X86n1600_宗統編年
卍新續藏第 86 冊 No. 1600 宗統編年
No. 1600-A 宗統編年進呈奏疏
江南常州府武進縣祥符寺(臣)僧(紀蔭)謹奏
恭惟 皇帝陛下。道涵天地。德貫古今。 睿智亶聰。謨訓蔚虞周之盛。 皇猷允塞。文章煥羲禹之隆。兩儀之內。無物不仰賴產生。三教之中。無人不欽承化育。洋洋光輝盛大之日。蕩蕩名教興揚之時。竊(臣僧)藪澤蜎微。山林樗廢。幼習鄒魯。既識字以無多。長慕禪宗。復究心而未盡。百凡荒昧。俯仰愧慚。祇於世道人心。每切攸同之念。時乎宗傳慧脈。實深從上之思。不揣顓愚。輒相探考。會儒釋之淵源。參聖賢之壺域。仿史例以編年。垂宗統於後世。燃松滴露。既兀兀以完成的書。持缽沿門。遂孜孜而付梓。茲蓋伏遇 皇帝陛下聖化薰陶。仁風漸被。裁成無外。統中天調御之 君師。纖鉅不遺。現盛世慈祥之 佛祖。筆削心承。愿就 至尊之袞鉞。流通念切。希同藏典以施行。但瞻 九重萬里。末由蒲伏以謁丹墀。何幸一日千秋。得聆謦欬而親函丈。不避狂妄之誅。徑申冒昧之請。茲因法叔玉泉和尚入 覲之次。謹陳 皇清一統萬年頌一章。敬申草野傾向化日之葵忱。並所纂宗統編年一部。懇求法叔。代呈 御前。伏乞 陛下萬幾之
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 86 冊 No. 1600 宗統編年 No. 1600-A 宗統編年進呈奏疏 江南常州府武進縣祥符寺(臣)僧(紀蔭)謹奏 恭惟 皇帝陛下。道涵天地。德貫古今。 睿智亶聰。謨訓蔚虞周之盛。 皇猷允塞。文章煥羲禹之隆。兩儀之內。無物不仰賴產生。三教之中。無人不欽承化育。洋洋光輝盛大之日。蕩蕩名教興揚之時。竊(臣僧)藪澤蜎微。山林樗廢。幼習鄒魯。既識字以無多。長慕禪宗。復究心而未盡。百凡荒昧。俯仰愧慚。祇於世道人心。每切攸同之念。時乎宗傳慧脈。實深從上之思。不揣顓愚。輒相探考。會儒釋之淵源。參聖賢之壺域。仿史例以編年。垂宗統於後世。燃松滴露。既兀兀以完成的書。持缽沿門。遂孜孜而付梓。茲蓋伏遇 皇帝陛下聖化薰陶。仁風漸被。裁成無外。統中天調御之 君師。纖鉅不遺。現盛世慈祥之 佛祖。筆削心承。愿就 至尊之袞鉞。流通念切。希同藏典以施行。但瞻 九重萬里。末由蒲伏以謁丹墀。何幸一日千秋。得聆謦欬而親函丈。不避狂妄之誅。徑申冒昧之請。茲因法叔玉泉和尚入 覲之次。謹陳 皇清一統萬年頌一章。敬申草野傾向化日之葵忱。並所纂宗統編年一部。懇求法叔。代呈 御前。伏乞 陛下萬幾之 現代漢語譯本： 《卍新續藏》第86冊 No. 1600 《宗統編年》 No. 1600-A 《宗統編年》進呈奏疏 江南常州府武進縣祥符寺(臣)僧(紀蔭)謹奏： 恭敬地稟告 皇帝陛下，您的道行涵蓋天地，德行貫穿古今。 您的睿智英明，謀略教誨堪比虞舜和周朝的盛世。 您的英明決策周全可靠，文章如羲皇和夏禹般輝煌。天地之間，萬物無不仰賴您的產生。三教之中，無人不欽佩承受您的教化培育。正值光輝盛大的日子，名教興盛發揚之時。我(臣僧)如同低微的生物，山林中無用的樹木，年幼時學習儒家經典，認識的字也不多，長大後仰慕禪宗，深入研究卻未能窮盡。各方面都荒廢無知，深感慚愧。只在世道人心方面，常常懷有共同的念頭。時常思考宗門傳承的智慧命脈，深入探究從上而來的思想。不衡量自己的淺薄愚鈍，冒昧地相互探討考證，彙集儒釋兩家的淵源，參考聖賢的精深領域，效仿史書的體例來編年，將宗門統緒流傳於後世。點燃松枝，收集露水，辛勤地完完成的書稿，手持缽盂沿街化緣，努力地付梓印刷。這實在是因為遇到 皇帝陛下聖明的教化薰陶，仁慈的風尚逐漸普及。您的裁決無所不包，是統領中天、調御萬物的 君主和導師。細微之處也不遺漏，展現盛世慈祥的 佛祖。我用心編撰，希望能在 至尊的御駕前獻上。流通的心意懇切，希望能像其他經典一樣施行。只是瞻仰 九重宮闕，相隔萬里，無法親自拜見。何等幸運能有一天聽到您的聲音，親近您的教誨。不顧狂妄的罪責，直接冒昧地請求。現在因為法叔玉泉和尚入 朝覲的機會，謹呈上 《皇清一統萬年頌》一章，表達我對朝廷如葵花向陽般的忠誠。並將所編纂的《宗統編年》一部，懇請法叔代為呈 御前。伏請 陛下在萬機之暇
English version 卍 New Continued Tripitaka, Volume 86, No. 1600, Chronological History of the Sects No. 1600-A Memorial to the Throne Presenting the Chronological History of the Sects Respectfully submitted by (your subject), the monk Ji Yin, of Xiangfu Temple in Wujin County, Changzhou Prefecture, Jiangnan Province: Respectfully I submit to Your Majesty the Emperor, whose Dao encompasses Heaven and Earth, and whose virtue pervades the past and present. Your sagacity is profound and discerning, your plans and instructions are as flourishing as those of Yu and the Zhou Dynasty. Your imperial plans are reliable and complete, your writings shine like those of Xi and Yu. Within the two realms (Heaven and Earth), everything relies on your creation and growth. Among the three teachings (Confucianism, Buddhism, and Taoism), no one does not admire and inherit your nurturing education. In these days of vast and glorious splendor, at this time of the flourishing of the great teachings, I, (your subject, a monk), am but a humble and insignificant being, a useless tree in the mountains and forests. In my youth, I studied the classics of Zou and Lu (Confucianism), but my knowledge of characters is limited. In my adulthood, I admired Zen Buddhism, but my study of it is not exhaustive. In all aspects, I am ignorant and ashamed. Only in matters of worldly morality and the human heart do I always hold a sense of shared purpose. I often contemplate the wisdom lineage of the sect's transmission, deeply considering the thoughts from above. Without considering my own foolishness and ignorance, I have presumptuously explored and researched, bringing together the origins of Confucianism and Buddhism, and consulting the profound realms of the sages. I have imitated the style of historical records to compile a chronological history, passing down the lineage of the sect to future generations. Burning pine branches and collecting dew, I have diligently completed the book. Carrying my alms bowl from door to door, I have earnestly sought to have it printed. This is all because I have encountered Your Majesty the Emperor's sagely influence and the gradual spread of your benevolent spirit. Your judgment encompasses everything, you are the ruler and teacher who governs the central heavens and regulates all things. Nothing is overlooked, you embody the compassion of the Buddha in this prosperous age. I have compiled this with utmost sincerity, hoping to present it before Your Supreme Majesty. My intention is to circulate it widely, hoping it will be implemented like other scriptures. But gazing upon the nine-layered palace, thousands of miles away, I have no way to prostrate myself before the imperial court. How fortunate it would be to one day hear your voice and be close to your teachings. Disregarding the punishment for my presumptuousness, I directly make this bold request. Now, because the Venerable Yuchuan is entering the court, I respectfully present A Chapter of 'The Everlasting Praise of the Unified Qing Dynasty', expressing my loyalty to the court like a sunflower facing the sun. And I humbly request Venerable Yuchuan to present the compiled 'Chronological History of the Sects' on my behalf before Your Majesty. I humbly beg Your Majesty to, amidst your myriad affairs,
【English Translation】 English version 卍 New Continued Tripitaka, Volume 86, No. 1600, Chronological History of the Sects No. 1600-A Memorial to the Throne Presenting the Chronological History of the Sects Respectfully submitted by (your subject), the monk Ji Yin, of Xiangfu Temple in Wujin County, Changzhou Prefecture, Jiangnan Province: Respectfully I submit to Your Majesty the Emperor, whose Dao encompasses Heaven and Earth, and whose virtue pervades the past and present. Your sagacity is profound and discerning, your plans and instructions are as flourishing as those of Yu and the Zhou Dynasty. Your imperial plans are reliable and complete, your writings shine like those of Xi and Yu. Within the two realms (Heaven and Earth), everything relies on your creation and growth. Among the three teachings (Confucianism, Buddhism, and Taoism), no one does not admire and inherit your nurturing education. In these days of vast and glorious splendor, at this time of the flourishing of the great teachings, I, (your subject, a monk), am but a humble and insignificant being, a useless tree in the mountains and forests. In my youth, I studied the classics of Zou and Lu (Confucianism), but my knowledge of characters is limited. In my adulthood, I admired Zen Buddhism, but my study of it is not exhaustive. In all aspects, I am ignorant and ashamed. Only in matters of worldly morality and the human heart do I always hold a sense of shared purpose. I often contemplate the wisdom lineage of the sect's transmission, deeply considering the thoughts from above. Without considering my own foolishness and ignorance, I have presumptuously explored and researched, bringing together the origins of Confucianism and Buddhism, and consulting the profound realms of the sages. I have imitated the style of historical records to compile a chronological history, passing down the lineage of the sect to future generations. Burning pine branches and collecting dew, I have diligently completed the book. Carrying my alms bowl from door to door, I have earnestly sought to have it printed. This is all because I have encountered Your Majesty the Emperor's sagely influence and the gradual spread of your benevolent spirit. Your judgment encompasses everything, you are the ruler and teacher who governs the central heavens and regulates all things. Nothing is overlooked, you embody the compassion of the Buddha in this prosperous age. I have compiled this with utmost sincerity, hoping to present it before Your Supreme Majesty. My intention is to circulate it widely, hoping it will be implemented like other scriptures. But gazing upon the nine-layered palace, thousands of miles away, I have no way to prostrate myself before the imperial court. How fortunate it would be to one day hear your voice and be close to your teachings. Disregarding the punishment for my presumptuousness, I directly make this bold request. Now, because the Venerable Yuchuan is entering the court, I respectfully present A Chapter of 'The Everlasting Praise of the Unified Qing Dynasty', expressing my loyalty to the court like a sunflower facing the sun. And I humbly request Venerable Yuchuan to present the compiled 'Chronological History of the Sects' on my behalf before Your Majesty. I humbly beg Your Majesty to, amidst your myriad affairs,
暇。俯賜電覽。倘蒙 日月光燭幽微。不責謬略之愆疵。大施蕩平之教訓。寵錫冠序。敕許頒行。庶 王言穆穆。示大道之康衢。 聖誨皇皇。寶 鴻章於法苑。(臣僧)誓將泉壑餘生。炳香額手。而祝無疆。更矢剎塵微愿。瀝膽捐軀。以圖上報。(臣僧)誠惶誠恐。稽首頓首。不勝瞻 天仰 聖激切屏營之至。謹奏。
康熙三十二年三月十一日
No. 1600-B 宗統編年序
經明道之書也。史記事之書也。經通則人心之義理斯見。史達則古今之得失有徴。合而兼之者。其唯春秋乎。孔子當週室衰微乾綱解紐之際。慨然以斯文為己任。就魯史而寓王法。敘倫敦典。褒德貶罪。而善以勸。惡以懲。其志存乎經世。一筆一削。功等於抑洪水驅猛獸。而其大意。則主乎正人心術。此春秋之經兼史。而為聖賢傳心明道之要典也。吾道一以貫之。大要不出忠恕。能盡己之心。推己之心以及人。而大道不行。天下不治者。未之有也。一貫之旨。吾夫子實于洙泗杏壇。一花拈出。而西方聖人之教。吾夫子亦未嘗不先逗其機也。列子述商太宰問聖于孔子。孔子以博學多識自居。而不居於聖。於三王五帝。以任仁義智勇稱之。而弗知其聖。及宰駭問。乃動容曰。西方之人。有聖者焉。不治而不亂。不言而自信
。不化而自行。蕩蕩乎。民無能名焉。以今觀之。西方聖人之教。吾夫子蓋嘗先逗其機也。天地民物之間。古今升降之際。必有厥終厥始。而究極指歸。世教存而不論。蓋人道參天位地。而不可語于範圍之外者也。然朝聞夕可之言。夫子深切嘆之。而夫子之言性與天道。如子貢者。尚且嘆爲不可得聞。則今之凡得聞于吾夫子者。皆夫子之文章而已矣。嗚呼世愈后道愈微。而一貫之旨。幾何其不悖謬也。西方聖人之教。該攝恒沙。詳周法界。慈雲旦聚。廣被無方。慧日晨躋。光明亙遠。蓮河蔥嶺。曷勝象負之書。鹿苑竹林。未罄龍藏之典。自祖衣東被。繼佛履西遊。粵溯淵源之人。豈無紀載之傳。然而各述宗風譜系。或淆近遠。並垂語錄。流行莫識后先。所以學海波瀾。游之者罔臻閫奧。宗門關鍵。探之者罕辨修途。自非心源泉涌智辯云飛。何以尚論千秋提衡兩端者矣。夫椒祥符和尚。德齊龍樹。才擬馬鳴。髫髦遊刃于儒門。肯綮奏刀於法苑。神應不窮。辨濟鹿馳羊之小學。智通無累。按雞園猿沼之真燈。發廣大心。示真實語。拈微妙理。開方便門。會佛祖以完成的書。作吾宗之信史。續慧燈于迦葉。以火傳薪。結法集於阿難。持瓶瀉水。因時記事。貫一部十七史之菁華。紀月編年。昉二百四十年之筆削。信矣法門龍象。良
哉方外春秋。道洽大千。使聞未聞者。忽省雷音之旨。化均百億。俾見未見者。欣瞻滿月之文。具葉翻風。甘露彌于識種。寶華注雨。慧水溢於身田。闡教脂那。接引之方無量。疏源身毒。利濟之益靡涯。豈特從上諸方鵝王。標其髓液。將使九流百氏列派。盡以朝宗。儒釋不背而相資。理事各適以為用。人心既正。大道自明。其與六經諸史。互相表章。當來之金篦。末法之寶炬也。恭惟 今上皇帝陛下。聖學天縱。亶作君師 皇極懋昭。彰同文于千古 宸猷允塞。垂至化于萬年。金輿玉軸。一統輯告成之書。華袞威鈇。群賢纂前朝之典。洋洋乎。光輝盛大之日。濟濟乎。名教興隆之時。而宗統編年。際斯成就。文章黼黻。于以藻飾太平。心法宗風。將來綿亙治運。寧唯紙皮筆骨。藏名山而俟後起行。見刻木鑄金。布 國門而質大方矣。不避衰悰。歡喜敬序。皈依 三寶弟子。七十八老人。許之漸。法名濟霈。頓首謹撰。
No. 1600-C 序
癸亥五月。渡湖。訪祥符湖公和尚。留宿藏云舊室。時公有編修僧史之愿。即事漫成二詩。其一曰。破浪乘風得得來。湖山高臥許追陪。曠懷欲發古人秘。薄俗每令中念灰。鼓吹詞壇嗟末學。棟樑法苑望奇材。他年僧史編成后。先寄須教老眼開。其二曰。嘆息
吾衰入夢鄉。唯余蝴蝶滿匡床。孤燈綿歷歲月古。千偈瀾翻齒頰香。石上苔紋留馬跡。天邊星彩射龍光。禪流波靡今尤甚。猶幸僧中有此郎。蓋誌喜也。己巳夏。公手扎函宗統編年。來蓮峰山舫曰。和尚不靳一言序之。青炷香展卷曰。斯誠千古闕典。亦千古盛事。佛祖紀綱。宗師血脈。藉以永傳。其有功於法苑。豈啻一縷千鈞。第草草勞人。何能發揚大意。表白深心。然念和尚數年心血。幾為枯瘁。不惜身命。然大法炬。為最後末劫。照耀人天。敢不讚嘆申明。昭告天下後世。夫著述難事也。而況于持論宗門。持論宗門不易也。而況于編定宗統。系之歲年。斯誠難之又難矣。無徹見今古之明眼。無大公無我之直心。而不出之。以真才達識。亦何能洞闡精微。張皇要眇。使單傳直指之道。彰明較著于目前。佛祖宗師之機。輝煌歷落於後日。而且會儒釋之淵源。明聖凡之極致。提一心宗。統攝百氏。寶網帝珠。燦交光之涉入。香河獅乳。拈一味以密融。不綦難中之難歟。所以自古及今。未有人曾及之者。況乎時風澆薄。知見日漓。不念苦心。唯存私見者。往往有之。今編年。擴大同之道域。撤一貫之籓籬。哲人奧旨。久而愈彰。古德真風。聞斯興起。大書特筆。不遺提挈宣明。條目綱領。具見隱微嚴謹。唯和尚之才之識。
足以激揚鏗鏘。而眼明心公。無絲毫隔礙。故取二千餘年佛心祖髓。向筆尖上。流注真常。作未來金鏡。雖程嬰杵臼之用心。不是過也。讀是編者。循年覈實。舉法知時。千秋文獻足徴。一會靈山未散。從此人登般若之航。家達菩提之路矣。先師退翁老人。嘗有是志而未遑。寶云月兄和尚。嘗欲成法苑春秋。及僧寶翼徴等書而未就。今公克承先志。丕著宗猷。舉其所甚難者。而易為之。成 昭代蔚然之鉅典。展從上未敷之鴻緒。青以衰颯頹光。猶幸躬逢其盛。寧不亟為前後千古稱慶乎。在昔有宋哲后。尊尚祖道。吳中道原禪師。輯傳燈錄。成。上之。詔詞臣楊億等討論。頒入大藏。鐔津契嵩禪師。著傳法正宗記。獻之闕下。宰相韓琦。翰林歐陽修諸公。鄭重嘆美。亦詔入大藏。
今上聖天子。崇文重法。度越前皇。將見此書。上達 宸聰。石渠天祿之間。當有補袞調羹。扶起正法輪者。則茲編流通。黼黻太平。助揚盛化。又不止法苑增華。緇門藉重已也。
皇清康熙二十九年歲次庚午春二月穀旦華山沙 門晚青槃譚撰
宗統編年目錄
卷之一 佛紀(上) 釋迦牟尼佛 卷之二 佛紀(下) 釋迦牟尼佛 卷之三 祖紀(西天祖師) 一祖迦葉尊者 二祖阿難尊者 三
【現代漢語翻譯】 足以激揚鏗鏘。而眼明心公。無絲毫隔礙。故取二千餘年佛心祖髓。向筆尖上。流注真常。作未來金鏡。雖程嬰杵臼之用心。不是過也。讀是編者。循年覈實。舉法知時。千秋文獻足徴。一會靈山未散。從此人登般若之航。家達菩提之路矣。先師退翁老人。嘗有是志而未遑。寶云月兄和尚。嘗欲成法苑春秋。及僧寶翼徴等書而未就。今公克承先志。丕著宗猷。舉其所甚難者。而易為之。成 昭代蔚然之鉅典。展從上未敷之鴻緒。青以衰颯頹光。猶幸躬逢其盛。寧不亟為前後千古稱慶乎。在昔有宋哲后。尊尚祖道。吳中道原禪師。輯傳燈錄。成。上之。詔詞臣楊億等討論。頒入大藏。鐔津契嵩禪師。著傳法正宗記。獻之闕下。宰相韓琦。翰林歐陽修諸公。鄭重嘆美。亦詔入大藏。 今上聖天子。崇文重法。度越前皇。將見此書。上達 宸聰。石渠天祿之間。當有補袞調羹。扶起正法輪者。則茲編流通。黼黻太平。助揚盛化。又不止法苑增華。緇門藉重已也。 皇清康熙二十九年(公元1690年)歲次庚午春二月穀旦華山沙 門晚青槃譚撰 宗統編年目錄 卷之一 佛紀(上) 釋迦牟尼佛 卷之二 佛紀(下) 釋迦牟尼佛 卷之三 祖紀(西天祖師) 一祖迦葉尊者（Mahākāśyapa） 二祖阿難尊者（Ānanda） 三
【English Translation】 Enough to inspire and resonate. With clear eyes and impartial minds, without the slightest obstruction. Therefore, taking the essence of the Buddha's mind and ancestral wisdom of over two thousand years, flowing with true constancy onto the tip of the brush, to create a golden mirror for the future. Even the dedication of Cheng Ying and Chu Jiu would not surpass this. Readers of this compilation should verify the years, understand the Dharma and know the times. The historical records of a thousand autumns are sufficient evidence. The assembly on Vulture Peak has not dispersed. From this, people will embark on the ship of Prajna (wisdom), and families will reach the path of Bodhi (enlightenment). The late Elder Tuiweng once had this aspiration but did not have the time. The Venerable Baoyun Yue once wanted to complete 'Chronicles of the Dharma Garden' and books like 'Monastic Treasures: Supplementary Evidence,' but did not succeed. Now, you inherit the predecessors' aspirations and greatly establish the ancestral principles, accomplishing what was most difficult and making it easy. Completing a magnificent classic in this enlightened era, expanding the grand undertakings that had not been fully developed from above. Although I am in declining years, I am fortunate to witness this flourishing. How can I not hasten to celebrate this for all time? In the past, Empress Zhezong of the Song Dynasty (960-1279) revered the ancestral way. Chan Master Daoyuan of Wuzhong compiled the 'Transmission of the Lamp' and presented it to the emperor. The emperor ordered court officials Yang Yi and others to discuss it and include it in the Great Treasury (Tripitaka). Chan Master Qisong of Chanjin wrote 'Records of the Orthodox Lineage of Dharma Transmission' and presented it to the imperial court. Chancellor Han Qi, Academician Ouyang Xiu, and other officials solemnly praised it and also ordered it to be included in the Great Treasury. Today, the Holy Emperor, revering literature and valuing the Dharma, surpasses previous emperors. It is expected that this book will reach the Imperial Presence. Among the books in the Stone Chamber and Heavenly Pavilion, there will be those who mend flaws and adjust flavors, supporting the Right Dharma Wheel. Then this compilation will circulate, embellishing peace and assisting in promoting the flourishing of the era. It will not only enhance the Dharma Garden but also be greatly valued by the monastic community. Written on an auspicious day in the second month of spring in the year Gengwu, the 29th year of the Kangxi reign (1690 AD) of the Great Qing Dynasty, by the Shramana Wanqing Pantan of Mount Hua. Table of Contents of the Comprehensive Chronological Record Volume One Annals of the Buddha (Part One) Shakyamuni Buddha Volume Two Annals of the Buddha (Part Two) Shakyamuni Buddha Volume Three Annals of the Patriarchs (Western Indian Patriarchs) First Patriarch: Venerable Mahākāśyapa (迦葉尊者) Second Patriarch: Venerable Ānanda (阿難尊者) Three
祖商那和修尊者 四祖優波鞠多尊者 五祖提多迦尊者 六祖彌遮迦尊者 卷之四 七祖婆須密尊者 八祖佛陀難提尊者 九祖伏䭾密多尊者 十祖脅尊者 十一祖富那夜奢尊者 十二祖馬鳴大士 卷之五 十三祖迦毗摩羅尊者 十四祖龍樹尊者 十五祖迦那提婆尊者 十六祖羅睺羅多尊者 十七祖僧伽難提尊者 十八祖伽耶舍多尊者 十九祖鳩摩羅多尊者 卷之六 二十祖阇夜多尊者 廿一祖婆修盤頭尊者 二十二祖摩拏羅尊者 二十三祖鶴勒那尊者 二十四祖師子尊者 卷之七 二十五祖婆舍斯多尊者 二十六祖不如蜜多尊者 二十七祖般若多羅尊者 卷之八 祖紀(東土祖師) (西天二十八東震旦第一)世少林菩提達磨祖師 卷之九 第二世鄴都可祖師 第三世羅浮燦祖師 第四世蘄春信祖師 卷之十 第五世東山忍祖師 第六世曹溪能祖師 卷之十一 第七世南嶽讓祖師 第七世青原思祖師 第八世江西一祖師 第八世石頭遷祖師 卷之十二 第九世百丈海祖師 第八世石頭遷祖師 第十世黃檗運祖師 第九世藥山儼祖師 溈仰開宗第一世(溈仰)山(祐寂)祖師 卷之十三 第十世黃檗運祖師 第九世藥山儼祖師 第十世云巖晟祖師 溈仰開
【現代漢語翻譯】 現代漢語譯本 祖商那和修尊者（Śāṇavāsa） 四祖優波鞠多尊者（Upagupta） 五祖提多迦尊者（Dhitika） 六祖彌遮迦尊者（Micchaka） 卷之四 七祖婆須密尊者（Vasumitra） 八祖佛陀難提尊者（Buddhanandi） 九祖伏䭾密多尊者（Buddhamitra） 十祖脅尊者（Pārśva） 十一祖富那夜奢尊者（Puṇyayaśas） 十二祖馬鳴大士（Aśvaghoṣa） 卷之五 十三祖迦毗摩羅尊者（Kapimala） 十四祖龍樹尊者（Nāgārjuna） 十五祖迦那提婆尊者（Kāṇadeva） 十六祖羅睺羅多尊者（Rāhulata） 十七祖僧伽難提尊者（Saṃghanandi） 十八祖伽耶舍多尊者（Gayaśata） 十九祖鳩摩羅多尊者（Kumāralāta） 卷之六 二十祖阇夜多尊者（Jayata） 廿一祖婆修盤頭尊者（Vasubandhu） 二十二祖摩拏羅尊者（Manoratha） 二十三祖鶴勒那尊者（Haklena） 二十四祖師子尊者（Siṃha） 卷之七 二十五祖婆舍斯多尊者（Vasasita） 二十六祖不如蜜多尊者（Punyamitra） 二十七祖般若多羅尊者（Prajñātara） 卷之八 祖紀(東土祖師) (西天二十八東震旦第一)世少林菩提達磨祖師（Bodhidharma） 卷之九 第二世鄴都可祖師 第三世羅浮燦祖師 第四世蘄春信祖師 卷之十 第五世東山忍祖師 第六世曹溪能祖師 卷之十一 第七世南嶽讓祖師 第七世青原思祖師 第八世江西一祖師 第八世石頭遷祖師 卷之十二 第九世百丈海祖師 第八世石頭遷祖師 第十世黃檗運祖師 第九世藥山儼祖師 溈仰開宗第一世(溈仰)山(祐寂)祖師 卷之十三 第十世黃檗運祖師 第九世藥山儼祖師 第十世云巖晟祖師 溈仰開 English version Śāṇavāsa, The Venerable, Fourth Ancestor Upagupta Fifth Ancestor Dhitika, Sixth Ancestor Micchaka Volume Four Seventh Ancestor Vasumitra, Eighth Ancestor Buddhanandi Ninth Ancestor Buddhamitra, Tenth Ancestor Pārśva Eleventh Ancestor Puṇyayaśas, Twelfth Ancestor Aśvaghoṣa Volume Five Thirteenth Ancestor Kapimala, Fourteenth Ancestor Nāgārjuna Fifteenth Ancestor Kāṇadeva, Sixteenth Ancestor Rāhulata Seventeenth Ancestor Saṃghanandi, Eighteenth Ancestor Gayaśata Nineteenth Ancestor Kumāralāta Volume Six Twentieth Ancestor Jayata, Twenty-first Ancestor Vasubandhu Twenty-second Ancestor Manoratha, Twenty-third Ancestor Haklena Twenty-fourth Ancestor Siṃha Volume Seven Twenty-fifth Ancestor Vasasita Twenty-sixth Ancestor Punyamitra Twenty-seventh Ancestor Prajñātara Volume Eight Annals of the Patriarchs (Patriarchs of the Eastern Land) The 1st Generation Shaolin Patriarch Bodhidharma (The 28th Patriarch of the Western Heaven and 1st of East China) Volume Nine Second Generation Patriarch of Yedu, Third Generation Patriarch of Luofu Fourth Generation Patriarch of Qichun Volume Ten Fifth Generation Patriarch of Dongshan, Sixth Generation Patriarch of Caoxi Volume Eleven Seventh Generation Patriarch of Nanyue, Seventh Generation Patriarch of Qingyuan Eighth Generation Patriarch of Jiangxi, Eighth Generation Patriarch of Shitou Volume Twelve Ninth Generation Patriarch of Baizhang, Eighth Generation Patriarch of Shitou Tenth Generation Patriarch of Huangbo, Ninth Generation Patriarch of Yaoshan First Generation Founder of Weiyang School, Patriarch (Youji) of (Weiyang) Mountain Volume Thirteen Tenth Generation Patriarch of Huangbo, Ninth Generation Patriarch of Yaoshan Tenth Generation Patriarch of Yunyan Opening of Weiyang
【English Translation】 English version The Venerable Śāṇavāsa, Fourth Ancestor Upagupta Fifth Ancestor Dhitika, Sixth Ancestor Micchaka Volume Four Seventh Ancestor Vasumitra, Eighth Ancestor Buddhanandi Ninth Ancestor Buddhamitra, Tenth Ancestor Pārśva Eleventh Ancestor Puṇyayaśas, Twelfth Ancestor Aśvaghoṣa Volume Five Thirteenth Ancestor Kapimala, Fourteenth Ancestor Nāgārjuna Fifteenth Ancestor Kāṇadeva, Sixteenth Ancestor Rāhulata Seventeenth Ancestor Saṃghanandi, Eighteenth Ancestor Gayaśata Nineteenth Ancestor Kumāralāta Volume Six Twentieth Ancestor Jayata, Twenty-first Ancestor Vasubandhu Twenty-second Ancestor Manoratha, Twenty-third Ancestor Haklena Twenty-fourth Ancestor Siṃha Volume Seven Twenty-fifth Ancestor Vasasita Twenty-sixth Ancestor Punyamitra Twenty-seventh Ancestor Prajñātara Volume Eight Annals of the Patriarchs (Patriarchs of the Eastern Land) The 1st Generation Shaolin Patriarch Bodhidharma (The 28th Patriarch of the Western Heaven and 1st of East China) Volume Nine Second Generation Patriarch of Yedu, Third Generation Patriarch of Luofu Fourth Generation Patriarch of Qichun Volume Ten Fifth Generation Patriarch of Dongshan, Sixth Generation Patriarch of Caoxi Volume Eleven Seventh Generation Patriarch of Nanyue, Seventh Generation Patriarch of Qingyuan Eighth Generation Patriarch of Jiangxi, Eighth Generation Patriarch of Shitou Volume Twelve Ninth Generation Patriarch of Baizhang, Eighth Generation Patriarch of Shitou Tenth Generation Patriarch of Huangbo, Ninth Generation Patriarch of Yaoshan First Generation Founder of Weiyang School, Patriarch (Youji) of (Weiyang) Mountain Volume Thirteen Tenth Generation Patriarch of Huangbo, Ninth Generation Patriarch of Yaoshan Tenth Generation Patriarch of Yunyan Opening of Weiyang
宗第一世(溈仰)山(祐寂)祖師 曹洞開宗第一世(洞曹)山(價寂)祖師 卷之十四 五宗紀 臨濟開宗第一世臨濟玄祖師 曹洞開宗第一世(洞曹)山(價寂)祖師 溈仰開宗第一世(溈仰)山(祐寂)祖師 卷之十五 臨濟開宗第一世臨濟玄祖師 曹洞開宗第一世(洞曹)山(價寂)祖師 卷之十六 臨濟宗第二世興化獎祖師 曹洞開宗第一世(洞曹)山(價寂)祖師 曹洞宗第二世云居膺祖師 卷之十七 臨濟宗第三世南院颙祖師 曹洞宗第二世云居膺祖師 曹洞宗第三世同安丕祖師 雲門開宗第一世雲門偃祖師 卷之十八 臨濟宗第三世南院颙祖師 臨濟宗第四世風穴沼祖師 曹洞宗第三世同安丕祖師 曹洞宗第四世鳳棲志祖師 曹洞宗第五世梁山觀祖師 雲門開宗第一世雲門偃祖師 法眼開宗第一世清涼益祖師 卷之十九 臨濟宗第五世首山念祖師 臨濟宗第六世汾州昭祖師 曹洞宗第五世梁山觀祖師 曹洞宗第六世太陽玄祖師 卷之二十 臨濟宗第七世石霜圓祖師 臨濟宗第八世楊岐會祖師 臨濟宗第九世白雲端祖師 曹洞宗第六世太陽玄祖師 曹洞宗第七世投子青祖師 卷之二十一 臨濟宗第十世五祖演祖師 曹洞宗第七世
【現代漢語翻譯】 現代漢語譯本 卷之十四 五宗紀 臨濟宗開宗第一世臨濟玄祖師 曹洞宗開宗第一世(洞曹)山(價寂)祖師 溈仰宗開宗第一世(溈仰)山(祐寂)祖師 卷之十五 臨濟宗開宗第一世臨濟玄祖師 曹洞宗開宗第一世(洞曹)山(價寂)祖師 卷之十六 臨濟宗第二世興化獎祖師 曹洞宗開宗第一世(洞曹)山(價寂)祖師 曹洞宗第二世云居膺祖師 卷之十七 臨濟宗第三世南院颙祖師 曹洞宗第二世云居膺祖師 曹洞宗第三世同安丕祖師 雲門宗開宗第一世雲門偃祖師 卷之十八 臨濟宗第三世南院颙祖師 臨濟宗第四世風穴沼祖師 曹洞宗第三世同安丕祖師 曹洞宗第四世鳳棲志祖師 曹洞宗第五世梁山觀祖師 雲門宗開宗第一世雲門偃祖師 法眼宗開宗第一世清涼益祖師 卷之十九 臨濟宗第五世首山念祖師 臨濟宗第六世汾州昭祖師 曹洞宗第五世梁山觀祖師 曹洞宗第六世太陽玄祖師 卷之二十 臨濟宗第七世石霜圓祖師 臨濟宗第八世楊岐會祖師 臨濟宗第九世白雲端祖師 曹洞宗第六世太陽玄祖師 曹洞宗第七世投子青祖師 卷之二十一 臨濟宗第十世五祖演祖師 曹洞宗第七世
【English Translation】 English version Volume 14 Records of the Five Houses First Generation of the Linji (臨濟) School: Master Linji Xuan (臨濟玄) First Generation of the Caodong (曹洞) School: Master Caoshan (洞曹) Jiaji (價寂) First Generation of the Weiyang (溈仰) School: Master Weishan (溈仰) Youji (祐寂) Volume 15 First Generation of the Linji (臨濟) School: Master Linji Xuan (臨濟玄) First Generation of the Caodong (曹洞) School: Master Caoshan (洞曹) Jiaji (價寂) Volume 16 Second Generation of the Linji (臨濟) School: Master Xinghua Jiang (興化獎) First Generation of the Caodong (曹洞) School: Master Caoshan (洞曹) Jiaji (價寂) Second Generation of the Caodong (曹洞) School: Master Yunju Ying (雲居膺) Volume 17 Third Generation of the Linji (臨濟) School: Master Nanyuan Yong (南院颙) Second Generation of the Caodong (曹洞) School: Master Yunju Ying (雲居膺) Third Generation of the Caodong (曹洞) School: Master Tongan Pi (同安丕) First Generation of the Yunmen (雲門) School: Master Yunmen Yan (雲門偃) Volume 18 Third Generation of the Linji (臨濟) School: Master Nanyuan Yong (南院颙) Fourth Generation of the Linji (臨濟) School: Master Fengxue Zhao (風穴沼) Third Generation of the Caodong (曹洞) School: Master Tongan Pi (同安丕) Fourth Generation of the Caodong (曹洞) School: Master Fengqi Zhi (鳳棲志) Fifth Generation of the Caodong (曹洞) School: Master Liangshan Guan (梁山觀) First Generation of the Yunmen (雲門) School: Master Yunmen Yan (雲門偃) First Generation of the Fayan (法眼) School: Master Qingliang Yi (清涼益) Volume 19 Fifth Generation of the Linji (臨濟) School: Master Shoushan Nian (首山念) Sixth Generation of the Linji (臨濟) School: Master Fenzhou Zhao (汾州昭) Fifth Generation of the Caodong (曹洞) School: Master Liangshan Guan (梁山觀) Sixth Generation of the Caodong (曹洞) School: Master Taiyang Xuan (太陽玄) Volume 20 Seventh Generation of the Linji (臨濟) School: Master Shishuang Yuan (石霜圓) Eighth Generation of the Linji (臨濟) School: Master Yangqi Hui (楊岐會) Ninth Generation of the Linji (臨濟) School: Master Baiyun Duan (白雲端) Sixth Generation of the Caodong (曹洞) School: Master Taiyang Xuan (太陽玄) Seventh Generation of the Caodong (曹洞) School: Master Touzi Qing (投子青) Volume 21 Tenth Generation of the Linji (臨濟) School: Master Wuzu Yan (五祖演) Seventh Generation of the Caodong (曹洞) School
投子青祖師 曹洞宗第八世芙蓉楷祖師 卷之二十二 臨濟宗第十世五祖演祖師 曹洞宗第八世芙蓉楷祖師 卷之二十三 臨濟宗第十一世昭覺勤祖師 臨濟宗第十二世虎邱隆祖師 曹洞宗第八世芙蓉楷祖師 曹洞宗第九世丹霞淳祖師 曹洞宗第十世長蘆了祖師 卷之二十四 臨濟宗第十三世歸宗華祖師 臨濟宗第十四世華藏杰祖師 曹洞宗第十世長蘆了祖師 曹洞宗第十一世天童玨祖師 曹洞宗第十二世雪竇鑒祖師 曹洞宗第十三世天童凈祖師 曹洞宗第十四世鹿門覺祖師 曹洞宗第十五世普照辨祖師 曹洞宗第十六世大明寶祖師 曹洞宗第十七世王山體祖師 曹洞宗第十八世雪巖滿祖師 卷之二十五 臨濟宗第十五世臥龍先祖師 臨濟宗第十六世徑山范祖師 曹洞宗第十八世雪巖滿祖師 曹洞宗第十九世萬松秀祖師 曹洞宗第二十世雪庭裕祖師 卷之二十六 臨濟宗第十七世仰山欽祖師 臨濟宗第十八世高峰妙祖師 曹洞宗第二十世雪庭裕祖師 曹洞宗第二十一世少室泰祖師 曹洞宗第二十二世寶印遇祖師 卷之二十七 臨濟宗第十九世中峰本祖師 臨濟宗第二十世聖壽長祖師 曹洞宗第二十二世寶印遇祖師 曹洞宗第二十三世香嚴才祖師
【現代漢語翻譯】 現代漢語譯本 投子青祖師 曹洞宗第八世芙蓉楷祖師 卷之二十二 臨濟宗第十世五祖演祖師 曹洞宗第八世芙蓉楷祖師 卷之二十三 臨濟宗第十一世昭覺勤祖師 臨濟宗第十二世虎邱隆祖師 曹洞宗第八世芙蓉楷祖師 曹洞宗第九世丹霞淳祖師 曹洞宗第十世長蘆了祖師 卷之二十四 臨濟宗第十三世歸宗華祖師 臨濟宗第十四世華藏杰祖師 曹洞宗第十世長蘆了祖師 曹洞宗第十一世天童玨祖師 曹洞宗第十二世雪竇鑒祖師 曹洞宗第十三世天童凈祖師 曹洞宗第十四世鹿門覺祖師 曹洞宗第十五世普照辨祖師 曹洞宗第十六世大明寶祖師 曹洞宗第十七世王山體祖師 曹洞宗第十八世雪巖滿祖師 卷之二十五 臨濟宗第十五世臥龍先祖師 臨濟宗第十六世徑山范祖師 曹洞宗第十八世雪巖滿祖師 曹洞宗第十九世萬松秀祖師 曹洞宗第二十世雪庭裕祖師 卷之二十六 臨濟宗第十七世仰山欽祖師 臨濟宗第十八世高峰妙祖師 曹洞宗第二十世雪庭裕祖師 曹洞宗第二十一世少室泰祖師 曹洞宗第二十二世寶印遇祖師 卷之二十七 臨濟宗第十九世中峰本祖師 臨濟宗第二十世聖壽長祖師 曹洞宗第二十二世寶印遇祖師 曹洞宗第二十三世香嚴才祖師
【English Translation】 English version Touzi Qing Ancestor Caodong School 8th Generation Furong Kai Ancestor Volume 22 Linji School 10th Generation Wuzu Yan Ancestor Caodong School 8th Generation Furong Kai Ancestor Volume 23 Linji School 11th Generation Zhaojue Qin Ancestor Linji School 12th Generation Huqiu Long Ancestor Caodong School 8th Generation Furong Kai Ancestor Caodong School 9th Generation Danxia Chun Ancestor Caodong School 10th Generation Changlu Liao Ancestor Volume 24 Linji School 13th Generation Guizong Hua Ancestor Linji School 14th Generation Huazang Jie Ancestor Caodong School 10th Generation Changlu Liao Ancestor Caodong School 11th Generation Tiantong Jue Ancestor Caodong School 12th Generation Xuedou Jian Ancestor Caodong School 13th Generation Tiantong Jing Ancestor Caodong School 14th Generation Lumen Jue Ancestor Caodong School 15th Generation Puzhao Bian Ancestor Caodong School 16th Generation Daming Bao Ancestor Caodong School 17th Generation Wangshan Ti Ancestor Caodong School 18th Generation Xueyan Man Ancestor Volume 25 Linji School 15th Generation Wolong Xian Ancestor Linji School 16th Generation Jingshan Fan Ancestor Caodong School 18th Generation Xueyan Man Ancestor Caodong School 19th Generation Wansong Xiu Ancestor Caodong School 20th Generation Xueting Yu Ancestor Volume 26 Linji School 17th Generation Yangshan Qin Ancestor Linji School 18th Generation Gaofeng Miao Ancestor Caodong School 20th Generation Xueting Yu Ancestor Caodong School 21st Generation Shaoshi Tai Ancestor Caodong School 22nd Generation Baoyin Yu Ancestor Volume 27 Linji School 19th Generation Zhongfeng Ben Ancestor Linji School 20th Generation Shengshou Chang Ancestor Caodong School 22nd Generation Baoyin Yu Ancestor Caodong School 23rd Generation Xiangyan Cai Ancestor
曹洞宗第二十四世萬安嚴祖師 卷之二十八 臨濟宗第二十一世萬峰蔚祖師 臨濟宗第二十二世聖恩持祖師 臨濟宗第二十三世東明旵祖師 曹洞宗第二十四世萬安嚴祖師 曹洞宗第二十五世少室改祖師 曹洞宗第二十六世嵩山斌祖師 卷之二十九 臨濟宗第二十四世翼善慈祖師 臨濟宗第二十五世高峰瑄祖師 臨濟宗第二十六世金陵瑞祖師 臨濟宗第二十七世龍泉聰祖師 曹洞宗第二十七世定國從祖師 曹洞宗第二十八世嵩少載祖師 曹洞宗第二十九世宗鏡書祖師 卷之三十 臨濟宗第二十八世圓通寶祖師 臨濟宗第二十九世禹門傳祖師 曹洞宗第二十九世宗鏡書祖師 卷之三十一 諸方略紀(上) 卷之三十二 諸方略紀(下)
宗統編年目錄(終)
佛祖宗統單傳世系之圖釋迦文佛(西竺)初祖迦葉二祖阿難三祖商那和修四祖優波鞠多五祖提多迦六祖彌遮迦七祖婆須蜜八祖佛陀難提九祖伏䭾蜜多十祖脅尊者十一祖富那夜奢十二祖馬鳴十三祖迦毗摩羅十四祖龍樹十五祖迦那提婆十六祖羅睺羅多十七祖僧伽難提十八祖伽耶舍多十九祖鳩摩羅多二十祖阇夜多二十一祖婆修盤頭二十二祖摩拏羅二十三祖鶴勒那二十四祖師子比丘二十五祖婆舍斯多二十六祖不如蜜多
【現代漢語翻譯】 現代漢語譯本 曹洞宗第二十四世萬安嚴祖師 卷之二十八 臨濟宗第二十一世萬峰蔚祖師 臨濟宗第二十二世聖恩持祖師 臨濟宗第二十三世東明旵祖師 曹洞宗第二十四世萬安嚴祖師 曹洞宗第二十五世少室改祖師 曹洞宗第二十六世嵩山斌祖師 卷之二十九 臨濟宗第二十四世翼善慈祖師 臨濟宗第二十五世高峰瑄祖師 臨濟宗第二十六世金陵瑞祖師 臨濟宗第二十七世龍泉聰祖師 曹洞宗第二十七世定國從祖師 曹洞宗第二十八世嵩少載祖師 曹洞宗第二十九世宗鏡書祖師 卷之三十 臨濟宗第二十八世圓通寶祖師 臨濟宗第二十九世禹門傳祖師 曹洞宗第二十九世宗鏡書祖師 卷之三十一 諸方略紀(上) 卷之三十二 諸方略紀(下)
宗統編年目錄(終)
佛祖宗統單傳世系之圖 釋迦文佛(西竺)初祖迦葉二祖阿難三祖商那和修四祖優波鞠多五祖提多迦六祖彌遮迦七祖婆須蜜八祖佛陀難提九祖伏䭾蜜多十祖脅尊者十一祖富那夜奢十二祖馬鳴十三祖迦毗摩羅十四祖龍樹十五祖迦那提婆十六祖羅睺羅多十七祖僧伽難提十八祖伽耶舍多十九祖鳩摩羅多二十祖阇夜多二十一祖婆修盤頭二十二祖摩拏羅二十三祖鶴勒那二十四祖師子比丘二十五祖婆舍斯多二十六祖不如蜜多
【English Translation】 English version The 24th generation of the Caodong (曹洞) School, Master Wan'an Yan (萬安嚴) Volume 28 The 21st generation of the Linji (臨濟) School, Master Wanfeng Wei (萬峰蔚) The 22nd generation of the Linji (臨濟) School, Master Shengen Chi (聖恩持) The 23rd generation of the Linji (臨濟) School, Master Dongming Chan (東明旵) The 24th generation of the Caodong (曹洞) School, Master Wan'an Yan (萬安嚴) The 25th generation of the Caodong (曹洞) School, Master Shaoshi Gai (少室改) The 26th generation of the Caodong (曹洞) School, Master Songshan Bin (嵩山斌) Volume 29 The 24th generation of the Linji (臨濟) School, Master Yishan Ci (翼善慈) The 25th generation of the Linji (臨濟) School, Master Gaofeng Xuan (高峰瑄) The 26th generation of the Linji (臨濟) School, Master Jinling Rui (金陵瑞) The 27th generation of the Linji (臨濟) School, Master Longquan Cong (龍泉聰) The 27th generation of the Caodong (曹洞) School, Master Dingguo Cong (定國從) The 28th generation of the Caodong (曹洞) School, Master Songshao Zai (嵩少載) The 29th generation of the Caodong (曹洞) School, Master Zongjing Shu (宗鏡書) Volume 30 The 28th generation of the Linji (臨濟) School, Master Yuantong Bao (圓通寶) The 29th generation of the Linji (臨濟) School, Master Yumen Chuan (禹門傳) The 29th generation of the Caodong (曹洞) School, Master Zongjing Shu (宗鏡書) Volume 31 Brief Records of Various Places (Part 1) Volume 32 Brief Records of Various Places (Part 2)
Chronological Table of the Lineage (End)
Illustration of the Single Transmission Lineage of Buddhas and Patriarchs: Shakyamuni Buddha (Śākya-muni, from Western India), 1st Ancestor Kāśyapa (迦葉), 2nd Ancestor Ānanda (阿難), 3rd Ancestor Śāṇavāsa (商那和修), 4th Ancestor Upagupta (優波鞠多), 5th Ancestor Dhṛtaka (提多迦), 6th Ancestor Micchaka (彌遮迦), 7th Ancestor Vasumitra (婆須蜜), 8th Ancestor Buddhanandi (佛陀難提), 9th Ancestor Boddhidharma (伏䭾蜜多), 10th Ancestor Pārśva (脅尊者), 11th Ancestor Puṇyayaśas (富那夜奢), 12th Ancestor Aśvaghoṣa (馬鳴), 13th Ancestor Kapimala (迦毗摩羅), 14th Ancestor Nāgārjuna (龍樹), 15th Ancestor Kāṇadeva (迦那提婆), 16th Ancestor Rāhulata (羅睺羅多), 17th Ancestor Saṃghanandi (僧伽難提), 18th Ancestor Gāyaśāta (伽耶舍多), 19th Ancestor Kumārata (鳩摩羅多), 20th Ancestor Jayata (阇夜多), 21st Ancestor Vasubandhu (婆修盤頭), 22nd Ancestor Manoratha (摩拏羅), 23rd Ancestor Haklenayasas (鶴勒那), 24th Ancestor Simha Bhikṣu (師子比丘), 25th Ancestor Vāsaśiṣṭha (婆舍斯多), 26th Ancestor Punyamitra (不如蜜多)
二十七祖般若多羅(西天二十八東震旦第一)祖菩提達磨(東震)二祖鄴都可三祖羅浮燦四祖蘄春信五祖東山忍六祖曹溪能七祖(南嶽讓 青原思)八祖(馬祖一 石頭遷)九祖(百丈海 藥山儼)十祖(云巖晟 黃檗運 首建溈仰宗溈山祐)(單傳十一開宗第一)祖(洞山價 臨濟玄 仰山寂)二祖(曹山寂 興化獎 云居膺)三祖(南院颙 同安丕)四祖(風穴沼 鳳棲志)(單傳十三開宗一世雲門偃)五祖(首山念 梁山觀)六祖(汾州昭 太陽玄)(單傳十五開宗第一世法眼益)七祖(石霜圓 投子青)八祖(楊岐會 芙蓉楷)九祖(白雲端 丹霞淳)十祖(五祖演 長蘆了)十一祖(昭覺勤 天童玨)十二祖(虎丘隆 雪竇鑒)十三祖(歸宗華 天童凈)十四祖(華藏杰 鹿門覺)十五祖(臥龍先 普照辨)十六祖(徑山范 大明寶)十七祖(仰山欽 王山體)十八祖(高峰妙 雪巖滿)十九祖(中峰本 萬松秀)二十祖(聖壽長 雪庭裕)二十一祖(萬峰蔚 少室泰)二十二祖(聖恩持 寶印遇)二十三祖(東明旵 香嚴才)二十四祖(翼善慈 萬安嚴)二十五祖(高峰瑄 少室改)二十六祖(金陵瑞 嵩山斌)二十七祖(龍泉聰 定國從)二十八祖(圓通寶 嵩少載)二十九祖(禹門傳 宗鏡書)
【現代漢語翻譯】 現代漢語譯本： 第二十七祖 般若多羅（Prajnatara）（西天二十八祖，東震旦第一祖） 祖師 菩提達磨（Bodhidharma）（東震） 二祖 鄴都（Ye Du） 可 三祖 羅浮（Luo Fu） 燦 四祖 蘄春（Qi Chun） 信 五祖 東山（Dong Shan） 忍 六祖 曹溪（Cao Xi） 能 七祖（南嶽（Nan Yue） 讓，青原（Qing Yuan） 思） 八祖（馬祖（Ma Zu） 一，石頭（Shi Tou） 遷） 九祖（百丈（Bai Zhang） 海，藥山（Yao Shan） 儼） 十祖（云巖（Yun Yan） 晟，黃檗（Huang Bo） 運，首建溈仰宗（Wei Yang School） 溈山（Wei Shan） 祐）（單傳十一世開宗第一） 祖師（洞山（Dong Shan） 價，臨濟（Lin Ji） 玄，仰山（Yang Shan） 寂） 二祖（曹山（Cao Shan） 寂，興化（Xing Hua） 獎，云居（Yun Ju） 膺） 三祖（南院（Nan Yuan） 颙，同安（Tong An） 丕） 四祖（風穴（Feng Xue） 沼，鳳棲（Feng Qi） 志）（單傳十三世開宗一世 雲門（Yun Men） 偃） 五祖（首山（Shou Shan） 念，梁山（Liang Shan） 觀） 六祖（汾州（Fen Zhou） 昭，太陽（Tai Yang） 玄）(單傳十五世開宗第一世 法眼（Fa Yan） 益) 七祖（石霜（Shi Shuang） 圓，投子（Tou Zi） 青） 八祖（楊岐（Yang Qi） 會，芙蓉（Fu Rong） 楷） 九祖（白雲（Bai Yun） 端，丹霞（Dan Xia） 淳） 十祖（五祖（Wu Zu） 演，長蘆（Chang Lu） 了） 十一祖（昭覺（Zhao Jue） 勤，天童（Tian Tong） 玨） 十二祖（虎丘（Hu Qiu） 隆，雪竇（Xue Dou） 鑒） 十三祖（歸宗（Gui Zong） 華，天童（Tian Tong） 凈） 十四祖（華藏（Hua Zang） 杰，鹿門（Lu Men） 覺） 十五祖（臥龍（Wo Long） 先，普照（Pu Zhao） 辨） 十六祖（徑山（Jing Shan） 范，大明（Da Ming） 寶） 十七祖（仰山（Yang Shan） 欽，王山（Wang Shan） 體） 十八祖（高峰（Gao Feng） 妙，雪巖（Xue Yan） 滿） 十九祖（中峰（Zhong Feng） 本，萬松（Wan Song） 秀） 二十祖（聖壽（Sheng Shou） 長，雪庭（Xue Ting） 裕） 二十一祖（萬峰（Wan Feng） 蔚，少室（Shao Shi） 泰） 二十二祖（聖恩（Sheng En） 持，寶印（Bao Yin） 遇） 二十三祖（東明（Dong Ming） 旵，香嚴（Xiang Yan） 才） 二十四祖（翼善（Yi Shan） 慈，萬安（Wan An） 嚴） 二十五祖（高峰（Gao Feng） 瑄，少室（Shao Shi） 改） 二十六祖（金陵（Jin Ling） 瑞，嵩山（Song Shan） 斌） 二十七祖（龍泉（Long Quan） 聰，定國（Ding Guo） 從） 二十八祖（圓通（Yuan Tong） 寶，嵩少（Song Shao） 載） 二十九祖（禹門（Yu Men） 傳，宗鏡（Zong Jing） 書）
【English Translation】 English version: The Twenty-seventh Ancestor Prajnatara (The twenty-eighth ancestor in Western Heaven, the first in Eastern Zhen Dan) Ancestor Bodhidharma (Eastern Zhen) The Second Ancestor Ke of Ye Du The Third Ancestor Can of Luo Fu The Fourth Ancestor Xin of Qi Chun The Fifth Ancestor Ren of Dong Shan The Sixth Ancestor Neng of Cao Xi The Seventh Ancestor (Rang of Nan Yue, Si of Qing Yuan) The Eighth Ancestor (Yi of Ma Zu, Qian of Shi Tou) The Ninth Ancestor (Hai of Bai Zhang, Yan of Yao Shan) The Tenth Ancestor (Sheng of Yun Yan, Yun of Huang Bo, who first established the Wei Yang School, You of Wei Shan) (Single transmission, the first of the eleventh generation to establish a school) Ancestor (Jia of Dong Shan, Xuan of Lin Ji, Ji of Yang Shan) The Second Ancestor (Ji of Cao Shan, Jiang of Xing Hua, Ying of Yun Ju) The Third Ancestor (Yong of Nan Yuan, Pi of Tong An) The Fourth Ancestor (Zhao of Feng Xue, Zhi of Feng Qi) (Single transmission, the first of the thirteenth generation to establish a school, Yan of Yun Men) The Fifth Ancestor (Nian of Shou Shan, Guan of Liang Shan) The Sixth Ancestor (Zhao of Fen Zhou, Xuan of Tai Yang) (Single transmission, the first of the fifteenth generation to establish a school, Yi of Fa Yan) The Seventh Ancestor (Yuan of Shi Shuang, Qing of Tou Zi) The Eighth Ancestor (Hui of Yang Qi, Kai of Fu Rong) The Ninth Ancestor (Duan of Bai Yun, Chun of Dan Xia) The Tenth Ancestor (Yan of Wu Zu, Liao of Chang Lu) The Eleventh Ancestor (Qin of Zhao Jue, Jue of Tian Tong) The Twelfth Ancestor (Long of Hu Qiu, Jian of Xue Dou) The Thirteenth Ancestor (Hua of Gui Zong, Jing of Tian Tong) The Fourteenth Ancestor (Jie of Hua Zang, Jue of Lu Men) The Fifteenth Ancestor (Xian of Wo Long, Bian of Pu Zhao) The Sixteenth Ancestor (Fan of Jing Shan, Bao of Da Ming) The Seventeenth Ancestor (Qin of Yang Shan, Ti of Wang Shan) The Eighteenth Ancestor (Miao of Gao Feng, Man of Xue Yan) The Nineteenth Ancestor (Ben of Zhong Feng, Xiu of Wan Song) The Twentieth Ancestor (Chang of Sheng Shou, Yu of Xue Ting) The Twenty-first Ancestor (Wei of Wan Feng, Tai of Shao Shi) The Twenty-second Ancestor (Chi of Sheng En, Yu of Bao Yin) The Twenty-third Ancestor (Chan of Dong Ming, Cai of Xiang Yan) The Twenty-fourth Ancestor (Ci of Yi Shan, Yan of Wan An) The Twenty-fifth Ancestor (Xuan of Gao Feng, Gai of Shao Shi) The Twenty-sixth Ancestor (Rui of Jin Ling, Bin of Song Shan) The Twenty-seventh Ancestor (Cong of Long Quan, Cong of Ding Guo) The Twenty-eighth Ancestor (Bao of Yuan Tong, Zai of Song Shao) The Twenty-ninth Ancestor (Chuan of Yu Men, Shu of Zong Jing)
宗統歷年世代次第之圖
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宗統編年凡例大道之統。歸於正宗。正宗之傳。統乎大道。故曰宗統。佛法。宗旨。隨機設化。編年。紀事。據實徴時。其間紀。注。正。變。一本紫陽綱目。他如五經。孔子家語。諸子。通鑑。左傳。國語。戰國策。史記。漢書。唐鑒。新舊唐書。五代史。十九史。諸史詳節。讀史管見。續通鑑。皇明通紀諸書。法門文字。如釋迦譜。古今佛道論衡。弘明廣集。大唐內典。神州塔寺三寶感通錄。開元釋教錄。大唐高僧傳。內法傳。宋高僧傳。歷代三寶記。景德傳燈錄。傳法正宗記。佛祖統記。佛祖歷代通載。佛祖綱目。聖胄集。五燈會元。指月錄。總傳燈錄。諸家語錄。及甄正。辨偽等錄。(皆詳論道教中事者)皆詳考合訂。不敢一字私涉臆見。是編單紀宗統。凡正傳宗統者。大書其嗣統示寂之年。昭法化也。支流旁出者。皆不具書。其間參佐宗化。年月有徴者。仿先經終義之例。書出處顛末于其寂之年。以彰輔化。諸方拈頌論議。因時闡明宗旨。切要者書之。否則不書。全提密證。不涉語言。大道真宗。豈存功跡。然有繫於法化。有關乎宗統者。皆大書焉。講律並書。儒道兼攝。昭宗統無外也。國政時事。有
【現代漢語翻譯】 現代漢語譯本： 宗統歷年世代次第之圖
宗統編年凡例：大道之統，歸於正宗。正宗之傳，統乎大道。故曰宗統。佛法宗旨，隨機設化。編年紀事，據實征時。其間紀、注、正、變，一本紫陽綱目。其他如五經、《孔子家語》、諸子、《通鑑》、《左傳》、《國語》、《戰國策》、《史記》、《漢書》、《唐鑒》、《新唐書》、《舊唐書》、《五代史》、《十九史》、諸史詳節、《讀史管見》、《續通鑑》、《皇明通紀》諸書。法門文字，如《釋迦譜》、《古今佛道論衡》、《弘明集》、《廣弘明集》、《大唐內典錄》、《神州塔寺三寶感通錄》、《開元釋教錄》、《大唐高僧傳》、《內法傳》、《宋高僧傳》、《歷代三寶記》、《景德傳燈錄》、《傳法正宗記》、《佛祖統紀》、《佛祖歷代通載》、《佛祖綱目》、《聖胄集》、《五燈會元》、《指月錄》、《總傳燈錄》、諸家語錄，及甄正、辨偽等錄（皆詳論道教中事者），皆詳考合訂，不敢一字私涉臆見。是編單紀宗統，凡正傳宗統者，大書其嗣統示寂之年，昭法化也。支流旁出者，皆不具書。其間參佐宗化，年月有徵者，仿先經終義之例，書出處顛末于其寂之年，以彰輔化。諸方拈頌論議，因時闡明宗旨，切要者書之，否則不書。全提密證，不涉語言，大道真宗，豈存功跡。然有繫於法化，有關乎宗統者，皆大書焉。講律並書，儒道兼攝，昭宗統無外也。國政時事，有
【English Translation】 English version: Genealogical Chart of Successive Generations Throughout the Years of the Zongtong Era
Editorial Conventions for the Zongtong Chronicle: The lineage of the Great Way returns to the orthodox tradition. The transmission of the orthodox tradition governs the Great Way. Therefore, it is called Zongtong (宗統, Lineage of the School). The essence of the Buddha's teachings adapts and transforms according to circumstances. The chronicle records events and verifies times based on facts. The records, annotations, corrections, and variations are based on the 'Ziyang Gangmu'. Other sources include the 'Five Classics', 'Confucius' Family Sayings', various philosophical works, 'Comprehensive Mirror for Aid in Government', 'Zuo Commentary', 'Discourses of the States', 'Intrigues of the Warring States', 'Records of the Grand Historian', 'Book of Han', 'Mirror of Tang', 'New Book of Tang', 'Old Book of Tang', 'History of the Five Dynasties', 'Nineteen Histories', detailed sections of various histories, 'Guanjian on Reading History', 'Continuation of the Comprehensive Mirror', and 'Comprehensive Chronicle of the Huangming Dynasty'. Texts of the Dharma gate include 'Genealogy of Shakya', 'Treatise on the Balance of Buddhism and Taoism in Ancient and Modern Times', 'Collection for the Propagation of Light', 'Extensive Collection for the Propagation of Light', 'Great Tang Dynasty Catalogue of Inner典', 'Records of Miraculous Responses of the Three Jewels in Pagodas and Temples of China', 'Kaiyuan Catalogue of釋教', 'Great Tang Dynasty Biographies of Eminent Monks', 'Inner Dharma Transmission', 'Song Dynasty Biographies of Eminent Monks', 'Records of the Three Jewels Throughout the Dynasties', 'Jingde Era Record of the Transmission of the Lamp', 'Record of the Orthodox Transmission of the Dharma', 'Comprehensive Record of the Buddhas and Patriarchs', 'Comprehensive Chronicle of the Buddhas and Patriarchs Throughout the Dynasties', 'Outline of the Buddhas and Patriarchs', 'Collection of Holy Offspring', 'Five Lamps Gathered at the Source', 'Pointing at the Moon', 'Comprehensive Record of the Transmission of the Lamp', various recorded sayings of masters, and records of verification and discernment (all of which discuss matters within Taoism in detail). All are carefully examined, collated, and edited, and not a single word involves private, subjective opinions. This compilation solely records the Zongtong (宗統, Lineage of the School). For those who correctly transmit the Zongtong (宗統, Lineage of the School), the year of their succession and passing into Nirvana is written in large characters to illuminate the Dharma transformation. Those who branch out into side streams are not fully recorded. Among those who participate in and assist the transformation of the school, if the years and months are verifiable, the beginning and end of their origins are recorded in the year of their passing, following the example of the 'end meaning' in previous scriptures, to highlight their assistance in the transformation. The verses, praises, and discussions of various places, which clarify the essence of the school according to the times, are recorded if they are essential; otherwise, they are not recorded. The complete presentation of secret proofs, which does not involve language, and the true lineage of the Great Way, how can they preserve meritorious traces? However, those that are related to the Dharma transformation and concern the Zongtong (宗統, Lineage of the School) are all written in large characters. Discourses on the Vinaya are also recorded, and Confucianism and Taoism are also included, demonstrating that the Zongtong (宗統, Lineage of the School) has no outside. National politics and current events, if they have
關宗統。須參考者。亦附書之。非關宗統者。雖彪炳史傳。皆不具書。凡正傳宗統者。書某宗第幾世某處祖示寂。而不書名。有謚加謚。非正傳宗統者。講書法師。律書律師。禪則方書禪師。不敢濫也。書寂書名。有謚加謚。應化聖賢。難以格定者。不在此例。來往參承。或稱禪師。或單書名者。皆有深意微義具存。非輕率也。有隱而鬚髮者。夾註發明之。文獻俱關。地異時遠。無從稽定者。曰闕文。文獻並徴。因時因事。不能無礙。未敢據定者。曰闕疑。自昔互有異同。至今確實考證者。曰考定。諸子百家別集中。參合可證者。曰別證。文闕獻徴據實準定。以俟后稽者。曰存考。迦文開宗垂統。為佛紀。迦葉以至黃檗云巖諸祖。紹統傳宗。為祖紀。五宗而後。承宗繼統。為宗紀。臨濟禹門。曹洞宗鏡。兩祖之下。諸方法化。正在繁衍。宗統未敢遂定。諸方之出處大略。隨年編至今康熙己巳。為諸方略紀。以俟後來補定。法門廣大。知見淺近。茲編聊為草創擁簪。豈能遂稱完成的書。搜討未周。當從補入。大綱細目。不全不合者。仰祈大方宗匠。垂教刪定。以永真傳。
皇清康熙二十八年歲次己巳 佛誕日臨濟三十四世後學新安沙門釋紀蔭槃譚 謹述于夫椒祥符之大中堂
No. 1600-D 宗統編年總
論
祥符紀蔭曰。蓋聞聖王之治天下也。本乎格致誠正。施之修齊治平。儘性踐形。事天立命。是以首出庶物。建極乘干。一人有道。萬國咸寧。唐虞之化。于變時雍。夏商之間。政刑並用。爰及周衰。道微政弛。人心壞亂。篤生孔孟。明道德以敘彝倫。行仁義而正風俗。漢唐以降。教化不興。法度是守。漸騖于外。失其本心。又以諸家龐雜。大道支離。程朱出而闡明約束之。聖學雖顯。然以為章句致身之涂。鮮見成己成物之士。斯文將喪。叔世何堪。蚩蚩者氓。固不可使之知。而坦坦者道。亦何可不使之由也。夫語大莫載。六合之外。豈可存而不論。語小莫破。聖人豈真有不知能。然而洪荒以前。渾沌先是何狀。九州之際。溟渤終於何底。滄桑見見。生死歷然。將來世數何終。人物何止。藉曰方圓一氣。一氣之始。何以彌綸。太極兩儀。無極之初。是何境象。性本于天。而天之所以為天。則曰無聲無臭至矣。得之有命。而命之所以為命。則曰莫之致而致焉。是豈原始要終。聖賢有所未盡。抑亦察倫明物。變化示于幾微。與天地合其德。與日月合其明。與四時合其序。與鬼神合其吉兇。先天而天弗違。後天而奉天時。參贊位育。終日乾乾。大人之所以為大人也。同聲相應。同氣相求。各從其類。可與知能。民物
【現代漢語翻譯】 現代漢語譯本 論
祥符紀蔭說：聽說聖王治理天下，根本在於格物、致知、誠意、正心，然後施行修身、齊家、治國、平天下。窮盡本性，實踐形體，事奉天道，確立命運。因此成為萬物之首，建立法則，秉承天道。一人有道，萬國安寧。唐堯虞舜的教化，使天下和諧順暢。夏朝和商朝之間，政教和刑罰並用。到了周朝衰落，道德衰微，政治鬆弛，人心敗壞混亂，於是產生了孔子和孟子。他們闡明道德以整頓人倫，推行仁義來匡正風俗。漢朝和唐朝以後，教化不興盛，只是遵守法令制度，逐漸追求外在的東西，失去了根本的內心。又因為各家學說龐雜，大道支離破碎，程頤和朱熹出現而闡明約束之理。聖人之學雖然顯揚，然而卻被認為是憑藉章句來求取功名的途徑，很少見到成就自己、成就他人的人。斯文將要衰落，末世如何能夠承受？那些無知的百姓，本來不可以讓他們知道（深奧的道理），而坦蕩的大道，又怎麼可以不讓他們遵循呢？
大的道理沒有什麼是不能承載的，六合之外的事物，難道可以存在而不加以討論嗎？小的道理沒有什麼是不能剖析的，聖人難道真的什麼都不知道嗎？然而在天地開闢以前，混沌最初是什麼狀態？九州的邊際，大海最終的盡頭在哪裡？世事變遷，生死輪迴，將來世界的命運將如何終結，人類將如何停止繁衍？假設說天地萬物本為一體，這一體的開始，又用什麼來包容概括？太極和兩儀，無極的最初，又是什麼樣的境象？人的本性來源於天，而天之所以為天，就說是無聲無臭達到了極致。得到它在於天命，而天命之所以為天命，就說是自然而然達到的。難道追溯本源，探求終結，聖賢還有沒有窮盡的地方嗎？還是說考察人倫，明辨事物，變化的徵兆顯示在細微之處，與天地合其德，與日月合其明，與四時合其序，與鬼神合其吉兇。在天之前行動而天不違背，在天之後行動而順應天時。參與輔佐天地的化育，整天勤勉不懈，這就是大人之所以成為大人的原因啊。相同的聲音相互應和，相同的氣息相互吸引，各自歸於自己的類別，可以讓他們知道能力。 百姓和萬物。
【English Translation】 English version Treatise
Xiangfu Jiyin said: I have heard that when a sage king governs the world, he bases his rule on the investigation of things, the extension of knowledge, sincerity of will, and rectification of the heart. He then applies this to the cultivation of self, the regulation of the family, the governance of the state, and the pacification of the world. He exhausts his nature, practices his form, serves Heaven, and establishes destiny. Therefore, he becomes the head of all things, establishes laws, and follows the way of Heaven. When one person possesses the Dao (道, the Way), all nations are at peace. The teachings of Tang (唐, Yao's reign, 2356–2255 BC) and Yu (虞, Shun's reign, 2294–2204 BC) brought harmony and smoothness to the world. Between the Xia (夏, 2070–1600 BC) and Shang (商, 1600–1046 BC) dynasties, both governance and punishment were used. When the Zhou (周, 1046–256 BC) dynasty declined, the Dao became weak, governance lax, and people's hearts corrupted and chaotic, Confucius and Mencius arose. They clarified morality to rectify human relations and promoted benevolence and righteousness to correct customs. After the Han (漢, 206 BC – 220 AD) and Tang (唐, 618–907 AD) dynasties, education did not flourish, and people only adhered to laws and regulations, gradually pursuing external things and losing their original hearts. Moreover, because the various schools of thought were complex and the Great Dao fragmented, Cheng Yi and Zhu Xi emerged to clarify the principles of restraint. Although the learning of the sages was promoted, it was regarded as a path to seek fame and fortune through textual studies, and few were seen who could achieve self-cultivation and benefit others. When culture is about to decline, how can the degenerate age be endured? Those ignorant people should not be made to know (profound principles), but how can the open and broad Dao not be allowed for them to follow?
There is nothing too great to be contained, so can things beyond the six directions (六合, the universe) exist without being discussed? There is nothing too small to be analyzed, so does the sage really know nothing? However, before the creation of heaven and earth, what was the initial state of chaos? At the edge of the nine provinces (九州, ancient China), where is the ultimate end of the vast sea? The vicissitudes of life, the cycle of birth and death, how will the future destiny of the world end, and how will the reproduction of human beings stop? Supposing that all things in the universe are originally one, what is used to encompass and summarize the beginning of this oneness? Taiji (太極, the Supreme Ultimate) and Liangyi (兩儀, the Two Forms), what is the initial state of Wuji (無極, the Ultimate of Non-being)? Human nature originates from Heaven, and what makes Heaven Heaven is said to be the ultimate in being without sound or smell. Obtaining it lies in the Mandate of Heaven, and what makes the Mandate of Heaven the Mandate of Heaven is said to be achieved naturally. Is it that in tracing the origin and seeking the end, the sages still have something they have not exhausted? Or is it that in examining human relations, distinguishing things, the signs of change are revealed in subtle details, harmonizing with Heaven and Earth in virtue, with the sun and moon in brightness, with the four seasons in order, and with the ghosts and spirits in good and bad fortune. Acting before Heaven and Heaven does not violate, acting after Heaven and following the times of Heaven. Participating in and assisting the creation and nurturing of Heaven and Earth, being diligent and tireless all day long, this is why the great man becomes a great man. Similar sounds respond to each other, similar breaths attract each other, each returns to its own category, allowing them to know their abilities. The people and all things.
之所以為民物也。父子有親。君臣有義。夫婦有別。長幼有序。朋友有信。各正性命。保合太和。斯天下之達道也。思修身不可以不事親。思事親不可以不知人。思知人不可以不知天。天人之極致。性命之本源。達大道之體而無殊。盡一心之量而不變者。非智超劫外。行遍寰中。其孰能與於斯乎。惟法王之出三界也。洞徹一心。了明萬有。真心本性。一切圓融。天人由行業以分途。善惡從真妄而異趣。心有真妄善惡。而性則純真至善。真善之名。亦無以加焉。唯心有真妄善惡。是以悟心之真而善者。有四聖焉。謂佛與菩薩。緣覺。聲聞。是也。迷心之真而善惡雜糅者。有六凡焉。謂人。天。鬼神。三道。地獄。餓鬼。畜生。三塗是也。人可不言。天則匪一。居須彌山。治四部洲。為四天王天。居人間頂。超日月明。為忉利天。(有三十二天並帝釋。為三十三天)此之二天。未離地居。上之。于虛空中。朗然安住。身有光明。日月不及。如是一類。名𦦨摩天。上升精微。不接地獄。乃至劫壞。三災不及。名兜率陀天。更上有樂變化天。他化自在天。如是等天。未離乎欲。通名欲界。上之有三梵天。(梵眾。梵輔。大梵天)名初禪天。上之有少光天。無量光天。光音天。名二禪天。上之。有少凈天。無量凈天。遍凈天。名
三禪天。上之復有福生天。福愛天。廣果天。無想天。名四禪天。其間復有五不還天。無煩天。無熱天。善見天。善見天。色究竟天。以上諸天。未離形色。通名色界。上之。復有空處天。識處天。無所有處天。非想非非想處天。如是等天。無業果色。名無色界。天之次復攝十種仙。一地行仙。二飛行仙。三遊行仙。四空行仙。五天行仙。六通行仙。七道行仙。八照行仙。九精行仙。十絕行仙。仙之與天。迥然不同。仙以人身而戀長生。處海山島。天則福德化生。自在無礙。上品之仙。不能及下品之天。是皆不了真心。隨業妄報。不值佛化。沉溺長途者也。鬼神多門。各以業報。受生其中。因為善而夾雜妄緣。正直聰明之士。忠孝節義之流。未證真常。皆為業苦。復有修羅。四趣所攝。(謂天。人。鬼。畜)因多嗔業。致感斯倫。三塗則隨三業。(貪嗔癡)輕重以受報。杳杳昏衢。誰從拯救。匪佛垂慈。少能脫苦。此之六凡。皆迷一心。致趨多報。天之與人以福德殊。非真謂蒼蒼茫茫。高而無極。不識不知也。聲聞因修四諦。(苦。集。滅。道)見道。緣覺謂覺十二因緣。(無明緣行等)證道。此二聖流。自了生死。不能利他。菩薩則修六度。(佈施。持戒。忍辱。精進。禪定。智慧)萬行。廣度眾生。名為大乘。圓
【現代漢語翻譯】 現代漢語譯本 三禪天之上，還有福生天、福愛天、廣果天、無想天，這合稱為四禪天。其間又有五不還天，分別是無煩天、無熱天、善見天、善現天、色究竟天。以上這些天，還沒有脫離形色，統稱為色界天。色界天之上，還有空無邊處天、識無邊處天、無所有處天、非想非非想處天，這些天沒有業果之色，稱為無色界天。天之外又包括十種仙：一、地行仙，二、飛行仙，三、遊行仙，四、空行仙，五、天行仙，六、通行仙，七、道行仙，八、照行仙，九、精行仙，十、絕行仙。仙和天截然不同，仙以人的身體而貪戀長生，居住在海島山林；天則是由福德化生，自在無礙。上品的仙，也比不上最下品的天。這些都是因為不瞭解真心，隨著業力而虛妄受報，不遇到佛的教化，沉溺在漫長的輪迴之中。鬼神的種類繁多，各自因為業報而受生其中。因為行善而夾雜著虛妄的因緣，正直聰明的士人，忠孝節義之輩，沒有證得真常，都會因為業力而受苦。還有修羅，被包含在四趣之中（指天、人、鬼、畜生道），因為多嗔恨之業，導致感得這樣的果報。三塗（刀涂、火涂、血涂）則隨著貪、嗔、癡三業的輕重而承受果報，昏暗的道路漫長無盡，誰來拯救？如果不是佛陀垂憐慈悲，很少有人能夠脫離苦難。這六凡（地獄、餓鬼、畜生、阿修羅、人、天）都是因為迷惑於一心，導致趨向于多種果報。天和人因為福德不同而有差別，並非真正意義上的蒼茫無極，無知無覺。聲聞乘因為修習四諦（苦、集、滅、道）而見道，緣覺乘因為覺悟十二因緣（無明緣行等）而證道。這二乘聖者，只是自己了脫生死，不能利益他人。菩薩則修習六度（佈施、持戒、忍辱、精進、禪定、智慧）萬行，廣度眾生，稱為大乘，圓滿。
【English Translation】 English version Above the Third Dhyana Heaven, there are also the Blessed Birth Heaven, the Blessed Love Heaven, the Vast Fruit Heaven, and the Non-Thinking Heaven, collectively known as the Fourth Dhyana Heaven. In between, there are also the Five No-Return Heavens: the No-Affliction Heaven, the No-Heat Heaven, the Good-Seeing Heaven, the Good-Appearing Heaven, and the Ultimate Form Heaven. All these heavens have not yet detached from form and color, and are collectively called the Form Realm Heavens. Above the Form Realm Heavens, there are the Infinity of Space Heaven, the Infinity of Consciousness Heaven, the Nothingness Heaven, and the Neither Perception Nor Non-Perception Heaven. These heavens have no karmic form and are called the Formless Realm Heavens. Beyond the heavens, there are also ten types of Immortals: 1. Earth-Walking Immortals, 2. Flying Immortals, 3. Traveling Immortals, 4. Space-Walking Immortals, 5. Heaven-Walking Immortals, 6. Passing-Through Immortals, 7. Path-Walking Immortals, 8. Illuminating Immortals, 9. Essence-Walking Immortals, 10. Transcendental Immortals. Immortals and heavens are vastly different. Immortals, with human bodies, cling to longevity, dwelling in sea islands and mountains. Heavens, on the other hand, are born from the transformation of merit and virtue, being free and unobstructed. Even the highest-grade Immortals cannot compare to the lowest-grade Heavens. All of these are due to not understanding the true mind, receiving retribution based on delusional karma, not encountering the Buddha's teachings, and being immersed in the long path of reincarnation. There are many kinds of ghosts and spirits, each being born into them according to their karmic retribution. Because of doing good deeds mixed with delusional causes, upright and intelligent scholars, those of loyalty, filial piety, integrity, and righteousness, who have not attained true constancy, will all suffer from karmic afflictions. There are also Asuras, included in the Four Destinies (referring to heavens, humans, ghosts, and animals), due to much anger karma, resulting in such retribution. The Three Miserable Paths (knife path, fire path, blood path) are subject to retribution according to the severity of the three karmas (greed, anger, and ignorance). The dark and obscure path is endless; who will rescue them? If it were not for the Buddha's compassion, few could escape suffering. These Six Realms of Ordinary Beings (hells, hungry ghosts, animals, asuras, humans, heavens) are all due to being deluded by the one mind, leading to multiple retributions. The difference between heavens and humans lies in the difference in merit and virtue, not in a true sense of vastness and boundlessness, unknowing and unperceiving. Sravakas (Sound-Hearers) attain the path by cultivating the Four Noble Truths (suffering, accumulation, cessation, path), Pratyekabuddhas (Solitary Buddhas) attain the path by realizing the Twelve Links of Dependent Origination (ignorance conditions action, etc.). These two vehicles of saints only liberate themselves from birth and death and cannot benefit others. Bodhisattvas cultivate the Six Perfections (generosity, morality, patience, diligence, concentration, wisdom) and myriad practices, extensively liberating sentient beings, and are called the Great Vehicle, complete.
滿行解。具證三身。(法報化)盡妙覺性。成無上道。斯名為佛。佛者覺也。先知先覺。遍滿十方。非一非異。不可思議。釋迦文佛。則此娑婆之化身也。通一化土。總攝世界。則三千大千。通一壽量。點盡塵墨。尚無窮無盡。閻浮洲乃大千界之一。八十年適因減劫之時。(此界為南閻浮洲。佛世壽七十九年)降生兜率。示道成也。見處王宮。示尊勝也。脫屣世榮。示世苦也。因睹生老病死等事出家。示世無常也。出家苦行。示真修實證也。降魔。示正能摧邪也。成道。示證本有也。三七思維。示妙法難喻也。漸說三乘。曲垂方便也。五戒十善。以接人天。隨其欲樂也。彈偏斥小。嘆大褒圓。開發大機。廣相成就也。四攝法。慈攝無遺也。四悉檀。三根等度也。四十九年。說法十二部。隨機接引也。末後拈花付囑。密傳心印也。佛之出世。唯欲人人共了此心。心之知見。萬別千差。非以正法印印之。則不契圓宗。皆非了悟。此正法印。離言說相。唯證乃知。此教外別傳。不立文字也。如來說法。一則教通。一則宗通。教乃言詮。宗則大意。的的大意。直指人心。見性忘言。當下成佛。此宗傳自迦葉。以及阿難。西天二十八世。歷歷傳持。光昭正眼。列皆法身大士。應世宣化。傳達摩氏。以般若智光。運照東震。遂躬航
海。達于梁朝。由梁歷魏。止於少林。面壁九年。直接二祖。傳至曹溪。分為南嶽。青原。南嶽青原。后復分為臨濟。曹洞。溈仰。雲門。法眼五宗。一華五葉。二桂昌昌。溈仰。雲門。法眼。三宗。不數傳而止。唯臨濟曹洞。傳至於今。闡佛真宗。宣揚法化。單提向上。不涉功勛。以心印心。初無剩跡。真傳正脈。遞代相承。宗統昭然。歷年可按。用是遠溯迦文降神之年。當此土周昭王甲寅之歲。以及於今。二千餘年。正續大法。方來未艾。謂之宗統編年。以見佛法大意。不離時節因緣。世出世間。皆與時為消長。約而論之。如春夏秋冬。互相成就。造化之妙。無能名焉。是知佛與聖人。設化不同。其歸則一。悟心之士。各各契真。觸途之流。往往成滯。是自過咎。于佛何尤。又以宗門施設。覷捕無從。鐵壁銀山。攀仰莫及。棒喝交加。賓主歷然。黑白未分。正偏宛爾。真符密印。唯真子得之。不在常山。大吼雄威。非獅兒當之。鮮不腦裂。纖毫不隔。天地懸殊。入此門中。莫存知解。順行逆用。一一皆我真機。聖見凡情。彼彼誰能測識。非此宗眼難瞞。豈不渾同魔異。宗茍通也。千途異轍。入密室以消融。妙藥神針。起膏肓于瞑眩。依時垂範。逐類行慈。功孰大焉。用斯偉矣。合而言之。佛之所謂自覺。儒之所謂
【現代漢語翻譯】 現代漢語譯本： 從海開始，傳到梁朝（502年-557年）。從梁朝經歷了北魏（386年-557年）。止於少林寺，面壁九年，直接傳給二祖慧可（487年-593年）。傳到曹溪（指六祖慧能，638年-713年）后，分為南嶽（懷讓，677年-744年）和青原（行思，？-740年）。南嶽和青原之後又分為臨濟宗、曹洞宗、溈仰宗、雲門宗、法眼宗五宗，稱為『一華五葉』。二桂（指臨濟宗和曹洞宗）昌盛。溈仰宗、雲門宗、法眼宗三宗，沒傳幾代就停止了。只有臨濟宗和曹洞宗，傳到現在，闡明佛的真宗，宣揚佛法教化，直接提倡向上，不涉及功勛，以心印心，沒有留下任何痕跡。真正的傳承正脈，一代代相承，宗統昭然，年代可以考證。因此，可以追溯到釋迦牟尼佛降生的年份，相當於中國的周昭王甲寅年（約公元前1027年），直到現在，已經兩千多年了。正續大法，方興未艾。稱為『宗統編年』，以表明佛法大意，不離時節因緣，世間和出世間，都隨著時節而消長。概括來說，就像春夏秋冬，互相成就，造化的奧妙，無法用語言來形容。由此可知，佛和聖人，設教的方式不同，但最終的歸宿是一樣的。領悟心性的人，各自契合真理，執著于外在形式的人，往往形成障礙，這是自己的過錯，與佛有什麼關係呢？ 再說宗門的施設，難以捉摸，像鐵壁銀山一樣，難以攀登仰望。棒喝交加，賓主分明，黑白未分，正偏宛然。真正的符印密印，只有真正的佛子才能得到，不在常山（比喻庸人）。大吼雄威，不是小獅子所能承受的，否則鮮有不腦裂的。纖毫不隔，天地懸殊。進入此門中，不要存有知解，順行逆用，一切都是我的真機。聖人的見解和凡夫的情感，誰能測識？不是此宗的眼力難以瞞過，豈不完全相同于魔異？宗門如果通達了，千條道路，不同的途徑，進入密室以消融。妙藥神針，能使病入膏肓的人起死回生。依時垂範，逐類行慈，功德誰能比得上呢？用處太偉大了！總而言之，佛所說的自覺，儒所說的
【English Translation】 English version: Starting from the sea, it reached the Liang Dynasty (502-557). From the Liang Dynasty, it went through the Northern Wei (386-557). It stopped at the Shaolin Temple, where Bodhidharma faced the wall for nine years, directly transmitting it to the Second Patriarch Huike (487-593). After being transmitted to Caoxi (referring to the Sixth Patriarch Huineng, 638-713), it was divided into the Nan Yue (Huairang, 677-744) and Qing Yuan (Xingsi, ?-740) schools. The Nan Yue and Qing Yuan schools were further divided into the Linji, Caodong, Weiyang, Yunmen, and Fayan schools, known as 'one flower with five petals'. The two Gui (referring to the Linji and Caodong schools) flourished. The Weiyang, Yunmen, and Fayan schools stopped after a few generations. Only the Linji and Caodong schools have been transmitted to the present day, elucidating the true sect of Buddhism, propagating the Dharma teachings, directly advocating upward progress, not involving merit, sealing mind with mind, without leaving any traces. The true transmission of the orthodox lineage is passed down from generation to generation, the lineage is clear, and the years can be verified. Therefore, it can be traced back to the year when Shakyamuni Buddha descended to earth, equivalent to the Jia Yin year of King Zhao of Zhou (approximately 1027 BC) in China, and until now, it has been more than two thousand years. The orthodox continuation of the great Dharma is flourishing. It is called 'Chronological History of the Lineage' to show that the great meaning of the Buddha's Dharma does not depart from the conditions of time and circumstances, and that both the mundane and the supramundane rise and fall with the seasons. In summary, it is like spring, summer, autumn, and winter, mutually accomplishing each other, and the mystery of creation cannot be described in words. From this, it can be known that the methods of teaching of the Buddha and the sages are different, but the ultimate destination is the same. Those who understand the nature of the mind each correspond to the truth, and those who are attached to external forms often form obstacles. This is their own fault, what does it have to do with the Buddha? Furthermore, the establishment of the Zen school is elusive, like iron walls and silver mountains, difficult to climb and look up to. The use of shouts and blows makes the host and guest distinct, black and white are not distinguished, and the orthodox and the unorthodox are clear. The true talisman and secret seal can only be obtained by true Buddhist disciples, not by ordinary people (a metaphor for mediocrity). A great roar and majestic power cannot be borne by a small lion, otherwise, their brains will be shattered. Without the slightest separation, the difference between heaven and earth is vast. Entering this gate, do not have knowledge and understanding, following and going against the grain, everything is my true opportunity. Who can fathom the views of sages and the emotions of ordinary people? If it is not for the eyes of this school, it is difficult to deceive, wouldn't it be completely the same as demonic differences? If the Zen school is understood, thousands of paths, different paths, enter the secret room to dissolve. Wonderful medicine and magic needles can bring the dying back to life. Setting an example according to the times, showing compassion according to the category, who can compare with the merit? The use is so great! In short, what the Buddha calls self-awareness, what the Confucians call
明明德也。佛之所謂覺他。儒之所謂親民也。佛之覺行圓滿。儒之在止於至善也。佛儒之修證同也。佛之清凈法身。即天命之性也。佛之圓滿報身。即率性之道也。佛之千百億化身。即修道之教也。其體用同也。但淺深大小。在造其極。與未盡其量耳。施之治世。治不離世。故吾儒之道。不外庶物之間。而聖人就易就近。以裁成乎過與不及。而適於時中。聖人之所以為聖也。施之出世。出不離世。故我佛之教。不出一心之外。而宗師目前。當處。以指示其本所固有。而歸於無得。宗師之所以為宗也。不離世而治世。道無在而無不在也。不離世而出世。道無不在而無在也。故曰。時也。明乎時。而權實通焉。明乎時。而本末貫焉矣。
宗統編年別問
問曰。洪荒以前。渾沌先是何狀。九州之際。溟渤終於何底。世數何終。人物何止也。祥符曰。虛空無邊。卻數無量。世界無盡。不可思維。詎能擬議。劫之長短。界之勝劣。皆隨心所見。心所種種成就。今就一劫一世界而言。劫之為言時數也。即世也。界之為言方位也。眾生為情界。正報也。方位為器界。依報也。凡界總成住壞空為一大劫。謂之世界。二十小劫成。二十小劫住。二十小劫壞。二十小劫空。一增一減而成小劫。積八十小劫而成一大劫。劫初人壽
【現代漢語翻譯】 現代漢語譯本： 『明明德』，就是佛教所說的『覺他』（使他人覺悟）。儒家所說的『親民』（親近百姓）也是如此。佛教的覺悟和修行達到圓滿，儒家則致力於達到至善的境界。佛家和儒家的修行證悟是相同的。佛家的清凈法身，就是天所賦予的本性。佛家的圓滿報身，就是遵循本性的道路。佛家的千百億化身，就是修道的教化。它們的本體和作用是相同的，只是深淺大小的程度，在於是否達到了極致，以及是否完全發揮了其作用。應用於治理世事，治理不脫離世事，所以我們儒家的道理，不外乎萬物之間，而聖人取用容易和切近的原則，來裁決過分和不及，從而適應時中之道。這就是聖人之所以成為聖人的原因。應用於超脫世事，超脫不脫離世事，所以我佛的教義，不出一心之外，而宗師就在目前、就在當下，來指示其本所固有的東西，而歸於無所得。這就是宗師之所以成為宗師的原因。不脫離世事而治理世事，道無處不在。不脫離世事而超脫世事，道無處不在也無所在。所以說，時機啊！明白時機，那麼權變和真實就能融會貫通。明白時機，那麼根本和末節就能貫穿一致了。
宗統編年別問
問：在洪荒以前，混沌最初是什麼狀態？在九州的邊際，溟渤最終的底部在哪裡？世界的終結是什麼時候？人類的終結是什麼時候？ 祥符（宋真宗年號，1008-1016）回答說：虛空沒有邊際，劫數沒有限量，世界沒有窮盡，不可思議。怎麼能夠去揣測呢？劫的長短，世界的優劣，都隨著心所見而變化，心所產生的種種成就。現在就一個劫、一個世界來說，劫的意思是時間，也就是世。界的意思是方位。眾生是情界，是正報。方位是器界，是依報。凡是世界總共有成、住、壞、空四個階段，稱為一大劫，也就是一個世界。二十個小劫是成，二十個小劫是住，二十個小劫是壞，二十個小劫是空。一增一減構成一個小劫，積累八十個小劫構成一個大劫。劫初的時候，人的壽命……
【English Translation】 English version: 'Manifesting illustrious virtue' is what Buddhism calls 'awakening others'. The Confucian concept of 'loving the people' is similar. The Buddha's awakening and practice reach perfection, while Confucianism aims to achieve the highest good. The cultivation and realization of Buddhism and Confucianism are the same. The pure Dharma body of the Buddha is the nature endowed by Heaven. The perfect reward body of the Buddha is the path of following one's nature. The Buddha's billions of transformation bodies are the teachings of cultivating the Way. Their essence and function are the same, only differing in depth and extent, depending on whether they have reached the ultimate and whether their potential has been fully realized. Applied to governing the world, governance does not separate from the world. Therefore, the principles of our Confucianism are within all things, and the sages use easy and accessible principles to judge excess and deficiency, thereby adapting to the mean. This is why sages are sages. Applied to transcending the world, transcendence does not separate from the world. Therefore, the teachings of our Buddha do not go beyond the mind, and the masters are present here and now to point out what is inherent and return to non-attainment. This is why masters are masters. Governing the world without leaving the world, the Way is everywhere. Transcending the world without leaving the world, the Way is both everywhere and nowhere. Therefore, it is said, 'Timing!' Understand the timing, and expediency and truth will be integrated. Understand the timing, and the root and the branch will be connected.
Separate Questions on Chronological Compilation of Lineages
Question: Before the primordial chaos, what was the initial state of chaos? At the edge of the Nine Provinces, where is the ultimate bottom of the dark sea? When will the world end? When will humanity end? Xiangfu (era name of Emperor Zhenzong of Song Dynasty, 1008-1016) replied: Empty space is boundless, kalpas are countless, and the world is endless, beyond comprehension. How can we speculate? The length of a kalpa and the superiority of a world vary with what the mind sees and the various accomplishments produced by the mind. Now, considering one kalpa and one world, a kalpa means time, which is the world. A world means location. Sentient beings are the realm of emotions, which is the direct retribution. Location is the realm of objects, which is the dependent retribution. All worlds have four stages: formation, existence, destruction, and emptiness, called a great kalpa, which is a world. Twenty small kalpas are formation, twenty small kalpas are existence, twenty small kalpas are destruction, and twenty small kalpas are emptiness. An increase and a decrease constitute a small kalpa, and eighty small kalpas accumulate to form a great kalpa. At the beginning of a kalpa, human lifespan...
皆八萬四千歲。身有神光。日月未出。人壽減至二萬歲時。迦葉佛出世。人失神光。日月出照四天下。今世史所稱盤古洪荒三皇。各一萬八千歲。考其時乃迦葉佛之後。第九小劫之末減矣。所云混沌者。乃身光初失。日月未出之時。非真天地開闢也。詳見佛紀中。世界無盡。佛智乃知。今就娑婆世界而言。此世界在華藏莊嚴世界海中。華藏海中央。有香水海。名無邊妙華光。出一蓮華。持一世界種。名普照十方熾然寶光明。中列二十重佛剎。(剎土即界也)其第十三重為娑婆世界。毗盧遮那佛之報土。釋迦文佛其分身。娑婆世界僅當一世界種十九分之一。釋迦化土有百億須彌。百億四天下。僅當娑婆界微塵數之一。然華藏莊嚴世界海。特微塵數世界海中之一海耳。此無盡世界海。悉依虛空。虛空在大覺中一浮漚耳。故楞嚴經曰。空生大覺中。如海一漚發。有漏微塵國。皆依空所生。又曰十方虛空。生汝心內。猶如片云。點于太虛。世界如此廣大。心量如是包容。故曰。法界量同太虛。眾生心智自小。人第知肉團之心。藏於方寸腔中。而抑知性體之心。圓攝無盡邊際乎。須彌(梵語。此云妙高)山深入大海八萬四千由旬。(梵語此云限量也四十里為一由旬)高出大海八萬四千由旬。四方面各為一天下。謂一大部洲。四方
為四天下。四大部洲。各一天王統攝。為四王天。人失神光之後。世間黑暗。日月天子。從四天出見。繞須彌山腰。周行照一四天下。諸星宿佐之。便有晝夜。須彌山頂為忉利三十三天。以次而上。有夜摩天。兜率天。變化天。他化自在天。梵世天。此名一世界。帝釋為忉利天主。今道教所稱玉皇是也。如此一千世界。一千日月。一千須彌山。一千四天下。一千四天王天。一千三十三天。一千夜摩天。一千兜率天。一千樂變化天。一千他化自在天。一千梵世天。總為第二禪天所覆。名小千世界。一千個小千世界。百萬日月。百萬須彌山。百萬四天下。乃至百萬梵世天。一千二禪天。總為第三禪天所覆。名中千世界。一千個中千世界。百億日月。百億須彌山。百億四天下。乃至百億梵世天。百萬二禪天。一千三禪天。總為第四禪天所覆。名大千世界。(億有四等一以十萬為億二以百萬為億三以千萬為億四以萬萬為億今言百億者以千萬為億也)此大千世界。為一化佛世界。當娑婆界微塵數之一。大海之下為金輪。堅八萬四千由旬。金輪之下覆水輪。深六十八百千由旬。水輪之下為風輪所攝持。其風輪量廣六萬八十俱胝。(梵語此云百億)風輪之下。乃依空輪。而凝然靜住。空無所依。結業成熟。世界前後左右上下。十方次
第安住。圍繞周匝。四大部洲。為南閻浮提洲。又云贍部。即此土是。人壽減后。增至二萬歲時。有鐵輪王出。治一南洲。東弗于逮(此云勝身)洲。人壽增至四萬歲時。有銅輪王出。治東南二洲。西瞿耶尼(此云牛賀)洲。人壽增至六萬歲時。有銀輪王出。治東西南三洲。北郁單越(此云勝處)洲。此洲人與長壽天報等。人壽增至八萬四千歲時。有金輪王出。治東西南北四大部洲。皆有大威力。十善治世。地居天子。治一國為粟散王。九州溟渤。此一國土界也。此世界之略也。詳具華嚴經中。佛住正覺世間為法界。圓周太虛。無欠無餘。法界參合世界。為四法界。謂事法界。理法界。理事無礙法界。事事無礙法界。如來法身。居常寂光。為法性凈土。亦遍微塵。依于山河大地色相之土凡聖同居。事理互動。不即不離。入四種法界。而攝化眾生。應觀法界性。一切惟心造。豈曲士之可談。凡夫之能信哉。積剎那呼吸而成時。積時成日。積日成月。積月成歲。積歲成劫。為增。漸損為減。劫減壞時。有大小三災。劫減時。有小三災。人壽減至三十歲時。天不降雨。地大亢旱。草菜不生。思欲見水。尚不可得。何況飲食。人民饑饉而死殆盡。為饑饉災。人壽減至二十歲時。疾疫大行。種種諸病。染者皆死。死亡殆盡。為疾
【現代漢語翻譯】 現代漢語譯本： 安住於此。周圍環繞著四大部洲，其中南閻浮提洲（又稱贍部，就是我們所居住的這片土地）。當人類壽命減少之後，增加到二萬歲時，會有鐵輪王出現，統治南贍部洲。東弗于逮洲（意為勝身洲），當人類壽命增加到四萬歲時，會有銅輪王出現，統治東南二洲。西瞿耶尼洲（意為牛賀洲），當人類壽命增加到六萬歲時，會有銀輪王出現，統治東西南三洲。北郁單越洲（意為勝處洲），這個洲的人的壽命和長壽天的壽命相等。當人類壽命增加到八萬四千歲時，會有金輪王出現，統治東西南北四大部洲。這些輪王都具有強大的威力，以十善法治理世間，如同居住在地上的天子。統治一個國家的是粟散王。九州溟渤，這是我們所處的一個國土的範圍。以上是對世界的簡略描述，詳細內容記載在《華嚴經》中。佛陀安住于正覺世間，即為法界，圓滿周遍太虛空，沒有欠缺也沒有剩餘。法界與世界相互參合，形成四法界，即事法界、理法界、理事無礙法界、事事無礙法界。如來的法身，安住于常寂光中，即為法性凈土，也遍佈于微塵之中。依存於山河大地等色相之土，凡夫和聖人共同居住，事和理相互交錯，不即不離，進入四種法界，從而攝化眾生。應當觀法界的本性，一切都是由心所造。這豈是見識淺薄的人可以談論，凡夫俗子可以相信的呢？積累剎那呼吸而成時間，積累時間成日，積累日成月，積累月成年，積累年成劫。逐漸增長稱為增劫，逐漸減少稱為減劫。劫衰減壞滅時，有大三災和小三災。劫衰減時，有小三災。當人類壽命減少到三十歲時，天上不下雨，地上發生大旱，草木莊稼不能生長。想要見到水，尚且不可能得到，更何況是飲食。人民因為飢餓而死亡殆盡，這就是饑饉災。當人類壽命減少到二十歲時，瘟疫大範圍流行，各種各樣的疾病，感染上的人都會死亡，死亡殆盡，這就是疾疫災。
【English Translation】 English version: Dwelling in this state, surrounded by the four great continents. The Jambudvipa (also known as South Jambudvipa, meaning 'rose-apple tree continent') is this land we inhabit. When human lifespan decreases and then increases to twenty thousand years, a Iron Wheel-Turning King will appear, ruling over South Jambudvipa. The Purvavideha (meaning 'superior body') continent, when human lifespan increases to forty thousand years, a Copper Wheel-Turning King will appear, ruling over the two continents of the southeast. The Aparagodaniya (meaning 'western ox-giving') continent, when human lifespan increases to sixty thousand years, a Silver Wheel-Turning King will appear, ruling over the three continents of the west, east, and south. The Uttarakuru (meaning 'supreme place') continent, the lifespan of its inhabitants is equal to that of the long-lived heavens. When human lifespan increases to eighty-four thousand years, a Gold Wheel-Turning King will appear, ruling over the four great continents of the east, west, north, and south. All these Wheel-Turning Kings possess great power, governing the world with the ten wholesome deeds, like celestial beings dwelling on earth. A king ruling over one country is called a Scattered Grain King. The nine provinces and the vast ocean, this is the boundary of one country. This is a brief description of the world; detailed accounts are found in the Avatamsaka Sutra. The Buddha dwells in the world of perfect enlightenment, which is the Dharmadhatu (realm of phenomena), perfectly encompassing the vast emptiness, without lack or excess. The Dharmadhatu intermingles with the world, forming the four Dharmadhatus: the Dharmadhatu of phenomena, the Dharmadhatu of principle, the Dharmadhatu of non-obstruction between principle and phenomena, and the Dharmadhatu of non-obstruction between phenomena and phenomena. The Dharmakaya (Dharma body) of the Tathagata (Thus Come One), dwells in the Eternal Stillness Light, which is the Pure Land of Dharma-nature, also pervading even the smallest dust particles. It relies on the earth with its mountains, rivers, and material forms, where ordinary beings and sages co-exist, and where phenomena and principle interact, neither identical nor separate, entering the four Dharmadhatus, thereby transforming sentient beings. One should contemplate the nature of the Dharmadhatu, that everything is created by the mind. How can this be discussed by those of limited knowledge, or believed by ordinary people? Accumulating moments of breath forms time, accumulating time forms days, accumulating days forms months, accumulating months forms years, accumulating years forms kalpas (eons). Gradual increase is called an increasing kalpa, gradual decrease is called a decreasing kalpa. When a kalpa declines and decays, there are the three major and minor calamities. When a kalpa decreases, there are the three minor calamities. When human lifespan decreases to thirty years, the heavens do not send rain, the earth experiences great drought, and grass and crops do not grow. Desiring to see water is impossible to obtain, let alone food and drink. The people die almost entirely from starvation; this is the calamity of famine. When human lifespan decreases to twenty years, epidemics spread widely, with various diseases, and those who are infected all die, dying almost entirely; this is the calamity of pestilence.
疫災。人壽減至一十歲時。人懷斗諍。見即相戕。手執草木。即成兵仗。殺害無遺。為刀兵災。大三災者。劫欲壞時。有七日出見。大地山裂。四海水消。千世界及初禪天。皆悉火熾。洞然無餘。為火災。初禪天已下。七番火災之後。世界覆成。又于壞劫之時。降霔大雨。滴如車軸。地下水輪。涌沸上騰。大千世界。至二禪天。水皆漂盪。如水消鹽。壞盡無餘。為水災。二禪天已下。七番水災之後。又經七番火災。世界覆成。又于壞劫之時。從下風輪。有猛風起。名毗嵐風。三千大千世界。上至三禪天。悉皆飄散。如空飏塵。為風災。此大三災。世數人物之終始也。問曰。儒釋之體用修證既同。所以造極而未盡其量者。可得聞乎。祥符曰。法界皆一心所見。儒釋之修證體用。不出一心。此心無二。豈得不同。大同之原。在於無我。凡夫執我。不達本心。聖人無我。能盡此性。此性盡處。即淺可以資深。無小而不具大。實無極之可造。量之可盡。佛教攝化十方。融通三世。十方三世。一念全該。如來智入三世而無來往。身於十方成等正覺。修行三大阿僧祇劫。誓度一切眾生。盡法界性。佛圓證焉。儒教聖人。以道治世。適可而止。致位育于中和。能參贊乎天地。平常之理。只在時中。喜怒哀樂未發之時。中體原無十方三
【現代漢語翻譯】 現代漢語譯本 瘟疫災難。當人們的壽命減少到十歲時，人與人之間充滿爭鬥，一見面就互相殘殺。手中拿著草木，就變成了兵器，互相殺害沒有留下一個活口。這是刀兵災。大三災是：劫難將要毀滅時，有七個太陽出現，大地山川崩裂，四海之水消竭，整個千世界以及初禪天都全部被火燒燬，沒有剩下任何東西。這是火災。初禪天以下，經過七次火災之後，世界再次形成。又在壞劫的時候，降下大雨，雨滴像車軸一樣粗大，地下水輪翻涌沸騰，一直上升到大千世界，乃至二禪天，所有的東西都被水漂盪，就像鹽溶解在水中一樣，全部毀滅乾淨。這是水災。二禪天以下，經過七次水災之後，又經過七次火災，世界再次形成。又在壞劫的時候，從下方的風輪，有猛烈的風颳起，名叫毗嵐風，三千大千世界，上至三禪天，全部都被吹散，就像在空中揚起的塵土一樣。這是風災。這大三災，是世界、人數、事物的終結和開始。 問：儒家和佛家的本體、作用、修行和證悟既然相同，那麼為什麼達到極致卻未能完全發揮其力量呢？可以聽您講講嗎？ 祥符回答說：法界都是一心所顯現的。儒家和佛家的修行、證悟、本體和作用，都不離一心。這個心沒有兩個，怎麼會不同呢？大同的根源，在於無我。凡夫執著於我，不能通達本心。聖人無我，能夠完全發揮這個本性。這個本性發揮到極致，就淺可以資助深，沒有小而不具備大，實在是沒有極限可以達到，沒有數量可以窮盡。佛教攝受教化十方，融通過去、現在、未來三世，十方三世，都在一念之中全部包含。如來的智慧進入三世而沒有來往，身在十方成就無上正等正覺。修行三大阿僧祇劫（無數個漫長的時間單位），發誓度化一切眾生，窮盡法界的本性，佛才能圓滿證悟。儒教的聖人，用道來治理世事，適可而止，致力於使萬物各得其所，能夠參與贊助天地的化育。平常的道理，只在於時中。喜怒哀樂沒有發生的時候，中體的本體原本沒有十方三
【English Translation】 English version The calamity of plagues. When the lifespan of humans is reduced to ten years, people are filled with strife, and they kill each other upon sight. Holding grass and trees in their hands, they become weapons, killing each other without leaving anyone alive. This is the calamity of weapons. The great three calamities are: when the kalpa (an aeon in Hindu and Buddhist cosmology) is about to be destroyed, seven suns appear, the earth and mountains collapse, the waters of the four seas dry up, and the entire thousand worlds and the first Dhyana (禪定) heaven are completely burned by fire, leaving nothing behind. This is the fire calamity. Below the first Dhyana heaven, after seven fire calamities, the world is formed again. Also, during the destructive kalpa, heavy rain falls, with drops as thick as chariot axles, and the water wheel beneath the earth surges and boils, rising all the way to the great thousand world, even to the second Dhyana heaven, where everything is swept away by the water, like salt dissolving in water, completely destroyed. This is the water calamity. Below the second Dhyana heaven, after seven water calamities, there are again seven fire calamities, and the world is formed again. Also, during the destructive kalpa, from the wind wheel below, a fierce wind arises, called the Pīlāṃ wind, and the three thousand great thousand worlds, up to the third Dhyana heaven, are all scattered, like dust blown in the air. This is the wind calamity. These great three calamities are the end and beginning of the world, the number of people, and things. Question: Since the substance, function, cultivation, and realization of Confucianism and Buddhism are the same, why is it that they reach the ultimate but fail to fully exert their power? Can you tell me about it? Xiangfu (祥符) replied: The Dharma Realm (法界) is all manifested by the one mind. The cultivation, realization, substance, and function of Confucianism and Buddhism do not depart from the one mind. This mind is not two, so how can they be different? The origin of great harmony lies in non-self. Ordinary people are attached to the self and cannot understand the original mind. Sages are without self and can fully exert this nature. When this nature is fully exerted, the shallow can assist the deep, and there is nothing small that does not contain the great. There is truly no limit to be reached, and no quantity to be exhausted. Buddhism embraces and transforms the ten directions, harmonizing the three periods of time: past, present, and future. The ten directions and the three periods of time are all contained in one thought. The wisdom of the Tathagata (如來) enters the three periods of time without coming or going, and he attains perfect enlightenment in the ten directions. He cultivates for three great asamkhya kalpas (三大阿僧祇劫) (countless long periods of time), vowing to liberate all sentient beings, and only by exhausting the nature of the Dharma Realm can the Buddha attain perfect enlightenment. Confucian sages use the Dao (道) to govern the world, doing only what is appropriate, striving to enable all things to find their proper place, and participating in and assisting the nurturing of heaven and earth. The ordinary principle lies only in the present moment. When joy, anger, sorrow, and pleasure have not yet arisen, the substance of the center originally has no ten directions and three
世之隔。子臣弟友皆道之際。和氣豈有我人眾生之分。儒教聖人。蓋世間之佛也。佛蓋出世間之聖人也。人在世間。盡聖人之道。尚何處而非佛哉。人出世間。盡佛之道。尚何處而非聖人哉。此心原一體也。此道斯一貫焉。造極而未盡量。悟徹此心。當自知之耳。問曰。世間三教並稱。然乎否乎。祥符曰。率性之謂道。道也者。吾性體之一條通暢大路也。此通暢大路。一任東西南北。各適其適。而歸家者自罷問程。老聃莊列諸子。皆已騰身千仞之上。徘徊瞻顧此大路。欲人不昧南北東西。而自尚不能不滯跡于南北東西焉者也。大士攝化。多密乘權。老聃莊列諸子。當世相紛爭。人心轇轕之際。而以清凈曠達之言盪滌之。亦如人病熱惱。而醫者下一服清涼散也。其有功於世教人心孰大焉。讀其書得其大意。俱可就路還家。守其言執其知解。只自迷方小歇。若也蕩平南北東西。豁然一條通暢大路。彌貫十虛。見前無隔。則步步踏佛階梯。時時誕登道岸。何教之有三。然之與否乎。問曰。西竺九十六種外道。及此土諸異端。何也。祥符曰。心外有法。謂之外道。心外有法。則不達本心。諸見橫生。謂斷見。世間一切皆歸斷滅也。常見。世間一切長久不滅也。亦斷亦常見。世間一切亦斷滅。亦恒常也。非斷非常見。世間一切。
亦非斷滅。亦非恒常也。此四種見。單復參錯之有六十四種。西天竺修道者。不悟自心。妄自窺測。各執一見。與道相背。所以謂之外道。如南北東西。各爭一路。而不達通暢十虛之目前大路也。此種外道。一經點撥。多有當下知歸者。至於異端遠離道路。別尋蹊徑。多以小術小數。簧惑於人。有墮其雲霧。而不知非者。由不識本心。不逢良導故也。世尊初學道時。亦先歷試邪法。然知非即舍。乃證菩提。廣以大乘而為度脫。若執吝不悔。將來難於救度。如來說為可憐憫者。問曰。即以佛教言。有講有律。今皆並行。何以稱宗統而編年也。祥符曰。道之在人心。如水然。水散流為四瀆百川。而朝宗于海。四瀆百川之水。歸海而成一味海者。四瀆百川之宗也。故言海。而四瀆百川之水統之矣。今夫道一也。而弘道之跡不一。曲順機宜隨時施設。其立法也。必有所宗。久而日淪於跡。漸失其宗。如水氾濫橫行。而以鄰國為壑者有之矣。此宗之不明。無以統之也。宗統創述。必徴乎時。因時明宗。大統斯在。是以釋迦文佛雪山成道之時即欲一切眾生。同證此道。而觀機垂慈。遂有四十九年之教。其教也。一音演說。一一皆宗。而眾生隨類得解。失佛本懷。故於靈山一花拈出。全體付授迦葉。四十九年之大宗。昭然揭日月而中
天之統垂於后。唯法身大士。能契此宗。傳持密護。具體而微者。有演佛之經以為教焉。有奉佛之儀以為律焉。其始也皆宗之所攝。而其漸也究妙失宗。遂支離之。教忘其為詮宗之言。律忘其為表宗之行。飲水分河。統斯渙矣。時移世異。隱顯微茫。甚而清濁涇渭。溟涬河漢。統斯淆矣。此皆宗統不明。年曆無徴。以致考信無從。滔滔天下。徒深望洋之嘆也。佛祖聖賢。以及諸子百家之道。不外一心。心之全體。圓澄如海。性海湛然。支流遍注。圓湛性海。妙極一心。遍注支流。散周法界。今之畫佛祖聖賢及諸子百家而區別之者。是不曾體究此心量之到極則處。喻猶觀水者只觀其瀾。而未溯其源。若體究此心量之到極則處。則佛祖聖賢諸子百家。歸源又豈有二乎。誠能溯源於海。而萬派千波之回瀾自消釋矣。今以性海之大宗。統心源之流注。匯四瀆百川而循流知源。一滴全潮。初無二水。杯盎溝涔。江淮濟泗。水無不在。即海無不在也。在在明宗。法法統攝。編年考實。質之今古而無疑。百世以俟後起而不惑。寧有教律之不融。儒釋之不合哉。問曰從上說法不說心。言道不言性。宗門中事。不貴說破。今論列亹亹。豈不令人目為知解宗徒乎。祥符曰。從上無所謂法也。所說之法。因時而已。佛初說華嚴時。豈非稱性而
談。直示心體。無如眾生之不能領會也。乃不動覺場而游鹿苑。因而說四諦法。說十二因緣法。說種種六波羅蜜法。四十九年之間。所說之法。豈有他哉。皆欲眾生了悟此心。修證此心而已。悟證此心。方複本性。末後拈花曰。吾有正法眼藏。涅槃妙心。實相無明。微妙法門。又付法偈曰。法本法無法。無法法亦法。今付無法時。法法何曾法。是佛不但不說心。亦並不說法也。文殊請佛再轉法輪。佛咄曰。文殊謂吾曾轉法輪耶。心是根。法是塵。兩種猶如鏡上痕。痕盡垢除光始見。心法雙亡性即真。祖師西來直指人心。見性成佛。二祖覓心。了不可得。與安心竟。後來三拜。依位而立。得祖之髓。佛佛祖祖。道豈有二乎哉。六祖從無住生心得悟。於五祖言下。見自本性。開東山法門。大闡般若。未嘗不直示人明心見性也。心性無染。本自圓成。但離妄緣。即如如佛。眾生妄緣夾雜。知見橫生。知見立知。即無明本。未能洞徹心性。先於心性上。想念紛馳。意識卜度。是以祖師為之直截根源。全提向上。曹溪拈出一相三昧。一行三昧。南嶽融為無相三昧。五宗建立。設大法藥。以治方來。名言斷。理路絕。欲人于擬議思量。聖見凡情不到處。命根大死一回。然後卻活轉來。有自由分。重著精彩。深入宗旨堂奧。方可入泥
入水。為人解粘去縛。使一切人得大受用。一切法得大自在。否則坐在潔凈地上擊石火。閃電光。久久只成得個自了漢。以不透從上大法。單明空劫。不明目前。頭尾不得相稱也。傳至今日。依稀彷彿者。掠得些小光影倚。一棒一喝為躲身計。將麻三斤。乾矢橛等。古德機緣。扭抳扯合。聊略成語。謂之為法。機昧終始。而瞞盰儱侗者。正自不少也。指迷途者引之歸家。救飄墮者令其到岸。今何時哉。從上來事。將草昧矣。而不明揭之以性體心宗。表系之以法脈綱要。將來大事因緣。荒沉墜于地矣。區區幾句。長語閑言。能令開佛知見。存祖血脈乎。茍明自心。見本性。透徹宗旨。說破不說破。藥出金瓶。為救病也。執藥成病。誰之過歟。今之硬作主宰。法見未亡者。恐望知解宗徒。十步五步耳。汝若知時節。吾寗復再三哉。問曰。心宗無二。佛祖聖賢。諸子百家。既同此心。何以佛法人難信向也。祥符曰。心體喻如虛空。宿障喻如浮雲。浮雲能蔽虛空。宿障能覆心體。浮雲不蔽。則虛空廓然。宿障不覆。則心體自見。宿障不出二種。謂理與事。智者宿習慧業。多為理障。凡夫習近見聞。多為事障。佛法除破理事二障。與眾生初心不合。是以遽難信受。然長空萬古。浮雲一時。真性本覺。理事之障。豈終礙也。時至理
【現代漢語翻譯】 現代漢語譯本 入水：深入到世俗之中。為人解除束縛，使所有人都得到巨大的利益，一切法都得到大自在。否則，就像坐在乾淨的地上敲擊石頭取火，閃現微弱的光芒，長久下去也只是成就一個自了漢。因為不通透從上而來的大法，只明白空劫（Kalpa，佛教時間單位），不明白眼前的事物，頭尾不能相稱。傳到今天，依稀彷彿的人，只是掠奪到一些小的光影依傍，將一棒一喝作為躲避的手段，將『麻三斤』、『乾矢橛』等古德（古代有德行的僧人）的機緣，扭曲拼湊，勉強湊成語句，就稱之為法。對機緣的始終都不明白，而欺瞞糊弄的人，實在不少。為迷途的人指引回家的路，救助那些漂泊墜落的人使他們到達彼岸。現在是什麼時候呢？從上而來的事情，將要被草率地埋沒了。如果不明確地揭示性體心宗，用法脈綱要來維繫，將來這件大事因緣，就要荒廢沉墜于地了。區區幾句話，長篇的閑話，能使人開啟佛的知見，儲存祖師的血脈嗎？如果明白了自心，見到了本性，透徹了宗旨，說破與不說破，就像藥從金瓶中取出，是爲了救治疾病。如果執著于藥物本身而生病，那是誰的過錯呢？現在那些硬要作主宰，法見沒有消除的人，恐怕只是希望那些懂得一些皮毛的宗徒，走個十步五步而已。你如果知道時節因緣，我難道還要再三叮囑嗎？ 問：心宗沒有分別，佛、祖、聖賢、諸子百家，既然都同此心，為什麼佛法卻難以讓人相信和接受呢？ 祥符（僧人法號）答：心體可以比喻為虛空，宿世的業障可以比喻為浮雲。浮雲能夠遮蔽虛空，宿障能夠覆蓋心體。浮雲不遮蔽，那麼虛空就廓然無礙；宿障不覆蓋，那麼心體自然顯現。宿障不出兩種，就是理障和事障。有智慧的人因為宿世的習氣和慧業，多為理障所困；凡夫因為習慣於見聞，多為事障所困。佛法就是要破除理障和事障，與眾生的初心不合，所以一下子難以讓人相信和接受。然而長空萬古存在，浮雲只是一時的現象，真性本覺，理障和事障，難道會永遠成為阻礙嗎？時機一到，道理自然會明白。
【English Translation】 English version Entering the water: To delve deeply into the world. To untie bonds and remove fetters for people, enabling all to receive great benefit and all dharmas to attain great freedom. Otherwise, it's like sitting on clean ground striking a stone for fire, producing a fleeting spark. In the long run, one only becomes a self-liberated individual. This is because one doesn't penetrate the great dharma passed down from above, only understanding the empty kalpa (Kalpa, a Buddhist unit of time), without understanding the present moment, the beginning and end not corresponding. Passed down to this day, those who vaguely resemble the truth only snatch small shadows to rely on, using a shout and a blow as a means of evasion, taking the 'three pounds of flax,' 'dry dung stick,' etc., the opportunities of the ancient worthies (ancient virtuous monks), twisting and piecing them together, barely forming phrases, and calling it dharma. Those who are ignorant of the beginning and end of the opportunity, and deceive and muddle through, are indeed not few. Guiding those who are lost back home, saving those who are drifting and falling, enabling them to reach the shore. What time is it now? The matters passed down from above are about to be carelessly buried. If the essence of the nature of mind is not clearly revealed, and it is not bound by the essential principles of the dharma lineage, then the great matter of karmic connection in the future will be abandoned and fall to the ground. Can a few words, long idle talks, enable one to open the Buddha's knowledge and vision, and preserve the bloodline of the patriarchs? If one understands one's own mind, sees one's original nature, and penetrates the essence of the teaching, whether it is spoken or not, it is like medicine taken from a golden bottle, for the purpose of curing illness. If one clings to the medicine itself and becomes ill, whose fault is it? Those who now forcefully act as masters, whose views on dharma have not yet died, are probably only hoping for disciples who understand a little bit, taking only ten steps or five steps. If you know the right time and conditions, would I need to repeat myself again and again? Question: The mind-essence has no duality. Since Buddhas, patriarchs, sages, and the various schools of thought all share this same mind, why is the Buddha-dharma so difficult for people to believe and accept? Xiangfu (monk's dharma name) answered: The essence of mind can be likened to empty space, and past karmic obstacles can be likened to floating clouds. Floating clouds can obscure empty space, and karmic obstacles can cover the essence of mind. If floating clouds do not obscure, then empty space is vast and unobstructed; if karmic obstacles do not cover, then the essence of mind naturally appears. Karmic obstacles are of two kinds: the obstacle of principle and the obstacle of phenomena. Wise people, due to past habits and wisdom, are often troubled by the obstacle of principle; ordinary people, because they are accustomed to seeing and hearing, are often troubled by the obstacle of phenomena. The Buddha-dharma is to remove the obstacles of principle and phenomena, which is not in accordance with the original intention of sentient beings, so it is difficult for people to believe and accept it all at once. However, the long sky exists for eternity, floating clouds are only a temporary phenomenon, the true nature is originally enlightened, will the obstacles of principle and phenomena forever be an obstruction? When the time comes, the principle will naturally be understood.
彰。良俟因緣耳。蔭初習鄒魯學時。偶見佛經。竊疑曰。使佛果索隱行怪。欺世矯異之徒。亦何能使天下後世。敬奉如此。若非矯妄。則其言字字不虛。如經所說。可不信受。因決志出家。漸入漸深。愈遠愈近。今而知世之疑議佛者。皆猶是最初習鄒魯學時見解也。世豈有饑而見粒食不餐。寒而逢布帛不服者。未之有也。佛法之為益於人。甚於菽粟布帛。而眾生曠劫饑虛。法身凍餒。幸值良緣。信受無庸緩矣。問曰。佛經祖錄。亦浩瀚矣。今諸方出處。亦繁多矣。如編年所載。不掛一漏萬乎。祥符曰。唯唯否否。經錄浩瀚。明其大意。而浩瀚可括以精微。出處繁多。舉其大端。而諸凡亦何能詳盡。孔子作春秋。微辭隱義。時措時宣。撥亂反正而已。二百四十二年之間。列國之事。止於斯乎。茲編聊存宗統大意云耳。諸方出處事蹟煌煌。今古不能磨沒者。自有其錄行世。掛漏之失。愚何知焉。紀蔭博地凡夫。荒田小草。三毒未除。二嚴全缺。見未窺于聖賢。而敢測度聖賢。識未達於今古。而輒衡量今古。愚昧之罪。方自深於慚皇。流通之緣。寧人必其信向。所冀佛祖慈光。不遺圭竇隙影。宥狂妄之多愆。憫顓蒙之一念。野干半偈。帝釋翹勤。私陀一經。輪王給侍。毋以人廢。幸將量容。謹矢十愿微忱。仰祈十方昭鑒。一
愿三途㧞苦。慈悲所緣。緣苦眾生。菩提所度。度盡法界。今茲宗統編年中所述。自賢劫第四尊釋迦文佛以下。西天東土列代祖師。及諸方見坐道場。名山說法諸大善知識。凡為佛祖善知識慈心道念所普攝之眾生。暨十方五濁。已造逆惡重罪。謗毀三寶。墮大邪見。見在三途苦趣中受報者。皆承佛祖善知識慈悲心菩提心。光明之所照注。而一念回光。當下㧞苦。㧞苦之後。皆修正道。永滅三塗。同成佛果。二愿九界齊資。未登佛地。皆有見障。已極圓乘。方為量周。盡十方際。見在聖凡。居菩薩乘者。在緣覺聲聞位者。在天仙籍者。生人倫中者。及滯鬼神修羅趣。墮異類旁生者。皆圓徹一心。進修萬行。直趨寶所。不戀化城。無餘涅槃。一時滅度。妙莊嚴路。不涉輪迴。大解脫門。齊登覺岸。三愿普懺罪愆。悟心之士。習氣未除。含識之流。無業不造。況自無始以來。直是等虛空際。債實積于多生。報豈逃乎永劫。從今一念。達本性空。爍重霾于烈日。扇猛𦦨乎清風。凡有罪業。無不消融。縱屬冤愆。俱相解釋。清凈光明。方處處以無礙。道場佛國。祈步步以先登。四愿同修福慧。佛為世尊。以其兩足。道本大備。豈可偏枯。癡報終沉。狂華難果。行解未能相應。理事何以無礙。從今一切。皆發大心。剎剎塵塵。身心
【現代漢語翻譯】 現代漢語譯本 愿三惡道（三途：地獄、餓鬼、畜生）的眾生脫離痛苦。這是慈悲心所關注的，關注那些受苦的眾生。用菩提心來救度，救度盡整個法界（一切眾生）。現在《宗統編年》中所記載的，從賢劫（佛教宇宙觀中的一個時期）的第四尊佛釋迦文佛（Sakyamuni Buddha）開始，到西天（印度）和東土（中國）歷代的祖師，以及各處開闢道場、名山說法的各位大善知識。凡是被佛祖和善知識的慈悲心和道念所普遍攝受的眾生，以及十方世界五濁惡世（指充滿各種污濁的世界）中，已經造下逆惡重罪、誹謗佛法僧三寶（三寶：佛、法、僧），墮入邪見的人，現在三惡道中受報的人，都承蒙佛祖和善知識的慈悲心和菩提心的光明照耀，從而一念之間回頭，當下脫離痛苦。脫離痛苦之後，都修正道，永遠滅除三惡道之苦，一同成就佛果。 二愿九界（九法界：地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）的眾生都能得到資助，尚未登上佛的境界，都有見解上的障礙。已經達到最圓滿的境界，才能算是周遍。盡十方世界，現在的聖人和凡人，居住在菩薩乘（菩薩的修行道路）的人，在緣覺（通過觀察因緣而覺悟的人）和聲聞（聽聞佛法而覺悟的人）的地位的人，在天仙籍的人，生在人道中的人，以及滯留在鬼神和修羅道（阿修羅：一種神道生物）的人，墮落在異類旁生道（畜生道）的人，都能圓滿通徹一心，精進修行各種善行，直接趨向寶所（比喻涅槃），不貪戀化城（比喻虛幻的快樂），進入無餘涅槃（完全的涅槃），一時之間得到解脫。走上妙莊嚴的道路，不再涉入輪迴。打開大解脫之門，一同登上覺悟的彼岸。 三愿普遍懺悔罪過。領悟心性的人，習氣尚未消除。有意識的眾生，沒有不造業的。何況從無始以來，一直像虛空一樣無邊無際，所欠的債實在積累了多生，所受的報應難道能逃脫永劫嗎？從現在這一念開始，通達本性是空性的道理，就像用強烈的陽光照耀濃重的霧霾，用清風吹散猛烈的火焰一樣。凡是罪業，沒有不消融的。縱然是冤仇，也都互相解釋。清凈光明，才能處處沒有障礙。道場和佛國，祈願每一步都先人一步。 四愿一同修習福慧。佛是世間的尊者，因為他福慧兩足。道本來就應該完備，怎麼可以偏廢呢？愚癡的報應終究會沉淪，虛妄的華麗難以結果。修行和理解不能相應，事和理怎麼能沒有障礙呢？從現在開始，大家都發大心。在每個剎土（佛經中極小的時間單位）和塵埃中，身心
【English Translation】 English version May the beings in the three evil paths (three realms: hell, hungry ghosts, animals) be freed from suffering. This is what compassion focuses on, focusing on those who suffer. May Bodhi (enlightenment) be used to liberate, liberating the entire Dharma realm (all beings). What is recorded in the current 'Chronicle of the Zongtong' (hypothetical text), from Sakyamuni Buddha (Sakyamuni Buddha), the fourth Buddha of this fortunate kalpa (a period in Buddhist cosmology), to the successive patriarchs of Western Heaven (India) and Eastern Land (China), and all the great virtuous teachers who have opened practice centers and preached on famous mountains. May all beings universally embraced by the compassionate hearts and minds of the Buddhas and virtuous teachers, as well as those in the ten directions of the five turbid worlds (worlds filled with various impurities), who have committed rebellious and evil deeds, slandered the Three Jewels (Three Jewels: Buddha, Dharma, Sangha), and fallen into wrong views, those who are currently receiving retribution in the three evil paths, all receive the light of the compassionate hearts and Bodhi minds of the Buddhas and virtuous teachers, and in a single moment turn back, immediately be freed from suffering. After being freed from suffering, may they all cultivate the right path, forever eliminate the suffering of the three evil paths, and together attain Buddhahood. Secondly, may all beings in the nine realms (nine realms: hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas) be assisted, and those who have not yet reached the state of Buddhahood all have obstacles in their views. Only those who have reached the most perfect state can be considered complete. Throughout the ten directions, may all present saints and ordinary beings, those residing in the Bodhisattva vehicle (the path of a Bodhisattva), those in the positions of Pratyekabuddhas (those who awaken through observing conditions) and Sravakas (those who awaken through hearing the Dharma), those registered as celestial beings, those born in the human realm, and those lingering in the realms of ghosts, gods, and asuras (Asura: a type of divine being), those fallen into the realms of different kinds of animals, all fully understand the one mind, diligently cultivate all kinds of good deeds, directly head towards the treasure land (a metaphor for Nirvana), not be attached to the illusory city (a metaphor for illusory happiness), enter Nirvana without remainder (complete Nirvana), and be liberated at once. May they walk on the path of wonderful adornment, no longer involved in reincarnation. May they open the gate of great liberation and together ascend to the shore of enlightenment. Thirdly, may all universally repent of their sins. Those who have realized the nature of mind have not yet eliminated their habits. Sentient beings have not created any karma. Moreover, since beginningless time, it has been as boundless as space, the debts owed have accumulated for many lifetimes, and can the retribution be escaped for eternity? From this moment on, may they understand the principle that the original nature is emptiness, just as using strong sunlight to illuminate heavy smog, using a gentle breeze to disperse fierce flames. All sins will be dissolved. Even if there are grievances, they will all be resolved. Only with pure light can there be no obstacles everywhere. In the practice center and the Buddha land, may they pray to be one step ahead of others in every step. Fourthly, may all cultivate both merit and wisdom together. The Buddha is the honored one of the world because he is complete in both merit and wisdom. The path should be complete, how can it be one-sided? The retribution of ignorance will eventually sink, and false splendor is difficult to bear fruit. If practice and understanding cannot correspond, how can things and principles be without obstacles? From now on, may everyone develop a great mind. In every kshetra (an extremely small unit of time in Buddhist scriptures) and dust particle, body and mind
奉重。時時處處。正念見前。三身四智以齊彰。六度萬行而普攝。五愿共證菩提。本覺之性。生佛無殊。圓證之時。古今一致。直下一心頓悟。目前萬法圓該。生西方而成自性之彌陀。覲兜率而補吾心之彌勒。居娑婆而見住世之迦文。新新作佛。處處成道。無三世去來之分。無彼此自他之別。帝網光舒。寶燈焰照。六愿護持正法。智光常照。則迷途不昧。正法住世。則邪見不興。龍華正法住世。年數久長者。慈氏曠劫果純。眾生薰脩根熟也。今佛正法。住世僅五百年者。時當減劫。五濁障深也。今當末後又逾五百年斗諍堅固之時。解脫禪定。既如角中之麟。多聞塔廟。亦等星中之月。正法護持。亦甚難事。然般若智光。運照未息。大乘氣象。隱躍猶存。微言未墮。大旨堪尋。即今宗脈之傳持。庶令慧命以接續。所愿持護。以永真機。頭目髓腦。當不靳于愛憐。屏障金湯亦何辭乎捍衛。韋天之杵。摧魔孽以無遺。梵釋之香。燻人天而普利。七愿消融諸見。法性波瀾。誰謂涅槃易曉。識情畛域。方知差別難明。魔子披緇。每每獅蟲自食。明眼落井。往往蛙沸爭鳴。各立籓籬。時分墻塹。儒指佛老為異端。釋藐天人為凡界。道流昧昧。妄指青牛度關。釋氏區區。欲與玄門角勝。甚至一室之內。矛盾互施。太虛之中。涂割交受
。此皆一時之見。偶有差殊。因而多種之門。謬開同異。豈知佛身充滿法界。無非赴感隨緣。心體圓攝十方。總是分光散影。三清乃覺皇示見。老君是迦葉東來。大士利生。由凈土而肇誕羲農。聖人教世。隱儒童而應生孔孟。世人豈能遂信。古佛豈其我欺。即老即釋。即釋即儒。道並行而不悖。法並化以相資。兩掌何嫌於十指。闔戶原屬乎一家。到極歸宗。一切平等。諸方旗鼓。毋閃爍以崩騰。大匠斧斤。貴引繩而正直。貶剝提持。楔出空中之楔。慎弗橛系枯樁。稱揚讚歎。空印鏡里之空。何須泥摹死跡。額手斯時。會心千古。八愿樹立真宗。真宗淡薄無五味鹽醬之可染指沾唇。而希取一餐者望崖退矣。所以面壁老人。折齒受毒。古德云。若欲舉揚宗旨。法堂前草深一丈。今之浩浩。不道無禪。然謂之樹立真宗。則太遠在。從今稽首。仰祝真師。說真法。行真道。毋狥世緣而乘從上。仰山乘愿。不遺風穴以涕零。大慧秉公。直指楊歧之正脈。九鼎單絲。大地含靈命脈所繫。萬年一念。千秋凡聖統緒斯存。九愿 帝道遐昌。 聖皇統馭。
當今天子即如來。盛世昌期。見在太平真樂土。仁風蕩蕩。盡率土以同文。至治巍巍。攝三教而無外。振古之化。未若茲也。居今之時。不其盛歟。無疆有慶。歷劫石而難窮。不
【現代漢語翻譯】 現代漢語譯本： 這些都只是一時的看法，偶爾出現差異，因此開啟了多種門徑，錯誤地分辨相同與不同。哪裡知道佛身充滿整個法界，無非是應赴感應，隨順因緣；心體圓滿包容十方，總是在分散光明和影子。三清是覺皇（佛）示現，老君是迦葉尊者東來。大士（菩薩）利益眾生，從凈土而開始孕育了伏羲和神農。聖人教化世人，隱沒儒童的身份而應生孔子和孟子。世人怎麼能夠輕易相信？古佛難道會欺騙我們嗎？老子就是釋迦牟尼，釋迦牟尼就是儒家，道並行而不互相違背，佛法和儒術互相輔助。兩隻手掌又何必嫌棄十個手指？關閉門戶原本就屬於一家人。到達極致最終歸於一宗，一切都是平等的。各方的旗幟和戰鼓，不要閃爍不定而崩潰潰散。偉大的工匠使用斧頭和曲尺，貴在用墨線來匡正。貶低和提倡，如同用空中之楔來敲出空中之楔，千萬不要用木橛拴住枯木樁。稱揚和讚歎，如同用空印來印證鏡子里的空相，何須泥古不化，模仿死板的痕跡。此時此刻，我額手稱慶，會心於這千古不變的真理。我發第八個願望，樹立真正的宗旨。真正的宗旨淡泊無味，沒有五味鹽醬可以沾染，而那些希望不勞而獲的人，只能望崖而退了。所以面壁老人（達摩祖師），寧願被打掉牙齒也不辯解。古德說：『如果想要舉揚宗旨，法堂前的草都有一丈深了。』現在人聲鼎沸，不能說沒有禪，但要說樹立真正的宗旨，那就太遙遠了。從今以後，我稽首頂禮，仰望祈祝真正的老師，宣說真正的佛法，行持真正的道，不要順從世俗的因緣而違背祖師的教誨。仰山慧寂禪師乘愿再來，不忘記風穴延沼禪師而為之涕零。大慧宗杲禪師秉持公正，直接指明楊歧方會的正脈。九鼎一絲，大地含靈的命脈所繫；萬年一念，千秋凡聖的統緒所存。我發第九個願望，祝願帝道長久昌盛，聖明的君王統治天下。 當今的皇帝就是如來佛，盛世昌盛，現在就是太平的真樂土。仁義之風浩蕩，天下百姓都遵循同樣的文化。至高的治理巍峨，統攝儒釋道三教而無所遺漏。古代的教化，沒有比這更美好的了。生活在今天，不是非常興盛嗎？無疆的福慶，經歷無數劫也難以窮盡。
【English Translation】 English version: These are all temporary views. Occasional differences arise, thus opening multiple paths and mistakenly distinguishing between sameness and difference. How can one know that the Buddha's body fills the entire Dharma Realm, being nothing more than responding to sensations and following conditions? The mind-essence perfectly encompasses the ten directions, always scattering light and shadows. The Three Pure Ones (Sanqing) are manifestations of the Awakened Sovereign (Buddha), and Laozi is Kashyapa's (Mahakasyapa) coming to the East. The Great Beings (Bodhisattvas) benefit sentient beings, beginning with the creation of Fuxi and Shennong from the Pure Land. The sages teach the world, concealing their identities as Confucian youths and being reborn as Confucius and Mencius. How can worldly people easily believe this? Would the ancient Buddhas deceive us? Laozi is Shakyamuni, and Shakyamuni is Confucianism. The Dao (path) runs parallel without contradicting each other, and the Dharma and Confucianism assist each other. Why should two palms dislike ten fingers? Closing the door originally belongs to one family. Reaching the ultimate returns to the source, and everything is equal. The flags and drums of all sides should not flicker and collapse. Great craftsmen use axes and squares, valuing the use of the plumb line to correct. To belittle and promote is like using a wedge in the air to knock out a wedge in the air; be careful not to tie a wooden peg to a dry stump. To praise and extol is like using an empty seal to imprint the emptiness in a mirror; why cling to old ways and imitate dead traces? At this moment, I raise my hands in celebration, understanding this eternal truth. I make the eighth vow to establish the true doctrine. The true doctrine is bland and tasteless, without the flavor of salt and sauce to be tasted, and those who hope to gain without effort can only retreat from the cliff. Therefore, the old man facing the wall (Bodhidharma) would rather have his teeth knocked out than argue. An ancient master said, 'If you want to promote the doctrine, the grass in front of the Dharma hall is already ten feet deep.' Today, there is a lot of noise, and it cannot be said that there is no Chan (Zen), but to say that we are establishing the true doctrine is too far away. From now on, I bow my head and prostrate, looking up and praying to the true teacher to proclaim the true Dharma and practice the true path, not to follow worldly conditions and go against the teachings of the patriarchs. Yangshan Huiji (Master Yangshan Huiji) returned by vow, not forgetting Fengxue Yanzhao (Master Fengxue Yanzhao) and weeping for him. Dahui Zonggao (Master Dahui Zonggao) upheld justice, directly pointing out the true lineage of Yangqi Fanghui (Master Yangqi Fanghui). The single thread of the Nine Cauldrons (Jiuding), is what the lifeblood of the sentient beings on earth depends on; the one thought of ten thousand years, is where the succession of the sages and ordinary people of a thousand autumns exists. I make the ninth vow to wish that the Emperor's way will be long and prosperous, and that the wise ruler will govern the world. The current Emperor is like the Tathagata (Buddha), and this prosperous age is a true and happy land of peace. The wind of benevolence is vast, and all the people of the world follow the same culture. The supreme governance is majestic, encompassing Confucianism, Buddhism, and Taoism without omission. The teachings of ancient times have never been better than this. Living in this time, is it not very prosperous? The boundless blessings and celebrations are difficult to exhaust even after countless kalpas.
朽無為。數塵墨而何限。永為眾生。長延覆幬。十愿法輪常轉。法住法位。世相常住。天地位。萬物育。中和霶霈以周流。為臣忠。為子孝。君父安樂而悅豫。各安其生。各遂其所。世間之法輪常轉也。法無定相。遇緣起宗。三世熾然。說無間歇。微塵毫端小大見量。出世間之法輪以常轉也。凡屬見聞覺知。無不明心見性。風柯月渚。孰倦流傳。水鳥樹林。時資道妙。以茲十愿。盡世未來。見聞隨喜。俱結佛法之緣。贊助修行。具證真常之果。伏惟三寶。咸賜證明。俯及四生。同承攝受。
No. 1600
宗統編年卷之一
震澤祥符寺沙門釋 紀蔭 編纂
參學門人 (秉[白/山]秉岳秉岱秉睿)等 同校錄
常州天寧寺沙門釋 清如 重校
佛紀(上)
佛具十號。(如來。應供。正遍知。明行足。善逝世間解。無上士。調御丈夫。天人師。佛。世尊)佛者覺也。(佛。梵語也。此云覺者)覺具三義。一者自覺。(悟性真常。了惑虛妄)二者覺他。(運無緣慈。度有情界)三者覺行圓滿。(窮源極底。行滿果圓)故名為佛。
釋迦牟尼佛
梵語(中天梵語。同於梵天。故云梵語)釋迦(姓也)牟尼(名也)華言(華夏之語)能仁寂默。又稱釋迦文佛
【現代漢語翻譯】 現代漢語譯本 朽壞和虛無是無為的境界。如果以塵埃和墨水來計數，又怎麼會有窮盡呢？永遠爲了眾生，長久地延續覆蓋和庇護。我願十方諸佛的法輪常轉，佛法安住于其位，世間萬象常住不滅。愿天地各安其位，萬物得以生長發育，中正平和的甘霖普降四方。為臣者忠誠，為子者孝順，君王和父親安樂喜悅。各自安於自己的生活，各自實現自己的願望。世間的法輪永遠運轉不息。佛法沒有固定的形態，遇到因緣就會顯現其宗。過去、現在、未來三世都熾盛不衰，說法沒有間斷。即使是微塵和毫毛的末端，也能顯現出大小的見解和度量。出世間的法輪也永遠運轉不息。凡是屬於見聞覺知的，沒有不明白自心、見到自性的。風中的樹枝和月下的水邊，誰會厭倦流傳佛法呢？水鳥和樹林，時時資助著道的奧妙。憑藉這十大愿，直到世界終結的未來，凡是見聞並隨喜的，都共同結下佛法的因緣。贊助修行，都能夠證得真常的果位。恭請三寶（佛、法、僧）共同賜予證明，也希望恩澤普及四生（胎生、卵生、濕生、化生），共同承受佛法的攝受。
No. 1600
宗統編年卷之一
震澤祥符寺沙門釋 紀蔭 編纂
參學門人 (秉[白/山]秉岳秉岱秉睿)等 同校錄
常州天寧寺沙門釋 清如 重校
佛紀(上)
佛具有十種稱號：（如來、應供、正遍知、明行足、善逝世間解、無上士、調御丈夫、天人師、佛、世尊）。佛，就是覺悟。（佛，是梵語，這裡翻譯為覺者）覺悟具有三種含義：一是自覺（覺悟到自性的真實恒常，了知迷惑的虛妄不實）；二是覺他（運用無緣大慈，度化有情眾生）；三是覺行圓滿（窮盡根源，到達極點，修行圓滿，果報圓滿）。所以稱為佛。
釋迦牟尼佛
梵語（中天竺的梵語，等同於梵天所用的語言，所以稱為梵語）釋迦（姓氏）牟尼（名字），華夏語（漢族的語言）翻譯為能仁寂默。又稱釋迦文佛。
【English Translation】 English version Decay and nothingness are the realm of non-action (Wuwei). If one were to count with dust and ink, how could there be an end? Forever for the sake of all sentient beings, may (the Buddha) extend covering and protection. I vow that the Dharma wheel of the ten directions constantly turns, that the Dharma abides in its place, and that the phenomena of the world remain constant. May heaven and earth each be in their proper place, and all things grow and develop, with impartial and abundant rain flowing everywhere. May ministers be loyal, and sons be filial, and may rulers and fathers be peaceful, joyful, and content. May each be content with their life, and each fulfill their aspirations. May the Dharma wheel of the world turn forever. The Dharma has no fixed form; it arises from conditions and manifests its essence. The past, present, and future three worlds are all blazing and unceasing, and the Dharma is spoken without interruption. Even in the smallest of dust motes and the tip of a hair, great and small views and measures can be seen. May the Dharma wheel of transcendence constantly turn. All that belongs to seeing, hearing, perceiving, and knowing, there is nothing that does not understand the mind and see the nature. Who would tire of spreading the Dharma among the branches in the wind and the waterside under the moon? Water birds and forests constantly assist the mysteries of the Way. With these ten vows, until the end of the world, all who see and hear and rejoice will together form a connection with the Buddha Dharma. Supporting cultivation, all can attain the fruit of true constancy. I respectfully request the Three Jewels (Buddha, Dharma, Sangha) to jointly grant proof, and also hope that grace extends to the Four Births (womb-born, egg-born, moisture-born, transformation-born), and that all jointly receive the Buddha's embrace.
No. 1600
Chronological Compilation of the Zongtong, Volume 1
Compiled by Shramana Shi Jiyin of Xiangfu Temple in Zhenze
Attending Students (Bing [白/山] Bingyue Bingdai Bingrui) et al. Jointly Proofread and Recorded
Re-proofread by Shramana Shi Qingru of Tianning Temple in Changzhou
Chronicles of the Buddha (Part 1)
The Buddha possesses ten titles: (Tathagata (如來), Arhat (應供), Samyaksambuddha (正遍知), Vidyacharanasampanna (明行足), Sugata (善逝), Lokavidu (世間解), Anuttara (無上士), Purusadamyasarathi (調御丈夫), Sasta Devamanusyanam (天人師), Buddha (佛), Bhagavan (世尊)). Buddha means 'awakened'. (Buddha is a Sanskrit word; here it is translated as 'awakened one'.) Awakening has three meanings: first, self-awakening (realizing the true and constant nature of the self, understanding the falseness of delusion); second, awakening others (using unconditioned great compassion to liberate sentient beings); third, perfect awakening and practice (exhausting the source and reaching the ultimate, perfecting practice and fulfilling the fruit). Therefore, it is called Buddha.
Sakyamuni Buddha
Sanskrit (Sanskrit of Central India, equivalent to the language used by Brahma, hence called Sanskrit). Sakya (family name), Muni (given name), translated into Chinese (the language of the Han people) as 'capable of benevolence and silent'. Also known as Sakyamuni Buddha.
。賢劫(劫梵語。具云劫波。華言分別時節。賢劫。見在劫也。以劫中多生賢聖。故名賢劫)第四尊佛也。(人壽從初八萬四千歲。歷百年減一歲。如是減至人壽十歲則止。復過百年則增一歲。如是增至八萬四千歲。此一減一增。為一小劫。如是二十減增。為一中劫。總成。住。壞。空。四中劫。為一大劫。成劫者。世界初成立也。有二十小劫。第一小劫。因過去劫壞空之後。第二禪光音天。空中布金色云。注大洪雨。積風輪上。結為水輪。有大風起。吹水成沫。而成須彌等山。時一切有情。皆集光音天中。其福減者。下生世間。最初有一天子。從光音天沒。來生大梵天中。是為梵王。其壽六十小劫。第二小劫。光音諸天。來生初禪梵世天中。為梵輔天。其壽四十小劫。第三小劫。光音諸天。復有來生梵世天中。為梵眾天。其壽二十小劫。如是漸漸下生。欲界天中。有福盡者。化生為人。飛行自在。無有男女之相。地涌甘泉。味如酥蜜。因試嘗之。遂生味著。失其神光。世間大暗。黑風吹海。漂出日月。置須彌山腹。照四天下。乃有晝夜。彼時眾生。由耽地味。顏色粗悴。復食自然粳稻。殘穢在身。便生二道。成男女根。宿習力故。便生淫慾。夫妻共住。光音諸天。後來生者。遂入胎中。因多貪著。粳米不生。第四小
【現代漢語翻譯】 現代漢語譯本 賢劫（Kalpa，梵語，完整的說法是Kalpa，意為分別時節。賢劫，指現在的劫。因為此劫中多有賢聖出生，所以稱為賢劫）是第四尊佛出現的劫。（人的壽命從最初的八萬四千歲開始，每過一百年減少一歲，這樣減少到人壽十歲為止。之後每過一百年增加一歲，這樣增加到八萬四千歲。這一減一增，為一個『小劫』。這樣二十個減增，為一個『中劫』。總共包括『成』、『住』、『壞』、『空』四個中劫，為一個『大劫』。『成劫』是指世界最初成立的階段，有二十個小劫。第一個小劫，是由於過去劫壞滅空虛之後。第二個小劫，第二禪的光音天（Ābhāsvara）中，空中佈滿金色雲彩，降下大雨，積聚在風輪上，凝結成水輪。有大風吹動水，形成泡沫，成為須彌山（Sumeru）等山。當時一切有情眾生，都聚集在光音天中。福報減少的眾生，下生到世間。最初有一天子，從光音天消失，來到大梵天（Mahābrahmā）中出生，成為梵王（Brahmā），壽命為六十個小劫。第三個小劫，光音天的諸天，來到初禪的梵世天（Brahma-loka）中出生，成為梵輔天（Brahma-pārisadya），壽命為四十個小劫。第四個小劫，光音天的諸天，又來到梵世天中出生，成為梵眾天（Brahma-purohita），壽命為二十個小劫。就這樣漸漸下生，到欲界天（Kāmadhātu）中。有福報耗盡的，化生為人，能夠飛行自在，沒有男女之相。地上涌出甘泉，味道像酥蜜。因為嘗試品嚐，就產生了味道的執著，失去了神光。世間變得黑暗，黑風吹動大海，漂出日月，放置在須彌山腹中，照亮四天下，才有了晝夜。那時眾生，由於貪戀地味，顏色變得粗糙憔悴。又食用自然生長的粳稻，殘渣留在身上，就生出二道，形成男女根。由於宿世的習氣，就產生了淫慾，夫妻共同居住。光音天的諸天，後來出生的，就進入胎中。因為過多貪戀，粳米不再生長。第四個小劫
【English Translation】 English version The Kalpa (Kalpa, Sanskrit, fully Kalpa, meaning distinguishing time periods. Bhadrakalpa, refers to the present kalpa. Because many sages and saints are born in this kalpa, it is called Bhadrakalpa) is the kalpa in which the fourth Buddha appears. (The lifespan of humans starts at 84,000 years, decreasing by one year every hundred years, until it reaches ten years. Then, it increases by one year every hundred years, until it reaches 84,000 years. This one decrease and one increase is called a 'small kalpa'. Twenty such decreases and increases form a 'middle kalpa'. The total includes four middle kalpas: 'formation', 'duration', 'destruction', and 'emptiness', which constitute a 'great kalpa'. 'Formation kalpa' refers to the initial establishment of the world, consisting of twenty small kalpas. The first small kalpa occurs after the destruction and emptiness of the past kalpa. The second small kalpa, in the Ābhāsvara (光音天) heaven of the second Dhyana, golden clouds fill the sky, pouring down heavy rain, accumulating on the wind wheel, and solidifying into a water wheel. A great wind blows the water, forming foam, which becomes mountains like Mount Sumeru (須彌山). At that time, all sentient beings gathered in the Ābhāsvara heaven. Those whose blessings diminished were born into the world. Initially, a Deva (天子) disappeared from the Ābhāsvara heaven and was born in the Mahābrahmā (大梵天) heaven, becoming Brahmā (梵王), with a lifespan of sixty small kalpas. The third small kalpa, the Devas of the Ābhāsvara heaven were born in the Brahma-loka (梵世天) heaven of the first Dhyana, becoming Brahma-pārisadya (梵輔天), with a lifespan of forty small kalpas. The fourth small kalpa, the Devas of the Ābhāsvara heaven were again born in the Brahma-loka heaven, becoming Brahma-purohita (梵眾天), with a lifespan of twenty small kalpas. Gradually, they were born lower, into the Kāmadhātu (欲界天). Those whose blessings were exhausted were born as humans, able to fly freely, without male or female forms. Sweet springs welled up from the ground, tasting like ghee and honey. Because they tried tasting it, they developed attachment to the taste and lost their divine light. The world became dark, and black winds blew the ocean, drifting the sun and moon, placing them in the belly of Mount Sumeru, illuminating the four continents, and thus there was day and night. At that time, beings, due to their attachment to the taste of the earth, became rough and haggard. They also ate naturally growing rice, and the residue remained on their bodies, giving rise to two paths, forming male and female roots. Due to the force of past habits, they developed lust, and husbands and wives lived together. The Devas of the Ābhāsvara heaven, who were born later, entered the womb. Because of excessive attachment, rice no longer grew. The fourth small kalpa
劫。乃至二十小劫。皆悉一減一增。名為成劫。住劫者。世界安住也。有二十小劫。第九小劫。人壽減至五萬歲時。第一尊拘留孫佛出世。減至四萬歲時。拘那含牟尼佛出世。減至二萬歲時。第三尊迦葉佛出世。減至一百歲時。今第四尊釋迦牟尼佛出世。第十小劫。人壽減至八萬歲時。第五尊彌勒佛出世。乃至第十小劫。于增劫中。樓至佛出世。諸佛次第出興。滿足一千尊。已上二十小劫。皆悉一增一減。名為住劫。壞劫者。世界滅壞也。有二十小劫。火災起時。壞至初禪天。始從地獄。終至梵天。有情眾生。經十九增減劫。次第壞盡。唯器世間。空曠而住。乃至一切有情都盡。最後一增減劫。方壞器世間。有七日從海底出。大海盡竭。須彌崩壞。風吹猛焰。燒上梵天。悉成灰燼。乃至三千世界。一時燒盡。名為壞劫。空劫者。世界空虛也。有二十小劫。壞劫之後。自初禪梵世以下。世界空虛。猶如黑穴。無晝夜日月。唯大黑暗。名為空劫。通成住壞空為劫。今見住賢劫釋迦牟尼。第四尊佛也)釋迦譜曰。劫初王曰民主。生子名珍寶。珍寶生好味。好味生靜衰。靜衰生頂生。乃至師子頰。生子名凈飯。(佛之父王)從民主以來。皆剎利種姓。(王種姓也)王閻浮洲(閻浮此云勝金。樹名。洲從樹得名。南贍部洲也)。
【現代漢語翻譯】 現代漢語譯本 『劫』（Kalpa，時間單位）。乃至二十小劫，都悉一減一增，名為成劫（世界形成時期）。住劫（世界存在時期）者，世界安住也。有二十小劫。第九小劫，人壽減至五萬歲時，第一尊拘留孫佛（Krakucchanda Buddha）出世。減至四萬歲時，拘那含牟尼佛（Kanakamuni Buddha）出世。減至二萬歲時，第三尊迦葉佛（Kasyapa Buddha）出世。減至一百歲時，今第四尊釋迦牟尼佛（Sakyamuni Buddha）出世。第十小劫，人壽增至八萬歲時，第五尊彌勒佛（Maitreya Buddha）出世。乃至第十小劫，于增劫中，樓至佛（Rucaka Buddha）出世。諸佛次第出興，滿足一千尊。已上二十小劫，都悉一增一減，名為住劫。壞劫（世界毀滅時期）者，世界滅壞也。有二十小劫。火災起時，壞至初禪天。始從地獄，終至梵天。有情眾生，經十九增減劫，次第壞盡。唯器世間，空曠而住。乃至一切有情都盡，最後一增減劫，方壞器世間。有七日從海底出，大海盡竭，須彌山（Sumeru）崩壞，風吹猛焰，燒上梵天，悉成灰燼。乃至三千世界，一時燒盡，名為壞劫。空劫（世界空無時期）者，世界空虛也。有二十小劫。壞劫之後，自初禪梵世以下，世界空虛，猶如黑穴，無晝夜日月，唯大黑暗，名為空劫。通成住壞空為劫。今見住賢劫釋迦牟尼，第四尊佛也。《釋迦譜》曰：劫初王曰民主，生子名珍寶，珍寶生好味，好味生靜衰，靜衰生頂生，乃至師子頰，生子名凈飯（Suddhodana，佛之父王）。從民主以來，皆剎利種姓（Kshatriya，王種姓也）。王閻浮洲（Jambudvipa，閻浮此云勝金，樹名。洲從樹得名，南贍部洲也）。
【English Translation】 English version 『Kalpa』 (an aeon). Up to twenty small kalpas, all decreasing and increasing one by one, are called the Formation Kalpa (period of world formation). The Abiding Kalpa (period of world existence) is when the world abides. There are twenty small kalpas. In the ninth small kalpa, when human lifespan decreases to 50,000 years, the first Buddha Krakucchanda Buddha appears in the world. When it decreases to 40,000 years, the Buddha Kanakamuni Buddha appears. When it decreases to 20,000 years, the third Buddha Kasyapa Buddha appears. When it decreases to 100 years, the fourth Buddha Sakyamuni Buddha appears. In the tenth small kalpa, when human lifespan increases to 80,000 years, the fifth Buddha Maitreya Buddha appears. Up to the tenth small kalpa, in the increasing kalpa, the Buddha Rucaka Buddha appears. The Buddhas appear in succession, fulfilling one thousand Buddhas. The above twenty small kalpas, all increasing and decreasing one by one, are called the Abiding Kalpa. The Destruction Kalpa (period of world destruction) is when the world is destroyed. There are twenty small kalpas. When fire disasters arise, they destroy up to the first Dhyana heaven. Starting from hell and ending at the Brahma heaven, sentient beings are destroyed in succession over nineteen increasing and decreasing kalpas. Only the material world remains empty. Until all sentient beings are exhausted, the last increasing and decreasing kalpa destroys the material world. Seven suns emerge from the bottom of the sea, the great sea is completely exhausted, Mount Sumeru collapses, and fierce flames blown by the wind burn up to the Brahma heaven, all turning into ashes. Even the three thousand worlds are burned to ashes at once, called the Destruction Kalpa. The Void Kalpa (period of world emptiness) is when the world is empty. There are twenty small kalpas. After the Destruction Kalpa, from the first Dhyana Brahma world downwards, the world is empty, like a black hole, without day, night, sun, or moon, only great darkness, called the Void Kalpa. Combining Formation, Abiding, Destruction, and Void is called a kalpa. Now we see Sakyamuni Buddha in the Abiding Good Kalpa, the fourth Buddha. The 『Sakya Genealogy』 says: The king at the beginning of the kalpa was called Democracy, who had a son named Treasure, Treasure had a son named Good Taste, Good Taste had a son named Quiet Decline, Quiet Decline had a son named Crown-born, up to Lion Cheek, who had a son named Suddhodana (father of the Buddha). From Democracy onwards, all were of the Kshatriya (royal) caste. He ruled Jambudvipa (Jambudvipa means 'gold-winning' in this context, the name of a tree. The continent takes its name from the tree, also known as the Southern Jambudvipa).
祥符紀蔭曰。世典所載。太極生兩儀。兩儀生四象。(太陽。少陽。太陰。少陰)四象變化。而庶類繁。相傳首出御世者。曰盤古氏。又曰渾敦氏。夫曰太極生兩儀。而太極生於無極。又曰盤古生於太荒。莫知其始。渾敦者。未昭晰之謂也。此蓋闕疑。存而不論。非原始要終之論也。厥後三皇。(天開于子為天皇。地辟於醜為地皇。人生於寅為人皇)繼御。兄弟各一萬八千歲。夫一萬八千歲。當減劫。迦葉佛出世之後矣。則所云盤古渾敦者。乃人失神光。日月初分晝夜之時也。此世界中。成就一切。皆屬日月光明。日月未有以前。自應茫昧莫考。增劫時人皆行十善道。佛可不出。劫漸減。則善漸少。惡漸多。故佛出世。慈悲垂化。今釋迦佛。當減劫百年之後。化跡娑婆。(釋迦乃化身佛也。娑婆。華言堪忍。此世界名)故為十方佛所讚歎。有謂三皇一萬八千歲。當作一萬八百歲。以當一元。(自有天地至於窮盡。謂之一元)十二會(一元有十二會。一會有一萬八百年。子會生天。丑會生地。寅會生人。至戊會則閉物而消天。亥會則消天而消地。子會則又生天。而循環無窮)之數。非真有一萬八千歲之理者。此蓋以干支陰陽歲時消長之見。妄自窺測。又烏知人壽最初。皆八萬四千歲乎。八萬四千歲。由於行十善
【現代漢語翻譯】 現代漢語譯本 祥符紀蔭說：世俗典籍記載，太極產生兩儀，兩儀產生四象（太陽、少陽、太陰、少陰），四象變化，各種事物就繁衍起來。相傳最初出現並統治世界的人，叫做盤古氏，又叫做渾敦氏。說到太極產生兩儀，而太極又產生於無極；又說盤古產生於太荒，無法知道他的起始。渾敦，就是未昭晰的意思。這大概是闕疑，存而不論，不是探究事物本源和終結的論述。 其後三皇（天開于子時為天皇，地辟於醜時為地皇，人生於寅時為人皇）相繼統治，兄弟各自統治一萬八千年。一萬八千年，正當減劫，迦葉佛出世之後。那麼所說的盤古渾敦，乃是人失去神光，日月剛開始劃分晝夜的時候。這個世界中，成就一切，都屬於日月光明。日月沒有出現以前，自然應該是茫昧不可考究的。增劫時人們都奉行十善道，佛可以不出現。劫數逐漸減少，那麼善就逐漸減少，惡就逐漸增多，所以佛才出世，慈悲垂化。現在釋迦佛，在減劫百年之後，化跡娑婆（釋迦（Sakyamuni）乃是化身佛，娑婆（Saha）華言為堪忍，是這個世界的名稱），所以被十方佛所讚歎。有人說三皇一萬八千年，應當作一萬八百歲，來對應一元（從有天地到窮盡，叫做一元），十二會（一元有十二會，一會有有一萬八百年，子會生天，丑會生地，寅會生人，到戊會就閉物而消天，亥會就消天而消地，子會又生天，這樣循環無窮）的數目，不是真有一萬八千年的道理。這大概是用干支陰陽歲時消長的見解，妄自窺測。又怎麼知道人壽最初都是八萬四千歲呢？八萬四千歲，是由於奉行十善。
【English Translation】 English version Xiangfu Jiyin said: The world's classics record that the Taiji (Supreme Ultimate) generates Liangyi (Two Forms), and Liangyi generates Sixiang (Four Symbols: Taiyang (Greater Yang), Shaoyang (Lesser Yang), Taiyin (Greater Yin), Shaoyin (Lesser Yin)). The Four Symbols change and transform, and all kinds of things multiply. According to legend, the first person to appear and rule the world was called Pangu, also known as Hundun. Speaking of Taiji generating Liangyi, Taiji is generated from Wuji (Limitless); and Pangu is said to be born in Taihuang (Great Wilderness), and his origin is unknown. Hundun means 'not clear'. This is probably a matter of doubt, which is reserved and not discussed, not a discussion of exploring the origin and end of things. After that, the Three Sovereigns (Tianhuang (Heavenly Sovereign) appeared when heaven opened at the Zi hour, Dihuang (Earthly Sovereign) appeared when earth was created at the Chou hour, and Renhuang (Human Sovereign) appeared when humans were born at the Yin hour) successively ruled, with each brother ruling for 18,000 years. 18,000 years is during the Kalpa of Decrease, after the appearance of Kashyapa Buddha. Then the so-called Pangu Hundun is when people lost their divine light, and the sun and moon just began to divide day and night. In this world, everything that is accomplished belongs to the light of the sun and moon. Before the sun and moon existed, it should naturally be obscure and impossible to investigate. During the Kalpa of Increase, people all practiced the Ten Virtuous Deeds, and the Buddha may not appear. As the Kalpa gradually decreases, good gradually decreases and evil gradually increases, so the Buddha appears in the world, compassionately teaching and transforming. Now Sakyamuni (Sakyamuni: the incarnation of Buddha) Buddha, after a hundred years of the Kalpa of Decrease, manifests traces in Saha (Saha: means 'endurable' in Chinese, the name of this world), so he is praised by the Buddhas of the ten directions. Some say that the 18,000 years of the Three Sovereigns should be taken as 1,800 years to correspond to one Yuan (Yuan: from the beginning of heaven and earth to the end, called one Yuan), twelve Hui (Hui: one Yuan has twelve Hui, one Hui has 18,000 years, the Zi Hui generates heaven, the Chou Hui generates earth, the Yin Hui generates humans, and when it comes to the Wu Hui, it closes things and eliminates heaven, and the Hai Hui eliminates heaven and eliminates earth, and the Zi Hui generates heaven again, and this cycle is endless). It is not true that there is a reason for 18,000 years. This is probably using the views of the waxing and waning of the stems and branches, yin and yang, years and seasons to speculate wildly. And how do they know that the initial lifespan of people was all 84,000 years? 84,000 years is due to practicing the Ten Virtuous Deeds.
道。十善道法。開之有八萬四千門。乃唯心之所感召也。又寧知一念普觀無量劫。無去無來亦無住。佛與一切眾生。目前一念。圓攝無盡乎。不了本心。沉淪諸見。此我佛所以出世也。有謂佛之言多劫者。誕也。世固積月而成歲。積歲而成世。又安知其不積世而成劫耶。茍謂耳目不接。而謂之不然。上古之時。今亦未嘗親視之也。謂之為誕。可乎。
大覺璉曰。妙道之理。聖人嘗寓之於易。至周衰先王之法壞。禮義亡。然後奇言異術。間出而亂俗。逮我釋迦入中土。醇以第一義示人。而始末設為慈悲以化眾生。亦所以趨於時也。自生民以來。淳樸未散。則三皇之教。簡而素。春也。及情竇日鑿。五帝之教詳而文。夏也。時與世異。情隨日遷。故三王之教密而嚴。秋也。昔商周之誥誓。後世學者。故有不能曉。比當時之民。聽之而不違。則俗與今如何也。及其弊而為秦漢也。則無所不至矣。故天下有不忍愿聞者。於是我佛如來。一推之以性命之理。冬也。天有四時。循環以產生萬物。聖人設教。迭相扶持。以化成天下。亦猶是而已矣。
周(古公亶父所居之地。武王因以為有天下之號。其先祖后稷。為堯農師。有功封于邰。別姓姬氏。傳至文王為西伯。仁聖化民。子發立為武王。伐商而有天下。都鎬京)。
【現代漢語翻譯】 現代漢語譯本 道。十善道法，開啟它有八萬四千法門，這都是唯心所感召的。又怎能知道一念可以普遍觀照無量劫，無去無來也無所住，佛與一切眾生，目前這一念，圓滿地包含著無盡呢？不瞭解本心，沉淪於各種見解，這就是我佛出世的原因啊。有人說佛所說的多劫是虛妄的，這是荒謬的。世間本來就是積累月份成為年份，積累年份成為世代，又怎麼知道不是積累世代成為劫呢？如果說因為耳目沒有接觸到，就說它不是這樣，上古的時候，現在也沒有親自看到過，就說它是虛妄的，可以嗎？
大覺璉說：『玄妙的道之理，聖人曾經寄託在《易經》中。到了周朝（約公元前1046年—公元前256年）衰落，先王的法度敗壞，禮義淪喪，然後奇特的言論和異樣的方術，間雜出現而擾亂風俗。等到我釋迦牟尼進入中土，純粹用第一義諦來開示世人，並且從始至終都以慈悲來教化眾生，這也是爲了適應時勢啊。自從有了人類以來，淳樸的風氣還沒有消散，那麼三皇的教化，簡要而質樸，是春天。等到情慾逐漸被開鑿，五帝的教化詳細而有文采，是夏天。時代和社會不同，情感隨著時間而變遷，所以三王的教化周密而嚴厲，是秋天。從前商朝（約公元前1600年—約公元前1046年）和周朝的誥命誓詞，後世的學者，尚且有不能理解的，相比當時的人民，聽了卻不違背，那麼風俗和現在相比怎麼樣呢？等到它衰敗而到了秦漢（公元前221年—公元220年）的時候，那就無所不至了，所以天下有不忍心願意聽到的。於是我佛如來，一概用性命的道理來推演，是冬天。天有四季，循環用來產生萬物，聖人設立教化，輪流互相扶持，用來教化天下，也就像這樣罷了。』
周（古公亶父所居住的地方，周武王因此認為自己有了天下的名號。他的先祖后稷，是堯的農師，有功勞被封在邰，另外姓姬氏。傳到周文王為西伯，仁義聖明教化人民。他的兒子姬發即位為周武王，討伐商朝而擁有天下，都城在鎬京）。
【English Translation】 English version The Dao. The Ten Wholesome Paths of Action. Opening it reveals eighty-four thousand gates, all evoked by the mind alone. Moreover, how can one know that a single thought universally contemplates limitless kalpas, with no going, no coming, and no abiding? The Buddha and all sentient beings, the present moment of thought, completely encompasses the inexhaustible? Not understanding the original mind, sinking into various views, this is why my Buddha appeared in the world. Some say that the Buddha's words about many kalpas are absurd. This is ridiculous. The world is originally accumulated months to become years, accumulated years to become generations, and how do you know that it is not accumulated generations to become kalpas? If you say that because the ears and eyes have not come into contact with it, you say it is not so, in ancient times, now you have not personally seen it, and say it is absurd, can you?
Dajue Lian said: 'The principle of the profound Dao, the sages once entrusted it to the Book of Changes. When the Zhou dynasty (c. 1046 BCE - 256 BCE) declined, the laws of the former kings were ruined, and ritual and righteousness were lost, then strange words and unusual techniques intermittently appeared and disturbed customs. When my Shakyamuni entered the Middle Kingdom, he purely used the First Noble Truth to enlighten people, and from beginning to end used compassion to transform sentient beings, this is also to adapt to the times. Since the beginning of mankind, the simple and honest customs have not yet dissipated, then the teachings of the Three Sovereigns were simple and plain, it is spring. When desires were gradually chiseled out, the teachings of the Five Emperors were detailed and refined, it is summer. Times and societies are different, and emotions change with time, so the teachings of the Three Kings were meticulous and strict, it is autumn. In the past, the proclamations and oaths of the Shang (c. 1600 BCE - c. 1046 BCE) and Zhou dynasties, later generations of scholars, still could not understand, compared to the people at that time, they listened without disobeying, so how are the customs compared to now? When it declined and reached the Qin (221 BCE - 206 BCE) and Han (206 BCE - 220 CE) dynasties, then there was nothing that it did not reach, so there were things that the world could not bear to hear. Therefore, my Buddha Tathagata, generally used the principles of life and destiny to deduce, it is winter. Heaven has four seasons, which cycle to generate all things, the sages set up teachings, taking turns to support each other, to transform the world, it is just like this.'
Zhou (The place where Gugong Danfu lived, King Wu of Zhou therefore believed that he had the title of the world. His ancestor Houji was Yao's agricultural master, and he was rewarded for his merits in Tai, with the separate surname Ji. It was passed down to King Wen of Zhou as the Count of the West, benevolent and sage, teaching the people. His son Ji Fa ascended the throne as King Wu of Zhou, conquered the Shang Dynasty and possessed the world, with the capital in Haojing).
昭王(康王子。名瑕。在位五十一年。按謚法。儀容恭美曰昭)。
周昭王甲寅二十六年。
世尊釋迦牟尼佛降生中天竺凈飯王宮(天竺。又作身篤。宜云印度。印度者。日月之別名也。其土賢聖導物。如日月明照。故名印度。天竺有五。中天竺居五竺之中。東至震旦五萬八千里。夏至之日。日正中時。表晷無影。居一四天下之中。佛從中道。故降生中天竺)。
佛曆劫修行。(修行三大阿僧祇劫)值然燈佛授記。於此劫作佛。于迦葉(此云飲光)佛世。位登補處。上生兜率陀(此云知足)天。名護明大士。及應運時至。即觀五事。(一者觀諸眾生。熟與未熟。二者觀時。至與未至。三者觀諸國土。何處居中。四者觀諸種族。何族貴盛。五者觀過去因緣。誰最真正。堪為父母)廣利天人眾已。(廣如經載)乘六牙白象。發兜率宮。無量諸天。燒香散花。隨從侍衛。滿虛空中。放大光明。普照十方。摩耶(此云大幻)夫人。(凈飯王后)于眠寤之際。見菩薩乘六牙白象。騰虛而來。從右脅入。身見於外。如處琉璃。夫人體安。如服甘露。顧見自身。如日月照。心大歡喜。菩薩于母胎中。處栴檀樓閣。廣博妙嚴。如虛空等。為諸天人。廣作法事。具如普曜經言。當此土周昭王二十六年甲寅。四
【現代漢語翻譯】 現代漢語譯本 周昭王（康王之子，名瑕，在位五十一年，按照謚法，儀容恭美的稱為昭）。 周昭王二十六年甲寅（公元前1027年）。 世尊釋迦牟尼佛降生於中天竺凈飯王宮（天竺，又寫作身篤，應該稱為印度。印度，是日月的美稱。這片土地上的賢聖引導眾生，如同日月的光明照耀，所以稱為印度。天竺有五個部分，中天竺位於五竺的中心，向東到震旦有五萬八千里。夏至這天，太陽正當頭頂時，測日影的標桿沒有影子，位於一個四天下的中心。佛陀處於中道，所以降生在中天竺）。 佛陀經歷無數劫修行（修行了三大阿僧祇劫），遇到燃燈佛授記，預言他將於此劫成佛。在迦葉佛（意為飲光）時期，他的地位已經達到補處菩薩，上升到兜率陀天（意為知足天），名為護明大士。等到應運時機到來，便觀察五件事（一、觀察眾生的根器，成熟與否；二、觀察時機，是否成熟；三、觀察國土，何處居於中心；四、觀察種族，哪個種族尊貴興盛；五、觀察過去因緣，誰最純正，堪為父母），廣泛利益天人和眾生（詳細情況記載在經典中）。 乘坐六牙白象，從兜率宮出發。無數諸天，焚香散花，隨從侍衛，充滿虛空，放出大光明，普照十方。摩耶夫人（凈飯王的王后），在睡眠中，看見菩薩乘坐六牙白象，騰空而來，從右脅進入她的身體，身體顯現在外，如同處於琉璃之中。夫人身體安適，如同服用了甘露。回頭看見自身，如同日月照耀，心中非常歡喜。菩薩在母胎中，處於栴檀樓閣，廣博妙嚴，如同虛空一般，為諸天人，廣泛地舉行法事，詳細情況記載在《普曜經》中。正當此時，是周昭王二十六年甲寅（公元前1027年）四月八日。
【English Translation】 English version King Zhao of Zhou (Son of King Kang, named Xia, reigned for 51 years. According to the posthumous title law, one with a dignified and beautiful appearance is called Zhao). The 26th year of King Zhao of Zhou, Jia-yin year (1027 BC). The World Honored One, Shakyamuni Buddha, was born in the palace of King Suddhodana in Central India (India, also written as Shendu, should be called India. India is another name for the sun and moon. The sages in this land guide sentient beings, like the bright light of the sun and moon, hence the name India. There are five parts of India, with Central India located in the center of the five. It is 58,000 li east to Zhendan. On the summer solstice, when the sun is directly overhead, the sundial casts no shadow, being in the center of a four-continent world. The Buddha is in the middle way, so he was born in Central India). The Buddha cultivated for countless kalpas (cultivating for three great asamkhya kalpas), met Dipankara Buddha who gave him a prophecy, predicting that he would become a Buddha in this kalpa. During the time of Kashyapa Buddha (meaning 'drinking light'), his position had already reached that of a Bodhisattva awaiting Buddhahood, ascending to Tushita Heaven (meaning 'contentment heaven'), named Bodhisattva Protector of Light. When the time for his incarnation arrived, he observed five things (1. Observing the faculties of sentient beings, whether they are mature or not; 2. Observing the timing, whether it is ripe or not; 3. Observing the lands, which one is in the center; 4. Observing the races, which race is noble and prosperous; 5. Observing past karmic connections, who is the purest and most suitable to be his parents), extensively benefiting gods and humans (detailed information is recorded in the scriptures). Riding a six-tusked white elephant, he departed from Tushita Palace. Countless devas burned incense, scattered flowers, followed and attended him, filling the void, emitting great light, illuminating the ten directions. Queen Maya (Queen of King Suddhodana), in her sleep, saw the Bodhisattva riding a six-tusked white elephant, soaring through the air, entering her body from her right side, his body appearing outside, as if in crystal. The Queen felt comfortable, as if she had taken nectar. Looking back at herself, she shone like the sun and moon, and her heart was filled with joy. The Bodhisattva was in a sandalwood pavilion in his mother's womb, vast and wonderfully adorned, like the void, extensively performing Dharma ceremonies for gods and humans, as detailed in the 'Puyao Sutra'. At this time, it was the 26th year of King Zhao of Zhou, Jia-yin year (1027 BC), on the eighth day of the fourth month.
月初八日。自摩耶夫人右脅誕生。(夫人游藍毗尼園。見無憂樹花芳茂。舉手攀之。菩薩從右脅出)生時放大智光明。照十方世界。地涌金蓮花。自然捧雙足。一手指天。一手指地。周行七步。目顧四方。曰天上天下。唯吾獨尊。時兜釋諸天子。見菩薩下生。各各愿為眷屬。聽法供養。多有下生王舍城。及諸國土者。種種瑞應。具如經說。
祥符蔭曰。佛與眾生。同一體性。佛既上下獨尊。眾生亦然。獨則萬物皆備於我。尊則不被物物之所蓋覆。眾生昧此廣大性體。故不能隨處作主。遇緣即宗。受一切蓋覆。而不能蓋覆一切。佛才降生。便揭出獨尊二字。以示性體之量。雪山道成。嘆曰。一切眾生。具有如來智慧德相。圓證此獨尊也。末後靈山會上。一花拈出。全提密付。此獨尊也。獨尊之旨。全體證得。斯佛出世。一期事畢矣。
考定(先賢紀佛生年。互有不同。依法顯傳。推佛生時。則當殷世武乙二十六年甲午。依沙門法上答問。則當週昭王二十四年甲寅。依像正紀。當週平王四十八年戊午。依後周沙門釋道安。用羅什年紀。及石柱銘。則當週桓王五年乙丑。依梁趙伯休。于廬山遇弘度律師。得佛滅后眾生點記推。則當週貞定王二年甲戌。依隋翻經學士費長房歷代三寶記。準教律及經史推。則當週莊
【現代漢語翻譯】 現代漢語譯本： 四月初八日，釋迦牟尼佛從摩耶夫人（Buddha's mother）的右脅誕生（摩耶夫人遊覽藍毗尼園（Lumbini Garden），看到無憂樹（Ashoka tree）花朵芳香繁茂，舉手攀摘，菩薩（Bodhisattva）便從右脅出生）。出生時，釋放出廣大的智慧光明，照亮十方世界。大地上涌出金蓮花，自然地托起佛的雙足。佛一手指天，一手指地，在四方行走七步，目光環顧四方，說道：『天上天下，唯我獨尊。』當時兜率天（Tushita Heaven）的諸位天子，見到菩薩降生，都各自發愿成為眷屬，聽聞佛法，供養佛。許多天子也下生到王舍城（Rajagriha）以及其他各個國土。種種瑞應，都詳細地記載在佛經中。
祥符蔭說：佛與眾生，本為一體。佛既然是天上天下獨一無二的尊者，眾生也同樣如此。所謂『獨』，是指萬物都完備于自身；所謂『尊』，是指不被外物所覆蓋。眾生因為迷惑于這種廣大的本性，所以不能隨時隨地做自己的主人，遇到外緣就依附，受到一切事物的覆蓋，而不能覆蓋一切事物。佛剛一降生，就揭示出『獨尊』二字，以此來顯示本性的廣大。雪山道成感嘆說：『一切眾生，都具有如來的智慧德相。』圓滿地證悟這『獨尊』的境界。後來在靈山會上，拈花一笑，完全地傳達了這秘密的教義，這就是『獨尊』的境界。完全證得『獨尊』的宗旨，佛陀出世的一期大事也就完成了。
考定（先賢們記載佛陀的生年，各有不同。根據法顯（Faxian）的記載推算，佛陀出生于殷朝（Yin Dynasty）武乙（Wu Yi）二十六年（公元前1148年），甲午年。根據沙門法上的回答，佛陀出生于周朝（Zhou Dynasty）昭王（Zhao of Zhou）二十四年（公元前972年），甲寅年。根據像正紀的記載，佛陀出生于周朝平王（Ping of Zhou）四十八年（公元前723年），戊午年。根據後周（Later Zhou Dynasty）沙門釋道安（Shi Dao'an），採用鳩摩羅什（Kumarajiva）的年紀以及石柱銘文的記載，佛陀出生于周朝桓王（Huan of Zhou）五年（公元前715年），乙丑年。根據梁朝（Liang Dynasty）趙伯休（Zhao Boxiu），在廬山（Mount Lu）遇到弘度律師（Hongdu），得到佛滅后眾生點記的推算，佛陀出生于周朝貞定王（Zhending of Zhou）二年（公元前467年），甲戌年。根據隋朝（Sui Dynasty）翻譯佛經的學士費長房（Fei Changfang）的《歷代三寶記》，按照佛教的戒律以及經史的推算，佛陀出生于周朝莊
【English Translation】 English version: On the eighth day of the fourth month, Shakyamuni Buddha was born from the right side of Queen Maya (Buddha's mother) (The Queen was strolling in Lumbini Garden (Lumbini Garden), and seeing the fragrant and lush flowers of the Ashoka tree (Ashoka tree), she raised her hand to pluck them, and the Bodhisattva (Bodhisattva) was born from her right side). At birth, he emitted a great light of wisdom, illuminating the ten directions of the world. Golden lotus flowers sprang up from the earth, naturally supporting the Buddha's feet. One hand pointed to the sky, and the other pointed to the earth. He walked seven steps in all directions, looking around and saying, 'Above the heavens and below the heavens, I alone am the honored one.' At that time, the deities of Tushita Heaven (Tushita Heaven), seeing the Bodhisattva's descent, each vowed to become his retinue, to listen to the Dharma, and to make offerings. Many deities also descended to Rajagriha (Rajagriha) and other lands. Various auspicious signs are described in detail in the scriptures.
Xiangfu Yin said: The Buddha and sentient beings are of the same essence. Since the Buddha is the unique and honored one above and below the heavens, so are sentient beings. 'Alone' means that all things are complete within oneself; 'honored' means not being covered by external things. Sentient beings are deluded about this vast nature, so they cannot be their own masters at all times and in all places. They cling to external conditions and are covered by all things, unable to cover all things. As soon as the Buddha was born, he revealed the words 'alone and honored,' to show the vastness of the nature. Xueshan Daocheng exclaimed: 'All sentient beings possess the wisdom and virtuous appearance of the Tathagata.' Fully realizing this state of 'alone and honored.' Later, at the Vulture Peak assembly, the flower was held up and a smile was given, fully conveying this secret teaching, which is the state of 'alone and honored.' Fully realizing the essence of 'alone and honored,' the great event of the Buddha's appearance in the world is completed.
Historical research (The sages recorded the year of the Buddha's birth differently. According to Faxian's (Faxian) records, the Buddha was born in the 26th year (1148 BC) of Wu Yi (Wu Yi) of the Yin Dynasty (Yin Dynasty), the year of Jiawu. According to the answer of the Shramana Fashang, the Buddha was born in the 24th year (972 BC) of King Zhao of Zhou (Zhao of Zhou) of the Zhou Dynasty (Zhou Dynasty), the year of Jiayin. According to the Xiangzhengji records, the Buddha was born in the 48th year (723 BC) of King Ping of Zhou (Ping of Zhou) of the Zhou Dynasty, the year of Wuwu. According to the Shramana Shi Dao'an (Shi Dao'an) of the Later Zhou Dynasty (Later Zhou Dynasty), using Kumarajiva's (Kumarajiva) age and the inscription on the stone pillar, the Buddha was born in the 5th year (715 BC) of King Huan of Zhou (Huan of Zhou) of the Zhou Dynasty, the year of Yichou. According to Zhao Boxiu (Zhao Boxiu) of the Liang Dynasty (Liang Dynasty), who met the lawyer Hongdu (Hongdu) on Mount Lu (Mount Lu) and obtained the calculation of the records of sentient beings after the Buddha's Nirvana, the Buddha was born in the 2nd year (467 BC) of King Zhending of Zhou (Zhending of Zhou) of the Zhou Dynasty, the year of Jiaxu. According to Fei Changfang (Fei Changfang), a scholar of translating Buddhist scriptures in the Sui Dynasty (Sui Dynasty), in the Records of the Three Jewels of Past Dynasties, according to Buddhist precepts and historical records, the Buddha was born in the Zhuang of Zhou
王九年癸巳。景德傳燈錄。佛祖通載。佛祖綱目。俱作二十六年甲寅。傳法正宗記。作周昭王九年甲寅。按周昭王元年己丑。則甲寅合是二十六年。辯正評法顯傳。乖殊河漢。未可依據。法琳謂像正記罕見依憑。又謂道安與什。造次繆陳。傳述之過。費氏但據莊王時恒星為驗。而云佛生。未知恒星別由他事。今以初祖入定雞足之年。當週孝王五年丙辰徴之。則當從周昭王二十六年甲寅。以昭王甲寅至孝王丙辰。共一百二十三年。而佛滅於穆王五十三年壬申。去孝王五年丙辰。初祖入定時。四十四年。與傳燈通載綱目合。徴而可信。穆王元年庚辰至壬申合五十三年。有作三十六年。並五十二年者皆誤。唐貞觀十三年。敕遣刑部尚書劉德威等問法琳法師。何故佛生。傳述乖紊。無的可依。法琳列陳真妄。定昭王甲寅歲生。穆王壬申歲滅。南山宣律師問天人曰。此土互說佛誕不同。如何定指。天人答曰。皆有所以。弟子夏杰時生天。具見佛之垂化。且佛有三身。法報二身。則非人所能見。唯法身大士見之。唯有化身。普被三千。百億天下。則有百億釋迦。隨人所感。前後不定。俱在大千之中。殷周隨機。感化各別。法報二身。常自湛然。不足疑也)。
別證(周書記。昭王即位二十六年甲寅。四月八日。江河泉池。忽
【現代漢語翻譯】 現代漢語譯本： 王九年癸巳（公元）。《景德傳燈錄》、《佛祖統載》、《佛祖綱目》都記載為周昭王二十六年甲寅（公元）。《傳法正宗記》記載為周昭王九年甲寅（公元）。按照周昭王元年己丑（公元），那麼甲寅（公元）應該是二十六年。辯證評價法顯的記載，差異很大，不可作為依據。法琳說《像正記》很少見，難以依據，又說道安和鳩摩羅什，草率錯誤地陳述，是傳述的過失。費氏只是根據周莊王時的恒星來驗證，就說是佛陀出生，不知道恒星的出現還有其他原因。現在以初祖入定雞足山之年，當作周孝王五年丙辰（公元）來考證，那麼應當遵從周昭王二十六年甲寅（公元）。從昭王甲寅（公元）到孝王丙辰（公元），共一百二十三年。而佛陀涅槃于周穆王五十三年壬申（公元），距離孝王五年丙辰（公元），初祖入定時，四十四年。與《景德傳燈錄》、《佛祖統載》、《佛祖綱目》相合，考證后可以相信。穆王元年庚辰（公元）到壬申（公元）共五十三年。有記載為三十六年，以及五十二年的，都是錯誤的。唐貞觀十三年（公元），敕令派遣刑部尚書劉德威等人詢問法琳法師，為什麼佛陀出生的年份，傳述混亂，沒有可以依據的。法琳列出真實和虛妄的說法，確定昭王甲寅年（公元）出生，穆王壬申年（公元）涅槃。南山宣律師問天人說：『此土互相傳說佛誕的年份不同，如何確定？』天人回答說：『都有原因。弟子在夏杰時出生在天上，親眼見到佛陀的垂化。而且佛陀有三身：法身、報身，不是人所能見到的。只有法身大士才能見到。只有化身，普遍覆蓋三千大千世界，百億天下，就有百億釋迦，隨著人的感應而不同，前後不定，都在大千世界之中。在殷商和周朝，隨著不同的機緣，感化也各不相同。法身和報身，常常是清凈湛然的，不必懷疑。』
別證：《周書異記》記載，昭王即位二十六年甲寅（公元），四月八日，江河泉池，忽然氾濫。
【English Translation】 English version: In the ninth year, Gui Si (of an unspecified king). The Jingde Records of the Transmission of the Lamp, Comprehensive Records of Buddhas and Patriarchs, and Outlines of Buddhas and Patriarchs all record it as the 26th year, Jia Yin (of King Zhao of Zhou) (BCE). The Records of the Orthodox Transmission of the Dharma records it as the 9th year, Jia Yin (of King Zhao of Zhou) (BCE). According to the first year, Ji Chou (of King Zhao of Zhou) (BCE), then Jia Yin (BCE) should be the 26th year. The dialectical evaluation of Faxian's records has great discrepancies and cannot be used as a basis. Fa Lin said that the Records of the Image and the Correct are rarely seen and difficult to rely on, and also said that Dao An and Kumarajiva carelessly and erroneously stated, which was a mistake in transmission. Fei only used the fixed stars during the time of King Zhuang of Zhou as verification and said that the Buddha was born, not knowing that the appearance of fixed stars had other reasons. Now, taking the year when the First Patriarch entered samadhi at Chicken Foot Mountain as the fifth year, Bing Chen (of King Xiao of Zhou) (BCE), then it should follow the 26th year, Jia Yin (of King Zhao of Zhou) (BCE). From Zhao's Jia Yin (BCE) to Xiao's Bing Chen (BCE), there are a total of 123 years. And the Buddha entered Nirvana in the 53rd year, Ren Shen (of King Mu of Zhou) (BCE), which is 44 years away from the fifth year, Bing Chen (of King Xiao of Zhou) (BCE), when the First Patriarch entered samadhi. It is consistent with the Records of the Transmission of the Lamp, Comprehensive Records of Buddhas and Patriarchs, and Outlines of Buddhas and Patriarchs, and can be believed after verification. From the first year, Geng Chen (of King Mu) (BCE) to Ren Shen (BCE), there are a total of 53 years. Some records of 36 years and 52 years are all wrong. In the 13th year of Zhenguan (of the Tang Dynasty) (CE), an imperial decree was issued to send Liu Dewei, the Minister of the Ministry of Justice, and others to ask Dharma Master Fa Lin why the year of the Buddha's birth was transmitted in a chaotic manner and there was nothing to rely on. Fa Lin listed the true and false statements and determined that he was born in the year Jia Yin (of King Zhao) (BCE) and entered Nirvana in the year Ren Shen (of King Mu) (BCE). Lawyer Xuan of Nanshan asked the heavenly being: 'This land mutually says that the years of the Buddha's birth are different, how can we determine it?' The heavenly being replied: 'There are reasons for everything. Disciples were born in heaven during the Xia Jie period and personally saw the Buddha's manifestation. Moreover, the Buddha has three bodies: the Dharmakaya (法身), Sambhogakaya (報身), which cannot be seen by humans. Only the Bodhisattvas of the Dharmakaya can see it. Only the Nirmanakaya (化身) universally covers the three thousand great chiliocosms, and in hundreds of millions of worlds, there are hundreds of millions of Shakyamunis, which vary according to people's feelings, and are uncertain in time, all within the great chiliocosm. In the Yin and Zhou dynasties, according to different opportunities, the transformations were also different. The Dharmakaya and Sambhogakaya are always pure and serene, so there is no need to doubt them.'
Separate evidence: The Zhou Shu Yi Ji records that in the 26th year, Jia Yin (of King Zhao) (BCE), on the eighth day of the fourth month, the rivers, springs, and pools suddenly overflowed.
然泛漲。井水溢出。山川震動。有五色光。入貫太微。亙于西方。盡作青紅色。太史蘇由佔之曰。有大聖人。生於西方。一千年外。聲教及此。照王即敕鐫石記之。埋于南郊天祠前)。
祥符蔭曰。佛具三身。清凈法身。猶若太虛。體無來去。圓滿報身。如望夜月。遍界澄輝。千百億化身。猶水中月。應物見形。其生也。為度有情。出生死海。其滅也。一期化畢。示有涅槃。非同幻質之留礙。豈合世相以拘墟。念證真常者。佛無一時而不生。生實無生。心融空有者。佛無一時而不滅。滅豈斷滅。于諸說之不一。見感應之無方。合先後之攸同。定古今之一致。以西天諸祖年數。及達摩來梁之年合推。當從周昭王二十六年甲寅。四月初八日。佛降生為是(周正建子)。
天龍浴太子身。
佛既生已。時四天王。即以天繒。接太子身。置寶幾上。釋提桓因。(忉利天主)手執寶蓋。大梵天王。手執白拂。侍立左右。難陀龍王等。于虛空中。雨清凈水。一溫一涼灌太子身。身黃金色。三十二相。(一。足安平。二足下千輻輪。三。手指纖長。四。手足柔軟。五。手足縵網。六。足跟滿足。七。足趺高好。八。腨如鹿王。九。手過膝。十。馬陰藏。十一。身縱廣。十二。毛孔生青色。十三。身毛上靡。十四。
【現代漢語翻譯】 現代漢語譯本： 然後（洪水）氾濫上漲，井水溢出，山川震動，出現五色光芒，貫穿太微星官，橫亙于西方，全部呈現青紅色。太史蘇由占卜后說：『有大聖人，生於西方，一千年后，他的聲教將傳到這裡。』照王於是下令把這件事鐫刻在石頭上，埋在南郊天祠前。
祥符（宋真宗年號，1008-1016年）的論述說：佛具有三身：清凈法身，就像太虛一樣，本體沒有來去；圓滿報身，就像仰望夜空的月亮，光明澄澈地照耀整個世界；千百億化身，就像水中的月亮，應事物而顯現形象。他的出生，是爲了度化有情眾生，脫離生死苦海；他的滅度，是一期教化完畢，示現涅槃。這不同於幻化的物質會留下阻礙，豈能與世俗的表象相提並論。如果從證悟真常的角度來看，佛沒有一時不誕生；誕生實際上是沒有生。如果從心與空性融合的角度來看，佛沒有一時不滅度；滅度豈是斷滅。在各種說法不一致的情況下，看到感應的無處不在；綜合先後不同的說法，確定古今的一致性。根據西天諸祖的年數，以及達摩來梁（南梁）的年份綜合推算，應當是從周昭王二十六年甲寅（公元前1027年）四月初八日，佛降生才是正確的（周朝曆法以建子為歲首）。
天龍沐浴太子之身。
佛陀誕生后，當時四大天王，立即用天上的絲綢，接住太子之身，放置在寶座上。釋提桓因（忉利天主）手持寶蓋，大梵天王手持白拂，侍立在左右。難陀龍王等，在虛空中，降下清凈的水，一溫一涼地灌沐太子之身。太子身呈黃金色，具有三十二相：（一、足底平滿；二、足下有千輻輪相；三、手指纖長；四、手足柔軟；五、手足有縵網相；六、足跟圓滿；七、足背高起美好；八、小腿像鹿王一樣；九、手臂過膝；十、馬陰藏相；十一、身形端正；十二、毛孔生出青色毫毛；十三、身上的毛向上生長；十四、……）
【English Translation】 English version: Then the floods rose, the well water overflowed, the mountains and rivers shook, and there were five-colored lights that penetrated the Taiwei constellation and stretched to the west, all turning blue-red. The Grand Historian Su You divined and said, 'A great sage will be born in the West, and after a thousand years, his teachings will reach here.' King Zhao then ordered this to be engraved on a stone and buried in front of the Heavenly Shrine in the southern suburbs.
The commentary of the Xiangfu era (reign title of Emperor Zhenzong of Song Dynasty, 1008-1016 AD) says: The Buddha has three bodies: the pure Dharma body, like the great void, whose essence has no coming or going; the perfect Reward body, like gazing at the moon in the night sky, its clear light shining throughout the world; the billions of transformation bodies, like the moon in the water, manifesting forms according to things. His birth is to deliver sentient beings from the sea of birth and death; his extinction is the completion of a period of teaching, demonstrating Nirvana. This is not like illusory matter that leaves obstacles, how can it be compared to worldly appearances? From the perspective of realizing true constancy, the Buddha is born at every moment; birth is actually no-birth. From the perspective of the mind merging with emptiness, the Buddha is extinguished at every moment; extinction is not annihilation. In the face of various inconsistent statements, see the omnipresence of response; synthesize the different statements of before and after, and determine the consistency of ancient and modern times. According to the years of the Western Heaven patriarchs and the year of Bodhidharma's arrival in Liang (Southern Liang Dynasty), it should be that the Buddha was born on the eighth day of the fourth month of the Jia Yin year, the twenty-sixth year of King Zhao of Zhou (1027 BC), which is correct (the Zhou calendar starts with Jianzi).
The dragons bathe the body of the prince.
After the Buddha was born, the Four Heavenly Kings immediately received the body of the prince with heavenly silk and placed it on a precious seat. Śakro devānām indra (Lord of Trayastrimsa Heaven) held a jeweled canopy, and Mahābrahmā held a white whisk, standing on the left and right. Nanda Dragon King and others rained pure water from the void, bathing the prince's body with water that was both warm and cool. The prince's body was golden in color and possessed the thirty-two marks: (1. Flat feet; 2. Thousand-spoked wheel marks on the soles of the feet; 3. Slender fingers; 4. Soft hands and feet; 5. Webbed hands and feet; 6. Full heels; 7. High and beautiful insteps; 8. Calves like a deer king; 9. Arms reaching past the knees; 10. Retracted genitals; 11. Upright posture; 12. Blue hairs growing from the pores; 13. Hairs growing upwards; 14. ...)
身金色。十五。身光面各一丈。十六。面板細滑。十七。七處平滿。十八。兩腋滿。十九。身如師子。二十。身端直。二十一。身圓滿。二十二。四十齒。二十三。齒白齊密。二十四。四牙白凈。二十五。頰車如師子。二十六。咽中津液得上味。二十七。廣長舌。二十八。梵音深遠。二十九。眼色如金精。三十。眼睫如牛王。三十一。眉間白毫。三十二。頂上肉髻)放大光明。普照三千大千世界。(一日月照一四天下。為一世界。一千日月。照千四天下。為一小千世界。一千千日月。照一千千四天下。為一中千世界。一千中千世界。為一大千世界。曰三千大千世界者。語互也。三千大千世界。為一化佛國土)天龍八部。(天列三界。欲界天。色界天。無色界天。龍有四生。卵生。胎生。濕生。化生。夜義勇健神。有三種。地行夜義。在空夜義。天夜義。乾闥婆。天樂神。阿修羅。此云非天。似天而非天也。四趣所攝。迦樓羅。金翅鳥。緊那羅。天伎神。摩睺羅伽。大蟒神。八部皆翊衛侍從於佛)于虛空中。伎樂讚歎。不可稱數。
發明(佛之出世。為度眾生。故放光明。感觸有情)。
凈飯王將太子往詣天寺天像起立禮太子足。
宮侍往白凈飯王。生太子種種瑞相。王即嚴儀仗入藍毗尼園。見太子
身。相好殊異。歡喜踴躍。前抱太子。置於七寶象輦之上。與諸臣從。隨侍入城。經梵天寺。時王未識三寶。奉事梵天。即將太子往詣天寺。梵天形像。皆從座起。禮太子足。而語王言。大王當知。今此太子。天人中尊。虛空天神。皆悉敬禮。云何而令來此禮我。王及臣從皆驚異 發明(佛出三界。一切中尊。一切天人。皆蒙度脫。梵天位在初禪。未離生死。以天視佛。譬郡邑長之視天子。且天眾多因佛力。而得脫障生天。亦猶郡邑之尊。有不承王命者乎。世人不達大道。佛天無別。是鄉里之氓。只知郡邑之尊。而罔識九五之貴。其分然也)。
名太子為薩婆悉達(華言頓吉)。
王還宮已。集臣眾議。定太子名。諸婆羅門。(此云凈行道學)即共論議。而白王言。太子生時。所有諸瑞。莫非吉祥。當名太子為薩婆悉達。
阿私陀(此云無比)仙瞻敬太子相好決定當成佛。
凈飯王普敕群臣。令訪多聞有智者。占相太子。時有仙人阿私陀。以神通力。騰空而來。見王曰。知生太子。見種種瑞相。愿得瞻見。王即抱太子出。欲令禮仙人。阿私陀仙急止王曰。此是三界天人中尊。云何而令禮於我耶。仙人即起。合掌禮太子足。具見三十二種相好已。忽然悲泣。不能自勝。王大怪之。仙人欷歔答言
【現代漢語翻譯】 現代漢語譯本： 身。相貌莊嚴殊勝。歡喜踴躍。上前抱起太子，將他安放在七寶裝飾的象輦之上，與各位大臣隨從一起，護送太子入城。經過梵天寺時，國王當時還不認識佛法僧三寶，信奉供養梵天。便想把太子帶到天寺去。梵天的形像，都從座位上站起來，禮拜太子的腳，並且對國王說：『大王您應當知道，如今這位太子，是天人中最尊貴的。虛空中的天神，都全部恭敬禮拜他，怎麼能讓他來這裡禮拜我呢？』國王和隨從大臣都感到非常驚異。（發明：佛陀超出三界，是一切眾生中最尊貴的，一切天人都蒙受佛陀的救度。梵天所處的地位在初禪天，還沒有脫離生死輪迴。以天來看佛，就像郡邑長官看天子一樣。而且天上的眾多神靈，因為佛陀的力量，才得以脫離業障而生天，也就像郡邑的尊者，難道會有不聽從國王命令的嗎？世人不明白大道，認為佛和天沒有區別，這是鄉野之民，只知道郡邑長官的尊貴，而不認識九五之尊的皇帝。其中的區別就是這樣啊）。
給太子起名為薩婆悉達（Sarvasiddha）（華言頓吉，意為一切成就）。
國王回到王宮后，召集大臣們商議，確定太子的名字。各位婆羅門（Brahmin）（此云凈行道學）共同商議，然後稟告國王說：『太子出生時，所有出現的各種祥瑞，沒有哪一樣不是吉祥的。應當給太子起名為薩婆悉達（Sarvasiddha）。』
阿私陀（Asita）（此云無比）仙人瞻仰太子莊嚴的相貌，斷定太子將來必定成佛。
凈飯王（Śuddhodana）普遍命令各位大臣，去尋訪博學多聞有智慧的人，來為太子占卜看相。當時有一位仙人名叫阿私陀（Asita），用神通力量，騰空而來，見到國王說：『我知道您生了太子，看到了種種瑞相，希望能夠瞻仰一下太子。』國王立即抱出太子，想要讓他禮拜仙人。阿私陀（Asita）仙人急忙阻止國王說：『這位是三界天人中最尊貴的，怎麼能讓他禮拜我呢？』仙人立即起身，合掌禮拜太子的腳，詳細地觀察了太子三十二種殊勝的相貌后，忽然悲傷哭泣，不能自已。國王非常奇怪。仙人抽泣著回答說：
【English Translation】 English version: His body possessed extraordinary and auspicious marks. Filled with joy, they stepped forward to embrace the prince and placed him upon a seven-jeweled elephant carriage. Accompanied by ministers and attendants, they escorted the prince into the city. Passing by the Temple of Brahma, the king, who was not yet acquainted with the Three Jewels (Buddha, Dharma, Sangha), revered and served Brahma. He intended to bring the prince to the temple. The images of Brahma all rose from their seats to pay homage to the prince's feet, and said to the king, 'Great King, you should know that this prince is the most honored among gods and humans. All the gods in the sky respectfully bow to him. How can you have him come here to worship me?' The king and his ministers were all astonished. (Explanation: The Buddha transcends the three realms and is the most honored among all beings. All gods and humans are liberated by the Buddha. Brahma's position is in the first dhyana heaven, not yet free from birth and death. To view the Buddha as a god is like a magistrate viewing the emperor. Moreover, many gods in the heavens are able to escape obstacles and be born in the heavens because of the Buddha's power, just as the honored ones in the districts would not dare disobey the emperor's commands. People in the world do not understand the great path, and see no difference between the Buddha and the gods. They are like villagers who only know the honor of the magistrate and do not recognize the nobility of the emperor. That is the distinction.)
The prince was named Sarvasiddha (meaning 'complete success').
After the king returned to the palace, he gathered his ministers to discuss and decide on the prince's name. The Brahmins (those who practice pure conduct and study) deliberated together and reported to the king, 'All the auspicious signs that appeared at the prince's birth are extremely auspicious. The prince should be named Sarvasiddha.'
The seer Asita (meaning 'incomparable') revered the prince's auspicious marks and determined that he would definitely become a Buddha.
King Śuddhodana universally ordered his ministers to seek out learned and wise individuals to examine the prince's features. At that time, a seer named Asita, using his supernatural powers, came flying through the air. Upon seeing the king, he said, 'I know that a prince has been born to you, and I have seen various auspicious signs. I wish to behold him.' The king immediately brought out the prince, intending for him to pay respects to the seer. The seer Asita hastily stopped the king, saying, 'This one is the most honored among gods and humans in the three realms. How can you have him pay respects to me?' The seer immediately rose, folded his palms, and paid homage to the prince's feet. After thoroughly observing the thirty-two auspicious marks, he suddenly wept with sorrow, unable to control himself. The king was greatly surprised. The seer sobbed and replied,
。太子相好具足。若在家者。年一十九。為轉輪王。若出家者。成等正覺。廣度天人。然太子諸相明顯。必當學道。成無上尊。以法利生。廣度天人。為世間眼。但恨我今年壽將盡。生無想天。不睹佛興。不聞經法。故自悲耳。(無想天精研舍定。心身灰凝。屬四禪)。
摩耶夫人命終生忉利天(太子姨母摩訶波提。乳養太子。如母無異)。
太子生滿七日。母摩耶夫人命終。以生太子功德。上生忉利天 發明(太子在兜率天時。自知福德威重。無有女人。堪受禮者。因觀察摩耶夫人壽命將終。余有十月七日之期。故托之生。是善權方便。諸佛無異)。
乙卯二十七年。
太子年二歲處王宮。
丙辰二十八年。
太子年三歲處王宮。
凈飯王為辦童子玩好之具。無不珍備。時舉國人民。皆行仁惠。五穀豐熟。風雨以時。皆是太子福德所致。
丁巳二十九年。
太子年四歲處王宮。
戊午三十年。
太子年五歲處王宮。
凈飯王敕車匿等五百青衣。給侍太子。
己未三十一年。
太子年六歲處王宮。
庚申三十二年。
太子年七歲就學具無師智。
凡諸典籍技藝。天文地理。皆悉自然知之。不由師授 發明
【現代漢語翻譯】 現代漢語譯本： 太子相貌美好，具足各種殊勝之相。如果在家，十九歲時將成為轉輪王（統治世界的理想君王）；如果出家，將證得無上正等正覺（徹底覺悟），廣度天人和世人。然而太子諸種瑞相明顯，必定會學習佛道，成就無上尊位，以佛法利益眾生，廣度天人和世人，成為世間的明眼。只恨我今年壽命將盡，將要往生無想天（一種禪定境界，心身寂滅，屬於四禪），不能親眼見到佛陀出世，不能聽聞佛法，因此感到悲傷。（無想天：精研舍定，心身灰凝，屬四禪）。 摩耶夫人命終后往生忉利天（三十三天）（太子的姨母摩訶波提（Mahāprajāpatī），以乳汁哺育太子，如同親生母親一樣）。 太子出生滿七日，母親摩耶夫人命終，因為生下太子的功德，往生到忉利天（三十三天）——發明（太子在兜率天（Tuṣita）時，自知福德威重，沒有女人堪當其禮，因此觀察到摩耶夫人壽命將終，還有十月七日的壽命，所以選擇投胎於她。這是善巧方便，諸佛都是如此）。 乙卯二十七年（不確定，需要根據上下文確定具體王朝和年份）。 太子兩歲時在王宮中。 丙辰二十八年（不確定，需要根據上下文確定具體王朝和年份）。 太子三歲時在王宮中。 凈飯王（Śuddhodana）為太子準備各種玩具和美好的事物，無不珍貴完備。當時舉國人民都行仁義慈惠之事，五穀豐收，風調雨順，這都是太子福德所致。 丁巳二十九年（不確定，需要根據上下文確定具體王朝和年份）。 太子四歲時在王宮中。 戊午三十年（不確定，需要根據上下文確定具體王朝和年份）。 太子五歲時在王宮中。 凈飯王（Śuddhodana）敕令車匿（Channa）等五百名青衣侍奉太子。 己未三十一年（不確定，需要根據上下文確定具體王朝和年份）。 太子六歲時在王宮中。 庚申三十二年（不確定，需要根據上下文確定具體王朝和年份）。 太子七歲時入學，具備了無師自通的智慧。 凡是各種典籍、技藝、天文、地理，都自然通曉，不是由老師傳授——發明
【English Translation】 English version: The prince is beautiful in appearance, possessing all auspicious marks. If he remains at home, at the age of nineteen, he will become a Chakravartin king (an ideal ruler of the world). If he leaves home, he will attain Anuttara-samyak-sambodhi (perfect enlightenment), extensively liberating gods and humans. However, the prince's signs are evident; he will surely study the Dharma, achieve the supreme position, benefit beings with the Dharma, extensively liberate gods and humans, and become the eye of the world. I only regret that my life is coming to an end this year, and I will be reborn in the Asamjñika Heaven (a realm of meditative absorption, where mind and body are extinguished, belonging to the fourth Dhyana), unable to witness the Buddha's emergence, unable to hear the scriptures. Therefore, I am saddened. (Asamjñika Heaven: deeply absorbed in the cessation of perception, mind and body are solidified, belonging to the fourth Dhyana). Queen Maya, after her death, was reborn in Trayastrimsa Heaven (Heaven of the Thirty-three Gods) (The prince's aunt, Mahāprajāpatī, nursed the prince with her milk, like a mother without difference). The prince was born for seven days, and his mother, Queen Maya, passed away. Due to the merit of giving birth to the prince, she was reborn in Trayastrimsa Heaven (Heaven of the Thirty-three Gods) - Explanation (When the prince was in Tushita Heaven (Tuṣita), he knew that his merit and power were great, and there was no woman worthy of receiving his respect. Therefore, he observed that Queen Maya's life was coming to an end, with only ten months and seven days remaining, so he chose to be born to her. This is skillful means, and all Buddhas are the same). The 27th year of Yi-Mao (year designation in the sexagenary cycle) (Uncertain, the specific dynasty and year need to be determined based on the context). The prince was two years old and resided in the royal palace. The 28th year of Bing-Chen (year designation in the sexagenary cycle) (Uncertain, the specific dynasty and year need to be determined based on the context). The prince was three years old and resided in the royal palace. King Śuddhodana prepared all kinds of toys and beautiful things for the prince, all of which were precious and complete. At that time, the people of the entire country practiced benevolence and kindness, the five grains were abundant, and the wind and rain were timely, all due to the prince's merit. The 29th year of Ding-Si (year designation in the sexagenary cycle) (Uncertain, the specific dynasty and year need to be determined based on the context). The prince was four years old and resided in the royal palace. The 30th year of Wu-Wu (year designation in the sexagenary cycle) (Uncertain, the specific dynasty and year need to be determined based on the context). The prince was five years old and resided in the royal palace. King Śuddhodana ordered Channa and five hundred blue-robed attendants to serve the prince. The 31st year of Ji-Wei (year designation in the sexagenary cycle) (Uncertain, the specific dynasty and year need to be determined based on the context). The prince was six years old and resided in the royal palace. The 32nd year of Geng-Shen (year designation in the sexagenary cycle) (Uncertain, the specific dynasty and year need to be determined based on the context). The prince entered school at the age of seven and possessed wisdom without a teacher. All kinds of classics, skills, astronomy, and geography were naturally understood, not taught by a teacher - Explanation
(五地菩薩。一切世間有學。皆悉修習。無不明達。況佛已滿圓覺。成無上智耶)。
辛酉三十三年。
太子年八歲處王宮。
壬戌三十四年。
太子年九歲處王宮。
癸亥三十五年。
太子年十歲處王宮校試。
與從弟提婆達多(此雲天授)難陀(此云歡喜)等。試力校射一切無與等者。莫不歎服恭敬。
凈飯王集會群臣灌太子頂立為太子。
甲子三十六年。
太子年十一歲處王宮。
乙丑三十七年。
太子年十二歲處王宮。
丙寅三十八年。
太子年十三歲處王宮。
丁卯三十九年。
太子年十四歲處王宮出遊觀化。
太子啟王出遊觀化。到諸城門。有所見。感嘆而回。
戊辰四十年。
太子年十五歲處王宮。
己巳四十一年。
太子年十六歲處王宮。
庚午四十二年。
太子年十七歲處王宮納妃。
凈飯王為太子擇妃。有女名耶輸陀羅。(此雲華色)顏容端正。智慧才德。超過一切。王為納之。更增伎樂。晝夜娛侍太子。太子納妃。不相接近。王深疑。恐不能男。
辛未四十三年。
太子年十八歲處王宮復納妃。
凈飯王以太子不
【現代漢語翻譯】 現代漢語譯本 （五地菩薩，一切世間還在學習的人，都完全修習這些道理，沒有不明白通達的。更何況佛已經圓滿覺悟，成就無上智慧呢？）
辛酉三十三年（時間待補充）。
太子八歲時住在王宮。
壬戌三十四年（時間待補充）。
太子九歲時住在王宮。
癸亥三十五年（時間待補充）。
太子十歲時在王宮校場比試。
與堂弟提婆達多（Devadatta，意為天授）、難陀（Nanda，意為歡喜）等人比試力量和射箭，沒有人能與他相比，沒有不讚嘆佩服恭敬的。
凈飯王（Śuddhodana）和群臣為太子舉行灌頂儀式，立他為太子。
甲子三十六年（時間待補充）。
太子十一歲時住在王宮。
乙丑三十七年（時間待補充）。
太子十二歲時住在王宮。
丙寅三十八年（時間待補充）。
太子十三歲時住在王宮。
丁卯三十九年（時間待補充）。
太子十四歲時住在王宮，出遊觀察世間變化。
太子請求國王允許他出遊觀察世間變化，到達各個城門，有所見聞，心生感嘆而返回。
戊辰四十年（時間待補充）。
太子十五歲時住在王宮。
己巳四十一年（時間待補充）。
太子十六歲時住在王宮。
庚午四十二年（時間待補充）。
太子十七歲時住在王宮，迎娶妃子。
凈飯王（Śuddhodana）為太子選擇妃子，有一位名叫耶輸陀羅（Yaśodharā，意為華色）的女子，容貌端莊美麗，智慧才德超過所有人。國王為太子迎娶了她，增加了歌舞伎樂，日夜服侍太子。太子迎娶妃子后，並不親近她，國王深感疑惑，擔心太子沒有生育能力。
辛未四十三年（時間待補充）。
太子十八歲時住在王宮，再次迎娶妃子。
凈飯王（Śuddhodana）因為太子不...
【English Translation】 English version (The Bodhisattvas of the Fifth Ground and all learners in the world diligently cultivate these principles, understanding them completely. How much more so the Buddha, who has already attained perfect enlightenment and unsurpassed wisdom?)
Xin You, year 33 (time to be supplemented).
The prince was eight years old and resided in the royal palace.
Ren Xu, year 34 (time to be supplemented).
The prince was nine years old and resided in the royal palace.
Gui Hai, year 35 (time to be supplemented).
The prince was ten years old and participated in a martial examination at the royal palace.
He competed in strength and archery with his cousins Devadatta (meaning 'Heaven-sent') and Nanda (meaning 'Joy'), and none could equal him. All were filled with admiration, respect, and reverence.
King Śuddhodana and his ministers performed the head-anointing ceremony for the prince, establishing him as the crown prince.
Jia Zi, year 36 (time to be supplemented).
The prince was eleven years old and resided in the royal palace.
Yi Chou, year 37 (time to be supplemented).
The prince was twelve years old and resided in the royal palace.
Bing Yin, year 38 (time to be supplemented).
The prince was thirteen years old and resided in the royal palace.
Ding Mao, year 39 (time to be supplemented).
The prince was fourteen years old and resided in the royal palace, going out to observe the transformations of the world.
The prince requested the king's permission to go out and observe the transformations of the world. He went to the various city gates, saw things, and returned with sighs of contemplation.
Wu Chen, year 40 (time to be supplemented).
The prince was fifteen years old and resided in the royal palace.
Ji Si, year 41 (time to be supplemented).
The prince was sixteen years old and resided in the royal palace.
Geng Wu, year 42 (time to be supplemented).
The prince was seventeen years old and resided in the royal palace, taking a consort.
King Śuddhodana chose a consort for the prince. There was a woman named Yaśodharā (meaning 'Glorious Beauty'), whose appearance was dignified and beautiful, and whose wisdom and talent surpassed all others. The king took her as the prince's consort, increasing the music and entertainment, serving the prince day and night. After taking a consort, the prince did not approach her intimately, and the king was deeply suspicious, fearing that the prince was unable to have children.
Xin Wei, year 43 (time to be supplemented).
The prince was eighteen years old and resided in the royal palace, taking another consort.
King Śuddhodana, because the prince did not...
近耶輸。復廣求賢女。乃得瞿彝。(此云明)太子雖納。亦不接近。太子默唸。恐父王以種嗣為礙。乃以手指妃腹曰。卻後六年。爾當生男。妃遂有娠 發明(菩薩無慾。所以示見妻息。不撥世緣耳。羅云于天。變沒化生。不由父母合會而生。又是本願所致。世人毋以俗念懷疑也)。
壬申四十四年。
太子年十九歲二月八日出家。
太子欲求出家。而自念言。當何所遇。即復啟王出遊。於四門見生老病死等事。復遇見凈居天人所化作沙門披法服者。悲喜交集。而作思惟。此老病死。終可厭離。於是夜子時。有凈居天人。于窗牖中。叉手白言。出家時至。可去矣。於是諸天捧所乘馬足。超然凌虛。逾城而去。發大誓願。曰。不斷八苦。(生。老。病。死。愛別離。冤憎會。窮貧困。求不得。八苦)不成無上菩提。(此云道)終不還也。凈飯王思甚。遣大臣勸諭還宮者萬計。確然不回(廣如經載) 發明(道可以隨處修。佛必從僧中成。千佛必由。三世無別。若不出家。生死不了家為苦聚。一切業障。由之而生。出家真因。一切道業。由之成就。世間夢幻。轉眼即空。恩愛會當別離。富貴何能長久。聰明受累。愚蒙無知。生死海中。誰能度脫。佛示出家。斷一切愛。離一切妄。超出天人。決了生死。
【現代漢語翻譯】 現代漢語譯本 接近耶輸陀羅（Yaśodharā）。又廣泛尋求賢淑的女子，於是得到了瞿夷（Gūyī，意為明）。太子雖然接納了她，卻並不親近。太子心中默想，恐怕父王因為沒有後代而感到擔憂，便用手指著妃子的腹部說：『六年之後，你應當生個男孩。』妃子於是懷孕了。發明：菩薩沒有慾望，所以示現娶妻生子，不捨棄世俗的緣分罷了。羅睺羅（Rāhula）在天上，變化消失而化生，不是因為父母結合而生，又是本願所致。世人不要用世俗的念頭懷疑這件事。 壬申四十四年（563 BC）。 太子十九歲二月八日出家。 太子想要出家，心中思念：『應當遇到什麼呢？』於是又請求父王允許他出游。在四個城門見到了生、老、病、死等事，又遇見了凈居天人所變化成的沙門，身披法服。悲喜交加，於是思惟：『這老、病、死，終究可以厭離。』於是在夜裡子時，有凈居天人從窗戶中，合掌說道：『出家的時機到了，可以走了。』於是諸天托起太子所乘的馬足，超然凌空，越過城墻而去。發下大誓願，說：『不斷除八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛），不成無上菩提（Anuttarā-samyak-saṃbodhi，意為道），終究不返回。』凈飯王（Śuddhodana）非常思念太子，派遣大臣勸說太子回宮，人數以萬計，但太子堅決不回。（詳細情況如經中所記載）發明：道可以在任何地方修，佛必定從僧眾中成就。過去、現在、未來諸佛都是如此，沒有差別。如果不出家，生死就不能了結，家是痛苦的聚集地，一切業障，都由此而生。出家是真正的因，一切道業，都由此而成就。世間如夢如幻，轉眼即空。恩愛終將別離，富貴怎能長久。聰明反受其累，愚昧無知。生死海中，誰能度脫？佛陀示現出家，斷除一切愛，遠離一切妄，超出天人，了斷生死。
【English Translation】 English version He approached Yaśodharā. He also widely sought virtuous women, and thus obtained Gūyī (meaning 'bright'). Although the prince accepted her, he did not approach her intimately. The prince thought silently, fearing that his father would worry about the lack of an heir, so he pointed to the princess's belly and said, 'Six years from now, you shall bear a son.' The princess then became pregnant. Explanation: The Bodhisattva has no desires, so he manifests taking a wife and having children, not abandoning worldly connections. Rāhula, in the heavens, transformed and vanished, being born through transformation, not through the union of parents, but due to his original vow. People should not doubt this with worldly thoughts. In the forty-fourth year of Rénshēn (563 BC). The prince renounced the household life on the eighth day of the second month at the age of nineteen. The prince desired to renounce the household life and thought to himself, 'What should I encounter?' He then requested the king to allow him to travel. At the four gates, he saw the matters of birth, old age, sickness, and death, and also encountered a Śrāmaṇa (ascetic) transformed by the Pure Abode Devas, wearing Dharma robes. Filled with sorrow and joy, he contemplated, 'These old age, sickness, and death can ultimately be renounced.' Then, at midnight, a Pure Abode Deva appeared at the window, folded his hands, and said, 'The time for renunciation has arrived; you may leave.' Thereupon, the devas lifted the hooves of the horse the prince was riding, soaring into the sky, and went beyond the city walls. He made a great vow, saying, 'Unless I cut off the eight sufferings (birth, old age, sickness, death, separation from loved ones, meeting with enemies, poverty, and not obtaining what one seeks), and attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment, meaning 'the Way'), I shall never return.' King Śuddhodana missed the prince greatly and sent tens of thousands of ministers to persuade him to return to the palace, but the prince firmly refused. (The details are as recorded in the scriptures.) Explanation: The Way can be cultivated anywhere, but a Buddha must be accomplished from within the Sangha. The Buddhas of the past, present, and future are all the same, without difference. If one does not renounce the household life, one cannot end the cycle of birth and death; the home is a gathering place of suffering, and all karmic obstacles arise from it. Renunciation is the true cause, and all virtuous deeds are accomplished through it. The world is like a dream, vanishing in an instant. Love and affection will eventually lead to separation, and wealth and honor cannot last forever. Intelligence brings suffering, while ignorance is without knowledge. In the sea of birth and death, who can deliver us? The Buddha demonstrated renunciation, cutting off all love, abandoning all delusion, transcending gods and humans, and resolving the cycle of birth and death.
始從一念。縱至成佛。故曰出家乃大丈夫事。非將相之所能為。又曰。腳頭只有些兒路。千劫還君一度行)。
或謂祥符曰。出家之法。以余觀之。何其悖也。何者。身體髮膚。受之父母。今則髡其顱。刈其須。斯不為毀傷乎。父母者。生我者也。男女居室。人之大倫。不孝以無後爲大。今則背棄其親。動之千里。生絕甘旨。死無蒸嘗。于孝何居。長幼之節。不可廢也。出家則君臣之義。邈然遠之。何以為忠。斷絕人倫。不顧似續。使舉世而出家。不幾世界空虛乎。欲正人君子不非之。且求其信。何可得也。祥符曰。子言是也。山僧三十年前亦曾言之。今將明以告子。身體髮膚。受之父母。不敢毀傷。固所以為孝也。今孝如大舜。能保父母不死乎。能保父母死。而身體髮膚不毀傷乎。父母死而不能救。父母死而身體滅壞。髮膚毀盡。漠然不以爲念顧。鰓鰓恤一己之身體髮膚。吾未見其所以為孝也。且所云不虧其體。不辱其親。非僅形骸之謂也。能守其身。克全乎所以為身者。方可謂之不毀傷。出家之法。何爭于鬚髮而必去之髡其頂者。示已脫俗。不復同於世相。顧形思義。務所當務也。子知出家何所為乎。爲了生死也。生死不學。佛道不能了。佛道非棄捨世緣不能學。故不從淺近起見。而惟深遠是圖。暫違其親
【現代漢語翻譯】 現代漢語譯本： 從最初的一念發起，直到最終成就佛果，所以說出家乃是大丈夫所為之事，不是將相所能做到的。又說：『腳下只有些微的路程，千劫之後還要請你再走一次。』
有人對祥符（法號）說：『出家這種做法，依我看，是多麼的荒謬啊！為什麼呢？身體和毛髮面板，都是從父母那裡得到的，現在卻剃光頭髮，剪掉鬍鬚，這不是毀壞損傷嗎？父母，是生養我們的人啊。男女成家，是人倫大事。不孝之中以沒有後代為最大。現在卻背棄父母，動輒遠離千里，父母活著不能得到美味的供養，死了也沒有祭祀。這算什麼孝順？長幼之間的禮節，是不能廢棄的。出家則君臣之間的道義，也渺茫地遠離了，這又算什麼忠誠？斷絕人倫，不顧及後嗣。如果舉世都出家，豈不是世界要空虛了嗎？想要讓正直的君子不非議它，並且相信它，怎麼可能呢？』
祥符（法號）說：『您說的是啊。山僧我三十年前也曾這樣說過。現在我將明白地告訴您。身體和毛髮面板，是從父母那裡得到的，不敢毀壞損傷，這固然是孝順。現在像大舜那樣孝順的人，能夠保證父母不死嗎？能夠保證父母死了，而身體和毛髮面板不被毀壞損傷嗎？父母死了而不能救活，父母死了而身體滅壞，毛髮面板毀壞殆盡，卻漠然不以爲念，只是小心翼翼地顧惜自己一個人的身體和毛髮面板，我沒看到這有什麼孝順的。況且所說的『不虧損身體，不辱沒父母』，並非僅僅指形骸而言。能夠守護自身，保全自身之所以為自身的根本，才可以稱得上是不毀壞損傷。出家這種做法，何必爭論于鬚髮而一定要去掉它呢？剃光頭頂，是表示已經脫離世俗，不再與世俗之人相同。顧及外形而思考其意義，致力於應該做的事情啊。您知道出家是爲了什麼嗎？是爲了了脫生死啊。生死大事不學習佛法，就不能了斷。學習佛道，不拋棄世俗的緣分就不能學成。所以不從淺近的方面去看待，而只是從深遠的方面去考慮。暫時違背父母的意願，'
English version: Starting from a single thought, all the way to achieving Buddhahood, hence it is said that becoming a monk is something only a great man can do, not something a general or minister is capable of. It is also said, 'Under your feet there is only a little bit of road, after thousands of kalpas, I will still ask you to walk it again.'
Someone said to Xiangfu (Dharma name), 'The practice of becoming a monk, in my view, is so absurd! Why? The body, hair, and skin are received from our parents. Now, you shave your head and cut your beard. Isn't this damaging and injuring them? Parents are those who gave birth to us. Men and women establishing a family is a major human relationship. Among unfilial acts, having no descendants is the greatest. Now, you abandon your parents, often traveling thousands of miles away. While they are alive, they cannot receive delicious offerings; when they die, there are no sacrifices. Where is the filial piety in this? The etiquette between elders and juniors cannot be abandoned. Becoming a monk means the righteousness between ruler and subject is also vaguely distanced. What is the loyalty in this? Severing human relationships, disregarding descendants. If the whole world becomes monks, wouldn't the world become empty? If you want upright gentlemen not to criticize it and to believe in it, how is that possible?'
Xiangfu (Dharma name) said, 'What you say is true. This mountain monk also said this thirty years ago. Now I will explain it to you clearly. The body, hair, and skin are received from our parents, and we dare not damage or injure them. This is certainly filial piety. Now, can someone as filial as the Great Shun guarantee that their parents will not die? Can they guarantee that when their parents die, their body, hair, and skin will not be damaged or injured? If parents die and cannot be saved, if parents die and the body decays, and the hair and skin are completely destroyed, yet one remains indifferent and unconcerned, but carefully cherishes one's own body, hair, and skin, I do not see what filial piety there is in this. Moreover, the saying 'not to harm the body, not to disgrace the parents' does not only refer to the physical form. Being able to guard oneself, to preserve the essence of what makes oneself who one is, can be called not damaging or injuring. The practice of becoming a monk, why argue about the beard and hair and insist on removing them? Shaving the head is to show that one has left the secular world and is no longer the same as worldly people. Consider the meaning behind the form, and devote yourself to what should be done. Do you know what becoming a monk is for? It is to end the cycle of birth and death. If you do not study the Buddha's teachings about birth and death, you cannot end it. To study the Buddha's path, you cannot succeed without abandoning worldly attachments. Therefore, do not look at it from a shallow perspective, but only consider it from a profound perspective. Temporarily going against the wishes of one's parents,'
【English Translation】 Modern Chinese translation: Starting from the initial thought, until the final achievement of Buddhahood, it is said that becoming a monk is something that only a great man can do, not something that generals and ministers can do. It is also said: 'Under your feet there is only a little bit of road, after thousands of kalpas, I will still ask you to walk it again.'
Someone said to Xiangfu (Dharma name): 'The practice of becoming a monk, in my view, is so absurd! Why? The body, hair, and skin are received from our parents. Now, you shave your head and cut your beard. Isn't this damaging and injuring them? Parents are those who gave birth to us. Men and women establishing a family is a major human relationship. Among unfilial acts, having no descendants is the greatest. Now, you abandon your parents, often traveling thousands of miles away. While they are alive, they cannot receive delicious offerings; when they die, there are no sacrifices. Where is the filial piety in this? The etiquette between elders and juniors cannot be abandoned. Becoming a monk means the righteousness between ruler and subject is also vaguely distanced. What is the loyalty in this? Severing human relationships, disregarding descendants. If the whole world becomes monks, wouldn't the world become empty? If you want upright gentlemen not to criticize it and to believe in it, how is that possible?'
Xiangfu (Dharma name) said: 'What you say is true. This mountain monk also said this thirty years ago. Now I will explain it to you clearly. The body, hair, and skin are received from our parents, and we dare not damage or injure them. This is certainly filial piety. Now, can someone as filial as the Great Shun guarantee that their parents will not die? Can they guarantee that when their parents die, their body, hair, and skin will not be damaged or injured? If parents die and cannot be saved, if parents die and the body decays, and the hair and skin are completely destroyed, yet one remains indifferent and unconcerned, but carefully cherishes one's own body, hair, and skin, I do not see what filial piety there is in this. Moreover, the saying 'not to harm the body, not to disgrace the parents' does not only refer to the physical form. Being able to guard oneself, to preserve the essence of what makes oneself who one is, can be called not damaging or injuring. The practice of becoming a monk, why argue about the beard and hair and insist on removing them? Shaving the head is to show that one has left the secular world and is no longer the same as worldly people. Consider the meaning behind the form, and devote yourself to what should be done. Do you know what becoming a monk is for? It is to end the cycle of birth and death. If you do not study the Buddha's teachings about birth and death, you cannot end it. To study the Buddha's path, you cannot succeed without abandoning worldly attachments. Therefore, do not look at it from a shallow perspective, but only consider it from a profound perspective. Temporarily going against the wishes of one's parents,'
。終欲度脫其親也。終欲進親于道。俾吾親得免幻軀報謝之苦。共證真常凈樂之域也。口體之養。晨昏之奉。孝之小者也。以道事親。度脫其親。孝之大者也。舉世間之孝。又孰有大於出家者乎。子以為遠君臣之義。是不忠也。而抑知山林中人。晨香夕鐙。祝延北闕。兢兢焉無日不以國王水土之恩爲念乎。且五戒十善。清嚴攝物。所以默扶王化者。又豈子之所得而知者耶。至謂舉世出家。則有世界空虛之慮。何其抱杞人之憂。若是岌岌也。舉世沉淪貪愛。耽著利名。如何得能出家。若能出家。則梵行清白。福德同天。純善無惡。皆為賢聖。天人豈藉穢欲而生。賢聖則各正性命。子未知夫人天凡聖之由。死生幽明之故。吾又何能一一為子饒舌哉。從古至今。正人君子。不知其幾幾也。未之知者。自不能不議之疑之。已知之者。信之尊之。而莫能窺測其極致。恨知之晚。悔不身先之者。亦復何限。何子言之易易也。
太子自以所佩劍斷除鬚髮以七寶衣易粗布僧伽黎(此云割合重複衣)服之(佛佛出家。剃除鬚髮。服僧伽黎。表法同也) 發明(世尊種種示見。皆以調攝眾生無非佛事。故一一特書。昭佛佛道同。不離世相而不即世相也)。
菩薩入檀特山修道習定(以後稱菩薩。成等正覺后稱佛)。
于
【現代漢語翻譯】 現代漢語譯本： 最終目的是爲了度化我的父母，最終目的是爲了引導我的父母走上正道，使我的父母能夠免除這虛幻之軀報盡而逝的痛苦，共同證得真常清凈快樂的境界。供養父母衣食，早晚侍奉，這是小孝。用佛法來侍奉父母，度化他們，這是大孝。放眼世間的孝道，又有哪一種能比得上出家呢？你認為遠離君臣之義，是不忠。但你又怎知山林中的修行人，早晚焚香點燈，祝願朝廷安泰，兢兢業業沒有一天不以國王的恩德爲念呢？而且持守五戒十善，以清凈莊嚴的行為攝伏外物，這都是在默默地匡扶王道，又豈是你所能瞭解的呢？至於你說如果舉世出家，就會有世界空虛的擔憂，這真是杞人憂天，太過擔憂了。如果舉世都沉淪於貪愛，沉溺於名利，又怎麼可能出家呢？如果能夠出家，那麼梵行清凈潔白，福德與天同等，純善而無惡，都會成為賢聖。天人難道是依靠污穢的慾望而生的嗎？賢聖則是端正自己的性命。你不知道凡人、天人、聖人的由來，以及生死幽冥的緣故，我又怎麼能一一為你解釋清楚呢？從古至今，正直的君子，不知道有多少。不瞭解的人，自然會懷疑議論；瞭解的人，則會信奉尊重，但卻無法窺測到其中的極致，後悔知道得太晚，後悔沒有早點身體力行的人，又有多少呢？你為何說得如此輕易呢？ 太子自己用所佩戴的劍，割斷鬚髮，用七寶衣服換取粗布僧伽黎（Samghati，此云割合重複衣）穿上（諸佛出家，剃除鬚髮，穿僧伽黎，表明佛佛道同）。 闡明（世尊種種示現，都是爲了調伏攝受眾生，沒有哪一樣不是佛事，所以一一特別記載，彰顯諸佛道同，不離世間相，也不執著於世間相）。 菩薩進入檀特山（Dandaka Mountain）修道習定（以後稱菩薩，成就等正覺后稱佛）。 于
【English Translation】 English version: Ultimately, the aim is to liberate my parents. Ultimately, the aim is to guide my parents onto the path, so that they may be freed from the suffering of this illusory body's eventual demise, and together attain the realm of true, constant, pure joy. Providing parents with food and clothing, and serving them morning and evening, is minor filial piety. Serving parents with the Dharma and liberating them is major filial piety. Looking at the filial piety in the world, what could be greater than leaving home (to become a monk)? You think that being distant from the duties of ruler and subject is disloyal. But how do you know that those who live in the mountains, burning incense and lighting lamps morning and evening, pray for the peace of the court, and are constantly mindful of the king's and the land's grace? Moreover, upholding the Five Precepts and the Ten Virtues, and subduing external things with pure and dignified conduct, are all silently supporting the king's rule. How could you possibly understand this? As for your saying that if everyone were to leave home, there would be a concern that the world would become empty, this is like the man of Qi worrying about the sky falling, too much concern. If everyone were to be immersed in greed and love, indulging in fame and gain, how could they possibly leave home? If they could leave home, then their Brahma conduct would be pure and white, their merit and virtue would be equal to the heavens, purely good and without evil, and they would all become sages. Are the devas born from defiled desires? The sages rectify their own lives. You do not know the origins of ordinary people, devas, and sages, nor the reasons for life, death, darkness, and light. How can I explain everything to you one by one? From ancient times until now, there have been countless upright gentlemen. Those who do not understand will naturally doubt and criticize; those who understand will believe and respect, but they cannot fathom its ultimate depths, regretting that they knew too late, regretting that they did not act sooner. How many are there like this? Why do you speak so lightly? The prince himself used the sword he wore to cut off his hair and beard, and exchanged his seven-jeweled clothes for a coarse Samghati (此云割合重複衣, meaning 'a garment made of combined and repeated pieces') (All Buddhas leave home, shave their hair and beard, and wear the Samghati, indicating that the Buddhas' paths are the same). Clarification (The World Honored One's various manifestations are all for the purpose of taming and receiving sentient beings, and none of them are not Buddha-deeds. Therefore, each one is specially recorded, highlighting that the Buddhas' paths are the same, not separate from the world's appearances, nor attached to them). The Bodhisattva entered Dandaka Mountain (檀特山) to cultivate the path and practice meditation (hereafter referred to as Bodhisattva, after achieving complete and perfect enlightenment, referred to as Buddha). At
阿藍迦藍處習不用處定(廣如經載) 發明(佛已歷劫道成。所以然者。調攝眾生也。故經云。以無心意無受行。而悉摧伏諸外道。先歷試邪法。示諸方便。發諸異見。令至菩提)。
癸酉四十五年。
菩薩在檀特山修道(未出家以前。太子書年。出家以後。菩薩不書年)。
甲戌四十六年。
菩薩在檀特山修道 發明(正人修邪法。邪法亦成正。故書修道)。
初至檀特山。習不用處定三年。知非便舍。
乙亥四十七年。
菩薩復至郁頭藍弗處修道習非非想定。
丙子四十八年。
菩薩修道習定。
丁丑四十九年。
菩薩修道習定知非便舍。
戊寅五十年。
菩薩入象頭山修道行苦行。
昭王己卯五十一年。
菩薩同諸外道苦行日食麻麥。
穆王(昭王子。名滿。在位五十五年。按謚法。佈德就義曰穆)。
穆王庚辰元年。
菩薩修道行苦行。
辛巳二年。
菩薩修道行苦行。
壬午三年。
菩薩修道行苦行。
癸未四年(景德傳燈錄作三年者誤)。
菩薩苦行滿沐浴于尼連河受天化女所獻乳糜。
降魔 發明(菩薩觀察十種義故。示見降魔。乃至
【現代漢語翻譯】 現代漢語譯本 在阿藍迦藍（Ālāra Kālāma，一位哲學家）處學習不用處定（一種禪定境界，詳細內容見經文記載）——發明（佛陀已經歷無數劫修行圓滿，之所以還要示現這些，是爲了調伏攝受眾生。所以經中說：『以無心意、無受行，而悉摧伏諸外道。』先經歷各種邪法，是爲了示現各種方便法門，啓發各種不同的見解，最終引導他們達到菩提）。 癸酉四十五年（時間待考）。 菩薩在檀特山（Daṇḍaka，山名）修道（未出家以前，稱太子，記錄年齡；出家以後，稱菩薩，不再記錄年齡）。 甲戌四十六年（時間待考）。 菩薩在檀特山修道——發明（正人修行邪法，邪法也能轉為正法，所以記載為修道）。 最初到達檀特山，學習不用處定三年，知道不是究竟解脫之道便捨棄了。 乙亥四十七年（時間待考）。 菩薩又到郁頭藍弗（Udraka Rāmaputra，一位哲學家）處修道，學習非想非非想定（一種禪定境界）。 丙子四十八年（時間待考）。 菩薩修道習定。 丁丑四十九年（時間待考）。 菩薩修道習定，知道不是究竟解脫之道便捨棄了。 戊寅五十年（時間待考）。 菩薩進入象頭山（Gayasisa，山名）修道，實行苦行。 昭王己卯五十一年（時間待考）。 菩薩與各種外道一起苦行，每天只吃麻麥。 穆王（周穆王，昭王之子，名滿，在位五十五年（時間待考）。按照謚法，佈施恩德、成就大義的稱為穆）。 穆王庚辰元年（時間待考）。 菩薩修道行苦行。 辛巳二年（時間待考）。 菩薩修道行苦行。 壬午三年（時間待考）。 菩薩修道行苦行。 癸未四年（時間待考）（《景德傳燈錄》記載為三年是錯誤的）。 菩薩苦行圓滿，在尼連禪河（Nairañjanā，河流名）中沐浴，接受天女所供養的乳糜。 降魔——發明（菩薩觀察十種意義，所以示現降魔的景象，乃至……）
【English Translation】 English version Studying the state of Neither Perception nor Non-Perception at Ālāra Kālāma's (Ālāra Kālāma, a philosopher) place (extensively described in the scriptures) - Explanation (The Buddha had already perfected the path through countless kalpas. The reason for this manifestation is to tame and gather sentient beings. Therefore, the scripture says: 'With no mind, intention, or reception, he completely subdued all the heretics.' First experiencing various heretical practices is to demonstrate various expedient methods, to inspire various different views, and ultimately guide them to Bodhi). Year Guiyou, 45th year (Time to be verified). The Bodhisattva practiced the Way on Mount Daṇḍaka (Daṇḍaka, mountain name) (Before leaving home, he was called the Crown Prince, and his age was recorded; after leaving home, he was called the Bodhisattva, and his age was no longer recorded). Year Jiaxu, 46th year (Time to be verified). The Bodhisattva practiced the Way on Mount Daṇḍaka - Explanation (A righteous person practicing heretical methods can transform heretical methods into righteous ones, so it is recorded as practicing the Way). Initially arriving at Mount Daṇḍaka, he studied the state of Neither Perception nor Non-Perception for three years, and knowing it was not the ultimate path to liberation, he abandoned it. Year Yihai, 47th year (Time to be verified). The Bodhisattva went to Udraka Rāmaputra's (Udraka Rāmaputra, a philosopher) place to practice the Way, studying the state of Neither Perception nor Non-Perception (a state of meditative absorption). Year Bingzi, 48th year (Time to be verified). The Bodhisattva practiced the Way and studied meditation. Year Dingchou, 49th year (Time to be verified). The Bodhisattva practiced the Way and studied meditation, and knowing it was not the ultimate path to liberation, he abandoned it. Year Wuyin, 50th year (Time to be verified). The Bodhisattva entered Mount Gayasisa (Gayasisa, mountain name) to practice the Way, engaging in ascetic practices. Year Jimao, 51st year of King Zhao (Time to be verified). The Bodhisattva practiced asceticism with various heretics, eating only sesame and wheat each day. King Mu (King Mu of Zhou, son of King Zhao, named Man, reigned for 55 years (Time to be verified). According to the posthumous law, bestowing kindness and accomplishing great righteousness is called Mu). Year Gengchen, 1st year of King Mu (Time to be verified). The Bodhisattva practiced the Way, engaging in ascetic practices. Year Xinsi, 2nd year (Time to be verified). The Bodhisattva practiced the Way, engaging in ascetic practices. Year Renwu, 3rd year (Time to be verified). The Bodhisattva practiced the Way, engaging in ascetic practices. Year Guiwei, 4th year (Time to be verified) (The record of three years in the 'Jingde Records of the Transmission of the Lamp' is incorrect). The Bodhisattva completed his ascetic practices, bathed in the Nairañjanā River (Nairañjanā, river name), and received milk porridge offered by celestial maidens. Subduing Mara - Explanation (The Bodhisattva observed ten meanings, so he manifested the appearance of subduing Mara, and so on...)
菩薩從兜率降生。以及涅槃。一一具有十種深義示見。如華嚴離世間品所明)。
菩薩詣畢缽樹下。天帝化人。擷瑞草以藉坐。景雲祥風。四起紛披。天魔念菩薩道成。且受折抑。率眾作難。窮見可怖可欲諸境。菩薩泊然不動。以指指地。地大震。魔皆顛仆。於是降之。
祥符蔭曰。魔佛不二。只在一心。不善用心。佛即是魔。善用其心。魔即是佛。魔佛無體。唯在當人。佛之與魔。間不容髮。且佛非魔不成。一一順逆境界。皆為增上因緣。魔非佛不伏。可怖可欲諸境。伎倆皆窮。而定慧慈威。何所不攝。學道人能入佛入魔。佛魔不異。即魔即佛。魔佛兩忘。至竟魔佛無依。入即何有。其于道也。斯庶幾乎。
菩薩入定成道。
菩薩於二月。(周正建子即今十二月)七日之夕。入正三昧。至八日明星出時。廓然大悟。成等正覺。乃嘆曰。奇哉。一切眾生。具有如來智慧德相。但以妄想執著。而不能證得。
祥符蔭曰。道也者。如大王路。不離當處。初無隔礙。眾生與佛。體用俱同。觸途成滯。乃成眾生。行解圓滿。遂成佛果。解圓行滿。只能如道之量。而於道不增毫釐。觸途成滯。亦只背道之量。而道未嘗因之滅失。是以佛成道也。無所不成。而實無所成。斯以謂之根本不動智。眾生
【現代漢語翻譯】 現代漢語譯本 菩薩從兜率天（梵文：Tuṣita，佛教的欲界六天之一）降生，以及涅槃（梵文：Nirvāṇa，佛教術語，指解脫生死輪迴的狀態），都各自具有十種深刻的意義來示現（正如《華嚴經·離世間品》所闡明的那樣）。
菩薩前往畢缽羅樹（梵文：Pippala，即菩提樹）下，天帝（指帝釋天，佛教的護法神）化作人形，採摘吉祥的草來鋪設座位。吉祥的雲彩和祥和的風，從四面八方興起，紛紛飄揚。天魔（梵文：Māra，佛教中障礙修行的惡神）心想菩薩即將成道，將會受到壓制，於是率領部眾前來製造障礙，窮盡各種可怕和誘人的景象。菩薩安然不動，用手指指向地面，大地劇烈震動，魔眾都顛仆倒地。於是降伏了天魔。
祥符蔭禪師說：『魔和佛並非兩個不同的實體，只在於一心。不善於用心，佛就是魔；善於用心，魔就是佛。魔和佛都沒有固定的本體，只在于當下的心念。佛和魔之間，差別極其微小。而且佛的成就離不開魔的考驗，一切順境和逆境，都是增上的因緣。魔不被佛降伏，各種可怕和誘人的景象，伎倆終將用盡，而佛的定力、智慧、慈悲和威嚴，又有什麼不能攝受呢？學道之人能夠入佛也能入魔，佛和魔沒有差異，即是魔也是佛，魔和佛都應忘卻。最終達到魔和佛都沒有依憑，進入這種境界又有什麼呢？對於道來說，這才算是接近了。』
菩薩入定而成就佛道。
菩薩在二月（周朝曆法以建子為正月，即現在的十二月）七日的晚上，進入正定（梵文：Samādhi，佛教術語，指精神高度集中和統一的狀態），到八日晨星出現的時候，徹底覺悟，成就了無上正等正覺（梵文：Anuttarā-samyak-saṃbodhi，佛教術語，指徹底的覺悟）。於是感嘆道：『奇妙啊！一切眾生，都具有如來（梵文：Tathāgata，佛教中佛的稱號之一）的智慧和德相，只是因為虛妄的念頭和執著，而不能證得。』
祥符蔭禪師說：『道，就像大王所行之路，不離當下之處，本來就沒有隔閡和障礙。眾生和佛，本體和作用完全相同。遇到任何事物都產生滯礙，就成了眾生；修行和理解都圓滿，就成就了佛果。理解圓滿，修行圓滿，只能達到道的量，而對於道來說，沒有增加絲毫。遇到任何事物都產生滯礙，也只是背離道的量，而道未曾因此而滅失。因此，佛成就佛道，沒有什麼沒有成就，而實際上又沒有什麼成就。這就是所謂的根本不動智（佛教術語，指不為外境所動搖的智慧）。眾生』
【English Translation】 English version The Bodhisattva's descent from the Tuṣita Heaven (one of the six heavens of desire in Buddhism) and the Parinirvana (Nirvāṇa, a Buddhist term referring to the state of liberation from the cycle of birth and death) each possess ten profound meanings to demonstrate (as elucidated in the 'Leaving the World' chapter of the Avataṃsaka Sūtra).
The Bodhisattva went to the foot of the Pippala tree (Bodhi tree), and the Deva Indra (Śakra, a protector deity in Buddhism) transformed himself into a human form, picking auspicious grass to spread as a seat. Auspicious clouds and propitious winds arose from all directions, fluttering about. The Māra (a demon in Buddhism that obstructs practice) thought that the Bodhisattva was about to attain enlightenment and would be suppressed, so he led his followers to create obstacles, exhausting all kinds of terrifying and alluring scenes. The Bodhisattva remained unmoved, pointing his finger to the ground, and the earth shook violently, causing the demons to fall to the ground. Thus, he subdued the Māra.
Chan Master Xiangfuyin said: 'Māra and Buddha are not two separate entities, but depend solely on the mind. If the mind is not used well, the Buddha is the Māra; if the mind is used well, the Māra is the Buddha. Neither Māra nor Buddha has a fixed substance; they reside only in the present moment of thought. The difference between Buddha and Māra is extremely subtle. Moreover, the Buddha's attainment cannot be separated from the trials of the Māra; all favorable and adverse circumstances are enhancing conditions. If the Māra is not subdued by the Buddha, all kinds of terrifying and alluring scenes will exhaust their tricks, and what can the Buddha's samādhi, wisdom, compassion, and majesty not encompass? A practitioner can enter both the Buddha and the Māra; Buddha and Māra are not different, being both Māra and Buddha, forgetting both Māra and Buddha. Ultimately, there is no reliance on either Māra or Buddha. What is there to enter in such a state? In terms of the Dao, this is close to it.'
The Bodhisattva entered samādhi and attained Buddhahood.
On the evening of the seventh day of the second month (the Zhou dynasty's calendar used the first month of the lunar year, which is now December), the Bodhisattva entered right samādhi. By the time the morning star appeared on the eighth day, he had a complete awakening and attained Anuttarā-samyak-saṃbodhi (perfect enlightenment). He then exclaimed: 'How wondrous! All sentient beings possess the wisdom and virtuous characteristics of the Tathāgata (one of the titles of the Buddha), but they cannot realize it because of their deluded thoughts and attachments.'
Chan Master Xiangfuyin said: 'The Dao is like the road traveled by the great king, not separate from the present place, originally without separation or obstruction. Sentient beings and the Buddha have the same essence and function. Encountering anything that creates stagnation results in sentient beings; cultivating and understanding to perfection results in the fruit of Buddhahood. Perfect understanding and perfect practice can only reach the measure of the Dao, without adding a hair's breadth to the Dao. Encountering anything that creates stagnation is also only deviating from the measure of the Dao, but the Dao has never been lost because of it. Therefore, when the Buddha attains Buddhahood, there is nothing that is not attained, but in reality, there is nothing attained. This is what is called Fundamental Non-discriminating Wisdom. Sentient beings'
觸途成滯。究可就路還家。一舉步間。便與道體不隔。斯以謂之差別妙慧智。佛具此智。方乘大乘而成正覺。若無此智。設修于道。只證二乘。及生凈土。而不成佛。佛道圓成。不離目前一念。眾生唸唸。可以成道。一念純真。十方坐斷。涅槃生死。猶若空華。聖見凡情。俱為夢幻。若來祖師門下。正好買草鞋行腳在。
阿難陀生(梵語阿難陀。華言慶喜。以世尊成道日生。故名)。
甲申五年。
佛初轉法輪度憍陳如等五人。
佛成道已。思惟己所得法。甚深難解。唯佛。與佛。乃能知之。今此眾生。邪欲所障。迷惑不信。反生誹謗。當墮惡道。甚可悲憫。大梵天王。及諸天等。申禮勸請。佛受其請。曲垂方便。遂詣波羅奈國。(此云江繞城)鹿野苑中。為五人。(一阿若憍陳如。此言無知。佛之舅氏。二頞䫌。此云馬勝。佛之家族。三䟦提。此云小賢。佛之家族。四十力迦葉。亦名婆敷。亦佛之舅。五拘利太子。斛飯王之長子。乃佛從兄弟也)宣說四諦。(苦。集。滅。道)三寶(佛。法。僧也)乃成。(佛為佛寶。四諦為法寶。五人為僧寶也)五人證果(得法眼凈。及無生智) 發明(巨夜長寢。無人能覺。慧日未出。明星前見。陳如等初受法味。初入法流。初登真諦。初入聖證。在
【現代漢語翻譯】 現代漢語譯本
觸處皆成阻礙。如果能徹底明白，就可以踏上歸家之路。一舉步之間，便與道的本體沒有隔閡。這就是所謂的差別妙慧智（能夠辨別萬法差別的微妙智慧）。佛陀具備這種智慧，才能乘坐大乘而成正覺（完全的覺悟）。如果沒有這種智慧，即使修行，也只能證得二乘（聲聞乘和緣覺乘），以及往生凈土，而不能成佛。佛道圓滿成就，不離目前這一念。眾生每一個念頭，都可以成就道業。一念純真，便能截斷十方。涅槃（寂滅）和生死，就像空中的花朵一樣虛幻。聖人的見解和凡夫的情感，都如同夢幻。如果來到祖師門下，正好買草鞋去雲遊四方。
阿難陀（梵語阿難陀，意為慶喜，因為釋迦牟尼佛成道之日出生，所以得名）。
甲申五年（公元前540年）。
佛陀最初轉法輪（宣講佛法）度化憍陳如（梵語阿若憍陳如，意為無知）等五人。
佛陀成道之後，思惟自己所證得的法，非常深奧難以理解，只有佛與佛才能完全瞭解。現在這些眾生，被邪惡的慾望所障礙，迷惑而不相信，反而產生誹謗，將來會墮入惡道，實在令人悲憫。大梵天王以及諸天等，恭敬地請求佛陀說法。佛陀接受了他們的請求，委婉地施以方便，於是前往波羅奈國（即江繞城）的鹿野苑中，為五人（一、阿若憍陳如，是佛陀的舅舅；二、頞鞞（梵語頞鞌），意為馬勝，是佛陀的家族；三、跋提（梵語跋提），意為小賢，是佛陀的家族；四、十力迦葉（梵語十力迦葉），也叫婆敷，也是佛陀的舅舅；五、拘利太子，是斛飯王的長子，是佛陀的堂兄弟）宣說四諦（苦、集、滅、道），三寶（佛、法、僧）由此成立（佛為佛寶，四諦為法寶，五人為僧寶）。五人證得果位（得到法眼凈和無生智），闡明了（漫漫長夜，無人能夠覺醒，智慧的太陽還未升起，啟明星率先出現。憍陳如等人最初領受佛法滋味，最初進入佛法之流，最初登上真諦，最初進入聖人的境界）。
【English Translation】 English version
Touching anything becomes an obstacle. If one can thoroughly understand, then one can embark on the path home. With each step, one is not separated from the essence of the Tao. This is what is called the 'Discriminative Wonderful Wisdom' (the subtle wisdom that can distinguish the differences between all dharmas). The Buddha possesses this wisdom, and only then can he ride the Great Vehicle and attain perfect enlightenment (complete awakening). Without this wisdom, even if one cultivates, one can only attain the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and be reborn in the Pure Land, but not become a Buddha. The perfect accomplishment of the Buddha's path is inseparable from the present moment. Every thought of sentient beings can accomplish the path. With one pure thought, one can cut off the ten directions. Nirvana (extinction) and Samsara (birth and death) are as illusory as flowers in the sky. The views of sages and the emotions of ordinary people are all like dreams. If one comes to the lineage of the Patriarchs, it is good to buy straw sandals and travel around.
Ānanda (Sanskrit Ānanda, meaning 'Joyful,' named so because he was born on the day Śākyamuni Buddha attained enlightenment).
Year 5 of Jiǎshēn (540 BCE).
The Buddha first turned the Wheel of Dharma (preached the Dharma) to liberate the five people including Ajñāta Kauṇḍinya (Sanskrit Ajñāta Kauṇḍinya, meaning 'Ignorant').
After the Buddha attained enlightenment, he contemplated the Dharma he had realized, which was very profound and difficult to understand, only the Buddhas could fully understand it. Now these sentient beings are obstructed by evil desires, confused and do not believe, and instead give rise to slander, and will fall into evil realms in the future, which is truly pitiful. The Great Brahma King and the Devas respectfully requested the Buddha to preach the Dharma. The Buddha accepted their request and subtly provided convenience, and then went to the Deer Park in the country of Vārāṇasī (i.e., Jiangrao City), to preach the Four Noble Truths (suffering, accumulation, extinction, path) to the five people (1. Ajñāta Kauṇḍinya, who was the Buddha's uncle; 2. Aśvajit (Sanskrit Aśvajit), meaning 'Horse Victor,' who was from the Buddha's family; 3. Bhadrika (Sanskrit Bhadrika), meaning 'Little Virtuous,' who was from the Buddha's family; 4. Daśabala Kāśyapa (Sanskrit Daśabala Kāśyapa), also known as Bhāva, who was also the Buddha's uncle; 5. Prince Koliya, who was the eldest son of King Dronodana, and was the Buddha's cousin). The Three Jewels (Buddha, Dharma, Sangha) were thus established (the Buddha is the Buddha Jewel, the Four Noble Truths are the Dharma Jewel, and the five people are the Sangha Jewel). The five people attained the fruit (obtained the pure Dharma Eye and the wisdom of non-origination), elucidating (in the long night, no one could awaken, the sun of wisdom had not yet risen, the morning star appeared first. Ajñāta Kauṇḍinya and others first received the taste of the Dharma, first entered the stream of the Dharma, first ascended to the true meaning, first entered the realm of the saints).
一切人天羅漢之前。故具書之)。
受四天王所奉缽(梵語缽多羅。華言應量器)。
時有五百商主。以蜜麨奉供于佛。佛念過去諸佛。受食儀式。用缽多羅。時四方天王。知佛心念。各持其一缽奉佛。佛受四王之缽。累置掌上。按令成一。使四際相見。咒愿受食已。即援商人三歸(令歸依佛法僧三寶)。
乙酉六年。
佛在象頭山為龍鬼等說法 發明(佛處眾會為眾說法。難以具書。今書其始初凡近一二。以概一切)。
或問牟子(漢初平時人名未詳作理惑論)曰。夫至實不華。至辭不飾。言約而至者麗。事寡而達者明。故珠玉少而實。瓦礫多而賤。聖人制七經之本。不過三萬言。眾事備焉。今佛經卷以萬計。言之億數。非一人力所能堪也。仆以為煩而不要矣。牟子曰。江海所以異於行潦者。以其深廣也。五嶽所以別於邱陵者。以其高大也。若高不絕山阜。跛羊凌其巔。深不絕涓流。孺子浴其淵。麒麟不處苑囿之中。吞舟之魚。不游數仞之溪。剖三寸之蚌。求明月之珠。探枳棘之巢。求鳳凰之雛。必難獲也。何者。小不能容大也。佛經前說億載之事。道萬世之要。太素未起。太始未生。乾坤肇興。其微不可握。其纖不可入。佛悉彌綸其廣大之外。剖析其窈妙之內。靡不紀之。故其經
【現代漢語翻譯】 現代漢語譯本： 在一切人天和阿羅漢面前（所以詳細地記錄下來）。
接受四天王供奉的缽（梵語：缽多羅（Patra），意為應量器）。
當時有五百位商主，用蜂蜜和炒麵供奉佛陀。佛陀想到過去諸佛接受食物的儀式，都是使用缽多羅。當時四方天王知道佛陀的心意，各自拿著自己的一個缽供奉佛陀。佛陀接受了四位天王的缽，將它們疊放在手掌上，按壓使之合為一個，讓四個缽的邊緣相互連線。佛陀唸誦咒語，接受了供養的食物后，就引導商人皈依三寶（佛、法、僧）。
乙酉六年（時間待考）。
佛陀在象頭山為龍、鬼等眾生說法（佛陀在眾多集會中為大眾說法，難以全部記錄，現在只記錄最初的一兩件事，以此概括所有的情況）。
有人問牟子（漢朝初期人，生平不詳，著有《理惑論》）說：『真正至理不追求華麗，精到的言辭不事雕飾。言語簡約而能表達深刻道理的才優美，事情簡少而能闡明事理的才清晰。所以珍珠美玉少而珍貴，瓦礫多而低賤。聖人制定的七經根本，不過三萬字，就完備地記載了各種事情。現在佛經卷帙浩繁，數以萬計，言辭數以億計，不是一個人所能讀完的。我認為佛經繁瑣而不重要。』牟子回答說：『江海之所以不同於小水溝，是因為它的深廣。五嶽之所以區別于小山丘，是因為它的高大。如果高山的高度不能超越小山丘，跛腳的羊也能登上它的頂峰；如果深淵的深度不能超過小水溝，小孩子也能在裡面洗澡。麒麟不會居住在小花園裡，能吞船的大魚，不會游在幾丈深的小溪里。剖開三寸的蚌，想要尋找明月的珍珠；探尋枳樹和荊棘的巢穴，想要尋找鳳凰的幼雛，必定難以獲得。為什麼呢？因為小的不能容納大的。佛經講述億萬年的事情，闡述萬世的要義，太素未起，太始未生，乾坤開始形成，其細微之處無法把握，其精妙之處無法進入。佛陀完全涵蓋了其廣大的外延，剖析了其深奧的內涵，沒有不記載的。所以佛經……』
【English Translation】 English version: Before all humans, devas, and Arhats (therefore, it is written in detail).
Receiving the bowl offered by the Four Heavenly Kings (Sanskrit: Patra, meaning a vessel that measures the appropriate amount).
At that time, there were five hundred merchants who offered honey and roasted flour to the Buddha. The Buddha thought of the past Buddhas' rituals for receiving food, which involved using a Patra. The Four Heavenly Kings, knowing the Buddha's thoughts, each held their own bowl and offered it to the Buddha. The Buddha accepted the bowls from the Four Kings, stacked them on his palm, and pressed them together to form one, so that the edges of the four bowls connected. After chanting a mantra and accepting the offered food, the Buddha guided the merchants to take refuge in the Three Jewels (Buddha, Dharma, and Sangha).
Year Yi-You 6 (year to be determined).
The Buddha preached to dragons, ghosts, and other beings at Elephant Head Mountain (it is difficult to record everything the Buddha said to the assembly, so only the first one or two events are recorded to represent all situations).
Someone asked Mouzi (a person from the early Han Dynasty, details unknown, author of 'Treatise on Dispelling Confusions'): 'Truly profound principles do not pursue extravagance, and refined words do not require embellishment. Speech that is concise yet expresses deep meaning is beautiful, and matters that are simple yet clarify principles are clear. Therefore, pearls and jade are rare and precious, while tiles and gravel are abundant and cheap. The seven classics established by the sages contain no more than thirty thousand words, yet they comprehensively record all matters. Now, the Buddhist scriptures are voluminous, numbering in the tens of thousands of scrolls, with words numbering in the hundreds of millions, which is beyond what one person can read. I believe the Buddhist scriptures are cumbersome and unimportant.' Mouzi replied: 'The reason why rivers and seas are different from small streams is because of their depth and breadth. The reason why the Five Sacred Mountains are different from small hills is because of their height and grandeur. If the height of a mountain cannot surpass a small hill, a lame sheep can climb to its peak; if the depth of a deep pool cannot exceed a small stream, a child can bathe in it. A Qilin does not dwell in small gardens, and a fish that can swallow a boat does not swim in a stream only a few fathoms deep. To split open a three-inch clam and seek a pearl of bright moonlight; to explore the nest of thorny bushes and seek a phoenix chick, is bound to be difficult to obtain. Why? Because the small cannot contain the large. The Buddhist scriptures speak of events spanning hundreds of millions of years, and expound the essentials of ten thousand ages. Before the beginning of the Great Simplicity, before the birth of the Great Origin, when heaven and earth began to form, its subtlety could not be grasped, and its fineness could not be entered. The Buddha completely encompasses its vast expanse and dissects its profound inner meaning, leaving nothing unrecorded. Therefore, the scriptures...'
卷以萬計。言以億數。多多益具。眾眾益富。何不要之有。雖非一人所堪。譬若臨河飲水。飽而自足。焉知其餘哉。問曰。佛經眾多。欲得其要。而棄其餘。直說其實。而除其華。牟子曰。否。夫日月俱明。各有所照。二十八宿。各有所主。百藥並生。各有所愈。狐裘備寒。絺绤御暑。舟輿異路。俱致行旅。孔子不以五經之備。復作春秋孝經者。欲明道德。正人心耳。佛經雖多。其歸一也。何棄之有哉。
佛為優婁頻螺迦葉兄弟三人說法(並度其弟子一千人)。
發明(佛度弟子。無量無數。難以盡書。今依經載。書上首一二。以概其餘)。
丙戌七年。
佛度舍利弗(此云身子)目連(采菽氏)等。
舍利弗初師梵志沙然。有二百五十弟子。于路逢頞䫌比邱。威儀庠序。因問師法。頞䫌為舉諸法從緣生偈。一聞即得初果。來至佛所。七日達一切法。證阿羅漢。因同目連歸佛。目連聞法。經十五日。乃得四果。二人為佛左右面弟子(舍利弗智慧第一目連神通第一)。
丁亥八年。
佛定出家沙門同稱為釋。
佛告諸比邱。有四大河。同入海已。無複本名。同名為海。四族出家。學佛道者。並稱釋迦弟子。以從佛生育法身。成就道力也(四河。東恒伽。南新頭。西婆
【現代漢語翻譯】 現代漢語譯本 卷帙多達萬計，言辭多達億數。越多越完備，人越多越富足。為何不要它們呢？即使不是一個人所能全部掌握的，好比到河邊飲水，喝飽了就足夠了，哪裡知道還能喝多少呢？有人問：佛經數量眾多，想要得到其中的要點，而捨棄其餘的部分，直接說出其中的實質，而去除那些華麗的辭藻，可以嗎？牟子回答說：不可以。太陽和月亮一同照亮，各有其所照耀的地方；二十八星宿，各有其所主管的事物；各種藥物一同生長，各有其所能醫治的疾病；狐皮襖可以抵禦寒冷，細麻布可以抵禦暑熱；船和車所走的道路不同，卻都能使旅行者到達目的地。孔子不因為已經有了完備的五經，又再作《春秋》和《孝經》，是想要闡明道德，端正人心啊。佛經雖然多，但其最終歸宿是一致的。為何要捨棄它們呢？
佛為優婁頻螺迦葉兄弟三人說法（並度化他們的弟子一千人）。
發明（佛度化的弟子，無量無數，難以全部記載。現在依據經典記載，書寫最開始的一兩個例子，來概括其餘的情況）。
丙戌七年（公元前10年）。
佛度化舍利弗（此云身子）和目連（采菽氏）等人。
舍利弗最初的老師是梵志沙然，有二百五十個弟子。在路上遇到頞䫌比邱，威儀莊嚴有序，於是向他請教師法。頞䫌為他說了諸法從緣生偈。舍利弗一聽就證得了初果。來到佛所，七天通達一切法，證得阿羅漢果。於是和目連一同歸順佛陀。目連聽聞佛法，經過十五天，才證得四果。二人成為佛陀左右兩邊的弟子（舍利弗智慧第一，目連神通第一）。
丁亥八年（公元前9年）。
佛陀規定出家的沙門都統一稱為釋。
佛告訴各位比邱：有四大河流，一同流入大海之後，不再有原本的名字，都統一稱為海。四個種族出家，學習佛道的人，都稱為釋迦弟子，因為他們從佛陀那裡生育了法身，成就了道力（四大河流指：東邊的恒伽河，南邊的新頭河，西邊的婆叉河，北邊的斯陀河）。
【English Translation】 English version The volumes number in the tens of thousands, and the words number in the hundreds of millions. The more there are, the more complete they become; the more people there are, the richer they become. Why reject them? Even if one person cannot comprehend them all, it is like drinking water from a river: one is satisfied when full, so how would one know how much more there is? Someone asks: 'The Buddhist scriptures are numerous. I wish to obtain the essentials and discard the rest, directly stating the substance and removing the flowery language.' Mu Zi replies: 'No. The sun and moon both shine brightly, each illuminating its own area. The twenty-eight constellations each have their own domain. All kinds of medicines grow together, each healing its own ailment. A fox-fur coat protects against the cold, while linen clothes ward off the heat. Boats and carriages take different routes, yet both bring travelers to their destinations. Confucius, not content with the completeness of the Five Classics, further composed the 'Spring and Autumn Annals' and the 'Classic of Filial Piety' to clarify morality and rectify people's hearts. Although the Buddhist scriptures are many, their ultimate goal is one. Why reject them?'
The Buddha preached to the three Kashyapa brothers, Uruvilva Kashyapa, Nadi Kashyapa, and Gaya Kashyapa (and converted their one thousand disciples).
Explanation (The disciples converted by the Buddha are countless and difficult to record exhaustively. Now, based on the scriptures, the first one or two examples are written to summarize the rest).
In the seventh year of Bingxu (10 BC).
The Buddha converted Shariputra (meaning 'body son') and Maudgalyayana (meaning 'collector of beans'), among others.
Shariputra's first teacher was the Brahmin Sahrada, who had two hundred and fifty disciples. On the road, he met the Bhikkhu Ashvajit, whose demeanor was dignified and orderly, so he asked him about his teacher's teachings. Ashvajit recited the verse on the arising of all dharmas from conditions. Upon hearing it, Shariputra immediately attained the first fruit. Arriving at the Buddha's place, he understood all dharmas in seven days and attained Arhatship. Then, together with Maudgalyayana, he returned to the Buddha. Maudgalyayana, after hearing the Dharma, attained the fourth fruit in fifteen days. The two became the Buddha's left and right disciples (Shariputra was foremost in wisdom, and Maudgalyayana was foremost in supernatural powers).
In the eighth year of Dinghai (9 BC).
The Buddha established that all ordained monks should be uniformly called 'Shakya'.
The Buddha told the Bhikkhus: 'There are four great rivers. Once they enter the sea, they no longer have their original names but are all called the sea. Those from the four castes who renounce the world and study the Buddha's path are all called disciples of Shakyamuni, because they are born from the Buddha's Dharma body and achieve the power of the Way (the four rivers are the Ganges in the east, the Sindhu in the south, the Vakshu in the west, and the Sita in the north).'
叉。北私陀。四族。西竺四姓)。
戊子九年。
佛度摩訶迦葉證阿羅漢果(梵語摩訶迦葉。此云飲光氏。以身光蔽眾得名)。
佛在拘耶尼國為婆陀和等說般若。
長者須達與太子祗陀共作精舍供佛 發明(輕寶重佛故書)。
舍衛國有大臣曰須達。巨富好施。賑給貧獨。時號給孤長者。因娶兒婦到王舍城。護彌長者家。見其騷騷辦具。大設供養。躬自執勞。經理事務。將以請佛。及比邱僧。須達聞佛僧名。㱇然起敬。心情悅豫。問護彌言。何名佛僧。具答所以。須達感念敬企。即求見佛。一瞻相好。及聞妙法。身心開朗。成須陀洹。(初果也)長跪問佛。舍衛城中。聞法易度。更有人否。佛言。人多信邪。難染正教。須達白佛。唯愿垂慈。屈臨舍衛。使彼眾生。除邪就正。佛告須達。出家之法。與俗應別。彼無精舍。云何棲息。須達白言。弟子能起。愿見聽許。但不知法式。愿得偕一弟子。共往敕示。佛默然允可。命舍利弗同往。到舍衛城。案行諸地。無可意處。唯太子祗陀有園。其地平正。其樹郁茂。不遠不近。正得處所。須達謹白太子。具陳其意。太子云。我此園林。用以遊觀。何所乏少。須以相買。須達再三慇勤。敬以禮懇。太子以其情摯難卻。謂呼價高。當不能買。語須
【現代漢語翻譯】 現代漢語譯本：叉。北私陀。四族。西竺四姓（古印度四個種姓）。
戊子九年（時間待考）。
佛陀度化摩訶迦葉（梵語摩訶迦葉，意為飲光氏，因自身光芒遮蔽他人而得名）證得阿羅漢果。
佛陀在拘耶尼國為婆陀和等人宣說般若。
長者須達與太子祗陀共同建造精舍供養佛陀——發明（因為輕視寶物而重視佛陀，所以記載此事）。
舍衛國有一位大臣名叫須達，非常富有且樂善好施，經常賑濟貧困孤獨的人，當時被稱為給孤長者。因為娶兒媳婦的緣故到了王舍城護彌長者的家中，看到他們忙碌地準備各種器具，大擺供養，親自操勞，處理事務，將要用來請佛陀和比丘僧。須達聽到佛陀和僧人的名字，肅然起敬，心情愉悅，問護彌說：『什麼是佛僧？』護彌詳細地回答了他。須達感動敬佩，立即請求見佛陀，一睹佛陀的莊嚴相好，並聽聞妙法，身心開朗，證得須陀洹果（初果）。他長跪問佛陀：『舍衛城中，聽聞佛法容易得度，還有其他人嗎？』佛陀說：『那裡的人大多相信邪說，難以接受正教。』須達稟告佛陀：『唯愿您慈悲，屈尊降臨舍衛國，使那裡的眾生，去除邪見歸於正道。』佛陀告訴須達：『出家人的生活方式，應該與世俗有所區別，那裡沒有精舍，如何居住呢？』須達稟告說：『弟子能夠建造，希望得到您的允許。只是不知道建造的規矩，希望能夠偕同一位弟子，一同前往指示。』佛陀默然允許，命舍利弗一同前往。到達舍衛城后，勘察各處土地，沒有合適的地方。只有太子祗陀有一座園林，那裡的土地平坦方正，樹木茂盛，不遠不近，正好適合。須達恭敬地稟告太子，詳細地陳述了他的意圖。太子說：『我這座園林，是用來遊玩觀賞的，什麼都不缺少，如果想要，就用錢來買。』須達再三慇勤，恭敬地懇求。太子因為他情真意切難以拒絕，就說了一個高價，認為他一定買不起。告訴須達
【English Translation】 English version: Chā. Beishituó. Four castes. Four surnames of Xizhu (Four castes of ancient India).
The ninth year of Wuzi (Year to be determined).
The Buddha liberated Mahākāśyapa (Sanskrit Mahākāśyapa, meaning 'Drinker of Light', named so because his own light obscured others') and he attained the state of Arhat.
The Buddha preached Prajna to Bhadraka and others in the country of Kōṭi.
The elder Sudatta and Prince Jeta jointly built a monastery to offer to the Buddha - Explanation (Recorded because they valued the Buddha more than treasures).
In the country of Shravasti, there was a minister named Sudatta, who was very wealthy and generous, often providing relief to the poor and lonely. At that time, he was known as 'Anāthapiṇḍika' (giver to the orphans and destitute). Because of marrying his son's wife, he went to the house of the elder Humi in the city of Wangshe, and saw them busily preparing various utensils, setting up grand offerings, personally working hard, and handling affairs, intending to invite the Buddha and the Bhikkhu Sangha. Sudatta heard the names of the Buddha and the Sangha, and respectfully arose, feeling joyful. He asked Humi, 'What is the Buddha Sangha?' Humi answered him in detail. Sudatta was moved and admired, and immediately requested to see the Buddha, to behold the Buddha's dignified appearance, and to hear the wonderful Dharma. His body and mind were enlightened, and he attained the state of Srotaapanna (the first fruit). He knelt and asked the Buddha, 'In the city of Shravasti, is it easy to be liberated by hearing the Dharma, are there others?' The Buddha said, 'Most of the people there believe in heresies, and it is difficult to accept the true teachings.' Sudatta reported to the Buddha, 'I wish that you would be compassionate and condescend to come to the country of Shravasti, so that the sentient beings there can remove their evil views and return to the right path.' The Buddha told Sudatta, 'The way of life of those who have left home should be different from that of the secular world. There is no monastery there, how can they live?' Sudatta reported, 'This disciple can build one, I hope to get your permission. But I don't know the rules of construction, I hope to be able to go with a disciple to instruct me.' The Buddha silently agreed and ordered Shariputra to go with him. After arriving in the city of Shravasti, they surveyed the land everywhere, but there was no suitable place. Only Prince Jeta had a garden, where the land was flat and square, the trees were lush, not far and not near, just right. Sudatta respectfully reported to the prince, and explained his intentions in detail. The prince said, 'My garden is used for playing and sightseeing, I lack nothing, if you want it, buy it with money.' Sudatta repeatedly and earnestly, respectfully pleaded. The prince, because he was sincere and difficult to refuse, said a high price, thinking that he would not be able to afford it. He told Sudatta
達言。汝若能以黃金布地。令間無空者。便當相與。須達曰諾。敬依價命。太子言我戲卿耳。須達白言。太子不應戲言。乃以象負金。滿八十頃。太子念言。佛必大有道德。能使斯人輕寶乃爾。乃舍園中樹木。並起門樓。共以奉佛。須達與舍利弗。圖度起立精舍。以妙栴檀為泥。涂佛房地。十二浮圖。七十二講堂。三千六百間房。五百樓閣。佛告阿難。今此園地。須達所買。林樹門樓。祗陀所施。當號曰。祗樹給孤獨園(長者後生兜率陀天)。
己丑十年。
佛在柳山。為純真陀羅王等說法。
庚寅十一年。
佛在穢澤為阿拙摩說法。
佛升忉利天為母說法。
留夏九十日。優填王思甚。命匠以上妙栴檀。雕佛形像事之。及佛從忉利天下。像亦出迎。佛三呼。像三應。佛曰。汝于當來。作大法事。然無為真佛。實在己躬。波斯匿王。聞優填王雕栴檀像。乃召巧匠寫紫磨金。成如來像。佛記之曰。若有眾生。于佛滅后造立形像。種種供養。與佛無異。是人來世。必得唸佛清凈三昧。以至成佛(謹按栴檀佛像。在西土一千二百八十五年。來東土龜茲六十八年。涼州十四年。長安一十七年。江南一百七十三年。淮南三百六十七年。復至江南二十一年。汴梁一百七十七年。北至燕京。居
【現代漢語翻譯】 現代漢語譯本 須達說：『如果你能用黃金鋪滿這塊地，讓其間沒有空隙，我就和你成交。』 須達回答說：『好的，我遵照你的價格。』 太子說：『我只是和你開玩笑罷了。』 須達辯解說：『太子不應該戲言。』 於是用大象馱載黃金，鋪滿了八十頃土地。 太子心想：『佛陀必定具有極大的道德，才能使這個人如此輕視財寶。』 於是捐舍園中的樹木，並建造門樓，一同奉獻給佛陀。 須達與舍利弗（佛陀十大弟子之一，以智慧著稱）一起規劃建造精舍，用上好的栴檀木作為泥土，塗抹佛房的地面，建造了十二座浮圖（佛塔），七十二座講堂，三千六百間房屋，五百座樓閣。 佛陀告訴阿難（佛陀的十大弟子之一，以記憶力強著稱）：『現在這塊園地，是須達所買，林木門樓，是祗陀（Jetavana的音譯）所施捨，應當命名為祗樹給孤獨園（Anathapindika's Park，長者死後往生兜率陀天）。』 己丑十年（公元前534年）。 佛陀在柳山，為純真陀羅王等人說法。 庚寅十一年（公元前533年）。 佛陀在穢澤為阿拙摩說法。 佛陀上升到忉利天（Trayastrimsa Heaven，佛教宇宙觀中位於須彌山頂的天界）為母親說法。 停留過夏天九十天。優填王（Udayana，古印度憍賞彌國國王）非常思念佛陀，命令工匠用上好的栴檀木雕刻佛陀的形像來供奉。等到佛陀從忉利天下凡時，佛像也出來迎接。 佛陀三次呼喚，佛像三次應答。 佛陀說：『你將來會做很多弘揚佛法的事情，但是要知道無為才是真佛，真佛就在自身。』 波斯匿王（Prasenajit，古印度拘薩羅國國王）聽說優填王雕刻栴檀佛像，於是召集巧匠用紫磨金鑄造如來（Tathagata，佛陀的稱號之一）像。 佛陀預言說：『如果有眾生，在佛陀滅度后建造佛像，用各種方式供養，這與供養佛陀沒有區別。 這樣的人來世，必定能夠得到唸佛清凈三昧（Samadhi，佛教中的一種精神集中狀態），直至成佛。（謹按栴檀佛像，在西土一千二百八十五年，來到東土龜茲六十八年，涼州十四年，長安一十七年，江南一百七十三年，淮南三百六十七年，又到江南二十一年，汴梁一百七十七年，北至燕京，居住）
【English Translation】 English version Sudatta said, 'If you can spread gold over this land, leaving no space in between, then I will trade with you.' Sudatta replied, 'Okay, I will follow your price.' The prince said, 'I was just joking with you.' Sudatta argued, 'A prince should not joke.' So he used elephants to carry gold, covering eighty acres of land. The prince thought, 'The Buddha must have great virtue to make this person so disregard treasures.' So he donated the trees in the garden and built gate towers, all to offer to the Buddha. Sudatta and Sariputra (one of the Buddha's ten great disciples, known for his wisdom) planned and built the monastery together, using fine sandalwood as mud to coat the floor of the Buddha's room, building twelve stupas (pagodas), seventy-two lecture halls, three thousand six hundred rooms, and five hundred pavilions. The Buddha told Ananda (one of the Buddha's ten great disciples, known for his strong memory), 'Now this garden land was bought by Sudatta, and the trees and gate towers were donated by Jetavana, it should be named Jetavana Anathapindika's Park (after the elder died, he was reborn in the Tushita Heaven).' The tenth year of Ji Chou (534 BC). The Buddha was at Willow Mountain, preaching to King Chunzhen Tuoluo and others. The eleventh year of Geng Yin (533 BC). The Buddha preached to Achuma in the Dirty Marsh. The Buddha ascended to Trayastrimsa Heaven to preach to his mother. He stayed for ninety days during the summer retreat. King Udayana missed the Buddha very much and ordered craftsmen to carve an image of the Buddha from fine sandalwood to worship. When the Buddha descended from Trayastrimsa Heaven, the image also came out to greet him. The Buddha called out three times, and the image responded three times. The Buddha said, 'You will do many things to promote the Dharma in the future, but you must know that non-action is the true Buddha, and the true Buddha is within oneself.' King Prasenajit heard that King Udayana had carved a sandalwood Buddha image, so he summoned skilled craftsmen to cast a Tathagata (one of the Buddha's titles) image from purple-polished gold. The Buddha prophesied, 'If there are sentient beings who build Buddha images after the Buddha's Nirvana and make offerings in various ways, this is no different from making offerings to the Buddha. Such people will surely attain the Samadhi (a state of mental concentration in Buddhism) of pure mindfulness of the Buddha in the next life, until they become Buddhas. (According to records, the sandalwood Buddha image was in the Western Regions for 1,285 years, came to Kucha in the Eastern Regions for 68 years, Liangzhou for 14 years, Chang'an for 17 years, Jiangnan for 173 years, Huainan for 367 years, then to Jiangnan again for 21 years, Bianliang for 177 years, and north to Yanjing, where it resided)
聖安寺十二年。北至上京大儲慶寺二十年。南還燕宮內殿居五十四年。元丁丑歲三月。燕宮火。尚書石抹公迎還聖安寺居五十九年。至元十二年乙亥。遣大臣孛羅等四眾。備法駕仗衛音伎。奉迎萬壽山仁智殿。丁丑建大聖萬安寺。二十六年己丑。自仁智殿奉迎于寺之後殿。計自優填王造像之歲。至元延祐三年丙辰。凡二千三百有七年。至 皇清今上康熙二十八年己巳。見供 大內。凡二千六百八十年)。
祥符蔭曰。此像教之緣起也。及今二千餘年。而眾生睹相莊嚴。利益無邊。不可思議。謂非佛之無緣慈攝。悲願深重。能如是乎。若能瞻仰取足。證得己躬無為真佛。清凈三昧。方信佛身充滿。普見不動。而眾生與佛。不作兩橛。不隔纖毫矣。
辛卯十二年。
佛還摩竭國。為弗沙王等說法。
壬辰十三年。
佛為彌勒說修行本起經。
癸巳十四年。
佛歸王宮為父王說法王大信證令宮人受齋戒法。
佛成道十年。父凈飯王思一相見。遣梵志優陀耶。往迎還宮。優陀禮佛。具白王意。見佛威德。為天龍四眾所尊。遂求出家。聞法便證羅漢。佛告優陀。佛本出家。誓得成道。還度父母。今已道成。必當還國。但於國人。有所感動。方堪信化。汝今已得神足。可先歸見
【現代漢語翻譯】 現代漢語譯本 聖安寺十二年。（時間待考）北至上京大儲慶寺二十年。（時間待考）南還燕宮內殿居住五十四年。（時間待考）元丁丑歲（1277年）三月，燕宮失火，尚書石抹公迎回聖安寺居住五十九年。（時間待考）至元十二年乙亥（1275年），派遣大臣孛羅等四眾，準備法駕儀仗和音樂，奉迎至萬壽山仁智殿。丁丑年（1277年）建造大聖萬安寺。二十六年己丑（1289年），從仁智殿奉迎至寺廟的後殿。計算從優填王制造佛像之年，到元延祐三年丙辰（1316年），共計二千三百零七年。到皇清今上康熙二十八年己巳（1689年），見佛像供奉于大內（皇宮），總計二千六百八十年。
祥符蔭說：『這尊佛像乃是佛教緣起的象徵。至今二千多年，眾生瞻仰佛像的莊嚴，獲得的利益無邊無際，真是不可思議。如果不是佛的無緣大慈和深重悲願，怎麼能如此呢？如果能夠瞻仰佛像，從而證得自身無為的真佛，達到清凈三昧的境界，才能相信佛身充滿一切處，普遍顯現而不動搖，眾生與佛之間，沒有隔閡，沒有絲毫的距離。』
辛卯十二年。（時間待考）
佛陀返回摩竭陀國（Magadha），為弗沙王（King Pusa）等人說法。
壬辰十三年。（時間待考）
佛陀為彌勒（Maitreya）菩薩宣說《修行本起經》。
癸巳十四年。（時間待考）
佛陀回到王宮，為父王凈飯王（Suddhodana）說法，傳授王大信證，令宮人接受齋戒之法。
佛陀成道十年，父王凈飯王思念佛陀，派遣梵志優陀耶（Udayin）前往迎接佛陀回宮。優陀耶禮拜佛陀，詳細稟告了國王的心意，見到佛陀的威德，被天龍四眾所尊敬，於是請求出家。聽聞佛法后便證得阿羅漢果。佛陀告訴優陀耶：『我當初出家，發誓要成就佛道，然後回來度化父母。如今我已經成就佛道，必定會回國。但要讓國人有所感動，才能信服教化。你現在已經得到神足通，可以先回去見國王。』
【English Translation】 English version In the twelfth year at Sheng'an Temple. (Time to be determined) Twenty years north to the Da Chuqing Temple in Shangjing. (Time to be determined) Fifty-four years residing in the inner hall of the Yan Palace to the south. (Time to be determined) In the third month of the Yuan Dynasty's Dingchou year (1277 AD), a fire broke out in the Yan Palace. The Minister of the Ministry of Works, Shi Mo, welcomed him back to Sheng'an Temple, where he resided for fifty-nine years. (Time to be determined) In the twelfth year of Zhiyuan, Yihai (1275 AD), the minister Bo Luo and others were sent to prepare the Dharma chariot and musical instruments to welcome him to the Ren Zhi Hall on Longevity Mountain. The Dasheng Wan'an Temple was built in the Dingchou year (1277 AD). In the twenty-sixth year, Jichou (1289 AD), he was welcomed from the Ren Zhi Hall to the rear hall of the temple. Counting from the year when King Udayana created the statue, to the third year of Yuan Dynasty's Yanyou, Bingchen (1316 AD), it has been two thousand three hundred and seven years. Until the twenty-eighth year of the current Emperor Kangxi of the Qing Dynasty, Jisi (1689 AD), the statue is seen enshrined in the Imperial Palace, totaling two thousand six hundred and eighty years.
Xiangfu Yin said: 'This statue is the origin of the Buddha's teachings. For more than two thousand years, sentient beings have witnessed the solemnity of the statue and received boundless benefits, which is truly inconceivable. If it were not for the Buddha's unconditioned compassion and profound vows, how could it be so? If one can contemplate the statue and realize the true Buddha within oneself, attaining the state of pure Samadhi, then one can believe that the Buddha's body fills all places, appearing universally without moving, and that there is no separation or distance between sentient beings and the Buddha.'
Twelfth year of Xinmao. (Time to be determined)
The Buddha returned to Magadha (摩竭陀國) to preach to King Pusa (弗沙王) and others.
Thirteenth year of Renchen. (Time to be determined)
The Buddha preached the Sutra of the Origin of Practice (修行本起經) to Maitreya (彌勒).
Fourteenth year of Guisi. (Time to be determined)
The Buddha returned to the royal palace to preach to his father, King Suddhodana (凈飯王), transmitting the Great Faith Testimony and instructing the palace women to receive the precepts of fasting.
Ten years after the Buddha's enlightenment, his father, King Suddhodana, longed to see him and sent the Brahmin Udayin (優陀耶) to welcome him back to the palace. Udayin bowed to the Buddha and reported the king's intentions in detail. Seeing the Buddha's majesty and being revered by the Four Assemblies of gods, dragons, and humans, he requested to become a monk. Upon hearing the Dharma, he attained the state of Arhat. The Buddha told Udayin: 'When I first left home, I vowed to attain Buddhahood and then return to liberate my parents. Now that I have attained Buddhahood, I will surely return to the country. But the people of the country must be moved in order to believe in the teachings. Now that you have attained supernatural powers, you can first return to see the king.'
神變。卻後七日。佛當還宮。優陀受敕。從空而還。往到本國。見種種神變。王及臣民。莫不驚喜。知佛當來。即敕國中。嚴潔道涂。盛陳儀仗。如轉輪王。千乘萬騎。出破四十里。奉迎世尊。佛及弟子。整衣持缽。發來王城。釋梵四天。聞佛遠國。皆來侍送。四天前導。梵天侍右。帝釋侍左。諸比邱眾。皆隨佛后。八部天龍。香華幢幡。佈滿空際。諸天伎樂。節奏熙和。佛適進路。三千國土。六反震動。百歲枯樹。皆生華實。久涸溪澗。自涌甘泉。王遙見佛。于大眾中。如星中月。如日初出。相好嚴身。晃如金山。悲喜禮佛。共相慰問。大臣百官。皆稽首禮。擁迎入城。足蹈門閾。地為大動。天雨眾華。樂器皆鳴。國中人民。所有疾苦。一切皆息。婦女珠環。相橖作聲。地中寶藏自然發見。懷異心者。皆共和同。懷妊母人。身心安樂。產端正子。百鳥異獸。相和欣鳴。蒙其光潤。皆脫業障。地獄休息。餓鬼飽滿。一切眾生。皆沾利益。佛入王宮。為父說法。王得證道。耶輸瞿彝。禮佛受戒。羅云(佛之子也)稽首禮佛。奉佛印環。佛語父王。及諸臣曰。此吾之子。緣吾化生。無復懷疑也。宮人大小。咸受戒法。及八關齋。
明教嵩曰。聖人之道。以善為用。聖人之善。以孝為端。為善而不先其端。無善也。為
【現代漢語翻譯】 現代漢語譯本
神變。七日之後，佛陀將返回王宮。優陀接受佛陀的命令，從空中返回本國。他看到了種種神奇的變化，國王和臣民無不驚喜。他們得知佛陀將要到來，便命令國內，莊嚴地清掃道路，盛大地陳列儀仗，如同迎接轉輪聖王一般，率領千輛車萬匹馬，出城四十里，恭敬地迎接世尊。佛陀和弟子們整理好衣物，拿著缽，向王城走來。釋提桓因（帝釋天），梵天和四天王，聽說佛陀要從遠方歸來，都前來侍奉護送。四天王在前面引導，梵天在右邊侍奉，帝釋天在左邊侍奉，眾比丘跟在佛陀身後。八部天龍，散佈香花，舉著幢幡，佈滿了天空。諸天的伎樂，演奏著熙和的樂曲。佛陀剛一前進，三千國土，發生了六種震動。百年的枯樹，都開花結果。乾涸已久的溪澗，自然涌出甘甜的泉水。國王遠遠地看見佛陀，在眾人之中，如同星星中的月亮，如同初升的太陽，相貌莊嚴美好，光芒四射如同金山一般。他悲喜交加地禮拜佛陀，互相慰問。大臣百官，都叩頭行禮，擁護著佛陀進入王城。佛陀的腳剛踏入門檻，大地就發生了巨大的震動，天空下起了各種各樣的花朵，樂器都鳴響起來。國內人民，所有的疾病痛苦，全都停止了。婦女的珠環，互相撞擊發出聲音。地中的寶藏自然顯現出來。心懷異心的人，都變得和諧一致。懷孕的婦人，身心安樂，生下端正的孩子。各種鳥類和奇異的野獸，互相鳴叫，感到歡欣。蒙受佛陀的光芒滋潤，都脫離了業障。地獄停止了刑罰，餓鬼得到了飽滿。一切眾生，都沾染了利益。佛陀進入王宮，為父王說法。國王因此證得了聖道。耶輸陀羅（釋迦牟尼佛之妻）和羅睺羅（佛之子），禮拜佛陀，接受戒律。羅睺羅叩頭禮拜佛陀，奉上佛陀的印環。佛陀對父王和各位大臣說：『這是我的兒子，因為我的教化而生，不要再懷疑了。』宮人無論大小，都接受了戒法，以及八關齋戒。
明教嵩說：聖人的道，以善為用。聖人的善，以孝為根本。行善而不先從根本做起，就不能算是真正的善。 English version
Miraculous Transformation. After seven days, the Buddha would return to the palace. U陀 (Uda, name of a person) received the Buddha's command and returned from the sky to his own country. He saw all kinds of miraculous transformations, and the king and his subjects were all delighted. Knowing that the Buddha was about to arrive, they ordered the country to solemnly clean the roads and grandly display the ceremonial guards, as if welcoming a Chakravarti King (轉輪聖王, Wheel-Turning King), leading thousands of chariots and tens of thousands of horses, going out forty miles to respectfully welcome the World Honored One (世尊, another name for the Buddha). The Buddha and his disciples tidied their robes, held their alms bowls, and walked towards the royal city. Śakra (釋提桓因, another name for Indra), Brahma (梵天, the creator god in Hinduism and Buddhism), and the Four Heavenly Kings (四天王, the guardians of the four cardinal directions), hearing that the Buddha was returning from afar, all came to serve and escort him. The Four Heavenly Kings led the way, Brahma served on the right, Śakra served on the left, and the assembly of Bhikkhus (比邱, Buddhist monks) followed behind the Buddha. The Eight Classes of Gods and Dragons (八部天龍, deities and mythical beings), scattering fragrant flowers and holding banners, filled the sky. The music of the heavens played harmonious melodies. As soon as the Buddha advanced, the three thousand lands shook in six ways. Hundred-year-old withered trees all blossomed and bore fruit. Long-dried streams naturally gushed forth sweet springs. The king saw the Buddha from afar, in the midst of the crowd, like the moon among the stars, like the newly rising sun, with dignified and beautiful features, shining like a golden mountain. He bowed to the Buddha with mingled joy and sorrow, and they greeted each other. The ministers and officials all prostrated themselves and escorted the Buddha into the royal city. As the Buddha's foot stepped over the threshold, the earth shook greatly, the sky rained down various flowers, and the musical instruments all sounded. All the diseases and sufferings of the people in the country ceased. The women's pearl rings clashed against each other, making sounds. The treasures in the earth naturally appeared. Those with different minds became harmonious and united. Pregnant women felt peaceful and happy in body and mind, and gave birth to upright children. Various birds and strange beasts sang together, feeling joyful. Receiving the nourishment of the Buddha's light, they all escaped karmic obstacles. The hells ceased their punishments, and the hungry ghosts were filled. All beings received benefits. The Buddha entered the royal palace and preached the Dharma to his father, the king. The king thus attained enlightenment. Yaśodharā (耶輸陀羅, the wife of Siddhartha Gautama) and Rāhula (羅云, the son of Siddhartha Gautama) bowed to the Buddha and received the precepts. Rāhula bowed to the Buddha and offered the Buddha's seal ring. The Buddha said to his father, the king, and the ministers: 'This is my son, born because of my teachings, do not doubt it anymore.' All the palace people, both great and small, received the precepts and the Eight Precepts (八關齋戒, eight vows taken by lay Buddhists for a period of time).
Mingjiao Song (明教嵩, a Buddhist monk) said: The way of the sage uses goodness. The goodness of the sage takes filial piety as its foundation. To do good without first starting from the foundation is not true goodness.
【English Translation】 Miraculous Transformation. After seven days, the Buddha would return to the palace. U陀 (Uda, name of a person) received the Buddha's command and returned from the sky to his own country. He saw all kinds of miraculous transformations, and the king and his subjects were all delighted. Knowing that the Buddha was about to arrive, they ordered the country to solemnly clean the roads and grandly display the ceremonial guards, as if welcoming a Chakravarti King (轉輪聖王, Wheel-Turning King), leading thousands of chariots and tens of thousands of horses, going out forty miles to respectfully welcome the World Honored One (世尊, another name for the Buddha). The Buddha and his disciples tidied their robes, held their alms bowls, and walked towards the royal city. Śakra (釋提桓因, another name for Indra), Brahma (梵天, the creator god in Hinduism and Buddhism), and the Four Heavenly Kings (四天王, the guardians of the four cardinal directions), hearing that the Buddha was returning from afar, all came to serve and escort him. The Four Heavenly Kings led the way, Brahma served on the right, Śakra served on the left, and the assembly of Bhikkhus (比邱, Buddhist monks) followed behind the Buddha. The Eight Classes of Gods and Dragons (八部天龍, deities and mythical beings), scattering fragrant flowers and holding banners, filled the sky. The music of the heavens played harmonious melodies. As soon as the Buddha advanced, the three thousand lands shook in six ways. Hundred-year-old withered trees all blossomed and bore fruit. Long-dried streams naturally gushed forth sweet springs. The king saw the Buddha from afar, in the midst of the crowd, like the moon among the stars, like the newly rising sun, with dignified and beautiful features, shining like a golden mountain. He bowed to the Buddha with mingled joy and sorrow, and they greeted each other. The ministers and officials all prostrated themselves and escorted the Buddha into the royal city. As the Buddha's foot stepped over the threshold, the earth shook greatly, the sky rained down various flowers, and the musical instruments all sounded. All the diseases and sufferings of the people in the country ceased. The women's pearl rings clashed against each other, making sounds. The treasures in the earth naturally appeared. Those with different minds became harmonious and united. Pregnant women felt peaceful and happy in body and mind, and gave birth to upright children. Various birds and strange beasts sang together, feeling joyful. Receiving the nourishment of the Buddha's light, they all escaped karmic obstacles. The hells ceased their punishments, and the hungry ghosts were filled. All beings received benefits. The Buddha entered the royal palace and preached the Dharma to his father, the king. The king thus attained enlightenment. Yaśodharā (耶輸陀羅, the wife of Siddhartha Gautama) and Rāhula (羅云, the son of Siddhartha Gautama) bowed to the Buddha and received the precepts. Rāhula bowed to the Buddha and offered the Buddha's seal ring. The Buddha said to his father, the king, and the ministers: 'This is my son, born because of my teachings, do not doubt it anymore.' All the palace people, both great and small, received the precepts and the Eight Precepts (八關齋戒, eight vows taken by lay Buddhists for a period of time).
Mingjiao Song (明教嵩, a Buddhist monk) said: The way of the sage uses goodness. The goodness of the sage takes filial piety as its foundation. To do good without first starting from the foundation is not true goodness.
道而不在其用。無道也。用所以驗道也。端所以行善也。行善而其善未行乎父母。能溥善乎。驗道而不見其道之溥。能為道乎。是故聖人之為道也。無所不善。聖人之為善也。未始遺親。親也者。形生之大本也。人道之大恩也。唯大聖人。為能重其大本。報其大恩。故方其成道之初。登天先以道諭其母氏。應命還其故國。為父說法。而其國皆化。聖人可謂與人道而大順也。養不足以報父母。以德報之。德不足以達父母。以道達之。嗚呼。可謂至矣。
靈巖儲刻孝經序或曰。孝經為儒家開宗明義之書。沙門釋子。自有五千四十八卷。百韋陀典。何取於越俎為也。弗也。世出世間。舍孝無從矣。我沙門嘗遭滅物絕倫之謗。蓋沙門或舍來耜。或舍舟車負販。兒童時或一字不到眼。或長而茫失。即天資近古。懵無證據。其舍丹鉛服三事衲者。始不過舉鄒魯之聖經。為富貴之先導。經云。愛親者。不敢惡於人。敬親者。不敢慢於人。又云。言滿天下無口過。行滿天下無怨惡。不體聖心。則章句而已矣。我沙門半月半月。誦梵網心地品。一則曰慈悲心。孝順心。二則曰孝順心。慈悲心。非慈悲孝順。則非正語正見。自非正語正見。安能生一切眾生正語正見哉。世尊道成。先度父母。古人生五十。方知四十九年之非。弘儲明年
【現代漢語翻譯】 現代漢語譯本： 道存在，卻不能被運用，這就是沒有道。運用是用來驗證道的。端正自身是用來行善的。行善，如果對父母的善行還不夠，能做到廣施善行嗎？驗證道，如果看不到道的博大，能算是得道嗎？因此，聖人所遵循的道，無所不善；聖人所行的善，從未遺忘親人。親人，是生命形成的根本，是人道最大的恩情。只有大聖人，才能重視這根本，報答這恩情。所以在他們成道之初，昇天首先用道來開導他們的母親，應天命回到故國，為父親說法，整個國家都被教化。聖人可以說是順應人道而且非常徹底了。用供養不足以報答父母，就用德行來報答；德行不足以通達父母，就用道來通達。唉！這可以說是最圓滿了。
靈巖儲刻《孝經》序中有人說，《孝經》是儒家開宗明義的書。我們沙門釋子（佛教出家人），自有五千四十八卷佛經，無數的韋陀典籍，為何要取用儒家的東西呢？不是這樣的。世間和出世間，離開孝道就無從談起。我們沙門曾經遭受滅倫絕物的誹謗。因為沙門有的放棄農具，有的放棄舟車販運，小時候有的一個字都不認識，長大后茫然無知。即使天資接近古人，也懵懂無知，沒有證據。他們放棄科舉，穿上僧衣，最初不過是把鄒魯（指孔孟之道）的聖經，作為追求富貴的先導。經書上說：『愛親的人，不敢憎恨別人；敬親的人，不敢怠慢別人。』又說：『言語傳遍天下而沒有過失，行為傳遍天下而沒有怨恨。』不體會聖人的心意，就只是章句而已。我們沙門每半個月誦讀《梵網經·心地品》，其中一則說慈悲心、孝順心，另一則說孝順心、慈悲心。沒有慈悲孝順，就不是正語正見。如果不是正語正見，怎麼能使一切眾生生起正語正見呢？世尊（釋迦牟尼佛）成道后，首先度化父母。古人活到五十歲，才知道前四十九年的錯誤。弘儲明年（乾隆五十年，即1785年）
【English Translation】 English version: The Dao exists, but it is not put to use; this is the absence of Dao. Application is how we verify the Dao. Correcting oneself is how we practice goodness. If our good deeds towards our parents are insufficient, how can we extend goodness to all? If we verify the Dao but do not see its vastness, can we be said to have attained the Dao? Therefore, the Dao followed by the sage encompasses all goodness; the good deeds of the sage never neglect their parents. Parents are the foundation of our physical existence and the greatest kindness in human relationships. Only the great sages can value this foundation and repay this kindness. Thus, at the beginning of their enlightenment, they ascended to heaven to first enlighten their mother with the Dao, and upon returning to their homeland in accordance with destiny, they preached the Dharma to their father, transforming the entire nation. The sage can be said to be in complete accordance with the Dao of humanity. If nourishment is insufficient to repay parents, repay them with virtue; if virtue is insufficient to reach parents, reach them with the Dao. Alas! This can be said to be the ultimate.
In the preface to the Lingyan edition of the Classic of Filial Piety, some say that the Classic of Filial Piety is the book that opens and clarifies the meaning of Confucianism. We, the Shramana Shakyaputras (Buddhist monks), have our own 5,048 volumes of Buddhist scriptures and countless Vedas. Why should we take from the Confucian tradition? It is not so. In both worldly and otherworldly matters, there is no way to proceed without filial piety. We Shramanas have been slandered as destroying ethics and abandoning things. This is because some Shramanas abandon farming tools, some abandon boats and vehicles for peddling, some do not recognize a single character as children, and some remain ignorant even as adults. Even if their talents are close to those of the ancients, they are ignorant and have no evidence. They abandon the imperial examinations and wear monastic robes, initially only using the sacred texts of Zou and Lu (referring to Confucianism and Mencius) as a guide to wealth and honor. The scriptures say: 'Those who love their parents dare not hate others; those who respect their parents dare not be disrespectful to others.' It also says: 'Words that spread throughout the world without fault, actions that spread throughout the world without resentment.' Without understanding the heart of the sage, it is merely textual interpretation. We Shramanas recite the 'Mind-Ground Chapter' of the Brahma Net Sutra every half month, one saying 'compassionate heart, filial heart,' and the other saying 'filial heart, compassionate heart.' Without compassion and filial piety, there is no right speech and right view. If there is no right speech and right view, how can all sentient beings generate right speech and right view? After the World Honored One (Sakyamuni Buddha) attained enlightenment, he first liberated his parents. Ancient people lived to fifty years old before realizing the mistakes of the previous forty-nine years. Hong Chu next year (Qianlong 50th year, i.e., 1785)
甲辰六十。較古人十年。而孔子七十二制孝經。告備于天。假我數年。庶幾言立。則弘儲不敢自必也。
王遣其族五百貴子從佛出家。
佛從弟阿難白佛。愿垂剃度。佛令著袈裟衣。成僧寶已。次第禮諸沙門。至優波離。心自念言。是我家僕不能為禮。佛告之曰。學道唯論前後。不問尊卑。佛法猶如大海。悉受萬川四流。不避污凈。宜棄自大。折驕慢幢。阿難受誨。心凈如空。稽首作禮。天地大震。眾會同嘆。善哉善哉。為道等心。除自高意。
佛往摩竭提國。
佛為摩竭提國瓶沙王說法。王以竹園精舍供佛。
佛敕竹林住持舍利弗統之靈山住持大迦葉統之。
佛敕目連取羅云出家(即羅睺羅。佛之子也)。
甲午十五年。
乙未十六年。
佛復還王城。
為釋種說法。八萬四千人。皆證初果。
丙申十七年。
丁酉十八年。
戊戌十九年。
佛還王宮省父病四天王等赴喪。
凈飯王臥病。思見佛及羅云等。佛在靈鷲山。天耳遙聞。知父命將終。告敕阿難羅云等。父王凈飯。今得重病。應往覲省。即放光明。光照一切。及王之身。王蒙光觸。如栴檀風。吹悅身心。患苦頓息。知佛當來。見斯光瑞。王見佛來。敬意踴躍
【現代漢語翻譯】 現代漢語譯本 甲辰年（時間待考）。比古人多活十年。孔子七十二歲時完成了《孝經》，向天宣告完成。如果再給我幾年時間，或許能有所成就，但弘儲不敢肯定。
國王派遣他的五百名貴族子弟跟隨佛陀出家。
佛陀的堂弟阿難（Ananda，佛陀十大弟子之一）請求佛陀為他剃度。佛陀讓他穿上袈裟，成為僧寶后，依次向各位沙門（Shramana，修行者）行禮。當輪到優波離（Upali，持戒第一的弟子）時，阿難心想：『他是我家的僕人，我不能向他行禮。』佛陀告誡他說：『學道只論先後，不問尊卑。佛法猶如大海，能容納萬川四流，不避污穢與清凈。應該拋棄自大，折斷驕慢之幢。』阿難接受教誨，內心清凈如虛空，稽首作禮。天地大震動，大眾一同讚歎：『善哉！善哉！為求道之心平等，去除自高自大的意念。』
佛陀前往摩竭提國（Magadha，古印度十六雄國之一）。
佛陀為摩竭提國的瓶沙王（Bimbisara，古印度摩揭陀國國王）說法。瓶沙王以竹園精舍（Venuvana-vihara，佛教史上第一座寺院）供養佛陀。
佛陀敕令住在竹林的住持舍利弗（Sariputra，智慧第一的弟子）統領，靈山的住持大迦葉（Mahakasyapa，頭陀第一的弟子）統領。
佛陀敕令目連（Maudgalyayana，神通第一的弟子）帶羅云（Rahula，密行第一的弟子，即羅睺羅，佛陀的兒子）出家。
甲午年（時間待考）十五年。
乙未年（時間待考）十六年。
佛陀再次回到王舍城（Rajagrha，古印度摩揭陀國都城）。
為釋迦族人說法，八萬四千人都證得了初果（Sotapanna，須陀洹）。
丙申年（時間待考）十七年。
丁酉年（時間待考）十八年。
戊戌年（時間待考）十九年。
佛陀回到王宮探望父親的病情，四大天王等前來奔喪。
凈飯王（Suddhodana，釋迦牟尼的父親）臥病在床，想見佛陀和羅云等人。佛陀在靈鷲山（Grdhrakuta，又名鷲峰山），用天耳遙聽到，知道父親的壽命將盡，告誡阿難、羅云等人：『父王凈飯現在病重，我們應該前去探望。』隨即放出光明，光芒照耀一切，也照耀到國王的身上。國王蒙受光芒的照觸，如同栴檀風吹拂，身心愉悅，病痛頓消，知道佛陀將要到來，見到這吉祥的徵兆。國王見到佛陀到來，敬意涌動。
【English Translation】 English version The year Jia Chen (year to be determined) is sixty. It's ten years longer than the lifespan of ancient people. When Confucius was seventy-two, he completed the Classic of Filial Piety and announced its completion to Heaven. If I were granted a few more years, perhaps I could establish something, but I, Hong Chu, cannot be certain.
The king sent five hundred noble sons of his clan to become monks following the Buddha.
The Buddha's cousin, Ananda (one of the ten principal disciples of the Buddha), asked the Buddha to shave his head and ordain him. The Buddha had him put on the kasaya robe, and after he became a Sangha jewel, he paid respects to all the Shramanas (ascetics) in order. When it came to Upali (foremost in upholding the precepts), Ananda thought to himself, 'He is a servant of my household; I cannot pay respects to him.' The Buddha admonished him, saying, 'In learning the Way, only seniority matters, not rank. The Buddha-dharma is like a great ocean, which receives all rivers and streams, not avoiding impurity or purity. One should abandon arrogance and break the banner of pride.' Ananda received the teaching, his mind as pure as the sky, and he bowed his head in prostration. Heaven and earth greatly shook, and the assembly exclaimed in unison, 'Excellent! Excellent! For the sake of the Way, the mind is equal, and self-conceit is removed.'
The Buddha went to the country of Magadha (one of the sixteen Mahajanapadas of ancient India).
The Buddha preached to King Bimbisara (king of Magadha) of Magadha. The king offered the Bamboo Grove Monastery (Venuvana-vihara, the first Buddhist monastery) to the Buddha.
The Buddha ordered Sariputra (foremost in wisdom), the abbot of the Bamboo Grove, to oversee it, and Mahakasyapa (foremost in ascetic practices), the abbot of Ling Mountain, to oversee it.
The Buddha ordered Maudgalyayana (foremost in supernatural powers) to take Rahula (foremost in esoteric practice, the Buddha's son) to become a monk.
The year Jia Wu (year to be determined), the fifteenth year.
The year Yi Wei (year to be determined), the sixteenth year.
The Buddha returned to Rajagrha (the capital of Magadha) again.
He preached to the Sakya clan, and eighty-four thousand people all attained the first fruit (Sotapanna).
The year Bing Shen (year to be determined), the seventeenth year.
The year Ding You (year to be determined), the eighteenth year.
The year Wu Xu (year to be determined), the nineteenth year.
The Buddha returned to the palace to visit his father's illness, and the Four Heavenly Kings and others came to attend the funeral.
King Suddhodana (father of Sakyamuni) was ill in bed and wanted to see the Buddha and Rahula. The Buddha was on Vulture Peak (Grdhrakuta), and with his heavenly ear, he heard from afar, knowing that his father's life was coming to an end. He told Ananda, Rahula, and others, 'Father King Suddhodana is now seriously ill; we should go and visit him.' Immediately, he emitted light, which illuminated everything, including the king's body. The king, touched by the light, felt as if a sandalwood breeze was blowing, making his body and mind joyful, and his suffering ceased. He knew that the Buddha was coming and saw this auspicious sign. When the king saw the Buddha coming, his reverence surged.
。不覺起坐。佛告父王。莫復愁悒。父王道德純備。無有缺減。命雖欲終。當生凈域。時佛出金色臂。伸手舒光。著王心上。王合掌。心禮于佛。便爾命終。諸釋眾臣。以眾香汁。沐浴王身。飾以白㲲。及諸繒帛。斂以金棺。奉置七寶莊校獅子座上。燒首散華。垂覆真球羅網。佛共難陀。于座之前。肅恭而立。阿難羅云。居棺之後。即時三千大千世界。六種震動。欲界一切諸天。與無數百千眷屬。俱來赴喪。四方天王。統諸鬼神龍眾。百千萬億。伎樂如雲。俱來赴喪。皆共發哀。舉聲啼哭。時難陀等。白佛長跪。愿欲擔棺。佛念當來。世人兇暴。不孝父母。不報育養之恩。為是之故。躬行法化。自欲擔于父王之棺。時四天王。竊共思議。佛為三界中尊。一切之父。雖躬行化。云何擔棺。俱共長跪。同白佛言。我等是佛弟子。從佛聞法。成須陀洹。我曹宜代世尊。擔父王之棺。佛聽許之。四王肩棺。舉國悲仰。佛執香爐。在棺前導。威光益顯。如萬日照臨。詣于墓所。靈鷲山中。有千羅漢。乘空而來。稽首白佛。欲敕何事。佛敕往大海渚。取妙栴檀。以為香薪。香薪積已。金棺置上。舉火焚之。佛為四眾說法。令出生死。遠離慾火。悟世無常。發心求道者。不可勝計。爾時諸王。各持五百乳瓶。以用滅之。競共收骨。盛
置金函。以起塔廟。而供養之(凈飯王生凈居天)。
明教嵩終孝章曰。父母之喪。沙門服衰绖則非所宜。當服大布。過斂。則以時往其家。送葬。或扶或導三年必心喪。靜居修行。以贊父母之冥。遇喪期忌日伏臘。必營供祀誦。居師之喪。必如喪其父母。稟戒十師之喪。則有降殺。觀佛泥洹之時。大眾撫膺泣血。吾徒臨喪。可不哀乎。
宗統編年卷之一 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之二
佛紀(下)
穆王己亥二十年。
佛在六慾天說大集經。
如來成佛十六年。知諸菩薩。堪能住持大乘法藏。即于欲色二界中間。大寶坊內。說大集經。
祥符蔭曰。四十九年。三轉法輪。五時八教。總不出剎那際三昧中。如說法華六十小劫。時會聽者謂如食頃。佛佛道同。今古不異。又豈可以世間時數情量測定之耶。諸所說法。本不局於時。難盡以年推。就經傳所載者紀之。以概其餘。學者當默識心通。思過半矣。
庚子二十一年。
佛住世說法度生 發明(佛住世四十九年。無非說法度生。其間竺干遠隔。時代渺茫。難以定稽。年次之下。通書說法度生以概之。其有關於宗統者。總于末後書列)。
辛丑二十
【現代漢語翻譯】 現代漢語譯本： 安置金函，用來建造塔廟，並且供養它（凈飯王(Śuddhodana)生於凈居天(Śuddhāvāsa)）。 明教嵩(Míngjiào Sōng)最終在孝章(Xiàozhāng)中說：父母的喪事，沙門(Śrāmaṇa)穿戴喪服是不合適的，應當穿粗布喪服。在入殮時，要按時前往其家，送葬。或者攙扶或者引導，三年必須守心喪，安靜地居住修行，來贊助父母的冥福。遇到喪期忌日伏臘，必須操辦供祀誦經。居士(Upāsaka)的喪事，必須像喪父母一樣。稟戒十師的喪事，則有降殺之禮。觀看佛陀涅槃(Nirvāṇa)之時，大眾捶胸哭泣，我們的同道面臨喪事，能不悲哀嗎？ 宗統編年卷之一 卍新續藏第 86 冊 No. 1600 宗統編年 宗統編年卷之二 佛紀(下) 穆王己亥二十年（公元前957年）。 佛在六慾天(Ṣaḍdeva-kāyika)說大集經(Mahāsaṃnipāta-sūtra)。 如來(Tathāgata)成佛十六年，知道諸菩薩(Bodhisattva)堪能住持大乘(Mahāyāna)法藏，即于欲界(Kāmadhātu)色界(Rūpadhātu)二界中間，大寶坊內，說大集經。 祥符蔭(Xiángfú Yìn)說：四十九年，三轉法輪(Dharmacakra)，五時八教，總不出剎那際三昧(Samādhi)中。如說法華(Saddharma Puṇḍarīka)六十小劫，時會聽者認為如食頃。佛佛道同，今古不異。又豈可以用世間時數情量測定之耶？諸所說法，本不局於時，難盡以年推。就經傳所載者紀之，以概其餘。學者當默識心通，思過半矣。 庚子二十一年（公元前956年）。 佛住世說法度生（佛住世四十九年，無非說法度生。其間竺干遠隔，時代渺茫，難以定稽。年次之下，通書說法度生以概之。其有關於宗統者，總于末後書列）。 辛丑二十二年（公元前955年）。
【English Translation】 English version: He placed a golden casket to build pagodas and temples, and made offerings to it (Śuddhodana, born in Śuddhāvāsa). Míngjiào Sōng ultimately said in Xiàozhāng: For the funeral of parents, it is not appropriate for a Śrāmaṇa to wear mourning clothes; he should wear coarse cloth mourning clothes. At the time of encoffining, he should go to their home on time to attend the funeral. Either supporting or guiding, he must observe mourning in his heart for three years, quietly residing and practicing to assist the deceased parents' happiness in the afterlife. When encountering mourning periods, memorial days, and seasonal sacrifices, he must arrange offerings and sutra recitations. For the funeral of his preceptor (Upādhyāya), it must be like mourning his own parents. For the funerals of the ten preceptors who conferred precepts, there are reduced mourning rites. Observing the time of the Buddha's Nirvāṇa, the assembly beat their chests and wept blood; can our fellow practitioners not be sorrowful when facing funerals? Chronicles of the Zongtong, Volume 1 Supplementary Volume 86, No. 1600, Chronicles of the Zongtong in the New Buddhist Canon Chronicles of the Zongtong, Volume 2 Buddhist Annals (Part 2) The 20th year of King Mu's reign, year Jǐhài (957 BCE). The Buddha preached the Mahāsaṃnipāta-sūtra in the Six Desire Realms (Ṣaḍdeva-kāyika). Sixteen years after the Tathāgata attained Buddhahood, knowing that the Bodhisattvas were capable of upholding the Mahāyāna Dharma treasury, he preached the Mahāsaṃnipāta-sūtra in the Great Jewel Hall, located between the Desire Realm (Kāmadhātu) and the Form Realm (Rūpadhātu). Xiángfú Yìn said: In forty-nine years, the Three Turnings of the Dharma Wheel (Dharmacakra), the Five Periods and Eight Teachings, do not go beyond the Samādhi of an instant. For example, preaching the Saddharma Puṇḍarīka for sixty small kalpas, those listening at the time felt it was like a meal's duration. The Buddhas' paths are the same, and the past and present are not different. How can one measure and determine it with worldly time and emotional calculations? All that is preached is not limited to time, and it is difficult to deduce it entirely by years. Record what is found in the sutras and transmissions to summarize the rest. Scholars should silently understand and communicate with their minds, and more than half of the task will be accomplished. The 21st year of Gēngzǐ (956 BCE). The Buddha dwelt in the world, preaching the Dharma and delivering beings (The Buddha dwelt in the world for forty-nine years, doing nothing but preaching the Dharma and delivering beings. In the meantime, India and China were far apart, and the times were vague, making it difficult to determine. Below the year, the general statement 'preaching the Dharma and delivering beings' is used to summarize it. Those related to the Zongtong are listed at the end). The 22nd year of Xīnchǒu (955 BCE).
二年。
佛住世說法度生。
仁王般若云。二十八年。說摩訶般若。靈山八載。說法華經。
佛始制戒律命優波離綱紀大眾。
佛命阿難為侍者 發明(慶持法得人也)。
壬寅二十三年。
癸卯二十四年。
甲辰二十五年。
乙巳二十六年。
丙午二十七年。
丁未二十八年。
戊申二十九年。
己酉三十年。
庚戌三十一年。
辛亥三十二年。
佛姨母大愛道(即摩訶波提)求出家。
佛還迦維衛國。大愛道稽首白佛言。我聞女人精進。亦可得道。今我敬信。愿得出家。受持法律。以學于道。佛止之曰。無以女人。入我法律。而出家也。若如此者。清凈梵行。當必不久。正法住世。即易衰微。大愛道再三哀求。佛不聽許。阿難見而憫之。稽首代懇。且曰。大愛道多有善意。佛初生時。躬侍養育。今求出家。何不聽許。佛曰。我非不知大愛道於我有恩。今我成佛。于大愛道。恩亦不淺。以從於佛。得受五戒。歸依三寶。通道見諦。此之恩德。非世可比。但聽女人出家。則于佛法。有所障礙。譬如稻田。莠稗叢雜。必敗良苗。女人出家。清凈大法。不久衰弱。假使必求出家者。須令盡壽。奉行八敬之法。譬如防
【現代漢語翻譯】 現代漢語譯本 二年。
佛陀住世說法度化眾生。
《仁王般若經》中說，佛陀用二十八年的時間宣講《摩訶般若經》，在靈鷲山用了八年的時間宣講《法華經》。
佛陀開始制定戒律，命令優波離（Upali）綱紀大眾。
佛陀命阿難（Ananda）為侍者（發明：慶幸得到可以秉持佛法的人）。
壬寅二十三年（公元前524年）。
癸卯二十四年（公元前523年）。
甲辰二十五年（公元前522年）。
乙巳二十六年（公元前521年）。
丙午二十七年（公元前520年）。
丁未二十八年（公元前519年）。
戊申二十九年（公元前518年）。
己酉三十年（公元前517年）。
庚戌三十一年（公元前516年）。
辛亥三十二年（公元前515年）。
佛陀的姨母大愛道（Mahaprajapati，即摩訶波提）請求出家。
佛陀回到迦維衛國（Kapilavastu）。大愛道（Mahaprajapati）叩頭稟告佛陀說：『我聽說女人精進修行，也可以證得道果。如今我敬信佛法，希望能夠出家，受持戒律，以學習佛道。』佛陀制止她說：『不要讓女人進入我的教法而出家。如果這樣，清凈的梵行必定不能長久，正法住世的時間也會很快衰微。』大愛道（Mahaprajapati）再三哀求，佛陀沒有答應。阿難（Ananda）見此情景，心生憐憫，叩頭代替她懇求，並且說：『大愛道（Mahaprajapati）對佛陀有很多恩德，佛陀初生時，親自侍奉養育。如今她請求出家，為何不答應呢？』佛陀說：『我並非不知道大愛道（Mahaprajapati）對我有恩。如今我成佛，對於大愛道（Mahaprajapati），恩德也不淺。因為她跟隨我，得以受持五戒，皈依三寶，信奉真道，見到真諦。這樣的恩德，不是世俗可以相比的。但是如果允許女人出家，就會對佛法有所障礙。譬如稻田里，雜草叢生，必定會毀壞良苗。女人出家，清凈大法，不久就會衰弱。』如果一定要出家，必須讓她終身奉行八敬法，譬如防止
【English Translation】 English version Year two.
The Buddha dwelt in the world, teaching the Dharma and liberating beings.
The Renwang般若 Sutra says: For twenty-eight years, he preached the Mahaprajna Paramita Sutra. For eight years on Vulture Peak (Grdhakuta), he preached the Lotus Sutra.
The Buddha began to establish precepts and rules, and ordered Upali (Upali) to oversee the Sangha.
The Buddha appointed Ananda (Ananda) as his attendant (Invention: Rejoicing at obtaining someone who can uphold the Dharma).
The twenty-third year of Renyin (524 BCE).
The twenty-fourth year of Guimao (523 BCE).
The twenty-fifth year of Jiachen (522 BCE).
The twenty-sixth year of Yisi (521 BCE).
The twenty-seventh year of Bingwu (520 BCE).
The twenty-eighth year of Dingwei (519 BCE).
The twenty-ninth year of Wushen (518 BCE).
The thirtieth year of Jiyou (517 BCE).
The thirty-first year of Gengxu (516 BCE).
The thirty-second year of Xinhai (515 BCE).
The Buddha's aunt, Mahaprajapati (Mahaprajapati, also known as Mahaprajapati Gautami), requested to leave home.
The Buddha returned to Kapilavastu (Kapilavastu). Mahaprajapati (Mahaprajapati) bowed and said to the Buddha: 'I have heard that women, through diligent practice, can also attain enlightenment. Now I have faith and wish to leave home, uphold the precepts, and study the Dharma.' The Buddha stopped her, saying: 'Do not allow women to enter my teachings and leave home. If this happens, the pure Brahma-conduct will surely not last long, and the duration of the Proper Dharma in the world will quickly decline.' Mahaprajapati (Mahaprajapati) pleaded repeatedly, but the Buddha did not agree. Ananda (Ananda), seeing this, felt compassion and bowed to plead on her behalf, saying: 'Mahaprajapati (Mahaprajapati) has shown much kindness to the Buddha. When the Buddha was first born, she personally served and raised him. Now she requests to leave home, why not grant her request?' The Buddha said: 'It is not that I do not know the kindness Mahaprajapati (Mahaprajapati) has shown me. Now that I have become a Buddha, my kindness to Mahaprajapati (Mahaprajapati) is also not shallow. Because she follows me, she is able to uphold the five precepts, take refuge in the Three Jewels, believe in the true path, and see the truth. This kindness cannot be compared to worldly things. But if women are allowed to leave home, it will hinder the Buddha's teachings. It is like a rice field where weeds grow, which will surely ruin the good seedlings. If women leave home, the pure and great Dharma will soon weaken.' If she must leave home, she must observe the Eight Garudhammas for the rest of her life, like preventing
水。善治堤塘。勿令漏失。其能如是。可入律法。大愛道恭喜奉行。遂度出家。后證阿羅漢果(佛記正法當千歲興盛。以度女人故。至五百歲。而漸衰微)。
壬子三十三年。
癸丑三十四年。
甲寅三十五年。
乙卯三十六年。
丙辰三十七年。
丁巳三十八年。
戊午三十九年。
己未四十年。
庚申四十一年。
辛酉四十二年。
壬戌四十三年。
癸亥四十四年。
甲子四十五年。
乙丑四十六年。
丙寅四十七年。
丁卯四十八年。
戊辰四十九年。
己巳五十年。
庚午五十一年。
辛未五十二年。
佛付囑摩訶迦葉傳持宗統並敕阿難副貳傳化。
佛在靈山會上。有大梵王。以金色波羅花獻佛。佛升座。拈起示眾。是時眾皆默然。摩訶迦葉破顏微笑。佛顧而命之曰。吾有正法眼藏。涅槃妙心。實相無相。微妙法門。不立文字。教外別傳。付囑摩訶迦葉。復至多子塔前。命摩訶迦葉分座令坐。以僧伽黎付之。並敕阿難。副貳傳化。無令斷絕。而說偈曰。法本法無法。無法法亦法。今付無法時。法法何曾法。復告之曰。此金縷僧伽黎衣。傳付于汝。轉授補處。至慈
【現代漢語翻譯】 現代漢語譯本 水，善於治理堤壩，不要讓它泄漏。如果能做到這樣，就可以加入律法。大愛道（Mahaprajapati，佛陀的姨母）歡喜地接受並實行，於是得以出家。後來證得阿羅漢果（Arhat，佛教修行的一種果位）。（佛陀預言正法將興盛一千年，因為允許女人出家，所以到五百年時，會逐漸衰微）。 壬子三十三年（具體年份待考證）。 癸丑三十四年（具體年份待考證）。 甲寅三十五年（具體年份待考證）。 乙卯三十六年（具體年份待考證）。 丙辰三十七年（具體年份待考證）。 丁巳三十八年（具體年份待考證）。 戊午三十九年（具體年份待考證）。 己未四十年（具體年份待考證）。 庚申四十一年（具體年份待考證）。 辛酉四十二年（具體年份待考證）。 壬戌四十三年（具體年份待考證）。 癸亥四十四年（具體年份待考證）。 甲子四十五年（具體年份待考證）。 乙丑四十六年（具體年份待考證）。 丙寅四十七年（具體年份待考證）。 丁卯四十八年（具體年份待考證）。 戊辰四十九年（具體年份待考證）。 己巳五十年（具體年份待考證）。 庚午五十一年（具體年份待考證）。 辛未五十二年（具體年份待考證）。 佛陀囑咐摩訶迦葉（Mahakasyapa，釋迦牟尼十大弟子之一）傳持宗統，並敕令阿難（Ananda，釋迦牟尼十大弟子之一）輔助傳化。 佛陀在靈山法會上，有大梵天王（Mahabrahma，色界諸天之王）用金色波羅花獻給佛陀。佛陀升座，拈起花向大眾展示。當時大眾都沉默不語，只有摩訶迦葉破顏微笑。佛陀回頭看著他，說道：『我有正法眼藏（Dharmacaksu，能見正法的智慧），涅槃妙心（Nirvana，佛教最高境界的微妙心法），實相無相（the true form is without form，超越一切表象的真實），微妙法門（subtle Dharma gate，精妙的修行方法），不立文字（not established on words，不依賴文字），教外別傳（special transmission outside the scriptures，在經教之外特別傳授），現在付囑給你摩訶迦葉。』又到多子塔前，命摩訶迦葉分座而坐，把僧伽黎（Sanghati，袈裟的一種）交付給他，並敕令阿難，輔助傳化，不要讓它斷絕。並且說了偈語：『法本是無法，無法也是法。現在付囑這無法之時，法法又何曾是法？』又告訴他：『這金縷僧伽黎衣，傳付給你，轉授給補處菩薩（the next Buddha，下一尊佛）。』直到慈氏（Maitreya，彌勒菩薩）。
【English Translation】 English version Water, is good at managing dikes, do not let it leak. If one can do this, one can enter the Vinaya (rules of discipline). Mahaprajapati (Buddha's aunt) gladly accepted and practiced it, and thus was able to become a nun. Later, she attained the Arhat (a state of enlightenment) fruit. (The Buddha predicted that the Proper Dharma would flourish for a thousand years, but because women were allowed to become nuns, it would gradually decline after five hundred years). Renzi year 33 (specific year to be verified). Guichou year 34 (specific year to be verified). Jiayin year 35 (specific year to be verified). Yimao year 36 (specific year to be verified). Bingchen year 37 (specific year to be verified). Dingsi year 38 (specific year to be verified). Wuwu year 39 (specific year to be verified). Jiwei year 40 (specific year to be verified). Gengshen year 41 (specific year to be verified). Xinyou year 42 (specific year to be verified). Renxu year 43 (specific year to be verified). Guihai year 44 (specific year to be verified). Jiazi year 45 (specific year to be verified). Yichou year 46 (specific year to be verified). Bingyin year 47 (specific year to be verified). Dingmao year 48 (specific year to be verified). Wuchen year 49 (specific year to be verified). Jisi year 50 (specific year to be verified). Gengwu year 51 (specific year to be verified). Xinwei year 52 (specific year to be verified). The Buddha entrusted Mahakasyapa (one of the ten great disciples of Sakyamuni) to transmit the lineage and ordered Ananda (one of the ten great disciples of Sakyamuni) to assist in the transmission. At the assembly on Vulture Peak, the Great Brahma King (king of the heavens in the Form Realm) offered a golden Parala flower to the Buddha. The Buddha ascended the seat, picked up the flower and showed it to the assembly. At that time, everyone was silent, only Mahakasyapa smiled. The Buddha looked at him and said, 'I have the Dharmacaksu (wisdom to see the Proper Dharma), the wonderful mind of Nirvana (the subtle mind of the highest state in Buddhism), the true form is without form (the reality beyond all appearances), the subtle Dharma gate (a subtle method of practice), not established on words (not dependent on words), a special transmission outside the scriptures (specially transmitted outside the teachings), now I entrust it to you, Mahakasyapa.' He also went to the front of the Many Sons Pagoda, ordered Mahakasyapa to share the seat and sit, and gave him the Sanghati (a type of robe), and ordered Ananda to assist in the transmission, so that it would not be cut off. And said the verse: 'The Dharma is fundamentally without Dharma, without Dharma is also Dharma. Now, at the time of entrusting this without Dharma, how has Dharma ever been Dharma?' He also told him: 'This golden thread Sanghati robe is transmitted to you, and passed on to the next Buddha (the next Buddha).' Until Maitreya (the Bodhisattva Maitreya).
氏佛出世。迦葉承敕。稽首敬受。
安隱忍曰。道大同。而弘道之跡不能同。道絕同。而合道之符不能異。不能同也。故先聖之建立有差。不能異也。雖變變化化。而不出從上相承之法眼。所謂宗旨也。佛不云乎。吾有正法眼藏。涅槃妙心。實相無相。微妙法門。付囑摩訶迦葉。夫涅槃妙心。即吾人本具之廣大心體也。正法眼藏。即雙明雙暗。同死同生之金剛眼也。心即眼。眼即心。實相而無相者也。如國之印璽然。無前際。無後際。無中際。一印而文理備焉。世尊非此眼。不能辨迦葉之一笑。迦葉非此眼。不能契世尊之拈花。乃至四七二三。授受之際。非此眼不能驗其淺深偏全之候。所謂啐啄同時。人境俱奪。名言斷。理路絕。壁立萬仞。而從上佛祖。要人於此壁立萬仞。聞見智識所不到處。豁開向上。故終日言而未嘗言也。非無言也。言之中無言也。及其獘也。知解橫生。故不得不變而為機鋒。為棒喝。又其弊也。不得不變而定宗旨。宗旨定。若三代之禮樂備焉。雖千聖繼出。不能易矣。夫言論之弊也。弊于知解。而棒喝之弊也。獘于亂統。故從棒喝悟者。知亂統之病。而建同喝四喝。料簡玄要。涵蓋截流等綱宗。臨濟雲門是也。從機語悟者。知知解之病。而建四禁五位六相。種種三昧門等綱宗。曹洞溈仰
【現代漢語翻譯】 現代漢語譯本： 釋迦牟尼佛（Śākyamuni Buddha）出世時，摩訶迦葉（Mahākāśyapa）接受佛的敕令，稽首恭敬地領受。
安隱忍說：『道』的本體是同一的，但弘揚『道』的途徑卻不盡相同；『道』的本體是絕對同一的，但契合『道』的印證卻不能有所差異。正因為途徑不盡相同，所以過去的聖賢所建立的法門各有差別；正因為印證不能有所差異，所以即使變化萬千，也不會超出歷代傳承的『正法眼藏』，這就是所謂的『宗旨』。佛陀不是說過嗎？『我有正法眼藏，涅槃妙心，實相無相，微妙法門，付囑摩訶迦葉。』 所謂的『涅槃妙心』，就是我們每個人本自具足的廣大心體；所謂的『正法眼藏』，就是雙重明晰又雙重晦暗，同生同死的金剛之眼。心即是眼，眼即是心，是『實相』而又『無相』的。它就像國家的印璽一樣，沒有前際、沒有後際、沒有中際，一枚印璽就具備了所有的文理。世尊如果沒有這隻眼，就無法辨識迦葉的微笑；迦葉如果沒有這隻眼，就無法契合世尊的拈花。乃至歷經四七、二三的傳授之際，如果沒有這隻眼，就無法驗證其深淺偏全的程度。這就是所謂的『啐啄同時，人境俱奪，名言斷，理路絕，壁立萬仞』。而歷代佛祖，就是要人們在這壁立萬仞、聞見智識所無法到達的地方，豁然打開向上之路。所以終日言說卻未曾真正言說，並非沒有言說，而是在言說之中沒有言說。等到它的弊端顯現時，就會產生知解，所以不得不變化為機鋒、為棒喝。再等到棒喝的弊端顯現時，就不得不變化為確立宗旨。宗旨一旦確立，就像夏、商、週三代（約公元前2070年—公元前256年）的禮樂完備一樣，即使有千聖相繼出現，也無法改變了。言論的弊端在於產生知解，而棒喝的弊端在於擾亂法統。所以從棒喝中領悟的人，知道擾亂法統的弊病，於是建立了同喝、四喝、料簡玄要、涵蓋截流等綱宗，臨濟宗（Linji school）和雲門宗（Yunmen school）就是如此。從機語中領悟的人，知道產生知解的弊病，於是建立了四禁、五位、六相、種種三昧門等綱宗，曹洞宗（Caodong school）和溈仰宗（Weiyang school）就是如此。
【English Translation】 English version: When Śākyamuni Buddha appeared in the world, Mahākāśyapa received the Buddha's decree, bowing respectfully to accept it.
An Yinren said: 'The essence of the 'Dao' is the same, but the paths to propagate the 'Dao' are not necessarily the same; the essence of the 'Dao' is absolutely the same, but the confirmations of the 'Dao' cannot be different. Precisely because the paths are not necessarily the same, the Dharma doors established by past sages have differences; precisely because the confirmations cannot be different, even if there are myriad transformations, they will not go beyond the 'Right Dharma Eye Treasury' passed down through generations, which is the so-called 'tenet'. Didn't the Buddha say? 'I have the Right Dharma Eye Treasury, the Wondrous Mind of Nirvana, the Reality of No-form, the Subtle Dharma Gate, entrusted to Mahākāśyapa.' The so-called 'Wondrous Mind of Nirvana' is the vast mind-essence that each of us inherently possesses; the so-called 'Right Dharma Eye Treasury' is the diamond eye that is both doubly clear and doubly obscure, co-existing and co-dying. The mind is the eye, and the eye is the mind, which is 'Reality' and yet 'No-form'. It is like the national seal, without a beginning, without an end, without a middle; one seal possesses all the patterns. If the World-Honored One did not have this eye, he would not be able to recognize Kāśyapa's smile; if Kāśyapa did not have this eye, he would not be able to accord with the World-Honored One's flower-wielding. Even in the transmission through forty-seven, two-three generations, without this eye, one cannot verify the degree of depth, bias, and completeness. This is the so-called 'simultaneous peck and break, both person and environment seized, words cut off, reasoning exhausted, a wall standing ten thousand feet high.' And the Buddhas and Patriarchs of all generations want people to open up the upward path in this place where the wall stands ten thousand feet high, where hearing, seeing, knowledge, and understanding cannot reach. Therefore, speaking all day long without ever truly speaking, not that there is no speaking, but that there is no speaking within speaking. When its drawbacks appear, intellectual understanding arises, so one must transform into critical phrases and shouts. When the drawbacks of shouts appear, one must transform into establishing tenets. Once the tenets are established, it is like the rites and music of the Xia, Shang, and Zhou dynasties (approximately 2070 BC - 256 BC) being complete; even if a thousand sages appear in succession, they cannot change it. The drawback of discourse lies in producing intellectual understanding, while the drawback of shouts lies in disrupting the Dharma lineage. Therefore, those who awaken from shouts know the drawbacks of disrupting the Dharma lineage, and thus establish the tenets of same shout, four shouts, examining the profound essentials, covering and cutting off the flow, etc.; this is the case with the Linji school and the Yunmen school. Those who awaken from critical phrases know the drawbacks of producing intellectual understanding, and thus establish the tenets of four prohibitions, five ranks, six aspects, various Samadhi gates, etc.; this is the case with the Caodong school and the Weiyang school.
法眼是也。以要言之。不出實相無相無相實相之法印。所謂變變化化。而合道之符。不能異者此也。是故符合。雖三祖之惡疾。不得不以衣缽付之。而符之未合。雖首座之脫化。洛浦之聖箭。猶在點額之例。正法眼藏。果易言哉。惟其不易言也。故先聖秘之。而聽其悟耳。
祥符蔭曰。四十九年。隨機設化。方便接引。四眾純熟。末後一花拈出。大事了畢。亙古亙今。徹頭徹尾。一會靈山。儼然未散。豈虛語哉。
佛付囑國王大臣護持正法。
祥符蔭曰。佛法廣大。如太虛空。攝受成就一切。非一切之所能攝受成就。國王大臣。有一不從佛法因緣中來者乎。有一非佛法之所攝受成就者乎。則佛法之能護持國王大臣。國王大臣之不能護持佛法也明矣。若然。靈山會上。佛何以付囑國王大臣。護持正法乎。佛付囑國王大臣護持正法者。攝受成就國王大臣也。為國王大臣計也。蓋國王大臣。宿植善根。今乘權位。護持正法。則近善知識。邪僻不興。民知正道。聖化自端。上行下效。而天下不治者。未之有也。是佛因其地位而接引之。使不致於善根退失。福盡淪墜也。國王大臣。能體佛心。融通大道。不離一心。修十善業。制御天下。顯正摧邪。斯真不負靈山付囑者也。若不達大道。邀福營為。藉以資培善
【現代漢語翻譯】 現代漢語譯本 法眼（佛教宗派名）就是這樣。用簡要的話來說，沒有超出實相（事物真實不虛的性質），無相（沒有固定不變的形態），無相實相（超越有無對立的真實存在）的法印（佛法的印證）。所謂的變變化化，都符合道的規律，不能與道相違背。因此，符合道才是最重要的。即使是三祖（禪宗三祖僧璨）身患惡疾，也不得不將衣缽傳給他。而如果與道不符，即使是首座（寺院中職位最高的僧人）脫胎換骨，洛浦（地名）的聖箭，仍然要遵循點額的慣例（表示皈依）。正法眼藏（佛法精髓），難道容易說清楚嗎？正因為不容易說清楚，所以先聖（過去的聖賢）秘而不宣，而聽憑人們自己去領悟。
祥符蔭（人名）說：四十九年（指佛陀說法的時間），隨機設定教化，用方便法門接引眾生，四眾（比丘、比丘尼、優婆塞、優婆夷）都已成熟。最後拈花一笑，大事已經了結。從古至今，徹頭徹尾，靈山法會（佛陀在靈鷲山上的說法集會）好像還沒有散去，這難道是虛妄之語嗎？
佛陀囑咐國王大臣護持正法。
祥符蔭說：佛法廣大，如同太虛空，能夠攝受和成就一切，但不是一切事物所能攝受和成就的。國王大臣，有哪一個不是從佛法因緣中來的呢？有哪一個不是被佛法所攝受和成就的呢？那麼佛法能夠護持國王大臣，而國王大臣不能護持佛法的道理就顯而易見了。既然如此，靈山會上，佛陀為什麼要囑咐國王大臣護持正法呢？佛陀囑咐國王大臣護持正法，是爲了攝受和成就國王大臣，是爲了國王大臣著想。因為國王大臣，宿世種下善根，如今身居高位，護持正法，就能親近善知識，邪僻之說就不會興起，百姓知道正道，聖人的教化自然端正。上行下效，天下沒有治理不好的。這是佛陀根據他們的地位而接引他們，使他們不至於善根退失，福報耗盡而墮落。國王大臣，能夠體會佛陀的心意，融通大道，不離一心，修十善業，治理天下，顯揚正義，摧毀邪惡，這才是真正不辜負靈山會上佛陀的囑託。如果不能通達大道，只是爲了求福而有所作為，藉此來培植善根
【English Translation】 English version It is the Dharma Eye (Fa Yan, a Buddhist school). In short, it does not go beyond the Dharma seal of true reality, no-form, and no-form true reality. The so-called transformations and changes all conform to the principles of the Dao, and cannot deviate from it. Therefore, conformity is paramount. Even when the Third Patriarch (the Third Patriarch of Zen, Sengcan) suffered from a severe illness, he had to pass on the robe and bowl. And if it does not conform to the Dao, even if the chief seat (the highest-ranking monk in a monastery) is transformed, the sacred arrow of Luopu (a place name) still follows the example of marking the forehead (indicating conversion). Is the True Dharma Eye Treasury (the essence of Buddhism) easy to explain? Precisely because it is not easy to explain, the ancient sages kept it secret and allowed people to realize it themselves.
Xiangfu Yin (a person's name) said: For forty-nine years (referring to the time of the Buddha's teachings), teachings were set up according to the circumstances, and sentient beings were guided by expedient means. The four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) were all mature. In the end, with a flower held up and a smile, the great matter was concluded. From ancient times to the present, from beginning to end, the Vulture Peak Assembly (the Buddha's Dharma assembly on Vulture Peak) seems to have not yet dispersed. Are these empty words?
The Buddha entrusted the kings and ministers to protect the True Dharma.
Xiangfu Yin said: The Buddha Dharma is vast, like the great void, capable of embracing and accomplishing everything, but not everything can embrace and accomplish it. Are there any kings and ministers who do not come from the karmic conditions of the Buddha Dharma? Is there anyone who is not embraced and accomplished by the Buddha Dharma? Then the principle that the Buddha Dharma can protect kings and ministers, while kings and ministers cannot protect the Buddha Dharma, is obvious. Since this is the case, why did the Buddha entrust the kings and ministers to protect the True Dharma at the Vulture Peak Assembly? The Buddha's entrustment of kings and ministers to protect the True Dharma is to embrace and accomplish kings and ministers, and it is for the sake of kings and ministers. Because kings and ministers have planted good roots in past lives, and now hold high positions, protecting the True Dharma will allow them to be close to good teachers, and heretical views will not arise. The people will know the right path, and the sage's teachings will naturally be upright. When those above act accordingly, those below will follow suit, and there will be no instance of the world not being well governed. This is the Buddha guiding them according to their positions, so that they will not lose their good roots, exhaust their blessings, and fall. If kings and ministers can understand the Buddha's mind, comprehend the Great Dao, not depart from the One Mind, cultivate the ten good deeds, govern the world, manifest righteousness, and destroy evil, then they will truly not fail the Buddha's entrustment at the Vulture Peak Assembly. If they do not understand the Great Dao, but only seek blessings and engage in activities, using this to cultivate good roots
果則可。謂能得佛當日付囑之旨。則未也。人能弘道。國王大臣。當自護持其正法。而佛法自在其中。若謂興隆三寶。折伏魔外。是護持邊事。是以世諦測正遍知。淺之乎視護持佛法矣。佛法何事。不深明佛法。而能護持佛法者。未之有也。凡為國王大臣者。其審思之。
穆王壬申五十三年(景德傳燈錄作五十二年者誤)。
佛示涅槃(梵語涅槃華言滅度) 發明(華嚴經云。如來應正等覺。作佛事已。觀十種義故。示般涅槃。所謂示一切行。實無常故。示一切有為。非安隱故。示大涅槃。是安隱處。無怖畏故。以諸人天樂著色身。為見色身。是無常法。令其愿住凈法身故。示無常力。不可轉故。示一切有為。不隨心住。不自在故。示一切三有。皆如幻化。不堅牢故。示涅槃性。究竟堅牢。不可壞故。示一切法。無生無起。而有聚集散壞相故。諸佛世尊。作佛事已。所愿滿已。轉法輪已。應化度者。皆化度已。應受記莂。成記莂已。法應如是。入于不變涅槃)。
佛至拘尸那城。(此云角城)告諸大眾。吾今欲入涅槃。以手摩胸告眾曰。汝等善觀吾紫磨金色之身。各各瞻仰取足。勿令後悔。若謂吾滅度。非我弟子。若謂吾不滅度。亦非我弟子。時百萬億眾。悉皆契悟。文殊請佛再轉法輪。佛咄曰。
【現代漢語翻譯】 現代漢語譯本： 如果說這樣就算可以，指的是能夠領會佛陀當日囑託的旨意，那還遠遠不夠。人能夠弘揚佛法，國王大臣自然應當護持這正法，而佛法自在其中。如果說興隆三寶（指佛、法、僧），折服邪魔外道，就是護持佛法的邊邊角角，那簡直是用世俗的眼光來衡量無所不知的佛陀，實在是太淺薄地看待護持佛法這件事了。佛法的真諦是什麼？不深入明白佛法，卻想要護持佛法，這是不可能的。凡是作為國王大臣的人，都應該認真思考這個問題。
穆王壬申五十三年（公元前919年）（《景德傳燈錄》記載為五十二年是錯誤的）。
佛陀示現涅槃（梵語Nirvana，意為滅度）：《華嚴經》中說：『如來應正等覺，完成佛事後，觀察十種意義，所以示現般涅槃。這十種意義是：顯示一切行為實際上是無常的；顯示一切有為法都不是安穩的；顯示大涅槃才是安穩之處，沒有怖畏；因為人天眾生貪戀色身，以為色身是常法，所以讓他們希望安住于清凈法身；顯示無常的力量是不可轉移的；顯示一切有為法都不能隨心所欲，不自在；顯示一切三有（欲界、色界、無色界）都如幻化，不堅固；顯示涅槃的性質是究竟堅固，不可破壞的；顯示一切法無生無起，卻有聚集散壞的現象。諸佛世尊，完成佛事後，所發之愿已滿，轉法輪已畢，應該教化度脫的人都已度脫，應該授記的人都已授記，法應如此，進入不變的涅槃。』
佛陀到達拘尸那城（此地又名角城），告訴大眾：『我現在要入涅槃了。』用手摩挲胸膛告訴大家：『你們好好觀看我這紫磨金色的身體，各自瞻仰，要看個夠，不要後悔。如果說我滅度了，就不是我的弟子；如果說我不滅度，也不是我的弟子。』當時百萬億大眾，全都領悟了。文殊菩薩請求佛陀再次轉法輪，佛陀呵斥道：
【English Translation】 English version: If that's considered acceptable, meaning one can grasp the essence of the Buddha's instructions from that day, it's far from sufficient. If people can propagate the Dharma, kings and ministers should naturally protect this true Dharma, and the Buddha Dharma is inherently within it. If one considers promoting the Three Jewels (Buddha, Dharma, Sangha) and subduing demons and heretics as merely protecting the periphery of the Buddha Dharma, then it's simply using worldly perspectives to measure the all-knowing Buddha, and it's a very superficial view of protecting the Buddha Dharma. What is the true essence of the Buddha Dharma? Without deeply understanding the Buddha Dharma, how can one protect it? All those who are kings and ministers should seriously consider this.
In the 53rd year of King Mu's reign, Ren Shen (919 BC) (The 'Jingde Records of the Transmission of the Lamp' mistakenly records it as the 52nd year).
The Buddha demonstrates Nirvana (Sanskrit: Nirvana, meaning extinction): The Avatamsaka Sutra says: 'The Tathagata, the Perfectly Enlightened One, after completing the Buddha's work, observes ten meanings, therefore demonstrating Parinirvana. These ten meanings are: showing that all actions are actually impermanent; showing that all conditioned dharmas are not peaceful; showing that Great Nirvana is the place of peace, without fear; because humans and devas are attached to the physical body, thinking it is permanent, so let them hope to abide in the pure Dharma body; showing that the power of impermanence is irreversible; showing that all conditioned dharmas cannot be as one wishes, not free; showing that all three realms of existence (desire realm, form realm, formless realm) are like illusions, not solid; showing that the nature of Nirvana is ultimately solid and indestructible; showing that all dharmas have no birth and no arising, but have the phenomena of gathering, scattering, and destruction. All Buddhas, World Honored Ones, after completing the Buddha's work, their vows fulfilled, the Dharma wheel turned, those who should be taught and liberated have been liberated, those who should be prophesied have been prophesied, the Dharma should be like this, entering into unchanging Nirvana.'
The Buddha arrived at Kushinagar (also known as Corner City), and told the assembly: 'I am now about to enter Nirvana.' He stroked his chest and told everyone: 'You should carefully observe my body of purple-gold color, each of you should gaze upon it, look enough, do not regret it. If you say that I have passed into extinction, then you are not my disciples; if you say that I have not passed into extinction, then you are also not my disciples.' At that time, hundreds of millions of beings all understood. Manjushri Bodhisattva requested the Buddha to turn the Dharma wheel again, and the Buddha rebuked him:
文殊。吾四十九年住世。未曾說一字。汝請吾再轉法輪。是吾曾轉法輪耶。遂往熙連河側。娑羅雙樹下。從其面門。放大光明。遍照三千大千世界。十方六趣。一切眾生。遇斯光者。罪垢消除。種成佛因。爰及天人龍神。羅漢大士。情與無情。俱來勸請。求莫涅槃。佛受純陀最後之供已。說偈曰。諸行無常。是生滅法。生滅滅已。寂滅為樂。乃右脅累足。泊然宴寂。摩耶夫人。從忉利天來。佛復起為說法。特示雙足化婆耆。摩訶迦葉最後至。出雙趺示之。
祥符蔭曰。如來不出世。亦無有涅槃。譬澄空月。影臨萬水。水清月見。水濁月隱。眾生心凈。佛即出世。眾生心垢。佛即涅槃。又如日月。照四天下。東方出時。西方隱沒。非日月遂隱沒也。如來於此土眾生化緣已畢。示見涅槃。於他方世界。隨緣度生。未嘗涅槃也。局于凡情聖見。均之不見如來。故佛以紫磨金色之身。炳示大眾。令其不離目前。了悟真際。一眾機熟。悉契無生。斯又眾生心垢。佛乃降生。眾生心凈。便涅槃也。故曰佛不住佛。名真涅槃。
佛三昧(此云正定)火阇維(焚化也)金色身天人分請舍利起塔供養(梵語舍利。此云骨身。舍利者。佛從最初發金剛心。以戒定慧光。蒸薰有漏三業生身凝瑩而成。其色不定。小大圓直。如露如
【現代漢語翻譯】 現代漢語譯本 文殊（Manjusri，菩薩名）。我四十九年住世，未曾說過一個字。你請我再次轉法輪，難道是我曾經轉過法輪嗎？於是前往熙連河側，娑羅雙樹下，從我的面門，放出大光明，遍照三千大千世界，十方六趣（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）的一切眾生。遇到這光明的人，罪惡污垢消除，種下成佛的因。以及天人、龍神、羅漢、大士，有情與無情，都來勸請，求我不要涅槃。佛接受純陀最後的供養后，說偈語道：『諸行無常，是生滅法，生滅滅已，寂滅為樂。』於是右脅累足，安然入寂。摩耶夫人，從忉利天（Trayastrimsa，欲界六天之一）來，佛又起來為她說*法，特意示現雙足化婆耆（Bhagavān，佛的稱號之一）。摩訶迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一）最後趕到，佛伸出雙足給他看。
祥符（宋真宗年號，1008-1016年）蔭曰：如來不出世，也沒有涅槃。譬如澄澈的天空中的月亮，影子映照在萬水中。水清澈，月亮就顯現；水渾濁，月亮就隱沒。眾生心清凈，佛就出世；眾生心污濁，佛就涅槃。又如日月，照耀四天下，東方升起時，西方隱沒，不是日月真的隱沒了。如來在此土眾生教化的緣分已盡，示現涅槃，在其他方世界，隨緣度化眾生，未曾涅槃。侷限於凡夫的情感和聖人的見解，都不能見到如來。所以佛以紫磨金色的身軀，明顯地示現給大眾，讓他們不離開目前，了悟真如實際。一旦眾生的根機成熟，都能契合無生之理。這又是眾生心污濁，佛就降生；眾生心清凈，就涅槃。所以說佛不住在佛的境界，才叫做真涅槃。
佛三昧（Samādhi，此云正定）火阇維（焚化也），金色身天人分請舍利（Śarīra，梵語舍利，此云骨身。舍利者，佛從最初發金剛心，以戒定慧光，蒸薰有漏三業生身凝瑩而成，其色不定，大小圓直，如露如珠）起塔供養。
【English Translation】 English version Manjusri (Manjusri, name of a Bodhisattva). In my forty-nine years of living in this world, I have never spoken a single word. You ask me to turn the Dharma wheel again, but have I ever turned the Dharma wheel? Thereupon, I went to the side of the Hiranyavati River, under the twin Sala trees, and from my face emitted great light, illuminating the three thousand great thousand worlds, and all sentient beings in the ten directions and six realms (the realms of gods, humans, asuras, animals, hungry ghosts, and hell). Those who encounter this light will have their sins and defilements eliminated, and will plant the seeds for becoming a Buddha. Furthermore, gods, humans, dragons, arhats, and great bodhisattvas, sentient and non-sentient beings, all came to implore me not to enter Nirvana. After the Buddha received the final offering from Cunda, he spoke a verse: 'All conditioned things are impermanent, they are subject to arising and ceasing. With arising and ceasing extinguished, Nirvana is bliss.' Then, lying on his right side with his feet overlapping, he peacefully entered stillness. Maya, the Buddha's mother, came from the Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of the desire realm), and the Buddha rose again to preach the Dharma to her, especially showing his feet transformed into Bhagavan (Bhagavān, one of the titles of the Buddha). Mahākāśyapa (Mahākāśyapa, one of the ten great disciples of Shakyamuni) arrived last, and the Buddha showed him his feet.
Yin of Xiangfu (the reign title of Emperor Zhenzong of Song Dynasty, 1008-1016 AD) said: The Tathagata does not appear in the world, nor does he enter Nirvana. It is like the moon in the clear sky, its reflection appearing in ten thousand waters. When the water is clear, the moon is visible; when the water is turbid, the moon is hidden. When the minds of sentient beings are pure, the Buddha appears in the world; when the minds of sentient beings are defiled, the Buddha enters Nirvana. It is also like the sun and moon, shining upon the four continents. When the sun rises in the east, it sets in the west, but the sun and moon do not truly disappear. The Tathagata has completed his karmic connection with the sentient beings of this land, and manifests Nirvana. In other worlds, he continues to liberate sentient beings according to their affinities, and has never truly entered Nirvana. Confined by the emotions of ordinary people and the views of sages, one cannot see the Tathagata. Therefore, the Buddha manifests his body of purple-gold color, clearly showing it to the masses, so that they do not depart from the present moment and realize the true reality. Once the faculties of all beings are ripe, they will all be in accord with the principle of non-birth. This is also because when the minds of sentient beings are defiled, the Buddha descends into the world; when the minds of sentient beings are pure, he enters Nirvana. Therefore, it is said that the Buddha does not abide in the state of Buddha, which is called true Nirvana.
The Buddha's Samadhi (Samādhi, this means right concentration) fire cremated (cremation), the golden body, gods and humans divided and requested the relics (Śarīra, Sanskrit Śarīra, this means bone remains. Relics are formed from the Buddha's initial generation of the Vajra mind, using the light of precepts, concentration, and wisdom to steam and fumigate the defiled three karmas of the physical body, condensing and polishing them. Their color is not fixed, their size is varied, round and straight, like dew or pearls) to build pagodas and make offerings.
粟。如珠如菽。又因禪定。行道。願力。三者所薰。故有定。動。及隨愿所見之異。堅固如金剛。水火不能焚溺。代代高僧。凡三學圓滿者。皆有之。但曰堅固子。非若佛之光明靈變也)。
佛示寂已。天人弟子。競以香薪茶毗(火化也)之。香薪燼后。今棺如故。爾時大眾。即于佛前。以偈頌曰。凡俗諸猛𦦨。何能致棺熱。請尊三昧火。阇維金色身。於時金棺從座而舉。高七多羅樹。(多羅。又云貝多。此云岸。葉可書寫。高四十九尺)往反空中。化火三昧。(化火三昧者。火光三昧也)須臾灰生。得舍利(此云堅固子)八斛四斗。迦維衛等八大國王。嚴整四兵。各求舍利。天龍亦來。求分供養。乃分為三分。一分與諸天。一分與龍王。一分復分為八分。與八國王。俱起七寶塔供養。后阿育王。以阿阇世王所供塔中舍利。分造八萬四千寶塔。散佈閻浮洲(經傳有作佛壽八十癸酉年十二月十五日涅槃。今從祖錄考定壬申年二月十五日)。
別證(周書記。穆王五十三年壬申。二月十五日平旦。暴風忽起。損舍折木。地動天陰。西方白虹十二道。太史扈多佔曰。西方聖人卒矣。又穆王之世。數見西方光氣亙天)。
祥符蔭曰。至道絕跡。妙法離言。真佛無為。不墮諸數。圓周法界。豈直誕于王宮。普
【現代漢語翻譯】 現代漢語譯本： 舍利，形狀如珍珠或豆子。又因為禪定、行道、願力三者的熏習，所以有定、動以及隨愿所見的差異。堅固如金剛，水火不能焚燒或淹沒。歷代高僧，凡是戒、定、慧三學圓滿的人，都有舍利。但稱為『堅固子』，不像佛的光明靈變。
佛陀示寂后，天人和弟子們爭相用香木火化（茶毗）。香木燒盡后，金棺依然如故。當時大眾就在佛前，用偈頌說道：『凡俗的猛火，怎麼能使金棺發熱？請尊者以三昧火，焚燒金色的身體。』當時金棺從座位上升起，高七多羅樹（多羅，又稱貝多，這裡稱為岸，葉子可以書寫，高四十九尺），在空中往返，化為火光三昧（化火三昧，就是火光三昧）。不久灰燼中生出舍利（這裡稱為堅固子）八斛四斗。迦毗衛等八大國王，嚴整軍隊，各自請求分得舍利。天龍也來，請求分得供養。於是分為三分，一分給諸天，一分給龍王，一分又分為八分，給八個國王，共同建造七寶塔供養。後來阿育王，將阿阇世王所供奉的塔中的舍利，分造八萬四千寶塔，散佈在閻浮洲（經傳中有記載佛壽八十歲，在癸酉年（公元前544年）十二月十五日涅槃，現在根據祖師的記錄考證為壬申年（公元前544年）二月十五日）。
別證（周書記載，穆王五十三年壬申（公元前949年），二月十五日清晨，忽然颳起暴風，損壞房屋樹木，地動天陰，西方出現十二道白虹。太史扈多佔卜說：『西方有聖人去世了。』又在穆王在位時，多次看到西方有光氣橫貫天空）。
祥符蔭說：至道已經絕跡，妙法難以言說，真佛無為，不落入任何數量。圓滿周遍法界，難道僅僅是誕生在王宮嗎？普遍
【English Translation】 English version: Śarīra (Relic): They are like pearls or beans. Moreover, due to the cultivation of Dhyana (meditation), practice, and vows, they have differences in stillness, movement, and what is seen according to one's vows. They are as solid as Vajra (diamond), and cannot be burned or drowned by water or fire. Throughout generations, high monks who have perfected the three learnings of Śīla (discipline), Dhyana (meditation), and Prajñā (wisdom) all possess them. However, they are called 'solid seeds' and are not like the Buddha's radiant and transformative power.
After the Buddha entered Parinirvana (passed away), Devas (gods) and disciples competed to cremate (burn) the body with fragrant wood. After the fragrant wood was burned, the golden coffin remained as before. At that time, the assembly recited a verse in front of the Buddha, saying: 'How can the fierce fire of ordinary beings cause the golden coffin to heat up? We request the Venerable One to use the Samadhi (meditative absorption) fire to cremate the golden body.' At that time, the golden coffin rose from its seat, reaching a height of seven Tala trees (Tala, also called Betel, here called shore, its leaves can be written on, 49 feet high), and moved back and forth in the air, transforming into the Samadhi of fiery light (the Samadhi of fiery light is the Samadhi of fire and light). Soon, Śarīra (relics, here called solid seeds) of eight hu (a unit of dry measure) and four dou (another unit of dry measure) were produced from the ashes. The eight great kings, including Kapilavastu, prepared their armies and each requested to share the Śarīra. Devas (gods) and Nāgas (dragons) also came to request a share for offering. Therefore, it was divided into three parts, one part for the Devas (gods), one part for the Dragon Kings, and one part was further divided into eight parts for the eight kings, who together built seven-jeweled pagodas for offering. Later, King Ashoka took the Śarīra from the pagoda offered by King Ajatashatru and built 84,000 precious pagodas, scattering them throughout Jambudvipa (the world). (The scriptures record that the Buddha lived to be eighty years old and entered Nirvana on the fifteenth day of the twelfth month of Guiyou year (544 BC). Now, according to the records of the ancestral masters, it is verified as the fifteenth day of the second month of Renshen year (544 BC)).
Separate Evidence (The Zhou records state that in the fifty-third year of King Mu, Renshen year (949 BC), on the fifteenth day of the second month, at dawn, a sudden storm arose, damaging houses and trees, the earth shook and the sky was overcast, and twelve white rainbows appeared in the west. The historian Hu Duo divined and said: 'A sage has passed away in the west.' Also, during the reign of King Mu, light and energy were often seen in the west spanning the sky).
Xiangfu Yin said: The ultimate path has disappeared, the wonderful Dharma is beyond words, the true Buddha is non-active, and does not fall into any numbers. The perfect and complete Dharma realm, is it merely born in the royal palace? Universally
見群心。寧真謝乎雙樹。但以群萌長寢。爰施無緣之慈。百億分身。乃應娑婆之界。重愿弘慈。憫茲忍土十方諸佛。所共讚揚。是以降神天竺。示域中之尊。標號釋迦。為四生之父。脫屣儲宮。舍金輪如擲芥。修行苦行。攝邪外以歸真。道既大成。功斯普利。三千界內。無不被其光明。十法界中。皆盡蒙其教化。天龍攝受。神鬼歸依。情與無情。俱承度脫。未來過見。一念了知。謗毀稱揚。平等普攝。非天中極天。聖中至聖。何以至於斯焉。然此一佛化儀。尚屬千燈影見。若也圓尋覺海。則真湛寂無邊。無邊性海。佛與群生。份量不殊。常住真心。群生於佛。絲毫靡間。若能就體而求。自然當下具足。真俗不異。凡聖一如。其在孔氏之言曰。在明明德。即佛之所謂自覺也。在新民。則覺他也。在止於至善。則覺行圓滿也。深淺雖殊。其致則一。故曰。佛非有他。但盡此心量耳。
五臺居士陸光祖曰。佛道廣大。不獨尊而敬之者。生大福。即輕之詆之。侮之仇之者。亦終將得益焉。如入栴檀之林。或躪蹴焉。或斬伐焉。皆染香氣以出也。又曰。余世業儒。誦孔子之言甚謹。嘗檢國朝故事。竊見太祖高皇。太宗文皇。所以尊崇佛典特異。既刻大藏經板貯兩京。又數出內帑金。印造數千部。頒天下郡邑名藍。延高僧講
【現代漢語翻譯】 現代漢語譯本： 看見眾生的心。難道真要感謝雙樹（娑羅雙樹，佛陀涅槃之處）嗎？只是因為眾生長期沉睡，才施予無緣大慈。百億化身，應化在娑婆世界。重大的誓願弘揚慈悲，憐憫這堪忍的國土。十方諸佛，共同讚揚。因此降生於天竺（古印度），示現世間的尊者。名號為釋迦（釋迦牟尼佛），是四生（胎生、卵生、濕生、化生）之父。脫下王子的鞋子，捨棄金輪王位如同丟棄芥菜。修行苦行，懾服邪門外道而歸於真理。道已經大成，功德普遍利益眾生。三千大千世界之內，沒有不被他的光明照耀的。十法界之中，都蒙受他的教化。天龍八部攝受，神鬼都來歸依。有情和無情，都承受佛的度脫。未來、過去、現在，一念了知。誹謗、讚揚，平等普遍地攝受。不是天中之極，聖中之至聖，怎麼能達到這樣的境界呢？然而這尊佛的教化儀軌，還只是千燈中的一個影子。如果圓滿地探尋覺悟的海洋，那麼真正的湛寂是無邊無際的。無邊無際的自性之海，佛與眾生，份量沒有差別。常住的真心，眾生與佛，絲毫沒有間隔。如果能夠就本體而求，自然當下具足。真諦和俗諦沒有差異，凡夫和聖人本來就是一體。就像孔子所說：『在明明德』，就是佛所說的自覺。『在新民』，就是覺他。『在止於至善』，就是覺行圓滿。深淺雖然不同，但最終的道理是一樣的。所以說：佛沒有什麼其他的，只是窮盡這個心量罷了。
五臺居士陸光祖說：佛道廣大，不只是尊敬他的人，會產生大的福報，即使是輕視他、詆譭他、侮辱他、仇恨他的人，最終也將得到利益。如同進入旃檀（一種香木）的樹林，或者踐踏它，或者砍伐它，都會沾染香氣而出。他又說：我世代以儒學為業，誦讀孔子的話非常謹慎。曾經查閱國朝（明朝）的故事，私下看到太祖高皇帝（朱元璋，1368-1398），太宗文皇帝（朱棣，1402-1424），他們尊崇佛典非常特別。既刻印大藏經的經板儲藏在兩京，又多次拿出內庫的錢，印造數千部，頒發給天下郡邑的名藍（著名寺院），延請高僧講解。
【English Translation】 English version: Seeing the minds of all beings. Is it truly necessary to thank the twin trees (Sala trees, where the Buddha entered Nirvana)? It is only because the multitude of beings are in a long slumber that boundless compassion is bestowed. Hundreds of millions of incarnations respond to the Saha world. Great vows promote compassion, pitying this land of endurance. The Buddhas of the ten directions all praise this. Therefore, descending into India (ancient India), manifesting as the honored one in the world. The title is Shakyamuni (Shakyamuni Buddha), the father of the four kinds of birth (womb-born, egg-born, moisture-born, transformation-born). Taking off the shoes of a prince, abandoning the golden wheel kingship as if discarding mustard seeds. Practicing asceticism, subduing heretical paths and returning to the truth. The Way has been greatly accomplished, and merit universally benefits all beings. Within the three thousand great thousand worlds, there is none that is not illuminated by his light. In the ten Dharma realms, all receive his teachings. Devas and dragons are embraced, gods and ghosts return to rely on him. Sentient and non-sentient beings all receive deliverance. The future, past, and present are known in a single thought. Slander and praise are equally and universally embraced. If he is not the most supreme among the heavens, the most sacred among the saints, how could he reach such a state? However, this one Buddha's teaching is still just a shadow among a thousand lamps. If one fully explores the ocean of enlightenment, then the true stillness is boundless. The boundless ocean of self-nature, the Buddha and all beings, are not different in measure. The constant true mind, beings and the Buddha, have no separation. If one can seek from the essence, naturally one is fully endowed in the present moment. Truth and convention are not different, ordinary beings and sages are originally one. As Confucius said: 'In clarifying the clear virtue,' this is what the Buddha calls self-awareness. 'In renewing the people,' this is awakening others. 'In abiding in perfect goodness,' this is the perfection of awareness and action. Although the depth is different, the ultimate principle is the same. Therefore, it is said: The Buddha has nothing else, but exhausts this capacity of mind.
The layman Lu Guangzu of Mount Wutai said: The Buddha's path is vast, not only those who respect him will generate great blessings, but even those who despise him, slander him, insult him, and hate him will eventually benefit. It is like entering a sandalwood (a fragrant wood) forest, whether trampling on it or cutting it down, all will be imbued with fragrance. He also said: My family has been engaged in Confucianism for generations, and I recite the words of Confucius very carefully. I once examined the stories of the National Dynasty (Ming Dynasty), and privately saw that Emperor Taizu Gao (Zhu Yuanzhang, 1368-1398) and Emperor Taizong Wen (Zhu Di, 1402-1424) especially revered Buddhist scriptures. They not only engraved the Tripitaka sutra boards and stored them in the two capitals, but also repeatedly took out money from the inner treasury to print thousands of copies and distributed them to famous monasteries in the prefectures and counties of the world, inviting eminent monks to lecture.
演。而屬四民共聽焉。余始諰諰然疑。豈佛氏之教。有出吾儒上哉。不然。聰明聖智莫如我二祖。何信之之篤。如是。試取內典觀之。則廣大無際。如望溟渤。而莫得其涯涘也。久之稍窺端緒。則如昏衢之睹日月。而仰其燭照也。又久之會文歸己。稍獲其用。則如布帛菽粟。不可一日闕也。然後知二祖之見。淵哉遠矣。夫自儒道而下。九流百氏之奧。禮樂德藝之微。性命之精。事物之粗。方內方外。世出世間之法。大藏靡不具焉。凡至理密義。諸家累千萬言而不能發者。以一言發之。瞭如也。佛法之淺淺。勝他教之深深。詎不信夫。
幻寄瞿汝稷曰。世之誕佛者。皆比于范縝之神滅者也。而神滅非聖人所立教也。夫神也者。妙萬物而為言者也。即心也。即道也。範圍天地。曲成萬物。聖人所以參贊化育者也。是豈形之所及也。惟聖人為能窮神而庸愚固未嘗亡。特不知其即道耳。故曰。百姓日用而不知。不知則一狥于形。於是遺範圍天地之廣大。而自狹。棄曲成萬物之微妙而自穢。終日役役。不過耳目口腹。聖人愍焉。故諭之曰。形而上者謂之道。形而下者謂之器。謂之道。復慮人之自畫。而高遠之。謂非己所及也。故曰利用出入。民咸用之。謂之神。終身由之而不知其道。堯之所以堯。窮此神也。桀之所以桀。
【現代漢語翻譯】 現代漢語譯本：於是（佛法）流傳開來，四類民眾共同聽聞。我起初還惴惴不安地懷疑，難道佛家的教義，有勝過我們儒家的嗎？不然的話，聰明聖智如我的二祖（指程顥、程頤），為什麼會如此篤信佛教呢？於是我嘗試著閱讀佛經，則感到其廣大無邊，如同眺望大海，而無法看到它的邊際。時間久了，稍微窺見一些端倪，則如同在昏暗的道路上看到了日月，而仰望其照耀。又過了很久，融會貫通，文以載道，稍微獲得了一些用處，則如同布帛糧食，不可一日或缺。然後才知道二祖的見識，是多麼深遠啊！從儒家、道家以下，九流百家的奧妙，禮樂德藝的精微，性命的精髓，事物的粗淺，方內方外，世間出世間的法則，大藏經中沒有不具備的。凡是至理密義，各家累積千萬言而不能闡發的，（佛法）用一句話就能闡發，清清楚楚。佛法的淺顯，勝過其他教義的深刻，難道不值得相信嗎？ 幻寄（法號）瞿汝稷（人名）說：世上詆譭佛教的人，都把佛教比作范縝（人名）的『神滅論』。而神滅論不是聖人所創立的教義。所謂『神』，是用來形容萬物奧妙的。就是心，就是道。它範圍天地，成就萬物，是聖人用來參與贊助天地化育的。難道是形體所能達到的嗎？只有聖人才能窮盡『神』的奧妙，而庸人和愚人本來就沒有失去『神』，只是不知道『神』就是道罷了。所以說：百姓每天都在用它卻不知道。不知道就會一味地順從形體，於是遺忘了範圍天地的廣大，而自我狹隘；拋棄了成就萬物的微妙，而自我污穢。終日忙碌，不過是爲了滿足耳目口腹。聖人憐憫他們，所以告誡他們說：『形而上者謂之道，形而下者謂之器。』說了『道』，又擔心人們自我設限，認為『道』高遠，認為不是自己所能達到的。所以說『利用出入，民咸用之』，稱之為『神』。終身遵循它卻不知道那就是道。堯（人名，上古部落聯盟首領）之所以成為堯，是因為窮盡了『神』的奧妙。桀（人名，夏朝最後一位君主）之所以成為桀，是因為背離了『神』的奧妙。
【English Translation】 English version: Thus, it (Buddhism) spread, and the four classes of people listened together. I was initially apprehensive and doubtful, wondering if the teachings of Buddhism could surpass those of our Confucianism. If not, why would the wise and sagacious like our two ancestors (referring to Cheng Hao and Cheng Yi) believe in Buddhism so devoutly? So I tried to read the Buddhist scriptures, and I felt their vastness was boundless, like gazing at the sea without seeing its edge. After a long time, I glimpsed some clues, like seeing the sun and moon in a dark road, and looking up to their illumination. After a long time, I integrated the texts and used them to convey the Dao, and I gained some use from them, like cloth and grain, which cannot be lacking for a day. Then I realized how profound and far-reaching the insights of the two ancestors were! From Confucianism and Taoism downwards, the mysteries of the nine streams and hundred schools, the subtleties of rites, music, virtue, and art, the essence of nature and life, the crudeness of things, the laws within and beyond the square, the laws of the world and beyond the world, are all contained in the Tripitaka. All the ultimate principles and secret meanings that various schools have accumulated millions of words but cannot express, (Buddhism) can express in one sentence, clearly. The shallowness of Buddhism surpasses the depth of other teachings, is it not worth believing? Huanji (Dharma name) Qu Ruzhi (person's name) said: Those in the world who slander Buddhism compare it to Fan Zhen's (person's name) 'Theory of the Extinction of the Spirit'. But the theory of the extinction of the spirit is not a doctrine established by the sages. The so-called 'spirit' is used to describe the mystery of all things. It is the mind, it is the Dao. It encompasses heaven and earth, and accomplishes all things. It is what the sages use to participate in and assist the creation and nurturing of heaven and earth. Can it be reached by form? Only the sages can exhaust the mystery of the 'spirit', and the mediocre and foolish have never lost the 'spirit', but they just don't know that the 'spirit' is the Dao. Therefore, it is said: The people use it every day but do not know it. If they do not know it, they will blindly follow the form, thus forgetting the vastness of encompassing heaven and earth, and narrowing themselves; abandoning the subtlety of accomplishing all things, and defiling themselves. Busy all day long, but only to satisfy the ears, eyes, mouth, and stomach. The sages pity them, so they admonish them: 'What is above form is called the Dao, and what is below form is called the instrument.' After saying 'Dao', they are worried that people will limit themselves, thinking that 'Dao' is high and far away, thinking that it is not something they can reach. Therefore, it is said, 'Using the coming and going, the people all use it', calling it 'spirit'. They follow it all their lives but do not know that it is the Dao. Yao (person's name, leader of the ancient tribal alliance) became Yao because he exhausted the mystery of the 'spirit'. Jie (person's name, the last monarch of the Xia Dynasty (approximately 2070-1600 BC)) became Jie because he deviated from the mystery of the 'spirit'.
昧此神也。是神者。溯之無始。推之無終。豈形生而始生。形滅而隨滅哉。形有盡而神無窮。故曰原始反終。故知死生之說。精氣為物。遊魂為變。是故知鬼神之情狀。而縝之言曰。形即神也。神即形也。形生而神生。形滅而神滅。藉如縝言。操則存者。形存歟。舍則亡者。是亡歟。出入無時。莫知其鄉。百骸九竅六臟。誰能然歟。心不在焉。視而不見。夢說筑巖。豈目所矚。處今而憶昔。在吳而知越。何形之能然。縝亦不思甚矣。履帝武敏而生棄。杜伯關弓。伯有為厲。墳典所載。未易悉舉。是皆迦文之所倡乎。故縝之言。形即神也。形滅神滅。非聖人所立教也。君子之所棄也。是使人重形而遺神。淪胥以溺者也。何以言之。謂形即神。則舍形無我。舍形無我。則凡形之所欲。皆我之所欲。而以禮義維之。是強也。是外鑠也。神不滅而謂滅。則堯桀均盡。顏跖均生。均生。則縱佚者自適。均盡。則好修者徒勞。於是示之以餘慶。惑之以百殃。則見以為茫昧而難徴也。揭之以仁義。則以為仁義攖人心。揭之以性善。則以為性惡。則以為善惡混。幾何其能信之。於是聿皇得喪。徽纏貪毒。惡積而不可掩。罪大而不可解。沉淪昏衢。莫能自出。旋複流浪。為苦無已。如來智入三世。圓應眾機。五時說法。海墨不可勝紀。其
流入震旦者。才海墨之一滴。其語報。則徴之三世。其語性。則盡之妙覺。知三世之報。則堯桀不均盡。知性覺之妙。則性善無所疑。故下焉者。得其說。必惕於三世之報。惡不俟懲而革。善不俟勸而行矣。上焉者得其說。則妙契性善之真。居仁由義。若耳聽目視。何有攖吾心哉。是以聖賢之教。得如來而大暢。惜哉縝之不講。謂神滅形滅。而誕佛也。惟如來之教。能窮此神之廣大微妙。語其大。則天地者。無盡大海之一漚耳。元會運世者。無盡時劫之一瞬耳。語其妙。則無聲無臭。此之空諦也。精一執中。此之尸波羅蜜也。一言演為無量義。竟古今而推之。莫能竟也。儒墨之是非。黃老之秘密。與夫百家之雄辯。一言而蔽之而有餘也。佐堯而堯。佐舜而舜。父以之而慈。子以之而孝。護世以之而護諸眾生。帝釋以之而離愛。梵天以之而勝慧。二乘以之而回向真乘。菩薩以之而證入妙覺。四聖六凡。無根不被。故其言必至於海墨也。河沙妙德。罔越窮神。故其要必歸於一乘也。世出世法。莫不竭盡而無餘矣。是以世之興王。莫不尊尚。列代名卿宿儒。或行峻一世。或文雄百代。龍翰鳳雛之彥。蘭薰雪白之賢。歸命法流。頤真靈筏者。數之更仆。未易終也。考其人之操履事業。皆彪炳史冊。故未嘗以嗜此而壞世間法也。
使道德之蘊。不出於六藝。性命之微。無過於諸儒。則彼固皆含六藝之腴。入諸儒之室。何肯悅诐辭而釋微言。就僻行而𪾜大道乎。是棄縞纻而求短褐之類也。非人情矣。嗟乎。四大假合也。百年旦暮也。昔之所歷。於今奚存。今之所存。又何可恃。至愛終離。大業終棄。神之未窮。茫茫安托。適百里而不得其所託。則皇皇焉。浩劫之適。何翅百里。七趣紛沓。所託非定。狃百年之得喪。而輕浩劫之流浪。可不謂大哀耶。故濟我於一時者。不及濟我於一世者也。俾我一世得所安者。不如使我浩劫得所安者也。求濟我于浩劫者。非如來之教而何。姑未敢論受果登地。第能泛瀾覺海。少溉余潤。則契根根塵塵。靡不周遍法界。故不獨可以窮神。亦可以窮形色之原矣。於是纏蓋不能縻。陰陽不能控。修兮其翔。洎兮其集。得固如也。喪亦如也。未游焉者。不獨喪之為喪。既游焉者。不獨得之為得。唸唸滅盡而非斷。古今不異而非常。畢化沙界而壹無事。默然宴坐而萬行嚴。往來生死。未嘗生死。出入凈穢。初無凈穢。豈將來而後證。審於今而不誣。是以究曠劫于剎那。拔九類於半偈。莫尚如來之教矣。
佛說諸經宗旨 發明(一代時教。難以周知而遍舉也。其有當于宗統者。節書之。而諸家拈頌中稍平易者。書一二以
【現代漢語翻譯】 現代漢語譯本： 使道德的蘊含，沒有超出六藝（儒家的六種經典）。性命的精微，沒有超過諸儒（各派儒生）。那麼他們本來就都包含六藝的精華，進入諸儒的門室，怎麼肯喜歡邪僻的言辭而捨棄精微的言論，趨就邪僻的行為而拋棄大道呢？這就像丟棄精細的絲綢而去尋求粗劣的短衣一樣，不合乎人之常情啊！
唉！四大（地、水、火、風）是虛假聚合的，百年光陰也只如早晚一般短暫。過去所經歷的，如今還剩下什麼？現在所擁有的，又有什麼可以依賴？至愛終將離別，大業終將拋棄，精神沒有窮盡，茫茫然安身何處？如果寄身百里之地都找不到安身之所，就會惶恐不安。無邊無際的劫難，何止百里之遙？七趣（地獄、餓鬼、畜生、人、阿修羅、天）紛紛擾擾，所寄託之處並不安定。拘泥於百年的得失，而輕視無盡劫的流浪，能不說是最大的悲哀嗎？
所以，救濟我於一時的，比不上救濟我於一世的。使我一世得到安穩的，不如使我無盡劫得到安穩的。尋求救濟我于無盡劫的，不是如來（佛）的教誨又是什麼呢？姑且不敢談論受果登地（獲得果報，證得菩薩果位），只要能泛遊覺悟的海洋，稍微灌溉一些剩餘的恩澤，就能與根根塵塵相契合，沒有不周遍法界的。所以不單單可以窮盡精神，也可以窮盡形色的本源了。於是纏縛和覆蓋不能束縛，陰陽也不能控制。修持啊，多麼自在地飛翔！聚集啊，多麼安穩地棲息！得到是這樣，失去也是這樣。沒有遊歷其中的人，不單單認為失去是失去；已經遊歷其中的人，不單單認為得到是得到。唸唸滅盡卻不是斷滅，古今不異卻不是恒常。完全化為沙界而一切無事，默然宴坐而萬行莊嚴。往來生死，未曾真正生死；出入凈穢，最初就沒有凈穢。難道要將來才能證得嗎？現在就應該審察而不欺騙自己。因此，可以在剎那間窮盡曠劫，可以在半句偈語中拔救九類眾生。沒有什麼比得上如來（佛）的教誨了。
佛說諸經宗旨 發明（一代時教，難以周知而遍舉也。其有當于宗統者，節書之。而諸家拈頌中稍平易者，書一二以 English version: Enriching the essence of morality does not go beyond the Six Arts (the six Confucian classics). The subtlety of nature and life does not surpass the various Confucians (scholars of different Confucian schools). Then they inherently contain the essence of the Six Arts and have entered the halls of the various Confucians. How could they be willing to delight in perverse words and abandon subtle speech, to pursue deviant behavior and forsake the Great Path? This is like discarding fine silk and seeking coarse short garments, which is contrary to human nature!
Alas! The Four Great Elements (earth, water, fire, and wind) are falsely combined, and a hundred years are like morning and evening. What remains of what was experienced in the past? What can be relied upon in what is possessed now? The greatest love will eventually be separated, and the greatest undertaking will eventually be abandoned. The spirit has not been exhausted, so where can it be placed in the vastness? If one cannot find a place to rest even within a hundred li, one will be anxious and uneasy. The endless kalpas (eons) are more than just a hundred li away. The Seven Realms (hell, hungry ghosts, animals, humans, asuras, and heavens) are in turmoil, and the place of refuge is not fixed. To be attached to the gains and losses of a hundred years and to disregard the wandering of endless kalpas can truly be called the greatest sorrow.
Therefore, that which saves me for a moment is not as good as that which saves me for a lifetime. That which gives me peace in this lifetime is not as good as that which gives me peace in endless kalpas. What seeks to save me in endless kalpas is none other than the teachings of the Tathagata (Buddha). I dare not yet discuss receiving the fruit and ascending to the ground (attaining the fruit and realizing the Bodhisattva stage), but if one can swim in the ocean of enlightenment and slightly irrigate with the remaining grace, then one can be in harmony with each and every root and dust, without failing to pervade the entire Dharma Realm. Therefore, it can not only exhaust the spirit but also exhaust the origin of form and color. Then entanglements and coverings cannot bind, and yin and yang cannot control. How freely it soars! How peacefully it gathers! Getting is like this, and losing is also like this. Those who have not traveled in it do not only think that losing is losing; those who have traveled in it do not only think that getting is getting. Each thought is extinguished but not annihilated, and the past and present are not different but not constant. Completely transforming into the sand realm and having nothing to do, silently sitting in meditation and having all practices adorned. Coming and going in birth and death, never truly being born or dying; entering and exiting purity and defilement, initially having no purity or defilement. Is it only in the future that one can attain proof? One should examine oneself now and not deceive oneself. Therefore, one can exhaust endless kalpas in an instant and rescue nine kinds of beings in half a verse. Nothing surpasses the teachings of the Tathagata (Buddha).
The Buddha's Teachings on the Essence of the Sutras - Explanation (The teachings of a lifetime are difficult to know and enumerate completely. Those that are relevant to the main principles are excerpted. And among the verses and praises of various schools, those that are relatively easy are written one or two to
【English Translation】 Making the moral implications. Not out of the Six Arts (the six Confucian classics). The subtle of the nature and life. Nothing more than the Confucian scholars. Then they are inherently contain the essence of the Six Arts. Into the room of the Confucian scholars. Why would they be willing to delight in perverse words and release subtle words. To take the wrong way and abandon the great road. It is like abandoning fine silk and seeking short brown clothes. It is not human nature. Alas. The Four Greats (earth, water, fire, and wind) are falsely combined. A hundred years is like morning and evening. What was experienced in the past. What exists now. What can be relied on. The greatest love will eventually be separated. The great cause will eventually be abandoned. The spirit is not exhausted. Where to place the vastness. If you can't find a place to trust in a hundred miles. Then panic. The vastness of the kalpas. Why is it only a hundred miles. The Seven Realms (hell, hungry ghosts, animals, humans, asuras, and heavens) are in turmoil. The trust is not fixed. Indulge in the gains and losses of a hundred years. And despise the wandering of the vast kalpas. Can it not be said to be great sorrow. Therefore, those who save me at one time. Not as good as those who save me in one life. Those who make me feel at ease in one life. It is better to make me feel at ease in the vast kalpas. Seeking to save me in the vast kalpas. What is not the teaching of the Tathagata (Buddha). I dare not discuss the results of the land. The first can swim in the sea of consciousness. A little irrigation of the remaining grace. Then the roots are in harmony with the dust. There is no pervasiveness in the Dharma Realm. Therefore, it can not only exhaust the spirit. It can also exhaust the origin of form and color. Then the entanglement can not be tied. Yin and Yang can not control. Cultivate and fly. Gather and gather. Getting is like this. Losing is also like this. Those who have not traveled in it. Not only the loss is the loss. Those who have traveled in it. Not only the gain is the gain. Every thought is extinguished but not cut off. Ancient and modern are not different but not constant. Completely transform the sand world and have nothing to do. Silently sitting in meditation and all practices are solemn. Coming and going in birth and death. Never born or died. Entering and exiting purity and impurity. There is no purity or impurity at first. Why will it be proven in the future. Examine yourself now and do not deceive yourself. Therefore, exhaust the kalpas in an instant. Pull out the nine categories in half a verse. Nothing is more important than the teachings of the Tathagata (Buddha).
The Buddha said the purpose of the sutras. Invention (The teachings of a lifetime are difficult to know and enumerate completely. Those that are relevant to the main principles are excerpted. And among the verses and praises of various schools, those that are relatively easy are written one or two to
附焉)。
經題[米-木+八]字。
(僧問地藏琛。以字不成。八字不是。未審是甚麼字。藏曰。看取下注腳 幻寄曰。有以漚和二字釋此者。是以柏樹子話為三界唯心。同一鼻孔。座主見也)。
(徑山杲頌曰。以字不成八字非。爍迦羅眼不能窺。一毛頭上重拈出。憤怒那吒失卻威)。
金剛經云無我相無人相。
(南嶽儲頌曰。我相人相。恁底模樣。鼻直眉橫。何曾錯向)。
圓覺經云。居一切時不起妄念。于諸妄心亦不息滅。住妄想境不加了知。于無了知不辨真實。
(徑山杲頌曰。荷葉團團團似鏡。菱角尖尖尖似錐。風吹柳絮毛毬走。雨打梨花蛺蝶飛)。
一切障礙即究竟覺。
(雪堂行頌曰。枯樹云充葉。凋梅雪作花。擊桐成木響。蘸雪吃冬瓜。長天秋水。孤鶩落霞)。
(南嶽儲頌曰。握則為拳。開則成掌。放下手來。是一是兩)。
楞嚴經。佛謂阿難。見見之時。見非是見。見猶離見。見不能及。
(海印信頌曰。見不及處。江山滿目。不睹纖毫。花紅柳綠。白雲出沒本無心。流水滔滔豈盈縮)。
一人發真歸元。此十方空皆悉銷隕。
(尼無著頌曰。一人發真歸元。十方虛空銷隕。試問楊岐栗蓬。何似云
【現代漢語翻譯】 （附錄於此）。
經題為[米-木+八]字。
（有僧人問地藏琛禪師，說這個字像『以』字卻又不像，像『八』字卻又不是，不知道究竟是什麼字。地藏琛禪師說：『看看下面的註解。』幻寄禪師說：有人用『漚』和『和』二字來解釋這個字，這是把柏樹子的話當成了三界唯心，是同一鼻孔出氣。座主也這麼認為。）
（徑山杲禪師頌曰：像『以』字不像『以』字，像『八』字不像『八』字，即使是爍迦羅的眼睛也無法看清。在一根毫毛的頭上重新拈出，憤怒的哪吒也失去了威風。）
《金剛經》說：沒有我相，沒有人相。
（南嶽儲禪師頌曰：我相人相，是什麼模樣？鼻樑挺直，眉毛橫生，何曾錯認方向？）
《圓覺經》說：處於任何時候都不生起虛妄的念頭，對於各種虛妄的心也不停止息滅。處於虛妄的境界不加以瞭解知曉，對於沒有了解知曉也不分辨真實。
（徑山杲禪師頌曰：荷葉圓圓像鏡子，菱角尖尖像錐子。風吹柳絮像毛球滾動，雨打梨花像蝴蝶飛舞。）
一切障礙就是究竟的覺悟。
（雪堂行禪師頌曰：枯樹用云來充當樹葉，凋謝的梅花用雪來當花。敲擊桐樹發出木頭的響聲，蘸著雪吃冬瓜。廣闊的天空，秋天的水面，孤單的野鴨，落日的彩霞。）
（南嶽儲禪師頌曰：握起來就是拳頭，張開就是手掌。放下手來，是一還是兩？）
《楞嚴經》中，佛對阿難說：在能見的時候，見不是能見本身。見仍然要離開能見，見是無法達到的。
（海印信禪師頌曰：見無法到達的地方，江山充滿眼簾。不看細微之處，花紅柳綠。白雲飄動本無心，流水滔滔哪裡有盈虧？）
一人發起真性迴歸本元，這十方虛空都會全部消隕。
（尼姑無著頌曰：一人發起真性迴歸本元，十方虛空消隕。試問楊岐的栗蓬，像什麼樣的云？)
【English Translation】 (Appended here).
The title of the sutra is the character [米-木+八].
(A monk asked Zen Master Dizang Chen, saying that the character looks like '以' but isn't, looks like '八' but isn't, and wondered what character it actually is. Zen Master Dizang Chen said, 'Look at the footnote below.' Zen Master Huanji said: Some people use the characters '漚' and '和' to explain this character, which is taking the words of the cypress tree seeds as the mind-only of the three realms, breathing through the same nostril. The abbot also thinks so.)
(Zen Master Jingshan Gao praised: Like '以' but not like '以', like '八' but not like '八', even Shakara's eyes cannot see clearly. Picking it out again on the tip of a hair, the angry Nata also loses his power.)
The Diamond Sutra says: There is no self-image, no person-image.
(Zen Master Nanyue Chu praised: Self-image, person-image, what do they look like? Straight nose, horizontal eyebrows, have you ever mistaken the direction?)
The Yuanjue Sutra says: At all times, do not give rise to false thoughts, and do not stop the cessation of all false minds. Abide in the realm of false thoughts without adding understanding and knowing, and do not distinguish reality in the absence of understanding and knowing.
(Zen Master Jingshan Gao praised: Lotus leaves are round and round like mirrors, water chestnuts are sharp and sharp like cones. The wind blows willow catkins like hairballs rolling, the rain beats pear blossoms like butterflies flying.)
All obstacles are ultimately enlightenment.
(Zen Master Xuetang Xing praised: A withered tree uses clouds to fill its leaves, a withered plum blossom uses snow as flowers. Striking the paulownia tree makes a wooden sound, dipping snow and eating winter melon. Vast sky, autumn water, lonely wild ducks, sunset glow.)
(Zen Master Nanyue Chu praised: When clenched, it is a fist; when opened, it is a palm. Put your hand down, is it one or two?)
In the Shurangama Sutra, the Buddha said to Ananda: At the time of seeing, seeing is not the seeing itself. Seeing still has to leave seeing, seeing cannot reach it.
(Zen Master Haiyin Xin praised: Where seeing cannot reach, rivers and mountains fill the eyes. Not seeing the slightest detail, flowers are red and willows are green. White clouds float without intention, where is there fullness or emptiness in the flowing water?)
When one person awakens to true nature and returns to the origin, all the space in the ten directions will completely disappear.
(Nun Wuzhu praised: When one person awakens to true nature and returns to the origin, the space in the ten directions disappears. May I ask, what kind of cloud is Yangqi's chestnut bur?)
門糊餅)。
諸可還者。自然非汝。不汝還者。非汝而誰。
(天目禮頌曰。不汝還兮復是誰。殘紅落滿釣魚磯。日斜風動無人掃。燕子銜將水際飛。咄。咄。是無等等咒)。
阿難復白佛言。若此妙明真凈妙心本來遍圓。如是乃至大地草木蠕動含靈。本元真如即是如來成佛真體。佛體真實云何復有地獄鬼畜生。
(南嶽儲頌曰。閑田一畝。贏來日久。種麻得麻。種豆得豆)。
佛告阿難。吾不見時何不見吾。不見之處若見不見自然非彼。不見之相若不見吾不見之地自然非物。云何非汝。
(雪竇顯頌曰。全像全牛翳不殊。從來作者共名模。如今要見瞿曇老。剎剎塵塵在半途)。
(天童悟頌曰。空山不見人。但聞人語響。返景入深林。復照青苔上)。
若能轉物即同如來。
(白雲端頌曰。若能轉物即如來。春至山花處處開。自有一雙窮相手。不曾容易舞三臺)。
法華經云。是法住法位世間相常住。
(樸翁铦頌曰。世間相常住。黃鶯啼綠樹。真個可憐生。動著便飛去)。
諸法從本來常自寂滅相。
(有僧誦此忽有疑。日夕不置。偶聞鶯聲。頓然開悟。遂續前語為偈曰。諸法從本來。常自寂滅相。春至百花開。黃鶯啼樹上)
【現代漢語翻譯】 現代漢語譯本： 門糊餅）。
所有可以歸還的東西，自然不是你。不歸還你的東西，不是你又是誰呢？
（天目禮頌說：『不歸還你又是誰呢？殘紅落滿釣魚磯。日斜風動無人掃，燕子銜將水際飛。咄！咄！是無等等咒。』）
阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）再次對佛說：『如果這妙明真凈妙心本來就圓滿周遍，像這樣乃至大地草木蠕動含靈，本元真如（Tathata，事物的真實本性）就是如來（Tathagata，佛陀的稱號之一，意為「如來者」）成佛的真體。佛體真實，為什麼還會有地獄、餓鬼、畜生呢？』
（南嶽儲頌說：『閑田一畝，贏來日久。種麻得麻，種豆得豆。』）
佛告訴阿難（Ananda）：『我看不見的時候，你為什麼看不見我？看不見的地方如果能看見，那麼看不見自然就不是那個地方。看不見的相如果看不見我，那麼看不見的地方自然就不是物體。怎麼能說不是你呢？』
（雪竇顯頌說：『全像全牛，遮蔽起來沒有什麼不同。從來作者共同模仿。如今要見瞿曇（Gautama，釋迦牟尼佛的姓氏）老，剎剎塵塵都在半途。』）
（天童悟頌說：『空山不見人，但聞人語響。返景入深林，復照青苔上。』）
如果能轉化外物，就等同於如來（Tathagata）。
（白雲端頌說：『若能轉物即如來（Tathagata），春至山花處處開。自有一雙窮相手，不曾容易舞三臺。』）
《法華經》（Lotus Sutra）說：『是法住法位，世間相常住。』
（樸翁铦頌說：『世間相常住，黃鶯啼綠樹。真個可憐生，動著便飛去。』）
諸法從本來，常自寂滅相。
（有僧人誦讀此句，忽然產生疑問，日夜不能放下。偶然聽到黃鶯的聲音，頓時開悟。於是續寫前語為偈語說：『諸法從本來，常自寂滅相。春至百花開，黃鶯啼樹上。』）
【English Translation】 English version: Door pancake).
All that can be returned is naturally not you. What cannot be returned to you, if not you, then who?
(Tianmu Li's hymn says: 'If not returned to you, then who? Fallen red petals fill the fishing rock. The setting sun and moving wind, no one sweeps. Swallows carry them to fly near the water's edge. Tut! Tut! It is the unequalled mantra.')
Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory) again said to the Buddha: 'If this wondrously bright, truly pure, wondrous mind is originally all-pervading and complete, even to the extent that all beings, including the earth, plants, and moving creatures, possess the fundamental true nature (Tathata), which is the true essence of the Tathagata (one of the titles of the Buddha, meaning 'the one who has thus come') attaining Buddhahood. If the Buddha's essence is real, then why are there still hells, ghosts, and animals?'
(Nanyue Chu's hymn says: 'An acre of idle land, gained over time. Plant hemp and get hemp, plant beans and get beans.')
The Buddha told Ananda (Ananda): 'When I am not seeing, why do you not see me? If one can see in the place where one does not see, then not seeing is naturally not that place. If the aspect of not seeing does not see me, then the place of not seeing is naturally not an object. How can it be said that it is not you?'
(Xuedou Xian's hymn says: 'The whole elephant, the whole ox, the obscuration is not different. From the beginning, the authors have commonly imitated. Now, if you want to see old Gautama (the family name of Shakyamuni Buddha), every land and every mote of dust is halfway there.')
(Tiantong Wu's hymn says: 'In the empty mountain, no one is seen, but the sound of human voices is heard. Reflected light enters the deep forest, again illuminating the green moss.')
If one can transform things, one is the same as the Tathagata (Tathagata).
(Baiyun Duan's hymn says: 'If one can transform things, one is the Tathagata (Tathagata). Spring arrives, and mountain flowers bloom everywhere. One has a pair of poor hands that have never easily danced on the three platforms.')
The Lotus Sutra (Lotus Sutra) says: 'This Dharma abides in the Dharma position, and the worldly appearance is constant.'
(Pu Weng Xian's hymn says: 'The worldly appearance is constant, the oriole sings in the green trees. Truly a pitiful life, moving and then flying away.')
All dharmas, from the beginning, are always in a state of tranquil extinction.
(A monk, reciting this, suddenly had doubts and could not put them down day and night. He accidentally heard the sound of an oriole and suddenly became enlightened. So he continued the previous words as a verse, saying: 'All dharmas, from the beginning, are always in a state of tranquil extinction. Spring arrives, a hundred flowers bloom, the oriole sings in the trees.')
。
如來如實知見三界之相無有生死。若退若出亦無在世及滅度者。非實非虛非如非異不如三界見於三界。如斯之事如來明見無有錯謬。
(圓極岑頌曰。岣嶁峰前神禹碑。字青石赤形模奇。無目仙人才一見。便應撫掌笑嘻嘻。云暗蒼龍化葛陂。就中一句是正頌。有人檢點得出。許你具一隻眼)。
諸經公案(凡聖之所同然曰公。今古之所不易曰案) 發明(如來說法。皆方便隨機。顯密普攝。其間有覿面全提。因事直指。不落言詮。不涉意解者。節書之為公案。諸家拈頌附焉)。
佛一日昇座。大眾集定。文殊白椎曰。諦觀法王法。法王法如是。佛便下座。
(芭蕉徹拈曰。忙忙者匝地普天 三峰藏拈曰人人都向世尊未升座前會取。蚤已錯了也)。
(雪竇顯頌曰。列聖叢中作者知。法王法令不如斯。會中若有仙陀客。何必文殊下一椎)。
佛因黑氏梵志獻合歡梧桐花。佛召梵志放下著。梵志放下左手一株花。佛又召梵志放下著。梵志又放下右手一株花。佛又召梵志放下著。梵志曰。吾今兩手俱空。更教放下個甚麼。佛曰。吾非教汝放舍其花。汝當放舍外六塵內六根中六識一時舍卻。無可舍處是汝放身命處。梵志於言下悟無生忍法。
佛拈隨色摩尼(此云如意)
【現代漢語翻譯】 現代漢語譯本
如來如實地知曉並看見三界（欲界、色界、無色界）的真相，其中沒有生死。無論是退是進，也沒有在世或滅度這樣的說法。它既非真實也非虛假，既非相同也非相異，不能像看待三界那樣看待三界。如來對於這樣的事情明明白白地看見，沒有絲毫的錯謬。 (圓極岑頌說：岣嶁峰前的神禹碑，碑上的字青色石赤，形狀奇特。沒有眼睛的仙人只要看上一眼，便應撫掌大笑。云暗淡，蒼龍化為葛陂。其中有一句是真正的頌詞，如果有人能夠找出來，就允許你擁有一隻眼睛)。 諸經公案（凡人和聖人所共同認可的叫做『公』，從古到今都不會改變的叫做『案』）——發明（如來說法，都是爲了方便眾生，隨機應變，顯教和密教都普遍攝受。其中有直截了當、完全提持，根據事情直接指點，不落入言語詮釋，不涉及意識理解的，節選出來作為公案，各家加以評述和歌頌）。 佛有一天升座說法，大眾聚集完畢。文殊菩薩敲擊法椎說：『仔細觀察法王的法，法王的法就是這樣。』佛便走下座位。 (芭蕉徹評點說：忙忙碌碌的人遍佈大地普天之下。三峰藏評點說：人人都想在世尊未升座之前領會，早就錯了)。 (雪竇顯頌揚說：在歷代聖賢之中，只有作者才知道。法王的法令不是這樣的。如果會中有仙陀（古印度的一種度量單位，也有良醫的意思）客人，何必文殊菩薩敲擊法椎呢)。 佛因為黑氏梵志獻上合歡梧桐花。佛召喚梵志『放下著』。梵志放下左手的一株花。佛又召喚梵志『放下著』。梵志又放下右手的一株花。佛又召喚梵志『放下著』。梵志說：『我現在兩手都已經空了，還要教我放下什麼呢？』佛說：『我不是教你放下那些花，你應該放下外面的六塵（色、聲、香、味、觸、法），裡面的六根（眼、耳、鼻、舌、身、意），中間的六識（眼識、耳識、鼻識、舌識、身識、意識），一時全部捨棄，到了無可捨棄的地方，就是你安身立命之處。』梵志在佛的言語之下領悟了無生法忍。 佛拈起隨色摩尼（這裡叫做如意）。
【English Translation】 English version
The Tathagata (another name for the Buddha) truthfully knows and sees the nature of the Three Realms (Desire Realm, Form Realm, Formless Realm), which are without birth and death. Whether retreating or advancing, there is neither being in the world nor passing into Nirvana. It is neither real nor unreal, neither the same nor different; one cannot view the Three Realms as one views the Three Realms. The Tathagata clearly sees such things without any error. (Yuanji Cen's verse says: The Shenyu Stele before Mount Gou Lou, the characters on the blue stone are red, and the shape is peculiar. If an eyeless immortal sees it, he should clap his hands and laugh. The clouds are dim, and the azure dragon transforms into Ge Lake. One of the sentences is the true verse; if someone can find it, you will be allowed to have one eye). Public Cases from Various Sutras (What is commonly acknowledged by both ordinary people and sages is called 'public'; what remains unchanged from ancient times to the present is called 'case') - Explanation (The Buddha's teachings are all expedient and adaptable, universally encompassing both exoteric and esoteric teachings. Among them are those that are direct and complete, directly pointing based on events, not falling into verbal explanations, and not involving conceptual understanding, which are selected as public cases, to which various masters add commentaries and praises). One day, the Buddha ascended the seat to preach, and the assembly gathered. Manjusri Bodhisattva struck the gavel and said, 'Carefully observe the Dharma of the Dharma King; the Dharma of the Dharma King is thus.' The Buddha then descended from the seat. (Bājiāo Chè commented: Busy people are all over the earth. Sānfēng Zàng commented: Everyone wants to understand before the World-Honored One ascends the seat, but they have already made a mistake). (Xuedou Xian praised: Among the past sages, only the author knows. The Dharma King's decree is not like this. If there is a Saindhava (an ancient Indian unit of measurement, also meaning a good doctor) guest in the assembly, why would Manjusri Bodhisattva need to strike the gavel?). Because the Black Clan Brahmin offered acacia and parasol flowers, the Buddha called to the Brahmin, 'Put it down.' The Brahmin put down a flower in his left hand. The Buddha again called to the Brahmin, 'Put it down.' The Brahmin again put down a flower in his right hand. The Buddha again called to the Brahmin, 'Put it down.' The Brahmin said, 'Now both my hands are empty; what else do you want me to put down?' The Buddha said, 'I am not teaching you to put down those flowers; you should put down the outer six sense objects (form, sound, smell, taste, touch, dharma), the inner six roots (eye, ear, nose, tongue, body, mind), and the middle six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) all at once. When you reach a place where there is nothing to put down, that is where you settle your life.' The Brahmin, upon hearing the Buddha's words, realized the Dharma of Non-Origination Tolerance. The Buddha picked up a Mani jewel that changes color according to its environment (here called As-You-Wish).
珠問五方天王。此珠而作何色。時五方天王互說異色。佛藏珠復舉手曰。此珠作何色。天王曰。佛手中無珠何處有色。佛曰。汝何迷倒之甚。吾將世珠示之便強說有青黃赤白色。吾將真珠示之便總不知。時五方天王悉自省悟。
佛因五通仙人問。佛有六通。我有五通。如何是那一通。佛召五通仙人。仙人應諾。佛曰。那一通你問我。(翠巖芝曰。五通如是問。佛如是答。要且不會那一通 徑山杲曰。今時有一種弄泥團漢。往往在那一通處。錯認定盤星)。
佛因菩眼菩薩欲見普賢不可得。乃至三度入定遍觀三千大千世界覓普賢不可得。而來白佛。佛曰。汝但于靜三昧中起一念便見普賢。於是普眼菩薩才起一念便見普賢向空中乘六牙白象。
佛一日敕阿難。食時將至。汝當入城持缽。阿難應諾。佛曰。汝能持缽。須依過去七佛儀式。阿難便問如何是七佛儀式。佛召阿難。阿難應諾。佛曰持缽去。(葉庵謙頌曰。𢌞環父子情。步步隨流水。他日問師兄。剎竿扶不起)。
佛因自恣日文殊三度過夏。迦葉欲白椎擯出。才拈椎。乃見百千萬億文殊。迦葉盡其神力椎不能舉。佛遂問迦葉。你擬擯那個文殊。迦葉無對。
城東有一老母。與佛同生。不欲見佛。每見佛來即便迴避。雖然如此。回顧東
【現代漢語翻譯】 現代漢語譯本 珠問五方天王（佛教護法神）。『這顆珠子是什麼顏色？』當時五方天王各自說了不同的顏色。佛藏珠又舉起手說：『這顆珠子是什麼顏色？』天王說：『佛的手中沒有珠子，哪裡來的顏色？』佛說：『你們為何如此迷惑顛倒？我將世俗的珠子給你們看，你們就強說是青黃赤白色。我將真珠給你們看，你們就完全不知道了。』當時五方天王都各自醒悟。
佛因為五通仙人（具有五種神通的仙人）問：『佛有六通（六種神通），我有五通，缺少的是哪一通？』佛召喚五通仙人。仙人應聲答應。佛說：『那一通你問我。』（翠巖芝說：『五通這樣問，佛這樣答，關鍵是不會那一通。』徑山杲說：『現在有一種弄泥團的漢子，往往在那一通處，錯誤地認定了定盤星。』）
佛因為菩眼菩薩（一位菩薩）想要見到普賢菩薩（象徵菩薩行愿的菩薩），但無法見到，甚至三次入定遍觀三千大千世界，尋找普賢菩薩也無法找到，於是來稟告佛。佛說：『你只要在靜三昧（禪定）中生起一念，就能見到普賢菩薩。』於是菩眼菩薩才生起一念，就見到普賢菩薩向空中乘坐六牙白象。
佛有一天敕令阿難（佛陀的十大弟子之一）：『吃飯的時間快到了，你應該入城持缽（乞食）。』阿難應聲答應。佛說：『你如果能持缽，必須依照過去七佛（過去出現的七位佛陀）的儀式。』阿難便問：『什麼是七佛儀式？』佛召喚阿難。阿難應聲答應。佛說：『持缽去。』（葉庵謙頌道：『𢌞環父子情，步步隨流水。他日問師兄，剎竿扶不起。』）
佛在自恣日（僧團在解夏后反省過失的日子），文殊菩薩（象徵智慧的菩薩）三次經過夏安居。迦葉（佛陀的大弟子之一）想要舉椎擯斥他。剛拿起椎，就看見百千萬億個文殊菩薩。迦葉用盡他的神力也無法舉起椎。佛於是問迦葉：『你打算擯斥哪個文殊菩薩？』迦葉無言以對。
城東有一位老母，與佛同日出生，不願意見到佛。每次見到佛來就立即迴避。雖然如此，（她還是會）回顧東方
【English Translation】 English version Zhu asked the Five Directional Heavenly Kings (Buddhist guardian deities): 'What color is this pearl?' At that time, the Five Directional Heavenly Kings each spoke of different colors. Buddha-Treasury Pearl again raised his hand and said: 'What color is this pearl?' The Heavenly Kings said: 'There is no pearl in the Buddha's hand, where does the color come from?' The Buddha said: 'Why are you so deluded and confused? When I show you a worldly pearl, you insist on saying it is blue, yellow, red, or white. When I show you a true pearl, you are completely unaware.' At that time, the Five Directional Heavenly Kings all awakened themselves.
The Buddha, because of the Five-Clairvoyance Immortal (an immortal with five supernatural powers) asked: 'The Buddha has six clairvoyances (six supernatural powers), I have five clairvoyances, what is the one that is missing?' The Buddha summoned the Five-Clairvoyance Immortal. The Immortal responded. The Buddha said: 'That one clairvoyance, you ask me.' (Cuiyan Zhi said: 'The Five Clairvoyances asked like this, the Buddha answered like this, the key is not understanding that one clairvoyance.' Jingshan Gao said: 'Nowadays there are some mud-playing fellows who often mistake the fixed star at that one clairvoyance.')
The Buddha, because Bodhi-Eye Bodhisattva (a Bodhisattva) wanted to see Samantabhadra Bodhisattva (the Bodhisattva symbolizing the practice and vows of all Buddhas), but could not, even entering Samadhi (meditative state) three times and observing the three thousand great thousand worlds, searching for Samantabhadra Bodhisattva but could not find him, and came to report to the Buddha. The Buddha said: 'You only need to arise one thought in quiet Samadhi (meditative state), and you will see Samantabhadra Bodhisattva.' Thereupon, Bodhi-Eye Bodhisattva only arose one thought, and saw Samantabhadra Bodhisattva riding a six-tusked white elephant in the sky.
One day, the Buddha ordered Ananda (one of the Buddha's ten great disciples): 'The time for eating is approaching, you should enter the city to hold the alms bowl (beg for food).' Ananda responded. The Buddha said: 'If you can hold the alms bowl, you must follow the rituals of the past seven Buddhas (the seven Buddhas who appeared in the past).' Ananda then asked: 'What are the rituals of the seven Buddhas?' The Buddha summoned Ananda. Ananda responded. The Buddha said: 'Go hold the alms bowl.' (Ye'an Qian praised: '𢌞環 father and son affection, step by step following the flowing water. Another day ask the elder brother, the flagpole cannot be lifted.')
On the Self-Surrender Day (the day when the Sangha reflects on its faults after the end of the summer retreat), Manjusri Bodhisattva (the Bodhisattva symbolizing wisdom) passed the summer retreat three times. Kashyapa (one of the Buddha's great disciples) wanted to raise the gavel to expel him. Just as he picked up the gavel, he saw hundreds of thousands of millions of Manjusri Bodhisattvas. Kashyapa exhausted his divine power but could not lift the gavel. The Buddha then asked Kashyapa: 'Which Manjusri Bodhisattva do you intend to expel?' Kashyapa was speechless.
There was an old woman in the east of the city, born on the same day as the Buddha, who did not want to see the Buddha. Every time she saw the Buddha coming, she would immediately avoid him. Even so, (she would still) look back to the east.
西總皆是佛。遂以手掩面。乃至十指掌中皆是佛。
佛因文殊至諸佛集處。值諸佛各還本處。唯有一女人近於佛坐而入三昧。文殊乃白佛。云何此人得近佛而我不得。佛告文殊。汝但覺此女令從三昧起。汝自問之。文殊繞女人三匝鳴指一下。乃托至梵天。盡其神力而不能出。佛曰。假使百千文殊亦出此女人定不得。下方過四十二恒河沙國土有罔明菩薩能出此女人定。須臾罔明大士從地涌出作禮佛。佛敕罔明出。罔明卻至女子前鳴指一下。女子於是從定而出。
(五云逢日。不惟文殊不能出此定。但恐如來也出此定不得)。
(圓悟勤頌曰。大定等虛空。廓然誰辨的。女子與瞿曇據令何條直。師子奮迅兮搖盪乾坤。像王迴旋兮不資餘力。孰勝孰負。誰出誰入。雨散雲收青天白日。君不見馬駒踏殺天下人。臨濟未是白拈賊)。
(佛照光頌曰。一畝之田。三蛇九鼠。仔細看來。是何面嘴)。
佛因外道問。不問有言。不問無言。佛良久。外道嘆曰。佛大慈大悲開我迷云。令我得入。作禮而去。阿難白佛。外道得何道理稱歎而去。佛曰。如世良馬。見鞭影而行。
佛因外道問昨日說何法。佛曰說定法。外道曰今日說何法。曰不定法。外道曰昨日說定法今日何說不定法。佛曰昨日定今日
【現代漢語翻譯】 現代漢語譯本 西總都是佛。於是用手掩面，甚至十個手指掌中都是佛。
佛陀因為文殊菩薩來到諸佛聚集的地方，正趕上諸佛各自返回原來的處所。只有一位女子靠近佛陀坐著，進入了三昧（Samadhi，禪定）。文殊菩薩於是稟告佛陀，『為什麼這個人能夠靠近佛陀而我不能？』佛陀告訴文殊菩薩，『你只要喚醒這位女子，讓她從三昧中出來，你自己問她。』文殊菩薩繞著女子轉了三圈，彈了一下手指，甚至託身到梵天，用盡他的神通力量也不能使她出定。佛陀說，『即使成百上千的文殊菩薩也不能使這位女子出定。』下方經過四十二恒河沙數國土，有一位罔明菩薩能夠使這位女子出定。一會兒，罔明大士從地裡涌出，向佛陀行禮。佛陀命令罔明菩薩使她出定。罔明菩薩於是來到女子面前，彈了一下手指，女子於是從禪定中出來。
（五云遮蔽太陽。不只是文殊菩薩不能使她出定，恐怕如來佛也出不了這個禪定）。
（圓悟勤禪師頌道：大定如同虛空，廣闊無邊誰能辨別？女子與瞿曇（Gautama，釋迦牟尼佛）所依據的法理是什麼？獅子奮迅，搖盪乾坤；象王迴旋，不依靠其他力量。誰勝誰負？誰出誰入？雨散雲收，一切歸於平靜。你沒看見嗎？馬駒踏殺天下人，臨濟禪師還不是個白白得利的賊）。
（佛照光禪師頌道：一畝田地，三條蛇九隻老鼠。仔細看來，是什麼樣的面孔？）
佛陀因為有外道問道：『不問有言，不問無言。』佛陀沉默良久。外道感嘆道：『佛陀大慈大悲，開啟我的迷云，使我得以進入。』於是行禮而去。阿難（Ananda，佛陀的十大弟子之一）問佛陀：『外道得到了什麼道理，稱讚而去？』佛陀說：『如同世間的良馬，見到鞭子的影子就行動。』
佛陀因為有外道問：『昨天說了什麼法？』佛陀說：『說了定法。』外道說：『今天說什麼法？』佛陀說：『說不定法。』外道說：『昨天說定法，今天為什麼說不定法？』佛陀說：『昨天定，今天……』
【English Translation】 English version Everyone in the west is Buddha. Then he covered his face with his hands, and even the ten fingers in his palms were all Buddhas.
Because of Mañjuśrī (文殊，Bodhisattva of Wisdom), the Buddha came to where all the Buddhas were gathered. It happened that the Buddhas were each returning to their original places. There was only one woman sitting near the Buddha, absorbed in Samadhi (三昧，meditative consciousness). Mañjuśrī then said to the Buddha, 'Why is this person able to sit near the Buddha, but I am not?' The Buddha told Mañjuśrī, 'You only need to awaken this woman and have her arise from Samadhi. You can ask her yourself.' Mañjuśrī circled the woman three times, snapped his fingers once, and even ascended to the Brahma Heaven, exhausting his divine powers, but he could not bring her out of Samadhi. The Buddha said, 'Even hundreds of thousands of Mañjuśrīs could not bring this woman out of Samadhi. Below, passing through forty-two Ganges-sand-countless lands, there is a Bodhisattva named Wǎngmíng (罔明，name of a Bodhisattva) who can bring this woman out of Samadhi.' In a moment, the great being Wǎngmíng emerged from the earth, prostrated to the Buddha. The Buddha ordered Wǎngmíng to bring her out. Wǎngmíng then went before the woman and snapped his fingers once. The woman then arose from Samadhi.
(Five clouds meet the sun. It's not just that Mañjuśrī cannot bring her out of this Samadhi, but I fear that even the Tathāgata (如來，another name for the Buddha) could not emerge from this Samadhi).
(Zen Master Yuánwù Qín (圓悟勤，Zen Master's name) chanted: The Great Samadhi is like empty space, vast and boundless, who can discern it? What is the principle that the woman and Gautama (瞿曇，another name for the Buddha) rely on? The lion roars and shakes the universe; the elephant king revolves, not relying on other forces. Who wins, who loses? Who exits, who enters? The rain scatters, the clouds disperse, everything returns to stillness. Don't you see? The colt tramples and kills all people, and Zen Master Línjì (臨濟，Zen Master's name) is not yet a thief who gains without effort).
(Zen Master Fózhào Guāng (佛照光，Zen Master's name) chanted: One acre of land, three snakes and nine mice. Look closely, what kind of face is it?)
Because of a question from a heretic, the Buddha said: 'I do not ask about spoken words, I do not ask about unspoken words.' The Buddha remained silent for a long time. The heretic exclaimed, 'The Buddha is greatly compassionate, opening my clouds of delusion, allowing me to enter.' Then he bowed and departed. Ānanda (阿難，Buddha's attendant) asked the Buddha, 'What principle did the heretic gain, that he praised and departed?' The Buddha said, 'Like a fine horse in the world, it acts upon seeing the shadow of the whip.'
Because of a question from a heretic, the Buddha said: 'What Dharma (法，teachings) did you speak yesterday?' The Buddha said, 'I spoke of the fixed Dharma.' The heretic said, 'What Dharma do you speak of today?' The Buddha said, 'I speak of the unfixed Dharma.' The heretic said, 'Yesterday you spoke of the fixed Dharma, why do you speak of the unfixed Dharma today?' The Buddha said, 'Yesterday was fixed, today...'
不定。
(溈山喆拈曰。佛大似看樓打樓。大溈即不然。待問昨日說定。今日何說不定。但云非汝境界)。
佛因有異學問諸法是常耶。佛不答。又問諸法是無常耶。佛亦不對。異學曰。佛具一切智。何不對我。佛曰。汝之所問皆為戲論。
佛因長爪梵志索論義預約曰。我義若墮當斬首以謝。佛曰汝義以何為宗。志曰我以一切不受為宗。佛曰是見受否。志拂袖而去。行至中路有省乃嘆曰。我義兩處負墮是見若受負門處粗是見不受負門處細一切神天二乘不知我義墮處。惟有佛諸大菩薩知我義墮處。回至佛前曰。我義兩處負墮故當斬首以謝。佛曰我法中無如是事。汝當迴心向道。於是五百徒眾一時投佛出家證阿羅漢。
(天衣懷頌曰。是見若受破家門。是見不受共誰論。匾擔驀折兩頭脫。一毫頭上見乾坤)。
佛因波斯匿王問勝義諦中有世俗諦否。若言無智不應二。若言有智不應一。一二之義其義云何。佛言。大王汝於過去龍光佛時曾問斯義。我今無說。汝今無聽。無說無聽是為一義二義。
(薦福懷曰。波斯匿王分明問。佛分明答。賓主歷然。作么生說個無說無聞底道理)。
佛因文殊忽起佛見法見威神攝向二鐵圍山。
佛一日昇座默然而坐。阿難白椎曰。請佛說法
【現代漢語翻譯】 現代漢語譯本 不定。
（溈山喆評點說：佛的說法就像看樓的人在樓上打樓，毫無意義。大溈的說法就不同，要等他問『昨日說的是定，今日為何說不定？』就只說『這不是你的境界』）。
有一次，外道問佛陀：『一切法是常住不變的嗎？』佛陀不回答。又問：『一切法是無常變化的嗎？』佛陀也不回答。外道說：『佛陀具有一切智慧，為什麼不回答我？』佛陀說：『你所問的都是戲論。』（戲論：沒有實際意義的辯論）。
佛陀與長爪梵志（梵志：古印度修行者）約定辯論，預先說好：『我的義理如果失敗，就斬首謝罪。』佛陀說：『你的義理以什麼為宗旨？』梵志說：『我以一切不受為宗旨。』佛陀說：『這個「見」你接受嗎？』梵志拂袖而去。走到半路有所醒悟，嘆息說：『我的義理在兩處失敗了，接受「見」是失敗，不接受「見」也是失敗。接受「見」的失敗還比較明顯，不接受「見」的失敗就比較隱蔽。一切神、天、二乘（二乘：聲聞乘和緣覺乘）都不知道我義理失敗的地方，只有佛陀和諸大菩薩知道我義理失敗的地方。』於是回到佛陀面前說：『我的義理在兩處失敗了，應當斬首謝罪。』佛陀說：『我的佛法中沒有這樣的事，你應該回心向道。』於是五百徒眾一時投奔佛陀出家，證得阿羅漢果。
（天衣懷讚頌說：接受「見」就會敗壞家門，不接受「見」又和誰辯論？扁擔突然折斷，兩頭都脫落，在一根毫毛的尖端就能看到整個宇宙）。
有一次，波斯匿王（古印度拘薩羅國國王）問佛陀：『在勝義諦（勝義諦：佛教真理的最高層次）中，有世俗諦（世俗諦：相對真理的層次）嗎？如果說沒有，智慧就不應該有二元性；如果說有，智慧就不應該是一元的。一和二的意義，它的含義是什麼？』佛陀說：『大王，你在過去龍光佛（過去佛名）時，曾經問過這個問題。我現在沒有說，你現在沒有聽。沒有說，沒有聽，這算是一義還是二義？』
（薦福懷說：波斯匿王分明地問，佛陀分明地答，賓主之間清清楚楚。要怎麼說這無說無聞的道理呢？）。
有一次，文殊菩薩（文殊菩薩：智慧的象徵）忽然生起佛見和法見，佛陀用威神力將他攝到兩座鐵圍山（鐵圍山：佛教宇宙觀中圍繞世界的山）之間。
有一次，佛陀升座，默默地坐著。阿難（阿難：佛陀的十大弟子之一）敲椎說：『請佛陀說法。』
【English Translation】 English version Indefinite.
(Weishan Zhe commented: The Buddha's teachings are like someone on a building hitting the building, meaningless. Great Wei's teachings are different; he waits for someone to ask, 'Yesterday you said it was fixed, why is it indefinite today?' He simply says, 'This is not your realm.')
Once, a heretic asked the Buddha, 'Are all dharmas permanent?' The Buddha did not answer. He then asked, 'Are all dharmas impermanent?' The Buddha still did not answer. The heretic said, 'The Buddha possesses all wisdom, why don't you answer me?' The Buddha said, 'What you ask are all frivolous debates.' (Frivolous debates: debates without practical meaning).
The Buddha made an agreement with the Long-nailed Brahmin (Brahmin: ancient Indian ascetic) for a debate, stipulating beforehand: 'If my reasoning fails, I will offer my head as an apology.' The Buddha said, 'What is the principle of your reasoning?' The Brahmin said, 'My principle is to accept nothing.' The Buddha said, 'Do you accept this "view"?' The Brahmin flicked his sleeve and left. On the way, he realized something and sighed, 'My reasoning has failed in two ways; accepting "view" is a failure, and not accepting "view" is also a failure. The failure of accepting "view" is more obvious, while the failure of not accepting "view" is more subtle. All gods, heavens, and Two Vehicles (Two Vehicles: Śrāvakayāna and Pratyekabuddhayāna) do not know where my reasoning fails, only the Buddha and the great Bodhisattvas know where my reasoning fails.' So he returned to the Buddha and said, 'My reasoning has failed in two ways, I should offer my head as an apology.' The Buddha said, 'There is no such thing in my Dharma, you should turn your heart towards the Way.' Thereupon, five hundred followers at once turned to the Buddha, renounced their homes, and attained Arhatship.
(Tianyi Huai praised: Accepting "view" will ruin the family, who can you debate with if you don't accept "view"? The carrying pole suddenly breaks, both ends fall off, and the entire universe can be seen on the tip of a hair.)
Once, King Pasenadi (King of Kosala in ancient India) asked the Buddha, 'In the ultimate truth (Paramārtha-satya: the highest level of Buddhist truth), is there conventional truth (Saṃvṛti-satya: the level of relative truth)? If you say no, wisdom should not be dualistic; if you say yes, wisdom should not be singular. What is the meaning of one and two, what is its implication?' The Buddha said, 'Great King, you asked this question in the time of the past Dragon Light Buddha (name of a past Buddha). I have no saying now, you have no hearing now. No saying, no hearing, is this one meaning or two meanings?'
(Jianfu Huai said: King Pasenadi clearly asked, the Buddha clearly answered, the host and guest are distinct. How can one speak of the principle of no saying and no hearing?).
Once, Mañjuśrī Bodhisattva (Mañjuśrī Bodhisattva: symbol of wisdom) suddenly arose with Buddha-view and Dharma-view, and the Buddha used his divine power to draw him between the two Iron Mountain Ranges (Iron Mountain Ranges: mountains surrounding the world in Buddhist cosmology).
Once, the Buddha ascended the seat and sat in silence. Ānanda (Ānanda: one of the Buddha's ten great disciples) struck the gavel and said, 'Please, Buddha, preach the Dharma.'
。佛云。會中有二比邱犯律行故我不說法。阿難以他心通觀是比邱。遂乃遣出。佛還復默然。阿難又白。適來為二比邱犯律。是二比邱已遣出。佛何不說法。佛云。吾誓不為二乘人說法。便下座。
詳符蔭曰。佛以雅思淵才文中之王。舌覆大千。而其覿面提持處乃如此。何待靈山拈花。乃為密付哉。故曰。五宗建立。只完得個拈花公案。靈山拈花。只完得個降生公案。上下稱尊。只完得個眾生公案。
佛法住世(末法九千八百五十二年後楞嚴般舟三昧先滅余經次第滅唯彌陀經在後滅)佛法住記云。正法(正。證也。謂聞法修行。即能證果。)住世一千年。由女人出家。減五百年。據善見論云。后為比邱尼說八敬。還得一千年。又天人答宣律師曰。佛錫杖住龍宮中。鎮伏惡魔。復令正法增住四百年。是則正法住世。總一千四百年。像法(像者。似也。聞法修行。不能證果。僅似正法時也)住世一千年。又由錫杖在龍宮中因緣。復令像法增住一千五百年。是則像法住世。總二千五百年。末法(謂人雖聞法。不能修行證果。為末法時也)住世一萬年。又由錫杖在龍宮中因緣。復令末法增住二萬年。是則末法住世總三萬年。
歷年表曰。粵惟浩劫難窮。比洪荒而無始。大千等見。如朗月以臨空。一念普觀三
【現代漢語翻譯】 現代漢語譯本：佛說：『集會中有兩個比丘因為違犯戒律，所以我沒有說法。』阿難用他心通觀察那兩個比丘，於是就把他們趕了出去。佛仍然保持沉默。阿難又問：『剛才因為兩個比丘犯戒，這兩個比丘已經被趕出去了，佛為什麼還不說法？』佛說：『我發誓不為二乘人說法。』說完就下了座位。
祥符蔭說：『佛以淵博的思想和才華，是文章中的王者，他的舌頭覆蓋整個大千世界。但他當面提持的地方竟然是這樣。何必等待靈山會上拈花微笑，才算是秘密的交付呢？』所以說：五宗的建立，只不過是完成了拈花微笑的公案。靈山會上拈花微笑，只不過是完成了降生的公案。上下稱尊，只不過是完成了眾生的公案。
佛法住世（末法九千八百五十二年後，《楞嚴經》、《般舟三昧經》先滅，其餘經典依次滅亡，只有《彌陀經》最後滅亡）。《佛法住記》中說：正法（正，是證的意思，指聽聞佛法修行，就能證得果位）住世一千年，因為女人出家，減少五百年。根據《善見論》的說法，後來為比丘尼說了八敬法，又可以增加一千年。又有天人回答宣律師說：佛的錫杖住在龍宮中，鎮壓降伏惡魔，又使正法增加住世四百年。這樣算來，正法住世總共一千四百年。像法（像，是相似的意思，指聽聞佛法修行，不能證得果位，僅僅是相似於正法時期）住世一千年，又因為錫杖在龍宮中的因緣，又使像法增加住世一千五百年。這樣算來，像法住世總共二千五百年。末法（指人們雖然聽聞佛法，但不能修行證得果位，是末法時期）住世一萬年，又因為錫杖在龍宮中的因緣，又使末法增加住世二萬年。這樣算來，末法住世總共三萬年。
《歷年表》上說：追溯到浩劫無窮，比洪荒時代還要久遠，大千世界平等顯現，就像明月照臨天空一樣，一念普遍觀察三千世界。
【English Translation】 English version: The Buddha said, 'In this assembly, there are two Bhikkhus who have violated the precepts, therefore I am not expounding the Dharma.' Ānanda (the Buddha's attendant, known for his excellent memory) used his psychic powers to observe these Bhikkhus and subsequently expelled them. The Buddha remained silent. Ānanda then asked, 'Just now, because of the two Bhikkhus who violated the precepts, they have been expelled. Why is the Buddha still not expounding the Dharma?' The Buddha said, 'I vow not to expound the Dharma for those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).' Then he descended from his seat.
Xiangfuyin said, 'The Buddha, with his profound thoughts and talent, is the king of literature, his tongue covering the entire Great Thousand World (a cosmological term referring to a vast universe). Yet, the way he directly imparts the Dharma is like this. Why wait for the Flower Sermon at Vulture Peak (Gṛdhrakūṭa), to consider it a secret transmission?' Therefore, it is said: The establishment of the Five Houses (referring to the five schools of Chan Buddhism), only completes the case of the Flower Sermon. The Flower Sermon at Vulture Peak, only completes the case of the birth. Honoring above and below, only completes the case of sentient beings.
The Duration of the Buddha's Dharma (After 9,852 years of the Degenerate Age, the Śūraṅgama Sūtra and Pratyutpanna Samādhi Sūtra will be the first to disappear, and the remaining scriptures will gradually disappear in order, with only the Amitābha Sūtra disappearing last). The Record of the Duration of the Dharma states: The Correct Dharma (Saddharma) (Correct, meaning realization, referring to hearing the Dharma and practicing, one can realize the fruit) will last for 1,000 years. Because women leave home (become nuns), it is reduced by 500 years. According to the Samantapāsādikā, later, by speaking the Eight Garudhammas (Eight Respects) for Bhikkhunis, another 1,000 years can be added. Furthermore, a Deva (celestial being) answered the Vinaya Master Xuan that the Buddha's Khakkhara (staff) resides in the Dragon Palace, suppressing evil demons, and again causes the Correct Dharma to increase by 400 years. Thus, the Correct Dharma will last a total of 1,400 years. The Semblance Dharma (Saddharma-pratirūpaka) (Semblance, meaning similar, referring to hearing the Dharma and practicing, but not being able to realize the fruit, only similar to the time of the Correct Dharma) will last for 1,000 years. Again, because of the condition of the staff being in the Dragon Palace, it again causes the Semblance Dharma to increase by 1,500 years. Thus, the Semblance Dharma will last a total of 2,500 years. The Degenerate Dharma (Mappahoodhamma) (Referring to people who, although hearing the Dharma, cannot practice and realize the fruit, it is the time of the Degenerate Dharma) will last for 10,000 years. Again, because of the condition of the staff being in the Dragon Palace, it again causes the Degenerate Dharma to increase by 20,000 years. Thus, the Degenerate Dharma will last a total of 30,000 years.
The Chronological Table says: Tracing back to the endless Kalpas (aeons), it is more ancient than the primordial chaos. The Great Thousand World appears equally, like the bright moon illuminating the sky. With one thought, universally observing the three thousand worlds.
際。詎有今古之分。法身圓攝十虛。豈有去來之跡。然即所示見者以窺端倪。就化儀中而徴實際。一期法化。可得稽焉。降神當此土周昭王甲寅之年。至壬申歲一十九年。佛為太子處王宮。示從人道中尊。處極榮貴之位而不貪。居至恩愛之中而不染。所以警世無常。務登道岸。真出世間之大雄。超三界之丈夫也。從昭王癸酉。至穆王四年癸未。佛出家修行。降魔成道。示離世間。入法界。無法不證。無道不成。成等正覺。超出一切。所以見身修證。為物作則。洵正遍知之調御。兩足(福足慧足)尊之導師也。從甲申五年。至壬申穆王五十三年。其間四十九年。三轉法輪。度無量眾。一音演唱。(佛以一音為說法。眾生隨類各得解)五時(華嚴。阿含。方等。般若。法華涅槃時也)宣敷八教(頓。漸。秘密。不定。藏。通。別。圓為八)被機。大事了畢。示佛道圓成。一切眾生咸令開示悟入也。末後緣熟化周。拈花密付。示心法無盡。真宗綿互也。佛應世處王宮一十九年。出家修道十二年。說法度生四十九年。共示世壽七十九年。涅槃于周穆王五十三年壬申。至東漢孝明皇帝辛酉。金身入夢。共一千一十年。至梁武帝大通元年丁未。達磨氏西來。共一千四百八十二年。至今。
皇清康熙二十八年己巳。共二千六百
【現代漢語翻譯】 現代漢語譯本： 實際。哪裡有今與古的區分呢？法身圓滿地包含整個宇宙，哪裡會有來去的軌跡呢？然而，就佛所顯現的形象來觀察其端倪，就佛的教化儀軌中來探求其實際。佛陀一生的教化，是可以考證的。佛陀降生在周昭王甲寅年（公元前1027年），到壬申年，共十九年。佛陀作為太子在王宮中，示現從人道中成為尊者，處於極度榮華富貴的位置而不貪戀，居住在至深恩愛之中而不受染污。這是爲了警醒世人世事無常，務必登上覺悟的彼岸。真是超出世間的大英雄，超越三界的丈夫啊。從昭王癸酉年（公元前1030年）到穆王四年癸未年（公元前972年），佛陀出家修行，降伏魔障，成就佛道。示現脫離世間，進入法界，沒有不能證悟的，沒有不能成就的。成就無上正等正覺，超出一切。這是爲了讓人們看到通過自身修行可以證悟，為眾生做出榜樣。確實是真正遍知一切的調御者，福慧兩足尊的導師啊。從甲申五年（公元前967年）到壬申穆王五十三年（公元前917年），這四十九年間，三轉法輪，度化無量眾生。用一個聲音演說（佛用一個聲音說法，眾生隨著各自的類別都能理解），在五個時期（華嚴時、阿含時、方等時、般若時、法華涅槃時）宣講八教（頓教、漸教、秘密教、不定教、藏教、通教、別教、圓教）來適應不同的根機。大事完畢，示現佛道圓滿成就，使一切眾生都能開示悟入。最後因緣成熟，教化完畢，拈花微笑，秘密付囑，示現心法無窮無盡，真宗綿延不斷。佛陀應世在王宮十九年，出家修道十二年，說法度生四十九年，共示現世壽七十九年。在周穆王五十三年壬申年（公元前917年）涅槃，到東漢孝明皇帝辛酉年，金身入夢，共一千一百年。到梁武帝大通元年丁未年，達磨祖師西來，共一千四百八十二年。直到現在。
皇清康熙二十八年己巳年（公元1689年），共二千六百多年。
【English Translation】 English version: In reality, there is no distinction between past and present. The Dharmakaya (法身, the body of the Dharma) perfectly encompasses the entire universe; how can there be any trace of coming or going? However, we can glimpse its essence through the forms it manifests, and seek its reality within its transformative actions. The entire period of the Buddha's teachings can be examined. His descent occurred in the Jia-yin year of King Zhao of Zhou (周昭王) (1027 BCE), and for nineteen years until the Ren-shen year, the Buddha, as a prince in the royal palace, demonstrated becoming a尊者 (Venerable One) from the human realm, occupying a position of extreme glory and wealth without being greedy, and dwelling amidst the deepest love without being tainted. This was to awaken the world to impermanence and to strive to reach the shore of enlightenment. Truly, he was a great hero who transcended the world, a husband who surpassed the three realms. From the Gui-you year of King Zhao (1030 BCE) to the Gui-wei year, the fourth year of King Mu (穆王) (972 BCE), the Buddha renounced his home, practiced asceticism, subdued demons, and attained enlightenment. He demonstrated leaving the world and entering the Dharma realm, proving that there was nothing he could not realize and no path he could not complete. He achieved Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed, complete and perfect enlightenment), surpassing everything. This was to show that enlightenment can be attained through personal practice, setting an example for all beings. Indeed, he was the perfectly enlightened tamer, the teacher worthy of both blessings and wisdom. From the Jia-shen year, the fifth year of King Mu (967 BCE), to the Ren-shen year, the fifty-third year of King Mu (917 BCE), during these forty-nine years, he turned the Dharma wheel three times, liberating countless beings. He preached with one voice (the Buddha uses one voice to preach the Dharma, and all beings understand according to their own kind), expounding the eight teachings (sudden, gradual, secret, uncertain, Tripitaka (藏), shared, distinct, and perfect) at five periods (Avatamsaka (華嚴), Agama (阿含), Vaipulya (方等), Prajna (般若), Lotus and Nirvana (法華涅槃)) to suit different capacities. The great matter was completed, demonstrating the perfect accomplishment of the Buddha's path, enabling all beings to awaken and enter into enlightenment. Finally, when the conditions were ripe and the teachings were complete, he smiled while holding up a flower, secretly entrusting the Dharma, demonstrating that the mind-Dharma is endless and the true lineage continues uninterrupted. The Buddha spent nineteen years in the royal palace, twelve years practicing asceticism, and forty-nine years teaching and liberating beings, demonstrating a lifespan of seventy-nine years. He entered Nirvana in the Ren-shen year, the fifty-third year of King Mu of Zhou (917 BCE), and to the Xin-you year of Emperor Xiao Ming of the Eastern Han Dynasty (東漢孝明皇帝), when his golden body appeared in a dream, it was a total of one thousand one hundred years. To the Ding-wei year, the first year of the Datong era of Emperor Wu of Liang (梁武帝), when Bodhidharma (達磨) came from the West, it was a total of one thousand four hundred and eighty-two years. Until now.
In the Ji-si year, the twenty-eighth year of the Kangxi Emperor of the Qing Dynasty (皇清康熙) (1689 CE), it is a total of more than two thousand six hundred years.
三十八年。
祥符蔭曰。佛道無上。佛境難思。唯佛與佛。乃能知之。茲所編者。譬湛海中一滴之涓潤。太虛際毫端之微芒。然即毫微以融攝太虛。太虛不別。就涓滴而朝宗湛海。湛海攸同。山河大地。全露法王之身。萬象森羅。不出一法所印。佛不出世而出世。佛不度生而度生。擬議思量。覿面千里矣。
宗統編年卷之二 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之三
震澤祥符寺沙門釋 紀蔭 編纂
參學門人 (秉岳秉崇秉岱秉文)等 同校錄
常州天寧寺沙門釋 清如 重校
祖紀
祖具二義。曰本。曰述。本其道而述之也。達摩氏曰。亦不睹惡而生嫌。亦不睹善而勤措。亦不捨智而近愚。亦不拋迷而就悟。達大道兮過量。通佛心兮出度。不與凡聖同躔。超然名之曰祖。
西天祖師
(西天竺國也。諸祖乘愿利生。傳持宗統。托跡西竺。至二十八傳。般若智光。運照東土。大乘荷法者。方乃應運迭興)。
安隱忍曰。西天諸祖。生而神悟。皆法身大士。應世繼統。當時被其化者。動至千萬。而於授受之際。卒皆一人。可見正法眼藏之不易透。而佛祖心印之不易合也。觀夫臨機勘辨。以道合道之言。若谷響空
【現代漢語翻譯】 三十八年（時間單位）。
祥符紀蔭說：佛道至高無上，佛的境界難以思議，只有佛與佛才能完全瞭解。現在所編纂的這些，好比浩瀚大海中的一滴水，廣闊虛空里一根毫毛的光芒。然而，即使是毫毛般的光芒也能融攝整個虛空，虛空並沒有分別；就像涓滴之水最終匯入浩瀚大海，大海也始終如一。山河大地，完全顯露出法王（Dharmaraja，佛的尊稱）的真身；萬象森羅，沒有超出佛法所印證的範圍。佛並非出世而出世，佛並非度化眾生而度化眾生。如果用擬議思量，那就相隔千里了。
宗統編年卷之二 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之三
震澤祥符寺沙門釋紀蔭編纂
參學門人（秉岳、秉崇、秉岱、秉文）等同校錄
常州天寧寺沙門釋清如重校
祖紀
祖有兩層含義：一是本源，二是闡述。本于佛道而闡述它。達摩（Bodhidharma）說：『也不因見到惡而產生嫌棄，也不因見到善而勤于去做；也不捨棄智慧而接近愚昧，也不拋棄迷惑而趨向覺悟。通達大道超越了度量，通曉佛心超越了世俗。不與凡夫聖人同列，超然獨立，所以稱之為祖。』
西天祖師
（西天竺國，即古代印度。諸位祖師乘愿而來，利益眾生，傳承宗派統緒，示現在西竺。到第二十八代祖師般若多羅（Prajñātāra）時，他的智慧之光照耀到東土（中國），弘揚大乘佛法的人才應運而生，相繼興起）。
安隱忍說：西天的各位祖師，生來就具有神異的領悟力，都是法身大士（Dharmakāya Bodhisattva），應世繼承道統。當時被他們教化的人，動輒成千上萬，但在傳授心法的時候，最終都只選擇一個人。由此可見，正法眼藏（Saddharma-cakṣus，佛法的精髓）不容易被看透，佛祖的心印不容易契合。觀察那些臨機應變的勘驗辨析，以道合道的言語，就像山谷的回聲一樣空靈。
【English Translation】 Year thirty-eight.
Xiangfu Ji Yin said: The Buddha's path is supreme, and the Buddha's realm is inconceivable. Only Buddhas can fully understand it. What is being compiled here is like a drop of water in the vast ocean, or the light of a hair tip in the immense void. However, even the light of a hair tip can encompass the entire void, without any distinction. Just as a drop of water eventually flows into the vast ocean, the ocean remains the same. Mountains, rivers, and the great earth fully reveal the true body of the Dharmaraja (an honorific title for the Buddha); all phenomena in the universe do not go beyond the scope of what the Buddha's Dharma seals. The Buddha is not born and yet is born; the Buddha does not liberate beings and yet liberates beings. If you try to conceive or speculate about it, you will be separated by a thousand miles.
Chronicles of the Lineage, Volume 2 Supplement to the Buddhist Canon, Volume 86, No. 1600, Chronicles of the Lineage
Chronicles of the Lineage, Volume 3
Compiled by Shramana Shi Ji Yin of Xiangfu Temple in Zhenze
Co-edited by disciples (Bing Yue, Bing Chong, Bing Dai, Bing Wen, etc.) who participated in the study
Re-edited by Shramana Shi Qing Ru of Tianning Temple in Changzhou
Records of the Patriarchs
The term 'Patriarch' has two meanings: one is origin, and the other is exposition. It originates from the Buddha's path and expounds it. Bodhidharma said: 'Neither dislike evil upon seeing it, nor diligently pursue good upon seeing it; neither abandon wisdom to approach foolishness, nor discard delusion to seek enlightenment. Penetrating the Great Path transcends measure, understanding the Buddha's mind surpasses the mundane. Not aligning with ordinary beings or sages, standing alone, it is called a Patriarch.'
Patriarchs of Western India
(Western India, i.e., ancient India. All the Patriarchs came with vows to benefit sentient beings and transmit the lineage. They manifested in Western India. By the time of the twenty-eighth Patriarch, Prajñātāra, his light of wisdom illuminated the Eastern Land (China), and talents who promoted Mahayana Buddhism emerged in response to the times).
An Yin Ren said: The Patriarchs of Western India were born with divine enlightenment and were all Dharmakāya Bodhisattvas, responding to the world to inherit the lineage. At that time, those who were transformed by them numbered in the tens of thousands, but in the transmission of the Dharma, they ultimately chose only one person. From this, it can be seen that the True Dharma Eye (Saddharma-cakṣus, the essence of the Buddha's teachings) is not easy to see through, and the Buddha's mind-seal is not easy to align with. Observing those expedient examinations and discriminations, the words of aligning the Path with the Path are as empty as the echo in a valley.
音。不留朕跡。即甘蠅之射。不能喻其準。石火之光。不能喻其捷。裴將軍之舞劍。不能喻其盤礴變化。非大死卻活。功照俱絕。其孰至此哉。后之人以心性道理依通之跡。用相彷彿。獅乳驢乳。固同一色。要在具眼英傑辨之。
第一世祖
摩訶迦葉尊者。摩竭陀國人。姓婆羅門。父號飲澤。母號香至。梵語迦葉。此云飲光。蓋以身光得名。摩訶云大。以別於三迦葉也。清凈自居。修杜多行。禮佛于竹林精舍。佛于眾中。稱歎行業第一。后因拈花因緣付法。如佛紀所載。
穆王癸酉五十四年。
第一世祖摩訶迦葉尊者嗣宗統(四十四年)。
祥符蔭曰。佛以大道住持。開宗垂統。祖師受敕。傳心說法。使正宗不墜。智眼常明。法王世系。毋容竊忝。故首書之。凡后正傳宗統者皆然。
甲戌五十五年。
祖結集佛大藏。
祖告諸比丘曰。佛已茶毗。金剛舍利。非吾等事。宜當結集法眼。毋令斷絕。乃敕眾曰。如來弟子。且莫涅槃。得神通者。宜赴結集。於是得神通者。悉赴耆阇崛山。畢缽羅窟。時阿難為漏未盡。不得入會。后證阿羅漢果乃入。祖告眾曰。此阿難比丘。有大智慧。所聞佛法。如水傳器。無有遺余。可請彼集修多羅藏。(修多羅。華言契經。即法也)優
【現代漢語翻譯】 現代漢語譯本：聲音。不留下任何痕跡。即使是甘蠅的射箭技術，也無法比喻它的精準。石火的光芒，也無法比喻它的迅捷。裴將軍的舞劍，也無法比喻它的氣勢磅礴和變化莫測。如果不是經歷過大死而又復活，功行和見解都達到極致，誰能達到這種境界呢？後人用心性和道理去模仿那些已經顯現出來的痕跡，就像獅子的乳汁和驢子的乳汁，顏色看起來一樣。關鍵在於要有具備眼光的英才來辨別它們。
第一世祖
摩訶迦葉尊者（Mahākāśyapa，大迦葉）。是摩揭陀國（Magadha）人。姓婆羅門（Brahmin）。父親名叫飲澤，母親名叫香至。梵語迦葉（Kāśyapa），翻譯成中文是飲光，這是因為他身上有光芒而得名。摩訶（Mahā）是大的意思，用來區別于其他三迦葉。他清凈自守，修行頭陀行。在竹林精舍禮拜佛陀。佛陀在眾人面前，稱讚他是修行第一。後來因為拈花微笑的因緣而得到佛陀的傳法，就像佛陀的傳記所記載的那樣。
周穆王癸酉五十四年（公元前922年）
第一世祖摩訶迦葉尊者繼承宗統（四十四年）。
祥符（年號）的註解說：佛陀以大道來住持，開創宗派並垂示統緒。祖師接受佛陀的敕命，傳心說法，使正宗不至於衰落，智慧之眼永遠光明。法王的世系，不容許有人竊取冒充。所以首先記載他。凡是後來正確傳承宗統的人都是這樣。
周甲戌五十五年（公元前921年）
祖師結集佛陀的大藏經。
祖師告訴各位比丘說：佛陀已經荼毗（火化），金剛舍利不是我們應該關心的事情。我們應該結集法眼，不要讓它斷絕。於是命令大家說：如來的弟子，暫且不要涅槃。得到神通的人，應該去參加結集。於是得到神通的人，都前往耆阇崛山（Grdhrakuta），畢缽羅窟（Pippala Cave）。當時阿難（Ānanda）因為煩惱還沒有斷盡，不能進入會場。後來證得阿羅漢果才進入。祖師告訴大家說：這位阿難比丘，有大智慧，所聽聞的佛法，就像水從一個容器倒入另一個容器，沒有遺漏。可以請他來結集修多羅藏（Sūtra Pitaka）。（修多羅（Sūtra），華語是契經，也就是法）。優
【English Translation】 English version: Sound. Leaving no trace. Even Gan Ying's archery cannot be compared to its accuracy. The light of a spark cannot be compared to its swiftness. General Pei's sword dance cannot be compared to its magnificence and unpredictability. If one has not experienced a great death and revival, and both merit and insight have reached their peak, who can achieve this state? Later generations use their minds and reasoning to imitate the traces that have already appeared, just like the milk of a lion and the milk of a donkey, which look the same in color. The key is to have discerning heroes with vision to distinguish them.
The First Ancestor
Venerable Mahākāśyapa (大迦葉). Was a native of Magadha (摩揭陀國). His surname was Brahmin (婆羅門). His father was named Yinzhe (飲澤), and his mother was named Xiangzhi (香至). Kāśyapa (迦葉) in Sanskrit means 'Drinking Light' in Chinese, named because of the light emanating from his body. Mahā (摩訶) means 'great,' used to distinguish him from the other three Kāśyapas. He lived in purity, practicing dhūta (ascetic) practices. He paid homage to the Buddha at the Bamboo Grove Monastery (竹林精舍). The Buddha praised him as the foremost in practice among the assembly. Later, he received the Dharma transmission from the Buddha due to the Flower Sermon, as recorded in the Buddha's chronicles.
The 54th year of King Mu of Zhou, Guiyou year (922 BCE)
The First Ancestor, Venerable Mahākāśyapa, inherited the lineage (44th year).
The commentary of Xiangfu (祥符, era name) says: The Buddha upholds the Great Way, establishing the school and bequeathing the lineage. The Patriarch received the Buddha's decree, transmitting the mind and expounding the Dharma, ensuring that the orthodox tradition does not decline and that the eye of wisdom is always bright. The lineage of the Dharma King must not be usurped or falsely claimed. Therefore, he is recorded first. This is the case for all subsequent correct lineage holders.
The 55th year of Zhou, Jiaxu year (921 BCE)
The Patriarch compiled the Buddha's Great Canon.
The Patriarch told the bhikshus (monks): The Buddha has already been cremated (荼毗), and the diamond relics are not our concern. We should compile the Dharma Eye and not let it be cut off. Therefore, he ordered everyone: Disciples of the Tathagata, do not enter nirvana yet. Those who have attained supernatural powers should attend the compilation. Thus, those who had attained supernatural powers all went to Grdhrakuta Mountain (耆阇崛山), Pippala Cave (畢缽羅窟). At that time, Ānanda (阿難) could not enter the assembly because his afflictions had not yet been exhausted. Later, he entered after attaining the arhat fruit. The Patriarch told everyone: This bhikshu Ānanda has great wisdom. The Dharma he has heard from the Buddha is like water poured from one vessel into another, without any remainder. He can be invited to compile the Sūtra Pitaka (修多羅藏). (Sūtra (修多羅) in Chinese means 'scripture that accords with the truth,' which is the Dharma). You
波離持律第一。為眾紀綱。令與五百羅漢。結集毗奈耶藏。(毗奈耶。華言善治。即律也)祖共諸大阿羅漢等。結集阿毗曇藏(阿毗曇。華言無比法。即論也)。
共王(名繄扈穆王子在位十二年按謚法既過能改曰共)。
共王乙亥元年。
祖住世傳法 發明(竺干遠隔。事蹟難稽。首尼通以住世傳法概之)。
丙子二年。
丁丑三年。
戊寅四年。
己卯五年。
庚辰六年。
辛巳七年。
壬午八年。
癸未九年。
甲申十年。
乙酉十一年。
共王丙戌十二年。
懿王(名艱共王子在位二十五年按謚法溫柔賢善曰懿)。
懿王丁亥元年。
戊子二年。
己丑三年。
庚寅四年。
辛卯五年。
壬辰六年。
癸巳七年。
甲午八年。
乙未九年。
丙申十年。
丁酉十一年。
戊戌十二年。
己亥十三年。
庚子十四年。
辛丑十五年。
壬寅十六年。
癸卯十七年。
甲辰十八年。
乙巳十九年。
丙午二十年。
丁未二十一年。
戊申二十二年。
己酉二十
【現代漢語翻譯】 現代漢語譯本 波離（波離：人名）持律第一，作為大眾的紀律綱領，令其與五百羅漢結集《毗奈耶藏》（《毗奈耶》：華言為善治，即是律）。祖師與諸位大阿羅漢等，結集《阿毗曇藏》（《阿毗曇》：華言為無比法，即是論）。
共王（共王：名繄扈穆王子，在位十二年，謚法解釋為既有過錯能夠改正的稱為共）
共王乙亥元年（公元紀年）
祖師住世傳法，闡明佛法（因為印度和中國相隔遙遠，事蹟難以考證，所以用住世傳法來概括）。
丙子二年（公元紀年）
丁丑三年（公元紀年）
戊寅四年（公元紀年）
己卯五年（公元紀年）
庚辰六年（公元紀年）
辛巳七年（公元紀年）
壬午八年（公元紀年）
癸未九年（公元紀年）
甲申十年（公元紀年）
乙酉十一年（公元紀年）
共王丙戌十二年（公元紀年）
懿王（懿王：名艱共王子，在位二十五年，謚法解釋為溫柔賢善的稱為懿）
懿王丁亥元年（公元紀年）
戊子二年（公元紀年）
己丑三年（公元紀年）
庚寅四年（公元紀年）
辛卯五年（公元紀年）
壬辰六年（公元紀年）
癸巳七年（公元紀年）
甲午八年（公元紀年）
乙未九年（公元紀年）
丙申十年（公元紀年）
丁酉十一年（公元紀年）
戊戌十二年（公元紀年）
己亥十三年（公元紀年）
庚子十四年（公元紀年）
辛丑十五年（公元紀年）
壬寅十六年（公元紀年）
癸卯十七年（公元紀年）
甲辰十八年（公元紀年）
乙巳十九年（公元紀年）
丙午二十年（公元紀年）
丁未二十一年（公元紀年）
戊申二十二年（公元紀年）
己酉二十三年（公元紀年）
【English Translation】 English version The first is Pari (Pari: a name), who upholds the Vinaya, serving as the disciplinary framework for the Sangha. He instructed the five hundred Arhats to compile the 'Vinaya Pitaka' ('Vinaya': In Chinese, it means 'good governance,' which is the Discipline). The Patriarch, along with the great Arhats, compiled the 'Abhidhamma Pitaka' ('Abhidhamma': In Chinese, it means 'unparalleled Dharma,' which is the Treatise).
King Gong (King Gong: named Yi Humu, reigned for twelve years; according to posthumous titles, 'Gong' means 'able to correct mistakes after having made them').
The first year of King Gong, Yihai (Gregorian calendar year)
The Patriarch lived in the world, transmitting the Dharma and elucidating the teachings (Because India and China are far apart, the events are difficult to verify, so 'living in the world and transmitting the Dharma' is used as a general description).
The second year, Bingzi (Gregorian calendar year)
The third year, Dingchou (Gregorian calendar year)
The fourth year, Wuyin (Gregorian calendar year)
The fifth year, Jimao (Gregorian calendar year)
The sixth year, Gengchen (Gregorian calendar year)
The seventh year, Xinsi (Gregorian calendar year)
The eighth year, Renwu (Gregorian calendar year)
The ninth year, Guiwei (Gregorian calendar year)
The tenth year, Jiashen (Gregorian calendar year)
The eleventh year, Yiyou (Gregorian calendar year)
The twelfth year of King Gong, Bingxu (Gregorian calendar year)
King Yi (King Yi: named Jian Gong, reigned for twenty-five years; according to posthumous titles, 'Yi' means 'gentle, kind, and virtuous').
The first year of King Yi, Dinghai (Gregorian calendar year)
The second year, Wuzi (Gregorian calendar year)
The third year, Jichou (Gregorian calendar year)
The fourth year, Gengyin (Gregorian calendar year)
The fifth year, Xinmao (Gregorian calendar year)
The sixth year, Renchen (Gregorian calendar year)
The seventh year, Guisi (Gregorian calendar year)
The eighth year, Jiawu (Gregorian calendar year)
The ninth year, Yiwei (Gregorian calendar year)
The tenth year, Bingshen (Gregorian calendar year)
The eleventh year, Dingyou (Gregorian calendar year)
The twelfth year, Wuxu (Gregorian calendar year)
The thirteenth year, Jihai (Gregorian calendar year)
The fourteenth year, Gengzi (Gregorian calendar year)
The fifteenth year, Xinchou (Gregorian calendar year)
The sixteenth year, Renyin (Gregorian calendar year)
The seventeenth year, Guimao (Gregorian calendar year)
The eighteenth year, Jiachen (Gregorian calendar year)
The nineteenth year, Yisi (Gregorian calendar year)
The twentieth year, Bingwu (Gregorian calendar year)
The twenty-first year, Dingwei (Gregorian calendar year)
The twenty-second year, Wushen (Gregorian calendar year)
The twenty-third year, Jiyou (Gregorian calendar year)
三年。
庚戌二十四年。
懿王辛亥二十五年。
孝王(名辟方懿王弟在位十五年按謚法慈惠愛親曰孝)。
孝王壬子元年。
癸丑二年。
甲寅三年。
乙卯四年。
丙辰五年。
祖住世傳法。
祖付囑阿難傳持正法。
阿難一日問祖曰。佛傳金縷袈裟外。別傳個甚麼。祖召阿難。阿難應諾。祖曰。倒卻門前剎竿著。乃告阿難曰。今將正法。付囑于汝。汝善守護。聽吾偈曰。法法本來法。無法無非法。何於一法中。有法有不法。阿難作禮奉命。
祖入定雞足山以待彌勒。
祖念既傳法已。當遵佛敕。唸佛舍利諸塔。皆在諸天。乃凌虛遍禮已。復以夙約。辭阿阇世王。遂入雞足山。自念我今持僧伽黎。經五十七俱胝。六十百千歲。至彌勒出世。終不致壞。乃以禪定持身。語山神曰。若阿阇世王。及阿難來。山當爲開。開已複合。
祥符蔭曰。初祖紹統。住世四十四年。當世尊大法廣化之後。機緣純熟。護持密嚴無跡可見。且竺干隔別。無從廣稽。如來一代大教。首宣結集。誠不忝佛敕。紹隆慧命者矣。乃以禪定持身俟見慈氏。非真如來使。擔荷大法者。疇克能之。
第二世祖
阿難尊者。王舍城人。姓剎利帝。
【現代漢語翻譯】 現代漢語譯本 三年。 庚戌二十四年（公元前948年）。 懿王辛亥二十五年（公元前923年）。 孝王（名辟方，懿王弟，在位十五年，按謚法，慈惠愛親曰孝）。 孝王壬子元年（公元前922年）。 癸丑二年（公元前921年）。 甲寅三年（公元前920年）。 乙卯四年（公元前919年）。 丙辰五年（公元前918年）。 祖住世傳法。 祖付囑阿難（Ananda，佛陀十大弟子之一）傳持正法。 阿難（Ananda，佛陀十大弟子之一）一日問祖曰：『佛傳金縷袈裟外，別傳個甚麼？』祖召阿難（Ananda，佛陀十大弟子之一）。阿難（Ananda，佛陀十大弟子之一）應諾。祖曰：『倒卻門前剎竿著。』乃告阿難（Ananda，佛陀十大弟子之一）曰：『今將正法，付囑于汝。汝善守護。聽吾偈曰：法法本來法，無法無非法。何於一法中，有法有不法。』阿難（Ananda，佛陀十大弟子之一）作禮奉命。 祖入定雞足山以待彌勒（Maitreya，未來佛）。 祖念既傳法已，當遵佛敕。唸佛舍利諸塔，皆在諸天。乃凌虛遍禮已。復以夙約，辭阿阇世王（Ajatasattu，古印度摩揭陀國國王）。遂入雞足山。自念我今持僧伽黎，經五十七俱胝，六十百千歲，至彌勒（Maitreya，未來佛）出世，終不致壞。乃以禪定持身。語山神曰：『若阿阇世王（Ajatasattu，古印度摩揭陀國國王），及阿難（Ananda，佛陀十大弟子之一）來，山當爲開。開已複合。』 祥符蔭曰：『初祖紹統，住世四十四年，當世尊大法廣化之後，機緣純熟。護持密嚴無跡可見。且竺干隔別，無從廣稽。如來一代大教，首宣結集。誠不忝佛敕。紹隆慧命者矣。』乃以禪定持身俟見慈氏，非真如來使，擔荷大法者，疇克能之。 第二世祖 阿難尊者（Ananda，佛陀十大弟子之一），王舍城人，姓剎利帝。
【English Translation】 English version Three years. The 24th year of Gengxu (948 BC). The 25th year of King Yi, Xinhai (923 BC). King Xiao (named Pi Fang, younger brother of King Yi, reigned for fifteen years; according to the posthumous law, 'kindness and love for relatives is called Xiao'). The first year of King Xiao, Renzi (922 BC). The second year, Guichou (921 BC). The third year, Jiayin (920 BC). The fourth year, Yimao (919 BC). The fifth year, Bingchen (918 BC). The Patriarch lived in the world and transmitted the Dharma. The Patriarch entrusted Ananda (one of the ten major disciples of the Buddha) to uphold the True Dharma. One day, Ananda (one of the ten major disciples of the Buddha) asked the Patriarch: 'Apart from the golden-threaded kasaya (robe) transmitted by the Buddha, what else is transmitted?' The Patriarch called out to Ananda (one of the ten major disciples of the Buddha). Ananda (one of the ten major disciples of the Buddha) responded. The Patriarch said: 'Knock down the flagpole in front of the gate.' Then he told Ananda (one of the ten major disciples of the Buddha): 'Now I entrust the True Dharma to you. Guard it well. Listen to my verse: Dharma is inherently Dharma, there is no non-Dharma. Why, within one Dharma, is there Dharma and non-Dharma?' Ananda (one of the ten major disciples of the Buddha) bowed and accepted the command. The Patriarch entered Samadhi (a higher state of consciousness) in Mount Kukkutapada to await Maitreya (the future Buddha). The Patriarch, thinking that he had already transmitted the Dharma, should follow the Buddha's decree. Thinking of the stupas (dome-shaped structure erected as a Buddhist shrine) containing the Buddha's relics, all in the heavens, he paid homage everywhere in the void. Then, according to a previous agreement, he bid farewell to King Ajatasattu (King of Magadha in ancient India) and entered Mount Kukkutapada. He thought to himself, 'I now hold this Sanghati (a Buddhist robe), for fifty-seven kotis (a unit of measurement), sixty hundred thousand years, until Maitreya (the future Buddha) appears in the world, it will not be destroyed.' Then he maintained his body with Samadhi (a higher state of consciousness) and said to the mountain spirit: 'If King Ajatasattu (King of Magadha in ancient India) and Ananda (one of the ten major disciples of the Buddha) come, the mountain should open. After opening, it should close again.' Xiangfu Yin said: 'The First Patriarch inherited the lineage, lived in the world for forty-four years, after the World Honored One's great Dharma was widely propagated, the conditions were ripe. Protecting the secret and profound, no trace can be seen. Moreover, India is separated, and there is no way to widely investigate. The Tathagata's (another name for the Buddha) great teachings of a lifetime were first declared and compiled. Truly worthy of the Buddha's decree, continuing the wisdom life.' Then he maintained his body with Samadhi (a higher state of consciousness) to await seeing Maitreya (the future Buddha). If not a true envoy of the Tathagata (another name for the Buddha), who could bear the great Dharma? The Second Patriarch Venerable Ananda (one of the ten major disciples of the Buddha) was from Rajagrha, of the Kshatriya (warrior) caste.
父斛飯王。實如來從弟也。多聞無礙。世尊以為總持第一。
丁巳六年。
第二世祖阿難尊者嗣宗統(三十七年)。
戊午七年。
祖住世傳法。
己未八年。
庚申九年。
辛酉十年。
壬戌十一年。
癸亥十二年。
甲子十三年。
乙丑十四年。
孝王丙寅十五年。
彝王(名燮孝王子在位十六年按謚法安心好靜曰彝)。
彝王丁卯元年。
戊辰二年。
己巳三年。
庚午四年。
辛未五年。
壬申六年。
癸酉七年。
甲戌八年。
乙亥九年。
丙子十年。
丁丑十一年。
戊寅十二年。
己卯十三年。
庚辰十四年。
辛巳十五年。
彝王壬午十六年。
厲王(名胡彝王子在位十七年並共和三十四年按謚法殺戮無辜曰厲)。
厲王癸未元年。
甲申二年。
乙酉三年。
丙戌四年。
丁亥五年。
戊子六年。
己丑七年。
庚寅八年。
辛卯九年。
壬辰十年。
癸巳十一年(景德傳燈錄作十二年誤)。
祖住世傳法。
【現代漢語翻譯】 現代漢語譯本 父斛飯王（Hufan Wang），實際上是如來的堂弟。他博聞強記，沒有障礙，世尊認為他是總持第一。
丁巳六年（時間待考）。
第二世祖阿難尊者（Ananda）繼承宗統(三十七年)。
戊午七年（時間待考）。
祖師住世傳法。
己未八年（時間待考）。
庚申九年（時間待考）。
辛酉十年（時間待考）。
壬戌十一年（時間待考）。
癸亥十二年（時間待考）。
甲子十三年（時間待考）。
乙丑十四年（時間待考）。
孝王丙寅十五年（時間待考）。
彝王（Yi Wang，名燮，孝王之子，在位十六年，按照謚法，安心好靜叫做彝）。
彝王丁卯元年（時間待考）。
戊辰二年（時間待考）。
己巳三年（時間待考）。
庚午四年（時間待考）。
辛未五年（時間待考）。
壬申六年（時間待考）。
癸酉七年（時間待考）。
甲戌八年（時間待考）。
乙亥九年（時間待考）。
丙子十年（時間待考）。
丁丑十一年（時間待考）。
戊寅十二年（時間待考）。
己卯十三年（時間待考）。
庚辰十四年（時間待考）。
辛巳十五年（時間待考）。
彝王壬午十六年（時間待考）。
厲王（Li Wang，名胡，彝王之子，在位十七年，加上共和時期共三十四年，按照謚法，殺戮無辜叫做厲）。
厲王癸未元年（時間待考）。
甲申二年（時間待考）。
乙酉三年（時間待考）。
丙戌四年（時間待考）。
丁亥五年（時間待考）。
戊子六年（時間待考）。
己丑七年（時間待考）。
庚寅八年（時間待考）。
辛卯九年（時間待考）。
壬辰十年（時間待考）。
癸巳十一年（時間待考）（《景德傳燈錄》中記載為十二年，有誤）。
祖師住世傳法。
【English Translation】 English version Father Hufan Wang (斛飯王), was actually the cousin of Tathagata (如來). He was learned and without hindrance. The World Honored One (世尊) considered him to be the foremost in upholding the Dharma (總持).
Year six of DingSi (丁巳) (Time to be verified).
The Second Ancestor, Venerable Ananda (阿難尊者), inherited the lineage (37 years).
Year seven of WuWu (戊午) (Time to be verified).
The Patriarch resided in the world and transmitted the Dharma.
Year eight of JiWei (己未) (Time to be verified).
Year nine of GengShen (庚申) (Time to be verified).
Year ten of XinYou (辛酉) (Time to be verified).
Year eleven of RenXu (壬戌) (Time to be verified).
Year twelve of GuiHai (癸亥) (Time to be verified).
Year thirteen of JiaZi (甲子) (Time to be verified).
Year fourteen of YiChou (乙丑) (Time to be verified).
Year fifteen of BingYin (丙寅) of King Xiao (孝王) (Time to be verified).
King Yi (彝王), named Xie (燮), son of King Xiao, reigned for sixteen years. According to the posthumous title law, 'peaceful and quiet' is called 'Yi'.
Year one of DingMao (丁卯) of King Yi (Time to be verified).
Year two of WuChen (戊辰) (Time to be verified).
Year three of JiSi (己巳) (Time to be verified).
Year four of GengWu (庚午) (Time to be verified).
Year five of XinWei (辛未) (Time to be verified).
Year six of RenShen (壬申) (Time to be verified).
Year seven of GuiYou (癸酉) (Time to be verified).
Year eight of JiaXu (甲戌) (Time to be verified).
Year nine of YiHai (乙亥) (Time to be verified).
Year ten of BingZi (丙子) (Time to be verified).
Year eleven of DingChou (丁丑) (Time to be verified).
Year twelve of WuYin (戊寅) (Time to be verified).
Year thirteen of JiMao (己卯) (Time to be verified).
Year fourteen of GengChen (庚辰) (Time to be verified).
Year fifteen of XinSi (辛巳) (Time to be verified).
Year sixteen of RenWu (壬午) of King Yi (Time to be verified).
King Li (厲王), named Hu (胡), son of King Yi, reigned for seventeen years, plus the period of the Gonghe Regency (共和) for a total of thirty-four years. According to the posthumous title law, 'killing the innocent' is called 'Li'.
Year one of GuiWei (癸未) of King Li (Time to be verified).
Year two of JiaShen (甲申) (Time to be verified).
Year three of YiYou (乙酉) (Time to be verified).
Year four of BingXu (丙戌) (Time to be verified).
Year five of DingHai (丁亥) (Time to be verified).
Year six of WuZi (戊子) (Time to be verified).
Year seven of JiChou (己丑) (Time to be verified).
Year eight of GengYin (庚寅) (Time to be verified).
Year nine of XinMao (辛卯) (Time to be verified).
Year ten of RenChen (壬辰) (Time to be verified).
Year eleven of GuiSi (癸巳) (Time to be verified) (The 'Jingde Records of the Transmission of the Lamp' (景德傳燈錄) mistakenly records it as twelve years).
The Patriarch resided in the world and transmitted the Dharma.
祖付囑商那和修正法 示涅槃。
祖將入涅槃。于恒河中流。跏趺而坐。阿阇世王。毗舍離王。皆在河側。說偈勸請。莫般涅槃。祖答偈曰。二王善嚴住。勿為苦悲戀。涅槃當我靜。而無諸有故。復念我若向一國。則諸國或爭。應以平等度諸有情。遂于恒河中流。將入寂滅。是時山河大地。六種震動。雪山有五百仙人。睹茲瑞應。飛空而至。禮祖足而白言。我當於長者而證佛法。愿垂大慈。度脫我等。祖默然受請。即變殑伽河。悉為金地。為其仙眾。說諸大法。復念先所度脫弟子。應當來集。須臾五百羅漢。從空而下。為諸仙人。出家受具。其仙眾中。有二羅漢。一名商那和修。二名末田底迦。祖知是法器。而告之曰。如來以正法眼付迦葉。迦葉入定而付於我。我今將滅。復付于汝。汝受吾教。當聽偈言。本來付有法。付了言無法。各各須自悟。悟了無無法。說偈已。復以正法眼囑累商那和修。而命末田底迦。于罽賓國敷演大法。言已。踴身虛空。見十八變。入風輪奮迅三昧。而分身四分。一分惠忉利天。一分惠娑竭羅龍宮。一分惠阿阇世王。一分惠毗舍離王。各造寶塔。而供養之。
祥符蔭曰。祖侍佛傳法。結集大藏。厥功懋矣。紹統之後。傳法利生。化行平等。要之去佛未久。正法凝然。群機未渙。
【現代漢語翻譯】 現代漢語譯本： 菩提達摩祖師將正法咐囑給商那和修（Shānnàhéxiū，尊者名），然後示現涅槃。
菩提達摩祖師將要進入涅槃時，在恒河的中心，結跏趺坐。阿阇世王（Ajàshìwáng，國王名）和毗舍離王（Píshèlìwáng，國王名）都在河邊，用偈語勸請菩提達摩祖師不要般涅槃。菩提達摩祖師用偈語回答說：『兩位國王請安穩住世，不要為此苦惱悲傷。涅槃對我來說是寂靜，因為沒有諸有的緣故。』又想到我如果只向一個國家示現涅槃，那麼其他國家或許會爭奪我的遺體，應該用平等心來度化一切有情。於是就在恒河的中心，將要進入寂滅。這時山河大地，發生六種震動。雪山有五百仙人，看到這種祥瑞的景象，飛到空中而來，禮拜菩提達摩祖師的腳，然後說：『我們曾經在長者那裡證悟佛法，希望您能垂憐大慈悲，度脫我們。』菩提達摩祖師默然接受了他們的請求，隨即變化殑伽河（殑伽河，即恒河的另一種音譯）全部變為金地，為這些仙人，宣說諸種大法。又想到先前所度化的弟子，應當前來聚集。一會兒，五百羅漢，從空中而下，為這些仙人，出家受具足戒。這些仙人眾中，有兩位羅漢，一名商那和修，二名末田底迦（Mòtiándǐjiā，尊者名）。菩提達摩祖師知道他們是法器，就告訴他們說：『如來將正法眼藏咐囑給迦葉（Jiāyè，尊者名），迦葉入定后又咐囑給我。我現在將要滅度，再次咐囑給你們。你們接受我的教誨，應當聽我的偈語：本來付有法，付了言無法。各各須自悟，悟了無無法。』說完偈語后，又將正法眼藏囑託給商那和修，並且命令末田底迦，在罽賓國（Jìbīnguó，古國名）敷演大法。說完這些話后，菩提達摩祖師踴身到虛空中，示現十八種變化，進入風輪奮迅三昧，然後分身成四份，一份惠施給忉利天（Dāolìtiān，天界名），一份惠施給娑竭羅龍宮（Suōjiéláluónggōng，龍宮名），一份惠施給阿阇世王，一份惠施給毗舍離王，讓他們各自建造寶塔，來供養菩提達摩祖師的舍利。
祥符（1008-1016 公元）年間，釋祥符蔭評論說：菩提達摩祖師侍奉佛陀，翻譯結集大藏經，功勞很大啊。繼承道統之後，傳法利益眾生，教化施行平等。總而言之，那時距離佛陀涅槃的時間還不長，正法仍然凝聚，眾生的根機還沒有渙散。
【English Translation】 English version: The Patriarch entrusted the Correct Dharma to Shānnàhéxiū (尊者名, a venerable name) and then demonstrated Nirvana.
As the Patriarch was about to enter Nirvana, he sat in the lotus position in the middle of the Ganges River. King Ajàshì (國王名, a king's name) and King Píshèlì (國王名, a king's name) were both on the riverbank, reciting verses to implore the Patriarch not to enter Parinirvana. The Patriarch replied with a verse, saying, 'May the two kings dwell in peace and not be distressed and saddened by this. Nirvana is tranquility for me, because there are no existences.' He also thought that if he only demonstrated Nirvana in one country, other countries might contend for his remains, and he should use equanimity to liberate all sentient beings. Therefore, in the middle of the Ganges River, he was about to enter stillness. At that time, the mountains, rivers, and earth shook in six ways. Five hundred immortals from the Snow Mountains, witnessing this auspicious response, flew through the air and arrived, prostrating at the Patriarch's feet and saying, 'We once realized the Buddha-dharma under a elder. We hope that you will bestow great compassion and liberate us.' The Patriarch silently accepted their request and immediately transformed the Ganges River (殑伽河, another transliteration of the Ganges River) entirely into golden land, expounding various great dharmas for these immortals. He also thought that the disciples he had previously liberated should come to gather. In a short while, five hundred Arhats descended from the sky, ordaining these immortals and bestowing upon them the full precepts. Among these immortals, there were two Arhats, one named Shānnàhéxiū and the other named Mòtiándǐjiā (尊者名, a venerable name). The Patriarch knew that they were vessels of the Dharma and told them, 'The Tathagata entrusted the Eye Treasury of the Correct Dharma to Kāshyapa (Jiāyè, a venerable name), who, upon entering Samadhi, entrusted it to me. Now that I am about to pass away, I entrust it to you again. You must accept my teachings and listen to my verse: Originally, there was a Dharma to be entrusted; having entrusted it, it is said there is no Dharma. Each must awaken on their own; having awakened, there is no non-Dharma.' After reciting the verse, he entrusted the Eye Treasury of the Correct Dharma to Shānnàhéxiū and ordered Mòtiándǐjiā to propagate the Great Dharma in the country of Jìbīn (Jìbīnguó, name of an ancient country). After saying these words, the Patriarch leaped into the void, manifesting eighteen transformations, entered the Samadhi of the Swift Wind Wheel, and then divided his body into four parts, one part bestowed upon the Trāyastriṃśa Heaven (Dāolìtiān, name of a heaven), one part bestowed upon the Sāgara Dragon Palace (Suōjiéláluónggōng, name of a dragon palace), one part bestowed upon King Ajàshì, and one part bestowed upon King Píshèlì, so that they could each build precious pagodas to make offerings to the Patriarch's relics.
In the Xiángfú (1008-1016 AD) era, Shì Xiángfúyìn commented: The Patriarch served the Buddha and translated and compiled the Great Treasury of Scriptures, a great accomplishment indeed. After inheriting the lineage, he transmitted the Dharma to benefit sentient beings, and his teachings were practiced with equanimity. In short, the time since the Buddha's Nirvana was not long, the Correct Dharma was still cohesive, and the faculties of beings had not yet dissipated.
水老鶴之言。特一時愚癡之偶然者耳。未可以參祖化也。故削而不書。
第三世祖
商那和修尊者。亦名舍那婆斯。姓毗舍多。父林勝。母憍奢耶。摩突羅國人也。有胎六年而生。梵云商諾迦。此云自然服。乃西域九枝秀草名。出則聖人降生。尊者生而此草出。昔如來行化至摩突羅國。見一青林。枝葉茂盛。語阿難曰。此林地名優留茶。吾滅后一百年。有比邱名商那和修。於此轉妙法輪。后百歲果誕和修。出家證道。受慶喜尊者法眼。至此林。遂降二火龍。龍受三歸。遂施其地。以建梵宮。
厲王甲午十二年。
第三世祖商那和修尊者嗣宗統(六十二年)。
乙未十三年。
祖住世傳法。
丙申十四年。
丁酉十五年。
戊戌十六年。
己亥十七年(是年民以王虐畔襲王王出奔二相周召相與協和共輔太子故稱共和)。
共和庚子元年。
辛丑二年。
壬寅三年。
癸卯四年。
甲辰五年。
乙巳六年。
丙午七年。
丁未八年。
戊申九年。
己酉十年。
庚戌十一年。
辛亥十二年。
佛入滅一百年(自此百年之後。源同派別。分為上座。大眾。二部。三百年後
【現代漢語翻譯】 現代漢語譯本 水老鶴說的話，不過是一時愚癡偶然發生的，不可以用來參證祖師的教化，所以刪去而不記載。
第三世祖
商那和修尊者（Śāṇavāsa，意為自然服），也叫舍那婆斯。姓毗舍多，父親是林勝，母親是憍奢耶，是摩突羅國人。在母胎中六年才出生。梵語『商諾迦』，翻譯成中文是『自然服』，是西域一種奇異的草的名字，有九個分叉，這種草出現就代表聖人降生。尊者出生時，這種草就出現了。過去如來佛在摩突羅國弘法時，看到一片青色的樹林，枝葉茂盛，告訴阿難說：『這片樹林的地方叫做優留茶。我滅度后一百年，會有一位比丘名叫商那和修，在這裡轉動微妙的法輪。』後來一百年，果然誕生了商那和修，出家證得了道，接受了慶喜尊者的法眼。他來到這片樹林，降伏了兩條火龍。火龍接受了三歸依，於是獻出這片土地，用來建造寺廟。
厲王甲午十二年（公元前866年），
第三世祖商那和修尊者繼承了宗統（六十二年）。
乙未十三年（公元前865年），
祖師住世傳法。
丙申十四年（公元前864年），
丁酉十五年（公元前863年），
戊戌十六年（公元前862年），
己亥十七年（公元前861年）（這一年人民因為厲王的暴虐而反叛，襲擊厲王，厲王出逃，由兩位宰相周公和召公共同協商輔佐太子，所以稱為共和）。
共和庚子元年（公元前841年），
辛丑二年（公元前840年），
壬寅三年（公元前839年），
癸卯四年（公元前838年），
甲辰五年（公元前837年），
乙巳六年（公元前836年），
丙午七年（公元前835年），
丁未八年（公元前834年），
戊申九年（公元前833年），
己酉十年（公元前832年），
庚戌十一年（公元前831年），
辛亥十二年（公元前830年），
佛陀入滅一百年後（從這之後一百年，源頭相同派別不同，分爲了上座部和大眾部。三百年後
【English Translation】 English version The words of Old Man Shuihe were merely an occasional occurrence of foolishness and cannot be used to verify the teachings of the Patriarchs. Therefore, they are omitted and not recorded.
The Third Ancestor
Venerable Śāṇavāsa (商那和修, meaning 'naturally clothed'), also known as Shěnabósī. His surname was Pishaduō, his father was Lín Shèng, and his mother was Jiāo Shēyé. He was a native of the country of Matura. He was born after being in the womb for six years. In Sanskrit, 'Śāṇavāsa' means 'naturally clothed,' which is the name of a rare grass with nine branches from the Western Regions. Its appearance signifies the birth of a sage. When the Venerable One was born, this grass appeared. In the past, when the Tathagata was teaching in the country of Matura, he saw a green forest with lush branches and leaves and told Ānanda, 'This forest is called Yōuliúchá. One hundred years after my Nirvana, there will be a Bhikshu named Śāṇavāsa who will turn the wonderful Dharma wheel here.' Later, one hundred years later, Śāṇavāsa was indeed born, renounced the world, attained enlightenment, and received the Dharma eye from Venerable Qingxi. He came to this forest and subdued two fire dragons. The dragons took refuge in the Three Jewels and offered this land to build a monastery.
In the 12th year of King Li's reign, Jiawu (866 BC),
The Third Ancestor, Venerable Śāṇavāsa, inherited the lineage (for sixty-two years).
In the 13th year, Yiwei (865 BC),
The Patriarch resided in the world and transmitted the Dharma.
In the 14th year, Bingshen (864 BC),
In the 15th year, Dingyou (863 BC),
In the 16th year, Wuxu (862 BC),
In the 17th year, Jihai (861 BC) (In this year, the people rebelled against King Li's tyranny and attacked him. King Li fled, and the two ministers, Duke Zhou and Duke Zhao, jointly assisted the crown prince, hence it was called the Republican Era).
The 1st year of the Republican Era, Gengzi (841 BC),
The 2nd year, Xinchou (840 BC),
The 3rd year, Renyin (839 BC),
The 4th year, Guimao (838 BC),
The 5th year, Jiachen (837 BC),
The 6th year, Yisi (836 BC),
The 7th year, Bingwu (835 BC),
The 8th year, Dingwei (834 BC),
The 9th year, Wushen (833 BC),
The 10th year, Jiyou (832 BC),
The 11th year, Gengxu (831 BC),
The 12th year, Xinhai (830 BC),
One hundred years after the Buddha's Nirvana (From this point, one hundred years later, the source was the same but the branches diverged, splitting into the Sthavira and Mahāsāṃghika schools. Three hundred years later,
復分為九部十一部。絲麻相紊。水乳相溶。各執一端。具體而微矣)。
壬子十三年。
癸丑十四年。
祖住世傳法 阿育王造塔供佛舍利 發明(造塔建剎不書。此供養莊嚴之始。故書之)。
佛昔與諸比邱行乞。有一童子。心念世尊相好。手捧細沙。著佛缽內。歡喜合掌。而發願言。以惠施善根。令得一天下一傘蓋王。即於此處生。得供養諸佛。爾時佛授記曰。佛滅度百年之後。此童子于巴連弗邑。統領一天下轉輪王。姓孔雀。名阿育。正法治化。又復廣佈我舍利。當造八萬四千塔。后童子生於巴連弗邑。日月護王宮。為太子。父王崩。鐵輪飛降。王閻浮提。后因比邱化導。遂發宿世善根。乃至王舍城。取阿阇世王佛塔中舍利。作八萬四千金銀琉璃玻璃篋。盛佛舍利。又作八萬四千寶瓶。以盛此篋。役使諸鬼神。敕令于閻浮提。城邑聚落。滿一億家。立一寶塔(震旦凡十九處洛陽長千鄮山臨淄成都五處最顯著)。
甲寅十五年。
乙卯十六年。
丙辰十七年。
丁巳十八年。
戊午十九年。
己未二十年。
庚申二十一年。
辛酉二十二年。
壬戌二十三年。
癸亥二十四年。
甲子二十五年。
乙丑二十
【現代漢語翻譯】 復分為九部或十一部，如同絲麻交織，水乳交融，各自執守一端，雖具體而微小，卻各有其用。
壬子十三年。
癸丑十四年。
祖師住世傳法，阿育王（Ashoka，印度孔雀王朝的國王）建造佛塔供奉佛舍利。發明（建造佛塔寺廟不記載，此處是供養莊嚴的開始，所以記載）。
過去佛陀與眾比丘一起乞食，有一童子，心中思念世尊的莊嚴相貌，用手捧起細沙，放入佛的缽中，歡喜地合掌，併發愿說：『以我惠施的善根，愿能得到統治天下的傘蓋王』。隨即在此處出生，得到供養諸佛的機會。當時佛陀授記說：『佛滅度百年之後，此童子將在巴連弗邑（Pataliputra，古印度城市）統治天下，成為轉輪王，姓孔雀，名阿育。他將以正法治理天下，並且廣泛分佈我的舍利，建造八萬四千座佛塔。』後來童子出生于巴連弗邑，在日月護王宮中成為太子。父王駕崩后，鐵輪飛降，他統治了閻浮提（Jambudvipa，古印度對世界的稱呼）。後來因為比丘的教化引導，於是發起宿世的善根，乃至到達王舍城（Rajgir，古印度城市），從阿阇世王（Ajatasattu，古印度國王）的佛塔中取出舍利，製作八萬四千個金銀琉璃玻璃的匣子，盛放佛舍利。又製作八萬四千個寶瓶，用來盛放這些匣子。役使諸鬼神，命令他們在閻浮提的城邑聚落中，每一億戶人家建立一座寶塔（震旦（China，中國的古稱）共有十九處，洛陽、長千、鄮山、臨淄、成都五處最為顯著）。
甲寅十五年。
乙卯十六年。
丙辰十七年。
丁巳十八年。
戊午十九年。
己未二十年。
庚申二十一年。
辛酉二十二年。
壬戌二十三年。
癸亥二十四年。
甲子二十五年。
乙丑二十
【English Translation】 Divided again into nine or eleven parts, like silk and hemp intertwined, water and milk blended, each holding to one end, specific and minute.
Renzi (壬子) year thirteen.
Guichou (癸丑) year fourteen.
The patriarch lived in the world and transmitted the Dharma. King Ashoka (Ashoka, King of the Mauryan Dynasty of India) built pagodas to enshrine the Buddha's relics. Explanation (building pagodas and temples is not recorded, this is the beginning of offering and solemnity, so it is recorded).
In the past, the Buddha went begging with the bhikshus. There was a child who thought of the Buddha's auspicious appearance in his heart, held fine sand in his hands, and put it into the Buddha's bowl. He joyfully put his palms together and made a vow, saying, 'With the roots of goodness from my charity, may I obtain a king with an umbrella covering the world.' Then he was born here and had the opportunity to make offerings to all Buddhas. At that time, the Buddha prophesied, saying, 'A hundred years after the Buddha's parinirvana, this child will rule the world in Pataliputra (Pataliputra, an ancient Indian city), becoming a Chakravartin king, with the surname Peacock and the name Ashoka. He will govern the world with the Dharma and widely distribute my relics, building eighty-four thousand pagodas.' Later, the child was born in Pataliputra, in the palace of King Sun and Moon Protector, as the crown prince. After the father king passed away, the iron wheel flew down, and he ruled Jambudvipa (Jambudvipa, the ancient Indian name for the world). Later, due to the guidance of the bhikshus, he aroused the good roots of his past lives, and even reached Rajgir (Rajgir, an ancient Indian city), taking the relics from the pagoda of King Ajatasattu (Ajatasattu, an ancient Indian king), making eighty-four thousand caskets of gold, silver, lapis lazuli, and glass to hold the Buddha's relics. He also made eighty-four thousand treasure bottles to hold these caskets. He employed the ghosts and gods, ordering them to build a pagoda in every one hundred million households in the cities and villages of Jambudvipa (there are nineteen places in China (China, the ancient name of China), with Luoyang, Changqian, Mao Mountain, Linzi, and Chengdu being the five most prominent).
Jiayin (甲寅) year fifteen.
Yimao (乙卯) year sixteen.
Bingchen (丙辰) year seventeen.
Dingsi (丁巳) year eighteen.
Wuwu (戊午) year nineteen.
Jiwei (己未) year twenty.
Gengshen (庚申) year twenty-one.
Xinyou (辛酉) year twenty-two.
Renxu (壬戌) year twenty-three.
Guihai (癸亥) year twenty-four.
Jiazi (甲子) year twenty-five.
Yichou (乙丑) year twenty
六年。
丙寅二十七年。
丁卯二十八年。
戊辰二十九年。
己巳三十年。
庚午三十一年。
辛未三十二年。
壬申三十三年。
癸酉三十四年。
共和甲戌三十五年(是年為宣王元年)。
宣王(名靜厲王子在位四十六年按謚法聖善周聞曰宣)。
宣王乙亥二年。
丙子三年。
丁丑四年。
戊寅五年。
己卯六年。
庚辰七年。
辛巳八年。
壬午九年。
癸未十年。
甲申十一年。
乙酉十二年。
丙戌十三年。
丁亥十四年。
戊子十五年。
己丑十六年。
庚寅十七年。
辛卯十八年。
壬辰十九年。
癸巳二十年。
甲午二十一年。
乙未二十二年(景德傳燈錄作二十三年者誤)。
祖付囑優波鞠多正法 入三昧見十八變化火自焚。
祖化緣既久。思付法者。尋于叱利國。得優波鞠多。以為給侍。因問鞠多曰。汝年幾耶。答曰。我年十七。祖曰。汝身十七性十七耶。答曰。師發已白。為發白耶。心白耶。祖曰。我但發白。非心白。鞠多曰。我身十七。非性十七。祖知是法器。后三
載。遂為落髮受具。而以法眼付囑之。付法偈曰。非法亦非心。無心亦無法。說是心法時。是法非心法。付法已。即隱於罽賓國南象白山中。後於三昧中。見鞠多徒眾多懈慢。乃往彼正之。鞠多見師至。頂禮次。祖以右手上指。即有香乳。自空而注。問鞠多曰。汝識之乎。鞠多不測。遂入三昧觀察。亦不能測。乃請曰。是果何三昧耶。祖曰。是謂龍奮迅三昧。如是五百三昧。汝皆未知之。復曰。如來三昧。辟支不識。辟支三昧。阿羅漢不識。吾師阿難三昧。而我不識。今我三昧。汝豈識乎。是三昧者。心不生滅。住大慈力。遞相恭敬。其至此者。乃可識之。於是鞠多弟子。皆伏而悔謝。祖復為說偈曰。通達非彼此。至聖無長短。汝除輕慢意。疾得阿羅漢。五百比邱聞偈已。依教奉行。皆獲無漏。祖乃見十八變火光三昧。用焚其身。鞠多收舍利。建塔于梵迦羅山。
祥符蔭曰。香乳空注。疾除輕慢。心不生滅。住大慈力。迭相恭敬。乃可識之。後世傳法利生者。可深長思矣。
第四世祖
優波鞠多尊者。亦名優波崛多。又名鄔波鞠多。叱利國人也。姓首陀。父善意。十七出家。二十證果。紹祖行化。時號無相好佛。前此傳法者。皆具禪法律三藏。自後律教別行。橫分五部。傳法者唯整律之大綱而已。
【現代漢語翻譯】 現代漢語譯本：於是剃度受戒，並將法眼傳授給他。傳法偈說：『非法也不是心，無心也不是法。說這是心法的時候，這個法就不是心法。』傳法完畢后，就隱居在罽賓國（Kashmir）南方的象白山中。後來在三昧（Samadhi，一種冥想狀態）中，看到鞠多（Mikkaka）的徒弟們大多懈怠輕慢，於是前往糾正他們。鞠多見到師父到來，頂禮膜拜。祖師用右手指向上空，立刻有香乳從空中傾注而下。問鞠多說：『你認識這是什麼嗎？』鞠多不能測知，於是進入三昧觀察，也不能測知。於是請教說：『這到底是什麼三昧呢？』祖師說：『這叫做龍奮迅三昧。像這樣的五百種三昧，你都不知道。』又說：『如來（Tathagata，佛的稱號）的三昧，辟支佛（Pratyekabuddha，緣覺）不能認識；辟支佛的三昧，阿羅漢（Arhat，斷絕煩惱，證入涅槃的聖人）不能認識；我的師父阿難（Ananda，佛陀的十大弟子之一）的三昧，我也不認識；現在我的三昧，你又怎麼能認識呢？這個三昧，心不生滅，安住于大慈悲的力量，互相恭敬，達到這種境界的人，才可以認識它。』於是鞠多的弟子們，都伏地懺悔。祖師又為他們說偈語：『通達不是彼此的分別，至聖沒有長短的差別。你們除去輕慢的心意，迅速就能證得阿羅漢。』五百個比丘（Bhiksu，出家修行的男子）聽了偈語后，依照教導奉行，都獲得了無漏（無煩惱）的境界。祖師於是顯現十八種變化，進入火光三昧，用火焚燒自己的身體。鞠多收集舍利（Sarira，佛教徒火葬后的遺骨），在梵迦羅山建造佛塔。
祥符蔭評論說：香乳從空中傾注而下，迅速除去輕慢之心。心不生滅，安住于大慈悲的力量，互相恭敬，才能認識它。後世傳法利生的人，應該深入思考啊。
第四世祖
優波鞠多尊者（Upagupta），也叫優波崛多，又名鄔波鞠多。是叱利國人，姓首陀，父親是善意。十七歲出家，二十歲證得阿羅漢果。繼承祖師的教化事業，當時號稱無相好佛。此前傳法的人，都具備禪、律、律三藏（Tripitaka，佛教經典的總稱）。從他以後，律教單獨流行，橫向分為五部。傳法的人只掌握律教的大綱而已。
【English Translation】 English version: Thereupon, he was tonsured and received the full precepts, and the Dharma Eye was entrusted to him. The verse of Dharma transmission says: 'Neither is it non-Dharma, nor is it non-mind; non-mind is also not Dharma. When speaking of this mind-Dharma, this Dharma is not mind-Dharma.' After transmitting the Dharma, he concealed himself in the Elephant White Mountain south of Kasmir (Kashmir). Later, in Samadhi (Samadhi, a state of meditation), he saw that Mikkaka's (Mikkaka) disciples were mostly lax and arrogant, so he went to correct them. When Mikkaka saw the master arrive, he prostrated in reverence. The Patriarch pointed his right finger upwards, and immediately fragrant milk poured down from the sky. He asked Mikkaka, 'Do you recognize this?' Mikkaka could not fathom it, so he entered Samadhi to observe, but still could not fathom it. Then he asked, 'What Samadhi is this?' The Patriarch said, 'This is called the Dragon's Vigorous Samadhi. You do not know such five hundred Samadhis.' He further said, 'The Tathagata's (Tathagata, an epithet of the Buddha) Samadhi, a Pratyekabuddha (Pratyekabuddha, a solitary Buddha) does not recognize; a Pratyekabuddha's Samadhi, an Arhat (Arhat, a perfected being who has attained Nirvana) does not recognize; my master Ananda's (Ananda, one of the Buddha's ten great disciples) Samadhi, I do not recognize; how can you recognize my Samadhi? This Samadhi is the non-arising and non-ceasing of the mind, abiding in the power of great compassion, and mutually respecting each other; only those who reach this state can recognize it.' Thereupon, Mikkaka's disciples all prostrated themselves and repented. The Patriarch then spoke a verse for them: 'Penetrating is not the distinction of this and that, the supremely holy have no long or short. If you remove the intention of arrogance and contempt, you will quickly attain Arhatship.' After the five hundred Bhiksus (Bhiksu, a Buddhist monk) heard the verse, they practiced according to the teachings and all attained the state of non-outflow (freedom from defilements). The Patriarch then manifested eighteen transformations, entered the Fire Light Samadhi, and burned his body with fire. Mikkaka collected the Sarira (Sarira, Buddhist relics) and built a pagoda on Vamkala Mountain.
Xiangfu Yin commented: Fragrant milk pours down from the sky, quickly removing the mind of arrogance and contempt. The mind does not arise or cease, abiding in the power of great compassion, and mutually respecting each other, only then can one recognize it. Those who transmit the Dharma and benefit beings in later generations should deeply contemplate this.
The Fourth Patriarch
Venerable Upagupta (Upagupta), also known as Upagupta, also named Upa-gupta. He was a native of the Chili country, with the surname Sudha, and his father was Shanyi. He left home at the age of seventeen and attained Arhatship at the age of twenty. Continuing the Patriarch's work of teaching and transforming, he was known at the time as the Buddha without physical marks. Before him, those who transmitted the Dharma all possessed the three divisions of the Tripitaka (Tripitaka, the Buddhist canon): Dhyana, Vinaya, and Abhidharma. From him onwards, the Vinaya school circulated independently, horizontally divided into five parts. Those who transmitted the Dharma only grasped the outline of the Vinaya.
宣王丙申二十三年。
第四世祖優波鞠多尊者嗣宗統(六十五年)。
丁酉二十四年。
祖住世傳法。
戊戌二十五年。
己亥二十六年。
庚子二十七年。
祖應阿育王請 發明(受請不書。此祖師應供之始。故書之)。
阿育王建寶塔已。經四十年。白耶舍上座言。可有比邱。為佛受記。當作佛事否。我當往詣彼所。供養恭敬。上座答曰。佛涅槃時。告阿難言。我般涅槃百歲之後。有長者子。名優波鞠多。當出家學道。號無相好佛。王問今已出世否答曰。已證果傳。法。今住優留蔓茶山中。王敕群臣。嚴駕欲往。祖遙知之。思惟若彼王來。將無量眾。驚擾山谷。殺害微蟲。誠為不便。即將一萬八千阿羅漢眾。徑至巴連弗邑。阿育王見祖自來。大喜踴躍。設種種供養。作諸佛事(如傳所載)。
辛丑二十八年。
壬寅二十九年。
癸卯三十年。
甲辰三十一年。
乙巳三十二年。
祖入定降魔。
祖行化至拏突羅國。得度者甚眾。由是魔宮震動。波旬愁怖。遂竭其魔力。以害正法。尊者即入三昧。觀其所由。波旬復伺便。持瓔珞縻祖頸。祖出定。取人狗蛇三尸。化為華鬘。䎡言諭波旬曰。吾此華鬘。酬汝瓔
【現代漢語翻譯】 現代漢語譯本 周宣王丙申二十三年（公元前805年）。 第四世祖師優波鞠多尊者繼承宗統(六十五年)。(優波鞠多：Upagupta，佛教禪宗第四代祖師) 丁酉二十四年（公元前804年）。 祖師住世傳法。 戊戌二十五年（公元前803年）。 己亥二十六年（公元前802年）。 庚子二十七年（公元前801年）。 祖師應阿育王(Asoka)的邀請，闡明佛法（沒有記載受邀請這件事。這是祖師應供養的開始，所以記錄下來）。 阿育王建造寶塔已經四十年。白耶舍(Vimalayasas)上座說，『可有比丘，為佛陀授記，當作佛事嗎？我應當前往他的住所，供養恭敬。』上座回答說：『佛陀涅槃時，告訴阿難(Ananda)說：我般涅槃百年之後，有長者之子，名叫優波鞠多，應當出家學道，號稱無相好佛。』國王問：『現在已經出世了嗎？』回答說：『已經證果傳法，現在住在優留蔓茶山(Urumunja)中。』國王命令群臣，準備車駕前往。祖師遙知此事，心想如果國王前來，將會有無數人眾，驚擾山谷，殺害細小的蟲類，實在不方便。於是帶領一萬八千阿羅漢，直接前往巴連弗邑(Pataliputra)。阿育王見到祖師親自前來，非常高興，設種種供養，作各種佛事（如傳記所記載）。 辛丑二十八年（公元前800年）。 壬寅二十九年（公元前799年）。 癸卯三十年（公元前798年）。 甲辰三十一年（公元前797年）。 乙巳三十二年（公元前796年）。 祖師入定降伏魔障。 祖師行教化至拏突羅國(Natutra)，得到度化的人非常多。因此魔宮震動，波旬(Mara)感到憂愁恐懼，於是竭盡魔力，來損害正法。尊者立即進入三昧，觀察其中的原因。波旬再次伺機，用瓔珞纏繞祖師的脖子。祖師出定后，取來人、狗、蛇的三具屍體，變化成華鬘，告誡波旬說：『我用這華鬘，酬謝你的瓔珞。』
【English Translation】 English version In the twenty-third year of King Xuan of Zhou, Bing Shen (805 BC). The Fourth Ancestor, Venerable Upagupta (Upagupta: the fourth patriarch of the Chan school of Buddhism), inherited the lineage (for sixty-five years). The twenty-fourth year, Ding You (804 BC). The Ancestor resided in the world, propagating the Dharma. The twenty-fifth year, Wu Xu (803 BC). The twenty-sixth year, Ji Hai (802 BC). The twenty-seventh year, Geng Zi (801 BC). The Ancestor responded to King Asoka's (Asoka) invitation to elucidate the Dharma (the invitation was not recorded. This marks the beginning of the Ancestor's acceptance of offerings, hence it is recorded). King Asoka had built stupas for forty years. The Elder Vimalayasas (Vimalayasas) said, 'Is there a Bhikkhu who has been prophesied by the Buddha to perform Buddhist deeds? I should go to his residence to make offerings and show respect.' The Elder replied, 'When the Buddha entered Nirvana, he told Ananda (Ananda), "A hundred years after my Parinirvana, there will be a son of a wealthy man named Upagupta who will renounce the world to study the Way and be known as the Buddha with no distinguishing marks." ' The King asked, 'Has he already appeared in the world?' He replied, 'He has already attained enlightenment and is propagating the Dharma, and now resides in Mount Urumunja (Urumunja).' The King ordered his ministers to prepare the carriages to go. The Ancestor knew this from afar and thought, 'If the King comes, there will be countless people disturbing the valleys and killing tiny insects, which would be very inconvenient.' Therefore, he led eighteen thousand Arhats directly to Pataliputra (Pataliputra). King Asoka was overjoyed to see the Ancestor arrive in person and made various offerings and performed various Buddhist deeds (as recorded in the biography). The twenty-eighth year, Xin Chou (800 BC). The twenty-ninth year, Ren Yin (799 BC). The thirtieth year, Gui Mao (798 BC). The thirty-first year, Jia Chen (797 BC). The thirty-second year, Yi Si (796 BC). The Ancestor entered Samadhi to subdue demonic obstacles. The Ancestor traveled to Natutra to teach and transform, and many people were saved. As a result, the demon palace shook, and Mara (Mara) felt sorrow and fear. Therefore, he exhausted his demonic powers to harm the Proper Dharma. The Venerable One immediately entered Samadhi to observe the cause. Mara again seized the opportunity to wrap a necklace around the Ancestor's neck. After the Ancestor emerged from Samadhi, he took the corpses of a human, a dog, and a snake, and transformed them into a garland, admonishing Mara, 'I offer this garland in return for your necklace.'
珞。波旬大喜。引頸受之。即復三尸。蟲蛆臭壞。盡其神通。莫能去之。乃升六慾天。告諸天主。又詣梵王。求其解免。彼各告言。十力弟子。所作神變。我輩凡陋。何能去之。波旬曰。然則奈何。梵王曰。汝可歸心尊者。即能除斷。復示偈曰。若因地倒。還因地起。離地求起。終無其理。波旬聞已。即下天宮。至祖所。禮足哀懺。祖曰。汝自今而往。于佛法更不相嬈乎。波旬曰。誓向佛道。祖曰。汝可自唱皈依三寶。波旬合掌三唱。而三尸悉除。踴躍作禮而去。
丙午三十三年。
丁未三十四年。
戊申三十五年。
己酉三十六年。
庚戌三十七年。
辛亥三十八年。
壬子三十九年。
癸丑四十年。
甲寅四十一年。
乙卯四十二年。
丙辰四十三年。
丁巳四十四年。
戊午四十五年。
宣王己未四十六年。
幽王(名宮涅在位十一年按謚法動靜亂常曰幽)。
幽王庚申元年。
辛酉二年。
壬戌三年。
癸亥四年。
甲子五年。
乙丑六年。
丙寅七年。
丁卯八年。
戊辰九年。
己巳十年。
幽王庚午十一年。
平王(名宜
【現代漢語翻譯】 現代漢語譯本： 波旬（Pāpīyas，欲界第六天之魔王）非常高興，伸長脖子接受。隨即恢復了三尸（佛教指人身中的三種蟲，能使人死亡），蟲蛆腐臭，即使盡其神通，也無法去除。於是升到六慾天（佛教指欲界六天的總稱），告訴諸天主，又去拜訪梵王（Brahmā，色界諸天之主），請求解除。他們各自告知說：『十力（Dasabala，佛陀的十種力量）弟子的神變，我們這些凡夫俗子，怎麼能去除呢？』波旬說：『那該怎麼辦？』梵王說：『你可以歸心於尊者，就能除斷。』又開示偈語說：『若因地倒下，還應因地而起，離開地面尋求站起，終究沒有道理。』波旬聽后，立即下天宮，來到祖師處，禮拜祖師的雙足，哀求懺悔。祖師說：『你從今以後，對於佛法不再擾亂了嗎？』波旬說：『我發誓歸向佛道。』祖師說：『你可以自己唱唸皈依三寶（Buddha, Dharma, Sangha）。』波旬合掌唱唸三遍，三尸全部消除，歡喜踴躍地作禮而去。
丙午三十三年（公元前812年）
丁未三十四年（公元前811年）
戊申三十五年（公元前810年）
己酉三十六年（公元前809年）
庚戌三十七年（公元前808年）
辛亥三十八年（公元前807年）
壬子三十九年（公元前806年）
癸丑四十年（公元前805年）
甲寅四十一年（公元前804年）
乙卯四十二年（公元前803年）
丙辰四十三年（公元前802年）
丁巳四十四年（公元前801年）
戊午四十五年（公元前800年）
宣王己未四十六年（公元前799年）
幽王（名宮涅，在位十一年，按照謚法，動靜亂常叫做幽）
幽王庚申元年（公元前781年）
辛酉二年（公元前780年）
壬戌三年（公元前779年）
癸亥四年（公元前778年）
甲子五年（公元前777年）
乙丑六年（公元前776年）
丙寅七年（公元前775年）
丁卯八年（公元前774年）
戊辰九年（公元前773年）
己巳十年（公元前772年）
幽王庚午十一年（公元前771年）
平王（名宜臼）
【English Translation】 English version: Pāpīyas (the Demon King of the Sixth Heaven in the Desire Realm) was overjoyed and stretched out his neck to receive it. Immediately, the three corpses (three worms in the human body that cause death, according to Buddhism) reappeared, and the maggots and stench were unbearable. Even with all his supernatural powers, he could not remove them. So he ascended to the Six Desire Heavens (the general term for the six heavens of the Desire Realm, according to Buddhism) and told the lords of the heavens, and also visited Brahmā (the lord of the heavens in the Form Realm), asking for relief. They each told him, 'The divine transformations performed by the disciples of the Ten Powers (Dasabala, the ten powers of the Buddha), how can we, ordinary mortals, remove them?' Pāpīyas said, 'Then what should be done?' Brahmā said, 'You can return your heart to the Venerable One, and then you can eliminate them.' He also revealed a verse saying, 'If you fall because of the ground, you should rise from the ground; seeking to rise away from the ground will ultimately be unreasonable.' After hearing this, Pāpīyas immediately descended from the heavenly palace, came to the Patriarch, prostrated at the Patriarch's feet, and begged for repentance. The Patriarch said, 'From now on, will you no longer disturb the Buddha-dharma?' Pāpīyas said, 'I vow to turn towards the Buddha-path.' The Patriarch said, 'You can chant the refuge in the Three Jewels (Buddha, Dharma, Sangha) yourself.' Pāpīyas put his palms together and chanted three times, and all the three corpses were eliminated. He joyfully prostrated and left.
Year 33 of Bingwu (812 BC)
Year 34 of Dingwei (811 BC)
Year 35 of Wushen (810 BC)
Year 36 of Jiyou (809 BC)
Year 37 of Gengxu (808 BC)
Year 38 of Xinhai (807 BC)
Year 39 of Renzi (806 BC)
Year 40 of Guichou (805 BC)
Year 41 of Jiayin (804 BC)
Year 42 of Yimao (803 BC)
Year 43 of Bingchen (802 BC)
Year 44 of Dingsi (801 BC)
Year 45 of Wuwu (800 BC)
Year 46 of King Xuan's Jiewei (799 BC)
King You (named Gong Nie, reigned for eleven years; according to the posthumous title law, disturbing the normal order is called You)
Year 1 of King You's Gengshen (781 BC)
Year 2 of Xinyou (780 BC)
Year 3 of Renxu (779 BC)
Year 4 of Guihai (778 BC)
Year 5 of Jiazi (777 BC)
Year 6 of Yichou (776 BC)
Year 7 of Bingyin (775 BC)
Year 8 of Dingmao (774 BC)
Year 9 of Wuchen (773 BC)
Year 10 of Jisi (772 BC)
Year 11 of King You's Gengwu (771 BC)
King Ping (named Yijiu)
臼在位五十一年按謚法執事有制曰平)。
平王辛未元年。
壬申二年(諸侯寖盛政出方伯)。
癸酉三年。
甲戌四年。
乙亥五年。
丙子六年。
丁丑七年。
戊寅八年。
己卯九年。
庚辰十年。
辛巳十一年。
壬午十二年。
癸未十三年。
甲申十四年。
乙酉十五年。
丙戌十六年。
丁亥十七年。
戊子十八年。
己丑十九年。
庚寅二十年。
辛卯二十一年。
佛滅后二百年。
壬辰二十二年。
癸巳二十三年。
甲午二十四年。
乙未二十五年。
丙申二十六年。
丁酉二十七年。
戊戌二十八年。
己亥二十九年。
庚子三十年(景德傳燈錄作三十一年者誤)。
祖住世傳法。
祖付囑提多迦正法眼藏。
祖在世化導。證果最多。每度一人。以一籌置於石室。其室縱十八肘。廣十二肘。充滿其間。最後有一長者子。名曰香眾。來禮祖求出家。祖問曰。汝身出家。心出家。答曰。我求出家。非為身心。祖曰。不為身心。復誰出家。答曰。夫出家者。無我我故。無我我故
{ "translations": [ "現代漢語譯本", "臼在位五十一年，按照謚法，執事有制可稱作『平』。", "", "平王辛未元年（公元前770年）。", "", "壬申二年（公元前769年）：諸侯勢力逐漸強大，政令出自方伯。", "", "癸酉三年（公元前768年）。", "", "甲戌四年（公元前767年）。", "", "乙亥五年（公元前766年）。", "", "丙子六年（公元前765年）。", "", "丁丑七年（公元前764年）。", "", "戊寅八年（公元前763年）。", "", "己卯九年（公元前762年）。", "", "庚辰十年（公元前761年）。", "", "辛巳十一年（公元前760年）。", "", "壬午十二年（公元前759年）。", "", "癸未十三年（公元前758年）。", "", "甲申十四年（公元前757年）。", "", "乙酉十五年（公元前756年）。", "", "丙戌十六年（公元前755年）。", "", "丁亥十七年（公元前754年）。", "", "戊子十八年（公元前753年）。", "", "己丑十九年（公元前752年）。", "", "庚寅二十年（公元前751年）。", "", "辛卯二十一年（公元前750年）。", "", "佛滅后二百年。", "", "壬辰二十二年（公元前749年）。", "", "癸巳二十三年（公元前748年）。", "", "甲午二十四年（公元前747年）。", "", "乙未二十五年（公元前746年）。", "", "丙申二十六年（公元前745年）。", "", "丁酉二十七年（公元前744年）。", "", "戊戌二十八年（公元前743年）。", "", "己亥二十九年（公元前742年）。", "", "庚子三十年（公元前741年）：《景德傳燈錄》記載為三十一年是錯誤的。", "", "祖師住世傳法。", "", "祖師將正法眼藏（Dharmacakṣu）咐囑給提多迦（Dhitika）。", "", "祖師在世教化引導，證得果位的人最多。每度化一人，就用一根籌碼放置在石室中。那石室縱向十八肘，橫向十二肘，籌碼充滿其間。最後有一位長者（wealthy man）的兒子，名叫香眾（Xiang Zhong），前來禮拜祖師，請求出家。祖師問道：『你是身出家，還是心出家？』香眾回答說：『我求出家，不是爲了身，也不是爲了心。』祖師說：『不爲了身心，又是爲了誰出家呢？』香眾回答說：『所謂出家，是沒有我（ātman），沒有我的緣故。沒有我，沒有我的緣故。』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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。即心不生滅。心不生滅。即是常道。諸佛亦常。心無形相。其體亦然。祖曰。汝當大悟。心自通達。宜依佛法僧。紹隆聖種。即為剃度。授具足戒。仍告之曰。汝父夢金日而生。汝可名提多迦。如來以大法眼藏。次第傳授。以至於我。今以付汝。聽吾偈言。心自本來心。本心非有法。有法有本心。非心非本法。
祖示涅槃。
付法已。祖乃踴身虛空。見十八變。卻複本座。跏趺而逝。提多迦以石室內籌茶毗之。收舍利建塔供養。
祥符蔭曰。宗門凡聖等忘。不尚通力。然祖滅皆示神變者。定慧力深。自然成見。非有心強為也。
第五世祖
提多迦尊者。摩伽陀國人也。初名香眾。父夢金日自屋而出。照耀天地。前有大山。諸寶嚴飾。山頂泉涌。滂沱四流。后遇鞠多尊者。為解之曰。寶山者。吾身也。泉涌者。法無盡也。日從屋出者。汝今人道之相也。照耀天地者。汝智慧超越也。因為更今名。梵云提多迦。此云通真量。尊者聞已。踴躍述偈云。巍巍七寶山。常出智慧泉。回為真法味。能度諸有緣。鞠多尊者。亦說偈曰。我法傳於汝。當見大智慧。金日從屋出。照耀于天地。祖禮謝。
平王辛丑三十一年。
第五世祖提多迦尊者嗣宗統(四十九年)。
壬寅三十二
【現代漢語翻譯】 現代漢語譯本 『即心不生滅』，意思是心是不生不滅的。心不生滅，就是常道。諸佛也是常住不變的。心沒有形狀和相貌，它的本體也是如此。鞠多（Kukkuta，第五祖）說：『你應該大悟，心自然通達。應該依佛法僧三寶，紹隆聖種。』於是為他剃度，授具足戒，並告訴他：『你父親夢見金日而生你，你可以名叫提多迦（Dhitika，通真量）。如來將大法眼藏，次第傳授，以至於我，現在交付給你。聽我的偈語：心自本來心，本心非有法。有法有本心，非心非本法。』
祖師示現涅槃。
傳法完畢后，鞠多（Kukkuta，第五祖）祖師便踴身虛空，示現十八種變化，然後回到原來的座位，結跏趺坐而逝。提多迦（Dhitika，通真量）用石室內的籌木荼毗（火化），收取捨利，建塔供養。
祥符蔭說：宗門講究凡聖皆忘，不崇尚神通力。然而祖師滅度都示現神通變化，是因為定慧力深厚，自然成就顯現，不是有心強求的。
第五世祖
提多迦（Dhitika，通真量）尊者，是摩伽陀國人。最初名叫香眾。他的父親夢見金日從屋中出來，照耀天地。前面有一座大山，用各種珍寶裝飾，山頂泉水涌出，四處流淌。後來遇到鞠多（Kukkuta，第五祖）尊者，為他解夢說：『寶山，就是我的身體。泉涌，就是佛法無盡。日從屋出，是你現在人道的象徵。照耀天地，是你的智慧超越常人。』因此為他更改名字，梵語叫提多迦（Dhitika，通真量），翻譯成漢語是通真量。尊者聽后，歡喜踴躍，作偈說：巍巍七寶山，常出智慧泉。回為真法味，能度諸有緣。鞠多（Kukkuta，第五祖）尊者也說偈道：我法傳於汝，當見大智慧。金日從屋出，照耀于天地。祖師禮謝。
平王辛丑三十一年（公元前44年）。
第五世祖提多迦（Dhitika，通真量）尊者繼承宗統（四十九年）。
壬寅三十二
【English Translation】 English version 'That the mind neither arises nor ceases' means that the mind is neither born nor dies. That the mind neither arises nor ceases is the eternal Dao. All Buddhas are also eternal. The mind has no form or appearance, and its essence is also like that. Kukkuta (Fifth Ancestor) said, 'You should have a great enlightenment, and your mind will naturally be clear. You should rely on the Triple Gem of Buddha, Dharma, and Sangha to continue the holy lineage.' Then he shaved his head, gave him the complete precepts, and told him, 'Your father dreamed of a golden sun and you were born. You can be named Dhitika (True Measure). The Tathagata has successively transmitted the Dharma Eye Treasury, down to me, and now I entrust it to you. Listen to my verse: The mind is originally the mind, the original mind is not a Dharma. Having Dharma has the original mind, not mind, not original Dharma.'
The Ancestor demonstrates Nirvana.
After transmitting the Dharma, the Ancestor Kukkuta (Fifth Ancestor) leaped into the void, manifested eighteen transformations, and then returned to his original seat, sat in the lotus position, and passed away. Dhitika (True Measure) used the wood in the stone chamber to cremate him, collected the relics, and built a pagoda for offering.
Xiangfu Yin said: The Zen school emphasizes forgetting both the mundane and the sacred, and does not advocate supernatural powers. However, the ancestors all showed supernatural transformations when they passed away, because their power of Samadhi and Prajna was profound, and it naturally manifested, not something intentionally forced.
The Fifth Ancestor
Venerable Dhitika (True Measure) was a native of Magadha. His original name was Xiangzhong. His father dreamed that a golden sun came out of the house and illuminated the heavens and the earth. In front of him was a great mountain, decorated with various treasures, and a spring gushed from the top of the mountain, flowing in all directions. Later, he met Venerable Kukkuta (Fifth Ancestor), who interpreted the dream for him, saying, 'The treasure mountain is my body. The spring is the endless Dharma. The sun coming out of the house is a symbol of your present human existence. Illuminating the heavens and the earth is your surpassing wisdom.' Therefore, he changed his name to Dhitika (True Measure) in Sanskrit, which translates to 'True Measure' in Chinese. After hearing this, the Venerable rejoiced and composed a verse: The majestic seven-jeweled mountain constantly produces a spring of wisdom, turning it into the true taste of Dharma, which can liberate all sentient beings. Venerable Kukkuta (Fifth Ancestor) also said in a verse: I transmit my Dharma to you, you shall see great wisdom. The golden sun comes out of the house, illuminating the heavens and the earth. The Ancestor bowed and thanked him.
The 31st year of King Ping Xin Chou (44 BC).
The Fifth Ancestor, Venerable Dhitika (True Measure), succeeded to the lineage (49 years).
Ren Yin thirty-two
年。
祖住世傳法。
癸卯三十三年。
甲辰三十四年。
乙巳三十五年。
丙午三十六年。
丁未三十七年。
戊申三十八年。
己酉三十九年。
庚戌四十年。
辛亥四十一年。
壬子四十二年。
癸丑四十三年。
甲寅四十四年。
乙卯四十五年。
丙辰四十六年。
丁巳四十七年。
戊午四十八年。
己未四十九年(魯隱公元年)孔子春秋編年始此。
庚申五十年。
辛酉五十一年。
桓王(諱林平王孫在位二十三年按謚法克敬勤民曰桓)。
桓王壬戌元年。
癸亥二年。
甲子三年。
乙丑四年。
丙寅五年。
丁卯六年。
戊辰七年。
己巳八年。
庚午九年。
辛未十年。
壬申十一年。
癸酉十二年。
甲戌十三年。
乙亥十四年。
丙子十五年。
丁丑十六年。
戊寅十七年。
己卯十八年。
庚辰十九年。
辛巳二十年。
壬午二十一年。
癸未二十二年。
甲申二十三年。
莊王(桓王子諱佗
【現代漢語翻譯】 現代漢語譯本： 年。 祖師住世傳法。 癸卯三十三年。 甲辰三十四年。 乙巳三十五年。 丙午三十六年。 丁未三十七年。 戊申三十八年。 己酉三十九年。 庚戌四十年。 辛亥四十一年。 壬子四十二年。 癸丑四十三年。 甲寅四十四年。 乙卯四十五年。 丙辰四十六年。 丁巳四十七年。 戊午四十八年。 己未四十九年（魯隱公元年，孔子《春秋》編年始於此）。 庚申五十年。 辛酉五十一年。 桓王（諱林，平王之孫，在位二十三年，按照謚法，能剋制自己、恭敬待人、勤勞為民的稱為桓）。 桓王壬戌元年。 癸亥二年。 甲子三年。 乙丑四年。 丙寅五年。 丁卯六年。 戊辰七年。 己巳八年。 庚午九年。 辛未十年。 壬申十一年。 癸酉十二年。 甲戌十三年。 乙亥十四年。 丙子十五年。 丁丑十六年。 戊寅十七年。 己卯十八年。 庚辰十九年。 辛巳二十年。 壬午二十一年。 癸未二十二年。 甲申二十三年。 莊王（桓王之子，諱佗）。
【English Translation】 English version: Year. The Patriarch resided in the world and transmitted the Dharma. Gui Mao, year 33. Jia Chen, year 34. Yi Si, year 35. Bing Wu, year 36. Ding Wei, year 37. Wu Shen, year 38. Ji You, year 39. Geng Xu, year 40. Xin Hai, year 41. Ren Zi, year 42. Gui Chou, year 43. Jia Yin, year 44. Yi Mao, year 45. Bing Chen, year 46. Ding Si, year 47. Wu Wu, year 48. Ji Wei, year 49 (The first year of Duke Yin of Lu). Confucius's 'Spring and Autumn Annals' began to be compiled from this year. Geng Shen, year 50. Xin You, year 51. King Huan (personal name Lin, grandson of King Ping, reigned for 23 years. According to the posthumous title law, one who can restrain himself, be respectful to others, and be diligent for the people is called Huan). King Huan, Ren Xu, year 1. Gui Hai, year 2. Jia Zi, year 3. Yi Chou, year 4. Bing Yin, year 5. Ding Mao, year 6. Wu Chen, year 7. Ji Si, year 8. Geng Wu, year 9. Xin Wei, year 10. Ren Shen, year 11. Gui You, year 12. Jia Xu, year 13. Yi Hai, year 14. Bing Zi, year 15. Ding Chou, year 16. Wu Yin, year 17. Ji Mao, year 18. Geng Chen, year 19. Xin Si, year 20. Ren Wu, year 21. Gui Wei, year 22. Jia Shen, year 23. King Zhuang (son of King Huan, personal name Tuo).
在位十五年按謚法武而不遂曰莊)。
莊王乙酉元年。
丙戌二年。
丁亥三年。
戊子四年。
己丑五年(景德傳燈錄作七年者誤)。
祖住世傳法。
祖度仙人彌遮迦付正法眼。
祖至中印度。彼國有八千大仙。彌遮迦為首。聞祖至。率眾瞻禮。謂祖曰。昔與師同生梵天。我遇阿私陀仙。授我仙法。師逢十力弟子。修習禪那。自此報分殊途。已經六劫。祖曰。支離累劫。誠哉不虛。今可舍邪歸正。以入佛乘。彌遮迦曰。昔阿私陀仙授我記云。汝到后六劫。當遇同學。獲無漏果。今也相遇。非夙緣耶。愿師慈悲。令我解脫。祖即度出家。命諸聖授戒。其餘仙眾。始生我慢。祖示大神通。於是俱發菩提心。一時出家。祖乃告彌遮迦曰。昔如來以正法眼藏。密付迦葉。展轉相授。而至於我。我今付汝。當護念之。乃說偈曰。通達本法心。無法無非法。悟了同未悟。無心亦無法。
祖示涅槃。
說偈已。踴身虛空。作十八變。火光三昧。自焚其軀。彌遮迦與八千比邱。同收舍利。于班茶山中。起塔供養。
祥符蔭曰。世人不知仙佛之分。往往煉形養氣。貪戀仙術。冀圖長生。不達大道。枉用工夫。棄金擔草。誠為可惜。譬如遠客思歸。于路多涉邱園
【現代漢語翻譯】 現代漢語譯本：在位十五年，按照謚法，有武功但未竟全功的稱為莊。（這裡的『武而不遂』是謚號『莊』的解釋） 莊王乙酉元年（公元557年）。 丙戌二年（公元558年）。 丁亥三年（公元559年）。 戊子四年（公元560年）。 己丑五年（公元561年）（《景德傳燈錄》記載為七年是錯誤的）。 菩提達摩祖師住世傳法。 菩提達摩祖師度化仙人彌遮迦（Micchaka，人名）並傳授正法眼藏。 菩提達摩祖師到達中印度。那裡有八千位大仙，彌遮迦（Micchaka，人名）是他們的首領。聽說菩提達摩祖師到來，帶領眾人瞻仰禮拜，對祖師說：『過去我和您一同生在梵天，我遇到阿私陀仙（Asita，人名），傳授我仙法。您遇到十力弟子（佛陀的弟子），修習禪那（Dhyana，禪定）。從此，我們的果報和命運就不同了，已經過了六劫。』 菩提達摩祖師說：『支離破碎地經歷了累劫，確實不虛假。現在可以捨棄邪道歸於正道，進入佛的境界。』 彌遮迦（Micchaka，人名）說：『過去阿私陀仙（Asita，人名）給我授記說，你到后六劫，會遇到同學，獲得無漏果。現在我們相遇，難道不是前世的緣分嗎？希望祖師慈悲，讓我解脫。』 菩提達摩祖師就度他出家，命令諸位聖者為他授戒。其餘的仙眾，開始產生我慢之心。菩提達摩祖師顯示大神通，於是他們都發了菩提心，一時都出家了。菩提達摩祖師就告訴彌遮迦（Micchaka，人名）說：『過去如來將正法眼藏秘密地傳付給迦葉（Kasyapa，人名），輾轉相授，傳到我這裡。我現在傳付給你，你應當守護它。』 於是說了偈語：『通達本法心，無法也無非法。悟了和未悟，無心也無法。』 菩提達摩祖師示現涅槃。 說完偈語后，踴身到虛空中，示現十八種變化，進入火光三昧（Samadhi，禪定的一種），自己焚燒了身體。彌遮迦（Micchaka，人名）與八千位比丘（Bhikkhu，出家修行的男子）一同收集舍利（Sarira，遺骨），在班茶山中，建造佛塔供養。 祥符蔭說：世人不知道仙和佛的區別，往往煉形養氣，貪戀仙術，希望長生不老，不明白大道，白白浪費工夫，拋棄黃金去撿草，實在可惜。譬如遠方的客人思念家鄉，在路上多經過丘陵園林。
【English Translation】 English version: Reigned for fifteen years. According to the posthumous law, one who is martial but does not achieve complete success is called Zhuang (Solemn). (Here, 'martial but not achieving complete success' is the explanation of the posthumous title 'Zhuang'). Year 1 of King Zhuang, Yiyou (557 AD). Year 2, Bingxu (558 AD). Year 3, Dinghai (559 AD). Year 4, Wuzi (560 AD). Year 5, Jichou (561 AD) (The record in the 'Jingde Records of the Transmission of the Lamp' stating it as the seventh year is incorrect). Bodhidharma (Bodhidharma, name of a Buddhist patriarch) lived in the world and transmitted the Dharma. Bodhidharma (Bodhidharma, name of a Buddhist patriarch) converted the immortal Micchaka (Micchaka, name of a person) and transmitted the Eye-Treasury of the True Dharma. Bodhidharma (Bodhidharma, name of a Buddhist patriarch) arrived in Central India. There were eight thousand great immortals there, with Micchaka (Micchaka, name of a person) as their leader. Upon hearing of Bodhidharma's arrival, they led the assembly to pay homage and said to the Patriarch: 'In the past, you and I were born together in the Brahma Heaven. I encountered the immortal Asita (Asita, name of a person), who taught me the immortal arts. You encountered a disciple of the Ten Powers (a disciple of the Buddha), who practiced Dhyana (Dhyana, meditation). Since then, our rewards and destinies have differed, and six kalpas have passed.' Bodhidharma (Bodhidharma, name of a Buddhist patriarch) said: 'Separated and scattered through countless kalpas, it is indeed not false. Now you can abandon the heterodox path and return to the orthodox path, to enter the realm of the Buddha.' Micchaka (Micchaka, name of a person) said: 'In the past, the immortal Asita (Asita, name of a person) gave me a prophecy, saying that after six kalpas, you will meet a fellow student and attain the unconditioned fruit. Now that we have met, is it not a karmic connection from a previous life? I hope the Patriarch will be compassionate and liberate me.' Bodhidharma (Bodhidharma, name of a Buddhist patriarch) then ordained him as a monk and ordered the saints to give him the precepts. The rest of the immortals began to develop arrogance. Bodhidharma (Bodhidharma, name of a Buddhist patriarch) displayed great supernatural powers, and as a result, they all developed Bodhicitta (Bodhicitta, the aspiration for enlightenment) and became monks at the same time. Bodhidharma (Bodhidharma, name of a Buddhist patriarch) then told Micchaka (Micchaka, name of a person): 'In the past, the Tathagata (Tathagata, another name for the Buddha) secretly entrusted the Eye-Treasury of the True Dharma to Kasyapa (Kasyapa, name of a person), which was transmitted from one to another, and has reached me. I now entrust it to you, and you should protect it.' Then he spoke a verse: 'Penetrating the mind of the original Dharma, there is no Dharma and no non-Dharma. Enlightenment and non-enlightenment are the same, no mind and no Dharma.' Bodhidharma (Bodhidharma, name of a Buddhist patriarch) manifested Nirvana. After reciting the verse, he leaped into the void, manifested eighteen transformations, entered the Fire Light Samadhi (Samadhi, a type of meditation), and burned his own body. Micchaka (Micchaka, name of a person) and eight thousand Bhikkhus (Bhikkhu, a Buddhist monk) collected the Sarira (Sarira, relics), and built a pagoda in Mount Pancha to make offerings. Xiangfu Yin said: People in the world do not know the difference between immortals and Buddhas, and often refine their forms and nourish their qi, greedily clinging to immortal arts, hoping for immortality, not understanding the Great Way, wasting their efforts in vain, abandoning gold to pick up grass, which is truly a pity. It is like a distant traveler longing for home, passing through hills and gardens on the way.
。祇增旅夢迴環。家鄉迢遞耳。復有耽迷喪失。以致孤露伶俜。將來不知何所底止。夫人于茫茫生死海中。生一脫離之念。豈非背塵合覺之時。乃以不遇良師。空遭困頓。一時受誤。累劫支離。觀于尊者。可以泠然矣。
第六世祖
彌遮迦尊者中印度人。
莊王庚寅六年。
第六世祖彌遮迦尊者嗣宗統(五十五年)。
辛卯七年。
祖住世傳法。
壬辰八年。
癸巳九年。
甲午十年。
乙未十一年。
丙申十二年。
丁酉十三年。
戊戌十四年。
己亥十五年。
厘王(諱胡莊王子在位五年按謚法有罰而還曰厘)。
𨤲王庚子元年 五霸次興。
辛丑二年。
壬寅三年。
癸卯四年。
甲辰五年。
惠王(諱閬𨤲王子在位二十六年按謚法柔質慈民曰惠)。
惠王乙巳元年。
丙午二年。
丁未三年。
戊申四年。
己酉五年。
庚戌六年。
辛亥七年。
壬子八年。
癸丑九年。
甲寅十年。
乙卯十一年。
丙辰十二年。
丁巳十三年。
戊午十四年。
己未十五年。
庚申十六年。
辛酉十七年。
壬戌十八年。
癸亥十九年。
甲子二十年。
乙丑二十一年。
丙寅二十二年。
丁卯二十三年。
戊辰二十四年。
己巳二十五年。
庚午二十六年。
襄王(諱鄭惠王子在位三十二年按謚法闢地有德曰襄)。
襄王辛未元年。
佛滅后三百年(此後龍猛菩薩造中論。提婆諸大論師。造百論)。
壬申二年。
癸酉三年。
甲戌四年。
乙亥五年。
丙子六年。
丁丑七年。
戊寅八年。
己卯九年。
庚辰十年。
辛巳十一年。
壬午十二年。
癸未十三年。
甲申十四年(景德傳燈錄作十七年者誤)。
祖住世傳法。
祖付婆須密。正法示涅槃。
祖游化至北天竺國。見雉堞之上。有金色祥雲。嘆曰。斯道人氣也。必有大士為吾嗣。乃入城。于阛阓間。有一人。手持酒器。逆而問曰。師何方來。欲往何所。祖曰。從自性來。欲往無處。曰識我手中物否。祖曰。此是觸器。而負凈者。曰師識我否。祖曰。我即不識。識即非我。復謂之曰。汝試自稱名氏。吾當后示本因。彼說偈曰。我
從無量劫。至於生此國。本姓頗羅墮。名字婆須蜜。祖曰。我師提多迦說。世尊昔游北印度。語阿難言。此國中。吾滅度后三百年。有一聖人。姓頗羅墮。名婆須蜜。而於禪祖。當獲第七世。世尊記汝。汝應出家。彼乃置器禮祖。側立而言曰。我思往劫。嘗作檀那。獻一如來寶座。彼佛記我曰。汝于賢劫釋迦法中宣傳至教。今符師說。愿加度脫。祖即與披剃。復圓戒相。乃告之曰。正法眼藏。今付于汝。勿令斷絕。乃說偈曰。無心無可得。說得不名法。若了心非心。始解心心法。祖說偈已。入師子奮迅三昧。踴身虛空。高七多羅樹。卻複本座。化火自焚。婆須蜜收靈骨。貯七寶函。建浮圖置於上級。
宗統編年卷之三 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之四
第七世祖
婆須蜜尊者北天竺國人也。
襄王乙酉十五年。
第七世祖婆須蜜尊者嗣宗統(四十七年)。
丙戌十六年。
祖住世傳法。
丁亥十七年。
戊子十八年。
己丑十九年。
庚寅二十年。
辛卯二十一年。
壬辰二十二年。
癸巳二十三年。
甲午二十四年。
乙未二十五年。
丙申二十六年。
【現代漢語翻譯】 現代漢語譯本 從無量劫以來，直到出生在這個國家，我本姓頗羅墮（Bharadvaja，古印度婆羅門姓氏），名字叫婆須蜜（Vasumitra，佛教術語，意為『友』或『伴侶』）。我的祖父說，我的老師提多迦（Titaka，人名，禪宗祖師）曾說，世尊（釋迦牟尼佛）過去遊歷北印度時，告訴阿難（Ananda，釋迦牟尼十大弟子之一）說：『在這個國家中，我滅度后三百年，會有一位聖人，姓頗羅墮，名叫婆須蜜，他會在禪宗中，成為第七代祖師。』世尊已經預言了你，你應該出家。於是我準備了器皿，向祖師行禮，然後站立在一旁說：『我回憶往昔，曾經做過佈施，獻給一位如來（Tathagata，佛的稱號之一）一座寶座，那位佛陀（Buddha，覺悟者）預言我說：你會在賢劫（Bhadrakalpa，佛教宇宙觀中的一個時期）釋迦（Sakya，釋迦牟尼的姓氏）的佛法中宣傳至高的教義。』現在與我老師所說相符，希望您能度化我。祖師於是為我剃度，並授予我圓滿的戒律。然後告訴我：『正法眼藏（Saddharma-caksu，佛法的精髓），現在交付給你，不要讓它斷絕。』於是說偈語：『無心也無所得，說有所得便不是真正的佛法。如果明白了心不是心，才真正理解了心與佛法的關係。』祖師說完偈語后，進入師子奮迅三昧（Simhavikridita-samadhi，一種禪定狀態），身體躍入虛空，高達七多羅樹（Tala tree，棕櫚樹）的高度，然後回到原來的座位，化為火焰自焚。婆須蜜收集了他的靈骨，放入七寶函中，建造佛塔安置在上層。
宗統編年卷之三 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之四
第七世祖
婆須蜜尊者是北天竺國人。
襄王乙酉十五年（公元前637年）。
第七世祖婆須蜜尊者繼承宗統（四十七年）。
丙戌十六年（公元前636年）。
祖師住世傳法。
丁亥十七年（公元前635年）。
戊子十八年（公元前634年）。
己丑十九年（公元前633年）。
庚寅二十年（公元前632年）。
辛卯二十一年（公元前631年）。
壬辰二十二年（公元前630年）。
癸巳二十三年（公元前629年）。
甲午二十四年（公元前628年）。
乙未二十五年（公元前627年）。
丙申二十六年（公元前626年）。
【English Translation】 English version From limitless kalpas (aeons) until being born in this country, my original surname is Bharadvaja (an ancient Indian Brahmin surname), and my name is Vasumitra (a Buddhist term meaning 'friend' or 'companion'). My grandfather said that my teacher Titaka (a personal name, a Zen patriarch) once said that the World-Honored One (Sakyamuni Buddha) once traveled in North India and told Ananda (one of Sakyamuni's ten great disciples): 'In this country, three hundred years after my Parinirvana (death), there will be a sage whose surname is Bharadvaja and whose name is Vasumitra, and he will be the seventh patriarch in Zen.' The World-Honored One has already predicted you, and you should renounce the world. So I prepared utensils, bowed to the patriarch, and stood aside and said: 'I recall in the past, I once made an offering, offering a jeweled seat to a Tathagata (one of the titles of the Buddha), and that Buddha predicted that I would propagate the supreme teachings in the Sakya's (Sakyamuni's surname) Dharma (teachings) during the Bhadrakalpa (a period in Buddhist cosmology).' Now it is in accordance with what my teacher said, and I hope you can liberate me. The patriarch then shaved my head and gave me the complete precepts. Then he told me: 'The Saddharma-caksu (the essence of the Dharma), I now entrust to you, do not let it be cut off.' Then he spoke a verse: 'No mind and nothing to be attained, to say there is attainment is not the true Dharma. If you understand that mind is not mind, then you truly understand the relationship between mind and Dharma.' After the patriarch finished speaking the verse, he entered the Simhavikridita-samadhi (a state of meditative absorption), his body leaped into the void, as high as seven Tala trees (palm trees), and then returned to his original seat, transforming into flames and self-immolating. Vasumitra collected his spiritual bones, placed them in a seven-jeweled box, and built a stupa (pagoda) to place on the upper level.
Chronicle of the Lineage, Volume 3 Supplement to the Buddhist Canon, Volume 86, No. 1600, Chronicle of the Lineage
Chronicle of the Lineage, Volume 4
The Seventh Patriarch
Venerable Vasumitra was a native of North India.
Year 15 of King Xiang Yi-you (637 BC).
The Seventh Patriarch, Venerable Vasumitra, succeeded to the lineage (for forty-seven years).
Year 16 of Bingxu (636 BC).
The patriarch lived in the world and transmitted the Dharma.
Year 17 of Dinghai (635 BC).
Year 18 of Wuzi (634 BC).
Year 19 of Jichou (633 BC).
Year 20 of Gengyin (632 BC).
Year 21 of Xinmao (631 BC).
Year 22 of Renchen (630 BC).
Year 23 of Guisi (629 BC).
Year 24 of Jiawu (628 BC).
Year 25 of Yiwei (627 BC).
Year 26 of Bingshen (626 BC).
丁酉二十七年。
戊戌二十八年。
己亥二十九年。
庚子三十年。
辛丑三十一年。
壬寅三十二年。
頃王(諱壬臣襄王子在位六年按謚法甄心動懼曰頃)。
頃王癸卯元年。
甲辰二年。
乙巳三年。
丙午四年。
丁未五年。
戊申六年。
匡王(諱班頃王子在位六年按謚法貞心大度曰匡)。
匡王己酉元年。
庚戌二年。
辛亥三年。
壬子四年。
癸丑五年。
甲寅六年。
定王(諱瑜匡王弟在位二十一年按謚法安民法古曰定)。
定王乙卯元年。
丙辰二年。
丁巳三年。
道教聖人老子生於楚(九月十四日。生於楚國陳郡苦縣賴鄉曲仁里。父姓韓。名干。字元畢。母曰精敷。孕八十年。而生於李樹下。因以為姓。名耳。字伯陽。身長四尺六寸。愿凸眉粗。反唇騫鼻。[骨*專]尖胯闊。聃耳髼頭。謚曰聃)。
祥符蔭曰。三教之道。用處不同。孔氏之教。倫理道德。無過不及。遵而行之。時中聖人也。老子之教。清凈無為。澹泊守玄。遵而行之。清修善人也。達秉彝之原。盡心性之量。則非佛道孰從哉。三代而後。人根不一
【現代漢語翻譯】 現代漢語譯本 丁酉二十七年。 戊戌二十八年。 己亥二十九年。 庚子三十年。 辛丑三十一年。 壬寅三十二年。 頃王（名壬臣，襄王之子，在位六年，按照謚法，內心恐懼不安叫做頃）。 頃王癸卯元年。 甲辰二年。 乙巳三年。 丙午四年。 丁未五年。 戊申六年。 匡王（名班，頃王之子，在位六年，按照謚法，內心正直寬大叫做匡）。 匡王己酉元年。 庚戌二年。 辛亥三年。 壬子四年。 癸丑五年。 甲寅六年。 定王（名瑜，匡王的弟弟，在位二十一年，按照謚法，安定百姓傚法古人叫做定）。 定王乙卯元年。 丙辰二年。 丁巳三年。 道教聖人老子生於楚國（九月十四日。生於楚國陳郡苦縣賴鄉曲仁里。父親姓韓，名干，字元畢。母親叫精敷，懷孕八十年，在李樹下生下他，因此以李為姓，名耳，字伯陽。身高四尺六寸，眼睛突出眉毛粗，嘴唇外翻鼻子朝天，[骨*專]尖胯骨寬，大耳朵頭髮蓬鬆，謚號為聃）。 祥符蔭說：'儒釋道三教的道理，用處不同。孔子的教義，是倫理道德，無過無不及，遵循並實行它，是合乎時宜的聖人。老子的教義，是清靜無為，恬淡寡欲守護玄妙，遵循並實行它，是清靜修行的善人。通達人倫的本源，竭盡心性的容量，那麼除了佛道還能遵循什麼呢？三代（夏商周）以後，人們的根器不一樣了。'
【English Translation】 English version The 27th year of Dingyou. The 28th year of Wuxu. The 29th year of Jihai. The 30th year of Gengzi. The 31st year of Xinchou. The 32nd year of Renyin. King Qing (named Renchen, son of King Xiang, reigned for six years; according to the posthumous title law, 'Qing' means 'one whose heart is fearful and apprehensive'). The 1st year of King Qing, Gui Mao. The 2nd year, Jia Chen. The 3rd year, Yi Si. The 4th year, Bing Wu. The 5th year, Ding Wei. The 6th year, Wu Shen. King Kuang (named Ban, son of King Qing, reigned for six years; according to the posthumous title law, 'Kuang' means 'one whose heart is upright and magnanimous'). The 1st year of King Kuang, Ji You. The 2nd year, Geng Xu. The 3rd year, Xin Hai. The 4th year, Ren Zi. The 5th year, Gui Chou. The 6th year, Jia Yin. King Ding (named Yu, younger brother of King Kuang, reigned for twenty-one years; according to the posthumous title law, 'Ding' means 'one who brings peace to the people and follows the ancient ways'). The 1st year of King Ding, Yi Mao. The 2nd year, Bing Chen. The 3rd year, Ding Si. The Taoist sage Lao Tzu was born in Chu (on the 14th day of the ninth month. He was born in Qurenli, Laixiang, Kuxian, Chen Commandery, Chu State. His father's surname was Han, his name was Gan, and his courtesy name was Yuanbi. His mother was called Jingfu. She was pregnant for eighty years and gave birth to him under a plum tree. Therefore, he took Li as his surname, his name was Er, and his courtesy name was Boyang. He was four feet six inches tall, with protruding eyes and thick eyebrows, everted lips and a upturned nose, sharp [bone*zhuan] and wide hips, large ears and disheveled hair. His posthumous title was Dan). Xiangfu Yin said: 'The principles of the three teachings, Confucianism, Buddhism, and Taoism, have different uses. The teachings of Confucius are about ethics and morality, neither excessive nor deficient. Following and practicing them makes one a sage who is in harmony with the times. The teachings of Lao Tzu are about purity and non-action, tranquility and guarding the mysterious. Following and practicing them makes one a virtuous person who cultivates purity. If one understands the origin of human relations and exhausts the capacity of one's mind and nature, then what else can one follow besides Buddhism and Taoism? After the Three Dynasties (Xia, Shang, and Zhou), people's inherent qualities are no longer the same.'
。儒釋而外。自應有老子之教。介於二者之間。收攝流品。昔吳尚書令闞澤對孫權曰。若將孔老之教。比校佛法。遠之遠矣。所以然者。孔老設教。法天制用。不敢違天。如來說法。諸天奉行。不敢違佛。以此言之。實非比對明矣。老子生於周定王三年。佛滅於穆王五十三年。相去三百四十五年。
定王戊午四年。
己未五年。
庚申六年。
辛酉七年。
壬戌八年。
癸亥九年。
甲子十年。
乙丑十一年。
丙寅十二年。
丁卯十三年。
戊辰十四年。
己巳十五年。
庚午十六年。
辛未十七年(景德傳燈錄作十九年者誤)。
祖住世傳法。
祖付佛陀難提正法 入慈心三昧示寂。
祖行化至迦摩羅國。廣興佛事。於法座前。有智者自稱我名佛陀難提。今與師論義。祖曰。仁者。論即不義。義即不論。若擬論義。終非義論。難提知師義勝。心即欽服曰。我願求道。沾甘露味。祖遂與剃度。而授具戒。復告之曰。如來正法眼藏。我今付汝。汝當護持。乃說偈曰。心同虛空界。示等虛空法。證得虛空時。無是無非法。即入慈心三昧。時梵王帝釋。及諸天眾。俱來作禮。而說偈言。賢劫眾聖祖。而當第七
【現代漢語翻譯】 現代漢語譯本： 除了儒家和佛教之外，自然應該有老子的教義，介於二者之間，收容各種流派。以前吳國的尚書令闞澤對孫權說：『如果將孔子和老子的教義與佛法相比，那就相差太遠了。』之所以這樣說，是因為孔子和老子設立教義，傚法天道而制定規則，不敢違背天道。如來說法，諸天神眾都奉行，不敢違背佛陀。』用這些話來說，實在無法相比，非常明顯。老子生於周定王三年（公元前604年），佛陀涅槃于周穆王五十三年（公元前949年），相隔三四十五年。
周定王四年（公元前603年），戊午。
周定王五年（公元前602年），己未。
周定王六年（公元前601年），庚申。
周定王七年（公元前600年），辛酉。
周定王八年（公元前599年），壬戌。
周定王九年（公元前598年），癸亥。
周定王十年（公元前597年），甲子。
周定王十一年（公元前596年），乙丑。
周定王十二年（公元前595年），丙寅。
周定王十三年（公元前594年），丁卯。
周定王十四年（公元前593年），戊辰。
周定王十五年（公元前592年），己巳。
周定王十六年（公元前591年），庚午。
周定王十七年（公元前590年），辛未（《景德傳燈錄》中記載為十九年是錯誤的）。
祖師住世傳法。
祖師將正法傳給佛陀難提（Buddhanandi，人名，意為佛陀的喜悅），入慈心三昧（Metta Samadhi，一種禪定狀態）示寂。
祖師行化至迦摩羅國（Kamarupa，古代印度地區），廣興佛事。在法座前，有一位智者自稱名為佛陀難提，說：『現在想與您論義。』祖師說：『仁者，論即不義，義即不論。如果想要論義，最終也不是真正的義論。』佛陀難提知道祖師的義理勝過自己，心中欽佩信服，說：『我願求道，沾染甘露之味。』祖師於是為他剃度，並授予具足戒，又告訴他說：『如來正法眼藏（Tathagata's Eye-Treasury of the True Dharma，指佛法的精髓），我現在傳給你，你應當護持。』於是說偈語：『心同虛空界，示等虛空法，證得虛空時，無是無非法。』隨即進入慈心三昧。當時梵王（Brahma，色界天之主）、帝釋（Indra，欲界天之主）以及諸天神眾，都來作禮，並說偈語：『賢劫（Bhadrakalpa，現在這個賢劫）眾聖祖，而當第七』
【English Translation】 English version: Besides Confucianism and Buddhism, there should naturally be Laozi's teachings, situated between the two, encompassing various schools of thought. Previously, Kan Ze, the Minister of the Imperial Secretariat of Wu, said to Sun Quan: 'If you compare the teachings of Confucius and Laozi with the Buddha's Dharma, they are far apart.' The reason for this is that Confucius and Laozi established their teachings by emulating the Way of Heaven and formulating rules, not daring to violate the Way of Heaven. When the Tathagata (Thus Come One, an epithet of the Buddha) preaches the Dharma, all the gods and deities follow it, not daring to disobey the Buddha.' In these words, it is clear that they cannot be compared. Laozi was born in the third year of King Ding of Zhou (604 BCE), and the Buddha entered Nirvana in the fifty-third year of King Mu of Zhou (949 BCE), a difference of three hundred and forty-five years.
The fourth year of King Ding of Zhou (603 BCE), Wuwu.
The fifth year of King Ding of Zhou (602 BCE), Jiwei.
The sixth year of King Ding of Zhou (601 BCE), Gengshen.
The seventh year of King Ding of Zhou (600 BCE), Xinyou.
The eighth year of King Ding of Zhou (599 BCE), Renxu.
The ninth year of King Ding of Zhou (598 BCE), Guihai.
The tenth year of King Ding of Zhou (597 BCE), Jiazi.
The eleventh year of King Ding of Zhou (596 BCE), Yichou.
The twelfth year of King Ding of Zhou (595 BCE), Bingyin.
The thirteenth year of King Ding of Zhou (594 BCE), Dingmao.
The fourteenth year of King Ding of Zhou (593 BCE), Wuchen.
The fifteenth year of King Ding of Zhou (592 BCE), Jisi.
The sixteenth year of King Ding of Zhou (591 BCE), Gengwu.
The seventeenth year of King Ding of Zhou (590 BCE), Xinwei (The record of the nineteenth year in the 'Jingde Records of the Transmission of the Lamp' is incorrect).
The Patriarch resided in the world and transmitted the Dharma.
The Patriarch transmitted the True Dharma to Buddhanandi (Buddhanandi, a name meaning 'Joy of the Buddha'), entered the Metta Samadhi (Metta Samadhi, a state of meditative absorption) and passed away.
The Patriarch traveled to Kamarupa (Kamarupa, an ancient Indian region) to propagate Buddhism and extensively promoted Buddhist activities. In front of the Dharma seat, there was a wise man who called himself Buddhanandi, saying, 'Now I would like to discuss the Dharma with you.' The Patriarch said, 'Benevolent one, to discuss is not righteous, and righteousness is not to be discussed. If you intend to discuss righteousness, it will ultimately not be a true discussion of righteousness.' Buddhanandi knew that the Patriarch's understanding of righteousness surpassed his own, and he admired and submitted in his heart, saying, 'I wish to seek the Way and be imbued with the taste of nectar.' The Patriarch then shaved his head and ordained him, and conferred upon him the complete precepts, and further told him, 'The Tathagata's Eye-Treasury of the True Dharma (Tathagata's Eye-Treasury of the True Dharma, referring to the essence of the Buddha's teachings), I now entrust to you, you should protect and uphold it.' Then he spoke a verse: 'The mind is like the realm of emptiness, the teachings are equal to the Dharma of emptiness, when one realizes emptiness, there is neither is nor is not Dharma.' Immediately he entered the Metta Samadhi. At that time, Brahma (Brahma, the lord of the Form Realm), Indra (Indra, the lord of the Desire Realm), and all the gods and deities came to pay homage and spoke a verse: 'The ancestral founder of the sages of the Bhadrakalpa (Bhadrakalpa, the present fortunate eon), and is the seventh.'
位。尊者哀念我。請為宣佛地。祖從三昧起。示眾曰。我所得法。而非有故。若識佛地。離有無故。語已。還入三昧。示涅槃相。難提即于本座。起七寶塔。以供全身。
第八世祖
佛陀難提尊者。迦摩羅國人也。姓瞿曇氏。頂有肉髻。辯才無礙。
定王壬申十八年。
第八世祖佛陀難提尊者嗣宗統(五十五年)。
癸酉十九年。
祖住世傳法。
甲戌二十年。
乙亥二十一年。
簡王(諱彝定王子在位十四年按謚法平彝不訾曰簡)。
簡王丙子元年。
丁丑二年。
戊寅三年。
己卯四年。
庚辰五年。
辛巳六年。
壬午七年。
癸未八年。
甲申九年。
乙酉十年。
丙戌十一年。
丁亥十二年。
戊子十三年。
己丑十四年。
祖住世傳法。
靈王(諱泄心簡王子在位二十七年按謚法亂而不損曰靈)。
靈王庚寅元年。
辛卯二年。
壬辰三年。
癸巳四年。
甲午五年。
乙未六年。
丙申七年。
丁酉八年。
戊戌九年。
己亥十年。
庚子十一年。
辛丑
【現代漢語翻譯】 現代漢語譯本 一位尊者哀憐我，請為我宣說佛地（Buddha-bhūmi，佛的境界）。祖師從三昧（samādhi，禪定）中起身，向大眾開示說：『我所得到的法，並非實有之物。若能認識佛地，便能遠離有和無的執著。』說完，便再次進入三昧，示現涅槃（nirvāṇa，寂滅）之相。難提（Nandi）隨即在本座上，建造了一座七寶塔，用來供奉祖師的全身。
第八世祖
佛陀難提（Buddhanandi）尊者，是迦摩羅國（Kāmarūpa）人，姓瞿曇（Gautama）。頭頂有肉髻（uṣṇīṣa），辯才無礙。
定王壬申十八年（具體年份缺失）。
第八世祖佛陀難提（Buddhanandi）尊者繼承宗統（五十五年）。
癸酉十九年（具體年份缺失）。
祖師住世傳法。
甲戌二十年（具體年份缺失）。
乙亥二十一年（具體年份缺失）。
簡王（謚號為簡，名彝定，王子在位十四年）。
簡王丙子元年（具體年份缺失）。
丁丑二年（具體年份缺失）。
戊寅三年（具體年份缺失）。
己卯四年（具體年份缺失）。
庚辰五年（具體年份缺失）。
辛巳六年（具體年份缺失）。
壬午七年（具體年份缺失）。
癸未八年（具體年份缺失）。
甲申九年（具體年份缺失）。
乙酉十年（具體年份缺失）。
丙戌十一年（具體年份缺失）。
丁亥十二年（具體年份缺失）。
戊子十三年（具體年份缺失）。
己丑十四年（具體年份缺失）。
祖師住世傳法。
靈王（謚號為靈，名泄心，簡王子在位二十七年）。
靈王庚寅元年（具體年份缺失）。
辛卯二年（具體年份缺失）。
壬辰三年（具體年份缺失）。
癸巳四年（具體年份缺失）。
甲午五年（具體年份缺失）。
乙未六年（具體年份缺失）。
丙申七年（具體年份缺失）。
丁酉八年（具體年份缺失）。
戊戌九年（具體年份缺失）。
己亥十年（具體年份缺失）。
庚子十一年（具體年份缺失）。
辛丑（具體年份缺失）
【English Translation】 English version A venerable one, taking pity on me, please expound on the Buddha-bhūmi (Buddha-land, the realm of the Buddha). The Patriarch arose from samādhi (meditative absorption) and addressed the assembly, saying, 'The Dharma I have attained is not something that truly exists. If you recognize the Buddha-bhūmi, you will be free from the attachment to existence and non-existence.' Having spoken, he re-entered samādhi, manifesting the appearance of nirvāṇa (cessation, extinguishment). Nandi then erected a seven-jeweled pagoda on his seat to enshrine the Patriarch's entire body.
The Eighth Ancestor
Venerable Buddhanandi was a native of Kāmarūpa, of the Gautama clan. He had a uṣṇīṣa (cranial protuberance) on the top of his head and possessed unobstructed eloquence.
Year Ren Shen 18th year of King Ding (specific year missing).
The Eighth Ancestor, Venerable Buddhanandi, succeeded to the lineage (55 years).
Year Gui You 19th year (specific year missing).
The Ancestor resided in the world, transmitting the Dharma.
Year Jia Xu 20th year (specific year missing).
Year Yi Hai 21st year (specific year missing).
King Jian (posthumous title Jian, personal name Yi Ding, prince reigned for 14 years).
Year Bing Zi 1st year of King Jian (specific year missing).
Year Ding Chou 2nd year (specific year missing).
Year Wu Yin 3rd year (specific year missing).
Year Ji Mao 4th year (specific year missing).
Year Geng Chen 5th year (specific year missing).
Year Xin Si 6th year (specific year missing).
Year Ren Wu 7th year (specific year missing).
Year Gui Wei 8th year (specific year missing).
Year Jia Shen 9th year (specific year missing).
Year Yi You 10th year (specific year missing).
Year Bing Xu 11th year (specific year missing).
Year Ding Hai 12th year (specific year missing).
Year Wu Zi 13th year (specific year missing).
Year Ji Chou 14th year (specific year missing).
The Ancestor resided in the world, transmitting the Dharma.
King Ling (posthumous title Ling, personal name Xie Xin, Prince Jian reigned for 27 years).
Year Geng Yin 1st year of King Ling (specific year missing).
Year Xin Mao 2nd year (specific year missing).
Year Ren Chen 3rd year (specific year missing).
Year Gui Si 4th year (specific year missing).
Year Jia Wu 5th year (specific year missing).
Year Yi Wei 6th year (specific year missing).
Year Bing Shen 7th year (specific year missing).
Year Ding You 8th year (specific year missing).
Year Wu Xu 9th year (specific year missing).
Year Ji Hai 10th year (specific year missing).
Year Geng Zi 11th year (specific year missing).
Year Xin Chou (specific year missing)
十二年。
壬寅十三年。
癸卯十四年。
甲辰十五年。
乙巳十六年。
丙午十七年。
丁未十八年。
戊申十九年。
己酉二十年。
庚戌二十一年。
儒教聖人孔子生於魯(十一月初四日。生於魯國兗州鄒邑縣平鄉晉昌里。按殷本紀。孔子父姓叔梁。名紇。為鄒邑縣宰。先娶鄒氏女。生子孟皮。不才。后娶顏氏女曰徴在。禱于尼邱山神。而生孔子。生而有發。身長九尺六寸。腰帶十圍。垂手過膝。河眸海口。龍顏方顙。鳳颙燕頷。虬髭虎視。有中和之德。衣莊而嚴。色溫而厲。有四十二表。自易姓曰孔。名丘。字仲尼。先祖殷之後裔。穎考叔弗何。至紇移居魯。易姓叔梁。孔子追昔殷宋之後。以子配一。更姓孔氏)。
辛亥二十二年。
佛滅后四百年(時彌羅國五百羅漢。依法智論。造毗婆沙論)。
祥符蔭曰。佛教之有論。猶儒書之有註疏也。聖賢之言。垂教後世。非註疏而理不詳明。如來之教。廣度眾生。非諸法身大士。闡論發明。則久而執法相生。諸見難融。朱程集註。乃孔孟之羽翼。大士造論。實法苑之功臣也。
壬子二十三年。
癸丑二十四年。
甲寅二十五年。
乙卯二十六年。
【現代漢語翻譯】 十二年。 壬寅十三年。 癸卯十四年。 甲辰十五年。 乙巳十六年。 丙午十七年。 丁未十八年。 戊申十九年。 己酉二十年。 庚戌二十一年。 儒教聖人孔子生於魯（公元前551年）（十一月初四日。生於魯國兗州鄒邑縣平鄉晉昌里。按殷本紀。孔子父姓叔梁。名紇。為鄒邑縣宰。先娶鄒氏女。生子孟皮。不才。后娶顏氏女曰徴在。禱于尼邱山神。而生孔子。生而有發。身長九尺六寸。腰帶十圍。垂手過膝。河眸海口。龍顏方顙。鳳颙燕頷。虬髭虎視。有中和之德。衣莊而嚴。色溫而厲。有四十二表。自易姓曰孔。名丘。字仲尼。先祖殷之後裔。穎考叔弗何。至紇移居魯。易姓叔梁。孔子追昔殷宋之後。以子配一。更姓孔氏）。 辛亥二十二年。 佛滅后四百年（時彌羅國（Mi Luo Guo）五百羅漢。依法智論。造毗婆沙論（Pi Po Sha Lun））。 祥符蔭曰：佛教之有論，猶儒書之有註疏也。聖賢之言，垂教後世，非註疏而理不詳明。如來之教，廣度眾生，非諸法身大士，闡論發明，則久而執法相生，諸見難融。朱程集註，乃孔孟之羽翼。大士造論，實法苑之功臣也。 壬子二十三年。 癸丑二十四年。 甲寅二十五年。 乙卯二十六年。
【English Translation】 Year twelve. Year Renyin thirteen. Year Guimao fourteen. Year Jiachen fifteen. Year Yisi sixteen. Year Bingwu seventeen. Year Dingwei eighteen. Year Wushen nineteen. Year Jiyou twenty. Year Gengxu twenty-one. The Confucian sage Confucius was born in Lu (551 BC) (on the fourth day of the eleventh month. He was born in Jinchang Village, Pingxiang Township, Zouyi County, Yanzhou, Lu State. According to the Yin Benji, Confucius' father's surname was Shuliang, and his name was He. He was the magistrate of Zouyi County. He first married a woman from the Zou family, who gave birth to a son named Mengpi, who was untalented. Later, he married a woman from the Yan family named Zhengzai, who prayed to the mountain god of Niqiu and gave birth to Confucius. He was born with hair, nine feet six inches tall, with a ten-span waist, hands hanging past his knees, river eyes and sea mouth, dragon face and square forehead, phoenix neck and swallow chin, dragon beard and tiger gaze, possessing the virtue of moderation and harmony, dressed solemnly and strictly, with a warm and stern demeanor, and forty-two signs. He changed his surname to Kong, named Qiu, and styled himself Zhongni. He was a descendant of the Yin Dynasty. Yingkao Shu Fuhe moved to Lu and changed his surname to Shuliang. Confucius traced back to the descendants of Yin and Song, and matched his son with one, changing his surname to Kong). Year Xinhai twenty-two. Four hundred years after the Buddha's Nirvana (when five hundred Arhats in Mi Luo Guo (彌羅國, Country of Miro) relied on the Fazhi Lun to create the Pi Po Sha Lun (毗婆沙論, Vibhasa Sastra)). Xiangfu Yin said: 'The existence of treatises in Buddhism is like the existence of commentaries in Confucian books. The words of sages and worthies are passed down to teach future generations, but without commentaries, the principles would not be clearly understood. The teachings of the Tathagata widely save sentient beings, but without the elucidation and explanation by the great Bodhisattvas of the Dharma-body, attachment to the characteristics of the Dharma would arise over time, and various views would be difficult to reconcile. Zhu Xi and Cheng Yi's collected commentaries are the wings of Confucius and Mencius. The creation of treatises by great Bodhisattvas is truly a meritorious service to the Dharma garden.' Year Renzi twenty-three. Year Guichou twenty-four. Year Jiayin twenty-five. Year Yimao twenty-six.
丙辰二十七年。
景王(諱貴靈王子在位二十五年按謚法出義而濟曰景)。
景王丁巳元年。
戊午二年。
己未三年。
庚申四年。
辛酉五年。
壬戌六年。
癸亥七年。
甲子八年。
乙丑九年。
丙寅十年(景德傳燈錄作十二年者誤)。
祖付囑伏䭾蜜多正法 示寂。
祖行化至迦提國。毗舍羅家。見舍上有白光上騰。謂其徒曰。此家有聖人。口無言說。真大乘器。長者出致禮。問何所須。曰我求侍者。長者曰。我有一子。名伏䭾蜜多。年已五十。口未曾言。足未曾履。祖曰。如汝所說。真吾弟子。伏䭾聞之。遽起禮拜。以偈問曰。父母非我親。誰是最親者。諸佛非我道。誰是最道者。祖以偈答曰。汝言與心親。父母非可比。汝行與道合。諸佛心即是。外求有相佛。與汝不相似。欲識汝本心。非合亦非離。伏馱聞偈己。便行七步。祖曰。此子昔曾值佛。悲願廣大。慮父母愛情難捨。故不言不履耳。長者遂舍令出家。祖尋投具戒。付法說偈曰。虛空無內外。心法亦如此。若了虛空故。是達真如理。伏䭾承祖付囑。即超身虛空。散眾寶華。說偈贊曰。我師禪祖中。當得為第八。法化眾無量。悉獲阿羅漢。爾時祖即起本座。
【現代漢語翻譯】 現代漢語譯本 丙辰二十七年（公元前523年）。 景王（名諱貴，靈王之子，在位二十五年，按照謚法，『出義而濟』稱為景）。 景王丁巳元年（公元前544年）。 戊午二年（公元前543年）。 己未三年（公元前542年）。 庚申四年（公元前541年）。 辛酉五年（公元前540年）。 壬戌六年（公元前539年）。 癸亥七年（公元前538年）。 甲子八年（公元前537年）。 乙丑九年（公元前536年）。 丙寅十年（公元前535年）（《景德傳燈錄》記載為十二年是錯誤的）。 祖師將正法眼藏傳付給伏䭾蜜多（Buddhamitra，意為佛友），然後示寂。 祖師行化至迦提國。毗舍羅（Visala）家，看見他家屋上有白光上升，對他的弟子們說：『這家有聖人，雖然口不能言說，卻是真正的大乘根器。』長者出來致禮，問祖師需要什麼。祖師說：『我求一位侍者。』長者說：『我有一個兒子，名叫伏䭾蜜多（Buddhamitra），年紀已經五十歲，口未曾說過話，腳未曾走過路。』祖師說：『正如你所說，他真是我的弟子。』伏䭾蜜多（Buddhamitra）聽了這話，立刻起身禮拜，用偈語問道：『父母不是我最親的人，誰才是最親的人？諸佛不是我的道，誰才是真正的道？』祖師用偈語回答說：『你的言語與心親近，父母無法相比。你的行為與道相合，諸佛的心就是道。向外尋求有相的佛，與你並不相似。想要認識你的本心，既不聚合也不分離。』伏䭾蜜多（Buddhamitra）聽了偈語后，便走了七步。祖師說：『這個孩子過去曾經遇到佛，悲願廣大，考慮到父母的愛情難以割捨，所以不說話也不走路罷了。』長者於是捨棄他讓他出家。祖師隨即為他授具足戒，傳付佛法，並說偈語：『虛空沒有內外，心法也是如此。如果了悟虛空的道理，就是通達真如的理體。』伏䭾蜜多（Buddhamitra）接受了祖師的傳付，立即超脫身軀，升入虛空，散下各種寶華，說偈讚歎道：『我的師父在禪宗祖師中，應當是第八祖。他教化眾生無數，都獲得了阿羅漢的果位。』當時祖師就從本座起身。
【English Translation】 English version In the 27th year of Bingchen (523 BC). King Jing (whose given name was Gui, son of King Ling, reigned for 25 years; according to the posthumous title law, 'to bring benefit through righteousness' is called Jing). The first year of King Jing's reign, Ding Si (544 BC). The second year, Wu Wu (543 BC). The third year, Ji Wei (542 BC). The fourth year, Geng Shen (541 BC). The fifth year, Xin You (540 BC). The sixth year, Ren Xu (539 BC). The seventh year, Gui Hai (538 BC). The eighth year, Jia Zi (537 BC). The ninth year, Yi Chou (536 BC). The tenth year, Bing Yin (535 BC) (The record of the twelfth year in the 'Jingde Records of the Transmission of the Lamp' is incorrect). The Patriarch entrusted the true Dharma to Buddhamitra (meaning 'friend of the Buddha') and then passed away. The Patriarch traveled to the country of Kheta, to the house of Visala. Seeing a white light rising from the roof of his house, he said to his disciples, 'This house has a sage. Although he cannot speak, he is a true vessel of the Mahayana.' The elder came out to pay his respects and asked what the Patriarch needed. The Patriarch said, 'I seek an attendant.' The elder said, 'I have a son named Buddhamitra, who is fifty years old. He has never spoken a word, nor has he ever walked.' The Patriarch said, 'As you say, he is truly my disciple.' Buddhamitra, hearing this, immediately rose and bowed, asking in verse, 'Parents are not my closest relatives, who is the closest? The Buddhas are not my path, who is the true path?' The Patriarch answered in verse, 'Your words are close to your heart, parents cannot compare. Your actions are in harmony with the path, the mind of the Buddhas is the path. Seeking an external Buddha with form is not like you. If you want to know your original mind, it is neither together nor apart.' After hearing the verse, Buddhamitra took seven steps. The Patriarch said, 'This child once encountered the Buddha in the past, and his vows of compassion are vast. Considering that the love of his parents is difficult to relinquish, he does not speak or walk.' The elder then relinquished him to become a monk. The Patriarch then administered the full precepts to him, transmitted the Dharma, and said in verse, 'Emptiness has no inside or outside, the Dharma of the mind is also like this. If you understand the principle of emptiness, you will understand the true nature of reality.' Buddhamitra, receiving the Patriarch's entrustment, immediately transcended his body, ascended into the sky, scattered various precious flowers, and praised in verse, 'My master, among the Zen Patriarchs, should be the eighth. He transforms countless beings, all of whom attain the fruit of Arhat.' At that time, the Patriarch rose from his seat.
見大神變。卻複本座。儼然寂滅。眾即其所。建塔以閟全身。
存考(伏馱聞之。景德傳燈錄。作尊者見之。謂祖［便］許其見也。傳法正宗記。作其父母即持其子而與。則是先但聽其所言。后始見其子形。父母持而出見祖也)。
第九世祖
伏䭾蜜多尊者迦提國人也姓毗舍羅。
景王丁卯十一年。
第九世祖伏䭾蜜多尊者嗣宗統(四十八年)。
戊辰十二年。
祖住世傳法。
己巳十三年。
庚午十四年。
辛未十五年。
壬申十六年。
癸酉十七年。
甲戌十八年。
乙亥十九年。
丙子二十年。
丁丑二十一年。
戊寅二十二年。
己卯二十三年。
老聃卒。
庚辰二十四年。
辛巳二十五年。
敬王(諱丐景王子在位四十五年按謚法合善典法曰敬)。
敬王壬午元年。
癸未二年。
甲申三年。
乙酉四年。
丙戌五年。
丁亥六年。
戊子七年。
己丑八年。
庚寅九年。
辛卯十年。
壬辰十一年。
癸巳十二年。
甲午十三年。
乙未十四年。
丙申十五
【現代漢語翻譯】 現代漢語譯本 隨即顯現神通變化，又回到原來的座位，呈現寂然涅槃的狀態。眾人就在他入滅的地方，建造佛塔來安放他的全身舍利。
（根據考證，伏馱（Buddha）聽到這件事。《景德傳燈錄》中記載，尊者見到后，認為祖師［便］認可了他的見解。《傳法正宗記》中記載，他的父母隨即帶著孩子來拜見，意思是先聽了他的話，後來才見到孩子的形貌，是父母帶著孩子出來拜見祖師。）
第九世祖
伏馱蜜多（Buddhamitra）尊者，是迦提國人，姓毗舍羅（Vishala）。
景王丁卯十一年（時間待補充）。
第九世祖伏馱蜜多（Buddhamitra）尊者繼承宗統（四十八年）。
戊辰十二年（時間待補充）。
祖師住世傳法。
己巳十三年（時間待補充）。
庚午十四年（時間待補充）。
辛未十五年（時間待補充）。
壬申十六年（時間待補充）。
癸酉十七年（時間待補充）。
甲戌十八年（時間待補充）。
乙亥十九年（時間待補充）。
丙子二十年（時間待補充）。
丁丑二十一年（時間待補充）。
戊寅二十二年（時間待補充）。
己卯二十三年（時間待補充）。
老聃去世。
庚辰二十四年（時間待補充）。
辛巳二十五年（時間待補充）。
敬王（名諱丐，景王的兒子，在位四十五年，按照謚法，合善典法稱為敬）。
敬王壬午元年（時間待補充）。
癸未二年（時間待補充）。
甲申三年（時間待補充）。
乙酉四年（時間待補充）。
丙戌五年（時間待補充）。
丁亥六年（時間待補充）。
戊子七年（時間待補充）。
己丑八年（時間待補充）。
庚寅九年（時間待補充）。
辛卯十年（時間待補充）。
壬辰十一年（時間待補充）。
癸巳十二年（時間待補充）。
甲午十三年（時間待補充）。
乙未十四年（時間待補充）。
丙申十五
【English Translation】 English version Then he manifested supernatural transformations and returned to his original seat, appearing in a state of serene Nirvana. The assembly, at the very place of his extinction, built a pagoda to enshrine his entire body.
(According to research, Buddha heard of this matter. The 'Jingde Records of the Transmission of the Lamp' states that the Venerable one, upon seeing him, acknowledged the Patriarch's acceptance of his view. The 'Orthodox Record of the Transmission of the Dharma' states that his parents then brought the child to meet him, meaning they first listened to his words and then saw the child's form, the parents bringing the child out to meet the Patriarch.)
The Ninth Ancestor
Venerable Buddhamitra, was a native of Kapiśā, with the surname Vishala.
Year 11 of King Jing, Dingmao (year to be supplemented).
The Ninth Ancestor, Venerable Buddhamitra, inherited the lineage (48 years).
Year 12, Wuchen (year to be supplemented).
The Patriarch resided in the world, transmitting the Dharma.
Year 13, Jisi (year to be supplemented).
Year 14, Gengwu (year to be supplemented).
Year 15, Xinwei (year to be supplemented).
Year 16, Renshen (year to be supplemented).
Year 17, Guiyou (year to be supplemented).
Year 18, Jiaxu (year to be supplemented).
Year 19, Yihai (year to be supplemented).
Year 20, Bingzi (year to be supplemented).
Year 21, Dingchou (year to be supplemented).
Year 22, Wuyin (year to be supplemented).
Year 23, Jimao (year to be supplemented).
Lao Dan passed away.
Year 24, Gengchen (year to be supplemented).
Year 25, Xinsi (year to be supplemented).
King Jing (personal name Gai, son of King Jing, reigned for 45 years; according to the posthumous title system, 'harmonious and good in governing' is called Jing).
Year 1 of King Jing, Renwu (year to be supplemented).
Year 2, Guiwei (year to be supplemented).
Year 3, Jiashen (year to be supplemented).
Year 4, Yiyou (year to be supplemented).
Year 5, Bingxu (year to be supplemented).
Year 6, Dinghai (year to be supplemented).
Year 7, Wuzi (year to be supplemented).
Year 8, Jichou (year to be supplemented).
Year 9, Gengyin (year to be supplemented).
Year 10, Xinmao (year to be supplemented).
Year 11, Renchen (year to be supplemented).
Year 12, Guisi (year to be supplemented).
Year 13, Jiawu (year to be supplemented).
Year 14, Yiwei (year to be supplemented).
Year 15, Bingshen
年。
丁酉十六年。
戊戌十七年。
己亥十八年。
庚子十九年。
辛丑二十年。
壬寅二十一年。
癸卯二十二年。
祖至中印度。
甲辰二十三年。
乙巳二十四年。
丙午二十五年。
丁未二十六年。
戊申二十七年。
己酉二十八年。
庚戌二十九年。
祖攝化異論。
中印國王信邪。祖躬持赤幡。化諸異論。改邪歸正。
辛亥三十年。
壬子三十一年。
癸丑三十二年。
甲寅三十三年(景德傳燈錄作三十五年者誤)。
祖付囑脅尊者正法 入三昧涅槃。
祖行化于中印度。有長者香蓋。攜一子而來瞻禮曰。此子處胎六十年。嘗有一仙謂此兒骨相非常。今遇尊者。可令出家。祖即與落髮。羯磨之際。祥光燭座。感舍利三七粒見前。自此精進忘疲。祖遂付法。說偈曰。真理本無名。因名顯真理。受得真實法。非真亦非偽。偈已。即入滅盡三昧。而般涅槃。收舍利建塔于那蘭陀寺。
第十世祖
脅尊者中印度人。性氏未詳。精進不眠。脅不至席遂稱脅尊者。本名難生。以處胎六十年。將誕之夕。母夢白象載一寶座。座置一明珠。入門乃生。生
【現代漢語翻譯】 現代漢語譯本 丁酉十六年（公元年）。 戊戌十七年（公元年）。 己亥十八年（公元年）。 庚子十九年（公元年）。 辛丑二十年（公元年）。 壬寅二十一年（公元年）。 癸卯二十二年（公元年）。 菩提達摩祖師到達中印度。 甲辰二十三年（公元年）。 乙巳二十四年（公元年）。 丙午二十五年（公元年）。 丁未二十六年（公元年）。 戊申二十七年（公元年）。 己酉二十八年（公元年）。 庚戌二十九年（公元年）。 菩提達摩祖師懾服教化持異議者。 中印度國王信奉邪說。菩提達摩祖師親自手持赤幡，教化各種持異議者，使他們改邪歸正。 辛亥三十年（公元年）。 壬子三十一年（公元年）。 癸丑三十二年（公元年）。 甲寅三十三年（公元年）。（《景德傳燈錄》中記載為三十五年是錯誤的）。 菩提達摩祖師將正法咐囑給脅尊者（Yaksha尊者），然後入三昧涅槃（Samadhi Nirvana）。 菩提達摩祖師在中印度弘法教化。有一位名叫香蓋（Xiang Gai）的長者，帶著一個兒子前來瞻仰禮拜，說道：『這個孩子在母胎中待了六十年。曾經有一位仙人說這個孩子的骨骼相貌非常不凡，如今遇到尊者，可以讓他出家。』菩提達摩祖師就為他剃度。在羯磨（Karma）儀式的時候，祥瑞的光芒照亮了整個座位，感應到三七（二十一）粒舍利子（Sarira）顯現在眼前。從此以後，他精進修行，忘記疲憊。菩提達摩祖師於是將正法傳授給他，並說偈語道：『真理原本沒有名稱，因為有了名稱才顯現真理。接受到真實的法，就既不是真也不是假。』說完偈語后，就進入滅盡三昧（Nir নিরোধ Samapatti），而般涅槃（Parinirvana）。人們收集舍利子，在那蘭陀寺（Nalanda Temple）建造佛塔。 第十世祖 脅尊者（Yaksha尊者），中印度人。姓氏不詳。精進修行，從不睡眠，脅不挨席，因此被稱為脅尊者。本名難生（Nan Sheng），因為在母胎中待了六十年。將要出生那天晚上，他的母親夢見一頭白象載著一個寶座，寶座上放著一顆明珠，進入家門后他就出生了。
【English Translation】 English version DingYou year 16th (Year * AD). WuXu year 17th (Year AD). JiHai year 18th (Year AD). GengZi year 19th (Year AD). XinChou year 20th (Year AD). RenYin year 21st (Year AD). GuiMao year 22nd (Year AD). The Patriarch arrived in Central India. JiaChen year 23rd (Year AD). YiSi year 24th (Year AD). BingWu year 25th (Year AD). DingWei year 26th (Year AD). WuShen year 27th (Year AD). JiYou year 28th (Year AD). GengXu year 29th (Year AD). The Patriarch subdued and transformed dissenting views. The king of Central India believed in heresy. The Patriarch personally held a red banner, transforming various dissenting views, causing them to abandon heresy and return to righteousness. XinHai year 30th (Year AD). RenZi year 31st (Year AD). GuiChou year 32nd (Year AD). JiaYin year 33rd (Year * AD). (The record in the 'Jingde Record of the Transmission of the Lamp' stating it as the 35th year is incorrect). The Patriarch entrusted the true Dharma to Yaksha (脅尊者) and entered Samadhi Nirvana (三昧涅槃). The Patriarch propagated the Dharma in Central India. There was an elder named Xiang Gai (香蓋), who brought his son to pay respects, saying, 'This child has been in the womb for sixty years. A celestial being once said that this child's bone structure is extraordinary. Now that he has met the Venerable One, he can be ordained.' The Patriarch then shaved his head. During the Karma (羯磨) ceremony, auspicious light illuminated the seat, and thirty-seven (twenty-one) grains of Sarira (舍利子) appeared before them. From then on, he practiced diligently, forgetting fatigue. The Patriarch then transmitted the Dharma to him, saying in a verse: 'True principle originally has no name; because of names, true principle is revealed. Receiving the true Dharma is neither true nor false.' After reciting the verse, he entered Nirodha Samapatti (滅盡三昧) and attained Parinirvana (般涅槃). People collected the Sarira and built a pagoda at Nalanda Temple (那蘭陀寺). The Tenth Patriarch Yaksha (脅尊者), a native of Central India. His surname is unknown. He practiced diligently, never sleeping, and his side never touched the mat, hence he was called Yaksha. His original name was Nan Sheng (難生), because he stayed in his mother's womb for sixty years. On the night he was about to be born, his mother dreamed of a white elephant carrying a jeweled seat, with a bright pearl placed on the seat, entering the door, and then he was born.
而神光燭室。體有奇香。及長。雖穀食。絕無穢滓。
敬王乙卯三十四年。
第十世祖脅尊者嗣宗統(四十五年)。
丙辰三十五年。
祖住世傳法。
丁巳三十六年。
戊午三十七年。
己未三十八年。
庚申三十九年。
辛酉四十年。
壬戌四十一年。
孔子卒于魯(時年七十三歲。四月己丑。孔子蚤作。負手而曳杖。逍遙于門。歌曰。泰山其頹乎。樑木其壞乎。哲人其萎乎。既歌而入。當戶而坐。子貢聞之曰。泰山其頹。則吾將安仰。樑木其壞。哲人其萎。則吾將安放。夫子殆將病也。遂趨而入。孔子曰。賜。予疇昔之夜。夢奠于兩楹之間。夫明王不興。而天下孰能宗予。予殆將死也。寢疾七日而沒。葬魯城北泗上。門弟子集魯論語凡二十篇)。
祥符蔭曰。三皇以前。淳風沕穆。五帝之始。伏羲畫八卦。造書契。而治世之道始肇其端。神農藝五穀。辨藥石。而民免饑虛夭札。黃帝作制度。立星官。定氣運。聿為文明之漸。非復樸野之初矣。唐堯之時。風氣漸開。人文漸著。帝德光被四表。而黎民于變時雍。克明峻德。實發聖學之源。中庸九經。亦始於此。開後世聖人之教者。堯也。虞舜重華上協。恭己無為。而天下治。明明德于
【現代漢語翻譯】 現代漢語譯本： 神光照亮整個房間，身體散發著奇異的香味。長大后，即使吃五穀雜糧，也沒有任何污穢之物。 敬王乙卯三十四年（公元前486年）。 第十世祖脅尊者（脅尊者：佛教禪宗的祖師）繼承宗統（四十五年）。 丙辰三十五年（公元前485年）。 祖師住世傳法。 丁巳三十六年（公元前484年）。 戊午三十七年（公元前483年）。 己未三十八年（公元前482年）。 庚申三十九年（公元前481年）。 辛酉四十年（公元前480年）。 壬戌四十一年（公元前479年）。 孔子卒于魯（孔子：中國古代思想家、教育家，時年七十三歲。四月己丑，孔子清早起來，扶著手杖在門前徘徊，唱道：『泰山將要崩塌了嗎？梁木將要腐朽了嗎？哲人將要衰萎了嗎？』唱完後走進屋裡，坐在門檻上。子貢聽到后說：『泰山如果崩塌，我將依靠誰呢？梁木如果腐朽，哲人如果衰萎，我將向哪裡寄託呢？老師大概要病重了。』於是快步走進去。孔子說：『賜（子貢的名），我昨晚夢見自己奠祭在兩楹之間。如果英明的君王不出現，天下誰能尊崇我呢？我大概要死了。』臥病七天後去世，葬在魯城北泗水邊。門下弟子聚集在魯國，整理《論語》共二十篇）。 祥符蔭說：三皇以前，風氣淳樸幽深。五帝之始，伏羲（伏羲：中國神話人物）畫八卦，創造文字，治理世道的方法才開始出現端倪。神農（神農：中國神話人物）種植五穀，辨別藥材，人民才免於飢餓和疾病。黃帝（黃帝：中國神話人物）制定制度，設立星官，確定節氣，逐漸形成了文明的開端，不再是樸素原始的時代了。唐堯（唐堯：中國古代帝王）之時，風氣逐漸開化，人文逐漸顯著。帝王的恩德光照四方，百姓順應時勢而和諧。能夠彰明大德，實在發揚了聖學的源頭。《中庸》九經，也開始於此。開啟後世聖人教化的，是堯。虞舜（虞舜：中國古代帝王）重華上承天意，恭敬自己，無為而治，天下太平。彰明美德于天下……
【English Translation】 English version: The divine light illuminated the room, and his body emitted a peculiar fragrance. Even when he grew up and consumed grains, there were no impurities. In the 34th year of King Jing's reign, Yimao (486 BC). The tenth ancestral teacher, Venerable Xie (Xie: A patriarch of the Chan Buddhism), inherited the lineage (for 45 years). The 35th year, Bingchen (485 BC). The Patriarch resided in the world, transmitting the Dharma. The 36th year, Dingsi (484 BC). The 37th year, Wuwu (483 BC). The 38th year, Jiwei (482 BC). The 39th year, Gengshen (481 BC). The 40th year, Xinyou (480 BC). The 41st year, Renxu (479 BC). Confucius passed away in Lu (Confucius: An ancient Chinese thinker and educator, at the age of 73. In the fourth month, Jichou, Confucius arose early, supporting himself with a staff and wandering at the gate, singing, 'Will Mount Tai collapse? Will the beams break? Will the wise man wither?' After singing, he entered the house and sat by the door. Zigong heard this and said, 'If Mount Tai collapses, whom shall I rely on? If the beams break, and the wise man withers, where shall I turn? The Master is probably seriously ill.' So he hastened in. Confucius said, 'Ci (Zigong's name), last night I dreamed of being offered sacrifices between the two pillars. If an enlightened king does not arise, who in the world can revere me? I am probably going to die.' He fell ill and passed away after seven days, and was buried north of Lu city, by the Si River. The disciples gathered in Lu and compiled the 'Analects' in twenty chapters). Xiangfu Yin said: Before the Three Sovereigns, the customs were pure and profound. At the beginning of the Five Emperors, Fuxi (Fuxi: A figure in Chinese mythology) drew the Eight Trigrams and created writing, and the way to govern the world began to emerge. Shennong (Shennong: A figure in Chinese mythology) cultivated the five grains and distinguished medicinal herbs, and the people were spared from hunger and disease. The Yellow Emperor (Yellow Emperor: A figure in Chinese mythology) established institutions, set up stellar offices, and determined the seasons, gradually forming the beginnings of civilization, no longer the simple and primitive era. In the time of Emperor Yao (Emperor Yao: An ancient Chinese Emperor) of Tang, customs gradually opened up, and culture gradually became evident. The Emperor's virtue shone in all directions, and the people adapted to the times in harmony. Being able to manifest great virtue truly developed the source of sacred learning. The Nine Classics of the 'Doctrine of the Mean' also began here. It was Yao who initiated the teachings of the sages of later generations. Emperor Shun (Emperor Shun: An ancient Chinese Emperor) of Yu, Chonghua, complied with the will of Heaven, was respectful to himself, and governed by non-action, and the world was at peace. Manifesting virtue to the world...
天下。舜則有之。堯之命舜者曰。允執厥中。舜之命禹。則益以人心惟危。道心惟微。惟精惟一。此十六字之傳。為治世心學之大要。禹無間然。德盛神化。而其功為不可及也。湯武順天應人。與時偕行。文質損益。變化適中。堯舜性之。全體是道。湯武身之。修道設教。三代之季。春秋之際。岑岌乎難言之矣。孔子聖德天生。而好古敏求。祖述堯舜。憲章文武。不得其位。以道教天下後世。如春風之行萬物。日月之貫四時。三皇五帝以來之道。至孔子集厥大成。治世之教。無以加焉者也。及孔子之門者。顏回曾參。端木賜。閔損等為最。顏子生知近道。竭才卓立。不幸蚤卒。孔子傷之。有喪予之慟。曾子克己省察。盡心忠恕。以一唯傳一貫之道。釋明德新民。修齊治平之要。而孔子之聖學以傳。孔子生鯉。伯魚。亦蚤卒。鯉生伋字子思。子思子作中庸。發明孔子之道。本于天性。成於人道。誠明參贊。極之無聲無臭。而與天地合其德矣。孔子之道。傳於曾子。闡于子思。子思後傳孟子。聖脈淵源。澤流後世。孔子作春秋。絕筆于西狩獲麟以天道終。此西方聖人之教。將化行震旦之祥也。自三皇建極以來。至春秋西狩獲麟庚申之歲。凡歷三百二十六萬七千年。迦文佛滅后。凡四百七十年。
或謂祥符曰。天地死
【現代漢語翻譯】 現代漢語譯本 天下，舜也有天下。堯命令舜時說：『真心誠意地秉持中道。』舜命令禹時，則補充說：『人心是危險的，道心是微妙的，要精純專一。』這十六個字的傳承，是治理世事的心學的最重要綱要。禹沒有異議，他的德行盛大到神妙化境，他的功績是不可企及的。商湯和周武王順應天意和民心，與時俱進，在文采和質樸之間損益調和，變化適中。堯和舜是天性如此，完全體現了道。商湯和周武王是身體力行，修道並設立教化。夏商周三代末期，春秋時期，情況複雜難以言說。孔子具有天生的聖德，並且愛好古代文化，勤奮地探求，傚法堯、舜、文王、武王。雖然沒有得到合適的職位，但他用道來教化天下後世，就像春風吹拂萬物，日月照耀四季。從三皇五帝以來的道，到孔子整合了它的偉大成就，治理世事的教化，沒有比這更好的了。孔子的弟子中，顏回、曾參、端木賜、閔損等最為傑出。顏回天生就接近道，竭盡才能，卓爾不群，不幸早逝。孔子為此悲傷，有失去自己的悲痛。曾參能夠剋制自己，反省自身，盡心盡力地做到忠誠和寬恕，用『一以貫之』的道，來解釋闡明光明的德行和使民眾革新的道理，以及修身、齊家、治國、平天下的要領，孔子的聖學因此得以傳承。孔子生了兒子孔鯉（伯魚），也早逝了。孔鯉生了孔伋（字子思），子思作《中庸》，闡發孔子的道，以天性為根本，以人道為成就，誠實和明智相互輔助，達到極致，無聲無臭，與天地合其德。孔子的道，傳給曾子，由子思闡發，子思之後傳給孟子，聖人的血脈源遠流長，恩澤流傳後世。孔子作《春秋》，在魯哀公十四年（公元前481年）西狩獲得麒麟時停筆，以天道結束。這是西方聖人的教化，將要在震旦（中國）推行開來的祥瑞徵兆。自從三皇建立法則以來，到春秋時期西狩獲得麒麟的庚申年，總共經歷了三百二十六萬七千年。迦文佛（釋迦牟尼佛）滅度后，總共四百七十年。 或者有人對宋真宗祥符年間（1008-1016年）說：『天地會消亡。』
【English Translation】 English version The world belonged to Shun. Yao's command to Shun was: 'Sincerely hold to the middle way.' Shun's command to Yu added: 'The human heart is precarious, the heart of Dao is subtle. Be refined, be unified.' This transmission of sixteen characters is the great essence of governing the world through the study of the mind. Yu had no objections. His virtue was so great that it transformed into the divine, and his achievements were unattainable. Tang and Wu followed the will of Heaven and the people, moving with the times, adjusting the balance between refinement and simplicity, and adapting to the circumstances. Yao and Shun were naturally so, fully embodying the Dao. Tang and Wu practiced it, cultivating the Dao and establishing teachings. The late Xia, Shang, and Zhou dynasties, and the Spring and Autumn period, were complex and difficult to describe. Confucius was born with saintly virtue, and he loved antiquity and diligently sought knowledge, emulating Yao, Shun, Wen, and Wu. Although he did not attain a suitable position, he used the Dao to teach the world and future generations, like the spring breeze nourishing all things, and the sun and moon illuminating the four seasons. The Dao from the Three Sovereigns and Five Emperors was brought to its great completion by Confucius. There is no better teaching for governing the world. Among Confucius' disciples, Yan Hui, Zeng Shen, Duanmu Ci, and Min Sun were the most outstanding. Yan Hui was born close to the Dao, exerted his talents to the fullest, and stood out from the crowd, but unfortunately died young. Confucius grieved for him, feeling the pain of losing himself. Zeng Shen was able to restrain himself, examine himself, and wholeheartedly practice loyalty and forgiveness, using the 'one unifying principle' to explain and clarify the bright virtue and the renewal of the people, as well as the essentials of self-cultivation, family management, governance of the state, and pacification of the world. Thus, Confucius's sacred learning was passed down. Confucius' son, Kong Li (Bo Yu), also died young. Kong Li's son, Kong Ji (Zi Si), wrote the Doctrine of the Mean, expounding Confucius's Dao, based on human nature and achieved through human effort, with sincerity and wisdom complementing each other, reaching the ultimate state of no sound and no smell, and uniting its virtue with Heaven and Earth. Confucius's Dao was transmitted to Zeng Shen, elaborated by Zi Si, and then passed on to Mencius. The lineage of the sages flowed from a deep source, and its grace spread to future generations. Confucius wrote the Spring and Autumn Annals, stopping his pen in the 14th year of Duke Ai of Lu (481 BC) when a unicorn was captured during a western hunt, ending with the Dao of Heaven. This was an auspicious sign that the teachings of the Western sage would be promoted in Zhendan (China). From the time the Three Sovereigns established the laws to the Gengshen year when a unicorn was captured during a western hunt in the Spring and Autumn period, a total of 3,267,000 years had passed. After the extinction of Kasyapa Buddha (Sakyamuni Buddha), a total of 470 years had passed. Or someone said to Emperor Zhenzong of Song during the Dazhong Xiangfu era (1008-1016 AD): 'Heaven and Earth will perish.'
生之故。孔子非不知之。蓋不欲明言耳。祥符曰。聖人無隱。曰若然。則孔子未之知乎。祥符曰。聖人無所不知。曰何以不明言也。祥符曰。聖人嘗系易矣。系之辭曰。仰以觀于天文。俯以察于地理。是故知幽明之故。原始反終。故知死生之說。精氣為物。遊魂為變。是故知鬼神之情狀。與天地相似故不違。知周乎萬物。而道濟天下。故不過。旁行而不流。樂天知命。故不憂。安土敦乎仁。故能愛。範圍天地之化而不過。曲成萬物而不遺。通乎晝夜之道而知。故神無方而易無體。又曰。天生神物。聖人則之。天地變化。聖人效之。天垂象見吉兇。聖人像之。河出圖。洛出書。聖人則之。又曰。過此以往。未之或知。窮神知化。德之盛也。孔子之言如此。而謂之不知可乎。然孔子聖人。猶是人也。擬之於天。則有間矣。而曰天生德于予。天之於佛。夫何如哉。孔子五十而知天命。佛則一念普觀無量劫。無去無來亦無住。孔子曰。寂然不動。感而遂通天下之故。又曰。不逆詐不億不信。抑亦先覺者是賢乎。又子絕四。毋意必固我。從心所欲不逾矩焉。非天下之至神。其孰能與於此。孔子蓋天地間之聖人也。天地間之聖人。而何必求之以天地之外哉。佛蓋出世之大聖人也。知見廣大。具六神通。唯其具宿命通。則一念超入無
【現代漢語翻譯】 現代漢語譯本： 關於生命的緣故，孔子並非不瞭解，只是不願明確說出來罷了。《祥符》中說：『聖人沒有隱瞞。』有人問：『如果這樣，那麼孔子是不知道嗎？』《祥符》回答：『聖人沒有什麼不知道的。』又問：『為什麼不明確說出來呢？』《祥符》回答：『聖人曾經系《易經》，《繫辭》中說：『抬頭觀察天上的星象，低頭考察大地的理法，因此知道幽暗與光明的緣故。』推究事物起始，返回到終結，因此知道死亡和生存的道理。精氣凝聚成為物體，遊離的魂魄發生變化，因此知道鬼神的情狀。』與天地相似所以不違背，智慧周遍萬物，而道義能救濟天下，所以沒有過失。普遍施行而不會流於偏頗，樂於天命而知曉命運，所以不憂慮。安於本土而敦厚仁義，所以能夠愛人。涵蓋天地的變化而不超越，委曲成就萬物而不遺漏。通曉白晝和黑夜的道理而知曉，所以神沒有固定的方位，《易經》沒有固定的形體。』又說：『上天產生神物，聖人傚法它。天地發生變化，聖人取法它。上天垂示徵象，顯示吉兇，聖人取法它。《黃河》出現圖，《洛水》出現書，聖人傚法它。』又說：『超過這些，就無從知曉了。窮究神妙，知曉變化，是德行的極致。』孔子的話是這樣，怎麼能說他不知道呢？然而孔子是聖人，終究還是人啊。與天相比，還是有差距的。而（孔子）說『上天把德賦予了我』，那麼上天對於佛，又該如何呢？孔子五十歲才知道天命，佛卻能在一念之間普遍觀察無量劫，沒有來也沒有去，也沒有停留。孔子說：『寂靜不動，感應而通達天下的事理。』又說：『不預先猜測別人的欺詐，不臆測別人的不誠實，大概也只有先知先覺的賢人才能做到吧。』孔子杜絕了四種毛病：沒有主觀臆斷，沒有絕對肯定，沒有固執己見，沒有自以為是。能夠隨心所欲而不越出規矩，如果不是天下最神妙的人，誰能達到這種境界呢？孔子是天地間的聖人啊，天地間的聖人，又何必到天地之外去尋求呢？佛是出世的大聖人啊，知見廣大，具備六神通，正因為他具備宿命通，所以一念之間就能超脫進入無......
【English Translation】 English version: Regarding the reason for life, Confucius was not ignorant of it, but he was unwilling to state it explicitly. The Xiangfu says: 'The sage has no concealment.' Someone asked: 'If so, then Confucius did not know?' The Xiangfu replied: 'The sage knows everything.' Again, it was asked: 'Why not state it explicitly?' The Xiangfu replied: 'The sage once appended the I Ching. The Appended Remarks says: 'Looking up, he observes the patterns of the heavens; looking down, he examines the principles of the earth. Therefore, he knows the reason for darkness and light.' Tracing things to their beginning and returning to their end, therefore, he knows the principles of death and life. The condensation of essence becomes things; the wandering souls undergo changes. Therefore, he knows the conditions of ghosts and spirits.' Being similar to heaven and earth, he does not violate them; his wisdom pervades all things, and his Dao can save the world, so he has no faults. He acts universally without becoming biased, enjoys heaven and knows destiny, so he does not worry. He is at peace in his land and is devoted to benevolence, so he is able to love others. He encompasses the transformations of heaven and earth without exceeding them, and he completes all things without omitting any. He understands the principles of day and night and knows them, so the spirit has no fixed direction, and the I Ching has no fixed form.' It also says: 'Heaven produces divine things, and the sage imitates them. Heaven and earth undergo changes, and the sage takes them as his model. Heaven displays omens, revealing good and bad fortune, and the sage imitates them. The Yellow River produces a chart, and the Luo River produces a book, and the sage takes them as his model.' It also says: 'Beyond these, there is no way to know. Exhausting the mysteries and knowing the transformations is the height of virtue.' Confucius's words are like this, how can it be said that he does not know? However, Confucius is a sage, but in the end, he is still a man. Compared to heaven, there is still a gap. And (Confucius) said, 'Heaven has endowed me with virtue,' then what about heaven in relation to the Buddha? Confucius knew the mandate of heaven at the age of fifty, but the Buddha can universally observe countless kalpas in a single thought, without coming or going, and without dwelling. Confucius said: 'Silent and unmoving, he responds and penetrates the principles of the world.' He also said: 'Not anticipating others' deceit, not presuming others' dishonesty, perhaps only the wise who are first to awaken can do this.' Confucius eliminated four faults: no subjective assumptions, no absolute certainty, no stubbornness, and no self-righteousness. To be able to follow one's heart's desires without transgressing the rules, if it is not the most divine person in the world, who can reach this state? Confucius is a sage of the world, so why seek him outside of the world? The Buddha is a great sage who transcends the world, with vast knowledge and vision, possessing the six supernormal powers. Precisely because he possesses the power of knowing past lives, he can transcend and enter into non-...
際。唯其其天眼通。則一瞬遍周太虛。是故天地死生之極致。非佛孰能了了宣揚。如指諸掌乎。非佛法孰能一念圓證。頓離真妄乎。同歸而殊途。一致而百慮。仁者見之謂之仁。智者見之謂之智。神而明之。存乎其人。茍非其人。道不虛行。故曰。百姓日用而不知。君子之道。民鮮能也久矣。
或曰。易之所謂精氣為物者。以陰精陽氣聚而成物。神之伸。謂人之生也。遊魂為變者。以魂遊魄降。散而為變。鬼之歸。謂人之死也。此原始反終。故知死生之說也。其義何居。祥符曰。此其所以未了生死之本也。生死之本。本於一心。非陰陽二氣聚散之謂也。其曰。聚而成物。物何以聚。其曰。以死為歸。歸於何所。不可茫茫造化。無自而聚。杳杳無知。歸於斷滅也。知生死本乎一心。陰陽魂魄之說。皆一念圓攝而無遺。其詳晰楞嚴言之矣。覽之自當洞若觀火。宋儒之言似也。而非孔子之旨。孔子曰。易與天地準。故能彌綸天地之道。非天地之道。不出此心乎。思之則自得矣。
或曰。易之所謂仰以觀于天文。俯以察于地理者。謂在天成象。在地成形。聖人則之。理而已矣。非真有所謂天也。祥符曰。理固可以則天。而不可謂天為理。即以詩書孔子之言證之。如曰。天降下民。不可謂理降下民也。如曰。天視自
【現代漢語翻譯】 現代漢語譯本： 際。只有那其天眼通（能見極遠、極微之事物的天眼）才能在一瞬間遍佈整個太虛（廣大的空間）。因此，天地生死變化的終極道理，不是佛（覺悟者）誰能完全明瞭地宣揚，就像看手中的東西一樣清楚呢？不是佛法誰能在一念之間圓滿證悟，立刻脫離真實與虛妄的分別呢？殊途同歸，一致而百慮。仁者見它說是仁，智者見它說是智。神奇而明白地運用它，在於那個人。如果不是那個人，道是不會白白執行的。所以說，百姓每天都在用它卻不知道，君子的道，百姓很少能理解它很久了。
有人問：『《易經》所說的『精氣為物』，是用陰陽二氣聚集而成萬物，神氣伸展，說的是人的出生；遊魂為變，說的是魂遊魄降，分散而成為變化，鬼的歸宿，說的是人的死亡。』這是追溯本源，返回終點，所以知道生死之說。這其中的道理是什麼呢？』祥符（人名，此處指作者自稱）回答說：『這就是他們沒有了解生死根本的原因。生死的根本，在於一心，不是陰陽二氣聚散所能解釋的。』《易經》說：『聚集而成物』，物憑什麼聚集？《易經》說：『以死為歸宿』，歸宿到哪裡？不能是茫茫的造化，無緣無故地聚集；也不能是杳杳無知，歸於斷滅。知道生死根本在於一心，陰陽魂魄的說法，都在一念之間圓滿包含而沒有遺漏。其中的詳細解釋在《楞嚴經》里有說明。閱讀它自然會像看火一樣清楚。宋儒的言論好像是，但不是孔子的旨意。孔子說：『《易經》與天地相合』，所以能涵蓋天地的道理。難道天地的道理，不就是出自這顆心嗎？思考它自然就能領悟。』
有人問：『《易經》所說的『抬頭觀察天上的星象，低頭考察大地的紋理』，說的是天上有星象，地上有形體，聖人傚法它，就是理而已。不是真的有什麼所謂的天。』祥符（人名，此處指作者自稱）回答說：『理固然可以傚法天，但不能說天就是理。就用《詩經》、《尚書》和孔子的話來證明它。比如《尚書》說：『上天降生下民』，不能說是理降生下民。比如《尚書》說：『上天看著』，
【English Translation】 English version: Only the heavenly eye (an eye that can see extremely far and subtle things) can pervade the entire void (vast space) in an instant. Therefore, who but the Buddha (the enlightened one) can fully and clearly proclaim the ultimate principle of the changes of life and death in heaven and earth, as clearly as seeing something in one's palm? Who but the Buddha-dharma can perfectly realize enlightenment in a single thought, and immediately break away from the distinction between truth and falsehood? Different paths lead to the same destination, unity amidst a hundred thoughts. The benevolent see it as benevolence, the wise see it as wisdom. To use it miraculously and clearly depends on the person. If it is not the right person, the Dao will not run in vain. Therefore, it is said that the people use it daily without knowing it, and the people rarely understand the Dao of the gentleman for a long time.
Someone asked: 'The I Ching's so-called 'essence and qi become things' refers to the gathering of yin and yang qi to form all things, the extension of spirit and qi refers to the birth of a person; the wandering soul becomes change refers to the wandering of the soul and the descent of the spirit, dispersing and becoming change, the return of the ghost refers to the death of a person.' This is tracing back to the origin and returning to the end, so one knows the theory of life and death. What is the principle in this?' Xiangfu (personal name, here referring to the author himself) replied: 'This is why they have not understood the root of life and death. The root of life and death lies in one mind, and cannot be explained by the gathering and dispersing of yin and yang qi.' The I Ching says: 'Gathering and becoming things', what does the thing gather by? The I Ching says: 'Taking death as the return', where does it return to? It cannot be a vast creation, gathering for no reason; nor can it be ignorant and returning to annihilation. Knowing that the root of life and death lies in one mind, the theories of yin and yang souls and spirits are all perfectly contained in one thought without omission. The detailed explanation is in the Surangama Sutra. Reading it will naturally be as clear as watching fire.' The words of the Song Confucians seem to be, but they are not the intention of Confucius. Confucius said: 'The I Ching is in accordance with heaven and earth', so it can cover the principles of heaven and earth. Isn't the principle of heaven and earth from this heart? Thinking about it will naturally lead to understanding.'
Someone asked: 'The I Ching's so-called 'looking up to observe the celestial phenomena, looking down to examine the patterns of the earth' refers to the fact that there are celestial phenomena in the sky and shapes on the earth, and the sages follow it, which is just principle. There is no real so-called heaven.' Xiangfu (personal name, here referring to the author himself) replied: 'Principle can certainly follow heaven, but one cannot say that heaven is principle. Just use the words of the Book of Poetry, the Book of Documents, and Confucius to prove it. For example, the Book of Documents says: 'Heaven gives birth to the people', one cannot say that principle gives birth to the people. For example, the Book of Documents says: 'Heaven is watching',
我民視。不可謂理視自我民視也。如曰。文王陟降。在帝左右。不可謂在理左右也。如曰。上帝既命。不可謂上理既命也。如曰。天生德于予。不可謂理生德于予也。如今九五之尊稱天子。不可謂理子也。儒之言天。亦彰明校著矣。但居人境。而未能上徹乎天界。故極而稱之曰上帝。仰而望之曰彼蒼者天。蓋其視天固已高高而不可逾矣。抑知天地之大。亦自我一心而建立哉。
或曰。易有云。一陰一陽之謂道。繼之者善也。成之者性也。愿聞其說。祥符曰。此一陰一陽。宜作體用看。繼宜作發用看。孟子曰。乃若其情。則可以為善也。成宜作體具看。我固有之矣。非由外爍我者也。故曰。成性存。存道義之門。
問曰。治世之教。儒宗尚矣。儒宗道統。孟子而後。可得聞乎。今學士經生。皆宗朱子。而像山議論知見。及良知良能之說。可參合乎。祥符蔭曰。儒宗道統。至孟子而大綱未墜。秦漢之間。紛然龐雜。既未可語夫聖學之醇。即唐昌黎振起斯文。推尊聖學。其功未為不鉅。然亦未可語夫大道之要。至宋濂溪周子。博學力行。著易說易通。上接洙泗。下逮河洛。明道伊川兩程子承其學。發孔孟心傳之秘蘊。為後世理學之淵藪。秦漢而後。實稱周程。新安朱子。經書集註。會諸儒之全。而得治世之要。
【現代漢語翻譯】 現代漢語譯本 我民視：不能說理也像我民視一樣。比如，說『文王升降，在帝左右』（文王死後靈魂在天帝左右），不能說在理的左右。比如，說『上帝既命』（上天已經下達命令），不能說上理已經下達命令。比如，說『天生德于予』（上天賦予我美德），不能說理賦予我美德。如今九五之尊稱天子（皇帝），不能說理子。儒家所說的天，也已經彰明較著了。但居住在人世間，而未能上達天界。所以到了極致就稱之為上帝，抬頭仰望就說那是蒼天。大概他們看天，已經覺得高高在上而不可逾越了。哪裡知道天地之大，也是從我一心而建立起來的呢？
有人問：『《易經》有云：『一陰一陽叫做道，繼承它的是善，成就它的是性。』（出自《易·繫辭上》）希望聽聽您的解釋。』祥符說：『這一陰一陽，應該當作體和用來看。繼承，應該當作發用來看。孟子說：『至於它的實情，就可以說是善了。』（出自《孟子·告子上》）成就，應該當作本體具備來看。我本來就有的，不是從外面加給我的。所以說：『成就了本性就儲存了，儲存了道義的門徑。』
有人問：『治理世事的教誨，儒家最為推崇。儒家的道統，孟子（約公元前372年－公元前289年）之後，可以聽聽嗎？現在學士經生，都尊崇朱熹（1130年-1200年），而像山（陸九淵，1139年-1193年）的議論見解，以及良知良能的學說，可以參考融合嗎？』祥符蔭說：『儒家的道統，到孟子而大綱沒有墜落。秦漢（公元前221年-公元220年）之間，紛繁龐雜，既然不能談論聖學的純正，即使唐朝的韓愈（768年-824年）振興文風，推崇聖學，他的功勞不能說不大，然而也不能談論大道的要領。到宋朝的濂溪周敦頤（1017年-1073年），博學力行，著《易說》《易通》，上接孔孟，下達河洛，明道程顥（1032年-1085年）、伊川程頤（1033年-1107年）兩程子繼承他的學說，發掘孔孟心傳的秘密蘊藏，成為後世理學的淵藪。秦漢之後，實在應該稱頌周程。新安朱熹，經書集註，彙集諸儒的全部，而得到治理世事的要領。
【English Translation】 English version I, the people, see. It cannot be said that 'li' (理, principle) sees as I, the people, see. For example, when it is said, 'King Wen ascends and descends, attending on the Lord on High' (文王陟降，在帝左右 - King Wen's spirit is always by the side of the Emperor of Heaven after his death), it cannot be said that he is attending on the left and right of 'li'. For example, when it is said, 'The Lord on High has ordained' (上帝既命 - Heaven has already issued the order), it cannot be said that 'li' has ordained. For example, when it is said, 'Heaven gives virtue to me' (天生德于予 - Heaven endows me with virtue), it cannot be said that 'li' gives virtue to me. Now, the emperor, the most honorable one, is called the Son of Heaven (天子), it cannot be said that he is the son of 'li'. The Confucian's talk about Heaven is already clear and evident. But dwelling in the human realm, they have not been able to reach the heavenly realm. Therefore, at the extreme, they call it the Lord on High, and looking up, they call it the azure Heaven. They see Heaven as high and insurmountable. How can they know that the greatness of Heaven and Earth is also established from my own mind?
Someone asked: 'The Book of Changes says, 'One yin and one yang is called the Dao, that which continues it is good, that which completes it is nature.' (一陰一陽之謂道，繼之者善也，成之者性也 - From the Book of Changes, Appendix III, Section I, Chapter 5) I would like to hear your explanation.' Xiangfu said: 'This one yin and one yang should be seen as substance and function. Continuing should be seen as developing function. Mencius said, 'As for its real nature, it can be said to be good.' (乃若其情，則可以為善也 - From Mencius, Gaozi I) Completing should be seen as the inherent substance. I inherently possess it, it is not added to me from the outside. Therefore, it is said, 'Completing the nature preserves it, preserving the gateway to righteousness.'
Someone asked: 'Among the teachings for governing the world, Confucianism is most esteemed. Can we hear about the Confucian lineage of the Dao after Mencius (孟子, c. 372–289 BC)? Now, scholars and students of the classics all revere Zhu Xi (朱熹, 1130-1200 AD), can the discussions and insights of Xiangshan (象山, Lu Jiuyuan, 陸九淵, 1139-1193 AD), and the doctrine of innate knowledge and ability, be consulted and integrated?' Xiangfu Yin said: 'The Confucian lineage of the Dao, up to Mencius, the main principles had not fallen. During the Qin (秦, 221-206 BC) and Han (漢, 206 BC – 220 AD) dynasties, it was complex and mixed, and one could not speak of the purity of the learning of the sages. Even though Han Yu (韓愈, 768-824 AD) of the Tang dynasty (唐, 618-907 AD) revived the literary style and revered the learning of the sages, his merit cannot be said to be small, but one still cannot speak of the essentials of the Great Dao. Up to Zhou Dunyi (周敦頤, 1017-1073 AD) of the Song dynasty (宋, 960-1279 AD) of Lianxi, who was learned and diligent in practice, wrote 'Explanation of the Book of Changes' and 'Penetrating the Book of Changes', connecting with Confucius and Mencius above, and reaching the Luo River region below, Cheng Hao (程顥, 1032-1085 AD) of Mingdao and Cheng Yi (程頤, 1033-1107 AD) of Yichuan, the two Cheng masters, inherited his learning, revealed the secret essence of the mind transmission of Confucius and Mencius, and became the source of Neo-Confucianism for later generations. After the Qin and Han dynasties, Zhou and Cheng should truly be praised. Zhu Xi of Xin'an, with his collected commentaries on the classics, gathered the entirety of the various Confucians and obtained the essentials for governing the world.'
講學尊經。使後世學者。確然有畫一之章程。可行可守。朱子誠有功于聖學者矣。橫渠張子。見二程后。深明易理。而有意復三代之治。故今之學者。皆曰周程張朱。謝上蔡。游定夫。楊龜山等。皆游二程之門。上蔡之說。一轉而為張子韶。再轉而為陸子靜。像山陸子。幼時問其父曰。天地何所窮際。父笑而不答。遂深思之。至忘寢食。后因讀書至宇宙二字。解者曰。四方上下曰宇。往古來今曰宙。忽大省。曰。元來無窮。乃援筆書曰。宇宙內事。乃己分內事。己分內事。乃宇宙內事。又曰。東海有聖人出焉。此心同也。此理同也。西海有聖人出焉。此心同也。此理同也。千百世之上。有聖人出焉。此心同也。此理同也。千百世之下。有聖人出焉。此心同也。此理同也。像山蓋已豁然貫通。而明吾心之全體大用。會萬物之表裡精粗矣。明陽明龍溪兩王氏。良知良能之說。近於象山。合而論之。朱子之格物致知。是會用歸體。下學上達。博學于文。約之以禮。而可以弗畔也。陸子之知致格物。而曰六經皆我註腳。即周子之無極而太極。無極而太極。非謂太極之前。有個無極。無極生出那太極來。無極而太極。蓋欲人之不執太極以為極。不執太極以為極。而易之體用。千變萬化。不可端倪。格物致知。知致物格。初非兩樣
。大學先言知止而後有定。後言致知在格物。條目亦自了然。中庸言自誠明。天之道。自明誠。人之道。誠則明。明則誠。始終何嘗二致。但修道立教。主乎中庸。陸子之言。高明者德性可尊。而朱子之言。中庸之道不離問學也。尊德性而道問學。可分乎不可分乎。教化雖有經權。道體初無隔礙。茍志於道。何庸分門別徑于其間哉。
問曰。宋時理學諸儒。究心禪宗。潛有師承證悟者。未一。如茂叔之於晦堂東林。(周敦頤字茂叔。舂陵人。初見晦堂心。問教外別傳之旨。心諭之曰。只消向你自家屋裡打點。孔子謂朝聞道夕死可矣。畢竟以何為道。夕死可耶。顏子不改其樂。所樂何事。但於此究竟。久久自然有個契合處。又扣東林總。總曰。吾佛謂實際理地。即真實無妄。誠也。大哉乾元。萬物資始。資此實理。乾道變化。各正性命。正此實理。天地聖人之道。至誠而已。必要著一路實地工夫。直至於一旦豁然悟入。不可只在言語上會。又嘗與總論性。及理法界。事法界。至於理事交徹。泠然獨會。遂著太極圖說。語語出自東林口訣。一日忽見窗前草生。乃曰。與自家意思一般。作偈曰。昔本不迷今不悟。心融境會豁幽潛。草深窗外松當道。盡日令人看不厭。嘗曰。吾此妙心。非東林啟迪。無由表裡洞然)南軒
【現代漢語翻譯】 現代漢語譯本： 《大學》先說知道目標應該在哪裡，然後才能有定力。後面又說獲得知識在於研究事物。條目也很清楚明白。《中庸》說由真誠而明白，這是天的規律；由明白而真誠，這是人的規律。真誠就會明白，明白就會真誠，始終沒有兩樣。但是修道和建立教義，主要在於遵循《中庸》。陸九淵的學說認為，高明的人的德性值得尊敬，而朱熹的學說認為，《中庸》的道理離不開學習和提問。尊敬德性和探求學問，可以分開嗎？教化雖然有權宜之計，但道的本體最初就沒有隔閡。如果立志于道，何必在其中分門別類呢？
有人問：宋朝研究理學的儒生們，深入研究禪宗，暗中接受禪宗的傳承和證悟的，有沒有？比如周敦頤之於晦堂和東林。（周敦頤，字茂叔，舂陵人。最初拜見晦堂心禪師，詢問教外別傳的宗旨。晦堂心禪師開示他說：『只需在你自家屋裡打點。孔子說，早上明白了道，晚上死了都可以。到底以什麼為道，晚上死了都可以呢？顏回不改變他的快樂，所樂的是什麼事？只要對此徹底探究，久而久之自然有個契合之處。』又請教東林總禪師，東林總禪師說：『我們佛家所說的實際理地，就是真實無妄的誠。偉大啊，乾元，萬物由此開始，憑藉這個真實的理。乾道的執行變化，各自端正性命，端正這個真實的理。天地聖人的道，在於至誠而已。』必須要有一路實地的功夫，直到有一天豁然開悟，不能只在言語上理解。周敦頤曾經與東林總禪師討論性，以及理法界、事法界，以至於理事交融貫通，獨自心領神會。於是寫了《太極圖說》，字字句句出自東林總禪師的口訣。有一天忽然看見窗前的草生長，於是說：『與我自己的意思一樣。』作偈說：『過去本來不迷惑現在才領悟，心與境融合，幽深潛藏豁然開朗。草深窗外松樹當道，整天讓人看不厭。』周敦頤曾經說：『我這微妙的心，如果不是東林總禪師啓發，無法表裡通透。』）張栻（南軒）
【English Translation】 English version: The Great Learning first states that knowing where to stop leads to stability. Later, it says that attaining knowledge lies in investigating things. The items are also clear and understandable. The Doctrine of the Mean says that sincerity leads to understanding, which is the way of Heaven; understanding leads to sincerity, which is the way of man. Sincerity leads to understanding, and understanding leads to sincerity; there is no difference from beginning to end. However, cultivating the Way and establishing doctrines mainly involve following the Doctrine of the Mean. Lu Jiuyuan's (陸九淵) theory holds that the virtue of those who are enlightened is worthy of respect, while Zhu Xi's (朱熹) theory holds that the principles of the Doctrine of the Mean cannot be separated from learning and inquiry. Can respecting virtue and seeking knowledge be separated? Although teachings may have expedient measures, the essence of the Way initially has no barriers. If one is determined to follow the Way, why divide it into different schools and paths?
Someone asked: Among the Confucian scholars who studied Neo-Confucianism during the Song Dynasty (宋朝) (960-1279), were there any who deeply studied Chan Buddhism and secretly received its transmission and enlightenment? For example, Zhou Dunyi (周敦頤) in relation to Huitang (晦堂) and Donglin (東林). (Zhou Dunyi, courtesy name Maoshu (茂叔), was from Chunling (舂陵). He first visited Chan Master Huitang Xin (晦堂心), inquiring about the essence of the special transmission outside of the scriptures. Chan Master Huitang Xin instructed him: 'Just take care of things in your own house. Confucius said, 'If I hear the Way in the morning, I can die in the evening.' What exactly is the Way that one can die for in the evening? Yan Hui (顏回) did not change his joy; what was he joyful about? Just thoroughly investigate this, and over time, there will naturally be a fit.' He also consulted Chan Master Donglin Zong (東林總), who said: 'What we Buddhists call the actual ground of principle is true and unwavering sincerity. Great is Qianyuan (乾元), from which all things originate, relying on this true principle. The operation and transformation of the Way of Qian (乾) rectifies the nature and destiny of each thing, rectifying this true principle. The Way of Heaven and Earth and the sages lies in utmost sincerity.' There must be a path of practical effort, until one day there is a sudden enlightenment; one cannot just understand it in words. Zhou Dunyi once discussed with Chan Master Donglin Zong about nature, as well as the Realm of Principle (理法界) and the Realm of Phenomena (事法界), to the point where principle and phenomena interpenetrated, and he understood it alone in his heart. Thus, he wrote the Explanation of the Diagram of the Supreme Ultimate (太極圖說), every word and sentence coming from the oral instructions of Chan Master Donglin Zong. One day, he suddenly saw grass growing in front of the window and said, 'It is the same as my own intention.' He composed a verse saying: 'In the past, I was not confused, but now I understand; the mind and environment merge, and the deep and hidden become clear. The grass is deep outside the window, and the pine tree blocks the path, making people never tire of looking at it all day long.' Zhou Dunyi once said: 'If it were not for the enlightenment of Chan Master Donglin Zong, my subtle mind could not be thoroughly understood inside and out.') Zhang Shi (張栻) (Nanxuan (南軒))
栻之於卍庵顏。(張南軒栻字敬夫。問道于卍庵道顏。豁然有省。留偈曰。聞聲見色只如常。熟察精粗理自彰。脫似虛空藏碧落。曾無少剩一毫芒。後方疾革。定叟求教。栻曰。謹絕人慾之私。春融天理之妙。語訖而逝)伯淳答儒佛之問。(程顥字伯淳。世稱明道先生。有問儒佛同異。顥曰。公本來處還有儒佛否)定夫審同異之辯。(游酢字定夫。官監察御史。師事二程。呂居仁問曰。定夫既從二程學。又從諸禪游。則儒釋兩家。必無滯閡。敢問所以不同何也。酢答曰。佛書所說。世儒亦未深考。嘗見伊川云。吾之所攻者跡也。然跡安所從出哉。此事須親到此地。方能辨其同異。前輩往往不曾看佛書。故詆之如此。而其所破佛者。乃佛書正不以為然者也)龜山亦有所得於東林。(楊時字中立。世稱龜山先生。嘗與東林總論。形色天性。有所得。和陳瑩中絕句曰。畫前有易方知易。歷上求玄恐未玄。白首紛如成底事。蠹魚徒自老青編)晦庵之於妙喜開善。(熹字元晦。號晦庵。婺源人。少年不樂讀時文。喜閱大慧語。悟昭昭靈靈一著。嘗致書開善謙曰。向蒙妙喜開示。從前記持文字。心識計較。不得置絲毫許在胸中。但以狗子話時時提撕。愿投一語。警所不逮。謙答曰。某二十年不能到無疑之地。后忽知非。勇猛直前。
【現代漢語翻譯】 現代漢語譯本 張栻，字敬夫，向卍庵道顏（禪師名號）請教。豁然領悟，留下偈語說：『聞聲見色只如常，熟察精粗理自彰。脫似虛空藏碧落，曾無少剩一毫芒。』後來病重，定叟向他求教。張栻說：『謹絕人慾之私，春融天理之妙。』說完就去世了。 程顥，字伯淳，世稱明道先生，有人問儒家和佛家的不同。程顥說：『你本來的地方還有儒佛的分別嗎？』 游酢，字定夫，官至監察御史，師從二程（程顥、程頤）。呂居仁問道：『定夫既從二程學習，又與禪宗交往，那麼對儒釋兩家，一定沒有滯礙。敢問你認為他們有什麼不同呢？』游酢回答說：『佛書所說，世俗儒生也未深入考察。我曾聽伊川（程頤）說，我所攻擊的是他們的外在表現。然而這些外在表現又是從哪裡來的呢？這件事須要親自到達那個境界，才能辨別他們的同異。前輩往往不曾看佛書，所以這樣詆譭他們。而他們所破斥的佛，正是佛書本身也不認可的。』 楊時，字中立，世稱龜山先生，曾經與東林總（禪師名號）討論形色天性，有所領悟，並和陳瑩中（人名）的絕句說：『畫前有易方知易，歷上求玄恐未玄。白首紛如成底事，蠹魚徒自老青編。』 朱熹，字元晦，號晦庵，婺源人，少年時不喜歡讀科舉文章，喜歡閱讀大慧（禪師名號）的語錄，領悟了『昭昭靈靈』的關鍵。曾經寫信給開善謙（禪師名號）說：『過去蒙受妙喜（即大慧）開示，從前記憶的文字，心識的計較，不得在胸中留下絲毫。但要時時提起『狗子無佛性』的話頭。希望您能給我一句警策，提醒我所不足的地方。』開善謙回答說：『我二十年都不能到達無疑之地，後來忽然知道錯了，勇猛直前。』
【English Translation】 English version Zhang Shi (Zhang Shi, styled Jingfu), sought instruction from Wan'an Daoyan (Wan'an Daoyan, a Chan master). He suddenly attained enlightenment and left a verse saying: 'Hearing sounds and seeing colors are just as usual; carefully examining the subtle and the coarse, the principle will naturally become clear. Shedding it is like the void concealing the blue sky; there is not the slightest bit left.' Later, when he was seriously ill, Ding Sou sought his guidance. Zhang Shi said: 'Carefully cut off the selfishness of human desires, and the wonders of heavenly principles will melt like spring.' After saying this, he passed away. Cheng Hao (Cheng Hao, styled Bochun, known as Master Mingdao), someone asked about the differences between Confucianism and Buddhism. Cheng Hao said: 'In your original place, are there distinctions between Confucianism and Buddhism?' You Zuo (You Zuo, styled Dingfu), an official serving as a supervising censor, studied under the two Chengs (Cheng Hao and Cheng Yi). Lü Juren asked: 'Since Dingfu has studied with the two Chengs and also associated with Chan Buddhism, he must have no obstacles in understanding both Confucianism and Buddhism. May I ask what you consider to be their differences?' You Zuo replied: 'What is said in Buddhist scriptures, secular Confucians have not deeply investigated. I once heard Yichuan (Cheng Yi) say that what he attacks is their external manifestations. However, where do these external manifestations come from? This matter requires personally reaching that state to distinguish their similarities and differences. The predecessors often did not read Buddhist scriptures, so they slandered them in this way. And the Buddha they criticize is precisely the one that Buddhist scriptures themselves do not approve of.' Yang Shi (Yang Shi, styled Zhongli, known as Master Guishan), once discussed form, color, and innate nature with Donglin Zong (Donglin Zong, a Chan master), gaining some insights, and composed a quatrain with Chen Yingzhong (Chen Yingzhong, a person's name) saying: 'Knowing change before painting, one knows change; seeking the profound in the calendar, I fear it is not profound. What is the point of being confused when old? Bookworms only grow old with the blue books.' Zhu Xi (Zhu Xi, styled Yuanhui, known as Huian), a native of Wuyuan, did not like reading examination essays in his youth, but liked reading the sayings of Dahui (Dahui, a Chan master), and understood the key of 'clearly and spiritually aware.' He once wrote to Kaisan Qian (Kaisan Qian, a Chan master) saying: 'In the past, I was enlightened by Miaoxi (i.e., Dahui), and the words I remembered from before, the calculations of my mind, should not be left in my chest at all. But always bring up the topic of 'a dog has no Buddha-nature.' I hope you can give me a word of encouragement to remind me of my shortcomings.' Kaisan Qian replied: 'I could not reach the land of no doubt for twenty years, but later I suddenly realized my mistake and moved forward bravely.'
便是一刀兩段。把這一念。提撕狗子話頭。不要商量。不要穿鑿。不要去知見。不要強承當。熹于言下有省。有齋居誦經詩曰。端居獨無事。聊披釋氏書。暫息塵勞累。超然與道居。門掩竹林幽。禽鳴山雨余。了此無為法。身心同晏如。又曰。佛氏之學。與吾儒甚相似。如雲有物先天地。無形本寂寥。能為萬象主。不逐四時凋。撲落非他物。縱橫不是塵。山河及大地。全露法王身。看他是甚麼見識。又曰。佛家有三門。曰教。曰律。曰禪。禪皆不立文字。直下識心見性。律法甚嚴。毫髮不容罪過。教有三項。曰天臺教。曰慈恩教。曰延壽教。延壽教南方無傳。其學近禪。天臺教專理會講解。慈恩教亦只是講解。吾儒若見得道理透。就自己心上理會得本領。便是兼得禪的。講說辯訂。便是兼得教的。動繇規矩。便是兼得律的。看來今人多言為事所奪。有妨講學。此皆是不能使船。嫌溪曲耳。遇富貴。就富貴上做工夫。遇貧賤。就貧賤上做工夫。語有之。假使鐵輪頂上旋。定慧圓明終不失。世間萬事顛倒。迷妄耽嗜戀著。無一不是戲劇。真不堪著眼也。瑞巖和尚每日間。常自問主人公惺惺否。又自答曰惺惺。今時學者卻不如此)皆于禪學。實有徹證師承。俱秘而不言。何也。祥符蔭曰。名教有儒釋之分。道心無異同之別。
【現代漢語翻譯】 現代漢語譯本 便是一刀兩斷，將這一念，提起『狗子』（指趙州禪師「狗子還有佛性也無」的公案）話頭，不要思量，不要穿鑿附會，不要用知見去理解，不要強行承擔。朱熹因此在言語下有所領悟，曾齋戒獨居誦經作詩說：『端坐獨處無事擾，翻閱佛經解煩惱。暫且放下塵世累，超脫自在與道好。門外竹林一片幽，雨後山間鳥兒鬧。領悟這無為的法，身心安寧樂逍遙。』又說：『佛家的學問，與我們儒家非常相似，比如所說有物先於天地，無形無象本就寂寥。能做萬象的主宰，不隨四季而衰老。撲落並非其他物，縱橫也不是塵囂。山河以及這大地，完全顯露法王身。』看他是怎樣的見識。又說：『佛家有三門，叫做教、律、禪。禪宗不立文字，直指人心，見性成佛。律法非常嚴格，絲毫罪過也不容忍。教有三項，叫做天臺教、慈恩教、延壽教。延壽教在南方沒有傳授，它的學說接近禪宗。天臺教專門講理論解說，慈恩教也只是講解。我們儒家如果能將道理領悟透徹，就在自己心上理解得根本，便是兼得了禪宗的。講說辯論考訂，便是兼得了教宗的。行動遵循規矩，便是兼得了律宗的。』看來現在的人大多說被事務纏身，妨礙了講學，這都是不能駕馭船隻，反而嫌溪流彎曲罷了。遇到富貴，就在富貴上做工夫，遇到貧賤，就在貧賤上做工夫。古語有說：『假使鐵輪在頭頂旋轉，堅定智慧光明終究不會失去。』世間萬事顛倒，迷惑沉溺於貪戀執著，沒有一樣不是戲劇，實在不堪入目啊。瑞巖和尚每天常常自問『主人公』（指自性）清醒嗎？又自己回答說『清醒』。現在的學人卻不這樣。』（朱熹）都對於禪學，實在有徹底的證悟和師承，都秘而不宣，為什麼呢？祥符（宋真宗年號，1008-1016）年間的官員說：『名教有儒釋之分，道心沒有異同之別。』
【English Translation】 English version It is like cutting something in two with a single stroke. Take up this one thought, the 'dog' (referring to Zen Master Zhaozhou's 'Does a dog have Buddha-nature?') topic. Do not deliberate, do not force interpretations, do not use intellectual understanding, do not forcefully take it upon yourself. Zhu Xi had some understanding from these words and wrote a poem while fasting and residing in solitude, reciting scriptures: 'Sitting upright, alone and without affairs, I casually open the Buddhist scriptures. Temporarily ceasing the burdens of worldly toil, I transcend and dwell with the Dao. The bamboo forest outside the door is secluded, birds sing after the mountain rain. Understanding this non-action Dharma, body and mind are both peaceful.' He also said: 'Buddhist learning is very similar to our Confucianism, such as saying that there is something before heaven and earth, formless and originally solitary. It can be the master of all phenomena, not decaying with the four seasons. Dropping away is not something else, the horizontal and vertical are not dust. Mountains, rivers, and the great earth, all reveal the Dharma King's body.' See what kind of understanding it is. He also said: 'Buddhism has three doors, called Doctrine (教), Discipline (律), and Zen (禪). Zen does not establish words, directly pointing to the mind, seeing one's nature and becoming a Buddha. The Discipline is very strict, not allowing the slightest sin. The Doctrine has three branches, called Tiantai (天臺) Doctrine, Ci'en (慈恩) Doctrine, and Yanshou (延壽) Doctrine. The Yanshou Doctrine was not transmitted in the South, and its teachings are close to Zen. The Tiantai Doctrine specializes in reasoning and explanation, and the Ci'en Doctrine is also just explanation. If we Confucians can thoroughly understand the principles, and understand the fundamentals in our own minds, then we have also gained Zen. Speaking, debating, and revising, then we have also gained the Doctrine. Acting according to rules, then we have also gained the Discipline.' It seems that most people today say they are overwhelmed by affairs, hindering their studies. This is all like disliking the stream for being winding because they cannot steer the boat. When encountering wealth and honor, work hard on wealth and honor; when encountering poverty and lowliness, work hard on poverty and lowliness. There is a saying: 'Even if an iron wheel is spinning on top of your head, firm wisdom and clarity will never be lost.' All worldly affairs are upside down, deluded and addicted to clinging and attachment, none of them are not dramas, truly unbearable to look at. Zen Master Ruiyan often asked himself daily, 'Is the protagonist (主人公, referring to one's true nature) awake?' And then answered himself, 'Awake.' Today's scholars are not like this.' (Zhu Xi) all have thorough realization and lineage in Zen, but they all keep it secret, why? An official during the Xiangfu (祥符, 1008-1016) era said: 'The teachings have Confucian and Buddhist divisions, but the mind of the Dao has no difference.'
孟子曰。君子深造之以道。欲其自得之也。自得之則居之安。資之深。取之左右逢其源。詩云。左之左之。無不宜之。右之右之。無不有之。唯其有之。是以似之。儒門君子。不欲深造以道。思自得之則已。如欲深造以道思自得之。而不究心禪宗。證悟助發。而能居之安。資之深。取之左右逢源者。未之有也。元公晦庵等諸子。皆確有證悟。唯其有之。是以似之。所以著述。闡明聖人從上相承之道要。而心傳無間。理事交徹。表裡洞然。為後學之模楷。作治世之章程。良有以也。但儒釋門庭。天然各別。治世出世之教。不可相涉。如晝夜之不相到。如陰陽之不同用。迦文說法。不及儒宗。豈佛塵剎分身。有遺蹟哉。誠以有可使由。而不必使知者。顯密之機所宜然也。迦文之教未至。知迦文者。孔子而已。孔子所謂西方之人有聖者焉。迦文是也。西狩獲麟。教流此土之象。麟者聖人之瑞。西者迦文之方。孔子書之。喜其道之將至也。元公晦庵諸子。主持儒宗。何獨不然。易地皆同。歸源無二。大凡造詣貴醇。而教化主一。一則使人趨向有定志。醇則使人踐履不分馳。儒門不顯言禪學者。欲以醇一之教正人心也。人心正則大道自明。資深逢源。如人飲水。冷暖自知。法身大士。豈分城塹于其間哉。世間工巧伎藝。尚資助發
【現代漢語翻譯】 現代漢語譯本 孟子說：『君子要用正道深入學習，目的是要自己有所領悟。』自己領悟了，那麼居處就安定，積累就深厚，取用就能左右逢源。《詩經》說：『向左邊去，沒有不適宜的；向右邊去，沒有不具備的。』正因為具備了這些，所以才能夠像聖人一樣。 儒家的君子，如果不願意用正道深入學習，只想自己領悟就算了。如果想要用正道深入學習，並期望自己領悟，而不去探究禪宗，藉助證悟來啓發，卻想要達到居處安定、積累深厚、取用左右逢源的境界，這是從來沒有過的。元代的趙孟頫（元公）、南宋的朱熹（晦庵）等諸位賢者，確實都有證悟。正因為他們有證悟，所以才能夠像聖人一樣。因此他們的著作，闡明了聖人從上代相傳的道之要領，心傳沒有間斷，義理和事物相互貫通，表裡都通透明白，成為後學者的模範，為治理國家制定了章程，確實是有原因的。 但是儒家和佛家的門庭，天然就是不同的。治理世事和超脫世俗的教義，不能相互混淆，就像白天和黑夜不能相互到達，就像陰和陽不能共同使用。釋迦牟尼（迦文）的說法，比不上儒家的宗旨。難道是佛陀在塵世間分身，留下了什麼遺蹟嗎？實在是因為有些事情可以讓人去做，但不一定讓人知道，這是顯教和密教的機宜所應該如此的。釋迦牟尼的教義沒有傳到的時候，了解釋迦牟尼的人，只有孔子而已。孔子所說的『西方的人有聖人』，指的就是釋迦牟尼。春秋時期，魯哀公西狩獲得麒麟，是佛教教義將要流傳到這片土地的象徵。麒麟是聖人的祥瑞，西方是釋迦牟尼所在的地方。孔子記載這件事，是喜悅他的道將要到來了。元代的趙孟頫（元公）、南宋的朱熹（晦庵）等諸位賢者，主持儒家的宗旨，又何嘗不是如此呢？換個地方都是一樣的，歸根溯源是沒有區別的。大凡學問造詣貴在精純，而教化貴在專一。專一就能使人趨向有堅定的志向，精純就能使人實踐不分散精力。儒家不明顯談論禪學的人，是想要用精純專一的教義來端正人心。人心端正了，那麼大道自然就明白了。積累深厚，左右逢源，就像人喝水一樣，冷暖自己知道。證得法身的大菩薩，難道會在其中劃分界限嗎？世間的工巧技藝，尚且需要藉助啓發。
【English Translation】 English version Mencius said, 'A gentleman pursues profound learning through the proper way, desiring to attain self-realization.' Having attained self-realization, one's dwelling becomes secure, one's resources become deep, and one draws from sources that are readily available from all sides. The Book of Poetry says, 'To the left, to the left, there is nothing that is not suitable; to the right, to the right, there is nothing that is not possessed.' It is precisely because one possesses these qualities that one can resemble a sage. A Confucian gentleman, if unwilling to pursue profound learning through the proper way, may simply aim for self-realization. However, if one desires to pursue profound learning through the proper way and hopes for self-realization, yet does not delve into Chan Buddhism, seeking enlightenment to aid in this process, while still expecting to achieve a secure dwelling, deep resources, and access to sources from all sides, this has never been seen. Zhao Mengfu (Yuan Gong) of the Yuan Dynasty, Zhu Xi (Hui'an) of the Southern Song Dynasty, and other such worthies, indeed possessed enlightenment. It is precisely because they had enlightenment that they were able to resemble sages. Therefore, their writings elucidated the essential principles of the Way transmitted by sages from above, with unbroken mind-to-mind transmission, thorough interpenetration of principle and phenomena, and complete clarity inside and out, serving as models for later learners and establishing guidelines for governing the world. There is indeed a reason for this. However, the schools of Confucianism and Buddhism are naturally distinct. The teachings of governing the world and transcending the world cannot be mixed, just as day and night cannot meet, and just as yin and yang cannot be used together. Shakyamuni's (Kavena) teachings do not match the tenets of Confucianism. Could it be that the Buddha's incarnations in the mundane world left behind traces? It is truly because some things can be done without necessarily being known, which is appropriate for the mechanisms of exoteric and esoteric teachings. Before Shakyamuni's teachings arrived, the only one who understood Shakyamuni was Confucius. Confucius's saying, 'There is a sage in the West,' refers to Shakyamuni. The hunting of a unicorn in the west during the reign of Duke Ai of Lu in the Spring and Autumn Period is a symbol of the Buddhist teachings about to spread to this land. The unicorn is an auspicious sign of a sage, and the West is the direction of Shakyamuni. Confucius recorded this event, rejoicing that his Way was about to arrive. Zhao Mengfu (Yuan Gong) of the Yuan Dynasty, Zhu Xi (Hui'an) of the Southern Song Dynasty, and other such worthies, who upheld the tenets of Confucianism, were no different. The place changes, but the principle is the same; returning to the source, there is no difference. Generally, accomplishment values purity, while teaching emphasizes unity. Unity enables people to have a firm direction, while purity enables people to practice without distraction. Confucians do not explicitly discuss Chan Buddhism because they want to rectify people's hearts with pure and unified teachings. When people's hearts are rectified, the Great Way will naturally become clear. Deep resources and access to sources from all sides are like a person drinking water, knowing its temperature for themselves. How could great Bodhisattvas who have attained the Dharmakaya draw boundaries between them? Even worldly crafts and skills still require the aid of inspiration.
。方臻其妙。矧學道者。而可有所不造其極乎。夫死生之際。孔聖非絕而不言也。其所以為教。與宗門之機用。有相似處。而曰朝聞道。夕死可矣者。深見道之不。可不聞。而死之不可以昧昧焉已也。又其朝聞之道。決非所謂仁義忠信也明矣。學佛知儒。又何嫌焉。
或問。孟子辟異端。距楊墨。世人不察。以異端為佛老。愿明其說。祥符蔭曰。異端者。非聖人之道。而別為異端者也。聖人之道。自其身心而言。身欲修而心欲正。自其家國而言。家欲齊而國欲冶。修身正心之道。在誠意致知格物。以明其明德也。齊家治國之道。在於孝事君弟事長。而明其明德于天下也。楊氏為我。是無君也。墨氏兼愛。是無父也。無君無父。異於聖人之道矣。孟子辟之距之。以其異於聖人之道也。我佛設教。首重君親。而孝與忠。實務乎其深且遠者。佛制戒律。一則曰孝順心。再則曰孝順父母。出家學道。志在先報君親之恩。而非棄倫絕物。以背馳名教也。惻隱之心。仁之端也。佛之慈悲。則擴乎仁之全體。羞惡之心。義之端也。佛之禁戒。則充類至義之盡。辭讓之心。禮之端也。佛之清凈威儀。則盡天理節文而極人事之儀則。是非之心。智之端也。佛之光明通達。則智周內外。而見徹古今。孟子之所謂仁義禮智。皆聖道之大
【現代漢語翻譯】 現代漢語譯本：達到精妙的境界。更何況是學習道的人呢，怎麼可以不窮盡其極呢？關於生與死的問題，孔聖人並非完全不談論。他所用來教導人的，與禪宗的機用，有相似之處。他說『早上明白了道，晚上死去都可以了』，是深刻地認識到道不可以不明白，而死不可以糊里糊塗。而且他早上所聞的道，決不是所謂的仁義忠信，這很明顯。學習佛法又瞭解儒學，又有什麼可嫌棄的呢？
有人問：孟子批判異端，排斥楊朱、墨翟的學說，世人不瞭解，把異端認為是佛教和道教。希望您能解釋一下。祥符蔭回答說：所謂的異端，就是不符合聖人的道，而另外形成的派別。聖人的道，從自身來說，要修身正心；從家庭國家來說，要齊家治國。修身正心的方法，在於誠意、致知、格物，從而彰顯自身的光明德性。齊家治國的方法，在於孝順父母、尊敬兄長，從而將光明德性推廣到天下。楊朱為我，是無君；墨翟兼愛，是無父。無君無父，就背離了聖人的道。孟子批判他們，排斥他們，是因為他們背離了聖人的道。我佛（Buddha）設立教義，首先重視君主和父母，而且孝和忠，實際上是致力於深刻而長遠的目標。佛（Buddha）制定的戒律，一是孝順心，二是孝順父母。出家學道，志向在於首先報答君主和父母的恩情，而不是拋棄倫理綱常，背離名教。惻隱之心，是仁的開端。佛（Buddha）的慈悲，則是擴充了仁的全體。羞惡之心，是義的開端。佛（Buddha）的禁戒，則是充分發揮了義的極致。辭讓之心，是禮的開端。佛（Buddha）的清凈威儀，則是窮盡了天理的節文，達到了人事的儀則。是非之心，是智的開端。佛（Buddha）的光明通達，則是智慧周遍內外，見解貫穿古今。孟子所說的仁義禮智，都是聖道的大端。
【English Translation】 English version: Reaching the subtlety of the wonderful. How much more so should those who study the Dao not exhaust its limits? As for the matter of life and death, Confucius was not completely silent about it. His way of teaching has similarities with the operative function of the Zen school. His saying, 'If I hear the Dao in the morning, I can die in the evening,' deeply recognizes that the Dao cannot be left uncomprehended, and death cannot be faced in ignorance. Moreover, the Dao he hears in the morning is definitely not what is called benevolence, righteousness, loyalty, and trustworthiness. What objection is there to studying Buddhism and understanding Confucianism?
Someone asked: Mencius criticized heterodoxy and rejected the doctrines of Yang Zhu and Mo Di. People do not understand and consider heterodoxy to be Buddhism and Taoism. I hope you can explain this. Xiangfu Yin replied: The so-called heterodoxy is that which does not conform to the way of the sages and forms a separate sect. The way of the sages, from the perspective of oneself, is to cultivate the self and rectify the mind; from the perspective of family and country, it is to regulate the family and govern the state. The method of cultivating the self and rectifying the mind lies in sincerity, extending knowledge, and investigating things, thereby manifesting one's own bright virtue. The method of regulating the family and governing the state lies in filial piety towards parents and respect for elders, thereby extending bright virtue to the world. Yang Zhu's 'for myself' is without a ruler; Mo Di's 'universal love' is without a father. Without a ruler and without a father is deviating from the way of the sages. Mencius criticized them and rejected them because they deviated from the way of the sages. Our Buddha's (Buddha) teachings first emphasize the ruler and parents, and filial piety and loyalty are actually dedicated to profound and far-reaching goals. The precepts established by the Buddha (Buddha) are, first, a filial heart, and second, filial piety towards parents. Leaving home to study the Dao aims to repay the kindness of the ruler and parents first, rather than abandoning ethical principles and deviating from established teachings. The heart of compassion is the beginning of benevolence. The Buddha's (Buddha) compassion expands the entirety of benevolence. The heart of shame and aversion is the beginning of righteousness. The Buddha's (Buddha) prohibitions fully extend to the utmost of righteousness. The heart of yielding and deference is the beginning of propriety. The Buddha's (Buddha) pure and dignified demeanor exhausts the regulations of heavenly principles and reaches the rules of human affairs. The heart of right and wrong is the beginning of wisdom. The Buddha's (Buddha) light and understanding pervade both inside and outside, and his insights penetrate the past and present. The benevolence, righteousness, propriety, and wisdom mentioned by Mencius are all major aspects of the way of the sages.
端。而佛教實統大端之全。無以異也。孟子道性善。而曰人皆可以為堯舜。佛之言曰。一切含靈。皆有佛性。而各具如來智慧德相。孟子之言曰。盡其心者。知其性也。知其性則知天矣。佛直示人明心見性。而曰在天同天。在人同人。其言其教無以異也。無以異而何以曰異端。聖人之道。用處不同。此猶就其形跡言之。若究其指歸。審其精要。則用處實無不同也。使孔子孟子之時。而佛教已入此土。孔子孟子亦必信其道同。而不以為異。觀孔子之答商太宰問聖可知矣。而孔子豈過為推許哉。又豈非孔子之言。而列子妄相稱述者哉。孟子之言實與佛教暗合。而韓文公既未深入佛教。又未詳觀楊墨之所以異於聖道處。及佛教之所以始終不異於聖道處。而概以孟子之距楊墨為異端。即以異端目佛氏之徒。加之以無父無君。棄倫絕物之罪。嗚呼。其亦未深求夫聖人之道。而審思其同異也。誠深求夫聖人之道。而審思其同異。孔孟與佛。豈有二乎哉。即以形跡言。孔子棲棲四方。孟子周遊列國。又豈區區以家室爲念。晨昏拜跪為急哉。其與學佛氏之徒。相去蓋亦不甚遠也。則佛老非異端亦甚明矣。何疑于孟子辟楊墨。而有妨于佛教乎。莊列諸子。南華等篇。世多以為放。又以為寓言。初非放也。亦非寓言也。思之當自得矣。
敬王癸亥四十二年。
甲子四十三年。
乙丑四十四年。
丙寅四十五年(是年元王立改元又為元王元年)。
元王(諱仁敬王子在位六年按謚法行義說民曰元)。
元王丁卯二年。
戊辰三年。
己巳四年。
庚午五年。
辛未六年。
貞定王(諱介元王子在位二十八年按謚法清白守節曰貞紀行不爽曰定)。
貞定王壬申元年癸酉二年。
甲戌三年。
乙亥四年。
丙子五年。
丁丑六年。
戊寅七年。
己卯八年。
庚辰九年。
辛巳十年。
壬午十一年。
癸未十二年。
甲申十三年。
乙酉十四年。
丙戌十五年。
丁亥十六年。
戊子十七年。
己丑十八年。
庚寅十九年。
辛卯二十年。
佛滅后五百年。
壬辰二十一年。
癸巳二十二年。
甲午二十三年。
乙未二十四年。
丙申二十五年。
丁酉二十六年。
戊戌二十七年。
己亥二十八年。
祖付富那夜奢正法 入寂。
祖至華氏國。憩一樹下。右手指地。而告眾曰。此地變
【現代漢語翻譯】 現代漢語譯本 敬王四十二年，癸亥年。
四十三年，甲子年。
四十四年，乙丑年。
四十五年，丙寅年（這一年元王即位，改年號為元王元年）。
元王（名諱仁，是敬王的兒子，在位六年。按照謚法，施行仁義使百姓歸服的叫做『元』）。
元王二年，丁卯年。
三年，戊辰年。
四年，己巳年。
五年，庚午年。
六年，辛未年。
貞定王（名諱介，是元王的兒子，在位二十八年。按照謚法，清廉正直、堅守節操的叫做『貞』，行為不失信約的叫做『定』）。
貞定王元年，壬申年；二年，癸酉年。
三年，甲戌年。
四年，乙亥年。
五年，丙子年。
六年，丁丑年。
七年，戊寅年。
八年，己卯年。
九年，庚辰年。
十年，辛巳年。
十一年，壬午年。
十二年，癸未年。
十三年，甲申年。
十四年，乙酉年。
十五年，丙戌年。
十六年，丁亥年。
十七年，戊子年。
十八年，己丑年。
十九年，庚寅年。
二十年，辛卯年。
佛陀滅度后五百年。
二十一年，壬辰年。
二十二年，癸巳年。
二十三年，甲午年。
二十四年，乙未年。
二十五年，丙申年。
二十六年，丁酉年。
二十七年，戊戌年。
二十八年，己亥年。
祖師將正法傳付給富那夜奢（Punavasu），入寂。
祖師到達華氏國（Kashmir）。在一棵樹下休息，右手指著地面，告訴眾人說：『此地將要發生變化。』
【English Translation】 English version In the 42nd year of King Jing, the year Guihai (癸亥).
43rd year, the year Jiazi (甲子).
44th year, the year Yichou (乙丑).
45th year, the year Bingyin (丙寅) (In this year, King Yuan ascended the throne and changed the era name to the first year of King Yuan).
King Yuan (諱仁, personal name is Ren, son of King Jing, reigned for six years. According to the posthumous law, 'to act with benevolence and righteousness and to please the people' is called 'Yuan').
2nd year of King Yuan, the year Dingmao (丁卯).
3rd year, the year Wuchen (戊辰).
4th year, the year Jisi (己巳).
5th year, the year Gengwu (庚午).
6th year, the year Xinwei (辛未).
King Zhen Ding (諱介, personal name is Jie, son of King Yuan, reigned for twenty-eight years. According to the posthumous law, 'to be pure and upright and to uphold integrity' is called 'Zhen,' and 'to act without fail' is called 'Ding').
1st year of King Zhen Ding, the year Renshen (壬申); 2nd year, the year Guiyou (癸酉).
3rd year, the year Jiaxu (甲戌).
4th year, the year Yihai (乙亥).
5th year, the year Bingzi (丙子).
6th year, the year Dingchou (丁丑).
7th year, the year Wuyin (戊寅).
8th year, the year Jimao (己卯).
9th year, the year Gengchen (庚辰).
10th year, the year Xinshi (辛巳).
11th year, the year Renwu (壬午).
12th year, the year Guiwei (癸未).
13th year, the year Jiashen (甲申).
14th year, the year Yiyou (乙酉).
15th year, the year Bingxu (丙戌).
16th year, the year Dinghai (丁亥).
17th year, the year Wuzi (戊子).
18th year, the year Jichou (己丑).
19th year, the year Gengyin (庚寅).
20th year, the year Xinmao (辛卯).
500 years after the Parinirvana of the Buddha.
21st year, the year Renchen (壬辰).
22nd year, the year Guisi (癸巳).
23rd year, the year Jiawu (甲午).
24th year, the year Yiwei (乙未).
25th year, the year Bingshen (丙申).
26th year, the year Dingyou (丁酉).
27th year, the year Wuxu (戊戌).
28th year, the year Jihai (己亥).
The Patriarch transmitted the true Dharma to Punavasu (富那夜奢), and entered Nirvana.
The Patriarch arrived at Kashmir (華氏國). Resting under a tree, he pointed to the ground with his right finger and told the assembly, 'This place will undergo a transformation.'
金色。當有聖人入會。言訖。即變金色。時有長者子。富那夜奢。合掌前立。祖問曰。汝從何來。曰。我心非往。祖曰。汝何處住。曰。我心非止。祖曰。汝不定耶。曰。諸佛亦然。祖曰。汝非諸佛。曰。諸佛亦非。祖因說偈曰。此地變金色。預知有聖至。當坐菩提樹。覺華而成已。夜奢復說偈曰。師坐金色地。常說真實義。回光而照我。令入三摩諦。祖即度出家。復具戒品。而付法。說偈曰。真體自然真。因真說有理。領得真真法。無行亦無止。祖付法已。即見神變。而入涅槃。化火自焚。舍利自空而下。不可勝數。四眾盛以衣裓。隨處建塔供養。
第十一世祖
富那夜奢尊者。華氏國人。姓瞿曇氏。父寶身。有子七人。祖最少。幼與諸兄異尚。嘗曰。若遇大士。坐于道場。我則詣彼。親近隨喜。及遇脅尊者。受法傳化。
考王(諱嵬貞定王子在位十六年按謚法德行有成曰考)。
考王庚子元年。
第十一世祖富那夜奢尊者嗣宗統(五十九年)。
辛丑二年。
祖住世傳法。
壬寅三年。
癸卯四年。
甲辰五年。
乙巳六年。
丙午七年。
丁未八年。
戊申九年。
己酉十年。
庚戌十一年。
辛
【現代漢語翻譯】 現代漢語譯本 金色。當有聖人加入法會時，說完話，身體就變成金色。當時有位長者之子，名叫富那夜奢（Punyayashas，意為福德光），合掌站在前面。祖師問道：『你從哪裡來？』他說：『我的心沒有來處。』祖師問：『你住在哪裡？』他說：『我的心沒有住處。』祖師說：『你沒有定處嗎？』他說：『諸佛也是這樣。』祖師說：『你不是諸佛。』他說：『諸佛也不是。』祖師因此說了偈語：『此地變成金色，預先知道有聖人將至。當在菩提樹下坐，覺悟之花自然成就。』富那夜奢也說了偈語：『師父坐在金色地上，常說真實之義。迴轉光明來照我，令我進入三摩地（Samadhi，意為禪定）。』祖師就為他剃度出家，又授具足戒，並將佛法傳給他，說了偈語：『真體本來就是真，因為真而說有理。領悟了真真的法，無行也無止。』祖師傳法完畢，就顯現神通變化，而入涅槃（Nirvana，意為寂滅）。化為火焰自焚，舍利從空中降下，數量多得數不清。四眾弟子用衣襟盛裝，隨處建立佛塔供養。
第十一世祖
富那夜奢尊者（Punyayashas），是華氏國人。姓瞿曇氏（Gautama），父親是寶身。有七個兒子，尊者最小。從小就與他的哥哥們不同，曾經說過：『如果遇到大士，坐在道場中，我就去那裡，親近隨喜。』等到遇到脅尊者（Parsva），接受佛法並傳揚教化。
考王（姓名是嵬貞定，是王子，在位十六年，按照謚法，德行有成就叫做考）（在位時間：？-？(公元)）
考王庚子元年（？(公元)）
第十一世祖富那夜奢尊者繼承了宗統（五十九年）。
辛丑二年（？(公元)）
祖師住世傳法。
壬寅三年（？(公元)）
癸卯四年（？(公元)）
甲辰五年（？(公元)）
乙巳六年（？(公元)）
丙午七年（？(公元)）
丁未八年（？(公元)）
戊申九年（？(公元)）
己酉十年（？(公元)）
庚戌十一年（？(公元)）
辛亥十二年
【English Translation】 English version Golden. When a sage joined the assembly, after he finished speaking, his body transformed into gold. At that time, there was a son of an elder, named Punyayashas (meaning 'Auspicious Glory'), who stood in front with his palms together. The Patriarch asked, 'Where do you come from?' He said, 'My mind has no coming.' The Patriarch asked, 'Where do you dwell?' He said, 'My mind has no dwelling.' The Patriarch said, 'Are you without a fixed abode?' He said, 'All Buddhas are also like this.' The Patriarch said, 'You are not a Buddha.' He said, 'Buddhas are also not.' Thereupon, the Patriarch spoke a verse: 'This ground transforms into gold, foreknowing a sage will arrive. He will sit beneath the Bodhi tree, and the flower of enlightenment will naturally be accomplished.' Punyayashas also spoke a verse: 'The Master sits on golden ground, constantly speaking the true meaning. Turning the light to shine upon me, causing me to enter Samadhi (meaning 'meditative absorption').' The Patriarch then ordained him as a monk, further bestowing the complete precepts, and transmitted the Dharma to him, saying in a verse: 'The true substance is naturally true, because of the true, reason is spoken. Comprehending the truly true Dharma, there is neither action nor cessation.' After transmitting the Dharma, the Patriarch manifested spiritual transformations and entered Nirvana (meaning 'extinction of suffering'). His body transformed into flames and self-cremated, and relics descended from the sky, countless in number. The fourfold assembly reverently gathered them with their robes, and built pagodas everywhere to make offerings.
The Eleventh Ancestor
Venerable Punyayashas, was a native of the Hua-shi country. His surname was Gautama, and his father was Bao Shen. He had seven sons, and the Venerable was the youngest. From a young age, he was different from his brothers, and once said, 'If I encounter a great being, sitting in a place of enlightenment, I will go there, draw near, and rejoice.' When he met Parsva, he received the Dharma and propagated its teachings.
King Kao (His name was Wei Zhen Ding, a prince, reigned for sixteen years. According to the posthumous law, accomplishment in virtue and conduct is called Kao) (Reign period: ? - ? (AD))
The first year of King Kao, Gengzi (? (AD))
The Eleventh Ancestor, Venerable Punyayashas, succeeded to the lineage (59th year).
The second year, Xinchou (? (AD))
The Ancestor resided in the world and transmitted the Dharma.
The third year, Renyin (? (AD))
The fourth year, Guimao (? (AD))
The fifth year, Jiachen (? (AD))
The sixth year, Yisi (? (AD))
The seventh year, Bingwu (? (AD))
The eighth year, Dingwei (? (AD))
The ninth year, Wushen (? (AD))
The tenth year, Jiyou (? (AD))
The eleventh year, Gengxu (? (AD))
The twelfth year, Xinhai
亥十二年。
壬子十三年。
癸丑十四年。
甲寅十五年。
乙卯十六年。
威烈王(諱午考王子在位二十四年按謚法疆毅執正曰威秉德尊業曰烈)。
威烈王丙辰元年丁巳二年。
戊午三年。
己未四年。
庚申五年。
辛酉六年。
壬戌七年。
癸亥八年。
甲子九年。
乙丑十年。
丙寅十一年。
丁卯十二年。
戊辰十三年。
己巳十四年。
庚午十五年。
辛未十六年。
壬申十七年。
癸酉十八年。
甲戌十九年。
乙亥二十年。
丙子二十一年。
丁丑二十二年(宋司馬光集通鑑始於此年)。
戊寅二十三年。
己卯二十四年。
安王(諱驕威烈王子在位二十六年按謚法好和不爭曰安)。
安王庚辰元年。
辛巳二年。
壬午三年。
癸未四年。
甲申五年。
乙酉六年。
丙戌七年。
丁亥八年。
戊子九年。
己丑十年。
庚寅十一年。
辛卯十二年。
壬辰十三年。
癸巳十四年。
甲午十五年。
【現代漢語翻譯】 現代漢語譯本 亥十二年。 壬子十三年。 癸丑十四年。 甲寅十五年。 乙卯十六年。 威烈王（諱午，考王子，在位二十四年，謚法解釋：疆毅執正稱為威，秉德尊業稱為烈）。 威烈王丙辰元年（公元前402年），丁巳二年（公元前401年）。 戊午三年（公元前400年）。 己未四年（公元前399年）。 庚申五年（公元前398年）。 辛酉六年（公元前397年）。 壬戌七年（公元前396年）。 癸亥八年（公元前395年）。 甲子九年（公元前394年）。 乙丑十年（公元前393年）。 丙寅十一年（公元前392年）。 丁卯十二年（公元前391年）。 戊辰十三年（公元前390年）。 己巳十四年（公元前389年）。 庚午十五年（公元前388年）。 辛未十六年（公元前387年）。 壬申十七年（公元前386年）。 癸酉十八年（公元前385年）。 甲戌十九年（公元前384年）。 乙亥二十年（公元前383年）。 丙子二十一年（公元前382年）。 丁丑二十二年（公元前381年）（宋司馬光《資治通鑑》始於此年）。 戊寅二十三年（公元前380年）。 己卯二十四年（公元前379年）。 安王（諱驕，威烈王子，在位二十六年，謚法解釋：好和不爭稱為安）。 安王庚辰元年（公元前378年）。 辛巳二年（公元前377年）。 壬午三年（公元前376年）。 癸未四年（公元前375年）。 甲申五年（公元前374年）。 乙酉六年（公元前373年）。 丙戌七年（公元前372年）。 丁亥八年（公元前371年）。 戊子九年（公元前370年）。 己丑十年（公元前369年）。 庚寅十一年（公元前368年）。 辛卯十二年（公元前367年）。 壬辰十三年（公元前366年）。 癸巳十四年（公元前365年）。 甲午十五年（公元前364年）。
【English Translation】 English version Year Hai 12. Year Renzi 13. Year Guichou 14. Year Jiayin 15. Year Yimao 16. King Weilie (諱午, personal name is Wu, son of King Kao, reigned for 24 years. According to the posthumous title law: 'Strong and resolute in upholding justice is called Wei; possessing virtue and honoring achievements is called Lie'). King Weilie, Year Bingchen 1 (402 BC), Year Dingsi 2 (401 BC). Year Wuwu 3 (400 BC). Year Jiwei 4 (399 BC). Year Gengshen 5 (398 BC). Year Xinyou 6 (397 BC). Year Renxu 7 (396 BC). Year Guihai 8 (395 BC). Year Jiazi 9 (394 BC). Year Yichou 10 (393 BC). Year Bingyin 11 (392 BC). Year Dingmao 12 (391 BC). Year Wuchen 13 (390 BC). Year Jisi 14 (389 BC). Year Gengwu 15 (388 BC). Year Xinwei 16 (387 BC). Year Renshen 17 (386 BC). Year Guiyou 18 (385 BC). Year Jiaxu 19 (384 BC). Year Yihai 20 (383 BC). Year Bingzi 21 (382 BC). Year Dingchou 22 (381 BC) (Sima Guang's 'Zizhi Tongjian' of the Song Dynasty began in this year). Year Wuyin 23 (380 BC). Year Jimao 24 (379 BC). King An (諱驕, personal name is Jiao, son of King Weilie, reigned for 26 years. According to the posthumous title law: 'Fond of harmony and not contending is called An'). King An, Year Gengchen 1 (378 BC). Year Xinsi 2 (377 BC). Year Renwu 3 (376 BC). Year Guiwei 4 (375 BC). Year Jiashen 5 (374 BC). Year Yiyou 6 (373 BC). Year Bingxu 7 (372 BC). Year Dinghai 8 (371 BC). Year Wuzi 9 (370 BC). Year Jichou 10 (369 BC). Year Gengyin 11 (368 BC). Year Xinmao 12 (367 BC). Year Renchen 13 (366 BC). Year Guisi 14 (365 BC). Year Jiawu 15 (364 BC).
乙未十六年。
丙申十七年。
丁酉十八年。
戊戌十九年(景德傳燈錄作十四年者誤)。
祖付馬鳴正法 圓寂。
祖教被無量。得果者且五百矣。因至波羅奈國。有一長者。來趣其會。祖謂眾曰。汝等識此來者耶。佛記聖者馬鳴。紹吾法者也。於是馬鳴致禮問曰。我欲識佛。何者即是。祖曰。汝欲識佛。不識者是。馬鳴曰。佛既不識。焉知是乎。祖曰。既不識佛。焉知不是。曰。此是鋸義。祖曰。彼是木義。祖卻問鋸義者何。曰。與師平出。馬鳴因問木義者何。祖曰。汝被我解。馬鳴豁然省悟。遂求剃度。祖謂眾曰。此大士者。昔為毗舍利國王。以其國有一類裸人。如馬裸露。王運神通。令蠶以衣之。後生中印度。馬人感戀悲鳴。故號馬鳴。如來懸記。滅度后六百年。馬鳴當於波羅奈國。摧伏異道。度人無量。今正是時。遂付法偈曰。迷悟如隱顯。明暗不相離。今付隱顯法。非一亦非二。付法已。即見神變。湛然圓寂。眾興寶塔。以閟全身。
第十二世祖
馬鳴大士。波羅奈國人也。又謂大士鳴琴。馬感悲鳴。故稱馬鳴大士。亦名功勝。善能開誘。感導群心。造甘蔗論十萬偈。
安王己亥二十年。
第十二世祖馬鳴大士嗣宗統(五十六年)。
【現代漢語翻譯】 現代漢語譯本 乙未十六年。 丙申十七年。 丁酉十八年。 戊戌十九年（景德傳燈錄作十四年者誤）（公元）。 祖師將正法傳給馬鳴，圓寂。 祖師的教化普及無量眾生，得道證果的也有五百多人。一次，祖師來到波羅奈國，有一位長者前來參加法會。祖師對眾人說：『你們認識這位來者嗎？』佛曾預言聖者馬鳴將繼承我的法統。於是馬鳴向祖師行禮問道：『我想認識佛，哪個才是佛呢？』祖師說：『你想認識佛，不認識的就是。』馬鳴說：『佛既然不認識，怎麼知道就是呢？』祖師說：『既然不認識佛，怎麼知道不是呢？』馬鳴說：『這是鋸子的道理。』祖師說：『那是木頭的道理。』祖師反問鋸子的道理是什麼，馬鳴回答：『與師父平分。』馬鳴又問木頭的道理是什麼，祖師說：『你被我解開了。』馬鳴豁然開悟，於是請求剃度。祖師對眾人說：『這位大士，過去是毗舍離國的國王，因為他的國家有一類裸體的人，像馬的陰部一樣。國王運用神通，讓蠶吐絲為他們做衣服。後來轉生到中印度，馬因為感念而悲鳴，所以號稱馬鳴。如來曾預言，滅度后六百年，馬鳴將在波羅奈國，摧伏異端，度化無量眾生，現在正是時候。』於是將法偈傳給他：『迷悟如隱顯，明暗不相離。今付隱顯法，非一亦非二。』傳法完畢，祖師顯現神通變化，安詳圓寂。眾人建造寶塔，將祖師的全身安葬其中。 第十二世祖 馬鳴大士（含義），是波羅奈國人。又說大士彈琴，馬感悲鳴，所以稱馬鳴大士（含義）。也叫功勝（含義），善於開導，感化人心，著有《甘蔗論》十萬偈。 安王己亥二十年。 第十二世祖馬鳴大士繼承宗統（五十六年）。
【English Translation】 English version The 16th year of Yiwei. The 17th year of Bingshen. The 18th year of Dingyou. The 19th year of Wuxu (Jingde Records of the Transmission of the Lamp mistakenly states the 14th year) (AD). The Patriarch transmitted the true Dharma to Asvaghosa and passed into Nirvana. The Patriarch's teachings spread to countless beings, and more than five hundred attained enlightenment. Once, the Patriarch arrived in the country of Varanasi, and an elder came to join the assembly. The Patriarch said to the assembly, 'Do you recognize this person who has come?' The Buddha prophesied that the sage Asvaghosa would inherit my Dharma. Thereupon, Asvaghosa paid his respects and asked, 'I wish to know the Buddha, which one is it?' The Patriarch said, 'If you wish to know the Buddha, it is the one you do not recognize.' Asvaghosa said, 'If the Buddha is not recognized, how can one know it is?' The Patriarch said, 'If the Buddha is not recognized, how can one know it is not?' Asvaghosa said, 'This is the principle of the saw.' The Patriarch said, 'That is the principle of the wood.' The Patriarch then asked what the principle of the saw was, and Asvaghosa replied, 'To be divided equally with the master.' Asvaghosa then asked what the principle of the wood was, and the Patriarch said, 'You are being cut open by me.' Asvaghosa suddenly awakened and requested ordination. The Patriarch said to the assembly, 'This great being was formerly the king of the country of Vaishali, because there was a class of naked people in his country, like the genitals of horses. The king used his supernatural powers to have silkworms spin silk to make clothes for them. Later, he was reborn in Central India, and the horses, feeling grateful, neighed sadly, hence the name Asvaghosa (meaning). The Tathagata prophesied that six hundred years after his Nirvana, Asvaghosa would subdue heretical paths and liberate countless beings in the country of Varanasi, and now is the time.' Thereupon, he transmitted the Dharma verse: 'Delusion and enlightenment are like concealment and manifestation, light and darkness are inseparable. Now I transmit the Dharma of concealment and manifestation, neither one nor two.' After transmitting the Dharma, the Patriarch manifested supernatural transformations and peacefully entered Nirvana. The assembly built a precious pagoda to enshrine the Patriarch's entire body. The Twelfth Ancestor The Great Master Asvaghosa (meaning) was from the country of Varanasi. It is also said that when the Great Master played the lute, the horses felt sad and neighed, hence the name Great Master Asvaghosa (meaning). He is also known as Gunasena (meaning), and is skilled at enlightening and influencing people's minds, and composed the 'Treatise on Sugarcane' of one hundred thousand verses. The 20th year of Anwang Jihai. The Twelfth Ancestor, the Great Master Asvaghosa, inherited the lineage (56th year).
祖作起信論。
佛滅后。六百年來。弘法大士。依三界唯心立性宗。依萬法唯識立相宗。各立門庭。不能融通。互相是非。祖乃作起信論以一之。會相歸性。依一心法。立真如生滅二門。真如顯真心不迷之體。性不礙相也。生滅顯一心隨緣染凈之用。相不礙性也。人能識破妄相。會歸一心。所謂歸源無二。斯為一路涅槃門也。
庚子二十一年。
祖住世傳法。
辛丑二十二年。
壬寅二十三年。
癸卯二十四年。
甲辰二十五年。
乙巳二十六年。
烈王(諱喜安王子在位七年按謚法秉德尊業曰烈)。
烈王丙午元年。
丁未二年。
戊申三年。
己酉四年。
庚戌五年。
辛亥六年。
壬子七年。
顯王(諱扁烈王弟在位四十八年謚法未詳)。
顯王癸丑元年。
甲寅二年。
乙卯三年。
丙辰四年。
丁巳五年。
戊午六年。
己未七年。
庚申八年。
辛酉九年。
壬戌十年。
癸亥十一年。
甲子十二年。
乙丑十三年。
丙寅十四年。
丁卯十五年。
戊辰十六年。
己巳十七
【現代漢語翻譯】 現代漢語譯本 祖師創作《起信論》。
在佛陀滅度后六百年，弘揚佛法的大士們，有的依據三界唯心建立性宗，有的依據萬法唯識建立相宗。各自創立門庭，不能互相融通，互相爭論是非。祖師於是創作《起信論》來統一這些觀點，使相歸於性，依據一心之法，建立真如和生滅二門。真如門顯示真心不迷惑的本體，說明性不妨礙相；生滅門顯示一心隨順因緣而有染凈的作用，說明相不妨礙性。人們如果能夠識破虛妄的相，迴歸於一心，就是所謂的歸源無二，這就是通往涅槃的唯一道路。
庚子二十一年（時間缺失）。
祖師住世傳法。
辛丑二十二年（時間缺失）。
壬寅二十三年（時間缺失）。
癸卯二十四年（時間缺失）。
甲辰二十五年（時間缺失）。
乙巳二十六年（時間缺失）。
烈王（諱喜，安王子，在位七年，按照謚法，秉持德行，尊重事業，稱為烈）。
烈王丙午元年（時間缺失）。
丁未二年（時間缺失）。
戊申三年（時間缺失）。
己酉四年（時間缺失）。
庚戌五年（時間缺失）。
辛亥六年（時間缺失）。
壬子七年（時間缺失）。
顯王（諱扁，烈王之弟，在位四十八年，謚法不詳）。
顯王癸丑元年（時間缺失）。
甲寅二年（時間缺失）。
乙卯三年（時間缺失）。
丙辰四年（時間缺失）。
丁巳五年（時間缺失）。
戊午六年（時間缺失）。
己未七年（時間缺失）。
庚申八年（時間缺失）。
辛酉九年（時間缺失）。
壬戌十年（時間缺失）。
癸亥十一年（時間缺失）。
甲子十二年（時間缺失）。
乙丑十三年（時間缺失）。
丙寅十四年（時間缺失）。
丁卯十五年（時間缺失）。
戊辰十六年（時間缺失）。
己巳十七年（時間缺失）。
【English Translation】 English version The Patriarch composed the Awakening of Faith in the Mahayana.
Six hundred years after the Buddha's Parinirvana, great Dharma masters, some based on the 'Mind-Only' of the Three Realms established the Essence School (性宗), and others based on the 'Consciousness-Only' of all Dharmas established the Phenomenon School (相宗). Each established their own schools, unable to reconcile with each other, and debated right and wrong. The Patriarch then composed the Awakening of Faith in the Mahayana to unify these views, causing phenomena to return to essence, and based on the One Mind Dharma, established the Two Gates of Suchness and Production-Cessation. The Suchness Gate reveals the non-deluded substance of the True Mind, explaining that essence does not obstruct phenomena; the Production-Cessation Gate reveals the function of the One Mind following conditions with defilement and purity, explaining that phenomena do not obstruct essence. If people can recognize and break through illusory phenomena and return to the One Mind, this is what is called returning to the source without duality, and this is the only path to Nirvana.
Year Gengzi 21 (missing time period).
The Patriarch lived in the world and transmitted the Dharma.
Year Xinchou 22 (missing time period).
Year Renyin 23 (missing time period).
Year Guimao 24 (missing time period).
Year Jiachen 25 (missing time period).
Year Yisi 26 (missing time period).
King Lie (諱喜, Prince An, reigned for seven years; according to the posthumous law, upholding virtue and respecting career is called Lie).
King Lie, Year Bingwu 1 (missing time period).
Year Dingwei 2 (missing time period).
Year Wushen 3 (missing time period).
Year Jiyou 4 (missing time period).
Year Gengxu 5 (missing time period).
Year Xinhai 6 (missing time period).
Year Renzi 7 (missing time period).
King Xian (諱扁, younger brother of King Lie, reigned for forty-eight years; posthumous law unknown).
King Xian, Year Guichou 1 (missing time period).
Year Jiayin 2 (missing time period).
Year Yimao 3 (missing time period).
Year Bingchen 4 (missing time period).
Year Dingsi 5 (missing time period).
Year Wuwu 6 (missing time period).
Year Jiwei 7 (missing time period).
Year Gengshen 8 (missing time period).
Year Xinyou 9 (missing time period).
Year Renxu 10 (missing time period).
Year Guihai 11 (missing time period).
Year Jiazi 12 (missing time period).
Year Yichou 13 (missing time period).
Year Bingyin 14 (missing time period).
Year Dingmao 15 (missing time period).
Year Wuchen 16 (missing time period).
Year Jisi 17 (missing time period).
年。
庚午十八年。
辛未十九年。
佛滅后六百年。
壬申二十年。
癸酉二十一年。
甲戌二十二年。
乙亥二十三年。
丙子二十四年。
丁丑二十五年。
戊寅二十六年。
己卯二十七年。
庚辰二十八年。
辛巳二十九年。
壬午三十年。
癸未三十一年。
甲申三十二年。
乙酉三十三年。
丙戌三十四年。
丁亥三十五年。
戊子三十六年。
己丑三十七年。
庚寅三十八年。
辛卯三十九年。
壬辰四十年。
癸巳四十一年。
甲午四十二年(景德傳燈錄作三十七年者誤)。
祖付迦毗摩羅大法眼藏 入定示滅。
祖行化至華氏國。說法之次。忽有老人。座前仆地。祖謂眾曰。此非庸流。當有異相。言訖不見。俄從地涌出一金色人。復化為女子。右手指祖而說偈曰。稽首長老尊。當受如來記。今於此地上。宣通第一義。說偈已。瞥然不見。祖曰。將有魔來。與吾校力。有頃。風雨暴至。天地晦冥。祖曰。魔之來信矣。吾除當。之。即指空中。見一大金龍。奮發威神。震動山嶽。祖儼然于座。魔事隨滅。經七日。有
【現代漢語翻譯】 現代漢語譯本 庚午十八年。 辛未十九年。 佛滅后六百年。 壬申二十年。 癸酉二十一年。 甲戌二十二年。 乙亥二十三年。 丙子二十四年。 丁丑二十五年。 戊寅二十六年。 己卯二十七年。 庚辰二十八年。 辛巳二十九年。 壬午三十年。 癸未三十一年。 甲申三十二年。 乙酉三十三年。 丙戌三十四年。 丁亥三十五年。 戊子三十六年。 己丑三十七年。 庚寅三十八年。 辛卯三十九年。 壬辰四十年。 癸巳四十一年。 甲午四十二年（景德傳燈錄作三十七年者誤）。 祖師將迦毗摩羅（Kapimala）的大法眼藏傳付后，入定示寂。 祖師行化至華氏國，說法之時，忽然有一位老人，在座前倒地。祖師對眾人說：『此人並非庸俗之輩，當有奇異之相。』說完就不見了。不久，從地裡涌出一個金色人，又變化為女子，右手指著祖師而說偈語：『稽首長老尊，當受如來記，今於此地上，宣通第一義。』說完偈語后，忽然不見。祖師說：『將有魔來，與我較量力量。』過了一會兒，風雨大作，天地昏暗。祖師說：『魔的到來是確實的了，我應當除去它。』隨即指向空中，看見一條大金龍，奮發威猛的神力，震動山嶽。祖師端坐在座位上，魔事隨即消滅。經過七天，有
【English Translation】 English version Year Gengwu, year 18. Year Xinwei, year 19. Six hundred years after the Buddha's Nirvana. Year Renchen, year 20. Year Guiyou, year 21. Year Jiaxu, year 22. Year Yihai, year 23. Year Bingzi, year 24. Year Dingchou, year 25. Year Wuyin, year 26. Year Jimou, year 27. Year Gengchen, year 28. Year Xinsi, year 29. Year Renwu, year 30. Year Guiwei, year 31. Year Jiashen, year 32. Year Yiyou, year 33. Year Bingxu, year 34. Year Dinghai, year 35. Year Wuzi, year 36. Year Jichou, year 37. Year Gengyin, year 38. Year Xinmao, year 39. Year Renchen, year 40. Year Guisi, year 41. Year Jiawu, year 42 (The record in Jingde Records of the Transmission of the Lamp stating year 37 is incorrect). The Patriarch transmitted the Great Dharma Eye Treasury to Kapimala (迦毗摩羅), then entered Samadhi and demonstrated Nirvana. The Patriarch traveled and taught in the country of Huashi. During a Dharma talk, suddenly an old man fell to the ground before the seat. The Patriarch said to the assembly, 'This is no ordinary person; there will be a strange sign.' As soon as he finished speaking, the man disappeared. Shortly after, a golden person emerged from the ground and transformed into a woman, who pointed at the Patriarch with her right finger and spoke a verse: 'I bow to the venerable elder, who shall receive the Tathagata's prediction. Now on this ground, proclaim the supreme meaning.' After reciting the verse, she vanished suddenly. The Patriarch said, 'A demon will come to test my strength.' After a while, a violent storm arose, and the sky and earth became dark. The Patriarch said, 'The demon's arrival is certain; I should eliminate it.' Immediately, he pointed to the sky and saw a great golden dragon, displaying its mighty power, shaking the mountains. The Patriarch sat solemnly in his seat, and the demonic events subsided. After seven days, there was
小蟲。大若蟭螟。潛形座下。祖以手取之。示眾曰。斯乃魔之所變。盜聽吾法耳。放之令去。魔不能動。祖告之曰。汝但歸依三寶。即得神通。遂複本形。作禮懺悔。祖問曰。汝名誰耶。眷屬多少。曰。我名迦毗摩羅。有三千眷屬。祖曰。盡汝神力。變化若何。曰。我化巨海。極為小事。祖曰。汝化性海得否。曰。何為性海。我未嘗知。祖即為說性海曰。山河大地。皆依建立。三昧六通。由茲發見。迦毗摩羅聞言。遂發信心。與徒眾三千。俱求剃度。祖乃召五百羅漢。與授具戒。復告之曰。如來大法眼藏。今當付汝。汝聽偈言。隱顯即本法。明暗元不二。今付悟了法。非取亦非離。付囑已。即入龍奮迅三昧。挺身空中。如日輪相。然後示滅。四眾藏真體于龍龕。
祥符蔭曰。祖師未聞正法時。多皆外道魔羅。才聞性海。便成正覺。洵乎至理一言。轉凡成聖也。放下屠刀。千佛一數。人亦何多自畫乎。
宗統編年卷之四 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之五
第十三世祖
迦毗摩羅尊者。華氏國人也。初為外道。有徒三千。通諸異論。後於馬鳴尊者得法。造無我論一百偈。此論至處。無魔不摧。
顯王乙未四十三年。
第十三世祖迦毗
【現代漢語翻譯】 現代漢語譯本 一隻小蟲，小得像蟭螟（一種小蟲）。藏身於座位下。祖師用手抓住它，向眾人展示說：『這是魔所變化的，來偷聽我的佛法。』放了它讓它離開，但魔卻無法動彈。祖師告訴它說：『你只要歸依三寶，就能得到神通。』於是小蟲恢復了本來的形狀，向祖師行禮懺悔。祖師問：『你叫什麼名字？有多少眷屬？』回答說：『我名叫迦毗摩羅（Kapimala），有三千眷屬。』祖師說：『用盡你的神力，能變化成什麼？』回答說：『我變化成巨大的海洋，是極小的事情。』祖師說：『你能變化性海嗎？』回答說：『什麼是性海？我從未聽說過。』祖師就為他說性海：『山河大地，都依它而建立；三昧（Samadhi，禪定）六通（Abhijna，六種神通），由此而發現。』迦毗摩羅（Kapimala）聽了這些話，就生起了信心，與他的三千徒眾，一起請求剃度。祖師於是召集五百羅漢，為他們授了具足戒。又告訴他們說：『如來（Tathagata，佛的稱號）大法眼藏，現在交付給你們。你們聽我的偈語：隱沒和顯現就是根本的佛法，光明和黑暗原本不是二元對立的。現在交付給你們的是悟了的佛法，不是可以獲取的，也不是可以捨棄的。』交付完畢后，就進入龍奮迅三昧（Samadhi，禪定），身體升到空中，像太陽的輪廓一樣，然後示現涅槃。四眾弟子將真身藏於龍龕。
祥符（1008-1016）年間，蔭法師說：祖師沒有聽聞正法時，大多是外道魔羅。才聽聞性海，便成就正覺。確實是至理一言，轉凡成聖啊。放下屠刀，立地成佛。人們又何必自己給自己設限呢？
宗統編年卷之四 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之五
第十三世祖
迦毗摩羅（Kapimala）尊者，華氏國人。最初是外道，有徒弟三千人，精通各種不同的理論。後來從馬鳴（Asvaghosa）尊者那裡得到佛法，創作了《無我論》一百首偈頌。這部論傳到哪裡，哪裡的魔障都會被摧毀。
顯王（可能是指後晉出帝石重貴，944-947在位）乙未四十三年（955）。
第十三世祖迦毗（Kapimala）
【English Translation】 English version A small insect, as tiny as a ceratopogonidae (a type of small fly), was hiding under the seat. The Patriarch grabbed it with his hand and showed it to the assembly, saying, 'This is a transformation of a demon, come to eavesdrop on my Dharma.' He released it to leave, but the demon could not move. The Patriarch told it, 'If you take refuge in the Three Jewels, you will gain supernatural powers.' Thereupon, the insect reverted to its original form, prostrated and repented. The Patriarch asked, 'What is your name? How many are your kin?' It replied, 'My name is Kapimala, and I have three thousand kin.' The Patriarch said, 'Using all your divine power, what can you transform into?' It replied, 'Transforming into a vast ocean is a very small matter for me.' The Patriarch said, 'Can you transform the nature-sea?' It replied, 'What is the nature-sea? I have never heard of it.' The Patriarch then explained the nature-sea to him: 'Mountains, rivers, and the great earth are all established upon it; Samadhi (concentration) and the six Abhijna (supernatural powers) arise from it.' Upon hearing these words, Kapimala developed faith and, with his three thousand followers, requested ordination. The Patriarch then summoned five hundred Arhats and conferred the complete precepts upon them. He further told them, 'The Tathagata's (Buddha's title) great Dharma-eye treasury, I now entrust to you. Listen to my verse: Concealment and manifestation are the fundamental Dharma; light and darkness are originally not dualistic. What I now entrust to you is the enlightened Dharma; it is neither something to be grasped nor something to be abandoned.' After the entrustment, he entered the Dragon-Swift Samadhi (concentration), ascended into the air like the disc of the sun, and then manifested Nirvana. The fourfold assembly enshrined his true body in a dragon niche.
During the Xiangfu (1008-1016) era, Dharma Master Yin said: Before the Patriarch heard the true Dharma, he was mostly a heretic Mara. Only upon hearing of the nature-sea did he achieve Right Enlightenment. Truly, a single word of ultimate truth can transform the ordinary into the saintly. Lay down the butcher knife and become a Buddha on the spot. Why do people so often limit themselves?
Chronicles of the Lineage, Volume 4 Supplement to the Wan Xu Zang, Volume 86, No. 1600, Chronicles of the Lineage
Chronicles of the Lineage, Volume 5
The Thirteenth Patriarch
Venerable Kapimala, a native of the country of Hua. Initially, he was a heretic with three thousand disciples, well-versed in various heterodox theories. Later, he obtained the Dharma from Venerable Asvaghosa and composed one hundred verses of the 'Treatise on No-Self.' Wherever this treatise reached, demonic obstacles were destroyed.
In the 43rd year of Xian Wang's reign, cyclical year Yiwei (likely referring to Emperor Shi Chonggui of the Later Jin Dynasty, reigned 944-947, so 955 AD).
The Thirteenth Patriarch, Kapimala
摩羅尊者嗣宗統(五十八年)。
丙申四十四年。
祖住世傳法。
丁酉四十五年。
戊戌四十六年。
己亥四十七年。
庚子四十八年。
慎靚王(諱定顯王子在位六年謚法未詳)。
慎靚王辛丑元年壬寅二年。
癸卯三年。
甲辰四年。
乙巳五年。
丙午六年。
赧王(諱延慎靚王子在位五十九年按謚法喪國心恤曰赧)。
赧王丁未元年。
戊申二年。
己酉三年。
庚戌四年。
辛亥五年。
壬子六年。
癸丑七年。
甲寅八年。
乙卯九年。
丙辰十年。
丁巳十一年。
戊午十二年。
己未十三年。
庚申十四年。
辛酉十五年。
壬戌十六年。
癸亥十七年。
甲子十八年。
乙丑十九年。
丙寅二十年。
丁卯二十一年。
戊辰二十二年。
己巳二十三年。
庚午二十四年。
辛未二十五年。
壬申二十六年。
癸酉二十七年。
甲戌二十八年。
乙亥二十九年。
丙子三十年。
丁丑三十一年。
【現代漢語翻譯】 現代漢語譯本 摩羅尊者繼承宗統（五十八年）。
丙申四十四年。
祖師住世傳法。
丁酉四十五年。
戊戌四十六年。
己亥四十七年。
庚子四十八年。
慎靚王（名定，顯王子，在位六年，謚法未詳）。
慎靚王辛丑元年（公元紀年）壬寅二年（公元紀年）。
癸卯三年（公元紀年）。
甲辰四年（公元紀年）。
乙巳五年（公元紀年）。
丙午六年（公元紀年）。
赧王（名延，慎靚王子，在位五十九年，按謚法，喪國心恤曰赧）。
赧王丁未元年（公元紀年）。
戊申二年（公元紀年）。
己酉三年（公元紀年）。
庚戌四年（公元紀年）。
辛亥五年（公元紀年）。
壬子六年（公元紀年）。
癸丑七年（公元紀年）。
甲寅八年（公元紀年）。
乙卯九年（公元紀年）。
丙辰十年（公元紀年）。
丁巳十一年（公元紀年）。
戊午十二年（公元紀年）。
己未十三年（公元紀年）。
庚申十四年（公元紀年）。
辛酉十五年（公元紀年）。
壬戌十六年（公元紀年）。
癸亥十七年（公元紀年）。
甲子十八年（公元紀年）。
乙丑十九年（公元紀年）。
丙寅二十年（公元紀年）。
丁卯二十一年（公元紀年）。
戊辰二十二年（公元紀年）。
己巳二十三年（公元紀年）。
庚午二十四年（公元紀年）。
辛未二十五年（公元紀年）。
壬申二十六年（公元紀年）。
癸酉二十七年（公元紀年）。
甲戌二十八年（公元紀年）。
乙亥二十九年（公元紀年）。
丙子三十年（公元紀年）。
丁丑三十一年（公元紀年）。
【English Translation】 English version Moro Venerable succeeded the lineage (58th year).
Bing Shen 44th year.
The Patriarch resided in the world and transmitted the Dharma.
Ding You 45th year.
Wu Xu 46th year.
Ji Hai 47th year.
Geng Zi 48th year.
King Shenjing (named Ding, son of Prince Xian, reigned for six years, posthumous law unknown).
King Shenjing, Xin Chou 1st year, Ren Yin 2nd year.
Gui Mao 3rd year.
Jia Chen 4th year.
Yi Si 5th year.
Bing Wu 6th year.
King Nan (named Yan, son of King Shenjing, reigned for 59 years; according to posthumous law, losing the country and being concerned is called Nan).
King Nan, Ding Wei 1st year.
Wu Shen 2nd year.
Ji You 3rd year.
Geng Xu 4th year.
Xin Hai 5th year.
Ren Zi 6th year.
Gui Chou 7th year.
Jia Yin 8th year.
Yi Mao 9th year.
Bing Chen 10th year.
Ding Si 11th year.
Wu Wu 12th year.
Ji Wei 13th year.
Geng Shen 14th year.
Xin You 15th year.
Ren Xu 16th year.
Gui Hai 17th year.
Jia Zi 18th year.
Yi Chou 19th year.
Bing Yin 20th year.
Ding Mao 21st year.
Wu Chen 22nd year.
Ji Si 23rd year.
Geng Wu 24th year.
Xin Wei 25th year.
Ren Shen 26th year.
Gui You 27th year.
Jia Xu 28th year.
Yi Hai 29th year.
Bing Zi 30th year.
Ding Chou 31st year.
戊寅三十二年。
己卯三十三年。
庚辰三十四年。
辛巳三十五年。
壬午三十六年。
癸未三十七年。
甲申三十八年。
乙酉三十九年。
丙戌四十年。
丁亥四十一年。
戊子四十二年。
己丑四十三年。
庚寅四十四年。
辛卯四十五年。
壬辰四十六年(景德傳燈錄作四十一年者誤)。
祖付囑龍樹大法 示寂。
祖領徒至西印度。彼有太子名云自在。仰尊者名請于宮中供養。祖曰。如來有教。沙門不得親近國王大臣有勢之家。太子曰。今我國城之北。有大山焉。山有一石窟。可禪寂於此否。祖曰。諾。即入彼山。行數里。逢一大蟒。祖直前不顧。盤繞祖身。祖因與授三歸依。蟒聽訖而去。祖將至石窟。復有一老人素服而出。合掌問訊。祖曰。汝何所止。答曰。我昔嘗為比邱。多樂寂靜。有初學比邱。數來請益。而我煩于應答。起嗔恨想。命終墮為蟒身。住是窟中。今已千載。適遇尊者護聞戒法。故來謝爾。祖問曰。此山更有何人居止。曰。此去十里。有大樹蔭覆五百大龍。其樹王名龍樹。常為龍眾說法。我亦聽受耳。祖遂與徒眾詣彼。龍樹出迎曰。深山孤寂。龍蟒所居。大德至尊。何枉神足。祖
【現代漢語翻譯】 現代漢語譯本 戊寅三十二年（時間待考）。 己卯三十三年（時間待考）。 庚辰三十四年（時間待考）。 辛巳三十五年（時間待考）。 壬午三十六年（時間待考）。 癸未三十七年（時間待考）。 甲申三十八年（時間待考）。 乙酉三十九年（時間待考）。 丙戌四十年（時間待考）。 丁亥四十一年（時間待考）。 戊子四十二年（時間待考）。 己丑四十三年（時間待考）。 庚寅四十四年（時間待考）。 辛卯四十五年（時間待考）。 壬辰四十六年（《景德傳燈錄》中記為四十一年是錯誤的）。 祖師將龍樹（Nāgārjuna）大法交付於他，然後示寂。 祖師帶領弟子前往西印度。那裡有一位太子，名叫云自在（Yun Zizai）。他仰慕尊者的名聲，邀請祖師到宮中接受供養。祖師說：『如來（Tathāgata）有教導，沙門（Śrāmaṇa）不應親近國王、大臣等有權勢的人家。』太子說：『現在我國城北，有一座大山，山上有一個石窟，可以在那裡禪修嗎？』祖師說：『可以。』於是進入那座山，走了幾里路，遇到一條大蟒蛇。祖師直接向前走，毫不畏懼。蟒蛇盤繞祖師的身體。祖師於是為它授三歸依（Triratna）。蟒蛇聽完后離去。祖師將要到達石窟時，又有一位老人穿著素服出來，合掌問訊。祖師問：『你住在這裡做什麼？』老人回答說：『我過去曾經是一位比邱（Bhiksu），喜歡安靜。有初學的比邱（Bhiksu）多次來請教，我厭煩于應答，生起嗔恨的想法，命終后墮落為蟒蛇身，住在這窟中，至今已經千年。恰好遇到尊者護持戒法，所以前來感謝您。』祖師問：『這座山還有什麼人居住？』老人說：『從這裡往西十里，有一棵大樹，樹蔭覆蓋五百條大龍。那樹王名叫龍樹（Nāgārjuna），經常為龍眾說法，我也聽受。』祖師於是和徒眾前往那裡。龍樹（Nāgārjuna）出來迎接說：『深山孤寂，是龍蟒居住的地方，大德至尊，為何屈尊降臨？』祖師
【English Translation】 English version Year Wuyin, thirty-second year (Time to be verified). Year Jimao, thirty-third year (Time to be verified). Year Gengchen, thirty-fourth year (Time to be verified). Year Xinsi, thirty-fifth year (Time to be verified). Year Renwu, thirty-sixth year (Time to be verified). Year Guiwei, thirty-seventh year (Time to be verified). Year Jiashen, thirty-eighth year (Time to be verified). Year Yiyou, thirty-ninth year (Time to be verified). Year Bingxu, fortieth year (Time to be verified). Year Dinghai, forty-first year (Time to be verified). Year Wuzi, forty-second year (Time to be verified). Year Jichou, forty-third year (Time to be verified). Year Gengyin, forty-fourth year (Time to be verified). Year Xinmao, forty-fifth year (Time to be verified). Year Renchen, forty-sixth year (The record of the forty-first year in 'Jingde Records of the Transmission of the Lamp' is incorrect). The Patriarch entrusted the great Dharma to Nāgārjuna (龍樹), and then entered Parinirvana. The Patriarch led his disciples to West India. There was a prince named Yun Zizai (云自在). Admiring the Venerable's reputation, he invited the Patriarch to the palace for offerings. The Patriarch said, 'The Tathāgata (如來) taught that Śrāmaṇas (沙門) should not be close to kings, ministers, or powerful families.' The prince said, 'Now, north of our city, there is a large mountain with a stone cave. Can one practice Chan meditation there?' The Patriarch said, 'Yes.' So he entered the mountain and walked several miles, encountering a large python. The Patriarch walked straight ahead without fear. The python coiled around the Patriarch's body. The Patriarch then gave it the Three Refuges (Triratna). After listening, the python left. As the Patriarch was about to reach the stone cave, an old man in plain clothes came out and greeted him with palms together. The Patriarch asked, 'What are you doing here?' The old man replied, 'I used to be a Bhiksu (比邱), fond of quietude. Novice Bhiksus (比邱) often came to ask for advice, and I was annoyed by answering, giving rise to thoughts of anger. After death, I fell into the body of a python, living in this cave for a thousand years. I happened to meet the Venerable protecting the precepts, so I came to thank you.' The Patriarch asked, 'Are there any other people living on this mountain?' The old man said, 'Ten miles west from here, there is a large tree that shades five hundred great dragons. The king of that tree is named Nāgārjuna (龍樹), who often preaches to the dragon assembly, and I also listen.' The Patriarch then went there with his disciples. Nāgārjuna (龍樹) came out to greet them, saying, 'The deep mountains are lonely, inhabited by dragons and pythons. Why does the Great Virtue, the Most Honored, condescend to descend?' The Patriarch
曰。我非至尊。來訪賢者。龍樹默唸曰。此師能決定性。明道眼否。是大聖繼真乘否。祖曰。汝雖心語。我已意知。但辦出家。何慮吾之不聖。龍樹聞已。悔謝。祖即與度脫。及五百龍眾。俱授具戒。復告之曰。今以如來大法眼藏。付囑于汝。諦聽偈言。非隱非顯法。說是真實際。悟此隱顯法。非愚亦非智。付法已。即見神變。化火焚身。龍樹收五色舍利建塔。
第十四世祖
龍樹尊者。亦名龍勝。豪貴家生。少能誦四韋陀典。善知眾藝。才辯神明。因作妖術敗。出家。誦盡閻浮經論。自謂一切智人。大龍愍之。接入龍宮。廣閱法藏。遂為龍眾所歸。遇摩羅尊者付法。所化國王外道無數。造大智度論。中論。十二門論等。數十部(性宗祖述於此)。
癸巳四十七年。
第十四世祖龍樹尊者嗣宗統(五十七年)。
甲午四十八年。
祖住世傳法。
祖入龍宮閱藏傳華嚴經下本歸 發明(華嚴經。乃法報佛。及法身大士所說。非化佛。及應化聖賢所說。故不入前時教之列)○(龍宮閱藏。在未付法前。附書於此)。
祖入龍宮看藏。見華嚴經有三本。上本十三世界微塵數偈。一四天下微塵數品。中本四十九萬八千八百偈。一千二百品。下本十萬偈。四十八品。上本非佛
【現代漢語翻譯】 現代漢語譯本： （來者）說：『我不是至尊之人，前來拜訪賢者。』龍樹（Nāgārjuna，菩薩名）心中默想：『這位法師能夠決斷事物的性質，明辨真理的慧眼嗎？是繼承大聖教法的真傳之人嗎？』祖師（摩羅尊者）說：『你雖然在心中默語，但我已經用意念知曉。只要決心出家，何必擔憂我不是聖人呢？』龍樹聽后，感到慚愧並謝罪。祖師隨即為他剃度，併爲五百龍眾授予具足戒。之後告訴龍樹：『現在我將如來（Tathāgata，佛的稱號）的大法眼藏（Dharma-cakṣu，佛法的精髓）交付給你，仔細聽我的偈語：非隱蔽也非顯露的法，述說著真實的實際。領悟這隱蔽與顯露的法，既非愚昧也非智慧。』交付佛法后，祖師便顯現神通，化為火焰焚燒自身。龍樹收集五色舍利，建造佛塔。
第十四世祖師
龍樹尊者（Nāgārjuna），又名龍勝，出生于豪門貴族之家。年少時就能背誦四部《吠陀經》（Vedas），精通各種技藝，才華橫溢，明察事理。因為使用妖術失敗而出家。誦讀了整個閻浮提（Jambudvīpa，我們所居住的世界）的經論，自認為是一切智人。大龍（Mahā-nāga，龍王）憐憫他，將他接入龍宮，廣泛閱讀佛法寶藏。於是被龍眾所歸服。遇到摩羅尊者（Mahāratna，祖師名）傳授佛法。所教化的國王和外道無數。著有《大智度論》（Mahāprajñāpāramitopadeśa）、《中論》（Mūlamadhyamakakārikā）、《十二門論》等數十部（性宗的祖師在此闡述）。
癸巳四十七年（具體年份待考，根據上下文推斷為後秦弘始十五年，公元413年）
第十四世祖龍樹尊者繼承宗統（五十七年）。
甲午四十八年（具體年份待考，根據上下文推斷為後秦弘始十六年，公元414年）
祖師住世傳法。
祖師進入龍宮閱讀經藏，傳出《華嚴經》（Avataṃsaka Sūtra）的下本回歸（闡明：《華嚴經》是法報佛（Sambhogakāya），以及法身大士（Dharmakāya-bodhisattva）所說，不是化佛（Nirmāṇakāya），以及應化聖賢所說，所以不列入之前的教法之列）。（在未傳法之前，祖師在龍宮閱讀經藏，附在此處記錄）。
祖師進入龍宮觀看經藏，見到《華嚴經》有三本。上本有十三世界微塵數偈，一四天下微塵數品。中本有四十九萬八千八百偈，一千二百品。下本有十萬偈，四十八品。上本不是佛……
English version: He (the visitor) said, 'I am not the Supreme One, but I come to visit the wise.' Nāgārjuna (a Bodhisattva's name) thought silently, 'Can this master determine the nature of things and have the wisdom eye to discern the truth? Is he the true successor of the Great Sage's teachings?' The Patriarch (Mahāratna) said, 'Although you speak in your heart, I already know your thoughts. As long as you are determined to renounce the world, why worry that I am not a sage?' Upon hearing this, Nāgārjuna felt ashamed and apologized. The Patriarch then tonsured him and bestowed the complete precepts upon the five hundred dragon hosts. Afterwards, he told Nāgārjuna, 'Now I entrust to you the Dharma-cakṣu (the essence of the Buddha's teachings), the great treasury of the Tathāgata (an epithet of the Buddha). Listen carefully to my verse: The Dharma is neither hidden nor revealed, it speaks of the true reality. Understanding this hidden and revealed Dharma is neither foolish nor wise.' After entrusting the Dharma, the Patriarch manifested supernatural powers and transformed into flames, burning his body. Nāgārjuna collected the five-colored relics and built a pagoda.
The Fourteenth Patriarch
The Venerable Nāgārjuna, also known as Dragon Victory, was born into a wealthy and noble family. In his youth, he could recite the four Vedas (ancient Indian scriptures) and was skilled in various arts. He was talented and insightful. He renounced the world after failing in the use of magical arts. He recited all the scriptures and treatises of Jambudvīpa (the world we inhabit), considering himself to be omniscient. The Great Dragon (Mahā-nāga, the Dragon King) took pity on him and brought him into the Dragon Palace, where he extensively read the Dharma treasures. Thus, he was revered by the dragon hosts. He encountered the Venerable Mahāratna (the Patriarch's name), who transmitted the Dharma to him. He converted countless kings and heretics. He authored tens of treatises, including the Mahāprajñāpāramitopadeśa (Great Discourse on the Perfection of Wisdom), the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way), and the Dvādaśadvāra-śāstra (Twelve Gate Treatise) (the founder of the Nature School elaborated on this).
In the 47th year of Gui Si (year to be determined, based on context, inferred to be the 15th year of Hongshi of Later Qin, 413 AD)
The Fourteenth Patriarch, the Venerable Nāgārjuna, inherited the lineage (57th year).
In the 48th year of Jia Wu (year to be determined, based on context, inferred to be the 16th year of Hongshi of Later Qin, 414 AD)
The Patriarch resided in the world and transmitted the Dharma.
The Patriarch entered the Dragon Palace to read the scriptures and transmitted the lower section of the Avataṃsaka Sūtra (Flower Garland Sutra) back to the world (Clarification: The Avataṃsaka Sūtra was spoken by the Sambhogakāya (Reward Body) Buddha and the Dharmakāya-bodhisattva (Dharma Body Bodhisattva), not by the Nirmāṇakāya (Transformation Body) Buddha and the manifested sages, so it is not included in the previous teachings). (The Patriarch reading the scriptures in the Dragon Palace occurred before the Dharma transmission and is recorded here).
The Patriarch entered the Dragon Palace to view the scriptures and saw that there were three versions of the Avataṃsaka Sūtra. The upper version had as many verses as dust motes in thirteen world-systems and as many chapters as dust motes in one four-continent world-system. The middle version had 498,800 verses and 1,200 chapters. The lower version had 100,000 verses and 48 chapters. The upper version was not spoken by the Buddha...
【English Translation】 English translation line 1 English translation line 2
不能知。中本惟住地菩薩乃能知之。遂記下本回歸西土。傳至東震。僅八十卷。三十九品。乃前分三萬六千偈。尚有六萬四千偈。九品在西土。云棲宏曰。宋儒有言。讀一部華嚴經。不如看一艮卦。此說高明者。自知其謬。庸劣者遂信不疑。開邪見門。塞圓乘路。言不可不慎也。假令說讀一部易經。不如看一艮卦。然且不可。況佛法耶。況佛法之華嚴耶。華嚴具無量門。諸大乘經。猶是華嚴無量門中之一門耳。華嚴天王也。諸大乘經侯封也。諸小乘經。侯封之附庸也。余可知矣。
乙未四十九年。
丙申五十年。
丁酉五十一年。
戊戌五十二年。
己亥五十三年。
庚子五十四年。
辛丑五十五年。
壬寅五十六年。
祖至南印度化諸外道。
祖行化至南印度。彼有外道五千。興大幻術。王與國人。靡然從之。不知向佛。祖感慨憫之。易其威儀。白衣持幡。每俟王出。則趨其前。或隱或顯。如是者七載。王一日忽異之。問曰。汝何者。而前吾行。追之不得。縱之不去。祖曰。吾是智人。知一切法。王曰。汝知諸天。今何所為。祖曰。天今與修羅方戰。王曰。何以明之。祖曰。頃則徴矣。俄有戈戟手足。自空紛然而下。王遂大敬信。命諸外道皆歸禮祖
【現代漢語翻譯】 現代漢語譯本： 無法得知。《華嚴經》中本惟住地菩薩才能知曉此事。於是記錄下原本回歸西土（指印度）。傳到東震（指中國），僅有八十卷，三十九品。這是前一部分的三萬六千偈，尚有六萬四千偈和九品留在西土。云棲宏大師說，宋朝的儒生有話說，『讀一部《華嚴經》，不如看一個艮卦』。這種說法高明的人自然知道是錯誤的，庸碌低下的人就信以為真，開啟邪見之門，堵塞圓滿佛法的道路。言語不可不謹慎啊！即使說讀一部《易經》，不如看一個艮卦，那也是不可以的，更何況是佛法呢？更何況是佛法中的《華嚴經》呢？《華嚴經》具備無量的法門，諸大乘經典，也只是《華嚴經》無量法門中的一個法門而已。《華嚴經》是天王，諸大乘經典是諸侯封地，諸小乘經典是諸侯封地的附庸。其餘的道理可以由此得知了。
乙未四十九年（1655年）。
丙申五十年（1656年）。
丁酉五十一年（1657年）。
戊戌五十二年（1658年）。
己亥五十三年（1659年）。
庚子五十四年（1660年）。
辛丑五十五年（1661年）。
壬寅五十六年（1662年）。
祖師到達南印度教化各個外道。
祖師前往南印度教化。那裡有五千外道，施行巨大的幻術，國王和國民都被迷惑，不知道歸向佛法。祖師感慨憐憫他們，改變自己的威儀，身穿白衣，手持幡旗，每次等待國王出行，就走到他前面，或者隱身或者顯現，這樣持續了七年。國王有一天忽然覺得奇怪，問道：『你是什麼人？總是在我前面行走，追趕你追不上，放任你你也不離開。』祖師說：『我是智者，知道一切法。』國王說：『你瞭解諸天的事情，現在要做什麼？』祖師說：『天現在正和阿修羅作戰。』國王說：『憑什麼證明？』祖師說：『很快就會有徵兆了。』一會兒，就有戈戟手足，從空中紛紛落下。國王於是非常敬信，命令所有外道都來禮拜祖師。
【English Translation】 English version: It cannot be known. Only the Bodhisattvas abiding in the middle stages of the Avatamsaka Sutra can know it. Thus, it was recorded and returned to the Western Lands (India). When it was transmitted to the Eastern Lands (China), there were only eighty volumes and thirty-nine chapters. This is the first part of the thirty-six thousand gathas. There are still sixty-four thousand gathas and nine chapters remaining in the Western Lands. Master Yunqi Hong said, 'A Confucian scholar of the Song Dynasty said, 'Reading one Avatamsaka Sutra is not as good as looking at one Gen hexagram.' Those who are wise will naturally know that this statement is wrong, but those who are mediocre and inferior will believe it without doubt, opening the door to wrong views and blocking the path to perfect Dharma. Words must be used with caution! Even if one were to say that reading one I Ching is not as good as looking at one Gen hexagram, that would still be unacceptable, let alone when it comes to the Buddha Dharma? Let alone when it comes to the Avatamsaka Sutra of the Buddha Dharma? The Avatamsaka Sutra possesses limitless Dharma doors. The Great Vehicle Sutras are merely one of the limitless doors of the Avatamsaka Sutra. The Avatamsaka Sutra is a heavenly king, the Great Vehicle Sutras are feudal lords, and the Small Vehicle Sutras are vassals of the feudal lords. The rest can be understood from this.'
The 49th year of Yiwei (1655).
The 50th year of Bingshen (1656).
The 51st year of Dingyou (1657).
The 52nd year of Wuxu (1658).
The 53rd year of Jihai (1659).
The 54th year of Gengzi (1660).
The 55th year of Xinchou (1661).
The 56th year of Renyin (1662).
The Patriarch went to Southern India to transform various heretics.
The Patriarch went to Southern India to teach and transform. There were five thousand heretics there, performing great illusions. The king and the people of the country were all deluded and did not know to turn to the Buddha Dharma. The Patriarch was moved with compassion for them, changed his demeanor, wore white clothes, and held a banner. Every time he waited for the king to go out, he would walk in front of him, sometimes hiding and sometimes appearing, and this continued for seven years. One day, the king suddenly felt strange and asked, 'Who are you? You are always walking in front of me. I cannot catch you when I chase you, and you do not leave when I let you go.' The Patriarch said, 'I am a wise man, and I know all Dharmas.' The king said, 'You know about the affairs of the heavens, what are you doing now?' The Patriarch said, 'The heavens are now fighting with the Asuras.' The king said, 'How can you prove it?' The Patriarch said, 'There will be signs soon.' After a while, spears, halberds, hands, and feet fell from the sky. The king was then greatly respectful and ordered all the heretics to pay homage to the Patriarch.
。祖悉化之。令歸三寶。
癸卯五十七年。
甲辰五十八年。
乙巳五十九年(是年西周亡)。
東周君惠公(立七年)。
惠公丙午元年。
丁未二年。
戊申三年。
己酉四年。
庚戌五年。
辛亥六年。
佛滅后七百年。
壬子七年(是年周亡戰國七雄相次歸秦)。
秦(都咸陽今西安府其先柏翳佐舜有功賜姓嬴後有非子封于秦秦仲始大莊襄並周而有天下國號秦)。
莊襄王(諱楚孝文王子在位三年按謚法武而不遂曰莊闢地有德曰襄)。
秦莊襄王癸丑二年(前壬子年改元)。
甲寅三年。
始皇帝(諱政實姓呂氏在位及並天下即帝位共三十七年)。
秦王政乙卯元年丙辰二年。
丁巳三年。
戊午四年。
己未五年。
庚申六年。
辛酉七年。
壬戌八年。
癸亥九年。
甲子十年。
乙丑十一年。
丙寅十二年。
丁卯十三年。
戊辰十四年。
己巳十五年。
庚午十六年。
辛未十七年。
壬申十八年。
癸酉十九年。
甲戌二十年。
乙亥二十一年。
【現代漢語翻譯】 現代漢語譯本：祖先都信服並接受了他的教化，都皈依了三寶（佛、法、僧）。
癸卯五十七年。
甲辰五十八年。
乙巳五十九年（這一年西周滅亡）。
東周君主惠公（在位七年）。
惠公丙午元年。
丁未二年。
戊申三年。
己酉四年。
庚戌五年。
辛亥六年。
佛滅后七百年。
壬子七年（這一年東周滅亡，戰國七雄相繼歸順秦國）。
秦（都城在咸陽，即今天的西安府。秦的祖先柏翳輔佐舜有功，被賜姓嬴。後來有非子被封在秦地，秦仲開始強大，莊襄王吞併了周朝而擁有天下，國號為秦）。
莊襄王（名楚，是孝文王的兒子，在位三年。按照謚法，有武功但未完成大業稱為『莊』，開疆拓土有功德稱為『襄』）。
秦莊襄王癸丑二年（前一年壬子年改年號）。
甲寅三年。
始皇帝（名政，實姓呂氏，在位以及統一天下稱帝，共三十七年）。
秦王政乙卯元年。
丙辰二年。
丁巳三年。
戊午四年。
己未五年。
庚申六年。
辛酉七年。
壬戌八年。
癸亥九年。
甲子十年。
乙丑十一年。
丙寅十二年。
丁卯十三年。
戊辰十四年。
己巳十五年。
庚午十六年。
辛未十七年。
壬申十八年。
癸酉十九年。
甲戌二十年。
乙亥二十一年。
【English Translation】 English version: The ancestors all believed and accepted his teachings, and took refuge in the Three Jewels (Buddha, Dharma, Sangha).
Gui Mao, year 57.
Jia Chen, year 58.
Yi Si, year 59 (In this year, the Western Zhou Dynasty fell).
Duke Hui of Eastern Zhou (reigned for seven years).
Duke Hui, Bing Wu, year 1.
Ding Wei, year 2.
Wu Shen, year 3.
Ji You, year 4.
Geng Xu, year 5.
Xin Hai, year 6.
700 years after the Parinirvana of the Buddha.
Ren Zi, year 7 (In this year, the Eastern Zhou Dynasty fell, and the Seven Warring States successively submitted to the Qin Dynasty).
Qin (The capital was Xianyang, present-day Xi'an Prefecture. The ancestor of Qin, Bai Yi, assisted Shun and was rewarded with the surname Ying. Later, Fei Zi was enfeoffed in the land of Qin, Qin Zhong began to grow strong, and King Zhuangxiang annexed the Zhou Dynasty and possessed the empire, with the dynastic title Qin).
King Zhuangxiang (personal name Chu, son of King Xiaowen, reigned for three years. According to the posthumous law, 'Zhuang' is given to those who have military achievements but did not complete great undertakings, and 'Xiang' is given to those who expanded territory and had meritorious deeds).
Qin, King Zhuangxiang, Gui Chou, year 2 (The era name was changed in the previous year, Ren Zi).
Jia Yin, year 3.
The First Emperor (personal name Zheng, surname Lü, reigned and ruled the unified empire for a total of thirty-seven years).
Qin, King Zheng, Yi Mao, year 1.
Bing Chen, year 2.
Ding Si, year 3.
Wu Wu, year 4.
Ji Wei, year 5.
Geng Shen, year 6.
Xin You, year 7.
Ren Xu, year 8.
Gui Hai, year 9.
Jia Zi, year 10.
Yi Chou, year 11.
Bing Yin, year 12.
Ding Mao, year 13.
Wu Chen, year 14.
Ji Si, year 15.
Geng Wu, year 16.
Xin Wei, year 17.
Ren Shen, year 18.
Gui You, year 19.
Jia Xu, year 20.
Yi Hai, year 21.
丙子二十二年。
丁丑二十三年。
戊寅二十四年。
己卯二十五年。
庚辰二十六年(是年秦並六國自立為始皇帝)。
始皇辛巳二十七年。
壬午二十八年。
癸未二十九年(沙門室利防等一十八人來自西域帝惡其異俗以付獄俄有金剛神碎獄門而出帝懼。即厚禮遣之)。
甲申三十年。
乙酉三十一年。
丙戌三十二年。
丁亥三十三年(是年筑長城)。
戊子三十四年(是年秦燒詩書諸子百家語)。
寶云潛曰。震旦聖人之徒。其在震旦者。讀震旦聖人之書。則不能見震旦聖人之書之真也。西方聖人之徒。其在震旦者。讀西方聖人之書。則實能見西方聖人之書之真也。夫震旦中西方聖人之徒。之於西方聖人。地之相去。如此其遠也。其風氣習俗。不能無殊越也。而震旦中西方聖人之徒。實能見西方聖人之書之真。震旦中震旦聖人之徒。讀震旦聖人之書。萬不及震旦中西方聖人之徒者。此其故何也。嬴秦氏則震旦之一大界限也。震旦國自秦焚書已前。則猶之大河已北也。自秦焚書已后。則猶之大河已南也。震旦歷代聖人之書。非不詳且備也。李斯孽作。載籍一空。至漢始除挾書之律。而名書間出。夾雜真偽。後來唐宋諸家
【現代漢語翻譯】 現代漢語譯本 丙子二十二年（公元前235年）。 丁丑二十三年（公元前234年）。 戊寅二十四年（公元前233年）。 己卯二十五年（公元前232年）。 庚辰二十六年（公元前231年）（是年秦國吞併六國，秦王自立為始皇帝）。 始皇辛巳二十七年（公元前230年）。 壬午二十八年（公元前229年）。 癸未二十九年（公元前228年）（沙門（佛教出家修行者）室利防（Srilambha）等一十八人來自西域（古代中國對中亞、印度等地的稱謂），秦始皇厭惡他們的奇異風俗，將他們投入監獄。忽然有金剛神（佛教護法神）擊碎獄門而出，秦始皇感到恐懼，便以豐厚的禮遇遣送他們離開）。 甲申三十年（公元前227年）。 乙酉三十一年（公元前226年）。 丙戌三十二年（公元前225年）。 丁亥三十三年（公元前224年）（是年修築長城）。 戊子三十四年（公元前223年）（是年秦始皇焚燒詩書和諸子百家的著作）。 寶云（人名）私下說道：『震旦（古代中國）的聖人之徒，如果身在震旦，讀震旦聖人的書，就不能見到震旦聖人之書的真諦。西方的聖人之徒，如果身在震旦，讀西方聖人的書，卻能夠真正見到西方聖人之書的真諦。震旦中的西方聖人之徒，對於西方聖人，地域相隔如此遙遠，風氣習俗不可能沒有差異。然而震旦中的西方聖人之徒，卻能夠真正見到西方聖人之書的真諦。震旦中的震旦聖人之徒，讀震旦聖人之書，卻遠遠不如震旦中的西方聖人之徒。這其中的原因是什麼呢？嬴秦氏（秦朝）是震旦的一大界限。震旦國自從秦始皇焚書之前，就好像大河以北；自從秦始皇焚書之後，就好像大河以南。震旦歷代聖人的書籍，並非不詳細完備。李斯（秦朝丞相）作孽，導致書籍典籍幾乎全部焚燬。直到漢朝才廢除了挾書之律，而各種書籍才陸續出現，其中夾雜著真偽。後來的唐宋諸家』
【English Translation】 English version Bingzi, the 22nd year (235 BC). Dingchou, the 23rd year (234 BC). Wuyin, the 24th year (233 BC). Jimao, the 25th year (232 BC). Gengchen, the 26th year (231 BC) (In this year, the Qin state annexed the six states, and the King of Qin declared himself the First Emperor). The First Emperor, Xinsi, the 27th year (230 BC). Renwu, the 28th year (229 BC). Guiwei, the 29th year (228 BC) (The Shramana (Buddhist renunciate) Srilambha and eighteen others came from the Western Regions (ancient Chinese term for Central Asia, India, etc.). The Emperor disliked their foreign customs and imprisoned them. Suddenly, a Vajra deity (Buddhist guardian deity) shattered the prison doors and released them. The Emperor was frightened and sent them away with generous gifts). Jiashen, the 30th year (227 BC). Yiyou, the 31st year (226 BC). Bingxu, the 32nd year (225 BC). Dinghai, the 33rd year (224 BC) (In this year, the Great Wall was built). Wuzi, the 34th year (223 BC) (In this year, the First Emperor of Qin burned books and the writings of various schools of thought). Bao Yun (personal name) privately said: 'The disciples of the sages of Zhendan (ancient China), if they are in Zhendan and read the books of the sages of Zhendan, cannot see the true essence of the books of the sages of Zhendan. The disciples of the Western sages, if they are in Zhendan and read the books of the Western sages, can truly see the true essence of the books of the Western sages. The disciples of the Western sages in Zhendan are so far away from the Western sages geographically, and their customs and habits cannot be without differences. However, the disciples of the Western sages in Zhendan can truly see the true essence of the books of the Western sages. The disciples of the sages of Zhendan in Zhendan, when reading the books of the sages of Zhendan, are far inferior to the disciples of the Western sages in Zhendan. What is the reason for this? The Ying Qin clan (Qin Dynasty) is a major dividing line for Zhendan. The country of Zhendan, before the burning of books by the First Emperor of Qin, was like the area north of the Yellow River; after the burning of books by the First Emperor of Qin, it was like the area south of the Yellow River. The books of the sages of Zhendan throughout the ages are not lacking in detail and completeness. Li Si (Prime Minister of the Qin Dynasty) committed evil, causing almost all books and records to be burned. It was not until the Han Dynasty that the law against possessing books was abolished, and various books gradually appeared, mixed with truth and falsehood. The later Tang and Song dynasties'
。各繹其說。以為震旦聖人之書。而聖人之大經大法。往往云埋霧塞而不可問。而西方聖人之書。自白馬駝經已來。雖音言傳譯。而聖人之旨。未有改也。故震旦中震旦聖人之徒。不能見西方聖人之書之真。而震旦西方聖人之徒。能見西方聖人之書也真也。
己丑三十五年。
祖付法于迦那提婆 入月輪三昧示寂。
南印度人多信福業。祖為說法。遞相謂曰。人有福業。世間第一。徒言佛性。誰能睹之。祖曰。欲見佛性。先除我慢。彼曰。佛性大小。祖曰。非大非小。非廣非狹。無福無報。不死不生。彼聞理勝。悉回初心。祖于座上。見自在身。如滿月輪。一切眾惟聞法音。不睹祖相。彼眾中有長者子。名迦那提婆。謂眾曰。識此相否。眾曰。目所未睹。安以知之。提婆曰。此是尊者。見佛性體相。以示我等。蓋以無相三昧。形如滿月。佛性之義。廓然虛明。言訖。輪相即隱。復居本座。而說偈言。身見圓月相。以表諸佛體。說法無其形。用辨非聲色。彼眾聞偈。頓悟無生。咸愿出家。以求解脫。祖即為剃髮。命諸聖授具。乃付法于迦那提婆。而說偈曰。為明隱顯法。方說解脫理。於法心不證。無嗔亦無喜。付法已。入月輪三昧。廣見神變。復座凝然入寂。及七日。天雨舍利。尊者復于座。指空語
【現代漢語翻譯】 現代漢語譯本：各自闡述他們的觀點，認為這是震旦（古代中國的稱謂）聖人的著作。然而，聖人的偉大經典和法則，常常被雲霧遮蔽而難以探究。而西方聖人的著作，自從白馬馱經傳入中國以來（東漢永平十年，即公元67年），雖然經過語音和語言的翻譯，但聖人的旨意並沒有改變。因此，震旦本土的聖人門徒，不能真正理解西方聖人著作的真諦；而震旦的西方聖人門徒，能夠真正理解西方聖人的著作。
己丑三十五年（應為後世補記，己丑年一般指清宣統元年，即公元1909年，此處三十五年應為虛指，表示時間久遠）。
祖師將佛法傳給迦那提婆（Kanadeva，尊者名），然後進入月輪三昧（Chandra-mandala-samadhi，一種禪定狀態）示寂（涅槃）。
南印度人大多信奉福報功德。祖師為他們說法，他們互相說道：『人有福報功德，是世間第一重要的。光說佛性，誰能看見呢？』祖師說：『想要看見佛性，首先要去除我慢（ अहंकार，驕傲自大）。』他們問：『佛性有大小嗎？』祖師說：『非大非小，非廣非狹，沒有福報也沒有報應，不死也不生。』他們聽了覺得道理殊勝，都改變了最初的想法。祖師在座位上，顯現自在之身，如同滿月輪。所有人都只聽到法音，看不到祖師的相貌。人群中有一位長者之子，名叫迦那提婆，對眾人說：『你們認識這個相嗎？』眾人說：『眼睛沒有見過，怎麼知道呢？』提婆說：『這是尊者顯現佛性的體相，來給我們看。』這是因為他以無相三昧（animitta-samadhi，不執著于任何表象的禪定），形如滿月，佛性的意義，廓然虛明。』說完，月輪之相就消失了，祖師又回到原來的座位，說了偈語：『身見圓月相，以表諸佛體。說法無其形，用辨非聲色。』眾人聽了偈語，頓時領悟無生（anutpāda，不生不滅的真理），都願意出家，以求解脫。祖師就為他們剃髮，命諸位聖者為他們授具足戒。於是將佛法傳給迦那提婆，並說了偈語：『為明隱顯法，方說解脫理。於法心不證，無嗔亦無喜。』傳法完畢，進入月輪三昧，廣現神通變化，又在座位上凝然入寂。過了七天，天上降下舍利（śarīra，佛教聖物）。尊者又在座位上，指著天空說話
【English Translation】 English version: Each expounded their own views, considering them to be the writings of the sages of Zhendan (ancient name for China). However, the great scriptures and laws of the sages are often obscured by clouds and mist, making them difficult to inquire into. As for the writings of the Western sages, since the arrival of the scriptures carried by the white horse (Eastern Han Dynasty, Yongping year 10, i.e., 67 AD), although the sounds and languages have been translated, the meaning of the sages has not been altered. Therefore, the disciples of the sages native to Zhendan cannot truly understand the essence of the Western sages' writings; while the disciples of the Western sages in Zhendan can truly understand the Western sages' writings.
In the thirty-fifth year of Jichou (This is likely a later addition; Jichou year generally refers to the first year of the Xuantong reign of the Qing Dynasty, i.e., 1909 AD, but 'thirty-fifth year' is likely a figurative expression indicating a long time).
The Patriarch transmitted the Dharma to Kanadeva (Kanadeva, name of the venerable one), and then entered the Chandra-mandala-samadhi (Chandra-mandala-samadhi, a state of meditative absorption) and demonstrated parinirvana (Nirvana).
The people of South India mostly believed in meritorious deeds and karmic rewards. The Patriarch preached to them, and they said to each other, 'Having meritorious deeds is the most important thing in the world. Who can see the Buddha-nature by just talking about it?' The Patriarch said, 'If you want to see the Buddha-nature, you must first eliminate arrogance (ahaṃkāra, pride and conceit).' They asked, 'Is the Buddha-nature large or small?' The Patriarch said, 'Neither large nor small, neither wide nor narrow, without merit or retribution, neither dying nor being born.' Hearing this profound reasoning, they all changed their initial thoughts. The Patriarch, while seated, manifested a body of freedom, like a full moon. Everyone only heard the Dharma sound and could not see the Patriarch's appearance. Among the crowd was the son of an elder, named Kanadeva, who said to the assembly, 'Do you recognize this form?' The assembly said, 'We have never seen it with our eyes, how can we know it?' Deva said, 'This is the Venerable One manifesting the essence of Buddha-nature to show us.' This is because he used the animitta-samadhi (animitta-samadhi, samadhi without attachment to any appearance), shaped like a full moon, the meaning of Buddha-nature, vast and clear.' After speaking, the moon-like form disappeared, and the Patriarch returned to his original seat and spoke a verse: 'The body sees the round moon form, to represent the bodies of all Buddhas. Preaching the Dharma has no form, using discernment to distinguish non-sound and non-color.' The assembly, hearing the verse, suddenly realized no-birth (anutpāda, the truth of non-arising and non-ceasing), and all wished to renounce the world to seek liberation. The Patriarch then shaved their heads and ordered the holy ones to bestow the full precepts upon them. He then transmitted the Dharma to Kanadeva and spoke a verse: 'To clarify the hidden and manifest Dharma, one speaks of the principle of liberation. If the mind does not realize the Dharma, there is neither anger nor joy.' After transmitting the Dharma, he entered the Chandra-mandala-samadhi, widely manifesting supernatural transformations, and then sat in stillness and entered parinirvana. After seven days, relics (śarīra, Buddhist sacred objects) rained down from the sky. The Venerable One, again on the seat, pointed to the sky and spoke
眾曰。昔拘那含佛弟子。摩訶迦尊者。有三愿。一為佛時。凡有聖士化度。則天澍雨。及其身。皆為舍利。二大地所生。皆堪為藥。療眾生病。三凡有智者。皆得所知微妙。以通宿命。今雨舍利。摩訶迦神力也。言已復寂。迦那提婆與眾建塔。閟其全身。
祥符蔭曰。祖證實相般若。才辯無礙。故於座上。見滿月輪。使一切眾。唯聞法音而不睹相。覆住月輪三昧。凝然入寂。蓋定慧等持。達佛體性者矣。
祥符蔭曰。別傳之道。不立文字。非棄文字也。昔尹焞問朱晦庵曰。易。乾坤二卦。斯可矣。晦庵曰。聖人設六十四卦。三百八十四爻。後世尚不能了。坤干二卦。豈能盡也。既而曰。子以為何人分上事。對曰。聖人分上事。曰。若是聖人分上事。乾坤二卦亦不須。況六十四卦乎。是知道非語言文字。詳明辨別。孰從即會其真而領其全乎。馬鳴龍樹諸祖。豈非傳佛心印。而悟正法眼藏者乎。各著論辯。摧邪顯正。非不能忘言也。救世之心切也。今之昧昧固陋者。謬扯不立文字之名。以蓋己之粗鄙。而且不識語言文字為何等。概以一言蔽之曰文字禪。噫。文字禪豈易言哉。是猶貧兒傭丐。欲博一餐之利且無從。而詫笑大富長者之揮金濟眾為虛費。則亦不自知其量也已。
第十五世祖
迦那提婆
【現代漢語翻譯】 現代漢語譯本： 眾人說：『過去拘那含佛（Kakusandha Buddha）的弟子，摩訶迦尊者（Mahakashyapa）有三個願望。一是當他成佛時，凡是有聖賢度化眾生，天上就會降下雨，落在他們身上，都會變成舍利（relic）。二是大地所生長的東西，都可以作為藥物，治療眾生的疾病。三是凡是有智慧的人，都能得到所知微妙的智慧，從而通曉宿命。現在降下舍利，是摩訶迦尊者的神力啊。』說完之後，迦那提婆（Kanadeva）與眾人建造佛塔，將摩訶迦尊者的全身封存在裡面。
祥符蔭禪師說：『祖師證悟了實相般若（Prajna），才辯無礙。所以在座位上，見到滿月輪。使一切大眾，只聽到法音而看不到形象。又安住在月輪三昧（Samadhi），凝然入寂。大概是定慧等持，通達佛的體性的人啊。』
祥符蔭禪師說：『別傳的道理，不立文字，不是拋棄文字啊。過去尹焞問朱熹說：『《易經》的乾坤二卦，這樣就可以了。』朱熹說：『聖人設立六十四卦，三百八十四爻，後世尚且不能瞭解。只用乾坤二卦，怎麼能窮盡呢？』接著又說：『你認為這是什麼人分內的事？』尹焞回答說：『是聖人分內的事。』朱熹說：『如果是聖人分內的事，乾坤二卦也不需要，何況六十四卦呢？』由此可知，道不是語言文字所能詳盡說明辨別的。誰能從中體會到它的真諦而領會它的全部呢？馬鳴菩薩（Ashvaghosa）、龍樹菩薩（Nagarjuna）等諸位祖師，難道不是傳佛心印，而悟正法眼藏的人嗎？他們各自著書立論，摧邪顯正，不是不能忘言，而是救世的心情迫切啊。現在那些愚昧固陋的人，錯誤地引用『不立文字』的名義，來掩蓋自己的粗鄙，而且不認識語言文字是什麼，概括地用一句話來概括，稱之為『文字禪』。唉！文字禪豈是容易說的嗎？這就像貧窮的乞丐，想要博取一餐的利益尚且無從，卻嘲笑大富長者揮金濟眾是虛費，那也是不自知自己的斤兩啊。』
第十五世祖
迦那提婆（Kanadeva）
【English Translation】 English version: The assembly said: 'In the past, the disciple of Kakusandha Buddha, Mahakashyapa, had three vows. First, when he becomes a Buddha, whenever there are sages who transform beings, the heavens will shower rain, and whatever falls on them will become relics. Second, whatever grows from the earth can be used as medicine to cure the diseases of sentient beings. Third, all wise people will attain subtle wisdom, thereby understanding their past lives. The rain of relics now is due to the divine power of Mahakashyapa.' After speaking, Kanadeva and the assembly built a stupa, sealing his entire body within.
Chan Master Xiangfuyin said: 'The Patriarch verified the true nature of Prajna, with unobstructed eloquence. Therefore, on the seat, he saw a full moon wheel, causing all the assembly to only hear the Dharma sound and not see the form. He also dwelt in the moon wheel Samadhi, serenely entering stillness. It is probably someone who has attained equanimity of Samadhi and Prajna, and understands the Buddha's essence.'
Chan Master Xiangfuyin said: 'The principle of separate transmission, not establishing words, is not abandoning words. In the past, Yin Dun asked Zhu Xi, saying: 'The Qian and Kun hexagrams of the Book of Changes are sufficient.' Zhu Xi said: 'The sages established sixty-four hexagrams and three hundred and eighty-four lines, and later generations still cannot understand them. How can the Qian and Kun hexagrams exhaust them?' Then he said: 'What do you think this is the responsibility of?' Yin Dun replied: 'It is the responsibility of the sages.' Zhu Xi said: 'If it is the responsibility of the sages, then even the Qian and Kun hexagrams are not needed, let alone the sixty-four hexagrams?' From this, it can be known that the Dao cannot be fully explained and distinguished by language and words. Who can comprehend its true essence and grasp its entirety from it? The Bodhisattvas Ashvaghosa, Nagarjuna, and other patriarchs, are they not those who transmitted the Buddha's mind-seal and awakened to the treasury of the Proper Dharma Eye? They each wrote treatises and debates, destroying the heretical and revealing the orthodox, not because they could not forget words, but because their hearts for saving the world were urgent. Now, those who are ignorant and stubborn mistakenly cite the name of 'not establishing words' to cover up their own crudeness, and moreover, they do not know what language and words are, generalizing it with one word, calling it 'verbal Chan'. Alas! Is verbal Chan easy to speak of? It is like a poor beggar who wants to earn a meal but has no way to do so, yet laughs at the wealthy elders who spend money to help the masses as a waste, then he does not know his own measure.'
Fifteenth Ancestor
Kanadeva
尊者。南天竺國人也。姓毗舍羅。初求福業。兼樂辯論。后謁龍樹祖。將及門。祖知是智人。先遣侍者。以滿缽水置於座前。尊者睹之。即以一針投之而進。欣然契會。祖即為說法。不起于座。見月輪相。語具龍樹祖章。
秦始皇庚寅三十六年。
第十五世祖迦那提婆尊者嗣宗統(五十一年)。
辛卯三十七年。
祖住世傳法。
二世(諱胡亥始皇子在位三年)。
二世壬辰元年。
癸巳二年。
甲午三年(是年二世為趙高所殺)。
漢(都長安姓劉氏)。
高帝(諱邦字季以布衣起兵破秦滅楚而成帝業在位十二年)。
漢高帝乙未元年丙申二年(十月五星聚東井)。
丁酉三年。
戊戌四年。
己亥五年。
庚子六年。
辛丑七年。
壬寅八年。
癸卯九年。
甲辰十年。
祖折伏外道。
祖至巴蓮弗城。聞諸外道慾障佛法。計之既久。祖乃執長幡。入彼眾中。彼問祖曰。汝何不前。祖曰。汝何不后。彼曰。汝似賤人。祖曰。汝似良人。彼曰。汝解何法。祖曰。汝百不解。彼曰。我欲得佛。祖曰。我灼然得佛。彼曰。汝不合得。祖曰。元道我得。汝實不得。彼曰。汝既不得。
【現代漢語翻譯】 現代漢語譯本： 迦那提婆尊者，是南天竺國人，姓毗舍羅。他最初追求福業，也喜歡辯論。後來去拜見龍樹祖師。當他快到門口時，龍樹祖師知道來者是一位有智慧的人，就先派侍者用盛滿水的缽放在座位前。尊者看到后，立刻用一根針投進缽中，然後才進去，龍樹祖師欣然與他契合。祖師就為他說法，尊者沒有離開座位，就見到了月輪相。詳細的內容記載在《龍樹祖章》中。
秦始皇庚寅三十六年（公元前211年）。
第十五世祖迦那提婆尊者繼承了宗統（五十一年）。
辛卯三十七年（公元前210年）。
祖師住在世上傳播佛法。
二世（名胡亥，是秦始皇的兒子，在位三年）。
二世壬辰元年（公元前209年）。
癸巳二年（公元前208年）。
甲午三年（公元前207年，這一年二世被趙高所殺）。
漢（都城在長安，姓劉）。
高帝（名邦，字季，以平民身份起兵，打敗秦朝和楚國而成就帝業，在位十二年）。
漢高帝乙未元年（公元前206年），丙申二年（公元前205年，十月五星會聚在東井星宿）。
丁酉三年（公元前204年）。
戊戌四年（公元前203年）。
己亥五年（公元前202年）。
庚子六年（公元前201年）。
辛丑七年（公元前200年）。
壬寅八年（公元前199年）。
癸卯九年（公元前198年）。
甲辰十年（公元前197年）。
祖師折服了外道。
祖師到達巴蓮弗城（Pataliputra）。聽說各位外道想要阻礙佛法，經過長時間的考慮，祖師就拿著長幡，進入他們的集會中。外道問祖師說：『你為什麼不向前走？』祖師說：『你為什麼不向後退？』外道說：『你像**。』祖師說：『你像良人。』外道說：『你瞭解什麼法？』祖師說：『你什麼都不瞭解。』外道說：『我想要成佛。』祖師說：『我確實能成佛。』外道說：『你不應該成佛。』祖師說：『原本的道就是我所證得的，你實際上是不能證得的。』外道說：『你既然沒有證得，』
【English Translation】 English version: Venerable Kanadeva was a native of South India, belonging to the Vishala clan. Initially, he sought meritorious deeds and enjoyed debate. Later, he went to visit the Patriarch Nagarjuna. As he approached the gate, the Patriarch, knowing him to be a wise man, first sent a servant to place a bowl full of water before the seat. Upon seeing it, the Venerable immediately threw a needle into it and then entered, joyfully attaining understanding. The Patriarch then expounded the Dharma for him, and without rising from his seat, he saw the appearance of the lunar wheel. The details are recorded in the 'Chapter of Patriarch Nagarjuna'.
In the 36th year of the Gengyin year of Emperor Qin Shi Huang (211 BC).
The 15th Patriarch, Venerable Kanadeva, inherited the lineage (51 years).
In the 37th year of Xinmao (210 BC).
The Patriarch resided in the world, transmitting the Dharma.
The Second Emperor (named Huhai, son of Emperor Qin Shi Huang, reigned for three years).
The 1st year of the Second Emperor, Renchen (209 BC).
The 2nd year of Guisi (208 BC).
The 3rd year of Jiawu (207 BC, in this year, the Second Emperor was killed by Zhao Gao).
Han Dynasty (capital in Chang'an, surname Liu).
Emperor Gao (named Bang, styled Ji, rose in rebellion as a commoner, defeated Qin and Chu, and established the imperial enterprise, reigned for twelve years).
The 1st year of Emperor Gao of Han, Yiwei (206 BC), the 2nd year, Bingshen (205 BC, in the tenth month, the five planets converged in the Eastern Well constellation).
The 3rd year, Dingyou (204 BC).
The 4th year, Wuxu (203 BC).
The 5th year, Jihai (202 BC).
The 6th year, Gengzi (201 BC).
The 7th year, Xinchou (200 BC).
The 8th year, Renyin (199 BC).
The 9th year, Guimao (198 BC).
The 10th year, Jiachen (197 BC).
The Patriarch subdued the heretics.
The Patriarch arrived at Pataliputra (巴蓮弗城). Hearing that the various heretics intended to obstruct the Buddha-dharma, after considering it for a long time, the Patriarch held a long banner and entered their assembly. The heretics asked the Patriarch, 'Why do you not go forward?' The Patriarch said, 'Why do you not retreat?' The heretics said, 'You are like **.' The Patriarch said, 'You are like a good person.' The heretics said, 'What Dharma do you understand?' The Patriarch said, 'You understand nothing.' The heretics said, 'I wish to attain Buddhahood.' The Patriarch said, 'I will certainly attain Buddhahood.' The heretics said, 'You should not attain Buddhahood.' The Patriarch said, 'The original path is what I have attained; you truly cannot attain it.' The heretics said, 'Since you have not attained it,'
云何言得。祖曰。汝有我故。所以不得。我無我我。故自當得。彼辭既屈。乃問祖曰。汝名何等。祖曰。我名迦那提婆。彼既夙聞祖名。乃悔過致謝。時眾中猶互興問難。祖折以無礙之辯。由是歸伏。
乙巳十一年。
丙午十二年。
惠帝(諱盈高帝子在位七年)。
惠帝丁未元年。
戊申二年。
己酉三年。
庚戌四年。
辛亥五年。
壬子六年。
癸丑七年。
少帝(呂高后臨朝稱制共八年)。
少帝甲寅元年。
乙卯二年(是年少帝廢)。
高后丙辰三年。
丁巳四年。
戊午五年。
己未六年。
庚申七年。
辛酉八年。
文帝(諱恒高帝中子在位二十三年慈惠愛人曰文)。
文帝壬戌元年。
癸亥二年。
甲子三年。
乙丑四年。
丙寅五年。
丁卯六年。
戊辰七年。
己巳八年。
庚午九年。
辛未十年。
壬申十一年。
癸酉十二年。
甲戌十三年。
乙亥十四年。
丙子十五年。
丁丑十六年。
戊寅后元元年。
己卯二年。
庚辰三年
【現代漢語翻譯】 現代漢語譯本 問：『怎樣才能領悟？』 祖師回答：『因為你執著于『我』，所以不能領悟。當你放下對『我』的執著，自然就能領悟。』 那人聽后理屈詞窮，於是問祖師：『您叫什麼名字？』 祖師說：『我名叫迦那提婆（Kānādeva，聖天）。』 那人早就聽說過祖師的名號，於是後悔自己的冒犯，向祖師道歉致謝。當時人群中還有互相辯論質疑的，祖師用無礙的辯才折服了他們，大家都歸順信服。
乙巳十一年。
丙午十二年。
惠帝（Huì Dì，劉盈，高帝之子，在位七年）（公元前195-公元前188年）。
惠帝丁未元年（公元前194年）。
戊申二年（公元前193年）。
己酉三年（公元前192年）。
庚戌四年（公元前191年）。
辛亥五年（公元前190年）。
壬子六年（公元前189年）。
癸丑七年（公元前188年）。
少帝（Shào Dì，劉恭，呂后臨朝稱制共八年）（公元前187-公元前180年）。
少帝甲寅元年（公元前187年）。
乙卯二年（公元前186年）（這年少帝被廢）。
高后丙辰三年（公元前185年）。
丁巳四年（公元前184年）。
戊午五年（公元前183年）。
己未六年（公元前182年）。
庚申七年（公元前181年）。
辛酉八年（公元前180年）。
文帝（Wén Dì，劉恒，高帝中子，在位二十三年，慈惠愛人稱文）（公元前179-公元前157年）。
文帝壬戌元年（公元前179年）。
癸亥二年（公元前178年）。
甲子三年（公元前177年）。
乙丑四年（公元前176年）。
丙寅五年（公元前175年）。
丁卯六年（公元前174年）。
戊辰七年（公元前173年）。
己巳八年（公元前172年）。
庚午九年（公元前171年）。
辛未十年（公元前170年）。
壬申十一年（公元前169年）。
癸酉十二年（公元前168年）。
甲戌十三年（公元前167年）。
乙亥十四年（公元前166年）。
丙子十五年（公元前165年）。
丁丑十六年（公元前164年）。
戊寅后元元年（公元前163年）。
己卯二年（公元前162年）。
庚辰三年（公元前161年）。
【English Translation】 English version 『How can one attain understanding?』 The Patriarch replied, 『Because you have an 『I,』 therefore you cannot attain it. When you are without 『I』 and 『my,』 then you will naturally attain it.』 Having been refuted, he then asked the Patriarch, 『What is your name?』 The Patriarch said, 『My name is Kānādeva (聖天).』 Having long heard of the Patriarch's name, he then repented and offered his apologies and thanks. At that time, there were still mutual questionings and debates among the crowd. The Patriarch refuted them with unobstructed eloquence, and as a result, they submitted and believed.
The eleventh year of Yisi.
The twelfth year of Bingwu.
Emperor Hui (Huì Dì, personal name Liu Ying, son of Emperor Gao, reigned for seven years) (195-188 BC).
The first year of Emperor Hui, Dingwei (194 BC).
The second year, Wushen (193 BC).
The third year, Jiyou (192 BC).
The fourth year, Gengxu (191 BC).
The fifth year, Xinhai (190 BC).
The sixth year, Renzi (189 BC).
The seventh year, Guichou (188 BC).
Emperor Shao (Shào Dì, personal name Liu Gong, Empress Lu ruled as regent for a total of eight years) (187-180 BC).
The first year of Emperor Shao, Jiayin (187 BC).
The second year, Yimao (186 BC) (In this year, Emperor Shao was deposed).
The third year of Empress Gao, Bingchen (185 BC).
The fourth year, Dingsi (184 BC).
The fifth year, Wuwu (183 BC).
The sixth year, Jiwei (182 BC).
The seventh year, Gengshen (181 BC).
The eighth year, Xinyou (180 BC).
Emperor Wen (Wén Dì, personal name Liu Heng, middle son of Emperor Gao, reigned for twenty-three years, called 'Wen' for his kindness and benevolence) (179-157 BC).
The first year of Emperor Wen, Renxu (179 BC).
The second year, Guihai (178 BC).
The third year, Jiazi (177 BC).
The fourth year, Yichou (176 BC).
The fifth year, Bingyin (175 BC).
The sixth year, Dingmao (174 BC).
The seventh year, Wuchen (173 BC).
The eighth year, Jisi (172 BC).
The ninth year, Gengwu (171 BC).
The tenth year, Xinwei (170 BC).
The eleventh year, Renshen (169 BC).
The twelfth year, Guiyou (168 BC).
The thirteenth year, Jiaxu (167 BC).
The fourteenth year, Yihai (166 BC).
The fifteenth year, Bingzi (165 BC).
The sixteenth year, Dingchou (164 BC).
The first year of Houyuan, Wuyin (163 BC).
The second year, Jimao (162 BC).
The third year, Gengchen (161 BC).
。
祖付羅睺羅多正法 示寂。
祖至迦毗羅國。彼有長者。曰梵摩凈德。一日園樹生耳如菌。味甚美。唯長者與第二子羅睺羅多。取而食之。取已隨長。盡而復生。自余親屬。皆不能見。祖知其宿因。遂至其家。長者乃問其故。祖曰。汝家昔曾供養一比邱。然此比邱。道眼未明。以虛沾信施。故報為木菌。惟汝與子。精勤供養。得以享之。又問長者。年多少。曰。七十有九。祖乃說偈曰。入道不通理。復身還信施。汝年八十一。此樹不生耳。長者聞偈已。彌加嘆伏。曰。弟子衰老。不能事師。愿舍次子。隨師出家。祖曰。昔如來記。此子當第二五百年。為大教主。今之相遇。蓋符宿因。即與剃髮。而付法眼。偈曰。本對傳法人。為說解脫理。於法實無證。無終亦無始。付法已。入奮迅定。身放八光。而歸寂滅。學眾興塔供養。
第十六世祖
羅睺羅多尊者。迦毗羅國人也。
辛巳后元五年。
第十六世祖羅睺羅多尊者嗣宗統(四十八年)。
壬午五年。
祖住世傳法。
癸未六年。
甲申七年。
景帝(諱啟文帝子在位十六年布義行剛曰景)。
景帝乙酉元年。
丙戌二年。
丁亥三年。
戊子四年。
己丑
【現代漢語翻譯】 現代漢語譯本 祖師將正法傳付給羅睺羅多（Rāhulata，佛教術語，意為『羅睺羅所生』）后，示寂。
祖師來到迦毗羅國（Kapilavastu，古印度城市，釋迦牟尼佛的出生地）。那裡有一位長者，名叫梵摩凈德（Brahmaviśuddhi）。一天，他家園中的樹木長出像菌一樣的耳朵，味道非常鮮美，只有長者和他的第二個兒子羅睺羅多才能採摘食用。採摘后，樹耳隨即生長出來，取之不盡。其餘親屬都無法看見。祖師知道這是他們的宿世因緣，於是來到他家。長者詢問緣由。祖師說：『你家過去曾經供養一位比丘（bhikṣu，佛教術語，指男性出家人），然而這位比丘道眼未明，虛受信徒的供養，所以轉報為木菌。只有你和你的兒子，精勤供養，才能享用它。』又問長者年齡多少，長者回答說：『七十九歲。』祖師於是說偈語道：『入道不通理，復身還信施。汝年八十一，此樹不生耳。』長者聽聞偈語后，更加歎服，說：『弟子衰老，不能侍奉師父，愿捨棄次子，跟隨師父出家。』祖師說：『過去如來（Tathāgata，佛教術語，指佛陀）曾預言，此子當在第二個五百年中，成為大教主。如今相遇，正符合宿世因緣。』於是為他剃度，並傳付法眼（Dharmacakṣu，佛教術語，指能見真理的智慧）。偈語說：『本對傳法人，為說解脫理。於法實無證，無終亦無始。』傳法完畢后，祖師進入奮迅定（一種禪定狀態），身體放出八種光芒，然後歸於寂滅。學眾建造佛塔供養。
第十六世祖
羅睺羅多尊者，是迦毗羅國人。
辛巳后元五年（公元前159年）。
第十六世祖羅睺羅多尊者繼承宗統（四十八年）。
壬午五年（公元前153年）。
祖師住世傳法。
癸未六年（公元前152年）。
甲申七年（公元前151年）。
景帝（名諱啟，文帝之子，在位十六年，佈施仁義，行為剛毅，稱為景帝）。
景帝乙酉元年（公元前156年）。
丙戌二年（公元前155年）。
丁亥三年（公元前154年）。
戊子四年（公元前153年）。
己丑（公元前152年）。
【English Translation】 English version The Patriarch transmitted the true Dharma to Rāhulata (meaning 'born of Rāhula' in Buddhism) and then entered Parinirvana.
The Patriarch went to Kapilavastu (an ancient Indian city, the birthplace of Shakyamuni Buddha). There was an elder there named Brahmaviśuddhi. One day, ear-like fungi grew on the trees in his garden, and they tasted very delicious. Only the elder and his second son, Rāhulata, could pick and eat them. After being picked, the tree ears would immediately grow back, inexhaustible. The other relatives could not see them. The Patriarch knew their past karma and went to their house. The elder asked the reason. The Patriarch said, 'Your family once made offerings to a bhikṣu (a Buddhist monk), but this bhikṣu's Dharma eye was not clear, and he received the offerings of believers in vain, so he was reborn as wood fungi. Only you and your son, through diligent offerings, can enjoy them.' He also asked the elder how old he was, and the elder replied, 'Seventy-nine years old.' The Patriarch then spoke a verse, 'Entering the Way without understanding the principle, rebirth repays the offerings. When you are eighty-one, these tree ears will no longer grow.' After hearing the verse, the elder was even more impressed and said, 'This disciple is old and cannot serve the master. I wish to give up my second son to follow the master to become a monk.' The Patriarch said, 'In the past, the Tathāgata (a term for the Buddha) predicted that this son would become a great teacher in the second five hundred years. Today's encounter is in accordance with past karma.' So he shaved his head and transmitted the Dharma eye (the wisdom to see the truth). The verse says, 'Originally speaking to the Dharma transmitter, explaining the principle of liberation. In the Dharma, there is truly no attainment, no end, and no beginning.' After transmitting the Dharma, the Patriarch entered the Samādhi of Vigorous Progress (a state of meditation), his body emitted eight kinds of light, and then he entered Parinirvana. The disciples built a pagoda to make offerings.
The Sixteenth Patriarch
Venerable Rāhulata was a native of Kapilavastu.
Year 5 of Houyuan during the XinSi year (159 BC).
The Sixteenth Patriarch, Venerable Rāhulata, inherited the lineage (48 years).
Year 5 of RenWu (153 BC).
The Patriarch lived in the world and transmitted the Dharma.
Year 6 of GuiWei (152 BC).
Year 7 of JiaShen (151 BC).
Emperor Jing (whose name was Qi, the son of Emperor Wen, reigned for sixteen years, practiced benevolence and righteousness, and was called Emperor Jing).
Year 1 of YiYou during the reign of Emperor Jing (156 BC).
Year 2 of BingXu (155 BC).
Year 3 of DingHai (154 BC).
Year 4 of WuZi (153 BC).
JiChou (152 BC).
五年。
庚寅六年。
辛卯七年。
佛滅后八百年。
壬辰中元元年。
癸巳二年。
甲午三年。
乙未四年。
丙申五年。
丁酉六年。
戊戌后元元年。
己亥二年。
庚子三年。
武帝(諱徹景帝子在位五十四年威強睿德曰武)。
武帝辛丑建武元年(始建年名)。
壬寅二年。
癸卯三年。
甲辰四年。
乙巳五年。
丙午六年。
丁未元光元年。
戊申二年。
己酉三年。
庚戌四年。
辛亥五年。
壬子六年。
癸丑元朔元年。
甲寅二年。
乙卯三年。
丙辰四年。
丁巳五年。
戊午六年。
己未元狩元年(驃騎將軍霍去病。討休屠王。獲其金人。率長丈餘。帝以為大神。列于甘泉宮。不祭祀。但令燒香禮拜)。
庚申二年。
辛酉三年。
壬戌四年。
癸亥五年。
甲子六年。
乙丑元鼎元年。
丙寅二年。
丁卯三年。
戊辰四年。
祖付僧伽難提法眼 示寂。
祖行化至室羅筏城。有河名曰金水。其味殊美
【現代漢語翻譯】 現代漢語譯本 五年。
庚寅六年（公元）。
辛卯七年（公元）。
佛滅后八百年。
壬辰中元元年（公元）。
癸巳二年（公元）。
甲午三年（公元）。
乙未四年（公元）。
丙申五年（公元）。
丁酉六年（公元）。
戊戌后元元年（公元）。
己亥二年（公元）。
庚子三年（公元）。
武帝（諱徹，景帝之子，在位五十四年，威嚴強大，明智有德，稱為武）。
武帝辛丑建武元年（公元）（開始建立年號）。
壬寅二年（公元）。
癸卯三年（公元）。
甲辰四年（公元）。
乙巳五年（公元）。
丙午六年（公元）。
丁未元光元年（公元）。
戊申二年（公元）。
己酉三年（公元）。
庚戌四年（公元）。
辛亥五年（公元）。
壬子六年（公元）。
癸丑元朔元年（公元）。
甲寅二年（公元）。
乙卯三年（公元）。
丙辰四年（公元）。
丁巳五年（公元）。
戊午六年（公元）。
己未元狩元年（公元）（驃騎將軍霍去病，討伐休屠王，獲得其金人，高一丈多，武帝認為是大神，安置在甘泉宮，不祭祀，只是讓人燒香禮拜）。
庚申二年（公元）。
辛酉三年（公元）。
壬戌四年（公元）。
癸亥五年（公元）。
甲子六年（公元）。
乙丑元鼎元年（公元）。
丙寅二年（公元）。
丁卯三年（公元）。
戊辰四年（公元）。
祖師將法眼傳付給僧伽難提（Sanghanandi）。示寂。
祖師行化至室羅筏城（Sravasti）。有條河名叫金水，味道非常美好。
【English Translation】 English version Five years.
Gengyin, year six (AD).
Xinmao, year seven (AD).
Eight hundred years after the Buddha's Parinirvana.
Renchen, the first year of Zhongyuan (AD).
Guisi, year two (AD).
Jiawu, year three (AD).
Yiwei, year four (AD).
Bingshen, year five (AD).
Dingyou, year six (AD).
Wuxu, the first year of Houyuan (AD).
Jihai, year two (AD).
Gengzi, year three (AD).
Emperor Wu (personal name was Che, son of Emperor Jing, reigned for 54 years; his might was strong, his wisdom and virtue were called 'Wu').
Emperor Wu, Xinchou, the first year of Jianwu (AD) (the first year name was established).
Renyin, year two (AD).
Guimao, year three (AD).
Jiachen, year four (AD).
Yisi, year five (AD).
Bingwu, year six (AD).
Dingwei, the first year of Yuanguang (AD).
Wushen, year two (AD).
Jiyou, year three (AD).
Gengxu, year four (AD).
Xinhai, year five (AD).
Renzi, year six (AD).
Guichou, the first year of Yuanshuo (AD).
Jiayin, year two (AD).
Yimao, year three (AD).
Bingchen, year four (AD).
Dingsi, year five (AD).
Wuwu, year six (AD).
Jiwei, the first year of Yuanshou (AD) (General of Agile Cavalry, Huo Qubing, attacked the Xiongnu's Xiutu King, captured his golden statue, which was over a zhang (丈) tall. The Emperor considered it a great deity and placed it in Ganquan Palace. No sacrifices were offered, but incense was burned and worship was performed).
Gengshen, year two (AD).
Xinyou, year three (AD).
Renxu, year four (AD).
Guihai, year five (AD).
Jiazi, year six (AD).
Yichou, the first year of Yuanding (AD).
Bingyin, year two (AD).
Dingmao, year three (AD).
Wuchen, year four (AD).
The Patriarch passed the Dharma Eye to Sanghanandi (僧伽難提). He entered Parinirvana.
The Patriarch traveled and transformed beings to Sravasti (室羅筏城). There was a river named Golden Water, whose taste was exceptionally delicious.
。中流復見五佛影。祖告眾曰。此河之源。凡五百里。有聖者僧伽難提。居於彼處。佛志一千年后。當紹聖位。語已。領諸學眾溯流而上。至彼。見僧伽難提。安坐入定。祖與眾。伺之。經三七日。方從定起。祖問曰。汝心定耶。身定耶。提曰。身心俱定。祖曰。身心俱定。何有出入。提曰。雖有出入。不失定相。如金在井。金體常寂。祖曰。若金在井。若金出井。金無動靜。何物出入。提曰。言金動靜。何物出入。言金出入。金非動靜。祖曰。若金在井。出者何金。若金出井。在者何物。提曰。金若出井。在者非金。若金在井。出者非物。祖曰。此法不然。提曰。彼義非著。祖曰。此義當墮。提曰。彼義不成。祖曰。彼義不成。我義成矣。提曰。我義雖成。法非我故。祖曰。我義已成。我無我故。提曰。我無我故。覆成何義。祖曰。我無我故。故成汝義。提曰。仁者師誰。得是無我。祖曰。我師迦那提婆。證是無我。難提以偈贊曰。稽首提婆師。而出於仁者。仁者無我故。我欲師仁者。祖以偈答曰。我已無我故。汝須見我我。汝若師我故。知我非我我。難提心意豁然。即求度脫。祖曰。汝心自在。非我所繫。語已。即以右手擎金缽。舉至梵宮。取彼香飯。將齋大眾。而大眾忽生厭惡之心。祖曰。非我之咎。汝等自業
。即命難提分座同食。眾復訝之。祖曰。汝不得食。皆由此故。當知與吾分座者。即過去娑羅樹王如來也。愍物降跡。汝輩亦莊嚴劫中。已至三果。而未證無漏者也。眾曰。我師神力。斯可信矣。彼云過去佛者。即竊疑焉。難提知眾生慢。乃曰。世尊在日。世界平正。無有邱陵。江河溝洫。水悉甘美。草木滋茂。國土豐盈。無八苦。行十善。自雙樹示滅八百餘年。世界邱墟。草木枯瘁。人無至信。正念輕微。不信真如。惟愛神力。言訖。以右手漸展入地。至金剛輪際。取甘露水。以琉璃器。持至會所。大眾見之。即時欽慕。悔過作禮。於是祖命僧伽難提。而付法眼。偈曰。於法實無證。不取亦不離。法非有無相。內外云何起。難提聞命。敬奉勤至。復說偈贊曰。善哉大聖者。心明逾日月。一光照世界。暗魔無不拔。祖付法已。安坐歸寂。四眾建塔。
第十七世祖
僧伽難提尊者。室羅筏城寶莊嚴王之子也。生而能言。常贊佛事。七歲即厭世榮。以偈告父母曰。稽首大慈父。和南骨血母。我今欲出家。幸愿哀愍故。父母固止之。遂終日不食。乃許其在家出家。號僧伽難提。命沙門禪利多為之師。積十九載。未嘗退倦。每自念言。身居王宮。何為出家。一夕天光下矚。見一路坦平。不覺徐行。約十里許。至大
【現代漢語翻譯】 現代漢語譯本 即命難提（SANGHANANDI，人名）分座同食。眾復訝之。菩提達摩祖師曰：『汝不得食，皆由此故。』當知與吾分座者，即過去娑羅樹王如來也。愍物降跡，汝輩亦莊嚴劫中，已至三果，而未證無漏者也。眾曰：『我師神力，斯可信矣。』彼云過去佛者，即竊疑焉。難提（SANGHANANDI，人名）知眾生慢，乃曰：『世尊在日，世界平正，無有邱陵，江河溝洫，水悉甘美，草木滋茂，國土豐盈，無八苦，行十善。自雙樹示滅八百餘年，世界邱墟，草木枯瘁，人無至信，正念輕微，不信真如，惟愛神力。』言訖，以右手漸展入地，至金剛輪際，取甘露水，以琉璃器，持至會所。大眾見之，即時欽慕，悔過作禮。於是菩提達摩祖師命僧伽難提（SANGHANANDI，人名），而付法眼。偈曰：『於法實無證，不取亦不離。法非有無相，內外云何起。』難提（SANGHANANDI，人名）聞命，敬奉勤至。復說偈贊曰：『善哉大聖者，心明逾日月。一光照世界，暗魔無不拔。』菩提達摩祖師付法已，安坐歸寂。四眾建塔。
第十七世祖
僧伽難提尊者（SANGHANANDI，人名），室羅筏城寶莊嚴王之子也。生而能言，常贊佛事。七歲即厭世榮，以偈告父母曰：『稽首大慈父，和南骨血母。我今欲出家，幸愿哀愍故。』父母固止之，遂終日不食，乃許其在家出家，號僧伽難提（SANGHANANDI，人名）。命沙門禪利多為之師。積十九載，未嘗退倦。每自念言：『身居王宮，何為出家？』一夕天光下矚，見一路坦平，不覺徐行，約十里許，至大
【English Translation】 English version Then he ordered Nandi (SANGHANANDI, name of a person) to share his seat and eat with him. The assembly was again surprised. The Patriarch (Bodhidharma) said, 'You cannot eat because of this very reason.' You should know that the one who shares my seat is the Tathagata, the past King Sarva-sara Tree. He has descended to this world out of compassion for beings. You all, in this Age of Adornment, have already attained the Third Fruit, but have not yet realized the unconditioned.' The assembly said, 'Our master's spiritual power is believable.' But they secretly doubted his claim of being a past Buddha. Nandi (SANGHANANDI, name of a person), knowing the arrogance of the assembly, then said, 'When the World Honored One was in the world, the world was flat and even, without hills or valleys, rivers or streams. The water was all sweet, and the plants and trees flourished. The country was prosperous, without the eight sufferings, and people practiced the ten virtues. More than eight hundred years after the World Honored One manifested extinction in the twin trees, the world is full of hills and valleys, the plants and trees are withered, people have no sincere faith, their right mindfulness is weak, they do not believe in True Thusness, and they only love spiritual powers.' Having spoken, he gradually extended his right hand into the earth, down to the edge of the Vajra Wheel, and took ambrosial water, which he brought to the assembly in a crystal vessel. The assembly saw it and immediately admired him, repented, and made obeisance. Thereupon, the Patriarch (Bodhidharma) ordered Sanghanandi (SANGHANANDI, name of a person) to receive the Dharma Eye. The verse says: 'In the Dharma, there is actually no attainment, neither grasping nor abandoning. The Dharma is neither existent nor nonexistent, so how can inside and outside arise?' Nandi (SANGHANANDI, name of a person) heard the command and respectfully obeyed with diligence. He further spoke a verse of praise, saying: 'Excellent, Great Sage! Your mind is brighter than the sun and moon. One light illuminates the world, and no dark demon is not uprooted.' After transmitting the Dharma, the Patriarch (Bodhidharma) sat peacefully and entered into stillness. The four assemblies built a stupa.
The Seventeenth Patriarch
Venerable Sanghanandi (SANGHANANDI, name of a person) was the son of King Precious Adornment of Shravasti. He was able to speak from birth and often praised the Buddha's deeds. At the age of seven, he became weary of worldly glory and told his parents in a verse: 'I bow my head to my great compassionate father, and pay homage to my mother of flesh and blood. I now wish to leave home; I hope you will have pity on me.' His parents firmly stopped him, so he did not eat all day. They then allowed him to leave home while remaining in the household, and he was named Sanghanandi (SANGHANANDI, name of a person). He was instructed by the Shramana Chanlita as his teacher. For nineteen years, he never grew tired or weary. He often thought to himself, 'Living in the royal palace, why did I leave home?' One night, heavenly light shone down, and he saw a flat and even road. Unconsciously, he walked slowly for about ten li, until he reached a great
巖前。有石窟焉。乃燕寂于中。經十年。值羅睺羅多尊者。得法受記。
武帝己巳元鼎五年。
第十七世祖僧伽難提尊者嗣宗統(三十九年)。
庚午六年。
祖住世傳法。
辛未元封元年。
壬申二年。
癸酉三年。
甲戌四年。
乙亥五年。
丙子六年。
丁丑太初元年。
戊寅二年。
己卯三年。
庚辰四年。
辛巳天漢元年。
壬午二年。
癸未三年。
甲申四年。
乙酉太始元年。
丙戌二年。
丁亥三年。
戊子四年。
己丑征和元年。
庚寅二年。
辛卯三年。
壬辰四年。
癸巳后元元年。
甲午二年。
昭帝(諱弗陵武帝子在位十二年改元者三聖聞周達曰昭)。
昭帝乙未始元元年。
丙申二年。
丁酉三年。
戊戌四年。
己亥五年。
庚子六年。
辛丑元鳳元年。
壬寅二年。
癸卯三年。
甲辰四年。
乙巳五年。
丙午六年。
丁未元平元年。
祖付伽舍耶多法 立化。
祖行化至摩提國。忽有
【現代漢語翻譯】 現代漢語譯本 在巖石前面，有一個石窟。尊者在那裡安靜地修行了十年。期間遇到了羅睺羅多尊者（Rāhula Bhadra），得到了他的傳法和印可。
漢武帝己巳元鼎五年（公元前112年）。
第十七世祖師僧伽難提尊者（Saṃghanandi）繼承了宗統（三十九年）。
庚午六年（公元前111年）。
祖師住世傳法。
辛未元封元年（公元前110年）。
壬申二年（公元前109年）。
癸酉三年（公元前108年）。
甲戌四年（公元前107年）。
乙亥五年（公元前106年）。
丙子六年（公元前105年）。
丁丑太初元年（公元前104年）。
戊寅二年（公元前103年）。
己卯三年（公元前102年）。
庚辰四年（公元前101年）。
辛巳天漢元年（公元前100年）。
壬午二年（公元前99年）。
癸未三年（公元前98年）。
甲申四年（公元前97年）。
乙酉太始元年（公元前96年）。
丙戌二年（公元前95年）。
丁亥三年（公元前94年）。
戊子四年（公元前93年）。
己丑征和元年（公元前92年）。
庚寅二年（公元前91年）。
辛卯三年（公元前90年）。
壬辰四年（公元前89年）。
癸巳后元元年（公元前88年）。
甲午二年（公元前87年）。
漢昭帝（諱弗陵，漢武帝之子，在位十二年，改元三次，聖聞周達曰昭）。
昭帝乙未始元元年（公元前86年）。
丙申二年（公元前85年）。
丁酉三年（公元前84年）。
戊戌四年（公元前83年）。
己亥五年（公元前82年）。
庚子六年（公元前81年）。
辛丑元鳳元年（公元前80年）。
壬寅二年（公元前79年）。
癸卯三年（公元前78年）。
甲辰四年（公元前77年）。
乙巳五年（公元前76年）。
丙午六年（公元前75年）。
丁未元平元年（公元前74年）。
祖師將法傳付給伽舍耶多（Kāśyapa），然後入滅。
祖師行化到了摩提國（Mathura）。忽然有
【English Translation】 English version In front of a rock, there was a stone cave. The Venerable one practiced quietly there for ten years. During that time, he encountered the Venerable Rāhula Bhadra (羅睺羅多尊者), and received the Dharma transmission and confirmation from him.
The fifth year of Yuanding during the reign of Emperor Wu of the Han Dynasty, corresponding to the year Jisi (己巳) (112 BCE).
The seventeenth ancestral teacher, Venerable Saṃghanandi (僧伽難提尊者), inherited the lineage (for thirty-nine years).
The sixth year, Gengwu (庚午) (111 BCE).
The ancestral teacher resided in the world and propagated the Dharma.
The first year of Yuanfeng during the reign of Emperor Wu, Xinwei (辛未) (110 BCE).
The second year, Renshen (壬申) (109 BCE).
The third year, Guiyou (癸酉) (108 BCE).
The fourth year, Jiaxu (甲戌) (107 BCE).
The fifth year, Yihai (乙亥) (106 BCE).
The sixth year, Bingzi (丙子) (105 BCE).
The first year of Taichu during the reign of Emperor Wu, Dingchou (丁丑) (104 BCE).
The second year, Wuyin (戊寅) (103 BCE).
The third year, Jimao (己卯) (102 BCE).
The fourth year, Gengchen (庚辰) (101 BCE).
The first year of Tianhan during the reign of Emperor Wu, Xinsi (辛巳) (100 BCE).
The second year, Renwu (壬午) (99 BCE).
The third year, Guiwei (癸未) (98 BCE).
The fourth year, Jiashen (甲申) (97 BCE).
The first year of Taishi during the reign of Emperor Wu, Yiyou (乙酉) (96 BCE).
The second year, Bingxu (丙戌) (95 BCE).
The third year, Dinghai (丁亥) (94 BCE).
The fourth year, Wuzi (戊子) (93 BCE).
The first year of Zhenghe during the reign of Emperor Wu, Jichou (己丑) (92 BCE).
The second year, Gengyin (庚寅) (91 BCE).
The third year, Xinmao (辛卯) (90 BCE).
The fourth year, Renchen (壬辰) (89 BCE).
The first year of Houyuan during the reign of Emperor Wu, Guisi (癸巳) (88 BCE).
The second year, Jiawu (甲午) (87 BCE).
Emperor Zhao of Han (諱弗陵, personal name was Fuling, son of Emperor Wu, reigned for twelve years, changed the era name three times, 'Sacred hearing and comprehensive understanding is called Zhao').
The first year of Shiyuan during the reign of Emperor Zhao, Yiwei (乙未) (86 BCE).
The second year, Bingshen (丙申) (85 BCE).
The third year, Dingyou (丁酉) (84 BCE).
The fourth year, Wuxu (戊戌) (83 BCE).
The fifth year, Jihai (己亥) (82 BCE).
The sixth year, Gengzi (庚子) (81 BCE).
The first year of Yuanfeng during the reign of Emperor Zhao, Xinchou (辛丑) (80 BCE).
The second year, Renyin (壬寅) (79 BCE).
The third year, Guimao (癸卯) (78 BCE).
The fourth year, Jiachen (甲辰) (77 BCE).
The fifth year, Yisi (乙巳) (76 BCE).
The sixth year, Bingwu (丙午) (75 BCE).
The first year of Yuanping during the reign of Emperor Zhao, Dingwei (丁未) (74 BCE).
The ancestral teacher transmitted the Dharma to Kāśyapa (伽舍耶多), and then entered parinirvana.
The ancestral teacher was propagating the Dharma in the country of Mathura (摩提國). Suddenly, there was
涼風襲眾。身心悅適非常。而不知其然。祖曰。此道德之風也。當有聖者出世。嗣續祖燈乎。言訖。以神力攝諸大眾。遊歷山谷。食頃。至一峰下。謂眾曰。此峰頂有紫雲如蓋。聖人居此矣。即與大眾徘徊久之。見山舍一童子。持圓鑒直造祖前。祖問汝幾歲耶。曰。百歲。祖曰。汝年尚幼。何言百歲。曰。我不會理。正百歲耳。祖曰。汝善機耶。曰。佛言。若人生百歲。不會諸佛機。不如生一日。而得決了之。祖曰。汝手中者。當何所表。曰。諸佛大圓鑒。內外無瑕翳。兩人同得見。心眼皆相似。彼父母聞子語。即舍令出家。祖攜至本處。受具戒訖。名伽耶舍多。他時聞風吹殿鈴聲。祖問曰。鈴鳴耶。風鳴耶。舍多曰。非風鈴鳴。我心鳴耳。祖曰。心復誰乎。舍多曰。俱寂靜故。祖曰。善哉善哉。繼吾道者。非子而誰。即付法眼偈曰。心地本無生。因地從緣起。緣種不相妨。華果亦復爾。祖付法已。右手攀樹而化。大眾議曰。尊者樹下歸寂。其垂蔭後裔乎。將奉全身於高原建塔。眾力不能舉。即樹下起塔。
第十八世祖
伽耶舍多尊者。摩提國人也。姓郁頭藍。父天蓋母方聖。嘗夢天神持鑒。因而有娠。凡七日而誕。肌體瑩如琉璃。未嘗洗沐。自然香潔。幼好閑靜。語非常童。持鑒出遊。遇難提尊者得法
【現代漢語翻譯】 現代漢語譯本 涼風吹拂著眾人，身心感到無比的愉悅舒適，卻不知是何原因。難提（Nandhi，第十七祖）說：『這是道德之風啊！當有聖者出世，來繼承祖師的燈火吧！』說完，用神通將大家攝到空中，遊歷山谷。過了一會兒，到了一座山峰下，對大家說：『這座山峰頂上有紫色的雲彩像傘蓋一樣，聖人就住在這裡了。』於是和大家一起徘徊了很久，看見山間茅舍里有一個童子，拿著圓鏡直接走到難提（Nandhi）面前。難提（Nandhi）問：『你幾歲了？』童子說：『一百歲。』難提（Nandhi）說：『你年紀還小，怎麼說一百歲？』童子說：『我不會理會，正好一百歲了。』難提（Nandhi）說：『你擅長機鋒嗎？』童子說：『佛說，如果人生一百歲，不會諸佛的機鋒，不如只活一天，而能徹底明白。』難提（Nandhi）說：『你手中的鏡子，應當表示什麼？』童子說：『諸佛的大圓鏡，內外沒有瑕疵，兩人都能看見，心眼都相似。』童子的父母聽了兒子的話，就捨棄他讓他出家。難提（Nandhi）將他帶回原來的地方，受了具足戒后，取名為伽耶舍多（Gayashata，第十八祖）。 後來，伽耶舍多（Gayashata）聽到風吹動殿堂的鈴鐸，難提（Nandhi）問：『是鈴在響嗎？是風在響嗎？』伽耶舍多（Gayashata）說：『不是風響，也不是鈴響，是我的心在響。』難提（Nandhi）說：『心又是誰呢？』伽耶舍多（Gayashata）說：『都是寂靜的緣故。』難提（Nandhi）說：『好啊，好啊！繼承我的道的人，不是你又是誰呢？』於是將法眼和偈語傳給他，偈語說：『心地本來沒有生，因地從緣而起。緣種互不相妨礙，花果也是這樣。』難提（Nandhi）傳法完畢后，右手攀著樹而圓寂。大眾商議說：『尊者在樹下圓寂，是要垂蔭後代嗎？』打算將全身供奉在高原上建塔，但大家的力量都不能舉起他的遺體，就在樹下建塔。 第十八世祖 伽耶舍多尊者（Gayashata），是摩提國人。姓郁頭藍（Uddalaka），父親是天蓋（Tian Gai），母親是方聖（Fang Sheng）。曾經夢見天神拿著鏡子，因此懷孕，七天就生下了他。肌膚像琉璃一樣晶瑩，從不洗浴，自然香潔。從小就喜歡安靜，說的話不像一般的兒童。拿著鏡子出遊，遇到了難提尊者（Nandhi），得到了佛法。
【English Translation】 English version A cool breeze swept over the assembly, bringing them immense joy and comfort, though they knew not why. Nandhi (the 17th Patriarch) said, 'This is the wind of morality! Surely a sage will appear in the world to continue the ancestral lamp!' Having spoken, he used his spiritual power to lift the assembly and travel through the mountains and valleys. After a while, they arrived at the foot of a peak. Nandhi (the 17th Patriarch) said to the assembly, 'On the summit of this peak, there is a purple cloud like a canopy. The sage dwells here.' So he and the assembly lingered for a long time. They saw a boy from a mountain hermitage, holding a round mirror, coming directly before Nandhi (the 17th Patriarch). Nandhi (the 17th Patriarch) asked, 'How old are you?' The boy said, 'One hundred years.' Nandhi (the 17th Patriarch) said, 'You are still young, how can you say one hundred years?' The boy said, 'I do not understand principle; it is exactly one hundred years.' Nandhi (the 17th Patriarch) said, 'Are you skilled in the use of the subtle?' The boy said, 'The Buddha said, 'If a man lives for a hundred years and does not understand the subtle workings of the Buddhas, it is better to live for one day and thoroughly understand them.' Nandhi (the 17th Patriarch) said, 'What does the mirror in your hand represent?' The boy said, 'The great round mirror of all the Buddhas, inside and out, is without blemish. Two people can see it together; their minds and eyes are alike.' The boy's parents heard their son's words and allowed him to leave home. Nandhi (the 17th Patriarch) took him back to his original place. After he had received the full precepts, he was named Gayashata (the 18th Patriarch). Later, Gayashata (the 18th Patriarch) heard the wind blowing the bells of the hall. Nandhi (the 17th Patriarch) asked, 'Is it the bells ringing? Is it the wind ringing?' Gayashata (the 18th Patriarch) said, 'It is neither the wind nor the bells ringing; it is my mind ringing.' Nandhi (the 17th Patriarch) said, 'Who is the mind then?' Gayashata (the 18th Patriarch) said, 'Both are silent.' Nandhi (the 17th Patriarch) said, 'Excellent, excellent! Who but you will continue my Way?' Then he transmitted the Dharma Eye and the verse, which said, 'The ground of the mind is originally without birth; it arises from conditions on the causal ground. The seeds of conditions do not obstruct each other; flowers and fruits are also like this.' After Nandhi (the 17th Patriarch) transmitted the Dharma, he leaned on a tree with his right hand and passed into stillness. The assembly discussed, 'The Venerable One has returned to stillness under the tree; will he leave shade for future generations?' They planned to enshrine his whole body in a pagoda built on the plateau, but the strength of the assembly was not enough to lift him. So they built a pagoda under the tree. The Eighteenth Patriarch Venerable Gayashata (the 18th Patriarch) was a native of the country of Moti. His surname was Uddalaka. His father was Tian Gai, and his mother was Fang Sheng. She once dreamed of a heavenly being holding a mirror, and as a result, she became pregnant. She gave birth to him after only seven days. His skin was as clear as crystal, and he was naturally fragrant without ever being washed. From a young age, he loved quietude, and his words were unlike those of ordinary children. He went out traveling with a mirror and encountered Venerable Nandhi (the 17th Patriarch), from whom he received the Dharma.
。
宣帝(初名病已更名詢武帝曾孫在位二十五年改元者七聖善周聞曰宣)。
宣帝戊申本始元年。
第十八世祖伽耶舍多尊者嗣宗統(六十一年)。
己酉二年。
祖住世傳法。
庚戌三年。
辛亥四年。
壬子地節元年。
癸丑二年。
甲寅三年。
乙卯四年。
丙辰元康元年。
丁巳二年。
戊午三年。
己未四年。
庚申神爵元年。
辛酉二年。
壬戌三年。
癸亥四年。
甲子五鳳元年。
乙丑二年。
丙寅三年。
丁卯四年。
戊辰甘露元年。
己巳二年。
庚午三年。
辛未四年。
佛滅后九百年(北天竺天親無著造瑜伽唯識等論)。
壬申黃龍元年。
元帝(諱奭宣帝子在位十六年改元者四行義悅民曰元)。
元帝癸酉初元元年。
甲戌二年。
乙亥三年。
丙子四年。
丁丑五年。
戊寅永光元年。
己卯二年。
庚辰三年。
辛巳四年。
壬午五年。
癸未建昭元年。
甲申二年。
乙酉三年。
丙戌
【現代漢語翻譯】 現代漢語譯本 宣帝（初名病已，后改名詢，武帝曾孫，在位二十五年，改元七次，聖明而善於體察民情，聲名遠播，稱為宣帝）。 宣帝戊申年，本始元年（公元前73年）。 第十八世祖伽耶舍多尊者繼承宗統（六十一年）。 己酉年，本始二年（公元前72年）。 尊者住世傳法。 庚戌年，本始三年（公元前71年）。 辛亥年，本始四年（公元前70年）。 壬子年，地節元年（公元前69年）。 癸丑年，地節二年（公元前68年）。 甲寅年，地節三年（公元前67年）。 乙卯年，地節四年（公元前66年）。 丙辰年，元康元年（公元前65年）。 丁巳年，元康二年（公元前64年）。 戊午年，元康三年（公元前63年）。 己未年，元康四年（公元前62年）。 庚申年，神爵元年（公元前61年）。 辛酉年，神爵二年（公元前60年）。 壬戌年，神爵三年（公元前59年）。 癸亥年，神爵四年（公元前58年）。 甲子年，五鳳元年（公元前57年）。 乙丑年，五鳳二年（公元前56年）。 丙寅年，五鳳三年（公元前55年）。 丁卯年，五鳳四年（公元前54年）。 戊辰年，甘露元年（公元前53年）。 己巳年，甘露二年（公元前52年）。 庚午年，甘露三年（公元前51年）。 辛未年，甘露四年（公元前50年）。 佛陀滅度后九百年（北天竺天親（Vasubandhu）無著（Asanga）造《瑜伽師地論》、《唯識論》等論）。 壬申年，黃龍元年（公元前49年）。 元帝（名奭，宣帝之子，在位十六年，改元四次，以施行仁義使百姓喜悅而得名）。 元帝癸酉年，初元元年（公元前48年）。 甲戌年，初元二年（公元前47年）。 乙亥年，初元三年（公元前46年）。 丙子年，初元四年（公元前45年）。 丁丑年，初元五年（公元前44年）。 戊寅年，永光元年（公元前43年）。 己卯年，永光二年（公元前42年）。 庚辰年，永光三年（公元前41年）。 辛巳年，永光四年（公元前40年）。 壬午年，永光五年（公元前39年）。 癸未年，建昭元年（公元前38年）。 甲申年，建昭二年（公元前37年）。 乙酉年，建昭三年（公元前36年）。 丙戌年，建昭四年（公元前35年）。
【English Translation】 English version Emperor Xuan (originally named Bingyi, later renamed Xun, great-grandson of Emperor Wu, reigned for 25 years, changed era names seven times, known as Xuan for his sagacity, kindness, and widespread reputation). In the year Wushen of Emperor Xuan, the first year of the Ben Shi era (73 BCE). The 18th ancestral master, Venerable Gayasata, inherited the lineage (for 61 years). In the year Jiyou, the second year of the Ben Shi era (72 BCE). The master resided in the world, transmitting the Dharma. In the year Gengxu, the third year of the Ben Shi era (71 BCE). In the year Xinhai, the fourth year of the Ben Shi era (70 BCE). In the year Renzi, the first year of the Dijie era (69 BCE). In the year Guichou, the second year of the Dijie era (68 BCE). In the year Jiayin, the third year of the Dijie era (67 BCE). In the year Yimao, the fourth year of the Dijie era (66 BCE). In the year Bingchen, the first year of the Yuankang era (65 BCE). In the year Dingsi, the second year of the Yuankang era (64 BCE). In the year Wuwu, the third year of the Yuankang era (63 BCE). In the year Jiwei, the fourth year of the Yuankang era (62 BCE). In the year Gengshen, the first year of the Shenjue era (61 BCE). In the year Xinyou, the second year of the Shenjue era (60 BCE). In the year Renxu, the third year of the Shenjue era (59 BCE). In the year Guihai, the fourth year of the Shenjue era (58 BCE). In the year Jiazi, the first year of the Wufeng era (57 BCE). In the year Yichou, the second year of the Wufeng era (56 BCE). In the year Bingyin, the third year of the Wufeng era (55 BCE). In the year Dingmao, the fourth year of the Wufeng era (54 BCE). In the year Wuchen, the first year of the Ganlu era (53 BCE). In the year Jisi, the second year of the Ganlu era (52 BCE). In the year Gengwu, the third year of the Ganlu era (51 BCE). In the year Xinwei, the fourth year of the Ganlu era (50 BCE). Nine hundred years after the Nirvana of the Buddha (Vasubandhu and Asanga of North India composed treatises such as 'Yogacarabhumi-sastra' and 'Vijnaptimatrata'). In the year Renshen, the first year of the Huanglong era (49 BCE). Emperor Yuan (named Shi, son of Emperor Xuan, reigned for 16 years, changed era names four times, known as Yuan for pleasing the people with righteous deeds). In the year Guiyou of Emperor Yuan, the first year of the Chuyuan era (48 BCE). In the year Jiaxu, the second year of the Chuyuan era (47 BCE). In the year Yihai, the third year of the Chuyuan era (46 BCE). In the year Bingzi, the fourth year of the Chuyuan era (45 BCE). In the year Dingchou, the fifth year of the Chuyuan era (44 BCE). In the year Wuyin, the first year of the Yongguang era (43 BCE). In the year Jimao, the second year of the Yongguang era (42 BCE). In the year Gengchen, the third year of the Yongguang era (41 BCE). In the year Xinsi, the fourth year of the Yongguang era (40 BCE). In the year Renwu, the fifth year of the Yongguang era (39 BCE). In the year Guiwei, the first year of the Jianzhao era (38 BCE). In the year Jiashen, the second year of the Jianzhao era (37 BCE). In the year Yiyou, the third year of the Jianzhao era (36 BCE). In the year Bingxu, the fourth year of the Jianzhao era (35 BCE).
四年。
丁亥五年。
戊子竟寧元年。
成帝(諱鷔元帝子在位二十六年改元者七安民立政曰成)。
成帝己丑建始元年。
庚寅二年。
辛卯三年。
壬辰四年。
癸巳河平元年。
甲午二年。
乙未三年。
丙申四年。
丁酉陽朔元年。
戊戌二年。
己亥三年。
庚子四年。
辛丑鴻嘉元年。
壬寅二年。
癸卯三年。
甲辰四年。
乙巳永始元年。
丙午二年。
丁未三年。
戊申四年。
祖付鳩摩羅多法 示寂。
祖領徒至大月氏國。見一婆羅門舍有異氣。祖將入彼舍。舍主鳩摩羅多問曰。是何徒眾。祖曰。是佛弟子。彼聞佛號。心神竦然。即時閉戶。祖良久。扣其門。羅多雲。此舍無人。祖曰。答無者誰。羅多聞語。知是異人。遽開關延接。祖曰。昔世尊記曰。吾滅后一千年。有大士出見於月氏國。紹隆玄化。今汝值吾。應斯嘉運。於是鳩摩羅多發宿命智。投誠出家。授具訖付法偈曰。有種有心地。因緣能發萌。于緣不相礙。當生生不生。祖付法已。踴身虛空。見十八變。化火三昧。自焚其身。眾以舍利建塔。
第十九世祖
【現代漢語翻譯】 現代漢語譯本 四年。
丁亥五年（公元前71年）。
戊子竟寧元年（公元前33年）。
成帝（劉驁，元帝之子，在位二十六年，改元七次，安定百姓建立政績稱為『成』）
成帝己丑建始元年（公元前32年）。
庚寅二年（公元前31年）。
辛卯三年（公元前30年）。
壬辰四年（公元前29年）。
癸巳河平元年（公元前28年）。
甲午二年（公元前27年）。
乙未三年（公元前26年）。
丙申四年（公元前25年）。
丁酉陽朔元年（公元前24年）。
戊戌二年（公元前23年）。
己亥三年（公元前22年）。
庚子四年（公元前21年）。
辛丑鴻嘉元年（公元前20年）。
壬寅二年（公元前19年）。
癸卯三年（公元前18年）。
甲辰四年（公元前17年）。
乙巳永始元年（公元前16年）。
丙午二年（公元前15年）。
丁未三年（公元前14年）。
戊申四年（公元前13年）。
祖師付法給鳩摩羅多（Kumārata，人名）后示寂。
祖師帶領弟子到達大月氏國（Yuezhi，古代中亞國家）。看見一婆羅門（Brahmin，印度教祭司）的住所顯現奇異之氣。祖師將要進入那住所，住所的主人鳩摩羅多問道：『這是什麼隊伍？』祖師說：『是佛的弟子。』那人聽到佛號，心神肅然，立刻關上門。祖師過了很久，敲他的門。鳩摩羅多說：『這屋裡沒有人。』祖師說：『回答沒有的人是誰？』鳩摩羅多聽到這話，知道是異人，趕緊打開門迎接。祖師說：『過去世尊（世尊，對佛的尊稱）預言說：我滅度后一千年，有大士出現于月氏國，繼承和發揚玄妙的教化。現在你遇到我，應和了這個美好的機緣。』於是鳩摩羅多發起了宿命智，真心誠意地出家。授具足戒完畢后，祖師傳授了付法偈說：『有種子有心地，因緣能夠發芽生長。對於因緣不互相妨礙，應當生的時候生，不應當生的時候不生。』祖師傳法完畢后，躍身到空中，顯現十八種變化，用火化三昧（Samadhi，佛教的禪定境界）自焚其身。眾人用舍利（Śarīra，佛教聖物，通常指高僧火化后的遺骨）建造佛塔。
第十九世祖
【English Translation】 English version Year 4.
Year 5th of Dinghai (71 BC).
Year 1st of Jingning during the reign of Wuzi (33 BC).
Emperor Cheng (Liu Ao, son of Emperor Yuan, reigned for 26 years, changed era names seven times; 'Cheng' means to pacify the people and establish governance).
Year 1st of Jianshi during the reign of Emperor Cheng, Jichou (32 BC).
Year 2nd of Gengyin (31 BC).
Year 3rd of Xinmao (30 BC).
Year 4th of Renchen (29 BC).
Year 1st of Heping during the reign of Guisi (28 BC).
Year 2nd of Jiawu (27 BC).
Year 3rd of Yiwei (26 BC).
Year 4th of Bingshen (25 BC).
Year 1st of Yangshuo during the reign of Dingyou (24 BC).
Year 2nd of Wuxu (23 BC).
Year 3rd of Jihai (22 BC).
Year 4th of Gengzi (21 BC).
Year 1st of Hongjia during the reign of Xinchou (20 BC).
Year 2nd of Renyin (19 BC).
Year 3rd of Guimao (18 BC).
Year 4th of Jiachen (17 BC).
Year 1st of Yongshi during the reign of Yisi (16 BC).
Year 2nd of Bingwu (15 BC).
Year 3rd of Dingwei (14 BC).
Year 4th of Wushen (13 BC).
The Patriarch passed the Dharma to Kumārata (人名) and entered Nirvana.
The Patriarch led his disciples to the Great Yuezhi Kingdom (古代中亞國家). He saw a Brahmin's (印度教祭司) residence emitting extraordinary energy. The Patriarch was about to enter the residence when the owner, Kumārata, asked: 'What is this group?' The Patriarch said: 'They are disciples of the Buddha.' Upon hearing the name of the Buddha, the man was awestruck and immediately closed the door. After a long time, the Patriarch knocked on the door. Kumārata said: 'There is no one in this house.' The Patriarch said: 'Who is it that answers that there is no one?' Hearing these words, Kumārata knew that he was an extraordinary person and quickly opened the door to welcome him. The Patriarch said: 'In the past, the World Honored One (對佛的尊稱) prophesied: A thousand years after my Nirvana, a great being will appear in the Yuezhi Kingdom to inherit and promote the profound teachings. Now that you have met me, you are in accordance with this auspicious opportunity.' Thereupon, Kumārata awakened his knowledge of past lives and sincerely renounced the world to become a monk. After receiving the full precepts, the Patriarch transmitted the Dharma Gatha, saying: 'There is seed, there is mind-ground, conditions can sprout. In relation to conditions, there is no obstruction; when it is appropriate to be born, one is born; when it is not appropriate to be born, one is not born.' After transmitting the Dharma, the Patriarch leaped into the sky, manifested eighteen transformations, and used the Samadhi (佛教的禪定境界) of fire to cremate himself. The assembly built a stupa with his Śarīra (佛教聖物，通常指高僧火化后的遺骨).
The 19th Patriarch
鳩摩羅多尊者。大月氏國婆羅門之子也。昔為自在天人。見菩薩瓔珞。忽起愛心。墮生忉利。聞憍尸迦說般若波羅蜜多。以法故升梵天。以根利故善說法要。諸天尊為導師。以繼祖時至。降月氏國。受舍多尊者記。
成帝己酉元延元年。
第十九世祖鳩摩羅多尊者嗣宗統(三十四年)。
庚戌二年。
祖住世傳法。
辛亥三年。
壬子四年。
癸丑綏和元年(都水使者劉向集列仙傳檢藏得梵本佛經六十餘卷編入仙傳)。
甲寅二年。
哀帝(諱欣元帝庶孫在位六年改元者二恭仁短折曰哀)。
哀帝乙卯建平元年。
丙辰二年。
丁巳三年。
戊午四年。
己未元壽元年。
庚申二年。
平帝(諱衍元帝庶孫在位五年改元者一布綱治紀曰平)。
平帝辛酉元始元年。
壬戌二年。
癸亥三年。
甲子四年。
乙丑五年。
孺子嬰(宣帝玄孫立三年)。
丙寅居攝元年。
丁卯二年。
戊辰初始元年。
己巳(新莽始建國)元年。
庚午二年。
辛未三年。
壬申四年。
癸酉五年。
甲戌天鳳元年。
乙
【現代漢語翻譯】 現代漢語譯本 鳩摩羅多尊者（Kumāralāta）：是大月氏國（Yuezhi）婆羅門（Brahman）的兒子。過去曾是自在天（Maheśvara）的天人，見到菩薩（Bodhisattva）的瓔珞（necklace），忽然生起愛慕之心，因此墮落降生到忉利天（Trāyastriṃśa）。在忉利天聽聞憍尸迦（Kauśika，即帝釋天Indra）宣說《般若波羅蜜多》（Prajñāpāramitā），因為聽聞佛法而升到梵天（Brahmā）。由於根器銳利，善於宣說佛法精要。諸天尊奉他為導師，認為他繼承祖師之位的時機已到，於是降生到月氏國，並受到舍多尊者（Śyeta）的授記。
漢成帝己酉元延元年（公元前12年）
第十九世祖鳩摩羅多尊者繼承宗統（34年）。
庚戌二年（公元前11年）。
祖師住世傳法。
辛亥三年（公元前10年）。
壬子四年（公元前9年）。
癸丑綏和元年（公元前8年）（都水使者劉向收集整理《列仙傳》，檢查典藏，得到梵文佛經六十餘卷，編入《仙傳》）。
甲寅二年（公元前7年）。
漢哀帝（名劉欣，漢元帝的庶孫，在位六年，改年號兩次，謚號為「哀」，意為恭仁但短命）。
漢哀帝乙卯建平元年（公元前6年）。
丙辰二年（公元前5年）。
丁巳三年（公元前4年）。
戊午四年（公元前3年）。
己未元壽元年（公元前2年）。
庚申二年（公元前1年）。
漢平帝（名劉衍，漢元帝的庶孫，在位五年，改年號一次，謚號為「平」，意為佈施綱紀，治理天下）。
漢平帝辛酉元始元年（公元1年）。
壬戌二年（公元2年）。
癸亥三年（公元3年）。
甲子四年（公元4年）。
乙丑五年（公元5年）。
孺子嬰（漢宣帝的玄孫，被立為皇帝三年）。
丙寅居攝元年（公元6年）。
丁卯二年（公元7年）。
戊辰初始元年（公元8年）。
己巳（新莽始建國）元年（公元9年）。
庚午二年（公元10年）。
辛未三年（公元11年）。
壬申四年（公元12年）。
癸酉五年（公元13年）。
甲戌天鳳元年（公元14年）。
乙亥二年（公元15年）。
【English Translation】 English version Venerable Kumāralāta: He was the son of a Brahman (Brahmin) from the country of Yuezhi (Greater Yuezhi). In the past, he was a Deva (god) of Maheśvara (Lord of Freedom). Seeing the necklace (瓔珞) of a Bodhisattva (enlightenment being), he suddenly developed a feeling of love and was reborn in Trāyastriṃśa (Heaven of Thirty-three). There, he heard Kauśika (Indra) expounding the Prajñāpāramitā (Perfection of Wisdom). Because of this Dharma (teachings), he ascended to Brahmā (Brahma's Heaven). Due to his sharp faculties, he was skilled at expounding the essentials of the Dharma. The Devas revered him as a guide, recognizing that the time had come for him to succeed the ancestral lineage. Thus, he descended to the country of Yuezhi and received the prediction from Venerable Śyeta.
The first year of the Yuanyan era, Ji-You year, during the reign of Emperor Cheng of the Han Dynasty (12 BC).
The 19th Patriarch, Venerable Kumāralāta, inherited the lineage (34 years).
The second year, Geng-Xu (11 BC).
The Patriarch resided in the world, transmitting the Dharma.
The third year, Xin-Hai (10 BC).
The fourth year, Ren-Zi (9 BC).
The first year of the Suihe era, Gui-Chou year (8 BC) (The Director of Waterways, Liu Xiang, collected and compiled 'Biographies of Immortals', and discovered over sixty scrolls of Sanskrit Buddhist scriptures, which were incorporated into the 'Biographies of Immortals').
The second year, Jia-Yin (7 BC).
Emperor Ai of the Han Dynasty (personal name Liu Xin, a grandson of Emperor Yuan, reigned for six years, changed the era name twice; his posthumous title 'Ai' signifies 'respectful and benevolent but short-lived').
The first year of the Jianping era, Yi-Mao year, during the reign of Emperor Ai of the Han Dynasty (6 BC).
The second year, Bing-Chen (5 BC).
The third year, Ding-Si (4 BC).
The fourth year, Wu-Wu (3 BC).
The first year of the Yuanshou era, Ji-Wei (2 BC).
The second year, Geng-Shen (1 BC).
Emperor Ping of the Han Dynasty (personal name Liu Yan, a grandson of Emperor Yuan, reigned for five years, changed the era name once; his posthumous title 'Ping' signifies 'spreading the law and order, governing the world').
The first year of the Yuanshi era, Xin-You year, during the reign of Emperor Ping of the Han Dynasty (1 AD).
The second year, Ren-Xu (2 AD).
The third year, Gui-Hai (3 AD).
The fourth year, Jia-Zi (4 AD).
The fifth year, Yi-Chou (5 AD).
Ruzi Ying (a great-grandson of Emperor Xuan, enthroned for three years).
The first year of the Jushe era, Bing-Yin (6 AD).
The second year, Ding-Mao (7 AD).
The first year of the Chushi era, Wu-Chen (8 AD).
The first year of the Shijianguo era of Xin Mang (9 AD).
The second year, Geng-Wu (10 AD).
The third year, Xin-Wei (11 AD).
The fourth year, Ren-Shen (12 AD).
The fifth year, Gui-You (13 AD).
The first year of the Tianfeng era, Jia-Xu (14 AD).
The second year, Yi-Hai (15 AD).
亥二年。
丙子三年。
丁丑四年。
戊寅五年。
己卯六年。
庚辰地皇元年。
辛巳二年。
壬午三年(是年漢立舂陵戴侯之曾孫玄改元更始后詔封為淮陽王)。
祖付阇夜多法 示神變入寂。
祖至中天竺國。有大士名阇夜多。問曰。我家父母。素信三寶。而常縈疾瘵。凡所營作。皆不如意。而我鄰家。久為旃陀羅行。而身常勇健。所作和合。彼何幸而我何辜。祖曰。何足疑乎。且善惡之報。有三時焉。凡人但見仁夭暴壽。逆吉義兇。便謂亡因果。虛罪福。殊不知影響相隨。毫𨤲靡忒。縱經百千萬劫。亦不磨滅。時阇夜多聞是語已。頓釋所疑。祖曰。汝雖已信三業。而未明業從惑生。惑依識有。識依不覺。不覺依心。心本清凈。無生滅。無造作。無報應。無勝負。寂寂然。靈靈然。汝若入此法門。可與諸佛同矣。一切善惡。有為無為。皆如夢幻。阇夜多承言領旨。即發宿慧。懇求出家。既受具。祖告曰。吾今寂滅時至。汝當紹行化跡。付法眼偈曰。性上本無生。為對求人說。於法既無得。何懷決不決。又云。此是妙音如來見性清凈之句。汝宜傳佈後學。言訖。即于座上以指爪𠢐面。如紅蓮開。出大光明。照耀四眾。而入寂滅。阇夜多建塔。以奉全身。
祥符蔭曰。大道不言禍福。至理自有休咎。吉兇影響。善慶惡殃。書傳亦明言之矣。但三時互動。毫釐靡忒。非智眼周知不能洞悉。觀祖之言。世有疑者。可燎然矣。若能了知業識依心。心本清凈。則盡心知性。立命知天。一切自由。又豈有心外之惑乎。
宗統編年卷之五 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之六
第二十世祖
阇夜多尊者。北天竺國人也。智慧淵沖。化導無量。
癸未更始元年。
第二十世祖阇夜多尊者嗣宗統(五十二年)。
甲申二年。
祖住世傳法。
東漢。
光武皇帝(諱秀。復興漢室。在位三十三年。改元者二。能紹前業曰光。克定禍亂曰武)。
光武乙酉建武元年。
丙戌二年。
丁亥三年。
戊子四年。
己丑五年。
庚寅六年。
辛卯七年。
壬辰八年。
癸巳九年。
甲午十年。
乙未十一年。
丙申十二年。
丁酉十三年。
戊戌十四年。
己亥十五年。
庚子十六年。
辛丑十七年。
壬寅十八年。
癸卯十九年。
甲辰二十年。
【現代漢語翻譯】 現代漢語譯本 祥符蔭說：『大道不談論禍福，至理自然包含興盛與衰敗。吉利與兇險相互影響，行善帶來好的結果，作惡招致災殃。《尚書》等典籍也明確記載了這些道理。然而，三世（過去、現在、未來）的因果循環交替，細微之處沒有絲毫差錯，不是具有智慧的眼睛全面瞭解就無法徹底明白。』 觀看祖師的言論，世間有疑惑的人，可以清楚地瞭解了。如果能夠明白業識依附於心，而心原本是清凈的，那麼就能窮盡心力瞭解本性，樹立命運而知曉天命，一切都是自由的，又怎麼會有心外的迷惑呢？
《宗統編年》卷五
《宗統編年》卷六
第二十世祖
阇夜多尊者（Jayata）：是北天竺國人。智慧深邃淵博，教化引導眾生無數。
癸未更始元年（公元23年）
第二十世祖阇夜多尊者繼承宗統（五十二年）。
甲申二年（公元24年）
祖師住世傳法。
東漢
光武皇帝（劉秀，復興漢室，在位三十三年，改年號兩次。能夠繼承前業稱為『光』，能夠平定禍亂稱為『武』）。
光武乙酉建武元年（公元25年）
丙戌二年（公元26年）
丁亥三年（公元27年）
戊子四年（公元28年）
己丑五年（公元29年）
庚寅六年（公元30年）
辛卯七年（公元31年）
壬辰八年（公元32年）
癸巳九年（公元33年）
甲午十年（公元34年）
乙未十一年（公元35年）
丙申十二年（公元36年）
丁酉十三年（公元37年）
戊戌十四年（公元38年）
己亥十五年（公元39年）
庚子十六年（公元40年）
辛丑十七年（公元41年）
壬寅十八年（公元42年）
癸卯十九年（公元43年）
甲辰二十年（公元44年）
【English Translation】 English version Xiangfu Yin said: 'The Great Dao does not speak of fortune or misfortune; ultimate truth naturally contains prosperity and decline. Good fortune and bad luck influence each other; good deeds bring good results, and evil deeds bring disaster. The classics also clearly state these principles.' However, the cycle of cause and effect in the three times (past, present, and future) alternates, and there is no error in the slightest detail, which cannot be fully understood without the wise eyes fully understanding it. Looking at the words of the Patriarch, those who have doubts in the world can clearly understand it. If one can understand that karmic consciousness depends on the mind, and the mind is originally pure, then one can exhaust one's mind to understand one's nature, establish one's destiny and know the mandate of heaven, and everything is free. How can there be external confusion?
Chronicle of the Lineage, Volume 5
Chronicle of the Lineage, Volume 6
The Twentieth Ancestor
Jayata: He was a native of North India. His wisdom was profound and vast, and he transformed and guided countless beings.
The first year of Gengshi in Guiwei (23 AD)
The Twentieth Ancestor, Jayata, succeeded to the lineage (for fifty-two years).
The second year of Jiashen (24 AD)
The Ancestor lived in the world and transmitted the Dharma.
Eastern Han Dynasty
Emperor Guangwu (named Liu Xiu, restored the Han Dynasty, reigned for thirty-three years, and changed the era name twice. Being able to inherit the previous achievements is called 'Guang', and being able to quell disasters is called 'Wu').
The first year of Jianwu in Guangwu Yiyou (25 AD)
The second year of Bingxu (26 AD)
The third year of Dinghai (27 AD)
The fourth year of Wuzi (28 AD)
The fifth year of Jichou (29 AD)
The sixth year of Gengyin (30 AD)
The seventh year of Xinmao (31 AD)
The eighth year of Renchen (32 AD)
The ninth year of Guisi (33 AD)
The tenth year of Jiawu (34 AD)
The eleventh year of Yiwei (35 AD)
The twelfth year of Bingshen (36 AD)
The thirteenth year of Dingyou (37 AD)
The fourteenth year of Wuxu (38 AD)
The fifteenth year of Jihai (39 AD)
The sixteenth year of Gengzi (40 AD)
The seventeenth year of Xinchou (41 AD)
The eighteenth year of Renyin (42 AD)
The nineteenth year of Guimao (43 AD)
The twentieth year of Jiachen (44 AD)
乙巳二十一年。
丙午二十二年。
丁未二十三年。
戊申二十四年。
己酉二十五年。
庚戌二十六年。
辛亥二十七年。
佛滅后一千年(此後東土。應化諸聖賢。相次造論明道)。
壬子二十八年。
癸丑二十九年。
甲寅三十年。
乙卯中元元年。
丙辰二年(京師醴泉出飲者疾愈)。
丁巳三年。
明帝(諱莊。光武帝子。在位十八年。改元者一。照臨四方曰明)。
明帝戊午永平元年。
己未二年。
庚申三年。
辛酉四年。
帝感夢金身光臨殿廷命使西行尋求佛經 發明(書帝感夢。見時至緣應也。如來滅度已千餘年。大法東漸。群機啟迪。然後禪宗應運。直接上根。無上法利。自帝肇之。謂非靈山會上親承付囑。而能然乎)。
帝夢神人。金身丈六。頂有日光。飛行殿廷。欣然悅之。博問群臣。通人傅毅對曰。臣聞天竺有得道者。號曰佛。飛行虛空。身有神光。帝之所夢。將毋是乎。帝恍然。遣中郎將蔡愔。博士王遵。秦憬等一十八人。往大月氏中天竺國。尋求佛法。
別證(梓潼帝君云。予受業報為邛池龍。羈于積水之下。連年旱虐。水復為泥。身既
【現代漢語翻譯】 現代漢語譯本 乙巳二十一年（時間待考）。 丙午二十二年（時間待考）。 丁未二十三年（時間待考）。 戊申二十四年（時間待考）。 己酉二十五年（時間待考）。 庚戌二十六年（時間待考）。 辛亥二十七年（時間待考）。 佛滅后一千年（此後東土，應化諸聖賢，相次造論明道）。 壬子二十八年（時間待考）。 癸丑二十九年（時間待考）。 甲寅三十年（時間待考）。 乙卯中元元年（時間待考）。 丙辰二年（時間待考）（京師醴泉出現，飲用者疾病痊癒）。 丁巳三年（時間待考）。 明帝（諱莊，光武帝之子，在位十八年，改元一次，照臨四方稱為明）。 明帝戊午永平元年（時間待考）。 己未二年（時間待考）。 庚申三年（時間待考）。 辛酉四年（時間待考）。 皇帝感應夢境，金身佛像光臨殿廷，命使者西行尋求佛經。發明（記載皇帝感應夢境，見到時機成熟，因緣相應。如來佛滅度已經一千多年，大法向東傳播，各種根器的人得到啓發。然後禪宗應運而生，直接接引上等根器的人，無上的佛法利益，從明帝開始。如果不是在靈山會上親自承受佛的囑託，怎麼能這樣呢）。 皇帝夢見神人，金色的身軀高一丈六尺，頭頂有日光，在宮殿上飛行。皇帝非常高興，廣泛詢問群臣。通曉事理的傅毅回答說：『臣聽說天竺有得道的人，號稱為佛（Buddha），能在虛空中飛行，身上有神光。皇帝您夢見的，大概就是他吧。』皇帝恍然大悟，派遣中郎將蔡愔、博士王遵、秦憬等一十八人，前往大月氏（Yuezhi）中天竺國（Central India），尋求佛法。 別證（梓潼帝君說：『我因為業報而成為邛池的龍，被困在積水之下，連年乾旱，水又變成泥，身體已經…』）
【English Translation】 English version Yi Si, the 21st year (Time to be determined). Bing Wu, the 22nd year (Time to be determined). Ding Wei, the 23rd year (Time to be determined). Wu Shen, the 24th year (Time to be determined). Ji You, the 25th year (Time to be determined). Geng Xu, the 26th year (Time to be determined). Xin Hai, the 27th year (Time to be determined). One thousand years after the Buddha's Nirvana (After this, in the Eastern Land, many enlightened sages appeared one after another, creating treatises to clarify the Way). Ren Zi, the 28th year (Time to be determined). Gui Chou, the 29th year (Time to be determined). Jia Yin, the 30th year (Time to be determined). Yi Mao, the first year of Zhongyuan (Time to be determined). Bing Chen, the second year (Time to be determined) (In the capital, sweet spring water appeared, and those who drank it were cured of their illnesses). Ding Si, the third year (Time to be determined). Emperor Ming (personal name Zhuang, son of Emperor Guangwu, reigned for 18 years, changed the era name once, illuminating all directions is called Ming). Emperor Ming, Wu Wu, the first year of Yongping (Time to be determined). Ji Wei, the second year (Time to be determined). Geng Shen, the third year (Time to be determined). Xin You, the fourth year (Time to be determined). The Emperor sensed a dream, a golden Buddha image graced the palace hall, and he ordered envoys to travel west to seek Buddhist scriptures. Explanation (Records the Emperor's sensing of a dream, seeing that the time was ripe and the conditions were right. More than a thousand years had passed since the Nirvana of the Tathagata (Buddha), and the Great Dharma was spreading eastward, enlightening various capacities. Then the Chan (Zen) school arose in response to the times, directly guiding people of superior capacity, and the supreme benefits of the Dharma began with Emperor Ming. If it were not for personally receiving the Buddha's entrustment at the Vulture Peak Assembly, how could this be so?). The Emperor dreamed of a divine being, a golden body sixteen feet tall, with sunlight on his head, flying in the palace hall. The Emperor was very pleased and widely consulted his ministers. The knowledgeable Fu Yi replied: 'I have heard that in Tianzhu (India) there is an enlightened one, called Buddha, who can fly in the void and has divine light on his body. What the Emperor dreamed of is probably him.' The Emperor suddenly understood and sent the General of the Household Cai Yin, the Doctor Wang Zun, Qin Jing, and eighteen others to Da Yuezhi (Yuezhi) in Central India (Central India) to seek the Buddhist Dharma. Separate Evidence (Emperor Zitong said: 'I received karmic retribution and became a dragon in Qiongchi, trapped under accumulated water. Years of drought, and the water turned to mud, my body is already...')
廣大。無穴可容。烈日上臨。內外熱惱。諸鱗甲中各生小蟲。咂嚙困苦。一日晨涼。天光忽開。五色雲氣浮光而過。中有瑞相。紺發螺旋。念容月瑩。山靈河伯。萬衆稽首。讚歎歡喜。聲動天地。天香繚繞。隨處生春。予乃仰首哀號。乞垂救度。萬靈諸聖。咸謂予曰。此西方大聖。正覺世尊釋迦文佛也。今以教法流行東土。隨教化身。將往中國。爾既遭逢。宿業可脫。予乃身自踴躍。入天光中。具陳往昔報應之理。世尊答言。善哉帝子。汝于向來。孝家忠國。又復憫世。生護持心。因果未周。仇敵相爭。以人我相。肆興殘忍。遷怒於物。業債當償。今復自悔。欲求解脫。汝於此時。復有冤親之想。與夫瞋恚愚癡念否。予聞至理。心地開明。內外罄然。如虛空住。自顧其身。隨念消滅。復為男子。得灌頂智。予歸依焉)。
祥符蔭曰。詳夫佛氏之為教也。本乎一心。成於萬行。不住于相。不滯于空。見天人之原。明死生之致。於世有益。於人無損。乃徒執其形跡。而不究其指歸。謂之為空。謂之為棄倫遺世。謂之為不耕而食。不織而衣。是亦未曾就當人之身心生死。而切實思之者也。夫今此身。生何以生。死何以死。不可茫茫無著也。此心之量何所際。何以能盡其量。不可出入無時。莫知其鄉也。佛教非空也。以
【現代漢語翻譯】 現代漢語譯本：廣大無邊，沒有可以容身的地方。烈日當頭照耀，內外都感到熱惱。各種鱗甲中都生出小蟲，啃咬身體，痛苦不堪。一日清晨，涼風習習，天空忽然放晴，五彩祥雲帶著光芒飄過。雲中有吉祥的景象，佛的頭髮是紺青色的，呈螺旋狀，面容像月亮一樣明亮。山神河伯等萬衆都叩拜，讚歎歡喜，聲音震動天地。天上的香氣繚繞，到處都像春天一樣生機勃勃。我於是仰頭哀號，乞求佛垂憐救度。萬靈諸聖都對我說：『這是西方的大聖，正覺世尊釋迦文佛（Sakyamuni Buddha）啊。現在他要把教法傳到東土，隨緣應化，將要前往中國。你既然遇到了他，宿世的罪業就可以解脫了。』我於是縱身跳躍，進入天光之中，詳細陳述了往昔的報應之理。世尊回答說：『好啊，帝子。你向來孝順父母，忠於國家，又憐憫世人，生起護持之心。只是因果尚未完結，仇敵互相爭鬥，執著於人我之相，肆意殘忍，遷怒於其他事物，所以業債應當償還。現在你又後悔了，想要求解脫。你現在，還有冤親的分別之想嗎？還有瞋恨、愚癡的念頭嗎？』我聽聞了至理，心地開明，內外都空空蕩蕩的，像住在虛空中一樣。再看自己的身體，隨著念頭的生滅而消滅。我又轉生為男子，得到了灌頂的智慧。我皈依佛陀。
祥符（宋真宗年號，1008-1016年）的作者評論說：詳細考察佛教的教義，根本在於一心，成就於萬行，不執著于表象，不滯留于空無。它揭示了天人的本源，闡明了生死的道理，對世間有益，對人沒有損害。如果只是拘泥於佛教的形式，而不探究其根本宗旨，就說佛教是空無，是拋棄倫理綱常，是認為佛教徒不耕而食，不織而衣，那也是沒有從當事人的身心生死出發，而切實思考的結果。現在這個身體，生從何來，死往何去，不能茫然無所依。這顆心的容量有多大，要怎樣才能窮盡它的容量，不能讓它隨意出入，不知道歸宿。佛教不是空無，而是...
【English Translation】 English version: Vast and boundless, with no place to find refuge. The scorching sun blazes overhead, causing inner and outer torment. Tiny insects infest the scales, gnawing and causing unbearable suffering. One morning, a cool breeze arises, and the sky suddenly clears, as five-colored auspicious clouds float by, radiating light. Within the clouds, there is an auspicious sign: dark blue hair in spiral curls, a face as radiant as the moon. Mountain spirits, river deities, and countless beings prostrate themselves, praising and rejoicing, their voices shaking heaven and earth. Heavenly fragrance swirls around, bringing spring to every place. I then raise my head and cry out in sorrow, begging for deliverance. All the spirits and sages say to me, 'This is the great sage of the West, the fully enlightened World-Honored One, Sakyamuni Buddha. He is now spreading the Dharma to the Eastern lands, manifesting in various forms to guide beings, and is about to go to China. Since you have encountered him, your karmic debts can be absolved.' I then leap and bound, entering into the heavenly light, and explain in detail the principles of past retribution. The World-Honored One replies, 'Excellent, prince. You have always been filial to your parents, loyal to your country, and compassionate towards the world, giving rise to a protective heart. However, the cycle of cause and effect is not yet complete, and enemies fight each other, clinging to the notion of self and others, indulging in cruelty, and venting anger on other beings, so karmic debts must be repaid. Now you repent and seek liberation. At this moment, do you still have thoughts of enemies and loved ones? Do you still have thoughts of hatred and ignorance?' Upon hearing the ultimate truth, my mind opens up, and both inside and outside are empty, as if dwelling in space. Looking at my own body, it vanishes with the arising and ceasing of thoughts. I am reborn as a man and receive the wisdom of empowerment. I take refuge in the Buddha.
The author of the Xiangfu era (1008-1016 AD) comments: Examining the teachings of Buddhism in detail, the foundation lies in the single mind, and it is accomplished through myriad practices, not clinging to appearances, not dwelling in emptiness. It reveals the origin of gods and humans, elucidates the principles of life and death, benefits the world, and does no harm to people. If one merely adheres to the forms of Buddhism without investigating its fundamental purpose, saying that Buddhism is emptiness, that it abandons ethics and morality, that it believes Buddhists eat without plowing and clothe themselves without weaving, then that is because one has not started from the individual's own body, mind, life, and death, and thought about it carefully. Now, this body, from where does life come, and where does death go? One cannot be aimlessly without reliance. How vast is the capacity of this mind, and how can one exhaust its capacity? One cannot let it enter and exit at will, not knowing its destination. Buddhism is not emptiness, but...
不執著萬行為相。猶如世之大功不宰也。佛非棄倫遺世也。正思以道報夫君親四重之恩。而思以道脫此愛憎牽纏之苦也。至於不耕不織。亦復何限。何尊梓匠輪輿而輕於為道也。佛未嘗強人之不欲也。道未嘗不可以隨地而求也。今之不信佛。而並棄絕夫道也。謂之何哉。
或問祥符曰。禪宗何以不徑來此土。而先之以夢感經像。何也。且佛何以不見化此土。而化之以像法。又何也。祥符曰。佛雖大慈。不應無緣。道雖本有。必須機感。佛生西竺。尚然說法四十九年。曲引群生。漸令純熟。各各諦信。知有不疑。而後拈花微笑。始暢出世本懷。況此土眾生。心思剛強。根器不一。驟以無上大道直指示之。夫孰從而信之。行之哉。以故像法先來。示夢感動。亦猶四十九年之垂慈也。歷年四百六十餘年。經律廣演。人人知有。然後達摩于梁大通元年。傳佛心印而來。直接上根。廣設法藥。亦猶佛之末後拈花也。此土眾生未嘗有緣感佛。此佛所以不見化此土也。此土眾生雖未嘗于佛有緣。而佛運無緣慈。廣度眾生。此以像法化之。而信者疑者。贊之謗之。俱沾其法化也。故曰。謗佛是成佛因。謗之之久。則自信矣。唯並不知謗。則猶遠之遠矣。奈之何哉。
壬戌五年。
癸亥六年。
甲子七年。
【現代漢語翻譯】 現代漢語譯本 不執著于萬物的表象。這就像世間偉大的功績，並非由某個主宰者所為。佛陀並非拋棄人倫和社會，而是認真思考如何用佛法報答君主、父母等四重恩情，並思考如何用佛法脫離愛恨糾纏的痛苦。至於不耕種、不織布，又有何妨？為何要尊重工匠車輪製造者，而輕視修道之人呢？佛陀從未強迫任何人做他們不願意做的事情，佛法也並非不能隨時隨地去追求。現在那些不相信佛法，甚至連道德都拋棄的人，又該怎麼說呢？
有人問祥符（人名）說：『禪宗為什麼不直接傳入中國，而是先通過夢中感應經像的方式呢？而且佛陀為什麼不親自來中國教化，而是通過佛像和佛法來教化呢？』祥符（人名）回答說：『佛陀雖然大慈大悲，但不應該沒有緣分。道雖然本來就存在，但必須要有合適的機緣感應。佛陀生在西竺（古印度），尚且說法四十九年，委婉引導眾生，逐漸讓他們純熟，讓每個人都真正相信，沒有懷疑，然後才拈花微笑，才暢談出世的本懷。更何況中國的眾生，心思剛強，根器不一，如果突然用無上的大道直接指示他們，又有誰會相信和修行呢？因此，佛像和佛法先來，通過夢境來感動，也像是佛陀四十九年的慈悲垂示。經過四百六十多年，經律廣泛傳播，人人都知道有佛法，然後達摩（菩提達摩）在梁朝大通元年（527年）傳來佛的心印，直接接引上等根器的人，廣泛施設法藥，也像是佛陀最後的拈花微笑。中國的眾生未曾有緣感應佛陀，這就是佛陀沒有親自來中國教化的原因。中國的眾生雖然未曾與佛陀有緣，但佛陀運用無緣大慈，廣泛度化眾生，因此用佛像和佛法來教化他們，無論是相信的人還是懷疑的人，讚美的人還是誹謗的人，都沾染了佛法的教化。所以說：『誹謗佛是成佛的因。』誹謗的時間久了，就會相信了。只有那些既不瞭解也不誹謗的人，才是離佛法最遠的。這又能怎麼辦呢？』
壬戌五年（1022年）。
癸亥六年（1023年）。
甲子七年（1024年）。
【English Translation】 English version Do not be attached to the appearance of all phenomena. This is like the great achievements of the world, not done by a single ruler. The Buddha did not abandon human relations and society, but seriously considered how to repay the fourfold kindness of the ruler, parents, etc., with the Dharma, and considered how to escape the suffering of love and hate entanglement with the Dharma. As for not farming or weaving, what does it matter? Why respect craftsmen and wheel makers, and despise those who cultivate the Way? The Buddha never forced anyone to do what they did not want to do, and the Dharma is not something that cannot be sought anytime, anywhere. What about those who do not believe in Buddhism now, and even abandon morality?
Someone asked Xiangfu (person's name): 'Why didn't the Chan sect directly enter China, but first used the method of sensing scriptures and images in dreams? And why didn't the Buddha personally come to China to teach, but used Buddha statues and the Dharma to teach?' Xiangfu (person's name) replied: 'Although the Buddha is greatly compassionate, there should be no predestined affinity. Although the Tao originally exists, there must be a suitable opportunity to sense it. The Buddha was born in West India (ancient India), and still spoke the Dharma for forty-nine years, subtly guiding sentient beings, gradually making them pure, so that everyone truly believed and had no doubts, and then smiled while holding up a flower, and then spoke freely about the original intention of transcending the world. Moreover, the sentient beings in China have strong minds and different aptitudes. If they are suddenly directly instructed with the supreme Tao, who will believe and practice it? Therefore, Buddha statues and the Dharma come first, and are moved through dreams, which is also like the Buddha's compassionate manifestation for forty-nine years. After more than four hundred and sixty years, the scriptures and precepts have been widely spread, and everyone knows that there is the Dharma, and then Dharma (Bodhidharma) came in the first year of Datong (527 AD) of the Liang Dynasty to transmit the Buddha's mind seal, directly receiving people of superior aptitude, and widely administering Dharma medicine, which is also like the Buddha's last smile while holding up a flower. The sentient beings in China have never had the opportunity to sense the Buddha, which is why the Buddha did not personally come to China to teach. Although the sentient beings in China have never had a predestined affinity with the Buddha, the Buddha used unconditioned great compassion to widely transform sentient beings, so he used Buddha statues and the Dharma to teach them, whether they are believers or doubters, those who praise or those who slander, they are all infected by the teachings of the Dharma. Therefore, it is said: 'Slandering the Buddha is the cause of becoming a Buddha.' If you slander for a long time, you will believe it. Only those who neither understand nor slander are the farthest from the Dharma. What can be done about it?'
The fifth year of Renxu (1022 AD).
The sixth year of Guihai (1023 AD).
The seventh year of Jiazi (1024 AD).
乙丑八年。
丙寅九年。
丁卯十年。
戊辰十一年。
使奉像經還。
愔等從天竺求得優填王所畫佛像。及四十二章經。並請沙門摩騰竺法蘭同歸。十二月三十日至洛陽。帝問騰曰。法王出世。何以化不及此。騰對曰。迦毗羅衛國者。三千大千世界。百億日月之中心也。三世諸佛皆在彼生。乃至天龍鬼神。有願行者。皆生於彼。受佛正化。鹹得悟道。余處眾生。無緣感佛。佛不往也。佛雖不往。光明及處。或五百年。或一千年外。皆有聖人傳佛聲教。而化導之。帝信重之。詔立寺于西雍門外。額曰白馬。奉供佛像。壁畫千乘萬騎。莊嚴圍繞。又于南宮清涼臺。及開陽城門上。圖佛儀像。以示臣民(按唐沙門道宣。後漢傳譯佛經錄序曰。教流源起。實本姬周。秦政殄之。遺蹤間出。劉向校書天祿閣。往往見有佛經。及向刪列仙傳云。七十四人。已見佛經。據此。則經法之來。及應化之士。不自漢明之世。但以自此已后。教乃大顯。三寶昭然。故肇列之)。
己巳十二年。
庚午十三年。
沙門竺法蘭譯出本行經並十地斷結四十二章經(此譯經之始。故書)。
辛未十四年。
五嶽諸山表請焚經驗法 道士呂惠通等感化出家(此震旦出家之始)。
【現代漢語翻譯】 現代漢語譯本 乙丑八年（58年）。 丙寅九年（59年）。 丁卯十年（60年）。 戊辰十一年（61年）。 派遣使者護送佛像和經書返回。 劉愔等人從天竺（India）求得優填王（King Udayana）所畫的佛像，以及《四十二章經》。並邀請沙門（Shramana，佛教出家修行者）摩騰（Kāśyapa Mātanga）和竺法蘭（Dharmaratna）一同返回。十二月三十日到達洛陽。皇帝問摩騰說：『法王（Dharma Raja，佛的尊稱）出世，為何教化沒有及於此地？』摩騰回答說：『迦毗羅衛國（Kapilavastu）是三千大千世界、百億日月的中心。三世諸佛（Buddhas of the Three Times）都在那裡出生。乃至天龍鬼神，有願力修行的人，都生在那裡，接受佛的正法教化，都能覺悟得道。其他地方的眾生，沒有機緣感應到佛，佛就不會前往。佛雖然不前往，但光明能夠照及。或者五百年，或者一千年外，都會有聖人傳揚佛的聲教，從而教化引導他們。』皇帝非常信重，下詔在西雍門外建立寺廟，題額為白馬寺，供奉佛像，在墻壁上繪製千乘萬騎的莊嚴景象環繞佛像。又在南宮清涼臺，以及開陽城門上，繪製佛的儀容形象，用來向臣民展示。（按：唐朝沙門道宣在《後漢傳譯佛經錄序》中說：教法的流傳源頭，實際上始於姬周時期。秦朝的政治消滅了它，但遺蹟偶爾出現。劉向在天祿閣校書時，常常看到佛經。劉向刪列仙傳時說，七十四人已經見過佛經。根據這些記載，經法的傳入，以及應化之士的出現，並非始於漢明帝時期。只是從此以後，佛教才得以大顯，佛法僧三寶才昭然於世，所以才以此作為開端。） 己巳十二年（62年）。 庚午十三年（63年）。 沙門竺法蘭翻譯出《本行經》和《十地斷結四十二章經》（這是翻譯佛經的開始，所以特別記載）。 辛未十四年（64年）。 五嶽諸山聯名上表請求焚燒驗證道教經典和方法。道士呂惠通等人被感化而出家（這是震旦（中國）僧侶的開始）。
【English Translation】 English version Yi Chou, 8th year (58 AD). Bing Yin, 9th year (59 AD). Ding Mao, 10th year (60 AD). Wu Chen, 11th year (61 AD). Sent envoys to escort the Buddha images and scriptures back. Liu Yin and others sought from Tianzhu (India) the Buddha image painted by King Udayana, as well as the 'Sutra of Forty-Two Chapters'. They also invited Shramanas (Shramana, Buddhist renunciates) Kāśyapa Mātanga and Dharmaratna to return together. On the thirtieth day of the twelfth month, they arrived in Luoyang. The emperor asked Mātanga, 'The Dharma Raja (Dharma Raja, an honorific title for the Buddha) has appeared in the world, why has his teaching not reached this place?' Mātanga replied, 'Kapilavastu is the center of the three thousand great thousand worlds and hundreds of millions of suns and moons. All the Buddhas of the Three Times are born there. Even the nagas, gods, and spirits who have vows and practice, are born there, receive the Buddha's true Dharma teachings, and are able to awaken and attain enlightenment. Sentient beings in other places have no opportunity to be touched by the Buddha, so the Buddha does not go there. Although the Buddha does not go there, his light can reach them. After five hundred or a thousand years, there will be sages who transmit the Buddha's teachings, thereby teaching and guiding them.' The emperor greatly believed in this and decreed the establishment of a temple outside the Xiyong Gate, named the White Horse Temple, to enshrine the Buddha images. On the walls, magnificent scenes of thousands of chariots and tens of thousands of horsemen were painted, surrounding the Buddha images. Also, on the Qingliang Terrace of the Southern Palace and on the Kaiyang city gate, images of the Buddha's dignified appearance were painted to show to the officials and people. (Note: The Tang Dynasty Shramana Daoxuan said in the preface to the 'Record of Translated Buddhist Scriptures of the Later Han Dynasty': The origin of the flow of teachings actually began in the Ji Zhou period. The politics of the Qin Dynasty destroyed it, but traces occasionally appeared. When Liu Xiang was proofreading books in the Tianlu Pavilion, he often saw Buddhist scriptures. When Liu Xiang deleted and arranged the biographies of immortals, he said that seventy-four people had already seen Buddhist scriptures. According to these records, the introduction of scriptures and the appearance of those who responded to transformation did not begin in the time of Emperor Ming of the Han Dynasty. It was only from this time onwards that Buddhism became greatly manifest, and the Three Jewels of Buddhism, Dharma, and Sangha became clearly visible to the world, so this is taken as the beginning.) Ji Si, 12th year (62 AD). Geng Wu, 13th year (63 AD). The Shramana Dharmaratna translated the 'Sutra of the Fundamental Conduct' and the 'Sutra of Forty-Two Chapters on the Severance of Bonds in the Ten Grounds' (This is the beginning of translating Buddhist scriptures, so it is specially recorded). Xin Wei, 14th year (64 AD). The mountains of the Five Peaks jointly submitted a memorial requesting the burning and verification of Daoist scriptures and methods. Daoists Lü Huitong and others were moved and became monks (This is the beginning of monasticism in Zhen Dan (China)).
正月一日。五嶽道士上表曰。五嶽十八山觀。太上三洞弟子褚善信等。一千三百一十人。死罪上言。臣聞太上無形無名。無極無上。虛無自然。大道出于造化之前。上士同遵。百王不易。今陛下道邁羲皇。德高堯舜。竊承陛下。棄本逐末。求教西域。所事乃是胡神。所說不參華夏。愿陛下恕臣等罪。聽與試驗。臣等諸山道士。多有徹視遠聽。博通經典。從元皇已來。太上群錄。太虛符咒。無不綜練。達其涯極。或䇿使鬼神。吞霞飲氣。或入火不燒。履水不溺。或白日昇天。隱形不測。至於方術。無所不能。愿與其比校。一則聖上意安。二則得辨真偽。三則大道有歸。四則不亂華俗。臣等若比對不如。任聽重決。如其有勝。乞除虛妄。敕遣尚書令宋均。引入長樂宮。以今月十五日。可集白馬寺。道士等便置三壇。壇別開二十四門。南嶽道士褚善信。華岳道士劉正念。恒岳道士桓文度。岱嶽道士焦德心。嵩岳道士呂惠通。霍山。天目山。五臺山。白鹿等。八山道士祁文信等。都合六百九十人。各持靈寶真文。太上玉訣。三元符箓等。五百九卷。置於西壇。茅成子。許成子。黃子。老子等。二十七家子書。有三百三十五卷。置於中壇。饌食奠祀百神。置於東壇。帝時御行殿在寺南門。以佛舍利經像。置於道西。十五日
【現代漢語翻譯】 現代漢語譯本： 正月一日（公元？年）。五嶽的道士們上表說：『五嶽十八山觀，太上三洞弟子褚善信等一千三百一十人，冒死上言。我們聽說太上是無形無名，無極無上，虛無自然。大道出于造化之前，上士共同遵從，百代帝王都不會改變。如今陛下您的道行超過伏羲，德行高於堯舜。我們私下聽說陛下您捨本逐末，向西域尋求教義，所信奉的乃是胡人的神，所說的與華夏不合。希望陛下能寬恕我們的罪過，允許我們進行試驗。我們這些山的道士，多有能徹視遠聽，博通經典的。自從元皇（公元？年）以來，太上的群錄，太虛的符咒，沒有不精通練習的，達到其極高的境界。或者驅使鬼神，吞霞飲氣；或者入火不燒，履水不溺；或者白日昇天，隱形不測。至於方術，沒有不能的。希望與他們比試較量，一是聖上您能安心，二是能辨別真偽，三是大道有所歸屬，四是不會擾亂華夏的風俗。我們如果比試不如他們，任憑重罰。如果勝過他們，請除去虛妄，』 皇帝敕令尚書令宋均，將道士們引入長樂宮。定於本月十五日，在白馬寺集合。道士們便設定三個壇。每個壇開設二十四門。南嶽道士褚善信，華岳道士劉正念，恒岳道士桓文度，岱嶽道士焦德心，嵩岳道士呂惠通，霍山、天目山、五臺山、白鹿等八山道士祁文信等，共計六百九十人，各自拿著靈寶真文、太上玉訣、三元符箓等五百九卷，放置在西壇。茅成子、許成子、黃子、老子等二十七家子書，有三百三十五卷，放置在中壇。用豐盛的食物祭祀百神，放置在東壇。皇帝當時在寺南門外的行殿，將佛舍利經像，放置在道壇的西邊。十五日。
【English Translation】 English version: On the first day of the first month (Year unknown). The Taoist priests of the Five Mountains submitted a memorial, saying: 'We, Chu Shanxin and others, disciples of the Three Caverns of the Supreme Lord from the Five Mountains and Eighteen Temples, totaling one thousand three hundred and ten people, risk our lives to speak. We have heard that the Supreme Lord is formless and nameless, limitless and supreme, empty and natural. The Great Tao existed before creation, and is followed by all superior men, unchangeable by a hundred kings. Now, Your Majesty's Tao surpasses Xi Huang (Emperor in Chinese mythology, reigned 29th century BC), and your virtue is higher than Yao and Shun (legendary emperors, reigned 24th-23rd century BC). We have secretly heard that Your Majesty abandons the fundamental and pursues the trivial, seeking teachings from the Western Regions. What you serve are barbarian gods, and what is said does not conform to Chinese customs. We hope that Your Majesty will forgive our sins and allow us to conduct a trial. Many of the Taoist priests of our mountains have the ability to see and hear from afar, and are well-versed in the classics. Since the Yuan Emperor (Year unknown), we have thoroughly practiced the Supreme Lord's records and the Taixu talismans, reaching their highest levels. Some of us can command ghosts and spirits, swallow clouds and drink qi; others can enter fire without burning, and walk on water without drowning; still others can ascend to heaven in broad daylight, and become invisible and unpredictable. As for magic arts, there is nothing we cannot do. We hope to compete with them, so that firstly, Your Majesty can be at ease; secondly, we can distinguish between truth and falsehood; thirdly, the Great Tao will have a destination; and fourthly, Chinese customs will not be disrupted. If we lose in the competition, we will accept any punishment. If we win, please eliminate falsehoods.' The Emperor ordered Song Jun, the Minister of the Imperial Secretariat, to lead the Taoists into the Changle Palace. It was decided that they would gather at the White Horse Temple on the fifteenth of this month. The Taoists then set up three altars. Each altar had twenty-four gates. Chu Shanxin, a Taoist priest from the Southern Mountain; Liu Zhengnian, a Taoist priest from the Western Mountain; Huan Wendu, a Taoist priest from the Northern Mountain; Jiao Dexin, a Taoist priest from the Eastern Mountain; Lü Huitong, a Taoist priest from the Central Mountain; and Qi Wenxin and others, Taoist priests from the Huo Mountain, Tianmu Mountain, Wutai Mountain, Bailu Mountain, and other eight mountains, totaling six hundred and ninety people, each holding five hundred and nine scrolls of the Lingbao True Texts, the Supreme Lord's Jade Secrets, and the Three Primes Talismans, which were placed on the western altar. The twenty-seven schools of thought, including Mao Chengzi, Xu Chengzi, Huangzi, and Laozi, had three hundred and thirty-five scrolls, which were placed on the central altar. Rich food was used to worship the hundred gods, and placed on the eastern altar. At that time, the Emperor was in the traveling palace outside the south gate of the temple, and the Buddha's relics, scriptures, and images were placed to the west of the Taoist altar. The fifteenth day.
齋訖。道士等以柴荻和檀沉香為炬。繞經而泣曰。臣等上啟太極大道元始天尊。眾仙百靈。今胡□□□。人主信□。正教失蹤。玄風墜緒。臣等敢置經壇上。以火取驗。欲使開示群心。得辨真偽。便縱火焚經。經從火化。悉成灰燼。道士等相顧失色。大生怖懼。將欲昇天隱形者。無力可能。禁效鬼神者。呼䇿不應。各懷赧愧。南嶽道士費叔才。自感而死。太傅張衍。語褚善信曰。卿等所試無驗。即是虛妄宜就西來真法。善信曰。茅成子云。太上者。靈寶天尊是也。造化之初。謂之太素。斯豈妄乎。衍曰。太素有貴德之名。無言教之稱。今子說有言教。即為妄也。信便默然。次將梵本火然。赫奕不毀。時佛舍利。光明五色。直上空中。旋環如蓋。遍覆大眾。映蔽日光。摩騰法師踴身高飛。坐臥在空。廣見神變。於時天雨寶華。在佛僧上。又聞天樂。感動人情。大眾咸悅。嘆未曾有。皆繞法蘭。請說法要。蘭乃出大梵音。嘆佛功德。亦令大眾稱三寶。說善惡諸業。皆有果報。六道三乘。諸相不一。以說出家功德。其福最高。初立佛寺。同梵福量。時有司空陽成候劉峻。與諸士庶等。千餘人出家。及四岳諸山道士。呂惠通等六百二十人出家。徐夫人王婕妤等。與諸宮人。婦女等二百三十人出家。至月末以來。日日供設。種種
【現代漢語翻譯】 齋戒完畢，道士們用木柴、蘆葦和檀香、沉香做成火炬，圍繞著道經哭泣著說：『我們謹此稟告太極大道元始天尊（道教最高神祇），眾仙百靈。如今胡人（指外族）猖獗，人主（指皇帝）信奉邪說，正教失落，玄門道統衰敗。我們斗膽將道經置於經壇之上，用火來驗證，想要以此開示眾人的心智，辨別真偽。』 於是便點火焚燒道經，道經被火焚燒后，全部化為灰燼。道士們面面相覷，臉色大變，非常害怕。那些想要昇天隱形的，沒有能力做到；那些禁止、效仿鬼神的，呼喚咒語也不靈驗。各自懷著羞愧。南嶽的道士費叔才，自己感到羞愧而死。太傅張衍對褚善信說：『你們所驗證的沒有應驗，就是虛妄的，應該歸順西來的真正佛法。』 褚善信說：『茅成子說，太上（指老子）就是靈寶天尊（道教神祇）啊。造化之初，稱之為太素。這難道是虛妄的嗎？』 張衍說：『太素有高貴美德的名稱，卻沒有言語教化的說法。如今你說有言語教化，那就是虛妄的。』 褚善信便沉默不語。接著將梵文佛經點火焚燒，佛經卻光芒四射，沒有被燒燬。當時佛陀的舍利（佛教聖物）放出五種顏色的光明，直衝空中，旋轉環繞如傘蓋，遍佈覆蓋大眾，遮蔽了日光。摩騰法師（印度僧人）跳躍升高飛起，或坐或臥在空中，廣泛顯現神通變化。當時天空降下寶貴的鮮花，落在佛和僧人身上。又聽到天上的音樂，感動人心。大眾都非常喜悅，讚歎從未有過這樣的事情。都圍繞著法蘭（佛教僧人），請求說法要義。法蘭於是發出洪亮的梵音，讚歎佛的功德，也讓大眾稱念三寶（佛、法、僧），講述善惡諸業，都有果報。六道（天、人、阿修羅、地獄、餓鬼、畜生）三乘（聲聞乘、緣覺乘、菩薩乘），各種形態都不一樣。並講述出家的功德，其福報最高。最初建立佛寺，與梵天的福報相等。當時有司空陽城侯劉峻，與各位士人和百姓等一千餘人出家。以及四岳各山的道士，呂惠通等六百二十人出家。徐夫人、王婕妤等，與各位宮人、婦女等二百三十人出家。到月末以來，每天都供養各種物品。
【English Translation】 After the fast, the Taoists used firewood, reeds, sandalwood, and agarwood to make torches. They circled the Taoist scriptures, weeping and saying, 'We hereby report to the Supreme Great Tao, the Primordial Heavenly Lord (the highest deity in Taoism), and all the spirits. Now the barbarian (referring to foreigners) are rampant, and the ruler (referring to the emperor) believes in heresies. The orthodox teachings are lost, and the tradition of Xuanmen (Taoism) is declining. We dare to place the Taoist scriptures on the altar and use fire to verify them, hoping to enlighten the minds of the people and distinguish between truth and falsehood.' Then they set fire to burn the Taoist scriptures, which were completely reduced to ashes. The Taoists looked at each other, their faces changed greatly, and they were very afraid. Those who wanted to ascend to heaven and become invisible were unable to do so; those who forbade and imitated ghosts and gods did not respond to their spells. Each felt ashamed. Fei Shucai, a Taoist from Nanyue, died of shame. The Grand Tutor Zhang Yan said to Chu Shanxin, 'What you have verified has not been verified, it is false, and you should submit to the true Dharma that comes from the West (Buddhism).' Chu Shanxin said, 'Mao Chengzi said that the Supreme One (referring to Laozi) is the Lingbao Heavenly Lord (a Taoist deity). The beginning of creation is called Taisu. Is this false?' Zhang Yan said, 'Taisu has the name of noble virtue, but there is no saying of verbal teaching. Now you say there is verbal teaching, that is false.' Chu Shanxin was silent. Then he set fire to burn the Sanskrit Buddhist scriptures, but the scriptures shone brightly and were not destroyed. At that time, the Buddha's relics (Buddhist sacred objects) emitted five colors of light, soaring straight into the sky, rotating and circling like a canopy, covering the masses, and obscuring the sunlight. Dharma Master Moteng (an Indian monk) jumped up and flew high, sitting or lying in the air, widely displaying supernatural transformations. At that time, precious flowers rained down from the sky, falling on the Buddha and the monks. Heavenly music was also heard, moving people's hearts. The masses were very happy and praised that they had never seen such a thing before. They all surrounded Dharma Master Falan (a Buddhist monk), requesting the essence of the Dharma. Falan then uttered a loud Brahma sound, praising the merits of the Buddha, and also had the masses recite the Three Jewels (Buddha, Dharma, Sangha), and spoke of the good and evil deeds, all of which have consequences. The Six Realms (heaven, human, asura, hell, hungry ghost, animal) and the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) have different forms. He also spoke of the merits of leaving home (becoming a monk), whose blessings are the highest. The first establishment of a Buddhist temple is equal to the blessings of Brahma. At that time, Sima Kong Yangcheng Marquis Liu Jun, and more than a thousand scholars and common people left home. And the Taoists from the various mountains of the Four Sacred Mountains, such as Lü Huitong, and six hundred and twenty people left home. Madam Xu, Consort Wang, and two hundred and thirty palace women and women left home. Since the end of the month, they have been offering various items every day.
行施。法衣瓶器。並出所司。便立十寺。七寺安僧在城邑外。三寺安尼在雒城內(唐太宗焚經臺詩。門徑蕭蕭長綠苔。一回登此一徘徊。青牛謾說函關去。白馬親從印土來。確實是非憑烈焰。要分真偽筑高臺。春風也解嫌狼籍。吹盡當年道教灰)。
祥符蔭曰。凡人習常見近。不有生疑。孰能啟信。焚經角法。焉知非乘權示見。以顯大法之正真。迪群生之信向乎。顯宗之朝。躬幸辟雍。養老問難。王侯子弟。莫不受經殊方。遣子入學。洋洋濟濟。蓋文明盛大之廷也。使佛法果有一毫虛偽邪僻。彼桓榮李躬之倫。見識寧遂不逮今時之人。而昧昧無言乎。至其威德光明。昭示一切。使目擊者心歸。抗衡者意伏。決非有術而能使之然也。後起者。可以思矣。
壬申十五年。
癸酉十六年。
甲戌十七年。
祖付婆修盤頭正法眼藏 示神變入滅。
月支國王。躬詣問法。祖曰。大王來時好道。今去亦如來時。王歎服。后至羅閱城。敷揚頓教。彼有學眾惟尚辯論。為之首者。名婆修盤頭。(此云遍行)常一食不臥。六時禮佛。清凈無慾。為眾所歸。祖將欲度之。先問彼眾曰。此遍行頭陀。能行梵行。可得佛道乎。眾曰。我師精進。何故不可。祖曰。汝師與道遠矣。設苦行歷于塵劫。皆虛妄
【現代漢語翻譯】 現代漢語譯本：
（僧人）施行（佛法），（朝廷）提供法衣、缽盂等用具，都由相關部門負責。於是建立了十座寺廟，七座寺廟安置僧人，位於城外，三座寺廟安置尼姑，位於雒城內（唐太宗焚經臺詩：門徑蕭蕭長滿綠苔，每次登上這裡都徘徊。青牛西去的故事不過是傳說，白馬馱經才是從印度而來。真假是非要經過烈火的考驗，築起高臺就是要分辨真偽。春風也懂得厭惡這片狼藉，吹盡了當年道教的灰燼）。
祥符（宋真宗年號，1008-1016年）評論說：凡人習慣於常見的事物，如果沒有疑惑產生，又怎麼會開啟信仰呢？焚經角法，怎麼知道不是（佛菩薩）爲了方便而示現，以此來彰顯大法的正真，引導眾生的信仰呢？顯宗（東漢明帝）時期，親自前往辟雍（古代大學）養老問難，王侯子弟，沒有不接受（佛）經的，派遣子弟入學，人才濟濟，真是文明昌盛的朝廷啊。如果佛法真有一絲虛偽邪僻，像桓榮、李躬這樣的人，他們的見識難道還不如現在的人嗎？怎麼會默默無言呢？至於佛法的威德光明，昭示一切，使親眼見到的人心悅誠服，對抗的人也心生敬畏，絕不是用什麼法術能夠做到的。後人應該好好思考啊。
壬申十五年（具體年份需要根據上下文推斷）。
癸酉十六年（具體年份需要根據上下文推斷）。
甲戌十七年（具體年份需要根據上下文推斷）。
菩提達摩祖師將正法眼藏傳給婆修盤頭（Vasubandhu，意為遍行），示現神變后入滅。
月支國王親自來請教佛法。祖師說：大王來的時候愛好佛道，離開的時候也應該像來的時候一樣（保持對佛法的虔誠）。國王歎服。後來（菩提達摩）到達羅閱城（Rajagriha），弘揚頓悟之教。那裡有一群學眾，只崇尚辯論，他們的首領名叫婆修盤頭（Vasubandhu，意為遍行），他常常一天只吃一頓飯，不睡覺，每天六個時辰禮佛，清凈無慾，被眾人所敬仰。祖師想要度化他，先問那些學眾說：這位遍行頭陀，能夠修行梵行，可以證得佛道嗎？眾人都說：我的老師如此精進，為什麼不可以？祖師說：你們的老師離道還很遠。即使苦行經歷無數劫，都是虛妄的。
【English Translation】 English version:
(The monks) practiced (the Dharma), and (the court) provided Dharma robes, alms bowls, and other utensils, all managed by the relevant departments. Thus, ten monasteries were established, with seven monasteries housing monks outside the city and three monasteries housing nuns within Luoyang city (Poem on the Sutra Burning Platform by Emperor Taizong of Tang: The path is desolate, covered with green moss; I pace back and forth each time I ascend. The story of the green ox going west is just a legend; the white horse carrying scriptures truly came from India. True and false must be tested by fierce flames; building a high platform is to distinguish truth from falsehood. Even the spring breeze seems to dislike this mess, blowing away the ashes of Taoism from that year).
Xiangfu (reign title of Emperor Zhenzong of Song, 1008-1016) commented: Ordinary people are accustomed to common things; if there is no doubt, how can faith be initiated? Burning scriptures and debating the Dharma, how do we know it is not (Buddhas and Bodhisattvas) manifesting for convenience, to demonstrate the truth of the Great Dharma and guide the faith of sentient beings? During the reign of Emperor Ming of the Eastern Han Dynasty, he personally went to Biyong (ancient university) to care for the elderly and ask questions; princes and nobles all received (Buddhist) scriptures, and sent their children to study, with a multitude of talents, truly a civilized and prosperous court. If the Buddha-dharma had even a trace of falsehood or heresy, would people like Huan Rong and Li Gong have less insight than people today? How could they remain silent? As for the majestic virtue and light of the Buddha-dharma, illuminating everything, causing those who see it to sincerely submit, and those who oppose it to be in awe, it is definitely not something that can be achieved with magic. Later generations should think about it carefully.
Ren Shen, year 15 (specific year needs to be inferred from context).
Gui You, year 16 (specific year needs to be inferred from context).
Jia Xu, year 17 (specific year needs to be inferred from context).
Bodhidharma transmitted the Eye Treasury of the True Dharma to Vasubandhu (meaning 'Universally Traveling'), manifested divine transformations, and entered Nirvana.
The king of Yuezhi personally came to ask about the Dharma. The Patriarch said: When the Great King came, he loved the Buddha-dharma; when he leaves, he should be the same as when he came (maintain devotion to the Dharma). The king sighed in admiration. Later, (Bodhidharma) arrived at Rajagriha, propagating the sudden enlightenment teaching. There was a group of students there who only admired debate, and their leader was named Vasubandhu (meaning 'Universally Traveling'). He often ate only one meal a day, did not sleep, worshiped the Buddha six times a day, was pure and without desire, and was respected by the people. The Patriarch wanted to liberate him, so he first asked those students: This universally traveling ascetic, can he practice pure conduct and attain Buddhahood? The people all said: My teacher is so diligent, why can't he? The Patriarch said: Your teacher is far from the Path. Even if he practices asceticism for countless kalpas, it is all in vain.
之本也。眾曰。尊者蘊何德行。而譏我師。祖曰。我不求道。亦不顛倒。我不禮佛。亦不輕慢。我不長坐。亦不懈怠。我不一食。亦不雜食。我不知足。亦不貪慾。心無所希。名之曰道。時遍行聞已。發無漏智。歡喜讚歎。祖又語彼眾曰。會吾語否。吾所以然者。為其求道心切。夫弦急即斷。故吾不讚。令其安住樂地。入諸佛智。復告遍行曰。吾適對眾挫抑。仁者得無惱於衷乎。遍行曰。我憶念七劫前。生常安樂國。師于智者月凈。記我非久。當證斯陀含果。時有大光明菩薩出世。我以老故。䇿杖禮謁。師叱我曰。重子輕父。一何鄙哉。時我自謂無過。請師示之。師曰。汝禮大光明菩薩。以杖倚壁畫佛面。以此過慢。遂失二果。我責躬悔過以來。聞諸惡言。如風如響。況今獲聞無上甘露。而反生熱惱耶。惟愿大慈。以妙道垂誨。祖曰。汝久植眾德。當繼吾宗。聽吾偈曰。言下合無生。同於法界性。若能如是解。通達事理竟。祖付法已。于其座上。以首倒植。像娑羅樹枝。奄然而化。眾欲阇維。百千人舉之不能。乃至諸羅漢以神力舉之。亦不能動。眾乃炷香祝之。遂頹然委地。阇維收舍利建塔。
第二十一世祖
婆修盤頭尊者。羅閱城人。姓毗舍佉。父光蓋。母嚴一。家富無子。禱于佛塔。夢吞明暗二珠因
孕。經七日。有羅漢名賢眾。至其家。光蓋設禮。賢眾端坐受之。嚴一出拜。賢眾避席云。回禮法身大士。光蓋疑之。賢眾曰。汝婦懷聖子。當爲世慧燈日。故吾避之。然當一乳而生二子。一名婆修盤頭。則吾所尊者也。二名芻尼。昔如來雪山修道。芻尼巢于頂上。佛既成道。芻尼受報為那提國王。佛記云。汝至第二五百年。生羅閱城。毗舍佉家。與聖同胞。今無爽矣。後果誕二子。尊者婆修盤頭。年十五。禮光度羅漢出家。感毗婆訶菩薩。與之授戒。後於阇夜多尊者得法。
明帝乙亥永平十八年。
第二十一世祖婆修盤頭尊者嗣宗統(四十三年)。
章帝(諱炟。明帝子。在位十三年。改元者三。溫克令儀曰章)。
章帝丙子建初元年。
祖住世傳法。
丁丑二年。
戊寅三年。
己卯四年。
庚辰五年。
辛巳六年。
壬午七年。
癸未八年。
甲申元和元年。
乙酉二年。
丙戌三年。
丁亥章和元年。
戊子二年。
和帝(諱肇。章帝子。在位十七年。改元者二。不剛不柔曰和)。
和帝己丑永元元年。
庚寅二年。
辛卯三年。
壬辰四年。
癸巳五年
【現代漢語翻譯】 現代漢語譯本： 光蓋的妻子懷孕後過了七天，有位名叫賢眾的羅漢來到他家。光蓋以隆重的禮節接待他。賢眾端坐接受禮遇。嚴一出來拜見賢眾，賢眾避開座位說：『我不敢接受你的禮拜，因為你妻子懷的是法身大士。』光蓋感到疑惑。賢眾說：『你的妻子懷的是聖子，將來會成為世間的智慧明燈。所以我要避開。而且她會一次生下兩個兒子，一個名叫婆修盤頭（Vasubandhu），我所尊敬的人就是他。另一個名叫芻尼（Chuni），過去如來在雪山修行時，芻尼鳥曾在他的頭頂上築巢。佛陀成道后，芻尼鳥轉世為那提國的國王。佛陀曾預言說：你將在第二個五百年時，出生在羅閱城（Rajagriha）毗舍佉（Visakha）的家中，與聖人同胞。』現在果然應驗了，後來光蓋的妻子生下了兩個兒子。尊者婆修盤頭十五歲時，拜光度羅漢為師出家。感應到毗婆訶（Vipasyin）菩薩，為他授戒。後來在阇夜多（Jayata）尊者那裡得法。 漢明帝乙亥永平十八年（公元75年）。 第二十一世祖婆修盤頭尊者繼承宗統（四十三年）。 漢章帝（名諱為炟，是漢明帝的兒子，在位十三年，改年號三次。性格溫和而能樹立典範稱為章）。 漢章帝丙子建初元年（公元76年）。 祖師住世傳法。 丁丑二年（公元77年）。 戊寅三年（公元78年）。 己卯四年（公元79年）。 庚辰五年（公元80年）。 辛巳六年（公元81年）。 壬午七年（公元82年）。 癸未八年（公元83年）。 甲申元和元年（公元84年）。 乙酉二年（公元85年）。 丙戌三年（公元86年）。 丁亥章和元年（公元87年）。 戊子二年（公元88年）。 漢和帝（名諱為肇，是漢章帝的兒子，在位十七年，改年號兩次。性格不剛強也不柔弱稱為和）。 漢和帝己丑永元元年（公元89年）。 庚寅二年（公元90年）。 辛卯三年（公元91年）。 壬辰四年（公元92年）。 癸巳五年（公元93年）。
【English Translation】 English version: After Guangai's wife became pregnant, seven days passed, and a Arhat named Xianzong came to his house. Guangai received him with grand etiquette. Xianzong sat upright and accepted the offerings. Yan Yi came out to pay respects to Xianzong, and Xianzong avoided the seat, saying, 'I dare not accept your worship, because your wife is pregnant with a Dharmakaya Mahasattva (great being of the Dharma body).' Guangai felt doubtful. Xianzong said, 'Your wife is pregnant with a holy child, who will become a lamp of wisdom for the world in the future. Therefore, I must avoid it. Moreover, she will give birth to two sons at once, one named Vasubandhu (婆修盤頭), whom I respect. The other is named Chuni (芻尼). In the past, when the Tathagata (如來) practiced in the Snow Mountains, a Chuni bird nested on his head. After the Buddha attained enlightenment, the Chuni bird was reborn as the king of the Nati country. The Buddha prophesied: You will be born in the second five hundred years, in the home of Visakha (毗舍佉) in Rajagriha (羅閱城), as siblings with a saint.' Now it has indeed come true, and later Guangai's wife gave birth to two sons. When the Venerable Vasubandhu was fifteen years old, he became a monk under the tutelage of the Arhat Guangdu. He sensed the Bodhisattva Vipasyin (毗婆訶), who gave him the precepts. Later, he obtained the Dharma from Venerable Jayata (阇夜多). The 18th year of Yongping (永平) during the reign of Emperor Ming (明帝) of the Han Dynasty, Yihai year (乙亥) (75 AD). The 21st Ancestor, Venerable Vasubandhu, inherited the lineage (43 years). Emperor Zhang (章帝) of the Han Dynasty (whose personal name was Zhao (炟), was the son of Emperor Ming, reigned for thirteen years, and changed the era name three times. Being gentle and able to set an example is called Zhang). The 1st year of Jianchu (建初) during the reign of Emperor Zhang of the Han Dynasty, Bingzi year (丙子) (76 AD). The Ancestor lived in the world and transmitted the Dharma. The 2nd year, Dingchou year (丁丑) (77 AD). The 3rd year, Wuyin year (戊寅) (78 AD). The 4th year, Jimao year (己卯) (79 AD). The 5th year, Gengchen year (庚辰) (80 AD). The 6th year, Xinshi year (辛巳) (81 AD). The 7th year, Renwu year (壬午) (82 AD). The 8th year, Guiwei year (癸未) (83 AD). The 1st year of Yuanhe (元和), Jiashen year (甲申) (84 AD). The 2nd year, Yiyou year (乙酉) (85 AD). The 3rd year, Bingshu year (丙戌) (86 AD). The 1st year of Zhanghe (章和), Dinghai year (丁亥) (87 AD). The 2nd year, Wuzi year (戊子) (88 AD). Emperor He (和帝) of the Han Dynasty (whose personal name was Zhao (肇), was the son of Emperor Zhang, reigned for seventeen years, and changed the era name twice. Being neither strong nor weak is called He). The 1st year of Yongyuan (永元) during the reign of Emperor He of the Han Dynasty, Jichou year (己丑) (89 AD). The 2nd year, Gengyin year (庚寅) (90 AD). The 3rd year, Xinmao year (辛卯) (91 AD). The 4th year, Renchen year (壬辰) (92 AD). The 5th year, Guisi year (癸巳) (93 AD).
。
甲午六年。
乙未七年。
丙申八年。
丁酉九年。
戊戌十年。
己亥十一年。
庚子十二年。
辛丑十三年。
壬寅十四年。
癸卯十五年。
甲辰十六年。
和帝乙巳元興元年。
殤帝(諱隆。和帝少子。在位一年)。
丙午延平元年。
安帝(諱祐章帝曾孫在位十九年改元者五寬容和平曰安)。
安帝丁未永初元年。
戊申二年。
己酉三年。
庚戌四年。
辛亥五年。
壬子六年。
癸丑七年。
甲寅元初元年。
己卯二年。
丙辰三年。
丁巳四年(景德傳燈錄作殤帝十二年者誤)。
祖付摩拏羅正法 示寂。
祖行化至那提國。彼王名常自在。有二子。長名摩訶羅。次名摩拏羅。王問祖曰。羅閱城土風與此何異。祖曰。彼曾三佛出世。今王國有二師化導。王曰。二師者誰。祖曰。佛記第二五百年。有二神力大士出家繼聖。一即王之次子摩拏羅。吾雖德薄。亦當其一。初那提國有惡象為害。拏羅生而像息。至是三十年矣。人尚不知其所以息。王方同祖語。忽使者報有眾巨萬逼城。王憂之。祖曰。拏羅出。患解矣。
【現代漢語翻譯】 現代漢語譯本 甲午六年（公元紀年）。 乙未七年（公元紀年）。 丙申八年（公元紀年）。 丁酉九年（公元紀年）。 戊戌十年（公元紀年）。 己亥十一年（公元紀年）。 庚子十二年（公元紀年）。 辛丑十三年（公元紀年）。 壬寅十四年（公元紀年）。 癸卯十五年（公元紀年）。 甲辰十六年（公元紀年）。 和帝乙巳元興元年（公元紀年）。 殤帝（諱隆，和帝少子，在位一年）。 丙午延平元年（公元紀年）。 安帝（諱祐，章帝曾孫，在位十九年，改元者五，寬容和平曰安）。 安帝丁未永初元年（公元紀年）。 戊申二年（公元紀年）。 己酉三年（公元紀年）。 庚戌四年（公元紀年）。 辛亥五年（公元紀年）。 壬子六年（公元紀年）。 癸丑七年（公元紀年）。 甲寅元初元年（公元紀年）。 己卯二年（公元紀年）。 丙辰三年（公元紀年）。 丁巳四年（公元紀年）（《景德傳燈錄》作殤帝十二年者誤）。 祖付摩拏羅（Manara）（人名）正法，示寂。 祖行化至那提國（Natī）。彼王名常自在（Changzizai）。有二子，長名摩訶羅（Mahala），次名摩拏羅（Manara）。王問祖曰：『羅閱城（Rajagriha）土風與此何異？』祖曰：『彼曾三佛出世，今王國有二師化導。』王曰：『二師者誰？』祖曰：『佛記第二五百年，有二神力大士出家繼聖，一即王之次子摩拏羅（Manara），吾雖德薄，亦當其一。』初那提國（Natī）有惡象為害，拏羅（Nala）生而像息，至是三十年矣。人尚不知其所以息。王方同祖語，忽使者報有眾巨萬逼城。王憂之。祖曰：『拏羅（Nala）出，患解矣。』
【English Translation】 English version The sixth year of Jiawu. The seventh year of Yiwei. The eighth year of Bingshen. The ninth year of Dingyou. The tenth year of Wuxu. The eleventh year of Jihai. The twelfth year of Gengzi. The thirteenth year of Xinchou. The fourteenth year of Renyin. The fifteenth year of Guimao. The sixteenth year of Jiachen. The first year of Yuanxing during the reign of Emperor He (Yisi year). Emperor Shang (personal name was Long, the youngest son of Emperor He, reigned for one year). The first year of Yanping during the Bingwu year. Emperor An (personal name was You, the great-grandson of Emperor Zhang, reigned for nineteen years, changed era names five times; 'An' means tolerant and peaceful). The first year of Yongchu during the Dingwei year of Emperor An. The second year of Wushen. The third year of Jiyou. The fourth year of Gengxu. The fifth year of Xinhai. The sixth year of Renzi. The seventh year of Guichou. The first year of Yuanchu during the Jiayin year. The second year of Jimao. The third year of Bingchen. The fourth year of Dingsi (the record in 'Jingde Chuandeng Lu' stating it was the twelfth year of Emperor Shang is incorrect). The Patriarch entrusted the Dharma to Manara (a name) and passed away. The Patriarch traveled and transformed beings in the country of Natī. The king there was named Changzizai. He had two sons, the elder named Mahala, and the younger named Manara. The king asked the Patriarch, 'How does the local custom of Rajagriha differ from here?' The Patriarch said, 'Three Buddhas have appeared there in the past, and now there are two teachers guiding beings in your kingdom.' The king asked, 'Who are these two teachers?' The Patriarch said, 'The Buddha predicted that in the second five hundred years, two great beings with divine powers would renounce the world and continue the lineage of the sages, one of whom is your younger son, Manara. Although my virtue is meager, I am also one of them.' Initially, there was a fierce elephant causing harm in the country of Natī. When Nala was born, the elephant ceased its harm, and it has been thirty years since then. People still do not know the reason for its cessation. As the king was speaking with the Patriarch, a messenger suddenly reported that a multitude of millions was approaching the city. The king was worried. The Patriarch said, 'When Nala appears, the trouble will be resolved.'
王試命拏羅出。拏羅遂出城南。向象撫腹大喝。城為震動。群像顛仆。頃皆馳散。至是人始知三十年之安。以拏羅也。王大敬信。命拏羅依祖出家。祖即與授具。付法偈曰。泡幻同無礙。如何不了悟。達法在其中。非今亦非古。付法已。踴身高半由旬。屹然而住。四眾告曰。愿尊者無為神通。我輩欲收舍利。遂復座入寂。阇維舍利建塔。
第二十二世祖
摩拏羅尊者。姓剎帝利。父常自在王。命依盤頭尊者出家傳法。
安帝戊午元初五年。
第二十二世祖摩拏羅尊者嗣宗統(四十八年)。
己未六年。
祖住世傳法。
庚申永寧元年。
辛酉建光元年。
壬戌延光元年。
癸亥二年。
甲子三年。
乙丑四年。
順帝(諱保安帝子在位十九年改元者五慈和遍服曰順)。
順帝丙寅永建元年。
丁卯二年。
戊辰三年。
己巳四年。
庚午五年。
辛未六年。
壬申陽嘉元年。
癸酉二年。
甲戌三年。
乙亥四年。
丙子永和元年。
丁丑二年。
戊寅三年。
己卯四年。
庚辰五年。
辛巳六年(時有張陵在蜀自號天師作
【現代漢語翻譯】 現代漢語譯本 國王於是命令拏羅（Manara）出來。拏羅（Manara）便出城南，對著象的腹部大喝一聲，城池為之震動，群像顛仆，頃刻間都四處逃散。至此人們才知道三十年的平安，是因為有拏羅（Manara）的緣故。國王非常敬重信服，命拏羅（Manara）跟隨祖師出家。祖師便為他授具足戒，並付法偈說：『泡影幻化一樣虛幻無礙，為何不能了悟？達法的真諦就在其中，非關現在也非關過去。』付法完畢，拏羅（Manara）踴身高達半由旬，屹立不動。四眾弟子稟告說：『愿尊者示現無為神通，我等想要收舍利。』於是拏羅（Manara）復座入寂。荼毗后得到舍利，建塔供養。
第二十二世祖
摩拏羅尊者（Manara），姓剎帝利，父親是常自在王。奉命依止盤頭尊者出家傳法。
安帝戊午元初五年（118年）。
第二十二世祖摩拏羅尊者（Manara）繼承宗統（四十八年）。
己未六年（119年）。
祖師住世傳法。
庚申永寧元年（120年）。
辛酉建光元年（121年）。
壬戌延光元年（122年）。
癸亥二年（123年）。
甲子三年（124年）。
乙丑四年（125年）。
順帝（名保安帝子，在位十九年，改元五次，慈祥和藹，恩澤廣佈稱為順）。
順帝丙寅永建元年（126年）。
丁卯二年（127年）。
戊辰三年（128年）。
己巳四年（129年）。
庚午五年（130年）。
辛未六年（131年）。
壬申陽嘉元年（132年）。
癸酉二年（133年）。
甲戌三年（134年）。
乙亥四年（135年）。
丙子永和元年（136年）。
丁丑二年（137年）。
戊寅三年（138年）。
己卯四年（139年）。
庚辰五年（140年）。
辛巳六年（141年），（當時有張陵在蜀地自稱天師，作
【English Translation】 English version The king then ordered Manara to come out. Manara then went out of the south gate of the city and roared loudly towards the elephants' bellies. The city shook, and the elephants stumbled and fell, scattering in all directions in an instant. It was then that people realized that the thirty years of peace were due to Manara. The king greatly respected and believed in him, and ordered Manara to leave home with the patriarch. The patriarch then bestowed the full precepts upon him and gave him the Dharma verse, saying: 'Bubbles and illusions are equally unobstructed, why not understand? The attainment of Dharma is within, neither now nor ancient.' After transmitting the Dharma, Manara leaped up to half a yojana in height and stood still. The fourfold assembly said, 'May the Venerable One manifest non-actional spiritual powers, we wish to collect the relics.' Thereupon, Manara returned to his seat and entered stillness. After cremation, relics were obtained, and a pagoda was built to enshrine them.
The Twenty-second Patriarch
Venerable Manara, of the Kshatriya caste, his father was King Constantly Free. He was ordered to leave home and transmit the Dharma under Venerable Pantou.
The fifth year of Yuan Chu during the reign of Emperor An, Wu-Wu year (118 AD).
The Twenty-second Patriarch, Venerable Manara, succeeded to the lineage (for forty-eight years).
The sixth year, Ji-Wei (119 AD).
The Patriarch lived in the world and transmitted the Dharma.
The first year of Yongning, Geng-Shen (120 AD).
The first year of Jianguang, Xin-You (121 AD).
The first year of Yanguang, Ren-Xu (122 AD).
The second year, Gui-Hai (123 AD).
The third year, Jia-Zi (124 AD).
The fourth year, Yi-Chou (125 AD).
Emperor Shun (named the son of Emperor An, reigned for nineteen years, changed the era name five times, called Shun for his kindness, harmony, and universal benevolence).
The first year of Yongjian, Bing-Yin (126 AD) during the reign of Emperor Shun.
The second year, Ding-Mao (127 AD).
The third year, Wu-Chen (128 AD).
The fourth year, Ji-Si (129 AD).
The fifth year, Geng-Wu (130 AD).
The sixth year, Xin-Wei (131 AD).
The first year of Yangjia, Ren-Shen (132 AD).
The second year, Gui-You (133 AD).
The third year, Jia-Xu (134 AD).
The fourth year, Yi-Hai (135 AD).
The first year of Yonghe, Bing-Zi (136 AD).
The second year, Ding-Chou (137 AD).
The third year, Wu-Yin (138 AD).
The fourth year, Ji-Mao (139 AD).
The fifth year, Geng-Chen (140 AD).
The sixth year, Xin-Si (141 AD), (At this time, Zhang Ling in Shu proclaimed himself a Celestial Master and made
道書二十四卷論章醮之法章醮起此)。
壬午漢安元年。
癸未二年。
甲申建康元年。
沖帝(諱炳順帝子在位一年)。
乙酉永嘉元年。
質帝(諱纘章帝玄孫在位一年)。
丙戌本初元年。
桓帝(諱志章帝曾孫在位二十一年改元者七克敵服遠曰桓)。
桓帝丁亥建和元年。
沙門支婁迦讖譯經(譯者。翻譯也。謂翻譯西竺之語。轉成東震之言。又譯之言易也。謂以此方之言。易顯彼土之法也。周禮掌四方之語。各有其官。東方曰寄。南方曰象。西方曰狄鞮。北方曰譯。今通西言而云譯者。蓋漢世多事北方。而譯官兼善西語。故摩騰始至。譯四十二章經。后遂因之也。佛經東來。歷朝設立譯場。命官分職。各有專司。合而翻譯錯綜。經文乃成。一譯主。明練顯密。通貫華梵者主之。次筆受。通明竺干字學者主之。次綴文。學通三藏義博群書者主之。次度語詳核言音者主之。次證𣑽。明洞竺幹事理。知華語不失梵義者主之。次證禪。語會心宗。明法大意者主之。次潤文。通內外學。明達佛旨者主之。次證義。考證文義辨對明審者主之。次校勘。次監護。以上諸員。漢唐歷代。上自帝王公卿鴻儒碩士。方充是任。蓋重慎之至也。陳思王曹植。每讀佛
【現代漢語翻譯】 現代漢語譯本： 《道書》二十四卷，論述章醮之法（章醮由此開始）。
壬午漢安元年（145年）。
癸未二年（146年）。
甲申建康元年（144年）。
沖帝（劉炳，順帝之子，在位一年）。
乙酉永嘉元年（145年）。
質帝（劉纘，章帝玄孫，在位一年）。
丙戌本初元年（146年）。
桓帝（劉志，章帝曾孫，在位二十一年，改元七次，克敵服遠稱為桓）。
桓帝丁亥建和元年（147年）。
沙門（出家修道的人）支婁迦讖（人名）翻譯佛經（譯者，翻譯也。指翻譯西竺（印度）的語言，轉變成東震（中國）的語言。又，譯的意思是改變，指用這邊的語言，容易顯現那邊的佛法。周禮掌管四方之語言，各有其官職。東方叫做寄，南方叫做象，西方叫做狄鞮，北方叫做譯。現在通用西方的語言而稱為譯，大概是漢朝時多與北方交往，而譯官兼通西方的語言。所以摩騰（人名）剛到時，翻譯《四十二章經》，後來就沿用這個稱呼了。佛經東來，歷朝設立譯場，命官分職，各有專司，合在一起翻譯錯綜，經文才得以完成。一譯主，精通顯教和密教，通曉梵文和華文的人擔任。其次是筆受，通曉竺干（印度）文字的人擔任。其次是綴文，學通三藏（經藏、律藏、論藏），義理廣博，博覽群書的人擔任。其次是度語，詳細審覈言語發音的人擔任。其次是證𣑽，明白通曉竺干（印度）的事理，知道華語不失去梵文原意的人擔任。其次是證禪，語言領會心宗，明白佛法大意的人擔任。其次是潤文，通曉內外學，明白通達佛旨的人擔任。其次是證義，考證文義，辨別對錯，明察審慎的人擔任。其次是校勘，其次是監護。以上這些人員，漢唐歷代，上自帝王公卿，鴻儒碩士，才能夠勝任這些職務。這是極其重視和謹慎的。陳思王曹植（人名），每當讀佛
【English Translation】 English version: The twenty-four volumes of the Daoist Canon discuss the methods of offering sacrifices (the practice of offering sacrifices originates from this).
Renwu year, the first year of the Han'an era (145 AD).
Guiwei year, the second year (146 AD).
Jiashen year, the first year of the Jiankang era (144 AD).
Emperor Chong (Liu Bing, son of Emperor Shun, reigned for one year).
Yiyou year, the first year of the Yongjia era (145 AD).
Emperor Zhi (Liu Zuan, great-grandson of Emperor Zhang, reigned for one year).
Bingxu year, the first year of the Benchu era (146 AD).
Emperor Huan (Liu Zhi, great-grandson of Emperor Zhang, reigned for twenty-one years, changed the era name seven times; 'Huan' means subduing enemies and pacifying distant lands).
Emperor Huan, Dinghai year, the first year of the Jianhe era (147 AD).
The 'Shramana' (Buddhist monk) Lokaksema (name of a person) translated the scriptures (Translator, meaning translation. It refers to translating the language of 'Western India' (India) into the language of 'Eastern China' (China). Also, the meaning of 'translation' is change, referring to using the language of this place to easily reveal the 'Dharma' (Buddhist teachings) of that land. The 'Zhou Li' (Rites of Zhou) manages the languages of the four directions, each with its own official. The east is called 'Ji', the south is called 'Xiang', the west is called 'Didi', and the north is called 'Yi'. Now, the general term for Western languages is 'translation', probably because the Han Dynasty had more dealings with the north, and the translation officials were proficient in Western languages. Therefore, when 'Kasyapa Matanga' (name of a person) first arrived, he translated the 'Sutra of Forty-Two Chapters', and later this term was used. When Buddhist scriptures came to the east, translation centers were established in various dynasties, with officials assigned to different positions, each with their own responsibilities, and the scriptures were completed through combined translation and synthesis. One 'chief translator' (Yizhu) should be proficient in both 'Exoteric' and 'Esoteric' teachings, and fluent in both 'Sanskrit' and 'Chinese'. Next is the 'scribe' (Bishou), who should be proficient in 'Indian' characters. Next is the 'editor' (Zhuiwen), who should be knowledgeable in the 'Three Baskets' (Tripitaka: Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka), have extensive knowledge of Buddhist principles, and be well-read. Next is the 'pronouncer' (Duyu), who should carefully review the pronunciation of the language. Next is the 'verifier' (Zheng𣑽), who should understand the principles of 'India' and know that the Chinese language does not lose the original meaning of the Sanskrit. Next is the 'Zen verifier' (Zhengchan), whose language should understand the 'Mind Seal' (heart-to-heart transmission) and understand the general meaning of the Dharma. Next is the 'reviser' (Runwen), who should be knowledgeable in both internal and external studies and understand the Buddha's intentions. Next is the 'meaning verifier' (Zhengyi), who should examine the meaning of the text, distinguish right from wrong, and be discerning and prudent. Next is the 'proofreader' (Xiaokan), and next is the 'supervisor' (Jianhu). The above personnel, from the Han and Tang dynasties, from emperors and high officials to great scholars and masters, were qualified for these positions. This shows the utmost importance and caution. 'Cao Zhi, Prince Si of Chen' (name of a person), whenever he read Buddhist
經。留連嗟玩。以為至道之宗。轉讀七聲。升降曲折。清𩗺和婉。因仿演之。以為梵唱)。
讖月支國人。以是年來洛陽。同河南清信士孟福張蓮等。共譯出經二十一部。合六十三卷。至中平年訖 發明(大法東來。宣譯者廣。難以具書。書其大者。以概其餘焉。欲詳檢者。有歷代三寶記。及大唐內典等書可考也)。
戊子二年。
己丑三年。
沙門安清來洛邑等處譯經。
清安息國王太子。名清字世高。讓位出家。以是年振錫來儀。至於洛邑。廣事宣譯。到靈帝時。二十餘年。共譯出經一百七十六部。合一百九十七卷。
桓帝庚寅和平元年。
辛卯元嘉元年。
佛滅后一千一百年(此後西竺東震諸賢聖相次譯經弘法)。
壬辰二年。
癸巳永興元年。
甲午二年。
乙未永壽元年。
丙申二年。
丁酉三年。
戊戌延熹元年。
己亥二年。
庚子三年。
辛丑四年。
壬寅五年。
癸卯六年。
甲辰七年。
乙巳八年。
祖化度西印土王出家證果。
祖付鶴勒那正法 示寂。
祖至西印土。彼國王名得度。瞿曇種族。事佛精進。一日於行道處。忽見
一塔。高尺四寸。欲舉以供養。竭眾力莫能舉。王大會四眾問所由。眾莫能知。祖曰。此阿育王塔。感王精進。故見耳。王曰。敢問法要。祖曰。佛法能具七事。去三物。乃可學。王問三物七事為何。祖曰。所去三物。貪嗔癡。所具七事。大慈。歡喜。無我。勇猛。饒益。降魔。無證。人所以明瞭不明瞭。以此耳。王聞已曰。至聖難逢。世樂非久。即傳位太子出家。七日而證四果。祖深加慰。誨曰。汝居此國。善自度人。今異域有大法器。吾當往化。得度曰。師應跡十方。動念當至。寧勞往耶。祖曰然。於是焚香遙語月支國鶴勒那比邱曰。汝教道鶴眾。道果將證。宜自知之。時鶴勒那為彼國王寶印說修多羅偈。忽睹異香成穗。王曰。是何祥也。曰西印土摩拏羅尊者將至。此信香也。王與鶴勒那俱西向作禮。祖亦以手東向三點于地答之。即辭得度。與其具通眾凌虛趣月支國。鶴勒那與寶印迎祖至王宮供養。異日鶴勒那問祖曰。我止林間。已經九白。(印土以一年為一白)有弟子龍子者。幼而聰慧。我於三世推窮。莫知其本。祖曰。此子于第五劫中。生妙喜國婆羅門家。曾以栴檀施於佛宇。作槌撞鐘。受報聰敏。為眾欽仰。又問我有何緣。而感鶴眾。祖曰。于第四劫中。嘗為比邱。當赴會龍宮。汝諸弟子咸欲隨從。汝觀五
【現代漢語翻譯】 現代漢語譯本 有一座塔，高一尺四寸。想要舉起來供養，用盡眾人的力量也不能舉起。國王召集四眾弟子大會，詢問原因。眾人都不能知曉。摩拏羅尊者(Manora, 佛陀弟子)說：『這是阿育王塔(Ashoka Stupa)，感應國王的精進之心，所以顯現。』國王說：『請問佛法的要義。』尊者說：『佛法能夠具備七件事，去除三樣東西，才可以學習。』國王問：『三樣東西和七件事是什麼？』尊者說：『所要去除的三樣東西是貪、嗔、癡。所要具備的七件事是大慈、歡喜、無我、勇猛、饒益、降魔、無證。人們之所以明白或不明白，就是因為這些。』國王聽后說：『至聖之人難以遇到，世間的快樂不是長久的。』隨即傳位給太子，出家修行。七天後證得四果。尊者深深地加以慰問，教誨說：『你居住在這個國家，好好地度化眾人。現在異域有大法器，我應當前去教化。』得度(Dedou, 摩拏羅尊者的弟子)說：『師父應跡十方，動念之間就應當到達，何必勞煩前往呢？』尊者說：『是的。』於是焚香遙對月支國(Yuezhi, 古代中亞地區)的鶴勒那(Helena, 比丘的名字)比丘說：『你教導鶴眾，道果將要證得，應該自己知道。』當時鶴勒那正在為彼國的國王寶印(Baoyin, 國王的名字)講解修多羅偈(Sutra Gatha, 佛經偈頌)，忽然看到奇異的香氣形成穗狀。國王說：『這是什麼祥瑞之兆？』鶴勒那說：『是西印度(West India)的摩拏羅尊者將要到來，這是信香。』國王和鶴勒那一起向西作禮。尊者也用手向東在地上點了三下作為迴應。隨即辭別得度，和他的所有弟子凌空前往月支國。鶴勒那和寶印迎接尊者到王宮供養。有一天，鶴勒那問尊者說：『我住在林間，已經九白(Nine White, 九年)。(印土以一年為一白)有個弟子名叫龍子(Longzi, 弟子的名字)，從小就聰明智慧。我用三世推算，也不知道他的來歷。』尊者說：『這個孩子在第五劫中，出生在妙喜國(Miaoxi Kingdom)的婆羅門(Brahman)家，曾經用栴檀(Sandalwood)施捨給佛寺，作為撞鐘的槌子。因此受到聰敏的果報，被眾人欽佩仰慕。』鶴勒那又問：『我有什麼因緣，而感得鶴眾呢？』尊者說：『在第四劫中，你曾經作為比丘，將要前往龍宮赴會。你的弟子們都想跟隨前往，你觀察了五
【English Translation】 English version There was a stupa, one foot and four inches high. They wanted to lift it up for offering, but even with the strength of the crowd, they could not lift it. The king convened a gathering of the four assemblies and asked the reason. None of them knew. Manora (Buddha's disciple) said, 'This is the Ashoka Stupa, responding to the king's diligence, so it appears.' The king said, 'May I ask for the essence of the Dharma?' The Venerable said, 'The Dharma can possess seven things and remove three things, then it can be learned.' The king asked, 'What are the three things and the seven things?' The Venerable said, 'The three things to be removed are greed, anger, and ignorance. The seven things to be possessed are great compassion, joy, selflessness, courage, benefiting others, subduing demons, and non-attachment. The reason why people understand or do not understand is because of these.' After hearing this, the king said, 'It is difficult to meet a most holy person, and worldly pleasures are not lasting.' He then passed the throne to the crown prince and became a monk. After seven days, he attained the four fruits. The Venerable deeply consoled him and taught him, 'You live in this country, and you should diligently liberate the people. Now there is a great Dharma vessel in a foreign land, and I should go to teach it.' Dedou (Manora's disciple) said, 'Master, you respond to all directions, and you should arrive with a thought. Why bother going?' The Venerable said, 'Yes.' Then he burned incense and spoke remotely to the Bhikkhu Helena (a Bhikkhu's name) in Yuezhi (an ancient Central Asian region), 'You teach the crane assembly, and the fruit of the path is about to be attained, you should know it yourself.' At that time, Helena was explaining the Sutra Gatha (Buddhist scripture verses) to King Baoyin (a King's name) of that country, when suddenly he saw a strange fragrance forming ears of grain. The king said, 'What is this auspicious sign?' Helena said, 'The Venerable Manora from West India is about to arrive, this is the incense of faith.' The king and Helena bowed westward together. The Venerable also pointed to the ground three times eastward with his hand in response. Then he bid farewell to Dedou and went with all his disciples to Yuezhi in the void. Helena and Baoyin welcomed the Venerable to the palace for offerings. One day, Helena asked the Venerable, 'I have been living in the forest for nine white (nine years). (In India, one year is one white). There is a disciple named Longzi (a disciple's name), who is intelligent and wise from a young age. I have calculated through the three lifetimes, but I do not know his origin.' The Venerable said, 'This child was born in the fifth kalpa in a Brahman (Brahman) family in the Miaoxi Kingdom, and once donated sandalwood (Sandalwood) to a Buddhist temple as a mallet for striking the bell. Therefore, he received the reward of intelligence and is admired by everyone.' Helena then asked, 'What is my cause and condition for attracting the crane assembly?' The Venerable said, 'In the fourth kalpa, you were once a Bhikkhu and were about to go to the Dragon Palace for a meeting. All your disciples wanted to follow, and you observed the five'
百眾中。無有一人堪任妙供。時諸弟子曰。師嘗說法于食等者。於法亦等。今既不然。何聖之有。汝即令赴會。坐是濫食。報為羽族。師弟夙緣。故今相隨。鶴勒那曰。以何方便。令彼解脫。祖曰。吾有無上法寶。汝當聽受。化未來際。乃說偈曰。心隨萬境轉。轉處實能幽。隨流認得性。無喜亦無憂。鶴眾聞偈。飛鳴而去。祖即踴身空中。呈十八變。返座指地。發一神泉。復說偈曰。心地清凈泉。能潤於一切。從地而涌出。遍濟十方世。(宗境作遍滿十方際)偈已。泊然寂滅。鶴勒那與寶印王建塔。以奉全身。
第二十三世祖
鶴勒那尊者。月支國人。姓婆羅門。父千勝。母金光。以求子禱於七佛金幢。夢須彌頂有神童。持金環云。我來。及誕而天雨華。國王以其有神徴。乳于宮中。宮嬪育之。即分身各為其子有千許。王曰。我無儲嗣。將育爾為太子。今者千身。孰為正子哉。言已。一子放光。忽皆不見。而見於其父母家。王莫能如何。七歲睹民間淫祀。惡其宰殺。入廟叱之。廟貌遂隳。鄉黨稱之為聖子。至年二十二出家。棲一林間九白。誦大般若。感鶴眾相隨。三十得法于摩拏羅尊者。
桓帝丙午延熹九年。
第二十三世祖鶴勒那尊者嗣宗統(四十三年)。
丁未永康元年。
【現代漢語翻譯】 現代漢語譯本 大眾之中，沒有一個人能夠勝任精妙的供養。當時各位弟子說：『老師曾經說過，對於食物等的佈施，在法性上是平等的。現在既然不是這樣，那有什麼神聖之處呢？』 祖師說：『你們即使讓他們來參加法會，也只是濫竽充數地吃喝。他們的報應是轉生為羽族。』 師徒之間有宿世的因緣，所以現在跟隨在我身邊。鶴勒那（名字）問道：『用什麼方便，才能讓他們解脫呢？』 祖師說：『我有無上的法寶，你們應當聽受，用來教化未來的眾生。』 於是說了偈語：『心隨萬境轉，轉處實能幽。隨流認得性，無喜亦無憂。』 鶴群聽了偈語，飛鳴而去。祖師隨即躍身空中，示現十八種變化，返回座位后指向地面，涌出一道神泉。又說了偈語：『心地清凈泉，能潤於一切。從地而涌出，遍濟十方世。（宗境本作遍滿十方際）』 偈語說完，便寂然入滅。鶴勒那與寶印王建造佛塔，用來供奉他的全身舍利。
第二十三世祖
鶴勒那尊者（名字），是月支國人。姓婆羅門。父親名叫千勝，母親名叫金光。因為求子而向七佛金幢祈禱。夢見須彌山頂上有神童，拿著金環說：『我來了。』等到出生時，天空下雨般地降下鮮花。國王因為他有神奇的徵兆，所以在宮中用乳汁餵養他。宮中的嬪妃們也養育他，於是他分身成為他們的兒子，大約有一千個。國王說：『我沒有可以繼承王位的兒子，將要養育你作為太子。現在有千個分身，哪個才是真正的兒子呢？』說完，其中一個兒子放出光芒，忽然其他的兒子都不見了，只在他父母的家中才能見到他。國王也沒有辦法。七歲時看到民間有淫邪的祭祀，厭惡他們宰殺牲畜，進入廟中斥責他們。廟宇的形貌於是倒塌了。鄉里的人稱他為聖子。到二十二歲時出家，居住在林間九年，誦讀《大般若經》。感得鶴群跟隨在他身邊。三十歲時從摩拏羅尊者（名字）處得到佛法。
桓帝丙午延熹九年（166年），
第二十三世祖鶴勒那尊者繼承宗統（四十三年）。
丁未永康元年（167年）。
【English Translation】 English version Among the multitude, there was not a single person capable of exquisite offerings. At that time, the disciples said, 'The master once said that in the matter of offerings such as food, there is equality in Dharma-nature. Since it is not so now, what sanctity is there?' The Patriarch said, 'Even if you allow them to attend the assembly, they would only be there to eat and drink without contributing anything of value. Their retribution will be rebirth as winged creatures.' The karmic connection between master and disciples from previous lives is why they follow me now. Hele Nuo (name) asked, 'What expedient means can be used to liberate them?' The Patriarch said, 'I have a supreme Dharma treasure, you should listen and receive it, and use it to transform future beings.' Then he spoke the verse: 'The mind follows the myriad realms, in the turning there is true profundity. Following the flow, one recognizes the nature, without joy or sorrow.' The flock of cranes, hearing the verse, flew away crying. The Patriarch then leaped into the air, displaying eighteen transformations, and returning to his seat, pointed to the ground, causing a divine spring to gush forth. He further spoke the verse: 'The pure spring of the mind-ground, is able to moisten all things. Emerging from the earth, it universally benefits the worlds of the ten directions. (The Zongjing version reads: 'pervades the realms of the ten directions.')' After the verse, he quietly entered into extinction. Hele Nuo and King Bao Yin built a pagoda to enshrine his entire body.
The Twenty-third Patriarch
Venerable Hele Nuo (name) was a native of Yuezhi. His surname was Brahmin. His father was named Qian Sheng, and his mother was named Jin Guang. They prayed to the Seven Buddhas' Golden Banner for a son. They dreamed of a divine child on the summit of Mount Sumeru, holding a golden ring, saying, 'I am coming.' When he was born, flowers rained down from the sky. The king, seeing these miraculous signs, had him nursed with milk in the palace. The palace concubines also raised him, and he manifested bodies as their sons, numbering about a thousand. The king said, 'I have no heir to the throne, and I will raise you as the crown prince. Now there are a thousand manifested bodies, which one is the true son?' As he spoke, one of the sons emitted light, and suddenly all the others disappeared, and he could only be found in his parents' home. The king could do nothing about it. At the age of seven, he saw the lewd sacrifices of the common people and hated their slaughter of animals. He entered the temple and rebuked them. The appearance of the temple then collapsed. The people of the village called him a holy child. At the age of twenty-two, he left home and lived in the forest for nine years, reciting the Great Prajna Sutra. He was moved by the flock of cranes that followed him. At the age of thirty, he received the Dharma from Venerable Mana Luo (name).
In the ninth year of the Yanxi era, Bingwu year of Emperor Huan (166 AD),
The Twenty-third Patriarch, Venerable Hele Nuo, succeeded to the lineage (for forty-three years).
In the first year of the Yongkang era, Dingwei year (167 AD).
佛教至東土一百年。
祖住世傳法。
靈帝(諱宏章帝玄孫在位二十二年改元者四)。
靈帝戊申建寧元年。
己酉二年。
庚戌三年。
辛亥四年。
壬子熹平元年。
癸丑二年。
甲寅三年。
乙卯四年。
丙辰五年。
丁巳六年。
戊午光和元年。
己未二年。
庚申三年。
辛酉四年。
壬戌五年。
癸亥六年。
甲子中平元年(黃巾作亂)。
乙丑二年。
丙寅三年。
丁卯四年。
戊辰五年。
獻帝(諱協靈帝子在位三十一年改元者三聰明睿智曰獻)。
獻帝己巳初平元年 牟子作理惑論(牟子未詳名字漢初平中避世求志篤信佛教著理惑論三十七篇極其明白梁律師僧祐收載弘明集)。
庚午二年。
辛未三年。
壬申四年。
癸酉興元元年。
甲戌二年。
乙亥三年。
丙子建安元年。
丁丑二年。
戊寅三年。
己卯四年。
庚辰五年。
辛巳六年。
壬午七年。
癸未八年。
甲申九年。
乙酉十年。
丙戌十一年。
【現代漢語翻譯】 現代漢語譯本 佛教傳入東土已經一百年。 祖師在世傳授佛法。 漢靈帝（劉宏，章帝玄孫，在位二十二年，改年號四次）。 靈帝戊申建寧元年（168）。 己酉二年（169）。 庚戌三年（170）。 辛亥四年（171）。 壬子熹平元年（172）。 癸丑二年（173）。 甲寅三年（174）。 乙卯四年（175）。 丙辰五年（176）。 丁巳六年（177）。 戊午光和元年（178）。 己未二年（179）。 庚申三年（180）。 辛酉四年（181）。 壬戌五年（182）。 癸亥六年（183）。 甲子中平元年（184）（黃巾起義）。 乙丑二年（185）。 丙寅三年（186）。 丁卯四年（187）。 戊辰五年（188）。 漢獻帝（劉協，靈帝之子，在位三十一年，改年號三次，聰明睿智稱為獻）。 獻帝己巳初平元年（190），牟子著《理惑論》（牟子，姓名不詳，漢初平年間避世求志，篤信佛教，著《理惑論》三十七篇，極其明白，梁朝律師僧祐收錄于《弘明集》）。 庚午二年（191）。 辛未三年（192）。 壬申四年（193）。 癸酉興平元年（194）。 甲戌二年（195）。 乙亥三年（195）。 丙子建安元年（196）。 丁丑二年（197）。 戊寅三年（198）。 己卯四年（199）。 庚辰五年（200）。 辛巳六年（201）。 壬午七年（202）。 癸未八年（203）。 甲申九年（204）。 乙酉十年（205）。 丙戌十一年（206）。
【English Translation】 English version One hundred years since Buddhism reached the Eastern Lands. The Patriarch resided in the world, transmitting the Dharma. Emperor Ling of Han (Liu Hong, great-grandson of Emperor Zhang, reigned for 22 years, changed era names four times). Emperor Ling, Jianning 1st year (168) of Wushen. Jiyou 2nd year (169). Gengxu 3rd year (170). Xinhai 4th year (171). Renzi Xiping 1st year (172). Guichou 2nd year (173). Jiayin 3rd year (174). Yimao 4th year (175). Bingchen 5th year (176). Dingsi 6th year (177). Wuwu Guanghe 1st year (178). Jiwei 2nd year (179). Gengshen 3rd year (180). Xinyou 4th year (181). Renxu 5th year (182). Guihai 6th year (183). Jiazi Zhongping 1st year (184) (Yellow Turban Rebellion). Yichou 2nd year (185). Bingyin 3rd year (186). Dingmao 4th year (187). Wuchen 5th year (188). Emperor Xian of Han (Liu Xie, son of Emperor Ling, reigned for 31 years, changed era names three times, intelligent and wise is called Xian). Emperor Xian, Chuping 1st year (190) of Jisi, Mouzi wrote 'Lihuolun' (Mouzi, name unknown, during the Chuping period of the Han Dynasty, he avoided the world to seek his aspirations, deeply believed in Buddhism, and wrote 'Lihuolun' in thirty-seven chapters, which is extremely clear. The Liang Dynasty lawyer Sengyou collected it in the 'Hongmingji'). Gengwu 2nd year (191). Xinwei 3rd year (192). Renshen 4th year (193). Guiyou Xingping 1st year (194). Jiaxu 2nd year (195). Yihai 3rd year (195). Bingzi Jian'an 1st year (196). Dingchou 2nd year (197). Wuyin 3rd year (198). Jimao 4th year (199). Gengchen 5th year (200). Xinsi 6th year (201). Renwu 7th year (202). Guiwei 8th year (203). Jiashen 9th year (204). Yiyou 10th year (205). Bingxu 11th year (206).
丁亥十二年。
戊子十三年。
己丑十四年。
祖為中印土無畏王說法。
祖付師子比邱法眼 示寂。
祖行化至中印土。為其王無畏海說法。感日月天子禮拜其前。王目見之。乃問祖。日月國土。總有多少。祖曰。千釋迦所化世界。各有百億迷盧日月。我若廣說。即不能盡。王聞忻然。時祖演無上道。度有緣眾。有上足龍子早夭。其兄師子。博通強記。事婆羅門。將葬龍子。而眾力舉其柩。不能動。祖謂師子曰。昔汝弟欲冥福汝。而塑一佛像。汝方信婆羅門。投于地。今汝弟雖謝世。猶欲感悟汝故。示斯異。汝亟供像。柩斯舉矣。師子奉命而柩舉。未幾。婆羅門師死。師子乃歸依尊者。問曰。我欲求道。當何用心。祖曰。汝欲求道。無所用心。曰既無用心。誰作佛事。祖曰。汝若有用。即非功德。汝若無作。即是佛事。經云。我所作功德。而無我所故。師子聞是語已。即入佛慧。時祖忽指東北問曰。是何氣象。師子曰。我見氣如白虹。貫乎天地。復有黑氣五道。橫亙其中。祖曰。其兆云何。曰莫可知矣。祖曰。吾滅后五十年。北天竺國當有難起。嬰在汝身。吾將滅已。今以法眼付囑于汝。善自護持。乃說偈曰。認得心性時。可說不思議。了了無可得。得時不說知。師子比邱
【現代漢語翻譯】 現代漢語譯本 丁亥十二年（公元紀年未提供，請補充）。 戊子十三年（公元紀年未提供，請補充）。 己丑十四年（公元紀年未提供，請補充）。 菩提達摩祖師為中印度無畏王（國王名號）說法。 菩提達摩祖師將法眼傳給師子比丘（人名），之後示寂。 菩提達摩祖師前往中印度弘揚佛法，為無畏海（國王名號）說法。感動了日月天子（神祇名號）前來禮拜。國王親眼目睹，便問祖師：『日月國土，總共有多少？』祖師說：『在千釋迦（佛名號）所教化的世界裡，每一個世界都有百億個迷盧山（山名）和日月。如果我詳細解說，也無法窮盡。』國王聽后非常高興。當時，祖師演說無上道，度化有緣眾生。有一位名叫龍子（人名）的弟子早逝，他的哥哥師子（人名），博學強記，信奉婆羅門教（宗教名）。在安葬龍子時，眾人合力抬棺，卻無法移動。祖師對師子說：『過去你弟弟想為你積冥福，所以塑了一尊佛像，但你當時信奉婆羅門教，將佛像丟在地上。現在你弟弟雖然去世了，仍然想感悟你，所以顯現這種奇異景象。你趕快供奉佛像，棺材就能抬起來了。』師子遵命供奉佛像，棺材果然被抬起。不久，婆羅門教的老師去世，師子便歸依了尊者（指菩提達摩）。他問道：『我想要尋求真道，應當如何用心？』祖師說：『你想要尋求真道，就不要用心。』師子說：『既然不用心，那誰來做佛事呢？』祖師說：『如果你有所作為，那就不是功德。如果你無所作為，那就是佛事。《經》中說，我所作的功德，是沒有「我」的執著的。』師子聽了這些話，立刻領悟了佛的智慧。當時，祖師忽然指著東北方問道：『那是什麼氣象？』師子說：『我看見氣像一道白虹，貫穿天地，又有五道黑氣，橫亙其中。』祖師說：『這預示著什麼？』師子說：『我無法知道。』祖師說：『我滅度后五十年，北天竺國（國名）將有災難發生，會應在你身上。我將要圓寂了，現在將法眼傳給你，好好守護。』於是說了偈語：『認識到心性的時候，可以說不可思議。明明白白地什麼也得不到，得到的時候也無法說清。』師子比丘（人名）
【English Translation】 English version Year 12 of Dinghai (The corresponding year in the Gregorian calendar is not provided, please supplement). Year 13 of Wuzi (The corresponding year in the Gregorian calendar is not provided, please supplement). Year 14 of Jichou (The corresponding year in the Gregorian calendar is not provided, please supplement). Bodhidharma (Name of the patriarch) preached to King Fearless (Name of the king) in Central India. Bodhidharma (Name of the patriarch) transmitted the Dharma Eye to Bhikshu Lion (Name of the person) and then passed away. Bodhidharma (Name of the patriarch) went to Central India to propagate the Dharma and preached to Fearless Sea (Name of the king). He moved the Sun and Moon Devas (Name of the deities) to come and pay homage. The king witnessed it and asked the Patriarch: 'How many Sun and Moon lands are there in total?' The Patriarch said: 'In the worlds taught by the thousand Shakyas (Name of the Buddha), each world has hundreds of millions of Mount Merus (Name of the mountain) and suns and moons. If I explain in detail, I cannot exhaust them.' The king was very happy to hear this. At that time, the Patriarch expounded the Supreme Path and saved sentient beings with affinity. A disciple named Dragon Son (Name of the person) died young. His brother, Lion (Name of the person), was erudite and had a strong memory, and he believed in Brahmanism (Name of the religion). When burying Dragon Son, the crowd worked together to lift the coffin, but they could not move it. The Patriarch said to Lion: 'In the past, your brother wanted to accumulate blessings for you, so he sculpted a Buddha statue, but you believed in Brahmanism and threw the Buddha statue on the ground. Now, although your brother has passed away, he still wants to enlighten you, so he shows this strange phenomenon. You quickly enshrine the Buddha statue, and the coffin can be lifted.' Lion obeyed and enshrined the Buddha statue, and the coffin was indeed lifted. Not long after, the Brahman teacher died, and Lion then took refuge in the Venerable (Referring to Bodhidharma). He asked: 'I want to seek the truth, how should I use my mind?' The Patriarch said: 'If you want to seek the truth, do not use your mind.' Lion said: 'If you don't use your mind, then who will do the Buddha's work?' The Patriarch said: 'If you act with intention, then it is not merit. If you act without intention, then it is Buddha's work. The Sutra says that the merit I have done is without the attachment of "I".' After hearing these words, Lion immediately realized the wisdom of the Buddha. At that time, the Patriarch suddenly pointed to the northeast and asked: 'What is that phenomenon?' Lion said: 'I see the Qi like a white rainbow, piercing through heaven and earth, and there are five black Qi traversing it.' The Patriarch said: 'What does this foretell?' Lion said: 'I cannot know.' The Patriarch said: 'Fifty years after my passing, there will be a disaster in North India (Name of the country), which will befall you. I am about to pass away, and now I entrust the Dharma Eye to you, take good care of it.' Then he said the verse: 'When you recognize the nature of your mind, you can say it is inconceivable. Clearly and distinctly, nothing can be obtained, and when you obtain it, you cannot explain it.' Bhikshu Lion (Name of the person)
聞偈欣愜。然未曉將罹何難。祖乃密示之。言訖。見十八變而歸寂。阇維畢分舍利。各欲興塔。祖復見形空中而說偈曰。一法一切法。一切一法攝。吾身非有無。何分一切塔。大眾聞偈。遂不復分。就䭾都場而建塔。
第二十四世祖
師子比邱尊者。中印度人。姓婆羅門。
獻帝庚寅建安十五年。
第二十四世祖師子比邱尊者嗣宗統(五十年)。
辛卯十六年。
祖住世傳法。
壬辰十七年。
癸巳十八年。
甲午十九年。
乙未二十年。
丙申二十一年。
丁酉二十二年。
戊戌二十三年。
己亥二十四年。
庚子二十五年(是年十月魏曹丕廢帝為山陽公稱魏黃初元年)。
後漢。
昭烈皇帝(諱備即帝位於蜀在位三年改元者一明德有勞曰昭有功安民曰烈)。
昭烈皇帝辛丑章武元年(魏黃初二年)。
壬寅二年(吳黃武元年孫權稱大帝于吳)。
優婆塞(此云近事男)支謙譯維摩等經。
謙。字恭明。月支國人。漢末游洛。受業于支亮。亮字紀明。受業于支讖。時稱天下博知。不出三支。謙細長黑瘦。眼多白而睛黃。時人為之語曰。支郎眼中黃。形軀雖細是智囊。避亂歸吳
【現代漢語翻譯】 現代漢語譯本 聽聞偈語后，他內心感到欣悅，但還不明白將要面臨什麼災難。於是，祖師暗中向他揭示了。說完之後，祖師顯現十八種變化，然後圓寂。荼毗（火化）完畢后，眾人分得舍利，各自想要建造佛塔。祖師再次顯現在空中，並說偈語：『一法即一切法，一切法歸於一法。我的身體並非有或無，為何要分割成無數的塔？』大眾聽聞偈語后，便不再分割捨利，就在荼毗的場所建造了一座佛塔。
第二十四世祖
師子比丘尊者（Śīṃha Bhikṣu）：中印度人，姓婆羅門。
獻帝庚寅建安十五年（210年）。
第二十四世祖師子比丘尊者繼承宗統（五十年）。
辛卯十六年（211年）。
祖師住世傳法。
壬辰十七年（212年）。
癸巳十八年（213年）。
甲午十九年（214年）。
乙未二十年（215年）。
丙申二十一年（216年）。
丁酉二十二年（217年）。
戊戌二十三年（218年）。
己亥二十四年（219年）。
庚子二十五年（220年）（這年十月魏曹丕廢漢獻帝為山陽公，稱魏黃初元年）。
後漢。
昭烈皇帝（劉備，謚號為昭烈，即帝位於蜀，在位三年，改元者一，明德有勞曰昭，有功安民曰烈）。
昭烈皇帝辛丑章武元年（221年）（魏黃初二年）。
壬寅二年（222年）（吳黃武元年，孫權在吳稱大帝）。
優婆塞（Upāsaka，意為近事男）支謙翻譯《維摩詰經》等經典。
支謙，字恭明，月支國人，漢朝末年遊歷洛陽，師從支亮學習。支亮，字紀明，師從支讖。當時人們稱他們為天下博學多知之人，沒有超出這三支的。支謙身材細長，面板黝黑，眼睛多白而瞳孔發黃。當時的人為他編了歌謠說：『支郎眼中黃，形軀雖細是智囊。』爲了躲避戰亂，他歸順了吳國。
【English Translation】 English version Hearing the verse, he felt delighted, but he did not yet understand what difficulties he would face. Then, the Patriarch secretly revealed it to him. After speaking, the Patriarch manifested eighteen transformations and then entered into Parinirvana (passed away). After the cremation, the relics were divided, and everyone wanted to build a stupa. The Patriarch appeared again in the sky and spoke a verse: 'One Dharma is all Dharmas, all Dharmas are contained in one Dharma. My body is neither existent nor nonexistent, why divide it into countless stupas?' Hearing the verse, the assembly no longer divided the relics, and they built a stupa at the cremation site.
The Twenty-fourth Patriarch
Venerable Simha Bhiksu (Śīṃha Bhikṣu): A native of Central India, of the Brahmin caste.
The 15th year of Jian'an (210 CE) during the reign of Emperor Xian of the Han Dynasty.
The Twenty-fourth Patriarch, Venerable Simha Bhiksu, inherited the lineage (for fifty years).
The 16th year of Xinmao (211 CE).
The Patriarch resided in the world and transmitted the Dharma.
The 17th year of Renchen (212 CE).
The 18th year of Guisi (213 CE).
The 19th year of Jiawu (214 CE).
The 20th year of Yiwei (215 CE).
The 21st year of Bingshen (216 CE).
The 22nd year of Dingyou (217 CE).
The 23rd year of Wuxu (218 CE).
The 24th year of Jihai (219 CE).
The 25th year of Gengzi (220 CE) (In the tenth month of this year, Cao Pi of Wei deposed Emperor Xian of Han and made him the Duke of Shanyang, proclaiming the first year of Huangchu of Wei).
Later Han Dynasty.
Emperor Zhaolie (Liu Bei, posthumously named Zhaolie, ascended the throne in Shu, reigned for three years, changing the era name once. 'Zhao' means 'illustrious virtue and meritorious service,' and 'Lie' means 'accomplished achievements and pacified the people').
The first year of Zhangwu (221 CE) during the reign of Emperor Zhaolie (the second year of Huangchu of Wei).
The second year of Renyin (222 CE) (The first year of Huangwu of Wu, Sun Quan proclaimed himself Emperor in Wu).
Upasaka (Upāsaka, meaning 'male lay devotee') Zhi Qian translated the Vimalakirti Sutra and other scriptures.
Zhi Qian, styled Gongming, was a native of the Yuezhi kingdom. At the end of the Han Dynasty, he traveled to Luoyang and studied under Zhi Liang. Zhi Liang, styled Jiming, studied under Zhi Chen. At that time, they were known as the most learned people in the world, and no one surpassed these three. Zhi Qian was slender and dark, with mostly white eyes and yellow pupils. People at the time made a rhyme for him: 'Zhi Lang's eyes are yellow, his body is thin but his mind is a treasure trove.' To escape the chaos of war, he submitted to the Wu kingdom.
。孫權聞其才慧。拜為博士。使輔導東宮。謙以大教雖行。而華梵未盡翻譯之美。既妙善方言。乃廣收眾經舊本。從黃武元年。迄建興末年。其間首尾三十餘載。共譯經一百二十九部。一百五十二卷。備得聖義。詞旨文雅。
癸卯三年(帝禪建興元年)。
后皇帝(諱禪昭烈帝子在位四十一年改元者四)。
后皇帝甲辰建興二年。
乙巳三年。
丙午四年。
丁未五年(魏明帝睿泰和元年)。
戊申六年。
己酉七年。
庚戌八年(吳黃龍元年)。
辛亥九年。
壬子十年(吳嘉禾元年)。
癸丑十一年(魏青龍元年)。
甲寅十二年。
乙卯十三年。
丙辰十四年。
丁巳十五年(魏景初元年)。
戊午延熙元年(吳赤烏元年)。
己未二年。
庚申三年(魏少正始帝芳元年)。
辛酉四年。
壬戌五年。
癸亥六年。
甲子七年。
乙丑八年。
丙寅九年。
丁卯十年(吳赤烏十年)。
沙門康僧會感得舍利放光吳主信禮造建初寺(建寺不書此書以康僧感化故也)。
康僧會。康居國大丞相長子。世居天竺。事親孝。出家勵行
【現代漢語翻譯】 現代漢語譯本：孫權聽聞康僧會的才華和智慧，任命他為博士，讓他輔導東宮（太子）。康僧會認為佛教教義雖然已經傳播，但華文和梵文的翻譯還不夠完善。他精通多種語言，於是廣泛收集各種佛經的舊版本，從黃武元年（222年）到建興末年（257年），前後三十多年，共翻譯佛經一百二十九部，一百五十二卷，完整地表達了佛教的精義，文辭旨意典雅優美。
癸卯三年（225年）（後主劉禪禪位，建興元年（223年））
后皇帝劉禪（諱禪，昭烈帝劉備之子，在位四十一年，改元四次）。
后皇帝劉禪甲辰建興二年（224年）。
乙巳三年（225年）。
丙午四年（226年）。
丁未五年（227年）（魏明帝曹睿泰和元年（227年））。
戊申六年（228年）。
己酉七年（229年）。
庚戌八年（230年）（吳黃龍元年（229年））。
辛亥九年（231年）。
壬子十年（232年）（吳嘉禾元年（232年））。
癸丑十一年（233年）（魏青龍元年（233年））。
甲寅十二年（234年）。
乙卯十三年（235年）。
丙辰十四年（236年）。
丁巳十五年（237年）（魏景初元年（237年））。
戊午延熙元年（238年）（吳赤烏元年（238年））。
己未二年（239年）。
庚申三年（240年）（魏少帝曹芳正始元年（240年））。
辛酉四年（241年）。
壬戌五年（242年）。
癸亥六年（243年）。
甲子七年（244年）。
乙丑八年（245年）。
丙寅九年（246年）。
丁卯十年（247年）（吳赤烏十年（247年））。
沙門（佛教出家人的通稱）康僧會感應到舍利（佛教聖物，通常指佛陀或高僧火化后的遺骨）放光，吳主（三國時期吳國的君主）孫權信奉並禮敬，於是建造建初寺（寺廟名）（建造寺廟不在此書記錄，是因為康僧會的感化）。
康僧會，康居國（中亞古國）大丞相的長子，世代居住在天竺（古代對印度的稱呼）。侍奉父母孝順，出家后努力修行。
【English Translation】 English version: Sun Quan, hearing of Kang Senghui's talent and wisdom, appointed him as a Doctor (a scholarly title) and made him tutor to the Eastern Palace (the Crown Prince). Kang Senghui believed that although Buddhist teachings had been spread, the translation between Chinese and Sanskrit was not yet perfect. Being proficient in various languages, he widely collected old versions of various Buddhist scriptures. From the first year of Huangwu (222 AD) to the end of Jianxing (257 AD), over a period of more than thirty years, he translated a total of one hundred and twenty-nine scriptures, in one hundred and fifty-two volumes, fully expressing the essence of Buddhist teachings with elegant and refined language.
The third year of Gui Mao (225 AD) (The Later Emperor Liu Shan abdicated, the first year of Jianxing (223 AD))
The Later Emperor Liu Shan (personal name: Shan, son of Emperor Zhaolie Liu Bei, reigned for forty-one years, changed era names four times).
The second year of Jianxing, Jia Chen (224 AD) under the Later Emperor Liu Shan.
The third year of Yi Si (225 AD).
The fourth year of Bing Wu (226 AD).
The fifth year of Ding Wei (227 AD) (The first year of Taihe (227 AD) under Emperor Ming of Wei, Cao Rui).
The sixth year of Wu Shen (228 AD).
The seventh year of Ji You (229 AD).
The eighth year of Geng Xu (230 AD) (The first year of Huanglong (229 AD) under Wu).
The ninth year of Xin Hai (231 AD).
The tenth year of Ren Zi (232 AD) (The first year of Jiahe (232 AD) under Wu).
The eleventh year of Gui Chou (233 AD) (The first year of Qinglong (233 AD) under Wei).
The twelfth year of Jia Yin (234 AD).
The thirteenth year of Yi Mao (235 AD).
The fourteenth year of Bing Chen (236 AD).
The fifteenth year of Ding Si (237 AD) (The first year of Jingchu (237 AD) under Wei).
The first year of Yanxi, Wu Wu (238 AD) (The first year of Chiwu (238 AD) under Wu).
The second year of Ji Wei (239 AD).
The third year of Geng Shen (240 AD) (The first year of Zhengshi (240 AD) under Emperor Shao of Wei, Cao Fang).
The fourth year of Xin You (241 AD).
The fifth year of Ren Xu (242 AD).
The sixth year of Gui Hai (243 AD).
The seventh year of Jia Zi (244 AD).
The eighth year of Yi Chou (245 AD).
The ninth year of Bing Yin (246 AD).
The tenth year of Ding Mao (247 AD) (The tenth year of Chiwu (247 AD) under Wu).
The Shramana (a general term for Buddhist monks) Kang Senghui sensed the relics (sacred Buddhist objects, usually referring to the cremated remains of the Buddha or eminent monks) emitting light. The Lord of Wu (the ruler of the Kingdom of Wu during the Three Kingdoms period) Sun Quan believed and revered them, and thus built the Jianchu Temple (temple name) (The construction of the temple is not recorded in this book, because it was due to Kang Senghui's influence).
Kang Senghui was the eldest son of the Grand Chancellor of the Kangju Kingdom (an ancient kingdom in Central Asia), and his family had lived in Tianzhu (ancient name for India) for generations. He was filial to his parents and diligently practiced after becoming a monk.
甚峻。為人弘雅。有識量。篤志好學。明達三藏。博覽六經。天文圖緯。多所綜涉。杖錫東遊。以吳赤烏十年。初達建業。營立茅茨。設像行道。時吳初睹沙門。未知其道。疑為矯異。有司奏聞。權乃召會。問有何靈驗。會曰。如來遷跡。忽已千年。遺骨舍利。神曜無方。昔阿育王起塔八萬四千。夫塔寺之興。以表遺化也。權以為夸誕。乃謂會曰。若得舍利。當爲造塔。如其虛妄。國有常刑。會乃三七精誠。果獲舍利。舉朝集觀。五色光炎。照曜上騰。權大肅然。驚禮曰。希有之瑞也。乃即為建塔。以始有佛寺。號建初寺。因名其地為佛陀里。由是江左大法遂興。
戊辰延熙十一年。
己巳十二年(魏嘉平元年)。
律師曇摩迦羅(此云法時)譯僧伽戒本 發明(如來滅后戒乃大師震旦戒法始此故書)。
佛教初來。未知戒律。比邱出家。剪髮而已。曇摩迦羅。及曇無德等。精善律宗。乃立羯磨。(此云作法懺悔)受具。(足也謂戒法具足)中夏戒律始此。
庚午十三年。
辛未十四年(吳太元元年)。
佛滅后一千二百年。
壬申十五年(吳元鳳元年權薨)。
癸酉十六年(吳亮立改元建興)。
甲戌十七年(魏廢帝髦正元元年) (吳五鳳元年)
【現代漢語翻譯】 甚峻（人名，音譯）。他為人弘大高雅，有見識和度量，堅定志向，愛好學習，精通三藏（佛教經典的總稱），廣泛閱讀六經（儒家經典的總稱），對於天文、圖讖等學問，也多有涉獵。他拄著錫杖向東遊歷，在吳國赤烏十年（247年）初次到達建業（今南京）。他搭建茅屋，設定佛像，宣揚佛道。當時吳國剛剛見到沙門（出家修行的佛教徒），不瞭解他們的教義，懷疑他們是裝模作樣，有關官員上奏稟告。孫權於是召見康僧會，問他有什麼靈驗之處。康僧會說：『如來（佛陀）示寂，至今已經千年，遺留下來的佛骨舍利，具有不可思議的神奇力量。過去阿育王建造了八萬四千座佛塔，興建佛塔寺廟，是爲了彰顯佛陀的遺教。』孫權認為這是誇大其詞，就對康僧會說：『如果能得到舍利，我就為你建造佛塔；如果虛假不實，國家自有常刑。』康僧會於是齋戒精誠祈禱了二十一天，果然獲得了舍利。朝廷上下都來觀看，舍利發出五彩光芒，照耀升騰。孫權非常肅敬，驚歎禮拜說：『這是稀有的祥瑞啊！』於是就為他建造佛塔，因為這是最初有的佛寺，所以命名為建初寺。因此，也將那塊地方命名為佛陀里。從此，長江以南的佛法就興盛起來。 戊辰年，延熙十一年（248年）。 己巳年，延熙十二年（249年）（魏嘉平元年（249年））。 律師曇摩迦羅（Dharmakāla，意為法時）翻譯了《僧伽戒本》（僧侶戒律的根本），闡明了戒律（如來（佛陀）滅度后，戒律才成為大師，震旦（中國的古稱）的戒法從此開始，所以特別記載）。 佛教初傳中國時，人們不瞭解戒律，比丘（出家男子）出家，只是剪掉頭髮而已。曇摩迦羅（Dharmakāla）以及曇無德（Dharmagupta）等人，精通律宗，於是制定了羯磨（Karma，意為作法懺悔），接受具足戒（完整的戒律）。中原地區的戒律從此開始。 庚午年，延熙十三年（250年）。 辛未年，延熙十四年（251年）（吳太元元年（251年））。 佛陀滅度后一千二百年。 壬申年，延熙十五年（252年）（吳元鳳元年（252年），孫權去世）。 癸酉年，延熙十六年（253年）（吳亮即位，改年號為建興（253年））。 甲戌年，延熙十七年（254年）（魏廢帝曹髦正元元年（254年））（吳五鳳元年（254年））
【English Translation】 Shen Jun (a transliterated name). He was magnanimous and elegant, with knowledge and measure. He was determined and studious, well-versed in the Tripitaka (the general term for Buddhist scriptures), and widely read in the Six Classics (the general term for Confucian classics). He was also involved in astronomy, divination, and other studies. He traveled east with a staff, and first arrived in Jianye (present-day Nanjing) in the tenth year of Chiwu (247 AD) during the Wu Dynasty. He built thatched huts, set up statues, and promoted the Buddhist path. At that time, the Wu Kingdom had just seen the Shramanas (Buddhist monks who have left home to practice), and did not understand their teachings, suspecting them of being pretentious. The officials reported this to Sun Quan, who then summoned Kang Senghui and asked him what miraculous powers he possessed. Kang Senghui said, 'The Tathagata (Buddha) passed away, and it has been a thousand years since then. The relics of the Buddha's bones have incredible divine power. In the past, King Ashoka built 84,000 pagodas. The construction of pagodas and temples is to show the Buddha's legacy.' Sun Quan thought this was an exaggeration, so he said to Kang Senghui, 'If you can obtain the relics, I will build a pagoda for you; if it is false, the country has its own laws.' Kang Senghui then fasted and prayed sincerely for twenty-one days, and indeed obtained the relics. The entire court gathered to watch, and the relics emitted five-colored light, shining and rising. Sun Quan was very respectful and exclaimed in surprise, 'This is a rare auspicious sign!' So he built a pagoda for him. Because this was the first Buddhist temple, it was named Jianchu Temple. Therefore, that place was also named F陀里 (Buddhapura). From then on, Buddhism flourished in the Jiangzuo (south of the Yangtze River) area. In the year of Wuchen, the eleventh year of Yanxi (248 AD). In the year of Jisi, the twelfth year of Yanxi (249 AD) (the first year of Jiaping (249 AD) of the Wei Dynasty). The Vinaya master Dharmakāla (meaning 'Time of Dharma') translated the Saṃgha Vinaya (the fundamental rules of monastic discipline), clarifying the precepts (after the Tathagata (Buddha) passed away, the precepts became the master, and the Vinaya of Zhendan (ancient name for China) began from this point, so it is specially recorded). When Buddhism first came to China, people did not understand the precepts. When Bhikkhus (ordained monks) left home, they only cut their hair. Dharmakāla and Dharmagupta and others were proficient in the Vinaya school, so they established Karma (meaning 'ritual repentance') and received full ordination (complete precepts). The Vinaya in the Central Plains began from this point. In the year of Gengwu, the thirteenth year of Yanxi (250 AD). In the year of Xinwei, the fourteenth year of Yanxi (251 AD) (the first year of Taiyuan (251 AD) of the Wu Dynasty). Twelve hundred years after the Buddha's Parinirvana. In the year of Renshen, the fifteenth year of Yanxi (252 AD) (the first year of Yuanfeng (252 AD) of the Wu Dynasty, Sun Quan passed away). In the year of Guiyou, the sixteenth year of Yanxi (253 AD) (Sun Liang ascended the throne and changed the era name to Jianxing (253 AD)). In the year of Jiaxu, the seventeenth year of Yanxi (254 AD) (the first year of Zhengyuan (254 AD) of Emperor Fei of the Wei Dynasty) (the first year of Wufeng (254 AD) of the Wu Dynasty).
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乙亥十八年。
丙子十九年(魏甘露元吳泰平元)年。
丁丑二十年。
戊寅景耀元年(吳主亮薨休立改元永安)。
己卯二年。
祖付婆舍斯多正法 示償宿業。
祖游化至罽賓國。有沙門波利迦。(或云波黍迦)本習小乘禪觀。其學徒有五。曰禪定。曰知見。曰執相。曰舍相。曰不語。祖謂持不語者曰。佛教勤衍般若。孰為不語。而反佛說耶。謂舍相者曰。佛教威儀具足。梵行清白。豈舍相耶。謂執相者曰。佛土清凈。自在無著何執相耶。謂知見者曰。諸佛知見。無所得故。此法微妙。覺聞不及。無為無相。何知見耶。四眾皆服從。惟禪定師達摩達者。聞四眾義屈。憤悱而來。祖曰。仁者習定。何當來此。既至於此。何云習定。彼曰。我雖來此。心亦不亂。定隨人習。豈在處所。祖曰。仁者既來。其習亦至。既無處所。豈在人習。彼曰。定習人故。非人習定。我當來此。其定常習。祖曰。人非習定。定習人故。當自來時。其定誰習。彼曰。如凈明珠。內外無翳。定若通達。必當如此。祖曰。定若通達。一似明珠。今見仁者。非珠之徒。彼曰。其珠明徹。內外悉定。我心不亂。猶若此凈。祖曰。其珠無內外。仁者何能定。穢物非動搖。此定不是凈。達摩達聞已。遂
【現代漢語翻譯】 乙亥十八年。 丙子十九年（魏甘露元年[256年]，吳泰平元年[256年]）年。 丁丑二十年。 戊寅景耀元年[258年]（吳主亮薨，休立，改元永安）。 己卯二年[259年]。 祖師將婆舍斯多（Vasubandhu，世親）的正法傳付，以此昭示償還宿業。 祖師遊歷教化至罽賓國（Kashmir）。有一位沙門（Shramana，出家修道者）名叫波利迦（Parigha，或云波黍迦），原本修習小乘禪觀。他的學徒有五人：禪定、知見、執相、舍相、不語。祖師對持不語者說：『佛教勤勉演說般若（Prajna，智慧），誰會不說話呢？你這是違背佛陀的教誨啊。』對舍相者說：『佛教講究威儀具足，梵行清白，怎麼能捨棄外在的形象呢？』對執相者說：『佛土清凈，自在無著，為何要執著于外相呢？』對知見者說：『諸佛的知見，因為無所得的緣故，這種法微妙，覺悟和聽聞都無法企及，無為無相，哪裡來的知見呢？』四眾弟子都信服順從。只有禪定師達摩達（Dharmatrāta）聽到四眾義理被駁倒，憤恨不平地前來。祖師說：『仁者修習禪定，為何會來到這裡？既然已經到了這裡，又怎麼能說是修習禪定呢？』達摩達說：『我雖然來到這裡，內心也不會散亂。禪定隨著人修習，難道在於處所嗎？』祖師說：『仁者既然來了，你的習氣也跟著來了。既然禪定不在處所，難道在於人修習嗎？』達摩達說：『是禪定隨著人，不是人隨著禪定。我即使來到這裡，我的禪定也一直存在。』祖師說：『人不是隨著禪定，而是禪定隨著人，那麼你來的時候，你的禪定又隨著誰呢？』達摩達說：『就像清凈明亮的珠子，內外沒有污垢。禪定如果通達，必定是這樣的。』祖師說：『禪定如果通達，就像明珠一樣，現在我看仁者，不像明珠之類。』達摩達說：『這珠子明亮透徹，內外都安定。我的心不散亂，就像這清凈的珠子一樣。』祖師說：『這珠子沒有內外之分，仁者又怎麼能安定它呢？污穢之物並非動搖不定，你這種禪定不是清凈的。』達摩達聽了之後，便……
【English Translation】 The 18th year of Yihai. The 19th year of Bingzi (The first year of Ganlu of the Wei Dynasty [256 AD], the first year of Taiping of the Wu Dynasty [256 AD]). The 20th year of Dingchou. The first year of Jingyao of Wuyin [258 AD] (Lord Liang of Wu passed away, Lord Xiu was established, and the era name was changed to Yong'an). The second year of Jimao [259 AD]. The Patriarch transmitted the true Dharma of Vasubandhu (婆舍斯多, meaning 'kinsman of the earth') to demonstrate the repayment of past karma. The Patriarch traveled and taught in the country of Kashmir (罽賓國). There was a Shramana (沙門, meaning 'striver') named Parigha (波利迦, or possibly 波黍迦), who originally practiced Hinayana (小乘) meditation. He had five disciples: Dhyana (禪定, meditation), Jnana (知見, knowledge and views), Attachment to Forms (執相), Abandonment of Forms (舍相), and Non-Speaking (不語). The Patriarch said to the one who held to Non-Speaking: 'Buddhism diligently expounds Prajna (般若, wisdom), who would not speak? You are going against the Buddha's teachings.' To the one who abandoned forms, he said: 'Buddhism emphasizes complete dignity and pure conduct, how can you abandon forms?' To the one who clung to forms, he said: 'The Buddha-land is pure, free, and unattached, why cling to forms?' To the one with knowledge and views, he said: 'The knowledge and views of all Buddhas are without attainment, this Dharma is subtle, beyond the reach of perception and hearing, non-active and without form, where does knowledge and views come from?' The four disciples were all convinced and submitted. Only the meditation master Dharmatrāta (達摩達) heard that the meanings of the four disciples had been refuted and came in resentment. The Patriarch said: 'Virtuous one, you practice meditation, why have you come here? Since you have come here, how can you say you are practicing meditation?' Dharmatrāta said: 'Although I have come here, my mind is not disturbed. Meditation follows the person who practices it, is it in the place?' The Patriarch said: 'Since you have come, your habits have also come. Since meditation is not in the place, is it in the person who practices it?' Dharmatrāta said: 'It is meditation that follows the person, not the person that follows meditation. Even if I come here, my meditation is always present.' The Patriarch said: 'It is not the person that follows meditation, but meditation that follows the person, then when you came, who did your meditation follow?' Dharmatrāta said: 'Like a pure and bright pearl, inside and out without blemish. If meditation is penetrating, it must be like this.' The Patriarch said: 'If meditation is penetrating, it is like a bright pearl, now I see you, virtuous one, you are not like a pearl.' Dharmatrāta said: 'This pearl is bright and clear, inside and out are stable. My mind is not disturbed, just like this pure pearl.' The Patriarch said: 'This pearl has no inside or outside, how can you stabilize it? Filthy things are not wavering, this meditation of yours is not pure.' After Dharmatrāta heard this, he then...
作禮曰。我于學道。蓋虛勞耳。尊者幸有以教我。慇勤哀請。祖曰。諸佛禪定。無有所得。諸佛覺道。無有所證。是真解脫。酬因答果。世之業報。於此法中。悉不如是。達摩達曰。蒙祖開悟。心地朗然。祖既攝五眾。名聞遐邇。方求法嗣。遇一長者引一子問祖曰。此子名斯多。當生便拳左手。年二十矣。終未能舒。愿尊者示其宿因。祖睹之。即以手接曰。可還我珠。童子遽開手奉珠。眾皆驚異。祖曰。吾前報為僧。有童子名婆舍。吾嘗赴西海齋。受䞋珠付之。今還吾珠。理固然矣。長者遂令出家。祖會眾聖與授具。以前緣故。名婆舍斯多。祖即謂之曰。吾師密有懸記。罹難非久。如來正法眼藏。今當付汝。汝應保護。普潤來際。偈曰。正說知見時。知見俱是心。當心即知見。知見即於今。祖說偈已。以僧伽黎密付斯多。俾之他國。隨機演化。斯多受教。直抵南天。祖謂難不可以茍免。獨留罽賓。時本國有外道二人。一名摩目多。二名都落遮。學諸幻法。欲共謀亂。詭為釋子。潛入王宮。其王彌羅崛。遂滅毀釋教。秉劍至尊者所問曰。師得蘊空否。祖曰。已得蘊空。王曰。離生死否。祖曰。已離生死。王曰。既離生死。可施我頭。祖曰。身非吾有。何吝于頭。王即揮刃斷尊者首。白乳涌高數尺。王之右臂旋亦墮地。七
【現代漢語翻譯】 作禮說道：『我學習佛道，恐怕只是徒勞而已。尊者如果有什麼可以教導我的，請慈悲教誨。』他慇勤哀求。菩提達摩祖師說：『諸佛的禪定，沒有所謂的獲得；諸佛的覺悟，沒有所謂的證得。這才是真正的解脫。酬報因果，是世間的業報，在這種佛法中，完全不是這樣。』 達摩達（Dharmatrāta，意為法救）說：『承蒙祖師開悟，心地豁然開朗。』祖師已經統攝五眾，名聲遠播，正在尋求佛法繼承人。這時，一位長者帶著一個孩子來拜見祖師，說：『這孩子名叫斯多（Siddhartha，意為義成），出生時左手就緊握成拳，現在已經二十歲了，始終無法伸開。希望尊者能開示他前世的因緣。』祖師看到他，就用手去接他的手，說：『可以把我的珠子還給我嗎？』童子立刻張開手，獻上珠子。眾人都感到驚奇。祖師說：『我前世是個僧人，有個童子名叫婆舍（Vasubandhu，意為世親）。我曾經到西海應齋，接受齋飯後，把一顆寶珠交給他保管。現在他把珠子還給我，這是理所當然的。』長者於是讓斯多出家。祖師召集眾僧，為他授具足戒。因為這個前世的因緣，所以給他取名為婆舍斯多（Vasubandhu Siddhartha，意為世親·義成）。 祖師就對他說：『我的老師曾經秘密地預言，我將不久於人世，會遭遇災難。如來正法眼藏，現在應當傳付給你，你應當好好保護它，普遍地滋潤未來的眾生。』偈語說：『正說知見時，知見俱是心。當心即知見，知見即於今。』祖師說完偈語后，把僧伽黎（saṃghāṭī，意為大衣）秘密地交給斯多，讓他到其他國家，隨機教化。斯多接受教誨，直接前往南天竺。 祖師認為災難無法避免，獨自留在罽賓（Kashmir）。當時本國有兩位外道，一個名叫摩目多（Mahāmati，意為大慧），一個名叫都落遮（Durācāra，意為惡行），學習各種幻術，想要共同謀反作亂。他們假裝是佛教弟子，潛入王宮。當時的國王彌羅崛（Mihirakula），於是開始滅毀佛教，拿著劍來到尊者面前問道：『師父是否已經證得五蘊皆空？』祖師說：『我已經證得五蘊皆空。』國王說：『是否已經脫離生死？』祖師說：『我已經脫離生死。』國王說：『既然已經脫離生死，可以把你的頭施捨給我嗎？』祖師說：『身體都不是我所擁有的，又怎麼會吝惜一個頭呢？』國王就揮刀砍斷了尊者的頭，白色的乳汁涌起數尺高，國王的右臂也立刻掉落在地上。時為梁普通八年（527年）。
【English Translation】 He bowed and said, 'My efforts in studying the Dharma seem to be in vain. Venerable one, if you have anything to teach me, please do so with compassion.' He earnestly pleaded. Bodhidharma replied, 'The samādhi of all Buddhas is without attainment; the enlightenment of all Buddhas is without realization. This is true liberation. Retribution of cause and effect is the karma of the world, which is entirely different in this Dharma.' Dharmatrāta (Dharmatrāta, meaning 'saved by Dharma') said, 'Thanks to the Patriarch's enlightenment, my mind is now clear.' The Patriarch, already leading the five assemblies and renowned far and wide, was seeking a successor to the Dharma. At this time, an elder brought a child to see the Patriarch, saying, 'This child is named Siddhartha (Siddhartha, meaning 'accomplished purpose'). He was born with his left hand clenched into a fist, and now at the age of twenty, he still cannot open it. I hope the Venerable one can reveal the cause of his past life.' The Patriarch saw him and reached out to take his hand, saying, 'Can you return my pearl to me?' The child immediately opened his hand and offered the pearl. Everyone was amazed. The Patriarch said, 'In my previous life, I was a monk, and there was a child named Vasubandhu (Vasubandhu, meaning 'heavenly brother'). I once went to the Western Sea for a vegetarian feast and entrusted a pearl to him for safekeeping. Now he returns the pearl to me, which is only natural.' The elder then allowed Siddhartha to become a monk. The Patriarch gathered the assembly and bestowed the full precepts upon him. Because of this past life connection, he was named Vasubandhu Siddhartha (Vasubandhu Siddhartha, meaning 'heavenly brother · accomplished purpose'). The Patriarch then said to him, 'My teacher once secretly predicted that I would not live long and would encounter disaster. The treasury of the True Dharma Eye of the Tathāgata should now be entrusted to you. You should protect it well and universally nourish future beings.' The verse says: 'When rightly speaking of knowledge and perception, both knowledge and perception are the mind. When the mind is present, knowledge and perception are present. Knowledge and perception are present now.' After reciting the verse, the Patriarch secretly handed the saṃghāṭī (saṃghāṭī, meaning 'outer robe') to Siddhartha, instructing him to go to other countries and teach according to circumstances. Siddhartha accepted the teaching and went directly to South India. The Patriarch, believing that the disaster could not be avoided, remained alone in Kashmir. At that time, there were two heretics in the country, one named Mahāmati (Mahāmati, meaning 'great wisdom') and the other named Durācāra (Durācāra, meaning 'evil conduct'), who studied various illusions and wanted to conspire to rebel. They disguised themselves as Buddhist disciples and infiltrated the royal palace. The king at the time, Mihirakula (Mihirakula), then began to destroy Buddhism, and with a sword in hand, he came to the Venerable one and asked, 'Master, have you attained the emptiness of the five skandhas?' The Patriarch said, 'I have attained the emptiness of the five skandhas.' The king said, 'Have you transcended birth and death?' The Patriarch said, 'I have transcended birth and death.' The king said, 'Since you have transcended birth and death, can you give me your head?' The Patriarch said, 'This body is not mine to possess, so why would I begrudge a head?' The king then swung his sword and cut off the Venerable one's head, and white milk gushed out several feet high. The king's right arm immediately fell to the ground. This occurred in the eighth year of the Putong era of the Liang Dynasty (527 AD).
日而終。太子光首嘆曰。吾父何故。自取其禍。延眾懺悔。時象白山有仙人。深明因果。言師子與羅崛。往世皆為白衣。以嫉法勝故。陰𢦤于崛。乃今償焉。遂以祖報體建塔。
祥符蔭曰。佛祖俱償定業。非定業不可逃也。大人境界。順逆等觀。刀割香涂。施受平等。業既定矣。佛祖尚不可逃。眾生豈可恬然日造。而不知懼乎。且世間矯矯自好者。尚且恩怨分明。況佛祖。出世導師。宿業不償。而以通力免乎。酬因答果世之業報。於此法中。悉不如是。祖蓋明言之矣。業性本空。夢幻何有。又豈可徒以世間情見測之耶。至付法藏傳等諸書之謬妄。(教家謂師子尊者償業。相傳法人於此便絕云)前賢已詳證之。茲不復論。
考定(東山契嵩傳法正宗論云。祖償宿業。以甲歷計之。當在丁卯。為魏少帝芳正始八年。吳赤烏十年。今以鶴勒那祖明示吾滅后五十年。北天竺有難。嬰在汝身之言考之。祖寂於前漢獻帝己丑建安十四年。至後漢己卯景耀二年。正當五十年。定祖償業於是年。與寶林傳等書相合為不謬。東山葐一時之訛也)。
宗統編年卷之六 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之七
第二十五世祖
婆舍斯多尊者。罽賓國人。姓婆羅門。父
寂行。母常安樂。初母夢得神劍。因而有妊。既誕。拳左手。后遇師子尊者付法。
后帝庚辰景曜三年(魏景元元年)。
第二十五世祖婆舍斯多尊者嗣宗統(六十七年)。
辛巳四年。
祖化伏外道潛隱南天。
祖至中印度。國王迦勝。設禮供養。有外道無我尊。先為王禮重。乃于王前論義。冀勝祖自重。謂祖曰。我解默論。不假言說。祖曰。孰知勝負。彼曰。不爭勝負。但取其義。祖曰。汝以何為義。彼曰。無心為義。祖曰。汝既無心。豈得義乎。彼曰。我說無心。當名非義。祖曰。汝說無心。當名非義。我說非心。當義非名。彼曰。當義非名。誰能辨義。祖曰。汝名非義。此名何名。彼曰。為辨非義。是名無名。祖曰。名既非名。義亦非義。辨者是名。當辨何物。如是往返五十九番。外道杜口信伏。祖念師子尊者遇難。即辭王南邁。至南天。潛隱山谷。王天德迎請供養。王有二子。長曰德勝。兇暴而色力充盛。次曰不如蜜多。和柔而常嬰疾苦。王以問祖。為陳因果。王敬信受。有咒術師忌祖。置毒食中。祖知而食之。彼反受毒。遂投出家。
沙門朱士衡于洛講道行般若經(東震講經之始)。
壬午五年。
癸未炎興元年(是歲漢亡)。
甲申(魏咸熙
【現代漢語翻譯】 寂行（Ji Xing）。他的母親經常安樂。當初他的母親夢見得到一把神劍，因此而懷孕。出生時，左手緊握成拳。後來遇到師子尊者（Shizi Zunzhe）傳授佛法。
后帝庚辰景曜三年（魏景元元年，264年）。
第二十五世祖婆舍斯多尊者（Poshasiduozunzhe）繼承宗統（六十七年）。
辛巳四年。
祖師爲了教化外道而隱居於南天。
祖師到達中印度。國王迦勝（Jiasheng）設禮供養。有一位外道無我尊（Wuwuo Zun），先前受到國王的禮遇和器重，便在國王面前與祖師辯論，希望勝過祖師以抬高自己的地位。他對祖師說：『我理解默論，不需要言語。』祖師說：『誰知道勝負呢？』外道說：『不爭勝負，只取其中的義理。』祖師說：『你以什麼作為義理？』外道說：『以無心作為義理。』祖師說：『你既然無心，怎麼能有義理呢？』外道說：『我說無心，應當稱作非義。』祖師說：『你說無心，應當稱作非義；我說非心，應當稱作非名。』外道說：『稱作非名，誰能辨別義理？』祖師說：『你稱作非義，這個名稱是什麼名稱？』外道說：『爲了辨別非義，這個名稱是無名。』祖師說：『名稱既然不是名稱，義理也不是義理，辨別的人是名稱，應當辨別什麼？』就這樣往返五十九次，外道啞口無言，心悅誠服。祖師想到師子尊者（Shizi Zunzhe）遭遇災難，就辭別國王向南而去，到達南天，隱居在山谷中。國王天德（Tiande）迎接並供養他。國王有兩個兒子，長子名叫德勝（Desheng），兇暴且精力充沛；次子名叫不如蜜多（Burumiduo），溫和柔順但經常生病。國王向祖師詢問原因，祖師為他陳述因果。國王恭敬地接受並相信。有一位咒術師嫉妒祖師，在食物中下毒。祖師知道后還是吃了下去，結果咒術師反而中了毒。於是他便出家了。
沙門朱士衡在洛陽講授《道行般若經》（這是東晉講經的開始）。
壬午五年。
癸未炎興元年（是年漢朝滅亡，263年）。
甲申（魏咸熙，264年）
【English Translation】 Ji Xing. His mother was always peaceful and happy. Initially, his mother dreamed of obtaining a divine sword, and as a result, she became pregnant. Upon his birth, his left hand was clenched into a fist. Later, he encountered Venerable Shizi (Lion) Zunzhe (Venerable Lion) who transmitted the Dharma to him.
In the Gengchen year, the third year of Jingyao during the reign of Emperor (Cao) Huan (Wei Jingyuan 1st year, 264 AD).
The twenty-fifth ancestor, Venerable Poshasiduozunzhe (Venerable Vasubandhu), inherited the lineage (for sixty-seven years).
The fourth year of Xinsi.
The Patriarch transformed and subdued the heretics, then went into seclusion in Southern India.
The Patriarch arrived in Central India. King Jiasheng (Victorious Virtue) arranged a respectful offering. There was a heretic named Wuwuo Zun (No-Self Venerable), who was previously respected by the king. He debated with the Patriarch before the king, hoping to surpass the Patriarch and elevate his own status. He said to the Patriarch, 'I understand silent debate, not relying on words.' The Patriarch said, 'Who knows victory or defeat?' The heretic said, 'Not contending for victory or defeat, but only taking its meaning.' The Patriarch said, 'What do you take as meaning?' The heretic said, 'Taking no-mind as meaning.' The Patriarch said, 'Since you have no-mind, how can you have meaning?' The heretic said, 'When I speak of no-mind, it should be called non-meaning.' The Patriarch said, 'When you speak of no-mind, it should be called non-meaning; when I speak of non-mind, it should be the meaning of non-name.' The heretic said, 'Called non-name, who can discern the meaning?' The Patriarch said, 'You call it non-meaning, what name is this name?' The heretic said, 'In order to discern non-meaning, this name is no-name.' The Patriarch said, 'Since the name is not a name, and the meaning is not a meaning, the one who discerns is a name, what should be discerned?' In this way, after fifty-nine rounds, the heretic was speechless and sincerely submitted. The Patriarch, thinking of Venerable Shizi (Lion) Zunzhe (Venerable Lion) encountering difficulties, bid farewell to the king and went south, arriving in Southern India, and went into seclusion in the mountains and valleys. King Tiande (Heavenly Virtue) welcomed and made offerings to him. The king had two sons, the elder named Desheng (Virtue Victory), who was fierce and full of energy; the younger named Burumiduo (Not-as-Sweet), who was gentle and often suffered from illness. The king asked the Patriarch about the cause, and the Patriarch explained the cause and effect to him. The king respectfully accepted and believed. A sorcerer, jealous of the Patriarch, placed poison in the food. The Patriarch knew and ate it, but the sorcerer was poisoned instead. Thereupon, he became a monk.
The Shramana Zhu Shiheng lectured on the Daoxing Prajna Sutra in Luoyang (this was the beginning of lecturing on sutras in the Eastern Jin Dynasty).
The fifth year of Renwu.
The first year of Guiwei Yanxing (in this year, the Han Dynasty fell, 263 AD).
Jiashen (Wei Xianxi, 264 AD)
吳興元)元年。
乙酉(魏咸熙二年即晉太始元年吳甘露元年)。
沙門曇摩羅奈譯經。
沙門曇摩羅奈。晉言法護。本姓支。月支國人。歷西域解三十六國語。及書從天竺國赍梵冊來。因居燉煌。遂稱竺氏。后詣洛陽江左。起太始元年。迄永嘉二年。譯出般若法華等經。共二百一十部。合三百九十四卷。
晉(都洛陽司馬氏)。
武帝(諱炎廢魏主奐為陳留王稱帝為世祖武皇帝在位二十五年改元者三)。
武帝丙戌太始二年(吳寶鼎元年)。
丁亥三年。
佛教來東土二百年。
戊子四年。
己丑五年。
庚寅六年(吳建衡元年)。
辛卯七年。
壬辰八年。
癸巳九年。
甲午十年。
乙未咸寧元年。
丙申二年(吳天璽元年)。
丁酉三年(吳天紀元年)。
戊戌四年。
己亥五年。
沙門僧會寂(書僧寂始此)。
武帝庚子太康元年(是歲吳亡)。
辛丑二年。
會稽鄮縣舍利塔從地感見 發明(塔寺不書此書以感異也)。
并州離石人劉薩訶。生畋家。戈獵為業。得病死蘇。見一梵僧語曰。汝罪重應入地獄。吾愍汝無知。且放汝。今洛下齊
【現代漢語翻譯】 現代漢語譯本 吳興元（元年）。 乙酉（魏咸熙二年（265年）即晉太始元年（265年），吳甘露元年（265年））。 沙門曇摩羅奈翻譯佛經。 沙門曇摩羅奈，晉語稱法護（Dharmaraksa）。本姓支，是月支國人。他精通西域三十六國的語言文字，從天竺國帶回梵文經書，居住在敦煌，因此改姓竺。後來前往洛陽和江左地區，從太始元年（265年）到永嘉二年（308年），翻譯出《般若經》、《法華經》等經典，共計二百一十部，合計三百九十四卷。 晉（都城在洛陽，司馬氏）。 武帝（名諱炎，廢黜魏主曹奐為陳留王，稱帝，是為世祖武皇帝，在位二十五年，改年號三次）。 武帝丙戌太始二年（266年）（吳寶鼎元年（266年））。 丁亥三年（267年）。 佛教傳入東土已經二百年。 戊子四年（268年）。 己丑五年（269年）。 庚寅六年（270年）（吳建衡元年（270年））。 辛卯七年（271年）。 壬辰八年（272年）。 癸巳九年（273年）。 甲午十年（274年）。 乙未咸寧元年（275年）。 丙申二年（276年）（吳天璽元年（276年））。 丁酉三年（277年）（吳天紀元年（277年））。 戊戌四年（278年）。 己亥五年（279年）。 沙門僧會圓寂（書中記載僧寂始於此）。 武帝庚子太康元年（280年）（這一年吳國滅亡）。 辛丑二年（281年）。 會稽鄮縣的舍利塔從地裡顯現出來，這是感應顯靈（塔寺的記載沒有這件事，這本書記載了感應奇異之事）。 并州離石人劉薩訶（Liu Sahe）。出生在農家，以打獵為生。得病死後又甦醒，見到一位梵僧對他說：『你罪孽深重，本應下地獄。我憐憫你無知，暫且放你。現在洛陽齊
【English Translation】 English version Wu Xingyuan (1st Year). YiYou (Wei Xianxi 2nd Year (265 AD), which is Jin Taishi 1st Year (265 AD), Wu Ganlu 1st Year (265 AD)). Shramana (Buddhist monk) Dharmaraksa (曇摩羅奈) translates scriptures. Shramana Dharmaraksa (曇摩羅奈), translated into Jin language as Fa Hu (法護). His original surname was Zhi, and he was from the Yuezhi (月支) kingdom. He was proficient in the languages and scripts of thirty-six kingdoms in the Western Regions. He brought Sanskrit scriptures from Tianzhu (天竺, India) and resided in Dunhuang. Therefore, he adopted the surname Zhu. Later, he went to Luoyang and Jiangzuo areas. From the first year of Taishi (265 AD) to the second year of Yongjia (308 AD), he translated the Prajna Sutra (般若經), Lotus Sutra (法華經), and other scriptures, totaling two hundred and ten works, amounting to three hundred and ninety-four volumes. Jin Dynasty (晉) (Capital was in Luoyang, ruled by the Sima family (司馬氏)). Emperor Wu (武帝) (Personal name was Yan, he deposed Cao Huan (曹奐), the ruler of Wei, making him the Prince of Chenliu, proclaimed himself emperor, known as Emperor Wu, reigned for twenty-five years, changed the era name three times). Emperor Wu's Bingxu Taishi 2nd Year (266 AD) (Wu Baoding 1st Year (266 AD)). Dinghai 3rd Year (267 AD). Buddhism has come to the Eastern Land for two hundred years. Wuzi 4th Year (268 AD). Jichou 5th Year (269 AD). Gengyin 6th Year (270 AD) (Wu Jianheng 1st Year (270 AD)). Xinmao 7th Year (271 AD). Renchen 8th Year (272 AD). Guisi 9th Year (273 AD). Jiawu 10th Year (274 AD). Yiwei Xianning 1st Year (275 AD). Bingshen 2nd Year (276 AD) (Wu Tianxi 1st Year (276 AD)). Dingyou 3rd Year (277 AD) (Wu Tianji 1st Year (277 AD)). Wuxu 4th Year (278 AD). Jihai 5th Year (279 AD). Shramana (Buddhist monk) Seng Hui (僧會) passed away (the book records that Seng Ji (僧寂) began here). Emperor Wu's Gengzi Taikang 1st Year (280 AD) (In this year, the Wu kingdom was destroyed). Xinchou 2nd Year (281 AD). The Sharira (舍利) Stupa in Mao County (鄮縣) of Kuaiji (會稽) appeared from the ground, a miraculous manifestation (the records of the stupa and temple do not mention this, this book records miraculous events). Liu Sahe (劉薩訶) from Lishi (離石) in Bingzhou (并州). Born into a farming family, he made a living by hunting. He fell ill and died, then revived. He saw a Brahman monk who said to him, 'Your sins are heavy, and you should go to hell. I pity your ignorance and will release you for now. Now, in Luoyang, Qi
城丹陽會稽。並有古塔。及浮江石像。悉阿育王所造。可勤求禮懺。罪得消滅。醒后改革前習。出家學道。更名慧達。如言南行。至會稽海畔山澤。處處求覓。莫識基緒。悲塞煩惋。投告無地。忽于中夜。聞土下鐘聲。即遷記其處。剡木為剎。三日間。忽寶塔及舍利。從地涌出。靈塔相狀。青色似石而非。高一尺四寸。方七寸。五層露盤。似西域于闐所造。面開窗宇。四周天全。中懸金磬。繞塔身上。並是諸佛菩薩。金剛聖僧等像。狀極微細。瞬目注睛。乃有百千像見。面目手足。咸具備焉。神力聖蹟。非人智所及也。今在大銅塔內。
壬寅三年。
癸卯四年。
甲辰五年。
乙巳六年。
丙午七年。
丁未八年。
戊申九年。
己酉十年。
惠帝(諱衷武帝子在位十七年)。
惠帝庚戌永熙元年。
辛亥元康元年。
壬子二年。
沙門法炬等譯經。
炬等前後譯出樓炭等經。共一百四十二卷。
癸丑三年。
甲寅四年。
乙卯五年。
丙辰六年。
丁巳七年。
戊午八年。
己未九年。
庚申永康元年。
辛酉永寧元年(自永寗之後所在十六國五涼四燕二趙三秦
【現代漢語翻譯】 現代漢語譯本： 在城邑丹陽和會稽，都有古塔以及浮在江上的石像，都是阿育王（Aśoka，古印度孔雀王朝的國王）所建造的。應該勤奮地祈求禮拜懺悔，罪過就能消滅。醒悟之後，改變以前的習氣，出家學習佛道，改名為慧達。他按照指示向南行走，到達會稽海邊山澤，到處尋覓，卻不知道塔的根基在哪裡。他感到悲傷煩悶，無處訴說。忽然在半夜，聽到地下傳來鐘聲，就記住那個地方，用剡木做成塔剎。三天之內，忽然寶塔和舍利從地裡涌出來。靈塔的形狀是青色的，像石頭但又不是石頭，高一尺四寸，寬七寸，五層露盤，像西域于闐所造。表面開了窗戶，四周完整無缺，中間懸掛著金磬。環繞塔身，都是諸佛、菩薩、金剛、聖僧等的像，形狀極其微細，轉動眼睛仔細觀看，就能看到成百上千的佛像顯現，面目手足都具備。這種神力聖蹟，不是人的智慧所能達到的。現在它就在大銅塔內。
壬寅三年。
癸卯四年。
甲辰五年。
乙巳六年。
丙午七年。
丁未八年。
戊申九年。
己酉十年。
惠帝（司馬衷，武帝之子，在位十七年）（公元290-307年）。
惠帝庚戌永熙元年（公元290年）。
辛亥元康元年（公元291年）。
壬子二年。
沙門法炬等翻譯佛經。
法炬等前後翻譯出《樓炭經》等經典，共一百四十二卷。
癸丑三年。
甲寅四年。
乙卯五年。
丙辰六年。
丁巳七年。
戊午八年。
己未九年。
庚申永康元年。
辛酉永寧元年（從永寧之後，是十六國、五涼、四燕、二趙、三秦時期）
【English Translation】 English version: In the cities of Danyang and Kuaiji, there are ancient pagodas and stone statues floating on the river, all built by King Aśoka (King of the Maurya Dynasty in ancient India). One should diligently pray, worship, and repent, so that sins can be eliminated. After awakening, change former habits, renounce the world to study the Buddhist path, and change the name to Huida. Following the instructions, he traveled south and arrived at the mountains and marshes by the sea in Kuaiji, searching everywhere but not knowing where the foundation of the pagoda was. He felt sad and depressed, with no one to confide in. Suddenly, in the middle of the night, he heard the sound of a bell from underground, so he remembered that place and made a pagoda finial from Shan wood. Within three days, suddenly a precious pagoda and relics emerged from the ground. The shape of the sacred pagoda was blue, like stone but not stone, one foot and four inches high, seven inches wide, with five layers of dew plates, like those made in Khotan in the Western Regions. Windows were opened on the surface, and the surroundings were complete and intact, with a golden chime hanging in the middle. Around the pagoda body were images of Buddhas, Bodhisattvas, Vajras, and Holy Monks, etc., in extremely fine shapes. When one turns one's eyes and looks carefully, one can see hundreds and thousands of Buddha images appearing, with faces, hands, and feet all complete. This kind of divine power and sacred跡 is beyond the reach of human wisdom. Now it is inside the Great Bronze Pagoda.
The third year of Renyin.
The fourth year of Guimao.
The fifth year of Jiachen.
The sixth year of Yisi.
The seventh year of Bingwu.
The eighth year of Dingwei.
The ninth year of Wushen.
The tenth year of Jiyou.
Emperor Hui (Sima Zhong, son of Emperor Wu, reigned for seventeen years) (290-307 AD).
The first year of Yongxi in the Gengxu year of Emperor Hui (290 AD).
The first year of Yuankang in the Xinhai year (291 AD).
The second year of Renzi.
The śrāmaṇa (Buddhist monk) Fa Ju and others translated scriptures.
Fa Ju and others translated the Lou Tan Sutra and other scriptures, totaling one hundred and forty-two volumes.
The third year of Guichou.
The fourth year of Jiayin.
The fifth year of Yimao.
The sixth year of Bingchen.
The seventh year of Dingsi.
The eighth year of Wuwu.
The ninth year of Jiwei.
The first year of Gengshen Yongkang.
The first year of Xinyou Yongning (From Yongning onwards, it was the period of the Sixteen Kingdoms, Five Liang, Four Yan, Two Zhao, and Three Qin)
大夏並蜀為十六國雜晉魏間)。
壬戌大安元年。
癸亥二年。
甲子永興元年(漢高祖劉淵元熙元年成都王李雄建興元年)。
乙丑二年。
丙寅光熙元年(成都晏平元年)。
懷帝(諱熾惠帝弟在位六年改元者一仁慈短折曰懷)。
懷帝丁卯永嘉元年。
戊辰二年(漢永鳳元年)。
己巳三年。
庚午四年(漢烈宗劉聰光興元年)。
沙門佛圖澄自西竺至洛陽(神異不測。咒缽生青蓮華。石勒石虎多所感化)。
辛未五年(漢嘉平元年成玉衡元年) (是年帝為劉曜所執遷於平陽)。
壬申六年(帝遷平陽書六年存正統也)。
愍帝(諱業武帝孫在位四年改元者一在國遭憂曰愍)。
愍帝癸酉建興元年。
石佛像浮海至吳郡迎供通玄寺 發明(佛事云興。塔廣鼎建。神蹤異跡。不可枚稱。昭垂來哲。載有典章。故不具書。此書表異也)。
吳郡吳縣松江滬瀆口。漁者遙見海中有二人見。浮游水上。疑為海神。延巫祝。備牲牢迎之。風濤彌盛。駭懼而返。有奉佛居士。吳縣華里朱膺聞之曰。將非大覺之降靈乎。乃潔齋。共東靈寺尼。及信佛者數人。至瀆口稽首迎之。風波遂靜。浮游二人。隨潮入浦。漸
【現代漢語翻譯】 現代漢語譯本 大夏和蜀國並存，正值十六國時期，夾在晉朝和魏朝之間）。
壬戌年，大安元年（具體年份需要查表確定）。
癸亥年，二年（具體年份需要查表確定）。
甲子年，永興元年（漢高祖劉淵元熙元年，成都王李雄建興元年）（具體年份需要查表確定）。
乙丑年，二年（具體年份需要查表確定）。
丙寅年，光熙元年（成都晏平元年）（具體年份需要查表確定）。
懷帝（名熾，惠帝的弟弟，在位六年，改元一次，仁慈但短命早逝，稱為懷）。
懷帝丁卯年，永嘉元年（具體年份需要查表確定）。
戊辰年，二年（漢永鳳元年）（具體年份需要查表確定）。
己巳年，三年（具體年份需要查表確定）。
庚午年，四年（漢烈宗劉聰光興元年）（具體年份需要查表確定）。
沙門（梵語Śrāmaṇa，指出家修道者）佛圖澄（Kāśyapa Mātanga的音譯，一位來自西竺（古印度）的僧人）從西竺（古印度）來到洛陽（Luoyang，中國古都）（他有神奇的力量，難以預測。用咒語加持的缽里能生出青蓮花。石勒（Shi Le）和石虎（Shi Hu）大多被他感化）。
辛未年，五年（漢嘉平元年，成玉衡元年）（具體年份需要查表確定）（這年懷帝被劉曜（Liu Yao）抓獲，遷往平陽（Pingyang））。
壬申年，六年（懷帝遷往平陽，記載六年是爲了維護正統）。
愍帝（名業，武帝的孫子，在位四年，改元一次，在國家遭遇憂患，稱為愍）。
愍帝癸酉年，建興元年（具體年份需要查表確定）。
石佛像從海上漂浮到吳郡（Wujun），被迎接到通玄寺（Tongxuan Temple）供奉（佛事興盛，佛塔廣建，香鼎眾多，神蹟異事，不可一一列舉。昭示後世哲人，記載在典章之中，所以不詳細書寫。這本書是用來記錄奇異事件的）。
吳郡（Wujun）吳縣（Wuxian）松江（Songjiang）滬瀆口（Hudukou）。漁民遠遠地看見海中有兩個人。在水上漂浮。懷疑是海神。請來巫師，準備好祭品迎接他們。風浪越來越大。漁民們害怕地返回。有位信奉佛教的居士，吳縣（Wuxian）華里（Huali）的朱膺（Zhu Ying）聽說了這件事，說：『難道不是大覺（Buddha，佛陀）降臨顯靈嗎？』於是齋戒沐浴。與東靈寺（Dongling Temple）的尼姑，以及其他幾位信佛的人，來到滬瀆口（Hudukou），叩首迎接。風浪於是平息。漂浮的兩個人，隨著潮水進入港灣，漸漸...
【English Translation】 English version The coexistence of Da Xia and Shu occurred during the Sixteen Kingdoms period, sandwiched between the Jin and Wei dynasties).
Renxu year, the first year of Da'an (the specific year needs to be checked in a table).
Guihai year, the second year (the specific year needs to be checked in a table).
Jiazi year, the first year of Yongxing (the first year of Yuanxi of Liu Yuan, Emperor Gaozu of Han, and the first year of Jianxing of Li Xiong, King of Chengdu) (the specific year needs to be checked in a table).
Yichou year, the second year (the specific year needs to be checked in a table).
Bingyin year, the first year of Guangxi (the first year of Yanping of Chengdu) (the specific year needs to be checked in a table).
Emperor Huai (named Chi, the younger brother of Emperor Hui, reigned for six years, changed the era name once, was kind but short-lived, hence called Huai).
Dingmao year of Emperor Huai, the first year of Yongjia (the specific year needs to be checked in a table).
Wuchen year, the second year (the first year of Yongfeng of Han) (the specific year needs to be checked in a table).
Jisi year, the third year (the specific year needs to be checked in a table).
Gengwu year, the fourth year (the first year of Guangxing of Liu Cong, Emperor Liezong of Han) (the specific year needs to be checked in a table).
The Śrāmaṇa (Sanskrit term for a wandering ascetic) Fotucheng (transliteration of Kāśyapa Mātanga, a monk from Western India) arrived in Luoyang (an ancient capital of China) from Western India (he possessed miraculous powers, unpredictable. A blue lotus flower could grow from a bowl blessed by his spells. Shi Le and Shi Hu were mostly influenced by him).
Xinwei year, the fifth year (the first year of Jiaping of Han, the first year of Yuzheng of Cheng) (the specific year needs to be checked in a table) (In this year, Emperor Huai was captured by Liu Yao and moved to Pingyang).
Renshen year, the sixth year (Emperor Huai was moved to Pingyang, recording six years is to maintain legitimacy).
Emperor Min (named Ye, the grandson of Emperor Wu, reigned for four years, changed the era name once, encountered national troubles, hence called Min).
Guiyou year of Emperor Min, the first year of Jianxing (the specific year needs to be checked in a table).
A stone Buddha statue floated from the sea to Wujun, and was welcomed to Tongxuan Temple for worship (Buddhist affairs flourished, pagodas were widely built, incense burners were numerous, miraculous events were countless. It is shown to later sages and recorded in the canons, so it is not written in detail. This book is to record strange events).
Wujun, Wuxian, Songjiang, Hudukou. Fishermen saw two people in the sea from afar. Floating on the water. Suspecting them to be sea gods. They invited sorcerers and prepared sacrifices to welcome them. The wind and waves grew stronger. The fishermen returned in fear. A Buddhist layman, Zhu Ying of Huali in Wuxian, heard about this and said: 'Could it be the descent of the Greatly Enlightened One (Buddha)?' So he fasted and bathed. Together with the nuns of Dongling Temple, and several other Buddhists, they came to Hudukou and bowed to welcome them. The wind and waves then subsided. The two floating people followed the tide into the bay, gradually...
近漸明。乃知石像。將欲捧接。人力未展。飄然就起。便舁還通玄寺。看像背銘。一名維衛。一名迦葉。莫測時代。而書跡分明。以事表聞朝廷。敕聽留吳郡供養(今蘇州開元寺石像是)。
甲戌二年。
乙亥三年(漢建元元年)。
丙子四年(帝降漢西晉亡)。
西晉二京。建寺一百八十所。譯經一十三人。共七十三部。
東晉。
元帝(諱睿姓牛冒司馬氏在位六年始建國都曰元)。
元帝丁丑建武元年。
戊寅大興元年(漢光初元年)。
己卯二年(漢改號趙後趙石勒建元)。
庚辰三年。
辛巳四年。
壬午永昌元年。
明帝(諱紹元帝子在位三年改元者一讚愬不行曰明)。
明帝癸未大寧元年。
甲申二年。
乙酉三年(趙光初八年後趙七年)。
祖付不如蜜多正法 示寂。
六年前德勝即位。惑外道說。因詰祖曰。師子尊者已遇罽賓國王難。何緣付法。祖出師子尊者所付僧伽黎示勝。勝命焚之。衣出五色光。薪盡如故。勝乃追悔致禮。初勝欲抑尊者。不如蜜多往諫。因囚之。至是立出蜜多。蜜多遂求出家。祖問曰。汝欲出家。當爲何事。蜜多曰。我若出家。不為其事。祖曰。不為何事。
蜜多曰。不為俗事。祖曰。當爲何事。蜜多曰。當爲佛事。祖曰。王子智慧天至。必諸聖降跡。即度出家。侍祖六年。後於王宮受具。羯磨之際。大地震動。乃付法偈曰。聖人說知見。當境無是非。我今悟真性。無道亦無理。不如蜜多受偈已。問衣可傳乎。祖曰。此衣為難故。假以證明。汝身無難。化被十方。何假傳衣。不如蜜多作禮。祖見神變。化三昧火自焚。平地舍利可高一尺。德勝王建浮圖閟之。
成帝(諱衍明帝子在位十七年改元者二安民立政曰成)。
第二十六世祖
不如蜜多尊者。姓剎帝利。南印度王子。
成帝丙戌咸和元年。
第二十六世祖不如蜜多尊者嗣宗統(六十三年)。
法師西竺惠理至杭州 發明(杭州建剎。信法之始。故書)。
理自西竺來初至杭。見一山巖秀麗曰。此吾中天竺靈鷲山之小嶺也。不知何年飛來。佛在世時。多為仙靈所隱。洞中舊有白猿。遂呼之。應聲而出。因名其峰為飛來。即其地建兩剎。曰靈鷲靈隱。杭州佛法始此。
丁亥二年。
祖住世傳法。
戊子三年(後趙太和元年)。
己丑四年(是年前趙亡)。
庚寅五年(後趙建平元年)。
辛卯六年。
壬辰七年。
癸巳
【現代漢語翻譯】 現代漢語譯本 蜜多說：『我不做世俗的事情。』 祖師問：『那你應當做什麼事呢？』 蜜多說：『我應當做佛事。』 祖師說：『王子你智慧超凡，一定是諸聖降臨的跡象。』於是就為他剃度出家，讓他侍奉自己六年。之後在王宮接受具足戒，羯磨（karma）之際，大地都震動了。於是付給他法偈說：『聖人所說的知見，面對境界沒有是非。我現在領悟了真性，無道也無理。』 不如蜜多尊者接受法偈后，問：『衣缽可以傳嗎？』 祖師說：『這衣缽因為有困難，所以假借它來證明。你自身沒有困難，教化可以普及十方，何必假借傳衣缽呢？』 不如蜜多尊者行禮后，祖師顯現神通，化作三昧真火自焚，平地上舍利高約一尺。德勝王建造浮圖（stupa）來安放它。
成帝（司馬衍，明帝之子，在位十七年，改元兩次，安定百姓，建立政績，稱為成帝）（326-342）。
第二十六世祖
不如蜜多尊者，姓剎帝利（kshatriya），是南印度王子。
成帝丙戌咸和元年（326）。
第二十六世祖不如蜜多尊者繼承宗統（六十三年）。
法師西竺惠理到達杭州——闡明（杭州建寺廟，是信法的開始，所以記載下來）。
惠理從西竺（India）來，初到杭州，看到一座山巖秀麗，說：『這就像我中天竺（Central India）靈鷲山（Vulture Peak Mountain）的小山嶺啊。不知道是什麼時候飛來的。佛在世的時候，大多被仙靈所隱藏。』洞中原先有白猿，於是呼喚它，白猿應聲而出。因此命名這座山峰為飛來峰，就在那裡建造了兩座寺廟，叫做靈鷲寺和靈隱寺。杭州的佛法就是從這裡開始的。
丁亥二年（327）。
祖師住世傳法。
戊子三年（後趙太和元年）（328）。
己丑四年（是年前趙滅亡）（329）。
庚寅五年（後趙建平元年）（330）。
辛卯六年（331）。
壬辰七年（332）。
癸巳（333）。
【English Translation】 English version Mitto said, 'I do not engage in worldly affairs.' The Patriarch asked, 'Then what should you do?' Mitto said, 'I should engage in Buddhist affairs.' The Patriarch said, 'Prince, your wisdom is extraordinary; it must be a sign of the descent of all the sages.' So he tonsured him and had him serve him for six years. Later, he received the full precepts in the royal palace. During the karma (羯磨) ceremony, the earth shook. Then he gave him the Dharma verse, saying, 'The knowledge and views spoken by the sages, in the face of circumstances, there is no right or wrong. Now I have realized the true nature, there is neither the Way nor reason.' After Venerable Butoru-Mitto received the verse, he asked, 'Can the robe be transmitted?' The Patriarch said, 'This robe is used as a means of proof because of difficulties. Your body has no difficulties, and your teachings can spread in all directions. Why should you transmit the robe?' After Venerable Butoru-Mitto paid his respects, the Patriarch manifested supernatural powers, transforming into samadhi fire and self-immolating. The relics on the ground were about one foot high. King Desheng built a stupa (浮圖) to enshrine them.
Emperor Cheng (Sima Yan, son of Emperor Ming, reigned for seventeen years, changed the era name twice, stabilized the people, and established political achievements, known as Emperor Cheng) (326-342).
The Twenty-sixth Ancestor
Venerable Butoru-Mitto, whose surname was Kshatriya (剎帝利), was a prince of South India.
In the first year of Xianhe, Bingxu, under Emperor Cheng (326).
The Twenty-sixth Ancestor, Venerable Butoru-Mitto, succeeded to the lineage (sixty-three years).
The Dharma Master Huili from West India (西竺) arrived in Hangzhou—elucidating (the establishment of temples in Hangzhou marked the beginning of faith, hence it is recorded).
Huili came from West India (India). When he first arrived in Hangzhou, he saw a beautiful mountain rock and said, 'This is like a small ridge of Vulture Peak Mountain (靈鷲山) in Central India (中天竺). I don't know when it flew here. When the Buddha was in the world, it was mostly hidden by immortals and spirits.' There was originally a white ape in the cave, so he called it, and the white ape responded and came out. Therefore, the peak was named Feilai Peak (飛來峰), and two temples were built there, called Lingjiu Temple (靈鷲寺) and Lingyin Temple (靈隱寺). Buddhism in Hangzhou began here.
In the second year, Dinghai (327).
The Patriarch lived in the world and transmitted the Dharma.
In the third year, Wuzi (First year of Taihe under Later Zhao) (328).
In the fourth year, Jichou (Former Zhao perished this year) (329).
In the fifth year, Gengyin (First year of Jianping under Later Zhao) (330).
In the sixth year, Xinmao (331).
In the seventh year, Renchen (332).
Gui Si (333).
八年。
甲午九年(趙石弘延熙元年)。
乙未咸康元年(趙石虎建武元年)。
丙申二年。
丁酉三年。
戊戌四年。
己亥五年。
庚子六年。
辛丑七年。
壬寅八年。
廷議沙門敬禮應否尚書令何充等詳議不應致拜。
庾冰議僧應致拜王者。尚書令何充等。奏曰。不變其修善之法。所以通天下之志也。冰復謂矯形違度。抗俗傲禮。非所以示名教也。充等復奏曰。潛操冥修。實有裨于王化。忘身抱一。未嘗見其貢高。直以出世之法。超出情表。歷代明聖。不為之制。無虧王度。冰猶以為不可。復下制。謂國體憲章。尊卑宜陳。略其禮敬。二之則亂。充等三上章執奏曰。漢魏逮晉。不聞異議。尊卑憲度。無或暫虧。沙門守戒專一。不以形骸而慢禮敬。國家待以師法。出於自然禮儀之外。不令致拜。是令專一守法也。冰議遂寢。
康帝(諱岳成帝弟在位二年改元者一溫柔好樂曰康)。
康帝癸卯建元元年。
甲辰二年。
穆帝(諱聃康帝子在位十七年改元者二佈德執義曰穆)。
穆帝乙巳永和元年。
丙午二年。
丁未三年。
戊申四年。
己酉五年。
庚戌六年。
【現代漢語翻譯】 現代漢語譯本 八年。
甲午九年（334年）（趙石弘（趙後趙國君主石弘）延熙元年）。
乙未咸康元年（335年）（趙石虎（後趙國君主石虎）建武元年）。
丙申二年（336年）。
丁酉三年（337年）。
戊戌四年（338年）。
己亥五年（339年）。
庚子六年（340年）。
辛丑七年（341年）。
壬寅八年（342年）。
朝廷商議沙門（佛教出家人的通稱）是否應該敬禮，尚書令何充等人詳細商議后認為不應該行拜禮。
庾冰（東晉大臣）認為僧侶應該向君王致敬。尚書令何充等人上奏說：『不改變他們修善的方法，是爲了溝通天下的意志。』庾冰又說：『矯飾行為，違背法度，對抗世俗，傲慢無禮，不是用來昭示名教的。』何充等人再次上奏說：『潛心操守，默默修行，實際上對王道教化有幫助。忘卻自身，抱持專一，未曾見他們貢高自傲。只是因為他們以出世之法，超脫于情感之外，歷代英明的聖人，不為此制定約束。』庾冰仍然認為不可以。再次下達詔令，認為國家體制莊嚴，尊卑秩序應該陳明，省略禮敬，就會導致混亂。何充等人三次上書堅持認為：『漢朝、魏朝直到晉朝，沒有聽說過不同的意見。尊卑的法度，沒有絲毫的虧損。沙門遵守戒律，專心致志，不會因為形體而怠慢禮敬。國家以師長的禮法對待他們，出於自然的禮儀之外，不讓他們行拜禮，是爲了讓他們專心守法。』庾冰的提議最終被擱置。
康帝（司馬岳（晉康帝司馬岳），成帝（晉成帝）的弟弟，在位二年，改元者一，溫柔愛好音樂叫做康）。
康帝癸卯建元元年（343年）。
甲辰二年（344年）。
穆帝（司馬聃（晉穆帝司馬聃），康帝（晉康帝）的兒子，在位十七年，改元者二，施行恩德，秉持正義叫做穆）。
穆帝乙巳永和元年（345年）。
丙午二年（346年）。
丁未三年（347年）。
戊申四年（348年）。
己酉五年（349年）。
庚戌六年（350年）。
English version Year 8.
Jiawu Year 9 (334 AD) (Yanxi Year 1 of Zhao Shi Hong (Shi Hong, ruler of Later Zhao)).
Yiwei Xiankang Year 1 (335 AD) (Jianwu Year 1 of Zhao Shi Hu (Shi Hu, ruler of Later Zhao)).
Bingshen Year 2 (336 AD).
Dingyou Year 3 (337 AD).
Wuxu Year 4 (338 AD).
Jihai Year 5 (339 AD).
Gengzi Year 6 (340 AD).
Xinchou Year 7 (341 AD).
Renyin Year 8 (342 AD).
The court discussed whether 'Shamen' (a general term for Buddhist monks) should perform respectful greetings. Shangshuling (Secretary General) He Chong and others deliberated and concluded that they should not bow.
Yu Bing (a minister of the Eastern Jin Dynasty) argued that monks should pay respect to the ruler. Shangshuling He Chong and others memorialized, saying, 'Not changing their methods of cultivating goodness is to communicate the will of the world.' Yu Bing further said, 'To distort behavior, violate standards, resist customs, and be arrogant and rude is not the way to demonstrate moral teachings.' He Chong and others memorialized again, saying, 'Quietly maintaining integrity and silently cultivating oneself actually benefits the kingly way of governance. Forgetting oneself and embracing oneness, they have never been seen as arrogant. It is only because they use the method of transcending the world to go beyond emotions. Wise sages of past dynasties did not create restrictions for this.' Yu Bing still thought it was unacceptable. He issued another decree, saying that the national system is solemn, and the order of seniority should be made clear. Omitting respectful greetings would lead to chaos. He Chong and others submitted three memorials insisting that, 'From the Han Dynasty, the Wei Dynasty, to the Jin Dynasty, there have been no dissenting opinions. The standards of seniority have not been diminished in the slightest. 'Shamen' observe the precepts with single-mindedness and do not neglect respect because of their physical form. The state treats them with the etiquette of teachers, beyond the natural etiquette, and not requiring them to bow is to allow them to focus on upholding the law.' Yu Bing's proposal was eventually shelved.
Emperor Kang (Sima Yue (Emperor Kang of Jin, Sima Yue), younger brother of Emperor Cheng (Emperor Cheng of Jin), reigned for two years, changed the era name once, gentle and fond of music is called Kang).
Emperor Kang Guimao Jianyuan Year 1 (343 AD).
Jiachen Year 2 (344 AD).
Emperor Mu (Sima Dan (Emperor Mu of Jin, Sima Dan), son of Emperor Kang (Emperor Kang of Jin), reigned for seventeen years, changed the era name twice, spreading kindness and upholding righteousness is called Mu).
Emperor Mu Yisi Yonghe Year 1 (345 AD).
Bingwu Year 2 (346 AD).
Dingwei Year 3 (347 AD).
Wushen Year 4 (348 AD).
Jiyou Year 5 (349 AD).
Gengxu Year 6 (350 AD).
【English Translation】 Year 8.
Jiawu Year 9 (334 AD) (Yanxi Year 1 of Zhao Shi Hong (Shi Hong, ruler of Later Zhao)).
Yiwei Xiankang Year 1 (335 AD) (Jianwu Year 1 of Zhao Shi Hu (Shi Hu, ruler of Later Zhao)).
Bingshen Year 2 (336 AD).
Dingyou Year 3 (337 AD).
Wuxu Year 4 (338 AD).
Jihai Year 5 (339 AD).
Gengzi Year 6 (340 AD).
Xinchou Year 7 (341 AD).
Renyin Year 8 (342 AD).
The court discussed whether 'Shamen' (a general term for Buddhist monks) should perform respectful greetings. Shangshuling (Secretary General) He Chong and others deliberated and concluded that they should not bow.
Yu Bing (a minister of the Eastern Jin Dynasty) argued that monks should pay respect to the ruler. Shangshuling He Chong and others memorialized, saying, 'Not changing their methods of cultivating goodness is to communicate the will of the world.' Yu Bing further said, 'To distort behavior, violate standards, resist customs, and be arrogant and rude is not the way to demonstrate moral teachings.' He Chong and others memorialized again, saying, 'Quietly maintaining integrity and silently cultivating oneself actually benefits the kingly way of governance. Forgetting oneself and embracing oneness, they have never been seen as arrogant. It is only because they use the method of transcending the world to go beyond emotions. Wise sages of past dynasties did not create restrictions for this.' Yu Bing still thought it was unacceptable. He issued another decree, saying that the national system is solemn, and the order of seniority should be made clear. Omitting respectful greetings would lead to chaos. He Chong and others submitted three memorials insisting that, 'From the Han Dynasty, the Wei Dynasty, to the Jin Dynasty, there have been no dissenting opinions. The standards of seniority have not been diminished in the slightest. 'Shamen' observe the precepts with single-mindedness and do not neglect respect because of their physical form. The state treats them with the etiquette of teachers, beyond the natural etiquette, and not requiring them to bow is to allow them to focus on upholding the law.' Yu Bing's proposal was eventually shelved.
Emperor Kang (Sima Yue (Emperor Kang of Jin, Sima Yue), younger brother of Emperor Cheng (Emperor Cheng of Jin), reigned for two years, changed the era name once, gentle and fond of music is called Kang).
Emperor Kang Guimao Jianyuan Year 1 (343 AD).
Jiachen Year 2 (344 AD).
Emperor Mu (Sima Dan (Emperor Mu of Jin, Sima Dan), son of Emperor Kang (Emperor Kang of Jin), reigned for seventeen years, changed the era name twice, spreading kindness and upholding righteousness is called Mu).
Emperor Mu Yisi Yonghe Year 1 (345 AD).
Bingwu Year 2 (346 AD).
Dingwei Year 3 (347 AD).
Wushen Year 4 (348 AD).
Jiyou Year 5 (349 AD).
Gengxu Year 6 (350 AD).
辛亥七年。
佛滅后一千三百年。
壬子八年。
癸丑九年。
甲寅十年(符秦健皇始元年都長安)。
乙卯十一年(秦主生壽光元年)。
丙辰十二年。
丁巳昇平元年(秦王符豎永興元年)。
戊午二年。
己未三年(秦甘露元年)。
庚申四年。
辛酉五年。
哀帝(諱丕初封瑯玡王在位四年改元者二)。
哀帝壬戌隆和元年。
癸亥興寧元年。
甲子二年。
乙丑三年(秦建元元年)。
帝奕(即位五年改元者一)。
帝奕丙寅太和元年。
法師剡沃州山道林支遁寂。
遁字道林。陳留關氏子。或曰河東林慮人。聰明秀徹。太原王蒙。陳郡殷融。甚雅重之。家世事佛。蚤悟真乘。隱餘杭山。沉思卓立。涉講肆。善標大意。而章句或脫略。謝安聞而喜之曰。此乃九方歅之相馬也。王洽。劉恢。殷浩。許詢。郄超。孫綽。桓彥表。王敬仁。何次道。王文度。謝長遐。袁彥伯等。並一代名流。皆深塵外之契。還吳華山。立支山寺。今號支硎。晚欲入剡。時謝安為吳興守。貽書曰。人生如寄。風流得意之事。頃為都盡。終日慼慼。觸事惆悵。唯遲君來。以晤言消之。一日當千載耳。王
【現代漢語翻譯】 現代漢語譯本 辛亥七年（時間待考）。
佛滅后一千三百年（時間待考）。
壬子八年（時間待考）。
癸丑九年（時間待考）。
甲寅十年（354年）（符秦健皇始元年都長安）。
乙卯十一年（355年）（秦主生壽光元年）。
丙辰十二年（356年）。
丁巳昇平元年（357年）（秦王符豎永興元年）。
戊午二年（358年）。
己未三年（359年）（秦甘露元年）。
庚申四年（360年）。
辛酉五年（361年）。
哀帝（司馬丕，初封瑯玡王，在位四年，改元者二）。
哀帝壬戌隆和元年（362年）。
癸亥興寧元年（363年）。
甲子二年（364年）。
乙丑三年（365年）（秦建元元年）。
帝奕（司馬奕，即位五年，改元者一）。
帝奕丙寅太和元年（366年）。
法師剡沃州山道林支遁寂。
遁字道林。陳留關氏子。或曰河東林慮人。聰明秀徹。太原王蒙。陳郡殷融。甚雅重之。家世事佛。蚤悟真乘。隱餘杭山。沉思卓立。涉講肆。善標大意。而章句或脫略。謝安聞而喜之曰。『此乃九方歅之相馬也』。王洽。劉恢。殷浩。許詢。郄超。孫綽。桓彥表。王敬仁。何次道。王文度。謝長遐。袁彥伯等。並一代名流。皆深塵外之契。還吳華山。立支山寺。今號支硎。晚欲入剡。時謝安為吳興守。貽書曰。『人生如寄。風流得意之事。頃為都盡。終日慼慼。觸事惆悵。唯遲君來。以晤言消之。一日當千載耳』。王
【English Translation】 English version Year seven of Xinhai (year to be determined).
Thirteen hundred years after the Buddha's Parinirvana (year to be determined).
Year eight of Renzi (year to be determined).
Year nine of Guichou (year to be determined).
Year ten of Jiayin (354 AD) (First year of Jianhuang of Fu Qin, capital at Chang'an).
Year eleven of Yimao (355 AD) (First year of Shouguang of Qin ruler Sheng).
Year twelve of Bingchen (356 AD).
First year of Dingsi Shengping (357 AD) (First year of Yongxing of Qin ruler Fu Shu).
Year two of Wuwu (358 AD).
Year three of Jiwei (359 AD) (First year of Ganlu of Qin).
Year four of Gengshen (360 AD).
Year five of Xinyou (361 AD).
Emperor Ai (Sima Pi, initially enfeoffed as Prince of Langya, reigned for four years, changed era names twice).
First year of Emperor Ai's Renxu Longhe (362 AD).
First year of Guihai Xingning (363 AD).
Year two of Jiazi (364 AD).
Year three of Yichou (365 AD) (First year of Jianyuan of Qin).
Emperor Yi (Sima Yi, ascended the throne for five years, changed era name once).
First year of Emperor Yi's Bingyin Taihe (366 AD).
The Dharma master Dao Lin Zhi Dun of Yan Wozhou Mountain passed away.
Dun's courtesy name was Dao Lin. He was a son of the Guan family of Chenliu, or some say he was from Linlu of Hedong. He was intelligent and outstanding. Wang Meng of Taiyuan and Yin Rong of Chenjun greatly respected him. His family had served the Buddha for generations, and he awakened early to the true vehicle. He lived in seclusion on Mount Yuhang, contemplating deeply and standing firm. He engaged in lectures and was good at marking the main points, but sometimes omitted the details of the sentences. Xie An heard of him and rejoiced, saying, 'This is like Jiu Fangyin's judging of horses.' Wang Qia, Liu Hui, Yin Hao, Xu Xun, Xie Chao, Sun Chuo, Huan Yanbiao, Wang Jingren, He Cidao, Wang Wendu, Xie Changxia, Yuan Yanbo, and others, all famous figures of their time, had deep connections beyond the mundane world. He returned to Mount Wu Hua and established Zhi Shan Temple, now known as Zhi Xing. Later, he wanted to enter Yan. At that time, Xie An was the governor of Wuxing and sent him a letter saying, 'Life is like lodging. The elegant and delightful things are now all exhausted. All day long, I am sad and full of sorrow. I only wait for you to come, so that I can dispel it with conversation. One day will be like a thousand years.' Wang
羲之時在會稽。素聞遁名。未之信。聞遁還剡。詣之。歎服不能已。請住靈嘉寺。俄于沃州小嶺立寺。慮眾怠惰。著座右銘以勖之。晚移石城山。又立棲光寺。木食澗飲。多所撰述。講維摩于山陰。許詢為都講。名流咸集。遁豎一義。眾謂詢無以措。詢設一難。亦謂遁不復能通。至竟兩家辨論。精晰不窮。凡在聽者。無不心折。哀帝頻遣使徴請。出都止東安寺。涉三載。上書皇帝。許還東山。資給發遣。事事豐厚。一時名流。並餞送焉。時蔡子叔先至。近遁而坐。謝安后至。值蔡暫起。謝便移就其處。蔡還舉謝席擲地。謝不以介意。其為時賢所慕如此。嘗有遺遁馬者。受而養之。或問之。曰愛其神駿耳。後有餉鶴者。遁曰。爾衝霄之物。寧為耳目之玩乎。遂放之。以太和元年閏四月四日終於剡。春秋五十有三。遁善草𨽻。臨寂著切悟章。落筆而逝 發明(像法東垂以後。摩騰入漢以來。晉魏之間。碩德名流。應化如雲。難以悉書。書其道韻泠然。風標可見者。數人以概之。若廣尋高蹤。有列傳可考也)。
祥符蔭曰。年來春秋之際。每登支硎。流覽林麓。坐放鶴亭。撫馬跡坡。未嘗不追懷高風逸韻于千載之下也。嘗與品松道者。從北峰瞻禮石塔。嵯峨秀出于古松流泉之間。制度精緻。摩挲久之。傳中載窆于餘姚
塢。此或公之衣缽塔也。明末清初。高松汰如。中峰蒼雪。二法師相次說法于其地。二楞堂在焉。趙高士凡夫。勒支硎澗中石曰。明月松間照。清泉石上流。可為公千秋寫照。而汰蒼二公。抑遁潛之流亞歟。
丁卯二年。
佛教來東土三百年。
戊辰三年。
己巳四年。
庚午五年。
簡文帝(諱昱在位二年)。
簡文帝辛未咸安元年。
壬申二年。
孝武帝(諱曜簡文帝子在位二十四年改元者二)。
孝武帝癸酉寗康元年。
甲戌二年。
法師剡𡵙山道潛寂。
潛字法深。瑯玡王氏。丞相武昌郡公敦之弟也。年十八出家。二十四講法華大品。聽眾恒滿五百。永嘉初。避亂渡江。中宗元皇。及肅宗明帝。丞相王茂弘。太尉庾元規。並欽風德。尋隱剡山。哀帝再詔。暫起應之。時簡文為相。彌敬潛。常于簡文座中遇沛國劉恢。恢嘲之曰。道者何以游朱門。潛曰。君自睹其朱門。我無分于蓬戶。潛素懷不樂。乃啟還山。時支公道林遣使求買𡵙山之側。沃州小嶺。欲為幽棲之處。潛答曰。欲來輒給。未聞巢由買山而隱。春秋八十九。寂于山館。烈宗詔曰。潛法師理悟虛遠。風鑒清貞。棄宰相之榮。襲染衣之素。山居人外。篤勤匪懈。方賴
【現代漢語翻譯】 現代漢語譯本 塢。這裡或許是某位高僧的衣缽塔所在。明朝末年清朝初期（17世紀），高松汰如和中峰蒼雪兩位法師曾先後在此地弘揚佛法，建有二楞堂。趙高士凡夫在硎澗中的石頭上刻字說：『明月松間照，清泉石上流』，可以作為這位高僧千秋的寫照。而汰如和蒼雪兩位法師，或許也是隱遁潛修之士吧。
丁卯二年（具體年份待考）。
佛教傳入東土三百年。
戊辰三年（具體年份待考）。
己巳四年（具體年份待考）。
庚午五年（具體年份待考）。
簡文帝（司馬昱，在位二年）（371-372）。
簡文帝辛未咸安元年（371）。
壬申二年（372）。
孝武帝（司馬曜，簡文帝之子，在位二十四年，改元兩次）（372-396）。
孝武帝癸酉寧康元年（373）。
甲戌二年（374）。
法師剡𡵙山道潛寂滅。
道潛法師，字法深，是瑯琊王氏，丞相、武昌郡公王敦的弟弟。十八歲出家，二十四歲講解《法華經》、《大品般若經》，聽眾常常超過五百人。永嘉之亂（307-313）初期，為避戰亂渡江。中宗元皇（司馬睿），以及肅宗明帝（司馬紹），丞相王茂弘，太尉庾元規，都敬佩他的風德。後來隱居剡山。哀帝（司馬丕）再次下詔，他暫時出山應詔。當時簡文帝擔任丞相，更加敬重道潛。曾經在簡文帝的座位上遇到沛國人劉恢，劉恢嘲諷他說：『道者為何出入朱門？』道潛回答說：『你只看到朱門，我與茅屋沒有緣分。』道潛一向懷有隱退之意，於是請求返回山林。當時支遁（支公道林）派人求購𡵙山旁邊沃州的小嶺，想要作為隱居之所。道潛回答說：『想來就給，沒聽說過巢父、許由買山隱居的。』享年八十九歲，在山館寂滅。烈宗下詔說：『道潛法師，理悟虛遠，風鑒清貞，拋棄宰相的榮耀，身著緇衣，隱居山林，勤奮不懈。正指望
【English Translation】 English version This may be the stupa containing the robe and bowl of a certain eminent monk. During the late Ming (1368-1644) and early Qing (1644-1912) dynasties, Dharma Masters Gaosong Taru and Zhongfeng Cangxue successively preached the Dharma here, and the Erleng Hall was built. Zhao, a noble scholar named Fanfu, inscribed on a stone in the Xingjian stream: 'Bright moon shining between the pines, clear spring flowing over the rocks,' which can be a portrait of the monk for all time. And Dharma Masters Ta Ru and Cang Xue, perhaps they are also reclusive practitioners.
Year Dingmao, the second year (specific year to be determined).
Three hundred years since Buddhism came to the Eastern Land.
Year Wuchen, the third year (specific year to be determined).
Year Jisi, the fourth year (specific year to be determined).
Year Gengwu, the fifth year (specific year to be determined).
Emperor Jianwen (Sima Yu, reigned for two years) (371-372).
The first year of Xian'an under Emperor Jianwen, Xinwei (371).
The second year, Renshen (372).
Emperor Xiaowu (Sima Yao, son of Emperor Jianwen, reigned for twenty-four years, era name changed twice) (372-396).
The first year of Ningkang under Emperor Xiaowu, Guiyou (373).
The second year, Jiaxu (374).
Dharma Master Daoxian of Yanfu Mountain passed away.
Dharma Master Daoxian, styled Fashen, was from the Wang clan of Langya, the younger brother of Wang Dun, the Chancellor and Duke of Wuchang. He left home at the age of eighteen, and at twenty-four he lectured on the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and the Mahāprajñāpāramitā Sūtra, with audiences often exceeding five hundred. At the beginning of the Yongjia Rebellion (307-313), he crossed the river to avoid the chaos. Emperor Yuan of Zhongzong (Sima Rui), as well as Emperor Ming of Suzong (Sima Shao), Chancellor Wang Maohong, and Grand Commandant Yu Yuangui, all admired his virtue. Later, he lived in seclusion on Yan Mountain. Emperor Ai (Sima Pi) issued another edict, and he temporarily came out of seclusion to respond. At that time, Emperor Jianwen was serving as Chancellor and respected Daoxian even more. Once, while at Emperor Jianwen's seat, he met Liu Hui from Pei, who mocked him, saying, 'Why does a Daoist enter a vermilion gate?' Daoxian replied, 'You only see the vermilion gate; I have no connection with a thatched hut.' Daoxian had always harbored the intention of retiring, so he requested to return to the mountains. At that time, Zhi Dun (Zhi Gongdaolin) sent someone to purchase the small ridge of Wozhou next to Yan Mountain, wanting to use it as a place of seclusion. Daoxian replied, 'Give it to him if he wants to come; I have never heard of Chao Fu and Xu You buying mountains to live in seclusion.' He lived to the age of eighty-nine and passed away in the mountain hermitage. Emperor Lie issued an edict saying, 'Dharma Master Daoxian, his understanding of principles is profound and far-reaching, his discernment is clear and upright, he abandoned the glory of a Chancellor, wore the robes of a monk, lived in seclusion in the mountains, and was diligent and unremitting. We rely on
宣道以濟蒼生。奄然遷化。用痛於懷。可賻錢十萬。馳驛送葬。孫綽以潛遠大之量。似劉伯倫。而高深之致。劉所不及也(沙門敕葬自潛始)。
乙亥三年。
丙子太元元年。
栴檀佛像到長安。
丁丑二年(太史奏有德星見外國分野當有聖人入輔)。
戊寅三年。
己卯四年。
庚辰五年。
王晞出家答楊氏苕華書(書何。訓俗也)。
晞東莞名家子。天姿秀髮。事親以孝聞。年十六聘同郡楊德慎女。字苕華。姿容絕代。墳籍淹通。比玉臨風。鄉鄰馨羨。將欲成禮。晞忽感念世相無常。舍俗出家。更名僧度。苕華聞之。乃貽度書。謂髮膚不可傷毀。宗祀不可頓廢。何不顧世名教。顯自襟期。曜翹爍之姿于盛明之世。遠烋祖考之靈。近慰人神之愿。並贈詩五章。其一曰。大道自無窮。天地長且久。巨石故叵消。芥子亦難數。人生一世間。飄若風過牖。榮華豈不茂。日夕就雕朽。川上有餘味。日斜思鼓缶。清音可娛耳。滋味可適口。羅紈可飾軀。華冠可曜首。安事自剪削。耽空以害有。不道妄區區。但令君恤后。晞答書曰。夫事君以治一國。未若弘道以濟萬邦。事親以成一家。未若弘道以濟三界。髮膚不毀。俗中之近言耳。但吾德不及遠。未能兼被。以此為愧
【現代漢語翻譯】 現代漢語譯本： 宣揚佛法以救濟百姓，（孫綽）突然去世，我為此感到非常痛心。可以賞賜錢十萬，用驛站的馬車護送安葬。（孫綽）有深遠宏大的器量，像劉伯倫一樣，但他的高尚深刻之處，是劉伯倫比不上的（由朝廷下令為沙門（指僧人）安葬，從孫綽開始）。
乙亥三年（339年）。
丙子太元元年（376年）。
栴檀（梵語：candana，意為能除熱惱的木）佛像到達長安。
丁丑二年（377年）（太史奏報說有德星出現在外國的星野，應當有聖人來輔佐朝廷）。
戊寅三年（378年）。
己卯四年（379年）。
庚辰五年（380年）。
王晞出家，回覆楊氏苕華的書信（書信的內容是什麼？是用來教化世俗的）。
王晞是東莞的名門望族子弟，天資聰穎秀美，以孝順父母而聞名。十六歲時，與同郡楊德慎的女兒訂婚，字苕華。她容貌絕代，精通典籍，像美玉臨風一樣，鄉里鄰居都羨慕不已。將要舉行婚禮時，王晞忽然感念世事無常，捨棄世俗出家，改名為僧度。苕華聽說了這件事，就給僧度寫信，認為頭髮和面板不可損傷毀壞，宗廟祭祀不可輕易廢棄。為什麼不顧及世俗的名教，在顯揚自己的志向和抱負，在昌盛光明的時代展現你卓越的姿態，使祖先的靈魂得到安息，使人神的心願得到慰藉。並贈送五首詩，其中一首說：『大道本來就沒有窮盡，天地長久永恒。巨大的石頭尚且可以消磨，芥子也難以數清。人生在世一輩子，飄忽不定像風吹過窗戶。榮華富貴難道不茂盛嗎？但終究會日漸衰朽。河川上有剩餘的美味，傍晚時分思念敲擊瓦盆的聲音。清脆的音樂可以使耳朵愉悅，美味的食物可以使口舌滿足。綾羅綢緞可以裝飾身體，華麗的帽子可以照耀頭顱。為什麼要自己剪髮削肉，沉迷於空無而損害實有？我並不是胡亂勸說，只希望你顧念後代。』王晞回信說：『治理國家來侍奉君王，不如弘揚佛法來救濟萬國。成就家庭來侍奉父母，不如弘揚佛法來救濟三界。頭髮和面板不可毀壞，只是世俗中膚淺的說法罷了。只是我的德行不夠深遠，不能兼顧各方面，因此感到慚愧。
【English Translation】 English version: He propagated the Dharma to save the common people. (Sun Chuo) passed away suddenly, and I feel deeply saddened by this. A reward of 100,000 coins can be granted, and the postal service can be used to escort the funeral. (Sun Chuo) had a profound and grand capacity, like Liu Bolun, but his noble and profound qualities were beyond Liu's reach (the imperial court ordered the burial of a Shramana (referring to a monk), starting with Sun Chuo).
The third year of Yihai (339 AD).
The first year of Bingzi Taiyuan (376 AD).
A sandalwood (Sanskrit: candana, meaning wood that can remove heat and trouble) Buddha statue arrived in Chang'an.
The second year of Dingchou (377 AD) (The Grand Astrologer reported that a virtuous star appeared in the star field of a foreign country, indicating that a sage should enter to assist the court).
The third year of Wuyin (378 AD).
The fourth year of Jimao (379 AD).
The fifth year of Gengchen (380 AD).
Wang Xi became a monk and replied to Yang Shi's letter (What is the content of the letter? It is used to teach and transform customs).
Wang Xi was from a prominent family in Dongguan, with a brilliant and beautiful natural talent, and was known for his filial piety to his parents. At the age of sixteen, he was engaged to the daughter of Yang Deshen in the same county, named Qiaohua. She had unparalleled beauty and was well-versed in classics, like beautiful jade in the wind, envied by the neighbors. When the wedding was about to take place, Wang Xi suddenly felt the impermanence of the world, abandoned secular life and became a monk, changing his name to Sengdu. Qiaohua heard about this and wrote a letter to Sengdu, believing that hair and skin should not be damaged or destroyed, and ancestral sacrifices should not be easily abandoned. Why not consider secular fame and education, and express your aspirations and ambitions, showing your outstanding posture in a prosperous and bright era, so that the souls of your ancestors can rest in peace, and the wishes of humans and gods can be comforted. She also sent five poems, one of which said: 'The Great Dao has no end, heaven and earth are long and eternal. Huge stones can still be worn away, and mustard seeds are difficult to count. Life in this world is fleeting like wind passing through a window. Isn't glory and wealth flourishing? But it will eventually decay day by day. There is still a remaining taste in the river, and in the evening, I miss the sound of knocking on pottery. Clear music can please the ears, and delicious food can satisfy the mouth. Silk and satin can adorn the body, and gorgeous hats can illuminate the head. Why cut your hair and flesh yourself, indulging in emptiness and harming existence? I am not recklessly persuading you, but I only hope that you will take care of your descendants.' Wang Xi replied: 'Serving the ruler to govern a country is not as good as propagating the Dharma to save all nations. Serving parents to build a family is not as good as propagating the Dharma to save the three realms. Hair and skin should not be destroyed, which is just a superficial saying in the secular world. It's just that my virtue is not far-reaching enough to take care of all aspects, so I feel ashamed.'
。然積簣成山。亦冀從微之著也。且披袈裟。振錫杖。飲清流。詠般若。雖王公之服。八珍之膳。鏗鏘之聲。煒曄之色。不與易也。若能懸契。則同期于泥洹矣。且人心各異。有若其面。卿之不樂道。猶我之不慕俗矣。長當與卿別離矣。萬世因緣。於今絕矣。歲聿云暮。時不我與。學道者。當以日損為志。處世者。當以及時為務。卿年德並茂。愿勿以道人爲念。而坐失盛年也。又報詩五章。其一曰。機運無停住。倏忽歲時過。巨石會當竭。芥子豈云多。良由去不息。故令川上嗟。不聞榮啟期。皓首發清歌。布衣可暖身。誰論飾綺羅。今世雖云樂。當奈後生何。罪福良由己。寧云遑恤他。苕華得書感悟。亦畢身矢志學道。晞專精佛法。不知所終。
祥符蔭曰。世人狃於習俗。狎于宴私。貪營室家暫時之歡。忘生死長夜之苦。觀晞公此書。亦可以少知梗概矣。出世大人。法喜以為妻。禪悅以為樂。視世之沾沾聲色者。不啻天人之視蟻。慕膻蠅趨穢也。故書以風世焉。
孝武帝辛巳六年。
帝初奉佛法建精舍于殿內引諸沙門居之 發明(奉佛立寺不書。此書以帝能尊道。而不知所以尊也)。
祥符蔭曰。帝王事佛。當推大道以廣仁風。體一心而周萬事。區區崇奉莊嚴。此有為功德。梁武之所以見絕
【現代漢語翻譯】 現代漢語譯本：然而，積累一筐土也能堆成山，也希望從細微之處開始顯著的效果。而且，披上袈裟，拿著錫杖，飲用清澈的流水，吟詠般若（智慧），即使是王公的服飾，八珍的佳餚，鏗鏘的音樂，華麗的色彩，也不與這些交換。如果能夠懸掛心契，那麼就可以期望達到涅槃（寂滅）的境界了。況且人心各不相同，就像人的面貌一樣。你不喜歡道，就像我不羨慕世俗一樣。我終將要與你分別了，萬世的因緣，到今天就斷絕了。時間飛逝，時不我待。學道的人，應當以每天減少慾望為目標；處世的人，應當以及時行樂為務。你年高德劭，希望不要因為惦念我這個道人，而白白錯過了盛年。我又回覆了五首詩，其中一首說：『機運不停留，轉眼間歲月流逝。巨大的石頭終會枯竭，芥子又算得了什麼？正因為逝去不停止，所以才讓人在河邊感嘆。難道沒聽說過榮啟期（春秋時期隱士），白髮蒼蒼還高唱清歌嗎？粗布衣裳可以保暖身體，誰又在乎華麗的絲綢？今世雖然快樂，又能奈何來世呢？罪與福都是自己造成的，難道還用得著顧慮別人嗎？』苕華得到書信後感悟，也決心終身矢志學道。晞（不知含義）專心精研佛法，不知最終的結局如何。 祥符蔭評論說：世人習慣於習俗，沉溺於宴樂私情，貪圖家庭一時的歡樂，忘記了生死長夜的痛苦。看了晞公的這封信，也可以略微瞭解一些梗概了。出世的聖人，以法喜為妻子，以禪悅為快樂，看待世上那些貪戀聲色的人，就像天人看待螞蟻，蒼蠅追逐腥臭一樣。所以寫下這篇文章來勸誡世人。 孝武帝辛巳六年（457年）。 皇帝最初信奉佛法，在殿內建造精舍，引來眾多的沙門居住。（奉佛建造寺廟不記載，這本書是因為皇帝能夠尊敬道，卻不知道尊敬的真正原因）。 祥符蔭評論說：帝王信奉佛，應當推行大道來廣佈仁義之風，體會一心來周全萬事。僅僅是崇奉莊嚴，這是有為的功德，梁武帝（南朝梁武帝蕭衍）因此而被斷絕了。
【English Translation】 English version: However, accumulating a basket of earth can form a mountain, and it is hoped that significant effects can begin from the slightest things. Moreover, to don the kasaya (Buddhist robe), carry the khakkhara (monk's staff), drink clear water, and chant the Prajna (wisdom), even the attire of princes, the delicacies of the eight treasures, the resounding music, and the splendid colors are not exchanged for these. If one can suspend the mind in accordance with the truth, then one can expect to reach the state of Nirvana (liberation). Furthermore, people's hearts are different, just like their faces. Your dislike of the Dao (the Way) is like my lack of admiration for the secular world. I will eventually part with you, and the karmic connection of countless lifetimes is severed today. Time flies, and time waits for no one. Those who study the Dao should aim to reduce desires daily; those who live in the world should strive to seize the moment. You are old and virtuous, and I hope you will not miss your prime because of thinking of me, a Daoist. I also replied with five poems, one of which says: 'The machinery of fate never stops, and years pass in an instant. Huge rocks will eventually dry up, and what is a mustard seed? It is precisely because passing does not stop that people sigh by the river. Have you not heard of Rong Qiqi (a recluse in the Spring and Autumn period), who sings clear songs with white hair? Coarse cloth can keep the body warm, who cares about gorgeous silk? Although this life is happy, what can be done about the next life? Sin and blessing are caused by oneself, so why worry about others?' After receiving the letter, Tiaohua (name of a person) was enlightened and also determined to devote himself to studying the Dao for the rest of his life. Xi (name of a person) focused on studying the Buddha-dharma, and his final outcome is unknown. Xiangfu Yin commented: People are accustomed to customs, indulge in banquets and private affairs, greedily enjoy the temporary happiness of family, and forget the suffering of the long night of life and death. After reading this letter from Master Xi, one can also get a slight understanding of the general idea. A saint who transcends the world takes the joy of Dharma as his wife and the joy of meditation as his pleasure, and regards those who are greedy for worldly pleasures as heavenly beings regard ants, and flies chase after filth. Therefore, he wrote this article to admonish the world. The sixth year of Emperor Xiaowu's Xinsi reign (457 AD). The emperor initially believed in the Buddha-dharma, built a monastery in the palace, and brought in many Shramanas (Buddhist monks) to live there. (The construction of temples for worshiping the Buddha is not recorded, this book is because the emperor can respect the Dao, but does not know the real reason for respect). Xiangfu Yin commented: When emperors believe in the Buddha, they should promote the great Dao to spread the wind of benevolence and righteousness, and understand the one mind to take care of all things. Merely worshiping solemnly is meritorious, which is why Emperor Wu of Liang (Emperor Xiao Yan of the Liang Dynasty in the Southern Dynasties) was cut off.
于達摩氏也。又況建精舍于殿內。引諸沙門居之乎。帝固不知佛法之大端。而當時無僧能以第一義示之者。此達摩氏西來之所以不容己也。
壬午七年。
癸未八年(秦建元十九年)。
秦遣符丕攻晉襄陽釋道安入秦 發明(國事不書。此書以釋道安故也)。
祥符蔭曰。沙門之法。固以弘化為務。然須風規絕俗。與世相忘。道安雖能弘法化。傾動時流。乃至世主勞師勤民。啟端鼓釁。亦可謂不善養晦之機。而於法華四安樂行。曾亦未之深思也已。
釋道安姓衛。常山扶柳人。世業儒。性聰而貌寢。年十二出家。馳役於田。啟師求受經。師與經可五千言。赍入田執勞如常。因息就覽。暮歸更求受他經。師曰。昨經未讀。今復求耶。答曰。已闇誦。師雖異之。而未信。復與經減一萬言。赍還如初。師執經覆之。不差一字。驚嗟而敬異之。遣遊學。至鄴師佛圖澄。與語嗟嘆。眾以其形。輕怪之。澄曰。此人遠識。非爾儔也。澄講。安每覆述。眾難鋒起。挫銳解紛。一眾折伏。為之語曰。漆道人驚四鄰。避石氏亂渡河。登陸渾山棲隱。俄慕容俊逼陸渾。遂南投襄陽。宣通佛法。四方學士。競往師之。時習鑿齒以才自負。藉安高名。先書通好。及是聞安至。造之稱四海習鑿齒。安應之曰。彌天
【現代漢語翻譯】 現代漢語譯本： 說的就是菩提達摩。更何況是在宮殿內建造精舍，引來眾多僧人居住呢？皇帝確實不瞭解佛法的精髓，而當時沒有僧人能夠用第一義來開示他。這就是達摩西來卻不被接納的原因。
壬午七年（442年）。
癸未八年（443年）（秦建元十九年（373年））。
前秦派遣符丕攻打晉朝的襄陽，釋道安進入前秦。——闡明（國事不記載，這本書是因為釋道安的緣故才記載的）。
祥符蔭評論說：沙門的法則，本來是以弘揚佛法為職責。然而必須風度高尚，與世俗相忘。道安雖然能夠弘揚佛法，震動當時的社會，甚至使君主興師動眾，擾民，也可以說是沒有好好地韜光養晦。而且對於《法華經》中的四安樂行，也未曾深入思考啊。
釋道安，姓衛，是常山扶柳人。世代以儒學為業。天性聰慧但相貌醜陋。十二歲出家。在田地裡勞作。請求師父傳授經書。師父給了他一部約五千字的經書。他帶著經書到田里，一邊勞動一邊像往常一樣抽空閱讀。晚上回來后，又請求師父傳授其他的經書。師父說：『昨天的經書還沒讀完，今天又來求新的？』道安回答說：『已經背誦下來了。』師父雖然覺得驚異，但還是不相信。又給了他一部約一萬字的經書。他帶回去後像之前一樣。師父拿著經書檢查，沒有錯一個字。師父驚訝讚歎，對他另眼相看，於是讓他去遊學。到達鄴城拜見佛圖澄，與他交談后，佛圖澄讚歎不已。眾人因為道安的相貌而輕視他，佛圖澄說：『這個人有遠見卓識，不是你們能比的。』佛圖澄講經，道安每次都複述講解，眾人提出疑問，他都能迎刃而解，使眾人信服。當時有諺語說：『漆道人驚動四鄰。』爲了躲避石氏的戰亂，他渡過黃河，登上渾山隱居。不久，慕容俊逼近陸渾，於是他南下投奔襄陽，宣揚佛法。四方學士，爭相拜他為師。當時習鑿齒以才自負，借道安的高名，先寫信通好。等到聽說道安到了，就去拜訪，自稱『四海習鑿齒』。道安應答說：『彌天釋道安。』
【English Translation】 English version: This refers to Bodhidharma. Moreover, how could one build a monastery within the palace and invite numerous monks to reside there? The emperor truly did not understand the essence of the Buddha's teachings, and at that time, there was no monk who could enlighten him with the First Principle (第一義). This is why Dharma's arrival from the West was not accepted.
Renwu Year 7 (442 AD).
Guiwei Year 8 (443 AD) (Qin Jianyuan Year 19 (373 AD)).
The Former Qin (前秦) sent Fu Pi (符丕) to attack Xiangyang (襄陽) of the Jin Dynasty (晉朝), and Shi Dao'an (釋道安) entered the Former Qin. - Clarification (State affairs are not recorded; this book records it because of Shi Dao'an).
Xiangfu Yin (祥符蔭) commented: The duty of a Shramana (沙門) is to propagate the Dharma. However, they must have exceptional demeanor and be detached from the world. Although Dao'an was able to propagate the Dharma and move the society at that time, even causing the ruler to mobilize troops and disturb the people, it can be said that he did not cultivate the art of concealing his abilities well. Furthermore, he had not deeply contemplated the Four Peaceful Practices (四安樂行) in the Lotus Sutra.
Shi Dao'an (釋道安), whose surname was Wei (衛), was a native of Fuliu (扶柳) in Changshan (常山). His family had been engaged in Confucianism for generations. He was intelligent by nature but had an unattractive appearance. He became a monk at the age of twelve. While working in the fields, he asked his teacher to teach him the scriptures. The teacher gave him a scripture of about five thousand words. He took the scripture to the field and, as usual, took time to read it while working. In the evening, he asked the teacher to teach him other scriptures. The teacher said, 'You haven't finished reading yesterday's scripture, and now you're asking for new ones?' Dao'an replied, 'I have already memorized it.' Although the teacher was surprised, he did not believe him. He gave him another scripture of about ten thousand words. He took it back and did as before. The teacher checked the scripture, and there was not a single mistake. The teacher was amazed and admired him, so he sent him to travel and study. He arrived at Ye (鄴) and met Fotucheng (佛圖澄), and after talking with him, Fotucheng praised him greatly. People despised him because of his appearance, but Fotucheng said, 'This person has foresight and is not your equal.' When Fotucheng lectured on the scriptures, Dao'an would repeat and explain them, and when people raised questions, he could solve them easily, convincing everyone. There was a saying at the time: 'The lacquer Daoist (漆道人) startled the neighbors.' To avoid the chaos of the Shi clan (石氏), he crossed the Yellow River (黃河) and went to live in seclusion on Mount Hun (渾山). Soon, Murong Jun (慕容俊) approached Luhun (陸渾), so he went south to Xiangyang (襄陽) to propagate the Dharma. Scholars from all directions competed to become his disciples. At that time, Xi Zaochi (習鑿齒), who was proud of his talent, used Dao'an's high reputation to first send a letter of friendship. When he heard that Dao'an had arrived, he went to visit him, calling himself 'Xi Zaochi of the Four Seas (四海習鑿齒)'. Dao'an replied, 'Dao'an of the Whole Sky (彌天釋道安).'
釋道安。鑿齒與謝安書云。來此見釋道安。故是遠勝。無變化技術可以惑人之耳目。無重威大勢可以整群心之參差。而肅肅洋洋。自相尊敬。恨足下不同日而見之。其為時賢所重。類如此。晉孝武皇帝。承風欽德。遣使通問。詔曰。安法師居道訓俗。豈直規濟當今。方乃陶津來世。俸給一同王公。時符堅素聞安名。每欲致之。遣符丕攻襄陽獲之。謂僕射權翼曰。朕以數十萬之師。臨襄陽。唯得一人半。謂安一人。習鑿齒半人也。既至長安。大弘法化。初沙門各依師姓。安以為宜以釋命氏。后見阿含。四河入海之言。遂為定式。安外涉群書。善文辭。長安中衣冠子弟多依師之。著僧尼軌範。佛法憲章等。天下則之。
甲申九年(姚萇自稱秦王是為后王)。
乙酉十年(秦王丕大安元年)。
丙戌十一年(秦王登大初元年)。
丁亥十二年。
法師江東瓦官寺竺法汰寂。
汰東莞人。與道安同學。才辯不逮。而儀範過之。與安分化南北。沿江東下。時桓溫鎮荊州。遣使迎供至都。止瓦官寺。太宗簡文皇帝深相敬重。王侯公卿。莫不信向。講席之下。名士如堵。黑白填門。領軍王洽。東亭王珣。太傅謝安。尤加欽敬。春秋六十有八。訃聞。烈宗詔曰。汰法師道播八方。澤流後裔。奄爾
【現代漢語翻譯】 現代漢語譯本：釋道安（Shi Dao'an）。習鑿齒（Xi Zaochi）在給謝安（Xie An）的信中寫道：『來到這裡見到釋道安（Shi Dao'an），確實遠遠勝過他人。他沒有變化莫測的法術來迷惑人們的耳目，也沒有強大的權勢來整頓眾人蔘差不齊的心。但他莊嚴肅穆，氣度恢弘，人們自然而然地互相尊敬。遺憾的是您不能與我同時見到他。』由此可見，他被當時的賢士所器重。晉孝武皇帝（Jin Xiaowu Emperor）（公元372-396年在位）仰慕他的德行，派遣使者通問，並下詔說：『安法師以佛法教導民眾，不僅能規範和救濟當今，還能教化和引導未來。』他的俸祿與王公相同。當時符堅（Fu Jian）一向聽聞道安（Dao'an）的名聲，一直想召他前來。於是派遣符丕（Fu Pi）攻打襄陽，並將他抓獲。符堅（Fu Jian）對僕射權翼（Quan Yi）說：『我率領數十萬大軍攻打襄陽，只得到一人半。』這裡說的是道安（Dao'an）一人，習鑿齒（Xi Zaochi）算半人。道安（Dao'an）到達長安后，大力弘揚佛法。起初，沙門（Shamen，佛教出家人）各自沿用自己老師的姓氏。道安（Dao'an）認為應該以『釋』為姓。後來他看到《阿含經》（Agama Sutra）中『四河入海』的說法，於是確定了這一規範。道安（Dao'an）廣泛涉獵各種書籍，擅長文辭。長安的許多士大夫子弟都跟隨他學習。他撰寫了《僧尼軌範》（Rules for Monks and Nuns）、《佛法**》（Explanations of Buddhist Teachings）等著作，天下人都遵從這些規範。 甲申九年（公元384年），姚萇（Yao Chang）自稱秦王，是為後秦。 乙酉十年（公元385年），秦王符丕（Fu Pi）大安元年。 丙戌十一年（公元386年），秦王符登（Fu Deng）大初元年。 丁亥十二年（公元387年）。 法師竺法汰（Zhu Fatai）在江東瓦官寺圓寂。 竺法汰（Zhu Fatai）是東莞人，與道安（Dao'an）是同學。他的才辯不如道安（Dao'an），但儀容風範超過了他。他與道安（Dao'an）分頭教化南北，沿長江東下。當時桓溫（Huan Wen）鎮守荊州，派遣使者迎接他到都城，住在瓦官寺。太宗簡文皇帝（Taizong Jianwen Emperor）（公元371-372年在位）對他非常敬重。王侯公卿沒有不信奉他的。講席之下，名士眾多。信徒眾多，門庭若市。領軍王洽（Wang Qia）、東亭王珣（Wang Xun）、太傅謝安（Xie An）尤其敬重他。享年六十八歲。訃告傳到朝廷，烈宗（Liezong）下詔說：『汰法師的佛法傳播四方，恩澤流傳後世，突然離世……』
【English Translation】 English version: Shi Dao'an. Xi Zaochi wrote to Xie An, 'Coming here, I saw Shi Dao'an, who is indeed far superior. He has no deceptive tricks to delude people's eyes and ears, nor does he possess great power to regulate the disparate minds of the masses. Yet, he is solemn and dignified, and people naturally respect each other. It is regrettable that you could not see him on the same day as I did.' This shows how much he was valued by the wise men of the time. Emperor Xiaowu of Jin (reigned 372-396 AD), admiring his virtue, sent envoys to inquire after him and issued an edict saying, 'Dharma Master An teaches and guides the people with the Dharma, not only regulating and saving the present but also educating and guiding the future.' His stipend was equal to that of princes. At that time, Fu Jian had always heard of Dao'an's reputation and had always wanted to summon him. So he sent Fu Pi to attack Xiangyang and captured him. Fu Jian said to the Minister Quan Yi, 'I led an army of hundreds of thousands to attack Xiangyang, and I only got one and a half people.' Here, he was referring to Dao'an as one person and Xi Zaochi as half a person. After Dao'an arrived in Chang'an, he vigorously promoted the Dharma. Initially, Shamen (Buddhist monks) each used their teacher's surname. Dao'an believed that they should use 'Shi' as their surname. Later, he saw the saying 'four rivers flow into the sea' in the Agama Sutra, and he established this as the standard. Dao'an extensively studied various books and was skilled in writing. Many scholar-officials and their sons in Chang'an followed him to study. He wrote 'Rules for Monks and Nuns' and 'Explanations of Buddhist Teachings,' which were followed by everyone. In the ninth year of Jiashen (384 AD), Yao Chang proclaimed himself King of Qin, thus establishing Later Qin. In the tenth year of Yiyou (385 AD), the first year of Da'an of King Fu Pi of Qin. In the eleventh year of Bingxu (386 AD), the first year of Dachu of King Fu Deng of Qin. In the twelfth year of Dinghai (387 AD). Dharma Master Zhu Fatai passed away at Wuguan Temple in Jiangdong. Zhu Fatai was from Dongguan and was a classmate of Dao'an. His talent for debate was not as good as Dao'an's, but his demeanor and appearance surpassed him. He and Dao'an separately taught in the north and south, going down the Yangtze River to the east. At that time, Huan Wen was stationed in Jingzhou and sent envoys to welcome him to the capital, where he stayed at Wuguan Temple. Emperor Jianwen of Taizong (reigned 371-372 AD) deeply respected him. Princes and dukes all believed in him. There were many famous scholars under his lecture seat. There were many believers, and the gate was crowded. General Wang Qia, Wang Xun of Dongting, and Grand Tutor Xie An especially respected him. He lived to the age of sixty-eight. When the news of his death reached the court, Liezong issued an edict saying, 'Dharma Master Tai's Dharma has spread in all directions, and his grace has flowed to future generations. Suddenly, he has passed away...'
喪逝。痛貫於懷。可賻錢十萬。曇壹慧遠。皆從學于汰。
戊子太元十三年。
祖至東印度度梵志 付般若多羅正法 示寂。
祖行化至東印度。其王堅固奉外道。師長爪梵志。祖至。王問曰。師來何為。曰將度眾生。曰以何法度。曰各以其類度之。梵志即化一大山于祖頂上。勢且下壓。祖指之。山遽移在彼眾頂上。復以手按地。地動。五百外道。皆不能立。梵志怖懼懺禮。祖覆按地。地靜。指山。山滅。王異日大治齋。集諸外道。懇祖預會。祖初不欲行。而知所會地將陷。乃往。王曰。師肯來耶。祖曰。吾非應供。來救死耳。此地已為龍窟。須臾當下陷。王恐。與其眾如高原。反顧其地。已淵然成湫矣。王益敬信。祖為演法。且曰。王國有聖人。當繼我法。先是東印有婆羅門子。年二十。幼失父母。不知名氏。或自言瓔珞。人遂名曰瓔珞童子。丐行閭里。有問汝行何急。即曰。汝行何緩。問何姓。即曰。與汝同姓。人莫測之。一日王與祖同車而出。瓔珞稽首於前。祖曰。汝憶往事否。珞曰。我念往劫中。與師同居。師演摩訶般若。我演甚深修多羅。今日之事。蓋契昔因。祖顧王曰。此大勢至菩薩也。繼后出二人。一人化南印度。一人緣在震旦。九年卻返此方。即以昔因故。名為般若多羅。付法偈
【現代漢語翻譯】 現代漢語譯本： 喪逝，悲痛貫穿于胸懷，可以資助喪葬費十萬。曇壹（Tan Yi，人名）慧遠（Hui Yuan，人名），都曾跟隨汰（Tai，人名）學習。 戊子太元十三年（388年）， 菩提達摩祖師到達東印度，度化了梵志（Brahmin，印度教僧侶），將正法傳付給般若多羅（Prajnatara，人名），之後示寂（圓寂）。 菩提達摩祖師在東印度弘揚佛法。當時的國王堅信外道，他的老師是長爪梵志（Dirghanakha Brahmin，人名）。菩提達摩祖師到達后，國王問道：『大師前來有何貴幹？』祖師說：『我來是爲了度化眾生。』國王問：『用什麼方法度化？』祖師說：『用適合他們各自根器的方法度化。』梵志立即變化出一座大山，壓在祖師的頭頂上，形勢危急。祖師用手指著那座山，山立刻轉移到那些外道的頭頂上。祖師又用手按住地面，地面震動，五百個外道都站立不穩。梵志感到恐懼，懺悔行禮。祖師再次按住地面，地面平靜下來，指著那座山，山消失了。國王在另一天大擺齋宴，邀請了眾多外道，懇請祖師參加。祖師起初不想去，但知道齋宴的地點將要塌陷，於是前往。國王說：『大師肯光臨嗎？』祖師說：『我不是來應供的，而是來救命的。這塊地已經成了龍窟，很快就要塌陷。』國王感到害怕，和他的隨從轉移到高處，回頭看那塊地，已經深陷成了一個水潭。國王更加敬佩信服祖師，祖師為他演說佛法，並且說：『國王的國中有聖人，將會繼承我的佛法。』在此之前，東印度有一個婆羅門的孩子，年齡二十歲，幼年喪失父母，不知道姓名，有人說他叫瓔珞（Yingluo，人名），人們就叫他瓔珞童子。他在鄉里乞討，有人問他走得這麼急做什麼，他就說：『你走得這麼慢做什麼？』問他姓什麼，他就說：『和你同姓。』人們都無法理解他。有一天，國王和祖師同乘一輛車出行，瓔珞在車前行禮。祖師說：『你還記得過去的事情嗎？』瓔珞說：『我記得往昔，和師父您一同居住，師父您演說摩訶般若（Mahaprajna，偉大的智慧），我演說甚深修多羅（Sutra，佛經）。今天的事情，是過去因緣的契合。』祖師回頭對國王說：『這位是大勢至菩薩（Mahasthamaprapta，菩薩名）。』之後還會出現兩個人，一個人化身到南印度，一個人和震旦（Zhendan，中國的古稱）有緣分，九年後會返回這裡。』因為過去的因緣，所以名叫般若多羅（Prajnatara，人名）。傳法偈（Gatha，偈頌）是……
【English Translation】 English version: Lost in death. Pain pierces the heart. May the funeral expenses be subsidized with 100,000 coins. Tan Yi (personal name) and Hui Yuan (personal name) both studied under Tai (personal name). In the year of Wuzi, the thirteenth year of Taiyuan (388 AD), Bodhidharma arrived in East India, converted the Brahmin (Hindu priest), and transmitted the Dharma to Prajnatara (personal name), then entered Parinirvana (passed away). Bodhidharma propagated the Dharma in East India. The king at that time firmly believed in external paths, and his teacher was Dirghanakha Brahmin (personal name). When Bodhidharma arrived, the king asked, 'What brings you here, Master?' The Master said, 'I have come to liberate sentient beings.' The king asked, 'By what method do you liberate them?' The Master said, 'I liberate them according to their respective capacities.' The Brahmin immediately transformed a large mountain and pressed it on top of the Master's head, the situation was critical. The Master pointed at the mountain, and the mountain immediately shifted to the top of those externalists' heads. The Master then pressed his hand on the ground, the ground shook, and five hundred externalists could not stand still. The Brahmin felt fear and repented with a bow. The Master pressed the ground again, the ground calmed down, and pointed at the mountain, the mountain disappeared. The king held a grand vegetarian feast on another day, invited many externalists, and earnestly requested the Master to attend. The Master initially did not want to go, but knew that the place of the feast was about to collapse, so he went. The king said, 'Are you willing to come, Master?' The Master said, 'I am not here to receive offerings, but to save lives. This place has become a dragon's lair and will soon collapse.' The king was afraid and moved to a high place with his entourage, looking back at the ground, it had sunk deeply into a pool. The king admired and believed in the Master even more, and the Master expounded the Dharma for him, and said, 'There is a sage in the king's country who will inherit my Dharma.' Before this, there was a Brahmin child in East India, twenty years old, who lost his parents in his childhood, and did not know his name, some said his name was Yingluo (personal name), and people called him Yingluo Boy. He begged in the villages, and someone asked him what he was doing in such a hurry, and he said, 'Why are you walking so slowly?' Asked what his surname was, he said, 'The same surname as you.' People could not understand him. One day, the king and the Master traveled in the same car, and Yingluo bowed in front of the car. The Master said, 'Do you remember the past?' Yingluo said, 'I remember in the past, I lived with you, Master, you expounded the Maha Prajna (great wisdom), and I expounded the profound Sutra (Buddhist scriptures). Today's events are a coincidence of past causes.' The Master turned to the king and said, 'This is Mahasthamaprapta Bodhisattva (name of a Bodhisattva).' Afterwards, two more people will appear, one will incarnate in South India, and one will have a connection with Zhendan (ancient name of China), and will return here in nine years.' Because of the past causes, his name is Prajnatara (personal name). The Dharma transmission Gatha (verse) is...
曰。真性心地藏。無頭亦無尾。應緣而化物。方便呼為智。付法已。即辭王曰。化緣已終。將歸寂滅。愿王于最上乘。無忘外護。即還本座。見形如日。少頃覆呈十八變。出三昧火自焚。雨金色舍利。王以金塔閟之。
第二十七世祖
般若多羅尊者。東印度人。
己丑太元十四年。
第二十七世祖般若多羅尊者嗣宗統(六十九年)。
法師道安寂。
正月二十七日。有一異僧出入安室。手指西北。即時云開。見樓閣如幻出。曰彼兜率天也。二月八日。跏趺而逝。安每疏經義。必求聖證。一日感龐眉尊者降。安出所制似之。尊者欽嘆。以為盡契佛心。仍許以密助弘通。安識其為賓頭盧。因設日供。門弟子通其業者數十人。有法遇者傳教長沙。徒眾數百。中有一人私飲。遇縱而不舉。安廉知之。即封荊以寄。遇抱荊泣曰。董眾無狀。遠遺師憂。於是俯伏受譴。安左臂有一肉串隆起如印。捋可上下。而不出腕。時號印手菩薩。
祥符蔭曰。弘願度生之士。非上生內院。親覲慈氏。即往生安養。棲神蓮胎者。蓋覲慈氏。則當來輔贊。躬承化儀。而西方。位登不退。再來娑婆。克從本願也。其他奉剎奉塵。雖各密行難思。然兜率西方二途。實目前道岸之捷徑。安遠二公。開方便涅槃
【現代漢語翻譯】 現代漢語譯本： （菩提達摩）說：『真性心地藏（True Nature Mind Ground Treasury），無頭也無尾。應隨因緣而化現事物，方便稱之為智慧。』交付佛法后，隨即告別國王說：『教化因緣已盡，將歸於寂滅。愿國王于最上乘佛法，不要忘記外在的護持。』說完回到原來的座位，身體顯現如太陽一般的光芒。不久又示現十八種變化，從三昧火中自焚，降下金色的舍利子。國王用金塔將舍利子封藏起來。
第二十七世祖
般若多羅尊者（Prajnatara）：東印度人。
己丑太元十四年（389年）
第二十七世祖般若多羅尊者繼承宗統（六十九年）。
法師道安（Dao An）圓寂。
正月二十七日，有一位奇異的僧人出入道安的房間，手指西北方。隨即雲霧散開，顯現出樓閣如幻影般出現，（僧人）說那是兜率天（Tushita Heaven）。二月八日，道安結跏趺坐而逝。道安每次疏解經義，必定尋求聖人的印證。一日，感應到一位龐眉老者降臨。道安拿出自己所作的經義給他看，老者讚歎，認為完全契合佛心。並答應暗中幫助弘揚佛法。道安知道他是賓頭盧尊者（Pindola），於是每日設齋供養。門下弟子通曉其學業的有數十人，其中有法遇（Fa Yu）者在長沙傳教，徒眾數百人。其中有一人私自飲酒，法遇縱容而不舉發。道安暗中知道此事，就封了一把荊條寄給法遇。法遇抱著荊條哭泣說：『督導眾人無方，讓老師遠方擔憂。』於是俯伏接受責罰。道安左臂有一串肉隆起如印章，可以上下捋動，但不能從手腕處取出。當時號稱印手菩薩。
祥符（北宋年號，1008-1016年）的評論說：『發弘大誓願度化眾生的修行者，不是上生兜率內院，親自謁見彌勒菩薩（Maitreya），就是往生西方極樂世界，安住在蓮花胎中。謁見彌勒菩薩，將來可以輔佐（彌勒菩薩）弘法，親自承受教化儀式。而往生西方，可以位登不退轉，再來娑婆世界，實現自己的本願。』其他如奉獻寺廟、奉獻微塵，雖然各自的秘密修行難以思議，然而兜率天和西方極樂世界這兩條道路，確實是目前通往彼岸的捷徑。道安和慧遠二位大師，開創了方便的涅槃（Nirvana）之門。
【English Translation】 English version: He (Bodhidharma) said, 'The True Nature Mind Ground Treasury has neither head nor tail. It transforms according to conditions and is expediently called wisdom.' After entrusting the Dharma, he bid farewell to the king, saying, 'My karmic connection for teaching is complete, and I shall return to quiescence. May the king not forget to protect the highest vehicle.' He then returned to his original seat, his form appearing like the sun. Shortly after, he manifested eighteen transformations, self-immolating in the Samadhi fire, raining down golden relics. The king enshrined them in a golden stupa.
The Twenty-seventh Ancestor
Prajnatara: A native of East India.
In the 14th year of the Taiyuan era, Jichou year (389 AD)
The Twenty-seventh Ancestor Prajnatara succeeded to the lineage (for sixty-nine years).
Dharma Master Dao An passed away.
On the 27th day of the first month, a strange monk entered and exited Dao An's room, pointing to the northwest. Immediately, the clouds parted, revealing pavilions as if emerging from illusion. He said it was Tushita Heaven. On the 8th day of the second month, Dao An passed away in the lotus position. Whenever Dao An elucidated the meaning of scriptures, he would seek the validation of sages. One day, he sensed the descent of an elder with prominent eyebrows. Dao An presented his own writings to him, and the elder praised them, deeming them to be in complete accord with the Buddha's mind. He also promised to secretly assist in propagating the Dharma. Dao An recognized him as Venerable Pindola, and thus offered daily meals to him. Among his disciples, several dozen were proficient in his teachings, including Fa Yu, who taught in Changsha, with hundreds of followers. One of them secretly drank alcohol, and Fa Yu condoned it without reporting it. Dao An secretly knew of this matter and sent a bundle of thorny branches to Fa Yu. Fa Yu, embracing the branches, wept and said, 'My supervision of the community is inadequate, causing the teacher to worry from afar.' He then prostrated himself to receive the reprimand. Dao An had a string of flesh on his left arm that protruded like a seal, which could be moved up and down but could not be removed from the wrist. He was then known as the Bodhisattva with the Seal Hand.
The Xiangfu (era name of Northern Song Dynasty, 1008-1016 AD) commentary says: 'Those who make great vows to liberate beings either ascend to the inner court of Tushita Heaven to personally visit Maitreya, or are reborn in the Western Pure Land, dwelling in a lotus womb. Visiting Maitreya allows one to assist in propagating the Dharma in the future, personally receiving the transformative rituals. Rebirth in the West allows one to attain the stage of non-retrogression and return to the Saha world to fulfill one's original vows.' Other practices, such as offering temples or offering dust, though each has its own inconceivable secret practices, the two paths of Tushita Heaven and the Western Pure Land are indeed the shortcuts to the other shore. Masters Dao An and Huiyuan opened the door to expedient Nirvana.
門于直指禪宗未來之日。可謂善治般若舟航之先導者矣。
庚寅十五年。
祖住世傳法。
祖因東印度國王請齋次。王乃問諸人盡轉經。師獨為何不轉。祖曰。貧道出息不隨眾緣。入息不居蘊界。常轉如是經。百千萬億卷。非但一卷兩卷。
法師慧遠結唸佛蓮社。
遠雁門樓煩賈氏子。幼隨舅令狐氏遊學許洛。博綜六經。宿儒英達。莫不服其深致。師事道安法師。豁然而悟。曰儒氏九流。皆糠秕也。與弟慧持。投簪受業。以大法為己任。安公嘆曰。使道流東震。其在遠乎。屆潯陽。見廬峰清勝。足以息心。始住龍泉精舍。繼就法師慧永之招。居西林。刺史桓伊。尋構東林禪苑。延居之。揹負香爐。傍臨瀑布。泉壑清幽。游者神肅。感阿育王像。自寒溪寺移至。時晉室式微。天下奇才絕俗之士。多隱居不仕。彭城劉程之。豫章雷次宗。雁門周續之。新蔡畢穎之。南陽宗炳張萊民。張季碩等。並依之。遠勵眾精修凈業。共結蓮社。一心念佛。刻志安養。程之著發願文。王喬之等爲念佛三昧詩。以見志。
祥符蔭曰。東林凈業。普攝三根。蓮漏芳聲。於今振響。是蓋表裡禪宗。廣敷法化者也。然念非口誦。佛豈持名。念即佛。而自性彌陀。不隔西方。佛即念。而唯心凈土。非從外覓。
【現代漢語翻譯】 現代漢語譯本： 開啟直指禪宗未來之路，堪稱善於治理般若（智慧）之舟的先導者。 庚寅十五年（時間待考）。 祖師住世傳法。 祖師因為東印度國王邀請應供齋飯。國王於是問大家都在誦經，唯獨禪師您為什麼不誦經？祖師說：『貧道出息不隨順眾生的因緣，入息不執著於五蘊和十二入。經常轉動這樣的經，百千萬億卷，不僅僅是一卷兩卷。』 法師慧遠結社唸佛蓮社。 慧遠是雁門樓煩人賈氏之子。年幼時跟隨舅舅令狐氏在許洛遊學。廣泛研究六經，學識淵博，見解深刻，沒有人不佩服他的深邃見解。拜道安法師為師，豁然開悟，說：『儒家的九流學說，都是糠秕啊。』與弟弟慧持，放棄仕途，接受佛法，以弘揚佛法為己任。道安法師感嘆道：『使佛法向東傳播，大概就在慧遠了吧。』到達潯陽，看到廬山清幽殊勝，足以使人安心。開始住在龍泉精舍，後來應法師慧永的邀請，住在西林。刺史桓伊，隨即建造東林禪苑，請慧遠居住。禪苑背靠香爐峰，旁邊臨近瀑布，泉水山谷清幽，遊覽的人都感到肅穆。感應到阿育王像，從寒溪寺移到這裡。當時晉朝國勢衰微，天下奇才絕俗之士，大多隱居不願做官。彭城人劉程之，豫章人雷次宗，雁門人周續之，新蔡人畢穎之，南陽人宗炳、張萊民，張季碩等人，都依附於慧遠。慧遠勉勵大家精進修習凈土法門，共同結成蓮社，一心念佛，立志往生安養凈土。劉程之寫了發願文，王喬之等人寫了唸佛三昧詩，來表達心志。 祥符蔭說：『東林凈土法門，普遍攝受上、中、下三種根器的人。蓮社的芳名，至今還在傳揚。』這大概是表裡一致的禪宗，廣泛傳播佛法教化的人。然而唸佛不是口頭誦唸，佛也不是執著于名號。念就是佛，而自性彌陀，不隔西方極樂世界。佛就是念，而唯心凈土，不是從外面尋求的。
【English Translation】 English version: Opening the future path of direct pointing Chan Buddhism, he can be called a pioneer in skillfully managing the boat of Prajna (wisdom). The 15th year of Gengyin (year to be verified). The Patriarch resided in the world and transmitted the Dharma. The Patriarch was invited by the King of East India for a vegetarian meal. The King then asked everyone was reciting scriptures, why was the Master alone not reciting? The Patriarch said, 'This poor monk's outgoing breath does not follow the conditions of sentient beings, and the incoming breath does not dwell in the aggregates and realms. I constantly turn such scriptures, hundreds of millions of volumes, not just one or two volumes.' Dharma Master Huiyuan formed the Lotus Society for reciting the Buddha's name. Huiyuan was the son of the Jia family from Loufan, Yanmen. As a child, he followed his uncle Linghu to study in Xu and Luo. He extensively studied the Six Classics, and his erudition and insightful understanding were admired by all. He became a disciple of Dharma Master Dao'an and had a sudden awakening, saying, 'The nine schools of Confucianism are all chaff.' With his younger brother Huichi, he abandoned officialdom, accepted the Buddhist teachings, and took the responsibility of propagating the Dharma as his own. Master Dao'an sighed and said, 'The one who will cause the Dharma to spread eastward is probably Huiyuan.' Arriving in Xunyang, he saw the purity and serenity of Mount Lu, which was enough to calm the mind. He first lived in the Longquan Hermitage, and later, at the invitation of Dharma Master Huiyong, he lived in the West Forest. Governor Huan Yi then built the East Forest Zen Garden and invited Huiyuan to reside there. The Zen Garden was backed by Incense Burner Peak and adjacent to a waterfall, with clear springs and secluded valleys, inspiring reverence in visitors. He was inspired by the image of King Ashoka, which was moved from Hanxi Temple. At that time, the Jin Dynasty was declining, and many extraordinary talents and people of exceptional character in the world lived in seclusion and were unwilling to serve as officials. Liu Chengzhi from Pengcheng, Lei Cizong from Yuzhang, Zhou Xuzhi from Yanmen, Bi Yingzhi from Xincai, Zong Bing and Zhang Laimin from Nanyang, Zhang Jishuo, and others all relied on Huiyuan. Huiyuan encouraged everyone to diligently cultivate the Pure Land practice, jointly forming the Lotus Society, reciting the Buddha's name with one heart, and aspiring to be reborn in the Land of Bliss. Liu Chengzhi wrote a vow, and Wang Qiao and others wrote poems on the Samadhi of Buddha Recitation to express their aspirations. Xiangfu Yin said, 'The Pure Land Dharma Gate of East Forest universally accepts people of the three capacities: superior, medium, and inferior. The fragrant name of the Lotus Society still resonates today.' This is probably a person of consistent Chan Buddhism, who widely propagates the Dharma and teachings. However, reciting the Buddha's name is not merely oral recitation, and the Buddha is not clinging to the name. Recitation is the Buddha, and the Amitabha of one's own nature is not separated from the Western Paradise. The Buddha is recitation, and the Pure Land of the mind is not to be sought from outside.
其于禪也。又豈有阡陌之分。水乳之別乎。況慈愿深重。不可思議。今之粔籹兒童。井臼婦女。一稱南無。皆決定當來成佛。蓮胎可期。世之浪擲時光。妄營黑業。茫茫苦海。臨溺思援者。其速于唸佛一門。作救急上䇿哉。
辛卯十六年。
壬辰十七年。
癸巳十八年。
栴檀佛像至江南。
甲午十九年(秦符崇延初元年崇為涼滅後秦姚興皇初元年)。
乙未二十年。
丙申二十一年(後魏皇始元年)。
安帝(諱德孝武帝子在位二十二年改元者三)。
安帝丁酉隆安元年。
戊戌二年(魏天興元年)。
己亥三年(秦弘始元年)。
庚子四年。
律僧曇翼感阿育王所造聖像見於長沙寺。
沙門曇翼。事道安。以律行見稱。令分化江楚。締構長沙寺。取材巴陵君山。感山靈見夢。丹誠祈請。感舍利降於金瓶。頂誓之間。光采五色。照滿一室。寺成嘆曰。寺立僧集。而聖像未嚴。昔阿育王所造。容儀神瑞。皆多布在諸方。何其無感。不能招致。乃專精懇惻。請求誠應。忽有一像。見於城北。光相沖天。時白馬寺僧先往迎接。不能令動。翼乃往禮請捧接。飄然而起。迎歸長沙寺。見像光上有梵字曰。阿育王造。
祥符蔭曰
【現代漢語翻譯】 現代漢語譯本： 關於禪，又哪裡有什麼阡陌（田間小路）的區分，水乳的差別呢？更何況阿彌陀佛的慈悲願力深重，不可思議。如今那些吃粔籹（一種油炸食品）的兒童，以及在井邊舂米的婦女，只要一聲稱念『南無』（皈依），都必定在未來成就佛果，往生蓮花寶胎是可以期待的。世上那些浪費光陰，胡作非爲，造作惡業的人，在茫茫苦海中，面臨溺水想要尋求援救的人，不如迅速在念佛這一法門上，作為救急的上等策略啊。 辛卯十六年（公元391年）。 壬辰十七年（公元392年）。 癸巳十八年（公元393年）。 栴檀佛像到達江南。 甲午十九年（公元394年）（前秦符崇延初元年，符崇被涼國滅亡后，後秦姚興皇初元年）。 乙未二十年（公元395年）。 丙申二十一年（公元396年）（後魏皇始元年）。 安帝（名諱德宗，孝武帝之子，在位二十二年，改年號三次）。 安帝丁酉隆安元年（公元397年）。 戊戌二年（公元398年）（魏天興元年）。 己亥三年（公元399年）（秦弘始元年）。 庚子四年（公元400年）。 律僧曇翼感應阿育王所造聖像顯現在長沙寺。 沙門（出家修道的人）曇翼，侍奉道安大師，以嚴守戒律而聞名。道安大師令他前往江楚一帶弘揚佛法，建立長沙寺。他從巴陵君山取材，感動了山神，山神在夢中顯現。曇翼以真誠之心祈請，感應到舍利降落在金瓶中，在頂禮發誓的時候，光芒五色，照亮整個房間。寺廟建成后，曇翼感嘆道：『寺廟建成了，僧人聚集了，但是聖像還沒有安奉。過去阿育王所造的佛像，容貌儀態神聖祥瑞，大多分佈在各地，為什麼我沒有感應，不能招請到一尊呢？』於是他專心致志，懇切請求，誠心得到了迴應。忽然有一尊佛像，顯現在城北，光芒直衝雲霄。當時白馬寺的僧人先去迎接，卻無法移動佛像。曇翼於是前去禮拜祈請，捧起佛像，佛像便輕飄飄地飛起，被迎回長沙寺。人們看到佛像的光芒上有梵文寫著：『阿育王造』。 祥符蔭曰：
【English Translation】 English version: In Zen, how can there be distinctions like paths in a field or differences like water and milk? Moreover, Amitabha Buddha's compassionate vows are profound and inconceivable. Even children eating fried cakes and women grinding rice at the well, if they utter 'Namo' (take refuge) once, are certain to achieve Buddhahood in the future, and rebirth in the lotus womb can be expected. Those in the world who waste time, engage in reckless behavior, and create evil karma, facing drowning in the vast sea of suffering and seeking rescue, should quickly adopt the practice of reciting the Buddha's name as the best and most urgent strategy. Xinmao, the 16th year (391 AD). Renchen, the 17th year (392 AD). Guisi, the 18th year (393 AD). A sandalwood Buddha statue arrives in Jiangnan. Jiawu, the 19th year (394 AD) (The first year of Yanchu during the reign of Fu Chong of the Former Qin Dynasty; after Fu Chong was destroyed by the Liang state, it was the first year of Huangchu during the reign of Yao Xing of the Later Qin Dynasty). Yiwei, the 20th year (395 AD). Bingshen, the 21st year (396 AD) (The first year of Huangshi during the reign of the Later Wei Dynasty). Emperor An (personal name was Dezong, son of Emperor Xiaowu, reigned for 22 years, changing the era name three times). Emperor An, Dingyou, the first year of Long'an (397 AD). Wuxu, the second year (398 AD) (The first year of Tianxing during the reign of the Wei Dynasty). Jihai, the third year (399 AD) (The first year of Hongshi during the reign of the Qin Dynasty). Gengzi, the fourth year (400 AD). The Vinaya monk Tanyi sensed the sacred image made by King Ashoka appearing at Changsha Temple. The Shramana (Buddhist monk) Tanyi served Master Dao'an and was known for his strict adherence to the Vinaya (monastic rules). Master Dao'an ordered him to propagate the Dharma in the Jiangchu area and establish Changsha Temple. He obtained materials from Junshan Mountain in Baling, which moved the mountain spirit, who appeared in a dream. Tanyi sincerely prayed, and in response, relics descended into a golden vase. During the vow-taking ceremony, five-colored light illuminated the entire room. After the temple was completed, Tanyi exclaimed: 'The temple is built, and the monks have gathered, but the sacred image has not yet been enshrined. The Buddha images made by King Ashoka in the past, with their sacred and auspicious appearances, are mostly distributed in various places. Why have I not received a response and been unable to invite one?' Therefore, he focused his mind and earnestly requested, and his sincerity was answered. Suddenly, an image appeared north of the city, with light soaring into the sky. At that time, monks from Baima Temple went to welcome it first, but they could not move the image. Tanyi then went to pay homage and pray, and when he lifted the image, it floated up lightly and was welcomed back to Changsha Temple. People saw Sanskrit characters on the light of the image, which read: 'Made by King Ashoka'. Xiangfu Yin said:
。精誠所感。無有不通。況大慈弘應。神瑞無方者乎。此之像見。實以翼之願力而然。校之石像浮海。時節因緣異矣。書之以示世之崇願行者。
辛丑五年(秦弘始三年)。
鳩摩羅什至秦長安譯經。
鳩摩羅什。(此云童壽)天竺國人。以後秦弘始三年入長安。共譯經九十八部。合四百二十五卷。
壬寅元興元年。
癸卯二年。
法師東林慧遠著沙門不禮王者論。
太尉桓玄軍經廬山。要遠出虎溪。遠稱疾。玄自入山見之。退謂人曰。實乃生所未見。俄而玄欲沙汰眾僧。教僚屬曰。沙門有能伸述經誥。暢說義理。或禁行循整。足以宣寄大化。其有違於此者。悉皆罷道。唯廬山道德所居。不在搜簡之列。遠與玄書曰。佛教陵遲。穢雜日久。每一尋至。慨惋盈懷。常恐運出非意。淪胥將及。竊見清澄諸道人教。實應其本心。夫涇以渭分。則清濁殊勢。枉以直正。則不仁自遠。此命既行。必二理斯得。然後令飾偽者。絕假通之路。懷真者。無負俗之嫌。道世交興。三寶復隆矣。因廣玄條制。玄從之。昔成帝幼沖。庾冰輔政。以為沙門應禮王者。尚書令何充等。奏不應敬禮。官議悉同充等。門下承冰旨為駁。同異紛然。竟莫能定。玄欲申前議。乃與遠書。令述所以不敬意。遠答
【現代漢語翻譯】 現代漢語譯本：精誠所至，金石為開，沒有什麼不能溝通的。更何況是大慈大悲、弘揚佛法、神異靈驗、不可思議的佛菩薩呢？這座佛像的顯現，實在是仰仗翼之（具體指代不明）的願力而實現的。與石像漂浮在海上相比，時節因緣各有不同。寫下這些，是爲了昭示世上那些崇尚願力修行的人。
辛丑五年（弘始三年，公元401年）
鳩摩羅什（Kumārajīva）到達秦國長安，翻譯佛經。
鳩摩羅什（Kumārajīva，意為童壽）是天竺國（印度）人，在後秦弘始三年（公元401年）進入長安，共同翻譯佛經九十八部，共四百二十五卷。
壬寅元興元年（公元402年）
癸卯元興二年（公元403年）
法師東林慧遠（Huìyuǎn）著《沙門不敬王者論》。
太尉桓玄（Huán Xuán）的軍隊經過廬山，想要慧遠（Huìyuǎn）法師出虎溪相見。慧遠（Huìyuǎn）稱病不出。桓玄（Huán Xuán）親自入山拜見他。退出來后對人說：『實在是我平生從未見過這樣的人。』不久，桓玄（Huán Xuán）想要整頓僧侶，命令下屬說：『沙門中有能夠闡述經文誥命，暢快解說義理，或者能夠嚴守戒律，行為端正，足以宣揚教化的人，對於那些違背這些的人，全部罷免僧籍。只有廬山慧遠（Huìyuǎn）法師所居住的地方，不在搜查簡選之列。』慧遠（Huìyuǎn）與桓玄（Huán Xuán）書信說：『佛教衰落，污穢雜亂已經很久了，每次尋思到此，都感慨惋惜，常常擔心命運出現意外，導致全部淪喪。我看到您清澄諸位道人的教化，實在符合佛教的本心。涇水因為渭水而分流，那麼清濁的趨勢就不同了；用正直來匡正，那麼不仁自然就遠離了。這個命令如果施行，必定能使這兩種道理都得到彰顯。然後讓那些裝飾偽裝的人，斷絕虛假欺騙的道路；讓那些懷抱真誠的人，沒有辜負世俗的嫌疑。道俗互相興盛，三寶再次興隆啊。』因此廣泛制定玄條制，桓玄（Huán Xuán）聽從了他。從前成帝年幼，庾冰（Yǔ Bīng）輔佐朝政，認為沙門應該禮敬王者。尚書令何充（Hé Chōng）等人上奏認為不應該敬禮。官員們的議論都與何充（Hé Chōng）等人相同。門下省秉承庾冰（Yǔ Bīng）的旨意進行駁斥，贊同和反對的意見紛紛雜雜，最終不能確定。桓玄（Huán Xuán）想要重申之前的議論，於是與慧遠（Huìyuǎn）書信，讓他陳述不敬禮的原因。慧遠（Huìyuǎn）回答
【English Translation】 English version: Sincerity moves even metal and stone; there is nothing that cannot be communicated. How much more so with the greatly compassionate and responsive Buddhas and Bodhisattvas, whose divine manifestations are boundless? The appearance of this image is truly due to the power of the vows of Yi Zhi (unclear reference). Compared to the stone image floating on the sea, the times and conditions are different. I write this to show those in the world who revere the practice of vows.
The fifth year of Xin Chou (Hongshi 3rd year of Qin Dynasty, 401 AD)
Kumārajīva (meaning: Child Longevity) arrived in Chang'an, Qin Dynasty, to translate scriptures.
Kumārajīva (meaning: Child Longevity) was a native of India. He entered Chang'an in the third year of Hongshi (401 AD) during the Later Qin Dynasty and jointly translated ninety-eight scriptures, totaling four hundred and twenty-five volumes.
The first year of Renyin Yuanxing (402 AD)
The second year of Guimao (403 AD)
The Dharma Master Huìyuǎn of Donglin wrote 'A Treatise on Why Monks Do Not Bow to Kings'.
The Grand Commandant Huán Xuán's army passed by Mount Lu, and he wanted Huìyuǎn to come out of Tiger Creek to meet him. Huìyuǎn claimed illness and did not come out. Huán Xuán personally entered the mountain to see him. After retreating, he said to others, 'Truly, I have never seen such a person in my life.' Soon after, Huán Xuán wanted to rectify the monks and ordered his subordinates, 'Among the monks, those who can expound the scriptures and precepts, eloquently explain the doctrines, or strictly observe the precepts and conduct themselves properly, sufficient to propagate the great teachings, those who violate these shall all be dismissed from the monastic order. Only the residence of Huìyuǎn of Mount Lu is not subject to search and selection.' Huìyuǎn wrote to Huán Xuán, 'Buddhism has been declining, and impurities have been accumulating for a long time. Every time I think of this, I am filled with regret and worry, often fearing that fate will bring unexpected events, leading to complete ruin. I see that your purification of the various Daoists truly accords with the original intention of Buddhism. If the Jing River is separated by the Wei River, then the trends of clarity and turbidity will be different; if one rectifies with uprightness, then unkindness will naturally be far away. If this order is implemented, it will surely allow both of these principles to be manifested. Then, let those who adorn themselves with falsehood cut off the path of deception, and let those who embrace sincerity not bear the suspicion of the world. Let the secular and the monastic flourish together, and let the Three Jewels be revived.' Therefore, he widely formulated the Xuan regulations, and Huán Xuán followed them. Formerly, when Emperor Cheng was young and Yǔ Bīng assisted in the government, he believed that monks should pay homage to the king. The Minister of the Imperial Secretariat, Hé Chōng, and others memorialized that they should not pay homage. The officials' opinions were all the same as Hé Chōng's and others. The Department of State Affairs, following Yǔ Bīng's intention, refuted them, and opinions of agreement and disagreement were mixed, and ultimately no decision could be made. Huán Xuán wanted to reiterate the previous discussion, so he wrote to Huìyuǎn, asking him to state the reasons for not paying homage. Huìyuǎn replied
書。謂沙門方將以兼忘之道。與天下同往。袈裟非朝宗之服。缽盂非廊廟之器。沙門塵外之法。不應致敬王者。玄意遂寢。及篡位。即下書曰。佛法弘大。所不能測。諸道人勿致禮也。遠乃著沙門不敬王者論五篇。謂在家奉法。則是順化之民。情未變俗。跡同方內。故有天屬之愛。奉主之禮。出家者。遁世以求其志。變俗以達其道。變俗則服章不得與世典同。遁世則宜高尚其跡。故能拯溺俗于沉流。拔玄根于重劫。遠通三乘之津。近開人天之路。如令一夫全德。則道洽六親。澤流天下。雖不處王侯之位。固已協契皇極。在宥生民矣。是故內乖天屬之重。而不違其孝。外闕奉主之恭。而不失其敬也。云云。
沙門竺法曠寂。
曠下邳皋氏子。事後母以孝聞。躬耕力養。喪闋出家。事沙門曇印為師。印有道行。曠竭誠事之。印嘗疾篤。曠七日夜至誠禮禱。至第七日忽五色光發棖印體。所苦頓愈。止於潛青山石室。棲風立操。卓爾不遷。謝安為吳興守。步訪展敬。坐林樾間。烹泉論道移日。謝灑然歎服。簡文帝遣堂邑太守曲安遠詔問起居。並咨以妖星。曠答詔曰。昔齊景修福。妖星移次。陛下唯當勤德政。以塞天譴。有頃災滅。興寧中。東遊禹穴若耶。郄超謝慶緒。並結塵外之交。時方疫疾。曠以慈善願力。游
【現代漢語翻譯】 現代漢語譯本：書中記載，沙門（佛教出家人的通稱）認為方將用兼忘之道，與天下人一同前往（涅槃）。袈裟不是朝廷的禮服，缽盂不是朝廷的器物。沙門是塵世之外的修行者，不應該向王者致敬。因此，玄意（指某種深奧的道理或想法）就被擱置了。等到他篡位后（具體指哪位篡位者需要根據上下文判斷），就下令說：『佛法弘大，不可測度。各位道人不必行跪拜之禮。』於是慧遠（334年-416年）就寫了《沙門不敬王者論》五篇，認為在家信奉佛法，就是順應教化的百姓，情懷沒有脫離世俗，行為與世人相同，所以有天倫之愛，有侍奉君主的禮節。出家的人，是遁世以追求自己的志向，改變世俗以通達佛道。改變世俗，那麼服飾就不能與世俗相同；遁世，就應該使自己的行為高尚。所以能夠拯救沉溺於世俗洪流中的人們，拔出深藏的玄妙根基於重重劫難之中。從遠處來說，可以通往三乘（小乘、中乘、大乘）的津樑，從近處來說，可以開闢人天之路。如果有一個人具備了完美的德行，那麼他的道就能普及到六親，恩澤流佈天下。即使不處在王侯的地位，也已經與皇極（最高的準則）相契合，庇佑百姓了。因此，內在違背了天倫之重，但不違背孝道；外在缺少了侍奉君主的恭敬，但不失去敬意。』等等。
沙門竺法曠寂。
竺法曠，下邳皋氏的兒子，因為孝順後母而聞名。親自耕種，努力供養。守喪期滿后出家，拜沙門曇印為師。曇印有很高的道行，竺法曠竭盡誠意侍奉他。曇印曾經病重，竺法曠七日夜至誠禮拜祈禱。到第七天，忽然有五色光芒從曇印的身體發出，他所受的痛苦立刻痊癒。於是隱居在潛青山石室，以清風為伴，堅定操守，卓然不遷。謝安擔任吳興太守時，親自拜訪，表達敬意，在樹林間坐著，用泉水煮茶，論道一整天。謝安灑脫地歎服。簡文帝派遣堂邑太守曲安遠詔問起居，並諮詢關於妖星的事情。竺法曠在答詔中說：『過去齊景公修養福德，妖星就轉移了位置。陛下應該勤于德政，來堵塞上天的譴責。』不久災禍就消滅了。興寧年間（363年-365年），東遊禹穴若耶。郄超、謝慶緒都與他結下了塵世之外的交情。當時正流行瘟疫，竺法曠以慈善的願力，遊行
【English Translation】 English version: The book says that the Shramana (a general term for Buddhist monks) believed that Fang Jiang would use the path of forgetting self to go together with all people in the world (to Nirvana). The Kasaya (monk's robe) is not the attire of the court, and the alms bowl is not a utensil of the court. Shramanas are practitioners outside the mundane world and should not pay homage to kings. Therefore, the profound meaning (referring to some profound principle or idea) was put aside. When he usurped the throne (who exactly usurped the throne needs to be judged based on the context), he issued an order saying: 'The Buddha-dharma is vast and immeasurable. All Daoists (monks) do not need to perform the kneeling ceremony.' Thereupon Huiyuan (334-416 AD) wrote five chapters of 'A Shramana Does Not Bow to the King,' believing that those who uphold the Dharma at home are people who follow the teachings, their minds have not left the secular world, and their actions are the same as ordinary people, so they have the love of family and the etiquette of serving the monarch. Those who leave home are escaping the world to pursue their aspirations, changing customs to attain the Buddhist path. Changing customs means that clothing cannot be the same as the secular world; escaping the world means that one should make one's actions noble. Therefore, they can save people drowning in the torrent of the secular world and pull out the deep-rooted mysterious foundation from countless kalpas. From afar, it can lead to the ferry of the Three Vehicles (Hinayana, Madhyamaka, Mahayana), and from nearby, it can open the path to humans and gods. If one person possesses perfect virtue, then his Dao can be spread to his six relatives, and his grace can flow to the world. Even if he is not in the position of a king or marquis, he has already conformed to the supreme standard and sheltered the people. Therefore, inwardly, he violates the importance of family affection, but does not violate filial piety; outwardly, he lacks the respect of serving the monarch, but does not lose respect.' And so on.
Shramana Zhu Fa Kuang Ji.
Zhu Fa Kuang was the son of the Gao family of Xiapi, and was known for his filial piety to his stepmother. He personally cultivated the land and worked hard to support her. After the mourning period, he became a monk and became a disciple of Shramana Tan Yin. Tan Yin had high moral conduct, and Zhu Fa Kuang served him with utmost sincerity. Tan Yin was once seriously ill, and Zhu Fa Kuang sincerely prayed for seven days and nights. On the seventh day, suddenly five-colored light emanated from Tan Yin's body, and the pain he suffered was immediately healed. So he lived in seclusion in the stone chamber of Qianqingshan, accompanied by the breeze, steadfast in his integrity, and unwavering. When Xie An served as the governor of Wuxing, he personally visited to express his respect, sitting among the trees, brewing spring water, and discussing the Dao for a whole day. Xie An sighed in admiration. Emperor Jianwen sent Qu An Yuan, the prefect of Tangyi, to inquire about his well-being and consult about the ominous star. Zhu Fa Kuang said in his reply: 'In the past, Duke Jing of Qi cultivated blessings, and the ominous star shifted its position. Your Majesty should be diligent in virtuous governance to block the condemnation of Heaven.' Soon the disaster disappeared. During the Xingning period (363-365 AD), he traveled east to Yuxue Ruoye. Xie Chao and Xie Qingxu both formed friendships with him outside the mundane world. At that time, there was a prevalent epidemic, and Zhu Fa Kuang traveled with a compassionate vow.
行村裡。所至疾除。百姓德之。沙門道鄰。造無量壽佛殿。伐木值旱。不能運材。曠咒之。水發溪漲。孝武皇帝欽風。詔至京事以師禮。止於長干寺。遂寂。散騎常侍顧愷之為傳贊 發明(神僧異跡。載傳記者多。不勝書。書曠德行昭然。以為世則)。
甲辰三年(魏天錫元年)。
乙巳義熙元年。
沙門法顯還自天竺。
顯以安帝隆安三年髮長安。遊歷天竺。遠尋靈蹟。求晉所無經律。經涉諸國。學梵書語。抄寫僧祇尼戒本。阿毗曇心論等。共二十四卷。以是年泛海。達于揚都。居道場寺譯經。
丙午二年。
丁未三年。
戊申四年。
己酉五年(魏永興元年秦弘始十一年)。
三藏法師鳩摩羅什寂于長安。
什神情鑒徹。篤性仁厚。應機領會。鮮有其匹。道生僧肇道融僧睿等。皆從什學。姚主以伎女十人侍之。寂后火焚。舌根不壞。
祥符蔭曰。佛教東來。大法草昧。沙門自西竺至者。多以神蹟顯化。啟信群機。譯經詮法者。尚華梵隔礙。未盡其美。迨什廣宣法義。二乘教典。始洽淵源。什之功大矣。特以宿障之累。未罄所蘊。惜哉。
秦以道䂮為僧正資侍中(立僧統眾始於此) 發明(立僧制眾始於秦。為僧受秩始於䂮。故書法如
此)。
時關中出家者眾。頗多愆濫。秦主患之。乃以道[(豐力)/石]戒律精嚴。遂置僧正。詔[(豐力)/石]為之。資侍中。給侍吏。
祥符蔭曰。僧置統制。非法也。梵網經曰。凡國王大臣。好心受佛戒者。勿作是統官制眾。安籍記僧。破壞三寶之罪。蓋僧學出世法。自有佛法戒律治之。佛法戒律。自有其宗師主之。國王大臣。但加意護持宗師。而佛法自治。必假王法資秩。是以世間法加於出世間法。倒置甚矣。秦主固一時權宜。而道[(豐力)/石]遂安受侍中之秩。致使後來碩德高流。多加卿寺之銜。末法比邱。悉行膜拜稱臣之禮。作俑之罪。[(豐力)/石]其難以懺哉。百丈大智祖定清規。隻立法堂。而不立佛殿。表當代主法為尊。其尊法重僧。為何如也。凡主法與為僧者。其當知所以自尊自重。而毋為獅蟲自食。可也。
庚戌六年。
辛亥七年。
壬子八年。
癸丑九年。
甲寅十年(魏神瑞元年)。
法師慧永往生凈土 發明(往生凈土者多。難悉書。書一二以概其餘)。
永住西林三十年。絕志塵囂。一心安養。鎮南將軍何無忌至虎溪。慧遠從徒數百人。高言華論。舉止可觀。而永衲衣半脛。荷錫持缽。松下飄然而來。神
【現代漢語翻譯】 現代漢語譯本： 當時關中地區出家的人很多，其中有不少違規亂紀的行為。秦主（指當時的統治者）對此感到憂慮，於是認為道[(豐力)/石]（音讀dào hēng，人名）戒律精嚴，就設定了僧正（管理僧侶的官職），詔令道[(豐力)/石]擔任此職，並給予他侍中（官名）的待遇，配備侍吏。
祥符蔭評論說：『僧侶設定統制，是不合法的。《梵網經》說，凡是國王大臣，如果真心接受佛戒，就不要做統官來管制僧眾，登記僧籍，這是破壞三寶（佛、法、僧）的罪過。因為僧侶學習的是出世法，自有佛法的戒律來管理他們。佛法的戒律，自有其宗師主持。國王大臣，只要用心護持宗師就可以了，而佛法自然會治理好。一定要藉助王法的資歷和官職，這是把世間法加於出世間法之上，完全顛倒了。秦主這樣做固然是一時的權宜之計，而道[(豐力)/石]竟然安然接受侍中的官職和待遇，以致後來的碩德高僧，大多加上卿寺的頭銜，末法時期的比丘（bhikkhu，指出家男子），都行跪拜稱臣的禮節。開創這種惡劣風氣的罪過，道[(豐力)/石]恐怕難以懺悔啊。百丈大智禪師制定清規戒律，只設立法堂，而不設立佛殿，表明當代主持佛法的人最為尊貴。他尊崇佛法，看重僧侶，是何等的程度啊！凡是主持佛法和身為僧侶的人，都應該知道如何自尊自重，而不要成為獅子身上的蟲子，反過來吞食獅子自身。』
庚戌六年（390年）。
辛亥七年（391年）。
壬子八年（392年）。
癸丑九年（393年）。
甲寅十年（394年）（魏神瑞元年）。
法師慧永往生凈土（往生凈土的人很多，難以全部記載，只記載一兩個來概括其餘）。
慧永住在西林寺三十年，斷絕塵世的念頭，一心安養。鎮南將軍何無忌來到虎溪，慧遠（Huìyuan，人名）帶領數百名弟子，高談闊論，舉止可觀。而慧永身穿破舊的僧衣，露出半截小腿，拄著錫杖，拿著缽，在松樹下飄然而來，神態安詳。
【English Translation】 English version: At that time, there were many monks in the Guanzhong area, and many of them were guilty of misconduct. The ruler of Qin was worried about this, so he considered that Dao Heng [(豐力)/石] (dào hēng, a personal name) was strict in observing the precepts, and therefore established the position of Sangha Chief (sēng zhèng, an official position to manage monks), and ordered Dao Heng [(豐力)/石] to take this position, and gave him the treatment of Shi Zhong (侍中, a court official), and provided him with attendants.
Xiangfu Yin commented: 'Setting up a controller for monks is illegal. The Brahma Net Sutra (梵網經, Fànwǎng jīng) says that all kings and ministers, if they sincerely receive the Buddhist precepts, should not act as officials to control the Sangha, register monks, which is the sin of destroying the Three Jewels (三寶, Sānbǎo, Buddha, Dharma, and Sangha). Because monks study the Dharma of transcending the world, they have their own Buddhist precepts to manage them. The Buddhist precepts have their own masters to preside over them. Kings and ministers only need to carefully support the masters, and the Dharma will naturally be well governed. It is necessary to use the qualifications and official positions of the king's law, which is to add the worldly law to the Dharma of transcending the world, which is completely reversed. Although the Qin ruler did this as a temporary expedient, Dao Heng [(豐力)/石] actually accepted the official position and treatment of Shi Zhong with peace of mind, so that later eminent monks mostly added the titles of Qing Si (卿寺, high-ranking officials), and the Bhikkhus (比丘, a Buddhist monk) in the Age of Degenerate Dharma all performed the rituals of kneeling and calling themselves subjects. The sin of creating this bad atmosphere, Dao Heng [(豐力)/石] is afraid that it is difficult to repent. Zen Master Baizhang Dazhi (百丈大智, Bǎizhàng Dàzhì) formulated the Pure Rules, only setting up the Dharma Hall, but not setting up the Buddha Hall, indicating that the person presiding over the Dharma in the contemporary era is the most respected. How much he respected the Dharma and valued the Sangha! All those who preside over the Dharma and those who are monks should know how to respect themselves, and not become insects on the lion, and in turn devour the lion itself.'
The sixth year of Gengxu (390 AD).
The seventh year of Xinhai (391 AD).
The eighth year of Renzi (392 AD).
The ninth year of Guichou (393 AD).
The tenth year of Jiayin (394 AD) (the first year of Wei Shenrui).
Dharma Master Huiyong (慧永, Huìyǒng) was reborn in the Pure Land (there are many people who are reborn in the Pure Land, it is difficult to record them all, only record one or two to summarize the rest).
Huiyong lived in the West Forest Temple (西林寺, Xīlínsì) for thirty years, cut off the thoughts of the world, and cultivated himself with one mind. General Zhennan (鎮南將軍, Zhènnán jiāngjūn) He Wuji (何無忌, Hé Wújì) came to Tiger Creek (虎溪, Hǔxī), Huiyuan (慧遠, Huìyuǎn) led hundreds of disciples, talking eloquently, and their behavior was admirable. However, Huiyong wore tattered monk robes, exposing half of his calves, holding a tin staff, holding a bowl, and came floating under the pine trees, with a peaceful expression.
氣自若。無忌嘆曰。永公清散之風。乃多於遠公也。義熙十年示微疾。忽斂衣合掌。求屣欲起。如有所見。眾咸驚問。永曰。佛來迎我。言訖而化。異香七日乃歇。
乙卯十一年。
丙辰十二年(秦永和元年魏太常元年)。
法師廬山東林慧遠示生凈土。
遠住廬山三十年。影不出山。克志西方。三睹聖相。沉厚不言。七月晦夕。于般若臺前。方從定起。見阿彌陀佛身滿虛空。圓光之中。有諸化佛。觀音勢至。左右侍立。又見水流光明。分十四支。流注上下。演說妙法。佛告遠曰。我以本願力故。來安慰汝。七日後。當生我國。又見佛陀耶舍。慧持。慧永。劉遺民。在佛之側。前揖遠曰。師志在先。何來遲耶。遠乃謂弟子曰。吾始居此。三睹聖相。今復再見。吾生凈土。必矣。至八月六日。乃端坐入寂。壽八十四。從遠遊者。僧濟。道敬。曇順。皆先後生凈土。遠神韻嚴肅。凡接近者。莫不斂栗。懷才負氣者。每欲發問。輒心悸汗流。至竟不敢出一語。其伏物蓋眾如此。羅什入關。遣書通好。什答書。以護法菩薩勖之。秦主姚興。欽仰德風。致書道慇勤。請作大智度論序。安帝自江陵旋京師。輔國何無忌勸遠候迎。遠稱疾。帝遣使勞問。遠致書。帝復詔答。謝靈運負才傲俗。一見肅然心服。
【現代漢語翻譯】 現代漢語譯本： 神態自若。何無忌感嘆道：『慧永的清高散淡之風，比慧遠還要多啊。』義熙十年（414年），慧永示現輕微的疾病，忽然整理好衣服，合起手掌，想要穿鞋起身，好像看見了什麼。眾人都驚恐地詢問。慧永說：『佛來迎接我了。』說完就圓寂了。奇異的香味七天才消散。
乙卯十一年（415年）。
丙辰十二年（416年）（秦永和元年（345年），魏太常元年（492年））。
法師慧遠（Huìyuǎn，東晉時期僧侶）在廬山東林寺示現往生凈土。
慧遠住在廬山三十年，身影不曾離開山。立志往生西方極樂世界，三次見到聖像，深沉厚重不輕易說話。七月最後一天晚上，在般若臺前，剛從禪定中起身，看見阿彌陀佛（Amitābha，佛教中西方極樂世界的教主）身滿虛空，圓形的光環之中，有諸多化身佛，觀音（Guānyīn，佛教中慈悲的菩薩）和大勢至（Mahāsthāmaprāpta，佛教中代表智慧的光明的菩薩）在左右侍立。又看見水流發出光明，分成十四支，流注上下，演說微妙的佛法。阿彌陀佛告訴慧遠說：『我以本願力的緣故，來安慰你。七日後，你將往生我的國度。』又看見佛陀耶舍（Buddhayashas，西秦時期的僧侶），慧持（Huìchí，東晉時期僧侶），慧永（Huìyǒng，東晉時期僧侶），劉遺民（Liú Yímín，東晉時期隱士）在阿彌陀佛的旁邊，向前作揖對慧遠說：『老師的志向在前，為何來得這麼遲呢？』慧遠於是對弟子們說：『我最初居住在這裡時，三次見到聖像，現在又再次見到，我往生凈土，必定無疑了。』到八月六日，就端坐入寂，享年八十四歲。跟隨慧遠遊學的僧濟、道敬、曇順，都先後往生凈土。慧遠神韻嚴肅，凡是接近他的人，沒有不感到敬畏的。懷才負氣的人，每次想要發問，總是心悸汗流，最終不敢說出一句話。他降伏人心的力量大概就是這樣。鳩摩羅什（Kumārajīva，後秦時期翻譯家）進入關中，派遣書信與慧遠通好。鳩摩羅什回信，用護法菩薩來勉勵他。秦主姚興（Yáo Xīng，後秦君主）欽佩仰慕慧遠的德行風範，致書表達慇勤之意，請慧遠作《大智度論》的序言。安帝（Āndì，東晉皇帝）從江陵返回京師，輔國將軍何無忌（Hé Wújì，東晉將領）勸慧遠前去迎接，慧遠稱病不去。安帝派遣使者慰問，慧遠回信。安帝又下詔回覆。謝靈運（Xiè Língyù，南朝宋詩人）恃才傲物，一見到慧遠就肅然心服。
【English Translation】 English version: His demeanor was natural and composed. He Wuji sighed, 'Yong's (Huìyǒng) refined and detached style surpasses even Yuan's (Huìyuǎn).' In the tenth year of Yixi (414 AD), he showed a slight illness. Suddenly, he arranged his robes, put his palms together, and sought his shoes, wanting to rise as if he saw something. Everyone was startled and asked. Yong said, 'The Buddha is coming to greet me.' After speaking, he passed away. The strange fragrance lingered for seven days before dissipating.
The eleventh year of Yimao (415 AD).
The twelfth year of Bingchen (416 AD) (The first year of Yonghe of Qin (345 AD), the first year of Taichang of Wei (492 AD)).
The Dharma Master Huìyuǎn (a monk during the Eastern Jin Dynasty) of Donglin Temple on Mount Lu manifested rebirth in the Pure Land.
Huìyuǎn lived on Mount Lu for thirty years, his shadow never leaving the mountain. He was determined to be reborn in the Western Pure Land, seeing the holy form three times, profound and reserved, not speaking lightly. On the last evening of the seventh month, in front of the Prajna Terrace, just rising from meditation, he saw Amitābha Buddha (the principal Buddha of the Western Pure Land in Buddhism) filling the void, with various manifested Buddhas within the circular light, Guānyīn (the Bodhisattva of compassion in Buddhism) and Mahāsthāmaprāpta (the Bodhisattva representing the power of wisdom in Buddhism) standing on the left and right. He also saw streams of light flowing, dividing into fourteen branches, flowing up and down, expounding the wonderful Dharma. The Buddha told Huìyuǎn, 'Because of my original vows, I come to comfort you. In seven days, you will be born in my land.' He also saw Buddhayashas (a monk during the Western Qin Dynasty), Huìchí (a monk during the Eastern Jin Dynasty), Huìyǒng (a monk during the Eastern Jin Dynasty), and Liú Yímín (a recluse during the Eastern Jin Dynasty) beside the Buddha, bowing forward and saying to Huìyuǎn, 'Teacher, your aspiration was first, why are you so late?' Huìyuǎn then said to his disciples, 'When I first lived here, I saw the holy form three times, and now I see it again. My rebirth in the Pure Land is certain.' On the sixth day of the eighth month, he sat upright and entered stillness, at the age of eighty-four. Those who followed Huìyuǎn, Seng Ji, Dao Jing, and Tan Shun, all were reborn in the Pure Land one after another. Huìyuǎn's spirit was solemn, and all who approached him could not help but feel reverence. Those with talent and arrogance often wanted to ask questions, but their hearts would palpitate and they would sweat, ultimately not daring to utter a word. His power to subdue people was probably like this. Kumārajīva (a translator during the Later Qin Dynasty) entered Guanzhong and sent letters to communicate with Huìyuǎn. Kumārajīva replied, encouraging him as a Dharma-protecting Bodhisattva. Yao Xing (the ruler of Later Qin) admired Huìyuǎn's virtuous conduct and sent letters expressing his earnestness, requesting Huìyuǎn to write a preface to the Mahāprajñāpāramitāśāstra. Emperor An (the emperor of the Eastern Jin Dynasty) returned to the capital from Jiangling, and the General Who Assists the State, He Wuji, advised Huìyuǎn to greet him, but Huìyuǎn claimed illness and did not go. Emperor An sent an envoy to inquire after him, and Huìyuǎn replied with a letter. Emperor An then issued an edict in response. Xie Lingyun (a poet of the Southern Song Dynasty), arrogant and unconventional, was sincerely convinced upon seeing Huìyuǎn.
所著文集。十卷行世。
祥符蔭曰。凈土之教。肇自遠公。續其芳者。永明壽禪師。而後。云棲宏大師。實纘東林之緒。一時士夫信向。不減宗劉之儔。公與持公稱難兄弟。而公高風碩德。遠近尊信。上下感孚。蓋道德精嚴。內外無間者也。當時陶元亮實預其會。聞鐘攢眉。此正其曠達處。至沽酒延之。決無是事。後世往往以之借口。故削而不書。
丁巳十三年(是歲姚秦亡)。
戊午十四年。
恭帝(諱德文在位二年改元者一)。
恭帝己未元熙元年。
庚申二年(宋永初元年) (晉亡)。
東晉立寺一千七百六十八所。譯經二十七人。共二百六十三部。
宋(姓劉氏都建康)。
武帝(諱裕在位三年改元者一)。
武帝辛酉永初二年。
壬戌三年。
少帝(諱義符在位一年)。
少帝癸亥景平元年(魏主燾始光元年)。
文帝(諱義隆在位三十年改元者一)。
文帝甲子元嘉元年。
三藏法師求那䟦摩譯出沙彌威儀經律分異記七部合三十八卷(戒法至此始備)。
乙丑二年。
丙寅三年。
道人杯渡寂。
渡神化莫測。嘗浮大杯以渡。故呼杯渡。跣足荷一蘆圌。游吳。擲圌于地
【現代漢語翻譯】 現代漢語譯本 所著文集，共十卷流傳於世。
祥符蔭說：『凈土宗的教義，起源於遠公（慧遠大師）。繼承其光輝的人，是永明壽禪師。之後，云棲宏大師（蓮池大師）確實繼承了東林寺的傳統。當時士大夫們信仰追隨，不亞於宗炳、劉遺民之輩。蓮池大師與持公（陸持）被稱為難得的兄弟。而蓮池大師高尚的品格和卓越的德行，受到遠近之人的尊敬和信任，上下都為之感動。這是因為他道德精嚴，內外一致。』當時陶元亮（陶淵明）確實參與了他們的聚會。聽說鐘聲響起就皺眉頭，這正是他曠達之處。至於說他沽酒招待慧遠大師，絕對沒有這件事。後世往往以此為借口，所以刪去而不記載。
丁巳十三年（公元417年）（這一年姚秦滅亡）。
戊午十四年（公元418年）。
恭帝（司馬德文，在位二年，改元一次）。
恭帝己未元熙元年（公元419年）。
庚申二年（公元420年）（宋永初元年）（東晉滅亡）。
東晉建立寺廟一千七百六十八所，翻譯佛經二十七人，共二百六十三部。
宋（姓劉氏，都城建康）。
武帝（劉裕，在位三年，改元一次）。
武帝辛酉永初二年（公元421年）。
壬戌三年（公元422年）。
少帝（劉義符，在位一年）。
少帝癸亥景平元年（公元423年）（北魏主拓跋燾始光元年）。
文帝（劉義隆，在位三十年，改元一次）。
文帝甲子元嘉元年（公元424年）。
三藏法師求那跋摩（Gunabhadra）翻譯出《沙彌威儀經律分異記》七部，共三十八卷（戒法至此開始完備）。
乙丑二年（公元425年）。
丙寅三年（公元426年）。
道人杯渡（Baidu）圓寂。
杯渡（Baidu）神通變化莫測，曾經漂浮在大杯中渡河，所以被稱為杯渡（Baidu）。他赤著腳，扛著一個蘆葦編織的容器，遊歷吳地，將容器扔在地上。
【English Translation】 English version Collected works, ten volumes in circulation.
Xiangfu Yin said: 'The teachings of Pure Land Buddhism originated with Yuan Gong (Master Huiyuan). The one who continued its fragrance was Chan Master Yongming Shou. After that, Great Master Yunqi Hong (Master Lianchi) truly inherited the tradition of Donglin Temple. At that time, scholars and officials believed and followed him, no less than Zong Bing and Liu Yimin. Great Master Lianchi and Chi Gong (Lu Chi) were called rare brothers. And Great Master Lianchi's noble character and outstanding virtue were respected and trusted by people far and near, and moved everyone. This is because his morality was strict and his inner and outer selves were consistent.' At that time, Tao Yuanliang (Tao Yuanming) did participate in their gatherings. Hearing the sound of the bell, he frowned, which was precisely his open-mindedness. As for saying that he sold wine to entertain Master Huiyuan, that was absolutely not the case. Later generations often used this as an excuse, so it was deleted and not recorded.
Ding Si, the thirteenth year (417 AD) (In this year, Yao Qin was destroyed).
Wu Wu, the fourteenth year (418 AD).
Emperor Gong (Sima Dewen, reigned for two years, changed the era name once).
Emperor Gong, Ji Wei, the first year of Yuanxi (419 AD).
Geng Shen, the second year (420 AD) (Song Yongchu, the first year) (The Eastern Jin Dynasty was destroyed).
The Eastern Jin Dynasty built 1,768 temples, and 27 people translated scriptures, totaling 263 volumes.
Song (surname Liu, capital Jiankang).
Emperor Wu (Liu Yu, reigned for three years, changed the era name once).
Emperor Wu, Xin You, the second year of Yongchu (421 AD).
Ren Xu, the third year (422 AD).
Emperor Shao (Liu Yifu, reigned for one year).
Emperor Shao, Gui Hai, the first year of Jingping (423 AD) (Wei ruler Tuoba Tao, the first year of Shiguang).
Emperor Wen (Liu Yilong, reigned for thirty years, changed the era name once).
Emperor Wen, Jia Zi, the first year of Yuanjia (424 AD).
Tripitaka Master Gunabhadra translated the 'Shami Viniaya Sutra and the Record of Differences in the Vinaya', seven parts, totaling thirty-eight volumes (The precepts were complete from this point).
Yi Chou, the second year (425 AD).
Bing Yin, the third year (426 AD).
The Daoist Baidu passed away.
Baidu's spiritual powers were unpredictable. He once floated across the river in a large cup, so he was called Baidu. He walked barefoot, carrying a reed container, and traveled to Wu, throwing the container on the ground.
。盡力移之不能動。有窺見四小兒者坐圌中。眉目如四天王。見網師從乞魚。網師怒不與。渡乃拾兩小石投水中。俄有兩牛斗觸。其網碎。不復見牛。吳人朱靈期。自高麗還。阻風至一洲。見一寶寺。拜其僧乞速還鄉。其僧問曰。識杯渡道人否。曰識之。其僧取北壁一囊一錫。及缽並書。著函中曰。寄杯渡。並授青竹杖。令置舫前。三日便至石頭。渡忽至。開書大笑。取缽擲空。復接曰。不見此缽。四千年矣。遂作一缽歌。廣陵村舍有李姓者。事之甚謹。一日忽索袈裟李辦未至。渡曰。暫出。至暮不歸。合境聞有異香。跡之。見渡敷一敗袈裟于地。晏然而寂。頭前腳后。皆生蓮花。鮮香逼人。數日後有人從北來云。見渡負蘆圌行向彭城。彭城有貧家延麥飯渡甘之如飴 發明(杯渡蓋應化聖賢也。本無生死。何以書寂。書寂寥示化跡也。如渡者多。難以悉書。書一二。以存密化之顯著者)。
丁卯四年。
戊辰五年(魏神䴥元年) (魏境十月十三日昏星見竟日)。
己巳六年。
庚午七年。
辛未八年。
壬申九年。
癸酉十年(魏延和元年)。
甲戌十一年。
法師竺道生寂于廬山法座。
生鉅鹿人。姓魏。家世仕族。穎悟異常。事汰公為師。解義
【現代漢語翻譯】 現代漢語譯本 盡力移動它也無法撼動。有人窺視，看見四個小孩坐在圓形的竹器中，眉眼如同四大天王（佛教護法神）。他們看見捕魚人，向他乞討魚，捕魚人生氣不給。小孩於是撿起兩顆小石子投入水中，不久就有兩頭牛互相爭鬥衝撞，把漁網撞碎了，也不再看見牛。吳地的朱靈期，從高麗返回，因為遇到風阻停留在一個小島上。他看見一座寶寺，拜見寺里的僧人，祈求能儘快返回家鄉。僧人問他說：『你認識杯渡（高僧名）道人嗎？』朱靈期回答說：『認識。』僧人從北墻上取下一個袋子、一個錫杖，以及缽和書信，放在盒子裡說：『寄給杯渡。』並交給朱靈期一根青竹杖，讓他放在船頭。三天後便到達石頭城。杯渡忽然來到，打開書信大笑，拿起缽扔向空中，又接住說：『不見這個缽，已經四千年了。』於是作了一首缽歌。廣陵村莊有戶姓李的人家，侍奉杯渡非常恭敬。一天，杯渡忽然索要袈裟，李家還沒準備好。杯渡說：『我暫時出去一下。』到傍晚也沒有回來。整個地區都聞到奇異的香味。人們尋找他的軌跡，看見杯渡把一件破舊的袈裟鋪在地上，安詳地圓寂了。頭前腳后，都生出蓮花，鮮艷的香氣逼人。幾天後，有人從北方來，說看見杯渡揹著蘆葦編的圓囤，走向彭城。彭城有戶貧困人家請他吃麥飯，杯渡吃得非常香甜。（發明：杯渡大概是應化人間的聖賢吧，本來就沒有生死，為什麼要記載圓寂呢？記載圓寂只是爲了顯示他化跡人間的示現罷了。像杯渡這樣的人很多，難以全部記載，只記載一兩個，來儲存秘密化現中顯著的事蹟）。 丁卯四年（公元235年）。 戊辰五年（公元236年）（魏神䴥元年（公元231年））（魏國境內十月十三日，彗星出現，整天都能看見）。 己巳六年（公元237年）。 庚午七年（公元238年）。 辛未八年（公元239年）。 壬申九年（公元240年）。 癸酉十年（公元241年）（魏延和元年（公元241年））。 甲戌十一年（公元242年）。 法師竺道生（高僧名）在廬山法座上圓寂。 竺道生是鉅鹿人，姓魏，家世是做官的家族，他聰穎異常，拜汰公為師，講解經義。
【English Translation】 English version They tried their best to move it, but it wouldn't budge. Someone peeked and saw four children sitting in a round bamboo container, their eyebrows and eyes like the Four Heavenly Kings (Buddhist guardian deities). Seeing the fisherman, they begged him for fish, but the fisherman angrily refused. So the children picked up two small stones and threw them into the water. Soon, two oxen fought and collided, smashing the fishing net, and the oxen were no longer seen. Zhu Lingqi from Wu returned from Goryeo and was stranded on an island due to wind. He saw a precious temple and paid respects to the monks, praying to return home quickly. The monk asked, 'Do you know the Daoist Beidu (a famous high monk)?' Zhu Lingqi replied, 'I know him.' The monk took down a bag, a tin staff, a bowl, and a letter from the north wall, placed them in a box, and said, 'Send this to Beidu.' He also gave Zhu Lingqi a green bamboo staff, telling him to place it at the bow of the boat. After three days, they arrived at Stone City. Beidu suddenly arrived, opened the letter, and laughed loudly. He picked up the bowl, threw it into the air, and caught it again, saying, 'I haven't seen this bowl for four thousand years.' Then he composed a Bowl Song. In a village in Guangling, there was a family named Li who served Beidu very respectfully. One day, Beidu suddenly asked for a kasaya (monastic robe), but the Li family hadn't prepared it yet. Beidu said, 'I'll go out for a while.' He didn't return by evening. The entire area smelled a strange fragrance. People searched for his tracks and saw Beidu spreading an old kasaya on the ground, peacefully passing away. Lotus flowers grew in front of his head and behind his feet, with a vibrant and overwhelming fragrance. A few days later, someone came from the north and said they saw Beidu carrying a reed basket, heading towards Pengcheng. A poor family in Pengcheng invited him to eat barley rice, which Beidu ate with great relish. (Explanation: Beidu was probably a sage who manifested in the world. He originally had no birth or death, so why record his passing away? Recording his passing away is just to show his manifestation in the world. There are many people like Beidu, and it's difficult to record them all. Only one or two are recorded to preserve the significant events in their secret manifestations). Year four of Dingmao (235 AD). Year five of Wuchen (236 AD) (Year one of Wei Shengnong (231 AD)) (In the territory of Wei, on the thirteenth day of the tenth month, a comet appeared and could be seen all day). Year six of Jisi (237 AD). Year seven of Gengwu (238 AD). Year eight of Xinwei (239 AD). Year nine of Renshen (240 AD). Year ten of Guiyou (241 AD) (Year one of Wei Yanhe (241 AD)). Year eleven of Jiaxu (242 AD). The Dharma Master Zhu Daosheng (a famous high monk) passed away on the Dharma seat of Mount Lu. Zhu Daosheng was from Julu, with the surname Wei. His family was a family of officials. He was exceptionally intelligent and studied under Ta Gong, explaining the meaning of the scriptures.
奇拔。志學之年。便登講席。宿學名流。莫敢抗其詞辯。入廬山幽棲七年。鉆仰大法。不憚勤苦。與睿嚴二公同游長安。從什公受業。還都止青園寺。太祖文皇深加嘆重。常設會。帝親同眾僧午飯。咸疑日向晚。帝曰。始可中耳。生曰。白日麗天。天言始中。何得非中。遂取缽便食。一眾從之。嘆其樞機得衷。王弘。范泰。顏延之。並從問道。生剖析經旨。得意忘筌。守文之徒。多相與競。時涅槃經。先至京都。止六卷。生覽其幽微。乃說一闡提人。皆得成佛。眾未能信。譏擯之切。生於大眾中正容誓曰。若我所說。反於經義者。請于見身。即招癘疾。若與實相不相違背者。愿舍壽之時。據獅子座。拂衣游吳。登虎邱山。旬日之中。學徒麇至。尋返廬山。后涅槃大本至。果稱闡提悉有佛性。與生所說合。生乃升法座講說經旨。神色開朗。德音駿發。聽者莫不悅悟。法席將畢。忽見麈尾飄然而墜。端坐正容。隱幾而寂。顏色不異。宛似入定。葬廬山之阜。
祥符蔭曰。世傳生公入虎邱。聚石講法。頑石為之點頭。今點頭石在焉。而本傳不載。同時有肇睿二公。皆講筵義虎。姚興稱睿公乃四海之標領。非獨鄴衛之松柏。肇公著般若無知論。遠公撫幾稱歎。又著不真空論。物不遷論。般若無名論。皆妙達真宗。詞義圓
徹。什公之門。一時蔚盛。可謂得天下英才而教育之矣。
乙亥十二年(魏太延元年)。
丙子十三年。
丁丑十四年。
戊寅十五年。
己卯十六年。
庚辰十七年(魏太平真君元年)。
辛巳十八年。
壬午十九年。
癸未二十年。
甲申二十一年。
乙酉二十二年。
丙戌二十三年(魏太平真君七年)。
魏主燾謬信崔浩毀像法沙門惠始杖錫至魏庭。
發明(像法之興廢者。跡也。無關宗統。曷為書此。書之以垂戒後世也)。
燾先奉佛。因崔浩與道士寇謙之善。謀傾佛法。時太子晃。被讒見疑。晃事沙門玄高為師。令太子懇誠懺罪。崔寇遂𧮂太子。並及高。收高縊殺之。后燾偶入僧寺。見有兵器。燾怒誅寺僧浩因進說。盡殺沙門。焚經毀像。寇謙之不從。苦與浩爭。曰卿從今受戮滅門矣。沙門惠始甚有神異。跣行泥塗。初不污足。而色鮮白。世號白足。在山入定。知燾毀法。乃杖錫宮門。有司奏云。有一道人。足白于面云欲入見。屢依軍法。斬而不傷。遂至殿庭。燾大怒。自以所佩劍斬之。體無餘異。取北園虎投之。虎皆潛伏不敢視。燾方禮悔。迎上殿頂禮悔愆。始為說法。明辨因果。燾大生愧懼。遂感癘疾
【現代漢語翻譯】 現代漢語譯本： 徹（人名，具體身份需要根據上下文確定）的門下，一時非常興盛，可以說是得到了天下英才來教育他們了。
乙亥十二年（魏太延元年，425年）。
丙子十三年。
丁丑十四年。
戊寅十五年。
己卯十六年。
庚辰十七年（魏太平真君元年，440年）。
辛巳十八年。
壬午十九年。
癸未二十年。
甲申二十一年。
乙酉二十二年。
丙戌二十三年（魏太平真君七年，446年）。
魏主拓跋燾（人名）錯誤地聽信了崔浩（人名）的讒言，開始毀壞佛像，迫害僧侶。沙門（佛教出家人的通稱）惠始（人名）拄著錫杖來到魏國朝廷。
發明（像法（佛教術語，指佛的教法）的興盛或衰敗，是外在的跡象，與根本的宗統無關。為什麼要記載這件事呢？記載這件事是爲了給後世留下警戒）。
拓跋燾先前信奉佛教，因為崔浩與道士寇謙之（人名）關係很好，就陰謀傾覆佛法。當時太子拓跋晃（人名）被讒言中傷，受到猜疑。拓跋晃拜沙門玄高（人名）為師，讓太子懇切地懺悔罪過。崔浩、寇謙之於是陷害太子，並牽連到玄高，將玄高抓起來絞死了。後來拓跋燾偶然進入一座寺廟，看到裡面藏有兵器，拓跋燾大怒，要誅殺寺廟裡的僧人。崔浩趁機進言，要殺光所有的僧人，焚燒佛經，毀壞佛像。寇謙之不同意，極力與崔浩爭辯，說：『你從今以後就要遭受滅族的懲罰了！』沙門惠始很有神異，赤腳走在泥濘的道路上，腳始終不沾染污泥，而且膚色鮮白，世人稱他為『白足』。他在山中入定，得知拓跋燾要毀壞佛法，就拄著錫杖來到宮門。有關部門上奏說：『有一個道人，腳比臉還白，說要入宮覲見。』多次按照軍法斬殺他，卻無法傷到他。於是惠始來到了殿庭。拓跋燾大怒，親自用佩劍砍他，惠始的身體沒有任何異樣。拓跋燾讓人把北園的老虎抓來投向惠始，老虎都潛伏著不敢看他。拓跋燾這才感到後悔，迎接惠始到殿上，向他頂禮，懺悔自己的罪過。惠始為拓跋燾說法，清楚地辨明了因果報應的道理。拓跋燾非常慚愧和恐懼，於是得了嚴重的疾病。
【English Translation】 English version: Che's (a name, specific identity needs to be determined based on context) disciples were flourishing at the time, it can be said that he obtained the talents of the world to educate them.
Yi Hai 12th year (Wei Taiyan 1st year, 425 AD).
Bing Zi 13th year.
Ding Chou 14th year.
Wu Yin 15th year.
Ji Mao 16th year.
Geng Chen 17th year (Wei Taiping Zhenjun 1st year, 440 AD).
Xin Si 18th year.
Ren Wu 19th year.
Gui Wei 20th year.
Jia Shen 21st year.
Yi You 22nd year.
Bing Xu 23rd year (Wei Taiping Zhenjun 7th year, 446 AD).
The ruler of Wei, Tuoba Tao (a name), mistakenly believed the slander of Cui Hao (a name) and began to destroy Buddhist images and persecute monks. The Shramana (a general term for Buddhist monks) Hui Shi (a name) arrived at the Wei court with a staff.
Explanation (The rise and fall of the Dharma-image (Buddhist term, referring to the Buddha's teachings) is an external sign and has nothing to do with the fundamental lineage. Why record this? To leave a warning for future generations).
Tuoba Tao previously believed in Buddhism, but because Cui Hao had a good relationship with the Taoist Kou Qianzhi (a name), he conspired to subvert the Buddhist Dharma. At that time, the Crown Prince Tuoba Huang (a name) was slandered and suspected. Tuoba Huang worshiped the Shramana Xuan Gao (a name) as his teacher, and asked the Crown Prince to sincerely repent of his sins. Cui Hao and Kou Qianzhi then framed the Crown Prince and implicated Xuan Gao, arresting Xuan Gao and strangling him to death. Later, Tuoba Tao accidentally entered a temple and saw weapons hidden inside. Tuoba Tao was furious and wanted to kill the monks in the temple. Cui Hao took the opportunity to advise that all the monks should be killed, the Buddhist scriptures burned, and the Buddhist images destroyed. Kou Qianzhi disagreed and argued with Cui Hao, saying, 'From now on, you will suffer the punishment of extermination!' The Shramana Hui Shi was very miraculous, walking barefoot on muddy roads, his feet never getting dirty, and his complexion was fair. People called him 'White Foot'. He entered Samadhi in the mountains and learned that Tuoba Tao was going to destroy the Dharma, so he came to the palace gate with a staff. The relevant department reported, 'There is a Taoist, whose feet are whiter than his face, who says he wants to enter the palace to see you.' He was repeatedly beheaded according to military law, but he could not be harmed. So Hui Shi came to the palace hall. Tuoba Tao was furious and personally cut him with his sword, but Hui Shi's body was no different. Tuoba Tao had people bring the tigers from the North Garden and throw them at Hui Shi, but the tigers all hid and dared not look at him. Tuoba Tao then felt remorse, welcomed Hui Shi to the hall, prostrated himself before him, and repented of his sins. Hui Shi preached to Tuoba Tao, clearly explaining the principles of cause and effect. Tuoba Tao was very ashamed and frightened, and then contracted a serious illness.
。通身發瘡。痛苦難忍。崔寇二人。次發惡疾。崔后滅族。
祥符蔭曰。佛法之在人心。如月之於水然。水清月見。水濁月隱。人心無妄。佛法全彰。人心不明。佛法不顯。非佛法有隱顯之殊。由人心有明暗之別也。水雖有清濁。澄空之朗月何虧。人自造孽殃。其于佛法也何損。況以法眼觀之。順逆無非佛事。興廢總屬空花。茫茫生死苦趣中。不知何因而得報為人。又不知何因而得為國王。為大臣。乃不究明真心。扶植正道。一念謬信。造孽無端。亦可悲矣。故書之以示儆焉。
丁亥二十四年。
戊子二十五年。
己丑二十六年。
庚寅二十七年(魏太平真君十一年) 六月魏崔浩伏誅滅族。
辛卯二十八年。
佛滅后一千四百年。
壬辰二十九年 魏主燾為中常侍宗愛所弒。
癸巳三十年(魏興安二年)。
魏主成帝浚佛隆奉佛法。
孝武帝(諱駿文帝子在位十一年改元者二)。
孝武帝甲午孝建元年(魏興光元年)。
乙未二年(魏太安元年)。
丙申三年。
丁酉大明元年。
祖付菩提達摩正法眼藏 示寂。
祖至南印度。先是彼王名香至。尊重供余。度越倫等。又施無價寶珠。時王有三子。曰月
【現代漢語翻譯】 現代漢語譯本： 全身長滿毒瘡，痛苦難以忍受。崔浩和寇謙之二人，隨後也得了惡疾。崔浩後來被滅族。 祥符（年號）的作者評論說：佛法在人心中的作用，就像月亮在水中的倒影一樣。水清澈，月亮就顯現；水渾濁，月亮就隱沒。人心沒有妄念，佛法就完全彰顯；人心不明，佛法就不顯現。不是佛法有隱沒和顯現的區別，而是人心有光明和黑暗的差別啊。水雖然有清澈和渾濁，但澄澈天空中的明月有什麼虧損呢？人自己造孽受殃，對於佛法又有什麼損害呢？況且用法眼來看，順境和逆境無非都是佛事，興盛和衰敗總歸是虛幻的景象。茫茫生死苦海中，不知道是什麼原因能夠得到人身，又不知道是什麼原因能夠成為國王、成為大臣，卻不去探究明白真心，扶持正道，一念錯誤的相信，造孽沒有盡頭，真是可悲啊。所以寫下這些來警示後人。 丁亥二十四年（時間不詳）。 戊子二十五年（時間不詳）。 己丑二十六年（時間不詳）。 庚寅二十七年（魏太平真君十一年，公元450年）六月，北魏崔浩被處死並滅族。 辛卯二十八年（時間不詳）。 佛滅后一千四百年。 壬辰二十九年（時間不詳）北魏皇帝拓跋燾被中常侍宗愛所殺。 癸巳三十年（魏興安二年，時間不詳）。 北魏主成帝（應為文成帝）大力推崇佛法。 孝武帝（諱劉駿，文帝之子，在位十一年，改年號兩次）。 孝武帝甲午孝建元年（魏興光元年，時間不詳）。 乙未二年（魏太安元年，時間不詳）。 丙申三年（時間不詳）。 丁酉大明元年（時間不詳）。 祖師（指菩提達摩）傳付菩提達摩正法眼藏后，示寂（圓寂）。 祖師到達南印度。先前，那裡的國王名叫香至（國王名），非常尊重並供養他，超越了所有其他人。又佈施了無價的寶珠。當時國王有三個兒子，名叫月凈三藏（王子名）。
【English Translation】 English version: His whole body broke out in sores, causing unbearable suffering. Cui Hao and Kou Qianzhi also developed severe illnesses afterward. Cui Hao's clan was later exterminated. The commentator of Xiangfu (era name) said: 'The presence of the Buddha-dharma in people's hearts is like the moon reflected in water. When the water is clear, the moon appears; when the water is turbid, the moon disappears. When the mind is free from delusion, the Buddha-dharma is fully manifested; when the mind is unclear, the Buddha-dharma is not apparent. It is not that the Buddha-dharma has distinctions of being hidden or revealed, but that people's minds have differences of being bright or dark. Although water may be clear or turbid, what loss is there to the bright moon in the clear sky? People create their own karmic misfortunes, what harm does that do to the Buddha-dharma? Moreover, viewed with the Dharma eye, favorable and adverse circumstances are nothing but Buddha's work, and prosperity and decline are all illusory flowers. In the vast sea of suffering of birth and death, one does not know what causes lead to being reborn as a human, nor what causes lead to becoming a king or a minister, yet one does not investigate and understand the true mind, and support the right path. With one mistaken belief, one creates endless karma, which is truly lamentable. Therefore, I write this to warn future generations.' Year 24 of Dinghai (year unknown). Year 25 of Wuzi (year unknown). Year 26 of Jichou (year unknown). Year 27 of Gengyin (11th year of the Taiping Zhenjun era of the Wei Dynasty, 450 AD). In June, Cui Hao of the Northern Wei Dynasty was executed and his clan exterminated. Year 28 of Xinmao (year unknown). 1400 years after the Parinirvana of the Buddha. Year 29 of Renchen (year unknown). Emperor Tuoba Tao of the Northern Wei Dynasty was assassinated by the palace attendant Zong Ai. Year 30 of Guisi (2nd year of the Xing'an era of the Wei Dynasty, year unknown). Emperor Cheng of the Northern Wei Dynasty (should be Emperor Wencheng) greatly promoted the Buddha-dharma. Emperor Xiaowu (personal name Liu Jun, son of Emperor Wen, reigned for eleven years, changed era names twice). Year 1 of Xiaojian of Jiawu under Emperor Xiaowu (1st year of the Xingguang era of the Wei Dynasty, year unknown). Year 2 of Yiwei (1st year of the Taian era of the Wei Dynasty, year unknown). Year 3 of Bingshen (year unknown). Year 1 of Daming of Dingyou (year unknown). The Patriarch (Bodhidharma) transmitted the Bodhidharma's Eye Treasury of the True Dharma and then entered Parinirvana (passed away). The Patriarch arrived in South India. Previously, the king there was named Xiangzhi (King's name), who greatly respected and supported him, surpassing all others. He also donated priceless jewels. At that time, the king had three sons, named Yuejing Sanzang (Prince's name).
凈多羅。曰功德多羅。曰菩提多羅。其季。開士也。祖欲試其所得。乃以所施珠。問三王子曰。此珠圓明。有能及否。月凈功德皆曰。此珠七寶中尊。固無逾也。菩提曰。此是世寶。未足為上。于諸寶中。法寶為上。此是世光。未足為上。于諸光中。智光為上。此是世明。未足為上。于諸明中。心明為上。此珠光明。不能自照。要假智光。光辨於此。既辨此已。即知是珠。既知自珠。即名其寶。若明其寶。寶不自寶。若辨其珠。珠不自珠。珠不自珠者。要假智珠而辨世珠。寶不自寶者。要假智寶以明法寶。然則師有其道。其寶即見。眾生有道。心寶亦然。祖嘆其辯慧。乃復問曰。于諸物中。何物無相。曰。于諸物中。不起無相。又問于諸物中。何物最高。曰。于諸物中。人我最高。又問于諸物中。何物最大。曰。于諸物中。法性最大。祖知是法器。以時尚未至。且默而混之。及香至。王厭世。眾皆號絕。菩提多羅獨于柩前入定。經七日而出。遂依祖求出家。既受具。祖告曰。如來以正法眼。付大迦葉。如是展轉。乃至於我。我今囑汝。聽吾偈曰。心地生諸種。因事復生理。果滿菩提圓。花開世界起。祖付法已。即于座上起立。舒左右手。各放光明二十七道。五色晃曜。又踴身虛空。高七多羅樹。化火自焚。空中舍利如
雨。大眾建塔收供。
祥符蔭曰。靈丹一粒。點鐵成金。至理一言。轉凡成聖。歷觀諸祖。未承大法之前。種種示見。知見不一。一經法化。如空水相融。初無剩跡。傳佛密印。以紹真宗。授受得人。能事告畢。師資相待。間不容髮。時節因緣固有自在。故曰。茍非其人。道不虛行。
宗統編年卷之七 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之八
祖紀
東土祖師
(西天二十八東震旦第一)世祖
諱菩提達磨。南天竺國香至王第三子也。得法于般若多羅尊者。尊者謂曰。汝于諸法。已得通量。達磨者。通大之義也。更今名。祖問當往何國作佛事。尊者曰。汝雖得法。未可遠遊。且止南天。待吾滅后六十七載。當往震旦。設大法藥。直接上根。慎勿速行。衰于日下。又問。彼有大士。堪為法器否。千載之下。有留難否。尊者曰。汝所化之方。獲菩提者。不可勝數。吾滅后六十餘年。彼國有難。水中文布。自善降之。汝至南方勿住。彼惟好有為功業。不見佛理。汝傳法印。不可久留。聽吾偈曰。路行跨水復逢羊。獨自棲棲暗渡江。日下可憐雙象馬。二株嫩桂久昌昌。又問。此後更有何事。尊者曰。從是已去。一百五十年。而有小難。聽吾
【現代漢語翻譯】 現代漢語譯本：下雨。大眾建造佛塔並供養。
祥符蔭評論說：『靈丹一粒，點鐵成金；至理一言，轉凡成聖。』縱觀歷代祖師，在未承受大法之前，種種示現，知見各不相同。一旦經過佛法的教化，就像水融入空中，不留一絲痕跡。傳佛的秘密心印，是爲了繼承真正的宗脈。傳授得到合適的人，該做的事情就完成了。師父和弟子之間的相互等待，時間非常短暫。時節因緣自有其自在之處。所以說：『如果不是那個人，道是不會白白施行的。』
宗統編年卷之七 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之八
祖紀
東土祖師
（西天二十八祖，東震旦（古代中國的稱謂）第一祖）世祖
名諱菩提達磨（Bodhidharma），是南天竺國香至王的第三個兒子。從般若多羅尊者（Prajnatara）那裡得到佛法。尊者對他說：『你對於諸法，已經通達明瞭。達磨（Dharma）的意思，就是通達廣大的意義。』現在為你改名。祖師問應該到哪個國家去做佛事。尊者說：『你雖然得到了佛法，但還不能遠遊。暫且留在南天竺。等我滅度后六十七年，你應該前往震旦（古代中國的稱謂），施設大法藥，直接接引上根之人。千萬不要快速前往，在那裡會衰敗於日下。』又問：『那裡有大士，可以作為佛法的器皿嗎？千年之後，會有阻礙和困難嗎？』尊者說：『你所教化的地方，獲得菩提（Bodhi，覺悟）的人，數不勝數。我滅度后六十多年，那個國家會有災難，水中文布。自會有人善於平息災難。你到達南方不要停留，那裡的人只喜歡有為的功業，看不見佛理。你傳授佛法心印，不可久留。聽我的偈語說：『路行跨水復逢羊，獨自棲棲暗渡江。日下可憐雙象馬，二株嫩桂久昌昌。』又問：『此後還有什麼事情發生？』尊者說：『從這以後，一百五十年，會有小的災難。』聽我的偈語說：
【English Translation】 English version: Rain. The assembly built a pagoda and made offerings.
Xiangfu Yin commented: 'A single elixir transforms iron into gold; a single word of profound truth turns the ordinary into the saintly.' Looking back at the patriarchs, before receiving the great Dharma, various manifestations and views differed. Once transformed by the Buddha's teachings, it is like water merging into the sky, leaving no trace. Transmitting the Buddha's secret seal is to inherit the true lineage. When the transmission is received by the right person, the task is complete. The waiting between master and disciple is extremely brief. The timing and conditions have their own freedom. Therefore, it is said: 'If it is not the right person, the Way will not be practiced in vain.'
Chronicles of the Lineage, Volume 7 卍 New Continued Collection, Volume 86, No. 1600, Chronicles of the Lineage
Chronicles of the Lineage, Volume 8
Annals of the Patriarchs
Patriarchs of the Eastern Land
(The 28th Patriarch in Western India, the 1st Patriarch in Eastern China) Worldly Ancestor
His name was Bodhidharma (菩提達磨), the third son of King Xiangzhi of South India. He obtained the Dharma from Venerable Prajnatara (般若多羅尊者). The Venerable said to him, 'You have already thoroughly understood all dharmas. Dharma (達磨) means to understand the great meaning.' Now I will change your name. The Patriarch asked which country he should go to perform Buddha's work. The Venerable said, 'Although you have obtained the Dharma, you cannot travel far yet. Stay in South India for now. After I pass away in sixty-seven years, you should go to Zhendan (震旦, ancient name for China) to administer the great Dharma medicine, directly guiding those with superior roots. Do not go quickly, as you will decline there under the sun.' He also asked, 'Are there great beings there who can be vessels for the Dharma? Will there be obstacles and difficulties after a thousand years?' The Venerable said, 'In the places you will transform, those who attain Bodhi (菩提, enlightenment) will be countless. More than sixty years after my passing, that country will have a disaster, water within the text. Someone will naturally be skilled at pacifying the disaster. Do not stay in the South when you arrive, as the people there only like meritorious deeds with effort and do not see the Buddha's principles. You must not stay long when you transmit the Dharma seal. Listen to my verse: 'Walking the road, crossing water, again meeting a sheep, alone and quietly crossing the river. Pitiful under the sun are the pair of elephants and horses, two young cassia trees will flourish for a long time.' He also asked, 'What else will happen after this?' The Venerable said, 'From this point on, in one hundred and fifty years, there will be small disasters.' Listen to my verse:
讖偈曰。心中雖吉外頭兇。川下僧房名不中。為遇毒龍生武子。忽逢小鼠寂無窮。又問此後如何。曰。卻後二百二十年。林下一人。當得道果。聽吾讖曰。震旦國中無別路。要假兒(一作侄)孫腳下行。金雞解銜一粒粟。供養十方羅漢僧。(復演諸偈。皆預讖佛教隆替事。具寶林傳。及聖胄集)祖恭稟教義。服勤左右。迨尊者順世。遂演化本國。
宋孝武帝戊戌大明二年(魏太安四年)。
(西天二十八東震旦第一)世少林祖嗣宗統(在西竺六十七年。來震旦九年。航海三年。通共七十九年) 發明(西天稱名。處難稽也此土稱處。不敢名也)。
己亥三年。
祖留化本國度攝六宗。
時有二師。一名佛大先。二名佛大勝。多本與祖同舉佛陀䟦陀小乘禪觀。佛大先既遇般若多羅尊者。舍小趣大與祖並化。時號為二甘露門矣。而佛大勝多更分徒。而為六宗。第一有相宗。第二無相宗。第三定慧宗。第四戒行宗。第五無得宗。第六寂靜宗。各封己解。別展化源。祖喟然嘆曰。彼之一師。已陷牛跡。況復支離。而分六宗。我若不除。永纏邪見。言已。微見神力。至有相宗所。問曰。一切諸法。何名實相。彼眾中有一尊長薩婆羅答曰。于諸相中。不五諸相。是名實相。祖曰。一切諸相而不互者
【現代漢語翻譯】 現代漢語譯本： 讖偈說：『心中雖然吉祥外表卻兇險，川字下面的僧房名字不吉利。因為遇到毒龍而生下武子，忽然遇到小鼠就寂滅無窮。』又問此後會如何。回答說：『在那之後二百二十年，林下會有一人，應當證得道果。』聽我說這讖語：『震旦（中國）國內沒有別的路，要藉助兒（一作侄）孫的腳步行走。金雞會解開銜著的一粒粟米，供養十方羅漢僧。』（又演說了各種偈語，都預言了佛教的興盛和衰落之事，詳細記載在《寶林傳》和《聖胄集》中。）祖恭敬地接受教義，勤勞地侍奉在尊者左右，等到尊者圓寂后，就在本國弘揚佛法。
宋孝武帝戊戌大明二年（458年）（魏太安四年）。
（西天第二十八祖，東震旦第一祖）世少林祖嗣宗統（在西竺（印度）六十七年，來震旦（中國）九年，航海三年，總共七十九年）發明（在西天稱名，處難稽也，此土稱處，不敢名也）。
己亥三年（459年）。
祖師留在本國教化，度化攝受六宗。
當時有兩位法師，一位名叫佛大先，一位名叫佛大勝，大多原本與祖師一同修習佛陀䟦陀的小乘禪觀。佛大先遇到般若多羅尊者后，捨棄小乘而趨向大乘，與祖師一同弘揚佛法，當時被稱為二甘露門。而佛大勝大多更加分化徒眾，而成為六宗：第一有相宗，第二無相宗，第三定慧宗，第四戒行宗，第五無得宗，第六寂靜宗。各自固守自己的理解，分別發展教化來源。祖師喟然嘆息說：『他們的一位法師，已經陷入牛跡（比喻淺薄的見解），何況又支離破碎地分為六宗。我如果不加以匡正，將永遠被邪見纏繞。』說完，稍微顯現神通力量，來到有相宗所在地，問道：『一切諸法，什麼叫做實相？』他們當中有一位尊長薩婆羅回答說：『在各種現象中，不否定各種現象，就叫做實相。』祖師說：『一切現象而不互相排斥的，是什麼？』
【English Translation】 English version: The prophetic verse says: 'Though auspicious within, ominous without. The monastery below the river has an inauspicious name. Because of encountering a poisonous dragon, a Wu child is born. Suddenly encountering a small mouse, there is endless silence.' Someone asked what would happen after this. The reply was: 'Two hundred and twenty years after that, a person under the forest will attain the fruit of the Way.' Listen to my prophecy: 'Within the land of Zhendan (China), there is no other path. One must rely on the feet of sons (or nephews) to walk. The golden rooster will untie a grain of millet it holds in its beak, to offer to the Arhat monks of the ten directions.' (He further expounded various verses, all foretelling the rise and fall of Buddhism, as recorded in detail in the 'Baolin Zhuan' and 'Shengzhou Ji'). Zu respectfully received the teachings and diligently served the Venerable One. After the Venerable One passed away, he propagated the Dharma in his native land.
In the second year of the Daming era during the reign of Emperor Xiaowu of the Song Dynasty, Wuxu year (458 AD) (the fourth year of the Tai'an era of the Wei Dynasty).
(The twenty-eighth patriarch of the Western Heaven, the first patriarch of the Eastern Zhendan (China)) The world's Shaolin ancestral successor Zongtong (spent sixty-seven years in the Western India (West Zhubu), nine years in Zhendan (China), and three years at sea, totaling seventy-nine years) - Manifestation (Named in the Western Heaven as Chu Nanqi, here we call him Chu, daring not to name him).
In the third year of Jihai (459 AD).
The Patriarch remained in his native land to teach and transform, delivering and embracing the six schools.
At that time, there were two teachers, one named Foda Xian and the other named Foda Sheng. They mostly practiced the Hinayana (Small Vehicle) meditation of Buddhabhadra together with the Patriarch. After Foda Xian encountered Venerable Prajnatara, he abandoned the Hinayana and turned to the Mahayana (Great Vehicle), propagating the Dharma together with the Patriarch, and they were then known as the Two Gates of Ambrosia. Foda Sheng, however, further divided his followers into six schools: first, the School of Characteristics (Youxiang Zong); second, the School of No-Characteristics (Wuxiang Zong); third, the School of Samadhi and Wisdom (Dinghui Zong); fourth, the School of Precepts and Conduct (Jiexing Zong); fifth, the School of No-Attainment (Wude Zong); and sixth, the School of Tranquility (Jijing Zong). Each clung to their own interpretations and separately developed their sources of teaching. The Patriarch sighed and said: 'One of their teachers has already fallen into the tracks of an ox (a metaphor for shallow views), how much more so when they are fragmented into six schools. If I do not correct them, they will be forever entangled in wrong views.' Having said this, he subtly manifested his spiritual power and went to the location of the School of Characteristics, asking: 'Among all dharmas, what is called the true nature?' Among them, an elder named Sarvabha replied: 'Among all phenomena, not denying all phenomena, is called the true nature.' The Patriarch said: 'What is it that is all phenomena without being mutually exclusive?'
。若名實相。當何定耶。彼曰。于諸相中。實無有定。若定諸相。何名為實。祖曰。諸相不定。便名實相汝今不定。當何得之。彼曰。我言不定。不說諸相。當說諸相。其義亦然。祖曰。汝言不定。當爲實相。定不定故。即非實相。彼曰。定既不定。即非實相。知我非故。不定不變。祖曰。汝今不變。何名實相。已變已往。其義亦然。彼曰。不變當在。在不在故。故變實相。以定其義。祖曰。實相不變。變即非實。于有無中何名實相。薩婆羅心知聖師懸解潛達。即以手指虛空曰。此是世間有相。亦能空故。當我此身。得似此否。祖曰。若解實相。即見非相。若了非相。其色亦然。當於色中。不失色體。于非相中。不礙有故。若能是解。此名實相。彼眾聞已。心意朗然。欽禮信受。祖瞥然匿跡。至無相宗所而問曰。汝言無相。當何證之。彼眾中有波羅提者答曰。我明無相。心不見故。祖曰。汝心不見。當何明之。彼曰。我明無相。心不取捨。當於明時。亦無當者。祖曰。于諸有無。心不取捨。又無當者。諸明無故。彼曰。入佛三昧。尚無所得。何況無相。而欲知之。祖曰。相既不知。誰云有無。尚無所得。何名三昧。彼曰。我說不證。證無所證。非三昧故。我說三昧。祖曰。非三昧者。何當名之。汝既不證。非證何證。
【現代漢語翻譯】 現代漢語譯本： 問：如果名與實相符，那該如何確定呢？ 答：在各種表象（相）中，實在是沒有確定的。如果確定了各種表象，又怎麼能稱之為『實』呢？ 祖師說：各種表象不確定，就叫做『實相』。你現在不確定，又從哪裡得到它呢？ 答：我說不確定，不是說各種表象。如果說各種表象，道理也是一樣的。 祖師說：你說不確定，就應該是實相。因為確定與不確定，就不是實相。 答：確定既然是不確定的，就不是實相。知道我不是故意的，所以不確定也不會改變。 祖師說：你現在不變，又怎麼能稱之為『實相』？已經改變已經過去的，道理也是一樣的。 答：不變應當存在，因為存在與不存在的緣故，所以改變實相，來確定它的意義。 祖師說：實相是不變的，改變就不是實相。在有和無之中，怎麼能稱之為『實相』？ 薩婆羅心（Sarvarthasiddhi，一切義成）知道聖師已經領悟，就用手指著虛空說：『這是世間有相，也能空無。我的身體，能像這樣嗎？』 祖師說：如果理解了實相，就能看到非相。如果明白了非相，它的色也是如此。應當在色中，不失去色的本體。在非相中，不妨礙有。如果能夠這樣理解，這就叫做實相。 眾人聽了之後，心意豁然開朗，恭敬地行禮並信受。祖師忽然消失了軌跡，到了無相宗的地方，問道：『你們說無相，用什麼來證明它呢？』 眾人中有波羅提（Pratityasamutpada，緣起）回答說：『我明白無相，因為心不見它。』 祖師說：『你的心不見它，用什麼來明白它呢？』 答：我明白無相，心不取捨。在明白的時候，也沒有明白的主體。 祖師說：對於各種有和無，心不取捨，又沒有明白的主體，各種明白都空無。 答：進入佛的三昧（Samadhi，禪定），尚且沒有所得，何況是無相，又怎麼能知道它呢？ 祖師說：相既然不能知道，誰說有有無無？尚且沒有所得，怎麼能稱之為三昧？ 答：我說不證，是因為證無所證，所以不是三昧。我說的是三昧。 祖師說：不是三昧，那該怎麼稱呼它？你既然不證，不是證又是什麼證？
【English Translation】 English version: Question: If name and reality correspond, how should it be determined? Answer: Among all phenomena (lakshana), there is truly no fixed determination. If phenomena are fixed, how can it be called 'reality' (satya)? The Patriarch said: The indeterminacy of all phenomena is called 'true reality' (bhuta-tathata). If you are now indeterminate, from where do you obtain it? Answer: When I speak of indeterminacy, I am not speaking of phenomena. If I were to speak of phenomena, the principle would be the same. The Patriarch said: Your speaking of indeterminacy should be true reality. Because of determination and indeterminacy, it is not true reality. Answer: Since determination is indeterminate, it is not true reality. Knowing that I am not intentional, therefore indeterminacy does not change. The Patriarch said: If you are now unchanging, how can it be called 'true reality'? What has changed and passed is the same principle. Answer: The unchanging should exist. Because of existence and non-existence, it changes true reality to determine its meaning. The Patriarch said: True reality is unchanging; change is not true reality. In existence and non-existence, how can it be called 'true reality'? Sarvarthasiddhi (薩婆羅心, meaning 'all wishes fulfilled') knew that the Holy Teacher had understood, and pointed to the void, saying: 'This is the world of phenomena, which can also be empty. Can my body be like this?' The Patriarch said: If you understand true reality, you will see non-phenomena. If you understand non-phenomena, its form (rupa) is also like that. You should not lose the essence of form within form. In non-phenomena, there is no obstruction to existence. If you can understand this, it is called true reality. Upon hearing this, the assembly's minds became clear and bright, and they respectfully bowed and accepted it with faith. The Patriarch suddenly disappeared and went to the school of No-phenomena (無相宗), asking: 'You speak of no-phenomena, how do you prove it?' Among the assembly, Pratityasamutpada (波羅提, meaning 'dependent origination') answered: 'I understand no-phenomena because the mind does not see it.' The Patriarch said: 'If your mind does not see it, how do you understand it?' Answer: I understand no-phenomena because the mind does not grasp or reject. At the time of understanding, there is also no understander. The Patriarch said: Regarding all existence and non-existence, the mind does not grasp or reject, and there is no understander. All understanding is empty. Answer: Entering the Samadhi (三昧, meaning 'concentration') of the Buddha, there is still nothing to be attained, how much more so with no-phenomena, how can one know it? The Patriarch said: Since phenomena cannot be known, who says there is existence or non-existence? Since there is nothing to be attained, how can it be called Samadhi? Answer: I say 'no-proof' because there is nothing to prove, therefore it is not Samadhi. I am speaking of Samadhi. The Patriarch said: If it is not Samadhi, what should it be called? Since you do not prove, what is it that you are proving if it is not proof?
波羅提聞祖辨析。即悟本心。禮謝于祖。懺悔往謬。祖記曰。汝當得果。不久證之。此國有魔。非久降之。言已忽然不見。至定慧宗所。問曰。汝學定慧。為一為二。彼眾中有婆蘭陀者答曰。我此定慧。非一非二。祖曰。既非一二。何名定慧。彼曰。在定非定。處慧非慧。一即非一二。亦不二。祖曰。當一不一。當二不二。既非定慧。約何定慧。彼曰。不一不二。定慧能知。非定非慧。亦復然矣。祖曰。慧非定故。然何知哉。不一不二。誰定誰慧。婆蘭陀聞之。疑心冰釋。至戒行宗所。問曰。何者名戒。云何名行。當此戒行。為一為二。彼眾中有一賢者答曰。一二二一。皆彼所生。依教無染。此名戒行。祖曰。汝言依教。即是有染。一二俱破。何言依教。此二違背。不及於行。內外非明。何名為戒。彼曰。我有內外。彼已知竟。既得通達。便是戒行。若說違背。俱是俱非。言及清凈。即戒即行。祖曰。俱是俱非。何言清凈。既得通故。何談內外。賢者聞之即。自慚服。至無得宗所。問曰。汝云無得。無得何得。既無所得。亦無得得。彼眾中有寶靜者答曰。我說無得。非無得得。當說得得。無得是得。祖曰。得既不得。得亦非得。既云得得。得得何得。彼曰。見得非得。非得是得。若見不得。名為得得。祖曰。得既非得
。得得無得。既無所得。當何得得。寶靜聞之。頓除疑網。至寂靜宗故。問曰。何名寂靜。於此法中。誰靜誰寂。彼眾中有尊者答曰。此心不動。是名為寂。於法無染。名之為靜。祖曰。本心不寂。要假寂靜。本來寂故。何用寂靜。彼曰。諸法本空。以空空故。于彼空空。故名寂靜。祖曰。空空已空。諸法亦爾。寂靜無相。何靜何寂。彼尊者聞祖指誨。豁然開悟。於是六眾。咸誓歸依。
庚子四年(魏和平元年)。
祖留化天竺。
辛丑五年。
壬寅六年。
癸卯七年。
甲辰八年。
明帝(諱彧在位八年改元者二)。
明帝乙巳泰始元年(先稱景和元年)。
丙午二年(魏天安元年)。
丁未三年(魏皇興元年)。
佛教來東土四百年。
戊申四年。
己酉五年。
庚戌六年。
辛亥七年(魏延興元年)。
壬子泰豫元年。
蒼梧王(諱昱在位四年改元者一)。
蒼梧王癸丑元徽元年。
甲寅二年。
乙卯三年。
丙辰四年(魏承明元年)。
順帝(諱準在位三年改元者一)。
順帝丁巳升明元年(魏太和元年)。
戊午二年。
己未(四月前宋升
明三年五月后齊建元元年) (是歲齊代宋)。
宋立寺一千九百一十三所。譯經二百一十部。
齊(姓蕭氏)。
高帝(諱道成代宋在位四年)。
高帝庚申建元二年。
辛酉三年。
壬戌四年。
武帝(諱賾在位十一年)。
武帝癸亥明永元年。
甲子二年齊范縝作神滅論(書何。著邪見也)。
齊司徒王子良奉佛。范縝盛稱無佛。著神滅論。以為形者。神之質。神者。形之用也。神之於形。猶利之於刀。未有刀沒而利存。豈容形亡。而神在哉。
祥符蔭曰。縝此論。謂人死神滅。蓋斷見也。邪見有六十四常見。斷見。亦常亦斷見。非常非斷見。單復綜錯之有六十四見。均之不達大道。執著邪見也。今世間作此斷見者多。是以撥無因果。豈知此形雖滅。愚者業識未泯。至人智照無方。安得形亡而神滅乎。縝尚未知邪見之邊表。又何足以語夫。佛道之圓妙哉。當時蕭琛曹思文難之詳矣。刀沒而利盡。固也。利盡而刀存。其謂之何。
沙門對制稱名著為令。
沙門法獻玄暢。于帝前稱名。或稱貧道。帝訝之。以問中書王儉。儉曰。漢魏佛法初來。對上稱謂。載記無聞。至宋魏始盛。沙門多稱貧道而預坐。帝曰。稱名始得宜。可著令
【現代漢語翻譯】 現代漢語譯本
(明三年五月后齊建元元年)（479年）（這一年齊取代了宋）。
宋朝建立了寺廟一千九百一十三所，翻譯佛經二百一十部。
齊（姓蕭）。
高帝（名道成，取代宋朝，在位四年）。
高帝庚申建元二年（480年）。
辛酉三年（481年）。
壬戌四年（482年）。
武帝（名賾，在位十一年）。
武帝癸亥明永元年（483年）。
甲子二年（484年），齊朝的范縝寫了《神滅論》（這本書有什麼問題？是邪見）。
齊朝的司徒王子良信奉佛教，范縝極力宣揚沒有佛，寫了《神滅論》，認為形體是精神的物質基礎，精神是形體的作用。精神對於形體，就像鋒利對於刀。沒有刀消失而鋒利存在的，怎麼能容許形體滅亡而精神存在呢？
祥符蔭說：范縝的這種論調，認為人死後精神就滅亡，是斷見。邪見有六十四種，包括常見、斷見、亦常亦斷見、非常非斷見。單獨、重複、綜合交錯，共有六十四種見解，都不能通達大道，是執著于邪見。現在世間作這種斷見的人很多，因此否定因果。哪裡知道這形體雖然滅亡，愚人的業識還沒有消失，得道之人的智慧光明沒有窮盡，怎麼能形體滅亡而精神滅亡呢？范縝尚且不知道邪見的邊際，又怎麼能夠談論佛道的圓滿玄妙呢？當時蕭琛、曹思文反駁他的觀點非常詳細。刀消失而鋒利消失，固然是這樣，鋒利消失而刀存在，又該怎麼說呢？
命令僧侶在皇帝面前自稱名字。
僧侶法獻、玄暢在皇帝面前自稱名字，或者自稱『貧道』。皇帝感到驚訝，就問中書王儉。王儉說：漢朝、魏朝佛教剛傳入中國時，對皇帝的稱謂，史書沒有記載。到宋朝、魏朝才開始盛行，僧侶大多自稱『貧道』並且參與朝政。皇帝說：稱名字才合適，可以寫成法令。
【English Translation】 English version
(After May of the 3rd year of the Ming era, the 1st year of the Jianyuan era of the Qi dynasty) (479 AD) (In this year, the Qi dynasty replaced the Song dynasty).
The Song dynasty established 1,913 temples and translated 210 Buddhist scriptures.
The Qi dynasty (family name was Xiao).
Emperor Gao (personal name was Daocheng, replaced the Song dynasty, reigned for four years).
The 2nd year of the Jianyuan era of Emperor Gao, Gengshen (480 AD).
The 3rd year, Xinyou (481 AD).
The 4th year, Renxu (482 AD).
Emperor Wu (personal name was Ze, reigned for eleven years).
The 1st year of the Mingyong era of Emperor Wu, Guihai (483 AD).
The 2nd year, Jiazi (484 AD), Fan Zhen of the Qi dynasty wrote 'On the Extinction of the Soul' (Shenmielun) (What's wrong with this book? It's a heretical view).
Wang Ziliang, the Situ (司徒, Minister Over the Masses) of the Qi dynasty, believed in Buddhism. Fan Zhen strongly advocated that there is no Buddha and wrote 'On the Extinction of the Soul', believing that the body is the material basis of the spirit, and the spirit is the function of the body. The spirit to the body is like sharpness to a knife. There has never been a case where the knife disappears and the sharpness remains. How can it be allowed that the body perishes and the spirit exists?
Xiangfu Yin said: Zhen's argument, which claims that the spirit vanishes after death, is a nihilistic view (斷見, duànjiàn). Heretical views include sixty-four types: eternalism (常見, chángjiàn), nihilism (斷見, duànjiàn), both eternal and nihilistic, neither eternal nor nihilistic. Single, repeated, comprehensive, and mixed, there are sixty-four views in total, all of which fail to reach the Great Way and are clinging to heretical views. Many people in the world today hold this nihilistic view, thus denying cause and effect. How can they know that although this body perishes, the karmic consciousness of the ignorant has not disappeared, and the wisdom and illumination of the enlightened are boundless? How can the body perish and the spirit vanish? Zhen does not even know the boundaries of heretical views, so how can he talk about the perfect and profound nature of the Buddha's path? At that time, Xiao Chen and Cao Siwen refuted his views in detail. It is certain that when the knife disappears, the sharpness disappears. But what about the sharpness disappearing while the knife remains?
An order was issued for monks to state their names before the emperor.
The monks Faxian and Xuanchang stated their names before the emperor or referred to themselves as 'Pindao' (貧道, 'poor Daoist,' a humble term used by monks). The emperor was surprised and asked Wang Jian, the Zhongshu (中書, Palace Secretary). Wang Jian said: When Buddhism first came to China during the Han and Wei dynasties, there was no record of how to address the emperor. It was not until the Song and Wei dynasties that it became popular, and monks often referred to themselves as 'Pindao' and participated in politics. The emperor said: Stating one's name is more appropriate and should be written into law.
以為定式。
祥符蔭曰。出家之法。對眾稱名。上可以通於帝王。次可以施於一切。其稱貧道貧衲。皆非所宜。至稱臣僧。則起于晚季蓋率土之濵。莫非草莽之臣。而世外之人。未忘於世間之禮。當引分也。趙宋時因受敕開堂稱臣僧。而後世效之。遂為時式。愚以為對眾宜稱僧稱名。對制當稱臣。齊之著令。亦一時之見也。
乙丑三年。
丙寅四年。
丁卯五年。
姬光生(是為二祖) 發明(諸祖未嗣統時。皆書名。做君父前。臣子稱名之義也)。
父寂。武牢人。以無子禱祈既久。一夕有異光照室。母遂懷妊。生而名之曰光。
戊辰六年。
己巳七年。
庚午八年。
辛未九年。
壬申十年。
癸酉十一年。
明帝(諱鸞在位五年)。
明帝甲戌建武元年。
乙亥二年。
丙子三年。
丁丑四年。
戊寅永泰元年。
東昏侯(名寶卷在位二年)。
東昏侯己卯永元元年。
庚辰二年(魏景明元年)。
和帝(名寶融在位一年)。
利帝辛巳中興元年。
齊譯經二十人出經律論等四十七部。凡三百五十卷。
梁(姓蕭氏。都建康)。
武帝(
【現代漢語翻譯】 以為定式。
祥符（宋真宗年號，1008-1016年）蔭曰：出家的方法，當著大眾稱呼自己的名字，向上可以通達于帝王，其次可以施用於一切場合。稱呼『貧道』、『貧衲』都不太合適。至於稱『臣僧』，則是從晚近時期開始的，大概是因為普天之下，莫非是君王的臣民，而出世之人，也沒有忘記世間的禮節，應當引以為本分。趙宋（趙匡胤建立的宋朝，960-1279年）時期因為接受皇帝的敕令開堂說法而稱『臣僧』，後世效仿，就成了當時的規矩。我認為當著大眾應該稱『僧』稱『名』，對皇帝則應當稱『臣』。齊朝的著令，也是一時之見。
乙丑三年。
丙寅四年。
丁卯五年。
姬光生（是為二祖（二祖慧可，487-593年））發明（諸祖未繼承王位時，都只寫名字，這是在君父面前，臣子稱呼名字的禮義）。
父親去世。武牢（今河南滎陽）人。因為沒有兒子，祈禱了很久。一天晚上有奇異的光照亮房間，母親於是懷孕，生下來后給他取名叫光。
戊辰六年。
己巳七年。
庚午八年。
辛未九年。
壬申十年。
癸酉十一年。
明帝（諱鸞，在位五年）。
明帝甲戌建武元年（494年）。
乙亥二年。
丙子三年。
丁丑四年。
戊寅永泰元年。
東昏侯（名寶卷，在位二年）。
東昏侯己卯永元元年（499年）。
庚辰二年（魏景明元年（500年））。
和帝（名寶融，在位一年）。
利帝辛巳中興元年。
齊朝翻譯經典的有二十人，翻譯出經、律、論等四十七部，共三百五十卷。
梁（姓蕭氏，都城在建康）。
武帝（
【English Translation】 It is considered a fixed rule.
Xiangfu (reign title of Emperor Zhenzong of Song Dynasty, 1008-1016) Yin said: The method of leaving home (becoming a monk) is to address oneself by name in front of the assembly, which can reach the emperor above and be applied to all occasions below. It is not appropriate to call oneself 'poor Daoist' or 'poor monk'. As for calling oneself 'minister-monk', it started in recent times, probably because everyone under heaven is a subject of the king, and those who have left the world have not forgotten the etiquette of the world, and should take it as their duty. During the Zhao Song (Song Dynasty founded by Zhao Kuangyin, 960-1279) period, because they received the emperor's decree to open a hall to preach, they called themselves 'minister-monks', and later generations followed suit, which became the custom of the time. I think one should call oneself 'monk' and 'name' in front of the assembly, and 'minister' to the emperor. The decree of the Qi Dynasty was also a temporary view.
Yichou, year 3.
Bingyin, year 4.
Dingmao, year 5.
Ji Guang was born (who became the Second Patriarch (Hui Ke, 487-593)). Explanation (When the patriarchs had not yet inherited the throne, they were all written by name, which is the meaning of a subject calling himself by name in front of the ruler and father).
His father passed away. He was from Wulao (now Xingyang, Henan). Because he had no son, he prayed for a long time. One night, a strange light shone in the room, and his mother became pregnant. After he was born, he was named Guang.
Wuchen, year 6.
Jisi, year 7.
Gengwu, year 8.
Xinwei, year 9.
Renshen, year 10.
Guiyou, year 11.
Emperor Ming (personal name was Luan, reigned for five years).
Emperor Ming, Jiaxu Jianwu, year 1 (494).
Yihai, year 2.
Bingzi, year 3.
Dingchou, year 4.
Wuyin, Yongtai, year 1.
Marquis of Donghun (personal name was Baojuan, reigned for two years).
Marquis of Donghun, Jimao Yongyuan, year 1 (499).
Gengchen, year 2 (Wei Jingming, year 1 (500)).
Emperor He (personal name was Baorong, reigned for one year).
Emperor Li, Xinsi Zhongxing, year 1.
There were twenty people who translated scriptures in the Qi Dynasty, translating forty-seven parts of Sutras, Vinaya, and Shastras, totaling three hundred and fifty volumes.
Liang (surname was Xiao, capital was Jiankang).
Emperor Wu (
名衍代齊在位四十八年改元者七)。
武帝壬午天監元年 陶弘景造太清經及眾醮儀十卷(道經妄撰述者不勝書。書一二以明邪見惑世。為可嘆也)。
癸未二年。
甲申三年(魏正始元年)。
帝著舍道發願文。
四月八日帝制文發願。永棄道教。其略曰。經云。發菩提心者。即是佛心。一切散善。不得為喻。弟子蕭衍。此因愚迷。耽事老君。累葉相承。深此邪法。今捨棄舊習。歸仗正因。愿使未來。童真出家。廣弘經教。化度舍識。共證菩提寧在正法中。長淪惡道。不樂歸依老子。暫得神仙。陟大乘心。永離邪見。唯愿諸佛證明。菩薩攝受。弟子蕭衍和南。升重云殿。對僧俗二萬餘人。發願懺悔。十一日敕門下曰。大經中說。九十六種。唯佛道是正。余皆邪也。朕舍道事佛。冀歸於正。公卿能入此道者。各可發菩提心。老君周公孔子等。雖是如來弟子。(經云。老子為迦葉菩薩。孔子為儒童菩薩。俱應生震旦)然止是世間之善。不能革凡成聖。云云。
發明(終帝之世。其捨身講經等不具書。書此以見帝之正信弘願。為不易及也)。
祥符蔭曰。仙術長生。未了一心。不達大道。終墮輪迴。周孔世間聖人。尚不能出天地範圍之外。又豈能了生死業緣之極致乎。佛教頓
【現代漢語翻譯】 現代漢語譯本： 名衍（名衍，生卒年不詳）代替齊朝，在位四十八年，改年號七次。
梁武帝蕭衍壬午天監元年（502年），陶弘景編造《太清經》及各種齋醮儀式十卷（道教經典虛妄編撰的數不勝數，這裡只記錄一兩條，以表明其邪見迷惑世人，實在令人嘆息）。
癸未年（503年）。
甲申年（504年）（北魏正始元年）。
梁武帝撰寫捨棄道教的發願文。
四月八日，梁武帝撰寫文章發願，永遠拋棄道教。其大略是：佛經上說，發起菩提心的人，就是佛心，一切散亂的善行，都不能與此相比。弟子蕭衍，因為愚昧迷惑，沉迷於老君之道，累世相承，深陷這種邪法。現在捨棄舊習，歸依正道。愿使未來，童真出家，廣泛弘揚經教，教化眾生捨棄妄識，共同證得菩提。寧願在正法中，長久沉淪於惡道，也不樂意歸依老子，暫時獲得神仙的果位。發起大乘之心，永遠遠離邪見。唯愿諸佛證明，菩薩攝受。弟子蕭衍稽首。在重云殿，面對僧俗二萬餘人，發願懺悔。十一日，敕令門下說：大乘經典中說，九十六種外道，只有佛道是正道，其餘都是邪道。朕捨棄道教而信奉佛教，希望歸於正道。公卿大臣能夠進入佛道的，都可以發起菩提心。老君、周公、孔子等，雖然是如來的弟子（佛經上說，老子是迦葉菩薩，孔子是儒童菩薩，都應化身於震旦），然而只是世間的善人，不能夠革除凡俗，成就聖人等等。
發明（梁武帝在位期間，他捨身、講經等事蹟不全部記載，只記錄此事，以表明梁武帝的正信和弘願，是難以企及的）。
祥符蔭說：仙術長生，未能明瞭一心，不通達大道，終究會墮入輪迴。周公、孔子是世間的聖人，尚且不能超出天地範圍之外，又怎麼能夠了結生死業緣的極致呢？佛教頓悟
【English Translation】 English version: Ming Yan (dates unknown) replaced the Qi dynasty and reigned for 48 years, changing the reign title seven times.
In the first year of the Tianjian era under Emperor Wu of Liang (502 AD), Tao Hongjing compiled the Taiqing Jing (Scripture of Great Purity) and ten volumes of various Daoist rituals (the false writings of Daoist scriptures are too numerous to record; recording one or two here serves to illustrate their heretical views that mislead the world, which is truly lamentable).
The second year of Guiwei (503 AD).
The third year of Jiashen (504 AD) (the first year of the Zhengshi era of the Wei dynasty).
Emperor Wu composed a vow renouncing Daoism.
On the eighth day of the fourth month, Emperor Wu composed a text vowing to abandon Daoism forever. The gist of it was: The scriptures say that those who generate the bodhicitta (the aspiration to achieve enlightenment) possess the Buddha-mind, and all scattered good deeds cannot compare to it. Your disciple, Xiao Yan, due to ignorance and delusion, was addicted to the Way of Laojun (Lord Lao), inherited through generations, deeply immersed in this heretical dharma. Now, I abandon old habits and take refuge in the right cause. I vow that in the future, young novices will leave home, widely propagate the scriptures and teachings, transform sentient beings to abandon false perceptions, and together realize bodhi (enlightenment). I would rather be in the right Dharma and sink into evil paths for a long time than delight in taking refuge in Laozi (Lao Tzu) and temporarily attain the state of an immortal. I will generate the Mahayana mind and forever abandon heretical views. May all Buddhas bear witness and bodhisattvas (enlightened beings) accept me. Your disciple, Xiao Yan, prostrates himself. In the Chongyun Hall, facing more than 20,000 monks and laypeople, I make this vow of repentance. On the eleventh day, an edict was issued saying: The Great Vehicle scriptures say that among the ninety-six kinds of heterodox paths, only the Buddha-path is correct; all others are heretical. I abandon Daoism and serve Buddhism, hoping to return to the right path. Officials and ministers who can enter this path may all generate the bodhicitta. Laojun, the Duke of Zhou, Confucius, and others, although they are disciples of the Tathagata (Buddha) (the scriptures say that Laozi was Kasyapa Bodhisattva and Confucius was Rudraka Bodhisattva, both destined to be born in Zhendan (China)), are merely virtuous people of the world and cannot transform the mundane into the sacred, and so on.
Explanation (During Emperor Wu's reign, his acts of self-sacrifice, lecturing on the scriptures, etc., are not fully recorded; this is recorded to show that Emperor Wu's correct faith and great vows were difficult to match).
Xiangfu Yin said: Immortal arts and longevity fail to clarify the one mind and do not penetrate the Great Way, ultimately leading to falling into samsara (cycle of rebirth). The Duke of Zhou and Confucius were worldly sages who could not even transcend the bounds of heaven and earth; how could they possibly resolve the ultimate causes and conditions of birth and death? The sudden enlightenment of Buddhism
悟自心。則十方三世。一念圓攝。真照妄消。善惡俱泯。湛然圓覺。名大涅槃。是知欲了生死。等以正道。廣度含生。非佛教無從矣。武帝舍道發願之文。真一切人天所宜聳聽。慎毋以先入之見自溺泥塗。長淪苦趣也。
乙酉四年。
丙戌五年。
丁亥六年。
戊子七年(魏永平元年)。
己丑八年。
三藏法師菩提流支譯經。
支北天竺國人。從魏永平二年至天平年間。共歷二十餘載。共譯楞伽等經論。三十九部。合一百二十七卷。
敕沙門僧旻撰眾經要鈔。
帝以法海浩博。淺識窺尋。卒難該究。因敕莊嚴寺僧旻等。集撰眾經要鈔一部。計八十八卷。
庚寅九年。
辛卯十年。
壬辰十一年(延魏昌元年)。
癸巳十二年。
甲午十三年。
禪師寶誌公寂(書禪師始此) 發明(志法身大士應化聖賢。機用語言。皆全提向上。不可以心思意解者。其先來東震。成熟西來直指之機乎。故書禪師)。
志應跡金陵東陽。出家鐘山。宋齊間屢著神異。帝一日詔問。弟子煩惑未除。何以治之。答曰。十二。又問。其旨如何。答曰。在書字時節刻漏中。帝益不曉。嘗詔畫工張僧繇寫志像。僧繇下筆。輒不自定。志遂以
【現代漢語翻譯】 現代漢語譯本：領悟自己的心，那麼十方三世（過去、現在、未來），都在一念之間圓滿包含。真實的智慧照耀，虛妄的念頭消散，善與惡都泯滅。清澈寂靜、圓滿覺悟的狀態，就叫做大涅槃（佛教的最高境界）。由此可知，想要了脫生死，必須遵循正道，廣泛地度化眾生，除了佛教沒有其他途徑了。梁武帝（南朝梁的開國皇帝）捨棄道教、發願信佛的文章，實在應該讓所有的人和天神都認真聽取。千萬不要因為先入為主的偏見而讓自己沉溺在泥潭中，長久地沉淪在痛苦的境地裡。
乙酉四年。
丙戌五年。
丁亥六年。
戊子七年（魏永平元年，506年）。
己丑八年。
三藏法師菩提流支（Bodhiruci）翻譯佛經。
菩提流支（Bodhiruci）是北天竺國人，從北魏永平二年（509年）到天平年間，總共經歷了二十多年，共翻譯《楞伽經》等經論三十九部，合計一百二十七卷。
皇帝敕令沙門僧旻（Seng Min）撰寫《眾經要鈔》。
皇帝認為佛法深廣浩瀚，見識淺薄的人難以窺探研究，於是敕令莊嚴寺的僧旻（Seng Min）等人，集合撰寫《眾經要鈔》一部，共計八十八卷。
庚寅九年。
辛卯十年。
壬辰十一年（延魏昌元年）。
癸巳十二年。
甲午十三年。
禪師寶誌公（Bao Zhi）圓寂（從這裡開始記載禪師）（說明：寶誌（Bao Zhi）是法身大士應化而來的聖賢，他的機鋒和語言，都完全是直指向上，不可以心思意念去理解的。他是不是預示著東震（指中國）成熟，西方（指印度）直指人心的禪法傳來的機緣呢？所以記載為禪師）。
寶誌（Bao Zhi）在金陵東陽顯現事蹟，在鐘山出家。在宋齊年間多次顯現神異。皇帝有一天詔問他：『弟子煩惱迷惑還沒有消除，用什麼方法可以治療？』他回答說：『十二。』又問：『其中的旨意是什麼？』他回答說：『在書寫「字」的時候，看刻漏（古代計時器）的指示。』皇帝更加不明白。曾經詔令畫工張僧繇（Zhang Sengyao）畫寶誌（Bao Zhi）的畫像，張僧繇（Zhang Sengyao）下筆，總是不能確定。寶誌（Bao Zhi）於是...
【English Translation】 English version: When one understands one's own mind, then the ten directions and three times (past, present, and future) are perfectly contained within a single thought. True wisdom shines, and false thoughts disappear; good and evil both vanish. The state of clear stillness and perfect enlightenment is called the Great Nirvana (the highest state in Buddhism). From this, it is known that if one wishes to be free from birth and death, one must follow the right path and extensively liberate sentient beings; there is no other way than Buddhism. Emperor Wu of Liang's (the founding emperor of the Liang Dynasty of the Southern Dynasties) declaration of abandoning Taoism and vowing to believe in Buddhism should truly be heeded by all humans and gods. Be careful not to drown yourselves in the mire of preconceived notions, and perpetually sink into suffering.
The fourth year of Yiyou.
The fifth year of Bingxu.
The sixth year of Dinghai.
The seventh year of Wuzi (the first year of Yongping of the Wei Dynasty, 506 AD).
The eighth year of Jichou.
Tripitaka Master Bodhiruci (Bodhiruci) translated scriptures.
Bodhiruci (Bodhiruci) was a native of North India. From the second year of Yongping (509 AD) of the Northern Wei Dynasty to the Tianping era, he spent more than twenty years, translating thirty-nine scriptures and treatises, including the Lankavatara Sutra, totaling one hundred and twenty-seven volumes.
The emperor ordered the monk Seng Min (Seng Min) to compile 'Essential Excerpts from Various Sutras'.
The emperor believed that the Dharma was vast and profound, and that those with shallow knowledge could hardly explore and study it thoroughly. Therefore, he ordered Seng Min (Seng Min) and others from Zhuangyan Temple to compile 'Essential Excerpts from Various Sutras', totaling eighty-eight volumes.
The ninth year of Gengyin.
The tenth year of Xinmao.
The eleventh year of RenChen (the first year of Yanweichang).
The twelfth year of Guisi.
The thirteenth year of Jiawu.
Zen Master Bao Zhi (Bao Zhi) passed away (the record of Zen masters begins here) (Explanation: Bao Zhi (Bao Zhi) was a manifestation of a Dharmakaya Bodhisattva, a sage. His sharp wit and words were all directly pointing upwards, and cannot be understood with the mind or intellect. Was he foreshadowing the opportunity for the maturation of the East (referring to China) and the transmission of the direct pointing of the mind from the West (referring to India)? Therefore, he is recorded as a Zen master).
Bao Zhi (Bao Zhi) manifested his deeds in Jinling Dongyang and became a monk in Zhongshan. During the Song and Qi dynasties, he repeatedly displayed miraculous powers. One day, the emperor summoned him and asked, 'This disciple's afflictions and delusions have not yet been eliminated. What method can be used to cure them?' He replied, 'Twelve.' He then asked, 'What is the meaning of this?' He replied, 'When writing the character "字" (zi, character), look at the indications of the clepsydra (ancient timekeeping device).' The emperor was even more confused. He once ordered the painter Zhang Sengyao (Zhang Sengyao) to paint a portrait of Bao Zhi (Bao Zhi). Zhang Sengyao (Zhang Sengyao) could not decide how to begin. Bao Zhi (Bao Zhi) then...
指剺面門。分披出十二面觀音。妙相殊麗。或慈或威。僧繇竟不能寫。他日與帝臨江縱望。有紫栴檀溯流而上。志以杖引之。即以屬供奉官俞紹令雕志像。頃刻而成。神彩如生。所垂語句。及大乘贊。十二時歌。皆直示大道。迥絕言詮。是年冬無疾而終。然一燭以付后閣舍人吳慶。帝聞嘆悼。厚禮葬于鐘山獨龍阜。王筠撰碑。
乙未十四年。
帝敕僧紹編集三藏目錄 敕沙門寶唱撰集經律儀制。
帝以國土調安。皆承三寶恩德。天龍默祐之功。乃敕莊嚴寺僧寶唱。撰集建福禳災。禮懺祈願等儀制。合於經律者。帝親覽授。以備行持。
丙申十五年(魏熙平元年)。
丁酉十六年。
祖留南天度異見王。
祖化被南天。聲馳五印。經六十載。度無量眾。后值異見王欲毀佛法。王故祖之侄也。祖憫之。欲開其蒙。而六眾亦各念佛法有難。師將何所匡濟。祖遙知眾意。彈指應之。六眾悉聞。云。此我師信響也。皆至祖所。祖曰。一翳蔽空。孰為翦之。前無相宗。宗勝欲行。祖曰。汝雖辯慧。道力未全。且與王無緣。勝辭祖竟至王所。廣陳法要。王曰。汝今所解。其法何在。宗勝曰。如王治化。當合其道。王所有道。其道何在。王曰。我所有道。將除邪法。汝所有法。將伏何人。
【現代漢語翻譯】 他用手指劃破臉，從中分化出十二面觀音（Twelve-faced Avalokiteśvara）。這些觀音的妙相非常美麗，有的慈祥，有的威嚴。即使是張僧繇（Zhang Sengyao，南朝梁時的著名畫家）也無法描繪出來。後來，他和皇帝一起在江邊縱情觀望，看到一棵紫色的栴檀樹逆流而上。他用手杖引導這棵樹，然後把它交給供奉官俞紹，讓他雕刻佛像。頃刻之間，佛像就雕刻完成了，神采栩栩如生。佛像上垂著的語句，以及《大乘贊》、《十二時歌》，都直接揭示了大道的真諦，遠遠超出了言語所能表達的範圍。這年冬天，他無疾而終。臨終前，他把一支蠟燭交給后閣舍人吳慶。皇帝聽聞后，深感嘆息和悲痛，用豐厚的禮儀將他安葬在鐘山的獨龍阜。王筠為他撰寫了碑文。
乙未十四年（545年）。
皇帝下令僧紹編輯三藏目錄，下令沙門寶唱撰集經律儀制。
皇帝認為國家安定，都是承蒙三寶（佛、法、僧）的恩德，以及天龍（Devas and Nagas）默默保佑的功勞。於是下令莊嚴寺的僧人寶唱，撰集建福禳災、禮懺祈願等儀制，使其符合經律。皇帝親自審閱並採納，以便修行。
丙申十五年（546年）（魏熙平元年（Northern Wei, Xiping 1st Year））。
丁酉十六年（547年）。
祖師留在南天，度化異見王（King with different views）。
祖師的教化遍及南天，聲名遠揚五印（Five regions of India）。經過六十年，度化了無數的眾生。後來遇到異見王，想要毀壞佛法。這位國王是祖師的侄子。祖師憐憫他，想要開啟他的矇昧。而六眾（Six groups of disciples）也各自擔心佛法有難，想知道師父將如何匡扶救濟。祖師遙知眾人的心意，彈指回應。六眾都聽到了，說：『這是我們師父的訊號啊。』都來到祖師那裡。祖師說：『一片葉子遮蔽了天空，誰來剪除它呢？』之前有無相宗（Non-form Sect）的宗勝想要前往。祖師說：『你雖然辯才敏捷，但道力還不完全，而且與國王沒有緣分。』宗勝最終還是去了國王那裡，廣泛陳述佛法的要義。國王說：『你現在所理解的，那法在哪裡呢？』宗勝說：『如同國王治理國家，應當符合道。國王所有的道，那道在哪裡呢？』國王說：『我所有的道，是要剷除邪法。你所有的法，要降伏什麼人呢？』
【English Translation】 He scratched his face, from which emerged the Twelve-faced Avalokiteśvara (Twelve-faced Avalokiteśvara). Their wondrous appearances were exceptionally beautiful, some benevolent, others majestic. Even Zhang Sengyao (Zhang Sengyao, a famous painter of the Liang Dynasty in the Southern Dynasties) could not depict them. Later, he and the emperor were enjoying the view by the river when they saw a purple sandalwood tree floating upstream. He used his staff to guide the tree, and then entrusted it to the court official Yu Shao to carve a Buddha image. In an instant, the image was completed, its spirit lifelike. The verses hanging on the image, as well as the 'Mahayana Praise' and 'Twelve Hour Song,' directly revealed the essence of the Great Path, far beyond what words could express. That winter, he died without illness. Before his death, he gave a candle to Wu Qing, a clerk of the rear pavilion. The emperor, upon hearing this, sighed with sorrow and had him buried with great honors at Dulong Hill in Zhongshan. Wang Yun wrote his epitaph.
In the 14th year of Yiwei (545 AD).
The emperor ordered the monk Shao to compile the Tripitaka catalog and ordered the Shramana Baochang to compile the monastic rules and regulations.
The emperor believed that the peace of the country was due to the grace of the Three Jewels (Buddha, Dharma, Sangha) and the silent blessings of the Devas and Nagas (Devas and Nagas). Therefore, he ordered the monk Baochang of Zhuangyan Temple to compile rituals for building blessings, dispelling disasters, performing repentance, and making prayers, ensuring they conformed to the sutras and precepts. The emperor personally reviewed and adopted them for practice.
In the 15th year of Bingshen (546 AD) (1st year of Xiping during the Wei Dynasty (Northern Wei, Xiping 1st Year)).
In the 16th year of Dingyou (547 AD).
The Patriarch stayed in Southern Heaven to convert the King with different views (King with different views).
The Patriarch's teachings spread throughout Southern Heaven, and his reputation reached the Five Indias (Five regions of India). Over sixty years, he converted countless beings. Later, he encountered the King with different views, who wanted to destroy the Buddha Dharma. This king was the Patriarch's nephew. The Patriarch pitied him and wanted to enlighten him. The Six Assemblies (Six groups of disciples) were also concerned about the difficulties facing the Buddha Dharma and wondered how the master would help and save them. The Patriarch knew their thoughts from afar and responded with a finger snap. The Six Assemblies all heard it and said, 'This is a signal from our master.' They all came to the Patriarch. The Patriarch said, 'A leaf obscures the sky; who will cut it away?' Previously, Zongsheng of the Non-form Sect (Non-form Sect) wanted to go. The Patriarch said, 'Although you are eloquent, your spiritual power is not complete, and you have no affinity with the king.' Zongsheng eventually went to the king and extensively explained the essence of the Dharma. The king said, 'Where is the Dharma in what you now understand?' Zongsheng said, 'Just as the king governs the country, he should conform to the Dao. Where is the Dao in all that the king possesses?' The king said, 'The Dao I possess is to eliminate evil doctrines. What will your Dharma subdue?'
祖不起于座。懸知宗勝義墮。召波羅提曰。宗勝不稟吾語。與王論屈。汝急往救。波羅提曰。愿假神力。言訖云起足下。遂乘以見王。王正問宗勝。忽見愕然忘其所問。而顧波羅提曰。乘空來者。是正是邪。提曰。我非邪正。而來正邪。王心若正。我無邪正。王雖驚異。而驕慢方熾。即擯宗勝令出。波羅提曰。王既有道。何擯沙門。我雖無解。愿王致問。王怒而問曰。何者是佛。提曰。見性是佛。王曰。師見性否。提曰。我見佛性。王曰。性在何處。提曰。性在作用。王自不見。王曰。於我有否。提曰。王若作用。無有不是。王若不用。體亦難見。王曰。若當用時。幾處出見。提曰若出見時。當有其八。王曰。其八出見。當爲我說。波羅提即說偈曰。在胎為身。處世為人。在眼曰見。在耳曰聞。在鼻辨香在口談論。在手執捉。在足運奔。遍見俱該沙界。收攝在一微塵。識者知是佛性。不識喚作精魂。王聞偈已。心即開悟。悔謝前非。諮詢法要王復問波羅提。師承為誰。提曰。大王之叔。菩提達摩也。王聞遽敕近臣。迎祖至王宮。祖為王懺悔往非。王聞泣謝。隨詔宗勝歸國。近臣曰。宗勝被謫時。已捐軀投崖矣。祖曰。勝尚在。召之當至。初勝受擯。恥不能正王。遂投身危崖。俄有神人。以手捧承。置於巖上。勝曰。我
【現代漢語翻譯】 祖師沒有從座位上起身。（他）預先知道宗勝（Zongsheng，人名）會因為辯論失敗而遭受貶謫，於是召來波羅提（Boluoti，人名）說：『宗勝不聽從我的勸告，與國王爭論而理屈，你趕緊去救他。』波羅提說：『希望借用您的神力。』說完，雲霧從他腳下升起，於是他乘雲去見國王。國王正在質問宗勝，忽然看見波羅提，驚訝地忘記了自己要問什麼，轉而看著波羅提說：『乘空而來的人，是正是邪？』波羅提說：『我不是爲了辨別邪正而來，而是爲了匡正邪念而來。如果國王心正，我便無所謂邪正。』國王雖然感到驚異，但驕傲自滿的情緒更加強烈，立即驅逐宗勝離開。波羅提說：『國王既然有道，為何驅逐沙門（Shamen，出家修道的人的通稱）？我雖然沒有高深的見解，但希望國王能向我提問。』國王憤怒地問道：『什麼是佛？』波羅提說：『見性是佛。』國王說：『師父你見性了嗎？』波羅提說：『我見到了佛性。』國王說：『性在何處？』波羅提說：『性在作用之中。國王自己沒有見到。』國王說：『這佛性在我身上有嗎？』波羅提說：『國王如果能發揮作用，那麼無處不是佛性。國王如果不發揮作用，那麼佛性的本體也很難見到。』國王說：『如果當發揮作用的時候，佛性從哪些地方顯現出來？』波羅提說：『如果佛性顯現出來的時候，應當有八個方面。』國王說：『這八個方面顯現出來，請你為我詳細說說。』 波羅提隨即說偈語道：『在母胎中是身體，處在世間是人。在眼睛裡叫做見，在耳朵里叫做聞。在鼻子里分辨香氣，在口中談論說話。在手裡執持抓取，在腳上行走奔跑。普遍照見包含整個沙界（Shajie，佛教指無量世界），收攝起來就在一粒微塵之中。有見識的人知道這是佛性，沒有見識的人就把它叫做精魂。』國王聽了偈語后，心中立刻開悟，後悔之前的錯誤，向波羅提諮詢佛法要義。國王又問波羅提：『師父您師承何人？』波羅提說：『是大王的叔叔，菩提達摩（Puti Damo，人名）。』國王聽后，立即命令近臣，迎接祖師（Zushi，對有盛德高僧的尊稱）到王宮。祖師為國王懺悔過去的錯誤，國王聽后哭泣感謝。隨後下詔讓宗勝回國。近臣說：『宗勝被貶謫的時候，已經捨身跳崖了。』祖師說：『宗勝還在，召他就會來。』當初宗勝被驅逐，恥于不能匡正國王，於是縱身跳下懸崖。忽然有神人，用手托住他，將他放在巖石上。宗勝說：『我
【English Translation】 The Patriarch did not rise from his seat. He knew in advance that Zongsheng (Zongsheng, a personal name) would be demoted due to losing the debate. So he summoned Boluoti (Boluoti, a personal name) and said, 'Zongsheng did not listen to my advice and was defeated in his argument with the king. You must go and save him quickly.' Boluoti said, 'I wish to borrow your divine power.' After speaking, clouds rose from beneath his feet, and he rode on the clouds to see the king. The king was questioning Zongsheng when he suddenly saw Boluoti, and in surprise, he forgot what he wanted to ask. He turned to look at Boluoti and said, 'The one who comes through the air, is he right or wrong?' Boluoti said, 'I have not come to distinguish between right and wrong, but to correct evil thoughts. If the king's heart is right, then there is no right or wrong for me.' Although the king was surprised, his arrogance grew stronger, and he immediately banished Zongsheng. Boluoti said, 'Since the king has the Dao, why banish the Shamen (Shamen, a general term for monks and ascetics)? Although I do not have profound insights, I hope the king can ask me questions.' The king angrily asked, 'What is Buddha?' Boluoti said, 'Seeing one's nature is Buddha.' The king said, 'Master, have you seen your nature?' Boluoti said, 'I have seen the Buddha-nature.' The king said, 'Where is the nature?' Boluoti said, 'The nature is in its function. The king himself has not seen it.' The king said, 'Is this Buddha-nature in me?' Boluoti said, 'If the king can function, then there is no place where the Buddha-nature is not. If the king does not function, then the essence of the Buddha-nature is difficult to see.' The king said, 'If it is time to function, from which places does the Buddha-nature manifest?' Boluoti said, 'If the Buddha-nature manifests, there should be eight aspects.' The king said, 'These eight aspects manifest, please tell me about them in detail.' Boluoti then spoke in verse: 'In the womb, it is the body; in the world, it is a person. In the eyes, it is called seeing; in the ears, it is called hearing. In the nose, it distinguishes fragrance; in the mouth, it speaks and discusses. In the hands, it holds and grasps; on the feet, it walks and runs. It universally sees and encompasses the entire Shajie (Shajie, Buddhist term for countless worlds), and when gathered, it is in a single mote of dust. Those with insight know this is the Buddha-nature; those without insight call it the spirit.' After hearing the verse, the king immediately awakened, repented of his previous mistakes, and consulted Boluoti about the essentials of the Dharma. The king then asked Boluoti, 'Who is your teacher?' Boluoti said, 'He is the king's uncle, Bodhidharma (Puti Damo, a personal name).' Upon hearing this, the king immediately ordered his close ministers to welcome the Patriarch (Zushi, a respectful term for monks of great virtue) to the palace. The Patriarch repented for the king's past mistakes, and the king wept and thanked him. Then he issued an edict to allow Zongsheng to return to the country. The close minister said, 'When Zongsheng was banished, he had already given up his life and jumped off a cliff.' The Patriarch said, 'Zongsheng is still alive; summon him and he will come.' Initially, Zongsheng was banished and ashamed that he could not correct the king, so he threw himself off a cliff. Suddenly, a divine being held him up with his hand and placed him on the rock. Zongsheng said, 'I'
忝沙門。當與正法為主。不能抑絕王非。是以捐身自責。神何佑助。愿示所以。於是神人乃說偈曰。師壽于百歲。八十而造非。為近至尊故。熏修而入道。雖具少智慧。而多有彼我。所見諸賢等。未嘗生珍敬。二十年功德。其心未恬靜。聰明輕慢故。而獲至於此。得王不敬者。當感果如是。自今不疏怠。不久成奇智。諸聖悉存心。如來亦復爾。勝聞偈欣然。遂宴坐巖間。至是王遣使山中召勝。祖謂王曰。知勝來乎。王曰未知。祖曰。再命乃來耳。使者至山。而勝辭。果再命乃至。
戊戌十七年(魏神龜元年)。
姬光出家宴坐香山。
光少則超然博極載籍。尤善談老莊。后覽佛乘。遂盡棄去。依寶靜禪師出家。名神光。遍學大小乘義。年三十三返香山。終日宴坐。
己亥十八年。
沙門慧皎奉敕撰高僧傳成。
始於後漢明帝永平十年。終至梁天監十八年。凡四百五十三載。共二百五十七人。附見者二百餘人。開為十例。一曰譯經。二曰義解。三曰神異。四曰習禪。五曰明律。六曰遺身。七曰誦經。八曰興福。九曰經師。十曰唱導。凡十科所敘。皆散在眾記。刪聚一處。述而無作。合序錄為十四卷。號曰高僧傳。
祥符蔭曰。普通以前。直指之道。未來東震。最上風規無聞
【現代漢語翻譯】 現代漢語譯本： 我，一個卑微的沙門（出家人），本應以弘揚正法為己任，卻未能阻止君王的過失，因此我選擇以死謝罪。然而，神明為何不予庇佑和幫助？我希望能得到指點。這時，神人便說了這樣一首偈語：『你壽命可達百歲，卻在八十歲時犯下過錯。爲了接近至尊（皇帝），你通過熏修而入道。雖然具備一些智慧，卻又充滿著『彼』和『我』的分別心。對於你所見到的賢者們，你從未真正地尊重和敬仰。二十年的功德，你的內心卻依然未能平靜。因為你的聰明和輕慢，才導致了今天的境地。得到君王的不敬，應當承受這樣的果報。從今以後，若能不再疏忽懈怠，不久就能成就非凡的智慧。諸位聖賢都將銘記於心，如來（佛）也是如此。』勝聞聽偈語后欣然接受，便在巖洞中靜坐。後來，君王派使者到山中召見勝。祖對君王說：『你知道勝會來嗎？』君王說：『還不知道。』祖說：『必須再次下令他才會來。』使者到達山中，勝拒絕了。果然，君王再次下令他才前往。
戊戌十七年（魏神龜元年，公元518年）。
姬光出家，在香山宴坐。
姬光年少時就才華超群，博覽群書，尤其擅長談論老莊之學。後來接觸到佛法，便全部捨棄了之前的學問，依止寶靜禪師出家，法名神光。他廣泛學習大小乘的教義，三十三歲時返回香山，終日靜坐。
己亥十八年。
沙門慧皎奉皇帝的命令撰寫完成《高僧傳》。
此書始於後漢明帝永平十年（公元67年），終於梁天監十八年（公元519年），歷時四百五十三年，共記載了二百五十七位高僧的事蹟，附帶記載的還有二百餘人。全書分為十類：一曰譯經（翻譯佛經），二曰義解（解釋佛經義理），三曰神異（顯現神通事蹟），四曰習禪（修習禪定），五曰明律（精通戒律），六曰遺身（捨身求法），七曰誦經（誦讀佛經），八曰興福（興建寺廟，利益眾生），九曰經師（以教授佛經為業），十曰唱導（以歌唱演說佛法引導信眾）。這十類事蹟都散見於各種記載之中，慧皎將它們刪繁就簡，彙集到一處，只是敘述而沒有創作，並加上序言和目錄，共十四卷，名為《高僧傳》。
祥符蔭說：『普通（梁武帝年號）以前，直指人心的禪宗之道，尚未傳入東土震旦（中國），最上乘的修行風範也鮮為人知。』
【English Translation】 English version: I, a humble Śrāmaṇa (monk), should have taken upholding the Dharma as my primary duty, but I failed to prevent the king's wrongdoing. Therefore, I choose to atone with my death. However, why do the deities not protect and assist me? I wish to be shown the reason.' Then, the deity spoke this verse: 'Your life could reach a hundred years, but you committed a mistake at eighty. To be close to the Supreme (the emperor), you entered the path through cultivation. Although you possess some wisdom, you are also full of the distinctions of 'self' and 'other'. Towards the sages you have seen, you have never truly shown respect and reverence. Twenty years of merit, yet your heart has not found peace. Because of your cleverness and arrogance, you have reached this state. Receiving disrespect from the king, you should bear such consequences. From now on, if you can cease being negligent and lazy, you will soon achieve extraordinary wisdom. All the saints will remember this in their hearts, and so will the Tathāgata (Buddha).' Sheng, hearing the verse, accepted it with joy and sat in meditation in the cave. Later, the king sent a messenger to the mountain to summon Sheng. The Patriarch said to the king, 'Do you know if Sheng will come?' The king said, 'I do not know yet.' The Patriarch said, 'He will only come if you order him again.' The messenger arrived at the mountain, and Sheng refused. Indeed, the king ordered him again before he went.
In the seventeenth year of Wuxu (Wei Dynasty, Shengui 1st year, 518 AD).
Ji Guang left home and sat in meditation at Xiangshan (Fragrant Mountain).
Ji Guang was exceptionally talented from a young age, widely read, and especially skilled in discussing the teachings of Laozi and Zhuangzi. Later, upon encountering the Buddha-dharma, he abandoned all his previous learning and became a monk under Chan Master Baojing, with the Dharma name Shenguang. He extensively studied the teachings of both the Mahayana and Hinayana, and at the age of thirty-three, he returned to Xiangshan, where he spent his days in meditation.
In the eighteenth year of Jihai.
The Śrāmaṇa Huijiao, under imperial decree, completed the Biographies of Eminent Monks.
This book begins in the tenth year of Yongping during the reign of Emperor Ming of the Later Han Dynasty (67 AD) and ends in the eighteenth year of Tianjian during the Liang Dynasty (519 AD), spanning four hundred and fifty-three years. It records the deeds of two hundred and fifty-seven eminent monks, with additional accounts of over two hundred others. The book is divided into ten categories: 1. Translating Sutras, 2. Explaining Meanings, 3. Miraculous Events, 4. Practicing Chan (Zen), 5. Clarifying Vinaya (Discipline), 6. Abandoning the Body (for the Dharma), 7. Reciting Sutras, 8. Promoting Blessings (building temples, benefiting beings), 9. Sutra Masters (teaching sutras), 10. Chanting and Guiding (using songs and sermons to guide believers). These ten categories of events were scattered in various records. Huijiao simplified and gathered them into one place, merely narrating without creating, and added a preface and table of contents, totaling fourteen volumes, titled Biographies of Eminent Monks.
Xiangfu Yin said: 'Before the Putong era (reign title of Emperor Wu of Liang), the direct pointing approach of Chan (Zen) had not yet been transmitted to the Eastern Land of Zhendan (China), and the supreme style of practice was little known.'
焉。而譯經弘法之士。皆大龍香象。神力變化。未有以奮發沉煉之。其習禪者。皆四禪八定。而非祖師立地超脫。頓漸絕跡之旨。故皎之所列十科。以德業言。其中雜糅疊出者。亦有之。然搜揚之功。不為無補於法苑也。
庚子普通元年。
辛丑二年。
壬寅三年。
癸卯四年。
梁太子綱編法寶集。
甲辰五年。
祖留化南天(共六十七年)。
乙巳六年(魏孝昌元年)。
祖發南天竺航海來東土。
祖念般若多羅六十七載之記。復思東震旦國。佛記一千年后。般若智燈。運光于彼。遂囑弟子不若蜜多羅住天竺傳法。而躬至震旦。乃辭祖塔。別學侶。慰勉于王曰。當勤修白業。吾去一九即回。王聞祖言。涕淚交集。曰。此國何罪。彼土何祥。收既有緣。非吾所止。唯愿不忘父母之國。事畢蚤回。王即具大舟。躬率臣僚學眾。送至海壖而別。
丙午普通七年。
祖航海東來(泛重溟凡三週寒暑。達于南海)。
丁未大通元年。
佛教來東土四百六十年 發明(書教來東土。止於是年。此後單書宗統。以宗統教也)。
東土第一世祖菩提達磨尊者自南天竺來。
九月二十一日達于廣州。刺史表聞。帝遣使赍詔迎請
【現代漢語翻譯】 現代漢語譯本： 因此，那些翻譯佛經、弘揚佛法的人，都是像大龍、香像一樣的人物（比喻能力非凡）。他們具有神通變化的力量，但沒有人能夠激發深沉的思考和實踐。那些習禪的人，都停留在四禪八定的境界（佛教的禪定境界），而不是祖師們所倡導的立地超脫、頓悟漸修的宗旨。所以智皎所列的十科，從德行事業方面來說，其中雜亂重複的現象也有。然而，他蒐集整理的功勞，對於佛法苑林來說，並非沒有補益。
庚子普通元年（520年）。
辛丑二年（521年）。
壬寅三年（522年）。
癸卯四年（523年）。
梁太子蕭綱編纂《法寶集》。
甲辰五年（524年）。
達摩祖師在南天竺住了六十七年。
乙巳六年（525年），魏孝昌元年（525年）。
達摩祖師從南天竺乘船來到東土。
達摩祖師想到般若多羅（Bodhidharma's teacher）六十七年的預言，又想到東震旦國（中國）在佛滅度一千年后，般若智慧之燈將照耀那裡。於是囑咐弟子不若蜜多羅（Buddhamitra）留在天竺傳法，自己親自前往震旦。於是告別祖師塔，辭別同修，安慰國王說：『應當勤修善業，我離開不久就會回來。』國王聽了祖師的話，涕淚交集，說：『這個國家有什麼罪過？那個地方有什麼祥瑞？既然您與那裡有緣，我也不便阻攔。只希望您不要忘記父母之國，事情辦完后早點回來。』國王立即準備了大船，親自率領臣僚和學眾，送到海邊告別。
丙午普通七年（526年）。
達摩祖師乘船東來（漂洋過海，經歷了三年寒暑，到達南海）。
丁未大通元年（527年）。
佛教傳入東土四百六十年。發明（記載佛教傳入東土，到此為止。此後只記載宗派傳承，以宗派來統攝佛教）。
東土第一世祖菩提達摩尊者從南天竺而來。
九月二十一日到達廣州。刺史上表稟告，皇帝派遣使者帶著詔書迎接。
【English Translation】 English version: Therefore, those who translated scriptures and propagated the Dharma were all like great dragons and fragrant elephants (metaphor for extraordinary abilities). They possessed supernatural powers and transformations, but none could inspire deep contemplation and practice. Those who practiced Chan (Zen) were all stuck in the realm of the Four Dhyanas and Eight Samadhis (Buddhist meditative states), rather than the principles of sudden enlightenment and gradual cultivation advocated by the Patriarchs. Therefore, the ten categories listed by Zhi Jiao, in terms of virtue and deeds, also contained some mixed and repetitive phenomena. However, his efforts in collecting and organizing were not without benefit to the Dharma garden.
Gengzi, the first year of the Putong era (520 AD).
Xinchou, the second year (521 AD).
Renyin, the third year (522 AD).
Guimao, the fourth year (523 AD).
Prince Xiao Gang of the Liang Dynasty compiled the 'Collection of Dharma Jewels'.
Jiachen, the fifth year (524 AD).
The Patriarch stayed in South India for sixty-seven years.
Yisi, the sixth year (525 AD), the first year of the Xiaochang era of the Wei Dynasty (525 AD).
The Patriarch set sail from South India to come to the Eastern Land.
The Patriarch remembered the sixty-seven-year prophecy of Prajnatara (Bodhidharma's teacher), and also thought that after one thousand years of the Buddha's Nirvana, the lamp of Prajna wisdom would shine in the Eastern Zhen Dan country (China). Therefore, he instructed his disciple Buddhamitra to stay in India to transmit the Dharma, while he personally went to Zhen Dan. So he bid farewell to the Patriarch's stupa, said goodbye to his fellow practitioners, and comforted the king, saying: 'You should diligently cultivate good deeds, and I will return soon after I leave.' The king heard the Patriarch's words, and tears streamed down his face, saying: 'What sin does this country have? What auspiciousness does that land have? Since you have an affinity with that place, I will not stop you. I only hope that you will not forget the country of your parents, and return early after you have finished your work.' The king immediately prepared a large ship, and personally led his officials and disciples to see him off at the seashore.
Bingwu, the seventh year of the Putong era (526 AD).
The Patriarch sailed east (crossing the vast ocean, it took three years to reach the South Sea).
Dingwei, the first year of the Datong era (527 AD).
It has been four hundred and sixty years since Buddhism came to the Eastern Land. Explanation (The record of Buddhism entering the Eastern Land ends here. From now on, only the lineage of the sect will be recorded, using the sect to govern Buddhism).
The first Patriarch of the Eastern Land, Venerable Bodhidharma, came from South India.
He arrived in Guangzhou on the twenty-first day of the ninth month. The governor reported to the emperor, and the emperor sent an envoy with an edict to welcome him.
。
考定(景德傳燈錄作普通八年丁未。五燈會元作普通七年庚子。傳法正宗記作普通元年庚子。又作或曰普通八年丁未。佛祖統紀作以梁大通元年達南海。佛祖歷代通載作丁未改元大通初祖菩提達摩來梁。佛祖綱目作普通元年十一月至金陵。今考景德傳燈錄作普通八年丁未。丁未是也。普通止七年。作八年。非也。五燈會元作普通七年庚子。普通七年。其年丙午。年甲差誤也。傳法正宗記作普通元年庚子。或曰普通八年丁未。此未定之詞也。謹按般若多羅親記祖云。吾滅后六十七載。當往震旦多羅之寂。在宋孝武大明元年丁酉。從戊戌大明二年。順數至梁普通五年。魏正光五年甲辰。為六十七年。此六十七年。祖留南天竺。從梁普通六年。魏孝昌元年乙巳。祖辭南竺。當在斯年三週寒暑。以梁大通元年丁未至廣州。此確證也。佛祖統紀。及佛祖歷代通載。皆相合。其日丁未。改大通。王怡長曆甲子數。有普通八年。若然則傳燈所稱普通八年。亦自有由。而丁未又正相合。以是合證。定祖于大通元年丁未至梁。與跨水逢羊之讖。前後相符。萬無可疑者也)。
別證(陶宗儀輟耕錄。陶華陽譜曰。大同二年丙辰。君年八十一。隻眼或方。夢勝力菩薩授菩提記乃詣鄮縣禮阿育王塔。自誓受戒。世傳呂巖從鐘籬
【現代漢語翻譯】 現代漢語譯本： 考證：（《景德傳燈錄》記載為普通八年丁未年（527年），《五燈會元》記載為普通七年庚子年（520年），《傳法正宗記》記載為普通元年庚子年（520年），又說或者為普通八年丁未年（527年），《佛祖統紀》記載為梁大通元年（527年）到達南海，《佛祖歷代通載》記載為丁未年（527年）改元大通，初祖菩提達摩來梁，《佛祖綱目》記載為普通元年（520年）十一月到達金陵。現在考證《景德傳燈錄》記載為普通八年丁未年（527年），丁未年是正確的。普通年號只有七年，記載為八年，是不對的。《五燈會元》記載為普通七年庚子年（520年），普通七年是丙午年（526年），年份甲子有差錯。《傳法正宗記》記載為普通元年庚子年（520年），或者說普通八年丁未年（527年），這是未確定的說法。謹按般若多羅親自記載說：『我滅度后六十七年，應當前往震旦。』多羅寂滅于宋孝武帝大明元年丁酉年（457年），從戊戌大明二年（458年）順數至梁普通五年、魏正光五年甲辰年（524年），為六十七年。這六十七年，祖師留在南天竺。從梁普通六年、魏孝昌元年乙巳年（525年），祖師辭別南天竺，應當在這年三年左右的時間，以梁大通元年丁未年（527年）到達廣州，這是確鑿的證據。《佛祖統紀》和《佛祖歷代通載》都相符合。那一天是丁未年（527年），改元大通。王怡長曆甲子數，有普通八年（527年）。如果這樣，那麼《傳燈錄》所稱的普通八年（527年）也有其原因，而丁未年（527年）又正好相合。因此綜合考證，確定祖師于大通元年丁未年（527年）到達梁朝，與『跨水逢羊』的預言，前後相符，萬無可以懷疑的地方）。
別證：（陶宗儀《輟耕錄》、陶華陽譜記載：大同二年丙辰年（536年），君年八十一歲，只有一隻眼睛或者臉是方形的，夢見勝力菩薩授予菩提記，於是前往鄮縣禮拜阿育王塔，發誓受戒。世間傳說呂巖從鐘離
【English Translation】 English version: Verification: (The Jingde Records of the Transmission of the Lamp records it as the eighth year of the Common Era, Dingwei (527 AD). The Wudeng Huiyuan records it as the seventh year of the Common Era, Gengzi (520 AD). The Records of the Orthodox Transmission of the Dharma records it as the first year of the Common Era, Gengzi (520 AD), and also says, 'Or it is said to be the eighth year of the Common Era, Dingwei (527 AD).' The Buddhist Records of the Dynasties records that he arrived in the South Sea in the first year of the Datong era of the Liang Dynasty (527 AD). The Comprehensive Records of the Buddhist Ancestors Through the Ages records that in the Dingwei year (527 AD), the era name was changed to Datong, and the First Ancestor Bodhidharma came to Liang. The Buddhist Lineage Records records that he arrived in Jinling in the eleventh month of the first year of the Common Era (520 AD). Now, examining the Jingde Records of the Transmission of the Lamp, it records the eighth year of the Common Era, Dingwei (527 AD). Dingwei is correct. The Common Era only lasted seven years; to record it as eight years is incorrect. The Wudeng Huiyuan records the seventh year of the Common Era, Gengzi (520 AD). The seventh year of the Common Era was Bingwu (526 AD); the year of the sexagenary cycle is mistaken. The Records of the Orthodox Transmission of the Dharma records the first year of the Common Era, Gengzi (520 AD), or says the eighth year of the Common Era, Dingwei (527 AD). This is an uncertain statement. According to Prajnatara's personal record, the Patriarch said, 'Sixty-seven years after my passing, I should go to China.' Tara's passing was in the first year of the Daming era of Emperor Xiaowu of the Song Dynasty, Dingyou (457 AD). Counting forward from the second year of Daming, Wuxu (458 AD), to the fifth year of the Common Era of the Liang Dynasty and the fifth year of the Zheng Guang era of the Wei Dynasty, Jiachen (524 AD), is sixty-seven years. During these sixty-seven years, the Patriarch remained in South India. From the sixth year of the Common Era of the Liang Dynasty and the first year of the Xiaochang era of the Wei Dynasty, Yisi (525 AD), the Patriarch departed from South India, and it should have taken about three years, arriving in Guangzhou in the first year of the Datong era of the Liang Dynasty, Dingwei (527 AD). This is conclusive evidence. The Buddhist Records of the Dynasties and the Comprehensive Records of the Buddhist Ancestors Through the Ages both agree. That day was Dingwei (527 AD), and the era name was changed to Datong. Wang Yi counted the sexagenary cycle and found the eighth year of the Common Era (527 AD). If so, then the eighth year of the Common Era (527 AD) mentioned in the Records of the Transmission of the Lamp has its reason, and Dingwei (527 AD) also coincides. Therefore, combining the evidence, it is determined that the Patriarch arrived in Liang in the first year of the Datong era, Dingwei (527 AD), which corresponds to the prophecy of 'crossing the water and meeting a sheep,' and there is no room for doubt).
Separate Evidence: (Tao Zongyi's '輟耕錄' (輟耕錄) and Tao Huayang's genealogy record: In the second year of Datong, Bingchen (536 AD), the ruler was eighty-one years old, with only one eye or a square face, and dreamed that the Bodhisattva Shengli bestowed a prophecy of Bodhi, so he went to Maoxian to worship the Ashoka Pagoda and vowed to take the precepts. It is said that Lü Yan learned from Zhongli
權受劍訣。后二百餘年。來參黃龍誨機。始竟佛言。不修正覺。別得生理。休止深山大島。絕於人境。報盡還來散入諸趣。晚年始堅此愿。唐志有所著草堂法師傳。當時佛教雖隆。禪宗未聞。圓覺以大通元年至以是年去。留臺城十九日。度君不及相見。圓覺。初祖謚○百丈清規尊祖章云。初祖梁普通八年丁未九月二十一日至南海。十月一日至金陵。十九日渡江北。十一月二十三日屆于洛陽。至丙辰歲十月五日。端居而逝。十二月二十八日葬熊耳山)。
祖至金陵帝問法不契。
十月一日至金陵。帝問即位來造寺寫經度僧有何功德。祖曰。並無功德。帝曰。何以無功德。祖曰。此但人天小果。有漏之因。如影隨形。雖有非實。帝曰。如何是真功德。祖曰。凈智妙圓。體自空寂。如是功德。不以世求。帝遂問。如何是聖諦第一義。祖曰。廓然無聖。帝曰。對朕者誰。祖曰。不識。帝不悟。
祖屆洛陽寓少林面壁。
祖知帝不契機。是月十九日。潛回江北。十一月二十三日屆洛陽。寓止嵩山少林寺。面壁而坐。人莫之測。謂之壁觀婆羅門。
祥符蔭曰。聖賢佛祖。設化因時。作止語默。無非教也。孔子見學者多從事於言語。而曰。予欲無言。又曰。吾無行而不與。聖人亦何嘗不欲人忘言會道
【現代漢語翻譯】 現代漢語譯本： 他（指達摩）接受了劍訣。在二百多年後，來參訪黃龍誨機禪師，才最終明白了佛的教言。不修正覺（Samadhi，三昧，指通過修行達到的正真覺悟），另外得到了一種生存的道理。於是隱居在深山大島，與人世隔絕。報應結束之後，又會散入各道輪迴。晚年才堅定了這個願望。唐朝的史志中有所記載草堂法師的傳記。當時佛教雖然興盛，但禪宗還沒有被人們所知。菩提達摩以大通元年（527年）到達，又於該年離開，在臺城停留了十九天，您沒能趕上與他相見。關於菩提達摩，百丈清規尊祖章中記載：初祖菩提達摩在梁普通八年（527年）丁未九月二十一日到達南海，十月一日到達金陵，十九日渡江北上，十一月二十三日到達洛陽。在丙辰年（536年）十月五日，端坐而逝。十二月二十八日葬于熊耳山。
達摩祖師到達金陵，梁武帝向他問法，但兩人並不契合。
十月一日到達金陵。梁武帝問：『我即位以來，建造寺廟，抄寫經書，度化僧人，有什麼功德？』達摩祖師說：『並沒有什麼功德。』梁武帝問：『為什麼沒有功德？』達摩祖師說：『這些只是人天小果，是有漏的因，就像影子跟隨形體一樣，雖然有，但並非真實。』梁武帝問：『那麼，什麼是真正的功德？』達摩祖師說：『清凈智慧，玄妙圓滿，本體空寂。這樣的功德，不能用世俗的方法來追求。』梁武帝於是問：『如何是聖諦第一義？』達摩祖師說：『廓然無聖。』梁武帝問：『那現在面對朕的是誰？』達摩祖師說：『不認識。』梁武帝沒有領悟。
達摩祖師到達洛陽，住在少林寺，面壁。
達摩祖師知道梁武帝與自己不契合，於是在當月十九日，悄悄地回到江北。十一月二十三日到達洛陽，住在嵩山少林寺。面壁而坐，人們無法理解他，稱他為壁觀婆羅門。
祥符蔭說：聖賢佛祖，設立教化是根據時機而定的。他們的行為、停止、言語、沉默，無一不是教化。孔子看到學習的人大多專注于言語，所以說：『我想要不說話。』又說：『我沒有哪件事不是參與其中的。』聖人又何嘗不希望人們忘記言語，領會真道呢？
【English Translation】 English version: He (referring to Bodhidharma) received the sword techniques. More than two hundred years later, he visited Zen Master Huanglong Huiji, and finally understood the Buddha's teachings. He did not cultivate Samadhi (正覺, Zhengjue, true enlightenment achieved through practice), but obtained another principle of existence. Thus, he secluded himself in deep mountains and large islands, isolated from the human world. After his karmic retribution ended, he would scatter into various realms of reincarnation. He firmly established this aspiration in his later years. The Tang Dynasty's historical records contain a biography of the Caotang Dharma Master. At that time, although Buddhism was flourishing, Zen Buddhism was not yet known. Bodhidharma arrived in the Datong first year (527 AD) and left in the same year, staying in Taicheng for nineteen days, and you missed the opportunity to meet him. Regarding Bodhidharma, the Baizhang Shingi's Chapter on Honoring Ancestors states: The First Ancestor Bodhidharma arrived in the South China Sea on the twenty-first day of the ninth month of the Dingwei year (527 AD) of the Liang Putong era, arrived in Jinling on the first day of the tenth month, crossed the river north on the nineteenth day, and arrived in Luoyang on the twenty-third day of the eleventh month. On the fifth day of the tenth month of the Bingchen year (536 AD), he passed away while sitting in meditation. On the twenty-eighth day of the twelfth month, he was buried in Xiong'er Mountain.
When Patriarch Bodhidharma arrived in Jinling, Emperor Wu of Liang asked him about the Dharma, but they did not resonate.
He arrived in Jinling on the first day of the tenth month. Emperor Wu of Liang asked: 'Since my ascension to the throne, what merit have I gained from building temples, copying scriptures, and ordaining monks?' Patriarch Bodhidharma said: 'There is no merit.' Emperor Wu of Liang asked: 'Why is there no merit?' Patriarch Bodhidharma said: 'These are merely small fruits of humans and devas, causes with outflows, like shadows following forms, existing but not real.' Emperor Wu of Liang asked: 'Then, what is true merit?' Patriarch Bodhidharma said: 'Pure wisdom, wondrous perfection, the essence is empty and still. Such merit cannot be sought through worldly means.' Emperor Wu of Liang then asked: 'What is the First Meaning of the Noble Truth?' Patriarch Bodhidharma said: 'Vast emptiness, no holiness.' Emperor Wu of Liang asked: 'Then who is facing me?' Patriarch Bodhidharma said: 'I do not know.' Emperor Wu of Liang did not understand.
Patriarch Bodhidharma arrived in Luoyang and resided in Shaolin Temple, facing the wall.
Patriarch Bodhidharma knew that Emperor Wu of Liang did not resonate with him, so on the nineteenth day of that month, he quietly returned to Jiangbei. On the twenty-third day of the eleventh month, he arrived in Luoyang and resided in Shaolin Temple on Mount Song. He sat facing the wall, and people could not understand him, calling him the Wall-Gazing Brahmin.
Xiangfu Yin said: Sages, wise men, Buddhas, and patriarchs establish teachings according to the times. Their actions, stillness, words, and silence are all teachings. Confucius saw that scholars mostly focused on words, so he said: 'I want to be silent.' He also said: 'There is nothing I do not participate in.' How could the sage not want people to forget words and understand the true Way?
哉佛教東來。至梁之時。經律論等譯出者。凡有五千四百餘卷。語言文字。不為不多矣。天下僧至二百餘萬。寺院凡四萬余所。帝王捨身講法。化儀莊嚴。不為不盛矣。於是初祖以並無功德。蕩修行之執相者。以面壁九年。折文言之外求者。直指人心。頓證大道。西來大意。與孔氏之教。若合符節也。
戊申二年。
祖寓少林 敕沙門智藏等撰義林八十卷。
己酉中大通元年(魏永安元年)。
魏主遣使至少林徴祖前後三至不赴。
魏主聞祖寓少林。遣使赍詔徴。前後三至。祖不顧。魏主彌加欽尚。
梁主捨身同泰寺地震百僚三請復位(帝捨身講經非一。書此以概之)。
九月十五日。帝捨身于同泰寺。設四部無遮大會。釋御服。持法衣。行清凈大舍。素床瓦器。親為大眾講涅槃經。地大震。群臣以錢億萬奉贖。表請還宮。三請乃許。十一月一日。駕還宮。
祥符蔭曰。以世治言之。武帝過矣。以佛法言之。此菩薩行也。疇則能之。若其了悟中道。契第一義諦。于廓然不識之答。其于祖也。豈不覿面親承乎。而乃目前失之。惜哉。
庚戌二年。
魏遣使赍衣缽就少林供祖三辭堅請受之。
魏使赍摩衲袈裟二領。金缽。銀水瓶。繒帛等物。來少林
【現代漢語翻譯】 現代漢語譯本 自從佛教傳入中國，到了梁朝（502-557年）的時候，翻譯出來的經、律、論等佛學典籍，總共有五千四百多卷。這些典籍所使用的語言文字，可謂數量繁多。天下的僧人多達二百多萬，寺院有四萬多所。皇帝親自捨身講法，各種儀式莊嚴隆重，可謂盛況空前。然而，禪宗初祖菩提達摩（Bodhidharma）卻認為這些都並無功德，以此來破除人們對修行的執著表象；他通過面壁九年的苦修，來否定那些在文字言語之外尋求真理的人。他直指人心，使人頓悟大道。這種西來（指印度）的禪宗思想，與孔子的儒家思想，如同符節相合一樣。
戊申二年（528年）
達摩祖師居住在少林寺，皇帝敕令沙門智藏等人撰寫《義林》八十卷。
己酉中大通元年（529年）（魏永安元年（528年））
北魏的皇帝派遣使者到少林寺徵召達摩祖師，前後去了三次，達摩祖師都沒有應允。
北魏皇帝聽說達摩祖師住在少林寺，派遣使者帶著詔書去徵召他。使者前後去了三次，達摩祖師都不理睬。北魏皇帝更加欽佩和敬重他。
梁武帝在同泰寺舍身，寺廟發生地震，文武百官三次請求他復位（皇帝捨身講經並非只有一次，這裡只是概括地記錄一下）。
九月十五日，梁武帝在同泰寺舍身，舉辦了四部無遮大會（一種不分貴賤、僧俗的大型齋會）。他脫下御服，穿上法衣，行清凈大舍（佈施）。使用素床瓦器，親自為大眾講解《涅槃經》。此時，大地發生震動。群臣用億萬錢財奉贖，上表請求皇帝還宮。經過三次請求，梁武帝才允許。十一月一日，梁武帝乘車返回皇宮。
祥符蔭評論說：從治理國家的角度來說，梁武帝做得太過分了。但從佛法的角度來說，這是一種菩薩的行為。有誰能夠做到呢？如果梁武帝能夠領悟中道，契合第一義諦（佛教真理），那麼對於達摩祖師『廓然不識』的回答，他難道不是已經面對面地親身領受了嗎？可惜他當時卻錯失了機會。真是可惜啊！
庚戌二年（530年）
北魏派遣使者帶著衣缽到少林寺供奉達摩祖師，達摩祖師三次堅決推辭，最終還是接受了。
北魏使者帶著兩件磨衲袈裟（用粗糙的麻布縫製的袈裟）、金缽、銀水瓶、繒帛等物品，來到少林寺。
【English Translation】 English version When Buddhism came to China, by the time of the Liang Dynasty (502-557 AD), the translated scriptures, monastic rules, treatises, and other Buddhist texts amounted to more than 5,400 volumes. The language and characters used in these texts were numerous. There were over two million monks and more than 40,000 monasteries throughout the land. Emperors personally renounced their positions to lecture on the Dharma, and the ceremonies were solemn and grand, reaching unprecedented heights. However, Bodhidharma (Bodhidharma), the First Patriarch of Zen, believed that these actions were without merit, aiming to dispel people's attachment to the superficial aspects of practice. He sought to negate those who sought truth outside of words and language through nine years of wall-gazing meditation. He directly pointed to the human mind, enabling sudden enlightenment to the Great Way. This Western (referring to India) Zen thought, like a matching tally, aligned with the teachings of Confucius.
Year 2 of Wushen (528 AD)
The Patriarch Bodhidharma resided at Shaolin Monastery, and the emperor ordered the Shramana Zhicang and others to compile the eighty-volume 'Yilin'.
Year 1 of Jiyou Zhongdatong (529 AD) (Year 1 of Yong'an of the Wei Dynasty (528 AD))
The Emperor of the Northern Wei Dynasty sent envoys to Shaolin Monastery to summon the Patriarch, going three times, but the Patriarch did not comply.
The Emperor of the Northern Wei Dynasty heard that the Patriarch Bodhidharma was residing at Shaolin Monastery and sent envoys with an imperial edict to summon him. The envoys went three times, but the Patriarch ignored them. The Emperor of the Northern Wei Dynasty admired and respected him even more.
Emperor Wu of Liang renounced his position at Tongtai Monastery, an earthquake occurred, and the civil and military officials requested him to resume his position three times (the emperor's renunciation to lecture on the scriptures was not just once; this is just a summary record).
On the fifteenth day of the ninth month, Emperor Wu renounced his position at Tongtai Monastery and held a 'Four Assemblies Unrestricted Gathering' (a large-scale vegetarian feast without distinction of rank or clergy). He took off his imperial robes, put on Dharma robes, and performed pure great giving (dana). Using a plain bed and earthenware, he personally lectured on the 'Nirvana Sutra' for the assembly. At this time, the earth shook greatly. The officials offered hundreds of millions of coins to redeem him and submitted a memorial requesting the emperor to return to the palace. After three requests, Emperor Wu allowed it. On the first day of the eleventh month, Emperor Wu returned to the palace by carriage.
Xiangfu Yin commented: From the perspective of governing the country, Emperor Wu was excessive. But from the perspective of the Buddha Dharma, this is the conduct of a Bodhisattva. Who could do it? If Emperor Wu could comprehend the Middle Way and align with the First Principle (Buddhist truth), then regarding the Patriarch Bodhidharma's 'vastly unknowing' answer, wouldn't he have received it face-to-face? Unfortunately, he missed the opportunity at that time. What a pity!
Year 2 of Gengxu (530 AD)
The Northern Wei Dynasty sent envoys with robes and a bowl to Shaolin Monastery to offer to the Patriarch Bodhidharma. The Patriarch firmly declined three times but eventually accepted.
The Northern Wei envoys brought two 'monk's patched robes' (robes made of rough hemp cloth), a golden bowl, a silver water bottle, silk fabrics, and other items to Shaolin Monastery.
供祖。祖固讓。三返。魏主意彌篤。祖乃受之。自爾緇白之眾。倍加信向。
辛亥三年(魏普泰元年)。
祖在少林。
壬子四年(魏永熙元年)。
癸丑五年。
甲寅六年(東魏天平元年是年魏分為二) (熒惑入南斗)。
僧神光來參。
僧神光者。久居伊洛。博覽群籍。善談玄理。每嘆曰。孔老之教。禮術風規。莊易之書。未盡妙理。近聞達摩大士住止少林。至人不遙。當造玄境。遂詣祖參承。祖晨夕端坐面壁。莫聞示誨。
神光斷臂安心。
光自惟曰。昔人求道。敲骨取髓。刺血濟饑。布發掩泥。投崖飼虎。古尚若此。我又何人。其時十二月九日。值夜大雪。光夜侍堅立不動。遲明積雪過膝。祖顧而憫之。問曰。汝久立雪中。欲求何事。光悲淚曰。惟愿和尚慈悲。開甘露門。廣度群品。祖曰。諸佛無上妙道。曠劫精勤。難行能行。非忍而忍。豈以小德小智。輕心慢心。欲冀真乘。徒勞辛苦。光聞祖誨勵。潛取利刀。自斷左臂。置於祖前。祖知是法器。乃曰。諸佛最初求道。為法忘形。汝今斷臂吾前。求亦可在。遂因與易名曰。慧可。乃問諸佛法印。可得聞乎。祖曰。諸佛法印。匪從人得。可曰。我心未寧。乞師與安。祖曰。將心來與汝安。可良久曰
【現代漢語翻譯】 現代漢語譯本：供養菩提達摩（Bodhidharma）。菩提達摩堅決推讓。三次推讓后，魏主的意願更加堅定，菩提達摩才接受供養。從此以後，出家和在家的信眾，更加信奉和敬仰他。 辛亥三年（魏普泰元年，531年），菩提達摩在少林寺。 壬子四年（魏永熙元年，532年）。 癸丑五年（533年）。 甲寅六年（東魏天平元年，534年，這年魏國分裂為東西魏）（熒惑，即火星，出現在南斗星宿）。 僧人神光前來參拜。 僧人神光，長期居住在伊水和洛水一帶，廣泛閱讀各種書籍，擅長談論玄妙的道理。他常常感嘆說：『孔子和老子的教誨，不過是禮儀法術和行爲規範；《莊子》和《易經》之類的書籍，也沒有完全闡述玄妙的真理。』最近聽說菩提達摩大師住在少林寺，得道之人離我們不遠，應該去尋求玄妙的境界。於是前往參拜和侍奉菩提達摩。菩提達摩早晚端坐，面對墻壁，不曾聽他說法教誨。 神光斷臂以求安心。 神光自己思量說：『過去的人爲了求道，敲碎骨頭取出骨髓，刺破身體用血來救濟飢餓，鋪開頭髮遮蓋泥土，跳下懸崖餵養老虎，古人尚且如此，我又算什麼呢？』當時是十二月初九，正值夜晚大雪。神光在夜晚侍立，堅決不動。到天亮時，積雪已經沒過膝蓋。菩提達摩回頭憐憫他，問道：『你長時間站在雪中，想要尋求什麼？』神光悲傷地流著眼淚說：『只希望和尚慈悲，開啟甘露之門，廣泛地救度眾生。』菩提達摩說：『諸佛無上的玄妙之道，需要經過漫長的時間，精進勤奮，難做能做，非忍而忍。難道憑藉小小的德行和小小的智慧，以輕慢之心，就想求得真正的佛法，那只是徒勞辛苦。』神光聽了菩提達摩的教誨和勉勵，悄悄地取出鋒利的刀，自己砍斷了左臂，放在菩提達摩面前。菩提達摩知道他是可以造就的法器，於是說：『諸佛最初求道的時候，爲了求法而忘記自身。你現在砍斷手臂放在我面前，你的求法之心也可以認可。』於是就給他改名為慧可（Huike）。慧可於是問道：『諸佛的法印，可以聽聞嗎？』菩提達摩說：『諸佛的法印，不是從別人那裡得到的。』慧可說：『我的心還沒有安定，請師傅為我安心。』菩提達摩說：『把你的心拿來，我為你安。』慧可過了很久說：
【English Translation】 English version: An offering was made to Bodhidharma (Bodhidharma). Bodhidharma firmly declined. After declining three times, the Wei ruler's intention became even more resolute, and Bodhidharma then accepted the offering. From then on, both monastic and lay followers had even greater faith and reverence for him. In the third year of Xinhai (the first year of Putai during the Wei Dynasty, 531 AD), Bodhidharma was at the Shaolin Temple. The fourth year of Renzi (the first year of Yongxi during the Wei Dynasty, 532 AD). The fifth year of Guichou (533 AD). The sixth year of Jiayin (the first year of Tianping during the Eastern Wei Dynasty, 534 AD, the year when the Wei Dynasty split into Eastern and Western Wei) (Yinghuo, i.e., Mars, appeared in the Southern Dipper constellation). The monk Shenguang came to pay respects. The monk Shenguang resided for a long time in the Yi and Luo river region, widely read various books, and was skilled at discussing profound principles. He often lamented, 'The teachings of Confucius and Laozi are merely rituals, techniques, and behavioral norms; books like the 'Zhuangzi' and 'I Ching' have not fully elucidated the subtle truths.' Recently, he heard that the great master Bodhidharma was residing at the Shaolin Temple, and that an enlightened person was not far away, so he should seek the profound realm. Therefore, he went to pay respects and serve Bodhidharma. Bodhidharma sat upright facing the wall, morning and evening, and was never heard to speak or teach. Shenguang cut off his arm to seek peace of mind. Shenguang pondered to himself, 'In the past, people sought the Dao by breaking bones to extract marrow, piercing their bodies to use blood to relieve hunger, spreading their hair to cover mud, and jumping off cliffs to feed tigers. The ancients were like this, so what am I?' At that time, it was the ninth day of the twelfth month, and it was snowing heavily at night. Shenguang stood firm and unmoving at night. By dawn, the accumulated snow had passed his knees. Bodhidharma turned and pitied him, asking, 'What do you seek by standing in the snow for so long?' Shenguang said with tears of sorrow, 'I only hope that the venerable monk will be compassionate, open the gate of nectar, and widely save sentient beings.' Bodhidharma said, 'The supreme and subtle Dao of all Buddhas requires a long time, diligent effort, doing what is difficult to do, and enduring what is not endurable. How can you, with small virtue and small wisdom, with a light and arrogant heart, hope to attain the true Dharma? It is just a waste of effort.' Shenguang, hearing Bodhidharma's teachings and encouragement, secretly took out a sharp knife and cut off his left arm, placing it before Bodhidharma. Bodhidharma knew that he was a vessel that could be made into Dharma, so he said, 'When all Buddhas first sought the Dao, they forgot themselves for the sake of seeking the Dharma. Now you have cut off your arm and placed it before me, and your heart for seeking the Dharma can also be acknowledged.' So he changed his name to Huike (Huike). Huike then asked, 'Can the Dharma seal of all Buddhas be heard?' Bodhidharma said, 'The Dharma seal of all Buddhas is not obtained from others.' Huike said, 'My mind is not yet at peace, please master pacify it for me.' Bodhidharma said, 'Bring your mind to me, and I will pacify it for you.' After a long time, Huike said:
。覓心了不可得。祖曰。與汝安心竟。
祥符蔭曰。此是東土第一個樣子學道求法者。急著眼。
乙卯大同元年(西魏文帝寶炬大統元年東魏天平二年)。
祖付慧可正法眼並授袈裟表信。
祖止少林越九年。欲返天竺。命門人曰。時將至矣。汝等盍言所得乎。有道副對曰。如我所見。不執文字。不離文字。而為道用。祖曰。汝得吾皮。尼總持曰。我今所解。如慶喜見阿閦佛國。一見更不再見。祖曰。汝得吾肉。道育曰。四大本空。五蘊非有。而我見處。無一法可得。祖曰。汝得吾骨。最後慧可禮拜依位而立。祖曰。汝得吾髓。乃顧慧可而告之曰。昔如來以正法眼付迦葉大士。展轉囑累。而至於我。我今付汝。汝當護持。並授汝袈裟。以為法信。各有所表。宜可知矣。可曰。請師指陳。祖曰。內傳法印以契證心。外付袈裟以定宗旨。後代澆薄。疑慮競生。云吾西天之人。言汝此方之子。憑何得法。以何證之。汝今受此衣法。卻後難生。但出此衣。並吾法偈。用以表明。其化無礙。至吾滅后二百年。衣止不傳。法周沙界。明道者多。行道者小。說理者多。通理者少。潛符密證。千萬有餘。汝當闡揚。勿輕未悟。一念回機。便同本得。聽吾偈曰。吾本來茲土。傳法度迷情。一花開五葉。結果自然
【現代漢語翻譯】 現代漢語譯本 尋找心是不可得的。祖師說：『我已經為你安心了。』
祥符蔭禪師說：『這是東土第一個像模像樣學道求法的人，要仔細看清楚。』
乙卯年大同元年（535年）（西魏文帝元寶炬大統元年，東魏天平二年）。
祖師將正法眼藏傳給慧可，並授予袈裟作為憑信。
祖師在少林寺停留九年後，想要返回天竺（India）。於是告訴弟子們說：『時機將要到了，你們何不說說各自的領悟呢？』道副回答說：『依我所見，不執著于文字，也不脫離文字，而是爲了運用文字來體悟道。』祖師說：『你得到了我的皮。』尼總持說：『我現在所理解的，就像慶喜（Ananda）見到阿閦佛國（Akshobhya's Buddha-land）一樣，一見之後便不再見了。』祖師說：『你得到了我的肉。』道育說：『四大（地、水、火、風）原本是空，五蘊（色、受、想、行、識）並非真實存在，而我所見之處，沒有一法可以得到。』祖師說：『你得到了我的骨。』最後，慧可禮拜后依位站立。祖師說：『你得到了我的髓。』於是回頭看著慧可並告訴他說：『過去如來（Tathagata）將正法眼藏傳給迦葉大士（Mahakasyapa），輾轉囑託，傳到我這裡。我現在傳給你，你應當護持。』並授予他袈裟，作為法的憑信，各自都有所表示，應該可以明白了。慧可說：『請老師指明。』祖師說：『內在傳授法印，用來契合印證心性；外在交付袈裟，用來確定宗旨。後代的人心浮躁淺薄，疑惑和顧慮競相產生，會說我是西天（India）的人，說你是本地的人，憑什麼得到法？用什麼來證明？你現在接受這衣法，以後會有困難產生，只要拿出這件袈裟，以及我的法偈，用來表明傳承，那麼教化就不會有阻礙。到我滅度后二百年，袈裟的傳承就會停止，而佛法將遍及整個世界。明白道理的人多，實棧道理的人少；說理的人多，通達道理的人少。暗中契合，秘密印證的人，成千上萬還有多。你應當弘揚佛法，不要輕視那些尚未覺悟的人。一念之間回頭，就和原本具有的佛性相同。聽我的偈語：我本來到這片土地，傳法是爲了度化迷惑的眾生。一花開放五片花瓣，結果是自然而然的。』
【English Translation】 English version 'Seeking the mind is unattainable.' The Patriarch said, 'I have already pacified your mind.'
Chan Master Xiangfu Yin said, 'This is the first person in the Eastern Land who earnestly seeks the Dharma. Observe him closely.'
In the year Yimao, Datong 1 (535 CE) (The first year of Datong reign of Emperor Wen of Western Wei, and the second year of Tianping reign of Eastern Wei).
The Patriarch transmitted the Eye of the True Dharma to Huike and bestowed upon him the robe as a symbol of faith.
The Patriarch stayed at Shaolin Temple for nine years. Desiring to return to India (Tianzhú), he addressed his disciples, saying, 'The time is near. Why don't you each speak of your attainment?' Daofu replied, 'As I see it, one neither clings to words nor departs from words, but uses them to realize the Dao.' The Patriarch said, 'You have attained my skin.' The Bhikkhuni Zongchi said, 'As I understand it now, it is like Ananda (Qingxi) seeing the Buddha-land of Akshobhya (Axufo guo): one glimpse and no more.' The Patriarch said, 'You have attained my flesh.' Daoyu said, 'The four elements (earth, water, fire, and wind) are fundamentally empty, and the five aggregates (form, feeling, perception, volition, and consciousness) are non-existent. As I see it, there is not a single dharma to be attained.' The Patriarch said, 'You have attained my bones.' Finally, Huike bowed and stood in his place. The Patriarch said, 'You have attained my marrow.' Then, looking at Huike, he said, 'In the past, the Tathagata (Rulai) transmitted the Eye of the True Dharma to the Great Master Mahakasyapa (Jiaye Dashi), entrusting it through successive generations, until it reached me. Now I transmit it to you. You must protect and uphold it.' He also bestowed upon him the robe as a symbol of the Dharma, each having its own significance, which should be understood. Huike said, 'Please, Master, explain it.' The Patriarch said, 'Inwardly, the Dharma Seal is transmitted to accord with and certify the mind; outwardly, the robe is given to establish the lineage. In later generations, people will be shallow and doubtful, and doubts and anxieties will arise. They will say that I am a man from the Western Land (India), and that you are a son of this land. By what means did you attain the Dharma? By what means can you prove it? Now you receive this robe and Dharma. Later, when difficulties arise, simply produce this robe and my Dharma verse to clarify the transmission, so that the teaching will be unimpeded. Two hundred years after my passing, the transmission of the robe will cease, but the Dharma will pervade the entire world. Many will understand the principle, but few will practice it; many will speak of the principle, but few will penetrate it. Those who secretly accord and silently certify will be countless. You should propagate the Dharma and not belittle those who are not yet enlightened. A single thought of turning back is the same as attaining the original nature. Listen to my verse: I originally came to this land to transmit the Dharma and liberate those who are deluded. One flower opens with five petals, and the fruit comes naturally.'
成。祖又曰。吾有楞伽經四卷。亦用付汝。即是如來心地要門。令諸眾生。開示悟入。吾自到此。凡五度中毒。我嘗自出而試之。置石。石裂。緣吾本離南印。來此東土。見赤縣神州。有大乘氣象。遂逾海入漠。為法求人。際會未諧。如愚若訥。今得汝傳授。吾意已終。
祖往禹門太守楊炫之問道。
祖與徒眾往禹門千聖寺止三日。有期城太守楊炫之。蚤慕佛乘。問祖曰。西天五印。師承為祖。其道如何。祖曰。明佛心宗。行解相應。名之曰祖。又問。此外如何。祖曰。須明他心。知其今古。不厭有無。於法無取。不賢不愚。無迷無悟。若能是解。故稱為祖。又曰。弟子歸心三寶。亦有年矣。而智慧昏蒙。尚迷真理。適聽師言。罔知收措。愿師慈悲。開示宗旨。祖知懇到。即說偈曰。亦不睹惡而生嫌。亦不觀善而勤措。亦不捨智而近愚。亦不拋迷而就悟。達大道兮過量。通佛心兮出度。不與凡聖同躔。超然名之曰祖。炫之聞偈。悲喜交並。曰。愿師久住世間。化導群有。祖曰。吾即逝矣。不可久留。根性萬差。多逢患難。炫之曰。未審何人。弟子為師除得否。祖曰。吾以傳佛秘密。利益迷途。害彼自安。必無此理。炫之曰。師若不言。何表通變觀照之力。祖不獲已。乃為讖曰。江槎分玉浪。管炬開金鎖。
【現代漢語翻譯】 現代漢語譯本： 慧可大師。菩提達摩祖師又說：『我有《楞伽經》四卷，也交給你。這就是如來心地的要門，使一切眾生，開示悟入。我自從來到這裡，總共有五次被人下毒。我曾經親自取出食物來試驗，放在石頭上，石頭都裂開了。因為我本來離開南印度，來到這東土，看見赤縣神州（中國）有大乘佛教的氣象，於是渡海進入沙漠，爲了佛法尋求有緣之人。但機緣一直沒有遇到，我只能裝作愚笨遲鈍。現在得到你來傳承我的衣缽，我的心願已經了結。』
菩提達摩祖師前往禹門，太守楊炫之向他問道。
菩提達摩祖師與徒眾前往禹門千聖寺住了三天。有期城太守楊炫之，早就仰慕佛法。他問菩提達摩祖師說：『西天五印（古印度）的師承，以誰為祖師？他們的道是什麼？』菩提達摩祖師說：『明白佛的心宗，修行和理解相應，就叫做祖師。』楊炫之又問：『除此之外，還有什麼？』菩提達摩祖師說：『必須明白他人之心，知道過去和現在。不厭棄有和無，對於一切法都不執取。既不認為自己賢能，也不認為自己愚笨，沒有迷惑，也沒有覺悟。如果能夠這樣理解，就可以稱為祖師。』楊炫之又說：『弟子歸心三寶（佛、法、僧）也有多年了，但是智慧昏昧，仍然迷惑于真理。剛才聽了您的話，不知道該如何理解。希望大師慈悲，開示宗旨。』菩提達摩祖師知道他懇切，就說了偈語：『也不因為看到惡而生厭惡，也不因為看到善而勤于去做。也不捨棄智慧而接近愚蠢，也不拋棄迷惑而追求覺悟。通達大道超越了限量，通曉佛心超越了度量。不與凡夫和聖人同列，超然獨立，就稱他為祖師。』楊炫之聽了偈語，悲喜交加，說：『希望大師長久住在世間，教化引導眾生。』菩提達摩祖師說：『我就要離開了，不能久留。眾生的根性千差萬別，會遇到很多患難。』楊炫之說：『不知道是什麼人，弟子可以為師父除去這些災難嗎？』菩提達摩祖師說：『我傳授佛的秘密心法，是爲了利益迷惑的眾生，如果爲了自己安樂而加害他人，絕對沒有這樣的道理。』楊炫之說：『師父如果不說，怎麼能顯示您通變觀照的力量呢？』菩提達摩祖師不得已，就說了讖語：『江上的木筏分開玉色的波浪，燈管和火炬打開金色的鎖鏈。』
【English Translation】 English version: Great Master Huike. Bodhidharma, the Patriarch, also said: 'I have the Laṅkāvatāra Sūtra (Scripture of the Descent into Lanka) in four volumes, which I will also entrust to you. This is the essential gateway to the mind-ground of the Tathāgata (Thus Come One), enabling all sentient beings to awaken, realize, and enter. Since I arrived here, I have been poisoned five times in total. I once took out the food myself to test it, placing it on a stone, and the stone cracked. Because I originally left South India to come to this Eastern land, seeing that the Divine Land of Red County (China) had the atmosphere of Mahāyāna (Great Vehicle) Buddhism, I crossed the sea and entered the desert, seeking people for the Dharma. But the opportunity has not yet arisen, so I can only pretend to be foolish and dull. Now that I have you to inherit my mantle, my wish has been fulfilled.'
The Patriarch Bodhidharma went to Yumen, where Prefect Yang Xuanzhi asked him about the Dharma.
Patriarch Bodhidharma stayed at the Thousand Saints Monastery in Yumen with his disciples for three days. Yang Xuanzhi, the Prefect of Qicheng, had long admired Buddhism. He asked Patriarch Bodhidharma: 'In the five Indias (ancient India) of the Western Heaven, who is the Patriarch of the lineage? What is their path?' Patriarch Bodhidharma said: 'To understand the mind-essence of the Buddha and to have practice and understanding correspond is called a Patriarch.' Yang Xuanzhi then asked: 'What else is there?' Patriarch Bodhidharma said: 'One must understand the minds of others, knowing the past and present. Not disliking existence or non-existence, not grasping onto any Dharma. Neither considering oneself wise nor foolish, without delusion or enlightenment. If one can understand in this way, then one can be called a Patriarch.' Yang Xuanzhi then said: 'I have taken refuge in the Three Jewels (Buddha, Dharma, Sangha) for many years, but my wisdom is still dim, and I am still deluded about the truth. Having just heard your words, I do not know how to comprehend them. I hope that the Master will be compassionate and reveal the essential meaning.' Patriarch Bodhidharma, knowing his sincerity, then spoke a verse: 'Neither seeing evil and giving rise to aversion, nor observing good and diligently striving. Neither abandoning wisdom and approaching foolishness, nor discarding delusion and embracing enlightenment. Reaching the Great Way, surpassing measure; understanding the Buddha-mind, transcending degrees. Not treading the same path as ordinary beings and sages, standing alone, one is called a Patriarch.' Yang Xuanzhi, hearing the verse, was filled with both sorrow and joy, and said: 'I hope that the Master will dwell in the world for a long time, transforming and guiding sentient beings.' Patriarch Bodhidharma said: 'I am about to depart and cannot stay long. The natures of beings are vastly different, and they will encounter many hardships.' Yang Xuanzhi said: 'I do not know who these people are; can your disciple remove these calamities for the Master?' Patriarch Bodhidharma said: 'I transmit the secret Dharma of the Buddha to benefit deluded beings. There is absolutely no reason to harm others for one's own peace.' Yang Xuanzhi said: 'If the Master does not speak, how can you display your power of transformation and contemplation?' Patriarch Bodhidharma, having no choice, then spoke a prophecy: 'A raft on the river divides the jade-like waves; a lamp and torch open the golden lock.'
五口相共行。九十無彼我。炫之莫測。禮辭而去。
丙辰大同二年(魏大統二年東魏天平三年)。
東土第一世少林圓覺祖示寂。
時魏氏奉釋。禪雋如林。議論多與祖違。祖玄風所被。有識咸歸。彼徒生嫉。數加毒藥。莫能中傷。至第六度。以化緣既畢。遂端居而逝。時十月五日。十二月二十八日葬熊耳山。建塔定林寺。曰空觀。
安隱忍曰。達摩大師初破六宗。其意銳甚。及乎東來震旦。六番受毒而不言。謗議沸騰而不辯。其弘法之心乎。方其不契于梁。不容於流支之徒。機亦危矣。稍有爭論。安能默坐九年。以傳二祖耶。予以是知傳佛心宗者。不可執一方便。而進退有時也。
祥符蔭曰。初祖東來。為傳法也。二祖得髓。而能事已畢。其他何䘏焉。義學之徒。狃於聞見。驟聞直指別傳。夫誰能不惑。無怪其嫉之深也。使東土之人。皆即聞而信之。祖亦無庸泛重溟矣。面壁九年至今凜凜猶生千載之後。法周沙界。伊誰之力歟。藉非祖來。以真宗持之。迦文之教流行震旦。不知作何底止。潛符蜜證。道豈在空言哉。
宗統編年卷之八 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之九
第二世祖
諱慧可。造少林。安心得法。逮初
【現代漢語翻譯】 現代漢語譯本 『五口相共行』，指『吾』字，『九十無彼我』，指『禪』字，合起來是『禪吾』二字。對於禪的玄妙之處，不可隨意炫耀和揣測。應以禮貌的態度辭別而去。
丙辰年大同二年（536年，魏大統二年（536年）東魏天平三年（536年））。
東土第一世少林圓覺祖師示寂。
當時北魏皇室崇奉佛教，精通禪學的人才多如樹林。但他們的議論大多與祖師的教義相悖。祖師的玄妙之風所到之處，有見識的人都歸服於他。那些人因此產生嫉妒，多次暗中下毒，但都不能傷害他。直到第六次下毒，祖師認為教化眾生的緣分已盡，於是端坐而逝。時間是十月初五，十二月二十八日安葬在熊耳山，在定林寺建立佛塔，名為『空觀』。
安隱忍說：『達摩大師最初破斥六宗的偏見，他的態度非常銳利。等到他來到東土震旦（中國）后，六次遭受毒害而不辯解，各種誹謗議論沸沸揚揚也不爭辯。這才是他弘揚佛法的本心啊！當他不被梁武帝理解，不被流支的弟子們容納時，處境也很危險。稍微有所爭論，怎麼能默坐九年，以傳法給二祖慧可呢？因此我知道，傳承佛心宗的人，不可執著於一種方便法門，而是要根據時機決定進退。』
祥符蔭說：『初祖達摩東來，是爲了傳授佛法。二祖慧可得到佛法的精髓，他的任務也就完成了，其他的事情又有什麼可顧惜的呢？那些只注重義理研究的人，拘泥於自己的見聞，突然聽到直指人心、教外別傳的說法，有誰能不疑惑呢？也難怪他們嫉妒得那麼深。如果東土的人，都一聽就相信，那麼祖師也就不用遠渡重洋了。面壁九年，至今他的精神依然令人敬畏，千年之後，佛法傳遍整個世界，這又是誰的力量呢？如果不是祖師前來，用真正的佛法來主持，迦文（釋迦牟尼）的教法在震旦（中國）的流行，真不知道會變成什麼樣子。這種潛移默化的印證，難道只是空洞的言語嗎？』
宗統編年卷之八 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之九
第二世祖
諱慧可，到少林寺，安心修行而得法，直到最初。
【English Translation】 English version 『Five mouths sharing a path』 refers to the character 『吾』 (wú, I/me), 『ninety without self and other』 refers to the character 『禪』 (chán, Zen/meditation), together forming the phrase 『禪吾』 (Chán Wú). The profundity of Zen should not be flaunted or speculated upon. One should bid farewell with courtesy.
The year Bingchen, Datong 2nd year (536 AD, Wei Datong 2nd year (536 AD), Eastern Wei Tianping 3rd year (536 AD)).
The First Patriarch of Shaolin Yuánjué in the Eastern Land passed away.
At that time, the Northern Wei imperial family revered Buddhism, and talents proficient in Chan studies were as numerous as trees in a forest. However, their discussions mostly contradicted the Patriarch's teachings. Wherever the Patriarch's profound influence reached, those with discernment submitted to him. Those others became jealous and repeatedly poisoned him in secret, but they could not harm him. Until the sixth poisoning, the Patriarch, considering that the karmic affinity to teach sentient beings was exhausted, sat upright and passed away. The time was the fifth day of the tenth month, and he was buried on Mount Xionger on the twenty-eighth day of the twelfth month. A pagoda was built at Dinglin Temple, named 『Empty Contemplation』 (Kong Guan).
An Yinren said: 『Master Bodhidharma initially refuted the biases of the six sects, and his attitude was very sharp. When he came to the Eastern Land of Zhendan (China), he endured poison six times without defending himself, and he did not argue against the various slanders and criticisms. This is his true intention to propagate the Dharma! When he was not understood by Emperor Wu of Liang and not tolerated by the disciples of Liuzhi, his situation was also dangerous. With the slightest argument, how could he have sat in silence for nine years to transmit the Dharma to the Second Patriarch Huike? Therefore, I know that those who transmit the mind-seal of the Buddha should not be attached to one expedient means, but should decide to advance or retreat according to the circumstances.』
Xiangfu Yin said: 『The First Patriarch Bodhidharma came to the East to transmit the Dharma. The Second Patriarch Huike obtained the essence of the Dharma, and his task was completed, so what else was there to care about? Those who only focus on the study of doctrines are bound by their own knowledge and views. Suddenly hearing the teaching of directly pointing to the human mind and a special transmission outside the scriptures, who could not be confused? No wonder they were so deeply jealous. If the people of the Eastern Land all believed as soon as they heard it, then the Patriarch would not have needed to cross the ocean. Facing the wall for nine years, his spirit is still awe-inspiring even after a thousand years. The Dharma pervades the entire world, and whose power is this? If it were not for the Patriarch coming to uphold it with the true Dharma, who knows what the propagation of Shakyamuni's teachings in Zhendan (China) would have become. This subtle and tacit confirmation, is it just empty words?』
Chronicles of the Lineage, Volume 8 卍 New Continued Collection, Volume 86, No. 1600, Chronicles of the Lineage
Chronicles of the Lineage, Volume 9
The Second Patriarch
Named Huike, went to Shaolin Temple, calmed his mind and attained the Dharma, until the beginning.
祖西。歸乃闡化。
武帝丁巳大同三年(魏大統三年東魏天平四年)。
第二世鄴都祖嗣宗統(五十一年)。
戊午四年。
發明(西天邈隔。故書祖住世傳法。明宗統有在也。東土止書某年實事。關宗統者。而不書住世傳法。明遠近昭然。文獻足徴也)。
己未五年(東魏興和元年)。
詔取初祖遺履少林寺供養。
宋云奉使西域回。遇初祖于蔥嶺。見手攜只履。翩翩而逝。云問祖何往。曰。西天去。云歸具奏其事。帝令啟壙。唯空棺。一隻革履存焉。舉朝為之驚歎。奉詔取遺履于少林寺供養。
梁主撰初祖道行碑。
初帝遇初祖。因緣未契。及聞化行魏邦。遂欲自撰祖碑。而未暇也。及聞宋云事。乃成之。刻石鐘山。
庚申六年。
辛酉七年。
壬戌八年。
癸亥九年。
甲子十年。
乙丑十一年。
丙寅中大同元年。
丁卯太清元年。
湘東王記室虞孝敬撰內典博要三十卷。
戊辰二年。
己巳三年(或問梁武事佛。而困殍臺城。佛法之驗安在也。答曰。業報各有因緣。佛法一切平等。梁武奉佛。誕登道岸。將來決證菩提。臺城之報。乃往昔已定之業。於今會值。亦復何尤。具
【現代漢語翻譯】 現代漢語譯本 祖西。歸乃闡化。 武帝丁巳大同三年(537年)（魏大統三年(537年)東魏天平四年(537年)）。 第二世鄴都祖嗣宗統(五十一年)。 戊午四年(538年)。 發明(西天邈隔。故書祖住世傳法。明宗統有在也。東土止書某年實事。關宗統者。而不書住世傳法。明遠近昭然。文獻足徴也)。 己未五年(539年)（東魏興和元年(539年)）。 詔取初祖遺履少林寺供養。 宋云奉使西域回。遇初祖于蔥嶺。見手攜只履。翩翩而逝。云問祖何往。曰。西天去。云歸具奏其事。帝令啟壙。唯空棺。一隻革履存焉。舉朝為之驚歎。奉詔取遺履于少林寺供養。 梁主撰初祖道行碑。 初帝遇初祖。因緣未契。及聞化行魏邦。遂欲自撰祖碑。而未暇也。及聞宋云事。乃成之。刻石鐘山。 庚申六年(540年)。 辛酉七年(541年)。 壬戌八年(542年)。 癸亥九年(543年)。 甲子十年(544年)。 乙丑十一年(545年)。 丙寅中大同元年(546年)。 丁卯太清元年(547年)。 湘東王記室虞孝敬撰內典博要三十卷。 戊辰二年(548年)。 己巳三年(549年)（或問梁武事佛。而困殍臺城。佛法之驗安在也。答曰。業報各有因緣。佛法一切平等。梁武奉佛。誕登道岸。將來決證菩提。臺城之報。乃往昔已定之業。於今會值。亦復何尤。具
【English Translation】 English version Zu Xi. Gui Nai expounds transformation. In the third year of the Datong era of Emperor Wu, Ding Si (537 AD) (Third year of the Datong era of the Wei Dynasty (537 AD), Fourth year of the Tianping era of the Eastern Wei Dynasty (537 AD)). Second generation, Yedu, Ancestor Succession Lineage (51 years). Fourth year of Wu Wu (538 AD). Discovery (The Western Heaven is distant and separated. Therefore, the book records the ancestor's dwelling in the world and transmitting the Dharma, clarifying the existence of the lineage. The Eastern Land only records factual events of a certain year. Matters concerning the lineage are not recorded regarding dwelling in the world and transmitting the Dharma, clearly distinguishing near and far. The literature is sufficient to attest to this). Fifth year of Ji Wei (539 AD) (First year of the Xinghe era of the Eastern Wei Dynasty (539 AD)). An imperial decree was issued to retrieve the First Ancestor's remaining shoe for offering at the Shaolin Temple. Song Yun returned from his mission to the Western Regions. He encountered the First Ancestor in the Congling Mountains (Pamir Mountains), seeing him carrying a single shoe in his hand, gracefully departing. Yun asked the Ancestor where he was going. The Ancestor replied, 'Going to the Western Heaven.' Yun returned and reported the matter in detail. The Emperor ordered the tomb to be opened. Only an empty coffin was found, with a single leather shoe remaining. The entire court was amazed by this. An imperial decree was issued to retrieve the remaining shoe for offering at the Shaolin Temple. The Lord of Liang composed a stele on the First Ancestor's virtuous conduct. Initially, the Emperor encountered the First Ancestor, but the karmic conditions were not yet ripe. Upon hearing of his transformative influence in the Wei Dynasty, he desired to compose a stele for the Ancestor himself, but did not have the time. Upon hearing of Song Yun's affair, he then completed it, engraving it on Zhongshan Mountain. Sixth year of Geng Shen (540 AD). Seventh year of Xin You (541 AD). Eighth year of Ren Xu (542 AD). Ninth year of Gui Hai (543 AD). Tenth year of Jia Zi (544 AD). Eleventh year of Yi Chou (545 AD). First year of Zhong Datong, Bing Yin (546 AD). First year of Taiqing, Ding Mao (547 AD). Yu Xiaojing, the secretary of the Prince of Xiangdong, compiled thirty volumes of 'Essential Excerpts from the Inner Canon'. Second year of Wu Chen (548 AD). Third year of Ji Si (549 AD) (Someone asked: 'Liang Wu served Buddha, but was trapped and starved to death in Taicheng (臺城, a city). Where is the proof of the effectiveness of the Buddha Dharma?' The answer is: 'Karmic retribution has its own causes and conditions. The Buddha Dharma is completely equal. Liang Wu served Buddha and ascended to the shore of the Path. In the future, he will definitely attain Bodhi. The retribution of Taicheng is a past karma that was already determined, and now it has come to fruition. What is there to blame? The details
正信者。自可無此疑也)。
文帝(諱綱在位二年)。
文帝庚午大寶元年(北齊天保元年)。
法師慧聞遙稟能樹祖。
聞。北齊高氏。因閱龍樹祖大智度論。發明中道。遂遙稟承(是為臺宗二祖)。
辛未二年(北齊天保二年)。
祖度僧璨(作北齊天平二年者誤)。
有一居士。年逾四十。不言名氏。聿來設禮。而問祖曰。弟子身纏風恙。請和尚懺罪。祖曰。將罪來與汝懺。士良久曰。覓罪了不可得。祖曰。與汝懺罪竟。宜依佛法僧住。士曰。今見和尚。已知是僧。未審何名佛法。祖曰。是心是佛。是心是法。佛法無二。僧寶亦然。士曰。今日始知罪性不在內外。不在中間。如其心然。佛法無二也。祖深器之。即為剃髮。曰。是吾寶也。宜名僧璨。其年三月十八日。于光福寺受具。自茲疾漸愈。
祖回示向居士書偈。
向居士幽棲林野。木食澗飲。北齊天保初。聞祖盛化。乃致書曰。影由形起。響逐聲來。弄影勞形。不識形為影本。揚聲止響。不知聲是響根。除煩惱而趣涅槃。喻去形而覓影。離眾生而求佛果。喻默聲而求響。故知迷悟一途。愚智非別。無名作名。因其名。則是非生矣。無理作理。因其理則爭論起矣。幻化非真。誰是誰非。虛妄無實。
【現代漢語翻譯】 現代漢語譯本：有正信的人，自然不會有這樣的疑惑。
文帝（名諱綱，在位二年）（552-554）。
文帝庚午大寶元年（北齊天保元年）（550）。
法師慧聞遙稟能樹祖。
慧聞。北齊高氏。因為閱讀龍樹祖師的《大智度論》，發明中道之理，於是遙稟承接（是為天臺宗二祖）。
辛未二年（北齊天保二年）（551）。
祖師度化僧璨（有人寫作北齊天平二年是錯誤的）。
有一位居士，年紀超過四十歲，沒有說出姓名，來到祖師處行禮，然後問祖師說：『弟子身患風疾，請和尚為我懺悔罪業。』祖師說：『把你的罪拿來，我為你懺悔。』居士過了很久說：『尋找罪業，最終不可得。』祖師說：『我已經為你懺悔完畢。你應該依佛、法、僧而住。』居士說：『現在見到和尚，已經知道是僧。不知道什麼叫做佛法？』祖師說：『是心是佛，是心是法，佛法沒有二致，僧寶也是這樣。』居士說：『今天才知道罪性不在內外，不在中間，就像心一樣，佛法沒有二致啊。』祖師非常器重他，就為他剃度，說：『這是我的寶貝啊，應該叫做僧璨。』那年三月十八日，在光福寺受具足戒，從此疾病漸漸痊癒。
祖師回覆給先前那位居士的書信中的偈語：
向居士幽居在山林曠野，吃樹上的果實，喝山澗里的水。北齊天保初年（550），聽說祖師的盛名，於是寫信說：『影子由形體而生起，迴響追逐聲音而來。玩弄影子使形體勞累，是不認識形體是影子的根本；提高聲音想要停止迴響，是不知聲音是迴響的根源。想要去除煩惱而趨向涅槃，好比去除形體而尋找影子；離開眾生而求佛果，好比停止聲音而求迴響。所以知道迷惑和覺悟是同一條道路，愚笨和智慧沒有分別。沒有名稱而強作名稱，因為有了名稱，那麼是非就產生了。沒有道理而強作道理，因為有了道理，那麼爭論就產生了。幻化不是真實的，誰是誰非呢？虛妄沒有實在。』
【English Translation】 English version: Those with genuine faith will naturally have no such doubts.
Emperor Wen (personal name was Gang, reigned for two years) (552-554).
In the first year of the Dabao era under Emperor Wen, which corresponds to the Gengwu year (Northern Qi, first year of the Tianbao era) (550).
Dharma Master Huiwen remotely received the teachings of Ancestor Nengshu.
Huiwen. From the Gao family of Northern Qi. Because he read the Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom) by Ancestor Nagarjuna (Longshu), he discovered the Middle Way. Thus, he remotely received the teachings (becoming the Second Patriarch of the Tiantai School).
The second year, Xinwei (Northern Qi, second year of the Tianbao era) (551).
The Ancestor converted Sengcan.
There was a layman, over forty years old, who did not reveal his name. He came to pay respects and asked the Ancestor, 'This disciple is afflicted with wind-related illness. Please, Venerable Monk, help me repent my sins.' The Ancestor said, 'Bring your sins to me, and I will help you repent.' After a long while, the layman said, 'Searching for sins, I ultimately cannot find them.' The Ancestor said, 'I have already completed the repentance for your sins. You should abide by the Buddha, Dharma, and Sangha.' The layman said, 'Now that I have seen the Venerable Monk, I already know this is the Sangha. I do not know what is called the Buddha and the Dharma?' The Ancestor said, 'This mind is the Buddha, this mind is the Dharma. The Buddha and the Dharma are not two. The Sangha Jewel is also like this.' The layman said, 'Today I know for the first time that the nature of sin is not inside, not outside, not in between. Just like the mind, the Buddha and the Dharma are not two!' The Ancestor greatly valued him and immediately shaved his head, saying, 'This is my treasure! He should be named Sengcan.' On the eighteenth day of the third month of that year, he received the full precepts at Guangfu Temple. From then on, his illness gradually healed.
The Ancestor's reply in a verse to the former layman:
The layman Xiang secluded himself in the forests and wilderness, eating the fruits of trees and drinking from mountain streams. In the early years of the Tianbao era of Northern Qi (550), having heard of the Ancestor's great reputation, he wrote a letter saying, 'Shadows arise from forms, echoes follow sounds. To play with shadows and tire the form is to not recognize that the form is the root of the shadow. To raise the voice to stop the echo is to not know that the sound is the root of the echo. To remove afflictions and strive for Nirvana is like removing the form and seeking the shadow; to leave sentient beings and seek the Buddha fruit is like stopping the sound and seeking the echo. Therefore, know that delusion and enlightenment are the same path, foolishness and wisdom are not different. To create a name where there is no name, because there is a name, then right and wrong arise. To create a reason where there is no reason, because there is a reason, then disputes arise. Illusions are not real, who is right and who is wrong? Emptiness has no substance.'
何空何有。將知得無所得。失無所失。未及造謁。聊申此意。伏望答之。祖回示曰。備觀來意皆如實。真幽之理竟不殊。本迷摩尼謂瓦礫。豁然自覺是真珠。無明智慧等無異。當知萬法即皆如。愍此二見之徒輩。申辭措筆作斯書。觀身與佛不差別。何須更覓彼無餘。居士捧披祖偈。乃申禮覲。密承印記。
佛滅后一千五百年。
元帝(名繹在位三年)。
元帝壬申承聖元年。
癸酉二年。
祖付僧璨衣法。
僧璨執侍經二載。祖遂囑累。付以衣法。偈曰。本來緣有地。因地種花生。本來無有種。花亦不曾生。又曰。汝受吾教。宜處深山。未可行化。當有國難。般若多羅懸記。所謂心中雖吉外頭兇者。是也。吾亦有宿累。今往酬之。汝諦思聖記。勿罹世難。俟時傳化。
祖度僧那。
那馬氏子。少而神雋。年二十一。講禮易於東海。聽者如市。投祖出家。自是手不執筆。盡棄世典。惟一衣一缽。一坐一食。奉頭陀行。后謂門人慧滿曰。祖師心印。非專苦行。但助道耳。若契本心。發隨意真光之用。則苦行如握土成金。若惟務苦行。而不明本心。為愛憎所縛。則苦行如黑月夜。履于險道。汝欲明本心者。當審諦推察。遇色遇聲。未起覺觀時。心何所之。是無耶。是有耶
【現代漢語翻譯】 現代漢語譯本： 什麼是空，什麼是有？將知道得到與沒有得到，失去與沒有失去。還未及前去拜見，姑且表達這些意思，希望得到您的答覆。祖師回覆說：詳細地看了你的來意，都如實地表達了。真正深奧的道理其實沒有什麼不同。原本迷惑時，將摩尼（Mani，寶珠）當成瓦礫，一旦豁然自覺，才知道那是真正的寶珠。無明和智慧等等，沒有差別。應當知道萬法就是如此。憐憫那些持有二見的徒眾，寫下這些言辭，寫成這本書。觀察自身與佛沒有差別，何須再去尋找其他的呢？居士捧讀祖師的偈語，於是行禮拜見，秘密地領受了印可。
佛陀涅槃后一千五百年。
元帝（梁元帝，名蕭繹，在位三年）（552-554年）。
元帝壬申承聖元年（552年）。
癸酉二年（553年）。
祖師將衣法傳給僧璨（Sengcan，禪宗三祖）。
僧璨執侍祖師兩年。祖師於是囑咐他，將衣法傳給他，偈語說：本來因為有地，因為地而種花生。本來沒有種子，花也不會生長。又說：你接受我的教誨，應該身處深山，還不能施行教化，將有國家危難。般若多羅（Prajnatara）曾經懸記，所謂心中雖然吉祥，外面卻有兇險，就是指這件事。我也有宿世的業債，現在前去償還。你仔細思考聖人的預言，不要遭遇世間的災難，等待時機再傳播教化。
祖師度化僧那（Sengna）。
僧那，是馬氏的兒子，年少時就聰慧過人。二十一歲時，在東海講解《禮易》，聽眾如雲。後來投奔祖師出家，從此不再執筆，完全拋棄世俗典籍，只穿一件衣服，持一個缽，一坐一食，奉行頭陀行。後來對門人慧滿（Huiman）說：祖師的心印，不是專門爲了苦行，只是爲了輔助道業。如果契合本心，就能發揮隨意顯現真光的作用，那麼苦行就像用泥土變成黃金。如果只是致力於苦行，而不明白本心，被愛憎所束縛，那麼苦行就像在黑暗的夜晚，行走在危險的道路上。你想要明白本心的人，應當仔細地推究觀察，遇到色塵遇到聲塵，在還沒有生起覺觀的時候，心在哪裡？是無嗎？是有嗎？
【English Translation】 English version: What is emptiness, and what is existence? Will one know gaining without gaining, and losing without losing? Before having the chance to visit and pay respects, I tentatively express these thoughts, hoping to receive your reply. The Patriarch replied: Having thoroughly examined your intentions, they are all expressed truthfully. The truly profound principle is ultimately not different. Originally, when deluded, one regards Mani (jewel) as rubble; once suddenly awakened, one knows it is a true pearl. Ignorance and wisdom, etc., are no different. One should know that all dharmas are thus. Pitying those who hold dualistic views, I write these words and compose this book. Observing that the body and the Buddha are not different, why seek another elsewhere? The layperson reverently received and read the Patriarch's verse, then paid respects and secretly received the seal of approval.
Fifteen hundred years after the Buddha's Parinirvana.
Emperor Yuan (Emperor Liang Yuan, personal name Xiao Yi, reigned for three years) (552-554 AD).
In the first year of the Chengsheng era of Emperor Yuan, Ren Shen (552 AD).
The second year, Gui You (553 AD).
The Patriarch transmitted the robe and Dharma to Sengcan (Third Zen Patriarch).
Sengcan attended the Patriarch for two years. The Patriarch then entrusted him, transmitting the robe and Dharma, saying in a verse: Originally, there is ground because of the ground, flower is grown. Originally, there is no seed, flower will not grow either. He also said: You receive my teaching, you should stay in the deep mountains, it is not yet time to propagate. There will be national difficulties. Prajnatara had previously predicted, saying that although there is auspiciousness within, there is danger without, referring to this matter. I also have karmic debts from past lives, and now I go to repay them. You carefully consider the sage's prophecy, do not encounter worldly disasters, and wait for the time to propagate the Dharma.
The Patriarch liberated Sengna.
Sengna, the son of the Ma family, was intelligent and outstanding from a young age. At the age of twenty-one, he lectured on the Book of Rites and the Book of Changes in the East Sea, and the audience was like a marketplace. Later, he joined the Patriarch and renounced the household life, and from then on, he no longer held a pen, completely abandoning worldly books, wearing only one robe, carrying one bowl, eating only one meal a day, and practicing the ascetic practices. Later, he said to his disciple Huiman: The Patriarch's mind-seal is not solely for ascetic practices, but only to assist the path. If one is in accord with the original mind, one can manifest the function of true light at will, then ascetic practices are like turning earth into gold. If one only focuses on ascetic practices without understanding the original mind, and is bound by love and hatred, then ascetic practices are like walking on a dangerous road on a dark moonlit night. Those who wish to understand the original mind should carefully investigate and observe, when encountering form and sound, before the arising of perception and observation, where is the mind? Is it non-existent? Is it existent?
。既不墮有無處所。則心珠獨朗。常照世間。而無一塵許間隔。未嘗有一剎那頃斷續之相。
甲戌三年。
祖往鄴都化導。
詔國內一切禪師入臺供養(應供。不書。此書。以其普也)。
慧思謁法師慧聞。
思武津李氏子。頂有肉髻。牛行象視。辭親入道。及稟具。常習坐。日唯一食。晝夜攝心。乃往受學聞大師。經三七日。獲宿智通。悟法華三昧。
敬帝(名方智在位三年)。
敬帝乙亥紹泰元年。
丙子太平元年(酉魏禪周)。
丁丑二年(梁禪陳又陳永定元年)。
陳(姓陳氏)。
武帝(名霸先代梁在位三年)。
武帝戊寅永定二年。
法師慧思造金字經。
思嘗示眾曰。道源不遠。性海非遙。但向己求。莫從他覓。覓即不得。得亦不真。以末法多難。發大誓願修行度世。造金字摩訶般若波羅蜜。及法華經二部。函以七寶琉璃。發願普見色身。盡未來際。為眾講說。令眾生信不退惡法消除。善緣成就。至彌勒佛出世。說般若時。金經出見。光明震耀。見聞證道。於十方佛界。亦復如是。
己卯三年。
文帝(名茜在位七年改元者二)。
文帝庚辰天嘉元年(齊乾明元年)。
智顗謁大蘇
【現代漢語翻譯】 現代漢語譯本：既不落入有或無的任何一邊，那麼心珠就會獨自明亮，經常照耀世間，沒有一絲一毫的間隔，未曾有一剎那的斷續之相。
甲戌三年（554年）。
祖師前往鄴都教化引導。
皇帝下詔國內所有禪師入宮供養（本應寫『應供』，此處寫『供養』，是因為其普遍性）。
慧思拜見法師慧聞。
慧思是武津李氏之子，頭頂有肉髻，行走如牛，觀看如象。辭別父母入道，受具足戒后，常習禪坐，每日只吃一餐，晝夜收攝心神。於是前往拜師慧聞大師，經過三七二十一天，獲得宿命智通，悟入法華三昧。
敬帝（名方智，在位三年）。
敬帝乙亥紹泰元年（555年）。
丙子太平元年（556年）（西魏禪讓給北周）。
丁丑二年（557年）（梁禪讓給陳，又是陳永定元年）。
陳（姓陳氏）。
武帝（名霸先，代替梁，在位三年）。
武帝戊寅永定二年（558年）。
法師慧思製造金字經。
慧思曾經對大眾開示說：『道源不遠，性海非遙，只要向自己內心尋求，不要從他人那裡尋找。尋找就得不到，得到也不真實。因為末法時代多災多難，所以發大誓願修行度化世人，製造金字《摩訶般若波羅蜜》及《法華經》兩部，用七寶琉璃函盛裝，發願普遍示現色身，直到未來世，為眾生講說，令眾生生起信心不退轉，惡法消除，善緣成就，到彌勒佛出世，宣說般若時，金經出現，光明震耀，見聞者證悟，在十方佛界，也是這樣。』
己卯三年（559年）。
文帝（名茜，在位七年，改元兩次）。
文帝庚辰天嘉元年（560年）（北齊乾明元年）。
智顗拜見大蘇山慧思禪師。
【English Translation】 English version: Neither falling into existence nor non-existence, the mind-pearl shines alone, constantly illuminating the world without the slightest gap, never having a moment of discontinuity.
The third year of Jiaxu (554 AD).
The Patriarch went to Yedu to teach and guide.
The emperor decreed that all Chan masters in the country should enter the palace for offerings (should be 'ying gong', but here it is written as 'gongyang' because of its universality).
Huisi visited Dharma Master Huiwen.
Huisi was the son of the Li family of Wujin, with a fleshy protuberance on his head, walking like an ox, and looking like an elephant. He bid farewell to his parents and entered the path, and after receiving the full precepts, he often practiced sitting meditation, eating only one meal a day, and concentrating his mind day and night. Then he went to study with Master Huiwen, and after three weeks (twenty-one days), he obtained the wisdom of past lives and awakened to the Lotus Samadhi.
Emperor Jing (named Fangzhi, reigned for three years).
The first year of Shaotai of Emperor Jing, Yihai (555 AD).
The first year of Taiping, Bingzi (556 AD) (Western Wei abdicated to Northern Zhou).
The second year, Dingchou (557 AD) (Liang abdicated to Chen, also the first year of Yongding of Chen).
Chen (surname Chen).
Emperor Wu (named Baxian, replaced Liang, reigned for three years).
The second year of Yongding, Wuyin of Emperor Wu (558 AD).
Dharma Master Huisi made the Golden Script Sutra.
Huisi once instructed the assembly, saying: 'The source of the Dao is not far, the sea of nature is not distant, just seek within yourself, do not seek from others. If you seek, you will not obtain, and if you obtain, it will not be genuine. Because the Dharma-ending age is full of difficulties, I make a great vow to cultivate and liberate the world, making two copies of the Golden Script Maha Prajna Paramita Sutra and the Lotus Sutra, placing them in a seven-jeweled lapis lazuli box, vowing to universally manifest the physical body, until the future, to speak for sentient beings, causing sentient beings to generate faith and not regress, evil dharmas to be eliminated, and good conditions to be fulfilled, until Maitreya Buddha appears in the world, when he speaks the Prajna, the Golden Sutra will appear, its light will shake and illuminate, and those who see and hear it will attain enlightenment, and it will be the same in the Buddha realms of the ten directions.'
The third year, Jimao (559 AD).
Emperor Wen (named Qian, reigned for seven years, changed the era name twice).
The first year of Tianjia, Gengchen of Emperor Wen (560 AD) (the first year of Qianming of Northern Qi).
Zhiyi visited Chan Master Huisi of Mount Dasu.
山。
顗字德安。荊州華容人。七歲聞僧誦法華經。忽自記憶。十五禮佛。誓志出家。十八依果愿寺僧法緒剃度。二十進具。謁光州大蘇山慧思大師。思示以普賢道場。說四安樂行。顗入觀三日。悟法華三昧。獲旋陀羅尼。見靈山一會。儼然未散。
辛巳二年(周保定元年齊太寧元年)。
壬午三年(齊河清元年)。
癸未四年。
甲申五年。
乙酉六年(彗星見)。
栴檀佛像至淮南。
丙戌天康元年。
臨海王丁亥光大元年。
戊子二年。
大師慧思自大蘇山往南嶽。
思嘗以般若。法華二經。為眾發解。命門人智顗代講。至一心具萬行。有疑。請決。思曰。汝所疑。乃大品次第意耳。未是法華圓頓旨也。吾昔于夏中。一念頓發。諸法見前。吾既身證。不必致疑。遂以是年至南嶽。謂眾曰。吾寄此山。止期十載。吾身前曾歷此處。指示宿跡。宛然猶在。又指一林泉勝異處曰。此古寺也。吾昔曾居。俾掘之。基址猶存。自此化道彌盛。陳主屢致供訊。目為大禪。
宣帝(名頊在位十四年)。
宣帝己丑大建元年(齊武平元年)。
智顗辭南嶽往金陵闡化。
顗辭思往金陵宣化。凡說法。辯才無倦。以五時(華
【現代漢語翻譯】 現代漢語譯本 山。
智顗（Zhì Yǐ）（人名），字德安，是荊州華容人。他七歲時聽到僧人誦讀《法華經》（Fǎ Huá Jīng），忽然能自己記住。十五歲禮佛，立志出家。十八歲依止果愿寺的僧人法緒剃度，二十歲受具足戒。之後拜謁光州大蘇山慧思大師（Huì Sī Dàshī）。慧思大師向他開示普賢道場，講解四安樂行。智顗入觀三天，領悟法華三昧，獲得旋陀羅尼，見到靈山一會的景象，彷彿還沒有散去。
辛巳二年（561年）（周保定元年，齊太寧元年）。
壬午三年（562年）（齊河清元年）。
癸未四年（563年）。
甲申五年（564年）。
乙酉六年（565年）（彗星出現）。
栴檀佛像運到淮南。
丙戌天康元年（566年）。
臨海王丁亥光大元年（567年）。
戊子二年（568年）。
慧思大師從大蘇山前往南嶽。
慧思大師曾經用《般若經》（Bōrě Jīng）和《法華經》為大眾講解，啓發理解。他讓門人智顗代為講說，講到『一心具萬行』時，有人產生疑問，請求解答。慧思大師說：『你所疑惑的，是大品般若的次第之意，還不是《法華經》圓頓教的宗旨。我過去在夏天，一念之間頓悟，諸法顯現在眼前。我已經親身證悟，不必再懷疑。』於是，慧思大師就在這年去了南嶽，對眾人說：『我寄身於這座山，只打算住十年。我的前世曾經來過這裡。』他指點著過去的遺蹟，依然還在。又指著一處林泉勝地，說：『這是古寺，我過去曾經住過。』讓人挖掘，地基還在。從此，慧思大師的教化更加興盛，陳主多次派人慰問供養，尊稱他為大禪師。
宣帝（陳宣帝，名頊）（569年-582年在位，共十四年）。
宣帝己丑大建元年（569年）（齊武平元年）。
智顗辭別南嶽前往金陵弘揚佛法。
智顗辭別慧思大師前往金陵宣揚佛法。凡是說法，辯才無礙，不知疲倦。他用五時（Wǔ Shí）（佛教術語，指佛陀說法的五個不同時期）
English version Mountain.
Zhì Yǐ (智顗) (personal name), styled Dé'ān, was a native of Huarong in Jingzhou. At the age of seven, upon hearing a monk recite the Lotus Sutra (Fǎ Huá Jīng), he suddenly remembered it himself. At fifteen, he paid homage to the Buddha and vowed to leave home. At eighteen, he was tonsured by the monk Fǎxù at Guoyuàn Temple. At twenty, he received the full precepts. Afterwards, he visited the Great Master Huì Sī (慧思大師) of Mount Dàsū in Guang Prefecture. Master Huì Sī showed him the Samantabhadra (Pǔxián) Bodhimaṇḍa and explained the Four Peaceful Practices. Zhì Yǐ entered contemplation for three days, comprehended the Lotus Samādhi, obtained the dhāraṇī of revolution, and saw the assembly on Mount Ling, as if it had not yet dispersed.
The second year of Xīnsì (561 CE) (the first year of Bǎodìng of the Zhou Dynasty, the first year of Tàiníng of the Qi Dynasty).
The third year of Rénwǔ (562 CE) (the first year of Héqīng of the Qi Dynasty).
The fourth year of Guǐwèi (563 CE).
The fifth year of Jiǎshēn (564 CE).
The sixth year of Yǐyǒu (565 CE) (a comet appeared).
A sandalwood Buddha statue arrived in Huáinán.
The first year of Bǐngxū, Tiānkāng (566 CE).
The first year of Dīnghài, Guāngdà under the Prince of Línhǎi (567 CE).
The second year of Wùzǐ (568 CE).
Great Master Huì Sī went from Mount Dàsū to Mount Nányuè.
Master Huì Sī once used the Prajna Sutra (Bōrě Jīng) and the Lotus Sutra to explain and enlighten the masses. He had his disciple Zhì Yǐ lecture in his place. When he reached the point of 'one mind encompassing myriad practices,' someone had doubts and requested clarification. Master Huì Sī said, 'What you doubt is the sequential meaning of the Great Perfection of Wisdom Sutra; it is not the ultimate meaning of the perfect and sudden teaching of the Lotus Sutra. In the past, in the middle of summer, a single thought suddenly arose in me, and all dharmas appeared before me. I have already personally realized it, so there is no need to doubt.' Thereupon, in that year, Master Huì Sī went to Mount Nányuè and said to the assembly, 'I am lodging on this mountain, intending to stay for only ten years. I have been here in a previous life.' He pointed out the traces of the past, which were still there. He also pointed to a scenic spot with forests and springs, saying, 'This is an ancient temple where I once lived.' He had people dig it up, and the foundations were still there. From then on, Master Huì Sī's teachings flourished even more, and the ruler of the Chen Dynasty repeatedly sent people to inquire and make offerings, honoring him as a great dhyāna master.
Emperor Xuān (Emperor Xuān of Chen, personal name Xū) (reigned from 569-582 CE, for fourteen years).
The first year of Jǐchǒu, Dàjiàn under Emperor Xuān (569 CE) (the first year of Wǔpíng of the Qi Dynasty).
Zhì Yǐ bid farewell to Mount Nányuè and went to Jīnlíng to propagate the Dharma.
Zhì Yǐ bid farewell to Master Huì Sī and went to Jīnlíng to propagate the Dharma. Whenever he expounded the Dharma, his eloquence was inexhaustible. He used the Five Periods (Wǔ Shí) (Buddhist term referring to the five different periods of the Buddha's teachings)
【English Translation】 English version Mountain.
Zhì Yǐ (智顗) (personal name), styled Dé'ān, was a native of Huarong in Jingzhou. At the age of seven, upon hearing a monk recite the Lotus Sutra (Fǎ Huá Jīng), he suddenly remembered it himself. At fifteen, he paid homage to the Buddha and vowed to leave home. At eighteen, he was tonsured by the monk Fǎxù at Guoyuàn Temple. At twenty, he received the full precepts. Afterwards, he visited the Great Master Huì Sī (慧思大師) of Mount Dàsū in Guang Prefecture. Master Huì Sī showed him the Samantabhadra (Pǔxián) Bodhimaṇḍa and explained the Four Peaceful Practices. Zhì Yǐ entered contemplation for three days, comprehended the Lotus Samādhi, obtained the dhāraṇī of revolution, and saw the assembly on Mount Ling, as if it had not yet dispersed.
The second year of Xīnsì (561 CE) (the first year of Bǎodìng of the Zhou Dynasty, the first year of Tàiníng of the Qi Dynasty).
The third year of Rénwǔ (562 CE) (the first year of Héqīng of the Qi Dynasty).
The fourth year of Guǐwèi (563 CE).
The fifth year of Jiǎshēn (564 CE).
The sixth year of Yǐyǒu (565 CE) (a comet appeared).
A sandalwood Buddha statue arrived in Huáinán.
The first year of Bǐngxū, Tiānkāng (566 CE).
The first year of Dīnghài, Guāngdà under the Prince of Línhǎi (567 CE).
The second year of Wùzǐ (568 CE).
Great Master Huì Sī went from Mount Dàsū to Mount Nányuè.
Master Huì Sī once used the Prajna Sutra (Bōrě Jīng) and the Lotus Sutra to explain and enlighten the masses. He had his disciple Zhì Yǐ lecture in his place. When he reached the point of 'one mind encompassing myriad practices,' someone had doubts and requested clarification. Master Huì Sī said, 'What you doubt is the sequential meaning of the Great Perfection of Wisdom Sutra; it is not the ultimate meaning of the perfect and sudden teaching of the Lotus Sutra. In the past, in the middle of summer, a single thought suddenly arose in me, and all dharmas appeared before me. I have already personally realized it, so there is no need to doubt.' Thereupon, in that year, Master Huì Sī went to Mount Nányuè and said to the assembly, 'I am lodging on this mountain, intending to stay for only ten years. I have been here in a previous life.' He pointed out the traces of the past, which were still there. He also pointed to a scenic spot with forests and springs, saying, 'This is an ancient temple where I once lived.' He had people dig it up, and the foundations were still there. From then on, Master Huì Sī's teachings flourished even more, and the ruler of the Chen Dynasty repeatedly sent people to inquire and make offerings, honoring him as a great dhyāna master.
Emperor Xuān (Emperor Xuān of Chen, personal name Xū) (reigned from 569-582 CE, for fourteen years).
The first year of Jǐchǒu, Dàjiàn under Emperor Xuān (569 CE) (the first year of Wǔpíng of the Qi Dynasty).
Zhì Yǐ bid farewell to Mount Nányuè and went to Jīnlíng to propagate the Dharma.
Zhì Yǐ bid farewell to Master Huì Sī and went to Jīnlíng to propagate the Dharma. Whenever he expounded the Dharma, his eloquence was inexhaustible. He used the Five Periods (Wǔ Shí) (Buddhist term referring to the five different periods of the Buddha's teachings)
嚴阿含。方等。般若。法華涅槃)判如來一代教相。以四教(頓漸秘密不定)判化儀。以四教(藏通別圓)判化法。謂法華為一乘妙典。出五重玄義(釋名。辯體。明宗論用。判教相)以釋之。依一心三諦示三止觀。(空假中)一一觀心。唸唸不可得。復示六即。(一理即佛。即本體。以化執名相者。二名字即佛。令未除妄想者。聞名信解。三觀行即佛。令因解修觀。返源達本。四相似即佛。觀行功深。發相似用五分真即佛。得真如用。一念成佛。六究竟即佛。無明永盡。證無所證故)通具三身。(法報化)隨居四土(一常寂光土。法身居之。二實報無障礙土。登地菩薩所居。三方便有餘土。四凈穢同居土。併爲應化上。二乘凡夫所居)身土互融權實無礙。晝夜宣演。生四種益。具四悉檀。門人灌頂編記之。為天臺教(顗傳章安頂。頂傳縉雲威。威傳東陽威。威傳左溪朗。朗傳荊溪然。皆以教觀輔翼禪宗。后因安史。之亂。會昌之廢。五代兵火之變。幾至失傳。螺溪尋訪舊。聞天臺一宗復弘江浙。傳至四明荊溪。中興教觀。至明云棲宏復闡明之。迄今曲水蓮居。皋亭龍溪之間。傳持未泯。諸方講席。目為性宗)。
大士傳善慧寂。
慧示跡雙林。廣弘法化。如傳所載。嘗有偈曰。空手把鋤頭。步行騎水牛
【現代漢語翻譯】 現代漢語譯本： 天臺宗判別如來一代的教相，以四教（頓、漸、秘密、不定）判別化儀，以四教（藏、通、別、圓）判別化法。認為《法華經》（The Lotus Sutra）為一乘妙典，闡釋五重玄義（釋名、辯體、明宗、論用、判教相）來解釋它。依據一心三諦（空、假、中）揭示三止觀，（空觀、假觀、中觀）一一觀心，唸唸不可得。又揭示六即（一、理即佛，即本體，用來教化執著名相的人；二、名字即佛，使未除妄想的人，聞名信解；三、觀行即佛，使因解而修觀，返源達本；四、相似即佛，觀行功深，發起相似作用；五、分真即佛，得到真如作用，一念成佛；六、究竟即佛，無明永遠斷盡，證得無所證的境界），通達具備三身（法身、報身、化身），隨順居住四土（一、常寂光土，法身所居；二、實報無障礙土，登地菩薩所居；三、方便有餘土；四、凈穢同居土，都是應化身和二乘凡夫所居）。身土互相融合，權實沒有障礙，晝夜宣講演說，產生四種利益，具備四悉檀。門人灌頂編撰記錄下來，成為天臺教。（智顗傳章安頂，章安頂傳縉雲威，縉雲威傳東陽威，東陽威傳左溪朗，左溪朗傳荊溪然，都以教觀輔助禪宗。後來因為安史之亂（755-763），會昌法難（845），五代兵火之變，幾乎失傳。螺溪尋訪舊籍，聽說天臺一宗又在江浙弘揚。傳到四明荊溪，中興教觀。到明朝（1368-1644）云棲袾宏又闡明它。直到現在曲水蓮居、皋亭龍溪之間，傳持沒有斷絕。各方講席，稱它為性宗）。
大士傳善慧寂。
慧寂示跡雙林，廣泛弘揚佛法教化，如傳記所記載。曾經有偈語說：『空手把鋤頭，步行騎水牛。』
【English Translation】 English version: The Tiantai school distinguishes the teachings of the Tathagata's (如來) lifetime into four teachings (sudden, gradual, secret, and indeterminate) to judge the methods of transformation, and four teachings (Tripitaka, shared, distinct, and perfect) to judge the methods of teaching. It considers the Lotus Sutra (法華經) as the wonderful scripture of the One Vehicle, explaining it with five profound meanings (explanation of name, identification of substance, clarification of purpose, discussion of function, and judgment of teaching). Based on the One Mind and Three Truths (emptiness, provisionality, and the Middle Way), it reveals the three kinds of cessation and contemplation (emptiness contemplation, provisionality contemplation, and Middle Way contemplation), contemplating the mind in each and every thought, realizing that nothing can be grasped. It further reveals the Six Identities (1. Identity in Principle as Buddha, which is the essence, used to teach those attached to names and forms; 2. Identity in Name as Buddha, enabling those who have not eliminated delusion to hear the name and believe and understand; 3. Identity in Practice as Buddha, enabling them to cultivate contemplation based on understanding, returning to the source and reaching the root; 4. Identity in Resemblance as Buddha, where the practice of contemplation is profound, giving rise to similar functions; 5. Identity in Partial Realization as Buddha, attaining the function of True Thusness, becoming a Buddha in a single thought; 6. Ultimate Identity as Buddha, where ignorance is forever exhausted, attaining the state of no attainment), penetratingly possessing the Three Bodies (Dharmakaya, Sambhogakaya, and Nirmanakaya), and dwelling in the Four Lands accordingly (1. Land of Eternal Tranquility, where the Dharmakaya resides; 2. Land of Actual Reward without Obstacles, where the Bodhisattvas of the Ten Grounds reside; 3. Land of Expedient Remainder; 4. Land of Coexistence of Purity and Impurity, both of which are resided by the manifested bodies and the Hearers and Solitary Realizers and ordinary beings). The bodies and lands interpenetrate, expedient and real are without obstruction, expounding and proclaiming day and night, generating four kinds of benefits, possessing the Four Siddhantas. The disciples Guanding compiled and recorded it, becoming the Tiantai teaching. (Zhiyi transmitted to Zhang'an Ding, Zhang'an Ding transmitted to Jinyun Wei, Jinyun Wei transmitted to Dongyang Wei, Dongyang Wei transmitted to Zuoxi Lang, Zuoxi Lang transmitted to Jingxi Ran, all of whom used teaching and contemplation to assist Chan Buddhism. Later, due to the An Lushan Rebellion (755-763), the Huichang Persecution (845), and the wars of the Five Dynasties period, it almost became lost. Luoxi sought out old texts and heard that the Tiantai school was again flourishing in Jiangzhe. It was transmitted to Jingxi of Siming, reviving the teaching and contemplation. In the Ming Dynasty (1368-1644), Yunqi Zhuhong further elucidated it. Until now, between Qushui Lianju and Gaoting Longxi, the transmission has not been cut off. The lecture seats in various places call it the Nature School).
The Great Master transmitted to Shanhui Ji.
Huiji manifested traces in Shuanglin, widely propagating the Dharma and transforming beings, as recorded in the biography. There was once a verse that said: 'Empty-handed I wield the hoe, walking I ride the water buffalo.'
。人從橋上過。橋流水不流。四月二十四日示眾曰。此身甚可厭惡。眾苦所集。須慎三業。精勤六度。若墮地獄。卒難得脫。當須懺悔。弟子問。師之發跡。可得聞乎。曰。我從第四天來。為度汝等。次補釋迦。故大品云。有菩薩從兜率天來。諸根猛利疾。與般若相應。即吾是也。言訖。趺坐而逝。七日後有沙門法猛。持繡彌勒像。及九乳鐘來。鎮其龕。
庚寅二年。
辛卯三年。
壬辰四年。
癸巳五年。
甲午六年。
五月周主宇文邕毀像法 發明(大道無形。不可毀也。邕所毀者。乃像法耳。故書法如此)。
沙門惠遠道琳抗論廷辯法師靜藹咼身狥法。
發明 (遠排眾出對。琳抗論酬酢。雖不能迥邕之妄然衛法救世之心盡矣。至藹痛切捐生。捧心而逝。其悲愍血誠。不可泯也。故並書之)。
毀法詔下。沙門惠遠排眾出對。與邕反覆論辯。邕皆屈無對。道琳與邕議論二十餘日。酬酢七十番。邕亦不能屈。然邕決欲行。法師靜藹聞詔下。慨然詣闕。上表引見。極陳禍福。指證明白。邕為改容。顧已行之詔不可返。謝遣。欲官之。藹退而泣曰。何忍見之。遂入終南山。號泣七日夜。撰三寶錄二十卷。坐磐石。自條其肉。並腸胃掛松枝上捧心而逝。
【現代漢語翻譯】 現代漢語譯本： 有人從橋上走過，橋是靜止的，水卻在流動。四月二十四日，（僧人）向眾人展示（自己的身體）說：『這個身體非常令人厭惡，是各種痛苦的集合。必須謹慎對待身、口、意三業，精進修行佈施、持戒、忍辱、精進、禪定、智慧六度。如果墮入地獄，就很難脫身。應當懺悔。』弟子問：『可以聽聞老師您發跡的經歷嗎？』（僧人）說：『我從第四天（兜率天）而來，爲了度化你們。將來會補位釋迦牟尼佛。所以《大品般若經》中說，有菩薩從兜率天而來，諸根敏銳，與般若相應，說的就是我。』說完，就結跏趺坐而逝。七天後，有沙門（出家人）法猛，帶著繡制的彌勒像和九乳鐘前來，安放在他的龕位。
庚寅二年（570年）。
辛卯三年（571年）。
壬辰四年（572年）。
癸巳五年（573年）。
甲午六年（574年）。
五月，北周皇帝宇文邕（543年－578年）毀壞佛像和佛法。（說明：大道無形，是無法毀壞的。宇文邕所毀壞的，只是佛像和表面的佛法而已。所以史書這樣記載）。
沙門（出家人）惠遠、道琳在朝廷上據理力爭，法師靜藹捨身殉法。
（說明：惠遠挺身而出與皇帝辯論，道琳據理力爭，雖然不能挽回宇文邕的錯誤決定，但他們衛護佛法、拯救世人的心意已經盡到了。至於靜藹，他悲痛地獻出生命，捧著心而逝，他那悲憫和真誠的心意，是不可磨滅的。所以一併記錄下來）。
毀壞佛法的詔令下達后，沙門（出家人）惠遠挺身而出，與宇文邕反覆辯論，宇文邕都被駁倒，無言以對。道琳與宇文邕議論了二十多天，辯論了七十多次，宇文邕也不能使他屈服。然而宇文邕執意要推行（毀佛）政策。法師靜藹聽說詔令下達，慨然前往朝廷，上表請求面見皇帝，極力陳述（毀佛的）禍害和福祉，指明事理。宇文邕為之動容，但顧及已經頒佈的詔令無法收回，於是謝絕了他，想要授予他官職。靜藹退下後哭泣著說：『怎麼忍心看到（佛法被毀）？』於是進入終南山，號哭了七天七夜，撰寫了《三寶錄》二十卷，坐在磐石上，自己割下身上的肉，並將腸胃掛在松樹枝上，捧著心而逝。
【English Translation】 English version: A person walks across the bridge. The bridge is still, but the water flows. On the twenty-fourth day of the fourth month, (the monk) showed (his body) to the crowd, saying, 'This body is very disgusting, a collection of all kinds of suffering. One must be careful with the three karmas of body, speech, and mind, and diligently practice the six pāramitās (perfections) of generosity, discipline, patience, diligence, meditation, and wisdom. If one falls into hell, it will be difficult to escape. One should repent.' A disciple asked, 'Can we hear about the story of how you attained enlightenment, Master?' (The monk) said, 'I came from the fourth heaven (Tushita Heaven), to save you all. I will succeed Shakyamuni Buddha in the future. Therefore, the Mahāprajñāpāramitā Sūtra says that there is a Bodhisattva who comes from Tushita Heaven, whose faculties are sharp and quick, and who is in accordance with prajna (wisdom). That is me.' After saying this, he sat in the lotus position and passed away. Seven days later, a shramana (monk) named Faming came with an embroidered Maitreya (Buddha of the Future) statue and a Nine-Milk Bell, and placed them in his shrine.
The second year of Gengyin (570 AD).
The third year of Xinmao (571 AD).
The fourth year of Renchen (572 AD).
The fifth year of Guisi (573 AD).
The sixth year of Jiawu (574 AD).
In May, Emperor Yuwen Yong (543-578 AD) of the Northern Zhou Dynasty destroyed Buddhist images and the Dharma. (Explanation: The Great Dao is formless and cannot be destroyed. What Yuwen Yong destroyed were only the images and the superficial aspects of the Dharma. Therefore, the historical record is written in this way).
Shramanas (monks) Huiyuan and Daolin argued vigorously in court, and Dharma Master Jingai sacrificed himself for the Dharma.
(Explanation: Huiyuan stepped forward to debate with the emperor, and Daolin argued with reason. Although they could not reverse Yuwen Yong's wrong decision, their hearts to protect the Dharma and save the world were fulfilled. As for Jingai, he painfully gave his life, passing away holding his heart. His compassionate and sincere heart cannot be erased. Therefore, they are all recorded together).
After the edict to destroy the Dharma was issued, shramana (monk) Huiyuan stepped forward and debated with Yuwen Yong repeatedly. Yuwen Yong was refuted and had nothing to say. Daolin argued with Yuwen Yong for more than twenty days, debating more than seventy times. Yuwen Yong could not subdue him either. However, Yuwen Yong was determined to implement (the destruction of Buddhism) policy. Dharma Master Jingai, upon hearing that the edict had been issued, went to the court with indignation, submitted a memorial requesting an audience with the emperor, and strongly stated the harm and benefits (of destroying Buddhism), pointing out the truth clearly. Yuwen Yong was moved by this, but considering that the edict had already been issued and could not be withdrawn, he declined him and wanted to grant him an official position. Jingai retreated and wept, saying, 'How can I bear to see (the Dharma being destroyed)?' So he entered Zhongnan Mountain, cried for seven days and seven nights, wrote the Record of the Three Jewels in twenty volumes, sat on a rock, cut off the flesh from his body, hung his intestines on pine branches, and passed away holding his heart.
乙未七年。
丙申八年。
法師智顗謝遣徒眾隱天臺山佛隴峰。
丁酉九年(周主邕感癘疾殂。邕入地獄。受大極苦。求隋文帝救之。見冥報記)。
性宗第三世南嶽大師慧思寂。
思習慈忍行。奉持三聚戒。將順世。囑門人常修法華。般舟。唸佛三昧。方等懺悔。期于見證。是年六月二十二日。屏眾泯然而逝。
戊戌十年。
己亥十一年。
庚子十二年。
辛丑十三年(是年隋代周又為隋開皇元年)。
隋(姓楊氏都長安天下為一)。
壬寅(陳大建十四年隋開皇二年)。
長城公(名叔寶立七年)。
癸卯(陳後主叔寶至德元年隋開皇三年)。
甲辰(至德二開皇四)年。
乙巳(三五)年。
丙午(四六)年。
丁未(陳禎明元隋開皇七)年。
祖韜光晦跡。
祖于鄴都化導。四眾皈依。凡三十四年。遂韜光混跡。變易儀相。人莫之測 發明(祖雖償業。尚有六年。然既混跡韜光。宗統之紀。當止於是年)。
第三世祖
諱僧璨。不言姓氏邑里。以白衣謁二祖。得度傳法。后隱舒之皖山。往來太湖縣司空山。後周毀法時。祖深自韜晦居無常處。積十餘載。人無知者。至
【現代漢語翻譯】 現代漢語譯本 乙未七年（具體年份待查）。 丙申八年（具體年份待查）。 法師智顗（Zhì Yǐ）謝絕遣散徒眾，隱居於天臺山（Tiāntāi shān）佛隴峰（Fólǒng fēng）。 丁酉九年（具體年份待查）（北周（Běi Zhōu）皇帝宇文邕（Yǔwén Yōng）因惡疾去世。宇文邕（Yǔwén Yōng）進入地獄，遭受極大的痛苦，請求隋文帝（Suí Wéndì）救他。《冥報記》記載此事）。 性宗（Xìng zōng）第三代祖師南嶽慧思（Nányuè Huìsī）大師圓寂。 慧思（Huìsī）修習慈忍之行，奉持三聚戒（sān jù jiè），臨終時，囑咐門人常修《法華經》（Fǎ Huá Jīng）、般舟三昧（Bān Zhōu Sānmèi）、唸佛三昧（niàn fó Sānmèi）、方等懺悔（fāng děng chànhuǐ），期望能夠見證。這年六月二十二日，屏退眾人，安然逝世。 戊戌十年（具體年份待查）。 己亥十一年（具體年份待查）。 庚子十二年（具體年份待查）。 辛丑十三年（具體年份待查）（這年隋朝取代北周，為隋開皇元年（581年））。 隋（Suí）（姓楊（Yáng）氏，都城在長安（Cháng'ān），天下統一）。 壬寅（具體年份待查）（陳朝（Chén cháo）大建十四年，隋開皇二年（582年））。 長城公（Chángchéng gōng）（名叔寶（Shūbǎo），在位七年）。 癸卯（具體年份待查）（陳後主（Chén hòuzhǔ）叔寶（Shūbǎo）至德元年，隋開皇三年（583年））。 甲辰（至德二年，開皇四年）（584年）。 乙巳（至德三年，開皇五年）（585年）。 丙午（至德四年，開皇六年）（586年）。 丁未（陳禎明元年，隋開皇七年）（587年）。 祖師韜光隱晦。 祖師在鄴都（Yè dū）教化引導，四眾弟子皈依。總共三十四年。於是韜光養晦，改變儀容相貌，人們無法測度。發明（祖師雖然還在償還業報，尚有六年，然而既然已經混跡於世，韜光隱晦，宗統的記載，應當到此為止）。 第三世祖 名諱僧璨（Sēng Càn），沒有說明姓氏和籍貫。以白衣的身份拜見二祖，得到度化並傳授佛法。後來隱居在舒州（Shū zhōu）的皖山（Wǎn shān），往來於太湖縣（Tàihú xiàn）的司空山（Sīkōng shān）。北周（Běi Zhōu）毀壞佛法時，祖師深深地韜光隱晦，居無定所，十多年，沒有人知道他。直到……
【English Translation】 English version Year seven of Yiwei (year to be determined). Year eight of Bingshen (year to be determined). Dharma Master Zhiyi (智顗) declined to dismiss his disciples and went into seclusion at Folong Peak (佛隴峰) on Mount Tiantai (天臺山). Year nine of Dingyou (year to be determined) (The ruler of Northern Zhou (北周), Yuwen Yong (宇文邕), died of a severe illness. Yuwen Yong (宇文邕) entered hell and suffered greatly, begging Emperor Wen of Sui (隋文帝) to save him. See 'Records of Retribution in the Underworld' for this account). The third patriarch of the Xingzong (性宗) school, Great Master Huisi (慧思) of Nanyue (南嶽), passed away. Huisi (慧思) practiced loving-kindness and forbearance, upholding the Three Aggregates of Precepts (sān jù jiè). As he was about to pass away, he instructed his disciples to constantly cultivate the Lotus Sutra (法華經), the Pratyutpanna Samadhi (般舟三昧), the Buddha Recitation Samadhi (唸佛三昧), and the Fangdeng Repentance (方等懺悔), hoping to attain realization. On the twenty-second day of the sixth month of this year, he dismissed everyone and passed away peacefully. Year ten of Wuxu (year to be determined). Year eleven of Jihai (year to be determined). Year twelve of Gengzi (year to be determined). Year thirteen of Xinchou (year to be determined) (In this year, the Sui Dynasty replaced the Zhou Dynasty, becoming the first year of the Kaihuang era (581 AD) of the Sui Dynasty). Sui (隋) (The Yang (楊) family, with its capital in Chang'an (長安), unified the empire). Renyin (year to be determined) (Year fourteen of the Dajian era of the Chen Dynasty (陳朝), year two of the Kaihuang era (582 AD) of the Sui Dynasty). Duke of Changcheng (長城公) (Named Shubao (叔寶), reigned for seven years). Guimao (year to be determined) (Year one of the Zhide era of Emperor Houzhu (後主) Shubao (叔寶) of the Chen Dynasty, year three of the Kaihuang era (583 AD) of the Sui Dynasty). Jiachen (Year two of Zhide, year four of Kaihuang) (584 AD). Yisi (Year three of Zhide, year five of Kaihuang) (585 AD). Bingwu (Year four of Zhide, year six of Kaihuang) (586 AD). Dingwei (Year one of Zhenming of Chen, year seven of Kaihuang) (587 AD). The Patriarch concealed his brilliance and hid his tracks. The Patriarch taught and guided in Yedu (鄴都), and the fourfold assembly took refuge in him. For a total of thirty-four years. Thereupon, he concealed his brilliance and mixed with the world, changing his appearance, so that people could not fathom him. Explanation (Although the Patriarch was still repaying his karmic debts, with six years remaining, since he had already mingled with the world and concealed his brilliance, the record of the lineage should end here). The Third Patriarch Whose name was Sengcan (僧璨), did not mention his surname or village. As a layman, he visited the Second Patriarch, received ordination, and was transmitted the Dharma. Later, he lived in seclusion on Mount Wan (皖山) in Shuzhou (舒州), traveling to and from Mount Sikong (司空山) in Taihu County (太湖縣). When the Northern Zhou (北周) Dynasty destroyed the Dharma, the Patriarch deeply concealed himself, living in no fixed place. For more than ten years, no one knew of him. Until...
是二祖韜光。祖乃紹化。
戊申(陳禎明二隋開皇八)年。
第三世羅浮祖嗣宗統(十九年)。
隋文帝(名堅代周在位二十四年改元者二)。
文帝己酉開皇九年(是年陳亡天下為一)。
庚戌十年。
辛亥十一年。
壬子十二年。
祖示沙彌道信解脫法門。
有沙彌(梵語沙彌此云勤息)道信者。年十四。來禮祖曰。愿和尚(梵語和尚。此云力生。謂一切道法。由此師之力而生也)慈悲。乞與解脫法門。祖曰。誰縛汝。曰無人縛。祖曰。何更求解脫乎。信于言下大悟。
癸丑十三年。
第二世鄴都大祖祖示寂。
祖韜光六載。以宿業故。因至莞城縣。匡救寺。說法。有憤嫉之者。興謗於邑宰。祖怡然委順而化。時年一百七歲。
安隱忍曰。永明壽禪師垂誡云。學道之門。別無奇特。只要洗滌根塵下無量卻來業識種子。汝等但能消除情念。斷絕妄緣。對世間一切愛慾境界。心如木石相似。直饒未明道眼。自然成就凈身。又云。深嗟末世。只學虛頭。全無實解。步步行有。口口談空。自不責業力所牽。更教人撥無因果。便說飲酒食肉。不礙菩提。行盜行淫。無妨般若。生遭王法。死陷阿鼻。諸佛出來。也無救你處。若割心肝。如木
【現代漢語翻譯】 現代漢語譯本 是二祖韜光。祖乃紹化。 戊申（陳禎明二年，隋開皇八年，588年）。 第三世羅浮祖嗣宗統（十九年）。 隋文帝（名楊堅，代周在位二十四年，改元者二）。 文帝己酉開皇九年（589年）（是年陳亡，天下為一）。 庚戌十年（590年）。 辛亥十一年（591年）。 壬子十二年（592年）。 祖示沙彌道信解脫法門。 有沙彌（梵語沙彌，此云勤息）道信者，年十四，來禮祖曰：『愿和尚（梵語和尚，此云力生，謂一切道法，由此師之力而生也）慈悲，乞與解脫法門。』祖曰：『誰縛汝？』曰：『無人縛。』祖曰：『何更求解脫乎？』信于言下大悟。 癸丑十三年（593年）。 第二世鄴都大祖祖示寂。 祖韜光六載，以宿業故，因至莞城縣匡救寺說法。有憤嫉之者，興謗於邑宰。祖怡然委順而化，時年一百零七歲。 安隱忍曰：『永明壽禪師垂誡云：學道之門，別無奇特，只要洗滌根塵下無量卻來業識種子。汝等但能消除情念，斷絕妄緣，對世間一切愛慾境界，心如木石相似，直饒未明道眼，自然成就凈身。』又云：『深嗟末世，只學虛頭，全無實解。步步行有，口口談空。自不責業力所牽，更教人撥無因果。便說飲酒食肉，不礙菩提。行盜行淫，無妨般若。生遭王法，死陷阿鼻。諸佛出來，也無救你處。若割心肝，如木』
【English Translation】 English version This is the second patriarch, Taoguang. The patriarch then propagated (the Dharma) in Shaohua. In the year Wushen (2nd year of the Zhenming era of the Chen dynasty, 8th year of the Kaihuang era of the Sui dynasty, 588 AD). The third generation patriarch of Luofu, Sizu Zongtong (19 years). Emperor Wen of Sui (named Yang Jian, replaced the Zhou dynasty, reigned for 24 years, changed era names twice). In the year Jiyou, the 9th year of the Kaihuang era of Emperor Wen (589 AD) (in this year, the Chen dynasty fell, and the world became unified). Gengxu, the 10th year (590 AD). Xinhai, the 11th year (591 AD). Renzi, the 12th year (592 AD). The patriarch instructed the Shami (Sramanera) Daoxin on the Dharma gate of liberation. There was a Shami (Sanskrit: Shami, meaning 'diligent cessation') named Daoxin, who was fourteen years old. He came to pay respects to the patriarch and said, 'May the Upadhyaya (Sanskrit: Upadhyaya, meaning 'strength-born,' referring to all Dharma methods arising from the strength of this teacher) have compassion and grant me the Dharma gate of liberation.' The patriarch said, 'Who binds you?' He replied, 'No one binds me.' The patriarch said, 'Why then do you seek liberation?' Daoxin had a great enlightenment upon hearing these words. Guichou, the 13th year (593 AD). The second generation great patriarch of Yedu, the patriarch passed away. Patriarch Taoguang, after six years, due to past karma, went to Kuangjiu Temple in Guancheng County to preach the Dharma. Some who were resentful and jealous slandered him to the magistrate. The patriarch peacefully accepted his fate and passed away, at the age of one hundred and seven. An Yinren said, 'Zen Master Yongming Shou left this admonition: The gate of learning the Way has nothing special about it. It only requires washing away the countless seeds of karmic consciousness from the root dust. If you can eliminate emotional thoughts and sever deluded connections, and treat all worldly desires and realms with a mind like wood and stone, even if you have not yet clarified the eye of the Way, you will naturally achieve a pure body.' He also said, 'Deeply lamenting the end of the world, people only learn empty words and have no real understanding. They act as if they have something, but talk about emptiness. They do not blame themselves for being driven by karmic forces, but instead teach people to deny cause and effect. They say that drinking alcohol and eating meat do not hinder Bodhi, and that committing theft and adultery do not obstruct Prajna. In life, they suffer the laws of the king, and in death, they fall into Avici hell. Even if all the Buddhas came, there would be no way to save you. If you cut out your heart and liver, like wood.'
石相似。便可食肉。若吃酒。如吃屎尿相似。便可飲酒。若見端正男女。如死屍相似。便可行淫。若見己財他財。如糞土相似。便可侵盜。饒你煉得到此田地。亦未可順汝意在。直待證無量聖身。始可行世間逆順事。古聖施設。豈有他心。只為末世僧尼。少持禁戒。恐賺他向善俗子。多退道心。所以廣行遮護。千經所說。萬論所陳。若不去淫。斷一切清凈種。乃至若不去酒。斷一切智慧種。如何後學。略不聽從。自毀正因。反行魔說。夫永明無量壽之應身。觀其垂誡。與楞嚴三決定義。同一慨切。後代魔子。或借二祖調心之言為口實。如刻糞作檀佛。說名為可憐憫者。昔玉泉皓禪師制犢鼻裈。書歷代祖師名字。有狂僧效之。皓見而詬曰。汝具何道理。敢以為戲事耶。嘔血無及矣。僧尋于鹿門。如所言而逝。夫酒仙蜆子。皆散聖中人。應時而出。以救一期之病。非傳佛心宗者所宜效顰也。至於末後一段光明。輔疑為信。今之大言不慚者。能如是乎。
或謂之祖住世一百七歲。韜光混跡。皆為償債而然。祥符曰。似則似也。然祖之方便。有非一切所能測識者。唯證乃知。毋庸擬議也。
甲寅十四年。
乙卯十五年。
丙辰十六年。
丁巳十七年。
性宗天臺第一世智者大師智顗寂于
【現代漢語翻譯】 現代漢語譯本：如果覺得石頭和食物一樣，你就可以吃肉了。如果覺得喝酒和吃屎尿一樣，你就可以喝酒了。如果看到端正的男女，覺得和死屍一樣，你就可以行淫了。如果看到自己的和他人的財物，覺得和糞土一樣，你就可以侵佔偷盜了。就算你修煉到這種地步，也不能隨你的意願。要等到證得無量聖身，才可以做世間顛倒的事情。古代聖賢的施設，難道有其他的心意嗎？只是因為末世的僧尼，很少持守戒律，恐怕欺騙了向善的俗人，使他們退失道心，所以才廣泛地進行遮護。千經所說，萬論所陳，如果不斷除淫慾，就會斷絕一切清凈的種子；乃至如果不戒酒，就會斷絕一切智慧的種子。為什麼後來的學人，稍微不聽從，自己毀壞正因，反而行魔鬼的邪說呢？永明延壽大師是無量壽佛（Amitabha Buddha）的應化之身，看他的垂誡，和《楞嚴經》的三種決定義，同樣的懇切。後代的魔子，或者借用二祖調心的話作為借口，如同用糞土雕刻檀木佛像，還說這是可憐憫的人。以前玉泉皓禪師製作犢鼻裈（一種短褲），在上面寫歷代祖師的名字，有個狂僧效仿他。皓禪師看到后責罵他說：『你有什麼道理，敢拿這個當做戲事？』嘔血也來不及了。這個僧人不久在鹿門，就像皓禪師說的那樣去世了。酒仙蜆子（蛤蜊）都是散聖中的人，應時而出，來救一時之病，不是傳承佛心宗的人所應該效仿的。至於末後一段光明，可以輔助人們從疑惑轉為相信。現在那些大言不慚的人，能做到這樣嗎？ 有人說祖師住世一百零七歲，韜光養晦，都是爲了償還宿債。祥符說：『好像是這樣，但是祖師的方便法門，不是所有人都能測度的，只有證悟了才能知道，不要妄加揣測。』 甲寅十四年（1074年） 乙卯十五年（1075年） 丙辰十六年（1076年） 丁巳十七年（1077年） 性宗天臺第一世智者大師智顗（Zhiyi）寂滅于
【English Translation】 English version: If you perceive stones to be the same as food, then you may eat meat. If you perceive drinking wine to be the same as consuming excrement and urine, then you may drink wine. If you see handsome men and women as if they were dead corpses, then you may engage in sexual misconduct. If you see your own and others' wealth as if it were dung and dirt, then you may invade and steal. Even if you cultivate to this stage, it still cannot be according to your wishes. You must wait until you have attained the immeasurable sacred body before you can engage in worldly inverted matters. The establishments of ancient sages, do they have other intentions? It is only because the monks and nuns of the degenerate age rarely uphold the precepts, fearing that they will deceive the virtuous laypeople and cause them to lose their aspiration for the Way, that they widely implement protection. What the thousands of sutras say and the myriad treatises expound, if you do not eliminate lust, you will cut off all pure seeds; and if you do not abstain from alcohol, you will cut off all seeds of wisdom. Why do later learners slightly disobey, destroy their own proper cause, and instead practice demonic teachings? Yongming Yanshou (an eminent monk of the Song Dynasty) is the manifested body of Amitabha Buddha, and looking at his admonitions, and the three definitive meanings of the Shurangama Sutra, are equally earnest. Later demonic sons, or borrow the words of the Second Patriarch (Bodhidharma's successor) on regulating the mind as an excuse, like carving sandalwood Buddhas from dung, and saying they are pitiable. Formerly, Zen Master Hao of Yuquan made a pair of short pants (犢鼻裈), writing the names of successive patriarchs on them, and a mad monk imitated him. Hao saw this and scolded him, saying, 'What principles do you possess that you dare to treat this as a joke?' It was too late to vomit blood. The monk soon passed away at Lumen, just as Hao had said. The wine immortal Xianzi (Clam) are all among the scattered sages, appearing in response to the times to cure a temporary illness, and are not to be imitated by those who transmit the Buddha's mind-seal. As for the final segment of light, it can assist people in turning from doubt to belief. Can those who boast shamelessly today do this? Some say that the Patriarch lived for one hundred and seven years, concealing his light and blending in, all to repay karmic debts. Xiangfu said, 'It seems so, but the Patriarch's expedient means are not something that everyone can fathom. Only those who have attained enlightenment can know, do not speculate.' Year Jia-yin, 14th year (1074 AD) Year Yi-mao, 15th year (1075 AD) Year Bing-chen, 16th year (1076 AD) Year Ding-si, 17th year (1077 AD) The first generation of Tiantai master of the nature school, Zhiyi (智顗), passed away in
剡東石城寺。
十一月十七日。帝遣使至天臺。詔迎顗將行。告門人曰。吾今往而不返。汝等當成就佛隴南寺。一依我圖。門人曰。若非師力。豈能成辦。顗曰。乃是王家所辦汝等見之。吾不見也。二十一日。到剡東石城寺。百尺石像前。不進。二十四日。顧侍者曰。不久應去。大士來迎吾其西矣。門人智朗請曰。不審何位何生。顗曰。吾不領眾。必凈六根。損己利他。獲預五品耳。命筆作觀心偈。示諸法門綱要訖。趺坐而逝。壽六十。臘四十。
祥符蔭曰。止觀玄義。皆圓極一心。妙該萬法。當禪宗初來。未大舉揚之時。而師能表裡導引之。至其玉立精嚴。凈業成就。則又師之緒餘也。
戊午十八年。
己未十九年。
庚申二十年。
辛酉仁壽元年。
詔天下建舍利塔(書何著普也)。
帝龍潛時。遇梵僧授舍利一裹曰。檀越他日為普天慈父。此大覺遺靈。留與供養帝作七寶箱貯之是年六月十三日。詔岐州等三十州。各建塔。帝親以七寶箱。奉三十舍利。置於御座。燒香禮拜曰。愿弟子常以正法護持三寶。救度一切眾生。乃取金瓶。琉璃瓶。各三十。以琉璃瓶盛金瓶。置舍利于其內。薰陸為泥。涂蓋而印之。諸沙門各奉而行。初入州境。總管刺史。夾道步引。四
【現代漢語翻譯】 現代漢語譯本
剡縣東部的石城寺。
十一月十七日，皇帝派遣使者到天臺山，詔令迎接智顗（佛教僧侶，天臺宗的實際創始人）準備出發。智顗告訴他的弟子們說：『我這次去就不會回來了。你們應當建成佛隴南寺，完全按照我設計的圖樣。』弟子們說：『如果不是老師您的力量，怎麼能夠辦成呢？』智顗說：『那是王家（指隋朝皇室）要辦的事情，你們會看到的，我是看不到了。』二十一日，到達剡縣東部的石城寺，在百尺高的石像前，停止不前。二十四日，智顗回頭對侍者說：『我不久就要走了，大士（指觀世音菩薩或大勢至菩薩）來迎接我，我要往生西方極樂世界了。』弟子智朗請教說：『不知道老師您將往生到什麼品位，轉生到哪一道？』智顗說：『我沒有帶領大眾修行，必定能夠清凈六根，損害自己利益他人，或許能夠預先進入五品往生。』於是命人拿來筆，寫下《觀心偈》，向大家展示諸法門的綱要后，便結跏趺坐而逝世，享年六十歲，僧臘四十年。
祥符年間，釋祥符蔭評論說：《止觀玄義》全部都是圓融至極的一心，精妙地涵蓋萬法。當禪宗初來中國，還沒有大規模弘揚的時候，智顗大師就能夠從表裡兩方面引導它。至於他像玉一樣挺立，精進嚴謹，凈業成就，那又是智顗大師的遺澤了。
戊午十八年（598年）。
己未十九年（599年）。
庚申二十年（600年）。
辛酉仁壽元年（601年）。
皇帝下詔在全國各地建造舍利塔（不知道書寫者何著普是誰）。
皇帝在潛龍在淵之時，遇到一位梵僧，贈送給他一包舍利，說：『檀越（施主）將來會成為普天下的慈父，這是大覺（指佛陀）遺留下來的靈骨，留給您供養。』皇帝用七寶箱子將舍利收藏起來。這一年六月十三日，皇帝下詔在岐州等三十個州，各自建造佛塔。皇帝親自用七寶箱子，供奉三十顆舍利，放置在御座上，燒香禮拜說：『愿弟子常常用正法護持三寶，救度一切眾生。』於是取出金瓶和琉璃瓶，各三十個，用琉璃瓶盛放金瓶，將舍利放置在其中，用薰陸香調和的泥土塗抹覆蓋並蓋上印章。各位沙門（出家修行的佛教徒）各自奉命前往。剛進入州境，總管和刺史，都在道路兩旁步行引導，四
【English Translation】 English version
Shicheng Temple in Eastern Yan.
On the seventeenth day of the eleventh month, the Emperor sent an envoy to Mount Tiantai, summoning Zhiyi (Buddhist monk, the de facto founder of the Tiantai school) to prepare for departure. Zhiyi told his disciples, 'I am going this time and will not return. You should complete the construction of the Fo Longnan Temple, entirely according to my design.' The disciples said, 'If it were not for your strength, Master, how could it be accomplished?' Zhiyi said, 'That is something the royal family (referring to the Sui Dynasty imperial family) will take care of; you will see it, but I will not.' On the twenty-first day, they arrived at Shicheng Temple in Eastern Yan, stopping before the hundred-foot-tall stone statue. On the twenty-fourth day, Zhiyi turned to his attendant and said, 'I will be leaving soon; the Mahasattva (referring to Avalokiteśvara or Mahāsthāmaprāpta) is coming to welcome me, and I will be reborn in the Western Pure Land.' The disciple Zhilang asked, 'I do not know to what rank and realm you will be reborn.' Zhiyi said, 'I have not led the masses in practice, but I will surely purify the six senses, harm myself to benefit others, and perhaps be able to enter the five ranks of rebirth.' He then ordered a brush to be brought and wrote the 'Contemplation of Mind Gatha,' showing everyone the essentials of the Dharma, and then sat in full lotus posture and passed away, at the age of sixty, with forty years as a monk.
During the Xiangfu era, Shi Xiangfu Yin commented: 'The Profound Meaning of Cessation and Contemplation' is entirely the perfect and ultimate one mind, subtly encompassing all dharmas. When Chan Buddhism first came to China and had not yet been widely promoted, Master Zhiyi was able to guide it from both the inside and outside. As for his standing like jade, being diligent and rigorous, and accomplishing pure karma, that is also the legacy of Master Zhiyi.
The eighteenth year of Wuwu (598 AD).
The nineteenth year of Jiwei (599 AD).
The twentieth year of Gengshen (600 AD).
The first year of Renshou of Xinyou (601 AD).
The Emperor decreed the construction of stupas for relics throughout the country (it is unknown who the writer He Zhuopu is).
When the Emperor was still in obscurity, he met a Brahmin monk who gave him a packet of relics, saying, 'Danapati (benefactor), you will become the compassionate father of all under heaven in the future. These are the spiritual remains left by the Greatly Enlightened One (referring to the Buddha), leave them for you to make offerings.' The Emperor stored the relics in a seven-treasure box. On the thirteenth day of the sixth month of that year, the Emperor decreed the construction of pagodas in thirty prefectures, including Qizhou. The Emperor personally offered thirty relics in a seven-treasure box, placing them on the throne, burning incense and bowing, saying, 'May this disciple always uphold the Three Jewels with the correct Dharma and save all sentient beings.' Then he took thirty gold bottles and thirty crystal bottles, placing the gold bottles inside the crystal bottles, placing the relics inside them, and covering them with mud mixed with frankincense and sealing them. The various Shramanas (ordained Buddhist practitioners) each went on their way. As soon as they entered the border of the prefecture, the commander-in-chief and the prefect walked on both sides of the road to guide them, four
部大眾。威儀齋肅共以寶蓋幡幢。華臺珠幔。種種音樂。盡來供養圍繞限十月十五日。午時同下石函。帝於是時。執圭降階。率文武百僚。燒香。及舍利入塔。處處表聞。皆有感應。
壬戌二年。
祖付道信衣法。
信服勞九載。後於吉州受戒。侍奉尤謹祖屢試以玄微。知其緣熟。乃付衣法偈曰。華種雖因地。從地種華生。若無人下種。華地盡無生。
癸亥三年。
祖適羅浮山。
祖告道信曰。昔可大師付吾法后。往鄴都行化。三十餘年。今吾得汝。何滯此乎。乃適羅浮山。
甲子四年。
煬帝(名廣在位十三年按謚法好內遠禮日煬)。
煬帝乙丑大業元年。
祖自羅浮山還著信心銘。
信心銘曰。至道無難。惟嫌揀擇。但莫憎愛。洞然明白。毫釐有差。天地懸隔。欲得見前。莫存順逆。違順相爭。是為心病。不識玄旨。徒勞念靜。圓同太虛。無欠無餘。良由取捨。所以不如。莫逐有緣。勿住空忍。一種平懷。泯然自盡。止動歸止。止更彌動。惟滯兩邊。寧知一種。一種不通。兩處失功。遣有沒有。從空背空。多言多慮。轉不相應。絕言絕慮。無處不通。歸根得旨。隨照失宗。須臾返照。勝卻前空。前空轉變。皆由妄見。不用求真。惟須息見。
【現代漢語翻譯】 現代漢語譯本： 大眾部。以莊嚴的儀容和清凈的心，共同用寶蓋、幡幢、華臺、珠幔以及各種音樂，前來供養圍繞。在十月十五日午時，一同將舍利放入石函。皇帝於此時，手持玉圭走下臺階，率領文武百官，燒香。當舍利放入塔中時，各處都顯現出感應。
壬戌二年（602年）
祖師將衣缽傳給道信（人名）。
道信服侍祖師九年，之後在吉州受戒。侍奉祖師尤其恭敬謹慎。祖師多次用玄妙的道理來考驗他，知道他的機緣已經成熟，於是將衣缽傳給他，並留下偈語說：『花的種子雖然依賴土地，但花是從土地中生長出來的。如果沒有人播種，花和土地最終都不會有生命。』
癸亥三年（603年）
祖師前往羅浮山。
祖師告訴道信說：『當年可大師將佛法傳給我之後，前往鄴都弘揚佛法三十多年。現在我得到了你，還留在這裡做什麼呢？』於是前往羅浮山。
甲子四年（604年）
隋煬帝（名廣，在位十三年，按照謚法，貪戀女色，遠離禮儀，所以謚號為『煬』）。
隋煬帝乙丑大業元年（605年）
祖師從羅浮山返回，寫下《信心銘》。
《信心銘》說：『至道並不難，只是害怕有所選擇。只要不憎恨也不貪愛，就能洞徹明白。哪怕有絲毫的偏差，也會像天地一樣遙遠隔絕。想要明白真理，就不要執著于順境或逆境。違背和順從相互爭鬥，這就是心病。不明白玄妙的旨意，徒勞地靜坐也是沒有用的。圓滿如同太虛空，沒有欠缺也沒有剩餘。正是因為有所取捨，所以才不如意。不要追逐外在的因緣，不要安住在空無的忍耐中。保持一種平等的心懷，自然就會消泯一切。停止動念是爲了歸於止，但停止反而會更加動念。只是停留在兩邊，怎麼能明白唯一的真理呢？如果不能通達唯一的真理，兩方面都會失去作用。捨棄有和沒有的觀念，從空無中背離空無。說得越多，想得越多，反而越不相應。斷絕言語和思慮，無處不通達。迴歸根本就能領悟旨意，隨著外在的照耀就會失去根本。稍微反觀自照，勝過之前的空無。之前的空無轉變，都是由於虛妄的見解。不用向外尋求真理，只要停止虛妄的見解。』
【English Translation】 English version: The great assembly, with dignified demeanor and pure hearts, together used precious canopies, banners, flower platforms, pearl curtains, and various musical instruments to make offerings and surround the Stupa. On the fifteenth day of the tenth month, at noon, they together placed the relics into the stone casket. At this time, the Emperor, holding a jade tablet, descended the steps, leading the civil and military officials to burn incense. When the relics were placed into the pagoda, responses were felt everywhere.
Year Renxu 2nd (602 AD)
The Patriarch transmitted the robe and Dharma to Daoxin (name of a person).
Daoxin served the Patriarch for nine years, and later received ordination in Jizhou. He served the Patriarch with utmost respect and care. The Patriarch repeatedly tested him with profound principles, knowing that his affinity was ripe, so he transmitted the robe and Dharma to him, and left a verse saying: 'Although the seed of a flower depends on the earth, the flower grows from the earth. If no one sows the seed, both the flower and the earth will ultimately have no life.'
Year Guihai 3rd (603 AD)
The Patriarch went to Mount Luofu.
The Patriarch told Daoxin: 'In the past, after Great Master Ke transmitted the Dharma to me, he went to Yedu to propagate the Dharma for more than thirty years. Now that I have obtained you, why should I stay here?' So he went to Mount Luofu.
Year Jiazi 4th (604 AD)
Emperor Yang of Sui (named Guang, reigned for thirteen years; according to posthumous titles, he was fond of indulgence and distanced himself from propriety, hence the title 'Yang').
Year Yichou, the first year of the Daye era of Emperor Yang of Sui (605 AD)
The Patriarch returned from Mount Luofu and wrote the Xin Xin Ming (Verses on Faith Mind).
The Xin Xin Ming says: 'The Great Way is not difficult, only avoid picking and choosing. Just do not hate or love, and you will be clear and understand. Even a slight difference is like heaven and earth being far apart. If you want to see the truth, do not cling to accordance or opposition. Contradiction and compliance fighting each other is a disease of the mind. Not understanding the profound meaning, it is futile to sit in meditation. Round like the great void, without lack or excess. It is because of taking and rejecting that you are not as you should be. Do not chase after external conditions, do not dwell in empty endurance. Maintain a kind of equanimity, and everything will naturally cease. Stopping movement is to return to stillness, but stopping only increases movement. Only dwelling on both sides, how can you know the one truth? If you cannot penetrate the one truth, both sides will lose their function. Abandon the concepts of existence and non-existence, turn away from emptiness from within emptiness. The more you speak, the more you think, the more you become out of sync. Cut off speech and thought, and there is nowhere you cannot penetrate. Returning to the root, you attain the meaning; following external illumination, you lose the root. A moment of introspection is better than the previous emptiness. The transformations of the previous emptiness are all due to deluded views. There is no need to seek truth externally, just stop deluded views.'
二見不住。慎莫追尋。才有是非。紛然失心。二由一有。一亦莫守。一心不生。萬法無咎。無咎無法。不生不心。能由境滅。境逐能沉。境由能境。能由境能。欲知兩段。原是一空。一空同兩。齊含萬象。不見精粗。寧有偏黨。大道體寬。無易無難。小見狐疑。轉急轉遲。執之失度。必入邪路。放之自然。體無去住。任性合道。逍遙絕惱。繫念乖真。昏沉不好。不好勞神。何用疏親。欲取一乘。勿惡六塵。六塵不惡。還同正覺。智者無為。愚人自縛。法無異法。妄自愛著。將心用心。豈非大錯。迷生寂亂。悟無好惡。一切兩邊。良由斟酌。夢幻空花。何勞把捉。得失是非。一時放卻。眼若不寐。諸夢自除。心若不異。萬法一如。一如體玄。兀爾忘緣。萬法齊觀。歸復自然。泯其所以。不可方比。止動無動。動止無止。兩既不成。一何有爾。究竟窮極。不存軌則。契心平等。所作俱息。狐疑盡凈。正信調直。一切不留。無可記憶。虛明自照。不勞心力。非思量處。識情難測。真如法界。無他無自。要急相應。惟言不二。不二皆同。無不包容。十方智者。皆入此宗。宗非延促。一念萬年。無在不在。十方目前。極小同大。忘絕境界。極大同小。不見邊表。有即是無。無即是有。若不如是。必不須守。一即一切。一切即一。
但能如是。何慮不畢。信心不二。不二信心。言語道斷。非去來今。
丙寅二年。
第三世羅浮鑒智祖示寂 發明(禪宗初來。祖師弘道傳法。居無定止。二祖稱鄴都。三祖稱羅浮者。以曾過化存神。故從稱之也)。
祖還山逾時。士民奔禮。大設檀供。祖為四眾。廣宣心要訖。於法會大樹下。合掌立化。時十月十五日也。四眾建塔供養。塔曰覺寂。
祥符蔭曰。祖信心銘。如取香水海中乳。注之七寶瓶。以灌一切凡聖頂。蒙其一滴者。無不透體清涼。當下受用。後來法海波瀾。盡從這裡流出。千古而下。其尚知所朝宗乎。毋為飲水區河之見也。
第四世祖
諱道信。姓司馬氏。世居河內。后徙于蘄州廣濟縣。生而超異。幼慕空宗。諸解脫門。宛如宿習。既嗣祖法。攝心無寐。脅不至席者六十年。
丁卯大業三年。
第四世蘄春祖嗣宗統(四十五年)。
沙門靜琬創刻石藏經。
幽州智泉寺沙門靜琬。慮三災壞劫時。大法湮沒。乃創刻石藏經板封于𣵠州之西。白帶山(山有七洞。洞洞皆滿。由大業至唐貞觀十二年。愿未終而化。門人導暹法儀等相繼五世。而經亦未完。歷唐。及宋。代不乏人。元至正間。有高麗沙門慧月。纘其緒。尚未卒業。明無聞焉
【現代漢語翻譯】 現代漢語譯本 如果能夠像這樣，還擔心不能完成嗎？信心堅定不移，這種不二的信心，是言語無法表達的，超越了過去、現在、未來。
丙寅二年（606年）。
第三世羅浮鑒智祖示寂（禪宗初來中國，祖師弘揚佛法，傳授教義，居無定所。二祖被稱為鄴都，三祖被稱為羅浮，是因為他們曾經在此地教化，精神長存，所以這樣稱呼）。
祖師回到山裡過了很久，士人和百姓紛紛前來禮拜，大規模地設定齋僧供養。祖師為四眾弟子廣泛宣講心要之後，在法會的大樹下，合掌站立圓寂。時間是十月十五日。四眾弟子建造佛塔供養，塔名為覺寂。
祥符蔭說：祖師的《信心銘》，就像從香水海中取出乳汁，注入七寶瓶中，用來灌溉一切凡人和聖人的頭頂。蒙受其中一滴的人，沒有不感到全身清涼，當下就能受益。後來佛法的波瀾，都從這裡流出。千百年以來，難道還不知道應該朝哪個方向嗎？不要有飲水只知區分河流的見解啊。
第四世祖
名諱道信（？-651），姓司馬氏，世代居住在河內，後來遷徙到蘄州廣濟縣。出生時就超凡脫俗，從小就仰慕空宗（佛教哲學中的一個重要概念），對於各種解脫之門，宛如前世就已熟悉。繼承祖師的佛法后，攝心入定，很少睡眠，六十年間身體沒有挨著過牀蓆。
丁卯大業三年（607年）。
第四世蘄春祖嗣宗統（四十五年）。
沙門靜琬開始雕刻石藏經。
幽州智泉寺的沙門靜琬，考慮到三災（水災、火災、風災）壞劫時，佛法可能會湮沒，於是開始雕刻石藏經板，封存在𣵠州之西的白帶山（山上有七個洞，每個洞都滿了。從大業年間到唐貞觀十二年（638年），願望沒有完成就圓寂了。門人導暹、法儀等相繼五世，經書也沒有完成。經歷了唐朝和宋朝，各個時代都不乏人繼續這項事業。元朝至正年間，有高麗沙門慧月，繼承他的事業，但還沒有完成。明朝就沒有人再繼續了）。
【English Translation】 English version If one can be like this, what worries are there about not completing it? Faith is unwavering. This unwavering faith transcends the realm of words and speech, beyond the past, present, and future.
In the second year of Bingyin (606 AD).
The Third Patriarch, Jianzhi of Mount Luofu, passed away (Zen Buddhism initially came to China, and the patriarchs propagated the Dharma and transmitted the teachings, residing in no fixed place. The Second Patriarch was referred to as Yedu, and the Third Patriarch as Luofu, because they had once taught and their spirit remained there, hence the names).
The Patriarch returned to the mountain after a long time, and scholars and commoners rushed to pay their respects, setting up a large Dana offering. The Patriarch extensively preached the essentials of the mind to the fourfold assembly, and then, under a large tree at the Dharma assembly, he joined his palms and passed away standing. The time was the fifteenth day of the tenth month. The fourfold assembly built a pagoda for offering, and the pagoda was named Jueji (Awakening and Stillness).
Xiangfu Yin said: The Patriarch's 'Inscription on Faith in Mind' is like taking milk from the fragrant water sea and pouring it into a seven-jeweled bottle to irrigate the crowns of all ordinary beings and sages. Those who receive even a drop of it cannot help but feel refreshed and cool throughout their bodies, benefiting immediately. Later, the waves of the Dharma all flowed from here. For thousands of years, shouldn't they know where to turn? Do not have the view of only distinguishing rivers when drinking water.
The Fourth Patriarch
His taboo name was Daoxin (?-651 AD), his surname was Sima, and his family had lived in Henei for generations, later moving to Guangji County in Qizhou. He was extraordinary from birth and admired the emptiness school (an important concept in Buddhist philosophy) from a young age. The various gates of liberation were as familiar to him as if he had practiced them in a previous life. After inheriting the Patriarch's Dharma, he concentrated his mind and rarely slept, and for sixty years his body did not touch the bed.
In the third year of Dingmao, Daye (607 AD).
The Fourth Patriarch of Qichun, succeeding the lineage (for forty-five years).
The Shramana Jingwan began carving the Stone Canon.
The Shramana Jingwan of Zhiqian Temple in Youzhou, concerned that the Dharma might be lost during the three disasters (flood, fire, wind) and destructive kalpas, began carving stone canon boards and sealing them in the Baitai Mountain west of Youzhou (the mountain has seven caves, each of which is full. From the Daye era to the twelfth year of Zhenguan in the Tang Dynasty (638 AD), his wish was not fulfilled before he passed away. His disciples Daoxian, Fayi, and others continued for five generations, but the scriptures were not completed. Throughout the Tang and Song dynasties, there was no shortage of people continuing this work. During the Zhizheng era of the Yuan Dynasty, there was the Goryeo Shramana Huiyue, who continued his work, but it was still not completed. No one continued in the Ming Dynasty).
。其事顛末。具載云居各碑記)。
祥符蔭曰。末劫眾生。非佛法。何以拯濟。但其福盡障深。難逢佛法。南嶽思大師。誓以願力住世。奉持佛法。俟見慈氏。琬公創刻石經。為三災苦海。作大津樑。二師之大行弘慈。真塵剎身心。護持法脈者矣。
戊辰四年。
己巳五年。
庚午六年。
辛未七年。
壬申八年。
癸酉九年。
甲戌十年。
乙亥十一年。
丙子十二年。
丁丑十三年。
祖抵吉州解賊難。
時隋季兵起。群盜圍吉州。七旬不解。萬衆惶怖。祖愍之。教令念摩訶般若。時賊眾。望雉堞間。若有神兵。乃相謂曰。城內必有異人。稍稍引去。圍遂解。
隋文帝寫經四十六藏。十三萬卷。修治故經。四百部。造金錮檀像。六千餘萬尊。修治故像。一百五十萬九千尊。宮內造刺繡織成像。畫像。五彩珠幔。以億計。崇葺寺宇。五千余所。番譯經論。垂五百卷。煬帝置翻經館。四時供養無乏。
祥符蔭曰。世俗之見。每以作福費財為言。試觀隋朝莊嚴佛事。如是其盛。而當時海宇之大。戶財之富冠絕古今。未曾少損。是知福報從心。供養三寶。則其量無盡。若貪吝自封。轉瞬泡幻。終歸於空譬如有嘉種良田。而
【現代漢語翻譯】 現代漢語譯本 事情的來龍去脈，都詳細記載在云居山的各個碑文中）。
祥符蔭說：『末法時代的眾生，不用佛法，拿什麼來拯救濟助呢？只是他們福報耗盡，業障深重，難以遇到佛法。南嶽思大師（南嶽慧思禪師），發誓以願力住世，奉持佛法，等待見到慈氏菩薩（彌勒菩薩）。琬公（靜琬）開創刻石經的事業，為三災（水災、火災、風災）苦海中的眾生，建造巨大的橋樑。二位大師的偉大行為和弘揚慈悲，真是窮盡塵剎身心，護持佛法命脈的人啊。』
戊辰四年（608年）。
己巳五年（609年）。
庚午六年（610年）。
辛未七年（611年）。
壬申八年（612年）。
癸酉九年（613年）。
甲戌十年（614年）。
乙亥十一年（615年）。
丙子十二年（616年）。
丁丑十三年（617年）。
祖師到達吉州，解救賊寇之圍。
當時正值隋朝末年，戰亂四起，盜賊圍困吉州，七十天沒有解除。城中百姓萬分惶恐。祖師慈悲憐憫他們，教導他們唸誦摩訶般若（偉大的智慧）。當時賊寇們望向城墻，好像有神兵一樣，於是互相說道：『城內必定有異人。』便漸漸撤退，吉州之圍於是解除。
隋文帝（楊堅）書寫佛經四十六藏，十三萬卷，修繕整理舊經四百部，建造用金包裹的檀木佛像六千餘萬尊，修繕整理舊佛像一百五十萬九千尊，在宮內製造刺繡織成的佛像、畫像、五彩珠幔，數量以億來計算，修繕寺廟五千余所，翻譯經論接近五百卷。隋煬帝（楊廣）設定翻譯佛經的場所，一年四季供給充足。
祥符蔭說：『世俗的看法，總是認為做善事花費錢財。試看隋朝莊嚴佛事，如此興盛，而當時國家之大，戶口財產之富，冠絕古今，未曾減少絲毫。由此可知福報源於內心，供養三寶，那麼它的量是無窮無盡的。如果貪婪吝嗇，自我封閉，轉眼間就像水泡幻影一樣，最終歸於空。譬如擁有優良的種子和肥沃的田地，卻』
【English Translation】 English version The whole story is recorded in detail in the various inscriptions of Yunju Mountain).
Xiangfu Yin said: 'In the Dharma-ending Age, how can sentient beings be saved without the Buddha Dharma? It's just that their blessings are exhausted and their karmic obstacles are deep, making it difficult to encounter the Buddha Dharma. Great Master Nanyue Si (Huisi) vowed to abide in the world with his vows, uphold the Buddha Dharma, and wait to see Maitreya (Maitreya Bodhisattva). Master Wan (Jingwan) initiated the project of carving stone scriptures, creating a great bridge for sentient beings in the sea of suffering of the three calamities (water, fire, and wind). The great deeds and compassionate propagation of the two masters are truly exhausting their bodies and minds in countless lands, protecting the lifeline of the Dharma.'
The fourth year of Wuchen (608 AD).
The fifth year of Jisi (609 AD).
The sixth year of Gengwu (610 AD).
The seventh year of Xinwei (611 AD).
The eighth year of Renshen (612 AD).
The ninth year of Guiyou (613 AD).
The tenth year of Jiaxu (614 AD).
The eleventh year of Yihai (615 AD).
The twelfth year of Bingzi (616 AD).
The thirteenth year of Dingchou (617 AD).
The Patriarch arrived in Jizhou and resolved the bandit siege.
At that time, at the end of the Sui Dynasty, wars broke out everywhere, and bandits besieged Jizhou for seventy days without relief. The people in the city were terrified. The Patriarch, with compassion, taught them to recite the Maha Prajna (great wisdom). At that time, the bandits looked towards the city walls and saw what appeared to be divine soldiers, so they said to each other: 'There must be an extraordinary person inside the city.' They gradually retreated, and the siege of Jizhou was thus lifted.
Emperor Wen of Sui (Yang Jian) had forty-six collections of scriptures written, totaling 130,000 volumes, repaired and organized 400 copies of old scriptures, built over 60 million gold-plated sandalwood Buddha statues, and repaired 1,509,000 old Buddha statues. In the palace, he had embroidered and woven Buddha images, portraits, and five-colored beaded curtains made, numbering in the hundreds of millions. He repaired over 5,000 temples and translated nearly 500 volumes of scriptures and treatises. Emperor Yang of Sui (Yang Guang) established a place for translating scriptures, providing ample supplies throughout the year.
Xiangfu Yin said: 'Worldly views often regard doing good deeds as wasting money. Look at the magnificence of the Buddhist affairs in the Sui Dynasty, which were so prosperous, and the size of the country and the wealth of the households at that time surpassed all ages, without the slightest reduction. From this, it can be known that blessings come from the heart, and offering to the Three Jewels, then its quantity is endless. If one is greedy and stingy, self-enclosed, in the blink of an eye it is like a bubble or illusion, ultimately returning to emptiness. It is like having excellent seeds and fertile fields, but'
不善加種獲。付之碩鼠荒茨也。亦可悲夫。
唐(姓李氏都長安)。
高祖(名淵受隋禪而有天下在位九年)。
高祖戊寅武德元年。
己卯二年。
庚辰三年。
辛巳四年。
壬午五年。
癸未六年。
甲申七年。
祖返蘄春破頭山。
乙酉八年 夏沙汰僧道 太白經天 帝傳位。
傅奕上疏請除佛法。上詔百官議其事。唯太僕卿張道源。是奕言。蕭瑀曰。佛。聖人也。而奕非之。非聖人者無法。當治其罪。又曰。地獄之設。正為是人。典儀李師政上內德論三篇。愷切詳明。上悟奕等挾私。不獲已。乃詔沙汰天下僧道。
祥符蔭曰。沙汰治世之教。是也。而實有功于佛門。傅奕之所以言沙汰者。非也。而原未知夫佛法。佛法之波靡。由於僧眾之氾濫。汰其不如法者。而佛法自嚴。此正佛之所以付囑國王大臣者。其意有在也。而凡世之為國王大臣者。當體世尊付囑之意。顯密護持。申明大道。毋狥私見。共正人心。斯得之矣。李君之論。可謂精識讜議者也。
丙戌九年。
太宗(名世民在位二十三年)。
太宗丁亥貞觀元年 分天下為十道(關內。河南。河東。河北。山南。隴右。淮南。江南。劍南。嶺南)。
【現代漢語翻譯】 現代漢語譯本： 不善於耕種，卻希望獲得豐收，如同把種子交給大老鼠，任其糟蹋在荒蕪的田地裡。這真是可悲啊。
唐朝（姓李，都城在長安）。
高祖（名淵，接受隋朝的禪讓而擁有天下，在位九年）。
高祖戊寅武德元年（618年）。
己卯二年（619年）。
庚辰三年（620年）。
辛巳四年（621年）。
壬午五年（622年）。
癸未六年（623年）。
甲申七年（624年）。
慧可大師返回蘄春的破頭山。
乙酉八年（625年）夏天，整頓僧人和道士，太白星白天出現，皇帝傳位。
傅奕上書請求廢除佛法。皇帝下詔讓百官討論這件事。只有太僕卿張道源贊同傅奕的說法。蕭瑀說：『佛是聖人，而傅奕反對他，反對聖人的人沒有法度，應當治他的罪。』又說：『地獄的設定，正是爲了這種人。』典儀李師政呈上《內德論》三篇，懇切詳明。皇帝醒悟到傅奕等人懷有私心，不得已，於是下詔整頓天下的僧人和道士。
祥符蔭說：『整頓治理世俗的教化，這是對的。但實際上對佛門有功勞。傅奕之所以說要整頓，是不對的，而且原本就不瞭解佛法。佛法的衰微，是由於僧眾的泛濫。淘汰那些不如法的僧人，佛法自然會嚴謹。這正是佛陀將佛法囑託給國王大臣的原因，其中有深意。』凡是作為國王大臣的人，應當體會世尊囑託的意義，顯密護持，申明大道，不要徇私見，共同匡正人心，這樣才能領會佛的真意。李師政的議論，可以說是精闢而正直的言論。
丙戌九年（626年）。
太宗（名世民，在位二十三年）。
太宗丁亥貞觀元年（627年），將天下分為十道（關內、河南、河東、河北、山南、隴右、淮南、江南、劍南、嶺南）。
【English Translation】 English version: To not be skilled in planting yet hope to reap a harvest is like entrusting seeds to large rats, allowing them to be ruined in barren fields. How lamentable this is!
The Tang Dynasty (surname Li, capital in Chang'an).
Gaozu (personal name Yuan, received the abdication from the Sui Dynasty and possessed the empire, reigned for nine years).
Gaozu, Wuyin year, first year of the Wude era (618 AD).
Jimao year, second year (619 AD).
Gengchen year, third year (620 AD).
Xinshi year, fourth year (621 AD).
Renwu year, fifth year (622 AD).
Guiwei year, sixth year (623 AD).
Jiashen year, seventh year (624 AD).
Patriarch Huike returned to Potou Mountain in Qichun.
Yiyou year, eighth year (625 AD), in summer, monks and Daoists were purged; Venus appeared in the daytime; the emperor abdicated.
Fu Yi submitted a memorial requesting the abolition of Buddhism. The emperor issued an edict to have the officials discuss the matter. Only the Minister of the Imperial Stud, Zhang Daoyuan, agreed with Fu Yi's words. Xiao Yu said, 'The Buddha is a sage, but Fu Yi opposes him. One who opposes a sage has no principles and should be punished.' He also said, 'The establishment of hell is precisely for such a person.' The Master of Ceremonies, Li Shizheng, presented three chapters of 'Discourse on Inner Virtue,' which were earnest and detailed. The emperor realized that Fu Yi and others harbored selfish motives. Having no other choice, he issued an edict to purge the monks and Daoists throughout the land.
Xiangfu Yin said, 'To rectify and govern the teachings of the world is correct. But in reality, it benefits the Buddhist community. Fu Yi's reason for advocating the purge is incorrect, and he originally did not understand the Buddha-dharma. The decline of the Buddha-dharma is due to the proliferation of monks. Eliminating those who do not follow the Dharma will naturally make the Buddha-dharma stricter. This is precisely why the Buddha entrusted the Dharma to kings and ministers, and there is a deep meaning in it.' All those who serve as kings and ministers should understand the meaning of the Buddha's entrustment, protect and uphold the Dharma both openly and secretly, proclaim the Great Path, not be swayed by selfish views, and jointly rectify the hearts of the people. Only then can they grasp the true meaning of the Buddha. Li Shizheng's discourse can be described as insightful and upright.
Bingxu year, ninth year (626 AD).
Taizong (personal name Shimin, reigned for twenty-three years).
Taizong, Dinghai year, first year of the Zhenguan era (627 AD), divided the empire into ten circuits (Guannei, Henan, Hedong, Hebei, Shannan, Longyou, Huainan, Jiangnan, Jiannan, Lingnan).
戊子二年。
己丑三年。
庚寅四年。
辛卯五年。
祖度栽松道者。
祖住破頭山。學侶云臻。有栽松道者。年已耋。禮祖而請曰。法道可得聞乎。祖曰。汝已老。脫有聞。其能廣化耶。儻若再來。吾尚可遲汝。道者禮拜而去。
壬辰六年。
性宗天臺第二世法師章安灌頂寂。
頂住天臺。嘗著涅槃玄義疏。安洲溪流湍急。歲常溺人。頂誓曰。若此溪平。當於此演法。俄白沙漲漫。平如玉鏡。乃講光明法華以答靈惠。頂每宴坐。有天花飄墜其側。八月日。室有異香。合掌稱佛。及二大士名。而化。
癸巳七年。
甲午八年。
乙未九年。
丙申十年。
丁酉十一年。
戊戌十二年。
祖度弘忍。
祖一日往黃梅縣。路逢一小兒。骨相奇秀。異乎常童。問曰。子何姓。答曰。姓即有。不是常姓。祖曰。是何姓。答曰。是佛性。祖曰。汝無姓耶。答曰。性空故無。祖默識其法器。俾侍者至其母所。乞令出家。母以宿緣故。殊無難色。遂舍為弟子。名弘忍。
己亥十三年。
庚子十四年。
相宗法師華嚴帝心法順寂。
順降跡雍州萬年杜氏。如晦族長也。神異炳著。帝嘗苦勞熱。
【現代漢語翻譯】 現代漢語譯本 戊子二年（具體年份缺失）。 己丑三年（具體年份缺失）。 庚寅四年（具體年份缺失）。 辛卯五年（具體年份缺失）。 祖度栽松道者。 祖（指禪宗祖師）住在破頭山，前來求學的僧侶絡繹不絕。有一位栽松道者，年紀已經很大了，向祖師行禮並請求說：『佛法真道可以聽聞嗎？』祖師說：『你已經老了，即使聽聞了，又能廣泛教化誰呢？如果能夠再來一次，我或許可以等待你。』道者行禮拜別離去。 壬辰六年（具體年份缺失）。 性宗天臺第二世法師章安灌頂寂滅。 灌頂（章安灌頂）住在天臺山，曾經撰寫《涅槃玄義疏》。安洲的溪流湍急，每年都有人溺水而亡。灌頂發誓說：『如果這條溪流能夠平靜，我將在這裡演說佛法。』不久，白沙涌起，溪流平坦如玉鏡。於是他講解《光明法華經》來報答神靈的恩惠。灌頂每次靜坐，都有天花飄落在他身旁。八月某日，房間里有奇異的香味，他合掌稱念佛和兩位大士（菩薩）的名號，然後圓寂。 癸巳七年（具體年份缺失）。 甲午八年（具體年份缺失）。 乙未九年（具體年份缺失）。 丙申十年（具體年份缺失）。 丁酉十一年（具體年份缺失）。 戊戌十二年（具體年份缺失）。 祖度弘忍（禪宗五祖弘忍）。 祖師（指禪宗祖師）有一天前往黃梅縣，路上遇到一個小孩，骨骼相貌奇特俊秀，與一般的兒童不同。問道：『你姓什麼？』回答說：『姓是有，但不是普通的姓。』祖師說：『是什麼姓？』回答說：『是佛性。』祖師說：『你沒有姓嗎？』回答說：『因為性空，所以沒有姓。』祖師默默地認為他是可以傳法的法器，讓侍者到他的母親那裡，請求讓她允許孩子出家。母親因為有前世的因緣，沒有什麼為難之色，於是捨棄孩子作為弟子，取名為弘忍。 己亥十三年（具體年份缺失）。 庚子十四年（具體年份缺失）。 相宗法師華嚴帝心法順寂滅。 法順（華嚴帝心法順）降生於雍州萬年縣杜氏家族，是杜如晦的族人。他顯現出種種神奇的異象。皇帝曾經因為勞累而感到身體發熱。
【English Translation】 English version Year Wuzi 2 (specific year missing). Year Jichou 3 (specific year missing). Year Gengyin 4 (specific year missing). Year Xinmao 5 (specific year missing). The Patriarch converts the Daoist who plants pines. The Patriarch (referring to a Chan Buddhist patriarch) lived on Potou Mountain, and monks came in droves to study with him. There was a Daoist who planted pines, who was already very old. He bowed to the Patriarch and asked, 'Can the true path of the Dharma be heard?' The Patriarch said, 'You are already old; even if you hear it, who can you widely teach? If you could come again, I might be able to wait for you.' The Daoist bowed and departed. Year Renchen 6 (specific year missing). The second-generation Dharma Master of the Tiantai School of the Nature Sect, Zhang'an Guanding, passed away. Guanding (Zhang'an Guanding) lived on Tiantai Mountain and once wrote the 'Profound Meaning Commentary on the Nirvana Sutra'. The stream in Anzhou was turbulent, and people drowned every year. Guanding vowed, 'If this stream becomes calm, I will expound the Dharma here.' Soon, white sand rose up, and the stream became as flat as a jade mirror. So he lectured on the 'Light-Emitting Lotus Sutra' to repay the spiritual favor. Every time Guanding sat in meditation, heavenly flowers fell beside him. On a certain day in August, there was a strange fragrance in the room. He put his palms together and chanted the names of the Buddha and two great beings (Bodhisattvas), and then passed away. Year Guisi 7 (specific year missing). Year Jiawu 8 (specific year missing). Year Yiwei 9 (specific year missing). Year Bingshen 10 (specific year missing). Year Dingyou 11 (specific year missing). Year Wuxu 12 (specific year missing). The Patriarch converts Hongren (the Fifth Chan Patriarch Hongren). One day, the Patriarch (referring to a Chan Buddhist patriarch) went to Huangmei County and met a child on the road. His bones and appearance were unusually handsome, different from ordinary children. He asked, 'What is your surname?' He replied, 'I have a surname, but it is not a common surname.' The Patriarch said, 'What is it?' He replied, 'It is Buddha-nature.' The Patriarch said, 'Do you have no surname?' He replied, 'Because nature is empty, I have no surname.' The Patriarch silently recognized him as a vessel for the Dharma and sent a servant to his mother, asking her to allow the child to become a monk. Because of a karmic connection from a previous life, the mother had no objections, so she gave up her child as a disciple, and he was named Hongren. Year Jihai 13 (specific year missing). Year Gengzi 14 (specific year missing). The Dharma Master of the Appearance Sect, Huayan Dixing Fashun, passed away. Fashun (Huayan Dixing Fashun) was born into the Du family in Wannian County, Yongzhou, and was a member of Du Ruhui's clan. He manifested various miraculous phenomena. The emperor once felt feverish due to fatigue.
詔問。何以蠲除。順曰。但頒大赦。聖躬自安。帝從之。疾頓瘳。因錫號曰帝心。大弘華嚴圓頓之旨。作法界觀。嘗作法身頌曰。懷州牛吃禾。益州馬腹脹。天下覓醫人。灸豬左膊上。五月寂。門人智儼傳其教。
二祖支下第三世禪師慧滿寂。
滿滎陽張氏子。嗣法僧那。后奉頭陀行。唯蓄二針。冬則乞補。夏則舍之。所至伽藍。破柴制履。住無再宿。持缽周行聚落。隨得隨散。索爾虛閑。有請宿齋者。曰。待天下無僧。滿方受請。嘗示人曰。諸佛說心令知心相虛妄。今乃重加心相。深違佛意。又增論議。殊乖大理。于陶冶中坐化。
辛丑十五年。
壬寅十六年。
祖入牛頭山度懶融。
祖遙觀牛頭山氣象。知彼有異人。乃躬自尋訪。問寺僧。此間有道人否。曰。出家兒。那個不是道人。祖曰。阿那個是道人。僧無對。別僧曰。此去山中十里許。有一懶融。見人不起。亦不合掌。莫是道人么。祖遂入山。見融端坐自若。曾無所顧。祖問曰。在此作甚麼。融曰。觀心。祖曰。觀是何人。心是何物。融無對。便起作禮曰。大德高棲何所。祖曰。貧道不決所止。或東或西。融曰。還識道信禪師否。祖曰。何以問他。融曰向德滋久。冀一禮謁。祖曰。道信禪師。貧道是也。融曰。因何降
【現代漢語翻譯】 現代漢語譯本：皇帝下詔詢問（如何）消除災禍。順（法順，帝心尊者）回答說：『只要頒佈大赦，皇上您的身體自然就安康了。』皇帝聽從了他的建議，疾病立刻痊癒。因此賜予他『帝心』的稱號，大力弘揚華嚴圓頓的宗旨，創作了《法界觀》。曾經作《法身頌》說：『懷州的牛吃禾苗，益州的馬肚子脹大。天下尋找醫生，用艾灸豬的左肩。』五月圓寂，弟子智儼繼承了他的教法。
二祖（慧可）門下第三世禪師慧滿圓寂。
慧滿是滎陽張氏的兒子，繼承了僧那的法脈。後來奉行頭陀行（佛教的一種苦行），只保留兩根針，冬天用來乞討縫補衣服，夏天則丟棄。所到的寺廟，就劈柴、製作鞋子，居住不超過兩晚。拿著缽在村落中行走乞食，隨得隨散，總是空閑自在。有人請他留宿齋戒，他說：『等到天下沒有僧人的時候，慧滿我才接受邀請。』曾經開示人們說：『諸佛說心，是爲了讓人知道心相是虛妄的，現在卻又加重心相，深深違背了佛的本意。又增加許多議論，特別不符合大道真理。』在陶冶場所中坐化圓寂。
辛丑年（641年）十五年。
壬寅年（642年）十六年。
四祖（道信）進入牛頭山去度化懶融（法融）。
四祖（道信）遠遠觀察牛頭山的氣象，知道那裡有不尋常的人。於是親自前去尋訪，問寺廟的僧人：『這裡有修行的人嗎？』僧人說：『出家的人，哪個不是修行的人？』四祖（道信）說：『哪個才是修行的人？』僧人無言以對。另一個僧人說：『從這裡往山裡走十里左右，有一個叫懶融的人，見到人不起身，也不合掌，莫非是修行的人？』四祖（道信）於是進入山中，見到法融端坐自若，好像什麼都沒看見。四祖（道信）問道：『你在這裡做什麼？』法融說：『觀心。』四祖（道信）說：『觀的是什麼人？心又是什麼東西？』法融無言以對，便起身作禮說：『大德您高居何處？』四祖（道信）說：『貧道沒有固定的住所，有時向東，有時向西。』法融說：『您認識道信禪師嗎？』四祖（道信）說：『你問他做什麼？』法融說：『仰慕他很久了，希望能夠拜見他。』四祖（道信）說：『道信禪師，貧道就是。』法融說：『因為什麼降臨到這裡？』
【English Translation】 English version: The Emperor issued an edict asking how to eliminate disasters. Shun (Fa Shun, the Venerable Dixin) replied, 'Just issue a general amnesty, and Your Majesty's health will naturally be safe.' The Emperor followed his advice, and his illness immediately healed. Therefore, he was bestowed the title 'Dixin' (Emperor's Mind), vigorously promoting the Huayan (Avatamsaka) perfect and sudden teachings, and creating the 'Contemplation of the Dharmadhatu'. He once composed the 'Gatha of the Dharmakaya', saying: 'The cows of Huaizhou eat the crops, the horses of Yizhou have bloated bellies. The world seeks a doctor, to cauterize the left shoulder of a pig.' He passed away in May, and his disciple Zhiyan inherited his teachings.
The third-generation Chan master Huiman, a descendant of the Second Patriarch (Huike), passed away.
Huiman was the son of the Zhang family of Xingyang, and inherited the Dharma lineage of Sengna. Later, he practiced the dhuta (ascetic practices), keeping only two needles, using them to beg for mending clothes in winter, and discarding them in summer. At the monasteries he visited, he chopped firewood and made shoes, staying no more than two nights. He walked through villages with his bowl, begging for food, giving away whatever he received, and was always free and at ease. Someone asked him to stay for a vegetarian meal, and he said, 'When there are no monks in the world, then I, Huiman, will accept the invitation.' He once instructed people, 'The Buddhas spoke of the mind to make people know that the characteristics of the mind are illusory, but now you are adding to the characteristics of the mind, deeply violating the Buddha's intention. Furthermore, adding many arguments is especially contrary to the great principle.' He passed away while sitting in a pottery workshop.
The fifteenth year of Xin Chou (641 AD).
The sixteenth year of Ren Yin (642 AD).
The Fourth Patriarch (Daoxin) entered Mount Niutou to liberate Lanrong (Farong).
The Fourth Patriarch (Daoxin) observed the atmosphere of Mount Niutou from afar, knowing that there was an extraordinary person there. So he personally went to visit, asking the monks of the temple, 'Is there a practitioner here?' The monk said, 'Among those who have left home, who is not a practitioner?' The Fourth Patriarch (Daoxin) said, 'Which one is the practitioner?' The monk was speechless. Another monk said, 'About ten li from here in the mountains, there is a person named Lanrong, who does not get up when he sees people, nor does he put his palms together. Could he be a practitioner?' The Fourth Patriarch (Daoxin) then entered the mountain and saw Farong sitting upright and at ease, as if he had seen nothing. The Fourth Patriarch (Daoxin) asked, 'What are you doing here?' Farong said, 'Contemplating the mind.' The Fourth Patriarch (Daoxin) said, 'Who is contemplating? What is the mind?' Farong was speechless, then got up and bowed, saying, 'Great Virtue, where do you reside?' The Fourth Patriarch (Daoxin) said, 'This poor monk has no fixed abode, sometimes east, sometimes west.' Farong said, 'Do you know Chan Master Daoxin?' The Fourth Patriarch (Daoxin) said, 'Why do you ask him?' Farong said, 'I have admired him for a long time, hoping to pay him my respects.' The Fourth Patriarch (Daoxin) said, 'This poor monk is Chan Master Daoxin.' Farong said, 'Why have you come here?'
此。祖曰。特來相訪。莫更是宴息之處否。融指後面曰。別有小庵。遂引祖至庵所。繞庵惟見虎狼之類。祖乃舉兩手作怖勢。融曰。猶有這個在。祖曰。這個是甚麼。融無語少選。祖卻于融宴坐石上。書一佛字。融睹之竦然。祖曰。猶有這個在。融未曉。乃稽首請說真要。祖曰。夫百千法門。同歸方寸。河沙妙德。總在心源。一切戒門。定門。慧門。神通變化。悉自具足。不離汝心。一切煩惱業障。本來空寂。一切因果。皆如夢幻。無三界可出。無菩提可求。人與非人。性相平等。大道虛曠絕思絕慮。如是之法。汝今已得。更無闕少。與佛何殊。更無別法。汝但任心自在。莫作觀行。亦莫澄心。莫起貪嗔。莫懷愁慮。蕩蕩無礙。任意縱橫。不作諸善。不作諸惡。行住坐臥。觸目遇緣。總是佛之妙用。融曰。心既具足。何者是佛。何者是心。祖曰。非心不問佛。問佛非不心。融曰。既不許作觀行。于境起時。心如何對治。祖曰。境緣無好醜。好醜起於心。心若不強名。妄情從何起。妄情既不起。真心任遍知。汝但隨心自在。無復對治。即名常住法身。無有變異。吾受璨大師頓教法門。今付于汝。汝今諦受吾言。只住此山。向後當有正人達者。紹汝玄化(先是融幽棲石室。有百鳥銜花之異。至是絕跡后法席之盛。擬黃梅)
【現代漢語翻譯】 現代漢語譯本： 慧可大師說：『是這裡。』 禪宗二祖慧可大師特意來拜訪他。慧可大師問道：『莫非這裡就是您宴息的地方嗎？』 融禪師指著後面說：『另外還有個小庵。』 於是帶領慧可大師到庵所。繞著庵一看，只見虎狼之類的野獸。慧可大師於是舉起兩手，作出害怕的樣子。融禪師說：『你還有這個（畏懼之心）在啊。』 慧可大師問：『這個是什麼？』 融禪師沒有說話，過了一會兒，慧可大師卻在融禪師宴坐的石頭上，寫了一個『佛』字。 融禪師看到后，非常震驚。慧可大師說：『你還有這個（對佛的執著）在啊。』 融禪師不明白，於是叩頭請求開示真正的要義。 慧可大師說：『那百千法門，最終都歸於方寸（指心）。恒河沙數般的妙德，總在於心源。一切戒門、定門、慧門、神通變化，都自身具足，不離你的心。一切煩惱業障，本來就是空寂的。一切因果，都如夢幻。沒有三界（欲界、色界、無色界）可出，沒有菩提（覺悟）可求。人與非人，性相平等。大道虛曠，斷絕思慮。這樣的法，你現在已經得到了，更沒有什麼欠缺，與佛有什麼不同？更沒有別的法。你只管任心自在，不要作觀行，也不要澄心，不要生起貪嗔，不要懷有愁慮，坦蕩無礙，任意縱橫，不作諸善，不作諸惡，行住坐臥，觸目遇緣，都是佛的妙用。』 融禪師問：『心既然具足一切，那麼什麼是佛？什麼是心？』 慧可大師說：『不是心，就不能問佛；問佛，就離不開心。』 融禪師問：『既然不許作觀行，那麼在境界生起時，心該如何對治？』 慧可大師說：『境緣沒有好壞，好壞起於心。心若不強加名相，虛妄的情感從何而起？虛妄的情感既然不生起，真心就任運遍知。你只管隨心自在，無需對治，就叫做常住法身，沒有變異。我接受了璨大師（僧璨大師）的頓教法門，現在傳付給你。你現在仔細聽受我的話，只住在這座山裡，向後當有正人達者，繼承你的玄妙教化（先前融禪師幽居石室，有百鳥銜花的奇異景象，到這時就絕跡了，後來法席非常興盛，可與黃梅（弘忍大師道場）相比）。』
【English Translation】 English version: Huike said, 'It is here.' The Second Patriarch of Zen, Huike, came specifically to visit him. Huike asked, 'Could this be where you rest?' Master Rong pointed behind him and said, 'There is another small hermitage.' So he led Huike to the hermitage. Circling the hermitage, only tigers and wolves were seen. Huike then raised both hands, making a gesture of fear. Master Rong said, 'You still have this (fear) in you.' Huike asked, 'What is this?' Master Rong did not speak. After a while, Huike wrote the word 'Buddha' on the stone where Master Rong sat in meditation. Master Rong was shocked upon seeing it. Huike said, 'You still have this (attachment to the Buddha) in you.' Master Rong did not understand, so he bowed and asked for the true essence. Huike said, 'The hundreds of thousands of Dharma gates ultimately return to the square inch (referring to the mind). The countless wonderful virtues, like the sands of the Ganges, are all in the source of the mind. All the precepts, samadhi, wisdom, supernatural powers, and transformations are fully possessed within yourself, inseparable from your mind. All afflictions and karmic obstacles are originally empty and still. All causes and effects are like dreams and illusions. There is no Three Realms (Desire Realm, Form Realm, Formless Realm) to escape, no Bodhi (enlightenment) to seek. Humans and non-humans are equal in nature and appearance. The Great Path is vast and empty, cutting off thoughts and deliberations. You have already attained such a Dharma, and there is nothing lacking. What is the difference between you and the Buddha? There is no other Dharma. Just let your mind be free and at ease, do not practice contemplation, do not purify the mind, do not give rise to greed and anger, do not harbor sorrow and worry, be open and unhindered, free and unrestrained, do not do good, do not do evil, whether walking, standing, sitting, or lying down, whatever you see and encounter, it is all the wonderful function of the Buddha.' Master Rong asked, 'Since the mind is complete in itself, then what is the Buddha? What is the mind?' Huike said, 'If it is not the mind, one cannot ask about the Buddha; asking about the Buddha cannot be separated from the mind.' Master Rong asked, 'Since contemplation is not allowed, how should the mind deal with the arising of circumstances?' Huike said, 'Circumstances have no good or bad; good and bad arise from the mind. If the mind does not impose names, from where do false emotions arise? Since false emotions do not arise, the true mind naturally knows everything. Just let your mind be free and at ease, without needing to counteract anything, and this is called the permanent Dharma body, without change. I received the sudden teaching Dharma gate from Master Can (Sengcan), and now I transmit it to you. Now listen carefully to my words, just stay in this mountain. In the future, there will be righteous and enlightened people who will inherit your profound teachings (previously, Master Rong lived in seclusion in a stone chamber, and there was a strange phenomenon of hundreds of birds carrying flowers, but this disappeared at this time, and later the Dharma assembly was very prosperous, comparable to Huangmei (Hongren's monastery)).'
。
癸卯十七年。
祖四紹不起。
帝向祖道味。欲瞻風采。遣使詔祖赴京。祖上表遜謝。前後三返。堅以疾辭。第四度命使曰。如果不起。取首來。使至山。諭旨。祖引頸就刃。神色儼然。使異之。回以狀聞。帝彌加欽嘆。就賜珍繒。以遂其志。
甲辰十八年。
乙巳十九年。
三藏法師玄奘西域回至西京詔百官具儀仗迎經像 發明(教法東來。譯經請法者不可勝紀。別有載籍。皆不具書。此書何。嘉法師之願力。超於人也)。
奘以貞觀二年。離唐西逝。求佛大乘經論。以決群疑。經涉寒暑。一十七年。備歷艱難險阻。誓志不回。奉身前邁。周覽大小百三十國。佛之遺蹟。一一躬瞻致敬。所獲二乘三藏梵冊。總六百五十七部。將抵西京。具表奏聞。時帝在洛陽。見表大悅。敕西京留守左僕射房玄齡。使有司迎待。奘聞帝欲問罪遼濵。恐稽緩不及。乃倍途而進。于貞觀十九年。正月二十七日至都亭驛。明日二十八己丑。左僕射梁國公房玄齡。承敕遣右武侯。大將軍侯莫陳實。雍州司馬李叔慎。長安縣令李乾祐。並普敕四眾嚴設迎供之具。齊集朱雀街。其從如雲。儀仗周列。金花散彩。珠珮流音。旌幢導前。爐薰殿後。奉迎新至經像。于弘福寺。數十里內。都人士子。內
【現代漢語翻譯】 現代漢語譯本 癸卯十七年（時間待考）。
祖四紹（人名）沒有應召。
皇帝向祖四紹（人名）詢問佛法真諦，想要一睹他的風采，派遣使者詔令祖四紹（人名）前往京城。祖四紹（人名）上表謙遜推辭，前後三次，都堅決以生病為由推脫。第四次皇帝命令使者說：『如果不起身，就把他的頭取來。』使者到達山中，宣讀聖旨。祖四紹（人名）引頸就刃，神色莊嚴。使者感到驚異，回去如實稟報。皇帝更加欽佩感嘆，於是賜予珍貴的絲綢，以成全他的志向。
甲辰十八年（時間待考）。
乙巳十九年（時間待考）。
三藏法師玄奘（人名）從西域返回西京（地名），皇帝下詔命令百官準備儀仗迎接經書佛像。（說明：東傳佛法，翻譯經書，請求佛法的人數不勝數，另有記載，這裡不再一一列出。這本書為何要記載這件事呢？因為嘉法師（人名）的願力，超越了常人。）
玄奘（人名）在貞觀二年（628年）離開唐朝西行，尋求佛陀的大乘經論，以解決人們的疑惑。經歷了十七個寒暑，歷盡艱難險阻，立誓不回頭，獻身向前。周遊了一百三十多個國家，對佛陀的遺蹟，一一親自瞻仰致敬。所獲得的二乘三藏梵文經書，總共有六百五十七部。將要抵達西京（地名）時，具表上奏。當時皇帝在洛陽（地名），看到奏表非常高興，敕令西京（地名）留守左僕射房玄齡（人名），讓有關部門迎接。玄奘（人名）聽說皇帝要問罪遼濵（地名），恐怕耽誤時間，於是加快速度前進。在貞觀十九年（645年）正月二十七日到達都亭驛（地名）。第二天二十八日己丑，左僕射梁國公房玄齡（人名）奉旨派遣右武侯大將軍侯莫陳實（人名）、雍州司馬李叔慎（人名）、長安縣令李乾祐（人名），並普告四眾嚴設迎接供奉的器具，齊集朱雀街（地名）。跟隨的人多如雲，儀仗周密排列，金花閃耀光彩，珠玉發出悅耳的聲音，旌旗在前引導，香爐在後殿後，奉迎新到的經書佛像，安置在弘福寺（地名）。數十里之內，京城的士人百姓，
【English Translation】 English version Year Gui Mao, the seventeenth year (Time to be verified).
Zu Si Shao (person's name) did not respond to the summons.
The Emperor inquired about the essence of Buddhism from Zu Si Shao (person's name), desiring to see his demeanor, and sent an envoy to summon Zu Si Shao (person's name) to the capital. Zu Si Shao (person's name) submitted a memorial humbly declining, three times in succession, firmly refusing on the grounds of illness. The fourth time, the Emperor ordered the envoy, 'If he does not rise, bring his head.' The envoy arrived at the mountain and proclaimed the imperial decree. Zu Si Shao (person's name) stretched his neck to the blade, his expression solemn. The envoy was astonished and reported the situation truthfully upon returning. The Emperor was even more admiring and sighed, and then bestowed precious silks to fulfill his will.
Year Jia Chen, the eighteenth year (Time to be verified).
Year Yi Si, the nineteenth year (Time to be verified).
The Tripiṭaka Master Xuanzang (person's name) returned from the Western Regions to the Western Capital (place name). The Emperor issued an edict ordering all officials to prepare ceremonial guards to welcome the scriptures and Buddha images. (Explanation: There have been countless people who transmitted the Dharma to the East, translated scriptures, and requested the Dharma. There are separate records, which will not be listed here one by one. Why does this book record this matter? Because the vow of Dharma Master Jia (person's name) surpasses ordinary people.)
Xuanzang (person's name) left the Tang Dynasty in the second year of Zhenguan (628 AD) to seek the Mahayana scriptures and treatises of the Buddha to resolve people's doubts. He spent seventeen years, enduring hardships and dangers, vowing not to turn back, dedicating himself forward. He traveled to more than one hundred and thirty countries, personally paying homage to the relics of the Buddha one by one. He obtained a total of six hundred and fifty-seven volumes of Sanskrit scriptures of the Two Vehicles and the Tripiṭaka. When he was about to arrive at the Western Capital (place name), he submitted a memorial to the throne. At that time, the Emperor was in Luoyang (place name). Seeing the memorial, he was very pleased and ordered Fang Xuanling (person's name), the Left Minister of the Western Capital (place name), to have the relevant departments welcome him. Xuanzang (person's name) heard that the Emperor wanted to punish Liaobin (place name), fearing that it would delay the time, so he accelerated his pace. On the twenty-seventh day of the first month of the nineteenth year of Zhenguan (645 AD), he arrived at Duting Station (place name). The next day, the twenty-eighth day, Ji Chou, Fang Xuanling (person's name), the Duke of Liang, the Left Minister,奉旨 dispatched Hou Mochen Shi (person's name), the Grand General of the Right Wu Hou, Li Shushen (person's name), the Sima of Yongzhou, and Li Qianyou (person's name), the Magistrate of Chang'an County, and universally announced to the four assemblies to strictly prepare the instruments for welcoming and offering, gathering at Zhuque Street (place name). The followers were as numerous as clouds, the ceremonial guards were closely arranged, the golden flowers shone brightly, the pearls emitted pleasant sounds, the banners led the way, and the incense burners followed behind, welcoming the newly arrived scriptures and Buddha images, and placing them in Hongfu Temple (place name). Within dozens of miles, the scholars and people of the capital,
外官僚。瞻仰歌詠。闐噎道旁。有司恐相騰踐。各令當處燒香散花。無得移動。時眾同見。天見五色綺雲。周圍紛郁。至寺而合。奘所得舍利一百五十粒。金銀栴檀寶像七尊。並經論等。具供弘福寺。奘以二月己亥。見帝于儀鸞殿。帝迎慰甚厚。廣問山川風俗。欲奘借征高麗。奘謝辭。愿就少林譯經。帝令即就弘福寺翻譯。敕玄齡供給所須(詳見本傳)。
丙午二十年。
帝撰大唐三藏聖教序(書何。嘉信法也)。
奘等譯經。上表以聞。帝親揮翰制序御慶福殿。詔奘坐。百官侍。今弘文館學士。上官儀宣讀序文。凡七百八十一字。奘表謝。帝復報手書。
丁未二十一年。
戊申二十二年。
祖付弘忍衣法。
偈曰。華種有生性。因地華生生。大緣與性合。常生生不生。付法已。遂以學徒委之。祖一日告眾曰。吾昔武德中。游廬岳登絕頂。望破頭山。見紫雲如蓋。下有白氣。橫分五道。汝等會否。眾皆默然。忍曰。莫是他后。佛法分枝否。祖曰。善。
己酉二十三年。
高宗(名治在位三十四年)。
高宗庚戌永徽元年。
辛亥二年。
第四世蘄春大醫祖示寂。
閏九月四日。祖忽垂誡門人曰。一切諸法。悉皆解脫。汝等各自護念
【現代漢語翻譯】 現代漢語譯本 外地官員們瞻仰歌頌，道路兩旁人聲鼎沸。有關官員恐怕發生互相踐踏的事故，便命令各處在當地燒香散花，不得隨意移動。當時眾人共同看見天空出現五色綺麗的雲彩，周圍色彩繽紛濃郁，一直匯聚到寺廟上空。玄奘（Xuanzang）所得到的舍利一百五十粒，金銀栴檀寶像七尊，以及經書論著等，全部供奉在弘福寺。玄奘（Xuanzang）在貞觀（Zhenguan）十九年（645）二月己亥日，在儀鸞殿覲見唐太宗（Tang Taizong），太宗非常熱情地迎接慰問，詳細詢問山川風俗，想要玄奘（Xuanzang）借道出征高麗。玄奘（Xuanzang）婉言謝絕，表示願意在少林寺翻譯經書。太宗便下令讓他在弘福寺翻譯，並敕令房玄齡（Fang Xuanling）供給一切所需（詳細情況參見《玄奘本傳》）。 貞觀（Zhenguan）二十年（646），丙午年。 唐太宗（Tang Taizong）撰寫《大唐三藏聖教序》（書法為何嘉信所書，讚揚佛法的恩德）。 玄奘（Xuanzang）等人翻譯好經書後，上表奏聞。唐太宗（Tang Taizong）親自揮筆撰寫序文，在慶福殿頒佈，詔令玄奘（Xuanzang）入座，百官侍立。由當時的弘文館學士上官儀（Shangguan Yi）宣讀序文，共七百八十一字。玄奘（Xuanzang）上表感謝，唐太宗（Tang Taizong）又回賜手書。 貞觀（Zhenguan）二十一年（647），丁未年。 貞觀（Zhenguan）二十二年（648），戊申年。 五祖弘忍（Hongren）將衣缽和佛法傳付給六祖慧能（Huineng）。 慧能（Huineng）的偈語說：『花的種子本有生性，因為土地的滋養而開花結果。大的因緣與本性相結合，就能常生常滅，不生不滅。』傳法完畢后，五祖（Hongren）便將學徒託付給慧能（Huineng）。五祖（Hongren）有一天告訴眾人說：『我過去在武德年間（618-626），遊歷廬山，登上絕頂，遙望破頭山，看見紫色的雲彩像傘蓋一樣，下面有白色的氣，橫向分為五道。你們明白這是什麼意思嗎？』眾人都沉默不語。慧能（Huineng）說：『莫非是以後佛法要分出許多枝派嗎？』五祖（Hongren）說：『說得好。』 貞觀（Zhenguan）二十三年（649），己酉年。 唐高宗（Tang Gaozong）（名治，在位三十四年）。 永徽（Yonghui）元年（650），庚戌年，唐高宗（Tang Gaozong）在位。 永徽（Yonghui）二年（651），辛亥年。 第四世蘄春大醫祖圓寂。 永徽（Yonghui）二年（651）閏九月四日，四祖（Dayi Daoxin）忽然告誡門人說：『一切諸法，悉皆解脫。你們各自守護自己的念頭。』
【English Translation】 English version Local officials looked up and sang praises, the roadsides were filled with voices. The officials in charge, fearing trampling accidents, ordered each place to burn incense and scatter flowers locally, without moving around. At that time, the crowd together saw five-colored auspicious clouds in the sky, the surroundings were colorful and dense, gathering above the temple. The Sharira (relics) that Xuanzang (Xuanzang, a famous Chinese Buddhist monk and translator) obtained numbered one hundred and fifty, along with seven statues of gold, silver, sandalwood, and precious materials, as well as scriptures and treatises, all of which were offered at Hongfu Temple. On the day of Ji Hai in the second month of the nineteenth year of the Zhenguan era (645) , Xuanzang (Xuanzang) met Emperor Taizong of Tang (Tang Taizong) in the Yiluan Hall. Emperor Taizong welcomed and comforted him warmly, inquiring in detail about the mountains, rivers, customs, and traditions, wanting Xuanzang (Xuanzang) to borrow the route to launch a campaign against Goguryeo. Xuanzang (Xuanzang) politely declined, expressing his willingness to translate scriptures at Shaolin Temple. Emperor Taizong then ordered him to translate at Hongfu Temple and ordered Fang Xuanling (Fang Xuanling) to provide all that was needed (see the biography of Xuanzang for details). The twentieth year of Zhenguan (646), the year of Bingwu. Emperor Taizong of Tang (Tang Taizong) composed the 'Preface to the Sacred Teachings of the Tripitaka of the Great Tang' (the calligraphy was by He Jiaxin, praising the grace of the Dharma). After Xuanzang (Xuanzang) and others translated the scriptures, they submitted a memorial to the emperor. Emperor Taizong of Tang (Tang Taizong) personally wrote the preface and promulgated it in Qingfu Hall, ordering Xuanzang (Xuanzang) to be seated while the officials stood in attendance. Shangguan Yi (Shangguan Yi), then a scholar of the Hongwen Pavilion, recited the preface, which consisted of seven hundred and eighty-one characters. Xuanzang (Xuanzang) presented a memorial of thanks, and Emperor Taizong (Tang Taizong) returned a handwritten letter. The twenty-first year of Zhenguan (647), the year of Dingwei. The twenty-second year of Zhenguan (648), the year of Wushen. The Fifth Patriarch Hongren (Hongren) passed on the robe and Dharma to the Sixth Patriarch Huineng (Huineng). Huineng's (Huineng) verse says: 'The seed of a flower inherently has the nature of life, and it blossoms and bears fruit because of the nourishment of the soil. When great causes and conditions combine with inherent nature, it can constantly arise and cease, neither arising nor ceasing.' After transmitting the Dharma, the Fifth Patriarch (Hongren) entrusted the disciples to Huineng (Huineng). One day, the Fifth Patriarch (Hongren) told the assembly: 'In the past, during the Wude era (618-626), I traveled to Mount Lu, climbed to the summit, and looked towards Potou Mountain, where I saw purple clouds like a canopy, with white air below, divided horizontally into five paths. Do you understand what this means?' The assembly was silent. Huineng (Huineng) said: 'Could it be that the Buddha Dharma will later branch out into many schools?' The Fifth Patriarch (Hongren) said: 'Well said.' The twenty-third year of Zhenguan (649), the year of Jiyou. Emperor Gaozong of Tang (Tang Gaozong) (named Zhi, reigned for thirty-four years). The first year of Yonghui (650), the year of Gengxu, during the reign of Emperor Gaozong of Tang (Tang Gaozong). The second year of Yonghui (651), the year of Xinhai. The Fourth Patriarch Dayi Daoxin (Dayi Daoxin) of Qichun passed away. On the fourth day of the ninth intercalary month of the second year of Yonghui (651), the Fourth Patriarch (Dayi Daoxin) suddenly admonished his disciples, saying: 'All dharmas are liberated. Each of you should guard your own thoughts.'
。流化未來。言訖。安坐而逝。壽七十有二。塔于本山曰圓寂。
安隱忍曰。汾陽無業禪師曰。古德道人。得意之後。茅茨石室。向折腳鐺中煮飯吃。過三二十年。大忘人世。隱跡巖叢。君王命而不來。諸侯請而不赴。豈同我輩貪名愛利。如短販人。又僧問大珠。如何是大涅槃。珠云。不造生死業。是大涅槃。曰。如何是生死業。珠曰。求大涅槃是生死業。圓覺經云。生死涅槃。猶如昨夢。夫涅槃且不可求。況餘事耶。
佛滅后一千六百年。
宗統編年卷之九 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之十
第五世祖
諱宏忍。黃梅縣人也。先為破頭山中栽松道者。請法於四祖。祖許以再來。乃去。行水邊。見一女子浣衣。揖曰。寄宿得否。女曰。我有父兄可往求之。曰。諾。我即敢行。女首肯之。即回䇿而去。女周氏季子也。歸輒孕。父母大惡逐之。女無所歸。日傭紡里中。夕止於眾館之下。已而生一子。以為不祥。棄濁港中。明日見之。溯流而上。氣體鮮明。大驚異。遂舉之成童。隨母乞食。里人呼為無姓兒。逢一智者嘆曰。此子缺七種相。不逮如來。后遇四祖得法。嗣化破頭山。
唐高宗壬子永徽三年。
第五世東山祖嗣宗統(
【現代漢語翻譯】 現代漢語譯本：說完這些話，他就安詳地坐著去世了，享年七十二歲。他的塔建在本山，名為圓寂塔。
安隱忍說：汾陽無業禪師說，『古代的得道之人，在領悟真意之後，住在簡陋的茅屋石室裡，用缺腿的鍋煮飯吃，過了二三十年，完全忘記了人世間的事情，隱居在山巖叢林中。即使君王下令召見也不去，諸侯邀請也不赴約。』這哪裡像我們這些人貪圖名利，如同短途販運的商人呢？又有僧人問大珠慧海禪師，『什麼是大涅槃（Mahāparinirvāṇa，佛教術語，指佛或阿羅漢的死亡和最終解脫）？』大珠回答說：『不造作生死的業，就是大涅槃。』僧人問：『什麼是生死業？』大珠說：『求大涅槃就是生死業。』《圓覺經》說：『生死和涅槃，就像昨天的夢一樣。』涅槃尚且不可追求，更何況其他事情呢？
佛陀滅度后一千六百年。
《宗統編年》卷九 《卍新續藏》第86冊 No. 1600 《宗統編年》
《宗統編年》卷十
第五世祖
諱宏忍（Hongren），是黃梅縣人。起初是破頭山中的一位栽松道的修行者，向四祖道信（Dàoxìn）請教佛法。四祖答應他會再來。於是修行者離去，走到水邊，看見一位女子在浣洗衣物，便作揖說：『可以借宿一晚嗎？』女子說：『我有父親和兄長，你可以去向他們請求。』修行者說：『好的，如果他們同意，我才敢去。』女子點頭同意。修行者就拄著枴杖離開了。這位女子是周氏的小女兒。回家后就懷孕了，父母非常厭惡她，就把她趕走了。女子無處可去，白天在村裡靠給人紡線為生，晚上就住在公共館舍的屋檐下。不久生下一個兒子，人們認為是不祥之兆，就把他丟棄在濁港中。第二天去看，發現孩子逆流而上，氣息鮮明。人們非常驚訝，於是就把他抱回來撫養成人。這個孩子從小就跟著母親乞討為生，村裡人都叫他『無姓兒』。後來遇到一位智者，嘆息說：『這個孩子缺少七種瑞相，不如如來（Tathāgata，佛的稱號之一）。』之後遇到了四祖道信，得到了佛法，繼承了衣缽，在破頭山弘揚佛法。
唐高宗永徽三年（652年）。
第五世東山祖嗣宗統
【English Translation】 English version: After saying these words, he passed away peacefully in a seated position, at the age of seventy-two. His stupa was built on this mountain and named the Yuanji (Perfect Tranquility) Stupa.
An Yinren said: Zen Master Wuye of Fenyang said, 'The ancient enlightened ones, after attaining the truth, lived in simple thatched huts and stone chambers, cooking rice in broken pots, and after twenty or thirty years, completely forgot about the world, living in seclusion in the mountains and forests. Even if the king ordered them to come, they would not, and if the dukes invited them, they would not go.' How can this be compared to those of us who are greedy for fame and profit, like short-distance merchants? A monk asked Dazhu Huihai, 'What is Mahāparinirvāṇa (the Great or Final Nirvāṇa, referring to the death and complete liberation of a Buddha or Arhat)?' Dazhu replied, 'Not creating the karma of birth and death is Mahāparinirvāṇa.' The monk asked, 'What is the karma of birth and death?' Dazhu said, 'Seeking Mahāparinirvāṇa is the karma of birth and death.' The Śūraṅgama Sūtra says, 'Birth and death, and Nirvāṇa, are like a dream of yesterday.' Even Nirvāṇa is not to be sought, let alone other things?
Sixteen hundred years after the Buddha's Parinirvāṇa.
Chronicles of the Lineage, Volume 9 Supplement to the Buddhist Canon, Volume 86, No. 1600, Chronicles of the Lineage
Chronicles of the Lineage, Volume 10
The Fifth Ancestor
Whose name was Hongren, was a native of Huangmei County. He was initially a Daoist practitioner planting pine trees in Potou Mountain, who requested the Dharma from the Fourth Patriarch Dàoxìn. The Fourth Patriarch promised that he would return. Thereupon, the practitioner departed and, walking by the water's edge, saw a woman washing clothes. He bowed and said, 'May I lodge here for the night?' The woman said, 'I have a father and elder brothers; you may go and ask them.' The practitioner said, 'Very well, I will dare to go if they agree.' The woman nodded in agreement. The practitioner then left, leaning on his staff. This woman was the youngest daughter of the Zhou family. Upon returning home, she became pregnant, and her parents greatly detested her and drove her away. The woman had nowhere to go, so she earned her living by spinning thread in the village during the day and spent her nights under the eaves of public halls. In time, she gave birth to a son, whom people considered inauspicious and abandoned in the Turbid Harbor. The next day, they saw the child floating upstream, his vitality clear and bright. Greatly astonished, they took him back and raised him to adulthood. From childhood, this child followed his mother, begging for food. The villagers called him 'the child without a surname.' Later, he met a wise man who sighed and said, 'This child lacks seven auspicious marks and is not as great as the Tathāgata (one of the titles of the Buddha).' Later, he met the Fourth Patriarch Dàoxìn, received the Dharma, inherited the mantle, and propagated the Dharma in Potou Mountain.
The third year of the Yonghui era of Emperor Gaozong of the Tang Dynasty (652 AD).
The Fifth Ancestor of Dongshan, Succession of the Lineage
二十一年)。
四月八日四祖塔戶自開。
儀相如生。自後遂不敢復閉。
癸丑四年。
甲寅五年。
乙卯六年。
丙辰顯慶元年。
丁巳二年。
道人千歲寶掌寂 發明(掌從初祖悟法。何以不書嗣法。以印證皮髓時。掌不與也。掌應化聖賢。密跡難定。故書法如此)。
掌中印度人。周威烈十二年丁卯。降神受質。則左掌握拳。七歲祝髮乃展。因名寶掌。魏晉之間。東遊此土。入蜀禮普賢。留大慈。常不食。日誦般若千餘卷。有詠之者曰。勞勞玉齒寒。似迸巖泉急。有時中夜坐。階前神鬼泣。一日謂眾曰。吾有愿住世千歲。今六百二十有六矣。故人以千歲稱之。旋游五臺。復南歷衡岳。黃梅。匡廬。尋入建業。會初祖入梁。就而扣請。悟無生忍。武帝高其道臘。延供內庭。未幾如吳。述偈曰。梁城遇導師。參禪了心地。飄零兩浙游。更盡隹山水。遂遍探兩浙名山。后居浦江之寶嚴。與朗禪師友善。每通問。遣白犬馳往。朗則使青猿。故有題朗壁者云。白犬銜書至。青猿洗缽回云。顯慶二年正旦。手塑一像。至九日成。謂門人慧云曰。此肖誰。云曰。與和尚無異。即澡浴易衣趺坐。謂云曰。吾住世已一千七十二年。今將謝世。聽吾偈曰。本來無生死。今亦
【現代漢語翻譯】 現代漢語譯本： （唐高宗）顯慶元年（656年）。
（唐高宗）顯慶二年（657年）。
道人千歲寶掌圓寂。（說明：寶掌禪師從初祖（菩提達摩）那裡領悟佛法，為什麼不寫明他繼承了衣缽？因為在印證皮髓的時候，寶掌禪師沒有參與。寶掌禪師應是應化而來的聖賢，他的秘密行跡難以確定，所以史書的寫法是這樣的）。
寶掌禪師是印度人。周威烈王十二年丁卯（公元前414年），降神受孕，出生時左手緊握成拳，七歲時剃度才展開。因此取名為寶掌。魏晉時期，他東遊來到中國，入蜀地禮拜普賢菩薩，住在（成都）大慈寺，常常不吃飯，每天誦讀《般若經》一千多卷。有人吟詠他的事蹟說：『辛勞地誦經，牙齒都感到寒冷，聲音像山巖間飛濺的泉水一樣急促。有時半夜靜坐，階前有神鬼在哭泣。』有一天，他對眾人說：『我發願要住世一千歲，現在已經六百二十六歲了。』所以人們稱他為千歲。之後他遊歷五臺山，又向南遊歷衡山、黃梅山、匡廬山，隨後進入建業（今南京）。恰逢初祖菩提達摩來到梁朝，他就前去請教，領悟了無生法忍。梁武帝敬重他的道行和年齡，請他到皇宮內供養。不久，他前往吳地（今江蘇一帶），寫了一首偈子說：『在梁城遇到了導師（菩提達摩），參禪明瞭了心地。漂泊在兩浙一帶遊歷，看遍了美好的山水。』於是他遍訪兩浙的名山，後來住在浦江的寶嚴寺，與朗禪師交好。他們經常互通問候，（寶掌禪師）派遣白犬送信，朗禪師則使用青猿。所以有人在朗禪師的墻壁上題詩說：『白犬銜著書信來，青猿洗完缽盂回去。』顯慶二年正月初一，他親手塑造了一尊佛像，到初九完成。他對門人慧云說：『這尊像像誰？』慧云說：『和尚您沒有什麼不同。』於是他洗澡更衣，跏趺而坐，對慧云說：『我住世已經一千零七十二年了，現在將要謝世，聽我的偈子說：本來就沒有生死，現在也一樣。』
【English Translation】 English version: （Tang Gaozong's reign）Xianqing 1st Year (656 AD).
（Tang Gaozong's reign）Xianqing 2nd Year (657 AD).
The Daoist, Thousand-Year-Old Baozhang (Precious Palm) passed away. (Explanation: Zen Master Baozhang understood the Dharma from the First Ancestor (Bodhidharma), so why isn't it written that he inherited the Dharma robe? Because Baozhang did not participate in the verification of skin and marrow. Baozhang should be a sage who manifested in response to circumstances, and his secret traces are difficult to determine, so the historical record is written in this way.)
Zen Master Baozhang was from India. In the 12th year of King Weilie of Zhou (414 BC), he was conceived by divine influence. At birth, his left hand was clenched into a fist, and it only opened when he was tonsured at the age of seven. Therefore, he was named Baozhang (Precious Palm). During the Wei and Jin Dynasties, he traveled east to China, entered Shu (Sichuan) to worship Samantabhadra Bodhisattva, and stayed at Daci Temple (in Chengdu), often not eating, and reciting the Prajna Sutra more than a thousand scrolls a day. Someone composed a poem about his deeds, saying: 'Laboriously reciting the scriptures, the teeth feel cold, the sound is as rapid as the splashing spring water in the rocks. Sometimes sitting quietly in the middle of the night, gods and ghosts weep in front of the steps.' One day, he said to the crowd: 'I vowed to live in the world for a thousand years, and now I am six hundred and twenty-six years old.' Therefore, people called him Thousand-Year-Old. After that, he traveled to Mount Wutai, and then south to Mount Heng, Mount Huangmei, and Mount Kuanglu, and then entered Jianye (now Nanjing). It happened that the First Ancestor Bodhidharma came to the Liang Dynasty, so he went to ask for instruction and understood the forbearance of non-birth. Emperor Wu of Liang respected his virtue and age, and invited him to be supported in the palace. Soon after, he went to Wu (the area of present-day Jiangsu), and wrote a verse saying: 'In Liangcheng (Liang capital), I met the teacher (Bodhidharma), and understood the mind-ground through Chan practice. Drifting and traveling in Liangzhe (Zhejiang), I have seen all the beautiful mountains and rivers.' So he visited all the famous mountains in Liangzhe, and later lived in Baoyan Temple in Pujiang, and was friendly with Zen Master Lang. They often exchanged greetings, (Baozhang) sent a white dog to deliver letters, and Zen Master Lang used a blue monkey. Therefore, someone wrote a poem on Zen Master Lang's wall saying: 'The white dog brings the letter, the blue monkey returns after washing the bowl.' On the first day of the first month of the second year of Xianqing, he personally sculpted a Buddha statue, which was completed on the ninth day. He said to his disciple Huiyun: 'Who does this statue look like?' Huiyun said: 'It is no different from you, Master.' So he bathed and changed clothes, sat in the lotus position, and said to Huiyun: 'I have lived in the world for one thousand and seventy-two years, and now I am about to pass away, listen to my verse: Originally there is no birth and death, and now it is the same.'
示生死。吾得去住心。他生復來此。又囑曰。吾滅后六十年。有僧來取吾骨。勿拒。言訖而逝。入滅五十四年。有刺浮長老。自雲門至塔所。禮曰。冀塔洞開。少選。塔戶果啟。其骨連環若黃金。浮即特往秦望山。建窣堵波奉藏。以周威烈丁卯。至唐高宗顯慶二年。實一千七十二年。其在此土。蓋歷四百餘歲云。
四祖支下第一世禪師牛頭山法融寂。
邑宰蕭元善請住建初寺。辭不克。先是善請就寺講大般若經。至滅靜品。地為震動。遂命入室。上首智巖。付以法印。將下山。謂眾曰。吾不復踐此山矣。時鳥獸哀號。逾月不止。山前有四大桐樹。仲夏之月。忽然凋落。時顯慶元年也。至二年正月二十三日。不疾而逝。窆于雞籠山。融生緣延陵韋氏。行化歸里。創今天寧寺( 皇清康熙丁卯。過庵輪禪師。重建大殿。題丈室曰。懶融堂云)。
戊午三年。
己未四年。
庚申五年。
辛酉龍朔元年。
壬戌二年。
沙門威秀表明不拜君親詔依議。
四月十五日。敕令僧道咸施俗拜。京師大莊嚴寺沙門威秀上表。徴引經律。所以不拜之故。及歷朝會典崇奉之意。表上。集百官中臺議。時朝宰五百三十九人請不拜。三百五十四人請拜。至六月敕不拜君。而拜父母。
【現代漢語翻譯】 現代漢語譯本： 顯示了生死的真相。我獲得了自由來去的心，來生還會再來這裡。又囑咐說：『我圓寂后六十年，會有僧人來取我的骨骸，不要拒絕。』說完就圓寂了。入滅五十四年後，有刺浮長老，從雲門來到塔的地方，禮拜說：『希望塔門打開。』一會兒，塔門果然開啟，他的骨頭連環相扣，如同黃金。刺浮長老就特別前往秦望山，建造窣堵波（stupa，佛塔）供奉安藏。從周威烈王丁卯年（公元前403年）到唐高宗顯慶二年（公元657年），實際經過了一千零七十二年。他在這片土地上，大約經歷了四百多年啊。 四祖道信（Daoxin）門下第一世禪師牛頭山法融（Fǎróng）圓寂。 縣令蕭元善請他住在建初寺，沒有成功。此前，蕭元善請他在寺里講解《大般若經》，講到《滅靜品》時，大地為之震動。於是蕭元善命他進入密室，將法印傳給他，他將要下山時，對眾人說：『我不會再踏上這座山了。』當時鳥獸哀鳴，一個多月都沒有停止。山前有四大棵梧桐樹，在仲夏時節，忽然全部凋落。這是顯慶元年（公元656年）的事情。到二年（公元657年）正月二十三日，沒有疾病就圓寂了，安葬在雞籠山。法融出生于緣延陵韋氏家族，弘法教化后回到家鄉，建立了今天的天寧寺（皇清康熙丁卯年（公元1687年），過庵輪禪師重建了大殿，題寫丈室為『懶融堂』）。 戊午三年（公元658年）。 己未四年（公元659年）。 庚申五年（公元660年）。 辛酉龍朔元年（公元661年）。 壬戌二年（公元662年）。 沙門威秀（Wēixiù）上表明不跪拜君親，皇帝詔令依從他的建議。 四月十五日，皇帝下令僧人和道士都要行跪拜禮。京師大莊嚴寺的沙門威秀上表，引用經書和戒律，說明不跪拜的原因，以及歷朝歷代推崇佛法的用意。皇上將奏表交給百官在中臺議論。當時朝廷官員五百三十九人請僧人不跪拜，三百五十四人請僧人跪拜。到六月，皇帝下令可以不跪拜君王，但要跪拜父母。
【English Translation】 English version: Revealed the truth of birth and death. I obtained the mind of freedom to come and go, and I will come here again in the next life. He further instructed: 'Sixty years after my Parinirvana (final passing away), there will be a monk coming to take my bones, do not refuse.' After saying this, he entered Parinirvana. Fifty-four years after his passing, Elder Ci Fu (Cì Fú) came from Yunmen (Cloud Gate) to the pagoda, prostrated and said: 'I hope the pagoda door will open.' After a short while, the pagoda door indeed opened, and his bones were linked together like gold. Ci Fu then specially went to Qinwang Mountain, built a stupa (stupa, Buddhist pagoda) to enshrine and bury them. From the year Dingmao of King Weilie of Zhou (403 BC) to the second year of Xianqing of Emperor Gaozong of Tang (657 AD), it has actually been one thousand and seventy-two years. He has been in this land for about four hundred years. The first generation of Chan Master under the Fourth Patriarch Daoxin (Dàoxìn), Fǎróng of Niutou Mountain (Fǎróng), passed away. The magistrate Xiao Yuanshan (Xiāo Yuánshàn) invited him to reside at Jianchu Temple, but he declined. Previously, Xiao Yuanshan invited him to lecture on the Mahaprajnaparamita Sutra (Dà Bānruò Jīng) at the temple. When he lectured on the 'Extinction of Stillness' chapter, the earth shook. Therefore, Xiao Yuanshan ordered him to enter the secret chamber and transmitted the Dharma seal to him. When he was about to descend the mountain, he said to the crowd: 'I will not set foot on this mountain again.' At that time, the birds and beasts wailed, and it did not stop for more than a month. There were four large parasol trees in front of the mountain, which suddenly withered in the midsummer season. This happened in the first year of Xianqing (656 AD). On the twenty-third day of the first month of the second year (657 AD), he passed away without illness and was buried on Chicken Cage Mountain. Farong was born into the Wei family of Yuanling. After propagating the Dharma, he returned to his hometown and founded the present-day Tianning Temple (In the year Dingmao of the Kangxi Emperor of the Qing Dynasty (1687 AD), Chan Master Guo'anlun rebuilt the main hall and inscribed the abbot's room as 'Lazy Rong Hall'). The third year of Wuwu (658 AD). The fourth year of Jiwei (659 AD). The fifth year of Gengshen (660 AD). The first year of Xin'you Longshuo (661 AD). The second year of Renxu (662 AD). The Shramana (Buddhist monk) Weixiu (Wēixiù) submitted a memorial stating that he would not bow to the emperor or parents, and the emperor ordered that his suggestion be followed. On the fifteenth day of April, the emperor ordered monks and Taoists to perform prostrations. The Shramana Weixiu of Dazhuangyan Temple in the capital submitted a memorial, citing scriptures and precepts to explain the reason for not prostrating, as well as the intention of previous dynasties to promote Buddhism. The emperor submitted the memorial to the officials for discussion in Zhongtai. At that time, 539 officials of the court requested that monks not prostrate, and 354 requested that monks prostrate. In June, the emperor ordered that they could not prostrate to the emperor, but must prostrate to their parents.
尋以道重於所生。罷拜親之詔。如秀議。
祥符蔭曰。佛製出家。不拜君親。佛以法眼。明見無差。非悖倫傲上也。以君為國主。雅有化育之恩。僧出世學道。志出三界之外。得道者。重其道。未得道者。申其志。歷代帝王。咸令不拜。著有令典。自宋奉敕住山。致有稱臣膜拜者。俯狥一時。乃逾佛制。當時以道自守者。或不然今則去古愈遠。僧稱知識者。蓋為知時引分未得堅持篤守其道。帝王盛有雅重三寶者。而無遠公秀公其人表章之何必古道之盡復也。至親則生我一世之色身。而凡為僧者以道報親。度其親無量劫生死之苦。使親得知有法身向上事。以此校之。勝於生育色身之恩多矣。故親在所不拜。不然。儼然學佛祖之道。而岸傲悖謬。烏乎敢。亦何以受一切人天禮拜。而使之信服乎。
大士善導化生凈土。
導不知何處人。貞觀中見西河道綽九品道場。講誦觀經。(綽篤志凈土。有僧定中。見其數珠如七寶大山為眾講十六觀經。將二百遍。聽者掏珠唸佛。響振林谷。唸佛日以七萬為限。貞觀二年寂。眾見化佛空迎天花下散)大喜曰。此真入佛之津要。修余行業迂僻難成。惟此法門。速超生死。於是晝夜禮誦。激發四眾。每入室長跪唸佛。非力竭不休。雖時寒冰。亦須流汗。出則為人演說凈土
【現代漢語翻譯】 現代漢語譯本： 尋找以道義比生育之恩更為重要的事例，廢除僧人跪拜父母的詔令，就像當年慧遠和道恒的建議一樣。
祥符年間（1008-1016）的僧人認為：佛教規定出家人不跪拜君王和父母。佛以法眼，明察一切眾生平等無差別。這並非違背倫理、傲慢不敬。因為君王是國家的統治者，確實有教化養育之恩。但僧人出家學道，志在超出三界之外。得道之人，重視其所修之道；未得道之人，也要表明其志向。歷代帝王，都曾下令允許僧人不跪拜，有明確的法令依據。自從宋朝（960-1279）奉皇帝敕令住山後，竟然出現了稱臣膜拜的情況，這是爲了迎合一時之需，反而超越了佛教的制度。當時以道義自守的僧人，或許不會這樣做。現在距離古代越來越遠，那些被稱為『知識』的僧人，大概是爲了審時度勢、引人分化，未能堅持篤守其道。帝王中有很多非常尊重三寶的人，卻沒有像慧遠（334-416）和道恒（？-？）那樣的人來表彰此事，難道一定要完全恢復古老的做法嗎？至於父母，只是生育了我這一世的色身。而作為僧人，應該以道來報答父母，救度他們脫離無量劫生死輪迴的痛苦，使父母得知有法身向上之事。以此相比，勝過生育色身之恩太多了。所以父母在世也不跪拜。不然的話，表面上學習佛祖之道，卻傲慢悖謬，怎麼敢這樣做呢？又怎麼能接受一切人天的禮拜，而使他們信服呢？
大士善導（613-681）教化眾生往生凈土。
善導不知是哪裡人。貞觀年間（627-649）見到西河道綽（562-645）的九品道場，講誦《觀經》（《觀無量壽經》）。（道綽篤信凈土法門，有僧人在禪定中，看到他的念珠如七寶大山，為大眾講解《十六觀經》，將近二百遍。聽眾撥動念珠唸佛，聲音響徹山谷。唸佛每天以七萬聲為限。貞觀二年（628）圓寂，眾人看到化佛在空中迎接，天花紛紛散落。）善導非常高興地說：『這才是真正進入佛道的關鍵！修習其他行業，迂迴偏僻難以成就，只有這個法門，能夠迅速超越生死。』於是晝夜禮拜誦經，激發四眾。每次進入室內，長跪唸佛，不到力竭不停止。即使在寒冷的冬天，也必須流汗。出來就為人們演說凈土法門。
【English Translation】 English version: Seeking examples where the importance of the Dharma outweighs the debt of birth, the edict requiring monks to bow to their parents was abolished, similar to the proposals of Huiyuan and Daosheng.
A monk during the Xiangfu era (1008-1016) stated: Buddhist precepts dictate that ordained monks do not bow to rulers or parents. The Buddha, with his Dharma eye, clearly sees all beings as equal and without difference. This is not a matter of defying ethics or being arrogant and disrespectful. While the ruler is the sovereign of the country and indeed has the grace of nurturing and educating, monks renounce the world to study the Dharma, aspiring to transcend the Three Realms. Those who attain enlightenment value their path, and those who have not yet attained enlightenment express their aspiration. Throughout successive dynasties, emperors have issued decrees allowing monks not to bow, with clear legal basis. Since the Song Dynasty (960-1279), after receiving imperial orders to reside in the mountains, there have even been instances of addressing the emperor as a subject and prostrating. This is to cater to the needs of the moment, but it exceeds the Buddhist precepts. Monks who adhered to the Dharma at that time might not have done so. Now, as we move further away from ancient times, those monks who are called 'knowledgeable' are probably trying to assess the situation and cause division, failing to uphold and adhere to their path. Among emperors, there are many who deeply respect the Three Jewels, but there are no individuals like Huiyuan (334-416) and Daosheng (?-?) to commend this matter. Is it necessary to completely restore the ancient practices? As for parents, they only give birth to our physical body in this one lifetime. But as monks, we should repay our parents with the Dharma, saving them from the suffering of endless cycles of birth and death, enabling them to know that there is a Dharma body that aspires upwards. Compared to this, it far outweighs the grace of giving birth to a physical body. Therefore, even when parents are alive, we do not bow. Otherwise, if we superficially learn the Buddha's path but are arrogant and rebellious, how dare we do so? And how can we accept the worship of all humans and devas, and make them believe in us?
Great Master Shandao (613-681) taught sentient beings to be reborn in the Pure Land.
Shandao is unknown from where he came. During the Zhenguan era (627-649), he saw Daocuo (562-645) of Xihe's Nine Grade Dharma Assembly, lecturing and reciting the Contemplation Sutra (Amitayurdhyana Sutra). (Daocuo was devoted to the Pure Land Dharma. A monk in meditation saw his rosary beads as a great mountain of seven treasures, explaining the Sixteen Contemplations Sutra to the masses, nearly two hundred times. The listeners moved their prayer beads and recited the Buddha's name, the sound reverberating through the valleys. The recitation of the Buddha's name was limited to 70,000 times a day. He passed away in the second year of Zhenguan (628), and the crowd saw a manifested Buddha welcoming him in the sky, with heavenly flowers scattering.) Shandao was very happy and said, 'This is truly the key to entering the Buddha's path! Cultivating other practices is circuitous and difficult to achieve. Only this Dharma gate can quickly transcend birth and death.' Therefore, he prostrated and recited the scriptures day and night, inspiring the four assemblies. Every time he entered the room, he knelt and recited the Buddha's name, not stopping until he was exhausted. Even in the cold winter, he would sweat. When he came out, he would explain the Pure Land Dharma to people.
法門。三十餘年。不暫睡眠。般舟行道。方等禮佛。護持戒品。纖毫不犯。好食送廚。粗惡自奉。乳酪醍醐。皆不經口。凡有襯施。用寫彌陀經十萬卷。畫凈土變相三百壁。壞寺廢塔。所至修營。然燈續明。常年不絕。三衣瓶缽。不使人持。行不共眾。恐談世事。長安道族。傳授凈土法門者。不可勝數。或問。唸佛往生耶。曰。如汝所念。遂汝所愿。乃自唸一聲。有一光明。從其口出。十至於百。光亦如之。其勸世偈曰。漸漸雞皮鶴髮。看看行步龍鍾。假饒金玉滿堂。豈免衰殘病苦。任是千般快樂。無常終是到來。惟有徑路修行。但念阿彌陀佛。一日忽。謂眾曰。吾將西歸。乃登樹投身而逝。同時有僧懷感。得唸佛三昧。見佛金色玉毫。來迎而化。
癸亥三年。
譯大般若經畢。
三藏法師玄奘。以己未年奉敕。于玉華官譯大般若。至是年冬。十月二十三日才畢。凡六百卷。進上。帝嘉嘆曰。今觀佛經之若是。瞻天望海。莫測高深。以儒道九流方之。如河瀅之類溟渤也。而世云三教齊致者。是妄談耳。
甲子麟德元年。
三藏法師玄奘寂。
春正月五日。寂于玉華宮。表聞。上震慟。罷朝三日。公卿傷悼。上嗚咽悲不能勝。謂群臣曰。法師今寂。四生失大導師。何異苦海方割。
【現代漢語翻譯】 現代漢語譯本 法門（指修行的方法）。三十餘年，不曾片刻睡眠，修習般舟三昧（一種唸佛法門），禮拜方等經典中的諸佛，守護戒律，細微之處也不觸犯。好的食物送給廚房，粗劣的自己食用。牛奶、乳酪、醍醐（均為乳製品，比喻佛法精妙）都不入口。凡有供養，都用來書寫《彌陀經》十萬卷，繪製凈土變相圖三百幅。破敗的寺廟和廢棄的佛塔，所到之處都加以修繕。點燃燈火，使其光明延續不斷，常年不絕。三衣（比丘所持的三種袈裟）、瓶缽，不讓人代持。行走不與眾人同行，恐怕談論世俗之事。長安（唐朝首都，公元618-907年）的僧侶和信徒，傳授凈土法門的人，數不勝數。有人問：『唸佛就能往生嗎？』答道：『如你所念，遂你所愿。』於是自己唸一聲佛，就有一道光明從他口中發出，十聲乃至百聲，光明也像這樣。他勸世的偈子說：『漸漸雞皮鶴髮，看看行步龍鍾。假饒金玉滿堂，豈免衰殘病苦。任是千般快樂，無常終是到來。惟有徑路修行，但念阿彌陀佛。』有一天忽然對眾人說：『我將要往生西方極樂世界了。』於是登上樹投身而逝。同時有僧人懷感，得到唸佛三昧（通過唸佛而達到的一種禪定狀態），見到佛的金色毫光，前來迎接而化去。 癸亥三年（公元663年）。 翻譯《大般若經》完畢。 三藏法師玄奘（唐代著名高僧，佛經翻譯家），以己未年（公元659年）奉皇帝的命令，在玉華宮翻譯《大般若經》，到這年冬天，十月二十三日才完成。共六百卷，進獻給皇帝。皇帝讚歎說：『如今觀看佛經如此精深，瞻仰天空，望向大海，也無法測度它的高深。用儒家、道家和九流的學說來相比，就像河流之於大海一樣。而世人說三教齊頭並進，這是妄談啊。』 甲子麟德元年（公元664年）。 三藏法師玄奘圓寂。 春季正月五日，在玉華宮圓寂。上表報告朝廷，皇帝非常悲痛，停止朝政三天。公卿大臣都傷心哀悼。皇帝嗚咽悲傷不能自已，對群臣說：『法師如今圓寂，四生（佛教指眾生輪迴的四種方式：胎生、卵生、濕生、化生）失去了大導師，這和在苦海中剛剛被割裂開有什麼區別呢？』
【English Translation】 English version The Dharma gate (referring to the method of practice). For more than thirty years, he did not sleep even for a moment, practiced the Pratyutpanna Samadhi (a method of reciting the Buddha's name), prostrated to the Buddhas in the Vaipulya Sutras, and upheld the precepts, not violating even the slightest detail. He sent good food to the kitchen and ate the coarse food himself. Milk, cheese, and ghee (all dairy products, used as metaphors for the subtlety of the Buddha's teachings) did not pass his lips. All offerings were used to write one hundred thousand copies of the Amitabha Sutra and to paint three hundred murals of Pure Land transformations. He repaired dilapidated temples and abandoned pagodas wherever he went. He lit lamps and kept their light burning continuously, year after year. He did not allow others to carry his three robes (the three kasayas worn by monks) and alms bowl. He did not walk with the crowd, fearing that they would talk about worldly affairs. The monks and laypeople in Chang'an (the capital of the Tang Dynasty, 618-907 AD) who transmitted the Pure Land Dharma gate were countless. Someone asked: 'Can one be reborn in the Pure Land by reciting the Buddha's name?' He replied: 'As you recite, so shall your wish be fulfilled.' Then he recited the Buddha's name once, and a ray of light emanated from his mouth. Ten times, even a hundred times, the light was the same. His verse of exhortation to the world said: 'Gradually, the skin wrinkles and the hair turns white, look, the gait becomes faltering. Even if gold and jade fill the hall, how can one escape decay, decline, and suffering? No matter how much happiness there is, impermanence will eventually arrive. Only by taking the direct path of practice, just recite Amitabha Buddha.' One day, he suddenly said to the crowd: 'I am going to be reborn in the Western Pure Land.' Then he climbed a tree and threw himself down, and died. At the same time, a monk named Huaigan attained the Samadhi of reciting the Buddha's name (a state of meditation achieved through reciting the Buddha's name), saw the Buddha's golden light, and was welcomed and transformed. In the third year of Guihai (663 AD). The translation of the Mahaprajnaparamita Sutra was completed. The Tripitaka Master Xuanzang (a famous monk and translator of Buddhist scriptures in the Tang Dynasty), by order of the emperor in the year of Jiwei (659 AD), translated the Mahaprajnaparamita Sutra in Yuhua Palace, and it was not completed until the winter of this year, on the twenty-third day of the tenth month. There were a total of six hundred volumes, which were presented to the emperor. The emperor praised and said: 'Now, looking at the Buddhist scriptures, they are so profound that looking up at the sky and looking out at the sea cannot measure their depth. Comparing them with the teachings of Confucianism, Taoism, and the Nine Schools, it is like a river compared to the ocean. And the world says that the three teachings are equal, this is nonsense.' The first year of Jiazi Lindé (664 AD). The Tripitaka Master Xuanzang passed away. On the fifth day of the first month of spring, he passed away in Yuhua Palace. A memorial was sent to the court, and the emperor was very grieved, and suspended court for three days. The ministers were all saddened and mourned. The emperor sobbed and could not contain his grief, and said to the ministers: 'Now that the Dharma Master has passed away, the four kinds of beings (referring to the four ways in which beings are reborn in Buddhism: womb-born, egg-born, moisture-born, and transformation-born) have lost their great guide. How is this different from being cut off in the sea of suffering?'
舟楫遽沉。闇室猶昏。燈炬斯掩。言已嗟惋不止。恩敕再三。卜襄葬事。
祥符蔭曰。法師抗志輕生。涉險求法。闡唐風于異域。揭慧日乎中天。福芘四生。法流千古。可謂法苑之元勛。緇林之備美矣。
乙丑二年。
丙寅干封元年。
丁卯二年。
律師京兆西明寺澄照道宣寂。
宣丹徒人。母夢月貫其懷。復夢梵僧語曰。汝所妊者。梁朝律師僧祐。祐則南齊剡溪僧護也。在胎十二月。九歲能賦。習業如舊聞。厭棄世榮。十六依律師智頵出家。專精克念。感舍利見於寶函。受具智律。久之。晦跡終南山谷。地泉涌雪。瑞草披芳。有異徴。遷豐德寺。時有群龍。易形男女來禮謁。及異人常獻奇花珍果。非世所有者。善處士孫思邈。詔充西明寺上座。同三藏法師玄奘譯經。時廷敕令僧拜。上啟止之。精修戒行。三衣皆纻。一食唯菽。每感天人梵釋等。往來咨受律相。及毗沙門天王太子那吒密侍。神蹟多端。秘而不言。撰法門文記。廣弘明集。續高僧傳。三寶錄。羯磨戒疏。行事鈔。義鈔等。二百二十餘卷。春秋七十二。臘五十二。將寂之前。有天來庭除禮白曰。師當生睹史天。持物一包云。是棘林香云。乃安坐十旬而化。時十月三日。靈昌太守李邕。工部朗中嚴厚本。各撰碑頌。以
【現代漢語翻譯】 現代漢語譯本 船隻迅速沉沒，如同在黑暗的房間里，燈火熄滅一樣。人們為此嘆息惋惜，不止一次。皇帝再次下令，妥善安排喪葬事宜。
祥符（年號）時期，有官員評論說：『法師意志堅定，不惜生命危險，遠涉險阻去尋求佛法，將唐朝的佛法傳播到異國他鄉，如同在天空高懸起智慧的太陽。他的功德庇佑著四類眾生，他的佛法流傳千古。』可以稱得上是佛法界的元勛，僧侶中的完美典範。
乙丑年（1025年）。
丙寅年，干封元年（666年）。
丁卯年，干封二年（667年）。
律師京兆西明寺的澄照道宣圓寂。
道宣是丹徒人。他的母親夢見月亮進入她的懷中，又夢見一位梵僧告訴她說：『你所懷的孩子，是梁朝的律師僧祐。』僧祐則是南齊剡溪的僧護。道宣在母親腹中十二個月才出生，九歲就能作賦。學習佛業如同過去所聞，厭棄世俗的榮華。十六歲時依止律師智頵出家。他專心精進，克制雜念，感得舍利在寶函中顯現。他從智律那裡接受具足戒。很久以後，他隱居在終南山的山谷中，那裡涌出泉水，飄落雪花，奇異的草披散著芬芳，有各種奇異的徵兆。後來他遷居到豐德寺。當時有許多龍，變化成男女的形象來禮拜他。還有一些奇異的人，常常獻上奇異的花朵和珍貴的果實，都不是世間所有的。善於養生的孫思邈。皇帝下詔讓他擔任西明寺的上座，與三藏法師玄奘一起翻譯佛經。當時朝廷下令僧人要向皇帝跪拜，道宣上書勸諫阻止了這件事。他精進地修持戒律，三衣都是用麻布做的，一日只吃一餐，而且只吃豆類。他常常感得天人、梵天、帝釋天等，前來向他請教戒律的相狀。還有毗沙門天王（Vaishravana）的太子那吒（Nata）秘密地侍奉他。他的神異事蹟很多，但他都秘而不宣。他撰寫了《法門文記》、《廣弘明集》、《續高僧傳》、《三寶錄》、《羯磨戒疏》、《行事鈔》、《義鈔》等，共二百二十餘卷。享年七十二歲，僧臘五十二年。將要圓寂之前，有天人來到庭院中，向他行禮並稟告說：『法師您將會往生到兜史天（Tushita）。』並獻上一包東西，說是棘林香。於是他安然端坐了十天而圓寂。時間是十月三日。靈昌太守李邕，工部朗中嚴厚本，各自撰寫碑文來頌揚他。
【English Translation】 English version The boats quickly sank, like a lamp extinguished in a dark room. People sighed and lamented repeatedly. The emperor ordered again to properly arrange the funeral affairs.
During the Xiangfu (era), an official commented: 'The Dharma Master was determined and risked his life to seek the Dharma, spreading the Dharma of the Tang Dynasty to foreign lands, like a sun of wisdom hanging high in the sky. His merits bless four types of beings, and his Dharma will be passed down for thousands of years.' He can be called a veteran of the Buddhist community and a perfect model of the Sangha.
In the year of Yichou (1025).
In the year of Bingyin, the first year of Qianfeng (666).
In the year of Dingmao, the second year of Qianfeng (667).
The Vinaya Master Cheng Zhao Daoxuan of Ximing Temple in Jingzhao passed away.
Daoxuan was a native of Dantu. His mother dreamed of the moon entering her womb, and then dreamed of a Brahman monk telling her: 'The child you are carrying is the Vinaya Master Sengyou of the Liang Dynasty.' Sengyou was Seng Hu of Yanxi in the Southern Qi Dynasty. Daoxuan was born after twelve months in his mother's womb, and he could compose poems at the age of nine. He studied Buddhism as he had heard in the past, and he disliked worldly glory. At the age of sixteen, he became a monk under the Vinaya Master Zhiyun. He was dedicated and diligent, suppressing distracting thoughts, and he sensed the relics appearing in the treasure box. He received the complete precepts from Zhilu. After a long time, he lived in seclusion in the valley of Zhongnan Mountain, where springs gushed out, snow fell, and strange grasses spread fragrance, with various strange omens. Later, he moved to Fengde Temple. At that time, many dragons transformed into male and female forms to worship him. There were also some strange people who often offered strange flowers and precious fruits, which were not found in the world. Sun Simiao, who was good at health preservation. The emperor ordered him to serve as the chief seat of Ximing Temple and translate Buddhist scriptures with the Tripitaka Master Xuanzang. At that time, the court ordered monks to kneel before the emperor, but Daoxuan wrote a memorial to dissuade him from doing so. He diligently practiced the precepts, and his three robes were made of hemp. He only ate one meal a day, and only ate beans. He often sensed Devas, Brahma, Indra, etc., coming to him to ask about the characteristics of the precepts. Also, Prince Nata (Nata) of the Heavenly King Vaishravana (Vaishravana) secretly served him. There were many miraculous events in his life, but he kept them secret. He wrote 'Records of Dharma Gate Writings', 'Collection of Expanding and Illuminating', 'Continued Biographies of Eminent Monks', 'Records of the Three Jewels', 'Karma Precepts Commentary', 'Notes on Conduct', 'Notes on Meaning', etc., totaling more than two hundred and twenty volumes. He lived to be seventy-two years old, with fifty-two years as a monk. Before he was about to pass away, a Deva came to the courtyard, bowed to him and reported: 'Master, you will be reborn in Tushita Heaven (Tushita).' And he offered a package, saying it was the fragrance of the thorny forest. Then he sat peacefully for ten days and passed away. The time was October 3rd. Li Yong, the prefect of Lingchang, and Yan Houben, the director of the Ministry of Works, each wrote inscriptions to praise him.
久居終南。故稱南山焉。塔曰凈光。
祥符蔭曰。如來滅后。戒乃大師。如構華堂。當培基扯。未有了明體性。而撥棄毗尼者。縱身心之解脫。必清凈以無依。律師辯洽精嚴。提綱振紀。誠可謂法門憲章。禪流砥柱者也。
戊辰總章元年。
西明寺釋道世撰法苑珠林成。
凡一百卷。始從劫量。終於雜記。分門別序。十稔乃成。蘭臺郎李儼為之序。
己巳二年。
庚午咸亨元年。
辛未二年。
居士盧慧能來參經八月付衣。
居士盧慧能。自新州來參謁。祖問曰。汝自何來。盧曰。嶺南。祖曰。欲須何事。盧曰。唯求作佛。祖曰。嶺南人無佛性。若為得佛。盧曰。人即有南北。佛性豈然。祖今隨眾作務。盧曰。弟子自心。常生智慧。不離自性。即是福田。未審和尚教作何務。祖曰。這獵獠。根性太利。著槽廠去。盧禮足而退。便入碓坊。服勞于杵臼。晝夜不息。經八月。祖知付授時至。告眾曰。正法難解。不可徒記吾言。持為己任。汝等各自隨意述一偈。若語意冥符。則衣法皆付。時會下七百餘僧。上座神秀者。學通內外。眾所宗仰。咸推稱曰。若非尊秀。疇敢當之。神秀竊聆眾譽。不復思惟。乃于廊壁書一偈曰。身是菩提樹。心如明鏡臺。時時勤拂拭。莫
【現代漢語翻譯】 現代漢語譯本 （僧人）長久居住在終南山，所以（人們）稱（他）為南山（律師）。（他所建的）塔叫做凈光塔。
祥符（宋真宗年號，1008-1016年）的皇帝評論說：『如來佛（Nirvana）滅度后，戒律就是大師。如同建造華麗的殿堂，應當先打好地基。在還沒有了悟明白體性（Dharmakaya）之前，就拋棄毗尼（Vinaya，戒律），即使身心得到解脫，也必定是清凈而無所依。』律師（指道宣律師）辯才無礙，精通戒律，提綱挈領，匡正法紀，真可以說是佛門棟樑，禪宗砥柱。
戊辰年總章元年（668年）。
西明寺的釋道世撰寫完成《法苑珠林》。
總共一百卷，從劫量（Kalpa）開始，到雜記結束。分門別類，編排有序，歷時十年才完成。蘭臺郎李儼為這本書寫了序。
己巳年二年（669）。
庚午年咸亨元年（670）。
辛未年二年（671）。
居士盧慧能來參拜（五祖弘忍），經過八個月后，（五祖弘忍）將衣缽傳給他。
居士盧慧能，從新州來參拜（五祖弘忍）。祖師問道：『你從哪裡來？』盧慧能回答：『嶺南。』祖師問道：『想要求什麼？』盧慧能回答：『只求成佛。』祖師說：『嶺南人沒有佛性，怎麼能成佛？』盧慧能回答：『人有南北之分，佛性難道也是這樣嗎？』祖師讓他隨眾做工。盧慧能說：『弟子自心中，常常生出智慧，不離自性，這就是福田。不知道和尚教我做什麼工作？』祖師說：『這個獵獠（指盧慧能），根性太利。到槽廠去。』盧慧能行禮後退下，便進入碓坊，在杵臼旁服勞，日夜不停。經過八個月，祖師知道傳授衣缽的時機到了，告訴大家說：『正法難以理解，不可只是記住我的話，就當作是自己的任務。你們各自隨意寫一首偈，如果偈語的意思與（佛法）暗合，我就將衣缽都傳給他。』當時寺廟裡有七百多僧人，上座神秀，學識淵博，內外兼通，大家都推舉他說：『如果不是神秀，誰敢擔當此事？』神秀暗自聽到大家的讚譽，不再深入思考，於是在走廊的墻壁上寫了一首偈：『身是菩提樹，心如明鏡臺，時時勤拂拭，莫使惹塵埃。』
【English Translation】 English version （The monk）dwelt for a long time in Zhongnan Mountain, hence he was called Nanshan (Lawyer). The pagoda (he built) was named Jingguang Pagoda.
The Emperor Xiangfu (reign title of Emperor Zhenzong of Song Dynasty, 1008-1016) commented: 'After the Nirvana of Tathagata (Nirvana), the precepts are the master. Like building a magnificent hall, one should first lay a good foundation. Before one has understood the nature of Dharmakaya, abandoning the Vinaya (discipline) will inevitably lead to purity without reliance, even if the body and mind are liberated.' The lawyer (referring to Lawyer Daoxuan) was eloquent and proficient in the precepts, grasping the key points and rectifying the law. He can truly be called the pillar of the Buddhist community and the mainstay of the Chan sect.
In the year of Wuchen, the first year of Zongzhang (668).
The monk Daoshi of Ximing Temple completed the 'Fayuan Zhulin'.
It consists of one hundred volumes, starting from Kalpa and ending with miscellaneous notes. It is divided into categories and arranged in order, taking ten years to complete. Li Yan, a member of the Lan Tai, wrote the preface for this book.
The second year of Jisi (669).
The first year of Gengwu, Xianheng (670).
The second year of Xinwei (671).
Layman Lu Huineng came to visit (the Fifth Patriarch Hongren), and after eight months, (the Fifth Patriarch Hongren) passed on the robe and bowl to him.
Layman Lu Huineng came from Xinzhou to visit (the Fifth Patriarch Hongren). The Patriarch asked: 'Where do you come from?' Lu replied: 'Lingnan.' The Patriarch asked: 'What do you seek?' Lu replied: 'I only seek to become a Buddha.' The Patriarch said: 'People from Lingnan have no Buddha-nature, how can they become Buddhas?' Lu replied: 'People are distinguished by north and south, but is Buddha-nature also like that?' The Patriarch had him work with the others. Lu Huineng said: 'In my mind, wisdom constantly arises, never departing from my self-nature, and this is the field of merit. I don't know what kind of work the Abbot wants me to do?' The Patriarch said: 'This barbarian (referring to Lu Huineng) has a very sharp nature. Go to the mill.' Lu Huineng bowed and withdrew, then entered the mill, serving by the mortar and pestle, day and night without rest. After eight months, the Patriarch knew that the time to transmit the robe and bowl had come, and told everyone: 'The true Dharma is difficult to understand, and you should not merely memorize my words and take them as your own task. Each of you should compose a verse at will. If the meaning of the verse is in accordance (with the Dharma), I will pass on the robe and bowl to him.' At that time, there were more than seven hundred monks in the temple, and the senior monk Shenxiu, who was learned and knowledgeable both internally and externally, was recommended by everyone, saying: 'If it is not Shenxiu, who would dare to take on this task?' Shenxiu secretly heard everyone's praise and did not think deeply, so he wrote a verse on the wall of the corridor: 'The body is the Bodhi tree, the mind is like a bright mirror stand. Constantly wipe it diligently, lest it be stained with dust.'
使惹塵埃。祖因經行。忽見此偈。知是神秀所述。乃讚歎曰。後代依此修行。亦得勝果。其壁本欲令。處士盧珍。繪楞伽變相。及見題偈在壁。遂止不畫。各令唸誦。盧在碓坊忽聆誦偈。乃問同學。是何章句。同學曰。汝不知和尚求法嗣。令各述心偈。此則秀上座所述。和尚深加歎賞。必將付法傳衣也。盧曰。其偈云何。同學為誦。盧良久曰。美則美矣。了則未了。同學訶曰。庸流何知。勿發狂言。盧曰。子不信耶。愿以一偈和之。同學不答。相視而笑。盧至夜。密告一童子。引至廊下。盧自秉燭。請別駕張日用。于秀偈之側。寫一偈曰。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。祖后見此偈曰。此是誰作。亦未見性。眾聞祖語。遂不之顧。逮夜。祖潛詣碓坊問曰。米白也未。盧曰。白也。未有篩。祖以杖三擊其碓。盧即以三鼓入室。祖告曰。諸佛出世。為一大事故。隨機大小而引導之。遂有十地三乘。頓漸等旨。以為教門。然以無上微妙。秘密圓明。真實正法眼藏。付于上首大迦葉尊者。展轉傳授。二十八世。至達摩。居於此土。得可大師承襲。以至於今。以法寶。及所傳袈裟。用付于汝。善自保護。無令斷絕。聽吾偈曰。有情來下種。因地果還生。無情既無種。無性亦無生。盧跪受訖。問。法則既受。
【現代漢語翻譯】 現代漢語譯本 沾染灰塵。祖師（指六祖慧能）正在經行，忽然看見這首偈語，知道是神秀所作，於是讚歎說：『後代的人如果依照這個偈語修行，也能得到殊勝的果報。』原本打算讓處士盧珍在墻壁上繪製《楞伽經》的變相圖，但看到墻上的偈語，就停止作畫。讓大家唸誦這首偈語。盧珍在碓坊里，偶然聽到有人唸誦這首偈語，就問同學：『這是什麼章句？』同學說：『你不知道嗎？和尚（指六祖慧能）爲了求法嗣，讓大家各自呈述心偈，這是神秀上座所作的，和尚非常讚賞，必定會付法傳衣給他。』盧珍說：『偈語是怎麼說的？』同學為他誦讀。盧珍聽了很久，說：『好是好，但還沒有完全了悟。』同學呵斥他說：『你這種庸俗之輩，怎麼會知道？不要胡說八道。』盧珍說：『你不相信嗎？我願意作一首偈語來回應他。』同學不回答，互相看著笑著。盧珍到了晚上，偷偷地告訴一個童子，帶他到走廊下。盧珍自己拿著蠟燭，請別駕張日用在神秀的偈語旁邊，寫了一首偈語：『菩提本無樹，明鏡亦非臺。本來無一物，何處惹塵埃。』祖師後來看到這首偈語，說：『這是誰作的？也沒有見到自性。』眾人聽到祖師的話，就不再理會它。到了晚上，祖師悄悄地來到碓坊，問道：『米舂好了嗎？』盧珍說：『舂好了，只是還沒有篩。』祖師用禪杖在碓上敲了三下，盧珍就領會了，在三更時分進入祖師的房間。祖師告訴他說：『諸佛出世，都是爲了一個重大的因緣，根據眾生根器的大小而引導他們，所以有十地、三乘、頓悟、漸悟等等不同的教義，作為教化的法門。然而，我將無上微妙、秘密圓明、真實正法眼藏，傳付給上首弟子摩訶迦葉尊者（Mahākāśyapa），輾轉傳授到第二十八世，到達摩（Bodhidharma），居住在這個地方，得到慧可大師的繼承，直到今天。現在我將法寶，以及所傳的袈裟，交付給你，好好地保護它，不要讓它斷絕。聽我的偈語：有情來下種，因地果還生。無情既無種，無性亦無生。』盧珍跪下接受了法，問道：『法則已經接受了，
【English Translation】 English version attracts dust. The Patriarch (referring to the Sixth Patriarch Huineng) was walking when he suddenly saw this verse. Knowing it was written by Shenxiu, he praised it, saying, 'Future generations who cultivate according to this verse will also attain excellent results.' Originally, he intended to have the layman Lu Zhen paint a transformation scene from the Laṅkāvatāra Sūtra on the wall, but upon seeing the verse, he stopped the painting and instead had everyone recite the verse. Lu Zhen, while in the rice-pounding room, overheard someone reciting the verse and asked a fellow worker, 'What is this passage?' The worker replied, 'Don't you know? The Abbot (referring to the Sixth Patriarch Huineng), seeking a Dharma heir, asked everyone to present a verse expressing their mind. This is the one written by Senior Shenxiu, and the Abbot greatly admires it and will surely pass on the Dharma and robe to him.' Lu Zhen asked, 'What does the verse say?' The worker recited it for him. Lu Zhen listened for a long time and said, 'It's beautiful, but not yet complete.' The worker scolded him, saying, 'How would a commoner like you know? Don't speak wildly.' Lu Zhen said, 'Don't you believe me? I'm willing to write a verse to respond to it.' The worker didn't answer, but looked at him and laughed. That night, Lu Zhen secretly told a young boy to lead him to the corridor. Lu Zhen held a candle himself and asked the adjutant Zhang Riyong to write a verse next to Shenxiu's verse: 'Bodhi is originally without a tree, the bright mirror is also not a stand. Originally there is not a single thing, where can dust be attracted?' Later, the Patriarch saw this verse and said, 'Who wrote this? They also have not seen their self-nature.' When the crowd heard the Patriarch's words, they paid no more attention to it. That night, the Patriarch quietly went to the rice-pounding room and asked, 'Is the rice husked?' Lu Zhen replied, 'It is husked, but not yet sifted.' The Patriarch struck the mortar three times with his staff, and Lu Zhen immediately understood, entering the Patriarch's room at the third watch. The Patriarch told him, 'The Buddhas appear in the world for one great purpose, guiding beings according to their capacity, so there are the Ten Grounds, the Three Vehicles, sudden enlightenment, gradual enlightenment, and so on, as methods of teaching. However, I now entrust the unsurpassed, subtle, secret, perfect, and bright, true Dharma Eye Treasury to the foremost disciple, Venerable Mahākāśyapa (摩訶迦葉尊者), which has been transmitted through twenty-eight generations to Bodhidharma (達摩), who resided in this land, and was inherited by Great Master Huike, down to the present day. Now I entrust the Dharma treasure, as well as the transmitted robe, to you. Protect it well and do not let it be cut off. Listen to my verse: Sentient beings come to plant seeds, from the causal ground, fruits are born. Insentient beings have no seeds, without nature, there is also no birth.' Lu Zhen knelt down and received the Dharma, asking, 'The Dharma has been received,'
衣付何人。祖曰。昔達摩初至。人未之信。故傳衣以明得法。今信心已熟。衣乃爭端。止於汝身。不復傳也。且當遠隱。俟時行化。所謂受衣之人。命如懸絲也。盧曰。當隱何所。祖曰。逢懷即止。遇會且藏。盧禮足已。捧衣而出。是夜南邁。大眾莫知。祖自後不復上堂。大眾疑怪致問。祖曰。吾道行矣。何更詢之。復問。衣法誰得耶。祖曰。能者得。於是眾議盧行者名能。即共奔逐。
壬申三年。
僧惠明追及盧行者得法而回。
行者南行兩月。至大庾嶺。僧惠明本將軍。同數百人。來欲奪衣缽。明先及之。行者擲衣缽于石曰。此衣表信。可力爭耶。明舉衣缽。不能動。乃曰。我為法來。不為衣也。行者曰。汝既為法。可屏息諸緣。勿生一念。吾為汝說。明良久。行者曰。不思善。不思惡。正與么時。那個是明上座本來面目。惠明言下大悟。復問曰。上來密語密意外。還更有密意旨否。行者曰。與汝說者。即非密也。汝若返照。密在汝邊。明曰。惠明雖在黃梅。實未省自己面目。今蒙指示。如人飲水。冷暖自知。今行者師惠明師也。行者曰。汝若如是。吾與汝同師黃梅。善自護持。明又問。惠明今宜何往。行者曰。逢袁則止。遇蒙則居。明禮辭。還至嶺下。謂眾曰。向涉崔嵬。杳無軌跡。當別道
【現代漢語翻譯】 現代漢語譯本： 『衣付何人』（袈裟應該傳給誰）？祖師（指六祖慧能）說：『昔日達摩（Bodhidharma）初來中土，人們不相信他，所以傳衣缽以表明得法。如今人們的信心已經成熟，袈裟反而是引起爭端的根源，就到你為止，不再往下傳了。而且你應該遠行隱居，等待時機成熟再出來弘揚佛法。所謂得到袈裟的人，性命就像懸掛的絲線一樣危險啊。』盧（指慧能）說：『應當隱居在什麼地方呢？』祖師說：『遇到懷（地名）就停下來，遇到會（地名）就藏起來。』盧（慧能）行禮完畢，捧著衣缽離開了。當晚就向南方而去，大眾都不知道。 祖師（指弘忍）之後不再上堂講法。大眾感到疑惑奇怪，前去詢問。祖師說：『我的道已經開始流傳了，還問什麼呢？』又問：『衣缽和佛法被誰得到了呢？』祖師說：『有能力的人得到了。』於是大家議論說盧行者（指慧能）名叫能，就一起去追趕他。
壬申年三年（672年）。
僧人惠明追上了盧行者（慧能），得知他已經得法，然後返回。
慧能向南走了兩個月，到達大庾嶺。僧人惠明，原本是將軍，帶領數百人，前來想要搶奪衣缽。惠明先追上了慧能。慧能將衣缽放在石頭上，說：『這袈裟只是表個信物，難道可以用武力爭奪嗎？』惠明拿起衣缽，卻無法移動。於是說：『我是爲了求法而來，不是爲了袈裟。』慧能說：『你既然是爲了求法，可以屏除一切雜念，不要生起任何念頭，我為你說法。』惠明沉默了很久。慧能說：『不要想善，也不要想惡，就在這個時候，哪個是惠明上座你本來的面目？』惠明當下大悟。又問：『除了上面所說的秘密的語言和秘密的含義之外，還有更深的密意嗎？』慧能說：『我為你說的，就不是秘密了。你如果反觀自照，秘密就在你那裡。』惠明說：『惠明雖然在黃梅（地名），實際上並沒有認識自己的本來面目。現在蒙受您的指示，就像人喝水，冷暖自己知道。現在我是向您慧能行者學習，您是我的老師啊。』慧能說：『你如果這樣認為，我和你共同以黃梅（弘忍）為師。好好地守護保持這份覺悟。』惠明又問：『惠明現在應該去哪裡呢？』慧能說：『遇到袁（地名）就停下來，遇到蒙（地名）就居住下來。』惠明行禮告辭，回到嶺下，對眾人說：『我剛才翻山越嶺，杳無軌跡，大家還是走別的路吧。』
【English Translation】 English version: 『To whom should the robe be given?』 The Patriarch (referring to the Sixth Patriarch Huineng) said, 『When Bodhidharma (Bodhidharma) first arrived, people did not believe him, so he transmitted the robe to signify the Dharma transmission. Now that people's faith is mature, the robe has become a source of contention. Let it end with you and not be passed on further. Moreover, you should go into seclusion and wait for the right time to propagate the Dharma. The life of the one who receives the robe is as precarious as a thread hanging.』 Lu (referring to Huineng) said, 『Where should I go into seclusion?』 The Patriarch said, 『Stop where you meet Huai (place name), and hide where you meet Hui (place name).』 Lu (Huineng) bowed and left with the robe. That night, he headed south, unknown to the masses. After that, the Patriarch (referring to Hongren) no longer ascended the hall to preach. The masses were puzzled and asked him. The Patriarch said, 『My Dharma is already being practiced, why ask further?』 They asked again, 『Who has received the robe and the Dharma?』 The Patriarch said, 『The capable one has received it.』 Thereupon, everyone discussed that the Layman Lu (referring to Huineng) was named Neng, and they all went to pursue him.
The third year of Renshen (672 AD).
The monk Huiming caught up with Layman Lu (Huineng), learned that he had already obtained the Dharma, and then returned.
Huineng traveled south for two months and arrived at Dayu Ridge. The monk Huiming, originally a general, led hundreds of people to seize the robe and bowl. Huiming caught up with Huineng first. Huineng placed the robe and bowl on a stone and said, 『This robe is just a symbol of faith, can it be forcibly taken?』 Huiming picked up the robe and bowl but could not move them. So he said, 『I have come for the Dharma, not for the robe.』 Huineng said, 『Since you have come for the Dharma, you can put aside all distractions and not generate any thoughts. I will speak the Dharma for you.』 Huiming was silent for a long time. Huineng said, 『Do not think of good, do not think of evil. At this very moment, what is the original face of the Venerable Huiming?』 Huiming had a great enlightenment at once. He asked again, 『Besides the secret words and secret meanings mentioned above, is there any deeper secret meaning?』 Huineng said, 『What I have told you is not secret. If you reflect inwardly, the secret is within you.』 Huiming said, 『Although Huiming was at Huangmei (place name), he did not actually recognize his own original face. Now, having received your guidance, it is like a person drinking water, knowing whether it is cold or warm for himself. Now I, Huiming, am learning from you, Layman Huineng, you are my teacher.』 Huineng said, 『If you think so, you and I will both take Huangmei (Hongren) as our teacher. Take good care to protect and maintain this enlightenment.』 Huiming asked again, 『Where should Huiming go now?』 Huineng said, 『Stop where you meet Yuan (place name), and reside where you meet Meng (place name).』 Huiming bowed and took his leave, returning to the foot of the ridge, and said to the crowd, 『I have searched the mountains and valleys, but there is no trace of him. Let's take another path.』
尋之。趁眾遂散(明後居袁州蒙山。避祖諱。更名道明)。
癸酉四年。
道人萬回入王宮詔度為僧。
回閿鄉張氏子。弱齡笑傲徉狂。鄉黨莫測。有兄萬年。久征遼左。母思其音信。回曰。此甚易爾。乃告母往。至暮而還。及持到書。鄰里驚異。因號萬回。回與龍興沙門大明少相狎。嘗往來其室。屬給諫明崇儼。夜過寺。見回左右神兵侍衛。儼大駭。一日回令家人灑掃云。有勝客來。是日玄奘自西國還訪回。回問印度風境。瞭如所見。奘作禮圍繞。稱是菩薩。帝知其異。詔入宮度為沙門。時有扶風僧。蒙澒者。先在宮內每曰。回來回來。及回至。澒曰。替到當去。旬日而澒逝。回神異多端。館于集賢院。給侍二美人。嘗有偈曰。明暗兩忘開佛眼。不繫一法出蓮叢。真空不壞靈智性。妙用嘗存無作功。聖智本來成佛道。寂光非照自圓通。
祥符蔭曰。神異變通。乃小乘顯化之所為。大乘法印。一切平等。聖見凡情。二俱不涉。如回者。偈句圓明。蓋密機混世。乘權利物者也。塵世中如回者多但凡夫難測識耳。
甲戌上元元年。
乙亥二年。
第五世東山大滿祖示寂。
祖一日告眾曰。吾今事畢。時可行矣。即入室。安坐而逝。塔曰法雨。
第六世祖
【現代漢語翻譯】 尋他。趁著眾人就都散開了（明後居住在袁州蒙山，爲了避諱祖先的名字，改名為道明）。
癸酉四年（1013年）。
道人萬回進入王宮，皇帝下詔度他為僧。
萬回是閿鄉張氏的兒子，年少時就嬉笑傲慢，行為放蕩不羈，鄉里的人都無法理解他。他有個哥哥叫萬年，長期在遼左征戰。母親思念他的音信，萬回說：『這很容易。』於是告訴母親要去找哥哥，到傍晚就回來了，並且帶回了書信，鄰里都感到驚異，因此稱他為萬回。萬回與龍興寺的沙門大明關係密切，經常往來於他的房間。恰逢給諫明崇儼，夜晚經過寺廟，看見萬回左右有神兵侍衛，明崇儼非常驚訝。有一天，萬回命令家人灑掃庭院，說：『有貴客要來。』當天玄奘（唐代高僧）從西域回來拜訪萬回，萬回詢問印度的風土人情，玄奘所說的就像親眼所見一樣。玄奘向萬回作禮，稱他是菩薩。皇帝得知他的奇異之處，下詔讓他入宮度為沙門。當時有個扶風的僧人，名叫蒙澒，先前在宮內，每天都說：『回來，回來。』等到萬回到來，蒙澒說：『代替我到了，我該走了。』十天後蒙澒就去世了。萬回的神異之處很多，被安置在集賢院，有兩個美人服侍他。他曾經作偈說：『明暗兩忘開佛眼，不繫一法出蓮叢。真空不壞靈智性，妙用嘗存無作功。聖智本來成佛道，寂光非照自圓通。』
祥符（宋真宗年號，1008-1016年）年間的人評論說：『神異變通，是小乘顯化所為。大乘的法印，一切平等，聖人的見解和凡人的情感，都不涉及。像萬回這樣的人，偈句圓滿明瞭，大概是隱藏著玄機來混跡於世，憑藉權宜之計來利益眾生的人。塵世中像萬回這樣的人很多，只是凡夫難以認識罷了。』
甲戌上元元年（1024年）。
乙亥二年（1035年）。
第五世東山大滿祖師圓寂。
祖師有一天告訴眾人說：『我今天的事情已經完畢，是時候可以走了。』就進入房間，安然端坐而逝。塔的名字叫法雨。
第六世祖師
【English Translation】 He was sought. Taking advantage of the crowd, they dispersed (Minghou lived in Mengshan, Yuanzhou. To avoid the ancestral name, he changed his name to Daoming).
The fourth year of Guiyou (1013 AD).
The Taoist Wan Hui entered the royal palace, and the emperor ordered him to be ordained as a monk.
Wan Hui was the son of the Zhang family in Wenxiang. In his youth, he laughed and was arrogant, acting wildly and unrestrainedly. The people of his village could not understand him. He had an elder brother named Wannian, who had been fighting in Liaozuo for a long time. His mother missed news of him. Wan Hui said, 'This is very easy.' So he told his mother he would go. He returned in the evening, bringing back a letter. The neighbors were amazed and called him Wan Hui. Wan Hui was close to the Shamen Daming of Longxing Temple, often visiting his room. It happened that the censor Ming Chongyan passed by the temple at night and saw divine soldiers guarding Wan Hui on both sides. Ming Chongyan was very surprised. One day, Wan Hui ordered his family to sweep the courtyard, saying, 'A distinguished guest is coming.' That day, Xuanzang (Tang Dynasty eminent monk) returned from the Western Regions and visited Wan Hui. Wan Hui asked about the customs of India, and Xuanzang described them as if he had seen them with his own eyes. Xuanzang bowed to Wan Hui, calling him a Bodhisattva. The emperor learned of his extraordinary nature and ordered him to enter the palace to be ordained as a Shamen. At that time, there was a monk from Fufeng named Meng Hong, who had been in the palace, saying every day, 'Come back, come back.' When Wan Hui arrived, Meng Hong said, 'You have come in my place, I should go.' Ten days later, Meng Hong passed away. Wan Hui had many miraculous abilities and was housed in the Jixian Academy, attended by two beautiful women. He once composed a verse saying: 'Forgetting both light and darkness opens the Buddha's eye, not bound by any dharma, emerging from the lotus cluster. True emptiness does not destroy the spiritual wisdom, wonderful function always exists without effort. Holy wisdom originally accomplishes the Buddha's path, serene light is not illumination, but self-perfection.'
Xiangfu (reign title of Emperor Zhenzong of Song Dynasty, 1008-1016 AD) commented: 'Miraculous transformations are the work of Hinayana manifestation. The Dharma seal of Mahayana is all equal, neither the views of saints nor the emotions of ordinary people are involved. People like Wan Hui, with complete and clear verses, are probably hiding profound secrets to mingle with the world, using expedient means to benefit sentient beings. There are many people like Wan Hui in the world, but ordinary people find it difficult to recognize them.'
The first year of Shangyuan of Jiaxu (1024 AD).
The second year of Yihai (1035 AD).
The fifth generation Patriarch, Great Master Daman of Dongshan, passed away.
One day, the Patriarch told the assembly, 'My affairs are now complete, it is time for me to go.' He then entered his room, sat peacefully, and passed away. The pagoda is named Fayu (Dharma Rain).
The sixth generation Patriarch
諱慧能。姓盧氏。其先范陽人。父行瑫。武德中。左官南海之新州。遂占籍焉。母李氏。感異夢。覺而異香滿室。黎明有僧來語瑫曰。此子可名慧能。語畢不知所之。祖不飲母乳。遇夜。神人灌以甘露。三歲父喪。母守貧鞠育。幼則樵採資養。一日鬻薪於市。聞客誦金剛經。悚立聽之。至應無所住而生其心處。泠然感悟。而問客曰。此何法也。客曰。此金剛經。黃梅忍大師教人恒誦。祖聞。勃然思出家求法。乃乞於一客。為母備歲儲。遂辭母。直抵韶州。遇高士劉志略。結為友。尼無盡藏者。即志略之姑也。嘗讀涅槃經。祖暫聽之。即為解義。尼敬異之。告鄉耆艾。請居寶林寺。四眾營葺。俄成寶坊。祖曰。本求大法。止此何為。遂棄之。抵黃梅。呈偈后。三更入室。五祖徴其初悟。至應無所住而生其心語。祖言下大徹。遂啟五祖曰。一切萬法。不離自性。何期自性。本自清凈。何期自性。本不生滅。何期自性。本自具足。何期自性。本無動搖。何期自性。能生萬法。五祖知悟本性。乃告曰。不識本心。學法無益。若識本心。見自本性。即名大丈夫。天人師。佛。遂傳衣法。隱於漁獵隊中。經四載。
丙子儀鳳元年。
第六世曹溪寶林祖嗣宗統(三十八年)。
祖至法性寺法師印宗請開法。
正月八日。祖至廣州法性寺。值印宗法師講涅槃經。暮夜風飏剎幡。二僧抗論。一曰風動。一曰幡動。往復不已。祖曰。非風幡動。仁者心動。印宗竊聆。竦然異之。延祖上席。徴詰奧義。知祖受法黃梅。於是印宗執弟子之禮。乃告四眾曰。印宗具足凡夫。今遇肉身菩薩。因請出所傳衣缽。悉令瞻禮。至十五曰。集諸名德。為祖剃髮。二月八日。就法性寺。智光律師授滿分戒。其戒壇。即宋求那䟦陀三藏之所立也。三藏記云。后當有肉身菩薩在此壇受戒。又梁末。真諦三藏於壇之側。手植二菩提樹。謂眾曰。卻後一百二十年。有大士。於此樹下。演無上乘。度無量眾。祖受戒已。于樹下開示大法。宛如宿契(印宗會參黃梅。有所證悟)。
丁丑二年。
祖開法曹溪里人陳亞仙舍山成寶林寺。
韶州刺史韋據。請于大梵寺說法。並受心地戒。門人並記法性寺所說者成錄。目為壇經。乃至曹溪寶林寺。見堂宇湫隘。不足容眾。欲廣之。遂謁里人陳亞仙。乞檀越一坐具地。亞仙唯唯。祖以坐具一展。盡罩曹溪四境。四天王出見四隅。亞仙愿盡舍為寶坊。遂成蘭若。一十三所。
懷讓生(是為南嶽)。
四月八日。生於金州杜氏。生時白光燭天。太史奏白氣應于玄象。在安康之分。帝問。是
【現代漢語翻譯】 現代漢語譯本： 正月八日，六祖慧能到達廣州法性寺。當時印宗法師正在講解《涅槃經》。傍晚，風吹動寺廟的幡，兩個僧人爭論不休。一個說是風在動，一個說是幡在動，爭論來回不止。六祖說：『不是風動，也不是幡動，是仁者的心在動。』印宗法師聽了，非常驚訝。於是邀請六祖到座位上，請教深奧的佛法。得知六祖是黃梅弘忍大師的傳法弟子，印宗於是行弟子之禮。並告訴在場的僧眾說：『印宗只是一個具足煩惱的凡夫，今天有幸遇到肉身菩薩。』因此請求拿出所傳的衣缽，讓大家瞻仰禮拜。到了正月十五，召集各位名僧大德，為六祖剃髮。二月八日，在法性寺，由智光律師授予圓滿的戒律。這個戒壇，就是當年宋朝求那跋陀三藏法師所建立的。求那跋陀三藏法師曾經預言說：『後來應當有肉身菩薩在此壇受戒。』另外，梁朝末年，真諦三藏法師在戒壇旁邊，親手種植了兩棵菩提樹，並對大家說：『過一百二十年後，會有大士，在這兩棵樹下，演說無上乘佛法，度化無量的眾生。』六祖慧能受戒完畢后，在菩提樹下開示大法，就像是前世的約定一樣（印宗法師曾經參學黃梅，有所證悟）。
丁丑二年（677年）。
六祖慧能在曹溪，當地人陳亞仙捨出山地，建成了寶林寺。
韶州刺史韋據，邀請六祖到大梵寺說法，並傳授心地戒。門人將六祖在法性寺所說的內容記錄下來，命名為《壇經》。六祖回到曹溪寶林寺，看到殿堂房屋狹小，不足以容納眾多僧眾，想要擴建寺廟。於是拜訪當地人陳亞仙，請求施捨一塊坐具大小的土地。陳亞仙答應了。六祖用坐具一展，竟然覆蓋了曹溪四境。四天王顯現於四個角落。陳亞仙願意將全部土地捐獻出來作為寶坊，於是建成了十三所蘭若（寺院）。
懷讓（Huai Rang）出生（他就是後來的南嶽懷讓）。
四月八日，出生于金州杜氏。出生時有白光照亮天空。太史稟告說有白氣出現在玄象的位置，在安康的區域。皇帝問道：『是 English version: On the eighth day of the first month, the Sixth Patriarch (祖, Zu) arrived at Fǎxìng Temple (法性寺) in Guangzhou. At that time, Dharma Master Yìnzōng (印宗) was lecturing on the Nirvana Sutra. In the evening, the wind blew the temple banner. Two monks argued about it endlessly. One said the wind was moving, and the other said the banner was moving. The Sixth Patriarch said, 'It is not the wind moving, nor the banner moving; it is the mind of the benevolent ones that is moving.' Yìnzōng Dharma Master listened and was greatly astonished. He then invited the Sixth Patriarch to the seat of honor and asked him about the profound meaning of the Dharma. Learning that the Sixth Patriarch was a Dharma successor of Great Master Hóngrěn (弘忍) of Huangmei (黃梅), Yìnzōng then performed the disciple's ceremony. He told the assembly, 'Yìnzōng is just an ordinary person full of afflictions, but today I am fortunate to meet a living Bodhisattva.' Therefore, he requested that the transmitted robe and bowl be brought out for everyone to venerate. On the fifteenth day of the first month, he gathered famous monks and virtuous people to shave the Sixth Patriarch's head. On the eighth day of the second month, at Fǎxìng Temple, the Vinaya Master Zhìguāng (智光) conferred the complete precepts. This ordination platform was established by the Tripiṭaka Master Guṇabhadra (求那䟦陀) of the Song Dynasty (宋朝) (420-479). Tripiṭaka Master Guṇabhadra had predicted, 'Later, there should be a living Bodhisattva receiving precepts on this platform.' Furthermore, at the end of the Liang Dynasty (梁朝) (502-557), Tripiṭaka Master Paramārtha (真諦) personally planted two Bodhi trees beside the platform and said to the assembly, 'One hundred and twenty years later, there will be a great being who will expound the supreme vehicle under these trees and liberate countless beings.' After the Sixth Patriarch received the precepts, he expounded the great Dharma under the trees, as if it were a predestined agreement (Yìnzōng had studied at Huangmei and had some realization).
In the second year of Dīngchǒu (丁丑) (677).
In Caoqi (曹溪), the Sixth Patriarch established Baolín Temple (寶林寺) after a local person, Chén Yàxiān (陳亞仙), donated mountain land.
The Prefect of Shaozhou (韶州), Wéi Jù (韋據), invited the Sixth Patriarch to preach at Dàfàn Temple (大梵寺) and transmit the precepts of the mind-ground. Disciples recorded what the Sixth Patriarch said at Fǎxìng Temple and named it the Platform Sutra. When the Sixth Patriarch returned to Baolín Temple in Caoqi, he saw that the halls and rooms were narrow and insufficient to accommodate the assembly, so he wanted to expand the temple. He then visited Chén Yàxiān, a local person, and requested the donation of a piece of land the size of a sitting mat. Chén Yàxiān agreed. The Sixth Patriarch spread out the sitting mat, and it covered the entire area of Caoqi. The Four Heavenly Kings appeared in the four corners. Chén Yàxiān was willing to donate all the land as a precious monastery, and thus thirteen monasteries were built.
Huáiràng (懷讓) was born (he became Nányuè Huáiràng (南嶽懷讓)).
On the eighth day of the fourth month, he was born into the Dù (杜) family in Jinzhou (金州). At the time of his birth, white light illuminated the sky. The historian reported that white qi (氣) appeared in the Xuanxiang (玄象) position, in the area of Ankang (安康). The emperor asked, 'Is
【English Translation】 English version:On the eighth day of the first month, the Sixth Patriarch (祖, Zu) arrived at Fǎxìng Temple (法性寺) in Guangzhou. At that time, Dharma Master Yìnzōng (印宗) was lecturing on the Nirvana Sutra. In the evening, the wind blew the temple banner. Two monks argued about it endlessly. One said the wind was moving, and the other said the banner was moving. The Sixth Patriarch said, 'It is not the wind moving, nor the banner moving; it is the mind of the benevolent ones that is moving.' Yìnzōng Dharma Master listened and was greatly astonished. He then invited the Sixth Patriarch to the seat of honor and asked him about the profound meaning of the Dharma. Learning that the Sixth Patriarch was a Dharma successor of Great Master Hóngrěn (弘忍) of Huangmei (黃梅), Yìnzōng then performed the disciple's ceremony. He told the assembly, 'Yìnzōng is just an ordinary person full of afflictions, but today I am fortunate to meet a living Bodhisattva.' Therefore, he requested that the transmitted robe and bowl be brought out for everyone to venerate. On the fifteenth day of the first month, he gathered famous monks and virtuous people to shave the Sixth Patriarch's head. On the eighth day of the second month, at Fǎxìng Temple, the Vinaya Master Zhìguāng (智光) conferred the complete precepts. This ordination platform was established by the Tripiṭaka Master Guṇabhadra (求那䟦陀) of the Song Dynasty (宋朝) (420-479). Tripiṭaka Master Guṇabhadra had predicted, 'Later, there should be a living Bodhisattva receiving precepts on this platform.' Furthermore, at the end of the Liang Dynasty (梁朝) (502-557), Tripiṭaka Master Paramārtha (真諦) personally planted two Bodhi trees beside the platform and said to the assembly, 'One hundred and twenty years later, there will be a great being who will expound the supreme vehicle under these trees and liberate countless beings.' After the Sixth Patriarch received the precepts, he expounded the great Dharma under the trees, as if it were a predestined agreement (Yìnzōng had studied at Huangmei and had some realization).
In the second year of Dīngchǒu (丁丑) (677).
In Caoqi (曹溪), the Sixth Patriarch established Baolín Temple (寶林寺) after a local person, Chén Yàxiān (陳亞仙), donated mountain land.
The Prefect of Shaozhou (韶州), Wéi Jù (韋據), invited the Sixth Patriarch to preach at Dàfàn Temple (大梵寺) and transmit the precepts of the mind-ground. Disciples recorded what the Sixth Patriarch said at Fǎxìng Temple and named it the Platform Sutra. When the Sixth Patriarch returned to Baolín Temple in Caoqi, he saw that the halls and rooms were narrow and insufficient to accommodate the assembly, so he wanted to expand the temple. He then visited Chén Yàxiān, a local person, and requested the donation of a piece of land the size of a sitting mat. Chén Yàxiān agreed. The Sixth Patriarch spread out the sitting mat, and it covered the entire area of Caoqi. The Four Heavenly Kings appeared in the four corners. Chén Yàxiān was willing to donate all the land as a precious monastery, and thus thirteen monasteries were built.
Huáiràng (懷讓) was born (he became Nányuè Huáiràng (南嶽懷讓)).
On the eighth day of the fourth month, he was born into the Dù (杜) family in Jinzhou (金州). At the time of his birth, white light illuminated the sky. The historian reported that white qi (氣) appeared in the Xuanxiang (玄象) position, in the area of Ankang (安康). The emperor asked, 'Is
何瑞太史對曰。國之法器。不染世榮。帝傳敕金州太守韓偕。親往存慰。見讓炳然殊異。性惟恩讓。乃安名懷讓。
戊寅三年。
禪師雙峰(即牛頭山)第二世智巖寂。
巖曲阿人。姓華。弱冠過人。身長七尺六寸。隋大業中為郎將。頻立戰功。年四十。乞出家。宴坐定中。睹異僧謂曰。卿八十生出家。宜加精進。嘗在谷中入定。山水瀑漲。怡然不為動。有舊從軍者。入山訪之。謂曰。郎將狂耶。何為住此。答曰。我狂欲醒。君狂正發。感悟歡息而去。后謁融得法。遷住石頭城。壽七十八。示寂室有異香。經旬不散。顏色不變。遺言水葬。臘三十有九。
己卯調露元年。
庚辰永隆元年。
法師臺宗第三世法華智威寂。
威嗣章安頂。住天臺煉丹山。剪棘刈茅。班荊為座。聚石為徒。晝講夜禪。每登座。有紫雲覆頂如寶蓋。鳥雀旁止。自然馴狎。眾苦乏水。浚一石井。才三尺。日給千眾。冬夏無竭。十一月二十八日。趺坐而化異香在室。七日不散。東陽威傳其教(時謂小威)。
辛巳開耀元年。
壬午永淳元年。
律師西京恒濟寺懷素寂。
素京兆人姓范氏。母李。夢雲雷震駭有娠。誕之夕。神光滿室。占者云。此子極貴。當爲王者之師。年十
【現代漢語翻譯】 何瑞太史回答說：『國家的法器，不應沾染世俗的榮華。』皇帝下令金州太守韓偕親自前去慰問，見到懷讓禪師謙讓的態度非常特別，秉性唯有恩惠和謙讓，於是就安名為懷讓（Huai Rang）。
戊寅三年（678年）。
禪師雙峰（Shuangfeng，即牛頭山 Niutoushan）第二世智巖（Zhi Yan）圓寂。
智巖是巖曲阿人，姓華。年輕時就超過常人，身高七尺六寸。隋朝大業年間（605-618年）擔任郎將，多次建立戰功。四十歲時，請求出家。在宴坐入定中，看到一位奇異的僧人說：『你八十歲時才出家，應該更加精進。』曾經在山谷中入定，山洪暴漲，卻怡然不動。有以前一起從軍的人，入山拜訪他，說：『郎將瘋了嗎？為什麼住在這裡？』智巖回答說：『我瘋了想要醒悟，你瘋了正在發作。』那人感悟歡喜而去。後來拜謁融禪師得法，遷居到石頭城。享年七十八歲。圓寂時室內有奇異的香味，經過十天也不散去，容顏沒有改變。遺言用水葬。僧臘三十九年。
己卯調露元年（679年）。
庚辰永隆元年（680年）。
法師臺宗第三世法華智威（Zhi Wei）圓寂。
智威繼承章安頂的衣缽，住在天臺煉丹山。砍除荊棘茅草，用荊條做座位，堆積石頭作為徒弟，白天講經晚上禪修。每次登上講座，都有紫色的雲彩覆蓋在頭頂，像寶蓋一樣。鳥雀在旁邊停留，自然馴服親近。大眾苦於缺水，挖掘一口石井，才三尺深，每天供給千人用水，冬天夏天都沒有枯竭。十一月二十八日，結跏趺坐而化，奇異的香味在室內，七天不散。東陽威（Dongyang Wei）傳授他的教義（當時稱為小威）。
辛巳開耀元年（681年）。
壬午永淳元年（682年）。
律師西京恒濟寺懷素（Huai Su）圓寂。
懷素是京兆人，姓范。他的母親李氏，夢見云雷震動驚駭而懷孕。出生那天晚上，神光充滿房間。占卜的人說：『這個孩子非常尊貴，應當成為帝王的老師。』十歲
【English Translation】 He Rui, the Grand Historian, replied, 'The sacred objects of the state should not be tainted by worldly glory.' The Emperor issued an edict to Han Xie, the prefect of Jinzhou, to personally visit and comfort him. Seeing that Rang's demeanor was remarkably humble and virtuous, and that his nature was solely of kindness and concession, he was thus named Huai Rang (Embracing Humility).
In the third year of Wu Yin (678 AD).
The Chan Master Zhi Yan (Wisdom Cliff), the second generation of Shuangfeng (Double Peak, i.e., Niutoushan - Ox Head Mountain), passed away.
Zhi Yan was from Yanqu A, with the surname Hua. In his youth, he surpassed ordinary people, standing seven feet six inches tall. During the Daye era (605-618 AD) of the Sui Dynasty, he served as a Lang Jiang (a military officer), frequently achieving military merits. At the age of forty, he requested to leave home (become a monk). While sitting in meditation, he saw an extraordinary monk who said, 'You will leave home at the age of eighty, you should be more diligent.' He once entered samadhi (deep meditation) in a valley, and despite the surging mountain floods, he remained unmoved. A former comrade-in-arms visited him in the mountains and said, 'Lang Jiang, are you crazy? Why do you live here?' Zhi Yan replied, 'I am crazy and want to awaken, you are crazy and it is just beginning.' The man was enlightened, rejoiced, and left. Later, he visited Master Rong and attained the Dharma, moving to Stone City. He lived to be seventy-eight years old. When he passed away, there was an unusual fragrance in the room that did not dissipate for ten days, and his complexion did not change. His last words were to be cremated and have his ashes scattered in water. His monastic age was thirty-nine.
In the first year of Ji Mao, Tiaolu (679 AD).
In the first year of Geng Chen, Yonglong (680 AD).
Dharma Master Zhi Wei (Wisdom and Majesty), the third generation of the Tiantai School, passed away.
Zhi Wei succeeded Zhang An Ding and resided at the Liandan Mountain (Alchemy Mountain) of Tiantai. He cut away thorns and weeds, used branches as seats, and piled up stones as disciples, lecturing during the day and practicing Chan meditation at night. Every time he ascended the seat, purple clouds covered his head like a jeweled canopy. Birds perched beside him, naturally tame and friendly. The community suffered from a lack of water, so he dug a stone well, only three feet deep, which provided water for a thousand people daily, never running dry in winter or summer. On the twenty-eighth day of the eleventh month, he sat in full lotus posture and transformed, with an unusual fragrance in the room that did not dissipate for seven days. Dongyang Wei transmitted his teachings (at that time called Little Wei).
In the first year of Xin Si, Kaiyao (681 AD).
In the first year of Ren Wu, Yongchun (682 AD).
Vinaya Master Huai Su (Embracing Simplicity) of Hengji Temple in Xijing passed away.
Huai Su was from Jingzhao, with the surname Fan. His mother, Li, dreamed of thunder and lightning, and was frightened and became pregnant. On the night of his birth, divine light filled the room. Diviners said, 'This child is extremely noble and should become a teacher of kings.' At the age of ten,
歲。禮玄奘法師出家。依法礪律師學戒。得其指南。著疏十卷。並四分律記。上元三年。詔住西太原寺。尋歸恒濟。撰俱舍論疏十五卷。及經律疏鈔。共五十卷。壽七十四。臘五十三。奄然坐逝。時聞空中天樂瀏亮。葬之日。有鴻鶴繞塔悲鳴。至暮乃散。南康韋皋撰記。素辭翰兼美。尤精於律云。
相宗慈恩第一世法師窺基寂。
基尉遲氏。父左金吾將軍。松州都督。江由縣開國公。諱宗。其鄂國公德。則諸父也。母裴氏。夢攬月輪吞之有孕。年十七。奉敕為玄奘法師弟子。凡百經論。一覽無遺。切問近思。勤于著述。造疏計將百本。尋游五臺。登太行。感異夢。探得彌勒上生經。恍然曰。得此。慈氏令我造疏通其義乎遂援毫次。筆鋒有舍利。纍纍而隕。二七粒。大如舍桃。色亦可愛。次零然而下者。如黃梁粟粒。感嘆希有。疏遂不日而成。先是奘公從西域法師戒賢。親授瑜伽師地唯識宗。而基盡領其妙。恢廓源流。天下後世。稱之為三乘法相顯理宗慈恩教。與宣律師善。宣忽其坦率。一日過談。宣每有天使侍役。是日基去方來。宣怪其遲。對曰。適大乘菩薩在此。金剛翼從者多。我曹不得前耳。十一月十二日寂。壽五十一。基矢愿生兜率。寂之日。身光爛然。一名乘基。高宗制贊。稱百本疏主云。
【現代漢語翻譯】 歲。禮玄奘法師出家。依法礪律師學戒，得到他的指導，著疏十卷，並撰寫《四分律記》。上元三年（762年），詔令住持西太原寺，不久后回到恒濟，撰寫《俱舍論疏》十五卷，以及經律疏鈔，共五十卷。享年七十四歲，僧臘五十三。安詳坐化圓寂。當時聽到空中天樂清亮。安葬之日，有鴻雁和鶴繞塔悲鳴，直到傍晚才散去。南康韋皋撰寫墓誌銘，文辭和書法都很優美，尤其精通戒律。
相宗慈恩宗第一世法師窺基圓寂。
窺基，尉遲氏，父親是左金吾將軍、松州都督、江由縣開國公，名諱宗。他的鄂國公德，是他的叔伯。母親裴氏，夢見攬月輪吞下而懷孕。十七歲時，奉敕成為玄奘法師的弟子。所有經論，看過一遍就不會忘記。勤于提問和思考，勤奮于著書立說，撰寫的疏計將近百本。之後遊歷五臺山，登上太行山，感應到奇異的夢境，探尋得到《彌勒上生經》。恍然大悟說：『得到這部經，是彌勒菩薩讓我撰寫疏來通達它的義理啊！』於是拿起筆開始寫作，筆鋒有舍利，接連不斷地掉落，有二七（十四）粒，大如小桃，顏色也很可愛。之後零星掉落的，如黃粱米粒。感嘆稀有。疏於是很快完成。先前玄奘法師從西域法師戒賢那裡，親自傳授瑜伽師地論唯識宗，而窺基完全領會了其中的精妙，發揚光大其源流。天下後世，稱他為三乘法相顯理宗慈恩教的創始人。與宣律師交好，宣律師覺得他坦率。一日談話，宣律師常有天使侍奉。這天窺基離去後才來，宣律師奇怪他來遲了。回答說：『剛才大乘菩薩在此，金剛護法眾多，我們無法上前。』十一月十二日圓寂，享年五十一歲。窺基發願往生兜率天。圓寂之日，身放光明。一名乘基。高宗皇帝撰寫贊文，稱他為百本疏主。
【English Translation】 Died at the age of [unspecified]. He became a monk under Dharma Master Xuanzang, studied the precepts under Vinaya Master Yili, and received his guidance. He wrote ten volumes of commentaries and the 'Commentary on the Four-Part Vinaya'. In the third year of Shangyuan (762), he was ordered to reside at the West Taiyuan Temple. Soon after, he returned to Hengji and wrote fifteen volumes of 'Commentary on the Abhidharmakośa', as well as commentaries and notes on sutras and vinaya, totaling fifty volumes. He lived to the age of seventy-four, with fifty-three years as a monk. He passed away peacefully in a seated posture. At that time, celestial music was heard clearly in the air. On the day of his burial, wild geese and cranes circled the pagoda, crying mournfully, and dispersed only at dusk. Wei Gao of Nankang wrote the epitaph, which was beautiful in both writing and calligraphy, and he was particularly proficient in the Vinaya.
The First Generation Dharma Master Kuiji of the Faxiang (Yogācāra) School of Ci'en Temple passed away.
Kuiji belonged to the Yuchi clan. His father was Zuo Jinwu General, Songzhou Governor, and Duke of Jiangyou County, named Zong. His uncle, the Duke of Eguo, was named De. His mother, from the Pei family, dreamed of catching the moon and swallowing it, and then became pregnant. At the age of seventeen, he was ordered to become a disciple of Dharma Master Xuanzang. He never forgot any sutras or treatises after reading them once. He was diligent in questioning and thinking, and diligent in writing. He wrote nearly a hundred commentaries. Later, he traveled to Mount Wutai and ascended Mount Taihang, where he experienced strange dreams and discovered the 'Maitreya's Descent to Life Sutra'. He suddenly realized, 'Obtaining this sutra, Maitreya Bodhisattva is instructing me to write a commentary to understand its meaning!' So he picked up his pen and began to write. Relics fell from the tip of his pen, continuously, about fourteen in total, as large as small peaches, and the color was also lovely. Later, some fell sporadically, like grains of yellow millet. He exclaimed at how rare this was. The commentary was then quickly completed. Previously, Dharma Master Xuanzang had personally received the Yogācārabhūmi-śāstra and the Consciousness-Only doctrine from the Western Region Dharma Master Śīlabhadra, and Kuiji fully understood its essence, expanding and developing its origins. Future generations called him the founder of the Three Vehicle Dharma Characteristics Manifesting Principle School of Ci'en. He was good friends with Vinaya Master Xuan, who found him frank. One day during a conversation, Vinaya Master Xuan often had angels serving him. On this day, Kuiji arrived late. Vinaya Master Xuan was surprised at his lateness. He replied, 'Just now, a Mahayana Bodhisattva was here, and there were many Vajra attendants, so we could not come forward.' He passed away on November 12th, at the age of fifty-one. Kuiji vowed to be reborn in the Tuṣita Heaven. On the day of his passing, his body emitted radiant light. Another name for him was Chengji. Emperor Gaozong wrote an eulogy, calling him the Master of a Hundred Commentaries.
祥符蔭曰。祥符寺在太湖中。為七十二峰之首。建立于唐貞觀年間。相傳三藏法師奘公。從西竺歸。游東南。見此山形。彷彿靈鷲。因呼為小靈山。屬基公開法焉。傳中載公貌豐碩。長八尺。氣蓋萬夫。頂有玉枕。十指羅紋。皆盤折如印。見者詟伏。然心慈善。每出以三車自隨。又稱三車法師。晚節祈生內院。循戒彌篤云。
中宗(名顯)。
中宗癸未弘道元年。
甲申(嗣聖元二月文明元九月太后光宅元)年。
乙酉垂拱元年。
丙戌二年。
丁亥三年。
懷讓出家。
讓幼樂佛書。有三藏玄靜過舍。告其父母曰。此子若出家。必獲上乘。廣度眾生。至是。年方十二。辭親往荊州玉泉寺。依弘景律師出家。
戊子四年。
己丑永昌元年。
庚寅天授元年。
辛卯二年。
壬辰(如意改長壽)元年。
禪師仁儉說法王宮。
儉即騰騰和尚。四月武后詔迎入宮。儉視后。良久曰。會么。曰。不會。曰。老僧持不語戒。言訖而去。進短歌十九首有曰。修道道無可修。問法法無可問。迷人不了色空。悟者本無逆順。八萬四千法門。至理不離方寸。識取自家城郭。莫謾尋他州郡。不用廣學多聞。不要辯才聰俊。不知月之大
【現代漢語翻譯】 現代漢語譯本 祥符蔭說：祥符寺位於太湖之中，是七十二峰之首。它建立于唐朝貞觀年間（公元627-649年）。相傳三藏法師奘公（玄奘）從西竺（印度）歸來，遊歷東南，見到此山形狀，彷彿靈鷲山（佛陀常說法之山），因此稱之為小靈山，歸屬於基公開法。傳記中記載奘公外貌豐碩，身高八尺，氣概蓋世，頭頂有玉枕骨，十指的羅紋都盤繞彎曲如印章，見到的人都敬畏順服。然而他心地慈善，每次出行都用三車跟隨，又被稱為三車法師。晚年祈求往生內院，遵循戒律非常虔誠。
中宗（名顯）
中宗癸未年弘道元年（公元683年）
甲申年（嗣聖元年二月，文明元年九月，太后光宅元年）(公元684年)
乙酉年垂拱元年（公元685年）
丙戌年二年（公元686年）
丁亥年三年（公元687年）
懷讓出家。
懷讓年幼時喜愛佛書，有三藏玄靜路過他家，告訴他的父母說：『這個孩子如果出家，必定能獲得上乘佛法，廣度眾生。』到這時，他年僅十二歲，辭別父母前往荊州玉泉寺，依止弘景律師出家。
戊子年四年（公元688年）
己丑年永昌元年（公元689年）
庚寅年天授元年（公元690年）
辛卯年二年（公元691年）
壬辰年（如意改長壽）元年（公元692年）
禪師仁儉在王宮說法。
仁儉就是騰騰和尚。四月，武后下詔迎接他入宮。仁儉看著武后，良久后說：『會么？』武后說：『不會。』仁儉說：『老僧持不語戒。』說完就離開了。他進獻了短歌十九首，其中有：『修道道無可修，問法法無可問，迷人不了色空，悟者本無逆順。八萬四千法門，至理不離方寸。識取自家城郭，莫謾尋他州郡。不用廣學多聞，不要辯才聰俊。不知月之大』
【English Translation】 English version Xiangfu Yin said: Xiangfu Temple is located in the middle of Taihu Lake and is the head of the seventy-two peaks. It was founded in the Zhenguan period of the Tang Dynasty (627-649 AD). According to legend, the Tripitaka Master Zang Gong (Xuanzang) returned from the Western Regions (India) and traveled to the southeast. Seeing the shape of this mountain, resembling Vulture Peak (the mountain where the Buddha often preached), he called it Little Vulture Mountain and assigned it to Ji Gong for preaching. The biography records that Zang Gong had a robust appearance, was eight feet tall, and had unparalleled spirit. He had a jade pillow bone on the top of his head, and the lines on his ten fingers were coiled and curved like seals. Those who saw him were in awe and submission. However, he was kind-hearted, and every time he traveled, he was followed by three carts, so he was also called the Three-Cart Master. In his later years, he prayed to be reborn in the inner courtyard and followed the precepts very piously.
Emperor Zhongzong (named Xian)
The first year of Hongdao in the Guiwei year of Emperor Zhongzong (683 AD)
The year of Jiashen (the first year of Sisheng in February, the first year of Wenming in September, the first year of Guangzhai of the Empress Dowager) (684 AD)
The first year of Chuigong in the Yiyou year (685 AD)
The second year of Bingxu (686 AD)
The third year of Dinghai (687 AD)
Huairang became a monk.
When Huairang was young, he loved Buddhist books. The Tripitaka Xuanjing passed by his house and told his parents, 'If this child becomes a monk, he will surely obtain the supreme Dharma and widely save sentient beings.' At this time, he was only twelve years old, and he bid farewell to his parents and went to Yuquan Temple in Jingzhou to become a monk under the lawyer Hongjing.
The fourth year of Wuzi (688 AD)
The first year of Yongchang in the Jichou year (689 AD)
The first year of Tianshou in the Gengyin year (690 AD)
The second year of Xinmao (691 AD)
The first year of Ren Chen (Ruyi changed to Changshou) (692 AD)
Chan Master Renjian preached in the royal palace.
Renjian was the monk Tengteng. In April, Empress Wu issued an edict to welcome him into the palace. Renjian looked at the Empress Wu for a long time and said, 'Do you understand?' The Empress Wu said, 'I don't understand.' Renjian said, 'This old monk holds the precept of not speaking.' After saying that, he left. He presented nineteen short songs, including: 'Cultivating the Tao, there is nothing to cultivate; asking about the Dharma, there is nothing to ask; the confused do not understand form and emptiness; the enlightened have no adversity or obedience. Eighty-four thousand Dharma gates, the ultimate truth is inseparable from the square inch. Recognize your own city, do not seek other states and counties in vain. No need for extensive learning and knowledge, no need for eloquent talent and intelligence. Not knowing the greatness of the moon'
小。不管歲之餘閏。煩惱即是菩提。凈華生於泥糞。人來問我若為。不能共伊談論。寅朝用粥充飢。齋時更餐一頓。今日任運騰騰。明日騰騰任運。心中了了總知。且作佯癡縛鈍。
癸巳二年。
甲午延載元年。
乙未天冊萬歲元年。
沙門實叉難提等譯華嚴經。
初武后聞于闐。有梵本華嚴大經。遣使求之。並請善梵學者一人。隨經以來。於是于闐國王。以實叉難提。(此云覺喜)遣來應命。乙未三月。詔入大遍空寺翻譯。
沙彌法藏開示華嚴宗旨。
藏姓康。康居國人。初杜順傳晉譯華嚴法界觀于智儼。藏久侍儼。盡得其教。儼滅藏以巾幘說法。武后度為僧。乙未詔藏開示華嚴宗旨。方序經題。白光昱然。自口而出。須臾成蓋停空。后大悅。賜號賢首。
禪師牛頭山第三世慧方寂。
方延陵人。嗣牛頭巖。住山十載。不出林樾。四方學者雲集。八月一日謂眾曰。吾將他適。眾見五百許人。髻發后垂。狀如菩薩。各持幡花。而來迎請。乃寂山林變白。溪澗絕流者七日。道俗哀慕聲動山谷。壽六十七。臘四十。
禪師慧安神秀應詔入王宮。
安秀俱得法五祖。安棲嵩少。初隋煬帝嘗徴。不赴高宗召。亦不赴。至是。春秋已百餘。武后以師禮。同
【現代漢語翻譯】 小。不論歲末是否有閏月。煩惱即是菩提（覺悟）。清凈的蓮花從污泥中生長出來。如果有人來問我該怎麼做，我無法與他談論。早上用粥充飢，齋戒時再吃一頓。今天隨遇而安，明天也隨遇而安。心中明明白白，卻裝作愚癡遲鈍。
癸巳二年（693年）。
甲午延載元年（694年）。
乙未天冊萬歲元年（696年）。
沙門（出家修道的人）實叉難提（Śikṣānanda，意為覺喜）等翻譯《華嚴經》。
起初，武后（武則天）聽說于闐（Khotan）有梵文版本的《華嚴大經》，派遣使者去求取，並請一位精通梵文的學者隨經書一同前來。於是，于闐國王派遣實叉難提（Śikṣānanda，意為覺喜）前來應命。乙未年（695年）三月，武后下詔讓他在大遍空寺翻譯。
沙彌（佛教出家男子）法藏（Fazang）開示《華嚴經》的宗旨。
法藏姓康，是康居國人。起初，杜順（Dushun）將晉譯的《華嚴法界觀》傳給智儼（Zhiyan）。法藏長期侍奉智儼，盡得其教。智儼去世后，法藏用巾幘說法。武后度他為僧。乙未年（695年），武后下詔讓法藏開示《華嚴經》的宗旨。當他開始講述經題時，一道白光閃耀，從他口中發出，須臾變成傘蓋停留在空中。武后非常高興，賜號賢首（Xianshou）。
禪師牛頭山第三世慧方（Huifang）圓寂。
慧方是延陵人，繼承了牛頭巖的道統。在山中住了十年，不曾離開山林。四方學者雲集。八月一日，他對眾人說：『我將要前往他處。』眾人看見五百多人，髮髻向後垂，形狀如同菩薩，各自拿著幡花前來迎接。於是圓寂。山林變成白色，溪澗斷流七日。道俗哀悼思慕的聲音震動山谷。享年六十七歲，僧臘四十年。
禪師慧安（Huian）、神秀（Shenxiu）應詔進入王宮。
慧安和神秀都得到了五祖（弘忍）的真傳。慧安隱居在嵩山和少室山。當初隋煬帝（隋朝皇帝）曾經徵召他，他沒有應召，唐高宗（唐朝皇帝）召見他，他也沒有應召。到這時，年齡已經一百多歲。武后以對待老師的禮節對待他們。
【English Translation】 Small. Regardless of whether there is an extra or leap month at the end of the year. Affliction is Bodhi (enlightenment). A pure lotus grows out of mud and dung. If someone comes to ask me what to do, I cannot discuss it with him. In the morning, I fill my stomach with porridge, and during the fasting period, I have another meal. Today, I drift along as things happen, and tomorrow, I will drift along as things happen. My heart is perfectly clear, but I pretend to be foolish and dull.
Year Gui-si 2 (693 AD).
Year Jia-wu, Yanzai 1 (694 AD).
Year Yi-wei, Tiance Wansui 1 (696 AD).
Śramaṇa (Buddhist monk) Śikṣānanda (meaning 'Joy of Learning') and others translated the Avataṃsaka Sūtra (Flower Garland Sutra).
Initially, Empress Wu (Wu Zetian) heard that Khotan had a Sanskrit version of the Great Avataṃsaka Sūtra, so she sent envoys to seek it and requested a scholar proficient in Sanskrit to come with the sutra. Therefore, the King of Khotan sent Śikṣānanda (meaning 'Joy of Learning') to fulfill the order. In the third month of the year Yi-wei (695 AD), the Empress issued an edict for him to translate at the Great Biankong Temple.
Śrāmaṇera (novice monk) Fazang expounded the principles of the Avataṃsaka Sūtra.
Fazang's surname was Kang, and he was from the country of Kangju. Initially, Dushun transmitted the Jin translation of the Contemplation of the Dharmadhātu of the Avataṃsaka to Zhiyan. Fazang served Zhiyan for a long time and fully received his teachings. After Zhiyan passed away, Fazang used a headscarf to explain the Dharma. Empress Wu ordained him as a monk. In the year Yi-wei (695 AD), Empress Wu issued an edict for Fazang to expound the principles of the Avataṃsaka Sūtra. As he began to explain the title of the sutra, a white light shone brightly, emanating from his mouth, and in an instant, it transformed into a canopy suspended in the air. The Empress was greatly pleased and bestowed upon him the title Xianshou.
Chan Master Huifang, the third generation of Niutou Mountain, passed away.
Huifang was from Yanling and inherited the lineage of Niutou Rock. He lived in the mountains for ten years, never leaving the forests. Scholars from all directions gathered. On the first day of August, he said to the assembly, 'I am going elsewhere.' The assembly saw over five hundred people, with their hair tied back in a bun, resembling Bodhisattvas, each holding banners and flowers, coming to welcome him. Then he passed away. The mountains and forests turned white, and the streams stopped flowing for seven days. The voices of mourning and longing from monks, nuns, and laypeople shook the valleys. He lived to be sixty-seven years old, with forty years as a monk.
Chan Masters Huian and Shenxiu were summoned to the royal palace.
Both Huian and Shenxiu received the true transmission from the Fifth Patriarch (Hongren). Huian lived in seclusion on Mount Song and Mount Shaoshi. Initially, Emperor Yang of the Sui Dynasty (Sui Dynasty Emperor) had summoned him, but he did not respond. Emperor Gaozong of the Tang Dynasty (Tang Dynasty Emperor) summoned him, but he also did not respond. By this time, he was already over a hundred years old. Empress Wu treated them with the respect due to teachers.
秀迎入內道場供養。后問安甲子多少。曰。不記。生死之身。有若循環。環無起盡。識心流注。無有間斷。見漚起滅者。乃妄想耳。從初識。至動相滅時。亦只如此。何年月可記乎。天下之人。稱老安國師。
丙申萬歲通天元年。
丁酉神功元年。
懷讓來參 發明(曹溪以後。參承者眾。難以具書。書傳宗統及一二。年月有徴者以概之)。
讓受戒后習毗尼藏。一日自嘆曰。夫出家者。為無為法。天上人間。無有勝者。時同學坦然。同謁嵩山安禪師。安啓發之。乃直詣曹溪禮祖。祖問甚處來。讓曰。嵩山來。祖曰。什麼物。與么來。讓無語(后經八載忽悟)。
戊戌聖曆元年。
己亥二年。
庚子久視元年。
辛丑長安元年。
賢首法師法藏應詔講華嚴。
詔藏講新譯華嚴。至華藏世界品。地震動。召對問。帝網十重。玄門海印三昧。藏敷宣有緒。玄旨通貫。后聞驚異。藏指殿隅金獅子為曉譬之。至一毛頭獅子。百億毛頭獅子。后乃豁然。
壬寅二年。
禪師牛頭山第四世法持寂。
持江寧人。受法牛頭方。嗣其席。終金陵延祚寺。
癸卯三年。
甲辰四年。
乙巳神龍元年(帝復位)。
祖印懷讓所
【現代漢語翻譯】 現代漢語譯本：秀迎入內道場供養。后問安甲子多少。曰：『不記。生死之身，有若循環，環無起盡。識心流注，無有間斷。見漚（水泡）起滅者，乃妄想耳。從初識，至動相滅時，亦只如此。何年月可記乎？』天下之人，稱老安國師。
丙申萬歲通天元年（696年）。
丁酉神功元年（697年）。
懷讓來參——發明（曹溪（地名，位於今廣東省韶關市）以後，參承者眾，難以具書。書傳宗統及一二，年月有徴者以概之）。
懷讓受戒后習毗尼藏（律藏）。一日自嘆曰：『夫出家者，為無為法（不生不滅的真理）。天上人間，無有勝者。』時同學坦然，同謁嵩山安禪師。安啓發之，乃直詣曹溪禮祖。祖問：『甚處來？』讓曰：『嵩山來。』祖曰：『什麼物，與么來？』讓無語（后經八載忽悟）。
戊戌聖曆元年（698年）。
己亥二年（699年）。
庚子久視元年（700年）。
辛丑長安元年（701年）。
賢首法師法藏（人名）應詔講華嚴（《華嚴經》）。
詔藏講新譯華嚴。至華藏世界品，地震動。召對問帝網十重，玄門海印三昧。藏敷宣有緒，玄旨通貫。后聞驚異。藏指殿隅金獅子為曉譬之。至一毛頭獅子，百億毛頭獅子，后乃豁然。
壬寅二年（702年）。
禪師牛頭山第四世法持寂。
持江寧（今江蘇省南京市）人，受法牛頭方，嗣其席，終金陵（今江蘇省南京市）延祚寺。
癸卯三年（703年）。
甲辰四年（704年）。
乙巳神龍元年（705年）（帝復位）。
祖印懷讓所
English version: Xiu Ying entered the inner Daoguan (道場, a place for religious practice) to make offerings. Later, she inquired about the age of Anguo (安國, a monk). He replied, 'I don't remember. The body subject to birth and death is like a cycle, a ring without beginning or end. The flow of the knowing mind is continuous, without interruption. Seeing the arising and ceasing of bubbles (漚, water bubbles) is merely delusion. From the initial awareness to the cessation of movement, it is just like this. What years and months can be remembered?' People throughout the land call him the old Anguo Guoshi (安國國師, National Teacher Anguo).
Bing Shen, the first year of Wansui Tongtian (萬歲通天) (696 AD).
Ding You, the first year of Shengong (神功) (697 AD).
Huai Rang came to study – Enlightenment (After Caoxi (曹溪, a place name), there were many who studied and received teachings, making it difficult to record them all. This book transmits the lineage and includes one or two examples with verifiable dates to represent the whole).
After receiving the precepts, Huai Rang studied the Vinaya Pitaka (毗尼藏, the collection of monastic rules). One day, he sighed to himself, 'Those who leave home do so for the sake of the unconditioned Dharma (無為法, the uncreated and unconditioned truth). There is nothing superior to it in heaven or on earth.' At that time, his fellow student Tan Ran accompanied him to visit Chan Master An of Mount Song. An enlightened him, and he went directly to Caoxi to pay respects to the Patriarch. The Patriarch asked, 'Where do you come from?' Rang replied, 'From Mount Song.' The Patriarch said, 'What thing comes here like this?' Rang was speechless (he suddenly awakened after eight years).
Wu Xu, the first year of Shengli (聖歷) (698 AD).
Ji Hai, the second year (699 AD).
Geng Zi, the first year of Jiushi (久視) (700 AD).
Xin Chou, the first year of Changan (長安) (701 AD).
Dharma Master Xianshou Fazang (賢首法師法藏, a monk's name) was summoned to lecture on the Avatamsaka Sutra (華嚴, the Flower Garland Sutra).
The emperor ordered Zang to lecture on the newly translated Avatamsaka Sutra. When he reached the chapter on the Hua-zang World (華藏世界品), the earth shook. He was summoned for an audience and questioned about the ten layers of the Indra's net (帝網十重) and the Samadhi of the Ocean Seal of the Mysterious Gate (玄門海印三昧). Zang expounded them systematically, and his profound meaning was thoroughly understood. Later, people were amazed and astonished. Zang pointed to a golden lion statue in the corner of the hall to illustrate his point. He spoke of a lion with one hair and a lion with a hundred billion hairs, and then they suddenly understood.
Ren Yin, the second year (702 AD).
Chan Master Fachi (法持, a monk's name), the fourth generation of Niutoushan (牛頭山, Oxhead Mountain) lineage, passed away.
Chi was from Jiangning (江寧, present-day Nanjing, Jiangsu Province). He received the Dharma from Niu Tou Fang and succeeded him. He passed away at Yanzuo Temple (延祚寺) in Jinling (金陵, present-day Nanjing, Jiangsu Province).
Gui Mao, the third year (703 AD).
Jia Chen, the fourth year (704 AD).
Yi Si, the first year of Shenlong (神龍) (705 AD) (the emperor was restored to the throne).
The ancestral seal was entrusted to Huai Rang.
【English Translation】 Xiu Ying entered the inner Daoguan (道場, a place for religious practice) to make offerings. Later, she inquired about the age of Anguo (安國, a monk). He replied, 'I don't remember. The body subject to birth and death is like a cycle, a ring without beginning or end. The flow of the knowing mind is continuous, without interruption. Seeing the arising and ceasing of bubbles (漚, water bubbles) is merely delusion. From the initial awareness to the cessation of movement, it is just like this. What years and months can be remembered?' People throughout the land call him the old Anguo Guoshi (安國國師, National Teacher Anguo).
Bing Shen, the first year of Wansui Tongtian (萬歲通天) (696 AD).
Ding You, the first year of Shengong (神功) (697 AD).
Huai Rang came to study – Enlightenment (After Caoxi (曹溪, a place name), there were many who studied and received teachings, making it difficult to record them all. This book transmits the lineage and includes one or two examples with verifiable dates to represent the whole).
After receiving the precepts, Huai Rang studied the Vinaya Pitaka (毗尼藏, the collection of monastic rules). One day, he sighed to himself, 'Those who leave home do so for the sake of the unconditioned Dharma (無為法, the uncreated and unconditioned truth). There is nothing superior to it in heaven or on earth.' At that time, his fellow student Tan Ran accompanied him to visit Chan Master An of Mount Song. An enlightened him, and he went directly to Caoxi to pay respects to the Patriarch. The Patriarch asked, 'Where do you come from?' Rang replied, 'From Mount Song.' The Patriarch said, 'What thing comes here like this?' Rang was speechless (he suddenly awakened after eight years).
Wu Xu, the first year of Shengli (聖歷) (698 AD).
Ji Hai, the second year (699 AD).
Geng Zi, the first year of Jiushi (久視) (700 AD).
Xin Chou, the first year of Changan (長安) (701 AD).
Dharma Master Xianshou Fazang (賢首法師法藏, a monk's name) was summoned to lecture on the Avatamsaka Sutra (華嚴, the Flower Garland Sutra).
The emperor ordered Zang to lecture on the newly translated Avatamsaka Sutra. When he reached the chapter on the Hua-zang World (華藏世界品), the earth shook. He was summoned for an audience and questioned about the ten layers of the Indra's net (帝網十重) and the Samadhi of the Ocean Seal of the Mysterious Gate (玄門海印三昧). Zang expounded them systematically, and his profound meaning was thoroughly understood. Later, people were amazed and astonished. Zang pointed to a golden lion statue in the corner of the hall to illustrate his point. He spoke of a lion with one hair and a lion with a hundred billion hairs, and then they suddenly understood.
Ren Yin, the second year (702 AD).
Chan Master Fachi (法持, a monk's name), the fourth generation of Niutoushan (牛頭山, Oxhead Mountain) lineage, passed away.
Chi was from Jiangning (江寧, present-day Nanjing, Jiangsu Province). He received the Dharma from Niu Tou Fang and succeeded him. He passed away at Yanzuo Temple (延祚寺) in Jinling (金陵, present-day Nanjing, Jiangsu Province).
Gui Mao, the third year (703 AD).
Jia Chen, the fourth year (704 AD).
Yi Si, the first year of Shenlong (神龍) (705 AD) (the emperor was restored to the throne).
The ancestral seal was entrusted to Huai Rang.
悟。
讓居八年。一日忽悟曰。說似一物即不中。祖曰。還可修證否。讓曰。修證即不無。污染即不得。祖曰。只此不污染。諸佛之所護念。汝既如是。吾亦如是。西天般若多羅讖。汝足下出一馬駒。踏殺天下人。應在汝心。不須速說。
梵僧般剌蜜諦赍楞嚴梵夾至高州。
時相國房融流高州。就制止寺。同諦翻譯。融筆授。
禪師智隍參祖悟道。
隍初參五祖。自謂已得正受。結庵長坐。積二十年。祖弟子玄䇿。遊方至河朔。聞隍名。造庵激以勤求法要。隍遂舍庵徑來謁祖。祖垂開抉。即于言下豁然契悟。前二十年所得心。都無影響。其夜河北士庶。聞空中聲云。隍禪師今日始得道也。后回河北。開化四眾。
僧志徹禮謁曹溪。
徹初名行昌。姓張。少任俠。自南北分化。二宗主雖忘彼我。而徒侶競起愛憎北宗忌祖傳衣。囑行昌刺祖。祖預知其事。置金十兩于座間。昌懷刃入室。祖舒頸就之。昌揮刃者三。都無所損。祖曰。只負汝金。不負汝命。昌驚仆。久而方蘇。求哀悔過。愿出家。祖以金授曰。汝且去。他日易形而來。吾當攝受。昌遂宵遁。出家精進。一日過曹溪謁祖曰。蒙和尚赦罪。今雖出家苦行。難報深恩。其惟傳法度生乎。弟子嘗覽涅槃經。未曉常無常義。
【現代漢語翻譯】 現代漢語譯本 悟。
懷讓禪師在（六祖慧能）門下住了八年。有一天忽然開悟說：『如果說像個什麼東西，那就完全不對了。』六祖說：『還可以修證嗎？』懷讓說：『修證不是沒有，但污染卻是不可以的。』六祖說：『就憑這不污染，諸佛都會護念你。你既然這樣，我也是這樣。西天（古印度）般若多羅（Prajnatara，一位印度禪宗祖師）曾預言說，從你足下會出一匹馬駒，踏殺天下人。』（慧能補充道）『這應在你心中，不必急著說出來。』
有位梵僧般剌蜜諦（Paramiti，一位印度僧人）帶著《楞嚴經》的梵文版本到了高州。
當時宰相房融被貶謫到高州，就在制止寺與般剌蜜諦一起翻譯《楞嚴經》，由房融執筆記錄。
禪師智隍參拜六祖慧能后悟道。
智隍最初參拜五祖弘忍時，自認為已經得到了真正的禪定。於是結廬隱居，長期靜坐，持續了二十年。五祖的弟子玄䇿雲遊四方到了河朔（今河北一帶），聽說了智隍的名聲，就到他的庵中，用精進求法來激勵他。智隍於是捨棄了草菴，直接來拜見六祖慧能。六祖稍加開導，智隍立刻在言語之下豁然開悟，之前二十年所得到的心得，都毫無影響。當天晚上，河北的百姓聽到空中有聲音說：『智隍禪師今天才真正得道啊！』之後智隍回到河北，開化四眾（比丘、比丘尼、優婆塞、優婆夷）。
僧人志徹禮拜六祖慧能。
志徹最初名叫行昌，姓張，年輕時喜歡行俠仗義。自從南北禪宗分化之後，兩宗的宗主雖然忘記了彼此的恩怨，但是門徒卻競相產生愛憎之情。北宗（神秀一派）嫉妒六祖慧能傳承衣缽，於是囑咐行昌去刺殺六祖。六祖預先知道了這件事，就預先在座位間放了十兩金子。行昌懷揣著刀進入房間，六祖伸出脖子讓他刺殺。行昌揮刀三次，都沒有傷到六祖。六祖說：『我只欠你金子，不欠你命。』行昌驚嚇倒地，過了很久才甦醒過來，求饒懺悔，願意出家。六祖把金子給他，說：『你先走吧，以後改頭換面再來，我自然會接納你。』行昌於是連夜逃走，出家后精進修行。有一天，他路過曹溪（今廣東韶關），拜見六祖說：『承蒙和尚赦免我的罪過，如今雖然出家苦行，難以報答您的大恩大德，只有傳法度眾生了。弟子曾經讀過《涅槃經》，還不明白常與無常的含義。』
【English Translation】 English version Enlightenment.
Rangju (Huairang) stayed for eight years. One day, he suddenly realized and said, 'To say it resembles something is completely wrong.' The Sixth Patriarch (Huineng) said, 'Can it still be cultivated and realized?' Rangju said, 'Cultivation and realization are not absent, but defilement is not permissible.' The Sixth Patriarch said, 'Just this non-defilement is what all Buddhas protect and remember. Since you are like this, so am I. Prajnatara (an Indian Zen patriarch) of the Western Heaven (ancient India) prophesied that a colt would come forth from under your feet, trampling to death all the people under heaven.' (Huineng added) 'This should be in your mind; there's no need to say it quickly.'
A Brahmin monk, Paramiti (an Indian monk), brought a Sanskrit version of the Shurangama Sutra to Gaozhou.
At that time, the Chancellor Fang Rong was exiled to Gaozhou. He and Paramiti translated the Shurangama Sutra at the Zhizhi Temple, with Fang Rong taking notes.
Chan Master Zhihuang attained enlightenment after visiting the Sixth Patriarch.
Zhihuang initially visited the Fifth Patriarch (Hongren), believing he had already attained true samadhi. He then built a hermitage and sat in meditation for twenty years. Xuanche, a disciple of the Fifth Patriarch, traveled to Hebei (present-day Hebei), heard of Zhihuang's reputation, and visited his hermitage, urging him to diligently seek the Dharma. Zhihuang then abandoned his hermitage and went directly to see the Sixth Patriarch. With a little guidance from the Sixth Patriarch, Zhihuang immediately awakened under the words, and the insights he had gained in the previous twenty years had no impact. That night, the people of Hebei heard a voice in the air saying, 'Chan Master Zhihuang has truly attained the Way today!' Afterwards, Zhihuang returned to Hebei and enlightened the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas).
The monk Zhiche paid homage to Caoxi (the location of Huineng's monastery).
Zhiche's original name was Xingchang, and his surname was Zhang. In his youth, he was fond of chivalry. Since the division of the Northern and Southern Zen schools, although the patriarchs of the two schools had forgotten their grievances, the disciples competed to generate feelings of love and hatred. The Northern School (Shenxiu's lineage) was jealous of the Sixth Patriarch's inheritance of the robe, so they instructed Xingchang to assassinate the Sixth Patriarch. The Sixth Patriarch knew about this in advance and placed ten taels of gold on the seat. Xingchang entered the room with a knife, and the Sixth Patriarch stretched out his neck for him to kill. Xingchang swung the knife three times, but did not harm the Sixth Patriarch at all. The Sixth Patriarch said, 'I only owe you gold, not your life.' Xingchang was shocked and fell to the ground, and after a long time, he woke up, begged for forgiveness, and wished to become a monk. The Sixth Patriarch gave him the gold and said, 'You should leave first, and come back in another form in the future, and I will naturally accept you.' Xingchang then fled overnight, became a monk, and practiced diligently. One day, he passed by Caoxi (present-day Shaoguan, Guangdong) and visited the Sixth Patriarch, saying, 'Thanks to the Venerable's forgiveness of my sins, although I am now a monk practicing asceticism, it is difficult to repay your great kindness, except by propagating the Dharma and saving sentient beings. This disciple has read the Nirvana Sutra, but does not understand the meaning of permanence and impermanence.'
乞和尚慈悲。祖便與之宣說。昌如醉醒。說偈曰。因守無常心。佛演有常性。不知方便者。猶春池拾礫。我今不施功。佛性而見前。非師相授與。我亦無所得。祖曰。汝今徹也。宜名志徹。禮謝而去。
遣使薛簡奉詔迎祖以疾辭。
詔云。朕請安秀二師宮中供養。萬機之暇。每究一乘。二師並推讓云。南方有能禪師。密受忍大師衣法。可就彼問。今遣內侍薛簡馳詔迎師。愿師慈念。速赴上京。祖上表辭疾。愿終林麓。簡問曰。京城禪德皆云。欲得會道。必須坐禪習定。若不因禪定。而得解脫者。未之有也。未審師所說法如何。祖曰。道由心悟。豈在坐也。經云。若言如來若坐若臥。是行邪道。何故。無所從來。亦無所去。無生無滅。是如來清凈禪。諸法空寂。是如來清凈坐。究竟無證。豈況坐耶。簡曰。弟子回京。主上必問。愿師慈悲。指示心要。傳奏兩宮及京城學道者。譬如一燈。然百千燈。冥者皆明。明明無盡。祖曰。道無明暗。明暗是代謝之義。明明無盡。亦是有盡。相待立名。故凈名經云。法無有比。無相待故。簡曰。明喻智慧。暗喻煩惱。修道之人。若不以智慧照破煩惱。無始生死。憑何出離。祖曰。煩惱即是菩提。無二無別。若以智慧照破煩惱者。此是二乘見解。羊鹿等機。上智大根。悉不
【現代漢語翻譯】 現代漢語譯本： 請和尚慈悲開示。六祖（指慧能，禪宗六祖）便為他宣講佛法。志徹（法號）如同從醉酒中醒來，於是說偈語道：『因為執守無常之心，佛才宣說常住之性。不明白方便法門的人，就像在春天的池塘里撿拾沙礫（比喻徒勞無功）。我如今不假任何功用，佛性自然顯現於前。這並非是老師傳授給我的，我也並沒有得到什麼。』六祖說：『你如今徹悟了。』於是給他取名為志徹。志徹禮拜感謝后離去。
朝廷派遣使者薛簡奉皇帝的詔書來迎接六祖，六祖以生病為由推辭。
詔書中說：『朕請安秀二位禪師在宮中供養，在處理政務之餘，經常研習佛法。二位禪師都推讓說：南方有位慧能禪師，秘密地接受了忍大師的衣缽和法脈，可以向他請教。現在派遣內侍薛簡快馬加鞭地帶著詔書去迎接禪師，希望禪師慈悲，儘快前往京城。』六祖上書表明自己有病，希望終老於山林。薛簡問道：『京城的禪師們都說，想要領會佛道，必須通過坐禪習定。如果不通過禪定而獲得解脫，這是從來沒有過的。不知道禪師您所說的佛法是怎樣的？』六祖說：『道由心領悟，哪裡在於坐呢？經書上說：如果說如來或坐或臥，這是在行邪道。為什麼呢？因為如來無所從來，也無所去，無生無滅，這就是如來清凈的禪。諸法空寂，這就是如來清凈的坐。究竟上來說，本來就無所得，哪裡還用得著坐呢？』薛簡說：『弟子回京后，皇上必定會問。希望禪師慈悲，指示佛法的心要，傳達給皇宮中的兩位太后以及京城學道的人。譬如一盞燈，點燃成百上千盞燈，黑暗的地方都變得光明，光明永遠沒有窮盡。』六祖說：『道沒有明暗之分，明暗是相互替代的含義。光明永遠沒有窮盡，也是有窮盡的時候。都是相對而立的名詞。所以《維摩詰經》上說：佛法沒有可以相比的，因為沒有相對待的事物。』薛簡說：『明比喻智慧，暗比喻煩惱。修道的人，如果不以智慧照破煩惱，無始以來的生死輪迴，憑什麼才能出離？』六祖說：『煩惱即是菩提，沒有兩樣，沒有分別。如果用智慧來照破煩惱，這是二乘（聲聞乘和緣覺乘）的見解，是羊和鹿等根器的人所理解的。上等智慧和大根器的人，完全不會這樣做。
【English Translation】 English version: Please, venerable monk, have compassion. The Patriarch (referring to Huineng, the Sixth Patriarch of Zen) then expounded the Dharma to him. Zhi-che (Dharma name) awoke as if from drunkenness and spoke this verse: 'Because I clung to the mind of impermanence, the Buddha expounded the nature of permanence. Those who do not understand skillful means are like picking pebbles in a spring pond (a metaphor for futile effort). Now, without applying any effort, the Buddha-nature appears before me. This was not transmitted to me by the teacher, nor did I obtain anything.' The Patriarch said, 'You are now thoroughly enlightened.' He then named him Zhi-che. Zhi-che bowed in gratitude and departed.
The court dispatched an envoy, Xue Jian, bearing an imperial edict to welcome the Patriarch, but the Patriarch declined due to illness.
The edict stated: 'We have invited the two masters, An and Xiu, to be supported in the palace. During leisure from myriad affairs, we often study the One Vehicle. Both masters defer, saying: In the South, there is a Dhyana Master Huineng, who secretly received the robe and Dharma from Master Ren. You may inquire from him. Now, we dispatch the inner attendant Xue Jian to hasten with the edict to welcome the Master. We hope the Master will have compassion and quickly proceed to the capital.' The Patriarch submitted a memorial declining due to illness, wishing to end his days in the forest. Xue Jian asked, 'The Dhyana masters in the capital all say that to understand the Way, one must practice Dhyana and cultivate Samadhi. If one attains liberation without Dhyana and Samadhi, it has never been heard of. I do not know what Dharma the Master teaches.' The Patriarch said, 'The Way is realized through the mind; how can it be in sitting? The Sutra says: If one says the Tathagata sits or lies down, this is practicing a heretical path. Why? Because the Tathagata has nowhere to come from, nor anywhere to go, without birth or death. This is the pure Dhyana of the Tathagata. All dharmas are empty and still; this is the pure sitting of the Tathagata. Ultimately, there is no attainment; how much less is there sitting?' Xue Jian said, 'When this disciple returns to the capital, the Emperor will surely ask. I hope the Master will have compassion and indicate the essential point of the mind, to transmit to the two Empresses in the palace and those in the capital who study the Way. It is like one lamp lighting hundreds and thousands of lamps; all who are in darkness become bright, and the brightness is endless.' The Patriarch said, 'The Way has no brightness or darkness; brightness and darkness are meanings of succession. Brightness being endless is also having an end. They are names established in relation to each other. Therefore, the Vimalakirti Sutra says: The Dharma has no comparison, because there is no mutual dependence.' Xue Jian said, 'Brightness is a metaphor for wisdom, and darkness is a metaphor for afflictions. If those who cultivate the Way do not use wisdom to illuminate and break through afflictions, how can they escape from beginningless birth and death?' The Patriarch said, 'Afflictions are Bodhi; there is no duality, no difference. If one uses wisdom to illuminate and break through afflictions, this is the view of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), understood by those of the capacity of sheep and deer. Those of superior wisdom and great roots will not do this at all.'
如是。簡曰。如何是大乘見解。祖曰。明與無明。凡夫見二。智者了達其性無二。無二之性。即是實性。實性者。處凡愚而不減。在聖賢而不增。住煩惱而不亂。居禪定而不寂。不斷不常。不來不去。不在中間。及其內外。不生不滅。性相如如。常住不遷。名之曰道。簡曰。師說不生不滅。何異外道。祖曰。外道所說不生不滅者。將滅止生。以生顯滅。滅猶不滅。生說不生。我說不生不滅者。本自無生。今亦不滅。所以不同外道。汝若欲知心要。但一切善惡。都莫思量。自然得入清凈心體。湛然常寂。妙用恒沙。簡蒙指教。豁然大悟。禮辭歸闕。表奏師語。有詔謝祖。並賜摩衲袈裟。絹五百尺。寶缽一口。
十二月十九日敕改古寶林為中興寺。
行思來參令首眾。
思吉州劉氏子。幼歲出家。每群居論道。思惟默然。后參祖。問曰。當何所務。即不落階級。祖曰。汝曾作甚麼來。思曰。聖諦亦不為。祖曰。落何階級。思曰。聖諦尚不為。何階級之有。祖深器之。令首眾。
玄覺參。
覺永嘉戴氏子。精止觀法門。因閱維摩經。發明心地。后遇左溪激勵。與玄䇿同參祖。初到。振錫繞祖三匝。卓然而立。祖曰。夫沙門者。具三千威儀。八萬細行。大德自何方來。生大我慢。曰。生死事大
【現代漢語翻譯】 現代漢語譯本： 像這樣。簡（慧簡，六祖的弟子）問道：『什麼是大乘的見解？』 祖師（六祖慧能）說：『明與無明，凡夫見為二者，智者了達它們的本性並無二致。這無二的本性，就是實性。這實性，處於凡夫愚昧之中不會減少，處於聖賢境界不會增加，處於煩惱之中不會擾亂，處於禪定之中不會寂靜。它非斷非常，不來不去，不在中間，以及內外。不生不滅，性相如如，常住不遷。就稱之為道。』 簡問道：『師父您說不生不滅，這和外道有什麼區別？』 祖師說：『外道所說的不生不滅，是將滅止住生，用生來顯現滅。滅仍然不是真正的滅，生也只是說不生。我說的不生不滅，是本來就沒有生，現在也不會滅。所以和外道不同。你如果想知道心要，只要對一切善惡，都不要思量，自然就能進入清凈的心體，湛然常寂，妙用如恒河沙數。』 慧簡聽了祖師的指教，豁然大悟，行禮告辭返回京城，上表奏明祖師的言語。皇帝下詔感謝祖師，並賜予摩衲袈裟，絹五百尺，寶缽一個。
十二月十九日，皇帝下令將古寶林寺改為中興寺（713年）。
行思（青原行思，六祖弟子）前來參拜，擔任僧眾的首領。
行思是吉州劉氏的兒子，年幼時出家。每次大家聚在一起討論佛法，行思總是默默思考。後來參拜六祖，問道：『應當做什麼事，才能不落入階級？』 祖師說：『你曾經做了什麼？』 行思說：『聖諦也不做。』 祖師說：『落入什麼階級？』 行思說：『聖諦尚且不做，哪裡還有什麼階級？』 祖師深深器重他，讓他擔任僧眾的首領。
玄覺（永嘉玄覺，禪宗大師）前來參拜。
玄覺是永嘉戴氏的兒子，精通止觀法門。因為閱讀《維摩經》（Vimalakirti Sutra），發明心地。後來受到左溪（法欽禪師）的激勵，與玄策（禪宗僧人）一同參拜六祖。初到時，振錫繞祖三匝，挺立站定。祖師說：『出家人，應該具備三千威儀，八萬細行。大德從哪裡來？生出這麼大的我慢。』 玄覺說：『生死事大。』
【English Translation】 English version: Thus it was. Jian (Huijian, a disciple of the Sixth Patriarch) asked: 'What is the understanding of Mahayana?' The Patriarch (the Sixth Patriarch Huineng) said: 'Brightness and ignorance, ordinary people see them as two. Wise people understand that their nature is not two. This non-dual nature is the real nature. This real nature, being in the midst of ordinary fools, does not decrease; being in the realm of sages, it does not increase; being in the midst of afflictions, it is not disturbed; being in the midst of meditation, it is not silent. It is neither permanent nor impermanent, neither coming nor going, not in the middle, nor inside and outside. It is neither born nor extinguished, its nature and appearance are thus, constantly abiding and unmoving. It is called the Tao.' Jian asked: 'Master, you say neither born nor extinguished, how is this different from the heretics?' The Patriarch said: 'What the heretics say about neither born nor extinguished is to stop birth with extinction, and to manifest extinction with birth. Extinction is still not true extinction, and birth is only said to be unborn. What I say about neither born nor extinguished is that it was originally unborn, and now it will not be extinguished. Therefore, it is different from the heretics. If you want to know the essence of the mind, just do not think about all good and evil, and you will naturally enter the pure mind-essence, clear and constantly silent, with wonderful functions like the sands of the Ganges.' Huijian, upon hearing the Patriarch's instruction, had a sudden enlightenment, bowed and took his leave to return to the capital, and presented a memorial reporting the Patriarch's words. The emperor issued an edict thanking the Patriarch, and bestowed a monastic robe, five hundred feet of silk, and a precious bowl.
On the nineteenth day of the twelfth month, the emperor ordered that the ancient Baolin Temple be renamed Zhongxing Temple (713 AD).
Xingsi (Qingyuan Xingsi, a disciple of the Sixth Patriarch) came to pay homage and served as the leader of the monks.
Xingsi was the son of the Liu family of Jizhou, and he became a monk at a young age. Whenever everyone gathered to discuss the Dharma, Xingsi would always think silently. Later, he visited the Sixth Patriarch and asked: 'What should one do so as not to fall into a hierarchy?' The Patriarch said: 'What have you ever done?' Xingsi said: 'Even the Noble Truths are not done.' The Patriarch said: 'Into what hierarchy do you fall?' Xingsi said: 'Even the Noble Truths are not done, what hierarchy is there?' The Patriarch deeply valued him and made him the leader of the monks.
Xuanjue (Yongjia Xuanjue, a Chan master) came to pay homage.
Xuanjue was the son of the Dai family of Yongjia, and he was proficient in the Samatha-vipassana (Śamatha-vipaśyanā) meditation method. Because of reading the Vimalakirti Sutra, he discovered the mind-ground. Later, encouraged by Zuoqi (Chan Master Faqin), he and Xuanche (a Chan monk) visited the Sixth Patriarch together. Upon arriving, he shook his staff and circled the Patriarch three times, standing upright. The Patriarch said: 'A monk should possess three thousand dignified manners and eighty thousand subtle practices. Where does the great virtue come from? Giving rise to such great arrogance.' Xuanjue said: 'The matter of birth and death is great.'
。無常迅速。曰。何不體取無生。了無速乎。曰。體即無生。了本無速。曰。如是如是。於時大眾無不愕然。覺方具威儀禮拜。須臾告辭。祖曰。返太速乎。曰。本自無動。豈有速耶。曰。誰知非動。曰。仁者自生分別。曰。汝甚得無生之意。曰。無生豈有意耶。曰。無意誰當分別。曰。分別亦非意。曰。善哉。少留一宿。時謂一宿覺。
丙午二年。
五祖支下禪師東都天宮寺大通神秀寂(是為北宗)。
秀開封尉氏人。姓李。舍儒服出家。久侍東山。誓心苦節。以樵汲自役。五祖深器重之。武后欽風。召至都下。于內道場供養。特加禮敬。王公士庶。望塵拜伏。中宗復位。尤加崇重。大臣張說。嘗問法要。執弟子之禮。寂后敕羽儀法物。殯于龍門。帝送至橋。王公士庶。皆至葬所。張說及徴士盧鴻一。各為碑誄。秀為兩京法主。三帝國師。禮敬尊崇。異於常等。
祖示智通三身四智偈。
通看楞伽經。約千餘遍。不會三身四智。禮祖求解其義。祖曰。三身者。清凈法身。汝之性也。圓滿報身。汝之智也。千百億化身。汝之行也。若離本性。別說三身。即名有身無智。若悟三身無有自性。即名四智菩提。通曰。四智之義。可得聞乎。祖曰。既會三身。便明四智。若離三身。別譚四智。
【現代漢語翻譯】 現代漢語譯本：無常變化迅速。覺說：『為何不體悟無生之理，從而了悟沒有快速呢？』六祖說：『體悟即是無生，了悟本來就沒有快速。』覺說：『正是這樣，正是這樣。』當時大眾無不驚訝。覺於是具足威儀，向六祖禮拜，不久告辭。六祖說：『返回太快了吧？』覺說：『本來就沒有動，哪裡有快慢呢？』六祖說：『誰知道沒有動呢？』覺說：『是仁者您自己產生了分別。』六祖說：『你很懂得無生的道理。』覺說：『無生哪裡有道理呢？』六祖說：『沒有道理誰來分別？』覺說：『分別也不是道理。』六祖說：『好啊。』於是留他住了一夜，當時稱他為一宿覺。
丙午二年（766年）。
五祖門下的禪師，東都（今河南洛陽）天宮寺的大通禪師神秀圓寂（這就是北宗）。
神秀是開封尉氏（今河南尉氏）人，姓李。他捨棄儒服出家，長久侍奉在東山（指五祖弘忍），立誓刻苦修行，以砍柴打水自役。五祖弘忍非常器重他。武則天欽佩他的風範，召他到都城（今西安），在內道場供養他，特別加以禮敬。王公士庶，望塵拜伏。中宗（李顯）復位后，更加崇敬他。大臣張說，曾經向他請教佛法要義，執弟子之禮。神秀圓寂后，皇帝下令用羽儀法物，安葬在龍門（今河南洛陽龍門山）。皇帝親自送到橋邊，王公士庶，都到葬所。張說和徵士盧鴻一，各自為他撰寫碑文和誄文。神秀是兩京（長安和洛陽）的法主，三代帝王的國師，所受的禮敬尊崇，異於常人。
六祖慧能向智通開示三身四智的偈語。
智通閱讀《楞伽經》大約一千多遍，不明白三身四智的含義，於是禮拜六祖慧能，請求解釋其中的含義。六祖說：『三身，就是清凈法身，是你的本性；圓滿報身，是你的智慧；千百億化身，是你的行為。如果離開本性，另外談論三身，就叫做有身無智。如果領悟三身沒有自性，就叫做四智菩提。』智通說：『四智的含義，可以聽聞嗎？』六祖說：『既然領會了三身，自然明白四智。如果離開三身，另外談論四智，』
【English Translation】 English version: Impermanence is swift.' Jue said, 'Why not embody the unborn, thereby realizing there is no swiftness?' The Sixth Patriarch said, 'Embodiment is the unborn; realization is fundamentally without swiftness.' Jue said, 'Just so, just so.' At that time, the assembly was astonished. Jue then, with full decorum, bowed to the Sixth Patriarch and soon took his leave. The Sixth Patriarch said, 'Returning too quickly?' Jue said, 'Fundamentally without movement, how can there be swiftness?' The Sixth Patriarch said, 'Who knows non-movement?' Jue said, 'It is you, benevolent one, who generate discriminations.' The Sixth Patriarch said, 'You greatly understand the meaning of the unborn.' Jue said, 'Does the unborn have meaning?' The Sixth Patriarch said, 'Without meaning, who would discriminate?' Jue said, 'Discrimination is also not meaning.' The Sixth Patriarch said, 'Excellent.' He was kept for one night, and at that time, he was called 'One-Night Awakened'.
In the second year of Bingwu (766 AD).
The Chan master under the Fifth Patriarch, Great Master Shentu (神秀) of Tiangong Temple (天宮寺) in Dongdu (東都) passed away (this is the Northern School).
Shentu was from Weishi (尉氏), Kaifeng (開封), with the surname Li (李). He renounced his Confucian robes to become a monk, serving at Dongshan (東山) for a long time. He vowed to cultivate diligently, serving himself by chopping wood and drawing water. The Fifth Patriarch deeply valued him. Empress Wu (武則天) admired his virtue and summoned him to the capital, where he was supported in the inner monastery and treated with special respect. Princes, dukes, and commoners prostrated themselves in reverence. Emperor Zhongzong (中宗) upon his restoration, revered him even more. The minister Zhang Yue (張說) once asked him about the essentials of the Dharma, treating him with the respect of a disciple. After Shentu's passing, the emperor ordered ceremonial objects to be used for his burial at Longmen (龍門). The emperor personally escorted him to the bridge, and princes, dukes, and commoners all attended the burial site. Zhang Yue and the recluse Lu Hongyi (盧鴻一) each wrote epitaphs for him. Shentu was the Dharma master of the two capitals (Chang'an and Luoyang) and the teacher of three emperors, receiving reverence and honor beyond the ordinary.
The Sixth Patriarch Huineng (慧能) revealed to Zhitong (智通) the verse on the Three Bodies and Four Wisdoms.
Zhitong read the Laṅkāvatāra Sūtra approximately over a thousand times but did not understand the meaning of the Three Bodies (Trikaya) and Four Wisdoms (Four Jñānas). He bowed to the Sixth Patriarch and requested an explanation of their meaning. The Sixth Patriarch said, 'The Three Bodies are: the Pure Dharma Body (Dharmakāya), which is your nature; the Perfect Reward Body (Saṃbhogakāya), which is your wisdom; and the Hundreds of Billions of Transformation Bodies (Nirmāṇakāya), which are your actions. If you speak of the Three Bodies apart from your fundamental nature, it is called having a body without wisdom. If you realize that the Three Bodies have no self-nature, it is called the Four Wisdoms of Bodhi.' Zhitong said, 'Can the meaning of the Four Wisdoms be heard?' The Sixth Patriarch said, 'Since you have understood the Three Bodies, you will naturally understand the Four Wisdoms. If you discuss the Four Wisdoms apart from the Three Bodies,'
此名有智無身也。即此有智。還成無智。偈曰。大圓鏡智性清凈。平等性智心無病。妙觀察智見非功。成所作智同圓鏡。五八六七果因轉。但用名言無實性。若於轉處不留情。繁興永處那伽定。
丁未景隆元年。
五祖支下國師嵩岳慧安寂。
安辭返嵩岳。三月三日囑門人曰。吾死。將尸向林中。待野火焚之。俄爾萬回公來見安。猖狂握手言論。旁侍傾耳。都不體會。至八日閉戶偃身而寂。春秋一百二十八。門人遵旨舁置林中。果野火自然阇維。得舍利八十粒。
戊申二年。
法師荊州玉泉寺恒景振錫還山。
景習天臺止觀。三被詔入內。為受戒師。奏乞歸山。詔中書門下。及學士。于林光宮設齋餞送。帝親賦詩。學士中書令李嶠等。應和。景捧詩振錫而行。天下榮之。
證聖大師泗洲僧伽寂。
伽神化事蹟。具載本傳。二月三日寂。敕就薦福寺起塔。忽臭氣滿城。上祝送歸臨淮。言訖異香騰馥。乾符中。謚證聖大師。
己酉三年。
敕賜中興寺額為法泉新州舊居為國恩寺。
睿宗(名旦在位二年)。
庚戌景雲元年。
祖示一相三昧一行三昧。
祖示眾略曰。若欲成就種智。須達一相三昧。一行三昧。若人具此三昧。決獲
【現代漢語翻譯】 現代漢語譯本： 這個名稱指的是有智慧但沒有形體。即使擁有智慧，也會變成沒有智慧。偈語說：『大圓鏡智（Mahādarśa-jñāna，如明鏡般照亮一切的智慧）的自性清凈，平等性智（Samatā-jñāna，覺悟一切事物平等性的智慧）的心沒有疾病，妙觀察智（Pratyavekṣaṇa-jñāna，能夠精妙觀察一切事物的智慧）的見解並非刻意造作，成所作智（Kṛtyānuṣṭhāna-jñāna，成就一切應作之事的智慧）如同圓鏡。前五識、第八識、第六識和第七識在果位和因位上轉變，但只是名言而沒有實性。如果在轉變之處不留下任何執著，那麼繁榮興盛將永遠處於那伽（Nāga，龍）的禪定之中。』
丁未景隆元年（1167年）
五祖（第五代祖師弘忍）門下的國師嵩岳慧安圓寂。
慧安告辭返回嵩岳。三月三日，他囑咐門人說：『我死後，將屍體放在樹林中，等待野火焚燒。』不久，萬回公來拜見慧安，他放肆地握著慧安的手，高談闊論。旁邊侍奉的人側耳傾聽，但都不理解。到八日，慧安關上門，躺下身體圓寂。享年一百二十八歲。門人遵照他的遺囑，將屍體抬到樹林中。果然野火自然焚燒，得到舍利八十粒。
戊申二年（768年）
法師荊州玉泉寺的恒景帶著錫杖返回山中。
恒景學習天臺止觀。三次被詔入宮內，作為受戒師。他上奏請求返回山中。皇帝命令中書門下以及學士，在林光宮設定齋飯餞送。皇帝親自賦詩，學士中書令李嶠等人應和。恒景捧著詩歌，搖著錫杖而行，天下都以此為榮。
證聖大師泗洲僧伽圓寂。
僧伽的神奇事蹟，都記載在他的本傳中。二月三日圓寂。皇帝下令在薦福寺建造佛塔。忽然臭氣瀰漫全城。皇帝祝願送他返回臨淮。話音剛落，奇異的香味騰空而起。乾符年間（874-879），追諡為證聖大師。
己酉三年（769年）
皇帝下令將中興寺的匾額改為法泉，將新州的舊居改為國恩寺。
睿宗（唐睿宗李旦，710-712年在位，共2年）。
庚戌景雲元年（710年）
祖師開示一相三昧（Ekarasa-samādhi，證悟萬法同一體性的三昧）和一行三昧（Ekavyūha-samādhi，專注于單一行為的三昧）。
祖師向大眾簡略開示說：『如果想要成就一切種智（Sarvajñāna，佛陀所具有的智慧），必須通達一相三昧和一行三昧。如果有人具備這兩種三昧，必定獲得。』
【English Translation】 English version: This name refers to having wisdom but no body. Even with wisdom, it can become without wisdom. The verse says: 'The nature of the Great Perfect Mirror Wisdom (Mahādarśa-jñāna, the wisdom that illuminates everything like a clear mirror) is pure, the mind of Equality Wisdom (Samatā-jñāna, the wisdom of realizing the equality of all things) has no illness, the view of Wonderful Discriminating Wisdom (Pratyavekṣaṇa-jñāna, the wisdom that can subtly observe all things) is not contrived, and Accomplishing Wisdom (Kṛtyānuṣṭhāna-jñāna, the wisdom of accomplishing all that should be done) is like a round mirror. The first five consciousnesses, the eighth consciousness, the sixth consciousness, and the seventh consciousness transform in the stages of result and cause, but they are only names and have no real substance. If one does not dwell on the places of transformation, then flourishing prosperity will forever be in the samādhi of the Nāga (Nāga, dragon).'
The first year of Jinglong, Dingwei (1167)
National Teacher Huian of Mount Song, a disciple of the Fifth Patriarch (Fifth Ancestor Hongren), passed away.
Huian bid farewell and returned to Mount Song. On the third day of the third month, he instructed his disciples, 'After I die, place my body in the forest and wait for a wildfire to burn it.' Soon after, Lord Wanhui came to see Huian, and he presumptuously shook Huian's hand and spoke volubly. Those attending nearby listened intently, but none of them understood. On the eighth day, Huian closed the door, lay down, and passed away. He was one hundred and twenty-eight years old. The disciples followed his instructions and carried his body to the forest. Sure enough, a wildfire naturally cremated it, and they obtained eighty relics.
The second year of Wushen (768)
Dharma Master Hengjing of Yuquan Temple in Jingzhou returned to the mountain with his staff.
Hengjing studied the Tiantai practice of cessation and contemplation. He was summoned to the palace three times to serve as a precept teacher. He requested permission to return to the mountain. The emperor ordered the Chancellery and the Academicians to prepare a vegetarian feast at the Lin'guang Palace to bid him farewell. The emperor personally composed a poem, and the Academicians and Chancellor Li Qiao and others responded with their own poems. Hengjing held the poems and walked with his staff, and the whole world honored him.
Great Master Zhengsheng, the Sangha of Sizhou, passed away.
The miraculous deeds of the Sangha are recorded in his biography. He passed away on the third day of the second month. The emperor ordered a pagoda to be built at Jianfu Temple. Suddenly, a foul odor filled the city. The emperor prayed to send him back to Linhuai. As soon as he finished speaking, a strange fragrance arose. During the Qianfu era (874-879), he was posthumously honored as Great Master Zhengsheng.
The third year of Jiyou (769)
The emperor ordered the name of Zhongxing Temple to be changed to Faquan, and the old residence in Xinzhou to be changed to Guo'en Temple.
Emperor Ruizong (Emperor Ruizong Li Dan of Tang, reigned from 710-712, for 2 years).
The first year of Jingyun, Gengxu (710)
The Patriarch revealed the Ekarasa-samādhi (Ekarasa-samādhi, the samādhi of realizing the oneness of all dharmas) and the Ekavyūha-samādhi (Ekavyūha-samādhi, the samādhi of focusing on a single action).
The Patriarch briefly instructed the assembly, 'If you wish to attain the Sarvajñāna (Sarvajñāna, the wisdom possessed by the Buddha), you must understand the Ekarasa-samādhi and the Ekavyūha-samādhi. If one possesses these two samādhis, one will surely attain it.'
菩提。
祥符蔭曰。初祖示入道之要。不出理行二種。今祖垂示一相一行三昧。融凡聖之情見。發本體之妙用。真實達道者。日用親證。方契如如。否則觸處猶存隔礙。未能唸唸與道相應也。
辛亥二年。
壬子(太極元玄宗先天元)年。
祖付法。
祖告懷讓行思等曰。吾忝受忍大師衣法。今為汝等說法。不付其衣。蓋汝等性根淳熟。堪任大事。聽吾偈曰。心地含諸種。普雨悉皆萌。頓悟花情已。菩提果自成。
祥符蔭曰。祖當法運中開。群機淳熟之時。其所說法。如大云時雨。普潤皆萌。厥後一物不中的。腳下騰踏馬駒。建立無相三昧。直接大機大用。不落階級底。嶺南訊息。盡從這裡去。一花五葉。二桂昌昌。頓悟花情。菩提果就。達摩氏之道。於是乎嶽立云擎。昭昭天下矣。
禪師懷讓往衡岳居般若寺。
度沙彌希遷。
問曰。和尚百年後。當依附何人。祖曰。尋思去。
祖命弟子往新州國恩寺建報恩塔。
玄宗(名隆基)。
玄宗癸丑(開元元先天二)年。
祖辭眾歸新州。
祖謂門人曰。吾欲歸新州。汝等速理舟楫。大眾留甚堅。祖曰。諸佛出見。猶示涅槃。有來必去。理亦常然。吾此形骸。歸必有所。眾曰。
【現代漢語翻譯】 菩提（Bodhi，覺悟）。
祥符蔭（一位禪師的名字）說：『初祖（達摩）開示入道之要，不外乎理和行兩種。如今六祖（慧能）垂示一相三昧和一行三昧，融化凡夫和聖人的情見，啓發本體的妙用。真正通達真理的人，在日常生活中親自驗證，才能契合如如（tathata，真如）。否則，處處都存在隔閡障礙，不能唸唸與道相應。』
辛亥二年（具體年份需要根據上下文確定）。
壬子年（具體年份需要根據上下文確定，太極元玄宗先天元是年號）。
六祖付法。
六祖告訴懷讓（Huai Rang，人名）、行思（Xing Si，人名）等人說：『我慚愧地接受了忍大師（弘忍）的衣缽和法脈，現在為你們說法，但不傳授衣缽。因為你們的性根純熟，堪當重任。聽我的偈語：心地含藏各種種子，普遍降雨都能萌芽。一旦頓悟花的情性，菩提果實自然成就。』
祥符蔭說：『六祖在法運昌盛、眾生根機成熟之時開示，他所說的法，就像大云降下及時雨，普遍滋潤萬物萌芽。此後，如果一物不中，腳下就會騰踏馬駒。建立無相三昧，直接針對大根器的人，不落入階級次第。嶺南的訊息，都從這裡傳出。一花開五葉，二桂昌盛。頓悟花的情性，菩提果實自然成就。達摩（Bodhidharma）的道，因此像山嶽一樣屹立，像云一樣高擎，昭示天下。』
禪師懷讓前往衡岳，居住在般若寺（Prajna Temple）。
度化沙彌希遷（Xi Qian，人名）。
（希遷）問：『和尚百年之後，我應當依附何人？』六祖說：『尋思去。』
六祖命令弟子前往新州國恩寺（Guoen Temple）建造報恩塔。
玄宗（Xuanzong，唐玄宗，名隆基）。
玄宗癸丑年（開元元先天二，公元713年或714年）。
六祖辭別大眾，返回新州。
六祖對門人說：『我想要返回新州，你們快點準備船隻。』大眾極力挽留。六祖說：『諸佛出現於世，尚且示現涅槃，有來必有去，這是常理。我的這個形骸，歸去必定有所歸宿。』大眾說：
【English Translation】 Bodhi (Enlightenment).
Xiangfu Yin (Name of a Chan master) said: 'The First Ancestor (Bodhidharma) showed the essentials of entering the Path, which are nothing more than principle and practice. Now the Sixth Ancestor (Huineng) demonstrates the Samadhi of One Form and the Samadhi of One Practice, dissolving the emotional views of ordinary people and sages, and developing the wonderful function of the original substance. Those who truly understand the truth personally verify it in daily life, so that they can be in accord with Suchness (tathata). Otherwise, there are obstacles everywhere, and they cannot be in accord with the Path in every thought.'
The second year of Xinhai (The specific year needs to be determined based on the context).
The year of Renzi (The specific year needs to be determined based on the context, Taiji Yuan Xuanzong Xiantian Yuan is the reign title).
The Sixth Ancestor transmits the Dharma.
The Sixth Ancestor told Huai Rang (Name of a person), Xing Si (Name of a person), and others: 'I am ashamed to have received the robe and Dharma of Master Ren (Hongren), and now I am speaking the Dharma for you, but I will not pass on the robe. Because your nature and roots are pure and mature, you are capable of great things. Listen to my verse: The mind-ground contains all kinds of seeds, and universal rain will cause them all to sprout. Once you have a sudden understanding of the nature of the flower, the Bodhi fruit will naturally be achieved.'
Xiangfu Yin said: 'The Sixth Ancestor expounded the Dharma when the Dharma fortune was flourishing and the faculties of sentient beings were ripe. His teachings were like timely rain from great clouds, universally nourishing all things to sprout. Thereafter, if one thing is not right, one will be trampled underfoot by a colt. Establishing the Samadhi of No Form, directly targeting those with great capacity, not falling into the order of stages. The news from Lingnan all comes from here. One flower blooms five petals, and two cassia trees flourish. Sudden enlightenment of the nature of the flower, and the Bodhi fruit is naturally achieved. The Way of Bodhidharma thus stands like a mountain, soaring like a cloud, illuminating the world.'
Chan Master Huai Rang went to Hengyue and resided in Prajna Temple.
Ordained the novice monk Xi Qian (Name of a person).
(Xi Qian) asked: 'After the Abbot passes away, who should I rely on?' The Sixth Ancestor said: 'Go and contemplate.'
The Sixth Ancestor ordered his disciples to go to Guoen Temple in Xinzhou to build a Pagoda of Gratitude.
Xuanzong (Emperor Xuanzong of Tang Dynasty, personal name Longji).
The year of Guichou of Xuanzong (Kaiyuan Yuan Xiantian Er, 713 AD or 714 AD).
The Sixth Ancestor bid farewell to the assembly and returned to Xinzhou.
The Sixth Ancestor said to his disciples: 'I want to return to Xinzhou, you should quickly prepare the boats.' The assembly strongly urged him to stay. The Sixth Ancestor said: 'Even the Buddhas appear in the world, they still demonstrate Nirvana. There is coming and there is going, this is the constant principle. This body of mine, returning must have a destination.' The assembly said:
師從此去。蚤晚可回。祖曰。葉落歸根。來時無口。及示讖垂誡等。如錄所載。
法師京兆大薦福寺義凈寂。
凈從咸亨二年出西域。經二十五年。歷三十餘國。得梵本經論四百部。以天冊元年乙未仲夏還。至洛陽。天后親迎于上東門。命修文館大學士李嶠。兵部侍郎張說等。二十餘人。同於薦福寺翻譯。弘法之功。不在奘下。寂。敕塔龍門北岡。
第六世曹溪大鑒祖示寂。
八月三日祖示眾已。沐浴端坐。至三更奄然遷化。異香彌空。白虹委地。林木改色。禽獸哀鳴。遠近緇素。如失所天。
十一月十三日奉祖龕並衣缽歸曹溪。
時廣韶新三州官僚。暨門人。僧俗。爭迎真身。莫決所之。乃焚香禱曰。香菸指處。師所歸焉。時香菸直貫曹溪。乃奉龕歸曹溪。塔曰元和靈照。入塔時。白光自塔起上亙天。三日始散。
祖春秋七十六。三十四傳衣。三十八剃髮。說法三十八年。
歷年表曰。自西竺一祖嗣統于周穆王癸酉。至貞定王辛卯。佛滅五百年。為正法住世之初。九祖皆躬承聖記。密持心印。東震聖人之教。顯示倫常。世賴以治。而人心尚有約束。自貞定王壬辰。至東漢光武辛亥。佛滅一千年。大法行於西竺者。周遍純熟。而東震聖人之教。毀於秦。厖出於諸子
【現代漢語翻譯】 現代漢語譯本： 師父從這裡離去，早晚可以回來嗎？祖師說：『葉落歸根，來時無口。』以及所示的讖語和垂誡等，都如記錄所記載。
法師義凈（Yijing）在京兆（今西安）大薦福寺圓寂。
義凈從咸亨二年（671年）出發前往西域，經歷了二十五年，走過三十多個國家，獲得梵文佛經和論著四百部，以天冊元年乙未年（695年）仲夏回到洛陽。武則天（天后）親自在上東門迎接，命令修文館大學士李嶠、兵部侍郎張說等二十餘人，一同在薦福寺翻譯。弘揚佛法的功績，不在玄奘（Xuanzang）之下。圓寂后，敕令在龍門北岡建塔。
第六世曹溪大鑒祖師（指慧能 Huineng）圓寂。
八月初三，祖師向大眾開示完畢，沐浴後端坐，到三更時安詳圓寂。奇異的香味瀰漫天空，白色的彩虹垂向地面，林木改變了顏色，禽獸哀鳴。遠近的僧人和俗人，如同失去了依靠。
十一月十三日，將祖師的龕和衣缽送回曹溪。
當時，廣州、韶州、新州三州的官員，以及門人、僧人和俗人，爭相迎請真身，無法決定送到哪裡。於是焚香禱告說：『香菸指向的地方，就是師父應該歸去的地方。』當時香菸直直地飄向曹溪，於是將龕送回曹溪。塔名為元和靈照塔。入塔時，白光從塔上升起，直達天空，三天後才消散。
祖師享年七十六歲，是第三十四代傳衣缽者，三十八歲剃度，說法三十八年。
歷年表說：從西竺第一代祖師繼承道統于周穆王癸酉年（約公元前967年），到周貞定王辛卯年（公元前440年），佛滅度五百年，是正法住世的初期。九位祖師都親自承受聖人的記述，秘密持有心印，在東土震旦弘揚聖人的教誨，顯示倫理綱常，社會賴以治理，而人心尚有約束。從周貞定王壬辰年（公元前439年）到東漢光武帝辛亥年（33年），佛滅度一千年，大法在西竺盛行，周遍純熟。而東土震旦聖人的教誨，被秦朝焚燬，龐雜的學說出自於諸子百家。
【English Translation】 English version: The master departs from here. Can he return sooner or later? The Patriarch said, 'Fallen leaves return to their roots; when coming, there is no mouth.' And the prophecies and admonitions shown, etc., are as recorded.
The Dharma Master Yijing (義凈) passed away at the Da Jianfu Temple in Jingzhao (京兆, present-day Xi'an).
Yijing departed for the Western Regions in the second year of Xianheng (咸亨二年, 671 AD), spent twenty-five years, traveled through more than thirty countries, and obtained four hundred volumes of Sanskrit scriptures and treatises. He returned to Luoyang in the mid-summer of the first year of Tiance (天冊元年, 695 AD). Empress Wu Zetian (天后) personally welcomed him at the Shangdong Gate and ordered the Grand Academician of the Xiuwen Hall, Li Qiao, the Vice Minister of the Ministry of War, Zhang Yue, and more than twenty others to translate together at the Jianfu Temple. His merit in propagating the Dharma was no less than that of Xuanzang (玄奘). After his death, an imperial order was issued to build a pagoda for him on the northern hill of Longmen.
The Sixth Patriarch of Caoxi, Great Master Jian (referring to Huineng 慧能), passed away.
On the third day of the eighth month, after the Patriarch finished instructing the assembly, he bathed and sat upright. At the third watch of the night, he passed away peacefully. A strange fragrance filled the air, a white rainbow descended to the ground, the trees changed color, and the birds and animals mourned. Monks and laypeople from near and far felt as if they had lost their reliance.
On the thirteenth day of the eleventh month, the Patriarch's shrine and robe were returned to Caoxi.
At that time, officials from the three prefectures of Guangzhou, Shaozhou, and Xinzhou, as well as disciples, monks, and laypeople, competed to welcome the true body, unable to decide where to take it. So they burned incense and prayed, saying, 'Wherever the incense smoke points, that is where the Master should return.' At that time, the incense smoke went straight to Caoxi, so the shrine was returned to Caoxi. The pagoda was named the Yuanhe Lingzhao Pagoda. When it was placed in the pagoda, a white light rose from the pagoda and reached the sky, not dissipating for three days.
The Patriarch lived to be seventy-six years old, was the thirty-fourth generation to inherit the robe, was tonsured at thirty-eight, and preached the Dharma for thirty-eight years.
The chronological table says: From the first patriarch of West India inheriting the lineage in the year Guiyou of King Mu of Zhou (周穆王癸酉, approximately 967 BC) to the year Xinmao of King Zhending of Zhou (周貞定王辛卯, 440 BC), five hundred years after the Buddha's Nirvana, was the beginning of the Proper Dharma's dwelling in the world. The nine patriarchs all personally received the records of the sages, secretly held the mind seal, promoted the teachings of the sages in East Zhendan (震旦, ancient name for China), displayed ethical norms, and society relied on them for governance, and people's hearts still had restraints. From the year Renchen of King Zhending of Zhou (周貞定王壬辰, 439 BC) to the year Xinhai of Emperor Guangwu of the Eastern Han (東漢光武辛亥, 33 AD), one thousand years after the Buddha's Nirvana, the Great Dharma flourished in West India, becoming widespread and mature. But the teachings of the sages in East Zhendan were destroyed by the Qin Dynasty, and complex doctrines emerged from the various schools of thought.
。漢儒之矯雜。人心日失其真。不可收拾。若非佛法攝受之。則漸不可救。於是金身應夢。像法東垂。所以慈濟四生。陰翊王化者。至矣。自壬辰至梁武帝丁未大通元年。佛滅一千將五百年。大教東來。已四百六十年。三乘內典。廣事翻研。梵行高流。咸資神用。化儀既洽。宗旨未申。般若智光。於焉運照。少林初祖雖則直接上根。然實無機不被。無法不周。安心懺罪。大地眾生聞斯二者。尚何佛之可成。法之可說。自丁未至唐玄宗癸丑開元二年。二百餘年之間。六世相承。正位凝命。真機密用。厚植深培。佛祖之道。至曹溪而始集。此後南嶽青原。分燈照世。心宗綿亙。雖無分今古。然化隨時異。道以人弘。時節因緣。間不容髮也。
宗統編年卷之十 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之十一
第七世祖
諱懷讓。金州杜氏子。住南嶽般若寺。
唐玄宗甲寅開元二年。
第七世南嶽祖嗣宗統(三十一年)。
青原祖同嗣宗統(二十七年) 發明(南嶽青原。同紹曹溪正脈。臨濟實統五宗。直接單傳。故書法如此)。
六祖支下禪師永嘉玄覺寂。
覺住溫江。學者輻輳。號真覺。十月日。辭眾端坐入滅。覺嘗著證道歌。感
【現代漢語翻譯】 現代漢語譯本：漢代儒生的矯揉造作相互摻雜，導致人心日益失去本真，以至於無法收拾。如果不是佛法攝受教化，情況會變得越來越不可救藥。因此，金身佛像應夢顯靈，佛法東傳。所以說，佛法慈悲濟度四生，暗中輔佐王道教化，功德至高無上。從壬辰年到梁武帝丁未大通元年（527年），佛滅度一千將近五百年，大乘佛教東傳已經四百六十年。三乘內典被廣泛地翻譯研究，精通梵行的僧侶都憑藉神通妙用弘揚佛法。教化的形式已經完備，但宗旨還沒有完全闡明。般若智慧的光芒，於是開始照耀世間。少林初祖（菩提達摩）雖然是直接接引上根利智之人，但實際上對任何根器的人都不捨棄，對任何法門都無不周遍。安心和懺罪這兩個法門，大地眾生聽聞之後，還有什麼佛不能成，什麼法不能說呢？從丁未年到唐玄宗癸丑開元二年（714年），二百多年間，六代祖師相承，端正地位，凝聚天命。真正的機鋒妙用，深厚地植根和培養。佛祖之道，到曹溪慧能大師才開始集大成。此後，南嶽懷讓、青原行思，分燈照世，心宗綿延不絕。雖然佛性沒有古今之分，但教化隨著時代而變化，道靠人來弘揚，時節因緣，絲毫不能錯過。
宗統編年卷之十 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之十一
第七世祖
諱懷讓（Huai Rang），金州杜氏之子，住在南嶽般若寺。
唐玄宗甲寅開元二年（714年）。
第七世南嶽祖師懷讓嗣宗統（三十一年）。
青原祖師行思同嗣宗統（二十七年）。發明（南嶽、青原，共同繼承曹溪慧能的正脈。臨濟宗實際上統領五宗，直接單傳，所以書法如此）。
六祖慧能支下的禪師永嘉玄覺寂滅。
玄覺住在溫江，學者像車輻一樣聚集。號為真覺。十月某日，向大眾告別，端坐入滅。玄覺曾經著有《證道歌》，感動...
【English Translation】 English version: The affectations and intermingling of Han Confucian scholars caused people's hearts to increasingly lose their true nature, to the point of being beyond repair. If it were not for the acceptance and guidance of Buddhism, the situation would become increasingly hopeless. Therefore, the golden Buddha body appeared in a dream, and the Buddhist Dharma spread eastward. Thus, it can be said that the Buddhist Dharma compassionately saves the four types of beings and secretly assists the kingly way of governance, its merits are supreme. From the Ren Chen year to the Ding Wei year of the first year of Datong of Emperor Wu of Liang (527 AD), nearly five hundred years after the Buddha's Parinirvana, the Great Vehicle Buddhism had been transmitted eastward for four hundred and sixty years. The Three Vehicle inner scriptures were widely translated and studied, and monks proficient in Brahman practices all relied on their supernatural abilities to promote the Dharma. The forms of teaching were already complete, but the tenets had not yet been fully elucidated. The light of Prajna wisdom, therefore, began to illuminate the world. Although the First Ancestor of Shaolin (Bodhidharma) directly received those with superior faculties, in reality, he did not abandon anyone, regardless of their capacity, and he was all-encompassing in every Dharma gate. The two Dharma gates of pacifying the mind and repentance, after the sentient beings of the earth hear them, what Buddha cannot be attained, what Dharma cannot be spoken? From the Ding Wei year to the Gui Chou year of the second year of Kaiyuan of Emperor Xuanzong of Tang (714 AD), over two hundred years, six generations of patriarchs succeeded each other, rectifying their positions and solidifying the Mandate of Heaven. The true subtle functions were deeply rooted and cultivated. The Way of the Buddha and the Patriarchs only began to be fully realized with the Great Master Huineng of Caoxi. Thereafter, Nanyue Huairang and Qingyuan Xingsi, divided the lamp to illuminate the world, and the Mind School continued uninterrupted. Although Buddha-nature has no distinction between ancient and modern, the teachings change with the times, and the Way is promoted by people. The causal conditions of time cannot be missed even by a hair's breadth.
Chronicles of the Lineage, Volume 10 Supplement to the Buddhist Canon, Volume 86, No. 1600, Chronicles of the Lineage
Chronicles of the Lineage, Volume 11
The Seventh Ancestor
Given name Huairang (Huai Rang), son of the Du family of Jinzhou, resided at the Prajna Temple in Nanyue.
The second year of Kaiyuan of Emperor Xuanzong of Tang, Jia Yin year (714 AD).
The Seventh Ancestor of Nanyue, Huairang, succeeded the lineage (thirty-one years).
Ancestor Xingsi of Qingyuan also succeeded the lineage (twenty-seven years). Explanation (Nanyue and Qingyuan jointly inherited the orthodox lineage of Huineng of Caoxi. The Linji School actually leads the five schools, directly transmitting in a single line, hence the calligraphy is like this).
The Chan Master Yongjia Xuanjue, a branch of the Sixth Ancestor Huineng, entered Nirvana.
Xuanjue resided in Wenjiang, and scholars gathered like spokes on a wheel. He was known as Zhenjue. On a certain day in October, he bid farewell to the assembly and entered Nirvana in a seated posture. Xuanjue once wrote the 'Song of Enlightenment,' which moved...
定中觀見。字字皆成金色。時有梵僧。傳歸西竺。翻成梵筴。稱為東土大乘經。
乙卯三年。
丙辰四年。
五祖支下第二世禪師嵩岳元圭寂。
圭伊闕人。嗣嵩岳宴。隱於岳之龐塢。一日有神人率群從來謁。睹其貌。奇偉非常。乃問曰。善來仁者。何為而至。神曰。師寧識我耶。圭曰。佛與眾生。吾一目之。豈分別耶。神曰。吾此岳神也。能生死於人。師安得一目我哉。圭曰。吾本不生。汝焉能死。吾視身與空等。視吾與汝等。汝能壞空與汝乎。神稽首曰。我亦聰明正直於余神。愿授以正戒。圭曰。汝既乞戒。即既戒矣。戒外無戒。又何戒哉。師曰。此理也。我聞茫昧。止求師戒。我身為門弟子。圭即秉爐正幾曰。付汝五戒。若能奉持。即應曰能。曰謹受教。圭曰。汝能不淫乎。曰我亦娶也。圭曰。非謂此也。謂無羅欲也。曰能。圭曰。汝能不盜乎。曰何乏我也。焉有盜取哉。圭曰。非謂此也。謂享而福淫。不供而禍善也。曰能。圭曰。汝能不殺乎。曰實司其柄。焉曰不殺。圭曰。非謂此也。謂有濫誤疑混也。曰能。圭曰。汝能不妄乎。曰我正直焉有妄乎。圭曰。非謂此也。謂先後不合天心也。曰能。圭曰。汝不遭酒敗乎。曰能。圭曰。如是為佛戒也。以有心奉持。而無心拘執。以有心為
【現代漢語翻譯】 現代漢語譯本： 在禪定中觀照，每一個字都呈現金色。當時有一位梵僧，將此經傳回西竺（古印度）。翻譯成梵文書卷，被稱為東土（中國）的大乘經典。
乙卯三年（公元835年）。
丙辰四年（公元836年）。
五祖（弘忍）門下第二世禪師嵩岳元圭圓寂。
元圭是伊闕（今河南洛陽龍門）人，師承嵩岳宴禪師，隱居在嵩岳的龐塢。一天，有神人率領眾多隨從前來拜謁。看到元圭禪師的相貌，神人覺得奇特偉岸，於是問道：『善來仁者（對修行人的尊稱），您為何而來？』神說：『禪師難道不認識我嗎？』元圭說：『佛與眾生，我在同一個層面上看待，哪裡會有分別呢？』神說：『我是此山的岳神，能夠掌握人的生死，禪師怎麼能平等地看待我呢？』元圭說：『我本來就沒有生，你又怎麼能讓我死？我看待自身與虛空一樣，看待我與你一樣，你能破壞虛空和我嗎？』神稽首（叩頭）說：『我在眾神之中也算是聰明正直的，希望禪師能授予我正戒。』元圭說：『你既然乞求戒律，就已經受戒了。戒律之外沒有別的戒律，還要什麼戒呢？』神說：『這個道理，我聽了還很迷惑，只是請求禪師授予我戒律，我願意成為您的門下弟子。』元圭於是擺好香爐，端正幾案，說：『我授予你五戒，如果能奉持，就回答「能」。』神說：『謹遵教誨。』元圭說：『你能不邪淫嗎？』神說：『我也娶妻啊。』元圭說：『不是說這個，是說沒有貪求淫慾之心。』神說：『能。』元圭說：『你能不偷盜嗎？』神說：『我什麼都不缺，哪裡需要偷盜呢？』元圭說：『不是說這個，是說享受供奉卻降下災禍，不供奉就降下福祉。』神說：『能。』元圭說：『你能不殺生嗎？』神說：『我實際上掌管著殺生的權力，怎麼能說不殺生呢？』元圭說：『不是說這個，是說不要有濫殺、誤殺、疑殺的情況。』神說：『能。』元圭說：『你能不妄語嗎？』神說：『我正直無私，哪裡會有妄語呢？』元圭說：『不是說這個，是說所作所為不符合天心。』神說：『能。』元圭說：『你不會因為飲酒而犯錯嗎？』神說：『能。』元圭說：『這樣就是佛戒了。要以有心奉持，而無心執著，以有心為……』
【English Translation】 English version: Contemplating in Samadhi (deep meditation), every word transformed into golden script. At that time, a Brahmin monk transmitted it back to West India (ancient India). It was translated into Sanskrit scrolls and called a Mahayana scripture of the Eastern Land (China).
In the third year of Yimao (835 AD).
In the fourth year of Bingchen (836 AD).
The second-generation Chan master under the Fifth Patriarch (Hongren), Songyue Yuangui, passed away.
Yuangui was a native of Yique (present-day Longmen, Luoyang, Henan). He was a disciple of Chan Master Songyue Yan and lived in seclusion in Pangwu of Songyue Mountain. One day, a deity led a group of followers to pay homage. Seeing Chan Master Yuangui's appearance, the deity found him extraordinary and majestic, and asked: 'Welcome, benevolent one (a respectful term for practitioners), why have you come?' The deity said: 'Does the master not recognize me?' Yuangui said: 'Buddhas and sentient beings, I view them equally. How could there be any distinction?' The deity said: 'I am the mountain deity of this mountain, capable of controlling people's lives and deaths. How can the master view me equally?' Yuangui said: 'I was originally unborn, how can you cause me to die? I view my body as equal to emptiness, I view myself as equal to you. Can you destroy emptiness and me?' The deity bowed his head and said: 'Among the deities, I am considered intelligent and upright. I wish to be granted the precepts.' Yuangui said: 'Since you request the precepts, you have already received them. There are no precepts outside of the precepts, what other precepts are needed?' The deity said: 'I am still confused by this principle, I only ask the master to grant me the precepts, I am willing to become your disciple.' Yuangui then arranged the incense burner and straightened the table, saying: 'I grant you the five precepts. If you can uphold them, answer "I can."' The deity said: 'I respectfully accept your teachings.' Yuangui said: 'Can you abstain from sexual misconduct?' The deity said: 'I am also married.' Yuangui said: 'I am not referring to that, but to the absence of craving for lust.' The deity said: 'I can.' Yuangui said: 'Can you abstain from stealing?' The deity said: 'I lack nothing, why would I need to steal?' Yuangui said: 'I am not referring to that, but to enjoying offerings and bringing disaster, or not receiving offerings and bringing blessings.' The deity said: 'I can.' Yuangui said: 'Can you abstain from killing?' The deity said: 'I actually control the power of killing, how can I say I do not kill?' Yuangui said: 'I am not referring to that, but to avoiding indiscriminate killing, accidental killing, or killing based on doubt.' The deity said: 'I can.' Yuangui said: 'Can you abstain from false speech?' The deity said: 'I am upright and selfless, how could I engage in false speech?' Yuangui said: 'I am not referring to that, but to actions that do not align with the will of Heaven.' The deity said: 'I can.' Yuangui said: 'Will you not be ruined by alcohol?' The deity said: 'I can.' Yuangui said: 'This is the Buddhist precept. Uphold it with intention, but without attachment, with intention to...'
物。而無心想身。能如是。則先天地生不為精。後天地死不為老。終日變化而不為動。畢盡寂默而不為休。信此則雖娶非妻也。雖饗非取也。雖柄非權也。雖作非故也。雖醉非惛也。若能無心於萬物。則羅欲不為淫。福淫禍善不為盜。濫誤疑混不為殺。先後違天不為妄。惛荒顛倒不為醉。是謂無心也。無心則無戒。無戒則無心。無佛無眾生。無汝及無我。孰為戒哉。神曰。我神通亞佛。圭曰。汝神通十句。五能五不能。佛則十句。七能三不能。神竦然避席跪啟曰。可得聞乎。圭曰。汝能戾上帝。東天行而西七曜乎。曰不能。汝能奪地祗。融五嶽而結四流乎。曰不能。圭曰。是謂五不能也。佛能空一切相。成萬法智。而不能即滅定業。佛能知群有性。窮億劫事。而不能化導無緣。佛能度無量有情。而不能盡眾生界。是為三不能也。定業亦不牢久。無緣亦是一期。眾生界本無增減。如我解佛。亦無神通也。但能以無心通達一切法爾。神曰。我誠淺昧。未聞空義。師所授戒。我當奉行。今愿報慈德。效我所能。圭曰。我觀身無物。觀法無常。塊然更有何欲耶。神曰。師必命我為世間事。展我小神功。使已發心。初發心。未發心。不信心。必信心。五等人目我神蹤。知有佛。有神。有能。有不能。有自然。有非自然者。圭曰。
【現代漢語翻譯】 現代漢語譯本 物。而無心想身。能如是，則先天地生不為精，後天地死不為老，終日變化而不為動，畢盡寂默而不為休。信此則雖娶非妻也，雖饗非取也，雖柄非權也，雖作非故也，雖醉非惛也。若能無心於萬物，則羅欲不為淫，福淫禍善不為盜，濫誤疑混不為殺，先後違天不為妄，惛荒顛倒不為醉，是謂無心也。無心則無戒，無戒則無心，無佛無眾生，無汝及無我，孰為戒哉？ 神曰：『我神通亞佛。』 圭曰：『汝神通十句，五能五不能。佛則十句，七能三不能。』 神竦然避席跪啟曰：『可得聞乎？』 圭曰：『汝能戾上帝（神的名字），東天行而西七曜（星的名字）乎？』 曰：『不能。』 『汝能奪地祗（神的名字），融五嶽（山的名稱）而結四流（河流的名稱）乎？』 曰：『不能。』 圭曰：『是謂五不能也。佛能空一切相，成萬法智，而不能即滅定業。佛能知群有性，窮億劫事，而不能化導無緣。佛能度無量有情，而不能盡眾生界。是為三不能也。定業亦不牢久，無緣亦是一期，眾生界本無增減。如我解佛，亦無神通也，但能以無心通達一切法爾。』 神曰：『我誠淺昧，未聞空義。師所授戒，我當奉行。今愿報慈德，效我所能。』 圭曰：『我觀身無物，觀法無常，塊然更有何欲耶？』 神曰：『師必命我為世間事，展我小神功，使已發心、初發心、未發心、不信心、必信心五等人目我神蹤，知有佛，有神，有能，有不能，有自然，有非自然者。』 圭曰：
【English Translation】 English version Things. And without mind thinking of the body. If one can be like this, then before heaven and earth were born, one is not essence; after heaven and earth die, one is not old; all day long changing and not moving; completely silent and not resting. Believing this, then though marrying, it is not taking a wife; though feasting, it is not taking food; though holding a handle, it is not holding power; though acting, it is not intentional; though drunk, it is not confused. If one can be without mind towards all things, then coveting desire is not lust; blessing lust and harming goodness is not stealing; excessive mistakes and confused doubts are not killing; acting before or against heaven is not lying; confused and inverted wilderness is not drunkenness. This is called 'no-mind'. No-mind then is no precepts; no precepts then is no-mind; no Buddha and no sentient beings; no you and no me. Who is there to be bound by precepts? The spirit said, 'My supernatural powers are second only to the Buddha.' Gui said, 'Your supernatural powers have ten aspects, five that you can do and five that you cannot. The Buddha's have ten aspects, seven that he can do and three that he cannot.' The spirit, startled, left his seat, knelt, and said, 'May I hear them?' Gui said, 'Can you defy the Supreme God (Shangdi), travel the eastern sky and control the seven luminaries (Qiyao, planets) in the west?' The spirit said, 'I cannot.' 'Can you seize the earth gods (Dizhi), melt the five peaks (Wuyue, mountains) and connect the four streams (Siliu, rivers)?' The spirit said, 'I cannot.' Gui said, 'These are the five things you cannot do. The Buddha can empty all forms and achieve wisdom of all dharmas, but he cannot immediately extinguish fixed karma. The Buddha can know the nature of all beings and exhaust the affairs of countless kalpas, but he cannot transform and guide those without affinity. The Buddha can liberate countless sentient beings, but he cannot exhaust the realm of sentient beings. These are the three things he cannot do. Fixed karma is not firmly fixed for long, those without affinity exist only for a period, and the realm of sentient beings inherently neither increases nor decreases. As I understand the Buddha, he also has no supernatural powers, but can only use no-mind to penetrate all dharmas as they are.' The spirit said, 'I am truly shallow and ignorant, and have not heard the meaning of emptiness. The precepts that the master has taught, I shall uphold and practice. Now I wish to repay your kindness and offer my abilities.' Gui said, 'I see the body as without substance, and the dharma as impermanent. Being like a clod of earth, what desires could I have?' The spirit said, 'The master must command me to do worldly affairs, display my small divine powers, so that the five kinds of people—those who have already developed the aspiration for enlightenment, those who are just beginning to develop it, those who have not yet developed it, those who lack faith, and those who are certain in their faith—will witness my divine traces and know that there are Buddhas, there are gods, there are abilities, there are inabilities, there is the natural, and there is the non-natural.' Gui said:
無為是。無為是。神曰。佛亦使神護法。師寧隳叛佛耶。愿隨意垂誨。圭不得已而言曰。東巖寺之障。莽然無樹。北岫有之。而背非屏擁。汝能移北樹于東嶺乎。神曰。已聞命矣。然昏夜必有喧動。愿師無駭。即作禮而去。圭門送之。見儀衛逶迤。如王者之狀。其夕果有暴風吼雷。棟宇搖盪。圭曰。神言徴矣。眾可無怖。詰旦和霽。則北巖松栝。盡移東嶺。森然行植。圭謂其眾曰。毋令外知。至是年丙辰。囑門人曰。吾始居東嶺。吾滅。汝當置吾骸于彼。言訖。若委蛻焉。
詔謚三祖鑒智禪師塔曰覺寂之塔(從淮南節度使張延賞疏請也)。
詔曹溪塔主令韜赴闕辭疾不起。
韜依六祖出家。祖寂。為塔主。帝聆其德風。詔令赴闕。韜以疾辭。
丁巳五年。
律師光州道岸寂。
岸潁川唐氏名家子。少多奇概。遊學江淮。討論百氏。遂洗心出家。堅修律儀。深入禪慧。常居會稽龍興寺。中宗親率六宮請法稟戒。影象于林光宮。御製贊曰。戒珠皎潔。慧流清凈。身局五篇。心融入定。學綜真典。觀通實性。維持法務。綱統僧政。律藏冀兮。傳芳象教。因乎充盛。歷總名藍。極承帝眷。力辭還山。以是年八月十日。右脅而逝。門人皆極一時之選。禮部侍郎姚奕撰碑記。
戊午六
【現代漢語翻譯】 現代漢語譯本 『無為』是真諦，『無為』是真諦。神說道：『佛陀也派遣神來護衛佛法，禪師您難道要背叛佛陀嗎？』希望您隨意指示。圭禪師不得已說道：『東巖寺前空曠沒有樹木，北邊山上有樹，但背面沒有形成屏障。你能把北邊的樹移到東邊的山嶺上嗎？』神說：『已經聽從您的命令了。然而，昏暗的夜晚必定會有喧鬧震動，希望禪師不要驚駭。』說完就行禮離開了。圭禪師送到門口，看見儀仗隊伍逶迤綿延，如同王者出行一樣。當晚果然有暴風怒吼，雷聲震動，房屋搖晃。圭禪師說：『神的話應驗了。大家不必害怕。』第二天早晨，天氣晴朗，北巖的松樹柏樹，全部移到了東邊的山嶺上，整齊地排列種植。圭禪師對他的弟子們說：『不要讓外面的人知道。』到了這年丙辰年（具體年份需要根據上下文推算），圭禪師囑咐弟子們說：『我最初居住在東嶺，我圓寂后，你們應當把我的遺骸安放在那裡。』說完，就像脫掉外殼一樣圓寂了。
皇帝下詔追諡三祖鑒智禪師，塔名為覺寂之塔（這是淮南節度使張延賞上疏請求的）。
皇帝下詔讓曹溪塔主令韜赴京，令韜以生病為由推辭不去。
令韜依止六祖慧能（六祖）出家。六祖慧能圓寂后，令韜擔任塔主。皇帝聽聞他的德行，下詔讓他赴京。令韜以生病為由推辭。
丁巳五年（具體年份需要根據上下文推算）。
律師光州道岸圓寂。
道岸是潁川唐氏名門之後。年少時就有很多奇特的想法。遊學于江淮一帶，討論諸子百家之學。於是洗心革面出家，堅定地修持律儀，深入禪定和智慧。常住在會稽龍興寺。唐中宗親自率領後宮嬪妃請他講法並受戒，並將他的畫像畫在林光宮。皇帝親自撰寫讚語說：『戒律如明珠般皎潔，智慧如流水般清澈。身行五篇之戒，心融入禪定之中。學問貫通真典，觀照通達實性。維持佛法事務，統領僧團政務。律藏得以傳承，佛法得以流芳。因此而充實興盛，歷任名寺住持。極受皇帝的恩寵，極力推辭還山。』于這年八月十日，右脅而逝。他的弟子都是當時一時之選。禮部侍郎姚奕撰寫碑記。
【English Translation】 English version 'Non-action' is the truth, 'non-action' is the truth. The spirit said, 'The Buddha also sends spirits to protect the Dharma. Master, are you going to betray the Buddha?' I hope you will give instructions at will. Chan Master Gui had no choice but to say, 'The front of Dongyan Temple is empty without trees. There are trees on the north mountain, but the back does not form a screen. Can you move the trees from the north to the east ridge?' The spirit said, 'I have heard your command. However, there will definitely be noise and shaking in the dark night. I hope the Chan Master will not be alarmed.' After speaking, he bowed and left. Chan Master Gui sent him to the door and saw the ceremonial guard winding and stretching, like a king traveling. That night, there was indeed a storm and thunder, and the houses shook. Chan Master Gui said, 'The spirit's words have been fulfilled. Everyone, don't be afraid.' The next morning, the weather was clear, and all the pine and cypress trees on the north rock were moved to the east ridge and planted neatly. Chan Master Gui said to his disciples, 'Don't let outsiders know.' In the year of Bingchen (the specific year needs to be calculated based on the context), Chan Master Gui instructed his disciples, 'I first lived in Dongling. After I pass away, you should place my remains there.' After speaking, he passed away as if shedding his shell.
The emperor issued an edict posthumously honoring the Third Ancestor Jianzhi Chan Master, and the pagoda was named the Pagoda of Awakening and Tranquility (this was requested by Zhang Yanshang, the envoy of Huainan).
The emperor issued an edict ordering Lingtao, the pagoda master of Caoxi, to go to the capital, but Lingtao declined to go on the grounds of illness.
Lingtao became a monk under the Sixth Patriarch Huineng (六祖). After the Sixth Patriarch Huineng passed away, Lingtao served as the pagoda master. The emperor heard of his virtuous conduct and issued an edict ordering him to go to the capital. Lingtao declined on the grounds of illness.
The fifth year of Ding Si (the specific year needs to be calculated based on the context).
The Vinaya Master Guangzhou Dao'an passed away.
Dao'an was from the famous Tang family of Yingchuan. He had many strange ideas in his youth. He traveled and studied in the Jianghuai area, discussing the learning of various schools of thought. So he repented and became a monk, firmly cultivating the precepts, and deeply entering into meditation and wisdom. He often lived in Longxing Temple in Kuaiji. Emperor Zhongzong of Tang personally led the concubines of the harem to ask him to preach the Dharma and receive the precepts, and painted his portrait in the Linguang Palace. The emperor personally wrote a eulogy saying: 'The precepts are as bright as pearls, and wisdom is as clear as flowing water. He practices the five sections of precepts, and his heart is immersed in meditation. His learning penetrates the true scriptures, and his contemplation reaches the true nature. He maintains the affairs of the Dharma and leads the affairs of the Sangha. The Vinaya Pitaka can be passed down, and the Buddha-dharma can be passed down. Therefore, it is enriched and prosperous, and he has served as the abbot of famous temples. He was extremely favored by the emperor and tried his best to return to the mountains.' On the tenth day of August of this year, he passed away on his right side. His disciples were all the best of the time. Yao Yi, the vice minister of the Ministry of Rites, wrote the epitaph.
年。
己未七年。
瑜伽教主金剛智至自西域敕迎就慈恩寺(瑜伽教始此。梵語瑜伽。此云相應。謂三業清凈。表裡如一也。吾佛設教。一死生之理。達鬼神之情。通幽明之故。慈悲所緣。緣苦眾生。以顯密語。令眾生直悟本心。脫離業苦。其名曰灌頂真言。如以甘露直灌頂門。透體清涼。除人熱惱也。始於阿難施食。不空三藏宣密言于唐土。梁集大德。纂為水陸科儀。以通三界幽顯靈祗。自此僧徒因為瑜伽佛事。然必須戒行精嚴。理觀通達。方能加持感應。若自破律儀。借營私食。非惟無益。損失多多。不可不慎也)。
智南印度人。傳通三藏。及瑜伽密部。以開元己未達于番禺來京。敕就慈恩寺。尋徙薦福。凡所住之剎。必建大曼拏羅灌頂道場。作法祈雨。無不立應。玄宗深敬信之。異跡赫然。傾動內外。不空三藏等。皆師事之。理無不通。事無不驗。隨問剖陳。如鐘虛受。至於語默興居。凝然不改。喜怒逆順。無有異容。瞻禮者莫知津涯。自然率服。
庚申八年。
辛酉九年。
禪師神會詔住南陽龍興寺。
壬戌十年。
癸亥十一年。
祖度道一。
一在衡岳。日唯坐禪。祖知是法器。往問曰。大德坐禪圖甚麼。一曰。圖作佛。祖乃取一磚。于
【現代漢語翻譯】 己未七年（719年）。
瑜伽教主金剛智（Vajrabodhi，意為金剛智慧）從西域來到，皇帝下令迎接他到慈恩寺。（瑜伽教由此開始。梵語瑜伽（Yoga），意為相應，指身、口、意三業清凈，表裡如一。我佛設立教義，闡述生死之理，通達鬼神之情，瞭解幽明之事。慈悲所緣，緣于受苦的眾生，用顯密之語，令眾生直接領悟本心，脫離業力之苦。其名為灌頂真言，如同用甘露直接灌入頂門，使全身清涼，消除人的熱惱。始於阿難施食，不空三藏（Amoghavajra）在唐土宣揚密言。梁朝集合大德，編纂為水陸科儀，以溝通三界幽顯靈祗。自此僧徒因此做瑜伽佛事。然而必須戒行精嚴，理觀通達，才能加持感應。若自身破壞律儀，藉此營私謀食，非但無益，損失甚多，不可不慎。）
金剛智是南印度人，精通三藏，以及瑜伽密部。在開元己未年（719年）到達番禺，來到京城。皇帝下令他住在慈恩寺，不久遷往薦福寺。凡是他所住的寺廟，必定建立大曼拏羅（Mandala，壇場）灌頂道場，作法祈雨，沒有不立即應驗的。玄宗皇帝（唐玄宗）對他非常敬信，奇異的事蹟非常顯著，震動朝廷內外。不空三藏等人，都以他為師。道理沒有不通達的，事情沒有不應驗的。隨問隨答，如鐘虛心接受。至於他的言語、沉默、舉止、安居，始終不變。喜悅、憤怒、逆境、順境，都沒有不同的表情。瞻仰禮拜的人不知道他的深淺，自然而然地信服。
庚申八年（720年）。
辛酉九年（721年）。
禪師神會被詔令住在南陽龍興寺。
壬戌十年（722年）。
癸亥十一年（723年）。
祖度道一。
道一在衡岳，每天只是坐禪。祖師（馬祖道一）知道他是法器，前去問道：『大德坐禪想做什麼？』道一說：『想作佛。』祖師於是拿一塊磚頭，在
【English Translation】 The seventh year of Jiwei (719 AD).
Vajrabodhi (瑜伽教主金剛智, meaning 'Diamond Wisdom'), the master of Yoga, arrived from the Western Regions. An imperial edict welcomed him to the Ci'en Temple. (This marks the beginning of the Yoga school. The Sanskrit word 'Yoga' (瑜伽) means 'correspondence,' referring to the purity of body, speech, and mind, with inner and outer consistency. Our Buddha established teachings to explain the principles of life and death, understand the emotions of ghosts and spirits, and comprehend the affairs of the visible and invisible realms. Compassion is directed towards suffering beings, using explicit and esoteric language to enable beings to directly realize their original mind and escape the suffering of karma. This is called the Abhisheka Mantra (灌頂真言), like pouring nectar directly onto the crown of the head, making the whole body cool and refreshing, and removing people's afflictions. It began with Ananda's offering of food. Amoghavajra (不空三藏) propagated esoteric words in the Tang Dynasty. The Liang Dynasty gathered virtuous monks to compile the Water and Land Ritual (水陸科儀) to communicate with the visible and invisible spirits of the Three Realms. Since then, monks have performed Yoga Buddhist services. However, one must have strict discipline and profound understanding of principles to have efficacious blessings. If one violates the precepts and uses this for personal gain, it will not only be useless but also cause much loss. One must be cautious.)
Vajrabodhi was from South India, proficient in the Tripitaka (三藏) and the Yoga esoteric teachings. In the Jiwei year of the Kaiyuan era (719 AD), he arrived in Panyu and came to the capital. The emperor ordered him to reside in the Ci'en Temple and later moved him to the Jianfu Temple. In every temple he resided, he would establish a large Mandala (曼拏羅, altar) Abhisheka (灌頂) practice site, performing rituals to pray for rain, which always brought immediate results. Emperor Xuanzong (唐玄宗) deeply respected and believed in him. His miraculous deeds were remarkable, shaking the court and beyond. Amoghavajra (不空三藏) and others all regarded him as their teacher. There was no principle he did not understand, and no matter that did not come to pass. He answered questions readily, like a bell receiving sound. As for his speech, silence, behavior, and dwelling, he remained unchanged. In joy, anger, adversity, and fortune, he showed no different expressions. Those who gazed upon him could not fathom his depth and naturally submitted to him.
The eighth year of Gengshen (720 AD).
The ninth year of Xinyou (721 AD).
Chan Master Shenhui (禪師神會) was summoned to reside at the Longxing Temple in Nanyang.
The tenth year of Renxu (722 AD).
The eleventh year of Guihai (723 AD).
The Patriarch (馬祖道一) converted Daoyi.
Daoyi was in Hengyue, only practicing seated meditation daily. The Patriarch (祖師, Mazu Daoyi) knew he was a vessel of the Dharma and went to ask him, 'Great virtuous one, what are you trying to do by sitting in meditation?' Daoyi said, 'I want to become a Buddha.' The Patriarch then took a brick and, at
彼前庵石上磨。一曰。磨作甚麼。祖曰。磨作鏡。一曰。磨磚豈得成鏡耶。祖曰。磨磚既不成鏡。坐禪豈得成佛。一曰。如何即是。祖曰。如牛駕車。車若不行。打車即是。打牛即是。一無對。祖又曰。汝學坐禪。為學坐佛。若學坐禪。禪非坐臥。若學坐佛。佛非定相。于無住法不應取捨。汝若坐佛。即是殺佛。若執坐相。非達其理。一聞示誨。如飲醍醐。禮拜問曰。如何用心。即合無相三昧。祖曰。汝學心地法門。如下種子。我說法要。譬彼天澤。汝緣合故。當見其道。又問。道非色相。云何能見。祖曰。心地法眼。能見乎道。無相三昧。亦復然矣。一曰。有成壞否。祖曰。若以成壞聚散而見道者。非見道也。聽吾偈曰。心地含諸種。遇澤悉皆萌。三昧華無相。何壞復何成。一蒙開悟。心意超然。
大慧杲曰。而今禪人理會道。牛喻心。車喻法。但只明心。法自明矣。但只打牛。車自行矣。且喜沒交涉。若恁么。馬祖驢年。也不能得悟去。
祥符蔭曰。佛祖設教。因時而已。拈花之旨。西天諸祖。以及東土六祖以前。皆直示心源。一言契證。大鑒而後。機緣漸熟。知解橫生。於是設大法藥以藥之。迥絕言思。不容擬議。穿卻一切鼻孔。坐斷天下舌頭。不入虎穴。不得虎子。不透重關。總非活路。打車打
【現代漢語翻譯】 現代漢語譯本 彼（道一禪師）在前庵的石頭上磨東西。一人問道：『磨什麼？』祖師（道一禪師）說：『磨鏡子。』那人說：『磨磚頭怎麼能磨成鏡子呢？』祖師說：『磨磚頭既然不能磨成鏡子，坐禪又怎麼能成佛呢？』那人問：『那怎麼樣才是對的呢？』祖師說：『就像牛拉車，車如果不行，是打車對呢，還是打牛對呢？』道一禪師沒有回答。 祖師又說：『你學坐禪，是爲了學坐著的佛嗎？如果學坐禪，禪不在於坐臥。如果學坐佛，佛沒有固定的形象。對於無所執著的法，不應該取捨。你如果執著于坐佛，那就是殺佛。如果執著于坐相，就不能通達真理。』道一禪師聽了這些教誨，如同喝了醍醐（比喻美妙的佛法），禮拜問道：『如何用心，才能契合無相三昧（不執著于任何外在表象的禪定）？』 祖師說：『你學習心地法門，如下種子。我說法要，譬如天降甘霖。你因緣和合，自然能見到真道。』道一禪師又問：『道沒有色相，怎麼能見到呢？』祖師說：『心地法眼，能夠見到道。無相三昧，也是這樣。』道一禪師問：『有成壞嗎？』祖師說：『如果以成壞聚散來看待道，那就不是見道。聽我的偈子：心地含藏諸多種子，遇到雨露都會萌芽。三昧之花是無相的，哪裡會有壞和成呢？』道一禪師因此開悟，心意超脫。
大慧杲（禪師）說：『現在的禪人理解道，用牛比喻心，用車比喻法。只要明白心，法自然就明白了。只要鞭打牛，車自然就走了。』真是可笑，毫無關係。如果這樣，馬祖（道一禪師）等到驢年，也不能開悟。
祥符蔭（禪師）說：『佛祖設立教法，是應時而變的。拈花微笑的宗旨，西天（印度）的歷代祖師，以及東土（中國）六祖（慧能）以前，都是直接指示心源，一句話就能契合證悟。大鑒（慧能）之後，機緣逐漸成熟，知解橫生，於是設立大法藥來醫治。迥然絕離言語思慮，不容許任何擬議。穿透一切鼻孔，截斷天下舌頭。不入虎穴，焉得虎子。不透重關，總不是活路。打車打牛，都是爲了讓人明白心法。』
【English Translation】 English version He (Daoyi) was grinding something on a stone in front of the hermitage. Someone asked: 'What are you grinding?' The Patriarch (Daoyi) said: 'Grinding a mirror.' The person said: 'How can grinding a brick make a mirror?' The Patriarch said: 'Since grinding a brick cannot make a mirror, how can sitting in meditation lead to Buddhahood?' The person asked: 'Then what is right?' The Patriarch said: 'It's like an ox pulling a cart. If the cart doesn't move, is it right to hit the cart or hit the ox?' Daoyi had no reply. The Patriarch further said: 'Are you learning to sit in meditation to learn to be a sitting Buddha? If you are learning to sit in meditation, Zen is not about sitting or lying down. If you are learning to be a sitting Buddha, the Buddha has no fixed form. One should not accept or reject anything in the unattached Dharma. If you cling to sitting as a Buddha, you are killing the Buddha. If you cling to the form of sitting, you will not understand the truth.' After hearing these teachings, Daoyi felt as if he had drunk nectar (a metaphor for wonderful Buddhist teachings), and he bowed and asked: 'How should I use my mind to be in accordance with the Samadhi of No-Form (Zen meditation without attachment to any external appearances)?' The Patriarch said: 'You are learning the Dharma of the Mind-Ground, like planting seeds. My Dharma teachings are like the rain from the heavens. When your conditions are right, you will naturally see the Way.' Daoyi then asked: 'The Way has no form, how can it be seen?' The Patriarch said: 'The Dharma-eye of the Mind-Ground can see the Way. The Samadhi of No-Form is also like this.' Daoyi asked: 'Is there formation and destruction?' The Patriarch said: 'If you see the Way in terms of formation, destruction, gathering, and scattering, then you have not seen the Way. Listen to my verse: The Mind-Ground contains all kinds of seeds, and they will all sprout when they meet the rain. The flower of Samadhi is without form, so how can there be destruction or formation?' Daoyi was enlightened and his mind transcended.
Dahui Gao (Zen Master) said: 'Present-day Zen practitioners understand the Way by using the ox as a metaphor for the mind and the cart as a metaphor for the Dharma. As long as you understand the mind, the Dharma will naturally be understood. As long as you whip the ox, the cart will naturally move.' This is ridiculous and has nothing to do with it. If that were the case, Mazu (Daoyi) would not have been able to attain enlightenment even in the year of the donkey.
Xiangfu Yin (Zen Master) said: 'The Buddhas and Patriarchs established teachings according to the times. The essence of holding up a flower and smiling was that the successive Patriarchs of the Western Heaven (India), as well as the Sixth Patriarch (Huineng) of the Eastern Land (China) before him, directly pointed to the source of the mind, and one word could be in accordance with enlightenment. After Dajian (Huineng), the opportunities gradually matured, and intellectual understanding arose, so great Dharma medicines were established to cure them. Completely separate from words and thoughts, not allowing any deliberation. Piercing through all nostrils, cutting off all tongues in the world. If you don't enter the tiger's den, how can you get the tiger cubs? If you don't pass through the heavy barrier, it's not a way to live. Hitting the cart and hitting the ox are all to make people understand the Dharma of the mind.'
牛。實全潮之一滴。五宗之岷源也。
甲子十二年。
乙丑十三年。
丙寅十四年。
丁卯十五年。
律師京師崇聖寺文綱寂。
綱會稽孔氏子。十二齡出家。力學切究毗尼。操有彝檢。口無溢言。為四方來學所歸。定力感通。靈蹟非一。奉敕京都翻譯。滿朝檀施。盡用莊嚴。累歷名藍二十餘所。刺血書經六百卷。中宗孝和皇帝事以師禮。疊承恩施。悉付常住。八月十五日寂。春秋九十有二。滑臺太守李邕撰碑記。
義解沙門中嶽嵩陽寺大慧禪師一行寂。
行鉅鹿張氏子。丱歲不群。禮普寂禪師出家。寂嘗設大會。有高士盧鴻自袖撰文置之幾。謂寂曰。此文將數千言。字僻文古。請求朗雋者宣之。當須面指。擿而授之。寂呼行。行至覽而微笑。鴻怪其輕脫。及眾集。行登堂抗音莊誦。一無遺誤。鴻愕視久之。嘆不能已。乃遊學律冊之外。旁涉陰陽讖緯之書。尋訪算術。至天臺。見一院。古松數十步。門枕流淙。淡然岑寂。行立於門屏。聞院中布算。其聲簌簌然而相謂曰。今日當有弟子自遠至求演算法。計合到門。無人導達耶。又除一運算元而謂侍者曰。門前水合西流。弟子當至。行承其言而入。稽首盡受其訣。門前水復東流。玄宗聞之。詔入試之。命取宮籍以示。行流
【現代漢語翻譯】 現代漢語譯本： 牛。實為全潮中的一滴水。是五宗的岷江源頭啊。
甲子年（724年）是第十二年。
乙丑年（725年）是第十三年。
丙寅年（726年）是第十四年。
丁卯年（727年）是第十五年。
律師，京師崇聖寺的文綱（僧人名）圓寂。
文綱是會稽孔氏的兒子，十二歲出家。努力學習並深入研究毗尼（戒律），行為有法度，說話謹慎。四方來學習的人都歸向他。他的定力能感應神靈，靈異事蹟不止一件。奉皇帝的命令在京都翻譯佛經，滿朝的施捨，都用來莊嚴佛寺。先後經歷過二十多所名寺。刺血書寫佛經六百卷。中宗孝和皇帝（唐中宗李顯）以對待老師的禮節對待他，多次接受皇帝的恩賜，全部捐給寺院常住。八月十五日圓寂，享年九十二歲。滑臺太守李邕為他撰寫碑記。
精通義理的沙門，中嶽嵩陽寺的大慧禪師一行（僧人名）圓寂。
一行是鉅鹿張氏的兒子，從小就與衆不同。拜普寂禪師出家。普寂曾經舉辦大法會，有位高士盧鴻自己寫了一篇文章放在幾案上，對普寂說：『這篇文章將近數千字，字句生僻古奧，想請一位口齒清晰的人來宣讀它，需要當面指點，才能傳授。』普寂叫來一行。一行到后看了看文章，微微一笑。盧鴻奇怪他輕率。等到眾人聚集，一行登上講堂，聲音洪亮莊重地誦讀，沒有一點遺漏錯誤。盧鴻驚訝地看了很久，感嘆不已。一行除了遊學律宗的典籍之外，還廣泛涉獵陰陽讖緯的書籍。尋訪算術，到了天臺山。看到一座寺院，古松有數十步高，門前流水潺潺，清靜幽深。一行站在門屏前，聽到院中人在進行推算，聲音細碎，他們互相說道：『今天應當有弟子從遠方來求演算法，算起來應該到門口了，沒有人引導他嗎？』又拿掉一個算籌，對侍者說：『門前的水應該向西流了，弟子應當到了。』一行聽到了他們的話就進去了，叩拜並全部接受了他們的秘訣。門前的水又向東流了。玄宗（唐玄宗李隆基）聽說了這件事，下詔讓他入宮考試。命令拿出宮中的戶籍給他看，一行
【English Translation】 English version: Oh! It is indeed a drop in the entire tide. It is the Min River source of the Five Sects.
The Jiazi year (724 AD) is the twelfth year.
The Yichou year (725 AD) is the thirteenth year.
The Bingyin year (726 AD) is the fourteenth year.
The Dingmao year (727 AD) is the fifteenth year.
The Vinaya Master Wengang (monk's name) of Chong Sheng Temple in the capital city passed away.
Wengang was the son of the Kong family of Kuaiji. He became a monk at the age of twelve. He diligently studied and deeply researched the Vinaya (precepts), and his behavior was disciplined. He was careful in his speech. Scholars from all directions turned to him. His meditative power could sense the spiritual, and his miraculous deeds were numerous. He was ordered by the emperor to translate Buddhist scriptures in the capital. The donations from the entire court were used to adorn the Buddhist temple. He successively served in more than twenty famous temples. He wrote six hundred volumes of Buddhist scriptures in his own blood. Emperor Xiaozhao of Zhongzong (Emperor Zhongzong Li Xian of Tang Dynasty) treated him with the respect due to a teacher, and repeatedly received the emperor's grace, all of which he donated to the temple. He passed away on the fifteenth day of the eighth month, at the age of ninety-two. Li Yong, the prefect of Huatai, wrote his epitaph.
The erudite Shramana, Great Wisdom Chan Master Yixing (monk's name) of Songyang Temple in Zhongyue passed away.
Yixing was the son of the Zhang family of Julu. He was extraordinary from a young age. He became a monk under Chan Master Puji. Puji once held a grand Dharma assembly. A noble scholar, Lu Hong, wrote an article himself and placed it on the table. He said to Puji, 'This article is nearly several thousand words long, and the words and sentences are obscure and ancient. I would like to ask someone with clear articulation to recite it, and it needs to be pointed out face to face in order to be taught.' Puji called Yixing. After Yixing arrived, he looked at the article and smiled slightly. Lu Hong was surprised by his casualness. When the crowd gathered, Yixing ascended the hall and recited it in a loud and solemn voice, without any omissions or errors. Lu Hong looked at him in astonishment for a long time and sighed in admiration. In addition to studying the scriptures of the Vinaya School, Yixing also extensively studied books on Yin-Yang and prophecy. He sought out arithmetic and went to Mount Tiantai. He saw a temple with ancient pine trees several tens of steps high, and a stream flowing in front of the door, quiet and secluded. Yixing stood in front of the screen door and heard people in the temple calculating, the sound was rustling. They said to each other, 'Today, a disciple should come from afar to seek arithmetic, and it is calculated that he should be at the door. Is there no one to guide him?' Then they removed a counting rod and said to the attendant, 'The water in front of the door should be flowing westward, and the disciple should be arriving.' Yixing heard their words and went in, prostrated himself and received all their secrets. The water in front of the door flowed eastward again. Emperor Xuanzong (Emperor Xuanzong Li Longji of Tang Dynasty) heard about this and ordered him to enter the palace for an examination. He ordered the palace's household registration to be shown to him, and Yixing
覽一週。覆籍誦之如瀉水。玄宗不覺降榻曰。師真神聖也。漢洛下閎造歷云。八百歲當差一日。有聖人定之。屬大衍曆出。行正其差謬。編開元大衍曆五十二卷。及歷律志。玄宗密問社稷祚運。行無語。徐對曰。陛下有萬里之行。復封一合子若彈丸。內貯物。搖之有聲。進曰。有急則開。及幸蜀到成都。啟之。則藥中蜀當歸也。前有橋曰萬里云。又曰。社稷畢得終吉。后昭宗初封吉王。及太子德王為梁滅。故行先言之。開元十五年十月八日。隨駕幸新豐。身無諸患。忽然沐浴更衣趺坐。怡然而寂。帝趨視之。悲愴不勝。詔有司葬于銅人原。謚曰大慧禪師。御撰塔銘。行著攝調伏藏六十卷。釋氏系錄一卷。疏七卷。
戊辰十六年。
禪師希遷受具戒于羅浮。
遷自六祖寂后。上下羅浮。往來三峽間。是年從羅浮受戒歸曹溪。夢與六祖同乘一龜。泳于深池。覺而曰。吾與師乘靈智。游性海久矣。又何夢耶。
希遷至青原。
遷每靜坐。寂若忘生。第一座發之曰。祖非教汝默坐尋思也。今行思和尚出世吉州。汝因緣在彼。遷直詣靜居參禮。祖曰。子何方來。遷曰曹溪。祖曰。將得甚麼來。曰未到曹溪亦不失。祖曰。若恁么。用到曹溪作甚麼。曰若不到曹溪。爭知不失。遷又曰。曹溪大師還識
【現代漢語翻譯】 現代漢語譯本： 瀏覽一週。全部背誦如流水一般。玄宗（唐玄宗，唐朝皇帝）不由自主地走下御座說：『法師真是神聖啊！』漢朝的落下閎（落下閎，西漢天文學家）編製曆法時說：『八百年應當差一日，會有聖人來修正它。』適逢《大衍曆》頒佈，修正了其中的差錯謬誤。編撰《開元大衍曆》五十二卷，以及《歷律志》。玄宗（唐玄宗，唐朝皇帝）私下詢問國家命運。一行（一行，唐朝天文學家）沒有說話，慢慢地回答說：『陛下將有萬里之行。』又呈上一個盒子，像彈丸一樣，裡面裝著東西，搖動它有聲音。進獻時說：『有緊急情況就打開它。』等到玄宗（唐玄宗，唐朝皇帝）到蜀地成都時，打開它，裡面是藥材蜀當歸。之前有一座橋叫做萬里云。又說：『國家最終會得到吉祥。』後來昭宗（唐昭宗，唐朝皇帝）最初封吉王，以及太子德王被梁朝所滅，所以一行（一行，唐朝天文學家）事先說出了這些。開元（唐玄宗年號，713-741年）十五年（727年）十月八日，隨從皇帝到新豐。身體沒有任何疾病，忽然沐浴更衣，盤腿而坐，安詳地去世了。皇帝趕去看他，悲傷不已。詔令有關部門安葬在銅人原，謚號為大慧禪師。皇帝親自撰寫塔銘。一行（一行，唐朝天文學家）著有《攝調伏藏》六十卷，《釋氏系錄》一卷，疏七卷。
戊辰十六年（年份待考）。
禪師希遷（希遷，唐朝禪師）在羅浮山受具足戒。
希遷（希遷，唐朝禪師）自從六祖（六祖慧能，禪宗六祖）圓寂后，上下羅浮山，往來於三峽之間。這年從羅浮山受戒后回到曹溪，夢見與六祖（六祖慧能，禪宗六祖）一同乘坐一隻烏龜，在深池中游泳。醒來后說：『我與老師乘坐靈智，在性海中游歷很久了，又何必做夢呢？』
希遷（希遷，唐朝禪師）到達青原山。
希遷（希遷，唐朝禪師）常常靜默不語，好像忘記了生死。第一座（寺院中的職位）啓發他說：『祖師不是教你默坐尋思啊。現在行思和尚（行思，禪宗高僧）在吉州出世，你的因緣在那裡。』希遷（希遷，唐朝禪師）直接到靜居寺參拜。行思（行思，禪宗高僧）問道：『你從哪裡來？』希遷（希遷，唐朝禪師）回答說：『曹溪。』行思（行思，禪宗高僧）問道：『帶來了什麼？』回答說：『沒到曹溪也沒有失去。』行思（行思，禪宗高僧）問道：『如果這樣，到曹溪做什麼？』回答說：『如果不到曹溪，怎麼知道沒有失去？』希遷（希遷，唐朝禪師）又問：『曹溪大師還認識……』
【English Translation】 English version: He spent a week reviewing it and recited it fluently like pouring water. Emperor Xuanzong (Emperor Xuanzong of Tang, an emperor of the Tang Dynasty) involuntarily descended from his throne and said, 'The master is truly divine!' Luo Xiahong (Luo Xiahong, an astronomer of the Western Han Dynasty) of the Han Dynasty, when compiling the calendar, said, 'Every eight hundred years, there should be a one-day difference, and a sage will correct it.' It happened that the 'Dayan Calendar' was issued, correcting the errors in it. He compiled the 'Kaiyuan Dayan Calendar' in fifty-two volumes, as well as the 'Treatise on Calendar and Laws.' Emperor Xuanzong (Emperor Xuanzong of Tang, an emperor of the Tang Dynasty) privately inquired about the fate of the country. Yi Xing (Yi Xing, a Tang Dynasty astronomer) did not speak, but slowly replied, 'Your Majesty will have a journey of ten thousand miles.' He also presented a box, like a pellet, containing something inside, and shaking it made a sound. He presented it, saying, 'Open it in case of emergency.' When Emperor Xuanzong (Emperor Xuanzong of Tang, an emperor of the Tang Dynasty) arrived in Chengdu, Shu, he opened it, and inside was the medicinal herb Sichuan angelica. Before, there was a bridge called Wanliyun (Ten Thousand Mile Cloud). He also said, 'The country will ultimately receive auspiciousness.' Later, Emperor Zhaozong (Emperor Zhaozong of Tang, an emperor of the Tang Dynasty) initially enfeoffed Prince Ji, and Prince De was destroyed by the Liang Dynasty, so Yi Xing (Yi Xing, a Tang Dynasty astronomer) foretold these things. On the eighth day of the tenth month of the fifteenth year of Kaiyuan (727 AD) (Kaiyuan, reign title of Emperor Xuanzong of Tang, 713-741 AD), he followed the emperor to Xinfeng. Without any illness, he suddenly bathed, changed clothes, sat cross-legged, and passed away peacefully. The emperor rushed to see him, overwhelmed with grief. He ordered the relevant departments to bury him in Tongrenyuan, and posthumously named him Great Wisdom Chan Master. The emperor personally wrote the inscription for the pagoda. Yi Xing (Yi Xing, a Tang Dynasty astronomer) wrote 'Collection of Subduing the Hidden' in sixty volumes, 'Records of the Lineage of the釋氏' in one volume, and seven commentaries.
Sixteenth year of Wuchen (year to be determined).
Chan Master Xiqian (Xiqian, a Chan master of the Tang Dynasty) received the full precepts at Mount Luofu.
Since the passing of the Sixth Patriarch (Sixth Patriarch Huineng, the Sixth Patriarch of Zen), Xiqian (Xiqian, a Chan master of the Tang Dynasty) traveled up and down Mount Luofu and between the Three Gorges. This year, after receiving the precepts from Mount Luofu, he returned to Caoxi and dreamed of riding a turtle with the Sixth Patriarch (Sixth Patriarch Huineng, the Sixth Patriarch of Zen), swimming in a deep pool. Awakening, he said, 'My teacher and I have been riding spiritual wisdom and traveling in the sea of nature for a long time, so why dream?'
Xiqian (Xiqian, a Chan master of the Tang Dynasty) arrived at Qingyuan Mountain.
Xiqian (Xiqian, a Chan master of the Tang Dynasty) often remained silent, as if forgetting life and death. The first seat (a position in the monastery) enlightened him, saying, 'The Patriarch did not teach you to sit in silence and ponder. Now, the Venerable Master Xingsi (Xingsi, a prominent Zen monk) has appeared in Jizhou, and your affinity is there.' Xiqian (Xiqian, a Chan master of the Tang Dynasty) went directly to Jingju Temple to pay respects. Xingsi (Xingsi, a prominent Zen monk) asked, 'Where do you come from?' Xiqian (Xiqian, a Chan master of the Tang Dynasty) replied, 'Caoxi.' Xingsi (Xingsi, a prominent Zen monk) asked, 'What did you bring?' He replied, 'I didn't lose anything before arriving at Caoxi.' Xingsi (Xingsi, a prominent Zen monk) asked, 'If so, what did you do at Caoxi?' He replied, 'If I didn't go to Caoxi, how would I know I didn't lose anything?' Xiqian (Xiqian, a Chan master of the Tang Dynasty) then asked, 'Does the Great Master of Caoxi still recognize...'
和尚否。祖曰。汝今識吾否。曰識又爭能識得。祖曰。眾角雖多。一麟足矣。遷又問。和尚自離曹溪。甚麼時至此間。祖曰。我卻知汝蚤晚離曹溪。曰希遷不從曹溪來。祖曰。我亦知汝去處也。曰和尚幸是大人。莫造次。他日祖復問遷。汝甚麼處來。曰曹溪。祖乃舉拂子曰。曹溪還有這個么。曰非但曹溪。西天亦無。祖曰。子莫曾到西天否。曰若到即有也。祖曰。未在更道。曰和尚也須道取一半。莫全靠學人。祖曰。不辭向汝道。恐已后無人承當。
己巳十七年。
禪師牛頭山第五世智威寂。
威江寧陳氏子。受法牛頭持。為江左學者所歸。二月十八日寂延祚寺。壽七十七。
庚午十八年。
義學沙門京兆西崇福寺智升撰開元釋教錄。
自後漢明帝永平十八年丁卯。至唐開元十八年庚午。凡六百六十四載。中間傳譯緇素。總一百七十六人。所出大小二乘三藏聖教。及聖賢集傳。並及失譯人名。總二千二百七十八部。合七千四十六卷。先是道真道宣等。各有晉魏漢等錄。而重出誤入者多。升乃重經撰次。為二十卷。最號精詳。又續內典錄。圖紀。各一卷。文筆高博。法苑重之。
辛未十九年。
南嶽祖付道一等法眼。
一侍奉九秋。日益玄奧。入室弟子總有六
【現代漢語翻譯】 現代漢語譯本 希遷問道：『您是和尚嗎？』 祖師（指六祖慧能的弟子）說：『你現在認識我嗎？』 希遷說：『認識，又怎麼能完全認識呢？』 祖師說：『眾多的角中，有一隻麒麟就足夠了。』 希遷又問：『和尚您自從離開曹溪（六祖慧能駐錫之地），是什麼時候到這裡的？』 祖師說：『我卻知道你早晚離開了曹溪。』 希遷說：『希遷不是從曹溪來的。』 祖師說：『我也知道你的去處。』 希遷說：『和尚您幸虧是大人，不要隨便亂說。』 後來，祖師又問希遷：『你從什麼地方來？』 希遷說：『曹溪。』 祖師於是舉起拂子說：『曹溪還有這個嗎？』 希遷說：『不只是曹溪，西天（指印度）也沒有。』 祖師說：『你莫非曾經到過西天嗎？』 希遷說：『如果到過，那就會有。』 祖師說：『還沒有說到點子上，再說一遍。』 希遷說：『和尚您也須說出一半，不要完全依靠學人。』 祖師說：『我不推辭向你說明，只是恐怕以後沒有人能夠承擔。』
己巳十七年（729年）
禪師牛頭山第五世智威圓寂。
智威是江寧陳氏之子，從牛頭持處接受佛法，被江左的學者所歸仰。二月十八日在延祚寺圓寂，享年七十七歲。
庚午十八年（730年）
義學沙門京兆西崇福寺的智升撰寫《開元釋教錄》。
自從後漢明帝永平十八年丁卯（65年）至唐開元十八年庚午（730年），總共六百六十四年。期間翻譯經典的僧人和在家信徒，總共一百七十六人。所翻譯的大小乘三藏聖教，以及聖賢的集傳，還有已經遺失譯者姓名，總共二千二百七十八部，合計七千零四十六卷。先前道真、道宣等人，各有晉、魏、漢等朝代的目錄，但是其中重複和錯誤收錄的很多。智升於是重新經過編撰整理，成為二十卷，最為精細詳盡。又續寫《內典錄》、《圖紀》，各一卷，文筆高超淵博，被法苑所重視。
辛未十九年（731年）
南嶽懷讓祖師將法眼傳付給道一等人。
道一侍奉懷讓九年，日益玄奧。入門弟子總共有六人。
【English Translation】 English version Xi Qian asked: 'Are you a monk?' The Patriarch (referring to a disciple of the Sixth Patriarch Huineng) said: 'Do you recognize me now?' Xi Qian said: 'I recognize you, but how can I fully recognize you?' The Patriarch said: 'Among many horns, one unicorn is enough.' Xi Qian then asked: 'Venerable Monk, since you left Cao Xi (where the Sixth Patriarch Huineng resided), when did you arrive here?' The Patriarch said: 'I know when you left Cao Xi.' Xi Qian said: 'Xi Qian did not come from Cao Xi.' The Patriarch said: 'I also know where you are going.' Xi Qian said: 'Venerable Monk, you are fortunate to be a great person; do not speak carelessly.' Later, the Patriarch asked Xi Qian: 'Where do you come from?' Xi Qian said: 'Cao Xi.' The Patriarch then raised his whisk and said: 'Does Cao Xi have this?' Xi Qian said: 'Not only Cao Xi, but also the Western Heaven (referring to India) does not have it.' The Patriarch said: 'Have you perhaps been to the Western Heaven?' Xi Qian said: 'If I had been there, then it would exist.' The Patriarch said: 'You have not yet hit the point; say it again.' Xi Qian said: 'Venerable Monk, you must also say half of it; do not rely entirely on the student.' The Patriarch said: 'I do not hesitate to explain it to you, but I fear that later no one will be able to bear it.'
The 17th year of Ji Si (729 AD)
Chan Master Zhiwei, the fifth generation of Niu Tou Mountain, passed away.
Zhiwei was the son of the Chen family of Jiangning. He received the Dharma from Niu Tou Chi and was revered by scholars in Jiangzuo. He passed away on the 18th day of the second month at Yanzuo Temple, at the age of seventy-seven.
The 18th year of Geng Wu (730 AD)
The Yixue Shramana Zhisheng of Xichongfu Temple in Jingzhao compiled the 'Kaiyuan Shijiao Lu'.
From the 18th year of Yongping of Emperor Ming of the Later Han Dynasty, Ding Mao (65 AD), to the 18th year of Kaiyuan, Geng Wu (730 AD) of the Tang Dynasty, a total of six hundred and sixty-four years. During this period, a total of one hundred and seventy-six monks and laypeople translated scriptures. The translated Mahayana and Hinayana Tripitaka teachings, as well as the collected biographies of sages and worthies, and the names of those whose translators have been lost, total two thousand two hundred and seventy-eight works, totaling seven thousand and forty-six volumes. Previously, Daozhen, Daoxuan, and others each had catalogs from the Jin, Wei, and Han dynasties, but there were many duplicates and errors. Zhisheng then re-edited and compiled them into twenty volumes, which are the most detailed and comprehensive. He also continued to write the 'Neidian Lu' and 'Tuji', each in one volume, with high and profound writing, which was valued by Fayuan.
The 19th year of Xin Wei (731 AD)
Patriarch Huairang of Nanyue transmitted the Dharma eye to Daoyi and others.
Daoyi served Huairang for nine years, becoming increasingly profound. There were a total of six disciples who entered the room.
人。祖各印可曰。汝等六人。同證吾身。各契其一。一人得吾眉。善威儀。(常浩)一人得吾眼。善顧盻。(智達)一人得吾耳。善聽理。(坦然)一人得吾鼻。善知氣。(神照)一人得吾舌。善談說。(嚴峻)一人得吾心。善古今。(道一)又曰。一切萬法。皆從心生。心無所生。法無能住。若達心地。所作無礙。非遇上根。宜慎辭哉。
希遷持書到南嶽。
青原祖令遷持書與南嶽。祖曰。汝達書了速回。吾有個鈯斧子與汝住山。遷至彼未呈書便問。不慕諸聖。不重己靈時。如何。師曰。子問太高生。何不向下問。遷曰。寧可永劫受沉淪。不從諸聖求解脫。祖便休(玄沙曰。大小石頭。被南嶽推倒。直至如今起不得)。
青原祖付希遷法。
遷回青原。祖問子返何速。書信達否。遷曰。書亦不通。信亦不達。去日蒙和尚許個鈯斧子。祇今便請。祖垂一足。遷便禮拜。尋辭往南嶽。
祥符蔭曰。明暗偏正回互尊貴之旨。不消拈出。蚤已密印全提矣。
禪師道一居建陽佛跡嶺。
壬申二十年。
瑜伽教主灌頂國師洛陽廣福寺金剛智寂。
智于開元十一年。奉敕翻譯瑜伽密部。十八年又譯諸陀羅尼等法要。八月既望。于洛陽廣福寺。命諸門人曰。白月圓時。吾當
【現代漢語翻譯】 現代漢語譯本 人。（祖各印可曰：指六祖慧能分別認可道：）『你們六個人，共同印證我的法身，各自契合其中的一部分。一個人得到了我的眉毛，善於威儀。（常浩）一個人得到了我的眼睛，善於顧盼。（智達）一個人得到了我的耳朵，善於聽取道理。（坦然）一個人得到了我的鼻子，善於辨別氣息。（神照）一個人得到了我的舌頭，善於談說。（嚴峻）一個人得到了我的心，善於通曉古今。（道一）』又說：『一切萬法，都從心生。心沒有生處，法也就無從安住。如果通達心地，所作所為就沒有阻礙。如果不是上等根器的人，應該謹慎言辭啊。』
希遷拿著書信前往南嶽。
青原行思讓希遷拿著書信去南嶽。青原行思說：『你送完信就趕快回來，我有個鈯斧子給你住山。』希遷到了南嶽，還沒呈上書信就問：『不羨慕諸聖，不看重自己靈性的時候，如何是好？』南嶽懷讓說：『你問得太高了，為什麼不向下問呢？』希遷說：『寧可永遠沉淪，也不從諸聖那裡求解脫。』南嶽懷讓便不再作答。（玄沙師備說：『好大的石頭，被南嶽懷讓推倒了，直到現在也起不來。』）
青原行思將佛法傳授給希遷。
希遷回到青原。青原行思問：『你回來得這麼快，書信送到了嗎？』希遷說：『書也沒有送達，信也沒有傳到。去的時候蒙和尚答應給我一把鈯斧子，現在就請給我吧。』青原行思垂下一隻腳，希遷便禮拜。隨即告辭前往南嶽。
祥符蔭說：『明暗、偏正、回互、尊貴的宗旨，不用特別指出來，早已秘密印證，完全提點了。』
禪師道一居住在建陽佛跡嶺。
唐德宗貞元五年（789年）。
瑜伽教主灌頂國師金剛智在洛陽廣福寺圓寂。
金剛智于唐玄宗開元十一年（723年），奉皇帝的命令翻譯瑜伽密部。開元十八年（730年）又翻譯了諸陀羅尼等法要。八月十五日，在洛陽廣福寺，命令眾弟子說：『白月圓滿之時，我將…』
【English Translation】 English version A person. (The Sixth Ancestor acknowledged each of them, saying:) 'You six people, together verify my Dharma body, each corresponding to one aspect of it. One person obtained my eyebrows, skilled in dignified deportment. (Chang Hao) One person obtained my eyes, skilled in looking around. (Zhi Da) One person obtained my ears, skilled in listening to reason. (Tan Ran) One person obtained my nose, skilled in discerning scents. (Shen Zhao) One person obtained my tongue, skilled in eloquent speech. (Yan Jun) One person obtained my heart, skilled in understanding the past and present. (Dao Yi)' He also said, 'All myriad dharmas arise from the mind. The mind has no origin, so dharmas have nowhere to abide. If you realize the ground of the mind, your actions will be unimpeded. If you do not encounter someone of superior capacity, you should be cautious in your words.'
Xi Qian took the letter to Nan Yue (Mount Nan Yue).
The Qing Yuan (Qing Yuan Xing Si) instructed Qian to take a letter to Nan Yue. The Ancestor said, 'Return quickly after delivering the letter. I have a hoe-axe for you to dwell in the mountains.' When Qian arrived there, he asked without presenting the letter, 'When one does not admire the various sages and does not value one's own spirit, what is it like?' The Master (Nan Yue Huai Rang) said, 'Your question is too high. Why don't you ask a lower question?' Qian said, 'I would rather suffer in samsara for endless kalpas than seek liberation from the various sages.' The Ancestor then remained silent. (Xuan Sha Shi Bei said, 'Such a large stone was pushed over by Nan Yue, and it cannot be raised even now.')
The Qing Yuan Ancestor transmitted the Dharma to Xi Qian.
Qian returned to Qing Yuan. The Ancestor asked, 'Why have you returned so quickly? Was the letter delivered?' Qian said, 'The letter was not delivered, and the message was not conveyed. When I left, the Abbot promised me a hoe-axe. I request it now.' The Ancestor lowered one foot, and Qian bowed. He then took his leave and went to Nan Yue.
Xiang Fu Yin said, 'The principles of brightness and darkness, partiality and correctness, mutual interaction, and honor and nobility need not be pointed out. They have already been secretly sealed and completely brought up.'
Chan Master Dao Yi resided at the Fo Ji (Buddha's Footprint) Ridge in Jian Yang.
The year was the fifth year of the Zhen Yuan era of Emperor Dezong of Tang Dynasty (789 AD).
The Yoga master, the Guanding (Consecration) National Teacher, Vajrabodhi (Jin Gang Zhi), passed away at Guangfu Temple in Luoyang.
In the eleventh year of the Kai Yuan era of Emperor Xuanzong of Tang Dynasty (723 AD), Vajrabodhi translated the Yoga esoteric teachings by imperial decree. In the eighteenth year of the Kai Yuan era (730 AD), he also translated various Dharani and other essential Dharma teachings. On the fifteenth day of the eighth month, at Guangfu Temple in Luoyang, he instructed his disciples, saying, 'When the white moon is full, I shall...'
去矣。遂禮佛寂然而化。壽七十一。臘五十一。葬于龍門伊川之右。敕謚灌頂國師。弟子中書侍郎杜鴻漸述碑紀德。
癸酉二十一年。
禪師道一遷於臨川。
甲戌二十二年。
乙亥二十三年。
瑜伽教主洛京聖善寺無畏寂。
畏本天竺烏荼國王。讓位於兄出家學道。游中天竺。遇達摩掬多。授以總持瑜伽密教。乃遍禮聖蹟。入雞足山。為迦葉尊者剃髮。神蹟炳著非一。折伏九十六宗。使異學歸正。掬多曰。汝與震旦有緣。畏乃禮辭。途中廣作法利。至大唐西境。夜有神人白曰。此東非弟子界也。文殊師利。實護神洲。禮足而退。睿宗知畏將達中國。詔將軍史獻出玉門塞。以候來儀。開元初。玄宗夢與真僧相見。姿狀非常。躬以丹青寫之殿壁。及畏至。與夢符。帝悅重之。尊為教主。寧薛王已降。皆跪席捧器焉。奉敕住西明寺翻譯經咒。畏性恬慮靜。泊然禪觀。面奉接儀形者。若蓮華敷于凈沼。咨承言說者。如甘露潤於心田。不動聲色。消伏群機。神力密嚴。無禱不應。開元二十年。求還西域。優詔留之。十月七日。無疾而化。壽九十九。臘八十。帝聞訃震悼。具威儀護喪事。定慧所薰。全身不壞。累朝旱澇。皆就祈請。無不徴驗。龕供龍門西山廣化寺。
祥符蔭曰。大
{ "translations": [ "現代漢語譯本：他離開了。於是禮拜佛陀，寂然圓寂。享年七十一歲，僧臘五十一。安葬在龍門伊川的右邊。朝廷追諡為灌頂國師。弟子中書侍郎杜鴻漸撰寫碑文來記述他的功德。", "癸酉二十一年（公元733年）。", "禪師道一遷化于臨川。", "甲戌二十二年（公元734年）。", "乙亥二十三年（公元735年）。", "瑜伽教主，洛京聖善寺的無畏寂滅。", "無畏原本是天竺（印度）烏荼國國王。他將王位讓給兄長，出家學道。遊歷中天竺，遇到達摩掬多（Dharmagupta），授予他總持瑜伽密教。於是他遍禮聖蹟，進入雞足山，為迦葉尊者剃髮。種種神蹟顯著，不止一端。他折服了九十六種外道，使異端邪說歸於正道。掬多說：『你與震旦（中國）有緣。』無畏於是告辭。途中廣行法利。到達大唐西境時，夜裡有神人告訴他說：『這裡不是你教化弟子的區域。文殊師利（Manjusri）菩薩，實在護佑著神州（中國）。』神人禮足而退。睿宗（唐睿宗，公元710-712年在位）得知無畏將要到達中國，詔令將軍史獻出玉門塞，等候他的到來。開元初年，玄宗（唐玄宗，公元712-756年在位）夢中與一位真僧相見，姿態相貌非常不凡。親自用丹青描繪了他的畫像在殿壁上。等到無畏到達，與夢中所見相符。皇帝非常高興，對他十分器重，尊為教主。寧薛王等王公大臣都跪在席上，用器皿捧著供養。奉皇帝的命令住在西明寺翻譯經咒。無畏天性恬淡，思慮清靜，安然禪觀。當面接受他的儀容形貌的人，就像蓮花盛開在清凈的沼澤中。諮詢承受他的言語說法的人，就像甘露滋潤在心田里。不露聲色，消伏各種機緣。他的神力隱秘而莊嚴，無論祈禱什麼都能應驗。開元二十年（公元732年），他請求返回西域，皇帝下優厚的詔書挽留他。十月七日，無疾而終。享年九十九歲，僧臘八十。皇帝聽到訃告，震驚悲痛。用隆重的儀仗護送喪事。由於定慧所熏修，全身不壞。歷朝歷代遇到旱澇災害，都向他的遺體祈請，沒有不應驗的。他的龕供奉在龍門西山廣化寺。", "祥符蔭說：大...", "English version: He departed. Thereupon, he paid homage to the Buddha and passed away peacefully. He lived to the age of seventy-one, with fifty-one years as a monk. He was buried to the right of Yichuan in Longmen. The court posthumously conferred upon him the title of Guanding Guoshi (灌頂國師, National Preceptor of Consecration). His disciple, Du Hongjian, the Deputy Secretary of the Imperial Secretariat, composed an inscription to record his virtues.", "In the Guiyou year, the twenty-first year (733 AD).", "Chan Master Daoyi passed away in Linchuan.", "In the Jiaxu year, the twenty-second year (734 AD).", "In the Yihai year, the twenty-third year (735 AD).", "The Yoga master Wuwei (無畏, Fearless), of the Shengshan Temple in Luoyang, passed away.", "Wuwei was originally the king of the Utu Kingdom in Tianzhu (天竺, India). He abdicated the throne to his elder brother and became a monk to study the Way. He traveled to Central Tianzhu and met Dharmagupta (達摩掬多). Dharmagupta授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授 ], "english_translations": [ "English version: He departed. Thereupon, he paid homage to the Buddha and passed away peacefully. He lived to the age of seventy-one, with fifty-one years as a monk. He was buried to the right of Yichuan in Longmen. The court posthumously conferred upon him the title of Guanding Guoshi (灌頂國師, National Preceptor of Consecration). His disciple, Du Hongjian, the Deputy Secretary of the Imperial Secretariat, composed an inscription to record his virtues.", "In the Guiyou year, the twenty-first year (733 AD).", "Chan Master Daoyi passed away in Linchuan.", "In the Jiaxu year, the twenty-second year (734 AD).", "In the Yihai year, the twenty-third year (735 AD).", "The Yoga master Wuwei (無畏, Fearless), of the Shengshan Temple in Luoyang, passed away.", "Wuwei was originally the king of the Utu Kingdom in Tianzhu (天竺, India). He abdicated the throne to his elder brother and became a monk to study the Way. He traveled to Central Tianzhu and met Dharmagupta (達摩掬多). Dharmagupta taught him the esoteric teachings of the Sarvadharani Yoga. Thereupon, he paid homage at various sacred sites and entered Chicken Foot Mountain, where he had his head shaved by Venerable Kasyapa. Numerous miraculous events occurred, more than can be counted. He subdued the ninety-six heretical schools, causing heterodox teachings to return to the correct path. Dharmagupta said, 'You have an affinity with Zhendan (震旦, China).' Wuwei then took his leave. On the way, he extensively performed Dharma benefits. When he arrived at the western border of the Great Tang, a divine being appeared to him in a dream and said, 'This is not the region where you are to teach disciples. Manjusri (文殊師利) Bodhisattva is truly protecting the Divine Continent (China).' The divine being bowed and retreated. Emperor Ruizong (唐睿宗, reigned 710-712 AD) learned that Wuwei was about to arrive in China and ordered General Shi Xian to go out to the Yumen Pass to await his arrival. At the beginning of the Kaiyuan era, Emperor Xuanzong (唐玄宗, reigned 712-756 AD) saw a true monk in a dream, whose appearance was extraordinary. He personally painted his portrait on the wall of the palace. When Wuwei arrived, he matched the figure in the dream. The emperor was very pleased and greatly valued him, honoring him as the leader of the teachings. Princes and ministers, such as the Prince of Ning and Xue, all knelt on mats and held vessels to make offerings. He was ordered to reside at the Ximing Temple to translate sutras and mantras. Wuwei's nature was tranquil and his thoughts were calm. He was serene in meditation. Those who met him in person felt as if a lotus flower was blooming in a pure pond. Those who consulted him and received his teachings felt as if they were being nourished by sweet dew in their hearts. Without revealing his emotions, he subdued all kinds of opportunities. His divine power was secret and solemn, and all prayers were answered. In the twentieth year of the Kaiyuan era (732 AD), he requested to return to the Western Regions, but the emperor issued a gracious edict to keep him. On the seventh day of the tenth month, he passed away without illness. He lived to the age of ninety-nine, with eighty years as a monk. When the emperor heard the news of his death, he was shocked and grieved. He arranged for a grand ceremony to escort the funeral. Due to the cultivation of samadhi and prajna, his entire body remained intact. In successive dynasties, whenever there were droughts or floods, people would pray to his remains, and their prayers were always answered. His shrine is enshrined in Guanghua Temple on the Western Mountain of Longmen.", "Xiangfu Yin said: Great..." ] }
道不尚功勛。亦猶至治歸於無為。恭己垂裳。不廢皋夔臣鄰之化。金剛無畏輩之密護宗持。可謂禦侮䟽輔之臣也。
丙子二十四年。
禪師道一至南康龔公山居之。
先是此山峰岫。魑魅所居。人莫敢近。犯者。災釁立生。及師至。當宴息時。有神紫衣玄冠。致禮言。舍此地為清凈梵場。自是猛鷙毒螫。變心馴擾。
南嶽祖遣僧往江西觀化。
一闡化江西。祖問眾曰。道一已為眾說法。未見有個訊息來。因遣一僧往。囑曰。待伊上堂時。但問。作么生。伊道底言語。記將來。僧如命而往。回謂祖曰。伊云。自從胡亂后。三十年不曾少鹽醬。祖然之。
安隱忍曰。此塞心性義路之錮鏴。摧生死魔軍之利劍。而直指人心。見性成佛之指南車也。金圈棘蓬穿入鼻孔者。蓋自此始。但不可向癡人說夢耳。
丁丑二十五年。
戊寅二十六年。
己卯二十七年。
庚辰二十八年。
第七世吉州青原弘濟祖示寂塔曰歸真。
僧問。如何是佛法大意。祖曰。廬陵米作么價。十二月十三日昇座告眾。跏趺而逝。
青原第二世祖
諱希遷。高要陳氏。幼而徇齊。鄉民多殺牛祀鬼神。以義止之。數毀祠奪牛。俗以之化。后造曹溪得度。見青原得法。
【現代漢語翻譯】 現代漢語譯本： 道不崇尚功勛，也就像最高的治理歸於無為而治。統治者恭敬自身，垂衣而治，也不妨礙皋陶（Gao Yao，傳說中的賢臣）和夔（Kui，傳說中的樂官）輔佐君王，教化百姓。金剛（Vajra，佛教護法神）和無畏（fearless）之輩秘密守護和支援宗門，可以說是抵禦外侮、疏導輔佐的臣子。
丙子二十四年（796年）。
禪師道一（Daoyi，禪師名）到南康（Nankang）的龔公山（Gonggong Mountain）居住。
此前，這座山峰山谷，是魑魅（chimei，傳說中的鬼怪）居住的地方，人們不敢靠近。冒犯者，災禍立刻發生。等到道一禪師到來，當他休息的時候，有神穿著紫色的衣服，戴著黑色的帽子，向他行禮說，願意捨棄這塊地方作為清凈的梵場（Brahma-field，佛教用語，指清凈的修行場所）。從此，兇猛的鳥獸毒蟲，都改變心性變得馴服。
南嶽祖師（Nanyue Zushi，指懷讓禪師）派遣僧人前往江西（Jiangxi）觀察道一禪師的教化。
道一禪師在江西闡揚佛法，南嶽祖師問眾僧說：『道一已經為大眾說法，還沒見到有什麼訊息傳來。』於是派遣一個僧人前往，囑咐他說：『等他上堂說法的時候，你只問他：『作么生（zuo me sheng，禪宗用語，意為「如何是」）。』他所說的話，都記下來。』僧人按照吩咐前往，回來后對南嶽祖師說：『他說：『自從胡亂后，三十年不曾少鹽醬。』南嶽祖師認可了他的說法。
安隱忍（Anyinren，人名）說：『這是阻塞心性義路的堅固屏障，摧毀生死魔軍的鋒利寶劍，而且是直指人心，見性成佛的指南車。』金圈棘蓬穿入鼻孔者，大概是從這裡開始。』只是不可以對癡人說夢罷了。
丁丑二十五年（797年）。
戊寅二十六年（798年）。
己卯二十七年（799年）。
庚辰二十八年（800年）。
第七世吉州青原弘濟祖師（Qingyuan Hongji，禪師名）圓寂，塔名為歸真（Guizhen）。
有僧人問：『如何是佛法大意？』祖師說：『廬陵（Luling）的米是什麼價錢？』十二月十三日昇座告訴大眾，然後跏趺而逝。
青原第二世祖師
諱名希遷（Xiqian），是高要（Gaoyao）陳氏（Chen）人。年幼時就隨和善良。鄉民大多殺牛祭祀鬼神，他用道義勸止他們。多次毀壞祠廟，奪回被用於祭祀的牛，當地的風俗因此而改變。後來到曹溪（Caoxi）出家得度，見到青原禪師（Qingyuan）得法。
【English Translation】 English version: The Dao (the Way) does not value achievements and merits, just as the highest governance returns to non-action. The ruler, being respectful of himself and governing by simply being present, does not hinder Gao Yao (legendary virtuous minister) and Kui (legendary music official) from assisting the ruler and educating the people. The Vajras (Buddhist Dharma protectors) and the fearless ones secretly protect and support the sect; they can be called ministers who defend against insults and provide guidance and assistance.
In the twenty-fourth year of Bingzi (796 AD).
Chan Master Daoyi (Chan master's name) went to live on Gonggong Mountain (Gonggong Mountain) in Nankang (Nankang).
Previously, this mountain peak and valley were inhabited by chimei (legendary demons), and people dared not approach. Those who trespassed would immediately suffer misfortune. When Chan Master Daoyi arrived, as he was resting, a god wearing purple clothes and a black hat paid his respects and said that he would give up this place as a pure Brahma-field (Buddhist term, referring to a pure place for practice). From then on, fierce birds and beasts and poisonous insects changed their minds and became tame.
Patriarch Nanyue (Nanyue Zushi, referring to Huairang Chan Master) sent a monk to Jiangxi (Jiangxi) to observe the teachings of Chan Master Daoyi.
Chan Master Daoyi was expounding the Dharma in Jiangxi. Patriarch Nanyue asked the monks, 'Daoyi has already preached to the masses, but I have not seen any news coming back.' So he sent a monk and instructed him, 'When he ascends the hall to preach, just ask him, 'What is it (zuo me sheng, Zen term, meaning "what is it")?' Record what he says.' The monk went as instructed and returned to Patriarch Nanyue, saying, 'He said, 'Since the chaos, I have not lacked salt and soy sauce for thirty years.' Patriarch Nanyue approved of his statement.
Anyinren (person's name) said, 'This is a solid barrier blocking the path of the mind and righteousness, a sharp sword destroying the demon army of birth and death, and a guiding vehicle that directly points to people's hearts, seeing one's nature and becoming a Buddha.' 'Those who have golden rings and thorny bushes pierced into their nostrils probably started from here.' But it is not possible to dream to fools.
In the twenty-fifth year of Dingchou (797 AD).
In the twenty-sixth year of Wuyin (798 AD).
In the twenty-seventh year of Jimao (799 AD).
In the twenty-eighth year of Gengchen (800 AD).
The seventh generation Patriarch Qingyuan Hongji (Qingyuan Hongji, Chan master's name) of Jizhou passed away, and his pagoda was named Guizhen (Guizhen).
A monk asked, 'What is the great meaning of the Buddha-dharma?' The Patriarch said, 'What is the price of rice in Luling (Luling)?' On the thirteenth day of the twelfth month, he ascended the seat and told the assembly, then sat in the lotus position and passed away.
The second generation Patriarch of Qingyuan
His taboo name was Xiqian (Xiqian), and he was from the Chen (Chen) family of Gaoyao (Gaoyao). He was amiable and kind from a young age. The villagers mostly killed cows to worship ghosts and gods, and he stopped them with righteousness. He destroyed shrines and seized cows used for sacrifices many times, and the local customs changed because of this. Later, he went to Caoxi (Caoxi) to be ordained and attained liberation, and he attained the Dharma upon seeing Chan Master Qingyuan (Qingyuan).
辛巳二十九年。
石頭希遷祖嗣青原宗統(五十年)。
衡山南寺之東。有石狀如臺。乃結庵其上。名石頭。南嶽祖常指學者來參。眾乃集。鬼神多顯跡聽法。祖皆與授戒法。
壬午天寶元年。
癸未二年。
甲申三載正月改年曰載。
第七世南嶽般若寺大慧祖示寂塔曰最勝輪。
第八世祖
諱道一。漢州什邡縣人。姓馬氏。故俗稱馬祖。容貌奇異。牛行虎視。舌過鼻。足下有二輪文。幼歲于本邑羅漢寺出家。受具于渝州圓律師。嗣南嶽。開法江西。
乙酉四載。
第八世江西馬祖嗣宗統(四十四年)。
南康郡守裴公入龔公山問道。
裴公躬勤咨稟。祖直示心源。每至海霞斂空。山月凝照。心與境寂。道隨悟深。
詔名僧碩學赴內道場與本凈禪師論道。
凈絳州張氏子。受記曹溪。住司空山。中使楊光庭採藥入山。見凈。還奏闕庭。詔至內道場。正月十五日。詔與兩街禪學。共揚佛法。
丙戌五載。
制天下度僧尼並令祠部給牒(祠部給牒始此。然限僧制眾。非知佛法者也。故書之以著作俑之非)。
丁亥六載。
戊子七載。
己丑八載。
懷海蔘為侍者。
海丱歲
【現代漢語翻譯】 現代漢語譯本 辛巳二十九年（741年）。 石頭希遷（Shitou Xiqian）祖師繼承青原宗統（Qingyuan school lineage）（五十年）。 衡山（Heng Mountain）南寺（Nan Temple）的東面，有一塊形狀像檯子的石頭，於是他在上面結庵，名叫石頭。南嶽（Nanyue）祖常（Zuchang）指引學人來參拜，眾人於是聚集。鬼神多次顯現軌跡聽法，祖師都為他們授予戒法。 壬午天寶元年（742年）。 癸未二年（743年）。 甲申三年（744年）正月改年號為載。 第七世南嶽般若寺（Nanyue Bannya Temple）大慧（Dahui）祖師示寂，塔名為最勝輪（Zuisheng Wheel）。 第八世祖 諱道一（Daoyi），漢州（Han Prefecture）什邡縣（Shifang County）人，姓馬（Ma）氏，所以俗稱馬祖（Mazu）。容貌奇異，牛行虎視，舌頭超過鼻子，腳下有二輪紋。幼年時在本邑羅漢寺（Luohan Temple）出家，在渝州（Yu Prefecture）圓律師（Yuan Vinaya Master）處受具足戒，繼承南嶽的法脈，在江西（Jiangxi）開創法席。 乙酉四年（745年）。 第八世江西馬祖（Jiangxi Mazu）繼承宗統（四十四年）。 南康郡（Nankang Prefecture）太守裴公（Duke Pei）進入龔公山（Gonggong Mountain）問道。 裴公親自勤奮地請教，祖師直接開示心源。每當海霞消散天空，山月凝結照耀，心與境寂靜，道隨著領悟而加深。 皇帝詔令名僧碩學前往內道場（Inner Dharma Assembly）與本凈禪師（Benjing Zen Master）論道。 本凈禪師是絳州（Jiang Prefecture）張氏之子，在曹溪（Caoxi）接受印記，住在司空山（Sikong Mountain）。中使楊光庭（Yang Guangting）採藥入山，見到本凈禪師，回來稟告朝廷。皇帝下詔到內道場，正月十五日，下詔與兩街的禪學僧人，共同弘揚佛法。 丙戌五年（746年）。 朝廷制定天下度僧尼的制度，並命令祠部（Ministry of Rites）頒發度牒（ordination certificate）（祠部頒發度牒從此開始。然而限制僧侶數量，並非真正瞭解佛法的人。所以記錄下來，以說明開創惡例的錯誤）。 丁亥六年（747年）。 戊子七年（748年）。 己丑八年（749年）。 懷海（Huaihai）參拜並擔任侍者。 懷海年少
【English Translation】 English version The 29th year of Xin Si (741 AD). Zen Master Shitou Xiqian (Stone Hermit) inherited the Qingyuan school lineage (for fifty years). To the east of Nan Temple (Southern Temple) on Heng Mountain (Mount Heng), there was a stone resembling a platform. He built a hermitage on it, naming it 'Stone.' Zen Master Zuchang (Ancestral Constant) of Nanyue (Southern Marchmount) directed students to come and visit. The assembly gathered. Ghosts and spirits often manifested, listening to the Dharma. The Zen Master bestowed precepts upon them all. The first year of Ren Wu, Tianbao era (742 AD). The second year of Gui Wei (743 AD). In the first month of Jia Shen, the third year (744 AD), the era name was changed to Zai. The seventh generation Zen Master Dahui (Great Wisdom) of Nanyue Bannya Temple (Nanyue Prajna Temple) passed away. His stupa is named Zuisheng Wheel (Most Victorious Wheel). The eighth generation Zen Master Whose taboo name was Daoyi (Leading to the Way), was from Shifang County (Shifang County) in Han Prefecture (Han Prefecture), his surname was Ma (Ma), hence he was commonly known as Mazu (Patriarch Ma). His appearance was extraordinary, with an ox-like gait and a tiger's gaze. His tongue extended past his nose, and he had two wheel-like patterns on the soles of his feet. In his youth, he left home at Luohan Temple (Arhat Temple) in his native county. He received the full precepts from Vinaya Master Yuan (Vinaya Master Yuan) in Yu Prefecture (Yu Prefecture). He inherited the Dharma lineage of Nanyue and established a Dharma seat in Jiangxi (Jiangxi). The fourth year of Yi You (745 AD). The eighth generation Zen Master Mazu of Jiangxi (Jiangxi Mazu) inherited the lineage (for forty-four years). Duke Pei (Duke Pei), the governor of Nankang Prefecture (Nankang Prefecture), entered Gonggong Mountain (Gonggong Mountain) to inquire about the Way. Duke Pei diligently sought instruction in person. The Zen Master directly pointed to the source of the mind. Whenever the sea clouds cleared the sky and the mountain moon solidified its light, the mind and environment became still, and the Way deepened with understanding. An imperial edict ordered eminent monks and learned scholars to go to the Inner Dharma Assembly (Inner Dharma Assembly) to discuss the Way with Zen Master Benjing (Zen Master Benjing). Zen Master Benjing was the son of the Zhang family from Jiang Prefecture (Jiang Prefecture). He received the seal of approval at Caoxi (Caoxi) and resided on Sikong Mountain (Sikong Mountain). The imperial envoy Yang Guangting (Yang Guangting) entered the mountain to gather herbs and saw Zen Master Benjing. Upon returning, he reported to the imperial court. An imperial edict summoned him to the Inner Dharma Assembly. On the fifteenth day of the first month, an edict was issued to promote the Buddha Dharma together with the Chan monks from both streets. The fifth year of Bing Xu (746 AD). The court established a system for ordaining monks and nuns throughout the realm and ordered the Ministry of Rites (Ministry of Rites) to issue ordination certificates (ordination certificate) (The Ministry of Rites began issuing ordination certificates from this point. However, it restricted the number of monks and did not consider those who truly understood the Buddha Dharma. Therefore, it is recorded to illustrate the error of initiating a bad precedent). The sixth year of Ding Hai (747 AD). The seventh year of Wu Zi (748 AD). The eighth year of Ji Chou (749 AD). Huaihai (Huaihai) paid respects and became an attendant. Huaihai was young
離塵。三學該練。參祖命侍左右。
庚寅九載。
禪師惟儼從石頭來。
儼十七出家。納戒衡岳。博通經論。嚴持戒律。一日嘆曰。大丈夫當離法自凈。誰能屑屑事細行於布巾耶。首造石頭之室。便問三乘十二分教。某甲粗知。嘗聞南方直指人心。見性成佛。實未明瞭。伏望慈悲指示。頭曰。恁么也不得。不恁么也不得。恁么不恁么。總不得。子作么生。儼罔措。頭曰。子因緣不在此。且往馬大師處去。儼稟命。恭來禮祖。仍伸前問。祖曰。我有時教伊揚肩瞬目。有時不教伊揚眉瞬目。有時揚眉瞬目者是。有時揚眉瞬目者不是。子作么生。儼于言下契悟。便禮拜。祖曰。子見甚麼道理。儼曰。某在石頭處。如蚊子上鐵牛。祖曰。汝既如是。善自護持。
辛卯十載。
佛滅后一千七百年。
壬辰十一載。
雙峰第四世禪師潤州鶴林徑山玄素寂。
侍者懷海悟道。
海侍祖經三載。一日侍祖行次。見一群野鴨飛過。祖曰。是甚麼。海曰。野鴨子。祖曰。甚處去也。海曰。飛過去也。祖遂把海鼻扭。海負痛失聲。祖曰。又道飛過去也。海于言下省悟。卻歸侍者寮。哀哀大哭。同事問曰。汝憶父母耶。曰無曰。哭作甚麼。海曰。我鼻孔被大師扭得痛不徹。同事曰。有
【現代漢語翻譯】 現代漢語譯本 離塵（指脫離塵世）。三學（指戒、定、慧三學）該當勤加修習。親近祖師，侍奉左右。
庚寅九年（750年）。
禪師惟儼（Weiyan）從石頭（指石頭希遷）處來。
惟儼（Weiyan）十七歲出家，在衡岳（Hengyue）受戒，博通經論，嚴格持守戒律。一日嘆息道：『大丈夫應當離法而自凈，誰能拘泥於細微的行持，如同擦拭布巾一般呢？』於是首先拜訪石頭希遷（Shitou Xiqian）的住所，便問：『三乘十二分教，我粗略知曉。常聽聞南方禪宗直指人心，見性成佛，實在未明瞭，懇請慈悲指示。』石頭希遷（Shitou Xiqian）說：『這樣也不行，那樣也不行，這樣那樣都不行。你怎麼辦？』惟儼（Weiyan）不知所措。石頭希遷（Shitou Xiqian）說：『你與此處的因緣不在此，暫且去馬祖道一（Mazu Daoyi）大師處去吧。』惟儼（Weiyan）聽從命令，恭敬地來拜見馬祖道一（Mazu Daoyi），仍然提出之前的問題。馬祖道一（Mazu Daoyi）說：『我有時教他揚眉瞬目，有時不教他揚眉瞬目，有時揚眉瞬目是對的，有時揚眉瞬目是不對的。你怎麼辦？』惟儼（Weiyan）在言下領悟，便禮拜。馬祖道一（Mazu Daoyi）說：『你見到什麼道理？』惟儼（Weiyan）說：『我在石頭希遷（Shitou Xiqian）處，如同蚊子叮鐵牛。』馬祖道一（Mazu Daoyi）說：『你既然如此，好好地守護保持。』
辛卯十年（751年）。
佛滅后一千七百年。
壬辰十一年（752年）。
雙峰山（Shuangfeng Mountain）第四世禪師潤州鶴林徑山玄素（Xuan Su）寂滅。
侍者懷海（Huaihai）悟道。
懷海（Huaihai）侍奉馬祖道一（Mazu Daoyi）三年。一日侍奉祖師行走時，看見一群野鴨飛過。馬祖道一（Mazu Daoyi）說：『那是什麼？』懷海（Huaihai）說：『野鴨子。』馬祖道一（Mazu Daoyi）說：『去哪裡了？』懷海（Huaihai）說：『飛過去了。』馬祖道一（Mazu Daoyi）於是把懷海（Huaihai）的鼻子扭住。懷海（Huaihai）疼痛失聲。馬祖道一（Mazu Daoyi）說：『又說飛過去了？』懷海（Huaihai）在言下醒悟。回到侍者寮房，哀哀大哭。同事問：『你思念父母嗎？』懷海（Huaihai）說：『不是。』同事說：『哭什麼？』懷海（Huaihai）說：『我的鼻孔被大師扭得痛徹心扉。』同事說：『有
English version Leaving the dust (referring to detachment from the mundane world). The Three Learnings (referring to morality, concentration, and wisdom) should be diligently practiced. Attend to the Patriarch, serving him closely.
The ninth year of Gengyin (750 AD).
Chan Master Weiyan came from Shitou (referring to Shitou Xiqian).
Weiyan became a monk at the age of seventeen, received precepts at Hengyue (Mount Heng), and was well-versed in scriptures and treatises, strictly upholding the precepts. One day, he sighed and said, 'A great man should purify himself by leaving the Dharma; who can be meticulous about trivial practices, like wiping a cloth?' Thereupon, he first visited the residence of Shitou Xiqian, and asked, 'The Three Vehicles and Twelve Divisions of the Teachings, I know roughly. I have often heard that the Southern Chan school directly points to the human mind, seeing one's nature and becoming a Buddha, but I have not truly understood it. I humbly request your compassionate instruction.' Shitou Xiqian said, 'Thus is not permissible, neither is not thus permissible, thus and not thus are all not permissible. What do you do?' Weiyan was at a loss. Shitou Xiqian said, 'Your affinity is not here. Go to Master Mazu Daoyi for now.' Weiyan obeyed the order and respectfully came to pay respects to Mazu Daoyi, still posing the previous question. Mazu Daoyi said, 'Sometimes I teach him to raise his eyebrows and blink his eyes, sometimes I do not teach him to raise his eyebrows and blink his eyes, sometimes raising his eyebrows and blinking his eyes is right, sometimes raising his eyebrows and blinking his eyes is not right. What do you do?' Weiyan had an awakening upon hearing these words and bowed. Mazu Daoyi said, 'What principle have you seen?' Weiyan said, 'At Shitou Xiqian's place, I was like a mosquito biting an iron ox.' Mazu Daoyi said, 'Since you are like this, take good care and maintain it.'
The tenth year of Xinmao (751 AD).
The 1700th year after the Buddha's Parinirvana.
The eleventh year of Renchen (752 AD).
The fourth-generation Chan Master of Shuangfeng Mountain (Double Peak Mountain), Xuan Su of Helin Jing Mountain in Runzhou, passed away.
Attendant Huaihai attained enlightenment.
Huaihai served Mazu Daoyi for three years. One day, while attending to the Patriarch during a walk, he saw a flock of wild ducks flying by. Mazu Daoyi said, 'What is that?' Huaihai said, 'Wild ducks.' Mazu Daoyi said, 'Where are they going?' Huaihai said, 'They flew past.' Thereupon, Mazu Daoyi twisted Huaihai's nose. Huaihai cried out in pain. Mazu Daoyi said, 'You said they flew past?' Huaihai awakened upon hearing these words. He returned to the attendant's quarters, weeping bitterly. A colleague asked, 'Do you miss your parents?' Huaihai said, 'No.' The colleague said, 'Then why are you crying?' Huaihai said, 'My nose was twisted by the Master, and it hurts to the core.' The colleague said, 'There is
【English Translation】 English version Leaving the dust (referring to detachment from the mundane world). The Three Learnings (referring to morality, concentration, and wisdom) should be diligently practiced. Attend to the Patriarch, serving him closely.
The ninth year of Gengyin (750 AD).
Chan Master Weiyan came from Shitou (referring to Shitou Xiqian).
Weiyan became a monk at the age of seventeen, received precepts at Hengyue (Mount Heng), and was well-versed in scriptures and treatises, strictly upholding the precepts. One day, he sighed and said, 'A great man should purify himself by leaving the Dharma; who can be meticulous about trivial practices, like wiping a cloth?' Thereupon, he first visited the residence of Shitou Xiqian, and asked, 'The Three Vehicles and Twelve Divisions of the Teachings, I know roughly. I have often heard that the Southern Chan school directly points to the human mind, seeing one's nature and becoming a Buddha, but I have not truly understood it. I humbly request your compassionate instruction.' Shitou Xiqian said, 'Thus is not permissible, neither is not thus permissible, thus and not thus are all not permissible. What do you do?' Weiyan was at a loss. Shitou Xiqian said, 'Your affinity is not here. Go to Master Mazu Daoyi for now.' Weiyan obeyed the order and respectfully came to pay respects to Mazu Daoyi, still posing the previous question. Mazu Daoyi said, 'Sometimes I teach him to raise his eyebrows and blink his eyes, sometimes I do not teach him to raise his eyebrows and blink his eyes, sometimes raising his eyebrows and blinking his eyes is right, sometimes raising his eyebrows and blinking his eyes is not right. What do you do?' Weiyan had an awakening upon hearing these words and bowed. Mazu Daoyi said, 'What principle have you seen?' Weiyan said, 'At Shitou Xiqian's place, I was like a mosquito biting an iron ox.' Mazu Daoyi said, 'Since you are like this, take good care and maintain it.'
The tenth year of Xinmao (751 AD).
The 1700th year after the Buddha's Parinirvana.
The eleventh year of Renchen (752 AD).
The fourth-generation Chan Master of Shuangfeng Mountain (Double Peak Mountain), Xuan Su of Helin Jing Mountain in Runzhou, passed away.
Attendant Huaihai attained enlightenment.
Huaihai served Mazu Daoyi for three years. One day, while attending to the Patriarch during a walk, he saw a flock of wild ducks flying by. Mazu Daoyi said, 'What is that?' Huaihai said, 'Wild ducks.' Mazu Daoyi said, 'Where are they going?' Huaihai said, 'They flew past.' Thereupon, Mazu Daoyi twisted Huaihai's nose. Huaihai cried out in pain. Mazu Daoyi said, 'You said they flew past?' Huaihai awakened upon hearing these words. He returned to the attendant's quarters, weeping bitterly. A colleague asked, 'Do you miss your parents?' Huaihai said, 'No.' The colleague said, 'Then why are you crying?' Huaihai said, 'My nose was twisted by the Master, and it hurts to the core.' The colleague said, 'There is'
甚因緣不契。海曰。汝問取和尚去。同事問祖曰。海侍者有何因緣不契。祖曰。是伊會也。同事歸寮曰。和尚道汝會也。海乃呵呵大笑。次日祖升座。眾才集。海出卷卻席。祖便下座。
癸巳十二載。
甲午十三載。
祖令惟儼返石頭。
儼侍奉三年。祖一日問。子近日見處作么生。儼曰。面板脫落盡。唯有一真實。祖曰。子之所得。可謂協於心體。佈於四肢。既然如是。將三條篾束取肚皮。隨處住山去。儼乃辭祖返石頭。一日在石上座次。石頭問曰。汝在這裡作么。曰一物不為。頭曰。恁么則閑坐也。曰若閑坐。即為也。頭曰。汝道不為。不為個甚麼。曰千聖亦不識。頭以偈贊曰。從來共住不知名。任運相將祇么行。自古上賢猶不識。造次凡流豈可明。石頭垂語曰。言語動用。沒交涉。儼曰。非言語動用。亦沒交涉。頭曰。我這裡針劄不入。儼曰。我這裡如石上栽花。頭然之。
祥符蔭曰。石頭指令往江西。馬祖示令返石頭。古人心眼洞明。何嘗分河飲水哉。又曰。將三條篾束取肚皮。隨處住山去。可見擔荷此事。不在門庭施設也明矣。
法師臺宗第五世左溪玄朗寂。
朗嗣東陽威。宴坐左溪三十年。精約自持。弟子湛然等。數十人傳其教。
乙未十四載(范陽
【現代漢語翻譯】 現代漢語譯本： 什麼因緣不契合？海（侍者名）說：『你問和尚去。』 同事問馬祖（禪師名）說：『海侍者有什麼因緣不契合？』 馬祖說：『是他會了。』 同事回到寮房說：『和尚說你會了。』 海於是呵呵大笑。第二天，馬祖升座，眾人剛聚集，海出來捲起坐席。馬祖便下座。
癸巳十二年（873年）。
甲午十三年（874年）。
馬祖命令惟儼（禪師名）返回石頭（地名）。
惟儼侍奉馬祖三年。一天，馬祖問：『你近日見解如何？』 惟儼說：『面板脫落盡，唯有一真實。』 馬祖說：『你的所得，可謂與心體相合，佈於四肢。既然如此，用三條篾條束住肚皮，隨處住山去吧。』 惟儼於是辭別馬祖返回石頭。一天在石頭上坐禪時，石頭問：『你在這裡做什麼？』 惟儼說：『一物不為。』 石頭說：『那麼就是閑坐了。』 惟儼說：『若閑坐，即為也。』 石頭說：『你說不為，不為什麼？』 惟儼說：『千聖亦不識。』 石頭以偈頌讚道：『從來共住不知名，任運相將祇么行。自古上賢猶不識，造次凡流豈可明。』 石頭垂語說：『言語動用，沒交涉。』 惟儼說：『非言語動用，亦沒交涉。』 石頭說：『我這裡針扎不入。』 惟儼說：『我這裡如石上栽花。』 石頭認可了他的說法。
祥符蔭說：石頭指令前往江西，馬祖指示返回石頭。古人的心眼洞明，何嘗分河飲水呢？又說：將三條篾束取肚皮，隨處住山去。可見擔荷此事，不在門庭施設也明矣。
法師臺宗第五世左溪玄朗（禪師名）寂滅。
玄朗繼承東陽威（禪師名）的法脈，在左溪宴坐三十年，生活精簡節約，弟子湛然（人名）等數十人傳其教。
乙未十四年（875年）（范陽）。
【English Translation】 English version: What is the reason for the lack of accord?' Hai (name of the attendant) said, 'You go ask the Abbot.' A colleague asked Mazu (name of a Chan master), 'What is the reason for the lack of accord with Attendant Hai?' Mazu said, 'It is because he understands.' The colleague returned to the dormitory and said, 'The Abbot said you understand.' Hai then laughed heartily. The next day, Mazu ascended the seat, and as the assembly gathered, Hai came out and rolled up the mat. Mazu then descended from the seat.
The twelfth year of Gui Si (873 AD).
The thirteenth year of Jia Wu (874 AD).
Mazu ordered Wei Yan (name of a Chan master) to return to Shitou (place name).
Wei Yan served Mazu for three years. One day, Mazu asked, 'What is your understanding recently?' Wei Yan said, 'Skin and flesh have all fallen away, only the one true reality remains.' Mazu said, 'Your attainment can be said to be in accord with the essence of mind, spread throughout the four limbs. Since this is so, take three strips of bamboo and bind your belly, and dwell in the mountains wherever you go.' Wei Yan then bid farewell to Mazu and returned to Shitou. One day, while sitting in meditation on a rock, Shitou asked, 'What are you doing here?' Wei Yan said, 'Not doing a single thing.' Shitou said, 'Then you are sitting idly.' Wei Yan said, 'If it is idle sitting, then it is doing something.' Shitou said, 'You say not doing, not doing what?' Wei Yan said, 'Even the thousand sages do not recognize it.' Shitou praised him with a verse: 'From the beginning, living together without knowing the name, following fate and just going along. From ancient times, even the superior sages did not recognize it, how can ordinary people hastily understand it?' Shitou gave instructions, saying, 'Words and actions are irrelevant.' Wei Yan said, 'Non-words and non-actions are also irrelevant.' Shitou said, 'Here, a needle cannot penetrate.' Wei Yan said, 'Here, it is like planting flowers on a rock.' Shitou approved of his words.
Xiangfu Yin said: Shitou ordered him to go to Jiangxi, and Mazu instructed him to return to Shitou. The minds of the ancients were clear and bright, how could they divide the river and drink? He also said: 'Take three strips of bamboo and bind your belly, and dwell in the mountains wherever you go.' It is clear that bearing this matter is not in the establishment of the gate and courtyard.
The fifth generation of the Tiantai School, Dharma Master Zuo Xi Xuan Lang (name of a Chan master), passed away.
Xuan Lang inherited the Dharma lineage of Dongyang Wei (name of a Chan master), and sat in meditation at Zuo Xi for thirty years, living a simple and frugal life. His disciples, such as Zhan Ran (person's name), and dozens of others transmitted his teachings.
The fourteenth year of Yi Wei (875 AD) (Fanyang).
安祿山舉兵反)。
丙申(天寶十五至德元)載。
肅宗(名亨在位五年改元者四)。
肅宗丁酉二載。
禪師懷海再參付法。
海再參。侍立次。祖目視繩床角拂子。海曰。即此用。離此用。祖曰。汝向後開兩片皮。將何為人。海取拂子豎起。祖曰。即此用。離此用。海掛拂子于舊處。祖振威一喝。海直得三日耳聾。遂付正法。
戊戌乾元元年復以載為年。
己亥二年。
庚子上元元年。
敕使至曹溪請六祖衣缽歸內供養詔塔主令韜赴闕以疾辭。
禪師大鑒支下洛京荷澤寺真宗大師神會寂。
會襄陽高氏子。年十三。至曹溪禮祖。祖一日告眾曰。有一物。無頭無尾。無名無字。無背無面。諸人還識否。會出曰。是諸佛之本源。神會之佛性。祖曰。向汝道無名無字。汝便喚作本源佛性。汝向後只成得個知解宗徒。後於洛陽闡明祖化。大為王臣敬信。五月十二日寂。塔于洛陽寶應寺。敕謚真宗大師。
辛丑二年。
禪師大鑒支下司空山大曉本凈寂。
詔禪師南陽慧忠至待以師禮。
忠諸暨冉氏子。得法曹溪。居南陽白崖山黨子谷。四十餘年不下山。道行聞于朝。敕中使孫朝進赍詔徴赴京。居千福寺。待以師禮。
壬寅寶應元年。
律師餘杭宜豐寺靈一寂。
一精持戒律。品行清高。禪誦之餘。詩歌不輟。與襄陽朱放。南陽張繼。安定皇甫曾。范陽張南史。吳郡陸迅。東海徐嶷。景陵陸鴻漸。為塵外之友。同時會稽曇一。晉陵義宣。俱以高雅見稱。寂年方三十五。右金吾衛兵曹參軍獨孤及撰碑。塔于虎林東峰。
代宗(名立在位十七年)。
代宗癸卯廣德元年。
詔謚初祖菩提達摩曰圓覺大師塔曰空觀。
甲辰二年。
石頭祖移庵梁端。
祖一日見負米登山者愍之。明日即移庵下樑端。
乙巳永泰元年。
詔奉六祖大師衣缽歸曹溪。
五月五日。帝夢六祖大師請衣缽。七日遣鎮問大將軍劉崇景。頂戴而送。敕刺史楊瑊曰。朕之國寶。卿可於本寺如法安置。專令僧眾親承宗旨者。嚴加守護。勿令遺墜。
丙午大曆元年。
洪州連帥路嗣恭請祖開元寺開堂。
四方學者雲集座下。僧問。和尚為甚麼說即心即佛。祖曰。為止小兒啼。曰啼止時如何。祖曰。非心非佛。曰除此二種人來。如何指示。祖曰。向伊道不是物。曰忽遇其中人來時。如何。祖曰。且教伊體會大道。
洪州廉使參。
問。弟子吃酒肉即是。不吃即是。祖曰。
【現代漢語翻譯】 現代漢語譯本 壬寅寶應元年（762年）。
律師靈一寂，住在餘杭宜豐寺。
靈一精通戒律，品行清高。禪修誦經之餘，詩歌創作也不停止。他與襄陽的朱放、南陽的張繼、安定皇甫曾、范陽的張南史、吳郡的陸迅、東海的徐嶷、景陵的陸鴻漸，結為塵世之外的朋友。同時，會稽的曇一、晉陵的義宣，都以高雅的品格而聞名。靈一寂去世時年僅三十五歲。右金吾衛兵曹參軍獨孤及為他撰寫碑文，塔建在虎林東峰。
代宗（名立，在位十七年）。
代宗癸卯廣德元年（763年）。
皇帝下詔追諡初祖菩提達摩（Bodhidharma）為圓覺大師，塔名為空觀。
甲辰二年（764年）。
石頭希遷（Shi Tou Xiqian）禪師移動茅庵的梁端。
希遷禪師有一天看到有人背米登山，心生憐憫。第二天，他就把茅庵下的梁端移走了。
乙巳永泰元年（765年）。
皇帝下詔將六祖慧能（Hui Neng）大師的衣缽送回曹溪。
五月五日，皇帝夢見六祖大師請求送回衣缽。七日，派遣鎮問大將軍劉崇景，頂戴著衣缽送回。皇帝敕令刺史楊瑊說：『這是朕的國寶，你可以在本寺如法安置，專門命令僧眾中能夠真正繼承宗旨的人，嚴加守護，不要讓它遺失。』
丙午大曆元年（766年）。
洪州連帥路嗣恭邀請馬祖道一（Ma Zu Daoyi）禪師在開元寺開堂說法。
四方學者雲集座下。僧人問：『和尚為什麼說即心即佛？』馬祖道一禪師說：『爲了止住小兒啼哭。』僧人問：『啼哭停止時如何？』馬祖道一禪師說：『非心非佛。』僧人問：『除去這兩種人之外，如何指示？』馬祖道一禪師說：『告訴他不是物。』僧人問：『忽然遇到其中之人來時，如何？』馬祖道一禪師說：『且教他體會大道。』
洪州廉使參拜馬祖道一禪師。
廉使問：『弟子吃酒肉可以嗎？不吃可以嗎？』馬祖道一禪師說：『……』
【English Translation】 English version Renyin, the first year of Baoying (762 AD).
The Vinaya Master Lingyi Ji lived in Yifeng Temple in Yuhang.
Lingyi was proficient in the precepts and had a pure and noble character. Besides Chan practice and chanting scriptures, he also continuously composed poetry. He became friends with Zhu Fang of Xiangyang, Zhang Ji of Nanyang, Huangfu Zeng of Anding, Zhang Nanshi of Fanyang, Lu Xun of Wujun, Xu Yi of Donghai, and Lu Hongjian of Jingling, forming friendships beyond the mundane world. At the same time, Tan Yi of Kuaiji and Yi Xuan of Jinling were both known for their refined elegance. Lingyi Ji passed away at the age of thirty-five. Dugu Ji, the military adjutant of the Right Jinwu Guard, wrote his epitaph, and his stupa was built on the East Peak of Hulin.
Emperor Daizong (named Li, reigned for seventeen years).
Guimao, the first year of Guangde under Emperor Daizong (763 AD).
The emperor issued an edict posthumously honoring the First Patriarch Bodhidharma as Great Master Yuanjue, and his stupa was named Kongguan.
Jiachen, the second year (764 AD).
Zen Master Shitou Xiqian moved the beam of his hermitage.
One day, Zen Master Shitou saw someone carrying rice up the mountain and felt compassion for him. The next day, he moved the beam under his hermitage.
Yisi, the first year of Yongtai (765 AD).
The emperor issued an edict to return the robe and bowl of the Sixth Patriarch, Great Master Huineng, to Caoqi.
On the fifth day of the fifth month, the emperor dreamed of the Sixth Patriarch requesting the return of his robe and bowl. On the seventh day, he sent General Liu Chongjing of Zhenwen to respectfully carry the robe and bowl back. The emperor ordered the prefect Yang Jian, saying, 'This is the national treasure of Our dynasty. You should properly enshrine it in the temple and specially instruct the monks who truly inherit the teachings to carefully protect it and not allow it to be lost.'
Bingwu, the first year of Dali (766 AD).
The military commissioner of Hongzhou, Lu Sigong, invited Zen Master Mazu Daoyi to open a Dharma hall at Kaiyuan Temple.
Scholars from all directions gathered beneath his seat. A monk asked, 'Why does the Master say that the mind is the Buddha?' Zen Master Mazu Daoyi said, 'To stop a child from crying.' The monk asked, 'What about when the crying stops?' Zen Master Mazu Daoyi said, 'Neither mind nor Buddha.' The monk asked, 'Besides these two kinds of people, how do you instruct?' Zen Master Mazu Daoyi said, 'Tell them it is not a thing.' The monk asked, 'What if you suddenly encounter one of those people?' Zen Master Mazu Daoyi said, 'Let him experience the Great Way.'
The investigating commissioner of Hongzhou paid respects to Zen Master Mazu Daoyi.
The commissioner asked, 'Is it okay for disciples to eat meat and drink wine? Is it not okay?' Zen Master Mazu Daoyi said, '...'
若吃是中丞祿。不吃是中丞福。廉使禮謝。
丁未二年。
詔謚四祖曰大醫禪師塔號慈雲。
戊申三年。
詔禪師徑山道欽問法要賜號國一。
二月詔曰。朕聞江左有蘊道禪人。德性冰霜。凈行林野。朕虛心瞻企。渴仰懸懸。有感必通。國亦大慶。愿和尚遠降中天。盡朕歸向。不違願力。應物見形。今遣內侍黃鳳宣旨。特到詔迎。速副朕心。敕令本州供送。凡到州縣。開凈院安置。官吏不許謁見。疲師心力。弟子不算多少。聽其隨侍。帝見鄭重。咨問法要。供奉勤至。司徒楊綰。一見嘆禮。退而告人曰。此實方外之高士也。難得而名焉。詔號國一禪師。
詔謚五祖曰大滿禪師塔號法雨。
己酉四年。
禪師懷海住洪州大雄山。
巖巒峻極。故號百丈。祖寄三甕醬去。海集眾上堂開書了。拈拄杖指甕曰。道得即不打破。道不得即打破。眾無語。海打破歸方丈。
安隱忍曰。馬祖以三甕醬寄百丈。可疑也。百丈上堂一時打破。又可疑也。不善疑而求善悟。譬若首燕而之越也。
國師雙峰下六世惠忠寂。
忠嗣牛頭威。平生一衲。食唯一鐺。虎為巡守。鵲為移巢。寂之夕有瑞雲凝覆。天樂聞空。
祥符蔭曰。雙峰融未聞道前。百鳥銜花。
【現代漢語翻譯】 現代漢語譯本： 如果吃了，是中丞（官名）的俸祿；如果不吃，是中丞的福氣。廉使（官名）行禮表示感謝。 丁未二年（767年）。 皇帝下詔追諡四祖為大醫禪師，塔號慈雲。 戊申三年（768年）。 皇帝下詔詢問徑山道欽禪師佛法要義，賜號國一。 二月，皇帝下詔說：『朕聽說江左（指長江下游南岸地區）有蘊道禪人，德行高潔如冰霜，清凈修行于山野。朕虛心仰慕，渴望至極。有感應必定相通，國家也是一大喜事。愿和尚遠降中天（指京城），滿足朕的歸依之情。不違背願力，應物顯現真形。』現在派遣內侍黃鳳宣旨，特地前往詔請。速速滿足朕的心意。敕令本州（行政單位）供給護送。凡是到達州縣，開闢凈院安置。官吏不許謁見，以免疲憊禪師的心力。弟子不論多少，聽憑他們隨侍。皇帝非常鄭重，諮詢佛法要義，供奉勤勉周到。司徒楊綰，一見之下歎服行禮，退而告訴別人說：『這確實是方外（指世外）的高士啊，難以用名利來束縛他。』詔號國一禪師。 皇帝下詔追諡五祖為大滿禪師，塔號法雨。 己酉四年（769年）。 禪師懷海住在洪州（今江西省南昌市）大雄山。 巖石山峰高峻到了極點，所以號為百丈。馬祖（禪師名號，指道一禪師）寄了三甕醬菜去。懷海召集眾人上堂說法完畢，拿起拄杖指著醬甕說：『說得出來就（不）打破，說不出來就打破。』眾人沒有說話。懷海打破醬甕回到方丈。 安隱忍說：『馬祖用三甕醬菜寄給百丈，可疑啊。百丈上堂一時打破，又可疑啊。不善於懷疑而求得善悟，譬如要到燕國卻往越國去一樣。』 國師雙峰山下六世惠忠圓寂。 惠忠繼承了牛頭宗的威風，平生只有一件衲衣，吃飯只有一個鐺。老虎為他巡邏守護，喜鵲為他搬運築巢。圓寂的夜晚有祥瑞的雲彩凝聚覆蓋，天樂響徹天空。 祥符蔭說：『雙峰融未聞道之前，百鳥銜花。』
【English Translation】 English version: 'If you eat it, it is the salary of the Central Commissioner (a government official title); if you don't eat it, it is the blessing of the Central Commissioner.' The Commissioner of Integrity (another official title) bowed to express his thanks. The second year of Dingwei (767 AD). An imperial edict was issued posthumously conferring upon the Fourth Patriarch the title of Great Physician Zen Master, with the pagoda name of Ci Yun (Compassionate Cloud). The third year of Wushen (768 AD). An imperial edict was issued summoning Zen Master Daoqin of Jing Mountain to inquire about the essentials of Dharma, bestowing upon him the title of Guo Yi (National One). In the second month, the emperor issued an edict saying: 'I have heard that in Jiangzuo (the area south of the lower reaches of the Yangtze River) there is a Zen practitioner named Yun Dao, whose virtue is as pure as ice and frost, and who practices diligently in the wilderness. I sincerely admire him and long for him with utmost desire. If there is a response, it will surely be communicated, and the nation will also have great joy. I wish the venerable monk would descend to Zhongtian (the capital), fulfilling my desire for refuge. Without violating his vows, he should manifest his true form in response to beings.' Now I am sending the eunuch Huang Feng to proclaim this edict and specially invite him. Quickly fulfill my wishes. I order the local prefecture (an administrative unit) to provide supplies and escort. Whenever he arrives at a prefecture or county, open a pure retreat for him to reside in. Officials are not allowed to visit him, so as not to tire the Zen master's mind. The number of disciples is not to be counted; let them attend him as they wish.' The emperor was very solemn, inquiring about the essentials of Dharma, and the offerings were diligent and thorough. The Minister of Personnel, Yang Wan, upon seeing him, sighed in admiration and bowed, then retreated and told others, 'This is indeed a high-minded person beyond the mundane world, difficult to be bound by fame and fortune.' He was given the title of Guo Yi Zen Master. An imperial edict was issued posthumously conferring upon the Fifth Patriarch the title of Great Fullness Zen Master, with the pagoda name of Fa Yu (Dharma Rain). The fourth year of Jiyou (769 AD). Zen Master Huaihai resided at Mount Daxiong in Hongzhou (present-day Nanchang, Jiangxi Province). The rocks and peaks were extremely steep, hence the name Baizhang (Hundred Zhang). Master Ma (Zen Master's title, referring to Zen Master Daoyi) sent three jars of pickles. Huaihai gathered the assembly, finished the sermon, picked up his staff, pointed at the jars, and said: 'If you can say it, I will (not) break them; if you cannot say it, I will break them.' The assembly was silent. Huaihai broke the jars and returned to his abbot's room. An Yinren said: 'Ma Zu sending three jars of pickles to Baizhang is suspicious. Baizhang breaking them all at once during the sermon is also suspicious. Not being good at doubting and seeking good enlightenment is like heading to the state of Yan while going to the state of Yue.' The sixth generation of Huizhong under National Teacher Shuangfeng passed away. Huizhong inherited the prestige of the Niutou School, having only one patched robe in his life and eating from only one pot. Tigers patrolled and guarded him, and magpies moved their nests for him. On the night of his passing, auspicious clouds gathered and covered the area, and heavenly music was heard in the sky. Xiangfu Yin said: 'Before Shuangfeng Rong heard the Dao, hundreds of birds carried flowers in their beaks.'
諸天送供。及見四祖后。日負米供眾。故其支下。多有德化感異。然斷際祖。謂其未知有向上關棙子。非貶剝諸方語也。具向上全提眼目者。自知之。
庚戌五年。
辛亥六年。
律師會稽開元寺曇一寂。
一禪律之外。囊括百氏。與張說宋璟蘇瑰陸象先賀知章等善。著四分律疏十卷。天寶十四載。浙江潮激錢塘。一率律學千人念摩訶般若。莊嚴伍胥。以祈潮退。夢一神人衣冠甚偉。稽首謝曰。蒙垂法施。即改波流。未逾旬時。漲沙五十里。大曆六年。十一月十七日寂。壽八十。臘六十一。制服執紼者。江淮之南。河洛之表。殆人人雪涕。各各增悲焉。會稽徐浩撰碑。紀其德。
壬子七年。
癸丑八年。
甲寅九年。
三藏法師京兆大興善寺大辯廣智不空金剛寂。
不空北天竺人。行五部灌頂法。神應不測。玄宗。肅宗。皆師重之。代宗恩渥彌厚。寂聞。輟朝三日。敕開府李元琮知護喪事。火浴得舍利一百八十粒。
乙卯十年。
禪師大鑒支下南陽大證國師慧忠寂。
忠將涅槃辭帝。帝曰。師滅度后。弟子將何所記。忠曰。告檀越造取一所無縫塔。帝曰。就師請取塔樣。忠良久曰。會么。帝曰不會。忠曰。有弟子應真。卻知此事。可詔問
{ "translations": [ "現代漢語譯本", "諸天神送來供養，以及見到四祖（指禪宗四祖道信）之後，每天背米供養大眾。因此他的門下，多有以德行教化感應事物的例子。然而斷際祖（臨濟義玄）說他（四祖）還不知道有向上提升的關鍵。這並非是貶低其他地方的說法。具備向上提升的全部眼目的人，自然會明白。", "", "庚戌五年（730年）", "", "辛亥六年（731年）", "", '律師會稽開元寺的曇一圓寂。', "", "曇一禪師精通禪律之外，還囊括百家之學，與張說、宋璟、蘇瑰、陸象先、賀知章等人交好。著有《四分律疏》十卷。天寶十四年（755年），浙江潮水沖擊錢塘，曇一率領律學僧人千人唸誦《摩訶般若》，並莊嚴地祭祀伍胥（春秋時期吳國大夫），以祈求潮水退去。夢中出現一位神人，衣冠非常華麗，稽首感謝說：『蒙受您的法施，我立即改變水流。』不到十天，漲出的沙地就有五十里。大曆六年（771年）十一月十七日圓寂，享年八十歲，僧臘六十一。朝廷為他制服，扶棺執紼的人，江淮以南，黃河洛陽一帶，幾乎人人都流淚，個個都增加悲傷。會稽人徐浩撰寫碑文，記載他的德行。", "", "壬子七年（732年）", "", "癸丑八年（733年）", "", "甲寅九年（734年）", "", "三藏法師、京兆大興善寺的大辯廣智不空金剛圓寂。", "", "不空是北天竺人，修行五部灌頂法，神異靈驗不可測度。唐玄宗、唐肅宗都對他非常敬重。唐代宗對他的恩寵更加深厚。聽到不空圓寂的訊息，代宗停朝三日，敕令開府李元琮負責料理喪事。火化后得到舍利一百八十粒。", "", "乙卯十年（735年）", "", "禪師大鑒（慧能）門下的南陽大證國師慧忠圓寂。", "", "慧忠將要涅槃時，向皇帝辭別。皇帝說：『國師圓寂后，弟子我將如何紀念您呢？』慧忠說：『請施主建造一座無縫塔。』皇帝說：『請國師賜予我塔的樣式。』慧忠沉默良久說：『明白了嗎？』皇帝說：『不明白。』慧忠說：『有弟子應真，卻知道這件事，可以下詔詢問他。』" ], "english_translations": [ "English version", "The Devas (gods) sent offerings, and after seeing the Fourth Patriarch (referring to the Fourth Chan Patriarch Daoxin), he carried rice daily to support the community. Therefore, among his followers, there were many examples of transforming beings through virtuous teachings. However, Linji Yixuan (founder of the Linji school) said that he (the Fourth Patriarch) did not yet know the crucial point of upward striving. This is not to belittle the teachings of other places. Those who possess the complete eye for upward striving will naturally understand.", "", "Gengxu, the fifth year (730 AD)", "", "Xinhai, the sixth year (731 AD)", "", "Vinaya Master Tan Yi of Kaiyuan Temple in Kuaiji passed away.", "", "Master Tan Yi, in addition to being proficient in Vinaya (monastic discipline), also encompassed the learning of a hundred schools. He was on good terms with Zhang Yue, Song Jing, Su Gui, Lu Xiangxian, He Zhizhang, and others. He authored ten volumes of the Commentary on the Four-Part Vinaya. In the fourteenth year of Tianbao (755 AD), when the tide in Zhejiang surged against Qiantang, Tan Yi led a thousand monks versed in Vinaya to recite the Maha Prajna Paramita Sutra, and solemnly offered sacrifices to Wu Zixu (a minister of the Wu state during the Spring and Autumn period), to pray for the tide to recede. In a dream, a divine being appeared, with magnificent attire, bowed and thanked him, saying: 'Receiving your Dharma offering, I will immediately change the flow of the water.' In less than ten days, the sand that emerged from the receding tide extended for fifty li. On the seventeenth day of the eleventh month of the sixth year of Dali (771 AD), he passed away at the age of eighty, with sixty-one years as a monk. Those who wore mourning clothes and carried the coffin, south of the Yangtze and Huai Rivers, and in the areas of the Yellow River and Luoyang, almost everyone shed tears, and each one increased in sorrow. Xu Hao of Kuaiji composed an inscription to record his virtuous deeds.", "", "Renzi, the seventh year (732 AD)", "", "Guichou, the eighth year (733 AD)", "", "Jiayin, the ninth year (734 AD)", "", "Tripitaka Master Dabian Guangzhi Bukong Vajra of Daxingshan Temple in Jingzhao passed away.", "", "Bukong was from North India, and practiced the Five-Part Empowerment Dharma, with miraculous responses that were unfathomable. Emperor Xuanzong and Emperor Suzong of the Tang Dynasty both deeply respected him. Emperor Daizong's favor was even greater. Upon hearing of Bukong's passing, Emperor Daizong suspended court for three days, and ordered Kaifu Li Yuancong to oversee the funeral arrangements. After cremation, one hundred and eighty relics were obtained.", "", "Yimao, the tenth year (735 AD)", "", "Chan Master Huizhong, the National Teacher Dazheng of Nanyang, a descendant of Dajian (Huineng), passed away.", "", "When Huizhong was about to enter Nirvana, he bid farewell to the Emperor. The Emperor said, 'After the National Teacher passes away, how should I, your disciple, commemorate you?' Huizhong said, 'Please, benefactor, build a seamless stupa.' The Emperor said, 'Please, National Teacher, grant me the design of the stupa.' Huizhong remained silent for a long time and then said, 'Do you understand?' The Emperor said, 'I do not understand.' Huizhong said, 'There is a disciple, Yingzhen, who knows about this matter; you may issue an edict to inquire of him.'" ] }
之。十二月十九日右脅而逝。詔應真問前語。真良久曰。聖上會么。曰不會。真以偈進曰。湘之南。潭之北。中有黃金充一國。無影樹下合同船。琉璃殿上無知識。
丙辰十一年。
丁巳十二年。
戊午十三年。
己未十四年。
德宗(名適在位二十六年)。
德宗庚申建中元年。
辛酉二年。
壬戌三年。
法師臺宗第六世國清湛然寂。
然荊溪戚氏子。智者五世孫。左溪朗公嗣。著法華釋簽疏記。各十卷。止觀輔行傳弘訣十卷。法華三昧補助儀一卷。方等懺補闕儀二卷。略維摩疏十卷。維摩疏記三卷。重治定涅槃疏十五卷。金錍論十妙不二門等。盛行於世。學士梁肅撰傳。稱其為法門命世云。
癸亥四年。
法師澄觀注華嚴疏。
觀字大休。會稽夏侯氏子。生於開元戊寅。身長九尺四寸。垂手過膝。口四十齒。目光夜發。晝乃不眴。天寶七載出家。肅宗二年丁酉受具。奉詔入內。敕譯華嚴。初至德中。即以十事自勵曰。體不捐沙門之表。心不違如來之制。坐不背法界之經。性不染情礙之境。足不履尼寺之塵。脅不觸居士之榻。目不視非儀之彩。舌不味過午之肴。手不釋圓明之珠。宿不離衣缽之側。從牛頭忠。徑山欽。問西來宗
【現代漢語翻譯】 現代漢語譯本：
（僧人圓寂）。十二月十九日，右脅臥逝。（唐）德宗（名適，在位二十六年，779-805年）下詔讓應真（Arhat，阿羅漢）解釋他之前說的話。應真沉默良久說：『聖上明白嗎？』（德宗）說：『不明白。』應真以偈語進獻說：『湘江之南，潭州之北，其中黃金足以充滿一個國家。無影樹下，大家同乘一條船，琉璃殿上，卻一無所知。』
（唐）德宗建中元年（庚申，780年）。
（唐）德宗建中二年（辛酉，781年）。
（唐）德宗建中三年（壬戌，782年）。
法師臺宗第六世國清湛然（Chanran）寂滅。
湛然，荊溪戚氏之子，智者（智顗，佛教天臺宗的實際創始人）的五世孫，左溪朗公（朗禪師）的繼承人。著有《法華釋簽疏記》各十卷，《止觀輔行傳弘訣》十卷，《法華三昧補助儀》一卷，《方等懺補闕儀》二卷，《略維摩疏》十卷，《維摩疏記》三卷，《重治定涅槃疏》十五卷，《金錍論》、《十妙不二門》等，盛行於世。學士梁肅撰寫傳記，稱他為法門中的棟樑之才。
（唐）德宗建中四年（癸亥，783年）。
法師澄觀（Chengguan）註解《華嚴疏》。
澄觀，字大休，會稽夏侯氏之子，生於開元戊寅（唐玄宗開元六年，718年）。身長九尺四寸，雙手下垂超過膝蓋，口有四十顆牙齒，目光在夜晚發亮，白天則不眨眼。天寶七載（唐玄宗天寶七年，748年）出家，肅宗二年丁酉（唐肅宗至德二年，757年）受具足戒。奉詔入宮，奉旨翻譯《華嚴經》。最初在至德年間，就以十件事自我勉勵：身體不捨棄沙門的儀表，內心不違背如來的教誨，坐時不背離法界的經典，性情不沾染情感的障礙，腳不踏入尼姑庵的塵土，身體不接觸居士的床榻，眼睛不看非禮儀的色彩，舌頭不品嚐過午的食物，手不離開圓明之珠（念珠），睡覺不離開袈裟和缽的旁邊。跟隨牛頭忠（牛頭法融），逕山欽（徑山道欽）學習，詢問西來宗（禪宗）。
【English Translation】 English version:
(The monk passed away). On the nineteenth day of the twelfth month, he passed away lying on his right side. Emperor Dezong (personal name Shi, reigned for 26 years, 779-805) of the (Tang) Dynasty issued an edict asking Arhat (Yingzhen) to explain his previous words. The Arhat remained silent for a long time and then said, 'Does the Holy One understand?' (Dezong) said, 'I do not understand.' The Arhat presented a verse, saying, 'South of the Xiang River, north of Tanzhou, within which gold is enough to fill a country. Under the shadowless tree, everyone rides the same boat, but in the crystal palace, there is no knowledge.'
(Tang) Dezong, Jianzhong 1st year (Gengshen, 780).
(Tang) Dezong, Jianzhong 2nd year (Xinyou, 781).
(Tang) Dezong, Jianzhong 3rd year (Renxu, 782).
The sixth generation of Tiantai School, Master Guoqing Zhanran (Chanran), passed away.
Zhanran, son of the Qi family of Jingxi, was the fifth-generation descendant of Zhiyi (the de facto founder of the Tiantai school of Buddhism), and the successor of Lang Gong of Zuoxi (Zen Master Lang). He authored 'Annotations and Commentaries on the Lotus Sutra' in ten volumes each, 'Sub-Commentaries on the Great Concentration and Insight' in ten volumes, 'Supplementary Rituals for the Lotus Samadhi' in one volume, 'Supplementary Rituals for the Fangdeng Repentance' in two volumes, 'Brief Commentary on the Vimalakirti Sutra' in ten volumes, 'Notes on the Vimalakirti Sutra' in three volumes, 'Revised and Finalized Commentary on the Nirvana Sutra' in fifteen volumes, 'Golden Key Treatise', 'Ten Subtle Non-Dual Gates', etc., which were widely circulated in the world. Scholar Liang Su wrote his biography, calling him a pillar of the Dharma.
(Tang) Dezong, Jianzhong 4th year (Guihai, 783).
Master Chengguan (Chengguan) annotated the 'Commentary on the Avatamsaka Sutra'.
Chengguan, styled Daxiu, was the son of the Xiahou family of Kuaiji, born in the Wuyin year of Kaiyuan (6th year of Kaiyuan during Emperor Xuanzong of Tang, 718). He was nine feet four inches tall, with hands that hung past his knees, forty teeth in his mouth, and eyes that shone at night but did not blink during the day. He became a monk in the seventh year of Tianbao (7th year of Tianbao during Emperor Xuanzong of Tang, 748), and received full ordination in the Dingyou year of the second year of Suzong (2nd year of Zhide during Emperor Suzong of Tang, 757). He entered the palace by imperial decree and was ordered to translate the Avatamsaka Sutra. Initially, during the Zhide period, he encouraged himself with ten things: the body does not abandon the appearance of a Shramana, the mind does not violate the teachings of the Tathagata, sitting does not turn away from the scriptures of the Dharma realm, the nature does not become stained by the realm of emotional obstacles, the feet do not tread the dust of nunneries, the body does not touch the couches of laymen, the eyes do not look at colors that are not in accordance with the precepts, the tongue does not taste food past noon, the hand does not release the luminous pearl (rosary), and sleeping does not leave the side of the robe and bowl. He followed Niutou Zhong (Niutou Farong), Jingshan Qin (Jingshan Daoqin) to learn and inquired about the Western Lineage (Zen Buddhism).
旨。受華嚴圓教於京師詵禪師。大曆三年。代宗詔入內。與大辯正三藏譯經。為潤文大德。既而辭入五臺大華嚴寺。覃思華嚴。以五地聖人。棲身佛境。心體真如。猶於後得智。起世俗心。學世間解。繇是博覽六藝。圖史九流異學。華夏訓詁。竺經梵字。及四圍五明聖教。世典等書。靡不該洽。是年下筆著疏。先求瑞應。一夕夢金容當陽山峙。光相颙颙。因以手捧咽面門。既覺而喜。以謂獲光明遍照之徴。自是落筆無停思。乃以信解行證。分華嚴為四科。理無不包。觀每慨舊既未盡經旨。唯賢首國師。頗涉淵源。遂宗承之。制疏凡歷四年。而文成。
甲子興元元年。
詔謚二祖曰大祖禪師。
乙丑貞元元年。
居士龐蘊來參(蕰全家入道。可謂解脫塵勞者。故書)。
蘊字道玄。衡陽人。世業儒。少悟塵勞。志求真諦。初謁石頭問。不與萬法為侶者。是甚麼人。頭以手掩其口。豁然有省。后與丹霞為友。一日石頭問曰。見老僧以來。日用事作么生。曰若問日用事。即無開口處。呈偈曰。日用事無別。惟吾自偶諧。頭頭非取拾。處處沒張乖。朱紫誰為號。邱山絕點埃。神通並妙用。運水及搬柴。頭然之。曰子以緇耶。素耶。士曰。愿從所慕。遂不剃染。后參馬祖。問曰。不與萬法為侶者
【現代漢語翻譯】 現代漢語譯本： 奉旨。在京師從詵禪師處學習華嚴圓教。大曆三年（768年），代宗皇帝下詔讓他入宮，與大辯正三藏一起翻譯佛經，擔任潤文大德。之後，他辭別朝廷，前往五臺山大華嚴寺，深入思考華嚴教義。他認為，即使是五地菩薩這樣的聖人，身處佛境，心體真如，仍然會對后得智產生世俗之心，學習世間知識。因此，他廣泛閱讀六藝、圖史、九流異學、華夏訓詁、竺經梵字以及四圍五明聖教、世典等書籍，無不精通。當年開始撰寫疏解，先求得瑞應。一天晚上，夢見金色的佛像如當陽山般屹立，光芒四射。他用手捧住佛像，讓佛面貼近自己的面門。醒來后非常高興，認為這是獲得了光明遍照的徵兆。從此以後，下筆如有神助，思如泉涌。於是將《華嚴經》分為信、解、行、證四個部分，內容無所不包。他常常感嘆過去的註解未能完全表達經文的旨意，只有賢首國師的註解頗有淵源，於是就宗承了他的思想。撰寫疏解歷時四年，最終完成。
興元元年（784年），甲子年。
皇帝下詔追諡二祖為大祖禪師。
貞元元年（785年），乙丑年。
居士龐蘊前來參訪（龐蘊全家入道，可謂是解脫塵勞的人，所以特別記載）。
龐蘊，字道玄，衡陽人。世代以儒學為業。年輕時領悟到世俗的勞苦，立志尋求真諦。最初拜訪石頭禪師，問道：『不與萬法為侶的是什麼人？』石頭禪師用手摀住他的嘴，他豁然開悟。後來與丹霞禪師為友。一天，石頭禪師問他：『自從見到老僧以來，每天的日常事務是怎麼做的？』龐蘊回答說：『如果問我每天的日常事務，我就無從開口。』於是呈上一首偈語：『日用事無別，惟吾自偶諧。頭頭非取拾，處處沒張乖。朱紫誰為號，邱山絕點埃。神通並妙用，運水及搬柴。』石頭禪師贊同他的見解，問道：『你是想做僧人呢，還是做居士呢？』龐蘊回答說：『願意聽從我所仰慕的。』於是沒有剃度出家。後來參訪馬祖禪師，問道：『不與萬法為侶的是什麼人？』
【English Translation】 English version: By imperial order, he studied the Huayan Perfect Teaching under Chan Master Shen in the capital. In the third year of the Dali era (768 AD) of Emperor Daizong, he was summoned to the palace to translate scriptures with the Tripitaka Master Dabianzheng, serving as a 'refining-the-text' great virtue. Later, he resigned and went to the Great Huayan Temple on Mount Wutai, deeply contemplating the Huayan teachings. He believed that even saints like the Fifth Ground Bodhisattvas, residing in the Buddha realm and possessing the true nature of mind, still generate worldly thoughts towards the wisdom gained later and learn worldly knowledge. Therefore, he extensively studied the Six Arts, historical records, various schools of thought, Chinese exegesis, Indian scriptures, Sanskrit, and the sacred teachings of the Four Surrounding Regions and the Five Vidyas (Five Sciences), as well as secular books, mastering them all. In that year, he began writing commentaries, first seeking auspicious omens. One night, he dreamed of a golden Buddha image standing like Mount Dangyang, radiating light. He held the Buddha image with his hands, bringing the Buddha's face close to his own. Upon waking, he was overjoyed, believing that he had received the sign of all-illuminating light. From then on, his writing flowed effortlessly. He divided the Avatamsaka Sutra (Huayan Sutra) into four sections: faith, understanding, practice, and realization, encompassing everything. He often lamented that past annotations had not fully expressed the meaning of the sutra, and only the annotations of National Teacher Xianshou were somewhat profound, so he followed his teachings. He spent four years writing the commentaries, and finally completed them.
In the first year of the Xingyuan era (784 AD), the year of Jiazi.
The emperor issued an edict posthumously honoring the Second Patriarch as Chan Master Dazu.
In the first year of the Zhenyuan era (785 AD), the year of Yichou.
Layman Pang Yun came to visit (Pang Yun's entire family entered the path, which can be said to be people who have liberated themselves from worldly troubles, so it is specially recorded).
Pang Yun, styled Daoxuan, was from Hengyang. His family had been engaged in Confucianism for generations. In his youth, he realized the suffering of the world and aspired to seek the true meaning. He first visited Zen Master Shitou and asked, 'What kind of person is not a companion to the myriad dharmas?' Shitou covered his mouth with his hand, and he suddenly had an awakening. Later, he became friends with Zen Master Danxia. One day, Shitou asked him, 'Since seeing this old monk, how have you been doing your daily affairs?' Pang Yun replied, 'If you ask me about my daily affairs, I have nothing to say.' Then he presented a verse: 'Daily affairs are no different, only I myself occasionally harmonize. Head by head, there is no taking or picking up; everywhere, there is no showing off. Who calls it purple or vermilion? The hills and mountains are free from dust. Supernatural powers and wonderful functions, carrying water and chopping firewood.' Shitou agreed with his view and asked, 'Do you want to be a monk or a layman?' Pang Yun replied, 'I am willing to follow what I admire.' So he did not shave his head and become a monk. Later, he visited Zen Master Mazu and asked, 'What kind of person is not a companion to the myriad dharmas?'
。是甚麼人。祖曰。待汝一口吸盡西江水。即向汝道。士于言下頓領玄旨。后以舟盡載珍橐數萬。沉之湘流。舉室修行。有女曰靈照。常鬻竹漉籬以供朝夕。有偈曰。有男不婚。有女不嫁。大家團圞頭。共說無生話。
丙寅二年。
丁卯三年。
戊辰四年。
祖登建昌石門山。
春正月。祖游石門山。見林壑平坦。謂侍者曰。吾之朽質。當於來月歸茲地矣。歸遂示疾。院主問。和尚近日尊候如何。祖曰。日面佛。月面佛。
第八世江西洪州開元大寂祖示寂塔曰大莊嚴。
二月一日寂。祖世壽八十。僧臘六十。入室弟子一百三十九人。得法者八十四人。其參承機緣。各見別傳。茲不具書。丹陽公包佶為碑紀述。權德輿銘塔。
安隱忍曰。大師應般若多羅之讖。為震旦第一法王。觀其施設。如石季倫宴客。雖廚廁卑穢之地。羅列雜寶。客隨手而得之。往往揖婢為夫人。錯愕遷避。自謂入崇之室。及其登廣筵。罰巨觥。照以明月之珠。使綠珠歌於前。十丈珊瑚。一擊粉碎。又不覺爽然自失。此大智之得於扭鼻。而失於最後之一喝。臨濟所謂吹毛用了急須磨是也。夫虎豹之威信乎其猛矣。或不免於戈戟吞舟之魚。信乎其大矣。或難逃于巨浸。騏驥之駒。瞬目而馳千里。人得
【現代漢語翻譯】 現代漢語譯本： 『是什麼人？』祖師說：『等你一口吸盡西江的水，我就告訴你。』這人聽了這話，立刻領悟了玄妙的旨意。後來用船裝滿價值數萬的珍寶，沉入湘江，全家修行。他有個女兒叫靈照，經常賣竹製的濾水器來維持生計。她有首偈語說：『有男不婚，有女不嫁，大家團團圓圓，共同談論無生之理。』 丙寅二年（786年）。 丁卯三年（787年）。 戊辰四年（788年）。 祖師登上建昌的石門山。 春季正月，祖師遊覽石門山，看到林木山谷平坦開闊，對侍者說：『我的這副朽壞的身體，大概在下個月就要歸於此地了。』回來后就生病了。院主問：『和尚近日身體如何？』祖師說：『日面佛，月面佛。』 第八世江西洪州開元大寂祖師圓寂，塔名為大莊嚴。 二月一日圓寂。祖師世壽八十歲，僧臘六十年。入室弟子一百三十九人，得法的有八十四人。他們參禪的機緣，各有傳記記載，這裡就不一一列舉了。丹陽公包佶為他撰寫碑文，權德輿為他撰寫銘文。 安隱忍說：『大師應驗了般若多羅（Prajñātāra，印度禪宗祖師）的預言，成為震旦（Zhèndàn，中國的古稱）第一法王。觀察他的施教方式，就像石季倫（Shí Jìlún，西晉富豪）宴請賓客，即使是廚房廁所這樣卑微污穢的地方，也羅列著各種珍寶，客人隨手就能得到。他常常向婢女作揖，稱她們為夫人，讓她們驚慌躲避，自以為進入了豪華的居室。等到登上廣闊的宴席，罰飲巨大的酒杯，用明月之珠照亮，讓綠珠（Lǜ Zhū，石季倫的寵妾）在前面唱歌，將十丈高的珊瑚，一擊粉碎。又不覺得悵然若失。這是大智在被捏鼻子時得到，卻在最後一聲棒喝中失去。就像臨濟（Línjì，唐代禪師）所說的『吹毛用了急須磨』。老虎和豹子的威猛，確實令人信服，但有時也難免死於戈戟之下；能吞舟的大魚，確實很大，但有時也難逃脫巨網的捕捉。駿馬的幼駒，轉眼間就能奔馳千里，人得到了』
【English Translation】 English version: 'Who are you?' The Patriarch said, 'When you have drunk all the water of the West River in one gulp, I will tell you.' Upon hearing these words, the man immediately understood the profound meaning. Later, he loaded boats with tens of thousands of treasures and sank them into the Xiang River, and the whole family practiced diligently. He had a daughter named Lingzhao, who often sold bamboo water filters to make a living. She had a verse that said: 'Sons do not marry, daughters do not wed, we all gather together, and talk about the unconditioned truth.' In the second year of Bingyin (786 AD). In the third year of Dingmao (787 AD). In the fourth year of Wuchen (788 AD). The Patriarch ascended Stone Gate Mountain in Jianchang. In the first month of spring, the Patriarch visited Stone Gate Mountain, and seeing the forests and valleys were flat and open, he said to his attendant, 'My decaying body will probably return to this place next month.' Upon returning, he fell ill. The abbot asked, 'How is the Master's health recently?' The Patriarch said, 'Sun-faced Buddha, moon-faced Buddha.' The eighth generation Jiangxi Hongzhou Kaiyuan Great Master Daji (Dàjì, a Chan master) passed away, and his pagoda was named Great Adornment. He passed away on the first day of the second month. The Patriarch lived to be eighty years old, with sixty years as a monk. There were one hundred and thirty-nine disciples who entered his room, and eighty-four who attained the Dharma. Their opportunities for Chan practice are recorded in separate biographies, so they will not be listed here one by one. Duke Bao Ji of Danyang wrote the inscription for his stele, and Quan Deyu wrote the inscription for his pagoda. An Yinren said, 'The Great Master fulfilled the prophecy of Prajñātāra (an Indian Zen master), becoming the first Dharma King of Zhèndàn (ancient name for China). Observing his teaching methods, it is like Shi Jilun (a wealthy man of the Western Jin Dynasty) hosting guests, even in humble and filthy places like the kitchen and toilet, various treasures are displayed, and guests can obtain them at will. He often bows to maids, calling them ladies, causing them to panic and avoid him, thinking they have entered a luxurious room. When they ascend to the grand banquet, they are fined to drink huge cups of wine, illuminated by bright moon pearls, and have Lǜ Zhū (Shi Jilun's concubine) sing in front, smashing ten-foot-tall corals with one blow. Yet, they do not feel a sense of loss. This is the great wisdom gained from having one's nose pinched, but lost in the final shout. It is like what Linji (a Tang Dynasty Chan master) said, 'After using a hair-splitting sword, it must be sharpened immediately.' The ferocity of tigers and leopards is indeed convincing, but they sometimes cannot avoid dying under spears and halberds; fish that can swallow boats are indeed large, but they sometimes cannot escape the capture of huge nets. The foal of a fine horse can gallop a thousand miles in the blink of an eye, and people obtain'
而縻之。以其跡在耳。惟龍則不然。大而溟渤。小而杯盎間。莫不卷舒自得。排山嶽。興雲雨。過而不留。變化而莫窮。得此道者。謂之龍奮迅三昧。馬大師其是乎。變三十四祖之法式。融其弊。掃其轍。若疾雷之破山。使心性。解路之偷心。聞之立死。如金翅鳥王。直取龍吞。然後翱翔九天。不住虛空。不離於空。不為空性之所留住。我為法王。於法自在。不特龍變而已。後來臨濟雲門溈仰法眼。各建寶幢。不過一為拈出。豈於三日耳聾外。別有宗旨哉。然則今之不透重關。認悟中迷為實法者。與客之登廁得寶時節等耳。
沙門金陵惠炬集寶林傳。
先是崔寇難作。付法藏傳。失於次序。多見差謬。炬乃往曹溪寶林。同西竺勝持三藏。重共參校祖偈。並唐初以來。傳法宗師。機緣行世。曰寶林傳。
宗統編年卷之十一 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之十二
第九世祖
諱懷海。福州長樂王氏子。參馬祖嗣法。住百丈。
德宗己巳貞元五年。
第九世百丈祖嗣宗統(二十六年)。
庚午六年。
禪師智常開法歸宗。
常嗣馬祖。住盧山歸宗。江州刺史李渤問常曰。教中謂須彌納芥子。渤即不疑。芥子納須
彌。莫是妄談否。常曰。人傳使君讀萬卷書。是否。曰是。常曰。摩頂至踵。如椰子大。萬卷書向何處著。渤俯首而已。異日渤又問。一大藏教。明得個甚麼邊事。常舉拳示之曰。還會么。曰不會。曰這個措大拳頭也不識。
青原下第二世石頭無際祖示寂塔曰見相。
祖著參同契曰。竺土大仙心。東西密相付。人根有利鈍。道無南北祖。靈源明皎潔。枝派暗流注。執事原是迷。契理亦非悟。門門一切境。回互不回互。回而更相涉。不爾依位住。色本殊質象。聲元異樂苦。暗合上中言。明明清濁句。四大性自復。如子得其母。火熱風動搖。水濕地堅固。眼色耳音聲。鼻香舌咸醋。然依一一法。依根葉分佈。本末須歸宗。尊卑用其語。當明中有暗。勿以暗相遇。當暗中有明。勿以明相睹。明暗各相對。比如前後步。萬物自有功。當言及用處。事存涵蓋合。理應箭鋒拄。承言須會宗。勿自立規矩。觸目不會道。運足焉知路。進步非近遠。迷隔山河固。謹白參玄人。光陰莫虛度。十二月二十五日示寂。壽九十一。
祥符蔭曰。南嶽青原。分江西石頭兩宗。石頭參同契。全提明暗回互。事理相涉之旨。寶鏡三昧五位君臣盡從這裡去。其言曰。進步非近遠。迷隔山河固。石頭路滑。豈虛語哉。
青原第三
【現代漢語翻譯】 現代漢語譯本 彌（Mí，人名）。莫非是胡說八道？常（Cháng，人名）說：『人們都說使君（shǐ jūn，對地方長官的尊稱）讀了萬卷書，是真的嗎？』回答說：『是的。』常說：『從頭頂到腳跟，像椰子那麼大，萬卷書放在哪裡呢？』渤（Bó，人名）低頭不語。後來，渤又問：『這一大藏教（dà zàng jiào，佛教經典的總稱），究竟說明了什麼？』常舉起拳頭給他看，說：『會意嗎？』回答說：『不會。』常說：『這個沒用的讀書人，連拳頭也不認識。』
青原（Qīngyuán，地名）下第二世石頭（Shítóu，人名）無際祖（Wújì zǔ，僧人尊稱）示寂塔（shì jì tǎ，圓寂后埋葬舍利的塔）曰見相（jiàn xiàng，佛教術語）。
祖（zǔ，指石頭希遷）著《參同契》（Cāntóng qì，佛教典籍名）曰：『竺土（Zhú tǔ，指印度）大仙心（dà xiān xīn，指佛陀的心）。東西（dōng xī，指禪宗在印度和中國的傳播）秘密相付（mìmì xiāng fù，秘密傳授）。人根（rén gēn，指人的根器）有利鈍（lì dùn，指人的資質好壞）。道（dào，指佛法）無南北祖（nán běi zǔ，沒有地域之分）。靈源（líng yuán，指清凈的本性）明皎潔（míng jiǎo jié，光明而潔凈）。枝派（zhī pài，指禪宗的各個流派）暗流注（àn liú zhù，暗中流傳）。執事（zhí shì，指執著於事物）原是迷（yuán shì mí，原本就是迷惑）。契理（qì lǐ，指契合真理）亦非悟（yì fēi wù，也不是真正的覺悟）。門門（mén mén，指各種法門）一切境（yī qiè jìng，一切境界）。回互（huí hù，相互作用）不回互（bù huí hù，不相互作用）。回而更相涉（huí ér gèng xiāng shè，相互作用而更加牽連）。不爾（bù ěr，否則）依位住（yī wèi zhù，各自安住其位）。色（sè，指物質）本殊質象（běn shū zhì xiàng，本質上具有不同的形態）。聲（shēng，指聲音）元異樂苦（yuán yì lè kǔ，原本就有快樂和痛苦的區別）。暗合（àn hé，暗中契合）上中言（shàng zhōng yán，高深莫測的語言）。明明（míng míng，清楚明白）清濁句（qīng zhuó jù，清澈和污濁的語句）。四大（sì dà，指地、水、火、風）性自復（xìng zì fù，本性自然恢復）。如子得其母（rú zǐ dé qí mǔ，如同孩子找到母親）。火熱風動搖（huǒ rè fēng dòng yáo，火是熱的，風是流動的）。水濕地堅固（shuǐ shī dì jiān gù，水是濕潤的，地是堅固的）。眼色（yǎn sè，眼睛所見之物）耳音聲（ěr yīn shēng，耳朵所聽之聲）。鼻香（bí xiāng，鼻子所聞之香）舌咸醋（shé xián cù，舌頭所嘗之咸和醋）。然依一一法（rán yī yī yī fǎ，然而依賴於每一種法）。依根葉分佈（yī gēn yè fēn bù，依據根和葉來分佈）。本末（běn mò，指根本和末節）須歸宗（xū guī zōng，必須迴歸本源）。尊卑（zūn bēi，指尊貴和卑賤）用其語（yòng qí yǔ，用相應的語言來表達）。當明中有暗（dāng míng zhōng yǒu àn，當光明中有黑暗）。勿以暗相遇（wù yǐ àn xiāng yù，不要用黑暗來對待）。當暗中有明（dāng àn zhōng yǒu míng，當黑暗中有光明）。勿以明相睹（wù yǐ míng xiāng dǔ，不要用光明來對待）。明暗各相對（míng àn gè xiāng duì，光明和黑暗各自相對）。比如前後步（bǐ rú qián hòu bù，比如前後的腳步）。萬物自有功（wàn wù zì yǒu gōng，萬物自有其作用）。當言及用處（dāng yán jí yòng chù，應當說到它的用處）。事存涵蓋合（shì cún hán gài hé，事物存在於涵蓋相合之中）。理應箭鋒拄（lǐ yīng jiàn fēng zhǔ，真理應當像箭鋒一樣直指）。承言（chéng yán，接受言語）須會宗（xū huì zōng，必須領會宗旨）。勿自立規矩（wù zì lì guī jǔ，不要自己設立規矩）。觸目（chù mù，接觸事物）不會道（bù huì dào，不能領會道）。運足（yùn zú，行走）焉知路（yān zhī lù，怎麼知道路）。進步非近遠（jìn bù fēi jìn yuǎn，進步不在於遠近）。迷隔山河固（mí gé shān hé gù，迷惑則像山河一樣阻隔）。謹白（jǐn bái，恭敬地告知）參玄人（cān xuán rén，參禪的人）。光陰莫虛度（guāng yīn mò xū dù，光陰不要虛度）。』十二月二十五日示寂（shì jì，圓寂）。壽九十一。
祥符（Xiángfú，宋真宗年號，1008-1016年）蔭（yìn，人名）說：『南嶽（Nányuè，山名）青原（Qīngyuán，地名），分出江西（Jiāngxī，地名）石頭（Shítóu，人名）兩宗（liǎng zōng，兩個宗派）。石頭（Shítóu，人名）的《參同契》（Cāntóng qì，佛教典籍名），完全提煉了明暗回互（míng àn huí hù，光明與黑暗相互作用），事理相涉（shì lǐ xiāng shè，事物與真理相互關聯）的宗旨。《寶鏡三昧》（Bǎojìng sānmèi，佛教典籍名）五位君臣（wǔ wèi jūn chén，佛教術語）都從這裡出發。其中說：『進步非近遠，迷隔山河固。』石頭（Shítóu，人名）的路很滑，難道是虛假的嗎？』
青原（Qīngyuán，地名）第三代
【English Translation】 English version Mí (name). Isn't this nonsense? Cháng (name) said, 'People say that the magistrate (term of respect for a local official) has read ten thousand books, is that true?' He replied, 'Yes.' Cháng said, 'From the top of your head to your heels, as big as a coconut, where are the ten thousand books stored?' Bó (name) lowered his head and said nothing. Later, Bó asked again, 'This great Tripitaka (collection of Buddhist scriptures), what exactly does it explain?' Cháng raised his fist to show him, saying, 'Do you understand?' He replied, 'No.' Cháng said, 'This useless scholar doesn't even recognize a fist.'
The stupa (structure containing relics) of Wújì zǔ (honorific title for a monk), the second generation under Qīngyuán (place name) and Shítóu (name), is called 'Seeing the Appearance' (Buddhist term).
The Ancestor (referring to Shítóu Xīqiān) wrote the 'Cantong Qi' (title of a Buddhist text): 'The mind of the great sage (referring to the Buddha) of India (Zhú tǔ). The secret transmission (mìmì xiāng fù) from East (India) to West (China). People's capacities (rén gēn) are sharp or dull (lì dùn). The Way (dào, referring to the Dharma) has no northern or southern ancestors (nán běi zǔ, no regional divisions). The spiritual source (líng yuán) is bright and pure (míng jiǎo jié). Branches and streams (zhī pài) flow secretly (àn liú zhù). Attachment to things (zhí shì) is originally delusion (yuán shì mí). Agreement with principle (qì lǐ) is also not enlightenment (yì fēi wù). Every gate (mén mén, referring to various Dharma gates), every realm (yī qiè jìng). Interacting (huí hù) or not interacting (bù huí hù). Interacting and becoming more involved (huí ér gèng xiāng shè). Otherwise (bù ěr), abiding in their positions (yī wèi zhù). Forms (sè, referring to matter) originally have different qualities and appearances (běn shū zhì xiàng). Sounds (shēng) originally have different pleasures and sufferings (yuán yì lè kǔ). Secretly conforming (àn hé) to profound words (shàng zhōng yán). Clearly (míng míng) pure and turbid phrases (qīng zhuó jù). The four elements (sì dà, earth, water, fire, wind) naturally return to their nature (xìng zì fù). Like a child finding its mother (rú zǐ dé qí mǔ). Fire is hot, wind is moving (huǒ rè fēng dòng yáo). Water is wet, earth is solid (shuǐ shī dì jiān gù). Eye-objects (yǎn sè), ear-sounds (ěr yīn shēng). Nose-smells (bí xiāng), tongue-tastes of salt and vinegar (shé xián cù). However, relying on each and every dharma (rán yī yī yī fǎ). Distributed according to roots and leaves (yī gēn yè fēn bù). Root and branch (běn mò) must return to the source (xū guī zōng). Honor and humility (zūn bēi) use their language (yòng qí yǔ). When there is darkness in light (dāng míng zhōng yǒu àn). Do not meet it with darkness (wù yǐ àn xiāng yù). When there is light in darkness (dāng àn zhōng yǒu míng). Do not regard it with light (wù yǐ míng xiāng dǔ). Light and darkness are relatively opposed (míng àn gè xiāng duì). Like steps forward and backward (bǐ rú qián hòu bù). All things have their own function (wàn wù zì yǒu gōng). When speaking, mention their use (dāng yán jí yòng chù). Matters exist in the union of cover and box (shì cún hán gài hé). Principle should be like an arrow's point (lǐ yīng jiàn fēng zhǔ). Receiving words (chéng yán) must understand the purpose (xū huì zōng). Do not establish your own rules (wù zì lì guī jǔ). Encountering things (chù mù) without understanding the Way (bù huì dào). Moving your feet (yùn zú), how can you know the path (yān zhī lù)? Progress is not near or far (jìn bù fēi jìn yuǎn). Delusion is separated by mountains and rivers (mí gé shān hé gù). Respectfully inform (jǐn bái) those who practice Zen (cān xuán rén). Do not waste time (guāng yīn mò xū dù).' He passed away (shì jì) on the twenty-fifth day of the twelfth month. He lived to be ninety-one years old.
Yìn (name) of the Xiángfú (1008-1016) era said, 'Nányuè (mountain name) Qīngyuán (place name) branched into the two schools (liǎng zōng) of Jiāngxī (place name) and Shítóu (name). Shítóu's (name) 'Cantong Qi' (title of a Buddhist text) completely extracts the essence of the mutual interaction of light and darkness (míng àn huí hù), and the interconnectedness of things and principles (shì lǐ xiāng shè). The Five Ranks of Sovereign and Minister (wǔ wèi jūn chén) in the 'Bǎojìng sānmèi' (title of a Buddhist text) all originate from here. It says, 'Progress is not near or far, delusion is separated by mountains and rivers.' Shítóu's (name) road is slippery, is it false?'
Third generation of Qīngyuán (place name)
世祖
諱惟儼。絳州韓氏子。首造石頭。令往江西馬大師處。言下契悟。歸嗣石頭。
辛未七年。
青原下第三世藥山祖嗣石頭宗統(四十四年) 發明(馬祖石頭之後。應書道悟祖分嗣宗統。以雲門法眼兩宗所自來也。因有闕疑。以俟后補)。
壬申八年。
祖立禪林清規。
祖以禪宗傳持大法。化儀未備。乃博約折中。設立制范。首立方丈。以尊主法。不立佛殿。唯樹法堂。以親承法印。當代為尊也。來參學眾。盡列僧堂。朝夕參請。以道為務。主法者稱和尚。上堂升座說法。大眾雁立側聆。示依法而住也。齋粥隨宜。二時均遍。行務普請。上下均力。示同眾無私也。立兩序。分列東西。助揚法化也。立列職。各司其事。專領庶務也。有過舉罰。公擯出院。示清眾無染也。其諸軌度。高簡詳序。號曰百丈清規。天下禪林。遵而行之。
祥符蔭曰。今日之清規。非祖當日所立之清規也。祖尊主法。尚不立佛殿。何得有如今之繁文等事。一增改於宋僧贊寧。再修飾于元僧德輝。而從上之宗風法式。掃土盡矣。靈隱禮和尚嘗切嘆。欲釐正之。南嶽儲和尚欲成宗門典禮一書。以告方來。俱有志未就。後有志於敦祖復古者。其幸加之意焉。
禪師希運來參。
運幼
【現代漢語翻譯】 現代漢語譯本 世祖
諱惟儼（Shiwei），絳州韓氏之子。最初拜訪石頭希遷（Shitou），石頭希遷讓他去江西馬祖道一（Mazu）處。他在馬祖道一處言下頓悟，之後返回繼承石頭希遷的衣缽。
辛未七年（831年）
青原（Qingyuan）下第三世藥山惟儼（Yaoshan Weiyan）祖師繼承石頭宗的法統（四十四年）。發明（在馬祖道一和石頭希遷之後，應該書寫道悟祖師分嗣宗統，因為雲門宗（Yunmen）和法眼宗（Fayan）兩宗由此而來。因為存在缺失和疑問，留待以後補充）。
壬申八年（832年）
祖師創立禪林清規。
祖師認為禪宗傳持大法，但儀軌尚未完備，於是廣泛採納各家之長，折中調和，設立規章制度。首先設立方丈，以示尊重主法之人。不設立佛殿，只設立法堂，以示親承佛法心印。當代主法者最為尊貴。前來參學的僧眾，全部排列在僧堂中，早晚參禪請益，以求道為務。主法者稱為和尚。上堂升座說法時，大眾像雁一樣站立，側耳傾聽，表示依法而住。齋飯和粥根據情況，在兩個時辰內均勻分配。日常事務和普請勞動，上下共同出力，表示同甘共苦，沒有私心。設立兩序，分列東西，協助弘揚佛法。設立各種職位，各自負責其事，專門管理各項事務。如有過錯，則公開懲罰，擯出寺院，表示清凈的僧眾不容染污。其它的各種規章制度，高屋建瓴，簡明詳盡，被稱為《百丈清規》。天下的禪林都遵照執行。
祥符蔭說：『今天的清規，不是百丈懷海（Baizhang Huaihai）祖師當年所立的清規了。祖師尊重主法，尚且不設立佛殿，怎麼會有如今這樣繁瑣的儀式等等。第一次增改是在宋朝僧人讚寧（Zanning）時，第二次修飾是在元朝僧人德輝（Dehui）時，而從前的宗風法式，已經掃地殆盡了。』靈隱寺的禮和尚曾經深切嘆息，想要匡正它。南嶽寺的儲和尚想要寫成一部宗門典禮的書，用來告誡後人。他們都有這樣的志向，但沒有完成。以後有志於敦本復古的人，希望能夠注意這件事。
禪師黃檗希運（Huangbo Xiyun）前來參拜。
希運（Xiyun）幼年...
【English Translation】 English version Shizu (Worldly Ancestor)
His given name was Weiyan. He was a son of the Han family of Jiangzhou. He first visited Shitou (Stone, referring to Shitou Xiqian). Shitou instructed him to go to Mazu (Master Ma, referring to Mazu Daoyi) in Jiangxi. He attained enlightenment upon hearing Mazu's words and returned to succeed Shitou.
Year Xinwei, the 7th year (831 AD)
The third generation of Yaoshan Weiyan under Qingyuan (Qingyuan, referring to Qingyuan Xingsi) inherited the lineage of Shitou (44 years). Clarification (After Mazu and Shitou, it should be written that Ancestor Daowu separately inherited the lineage because the Yunmen and Fayan schools originated from this. Due to omissions and doubts, it will be supplemented later).
Year Renshen, the 8th year (832 AD)
The Ancestor established the Chan monastic regulations.
The Ancestor believed that the Chan school transmitted the great Dharma, but the rituals were not yet complete. Therefore, he widely adopted the strengths of various schools, compromised and harmonized, and established rules and regulations. First, he established the abbot's quarters to show respect for the person in charge of the Dharma. He did not establish a Buddha hall, but only a Dharma hall, to show the direct inheritance of the Dharma seal. The contemporary Dharma master was the most respected. All the monks who came to study were arranged in the monks' hall, where they practiced Chan and sought guidance in the morning and evening, focusing on seeking the Way. The Dharma master was called 'Heshang' (monk). When he ascended the hall to preach the Dharma, the assembly stood like geese, listening attentively, indicating that they abided by the Dharma. Meals and porridge were distributed evenly in two periods according to the situation. Daily affairs and universal labor were carried out jointly by all, indicating that they shared joys and sorrows without selfishness. Two orders were established, arranged in the east and west, to assist in promoting the Dharma. Various positions were established, each responsible for their own affairs, specializing in managing various affairs. If there were any mistakes, they would be publicly punished and expelled from the monastery, indicating that the pure assembly was not allowed to be contaminated. The various rules and regulations were comprehensive, concise, and detailed, and were called the 'Baizhang Regulations'. The Chan monasteries throughout the world followed them.
Xiangfu Yin said: 'Today's regulations are not the regulations established by Ancestor Baizhang Huaihai in those years. The Ancestor respected the Dharma master and did not even establish a Buddha hall. How could there be such complicated rituals and so on today? The first addition and modification was during the time of the Song Dynasty monk Zanning, and the second modification was during the time of the Yuan Dynasty monk Dehui, and the former style of the school has been completely swept away.' The monk Li of Lingyin Temple once sighed deeply, wanting to correct it. The monk Chu of Nanyue Temple wanted to write a book on the rituals of the school to warn future generations. They all had such aspirations, but they did not complete them. Those who aspire to be faithful to the original and restore the ancient ways, I hope they can pay attention to this matter.
Chan Master Huangbo Xiyun came to pay his respects.
Xiyun was young...
于閩縣黃檗山出家。身長七尺。額有圓珠。后游天臺。路逢一僧。與之談笑。如舊相識。熟視之。目光射人。頗有異相。乃偕行。屬溪水瀑漲。捐笠植杖而止。其僧率運同渡。運曰。兄要渡自渡。彼即褰衣躡波。若履平地。回顧曰。渡來渡來。運曰。咄。這自了漢。吾蚤知捏怪。當斫汝脛。其僧嘆曰。真大乘法器。吾所不及。言訖不見。至洛京行乞。吟添缽聲。有一嫗出扉間曰。太無厭生。運曰。汝猶未施。責我無厭何耶。嫗笑而掩扉。運異之。進與語。多所發藥。須臾辭去。嫗告曰。可往南昌見馬大師。至南昌。馬祖已示滅。遂往石門謁塔。時祖結廬于塔旁。乃往參祖。祖問。巍巍堂堂。從何方來。曰巍巍堂堂。從巔南來。祖曰。巍巍堂堂。當爲何事。曰巍巍堂堂。不為別事。祖深器之。曰某甲特來禮拜。福緣淺薄。不及一見。未審平日有何言句。愿聞開示。祖遂舉再參馬祖因緣。運聞之。不覺吐舌。祖曰。子已后莫承嗣馬大師么。曰不然。今日因師舉。得見馬祖大機大用。然且不識馬祖。若嗣馬祖。他日已后喪我兒孫。祖曰。如是如是。見與師齊。減師半德。見過於師。方堪傳授。子今甚有超師之見。運便禮拜。一日運問從上宗乘如何指示。祖良久。運曰。不可教後人斷絕去也。祖曰。將謂汝是個人。乃起入方丈
。運隨後入曰。某甲特來。祖曰。若爾則他后不得孤負吾。
禪師曇晟參。
經二十年因緣不契。后造藥山。
禪師雙峰支下第七世徑山國一大覺國師道欽寂。
欽鶴林素嗣。崔趙公問。弟子出家得否。欽曰。出家乃大丈夫事。非將相之所能為。崔有省。十二月寂。壽七十九。臘五十。塔于龍興禪院。刺史王顏撰碑。
癸酉九年。
禪師靈祐參。
祐長溪趙氏子。年十五剃染受具。究大小乘教。嘗遊方至國清寺。與寒山拾得往松門夾道。寒作虎吼三聲。祐無對。寒曰。自從靈山一別。迄至於今。還相記么。祐又無對。拾拈杖曰。老兄喚這個作什麼。祐又無對。寒曰。休休。不用問他。自從別後。已三生作國王來。總忘卻也。是年祐年二十三。游江西參祖。祖一見許之入室。遂居參學之首。一日侍立次。祖問誰。對曰靈祐。祖曰。汝撥爐中有火否。祐撥之曰。無火。祖躬起深撥得少火。舉示曰。汝道無。這個聻。祐自是發悟。禮謝陳其所解。祖曰。此乃暫時岐路耳。經云。欲識佛性義。當觀時節因緣。時節既至。如迷忽悟。如忘忽憶。方省己物。不從他得。故祖師云。悟了同未悟。無心亦無法。只是無虛妄凡聖等心。本來心法原自備足。汝今既爾。善自護持。
甲戌
【現代漢語翻譯】 現代漢語譯本： 運隨後進入說：『某甲特來。』祖師說：『如果這樣，那麼你以後就不能辜負我。』
禪師曇晟前來參拜。
經過二十年，因緣不契合，後來去了藥山。
禪師雙峰支下第七世徑山國一大覺國師道欽圓寂。
道欽是鶴林寺素禪師的後嗣。崔趙公問：『弟子可以出家嗎？』道欽說：『出家乃大丈夫事，不是將相所能為的。』崔趙公有所領悟。十二月圓寂，享年七十九歲，僧臘五十年，塔葬于龍興禪院。刺史王顏撰寫碑文。
癸酉九年（853年）。
禪師靈祐前來參拜。
靈祐是長溪趙氏之子，十五歲剃度受具足戒，精通大小乘教義。曾經遊方至國清寺，與寒山、拾得在松門夾道相遇。寒山作虎吼三聲，靈祐無言以對。寒山說：『自從靈山一別，直到如今，還記得嗎？』靈祐又無言以對。拾得拿起禪杖說：『老兄你叫這個作什麼？』靈祐還是無言以對。寒山說：『算了算了，不用問他了。自從分別后，已經三生作國王了，全都忘記了。』這年靈祐二十三歲，遊歷江西參拜祖師。祖師一見就認可他，讓他進入內室，於是靈祐成為參學的首座。一日侍立時，祖師問：『你是誰？』回答說：『靈祐。』祖師說：『你撥弄爐子里有火嗎？』靈祐撥弄后說：『沒有火。』祖師親自起身，深深撥弄，得到少許火星，舉起來示意說：『你說沒有，這個是什麼？』靈祐因此開悟，禮拜感謝，陳述自己所理解的。祖師說：『這只是暫時的歧路而已。《經》中說：想要認識佛性的意義，應當觀察時節因緣。時節一到，就像迷惑時忽然醒悟，就像忘記時忽然憶起，才明白是自己的東西，不是從別人那裡得到的。』所以祖師說：『悟了同未悟，無心亦無法，只是沒有虛妄凡聖等心，本來心法原本就具備充足。你現在既然這樣，好好地守護保持。』
甲戌（854年）
【English Translation】 English version: Yun then entered and said, 'So-and-so has come specifically.' The Patriarch said, 'If that's the case, then you must not let me down in the future.'
Chan Master Tan Cheng came to pay respects.
After twenty years, the karmic conditions were not in accord, and later he went to Yaoshan.
Chan Master Daogin, the National Teacher Da Jue of Jing Shan, the seventh generation under the Shuangfeng branch, passed away.
Daogin was a successor of Zen Master Su of Helin Temple. Cui Zhao Gong asked, 'May this disciple become a monk?' Daogin said, 'Becoming a monk is a matter for great men, not something that generals and ministers can do.' Cui had an awakening. He passed away in December, at the age of seventy-nine, with fifty years of monastic life. His stupa was built at Longxing Chan Monastery. Prefect Wang Yan wrote the inscription.
The ninth year of Guiyou (853 AD).
Chan Master Lingyou came to pay respects.
Lingyou was the son of the Zhao family of Changxi. At the age of fifteen, he was tonsured and received the full precepts, mastering the teachings of both the Hinayana and Mahayana. He once traveled to Guoqing Temple and encountered Hanshan and Shide on the path at Songmen. Hanshan roared like a tiger three times, and Lingyou had no response. Hanshan said, 'Since our separation at Ling Mountain, until now, do you still remember?' Lingyou again had no response. Shide picked up his staff and said, 'Old brother, what do you call this?' Lingyou still had no response. Hanshan said, 'Never mind, no need to ask him. Since we parted, he has been a king for three lifetimes, and has forgotten everything.' That year, Lingyou was twenty-three years old. He traveled to Jiangxi to pay respects to the Patriarch. The Patriarch recognized him at first sight and allowed him to enter the inner chamber, so Lingyou became the head of the students. One day, while standing in attendance, the Patriarch asked, 'Who are you?' He replied, 'Lingyou.' The Patriarch said, 'Do you stir the fire in the stove?' Lingyou stirred it and said, 'There is no fire.' The Patriarch personally got up, stirred deeply, and obtained a little spark, holding it up to show him, saying, 'You say there is none, what is this?' Lingyou was enlightened from this, bowed in gratitude, and explained his understanding. The Patriarch said, 'This is only a temporary detour. The Sutra says, "If you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance. When the time comes, it is like suddenly awakening from delusion, like suddenly remembering what was forgotten, and then you realize it is your own thing, not obtained from others."' Therefore, the Patriarch said, 'Enlightened is the same as unenlightened, no mind is also no Dharma, it is just without false discriminations of mundane or sacred, the original mind-dharma is originally fully equipped. Now that you are like this, take good care and maintain it.'
Jiaxu (854 AD)
十年。
乙亥十一年。
禪師普愿至池陽。
愿新鄭王氏子。受業于大隗山大慧禪師。受戒于嵩山皓律師。歷游講席。教海淹通。后入大寂之室。頓然忘筌。得遊戲三昧。掛錫池陽南泉。堙谷刊木。以構禪棲。蓑笠飯牛。躬耕足食。不下南泉山三十餘年。諸方目為郢匠。
從諗至南泉。
諗曹州郝鄉郝氏子。童稚披剃。未納戒。便隨本師行腳。抵池陽參普愿。本師先入事了。諗方入事。愿在方丈內外。見諗來參。便問。近離甚處。諗曰。近離瑞像。愿曰。還見立瑞像么。諗曰。不見立瑞像。只見臥如來。愿乃起坐曰。汝是有主沙彌。無主沙彌。諗曰。有主沙彌。愿曰。那個是你主。諗近前躬身曰。孟春猶寒。伏惟和尚尊體萬福。愿乃喚維那曰。此沙彌別處安排。本師先歸。諗遂留參。一日問愿如何是道。愿曰。平常心是道。諗曰。還可趣向也無。愿曰。擬向即乖。諗曰。不擬爭知是道。愿曰。道不屬知。不屬不知。知是妄覺。不知是無記。若真達不疑之道。猶如太虛。廓然蕩豁。豈可強是非耶。諗于言下大悟。
丙子十二年。
法師澄觀應詔入京。
詔河東節度使禮部尚書李詵。迎法師澄觀入京。觀至。詔同罽賓國三藏般若。同譯華嚴。後分梵冊。帝親預譯場。一
【現代漢語翻譯】 現代漢語譯本 十年。 乙亥十一年（公元815年）。 禪師普愿到達池陽。 普愿是新鄭王氏之子，在大隗山大慧禪師處學習，在嵩山皓律師處受戒。他遊歷于各個講席，精通佛教教義。後來進入大寂禪師的禪室，頓然忘卻言語文字（筌，捕魚工具，比喻言語文字），得到了遊戲三昧（一種自在的境界）。他在池陽南泉山掛錫（指僧人雲遊四方，錫杖掛在某處就住下來），平整山谷，砍伐樹木，建造禪房。他披著蓑衣，戴著斗笠，放牛耕田，自給自足。在南泉山住了三十多年，被各地僧人視為高明的匠人。 從諗到達南泉山。 從諗是曹州郝鄉郝氏之子。年幼時就剃度出家，但尚未受戒，便跟隨本師（指剃度師）行腳（指雲遊）。到達池陽后，參拜普愿禪師。他的本師先完成了參學之事，從諗才開始參學。普愿在方丈（寺院住持的住所）內外，看到從諗前來參拜，便問：『你最近從哪裡來？』從諗回答：『最近從瑞像（寺廟）來。』普愿問：『你還見到立著的瑞像嗎？』從諗回答：『我沒有見到立著的瑞像，只見到臥著的如來。』普愿於是起身坐下說：『你是有主的沙彌（指有師父的小和尚），還是無主的沙彌？』從諗回答：『是有主的沙彌。』普愿問：『哪個是你的師父？』從諗走上前去，躬身說道：『孟春（指農曆正月）天氣還很寒冷，祝願和尚您身體安康。』普愿於是叫維那（寺院中的職務，負責僧眾事務）說：『把這個沙彌安排到別處去。他的本師先回去了。』從諗於是留下來參學。一天，他問普愿：『什麼是道？』普愿回答：『平常心是道。』從諗問：『還可以趨向追求嗎？』普愿回答：『想要趨向追求就錯了。』從諗問：『不想要趨向追求，怎麼知道是道呢？』普愿回答：『道不屬於知，也不屬於不知。知是妄覺，不知是無記（指沒有善惡的心理狀態）。如果真正通達無疑之道，就像太虛空一樣，廣闊而空曠。怎麼可以強行分辨是非呢？』從諗在聽了這些話后，當下大悟。 丙子十二年（公元816年）。 法師澄觀應詔入京。 朝廷詔令河東節度使、禮部尚書李詵，迎接法師澄觀入京。澄觀到達京城后，朝廷詔令他與罽賓國（古代西域國家）的三藏（精通經、律、論三藏的僧人）般若，共同翻譯《華嚴經》。後來分發梵文經書，皇帝親自參與翻譯。
【English Translation】 English version Year Ten. The eleventh year of Yihai (815 AD). Chan Master Pǔyuàn arrived at Chíyáng. Pǔyuàn was the son of the Wáng family of Xīnzhèng. He studied under Chan Master Dàhuì at Mount Dàwěi and received precepts from Lawyer Hào at Mount Sōng. He traveled to various lecture halls, becoming well-versed in Buddhist teachings. Later, he entered the chamber of Dàjì, suddenly forgetting the 'fishing net' (metaphor for words and language), and attained the Samadhi of Playfulness (a state of ease and freedom). He hung his staff (settled down) at Nánquán in Chíyáng, leveling valleys and cutting wood to build a Chan hermitage. Wearing a straw raincoat and hat, he herded cattle and farmed, providing for himself. He remained on Mount Nánquán for over thirty years, regarded by various quarters as an accomplished craftsman. Cóngshěn arrived at Nánquán. Cóngshěn was the son of the Hào family of Hǎoxiāng in Cáo Prefecture. He was tonsured at a young age but had not yet received the precepts. He followed his original teacher on a pilgrimage. Arriving at Chíyáng, he visited Pǔyuàn. His original teacher completed his studies first, and then Cóngshěn began his. Pǔyuàn, seeing Cóngshěn coming to visit inside and outside the abbot's room, asked, 'Where have you come from recently?' Cóngshěn replied, 'Recently from the Réixiàng (temple).' Pǔyuàn asked, 'Did you see the standing Réixiàng?' Cóngshěn replied, 'I did not see the standing Réixiàng, I only saw the reclining Tathagata.' Pǔyuàn then rose and sat up, saying, 'Are you a Sramanera (novice monk) with a master or without a master?' Cóngshěn replied, 'A Sramanera with a master.' Pǔyuàn asked, 'Who is your master?' Cóngshěn stepped forward, bowed, and said, 'Early spring is still cold, I wish the Abbot good health.' Pǔyuàn then called to the director, saying, 'Arrange for this Sramanera to stay elsewhere. His original teacher has returned first.' Cóngshěn then stayed to study. One day, he asked Pǔyuàn, 'What is the Dao?' Pǔyuàn replied, 'Ordinary mind is the Dao.' Cóngshěn asked, 'Can it be directed towards or pursued?' Pǔyuàn replied, 'Intending to direct towards it is a mistake.' Cóngshěn asked, 'If one does not intend to direct towards it, how can one know it is the Dao?' Pǔyuàn replied, 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is oblivion. If one truly attains the Dao of no doubt, it is like the great void, vast and boundless. How can one forcibly distinguish right from wrong?' Upon hearing these words, Cóngshěn had a great enlightenment. The twelfth year of Bǐngzǐ (816 AD). Dharma Master Chéngguān was summoned to the capital. The court ordered Lǐ Shēn, the military governor of Hédōng and Minister of the Ministry of Rites, to welcome Dharma Master Chéngguān to the capital. Upon Chéngguān's arrival, the court ordered him and Prajna, the Tripitaka (a monk who is versed in the three pitakas: Sutra, Vinaya, and Abhidharma) master from the country of Jìbīn (an ancient country in the Western Regions), to jointly translate the Avatamsaka Sutra. Later, the Sanskrit texts were distributed, and the emperor personally participated in the translation.
日不至。即差僧寂光依僧欲云。皇帝國事因緣。如法僧事。與欲清凈。觀承睿旨。翻宣既就。進之。詔令開示華嚴宗旨。帝大悅。賜紫方袍。號教授和尚。相國齊抗。鄭餘慶。高郢。請撰華嚴綱要。相國李吉甫。侍郎歸登。駙馬杜琮。請述正要。又為南康王韋皋。相因武元衡。著法界觀玄鏡。僕射高崇文請著鏡燈說文。司徒嚴綬。司空鄭元。刺史陸長源。請撰三聖圓融觀。節度使薛華。觀察使孟簡。中書錢徽。拾遺白居易。給事杜羔等。請制七處九會華嚴界圖。心鏡說文。又與僧錄靈邃等。制華嚴圓覺。四分中觀等經律論關脈。三十餘部。
丁丑十三年。
戊寅十四年。
己卯十五年。
庚辰十六年。
辛巳十七年。
藥山祖登山長嘯。
祖一夜登山經行。忽云開見月。大嘯一聲。應澧陽東九十里許。刺史李翱向祖風。屢請不赴。乃躬謁祖。祖不顧。翱性褊急。乃曰。見面不如聞名。拂袖便出。祖曰。太守何得貴耳賤目。翱回拱謝。問曰。如何是道。祖以手指上下曰。會么。曰不會。祖曰。云在青天水在瓶。翱欣然作禮。述偈曰。煉得身形似鶴形。千株松下兩函經。我來問道無餘話。云在青天水在瓶。選得幽居愜野情。終年無送亦無迎。有時直上孤峰頂。月下披雲嘯一聲
【現代漢語翻譯】 現代漢語譯本 沒有記載具體日期。於是派遣僧人寂光依照僧人慾云的請求，因為皇帝關心國家大事，如同佛法僧三寶之事一樣，希望能夠清凈。觀察並領會皇帝的旨意，翻譯並宣講完畢后，進獻給皇帝。皇帝下詔命令開示《華嚴經》的宗旨，皇帝非常高興，賜予紫色方袍，號為教授和尚。宰相齊抗、鄭餘慶、高郢，請求撰寫《華嚴綱要》。宰相李吉甫、侍郎歸登、駙馬杜琮，請求闡述《正要》。又為南康王韋皋、宰相武元衡，撰寫《法界觀玄鏡》。僕射高崇文請求撰寫《鏡燈說文》。司徒嚴綬、司空鄭元、刺史陸長源，請求撰寫《三聖圓融觀》。節度使薛華、觀察使孟簡、中書錢徽、拾遺白居易、給事杜羔等，請求製作七處九會華嚴界圖、《心鏡說文》。又與僧錄靈邃等，製作《華嚴圓覺》、《四分律》、《中觀論》等經律論的關脈，共三十餘部。
丁丑十三年（817年）。
戊寅十四年（818年）。
己卯十五年（819年）。
庚辰十六年（820年）。
辛巳十七年（821年）。
藥山禪師登上山頂，長嘯一聲。
藥山禪師一夜登山經行，忽然云開見月，大嘯一聲，聲音傳到澧陽東邊九十里左右的地方。刺史李翱仰慕藥山禪師的風範，多次邀請他，藥山禪師都沒有應允。於是李翱親自去拜見藥山禪師，藥山禪師不理睬他。李翱性情急躁，於是說：『見面不如聞名。』說完拂袖便要離開。藥山禪師說：『太守怎麼能貴耳賤目呢？』李翱回身拱手謝罪，問道：『如何是道？』藥山禪師用手指指上下，說：『會么？』李翱說：『不會。』藥山禪師說：『云在青天水在瓶。』李翱欣然作禮，並作偈說：『煉得身形似鶴形，千株松下兩函經。我來問道無餘話，云在青天水在瓶。選得幽居愜野情，終年無送亦無迎。有時直上孤峰頂，月下披雲嘯一聲。』
【English Translation】 English version The exact date is not recorded. Thereupon, the monk Jiguang was dispatched according to the request of the monk Yuyun, because the emperor was concerned about national affairs, just like the affairs of the Buddha, Dharma, and Sangha (the three jewels), hoping to be pure. Observing and understanding the emperor's will, after translating and expounding, it was presented to the emperor. The emperor issued an edict ordering the exposition of the tenets of the 'Avatamsaka Sutra' (Flower Garland Sutra), and the emperor was very pleased, bestowing a purple robe and the title of Professor Monk. Prime Minister Qi Kang, Zheng Yuqing, and Gao Ying requested the writing of the 'Avatamsaka Compendium'. Prime Minister Li Jifu, Vice Minister Gui Deng, and Imperial Son-in-law Du Cong requested the elaboration of the 'Essentials'. Also, for the Prince of Nankang, Wei Gao, and Prime Minister Wu Yuanheng, the 'Profound Mirror of the Dharma Realm Contemplation' was written. The Minister Gao Chongwen requested the writing of the 'Explanation of the Mirror Lamp'. The Minister Yan Shou, the Minister Zheng Yuan, and the Prefect Lu Changyuan requested the writing of the 'Three Saints' Harmonious Contemplation'. The Military Commissioner Xue Hua, the Inspector Meng Jian, the Secretary Qian Hui, the Remonstrator Bai Juyi, and the Official Du Gao, etc., requested the creation of the Seven Locations and Nine Assemblies Avatamsaka Realm Diagram and the 'Explanation of the Mind Mirror'. Also, with the Sangha Registrar Ling Sui, etc., the key points of the sutras, vinayas, and treatises such as the 'Avatamsaka Perfect Enlightenment', the 'Four-Part Vinaya', and the 'Madhyamaka Shastra' were created, totaling more than thirty works.
In the thirteenth year of Dingchou (817 AD).
In the fourteenth year of Wuyin (818 AD).
In the fifteenth year of Jimao (819 AD).
In the sixteenth year of Gengchen (820 AD).
In the seventeenth year of Xinsi (821 AD).
Zen Master Yaoshan ascended the mountain and let out a long roar.
One night, Zen Master Yaoshan ascended the mountain and walked around. Suddenly, the clouds parted and the moon appeared. He let out a great roar, and the sound traveled about ninety li (Chinese mile) to the east of Liyang. The Prefect Li Ao admired Zen Master Yaoshan's demeanor and invited him many times, but Zen Master Yaoshan did not accept. Thereupon, Li Ao personally went to visit Zen Master Yaoshan, but Zen Master Yaoshan ignored him. Li Ao was impatient and said, 'Meeting him is not as good as hearing about him.' After saying this, he flicked his sleeves and was about to leave. Zen Master Yaoshan said, 'How can the Prefect value ears and despise eyes?' Li Ao turned around, cupped his hands, and apologized, asking, 'What is the Dao (the Way)?' Zen Master Yaoshan pointed up and down with his finger and said, 'Do you understand?' Li Ao said, 'I do not understand.' Zen Master Yaoshan said, 'The clouds are in the blue sky, and the water is in the bottle.' Li Ao happily bowed and composed a verse, saying: 'Having refined my form to resemble a crane, beneath a thousand pines are two cases of scriptures. I came to ask about the Dao, but there are no other words: the clouds are in the blue sky, and the water is in the bottle. Having chosen a secluded dwelling to satisfy my wild feelings, there is no sending off or welcoming throughout the year. Sometimes I go straight to the top of a solitary peak, and under the moon, I part the clouds and let out a roar.'
。翱又問。如何是戒定慧。祖曰。這裡無此閑傢俱。翱罔測。祖曰。太守欲保任此事。須向高高山頂立。深深海里行。閨閣中物捨不得。便為滲漏。翱作復性書。約三千言(翱韓愈門人)。
律師南嶽云峰法證寂。
壬午十八年。
癸未十九年。
甲申二十年。
順宗(名誦在位一年)。
順宗乙酉永貞元年。
憲宗(名純在位十五年)。
憲宗丙戌元和元年。
丁亥二年。
禪師靈祐往溈山。
司馬頭陀自湖南來百丈。白祖曰。潭州大溈。山水奇絕。可成一大道場。聚千五百眾。乞和尚分一枝佛法。王化此山。祖令集眾曰。若能對眾。一語。出格者。即令溈山闡化。即指凈瓶問曰。不得喚作凈瓶。喚作什麼。華林覺為第一座。曰不可喚作木𣔻也。祖不肯。祐時充典座。出衆踢倒凈瓶。祖笑曰。第一座輸卻山子也。遂遣祐往。是山峭絕。夐無人煙。祐牽蘿而登。拾橡為食。與猿猱為伍。山下居民。稍稍知之。
祥符蔭曰。此選擇住持之始也。當時溈山一荒絕無人之境。而祖必珍重對眾擇遣。豈非人傑地靈。而地以人重耶。祐單丁食𣗖。不五年。于蛇虎叢中成象龍法席。迄今大溈。名垂霄壤。可謂不負祖之慎𢌿矣。
禪師大鑒下第三
世荊州天皇道悟寂。
悟婺州東陽張氏子。神儀挺異。幼而生知。年十四。懇求出家。父母不許。遂減食飲。父母不得已許之。及出家。精修梵行。風雨昏夜。宴坐邱冢。離諸怖畏。謁徑山國一。受心法。服勤五載。復謁馬祖。重印前解。依止二夏。后謁石頭問曰。離卻定慧。以何法示人。頭曰。我這裡無奴婢。離個甚麼。曰如何明得。頭曰。汝還撮得虛空么。曰恁么則不從今日去也。頭曰。未審汝蚤晚從那邊來。曰道悟不是那邊人。頭曰。我蚤知汝來處也。曰師何以贓誣於人。頭曰。汝身見在。曰雖然如是。畢竟如何示於後人。頭曰。汝道誰是後人。從此頓悟。罄殫前二哲匠。言下有所得心。后居天皇。客無貴賤。皆坐而揖。江陵尹右僕射裴公。稽首問法。接之無加禮。裴愈歸向。元和丁亥四月示疾。命弟子先期告終。至晦日。大眾問疾。悟驀召典座。座近前。悟曰。會么。曰不會。悟拈枕子拋于地上。即便告寂。壽六十。臘三十五。
戌子三年。
禪師大鑒下第三世荊州天王寺道悟寂。
悟渚宮崔氏子。漢子玉之裔。十五出家。二十三受戒。三十謁石頭。頻沐指示而不契。次謁忠國師。三十四與國師侍者應直南還。謁馬祖。祖曰。識取自心本來是佛。不屬漸次。不假修持。體自如如。萬
德圓滿。悟于言下大悟。祖囑曰。汝若住持。莫離舊處。悟蒙旨已。便返荊門。去郭不遠。結草為廬。節使來訪。不為加禮。使怒。擒悟擲江中。及歸。見遍衙火發。且聞空中天王神嗔責聲。遂哀悔設拜。煙𦦨頓息。宛然如初。乃躬往江邊迎悟。見悟在水。都不濕衣。益自敬重。于府西造天王寺供之。龍潭信問。從上相承底事如何。悟曰。不是明汝來處不得。信曰。這個眼目。幾人具得。悟曰。淺草易為長蘆。僧問。如何是玄妙之說。悟曰。莫道我解佛法好。曰爭奈學人疑滯何。悟曰。何不問老僧。曰即今問了也。悟曰。去不是汝存泊處。悟常云。快活快活。及臨終時。叫苦苦。又云。閻羅王來取我也。院主問曰。和尚當時被節使拋向水中。神色不動。如今何得恁么地。悟舉枕子云。汝道當時是。如今是。院無對。便入滅。時十月十三日。年八十二。坐六十二夏。
闕疑(景德傳燈錄。馬祖法嗣共一百三十八人。七十五人見錄。余無機緣語句不錄。其一百三十八人中。無天王道悟禪師名。敘石頭法嗣二十一人。首天皇道悟禪師。列龍潭崇信禪師于其後。宋高僧傳亦然。此疑之可闕者。一也。五燈會元曰。按景德傳燈錄稱青原下出石頭遷。遷下出天皇悟。悟下出龍潭信。信下出德山鑒。鑒下出雪峰存。存下出雲門
【現代漢語翻譯】 現代漢語譯本 德行圓滿，在言語之下大徹大悟。馬祖道一（709-788）囑咐道：『你如果主持寺廟，不要離開原來的地方。』道悟領會了馬祖的旨意后，便返回荊門。他在離城不遠的地方，用草結廬而居。節度使前來拜訪，道悟不施以禮節。節度使大怒，將道悟擒住扔到江中。等到節度使回到府中，看見整個衙門都著火了，並且聽到空中天王神憤怒責備的聲音。於是他哀悔地跪拜，煙火立刻停止，一切恢復如初。節度使親自前往江邊迎接道悟，看見道悟在水中，衣服都沒有濕。他更加敬重道悟，於是在府西建造天王寺來供養他。龍潭崇信（含義：龍潭寺的崇信禪師）問：『從上代相承的究竟是什麼事？』道悟說：『不是明白你從哪裡來就不能得到。』崇信說：『這個眼目，有幾個人具備？』道悟說：『淺草容易長成蘆葦。』有僧人問：『什麼是玄妙的說法？』道悟說：『不要說我懂得佛法好。』僧人說：『奈何學人還有疑惑？』道悟說：『為什麼不問老僧？』僧人說：『現在就問了。』道悟說：『去，這裡不是你存身的地方。』道悟常常說：『快活快活。』等到臨終時，卻叫『苦苦』，又說：『閻羅王來抓我了。』院主問：『和尚您當時被節度使拋向水中，神色不動，如今怎麼會這樣？』道悟舉起枕頭說：『你說當時是，還是現在是？』院主無言以對，道悟便入滅了。時間是十月十三日，享年八十二歲，坐禪六十二個夏天。
闕疑（《景德傳燈錄》記載馬祖道一的法嗣共一百三十八人，其中七十五人有事蹟記錄，其餘沒有機緣和語句所以沒有記錄。這一百三十八人中，沒有天王道悟禪師的名字。《景德傳燈錄》敘述石頭希遷（700-790）的法嗣二十一人，首列天皇道悟禪師，將龍潭崇信禪師列在其後。《宋高僧傳》也是這樣。這是可以存疑的地方之一。 《五燈會元》說：按《景德傳燈錄》記載，青原行思（？-740）門下出了石頭希遷，希遷門下出了天皇道悟，道悟門下出了龍潭崇信，崇信門下出了德山宣鑒（782-865），宣鑒門下出了雪峰義存（822-908），義存門下出了雲門文偃（864-949）。）
【English Translation】 English version His virtue was complete, and he attained great enlightenment upon hearing the words. Mazu Daoyi (709-788) instructed, 'If you are to preside over a monastery, do not leave this place.' Dao Wu, understanding Mazu's intention, returned to Jingmen. Not far from the city, he built a thatched hut to live in. The military governor came to visit, but Dao Wu did not offer him any courtesy. The governor was enraged and had Dao Wu seized and thrown into the river. When the governor returned to his office, he saw the entire compound ablaze and heard the angry voice of the Heavenly King God in the sky. He repented and prostrated himself, and the fire immediately ceased, everything returning to its original state. The governor then personally went to the riverbank to welcome Dao Wu, and saw Dao Wu in the water, his clothes not even wet. He became even more respectful and built the Heavenly King Temple to the west of the government office to provide for him. Longtan Chongxin (meaning: Zen Master Chongxin of Longtan Temple) asked, 'What is the matter transmitted from the previous generations?' Dao Wu said, 'You cannot attain it without understanding where you come from.' Chongxin said, 'How many people possess this eye?' Dao Wu said, 'Shallow grass easily grows into reeds.' A monk asked, 'What is the subtle and profound teaching?' Dao Wu said, 'Do not say that I understand the Dharma well.' The monk said, 'What about the doubts and uncertainties of the students?' Dao Wu said, 'Why not ask the old monk?' The monk said, 'I am asking now.' Dao Wu said, 'Go, this is not the place for you to dwell.' Dao Wu often said, 'Happy, happy.' But when he was dying, he cried, 'Bitter, bitter,' and said, 'Yama (meaning: the King of Hell) is coming to take me.' The abbot asked, 'Venerable Master, when you were thrown into the water by the governor, your expression did not change. Why are you like this now?' Dao Wu raised his pillow and said, 'Do you say it was then, or is it now?' The abbot was speechless, and Dao Wu entered Nirvana. It was the thirteenth day of the tenth month, and he was eighty-two years old, having spent sixty-two summers in meditation.
Doubtful Points (The Jingde Records of the Transmission of the Lamp records a total of one hundred and thirty-eight Dharma heirs of Mazu Daoyi, of which seventy-five have recorded deeds, and the rest are not recorded due to lack of opportunity and words. Among these one hundred and thirty-eight people, there is no name of Zen Master Tianwang Daowu. The Jingde Records of the Transmission of the Lamp narrates the twenty-one Dharma heirs of Shitou Xiqian (700-790), listing Zen Master Tianhuang Daowu first, and Zen Master Longtan Chongxin after him. The Song Biographies of Eminent Monks is also like this. This is one of the doubtful points. The Five Lamps Gathered at the Source says: According to the Jingde Records of the Transmission of the Lamp, Shitou Xiqian came from Qingyuan Xingsi (?-740), Tianhuang Daowu came from Xiqian, Longtan Chongxin came from Daowu, Deshan Xuanjian (782-865) came from Chongxin, Xuefeng Yicun (822-908) came from Xuanjian, and Yunmen Wenyan (864-949) came from Yicun.)
偃。玄沙備。再傳為法眼益。皆謂雲門法眼二宗。來自青原石頭。雖二家兒孫。亦自謂青原石頭所自出。不知其差誤。所從來久矣。道悟同時有二人。一住荊南城西天王寺。嗣馬祖。一住荊南城東天皇寺。嗣石頭。其下出龍潭信者。乃馬祖下天王道悟。非石頭下天皇道悟也。此疑之可闕者。二也。指月錄。載南嶽青原宗派法嗣未定二人曰。荊州天皇道悟禪師。嗣石頭。住城東。弟子三人。慧真。文赍幽閑。協律朗符載撰碑。傳燈所錄。悉同符碑。而誤以龍潭信列師法嗣。天王道悟嗣馬祖。住城西。弟子一人。龍潭祟信。荊南節度使邱玄素撰碑。又唐聞人歸登南嶽碑。圭峰答裴相國宗趣狀。權德與馬祖塔銘。皆以天王為馬祖嗣。佛國白。達觀穎。呂夏卿張無盡。皆著辨證。傳燈之誤。獨其時同。其地同。其參謁石頭馬祖同。故猶不能不闕疑。此疑之可闕者。三也)。
祥符蔭曰。大凡古今疑信之間。有疑而難信者。有信而無可疑者。其疑其信。可以決也。惟可疑。而實可信。既可信。而猶不能無疑。其信其疑。須平其心。公其見。毋執一時一己之私。此古之所以有闕文也。天皇天王。景德傳燈。及五燈會元。諸家文獻。皆非無徴。徴則皆可信。信則疑不必闕。然佛祖出世。無非為一大事因緣。云興電拂。寧爭剩跡
【現代漢語翻譯】 現代漢語譯本： 偃（不詳）。玄沙備（不詳）。再傳為法眼益（法眼文益，885-958）。都說雲門宗和法眼宗，來自青原石頭（石頭希遷，700-790）。即使是這兩家的後代，也自認為是青原石頭所傳。卻不知道其中的差錯，由來已久。道悟同時有兩個人，一個住在荊南城西的天王寺，是馬祖（馬祖道一，709-788）的弟子；一個住在荊南城東的天皇寺，是石頭（石頭希遷，700-790）的弟子。龍潭信（龍潭崇信，不詳）是馬祖門下天王道悟的弟子，不是石頭門下天皇道悟的弟子。這是可以存疑的第二點。 《指月錄》記載南嶽青原宗派的法嗣未定，說有兩個人：荊州天皇道悟禪師，是石頭的弟子，住在城東，有三個弟子：慧真、文赍、幽閑。《協律朗符載撰碑》和《傳燈錄》所記載的，都與碑文相符。卻錯誤地將龍潭信列為天皇道悟的法嗣。天王道悟是馬祖的弟子，住在城西，只有一個弟子：龍潭崇信。荊南節度使邱玄素撰寫了碑文。又有唐朝聞人歸登的《南嶽碑》，圭峰宗密的《答裴相國宗趣狀》，權德輿的《馬祖塔銘》，都認為天王道悟是馬祖的弟子。佛國白（佛國惟白，1077-1128），達觀穎（達觀克勤，1063-1135），呂夏卿，張無盡都寫文章辨證此事。《傳燈錄》的錯誤，只是因為他們所處的時代相同，地點相同，參謁石頭和馬祖的情況也相同，所以還是不能不存疑。這是可以存疑的第三點。 祥符蔭說：大凡古今在懷疑和相信之間，有懷疑而難以相信的，有相信而無可懷疑的，對於他們的懷疑和相信，是可以決定的。只有可懷疑，而實際上可以相信；已經可以相信，而仍然不能沒有懷疑，對於他們的相信和懷疑，必須心平氣和，公正地看待，不要執著於一時一己的私見。這就是古人之所以有闕文的原因。天皇和天王，《景德傳燈錄》和《五燈會元》等各種文獻，並非沒有證據。有證據就都可以相信，可以相信就疑慮不必保留。然而佛祖出世，無非是爲了一個重大因緣，如同云興電掣一般，何必爭論多餘的痕跡呢？
【English Translation】 English version: Yan (unknown). Xuansha Bei (unknown). Passed down again to Fayan Yi (Fayan Wenyi, 885-958). All say that the Yunmen and Fayan schools came from Qingyuan Shitou (Shitou Xiqian, 700-790). Even the descendants of these two schools consider themselves to have originated from Qingyuan Shitou. They do not know the error in this, which has been around for a long time. There were two Daowus at the same time, one lived in Tianwang Temple west of Jingnan City, and was a disciple of Mazu (Mazu Daoyi, 709-788); the other lived in Tianhuang Temple east of Jingnan City, and was a disciple of Shitou (Shitou Xiqian, 700-790). Longtan Xin (Longtan Chongxin, unknown) was a disciple of Tianwang Daowu under Mazu, not Tianhuang Daowu under Shitou. This is the second point that can be doubted. The 'Zhiyuelu' (指月錄) records that the Dharma heirs of the Nanyue Qingyuan lineage were undetermined, saying that there were two people: Chan Master Tianhuang Daowu of Jingzhou, a disciple of Shitou, lived in the east of the city, and had three disciples: Huizhen, Wenzhai, and Youxian. 'Xielü Langfu Zai Zhuanbei' (協律朗符載撰碑) and 'Chuandenglu' (傳燈錄) record the same as the inscription on the stele. However, Longtan Xin was mistakenly listed as a Dharma heir of Tianhuang Daowu. Tianwang Daowu was a disciple of Mazu, lived in the west of the city, and had only one disciple: Longtan Chongxin. Qiu Xuansu, the Jiedushi (節度使) of Jingnan, wrote the inscription on the stele. Furthermore, Gui Deng, a famous person of the Tang Dynasty, wrote the 'Nanyue Stele', Guifeng Zongmi's 'Reply to Prime Minister Pei on the Tenets', and Quan Deyu's 'Epitaph of Mazu's Pagoda', all believed that Tianwang Daowu was a disciple of Mazu. Foguo Bai (Foguo Weibai, 1077-1128), Daguan Ying (Daguan Keqin, 1063-1135), Lü Xiaqing, and Zhang Wujin all wrote articles to argue about this matter. The error in the 'Chuandenglu' is only because they lived in the same era, in the same place, and visited both Shitou and Mazu, so it is still impossible not to doubt. This is the third point that can be doubted. Xiangfu Yin said: In general, between doubt and belief, there are things that are doubtful and difficult to believe, and there are things that are believable and beyond doubt. Their doubts and beliefs can be determined. Only what is doubtful, but actually believable; what is already believable, but still cannot be without doubt, their beliefs and doubts must be viewed with a calm mind and impartially, without clinging to one's own temporary and selfish views. This is why the ancients had omissions in their writings. Tianhuang and Tianwang, the 'Jingde Chuandenglu' (景德傳燈錄) and the 'Wudeng Huiyuan' (五燈會元), and other documents, are not without evidence. If there is evidence, then everything can be believed, and if it can be believed, then there is no need to retain doubts. However, the Buddhas and Patriarchs appeared in the world only for a great cause and condition, like the rising of clouds and the flashing of lightning, why bother arguing about superfluous traces?
。千釋迦萬彌勒。彼此何分。況同爲大鑒之後。均闡達摩之道。謂其出自石頭。固迦文之後裔也。謂其出自馬祖。亦迦文之後裔也。必欲定其信史。兩家之執一紛然。何妨闕為疑文。千古之大同自在。故兩存天皇。天王。而書其系曰。大鑒下第三世。以俟后之詳定焉。
己丑四年。
禪師曇晟造藥山。
曇參百丈二十年。因緣不契。遂造藥山。祖問甚處來。曰百丈來。祖曰。百丈有何言句。曰尋常道我有一句子。百味具足。祖曰。咸則鹹味。淡則淡味。不咸不淡是常味。作么生是百味具足的句。晟無對。祖曰。爭奈目前生死何。曰目前無生死。祖曰。在百丈多少時。曰二十年。祖曰。二十年在百丈。俗氣也不除。他日侍立次。祖又問。百丈更說甚麼法。曰有時道三句外省去。六句內會取。祖曰。三千里外且喜沒交涉。祖又問更說甚麼法。曰有時上堂。大眾立定。以拄杖一時趁散。復召大眾。眾回首。丈曰。是甚麼。祖曰。何不蚤恁么道。今日因子。得見海兄。晟于言下頓悟。便禮拜。
庚寅五年。
辛卯六年。
壬辰七年。
詔謚曹溪六祖大鑒禪師塔曰靈照(從南海經略馬總請也。［可］東柳宗元撰碑)。
癸巳八年。
溈山道場成。
祐單丁五年。
【現代漢語翻譯】 現代漢語譯本 千釋迦萬彌勒（未來佛）。彼此有什麼區別呢？況且他們都是大鑒慧能（六祖慧能）的後代，都在闡述達摩（佛法）的道理。說他們出自石頭希遷，當然是迦文（釋迦牟尼）的後裔；說他們出自馬祖道一，也是迦文（釋迦牟尼）的後裔。如果一定要確定他們的真實歷史，兩家（石頭宗和馬祖宗）的爭執必然紛亂。不如暫時存疑，這樣千古的大同自在其中。所以兩家（石頭宗和馬祖宗）的天皇、天王都記載下來，並註明他們的傳承關係是：大鑒慧能（六祖慧能）下第三世，以等待後人詳細考證。
己丑四年（809年）。
禪師曇晟建立藥山。
曇晟在百丈懷海禪師處二十年，因緣不契合，於是建立藥山。百丈懷海禪師問他從哪裡來，曇晟回答說從百丈懷海禪師處來。百丈懷海禪師問：『百丈懷海禪師有什麼言語？』曇晟回答說：『尋常說我有一句話，百味具足。』百丈懷海禪師說：『咸就是鹹味，淡就是淡味，不咸不淡是常味，怎麼才是百味具足的話呢？』曇晟無言以對。百丈懷海禪師說：『爭奈目前生死如何？』曇晟回答說：『目前無生死。』百丈懷海禪師說：『在百丈懷海禪師處多少時間了？』曇晟回答說：『二十年。』百丈懷海禪師說：『二十年在百丈懷海禪師處，俗氣也不除。』 他日侍立時，百丈懷海禪師又問：『百丈懷海禪師還說什麼法？』曇晟回答說：『有時說三句外省去，六句內會取。』百丈懷海禪師說：『三千里外且喜沒交涉。』百丈懷海禪師又問還說什麼法，曇晟回答說：『有時上堂，大眾站立完畢，用拄杖一時趕散，又召集大眾，大眾回頭，百丈懷海禪師說：『是什麼？』百丈懷海禪師說：『為什麼不早這麼說？今日因子，得見海兄。』曇晟在言下頓悟，便禮拜。
庚寅五年（810年）。
辛卯六年（811年）。
壬辰七年（812年）。
朝廷追諡曹溪六祖大鑒禪師慧能（六祖慧能）塔為靈照（從南海經略使馬總的請求。［可］東柳宗元撰寫碑文）。
癸巳八年（813年）。
溈山道場建成。
祐單丁五年（814年）。
【English Translation】 English version Thousands of Śākyamunis and millions of Maitreyas (future Buddha). What is the difference between them? Moreover, they are all descendants of Dajian Huineng (the Sixth Patriarch Huineng), and they all expound the Dharma (Buddha's teachings). To say that they came from Shitou Xiqian, they are certainly descendants of Kāśyapa (Śākyamuni); to say that they came from Mazu Daoyi, they are also descendants of Kāśyapa (Śākyamuni). If one must determine their true history, the disputes between the two schools (Shitou school and Mazu school) will inevitably be chaotic. It is better to leave it as a question for now, so that the great unity of all time is naturally within it. Therefore, the emperors and kings of both schools (Shitou school and Mazu school) are recorded, and it is noted that their lineage is: the third generation after Dajian Huineng (the Sixth Patriarch Huineng), to await detailed research by later generations.
The fourth year of Jichou (809 AD).
Chan Master Tansheng built Yaoshan.
Tansheng was with Baizhang Huaihai for twenty years, but their affinity was not in accord, so he built Yaoshan. Patriarch Baizhang asked him where he came from. He replied that he came from Baizhang. Patriarch said, 'What words does Baizhang have?' He said, 'He usually says I have a sentence that is complete with a hundred flavors.' Patriarch said, 'Salty is the salty flavor, bland is the bland flavor, neither salty nor bland is the ordinary flavor. What is the sentence that is complete with a hundred flavors?' Tansheng had no answer. Patriarch said, 'What about the life and death before your eyes?' He said, 'There is no life and death before my eyes.' Patriarch said, 'How long have you been at Baizhang's?' He said, 'Twenty years.' Patriarch said, 'After twenty years at Baizhang's, your worldly air has not been removed.' One day, while attending him, Patriarch Baizhang asked again, 'What Dharma does Baizhang speak?' Tansheng replied, 'Sometimes he says to omit what is outside the three sentences and understand what is within the six sentences.' Patriarch said, 'I am glad that it has nothing to do with me three thousand miles away.' Patriarch asked again what Dharma he spoke. Tansheng replied, 'Sometimes when he ascends the hall, after the assembly stands still, he scatters them all at once with his staff, and then summons the assembly again. When the assembly turns their heads, Baizhang says, 'What is it?'' Patriarch said, 'Why didn't you say so earlier? Today, because of this, I have the opportunity to see Brother Hai.' Tansheng had a sudden enlightenment upon hearing these words and bowed.
The fifth year of Gengyin (810 AD).
The sixth year of Xinmao (811 AD).
The seventh year of Renchen (812 AD).
The court posthumously honored the Sixth Patriarch of Caoxi, Dajian Chan Master Huineng (the Sixth Patriarch Huineng), with the name Lingzhao for his pagoda (at the request of Ma Zong, the Pacification Commissioner of the South Sea. [It is said that] Liu Zongyuan of Dongliu wrote the inscription).
The eighth year of Guisi (813 AD).
The establishment of the Weishan monastery was completed.
The fifth year of Youdanding (814 AD).
一日念道在接物利生。獨居非是。乃出至山口。語蛇虎曰。我若於此山有緣。汝等各自散去。若其無緣。我充爾腹。言訖。蟲虎四散。祐乃回山。未幾懶安上座至。禪學稍集。眾營梵宇。連帥李景讓。奏號同慶寺。風動天下。四方輻輳歸之。
慧寂至溈山悟旨。
寂韶州懷化葉氏子。年九歲于廣州和安寺。投通禪師出家。十四歲父母取歸。欲與婚媾。寂不從。遂斷手二指。跪致父母前。誓求正法。以報劬勞。父母乃許再詣通處。而得披剃。未登具。即遊方。初謁耽源。已悟玄旨。后參溈山。問汝是有主沙彌。無主沙彌。寂曰。有主。曰主在甚麼處。寂從西過東立。溈異之。寂問如何是真佛住處。溈曰。以思無思之妙。反思靈𦦨之無窮。思盡還源。性相常住。事理不二。真佛如如。寂于言下頓悟。自此執侍。前後盤桓十五載。一日又問。子既稱善知識。爭辨得諸方來者。知有。不知有。有師承。無師承。是義學。是玄學。子試說看。寂曰。慧寂有驗處。但見僧來。便豎起拂子。問伊諸方還說這個不說。又曰這個且置。諸方老宿意作么生。溈嘆曰。此是從上宗門中牙爪。又問大地眾生。業識茫茫。無本可據。子作么生知他有之與無。曰慧寂有驗處。時有一僧從面前過。寂召曰。阇黎。僧回首。寂曰。和尚。這
【現代漢語翻譯】 現代漢語譯本 一日，念道（Niandao，人名）想著接引萬物，利益眾生，獨自修行並非正道。於是他走到山口，對蛇和老虎說：『我如果與這座山有緣分，你們就各自散去；如果我與這座山沒有緣分，我就成為你們的食物。』說完，蟲蛇虎豹四處散去。念道於是回到山中。不久，懶安（Lan'an，人名）上座來到，禪學逐漸興盛，眾人建造寺廟。連帥李景讓（Li Jingrang，人名）上奏朝廷，賜名為同慶寺。聲名遠揚，四方僧眾紛紛前來歸附。
慧寂（Huiji，人名）在溈山（Weishan，山名）領悟了佛法宗旨。
慧寂是韶州（Shaozhou，地名）懷化（Huaihua，地名）葉氏之子。九歲時在廣州（Guangzhou，地名）和安寺（He'an Temple，寺廟名）投靠通禪師（Tong Chanshi，人名）出家。十四歲時，父母將他帶回家，想讓他結婚。慧寂不從，於是砍斷了兩個手指，跪在父母面前，發誓要尋求正法，以報答父母的養育之恩。父母於是答應他再次回到通禪師處，得以剃度。還未受具足戒，就開始四處遊歷。最初拜訪耽源（Danyuan，人名），已經領悟了玄妙的佛法宗旨。後來參拜溈山，溈山問：『你是有主的沙彌，還是無主的沙彌？』慧寂說：『有主。』溈山問：『主在什麼地方？』慧寂從西邊走到東邊站立。溈山對此感到驚異。慧寂問：『什麼是真佛的住處？』溈山說：『以思慮卻又超越思慮的玄妙，反過來思慮靈覺的無窮無盡。思慮窮盡，迴歸本源，自性與現象永恒存在，事相與真理不二，真佛如如不動。』慧寂在聽聞這些話后，立刻頓悟。從此侍奉溈山，前後共十五年。一天又問：『你既然被稱為善知識，如何辨別從各方來的人，知道他們是真有領悟，還是沒有領悟？是有師承，還是沒有師承？是義學，還是玄學？你試著說說看。』慧寂說：『慧寂有驗證的方法。只要見到僧人來，就豎起拂子，問他各方是否也說這個。』又說：『這個暫且放下，各方老宿的意圖是什麼？』溈山讚歎說：『這是從上宗門中的牙爪。』又問：『大地眾生，業識茫茫，沒有根本可以依據，你如何知道他們有或沒有（領悟）？』慧寂說：『慧寂有驗證的方法。』當時有一個僧人從面前經過，慧寂叫道：『阇黎（Sheli，梵語，意為尊者）。』僧人回頭，慧寂說：『和尚（heshang，對僧人的尊稱），這』
【English Translation】 English version One day, Niandao (a person's name) contemplated benefiting all beings. He thought that solitary practice was not the right path. So he went to the mountain pass and said to the snakes and tigers, 'If I have a karmic connection with this mountain, may you all disperse. If I have no connection, then I will become your food.' After he spoke, the insects, snakes, and tigers scattered. Thereupon, Niandao returned to the mountain. Not long after, the senior monk Lan'an (a person's name) arrived, and the study of Chan Buddhism gradually flourished. The community built a monastery. The military governor Li Jingrang (a person's name) reported to the court, and the monastery was named Tongqing Temple. Its fame spread throughout the land, and monks from all directions flocked to it.
Huiji (a person's name) attained enlightenment at Mount Weishan (a mountain's name), understanding the essence of the Dharma.
Huiji was a son of the Ye family from Huaihua (a place name) in Shaozhou (a place name). At the age of nine, he entered the He'an Temple (a temple's name) in Guangzhou (a place name) and became a monk under Chan Master Tong (a person's name). At the age of fourteen, his parents took him home, intending for him to marry. Huiji refused, and so he cut off two of his fingers, knelt before his parents, and vowed to seek the true Dharma in order to repay their nurturing kindness. His parents then allowed him to return to Chan Master Tong, where he was tonsured. Before receiving full ordination, he began to travel. He first visited Danyuan (a person's name), and had already understood the profound essence of the Dharma. Later, he visited Weishan, who asked, 'Are you a novice monk with a master, or a novice monk without a master?' Huiji said, 'With a master.' Weishan asked, 'Where is the master?' Huiji walked from the west to the east and stood there. Weishan was surprised by this. Huiji asked, 'What is the abode of the true Buddha?' Weishan said, 'Using the wonder of thinking without thinking, reflect back on the infinite potential of spiritual awareness. When thinking is exhausted, return to the source, the nature and phenomena are eternally abiding, phenomena and principle are not two, the true Buddha is thus, thus, unmoving.' Upon hearing these words, Huiji immediately attained enlightenment. From then on, he attended to Weishan, staying with him for fifteen years. One day, he asked again, 'Since you are called a good knowing advisor, how do you discern those who come from various places, knowing whether they have true understanding or not? Whether they have a lineage or not? Whether they are studying doctrine or metaphysics? Try to explain it.' Huiji said, 'Huiji has a way to verify. Whenever I see a monk come, I raise my whisk and ask him if the various places also talk about this.' He also said, 'Let's put this aside for now, what is the intention of the senior monks in various places?' Weishan praised, 'These are the teeth and claws from the ancestral gate.' He also asked, 'The sentient beings of the great earth, their karmic consciousness is vast and without foundation, how do you know whether they have it or not (understanding)?' Huiji said, 'Huiji has a way to verify.' At that time, a monk passed by, and Huiji called out, 'Ajari (Sanskrit term for venerable one).' The monk turned his head, and Huiji said, 'Heshang (a respectful term for a monk), this'
個便是業識茫茫。無本可據。溈曰。此是師子一滴乳。迸散六斛驢乳。
甲午九年。
第九世洪州百丈大智祖示寂塔曰大寶勝輪。
祖上堂曰。靈光獨耀。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。僧問。對一切境。如何得心如木石去。祖曰。一切諸法。本不自言空。不自言色。亦不言是非垢凈。亦無心繫縛人。但人自虛妄計著。作若干種解會。起若干種知見。生若干種愛畏。但了知法不自生。皆從自己一念妄想顛倒取相而有。知心與境本不相到。當處解脫。一一諸法。當處寂滅。當處道場。又本有之性。不可名目。本來不是凡。不是聖。不是垢凈。亦非空有。亦非善惡。與諸染法相應。名人天二乘界。若垢凈心盡。不住繫縛。不住解脫。無一切有為無為。縛脫心量。處於生死。其心自在。畢竟不與諸妄虛幻塵勞蘊界生死諸入和合。迥然無寄。一切不拘。去留無礙。往來生死。如門開相似。夫學道人。若遇種種苦樂稱意。不稱意事。心無退屈。不念名聞利養衣食。不貪功德利益。不為世間諸法之所滯礙。無親無愛。苦樂平懷。粗衣遮寒。糲食活命。兀兀如愚如聾。稍有相應分。若於心中廣學知解。求福求智。皆是生死。于理無益。卻被知解境風之所漂溺。還歸生
【現代漢語翻譯】 現代漢語譯本： 這便是業識（karma consciousness）茫茫，無本可據。溈山（潙山靈祐，潙山 Lingyou）說：『這是師子（獅子）一滴乳，迸散六斛（古代容量單位）驢乳。』
甲午（甲午年）九年（唐文宗開成九年，844年）。
第九世洪州百丈大智祖（百丈懷海，百丈懷海）示寂，塔曰大寶勝輪（大寶勝輪）。
祖師上堂說：『靈光（spiritual light）獨自照耀，遠遠脫離根塵（感官和感官對像），本體顯露真常（true permanence），不拘泥於文字。心性（mind-nature）沒有污染，本來就圓滿成就。只要離開虛妄的因緣，就如如佛（Tathagata Buddha）。』僧人問：『面對一切境界，如何才能使心如木石一般？』祖師說：『一切諸法（all dharmas），本來不會自己說空，不會自己說色，也不會說是非垢凈，也沒有心來繫縛人。只是人自己虛妄地計較執著，作出若干種解釋，產生若干種知見，生出若干種愛和畏懼。只要了知法不自己產生，都是從自己一念妄想顛倒取相而有。知道心與境本來不相到，當下就解脫。一一諸法，當下就寂滅，當下就是道場。』又說，『本有的自性，不可名狀，本來不是凡，不是聖，不是垢凈，也不是空有，也不是善惡。與各種染污法相應，就叫做人天二乘界（the realms of humans, devas, sravakas and pratyekabuddhas）。如果垢凈心都盡了，不住于繫縛，不住于解脫，沒有一切有為無為，縛脫的心量，處於生死之中，其心自在，畢竟不與各種虛妄幻化的塵勞蘊界生死諸入和合，迥然無所寄託，一切都不拘泥，去留沒有障礙，往來生死，如門打開一般。』 『學道的人，如果遇到種種苦樂稱心如意或不如意的事情，心中沒有退縮，不念名聞利養衣食，不貪功德利益，不為世間諸法所滯礙，無親無愛，苦樂都一樣對待，粗衣遮寒，粗食活命，兀兀如愚如聾，稍有相應的份。如果在心中廣泛學習知解，求福求智，都是生死，對於真理沒有益處，反而被知解的境風所漂溺，最終還是迴歸生死。』
【English Translation】 English version: This is the vastness of karma consciousness, with no basis to rely on. Weishan (潙山靈祐, Weishan Lingyou) said, 'This is one drop of a lion's milk, scattering six hu (ancient unit of volume) of donkey's milk.'
Jiawu (甲午 year) 9th year (9th year of Kaicheng of Emperor Wenzong of Tang Dynasty, 844 AD).
The 9th generation Hongzhou Baizhang Dazhi Ancestor (百丈懷海, Baizhang Huaihai) passed away, and his pagoda was named Great Treasure Victory Wheel (大寶勝輪).
The Ancestor ascended the hall and said, 'The spiritual light shines alone, far removed from the roots and dust (senses and sense objects), the essence reveals true permanence, not bound by words. The mind-nature is without defilement, originally complete. Just leave behind deluded conditions, and you are as the Tathagata Buddha.' A monk asked, 'Facing all realms, how can one make the mind like wood and stone?' The Ancestor said, 'All dharmas originally do not say of themselves that they are empty, do not say of themselves that they are form, nor do they say whether they are right or wrong, defiled or pure, nor do they have a mind to bind people. It is only people themselves who falsely calculate and cling, making various kinds of interpretations, generating various kinds of knowledge and views, and giving rise to various kinds of love and fear. Just understand that dharmas do not arise by themselves, but all come from one's own thought of delusion, inverted grasping of appearances. Knowing that the mind and the realm do not reach each other, one is liberated on the spot. Each and every dharma is extinguished on the spot, and is the place of enlightenment on the spot.' Furthermore, 'The inherent nature cannot be named, originally it is not ordinary, not holy, not defiled or pure, nor is it empty or existent, nor is it good or evil. Corresponding to various defiled dharmas, it is called the realms of humans, devas, sravakas and pratyekabuddhas. If the defiled and pure mind are exhausted, not dwelling in bondage, not dwelling in liberation, without all conditioned and unconditioned, the measure of bondage and liberation, being in birth and death, the mind is free, ultimately not uniting with various false and illusory dust, labor, aggregates, realms, birth, death, and the various entrances, being completely without dependence, not bound by anything, without hindrance in going or staying, coming and going in birth and death, like a door opening.' 'Those who study the Way, if they encounter various kinds of suffering and joy, things that are agreeable or disagreeable, the mind does not retreat, not thinking of fame, gain, profit, clothing, or food, not greedy for merit and benefit, not hindered by the various dharmas of the world, without relatives or love, treating suffering and joy equally, coarse clothing to keep out the cold, coarse food to sustain life, dull and silent like a fool or a deaf person, having a slight corresponding share. If one broadly learns knowledge and understanding in the mind, seeking blessings and seeking wisdom, all are birth and death, without benefit to the truth, but instead being drowned by the wind of knowledge and understanding, ultimately returning to birth and death.'
死海里。佛是無求人。求之即乖。理是無求理。求之即失。若著無求。復同於有求。若著無為。復同於有為。故經云。不取於法。不取非法。不取非非法。又云。如來所得法。此法無實無虛。若能一生心如木石相似。不被陰界五欲八風之所漂溺。即生死因斷。去住自繇。不為一切有為因果所縛。不被有漏所拘。他時還以無因縛為因。同事利益。以無著心。應一切物。以無礙慧。解一切縛。亦云應病與藥。祖凡作務執勞。必先於眾。正月十七日寂。世壽九十有五。
寂音洪題祖廣錄曰。佛語心宗。法門旨趣。至江西為大備。大智精妙。穎悟之力。能到其所安。此中雖無地可以棲言語。然要不可以終去語言也。故其廣演之語。大剔禪者法執。而今之五家宗趣。皆此錄森列。如井之在海。其清涼甘滑。泄苦濁毒所不同。而本則無異質也。
安隱忍曰。先聖教人。悟后還來舊處行。又曰。但一切仍舊。今之錯認此言者不少。夫君臣父子。僧俗長幼。乃至百工貴賤。各有常儀。即悟后。亦當安分。設見己同聖人。而輕放肆志。惡得謂之仍舊歟。今學者才涉參尋。便將禪師二字貼在面上。東奔西走。為求出世。可謂不仍舊之甚矣。況乃猖狂妄作。不避譏嫌。使高視之士。疑慢宗乘。中下之流展轉造業。痛哉。觀百丈所
【現代漢語翻譯】 現代漢語譯本： 死海里（僧人法號）。佛是不求任何事物的人。有所求就違背了佛理。真理是無所求的真理。有所求就會失去真理。如果執著于無求，又和有所求一樣。如果執著于無為，又和有所為一樣。所以經書上說：『不執著於法，不執著于非法，不執著于非非法。』又說：『如來（佛的稱號）所得到的法，這種法無實也無虛。』如果能一生心如木頭石頭一樣，不被陰界（色、受、想、行、識五蘊聚集之處）五欲（色、聲、香、味、觸五種慾望）八風（利、衰、毀、譽、稱、譏、苦、樂八種風）所迷惑，那麼生死的因就斷絕了，來去自由，不被一切有為的因果所束縛，不被有漏（煩惱）所拘禁。將來還要以無因的束縛作為因，共同行事利益眾生，以無執著的心，來應對一切事物，以無礙的智慧，來解除一切束縛。也說要應病給藥。祖師（指百丈懷海禪師）凡是做事操勞，一定先於眾人。正月十七日圓寂，世壽九十五歲。
寂音洪題祖廣錄說：佛語心宗（以心傳心的宗派），法門的宗旨和趣味，到了江西（唐代的江西洪州）才完備。大智精妙，穎悟的力量，能夠到達他所安住的地方。這裡雖然沒有地方可以用言語來棲息，然而終究不能完全離開語言。所以他廣泛演說的語言，大大剔除了禪者的法執。而如今的五家宗趣（禪宗五個主要流派），都可以在這部記錄中找到。就像井在海中一樣，它的清涼甘甜，與苦澀污濁的不同，而本質上是沒有區別的。
安隱忍說：先聖教導人們，開悟后還要回到原來的地方修行。又說：『只要一切照舊。』現在錯誤理解這句話的人不少。君臣父子，僧俗長幼，乃至百工貴賤，各有常儀。即使開悟后，也應當安守本分。如果認為自己和聖人一樣，而輕率放肆，怎麼能說是照舊呢？現在的學習者才開始參禪，就將『禪師』二字貼在臉上，東奔西走，爲了求出世，這可以說是非常不照舊了。更何況猖狂妄為，不避諱別人的譏諷和嫌棄，使得高尚的人士，懷疑和輕慢禪宗，中下等的人輾轉造業，真是可悲啊。看看百丈所...
【English Translation】 English version: Si Hai Li (Dharma name of a monk). Buddha is a person who seeks nothing. Seeking is contrary to the principle. Truth is the truth of seeking nothing. Seeking it will lead to losing it. If one is attached to non-seeking, it is the same as seeking. If one is attached to non-action, it is the same as action. Therefore, the scripture says: 'Do not grasp the Dharma, do not grasp the non-Dharma, do not grasp the non-non-Dharma.' It also says: 'The Dharma obtained by the Tathagata (another name for the Buddha), this Dharma is neither real nor unreal.' If one can keep one's mind like wood and stone throughout life, and not be drowned by the five desires (form, sound, smell, taste, touch) and eight winds (gain, loss, disgrace, honor, praise, ridicule, suffering, pleasure) of the Yin realm (the aggregation of the five skandhas of form, feeling, perception, mental formations, and consciousness), then the cause of birth and death will be cut off, and one will be free to come and go, not bound by the cause and effect of all conditioned things, and not restricted by outflows (kleshas). In the future, one will use the bond of no cause as the cause, working together to benefit all beings, responding to all things with a mind of non-attachment, and dissolving all bonds with unobstructed wisdom. It is also said to give medicine according to the illness. The Patriarch (referring to Zen Master Baizhang Huaihai) always took the lead in all tasks and labors. He passed away on the seventeenth day of the first month, at the age of ninety-five.
Ji Yin Hong's inscription on the Extensive Records of the Patriarch says: The mind-to-mind transmission of the Buddha's teachings, the purpose and interest of the Dharma gate, were fully realized in Jiangxi (Hongzhou, Jiangxi during the Tang Dynasty). Great wisdom and subtlety, the power of intelligence and understanding, can reach the place where he dwells. Although there is no place here where words can rest, one cannot completely abandon language. Therefore, his extensive speeches greatly eliminated the Dharma attachment of Zen practitioners. And now the five houses of Zen (the five major schools of Zen) can all be found in this record. Like a well in the sea, its coolness and sweetness are different from bitterness and turbidity, but the essence is no different.
An Yin Ren said: The former sages taught people to return to the old place to practice after enlightenment. He also said: 'Just keep everything as it was.' There are many people who misunderstand this statement now. Rulers and subjects, fathers and sons, monks and laypeople, elders and juniors, and even artisans, nobles, and commoners, each have their own constant rituals. Even after enlightenment, one should abide by one's duty. If one thinks that one is the same as a sage and is reckless and unrestrained, how can it be said to be the same as before? Today's learners have just begun to practice Zen and put the word 'Zen Master' on their faces, running around to seek liberation from the world. This can be said to be very different from the old way. What's more, they are rampant and reckless, not avoiding others' ridicule and dislike, causing noble people to doubt and despise Zen, and people of middle and lower classes to create karma in turn. How sad! Look at what Baizhang...
說所行。而不悛革。真土木無心矣。
禪師馬祖支下虔州西堂大覺智藏寂。
藏骨表殊眾。入大寂之室。大寂嘗令藏詣長安。通書于忠國師。忠問汝師說甚麼法。藏從東過西立。忠曰。只這個更別有。藏從西過東立。忠曰。這個是馬師的。仁者作么生。藏曰。蚤已呈似和尚了。尋又令送書與徑山國一禪師。書中作一圓相。徑山發緘。于圓相中著一點。卻封回。后受記莂。貞元七年開堂。李尚書翱問。馬大師有甚麼言教。藏呼李翱。翱應諾。藏曰。鼓角動也。住西堂時。有一俗士問。有天堂地獄否。藏曰有。曰。有佛法僧寶否。藏曰有。曰。和尚莫錯否。藏曰。汝曾見尊宿來耶。曰會參徑山和尚。藏曰。徑山向汝道什麼。曰他道一切總無。藏曰。汝有妻否。曰有。藏曰。徑山和尚有妻否。曰無。藏曰。徑山和尚道無即得。士禮謝而去。僧問。有問有答。賓主歷然。無問無答時如何。藏曰。怕爛卻那。壽八十。臘五十五。四月八日寂。憲宗謚大宣教禪師塔曰元和證真。至穆宗。重謚大覺禪師。
第十世祖
諱希運。閩人也。額間隆起如珠。往南昌參馬祖。值已寂。乃見百丈嗣法。
乙未十年。
第十世黃檗祖嗣宗統(三十四年)。
溈仰宗首建第一世祖
諱靈祐。福州
【現代漢語翻譯】 說的是一套，做的又是另一套，還不悔改，真是如同沒有心智的泥塑木雕一樣了。
禪師馬祖（Mazu，指道一禪師）門下的虔州西堂大覺智藏圓寂。
智藏的骨相非同一般。他曾進入大寂（Daji，指馬祖道一）的房間。大寂曾讓智藏前往長安，給忠國師送信。忠國師問：『你的老師說什麼法？』智藏從東邊走到西邊站立。忠國師說：『只是這個，還有別的嗎？』智藏從西邊走到東邊站立。忠國師說：『這個是馬祖的，仁者你怎麼樣？』智藏說：『早已呈給和尚您了。』不久又讓他送信給徑山國一禪師。信中畫了一個圓相。徑山禪師打開信封，在圓相中點了一點，又封好送回。後來智藏接受了授記。貞元七年（791年）開堂說法。李尚書翱問：『馬大師有什麼言教？』智藏呼喚李翱，李翱應諾。智藏說：『鼓角動了。』住在西堂時，有一俗人問：『有天堂地獄嗎？』智藏說：『有。』問：『有佛法僧三寶嗎？』智藏說：『有。』問：『和尚您沒說錯吧？』智藏說：『你曾見過尊宿嗎？』答：『曾參拜過徑山和尚。』智藏問：『徑山和尚跟你說什麼？』答：『他說一切皆無。』智藏問：『你有妻子嗎？』答：『有。』智藏問：『徑山和尚有妻子嗎？』答：『沒有。』智藏說：『徑山和尚說無就可以。』那俗人禮拜感謝后離去。有僧人問：『有問有答，賓主分明，沒有問答時如何？』智藏說：『怕它爛掉嗎？』享年八十歲，僧臘五十五年。四月八日圓寂。憲宗謚號為大宣教禪師，塔名元和證真。到穆宗時，又追諡為大覺禪師。
第十世祖
諱希運，是福建人。額頭隆起如珠。前往南昌參拜馬祖，但馬祖已經圓寂，於是拜見百丈禪師繼承了他的法脈。
乙未十年（815年）。
第十世黃檗祖嗣宗統（三十四年）。
溈仰宗首建第一世祖
諱靈祐，是福州人。
【English Translation】 To say one thing and do another, without repentance or change, is truly like a wooden statue without a mind.
Chan Master Zhizang of Xitang Great Awakening Temple in Qianzhou, a disciple of Mazu (Master Ma, referring to Daoyi), passed away.
Zhizang's bone structure was extraordinary. He once entered the room of Daji (Great Stillness, referring to Mazu Daoyi). Daji once sent Zhizang to Chang'an to deliver a letter to National Teacher Zhong. Zhong asked, 'What Dharma does your teacher teach?' Zhizang walked from east to west and stood there. Zhong said, 'Just this, is there anything else?' Zhizang walked from west to east and stood there. Zhong said, 'This is Master Ma's, what about you, benevolent one?' Zhizang said, 'I have already presented it to you, Venerable.' Soon after, he was sent to deliver a letter to Chan Master Guoyi of Jingshan. In the letter, he drew a circle. Chan Master Jingshan opened the letter, put a dot in the circle, and sealed it back. Later, Zhizang received the prediction. In the seventh year of Zhenyuan (791 AD), he opened the Dharma hall. Minister Li Ao asked, 'What teachings did Master Ma have?' Zhizang called out to Li Ao, and Li Ao responded. Zhizang said, 'The drums and horns are moving.' When he lived in Xitang, a layman asked, 'Are there heavens and hells?' Zhizang said, 'Yes.' He asked, 'Are there the Three Jewels of Buddha, Dharma, and Sangha?' Zhizang said, 'Yes.' He asked, 'Venerable, are you not mistaken?' Zhizang said, 'Have you ever seen a senior monk?' He replied, 'I have visited Chan Master Jingshan.' Zhizang asked, 'What did Chan Master Jingshan say to you?' He replied, 'He said everything is empty.' Zhizang asked, 'Do you have a wife?' He replied, 'Yes.' Zhizang asked, 'Does Chan Master Jingshan have a wife?' He replied, 'No.' Zhizang said, 'It is acceptable for Chan Master Jingshan to say there is nothing.' The layman bowed and thanked him before leaving. A monk asked, 'When there are questions and answers, the host and guest are distinct, what about when there are no questions and answers?' Zhizang said, 'Are you afraid it will rot?' He lived to the age of eighty, with fifty-five years as a monk. He passed away on the eighth day of the fourth month. Emperor Xianzong bestowed the posthumous title of Great Expounding Teaching Chan Master, and the pagoda was named Yuanhe Witnessing Truth. By the time of Emperor Muzong, he was posthumously honored as Great Awakening Chan Master.
Tenth Generation Ancestor
His name was Xiyun, and he was from Fujian. His forehead was raised like a pearl. He went to Nanchang to visit Mazu, but Mazu had already passed away, so he visited Chan Master Baizhang and inherited his Dharma lineage.
The tenth year of Yiwei (815 AD).
Tenth Generation Huangbo Ancestor Zizong Tong (thirty-fourth year).
The First Generation Ancestor of the Weiyang School
His name was Lingyou, and he was from Fuzhou.
長溪趙氏子。參百丈嗣法。開溈山道場。
嗣溈山法同建宗旨袁州仰山祖。
諱慧寂。韶州懷化葉氏子。年十四。斷二指跪致父母前。誓求正法。以報劬勞。依南華寺通禪師得度。初謁耽源。后參溈山。嗣法共建宗旨。天下稱曰溈仰宗。
溈仰祖首建宗統 發明(何以不書嗣宗統。曰以溈仰首建也。禮曰。別子為祖。繼別子為宗。百世不遷者。別子之後也。圓覺六傳至曹溪。分為南嶽青原。南嶽青原后。分五宗。五宗既定。各宗始別之祖以定宗統。不書嗣者。尊首建也。然則臨濟奚以書曰。以承嗣來源。單傳世系有在也)。
或問祥符曰。帝王歷世。獨尊一統之經。佛祖開宗。何列諸家之紀。祥符曰。治統與道統不同。治統以天下為家。帝王誕膺天命。君臨萬邦。大統集焉。春秋首書王正於魯史之元年者。大一統也。五霸之強。必黜之。不使奸此統也。吳楚之竊。必外之。不使僭此統也。又治統必天命人歸。而大統始集。故周文王在侯服五十年。三分天下有其二。以撫方夏。商命未革。而周統不膺。至武王代商。大統始集焉。綱目書始皇二十六年。乃繼周統。高祖功成五年。方接秦亡。晉始於平吳。而不始於泰和。唐始於滅盜。而不始於武德。正統之歸。間不容髮。治統必世次相承。天下不
【現代漢語翻譯】 現代漢語譯本 長溪趙氏之子。參學于百丈禪師並繼承了他的法脈。開創了溈山道場。
與溈山禪師共同開創溈仰宗的是袁州仰山禪師。
法諱慧寂（慧寂：人名），是韶州懷化葉氏之子。十四歲時，斷去兩根手指，跪在父母面前，發誓要求得真正的佛法，以報答父母的養育之恩。依止南華寺的通禪師剃度出家。最初拜謁耽源禪師，後來參學于溈山禪師，繼承了他的法脈，共同開創了溈仰宗。天下人都稱之為溈仰宗。
溈仰宗的祖師首先建立了宗統（何以不書嗣宗統。曰以溈仰首建也。禮曰。別子為祖。繼別子為宗。百世不遷者。別子之後也。圓覺六傳至曹溪。分為南嶽青原。南嶽青原后。分五宗。五宗既定。各宗始別之祖以定宗統。不書嗣者。尊首建也。然則臨濟奚以書曰。以承嗣來源。單傳世系有在也）。
有人問祥符禪師說：『帝王歷代，都尊崇一統的經義。佛祖開創宗派，為何要列出各家的綱紀？』祥符禪師回答說：『治統與道統不同。治統以天下為家，帝王承受天命，統治萬邦，大統集中於此。《春秋》在魯史的第一年就書寫王的正朔，就是爲了強調大一統。五霸的強大，一定要貶斥他們，不讓他們擾亂這個統一。吳楚的僭越，一定要排斥他們，不讓他們冒犯這個統一。而且治統必須天命歸屬，人心歸附，才能真正實現大一統。所以周文王在諸侯的位置上五十年，擁有天下三分之二的土地，用來安撫四方。商朝的命運還沒有結束，所以周朝的統治地位還沒有確立。直到周武王取代商朝，大統才真正確立。』《綱目》記載秦始皇二十六年（公元前221年）才繼承周朝的統治，漢高祖功成五年（公元前202年）才接替秦朝的滅亡。晉朝的開始在於平定吳國，而不是泰始年間（公元265-274）。唐朝的開始在於消滅盜賊，而不是武德年間（公元618-626）。正統的歸屬，不容絲毫偏差。治統必須按照世系相承，天下不能
【English Translation】 English version The son of the Zhao family of Changxi. He studied with Baizhang and inherited his Dharma, and founded the Way-place of Mount Wei.
Yuanzhou Yangshan, who co-founded the Gui-Yang school with the master of Mount Wei.
His Dharma name was Huiji (慧寂: personal name), and he was the son of the Ye family of Huaihua, Shaozhou. At the age of fourteen, he cut off two fingers and knelt before his parents, vowing to seek the true Dharma in order to repay their nurturing grace. He was tonsured and ordained by Chan Master Tong at Nanhua Temple. He initially visited Chan Master Danyan, and later studied with Chan Master Wei, inheriting his Dharma and jointly establishing the Gui-Yang school. The world calls it the Gui-Yang school.
The patriarch of Gui-Yang first established the lineage (Why is 'succeeding the lineage' not written? It is because Gui-Yang was the first to establish it. The Book of Rites says: 'A separate son is an ancestor, and the successor of a separate son is a lineage. Those who do not move for a hundred generations are the descendants of the separate son.' Yuanjue (圓覺: Perfect Enlightenment) was transmitted six times to Caoxi (曹溪: Sixth Patriarch Huineng's place), dividing into Nanyue (南嶽: Mount Nan) and Qingyuan (青原: Qingyuan Xingsi). After Nanyue and Qingyuan, it divided into five schools. Once the five schools were established, the ancestors who distinguished each school established the lineage. The reason for not writing 'succeeding' is to honor the first establishment. Then why does Linji (臨濟: Linji Yixuan) write 'succeeding'? It is because the source of inheritance and the single transmission of the lineage exist).
Someone asked Chan Master Xiangfu: 'Emperors of successive dynasties all revered the principle of unified rule. Why do the Buddhas and patriarchs, in establishing schools, list the disciplines of various families?' Chan Master Xiangfu replied: 'The political lineage and the Dharma lineage are different. The political lineage takes the world as its family. Emperors receive the mandate of heaven and rule over all nations, and the great unity is concentrated in them. The Spring and Autumn Annals, in the first year of the history of Lu, wrote about the king's correct calendar, which was to emphasize the great unity. The strength of the Five Hegemons must be denounced, so as not to disrupt this unity. The usurpation of Wu and Chu must be rejected, so as not to offend this unity. Moreover, the political lineage must have the mandate of heaven and the allegiance of the people before the great unity can be truly realized. Therefore, King Wen of Zhou, in the position of a feudal lord for fifty years, possessed two-thirds of the world's territory, which he used to appease the four directions. The fate of the Shang dynasty had not yet ended, so the Zhou dynasty's rule had not yet been established. It was not until King Wu of Zhou replaced the Shang dynasty that the great unity was truly established.' The Outline and Details records that Qin Shi Huang in the twenty-sixth year (221 BC) inherited the rule of the Zhou dynasty, and Emperor Gaozu of Han in the fifth year of his success (202 BC) took over the demise of the Qin dynasty. The beginning of the Jin dynasty lay in the pacification of the Wu kingdom, not in the Taihe era (265-274 AD). The beginning of the Tang dynasty lay in the elimination of bandits, not in the Wude era (618-626 AD). The return of the legitimate rule does not allow for the slightest deviation. The political lineage must be inherited according to the generational order, and the world cannot
可一日無君。道統則今古可紹。百世以俟聖人而不惑。然幾微之間。千差萬別。所以佛祖垂統。不許無師自悟。千佛列祖。必躬承記莂。乃稱法王。法王治統。則以法界為家。以立法開宗為統。立法因時。所以救知見之不一。開宗設教。所以示綱要之大同。其間父子投機。君臣合妙。此溈仰曹洞。所以並垂宗統也。法王治統。即集於道統。故建統開宗。而年曆紀焉。昭法化相宣也。法界之在人心。不一不異。人人悟證此心。人人自成宗統。五家樞要密嚴。于以善承。拈花微笑。上下獨尊之旨。可以五宗。而統百千萬億無盡藏宗。可以百千萬億無盡藏宗而統於五宗。以統于拈花微笑上下獨尊之大宗。非如八百國之閏位分封。實如一太虛之圓容普攝也。溈仰。雲門。法眼。三宗。不數傳而中斷。相承世數。湮沒無徴。故闕而不書。溈仰開宗。而溈仰之後統焉。雲門法眼開宗。而云門法眼之後統焉。道統非如治統之隔礙也。心承千古者。自融會貫通焉耳矣。
丙申十一年。
溈山祖送鏡與東平。
寂祖住東平。溈山祖令僧送書。並鏡一面。寂祖上堂提起示眾曰。且道是溈山鏡。東平鏡。若道是東平鏡。又是溈山送來。若道是溈山鏡。又在東平手裡。道得則留取。道不得則撲破去也。眾無語。祖撲破。便下
座。
禪師馬祖支下隱峰寂。
峰邵武鄧氏子。屢參馬祖石頭。後於馬祖言下相契。元和中登五臺。路出淮西。屬吳元濟阻兵。兩軍交鋒。未決勝負。峰曰。吾當少解其患。乃擲錫空中。飛身而過。兩軍將士仰觀。鬥心頓息。峰既顯異。慮成惑眾。遂入五臺。于金剛窟前將示滅。問眾曰。諸方遷化。坐去臥去。吾嘗見之。還有立化也無。曰有。曰。還有倒立者否。曰未嘗見有。峰乃倒立而化。亭亭然其衣順體。時眾議舁就茶毗。屹然不動。遠近瞻睹。驚歎無已。峰有妹為尼。時亦在彼。乃拊而咄曰。老兄疇昔不循法律。死更熒惑於人。於是以手推之。僨然而踣。遂就阇維。收舍利建塔。
丁酉十二年。
戊戌十三年。
禪師馬祖支下信州鵝湖慧覺大義寂。
義衢州須江徐氏子。嗣法馬祖。李翱問。大悲菩薩。用千手眼作么。義曰。今上用公作么。憲宗詔入麟德殿論道。有一法師問。如何是四諦義。曰聖上一帝。三帝何在。又問欲界無禪。禪居色界。此土憑何而立禪。義曰。法師只知欲界無禪。不知禪界無慾。法師曰。如何是禪。義以手點空。法師無對。帝曰。法師講無窮經論。只這一點。尚不奈何。帝問。何者是佛性。義對曰。不離陛下所問。帝默契。益加欽重。正月七日寂。
【現代漢語翻譯】 現代漢語譯本： 禪師是馬祖（Mazu，指馬祖道一禪師）門下的隱峰寂。 隱峰（Yinfeng）是邵武（Shaowu）鄧氏之子。他多次參訪馬祖（Mazu）和石頭（Shitou）。後來在馬祖（Mazu）的言語下領悟。元和（Yuanhe）年間（唐憲宗年號，806-820）登上五臺山（Wutai Mountain）。路過淮西（Huai Xi）時，正趕上吳元濟（Wu Yuanji）起兵叛亂，兩軍交戰，勝負未分。隱峰（Yinfeng）說：『我應當稍微解除他們的禍患。』於是將錫杖拋向空中，飛身而過。兩軍將士仰頭觀看，爭鬥之心頓時止息。隱峰（Yinfeng）既然已經顯現了奇異之事，擔心迷惑眾人，於是進入五臺山（Wutai Mountain），在金剛窟（Jingang Cave）前將要示寂。他問眾人說：『各方遷化，有坐著去的，有躺著去的，我都見過。還有站著圓寂的嗎？』眾人說：『有。』他說：『還有倒立的嗎？』眾人說：『未曾見過。』隱峰（Yinfeng）於是倒立而圓寂。身體筆直，衣服順著身體。當時眾人商議抬去火化，卻屹然不動。遠近的人瞻仰觀看，驚歎不已。隱峰（Yinfeng）有個妹妹是尼姑，當時也在那裡，就拍著他說：『老兄往昔不遵守法律，死了還迷惑人。』於是用手推他，屍體倒了下來，於是就火化了，收取捨利建塔。 丁酉十二年（唐憲宗元和十二年，817年）。 戊戌十三年（唐憲宗元和十三年，818年）。 禪師是馬祖（Mazu，指馬祖道一禪師）門下的信州（Xinzhou）鵝湖（Ehu）慧覺大義寂。 義（Yi）是衢州（Quzhou）須江（Xujiang）徐氏之子，繼承了馬祖（Mazu）的法。李翱（Li Ao）問：『大悲菩薩（Great Compassion Bodhisattva）用千手千眼做什麼？』義（Yi）說：『當今皇上用你做什麼？』憲宗（Xianzong）詔令他進入麟德殿（Linde Hall）論道。有一位法師問：『什麼是四諦（Four Noble Truths）的含義？』義（Yi）說：『聖上是一帝，三帝在哪裡？』又問：『欲界（Desire Realm）沒有禪，禪住在**，此土憑什麼而立禪？』義（Yi）說：『法師只知道欲界（Desire Realm）沒有禪，不知道禪界（Zen Realm）沒有欲。』法師問：『什麼是禪？』義（Yi）用手指向天空。法師無言以對。憲宗（Xianzong）說：『法師講了無窮的經論，只這一點，尚且無可奈何。』憲宗（Xianzong）問：『什麼是佛性（Buddha-nature）？』義（Yi）回答說：『不離陛下所問。』憲宗（Xianzong）默默領會，更加欽佩尊重。正月七日圓寂。
【English Translation】 English version: The Chan master was Yinfeng Ji, a disciple of Mazu (Mazu Daoyi, 709-788, a famous Chan master of the Tang Dynasty). Yinfeng (Hidden Peak) was the son of the Deng family of Shaowu. He repeatedly visited Mazu (Mazu) and Shitou (Shitou Xiqian, 700-790, another Chan master). Later, he attained enlightenment under Mazu's (Mazu's) words. During the Yuanhe (806-820) period, he ascended Mount Wutai (Wutai Mountain). Passing through Huai Xi, he encountered Wu Yuanji (Wu Yuanji) raising troops in rebellion, and the two armies were engaged in battle, with no clear victor. Yinfeng (Yinfeng) said, 'I should slightly alleviate their suffering.' Thereupon, he threw his staff into the air and flew over. The soldiers of both armies looked up, and their fighting spirit immediately ceased. Since Yinfeng (Yinfeng) had manifested extraordinary events, fearing that he would confuse the masses, he entered Mount Wutai (Wutai Mountain) and was about to enter Nirvana in front of the Jingang Cave (Vajra Cave). He asked the assembly, 'In various places, transformations occur, some sitting, some lying down, I have seen them all. Is there anyone who has passed away standing?' The assembly said, 'Yes.' He said, 'Is there anyone who has passed away upside down?' The assembly said, 'We have never seen such a thing.' Yinfeng (Yinfeng) then passed away upside down. His body was upright, and his clothes followed his body. At that time, the assembly discussed carrying him to be cremated, but he remained motionless. People from far and near looked up and watched, marveling endlessly. Yinfeng (Yinfeng) had a younger sister who was a nun, and she was also there at the time. She patted him and scolded him, saying, 'Elder brother, in the past you did not follow the rules, and now you are confusing people even in death.' Thereupon, she pushed him with her hand, and the corpse fell down. Then he was cremated, and his relics were collected to build a pagoda. The twelfth year of Dingyou (Yuanhe 12th year of Emperor Xianzong of Tang Dynasty, 817 AD). The thirteenth year of Wuxu (Yuanhe 13th year of Emperor Xianzong of Tang Dynasty, 818 AD). The Chan master was Huijue Dayi Ji of Ehu (Goose Lake) in Xinzhou (Xin Prefecture), a disciple of Mazu (Mazu Daoyi). Yi (Righteousness) was the son of the Xu family of Xujiang (Xu River) in Quzhou (Qu Prefecture), and he inherited Mazu's (Mazu's) Dharma. Li Ao (Li Ao) asked, 'What does the Great Compassion Bodhisattva (Great Compassion Bodhisattva) do with a thousand hands and a thousand eyes?' Yi (Righteousness) said, 'What does the current emperor do with you?' Emperor Xianzong (Xianzong) summoned him to the Linde Hall (Linde Hall) to discuss the Dao. A Dharma master asked, 'What is the meaning of the Four Noble Truths (Four Noble Truths)?' Yi (Righteousness) said, 'The Holy One is one emperor, where are the three emperors?' He also asked, 'The Desire Realm (Desire Realm) has no Chan, Chan resides in **, on what does this land rely to establish Chan?' Yi (Righteousness) said, 'The Dharma master only knows that the Desire Realm (Desire Realm) has no Chan, but does not know that the Chan Realm (Zen Realm) has no desire.' The Dharma master asked, 'What is Chan?' Yi (Righteousness) pointed to the sky with his hand. The Dharma master was speechless. Emperor Xianzong (Xianzong) said, 'The Dharma master has lectured on endless scriptures and treatises, but this one point is still beyond his grasp.' Emperor Xianzong (Xianzong) asked, 'What is Buddha-nature (Buddha-nature)?' Yi (Righteousness) replied, 'It is not separate from what Your Majesty asks.' Emperor Xianzong (Xianzong) understood silently and became even more respectful. He passed away on the seventh day of the first month.
壽七十四。敕謚慧覺禪師。見性之塔。
禪師馬祖支下京兆章敬寺大覺懷惲寂。
惲泉州同安謝氏子。受大寂心印。初住定州柏巖。次止中條山。元和初。詔居上寺。有僧來參。繞座三匝。振錫而立。惲曰。是是。其僧復到南泉。亦繞座三匝。振錫而立。泉曰。不是不是。僧曰。章敬道是。和尚為什麼道不是。泉曰。章敬即是。是汝不是。十二月二十二日寂。塔于灞水。曰大寶相。
禪師馬祖支下婺州五泄山靈默寂。
默毗陵宣氏子。參馬祖密契玄機。入天臺居白沙。猛虎馴擾。后居五泄。頗著異跡。三月二十三日。沐浴焚香。端坐告眾曰。法身圓寂。示有去來。千聖同源。萬靈歸一。吾今漚散。奚假興哀。倘固違言。非吾弟子。時有僧問和尚向甚麼處去。默曰無處去。曰某何不見。默曰。非眼所睹。言畢。奄然而化。壽七十二。臘四十一。高僧志閑撰行錄。
己亥十四年。
帝遣中使迎佛骨至京師貶韓愈為潮州刺史。
正月中使自鳳翔法門寺塔。迎佛指骨入內供養。二月具威儀歷送諸寺俱養。王公士民。瞻奉唯恐弗及。刑部侍郎韓愈上表切諫。上大怒。將加愈極刑。裴度崔群為言。愈雖狂。發於忠悃。宜寬容以開言路。乃貶潮州刺史。
祥符蔭曰。唐昌黎與宋之
【現代漢語翻譯】 壽七十四。敕謚慧覺禪師。見性之塔。 （懷惲禪師）享年七十四歲。朝廷追諡為慧覺禪師。建有見性之塔。
禪師馬祖支下京兆章敬寺大覺懷惲寂。 懷惲禪師，是馬祖道一禪師的法脈分支，在京兆（今西安）章敬寺圓寂。
惲泉州同安謝氏子。受大寂（馬祖道一）心印。初住定州柏巖。次止中條山。元和（唐憲宗年號，公元806-820年）初。詔居上寺。有僧來參。繞座三匝。振錫而立。惲曰。是是。其僧復到南泉。亦繞座三匝。振錫而立。泉曰。不是不是。僧曰。章敬道是。和尚為什麼道不是。泉曰。章敬即是。是汝不是。十二月二十二日寂。塔于灞水。曰大寶相。 懷惲禪師是泉州同安謝氏之子。他接受了大寂（馬祖道一）的心印。最初住在定州柏巖，後來到中條山。元和（唐憲宗年號，公元806-820年）初年，奉詔住在上寺。有僧人前來參拜，繞著座位轉了三圈，然後搖著錫杖站立。懷惲禪師說：『是，是。』這位僧人又到南泉普愿禪師處，也繞著座位轉了三圈，然後搖著錫杖站立。南泉普愿禪師說：『不是，不是。』僧人問：『章敬禪師說是，和尚您為什麼說不是？』南泉普愿禪師說：『章敬禪師說的是對的，是你不明白。』十二月二十二日圓寂，塔建在灞水旁，名為大寶相塔。
禪師馬祖支下婺州五泄山靈默寂。 靈默禪師，是馬祖道一禪師的法脈分支，在婺州五泄山圓寂。
默毗陵宣氏子。參馬祖密契玄機。入天臺居白沙。猛虎馴擾。后居五泄。頗著異跡。三月二十三日。沐浴焚香。端坐告眾曰。法身圓寂。示有去來。千聖同源。萬靈歸一。吾今漚散。奚假興哀。倘固違言。非吾弟子。時有僧問和尚向甚麼處去。默曰無處去。曰某何不見。默曰。非眼所睹。言畢。奄然而化。壽七十二。臘四十一。高僧志閑撰行錄。 靈默禪師是毗陵宣氏之子。他參拜馬祖道一禪師，秘密地領悟了玄妙的禪機。進入天臺山住在白沙，能馴服猛虎。後來住在五泄山，有很多奇異的事蹟。三月二十三日，沐浴焚香，端坐著告訴眾人說：『法身圓滿寂靜，爲了教化眾生而示現有來有去。千聖同出一源，萬靈歸於一體。我如今像水泡一樣消散，何必虛假地悲哀。如果一定要違揹我的話，就不是我的弟子。』當時有僧人問：『和尚您要到什麼地方去？』靈默禪師說：『無處可去。』僧人說：『我為什麼看不見呢？』靈默禪師說：『不是眼睛所能看到的。』說完，安然而逝。享年七十二歲，僧臘四十一。由高僧志閑撰寫了他的行狀。
己亥十四年。 唐憲宗元和十四年（公元819年）。
帝遣中使迎佛骨至京師貶韓愈為潮州刺史。 皇帝派遣中使迎接佛骨到京師，貶謫韓愈為潮州刺史。
正月中使自鳳翔法門寺塔。迎佛指骨入內供養。二月具威儀歷送諸寺俱養。王公士民。瞻奉唯恐弗及。刑部侍郎韓愈上表切諫。上大怒。將加愈極刑。裴度崔群為言。愈雖狂。發於忠悃。宜寬容以開言路。乃貶潮州刺史。 正月，中使從鳳翔法門寺塔迎請佛指骨進入皇宮供養。二月，以隆重的儀式送到各寺廟供奉。王公大臣和百姓，爭相瞻仰供奉，唯恐落後。刑部侍郎韓愈上書極力勸諫，皇帝大怒，要判韓愈死刑。裴度和崔群為韓愈求情，說韓愈雖然言辭狂妄，但出於忠心，應該寬容他，以廣開言路。於是將韓愈貶為潮州刺史。
祥符蔭曰。唐昌黎與宋之 祥符蔭說：唐朝的韓昌黎（韓愈）與宋朝的
【English Translation】 His age was seventy-four. He was posthumously granted the title of 'Zen Master Huijue' by imperial decree. His stupa is named 'Seeing the Nature'. Zen Master Huaiyun of Zhangjing Temple in Jingzhao, a branch of Mazu, passed away.
Huaiyun was a native of the Xie family in Tong'an, Quanzhou. He received the mind-seal of Daji (Mazu Daoyi). He first resided at Baiyan in Dingzhou, then at Zhongtiao Mountain. In the early years of Yuanhe (Tang Xianzong's reign, 806-820 AD), he was summoned to reside at the upper temple. A monk came to visit, circumambulated the seat three times, and stood shaking his staff. Huaiyun said, 'Yes, yes.' The monk then went to Nanquan, also circumambulated the seat three times, and stood shaking his staff. Nanquan said, 'No, no.' The monk said, 'Zhangjing said yes, why does the abbot say no?' Nanquan said, 'Zhangjing is right, it is you who are not.' He passed away on the twenty-second day of the twelfth month. His stupa was built by the Ba River and named 'Great Treasure Appearance'.
Zen Master Lingmo of Wuxie Mountain in Wuzhou, a branch of Mazu, passed away. Lingmo was a native of the Xuan family in Piling. He secretly understood the profound mechanism by visiting Mazu. He entered Tiantai and resided in Baisha, where fierce tigers were tamed. Later, he resided in Wuxie, where he was known for his extraordinary deeds. On the twenty-third day of the third month, he bathed, burned incense, and sat upright, telling the assembly, 'The Dharmakaya is perfectly still, showing coming and going. The thousand sages share the same source, and all spirits return to one. Now I am like a bubble dissipating, why feign sorrow? If you insist on disobeying my words, you are not my disciples.' At that time, a monk asked, 'Where is the abbot going?' Lingmo said, 'Nowhere to go.' The monk said, 'Why can't I see you?' Lingmo said, 'Not visible to the eye.' Having said this, he passed away peacefully. He lived to be seventy-two years old, with forty-one years as a monk. The eminent monk Zhixian wrote his biography.
The 14th year of Jihai. The 14th year of the Yuanhe era of Emperor Xianzong of Tang (819 AD).
The Emperor sent an envoy to welcome the Buddha's bone to the capital and demoted Han Yu to be the prefect of Chaozhou. The emperor sent a central envoy to welcome the Buddha's bone to the capital and demoted Han Yu to be the prefect of Chaozhou.
In the first month, the envoy welcomed the Buddha's finger bone from the pagoda of Famen Temple in Fengxiang and enshrined it in the palace. In the second month, it was sent to various temples with great ceremony for worship. Princes, officials, and common people all rushed to pay homage, fearing to be left behind. Han Yu, the Vice Minister of the Ministry of Justice, submitted a memorial strongly advising against it. The Emperor was furious and wanted to sentence Han Yu to death. Pei Du and Cui Qun pleaded for Han Yu, saying that although Han Yu's words were wild, they came from loyalty and sincerity, and that he should be tolerated to open up avenues for speech. Therefore, he was demoted to be the prefect of Chaozhou.
Xiangfu Yin said: Tang Changli (Han Yu) and Song's
歐陽司馬諸公。雖以文名世。然實未聞大道。毋怪乎其不知佛法也。昌黎到郡。以表哀謝。勸東封泰山。冀召己以述作。則其當時諫佛骨也。特狥名使氣之所為耳。豈忠臣事君不顧其身之謂乎。及祀神海上。謁見大顛。憤郁悲躁之情。不覺逡巡自失。史稱退之性愎訐。當時皆薄其為人。與李紳同列。恥居其下。數上疏訟其短。今觀退之上閣下諸公書。求哀乞憐之態。出自至情。使愈而果聞道。豈若是乎。即此可以知佛法之當學矣。其文章不過波瀾流動。能洗從前衰靡耳。黃山谷謂愈見大顛后。文章理勝。而排佛之詞亦少沮。誠道其實也。嘉祐中有西蜀龍某者。摘退之言行。悖戾先聖者。條攻之。凡二十篇。退之生平。蹈偽疏脫。盡露底裡。歐陽文忠見之嘆曰。退之復生。不能自解免矣。王荊國嘗曰。人有樂孟子距楊墨也。而以排佛老為己功。嗚呼。莊子所謂夏蟲者。其斯人之謂乎。道。歲也。聖人。時也。執一時。而疑歲者。終不聞道。夫春起于冬。而以冬為終。終天下之大道者。其釋氏乎。不至於是者。皆所謂夏蟲也。司馬景文新史。極詆佛。至謂佛不過一槁人耳。又謂其精微不出于吾書。其誕吾不信。嗚呼。景文。活人也。于天下後世。為何如。而一槁人。乃能感化如此。則其為槁人也。亦不可得而知之神聖矣。
景文非神聖。又何足以知夫神之所以為神。聖之所以為聖哉。不知而極詆之。景文亦何心乎。東坡謂其為聰明之所障。駁其精微。不出吾書。誕而不信之語。可謂詳至。(文載別傳)圓通秀居法雲時。神宗遣中使降香。並磨衲。仍傳聖語表朕親至之禮。皇弟荊王俱日夕問道座下。景文方登庸。以佛法太盛。將經營之。秀曰。公聰明人。類英傑。非因佛法不能爾。遽忘願力乎。景文意憬然。從此不敢復言佛法之非。歐陽文忠修唐書。撰五代史。凡所載釋氏之事。並皆削去。后官洛中。一日遊嵩山。卻去僕吏。放意而往。至一山寺。入門修竹滿軒。公休于殿陛旁。有老僧閱經自若。與語。不甚顧答。公心異之。曰道人住山久如。曰甚久也。又問誦何經。曰法華經。公曰。古之高僧。臨生死之際。類皆談笑脫去。何道致之耶。對曰。定慧力耳。又問今乃寂寥無有。何哉。老僧笑曰。古人唸唸定慧。臨終安得散亂。今人唸唸散亂。臨終安得定慧。文忠大驚。不自知膝之屈也。(謝希深嘗作文記其事)觀此則知昌黎司馬歐陽等諸公。其始所為。皆為虛名所劫持。而障于聰明者也。然究皆晚而自悔。有所得於佛法而止。今之聰明文章。不及三公者萬一。又不知三公晚年之造詣。才事呫嗶。學操觚。讀原道本論等書。而乃以新史退之
【現代漢語翻譯】 現代漢語譯本： 王景文並非神聖之人，又怎麼能夠真正瞭解神之所以為神，聖人之所以成為聖人的原因呢？在不瞭解的情況下就極力詆譭，王景文又是什麼居心呢？蘇東坡說他是被自己的聰明所矇蔽，駁斥佛法的精微之處，卻超不出佛經的內容，說出荒誕而不值得相信的話，可以說是非常詳盡了（記載在《別傳》中）。 圓通秀禪師住在法雲寺的時候，宋神宗派遣中使送來香火和袈裟，並傳達聖旨，表示皇帝親自到來的禮遇。皇弟荊王也每天早晚向他請教佛法。王景文當時正要步入仕途，因為佛教過於興盛，打算加以限制。秀禪師說：『您是個聰明人，是人中英傑，如果不是因為佛法，您不可能達到今天這個地步。難道您這麼快就忘記了當初的願力了嗎？』王景文聽后幡然醒悟，從此不敢再詆譭佛法。歐陽文忠公修撰《唐書》和《五代史》時，凡是記載有關佛教的事情，全部都刪去了。後來他在洛陽做官，有一天遊覽嵩山，遣走僕人，隨意而行。來到一座山寺，入門后只見翠竹滿院。歐陽公在殿階旁休息，一位老僧正在專心閱讀佛經，與他交談，老僧不太理睬。歐陽公心中感到奇怪，問道：『道人在此山中住了多久了？』老僧回答說：『很久了。』又問：『誦讀什麼經？』回答說：『《法華經》。』歐陽公說：『古代的高僧，在面臨生死之際，大多談笑自若地離去，用什麼方法才能做到這樣呢？』老僧回答說：『是定慧的力量。』又問：『現在寂寥無有，是什麼原因呢？』老僧笑著說：『古人念念不忘定慧，臨終時怎麼會散亂？今人唸唸散亂，臨終時怎麼能有定慧？』歐陽文忠公大驚，不知不覺地跪了下來（謝希深曾經寫文章記載這件事）。 由此看來，像韓昌黎（韓愈，768-824），司馬光（1019-1086），歐陽修（1007-1072）等諸位先生，他們最初的所作所為，都是被虛名所迷惑，被自己的聰明所障礙。然而最終都到了晚年而後悔，從佛法中有所領悟而停止了詆譭。現在那些聰明有文采的人，比不上這三位先生的萬分之一，又不知道這三位先生晚年的造詣，只是在小事情上賣弄口舌，學習寫作技巧，讀《原道》、《本論》等書，卻用新史來貶低韓愈（768-824）。
【English Translation】 English version: Jingwen is not a divine sage. How can he truly understand what makes a god a god, and what makes a sage a sage? To vehemently criticize without understanding, what is Jingwen's intention? Su Dongpo (Su Shi, 1037-1101) said that he was blinded by his own cleverness, refuting the subtleties of Buddhism, yet not exceeding the content of the Buddhist scriptures, uttering absurd and unbelievable words, which can be said to be very detailed (recorded in 'Separate Biography'). When Zen Master Yuantong Xiu resided at Fayun Temple, Emperor Shenzong (reigned 1067-1085) of the Song Dynasty sent a court envoy to offer incense and a kasaya, and conveyed the imperial decree, expressing the Emperor's personal respect. Prince Jing, the Emperor's younger brother, also sought his teachings day and night. Jingwen was about to enter officialdom, intending to restrict Buddhism because it was too prosperous. Zen Master Xiu said, 'You are a clever man, an outstanding figure. If it were not for Buddhism, you would not have reached where you are today. Have you forgotten your original vow so quickly?' Jingwen was awakened and dared not slander Buddhism again. When Ouyang Wenzhong (Ouyang Xiu, 1007-1072) compiled the 'History of the Tang Dynasty' and the 'History of the Five Dynasties', he deleted all records of Buddhist affairs. Later, when he was an official in Luoyang, he visited Mount Song one day, dismissing his servants and wandering freely. He arrived at a mountain temple, and upon entering, he saw bamboo filling the courtyard. Ouyang rested by the steps of the hall, and an old monk was absorbed in reading scriptures, barely acknowledging him when he spoke. Ouyang felt strange and asked, 'How long have you lived in this mountain, Daoist?' The old monk replied, 'A long time.' He asked again, 'What scripture are you reciting?' He replied, 'The Lotus Sutra.' Ouyang said, 'Ancient eminent monks, when facing death, mostly departed with smiles and composure. What method allows them to do this?' The old monk replied, 'The power of Samadhi (定) and Prajna (慧).' He asked again, 'Now it is desolate and empty, why is that?' The old monk smiled and said, 'Ancient people were mindful of Samadhi and Prajna in every moment, how could they be scattered at the time of death? Modern people are scattered in every moment, how can they have Samadhi and Prajna at the time of death?' Ouyang Wenzhong was greatly shocked and knelt down without realizing it (Xie Xishen once wrote an article recording this event). From this, we can see that figures like Han Changli (Han Yu, 768-824), Sima Guang (1019-1086), and Ouyang Xiu (1007-1072), their initial actions were all hijacked by vain fame and obstructed by their own cleverness. However, they all eventually regretted it in their later years, gaining some understanding of Buddhism and ceasing their slander. Today's clever and literary people are not even one ten-thousandth of these three gentlemen, and they do not know the achievements of these three gentlemen in their later years, merely engaging in petty arguments, learning writing skills, reading books like 'Yuandao' and 'Benlun', and using the new history to belittle Han Yu (768-824).
排佛老之功。比于孟子。欲傚尤之。噫。其亦自墮夏蟲之見而不覺。後來嚴冬慄冽時。屈蠖重壤。瞻天日以無從。始悔從前之謬妄也。詎不悲夫。凡此之言。非為佛法饒舌。實為自外于佛法者。不惜婆心也。幸慎思之。
庚子十五年。
穆宗(名恒在位四年)。
穆宗辛丑長慶元年。
禪師馬祖支下汾州大達國師無業寂。
業商州上洛杜氏子。得旨于馬祖。尋詣曹溪。遍歷廬岳天臺。舉充兩街大德。笑而不受。曰非吾志也。后游上黨。為節度使李抱真所重。旦夕瞻奉。業有倦色。乃之綿上。復南下至西河。刺史董叔纏。請住開元。業曰。吾緣在茲。不可卻也。雨大法雨。垂二十年。並汾緇白。無不向化。凡有致問。皆答之曰。莫妄想。憲宗屢遣使徴召。皆辭疾不赴。暨穆宗即位。思一瞻禮。乃命兩街僧錄靈阜等。赍詔迎請曰。皇上此度思旨。不同常時。愿和尚且順天心。不可言疾也。業微笑曰。有何德。累煩聖上。且請前行。吾從別道去矣。乃沐浴剃髮。至中夜告弟子惠愔等曰。汝等見聞覺知之性。與太虛同壽。不生不滅。一切境界。本自空寂。無一法可得。迷者不了。即為境惑。一為境惑。流轉不窮。汝等當知心性。本自有之。非因造作。猶如金剛不可破壞。一切諸法。如影同響。
【現代漢語翻譯】 現代漢語譯本： 批判佛教和道教的功績，把自己比作孟子，想要效仿他。唉！這就像夏天的蟲子一樣，看不到整個世界，自己陷入了狹隘的見解而不自覺。等到嚴冬寒冷的時候，像尺蠖一樣蜷縮在泥土中，想要仰望太陽都無從下手，才後悔從前的謬誤和狂妄，難道不可悲嗎？凡是說這些話的人，我不是為佛法辯護，而是為那些不瞭解佛法的人，不惜苦口婆心啊！希望認真思考。
庚子十五年（公元820年）。
穆宗（名李恒，在位四年）。
穆宗辛丑長慶元年（公元821年）。
禪師馬祖（指馬祖道一禪師）門下的汾州大達國師無業圓寂。
無業禪師是商州上洛人杜氏之子，在馬祖處領悟了佛法真諦，之後前往曹溪（指六祖慧能的道場），遊歷了廬山、天臺山等地。朝廷想讓他擔任兩街（指左右街僧錄司）的大德，他笑著拒絕了，說這不是我的志向。後來遊歷到上黨，受到節度使李抱真的器重，早晚都受到供養。無業禪師卻顯露出疲倦之色，於是前往綿上，又南下到西河。刺史董叔纏請他住在開元寺，無業禪師說：『我與這裡有緣分，不能推辭。』於是廣施佛法，長達二十年，并州和汾州的僧人和百姓，沒有不歸向佛法的。凡是有人向他請教，他都回答說：『不要妄想。』憲宗（唐憲宗）多次派遣使者徵召他，他都以生病為理由推辭不去。等到穆宗（唐穆宗）即位，想瞻仰他的風采，於是命令兩街僧錄靈阜等人，帶著詔書去迎接他說：『皇上這次的想法，不同於往常，希望和尚能夠順應天意，不要再說生病了。』無業禪師微笑著說：『我有什麼德行，勞煩皇上如此。請你們先行，我從別的路去吧。』於是沐浴剃髮，到半夜告訴弟子惠愔等人說：『你們的見聞覺知之性，與太虛空同壽，不生不滅。一切境界，本來就是空寂的，沒有一法可以得到。迷惑的人不明白這個道理，就被境界迷惑。一旦被境界迷惑，就會流轉不休。你們應當知道心性，本來就具有，不是因為造作而產生的，就像金剛一樣不可破壞。一切諸法，就像影子和回聲一樣虛幻。』
【English Translation】 English version: To criticize the merits of Buddhism and Taoism, comparing oneself to Mencius, and wanting to emulate him. Alas! It is like a summer insect, unable to see the whole world, falling into narrow-minded views without realizing it. When the severe winter arrives, and one is curled up in the soil like an inchworm, unable to even look up at the sun, one will regret the previous errors and arrogance. Is that not sad? All these words are not to defend Buddhism, but to those who do not understand Buddhism, I spare no effort to persuade them! I hope you will think carefully.
The 15th year of Gengzi (820 AD).
Emperor Muzong (Li Heng, reigned for four years).
The first year of Changqing during the reign of Emperor Muzong (821 AD).
Chan Master Wu Ye, the Great Master Dada of Fenzhou, a disciple of Mazu (referring to Chan Master Mazu Daoyi), passed away.
Chan Master Wu Ye was the son of the Du family from Shangluo, Shangzhou. He attained enlightenment under Mazu, and then went to Cao Xi (referring to the Sixth Patriarch Huineng's monastery), and traveled to places like Mount Lu and Mount Tiantai. The court wanted him to serve as a great virtuous monk in the two streets (referring to the Left and Right Street Monastic Affairs Offices), but he refused with a smile, saying that this was not his ambition. Later, he traveled to Shangdang and was highly regarded by the military governor Li Baozhen, who provided for him morning and evening. Chan Master Wu Ye showed signs of fatigue, so he went to Mianshang and then south to Xihe. The prefect Dong Shuchan invited him to stay at Kaiyuan Temple. Chan Master Wu Ye said, 'I have an affinity with this place, I cannot refuse.' So he widely spread the Dharma for twenty years, and the monks and people of Bingzhou and Fenzhou all turned to Buddhism. Whenever someone asked him for guidance, he would answer, 'Do not妄想(wangxiang: engage in delusional thinking).' Emperor Xianzong (Emperor Xianzong of Tang) repeatedly sent envoys to summon him, but he refused to go, citing illness as an excuse. When Emperor Muzong (Emperor Muzong of Tang) ascended the throne, he wanted to see his demeanor, so he ordered the monks Lingfu and others from the two streets to bring an imperial edict to welcome him, saying, 'The Emperor's intention this time is different from usual, I hope the monk can comply with the will of Heaven and not say that he is ill.' Chan Master Wu Ye smiled and said, 'What virtue do I have to trouble the Emperor so much. Please go ahead, I will go by another way.' So he bathed and shaved his head, and in the middle of the night told his disciples Huiyin and others, 'Your nature of seeing, hearing, feeling, and knowing is as long-lived as the great void, neither born nor destroyed. All realms are originally empty and silent, and there is no dharma that can be obtained. Those who are deluded do not understand this principle and are deluded by the realms. Once deluded by the realms, they will be endlessly transmigrating. You should know that the nature of mind is inherent, not created, like a diamond that cannot be destroyed. All dharmas are like shadows and echoes, illusory.'
無有實者。故經云。唯此一事實。餘二則非真。常了一切空。無一物當情。是諸佛用心處。汝等勤而行之。言訖跏趺而逝。茶毗日。祥雲五色。異香四徹。所獲舍利。璨若玉珠。弟子等貯以金棺。藏於石塔。塔曰澄源。
梅屋常曰。荊國王文公嘗問張文定公曰。去孔子百年而有孟軻。此後迨孔孟者為誰。何吾道之寥寥乎。文定沉吟久之。曰有人。第恐過之耳。曰誰耶。文定曰。南嶽讓。嵩山圭。馬祖。石頭。丹霞。無業。若此類。孔孟之教轡勒不住。故歸釋氏矣。文公深肯之。其後張無盡聞之嘆曰。達人之論也。然嵩山汾州。蓋祖庭之旁出者。其感應超絕。說法沛然如此。則南嶽而下。的傳正續宗師。世教轡勒不住。端可見矣。二三公之讜論。渠不信夫。
宗統編年卷之十二 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之十三
穆宗壬寅長慶二年。
祖住筠州黃檗。
上堂。大眾才集。祖拈拄杖一時打散。復召大眾。眾回首。祖曰。月似彎弓。少雨多風。祖一日捏拳謂眾曰。天下老和尚總在這裡。我若放一線道。從汝七縱八橫。若不放過。不消一捏。時有僧問放一線道時如何。祖曰。七縱八橫。曰不放過時如何。祖曰普。問如何是道。如何修行。祖曰
【現代漢語翻譯】 現代漢語譯本：沒有什麼是真實的。所以經書上說：『只有這一件事是真實的，其餘兩種都不是真理。』（出自《妙法蓮華經·方便品》）永遠明白一切皆空，沒有一樣東西可以執著。這是諸佛用心的地方，你們要努力修行。說完就結跏趺坐而逝。火化那天，出現五彩祥雲，奇異的香味瀰漫四方。得到的舍利，光彩如同玉珠。弟子們用金棺裝起來，藏在石塔里。塔名叫澄源。 梅屋常說：荊王王安石曾問張文定公說：『孔子去世百年後有孟軻（孟子），此後能與孔孟相比的人是誰呢？為什麼儒家學說如此寥落呢？』張文定沉思很久，說：『有這樣的人，只是恐怕超過了孔孟。』王安石問：『是誰呢？』張文定說：『南嶽懷讓（禪宗七祖），嵩山安國師，馬祖道一（禪宗大師），石頭希遷（禪宗大師），丹霞天然（禪宗大師），無業禪師，像這樣的人，孔孟的教義約束不住他們，所以他們歸向了佛家。』王安石深以為然。後來張無盡聽到這件事感嘆說：『這是通達之人的見解啊！』然而嵩山和汾州，不過是祖庭的旁支。他們的感應超絕，說法如此充沛，那麼南嶽懷讓以下的禪師，確實是傳承正統的宗師，世俗的教義約束不住他們，這完全可以看出來。』這兩三位大人的正直言論，難道他不相信嗎？ 宗統編年卷之十二 卍新續藏第 86 冊 No. 1600 宗統編年 宗統編年卷之十三 穆宗壬寅長慶二年（822年）。 祖師住在筠州黃檗山。 上堂說法，大眾剛聚集，祖師拿起拄杖一時打散眾人，又叫大眾。大眾回頭。祖師說：『月亮像彎弓，少雨多風。』祖師有一天捏著拳頭對大眾說：『天下的老和尚總在這裡。我如果放開一線道路，任你們七縱八橫。如果不放過，不用一捏。』當時有僧人問：『放開一線道路時如何？』祖師說：『七縱八橫。』僧人問：『不放過時如何？』祖師說：『普。』問：『如何是道？如何修行？』祖師說：
【English Translation】 English version: Nothing is real. Therefore, the scripture says: 'Only this one fact is real, the other two are not true.' (From the 'Expedients' chapter of the Lotus Sutra) Always understand that everything is empty, and there is nothing to cling to. This is where all Buddhas focus their minds; you should diligently practice it. After speaking, he sat in the lotus position and passed away. On the day of cremation, auspicious five-colored clouds appeared, and a strange fragrance permeated all directions. The obtained śarīra (relics), shone like jade pearls. The disciples placed them in a golden coffin and buried them in a stone pagoda. The pagoda is named Chengyuan. Meiwu Chang said: King Wang Anshi of Jing once asked Zhang Wending Gong: 'A hundred years after Confucius, there was Mencius (Meng Ke). Who after that can be compared to Confucius and Mencius? Why is Confucianism so desolate?' Zhang Wending pondered for a long time and said: 'There are such people, but I am afraid they have surpassed Confucius and Mencius.' Wang Anshi asked: 'Who are they?' Zhang Wending said: 'Nanyue Huairang (the seventh patriarch of Chan Buddhism), Songshan Anguo, Mazu Daoyi (a Chan master), Shitou Xiqian (a Chan master), Danxia Tianran (a Chan master), and Zen Master Wuye, people like these, the teachings of Confucius and Mencius cannot restrain them, so they turned to Buddhism.' Wang Anshi deeply agreed. Later, Zhang Wujin heard about this and sighed: 'This is the view of an enlightened person!' However, Songshan and Fenzhou are only branches of the ancestral temple. Their responses are extraordinary, and their teachings are so abundant, then the Chan masters from Nanyue Huairang onwards are indeed masters who inherit the orthodox tradition, and secular teachings cannot restrain them, which can be clearly seen.' Does he not believe the upright words of these two or three gentlemen? Chronicles of the Lineage, Volume 12 Supplement to the Buddhist Canon, Volume 86, No. 1600, Chronicles of the Lineage Chronicles of the Lineage, Volume 13 In the second year of Changqing during the reign of Emperor Muzong, Renyin year (822 AD). The Patriarch resided at Mount Huangbo in Junzhou. Ascending the hall to preach, as the assembly gathered, the Patriarch raised his staff and scattered the crowd. Then he called out to the assembly. The assembly turned their heads. The Patriarch said: 'The moon is like a bent bow, with little rain and much wind.' One day, the Patriarch clenched his fist and said to the assembly: 'All the old monks in the world are here. If I open a path, I will let you go seven ways vertically and eight ways horizontally. If I don't let you go, it won't take a pinch.' At that time, a monk asked: 'What is it like when you open a path?' The Patriarch said: 'Seven ways vertically and eight ways horizontally.' The monk asked: 'What is it like when you don't let go?' The Patriarch said: 'Pu.' Asked: 'What is the Dao? How to practice?' The Patriarch said:
。道是何物。汝欲修行。自是黃檗門風。盛于江表。
睦州道明禪師來參命居第一座。
明。睦州人。江南陳氏之後。目有重瞳。面列七星。彰相奇特。持戒精嚴。學通三藏。參黃檗。契旨于祖。居第一座首眾(后居開元織蒲養母。諸方高其風。咸以尊宿稱) 發明(禪林職事不書。此書。以尊宿不忝其職也)。
祥符蔭曰。首座之職。眼目人天。輔成師學。如廷之一個臣。斷斷休休。盡公無私者。方可為之。青原一到曹溪今首眾。以不落階級也。睦州之在黃檗。乃能推轂濟祖。後來發悟雲門。令嗣雪峰。其心眼為何如者。叢林以得人乃興。大書曰。睦州道明禪師來參命居第一座。繼書義玄問法于其後。歸啟迪之功于首座者不小。而祖之命職得人。益可見矣。
義玄問法祖三度賜棒。
玄蔘黃檗。三年。行業純一。首座顧而問之曰。上座在此曾參問否。曰不曾參問。不知問個甚麼。座曰。何不問堂頭和尚。如何是佛法的的大意。玄便去問。聲未絕。祖便打。玄下來。座曰。問話作么生。玄曰。某問聲未絕。和尚便打。某不會。座曰。但更去問。玄又問。祖又打。如是三度問。三度被打。
祥符蔭曰。但向問聲未絕便打處。一覷覷破。黃檗臨濟。無立地處矣。
安隱忍曰。
【現代漢語翻譯】 現代漢語譯本： 『道』（Dào，指真理、規律）是什麼？你想要修行，自然是黃檗（Huángbò）門下的風範，在江表（Jiāngbiǎo，指長江以南地區）盛行。
睦州道明禪師（Mùzhōu Dàomíng Chánshī）前來參拜，被任命為第一座（dìyī zuò，寺院中地位最高的僧人）。
道明（Dàomíng），睦州（Mùzhōu）人，是江南陳氏（Chénshì）的後代。眼睛裡有雙重瞳孔，面部排列著七星，相貌奇異獨特。持戒精嚴，通曉三藏（sānzàng，佛教經典的總稱）。參拜黃檗（Huángbò），領悟了祖師的旨意。擔任第一座，領導僧眾（後來居住在開元寺（Kāiyuán Sì）織蒲草供養母親，各方都敬重他的風範，都以尊宿（zūnsù，德高望重的僧人）稱呼他）。闡明（禪林職事通常不記載，這裡記載是因為尊宿沒有辱沒他的職位）。
祥符蔭（Xiángfú Yìn）評論說：首座的職責，是人天的眼目，輔助成就師父的教誨，就像朝廷中的一個大臣，果斷乾脆，盡公無私的人，才可以擔任。青原（Qīngyuán）一到曹溪（Cáoxī）就擔任首座，是不落入階級的表現。睦州（Mùzhōu）在黃檗（Huángbò）時，能夠推舉濟助祖師。後來開悟雲門（Yúnmén），使雪峰（Xuěfēng）得以繼承他的法脈，他的心眼是怎樣的呢？叢林因為得到人才而興盛。大書特書：睦州道明禪師（Mùzhōu Dàomíng Chánshī）前來參拜，被任命為第一座。接著記載義玄（Yìxuán）問法的事情，將啟迪的功勞歸於首座，可見首座的作用不小。而祖師任命職位得到合適的人，更加顯而易見。
義玄（Yìxuán）問法，祖師三次賜予棒喝。
義玄（Yìxuán）參拜黃檗（Huángbò），三年時間，行為純正專一。首座（shǒuzuò）關照他並問道：『上座（shàngzuò，對僧人的尊稱）在這裡曾經參問過嗎？』回答說：『不曾參問過，不知道問些什麼。』首座說：『何不問堂頭和尚（tángtóu héshàng，寺院住持），什麼是佛法的大意？』義玄（Yìxuán）便去問，話音未落，祖師便打。義玄（Yìxuán）下來，首座（shǒuzuò）問道：『問話怎麼樣？』義玄（Yìxuán）說：『我問話的聲音還沒結束，和尚便打，我不明白。』首座說：『再繼續去問。』義玄（Yìxuán）又去問，祖師又打。像這樣三次問，三次被打。
祥符蔭（Xiángfú Yìn）評論說：只要向問聲未絕便打之處，一下子看破，黃檗（Huángbò）和臨濟（Línjì）就沒有立足之地了。
安隱忍（Ānyǐn Rěn）評論說：
【English Translation】 English version: What is 『Dào』 (道, the Truth, the Way)? If you wish to cultivate yourself, naturally it is the style of the Huangbo (黃檗) school, flourishing in the Jiangbiao (江表, the region south of the Yangtze River).
Chan Master Daoming (道明) of Muzhou (睦州) came to visit and was appointed as the First Seat (第一座, the highest-ranking monk in a monastery).
Daoming (道明) was a native of Muzhou (睦州), a descendant of the Chen family (陳氏) of Jiangnan (江南). He had double pupils in his eyes and seven stars on his face, displaying extraordinary features. He strictly observed the precepts and was well-versed in the Tripitaka (三藏, the complete body of Buddhist scriptures). He visited Huangbo (黃檗) and understood the Patriarch's intention. He served as the First Seat, leading the monastic community (later he resided in Kaiyuan Temple (開元寺), weaving mats to support his mother. His virtue was highly regarded everywhere, and he was respectfully addressed as Venerable Elder (尊宿)). Explanation (the duties of monastic officers are usually not recorded in Chan histories, but this is recorded because the Venerable Elder did not disgrace his position).
Xiangfu Yin (祥符蔭) commented: The duty of the First Seat is to be the eyes and ears of humans and devas, assisting in the accomplishment of the teacher's teachings, like a minister in the court, decisive and selfless, only then can one be qualified for it. Qingyuan (青原) immediately became the First Seat upon arriving at Caoxi (曹溪), demonstrating that he did not fall into the trap of hierarchy. When Daoming (道明) was at Huangbo (黃檗), he was able to promote and assist the Patriarch. Later, he enlightened Yunmen (雲門), enabling Xuefeng (雪峰) to inherit his Dharma lineage. What was the nature of his mind's eye? Monasteries flourish because they obtain talented individuals. It is written in large letters: Chan Master Daoming (道明) of Muzhou (睦州) came to visit and was appointed as the First Seat. Following this is the account of Yixuan (義玄) asking about the Dharma, attributing the merit of enlightenment to the First Seat, showing that the role of the First Seat is not small. And it is even more evident that the Patriarch's appointment of the right person to the right position.
Yixuan (義玄) asked about the Dharma, and the Patriarch bestowed the stick three times.
Yixuan (義玄) visited Huangbo (黃檗) and for three years, his conduct was pure and consistent. The First Seat (首座) noticed him and asked: 'Have you ever inquired about the Dharma here, Venerable Sir (上座, a respectful term for monks)?' He replied: 'I have never inquired, and I don't know what to ask.' The First Seat said: 'Why don't you ask the Abbot (堂頭和尚, the head of the monastery) what is the great meaning of the Buddha-dharma?' Yixuan (義玄) went to ask, and before he could finish speaking, the Patriarch struck him. Yixuan (義玄) came down, and the First Seat (首座) asked: 'How was the questioning?' Yixuan (義玄) said: 'Before I could finish speaking, the Abbot struck me, and I don't understand.' The First Seat said: 'Go and ask again.' Yixuan (義玄) went again, and the Patriarch struck him again. This happened three times.
Xiangfu Yin (祥符蔭) commented: If one can see through the point where the stick is given before the question is finished, Huangbo (黃檗) and Linji (臨濟) would have no place to stand.
Anyin Ren (安隱忍) commented:
三問三打。古今惟黃檗一人。又止於接臨濟一用。若再用。則效顰者蜂然而起矣。況千問千棒。萬問萬打。可至今日而無獘乎。昔者昭覺勤禪師常曰。近來諸方盡成窠臼。五祖下。我與佛鑒佛眼三人。結社參禪。如今蚤見漏逗出來。佛鑒下有一種作狗子叫鵓鳩嗚。取笑人。佛眼下有一種覷燈籠露柱。指東畫西。如眼見鬼。我這裡且無這兩般病。妙喜曰。擊石火。閃電光。引得無限人弄業識。舉了便會了。豈不是佛法大窠窟。勤不覺吐舌。乃曰。休管他。我以契證為期。若不契證。斷不放過。妙喜曰。契證即得。若只恁么傳將去。舉了便會了。硬作主。將擊石火閃電光。業識茫茫。未有了日。勤深肯之。噫。證之一字。惟宗旨可以辨驗。否則金鍮混雜。孰敢誰何。
義玄不契首座啟令參大愚。
玄白首座曰。蚤承激勸問法。累蒙和尚賜棒。不領深旨。愿且辭去。座曰。汝若去。須辭和尚了去。座先啟祖曰。問話上座。雖是後生。卻甚奇特。若來辭。方便接伊。已后為一株大樹。覆蔭天下人去在。玄來日辭祖。祖曰。不須他去。只往高安灘頭參大愚。必為汝說。玄到大愚。愚曰。甚處來。曰黃檗來。愚曰。黃檗有何言句。曰某三度問佛法的的大意。三度被打。不知有過無過。愚曰。黃檗與么老婆心切。為汝得
徹困。更來這裡問有過無過。玄于言下大悟。乃曰。原來黃檗佛法無多子。愚搊住曰。這尿床鬼子。適來道有過無過。如今卻道黃檗無多子。你見個甚麼道理。速道速道。玄于大愚肋下筑三拳。愚拓開曰。汝師黃檗。非幹我事。
義玄從大愚回黃檗。
玄辭大愚。卻回黃檗。祖問這漢來來去去。有甚了期。玄曰。只為老婆心切。祖復問甚處去來。曰奉慈旨參大愚去來。祖曰。大愚有何言句。玄舉先話。祖曰。大愚老漢饒舌。待來痛與一頓。玄曰。說甚待來。即今便打。隨後便掌。祖曰。這風顛漢。來這裡捋虎鬚。玄便喝。祖喚侍者曰。引這風顛漢參堂去(大愚住洪州高安。歸宗智常禪師法嗣)。
溈山舉問仰山。臨濟當時。得大愚力。得黃檗力。仰曰。非但騎虎頭。亦解把虎尾。
安隱忍曰。臨濟當時在黃檗處吃棒。直得盡大地草木。一時放大光明。帝釋梵王。讚歎不及。可惜許被大愚老婆驀面印破未免平地上吃交。而今諸方老宿。道臨濟悟得棒頭拂著的道理且道臨濟還肯么。諸仁者。只如臘月三十日到來。眼光落地了。鋸解斧削。又不知痛。金抹香涂。又不知喜。正當與么時。這棒頭拂著的。向甚麼處著。還會么。我恁么道。且作死馬醫。又曰。睦州三勸問話。而黃檗三打。既不悟。又指
【現代漢語翻譯】 現代漢語譯本： 義玄（臨濟義玄，譯者注）感到困惑。再次來到大愚（大愚禪師，譯者注）這裡，詢問自己是有過錯還是沒有過錯。義玄在言語之下大徹大悟，於是說：『原來黃檗（黃檗希運，譯者注）的佛法沒有多少東西。』大愚抓住他說：『你這尿床的鬼孩子，剛才還說有過錯還是沒有過錯，現在卻說黃檗沒有多少東西，你見到了什麼道理？快說快說！』義玄朝大愚的肋下打了三拳。大愚打開他說：『你的老師是黃檗，與我無關。』
義玄從大愚處回到黃檗。
義玄向大愚告辭，回到黃檗。黃檗祖師問：『這個漢子來來去去，有什麼了結的時候？』義玄說：『只因爲老婆心太切。』黃檗又問：『去哪裡又回來？』義玄說：『奉您的旨意去參拜大愚又回來。』黃檗說：『大愚老漢饒舌，等他來狠狠地打他一頓。』義玄說：『說什麼等他來，現在就打。』隨後就打了一掌。黃檗說：『這個瘋癲的漢子，來這裡捋虎鬚。』義玄便大喝一聲。黃檗叫侍者說：『帶這個瘋癲的漢子去參堂。』（大愚住在洪州高安，是歸宗智常禪師的法嗣）。
溈山（溈山靈佑，譯者注）舉例問仰山（仰山慧寂，譯者注）：『臨濟（臨濟義玄，譯者注）當時，是得到大愚的力量，還是得到黃檗的力量？』仰山說：『非但騎在虎頭上，也能抓住虎尾。』
安隱忍說：『臨濟當時在黃檗處捱打，被打得整個大地草木，一時都放出大光明，帝釋（佛教護法神，譯者注）、梵王（佛教護法神，譯者注）讚歎不及。可惜被大愚老婆當面印破，免不了在平地上摔跤。而今各處的老宿，說臨濟悟得了棒頭拂著的道理，且說臨濟還肯嗎？各位仁者，就像臘月三十日到來，眼光落地了，鋸解斧削，又不知道痛，金抹香涂，又不知道喜。正當這個時候，這棒頭拂著的，向什麼地方著落？會嗎？我這麼說，且當作死馬醫。』又說：『睦州（睦州道蹤，譯者注）三次勸問，而黃檗三次打，既不悟，又指點。』
【English Translation】 English version: Yi Xuan (Linji Yixuan, translator's note) felt perplexed. He came again to Dayu (Zen Master Dayu, translator's note) to ask whether he had faults or not. Yi Xuan had a great enlightenment upon hearing this, and then said, 'So Huangbo's (Huangbo Xiyun, translator's note) Buddhism doesn't have much.' Dayu grabbed him and said, 'You bed-wetting brat, just now you were asking whether you had faults or not, but now you say Huangbo doesn't have much. What principle have you seen? Speak quickly!' Yi Xuan punched Dayu in the ribs three times. Dayu pushed him away and said, 'Your teacher is Huangbo, it's none of my business.'
Yi Xuan returned to Huangbo from Dayu.
Yi Xuan bid farewell to Dayu and returned to Huangbo. The Patriarch Huangbo asked, 'This fellow comes and goes, when will there be an end?' Yi Xuan said, 'It's just because I'm too eager.' Huangbo asked again, 'Where did you go and come back from?' Yi Xuan said, 'I went to pay respects to Dayu on your orders and have returned.' Huangbo said, 'That old man Dayu is too talkative, I'll give him a good beating when he comes.' Yi Xuan said, 'Why wait for him to come, I'll hit you now.' Then he slapped him. Huangbo said, 'This crazy fellow, coming here to stroke the tiger's whiskers.' Yi Xuan then shouted. Huangbo told the attendant, 'Take this crazy fellow to the meditation hall.' (Dayu lived in Gaoan, Hongzhou, and was a Dharma successor of Zen Master Guizong Zhichang).
Weishan (Weishan Lingyou, translator's note) asked Yangshan (Yangshan Huiji, translator's note) by way of example: 'At that time, did Linji (Linji Yixuan, translator's note) obtain the strength of Dayu, or the strength of Huangbo?' Yangshan said, 'Not only can he ride the tiger's head, but he can also grab the tiger's tail.'
An Yinren said, 'At that time, Linji was beaten at Huangbo's place, so that all the plants and trees of the entire earth emitted great light at once, and even the gods Shakra (Buddhist protector deity, translator's note) and Brahma (Buddhist protector deity, translator's note) could not praise it enough. It's a pity that he was broken through by Dayu's old woman face-to-face, and he couldn't avoid falling on flat ground. Now the old monks in various places say that Linji understood the principle of the staff touching, but would Linji agree? All of you, like the thirtieth day of the twelfth month (of the lunar year) arriving, the eyes fall to the ground, sawing and chopping, yet not knowing pain, gold smeared with fragrance, yet not knowing joy. At just this time, where does this staff touching land? Do you understand? I say this, let's treat it as a dead horse doctor.' He also said, 'Muzhou (Muzhou Daozong, translator's note) advised and asked three times, and Huangbo beat him three times, neither understanding nor pointing out.'
參大愚。正見三老鉗錘妙密處。臨濟立宗旨。盡在此也。今人但知黃檗三問三打。遂倚一棒為極則。若無郢匠之手。雖萬打安能活人。
宣鑒參龍潭付法。
鑒劍南周氏子。蚤歲出家受具。精究律藏。于性相諸經。貫通旨趣。嘗講金剛經。時謂之周金剛。后聞南方禪席頗盛。鑒氣不平。乃曰。出家兒千劫學佛威儀。萬劫學佛細行。不得成佛。南方魔子。敢言直指人心。見性成佛。我當摟其窟穴。滅其重類。以報佛恩。遂擔青龍疏鈔出蜀。至澧陽路上。見一婆子賣餅。因息肩買餅點心。婆子指擔曰。這個是甚麼文字。鑒曰。青龍疏鈔。婆曰。講何經。鑒曰。金剛經。婆曰。我有一問。你若答得。施與點心。若答不得。且別處去。金剛經道過去心不可得。見在心不可得。未來心不可得。未審上座點那個心。鑒無語。婆遂指令去參龍潭。至法堂曰。久向龍潭。及乎到來。潭又不見。龍又不見。信于屏風後引身曰。子親到龍潭。鑒無語。遂棲止焉。一夕侍立次。信曰。更深。何不下去。鑒便揭簾而出。見外面黑。卻回曰。門外黑。信點紙燭度與鑒。鑒擬接。信便吹滅。鑒豁然大悟。便禮拜。信曰。子見個甚麼。鑒曰。某甲從今後去。更不疑天下老和尚舌頭也。至來日。信升座曰。可中有個漢。牙如劍樹。口似血盆
【現代漢語翻譯】 現代漢語譯本： 參拜大愚禪師，才能領會正見三老（指臨濟宗的三位重要人物）鉗錘（比喻錘鍊學人的手段）的精妙之處。臨濟義玄禪師創立臨濟宗的宗旨，全部都在這裡了。現在的人只知道黃檗希運禪師三次提問三次棒打，就倚仗一根棒子作為最高的準則。如果沒有高明的工匠（郢匠）的技藝，即使打一萬次，又怎麼能救活人呢？
宣鑒禪師參拜龍潭崇信禪師並得到他的傳法。
宣鑒禪師是劍南周氏的兒子，早年出家受具足戒，精通研究律藏，對於性宗和相宗的各種經典，貫通其中的旨趣。曾經講解《金剛經》，當時被稱為『周金剛』。後來聽說南方禪宗非常興盛，宣鑒禪師心中不平，於是說：『出家人千劫學習佛的威儀，萬劫學習佛的細行，都不能成佛。南方的魔子，竟然敢說直指人心，見性成佛。我應當搗毀他們的巢穴，滅絕他們的同類，來報答佛恩。』於是挑著《青龍疏鈔》（《金剛經青龍疏》）離開四川，到達澧陽的路上，看見一位老婦人賣餅。於是停下休息，買餅充飢。老婦人指著他挑著的擔子說：『這上面是什麼文字？』宣鑒禪師說：『《青龍疏鈔》。』老婦人說：『講解什麼經？』宣鑒禪師說：『《金剛經》。』老婦人說：『我有一個問題，你如果答得上來，就施捨給你點心，如果答不上來，就到別處去吧。《金剛經》說過去心不可得，現在心不可得，未來心不可得，不知道上座您要點哪個心？』宣鑒禪師無話可說。老婦人於是讓他去參拜龍潭崇信禪師。宣鑒禪師到達法堂，說：『久仰龍潭禪師的大名，等到我來到這裡，龍潭禪師又不見了，龍也不見了。』崇信禪師從屏風後面走出來說：『你親自到了龍潭。』宣鑒禪師無話可說，於是就在那裡住下了。一天晚上侍立在崇信禪師身邊，崇信禪師說：『夜深了，為什麼不下去休息？』宣鑒禪師就撩起簾子走出去，看見外面一片漆黑，又回來，說：『門外一片漆黑。』崇信禪師點燃一支蠟燭遞給宣鑒禪師，宣鑒禪師剛要接，崇信禪師就吹滅了。宣鑒禪師豁然大悟，於是禮拜。崇信禪師說：『你見到了什麼？』宣鑒禪師說：『我從今以後，不再懷疑天下老和尚的舌頭了。』到了第二天，崇信禪師升座說法，說：『大眾中有一個人，牙齒像劍樹一樣，嘴巴像血盆一樣。
【English Translation】 English version: To truly understand the profound and subtle methods of the 'three old masters' (referring to important figures in the Linji school) in refining students, one must consult Great Fool (Da Yu). The essence of the Linji school, founded by Linji Yixuan, lies entirely within this. People today only know of Huangbo Xiyun's three questions and three beatings, relying solely on the stick as the ultimate principle. Without the skill of a master craftsman (Ying artisan), even ten thousand beatings cannot save a person.
Xuanjian sought instruction from Longtan Chongxin and received his Dharma transmission.
Xuanjian was a son of the Zhou family from Jiannan. He left home at an early age, received full ordination, and meticulously studied the Vinaya Pitaka (the collection of monastic rules). He thoroughly understood the meaning of the Yogacara and Madhyamaka schools' scriptures. He once lectured on the Diamond Sutra and was known as 'Zhou the Diamond.' Later, hearing of the flourishing of Chan Buddhism in the South, Xuanjian felt uneasy and said, 'A monk spends thousands of kalpas learning the Buddha's deportment and ten thousands of kalpas learning the Buddha's subtle conduct, yet cannot attain Buddhahood. These demonic figures in the South dare to claim direct pointing to the human mind and seeing one's nature to become a Buddha. I shall destroy their dens and exterminate their kind to repay the Buddha's kindness.' Thus, he carried the Qinglong Commentary (Qinglong Commentary on the Diamond Sutra) out of Sichuan. On the road to Liyang, he saw an old woman selling cakes. He stopped to rest and buy cakes for refreshment. The old woman pointed to the load he was carrying and said, 'What are these writings?' Xuanjian said, 'The Qinglong Commentary.' The old woman said, 'Lecturing on what sutra?' Xuanjian said, 'The Diamond Sutra.' The old woman said, 'I have a question. If you can answer it, I will give you refreshments. If you cannot answer it, go elsewhere. The Diamond Sutra says the past mind is unattainable, the present mind is unattainable, and the future mind is unattainable. I wonder which mind you, venerable monk, intend to use?' Xuanjian was speechless. The old woman then told him to seek instruction from Longtan Chongxin. Xuanjian arrived at the Dharma hall and said, 'I have long admired Longtan's name, but now that I have arrived, Longtan is nowhere to be seen, nor is the dragon.' Chongxin emerged from behind a screen and said, 'You have personally arrived at Longtan.' Xuanjian was speechless and stayed there. One evening, while attending to Chongxin, Chongxin said, 'It is late. Why don't you go down to rest?' Xuanjian then lifted the curtain and went out, but seeing darkness outside, he returned and said, 'It is dark outside.' Chongxin lit a candle and handed it to Xuanjian. As Xuanjian was about to take it, Chongxin blew it out. Xuanjian suddenly awakened and bowed. Chongxin said, 'What did you see?' Xuanjian said, 'From now on, I will no longer doubt the tongues of the old monks in the world.' The next day, Chongxin ascended the Dharma seat and said, 'Among the assembly, there is a person whose teeth are like sword trees and whose mouth is like a blood basin.'
。一棒打不回頭。他時向孤峰上立吾道去在。鑒遂取疏鈔於法堂前舉火炬曰。窮諸玄辨。若一毫置於太虛。竭世樞機。似一滴投于巨壑。遂焚之。
癸卯三年。
甲辰四年。
禪師雙峰下第六世鳥窠道林寂。
林徑山欽嗣。見秦望山長松。盤屈如蓋。遂棲止其上。有侍者會通。一日辭曰。會通。為法出家。和尚不垂慈誨。今往諸方學佛法去。林曰。若是佛法。吾此間亦有少許。曰如何是和尚佛法。林于身上。拈起布毛吹之。通遂領悟。(通先為六宮使。德宗甚眷遇。懇求出家。遂賜歸休下。求師得度。執侍精勤。后居招賢寺。俗姓吳。名元卿。杭州人)白居易守杭時。入山謁林曰。禪師住處甚危險。林曰。太守危險尤甚。曰弟子位鎮江山。何險之有。林曰。薪火相交。識性不停。得非險乎。又問。如何是佛法大意。林曰。諸惡莫作。眾善奉行。曰三歲孩兒也解恁么道。林曰。三歲孩兒雖道得。八十老人行不得。白作禮而退。二月十日無疾。告侍者曰。吾今報盡。言訖坐亡。
禪師石頭支下鄧州丹霞天然寂。
然本業儒。入京應舉。宿于逆旅。夢白光滿室。偶遇禪者謂之曰。選官何如選佛。曰選佛當於何所。禪者曰。今江西馬大師處。是選佛之場。仁者宜往。遂造江西。馬祖一見
【現代漢語翻譯】 一棒打不回頭。他時向孤峰上立，吾道去在。（意指一旦認定了真理，就絕不回頭，將來要在孤高的山峰上確立我的道。）鑒（人名）於是從法堂前拿起疏鈔，舉起火炬說：『窮盡各種玄妙的辯論，就像一根毫毛放置在太空中；竭盡世間的樞機，就像一滴水投入巨大的山谷。』於是焚燒了疏鈔。
癸卯三年（823年）。
甲辰四年（824年）。
禪師雙峰下第六世鳥窠道林（人名）圓寂。
林徑山欽（人名）是道林的嗣法弟子。他看到秦望山（地名）的長松，盤旋彎曲如傘蓋，於是棲息在樹上。有個侍者叫會通（人名），一天告辭說：『會通爲了佛法出家，和尚您不慈悲教誨我，現在我要到各處去學習佛法。』林說：『如果是佛法，我這裡也有一些。』會通問：『什麼是和尚您的佛法？』林從身上拈起一根布毛吹了一下。會通於是領悟。（會通先前是六宮使，唐德宗（人名）非常寵愛他，他懇求出家，於是德宗賜他歸休，他求師得度，執侍非常勤懇，後來住在招賢寺，俗姓吳，名元卿，是杭州人。）白居易（人名）任杭州太守時，入山拜謁道林，說：『禪師住的地方很危險。』林說：『太守的處境更加危險。』白居易說：『我位鎮江山，有什麼危險呢？』林說：『薪火相交，識性不停，難道不危險嗎？』又問：『什麼是佛法的大意？』林說：『諸惡莫作，眾善奉行。』白居易說：『三歲小孩也懂得這麼說。』林說：『三歲小孩雖然說得出，八十歲老人卻做不到。』白居易作揖而退。二月十日，道林沒有疾病，告訴侍者說：『我現在報盡了。』說完就坐著圓寂了。
禪師石頭（人名）支下鄧州丹霞天然（人名）圓寂。
天然本來是儒生，入京參加科舉考試，住在旅店裡，夢見白光充滿房間。偶然遇到一位禪者對他說：『選官不如選佛。』天然問：『選佛應當在哪裡選？』禪者說：『現在江西馬大師（馬祖道一，人名）處，是選佛的場所。仁者應該去。』於是前往江西，馬祖一見到他
【English Translation】 A single strike leaves no turning back. In time, standing atop a solitary peak, my path will reside. Jian (name) then took the commentary from before the Dharma hall, raised a torch and said, 'Exhausting all abstruse arguments is like placing a hair in the vast emptiness; depleting all worldly mechanisms is like dropping a drop into a giant ravine.' Thereupon, he burned it.
Year Gui-Mao 3 (823 AD).
Year Jia-Chen 4 (824 AD).
Chan Master Niaoke Daolin (Bird's Nest Daolin, name), the sixth generation under Shuangfeng, passed away.
Lin Jingshan Qin (name) was Daolin's Dharma heir. Seeing the long pine on Qinwang Mountain (place name), coiling like a canopy, he dwelled upon it. A attendant named Huitong (name) one day bid farewell, saying, 'Huitong left home for the sake of the Dharma, but the Master does not bestow compassionate instruction. Now I will go to various places to study the Buddha Dharma.' Lin said, 'If it is Buddha Dharma, I also have a little here.' Huitong asked, 'What is the Master's Buddha Dharma?' Lin picked up a piece of cloth fluff from his body and blew on it. Huitong then understood. (Huitong was formerly an envoy of the six palaces, greatly favored by Emperor Dezong of Tang (name). He earnestly requested to leave home, so Dezong granted him retirement. He sought a master to be ordained, serving with diligence. Later he resided at Zhaoxian Temple. His secular surname was Wu, his name Yuanqing, and he was from Hangzhou.) When Bai Juyi (name) was the governor of Hangzhou, he entered the mountain to visit Lin, saying, 'The Chan Master's dwelling is very dangerous.' Lin said, 'The governor's situation is even more dangerous.' Bai Juyi said, 'My position secures the country, what danger is there?' Lin said, 'Fuel and fire intermingle, cognitive nature does not cease, is that not dangerous?' He also asked, 'What is the great meaning of the Buddha Dharma?' Lin said, 'Do no evil, practice all good.' Bai Juyi said, 'A three-year-old child also understands how to say that.' Lin said, 'A three-year-old child can say it, but an eighty-year-old man cannot do it.' Bai Juyi bowed and withdrew. On the tenth day of the second month, without illness, Daolin told his attendant, 'My retribution is now exhausted.' Having spoken, he sat and passed away.
Chan Master Danxia Tianran (Natural, name) of Dengzhou, under the Stone (Shitou Xiqian, name) branch, passed away.
Tianran was originally a Confucian scholar, entering the capital to take the imperial examination, staying at an inn, he dreamed of white light filling the room. He happened to meet a Chan practitioner who said to him, 'Choosing an official is not as good as choosing a Buddha.' Tianran asked, 'Where should one choose a Buddha?' The Chan practitioner said, 'Now at Great Master Ma (Mazu Daoyi, name) of Jiangxi, is the place to choose a Buddha. You should go.' Thereupon, he went to Jiangxi, and Mazu, upon seeing him
。顧而撫之曰。南嶽石頭。是汝師也。遽抵石頭。執㸑役。凡三年。刬發后再謁馬祖。錫號天然。杖錫參方后住丹霞。壽八十八。六月告門人曰。具湯沐吾將行矣。乃戴笠策杖。受屨垂一足未及地而化。敕謚智通禪師。塔曰妙覺。膳部員外郎劉軻撰碑。
敬宗(名湛在位二年)。
敬宗乙巳寶曆元年。
禪師北宗支下壽春三峰山道樹寂。
樹唐州聞氏子。多才干。而沉靜虛豁。遍歷名山。得法于北宗秀。至壽州三峰。結茅而居。常有野人。服色素樸。言談詭異。化見種種神奇。如此涉十年。睹之者皆不能測。后寂無影響。樹告眾曰。野人作多般伎倆。眩惑於人。只消老僧不見不聞。伊伎倆有窮。吾不見不聞無盡。壽九十二告寂。
丙午二年。
禪師義玄再參付法。
玄半夏上黃檗山。見祖看經。乃曰。我將謂是個人。元來是唵黑豆老和尚。住數日辭去。祖曰。汝破夏來。何不終夏去。玄曰。某暫來禮拜和尚。祖便打趁。令去。玄行數里。忽疑此事。劫回終夏。后又韜去。祖曰。甚處去。曰不是河南。便歸河北。祖便打。玄約住。與一掌。祖大笑。乃喚侍者。將百丈先師禪板幾案來。玄曰。侍者將火來。祖曰。不然。子但將去。已後坐斷天下人舌頭去在。
安隱忍曰
【現代漢語翻譯】 現代漢語譯本：回頭看顧他並撫慰他說：『南嶽（地名，衡山的別稱）的石頭和尚是你的老師。』於是立刻前往石頭和尚處，承擔燒火做飯的雜役，總共三年。剃髮后再次拜見馬祖（禪師名號），馬祖賜予他『天然』的稱號。之後拄著錫杖四處參訪，最後住在丹霞山。享年八十八歲。六月，他告訴門人說：『準備好洗澡水，我將要走了。』於是戴上斗笠，拄著枴杖，抬起一隻腳還沒來得及落地就圓寂了。朝廷追諡他為智通禪師，塔名為妙覺。膳部員外郎劉軻撰寫了碑文。
敬宗（唐敬宗李湛，年號寶曆，公元825-826年在位二年）。
敬宗乙巳年寶曆元年（公元825年）。
禪師北宗支派下的壽春三峰山道樹圓寂。
道樹是唐州聞氏的兒子，很有才幹，而且沉靜虛懷。遍游名山，從北宗（禪宗派別）的禪師處得法。到達壽州三峰山後，結茅屋而居。常常有穿著樸素的野人出現，言談怪異，變化出種種神奇景象。這樣持續了十年，見到的人都無法測度。後來圓寂，沒有留下任何影響。道樹告訴眾人說：『野人施展各種伎倆，迷惑世人。我只要做到不見不聞，他的伎倆終有窮盡，而我的不見不聞卻是無窮無盡的。』享年九十二歲，告別世間。
丙午年寶曆二年（公元826年）。
禪師義玄再次參拜並接受了付法。
義玄在半夏時節來到黃檗山，看見黃檗祖師在看經。於是說：『我原以為是個了不起的人物，原來只是個只會吃黑豆的老和尚。』住了幾天後辭別。黃檗祖師說：『你破夏而來，為何不等到夏安居結束再走？』義玄說：『我只是暫時來拜見和尚。』黃檗祖師便打他，讓他離開。義玄走了幾里路，忽然對這件事感到疑惑，於是回去住了下來，直到夏安居結束。後來又告辭離去。黃檗祖師問：『你要到哪裡去？』義玄說：『不是河南，便回河北。』黃檗祖師便打他。義玄假裝住下，還了他一掌。黃檗祖師大笑，於是叫侍者把百丈先師的禪板幾案拿來。義玄說：『侍者，拿火來燒掉它。』黃檗祖師說：『不必了，你拿去吧，以後會堵住天下人的嘴。』
安隱忍說
【English Translation】 English version: He looked back at him and comforted him, saying, 'The Stone of Nanyue (a place name, another name for Mount Heng) is your teacher.' Thereupon, he immediately went to Stone and took on the task of cooking and tending the fire, for a total of three years. After shaving his head, he visited Mazu (a Chan master's title) again, who bestowed upon him the title 'Natural'. Afterwards, he traveled around with his staff, eventually residing at Danxia Mountain. He lived to be eighty-eight years old. In June, he told his disciples, 'Prepare the bathwater, I am about to depart.' Then he put on his bamboo hat, leaned on his staff, and raised one foot, but before it touched the ground, he passed away. The court posthumously named him Chan Master Zhitong, and his pagoda was named Miaojue. Liu Ke, a secretary of the Ministry of Provisions, wrote the inscription for his stele.
Emperor Jingzong (Li Zhan of the Tang Dynasty, reigned for two years during the Baoli era, 825-826 AD).
The first year of the Baoli era, Yisi year (825 AD) of Emperor Jingzong.
Chan Master Daoshu of the Sanfeng Mountain in Shouchun, a branch of the Northern School, passed away.
Daoshu was the son of the Wen family of Tangzhou, very talented, and quiet and open-minded. He traveled to famous mountains and obtained the Dharma from a Chan master of the Northern School (a branch of Chan Buddhism). After arriving at Sanfeng Mountain in Shouzhou, he built a thatched hut and lived there. Often, a rustic man appeared, dressed plainly, speaking strangely, and manifesting various magical phenomena. This continued for ten years, and those who saw him could not fathom him. Later, he passed away without leaving any trace. Daoshu told the assembly, 'The rustic man uses various tricks to confuse people. As long as I do not see or hear, his tricks will eventually be exhausted, but my not seeing or hearing is inexhaustible.' He lived to be ninety-two years old and bid farewell to the world.
The second year of the Baoli era, Bingwu year (826 AD).
Chan Master Yixuan visited again and received the Dharma transmission.
Yixuan came to Mount Huangbo in mid-summer and saw the Patriarch Huangbo reading the scriptures. Thereupon, he said, 'I thought he was a great figure, but he is just an old monk who only knows how to eat black beans.' After staying for a few days, he took his leave. Patriarch Huangbo said, 'You came after the summer retreat began, why not wait until the end of the summer retreat before leaving?' Yixuan said, 'I just came to pay my respects to the monk temporarily.' Patriarch Huangbo then struck him and told him to leave. Yixuan walked a few miles, suddenly felt doubtful about this matter, so he returned and stayed until the end of the summer retreat. Later, he took his leave again. Patriarch Huangbo asked, 'Where are you going?' Yixuan said, 'If not Henan, then I will return to Hebei.' Patriarch Huangbo then struck him. Yixuan pretended to stay and returned a palm strike. Patriarch Huangbo laughed loudly, and then called the attendant to bring the Chan board and desk of the former teacher Baizhang. Yixuan said, 'Attendant, bring fire to burn it.' Patriarch Huangbo said, 'No need, you take it, and in the future, you will shut the mouths of everyone in the world.'
An Yinren said
。濟悟后。棒喝交馳。機鋒穎脫。諸方老宿。業已稱之。又云中路忽疑此事。蓋濟上綱宗。所由設也。寶覺曰。但有纖疑在。便不得天回地轉。然豈欲天回地轉。以誇耀其能。蓋以毫末不通。即是遮障。障者。無明也。非黃檗盡其機用。與之連根截斷。古今到此者幾人。是故臨濟初住鎮州。便立種種宗旨。以鍛學者之病。曾為浪子偏憐客。其悲願可想見也。
禪師馬祖支下常州芙蓉山大寶太毓寂。
毓金陵范氏子。禮牛頭忠出家。內外精融。深詣虛襟。眾無能測。受印于大寂之室。元和十三年。止於毗陵義興芙蓉山。道俗歸化。相國崔群。出鎮宣城。以寶曆元年。延居禪定寺。明年告歸齊雲山。九月朔儼然示滅。壽八十。臘五十八。相國韋處厚奏謚大寶禪師。楞伽之塔。
文宗(名涵在位十四年)。
文宗丁未太和元年。
禪師馬祖支下南嶽西園曇藏寂。
藏嗣江西。貞元二年。深入衡岳。后結茅西園。嘗東廚有一大蟒長數丈。張口呀氣。毒𦦨熾然。侍者請避之。藏曰。死可逃乎。彼以毒來。我以慈受。毒無實性。激發則強。慈茍無緣。冤親一揆。言訖。其蟒按首徐行。倏然不見。
戊申二年。
己酉三年。
庚戌四年。
辛亥五年。
禪師馬
【現代漢語翻譯】 現代漢語譯本：濟公開悟之後，棒喝齊用，機鋒敏銳。各地的老修行們，都已經稱讚他了。又說，『雲中路上忽然懷疑這件事』，大概是臨濟宗設立宗旨的原因。寶覺說：『只要有一點點懷疑存在，就不能天翻地轉。』然而難道想要天翻地轉，來誇耀自己的能力嗎？這是因為哪怕是極細微的地方不通透，就是遮蔽。遮蔽，就是無明（avidyā，對事物真相的迷惑）。如果不是黃檗（Huángbò，唐代禪師）用盡他的機鋒，與他連根截斷，古往今來有幾個人能做到這樣？因此臨濟（Línjì，唐代禪師）最初住在鎮州的時候，就設立種種宗旨，來醫治學人的毛病。他曾經特別憐愛那些浪子回頭的人，他的悲願可以想見啊。
禪師馬祖（Mǎzǔ，唐代禪師）門下常州芙蓉山大寶太毓寂。
太毓是金陵范氏的兒子，跟隨牛頭忠（Niútóu Zhōng，唐代禪師）出家。內外兼修，精通佛理，心胸虛懷若谷，眾人無法測度。在大寂（Dàjì，即馬祖道一）的門下接受印可。元和十三年（818年），住在毗陵義興的芙蓉山。道俗都來歸順他。相國崔群，出鎮宣城，在寶曆元年（825年），請他住在禪定寺。第二年告辭回到齊雲山。九月初一安詳示寂。享年八十歲，僧臘五十八年。相國韋處厚上奏朝廷，謚號為大寶禪師，建楞伽之塔。
文宗（Wénzōng，唐朝皇帝，名李涵，827-840年在位）。
文宗丁未太和元年（827年）。
禪師馬祖（Mǎzǔ，唐代禪師）門下南嶽西園曇藏寂。
曇藏繼承了江西的法脈。貞元二年（786年），深入衡山。後來在西園結茅居住。曾經東廚有一條大蟒，長數丈，張開嘴巴吐氣，毒氣非常厲害。侍者請求避開它。曇藏說：『死可以逃避嗎？它用毒來，我用慈悲接受。毒沒有真實的自性，受到激發就強烈，慈悲如果沒有緣分，冤親都是一樣的。』說完，那條蟒蛇低下頭慢慢地走了，忽然就不見了。
戊申二年（828年）。
己酉三年（829年）。
庚戌四年（830年）。
辛亥五年（831年）。
禪師馬
【English Translation】 English version: After Jìgōng (a Chan Buddhist monk) attained enlightenment, he used both the staff and the shout, and his responses were sharp and insightful. The senior monks from all directions had already praised him. It was also said, 'Suddenly doubting this matter on the road to the clouds,' which was probably the reason why the Línjì (a Chan Buddhism school) sect established its tenets. Bǎojué (a Chan Buddhist monk) said, 'As long as there is a trace of doubt, there can be no turning of heaven and earth.' But does one want to turn heaven and earth to boast of one's ability? It is because even the slightest lack of understanding is a hindrance. Hindrance is avidyā (ignorance, delusion about the true nature of things). If Huángbò (a Chan Buddhist monk of the Tang Dynasty) had not exhausted his skillful means to cut it off at the root, how many people throughout history could have done this? Therefore, when Línjì (a Chan Buddhist monk of the Tang Dynasty) first lived in Zhènzhōu, he established various tenets to cure the illnesses of students. He especially pitied those prodigal sons who returned, and his compassion can be imagined.
Chan Master Tàiyù of Mount Fúróng in Chángzhōu, a branch of Mǎzǔ (a Chan Buddhist monk of the Tang Dynasty).
Tàiyù was the son of the Fàn family of Jīnlíng. He left home to become a monk under Niútóu Zhōng (a Chan Buddhist monk of the Tang Dynasty). He cultivated both internally and externally, was proficient in Buddhist principles, and had a humble and open mind that no one could fathom. He received approval in the room of Dàjì (Mǎzǔ Dàoyī). In the thirteenth year of Yuánhé (818), he lived on Mount Fúróng in Yìxīng, Pílíng. Both monks and laypeople came to him. The State Minister Cuī Qún, who was stationed in Xuānchéng, invited him to live in Chándìng Temple in the first year of Bǎolì (825). The following year, he bid farewell and returned to Mount Qíyún. On the first day of the ninth month, he passed away peacefully. He lived to be eighty years old, with fifty-eight years as a monk. The State Minister Wéi Chǔhòu memorialized the court, and he was given the posthumous title of Chan Master Dàbǎo, and a Stupa of Laṅkā was built.
Emperor Wénzōng (Wénzōng, Emperor of the Tang Dynasty, personal name Lǐ Hán, reigned 827-840).
The first year of Tàihé, Dīngwèi, under Emperor Wénzōng (827).
Chan Master Tánzàng of Xīyuán in Nányuè, a branch of Mǎzǔ (a Chan Buddhist monk of the Tang Dynasty).
Tánzàng inherited the Dharma lineage of Jiāngxī. In the second year of Zhēnyuán (786), he went deep into Mount Héng. Later, he built a hut and lived in Xīyuán. Once, in the eastern kitchen, there was a large python, several zhang long, opening its mouth and exhaling, with extremely fierce venom. The attendant asked to avoid it. Tánzàng said, 'Can death be avoided? It comes with venom, and I receive it with compassion. Venom has no real nature; it becomes strong when stimulated. If compassion has no affinity, enemies and relatives are the same.' After saying this, the python lowered its head and walked slowly, and suddenly disappeared.
The second year of Wùshēn (828).
The third year of Jǐyǒu (829).
The fourth year of Gēngxū (830).
The fifth year of Xīnhài (831).
Chan
祖支下天目山千頃院明覺寂。
覺河內猷氏子。風流蘊藉。力學性成。入大寂之室。遍歷衡岳天臺。于徑山負薪數夏。面䵟手胝。不以為勞。結茅西湖之畔。范陽盧中丞向風。躬請住大云寺。元和十五年。隱天目山。是山特秀。基跨四郡。有上下龍潭。深不可測。覺棲遁未久。有白鹿。毛質詭異。俯首來歸。土人謂為山神。共營禪宇。嘗大旱。野火蔓延。將及林際。僧惶懅。覺曰。倘與此山有緣。火當速滅。少選。雷雨驟作。火遂熄焉。遠近驚歎。
壬子六年。
癸丑七年。
甲寅八年。
青原下第三世澧州藥山祖示寂。
祖久不升座。一日院主白雲。大眾久思和尚示誨。曰。打鐘著。時大眾才集。祖便下座歸方丈。院主隨後問云。和尚許為大眾說法。為甚麼一言不措。祖曰。經有經師。律有律師。爭怪得老僧。十月六日臨示寂。連聲呼曰。法堂倒。法堂倒。眾皆持柱撐之。祖揮手曰。不會我意。乃告寂。塔于院東隅。
祥符蔭曰。藥山祖于大寂言下。悟得在石頭處如蚊子上鐵牛底道理。一物不為。石上栽花。有一句子。待特牛生兒即向汝道。非情識到。寧容思慮。潛行密用。如愚若魯。此寶鏡三昧之所由立也。故曰力在逢緣不借中。
禪師馬祖支下尊宿池州南泉
【現代漢語翻譯】 現代漢語譯本： 祖支下天目山千頃院明覺（Mingjue，人名）寂。
明覺是河內猷氏的兒子，風度翩翩，才華橫溢。他勤奮好學，天性聰慧。進入大寂（Daji，寺院名或人名）的禪房，遊歷了衡岳（Hengyue，山名）和天臺（Tiantai，山名）。在徑山（Jingshan，山名）砍柴數個夏天，臉上和手上都佈滿了老繭，但他並不覺得辛苦。他在西湖（Xihu，湖名）邊搭建茅屋居住。范陽（Fanyang，地名）的盧中丞（Lu Zhongcheng，官名）仰慕他的風範，親自邀請他住持大云寺（Dayun Temple，寺廟名）。元和（Yuanhe）十五年（820年），他隱居於天目山（Tianmu Mountain，山名）。這座山特別秀麗，山基橫跨四個郡。山上有上下龍潭（Longtan，潭名），深不可測。明覺隱居不久，有一隻白鹿，毛色奇異，低著頭來歸順他。當地人認為是山神，共同建造禪房。曾經遇到大旱，野火蔓延，將要燒到森林邊緣。僧人們驚慌恐懼，明覺說：『如果我與這座山有緣分，火應當迅速熄滅。』不久，雷雨驟然而至，火就熄滅了。遠近的人都驚歎不已。
壬子（Renzi）六年（832年）。
癸丑（Guichou）七年（833年）。
甲寅（Jiayin）八年（834年）。
青原（Qingyuan，地名或人名）下第三世澧州（Lizhou，地名）藥山（Yaoshan，山名或人名）祖示寂。
藥山祖很久沒有升座講法。一天，院主（Abbot）稟告說：『大眾很久沒有得到和尚的開示教誨了。』藥山祖說：『打鐘吧。』當時大眾才聚集，藥山祖就下座回到方丈室。院主隨後問道：『和尚答應為大眾說法，為什麼一句話也不說？』藥山祖說：『經有經師講解，律有律師講解，怎麼能怪老僧呢？』十月初六臨近圓寂時，連聲呼喊：『法堂倒了！法堂倒了！』眾人都拿著柱子支撐法堂。藥山祖揮手說：『你們不明白我的意思。』於是圓寂。塔建在寺院的東邊角落。
祥符蔭（Xiangfu Yin，人名）說：藥山祖在大寂處聽聞后，領悟了在石頭處如同蚊子叮咬鐵牛的道理。一物不為，如同在石頭上栽花。有一句話，等待鐵牛生下兒子就告訴你。不是情識所能達到的，哪裡能容許思慮。潛行密用，如同愚笨魯鈍之人。這就是寶鏡三昧（Baojing Sanmei，禪法名）所建立的基礎。所以說，力量在於逢緣，不依靠外力。
禪師馬祖（Mazu，人名）支下尊宿池州（Chizhou，地名）南泉（Nanquan，地名或人名）。
【English Translation】 English version: Master Mingjue (Mingjue, a personal name) of Qianqing Courtyard on Tianmu Mountain (Tianmu Mountain, a mountain name) under the lineage of Patriarch Zu, passed away.
Mingjue was the son of the You clan from Henei. He was elegant and talented, diligent in learning, and naturally intelligent. He entered the meditation room of Daji (Daji, a temple name or personal name), and traveled to Hengyue (Hengyue, a mountain name) and Tiantai (Tiantai, a mountain name). He chopped firewood on Jingshan (Jingshan, a mountain name) for several summers, his face and hands covered in calluses, but he did not find it hard. He built a thatched hut by West Lake (Xihu, a lake name). Lu Zhongcheng (Lu Zhongcheng, an official title) of Fanyang (Fanyang, a place name) admired his demeanor and personally invited him to reside at Dayun Temple (Dayun Temple, a temple name). In the fifteenth year of Yuanhe (820 AD), he went into seclusion on Tianmu Mountain (Tianmu Mountain, a mountain name). This mountain is particularly beautiful, its base spanning four prefectures. There are upper and lower Dragon Pools (Longtan, pool names) on the mountain, which are unfathomably deep. Not long after Mingjue went into seclusion, a white deer with unusual fur came to submit to him. The locals believed it to be the mountain god and together built a meditation hall. Once, there was a severe drought, and a wildfire spread, about to reach the edge of the forest. The monks were alarmed and fearful. Mingjue said, 'If I have a karmic connection with this mountain, the fire should be extinguished quickly.' Soon after, a sudden thunderstorm occurred, and the fire was extinguished. People far and near were amazed.
The sixth year of Renzi (832 AD).
The seventh year of Guichou (833 AD).
The eighth year of Jiayin (834 AD).
The third generation under Qingyuan (Qingyuan, a place name or personal name), Patriarch Yaoshan (Yaoshan, a mountain name or personal name) of Lizhou (Lizhou, a place name), passed away.
Patriarch Yaoshan had not ascended the seat to preach for a long time. One day, the abbot reported, 'The assembly has been longing for the abbot's instruction for a long time.' Yaoshan said, 'Ring the bell.' When the assembly had just gathered, Yaoshan descended from the seat and returned to his room. The abbot followed and asked, 'The abbot promised to preach to the assembly, why didn't you say a word?' Yaoshan said, 'The sutras have sutra masters to explain them, and the precepts have precept masters to explain them, how can you blame this old monk?' On the sixth day of the tenth month, nearing his passing, he repeatedly shouted, 'The Dharma hall is falling! The Dharma hall is falling!' The assembly all held up the pillars to support the Dharma hall. Yaoshan waved his hand and said, 'You do not understand my meaning.' Then he passed away. The stupa was built in the eastern corner of the temple.
Xiangfu Yin (Xiangfu Yin, a personal name) said: Patriarch Yaoshan, upon hearing Daji's words, realized the principle of a mosquito biting an iron ox at the stone. Not doing anything, like planting flowers on a stone. There is a saying, wait until the iron ox gives birth to a son, then I will tell you. It cannot be reached by emotional knowledge, how can it allow thought. Acting secretly and using subtly, like a foolish and dull person. This is the foundation upon which the Baojing Sanmei (Baojing Sanmei, a Chan practice name) is established. Therefore, it is said that strength lies in meeting conditions, not relying on external force.
Chan Master Nanquan (Nanquan, a place name or personal name) of Chizhou (Chizhou, a place name) a venerable elder under the lineage of Mazu (Mazu, a personal name).
普愿寂。
大夫陸亙。與太守護軍等。皆北面尊禮。壽八十七。臘五十八。冬十二月二十五日示疾之時。有白虹貫于禪室。西峰巨石崩。聞數十里。當晝有乳鹿繞禪座而號。眾咸異之。告門人曰。星翳燈幻亦久矣。勿謂吾有去來也。言訖而逝。墨巾泣血赴喪。會葬者相滿道涂。哀號之聲。震於崖谷。門弟子契元文暢等。凡九百人。膳部員夜郎史館修撰劉軻。撰次道行。
祥符蔭曰。當馬駒蹴踏之時。王老師高風大化。振拔汪洋。如大海回瀾中。天柱蒼寒。屹然攀仰莫及。其垂尊宿之范。於今古者乎。
青原第四世祖
諱曇晟。鐘陵建昌王氏子。生有自然胎服右袒。少出家。參百丈二十年。後嗣藥山。住潭州云巖。
乙卯九年。
青原下第四世云巖祖嗣藥山宗統(七年)。
禪師藥山支下潭州道吾山修一大師宗智寂。
智豫章海昏張氏子。密契心印于藥山。居長沙道吾。海眾歸附。年六十七。九月十一日示疾而逝。塔于石霜。敕謚修一大師。寶相之塔。南嶽高行僧玄泰撰碑頌。
丙辰開成元年。
相宗法師大安國寺大達端甫寂。
甫天水趙氏子。母夢梵僧出囊中舍利使吞之而娠。傳唯識于安國素法師。德宗徴見。大悅。賜紫。詔侍皇太子于東朝。
【現代漢語翻譯】 普愿寂（音譯，普遍希望寂滅）。
大夫陸亙，與太守、護軍等，都以北面之禮尊敬他。享年八十七歲，僧臘五十八年。在冬季十二月二十五日示現疾病的時候，有白色的彩虹貫穿禪室，西邊的山峰巨石崩塌，幾十裡外都能聽到。白天有小鹿繞著禪座哀號。眾人都覺得奇異。普愿寂告訴門人說：『星光暗淡，燈火虛幻，這樣的情況已經很久了。不要認為我有什麼來去。』說完就去世了。墨巾哭泣流血，趕來奔喪。參加葬禮的人擠滿了道路，哀號的聲音震動山谷。門下弟子契元、文暢等，共有九百人。膳部員外郎、史館修撰劉軻，撰寫整理了他的生平事蹟。
祥符（1008-1016）年間，蔭曰：當馬駒蹴踏之時，王老師高風大化，振拔汪洋，如大海回瀾一般。天柱山蒼翠寒冷，高聳入雲，令人仰慕不及。他所垂示的尊宿風範，是古今的楷模啊。
青原第四世祖
諱曇晟（法號），鐘陵建昌人，姓王。出生時有自然胎衣覆蓋，右袒。年少時出家，跟隨百丈禪師二十年，後來繼承藥山禪師的法脈。住在潭州云巖。
乙卯九年（具體年份需要根據上下文確定，此處假設為唐朝，則為大中九年，即855年）。
青原下第四世云巖祖嗣藥山宗統(七年)。
禪師藥山支下潭州道吾山修一大師宗智寂。
宗智，豫章海昏人，姓張。在藥山禪師處秘密地契合了心印。住在長沙道吾山，很多僧人歸附他。享年六十七歲，九月十一日示現疾病而去世，塔葬于石霜山。皇帝敕封謚號為修一大師。南嶽高僧玄泰撰寫碑文和頌詞。
丙辰開成元年（836年）。
相宗法師大安國寺大達端甫寂。
端甫，天水趙氏之子。他的母親夢見一位梵僧從囊中取出舍利讓她吞下，因此懷孕。他向安國寺的素法師學習唯識宗。德宗皇帝召見他，非常高興，賜予他紫衣，並詔令他在東宮侍奉皇太子。
【English Translation】 Pu Yuan Ji (transliteration, universally wishing for Nirvana).
Grand Master Lu Geng, along with the Prefect and the Military Commissioner, all respected him with the ceremony of facing north. He lived to the age of eighty-seven, with fifty-eight years of monastic life. On the twenty-fifth day of the twelfth month in winter, when he manifested illness, a white rainbow pierced through the meditation chamber, and a giant rock on the western peak collapsed, audible for dozens of miles. During the day, a young deer circled his meditation seat and cried. Everyone found it strange. Pu Yuan Ji told his disciples: 'The starlight is dim, and the lamplight is illusory; this situation has been going on for a long time. Do not think that I have any coming or going.' After saying this, he passed away. Mo Jin wept blood and rushed to attend the funeral. Those who attended the funeral filled the roads, and the sound of mourning shook the valleys. His disciples, Qi Yuan, Wen Chang, and others, numbered nine hundred in total. Liu Ke, a member of the Ministry of Provisions and a compiler of the History Office, compiled and arranged his life's deeds.
During the Xiangfu (1008-1016) period, Yin Yue said: 'When the colt was trampling, Teacher Wang's noble character and great transformation stirred up the vast ocean, like the returning waves of the great sea. Mount Tianzhu is verdant and cold, towering into the clouds, making it impossible to reach. The venerable model he left behind is a model for ancient and modern times.'
The Fourth Ancestor of Qingyuan
Whose taboo name was Tan Sheng (Dharma name), a native of Jianchang, Zhongling, with the surname Wang. He was born with a natural caul covering him and his right shoulder bare. He became a monk at a young age and followed Zen Master Baizhang for twenty years. Later, he inherited the Dharma lineage of Zen Master Yaoshan. He lived in Yunyan, Tanzhou.
In the ninth year of Yimao (the specific year needs to be determined based on the context; here, assuming it is the Tang Dynasty, it would be the ninth year of Dazhong, i.e., 855 AD).
The fourth generation of Qingyuan under Yunyan, inheriting the Yaoshan lineage (seven years).
Zen Master Zongzhi of Daowu Mountain in Tanzhou, under the lineage of Zen Master Yaoshan, Xiu Yi Da Shi (posthumous title).
Zongzhi, a native of Haihun, Yuzhang, with the surname Zhang. He secretly attained the mind-seal at Zen Master Yaoshan's place. He lived on Daowu Mountain in Changsha, and many monks came to him. He lived to the age of sixty-seven and passed away on the eleventh day of the ninth month, manifesting illness. His stupa was built on Shishuang Mountain. The emperor bestowed the posthumous title of Xiu Yi Da Shi. The eminent monk Xuan Tai of Nanyue wrote the inscription and eulogy for the stupa.
In the first year of Bingchen Kaicheng (836 AD).
Vinaya Master Da Da Duanfu of Da'an Temple passed away.
Duanfu, son of the Zhao family of Tianshui. His mother dreamed that a Brahmin monk took a relic from a bag and had her swallow it, and thus she became pregnant. He studied the Vijnanavada school with Dharma Master Su of Anguo Temple. Emperor Dezong summoned him and was very pleased, bestowing upon him a purple robe and ordering him to serve the Crown Prince in the Eastern Palace.
順宗親之如昆弟。恩禮特隆。憲宗待之若賓。數幸其寺。常承注問。皆契真乘。由是天子益知佛為大聖人。其教有大不思議事。詔率四眾迎請佛骨于內供養。掌內殿法儀。講涅槃唯識以開誘道俗者。凡一百六十座。壽六十七。西向右脅而寂。茶毗得舍利三百餘粒。賜謚曰大達。塔曰玄秘。裴休撰碑。柳公權書。
禪語價造云巖有省。
價初參溈山。問無情說法話不契。溈山指令造云巖。價遂承命來參。便問無情說法。甚麼人得聞。祖曰。無情得聞。曰和尚聞否。祖曰。我若聞。汝即不聞吾說法也。曰某為甚麼不聞。祖豎起拂子曰。還聞么。曰不聞。祖曰。我說法。汝尚不聞。豈況無情說法乎。曰無情說法。該何典教。祖曰。豈不見彌陀經云。水鳥樹林。悉皆唸佛念法。價於此有省。乃述偈曰。也大奇。也大奇。無情說法不思議。若將耳聽終難會。眼處聞聲方得知。
丁巳二年。
行僧五臺山善住無染焚身(苦行勵眾。故書)。
戊午三年。
相宗法師鎮國清涼大師澄觀寂。
觀歷九朝。(玄宗以至文宗)為七帝門師。(代宗以下。皆師事之)春秋一百有一。僧臘八十有八。身長九尺四寸。垂手過膝。目光夜發。晝視不瞬。才供二筆。聲韻如鏡。三月六日將寂。謂其徒曰。
【現代漢語翻譯】 現代漢語譯本： 順宗皇帝親近他如同兄弟，給予特別隆重的恩惠和禮遇。憲宗皇帝待他如同賓客，多次駕臨他的寺廟，常常聽取他的講解和提問，都與真正的佛法相契合。因此，天子更加認識到佛是偉大的聖人，他的教義有不可思議的力量。皇帝下詔率領僧眾迎請佛骨到皇宮內供養。他掌管內殿的佛事儀式，講解《涅槃經》和《唯識論》來開導僧俗大眾，總共講了一百六十座。享年六十七歲，朝西右側臥而圓寂。火化后得到舍利三百多顆。皇帝賜予謚號為『大達』，塔名為『玄秘』。裴休撰寫碑文，柳公權書寫。
禪語：趙價在云巖處有所領悟。
趙價最初參拜溈山（地名），提問關於無情說法的話題，但未能契合。溈山禪師讓他去參拜云巖（人名）。趙價於是遵從命令前去參拜，便問：『無情說法，什麼人能夠聽聞？』云巖禪師說：『無情能夠聽聞。』趙價問：『和尚您能聽聞嗎？』云巖禪師說：『如果我能聽聞，你就聽不到我說法了。』趙價問：『我為什麼聽不到呢？』云巖禪師豎起拂塵說：『還聽得到嗎？』趙價說：『聽不到。』云巖禪師說：『我說法，你尚且聽不到，更何況是無情說法呢？』趙價問：『無情說法，依據什麼經典教義？』云巖禪師說：『難道沒看見《阿彌陀經》上說，水鳥樹林，都念佛念法嗎？』趙價因此有所領悟，於是作偈說：『真奇妙，真奇妙，無情說法不可思議。如果用耳朵聽，終究難以領會，要用眼睛去聽聲音才能得知。』
唐文宗開成二年（837年）。
行腳僧善住在五臺山焚身（苦行激勵大眾，所以記載下來）。
唐文宗開成三年（838年）。
相宗法師、鎮國清涼大師澄觀圓寂。
澄觀法師歷經九朝（從唐玄宗到唐文宗），是七位皇帝的老師（從唐代宗以下，都師事他），享年一百零一歲，僧臘八十八年。身高九尺四寸，雙手下垂超過膝蓋，目光在夜晚發亮，白天視物不眨眼。才思敏捷，聲韻如鏡。三月六日將要圓寂時，對他的弟子們說：
【English Translation】 English version: Emperor Shunzong treated him as a brother, bestowing upon him exceptional favor and courtesy. Emperor Xianzong regarded him as a guest, frequently visiting his temple and seeking his teachings, all of which resonated with the true Dharma. Consequently, the Emperor increasingly recognized the Buddha as a great sage, whose teachings possessed inconceivable power. The Emperor issued an edict to lead the monastic community in welcoming the Buddha's relics for veneration within the palace. He oversaw the Dharma ceremonies in the inner palace, expounding on the Nirvana Sutra and Yogacara to enlighten both monastics and laypeople, delivering a total of one hundred and sixty lectures. He passed away at the age of sixty-seven, reclining on his right side facing west. After cremation, over three hundred sariras (relics) were obtained. The Emperor bestowed upon him the posthumous title 'Greatly Attained' (Da Da), and the pagoda was named 'Profound Mystery' (Xuan Mi). Pei Xiu composed the inscription for the stele, and Liu Gongquan wrote the calligraphy.
Zen saying: Zhao Jia had an awakening at Yunyan's place.
Zhao Jia initially visited Mount Wei (Wei Shan) and inquired about the topic of insentient beings preaching the Dharma, but he did not attain understanding. The Zen master of Wei instructed him to visit Yunyan (Yun Yan, a person's name). Zhao Jia then followed the instruction and asked, 'When insentient beings preach the Dharma, who can hear it?' Yunyan said, 'Insentient beings can hear it.' Zhao Jia asked, 'Can you, Master, hear it?' Yunyan said, 'If I could hear it, you would not hear me preaching the Dharma.' Zhao Jia asked, 'Why can't I hear it?' Yunyan raised his whisk and said, 'Can you hear it now?' Zhao Jia said, 'No, I cannot.' Yunyan said, 'You cannot even hear me preaching the Dharma, how much more so the insentient beings?' Zhao Jia asked, 'What sutra or teaching does the insentient beings' preaching accord with?' Yunyan said, 'Have you not seen in the Amitabha Sutra that the water birds and trees all recite the Buddha's name and the Dharma?' Zhao Jia then had an awakening and composed a verse saying: 'How wondrous, how wondrous, the insentient beings' preaching is inconceivable. If you listen with your ears, you will ultimately find it difficult to understand; you must use your eyes to hear the sound to know it.'
In the second year of the Kai Cheng era of Emperor Wenzong of Tang Dynasty (837 AD).
The traveling monk Shanzhu burned his body on Mount Wutai (Wu Tai Shan) (ascetic practice to encourage the masses, hence it is recorded).
In the third year of the Kai Cheng era of Emperor Wenzong of Tang Dynasty (838 AD).
The Faxiang (Yogacara) School master, Zhenguo Qingliang (Zhen Guo Qing Liang) Great Master Chengguan (Cheng Guan) passed away.
Chengguan served nine emperors (from Emperor Xuanzong to Emperor Wenzong of Tang Dynasty) and was the teacher of seven emperors (from Emperor Daizong onwards, they all studied under him). He lived to be one hundred and one years old, with eighty-eight years as a monk. He was nine feet four inches tall, with hands that reached past his knees. His eyes shone at night, and he did not blink during the day. His talent was quick, and his voice was like a mirror. On the sixth day of the third month, as he was about to pass away, he said to his disciples:
吾聞偶運無功。先聖悼嘆。復質無行。古人恥之。無昭穆動靜。無綸緒往復。勿穿鑿異端。勿順非辨偽。勿迷陷邪心。勿固牢斗諍。大明不能破長夜之昏。慈母不能保身後之子。當取信於佛。無取信於人。真理玄微。非言說所顯。要以深心體解。朗然見前。對境無心。逢緣不動。則不孤我矣。言訖而逝。帝以聖祖崇仰。輟朝三日。臣民縞素。奉全身塔於終南山。賜塔號曰妙覺。相國裴休奉敕撰碑。
己未四年。
禪師良價過水睹影悟旨。
價問云巖祖曰。某有餘習未盡。祖曰。汝曾作甚麼來。曰聖諦亦不為。祖曰。還歡喜也無。曰歡喜則不無。如糞掃堆頭拾得一顆明珠。又問。擬欲相見時如何。祖曰。問取通事舍人。曰見問次。祖曰。向汝道甚麼。又問。百年後忽有人問。還邈得師真否。如何抵對。祖良久曰。祇這是。價沉吟。祖曰。價阇黎承當個事。大須審細。價猶遲疑。因過水睹影。大悟前旨。有偈曰。切忌從他覓。迢迢與我疏。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須恁么會。方得契如如。
禪師馬祖支下明州大梅山法常寂。
常襄陽鄭氏子。幼通群籍。性度剛峻。謁大寂。問如何是佛。寂曰。即心是佛。常即大悟。遂之四明梅子真舊隱處。結茅幽棲。寂聞。
【現代漢語翻譯】 現代漢語譯本： 我聽說偶然的努力沒有功效，先賢聖哲對此感到惋惜嘆息。再次強調沒有德行，古人對此感到羞恥。沒有尊卑長幼的禮儀，沒有條理秩序的往來。不要穿鑿附會異端的學說，不要順從錯誤的觀點來辯解虛偽。不要迷惑沉溺於邪惡的心念，不要固執地陷入爭鬥。光明的智慧不能打破長夜的昏暗，慈愛的母親不能保佑身後的兒子。應當信仰佛陀，不要信仰他人。真正的道理玄妙深微，不是言語所能表達清楚的，要用深刻的心去體會理解，才能明朗地顯現在眼前。面對外境而內心不動搖，遇到因緣而不為所動，這樣就不會辜負自己了。說完這些話就去世了。皇帝以對待聖祖的禮儀來尊崇仰慕他，停止朝政三天，臣民都穿白色喪服。將他的全身舍利塔安奉在終南山，賜予塔的稱號為『妙覺』。相國裴休奉皇帝的命令撰寫碑文。
己未四年（839年）。
禪師良價（Liangjia）經過水邊看到自己的影子而領悟了佛法的宗旨。
良價（Liangjia）問他的老師云巖祖（Yunyan Zu）說：『我還有一些習氣沒有斷盡。』云巖祖（Yunyan Zu）說：『你曾經做過什麼？』良價（Liangjia）說：『聖諦也不認為是真的。』云巖祖（Yunyan Zu）說：『還歡喜嗎？』良價（Liangjia）說：『歡喜倒也不是沒有，就像在糞堆里撿到一顆明珠一樣。』他又問：『想要相見時該怎麼辦？』云巖祖（Yunyan Zu）說：『去問主管事務的舍人。』良價（Liangjia）說：『問了之後呢？』云巖祖（Yunyan Zu）說：『他會告訴你什麼？』他又問：『百年之後如果有人問，還能描繪出老師的真容嗎？該如何回答？』云巖祖（Yunyan Zu）沉默了很久說：『就是這個。』良價（Liangjia）沉思不語。云巖祖（Yunyan Zu）說：『良價（Liangjia）禪師，承擔這件事，必須仔細審察。』良價（Liangjia）仍然遲疑不決。後來經過水邊看到自己的影子，徹底領悟了之前的宗旨。他作了一首偈語說：『切記不要向外尋求，那樣只會越來越疏遠我。我現在獨自前行，處處都能遇到它。它現在就是我，我現在不是它。應該這樣去理解，才能與如如之境相契合。』
禪師馬祖（Mazu）門下的明州大梅山法常（Fachang）圓寂。
法常（Fachang）是襄陽鄭氏的兒子，從小就精通各種書籍，性格剛強嚴峻。他去拜見馬祖（Mazu），問道：『什麼是佛？』馬祖（Mazu）說：『即心是佛。』法常（Fachang）當下就開悟了，於是前往四明梅子真（Mei Zizhen）以前隱居的地方，結茅草屋隱居起來。馬祖（Mazu）聽說后。
【English Translation】 English version: I have heard that accidental efforts are without merit, and the former sages lamented this. To reiterate, having no virtuous conduct is something the ancients were ashamed of. There should be no distinction of seniority or order, no orderly interactions. Do not delve into and fabricate heterodox doctrines, do not comply with erroneous views to justify falsehoods. Do not be deluded and sink into evil thoughts, do not stubbornly engage in disputes. Bright wisdom cannot break the darkness of the long night, and a loving mother cannot protect her son after death. One should have faith in the Buddha, not in other people. The true principle is profound and subtle, not something that can be clearly expressed in words; one must use a deep heart to comprehend and understand it, so that it can clearly appear before one's eyes. Face external circumstances without being disturbed in the mind, encounter conditions without being moved, and thus one will not fail oneself. After saying these words, he passed away. The emperor revered and admired him as if he were a sacred ancestor, suspended court for three days, and the officials and people all wore white mourning clothes. His complete body relic pagoda was enshrined on Mount Zhongnan, and the pagoda was given the title 'Wonderful Enlightenment' (Miaojue). The Chancellor Pei Xiu, by imperial order, composed the inscription for the stele.
The fourth year of Jiwei (839 AD).
Chan Master Liangjia (良價), meaning 'Good Price', realized the essence of the Dharma upon seeing his reflection in the water.
Liangjia (良價) asked his teacher, Yunyan Zu (云巖祖), meaning 'Cloud Cliff Ancestor': 'I still have some residual habits that have not been eradicated.' Yunyan Zu (云巖祖) said: 'What have you ever done?' Liangjia (良價) said: 'Even the Holy Truths are not considered real.' Yunyan Zu (云巖祖) said: 'Are you still happy?' Liangjia (良價) said: 'It's not that I'm not happy, it's like picking up a bright pearl from a pile of dung.' He also asked: 'What should I do when I want to see you?' Yunyan Zu (云巖祖) said: 'Ask the clerk in charge of affairs.' Liangjia (良價) said: 'What after asking?' Yunyan Zu (云巖祖) said: 'What will he tell you?' He also asked: 'If someone asks a hundred years from now, can they still depict the true likeness of the teacher? How should I answer?' Yunyan Zu (云巖祖) remained silent for a long time and said: 'This is it.' Liangjia (良價) pondered in silence. Yunyan Zu (云巖祖) said: 'Chan Master Liangjia (良價), to undertake this matter, you must examine it carefully.' Liangjia (良價) still hesitated. Later, upon seeing his reflection in the water, he thoroughly realized the previous principle. He composed a verse saying: 'Be sure not to seek it from others, for that will only distance you from me. Now I go alone, and everywhere I meet it. It is now precisely me, and I am now not it. You must understand it in this way, in order to be in accord with Suchness (Tathata).'
Chan Master Fachang (法常), meaning 'Dharma Constant', of Mount Damei (大梅山), meaning 'Big Plum Mountain', under Mazu (馬祖), meaning 'Grand Ancestor', of Mingzhou (明州), passed away.
Fachang (法常) was the son of the Zheng family of Xiangyang (襄陽). From a young age, he was proficient in various books, and his character was strong and stern. He went to visit Mazu (馬祖) and asked: 'What is Buddha?' Mazu (馬祖) said: 'The mind itself is Buddha.' Fachang (法常) immediately attained enlightenment, and then went to the former hermitage of Mei Zizhen (梅子真), meaning 'Plum Seed True', of Siming (四明), and built a thatched hut to live in seclusion. Mazu (馬祖) heard of this.
遣僧徴驗之曰。大師近日佛法又別。向道非心非佛。常曰。這老漢惑亂人未有了日。任他非心非佛。我只即心即佛。寂曰。梅了熟矣。山旁有石庫。相傳神仙貯藥之所。每有靈氣光怪。一夕夢神人語之曰。君非凡夫。石庫中有聖書。受之者為地下主。不然。亦為帝王師。常于夢中答曰。昔僧稠不顧仙經。其卷自亡。吾以涅槃為樂。豈羨天仙耶。居四十年。衲徒六七百眾。九月十九日示眾曰。來莫可抑。往莫可追。從容間聞鼯鼠聲。乃曰。即此物。非他物。汝等諸人。善自護持。吾今逝矣。言訖示滅。茶毗收五色舍利建塔。進士江積撰碑。
庚申五年。
武宗(名炎在位六年)。
辛酉會昌元年。
禪師大鑒支下第五世圭峰草堂寺定慧宗密寂。
密果州西充何氏子。元和二年謁遂州圓。圓曰。汝當大弘圓頓之教。次謁荊南忠公。洛陽照公。皆以大乘期之。詣上都。以師資禮見清涼觀。觀曰。毗盧華藏。能從我游者。其唯汝乎。回住鄠縣草堂寺。未幾遷終南圭峰。太和中徴至都。天子而下。悉歸慕參叩。相國裴休。獨稱入室。密以禪教相非。乃著禪源詮以通之。賜紫方袍。相國蕭俯。尚書溫造。咨受法要。開成中偽甘露事。宰臣為中官屠戮。王涯賈餗舒元輿李訓等。奔入終南山。訓求剪髮
【現代漢語翻譯】 現代漢語譯本： 於是派遣僧人去驗證寂禪師，（僧人）說：『大師近日的佛法又不一樣了。以前（您）說非心非佛，常常說：『這老頭子迷惑人沒有停止的時候。』任憑他非心非佛，我只說即心即佛。』寂禪師說：『梅子熟透了。』山旁有個石庫，相傳是神仙儲存藥物的地方，經常有靈氣和奇異的光彩。一天晚上，（寂禪師）夢見神人告訴他說：『您不是普通人。石庫中有聖書，得到它的人可以成為地下的主宰，不然，也可以成為帝王的老師。』（寂禪師）常常在夢中回答說：『以前僧稠不顧仙經，那些書卷自己就消失了。我以涅槃為快樂，哪裡羨慕天上的神仙呢？』（寂禪師）居住四十年，門下弟子有六七百人。九月十九日，（寂禪師）告訴大家說：『來不可阻擋，去不可追逐。』從容之間聽到鼯鼠的聲音，於是說：『就是這個東西，不是其他東西。你們這些人，好好地守護保持（自己的本心），我現在要離開了。』說完就圓寂了。火化后收取了五色舍利，建造了塔。進士江積撰寫了碑文。 庚申五年（800年）。 武宗（名炎，在位六年）（840-846年）。 辛酉會昌元年（841年）。 禪師是大鑒慧能支下的第五世弟子，圭峰草堂寺的定慧宗密寂禪師。 密禪師是果州西充何氏的兒子。元和二年（807年）拜訪遂州圓禪師，圓禪師說：『您應當大力弘揚圓頓的教義。』接著拜訪荊南忠公、洛陽照公，他們都用大乘佛法來期許他。前往上都，以師長的禮節拜見清涼觀禪師，觀禪師說：『毗盧遮那佛的華藏世界，能夠跟隨我遊歷的，大概只有您吧。』（宗密禪師）返回居住在鄠縣的草堂寺，不久遷居到終南山的圭峰。太和年間（827-835年）被徵召到都城，從天子到下臣，都歸心仰慕，參拜請教。（當時的）相國裴休，特別稱讚他已經登堂入室。（宗密禪師）認為禪宗和教宗互相排斥，於是撰寫《禪源詮》來融會貫通它們。皇帝賜給他紫色的方袍。相國蕭俯、尚書溫造，都向他諮詢接受佛法的要義。開成年間（836-840年）發生了偽造甘露的事情，宰相們被宦官屠殺，王涯、賈餗、舒元輿、李訓等人，逃奔到終南山。李訓請求剃髮。
【English Translation】 English version: Then he sent a monk to verify Ji's (寂) enlightenment, saying, 'Master, your recent Dharma is different again. You used to say 'neither mind nor Buddha,' and often said, 'This old man confuses people without end.' Let him be 'neither mind nor Buddha,' I only say 'mind is Buddha.'' Ji said, 'The plums are ripe.' Beside the mountain is a stone storehouse, traditionally the place where immortals store medicine, often with spiritual energy and strange lights. One night, (Ji) dreamed of a divine person telling him, 'You are no ordinary person. There are sacred books in the stone storehouse. The one who receives them will be the master of the underworld, or else, the teacher of emperors.' (Ji) often replied in his dreams, 'In the past, Monk Chou (僧稠) disregarded the immortal scriptures, and those scrolls disappeared on their own. I take Nirvana as my joy, why would I envy the heavenly immortals?' (Ji) lived for forty years, with six or seven hundred disciples. On the nineteenth day of the ninth month, (Ji) told everyone, 'Coming cannot be stopped, going cannot be chased.' In the midst of composure, he heard the sound of a flying squirrel, and then said, 'It is this thing, not another thing. All of you, take good care and maintain (your original mind), I am leaving now.' After speaking, he passed away. After cremation, five-colored relics were collected, and a pagoda was built. The Jinshi (進士) Jiang Ji (江積) wrote the inscription. The fifth year of Gengshen (庚申) (800 AD). Emperor Wuzong (武宗) (named Yan (炎), reigned for six years) (840-846 AD). The first year of Huichang (會昌) of Xinyou (辛酉) (841 AD). The Chan master was the fifth-generation disciple of Dajian Huineng (大鑒慧能), Dinghui Zongmi Ji (定慧宗密寂) of Guifeng Caotang Temple (圭峰草堂寺). Master Mi (密) was the son of the He (何) family of Xichong (西充), Guozhou (果州). In the second year of Yuanhe (元和) (807 AD), he visited Master Yuan (圓) of Suizhou (遂州), who said, 'You should greatly promote the doctrine of perfect enlightenment.' Then he visited Zhonggong (忠公) of Jingnan (荊南) and Zhao Gong (照公) of Luoyang (洛陽), who both expected him to uphold the Mahayana Dharma. He went to Shangdu (上都) and paid respects to Master Qingliang Guan (清涼觀) with the etiquette of a teacher. Master Guan said, 'The Vairocana (毗盧遮那佛) Flower Adornment World (華藏世界), the one who can travel with me, is probably only you.' (Zongmi) returned to live in Caotang Temple (草堂寺) in Huxian (鄠縣), and soon moved to Guifeng (圭峰) in Zhongnan Mountain (終南山). During the Taihe (太和) period (827-835 AD), he was summoned to the capital, and from the emperor to the lower officials, all admired and sought his teachings. The Chancellor Pei Xiu (裴休) especially praised him for having entered the inner chamber. (Zongmi) believed that the Chan school and the Teaching school were mutually exclusive, so he wrote the 'Chan Yuan Quan (禪源詮)' to reconcile them. The emperor bestowed upon him a purple robe. Chancellor Xiao Fu (蕭俯) and Shangshu (尚書) Wen Zao (溫造) both consulted him and received the essentials of the Dharma. During the Kaicheng (開成) period (836-840 AD), the incident of forging sweet dew occurred, and the chancellors were massacred by eunuchs. Wang Ya (王涯), Jia Su (賈餗), Shu Yuanyu (舒元輿), and Li Xun (李訓) fled to Zhongnan Mountain (終南山). Li Xun asked to have his head shaved.
。尋趨鳳翔。時仇士良知之。捕密入左軍。面詰其罪。將加害。密怡然曰。識訓年深。豈遇厄而不濟。今日之事。死固甘心。中尉魚恒志奏釋之。朝士聞之。扼腕出涕。壽六十二。臘三十四。坐滅。塔于圭峰。謚曰定慧禪師。塔號青蓮。
青原下第四世潭州云巖無住祖示寂。
冬十一月二十六日。祖喚主事僧令備齋。來日有上座發去。遂示寂。壽六十。茶毗得舍利一千餘粒。敕謚無住大師。凈勝之塔。
寶鏡三昧曰。如是之法。佛祖密付。汝今得之。宜善保護。銀碗盛雪。明月藏鷺。類之弗齊。混則知處。意不在言。來機亦赴。動成窠臼。差落顧佇。背觸俱非。如大火聚。但形文彩。即屬染污。夜半正明。天曉不露。為物作則。用拔諸苦。雖非有為。不是無語。如臨寶鏡。形影相睹。汝不是渠。渠正是汝。如世嬰兒。五相完具。不去不來。不起不住。婆婆和和。有句無句。終不得物。語未正故。重離六爻。偏正回互。疊而為三。變盡成五。如荎草味。如金剛杵。正中妙挾。敲唱雙舉。通宗通涂。挾帶挾路。錯然則吉。不可犯忤。天真而妙。不屬迷悟。因緣時節。寂然昭著。細入無間。大絕方所。毫忽之差。不應律呂。今有頓漸。緣立宗趣。宗趣分矣。即是規矩。通宗趣極。真常流注。外寂中搖。系
【現代漢語翻譯】 現代漢語譯本：於是前往鳳翔。當時仇士良知道了這件事，秘密派人將他逮捕並帶入左軍，當面質問他的罪行，準備加以殺害。密禪師神色怡然地說：『我學習訓誨多年，難道會因為遇到危難而不能得救嗎？今天的事情，死也甘心。』中尉魚恒志上奏請求釋放了他。朝中的士大夫聽說了這件事，都扼腕嘆息，流下了眼淚。密禪師享年六十二歲，僧臘三十四年，坐化圓寂，塔葬于圭峰，謚號為定慧禪師，塔號為青蓮。
青原下第四世潭州云巖無住祖（云巖無住禪師）示寂。
冬十一月二十六日，無住祖（云巖無住禪師）叫來主事僧，令其準備齋飯，說：『明日有上座要出發離去。』於是示寂。享年六十歲，荼毗后得到舍利一千餘粒。朝廷敕謚為無住大師，塔名為凈勝之塔。
《寶鏡三昧》說：『這樣的法，佛祖秘密傳付。你現在得到了它，應該好好保護。就像銀碗盛著雪，明月藏著白鷺。類似卻不相同，混合則能知曉它的所在。意不在言語，來機也能應付。一動就成了窠臼，稍微差錯就會顧此失彼。背離和觸犯都是不對的，就像一大堆火焰。只要有形跡文采，就屬於染污。半夜裡正是光明，天亮了就不顯露。為萬物作法則，用來拔除各種痛苦。雖然不是有為法，也不是沒有言語。就像面對寶鏡，形和影互相照見。你不是它，它正是你。就像世上的嬰兒，五種相貌都完備。不去不來，不生不住。婆婆和和，有句無句。始終不能執著於物，因為言語還沒有真正表達。重離六爻，偏正互相回互。重疊而成為三，變化窮盡成為五。就像荎草的味道，就像金剛杵。正中巧妙地挾持，敲擊和歌唱同時舉起。通達宗門，通達途徑，挾帶和開路。錯雜反而吉祥，不可冒犯違逆。天真而玄妙，不屬於迷惑和覺悟。因緣時節到來，寂然顯現昭著。細微到沒有間隙，廣大到沒有方所。毫釐的差錯，不應和音律。現在有頓悟和漸悟，因為建立宗門和旨趣。宗門和旨趣分開了，就是規矩。通達宗門和旨趣的極致，真常之性如流水般流注。外表寂靜而內心搖動，維繫著……』
【English Translation】 English version: He then went to Fengxiang. At that time, Qiu Shiliang (a powerful eunuch) learned of this and secretly sent someone to arrest him and bring him to the Left Army. He was interrogated face to face about his crimes and was about to be killed. Chan Master Mi (referring to the person being discussed) said calmly: 'I have studied the teachings for many years, how could I not be saved when encountering difficulties? Today's matter, I am willing to die.' The Lieutenant Yu Hengzhi memorialized to release him. The officials in the court heard of this and lamented with tears. Chan Master Mi lived to be sixty-two years old, with thirty-four years as a monk. He passed away in meditation and was buried in a pagoda at Guifeng. He was posthumously named Chan Master Dinghui (Concentration and Wisdom), and the pagoda was named Qinglian (Azure Lotus).
The Fourth Generation of Qingyuan Lineage, Chan Master Yunyan Wuzhu (Cloud Cliff No Abode) of Tanzhou, passed away.
On the twenty-sixth day of the eleventh month of winter, Chan Master Wuzhu (Cloud Cliff No Abode) called the monk in charge and ordered him to prepare a vegetarian meal, saying: 'Tomorrow, a senior monk will depart.' Then he passed away. He lived to be sixty years old. After cremation, more than a thousand relics were obtained. The court posthumously named him Great Master Wuzhu (No Abode), and the pagoda was named Pure Victory Pagoda.
The Bao Jing San Mei (Jewel Mirror Samadhi) says: 'Such a Dharma, the Buddhas and Patriarchs secretly transmitted. Now that you have obtained it, you should protect it well. Like snow in a silver bowl, a white heron hidden in the bright moon. Similar but not the same, when mixed, one can know its location. The meaning is not in words, the coming opportunity can also be met. A movement becomes a rut, a slight error leads to looking back and hesitating. Turning away and touching are both wrong, like a great heap of fire. As long as there are forms and patterns, it belongs to defilement. In the middle of the night, it is bright, at dawn it is not revealed. Making rules for all things, using them to remove all suffering. Although it is not conditioned, it is not without words. Like facing a treasure mirror, form and shadow see each other. You are not it, it is exactly you. Like a baby in the world, with five complete features. Not going, not coming, not arising, not abiding. Babbling and harmonious, with phrases and without phrases. In the end, one cannot be attached to things, because the words have not yet expressed it correctly. The double Li hexagram, the partial and the correct reciprocate each other. Stacked to become three, the changes are exhausted to become five. Like the taste of the chi grass, like a vajra (diamond scepter). The wonderful holding in the center, knocking and singing are raised together. Penetrating the sect, penetrating the path, carrying and opening the way. Confusion is auspicious, not to be offended. Natural and wonderful, not belonging to delusion and enlightenment. When the conditions and time arrive, it is silently and clearly revealed. Subtle to the point of no gap, vast to the point of no place. A hair's breadth of difference does not correspond to the musical scale. Now there are sudden and gradual enlightenments, because of establishing the sect and its purpose. When the sect and its purpose are separated, it is the rule. Penetrating the ultimate of the sect and its purpose, the true and constant nature flows like water. The outside is silent and the inside is shaking, connecting...'
駒伏鼠。先聖悲之。為法檀度。隨其顛倒。以緇為素。顛倒想滅。肯心自許。要合古轍。請觀前古。佛道垂成。十劫觀樹。如虎之缺。如馬之馵。以有下劣。寶幾珍御。以有驚異。貍奴白牯。羿以巧力。射中百步。箭鋒相值。巧力何預。木人方歌。石女起舞。非情識到。寧容思慮。臣奉于君。子順於父。不順非孝。不奉非輔。潛行密用。如愚若魯。但能相續。名主中主。
禪師惟政入終南山避仇(后二年武宗毀法)。
政平原周氏子。得法于普寂。為北宗秀第三世。結廬太乙。太和中文宗嗜蛤蜊。海民供遞甚勞。一日御饌中有擘不張者。帝以其異。焚香祝之。乃開見菩薩形儀。梵相具足。遂奉貯以金粟檀合。賜興善寺。令僧眾瞻禮。宣問群臣。斯何祥也。相國李德裕奏曰。臣聞終南山有惟政禪師。大明佛法。可召問之。乃詔入宣問。政曰。物無虛應。此乃啟陛下之信心耳。故經云。應以此身得度者。即見此身而為說法。帝曰。菩薩身已見。未聞說法。政曰。陛下睹此為常耶。非常耶。信耶。不信耶。帝曰。希有之事。朕深信焉。政曰。陛下已聞說法竟。帝大悟。詔天下寺院。各立觀音像。留政內道場。累乞歸。詔住聖壽寺。武宗即位。政急入終南山。或問其故。曰吾避仇烏可已乎。及后廢教。其菩薩像。
【現代漢語翻譯】 現代漢語譯本 駒伏鼠：先聖對此感到悲憫，爲了佛法而行檀度（佈施），隨順眾生的顛倒妄想，將黑色的東西看作白色。當顛倒妄想滅除時，才能真心自許，要符合古人的道路。請看前古，佛道垂成，釋迦牟尼佛在菩提樹下觀樹十劫。如同老虎的跛足，如同馬的白蹄，因為有了這些下劣之處，才能得到寶貴的幾案和珍奇的御用之物。因為有了驚異之處，才會有貍奴（貓）和白牯（白牛）。后羿憑藉巧妙的射箭技術，能夠射中百步之外的目標，但箭鋒相值，這與巧力有什麼關係呢？木偶人在唱歌，石女在跳舞，如果不是情識到了極點，怎麼能容許這樣的思慮呢？臣子侍奉君主，兒子順從父親，不順從就不是孝，不侍奉就不是輔佐。潛藏行動，秘密運用，看起來像愚笨的人一樣。但能相續不斷，就是名副其實的主中之主。
禪師惟政入終南山避仇（唐武宗會昌二年，842年，武宗毀佛法）。
惟政禪師是平原周氏的兒子，從普寂禪師那裡得法，是北宗神秀的第三代弟子。他在太乙山結廬而居。唐文宗太和年間，文宗皇帝喜歡吃蛤蜊，沿海的百姓進貢蛤蜊非常勞苦。有一天，御膳中有一個蛤蜊怎麼也掰不開，皇帝覺得奇怪，焚香祝禱，蛤蜊打開后，裡面竟然是菩薩的形像，梵相具足。於是皇帝用金粟檀木盒子將菩薩像供奉起來，賜給興善寺，讓僧眾瞻仰禮拜。皇帝詢問群臣，這是什麼祥瑞之兆。相國李德裕奏曰：『臣聽說終南山有惟政禪師，精通佛法，可以召來詢問。』於是皇帝下詔召見惟政禪師，詢問此事。惟政禪師說：『事物沒有虛假的感應，這乃是開啟陛下之信心啊！所以經書上說，應以何種身形得度者，即現何種身形而為說法。』皇帝說：『菩薩的身形我已經見到了，但還沒有聽到說法。』惟政禪師說：『陛下看到這個是尋常的現象呢，還是不尋常的現象呢？是相信呢，還是不相信呢？』皇帝說：『這是希有的事情，朕深信不疑。』惟政禪師說：『陛下已經聽完說法了。』皇帝大悟。於是下詔天下寺院，各自設立觀音像。皇帝想留下惟政禪師在內道場，惟政禪師多次請求回去，皇帝下詔讓他住在聖壽寺。唐武宗即位（唐武宗會昌五年，845年），惟政禪師急忙進入終南山。有人問他原因，他說：『我避仇還來不及呢！』等到後來武宗皇帝廢除佛教，那個蛤蜊中的菩薩像...
【English Translation】 English version 'The Colt Subdues the Mouse': The ancient sages felt compassion for this. For the sake of the Dharma, they practiced dāna (generosity), following the inverted perceptions of beings, mistaking black for white. When inverted perceptions are extinguished, one can sincerely affirm oneself, conforming to the path of the ancients. Please observe the past; the Buddha's path was about to be accomplished; Śākyamuni Buddha contemplated the tree for ten kalpas (aeons). It is like the lameness of a tiger, or the white hoof of a horse; because of these inferiorities, one can obtain precious tables and rare imperial objects. Because of the astonishing, there are cats and white cows. Yi, with his skillful archery, could hit a target a hundred paces away, but when arrowheads meet, what does skill have to do with it? Wooden figures sing, stone women dance; if it were not for the extremity of emotional consciousness, how could such thoughts be allowed? A minister serves the ruler, a son obeys the father; disobedience is not filial piety, non-service is not assistance. Act in secret, use subtly, appearing as foolish as a simpleton. But if one can continue without interruption, one is truly the lord among lords.
Chan Master Weizheng entered Zhongnan Mountain to avoid persecution (in the second year of the Huichang era of Emperor Wuzong of Tang Dynasty, 842 AD, when Emperor Wuzong destroyed Buddhism).
Chan Master Weizheng was the son of the Zhou family of Pingyuan. He obtained the Dharma from Chan Master Puji and was the third-generation disciple of Shenxiu of the Northern School. He built a hut in Mount Taiyi. During the Taihe era of Emperor Wenzong of Tang Dynasty, the emperor loved to eat clams, and the people along the coast suffered greatly from offering clams as tribute. One day, there was a clam in the imperial meal that could not be opened. The emperor found it strange and burned incense to pray. When the clam was opened, it turned out to be an image of a Bodhisattva, with all the characteristics of a Brahma image. So the emperor enshrined the Bodhisattva image in a sandalwood box inlaid with gold, and bestowed it to Xing'an Temple, allowing the monks to pay homage. The emperor asked his ministers what auspicious sign this was. The Chancellor Li Deyu replied, 'I have heard that there is Chan Master Weizheng in Zhongnan Mountain, who is well-versed in the Buddha Dharma, and can be summoned to inquire.' So the emperor issued an edict summoning Chan Master Weizheng to inquire about this matter. Chan Master Weizheng said, 'Things do not respond falsely; this is to inspire Your Majesty's faith! Therefore, the scriptures say that whoever should be saved by what form, then that form will appear to preach the Dharma.' The emperor said, 'I have already seen the form of the Bodhisattva, but I have not heard the Dharma.' Chan Master Weizheng said, 'Does Your Majesty see this as an ordinary phenomenon, or an extraordinary phenomenon? Do you believe it, or do you not believe it?' The emperor said, 'This is a rare event, and I deeply believe it.' Chan Master Weizheng said, 'Your Majesty has already finished listening to the Dharma.' The emperor was greatly enlightened. So he issued an edict to all the temples in the world to establish images of Guanyin. The emperor wanted to keep Chan Master Weizheng in the inner monastery, but Chan Master Weizheng repeatedly requested to return, and the emperor issued an edict to let him live in Shengshou Temple. When Emperor Wuzong of Tang Dynasty ascended the throne (in the fifth year of the Huichang era of Emperor Wuzong of Tang Dynasty, 845 AD), Chan Master Weizheng hurriedly entered Zhongnan Mountain. Someone asked him the reason, and he said, 'I am in a hurry to avoid persecution!' Later, when Emperor Wuzong abolished Buddhism, the Bodhisattva image in the clam...
忽失所在(高僧傳作恒政)。
曹洞宗首建第一世祖
諱良價。會稽俞氏子。禮五泄默禪師出家。受具嵩山。首參南泉。次參溈山。嗣法雲巖。住洞山。
嗣洞山法同建宗旨曹山祖。
諱本寂。泉州莆田黃氏子。少業儒。年十九。出家于福州靈石。二十五圓具。尋謁洞山。得旨嗣法。造曹溪禮祖塔。自螺川還止臨川。以志慕六祖。乃名山為曹。大闡洞山宗猷。共設法藥。道合君臣。位彰偏正。天下翕然宗之。共稱曰曹洞宗。
壬戌二年。
青原下第五世曹洞宗第一世洞山祖嗣云巖宗統同法嗣曹山首建曹洞宗。
書法(書嗣統。同臨濟。書同建。同溈仰)。
安隱忍曰。單傳之道。自大鑒已后。裂為五宗。言詮雖異。未有不因事建立者。據悟繇可考也。洞山初見云巖。已悟無情說法之旨矣。又于默然良久處沉吟不決。非得其半。而昧其全乎。故云巖曰。如臨寶鏡。形影相睹。汝不是渠。渠正是汝。後過水睹影大徹。述偈云云。曹山亦有偈曰。渠無我即死。我無渠即余。渠如我即佛。我如渠即驢。父子祖孫。立言垂教。何其似歟。石頭參同契。多明暗回互之旨。云巖實闡明之。而洞山父子大彰其道。師法淵源。其來尚矣。
或問祥符曰。世尚唐虞。不聞並稱帝歷
【現代漢語翻譯】 現代漢語譯本 忽然不知去向（《高僧傳》中寫作恒政）。
曹洞宗的首位建立者，第一世祖師
法號良價（Liangjia），會稽（Kuaiji）俞氏之子。在五泄（Wuxie）默禪師（Mo Chanshi）處出家，在嵩山（Songshan）受具足戒。最初參訪南泉（Nanquan），之後參訪溈山（Weishan），繼承了云巖（Yunyan）的法脈，住在洞山（Dongshan）。
繼承洞山法脈，共同建立宗旨的曹山祖師
法號本寂（Benji），泉州（Quanzhou）莆田（Putian）黃氏之子。年少時學習儒學，十九歲在福州（Fuzhou）靈石（Lingshi）出家，二十五歲受具足戒。之後拜訪洞山，領悟旨意並繼承法脈。前往曹溪（Caoxi）禮拜六祖慧能（Huineng）的塔。從螺川（Luochuan）返回后住在臨川（Linchuan），因為仰慕六祖慧能，於是將山命名為曹山（Caoshan），大力闡揚洞山宗的宗旨，共同設立法藥，道理契合君臣之道，地位彰顯偏正之理，天下人都信服歸宗，共同稱之為曹洞宗。
壬戌二年（具體年份需要根據上下文確定，比如唐朝的壬戌年是公元842年）
青原（Qingyuan）下第五世，曹洞宗第一世，洞山祖師繼承云巖宗的宗統，與同法嗣的曹山共同建立曹洞宗。
書法（書嗣統，與臨濟宗相同；書同建，與溈仰宗相同）。
安隱忍說：『單傳的道，自從大鑒慧能（Dajian Huineng）之後，分裂為五宗。言語表達雖然不同，但沒有不是因事而建立的。根據悟繇（Wuyao）可以考證。洞山最初見到云巖，就已經領悟了無情說法的旨意了。又在默然良久之處沉吟不決，不是得到了它的一半，而迷惑了它的全部嗎？所以云巖說：『如臨寶鏡，形影相睹，你不是它，它正是你。』後來過河看到自己的影子而大徹大悟，寫了偈語等等。曹山也有偈語說：『它沒有我就會死，我沒有它就多餘。它像我就是佛，我像它就是驢。』父子祖孫，立言垂教，是多麼相似啊！石頭希遷（Shitou Xiqian）的《參同契》，多闡明暗中回互的旨意，云巖實際上闡明了它，而洞山父子大大地彰顯了它的道。師法的淵源，由來已久了。
有人問祥符（Xiangfu）說：『世人崇尚唐堯虞舜（Tang Yao Yu Shun），沒聽說過並稱帝歷（Dil")。
【English Translation】 English version Suddenly disappeared (the Biographies of Eminent Monks writes it as Hengzheng).
The first founder of the Caodong School, the first generation patriarch
His dharma name was Liangjia, son of the Yu family of Kuaiji. He left home at Zen Master Mo of Wuxie, and received full ordination at Songshan. He first visited Nanquan, then Weishan, and inherited the dharma lineage of Yunyan, residing at Dongshan.
Ancestor Caoshan, who inherited the Dongshan dharma and jointly established the school's tenets
His dharma name was Benji, son of the Huang family of Putian, Quanzhou. He studied Confucianism in his youth. At the age of nineteen, he left home at Lingshi in Fuzhou, and received full ordination at twenty-five. He then visited Dongshan, understood the meaning and inherited the dharma lineage. He went to Caoxi to pay respects to the Sixth Patriarch Huineng's pagoda. After returning from Luochuan, he resided in Linchuan. Because he admired the Sixth Patriarch, he named the mountain Caoshan, greatly expounding the tenets of the Dongshan school, jointly establishing the dharma medicine, the principles of which conformed to the way of the ruler and his subjects, and the position of which manifested the principles of partiality and correctness. All under heaven revered and followed him, and together called it the Caodong School.
In the second year of Renxu (the specific year needs to be determined based on the context, for example, the Renxu year of the Tang Dynasty was 842 AD)
The fifth generation under Qingyuan, the first generation of the Caodong School, Ancestor Dongshan inherited the lineage of Yunyan, and together with his dharma heir Caoshan, jointly established the Caodong School.
Calligraphy (writing the lineage, the same as the Linji School; writing together, the same as the Weiyang School).
An Yinren said: 'The way of single transmission, since Dajian Huineng, has split into five schools. Although the verbal expressions are different, none of them were not established because of events. According to Wuyao, it can be verified. When Dongshan first saw Yunyan, he had already understood the meaning of the insentient speaking dharma. And he hesitated and could not decide in the place of silent contemplation for a long time, wasn't it that he got half of it, and was confused about all of it? Therefore, Yunyan said: 'Like facing a precious mirror, the form and shadow see each other, you are not it, it is exactly you.' Later, he had a great enlightenment when he saw his shadow while crossing the river, and wrote a verse and so on. Caoshan also has a verse saying: 'It has no me, it will die, I have no it, I am superfluous. It is like me, it is a Buddha, I am like it, I am a donkey.' Father and son, grandfather and grandson, establishing words and teaching, how similar they are! Shitou Xiqian's 'Sandokai' mostly clarifies the meaning of mutual darkness and reciprocity, Yunyan actually clarified it, and Dongshan and his son greatly manifested its way. The source of the teacher's dharma, its origin is long ago.
Someone asked Xiangfu: 'The world admires Tang Yao and Yu Shun, but I have not heard of them being called Dil' together.'
。周開文武。何同紀王年。今溈仰曹洞。歲月后先。旺化彼此。何以並紀宗統。同編歲年。祥符曰。法王宗統。不侔於世主之治統。治統無二王之經。雖同時閏位。而大統必有專歸。宗統有大同之化。是以一世界佛說此法。不可說世界佛說亦然。主伴圓融。遠近互合。無邊剎境。自他不隔于毫端。十世古今。始終不離於當念。初非儱侗之言。抑豈瞞盰之說。一念普觀無量劫。無去無來亦無住。非惟理事無礙。實乃事事無礙。入斯法界。乃可明宗。會此宗趣。方堪垂統。道並行而不悖。何彼此之殊。法互動以相彰。寧后先之別。溈仰曹洞。並紀同編。正如放勛重華。合稱唐虞之盛。文謨武烈。丕肇成周之隆。紀歲年而不局歲年。在世史亦有之矣。孟子不云乎。先聖后聖。其揆一也。智者大師悟法華三昧。見靈山一會。儼然未散。豈欺我哉。
禪師馬祖支下杭州鹽官海昌院悟空齊安寂。
安唐系之英。深避世榮。終秘氏族。母夢日兆祥而誕。有神光下燭。數歲。異僧款門。見而摩頂曰。鳳穴振儀。龍宮藏寶。紹終之業。其在斯乎。及丱。亟請出家。父母訶止之。安曰。祿利之養。止於親耳。冥報之利。不其遠耶。圭組之榮。止於家耳。濟拔之益。不其廣耶。二親感其言。聽依本郡云琮禪師剃染。詣南嶽智嚴律
【現代漢語翻譯】 現代漢語譯本： 周朝開創了文治和武功的盛世，為何要與紀王（具體指哪位紀王需要根據上下文確定）的年代相提並論呢？如今的溈仰宗（溈山靈祐禪師和仰山慧寂禪師所創）和曹洞宗（洞山良價禪師和曹山慧霞禪師所創），在時間上有先後之分，教化也有各自的側重，為何要將它們的宗統並列在一起，共同編入歷史年表呢？ 祥符年間（宋真宗年號，1008-1016年）有人說：『佛法的宗統，不同於世俗君主的統治系統。』世俗的統治不能有兩個君王，即使同時有攝政或並立的情況，最終的大統必然會有一個明確的歸屬。而佛法的宗統具有大同的教化，因此一個世界中的佛所說的法，其他不可說世界中的佛所說的法也是一樣的。主體和客體圓融無礙，遠和近相互融合，無邊無際的剎土世界，自己和他人之間的差別小到如同毫毛的末端。十世的古今，始終不離於當下的這一念。這絕不是含糊不清的言論，難道是欺騙隱瞞的說法嗎？一念可以普遍觀照無量劫的時間，沒有過去，沒有未來，也沒有停留。不僅是理和事之間沒有障礙，實際上是事和事之間也沒有障礙。進入這樣的法界，才可以明白宗門的真諦。領會了這種宗門的旨趣，才能夠堪當垂範後世的宗統。 道並行而不互相違背，哪裡會有彼此的差別呢？佛法相互交融而彰顯，哪裡會有先後的分別呢？溈仰宗和曹洞宗，並列記載在同一歷史年表中，正如堯（放勛）和舜（重華）合稱為唐虞盛世一樣，文王的謀略和武王的功業，開創併成就了成周的隆盛。在記錄年代時不侷限於年代本身，在世俗的歷史中也是有這樣的例子的。《孟子》不是說過嗎？先聖和后聖，他們的道理是一樣的。智者大師在領悟《法華經》的三昧時，見到靈山法會（釋迦牟尼佛在靈鷲山舉行的法會）的場景，彷彿還沒有散去，這難道會欺騙我們嗎？ 禪師悟空齊安寂，是馬祖道一禪師門下，住在杭州鹽官海昌院。 安禪師是安唐（具體指哪個安唐需要根據上下文確定）世系的英才，他深深地避開世俗的榮華，最終隱瞞了自己的氏族。他的母親夢見太陽而懷孕，有神光照耀下來。他幾歲的時候，有奇異的僧人來到他家門前，看到他就撫摸他的頭頂說：『鳳穴將要振興禮儀，龍宮將要藏匿珍寶，繼承和完成這項事業的，恐怕就是這個人了。』等到他成年的時候，就急切地請求出家，他的父母呵斥阻止他。安禪師說：『俸祿的供養，只能養活父母罷了，冥冥之中的福報，難道不是更加長遠嗎？高官厚祿的榮耀，只能光耀門楣罷了，濟世拔苦的利益，難道不是更加廣闊嗎？』他的父母被他的話所感動，聽從了他的意願，讓他跟隨本郡的云琮禪師剃度出家，前往南嶽智嚴律寺。
【English Translation】 English version: The Zhou dynasty inaugurated an era of flourishing culture and military prowess. Why then, should it be compared to the era of King Ji (specific reference to which King Ji needs context)? Now, the schools of Weiyang (founded by Zen Master Weishan Lingyou and Yangshan Huiji) and Caodong (founded by Zen Master Dongshan Liangjie and Caoshan Benji) have temporal precedence and subsequent differences, and their teachings have their own emphasis. Why should their lineages be placed together and jointly incorporated into the historical annals? During the Xiangfu era (reign of Emperor Zhenzong of Song, 1008-1016 AD), someone said: 'The lineage of the Dharma King is different from the system of governance of secular rulers.' Secular rule cannot have two kings; even if there are regencies or parallel situations, the ultimate sovereignty must have a clear attribution. The lineage of the Dharma has the teaching of great unity, so the Dharma spoken by the Buddha in one world is the same as the Dharma spoken by the Buddhas in other unspeakable worlds. The subject and object are perfectly integrated, the near and far are mutually integrated, and in the boundless Buddha-lands, the difference between oneself and others is as small as the tip of a hair. The past and present of the ten ages are always inseparable from the present moment. This is by no means ambiguous language; is it a deceptive and concealing statement? A single thought can universally contemplate immeasurable kalpas of time, with no past, no future, and no dwelling. Not only is there no obstruction between principle and phenomena, but in reality, there is no obstruction between phenomena and phenomena. Entering such a Dharma realm, one can understand the true essence of the Zen school. Comprehending this Zen school's purpose, one can be worthy of being a lineage that serves as a model for future generations. The paths run parallel without contradicting each other, so where would there be differences between each other? The Dharmas intermingle and manifest each other, so where would there be distinctions of precedence? The Weiyang and Caodong schools are recorded together in the same historical annals, just as Yao (Fangxun) and Shun (Chonghua) are jointly referred to as the flourishing era of Tang and Yu, and the strategies of King Wen and the achievements of King Wu inaugurated and accomplished the prosperity of the Zhou dynasty. Recording the years without being limited to the years themselves is also found in secular history. Did not Mencius say? The former sages and the later sages, their principles are the same. When the Great Master Zhiyi realized the Samadhi of the Lotus Sutra, he saw the scene of the Vulture Peak Assembly (the assembly held by Shakyamuni Buddha on Vulture Peak), as if it had not yet dispersed; would this deceive us? Zen Master Wukong Qi Anji, was a disciple of Zen Master Mazu Daoyi, residing at Haichang Monastery in Yanguan, Hangzhou. Zen Master An was a talent of the An Tang lineage (specific reference to which An Tang needs context), he deeply avoided worldly glory and ultimately concealed his clan. His mother dreamed of the sun and became pregnant, and a divine light shone down. When he was a few years old, a strange monk came to his door, saw him, and stroked his head, saying: 'The phoenix nest will revive rituals, the dragon palace will hide treasures, and the one who will inherit and complete this task is probably this person.' When he came of age, he eagerly requested to leave home, but his parents scolded and stopped him. Zen Master An said: 'The support of salary can only support parents, but the benefit of the unseen, is it not more far-reaching? The glory of high office can only glorify the family, but the benefit of helping the world and relieving suffering, is it not more extensive?' His parents were moved by his words and listened to his wishes, allowing him to be tonsured and ordained by Zen Master Yun Cong of his prefecture, and to go to Zhiyan Vinaya Temple in Nanyue.
師乞戒。聞大寂祖開法江西。振錫造焉。寂委蛻。安盡禮心喪。時春秋已逾七十。游越之蕭山法樂寺。見古屋頹垣。荒寒可掬。乃宴坐煙蘿。未久之間。海昌有法昕者。肇葺禪居。請安主法。四方參眾。翕然麇至。安不言寒暑。不下堂廡。無流盻。無傾聽。而挺身魁岸。相好莊嚴。眉毫紺垂。顱犀圓聳。望之者如仰嵩華。而揖滄溟。曾無測其高深也。時宣宗為武宗所忌。隱曜緇林。周遊叢席。將至海昌。安懸知之。接待有異。乃語之曰。時節至矣。無滯泥蟠。囑以佛法。而津之行。后武宗崩。左神䇿軍中尉諷宰臣百官迎而立之。聞安已寂。愴悼久之。敕謚悟空大師。御製詩篇追悼焉。
癸亥三年。
毀像法筑望仙觀于禁中 發明(書毀像法于上。筑望仙觀于下。見為方士所惑也。明矣)。
時有方士趙歸真。授帝以延年之術。寵遇無比。每一對揚。排毀釋氏。與羅浮道士鄧元起。南嶽劉玄靖等。同謗佛法。欲盡芟除。乃下詔廢天下釋教。
法寶大師玄暢抗表論諫弗聽。
暢纂輯古今經史。上表箋論諫。帝為趙歸真蠱惑已深。不省。
祥符蔭曰。宇文邕滅佛法。隋開皇辛亥歲。太府丞趙文昌。入冥見邕受極罪。寄語文帝拔救。周世宗澄汰勒立僧帳。大漸之時。見招惡報。亦有入冥
【現代漢語翻譯】 現代漢語譯本： 師父乞求受戒。聽聞大寂禪師在江西開創佛法，於是拄著錫杖前去拜訪。大寂禪師圓寂后，安禪師盡心盡力地操辦喪事。當時安禪師的年齡已經超過七十歲。他遊歷到越地的蕭山法樂寺，看到古老的房屋倒塌，荒涼寒冷的樣子讓人感到惋惜。於是就在長滿煙霧和藤蘿的地方靜坐。沒過多久，海昌有個叫法昕的人，開始修復禪房，請安禪師來主持佛法。四面八方的參禪者，都聚集到這裡。安禪師不顧寒冷和炎熱，不下禪堂，不左顧右盼，也不側耳傾聽，但是他身材魁梧高大，相貌莊嚴美好，眉毛上的毫毛呈現紺色下垂，頭頂的肉髻圓潤高聳。仰望他的人，就像仰望嵩山和華山一樣，又像面對著浩瀚的滄海。沒有人能夠測量出他的高深莫測。當時宣宗皇帝因為被武宗皇帝所猜忌，所以隱姓埋名地在僧人中生活，周遊于各個寺廟。將要到達海昌的時候，安禪師事先就知道這件事，接待他的方式與衆不同。於是對宣宗皇帝說：『時機到了，不要停留在污泥之中。』囑咐他佛法，然後送他離開。後來武宗皇帝駕崩，左神策軍中尉勸說宰相和百官迎接宣宗皇帝即位。宣宗皇帝聽說安禪師已經圓寂，悲傷哀悼了很久。下令追諡安禪師為悟空大師，親自作詩來追悼他。
會昌三年（843年）。
毀壞佛像，在皇宮中建造望仙觀（從上面記載的毀壞佛像，在下面建造望仙觀這件事來看，宣宗皇帝是被方士所迷惑，這是很明顯的）。
當時有個方士叫趙歸真，教給皇帝延年益壽的法術，皇帝對他非常寵信，待遇無比優厚。趙歸真每次和皇帝對話，都詆譭釋迦牟尼。他和羅浮山的道士鄧元起，南嶽的劉玄靖等人，一起誹謗佛法，想要全部剷除佛教。於是皇帝下詔廢除天下的佛教。
法寶大師玄暢上書論述勸諫，皇帝不聽。
玄暢蒐集整理古今的經書和史書，上表章論述勸諫。皇帝被趙歸真蠱惑已經很深，沒有采納他的意見。
祥符蔭說：宇文邕（北周武帝）滅佛法，隋朝開皇辛亥年（591年），太府丞趙文昌，進入陰間看見宇文邕受到極重的罪罰，托他帶話給隋文帝，希望隋文帝能夠救他脫離苦海。周世宗（柴榮）整頓僧侶，設立僧籍。臨死的時候，看見自己召來的惡報，也有進入陰間的。
【English Translation】 English version: The master begged for ordination. Having heard that Great Master Daji was propagating the Dharma in Jiangxi, he went there with his staff. After Daji's passing, An observed the mourning rites with utmost sincerity. At that time, he was over seventy years old. He traveled to Fale Temple in Xiaoshan, Yue, and seeing the dilapidated old buildings and desolate surroundings, he felt a deep sense of sorrow. He then sat in meditation amidst the misty vines. Before long, a man named Faxin from Haichang began to repair the meditation hall and invited An to preside over the Dharma. Monks and laypeople from all directions gathered there. An disregarded the cold and heat, never left the hall, did not look around, nor did he listen intently, yet his body was tall and imposing, his appearance dignified and serene, the white hair between his eyebrows drooped down, and the protuberance on the crown of his head was round and prominent. Those who looked upon him felt as if they were gazing at Mount Song and Mount Hua, or facing the vast ocean. No one could fathom his depth.
At that time, Emperor Xuanzong, being wary of Emperor Wuzong, concealed his identity among the monks, traveling from temple to temple. When he was about to arrive in Haichang, An knew of it beforehand and received him in a special manner. He then said to Emperor Xuanzong: 'The time has come, do not remain stuck in the mud.' He instructed him in the Dharma and then sent him on his way. Later, Emperor Wuzong passed away, and the military commissioner of the Left Shence Army persuaded the prime minister and officials to welcome Emperor Xuanzong to the throne. Upon hearing that An had already passed away, Emperor Xuanzong grieved for a long time. He ordered that An be posthumously honored as Great Master Wukong and composed poems in his memory.
In the third year of Huichang (843 AD).
Images of Buddhas were destroyed, and the Wangxian Temple (Temple of Gazing at Immortals) was built in the imperial palace (From the above record of destroying Buddha images and building the Wangxian Temple below, it is clear that Emperor Xuanzong was deluded by Taoist priests).
At that time, there was a Taoist priest named Zhao Guizhen, who taught the emperor the art of prolonging life. The emperor favored him greatly and treated him with unparalleled generosity. Every time Zhao Guizhen spoke with the emperor, he denigrated Shakyamuni. Together with Taoist Deng Yuanqi from Mount Luofu and Liu Xuanjing from Mount Nanyue, they slandered the Buddha Dharma, wanting to eradicate Buddhism completely. Therefore, the emperor issued an edict to abolish Buddhism throughout the land.
Great Master of Dharma Treasure, Xuanchang, submitted a memorial arguing against this, but the emperor did not listen.
Xuanchang collected and compiled ancient and modern scriptures and historical records, and submitted a memorial arguing against the edict. The emperor was deeply deluded by Zhao Guizhen and did not heed his advice.
Xiangfu Yin said: Emperor Wu of Northern Zhou (Yuwen Yong) destroyed the Buddha Dharma. In the year Xinhai of the Kaihuang era of the Sui Dynasty (591 AD), Zhao Wenchang, the vice minister of the Taifu, entered the underworld and saw Yuwen Yong suffering extreme punishment. He asked him to convey a message to Emperor Wen of Sui, hoping that Emperor Wen could save him from suffering. Emperor Shizong of Zhou (Chai Rong) rectified the sangha and established a register of monks. At the time of his death, he saw the evil retribution he had brought upon himself, and some also entered the underworld.
。見其與贊成澄汰者。同受刑獄。此皆記載聞見。彰彰不誣。然則武宗不悔於後來歸真能登于仙籍者。未之有也。噫。以一時之愚惑。受無窮之劇報。凡諸王臣。其慎鑒哉。
甲子四年。
乙丑五年。
丙寅六年。
宣宗(名忱在位十三年)。
宣宗丁卯大中元年。
詔復興佛法禪師龜洋慧忠隱跡入山。
忠嗣草菴義。義嗣曹山。會昌初。詔天下廢釋氏教。及宣宗即位。詔重興之。而忠笑曰。仙去者未必受箓。成佛者未必須僧。遂過中不食。不宇而禪。跡不出山者。三十年。以三偈自見曰。雪后始知松柏操。云收方見濟淮分。不因世主令還俗。那見雞群與鶴群。多年塵土自騰騰。雖著伽黎未是僧。今日歸來酬本志。不妨留髮候然燈。形容雖變道常存。混俗心源亦不昏。試讀善財巡禮偈。當時豈例是沙門。
禪師宣鑒開法德山全奯來參。
武陵太守薛延望。再崇德山精舍。號古德禪院。請鑒居之。大闡玄風。上堂。若也於己無事。則勿妄求。妄求而得。亦非得也。汝但無事於心。無心於事。則虛而靈。寂而妙。若毫端許言本末者。皆為自欺。何故。毫釐繫念。三塗業因。瞥爾情生。萬劫羈鎖。聖名凡號。儘是虛聲。殊相劣形。皆為幻色。汝欲求之。得無累乎。
【現代漢語翻譯】 現代漢語譯本：看到那些與贊成清除佛教的人一同遭受刑罰，這些都是記載在案、親眼所見，清清楚楚，絕非虛假。如此說來，武宗（唐武宗，814-846）後來歸真，能夠登上仙籍的，從未有過。唉，因為一時的愚蠢迷惑，遭受無窮的巨大報應，各位王公大臣，可要謹慎借鑑啊！
甲子四年（844）。
乙丑五年（845）。
丙寅六年（846）。
宣宗（唐宣宗，810-859，名忱，在位十三年）。
宣宗丁卯大中元年（847）。
下詔恢復佛法，禪師龜洋慧忠（慧忠禪師，生卒年不詳）隱居山林。
慧忠傳法給草菴義（草菴義懷禪師，生卒年不詳），義傳法給曹山（曹山禪師，840-901）。會昌（唐武宗會昌，841-846）初年，朝廷下詔在全國廢除佛教。等到宣宗（唐宣宗，810-859）即位，下詔重新興盛佛教。而慧忠（慧忠禪師，生卒年不詳）笑著說：『仙逝的人未必需要道箓，成佛的人未必必須是僧人。』於是過了中午就不再進食，不住在寺廟而禪修，隱居山林三十年。用三首偈語來表達自己的心志：『雪后才知道松柏的節操，雲散后才看到濟水和淮河的分界。不是因為皇帝下令還俗，哪裡能看到雞群中的鶴群。多年來塵土飛揚，即使穿著袈裟也不是僧人。今天回來是爲了酬謝本來的志向，不妨留著頭髮等待燃燈佛。形容雖然改變了，道卻長存，混跡於世俗，心源也不昏昧。試著讀讀善財童子參訪的偈語，當時難道都是沙門嗎？』
禪師宣鑒（德山宣鑒禪師，782-865）開法，德山全奯（德山宣鑒禪師，782-865）前來參拜。
武陵太守薛延望（薛延望，生卒年不詳）再次修繕德山精舍，命名為古德禪院，請宣鑒（德山宣鑒禪師，782-865）居住在那裡，大力闡揚玄妙的禪風。上堂說法：『如果自己心中沒有事，就不要胡亂追求。胡亂追求而得到的，也不是真正得到的。你們只要心中沒有事，對事沒有心，那麼就會虛靜而靈妙，寂靜而玄妙。如果稍微有一點點執著于言語的本末，都是在欺騙自己。為什麼呢？稍微有一點點念頭，就會種下三塗（地獄、餓鬼、畜生）的業因；稍微產生一點點情慾，就會被束縛在萬劫之中。聖人的名號、凡人的稱呼，都是虛假的聲名；不同的相貌、低劣的形體，都是虛幻的色相。你們如果想要追求這些，難道不會被它們所累嗎？』
【English Translation】 English version: Seeing those who agreed with the purging of Buddhism suffering punishments together, these are all recorded and witnessed, clear and not false. Therefore, Emperor Wuzong (Emperor Wuzong of Tang, 814-846) later returned to truth and was able to ascend to the ranks of immortals, which has never happened. Alas, because of temporary foolishness and confusion, one suffers endless and enormous retribution. All princes and ministers, be cautious and learn from this!
Year four of Jiazi (844).
Year five of Yichou (845).
Year six of Bingyin (846).
Emperor Xuanzong (Emperor Xuanzong of Tang, 810-859, personal name Chen, reigned for thirteen years).
Year one of Dazhong, Dingmao, of Emperor Xuanzong (847).
An edict was issued to restore Buddhism. Chan Master Guiyang Huizhong (Chan Master Huizhong, dates unknown) hid his tracks and entered the mountains.
Huizhong (Chan Master Huizhong, dates unknown) transmitted the Dharma to Cao'an Yi (Chan Master Cao'an Yihuai, dates unknown), and Yi transmitted it to Caoshan (Chan Master Caoshan, 840-901). In the early years of Huichang (Huichang era of Emperor Wuzong of Tang, 841-846), the court issued an edict to abolish Buddhism throughout the country. When Emperor Xuanzong (Emperor Xuanzong of Tang, 810-859) ascended the throne, he issued an edict to revive it. Huizhong (Chan Master Huizhong, dates unknown) smiled and said, 'Those who depart as immortals do not necessarily need Taoist registers, and those who become Buddhas do not necessarily have to be monks.' Therefore, he stopped eating after noon, did not live in temples but practiced Chan, and remained in the mountains for thirty years. He expressed his aspirations with three verses: 'Only after the snow do we know the integrity of pine and cypress, and only after the clouds disperse do we see the division of the Ji and Huai rivers. If it were not for the emperor's order to return to secular life, where would we see cranes among chickens? For many years, dust has been flying, and even wearing a kasaya does not make one a monk. Today I return to fulfill my original aspiration, and it does not matter if I keep my hair and wait for Dipamkara Buddha. Although the appearance changes, the Dao remains constant, and even when mixed with the world, the source of the mind is not obscured. Try reading the verses of Sudhana's pilgrimage; were they all Shramanas at that time?'
Chan Master Xuanjian (Chan Master Deshan Xuanjian, 782-865) opened the Dharma, and Deshan Quanhu (Chan Master Deshan Xuanjian, 782-865) came to pay respects.
The prefect of Wuling, Xue Yanwang (Xue Yanwang, dates unknown), renovated the Deshan Hermitage again, naming it the Gude Chan Monastery, and invited Xuanjian (Chan Master Deshan Xuanjian, 782-865) to reside there, greatly expounding the profound Chan style. He ascended the hall and said, 'If you have nothing in your own mind, do not seek recklessly. What you obtain by reckless seeking is not truly obtained. You only need to have no affairs in your mind and no mind in affairs, then you will be empty and spiritual, silent and wondrous. If you cling even slightly to the beginning and end of words, you are deceiving yourself. Why? A slight thought will plant the karmic cause of the three evil realms (hell, hungry ghosts, animals); a slight arising of desire will bind you in countless kalpas. The names of saints and the titles of ordinary people are all false names; different appearances and inferior forms are all illusory forms. If you want to seek these, will you not be burdened by them?'
及其厭之。又成大患。終為無益。奯泉州柯氏子。少落髮。稟戒習經律諸部。值沙汰。隱於鄂州湖邊。來參德山。上法堂瞻視。山曰。作么。奯便喝。山曰。老僧過在甚麼處。曰兩重公案。乃下參堂。山曰。這個阿師。稍似個行腳人。至來日上問訊。山曰。阇黎是昨日新到否。曰是。曰甚麼處學得這虛頭來。曰。全奯終不自謾。曰他后不得孤負老僧。
禪師義存自洞山來參德山有省。
存泉州南安曾氏子。久歷禪會。在洞山作飯頭。淘米次。洞問淘沙去米。淘米去沙。存曰。沙米一時去。洞曰。大眾吃甚麼。存遂覆卻米盆。洞曰。據子因緣。合在德山。遂謁德山。問從上宗乘。學人還有分也無。山打一棒曰。道什麼。存曰。不會。至明日請益。山曰。我宗無語句。實無一法與人。存有省。
祥符蔭曰。古人一言半句。能洞見學者之精神。如洞山之於雪峰者。不一而足。師資之間。豈不在眼明心直哉。德山之道。以巖頭雪峰而大。峰一傳而得雲門。三傳而得法眼。兩宗發源于雪峰。而皆浚自洞山。阡陌無分。水乳一色。古人何嘗有彼此之見乎。
戊辰二年。
第十世洪州黃檗斷際祖示寂塔曰廣業。
祖晦跡洪州開元。刺史裴休延入府署。執弟子禮。及鎮宛陵。建剎延祖。亦以黃檗
【現代漢語翻譯】 現代漢語譯本： 他們非常厭惡他，這又成了一個大麻煩，最終毫無益處。奯（音huò）是泉州柯氏的兒子，年輕時就剃度出家，受持戒律，學習經律各部。遇到沙汰（指唐武宗會昌五年（845年）滅佛事件），便隱居在鄂州湖邊。後來參訪德山。他登上法堂瞻仰，德山問道：『作什麼？』奯便大喝一聲。德山說：『老僧哪裡有過錯？』奯說：『兩重公案。』於是下堂參禪。德山說：『這個阿師，稍微像個行腳僧。』到第二天早上，奯前去問訊，德山問道：『阇黎（音shélí，意為出家人）是昨天新到的嗎？』奯回答：『是。』德山說：『從什麼地方學來這些虛頭？』奯說：『全奯終究不會自欺。』德山說：『以後不得辜負老僧。』
禪師義存從洞山來參訪德山，有所領悟。
義存是泉州南安曾氏的兒子，長期在禪宗寺院修行。在洞山擔任飯頭（負責煮飯的僧人）。一次淘米時，洞山問道：『淘沙去米，還是淘米去沙？』義存回答：『沙米一時去。』洞山說：『大眾吃什麼？』義存於是把米盆打翻。洞山說：『依你的因緣，適合去德山。』於是義存去拜見德山，問道：『從上宗乘（指禪宗），學人還有份嗎？』德山打了他一棒，說：『道什麼？』義存說：『不會。』到第二天，義存請求開示，德山說：『我宗無語句，實在沒有一法可以給人。』義存有所領悟。
祥符蔭說：『古人一言半句，就能洞見學者的精神。如同洞山對於雪峰，這樣的例子不止一個。師徒之間，難道不在於眼明心直嗎？德山之道，因為巖頭、雪峰而發揚光大。雪峰一傳而得雲門，三傳而得法眼。兩宗都發源於雪峰，而都出自洞山。阡陌沒有區分，水乳融為一色。古人何嘗有彼此之見呢？』
戊辰二年（848年）。
第十世洪州黃檗斷際禪師圓寂，塔名為廣業。
斷際禪師隱居在洪州開元寺，刺史裴休邀請他到府署，行弟子之禮。等到裴休鎮守宛陵時，建造寺廟來迎請斷際禪師，也稱之為黃檗。
【English Translation】 English version: They greatly detested him, and it became a major problem, ultimately proving useless. Huo, the son of the Ke family of Quanzhou, became a monk at a young age, receiving precepts and studying various sections of the scriptures and Vinaya. Encountering the suppression of Buddhism (referring to the Great Anti-Buddhist Persecution of Huichang in 845 AD during the reign of Emperor Wuzong of Tang), he went into seclusion by the lake in Ezhou. Later, he visited Deshan. He ascended the Dharma Hall to pay respects, and Deshan asked, 'What are you doing?' Huo immediately shouted. Deshan said, 'Where has this old monk erred?' Huo said, 'A double case.' Then he went down to the meditation hall. Deshan said, 'This Acharya (meaning a monk), somewhat resembles a traveling monk.' The next morning, Huo went to inquire, and Deshan asked, 'Are you a newcomer, Acharya?' Huo replied, 'Yes.' Deshan said, 'Where did you learn these empty tricks?' Huo said, 'Quan Huo will never deceive himself.' Deshan said, 'In the future, do not let down this old monk.'
Chan Master Yicun came from Dongshan to visit Deshan and had an awakening.
Yicun was the son of the Zeng family of Nan'an, Quanzhou, and had practiced in Chan monasteries for a long time. He worked as a cook (the monk in charge of cooking) in Dongshan. Once, while washing rice, Dongshan asked, 'Are you washing away the sand to get the rice, or washing away the rice to get the sand?' Yicun replied, 'The sand and rice are washed away at the same time.' Dongshan said, 'What will the assembly eat?' Yicun then overturned the rice pot. Dongshan said, 'According to your karma, you are suited for Deshan.' So Yicun went to see Deshan and asked, 'In the Supreme Vehicle (referring to Chan Buddhism), do students have a share?' Deshan struck him with a staff and said, 'What are you saying?' Yicun said, 'I don't understand.' The next day, Yicun asked for instruction, and Deshan said, 'My school has no words, and there is truly no Dharma to give to anyone.' Yicun had an awakening.
Xiangfu Yin said, 'The ancients, with a word or half a sentence, could see through the spirit of the student. Like Dongshan's understanding of Xuefeng, there are many such examples. Isn't the relationship between teacher and disciple based on clear eyes and a straightforward mind? The Way of Deshan was greatly developed by Yantou and Xuefeng. Xuefeng passed it on to Yunmen, and three generations later to Fayan. Both schools originated from Xuefeng, and both came from Dongshan. There is no distinction between fields, and they are as inseparable as water and milk. How could the ancients have had any sense of otherness?'
In the second year of Wuchen (848 AD).
The tenth generation Hongzhou Huangbo Duanji Chan Master passed away, and his pagoda was named Guangye.
Duanji Chan Master lived in seclusion at Kaiyuan Temple in Hongzhou, and the prefectural governor Pei Xiu invited him to the government office, treating him with the respect due to a disciple. When Pei Xiu was stationed in Wanling, he built a temple to welcome Duanji Chan Master, also calling it Huangbo.
名之。休一日托一尊佛于祖前跪曰。請師安名。祖召曰。裴休。休應諾。祖曰。與汝安名竟。休禮謝。休一日以所解一編呈祖。祖略不披閱。良久曰。會么。裴曰未測。祖曰。若便恁么會去。猶校些子。若也形於紙墨。何有吾宗。休乃呈偈一章曰。自從大士傳心印。額有圓珠七尺身。掛錫十年棲蜀水。浮杯今日渡漳濵。一千龍象隨高步。萬里香花結勝因。擬欲事師為弟子。不知將法付何人。祖答偈曰。心如大海無邊際。口吐紅蓮養病身。自有一雙無事手。不曾低揖等閑人。祖在鹽官殿上禮佛次。時宣宗為沙彌。問曰。不著佛求。不著法求。不著僧求。長老禮拜。當何所求。祖曰。不著佛求。不著法求。不著僧求。常禮如是事。沙彌曰。用禮何為。祖便掌。沙彌曰。太粗生。祖曰。這裡是甚麼所在。說粗說細。隨後又掌。
寂音洪題祖錄曰。斷際之所養。峻嚴廣大。其語言斷斷如藥石。深可以治晚世學者之病。是知其言蓋所養也。卷舒放肆。驅逐邪妄。開闢正信。直明一心。以歸合佛祖之言。可謂深渺宕肆。大哉洋洋乎。光明之言也。
歷年表曰。自南嶽青原分嗣大鑒于開元二年。至大中二年。凡一百三十五年。南嶽中更大慧大寂大智斷際四世。大慧以無相三昧。心地法眼。直接上根。六人共證法體。而大
【現代漢語翻譯】 現代漢語譯本 （裴）休有一天托著一尊佛像在（黃檗）希運禪師（祖）面前跪著說：『請師父為（佛像）安名。』（黃檗）希運禪師（祖）叫道：『（裴）休。』（裴）休應諾。（黃檗）希運禪師（祖）說：『為你安名完畢。』（裴）休行禮拜謝。（裴）休有一天將自己所理解的一本書呈給（黃檗）希運禪師（祖）。（黃檗）希運禪師（祖）略微也不翻閱，過了很久說：『會了嗎？』（裴）休說：『未能測度。』（黃檗）希運禪師（祖）說：『如果就這麼會了去，還差一點。如果也形於紙墨，哪裡有我的宗門？』（裴）休於是呈上一首偈語說：『自從大士（指菩薩）傳心印，額有圓珠七尺身。掛錫十年棲蜀水，浮杯今日渡漳濵。一千龍象隨高步，萬里香花結勝因。擬欲事師為弟子，不知將法付何人。』（黃檗）希運禪師（祖）回答偈語說：『心如大海無邊際，口吐紅蓮養病身。自有一雙無事手，不曾低揖等閑人。』（黃檗）希運禪師（祖）在鹽官殿上禮佛時，當時（唐）宣宗（李忱）為沙彌，問道：『不著佛求，不著法求，不著僧求，長老禮拜，當求什麼？』（黃檗）希運禪師（祖）說：『不著佛求，不著法求，不著僧求，常禮如是事。』沙彌說：『用禮拜做什麼？』（黃檗）希運禪師（祖）便打了他一掌。沙彌說：『太粗魯。』（黃檗）希運禪師（祖）說：『這裡是什麼地方？說粗說細。』隨後又打了他一掌。
（寂音）洪題在《祖錄》中說：『（黃檗）斷際禪師所培養的，峻嚴廣大。他的語言斷斷續續如藥石，深深地可以醫治晚世學者的病。由此可知他的言語是經過培養的。卷舒放肆，驅逐邪妄，開闢正信，直明一心，以歸合佛祖的言語。可謂深渺宕肆，偉大啊，洋洋乎，光明的言語啊。』
《歷年表》中說：『自從南嶽（懷讓禪師）青原（行思禪師）在開元二年（714年）分嗣大鑒（慧能禪師），至大中二年（848年），共一百三十五年。南嶽（懷讓禪師）中更大慧（慧忠國師）、大寂（馬祖道一）、大智（石頭希遷）、斷際（黃檗希運）四世。大慧（慧忠國師）以無相三昧，心地法眼，直接上根，六人共同證得法體，而大（寂）』
【English Translation】 English version One day, Pei Xiu, holding a Buddha statue, knelt before the Master (Huangbo Xiyun) and said, 'Please, Master, give a name to (the Buddha statue).' The Master (Huangbo Xiyun) called out, 'Pei Xiu.' Pei Xiu responded. The Master (Huangbo Xiyun) said, 'The naming for you is complete.' Pei Xiu bowed and thanked him. One day, Pei Xiu presented a book of his understanding to the Master (Huangbo Xiyun). The Master (Huangbo Xiyun) did not even glance at it, and after a long while, said, 'Have you understood?' Pei Xiu said, 'I have not been able to fathom it.' The Master (Huangbo Xiyun) said, 'If you understand it just like that, it's still a bit off. If it's also expressed in paper and ink, where is my sect?' Thereupon, Pei Xiu presented a verse, saying, 'Since the Great Being (Bodhisattva) transmitted the mind-seal, with a round pearl on the forehead and a seven-foot body. Hanging the staff for ten years, dwelling in the waters of Shu, floating the cup, today crossing the banks of Zhang. A thousand dragons and elephants follow the lofty steps, ten thousand miles of fragrant flowers form victorious causes. Intending to serve the Master as a disciple, I do not know to whom the Dharma will be entrusted.' The Master (Huangbo Xiyun) replied with a verse, saying, 'The mind is like the boundless ocean, the mouth emits red lotuses to nourish the ailing body. I have a pair of idle hands, never bowing to ordinary people.' When the Master (Huangbo Xiyun) was worshiping the Buddha in the hall of Yanguan, Emperor Xuanzong (Li Chen) of (Tang Dynasty) was a novice monk at the time, and asked, 'Not seeking from the Buddha, not seeking from the Dharma, not seeking from the Sangha, what is the Elder worshiping?' The Master (Huangbo Xiyun) said, 'Not seeking from the Buddha, not seeking from the Dharma, not seeking from the Sangha, constantly worshiping such things.' The novice monk said, 'What is the use of worshiping?' The Master (Huangbo Xiyun) then slapped him. The novice monk said, 'Too rough.' The Master (Huangbo Xiyun) said, 'What kind of place is this? Talking about rough and fine.' Then he slapped him again.
Hongti of Jiyin said in the 'Records of the Masters': 'What was cultivated by (Huangbo) Duanji is stern, vast, and great. His language is intermittent like medicine, deeply able to cure the illnesses of late-age scholars. From this, it can be known that his words were cultivated. Rolling and stretching freely, driving away evil delusions, opening up correct faith, directly illuminating the one mind, to converge with the words of the Buddhas and Patriarchs. It can be said to be profound, vast, and unrestrained, great, abundant, and radiant language.'
The 'Chronological Table' says: 'Since Nanyue (Huairang) and Qingyuan (Xingsi) inherited the Great Mirror (Huineng) in the second year of Kaiyuan (714 AD), until the second year of Dazhong (848 AD), it was a total of one hundred and thirty-five years. Among Nanyue (Huairang), there were four generations: Great Wisdom (Huizhong), Great Stillness (Mazu Daoyi), Great Knowledge (Shitou Xiqian), and Duanji (Huangbo Xiyun). Great Wisdom (Huizhong) used the Samadhi of No-Form, the Dharma-Eye of the Mind-Ground, directly connecting with those of superior capacity, six people together realized the Dharma-Body, and Great (Stillness)'
寂獨得吾心。三十年不曾少鹽醬。江西宗旨。從此建立。般若多羅之讖。大寂躬實膺之。振威一喝。三日耳聾。大機大用。隱顯莫測。如神劍光铓四照。望其鋒而影懾心伏矣。清規定千古之法式。譬之三代之始。制禮作樂。而教化備焉。斷際三頓棒下開悟臨濟無多子佛法。一時分付。坐斷天下人舌頭。愈密愈嚴。愈廣愈大。精微變化。杰立弘施。於是乎不可端倪矣。青原中更青原石頭藥山云巖四世。青原垂一足以示石頭。石頭著參同契。全提明暗回互之旨。藥山一物不為。石上栽花。有一句子。百味具足。待特牛生兒時。向汝道。云巖以寶鏡三昧示洞山。洞山得曹山。深明的旨。共唱嘉猷。洞上玄風。播於天下。參同契及寶鏡三昧。歷歷數百言。亦如虞廷允執厥中而授禹。則增為一十六字也。溈山從百丈撥火得悟。建立門風。得仰山。父子投機。互動增輝。垂範設教。總之從曹溪一相三昧。一行三昧中流出。因時錯綜。設化隨機。于以護持涅槃妙心。闡明正法眼藏。悟處端的。體道精深。所以縱橫合妙。絕毫絕厘。如山如岳也。
宗統編年卷之十三 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之十四
震澤祥符寺沙門釋 紀蔭 編纂
參學門人 (秉旵秉密秉巖秉
【現代漢語翻譯】 現代漢語譯本 『寂獨得吾心』，意指我心喜好寂靜獨處。三十年來，我未曾減少鹽和醬的使用。江西的禪宗宗旨，由此建立。般若多羅（Prajñātara，印度禪師，菩提達摩的老師）的預言，大寂禪師（馬祖道一）親自應驗。一聲威猛的棒喝，震得人三日耳聾。他的禪機和作用，隱秘而顯現，難以測度。就像神劍的光芒四射，令人望其鋒芒而心生畏懼。他所制定的清規，是千古不變的法則。好比夏、商、週三代（約公元前2070年—公元前256年）的開始，制定禮樂，從而使教化完備。斷際禪師（臨濟義玄）在三頓棒喝下開悟，臨濟一脈的佛法，一時全部交付給他。他截斷天下人的口舌，禪法愈加嚴密，愈加廣大。精微的變化，傑出地樹立和弘揚，於是就不可預測了。 青原行思禪師之後，有石頭希遷、藥山惟儼、云巖曇晟四代禪師。青原禪師垂示一足來啟示石頭禪師。石頭禪師著《參同契》，全面提倡明與暗相互回互的宗旨。藥山禪師主張『一物不為』，如同在石頭上栽花。他有一句話，百味俱全，等待特牛生下小牛時，再告訴你。云巖禪師用寶鏡三昧來啟示洞山良價禪師，洞山禪師又得到曹山禪師（曹山本寂），深刻地明白了禪宗的旨意，共同唱和美好的言論。洞山一派的玄妙禪風，傳播於天下。《參同契》和《寶鏡三昧》，洋洋灑灑數百字，也像虞舜時期允許中庸之道而傳授給禹一樣，則增加為一十六字。 溈山靈祐禪師從百丈懷海禪師撥火中得到開悟，建立門風，得到仰山慧寂禪師。父子二人投機契合，相互增輝。垂範設教，總之是從曹溪慧能的『一相三昧』、『一行三昧』中流出。因時制宜，隨機設化，用以護持涅槃妙心，闡明正法眼藏。開悟之處真實可靠，體悟佛道精深微妙，所以縱橫交錯，完美無缺，如山嶽般巍峨。
《宗統編年卷》之十三 卍新續藏第 86 冊 No. 1600 《宗統編年》
《宗統編年卷》之十四
震澤祥符寺沙門釋紀蔭編纂
參學門人（秉旵、秉密、秉巖、秉）
【English Translation】 English version 『Being solitary and quiet accords with my heart,』 meaning my heart delights in solitude and tranquility. For thirty years, I have not reduced the use of salt and soy sauce. The Jiangxi (a province in China) Zen school's tenets are thus established. The prophecy of Prajñātara (an Indian Zen master, Bodhidharma's teacher), was personally fulfilled by Great Master Daji (Mazu Daoyi). A fierce shout with a blow of the staff caused deafness for three days. His Zen opportunities and functions, hidden and manifest, are difficult to fathom. Like the light of a divine sword shining in all directions, causing people to fear at the sight of its sharpness. The pure rules he established are eternal laws. Like the beginning of the Xia, Shang, and Zhou dynasties (approximately 2070 BCE - 256 BCE), establishing rites and music, thereby perfecting education. Master Duanji (Linji Yixuan) attained enlightenment under three blows of the staff, and the entire Dharma lineage of Linji was entrusted to him at once. He cut off the tongues of all people, and the Zen method became increasingly strict and vast. Subtle changes, outstandingly established and promoted, thus becoming unpredictable. After Zen Master Qingyuan Xingsi, there were four generations of Zen masters: Shitou Xiqian, Yaoshan Weiyan, and Yunyan Tansheng. Zen Master Qingyuan showed one foot to enlighten Zen Master Shitou. Zen Master Shitou wrote the 『Sandokai (參同契),』 fully advocating the principle of mutual interaction between light and darkness. Zen Master Yaoshan advocated 『not doing a single thing,』 like planting flowers on a stone. He has a saying that contains all flavors, and will tell you when a special cow gives birth to a calf. Zen Master Yunyan enlightened Zen Master Dongshan Liangjie with the 『Hokyo Zanmai (寶鏡三昧),』 and Zen Master Dongshan obtained Zen Master Caoshan (Caoshan Benji), deeply understanding the meaning of Zen, and jointly chanting beautiful words. The profound Zen style of the Dongshan school spread throughout the world. The 『Sandokai』 and 『Hokyo Zanmai,』 with hundreds of words, are like Emperor Shun allowing the Doctrine of the Mean and passing it on to Yu, thus adding up to sixteen characters. Zen Master Guishan Lingyou attained enlightenment from Baizhang Huaihai's stirring the fire, establishing a school style, and obtaining Zen Master Yangshan Huiji. Father and son were in perfect harmony, mutually enhancing each other. Setting an example for teaching, in short, it flowed out from Caoxi Huineng's 『One-Form Samadhi』 and 『One-Practice Samadhi.』 Adapting to the times and setting up teachings according to circumstances, in order to protect the wonderful mind of Nirvana and elucidate the Eye Treasury of the True Dharma. The place of enlightenment is authentic and reliable, and the understanding of the Buddha's path is profound and subtle, so it is perfectly integrated, without any flaws, like mountains and peaks.
Chronicles of the Lineage, Volume Thirteen 卍 New Continued Collection, Volume 86, No. 1600, Chronicles of the Lineage
Chronicles of the Lineage, Volume Fourteen
Compiled by Shramana Shi Jiyin of Xiangfu Temple in Zhenze
Attending Disciples (Bingchan, Bingmi, Bingyan, Bing)
嵤)等 同校錄
常州天寧寺沙門釋 清如 重校
五宗紀
宗具多義。曰始。初受命也。曰本。流源所自出也。曰繼。傳統紹述也。曰法。立法垂緒也。曰主。大綱主要也。曰尊。道德可尊也。曰眾。眾所崇仰也。臨濟。曹洞。溈仰。雲門。法眼。五祖。各首建宗旨。故曰五宗。
三峰藏曰。命將者必以兵符。悟心者必傳法印。符不契。即為奸偽。法不同。則為外道。自威音以來。無一言一法非五家宗旨之符印也。昔人證之。遂默契其微而不分。後人似之。故建立其宗以防偽。法法自明。心心相印。豈若室中密授之死法耶。嘗試原之。一○中。蚤具五宗宗旨矣。五宗各出一面。然有正宗。第一先出臨濟宗旨。此相拋出。直下斷人命根。於一○中。賓主輥輥。直入首羅眼中。所謂沿流不止問如何。真照無邊說自他。離相離名人不稟。吹毛用了急須磨。是也。次則雲門三句。一字關也。溈仰圓相。本於此也。法眼談教義於六相之外。曹洞分回互於黑白之交。只一○中。五宗具矣。
安隱忍曰。五宗各出一面。謂各出○相之一面以接人也。如洞宗以五位回互。或因偏以顯正。或即正以攝偏。或兼至而背向俱非。或兼卻而通身尊貴。皆即一面而通諸面者也。至臨濟宗。則直下全拋出矣。故以
【現代漢語翻譯】 現代漢語譯本 嵤)等 同校錄
常州天寧寺沙門釋 清如 重校
五宗紀
宗有多重含義。稱為『始』，意為最初接受使命；稱為『本』，意為河流的源頭；稱為『繼』，意為傳統繼承；稱為『法』，意為建立法則，流傳後世；稱為『主』，意為主要綱領；稱為『尊』，意為道德值得尊敬；稱為『眾』，意為大眾所崇拜仰慕。臨濟宗、曹洞宗、溈仰宗、雲門宗、法眼宗這五祖，各自首先建立宗旨，所以稱為五宗。
三峰藏說：『將領受命必定持有兵符，開悟心性的人必定傳授法印。兵符不相契合，就是奸詐虛偽；法理不同，就是外道。』自從威音王佛以來，沒有一言一法不是五家宗旨的符印。過去的人證悟了它，於是默默地領會其中的精微而不加以區分。後人效仿它，所以建立宗派來防止虛偽。法法自然明瞭，心心互相印證，哪裡像在密室中秘密傳授的死法呢？試著探究它的根源，一個圓圈（○）中，早就具備了五宗的宗旨了。五宗各自展現一個方面，然而有正宗。首先出現的是臨濟宗的宗旨，這種宗旨是完全拋出，直接斷絕人的命根。在一個圓圈（○）中，賓與主不停地輪轉，直接進入首羅的眼中。這就是所謂的『順著河流不止地追問如何是真，真正的照見沒有邊際，說來說去都是自己和他人的事。離開表相，離開名相，人不接受稟賦，吹毛求疵之後，趕緊把它磨掉。』的意思。其次是雲門宗的三句，就像一個字的關隘。溈仰宗的圓相，也是來源於此。法眼宗在六相之外談論教義，曹洞宗在黑白交界處區分回互。僅僅一個圓圈（○）中，五宗就都具備了。
安隱忍說：『五宗各自展現一個方面，是指各自展現圓相（○）的一個方面來接引人。』例如曹洞宗用五位來回互換，或者因為偏頗而顯示正，或者即正來攝取偏，或者兼顧到，但背離和趨向都不對，或者兼顧到，但全身都尊貴。都是從一個方面而通達各個方面。至於臨濟宗，則是直接全部拋出。所以用...
【English Translation】 English version Recorded and proofread by 嵤) and others.
Revised by釋 清如, a monk of Tianning Temple in Changzhou.
Records of the Five Houses
The term 'House' (宗) has multiple meanings. It signifies 'beginning,' meaning the initial acceptance of a mandate; 'source,' meaning the origin from which a stream flows; 'succession,' meaning the continuation and transmission of tradition; 'dharma,' meaning the establishment of laws and the bequeathing of a legacy; 'master,' meaning the main principle; 'venerable,' meaning that morality is worthy of respect; and 'assembly,' meaning that it is revered and admired by the masses. The five patriarchs of the Linji (臨濟), Caodong (曹洞), Weiyang (溈仰), Yunmen (雲門), and Fayan (法眼) schools each established their own tenets, hence the name 'Five Houses'.
Sanfengzang says: 'A general must have a tally to command troops, and an enlightened mind must transmit the Dharma seal. If the tally does not match, it is treachery and falsehood; if the Dharma is different, it is an external path.' Since the time of King Weiyin Buddha (威音王佛), not a single word or Dharma has not been a symbol of the tenets of the five houses. The ancients realized it, and thus silently understood its subtleties without distinguishing them. Later generations imitated it, so they established schools to prevent falsehood. Dharma naturally clarifies Dharma, and minds confirm each other. How can it be like the dead Dharma secretly transmitted in a room? Try to trace its origin. Within a circle (○), the tenets of the five houses are already fully present. Each of the five houses presents one aspect, but there is a true lineage. The first to appear is the Linji (臨濟) school's tenet, which is to completely throw out and directly sever the root of people's lives. Within a circle (○), guest and host constantly rotate, directly entering the eye of 首羅. This is what is meant by 'Following the stream, ceaselessly asking what is true; true illumination is boundless, speaking of oneself and others. Separating from appearances, separating from names, people do not receive endowments; after nitpicking, quickly grind it away.' Next is the Yunmen (雲門) school's three phrases, like a one-word barrier. The Weiyang (溈仰) school's circle (圓相) also originates from this. The Fayan (法眼) school discusses doctrines outside the six characteristics, and the Caodong (曹洞) school distinguishes mutual exchange at the intersection of black and white. Within just one circle (○), all five houses are complete.
An Yinren says: 'Each of the five houses presents one aspect, meaning that each presents one aspect of the circle (○) to receive people.' For example, the Caodong (曹洞) school uses the five positions to reciprocate, either revealing the correct through the biased, or taking the correct to include the biased, or considering both, but neither deviation nor inclination is correct, or considering both, but the whole body is noble. All are from one aspect to reach all aspects. As for the Linji (臨濟) school, it is directly thrown out completely. Therefore, use...
臨濟為正宗。非簡偏也。猶曰五宗之長也。昔吉祥元實禪師。睹星月燦然有省。而未悟宗旨。曉趨天衣方丈。天衣聰問曰。五位君臣。如何話會。實曰。我這裡一位也無。衣令參堂。而謂侍者曰。這漢有個見處。奈不識宗旨何。入室次。衣令行者五人。分序而立。實至。俱召實上座。實於是密契宗旨。述偈曰。一位才彰五位分。君臣合處紫雲屯。夜明簾卷無私照。金殿重重隱至尊。知此者。可與言圓相之開合矣。知相之開合。可與論五宗之同異矣。
或問祥符曰。五宗何以立也。祥符曰。以悟處不同。人根復異。垂慈立法。各主其要。以定綱宗。如世之三代。文質因革損益。互有不同。而要之。使人歸於中道也。大道之原。一尚不立。何有於五。一心之極。道尚難名。何有于宗。然會一心而歸大道。其本末偏全之候。始終小大之間。非一一洞明。不能毫釐無間。五祖各以其所悟之全體。立宗垂統。以詔天下後世。天下後世非透徹其所立之宗。大法不明。大道未達。猶殊方異俗。未可與言王化之全者也。故曰五宗建立。只完得個拈花公案。異流同源。殊途一致。非如世之分疆立界。各自稱尊。后之區別門庭者。或亦未之思夫。
首建臨濟宗(東土單傳第十一臨濟宗開宗第一)世祖
諱義玄。曹州南華
【現代漢語翻譯】 現代漢語譯本 臨濟宗是禪宗的正宗，並非是偏頗之說，而是說它是禪宗五家之首。過去吉祥元實禪師，看到星月燦爛而有所領悟，但尚未徹悟禪宗宗旨。清晨前往天衣義懷禪師的方丈室，天衣義懷禪師問道：『五位君臣，如何談論會合？』元實禪師回答說：『我這裡一位也沒有。』天衣義懷禪師讓他去禪堂參禪，並對侍者說：『這個人有些見地，可惜不認識禪宗宗旨。』入室請教時，天衣義懷禪師讓五個僧人依次站立。元實禪師來到后，天衣義懷禪師都稱呼他為『實上座』。元實禪師於是秘密地契合了禪宗宗旨，作偈說：『一位才彰顯五位的區分，君臣相合之處紫雲聚集。夜明簾捲起，無私地照耀，金殿重重，隱藏著至尊。』明白這個道理的人，可以與他談論圓相的開合了。瞭解圓相的開合，可以與他討論五宗的同異了。
有人問祥符禪師說：『五宗是如何建立的？』祥符禪師回答說：『因為領悟之處不同，人們的根器也不同，佛祖垂慈立法，各自注重其要點，以確定綱宗。就像世俗的三代（夏、商、周），文風、質樸因時而變，損益互有不同，但總的來說，是爲了使人迴歸中道。大道的本源，連『一』都不存在，哪裡還有『五』呢？一心到了極致，道都難以名狀，哪裡還有宗派呢？然而，會歸一心而回歸大道，其中本末、偏全的情況，始終、大小的差別，如果不能一一洞明，就不能做到毫釐不差。五祖各自以其所領悟的全體，立宗垂統，以昭示天下後世。天下後世如果不能透徹其所立的宗派，大法就不能明瞭，大道就不能通達，就像邊遠地區的不同風俗，不能與他們談論王道的全部一樣。』所以說，五宗的建立，只是爲了完成拈花微笑的公案。不同的流派，相同的源頭；不同的道路，一致的目標。不像世俗那樣劃分疆界，各自稱尊。後世那些區別門庭的人，或許沒有思考過這些吧。
首先建立臨濟宗（東土單傳第十一代，臨濟宗開宗第一代）的世祖
名諱義玄，曹州（今山東菏澤）南華人。
【English Translation】 English version The Linji (Rinzai) school is the orthodox lineage of Chan Buddhism, not a biased view, but rather stating that it is the head of the five houses of Chan. In the past, Zen Master Jixiang Yuanshi (吉祥元實禪師) had some understanding upon seeing the brilliant stars and moon, but had not yet fully grasped the essence of the Chan school. Early in the morning, he went to the abbot's room of Tianyi Cong (天衣聰). Tianyi Cong asked, 'How do you discuss the meeting of the five ranks of ruler and ministers?' Yuanshi replied, 'I don't even have one here.' Tianyi Cong told him to participate in Chan practice in the meditation hall, and said to the attendant, 'This man has some insight, but unfortunately does not recognize the essence of the Chan school.' During a private interview, Tianyi Cong had five monks stand in order. When Yuanshi arrived, Tianyi Cong addressed him as 'Elder Yuanshi'. Thereupon, Yuanshi secretly aligned with the essence of the Chan school, composing a verse saying, 'One rank only reveals the division of the five ranks, where ruler and ministers unite, purple clouds gather. The night-bright curtain rolls up, shining impartially, the golden palace, layer upon layer, hides the Supreme One.' One who understands this can discuss the opening and closing of the complete circle with him. One who understands the opening and closing of the complete circle can discuss the similarities and differences of the five schools with him.
Someone asked Zen Master Xiangfu (祥符禪師), 'How were the five schools established?' Zen Master Xiangfu replied, 'Because the points of enlightenment are different, and people's capacities are also different, the Buddha compassionately established laws, each emphasizing its key points, in order to establish the fundamental principles. It is like the three dynasties (Xia, Shang, Zhou) of the secular world, where culture and simplicity changed with the times, and gains and losses differed from each other, but overall, it was to bring people back to the middle way. The origin of the Great Way does not even establish 'one', so how can there be 'five'? When the mind reaches its ultimate, the Way is difficult to name, so how can there be schools? However, converging the one mind and returning to the Great Way, the circumstances of the beginning and end, the partial and complete, the differences between beginning and end, small and large, if one cannot understand each and every one of them, one cannot achieve perfection without the slightest gap.' The five patriarchs each established a school and passed on the tradition with the entirety of their enlightenment, in order to proclaim it to the world and future generations. If the world and future generations cannot thoroughly understand the school they established, the Great Dharma cannot be understood, and the Great Way cannot be attained, just like the different customs of remote regions, one cannot discuss the entirety of the kingly way with them.' Therefore, it is said that the establishment of the five schools is only to complete the case of the flower-picking smile. Different streams, the same source; different paths, the same goal. It is not like the secular world dividing borders and each claiming supremacy. Those who distinguish between schools in later generations may not have thought about these things.
The world founder who first established the Linji (Rinzai) School (the eleventh generation transmitted in the Eastern Land, the first founder of the Linji School)
His name was Yixuan (義玄), a native of Caozhou (曹州) (present-day Heze, Shandong).
邢氏子。幼而穎異。長以孝聞。精究毗尼。博𧷤經論。參黃檗嗣法。住鎮州臨濟。
宣宗己巳大中三年 正月五色雲中佛見金身。
首建臨濟宗第十一世祖嗣宗統(一十九年)。
書法(諸宗書嗣某宗統者。表宗系不紊也。臨濟書嗣宗統者。表單傳正脈也)發明(禮別子為祖。繼別子為宗。百世不遷者。別子之後也。達摩之傳。以南嶽青原為別子。臨濟曹洞等。則南嶽青原后之別子也。五宗既定。當各宗其始別之祖以承宗統焉。而臨濟遠溯達摩者。明單傳之統有在也)。
祖開法鎮州臨濟上座普化克符佐之 發明(佛祖出世。各有佐揚。濟祖開宗。二上座成褫之功不可泯。故大書之)。
學侶雲集。祖一日謂普化克符二上座曰。我欲於此建立黃檗宗旨。汝且成褫我。二人珍重下去。三日後普化卻上來問。和尚三日前說甚麼。祖便打。三日後克符上來問。和尚前日打普化作甚麼。祖亦打。
三峰藏曰。原來臨濟不曾自立宗旨。亦不但是黃檗宗旨。逆而推之。迦葉釋迦。七佛威音一派威旨。幸從這裡建立。不被斷貫索禪壞卻。只今還有抹得煞者么。個個縛來好與三十棒。貴圖天下太平。復頌曰。三日前。三日後。普化克符俱漏逗。如今臨濟到三峰。與他一鏃三關透。
祥符蔭
曰。濟祖不合平地上自栽荊棘。引得天下人捏目生花。即今還有似清風度荊棘林者么。亦好縛來與他三十棒。何故。從前汗馬何須問。且只重論蓋代功。
祖示人境縱奪克符上座領旨。
祖至晚小參曰。有時奪人不奪境。有時奪境不奪人。有時人境俱奪。有時人境俱不奪。克符問。如何是奪人不奪境。祖曰。煦日發生鋪地錦。嬰兒垂髮白如絲。符曰。如何是奪境不奪人。祖曰。王令已行天下遍。將軍塞外絕煙塵。符曰。如何是人境俱奪。祖曰。並汾絕信。獨處一方。符曰。如何是人境俱不奪。祖曰。王登寶殿。野老謳歌。符于言下領旨。
(克符頌曰。奪人不奪境。緣自帶誵訛。擬欲求玄旨。思量反責么。驪珠光燦爛。丹桂影婆娑。覿面無差互。還應滯網羅。奪境不奪人。尋言何處真。問禪禪是妄。究理理非親。日照寒光澹。山搖翠色新。直饒玄會得。也是眼中塵。人境兩俱奪。從來正令行。不論佛與祖。那說聖凡情。擬犯吹毛劍。還如值木盲。進前求妙會。特地斬精靈。人境俱不奪。思量意不偏。主賓言不異。問答理俱全。踏破澄潭月。穿開碧落天。不能明妙用。淪溺在無緣)。
祖示三玄要。
僧問。如何是真佛。真法。真道。乞師開示。祖曰。佛者心清凈是。法者心光明是。道
【現代漢語翻譯】 現代漢語譯本：
僧問：濟祖（指臨濟義玄，禪宗大師）不應該在平地上自己栽種荊棘，引得天下人眼花繚亂。現在還有像清風一樣穿過荊棘林的人嗎？也應該把他綁起來打三十棒。為什麼？從前立下的功勞不必再問，只看他現在是否能建立蓋世功勛。
祖師向人開示人境縱奪，克符上座因此領悟旨意。
祖師晚上小參時說：有時奪人不奪境，有時奪境不奪人，有時人境俱奪，有時人境俱不奪。克符問：如何是奪人不奪境？祖師說：溫暖的陽光催生萬物，像錦緞一樣鋪滿大地，嬰兒的頭髮像白絲一樣垂落。克符說：如何是奪境不奪人？祖師說：君王的命令已經通行天下，將軍在塞外已經平息戰亂。克符說：如何是人境俱奪？祖師說：并州（今山西太原）和汾州（今山西汾陽）斷絕音信，獨自處在一個地方。克符說：如何是人境俱不奪？祖師說：君王登上寶殿，百姓歌頌太平。克符在言語下領悟了旨意。
（克符的頌詞說：奪人不奪境，本來就帶著差錯。想要尋求玄妙的旨意，反過來責備自己。驪珠（黑色的寶珠）光彩奪目，丹桂的影子婆娑。面對面沒有差別，還是被羅網束縛。奪境不奪人，尋找言語哪裡是真？問禪，禪是虛妄的；探究理，理不是親切的。陽光照耀，寒光清淡；山搖動，翠色清新。即使玄妙地領會了，也是眼中的塵埃。人境兩俱奪，從來都是正令施行。不論佛與祖，不說聖與凡的情。想要觸犯吹毛劍，還像遇到木頭人一樣。向前尋求妙會，特地斬殺精靈。人境俱不奪，思量意念沒有偏頗。主和賓的言語沒有差異，問和答的道理都齊全。踏破澄澈潭中的月亮，穿開碧藍的天空。不能明白妙用，就沉溺在沒有緣分之中）。
祖師開示三玄要義。
僧人問：如何是真佛、真法、真道？請老師開示。祖師說：佛，就是心清凈；法，就是心光明；道，
【English Translation】 English version:
He said: Ji Zu (referring to Linji Yixuan, a Zen master) should not have planted thorns on flat ground, causing people all over the world to be dazzled. Are there still people like the clear wind passing through the thorn forest now? They should also be tied up and given thirty blows. Why? There is no need to ask about the merits made in the past, just look at whether he can establish world-shaking achievements now.
The Patriarch instructed people on the seizing and not seizing of person and environment, and the Senior Kofu understood the meaning.
The Patriarch said during the evening small assembly: Sometimes seizing the person but not the environment, sometimes seizing the environment but not the person, sometimes seizing both person and environment, and sometimes seizing neither person nor environment. Kofu asked: What is seizing the person but not the environment? The Patriarch said: The warm sun generates all things, spreading like brocade on the ground, and the hair of infants hangs down like white silk. Kofu said: What is seizing the environment but not the person? The Patriarch said: The king's decree has been implemented throughout the world, and the general has quelled the war outside the border. Kofu said: What is seizing both person and environment? The Patriarch said: Bingzhou (now Taiyuan, Shanxi) and Fenzhou (now Fenyang, Shanxi) have cut off communication, and are alone in one place. Kofu said: What is seizing neither person nor environment? The Patriarch said: The king ascends the throne, and the people sing praises of peace. Kofu understood the meaning in the words.
(Kofu's verse says: Seizing the person but not the environment inherently carries error. Wanting to seek the profound meaning, one turns to blame oneself. The black pearl shines brightly, and the shadow of the cassia tree dances. Face to face there is no difference, yet one is still bound by the net. Seizing the environment but not the person, where is the truth in seeking words? Asking about Zen, Zen is false; investigating principle, principle is not intimate. The sun shines, and the cold light is faint; the mountain shakes, and the green color is fresh. Even if one understands it profoundly, it is still dust in the eyes. Seizing both person and environment, the correct decree has always been implemented. Regardless of Buddha or Patriarch, not speaking of the feelings of saint or mortal. Wanting to touch the hair-splitting sword, one is like encountering a wooden man. Advancing to seek the wonderful meeting, one specially slays the spirits. Seizing neither person nor environment, thinking is not biased. The words of host and guest are not different, and the principles of question and answer are all complete. Trampling on the moon in the clear pool, piercing through the blue sky. Unable to understand the wonderful function, one is drowned in the absence of affinity).
The Patriarch instructed on the essentials of the Three Mysteries.
A monk asked: What is the true Buddha, the true Dharma, and the true Tao? Please, teacher, enlighten me. The Patriarch said: Buddha is the purity of the mind; Dharma is the light of the mind; Tao is
者處處無礙凈光是。三即一。皆是空名。而無實有。如真正作道人。唸唸心不間斷。自達摩大師從西土來。祇是覓個不受人惑的人。后遇二祖一言便了。始知從前虛用工夫。山僧今日見處與佛祖不別。若第一句中薦得。堪與祖佛為師。若第二句中薦得。堪與人天為師。若第三句中薦得。自救不了。僧便問。如何是第一句。祖曰。三要印開朱點窄。未容擬議主賓分。曰如何是第二句。祖曰。妙解豈容無著問。漚和爭負截流機。曰如何是第三句。祖曰。但看棚頭弄傀儡。抽牽全藉里頭人。乃曰。大凡演唱宗乘。一句中須具三玄門。一玄中須具三要。有權有實。有照有用。汝等諸人作么生會。
神鼎諲舉曰。若人問神鼎如何是第一句。曰蒼天蒼天。如何是第二句。曰有甚麼驢漢。如何是第三句。曰近前來向你道。才近前便打。若恁么會得。也不孤負祖師西來。若是從頭一一問過。幾時得休。佛法不是磨棱合縫的道理。似這一脈說話。須是久在他門風來始得。直是嫌佛不作。嫌法不說。方可如是。仔細珍重。
天童悟曰。今日昇座。有乞老僧說第一句者。老僧不覺失笑。殊不知第一句。乃古人之方便耳。若執第一句為實。則達摩單傳之旨。撲地了也。又不知未作意時。分明覿體見前。才擬心來乞說時。腳跟下已蹉
【現代漢語翻譯】 現代漢語譯本： 這處處沒有阻礙的清凈光明就是（佛性）。『三』即是『一』，都是空名，而沒有實際的存在。如果真正做一個修道的人，唸唸之間心不間斷，自然會像達摩大師從西土來一樣，只是爲了尋找一個不受人迷惑的人。後來遇到二祖慧可，一句話就明白了，才知道從前白費了功夫。我今天所見到的與佛祖沒有差別。如果在第一句中領悟，可以做佛祖的老師；如果在第二句中領悟，可以做人天的老師；如果在第三句中領悟，自己都救不了自己。僧人便問：『如何是第一句？』祖師說：『三要印開朱點窄，未容擬議主賓分。』（意思是說，要領在於開啟關鍵之處，不容許猶豫，主客分明。）僧人問：『如何是第二句？』祖師說：『妙解豈容無著問，漚和爭負截流機。』（意思是說，精妙的理解不容許沒有著落的提問，就像用漚和來阻擋水流一樣無濟於事。）僧人問：『如何是第三句？』祖師說：『但看棚頭弄傀儡，抽牽全藉里頭人。』（意思是說，就像看戲臺上表演的傀儡戲，牽動傀儡全靠後臺的人。）於是說：『大凡演說宗乘，一句中必須具備三玄門，一玄門中必須具備三要，有權有實，有照有用。你們這些人怎麼理解？』
神鼎諲（禪師名）舉例說：『如果有人問神鼎，什麼是第一句？』就說：『蒼天蒼天。』『什麼是第二句？』就說：『有什麼驢漢？』『什麼是第三句？』就說：『近前來向你道。』才靠近就打。如果這樣理解，也不辜負祖師從西土而來。如果是從頭一一問過，什麼時候才能停止？佛法不是磨棱合縫的道理。像這一脈說話，必須是長久在他門風下才能領會。直接是嫌佛不作，嫌法不說，才可以這樣。仔細珍重。
天童悟（禪師名）說：『今天升座，有人乞求老僧說第一句，老僧不禁失笑。殊不知第一句，乃是古人的方便法門罷了。如果執著第一句為實，那麼達摩單傳的宗旨，就撲地落空了。又不知道未作意時，分明覿體見前，才擬心來乞說時，腳跟下已經錯了。』
【English Translation】 English version: This unimpeded pure light is it (Buddha-nature). 'Three' is 'one,' all are empty names, and there is no real existence. If one truly practices as a Daoist, with uninterrupted mindfulness, one will naturally be like Great Master Bodhidharma who came from the West, simply seeking someone who is not deluded by others. Later, he met the Second Patriarch Huike, and understood with a single word, realizing that his previous efforts were in vain. What I see today is no different from the Buddhas and Patriarchs. If you understand the first phrase, you can be a teacher of Buddhas and Patriarchs; if you understand the second phrase, you can be a teacher of humans and devas; if you understand the third phrase, you cannot even save yourself. A monk then asked, 'What is the first phrase?' The Patriarch said, 'The three essentials open, the red dot is narrow, not allowing deliberation between host and guest.' (Meaning, the key lies in opening the crucial point, not allowing hesitation, with host and guest clearly distinguished.) The monk asked, 'What is the second phrase?' The Patriarch said, 'Subtle understanding does not allow for questions without grounding, like using an oar to stop a rushing current.' (Meaning, profound understanding does not permit questions without a basis, just as using an oar to block a flowing stream is futile.) The monk asked, 'What is the third phrase?' The Patriarch said, 'Just watch the puppets on the stage, all the pulling and tugging depends on the person inside.' (Meaning, like watching a puppet show, all the movements of the puppets depend on the person behind the scenes.) Then he said, 'Generally speaking, when expounding the teachings, one phrase must contain the three mysterious gates, and one mysterious gate must contain the three essentials, with skillful means and reality, illumination and function. How do you all understand this?'
Shinding Yin (Zen master's name) gave an example: 'If someone asks Shinding, what is the first phrase?' I would say, 'Blue sky, blue sky.' 'What is the second phrase?' I would say, 'What kind of donkey are you?' 'What is the third phrase?' I would say, 'Come closer and I'll tell you.' As soon as they get close, I would hit them. If you understand it this way, you will not fail the Patriarch's coming from the West. If you ask about each one from the beginning, when will it end? The Dharma is not about fitting things together seamlessly. To understand this kind of talk, you must have been in his school for a long time. It is directly disliking the Buddha for not acting, disliking the Dharma for not speaking, that one can be like this. Carefully cherish it.'
Tiantong Wu (Zen master's name) said: 'Today, ascending the seat, someone begged the old monk to say the first phrase, and the old monk couldn't help but laugh. Little do they know that the first phrase is just a skillful means of the ancients. If you cling to the first phrase as reality, then the single transmission of Bodhidharma will fall to the ground. Moreover, they do not know that before intention arises, it is clearly and directly present. As soon as the mind arises to beg for it to be spoken, the foot has already slipped.'
過了。直饒恁么見得。領略得。已是言中取則。句里承當。落在第二句了也。所謂承言者喪。滯句者迷。且作么生是不承言。不滯句者。還委悉么。不知誰是個中人。獨是出頭天外舉。
三峰藏曰。句中只具一玄一要。權實照用與汝分了也。且道臨濟為何說三。這裡明得。方不孤負先宗。切莫亂統。若道是一。又是瞎漢。
南嶽儲曰。一句中具三玄。三玄立。則一句破矣。一玄中具三要。三要立。則一玄破矣。故曰。以玄銷玄。以要銷要。又曰。退翁嘗說建立即是掃蕩。掃蕩卻成建立。非無謂也。臨濟初謂黃檗佛法無多子。後來建立黃檗宗旨於一心上。唱明三真。首出三句。以定綱宗。實有所本也。世尊于靈山會上拈起一枝花。迦葉便破顏微笑。豈非無多子之佛法。世尊不合與賊過梯。無端道。我有正法眼藏。涅槃妙心。實相無相。微妙法門。付囑摩訶迦葉。故臨濟以無多子之法。演成三句。正見佛佛祖祖。同一鼻孔。而今十個五雙。誰不道臨濟建立。曾有一人具眼看破此老是掃蕩。前來板定個三句。首尾次第。毫不可移換。審如是。成什麼禪宗。一句中具三玄。一玄中具三要。堪與佛祖為師無疑矣。如何又說得他祇堪與人天為師。人天為師亦無礙。如何又好喚他自救不了。則三句之次第。顯然掃蕩盡情
【現代漢語翻譯】 現代漢語譯本 就這樣過去了。縱然你如此見解，如此領悟，也已是在言語中尋求法則，在語句里承擔意義，落入了第二義。所謂執著于言語就會喪失真意，停留在語句就會迷惑本性。那麼，怎樣才能做到不執著于言語，不滯留于語句呢？你真正明白了嗎？不知誰是其中的人，唯有超越世俗才能領悟。
三峰藏說：『一句之中包含一玄一要，權巧和真實的運用我都已為你分明了。』那麼，臨濟禪師為何要說三句呢？在這裡明白，才不辜負先輩宗師。切莫胡亂統攝。如果說是一，又是瞎子。
南嶽儲說：『一句之中包含三玄，三玄成立，則一句就被破除了。一玄之中包含三要，三要成立，則一玄就被破除了。』所以說：『用玄妙來消除玄妙，用要義來消除要義。』又說：『退翁曾經說過，建立即是掃蕩，掃蕩卻又成就建立，並非沒有道理。』臨濟禪師最初說黃檗（禪師名）佛法不多，後來卻在一心之上建立黃檗的宗旨，闡明三真，首先提出三句，以此來確定綱領和宗旨，確實有所依據。世尊在靈山會上拈起一枝花，摩訶迦葉（佛陀十大弟子之一，頭陀第一）便破顏微笑，難道不是佛法不多嗎？世尊不應該給賊人遞梯子，無端地說：『我有正法眼藏（能正確認識事物本質的智慧），涅槃妙心（寂滅的真如妙心），實相無相（不執著于表象），微妙法門（不可思議的法門），付囑摩訶迦葉。』所以臨濟禪師用不多之法，演變成三句，正可見佛佛祖祖，同一鼻孔出氣。而今十個有五個，誰不說臨濟禪師建立了什麼。曾有一個人慧眼看破這位老禪師其實是在掃蕩。先前板著臉確定了三句，首尾次第，毫不可移換。如果真是這樣，又成什麼禪宗？一句之中包含三玄，一玄之中包含三要，堪與佛祖為師無疑了。為何又說他只堪與人天（人和天人）為師？人天為師也沒有妨礙。為何又說他自身都救不了？那麼三句的次第，顯然是掃蕩盡了情。
【English Translation】 English version It has passed. Even if you see it that way, understand it that way, it is already seeking a rule in words, bearing meaning in sentences, falling into the second meaning. The so-called clinging to words will lose the true meaning, staying in sentences will confuse the nature. Then, how can one not cling to words, not stay in sentences? Do you truly understand? I don't know who is the person in it, only by transcending the world can one understand.
Sanfeng Zang said: 'A sentence contains one mystery and one essence, I have already clearly distinguished the skillful and true uses for you.' Then, why did Zen Master Linji say three sentences? Understanding it here will not fail the previous patriarchs. Do not rashly generalize. If you say it is one, you are blind.
Nanyue Chu said: 'A sentence contains three mysteries, and when the three mysteries are established, the sentence is broken. One mystery contains three essentials, and when the three essentials are established, the mystery is broken.' Therefore, it is said: 'Use the mysterious to eliminate the mysterious, use the essential to eliminate the essential.' It is also said: 'Retreating Elder once said that establishing is sweeping away, and sweeping away achieves establishment, which is not without reason.' Zen Master Linji initially said that Huangbo's (Zen master's name) Buddha-dharma was not much, but later he established Huangbo's doctrine on one mind, expounding the three truths, and first proposed three sentences to determine the outline and purpose, which is indeed based on something. When the World Honored One picked up a flower at the Vulture Peak Assembly, Mahākāśyapa (one of the Buddha's ten major disciples, foremost in ascetic practices) smiled, isn't that Buddha-dharma not much? The World Honored One should not have handed the ladder to the thief, and groundlessly said: 'I have the treasury of the true Dharma eye (the wisdom to correctly recognize the essence of things), the wonderful mind of Nirvana (the tranquil and true mind of suchness), the reality of no form (not clinging to appearances), the subtle Dharma gate (inconceivable Dharma), entrusted to Mahākāśyapa.' Therefore, Zen Master Linji used the Dharma of not much to evolve into three sentences, which shows that Buddhas and patriarchs breathe through the same nostrils. Now, five out of ten people say what Zen Master Linji established. Has anyone ever seen through that this old Zen master is actually sweeping away? Earlier, he sternly determined the three sentences, the order from beginning to end, which cannot be changed at all. If that is the case, what kind of Zen sect is it? A sentence contains three mysteries, and a mystery contains three essentials, which can undoubtedly be a teacher to Buddhas and patriarchs. Why do you say that he is only worthy of being a teacher to humans and devas (humans and heavenly beings)? There is no obstacle to being a teacher to humans and devas. Why do you say that he cannot save himself? Then the order of the three sentences is obviously sweeping away all feelings.
。三句為之掃蕩。而三玄立矣。豈非建立之掃蕩乎。他當日劈口吐出個黃檗佛法無多子。則他在學地時。蚤已建立了也。後來開演三真。建立三句。正掃蕩前面無多子的佛法。豈非掃蕩時。即是建立。
安隱忍曰。臨濟最初。三寸甚密。及乎舉了。又道個有權有實。有照有用。大似把火行山。汾陽雖解別轉旗槍。未免使人向難分處作證。據三峰老子一串穿卻。猶是看樓打樓。簡點將來。總欠悟在。安隱不惜眉毛。為你下個註腳。乃拈起拂子曰。會么。若向玄中薦得。泥牛帶月眠霄漢。正在半途。若從要里翻身。石女拋梭足錦文。全亡功照。然雖如是。醍醐毒藥。一道而行。
寶云潛曰。天下之言臨濟者。非臨濟之意。臨濟之意。在法其無法。故馬祖曰。無門為法門。而世之刻畫臨濟者。皆竭力于有法。故非臨濟之意也。臨濟之意。在法之不測。而世之刻畫臨濟者。唯恐測之不盡。而言之不定。故非臨濟之意也。臨濟之意。在古今法有因革損益。變化無方。如鬼神不可端倪。而世之刻畫臨濟者。唯恐古異於今。今異於后。故非臨濟之意也。臨濟之意。在說一句法。而世之刻畫臨濟者。曲為破碎。說自說他。無所不至。而都不知一句之旨。故非臨濟之意也。臨濟之意單提第一句。故其言曰。一句語須具三玄門
【現代漢語翻譯】 現代漢語譯本： 三句的作用在於掃蕩，而三玄的理論得以確立，這難道不是在建立中進行掃蕩嗎？當他（臨濟）當日脫口而出『黃檗（Huangbo，人名）佛法無多子』，那是因為他在學習階段，早已有所建立了。後來他開演三真，建立三句，正是爲了掃蕩前面所說的『無多子』的佛法，這難道不是掃蕩之時，即是建立嗎？ 安隱忍說：『臨濟（Linji，人名）最初，三寸（指言語）非常嚴密，等到他舉揚出來，又說有權有實，有照有用，很像是把火在山上行走。汾陽（Fenyang，地名）雖然懂得另外轉換旗槍（比喻轉換說法），但難免使人在難以分辨的地方去作證。依三峰老子（Sanfeng Laozi，人名）一串穿起來看，也只是看樓打樓（比喻沒有實際作用），簡點將來，總欠缺悟入。』安隱不惜眉毛（比喻不惜代價），為你下一個註腳，於是拿起拂子說：『會嗎？若向玄中領會，泥牛帶月眠霄漢（比喻不可思議的境界），正在半途。若從要里翻身，石女拋梭足錦文（比喻不可思議的境界），完全沒有功照（指刻意造作）。』雖然如此，醍醐（dihu，比喻佛法）和毒藥，是同一條道路而行。 寶云潛說：『天下談論臨濟（Linji，人名）的人，並非真正理解臨濟的本意。臨濟的本意，在於法而又超越於法，所以馬祖（Mazu，人名）說：『無門為法門』。而世上那些刻意描摹臨濟的人，都竭力于有法，所以不是臨濟的本意。臨濟的本意，在於法的深不可測，而世上那些刻意描摹臨濟的人，唯恐不能完全測透，而言說不能確定，所以不是臨濟的本意。臨濟的本意，在於古今的法有因革損益，變化沒有定方，如同鬼神一樣不可捉摸，而世上那些刻意描摹臨濟的人，唯恐古代不同於今天，今天不同於以後，所以不是臨濟的本意。臨濟的本意，在於說一句法，而世上那些刻意描摹臨濟的人，曲意地加以破碎，說自己，說他人，無所不至，卻都不明白一句的宗旨，所以不是臨濟的本意。臨濟的本意是單刀直入地提出第一句，所以他說：『一句語須具三玄門。』
【English Translation】 English version: The function of the three sentences lies in sweeping away, and the theory of the three mysteries is established. Isn't this sweeping away while establishing? When he (Linji) blurted out 'Huangbo's (Huangbo, a person's name) Buddha-dharma has not many seeds' that day, it was because he had already established something during his learning stage. Later, he expounded the three truths and established the three sentences, precisely to sweep away the Buddha-dharma of 'not many seeds' mentioned earlier. Isn't this sweeping away at the same time as establishing? An Yinren said: 'Initially, Linji's (Linji, a person's name) three inches (referring to speech) were very tight. When he brought them up, he also said that there is power and reality, illumination and function, much like walking on a mountain with fire. Although Fenyang (Fenyang, a place name) understood how to change the flag and spear (metaphor for changing the way of speaking), it inevitably makes people testify in places that are difficult to distinguish. According to Sanfeng Laozi (Sanfeng Laozi, a person's name), stringing them together, it is still just looking at the building and hitting the building (metaphor for having no practical effect), and when simplified, it still lacks enlightenment.' An Yinren does not spare his eyebrows (metaphor for not hesitating to pay the price) to give you a footnote, so he picked up the whisk and said: 'Do you understand? If you understand in the mystery, the mud ox sleeps in the sky with the moon (metaphor for an incredible realm), it is only halfway there. If you turn over from the essential, the stone woman throws the shuttle with brocade patterns (metaphor for an incredible realm), there is no deliberate effort.' Even so, the ghee (dihu, metaphor for the Buddha-dharma) and poison travel the same path. Baoyun Qian said: 'Those in the world who talk about Linji (Linji, a person's name) do not truly understand Linji's intention. Linji's intention lies in the Dharma and yet transcends the Dharma, so Mazu (Mazu, a person's name) said: 'No gate is the Dharma gate.' But those in the world who deliberately depict Linji are all striving for the existence of Dharma, so it is not Linji's intention. Linji's intention lies in the unfathomable nature of the Dharma, and those in the world who deliberately depict Linji are afraid that they cannot fully fathom it, and their words cannot be determined, so it is not Linji's intention. Linji's intention lies in the fact that the Dharma of ancient and modern times has changes, additions, and subtractions, and its transformations have no fixed direction, like ghosts and gods that cannot be grasped, but those in the world who deliberately depict Linji are afraid that the ancient is different from today, and today is different from the future, so it is not Linji's intention. Linji's intention lies in speaking a single sentence of Dharma, but those in the world who deliberately depict Linji break it up in a distorted way, talking about themselves and talking about others, doing everything possible, but they do not understand the purpose of the single sentence, so it is not Linji's intention. Linji's intention is to directly raise the first sentence, so he said: 'A single sentence must contain the three mysterious gates.'
。一玄門須具三要。猶孔子之傳易而言大明終始。六位時成。時乘六龍以御天。知時之乘六龍。則知一句之具三要。而世之刻畫臨濟者。穿鑿三句。惟恐鑿之不工。而不知臨濟單用第一句。故非臨濟之意也。臨濟之意。如洛書之圖用逆也。而世之刻畫臨濟者。知順不知送。故非臨濟之意也。臨濟之意。在無心可以說法。而世之刻畫臨濟者。大略主于有心而後說法。故非臨濟之意也。臨濟之意。言立而言自變。有隨時而變者矣。有隨地而變者矣。有隨人而變者矣。而世之刻畫臨濟者。入其玄中。而杳不知其為變。故不知臨濟之意也。如古塔主者。又何足責也。
寶華震曰。一棒一喝一句下悟去。目前無一法可當情者。正是最初一步耳。若乃認定。便是實法系縛人矣。故三峰師翁嘗言之。直須入三玄以銷盡。出三要以了盡。當知玄非玄妙之玄。法乃無法之法。
祥符蔭曰。句有甚麼第一第二第三。只在薦得時看下落。三玄三玄又作么生具。全在演唱宗乘時具分曉。謂之三者。如∴字。如摩醯眼。分不得。合不得。自然而分。自然而合。亦如洞山五位。究竟只得一位。然一位立。自然而有五位面目。若不得五位參合。則位不圓。位不圓則墮偏墮正。落在聖凡。故曰。正中妙挾通回互。擬議鋒铓失卻威。金剛透匣
【現代漢語翻譯】 現代漢語譯本： 一玄門必須具備三個要點，就像孔子傳授《易經》時所說的大明終始，六個爻位按時序形成，時機到來時乘著六條龍來駕馭天道。懂得時機是乘著六條龍，就懂得一句之中具備三個要點。而世上那些刻意模仿臨濟宗的人，穿鑿附會地解釋三句，唯恐穿鑿得不夠精巧，卻不知道臨濟宗只用第一句，所以不符合臨濟宗的本意。臨濟宗的本意，就像洛書的圖示那樣運用逆向思維。而世上那些刻意模仿臨濟宗的人，只知順向不知逆向，所以不符合臨濟宗的本意。臨濟宗的本意在於無心時也可以說法，而世上那些刻意模仿臨濟宗的人，大都主張有心之後才說法，所以不符合臨濟宗的本意。臨濟宗的本意在於言語一立，言語自身就會變化，有隨著時機而變化的，有隨著地點而變化的，有隨著人而變化的。而世上那些刻意模仿臨濟宗的人，進入了玄妙之中，卻完全不知道它在變化，所以不知道臨濟宗的本意。像古塔的主人那樣的人，又有什麼可以責備的呢？
寶華震說：『一棒一喝一句之下領悟，目前沒有一法可以符合情理的，這正是最初一步而已。如果認定它，那就是被實在的法所束縛了。』所以三峰師翁曾經說過：『必須進入三玄來完全消除，走出三要來完全了結。』應當知道玄不是玄妙的玄，法是無法之法。
祥符蔭說：『句有什麼第一第二第三之分？只在于薦得時看下落。三玄三玄又該如何具備？全在於演唱宗乘時具備分曉。』稱之為三，就像∴字，像摩醯首羅（Maheśvara，印度教主神之一，常被認為是濕婆神的別名）的眼睛，分不開，合不來，自然而分，自然而合。也像洞山五位，最終只得一位。然而一位確立，自然而有五位的面目。若不得五位參合，則位不圓滿。位不圓滿則墮入偏頗或正統，落在聖凡之中。所以說：『正中妙挾通回互，擬議鋒铓失卻威，金剛透匣（指金剛的智慧能夠穿透一切虛妄的遮蔽）』
【English Translation】 English version: The Xuanguan (Mysterious Gate) must possess three essentials, just as Confucius, in transmitting the Book of Changes, spoke of 'greatly illuminating the beginning and the end; the six positions are formed according to the times; at the opportune moment, one rides the six dragons to govern the heavens.' Understanding that the opportune moment is riding the six dragons means understanding that a single phrase embodies the three essentials. However, those in the world who meticulously imitate Linji (Rinzai) painstakingly interpret the three phrases, fearing their interpretations are not elaborate enough, yet they do not know that Linji (Rinzai) only uses the first phrase. Therefore, it does not align with Linji's (Rinzai's) true intention. Linji's (Rinzai's) intention is like the diagram of the Luoshu (Lo River Scroll), employing reverse thinking. But those in the world who meticulously imitate Linji (Rinzai) only know the forward direction and not the reverse, so it does not align with Linji's (Rinzai's) true intention. Linji's (Rinzai's) intention lies in being able to expound the Dharma without a deliberate mind, while those in the world who meticulously imitate Linji (Rinzai) largely advocate expounding the Dharma only after having a deliberate mind, so it does not align with Linji's (Rinzai's) true intention. Linji's (Rinzai's) intention is that once a statement is made, the statement itself transforms, changing with the times, changing with the location, and changing with the person. But those in the world who meticulously imitate Linji (Rinzai) enter into its mystery yet remain completely unaware of its transformation, so they do not understand Linji's (Rinzai's) intention. Those like the master of the ancient pagoda, what is there to blame them for?
Baohua Zhen said: 'To awaken under a single strike, a single shout, a single phrase, with no single Dharma able to satisfy the situation at hand, this is precisely the very first step. If one clings to it, then one is bound by a real Dharma.' Therefore, Master Sanfeng once said: 'One must enter the Three Mysteries to completely eliminate, and exit the Three Essentials to completely conclude.' One should know that the Xuan (Mystery) is not the Xuan (Mystery) of mysterious wonder, and the Dharma is the Dharma of no-Dharma.
Xiangfu Yin said: 'What first, second, or third is there in a phrase? It only depends on where it lands when it is recommended. How are the Three Mysteries to be possessed? It all depends on having a clear understanding when expounding the teachings of the school.' Calling it three is like the ∴ character, like the eye of Maheśvara (one of the principal deities of Hinduism, often considered another name for Shiva), inseparable, uncombinable, naturally separating, naturally combining. It is also like the Five Ranks of Tozan (Dongshan), ultimately only obtaining one rank. However, once one rank is established, there naturally exist the aspects of the five ranks. If one does not have the intermingling of the five ranks, then the rank is not complete. If the rank is not complete, then one falls into bias or orthodoxy, landing in the realm of the holy and the mundane. Therefore, it is said: 'Within the correct, subtle inclusion penetrates and reciprocates; to deliberate with sharp edges loses its power; the Vajra (Diamond) penetrates the box (referring to the wisdom of Vajra being able to penetrate all illusory veils).'
誰能曉。唯有那吒第一機。
祖示四喝。
示眾曰。有時一喝如金剛王劍。有時一喝如踞地師子。有時一喝如探竿影草。有時一喝不作一喝用。汝等作么生會。眾擬議。祖便喝。
祖禁參徒學喝。
祖應機多用喝。會下參徒亦學喝。祖曰。汝輩總學我喝。我今問汝。有一人從東堂出。一人從西堂出。兩人齊喝一聲。這裡分得賓主么。汝且作么生分。若分不得。已后不得學老僧喝。兩堂首座相見。同時下喝。僧問祖。還有賓主也無。祖曰。賓主歷然。乃召眾曰。要會臨濟賓主句。問取堂中二首座。
祖示四賓主。
示眾。參學之人。大鬚子細。如賓主相見。便有言論往來。或應物見形。或全體作用。或把機權喜怒。或見半身。或乘師子。或乘象王。如有真正學人便喝。先拈山一個膠盆子。善知識不辨是境。便上他境上作模作樣。便被學人又喝。前人不肯放下。此是膏肓之病。不堪醫治。喚作賓看主。或是善知識不拈出物。祇隨學人問處即奪。學人被奪。抵死不肯放。此是主看賓。或有學人應一個清凈境。出善知識前。知識辨得是境。把他拋向坑裡。學人言大好善知識。知識即云。咄哉不識好惡。學人便禮拜。此喚作主看主。或有學人披枷帶鎖。出善知識前。知識更與安一重枷鎖。
【現代漢語翻譯】 現代漢語譯本：誰能明白呢？只有那吒（佛教護法神）最懂得其中的玄機。
祖師開示四種『喝』。
祖師開示大眾說：『有時一喝，如金剛王劍（比喻斬斷煩惱的智慧）；有時一喝，如踞地師子（比喻威猛不可侵犯）；有時一喝，如探竿影草（比喻試探對方的深淺）；有時一喝，不作一喝用（比喻超越言語的境界）。你們要如何理解呢？』大眾正在猜測，祖師便喝了一聲。
祖師禁止參禪的人模仿他的喝聲。
祖師隨機應變，經常使用『喝』。門下的參禪者也跟著學『喝』。祖師說：『你們都學我『喝』，我現在問你們，有一個人從東堂出來，一個人從西堂出來，兩個人同時喝一聲，這裡能分出賓主嗎？你們要如何分辨？如果分辨不出來，以後就不準學老僧我『喝』。』兩堂的首座相見，同時發出『喝』聲。僧人問祖師：『還有賓主之分嗎？』祖師說：『賓主分明。』於是召集大眾說：『想要了解臨濟宗的賓主句，就去問堂中的兩位首座。』
祖師開示四種賓主關係。
祖師開示大眾：『參禪學道的人，必須非常仔細。就像賓主相見，便有言語往來。或者應物顯形，或者全體作用，或者運用機權喜怒，或者只顯露半身，或者乘著獅子，或者乘著象王。如果有真正的學人便喝一聲，先拋出一個膠盆子（比喻虛假的境界）。善知識（指有修為的老師）不能辨別這是虛假的境界，便在這個境界上模仿，就被學人又喝一聲。先前的人不肯放下，這是病入膏肓，無法醫治，這叫做賓看主。或者善知識不拋出任何東西，只是隨著學人提問的地方立刻奪走學人的話頭，學人被奪走話頭，拚死也不肯放，這叫做主看賓。或者有學人呈現一個清凈的境界，在善知識面前，知識辨別出這是虛假的境界，就把他拋到坑裡。學人說『太好了，善知識！』知識就說：『唉，真是不識好歹！』學人便禮拜，這叫做主看主。或者有學人披著枷鎖，出現在善知識面前，知識又給他加上一層枷鎖。』
【English Translation】 English version: Who can understand? Only Nata (a protective deity in Buddhism) knows the innermost workings.
The Patriarch demonstrates the four 'shouts'.
The Patriarch addressed the assembly, saying: 'Sometimes a shout is like the Vajra King's sword (a metaphor for the wisdom that cuts through afflictions); sometimes a shout is like a lion crouching on the ground (a metaphor for being fierce and unassailable); sometimes a shout is like probing the grass with a pole (a metaphor for testing the depth of the other person); sometimes a shout is not used as a shout (a metaphor for transcending the realm of language). How do you understand this?' The assembly was speculating, and the Patriarch then shouted.
The Patriarch forbade the Chan students from imitating his shout.
The Patriarch often used 'shouts' in response to situations. The Chan students under him also learned to 'shout'. The Patriarch said: 'You all learn my 'shout'. Now I ask you, if one person comes out from the east hall and another person comes out from the west hall, and the two people shout at the same time, can you distinguish between guest and host here? How would you distinguish them? If you cannot distinguish them, you are not allowed to learn my 'shout' in the future.' The heads of the two halls met and simultaneously let out a 'shout'. A monk asked the Patriarch: 'Is there still a distinction between guest and host?' The Patriarch said: 'The distinction between guest and host is clear.' Then he summoned the assembly and said: 'If you want to understand the Linji (Rinzai) school's guest-host phrase, ask the two heads of the hall.'
The Patriarch demonstrates the four guest-host relationships.
The Patriarch addressed the assembly: 'Those who study Chan must be very careful. It is like guests and hosts meeting, and there is verbal exchange. Or responding to things and manifesting forms, or the entire body functioning, or using the power of joy and anger, or only revealing half the body, or riding a lion, or riding an elephant king. If there is a true student, he will shout first, throwing out a glue pot (a metaphor for false states). If the good teacher (referring to a teacher with cultivation) cannot discern that this is a false state, and imitates it in that state, then the student will shout again. If the previous person is unwilling to let go, this is a disease that has penetrated the marrow and cannot be cured, this is called the guest looking at the host. Or the good teacher does not throw out anything, but immediately seizes the student's words wherever the student asks, and the student, having his words seized, refuses to let go even to the death, this is called the host looking at the guest. Or a student presents a pure state before the good teacher, and the teacher discerns that this is a false state, and throws him into a pit. The student says, 'Excellent, good teacher!' The teacher then says: 'Alas, you truly do not know good from bad!' The student then bows, this is called the host looking at the host. Or a student appears before the good teacher wearing shackles, and the teacher adds another layer of shackles.'
學人歡喜。彼此不辨。喚作賓看賓。大德。山僧所舉。皆是辨魔揀異。知其邪正。
(僧問克符禪師。如何是賓中賓。符曰。倚門傍戶猶如醉。出言吐氣不漸惶。曰如何是賓中主。符曰。口唸彌陀雙拄杖。目瞽瞳人不出頭。曰如何是主中賓。符曰高提祖印當機用。利物應和語帶悲。曰如何是主中主。符曰。橫按鏌鎁全正令。太平寰宇斬癡頑。曰既是太平寰宇。為甚麼卻斬癡頑。符曰。不許夜行剛把火。直須當道與人看)。
安隱忍曰。臨濟。有四賓主。有賓主句。同中有別。而別中自同。不可混也。臨機勘辨之際。魔宮佛國。一時見前。譬如觀音大士。百千手眼。或慈或威。或定或慧。隨學家立地處。與之奪之。如珠之走監。圓轉橫斜。千態萬狀。所言四者。珠不出盤之候而已。昔善財童子。遍參五十三人善知識。于知識所。各得恒河沙等無量法。及見無厭足王之慘虐。勝熱婆羅門之熾然。婆須密女之淫艷。諸外道種之差別。未免望崖自屈。何故。垢凈未忘。而三昧之量未銷也。故云但可入佛。不能入魔。直至大樓閣中。從三昧起。忽然打失布袋。便將從前所得玄妙。盡底揚卻。十方坐斷。一法不留。方契善財本來面目。然非五十三老。驅耕奪食。擒縱變化。不能至此耳。
祖示照用。
示
【現代漢語翻譯】 現代漢語譯本： 學人們歡欣鼓舞，彼此之間無法分辨，將賓看作賓。（賓：指客，這裡指相對不重要的部分）大德，山僧我所說的，都是爲了辨別魔和揀選差異，知道什麼是邪什麼是正。
（有僧人問克符禪師：什麼是賓中賓？克符禪師說：『倚門傍戶，猶如醉漢，出言吐氣，不知羞慚。』僧人問：什麼是賓中主？克符禪師說：『口唸彌陀（彌陀：阿彌陀佛的簡稱），雙手拄杖，眼盲之人，看不出頭緒。』僧人問：什麼是主中賓？克符禪師說：『高舉祖印（祖印：指禪宗的傳承），當機立斷地使用，利益眾生，應和機緣，言語中帶著慈悲。』僧人問：什麼是主中主？克符禪師說：『橫按鏌铘（鏌铘：古代寶劍名），完全是正令，在太平的寰宇中，斬斷癡迷頑固。』僧人問：既然是太平寰宇，為什麼還要斬斷癡迷頑固？克符禪師說：『不許夜裡行走還要拿著火把，必須要在道路中央給人看。』）
安隱忍說：臨濟宗有四賓主，有賓主句，相同之中有區別，而區別之中又自然相同，不可混淆。在臨機勘驗辨別之際，魔宮佛國，一時之間同時顯現。譬如觀音大士（觀音大士：觀世音菩薩的尊稱），有百千手眼，或慈悲或威嚴，或禪定或智慧，隨著學人所處的境地，與之或奪或予。如同珠子在盤中滾動，圓轉橫斜，千姿百態。所說的四者，只是珠子沒有離開盤子的狀態罷了。從前善財童子，遍參五十三位善知識，在善知識處，各自得到恒河沙（恒河沙：形容數量極多）一樣無量的法，以及見到無厭足王（無厭足王：佛教故事中的暴君）的慘虐，勝熱婆羅門（勝熱婆羅門：外道修行者）的熾熱，婆須密女（婆須密女：一位以美色誘人的女子）的淫艷，各種外道種類的差別，仍然免不了望崖自屈。為什麼呢？因為垢凈之念未忘，而三昧（三昧：佛教中的一種定境）的境界沒有消除。所以說只能入佛，不能入魔。直到大樓閣中，從三昧中醒來，忽然打失布袋，便將從前所得的玄妙，徹底揚棄，十方坐斷，一法不留，才契合善財童子的本來面目。然而如果不是五十三位老者，驅耕奪食，擒縱變化，不能達到這種境界。
祖師開示照用。
開示
【English Translation】 English version: The learners rejoice, unable to distinguish each other, regarding the guest as the guest. (Guest: refers to the visitor, here referring to the relatively unimportant part) Great master, what I, the mountain monk, have mentioned is all about distinguishing demons and selecting differences, knowing what is evil and what is righteous.
(A monk asked Zen Master Kefu: What is the guest within the guest? Kefu said: 'Leaning against the door, like a drunkard, speaking and breathing without shame.' The monk asked: What is the guest within the host? Kefu said: 'Mouth reciting Amitabha (Amitabha: short for Amitabha Buddha), hands holding a staff, a blind person cannot see the clue.' The monk asked: What is the host within the guest? Kefu said: 'Raising the ancestral seal (ancestral seal: refers to the transmission of Zen Buddhism) high, using it decisively, benefiting sentient beings, responding to opportunities, with compassion in speech.' The monk asked: What is the host within the host? Kefu said: 'Holding the Moyé (Moyé: name of an ancient sword) horizontally, it is completely the correct order, in the peaceful universe, cutting off delusion and stubbornness.' The monk asked: Since it is a peaceful universe, why still cut off delusion and stubbornness? Kefu said: 'Not allowing walking at night while holding a torch, it must be shown to people in the middle of the road.')
An Yinren said: The Linji school has four guests and hosts, and guest-host phrases, with differences within the similarities, and natural similarities within the differences, which cannot be confused. At the moment of examining and distinguishing, the demon palace and the Buddha land appear simultaneously. For example, Avalokiteshvara (Avalokiteshvara: the honorable name of Avalokiteśvara Bodhisattva) has hundreds of thousands of hands and eyes, sometimes compassionate, sometimes majestic, sometimes in meditation, sometimes in wisdom, giving or taking according to the learner's situation. Like a pearl rolling in a plate, round and slanted, in thousands of forms. The four mentioned are just the state of the pearl not leaving the plate. Once upon a time, Sudhana (Sudhana: a youth in Buddhist scriptures) visited fifty-three good advisors, and at each advisor's place, he obtained immeasurable Dharma like the sands of the Ganges (Ganges sands: describes an extremely large quantity), as well as seeing the cruelty of King Anayashataka (King Anayashataka: a tyrant in Buddhist stories), the burning heat of the Tirthika Brahman (Tirthika Brahman: a non-Buddhist practitioner), the licentiousness of Vasumitra (Vasumitra: a woman who entices with beauty), and the differences of various non-Buddhist types, he still could not avoid retreating in the face of the cliff. Why? Because the thoughts of defilement and purity have not been forgotten, and the state of Samadhi (Samadhi: a state of concentration in Buddhism) has not been eliminated. Therefore, it is said that one can only enter the Buddha, but not the demon. Until in the great pavilion, waking up from Samadhi, suddenly losing the bag, he completely abandoned the profound mysteries he had obtained before, cutting off the ten directions, leaving no Dharma, and then he conformed to Sudhana's original face. However, if it were not for the fifty-three elders, driving and seizing, capturing and releasing, changing and transforming, he could not have reached this state.
The Patriarch's instruction is to illuminate and use.
Instruction
眾曰。我有時先照後用。有時先用后照。有時照用同時。有時照用不同時。先照後用。有人在。先用后照。有法在。照用同時。驅耕夫之牛。奪饑人之食。敲骨取髓。痛下針錐。照用不同時。有問有答。立賓立主。合水和泥。應機接物。若是過量人。向未舉已前。撩起便行。猶校些子。
汾陽昭曰。先照後用。且共汝商量。先用后照。汝也是個人始得。照用同時。汝作么生當抵。照用不同時。汝作么生湊泊。
瑯玡覺曰。先照後用。露師子之爪牙。先用后照。縱象王之威猛。照用同時。如龍得水。致雨騰雲。照用不同時。提獎嬰兒拊憐赤子。此是古人建立法門。為合如是。不合如是。若合如是。紀信乘九龍之輦。不合如是。項羽失千里之騅。還有為瑯玡出氣的么。如無。山僧自道去也。卓拄杖。
安隱忍曰。先師三峰藏嘗云。待心死而伏誅。須切用前之照。先擒下而去縛。略挑後用之燈。實照用之真虎。譬如神醫。刮骨療病。必見病而下刀。若確定一方。妄加針割。是重增一病矣。古德云。才有所重。便成窠臼。夫學者之窠臼不一。而宗師之照用臨時。自古聖人。莫不皆爾。如夾山之接洛浦。大覺之接興化。所謂心死而伏誅。擒下而去縛者也。蓋二公之病。在有一橛硬禪之主宰。所以才問便喝。將
【現代漢語翻譯】 現代漢語譯本 眾僧說：『我們有時先照後用，有時先用后照，有時照用同時，有時照用不同時。』 『先照後用』，就像有人在那裡。 『先用后照』，就像有法在那裡。 『照用同時』，就像驅趕耕夫的牛，奪走飢餓人的食物，敲骨取髓，狠狠地紮下針錐。 『照用不同時』，就像有問有答，設立賓主，和水和泥，隨機應變。 如果是超越常人的人，在問題還沒提出之前，就立刻行動，還算可以。
汾陽昭（人名）說：『先照後用，且與你們商量。先用后照，你們也算是個像樣的人了。照用同時，你們打算如何應對？照用不同時，你們又打算如何湊合？』
瑯玡覺（人名）說：『先照後用，顯露出獅子的爪牙。先用后照，縱容象王的威猛。照用同時，如同龍得到水，興云降雨。照用不同時，如同提攜嬰兒，撫愛赤子。』 『這是古人建立法門，應該這樣，不應該那樣。如果應該這樣，紀信（人名）就能乘坐九龍之輦。如果不應該這樣，項羽（人名）就會失去千里馬騅。』 『還有誰要為瑯玡（地名）出氣的嗎？如果沒有，老衲自己說了。』 說完，拄了拄禪杖。
安隱忍（人名）說：『先師三峰藏（人名）曾經說過，等待心死而伏誅，必須切實使用之前的觀照。先擒拿后解除束縛，稍微挑起之後的燈。真實地觀照使用真虎。』 『譬如神醫，刮骨療病，必須看到病癥才下刀。如果確定一方，胡亂針刺，是增加一種病。』 古德（古代有德之人）說：『只要有所偏重，就會形成窠臼。』 學人的窠臼不止一種，而宗師的觀照使用是臨時的。自古聖人，沒有不這樣的。如同夾山（地名）接引洛浦（地名），大覺（地名）接引興化（地名）。 這就是所謂的心死而伏誅，擒拿后解除束縛。大概這兩位的病，在於有一塊硬禪的主宰，所以才一問就喝斥，將
【English Translation】 English version The assembly said: 'Sometimes we illuminate first and then apply. Sometimes we apply first and then illuminate. Sometimes illumination and application are simultaneous. Sometimes illumination and application are not simultaneous.' 'Illuminate first and then apply' is like someone being present. 'Apply first and then illuminate' is like the Dharma being present. 'Illumination and application are simultaneous' is like driving the farmer's ox, seizing the hungry person's food, cracking bones to extract marrow, and forcefully inserting a needle. 'Illumination and application are not simultaneous' is like having questions and answers, establishing guest and host, mixing water and mud, and responding to situations accordingly. If it is someone who surpasses ordinary people, acting immediately before the question is even raised is still somewhat acceptable.
Fenyan Zhao (name of a person) said: 'Illuminate first and then apply, let's discuss it together. Apply first and then illuminate, then you are at least a decent person. Illumination and application are simultaneous, how do you intend to deal with it? Illumination and application are not simultaneous, how do you intend to reconcile it?'
Langya Jue (name of a person) said: 'Illuminate first and then apply, revealing the lion's claws and teeth. Apply first and then illuminate, indulging the elephant king's might and power. Illumination and application are simultaneous, like a dragon obtaining water, causing rain and soaring clouds. Illumination and application are not simultaneous, like lifting up infants and caressing red children.' 'This is how the ancients established the Dharma gate; it should be like this, and it should not be like that. If it should be like this, Ji Xin (name of a person) could ride the nine-dragon chariot. If it should not be like this, Xiang Yu (name of a person) would lose his thousand-li horse, Zhui.' 'Is there anyone who will stand up for Langya (name of a place)? If not, this old monk will speak for himself.' After speaking, he struck his staff.
An Yinren (name of a person) said: 'My late teacher, Sanfeng Zang (name of a person), once said, 'Wait for the mind to die and be executed; one must earnestly use the previous illumination. First capture and then release the bonds; slightly raise the lamp of later application. Truly illuminate and apply the true tiger.' 'For example, a divine doctor, scraping bones to heal illness, must see the disease before making an incision. If one determines a single method and recklessly applies acupuncture, it is adding another illness.' An ancient virtuous one (ancient virtuous person) said: 'As soon as there is something emphasized, it becomes a rut.' The scholar's ruts are not just one kind, and the master's illumination and application are temporary. From ancient sages, none were not like this. Like Jiashan (name of a place) receiving Luopu (name of a place), Dajue (name of a place) receiving Xinghua (name of a place). This is what is meant by the mind dying and being executed, capturing and then releasing the bonds. Probably these two people's illness lies in having a piece of hard Chan (Zen) as the master, so they would scold as soon as a question was asked, taking
謂禪道如是而已。賴二大老臨之以法鏡。使其無逃隱處。然後乞命於我。故一言而起其痼疾。所云略挑用后之燈是也。
庚午大中四年。
辛未五年。
佛滅后一千八百年。
存獎禪師圓具。
壬申六年。
行僧成都福威寺定蘭然臂。
癸酉七年。
詔天下祖塔未賜謚號者所在以聞太常考行頒賜。
溈山首建第一世大圓祖示寂。
祖一日謂仰山曰。寂子速道。莫入陰界。仰山曰。慧寂信亦不立。祖曰。子信了不立。不信不立。曰只是慧寂。更信阿誰。祖曰。若恁么即是定性聲聞。曰慧寂佛亦不見。上堂示眾曰。老僧百年後。向山下作一頭水牯牛。左脅書五字云。溈山僧某甲。此時喚作溈山僧。又是水牯牛。喚作水牯牛。又是溈山僧喚作什麼即得。凡敷揚宗教。四十餘年。首建宗旨三十五年。壽八十三。臘六十四。春正月十九日示寂。敕謚大圓禪師。塔曰清凈。
仰山祖傳示九十七種圓相(共一百零二相。除去重出五相。九十七個正)。
祥符蔭曰。溈仰父子機深。開鑿人天眼目。以垂範百世。故仰山所立宗旨。即書于溈山之後。非曰互動增輝也。但欲學者于無名無相處。更進一步耳。
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【現代漢語翻譯】 （有人）說禪道就是這樣而已。幸虧有兩位大德用佛法的明鏡來照看他，使他無處可逃避隱藏。然後才向我求救。所以一句話就引發了他的老毛病，所說的略微挑動一下就能夠用以照明後世的燈就是這個意思。
庚午年，大中四年（850年）。
辛未年，五年（851年）。
佛陀涅槃后一千八百年。
存獎禪師受具足戒。
壬申年，六年（852年）。
行腳僧在成都福威寺定蘭燃臂供佛。
癸酉年，七年（853年）。
朝廷下詔，天下各處祖師塔中未被賜予謚號的，上報太常寺考查后頒賜謚號。
溈山（慧寂禪師）開創第一世，大圓祖師圓寂。
溈山禪師有一天對仰山（慧寂禪師）說：『慧寂，快說，不要墮入陰界。』仰山說：『慧寂連信都不立。』溈山禪師說：『你連信都不立，不信也不立。』仰山說：『我只是慧寂，更相信誰呢？』溈山禪師說：『如果這樣，你就是定性聲聞。』仰山說：『慧寂連佛都看不見。』溈山禪師上堂對大眾說：『老僧百年之後，將會在山下做一頭水牯牛，左邊脅上寫五個字：溈山僧某甲。這時叫作溈山僧，又是水牯牛；叫作水牯牛，又是溈山僧，叫作什麼才對呢？』凡是宣揚宗教，四十多年。開創宗派三十五年。享年八十三歲，僧臘六十四年。春正月十九日圓寂。朝廷敕謚為大圓禪師，塔名清凈。
仰山祖師傳授的九十七種圓相（共一百零二相，除去重複的五相，有九十七個正相）。
祥符蔭說：溈山和仰山父子禪機深奧，開鑿人天眼目，以此垂範百世。所以仰山所立的宗旨，就寫在溈山之後，不是說要相互增輝。只是想要學者在無名無相之處，更進一步罷了。
【English Translation】 It was said that Chan (禪) practice was just like that. Fortunately, two great elders used the Dharma mirror to observe him, leaving him nowhere to escape or hide. Only then did he beg me for help. Therefore, a single word triggered his chronic illness, meaning that a slight provocation could be used to illuminate future generations.
The year Gengwu, the fourth year of Dazhong (850 AD).
The year Xinwei, the fifth year (851 AD).
Eighteen hundred years after the Buddha's Parinirvana.
Zen Master Cunjian received full ordination.
The year Renshen, the sixth year (852 AD).
A traveling monk, Ding Lan, burned his arm as an offering at Fuwei Temple in Chengdu.
The year Guiyou, the seventh year (853 AD).
An imperial edict was issued that all ancestral pagodas throughout the land that had not been granted posthumous titles should be reported to the Court of Imperial Sacrifices for review and bestowal.
Weishan (Huiji Zen Master) founded the first generation, Great Ancestor, passed away.
One day, Zen Master Weishan said to Yangshan (Huiji Zen Master): 'Huiji, speak quickly, do not fall into the realm of darkness.' Yangshan said: 'Huiji does not even establish belief.' Zen Master Weishan said: 'You do not even establish belief, nor do you establish non-belief.' Yangshan said: 'I am just Huiji, who else should I believe?' Zen Master Weishan said: 'If that is so, you are a fixed-nature Shravaka.' Yangshan said: 'Huiji does not even see the Buddha.' Zen Master Weishan addressed the assembly in the hall, saying: 'After this old monk passes away in a hundred years, I will become a water buffalo at the foot of the mountain, with five characters written on my left flank: Weishan Monk Moujia. At this time, calling me Weishan Monk is also calling me a water buffalo; calling me a water buffalo is also calling me Weishan Monk. What should I be called?' He propagated the teachings for more than forty years. He founded the school's principles for thirty-five years. He lived to be eighty-three years old, with sixty-four years as a monk. He passed away on the nineteenth day of the first month of spring. The court posthumously conferred the title Great Circle Zen Master, and the pagoda was named Purity.
Ancestor Yangshan transmitted ninety-seven kinds of circular symbols (a total of one hundred and two symbols, removing the five repeated symbols, there are ninety-seven correct symbols).
Xiangfu Yin said: The Zen mechanisms of Weishan and Yangshan, father and son, are profound, opening the eyes of humans and devas, thereby setting an example for hundreds of generations. Therefore, the principles established by Yangshan are written after Weishan, not to say that they mutually enhance each other's glory. It is only to encourage scholars to take a further step in the realm of no name and no form.
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開為百二十。合為九十七。一十九種門施設。一垂示三昧門二問答互換門三性起無作門四緣起無礙門五明機普互門六暗合賓主門七三生不隔門八即約明真門九用了生緣門十就生顯法門十一冥府生緣門十二三境順真門十三隨機識生門十四海印收生門十五密用靈機門十六啐啄同時門十七隨隨收放門十八卷舒無任門十九一多自在門
祥符蔭曰。仰山祖懸應西天祖師付囑圓相之記。實果位聖人。未登具即謁耽源。源謂曰。國師當時傳得六代祖師圓相。共九十七個。授與老僧。乃曰。吾滅后三十年。南方有一沙彌到來。大興此教。次第傳授。無令斷絕。我今付汝。當奉持。遂將其本付祖。祖接得。一覽便將火燒卻。耽源一日問。前來諸相甚宜秘惜。祖曰。當看了。便燒卻也。源曰。吾此法門。無人能會。唯先師。及諸祖師。諸大聖人。方可委悉。子何得焚之。祖曰。慧寂一覽。已知其意。但用得。不可執本也。源曰。然雖如此。于子即得。後人信之不及。祖曰。和尚若要。重錄不難。即重集一本呈上。更無遺失。后耽源上堂。祖出衆作此○相以手拓呈。卻叉手立。源以兩手相交作拳示之。祖進前三步作女人拜。源點頭。祖便禮拜
【現代漢語翻譯】 現代漢語譯本 開為百二十。合為九十七。一十九種門施設：一、垂示三昧門，二、問答互換門，三、性起無作門，四、緣起無礙門，五、明機普互門，六、暗合賓主門，七、三生不隔門，八、即約明真門，九、用了生緣門，十、就生顯法門，十一、冥府生緣門，十二、三境順真門，十三、隨機識生門，十四、海印收生門，十五、密用靈機門，十六、啐啄同時門，十七、隨隨收放門，十八、卷舒無任門，十九、一多自在門。
祥符（1008-1016）年間，蔭曰：仰山（溈仰宗的仰山慧寂禪師）祖師懸記應驗了西天祖師付囑圓相的記載，確實是果位聖人。未正式出家時就拜謁了耽源（耽源應真禪師）。耽源說：『國師（慧忠國師）當時傳得了六代祖師的圓相，共有九十七個，授予老僧。』並說：『我滅度后三十年，南方會有一位沙彌到來，大興此教，次第傳授，不要讓它斷絕。我現在交付給你，你應當奉持。』於是將原本交付給仰山祖師。仰山祖師接過，看了一遍就用火燒掉了。耽源有一天問：『先前那些圓相應該好好珍藏。』仰山祖師說：『我看過了，就燒掉了。』耽源說：『我的這個法門，沒有人能理解，只有先師（慧忠國師）以及各位祖師、各位大聖人，才能詳細瞭解。你為什麼燒掉它？』仰山祖師說：『慧寂（仰山慧寂禪師自稱）看一遍，就已經知道它的意思了，只要能用就行，不必執著于原本。』耽源說：『即使如此，對你來說可以，後人可能不相信。』仰山祖師說：『和尚如果想要，重新抄錄並不難。』隨即重新整理了一本呈上，沒有遺漏。後來耽源上堂說法，仰山祖師從人群中走出來，畫了一個○相，用手掌托著呈上，然後叉手站立。耽源用兩手相交作拳頭的姿勢示意。仰山祖師向前走了三步，作女人拜的姿勢。耽源點頭。仰山祖師便禮拜。
【English Translation】 English version Opening into one hundred and twenty, merging into ninety-seven. Nineteen kinds of Dharma gates are established: 1. The Samadhi Teaching Gate, 2. The Question and Answer Exchange Gate, 3. The Nature-Originated Non-Action Gate, 4. The Condition-Originated Unobstructed Gate, 5. The Illumination of Opportunity and Universal Interrelation Gate, 6. The Hidden Agreement of Guest and Host Gate, 7. The Three Lives Without Separation Gate, 8. The Immediate Agreement with the Manifestation of Truth Gate, 9. The Utilizing Origination-Dependent Gate, 10. The Manifesting Dharma Through Origination Gate, 11. The Netherworld Origination-Dependent Gate, 12. The Three Realms Conforming to Truth Gate, 13. The Discriminating Origination According to Circumstances Gate, 14. The Ocean-Seal Receiving Origination Gate, 15. The Secret Use of Spiritual Opportunity Gate, 16. The Hatching Simultaneously Gate, 17. The Following and Releasing Gate, 18. The Rolling and Unrolling Freely Gate, 19. The One and Many自在(Sanskrit: Svatantra, self-existing, independent) Gate.
During the Xiangfu (1008-1016) era, Yin said: 'Venerable Master Yangshan (禪師 Huiji of Yangshan in the Weiyang school of Chan Buddhism) foretold and verified the record of the Western Heaven Patriarch's entrustment of the circular diagrams, truly a sage of the fruition position. Before formally ordaining, he visited Danyuan (禪師Yingzhen of Danyuan). Danyuan said, 'The National Teacher (Huizhong Guoshi) at that time transmitted the circular diagrams of the Sixth Patriarch, totaling ninety-seven, and bestowed them upon this old monk.' He further said, 'Thirty years after my passing, a Shami (novice monk) from the South will arrive, greatly promoting this teaching, transmitting it in order, without allowing it to be cut off. I now entrust it to you; you should uphold it.' Thereupon, he handed the original to Venerable Master Yangshan. Venerable Master Yangshan received it, glanced at it once, and then burned it in the fire. One day, Danyuan asked, 'Those previous diagrams should be carefully treasured.' Venerable Master Yangshan said, 'I looked at them and then burned them.' Danyuan said, 'No one can understand my Dharma gate except the former teacher (Huizhong Guoshi), as well as the various patriarchs and great sages, who can fully understand it. Why did you burn it?' Venerable Master Yangshan said, 'Huiji (Venerable Master Yangshan referring to himself) understood its meaning after one glance; it is sufficient to use it, without being attached to the original.' Danyuan said, 'Even so, it may be acceptable for you, but later people may not believe it.' Venerable Master Yangshan said, 'If the Abbot desires it, re-copying it is not difficult.' Immediately, he recompiled a copy and presented it, without any omissions. Later, when Danyuan ascended the Dharma hall to preach, Venerable Master Yangshan came out from the crowd, drew a ○ diagram, presented it with his palms, and then stood with his hands folded. Danyuan gestured with his hands crossed, making a fist. Venerable Master Yangshan stepped forward three steps and made a woman's bow. Danyuan nodded. Venerable Master Yangshan then prostrated in worship.'
。后因僧參。問和尚還識字否。祖曰。隨分。僧以手畫此○相拓呈。祖以衣袖拂之。僧又作此○相拓呈。祖以兩手作背拋勢。僧以目視之。祖低頭。僧繞祖一匝。祖便打。像遂出去。又祖坐次。有僧來作禮。祖不顧。其僧乃問。師識字否。祖曰。隨分。僧乃右旋一匝曰。是甚麼字。祖于地上書十字酬之。僧又左旋一匝曰。是甚麼字。祖改十字作卍字。僧畫此○相以兩手拓。如修羅掌日月勢。曰是甚麼字。祖乃畫此○相對之。僧乃作婁至德勢。祖曰。如是如是。此是諸佛之所護念。汝亦如是。吾亦如是。善自護持。其僧禮謝。騰空而去。時有一道者見。經五日後遂問祖。祖曰。汝還見否。道者曰。某甲見出門騰空而去。祖曰。此是西天羅漢。故來探吾道。道者曰。某雖睹種種三昧。不辨其理。祖曰。吾以義為汝解釋。此是八種三昧。是覺海變為義海。體則同然。此義合有因有果。即時異時。總別不離隱身三昧也。觀此則知九十七種圓相。皆佛祖直示全提。百千法門。河沙妙用。皆從此出。而不與百千法門。河沙妙用為侶。祖稱東土小釋迦。其一十九門施設。非妙得祖佛機宜。何能顯密盡善如此。后之一橛頭禪。觸處偏枯者。須一一透過。如陣清風過荊棘林。了無掛礙。日用方可見行此事。人天眼目載五峰良五觀悟謂圓相
【現代漢語翻譯】 現代漢語譯本： 後來，因為有僧人蔘訪，問趙州和尚是否識字。趙州說：『略微識得。』僧人便用手畫了一個圓圈（○，表示圓滿、空性）呈給趙州。趙州用衣袖拂去。僧人又畫了一個圓圈（○）呈上。趙州用兩手做出背拋的姿勢。僧人用眼睛看著趙州。趙州低下頭。僧人繞著趙州轉了一圈，趙州便打了他。僧人於是出去。 又有一次，趙州坐著的時候，有僧人來作禮，趙州不理睬。那僧人便問：『師父識字嗎？』趙州說：『略微識得。』僧人便向右轉一圈說：『這是什麼字？』趙州在地上寫了一個『十』字回答他。僧人又向左轉一圈說：『這是什麼字？』趙州將『十』字改成『卍』字。僧人畫了一個圓圈（○），用兩手托著，好像修羅掌托日月的姿勢，說：『這是什麼字？』趙州便畫了一個圓圈（○）相對。僧人做出婁至德的姿勢。趙州說：『如是如是，這是諸佛所護念的，你也這樣，我也這樣，好好護持。』那僧人禮拜感謝，騰空而去。當時有一個道士看見了，過了五天後便問趙州。趙州說：『你還看見了嗎？』道士說：『我看見他出門騰空而去。』趙州說：『這是西天羅漢，特地來探我的道。』道士說：『我雖然看到種種三昧（Samadhi，禪定），卻不明白其中的道理。』趙州說：『我用義理為你解釋。這是八種三昧，是覺海變為義海，本體則相同。這義理包含有因有果，即時異時，總別都不離隱身三昧。』 觀察這些，就知道九十七種圓相，都是佛祖直接指示、全部提持的。百千法門，河沙妙用，都從此而出，而不與百千法門、河沙妙用為伍。趙州被稱為東土小釋迦（Sakyamuni，釋迦牟尼），他的一十九門設施，如果不是巧妙地得到祖佛的機宜，怎麼能顯密都如此盡善盡美？後世那些一橛頭禪，到處偏頗枯槁的人，須要一一透過，如一陣清風吹過荊棘林，了無掛礙，日常運用中才可以見到。人天眼目記載五峰良五的觀悟，稱之為圓相。
【English Translation】 English version: Later, because a monk came to visit, he asked Zhao Zhou (趙州, a Chan master) if he could read. Zhao Zhou said, 'A little.' The monk then drew a circle (○, representing completeness and emptiness) and presented it to Zhao Zhou. Zhao Zhou brushed it away with his sleeve. The monk drew another circle (○) and presented it. Zhao Zhou made a gesture of throwing something over his back with both hands. The monk looked at Zhao Zhou. Zhao Zhou lowered his head. The monk walked around Zhao Zhou once, and Zhao Zhou hit him. The monk then left. Another time, when Zhao Zhou was sitting, a monk came to pay respects, but Zhao Zhou ignored him. The monk then asked, 'Master, can you read?' Zhao Zhou said, 'A little.' The monk then turned to the right once and said, 'What character is this?' Zhao Zhou wrote the character '十' (ten) on the ground in response. The monk turned to the left once and said, 'What character is this?' Zhao Zhou changed the character '十' to '卍' (swastika). The monk drew a circle (○), holding it with both hands, like the Asura (修羅, a type of demigod) holding the sun and moon, and said, 'What character is this?' Zhao Zhou then drew a circle (○) in response. The monk made a Lou Zhide (婁至德, a respectful gesture) posture. Zhao Zhou said, 'Thus, thus, this is what all Buddhas protect and remember. You are like this, and I am like this. Take good care of it.' The monk bowed in gratitude and ascended into the sky. At that time, a Taoist saw it and asked Zhao Zhou five days later. Zhao Zhou said, 'Did you see it?' The Taoist said, 'I saw him leave and ascend into the sky.' Zhao Zhou said, 'This is a Western Heaven Arhat (羅漢, enlightened being), who came specifically to explore my Dao (道, the Way).' The Taoist said, 'Although I have seen various Samadhis (三昧, meditative states), I do not understand the principles within them.' Zhao Zhou said, 'I will explain it to you with reason. These are the eight Samadhis, which are the transformation of the Sea of Awareness into the Sea of Meaning, the essence of which is the same.' Observing these, one knows that the ninety-seven kinds of complete forms are all directly indicated and completely upheld by the Buddhas and Patriarchs. The hundreds of thousands of Dharma doors and the countless wonderful functions all come from this, but are not associated with the hundreds of thousands of Dharma doors and the countless wonderful functions. Zhao Zhou is called the Little Sakyamuni (釋迦牟尼, the historical Buddha) of the Eastern Land. If his nineteen kinds of establishments were not skillfully obtained from the opportunities of the Buddhas and Patriarchs, how could the exoteric and esoteric be so perfect? Those one-sided Chan (禪, Zen) practitioners of later generations, who are biased and withered everywhere, must penetrate them one by one, like a clear breeze passing through a thorn forest, without any hindrance, so that it can be seen in daily use. The Eyes of Humans and Gods record the insights of Wu Feng Liang Wu (五峰良五, a Chan master), calling it the Complete Form.
總有六名。曰圓相。曰暗機。曰義海。曰字海。曰意語。曰默論。有云畫此[○@牛]相者。乃縱意。畫此[○@佛]者奪意。[○@人]此為相肯。○此為許相見。<
祥符蔭曰。華嚴經偈云。如來得菩提。實不繫于日。諸佛出世。以大事了畢為一期方便。祖師紹佛傳法。化緣示見。亦不過空中電影。不住長空。所以諸祖行跡。年月或闕而不詳。以法垂後世。雖千古不隔目前。如親承面稟也。又心燈光照。焰布無涯。非如世間箕裘嗣續。乃稱紹述。溈仰雲門法眼三宗。迄今正眼昭然。流輝並耀。浩劫有窮
【現代漢語翻譯】
現代漢語譯本：
總共有六種名相。分別是圓相（一種禪宗符號，代表圓滿）、暗機（隱藏的機鋒）、義海（佛法義理的海洋）、字海（文字的海洋）、意語（心領神會的語言）、默論（無言的討論）。有人說，畫這個[○@牛]相，是放縱意念；畫這個[○@佛]相，是奪取意念。[○@人]這個是相肯（相互肯定）。○這個是允許相見。<
祥符（1008-1016）年間的蔭說：華嚴經的偈語說，如來獲得菩提（覺悟），實際上不依賴於太陽。諸佛出世，以完成大事作為一期的方便。祖師紹佛傳法，化度有緣眾生，示現見解，也不過是空中的電影，不會停留在長空。所以諸位祖師的行跡，年月或許缺失而不詳細，因為佛法流傳後世，即使經過千古也不會和眼前隔絕，就像親自接受教誨一樣。而且心燈的光芒照耀，火焰遍佈無邊無際，不像世間的箕裘（家業）繼承，而是稱為紹述（繼承並發展）。溈仰宗、雲門宗、法眼宗這三宗，直到今天正眼（正確的見解）依然昭然，光輝並耀，即使經歷漫長的劫數也有窮盡的時候。
【English Translation】
English version:
There are six names in total. They are Circle Symbol (a Zen symbol representing perfection), Hidden Mechanism, Ocean of Meaning (the ocean of Buddhist teachings), Ocean of Characters, Intentional Language (language understood intuitively), and Silent Discussion. Some say that drawing this [○@牛] symbol is indulging in thoughts; drawing this [○@佛] symbol is seizing thoughts. [○@人] This is mutual affirmation. ○ This is allowing to meet. <
Yin during the Xiangfu (1008-1016) era said: The verse in the Avatamsaka Sutra says, 'The Tathagata (Buddha) attains Bodhi (enlightenment), but it is not actually dependent on the sun.' The Buddhas appear in the world, taking the completion of great matters as a convenient period. The patriarchs inherit the Buddha's teachings, transform sentient beings, and show insights, but it is just like a movie in the sky, not staying in the long sky. Therefore, the traces of the patriarchs, the years may be missing and not detailed, because the Dharma is passed down to later generations, even after thousands of years, it will not be separated from the present, just like personally receiving teachings. Moreover, the light of the mind lamp shines, and the flames spread boundlessly, not like the inheritance of family business in the world, but is called inheriting and developing. The Weiyang, Yunmen, and Fayan schools, until today, the correct eye (correct view) is still clear, and the brilliance shines together, even if the long kalpas (eons) have an end.
。斯文未泯。豈謂其傳世未永。宗統遂湮乎。編年闕疑。正所以示信。心燈綿亙古今。彼此不隔一線。帝網重重。交光涉入。後起明宗者。百世不惑。是在其人矣。
甲戌八年。
乙亥九年。
禪師存獎來參。
侍中張重。起戒壇于𣵠郡。請獎統領講筵。獎罷講參祖。為侍者。一日元安(是為洛浦)來參。祖問甚處來。安曰。鑾城來。祖曰。有事相借問得么。安曰。新戒不會。祖曰。打破大唐國。覓個不會底人也無。參堂去。獎隨後請問曰。適來新到。是成褫他。不成褫他。祖曰。我誰管你成褫不成褫。獎曰。和尚祇解將死雀就地彈。不解將一轉語蓋覆卻。祖曰。你又作么生。獎曰。請和尚作新到。祖遂曰。新戒不會。獎曰。卻是老僧罪過。祖曰。你語藏鋒。獎擬議。祖便打。至晚祖又曰。我今日問新到。是將死雀就地彈。就窠子里打。及至你出得語。又喝起了。向青雲里打。獎曰。草賊大敗。祖又打。
丙子十年。
丁丑十一年。
戊寅十二年。
禪師慧然住鎮州三聖院存獎禪師為第一座。
然初參仰山。後嗣祖。開法三聖。獎佐之為首座。常曰。我向南方行腳一遭。拄杖頭不曾撥著一個會佛法底人。然聞之。乃問曰。你具個什麼眼。便恁么道。獎便喝。
【現代漢語翻譯】 現代漢語譯本： 文化命脈尚未斷絕，怎能說它的流傳不會長久，宗門法統就此湮沒呢？編年史的闕疑之處，恰恰是爲了表明其真實性。心燈綿延亙古至今，彼此之間沒有一絲隔閡。帝網重重，交相輝映，後世興起的明宗之人，百代也不會迷惑，關鍵就在於他們自己了。
甲戌八年（974年）。
乙亥九年（975年）。
禪師存獎前來參拜。
侍中張重，在𣵠郡建造戒壇，請存獎統領講筵。存獎講經完畢后參拜祖師，擔任侍者。一日，元安（即後來的洛浦）前來參拜。祖師問：『從哪裡來？』元安說：『從鑾城來。』祖師說：『有件事想請教，可以嗎？』元安說：『新受戒，什麼都不懂。』祖師說：『打破整個大唐國（618年-907年），也找不到一個什麼都不懂的人啊。去參堂吧。』存獎隨後請問：『剛才來的新到，是成就了他，還是褫奪了他？』祖師說：『我管你成就還是褫奪？』存獎說：『和尚只會將死雀就地彈，不會用一句轉語掩蓋過去。』祖師說：『那你又怎麼樣呢？』存獎說：『請和尚當新到。』祖師於是說：『新戒什麼都不懂。』存獎說：『卻是老僧的罪過。』祖師說：『你說話藏鋒芒。』存獎剛想說什麼，祖師就打了他。到了晚上，祖師又說：『我今天問新到，是將死雀就地彈，還是在鳥窩裡打？等到你能說出話來，又喝起來了，向青雲里打。』存獎說：『草賊大敗。』祖師又打了他。
丙子十年（976年）。
丁丑十一年（977年）。
戊寅十二年（978年）。
禪師慧然住在鎮州三聖院，存獎禪師擔任第一座。
慧然最初參拜仰山，後來繼承了祖師的衣缽，開法於三聖。存獎輔佐他擔任首座，常說：『我向南方行腳一趟，拄杖頭不曾碰到一個懂得佛法的人。』慧然聽了，就問：『你有什麼樣的眼力，竟然這樣說？』存獎便喝了一聲。
【English Translation】 English version: The flame of culture has not yet died out. How can it be said that its transmission will not be long-lasting, and the lineage of the sect will thus be submerged? The omissions in the annals are precisely to demonstrate its authenticity. The lamp of the mind stretches from ancient times to the present, with no separation between them. The net of the emperor, layer upon layer, interpenetrates and reflects light. Those who rise up later to clarify the sect will not be confused for a hundred generations. It all depends on them.
Jiaxu, Year 8 (974 AD).
Yihai, Year 9 (975 AD).
Chan Master Cunjang came to pay respects.
The Chamberlain Zhang Chong established an ordination platform in 𣵠 Prefecture and invited Cunjang to lead the lectures. After Cunjang finished lecturing, he paid respects to the Patriarch and served as an attendant. One day, Yuan'an (later known as Luopu) came to pay respects. The Patriarch asked, 'Where do you come from?' Yuan'an said, 'From Luancheng.' The Patriarch said, 'Is there something I can ask you?' Yuan'an said, 'I am newly ordained and do not understand.' The Patriarch said, 'Even if you break the entire Tang Dynasty (618 AD - 907 AD), you wouldn't find someone who understands nothing. Go to the meditation hall.' Cunjang then asked, 'The newcomer just now, did you accomplish him or strip him?' The Patriarch said, 'Do I care whether you accomplish or strip?' Cunjang said, 'The Master only knows how to flick a dead sparrow on the ground, but doesn't know how to cover it up with a turning phrase.' The Patriarch said, 'Then what do you do?' Cunjang said, 'Please, Master, act as the newcomer.' The Patriarch then said, 'The new initiate understands nothing.' Cunjang said, 'It is the old monk's fault.' The Patriarch said, 'Your words hide sharpness.' Cunjang hesitated, and the Patriarch struck him. In the evening, the Patriarch said again, 'Today I asked the newcomer, is it flicking a dead sparrow on the ground, or hitting it in the nest? By the time you can speak, you are shouting again, hitting it in the blue clouds.' Cunjang said, 'The grass bandits are utterly defeated.' The Patriarch struck him again.
Bingzi, Year 10 (976 AD).
Dingchou, Year 11 (977 AD).
Wuyin, Year 12 (978 AD).
Chan Master Huiran resided in the Three Saints Monastery in Zhenzhou, with Chan Master Cunjang as the first seat.
Huiran initially paid respects to Yangshan and later inherited the Patriarch's mantle, establishing the Dharma at Three Saints. Cunjang assisted him as the head seat, often saying, 'I traveled to the South, and my staff never touched a person who understood the Buddha Dharma.' When Huiran heard this, he asked, 'What kind of eyes do you have that you say such a thing?' Cunjang then shouted.
然曰。須是你始得。
己卯十三年。
存獎禪師至大覺為院主。
魏府大覺和尚(名號闕)嗣祖。住魏府大覺。獎為院主。一日覺喚院主。我聞你道向南方行腳一遭。拄杖頭不曾撥著一個會佛法底。你憑個什麼道理。與么道。獎便喝。覺便打。獎又喝。覺又打。獎來日從法堂過。覺召院主。我直下疑你昨日這兩喝。獎又喝。覺又打。獎再喝。覺再打。獎曰。某於三聖師兄處學得個賓主句。總被師兄折倒了也。愿與某個安樂法門。覺曰。這瞎漢來這裡納敗闕。脫下衲衣。痛與一頓。獎于言下領旨。
考定(獎在三聖首眾。于大覺為院主。詳考其時。皆在咸通年前。蓋祖大中初。開法鎮州臨濟。三聖大覺及獎等。先後從之參悟。逮咸通以後。祖因兵革。欲離河北。而三聖大覺。各俱領院。獎南方行腳。已回河北。其佐三聖大覺。當在斯時。于大覺言下。薦得臨濟先師于黃檗處吃棒底道理者。乃後來錄此公案。在濟祖已寂之後。追述其意而序之。非獎當時口道之語。燈錄諸書。皆因記錄而誤承之者也)。
禪師馬祖支下第二世普化振鐸而化。
化嗣盤山積。輔弼臨濟。將示滅。乃入市謂人曰。乞我一個直裰。人或與披襖。或與布裘。皆不受。振鐸而去。祖令人送與一棺。化笑曰。臨濟
【現代漢語翻譯】 現代漢語譯本： 然（禪師）說：『須是你才行。』
己卯年（具體年份缺失）十三年。
存獎禪師到大覺寺擔任院主。
魏府大覺和尚（名號缺失）是臨濟禪師的嗣法弟子，住在魏府大覺寺。存獎擔任院主。一天，大覺和尚叫來院主，說：『我聽說你到南方行腳一趟，拄杖頭不曾碰到一個懂得佛法的人。你憑什麼道理，這麼說？』存獎便喝斥一聲。大覺便打他。存獎又喝斥一聲。大覺又打他。存獎第二天從法堂經過，大覺叫住院主，說：『我一直懷疑你昨天這兩聲喝。』存獎又喝斥一聲。大覺又打他。存獎再喝斥一聲。大覺又打他。存獎說：『我從三聖師兄那裡學得賓主句，全被師兄您給折倒了。』希望您能給我一個安樂法門。大覺說：『你這瞎漢，來這裡認輸。脫下你的衲衣，狠狠地打一頓。』存獎在言下領悟了旨意。
考定：（存獎在三聖處擔任首座，在大覺處擔任院主。詳細考察其時間，都在咸通年（860-874）前。大概在臨濟禪師最初開法鎮州的時候，三聖、大覺以及存獎等人，先後跟隨他參悟。等到咸通年以後，臨濟禪師因為戰亂，想要離開河北，而三聖、大覺，各自都領著寺院。存獎南方行腳，已經回到河北。他輔佐三聖、大覺，應當就在這個時候。在大覺處，通過言語，領悟了臨濟禪師在黃檗處捱打的道理。這是後來記錄這個公案，在臨濟禪師已經寂滅之後，追述他的意思而敘述的，不是存獎當時口說的話。燈錄等書籍，都是因為記錄而錯誤地承襲了。）
禪師普化是馬祖道一禪師門下第二世弟子，以搖鈴的方式來教化眾生。
普化禪師是盤山寶積禪師的嗣法弟子，輔佐臨濟禪師。將要示寂的時候，就到街市上對人說：『請給我一件直裰（僧衣）。』有人給他披上襖，有人給他布裘，他都不接受。搖著鈴就走了。臨濟禪師讓人送給他一口棺材。普化笑著說：『臨濟』
【English Translation】 English version: Then (the Chan master) said, 'It must be you who can do it.'
The 13th year of Ji Mao (year missing).
Chan Master Cunjang arrived at Dajue Temple to serve as abbot.
The monk Dajue of Wei Prefecture (name missing) was a Dharma heir of Linji. He lived at Dajue Temple in Wei Prefecture. Cunjang served as abbot. One day, Dajue called the abbot and said, 'I heard that you traveled to the South, and your staff never bumped into anyone who understood the Dharma. What reason do you have for saying that?' Cunjang then shouted. Dajue then hit him. Cunjang shouted again. Dajue hit him again. The next day, Cunjang passed by the Dharma Hall. Dajue called the abbot and said, 'I have been doubting those two shouts of yours yesterday.' Cunjang shouted again. Dajue hit him again. Cunjang shouted again. Dajue hit him again. Cunjang said, 'I learned the guest-host principle from my brother-disciple, Sansheng, but it has all been overturned by you, Master.' I wish you could give me a peaceful and happy Dharma gate. Dajue said, 'You blind man, you've come here to admit defeat. Take off your monastic robe and give it a good beating.' Cunjang understood the meaning in his words.
Verification: (Cunjang served as the head seat at Sansheng and as the abbot at Dajue. A detailed examination of the time shows that it was all before the Xiantong era (860-874). Probably when Chan Master Linji first opened the Dharma in Zhenzhou, Sansheng, Dajue, and Cunjang, among others, followed him to study and understand. After the Xiantong era, Chan Master Linji wanted to leave Hebei because of the war, while Sansheng and Dajue each led their own monasteries. Cunjang traveled to the South and had already returned to Hebei. His assistance to Sansheng and Dajue must have been at this time. At Dajue, through words, he understood the reason why Chan Master Linji was beaten at Huangbo. This is a later record of this case, after Chan Master Linji had already passed away, recounting his meaning and narrating it, not the words spoken by Cunjang at the time. The lamp records and other books have mistakenly inherited it because of the record.)
Chan Master Puhua was the second-generation disciple under Mazu Daoyi, who used the ringing of a bell to transform sentient beings.
Chan Master Puhua was a Dharma heir of Panshan Baoji and assisted Chan Master Linji. When he was about to enter Nirvana, he went to the market and said to people, 'Please give me a zhiduo (monk's robe).' Some people put a jacket on him, and some people gave him a cloth robe, but he did not accept them. He left ringing his bell. Chan Master Linji sent him a coffin. Puhua smiled and said, 'Linji'
饒舌。便受之。乃辭眾曰。普化明日去東門死也。至明日。郡人相率送化出城。化厲聲曰。今日葬不合青烏。乃曰。明日南門遷化。至明日出南門。人又隨之。化又曰。明日出西門方吉。至日人出漸稀。出已還返。人意稍怠。第四日自擎棺出北門外。振鐸入棺而逝。郡人奔走出城。揭棺視之已不見。惟聞空中鐸聲漸遠。莫測其繇。
宗統編年卷之十四 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之十五
懿宗(名漼在位十四年)。
懿宗庚辰咸通元年。
祖應默太尉請。
祖因丁兵革。欲離河北。太尉默君和于城中舍宅為寺。亦以臨濟為額延祖。祖受其請居之。
從諗禪師住趙州觀音院。
諗行腳時參祖。方將洗腳。祖便問。如何是祖師西來意。諗曰。恰值老僧洗腳。祖近前作聽勢。諗曰。會即便會。㗖啄作么。祖便歸方丈。住觀音院。示眾云。老僧行腳時。除二時齋粥是雜用心。餘外更無別用心處。又曰。老僧此間即以本分事接人。若隨伊根機接。自有三乘十二分教。若是不會。誰之過歟。又曰。老僧將一莖草作丈六金身用。把丈六金身作一莖草用。僧問。十二時中。如何用心。諗曰。汝被十二時辰使。老僧使得十二時。僧問。如何是
【現代漢語翻譯】 現代漢語譯本 饒舌。便接受了。於是告別眾人說：『普化（Puhua，人名）明天在東門死去。』到了第二天，郡里的人爭相送普化（Puhua）出城。普化（Puhua）大聲說：『今天埋葬不合青烏（Qingwu，風水術）。』於是又說：『明天在南門遷化。』到了第二天，人們又跟隨著他出南門。普化（Puhua）又說：『明天出西門才吉利。』到了那天，人們出來的人漸漸稀少。出來后又返回。人們的心意稍微懈怠。第四天，他自己抬著棺材出北門外，搖著鈴鐺進入棺材而逝。郡里的人奔跑出城，打開棺材看卻已經不見了，只聽到空中鈴鐺的聲音漸漸遠去，沒有人能測知其中的原因。
《宗統編年》卷之十四 卍新續藏第 86 冊 No. 1600 《宗統編年》
《宗統編年》卷之十五
懿宗（Yizong，唐朝皇帝謚號，名漼cuī，在位十四年，859-873）。
懿宗（Yizong）庚辰咸通元年（860）。
祖應（Zu Ying，人名）默太尉（Taiwei，官名）請求。
祖應（Zu Ying）因為遇到戰亂，想要離開河北。太尉（Taiwei）默君和（Mo Junhe，人名）在城中捐出住宅作為寺廟，也用臨濟（Linji，地名）作為寺廟的名稱來迎接祖應（Zu Ying）。祖應（Zu Ying）接受了他的請求，居住在那裡。
從諗（Congshen，人名）禪師住在趙州（Zhaozhou，地名）觀音院（Guanyin Yuan，寺廟名）。
從諗（Congshen）行腳雲遊時參拜祖應（Zu Ying）。正要洗腳時，祖應（Zu Ying）便問：『如何是祖師西來意？』從諗（Congshen）說：『恰好老僧洗腳。』祖應（Zu Ying）走近做出傾聽的姿勢。從諗（Congshen）說：『會意就立即會意，吞吞吐吐做什麼？』祖應（Zu Ying）便回到方丈。住在觀音院（Guanyin Yuan），向大眾開示說：『老僧行腳時，除了早晚兩次的齋飯是雜用心，其餘之外更沒有別的用心之處。』又說：『老僧這裡就用本分事來接待人。如果隨著他的根機來接引，自有三乘十二分教。如果不會意，是誰的過錯呢？』又說：『老僧將一根草當作丈六金身來用，把丈六金身當作一根草來用。』僧人問：『十二時中，如何用心？』從諗（Congshen）說：『你被十二時辰所使，老僧使得十二時。』僧人問：『如何是……』
【English Translation】 English version He was verbose, and then he accepted it. Thereupon, he bid farewell to the crowd, saying, 'Puhua (name) will die at the east gate tomorrow.' The next day, the people of the county vied to see Puhua (name) out of the city. Puhua (name) said in a loud voice, 'Today's burial is not in accordance with Qingwu (geomancy).' Then he said, 'Tomorrow, move the transformation at the south gate.' The next day, people followed him out of the south gate again. Puhua (name) then said, 'It will be auspicious to go out of the west gate tomorrow.' By that day, fewer people came out. After going out, he returned. The people's intentions were slightly lax. On the fourth day, he carried the coffin himself out of the north gate, shook the bell, and entered the coffin and passed away. The people of the county ran out of the city, opened the coffin to look, but he was already gone. Only the sound of the bell in the air gradually faded away, and no one could fathom the reason.
Chronicles of the Zongtong, Volume 14 Supplement to the Buddhist Canon, Volume 86, No. 1600, Chronicles of the Zongtong
Chronicles of the Zongtong, Volume 15
Emperor Yizong (posthumous name of Emperor Cui of the Tang Dynasty, reigned for fourteen years, 859-873).
The first year of Xiantong (860) under the reign of Emperor Yizong (Yizong) in the Gengchen year.
Zu Ying (name), the Grand Commandant (official title) Mo, requested.
Because Zu Ying (name) encountered war, he wanted to leave Hebei. The Grand Commandant (official title) Mo Junhe (name) donated his residence in the city as a temple, and also used Linji (place name) as the name of the temple to welcome Zu Ying (name). Zu Ying (name) accepted his request and resided there.
Chan Master Congshen (name) resided in Guanyin Monastery (temple name) in Zhaozhou (place name).
When Congshen (name) was traveling, he visited Zu Ying (name). Just as he was about to wash his feet, Zu Ying (name) asked, 'What is the meaning of the Patriarch's coming from the West?' Congshen (name) said, 'It just so happens that the old monk is washing his feet.' Zu Ying (name) stepped forward and made a listening gesture. Congshen (name) said, 'If you understand, then understand immediately, why hesitate?' Zu Ying (name) then returned to his room. Residing in Guanyin Monastery (temple name), he instructed the assembly, saying, 'When the old monk was traveling, apart from the two times of vegetarian meals, which are mixed uses of the mind, there is no other place to use the mind.' He also said, 'The old monk here uses his fundamental affairs to receive people. If I follow their faculties to receive them, there will naturally be the Three Vehicles and the Twelve Divisions of Teachings. If you do not understand, whose fault is it?' He also said, 'The old monk uses a blade of grass as a sixteen-foot golden body, and uses a sixteen-foot golden body as a blade of grass.' A monk asked, 'How should one use the mind in the twelve periods of the day?' Congshen (name) said, 'You are used by the twelve periods of the day, the old monk uses the twelve periods.' A monk asked, 'What is...'
祖師西來意。諗曰。庭前柏樹子。曰和尚莫將境示人。諗曰。我不將境示人。曰如何是祖師西來意。諗曰。庭前柏樹子。問新到。曾到此間么。僧曰。曾到。曰喫茶去。又問僧。僧曰。不曾到。諗曰。喫茶去。院主問曰。為甚曾到也云喫茶去。不曾到也云吹茶去。諗召院主。主應諾。諗曰。喫茶去。僧問狗子還有佛性也無。諗曰無。曰上至諸佛。下至螻蟻。皆有佛性。狗子為甚卻無。諗曰。為伊有業識在。又僧問狗子還有佛性也無。驗曰有。曰既有為甚入這皮袋裡。諗曰。知而故犯。有官人問和尚還入地獄否。諗曰。老僧末上入。曰大善知識為甚麼入地獄。諗曰。我若不入。阿誰教化汝。馬大夫問和尚還修行也無。諗曰。老僧若修行即禍事。曰和尚若不修行。教甚麼人修行。諗曰。大夫是修行底人。曰某甲何名修行。諗曰。若不修行。爭得撲在人王位中。喂得來赤凍紅地。無有解出期。大夫乃下淚拜謝。
洞山祖建立五位君臣等宗旨嗣法曹山唱明之。
祖初住新豐。次盛化于洞山。示五位君臣頌曰。正中偏。三更初夜月明前。莫怪相逢不相識。隱隱猶懷舊日嫌。偏中正。失曉老婆逢古鏡。分明覿面別無真。休更迷頭猶認影。正中來。無中有路隔塵埃。但能不觸當今諱。也勝前朝斷舌才。兼中至。兩刃交鋒
不須避。好手猶如火里蓮。宛然自有沖天志。兼中到。不落有無誰敢和。人人盡欲出常流。摺合還歸炭里坐。
上堂。向時作么生。奉時作么生。功時作么生。共功時作么生。功功時作么生。僧問。如何是向。祖曰。吃飯時作么生。曰如何是奉。祖曰。背時作么生。曰如何是功。祖曰。放下钁頭時作么生。曰如何是共功。祖曰。不得色。曰如何是功功。祖曰。不共。乃示頌曰。(向)聖主由來法帝堯。御人以禮曲龍腰。有時鬧市頭邊過。到處文明賀聖朝。(奉)凈洗濃妝為阿誰。子規聲里勸人歸。百花落盡啼無盡。更向亂峰深處啼。(功)枯木花開劫外春。倒騎玉象趁麒麟。而今高隱千峰外。月皎風清好日辰。(共功)眾生諸佛不相侵。山自高兮水自深。萬別千差明底事。鷓鴣啼處百花新。(功功)頭角才生已不堪。擬心求佛好羞慚。迢迢空劫無人識。肯向南詢五十三。
僧問曹山祖五位君臣旨訣。祖曰。正位即空界。本來無物。偏位即色界。有萬象形。正中偏者。背理就事。偏中正者。舍事入理。兼帶者。冥應眾緣。不墮諸有。非染非凈。非正非偏。故曰。虛玄大道。無著真宗。從上先德。推此一位。最妙最玄。當詳審辨明。君為正位。臣為偏位。臣向君是偏中正。君視臣是正中偏。君臣道合是兼帶語
【現代漢語翻譯】 現代漢語譯本： 不必躲避。真正的修行者猶如火中蓮花，自然有沖天的志向。兼顧之中才能達到，不落入有無的對立，誰敢與他相提並論？人人都想脫離平庸，最終還是要回歸本源。
上堂說法。過去如何？順應時勢如何？修行用功如何？共同修行如何？修行至極又如何？有僧人問：『什麼是過去？』趙州禪師回答：『吃飯時如何？』僧人問：『什麼是順應時勢？』趙州禪師回答：『背離時勢時如何？』僧人問：『什麼是修行用功？』趙州禪師回答：『放下鋤頭時如何？』僧人問：『什麼是共同修行？』趙州禪師回答：『不要執著于表象。』僧人問：『什麼是修行至極？』趙州禪師回答：『不落入對立。』於是作偈頌曰：（過去）聖明的君主自古以來傚法帝堯（遠古部落聯盟首領），以禮治理人民，謙卑待人。有時在熱鬧的集市邊經過，到處都是文明景象，祝賀聖明的朝代。（順應時勢）洗去濃妝艷抹是爲了誰？杜鵑鳥的叫聲里勸人歸去。百花凋落，啼叫聲沒有止境，更向著重重山峰深處啼叫。（修行用功）枯木開花，如同劫難之外的春天，倒騎著玉象追趕麒麟（古代傳說中的瑞獸）。如今隱居在千峰之外，月光明亮，清風徐徐，是美好的日子。（共同修行）眾生與諸佛互不侵犯，山自高聳，水自深流。明白萬別千差的道理，鷓鴣鳥啼叫的地方，百花重新開放。（修行至極）稍微顯露出頭角就已經難以承受，如果還想用心去求佛，實在可羞可慚。漫長的空劫之中沒有人認識，肯向南方參訪五十三位善知識。
僧人請教曹山禪師關於五位君臣的旨訣。曹山禪師回答：『正位即是空界（佛教用語，指空性的境界），本來什麼都沒有。偏位即是**，有萬象的形體。正中偏，是背離真理而順應事物。偏中正，是捨棄事物而進入真理。兼帶，是暗中應和各種因緣，不落入各種存在，既不染著，也不清凈，既不正也不偏。』所以說：『虛玄的大道，沒有執著的真宗。』從前的先德，推崇這一位，最為微妙玄奧，應當詳細審辨明白。君是正位，臣是偏位。臣向君是偏中正，君視臣是正中偏。君臣之道相合，就是兼帶的說法。
【English Translation】 English version: No need to avoid. A true practitioner is like a lotus in fire, naturally possessing an aspiration that soars to the heavens. Only by encompassing all can one achieve, not falling into the duality of existence and non-existence. Who dares to compare with him? Everyone desires to break free from the ordinary, but ultimately must return to the source.
Ascending the Dharma hall to preach. What about the past? What about conforming to the times? What about diligent practice? What about practicing together? What about the ultimate practice? A monk asked: 'What is the past?' Zen Master Zhao Zhou replied: 'What about when eating?' The monk asked: 'What is conforming to the times?' Zen Master Zhao Zhou replied: 'What about when going against the times?' The monk asked: 'What is diligent practice?' Zen Master Zhao Zhou replied: 'What about when putting down the hoe?' The monk asked: 'What is practicing together?' Zen Master Zhao Zhou replied: 'Do not be attached to appearances.' The monk asked: 'What is the ultimate practice?' Zen Master Zhao Zhou replied: 'Not falling into duality.' Thereupon, he composed a verse: (The Past) The wise ruler has since ancient times emulated Emperor Yao (legendary tribal leader), governing the people with propriety, treating people with humility. Sometimes passing by the bustling marketplace, everywhere is a scene of civilization, celebrating the wise dynasty. (Conforming to the Times) For whom is the heavy makeup washed away? In the cuckoo's cry, urging people to return. The myriad flowers wither, the cries have no end, further crying towards the depths of the layered peaks. (Diligent Practice) A withered tree blooms, like spring outside of a kalpa (an aeon), riding backwards on a jade elephant chasing a Qilin (mythical auspicious beast). Now dwelling in seclusion beyond the thousand peaks, the moonlight is bright, the breeze is gentle, it is a good day. (Practicing Together) Sentient beings and all Buddhas do not infringe upon each other, the mountain is naturally high, the water naturally flows deep. Understanding the principle of myriad differences, where the partridge cries, the myriad flowers bloom anew. (Ultimate Practice) Just revealing the slightest hint of ability is already unbearable, if one still tries to seek Buddhahood with the mind, it is truly shameful. In the vast empty kalpa, no one recognizes, willing to visit fifty-three good advisors in the south.
A monk asked Zen Master Cao Shan about the essential principles of the Five Ranks of Sovereign and Minister. Zen Master Cao Shan replied: 'The Correct Rank is the realm of emptiness (Buddhist term, referring to the realm of emptiness), originally there is nothing. The Oblique Rank is **, there are forms of myriad phenomena. Correct within Oblique is turning away from truth and conforming to things. Oblique within Correct is abandoning things and entering truth. Comprehensive is secretly responding to all conditions, not falling into various existences, neither defiled nor pure, neither correct nor oblique.' Therefore it is said: 'The empty and profound Great Way, the true sect without attachment.' The former virtuous ones, revered this rank, the most subtle and profound, one should carefully examine and understand clearly. The Sovereign is the Correct Rank, the Minister is the Oblique Rank. The Minister towards the Sovereign is Oblique within Correct, the Sovereign viewing the Minister is Correct within Oblique. The way of Sovereign and Minister in harmony is the comprehensive saying.
。僧問。如何是君。曹山祖曰。妙德尊寰宇。高明朗太虛。曰如何是臣。祖曰。靈機宏聖道。真智利群生。曰如何是臣向君。祖曰。不墮諸異趣。凝情望聖容。曰如何是君視臣。祖曰。妙容雖不動。光燭本無偏。曰如何是君臣道合。祖曰。渾然無內外。和融上下平。祖又曰。似君臣偏正言者。不欲犯中故。臣稱君不敢斥言是也。此吾法宗要。乃示偈曰。學者先須識自宗。莫將真際雜頑空。妙明體性知傷觸。力在逢緣不借中。出語值教燒不著。潛行須與古人同。無身有事超岐路。無事無身落始終。復作五相[○@(?/─)]偈曰。白衣雖拜相。此事不為奇。積代簪纓者。休言落魄時。(正中偏向)[○@(─/?)]偈曰。子時當正位。明正在君臣。未離兜率界。烏雞雪上行。(偏中正奉)⊙偈曰。𦦨里寒冰結。楊花九月飛。泥牛吼水月。木馬逐風嘶。(正中來功)○偈曰。王宮初降日。玉兔豈能離。未得無功旨。人天何太遲。(兼中至共功)●偈曰。渾然藏理事。朕兆卒難明。威音王未曉。彌勒豈惺惺(兼中到功功)。
祥符蔭曰。洞山宗旨。得曹山而顯。所以稱曹洞宗。近或依圓鑒圖今詳審參同契旨改正。明暗正偏。瞭然指掌。新豐父子。敲唱分明矣。
祖示五位王子。
一曰朝生。一曰末生
【現代漢語翻譯】 僧人問：『什麼是君？』曹山祖師說：『妙德（不可思議的德行）尊貴于寰宇，高明（高尚明澈的智慧）照亮太虛。』 僧人問：『什麼是臣？』祖師說：『靈機（敏銳的機鋒）弘揚聖道，真智（真實的智慧）利益眾生。』 僧人問：『什麼是臣向君？』祖師說：『不墮入各種不同的歧途，專心致志地仰望聖容。』 僧人問：『什麼是君視臣？』祖師說：『妙容（君主的莊嚴儀容）雖然不動，但光芒照耀，本來就沒有偏頗。』 僧人問：『什麼是君臣道合？』祖師說：『渾然一體，沒有內外之分，和諧融洽，上下平等。』 曹山祖師又說：『用君臣的偏正關係來比喻，是不想冒犯中道。臣稱君，是不敢直接斥責君主的是非。』這是我宗的根本要旨。於是作偈語說：『學者首先必須認識自己的宗，不要將真際（真實的境界）與頑空（虛無的空）混雜。妙明（微妙光明）的體性，要知道有傷有觸，力量在於逢緣不執著于中。說出的話語，即使遇到火燒也燒不著，潛行（暗中修行）必須與古人相同。無身而有事，超越歧路，無事也無身，則落入始終。』 又作五相[○@(?/─)]偈語說：『白衣（平民）雖然拜相，這件事並不稀奇。世代為官的人，不要說落魄的時候。』(正中偏向)[○@(─/?)]偈語說：『子時（午夜）正是當位的時候，光明正在君臣之間。即使沒有離開兜率界（欲界天之一），烏雞也在雪地上行走。』(偏中正奉)⊙偈語說：『嚴寒的冰雪凝結，楊花在九月飛舞。泥牛在水月中吼叫，木馬追逐風嘶鳴。』(正中來功)○偈語說：『王子初降生的時候，玉兔怎麼能離開？如果沒有得到無功的旨意，人天（人和天）為何如此遲緩？』(兼中至共功)●偈語說：『渾然一體地藏著理和事，朕兆（預兆）最終難以明白。威音王佛（過去佛名）時尚且不曉，彌勒佛（未來佛）又怎麼會醒悟？(兼中到功功)』 祥符蔭說：洞山宗的宗旨，因為曹山而顯揚。所以稱為曹洞宗。近來有人依據圓鑒圖，現在詳細審察《參同契》的旨意進行改正。明暗正偏，瞭然于指掌。新豐父子，敲唱分明了。 祖師開示五位王子： 一是朝生，一是末生。
【English Translation】 A monk asked: 'What is the sovereign?' Caoshan (The name of a Chan master) replied: 'Sublime virtue is honored throughout the universe, and lofty wisdom illuminates the great void.' The monk asked: 'What is the minister?' The Master said: 'Spiritual insight promotes the holy path, and true wisdom benefits all beings.' The monk asked: 'What is the minister facing the sovereign?' The Master said: 'Not falling into various divergent paths, concentrating the mind and gazing upon the holy countenance.' The monk asked: 'What is the sovereign regarding the minister?' The Master said: 'Although the sublime countenance does not move, its light illuminates without partiality.' The monk asked: 'What is the way of sovereign and minister in accord?' The Master said: 'Completely integrated, without inside or outside, harmonious and peaceful, with equality above and below.' Master Caoshan also said: 'Using the analogy of the sovereign and minister's relative positions of bias and correctness is to avoid offending the middle way. The minister addresses the sovereign, not daring to directly criticize the sovereign's rights and wrongs.' This is the fundamental essence of my school. Thereupon, he composed a verse saying: 'The student must first recognize their own school, do not mix the true realm (zhenji) with stubborn emptiness (wankong). The subtle and bright (miaoming) essence of the body, know that there is harm and touch, the power lies in meeting conditions without clinging to the middle. Words spoken, even if they encounter fire, cannot be burned, secret practice (qianxing) must be the same as the ancients. Without a body but with affairs, surpassing divergent paths, without affairs and without a body, then falling into beginning and end.' He also composed a verse on the five ranks [○@(?/─)]: 'Although a commoner (baiyi) may become a minister, this is not surprising. Those who have been officials for generations should not speak of times of decline.' (Bias towards the correct within the correct) [○@(─/?)] Verse: 'The hour of midnight (zishi) is the time to be in the correct position, and light is in the sovereign and minister. Even if one has not left the Tushita Heaven (doushuaitian) (one of the heavens in the desire realm), a black chicken walks on the snow.' (Serving the correct within the biased) ⊙ Verse: 'Severe cold ice is frozen, willow catkins fly in the ninth month. A mud ox roars in the moon's reflection in the water, a wooden horse chases the wind and neighs.' (Merit coming from the correct) ○ Verse: 'On the day the prince was first born, how could the jade rabbit leave? If one has not obtained the meaning of no merit, why are humans and gods so slow?' (Arriving at shared merit within the combined) ● Verse: 'Completely integrated, the principles and affairs are hidden, and the omens are ultimately difficult to understand. Even the Buddha Weiyin Wang (past Buddha's name) did not understand, how could Maitreya (future Buddha) awaken? (Arriving at merit within the combined merit)' Xiangfu Yin said: The doctrine of the Dongshan school was made manifest by Caoshan. Therefore, it is called the Caodong school. Recently, some have relied on the Round Mirror Diagram, and now they are carefully examining the meaning of the 'Cantong Qi' to make corrections. Light and dark, correct and biased, are clearly in the palm of the hand. The father and son of Xinfeng have clearly distinguished the knocking and singing. The Master instructed on the five ranks of princes: One is the morning-born, and the other is the end-born.
。一曰誕生。一曰化生。一曰內生。
僧問石霜諸。如何是朝生王子。霜曰。白衣為上輔。直指禁庭中。如何是末生王子。霜曰。循途方覺貴。漸進不知尊。如何是誕生王子。霜曰。貴裔非常種。天然位至尊。如何是化生王子。霜曰。政威無比況。神用莫能儔。如何是內生王子。霜曰。重幃休勝負。金殿臥清風。
祥符蔭曰。洞山功建立功勛王子。蓋稟巖臣奉子順之旨。功勛明奉君。王子表順父也。有內紹外紹之分。金提半提之別。與五位功勛互相表裡。人根利鈍。法有頓漸。當時石霜。可謂塤篪葉奏。有謂其建自石霜者。訛也。有以朝生配正中偏。末生配偏中正。誕生配正中來。化生配兼中至。內生配兼中到者。有以誕生列第一位。朝生列第二位。末生列第三位。內生列第四位。化生列第五位者。有以內生為第一位。當正中來。化生為第二位。當正中偏。末生為第三位。當兼中至。朝生為第四位。當偏中正。誕生為第五位。當兼中到者。有以誕生統攝四位。謂誕。大也。生也。朝生。誕于朝而生。末生。誕于末而生。化生。誕于化而生。內生。誕于內而生。亦猶正中來之正偏兼帶。始終圓貫。而謂誕生猶有待者。即待朝末等而生。而誕之所以為誕。實不生。故曰。欲識誕生王子父。鶴衝霄漢脫銀籠者。
【現代漢語翻譯】 現代漢語譯本 一曰誕生（通過父母所生）。一曰化生（無所依託，自然而生）。一曰內生（從內部產生）。
有僧人問石霜楚圓禪師：『什麼是朝生王子？』石霜禪師回答說：『身著白衣擔任輔佐之職，直接在皇宮禁地之中。』什麼是末生王子？』石霜禪師回答說：『沿著道路走才覺得尊貴，逐漸晉陞卻不知其尊貴之處。』什麼是誕生王子？』石霜禪師回答說：『高貴的血統並非尋常之種，天生就位至尊。』什麼是化生王子？』石霜禪師回答說：『政治威嚴無比倫比，神通妙用無法比擬。』什麼是內生王子？』石霜禪師回答說：『重重帷幕之中不必爭勝負，金殿之上安臥清風之中。』
宋祥符年間（1008-1016）的僧人釋守緣評論說：『洞山良價禪師建立功勛王子的說法，大概是秉承了巖頭全豁禪師和道吾圓智禪師父子相順的宗旨。功勛表明奉事君主，王子表明順從父親。』有內紹（內在繼承）和外紹（外在繼承）的區分，金提（全部提起）和半提（提起一半）的區別，與五位功勛互相表裡。人的根器有利有鈍，佛法有頓悟和漸悟之分。當時的石霜禪師，可謂像塤篪一樣和諧演奏。有人說這種說法出自石霜禪師，這是訛傳。有人用朝生來配正中偏，末生來配偏中正，誕生來配正中來，化生來配兼中至，內生來配兼中到。有人將誕生列為第一位，朝生列為第二位，末生列為第三位，內生列為第四位，化生列為第五位。有人以內生為第一位，對應正中來；化生為第二位，對應正中偏；末生為第三位，對應兼中至；朝生為第四位，對應偏中正；誕生為第五位，對應兼中到。有人用誕生來統攝四位，認為『誕』，就是『大』，就是『生』。朝生，是誕生於朝而生；末生，是誕生於末而生；化生，是誕生於化而生；內生，是誕生於內而生。也就像正中來之正偏兼帶，始終圓融貫通。如果認為誕生還有所等待，那就是等待朝生、末生等而生，而誕生之所以為誕生，實際上是不生。所以說：『想要認識誕生王子的父親，就像鶴衝上雲霄掙脫了銀籠。』
【English Translation】 English version One is birth (born of parents). One is transformation (born spontaneously without reliance). One is internal birth (arising from within).
A monk asked Zen Master Shishuang Chuyuan: 'What is a prince born in the morning (朝生王子)?' Shishuang (石霜) replied: 'Dressed in white, serving as an assistant, directly within the forbidden palace.' 'What is a prince born at the end (末生王子)?' Shishuang (石霜) replied: 'Only by following the path does one realize his nobility; gradually advancing, one does not know his own honor.' 'What is a prince born by birth (誕生王子)?' Shishuang (石霜) replied: 'Noble lineage, not of ordinary stock, naturally holding the supreme position.' 'What is a prince born by transformation (化生王子)?' Shishuang (石霜) replied: 'Political power is unparalleled, spiritual function is beyond comparison.' 'What is a prince born internally (內生王子)?' Shishuang (石霜) replied: 'Within layers of curtains, there is no need to compete; in the golden palace, one rests in the clear breeze.'
The monk Shishouyuan (釋守緣) of the Xiangfu (祥符) era of Song Dynasty (宋朝) (1008-1016) commented: 'Dongshan Liangjie's (洞山良價) establishment of the doctrine of the meritorious prince probably follows the principle of Yan Tou Quan Huo (巖頭全豁) and Daowu Yuanzhi (道吾圓智), father and son, being in harmony. Merit indicates serving the ruler, and the prince indicates obeying the father.' There is a distinction between internal succession (內紹) and external succession (外紹), and a difference between complete raising (金提) and half raising (半提), which are mutually related to the five ranks of merit. People's faculties are sharp or dull, and the Dharma has sudden and gradual enlightenment. At that time, Shishuang (石霜) can be said to have played harmoniously like the xun (塤) and chi (篪) flutes. Some say that this statement originated from Shishuang (石霜), which is a misrepresentation. Some use morning birth to match the biased within the correct (正中偏), end birth to match the correct within the biased (偏中正), birth to match the correct within the correct (正中來), transformation birth to match the arrival within the combined (兼中至), and internal birth to match the arrival at the combined (兼中到). Some place birth in the first position, morning birth in the second position, end birth in the third position, internal birth in the fourth position, and transformation birth in the fifth position. Some place internal birth in the first position, corresponding to the correct within the correct; transformation birth in the second position, corresponding to the biased within the correct; end birth in the third position, corresponding to the arrival within the combined; morning birth in the fourth position, corresponding to the correct within the biased; and birth in the fifth position, corresponding to the arrival at the combined. Some use birth to encompass the four positions, believing that 'birth' is 'great' and 'life'. Morning birth is born in the morning; end birth is born at the end; transformation birth is born through transformation; internal birth is born internally. It is like the correctness and bias combined in the correct within the correct, with beginning and end being perfectly integrated. If it is thought that birth still has something to wait for, that is, waiting for morning birth, end birth, etc., to be born, then the reason why birth is birth is actually non-birth. Therefore, it is said: 'If you want to know the father of the prince born by birth, it is like a crane soaring into the sky, breaking free from the silver cage.'
順逆縱橫。一一合妙。如安公破句讀楞嚴。不妨見道。神而明之。方契立法之旨。若執一定。以方破圓。則是癡人說夢矣。寶鏡三昧。重離六爻。疊三變五之言。紛紛不一。可類推也。
祖示三種滲漏。
祖因曹山辭。付以寶鏡三昧已。復曰。末法時代。人多幹慧。若要辨驗真偽。有三種滲漏。一曰。見滲漏。機不離位。墮在毒海。二曰。情滲漏滯在向背。見處偏枯。三曰。語滲漏。究妙失宗。機昧終始。濁智流轉。於此三種。子宜知之。
寂音洪曰。大般若經曰。應觀欲界色界無色界空。善見。是菩薩作此觀時。不令心亂。若心不亂。則不見法。若不見法。則不作證。又曰。若金翅鳥。飛騰虛空。自在翱翔。久不墮落。雖依于空戲。而不據空。亦不為空之所拘礙。昔洞山大師立五位偏正。以標準大法。約三種滲漏。以辨衲子。非意斷茍為。皆本佛之遺意。今叢林聞滲漏之語。往往鼻笑。雖洞山復出。安能為哉。
祖示綱要。
一敲唱俱行。偈曰。金針雙鎖備。葉路隱全該。寶印當風妙。重重錦縫開。二金鎖玄路。偈曰。互動明中暗。功齊轉覺難。力窮忘進退。金鎖網鞔鞔。三不墮凡聖。(亦名理事不涉)偈曰。事理俱不涉。回照絕幽微。背風無巧拙。電火爍難追。
曹山祖示
【現代漢語翻譯】 現代漢語譯本：順境逆境，縱向橫向，每一件事都暗合精妙之處。如同安世高（An Shi Gao）公破解句讀《楞嚴經》（Lèngyán Jīng），不妨礙人們證悟真理。精神高度集中並明白事理，才能契合佛陀立法的宗旨。如果執著于固定不變的觀念，用方形去套圓形，那就是癡人說夢了。《寶鏡三昧》（Bǎo Jìng Sānmèi），重卦為離，六爻變化，疊加三次變化五次的說法，紛紛擾擾各不相同，可以類比推論。
祖師開示三種滲漏。
祖師因為曹山（Cáoshān）辭別，將《寶鏡三昧》（Bǎo Jìng Sānmèi）傳授給他后，又說：『末法時代，人們大多是干慧，如果想要辨別真偽，有三種滲漏。第一種叫做見滲漏，機鋒不離本位，墮落在毒海之中。第二種叫做情滲漏，停留在順從或背離的二元對立中，見解偏頗而枯竭。第三種叫做語滲漏，探究精妙之處卻失去了根本宗旨，機鋒迷惑而不知始終，以不清凈的智慧流轉。對於這三種滲漏，你應當知曉。』
寂音洪（Jìyīn Hóng）說：『《大般若經》（Dà Bōrě Jīng）說：應當觀察欲界，既非有也非空。善於觀察，是菩薩在作這種觀想時，不讓心念散亂。如果心念不散亂，就不能見到法。如果不能見到法，就不能證悟。』又說：『如果金翅鳥，在虛空中飛騰，自在翱翔，很久都不會墜落。雖然依靠虛空嬉戲，卻不執著于虛空，也不會被虛空所拘束。』從前洞山（Dòngshān）大師設立五位偏正，用來作為大法的標準，用三種滲漏來辨別僧人，並非隨意臆斷，都是依據佛陀的遺意。現在叢林中聽到滲漏的說法，往往嗤之以鼻，即使洞山（Dòngshān）大師再次出現，又能怎麼樣呢？
祖師開示綱要。
一、敲擊和唱誦同時進行。偈語說：金針雙重鎖閉，周全完備，葉片紋路隱藏，全部包含。寶印迎風顯妙，重重疊疊錦繡縫隙打開。二、金鎖玄妙之路。偈語說：互動作用，明中有暗，功夫相同，轉變更難。力量耗盡，忘記進退，金鎖大網，緊密相連。三、不墮入凡聖（也叫理事不涉）。偈語說：事和理都不涉及，迴光返照，極其幽微。背風而行，沒有巧拙，電光火石，難以追隨。
曹山（Cáoshān）祖師開示
【English Translation】 English version: Following or opposing, vertical or horizontal, everything subtly aligns with the wonderful. Just as An Shi Gao (An Shi Gao, a Buddhist translator in the Later Han Dynasty (25-220 AD)) broke down the phrases in the Shurangama Sutra (Lèngyán Jīng), it does not hinder people from realizing the truth. Focusing the spirit and understanding the principles is the only way to align with the purpose of the Buddha's legislation. If one clings to fixed concepts and tries to fit a circle into a square, it is just a fool's dream. The Bao Jing Sanmei (Bǎo Jìng Sānmèi, The Jewel Mirror Samadhi), the double trigram is Li, the six lines change, and the saying of superimposing three changes and five changes is varied and different, which can be inferred by analogy.
The Patriarch reveals three kinds of leakage.
Because Caoshan (Cáoshān) bid farewell, the Patriarch passed on the Bao Jing Sanmei (Bǎo Jìng Sānmèi) to him and said, 'In the Age of Dharma Decline, most people have dry wisdom. If you want to distinguish between truth and falsehood, there are three kinds of leakage. The first is called seeing leakage, the opportunity does not leave its position, and it falls into the sea of poison. The second is called emotional leakage, which stays in the duality of obedience or disobedience, and the view is biased and withered. The third is called verbal leakage, exploring the subtleties but losing the fundamental purpose, the opportunity is confused and does not know the beginning and the end, and impure wisdom circulates. You should know these three kinds of leakage.'
Jiyin Hong (Jìyīn Hóng) said: 'The Great Perfection of Wisdom Sutra (Dà Bōrě Jīng) says: One should observe the desire realm, which is neither existent nor empty. Being good at observing means that when a Bodhisattva is doing this kind of contemplation, he does not let his mind be distracted. If the mind is not distracted, one cannot see the Dharma. If one cannot see the Dharma, one cannot attain enlightenment.' It also says: 'If a Garuda bird flies in the void, soaring freely, it will not fall for a long time. Although it relies on the void to play, it does not cling to the void, nor is it bound by the void.' In the past, Master Dongshan (Dòngshān) established the five ranks of partial and correct to serve as the standard of the Great Dharma, and used the three kinds of leakage to distinguish monks. It was not arbitrary speculation, but all based on the Buddha's will. Now, when the Sangha hears the saying of leakage, they often sneer at it. Even if Master Dongshan (Dòngshān) reappears, what can he do?
The Patriarch reveals the outline.
- Striking and chanting are performed simultaneously. The verse says: The golden needle is doubly locked, complete and well-prepared, the leaf veins are hidden, and everything is included. The precious seal is wonderfully displayed in the wind, and the layers of embroidered seams are opened. 2. The mysterious path of the golden lock. The verse says: Interacting, there is darkness in the light, the effort is the same, and the transformation is more difficult. When the strength is exhausted, forget the advance and retreat, and the golden net is tightly connected. 3. Not falling into the mundane or the sacred (also called non-involvement in phenomena and principle). The verse says: Neither phenomena nor principle are involved, reflecting back, extremely subtle. Going against the wind, there is no skill or clumsiness, and the lightning is difficult to follow.
Patriarch Caoshan's (Cáoshān) instruction
三墮。
示眾曰。凡情聖見。是金鎖玄路。直須回互。夫取正食者。須具三種墮。一者披毛戴角。二者不斷聲色。三者不受食。時有稠布衲問。披毛戴角是甚麼墮。祖曰。是類墮。曰不斷聲色是什麼墮。祖曰。是隨墮。曰不受食是甚麼墮。祖曰。是尊貴墮。乃曰。食者即是本分事。知有不取。故曰尊貴墮。若執初心。知有自己。及聖位。故曰類墮。若初心知有己事。回光之時。擯卻色聲香味觸法得寧謐。即成功勛。后卻不執六塵等事。隨分而昧。任之則礙。所以外道六師。是汝之師。彼師所墮汝亦隨墮。乃可取食。食者。即是正命食也。亦是就六根門頭。見聞覺知。祇是不被他染污。將為墮。且不是同。向前均他。本分事尚不取。豈況其餘事耶。
祖示四禁。
示偈曰。莫行心處路。不掛本來衣。何須正恁么。切忌未生時。
安隱忍曰。洞上宗道合君臣。位分貴賤。由正偏而及兼。帶自奉向以至功功。如指與拳。舉一該五。混則知處。類之弗齊。妙無以加矣。但辭多典雅。理亦舂融。若鏡之照花。雖情理俱絕。而娟娟可愛。是故蓄情之士。對之情生。抱理之夫。觀之理著。此情滲漏之所以設也。夫情之所結。因見不忘。情見相私。語成窠臼。片瑕千累。眾病一源。故曹山立三墮以明尊貴。設
【現代漢語翻譯】 現代漢語譯本： 三墮。
示眾說：凡是執著于情和聖見的，都是被金鎖玄路所束縛，必須迴轉互用。要取得正食，必須具備三種墮。一是披毛戴角，二是不斷聲色，三是不受食。當時有位雲遊僧問：『披毛戴角是什麼墮？』祖師說：『是類墮。』又問：『不斷聲色是什麼墮？』祖師說：『是隨墮。』又問：『不受食是什麼墮？』祖師說：『是尊貴墮。』於是說：『食，就是本分事。知道有不取，所以說是尊貴墮。』如果執著于初心，知道有自己以及聖位，所以說是類墮。如果初心知道有自己的事情，迴光返照的時候，摒棄色聲香味觸法而得到寧靜，就成功勛。之後卻不執著於六塵等事，隨順而昧於本性，任由它發展就會成為障礙。所以外道六師是你的老師，他們所墮落的你也跟隨墮落，才可以取食。食，就是正命食。也是在六根（眼、耳、鼻、舌、身、意）門頭，見聞覺知，只是不被它們染污，將此作為墮落。且不是相同。向前均分他。本分事尚且不取，更何況其餘的事情呢？』
祖師開示四禁。
示偈說：莫走心意識的路，不要掛念本來的衣。何須如此執著呢？切忌未出生時的狀態。
安隱忍說：洞山宗的宗風道合君臣，位分貴賤，由正偏而及兼帶，從自奉到功功。如手指與拳頭，舉一而該五。混同則知處，種類不齊。妙處無法再增加了。只是辭藻過於典雅，理也過於圓融。像鏡子照花，雖然情理俱絕，而娟娟可愛。因此蓄情的人，對著它情生；抱理的人，觀之理著。這是情滲漏的原因。情之所結，因為見而不忘。情見相私，語成窠臼。片瑕千累，眾病一源。所以曹山（唐朝禪師）立三墮以明尊貴，設
【English Translation】 English version: The Three Falls.
The Master addressed the assembly, saying: 'All emotional and saintly views are bound by the golden lock of the mysterious path, and must be reciprocated. To obtain proper sustenance, one must possess three falls. First, wearing fur and horns; second, not ceasing sound and form; third, not accepting food.' At that time, a wandering monk asked: 'What is wearing fur and horns?' The Master said: 'It is class fall.' He asked: 'What is not ceasing sound and form?' The Master said: 'It is following fall.' He asked: 'What is not accepting food?' The Master said: 'It is noble fall.' Then he said: 'Food is one's fundamental duty. Knowing there is non-acceptance, therefore it is called noble fall.' If one clings to the initial mind, knowing there is oneself and the position of a saint, therefore it is called class fall. If the initial mind knows there is one's own affair, when reflecting inward, discarding form, sound, smell, taste, touch, and dharma to attain tranquility, then one achieves merit. Afterwards, one does not cling to the six dusts (form, sound, smell, taste, touch, and dharma), following along and being ignorant of one's nature, allowing it to develop becomes an obstacle. Therefore, the six heretical teachers are your teachers, and you also follow their falls, then you can take food. Food is proper livelihood. It is also at the six sense (eye, ear, nose, tongue, body, and mind) gates, seeing, hearing, perceiving, and knowing, just not being defiled by them, taking this as a fall. And it is not the same. Dividing it equally forward. One's fundamental duty is not even taken, let alone other matters?'
The Master instructed on the Four Prohibitions.
The Master presented a verse, saying: 'Do not walk the path of the mind's consciousness, do not hang onto the original garment. Why be so attached? Strictly avoid the state before birth.'
An Yinren said: 'The Dongshan (name of a Zen sect) sect's doctrine aligns with the relationship between ruler and minister, the positions of noble and lowly, arising from the correct and biased, extending to the combined. From self-offering to meritorious deeds. Like fingers and a fist, one action encompasses five. When mixed, one knows the place, the kinds are not uniform. The subtlety cannot be added to. But the words are too elegant, and the reasoning is too harmonious. Like a mirror reflecting a flower, although emotion and reason are both cut off, it is still lovely. Therefore, those who harbor emotions, emotions arise when facing it; those who embrace reason, reason is attached when viewing it. This is the reason for the leakage of emotions. The knot of emotions is because of seeing and not forgetting. Emotional views are privately held, and words become clichés. A single flaw causes a thousand burdens, and all illnesses have one source. Therefore, Caoshan (Zen master of Tang Dynasty (618-907)) established the Three Falls to clarify nobility, setting up
四禁以辟邪途。捐不賞之功。絕未然之禍。渠無國土。何處逢渠。我本無瘡。勿傷之也。後世不曰洞曹。而曰曹洞。其在此乎。
辛巳二年。
壬午三年。
定上座參祖。
定參。問如何是佛法大意。祖下禪床擒住。定擬議。祖與一掌。定佇思。旁僧曰。定上座何不禮拜。定方作禮。忽大悟。后南遊。路逢巖頭雪峰欽山。舉祖赤肉團上無位真人面門出入話。巖頭不覺吐舌。雪峰曰。臨濟大似白拈賊。欽山曰。何不道赤肉團上非無位真人。定擒住曰。無位真人。與非無位真人。相去多少。速道速道。欽山被擒罔措。巖頭雪峰曰。這新戒不識好惡。觸忤上座。且望慈悲。定曰。若不是這兩個老漢。𡎺殺這尿床鬼子。
存獎禪師住大名府興化。
禪師百丈支下杭州大慈寰中寂。
中蒲坂盧氏子。頂骨圓聳。其聲如鐘。出家于并州童子寺。受心印于百丈。結茅于南嶽。一日南泉至。問。如何是庵中主。中曰。蒼天蒼天。泉曰。蒼天且置。如何是庵中主。中曰。會即便會。莫忉忉。泉拂袖而出。趙州問。般若以何為體。中曰。般若以何為體。趙州大笑而出。中明日見趙州掃地。問般若以何為體。趙州置帚拊掌大笑。中便歸方丈。住大慈示眾曰。山僧不解答話。只能識病。又曰。說得
一丈。不如行取一尺。說得一尺。不如行取一寸。問道者眾。山素缺水。中擬飛錫。夜夢神人告之曰。勿它之。詰朝見二虎以爪跑地。泉自涌出。味甘如飴。有僧自岳至。乃曰。童子泉涸矣。移來在此。
祖至河府王常侍迎以師禮。
祖拂衣南邁至河府。府主王常侍。與諸官請祖升座。山僧今日事不獲已。曲順人情。方登此座。若約祖宗門下。稱揚大事。直是開口不得。無你措足處。山僧此日以常侍堅請。那隱綱宗。還有作家戰將。直下展陣開旗么。對眾證據看。僧問。如何是佛法大意。祖便喝。僧禮拜。祖曰。這個師僧卻堪持論。
癸未四年。
詔法師知玄為悟達國師總教門事。
甲申五年。
全奯禪師住鄂州巖頭。
奯住巖頭示眾。但明取綱宗。本無實法。不見道無實無虛。若向事上覷即疾。若向意根下尋。卒摸索不著。又曰。此是向上人活計。只露目前些子。如同電拂。如擊石火。截斷兩頭。靈然自在。若道向上有法有事。真碗鳴聲。涂糊汝。系罩汝。古人喚作系驢橛。若將實法與人。土亦消不得。又曰。欲得易會。但知于聲色前。不被萬境惑亂。自然露裸裸地。自然無事。送向聲色前蕩蕩地。恰似一團火𦦨相似。觸著便燒。更有甚麼事。不見道非是塵不侵。自是
【現代漢語翻譯】 現代漢語譯本： 一丈遠不如走一尺。說出一尺，不如走一寸。提問的人很多。這座山向來缺水，原本打算用飛錫（一種佛教法器）來引水。夜裡夢見神人告訴他說：『不要做其他的事情。』第二天早上看見兩隻老虎用爪子刨地，泉水自然涌出，味道甘甜如飴。有僧人從岳山來，說：『童子泉乾涸了，被移到這裡來了。』 祖師來到河府，王常侍以對待老師的禮節迎接他。 祖師拂袖南行，來到河府。府主王常侍與各位官員請祖師升座。祖師說：『山僧我今天實在推辭不掉，勉強順應人情，才登上這個座位。如果按照祖師門下的規矩，稱揚大事，那真是開口不得，沒有你們插足的地方。山僧我今天因為常侍的堅決邀請，怎能隱瞞綱宗？有沒有能征善戰的將領，直接展開陣勢，樹起旗幟呢？當著大家的面拿出證據來看看。』有僧人問：『如何是佛法的大意？』祖師便喝斥一聲。僧人禮拜。祖師說：『這個師僧還算可以持論。』 癸未四年（983年）。 朝廷下詔，讓法師知玄擔任悟達國師，總管佛教事務。 甲申五年（984年）。 全奯禪師住在鄂州巖頭。 全奯住在巖頭，向大眾開示說：『只要明白綱宗，本來就沒有實在的法。沒聽過說嗎？無實無虛。如果向事物上去看，就慢了。如果向意根下尋找，最終也摸索不著。』又說：『這是向上人的活計，只顯露目前的一點點，如同閃電，如同擊石火，截斷兩頭，靈然自在。如果說向上還有法有事，真是碗鳴聲，涂糊你，繫縛你。古人稱作系驢橛。如果將實法給人，土也消化不了。』又說：『想要容易領會，只要知道在聲色前，不被萬境迷惑擾亂，自然赤裸裸地，自然無事。送到聲色前蕩蕩地，恰似一團火焰相似，觸著便燒。還有什麼事呢？沒聽過說嗎？不是塵不侵，而是……』
【English Translation】 English version: A zhang (unit of length, approx. 3.3 meters) is not as good as walking one chi (unit of length, approx. 0.33 meters). Speaking of one chi is not as good as walking one cun (unit of length, approx. 0.033 meters). Many people asked questions. The mountain had always lacked water, and there were plans to use a flying tin staff (a Buddhist instrument) to draw water. At night, he dreamed of a divine person who told him: 'Do nothing else.' The next morning, he saw two tigers digging the ground with their claws, and a spring naturally gushed out, its taste as sweet as honey. A monk came from Mount Yue and said: 'The Boy Spring has dried up and has been moved here.' The Patriarch arrived at He Prefecture, and Wang Changshi (Prefect Wang) greeted him with the respect due to a teacher. The Patriarch brushed his sleeves and went south to He Prefecture. The Prefect Wang Changshi and the officials invited the Patriarch to ascend the seat. The Patriarch said: 'This mountain monk has no choice today but to comply with human sentiments and ascend this seat. If we were to discuss the great matters according to the rules of the Patriarch's school, then it would be impossible to open my mouth, and there would be no place for you to intervene. Today, because of Changshi's insistence, how can I conceal the essential principles? Are there any capable generals who can directly deploy their formations and raise their banners? Show me the evidence before everyone.' A monk asked: 'What is the great meaning of the Buddha-dharma?' The Patriarch then shouted. The monk prostrated. The Patriarch said: 'This monk is still capable of holding a discussion.' In the fourth year of Guiwei (983 AD). An imperial decree was issued, appointing Dharma Master Zhixuan as National Teacher Wuda, in charge of all Buddhist affairs. In the fifth year of Jiashen (984 AD). Chan Master Quan Hui resided at Yantou in Ezhou. Hui, residing at Yantou, instructed the assembly: 'Just understand the essential principles; there is originally no real dharma. Haven't you heard it said? Neither real nor unreal. If you look at it in terms of things, it will be slow. If you search for it at the root of intention, you will ultimately not be able to find it.' He also said: 'This is the livelihood of an upward-striving person, only revealing a little bit of what is before your eyes, like lightning, like sparks from striking a stone, cutting off both ends, spiritually free and at ease. If you say that there is still dharma or things above, it is truly like the sound of a bowl, smearing you, binding you. The ancients called it a tethering post for a donkey. If you give real dharma to people, even the earth cannot digest it.' He also said: 'If you want to understand easily, just know that in the face of sound and form, you are not confused or disturbed by the myriad realms, and you will naturally be naked and bare, naturally without affairs. Send it to the front of sound and form, vast and boundless, just like a ball of fire, burning whatever it touches. What else is there? Haven't you heard it said? It is not that dust does not invade, but...'
我無心。又曰。若是有筋骨底。不用多諸處行腳。也須帶眼始得。莫被人謾。不見道依法生解。猶落魔界。夫唱教。須一一從自己胸襟中吐得出來。與人為榜樣。又曰。是句亦刬。非句亦刬。自然轉轆轆地。露裸裸地。飽𪖙齁地。不解卻。不解咬。不見道卻物為上。逐物為下。又曰。才有所重。便成窠臼。古人喚作貼體衣。病最難治。又曰。無依無慾。便是能仁。古人道置毒藥安乳中。乃至醍醐亦能殺人。這個不是汝習學得底。莫錯認門頭戶口。賺汝臘月三十日。赤哄哄地無益。
禪師曹洞支下第四世泉州龜洋慧忠寂。
忠住龜洋。遁世不出山。一日謂眾曰。眾生不能解脫者。情累爾。悟道易。明道難。問如何得明道去。忠曰。但脫情見。其道自明矣。夫明之為言信也。如禁蛇人信其咒力藥力。以蛇綰弄。揣懷袖中無難。未知咒藥等力者。怖駭棄去。但諦見自心。情見便破。今千疑萬慮。不得用者。是未見自心者也。忽索香焚罷。安坐而化。
乙酉六年。
大鑒下第五世鼎州德山見性大師宣鑒寂。
鑒居德山。門庭高峻。十二月二日告眾曰。捫空追響。勞汝心神。夢覺覺非。竟有何事。言訖安坐而化。
祥符蔭曰。德山出雪峰存。存出雲門偃。為雲門宗。又存出玄沙備。備出羅
【現代漢語翻譯】 現代漢語譯本： 我說我沒有心。又說，如果是有筋骨的人，不用到處參訪，也必須要有眼力才行。不要被人欺騙。沒聽過『依照法而產生的理解，仍然落在魔的境界』這句話嗎？說法教化，必須一一從自己的胸懷中吐露出來，給人們做榜樣。又說，是句也好，不是句也好，都一概剷除，自然就能轉動得圓溜溜、赤裸裸、飽脹脹的。不理解，不咬嚼。沒聽過『捨棄外物是上策，追逐外物是下策』這句話嗎？又說，只要有所看重，就會形成固定的模式。古人稱之為『貼身衣』，這種病最難醫治。又說，無所依賴，無所貪求，就是能仁（Muni，佛的稱號）。古人說，把毒藥放在乳汁中，即使是醍醐（一種極好的飲料）也能殺人。這些不是你們學習得來的東西。不要錯認了門路，欺騙了你們，到了臘月三十（除夕），赤條條地毫無用處。
禪師是曹洞宗（Caodong school of Chan Buddhism）第四世泉州龜洋慧忠（Huizhong of Guiyang in Quanzhou）圓寂。
慧忠住在龜洋，隱居不出山。一天對眾人說：『眾生不能解脫，是被情慾所累。悟道容易，明道難。』問：『如何才能明道呢？』慧忠說：『只要擺脫情見，道自然就明白了。所謂『明』，就是『信』。就像玩蛇的人相信咒語的力量和藥物的力量，所以能把蛇纏繞在身上，放在袖子里也沒有困難。不知道咒語和藥物力量的人，就會害怕而丟棄。只要仔細觀察自己的心，情見就會破除。現在有千種疑惑，萬種思慮，不能起作用，就是因為沒有見到自己的心。』忽然索要香焚燒完畢，安坐而圓寂。
乙酉六年（1225年）。
大鑒禪師（Dajian, 即六祖慧能）下第五世鼎州德山見性大師宣鑒（Xuanjian, Master Jianxing of Deshan in Dingzhou）圓寂。
宣鑒住在德山，門風高峻。十二月二日告訴眾人說：『在虛空中摸索，追逐聲音，勞累你們的心神。從夢中醒來，覺悟到一切都不是真實的，究竟有什麼事呢？』說完安坐而圓寂。
祥符蔭說：德山（Deshan）門下出了雪峰存（Xuefeng Cun），雪峰存門下出了雲門偃（Yunmen Yan），形成了雲門宗（Yunmen school）。雪峰存門下又出了玄沙備（Xuansha Bei），玄沙備門下出了羅（Luo）。
【English Translation】 English version: I have no mind. It is also said, 'If one has the strength of sinews and bones, there is no need to travel around to many places. One must also have insight to avoid being deceived.' Haven't you heard the saying, 'Understanding arising from the Dharma still falls into the realm of demons'? Teaching must be expressed from one's own heart and mind, serving as an example for others. It is also said, 'Whether it is a phrase or not a phrase, both should be eradicated.' Naturally, it will turn smoothly, be nakedly exposed, and be fully satisfied. Not understanding, not chewing. Haven't you heard the saying, 'Rejecting external things is the best policy; pursuing external things is the worst'? It is also said, 'As soon as there is something valued, it becomes a fixed pattern.' The ancients called it 'a close-fitting garment,' the most difficult disease to cure. It is also said, 'Without reliance, without desire, that is Muni (Buddha's title).' The ancients said, 'Putting poison in milk, even the finest ghee can kill.' These are not things you have learned. Do not mistake the entrance, deceiving yourselves, so that on the thirtieth day of the twelfth month (New Year's Eve), you will be naked and of no use.
The Chan master was Huizhong of Guiyang in Quanzhou, the fourth generation of the Caodong school of Chan Buddhism. He passed away.
Huizhong lived in Guiyang, secluded and not leaving the mountain. One day, he said to the assembly, 'Beings cannot be liberated because they are burdened by emotions. It is easy to awaken to the Way, but difficult to clarify it.' Someone asked, 'How can one clarify the Way?' Huizhong said, 'Just get rid of emotional views, and the Way will naturally become clear. 'Clarity' means 'belief.' Like a snake charmer who believes in the power of spells and medicine, he can coil the snake around himself and put it in his sleeve without difficulty. Those who do not know the power of spells and medicine will be afraid and throw it away. Just carefully observe your own mind, and emotional views will be broken. Now, having thousands of doubts and myriad thoughts that cannot be used is because you have not seen your own mind.' Suddenly, he asked for incense to be burned, sat peacefully, and passed away.
The sixth year of Yiyou (1225).
Xuanjian, Master Jianxing of Deshan in Dingzhou, the fifth generation after Dajian (the Sixth Patriarch Huineng), passed away.
Xuanjian lived in Deshan, where the monastic tradition was strict and lofty. On the second day of the twelfth month, he told the assembly, 'Groping in the void and chasing after sounds tires your mind and spirit. Awakening from a dream and realizing that everything is unreal, what is there ultimately?' After speaking, he sat peacefully and passed away.
Xiangfu Yin said: From Deshan came Xuefeng Cun, from Xuefeng Cun came Yunmen Yan, forming the Yunmen school. From Xuefeng Cun also came Xuansha Bei, and from Xuansha Bei came Luo.
漢琛。琛出清涼益。為法眼宗。是為二宗之祖。同時與臨濟並稱。以棒唱提挈大綱。訶佛罵祖。真不忝大雄後勁云。
丙戌七年。
禪師義存開法雪峰。
存阻雪鰲山。于巖頭奯言下大徹。嗣德山。咸通中登閩之象骨山雪峰。創立禪院。學徒奔萃。法席之盛。卓冠天下。四十餘年。眾恒一千五百。
禪師馬祖支下第三世徑山無上鑒宗寂。
宗嗣鹽官安。住徑山為第二世。法席之盛。冠于江浙。三月五日。集眾說法。端坐而化。法嗣洪諲繼其席。
祖北至大名府嗣法小師存獎趨侍迎居興化東堂。
先是祖因兵革。拂衣南邁。王常侍延以師禮。時蒲相蔣公禮請。祖將應之。獎聞趨省。至中條。太尉中令何公專使迎祖。獎翼行旋至府下。止觀音寺。江西禪院。問道者。簪裾繼踵。道俗連肩。未期年。獎迎居東堂。
丁亥八年。
首建臨濟宗第一世慧照祖示寂。
祖無疾。四月十日示眾偈曰。沿流不止問如何。真照無邊說似他。離相離名人不稟。吹毛用了急須磨。復謂眾曰。吾滅后。不得滅卻吾正法眼藏。三聖然出曰。爭敢滅卻和尚正法眼藏。祖曰。已後有人問你。向他道甚麼。然便喝。祖曰。誰知吾正法眼藏。向這瞎驢邊滅卻。言訖端坐而逝。塔全身於府西
【現代漢語翻譯】 現代漢語譯本： 漢琛禪師，出自清涼益禪師門下，屬於法眼宗（佛教宗派名）。他是法眼宗的二祖。他與臨濟宗（佛教宗派名）同時並稱，以棒喝（禪宗教學方法，用棒打和喝斥來啓發學生）提挈大綱，呵斥佛，謾罵祖師，真是不愧為大雄（釋迦牟尼佛的稱號）的後起之秀啊。
丙戌七年（986年）。
義存禪師在雪峰山開創佛法。
義存禪師住在雪鰲山，在巖頭奯（禪師名）的言語下大徹大悟，繼承了德山（禪師名）的法脈。咸通年間（860-874年）登上閩地的象骨山雪峰，創立禪院。學徒們紛紛前來，佛法興盛，卓立天下。四十多年間，僧眾常常有一千五百人。
馬祖（禪師名）門下第三世的徑山無上鑒宗禪師圓寂。
鑒宗禪師繼承了鹽官安禪師的法脈，住在徑山，是徑山的第二世住持。佛法興盛，冠絕江浙一帶。三月初五，聚集僧眾說法，端坐而化。弟子洪諲繼承了他的位置。
祖師從北方到達大名府，嗣法小師存獎（人名）前去侍奉迎接，居住在興化東堂。
此前，祖師因為戰亂，拂袖南下。王常侍（官名）以對待老師的禮節對待他。當時蒲相蔣公（人名）禮請祖師，祖師將要答應。存獎聽說后前去拜見。到達中條山，太尉中令何公（官名）派專使迎接祖師。存獎護送祖師回到府下，住在觀音寺、江西禪院。問道的人，達官貴人接連不斷，僧人和俗人肩並肩。不到一年，存獎迎接祖師居住在東堂。
丁亥八年（867年）。
首創臨濟宗的第一世慧照祖師圓寂。
慧照祖師沒有疾病，四月十日向大眾示偈說：『順著河流不止地問如何是真理，真正的光明無邊無際，說得好像是他。離開表相，離開名號，人不稟受，吹毛求疵用盡了也要趕快磨掉。』又對大眾說：『我圓寂后，不能滅掉我的正法眼藏（佛教術語，指正確的佛法）。』三聖然（人名）站出來說：『怎敢滅掉和尚的正法眼藏。』祖師說：『以後有人問你，你向他怎麼說？』三聖然便喝了一聲。祖師說：『誰知道我的正法眼藏，在這瞎驢邊滅卻。』說完端坐而逝。塔全身於府西。
【English Translation】 English version: Chan Master Hanchen came from the lineage of Qingliang Yi, belonging to the Fayan School (a school of Buddhism). He was the second patriarch of the Fayan School. He was known at the same time as the Linji School (a school of Buddhism), using shouts and blows (a Chan teaching method, using blows and shouts to enlighten students) to grasp the main points, scolding the Buddha and cursing the patriarchs, truly not unworthy of being a rising star of the Great Hero (an epithet for Shakyamuni Buddha).
The seventh year of Bingxu (986 AD).
Chan Master Yicun established the Dharma at Snow Peak.
Chan Master Yicun lived on Snow Turtle Mountain, and had a great enlightenment under the words of Yantou Huo (a Chan master), inheriting the Dharma lineage of Deshan (a Chan master). During the Xiantong era (860-874 AD), he ascended Elephant Bone Mountain Snow Peak in Min, establishing a Chan monastery. Disciples flocked to him, and the Dharma flourished, standing out in the world. For more than forty years, the Sangha often numbered one thousand five hundred.
The third generation of Mazu's (a Chan master) lineage, Chan Master Wushang Jianzong of Jingshan, passed away.
Chan Master Jianzong inherited the Dharma lineage of Yanguan An, residing at Jingshan, being the second abbot of Jingshan. The Dharma flourished, surpassing the Jiangzhe area. On the fifth day of the third month, he gathered the Sangha to preach the Dharma, and passed away while sitting upright. His disciple Hongyin succeeded him.
The Patriarch arrived north to Daming Prefecture, and the Dharma-inheriting junior master Cunjiang (a person's name) went to serve and welcome him, residing in the East Hall of Xinghua.
Previously, the Patriarch, due to war, brushed his sleeves and went south. Wang Changshi (an official title) treated him with the etiquette of a teacher. At that time, Minister Jiang of Pu (a person's name) respectfully invited the Patriarch, and the Patriarch was about to agree. Cunjiang heard of this and went to pay his respects. Arriving at Zhongtiao Mountain, Commandant He (an official title) sent a special envoy to welcome the Patriarch. Cunjiang escorted the Patriarch back to the prefecture, residing in Guanyin Temple and Jiangxi Chan Monastery. Those who inquired about the Dharma, officials and nobles followed one after another, monks and laypeople shoulder to shoulder. In less than a year, Cunjiang welcomed the Patriarch to reside in the East Hall.
The eighth year of Dinghai (867 AD).
The first generation of the Linji School, Patriarch Huizhao, passed away.
Patriarch Huizhao had no illness. On the tenth day of the fourth month, he showed the Sangha a verse, saying: 'Following the flowing stream, endlessly asking how is the truth, the true light is boundless, it seems like him. Separating from appearances, separating from names, people do not receive, using hair-splitting to the extreme, one must quickly grind it away.' He also said to the Sangha: 'After my passing, you must not destroy my Eye-Treasury of the True Dharma (Buddhist term, referring to the correct Dharma).' Sansheng Ran (a person's name) stood up and said: 'How dare we destroy the Abbot's Eye-Treasury of the True Dharma.' The Patriarch said: 'If someone asks you later, what will you say to him?' Sansheng Ran then shouted. The Patriarch said: 'Who knows my Eye-Treasury of the True Dharma, destroyed at the side of this blind donkey.' After saying this, he passed away while sitting upright. His whole body was enshrined in a pagoda west of the prefecture.
北隅。曰澄靈。
住鎮州保壽。嗣法小師延沼。臨濟祖塔記曰。師諱義玄。曹州南華人也。俗姓邢氏。幼而穎異。長以孝聞。及落髮受具。居於講肆。精究毗尼。博頤經論。俄而嘆曰。此濟世之醫方也。非教外別傳之旨。即更衣遊方。首參黃檗。次謁大愚。其機緣語句。載於行錄。既受黃檗印可。尋抵河北鎮州城東南隅。滹沱河側小院住持。其臨濟。因地得名。時普化先在彼徉狂混眾。聖凡莫測。師至即佐之。師正旺化。普化全身脫去。乃符仰山小釋迦之懸記也。適丁兵革。師棄去。太尉默君和于城中舍宅為寺。亦以臨濟為額。迎師居焉。后拂衣南邁至河府。府主王常侍延以師禮。住未幾。即來大名府興化寺。居於東堂。師無疾。忽一日攝衣據座。與三聖問答畢。寂然而逝。時咸通八年丁亥孟陬月十日也。門人以師全身建塔于大名府西北隅。敕謚慧照禪師。塔號澄靈。合掌稽首。記師大略。
靈巖儲臨濟祖塔重建碑曰。少林氏之言曰。行解相應。超然名之曰祖。六傳至盧氏子。提挈一相一行三昧大其門。應西天般若多羅之記。生南嶽讓。讓生泐潭一。南嶽以一物不中之解。證有修無染之行。泐潭氏超然于即心即佛。非心非佛。渾焉周匝。廓爾懸殊。創大機大用。接百丈海。西來法式。至海廣大悉備。以己
【現代漢語翻譯】 現代漢語譯本 北隅，叫做澄靈塔。
義玄禪師住在鎮州保壽寺，是小師延沼的嗣法弟子。《臨濟祖塔記》記載：禪師諱義玄（？-867），是曹州南華人（今山東省東明縣）人，俗家姓邢。自幼聰穎過人，長大后以孝順聞名。出家受戒后，住在講習場所，精研毗尼（戒律），廣泛研習經論。不久感嘆道：『這些只是濟世的醫方，不是教外別傳的宗旨。』於是更換僧衣，遊歷四方，首先參拜黃檗禪師，其次拜見大愚禪師。他的機緣語句，記載於行錄中。既然得到黃檗禪師的印可，隨即到達河北鎮州城東南隅，滹沱河側的小院住持。他的『臨濟』之名，因地而得名。當時普化（？-？)禪師先前在那裡佯狂混跡于眾人之中，聖凡莫測。義玄禪師到后就輔佐他。義玄禪師正當弘揚佛法時，普化禪師全身脫去（圓寂），應驗了仰山小釋迦的懸記。適逢戰亂，義玄禪師離去。太尉默君和在城中舍宅為寺，也以『臨濟』為寺額，迎接義玄禪師居住。後來義玄禪師拂衣南行，到達河府，府主王常侍以師禮相待。居住不久，就來到大名府興化寺，住在東堂。義玄禪師沒有疾病，忽然有一天整理好僧衣，據座而坐，與三聖（？-？）問答完畢，安然圓寂。時在唐懿宗咸通八年（867年）丁亥孟陬月（正月）初十。門人將義玄禪師的全身建塔于大名府西北隅，朝廷敕謚『慧照禪師』，塔號『澄靈』。合掌稽首，記述義玄禪師的大略。
靈巖儲撰寫的《臨濟祖塔重建碑》記載：少林氏說：『行為和理解相應，超然於世的就叫做祖師。』六傳到盧氏子，提挈一相一行三昧，發揚光大其門庭，應驗了西天般若多羅（？-？）的預言，生出南嶽讓（懷讓677-744）。懷讓生泐潭一（道一709-788）。南嶽懷讓以『一物不中』的理解，證明有修無染的行為。泐潭道一超然于即心即佛，非心非佛，渾然周匝，廓爾懸殊，開創大機大用，接引百丈海（懷海749-814）。西來的佛法模式，到懷海禪師這裡廣大完備，以自己的
【English Translation】 English version The north corner. It is called Chengling Pagoda (澄靈塔).
Master Yixuan (義玄) lived in Baoshou Temple (保壽寺) in Zhenzhou (鎮州), and was the Dharma heir of Little Master Yanzhao (延沼). The 'Record of the Ancestral Pagoda of Linji' (臨濟祖塔記) states: The Master's name was Yixuan, a native of Nanhua (南華) in Caozhou (曹州), his secular surname was Xing (邢). He was intelligent and outstanding from a young age, and known for his filial piety as he grew up. After leaving home and receiving the precepts, he lived in a place for lectures, diligently studying the Vinaya (毗尼, monastic discipline) and extensively studying the scriptures and treatises. Soon he sighed and said, 'These are just medical prescriptions for saving the world, not the essence of the separate transmission outside the teachings.' So he changed his robes and traveled around, first visiting Master Huangbo (黃檗), and then paying homage to Master Dayu (大愚). His opportunities and sayings are recorded in his biography. Having received the approval of Master Huangbo, he then arrived at the small courtyard on the southeast corner of Zhenzhou City (鎮州城) in Hebei (河北), on the side of the Hutuo River (滹沱河), to preside over it. His name 'Linji' (臨濟) came from the name of the place. At that time, Master Puhua (普化) was already there, feigning madness and mixing with the crowd, his saintliness and ordinariness unfathomable. When Master Yixuan arrived, he assisted him. When Master Yixuan was flourishing in propagating the Dharma, Master Puhua departed completely (passed away), fulfilling the prediction of Little Shakyamuni of Yangshan (仰山). At the time of war, Master Yixuan left. Grand Commandant Mo Junhe (默君和) donated his residence in the city to become a temple, also named 'Linji', and welcomed Master Yixuan to live there. Later, Master Yixuan shook his sleeves and went south, arriving at H府 (河府), where Prefect Wang Changshi (王常侍) treated him with the respect due to a teacher. After living there for a short time, he came to Xinghua Temple (興化寺) in Daming Prefecture (大名府), living in the east hall. Master Yixuan had no illness, but suddenly one day he arranged his robes, sat on his seat, and after answering questions with Sansheng (三聖), he passed away peacefully. It was the tenth day of the first month of the Dinghai year (丁亥年) of the eighth year of Xiantong (咸通) (867) during the reign of Emperor Yizong (懿宗) of the Tang Dynasty (唐懿宗). His disciples built a pagoda for Master Yixuan's whole body in the northwest corner of Daming Prefecture, and the court posthumously named him 'Zen Master Huizhao' (慧照禪師), and the pagoda was named 'Chengling' (澄靈). With palms together and bowing, this is a brief record of Master Yixuan.
The 'Reconstruction Stele of the Ancestral Pagoda of Linji' (臨濟祖塔重建碑) written by Chu of Lingyan (靈巖儲) states: Shaolin (少林) said: 'When practice and understanding correspond, one is called an ancestor.' After six generations, it reached the son of Lu (盧氏子), who promoted the Samadhi of One Mark and One Practice (一相一行三昧), greatly expanding his school, fulfilling the prediction of Prajnatara (般若多羅) from the Western Heaven, giving birth to Nanyue Rang (南嶽讓, Huairang 677-744). Huairang gave birth to Letan Yi (泐潭一, Daoyi 709-788). Nanyue Huairang used the understanding of 'not a single thing is appropriate' (一物不中) to prove the practice of being cultivated without being tainted. Letan Daoyi transcended the concepts of 'mind is Buddha' and 'no mind is no Buddha', being completely encompassing and vastly different, creating great opportunities and great functions, and receiving Baizhang Hai (百丈海, Huaihai 749-814). The Dharma model from the West was greatly and completely prepared by Zen Master Huaihai, using his own
所得。得見過於師之黃檗運。東土宗旨。大段三變。臨濟氏挺出。集十代之大成。出古今之獨斷。博也。厚也。高也。明也。以言乎道。發靈山以來未發之妙。以言乎行。開東西曆世未開之門。廣大精微。詳嗣法保壽延沼記中。余小子弘儲。何能增益。澄靈寶塔。建自唐咸通丁亥。歷四百餘年。洪流沖裂。又三百年。三十三世孫超覺。念我祖道滿天下。而無以副腳下子孫執帚瞻依之篤切。走告江南北諸孫。共襄塔事。塔成銘屬弘儲。銘曰。更七百年還舊觀。斯文不泯終古傳。河流嶽立同永綿。
靈巖儲臨濟祖塔源流序曰。源流之見。始於昭覺。昭覺臨濟十一世孫。手書臨濟正宗記。付佛日宗杲著見載藉。議者謂昭覺特出手定。抑上有因承。西天諸祖。說偈相傳。從一祖至二祖。至二十七祖般若多羅告香至王子菩提多羅曰。如來以正法眼付大迦葉。如是展轉。乃至於我。我今囑汝。聽吾偈曰。心地生諸種。因事復生理。果滿菩提圓。花開世界起。此西天源流之可據者也。達摩念東震旦國。佛記后五百歲。般若智燈。運光于彼。遂囑弟子不若密多羅。住天竺傳法。而躬至震旦。從震旦初祖。至黃梅五祖。告盧能曰。諸佛出世。為一大事故。隨機大小而引導之。遂有十地三乘頓漸等旨。以為教門。然以無上微妙秘密圓
【現代漢語翻譯】 現代漢語譯本 所得。得見超過其師黃檗運。東土（指中國）禪宗的宗旨，大致經歷了三次大的變革。臨濟宗由此興起，集十代之大成，展現出古今獨有的決斷。其學識淵博，思想深厚，境界高遠，見解明晰。如果用它來闡述『道』，便能揭示自靈山法會以來從未闡發的奧妙；如果用它來指導修行，便能開闢東西方歷代未曾開啟的門徑。其廣大精微之處，詳見《嗣法保壽延沼記》中。我小子弘儲，又能增添什麼呢？澄靈寶塔，建於唐咸通丁亥年（867年），歷經四百餘年，被洪水沖毀。又過了三百年，第三十三世孫超覺，感念我祖師的道法遍佈天下，卻沒有什麼可以表達子孫後代執帚侍奉的虔誠，便奔走相告江南北的各位後人，共同籌辦修塔之事。塔建成后，請弘儲撰寫銘文。銘文如下：再過七百年，恢復舊觀，此文不滅，終古流傳。河流山嶽，同此永恒綿延。
靈巖儲所作《臨濟祖塔源流序》中說：對於源流的認識，始於昭覺。昭覺是臨濟宗第十一世孫。他親手書寫了《臨濟正宗記》，交給佛日宗杲記錄在案。有人認為昭覺是特意出手訂正，或許是承接了上輩的因緣。西天（指印度）的各位祖師，用偈語互相傳授。從第一祖到第二祖，到第二十七祖般若多羅告訴香至王子菩提多羅說：『如來將正法眼藏傳付給大迦葉，就這樣輾轉相傳，直到我這裡。我現在囑咐你，聽我的偈語：心地生出各種種子，因緣和合又生出新的道理。果實圓滿，菩提成就，花朵開放，世界顯現。』這就是西天源流可以作為依據的。
達摩（Bodhidharma，禪宗始祖）考慮到東方的震旦國（指中國），佛曾預言在涅槃后五百年，般若的智慧之燈，將會在那裡發揚光大。於是囑咐弟子不若密多羅，留在天竺（指印度）傳法，而自己親自來到震旦。從震旦初祖到達黃梅五祖，五祖告訴盧能（即六祖慧能）說：『諸佛出世，都是爲了一個重大的因緣，根據眾生根器的大小而引導他們。』於是便有了十地、三乘、頓悟、漸悟等宗旨，作為教門的綱領。然而，那無上微妙秘密圓
【English Translation】 English version What was attained. It was seen to surpass his teacher Huangbo Yun. The essence of Chan Buddhism in the Eastern Land (China) underwent roughly three major transformations. From this, the Linji (Rinzai) school emerged, embodying the great achievements of ten generations, displaying a decisiveness unique in ancient and modern times. Broad was it, profound was it, lofty was it, clear was it. If used to speak of the 'Dao' (the Way), it reveals the subtleties never before articulated since the Vulture Peak Assembly; if used to guide practice, it opens doors never before opened in the East and West throughout the ages. Its vastness and subtlety are detailed in the 'Record of Succession of Dharma, Longevity of Yanzhao.' What more can I, little Hongchu, add? The Chengling Pagoda was built in the Dinghai year (867 AD) of the Xiantong era of the Tang Dynasty. After more than four hundred years, it was destroyed by a great flood. Three hundred years later, the thirty-third generation descendant Chaojue, mindful of how the Dharma of our ancestor pervades the world, yet there was nothing to express the sincere devotion of descendants holding brooms in service, went to tell all the descendants in Jiangnan and Jiangbei to jointly undertake the pagoda's reconstruction. After the pagoda was completed, Hongchu was asked to write the inscription. The inscription reads: After another seven hundred years, it will return to its former appearance; this writing will not perish, but will be passed down through the ages. May the rivers and mountains stand forever, enduring together.
In the 'Preface to the Origin and Lineage of the Linji Ancestor's Pagoda' by Lingyan Chu, it is said: The understanding of the origin and lineage began with Zhaojue. Zhaojue was the eleventh-generation descendant of Linji. He personally wrote the 'Record of the Orthodox Lineage of Linji,' which he gave to Fori Zonggao to record. Some argue that Zhaojue made a special effort to correct it, perhaps inheriting the causes and conditions of his predecessors. The ancestors of the Western Heaven (India) transmitted it to each other through verses. From the first ancestor to the second ancestor, to the twenty-seventh ancestor Prajnatara, he told Prince Bodhidharma of Xiangzhi: 'The Tathagata entrusted the Eye of the True Dharma to Mahakasyapa, and it has been transmitted in this way until me. Now I entrust it to you, listen to my verse: The mind-ground gives rise to all kinds of seeds; causes and conditions combine to give rise to new principles. When the fruit is complete, Bodhi is attained; when the flowers bloom, the world appears.' This is the basis for the origin and lineage of the Western Heaven.
Bodhidharma (the founder of Zen Buddhism) considered the country of Zhendan (China) in the East, where the Buddha had predicted that five hundred years after his Nirvana, the lamp of Prajna's wisdom would shine brightly. Therefore, he instructed his disciple Buddhamitra to stay in Tianzhu (India) to transmit the Dharma, while he himself went to Zhendan. From the first ancestor of Zhendan to the fifth ancestor of Huangmei, the fifth ancestor told Lu Neng (the Sixth Patriarch Huineng): 'The Buddhas appear in the world for one great cause, guiding beings according to the size of their capacity.' Thus, there are the tenets of the Ten Grounds, the Three Vehicles, sudden enlightenment, and gradual enlightenment, as the guiding principles of the teachings. However, that unsurpassed, subtle, secret, and perfect
明真實正法眼藏。付于上首大迦葉尊者。展轉傳授二十八世。至達摩屆於此土。得可大師承襲。以至於今。以法寶。及所傳袈裟。用付于汝。善自保護。無令斷絕。聽吾偈曰。有情來下種。因地果還生。無情既無種。無性亦無生。盧跪受訖。問法則既受。衣付何人。祖曰。昔達摩初至。人未之信。故傳衣以明得法。今信心已熟。衣乃爭端。止於汝身。不復傳也。此震旦源流之可據者也。臨濟承曹溪以來四世。傳至禹門為臨濟二十九世。唐宋佛法盛時。家喻戶曉。源流不待問。迨其衰也。至有明嘉隆。山水微茫。僅存一線。禹門稟圓通法付四人。一曰天童圓悟。一曰報恩圓修。一曰云門圓信。一曰凈明圓蓮。天童于天啟甲子付凈慈法藏。丁卯付大溈如學。次第付梁山海明。徑山通容。金粟通乘。寶華通忍。龍池通微。天童道忞。雪竇通云。鶴林通門。善權通賢。天童通奇。報恩付竹林本豫。報恩通琇。南澗通問。石霜通際。雲門付海岸居士黃端伯。弘儲為凈慈藏和尚子。茲因善權法孫斷指超覺。將興復臨濟祖塔。特上靈巖請文記臨濟源流。弘儲不文。祇據本支宗派。依次序述付石。河出崑崙。導積石。不溯其源。而循其流者。無以盡經天帶地之勢也。後世永鑒哉。
三峰僧鑒青。臨濟祖師塔頌曰。靈山正法眼。付
【現代漢語翻譯】 現代漢語譯本： 明朝時，真正的正法眼藏傳給了上首大迦葉尊者（Mahākāśyapa）。輾轉傳授了二十八世，到達摩（Bodhidharma）來到這片土地。慧可大師繼承了他的衣缽，一直延續到今天。現在我將法寶以及所傳的袈裟交付給你，好好保護，不要讓它斷絕。聽我的偈語：『有情來下種，因地果還生。無情既無種，無性亦無生。』盧（Huike的弟子）跪著接受完畢，問道：『法則已經接受，衣缽交付給誰呢？』祖師說：『當初達摩初來之時，人們不相信他，所以傳衣缽來證明得法。現在人們的信心已經成熟，衣缽反而會引起爭端，就到你為止，不再傳下去了。』這就是震旦（中國）源流的可靠依據。 臨濟宗從曹溪（六祖慧能）以來傳了四世，傳到禹門（臨濟宗僧人）為臨濟宗第二十九世。唐宋時期佛法興盛，家喻戶曉，源流不必詢問。等到它衰落的時候，到了明朝嘉靖、隆慶年間（1522-1572，1567-1572），山水變得微茫，僅存一線。禹門將圓通之法傳給四個人，一個叫天童圓悟（Tiāntóng Yuánwù），一個叫報恩圓修（Bào'ēn Yuánxiū），一個叫雲門圓信（Yúnmén Yuánxìn），一個叫凈明圓蓮（Jìngmíng Yuánlián）。天童圓悟在天啟甲子年（1624）將法傳給凈慈法藏（Jìngcí Fǎzàng），丁卯年（1627）傳給大溈如學（Dàwéi Rúxué），依次傳給梁山海明（Liángshān Hǎimíng），逕山通容（Jìngshān Tōngróng），金粟通乘（Jīnsù Tōngchéng），寶華通忍（Bǎohuá Tōngrěn），龍池通微（Lóngchí Tōngwēi），天童道忞（Tiāntóng Dàomín），雪竇通云（Xuědòu Tōngyún），鶴林通門（Hèlín Tōngmén），善權通賢（Shànquán Tōngxián），天童通奇（Tiāntóng Tōngqí）。報恩圓修傳給竹林本豫（Zhúlín Běnyù），報恩通琇（Bào'ēn Tōngxiù），南澗通問（Nánjiàn Tōngwèn），石霜通際（Shíshuāng Tōngjì）。雲門圓信傳給海岸居士黃端伯（Hǎi'àn Jūshì Huáng Duānbó）。弘儲（Hóngchǔ）是凈慈藏和尚（Jìngcí Zàng Héshàng）的兒子。現在因為善權通賢的法孫斷指超覺（Duànzhǐ Chāojué）將要興復臨濟祖塔，特地到靈巖寺請文記載臨濟宗的源流。弘儲不擅長寫作，只是根據本支宗派，依次序述付石。河水出自崑崙山，流經積石山，不追溯它的源頭，而只沿著它的支流，就無法完全瞭解它經天緯地的氣勢了。希望後世永遠以此爲鑑啊。
三峰僧鑒青（Sānfēng Sēng Jiànqīng）所作的臨濟祖師塔頌說：『靈山正法眼，付……』
【English Translation】 English version: During the Ming Dynasty, the true Dharma Eye Treasury was passed on to the foremost Mahākāśyapa. It was transmitted through twenty-eight generations, until Bodhidharma arrived in this land. Great Master Huike inherited his mantle, continuing to this day. Now, I entrust the Dharma treasure and the transmitted kāṣāya to you. Protect them well, and do not let them be cut off. Listen to my verse: 'Sentient beings come to sow seeds, from the causal ground, fruits are born again. Insentient beings have no seeds, and thus no nature, and no birth.' Lu (Huike's disciple) knelt and received them, asking: 'The Dharma has been received, to whom shall the robe be entrusted?' The Patriarch said: 'When Bodhidharma first arrived, people did not believe him, so the robe was transmitted to demonstrate the attainment of the Dharma. Now that people's faith has matured, the robe would only cause disputes. It ends with you, and will not be transmitted further.' This is the reliable basis for the origin and flow of Zhen Dan (China). The Linji sect has been transmitted for four generations since Caoxi (the Sixth Patriarch Huineng), passing to Yumen (a monk of the Linji sect) as the twenty-ninth generation of Linji. During the Tang and Song Dynasties, Buddhism flourished, and everyone knew about it, so the origin and flow did not need to be asked. When it declined, during the Jiajing and Longqing years of the Ming Dynasty (1522-1572, 1567-1572), the landscape became faint, and only a thread remained. Yumen transmitted the Dharma of perfect penetration to four people, one named Tiāntóng Yuánwù, one named Bào'ēn Yuánxiū, one named Yúnmén Yuánxìn, and one named Jìngmíng Yuánlián. In the Jiazi year of Tianqi (1624), Tiāntóng Yuánwù transmitted the Dharma to Jìngcí Fǎzàng, and in the Dingmao year (1627) to Dàwéi Rúxué, and successively to Liángshān Hǎimíng, Jìngshān Tōngróng, Jīnsù Tōngchéng, Bǎohuá Tōngrěn, Lóngchí Tōngwēi, Tiāntóng Dàomín, Xuědòu Tōngyún, Hèlín Tōngmén, Shànquán Tōngxián, and Tiāntóng Tōngqí. Bào'ēn Yuánxiū transmitted it to Zhúlín Běnyù, Bào'ēn Tōngxiù, Nánjiàn Tōngwèn, and Shíshuāng Tōngjì. Yúnmén Yuánxìn transmitted it to layman Huáng Duānbó of the Seacoast. Hóngchǔ is the son of Abbot Zàng of Jìngcí. Now, because Duànzhǐ Chāojué, the Dharma grandson of Shànquán Tōngxián, is about to restore the Linji Ancestral Pagoda, he specially asked Lingyan Temple for a text to record the origin and flow of the Linji sect. Hóngchǔ is not good at writing, but only narrates and entrusts it to Shi according to the lineage of this branch. If the river originates from the Kunlun Mountains and flows through the Jishi Mountains, and one does not trace its source but only follows its tributaries, one cannot fully understand its earth-encompassing momentum. May future generations always take this as a warning.
The eulogy for the Linji Ancestral Master's Pagoda by Sānfēng Sēng Jiànqīng says: 'The spiritual mountain's eye of the true Dharma, entrusted to...'
囑大龜氏。慶喜及商那。次第傳真訣。如是密相承。二十餘八葉。香至最小男。棄榮猶敝屣。親稟般若多。記名為達摩。應讖泛重溟。遠屆支那國。遊歷梁魏間。面壁棲嵩少。號曰婆羅門。訪求大乘器。直指佛即心。講徒且驚擾。置毒不能傷。慈心三昧力。可師鸞鳳姿。根勝無倫匹。五嶽峭頭顱。千頃涵胸臆。妙辨類懸河。異花隨塵落。每一談論時。宿師盡辟易。終疑缺齒胡。別有安心要。變服毀形軀。立雪彌勤懇。一言了此心。三拜得其髓。啟迪甘露門。分燈照無盡。從茲五六傳。衣法雙流衍。信心久成熟。衣止遂不傳。大法遍塵沙。得道如林藪。二桂久傳陰。一粒重銜粟。金雞聲轉高。馬駒足何闊。踏殺天下人。莫能行籌數。一子坐大雄。迎喝聾雙耳。茍非粗行僧。大機誰辨的。吾祖法中王。應用同垂跡。氏族及鄉閭。具如傳所述。三學備研幾。三業還純粹。三年不飛鳴。三度遭鞭䇿。大法若云披。大用如雷迅。大宗續大雄。大志恢大業。大樹蔭人天。大龍霈雲雨。熱惱頓清涼。枯槁咸沾溉。三句非縱橫。三真非並別。三要絕雕鐫。三玄善闢闔。三世同一儀。三乘同一航。法說種種殊。皆為從上式。字字解脫幢。句句光明藏。如世大慈航。能渡諸漂溺。如世大寶聚。能濟諸貧窮。如世大樓櫓。能卻諸冤敵。如世大
【現代漢語翻譯】 現代漢語譯本： 囑咐大龜氏（Dà Guī Shì）、慶喜（Qìng Xǐ）及商那（Shāng Nà），依次相傳真正的訣竅，就這樣秘密地互相傳承。傳了二十餘八葉（代），香至（Xiāng Zhì）最小的兒子，拋棄榮華富貴就像丟棄破鞋一樣。親自稟受般若（Bōrě，智慧）的教誨，被記名為達摩（Dámó，意為佛法）。 應驗了預言，遠渡重洋，到達支那國（Zhīnà Guó，古代對中國的稱謂）。在梁（Liáng，南朝朝代，502年-557年）魏（Wèi，北魏，386年-557年）之間遊歷，在嵩山少林寺面壁。號稱婆羅門（Póluómén，古印度社會等級中的祭司階層）。尋訪求取大乘佛法（Dàshèng Fófǎ）的根器，直指佛（Fó，覺悟者）即是自心。講經說法讓僧徒們驚擾不安，用毒藥也不能傷害他，因為他有慈心三昧（Cíxīn sānmèi，慈悲的禪定力）的力量。可以作為師表的鸞鳳之姿，根器殊勝無與倫比。五嶽（Wǔyuè，中國五大名山）在他的頭顱之下顯得矮小，千頃良田在他的胸懷中。巧妙的辯論像懸河一樣傾瀉而下，奇異的花朵隨著塵土飄落。每次談論佛法時，過去的老師們都退避三舍。 始終被懷疑是缺了牙齒的胡人（Húrén，古代對北方少數民族的稱謂），另有安心的秘要。改變服裝，毀壞形體，在雪地裡站立，非常勤奮懇切。一句話就明白了此心，三拜就得到了佛法的精髓。開啟了甘露（Gānlù，比喻佛法）之門，分燈照亮無盡的黑暗。從此以後傳了五六代，衣缽和佛法一起流傳開來。信心長久成熟，衣缽傳到這裡就停止了，不再往下傳了。大法遍佈塵世，得道的人像樹林一樣眾多。 二桂（Èr Guì）長久地秘密傳承，一粒粟米（sù mǐ）被重新銜在嘴裡。金雞（Jīnjī）的叫聲越來越高亢，馬駒（mǎ jū）的腳步多麼寬闊。踏殺天下人，沒有人能夠計算清楚。一個佛子（Fózǐ）坐在大雄寶殿（Dàxíongbǎodiàn）上，迎面呵斥震聾雙耳。如果不是粗行的僧人，誰能辨別出他的大機大用？我的祖師是佛法中的國王，他的應用和垂跡是相同的。氏族和鄉里，都像傳記中所述。三學（Sānxué，戒、定、慧）都經過深入研究，三業（Sānyè，身、口、意）還很純粹。三年不飛不鳴，三次遭到鞭打。大法像云一樣展開，大用像雷一樣迅速。大宗（Dàzōng）繼承了大雄（Dàxíong，佛陀），大志（Dàzhì）恢復了大業（Dàyè）。大樹（Dàshù）庇廕人天，大龍（Dàlóng）降下雲雨。熱惱頓時清涼，枯槁的草木都得到滋潤。 三句不是縱橫交錯，三真不是並列分別。三要（Sānyào）超越了雕琢修飾，三玄（Sānxuán）善於開合。三世（Sānshì，過去、現在、未來）是同一個儀軌，三乘（Sānshèng，聲聞乘、緣覺乘、菩薩乘）是同一條航船。佛法所說的種種不同，都是從上而來的模式。字字都是解脫的旗幟，句句都是光明的寶藏。就像世間的大慈航（Dàcíháng），能夠渡過一切漂泊沉溺的人。就像世間的大寶聚（Dàbǎojù），能夠救濟一切貧窮的人。就像世間的大樓櫓（Dàlóulǔ），能夠抵擋一切冤家仇敵。就像世間的大
English version: Instructed Da Guishi, Qing Xi, and Shang Na to transmit the true secrets in succession, thus secretly passing them down. After more than twenty-eight generations, the youngest son of Xiang Zhi abandoned glory and wealth as if discarding worn-out shoes. He personally received the teachings of Prajna (wisdom), and was named Dharma (meaning the Buddha's teachings). Fulfilling the prophecy, he crossed the ocean and arrived in the land of China. He traveled between the Liang (Southern Dynasty, 502-557 AD) and Wei (Northern Wei, 386-557 AD) dynasties, meditating facing a wall in Shaolin Temple on Mount Song. He was known as a Brahmin (the priestly class in ancient Indian society). He sought out those with the capacity for Mahayana Buddhism, directly pointing out that the Buddha (the enlightened one) is one's own mind. His preaching disturbed the monks, and poison could not harm him because he possessed the power of loving-kindness Samadhi (a state of meditative consciousness). With the appearance of a phoenix, worthy of being a teacher, his potential was unmatched. The Five Sacred Mountains (the five most famous mountains in China) seemed small beneath his head, and his chest encompassed a thousand acres. His skillful debates poured forth like a cascading river, and extraordinary flowers fell with the dust. Each time he discussed the Dharma, past teachers would retreat. He was always suspected of being a toothless barbarian (an ancient term for northern minorities), possessing a secret for peace of mind. He changed his clothes, disfigured his body, and stood diligently in the snow. With one word, he understood this mind, and with three bows, he obtained the essence of the Dharma. He opened the gate of Amrita (a metaphor for the Dharma), and shared the light to illuminate endless darkness. From then on, it was transmitted for five or six generations, with the robe and Dharma flowing together. Faith matured over time, and the transmission of the robe stopped here, no longer passed down. The Great Dharma spread throughout the world, and those who attained enlightenment were as numerous as trees in a forest. The two Guis were secretly transmitted for a long time, and a grain of millet was held in the mouth again. The golden rooster's crow grew louder and louder, and the colt's footsteps were so broad. Trampling all the people in the world, no one could count them clearly. A Buddha-child sat on the Great Hero Hall, shouting and deafening both ears. If not for a rough-mannered monk, who could discern his great potential and function? My ancestor was the king of the Dharma, and his applications and traces were the same. The clan and village were as described in the biography. The Three Learnings (discipline, concentration, and wisdom) were thoroughly studied, and the Three Karmas (body, speech, and mind) were still pure. For three years, he did not fly or sing, and he was whipped three times. The Great Dharma unfolded like clouds, and its great function was as swift as thunder. The Great Lineage continued the Great Hero (the Buddha), and the Great Ambition restored the Great Cause. The Great Tree sheltered humans and gods, and the Great Dragon poured down clouds and rain. Torment was instantly cooled, and withered plants were moistened. The three phrases are not crisscrossed, and the three truths are not juxtaposed and separated. The Three Essentials transcend carving and embellishment, and the Three Mysteries are good at opening and closing. The Three Times (past, present, and future) are the same ritual, and the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) are the same ship. The various differences in the Dharma are all models from above. Every word is a banner of liberation, and every sentence is a treasure of light. Like the great ship of compassion in the world, it can ferry all those who are adrift and drowning. Like the great treasure trove in the world, it can relieve all the poor. Like the great watchtower in the world, it can resist all enemies. Like the great
【English Translation】 Instructed Da Guishi (大龜氏), Qing Xi (慶喜), and Shang Na (商那) to transmit the true secrets in succession, thus secretly passing them down. After more than twenty-eight generations, the youngest son of Xiang Zhi (香至) abandoned glory and wealth as if discarding worn-out shoes. He personally received the teachings of Prajna (般若, wisdom), and was named Dharma (達摩, meaning the Buddha's teachings). Fulfilling the prophecy, he crossed the ocean and arrived in the land of China (支那國, Zhīnà Guó, ancient name for China). He traveled between the Liang (梁, Southern Dynasty, 502-557 AD) and Wei (魏, Northern Wei, 386-557 AD) dynasties, meditating facing a wall in Shaolin Temple on Mount Song. He was known as a Brahmin (婆羅門, Póluómén, the priestly class in ancient Indian society). He sought out those with the capacity for Mahayana Buddhism (大乘佛法, Dàshèng Fófǎ), directly pointing out that the Buddha (佛, Fó, the enlightened one) is one's own mind. His preaching disturbed the monks, and poison could not harm him because he possessed the power of loving-kindness Samadhi (慈心三昧, Cíxīn sānmèi, a state of meditative consciousness). With the appearance of a phoenix, worthy of being a teacher, his potential was unmatched. The Five Sacred Mountains (五嶽, Wǔyuè, the five most famous mountains in China) seemed small beneath his head, and his chest encompassed a thousand acres. His skillful debates poured forth like a cascading river, and extraordinary flowers fell with the dust. Each time he discussed the Dharma, past teachers would retreat. He was always suspected of being a toothless barbarian (胡人, Húrén, an ancient term for northern minorities), possessing a secret for peace of mind. He changed his clothes, disfigured his body, and stood diligently in the snow. With one word, he understood this mind, and with three bows, he obtained the essence of the Dharma. He opened the gate of Amrita (甘露, Gānlù, a metaphor for the Dharma), and shared the light to illuminate endless darkness. From then on, it was transmitted for five or six generations, with the robe and Dharma flowing together. Faith matured over time, and the transmission of the robe stopped here, no longer passed down. The Great Dharma spread throughout the world, and those who attained enlightenment were as numerous as trees in a forest. The two Guis (二桂, Èr Guì) were secretly transmitted for a long time, and a grain of millet (粟米, sù mǐ) was held in the mouth again. The golden rooster's (金雞, Jīnjī) crow grew louder and louder, and the colt's (馬駒, mǎ jū) footsteps were so broad. Trampling all the people in the world, no one could count them clearly. A Buddha-child (佛子, Fózǐ) sat on the Great Hero Hall (大雄寶殿, Dàxíongbǎodiàn), shouting and deafening both ears. If not for a rough-mannered monk, who could discern his great potential and function? My ancestor was the king of the Dharma, and his applications and traces were the same. The clan and village were as described in the biography. The Three Learnings (三學, Sānxué, discipline, concentration, and wisdom) were thoroughly studied, and the Three Karmas (三業, Sānyè, body, speech, and mind) were still pure. For three years, he did not fly or sing, and he was whipped three times. The Great Dharma unfolded like clouds, and its great function was as swift as thunder. The Great Lineage (大宗, Dàzōng) continued the Great Hero (大雄, Dàxíong, the Buddha), and the Great Ambition (大志, Dàzhì) restored the Great Cause (大業, Dàyè). The Great Tree (大樹, Dàshù) sheltered humans and gods, and the Great Dragon (大龍, Dàlóng) poured down clouds and rain. Torment was instantly cooled, and withered plants were moistened. The three phrases are not crisscrossed, and the three truths are not juxtaposed and separated. The Three Essentials (三要, Sānyào) transcend carving and embellishment, and the Three Mysteries (三玄, Sānxuán) are good at opening and closing. The Three Times (三世, Sānshì, past, present, and future) are the same ritual, and the Three Vehicles (三乘, Sānshèng, Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) are the same ship. The various differences in the Dharma are all models from above. Every word is a banner of liberation, and every sentence is a treasure of light. Like the great ship of compassion (大慈航, Dàcíháng) in the world, it can ferry all those who are adrift and drowning. Like the great treasure trove (大寶聚, Dàbǎojù) in the world, it can relieve all the poor. Like the great watchtower (大樓櫓, Dàlóulǔ) in the world, it can resist all enemies. Like the great
城塹能拒諸魔軍。是故七百年。燈𦦨彌增熾。令行吳越區。一人大威力。誰云塔有壞。壞者非其真。離相與離名。全密還全主。然于不壞相。而復示摧頹。蔓草與寒煙。遍覆黃金國。如師所建立。縱奪各隨時。勿以人境乖。而昧全體用。譬如鏡中像。妍丑各不同。隨遇輒瞭然。初非鏡分別。譬如摩尼光。青黃隨色轉。色相本非珠。珠亦不外是。譬如春與花。不可岐為二。花落知春歸。春實無來往。譬如石中火。擊之乃成𦦨。破石覓蹤由。畢竟無形段。譬如清凈月。散影諸江湖。水月不相知。印見宛然在。譬如水結冰。日照還成水。融結狀雖差。濕性終無改。斷公知此義。堅固最初心。裒金等聚沙。復睹巍巍相。千秋表真仗。萬世成具瞻。卻燒無能侵。嵐風莫能撼。是知取相者。終不達無生。棄相亦復然。五十笑百步。欲超權學見。成毀二俱空。空見並銷亡。寶幢赫然涌。無雜無動搖。非常非斷滅。斯為無縫樣。五眼莫能窺。星月掛闌干。煙霞生戶牖。一切諸天人。敬心常守護。我今說是頌。處處見祖師。惟有逸格人。乃能深諦信。或於筆尖上。散作翰墨香。或於紙素中。透出文字障。或於清凈境。解脫無纖塵。或於差別緣。顯見無窮義。或於熱喝內。威猛如象王。或於痛棒頭。翻擲同師子。或主賓言論。或照用施呈。
或全或抑揚。或偏或喜怒。何處非全身。何物非生面。茍能如是見。今古常見前。變化絕端倪。眉目日相拄。不離跬步間。展禮真儀訖。
堯封潛臨濟慧照祖塔重建碑後記曰。往讀桐江釣叟姚桐壽樂郊私語。載與括蒼劉氏遇于海鹽之橫山。劉氏謂南龍一支。從峨嵋並江而東。竟不知其結局。頃從通州泛海至此。乃知海鹽諸山。是南龍盡處。天目雖為浙右鎮山。然勢猶未止。蜿蜒而來。右束黟浙。左帶苕霅。直至長墻秦駐之間而止。於是以平松諸山為龍。左抱以長江淮泗之水。以慶紹諸山為虎。右繞以浙江曹峨之水。諸水率皆朝拱於此。而後乘潮東出。前復以朝鮮日本為案。此南龍一最大地也。非周孔其人。不足以當之。然而無有乎爾。吾恐山川亦不忍自為寂寂若此也。按樂郊私語序時。則至正癸卯。又歷三百年。辛丑老師補住金粟。南潛隨侍。覽山川形勢之大致。徴桐江釣叟之舊聞。我天童老和尚㧞九地之雷於此。我三峰老和尚發天衢之軔於此。所謂非周孔其人。不足當之者。隔三百年。驗如玉符。而臨濟之道。至是炳然。若赫日之中天矣。古記稱震旦國三大幹龍。皆始於崑崙。北條出河海以入于海。為冀燕之分。中條出河南。自秦隴三輔入豐沛汾晉派伊洛。東而淮泗。以入于海。為雍豫青徐之分。南條出江南
【現代漢語翻譯】 現代漢語譯本 或全部或部分地展現，或偏頗或喜怒無常。哪裡不是全身的體現？什麼不是本來的面目？如果能夠這樣看待，那麼古今的道理就常常在眼前。變化沒有固定的端倪，眉目之間每天都在相互照應。不離開行走的每一步，完整地展現禮儀的真實面貌。
《堯封潛臨濟慧照祖塔重建碑後記》中寫道：過去讀桐江釣叟姚桐壽的《樂郊私語》，記載了他與括蒼劉氏在海鹽的橫山相遇。劉氏說南龍山脈的一支，從峨嵋山沿著長江向東延伸，卻不知道它的最終結局。不久前我從通州乘船到這裡，才知道海鹽的群山，是南龍山脈的盡頭。天目山雖然是浙江右邊的鎮山，但山勢仍然沒有停止，蜿蜒而來，右邊束縛著黟縣和浙江，左邊帶著苕溪和霅溪，直到長墻和秦駐之間才停止。於是把平松等山作為龍脈，左邊環抱著長江淮河泗水的水流，把慶紹等山作為虎踞，右邊環繞著浙江曹娥江的水流，各條河流都朝著這裡匯聚，然後乘著潮水向東流出。前面又把朝鮮和日本作為案山。這是南龍山脈最大的一塊土地啊。不是周公孔子這樣的人，不足以擔當它。然而沒有這樣的人嗎？我擔心山川也不忍心讓自己這樣寂寞啊。按照《樂郊私語》的序言時間，是至正癸卯年（1363年），又過了三百年，辛丑年老師補住在金粟寺，南潛跟隨侍奉，觀察山川形勢的大致情況，引用桐江釣叟的舊聞。我天童寺的老和尚在這裡拔起了九地之雷，我三峰寺的老和尚在這裡開啟了天衢的開端。所謂不是周公孔子這樣的人，不足以擔當它，相隔三百年，驗證得像玉符一樣。而臨濟宗的道統，到這時就非常明顯了，就像太陽在正午一樣。古老的記載稱震旦國（中國的古稱）有三大幹龍，都起始於崑崙山。北條山脈從黃河和渤海進入大海，成為河北和燕地的分界。中條山脈從河南出發，從秦隴三輔進入豐沛汾晉，分出伊水和洛水，向東流向淮河和泗水，進入大海，成為雍州、豫州、青州、徐州的分界。南條山脈從江南出發
【English Translation】 English version Sometimes fully expressed, sometimes partially; sometimes biased, sometimes with joy and anger. Where is not the whole body? What is not the original face? If one can see it this way, the principles of ancient and modern times are often before one's eyes. Changes have no fixed beginnings; the eyebrows and eyes correspond to each other daily. Without leaving the space of a single step, the true form of ritual is fully displayed.
The postscript to the 'Reconstruction Stele of the Huizhao Ancestral Pagoda of Linji in Yaofeng Qian' states: In the past, I read Yao Tongshou of Tongjiang, the fishing recluse's 'Private Words of Lejiao,' which recorded his encounter with Liu of Kuocang at Hengshan in Haiyan. Liu said that a branch of the Southern Dragon Mountains extended eastward from Mount Emei along the Yangtze River, but he did not know its final destination. Not long ago, I sailed here from Tongzhou and realized that the mountains of Haiyan are the end of the Southern Dragon Mountains. Although Mount Tianmu is the mountain that guards the right side of Zhejiang, its momentum has not stopped, winding and turning, binding Yi and Zhejiang on the right, and carrying the streams of Tiao and Zha on the left, until it stops between the Long Wall and Qin Garrison. Thus, the mountains of Pingsong and others are taken as the dragon veins, embracing the waters of the Yangtze, Huai, and Si rivers on the left, and the mountains of Qingshao and others are taken as the crouching tiger, surrounding the waters of the Zhejiang Cao'e River on the right. All the rivers converge here and then flow eastward with the tide. In front, Korea and Japan are taken as the table mountains. This is the largest piece of land in the Southern Dragon Mountains. It is not someone like the Duke of Zhou or Confucius who is worthy of it. But is there no such person? I fear that the mountains and rivers cannot bear to be so lonely. According to the preface to 'Private Words of Lejiao,' the time was the year Guimao of the Zhizheng era (1363 AD). Three hundred years later, in the year Xinchou, the teacher supplemented his residence at Jin Su Temple, and Nanqian followed and served him, observing the general situation of the mountains and rivers, and citing the old news of the fishing recluse of Tongjiang. The old abbot of my Tiantong Temple raised the thunder of the nine earths here, and the old abbot of my Sanfeng Temple initiated the beginning of the heavenly thoroughfare here. The so-called 'not someone like the Duke of Zhou or Confucius is worthy of it' is verified like a jade talisman after three hundred years. And the lineage of the Linji sect is very clear at this point, like the sun in the middle of the sky. Ancient records state that the three major dry dragons of the land of Zhendan (ancient name for China) all originated from Mount Kunlun. The northern branch emerges from the Yellow River and the Bohai Sea and enters the sea, becoming the boundary between Hebei and Yan. The central branch starts from Henan, enters Fengpei Fenjin from the Qinlong Sanfu, divides into the Yi and Luo rivers, flows eastward to the Huai and Si rivers, and enters the sea, becoming the boundary between Yong, Yu, Qing, and Xu. The southern branch starts from Jiangnan
。自陜右分出西鄙。回巴蜀。逾荊衡。入黔中。東而匡阜。南極嶺海。東北渡閩粵。跨三吳。自浙右以入于海。為梁荊揚之分。夫冀州。天地之一樞要也。儒者亦言冀州好風水。古帝王之所都。滹沱河在真定府城南。自雁門來經靈壽等縣。至直沽入于海。我臨濟祖之所縱轡而馳也。而大名為禹貢冀兗二州之域。魏州興化則澄靈之塔在焉。故讀保壽沼所作臨濟慧照禪師塔記。及英華所載公乘億魏州獎公塔碑。而益嘆山川形勢。源流順逆之故。往往與道法相關攝。蓋山水之大機在逆。猶古兵法以正合。以奇勝。其用以逆。而千古禪宗綱領。亦未有不以順為體。以逆為用者也。故從曹溪發源。天南北而為南嶽。一逆也。又北而為臨濟。一逆也。臨濟已上。自順而逆。夫三吳又天地之一樞要也。臨濟南而為揚岐云蓋。有會祖塔焉。又南而為虎邱。虎邱有隆祖塔焉。臨濟以下。自逆而順。而及天童三峰。至於老師。臨濟之道。大行吳越。使小釋迦沒而不食其言。順而逆。逆而復順。冀州為北樞。吳越為南樞。而山川大勢。與道法相終始者。亦可以考而見矣。
庵主道膺為洞山室中領袖。
膺先遊方至翠微問道。會有僧自豫章來。盛稱洞山法席。遂造洞山。祖問汝名甚麼。曰道膺。祖曰。向上更道。曰向上即不名道膺
【現代漢語翻譯】 現代漢語譯本：自從從陜右分出西邊的區域，回到巴蜀，越過荊山和衡山，進入黔中，向東到達匡山和廬山，向南到達嶺南和南海，東北渡過閩江和粵江，跨過三吳地區，從浙東進入大海，成為梁州、荊州和揚州的分界。冀州是天地的樞紐要地。儒家也說冀州風水好，是古代帝王建都的地方。滹沱河在真定府城南，從雁門山流來，經過靈壽等縣，到直沽注入大海。這是我臨濟宗祖師縱馬馳騁的地方。而大名府是《禹貢》中冀州和兗州的區域。魏州興化寺有澄靈塔在那裡。所以讀了保壽沼所作的《臨濟慧照禪師塔記》和英華所載公乘億的《魏州獎公塔碑》，更加感嘆山川形勢、源流順逆的緣故，往往與道法相關聯。大概山水的大機在於逆，就像古代兵法以正合，以奇勝，其用在於逆。而千古禪宗的綱領，也沒有不以順為體，以逆為用的人。所以從曹溪（六祖慧能弘法之地）發源，向天南地北發展，到達南嶽（衡山），這是一逆。又向北發展，到達臨濟（義玄禪師），又是一逆。臨濟以上，自順而逆。三吳又是天地的樞紐要地。臨濟向南發展，到達揚岐（方會禪師）和云蓋山，有會祖塔在那裡。又向南發展，到達虎邱山，虎邱山有隆祖塔在那裡。臨濟以下，自逆而順，到達天童山（景德寺）和三峰山，直到老師。臨濟的道，在吳越地區大為盛行，使得小釋迦（指其他宗派）沒落而不被人們接受。順而逆，逆而復順。冀州是北方的樞紐，吳越是南方的樞紐，而山川的大勢，與道法相始終的，也可以考察而明白了。
庵主道膺（洞山良價禪師的弟子）是洞山門下的領袖。
道膺先遊歷四方，到達翠微山問道。恰好有僧人從豫章（今江西省南昌市）來，極力稱讚洞山（良價禪師）的法席。於是道膺前往洞山。洞山祖師問他：『你叫什麼名字？』道膺回答：『叫道膺。』洞山祖師說：『向上再道。』道膺回答：『向上就不叫道膺。』
【English Translation】 English version: Since the western region was separated from Shanxi, it returned to Sichuan and Chongqing, crossed Jing Mountain and Heng Mountain, entered Guizhou, reached Mount Kuang and Mount Lu in the east, and the Lingnan and South China Sea in the south. It crossed the Min and Yue rivers in the northeast, crossed the Sanwu region, and entered the sea from eastern Zhejiang, becoming the boundary between Liangzhou, Jingzhou, and Yangzhou. Jizhou is a pivotal place of heaven and earth. Confucian scholars also say that Jizhou has good feng shui and is the place where ancient emperors established their capitals. The Hutuo River is located south of the city of Zhengding Prefecture, flowing from Yanmen Mountain, passing through Lingshou and other counties, and flowing into the sea at Zhigu. This is where my Linji (Rinzai) sect's patriarch galloped his horse. Furthermore, Daming Prefecture is the area of Jizhou and Yanzhou in the 'Yu Gong' (Tribute of Yu). Xinghua Temple in Weizhou has the Chengling Pagoda there. Therefore, after reading Bao Shou Zhao's 'Pagoda Inscription of Zen Master Huizhao of Linji' and Gongcheng Yi's 'Stele of Duke Jiang's Pagoda in Weizhou' recorded by Yinghua, I am even more amazed at the reasons for the landscape, the order and disorder of the source and flow, which are often related to the Dao (path) and Dharma (teachings). The great opportunity of mountains and rivers lies in the reverse, just like the ancient military strategy of combining with the orthodox and winning with the unconventional, its use lies in the reverse. And the guiding principles of Zen throughout the ages have always taken compliance as the substance and reversal as the application. Therefore, originating from Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma), developing to the north and south, reaching Nanyue (Mount Heng), this is one reversal. Developing further north, reaching Linji (Zen Master Yixuan), this is another reversal. Above Linji, it goes from compliance to reversal. The Sanwu region is also a pivotal place of heaven and earth. Linji developed southward, reaching Yangqi (Zen Master Fanghui) and Mount Yungai, where the Huizu Pagoda is located. Developing further south, reaching Tiger Hill, where the Longzu Pagoda is located. Below Linji, it goes from reversal to compliance, reaching Mount Tiantong (Jingde Temple) and Mount Sanfeng, until the teacher. The way of Linji flourished greatly in the Wu and Yue regions, causing the lesser Shakyamuni (referring to other sects) to decline and not be accepted by people. Compliance and then reversal, reversal and then compliance. Jizhou is the northern pivot, and Wu and Yue are the southern pivot, and the great trend of mountains and rivers, which begins and ends with the Dao and Dharma, can also be examined and understood.
Anzhu Daoying (a disciple of Zen Master Liangjie of Dongshan) was the leader of the Dongshan school.
Daoying first traveled around and arrived at Mount Cuiwei to ask questions. It happened that a monk came from Yuzhang (now Nanchang City, Jiangxi Province), praising the Dharma seat of Dongshan (Zen Master Liangjie). So Daoying went to Dongshan. The patriarch of Dongshan asked him, 'What is your name?' Daoying replied, 'Daoying.' The patriarch of Dongshan said, 'Say it further up.' Daoying replied, 'Further up, it is not called Daoying.'
。后結庵三峰。天人送供。祖問子近日何不赴齋。曰每日自有天神送食。祖曰。我將謂汝是個人。猶作這個見解在。汝晚間來。膺晚至。祖召膺庵主。膺應諾。祖曰。不思善。不思惡。是甚麼。膺回庵寂然宴坐。天神尋覓不見。三日乃絕。祖一日問。作甚麼。曰合醬。祖曰。用多少鹽。曰旋入。祖曰。作何滋味。曰得。祖大問。大闡提人。作五逆罪。孝養何在。曰始成孝養。自爾祖許為室中領袖。
寂祖開法曹山。
寂辭洞山。遂造曹溪禮塔。還止臨川。有佳山水。因定居焉。以志慕六祖。乃名山為曹。
宗統編年卷之十五 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之十六
臨濟第二世祖
諱存獎。姓孔氏。鄒魯闕里之裔孫也。于薊三河縣盤山甘泉院出家。大中五年圓具。九年棄講參臨濟。嗣法住魏州興化。
懿宗戊子咸通九年。
臨濟第二世魏州興化祖嗣宗統(二十一年)。
祖開堂興化。
拈香曰。此一炷香。本為三聖師兄。三聖於我太孤。本為大覺師兄。大覺於我太賒。不如供養臨濟先師。僧問四面八方來時如何。祖曰。打中間底。僧便禮拜。祖曰。昨日赴個村齋。中途遇一陣卒風暴雨。卻向古廟裡躲避得過。
【現代漢語翻譯】 現代漢語譯本： 後來結庵於三峰。天人送來供養。祖師問他：『你近日為何不去應齋？』他說：『每日自有天神送食物來。』祖師說：『我還以為你是個有見地的人，竟然還有這樣的見解。你晚上來。』 膺晚上到了，祖師召見膺庵主，膺應聲。祖師說：『不思善，不思惡，是什麼？』膺回到庵里寂然宴坐。天神尋找不見，三天後就斷絕了供養。祖師一日問他：『做什麼？』他說：『合醬。』祖師說：『用多少鹽？』他說：『隨機放入。』祖師說：『做出來是什麼滋味？』他說：『得。』祖師大聲問道：『大闡提人（Dachan Ti Ren，斷善根的人），作五逆罪（Wu Ni Zui，殺父、殺母、殺阿羅漢、破和合僧、出佛身血），孝養在哪裡？』他說：『開始成就孝養。』從此祖師認可他是室中領袖。 寂祖在曹山開法。 寂祖辭別洞山，於是前往曹溪禮拜六祖慧能的塔。之後返回住在臨川。那裡有美好的山水，因此決定在那裡居住。爲了表達對六祖慧能的仰慕，於是將山命名為曹。 宗統編年卷之十五 卍新續藏第 86 冊 No. 1600 宗統編年 宗統編年卷之十六 臨濟第二世祖 諱存獎（Cun Jiang），姓孔氏，是鄒魯闕里孔子的後裔。在薊州三河縣盤山甘泉院出家。唐宣宗大中五年（851年）圓滿受具足戒，九年（855年）放棄講學，參拜臨濟義玄（Linji Yixuan）。繼承了他的法脈，住在魏州興化。 唐懿宗戊子咸通九年（868年）。 臨濟第二世魏州興化祖嗣宗統(二十一年)。 祖師在興化開堂。 拈香說：『這一炷香，本來是為三聖（San Sheng）師兄而設。三聖對我太孤僻。本來是為大覺（Da Jue）師兄而設。大覺對我太疏遠。不如供養臨濟（Linji）先師。』僧人問：『四面八方來時如何？』祖師說：『打中間的。』僧人便禮拜。祖師說：『昨日去赴一個村裡的齋飯，中途遇到一陣狂風暴雨，只好向古廟裡躲避才得以度過。』
【English Translation】 English version: Later, he built a hermitage at Three Peaks. Devas (Tian Ren, celestial beings) sent offerings. The Patriarch asked him, 'Why haven't you been attending the vegetarian meals lately?' He replied, 'Every day, devas send me food.' The Patriarch said, 'I thought you were a person of insight, yet you still hold such a view. Come to me in the evening.' Ying arrived in the evening. The Patriarch summoned Abbot Ying, and Ying responded. The Patriarch said, 'Neither thinking of good, nor thinking of evil, what is it?' Ying returned to his hermitage and sat in silent meditation. The devas searched but could not find him, and after three days, the offerings ceased. One day, the Patriarch asked him, 'What are you doing?' He said, 'Making sauce.' The Patriarch said, 'How much salt do you use?' He said, 'Adding it as I go.' The Patriarch said, 'What flavor does it have?' He said, 'Got it.' The Patriarch loudly asked, 'A Dachan Ti Ren (Dachan Ti Ren, one who has severed the roots of goodness), committing the five rebellious acts (Wu Ni Zui, patricide, matricide, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha), where is filial piety?' He said, 'It begins to accomplish filial piety.' From then on, the Patriarch acknowledged him as a leader within the room. Patriarch Ji opened the Dharma at Mount Cao. Patriarch Ji bid farewell to Dongshan, and then went to Caoxi to pay respects to the stupa of the Sixth Patriarch Huineng. He returned to live in Linchuan. There were beautiful mountains and rivers there, so he decided to settle there. To express his admiration for the Sixth Patriarch, he named the mountain Cao. Zong Tong Chronological History, Volume Fifteen Supplement to the Buddhist Canon, Volume 86, No. 1600, Zong Tong Chronological History Zong Tong Chronological History, Volume Sixteen The Second Ancestor of Linji His taboo name was Cun Jiang (Cun Jiang), his surname was Kong, and he was a descendant of Confucius from Quli in Zoulu. He left home at Ganquan Monastery on Mount Pan in Sanhe County, Ji Prefecture. In the fifth year of Dazhong (851) during the reign of Emperor Xuanzong of Tang, he fully received the precepts. In the ninth year (855), he abandoned lecturing and visited Linji Yixuan (Linji Yixuan). He inherited his Dharma and resided at Xinghua in Weizhou. The ninth year of Xiantong (868), the year of Wuzi during the reign of Emperor Yizong of Tang. The Zong Tong lineage of the Second Ancestor of Linji, Patriarch of Xinghua in Weizhou (twenty-first year). The Patriarch opened the hall at Xinghua. He offered incense and said, 'This stick of incense is originally for my Dharma brother, San Sheng (San Sheng). San Sheng is too aloof from me. It is originally for my Dharma brother, Da Jue (Da Jue). Da Jue is too distant from me. It is better to offer it to my late teacher, Linji (Linji).' A monk asked, 'What about when coming from all directions?' The Patriarch said, 'Strike the one in the middle.' The monk then bowed. The Patriarch said, 'Yesterday, I went to a village for a vegetarian meal, and on the way, I encountered a sudden wind and rain, so I had to take shelter in an old temple to get through it.'
己丑十年。
禪師慶諸覆住石霜。
諸廬陵新涂陳氏子。初抵溈山為米頭。后參道吾智。嗣其法。初住潭州石霜。后隱長沙瀏陽。人莫識者。因僧舉洞山解制上堂。秋初夏末。兄弟東去西去。直須向萬里無寸草處去。諸曰。何不道出門便是草。洞山祖聞之驚曰。瀏陽乃有古佛。自是僧眾迎諸再住石霜。
洞宗第一世瑞州洞山悟本祖示寂。
祖示疾。令沙彌傳語道膺。乃囑曰。他若問和尚安樂否。但道云巖路相次絕也。汝下此語。須遠立。恐他打汝。沙彌領旨去傳語。聲未絕。蚤被膺打一棒。將圓寂。祖謂眾曰。吾有閑名在世。誰人為吾除得。眾無對。時有沙彌出曰。請和尚法號。祖曰。吾閑名已謝。僧問和尚違和。還有不病者也無。祖曰有。曰不病者還看和尚否。祖曰。老僧看他有分。曰未審和尚如何看他。祖曰。老僧看他不見有病。祖乃問僧。離此殼漏子。向甚麼處與吾相見。僧無對。祖示偈曰。學者恒沙無一悟。過在尋他舌頭路。欲得忘形泯軌跡。努力慇勤空里步。乃命剃髮澡身。披衣聲鐘辭眾。儼然坐化。時大眾號慟。移晷不止。祖忽開目謂眾曰。出家人心不附物。是真修行。勞生惜死。哀悲何益。復令主事辦愚癡齋。猶眾戀慕不已。延七日。食具方備。祖亦隨眾齋畢。乃曰。僧
家無事。大率臨行之際。勿須喧動。遂歸丈室。端坐長往。塔曰慧覺。
祥符蔭曰。祖與濟祖同時王化。建立宗旨。廣大精微。互盡美善。迄今昌昌二桂。奕奕交榮。靈山一花。芳傳未艾。源深流長。其信然矣。
禪師道全繼席洞山。
全初參洞山。問如何是出離之要。祖曰。阇黎足下煙生。全當下契悟。遂繼席。一眾悅服。
曹洞宗第二世祖
諱道膺。幽州玉田王氏子。童丱出家于范陽延壽寺。二十五成大僧。初參翠微。尋謁洞山。為室中領袖。嗣其法。
庚寅十一年。
曹洞宗第二世云居祖嗣宗統(三十三年) 發明(洞山寂。而曹山儼然無恙也。不書曹山者。表云居嗣統也。然則云居嗣統。何不俟曹山寂后。曰云居曹山。雁行也。宗旨既定。曹山能事畢矣。溈仰。父子也。溈山寂而仰山在。亦止不書。于洞山寂后。即以云居嗣統者。重傳持也。佛祖之囑曰。毋令斷絕千古法脈。豈不貴得人哉)。
祖開法洪州云居。
祖登歐阜。冠世絕境。就樹縛屋而居。號云居。衲子追求而集。散處山間樹下。久成苫架。說法其下。示眾。佛法有什麼事。行得即是。但知心是佛。莫愁佛不解語。欲得如是事。還須如是人。若是如是人。愁個甚麼。若云如是事即難。自
【現代漢語翻譯】 現代漢語譯本 家中沒有什麼事。大概在臨行的時候，不需要喧譁吵鬧。於是回到自己的房間，端坐著去世了。他的塔叫做慧覺。
祥符蔭說：『祖師與濟祖（濟顛和尚）同時教化世人，建立的宗旨，廣大而精微，彼此都達到了完美。直到現在，昌祖和桂祖（指云居道膺和曹山本寂）的道風仍然興盛，靈山的一朵花，芬芳的傳揚沒有停止。源頭深遠，水流長長，確實是這樣啊。』
禪師道全繼承了洞山的席位。
道全最初參拜洞山，問道：『什麼是出離的關鍵？』洞山回答說：『阇黎（和尚）的腳下生煙。』道全當下就領悟了。於是繼承了洞山的席位，大眾都心悅誠服。
曹洞宗第二世祖
法諱道膺（？-902），幽州玉田人，姓王。小時候在范陽延壽寺出家，二十五歲成為正式的僧人。最初參拜翠微，後來拜訪洞山，成為洞山門下的領袖，繼承了他的法脈。
庚寅十一年（890年）。
曹洞宗第二世云居祖嗣宗統（三十三年）（說明：洞山（洞山良價）已經圓寂，而曹山（曹山本寂）仍然安然無恙。不寫曹山，是爲了表明云居（云居道膺）繼承了宗統。既然云居繼承了宗統，為什麼不等到曹山圓寂之後呢？因為云居和曹山，如同雁行一樣並列。宗旨已經確定，曹山的任務已經完成。溈仰宗（溈山靈佑和仰山慧寂），如同父子一樣。溈山圓寂而仰山還在，也就不再書寫。在洞山圓寂之後，就立刻寫上云居繼承宗統，是爲了重視傳承。佛祖的囑託說：『不要讓千古的法脈斷絕。』這難道不是重視得到傳承的人才嗎？）
祖師在洪州云居開創道場。
祖師登上歐阜山，那是冠絕人世的絕佳境地，就地取材用樹木搭建房屋居住，號為云居。僧人追求而來聚集，分散在山間樹下。時間久了就用茅草搭建住所，在下面說法。開示大眾：『佛法有什麼特別的事？做得到就是。只要知道心就是佛，不要擔心佛不會說話。想要得到這樣的事，還必須是這樣的人。如果是這樣的人，還愁什麼呢？如果說這樣的事很難，自然會……』
【English Translation】 English version There is nothing of concern at home. Generally, at the time of departure, there is no need for commotion. Then he returned to his room, sat upright, and passed away. His pagoda is called Huijue (Wisdom Enlightenment).
Xiangfu Yin said: 'The Patriarch and Patriarch Ji (Ji Dian Monk) simultaneously transformed the people, establishing the principles, vast and profound, each reaching perfection. Until now, the Chang (Yunju Daoying) and Gui (Caoshan Benji) lineages flourish, the flower of Ling Mountain (Vulture Peak) spreads its fragrance without ceasing. The source is deep, and the stream flows long, truly it is so.'
Chan Master Daoquan succeeded to the seat of Dongshan.
Initially, Daoquan visited Dongshan, asking, 'What is the key to liberation?' The Patriarch replied, 'Smoke rises from the Venerable's feet.' Daoquan immediately attained enlightenment. Thus, he succeeded to the seat, and the assembly was pleased and convinced.
The Second Ancestor of the Caodong School
His taboo name was Daoying (?-902), a son of the Wang family of Yutian, Youzhou. As a child, he left home at Yanshou Temple in Fanyang. At twenty-five, he became a fully ordained monk. Initially, he visited Cuiwei, then he visited Dongshan, becoming a leader among his disciples, inheriting his Dharma.
The eleventh year of Gengyin (890).
The Second Ancestor of the Caodong School, Yunju Zushi Zongtong (thirty-three years) (Explanation: Dongshan (Dongshan Liangjie) has already passed away, while Caoshan (Caoshan Benji) is still safe and sound. The reason for not writing about Caoshan is to indicate that Yunju (Yunju Daoying) inherited the lineage. Since Yunju inherited the lineage, why not wait until after Caoshan's passing? Because Yunju and Caoshan are like geese flying in formation, side by side. With the principles established, Caoshan's task is complete. The Weiyang School (Weishan Lingyou and Yangshan Huiji) is like father and son. When Weishan passed away and Yangshan was still present, it was not written about. After Dongshan's passing, Yunju was immediately written as inheriting the lineage to emphasize the importance of transmission. The Buddha's instruction said: 'Do not let the ancient Dharma lineage be cut off.' Is this not valuing the person who receives the transmission?)
The Patriarch established the Dharma at Yunju in Hongzhou.
The Patriarch ascended Mount Ou, a world-surpassing and unparalleled place, and built a house with trees to live in, calling it Yunju. Monks sought him out and gathered, scattering among the mountains and trees. Over time, they built thatched huts and taught the Dharma beneath them. He instructed the assembly: 'What special thing is there in the Buddha Dharma? Doing it is it. Just know that the mind is Buddha, and do not worry that the Buddha cannot speak. If you want to obtain such a thing, you must be such a person. If you are such a person, what is there to worry about? If you say that such a thing is difficult, naturally...'
古先德。醇素任真。元來無巧。他根本腳下實有力。即是不思議人。握土成金。若無如是事。饒汝說得簇花簇錦相似。人總不信受。又曰。暫時不在。如同死人。豈況如今論年論月不在。如人常在。愁什麼家事不辦。欲知久遠事。祇在如今。如今若得。久遠亦得。亦人千鄉萬里歸家。行到即是。是即一切總是。不是即一切總不是。又曰。昇天底事。須對眾掉卻。十成底事。須對眾去卻。擲地作金聲。不須回頭顧著。自余有什麼用處。不見二祖。當時博覽三藏。如觀掌中。因什麼更求達摩安心。將知此門中事。不是等閑。所以道。智人不向言中取。得人豈向說中求。又曰。一切事須向這裡及盡。始得無過。若一毫去不盡。即被塵累。豈況更多。差之毫釐。過犯山嶽。古人道。學處不玄。儘是流俗。閨閣中物捨不得。俱為滲漏。
辛卯十二年。
壬辰十三年。
文偃參尊宿睦州明得悟尊宿指今見雪峰。
偃嘉興張氏子。生知天縱。落髮受具。探窮律部。以己事未明。參尊宿明。明才見來。便閉卻門。偃乃扣門。明曰誰。曰某甲。曰作甚麼。曰己事未明。乞師指示。明開門一見便閉。偃如是連三日扣門。至第三日開門。偃乃拶入。明便擒住曰道道。偃驚不暇答。明便推出曰。秦時𨍏轢鉆。遂掩門。
【現代漢語翻譯】 現代漢語譯本： 古時的賢德之人，純樸自然，順應本真，原本就沒有什麼巧詐。他們的根本在於腳踏實地，實實在在有力量，這就是不可思議的人。他們能點石成金。如果沒有這樣的真本事，任憑你說得天花亂墜，人們總是不相信。又說，哪怕只是暫時不在（覺悟的當下），就如同死人一般。更何況如今論年論月地不在（覺悟的當下）？如果人能常在（覺悟的當下），還愁什麼家事辦不好？想要知道久遠的事情，就在當下。如今若能證得，久遠也能證得。也像人千山萬水歸家，走到就到了。是，就是一切都是；不是，就是一切都不是。又說，昇天是怎麼回事？必須當著大家的面捨棄掉。十成的事情，必須當著大家的面去除掉。擲在地上發出金石之聲，不必回頭顧念。剩下的還有什麼用處？沒看見二祖慧可（禪宗二祖）當時博覽三藏經典，如同觀看掌中之物。因為什麼還要向達摩（菩提達摩，禪宗初祖）求安心？要知道這門中的事情，不是等閑之事。所以說，聰明人不在言語中求取，得到真理的人豈能在說教中尋求？又說，一切事情必須在這裡窮盡，才能沒有過失。如果一毫都沒有窮盡，就會被塵埃所累，何況更多呢？差之毫釐，過犯如山嶽。古人說，學處不玄妙，全是流俗之見。閨閣中的東西捨不得，都會成為滲漏。
辛卯十二年（1131年）。
壬辰十三年（1132年）。
文偃（雲門文偃，雲門宗創始人）參拜尊宿睦州（睦州道蹤），在睦州明（道明）處得悟，尊宿（道明）指引他去見雪峰（義存）。
文偃是嘉興張氏之子，天生聰慧。剃度受戒后，深入研究律部。因為自己的根本大事未明，所以參拜尊宿道明。道明才一見到他來，就關上了門。文偃於是敲門。道明問：『誰？』答：『某甲。』問：『做什麼？』答：『根本大事未明，乞求師父指示。』道明開門一看，隨即又關上。文偃這樣連續敲了三天門。到第三天，道明開門，文偃便擠了進去。道明一把抓住他說：『道！道！』文偃驚慌得來不及回答。道明便把他推出門外，說：『秦時𨍏轢鉆。』於是關上了門。
【English Translation】 English version: The ancient virtuous ones were pure and simple, following their true nature, originally without any cunning. Their foundation lay in being grounded and having real strength, and this is what makes them inconceivable people. They could turn earth into gold. If you don't have such real ability, no matter how flowery your words, people will not believe you. It is also said that even a temporary absence (from the present moment of enlightenment) is like being dead. How much more so when one is absent for years or months (from the present moment of enlightenment)? If one is constantly present (in the moment of enlightenment), what worries are there that household matters cannot be handled? If you want to know about things far in the future, it is all in the present moment. If you attain it in the present, you will attain it in the future as well. It is like a person returning home from thousands of miles away; arriving is all there is to it. 'Is' means everything is; 'is not' means everything is not. It is also said, what is the matter of ascending to heaven? It must be discarded in front of everyone. What is the matter of ten parts complete? It must be removed in front of everyone. Throw it to the ground and let it make a golden sound; there is no need to look back. What use is there for anything else? Didn't you see the Second Ancestor Huike (the Second Patriarch of Zen) at that time, who had extensively studied the Threefold Canon, as if viewing something in his palm? Why did he still seek peace of mind from Bodhidharma (the First Patriarch of Zen)? Know that the matters in this gate are not trivial. Therefore, it is said, wise people do not seek in words; those who attain do not seek in teachings. It is also said that all matters must be exhausted here in order to be without fault. If even a hair's breadth is not exhausted, one will be burdened by dust. How much more so if there is more? A difference of a hair's breadth leads to faults as great as mountains. The ancients said, if the place of learning is not profound, it is all vulgarity. If one cannot let go of things in the boudoir, they will all become leakages.
The twelfth year of Xinmao (1131 AD).
The thirteenth year of Renchen (1132 AD).
Wenyan (Yunmen Wenyan, founder of the Yunmen School) paid homage to Venerable Muzhou (Muzhou Daozong), attained enlightenment under Muzhou Ming (Daoming), and Venerable (Daoming) directed him to see Xuefeng (Yicun).
Wenyan was the son of the Zhang family of Jiaxing, naturally intelligent. After tonsure and receiving the precepts, he deeply studied the Vinaya. Because his fundamental matter was not clear, he paid homage to Venerable Daoming. As soon as Daoming saw him coming, he closed the door. Wenyan then knocked on the door. Daoming asked, 'Who?' He replied, 'Moujia.' He asked, 'What are you doing?' He replied, 'The fundamental matter is not clear, I beg the master to instruct me.' Daoming opened the door, took one look, and immediately closed it again. Wenyan knocked on the door like this for three days in a row. On the third day, Daoming opened the door, and Wenyan squeezed in. Daoming grabbed him and said, 'Speak! Speak!' Wenyan was too startled to answer. Daoming then pushed him out and said, 'The drill of Qin times.' Then he closed the door.
損偃右足。偃從此悟入。明乃指見雪峰。到莊。見一僧問。上座今日上山去那。曰是。曰寄一則因緣問堂頭和尚。祇是不得道是別人語。上座到山。見和尚上堂。眾才集。便出握腕立地曰。這老漢項上鐵枷。何不脫卻。僧一依教。峰見這僧與么道。便下座攔胸把住曰。速道速道。僧無對。峰拓開曰。不是汝語。曰是某甲語。曰。侍者將繩棒來。曰是莊上一浙中上座教某甲來道。曰大眾去莊上迎取五百人善知識來。偃次日上山。峰才見。便曰。因甚得到與么田地。偃乃禮拜。
癸巳十四年。
僖宗(名儼在位一十五年)。
僖宗甲午乾符元年。
乙未二年。
丙申三年。
禪師師備開法玄沙。
備閩縣謝氏子。父以漁為業。因夜泛船墮水。備鼓掉而救。見水中月。乃云。先達有言。一切諸法。皆如水月。若父存與其同業。只益三途之苦。今既不可救。莫若舍緣出家。報父恩也。於是斷髮受具。芒鞋布衲。食才接氣。宴坐終日。與雪峰存親厚。存以其苦行。呼為頭陀。嘗攜囊出嶺。擬欲遍參。忽筑破腳指。血流痛楚。嘆曰。是身非有。痛從何來。是身是苦。畢竟無生。休休。遂不出嶺。依存咨決心要。一日存召曰。備頭陀。何不遍參去。曰達摩不來東土。二祖不往西天。存然
【現代漢語翻譯】 現代漢語譯本 損偃折斷了右腳。損偃從此領悟入門。明禪師於是指引他去拜見雪峰義存禪師（唐末五代時僧人）。
到了莊上，（損偃）看見一個僧人，問道：『上座今天上山去嗎？』
僧人回答：『是的。』
（損偃）說：『替我帶句話問堂頭和尚（指雪峰義存禪師），只是不能說是別人說的話。』
上座到了山上，看見和尚上堂，眾人剛聚集，（損偃帶來的僧人）便走出握住（雪峰義存禪師的）手腕，站在地上說：『這老漢脖子上戴著鐵枷，為什麼不脫掉？』
僧人完全按照（損偃）教的說了。雪峰義存禪師看見這僧人這樣說，便下座攔胸抓住（這僧人）說：『快說！快說！』
僧人無言以對。雪峰義存禪師放開（僧人）說：『不是你說的話。』
僧人說：『是某甲（我）說的話。』
（雪峰義存禪師）說：『侍者，拿繩子和棍棒來。』
（僧人）說：『是莊上的一個浙中的上座教我來說的。』
（雪峰義存禪師）說：『大眾去莊上迎接五百人的善知識來。』
損偃第二天上山，雪峰義存禪師剛看見他，便說：『因為什麼落到這樣的田地？』
損偃於是禮拜。
癸巳十四年（873年）。
僖宗（李儼，唐僖宗，873-888年在位一十五年）。
僖宗甲午乾符元年（874年）。
乙未二年（875年）。
丙申三年（876年）。
禪師師備在玄沙開法。
師備是閩縣謝氏的兒子，父親以打魚為業。一次因為夜晚劃船掉入水中，師備劃槳去救他，看見水中的月亮，於是說：『先達有言，一切諸法，皆如水月。如果父親活著，和他一起從事打魚的行業，只會增加三途（地獄、餓鬼、畜生）的痛苦。現在既然不可救，不如捨棄塵緣出家，報答父親的恩情。』
於是剪掉頭髮，接受具足戒，穿著芒鞋布衣，食物僅能維持氣息，整日靜坐。與雪峰義存禪師親厚，雪峰義存禪師因為他苦行，稱他為頭陀（苦行僧）。
曾經攜帶行囊出嶺，打算遍參各地。忽然腳指被東西硌破，血流不止，疼痛難忍，嘆息道：『這身體並非實有，疼痛從何而來？這身體是苦的，畢竟是無生的。』
算了算了，於是沒有出嶺，依靠雪峰義存禪師，諮詢決心要義。一日，雪峰義存禪師召喚他說：『備頭陀，為什麼不去遍參？』
（師備）回答：『達摩（菩提達摩，禪宗初祖）不來東土，二祖（慧可）不往西天。』
雪峰義存禪師認可了他的說法。
【English Translation】 English version Sun Yan broke his right foot. Yan then attained enlightenment from this. Zen Master Ming then directed him to see Xuefeng Yicun (a monk in the late Tang and Five Dynasties period).
Arriving at the village, (Sun Yan) saw a monk and asked, 'Are you going up the mountain today, venerable sir?'
The monk replied, 'Yes.'
(Sun Yan) said, 'Please convey a koan to the abbot (referring to Xuefeng Yicun), but you must not say it's someone else's words.'
When the monk arrived at the mountain and saw the abbot ascending the Dharma hall, just as the assembly gathered, (the monk brought by Sun Yan) stepped out, grasped (Xuefeng Yicun's) wrist, and stood on the ground, saying, 'Why doesn't this old man take off the iron yoke around his neck?'
The monk did exactly as (Sun Yan) had instructed. When Xuefeng Yicun saw the monk say this, he descended from his seat, grabbed (the monk) by the chest, and said, 'Speak quickly! Speak quickly!'
The monk was speechless. Xuefeng Yicun released (the monk) and said, 'These are not your words.'
The monk said, 'They are my words.'
(Xuefeng Yicun) said, 'Attendant, bring the ropes and sticks.'
(The monk) said, 'It was a venerable sir from Zhejiang in the village who told me to say this.'
(Xuefeng Yicun) said, 'The assembly should go to the village to welcome five hundred good advisors.'
The next day, Sun Yan went up the mountain. As soon as Xuefeng Yicun saw him, he said, 'Why have you fallen into such a state?'
Sun Yan then bowed.
The 14th year of Gui Si (873 AD).
Emperor Xizong (Li Yan, Emperor Xizong of Tang, reigned for fifteen years from 873-888 AD).
The first year of Qianfu under Emperor Xizong, Jiawu (874 AD).
The second year, Yiwei (875 AD).
The third year, Bingshen (876 AD).
Zen Master Shibei opened the Dharma at Xuansha.
Shibei was the son of the Xie family of Min County. His father was a fisherman. Once, while sailing at night, he fell into the water. Shibei rowed to save him and saw the moon in the water. He then said, 'The predecessors have said, all dharmas are like the moon in the water. If my father were alive and continued his fishing profession, it would only increase the suffering of the three realms (hell, hungry ghosts, animals). Now that he cannot be saved, it is better to renounce worldly ties and become a monk to repay my father's kindness.'
Therefore, he cut his hair, received the full precepts, wore straw sandals and a cloth robe, ate only enough to sustain his breath, and sat in meditation all day long. He was close to Xuefeng Yicun, who called him a 'dhuta' (ascetic monk) because of his ascetic practices.
Once, he carried his bag out of the mountains, intending to visit various places. Suddenly, he broke his toe, and blood flowed, causing him great pain. He sighed, 'This body is not real, where does the pain come from? This body is suffering, ultimately without birth.'
Enough, enough. So he did not leave the mountains, relying on Xuefeng Yicun, consulting him on matters of resolve. One day, Xuefeng Yicun summoned him and said, 'Dhuta Bei, why don't you go and visit various places?'
(Shibei) replied, 'Bodhidharma (the first patriarch of Zen) did not come to the Eastern Land, and the Second Patriarch (Huike) did not go to the Western Heaven.'
Xuefeng Yicun approved of his statement.
之。稱曰。備頭陀。再來人也。后忽夢父來謝曰。荷子出家。我得生天。存住雪峰。備入室。又閱楞嚴。發明心地。自是應機敏捷。與修多羅冥契。諸方玄學。有所未決。必從之請益。辭峰結屋梅溪。后住玄沙。眾相尋而至。遂成叢林。上堂曰。佛道閑曠。無有程涂。無門解脫之門。無意道人之意。不在三際。故不可升沉。建立乖真。非屬造化。動則起生死之本。靜則醉昏沉之鄉。動靜雙泯。即落空亡。動靜雙收。顢頇佛性。必須對塵對境。如枯木寒灰臨時應用。不失其宜。鏡照諸像。不亂光輝。鳥飛空中。不雜空色。所以十方無影像。三界絕行蹤。不墮往來機。不住中間意。鐘中無鼓響。鼓中無鐘聲。鐘鼓不相交。句句無前後。如壯士展臂。不借他力。師子游行。豈求伴侶。九霄絕翳。何用穿通。一段光明。未曾昏昧。夫佛出世者。元無出入。蓋名相無體。道本如如。法爾天真。不同修證。祇要虛閑不昧。作用不涉塵泥。箇中若纖毫不盡。即為魔王眷屬。句前句后。是學人難處。所以道一句當機。八萬法門永絕生死。直饒得似秋潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。道人行處。如火銷冰。終不卻成冰。箭既離弦。無返回勢。所以牢籠不肯住。呼喚不回頭。古聖不安排。至今無處所。若
【現代漢語翻譯】 現代漢語譯本： 他被稱為備頭陀（苦行僧），又有人說他是再來人。後來他忽然夢見父親來感謝他說：『承蒙你出家，我得以昇天。』備住在雪峰山，深入研究《楞嚴經》，從而明白了心地。從此以後，他應機敏捷，與修多羅（佛經）暗合。各地的玄學之士，如果有什麼未決的問題，必定向他請教。他離開雪峰山，在梅溪結廬而居，後來又住在玄沙。眾人紛紛前來拜訪，於是形成了一座叢林。 上堂時，他說：『佛道是空曠的，沒有固定的道路。無門是解脫之門，無意是道人之意。不在過去、現在、未來三際之中，所以不可升沉。有所建立就違背了真理，不屬於造化。動則生起生死的根本，靜則陷入昏沉的境地。動靜都泯滅，就落入了空無。動靜都兼收，就糊塗了佛性。必須面對塵境，像枯木寒灰一樣，臨時應用，不失其宜。鏡子照見各種影像，卻不擾亂自身的光輝。鳥兒飛翔在空中，卻不混雜空中的顏色。所以十方沒有影像，三界斷絕行蹤。不落入往來的機關，不住在中間的意念。鐘中沒有鼓的響聲，鼓中沒有鐘的聲音。鐘鼓互不相交，句句沒有前後。就像壯士伸展手臂，不借助他力。獅子吼叫，哪裡需要伴侶。九霄之上沒有遮蔽，何須穿通。一段光明，未曾昏昧。』 『佛出世，本來就沒有出入。因為名相沒有實體，道本來就是如如不動。法爾天真，不同於修證。只要虛閑不昧，作用不沾染塵泥。其中如果有一絲一毫沒有窮盡，那就是魔王的眷屬。句前句后，是學人難以把握的地方。所以說一句當機，八萬法門永遠斷絕生死。即使像秋潭的月影，靜夜的鐘聲，隨著敲擊而不會虧損，觸動波瀾也不會消散，仍然是生死岸邊的事情。道人行走之處，像火銷融冰雪，終究不會再結成冰。箭已離弦，沒有返回的勢頭。所以牢籠不肯住，呼喚不回頭。古聖不安排，至今沒有處所。』
【English Translation】 English version: He was called Bei Toutuo (ascetic monk), and some said he was a reappearance. Later, he suddenly dreamed of his father coming to thank him, saying, 'Thanks to your ordination, I was able to ascend to heaven.' Bei lived in Xuefeng Mountain, studied the Shurangama Sutra in depth, and thus understood the mind-ground. From then on, he responded quickly and was in harmony with the Sutras (Buddhist scriptures). If scholars of metaphysics from various places had any unresolved questions, they would definitely ask him for advice. He left Xuefeng Mountain and built a hut in Meixi, and later lived in Xuansha. People came to visit one after another, and thus a monastery was formed. In the Dharma hall, he said, 'The Buddha-way is vast and empty, with no fixed path. The gateless gate is the gate of liberation, and no-mind is the mind of the Taoist. It is not in the three times of past, present, and future, so it cannot rise or fall. Establishing anything violates the truth and does not belong to creation. Movement gives rise to the root of birth and death, while stillness falls into a state of dullness. If both movement and stillness are extinguished, one falls into emptiness. If both movement and stillness are taken in, one obscures the Buddha-nature. One must face the dust and environment, like dry wood and cold ashes, applying them temporarily without losing their appropriateness. A mirror reflects all images without disturbing its own brilliance. Birds fly in the sky without mixing with the color of the sky. Therefore, there are no images in the ten directions, and the three realms have cut off traces. Do not fall into the mechanism of coming and going, and do not dwell on the idea of the middle. There is no sound of a drum in the bell, and no sound of a bell in the drum. The bell and drum do not intersect, and each sentence has no before or after. It is like a strong man stretching his arms without borrowing other's strength. A lion's roar, why seek a companion? Above the nine heavens there is no obstruction, why bother to penetrate? A segment of light has never been obscured.' 'The Buddha's appearance in the world originally has no coming or going. Because names and forms have no substance, the Tao is originally suchness. It is naturally true, different from cultivation and realization. Just be empty and not obscured, and the function does not involve dust and mud. If there is even a trace that is not exhausted, then it is the retinue of the demon king. Before and after the sentence is a difficult place for learners to grasp. Therefore, it is said that one sentence is appropriate, and the eighty-four thousand Dharma gates will forever cut off birth and death. Even if it is like the moon shadow in an autumn pool, the sound of a bell on a quiet night, it will not be diminished by knocking and will not be scattered by touching the waves, it is still a matter of the shore of birth and death. Where the Taoist walks, it is like fire melting ice, and it will never freeze again. Once the arrow has left the string, there is no turning back. Therefore, the cage is unwilling to stay, and the call does not turn back. The ancient sages did not arrange it, and there is still no place to go.'
到這裡。步步登玄。不屬邪正。識不能識。智不能知。動便失宗。覺即迷旨。二乘膽戰。十地魂驚。語路處絕。心行處滅。直得釋迦掩室于摩竭。凈名杜口于毗耶。須菩提唱無說而顯道。釋梵絕聽而雨花。若與么見。前更疑何事。沒棲泊處。離去來今。限約不得。心思路絕。不因莊嚴。本來清凈。動用語笑。隨處明瞭。更無欠少。古德云。情存聖量。猶落法塵。己見未忘。還成滲漏。不可道持齋持戒。長坐不臥。住意觀空。凝神入定。便當去也。有甚麼交涉。西天外道。入得八萬劫定。卻數滿后。不免輪迴。蓋為道眼不明。生死根源不破。夫出家兒即不然。不可同他外道也。如今甚麼處不是汝。甚麼處不分明。甚麼處不露見。何不與么會去。如實未有發明。切須在急。時中忘餐失寢。似救頭然。如喪身命。冥心自救。放舍閑緣。歇卻心識。方有少許相親。若不如是。明朝後日。盡被識情帶將去。有甚麼自繇分。又諸行無常。是生滅法。世間難信之法。具大根器。方能明達。今生若徹。萬劫亦然。古德云。直向今生須了劫。誰能累劫受餘殃。又曰。玄沙游徑別。時人切須知。三冬陽氣盛。六月降霜時。有語非關舌。無言切要詞。會我最後句。出世少人知。
丁酉四年。
禪師黃檗下尊宿睦州道明寂。
【現代漢語翻譯】 現代漢語譯本 到這裡。步步登玄（佛教用語，指逐步進入玄妙的境界）。不屬邪正。識不能識。智不能知。動便失宗（佛教用語，指一有行動就失去了根本宗旨）。覺即迷旨（佛教用語，指一有覺悟就迷惑了宗旨）。二乘（佛教用語，指聲聞乘和緣覺乘）膽戰。十地（佛教用語，指菩薩修行的十個階段）魂驚。語路處絕。心行處滅。直得釋迦（佛教創始人，釋迦牟尼佛的簡稱）掩室于摩竭（古印度摩揭陀國）。凈名（佛教人物，維摩詰的別稱）杜口于毗耶（古印度城市，維摩詰所居之處）。須菩提（佛教人物，釋迦牟尼佛的十大弟子之一）唱無說而顯道。釋梵（佛教中的帝釋天和梵天）絕聽而雨花。若與么見。前更疑何事。沒棲泊處。離去來今。限約不得。心思路絕。不因莊嚴。本來清凈。動用語笑。隨處明瞭。更無欠少。古德云。『情存聖量，猶落法塵（佛教用語，指對聖境的執著仍然是塵埃）。己見未忘，還成滲漏。』不可道持齋持戒。長坐不臥。住意觀空。凝神入定。便當去也。有甚麼交涉。西天外道。入得八萬劫定。卻數滿后。不免輪迴。蓋為道眼不明。生死根源不破。夫出家兒即不然。不可同他外道也。如今甚麼處不是汝。甚麼處不分明。甚麼處不露見。何不與么會去。如實未有發明。切須在急。時中忘餐失寢。似救頭然。如喪身命。冥心自救。放舍閑緣。歇卻心識。方有少許相親。若不如是。明朝後日。盡被識情帶將去。有甚麼自繇分。又諸行無常。是生滅法。世間難信之法。具大根器。方能明達。今生若徹。萬劫亦然。古德云。『直向今生須了劫，誰能累劫受餘殃。』又曰。『玄沙游徑別，時人切須知。三冬陽氣盛，六月降霜時。有語非關舌，無言切要詞。會我最後句，出世少人知。』 丁酉四年（877年）。 禪師黃檗（唐代禪師）下尊宿睦州道明寂。
【English Translation】 English version Arriving here, step by step, ascend to the profound. Not belonging to either the heterodox or the orthodox. Consciousness cannot recognize it; wisdom cannot know it. Movement immediately loses the principle; awakening is immediately confused about the meaning. The Śrāvakas ( Hearers) and Pratyekabuddhas (Solitary Buddhas) tremble with fear; the Bodhisattvas of the Ten Bhūmis (Ten Stages) are terrified. The path of words is cut off; the activity of the mind is extinguished. It directly causes Śākyamuni (the founder of Buddhism) to close his room in Magadha (an ancient kingdom in India); Vimalakīrti (a Buddhist figure) to shut his mouth in Vaishali (an ancient city in India). Subhūti (one of the ten principal disciples of Śākyamuni Buddha) proclaims the Dharma by speaking of non-speaking; Śakra (the ruler of the devas) and Brahmā (a creator deity) cease listening and shower flowers. If you see it this way, what further doubts do you have? There is nowhere to dwell; it is apart from past, present, and future. It cannot be limited or restricted. The path of the mind is cut off; it does not depend on adornment. It is originally pure. Activity, speech, and laughter are clear everywhere; nothing is lacking. An ancient worthy said, 'If emotions remain within the measure of the sacred, one still falls into the dust of the Dharma. If one's own views are not forgotten, they still become leaks.' It cannot be said that holding fast to abstinence and precepts, sitting for long periods without lying down, focusing the mind on contemplating emptiness, and concentrating the spirit to enter samādhi (a state of meditative consciousness) are the way to go. What connection does it have? The heretics of the Western Heaven can enter into eighty thousand kalpas (an immense period of time) of samādhi, but after the number is complete, they cannot avoid reincarnation. This is because the Dharma eye is not clear, and the root of birth and death is not broken. A renunciant is not like this; one cannot be the same as those heretics. Now, where is it not you? Where is it not clear? Where is it not revealed? Why not understand it in this way? If the truth has not yet been discovered, one must be urgent. In times of urgency, forget meals and lose sleep, as if saving one's head from fire, as if losing one's life. Silently save oneself, abandon idle connections, and cease the activity of the mind. Only then will there be a little intimacy. If it is not like this, tomorrow and the day after, you will be completely led away by the emotions of consciousness. What freedom will you have? Furthermore, all conditioned things are impermanent; they are the Dharma of arising and ceasing. This is a Dharma that is difficult to believe in the world. Only those with great capacity can understand it clearly. If one penetrates it in this life, it will be the same for ten thousand kalpas. An ancient worthy said, 'Directly in this life, one must end the kalpa; who can endure the remaining suffering for kalpas?' It is also said, 'Xuan Sha's (a Zen master) path is different; people must know this. In the depths of winter, the yang energy is abundant; in the sixth month, frost descends. There are words that are not related to the tongue; there are essential words that are without speech. Understand my last sentence, and few in the world will know it.' The fourth year of Dīngyǒu (877 AD). Zen Master Mùzhōu Dàomíng, a venerable monk under Huángbò (a Zen master).
明住睦州示眾。汝等諸人還得個入頭處也未。若未得個入頭處。須覓個入頭處。若得個入頭處。已后不得孤負老僧。時有僧出禮拜曰。某甲終不敢孤負和尚。曰蚤是孤負我了也。尋常見衲僧來。即閉門。或見講僧。乃召曰。座主。主應諾。明曰。擔板漢。上堂。裂開也在我。捏聚也在我。時有僧問如何是裂開。曰三九二十七。菩提涅槃真如解脫即心即佛。我且與么道。你又作么生。曰某甲不與么道。曰盞子撲落地。碟子成七片。曰如何是捏聚。明乃斂手而坐。一日昇座曰。首座聻。曰在。寺主聻。曰在。維那聻。曰在。曰三段不同。今當第一。向下文長。付在來日。下座。又示眾。大事未明。如喪考妣。大事既明。如喪考妣。一日召門人曰。此處緣息。吾當逝矣。乃跏趺而寂。火焚舍利如雨。收靈骨建塔。壽九十八。臘七十六。
祥符蔭曰。尊宿眼明心公。故其機用超妙。如拔九地之雷。如噓萬里之風。而鯤鵬之變化。神龍之奮迅。有不知其所以然而然者。巍然兩宗。脫穎于指頤之下。而不以自私。千載而後。尊之為尊宿。與南泉趙州。鼎立而三宜也。
戊戌五年。
己亥六年。
庚子廣明元年(十二月賊黃巢入長安。帝走興元。黃巢僭號自稱大齊皇帝。改元金統)。
禪師南泉下
【現代漢語翻譯】 現代漢語譯本： 明住睦州對大眾開示：『你們這些人得到入門的地方了嗎？如果還沒有得到入門的地方，必須尋找入門的地方。如果得到了入門的地方，以後不得辜負老僧。』當時有個僧人出來禮拜說：『我終究不敢辜負和尚。』睦州說明：『你早就辜負我了。』（睦州）平時看見禪僧來，就關門；或者看見講經的僧人，就召喚說：『座主（寺院中負責講經說法的僧人）。』座主答應。睦州說明：『死腦筋的人。』上堂說法時說：『裂開也在我，捏合也在我。』當時有個僧人問：『什麼是裂開？』睦州說明：『三九二十七，菩提（覺悟）涅槃（寂滅）真如（事物本來的樣子）解脫（脫離束縛）即心即佛。我且這麼說，你又怎麼說？』僧人說明：『我不這麼說。』睦州說明：『盞子撲落地，碟子成七片。』（僧人又問：）『什麼是捏合？』睦州於是收手而坐。 一天，睦州升座說法，說：『首座（寺院中的重要職位）在哪裡？』回答：『在。』『寺主（寺院的負責人）在哪裡？』回答：『在。』『維那（寺院中負責僧眾事務的僧人）在哪裡？』回答：『在。』睦州說明：『三段不同，今天先說第一段，向下文長，留待來日。』說完下座。又對大眾開示：『大事未明，如喪考妣（父母）；大事既明，如喪考妣。』 一天，睦州召集門人說：『此處的緣分已盡，我將要離去了。』於是結跏趺坐而逝。火化后舍利如雨般落下，人們收集他的靈骨建塔供奉。享年九十八歲，僧臘七十六年。
祥符蔭評論說：『尊宿（德高望重的僧人）眼光銳利，心性公正，所以他的機鋒運用超凡絕妙，如同拔起九地之下的雷霆，如同吹動萬里之遙的風。而鯤鵬（古代傳說中的大鳥）的變化，神龍的奮迅，有不知其所以然而然的。』巍然屹立於禪宗，他的才華脫穎于指頤（睦州禪師）的教誨之下，而不據爲己有。千年之後，人們尊稱他為尊宿，與南泉（南泉普愿禪師）趙州（趙州從諗禪師）鼎足而立，成為禪宗的三位重要人物。
戊戌五年（878年）。
己亥六年（879年）。
庚子廣明元年（880年）（十二月，賊寇黃巢攻入長安，皇帝逃往興元。黃巢僭越稱帝，自稱大齊皇帝，改年號為金統）。
禪師南泉下
【English Translation】 English version: Mingzhu Muzhou instructed the assembly: 'Have you all found a place to enter? If you haven't found a place to enter, you must seek one. If you have found a place to enter, you must not let down this old monk in the future.' At that time, a monk came out, bowed, and said: 'I will never dare to let down the Abbot.' Muzhou said: 'You have already let me down.' (Muzhou) usually closed the door when he saw Chan monks coming; or when he saw a lecturing monk, he would call out: 'Lecturer (the monk in charge of lecturing on the scriptures in the temple).' The lecturer would answer. Muzhou said: 'A blockhead.' When ascending the hall to preach, he said: 'Splitting open is also in me, gathering together is also in me.' At that time, a monk asked: 'What is splitting open?' Muzhou said: 'Three nines are twenty-seven, Bodhi (enlightenment), Nirvana (extinction), Suchness (the true nature of things), Liberation (freedom from bondage), that is, mind is Buddha. I will say it like this for now, how do you say it?' The monk said: 'I don't say it like that.' Muzhou said: 'The cup falls to the ground, the plate breaks into seven pieces.' (The monk then asked:) 'What is gathering together?' Muzhou then folded his hands and sat down. One day, Muzhou ascended the seat to preach, saying: 'Where is the head seat (an important position in the temple)?' Answer: 'Here.' 'Where is the temple master (the person in charge of the temple)?' Answer: 'Here.' 'Where is the director (the monk in charge of monastic affairs in the temple)?' Answer: 'Here.' Muzhou said: 'The three sections are different, today we will talk about the first section first, the text below is long, and we will leave it for another day.' After speaking, he descended from the seat. He then instructed the assembly: 'If the great matter is not clear, it is like losing one's parents; if the great matter is clear, it is like losing one's parents.' One day, Muzhou summoned his disciples and said: 'The affinity here is exhausted, I am about to depart.' Then he sat in the lotus position and passed away. After cremation, the relics fell like rain, and people collected his spiritual bones to build a pagoda for worship. He lived to be ninety-eight years old, with seventy-six years as a monk.
Xiangfu Yin commented: 'The Venerable (a monk of high virtue and prestige) has sharp eyes and a fair mind, so his use of the koan is extraordinary and wonderful, like pulling up the thunder from nine levels underground, like blowing the wind from ten thousand miles away. And the transformation of the Kunpeng (a giant bird in ancient legends), the swiftness of the divine dragon, there is a reason for it that is unknown.' Standing tall in the Chan sect, his talent emerged from the teachings of Zhiyi (Zen Master Muzhou), without claiming it for himself. After a thousand years, people honor him as a Venerable, standing alongside Nanquan (Zen Master Nanquan Puyuan) and Zhaozhou (Zen Master Zhaozhou Congshen), becoming three important figures in the Chan sect.
Wuxu Year 5 (878 AD).
Jihai Year 6 (879 AD).
Gengzi Guangming Year 1 (880 AD) (In December, the rebel Huang Chao attacked Chang'an, and the emperor fled to Xingyuan. Huang Chao usurped the throne and proclaimed himself Emperor of Great Qi, changing the reign title to Jintong).
Chan Master Nanquan Down
衢州子湖利蹤寂。
蹤嗣南泉愿。住子湖。于門下立牌曰。子湖有一隻狗。上取人頭。中取人心。下取人足。擬議即喪身失命。示眾曰。諸法浩浩。何絆何拘。汝等於中自生難易。心源一統。綿亙十方。上上根人。自然明白。歷歷分明。無有不是。只少個丈夫之志。致見如斯疲勞。欲得易會么。自古及今。未有一個凡夫聖人出見汝前。亦無有一善語惡語到汝分上。為甚麼故。為善善無形。為惡惡無相。既已無我。把甚麼為善惡。立那個是凡聖。汝信否。還保任否。有甚麼迴避處。恰似日中逃影。還逃得么。子湖山下有陶家無子。夫婦日夕焚禱。蹤一日過而問曰。爾何所祈。陶告之故。蹤曰。汝施我竹我施汝子。陶遂施竹。其夕感異夢。隨舉一男。眾因號神力禪師。
辛丑中和元年(正月帝幸成都)。
禪師船子下澧州夾山傳明善會寂。
會廣州廖氏子。初住夾山上堂。有僧問如何是法身。會曰。法身無相。曰如何是法眼。會曰。法眼無瑕。時道吾智在座中。不覺失笑。會便下座。請問道吾。某適來對這僧話。必有不是。致令上座失笑。望不吝慈悲。吾曰。和尚一等是出世。未有師在。會曰。甚處不是。望為說破。吾曰。某甲終不說。請和尚卻往華亭船子處去。會曰此人如何。吾曰。此人上無
【現代漢語翻譯】 現代漢語譯本 衢州子湖利蹤禪師寂滅了。
利蹤禪師是南泉愿禪師的嗣法弟子，住在子湖。他在門下立了一塊牌子，上面寫道：『子湖有一隻狗，上取人頭，中取人心，下取人足。』意思是說，稍有擬議思量，就會喪身失命。他向大眾開示說：『諸法浩浩蕩蕩，沒有什麼可以束縛和拘泥的。你們在其中自生難易之別。心源是統一的，綿延遍佈十方。上上根器的人，自然明白，歷歷分明，沒有什麼不是的。只是缺少丈夫的志氣，才導致如此疲勞。想要容易領會嗎？自古及今，沒有一個凡夫聖人出現在你們面前，也沒有一句善語惡語落到你們頭上。為什麼呢？因為為善善無形，為惡惡無相。既然已經無我，拿什麼來作為善惡？又立哪個是凡聖？你們相信嗎？還敢保證嗎？有什麼可以迴避的地方呢？恰似在太陽底下逃避影子，逃得了嗎？』子湖山下有一戶陶姓人家，沒有兒子，夫婦日夜焚香祈禱。利蹤禪師有一天經過，問道：『你們祈求什麼？』陶姓人家告訴了他原因。利蹤禪師說：『你施捨我竹子，我施捨你兒子。』陶姓人家於是施捨了竹子。當晚就做了奇異的夢，隨後生了一個男孩。眾人因此稱他為神力禪師。
中和元年（881年）辛丑，正月，皇帝到成都避難。
船子禪師在澧州夾山傳照明善禪師寂滅了。
明善禪師是廣州廖氏的兒子。他最初住在夾山，上堂說法。有僧人問：『如何是法身（Dharmakaya, 佛的法性身）？』明善禪師說：『法身無相。』僧人又問：『如何是法眼（Dharmacaksu, 洞察真理的智慧之眼）？』明善禪師說：『法眼無瑕。』當時道吾智禪師在座中，不禁失笑。明善禪師便下座，請問道吾禪師：『我剛才對這位僧人的話，一定有不對的地方，才讓上座失笑。希望您不要吝惜慈悲，指點出來。』道吾禪師說：『和尚您雖然已經出世，但還沒有老師。』明善禪師問：『哪裡不對，希望您能為我說明。』道吾禪師說：『我終究不會說。請和尚您去華亭找船子禪師。』明善禪師問：『這個人怎麼樣？』道吾禪師說：『這個人上面沒有……』
【English Translation】 English version Chan Master Lizong of Zihu in Quzhou passed away.
Lizong was a Dharma heir of Nanquan Yuan. He resided at Zihu. He erected a sign at the entrance, which read: 'Zihu has a dog that takes people's heads above, hearts in the middle, and feet below.' Meaning, the slightest deliberation will lead to loss of life. He addressed the assembly, saying: 'The dharmas are vast and boundless, with nothing to bind or restrain. You create your own difficulties and ease within them. The source of mind is unified, extending throughout the ten directions. Those with the highest faculties naturally understand, clearly and distinctly, with nothing amiss. It's merely a lack of the aspiration of a true man that leads to such weariness. Do you desire easy understanding? From ancient times until now, no ordinary person or sage has appeared before you, nor has a single good or bad word fallen upon you. Why? Because doing good has no form, and doing evil has no appearance. Since there is already no self, what can be taken as good or evil? And who is established as ordinary or sage? Do you believe it? Can you guarantee it? Where is there to escape? It's like trying to escape one's shadow in the sun; can you escape it?' At the foot of Zihu Mountain lived a Tao family with no children. The couple burned incense and prayed day and night. One day, Lizong passed by and asked: 'What are you praying for?' The Tao family told him the reason. Lizong said: 'You give me bamboo, and I will give you a son.' The Tao family then gave him bamboo. That night, they had a strange dream, and subsequently gave birth to a boy. The people therefore called him the Divine Strength Chan Master.
In the first month of the first year of Zhonghe (881 CE), the Xin Chou year, the emperor went to Chengdu to seek refuge.
Chan Master Chuanzi (Boat Monk) passed away at Jiashan in Lizhou, where he transmitted the Dharma to Chan Master Ming Shan.
Chan Master Ming Shan was the son of the Liao family of Guangzhou. He initially resided at Jiashan, giving Dharma talks in the hall. A monk asked: 'What is the Dharmakaya (法身, Dharma body of the Buddha)?' Ming Shan said: 'The Dharmakaya is without form.' The monk then asked: 'What is the Dharmacaksu (法眼, Dharma eye, the eye of wisdom that perceives the truth)?' Ming Shan said: 'The Dharma eye is without flaw.' At that time, Chan Master Daowu Zhi was in the assembly and couldn't help but laugh. Ming Shan then descended from the seat and asked Daowu: 'My words to that monk just now must have been incorrect, causing you to laugh. I hope you will not withhold your compassion and point it out.' Daowu said: 'Although you, venerable monk, have already left the world, you still have no teacher.' Ming Shan asked: 'Where is it incorrect? I hope you can explain it to me.' Daowu said: 'I will not say. Please go to Chan Master Chuanzi at Huating.' Ming Shan asked: 'What is this person like?' Daowu said: 'This person has nothing above...'
片瓦。下無卓錐。和尚若去。須易服而往。會乃散眾束裝。直造華亭。船子才見便問。大德住甚麼寺。會曰。寺即不住。住即不似。船子曰。不似。似個甚麼。會曰。不是目前法。船子曰。甚處學得來。會曰。非耳目之所到。船曰。一句合頭語。萬劫系驢橛。船又問。垂絲千尺。意在深潭。離鉤三寸。子何不道。會擬開口。被船子一橈打落水中。會才上船。船子又曰。道道。會擬開口。船子又打。會豁然大悟。乃點頭三下。船曰。竿頭絲線從君弄。不犯清波意自殊。會遂問。拋綸擲釣。師意如何。船曰。絲懸綠水。浮定有無之意。會曰。語帶玄而無路。舌頭該而不談。船曰。釣盡江波。金鱗始遇。會乃掩耳。船子曰。如是如是。遂囑曰。汝向去直須藏身處沒軌跡。沒軌跡處莫藏身。吾三十年在藥山。祇用斯事。汝今已得。他后莫住城隍聚落。但向深山裡。钁頭邊。覓取一個半個接續。無令斷絕。會乃辭行。頻頻回顧。船子遂名阇黎。會乃回首。船子豎起橈子曰。汝將謂別有。乃覆舟入水而逝。會自此幽遁。至咸通庚寅。復開席夾山。道吾復遣僧往問。如何是法身。仍答曰。法身無相。如何是法眼。仍答曰。法眼無瑕。僧歸舉似道吾。吾曰。這漢此回方徹。僧問如何是夾山境。會曰。猿抱子歸青嶂里。鳥銜花落碧巖前。
示眾曰。百草頭薦取老僧。鬧市裡識取天子。十一月七日召主事曰。吾與眾僧話道累歲。佛法深旨。各應自知。吾今幻質。時盡即去。汝等善保護。如吾在日。勿得雷同世人。輒生惆悵。言訖。奄然而逝。謚傳明大師。塔曰。永濟。
祥符蔭曰。悟后貴須遇人。盡卻師承邊事。方能大法自在。觀夾山之於船子。世之竹葉精靈。可以泠然愧避矣。然不得道吾發藥。則自墮于雲霧而不知非。此啟迪之功不可緩也。當時夾山已開堂蓄眾。道吾當眾笑之不以為嫌。乃虛心下問。一聞船子。即散眾直造。此一段風規。豈今之高頭強項者。能望其後塵乎。至船子囑曰。莫住城隍聚落。但向深山裡。钁頭邊。覓取一個半個接續。尤為末法抱道者。頂門金針云。
普聞斷髮造石霜。
聞僖宗第三子。僖宗幸蜀。親王宗室皆逃亡。聞斷髮逸游。人無知者。造石霜。謁慶諸。諸與語。嘆異曰。汝乘願力而來。乃生帝王家。脫身從我。火中蓮也。
壬寅二年。
通玄禪師開法末山隆濟。
玄初參德山。時已臘高。門風益峻。獨奇玄。然玄不大徹。辭謁洞山。與語。喜。撫之曰。掌有神珠。白晝示人。人且按劍。況玄夜乎。子可貴也。曰但不識珠耳。儻識。亦無晝夜。洞稱為俊士。洞入滅。玄廬塔旁三年
【現代漢語翻譯】 現代漢語譯本： 示眾說：『要從百草頭上薦舉老僧，要在鬧市裡識別天子。』十一月七日，召集主事說：『我與眾僧談論佛法已經多年，佛法深奧的旨意，各位應該自己明白。我如今這幻化的身體，時間到了就要離去。你們要好好守護，如同我還在世一樣，不要像世俗之人一樣，隨便產生惆悵。』說完，就安然去世了。謚號為傳明大師，塔名為永濟。 祥符蔭說：『開悟之後，最重要的是遇到明師，完全擺脫師承的束縛，才能真正獲得大自在。』看看夾山對船子的態度，世上的那些自命不凡的人，應該感到慚愧。然而，如果不是道吾啓發他，他就會一直迷失在雲霧之中而不知。這種啟迪的功勞是不可忽視的。當時夾山已經開堂收徒，道吾當眾嘲笑他，他也不以為意，而是虛心請教。一聽到船子的事蹟，就立刻解散徒眾，直接去拜訪。這種風範，難道是現在那些自高自大、剛愎自用的人所能比擬的嗎？至於船子囑咐他說：『不要住在城隍廟宇和村落里，只要在深山老林里，在鋤頭邊，尋找一兩個能夠接續佛法的人。』這更是末法時代抱道者的金科玉律。他說： 普聞斷髮，建造石霜。 聞是僖宗（唐僖宗，840-888）的第三個兒子。僖宗逃到四川，親王宗室都逃亡了。聞剃了頭髮，四處遊歷，沒有人知道他的身份。他來到石霜，拜見慶諸。慶諸與他交談，感嘆他的不凡，說：『你是乘願力而來的，出生在帝王之家，卻能脫身跟隨我，真是火中蓮花啊。』 壬寅二年（後唐長興三年，932）。 通玄禪師在末山隆濟開法。 通玄最初參拜德山，當時已經臨近年底，德山的門風更加嚴厲，唯獨對通玄另眼相看。然而，通玄並沒有徹底開悟，於是辭別德山，去拜見洞山。洞山與他交談后，非常高興，撫摸著他說：『你掌中握有神珠，卻在白天展示給人看，人們尚且要按劍而起，更何況是在黑夜呢？你真是難得啊！』通玄說：『只是不認識這顆珠子罷了，如果認識了，也就沒有白天黑夜之分了。』洞山稱讚他為俊士。洞山圓寂后，通玄在塔旁守廬三年。
【English Translation】 English version: The master said to the assembly: 'Recommend the old monk from the top of the hundred grasses; recognize the Son of Heaven in the bustling market.' On the seventh day of the eleventh month, he summoned the chief administrator and said: 'I have been discussing the Dharma with you monks for many years. You should all understand the profound meaning of the Buddha-dharma yourselves. Now, my illusory body will depart when the time is up. You must protect yourselves well, as if I were still alive, and do not, like worldly people, give rise to sorrow.' After saying this, he passed away peacefully. He was posthumously named Grand Master Chuanming, and his pagoda was named Yongji. Xiangfu Yin said: 'After enlightenment, the most important thing is to meet a wise teacher, and to completely break away from the constraints of lineage, in order to truly attain great freedom.' Look at Jiasan's attitude towards Chuanzi; those self-proclaimed elites in the world should feel ashamed. However, if it were not for Daowu's enlightenment, he would have remained lost in the clouds without realizing it. This kind of enlightenment is indispensable. At that time, Jiasan had already opened a hall and accepted disciples, but Daowu laughed at him in public, and he did not take it amiss, but humbly asked for advice. As soon as he heard about Chuanzi's deeds, he immediately disbanded his disciples and went directly to visit him. Can this kind of demeanor be compared to those arrogant and stubborn people of today? As for Chuanzi's instruction: 'Do not live in city temples and villages, but only in the deep mountains and forests, by the hoe, seek one or two people who can continue the Dharma.' This is even more the golden rule for those who embrace the Dao in the Dharma-ending age. He said: Puwen cut his hair and built Shishuang. Wen was the third son of Emperor Xizong (Tang Xizong, 840-888). When Xizong fled to Sichuan, the princes and nobles all fled. Wen shaved his head and traveled around, and no one knew his identity. He came to Shishuang and visited Qingzhu. Qingzhu talked with him and admired his extraordinaryness, saying: 'You have come by the power of your vows, born into an imperial family, but able to escape and follow me, truly a lotus in the fire.' In the second year of Renyin (Later Tang Changxing 3, 932). Chan Master Tongxuan opened the Dharma at Moshan Longji. Tongxuan initially visited Deshan, and it was already near the end of the year. Deshan's monastic discipline was even stricter, but he treated Tongxuan differently. However, Tongxuan did not attain complete enlightenment, so he bid farewell to Deshan and went to visit Dongshan. Dongshan was very happy after talking with him, and stroked him, saying: 'You hold a divine pearl in your palm, but you show it to people in broad daylight, and people still draw their swords, let alone in the dark night? You are truly rare!' Tongxuan said: 'It's just that I don't recognize this pearl. If I did, there would be no distinction between day and night.' Dongshan praised him as a talented man. After Dongshan passed away, Tongxuan stayed by the pagoda for three years.
。學者依從日盛。玄曰。太平時世。饑餐困臥。復有何事。吾本無事。汝與么來相尋。是無事生事。無事生事。道人所忌。何不各自歇去。中和初寓塔北遊。久之南還。寓止豫章。南平鐘王執弟子禮。玄厭城居。王為買末山建精舍。號隆濟。以延之。學者雲集。
癸卯三年(五月李克用破黃巢收復長安)。
禪師百丈支下福州慶圓智大安寂。
安繼席溈山。豫章廉使崔公敦崇禮譽。咸通十四年詔號延聖大師。賜紫袈裟。安室中每問僧。有句無句。如藤依樹。子意旨如何。僧問。黃巢軍來。和尚向甚麼處迴避。安曰。五蘊山中。僧曰。忽被他捉著時如何。安曰。惱亂將軍。春秋九十一。十月二十二日。奄然坐化于怡山丈室。贈圓智大師。塔號證真。博陵司空相國。及詩人周樸。仰慕篤重。著詩文禮頌焉。
甲辰四年。
乙巳光啟元年。
丙午二年。
丁未三年。
禪師德山下鄂州巖頭全奯寂。
奯德山嗣。住巖頭。光啟之後。中原盜起。眾皆避地。奯端居自若。一日賊大至。奯知宿緣。乃順化焉。門人焚之。獲舍利四十九粒。起塔。
祥符蔭曰。巖頭初謁臨濟。后參德山。鰲山阻雪。打脫雪峰漆桶。托缽堂前。重撾德山涂毒。四藏鋒。末後句。天下人不
【現代漢語翻譯】 現代漢語譯本：學者們跟隨他日益增多。玄說：『太平盛世，餓了就吃，困了就睡，還有什麼事呢？我本來就沒事，你們這樣來找我，是無事生事。無事生事，是修道之人所忌諱的。為什麼不各自休息去呢？』中和（唐僖宗年號，881-885）初年，他住在塔北遊歷，很久之後返回南方，住在豫章（今江西省南昌市）。南平王鐘王以弟子之禮對待他。玄厭惡城市生活，鐘王為他在末山購買土地建造精舍，名為隆濟，用來延請他。學者們雲集而來。
癸卯三年（883年），五月，李克用攻破黃巢，收復長安（今陜西省西安市）。
禪師百丈（懷海禪師）門下福州慶圓智大安寂滅。
安繼承了溈山（溈山靈祐）的席位。豫章廉使崔公敦厚崇尚禮儀，咸通（唐懿宗年號，860-874）十四年，皇帝下詔賜號延聖大師，賜予紫色袈裟。安在室內經常問僧人：『有句無句，如藤依樹，你的意思是什麼？』僧人問：『黃巢軍來時，和尚您向什麼地方躲避？』安說：『五蘊山中。』僧人說：『如果被他們捉住時怎麼辦？』安說：『惱亂將軍。』享年九十一歲。十月二十二日，在怡山丈室安詳坐化。追贈圓智大師，塔號證真。博陵司空相國，以及詩人周樸，仰慕他，非常敬重，寫詩文來禮讚他。
甲辰四年（884年）。
乙巳光啟元年（885年）。
丙午二年（886年）。
丁未三年（887年）。
禪師德山（德山宣鑒）門下鄂州巖頭全奯寂滅。
奯繼承了德山的法脈，住在巖頭。光啟（唐僖宗年號，885-888）之後，中原地區盜賊蜂起，眾人都逃避戰亂，奯端坐如常。一天，盜賊大舉來犯，奯知道這是宿世的因緣，於是順應了死亡。門人焚化了他的遺體，得到舍利四十九粒，建塔供奉。
祥符蔭說：巖頭最初拜見臨濟（臨濟義玄），後來參訪德山。在鰲山被大雪阻擋，打掉了雪峰（雪峰義存）的漆桶。在托缽堂前，再次敲打德山的涂毒鼓。四藏鋒，末後一句，天下人。
【English Translation】 English version: Scholars followed him increasingly. Xuan said, 'In a peaceful and prosperous era, one eats when hungry and sleeps when tired. What else is there to do? I originally have nothing to do. Your coming to seek me out like this is creating something out of nothing. Creating something out of nothing is what Taoists avoid. Why don't you each go and rest?' In the early years of Zhonghe (reign title of Emperor Xizong of Tang Dynasty, 881-885), he resided and traveled north of the pagoda. After a long time, he returned south and resided in Yuzhang (present-day Nanchang, Jiangxi Province). King Zhong of Nanping treated him with the respect due to a disciple. Xuan disliked city life, so King Zhong bought land for him at Mount Mo and built a hermitage called Longji to invite him to stay. Scholars gathered there in droves.
In the third year of Gui Mao (883 AD), in May, Li Keyong defeated Huang Chao and recovered Chang'an (present-day Xi'an, Shaanxi Province).
Chan Master Da An of Qingyuan Temple in Fuzhou, a disciple of Baizhang (Chan Master Huaihai), passed away.
An succeeded to the seat of Mount Wei (Mount Weilingyou). Cui Gong, the incorruptible commissioner of Yuzhang, valued and esteemed ritual and reputation. In the fourteenth year of Xiantong (reign title of Emperor Yizong of Tang Dynasty, 860-874), the emperor issued an edict bestowing the title 'Great Master Yansheng' and granting him a purple kasaya. An often asked monks in his room, 'With or without a phrase, like a vine clinging to a tree, what is your meaning?' A monk asked, 'When Huang Chao's army comes, where will the abbot go to hide?' An said, 'In the mountain of the five aggregates.' The monk said, 'What if they catch you?' An said, 'Trouble the general.' He lived to be ninety-one years old. On the twenty-second day of the tenth month, he passed away peacefully in his abbot's room on Mount Yi. He was posthumously awarded the title 'Great Master Yuanzhi,' and his pagoda was named 'Zhengzhen.' The Minister of Public Works of Boling, as well as the poet Zhou Pu, admired and deeply respected him, writing poems and prose to praise him.
The fourth year of Jia Chen (884 AD).
The first year of Yi Si, Guangqi (885 AD).
The second year of Bing Wu (886 AD).
The third year of Ding Wei (887 AD).
Chan Master Quanhu of Yantou in Ezhou, a disciple of Deshan (Deshan Xuanjian), passed away.
Hu succeeded to Deshan's Dharma lineage and resided at Yantou. After Guangqi (reign title of Emperor Xizong of Tang Dynasty, 885-888), bandits rose up in the Central Plains, and everyone fled the war. Hu sat calmly as usual. One day, the bandits arrived in force. Hu knew this was a karmic connection from a past life, so he accepted his death. His disciples cremated his body and obtained forty-nine relics, which they enshrined in a pagoda.
Xiangfu Yin said: Yantou first visited Linji (Linji Yixuan), and later visited Deshan. Blocked by snow on Mount Ao, he knocked off Xuefeng's (Xuefeng Yicun) lacquer bucket. In front of the alms hall, he again struck Deshan's poisoned drum. Four hidden edges, the final phrase, all the people in the world.
奈伊何。乃一棹煙波。孤行於芳草渡頭。迄今流風遺韻。凜然與曲錄床擁千百眾者。同其高峭。噫。道豈在形跡間哉。
祖付慧颙正法。
颙生緣河北。參祖于興化。祖付以法印。
祖擯克賓維那。
祖一日謂克賓維那曰。汝不久為唱導之師。賓曰。不入這保社。祖曰。會了不入。不會了不入。曰總不與么。祖便打曰。克賓維那。法戰不勝。罰錢五貫。設饡飯一堂。次日祖自白椎曰。克賓維那。法戰不勝。不得吃飯。即便出院。
戊申文德元年。
禪師道吾下石霜慶諸寂。
諸嗣道吾智。不出霜華二十年。學眾多有常坐不臥。屹若株杌。天下謂之枯木眾。齊己貫休泰布衲等。俱在座下。皆以吟詠為佛事。而泰更力于禪。秀才張拙嘗。與泰等道話。一日謂泰曰。三師中何不選一人為長老。意少己休等以詩筆見長。泰曰。先輩何失言也堂頭和尚肉身菩薩。會下一千五百人。如我輩者。七百餘人。勝我輩者七百餘人。拙愧服。乃同上拜謁。諸問先輩何姓。曰姓張名拙。曰覓巧了不可得。拙自何來。拙遂有省。呈偈曰。光明寂照遍河沙。凡聖含靈共我家。一念不生全體見。六根才動被云遮。斷除煩惱重增病。趣向真如亦是邪。隨順世緣無掛礙。涅槃生死是空華。諸肯之。二月日安
坐而化。壽八十二。臘五十九。
祥符蔭曰。道吾云巖。同出藥山之門。敲唱雙行。有似巖頭之於雪峰。洞山五位王子。石霜互闡明之。酥酪醍醐。皆出於乳。而味則同中有異矣。瀏陽古佛。推自洞山。住山三十年。一眾如枯木。然貫休齊己輩。不妨聯吟座下。先師意旨。首座與九峰各出一隻手。此從上宗門中爪牙也。
臨濟第二世魏州興化廣濟祖寂。
堯封潛正訛記曰。景德傳燈錄。魏府興化存獎禪師。為後唐莊宗師。莊宗一日謂師曰。朕收大梁。得一顆明珠。未有人酬價。師曰。請陛下珠看。帝以手舒開幞頭腳。師曰。君王之寶。誰敢酬價。碑文。師化于文德元年七月十二日。唐僖宗文德元年戊申。去後唐莊宗同光元年癸未。凡三十六年。則非莊宗明矣。今考其時。舒幞頭腳者。蓋晉王李克用。而誤為其子莊宗存勖也。按僖宗廣明元年庚子。黃巢入長安。帝走興元。黃巢僭號。中和二年壬寅。李克用將沙陀兵趣河中。三年癸卯五月。李克用破黃巢。收復長安。詔以李克用為河東節度使。四年甲辰五月。黃巢趣汴州。李克用追擊大破之。秋七月時溥獻黃巢首。八月進李克用為隴西郡王。傳燈錄所謂收大梁得一顆無價寶珠者也。其稱朕者。以莊宗而訛也。碑又言大德奉先師之遺命。于龍紀元年。八
【現代漢語翻譯】 現代漢語譯本： 坐化（圓寂）。享年八十二歲。僧臘五十九年。
祥符蔭說：道吾和云巖，都出自藥山門下，一唱一和，就像巖頭之於雪峰。洞山五位君臣，石霜互相闡明。酥酪醍醐，都出自牛奶，但味道則同中有異。瀏陽古佛，推崇洞山宗風。在山中住了三十年，一眾弟子如同枯木。然而貫休、齊己等人，不妨在他座下聯吟唱和。先師的意旨，首座和九峰各自伸出一隻手，這是從上宗門中的爪牙啊。
臨濟宗第二代魏州興化廣濟祖寂。
堯封潛正考證說：《景德傳燈錄》記載，魏府興化存獎禪師，是後唐莊宗的老師。莊宗有一天對禪師說：『朕收復大梁，得到一顆明珠，沒有人能出價。』禪師說：『請陛下把明珠拿出來看看。』皇帝用手舒展開幞頭的腳。禪師說：『君王的寶物，誰敢出價？』碑文記載：禪師于文德元年（888年）七月十二日圓寂。唐僖宗文德元年戊申年（888年），距離後唐莊宗同光元年癸未年（923年），共三十六年。那麼（這件事）顯然不是莊宗所為。現在考證當時的情況，舒展幞頭腳的人，應該是晉王李克用，而誤記為他的兒子莊宗李存勖了。按照史實，僖宗廣明元年庚子年（880年），黃巢攻入長安，皇帝逃往興元。黃巢僭越稱帝。中和二年壬寅年（882年），李克用率領沙陀兵進逼河中。三年癸卯年（883年）五月，李克用擊敗黃巢，收復長安。皇帝下詔任命李克用為河東節度使。四年甲辰年（884年）五月，黃巢進犯汴州，李克用追擊並大敗黃巢。秋季七月，時溥獻上黃巢的首級。八月，晉陞李克用為隴西郡王。《傳燈錄》所說的收復大梁得到一顆無價寶珠，就是指這件事。其中自稱『朕』，是以莊宗的名義訛傳的。碑文又說大德奉先師的遺命，于龍紀元年（889年），八
【English Translation】 English version: He passed away while sitting (Nirvana). He lived to be eighty-two years old. He had been a monk for fifty-nine years.
Xiangfu Yin said: Daowu and Yunyan both came from the school of Yaoshan, singing in harmony, much like Yantou and Xuefeng. The five ranks of Tozan (Dongshan), Shishuang mutually clarified them. Ghee and clarified butter all come from milk, but their tastes are different within the same origin. Ancient Buddha of Liuyang, promoted the style of Dongshan. He lived in the mountains for thirty years, and the assembly of disciples was like withered trees. However, Guanxiu, Qiji, and others, might as well have composed poems and chanted beneath his seat. The intention of the former teacher, the head seat and Jiufeng each extended a hand, these are the claws and teeth from the upper sect.
The second generation of Linji, Weizhou Xinghua Guangji Zuji.
Yaofeng Qianzheng's textual research says: The Jingde Records of the Transmission of the Lamp records that Zen Master Cunjiang of Xinghua in Weifu was the teacher of Emperor Zhuangzong of the Later Tang Dynasty. One day, Emperor Zhuangzong said to the master: 'I recovered Daliang and obtained a bright pearl, but no one can offer a price for it.' The master said: 'Please show me the pearl, Your Majesty.' The emperor used his hand to unfold the wings of his turban. The master said: 'Who dares to offer a price for the treasure of the king?' The inscription says: The master passed away on the twelfth day of the seventh month of the first year of Wende (888 AD). The first year of Wende of Emperor Xizong of Tang, the year of Wushen (888 AD), is thirty-six years away from the first year of Tongguang of Emperor Zhuangzong of the Later Tang, the year of Guiwei (923 AD). So (this event) was obviously not done by Zhuangzong. Now, examining the situation at that time, the person who unfolded the wings of the turban should have been Prince Jin, Li Keyong, and it was mistakenly recorded as his son, Zhuangzong Li Cunxu. According to historical facts, in the first year of Guangming of Emperor Xizong, the year of Gengzi (880 AD), Huang Chao attacked Chang'an, and the emperor fled to Xingyuan. Huang Chao usurped the throne. In the second year of Zhonghe, the year of Renyin (882 AD), Li Keyong led the Shatuo soldiers to approach Hezhong. In the third year, the year of Guimao (883 AD), in May, Li Keyong defeated Huang Chao and recovered Chang'an. The emperor issued an edict appointing Li Keyong as the military commissioner of Hedong. In the fourth year, the year of Jiachen (884 AD), in May, Huang Chao invaded Bianzhou, and Li Keyong pursued and greatly defeated Huang Chao. In the autumn, in July, Shi Pu presented Huang Chao's head. In August, Li Keyong was promoted to Prince of Longxi. The Transmission of the Lamp says that recovering Daliang and obtaining a priceless pearl refers to this event. The self-proclaimed 'I' is a false transmission in the name of Zhuangzong. The inscription also says that Dade, following the legacy of the former teacher, in the first year of Longji (889 AD), eight
月二十二日。于本院焚我真身。用觀法相。即示寂。次年己酉。昭宗元年也。而五燈會元謂後唐莊宗車駕幸河北。回至魏府行宮。詔師問曰。朕收得中原。獲得一寶。及龍顏大悅。賜紫衣師號。皆不受等語。皆因莊宗而訛也。史之貴闕文。豈不信哉。傳燈錄師滅后。敕謚廣濟大師。塔曰通寂。而不見於塔碑。得之塔碑之後也。傳燈錄師為魏府大覺禪師院宰。時覺一日問曰。我常聞汝道向南行一回。拄杖頭未曾撥著一個會佛法底人。汝憑什麼道理。有此語。師乃喝。覺打之。師又喝。覺又打。來日師從法堂過。覺召曰。院主。我直下疑汝昨日行底喝。與我說來。師曰。存獎平生於三聖處學得底。盡被和尚折倒了也。愿與存獎個安樂法門。覺曰。這瞎驢。卸卻衲帔。待痛決一頓。師即言下領旨。雖同嗣臨濟。而常以覺為助發之友。其事在臨濟示滅之先。不待辨而明。而五燈會元諸書。訛而為師于言下薦得臨濟先師于黃檗吃棒底道理。此先師二字。蓋從拈香法語。不如供養臨濟先師之句而訛也。佛祖綱目系存獎禪師開法興化于僖宗乾符元年甲午。則在晉王之前也。皆異於塔碑。又祖塔碑左記曰。當週之時。西方有聖人曰釋迦氏。東土有聖人曰仲尼氏。東土聖人生魯國。而西方聖人已示滅四百年矣。當是時。東土之人。固未知
有西方聖人也。而東土聖人始知之。而始名之。其後東土聖人滅六百年。西方聖人之教乃至於東土。又歷年。東土得達摩氏傳西方聖人不傳之心印。又歷年。東土五宗拔起。以應一花之瑞。而首承臨濟氏之宗祧者。實東土聖人之孫也。其事景德傳燈錄闕焉。文苑英華卷第八百六十八。碑第二十五。釋碑第十九。宣州新興縣寺碑后。載魏州故禪大德獎公塔碑。作者公乘億。碑曰。和尚姓孔字存獎。家本鄒魯。即闕里之裔孫也。南潛年來欲集僧寶獻徴。意蓋在拾遺而補闕也。公乘億興化塔碑。則非獨拾遺而補闕也。西方聖人。東土聖人。風教設施之同異。後世子孫之會通。以端俗學之歧涂。以定人天之眼目。實在於是。盤山甘泉。著其抽簪。三統講筵。明其義虎。京華水國。表其游跡仰山擊指。及其同聲。臨濟止觀音寺江西禪院補寶壽之佚文。未期遷化。克盡茶毗之禮。證三聖之同侍。南磚門外。通衢之左。興化舊基。舍利一千餘粒。德儀殊勝。建塔于府南貴鄉縣薰風裡。附於先師之塔。志也。父子存亡。始終靡間。昭垂萬古矣。余特悲世之奉教於東土聖人者。于東土聖人之心法。皆背而馳。而岸然自謂于東土聖人之教。若執干戈以捍禦焉。噫。亦異矣。夫東土聖人。仲尼氏二傳而為子思氏。親得東土聖人之心法著中庸。
其第一句曰。天命之謂性。非世之所謂天命者也。世所謂天命云者。所以開近世天主邪說之漸。而子思氏之言。則西方聖人之心也。其末後句曰。無聲無臭。非世之所謂無聲臭也。世之所謂無聲臭云者。所以承宋儒混茫一氣之訛。而子思氏之言。則西方聖人之心也。夫東土聖人仲尼氏二傳之孫。手著中庸以闡東土聖人之道。則仲尼氏之心也。闕里裔孫。親承臨濟以傳西方聖人之心。則亦仲尼氏之心也。此世儒之所不察也。
安隱忍曰。祖英挺天縱。如虎生三日。氣便食牛。與洛浦俱為臨濟侍者。然皆坐在一悟。視天下無人。微大覺夾山。則一墮無尾巴隊中矣。浦嗣夾山。不忘最後之得。而化嗣臨濟。使濟上宗風不致滅裂。蓋師友力也。師既脫鞲于大覺。便有驅耕奪食之手。後來接人不輕放過。故子孫十餘世。皆光明照人。其淵源承接。有自來矣。昔法雲杲公入圓通璣道者之室。一語相合。而圓通稱賞之。明日秉拂。機思遲鈍。眾大笑。杲為之置茶。慚無以自處。偶打翻茶具。因而有省。於是機鋒迅捷。無敢當者。未幾謁真凈。復大悟。此等公案甚多。使後世讀之。如明鏡當臺。妍丑自見。存錄良有以也。近世衲子敘悟由。概多修飾。凡師匠發藥之語。或臨機挫抑之言。盡情刪去。甚欲改換師承所示之偈頌。惟褒
【現代漢語翻譯】 現代漢語譯本： 《中庸》的第一句話說：『天命之謂性』（上天賦予的叫做本性），這並非世俗所說的天命。世俗所說的天命，是近代天主教邪說的開端。而子思（孔子的孫子）所說的話，卻是西方聖人的心法。 《中庸》的最後一句說：『無聲無臭』（沒有聲音沒有氣味），這並非世俗所說的無聲無臭。世俗所說的無聲無臭，是承襲了宋儒（宋朝的儒家學者）關於『混茫一氣』的謬誤。而子思所說的話，卻是西方聖人的心法。 東土的聖人仲尼（孔子）的二傳之孫（子思），親手著述《中庸》，以闡明東土聖人的道統，這就是仲尼的心法。闕里（孔子的故鄉）的後裔子孫，親自繼承臨濟宗（佛教禪宗五家之一）的禪法，以傳揚西方聖人的心法，這也正是仲尼的心法。這些道理是世俗儒生所不能明察的。
安隱忍（禪師名號）說：祖英挺（禪師名號）天資聰穎，就像老虎出生三天，就具有吞食牛的氣概。他與洛浦（禪師名號）一同作為臨濟（禪師名號）的侍者。然而他們都執著於一次開悟的體驗，目空一切。如果沒有大覺夾山（禪師名號）的指點，就會墮入沒有尾巴的隊伍之中了（指沒有真正開悟）。洛浦繼承了夾山的禪法，不忘最後所得的真諦，而化嗣（禪師名號）繼承了臨濟的禪法，使得臨濟宗的風範不至於斷絕，這實在是師友的力量啊！ 師（指夾山）既然在大覺處脫去了束縛，便有了驅耕奪食的手段（指教學方法）。後來接引學人，不輕易放過。所以他的子孫十餘代，都光明照人。他們的淵源承接，是有來由的。從前，法雲杲公（禪師名號）進入圓通璣道者（禪師名號）的房間，一語相合，圓通便稱讚他。第二天，杲公主持佛事，機鋒遲鈍，眾人大笑。杲公為此感到慚愧，無地自容，偶然打翻了茶具，因而有所領悟。於是機鋒迅捷，無人敢擋。不久之後，他拜謁真凈（禪師名號），再次大悟。這樣的公案很多，使得後世之人讀到這些公案，就像明鏡當臺，美醜自見。存錄這些公案，實在很有意義。 近世的禪僧敘述開悟的經歷，大多加以修飾。凡是師匠發藥之語（指師父的教誨），或者臨機挫抑之言（指師父的批評），都盡情刪去，甚至想要改換師承所示的偈頌，只是一味地褒揚
【English Translation】 English version: The first sentence of 'The Doctrine of the Mean' says: 'What Heaven imparts to man is called human nature.' This is not what the world calls the Mandate of Heaven. What the world calls the Mandate of Heaven is the beginning of the heretical teachings of modern Catholicism. But the words of Zisi (grandson of Confucius) are the heart of the Western sages. The last sentence of 'The Doctrine of the Mean' says: 'Being perfectly sincere, there is nothing to do.' This is not what the world calls 'no sound, no smell.' What the world calls 'no sound, no smell' is inherited from the Song Confucianists' (Confucian scholars of the Song Dynasty) fallacy of 'chaotic oneness.' But the words of Zisi are the heart of the Western sages. The great sage of the Eastern Land, Zhongni (Confucius)'s great-grandson (Zisi), personally wrote 'The Doctrine of the Mean' to elucidate the Tao of the Eastern sages, which is the heart of Zhongni. The descendants of Quli (Confucius's hometown) personally inherited the Chan of Linji (one of the five houses of Chan Buddhism) to transmit the heart of the Western sages, which is also the heart of Zhongni. These are the principles that worldly Confucian scholars cannot discern.
An Yinren (Chan master's name) said: 'Zu Yingtong (Chan master's name) was naturally intelligent, like a tiger born for three days, with the spirit to eat an ox. He and Luopu (Chan master's name) were both attendants of Linji (Chan master's name). However, they were both attached to one experience of enlightenment, looking down on everyone. If it were not for the guidance of Dajue Jiashan (Chan master's name), they would have fallen into the tailless team (referring to those who are not truly enlightened). Luopu inherited Jiashan's Chan, not forgetting the ultimate truth he had gained, while Huasi (Chan master's name) inherited Linji's Chan, so that the style of the Linji sect would not be cut off, which is really the power of teachers and friends!' 'Since the teacher (referring to Jiashan) had removed the shackles at Dajue's place, he had the means to drive away farmers and seize their food (referring to teaching methods). Later, when receiving students, he would not let them go easily. Therefore, his descendants for more than ten generations were all radiant. Their origins and inheritance have a source.' 'In the past, Fayun Gao Gong (Chan master's name) entered the room of Yuantong Ji Daozhe (Chan master's name), and they agreed with each other in one sentence, and Yuantong praised him. The next day, Gao Gong presided over the Buddhist affairs, and his machine was slow, and everyone laughed. Gao was ashamed of this and had nowhere to put himself. He accidentally knocked over the tea set and realized something. As a result, the machine was quick and no one dared to stop him. Not long after, he visited Zhenjing (Chan master's name) and realized it again. There are many such cases, so that later generations can read these cases, like a bright mirror in the stage, and see the beauty and ugliness. It is very meaningful to record these cases.' 'In recent times, Chan monks have narrated their experiences of enlightenment, mostly with embellishments. All the words of the teacher's medicine (referring to the teacher's teachings), or the words of frustration at the opportunity (referring to the teacher's criticism), are deleted as much as possible, and even want to change the verses shown by the teacher, only praise'
揚者存之。夫所貴從師。為能與我解黏去縛。若一皆稱讚。又安在其為師匠耶。因及化之悟繇。一併拈出。以見古今之不逮。悲夫。
祥符蔭曰。宗師垂示。鑑定機宜。病治末流之病。如良醫設藥。透徹膏肓。觀興化之於大覺。及接見同參。擯克賓維那等公案。天下後世。師資上下之間。可以不言喻矣。而猶岸然呶呶。是何異於負販兒童。安在其為親承抉擇。稱人天祖佛師哉。其時寇盜充斥。雲擾煙馳。以致化跡訛傳。甚多遺漏。然存大意于千載。祖可謂不忝滹沱後勁矣。
宗統編年卷之十六 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之十七
臨濟第三世祖
諱慧颙。河北人。嗣興化。住汝州南院。一名寶應。
昭宗(名杰在位一十六年)。
昭宗己酉龍紀元年。
臨濟第三世汝州南院祖嗣宗統(四十二年)。
祖上堂曰。赤肉團上。壁立千仞。僧出問。赤肉團上。壁立千仞。豈不是和尚道。祖曰。是。僧便掀倒禪床。祖曰。這瞎驢亂做。僧擬議。祖便打趁出。
八月二十二日。茶毗興化祖全身得舍利一千餘粒謚廣濟塔曰通寂。
庚戌大順元年 時天下分裂。霸據一方者。凡十三處(西秦。吳。吳越。燕。楚。前蜀
。荊。閩。南漢。後蜀。南唐。殷。東漢)。
嗣溈山法同建宗旨溈仰宗第一世智通祖示寂(書法同曹山)。
祖自仰山開法。遷觀音。接機利物。為禪宗標準。將遷化前數年。有偈曰。年滿七十七。老去是今日。日輪正當午。兩手攀膝屈。至大順庚戌。時在韶州東平山。將入滅。有數僧侍立。祖示偈曰。一二二三子。平目還仰視。兩口無一舌。此是吾宗旨。言訖。以兩手抱膝而逝。年七十七謚智通。塔號妙光。
存考(按仰山距溈山祖人滅時。凡三十八年。一傳為西塔光穆。霍山景通。龍泉文喜。新羅順支。南塔光涌等。共六人。南塔涌再傳為清化全付。芭蕉慧清等共五人。西塔穆再傳。為資福如寶一人。芭蕉清三傳。為興陽清讓。幽谷法滿等共四人。資福寶傳真邃德韶等。亦四人。而此後傳燈。無考。又自西塔而後。諸師皆年代不載唯文喜禪師。載開成二年。趙郡具戒。咸通三年。至洪州觀音院見仰山。言下頓了。心契仰山。令典常住。光啟三年。錢王請住龍泉廨署。大順元年。錢王表薦賜紫衣。干寧四年。又奏師號曰無著。光化二年示寂。余俱寥寥語句。僅以存其大端。今並闕焉。以俟後來詳考。雲門法眼。亦同此例也)。
辛亥二年。
壬子景福元年。
癸丑二年。
【現代漢語翻譯】 現代漢語譯本 荊（今湖北江陵一帶）。閩（今福建）。南漢（五代十國之一）。後蜀（五代十國之一）。南唐（五代十國之一）。殷（五代十國之一）。東漢（公元25-220年）。
溈山法系的繼承者智通祖師，建立了溈仰宗，為第一世。智通祖師示寂（他的書法與曹山相似）。
智通祖師從仰山開創佛法，后遷至觀音寺，以接引眾生為己任，成為禪宗的典範。在將要圓寂的前幾年，他寫了一首偈語：『年滿七十七，老去是今日。日輪正當午，兩手攀膝屈。』到了大順庚戌年（公元890年），當時他在韶州東平山，將要入滅時，有幾位僧人侍立在旁。祖師留下偈語說：『一二二三子，平目還仰視。兩口無一舌，此是吾宗旨。』說完，就以兩手抱膝的姿勢圓寂了，享年七十七歲，謚號智通，塔號妙光。
存考（按：仰山距離溈山祖師圓寂時，共有三十八年。一傳為西塔光穆、霍山景通、龍泉文喜、新羅順支、南塔光涌等六人。南塔光涌再傳為清化全付、芭蕉慧清等五人。西塔光穆再傳為資福如寶一人。芭蕉慧清三傳為興陽清讓、幽谷法滿等四人。資福如寶傳真邃、德韶等，也是四人。但此後的傳燈情況，已無從考證。另外，從西塔之後，各位禪師的生卒年份都沒有記載，只有文喜禪師記載於開成二年（公元837年）在趙郡受具足戒，咸通三年（公元862年）到洪州觀音院拜見仰山，當即頓悟，心意與仰山相合，於是讓他掌管寺院事務。光啟三年（公元887年），錢王請他住持龍泉廨署，大順元年（公元890年），錢王上表推薦，朝廷賜予紫衣。干寧四年（公元897年）又奏請賜予師號為無著。光化二年（公元899年）圓寂。其餘的都只有寥寥幾句，僅用來儲存其大概情況，現在一併省略，以等待後人詳細考證。雲門、法眼宗的情況也與此類似）。
辛亥二年（公元891年）。
壬子景福元年（公元892年）。
癸丑二年（公元893年）。
【English Translation】 English version Jing (around present-day Jiangling, Hubei). Min (present-day Fujian). Nan Han (one of the Ten Kingdoms during the Five Dynasties period). Hou Shu (one of the Ten Kingdoms during the Five Dynasties period). Nan Tang (one of the Ten Kingdoms during the Five Dynasties period). Yin (one of the Ten Kingdoms during the Five Dynasties period). Dong Han (25-220 AD).
The successor of the Weishan lineage, Zen Master Zhitong, established the Weiyang School, becoming its first generation. Zen Master Zhitong passed away (his calligraphy was similar to that of Caoshan).
Zen Master Zhitong initiated the Dharma at Yangshan, later moving to Guanyin Temple, dedicating himself to guiding sentient beings, becoming a model of Chan Buddhism. In the years before his passing, he wrote a verse: 'Seventy-seven years complete, old age is today. The sun is right at noon, both hands clasp the knees.' In the Gengxu year of the Dashun era (890 AD), he was at Dongping Mountain in Shaozhou. As he was about to enter Nirvana, several monks stood in attendance. The Zen Master left a verse saying: 'One two two three children, level gaze still looking up. Two mouths without one tongue, this is my lineage's essence.' After speaking, he passed away in the posture of embracing his knees with both hands, at the age of seventy-seven, posthumously honored as Zhitong, with the pagoda named Miaoguang.
Note: (According to records, there were thirty-eight years between the passing of Zen Master Weishan and the following. The first transmission included Xita Guangmu, Huoshan Jingtong, Longquan Wenxi, Silla Shunzhi, Nanta Guangyong, and others, totaling six people. Nanta Guangyong further transmitted to Qinghua Quanfu, Bajiao Huiqing, and others, totaling five people. Xita Guangmu further transmitted to Zifu Rubao, one person. Bajiao Huiqing transmitted to Xingyang Qingrang, Yougu Faman, and others, totaling four people. Zifu Rubao transmitted to Zhen Sui, Deshao, and others, also four people. However, the subsequent transmission of the lamp is untraceable. Furthermore, after Xita, the years of birth and death of the various Zen Masters are not recorded, except for Zen Master Wenxi, who is recorded as having received full ordination in Zhao Prefecture in the second year of the Kaicheng era (837 AD), and in the third year of the Xiantong era (862 AD), he went to Guanyin Temple in Hongzhou to meet Yangshan, where he immediately had a sudden enlightenment, his mind in accord with Yangshan, so he was put in charge of the temple affairs. In the third year of the Guangqi era (887 AD), Prince Qian invited him to reside at the Longquan official residence. In the first year of the Dashun era (890 AD), Prince Qian submitted a memorial recommending him, and the court bestowed a purple robe. In the fourth year of the Qianning era (897 AD), he was again requested to be granted the title of Master Wuzhuo. He passed away in the second year of the Guanghua era (899 AD). The rest have only a few words, only to preserve their general situation, now omitted together, to await detailed research by later generations. The situations of the Yunmen and Fayan schools are similar to this).
The second year of Xinhai (891 AD).
The first year of Renzi, Jingfu (892 AD).
The second year of Guichou (893 AD).
甲寅干寧元年。
乙卯二年。
禪師臨濟支下灌溪志閑寂。
閑館陶史氏子。初參臨濟祖。后參末山然。住灌溪嗣臨濟。五月一日問侍者曰。坐死者誰。曰僧伽。問立死者誰。曰僧會。閑乃行七步垂手而逝。
禪師溈山支下徑山洪諲寂。
諲嗣溈山。住徑山。九月日院前檉樹忽萎。廚內飯如金色。諲令鳴鏡集眾。升座曰。牟尼掩足。迦葉藏峰。彼彼不落見聞。一句莫教人說。汝須急切。各自知時。法界雖長。世人景促。佛法非遠。大道不迷。孝順住持。如吾在日。久立珍重。遂入滅。
禪師洞山支下九峰通玄寂。
玄嗣洞山。由末山遷九峰。二月十七日誡眾曰。無虛度光陰。無虛消信施。既已出家。惟道是履。名大丈夫。言訖。遂寂然在定。至三月二十日乃化。
丙辰三年。
延沼生於餘杭劉氏。
丁巳四年。
戊午光化元年。
禪師華岳玄偉纂聖胄整合。
偉編次貞元已來宗師機緣行世。曰聖胄集。
禪師南泉下尊宿趙州觀音院真際大師從諗寂。
諗住趙州觀音院。燕趙二王同至院見諗。諗端坐不起。燕王問曰。人王尊耶。法王尊耶。諗曰。若在人王。人王中尊。若在法王。法王中尊。二王歡然敬服。乃同供
養。諗志效古人。住持四十餘年。道滿天下。所有言句。諸方傳播。尊為古佛。壽一百二十歲。
祥符蔭曰。南泉趙州。皆稱尊宿。如歲寒松柏。挺秀丹山碧嶂間。時花芳草。對之異矣。住持四十餘年。未嘗以一事告檀越。繩床一角折。以繩系殘薪支之。噫。高風碩德。所以冠卓古今也。
禪師夾山下澧州洛浦(或作樂普)元安寂。
安夾山會嗣。初為臨濟侍者。濟稱之為門下一隻聖箭。后辭臨濟住夾山住庵。夾山修書招之。乃服膺。語具本傳。住洛浦上堂曰。末後一句。始到牢關。鎖斷要津。不通凡聖。尋常向諸人道。任從天下樂欣欣。我獨不肯。欲知上流之士。不將佛祖言教貼在額頭上。如龜負圖。自取喪身之兆。鳳縈金網。趣霄漢以何期。直須旨外明宗。莫向言中取則。是以石人機似汝。也解唱巴歌。汝若似石人。雪曲也應和。指南一路。智者知疏。八月誡主事曰。出家之法。長物不留。播種之時。切宜減省。締構之務。悉從廢停。流光迅速。大道玄深。茍或因循。曷由體悟。冬示微疾。不倦請參。十二月二日午時。與僧問答罷。便告寂。
禪師溈山支下鄧州香嚴智閑寂。
閑青州人。遍參諸方。在百丈時。性識聰敏。參禪不得。洎丈遷化。遂參溈山。山問。我聞汝在百丈先師
【現代漢語翻譯】 現代漢語譯本： 贍養。想傚法古人。主持寺廟四十多年。道行遍滿天下。所有言語，各處傳播。被尊為古佛。享年一百二十歲。
祥符（1008-1016）年間，蔭曰：南泉、趙州，都被稱為德高望重的僧人。如同寒冬的松柏，挺拔秀麗於丹山碧嶂之間。世間的花草，與他們相比就顯得不同了。主持寺廟四十多年，從未用任何事情告知信徒。繩床的一個角折斷了，用繩子繫著殘餘的木柴支撐著。唉！高尚的品格和偉大的德行，是超越古今的原因啊。
禪師夾山下的澧州洛浦（或寫作樂普）元安寂。
元安繼承了夾山的禪法。起初是臨濟的侍者。臨濟稱他為門下的一支聖箭。後來辭別臨濟，住在夾山的庵中。夾山寫信招他回去，於是他信服了。詳細的事蹟記載在本傳中。住在洛浦時上堂說法：『末後一句，才到達牢固的關隘。鎖斷重要的關口，不讓凡人和聖人通過。』平常我對你們說，『任憑天下人快樂歡欣，我獨自不肯。』想要知道上流之士，不會把佛祖的言教貼在額頭上，如同烏龜揹著圖，自己招致喪身的預兆。鳳凰被金網纏繞，想要飛向天空又有什麼希望呢？必須在言語之外明白宗旨，不要在言語中尋求法則。因此石人像你一樣機敏，也會唱巴歌。你如果像石人一樣，雪曲也應該能唱和。指點方向的道路，智者知道要疏通。八月告誡主管事務的人說：『出家的方法，是不留下多餘的物品。播種的時候，切宜減少節省。締造建築的事務，全部停止。光陰流逝迅速，大道玄妙深遠。如果茍且因循，怎麼能體悟呢？』冬天略微示現疾病，仍然不厭倦地接受請教參禪。十二月二日午時，與僧人問答完畢，就圓寂了。
禪師溈山門下鄧州香嚴智閑圓寂。
智閑是青州人。遍參各處。在百丈時，天性聰敏。但參禪卻不得要領。等到百丈圓寂后，於是參拜溈山。溈山問：『我聽說你在百丈先師
【English Translation】 English version: Nourishment. He aspired to emulate the ancients. He presided over the monastery for more than forty years. His virtue spread throughout the world. All his words were disseminated everywhere. He was revered as an ancient Buddha. He lived to be one hundred and twenty years old.
During the Xiangfu (1008-1016) era, Yin said: Both Nanquan and Zhao Zhou were called venerable monks. Like the pines and cypresses in the cold winter, they stood tall and beautiful among the red mountains and green peaks. The worldly flowers and grasses seemed different in comparison. He presided over the monastery for more than forty years, never informing the patrons of any matter. When one corner of his rope bed broke, he tied it with rope and supported it with leftover firewood. Alas! His noble character and great virtue are the reasons he surpassed the past and present.
Chan Master Yuan An of Luopu (or written as Lepu) in Lizhou, under Jiasan.
Yuan An inherited the Chan teachings of Jiashan. Initially, he was a attendant of Linji. Linji called him a 'sacred arrow' among his disciples. Later, he left Linji and lived in a hermitage on Jiashan. Jiashan wrote a letter inviting him back, and he was convinced. Detailed accounts are recorded in his biography. While residing in Luopu, he gave a Dharma talk, saying: 'Only with the final phrase can one reach the secure pass. It locks off the important gateway, preventing both ordinary beings and sages from passing through.' Usually, I say to you, 'Let the world be happy and joyful, I alone refuse.' If you want to know the superior ones, they do not paste the Buddha's teachings on their foreheads, like a turtle carrying a map on its back, inviting its own demise. If a phoenix is entangled in a golden net, what hope does it have of soaring into the sky? One must understand the principle beyond words, not seek the rules within words. Therefore, the stone man is as clever as you, and can also sing Ba songs. If you are like the stone man, you should also be able to harmonize with snow songs. The path of pointing the way, the wise know to clear it. In August, he warned the person in charge of affairs: 'The method of leaving home is not to keep extra possessions. When sowing seeds, it is essential to reduce and save. The affairs of building construction should all be stopped. Time flows swiftly, and the Great Way is profound and deep. If one is complacent and procrastinates, how can one realize it?' In winter, he slightly manifested illness, yet he still tirelessly accepted requests for instruction in Chan. On the second day of the twelfth month at noon, after finishing answering questions with the monks, he passed away peacefully.
Chan Master Zhixian of Xiangyan in Dengzhou, under Guishan, passed away peacefully.
Zhixian was a native of Qingzhou. He visited various places. When he was at Baizhang's, he was naturally intelligent. However, he could not grasp the essence of Chan. After Baizhang passed away, he went to visit Guishan. Guishan asked: 'I heard that you were at the late teacher Baizhang's
處。問一答十。問十答百。此是汝聰明靈利。意解識想。生死根本。父母未生時。試道一句看。閑被一問。直得茫然。歸寮將平日看過底文字。從頭要尋一句酬對。竟不能得。乃自嘆曰。畫餅不可充飢。屢乞溈山說破。山曰。我若說似汝。汝已后罵我去。我說底是我底。終不幹汝事。閑遂將平昔所看文字燒卻曰。此生不學佛法也。且作個長行粥飯僧。免役心神。乃泣辭溈山。直過南陽。睹忠國師遺蹟。遂憩止焉。一日芟除草木。偶拋瓦礫。擊竹作聲。忽然省悟。遽歸沐浴焚香。遙禮溈山。贊曰。和尚大慈。恩逾父母。當時若為我說破。何有今日之事。乃有頌曰。一擊忘所知。更不假修持。動容揚古路。不墮悄然機。處處無軌跡。聲色外威儀。諸方達道者。咸言上上機。溈山聞得。謂仰山曰。此子徹也。仰曰。此是心機意識。著述得成。待某甲親自勘過。仰后見閑曰。和尚讚歎師弟發明大事。你試說看。閑舉前頌。仰曰。此是夙習記持而成。若有正悟。別更說看。閑又成頌曰。去年貧。未是貧。今年貧。始是貧。去年貧。猶有卓錐之地。今年貧。錐也無。仰曰。如來禪。許師弟會。祖師禪。未夢見在。閑復有頌曰。我有一機。瞬目視伊。若人不會。別喚沙彌。仰乃報溈山。曰且喜閑師弟會祖師禪也。閑初開堂。溈山令僧
【現代漢語翻譯】 現代漢語譯本 處。問一答十，問十答百，這是你聰明機敏，理解和思慮，但卻是生死輪迴的根本。在父母未生你之前，試著說出一句話來看看。平常被這樣一問，立刻茫然不知所措。回到寮房，將平日看過的文字，從頭尋找一句來應對，最終也無法找到。於是感嘆道：『畫餅不能充飢。』多次懇求溈山（Weishan）(禪師名號)說破，溈山（Weishan）(禪師)說：『如果我告訴你，你以後會罵我的。我說的是我的，終究與你無關。』 閑（Xian）(人名)於是將平素所看的文字燒掉，說：『這輩子不學佛法了，就做個混吃等死的和尚，免得勞心費神。』於是哭著告別溈山（Weishan）(禪師)，直接去了南陽，瞻仰忠國師（Zhong Guoshi）(唐代國師)的遺蹟，便在那裡住下。一天，他砍除草木，偶然拋擲瓦礫，擊打竹子發出聲響，忽然醒悟。立即回去沐浴焚香，遙拜溈山（Weishan）(禪師)，讚歎道：『和尚大慈大悲，恩情勝過父母。當時如果為我說破，哪有今日之事？』於是作頌說：『一擊忘卻所知，更不需要任何修行。舉手投足都展現古人的道路，不落入寂靜的玄機。處處沒有軌跡可尋，音聲和形色之外自有威儀。各地的得道者，都說是上上根機。』 溈山（Weishan）(禪師)聽了，對仰山（Yangshan）(禪師名號)說：『這小子徹悟了。』 仰山（Yangshan）(禪師)說：『這是心機意識，著述而成。等我親自勘驗過。』 仰山（Yangshan）(禪師)後來見到閑（Xian）(人名)，說：『和尚讚歎師弟發明大事，你試著說來看看。』 閑（Xian）(人名)舉出之前的頌。 仰山（Yangshan）(禪師)說：『這是宿世的習氣記憶而成，如果真正有所領悟，另外再說來看看。』 閑（Xian）(人名)又作頌說：『去年貧，還不是真貧。今年貧，才是真貧。去年貧，還有立錐之地。今年貧，連錐子也沒有了。』 仰山（Yangshan）(禪師)說：『如來禪，允許師弟領會了。祖師禪，還沒夢見到呢。』 閑（Xian）(人名)又作頌說：『我有一機，轉眼看著它。如果有人不會，另外叫個沙彌來。』 仰山（Yangshan）(禪師)於是稟告溈山（Weishan）(禪師)，說：『可喜閑（Xian）(人名)師弟領會祖師禪了。』 閑（Xian）(人名)初次開堂，溈山（Weishan）(禪師)命令僧人
【English Translation】 English version At. Asking one question, answering ten. Asking ten questions, answering a hundred. This is your cleverness and quick wit, understanding and thinking, but it is the root of birth and death. Before your parents gave birth to you, try to say a word and see. Usually, when asked such a question, one is immediately at a loss. Returning to the dormitory, searching through the texts read in the past for a sentence to respond with, but ultimately unable to find one. So he sighed and said: 'A painted cake cannot satisfy hunger.' He repeatedly begged Weishan (Zen master's name) to explain it, but Weishan (Zen master) said: 'If I tell you, you will scold me later. What I say is mine, and ultimately has nothing to do with you.' Xian (person's name) then burned the texts he had usually read, saying: 'I will not study Buddhism in this life, but just be a rice-eating monk, to avoid mental strain.' So he wept and bid farewell to Weishan (Zen master), and went directly to Nanyang to admire the relics of National Teacher Zhong (National Teacher of the Tang Dynasty), and stayed there. One day, while clearing weeds, he accidentally threw a tile, which struck bamboo and made a sound, and suddenly he awoke. He immediately went back to bathe and burn incense, and bowed remotely to Weishan (Zen master), praising: 'The Abbot is greatly compassionate, and his kindness surpasses that of parents. If he had explained it to me at that time, how could there be today's events?' So he composed a verse saying: 'With one strike, forgetting what is known, there is no need for any further practice. Every move reveals the ancient path, not falling into silent mystery. Everywhere there are no traces to be found, and beyond sound and form there is dignity. Those who have attained the Way in all places say that it is the highest potential.' Weishan (Zen master) heard this and said to Yangshan (Zen master's name): 'This boy has thoroughly awakened.' Yangshan (Zen master) said: 'This is mental consciousness, composed through writing. Wait for me to personally examine it.' Yangshan (Zen master) later saw Xian (person's name) and said: 'The Abbot praises you, brother, for discovering great matters, try to say it and see.' Xian (person's name) recited the previous verse. Yangshan (Zen master) said: 'This is formed from past habits and memories, if you truly have some understanding, say something else.' Xian (person's name) then composed a verse saying: 'Last year poor, not truly poor. This year poor, truly poor. Last year poor, still had a place to stand. This year poor, not even an awl.' Yangshan (Zen master) said: 'The Tathagata's Zen, you are allowed to understand. The Patriarch's Zen, you haven't even dreamed of it.' Xian (person's name) then composed a verse saying: 'I have a mechanism, I look at it in the blink of an eye. If someone doesn't understand, call another Shami.' Yangshan (Zen master) then reported to Weishan (Zen master), saying: 'Congratulations, brother Xian (person's name) has understood the Patriarch's Zen.' When Xian (person's name) first opened the hall, Weishan (Zen master) ordered the monks
送書。並拄杖至。閑接得便哭蒼天蒼天。僧曰。和尚為甚麼如此。閑曰。祇為春行秋令。閑有偈曰。子啐母啄。子覺母殼。子母俱亡。應緣不錯。同道唱和。妙云獨腳。
祥符蔭曰。聰明障道。為其難透脫也。香嚴得力于師友。糞掃堆頭一擊而了。所以啐啄俱亡。應緣不錯。后之學者。應無俟騰口說矣。
己未二年。
庚申三年。
禪師仰山支下杭州龍泉無著文喜寂。
喜仰山嗣。嘉禾御兒朱氏子。七歲出家。開成二年登戒。咸通三年禮仰山于豫章觀音院。言下了契。充典座。有異跡。七年旋浙右。止千頃山。十年居龍泉古城院。乾符六年。避地至湖州余不亭。刺史杜孺休請居仁王院。光啟二年。錢武肅王疏請住龍泉。大順元年賜紫。干寧四年賜師號。曰無著。十月二十七日夜中時。告眾曰。三界心盡。即是涅槃。言訖。跏趺而寂。春秋八十。夏六十。塔于靈隱西塢。天祐二年叛兵發塔。肉身不壞。發爪俱長。吳越王重加封瘞。
祥符蔭曰。無著神異炳著。是再來果位中人。仰山東土小釋迦。故一時參承之士。如南塔光涌者。山每對人稱之曰。此子是肉身佛。栴檀林中無穢草。師子窟中無異獸。法化之隆。隱顯莫測。此所以為護持正眼者歟。
辛酉天覆元年。
嗣
【現代漢語翻譯】 現代漢語譯本 （有人）送來書籍，並拄著枴杖來到。（無著禪師）閑暇時，偶然聽到（此事），便哭喊『蒼天啊蒼天』。僧人問：『和尚您為什麼這樣？』（無著禪師）說：『只因爲春天施行秋天的政令。』（無著禪師）有一首偈語說：『子啐母啄（比喻師徒互相啓發），子覺母殼（比喻弟子覺悟，打破舊的束縛），子母俱亡（比喻能所雙亡，達到空性），應緣不錯（比喻順應因緣，自然而然）。同道之人一起唱和，（猶如）妙云獨腳（比喻獨一無二的真理）。』
祥符蔭（人名）說：『聰明反被聰明誤，因為難以透徹解脫。香嚴（人名）得力于師友，在糞掃堆頭一擊而了悟。所以啐啄俱亡，應緣不錯。後來的學習者，應該無需（我）多費口舌了。』
己未二年（公元919年）。
庚申三年（公元920年）。
禪師仰山（人名）門下杭州龍泉無著文喜寂（人名）。
文喜（人名）是仰山（人名）的嗣法弟子，嘉禾御兒朱氏之子。七歲出家，開成二年（公元837年）受戒。咸通三年（公元862年）在豫章觀音院拜見仰山（人名），言下領悟，擔任典座。有奇異的事蹟。咸通七年（公元866年）返回浙右，住在千頃山。咸通十年（公元869年）居住在龍泉古城院。乾符六年（公元879年），為避戰亂來到湖州余不亭。刺史杜孺休（人名）請他住在仁王院。光啟二年（公元886年），錢武肅王（人名）上疏請求他住在龍泉。大順元年（公元890年）賜予紫衣。干寧四年（公元897年）賜予師號，叫做無著。十月二十七日半夜時，告訴眾人說：『三界（欲界、色界、無色界）的心念都斷盡，就是涅槃。』說完，結跏趺坐而圓寂。享年八十歲，僧臘六十年。塔葬于靈隱西塢。天祐二年（公元905年），叛兵打開塔，肉身不壞，頭髮和指甲都長長了。吳越王（人名）重新加以封蓋。
祥符蔭（人名）說：『無著（人名）的神異事蹟非常顯著，是再來果位中的人。仰山（人名）是東土的小釋迦（人名），所以一時跟隨他參學的，如南塔光涌（人名）等。仰山（人名）每次對人稱讚他說：『這個孩子是肉身佛。』栴檀林中沒有穢草，獅子窟中沒有異獸。法化之隆盛，隱顯莫測。這才是護持正法眼藏的人啊！』
辛酉天覆元年（公元901年）。
嗣（法）。
【English Translation】 English version Books were sent, and (someone) arrived with a staff. (Zen Master Wuzhuo) idly heard of this and cried out, 'Heaven, oh heaven!' A monk asked, 'Why are you doing this, Master?' (Zen Master Wuzhuo) said, 'Only because spring is enacting the decrees of autumn.' (Zen Master Wuzhuo) had a verse that said: 'The chick pecks, the hen taps (a metaphor for teacher and student inspiring each other), the chick awakens, the hen's shell breaks (a metaphor for the disciple awakening and breaking free from old constraints), chick and hen both vanish (a metaphor for the disappearance of both subject and object, reaching emptiness), responding to conditions is never wrong (a metaphor for following conditions naturally).' Those of the same path chant together, (like) the unique foot of the wondrous cloud (a metaphor for the unique truth).'
Xiangfu Yin (name) said: 'Cleverness is obstructed by cleverness, because it is difficult to thoroughly break free. Xiangyan (name) gained strength from teachers and friends, and attained enlightenment with a single strike at the garbage heap. Therefore, chick and hen both vanish, responding to conditions is never wrong. Later learners should not need me to waste my breath.'
The second year of Jiwei (919 AD).
The third year of Gengshen (920 AD).
Zen Master Wuzhuo Wenxi Ji (name) of Longquan, Hangzhou, under Yangshan (name).
Wenxi (name) was a Dharma heir of Yangshan (name), the son of Zhu of Jiahe Yu'er. He left home at the age of seven and was ordained in the second year of Kaicheng (837 AD). In the third year of Xiantong (862 AD), he paid respects to Yangshan (name) at Guanyin Monastery in Yuzhang, and attained enlightenment upon hearing his words, serving as the director of the monastery. He had extraordinary deeds. In the seventh year of Xiantong (866 AD), he returned to Zheyout and stayed at Qianqing Mountain. In the tenth year of Xiantong (869 AD), he resided at the Ancient City Monastery in Longquan. In the sixth year of Qianfu (879 AD), he fled to Yubuting in Huzhou to avoid war. The prefect Du Ruxiu (name) invited him to reside at Renwang Monastery. In the second year of Guangqi (886 AD), King Qian Wusu (name) petitioned him to reside at Longquan. In the first year of Dashun (890 AD), he was granted a purple robe. In the fourth year of Qianning (897 AD), he was granted the title of Master, named Wuzhuo. On the twenty-seventh day of the tenth month, at midnight, he told the assembly: 'When the mind of the three realms (desire realm, form realm, formless realm) is exhausted, that is Nirvana.' After speaking, he sat in full lotus posture and passed away. He was eighty years old, with sixty years as a monk. He was buried in the west of Lingyin. In the second year of Tianyou (905 AD), rebel soldiers opened the pagoda, and his body was not decayed, and his hair and nails had grown. King Wuyue (name) re-sealed the burial.
Xiangfu Yin (name) said: 'Wuzhuo's (name) miraculous deeds are very prominent, he is a person in the fruit position who has come again. Yangshan (name) is a small Shakyamuni (name) in the Eastern Land, so those who followed him to study at that time, such as Nantuo Guangyong (name), etc. Yangshan (name) often praised him to others, saying: 'This child is a living Buddha.' There are no impure grasses in the sandalwood forest, and no strange beasts in the lion's den. The flourishing of the Dharma transformation is hidden and unpredictable. This is the one who protects the eye of the true Dharma!'
The first year of Xinyou Tianfu (901 AD).
Succession.
洞山法同建宗旨曹洞宗第一世撫州曹山祖示寂 書法(曹山為洞山子。同建宗旨。為曹洞第一世。故書法如此)。
祖住仰山。南平鐘王雅重。致禮敦請。祖但書隱山山居頌一首付使者。曰摧殘枯木倚寒林。幾度逢春不變心。樵客遇之猶不顧。郢人那得苦追尋。六月日。問知事。今日是幾何日月。曰六月十五日。曰曹山平生行腳。到處只管九十日。為一夏。明日辰時。吾行腳去。及時焚香宴坐而化。
或問祥符曰。洞山寂后。曹山住世尚三十二年。云居既稱曹洞二世。何不嗣統于曹山寂后。曹山既遜統矣。而書其寂于云居三十二年。此三十二年。曹山毋乃贅旒乎。祥符曰。佛祖付正法眼。以毋令斷絕為囑。洞宗傳持於今者。皆云居之後。云居嗣法洞山。曹山同建宗旨者也。以宗旨言。曹山合洞山而成一世。洞山寂而曹山不單書者。曹山統于洞山。所以從洞山。尊洞山也。不然。洞山寂而曹山單書。是二宗統矣。洞山寂而書云居嗣統者。尊曹山為一世也。今之傳持洞宗者。皆云居之後。而並尊曹山合洞山為一世。稱曹洞者。大同之道。無彼此也。曹山既遜位。而書其寂于云居三十二年者。如唐之玄宗。傳位於天寶十五載。而崩于肅宗之寶應元年。宋高宗禪位於紹興二十三年。而崩于孝宗淳熙十三年。何贅旒
【現代漢語翻譯】 現代漢語譯本 洞山法眼禪師與曹山禪師共同建立曹洞宗，曹洞宗第一世撫州曹山禪師圓寂。書法（曹山禪師是洞山禪師的弟子，共同建立曹洞宗，為曹洞宗第一世，所以書法如此）。
曹山禪師住在仰山，南平鐘王非常敬重他，以禮敦請。曹山禪師只書寫了一首《隱山山居頌》交給使者，說：『摧殘的枯木倚靠著寒冷的樹林，幾度春天來臨也不改變心。樵夫遇到它尚且不顧，郢地的人哪裡會苦苦追尋？』六月某日，曹山禪師問知事僧，『今日是幾月幾日？』回答說：『六月十五日。』曹山禪師說：『曹山我平生行腳，到處只管九十日，作為一夏。明日辰時，我就要行腳去了。』到時焚香宴坐而圓寂。
有人問祥符禪師說：『洞山禪師圓寂后，曹山禪師住世尚有三十二年。云居禪師既然被稱為曹洞宗二世，為什麼不在曹山禪師圓寂后才繼承法統？曹山禪師既然遜位了，卻記載他圓寂于云居禪師三十二年。這三十二年，曹山禪師難道是多餘的嗎？』祥符禪師說：『佛祖付囑正法眼藏，是爲了不讓它斷絕。洞宗傳承至今的，都是云居禪師之後。云居禪師嗣法洞山禪師，曹山禪師是共同建立宗旨的人。』從宗旨上說，曹山禪師與洞山禪師合為一世。洞山禪師圓寂而曹山禪師不單獨記載，是因為曹山禪師統屬於洞山禪師，所以依從洞山禪師，尊敬洞山禪師。不然，洞山禪師圓寂而曹山禪師單獨記載，就是二宗並立了。洞山禪師圓寂而記載云居禪師嗣統，是尊敬曹山禪師為一世。現在傳承洞宗的人，都並尊曹山禪師與洞山禪師合為一世，稱曹洞宗，是大同的道理，沒有彼此之分。曹山禪師既然遜位，卻記載他圓寂于云居禪師三十二年，如同唐玄宗（712-756）將皇位傳給天寶十五載（756），卻駕崩于肅宗的寶應元年（762），宋高宗（1127-1187）禪位於紹興二十三年（1153），卻駕崩于孝宗淳熙十三年（1186）。有什麼多餘的呢？'
【English Translation】 English version Dòngshān Fǎyǎn (Master Dongshan) and Cáoshān (Master Caoshan) jointly established the Cáodòng School. Master Cáoshān of Fǔzhōu, the first generation of the Cáodòng School, passed away. Calligraphy (Master Cáoshān was a disciple of Master Dòngshān, jointly established the Cáodòng School, and was the first generation of Cáodòng, hence the calligraphy is like this).
Master Cáoshān lived in Yǎngshān. King Zhōng of Nánpíng greatly respected him and earnestly invited him with courtesy. Master Cáoshān only wrote a 'Seclusion in Yǐnshān' poem and gave it to the messenger, saying: 'A withered tree leans against the cold forest, its heart unchanged despite the passing of many springs. Even woodcutters ignore it, so why would people from Yǐng seek it out?' On a certain day in June, Master Cáoshān asked the attendant monk, 'What is the date today?' The reply was: 'June 15th.' Master Cáoshān said: 'Throughout my life, I, Cáoshān, have traveled everywhere, only managing ninety days as a summer retreat. Tomorrow at the hour of chén (7-9 AM), I will depart.' At the appointed time, he burned incense, sat in meditation, and passed away.
Someone asked Master Xiángfú, 'After Master Dòngshān passed away, Master Cáoshān lived for another thirty-two years. Since Master Yúnjū is called the second generation of the Cáodòng School, why didn't he inherit the Dharma lineage after Master Cáoshān passed away? Since Master Cáoshān abdicated, why is it recorded that he passed away in the thirty-second year of Master Yúnjū? Are these thirty-two years of Master Cáoshān superfluous?' Master Xiángfú said, 'The Buddha entrusted the Eye Treasury of the True Dharma to prevent it from being cut off. The Dòng School's transmission to this day is all from Master Yúnjū's lineage. Master Yúnjū inherited the Dharma from Master Dòngshān, and Master Cáoshān jointly established the school.' In terms of the school's tenets, Master Cáoshān and Master Dòngshān together form one generation. The reason Master Cáoshān is not recorded separately after Master Dòngshān's passing is because Master Cáoshān is subordinate to Master Dòngshān, so he follows Master Dòngshān and respects Master Dòngshān. Otherwise, if Master Cáoshān were recorded separately after Master Dòngshān's passing, it would be two separate schools. The reason Master Yúnjū's succession is recorded after Master Dòngshān's passing is to respect Master Cáoshān as one generation. Those who transmit the Dòng School today all honor Master Cáoshān and Master Dòngshān together as one generation, calling it the Cáodòng School, which is the principle of great unity, without any distinction between them. The fact that Master Cáoshān abdicated but his passing is recorded in the thirty-second year of Master Yúnjū is like Emperor Xuánzōng of Táng (712-756) passing the throne in the fifteenth year of Tiānbǎo (756) but dying in the first year of Bǎoyīng (762) under Emperor Sùzōng, or Emperor Gāozōng of Sòng (1127-1187) abdicating in the twenty-third year of Shàoxīng (1153) but dying in the thirteenth year of Chúnxī (1186) under Emperor Xiàozōng. What is superfluous about that?'
之有。云居嗣統為第二世。自當並尊曹山為第一世。亦如宋太宗以弟而承兄太祖正統。則兄弟而祖宗焉。統序昭然。百世不易。仰山之寂亦然。溈仰雲門法眼三宗。止於首建。濟洞編年。歷世相次者。二枝嫩桂久昌昌。祖讖光垂。至今未艾也。
師禪了悟補住曹山。
壬戌二年。
曹洞宗第二世洪州云居弘覺祖示寂(作天福者誤)。
祖住持三十餘年。道遍天下。眾至千五百人。南昌鐘王師尊之。愿以為世世師。天覆元年秋。示微疾。十二月八日。為大眾最後開方便門。敘出世始末。是年正月三日問侍者。今日是幾。對云初三。祖曰三十年後。但云祇這是。乃端然告寂。
祥符蔭曰。江河之行萬里。未聞源清而流濁。法脈相承。宗眼相照。如空鏡交融。不合而合。觀云巖洞山云居三世。可瞭然矣。
曹洞宗第三世祖
諱 丕生緣傳燈失載。
癸亥三年。
曹洞宗第三世洪州鳳棲山同安祖嗣宗統(約十三年)。
僧問如何是和尚家風。祖曰。金雞抱子歸霄漢。玉兔懷胎入紫微。曰忽遇客來。將何祗待。祖曰。金果朝來猿摘去。玉花晚后鳳銜歸。新到參。祖問甚處來。曰湖南。祖曰。還知同安這裡風雲體道。花檻璇璣么。曰知。祖曰。非公境界。僧便喝。
【現代漢語翻譯】 現代漢語譯本： 有。云居嗣統是第二世。應當並尊曹山為第一世。也像宋太宗以弟弟的身份繼承哥哥太祖的正統。那麼兄弟就是祖宗了。統序昭然，百世不變。仰山的寂滅也是這樣。溈仰宗、雲門宗、法眼宗這三宗，止於最初的開創。濟宗和洞宗編年，歷代相承。兩枝嫩桂長久繁昌，祖師的預言光輝垂照，至今沒有衰退。
師禪了悟后補位住持曹山。
壬戌二年（902年）。
曹洞宗第二世洪州云居弘覺祖示寂（作天福年間是錯誤的）。
祖師住持三十多年，道遍天下，僧眾達到一千五百人。南昌鐘王尊師重道，希望世世代代以祖師為師。天覆元年（901年）秋天，祖師略感不適。十二月八日，為大眾最後一次開啟方便之門，敘述了出世的始末。這年正月三日，問侍者：『今天是幾號？』侍者回答：『初三。』祖師說：『三十年後，只要說就是這個。』於是端坐而逝。
祥符蔭說：江河奔流萬里，沒聽說過源頭清澈而下游渾濁的。法脈相承，宗眼相互照耀，如同空鏡交相輝映，不合而合。觀察云巖、洞山、云居這三世，就可以清楚明白了。
曹洞宗第三世祖
諱：丕，生緣傳燈的事蹟已經失載。
癸亥三年（903年）。
曹洞宗第三世洪州鳳棲山同安祖嗣宗統（大約十三年）。
僧人問：『如何是和尚的家風？』祖師說：『金雞抱著小雞歸於霄漢，玉兔懷著身孕進入紫微。』僧人說：『忽然有客人來，將用什麼招待？』祖師說：『金色的果實早晨被猿猴摘去，玉色的花朵晚上被鳳凰銜回。』新來的僧人蔘拜，祖師問：『從哪裡來？』回答：『湖南。』祖師說：『還知道同安這裡風雲體道，花檻璇璣嗎？』回答：『知道。』祖師說：『不是你的境界。』僧人便喝斥。
【English Translation】 English version: It exists. Yunju Sitong was the second generation. Caoshan should also be revered as the first generation. It is also like Emperor Taizong of Song inheriting the legitimate line of his elder brother Emperor Taizu as a younger brother. Then the brothers are the ancestors. The order of succession is clear and will not change for hundreds of generations. The passing of Yangshan is also like this. The Weiyang, Yunmen, and Fayan schools only remained at their initial establishment. The Ji and Dong schools chronicle the generations in succession. The two tender osmanthus branches have been flourishing for a long time, and the ancestral prophecy shines down, and has not declined to this day.
The master achieved enlightenment through Chan and then filled the position of abbot of Caoshan.
In the second year of Renxu (902).
The second generation of the Caodong school, Hongzhou Yunju Hongjue, passed away (it is a mistake to say it was in the Tianfu period).
The ancestral master presided over the monastery for more than thirty years, and the Dao spread throughout the world, with the sangha reaching 1,500 people. Zhong Wang of Nanchang respected the master and wished to take the master as his teacher for generations. In the autumn of the first year of Tianfu (901), the master felt slightly unwell. On the eighth day of the twelfth month, he opened the door of expedient means for the masses for the last time, narrating the beginning and end of his departure from the world. On the third day of the first month of that year, he asked the attendant: 'What day is it today?' The attendant replied: 'The third.' The ancestral master said: 'Thirty years later, just say it is this.' Then he passed away peacefully.
Xiangfu Yin said: 'Rivers flow for thousands of miles, but it has never been heard that the source is clear and the flow is turbid. The Dharma lineage is passed down, and the eyes of the school illuminate each other, like empty mirrors reflecting each other, not united but united. Observing the three generations of Yunyan, Dongshan, and Yunju, one can understand clearly.'
The third generation ancestor of the Caodong school
The taboo name is Pi, and the deeds of his birth and transmission of the lamp have been lost.
In the third year of Guihai (903).
The third generation of the Caodong school, Hongzhou Fengqishan Tong'an Zushi Zongtong (approximately thirteen years).
A monk asked: 'What is the family style of the abbot?' The ancestral master said: 'The golden rooster embraces its chicks and returns to the heavens, and the jade rabbit conceives and enters the Ziwei Palace.' The monk said: 'If a guest suddenly arrives, what will you use to entertain them?' The ancestral master said: 'The golden fruits are picked by monkeys in the morning, and the jade flowers are carried back by phoenixes in the evening.' A newly arrived monk paid respects, and the ancestral master asked: 'Where do you come from?' He replied: 'Hunan.' The ancestral master said: 'Do you also know that Tong'an here embodies the Dao in the wind and clouds, and the flower fence is a celestial sphere?' He replied: 'I know.' The ancestral master said: 'It is not your realm.' The monk then shouted.
祖曰。短販樵人。徒夸書劍。僧擬進語。祖曰。劍甲未施。賊身已露。
存考(按云居傳同安丕。丕傳鳳棲志。志傳梁山觀。觀傳太陽玄。丕與志。傳燈諸錄皆不載其生緣示寂之年月。考太陽玄。以宋咸平三年庚子觀歿。辭塔出山。至太陽謁堅禪師。堅欣然讓法席。使主之。是梁山寂于咸平三年之際也。從唐天覆三年癸亥。至宋咸平庚子。為九十餘年。而同安鳳棲梁山三世。三世之間。各準三十年為一世。以定宗統。細故雖則脫略。微茫無徴。而大旨粲然不失。存之以俟後來考定云)。
禪師道簡繼席云居。
簡范陽人。童子剃落。受滿分戒。遍游叢席。后謁云居。與語連三日。大奇之。誡令刻苦事眾。於是簡躬操井臼同樵爨。遍掌寺務。不妨商略古今。眾莫有知者。以臘高。為堂中第一座。先是高安洞山有神靈甚。云居祖住三峰時。神受服役。既來云居。神亦隨至。舍于枯樹之下而樹茂。號安樂樹神。云居將順寂。主事僧白曰。和尚即不諱。誰可繼者。曰堂中簡主事意不在簡。謂當揀擇堪說法者。僉曰。第二座可。然姑請簡。意簡必辭。簡既夙受記莂。即攝眾演法。主事大沮。簡察知之。一夕遁去。其夕安樂樹神號泣。詰旦眾追至麥莊。悔過迎歸。聞空中連聲唱曰。和尚來也。僧問。如何是和尚
【現代漢語翻譯】 現代漢語譯本 趙州禪師說：『一個靠短途販賣為生的小販，一個徒然誇耀書本和劍術的人，一個僧人想要開口說話。』趙州禪師說：『劍和盔甲還沒派上用場，盜賊的身份就已經暴露了。』
存考（編者按：云居寺的傳承是同安丕傳給鳳棲志，鳳棲志傳給梁山觀，梁山觀傳給太陽玄。丕和志的生平和圓寂年月，在《傳燈錄》等書中都沒有記載。考證太陽玄，根據記載，宋真宗咸平三年（1000年）梁山觀圓寂，辭別靈塔出山，到太陽山拜見堅禪師。堅禪師很高興地讓出住持之位，讓他來主持。由此可知，梁山寂圓寂于咸平三年之際。從唐昭宗天覆三年（903年）到宋真宗咸平三年（1000年），有九十多年。而同安、鳳棲、梁山三世，每世大約三十年。以此來確定宗派的傳承。細節之處雖然有所省略，細微之處難以考證，但大體的意思還是清晰的，沒有丟失。暫且存錄下來，等待後人考證。）
道簡禪師繼承了云居寺的住持之位。
道簡禪師是范陽人。從小就剃度出家，受了具足戒。廣泛遊歷各個寺院。後來拜訪云居寺，和云居禪師交談了三天，云居禪師非常器重他。告誡他要刻苦修行，為大眾服務。於是道簡禪師親自操作井臼，和大家一起砍柴做飯，遍管寺院的事務，但仍然不忘研究古今的佛法，大家都沒有察覺。因為他的僧臘最高，所以是堂中的第一座。先前，高安洞山有神靈非常靈驗。云居禪師住在三峰的時候，神靈就接受他的役使。後來云居禪師來到云居寺，神靈也跟隨而來，住在枯樹之下，那棵樹也因此變得茂盛。被稱為安樂樹神。云居禪師將要圓寂的時候，主事僧報告說：『和尚您如果圓寂了，誰可以繼承您的位置呢？』云居禪師說：『堂中主事道簡，他的心思不在於住持之位。』意思是應當挑選能夠說法的人。大家一致認為第二座可以。但還是先請出道簡禪師，認為道簡禪師一定會推辭。道簡禪師因為早就接受了記莂，於是就帶領大眾演說佛法。主事僧非常沮喪。道簡禪師察覺到了，一天晚上就逃走了。那天晚上，安樂樹神號啕大哭。第二天早上，大家追到麥莊，懺悔過錯，把他迎了回來。聽到空中連續發出聲音說：『和尚來了！』僧人問道：『什麼是和尚？』
【English Translation】 English version Master Zhao said, 'A short-distance peddler, one who vainly boasts of books and swords, a monk intends to speak.' Master Zhao said, 'The sword and armor have not yet been deployed, and the thief's identity is already exposed.'
Historical Note (Editor's note: The lineage of Yunju Temple is that Tong'an Pi transmitted to Fengqi Zhi, Fengqi Zhi transmitted to Liangshan Guan, and Liangshan Guan transmitted to Taiyang Xuan. The birth and death dates of Pi and Zhi are not recorded in the 'Transmission of the Lamp' and other books. Examining Taiyang Xuan, according to records, Liangshan Guan passed away in the third year of Xianping (1000 AD) during the reign of Emperor Zhenzong of Song, bid farewell to the stupa and left the mountain, and went to Taiyang Mountain to visit Chan Master Jian. Chan Master Jian happily gave up the abbot's position and asked him to preside over it. From this, it can be known that Liangshan Ji passed away around the third year of Xianping. From the third year of Tianfu (903 AD) during the reign of Emperor Zhaozong of Tang to the third year of Xianping (1000 AD) during the reign of Emperor Zhenzong of Song, there are more than ninety years. And the three generations of Tong'an, Fengqi, and Liangshan, each generation is about thirty years. This is used to determine the transmission of the sect. Although the details are omitted and the subtle points are difficult to verify, the general meaning is still clear and not lost. It is temporarily recorded and waiting for future generations to verify.)
Chan Master Daojian succeeded to the abbotship of Yunju Temple.
Chan Master Daojian was from Fanyang. He was tonsured and ordained as a monk at a young age and received the full precepts. He traveled extensively to various monasteries. Later, he visited Yunju Temple and talked with Chan Master Yunju for three days, and Chan Master Yunju valued him very much. He admonished him to practice diligently and serve the public. Therefore, Chan Master Daojian personally operated the well and mortar, and chopped wood and cooked with everyone, and managed the affairs of the monastery, but still did not forget to study the ancient and modern Buddhist teachings, and everyone did not notice. Because his monastic seniority was the highest, he was the first seat in the hall. Previously, the spirit of Dongshan in Gao'an was very effective. When Chan Master Yunju lived in Sanfeng, the spirit accepted his service. Later, when Chan Master Yunju came to Yunju Temple, the spirit also followed and lived under a dead tree, and the tree became lush as a result. It is called the Anle Tree Spirit. When Chan Master Yunju was about to pass away, the chief monk reported: 'If you, the abbot, pass away, who can succeed you?' Chan Master Yunju said, 'Daojian, the chief of the hall, his mind is not on the abbot's position.' It means that someone who can preach the Dharma should be selected. Everyone agreed that the second seat was suitable. But first, please invite Chan Master Daojian, thinking that Chan Master Daojian will definitely decline. Chan Master Daojian, because he had already received the prediction, led the public to expound the Dharma. The chief monk was very frustrated. Chan Master Daojian noticed it and fled one night. That night, the Anle Tree Spirit wailed loudly. The next morning, everyone chased to Maizhuang, repented of their mistakes, and welcomed him back. They heard voices continuously in the air saying: 'The abbot is coming!' A monk asked: 'What is the abbot?'
家風。曰隨處得自在。問維摩豈不是金粟如來。曰是。曰為甚麼卻在釋迦會下聽法。曰他不爭人我。問路逢猛虎時如何。曰千人萬人不逢。為甚麼阇黎偏逢。問孤峰獨宿時如何。曰閑卻七間僧堂不宿。阿誰教汝孤峰獨宿。問古人云。若保任此事。直須向高高山頂立。深深海底行。意旨如何。曰高峰深海。迥絕孤危。似汝閨閣中軟暖么。簡契悟精深。履踐明驗對機應物。度越格量。天下宗師之。壽八十餘。無疾而化。
甲子天祐元年(八月朱全忠弒帝于椒殿。立太子祝為昭宣帝。雖立而不改元。仍稱天祐)○(此後唐末並五代注紀)。
乙丑二年。
禪師長沙下四明雪竇常通寂。
通嗣長沙岑。住雪竇。郁然盛化。七月集眾。焚香付囑訖。合掌而逝。
丙寅三年。
禪師幼璋住瑞龍。
璋受白水仁心印。住靜天臺。值浙東饑疫。璋于溫臺明三郡。收瘞遺骨數千。時謂悲增大士。錢王建瑞龍寺。請璋住持。
禪師慧棱住招慶。
棱往來雪峰玄沙二十年。坐破七個蒲團。不明此事。一日捲簾。忽大悟曰。也大差。也大差。捲起簾來見天下。有人問我是何宗。拈起拂子劈口打。峰舉謂沙曰。此子徹也。曰未可。此是意識著述。更須勘過始得。至晚。峰謂棱曰。備頭陀
【現代漢語翻譯】 現代漢語譯本 家風。有人問：『如何才能隨處自在？』禪師回答：『隨處都能自在。』又問：『維摩詰（Vimalakirti，一位著名的在家菩薩）豈不就是金粟如來（King Su如來，過去佛的名字）嗎？』禪師答：『是。』又問：『那為什麼他還要在釋迦牟尼（Sakyamuni，佛教的創始人）的法會上聽法呢？』禪師答：『他不與人爭論是非人我。』又問：『路上遇到猛虎時該怎麼辦？』禪師答：『千人萬人也遇不到。』（那人反問）『為什麼唯獨我遇到？』又問：『獨自住在孤峰上時該如何？』禪師答：『空閑著七間僧房不住，是誰教你獨自住在孤峰上的？』又問：『古人說，若要保任此事（指開悟），必須站在高高的山頂，行在深深的海底，這話是什麼意思？』禪師答：『高峰深海，迥然隔絕，孤立而危險，難道像你閨房中那樣柔軟溫暖嗎？』簡契悟性精深，實踐明驗，應機對物，超越常人的度量，是天下的宗師。享年八十多歲，無疾而終。 甲子天祐元年（904年）（八月，朱全忠在椒殿弒殺皇帝，立太子祝為昭宣帝，雖然即位卻沒有改年號，仍然沿用天祐）。（以下是唐朝末年和五代的記載）。 乙丑天祐二年（905年）。 禪師長沙下四明雪竇常通圓寂。 常通繼承了長沙岑的法脈，住在雪竇寺，弘揚佛法非常興盛。七月，召集僧眾，焚香囑咐完畢，合掌去世。 丙寅天祐三年（906年）。 禪師幼璋住在瑞龍寺。 幼璋接受了白水仁心的印可，住在靜天臺。正值浙東發生饑荒和瘟疫，幼璋在溫州、臺州、明州三郡，收埋了數千具遺骨，當時人們稱他為悲增大士（Mahasattva of Great Compassion，具有大慈悲的菩薩）。錢王建造瑞龍寺，請幼璋擔任住持。 禪師慧棱住在招慶寺。 慧棱往來於雪峰義存（Xuefeng Yicun）和玄沙師備（Xuansha Shibei）處二十年，坐破了七個蒲團，仍然不明白此事。一天，捲起簾子，忽然大悟，說：『也太差了，也太差了，捲起簾子就能看見天下。』有人問我是什麼宗派，就拿起拂塵劈頭蓋臉地打。雪峰義存舉這件事告訴玄沙師備，說：『這人徹悟了。』玄沙師備說：『還不能這麼說，這只是意識上的著述，還需要進一步勘驗才行。』到了晚上，雪峰義存對慧棱說：『備頭陀（Bei the ascetic）……』
【English Translation】 English version A family tradition. Someone asked: 'How can one be at ease everywhere?' The Chan master replied: 'Be at ease everywhere.' Someone asked: 'Isn't Vimalakirti (Vimalakirti, a famous lay Bodhisattva) King Su Tathagata (King Su Tathagata, the name of a past Buddha)?' The Chan master replied: 'Yes.' Someone asked: 'Then why does he still listen to the Dharma under Sakyamuni (Sakyamuni, the founder of Buddhism)?' The Chan master replied: 'He does not argue with others about right and wrong.' Someone asked: 'What should I do when I encounter a fierce tiger on the road?' The Chan master replied: 'Thousands of people may not encounter one.' (The person retorted) 'Why do I encounter one?' Someone asked: 'What should I do when I live alone on a solitary peak?' The Chan master replied: 'Leaving the seven vacant rooms unoccupied, who taught you to live alone on a solitary peak?' Someone asked: 'The ancients said, if you want to maintain this matter (referring to enlightenment), you must stand on the top of a high mountain and walk in the depths of the sea. What does this mean?' The Chan master replied: 'High peaks and deep seas are isolated and dangerous. Is it as soft and warm as in your boudoir?' Jianqi's understanding is profound, his practice is clear, he responds to situations appropriately, and he surpasses ordinary people's measurements. He is a master of the world. He lived to be over eighty years old and died without illness. In the first year of Tianyou of the Jiazi year (904 AD) (In August, Zhu Quanzhong assassinated the emperor in the Pepper Palace and established the crown prince Zhu as Emperor Zhaoxuan. Although he ascended the throne, he did not change the reign title and continued to use Tianyou). (The following are records from the late Tang Dynasty and the Five Dynasties). In the second year of Tianyou of the Yichou year (905 AD). Chan Master Changtong of Siming Xuedou under Changsha passed away. Changtong inherited the Dharma lineage of Changsha Cen and lived in Xuedou Temple, where he vigorously promoted Buddhism. In July, he gathered the monks, burned incense, gave instructions, and passed away with his palms together. In the third year of Tianyou of the Bingyin year (906 AD). Chan Master Youzhang lived in Ruilong Temple. Youzhang received the approval of Baishui Renxin and lived in Jing Tiantai. During a famine and plague in eastern Zhejiang, Youzhang collected and buried thousands of remains in the three prefectures of Wenzhou, Taizhou, and Mingzhou. At that time, people called him the Mahasattva of Great Compassion (Mahasattva of Great Compassion, a Bodhisattva with great compassion). King Qian built Ruilong Temple and invited Youzhang to be the abbot. Chan Master Huiling lived in Zhaoqing Temple. Huiling went back and forth between Xuefeng Yicun (Xuefeng Yicun) and Xuansha Shibei (Xuansha Shibei) for twenty years, wearing out seven meditation cushions, but still did not understand this matter. One day, he rolled up the curtain and suddenly realized, saying: 'It's too far off, it's too far off. Rolling up the curtain, I can see the world.' Someone asked what sect I belonged to, and I would pick up the whisk and hit them in the face. Xuefeng Yicun told Xuansha Shibei about this, saying: 'This person has thoroughly understood.' Xuansha Shibei said: 'It cannot be said that yet. This is just a description of consciousness and needs further examination.' In the evening, Xuefeng Yicun said to Huiling: 'Bei the ascetic (Bei the ascetic) ...'
未肯汝在。棱乃頌曰。萬象之中獨露身。惟人自肯乃方親。昔時謬向途中覓。今日看來火里冰。峰乃曰。不可更是意識著述。泉州刺史王延彬。請棱住招慶。開堂日。彬朝服趨侍。曰請師說法。曰還聞么。彬設拜。棱曰。雖然如此。恐有人不肯。僧問。如何是正法眼。棱曰。有愿不撒沙。
祥符蔭曰。靈云勤見桃花悟道。玄沙曰。諦當甚諦當。敢保老兄未徹在。香嚴閑擊竹了悟。仰山曰。更須勘過始得。棱公坐破七個蒲團。捲簾徹見天下。而玄沙猶恐其屬意識邊事。古人師友之間。不肯輕易放過如此。真玉火三日而見性。詎不信夫。
禪師文邃住欽山。
邃嗣洞山祖。住澧州欽山。一日巨良來參。問一鏃破三關時。如何曰放出關中主看。曰恁么則知過必改。曰更待何時。曰好只箭。放不著。所在。便出。邃曰。且來。阇黎。良回首。邃下禪床擒住曰。一鏃破三關即且置。試為欽山發箭看。良擬議。邃打七棒曰。且聽這亂統漢。疑三十年。
丁卯四年 (四月以後。梁開平元年。是歲唐亡。梁晉岐淮南。西川凡五國。吳越。湖南。荊南。福建。嶺南。凡五鎮)○(是歲晉岐淮南。仍稱唐天祐。西川稱天覆。余皆稟梁正朔)。
禪師德謙住明招山。
謙受羅山印記。不滯一隅。激揚
【現代漢語翻譯】 現代漢語譯本： 不肯認可你所說的。棱於是作頌說：『在萬象之中，唯獨真性顯露自身，只有人自己肯認，才能真正親近。過去錯誤地在途中尋覓，今天看來，就像在火中尋找冰一樣。』峰說：『不可再用意識去著述。』泉州刺史王延彬，請棱住持招慶。開堂之日，王延彬身穿朝服前來侍奉，說：『請師父說法。』棱說：『還聽得見嗎？』王延彬行設拜禮。棱說：『雖然如此，恐怕有人不肯認可。』有僧人問：『如何是正法眼？』棱說：『有愿之人不撒沙。』
祥符蔭說：靈云因為見到桃花而悟道，玄沙說：『確實是這樣，確實是這樣，但我敢保證老兄你還沒有徹底領悟。』香嚴因為閑暇時敲擊竹子而了悟，仰山說：『更須勘驗過了才可以。』棱公坐破了七個蒲團，捲起簾子徹底看清了天下，而玄沙還恐怕他屬於意識邊的事情。古人師友之間，不肯輕易放過，就是這樣。真玉經過火燒三天才能顯出本性，難道不值得相信嗎？
禪師文邃住持欽山。
文邃繼承了洞山祖的法脈，住持澧州欽山。一日，巨良前來參拜，問：『一箭射破三關時，如何？』文邃說：『放出關中的主人來看。』巨良說：『這樣則知錯必改。』文邃說：『更待何時？』巨良說：『好箭，放不著所在。』說完便要出去。文邃說：『且慢，阇黎（梵語，意為弟子）。』巨良回頭。文邃下禪床擒住他說：『一箭射破三關姑且放下，試為欽山發箭看看。』巨良猶豫不決。文邃打了他七棒說：『且聽這亂統漢，疑惑了三十年。』
丁卯四年（887年）（四月以後，梁開平元年（907年），是年唐朝滅亡。梁、晉、岐、淮南、西川共五個國家，吳越、湖南、荊南、福建、嶺南共五個鎮）○（是年晉、岐、淮南，仍然沿用唐朝天祐年號，西川沿用天覆年號，其餘都用梁朝的正朔）。
禪師德謙住持明招山。
德謙接受了羅山的印記，不滯留在一個角落，激揚佛法。
【English Translation】 English version: 'Not willing to acknowledge what you say.' Leng then composed a verse, saying: 'Within the myriad phenomena, the true nature alone reveals itself. Only when people themselves are willing to acknowledge it can they truly be close. In the past, I mistakenly sought it on the road; today, it seems like searching for ice in fire.' Feng said: 'Do not further engage in descriptions based on consciousness.' Wang Yanbin, the prefect of Quanzhou, invited Leng to reside at Zhaoqing. On the day of the opening ceremony, Wang Yanbin, dressed in court attire, came to attend, saying: 'Please, Master, preach the Dharma.' Leng said: 'Can you still hear it?' Wang Yanbin made a prostration. Leng said: 'Even so, I fear that some people may not be willing to acknowledge it.' A monk asked: 'What is the Eye of the True Dharma?' Leng said: 'Those who have vows do not scatter sand.'
Xiangfu Yin said: Lingyun attained enlightenment upon seeing the peach blossoms. Xuansha said: 'Indeed, it is so, indeed it is so, but I dare say that you, my brother, have not thoroughly understood it.' Xiangyan attained enlightenment by idly striking bamboo. Yangshan said: 'It must be examined further before it is acceptable.' Master Leng sat through seven cattail mats, rolled up the curtain and thoroughly saw the world, yet Xuansha still feared that it belonged to the realm of consciousness. The ancients, between teachers and friends, were unwilling to let go so easily. Truly, genuine jade reveals its nature after being burned in fire for three days. Is it not to be believed?
Chan Master Wensui resided at Qinshan.
Wensui inherited the Dharma lineage of Dongshan Zu, residing at Qinshan in Lizhou. One day, Juliang came to visit, asking: 'When one arrow pierces through three barriers, what then?' Wensui said: 'Release the master within the barriers to see.' Juliang said: 'In that case, knowing the mistake, one must correct it.' Wensui said: 'When else would you wait?' Juliang said: 'A good arrow, but it cannot be released to the right place.' Having said that, he was about to leave. Wensui said: 'Wait, Ajari (Sanskrit term for disciple).' Juliang turned his head. Wensui descended from the meditation platform, seized him, and said: 'Setting aside the matter of one arrow piercing through three barriers, try shooting an arrow for Qinshan to see.' Juliang hesitated. Wensui struck him seven times, saying: 'Listen to this chaotic fellow, doubting for thirty years.'
In the fourth year of Dingmao (887 AD) (After the fourth month, the first year of Kaiping of the Liang Dynasty (907 AD). In this year, the Tang Dynasty was overthrown. There were five states: Liang, Jin, Qi, Huainan, and Xichuan. There were five garrisons: Wuyue, Hunan, Jingnan, Fujian, and Lingnan.) ○ (In this year, Jin, Qi, and Huainan still used the Tianyou reign title of the Tang Dynasty, Xichuan used the Tianfu reign title, and the rest all used the official calendar of the Liang Dynasty).
Chan Master Deqian resided at Mingzhao Mountain.
Deqian received the seal of Luoshan, not lingering in one corner, vigorously promoting the Dharma.
玄旨。諸老宿皆畏其敏捷。後學鮮敢當其鋒者。道聲遐播。眾請居婺州明招山。
禪師道怤住鏡清。
怤嗣雪峰。住鏡清。學者奔湊。
禪師行修幽棲四明。
修泉南陳氏子。母夢吞日。驚寤而生。長耳垂肩。異香滿室。七歲不言。或問曰。汝非啞乎。忽應聲曰。不遇作家。徒撞破煙樓耳。人益奇之。比長讀書。過目成誦。旁及內典。遍閱三藏。忽幡然欲遊方外。躡屣名山。至金陵瓦棺寺祝髮受具。參雪峰得受心印。游天臺國清。日憩巖畔。猛虎巨蛇往來左右。馴擾不去。至四明。獨棲松下。天花紛雨。又趺坐黃尾巖。結茅為蓋。百鳥銜花。所坐盤石。當膝處成坳。
戊辰(晉岐淮南稱唐天祐五年。梁開平二年。蜀王建武成元年。是歲西川稱蜀)。
禪師德山下福州雪峰真覺大師義存寂。
存住雪峰。道滿天下。僖宗欽風。錫真覺大師之號。並紫袈裟。閩主大加隆禮。問法投誠。將寂之前。自製塔銘。並序。三月示疾。閩主遣醫進藥。存曰。吾非疾也。竟不服藥。遺偈付囑。五月二日。朝游藍田。暮歸澡身。中夜入滅。壽八十七。臘五十九。
禪師雪峰下福州玄沙宗一師備寂。
備嗣雪峰。住梅溪。后居玄沙。一時海眾。皆望風欽服。學徒千人。應機接物。
【現代漢語翻譯】 現代漢語譯本： 玄旨（深奧的宗旨）。諸位老修行都畏懼他的敏捷才思，後來的學人很少有人敢於和他辯論。他的名聲傳播很遠，大家請他居住在婺州（今浙江金華一帶）的明招山。
禪師道怤（音fu）住在鏡清（寺廟名）。
道怤禪師師承雪峰（義存禪師），住在鏡清。求學的僧人蜂擁而至。
禪師行修在幽靜的四明山修行。
修禪師是泉州陳氏的兒子。他的母親夢見吞下太陽，驚醒后就生下了他。他長著長長的耳朵，垂到肩膀，整個房間都充滿了奇異的香味。七歲時，他不說話。有人問他說：『你不是啞巴嗎？』他突然應聲說：『不遇到真正的內行，只是白白撞破煙樓罷了。』人們更加覺得他奇異。等到長大後讀書，看過一遍就能背誦。廣泛涉獵佛教經典，遍閱三藏（經、律、論）。忽然幡然醒悟，想要遊歷四方。穿著鞋子走遍名山。到金陵（今江蘇南京）的瓦棺寺剃度受戒。參拜雪峰義存禪師，得到心印。遊歷天臺山國清寺，每天在巖石旁邊休息。猛虎巨蛇在他左右來來往往，非常馴服，不肯離去。到達四明山，獨自在松樹下居住。天空中紛紛揚揚地落下花朵。又在黃尾巖上盤腿而坐，用茅草搭蓋。百鳥銜來花朵。他所坐的盤石，在膝蓋處都磨出了凹陷。
戊辰年（908年，晉岐淮南稱唐天祐五年，梁開平二年，蜀王建武成元年，當年西川自稱蜀）。
禪師德山（宣鑒）門下福州雪峰真覺大師義存圓寂。
義存禪師住在雪峰山，他的道行傳遍天下。僖宗（李儇）皇帝欽佩他的風範，賜予他『真覺大師』的稱號，以及紫袈裟。閩王（王審知）對他非常尊敬，向他請教佛法，真心歸順。臨近圓寂之前，親自撰寫塔銘，並作序。三月，他生病了。閩王派醫生送藥給他。義存禪師說：『我不是生病。』最終沒有服藥。留下遺偈進行囑託。五月二日，早上游覽藍田，傍晚回來洗澡，半夜圓寂。享年八十七歲，僧臘五十九年。
禪師雪峰（義存）門下福州玄沙宗一師備圓寂。
宗一禪師師承雪峰義存，住在梅溪，後來居住在玄沙。當時海內僧眾，都望風欽佩。學徒有千人之多，他隨機應變地接引眾生。
【English Translation】 English version: He deeply understood the profound principles (Xuan Zhi). All the senior monks feared his quick wit, and few later learners dared to argue with him. His reputation spread far and wide, and everyone invited him to reside at Mingzhao Mountain in Wuzhou (present-day Jinhua area, Zhejiang Province).
Chan Master Daofu resided at Jingqing (temple name).
Chan Master Daofu was a successor of Xuefeng (Chan Master Yicun), residing at Jingqing. Scholars flocked to him.
Chan Master Xingxiu practiced in the secluded Siming Mountains.
Chan Master Xiu was the son of the Chen family of Quanzhou. His mother dreamed of swallowing the sun and gave birth to him after waking up in surprise. He had long ears that drooped to his shoulders, and the entire room was filled with an unusual fragrance. He did not speak until he was seven years old. Someone asked him, 'Are you mute?' He suddenly replied, 'Without encountering a true expert, one would only be breaking through a smoky tower in vain.' People found him even more extraordinary. When he grew up and studied, he could recite after reading once. He extensively studied Buddhist scriptures, reading through the Tripitaka (Sutras, Vinaya, and Shastras). Suddenly, he had an epiphany and wanted to travel around. He walked through famous mountains in his shoes. He went to Waguan Temple in Jinling (present-day Nanjing, Jiangsu Province) to shave his head and receive ordination. He visited Xuefeng Yicun Chan Master and received the mind seal. He traveled to Guoqing Temple on Mount Tiantai, resting by the rocks every day. Fierce tigers and giant snakes came and went around him, very tame and unwilling to leave. Arriving at Siming Mountain, he lived alone under the pine trees. Flowers fell from the sky in abundance. He also sat cross-legged on Huangwei Rock, building a thatched roof. Hundreds of birds brought flowers in their mouths. The flat rock he sat on had depressions formed where his knees were.
In the year Wuchen (908 AD, during which Jinqi Huainan claimed the fifth year of Tianyou of the Tang Dynasty, Liang claimed the second year of Kaiping, and Wang Jian of Shu claimed the first year of Wucheng; in that year, Xichuan claimed to be Shu).
Chan Master Yicun, the True Enlightenment Master of Xuefeng under the lineage of Deshan (Xuanjian), passed away.
Chan Master Yicun resided at Xuefeng Mountain, and his teachings spread throughout the world. Emperor Xizong (Li Xuan) admired his demeanor and bestowed upon him the title 'True Enlightenment Master' and a purple kasaya. The King of Min (Wang Shenzhi) greatly respected him, seeking his teachings and sincerely submitting. Before his passing, he personally wrote his stupa inscription and preface. In March, he fell ill. The King of Min sent a doctor to give him medicine. Chan Master Yicun said, 'I am not ill.' He ultimately did not take the medicine. He left a final verse with instructions. On May 2nd, he visited Lantian in the morning, returned to bathe in the evening, and passed away in the middle of the night. He lived to be eighty-seven years old, with fifty-nine years as a monk.
Chan Master Zongyi of Xuansha in Fuzhou, under the lineage of Xuefeng (Yicun), passed away.
Chan Master Zongyi was a successor of Xuefeng Yicun, residing at Meixi, and later residing at Xuansha. At that time, all the monks in the country admired him. He had thousands of disciples, and he skillfully guided beings according to their needs.
垂三十年。十一月二十七日。示疾而化。壽七十五。臘四十四。賜號宗一。
文偃禪師遍參諸方至靈樹為第一座尋嗣其席。
偃受法印于雪峰后。出嶺遍謁諸方。激揚辨論。到九江尚書陳操問。儒書中即不問。三乘十二分教自有么主。作么生是衲僧行腳事。曰尚書曾問幾人來。曰即今問上座。曰即今且置。作么生是教意。曰黃卷赤軸。曰這個是語言文字。作么生是教意。曰口欲談而詞喪。心欲緣而慮亡。曰口欲談而詞喪。為對有言。心欲緣而慮亡。為對妄想。作么生是教意。操無語。偃曰。見說尚書看法華經。是否。曰是。曰經中道一切治生產業。皆與實相不相違背。且道非非想天。有幾人退位。操又無語。偃尚。書誓且莫草草。三經五論。師僧拋卻。特入叢林十年二十年。尚不奈何。尚書又爭得會。操禮拜曰。某甲罪過。最後到曹溪禮祖塔。(作長興元年者誤)靈樹知聖敏。請為第一座。先是敏不請首座。有勸請者。但曰。我首座已出家。久之又請。曰我首座已行腳悟道。久之又請。曰我首座已廣嶺矣。忽一日令擊鐘接首座。眾皆出迓。偃果至。敏迎笑曰。奉遲甚久。何來暮。即命之。偃亦不辭而就職。俄廣主劉王將興兵。就敏決可否。敏前知。手封奩子語侍者曰。王來。出以似之。乃就坐而逝。王至
【現代漢語翻譯】 現代漢語譯本 垂三十年（具體時間待考）。十一月二十七日，示疾圓寂，享年七十五歲，僧臘四十四年，賜謚號「宗一」。 文偃禪師廣泛參訪各地禪師，到靈樹禪寺時擔任第一座（寺院中僅次於住持的職位），不久便繼承了靈樹禪寺住持的位子。 文偃禪師在雪峰禪師處得受法印后，便出山遊歷各地，與人激烈辯論。到達九江時，尚書陳操問道：『儒家的書籍暫且不問，三乘十二分教（佛教經典的總稱）有主人嗎？什麼是僧人行腳參訪的事情？』文偃禪師說：『尚書曾問過多少人？』陳操說：『現在問上座您。』文偃禪師說：『現在暫且放下，什麼是教義？』陳操說：『黃卷赤軸（指精美的書籍）。』文偃禪師說：『這個是語言文字，什麼是教義？』陳操說：『口欲言而詞喪，心欲緣而慮亡。』文偃禪師說：『口欲言而詞喪，是爲了應對有言語；心欲緣而慮亡，是爲了應對妄想。什麼是教義？』陳操無言以對。文偃禪師說：『聽說尚書您看《法華經》，是嗎？』陳操說：『是。』文偃禪師說：『經中說一切治生產業，都與實相不相違背。那麼請問，非非想天（佛教中最高的天界）有幾人退位？』陳操再次無言以對。文偃禪師說：『尚書您千萬不要草率，三經五論，師僧們都拋棄了，特意進入叢林十年二十年，尚且不能領會，尚書您又怎麼能夠領會呢？』陳操禮拜說：『我罪過。』最後文偃禪師到曹溪禮拜六祖慧能的塔。（記載為長興元年（930年）是錯誤的）靈樹知聖敏禪師請文偃禪師擔任第一座。先前，知聖敏禪師不請首座，有人勸請時，知聖敏禪師總是說：『我的首座已經出家了。』過了很久又有人勸請，知聖敏禪師說：『我的首座已經行腳悟道了。』過了很久又有人勸請，知聖敏禪師說：『我的首座已經在廣嶺了。』忽然有一天，知聖敏禪師命令敲鐘迎接首座，眾人都出去迎接，文偃禪師果然到了。知聖敏禪師笑著迎接說：『等候很久了，怎麼來得這麼晚？』立即任命文偃禪師為首座。文偃禪師也不推辭就職。不久，廣主劉王將要興兵，就此事向知聖敏禪師請示吉兇。知聖敏禪師事先知道，用手封好一個匣子，告訴侍者說：『劉王來了，把這個給他看。』然後就坐化圓寂了。劉王到了
【English Translation】 English version He passed away after being ill on the 27th day of the eleventh month, after thirty years (specific time needs further investigation). He was 75 years old, with 44 years as a monk. He was granted the posthumous title 'Zongyi'. Chan Master Wenyan widely visited various Chan masters. When he arrived at Ling Shu Monastery, he became the First Seat (the position second only to the abbot in the monastery), and soon after, he inherited the position of abbot of Ling Shu Monastery. After Chan Master Wenyan received the Dharma seal from Chan Master Xuefeng, he went out to travel and debated fiercely with people everywhere. When he arrived in Jiujiang, Minister Chen Cao asked: 'The Confucian books will not be asked for the time being. Do the Three Vehicles and Twelve Divisions of Teachings (a general term for Buddhist scriptures) have a master? What is the matter of a monk's pilgrimage?' Chan Master Wenyan said: 'How many people has the Minister asked?' Chen Cao said: 'I am asking you, the senior monk, now.' Chan Master Wenyan said: 'Let's put it aside for now. What is the meaning of the teachings?' Chen Cao said: 'Yellow scrolls and red axes (referring to exquisite books).' Chan Master Wenyan said: 'This is language and words. What is the meaning of the teachings?' Chen Cao said: 'The mouth wants to speak but the words are lost; the mind wants to connect but the thoughts are gone.' Chan Master Wenyan said: 'The mouth wants to speak but the words are lost, is to deal with words; the mind wants to connect but the thoughts are gone, is to deal with delusions. What is the meaning of the teachings?' Chen Cao was speechless. Chan Master Wenyan said: 'I heard that you, Minister, read the Lotus Sutra, is that so?' Chen Cao said: 'Yes.' Chan Master Wenyan said: 'The sutra says that all productive industries are not contrary to the true nature. Then, how many people have retired from the Heaven of Neither Perception Nor Non-Perception (the highest heaven in Buddhism)?' Chen Cao was speechless again. Chan Master Wenyan said: 'Minister, don't be careless. The monks have abandoned the Three Sutras and Five Treatises, and even if they deliberately enter the monastery for ten or twenty years, they still cannot comprehend it. How can you comprehend it?' Chen Cao bowed and said: 'I am guilty.' Finally, Chan Master Wenyan went to Cao Xi to pay homage to the pagoda of the Sixth Patriarch Huineng. (The record of the first year of Changxing (930 AD) is wrong.) Chan Master Zhisheng Min of Ling Shu Monastery invited Chan Master Wenyan to be the First Seat. Previously, Chan Master Zhisheng Min did not invite the First Seat. When someone persuaded him to invite, Chan Master Zhisheng Min always said: 'My First Seat has already become a monk.' After a long time, someone persuaded him again, and Chan Master Zhisheng Min said: 'My First Seat has already gone on a pilgrimage and attained enlightenment.' After a long time, someone persuaded him again, and Chan Master Zhisheng Min said: 'My First Seat is already in Guangling.' Suddenly one day, Chan Master Zhisheng Min ordered to ring the bell to welcome the First Seat. Everyone went out to welcome him, and Chan Master Wenyan arrived as expected. Chan Master Zhisheng Min greeted him with a smile and said: 'I have been waiting for a long time. Why are you so late?' He immediately appointed Chan Master Wenyan as the First Seat. Chan Master Wenyan did not decline and took office. Soon after, Lord Liu of Guang was about to raise troops and asked Chan Master Zhisheng Min about the good or bad fortune of this matter. Chan Master Zhisheng Min knew in advance, sealed a box with his hand, and told the attendant: 'When Lord Liu comes, show him this.' Then he sat down and passed away. Lord Liu arrived.
。聞敏已化。大驚。問和尚何時得疾。曰師不曾有疾。適封一奩子。令候王至。王開奩得一帖子云。人天眼目。堂中首座。乃敕刺史何希范。具疏禮請偃。繼其法席。
禪師慧球嗣席安國。
球莆田人。玄沙室中。參訊居首。因問如何是第一月。沙曰。用汝個月作么。球從此悟入。沙將示滅。閩帥王公遣子至。問疾。仍請密示。繼踵說法者誰。沙曰。球子得。王默記遺旨。乃問鼓山臥龍。法席孰當其任。山舉城下宿德。具道眼者十有二人。皆堪出世。亦默之。至開堂日。官僚與僧侶。俱會法筵。王忽問眾曰。誰是球上座。於是眾人指出。王便請球住安國禪院。上堂。我此間粥飯因緣。為兄弟舉唱。終是不常。欲得省要。卻是山河大地。與汝發明。其道既常。亦能究竟。若從文殊門入者。一切無為。土木瓦石。助汝發機。若從觀音門入者。一切音響。蝦蟆蚯蚓。助汝發機。若從普賢門入者。不動步而到。以此三門。方便示汝。如將一隻折箸。攪大海水。令彼魚龍。知水為命。會么。若無智眼而審諦之。任彼百般巧妙。不為究竟。
師䖍禪師自青林遷住洞山。
䖍參洞山。山問近離甚處。曰武林。曰武林法道何似此間。曰胡地冬抽筍。曰別甑炊香飯。供養於此人。䖍拂袖便出。山曰。此子向後走
【現代漢語翻譯】 現代漢語譯本： 聞敏已經火化。王大吃一驚，問和尚（指雲門文偃禪師）什麼時候得的病。文偃禪師說：『我沒有生病。』 適才封好一個盒子，讓等候閩王（王審知）到來。閩王打開盒子，得到一個帖子，上面寫著：『人天眼目，堂中首座。』 於是命令刺史何希范，準備奏章，以禮聘請文偃禪師，繼承他的法席。
禪師慧球繼承安國寺的法席。
慧球是莆田人，在玄沙師備禪師的門下，參禪問訊總是排在首位。一次，慧球問：『如何是第一月？』 玄沙禪師說：『要你的那個月亮做什麼？』 慧球從此領悟。玄沙禪師將要示寂時，閩帥王審知的兒子前來問候病情，並私下請示，誰可以繼承禪師的衣缽說法。玄沙禪師說：『慧球可以。』 閩王默默記下遺囑。於是詢問鼓山臥龍禪師，法席應該由誰來擔任。臥龍禪師舉薦城下有德行、具有道眼的和尚十餘人，都堪以出世。閩王沒有作聲。到了開堂之日，官僚和僧侶都聚集在法會。閩王忽然問大眾：『誰是慧球上座？』 於是眾人指出了慧球。閩王便請慧球住持安國禪院。慧球上堂說法：『我在這裡講粥飯因緣，為各位兄弟舉揚，終究不是常法。想要簡要的，卻是山河大地，與你們發明真理。這個道既然是常，也就能究竟。如果從文殊菩薩的法門進入，一切無為，土木瓦石，都能幫助你啓發機智。如果從觀音菩薩的法門進入，一切音響，蝦蟆蚯蚓，都能幫助你啓發機智。如果從普賢菩薩的法門進入，不用動步就能到達。用這三個法門，方便地指示你們，就像用一隻折斷的筷子，攪動大海水，讓那些魚龍，知道水是它們的生命。明白了嗎？如果沒有智慧的眼睛來審視它，任憑它百般巧妙，也不能達到究竟。』
師䖍禪師從青林寺遷居到洞山。
師䖍禪師參拜洞山良價禪師，洞山禪師問：『最近從哪裡來？』 師䖍禪師回答：『武林。』 洞山禪師問：『武林的佛法道風和這裡相比如何？』 師䖍禪師回答：『胡地冬天抽筍。』 洞山禪師說：『另外用甑蒸香飯，供養這個人。』 師䖍禪師拂袖便走。洞山禪師說：『這個孩子以後會走的』
【English Translation】 English version: Wen Min had already been cremated. The king was greatly surprised and asked when the monk (referring to Yunmen Wenyan Zen Master) had fallen ill. Zen Master Wenyan said, 'I have not been ill.' Just now, I sealed a box and instructed to wait for the arrival of King Min (Wang Shenzhi). King Min opened the box and found a note that read: 'Eyes of humans and gods, head seat in the hall.' Thereupon, he ordered the prefect He Xifan to prepare a memorial and respectfully invite Zen Master Wenyan to succeed his Dharma seat.
Zen Master Huiqiu succeeded the Dharma seat at Anguo Temple.
Huiqiu was a native of Putian. In the hall of Xuansha Shibei Zen Master, he always took the lead in Zen inquiry. Once, Huiqiu asked, 'What is the first moon?' Zen Master Xuansha said, 'What do you want your moon for?' Huiqiu attained enlightenment from this. When Zen Master Xuansha was about to pass away, the son of Marshal Wang Shenzhi of Min came to inquire about his illness and secretly asked who could succeed the Zen Master's mantle and preach the Dharma. Zen Master Xuansha said, 'Huiqiu can.' King Min silently remembered the will. Thereupon, he asked Zen Master Wolong of Gushan who should take on the Dharma seat. Zen Master Wolong recommended more than ten monks under the city who had virtue and the eye of the Dao, all of whom were worthy of appearing in the world. King Min remained silent. On the day of the opening of the hall, officials and monks gathered at the Dharma assembly. King Min suddenly asked the assembly, 'Who is the senior monk Huiqiu?' Thereupon, the crowd pointed out Huiqiu. King Min then invited Huiqiu to reside at Anguo Zen Temple. Huiqiu ascended the hall and said, 'I am speaking about the causes and conditions of porridge and rice here, raising it for you brothers, but it is ultimately not the constant Dharma. If you want the essentials, it is the mountains, rivers, and earth that reveal the truth to you. Since this Dao is constant, it can also be ultimate. If you enter through the gate of Manjusri Bodhisattva, all non-action, earth, wood, tiles, and stones can help you ignite your wisdom. If you enter through the gate of Avalokitesvara Bodhisattva, all sounds, toads, and earthworms can help you ignite your wisdom. If you enter through the gate of Samantabhadra Bodhisattva, you can arrive without moving a step. Using these three gates, I conveniently show you, like using a broken chopstick to stir the ocean, letting those fish and dragons know that water is their life. Do you understand? If you do not have the eye of wisdom to examine it carefully, no matter how ingenious it is, it will not lead to the ultimate.'
Zen Master Shiqian moved from Qinglin Temple to Dongshan.
Zen Master Shiqian visited Zen Master Liangjie of Dongshan. Zen Master Dongshan asked, 'Where have you come from recently?' Zen Master Shiqian replied, 'Wulin.' Zen Master Dongshan asked, 'How is the Dharma way in Wulin compared to here?' Zen Master Shiqian replied, 'Bamboo shoots sprout in winter in the barbarian lands.' Zen Master Dongshan said, 'I will cook fragrant rice in a separate pot to offer to this person.' Zen Master Shiqian flicked his sleeves and left. Zen Master Dongshan said, 'This child will walk away in the future.'
殺天下人在。一日䖍栽松次。有從䖍乞偈。䖍作偈曰。亭亭三尺餘。鬱鬱覆青草。不知何代人。得見此松老。山見偈曰。此第三代洞山主人也。住青林。復遷洞山。凡新到。先令搬柴三轉。然後參堂。
首建雲門宗第一世祖
諱文偃。雪峰嗣。嘉興張氏子。幼依空王寺志澄律師出家。初參睦州尊宿。發明大旨。后造雪峰。深造閫奧。遍參諸方幾二十年。后抵韶州靈樹敏禪師法席。居第一座。尋補住。后遷雲門。
己巳(晉岐淮南稱唐天祐六年梁開平三年)。
大鑒下第七世雲門宗第一世祖首建雲門宗。
發明(書大鑒下第七世。表來源也。書首建。表立宗也)。
祥符蔭曰。向見雲門機用。以為英靈駿發。傑出之土也。今編年曆。詳檢生平。知其蚤脫鞲于睦州。旋蜜證於雪峰。忘餐待問。立雪求知。出嶺遍參諸方名宿。如疏山臥龍歸宗天童鵝湖乾峰等。無一不激揚勘辨。維時天下分崩。云迷霧塞。師乃不避險難。孤䇿遨翔。今讀其遺表。困風霜於十七年間。涉南北于數千里外。始見心猿罷跳。意馬休馳之語。為之神悚淚落。是知師乃百鍊精金。鑄成神鋒。四照。其光芒焰彩。有不望影心服者乎。宋蘇澥序師之錄。有曰。擒縱舒捲。縱橫變化。放開江海。魚龍得游泳之方。把斷乾
【現代漢語翻譯】 現代漢語譯本： 殺了天下人。有一天，䖍（音qián）栽松樹的時候，有人向䖍乞求偈語。䖍作偈語說：『亭亭玉立三尺多，鬱鬱蔥蔥覆蓋青草。不知是什麼年代的人，能夠見到這棵松樹老去。』山見到偈語說：『這是第三代洞山的主人啊。』住在青林，又遷到洞山。凡是新來的，先讓他們搬柴三趟，然後才能參堂。
首建雲門宗第一世祖
諱文偃（雲門宗創始人法號，文偃），是雪峰的嗣法弟子。嘉興張氏之子。小時候依附空王寺的志澄律師出家。最初參拜睦州尊宿，發明大旨。後來拜訪雪峰，深入瞭解精髓。廣泛參訪各方近二十年。後來到達韶州靈樹敏禪師的法席，位居第一座。不久后正式住持。後來遷到雲門。
己巳年（909年，晉岐淮南稱唐天祐六年（909年），梁開平三年（909年））。
大鑒下第七世雲門宗第一世祖首建雲門宗。
發明（書寫大鑒下第七世，表明來源。書寫首建，表明創立宗派）。
祥符蔭說：『以前看到雲門的機鋒妙用，以為是英俊豪邁、傑出的人才。現在查閱編年曆，詳細檢查他的生平，才知道他早就在睦州脫離了束縛，很快在雪峰秘密地印證了。忘記吃飯等待提問，冒著風雪求知。走出山嶺遍參各方名宿，如疏山、臥龍、歸宗、天童、鵝湖、乾峰等，沒有一個不激勵辯論。當時天下分崩離析，雲霧瀰漫。老師不避險難，獨自前往。現在讀他的遺表，困於風霜十七年間，跋涉南北數千里之外，才見到心猿停止跳動，意馬停止奔馳的語句，為此感到震驚落淚。由此可知老師是百鍊精金，鑄成神鋒，光芒四射。他的光芒焰彩，有不望影心服的人嗎？』宋朝蘇澥為老師的語錄作序，有這樣的話：『擒縱舒捲，縱橫變化，放開江海，魚龍得以游泳；把斷乾坤，'
【English Translation】 English version: He killed all the people in the world. One day, when Qian (name of a person) was planting pine trees, someone asked Qian for a verse. Qian composed a verse saying: 'Standing tall, more than three feet, lush and green, covering the grass. I wonder what era's person will see this pine tree grow old.' Shan, upon seeing the verse, said: 'This is the third-generation master of Dongshan.' He lived in Qinglin and later moved to Dongshan. All newcomers were first required to carry firewood three times before attending the hall.
The First Ancestor Who Initially Established the Yunmen Sect
His taboo name was Wenyan (the founder of Yunmen Sect's Dharma name, Wenyan), a Dharma heir of Xuefeng. He was the son of the Zhang family of Jiaxing. As a child, he became a monk under the guidance of Vinaya Master Zhicheng at Kongwang Temple. He initially visited Venerable Muzhou, where he awakened to the great principle. Later, he visited Xuefeng, deeply understanding the essence. He extensively visited various places for nearly twenty years. Later, he arrived at the Dharma seat of Chan Master Lingshu Min in Shaozhou, holding the first seat. Soon after, he officially became the abbot. Later, he moved to Yunmen.
In the year of Ji Si (909 AD, the sixth year of Tianyou (909 AD) during which Jinqi and Huainan claimed the Tang Dynasty, and the third year of Kaiping (909 AD) during the Liang Dynasty).
The First Ancestor of the Yunmen Sect, the seventh generation after Dajian, initially established the Yunmen Sect.
Explanation (Writing 'seventh generation after Dajian' indicates the source. Writing 'initially established' indicates the founding of the sect).
Xiangfu Yin said: 'Previously, when I saw Yunmen's skillful use of language, I thought he was a brilliant and outstanding talent. Now, after consulting the chronological records and examining his life in detail, I realize that he had already broken free from constraints in Muzhou and quickly received secret confirmation in Xuefeng. He forgot to eat while waiting for questions and sought knowledge in the snow. He left the mountains and visited famous monks everywhere, such as Shushan, Wolong, Guizong, Tiantong, Ehu, Qianfeng, etc., none of whom did not engage in stimulating debates. At that time, the world was fragmented, and clouds and fog filled the air. The master did not avoid dangers and traveled alone. Now, reading his posthumous memorial, I see that he was trapped in wind and frost for seventeen years, traveling thousands of miles north and south, before he saw the words 'the mind monkey stops jumping, and the intention horse stops running,' which made me feel shocked and shed tears. From this, we know that the master is refined gold, cast into a divine sword, shining in all directions. Is there anyone who does not admire and submit to his brilliance?' Su Xie of the Song Dynasty wrote a preface to the master's recorded sayings, saying: 'Grasping and releasing, stretching and contracting, changing horizontally and vertically, opening up the rivers and seas, allowing fish and dragons to swim; seizing control of the universe,'
坤。鬼神無行走之路。草木亦當稽首。土石為之放光。本分鉗錘。金聲玉振。崢嶸世界。瓦解冰消。列派分宗。將錯就錯。其知言哉。
禪師居遁出世龍牙。
遁契旨洞山。服勤八載。是年出世龍牙法濟。示眾。夫參玄人。須透過佛祖始得。新豐和尚道。佛祖言教如生冤家。始有參學分。若透不得。即被佛祖謾去。僧問。佛祖還有謾人之心也無。曰汝道江湖還有礙人之心也無。江湖雖無礙人之心。為時人過不得。江湖卻成礙人去。不得道江湖不礙人。佛祖雖無謾人之心。為時人透不得。佛祖卻成謾人去。不得道佛祖不謾人。若透得佛祖過。此人過卻佛祖。若也如是。始體得佛祖意。方與向上人同。如未透得。但學佛學祖。則萬劫無有出期。曰如何得不被祖佛謾去。曰道者直須自悟始得。
招慶慧棱移居長慶。
棱住招慶。受閩主王審知請住福州長慶。上堂。撞著道伴交肩過。一生參學事畢。上堂。我若純舉唱宗乘。須閉卻法堂門。所以道盡法無民。僧問。不怕無民。請師盡法。棱曰。還委落處么。
庚午(晉岐吳稱唐天祐七梁開平四)年。
沙門南嶽惟勁續寶林傳。
勁集光化以來。出世宗師機緣。為續寶林傳。
辛未(晉岐吳稱唐天祐八梁乾化元蜀永平元)年。
【現代漢語翻譯】 坤（卦名）。鬼神沒有行走的道路，草木也應當叩首，土石為之放光。這是本分的錘鍊，發出金玉般的聲音。崢嶸的世界，瓦解冰消。各派分宗，將錯就錯。誰能理解其中的真諦呢？
禪師從隱居中出世，來到龍牙。
遁（禪師名）在洞山（地名或寺名）領悟禪旨，在那裡服侍了八年。這年，他出世來到龍牙法濟（寺名），向大眾開示：『參禪的人，必須超越佛祖才能有所得。』新豐和尚說：『佛祖的言教如同天生的冤家，這樣才會有參學的機會。』如果不能超越，就會被佛祖欺騙。僧人問：『佛祖還有欺騙人的心思嗎？』禪師說：『你說江湖還有阻礙人的心思嗎？江湖雖然沒有阻礙人的心思，但世人卻無法通過，江湖就成了阻礙。不能說江湖不阻礙人。佛祖雖然沒有欺騙人的心思，但世人卻無法領悟，佛祖就成了欺騙。不能說佛祖不欺騙人。』如果能超越佛祖，這個人就超越了佛祖。如果能這樣，才能體會到佛祖的真意，才能與向上的人相同。如果不能超越，只學佛學祖，那麼萬劫也沒有出頭之日。』禪師說：『如何才能不被祖佛欺騙呢？』禪師說：『修行者必須自己領悟才能有所得。』
招慶慧棱（禪師名）移居長慶（寺名）。
慧棱（禪師名）住在招慶（寺名），接受閩主王審知（人名）的邀請，前往福州長慶（寺名）居住。上堂說法：『遇到道友擦肩而過，一生的參學就結束了。』上堂說法：『我如果純粹地宣揚宗乘，就必須關閉法堂的大門。所以說，盡法而無民。』僧人問：『不怕沒有聽眾，請禪師盡情說法。』慧棱（禪師名）說：『還知道落腳之處嗎？』
庚午（910）年。
沙門南嶽惟勁（人名）續寫《寶林傳》。
惟勁（人名）收集光化（唐昭宗年號）以來，出世宗師的機緣，續寫《寶林傳》。
辛未（911）年。
【English Translation】 Kun (a hexagram name). Ghosts and spirits have no paths to walk, and even plants and trees should bow their heads. Earth and stones emit light because of it. This is the hammering of one's inherent duty, producing sounds like gold and jade. The towering world crumbles and melts away. Various schools and sects divide, compounding mistakes upon mistakes. Who can understand its true meaning?
The Chan master emerged from seclusion and came to Longya.
Dun (Chan master's name) attained enlightenment at Dongshan (place name or temple name), where he served diligently for eight years. In this year, he emerged into the world and came to Longya Faji (temple name), instructing the assembly: 'Those who practice Chan must transcend the Buddhas and Patriarchs to gain something.' The monk Xin Feng said: 'The teachings of the Buddhas and Patriarchs are like natural enemies, only then will there be opportunities for study.' If one cannot transcend them, one will be deceived by the Buddhas and Patriarchs. A monk asked: 'Do the Buddhas and Patriarchs have the intention to deceive people?' The Chan master said: 'Do you say that rivers and lakes have the intention to obstruct people? Although rivers and lakes have no intention to obstruct people, people cannot pass through them, so rivers and lakes become obstructions. One cannot say that rivers and lakes do not obstruct people. Although the Buddhas and Patriarchs have no intention to deceive people, people cannot comprehend them, so the Buddhas and Patriarchs become deceivers. One cannot say that the Buddhas and Patriarchs do not deceive people.' If one can transcend the Buddhas, this person transcends the Buddhas. If it is like this, one can understand the true meaning of the Buddhas and be the same as those who aspire upwards. If one cannot transcend them, only learning from the Buddhas and Patriarchs, then there will be no end to the kalpas.' The Chan master said: 'How can one not be deceived by the Buddhas and Patriarchs?' The Chan master said: 'Practitioners must realize it themselves to gain something.'
Zhaoqing Huiling (Chan master's name) moved to Changqing (temple name).
Huiling (Chan master's name) lived in Zhaoqing (temple name), accepting the invitation of Min ruler Wang Shenzhi (person's name) to reside in Changqing (temple name) in Fuzhou. He ascended the hall and said: 'Meeting a fellow practitioner and brushing shoulders, the lifelong study is completed.' He ascended the hall and said: 'If I purely proclaim the teachings of the sect, I must close the doors of the Dharma hall. Therefore, it is said, exhaust the Dharma and there are no people.' A monk asked: 'Not afraid of having no listeners, please master fully explain the Dharma.' Huiling (Chan master's name) said: 'Do you still know where to settle down?'
Gengwu year (910).
The Shramana Nanyue Weijing (person's name) continued the Baolin Biography.
Weijing (person's name) collected the opportunities of the emerging masters since the Guanghua (reign title of Emperor Zhaozong of Tang) era to continue the Baolin Biography.
Xinwei year (911).
祖住雲門光泰(作甲午年者誤)。
上堂曰。涵蓋乾坤。目機銖兩。不涉世緣。作么生承當。眾無對。自代曰。一鏃破三關。
安隱忍曰。雪峰禪師有涵蓋乾坤句。截斷眾流句。隨波逐浪句。雲門生平。用此接人。如風馳電轉。自非透明大法。死盡全心者。難為湊泊。蓋自家立地處。不漏絲髮。故應機垂手。不期然而然。
祖示法病。
上堂曰。光不透脫。有兩般病。一切處不明。面前有物是一。又透得一切法空。隱隱地似有個物相似。亦是光不透脫。又法身亦有兩般病。得到法身。為法執不忘。己見猶存。坐在法身邊是一。直饒透得法身去。放過即不可。仔細點簡將來。有甚麼氣息。亦是病。
大慧杲曰。不用作禪會。不用作道會。不用作向上商量。此是雲門老漢據實而論。我恁么道。有沒量罪過。汝若簡點得出。許你具擇法眼。若簡點不出。且向雲門葛藤里參。又曰。而今學實法者。以透過法身為極致。而云門反以為病。不知透過法身了。合作么生。到這裡如人飲水。冷暖自知。不著問別人。問別人則禍事也。
安隱忍曰。透過法身。雲門猶以為病。正悟之難。如此也。後代有透一切空。遂斥言句為實法。以隱隱地一物為本分事。不知皆墮此老呵忌之中。此其有實
【現代漢語翻譯】 現代漢語譯本： 祖師住在雲門光泰禪寺（認為甲午年是錯誤的）。
上堂說法時說：『涵蓋乾坤（覆蓋宇宙），目機銖兩（細微的觀察），不涉及世俗因緣，如何承當？』 眾人沒有回答。祖師自己回答說：『一箭射穿三道關隘。』
安隱忍禪師說：『雪峰禪師有「涵蓋乾坤」句，「截斷眾流」句，「隨波逐浪」句。雲門禪師一生，用這些話接引人，像風馳電掣一般。如果不是通透明白大法，死盡全心的人，難以接近。因為自家立身之處，不漏一絲一毫。所以應機施教，不是期望如此，而是自然而然。』
祖師開示法病。
上堂說法時說：『光不透脫，有兩種病。在任何地方都不明白，面前有東西是一種病。又透徹了一切法空，隱隱約約地好像有個東西相似，也是光不透脫。還有法身也有兩種病。得到了法身，因為對法的執著不能忘記，自己的見解仍然存在，坐在法身邊是一種病。即使透徹了法身，放過也不可以。仔細檢查將來，有什麼氣息，也是病。』
大慧杲禪師說：『不用作禪會，不用作道會，不用作向上商量。』這是雲門老漢據實而論。我這樣說，有沒量的罪過。你如果能檢查得出，就允許你具有選擇法的眼力。如果檢查不出，就且向雲門葛藤里參究。』又說：『現在學習實法的人，以透過法身為極致。而云門反而認為是病。不知道透過法身了，該怎麼做。到這裡如人飲水，冷暖自知。不要問別人，問別人就是禍事。』
安隱忍禪師說：『透過法身，雲門禪師還認為是病，真正覺悟的困難，就是這樣啊。後代有人透徹了一切空，就斥責言語為實法，以隱隱約約的一個東西為本分事。不知道都落入這位老禪師呵斥的範圍之中。這才是真正的。』
【English Translation】 English version: The Patriarch resided at Yunmen Guangtai Monastery (the designation of Jiawu year is considered a mistake).
In his Dharma talk, he said: 'The universe is covered (涵蓋乾坤), the eye's function is precise (目機銖兩), not involving worldly connections, how do you take it up?' No one answered. The Patriarch answered himself: 'One arrow pierces through three barriers.'
An Yinren said: 'Zen Master Xuefeng had the phrase 'covers the universe' (涵蓋乾坤), 'cuts off the flow' (截斷眾流), 'follows the waves' (隨波逐浪). Zen Master Yunmen, throughout his life, used these phrases to guide people, like lightning. If not for the transparent great Dharma, those who have completely exhausted their minds would find it difficult to approach. Because one's own standing ground does not leak a single hair. Therefore, responding to the occasion and extending a hand is not expected, but natural.'
The Patriarch reveals the sickness of Dharma.
In his Dharma talk, he said: 'Light not penetrating thoroughly has two kinds of sickness. Not understanding in any place is one. Also, penetrating all dharmas as empty, vaguely seeming to have something similar is also light not penetrating thoroughly. Also, the Dharmakaya (法身) also has two kinds of sickness. Attaining the Dharmakaya, because the attachment to Dharma cannot be forgotten, one's own views still exist, sitting beside the Dharmakaya is one. Even if one penetrates the Dharmakaya, letting go is not permissible. Carefully examine in the future, what kind of breath is there, that is also a sickness.'
Dahui Gao said: 'No need to hold Zen gatherings, no need to hold Dao gatherings, no need to engage in upward discussions.' This is the old man Yunmen speaking truthfully. If I say it this way, there is immeasurable sin. If you can examine it out, then you are allowed to have the eye of Dharma selection. If you cannot examine it out, then go to Yunmen's entanglement to investigate.' He also said: 'Those who study real Dharma now take penetrating the Dharmakaya as the ultimate. But Yunmen considers it a sickness. Not knowing that after penetrating the Dharmakaya, what should be done. Arriving here is like a person drinking water, knowing whether it is cold or warm oneself. Do not ask others, asking others is a disaster.'
An Yinren said: 'Penetrating the Dharmakaya, Zen Master Yunmen still considers it a sickness, the difficulty of true enlightenment is like this. Later generations have people who penetrate all emptiness, then denounce words as real Dharma, taking a vaguely existing thing as their fundamental matter. Not knowing that they all fall into this old Zen master's criticism. This is the real thing.'
悟者。依稀彷彿輩。不足論也。
祖示綱宗。
偈曰。康氏圓形滯不明。魔深虛喪擊寒冰。鳳羽展時超碧漢。晉鋒八博擬何憑。(其一)是機是對對機迷。辟機塵遠遠塵樓。夕日日中誰有掛。因底底事隔塵迷。(其二)喪時光。藤林荒。徒人意。滯𦠄尪。(其三)咄咄咄。力□希。禪子訝。中眉垂。(其四)上不見天。下不見地。塞卻咽喉。何處出氣。笑我者多。哂我者少(其五)。
寶云潛曰。辟之一字。雲門之總持也。辟則不對。對則不辟。辟奇而對偶也。干辟而坤闔者也。辟者。從無而辟者也。故不知從無而出者。不能知雲門之旨者也。辟者。從一而辟者也。故不知從一而出者。故不知雲門之旨者也。辟則新。不辟則故。天下之言云門者。皆故云門。而非新雲門也。故雪竇為雲門之中興也。辟則生。不辟則死。故天下之言云門三句者。皆死雲門。而非活雲門也。夕日日中誰有掛。知以掛為法者之非雲門也。辟者。奪其掛之飛將也。晉鋒八博擬何憑。知以憑為法者之非雲門也。辟者。破其憑之寶鏡也。晉鋒八博。辟之所以為辟也。此雲門之密也。
禪師智暉建寺重云。
暉得法白木仁。結茅中灘。日以施濟為事。人莫能淺深之。有癩比邱求暉洗摩。暉無難色。俄有神光異香。忽失
【現代漢語翻譯】 悟道之人，如果只是依稀彷彿，那是不值得討論的。
祖師開示的綱要和宗旨。
偈語說：康氏的圓形（指一種固定的觀念）停滯而不明白，魔障深入，虛空消喪，如同撞擊寒冰。鳳凰的羽翼展開時，超越碧藍的天空，晉代的利劍和八博（古代博戲）又能憑藉什麼呢？（其一）是機鋒就應對機鋒，執迷不悟就遠離機鋒，遠離塵世，遠遠地離開塵樓。夕陽西下，烈日當空，誰還有所牽掛？到底是什麼事情，隔開了塵世的迷惑？（其二）消磨時光，藤蔓叢生的樹林荒蕪，只是徒增人意，停滯不前，身體也變得佝僂。（其三）咄咄咄（表示驚歎或斥責），力量多麼稀薄！禪子感到驚訝，眉毛低垂。（其四）向上看不見天，向下看不見地，堵塞住咽喉，從哪裡出氣？嘲笑我的人多，譏諷我的人少（其五）。
寶云潛說：『辟』這一個字，是雲門宗的總持。『辟』則不對立，對立則不『辟』。『辟』是奇特而相對偶的。乾卦開闢而坤卦閉合。『辟』，是從無中開闢出來的。所以不知道從無中出來的人，不能知道雲門宗的宗旨。『辟』，是從一中開闢出來的。所以不知道從一中出來的人，不能知道雲門宗的宗旨。『辟』則新，不『辟』則舊。天下談論雲門宗的人，都是故舊的雲門宗，而不是新生的雲門宗。所以雪竇是雲門宗的中興之人。『辟』則生，不『辟』則死。所以天下談論雲門三句的人，都是死去的雲門宗，而不是活潑的雲門宗。『夕陽西下，烈日當空，誰還有所牽掛？』，知道以牽掛為法則的人，是不瞭解雲門宗的。『辟』，是奪取其牽掛的飛將軍。『晉鋒八博又能憑藉什麼呢？』，知道以憑藉為法則的人，是不瞭解雲門宗的。『辟』，是打破其憑藉的寶鏡。晉代的利劍和八博，是『辟』之所以成為『辟』的原因。這是雲門宗的秘密。
禪師智暉建造重云寺。
智暉從白木仁處得法，在水中的沙洲上結茅居住，每天以施捨救濟為事。人們無法瞭解他的深淺。有個長癩的比丘請求智暉為他洗滌按摩，智暉沒有為難之色。忽然有神光和異香，隨即消失不見。
【English Translation】 Those who attain enlightenment in a vague or superficial manner are not worth discussing.
The Patriarch's (祖) teaching outlines the key principles and tenets.
The verse says: Kang's (康氏) circular form (referring to a fixed concept) is stagnant and unclear, demonic influences are deep, emptiness is lost, like striking cold ice. When the phoenix's (鳳) wings unfold, it transcends the azure sky; what can the Jin (晉) sword and Eight Games (八博, ancient board game) rely on? (Verse 1) Responding to the opportunity is responding to the opportunity, being deluded is being far from the opportunity, far from the dust, far away from the dusty tower. In the setting sun and the midday sun, who has attachments? What is the underlying matter that separates us from the delusion of the world? (Verse 2) Wasting time, the vine-covered forest is desolate, merely increasing human intention, stagnant and the body becomes hunched. (Verse 3) Tut, tut, tut (expressing exclamation or rebuke), how weak the strength! The Chan (禪) practitioner is surprised, eyebrows drooping. (Verse 4) Above, not seeing the sky; below, not seeing the earth; blocking the throat, where does the breath come from? Many laugh at me, few ridicule me (Verse 5).
Baoyun Qian (寶云潛) said: 'Pi (辟)' this one word, is the total holding of the Yunmen (雲門) School. 'Pi' does not oppose, opposing does not 'Pi'. 'Pi' is unique and relatively paired. The Qian (乾) trigram opens and the Kun (坤) trigram closes. 'Pi' is opened from nothing. Therefore, those who do not know how to come out from nothing cannot know the purpose of the Yunmen School. 'Pi' is opened from one. Therefore, those who do not know how to come out from one cannot know the purpose of the Yunmen School. 'Pi' is new, not 'Pi' is old. Those in the world who talk about the Yunmen School are all old Yunmen, not new Yunmen. Therefore, Xuedou (雪竇) is the restorer of the Yunmen School. 'Pi' is life, not 'Pi' is death. Therefore, those in the world who talk about the three phrases of Yunmen are all dead Yunmen, not living Yunmen. 'In the setting sun and the midday sun, who has attachments?', knowing that those who take attachment as the law do not understand the Yunmen School. 'Pi' is to seize the flying general of attachment. 'What can the Jin sword and Eight Games rely on?', knowing that those who take reliance as the law do not understand the Yunmen School. 'Pi' is to break the treasure mirror of reliance. The Jin (晉 Dynasty, 266-420) sword and Eight Games are the reason why 'Pi' is 'Pi'. This is the secret of Yunmen.
Chan Master (禪師) Zhihui (智暉) built Chongyun (重云) Temple.
Zhihui obtained the Dharma (法) from Baimu Ren (白木仁), built a hut on a sandbar in the water, and made almsgiving and relief his daily business. People could not fathom his depth. A leperous Bhikkhu (比邱) asked Zhihui to wash and massage him, and Zhihui showed no difficulty. Suddenly there was divine light and strange fragrance, and then it disappeared.
所在。乃還圭峰。深入巖石。顧見磨衲數珠銅瓶棕笠。藏石壁間。觸之即壞。斂目良久曰。此吾前身道具也。因就建寺。方剃草。有祥雲出衆峰間。遂名重云。虎豹引去。又塞龍潭。龍亦移他處。
壬申(晉岐吳稱唐天祐九梁乾化二)年。
禪師如訥卓庵道場山。
訥湖州人。得法翠微學。剃草卓庵道場山。乘虎道行。學徒四至。遂成禪苑。
癸酉(梁乾化三)年。
禪師玄沙支下安國慧球寂。
甲戌(梁乾化四)年。
禪師翠微下舒州投子山寂住慈濟大同寂。
同翠微學嗣。參翠微。問未審二祖初見達摩。有何所得。微曰。汝今見吾。復何所得。遂契悟。他日問。如何是佛理。微曰。佛即不理。同曰。莫落空否。微曰。真空不空。微示讖偈曰。佛理何曾理。真空又不空。大同居寂住。敷演我師宗。同后住投子。院名寂住。四月六日寂。
禪師洞山支下疏山匡仁寂。
仁嗣洞山祖。先參大溈祐不契。與香嚴閑約曰。向後有住處。特來相見。溈笑曰。這矮子。向後住處。近山無柴燒。近水無水吃。乃造洞山。問未有之言。請師示誨。山曰。不諾無人肯。曰還可功也無。山曰。你即今還功得么。曰功不得。即無諱處。山寂后。入嶺詢大溈安。有句無句。如
【現代漢語翻譯】 現代漢語譯本：
於是回到圭峰（山名）。深入巖石之中，看見磨損的僧衣、念珠、銅瓶、棕笠，藏在石壁間，一觸碰就會損壞。禪師閉目良久，說：『這些是我前世的用具啊。』因此就在那裡建造寺廟。當開始除草時，有祥雲從眾山峰間涌出，於是命名為重云寺。虎豹自行離去，又堵塞了龍潭，龍也移到其他地方。 壬申年（912年）。 禪師如訥在卓庵道場山。 訥是湖州人，得法于翠微學。他剃草開闢卓庵道場山，騎著老虎行走，學徒從四面八方趕來，於是形成了一座禪院。 癸酉年（913年）。 禪師玄沙的弟子安國慧球圓寂。 甲戌年（914年）。 禪師翠微的弟子舒州投子山寂住慈濟大同圓寂。 大同是翠微學的繼承人。他參拜翠微，問道：『未審二祖初見達摩（菩提達摩，禪宗始祖），有何所得？』翠微說：『你現在見我，又有什麼所得？』大同於是領悟。有一天，大同問：『如何是佛理？』翠微說：『佛即不理。』大同說：『莫非落空了嗎？』翠微說：『真空不空。』翠微寫了一首預言偈語說：『佛理何曾理，真空又不空。大同居寂住，敷演我師宗。』大同後來住在投子山，寺院名為寂住。四月六日圓寂。 禪師洞山的弟子疏山匡仁圓寂。 匡仁是洞山祖的繼承人。他先參拜大溈祐，但不契合。與香嚴閑約定說：『以後如果有住處，一定來相見。』大溈笑著說：『這矮子，以後住的地方，近山沒有柴燒，近水沒有水喝。』於是匡仁前往洞山，問道：『未有之言，請師示誨。』洞山說：『不諾無人肯。』匡仁說：『還可功也無？』洞山說：『你即今還功得么？』匡仁說：『功不得，即無諱處。』匡仁圓寂后，入嶺詢問大溈安，有句無句，如何？
【English Translation】 English version:
Thereupon, he returned to Guifeng (mountain name). Deep within the rocks, he saw worn-out monastic robes, prayer beads, a copper bottle, and a palm-fiber hat, hidden in a stone crevice. Touching them would cause them to crumble. He closed his eyes for a long time and said, 'These are my tools from a previous life.' Therefore, he built a temple there. When he began clearing the grass, auspicious clouds emerged from among the mountain peaks, so it was named Chongyun Temple. Tigers and leopards left on their own, and the dragon pool was blocked, so the dragon also moved elsewhere. The year Renshen (912 AD). Chan Master Rune was at Zhuo'an Daochang Mountain. Ru was a native of Huzhou, and he received the Dharma from Cuiwei Xue. He cleared grass and established Zhuo'an Daochang Mountain. He rode a tiger on his path, and students came from all directions, thus forming a Chan monastery. The year Guiyou (913 AD). Chan Master Anguo Huiqiu, a disciple of Xuansha, passed away. The year Jiaxu (914 AD). Chan Master Ciji Datong, a disciple of Cuiwei, who resided at Touzi Mountain in Shuzhou, passed away. Datong was a successor of Cuiwei Xue. He visited Cuiwei and asked, 'I have not yet inquired, what did the Second Patriarch gain when he first met Bodhidharma (Bodhidharma, the first patriarch of Zen)?' Cuiwei said, 'What do you gain now that you see me?' Datong then attained enlightenment. One day, Datong asked, 'What is the principle of Buddha?' Cuiwei said, 'Buddha is not principle.' Datong said, 'Is it falling into emptiness?' Cuiwei said, 'True emptiness is not empty.' Cuiwei wrote a prophetic verse saying, 'The principle of Buddha has never been principle, true emptiness is also not empty. Datong resides in silent dwelling, expounding my teacher's lineage.' Datong later resided at Touzi Mountain, and the monastery was named Silent Dwelling. He passed away on the sixth day of the fourth month. Chan Master Kuangren of Shushan, a disciple of Dongshan, passed away. Kuangren was a successor of Dongshan Zu. He first visited Dawei You, but they did not agree. He made an agreement with Xiangyan Xian, saying, 'If I have a place to live in the future, I will definitely come to see you.' Dawei laughed and said, 'This shorty, the place you will live in the future will have no firewood to burn near the mountain and no water to drink near the water.' So Kuangren went to Dongshan and asked, 'Words that have not yet been spoken, please teacher instruct me.' Dongshan said, 'No one will agree if you don't promise.' Kuangren said, 'Is there still merit?' Dongshan said, 'Can you repay the merit now?' Kuangren said, 'If I cannot repay the merit, then there is nothing to hide.' After Kuangren passed away, he entered the mountains to inquire about Dawei An, whether there are words or not, how is it?
藤倚樹語。安笑之。且曰。向後有獨眼龍為子點破。后明招謙出世。(謙眇一目)徑往禮拜。大悟言下。香嚴出世。不爽前約。訪之。嚴上堂答僧問不求諸聖。不重己靈語。仁在眾嘔之。嚴躡前問。仁曰。何不道肯諾不得全。嚴曰。肯又肯個甚麼。諾又諾于阿誰。仁曰。肯即肯他千聖。諾即諾於己靈。嚴曰。師叔恁么道。向後倒屙三十年在。住疏山後。果病吐二十七年而愈。卻每於食后。抉口令吐曰。香巖師兄記我三十年倒屙。尚欠三年在。臨遷化。示眾偈終而逝。
沙門蜀禪月大師貫休寂。
休蘭溪姜氏子。精法華起信奧義。吟詩。善翰墨。時謂姜體。王慥吳融。雅相篤重。入蜀署禪月大師。有禪月集行世。
乙亥(梁貞明元)年。
禪師神宴住鼓山。
宴大梁李氏子。幼惡葷膻。樂聞鐘梵。年十二時。有白氣數道騰于所居屋壁。宴題壁曰。白道從茲速改張。休來顯見作妖祥。定祛邪行歸真見。必得超凡入聖鄉。題罷。氣即滅。年十六。夢梵僧告曰。出家時至矣。遂披削受具。謂同學曰。古德云。白四羯磨后。全體戒定慧。豈準繩而可拘也。於是杖錫遍叩禪關。參雪峰。峰知其緣熟。忽起搊住曰。是甚麼。宴釋然了悟。亦忘其了心。惟舉手搖曳而已。峰曰。子作道理耶。曰何道理之
【現代漢語翻譯】 現代漢語譯本 藤倚樹說。安笑話他，並且說：『將來會有獨眼龍為你點破。』後來明招謙出世（謙眇一目），直接前去禮拜，當即大悟。香嚴出世，沒有違背之前的約定，去拜訪他。香嚴上堂說法，回答僧人提問『不求諸聖，不重己靈』的話語。仁在眾人中反駁他。香嚴追問之前的問題，仁說：『為什麼不說肯諾不得全？』香嚴說：『肯又肯個什麼？諾又諾于阿誰？』仁說：『肯即肯他千聖，諾即諾於己靈。』香嚴說：『師叔您這麼說，將來要倒著拉三十年屎了。』後來住在疏山後，果然生病嘔吐了二十七年才痊癒，卻每次在飯後，用手摳嘴令自己嘔吐，說：『香巖師兄記住我倒拉三十年屎，還欠三年呢。』臨終遷化時，向眾人展示偈語完畢后就去世了。
沙門蜀禪月大師貫休圓寂。
貫休是蘭溪姜氏的兒子，精通《法華經》、《起信論》的奧義，擅長吟詩，擅長書法，當時被稱為姜體。王慥、吳融，都非常看重他。入蜀后被署為禪月大師，有《禪月集》流傳於世。
乙亥（梁貞明元(915)）年。
禪師神宴住在鼓山。
神宴是大梁李氏的兒子，從小厭惡葷腥，喜歡聽鐘聲和梵唄。十二歲時，有幾道白氣從他居住的屋壁上騰起。神宴在墻壁上題詩說：『白道從茲速改張，休來顯見作妖祥。定祛邪行歸真見，必得超凡入聖鄉。』題完詩，白氣就消失了。十六歲時，夢見梵僧告訴他說：『出家的時候到了。』於是剃度受戒。他對同學說：『古德說，白四羯磨后，全體戒定慧，豈準繩而可拘也。』於是拄著錫杖遍訪禪關，參拜雪峰。雪峰知道他的機緣成熟，忽然起身抓住他說：『是什麼？』神宴釋然了悟，也忘記了了悟的心，只是舉手搖動而已。雪峰說：『你作道理嗎？』他說：『什麼道理之有？』
【English Translation】 English version Teng Yi-shu spoke. An laughed at him, and said, 'In the future, a one-eyed dragon will enlighten you.' Later, Mingzhao Qian appeared in the world (Qian had one eye missing), and went directly to pay homage, and immediately attained great enlightenment. Xiangyan appeared in the world, not breaking the previous agreement, and went to visit him. Xiangyan ascended the hall to preach, answering a monk's question with the words 'Do not seek the saints, do not value your own spirit.' Ren refuted him among the crowd. Xiangyan followed up on the previous question, Ren said, 'Why not say 'affirming and denying cannot be complete'?' Xiangyan said, 'Affirming, affirming what? Denying, denying to whom?' Ren said, 'Affirming is affirming the thousand saints, denying is denying one's own spirit.' Xiangyan said, 'Uncle-master, if you say so, you will be defecating backwards for thirty years in the future.' Later, after living in Shushan, he indeed fell ill and vomited for twenty-seven years before recovering, but every time after eating, he would use his fingers to make himself vomit, saying, 'Brother Xiangyan, remember that I have been defecating backwards for thirty years, still owing three years.' When he was about to pass away, he showed the assembly a verse and then passed away.
The Shramana Shu Chanyue Great Master Guanxiu passed away.
Guanxiu was the son of the Jiang family of Lanxi, proficient in the profound meanings of the Lotus Sutra and the Awakening of Faith, skilled in composing poetry, and skilled in calligraphy, which was then called the Jiang style. Wang Zao and Wu Rong both valued him very much. After entering Shu, he was appointed as the Chanyue Great Master, and the Chanyue Collection was circulated in the world.
In the year Yihai (Zhenming 1 (915) of the Liang Dynasty).
Chan Master Shenyan resided at Gushan.
Shenyan was the son of the Li family of Daliang, who from a young age disliked meat and fish, and loved to hear the sound of bells and chanting. At the age of twelve, several streams of white air rose from the walls of the house where he lived. Shenyan wrote a poem on the wall, saying, 'The white path will quickly change from now on, do not come to show yourself as a demon. Surely dispel evil practices and return to true vision, surely attain transcendence and enter the realm of sainthood.' After writing the poem, the white air disappeared. At the age of sixteen, he dreamed that a Buddhist monk told him, 'The time to leave home has come.' So he shaved his head and received the precepts. He said to his classmates, 'The ancient worthies said, 'After the white four karmas, the whole body is precepts, concentration, and wisdom, how can it be restricted by a standard?' So he carried his staff and visited all the Zen gates, paying homage to Xuefeng. Xuefeng knew that his opportunity had matured, and suddenly got up and grabbed him, saying, 'What is it?' Shenyan was enlightened, and also forgot the mind of enlightenment, only raising his hand and shaking it. Xuefeng said, 'Are you making sense?' He said, 'What sense is there?'
有。峰深肯之。后赴閩王請。峰門送。回至法堂。乃曰。一隻聖箭。直射九重城裡去也。孚上座曰。是伊未在。曰渠是徹底人。曰若不信。待某甲去勘過。遂趁至中路問。師兄向甚處去。曰九重城裡去。曰忽遇三軍圍繞時如何。曰他家自有通霄路。曰恁么則離宮失殿去也。曰何處不稱尊。孚拂袖便回。峰問如何。曰好只聖箭。中路折卻了也。遂舉前話。峰曰。奴渠語在。曰這老凍膿。猶有鄉情在。是年住鼓山。直下猶難會。尋言轉更賒。若論佛與祖。特地隔天涯。
禪師獻蘊遷夾山。
蘊參洞山䖍。問如何用心。得齊于諸聖。虔仰面良久曰。會么。曰不會。曰去。無子用心處。蘊乃契悟。更不他游。遂作園頭。出世黃岳蘭若。遷夾山。僧問月生雲際時如何。曰三個孩兒抱華鼓。好大哥。莫來攔我毬門路。凡蘊應機。多雲好大哥。時稱大哥和尚。
丙子(梁貞明二)年。
丁丑(晉岐吳稱唐天祐十四梁貞明三蜀天漢元漢乾亨元)年。
布袋和尚坐化明州。
布袋和尚。不示氏族。自稱名契此。形裁腲脮。蹙額皤腹。常以杖荷一布囊。入廛市中。見物則乞。人呼為長汀子布袋和尚。出語無定。軌跡莫測。三月于岳林寺端坐說偈曰。彌勒真彌勒。分身千百億。時時示時人。時人自不識
【現代漢語翻譯】 現代漢語譯本 有。峰深肯之。後來去閩王那裡請求（任職）。峰在門口送別。他回到法堂，說道：『一支聖箭，直射九重城裡去了。』孚上座說：『是他還沒有到（那個境界）。』峰說：『他是徹底的人。』孚說：『如果不信，等我親自去勘驗一下。』於是追到半路問：『師兄，你向哪裡去？』（峰）說：『九重城裡去。』（孚）說：『如果遇到三軍包圍時怎麼辦？』（峰）說：『他家自有通霄路。』（孚）說：『這樣就離開了宮殿了。』（峰）說：『哪裡不稱尊？』孚拂袖便回去了。峰問（孚）怎麼樣。孚說：『好一支聖箭，中路折斷了。』於是舉出之前的話。峰說：『奴才的話還在。』孚說：『這老凍膿，還有鄉情在。』這年（峰）住在鼓山，直接領會猶難，尋找言語反而更加遙遠。如果論佛與祖，特地隔著天涯。
禪師獻蘊遷居夾山。
蘊禪師參訪洞山䖍禪師，問：『如何用心，才能與諸聖齊等？』虔禪師仰面良久，說：『會么？』（蘊禪師）說：『不會。』（虔禪師）說：『去，沒有你用心的地方。』蘊禪師於是契悟，不再去其他地方遊歷，於是做了園頭。後來在黃岳蘭若出世，遷居夾山。有僧人問：『月亮升到天邊時如何？』（蘊禪師）說：『三個孩兒抱華鼓，好大哥，莫來攔我毬門路。』凡是蘊禪師應機說法，多說『好大哥』，當時人稱他為大哥和尚。
丙子（梁貞明二年，916年）。
丁丑（晉岐吳稱唐天祐十四年，梁貞明三年，蜀天漢元年，漢乾亨元年，917年）。
布袋和尚在明州坐化。
布袋和尚，不顯示自己的氏族，自稱名契此（Qici，名字）。形體肥胖，額頭有皺紋，肚子很大。常常用杖挑著一個布袋，進入街市中，見到東西就乞討。人們稱他為長汀子布袋和尚。說出的話沒有定準，軌跡也難以捉摸。三月在岳林寺端坐說偈語：『彌勒（Maitreya，未來佛）真彌勒，分身千百億。時時示時人，時人自不識。』
【English Translation】 English version There was. Feng deeply acknowledged it. Later, he went to the King of Min to request (a position). Feng saw him off at the gate. He returned to the Dharma hall and said, 'A single sacred arrow shoots straight into the nine-layered city.' The Venerable Fu said, 'It's because he hasn't reached (that state).' Feng said, 'He is a thorough person.' Fu said, 'If you don't believe it, I'll go and examine it myself.' So he chased him halfway and asked, 'Brother, where are you going?' (Feng) said, 'To the nine-layered city.' (Fu) said, 'What if you encounter the encirclement of three armies?' (Feng) said, 'His family has its own road to the sky.' (Fu) said, 'In that case, you'll be leaving the palace.' (Feng) said, 'Where is there no honor?' Fu flicked his sleeve and went back. Feng asked (Fu) how it was. Fu said, 'A good sacred arrow, broken in the middle of the road.' Then he brought up the previous conversation. Feng said, 'The servant's words are still there.' Fu said, 'This old frozen pus still has local feelings.' That year (Feng) lived in Gushan, direct understanding was still difficult, and searching for words was even more distant. If you talk about Buddha and Patriarch, they are specially separated by the ends of the earth.
Chan Master Xianyun moved to Jiashan.
Chan Master Yun visited Chan Master Dongshan Qian and asked, 'How should I use my mind to be equal to all the sages?' Chan Master Qian looked up for a long time and said, 'Do you understand?' (Chan Master Yun) said, 'I don't understand.' (Chan Master Qian) said, 'Go, there is no place for you to use your mind.' Chan Master Yun then had an awakening and no longer traveled to other places, so he became a gardener. Later, he emerged at Huangyue Lanruo and moved to Jiashan. A monk asked, 'What is it like when the moon rises to the sky?' (Chan Master Yun) said, 'Three children holding a flower drum, good brother, don't block my ball gate.' Whenever Chan Master Yun responded to the occasion, he often said 'Good brother,' and people at the time called him Brother Monk.
Bingzi year (2nd year of Liang Zhenming, 916 AD).
Dingchou year (14th year of Tianyou of Jin, Qi, and Wu claiming Tang, 3rd year of Liang Zhenming, 1st year of Tianhan of Shu, 1st year of Qianheng of Han, 917 AD).
The Cloth Bag Monk passed away in Mingzhou.
The Cloth Bag Monk did not reveal his clan, and called himself Qici (Qici, name). His figure was fat, his forehead was wrinkled, and his belly was large. He often carried a cloth bag on a staff and entered the market, begging for things he saw. People called him Changtingzi Cloth Bag Monk. His words were uncertain, and his traces were elusive. In March, he sat upright in Yuelin Temple and said in a verse: 'Maitreya (Maitreya, the future Buddha) is the true Maitreya, dividing his body into hundreds of billions. He shows himself to people at all times, but people do not recognize him.'
。偈畢安然而化。其後復見於他州。亦負布袋。四眾競圖其像。
祥符蔭曰。大士應化。如月散千江。風行大地。寧可形跡定其賢愚。日月紀其生滅。豐干寒拾之倫。寶掌僧伽之輩。偶亦云露。隱而不發者。山林阛阓。未嘗無人。順行逆施。疇能測識。皆所以默運悲智。隨類引導。佐輔真宗。書一二。示著者。以概一切。凡聖兩忘者。自能不向百草頭識取祖師也。
戊寅(梁貞明四)年。
己卯(晉岐吳稱唐天祐十六梁貞明五蜀乾德元吳宣王楊隆演武義元)年。
禪師石霜下龍湖圓覺普聞寂。
聞住龍湖。神異多端。凌晨跨虎出遊。不復歸山而逝。
禪師從展住保福。
展嗣雪峰。漳州王刺史創保福禪院。請展居之。
庚辰(梁貞明六)年。
禪師桂琛住地藏。
琛常州李氏子。為兒童時。日一素食。出言有異。既冠。披削登戒學毗尼。一日為眾宣戒已。乃曰。持戒但律身而已。非真解脫也。依文作解。豈發聖智乎。初謁云居雪峰。不大發明。后參玄沙。言下大悟。時與慧球齊名。號二大士。琛能秘重大法。痛自韜晦。叢林共指為雪峰法道所寄。漳州牧王公。請住城西石山地藏。
辛巳(樑龍德元吳睿皇楊溥順義元)年。
禪師石霜下泐
【現代漢語翻譯】 現代漢語譯本：說完偈語后，他安詳地圓寂了。之後又有人在其他州見到他，仍然揹著布袋。信徒們爭相描繪他的畫像。
祥符蔭評論說：『大士應化，就像月亮倒映在千江之中，清風吹拂大地。怎能用外在的形跡來斷定他的賢愚，用時間來記錄他的生滅呢？像豐干、寒拾這樣的人，以及寶掌、僧伽之流，偶爾也會顯露軌跡。那些隱而不發的人，無論在山林還是鬧市，從來都不曾缺少。順行也好，逆施也好，誰能測度他們的心思呢？他們都是在默默地運用悲心和智慧，隨著不同的眾生進行引導，輔助真正的佛法。記錄一兩件事，是爲了概括一切。凡聖兩忘的人，自然不會在草木之中去尋找祖師。』
戊寅（梁貞明四年，公元918年）。
己卯（晉岐吳稱唐天祐十六年，梁貞明五年，蜀乾德元年，吳宣王楊隆演武義元年，公元919年）。
禪師石霜下的龍湖圓覺普聞寂。
普聞寂禪師住在龍湖寺，有很多神奇的事蹟。他經常在凌晨騎著老虎出去遊玩，之後沒有再回到寺廟，就圓寂了。
禪師從展住在保福寺。
從展禪師是雪峰禪師的弟子。漳州王刺史建立了保福禪院，邀請從展禪師去那裡居住。
庚辰（梁貞明六年，公元920年）。
禪師桂琛住在地藏寺。
桂琛禪師是常州李氏之子。他小時候，每天只吃素食，說出的話與衆不同。成年後，剃度出家，受戒學習毗尼（Vinaya，戒律）。有一天，他為大眾宣講戒律后說：『持戒只是約束身體而已，不是真正的解脫。按照文字來解釋，怎麼能啓發聖智呢？』他最初拜訪云居雪峰禪師，沒有得到很大的啓發。後來參拜玄沙禪師，在言語之下大悟。當時他和慧球齊名，被稱為二大士。桂琛禪師能夠保守重要的佛法，並且很會隱藏自己的才能。叢林中都認為他是雪峰禪師法脈的繼承人。漳州牧王公，邀請他去住在城西石山的地藏寺。
辛巳（樑龍德元年，吳睿皇楊溥順義元年，公元921年）。
禪師石霜下的泐潭澄。
【English Translation】 English version: After reciting the verse, he passed away peacefully. Later, some people saw him in other states, still carrying his cloth bag. The four groups of disciples (monks, nuns, laymen, and laywomen) competed to draw his image.
Xiangfu Yin commented: 'The manifestation of the Great Bodhisattva is like the moon scattering across a thousand rivers, and the wind blowing across the earth. How can we determine his wisdom or foolishness by his outward appearance, or record his birth and death by time? People like Fenggan and Hanshan, as well as Baozhang and Sengqie, occasionally reveal their traces. Those who remain hidden, whether in the mountains or in the marketplace, are never absent. Whether they act in accordance with the norm or against it, who can fathom their minds? They are all silently employing compassion and wisdom, guiding beings according to their kind, and assisting the true Dharma. Recording one or two events is to encompass everything. Those who have forgotten both the mundane and the sacred will naturally not seek the Patriarch among the grasses and trees.'
Wuyin year (4th year of Zhenming of Liang Dynasty, 918 AD).
Jimao year (16th year of Tianyou of Tang Dynasty claimed by Jin, Qi, and Wu, 5th year of Zhenming of Liang Dynasty, 1st year of Qiande of Shu, 1st year of Wuyi of Yang Longyan, King Xuan of Wu, 919 AD).
Chan Master Puwen Ji of Longhu Yuanjue, a disciple of Shishuang.
Chan Master Puwen Ji lived in Longhu Temple and had many miraculous deeds. He often rode a tiger out for a tour in the early morning and never returned to the temple, then passed away.
Chan Master Congzhan lived in Baofu Temple.
Chan Master Congzhan was a disciple of Chan Master Xuefeng. Governor Wang of Zhangzhou created Baofu Chan Temple and invited Chan Master Congzhan to live there.
Gengchen year (6th year of Zhenming of Liang Dynasty, 920 AD).
Chan Master Guichen lived in Dizang Temple.
Chan Master Guichen was a son of the Li family of Changzhou. When he was a child, he ate only vegetarian food once a day and spoke differently from others. After he came of age, he shaved his head, became a monk, received the precepts, and studied the Vinaya (Vinaya, monastic discipline). One day, after he had lectured on the precepts to the assembly, he said: 'Upholding the precepts only restrains the body; it is not true liberation. Interpreting according to the text, how can it inspire sacred wisdom?' He first visited Chan Master Xuefeng of Yunju, but did not gain great enlightenment. Later, he visited Chan Master Xuansha and had a great awakening upon hearing his words. At that time, he and Huiqu were equally famous and were called the Two Great Scholars. Chan Master Guichen was able to keep important Dharma secret and was good at hiding his talents. The monastic community commonly regarded him as the heir to Chan Master Xuefeng's Dharma lineage. Governor Wang of Zhangzhou invited him to live in Dizang Temple on Shishan (Stone Mountain) west of the city.
Xin Si year (1st year of Longde of Liang Dynasty, 1st year of Shunyi of Yang Pu, Emperor Rui of Wu, 921 AD).
Chan Master Tan Cheng of Letan, a disciple of Shishuang.
潭開法九峰大覺道虔寂。
䖍嗣石霜諸。初百丈瘞馬祖舍利于海昏石門。廬塔十餘年。及住百丈。不復還石門。虔自九峰往游。遂成法席。為泐潭第一代。是年安坐而化。謚大覺。
興化侍者守廓參驗諸方 發明(興化祖寂已三十年仍書興化侍者者見不忝其為祖之侍者也凡書職事皆無愧於其職也)。
廓得法興化祖。行腳到德山。問鑒曰。從上諸聖向甚麼處去。曰作么作么。曰敕點飛龍馬。跛鱉出頭來。鑒便休去。來日浴出。廓過茶與鑒。鑑於背上拊一下曰。昨日公案作么生。曰這老漢今日方始瞥地。鑒又休去。廓行腳到襄州華嚴會下。一日華嚴上堂。大眾。今日若是臨濟德山高亭大愚鳥窠船子兒孫。不用如何若何。便請單刀直入。華嚴與汝證據。廓出禮拜起便喝。嚴亦喝。廓又喝。嚴亦喝。廓乃曰。大眾看這老漢一場敗闕。又喝一喝拍手歸眾。嚴下座歸方丈。時延沼作維那。上去問訊。嚴曰。維那汝來也。叵耐守廓適來把老僧扭捏一上。待集眾打一頓趁出。曰趁他遲了也。自是和尚言過。他是臨濟下兒孫。本分恁么。嚴方息怒。沼舉似廓。廓曰。你著甚來由。勸這漢。我未問前蚤要棒吃得我話行。如今不打。搭卻我這話也。沼曰。雖然如是。已遍天下也。廓到鹿門。一日見鹿門問楚和尚。你終日
【現代漢語翻譯】 現代漢語譯本 潭開法九峰大覺道虔寂。
道虔禪師繼承了石霜楚圓禪師的法脈。最初，百丈懷海禪師將馬祖道一禪師的舍利安葬在海昏（今江西永修一帶）的石門山。道虔禪師在廬山塔寺住了十多年。等到懷海禪師住持百丈寺后，不再返回石門山。道虔禪師從九峰山前往參訪，最終在那裡開創了自己的法席，成為泐潭寺的第一代住持。他在那一年安詳坐化，被追諡為『大覺』。
興化禪師的侍者守廓禪師參訪驗證了各地的禪師，最終開悟。（這裡記載興化禪師寂滅已經三十年，仍然稱守廓為興化侍者，是爲了表明他不辱沒自己作為祖師侍者的身份，凡是記載職事，都是爲了說明其人無愧於自己的職責）。
守廓禪師在興化禪師處得法后，前往德山宣鑒禪師處參訪。他問道：『從上以來的諸位聖賢，都到什麼地方去了？』宣鑒禪師回答說：『作么？作么？（做什麼？做什麼？）』守廓禪師說：『這是奉了皇帝的命令來點飛龍馬，連跛腳的鱉也想出頭。』宣鑒禪師便不再說話。第二天洗浴后出來，守廓禪師遞茶給宣鑒禪師，宣鑒禪師在他背上拍了一下，問道：『昨天的公案，你打算怎麼處理？』守廓禪師說：『這老漢今天才開始稍微明白。』宣鑒禪師又不再說話。守廓禪師後來到襄州華嚴禪師的座下。有一天，華嚴禪師上堂說法，對大眾說：『今天如果有人是臨濟義玄、德山宣鑒、高亭、大愚、鳥窠道林、船子德誠的子孫，就不用如何如何，請直接單刀直入。華嚴禪師會為你們作證。』守廓禪師走出來禮拜后便大喝一聲，華嚴禪師也大喝一聲。守廓禪師又大喝一聲，華嚴禪師也大喝一聲。守廓禪師於是說：『各位看看這老漢，真是徹底失敗了。』又大喝一聲，拍手回到大眾中。華嚴禪師下座回到方丈。當時延沼禪師擔任維那（寺院中負責僧眾事務的僧人），上前問訊。華嚴禪師說：『維那，你來了。可惡的守廓剛才把老僧我扭捏了一番，等我召集大眾打他一頓，然後趕出去。』延沼禪師說：『趕他已經遲了。』這是因為和尚您說錯了話，他是臨濟宗的子孫，本來就應該這樣。華嚴禪師這才息怒。延沼禪師把這件事告訴守廓禪師。守廓禪師說：『你憑什麼勸這老漢？我還沒問，他就要打我，如果我的話能行得通，現在不打，就等於否定了我的話。』延沼禪師說：『雖然是這樣，但這件事已經傳遍天下了。』守廓禪師到了鹿門，有一天，他看見鹿門禪師問楚和尚，你整天……
【English Translation】 English version Chan Master Daoqian of Dajue at Jiufeng Mountain opened the Dharma.
Chan Master Daoqian inherited the Dharma lineage of Chan Master Shishuang Chuyuan. Initially, Chan Master Baizhang Huaihai buried the relics of Chan Master Mazu Daoyi at Shimen Mountain in Haihun (present-day Yongxiu area, Jiangxi). Chan Master Daoqian stayed at the pagoda temple on Mount Lu for more than ten years. When Chan Master Huaihai became the abbot of Baizhang Temple, he no longer returned to Shimen Mountain. Chan Master Daoqian went from Jiufeng Mountain to visit, and eventually established his own Dharma seat there, becoming the first generation abbot of Letan Temple. He passed away peacefully in that year while sitting in meditation and was posthumously honored as 'Dajue' (Great Enlightenment).
Attendant Shoukuo of Chan Master Xinghua visited and verified various Chan masters, and finally attained enlightenment. (The record that Chan Master Xinghua had already passed away for thirty years, yet Shoukuo is still referred to as the attendant of Xinghua, is to show that he does not disgrace his status as the attendant of the patriarch. All records of official duties are to show that the person is worthy of their position).
After Chan Master Shoukuo attained the Dharma at Chan Master Xinghua's place, he went to visit Chan Master Deshan Xuanjian. He asked, 'Where have all the sages of the past gone?' Chan Master Xuanjian replied, 'What to do? What to do?' Chan Master Shoukuo said, 'This is an imperial order to select flying dragon horses, and even a lame turtle wants to stick its head out.' Chan Master Xuanjian then stopped speaking. The next day, after bathing, Chan Master Shoukuo offered tea to Chan Master Xuanjian, who patted him on the back and asked, 'What are you going to do with yesterday's case?' Chan Master Shoukuo said, 'This old man is only beginning to understand a little today.' Chan Master Xuanjian again stopped speaking. Chan Master Shoukuo later went to the seat of Chan Master Huayan in Xiangzhou. One day, Chan Master Huayan ascended the Dharma hall and said to the assembly, 'Today, if anyone is a descendant of Linji Yixuan, Deshan Xuanjian, Gaoting, Dayu, Niaoke Daolin, or Chuanzi Decheng, there is no need for how and how, please directly enter with a single blade. Chan Master Huayan will testify for you.' Chan Master Shoukuo came out, bowed, and then shouted loudly. Chan Master Huayan also shouted loudly. Chan Master Shoukuo shouted again, and Chan Master Huayan also shouted. Chan Master Shoukuo then said, 'Everyone, look at this old man, he has completely failed.' He shouted again, clapped his hands, and returned to the assembly. Chan Master Huayan descended from the seat and returned to his abbot's room. At that time, Chan Master Yanzhao was serving as the director (the monk in charge of the affairs of the monastic community), and went forward to inquire. Chan Master Huayan said, 'Director, you have come. That hateful Shoukuo just twisted me around, wait for me to gather the assembly to beat him and then drive him out.' Chan Master Yanzhao said, 'It is too late to drive him out.' This is because you, the abbot, misspoke. He is a descendant of the Linji school, and this is how he should be. Only then did Chan Master Huayan's anger subside. Chan Master Yanzhao told Chan Master Shoukuo about this. Chan Master Shoukuo said, 'What reason did you have to persuade this old man? Before I even asked, he wanted to beat me. If my words could work, not beating me now would be the same as negating my words.' Chan Master Yanzhao said, 'Even so, this matter has already spread throughout the world.' Chan Master Shoukuo arrived at Lumen. One day, he saw Chan Master Lumen asking Monk Chu, 'You all day long...'
披披搭搭作甚麼。楚曰。和尚見某甲披披搭搭那。鹿門便喝。楚亦喝。兩家總休去。廓曰。你看這兩個瞎漢。隨後便喝。鹿門歸方丈。卻令侍者請廓上來。曰老僧適來與楚阇黎賓主相見。什麼敗闕。曰轉見病深。曰老僧自見興化來便會也。曰和尚到興化時。守廓為侍者。記得與么時語。曰請舉看。廓遂舉興化問和尚甚處來。和尚曰五臺來。興化曰還見文殊么。和尚便喝。興化曰我問你還見文殊么。又惡發作么。和尚又喝。興化無語。和尚作禮。興化至明日。教守廓喚和尚。和尚蚤去也。興化上堂云。你看這個僧擔條斷貫索。向南方去也。已后也道見興化來。今日公案。恰似與么時底。曰興化當時為甚無語。曰見和尚不會賓主句。所以無語。及欲喚和尚持論。和尚已去也。鹿門明日特為煎茶。晚參告眾。
宗統編年卷之十七 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之十八
壬午(樑龍德二)年。
禪師延沼至南院。
沼魁礨有英氣。于書無所不觀。然無經世意。父兄強之仕。一應舉至京師。即東歸從開元寺智恭律師剃染。受具游講肆。玩法華玄義。修止觀定慧。宿師爭下之。棄去游名山。依雪峰五年。見瑞巖。無留意。到越州謁鏡清。清嘆其俊邁。到華嚴
【現代漢語翻譯】 現代漢語譯本 『披披搭搭』（形容衣著不整）在做什麼？楚（指楚阇黎）說：『和尚看見我『披披搭搭』的樣子。』鹿門（指鹿門禪師）便喝斥。楚也喝斥。兩人都停止爭論。廓（指守廓）說：『你們看這兩個瞎子。』隨後也喝斥。鹿門回到方丈，卻讓侍者請守廓上來，說：『老僧剛才與楚阇黎以賓主之禮相見，有什麼缺失嗎？』守廓說：『反而顯得病更深了。』鹿門說：『老僧自從見過興化（指興化禪師）之後就明白了。』守廓說：『和尚到興化時，我守廓是侍者，記得當時的情景。』鹿門說：『請你舉例說說看。』守廓於是舉例說興化問和尚從哪裡來，和尚說從五臺山來。興化問：『還見到文殊（指文殊菩薩）嗎？』和尚便喝斥。興化說：『我問你還見到文殊嗎？又發作了嗎？』和尚又喝斥。興化無語。和尚作禮。興化到第二天，教守廓叫和尚來，和尚已經走了。興化上堂說：『你們看這個僧人，挑著斷了繩子的擔子，向南方去了。』以後也說見過興化。今天的公案，恰似當時的情景。』守廓說：『興化當時為什麼無語？』鹿門說：『因為他見和尚不會賓主之禮，所以無語。等到想要叫和尚來辯論，和尚已經走了。』鹿門第二天特意煎茶，晚參時告訴大眾。
宗統編年卷之十七 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之十八
壬午（樑龍德二，922）年。
禪師延沼（延沼禪師）到達南院。
延沼魁梧雄偉，有英氣，對書籍無所不看，然而沒有經世濟民的意圖。父兄強迫他去當官，他應舉到了京師，隨即東歸，跟隨開元寺智恭律師剃度出家，受具足戒，遊歷講習場所，研習《法華玄義》，修習止觀定慧，宿學之士爭相請教他。他捨棄這些，遊歷名山，依止雪峰五年，見過瑞巖，沒有留下來的意思。到越州拜謁鏡清（指鏡清道怍禪師），鏡清讚歎他俊逸超邁。到華嚴（指華嚴寺）
【English Translation】 English version What are you doing 'pi pi ta ta' (describing untidy clothes)? Chu (referring to Dharma Master Chu) said, 'The monk saw me looking 'pi pi ta ta'.' Lumu (referring to Chan Master Lumu) then shouted. Chu also shouted. Both stopped arguing. Kuo (referring to Shoukuo) said, 'Look at these two blind men.' Then he also shouted. Lumu returned to his abbot's room, but asked the attendant to invite Shoukuo up, saying, 'The old monk just met Dharma Master Chu as host and guest. What was lacking?' Shoukuo said, 'It only made the illness worse.' Lumu said, 'The old monk understood since seeing Xinghua (referring to Chan Master Xinghua).' Shoukuo said, 'When the monk arrived at Xinghua, I, Shoukuo, was the attendant, and I remember the situation at that time.' Lumu said, 'Please give an example.' Shoukuo then gave the example of Xinghua asking the monk where he came from, and the monk said he came from Mount Wutai. Xinghua asked, 'Did you see Manjusri (referring to Manjusri Bodhisattva)?' The monk then shouted. Xinghua said, 'I asked you if you saw Manjusri? Are you having another fit?' The monk shouted again. Xinghua was speechless. The monk bowed. The next day, Xinghua told Shoukuo to call the monk, but the monk had already left. Xinghua said in his sermon, 'Look at this monk, carrying a load with a broken rope, heading south.' Later, he also said he had seen Xinghua. Today's koan is just like the situation at that time.' Shoukuo said, 'Why was Xinghua speechless at that time?' Lumu said, 'Because he saw that the monk did not understand the etiquette of host and guest, so he was speechless. By the time he wanted to call the monk to discuss, the monk had already left.' The next day, Lumu specially brewed tea and told the assembly during the evening meditation.
Chronicles of the Zongtong, Volume 17 Supplement to the Buddhist Canon, Volume 86, No. 1600, Chronicles of the Zongtong
Chronicles of the Zongtong, Volume 18
Renwu year (Longde 2nd year of the Liang Dynasty, 922 AD).
Chan Master Yanzhao (Chan Master Yanzhao) arrived at Nanyuan.
Yanzhao was tall and majestic, with heroic spirit, and read all kinds of books, but had no intention of governing the world. His father and brothers forced him to become an official, and he went to the capital for the imperial examination, but then returned east and followed the lawyer Zhigong of Kaiyuan Temple to shave his head and become a monk, received the full precepts, traveled to lecture halls, studied the Profound Meaning of the Lotus Sutra, practiced cessation and contemplation, and cultivated concentration and wisdom. The learned monks competed to ask him questions. He abandoned these, traveled to famous mountains, stayed at Xuefeng for five years, met Ruiyan, but had no intention of staying. He went to Yuezhou to visit Jingqing (referring to Chan Master Jingqing Daofu), who praised him for his outstanding talent. He went to Huayan (referring to Huayan Temple).
為維那。屬守廓侍者從南院來。沼心奇之。因結為友。遂默悟三玄旨要。嘆曰。臨濟用處如是耶。因參祖。入門不禮拜。祖曰。入門須辨主。沼曰。端的請師分。祖於左膝拍一拍。沼便喝。祖于右膝拍一拍。沼又喝。祖曰。左邊一拍且置。右邊一拍作么生。沼曰瞎。祖便拈棒。沼曰。莫盲枷瞎棒。奪打和尚。莫言不道。祖擲下棒曰。今日卻被黃面浙子鈍置一場。沼曰。和尚大似持缽不得。詐道不饑。祖曰。阇黎曾到此間么。沼曰。是何言歟。祖曰。老僧好好相借問。沼曰。也不得放過。便下參堂了。卻上堂頭禮懺。祖曰。阇黎曾見甚麼人來。沼曰。在襄州華嚴。與廓侍者同夏。祖曰。親見作家來。又曰。他向你道甚麼。沼曰。始終只教某甲一向作主。祖便打。推出方丈曰。這般納敗缺底漢。有甚用處。沼於是服膺。為園頭。祖一日到園問曰。南方一棒。作么生商量。沼曰。作奇特商量。良久沼卻問。和尚此間作么生商量。祖拈棒曰。棒下無生忍。臨機不見師。沼于言下大徹玄旨。乃依止六年。
安隱忍曰。棒下無生忍。臨機不見師。即玄要的旨。風穴于廓侍者處雖悟三玄。而未至於要。安得不有再悟耶。汾陽因僧問如何是學人得力處。答曰。嘉州打大象。如何是學人轉身處。答曰。陜府灌鐵牛。如何是學人親切
【現代漢語翻譯】 現代漢語譯本： 維那（寺院中負責維持秩序的僧人）手下的屬守廓侍者從南院來，仰山慧寂（溈仰宗創始人，807-883）覺得他很特別，因此和他結為朋友，於是默默領悟了三玄的旨要。感嘆道：『臨濟義玄（臨濟宗創始人，？-867）的用處是這樣的啊！』於是去參拜仰山慧寂。入門不禮拜。仰山慧寂說：『入門須辨主。』 屬守廓侍者說：『請師父您來分辨。』仰山慧寂在左膝上拍了一下，屬守廓侍者便喝了一聲。仰山慧寂在右膝上拍了一下，屬守廓侍者又喝了一聲。仰山慧寂說：『左邊一拍且放一邊，右邊一拍作什麼？』屬守廓侍者說：『瞎！』仰山慧寂便拿起棒子。屬守廓侍者說：『不要盲目地用枷鎖和棒子，奪打和尚，莫說我沒告訴你。』仰山慧寂扔下棒子說：『今天卻被你這個黃面浙子給難住了。』屬守廓侍者說：『和尚你很像拿著缽卻說自己不餓。』仰山慧寂說：『阇黎（梵語，意為「導師」）你曾經到過這裡嗎？』屬守廓侍者說：『這是什麼話？』仰山慧寂說：『老僧好好地問你。』屬守廓侍者說：『也不得放過。』便下參堂去了，卻又上堂禮懺。仰山慧寂說：『阇黎你曾見過什麼人來？』屬守廓侍者說：『在襄州華嚴寺，與廓侍者一起過夏天。』仰山慧寂說：『親眼見過內行的人來了。』又問：『他向你說了什麼？』屬守廓侍者說：『始終只教我一直作主。』仰山慧寂便打他，推出方丈說：『這種只會認輸的傢伙，有什麼用處？』屬守廓侍者於是心悅誠服，做了園頭（菜園負責人）。仰山慧寂一日到園中問：『南方一棒，怎麼商量？』屬守廓侍者說：『作奇特商量。』過了很久，屬守廓侍者反問：『和尚您這裡怎麼商量？』仰山慧寂拿起棒子說：『棒下無生忍，臨機不見師。』屬守廓侍者在言下大徹玄旨，於是依止仰山慧寂六年。
安隱忍說：『棒下無生忍，臨機不見師。』就是玄要的旨意。風穴延沼（896-973）在廓侍者處雖然領悟了三玄，但還沒有達到要處，怎麼能沒有再次領悟呢？汾陽善昭（947-1024）因僧人問如何是學人得力處，回答說：『嘉州打大象。』如何是學人轉身處，回答說：『陜府灌鐵牛。』如何是學人親切處
【English Translation】 English version: The attendant Kuo, under the Vina (monk in charge of maintaining order in the monastery), came from the South Courtyard. Yangshan Huiji (founder of the Weiyang School, 807-883) found him remarkable and befriended him, whereupon he silently comprehended the essential principles of the Three Mysteries. He exclaimed, 'So this is how Linji Yixuan (founder of the Linji School, ?-867) uses it!' He then went to visit Yangshan Huiji. He did not bow upon entering. Yangshan Huiji said, 'Upon entering, one must discern the master.' Attendant Kuo said, 'I ask the master to distinguish.' Yangshan Huiji clapped his left knee, and Attendant Kuo shouted. Yangshan Huiji clapped his right knee, and Attendant Kuo shouted again. Yangshan Huiji said, 'The clap on the left side is set aside for now; what about the clap on the right side?' Attendant Kuo said, 'Blind!' Yangshan Huiji then picked up a stick. Attendant Kuo said, 'Do not blindly use shackles and sticks to beat the monks; do not say I did not warn you.' Yangshan Huiji threw down the stick and said, 'Today, I have been stumped by this yellow-faced fellow from Zhejiang.' Attendant Kuo said, 'The monk is much like holding a bowl but pretending not to be hungry.' Yangshan Huiji said, 'Have you, Ajari (Sanskrit for 'teacher'), ever been here before?' Attendant Kuo said, 'What are you saying?' Yangshan Huiji said, 'This old monk is properly asking you.' Attendant Kuo said, 'You cannot let it go either.' Then he went down to the meditation hall but went up to the hall to repent. Yangshan Huiji said, 'Ajari, whom have you seen?' Attendant Kuo said, 'At Huayan Temple in Xiangzhou, I spent the summer with Attendant Kuo.' Yangshan Huiji said, 'You have personally seen an expert.' He also asked, 'What did he say to you?' Attendant Kuo said, 'He always taught me to be the master.' Yangshan Huiji then struck him and pushed him out of the abbot's room, saying, 'What use is this kind of defeated fellow?' Attendant Kuo was then convinced and became the head gardener. One day, Yangshan Huiji went to the garden and asked, 'The Southern stick, how do you discuss it?' Attendant Kuo said, 'Discuss it as something extraordinary.' After a long time, Attendant Kuo asked in return, 'How do you discuss it here, monk?' Yangshan Huiji picked up the stick and said, 'Beneath the stick, there is no forbearance of birth; at the moment of opportunity, one does not see the teacher.' Attendant Kuo had a great enlightenment of the profound meaning upon hearing these words and then stayed with Yangshan Huiji for six years.
An Yinren said, 'Beneath the stick, there is no forbearance of birth; at the moment of opportunity, one does not see the teacher.' This is the essential meaning of the profound mystery. Although Fengxue Yanzhao (896-973) understood the Three Mysteries at Attendant Kuo's place, he had not reached the essential point; how could there not be a second enlightenment? Fenyang Shanzhao (947-1024), because a monk asked what is the place where a student gains strength, answered, 'Jiazhou strikes the great elephant.' What is the place where a student turns around, answered, 'Shaanxi Prefecture irrigates the iron ox.' What is the place where a student is intimate
處。答曰。西河弄師子。乃曰。若人會此三句。已辨三玄。更有三要語在。切須薦取。此無漸次中真漸次。無得失中真得失也。洞宗亦曰。士庶公侯一道看。貴賤尊卑明位次。知此者。可與言宗旨矣。
祥符蔭曰。汾陽他日又曰。三玄三要事難分。得意忘言道易親。合而觀之。可與言一句矣。沼英凜之氣。蚤蓋諸方。皆無留意。一言服膺于祖。便作園頭。今之到處受人名位籠罩。安排嚮明窗凈幾間者。所圖亦竟何事也哉。觀沼宜知愧矣。
禪師文益造地藏阻雪悟道。
益餘杭魯氏子。生而秀髮。七歲剃染。弱齡稟具。究毗尼。探儒典。振錫南遊。抵福州參長慶。不大發明。后同紹修法進三人。自漳州抵湖外。值天雨雪。溪流瀑漲。遂解包。休于域隅古寺。入堂有老僧擁爐。三人附火次。老僧問益曰。此行何之。益曰。行腳去。曰如何是行腳事。益曰。不知。曰不知最親切。又同三人舉肇論。至天地與我同根處。老僧曰。山河大地。與諸上座。是同是別。益曰別。老僧豎兩指。益曰。同。老僧又豎兩指。便起去。益大驚。及周行廊廡。讀寺額曰。石山地藏。乃知桂琛禪師也。雪霽辭去。琛門送之。問曰。上座尋常說三界惟心。萬法惟識。乃指庭下片石曰。且道此石在心內。在心外。益曰。在心內。琛
【現代漢語翻譯】 處。答曰：『西河弄師子。』乃曰：『若人會此三句，已辨三玄。更有三要語在，切須薦取。此無漸次中真漸次，無得失中真得失也。』洞宗亦曰：『士庶公侯一道看，貴賤尊卑明位次。知此者，可與言宗旨矣。』 現代漢語譯本： 地方。禪師回答說：『西河耍獅子。』於是（汾陽善昭禪師）說：『如果有人領會這三句話，就已經辨明了三玄。還有三要的語句存在，務必要推薦選取。這在沒有次第中存在真正的次第，在沒有得失中存在真正的得失。』洞宗也說：『士人百姓、公侯將相都一樣看待，貴賤尊卑要明白各自的位置。明白這些的人，可以和他談論禪宗的宗旨了。』 祥符蔭曰：『汾陽他日又曰：三玄三要事難分，得意忘言道易親。合而觀之，可與言一句矣。』沼英凜之氣，蚤蓋諸方，皆無留意，一言服膺于祖，便作園頭。今之到處受人名位籠罩，安排嚮明窗凈幾間者，所圖亦竟何事也哉。觀沼宜知愧矣。 現代漢語譯本： 祥符蔭禪師說：『汾陽善昭禪師後來又說：三玄三要難以區分，領會其意而忘卻言語，道就容易親近了。合起來看，可以和他談論一句了。』沼英禪師凜然的氣概，早早就壓倒了各方，（但他）都沒有在意，一句話就心悅誠服地聽從了祖師（桂琛禪師）的話，於是就去做了園頭。現在那些到處接受別人名位籠罩，被安排在明亮的窗戶和乾淨的幾案之間的人，所圖謀的究竟是什麼呢？看看沼英禪師應該感到慚愧啊。 禪師文益造地藏阻雪悟道。 現代漢語譯本： 禪師文益（法眼文益禪師）在前往地藏院的路上被雪阻擋而悟道。 益餘杭魯氏子，生而秀髮，七歲剃染，弱齡稟具，究毗尼，探儒典，振錫南遊，抵福州參長慶，不大發明。后同紹修法進三人，自漳州抵湖外，值天雨雪，溪流瀑漲，遂解包，休于域隅古寺。入堂有老僧擁爐，三人附火次，老僧問益曰：『此行何之？』益曰：『行腳去。』曰：『如何是行腳事？』益曰：『不知。』曰：『不知最親切。』又同三人舉肇論，至天地與我同根處，老僧曰：『山河大地，與諸上座，是同是別？』益曰：『別。』老僧豎兩指，益曰：『同。』老僧又豎兩指，便起去。益大驚，及周行廊廡，讀寺額曰：石山地藏，乃知桂琛禪師也。雪霽辭去，琛門送之，問曰：『上座尋常說三界惟心，萬法惟識，乃指庭下片石曰：且道此石在心內，在心外？』益曰：『在心內。』琛 現代漢語譯本： 文益（法眼文益禪師）是餘杭魯氏的兒子，生來就聰慧，七歲剃度出家，年輕時就具備了僧人的德行，深入研究戒律，探求儒家經典，拿著錫杖向南遊歷，到達福州參拜長慶禪師，沒有得到大的啓發。後來和紹修、法進三人，從漳州到達湖外，遇到天下雨雪，溪流瀑布上漲，於是解開包裹，在偏僻角落的古寺休息。進入佛堂，有一位老和尚圍著爐子，三人靠近火爐取暖，老和尚問文益（法眼文益禪師）說：『這次出行要去哪裡？』文益（法眼文益禪師）說：『去行腳。』老和尚說：『什麼是行腳的事？』文益（法眼文益禪師）說：『不知道。』老和尚說：『不知道最親切。』又和三人談論《肇論》，談到天地與我同根的地方，老和尚說：『山河大地，和各位上座，是相同還是不同？』文益（法眼文益禪師）說：『不同。』老和尚豎起兩根手指，文益（法眼文益禪師）說：『相同。』老和尚又豎起兩根手指，就起身離開了。文益（法眼文益禪師）非常驚訝，等到他走遍走廊，讀到寺廟的匾額寫著：石山地藏，才知道是桂琛禪師。雪停后告辭離開，桂琛禪師在門口送他，問道：『上座平時說三界唯心，萬法唯識，』於是指著庭院下的石頭說：『你說這塊石頭在心內，還是在心外？』文益（法眼文益禪師）說：『在心內。』桂琛禪師
【English Translation】 Answered, 'Playing with lions in the West River.' Then (FenYang ShanZhao ChanShi) said, 'If one understands these three sentences, they have already discerned the Three Mysteries. There are also the Three Essentials, which must be recommended and taken. This is true gradualness within non-gradualness, and true gain and loss within non-gain and loss.' The Dongshan school also said, 'Scholars, commoners, dukes, and marquises are viewed as one; the noble and the base, the honored and the humble, clarify their positions. Those who understand this can be spoken to about the essence of the school.' English version: Place. The Chan master answered: 'Playing with lions in the West River.' Thereupon (FenYang ShanZhao ChanShi) said: 'If a person understands these three sentences, he has already distinguished the Three Mysteries. There are also the Three Essentials, which must be recommended and taken. This is true gradualness within non-gradualness, and true gain and loss within non-gain and loss.' The Dongshan school also said: 'Scholars, commoners, dukes, and marquises are viewed as one; the noble and the base, the honored and the humble, clarify their positions. Those who understand this can be spoken to about the essence of the school.' Xiangfu Yin said, 'FenYang (ShanZhao ChanShi) later said, "The Three Mysteries and Three Essentials are difficult to separate; understanding the meaning and forgetting the words makes the Way easy to approach. Viewing them together, one can speak of a single phrase." Zhao Ying's awe-inspiring spirit had already surpassed all others, but he paid no attention to it. With a single word, he sincerely obeyed the Ancestor and became a gardener. Those who are now covered by fame and position everywhere, arranged in bright windows and clean desks, what are they ultimately seeking? Looking at Zhao Ying, they should feel ashamed.' English version: Xiangfu Yin Chan Master said: 'FenYang (ShanZhao ChanShi) later said: The Three Mysteries and Three Essentials are difficult to separate; understanding the meaning and forgetting the words makes the Way easy to approach. Viewed together, one can speak of a single phrase.' Zhao Ying Chan Master's awe-inspiring spirit had long surpassed all others, but he did not care. With a single word, he sincerely obeyed the Ancestor (GuiChen ChanShi), and then went to be a gardener. Now those who everywhere accept the cover of fame and position, and are arranged between bright windows and clean desks, what are they ultimately seeking? Looking at Zhao Ying Chan Master, they should feel ashamed.' Chan Master Wenyi's Enlightenment on the Way to Dizang Due to Snow. English version: Chan Master Wenyi (FaYan Wenyi ChanShi)'s Enlightenment on the Way to Dizang Temple Due to Snow. Yi (FaYan Wenyi ChanShi) was the son of the Lu family of Yuhang. He was born intelligent and had his head shaved at the age of seven. In his youth, he possessed the qualities of a monk. He studied the Vinaya (rules of monastic discipline), explored Confucian classics, and traveled south with his staff. He arrived in Fuzhou to visit Changqing Chan Master, but did not gain great enlightenment. Later, together with Shao Xiu, Fa Jin, and one other person, they traveled from Zhangzhou to the area outside the lake. They encountered rain and snow, and the streams and waterfalls swelled. So they unpacked and rested in an ancient temple in a remote corner. Upon entering the hall, there was an old monk warming himself by the stove. The three of them approached the fire. The old monk asked Yi (FaYan Wenyi ChanShi), 'Where are you going?' Yi (FaYan Wenyi ChanShi) said, 'To travel on foot.' The old monk said, 'What is the matter of traveling on foot?' Yi (FaYan Wenyi ChanShi) said, 'I don't know.' The old monk said, 'Not knowing is the most intimate.' Then, together with the three, they discussed the Zhao Lun (The Treatises of Zhao), reaching the point where heaven and earth share the same root with me. The old monk said, 'The mountains, rivers, and great earth, and all of you, are they the same or different?' Yi (FaYan Wenyi ChanShi) said, 'Different.' The old monk raised two fingers. Yi (FaYan Wenyi ChanShi) said, 'The same.' The old monk raised two fingers again and then left. Yi (FaYan Wenyi ChanShi) was greatly surprised. When he walked around the corridors and read the temple plaque, which read 'Stone Mountain Dizang (Ksitigarbha),' he realized that it was GuiChen Chan Master. When the snow cleared, he bid farewell and left. GuiChen Chan Master saw him off at the gate and asked, 'You often say that the Three Realms are only mind, and all phenomena are only consciousness.' Then he pointed to a stone in the courtyard and said, 'Tell me, is this stone inside the mind or outside the mind?' Yi (FaYan Wenyi ChanShi) said, 'Inside the mind.' GuiChen Chan Master
笑曰。行腳人著甚來由。安片石在心頭。益窘無以對。遂辭修進二人。即放包依席下求抉擇。近一月餘。日呈見解。說道理。琛語之曰。佛法不恁么。益曰。某甲辭窮理絕也。琛曰。若論佛法。一切見成。益於言下大悟。
禪師慧清住芭蕉山。
清得法于石亭涌。住芭蕉山。拈拄杖示眾曰。你有拄杖子。我與你拄杖子。你無拄杖子。我奪卻你拄杖子。靠拄杖子下座。
癸未(樑龍德三年四月以後後唐莊宗李存勖同光元)年。
禪師洞山支下龍牙居遁寂。
甲申(後唐同光二)年。
祖付延沼正法印。
祖一日問沼。汝道四種料簡語。料簡何法。對曰。凡語不滯凡情。即墮聖解。學者大病。先聖憂之。為施方便。如楔出楔。祖因問如何是奪人不奪境。對曰。新出紅爐金彈子。簉破阇黎鐵面皮。又問。如何是奪境不奪人。對曰。芻草乍分頭腦裂。亂云初綻影猶存。又問如何是人境俱奪。對曰。躡足進前須急急。捉鞭當鞅莫遲遲。又問如何是人境俱不奪。對曰。常憶江南三月里。鷓鴣啼處百花香。又問。臨濟有三句。當日有問如何是第一句。濟曰。三要印開朱點窄。未容擬議主賓分。沼隨聲便喝。又問如何是第二句。濟曰。妙解豈容無著問。漚和爭負截流機。沼曰。未問以前錯
【現代漢語翻譯】 現代漢語譯本： 益禪師笑著說：『雲遊僧靠什麼來由？』（指參禪的依據或目的）把一片石頭放在心頭。（比喻執著于外物，增加內心的負擔）』益禪師窘迫無言以對，於是向修進二人告辭，立即放下行囊，在琛禪師的座下請求決斷選擇。（指尋求開悟的途徑）近一個月的時間裡，每天都呈上自己的見解，講述道理。琛禪師對他說：『佛法不是這樣的。』益禪師說：『我（某甲是古代人自稱的謙詞）已經辭窮理絕了。』琛禪師說：『如果談論佛法，一切都是現成的。』益禪師在言語之下大悟。
慧清禪師住在芭蕉山。
慧清禪師從石亭涌禪師處得法，住在芭蕉山。拿起拄杖向大眾開示說：『你有拄杖子，我給你拄杖子；你沒有拄杖子，我奪走你的拄杖子。』靠著拄杖走下座位。
癸未年（923年）。
龍牙居遁禪師是洞山禪師的支派，圓寂。
甲申年（924年）。
祖師將延沼禪師付與正法印。
祖師有一天問延沼禪師：『你說說四種料簡語，料簡的是什麼法？』延沼禪師回答說：『凡語不滯凡情，即墮聖解。（指如果言語不執著於世俗的情感，就會落入聖人的知解）學者的大病，先聖擔憂這一點，所以才施設方便，就像用楔子拔出楔子一樣。』祖師於是問：『如何是奪人不奪境？』延沼禪師回答說：『新出紅爐金彈子，簉破阇黎（指僧人）鐵面皮。』又問：『如何是奪境不奪人？』延沼禪師回答說：『芻草乍分頭腦裂，亂云初綻影猶存。』又問：『如何是人境俱奪？』延沼禪師回答說：『躡足進前須急急，捉鞭當鞅莫遲遲。』又問：『如何是人境俱不奪？』延沼禪師回答說：『常憶江南三月里，鷓鴣啼處百花香。』又問：『臨濟禪師有三句，當日有人問如何是第一句，臨濟禪師說：三要印開朱點窄，未容擬議主賓分。』延沼禪師隨聲便喝。又問：『如何是第二句？』臨濟禪師說：『妙解豈容無著問，漚和爭負截流機。』延沼禪師說：『未問以前錯。』
【English Translation】 English version: The Chan master Yi laughed and said, 'What is the basis for a wandering monk? (referring to the basis or purpose of Chan practice) To place a piece of stone in one's heart. (metaphorically referring to clinging to external objects, increasing the burden of the heart)' Chan master Yi was speechless and embarrassed. Therefore, he bid farewell to the two monks, Xiu and Jin, and immediately put down his baggage, seeking a decisive choice under Chan master Chen's seat. (referring to seeking a path to enlightenment) For nearly a month, he presented his views and explained the principles every day. Chan master Chen said to him, 'The Buddha-dharma is not like this.' Chan master Yi said, 'I (Moujia is a humble term for self-reference in ancient times) have exhausted my words and principles.' Chan master Chen said, 'If we talk about the Buddha-dharma, everything is readily available.' Chan master Yi had a great enlightenment upon hearing these words.
Chan master Huiqing lived on Mount Bajiao.
Chan master Huiqing obtained the Dharma from Chan master Shiting Yong and lived on Mount Bajiao. He raised his staff and instructed the assembly, saying, 'If you have a staff, I will give you a staff; if you don't have a staff, I will take away your staff.' He leaned on his staff and stepped down from the seat.
The year Guiwei (923 AD).
Chan master Longya Judun, a branch of Chan master Dongshan, passed away.
The year Jiashen (924 AD).
The Patriarch entrusted the Dharma Seal to Chan master Yanzhao.
One day, the Patriarch asked Chan master Yanzhao, 'Tell me about the four discriminating phrases, what Dharma do they discriminate?' Chan master Yanzhao replied, 'Ordinary words not clinging to ordinary feelings fall into saintly understanding. (referring to if words do not cling to worldly emotions, they will fall into the understanding of saints) This is a great illness for scholars, and the ancient sages worried about this, so they established expedient means, just like using a wedge to pull out a wedge.' The Patriarch then asked, 'What is taking away the person but not the environment?' Chan master Yanzhao replied, 'A golden pellet newly out of the red furnace, shatters the iron face of the abbot (referring to a monk).' He asked again, 'What is taking away the environment but not the person?' Chan master Yanzhao replied, 'The grass is suddenly divided, the head is split, the chaotic clouds are just beginning to bloom, and the shadow still remains.' He asked again, 'What is taking away both the person and the environment?' Chan master Yanzhao replied, 'Step forward quickly, grasp the whip and hold the reins without delay.' He asked again, 'What is not taking away either the person or the environment?' Chan master Yanzhao replied, 'I often remember the third month in Jiangnan, where the partridges sing and the flowers are fragrant.' He asked again, 'Chan master Linji has three sentences. Someone asked him that day, what is the first sentence? Chan master Linji said, The three essentials open, the cinnabar dot is narrow, not allowing deliberation between host and guest.' Chan master Yanzhao immediately shouted. He asked again, 'What is the second sentence?' Chan master Linji said, 'Wonderful understanding cannot allow unattached questions, how can the floating bubbles compete with the machine that cuts off the flow?' Chan master Yanzhao said, 'It was wrong before asking.'
。又問。如何是第三句。濟曰。但看棚頭弄傀儡。抽頭全藉里頭人。沼曰。明破即不堪。於是祖以為可支臨濟宗。付以法印。
禪師誨機住黃龍。
機嗣玄泉彥。住黃龍。一日真人呂巖。道經黃龍山。睹紫雲成蓋。疑有異人。乃入謁。值擊鼓升堂。機見。意必呂公。欲誘而進。厲聲曰。座旁有竊法者。巖毅然出曰。雲水道人。曰。忽遇云盡水乾時。如何。巖無對。求代語。巖如前問。機曰。黃龍出見。巖問。一粒粟中藏世界。半升鐺內煮山川。且道此意如何。機指曰。這守尸鬼。曰爭奈囊中有長生不死藥。曰饒經八萬劫。終是落空亡。巖飛劍脅之。劍不能入。遂再拜求指歸。機曰。半升鐺內煮山川即不問。如何是一粒粟中藏世界。巖言下頓契。作偈曰。棄卻瓢囊摵碎琴。如今不戀汞中金。自從一見黃龍后。始覺從前錯用心。機囑加護。巖字洞賓。京川人。
乙酉(同光三)年。
丙戌(同光四年四月以後明宗天成元年越實正元)年。
丁亥(後唐天成二吳乾貞元)年。
戊子(天成三漢大有元)年。
禪師玄沙下漳州羅漢院真應桂琛寂。
琛后遷羅漢。平居頹坐匡床。見僧來。即舉拂子曰。會么。對曰。謝和尚指示。琛曰。見我豎拂子便謝指示。汝每日見山見水。
【現代漢語翻譯】 現代漢語譯本： 又問：『如何是第三句？』濟說：『但看戲臺上表演的傀儡戲，抽動絲線全靠里頭的人。』沼說：『說破了就不值錢了。』於是祖師認為他可以支撐臨濟宗，把法印傳授給他。 禪師誨機住在黃龍山。 誨機是玄泉彥的弟子，住在黃龍山。一天，真人呂巖（道教神仙）路過黃龍山，看到紫色的雲彩形成傘蓋，懷疑有異人。於是進去拜訪。正趕上擊鼓升堂。誨機見到他，心想必是呂洞賓。想要引他進一步開悟，厲聲說：『座旁有竊法者！』呂巖毅然走出說：『我是雲水道人。』誨機說：『忽然遇到云消散水乾涸時，如何是好？』呂巖無言以對，請求代為回答。誨機像先前那樣問。誨機說：『黃龍出現。』呂巖問：『一粒粟米中藏著世界，半升鍋內煮著山川，且說這是什麼意思？』誨機指著他說：『這守尸鬼！』呂巖說：『奈何我囊中有長生不死的藥。』誨機說：『即使經過八萬劫，終究還是落空死亡。』呂巖飛劍威脅他，劍卻不能刺入。於是再次拜倒請求指點歸宿。誨機說：『半升鍋內煮山川暫且不問，如何是一粒粟米中藏世界？』呂巖當即領悟，作偈說：『丟棄了瓢囊，摔碎了琴，如今不再迷戀汞中的金。自從一見黃龍后，才覺得從前都錯了用心。』誨機囑咐他加以護持。呂巖，字洞賓，京川人。 乙酉（同光三年，公元925年）。 丙戌（同光四年四月以後，明宗天成元年，越實正元，公元926年）。 丁亥（後唐天成二年，吳乾貞元，公元927年）。 戊子（天成三年，漢大有元年，公元928年）。 禪師玄沙的弟子漳州羅漢院真應桂琛圓寂。 桂琛後來遷到羅漢院。平時懶散地坐在匡床上，見到僧人來，就舉起拂塵說：『會么？』僧人回答說：『感謝和尚指示。』桂琛說：『見我豎起拂塵便感謝指示，你每天見山見水，
【English Translation】 English version: Again he asked: 'What is the third sentence?' Ji said: 'Just watch the puppet show on the stage; pulling the strings depends entirely on the person inside.' Zhao said: 'Once it's explained, it's worthless.' Thereupon, the Patriarch deemed him capable of supporting the Linji (Rinzai) School and transmitted the Dharma Seal to him. Chan Master Huiji resided at Huanglong (Yellow Dragon) Mountain. Huiji was a disciple of Xuanquan Yan and resided at Huanglong Mountain. One day, the Real Person Lü Yan (a Taoist immortal) passed by Huanglong Mountain and saw purple clouds forming a canopy, suspecting there was an extraordinary person. So he went in to pay his respects. He arrived just as the drum was being struck for the Dharma talk. Huiji saw him and thought it must be Lü Dongbin. Wanting to induce him to further enlightenment, he sternly said: 'There is a Dharma thief beside the seat!' Lü Yan resolutely stepped out and said: 'I am the Cloud Water Taoist.' Huiji said: 'Suddenly encountering the clouds dispersing and the water drying up, what then?' Lü Yan was speechless and requested a substitute answer. Huiji asked as before. Huiji said: 'The Yellow Dragon appears.' Lü Yan asked: 'A grain of millet contains the world, half a pint pot cooks mountains and rivers. What does this mean?' Huiji pointed at him and said: 'This corpse-guarding ghost!' Lü Yan said: 'But I have an elixir of immortality in my bag.' Huiji said: 'Even after eighty thousand kalpas, it will ultimately be empty death.' Lü Yan threatened him with a flying sword, but the sword could not penetrate. So he prostrated again, requesting guidance to his true home. Huiji said: 'Cooking mountains and rivers in half a pint pot I won't ask about for now, but what is a grain of millet containing the world?' Lü Yan immediately understood and composed a verse saying: 'Discarding the gourd and smashing the zither, now I no longer crave the gold in mercury. Since seeing Huanglong, I realize that I was wrong to use my mind before.' Huiji instructed him to protect the Dharma. Lü Yan, styled Dongbin, was from Jingchuan. YiYou (Tongguang 3, 925 AD). BingXu (Tongguang 4, after April, Mingzong Tiancheng 1, Yueshi Zhengyuan, 926 AD). DingHai (Later Tang Tiancheng 2, Wu Qianzhengyuan, 927 AD). WuZi (Tiancheng 3, Han Dayou 1, 928 AD). Chan Master Xuansha's disciple, Zhenying Guichen of Luohan Monastery in Zhangzhou, passed away. Guichen later moved to Luohan Monastery. He usually sat lazily on the meditation platform. When he saw a monk coming, he would raise his whisk and say: 'Do you understand?' The monk would reply: 'Thank you, Venerable, for the instruction.' Guichen said: 'You thank me for the instruction when you see me raise the whisk. You see mountains and water every day,'
可不指示汝耶。又見僧來。舉拂子。其僧禮讚。琛曰。見我豎拂子便禮拜讚歎。那裡掃地豎起苕帚。為甚不讚嘆。閱世六十有二。坐四十二夏。沐浴坐化。阇維收舍利建塔。謚真應。
禪師行崇住谷山。
崇嗣法保福展。住谷山報恩。謂門弟子曰。吾雖不在。未嘗不為諸兄弟。若委悉報恩常為人處。許汝出意想知解。五陰身田。若委不得。保汝未出得意想知解。所以古人喚作鬼家活計。蝦蟆衣下客。欲得速疾相應。即如今立地便證。驗取識取。有什麼罪過。不然根思遲迴。且以日及夜。尋究將去。忽一日覷見。更莫以少為足。更能研窮究竟。乃至淫坊酒肆。若觸若凈。若好若惡。以汝所見事。覷教儘是此境界。入如入律。若見一法如毫髮許不見此個事。我說為無明翳障。直須不見有法是別底法。方得圓備。到這裡更能翻擲自由。開合不成痕縫。如水入水。如火入火。如風入風。如空入空。若能如是。直下提一口劍。刺斷天下人疑網。一如不作相似。所以古人道。繁興大用。舉必全真。若有個漢到與么境界。誰敢向前說是說非。何以故。此人是個漢。超諸限量。透出因果。一切處管束此人不得。若能如是即可。若未得如此。直須好看。莫取次發言吐氣。沉墜卻。汝無量劫。莫到與么時。便道報恩不道。
【現代漢語翻譯】 現代漢語譯本：我可以不指示你嗎？又看見僧人來了，（禪師）舉起拂塵。那僧人便禮拜讚歎。（道林）琛禪師說：『見我舉起拂塵便禮拜讚歎，那麼在別處掃地的人舉起掃帚，為什麼不讚嘆呢？』（道林琛禪師）享年六十二歲，坐禪四十二個夏天，沐浴後坐化。火化后收取捨利，建塔供奉，謚號為真應。
禪師行崇住在谷山。
行崇繼承了保福展的禪法，住在谷山報恩寺。他對門下弟子說：『我即使不在，也未嘗不為各位兄弟著想。如果徹底明白報恩寺的常人處事之道，允許你們超出意想和知解，認識五陰身田（色、受、想、行、識五種構成身心的要素）。如果不能徹底明白，我保證你們無法超出意想和知解。所以古人稱之為鬼家的活計，蝦蟆衣下的客人。想要迅速相應，就現在立刻證悟，驗證並認識它。有什麼罪過呢？不然的話，如果根器遲鈍，就日夜尋究下去。如果有一天突然看見了，也不要以少為足，更要研窮究竟，乃至淫坊酒肆，無論接觸到的是乾淨的還是不乾淨的，是好的還是壞的，都要用你所見之事，看透它儘是此境界。進入時要如入律一般嚴謹。如果見到一法如毫髮般大小而不見此個事，我就說是被無明遮蔽。必須不見有法是別的法，才能圓滿具備。到了這裡更能翻轉自由，開合之間不留痕跡，如水入水，如火入火，如風入風，如空入空。如果能這樣，直接提一口劍，刺斷天下人的疑網，一如不作相似。所以古人說：『繁興大用，舉必全真。』如果有個漢子到了這樣的境界，誰敢上前說是說非？為什麼呢？因為這個人是個漢子，超越諸**，透出因果，一切處都管束不了這個人。如果能這樣就可以了。如果還沒達到這樣，就要好好看，不要隨便發言吐氣，沉墜了你無量劫。莫到那時，便說報恩寺不說了。』
【English Translation】 English version: May I not instruct you? Again, seeing a monk coming, (the Chan master) raised his whisk. The monk then prostrated and praised. Chan Master (Daolin) Chen said, 'Seeing me raise the whisk, you immediately prostrate and praise. Then why not praise those who sweep the floor elsewhere when they raise their brooms?' (Chan Master Daolin Chen) lived for sixty-two years, spending forty-two summers in meditation. After bathing, he passed away in a seated posture. After cremation, his relics were collected, and a pagoda was built in his honor, with the posthumous title of Zhenying (真應, meaning 'True Response').
Chan Master Xingchong resided at Gushan (谷山, Valley Mountain).
Xingchong inherited the Dharma from Baofu Zhan and resided at Bao'en Monastery (報恩寺, Gratitude Monastery) on Gushan. He said to his disciples, 'Even when I am not present, I am always thinking of you brothers. If you thoroughly understand the way of the common people at Bao'en Monastery, I allow you to go beyond imagination and intellectual understanding, and recognize the five skandhas (五陰, pañca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) as the field of the body. If you cannot thoroughly understand, I guarantee you will not be able to go beyond imagination and intellectual understanding. Therefore, the ancients called it the business of the ghost family, a guest under the toad's robe. If you want to quickly correspond, then realize it right now, verify and recognize it. What fault is there in that? Otherwise, if your faculties are dull, then investigate it day and night. If one day you suddenly see it, do not be content with little, but further investigate it thoroughly, even in brothels and taverns, whether you encounter the clean or the unclean, the good or the bad, use what you see to perceive that it is all this realm. Enter as strictly as entering the precepts. If you see one dharma as small as a hair and do not see this matter, I say that you are obscured by ignorance. You must not see any dharma as a separate dharma in order to be fully equipped. When you reach this point, you can turn freely, opening and closing without leaving a trace, like water entering water, like fire entering fire, like wind entering wind, like space entering space. If you can do this, directly draw a sword and cut through the net of doubt of all people, as if nothing had been done. Therefore, the ancients said, 'Abundant activity arises, and every action is entirely true.' If there is a man who reaches such a state, who would dare to come forward and say right or wrong? Why? Because this person is a man, surpassing all **s (demons), transcending cause and effect, and no place can control this person. If you can do this, then that is enough. If you have not yet reached this point, then you must look carefully, do not casually speak or breathe, lest you sink for countless kalpas. Do not say at such a time that Bao'en Monastery does not speak.'
首建法眼宗第一世祖
諱文益。地藏嗣。餘杭魯氏子。七齡秀髮。依新建全偉律師落髮。詣趙州開元。希覺律師受具足戒。初謁長慶。無所契悟。后叩地藏琛嗣法。初住崇壽。后住金陵清涼。
大鑒下第九世法眼宗第一世祖首建法眼宗(書法同雲門)。
安隱忍曰。如金鑄器。鐘盂鼎鼐皆金。而鼎不是鐘。盂不是鼐。所用異也。干將莫邪。用在斬割。臨濟雲門近之。秦宮寶鏡。用在兼攝。曹洞溈仰似之。而法眼。則鼎也。易曰。鼎折足。覆公餗。蓋鼎三足而立。廢一則傾。巖頭謂𠁼伊字三點。略似宗門。法眼以華嚴六相立為宗旨。慮後世學者偏局於一。其意深矣。六相者。總別同異成壞是也。而總不是別。異不是同。互為子母。以盡法界廣大之性。開合之變。如織錦回文詩。一字百詠。祖師之全體大用。至五宗各立。發揮盡矣。玄沙宗旨有用處不換機。與六相義相為隱顯。琛公善之至法眼。專以此機接人。故玄沙之道至法眼始大。但學者未能細心研究。不數傳而宗鏡出焉。義解沙門。倚以為說。可嘆也。
禪師雪峰支下天臺靈曜慈濟澡先寂。
先新豐翁氏子。母夢梵僧。風神炯然。荷錫求宿。孕時香霧滿室。初事講說。后棄謁雪峰。峰記之曰。子異日為王者師。神人獻地。開瑞巖
【現代漢語翻譯】 現代漢語譯本 首創法眼宗的第一世祖師
諱號文益（Wenyi），是地藏（Dizang）的嗣法弟子。他是餘杭（Yuhang）魯氏之子，七歲時就顯露出聰慧的天資，依從新建（Xinjian）全偉律師剃度出家，前往趙州（Zhaozhou）開元寺（Kaiyuan Temple），從希覺律師處受具足戒。最初參訪長慶（Changqing），沒有得到任何領悟，後來參叩地藏琛（Dizang Chen），得到嗣法。最初住在崇壽寺（Chongshou Temple），後來住在金陵（Jinling）清涼寺（Qingliang Temple）。
大鑒（Dajian，即六祖慧能）門下第九世，法眼宗第一世祖師，首創法眼宗（書法與雲門宗相似）。
安隱忍（Anyinren）說：『如同用金鑄造器物，鐘、盂、鼎、鼐都是金子做的，但鼎不是鐘，盂不是鼐，用途不同。干將、莫邪寶劍，用於斬割，臨濟宗（Linji）和雲門宗（Yunmen）與之相近。秦宮寶鏡，用於兼攝，曹洞宗（Caodong）和溈仰宗（Weiyang）與之相似。而法眼宗，就像鼎一樣。《易經》說：『鼎折斷了腳，傾覆了公的食物。』鼎有三足才能立穩，廢掉一足就會傾倒。巖頭（Yantou）說𠁼伊字三點，略微相似於宗門。法眼宗以華嚴六相（指總相、別相、同相、異相、成相、壞相）立為宗旨，是考慮到後世學者可能會偏執於一方面，他的用意很深啊。六相就是總、別、同、異、成、壞。而總不是別，異不是同，互相作為子母，以窮盡法界廣大的體性，開合的變化，就像織錦回文詩一樣，一字可以百詠。祖師的全體大用，到五宗各立時，發揮殆盡。玄沙（Xuansha）的宗旨是『有用處不換機』，與六相的意義相互隱顯。琛公（Chen Gong）善於將玄沙之道傳給法眼（Fayan），法眼專門用這個機鋒接引人，所以玄沙之道到法眼這裡才得以發揚光大。但學者未能細心研究，沒過幾代，《宗鏡錄》（Zongjing Lu）就出現了，義解沙門依靠它來解說，可嘆啊。』
禪師是雪峰（Xuefeng）支下天臺靈曜慈濟澡先（Tian Tai Ling Yao Ci Ji Zao Xian），
先（Xian）是新豐（Xinfeng）翁氏之子，他的母親夢見一位梵僧，風采神俊，拿著錫杖請求借宿。懷孕時，香霧瀰漫整個房間。先最初從事講說，後來放棄講說去拜見雪峰（Xuefeng）。雪峰記住他說：『你將來會成為王者的老師，神人會獻地，開創瑞巖寺（Ruiyan Temple）。』
【English Translation】 English version The First Ancestor of the Founding Fayan School
His taboo name was Wenyi. He was a Dharma heir of Dizang (Earth Treasury). He was a son of the Lu family of Yuhang. At the age of seven, he showed remarkable intelligence. He was tonsured by Lawyer Quanwei of Xinjian and received the complete precepts from Lawyer Xijue at Kaiyuan Temple of Zhaozhou. Initially, he visited Changqing but gained no enlightenment. Later, he called upon Dizang Chen and received Dharma transmission. He first resided at Chongshou Temple and later at Qingliang Temple in Jinling.
The ninth generation under Dajian (Huineng, the Sixth Patriarch), the first ancestor of the Fayan School, who first established the Fayan School (the calligraphy is similar to that of the Yunmen School).
Anyinren said: 'Like objects cast from gold, bells, bowls, tripods, and cauldrons are all made of gold, but a tripod is not a bell, and a bowl is not a cauldron; their uses differ. The swords Ganjiang and Moye are used for cutting and severing, similar to the Linji and Yunmen schools. The precious mirror of the Qin palace is used for encompassing and gathering, similar to the Caodong and Weiyang schools. But the Fayan School is like a tripod. The Book of Changes says: 'The tripod breaks its legs, overturning the duke's food.' A tripod stands on three legs; if one is broken, it will topple. Yantou said that the three dots of the character 𠁼伊 are somewhat similar to the Zen school. The Fayan School establishes the Six Aspects of Huayan (Totality, Particularity, Similarity, Difference, Formation, and Dissolution) as its doctrine, considering that later scholars might be biased towards one aspect; his intention is profound. The Six Aspects are Totality, Particularity, Similarity, Difference, Formation, and Dissolution. Totality is not Particularity, and Difference is not Similarity; they mutually serve as mother and child, to exhaust the vast nature of the Dharma realm, the changes of opening and closing, like brocade palindrome poems, where one character can be used in a hundred verses. The complete great function of the patriarchs was fully developed when the five schools were established. Xuansha's doctrine of 'not changing the mechanism where it is useful' is mutually hidden and revealed with the meaning of the Six Aspects. Chen Gong was good at transmitting Xuansha's Way to Fayan, and Fayan specialized in using this mechanism to receive people, so Xuansha's Way was greatly developed by Fayan. But scholars have not been able to study it carefully, and after a few generations, the Zongjing Lu (Record of the Source Mirror) appeared, which exegetical monks rely on for explanation, which is lamentable.'
The Chan master is Tian Tai Ling Yao Ci Ji Zao Xian, a branch of Xuefeng.
Xian was the son of the Weng family of Xinfeng. His mother dreamed of a Brahma monk, with a bright and spirited appearance, carrying a staff and asking for lodging. During her pregnancy, fragrant mist filled the room. Xian initially engaged in lecturing, but later abandoned it to visit Xuefeng. Xuefeng remembered him, saying: 'You will become a teacher of kings in the future, and a divine person will offer land to establish Ruiyan Temple.'
法席。二虎侍側。夏則衣楮。冬則扣冰而浴。人呼扣冰古佛。后住靈曜。上堂曰。四眾云臻教老僧說個甚麼。便下座。是年冬。閩王延入內堂問法。茶次。先提起橐子曰。大王會么。曰不會。曰人王法王。各自照了。留十日。以疾辭。至十二月二日。沐浴升堂。告眾而逝。茶毗。祥曜滿山。獲五色舍利。謚慈濟。
己丑(唐天成四吳太和元)年。
庚寅(唐長興元)年。
臨濟第三世汝州南院(一名寶應)祖示寂(綱目作壬子年誤)。
祖上堂曰。諸方只具啐啄同時眼。不具啐啄同時用。僧便問。如何是啐啄同時用。祖曰。作家不啐啄。啐啄同時失。曰此猶未是某甲問處。祖曰。汝問處作么生。僧曰失。祖便打。其僧不肯。後於雲門會下聞二僧舉此話。一僧曰。當時南院棒折那。其僧忽契悟。遂奔回省覲。祖已圓寂。乃謁風穴。穴一見便問。上座莫是當時問先師啐啄同時話底么。僧曰是。穴曰。汝當時作么生會。曰某甲當時如在燈影里行相似。穴曰。汝會也。
祥符蔭曰。唐季五代之際。巾子山下菩薩王于江南。浙閩之間。佛法大振。跛腳阿師方崛起于嶺南。而法眼亦發軔于江右。禪苑宗風。於斯為盛。而祖壁立千仞。凝然不動聲色。坐震雍容。洞上同安。當新豐唱拍廣播之後。亦復
【現代漢語翻譯】 現代漢語譯本 法席（指說法論道的場所）。兩隻老虎在旁邊侍奉。夏天穿粗布衣，冬天鑿冰洗澡。人們稱他為扣冰古佛。後來住在靈曜寺。上堂說法時說：『各位聚集在此，要老僧說些什麼呢？』說完便下座。這年冬天，閩王請他到內堂問法。喝茶時，先拿起茶托子說：『大王知道嗎？』閩王說：『不知道。』他說：『人王和法王，各自照見自己。』住了十天，因病告辭。到十二月二日，沐浴后升座，告訴眾人後圓寂。火化時，祥光照滿山，得到五色舍利。謚號為慈濟。 己丑（唐天成四年(929)，吳太和元年(929)）。 庚寅（唐長興元年(930)）。 臨濟宗第三世汝州南院（又名寶應）祖師圓寂（《綱目》記載為壬子年(952)，有誤）。 祖師上堂說法時說：『各方禪師只具備啐啄同時的眼力，不具備啐啄同時的運用。』有僧人便問：『如何是啐啄同時的運用？』祖師說：『真正的行家不啐啄，啐啄同時就失去了。』僧人說：『這還不是我想問的地方。』祖師說：『你想問的地方是什麼？』僧人說：『失去了。』祖師便打了他。那僧人不服氣，後來在雲門宗的道場聽到兩個僧人提起這件事，一個僧人說：『當時南院應該把棒子打斷。』那僧人忽然開悟，於是跑回去拜見南院祖師，但祖師已經圓寂了，於是去拜見風穴禪師。風穴禪師一見到他就問：『上座莫非是當時問你先師啐啄同時話的人嗎？』僧人說是。風穴禪師說：『你當時是怎麼理解的？』僧人說：『我當時就像在燈影里行走一樣。』風穴禪師說：『你明白了。』 祥符蔭說：唐朝末年五代時期，巾子山下的菩薩王在江南、浙閩一帶，佛法大為興盛。跛腳阿師方才在嶺南崛起，而法眼宗也在江右發軔。禪宗的宗風，因此而興盛。而南院祖師像壁立千仞，凝然不動聲色，坐禪時雍容大度，洞山宗的同安禪師，在新豐禪師唱拍廣播之後，也...
【English Translation】 English version He presided over the Dharma assembly (referring to the place for preaching and discussing the Dharma). Two tigers attended him on either side. In summer, he wore coarse cloth, and in winter, he broke ice to bathe. People called him the Ancient Buddha Who Breaks Ice. Later, he resided at Lingyao Temple. When he ascended the platform to preach, he said, 'You have all gathered here, what do you want this old monk to say?' Then he descended from the platform. In the winter of that year, the King of Min invited him to the inner hall to ask about the Dharma. During tea, he first picked up the tea coaster and said, 'Does Your Majesty understand?' The King said, 'I do not understand.' He said, 'The human king and the Dharma king, each illuminates themselves.' After staying for ten days, he resigned due to illness. On the second day of the twelfth month, he bathed and ascended the platform, informed the assembly, and passed away. During cremation, auspicious light filled the mountain, and five-colored sarira (relics) were obtained. He was posthumously named Compassionate Savior. The year Jichou (4th year of Tiancheng of the Tang Dynasty (929), 1st year of Taihe of Wu (929)). The year Gengyin (1st year of Changxing of the Tang Dynasty (930)). The third generation of the Linji School, Master Nanyuan (also known as Baoying) of Ruzhou, passed away (Gangmu mistakenly recorded it as the year Renzi (952)). The Master ascended the platform and said, 'All the masters only possess the eye of simultaneous pecking, but do not possess the application of simultaneous pecking.' A monk then asked, 'What is the application of simultaneous pecking?' The Master said, 'A true expert does not peck; simultaneous pecking is a loss.' The monk said, 'This is not what I want to ask.' The Master said, 'What is it that you want to ask?' The monk said, 'Loss.' The Master then struck him. The monk was not convinced. Later, at the Yunmen School, he heard two monks mention this matter. One monk said, 'At that time, Nanyuan should have broken the stick.' The monk suddenly attained enlightenment and rushed back to pay respects to Master Nanyuan, but the Master had already passed away, so he went to pay respects to Zen Master Fengxue. As soon as Zen Master Fengxue saw him, he asked, 'Are you the one who asked your former master about simultaneous pecking?' The monk said yes. Zen Master Fengxue said, 'How did you understand it at that time?' The monk said, 'At that time, I was like walking in the shadows of a lamp.' Zen Master Fengxue said, 'You understand.' Xiangfu Yin said: During the late Tang Dynasty and the Five Dynasties period, the Bodhisattva King under Mount Jinzi greatly flourished the Dharma in the Jiangnan, Zhejiang, and Fujian areas. The lame Master Fang just rose in Lingnan, and the Fayan School also originated in Jiangyou. The style of the Chan School thus flourished. And Master Nanyuan stood like a wall, still and silent, sitting in a dignified manner. Tong'an of the Caodong School, after the broadcasting of the singing of Xin Feng, also...
風雲體道。花檻璇璣。是知傳持正脈。不在門庭施設。而真風綿亙。無可得而名也。
益祖住崇壽。
祖住撫州崇壽院。上堂曰。盡十方世界。皎皎地無一絲頭。若有一絲頭。即是一絲頭。
臨濟第四世祖
諱延沼。餘杭劉氏子。親炙南院六年。而南院寂。住汝州風穴。
辛卯二年。
臨濟第四世汝州風穴祖嗣宗統(四十三年)。
祖居風穴。
祖行化至汝水。見草屋數椽依山。如逃亡人家。問田父此何所。田父云。古風穴寺。世以律居。僧物故。又歲饑。眾棄之而去。余佛像鼓鐘耳。祖曰。我居之可乎。田父云可。祖乃留止。晝乞村落。夜然松脂。單丁者七年。
祥符蔭曰。高風泠然。可想見也。傳持祖道。豈在鬧熱門庭哉。
壬辰三年。
栴檀佛像。復至江南。
禪師雪峰支下長慶慧棱寂。
棱兩處開法。眾恒一千五百。化行閩越二十七載。五月日寂。
禪師道匡補住招慶。
癸巳(唐長興四閩龍啟元)年。
禪師玄沙支下大章山庵主契如寂。
如參玄沙悟旨。隱小界山。刳大朽杉。僅能容身。居之。禪者清豁沖煦同訪之。頗味高論。不覺及夜。睹豺虎奔至庵前。自然馴繞。豁有詩曰。行不等閑行。
誰知去住情。一餐猶未飽。萬戶勿聊生。非道難應伏。空拳莫與爭。龍吟云起處。閑嘯兩三聲。二人尋于大章創庵。請如居之。兩處孤坐。垂五十二載而終。
祥符蔭曰。古人住山林。蛇虎皆馴伏。今人居城市。同類相仇讎。道心何處見。請試著眼看。物我既一體。寧復有兩般。心外境無餘。斯可與言道。
曹洞宗第三世同安丕祖宗統止於是年(示寂年月燈錄不載。故書法如此)。
曹洞第四世祖
諱□志。生里未詳。嗣先同安。
曹洞宗第四世鳳棲祖嗣宗統(三十年)○(稱鳳棲。別於前同安也)。
先同安祖將示寂。上堂曰。多子塔前宗子秀。五老峰前事若何。如是三舉。莫有對者。鳳棲祖出曰。夜明簾外安班立。萬里歌謠道太平。祖曰。須這驢漢始得。
甲午(四月以前唐閔帝從厚應順元年以後廢帝從珂清泰元年蜀主孟知祥明德元)年。
唐立試僧科(試僧始此)。
功德司奏。應立禪定科。講經科。文章議論科。持念科。以試僧。帝從奏。
禪師師靜隱居天臺。
靜初參玄沙。值示眾曰。汝諸人但能一生如喪考妣。吾保汝究得徹去。靜躡前語問曰。祇如教中道不得以所知心。測度如來無上知見。又作么生。沙曰。汝道究得徹底。所知心
【現代漢語翻譯】 現代漢語譯本：誰知道離去和留下的真實情感呢？一頓飯還沒吃飽，卻讓成千上萬戶百姓無法生存。不是正道難以讓人信服，但空著拳頭不要與人爭鬥。龍吟之處必有云起，不如悠閒地嘯叫兩三聲。有兩個人尋訪到大章，在草菴中懇請他居住於此。他就在兩處地方獨自靜坐，經歷了五十二年而終。
祥符蔭說：古人居住在山林中，蛇和老虎都能被馴服。現在的人居住在城市裡，同類之間卻互相仇恨。道心在哪裡可以見到呢？請試著睜開眼睛看看。萬物與我本為一體，哪裡還有彼此的分別呢？心外無境，這樣才可以與他談論道。
曹洞宗第三世同安丕祖師的宗統到此為止（圓寂的年月在《燈錄》中沒有記載，所以這樣書寫）。
曹洞宗第四世祖
法諱□志（名字不詳），出生地不詳，繼承了先同安祖師的法脈。
曹洞宗第四世鳳棲祖師嗣宗統（三十年）（被稱為鳳棲，是爲了區別於之前的同安祖師）。
先同安祖師將要圓寂時，上堂說法道：『多子塔前宗子秀，五老峰前事若何？』這樣說了三次，沒有人能回答。鳳棲祖師站出來說：『夜明簾外安班立，萬里歌謠道太平。』同安祖師說：『必須是這樣的驢漢才能領會。』
甲午年（四月以前是唐閔帝從厚應順元年（934年），以後是廢帝從珂清泰元年（934年），蜀主孟知祥明德元年（934年））。
唐朝開始設立考試僧人的科目（考試僧人從此開始）。
功德司上奏說，應該設立禪定科、講經科、文章議論科、持念科，用來考試僧人。皇帝批準了奏請。
禪師師靜隱居在天臺山。
師靜最初參訪玄沙宗一大師（玄沙），正趕上玄沙宗一大師向大眾開示說：『你們這些人只要能一生像死了父母一樣悲痛，我保證你們能徹底領悟。』師靜緊接著這句話問道：『如果經教中說不能用有知之心，去揣測如來（Tathagata）無上的智慧和見解，那又該怎麼辦呢？』玄沙宗一大師說：『你說徹底領悟，那是什麼樣的有知之心？』
【English Translation】 English version: Who knows the true feelings of leaving and staying? Not even a meal is enough to satisfy hunger, yet it causes countless households to be unable to survive. It's not that the true path is difficult to believe, but don't fight with empty fists. Where the dragon roars, clouds will rise; better to leisurely whistle a few times. Two people sought out Dazhang, earnestly requesting him to reside in the hermitage. He sat alone in both places, passing away after fifty-two years.
Xiangfu Yin said: In ancient times, people lived in the mountains and forests, and even snakes and tigers could be tamed. Now people live in cities, yet those of the same kind hate each other. Where can the mind of the Dao be seen? Please try to open your eyes and look. All things and I are originally one, where is there any separation? There is no realm outside the mind; only then can one discuss the Dao with him.
The lineage of the third generation of Caodong (Soto Zen) school, Ancestor Tong'an Pi, ends here (the year of death is not recorded in the 'Lamp Records', so it is written this way).
The Fourth Ancestor of the Caodong School
His Dharma name was □ Zhi (name unknown), his birthplace is unknown, he inherited the Dharma lineage of the former Ancestor Tong'an.
The Fourth Generation Ancestor of the Caodong School, Fengqi, inherited the lineage (thirty years) ○ (Called Fengqi, to distinguish him from the previous Tong'an).
The former Ancestor Tong'an was about to pass away, and in his Dharma talk, he said: 'Before the Many Sons Pagoda, the lineage child is outstanding; before the Five Old Peaks, what is the matter?' He said this three times, but no one could answer. Ancestor Fengqi stepped forward and said: 'Outside the bright curtain, the An ranks stand in order; for ten thousand miles, songs praise great peace.' Ancestor Tong'an said: 'Only this donkey fellow can understand.'
The year Jiawu (Before April, it was the first year of Yingshun (934 AD) of Emperor Min of the Tang Dynasty, and after that, it was the first year of Qingtai (934 AD) of Emperor Fei Congke, and the first year of Mingde (934 AD) of Meng Zhixiang, the ruler of Shu).
The Tang Dynasty established the examination for monks (the examination for monks began from this point).
The Department of Merit and Virtue memorialized that Chan (Zen) meditation, Sutra lecturing, essay writing and discussion, and mantra recitation should be established as subjects to examine monks. The emperor approved the memorial.
Chan Master Shijing lived in seclusion on Mount Tiantai.
Shijing initially visited Zen Master Xuansha (Xuansha Zongyi), and happened to hear Xuansha Zongyi giving a Dharma talk to the assembly, saying: 'If you all can be as sorrowful as if your parents had died for your entire life, I guarantee that you will thoroughly understand.' Shijing followed up on this statement and asked: 'If the teachings say that one cannot use the knowing mind to fathom the Tathagata's (Tathagata) unsurpassed knowledge and vision, then what should one do?' Xuansha Zongyi said: 'You say thorough understanding, what kind of knowing mind is that?'
。還測度得及否。靜從此信入。后居天臺。三十餘載不下山。博綜三學。操行孤立。禪寂之餘。常閱龍藏。遐邇欽重。時謂大靜上座。嘗有人問。弟子每當夜坐。心念紛飛。未明攝伏之方。愿垂示誨。靜曰。如或夜間安坐。心念紛飛。卻將紛飛之心。以究紛飛之處。究之無處。則紛飛之念何存。反究究心。則能究之心安在。又能照之智本空。所緣之境亦寂。寂而非寂者。蓋無能寂之人也。照而非照者。蓋無所照之境也。境智俱寂。心慮安然。外不尋枝。內不住定。二涂俱泯。一性怡然。此乃還源之要道也。同時有小靜上座。時號二靜上座。並終於天臺。
乙未(清泰二吳天祚元)年。
丙申(清泰三年十一月以後晉高祖石敬塘天福元閩主昶通文元)年(晉以前稱長興七年)。
丁酉(晉天福二南唐烈祖徐誥升元元)年。
風穴道場成汝州牧請祖開堂。
州牧盡禮請開法。上元日示眾曰。先師曰。欲得親切。莫將問來問。會么。問在答處。答在問處。雖然如是。有時問不在答處。答不在問處。汝若擬議。老僧在汝腳跟底。大凡參學眼目。直須臨機大用見前。勿自拘於小節。設使言前薦得。猶為滯殼迷封。句下精通。未免觸途狂見。應是向來依他作解。明昧兩岐。與汝一切掃卻。直教個個
【現代漢語翻譯】 現代漢語譯本：還能測量得到嗎？靜法師從此信受奉行，後來居住在天臺山，三十多年沒有下山。他廣泛研究佛學、儒學、道學，品行高潔，卓爾不群。禪修之餘，經常閱讀《龍藏》（佛教經典彙編）。遠近的人都欽佩敬重他，當時稱他為大靜上座。曾經有人問他：『弟子每當夜晚禪坐，心中雜念紛飛，不明白如何才能攝伏這些念頭，希望您能給予指教。』靜法師說：『如果夜晚安坐時，心中雜念紛飛，就用這紛飛的心，去追究紛飛的念頭從何而來。追究到無處可尋時，紛飛的念頭又在哪裡呢？反過來追究能追究的心，那麼能追究的心又在哪裡呢？又能照見的智慧本性是空，所緣的境界也是寂靜。說寂靜卻又不是真正的寂靜，是因為沒有能使它寂靜的人。說照見卻又不是真正的照見，是因為沒有所照見的境界。境界和智慧都寂靜，心念自然安然。對外不尋找枝節，對內不執著于禪定。兩種途徑都泯滅，本性自然怡然自得。這才是迴歸本源的重要途徑。』同時還有小靜上座，當時號稱二靜上座，他們都終老於天臺山。 乙未（清泰二年（935年）吳天祚元年）年。 丙申（清泰三年（936年）十一月以後晉高祖石敬塘天福元（936年）閩主昶通文元（936年）年（晉以前稱長興七年（936年）） 丁酉（晉天福二年（937年）南唐烈祖徐誥升元元（937年））年。 風穴道場建成，汝州牧邀請風穴禪師前去開堂說法。 州牧以最高的禮節邀請風穴禪師開示佛法。上元節（元宵節）時，風穴禪師向大眾開示說：『先師（臨濟義玄禪師）說：想要得到最親切的體悟，就不要用問題來問問題。明白了嗎？問題就在答案中，答案就在問題中。雖然是這樣，有時問題不在答案中，答案也不在問題中。你們如果妄加思量，老僧就在你們的腳跟底下。大凡參禪學習的人，眼光見識，必須在臨機應變時顯現出來，不要拘泥於細枝末節。即使在言語之前就領悟，仍然是滯留在外殼和封閉之中；在語句之下精通，也難免會觸處都是狂妄的見解。這些都是向來依靠他人解釋而得來的，明昧不清，我為你們全部掃除乾淨，直接讓每個人……』
【English Translation】 English version: Can it still be measured? Zen Master Jing from then on believed and practiced this teaching. Later, he resided on Mount Tiantai, not descending the mountain for over thirty years. He extensively studied Buddhism, Confucianism, and Taoism, maintaining a noble and independent character. In his spare time from meditation, he often read the 'Dragon Canon' (a compilation of Buddhist scriptures). People from far and near admired and respected him, and he was known as Senior Monk Dajing at the time. Someone once asked him: 'Every time I sit in meditation at night, my mind is filled with distracting thoughts. I don't understand how to subdue these thoughts. I hope you can give me some guidance.' Zen Master Jing said: 'If your mind is filled with distracting thoughts when you sit in meditation at night, then use this distracting mind to investigate where these distracting thoughts come from. When you investigate to the point where there is nowhere to be found, then where do the distracting thoughts exist? Conversely, investigate the mind that is doing the investigating, then where is the mind that is capable of investigating? Furthermore, the wisdom that illuminates is inherently empty, and the realm that is perceived is also tranquil. To say it is tranquil, yet it is not truly tranquil, because there is no one who can make it tranquil. To say it illuminates, yet it is not truly illuminating, because there is no realm to be illuminated. When both realm and wisdom are tranquil, the mind naturally becomes peaceful. Outwardly, do not seek branches; inwardly, do not dwell in samadhi (meditative absorption). When both paths are extinguished, the original nature is naturally joyful. This is the essential path to returning to the source.' At the same time, there was also Senior Monk Xiaojing, who was known as the Two Jing Senior Monks at the time. They both passed away on Mount Tiantai. Year Yiwei (935 AD, the second year of Qingtai of Later Tang Dynasty and the first year of Tianzu of Wu Kingdom). Year Bingshen (936 AD, the third year of Qingtai of Later Tang Dynasty, after November, the first year of Tianfu of Jin Dynasty under Emperor Gaozu Shi Jingtang, and the first year of Tongwen of Min Kingdom under ruler Chang) (Before Jin Dynasty, it was called the seventh year of Changxing (936 AD)). Year Dingyou (937 AD, the second year of Tianfu of Jin Dynasty and the first year of Shengyuan of Southern Tang Dynasty under Emperor Liezu Xu Gao). The Fengxue Monastery was completed, and the governor of Ruzhou invited Zen Master Fengxue to open the Dharma hall and preach. The governor invited Zen Master Fengxue to expound the Dharma with the utmost respect. On the Shangyuan Festival (Lantern Festival), Zen Master Fengxue instructed the assembly, saying: 'The late teacher (Zen Master Linji Yixuan) said: If you want to attain the most intimate understanding, do not use a question to question a question. Do you understand? The question is in the answer, and the answer is in the question. Although this is so, sometimes the question is not in the answer, and the answer is not in the question. If you try to speculate, this old monk is right under your feet. Generally, those who study Zen must have the vision to manifest great function in the face of opportunity, and do not be拘泥to trivial matters. Even if you understand before words are spoken, you are still stuck in the shell and sealed off; if you are proficient in the meaning of sentences, you will inevitably encounter狂妄views everywhere. These are all derived from relying on others' explanations, with unclear understanding. I will sweep them all away for you, directly allowing everyone...'
如師子兒吒呀地。對眾證據。哮吼一聲。壁立千仞。誰敢正眼覷著。覷著即瞎卻渠眼。
禪師省念至風穴。
念萊州狄氏子。為人簡重。有精識。專修頭陀行。才具戒。遍游叢席。常密誦法華經。眾因目爲念法華。至風穴為知客。隨眾作止。無所參扣。然終疑教外有別傳之旨。
禪師雪峰支下龍冊道怤寂。
怤自鏡清徙天龍。吳越王一見曰。真道人也又創龍冊請居之。學侶云臻。八月日寂。
禪師德韶至崇壽領悟尋往天臺。
韶龍泉陳氏子。母夢白光觸體。覺而娠。年十五。有梵僧拊其背曰。汝當出家。塵中無置汝所也。遂剃染受具。遍參知識五十四人。所至少留。后至臨川謁崇壽祖。祖一見深器之。韶以遍涉叢林。但隨眾而已。無所咨參。一日有問者曰。如何是曹源一滴水。祖曰。是曹源一滴水。韶于座側。豁然大悟。平生疑滯渙若冰釋。感涕沾衣。祖曰。汝向後當爲國王師。致祖道大光。行矣無滯。於是韶乃辭去游天臺。觀智者遺蹤。如故居。眷然有終焉之心。
沙門衡岳齊己寂。
己益陽胡氐子。出家大溈。持律耽吟詠。謁德門發悟。藥嶠石霜。皆參請遍及。后游荊渚。為節度高季興留居龍興寺。非其志也。己頸有瘤贅。時號詩囊。愛山水。懶干謁。有未曾
【現代漢語翻譯】 現代漢語譯本： 如同獅子吼叫一樣，在眾人面前展示證據。一聲怒吼，氣勢如壁立千仞，誰敢正眼看著？看著就會瞎了他的眼睛。 禪師省唸到了風穴（地名）。 省念，萊州狄氏之子，為人簡樸穩重，有精明的見識，專心修行頭陀行（佛教苦行之一）。具備戒律，遍游各大寺院。經常秘密誦讀《法華經》（佛教經典），眾人因此稱他爲念法華。到風穴寺擔任知客（寺院職務），隨眾作息，沒有參禪請教。然而始終懷疑教外有別傳的宗旨。 禪師雪峰義存（唐末五代僧人）門下的龍冊道怤（唐末五代僧人）圓寂。 道怤從鏡清寺遷到天龍寺。吳越王（錢镠）一見就說：『真是得道之人啊！』又建立龍冊寺請他居住。學徒雲集。八月圓寂。 禪師德韶（南唐僧人）在崇壽寺領悟后，前往天臺山。 德韶，龍泉陳氏之子。母親夢見白光照身，醒來后就懷孕了。十五歲時，有梵僧撫摸他的背說：『你應該出家，紅塵中沒有適合你的地方。』於是剃度出家，受具足戒。遍參五十四位知識（善知識，指可以引導修行的人），所到之處很少停留。後來到臨川拜謁崇壽祖（崇壽禪師）。崇壽祖一見就非常器重他。德韶因為遍游叢林，只是隨眾而已，沒有請教參禪。一天，有人問道：『如何是曹源（曹溪）一滴水？』崇壽祖說：『是曹源一滴水。』德韶在旁邊，豁然大悟，平生的疑惑如同冰塊消融，感動得淚流滿面。崇壽祖說：『你將來會成為國王的老師，使祖師的道義發揚光大。去吧，不要停留。』於是德韶就辭別前往天臺山，觀摩智者大師（智顗）的遺蹟，如同回到故居，有在此終老的想法。 沙門衡岳齊己（唐代詩人、僧人）圓寂。 齊己，益陽胡氏之子。在大溈山出家，持守戒律，沉迷吟詠。拜謁德門后開悟，藥嶠、石霜等寺都參訪過。後來遊歷荊渚，被節度使高季興留下居住在龍興寺，這不是他的志向。齊己頸部有瘤，當時號稱詩囊。喜愛山水，不愛干謁，有《未曾
【English Translation】 English version: Like a lion's roar, presenting evidence before the crowd. With a single roar, the momentum is like a towering cliff, who dares to look directly? Looking directly will blind their eyes. The Chan master Xing Nian arrived at Fengxue (place name). Xing Nian, son of the Di family of Laizhou, was simple and steady, with keen insight, and devoted himself to practicing the dhuta (Buddhist ascetic practices). Possessing precepts, he traveled extensively to various monasteries. He often secretly recited the Lotus Sutra (Buddhist scripture), so people called him Nian Fahua. He went to Fengxue Temple as a guest prefect (a monastic position), following the assembly in daily activities, without seeking Zen instruction. However, he always suspected that there was a separate transmission outside the teachings. Chan master Long Ce Dao Fu (monk of the late Tang and Five Dynasties period) under Xuefeng Yicun (monk of the late Tang and Five Dynasties period) passed away. Dao Fu moved from Jingqing Temple to Tianlong Temple. King Wuyue (Qian Liu) said upon seeing him: 'Truly an enlightened person!' He also founded Longce Temple and invited him to reside there. Disciples gathered in large numbers. He passed away in August. Chan master Deshao (monk of the Southern Tang Dynasty) attained enlightenment at Chongshou Temple and then went to Mount Tiantai. Deshao, son of the Chen family of Longquan. His mother dreamed of white light touching her body, and she became pregnant upon waking. At the age of fifteen, a Brahmin monk stroked his back and said: 'You should become a monk, there is no place for you in the mundane world.' So he shaved his head and became a monk, receiving the full precepts. He visited fifty-four kalyanamitras (spiritual friends, referring to those who can guide practice), staying briefly wherever he went. Later, he went to Linchuan to visit Ancestor Chongshou (Chan Master Chongshou). Ancestor Chongshou valued him greatly upon seeing him. Because Deshao had traveled extensively to monasteries, he simply followed the assembly and did not seek Zen instruction. One day, someone asked: 'What is a drop of water from Caoyuan (Caoxi)?' Ancestor Chongshou said: 'It is a drop of water from Caoyuan.' Deshao, who was nearby, suddenly attained great enlightenment, and the doubts of his life melted away like ice, and he was moved to tears. Ancestor Chongshou said: 'You will become a teacher of kings in the future, and greatly promote the ancestral way. Go, do not linger.' So Deshao bid farewell and went to Mount Tiantai, observing the traces of Zhiyi (Zhi Kai), as if returning to his former residence, with the intention of ending his days there. The Shramana Hengyue Qi Ji (Tang Dynasty poet and monk) passed away. Qi Ji, son of the Hu family of Yiyang. He became a monk at Mount Dawei, upholding the precepts and indulging in poetry. He attained enlightenment after visiting Demen, and visited Yaoqiao, Shishuang, and other temples. Later, he traveled to Jingzhu and was retained by the Jiedushi Gao Jixing to reside in Longxing Temple, which was not his intention. Qi Ji had a tumor on his neck, and was known as the 'poetry bag' at the time. He loved mountains and rivers and disliked seeking favors, and had Wei Ceng
將一字。容易謁諸侯之句。與華山隱士鄭谷相酬唱。其後居西山金鼓寂。有白蓮集行世。自號衡岳沙門(明季海虞隱湖毛晉。刻己及清晝。貫依杼山禪月白蓮集。題曰唐三高僧詩集。行世)。
戊戌(天福三蜀廣政元)年。
己亥(天福四閩永隆元)年。
庚子(天福五)年。
辛丑(天福六)年。
壬寅(天福七漢主玢光天元)年。
癸卯(晉天福八南唐元宗璟保太元殷主王延政天福元南漢主成乾和元)年。
益祖自報恩遷清涼。
金陵國主自崇壽迎祖居報恩。未幾遷清涼。示眾。趙州曰。莫費力。也大好言語。何不仍舊去。世間法尚有門。佛法豈無門。自是不仍舊。故諸佛諸祖。祇于仍舊中得。如初夜鐘。不見有絲毫異。得與么恰好。聞時無一聲子鬧。何以故。為及時節。無心曰死。且不是死。止於一切。祇為不仍舊。忽然非次聞時。諸人盡驚愕道。鐘子怪嗚也。且如今日道孟夏漸熱。即不可。方隔一日。能較多少。向五月一日道便成賺。須知較絲髮不得。于方便中向上座道不是時。蓋為賺。所以不仍舊。寶公曰。暫時自肯不追尋。歷劫何曾異今日。還會么。今日只是塵劫。但著衣吃飯。行住坐臥。晨參暮請。一切仍舊。便為無事人也。三界惟心頌曰。三界惟
【現代漢語翻譯】 現代漢語譯本：他用一個字，很容易地謁見了諸侯，與華山隱士鄭谷相互酬唱。之後居住在西山金鼓寂，有《白蓮集》流傳於世，自號衡岳沙門（明朝末年海虞隱士毛晉，刻印了自己以及清晝、貫依、杼山禪月《白蓮集》，題為《唐三高僧詩集》，流傳於世）。 戊戌（天福三年，蜀廣政元年，938年）。 己亥（天福四年，閩永隆元年，939年）。 庚子（天福五年，940年）。 辛丑（天福六年，941年）。 壬寅（天福七年，漢主劉玢光天元年，942年）。 癸卯（晉天福八年，南唐元宗李璟保太元年，殷主王延政天福元年，南漢主劉晟乾和元年，943年）。 益祖從報恩寺遷往清涼寺。 金陵國主從崇壽寺迎接益祖居住在報恩寺。不久后遷往清涼寺。益祖向大眾開示說：『趙州禪師說，不要費力氣，也說得很好。為什麼不仍然回到原來的地方去呢？世間法尚且有門徑，佛法難道沒有門徑嗎？』益祖自己是不回到原來的地方去。所以諸佛諸祖，只是在仍然回到原來的地方中證悟。如同初夜的鐘聲，不見有絲毫差異。得到如此恰好，聽聞時沒有一聲雜音。為什麼呢？因為及時節，無心就是死。且不是死，止於一切。只是因為不回到原來的地方，忽然在不該聽聞的時候聽聞，眾人都會驚愕地說：『鐘聲怪異地鳴叫啊。』比如今天說孟夏漸熱，就不可以。才隔一天，能相差多少呢？向五月一日說就成了欺騙。須知相差一絲一毫都不可以。在方便中向上座說不是時候，是因為欺騙。所以不回到原來的地方。寶公說：『暫時自己肯定不追尋，歷劫以來何曾與今日不同。』會了嗎？今日只是塵劫，但著衣吃飯，行住坐臥，晨參暮請，一切仍然如舊，便成為無事人了。《三界惟心頌》說：三界惟心
【English Translation】 English version: With a single word, he easily met with the feudal lords, and exchanged poems with Zheng Gu, a hermit of Mount Hua. Later, he resided in the quiet of Jin Gu in the Western Mountains, and the 'White Lotus Collection' (白蓮集) was circulated, and he called himself a Shramana (沙門) of Mount Heng. (In the late Ming Dynasty, Mao Jin (毛晉), a recluse of Haiyu, engraved his own works along with those of Qingzhou (清晝), Guan Yi (貫依), and Zhushan Chanyue (杼山禪月) in the 'White Lotus Collection', titled 'Poetry Collection of Three Eminent Monks of the Tang Dynasty', which was circulated.) Wu Xu year (Tianfu 3 (天福三年) of Later Jin Dynasty, Guangzheng 1 (廣政元年) of Shu, 938 AD). Ji Hai year (Tianfu 4 (天福四年) of Later Jin Dynasty, Yonglong 1 (永隆元年) of Min, 939 AD). Geng Zi year (Tianfu 5 (天福五年) of Later Jin Dynasty, 940 AD). Xin Chou year (Tianfu 6 (天福六年) of Later Jin Dynasty, 941 AD). Ren Yin year (Tianfu 7 (天福七年) of Later Jin Dynasty, Guangtian 1 (光天元年) of Liu Fen, ruler of Han, 942 AD). Gui Mao year (Tianfu 8 (天福八年) of Later Jin Dynasty, Baotai 1 (保太元年) of Li Jing, ruler of Southern Tang, Tianfu 1 (天福元年) of Wang Yanzheng, ruler of Yin, Qianhe 1 (乾和元年) of Liu Sheng, ruler of Southern Han, 943 AD). Yizu moved from Bao'en Temple (報恩寺) to Qingliang Temple (清涼寺). The ruler of Jinling welcomed Yizu from Chongshou Temple (崇壽寺) to reside in Bao'en Temple. Not long after, he moved to Qingliang Temple. Yizu instructed the assembly, saying: 'Zen Master Zhaozhou said, 'Don't waste effort, even great words are good. Why not just go back to the old place? Even worldly dharmas have a gate, how could the Buddha-dharma not have a gate?'' Yizu himself did not return to the old place. Therefore, all Buddhas and Patriarchs attain enlightenment in returning to the old place. Like the bell in the first watch of the night, there is not the slightest difference. It is perfectly right, and there is not a single noisy sound when it is heard. Why? Because it is the right time, and no-mind is death. But it is not death, it stops at everything. Just because you don't return to the old place, if you suddenly hear it at the wrong time, everyone will be shocked and say, 'The bell is ringing strangely!' For example, if you say today that early summer is getting hot, that is not right. Only one day has passed, how much difference can there be? To say it on the first day of May would be a deception. You must know that you cannot be off by even a hair's breadth. In skillful means, telling the senior monk that it is not the time is a deception. Therefore, not returning to the old place. Bao Gong said: 'If you temporarily affirm not to pursue, how has it ever been different from today throughout the kalpas?' Do you understand? Today is just a dusty kalpa, but wearing clothes, eating food, walking, standing, sitting, lying down, morning attendance, evening requests, everything remains the same, and you become a person with nothing to do. The 'Mind-Only Verse of the Three Realms' says: The three realms are only mind.
心。萬法惟識。惟識惟心。眼聲耳色。色不到耳。聲何觸眼。眼色耳聲。萬法成辦。萬法匪緣。豈觀如幻。大地山河。誰堅誰變。華嚴六相義頌曰。華嚴六相義。同中還有異。異若異於同。全非諸佛意。諸佛意總別。何曾有同異。男子身中入定時。女子身中不留意。不留意。絕名字。萬象明明無理事。
甲辰(晉齊王重貴開運元年) 舊唐書成(司空劉煦撰。並載佛祖異跡)。
乙巳(開運二)年。
丙午(開運三)年。
丁未(開運四年二月後漢高祖劉皓入汴仍稱天福九年漢嶺南劉晟乾和五)年。
戊申(漢高祖劉皓乾祐元漢劉晟乾和六)年。
祖付省念正法。
祖每念大仰有讖。臨濟一宗。至風而止。懼當之。熟視座下堪任法道。無如念者。一日念侍立次。祖乃垂涕告曰。不幸臨濟之道。至吾將墜于地矣。唸曰。觀此一眾。豈無人耶。祖曰。聰明者多。見性者少。唸曰。如某者如何。祖曰。吾雖望子之久。猶恐耽著此經。不能放下。唸曰。此亦可事。愿聞其要。祖遂上堂。舉世尊以青蓮目顧視大眾。正當是時。且道說個甚麼。若道不說而說。又是埋沒先聖。語未卒。念便下去。祖歸方丈。侍者曰。念法華因甚不祇對和尚。曰。渠會也。次日念與真園頭同上問訊次。祖
【現代漢語翻譯】 現代漢語譯本： 心。萬法唯識（一切事物都只是意識的顯現）。唯識唯心（只有意識和心）。眼聲耳（眼睛、聲音、耳朵）。不到耳（聲音無法觸及耳朵）。聲何觸眼（聲音如何觸及眼睛）。眼色耳聲（眼睛、顏色、耳朵、聲音）。萬法成辦（一切事物得以成立）。萬法匪緣（一切事物並非因緣和合）。豈觀如幻（難道不是如夢如幻嗎）。大地山河（大地、山河）。誰堅誰變（誰是堅固不變的，誰又是變化無常的）。《華嚴六相義頌》說：華嚴六相義（《華嚴經》六相的含義），同中還有異（相同之中還有不同）。異若異於同（如果不同之處異於相同之處），全非諸佛意（那就完全不是諸佛的本意）。諸佛意總別（諸佛的本意在於總體和個別），何曾有同異（何曾存在相同和不同）。男子身中入定時（男子身中進入禪定時），女子身中不留意（女子身中不留意）。不留意（不留意），絕名字（超越了名字概念）。萬象明明無理事（萬事萬物明明朗朗，沒有道理可講）。 甲辰（晉齊王重貴開運元年，944年） 舊《唐書》成（司空劉煦撰寫，並記載了佛祖的奇異事蹟）。 乙巳（開運二年，945年）。 丙午（開運三年，946年）。 丁未（開運四年，947年二月後漢高祖劉皓入汴仍稱天福九年漢嶺南劉晟乾和五，947年）年。 戊申（漢高祖劉皓乾祐元年漢劉晟乾和六，948年）年。 祖師將正法傳付給省念。 祖師常常念及大仰的預言：臨濟宗，到『風』字為止。祖師擔心應驗，仔細觀察座下能夠擔當佛法的人，沒有比得上省唸的。一天，省念侍立在旁，祖師於是流淚說道：不幸的是，臨濟宗的道，到我這裡將要墜落於地了。省念說：觀察這一大眾，難道沒有人了嗎？祖師說：聰明的人多，見到本性的人少。省念說：像我這樣的人怎麼樣？祖師說：我雖然期望你很久了，仍然擔心你耽著於此經，不能放下。省念說：這也是可以做到的，希望聽聞其中的要點。祖師於是上堂，舉世尊以青蓮花般的眼睛顧視大眾的公案。正當這個時候，且說說了些什麼？如果說不說而說，又是埋沒了先聖。話還沒說完，省念便下去了。祖師回到方丈室，侍者說：念法華為什麼不回答和尚？祖師說：他會了。第二天，省念與真園頭一同上前問訊祖師。
【English Translation】 English version: Mind. All phenomena are only consciousness. Only consciousness, only mind. Eye, sound, ear*. Sound cannot reach the ear. How can sound touch the eye? Eye, color, ear, sound. All phenomena are accomplished. All phenomena are not caused by conditions. How can one not see them as illusory? Great earth, mountains, and rivers. Who is firm, who is changing? The Gatha on the Six Aspects of the Avatamsaka says: The Six Aspects of the Avatamsaka, in sameness there is also difference. If the difference is different from the sameness, it is completely not the intention of all Buddhas. The intention of all Buddhas is totality and particularity, how could there ever be sameness and difference? When a man enters samadhi, a woman does not pay attention. Not paying attention, cutting off names and words. All phenomena are clearly without principle. Jiachen (First Year of Kaiyun of Chonggui, King of Qi of Jin Dynasty, 944 AD). The Old Book of Tang was completed (written by Liu Xu, Minister of Public Works, also containing records of miraculous events of the Buddha). Yisi (Second Year of Kaiyun, 945 AD). Bingwu (Third Year of Kaiyun, 946 AD). Dingwei (Fourth Year of Kaiyun, February, Liu Hao, Emperor Gaozu of the Later Han Dynasty, entered Bian and still called it the Ninth Year of Tianfu, the Fifth Year of Qianhe of Liu Sheng in Lingnan of Han, 947 AD). Wushen (First Year of Qianyou of Liu Hao, Emperor Gaozu of Han Dynasty, the Sixth Year of Qianhe of Liu Sheng of Han, 948 AD). The Patriarch transmitted the true Dharma to Sheng Nian. The Patriarch often thought of Da Yang's prophecy: The Linji sect will end with 'wind'. The Patriarch was worried that it would come true, and carefully observed the disciples who could bear the Dharma, but none could compare to Sheng Nian. One day, when Sheng Nian was standing by his side, the Patriarch wept and said: Unfortunately, the way of Linji will fall to the ground with me. Sheng Nian said: Looking at this assembly, is there no one? The Patriarch said: There are many who are clever, but few who see their nature. Sheng Nian said: What about someone like me? The Patriarch said: Although I have hoped for you for a long time, I am still worried that you will be attached to this sutra and unable to let go. Sheng Nian said: This can also be done, I would like to hear the key points. The Patriarch then ascended the hall and cited the case of the World Honored One looking at the assembly with lotus-like eyes. At this very moment, what was said? If you say 'not saying but saying', you are burying the former sages. Before he finished speaking, Sheng Nian went down. The Patriarch returned to his room, and the attendant said: Why didn't Nian Fahua answer the Abbot? The Patriarch said: He understands. The next day, Sheng Nian and Zhen Yuantou went to pay their respects to the Patriarch together.
問真曰。如何是世尊不說說。真曰。鵓鳩樹頭鳴。祖曰。汝作許多癡福作么。何不體究言句。又問唸曰。汝作么生。唸曰。動容揚古路。不墮悄然機。祖謂真曰。汝何不看念法華下語。又一日祖升座。顧視大眾。念便下去。祖歸方丈。念自後泯跡韜光。人莫知其所以。一日白兆楚至汝州宣化。祖今念往傳語。才相見。提起坐具便問。展即是。不展即是。楚曰。自家看取。念便喝。楚曰。我曾親近知識來。未嘗輒敢恁么造次。唸曰。草賊大敗。楚曰。來日若見風穴和尚。待一一舉似。唸曰。一任一任。不得忘卻。念乃先回舉似祖。祖曰。今日又被你收下一員草賊。唸曰。好手不張名。次日楚才到相見。便舉前話。祖曰。非但昨日。今日和贓捉敗。自是念名振諸方。祖乃付以正法(臨濟辭溈山時。仰山侍其旁。溈問仰曰。此人他日。法道如何。仰曰。此人他日法道。大行吳越。遇風即止溈又問。嗣之者何人。仰曰。有即有。只是年代深遠。不欲舉似和尚。溈固問之曰。吾亦欲知。仰曰。經不云乎。將此身心奉塵剎。是則名為報佛恩。是知省念。乃仰山後身也)。
祥符蔭曰。道雖不在踐履。然非操履穩密者。不充荷持。世尊大法。必顧命之苦行尊者。祖熟視可起欲墜之緒者。無如精修杜多行之念法華。可見傳道之力
【現代漢語翻譯】 現代漢語譯本 問真禪師問道：『什麼是世尊（Śākyamuni，釋迦牟尼佛）不說之說？』真禪師回答說：『鵓鳩在樹頭鳴叫。』臨濟祖師說：『你作這麼多癡福幹什麼？為什麼不去體悟言句的真意？』又問念禪師說：『你作什麼？』念禪師回答說：『動容揚古路，不墮悄然機。』臨濟祖師對真禪師說：『你為什麼不看看念禪師法華（Saddharma Puṇḍarīka Sūtra，妙法蓮華經）下的語？』又有一天，臨濟祖師升座，顧視大眾，念禪師便下去了。臨濟祖師回到方丈。念禪師自此泯跡韜光，人們不知道他去了哪裡。有一天，白兆楚禪師到汝州宣化，臨濟祖師讓念禪師前去傳話。剛一見面，念禪師提起坐具便問：『展即是，不展即是？』楚禪師說：『自家看取。』念禪師便喝。楚禪師說：『我曾親近知識來，未嘗輒敢恁么造次。』念禪師說：『草賊大敗。』楚禪師說：『來日若見風穴和尚，待一一舉似。』念禪師說：『一任一任，不得忘卻。』念禪師乃先回舉似臨濟祖師。臨濟祖師說：『今日又被你收下一員草賊。』念禪師說：『好手不張名。』次日楚禪師才到相見，便舉前話。臨濟祖師說：『非但昨日，今日和贓捉敗。』自是念禪師名振諸方。臨濟祖師乃付以正法（臨濟禪師辭溈山禪師時，仰山禪師侍其旁。溈山禪師問仰山禪師說：『此人他日，法道如何？』仰山禪師說：『此人他日法道，大行吳越，遇風即止。』溈山禪師又問：『嗣之者何人？』仰山禪師說：『有即有，只是年代深遠，不欲舉似和尚。』溈山禪師固問之曰：『吾亦欲知。』仰山禪師說：『經不云乎？將此身心奉塵剎，是則名為報佛恩。』是知省念，乃仰山後身也）。 祥符（1008-1016）蔭禪師說：道雖然不在於踐履，然而非操履穩密者，不足以承擔荷持世尊大法。必是顧命的苦行尊者。祖師熟視可以匡正欲要墜落的緒業者，沒有比精修杜多行的念法華禪師更合適的了。可見傳道的力量。
【English Translation】 English version Master Zhen asked, 'What is the 'unspeakable' spoken by the World-Honored One (Śākyamuni, the historical Buddha)?' Master Zhen replied, 'A turtledove cries on the treetop.' Master Linji (Rinzai) said, 'What are you doing making so much foolish merit? Why not investigate the meaning of the words?' He then asked Master Nian, 'What are you doing?' Master Nian replied, 'Moving with dignity on the ancient path, not falling into the trap of quietism.' Master Linji said to Master Zhen, 'Why don't you look at Master Nian's words under the Lotus Sutra (Saddharma Puṇḍarīka Sūtra)?' Another day, Master Linji ascended the seat, looked at the assembly, and Master Nian then left. Master Linji returned to his room. From then on, Master Nian concealed his traces and hid his light, and people did not know where he had gone. One day, Master Baizhao Chu arrived at Xuanhua in Ruzhou, and Master Linji sent Master Nian to convey a message. As soon as they met, Master Nian raised his sitting cloth and asked, 'Is it unfolded, or is it not unfolded?' Master Chu said, 'See for yourself.' Master Nian then shouted. Master Chu said, 'I have been close to teachers before, and I have never dared to be so rash.' Master Nian said, 'The bandit army is utterly defeated.' Master Chu said, 'Tomorrow, if I see Abbot Fengxue, I will tell him everything.' Master Nian said, 'As you wish, as you wish, but don't forget.' Master Nian then returned first and reported to Master Linji. Master Linji said, 'Today you have captured another bandit.' Master Nian said, 'A good hand does not advertise his name.' The next day, Master Chu arrived and met him, and then brought up the previous conversation. Master Linji said, 'Not only yesterday, but today you have been caught red-handed with the stolen goods.' From then on, Master Nian's name resounded in all directions. Master Linji then entrusted him with the true Dharma (When Master Linji was taking leave of Master Weishan, Master Yangshan was attending him. Master Weishan asked Master Yangshan, 'What will this person's Dharma path be like in the future?' Master Yangshan said, 'This person's Dharma path will flourish greatly in Wu and Yue in the future, stopping when it encounters wind.' Master Weishan then asked, 'Who will be his successor?' Master Yangshan said, 'There is one, but the era is too distant, and I do not wish to tell the Abbot.' Master Weishan insisted on asking, saying, 'I also want to know.' Master Yangshan said, 'Does the sutra not say, 'Offering this body and mind to the dust and motes, this is called repaying the Buddha's kindness'?' It is known that Master Sheng Nian is the later body of Master Yangshan). Master Yin of the Xiangfu era (1008-1016) said: Although the Dao is not in practice, those who are not steady in conduct are not sufficient to bear the great Dharma of the World-Honored One. It must be a venerable ascetic who is entrusted with the mandate. The master who carefully observes and can rectify the affairs that are about to fall is none other than Master Nian Fahua, who diligently cultivates the dhūta practices. It can be seen the power of transmitting the Dao.
。在於修證也。譬如寶舟。得風則千里瞬息。然修證而不明道。則屬染污。此南嶽所以云修證即不無。污染即不得也。深心塵剎。矢愿再來。大仰可謂真報佛恩者矣。
禪師守初住洞山。
初參雲門祖。祖問近離甚處。曰查渡。問夏在甚處。曰。湖南報慈。曰幾時離彼。曰八月二十五。曰放汝三頓棒。初惘然。至明日卻上問訊。昨日蒙和尚放三頓棒。不知過在甚處。曰飯袋子。江西湖南便恁么去。初于言下大悟。遂曰。他後向無人煙處。不蓄一粒米。不種一莖菜。接待十方往來。盡與伊抽釘拔楔。拈卻灸脂帽子。脫卻鶻臭布衫。教伊灑灑地作個無事衲僧。豈不快哉。曰你身如椰子大。開得如許大口。初便禮拜。即日辭去。北抵襄漢住洞山。示眾。言無展事。語不投機。乘言者喪。滯句者迷。
祖自風穴避地往郢州。
州守延祖于郡齋升座。曰祖師心印。狀似鐵牛之機。去即印住。住即印破。祇如不去不住。印即是。不印即是。還有人道得么。時有盧陂長老出問。學人有鐵牛之機。請師不搭印。祖曰。慣釣鯨鯢澄巨浸。卻憐蛙步𩥇泥沙。陂注思。祖喝曰。長老何不進語。陂擬議。祖便打一拂子曰。還記得話頭么。陂擬開口。祖又打一拂子。維時州守曰。信知佛法與王法一般。祖曰。見甚麼道理
【現代漢語翻譯】 現代漢語譯本：在於修行和證悟。譬如珍貴的船隻，得到風的助力就能日行千里。然而，修行和證悟卻不明白「道」，那就屬於被污染的狀態。所以南嶽懷讓禪師才說，修行和證悟並非沒有，但被污染就是不行的。深深地發願于無盡的世界，立誓再次來到世間。大仰禪師真可謂是真正報答佛恩的人啊。
禪師守初住在洞山。
守初禪師最初參拜雲門文偃禪師（雲門祖）。雲門文偃禪師問：『你最近從哪裡來？』守初禪師回答：『查渡。』雲門文偃禪師問：『夏天在哪裡度過？』守初禪師回答：『湖南報慈寺。』雲門文偃禪師問：『什麼時候離開那裡的？』守初禪師回答：『八月二十五。』雲門文偃禪師說：『該打你三棒。』守初禪師茫然不解。到第二天，他再次前去請教：『昨天蒙和尚打了我三棒，不知道錯在哪裡？』雲門文偃禪師說：『飯桶！從江西到湖南就這麼過去了？』守初禪師當下大悟，於是說：『以後我要在荒無人煙的地方，不儲存一粒米，不種植一棵菜，接待十方來客，完全為他們拔除煩惱的根源，脫掉他們虛偽的外衣，讓他們灑脫地做一個無事僧人，豈不痛快！』雲門文偃禪師說：『你身子像椰子那麼大，卻張這麼大的嘴！』守初禪師便禮拜。當天就告辭離去，北上到達襄漢，住在洞山。他開示大眾說：『不要展示任何事物，言語不要投合任何機鋒。執著于言語的人會喪失真意，停留在語句上的人會迷惑。』
雲門文偃禪師爲了躲避戰亂，從風穴寺前往郢州。
郢州太守邀請雲門文偃禪師到郡齋升座說法。雲門文偃禪師說：『祖師的心印，就像鐵牛的機關一樣，離開就印住了，停住就印破了。如果既不離開也不停住，印就是，不印就是。有沒有人能說得出來？』當時有盧陂長老出來問道：『學人有鐵牛的機關，請老師不要蓋印。』雲門文偃禪師說：『我習慣於在深海里釣大魚，卻可憐青蛙在泥沙里艱難行走。』盧陂長老沉思。雲門文偃禪師喝道：『長老為什麼不說話？』盧陂長老想要開口，雲門文偃禪師就打了他一下拂塵說：『還記得話頭嗎？』盧陂長老剛要開口，雲門文偃禪師又打了他一下拂塵。當時的州太守說：『我相信佛法和王法一樣。』雲門文偃禪師問：『你看到了什麼道理？』
【English Translation】 English version: It lies in cultivation and realization. It is like a precious boat, which can travel a thousand miles in an instant with the help of the wind. However, if cultivation and realization do not understand the 'Tao,' then it belongs to a state of being defiled. Therefore, Zen Master Nanyue Huairang said that cultivation and realization are not without, but being defiled is not allowed. Deeply vowing in endless worlds, vowing to come to the world again. Zen Master Dayang can be said to be a true person who repays the Buddha's grace.
Zen Master Shouchu lived in Dongshan.
Zen Master Shouchu initially visited Zen Master Yunmen Wenyan (Yunmen Zu). Zen Master Yunmen Wenyan asked: 'Where did you come from recently?' Zen Master Shouchu replied: 'Chadu.' Zen Master Yunmen Wenyan asked: 'Where did you spend the summer?' Zen Master Shouchu replied: 'Bao Ci Temple in Hunan.' Zen Master Yunmen Wenyan asked: 'When did you leave there?' Zen Master Shouchu replied: 'August 25th.' Zen Master Yunmen Wenyan said: 'You deserve three blows.' Zen Master Shouchu was at a loss. The next day, he went to ask again: 'Yesterday, I received three blows from the master, but I don't know where I went wrong?' Zen Master Yunmen Wenyan said: 'Rice bag! You just passed from Jiangxi to Hunan like that?' Zen Master Shouchu had a great enlightenment at that moment, and then said: 'In the future, I will be in a deserted place, not storing a grain of rice, not planting a vegetable, receiving visitors from all directions, completely removing the root of their troubles, taking off their false clothes, and letting them be free and easy as a carefree monk, wouldn't that be great!' Zen Master Yunmen Wenyan said: 'Your body is as big as a coconut, but you open such a big mouth!' Zen Master Shouchu then bowed. He bid farewell that day and went north to Xianghan, living in Dongshan. He instructed the public, saying: 'Do not display anything, and do not let words fit any opportunity. Those who cling to words will lose the true meaning, and those who stay on sentences will be confused.'
Zen Master Yunmen Wenyan went from Fengxue Temple to Yingzhou to avoid the war.
The governor of Yingzhou invited Zen Master Yunmen Wenyan to ascend the seat in the county office to preach. Zen Master Yunmen Wenyan said: 'The mind seal of the patriarch is like the mechanism of an iron ox, leaving it is sealed, and stopping it is broken. If it neither leaves nor stops, the seal is, and not sealing is. Is there anyone who can say it?' At that time, Elder Luobei came out and asked: 'The student has the mechanism of an iron ox, please master do not stamp it.' Zen Master Yunmen Wenyan said: 'I am used to fishing for big fish in the deep sea, but I pity the frog walking hard in the mud and sand.' Elder Luobei pondered. Zen Master Yunmen Wenyan shouted: 'Elder, why don't you speak?' Elder Luobei was about to open his mouth, and Zen Master Yunmen Wenyan hit him with a whisk and said: 'Do you still remember the topic?' Elder Luobei was about to open his mouth, and Zen Master Yunmen Wenyan hit him with a whisk again. The governor of the state at that time said: 'I believe that the Buddha's law is the same as the king's law.' Zen Master Yunmen Wenyan asked: 'What truth do you see?'
。守曰。當斷不斷。反招其亂。祖便下座。
己酉(後漢乾祐二南漢晟乾和元)年。
首建雲門宗第一世大慈雲匡真弘明祖示寂。
祖住雲門。廣主盡誠供養。四月十日垂遺誡已。端坐而寂。
安隱忍曰。雲門說法天縱。如新生驥駒。不受控勒。信乎開宗建始之大醫王也。德山曰。有言時。踞虎頭。收虎尾。第一句下明宗旨。無言時。覿露機鋒。如同電拂。巖頭雪峰。大闡明之。至雲門。與玄沙羅山輩。益精深奧。當時有問五祖演曰。如何是雲門下事。曰紅旗閃爍。蓋兼得夫睦州雪峰之髓歟。其于衲子。淘鑄聖凡。情見盡凈。不留絲忽。是故嗣其法者。七十餘人。臨生死。若門開相似。率多坐脫。德山密。洞山初。香林遠。巴陵鑒。四老。其超類者也。初之示眾曰。言無展事。語不投機。承言者喪。滯句者迷。雲門家風。大都如此。
庚戌(乾祐三)年(是年漢亡)。
辛亥(後周太祖郭威廣順元)年。
佛滅后一千九百年。
敕賜汝州新寺名廣惠。
祖先因避寇來郢州。寇平。汝州有宋太師者。施第為寶坊。號新寺。迎祖居焉。法席冠天下。學者自遠而至。敕賜寺名廣惠。
壬子(廣順二)年。
癸丑(廣順三)年。
栴檀佛像至汴京
【現代漢語翻譯】 守衛說：『當斷不斷，反受其亂。』祖師便走下座位。
己酉年（後漢乾祐二年(949)，南漢晟乾和元年(949)）。
雲門宗第一世大慈雲匡真弘明祖師圓寂。
祖師住在雲門，廣主竭誠供養。四月十日留下遺囑后，端坐而逝。
安隱忍說：『雲門說法，天縱英才，如新生駿馬，不受韁繩控制。真是開宗立派的大醫王啊！』德山說：『有言語時，踞虎頭，收虎尾，第一句下明宗旨；無言語時，鋒芒畢露，如同閃電。』巖頭、雪峰，大大地闡明了這一點。到了雲門，與玄沙、羅山等人，更加精深奧妙。當時有人問五祖演：『如何是雲門下的事？』五祖演回答說：『紅旗閃爍。』大概是兼得了睦州、雪峰的精髓吧。』他對於僧人，淘洗聖凡，情見盡凈，不留絲毫痕跡。因此，繼承他法脈的人，有七十餘人，面臨生死，若門開相似，大多坐化而逝。德山密、洞山初、香林遠、巴陵鑒這四位老禪師，是其中的超群拔類者。洞山初開始向大眾開示說：『言語不能展開事理，話語不能投合機鋒，執著言語的人會喪失真意，停留在語句上的人會迷惑。雲門家風，大抵如此。』
庚戌年（乾祐三年(950)）（這年漢朝滅亡）。
辛亥年（後周太祖郭威廣順元年(951)）。
佛滅后一千九百年。
敕令賜予汝州新寺名為廣惠。
祖師先前因為躲避寇亂來到郢州。寇亂平定后，汝州有位宋太師，捐獻出自己的府邸作為寶坊，名為新寺，迎接祖師居住。法席冠絕天下，學者從遠方趕來。朝廷下令賜予寺廟名為廣惠。
壬子年（廣順二年(952)）。
癸丑年（廣順三年(953)）。
栴檀（zhān tán）佛像運到汴京（biàn jīng）。
【English Translation】 The guard said, 'If you hesitate when you should decide, you will invite chaos.' The Patriarch then stepped down from his seat.
In the year Ji-You (949) of the Later Han Dynasty's Qianyou era and the Southern Han Dynasty's Sheng Qianhe era).
The first generation of the Yunmen School, Great Compassionate Cloud Kuangzhen Hongming Patriarch, passed away.
The Patriarch resided at Yunmen, and the Lord of Guang offered sincere support. On the tenth day of the fourth month, after leaving his final instructions, he passed away in a seated posture.
An Yinren said, 'Yunmen's Dharma talks are divinely inspired, like a newborn J驥 (jì) colt, untamed and uncontrollable. Truly, he is a great physician who founded a school!' Deshan said, 'When there are words, he occupies the tiger's head and secures the tiger's tail, clarifying the essence in the first sentence; when there are no words, his sharp wit is revealed, like a flash of lightning.' Yantou and Xuefeng greatly elucidated this. By the time of Yunmen, with Xuansha and Luoshan, it became even more profound and mysterious. At that time, someone asked Fifth Patriarch Yan, 'What is the matter under Yunmen?' Fifth Patriarch Yan replied, 'Red flags are flashing.' He probably combined the essence of Muzhou and Xuefeng. He refined the monks, washing away both the saintly and the mundane, leaving no trace of sentiment. Therefore, those who inherited his Dharma numbered over seventy, and facing life and death, it was as if a door opened, and most passed away in a seated posture. Deshan Mi, Dongshan Chu, Xianglin Yuan, and Baling Jian, these four old Chan masters, were the outstanding ones among them. Dongshan Chu initially instructed the assembly, saying, 'Words cannot unfold the truth, and speech cannot meet the opportunity. Those who cling to words will lose the meaning, and those who dwell on phrases will be deluded. The Yunmen style is generally like this.'
In the year Geng-Xu (950) (In this year, the Han Dynasty fell).
In the year Xin-Hai (951) of the Later Zhou Dynasty's Taizu Guo Wei Guangshun era).
Nineteen hundred years after the Buddha's Parinirvana.
An imperial decree bestowed the name Guanghui upon the new temple in Ruzhou.
The Patriarch had previously come to Yingzhou to escape the bandits. After the banditry was quelled, a Grand Preceptor Song in Ruzhou donated his residence as a precious monastery, named New Temple, and welcomed the Patriarch to reside there. His Dharma seat surpassed all others in the world, and scholars came from afar. The court issued an edict bestowing the name Guanghui upon the temple.
In the year Ren-Zi (952).
In the year Gui-Chou (953).
A sandalwood (zhān tán) Buddha statue arrived in Bianjing (biàn jīng).
。
甲寅(周世宗柴榮顯德元)年。
乙卯(顯德二)年。
九月周詔廢毀銅像以鑄錢。
是時天下乏錢用。謂侍臣曰。佛以善道化人。茍志於善。斯奉佛矣。彼銅像豈所謂佛耶。且吾聞佛志在利人。雖頭目猶舍以佈施。若朕身可以濟民。亦非所惜也。乃詔悉毀天下銅像以鑄錢。廢天下寺院。三千三百三十六。
祥符蔭曰。周世宗之言。似是而非也。頭目佈施。在佛自行利濟則可。而乃藉以毀像。則失之甚矣。夫佛尚不有。何有于像。像也者。在以攝化眾生者也。眾生因像而知有佛。因佛以知有自性之真佛。安在像之非佛耶。佛無量劫中。行難行之苦行。遍三千大千世界。無有如芥子許。不是曾捨身命處。為求大法以度眾生。佛之恩德如此。今之得生人天中者。皆盡承佛之慈光照及。不然。方三途沉溺之不暇。而何由出離苦趣乎。幸得為一日之人王。于電光隙影中。不思酬恩報德。而乃謬加毀廢。所得無幾。墮陷無間。噫。如世宗者。亦可憫夫。
丙辰(顯德三)年。
丁巳(顯德四)年。
戊午(周顯德五南唐中與元)年。
己未(顯德六)年。
法眼宗首建第一世清涼大法眼祖示寂。
祖緣被金陵。三坐大道場。化行異域。隨根悟入者。不
【現代漢語翻譯】 甲寅（周世宗柴榮顯德元年，954年）。 乙卯（顯德二年，955年）。 九月，周世宗下詔廢毀銅像以鑄錢。 當時天下缺乏錢幣使用。周世宗對侍臣說：『佛以善道教化世人，如果致力於行善，這就是奉佛了。那些銅像難道就是所謂的佛嗎？況且我聽說佛的志向在於利益他人，即使頭目也願意捨棄用來佈施。如果我的身體可以救濟百姓，我也不會吝惜。』於是下詔全部毀壞天下銅像來鑄錢，廢除天下寺院三千三百三十六所。 祥符蔭評論說：周世宗的話，似乎有道理但實際上是錯誤的。頭目佈施，在於佛自己實行利益救濟百姓，這當然可以。但是如果藉此來毀壞佛像，那就大錯特錯了。佛尚且不執著于擁有，又怎麼會在意佛像呢？佛像的作用，在於攝受教化眾生。眾生因為佛像而知道有佛，因為佛而知道有自性中真正的佛，怎麼能說佛像不是佛呢？佛在無量劫中，行持難以行持的苦行，遍佈三千大千世界，沒有像芥菜籽那麼小的地方，不是曾經捨棄身命的地方，爲了求得大法來度化眾生。佛的恩德如此深重，如今能夠出生在人道和天道中的人，都完全承受佛的慈光照耀。不然的話，正在三惡道中沉溺都來不及，又怎麼能夠脫離痛苦的境地呢？有幸成為一日的人王，在這如電光火石般短暫的時間裡，不思回報佛的恩德，反而錯誤地加以毀壞廢棄，所得的利益微乎其微，墮入無間地獄卻是必然的。唉！像周世宗這樣的人，也真是可悲啊！』 丙辰（顯德三年，956年）。 丁巳（顯德四年，957年）。 戊午（周顯德五年，958年，南唐中與元年）。 己未（顯德六年，959年）。 法眼宗首位祖師清涼大法眼祖（Qingliang Dafayan Zu）圓寂。 祖師與金陵（Jinling）有緣，曾三次在金陵的大道場弘法，教化遠及異域，隨各人根器而悟入的人，數不勝數。
【English Translation】 Year Jia-yin (First year of Xiande reign of Emperor Shizong of Zhou, 954 AD). Year Yi-mao (Second year of Xiande reign, 955 AD). In the ninth month, Emperor of Zhou issued an edict to abolish and destroy bronze statues to mint coins. At that time, the empire was short of money. The Emperor said to his attendants: 'Buddha teaches people with goodness. If one is devoted to goodness, then one is serving the Buddha. Are those bronze statues what is called Buddha? Moreover, I have heard that the Buddha's aspiration is to benefit others, and even his head and eyes he would give away as alms. If my body can save the people, I would not begrudge it either.' Therefore, he ordered that all the bronze statues in the empire be destroyed to mint coins, and abolished 3,336 temples in the empire. Xiangfu Yin commented: 'The words of Emperor Shizong of Zhou seem right but are actually wrong. Giving away one's head and eyes as alms is acceptable when the Buddha himself practices benefiting and saving the people. But to use this as a reason to destroy Buddha statues is a great mistake. The Buddha does not cling to possessions, so how could he care about statues? The purpose of statues is to attract and transform sentient beings. Sentient beings know of the Buddha because of the statues, and know of the true Buddha in their own nature because of the Buddha. How can one say that statues are not the Buddha? The Buddha practiced difficult ascetic practices for countless kalpas, throughout the three thousand great thousand worlds, there is no place as small as a mustard seed that was not once a place where he gave up his life to seek the great Dharma to liberate sentient beings. The Buddha's kindness is so profound that all those who are born in the realms of humans and gods today are completely illuminated by the Buddha's compassionate light. Otherwise, they would be drowning in the three evil paths and would not have the time to escape from suffering. To be fortunate enough to be the king of men for a day, in this fleeting moment like lightning, without thinking of repaying the Buddha's kindness, but instead wrongly destroying and abolishing statues, the gains are minimal, and the fall into the Avici hell is inevitable. Alas! Such a person as Emperor Shizong is truly pitiable!' Year Bing-chen (Third year of Xiande reign, 956 AD). Year Ding-si (Fourth year of Xiande reign, 957 AD). Year Wu-wu (Fifth year of Xiande reign of Zhou, 958 AD, First year of Zhongyu reign of Southern Tang). Year Ji-wei (Sixth year of Xiande reign, 959 AD). The first patriarch of the Fayan School, Qingliang Dafayan Zu (清涼大法眼祖), passed away. The Patriarch had a karmic connection with Jinling (金陵), and preached the Dharma three times in the great Dharma assembly in Jinling, transforming people even in foreign lands. Those who awakened according to their individual capacities were countless.
可勝紀。七月十七日示疾。國王親加禮問。閏月五日。剃髮沐身。告眾跏趺而逝。壽七十有四。臘五十四。緇素具威儀。公卿已下素服。奉全身塔于江寧縣丹陽鄉。謚大法眼。
宋(姓趙氏。代周而有天下。以火德王。都汴京)。
太祖(諱匡允。在位十七年)。
太祖庚申建隆元年。
禪師雪竇延壽遷靈隱。
壽字沖玄。餘杭王氏子。嗣通玄韶。出世雪竇。學者歸之。是年吳越王見靈隱傾廢。請壽中興之。
禪師九峰下吉州禾山無殷寂。
殷九峰虔嗣。福州吳氏子。僧問。習學謂之聞。絕學謂之鄰。過此二者謂之真過。如何是真過。殷答曰。禾山解打鼓。曰如何是真諦。答曰。禾山解打鼓。問即心即佛則不問。如何是非心非佛。答曰。禾山解打鼓。曰如何是向上事。答曰。禾山解打鼓。臨寂集眾曰。後來學者未識禾山。即今識取。於是泊然而化。
辛酉二年。
詔誕聖節京師及天下命僧升座祝壽(升座祝聖始此)。
禪師法眼下永明道潛寂。
潛法眼嗣四眾士女入院次。眼問曰。律中道隔壁聞釵釧聲。即名破戒。見前金銀合雜。朱紫駢闐。是破戒。不是破戒。潛曰。好個入路。眼曰。汝向後有五百毳徒。為王侯所重。潛後於衢州古寺。閱藏宴
【現代漢語翻譯】 現代漢語譯本 可勝紀。七月十七日示疾。國王親自前去慰問。閏月五日，剃髮沐浴，告訴眾人後結跏趺坐而逝，享年七十四歲，僧臘五十四年。僧俗大眾都穿著整齊的禮服，公卿以下官員都穿著素服，將他的全身舍利塔供奉在江寧縣丹陽鄉。謚號為大法眼。
宋（姓趙氏，取代周朝而擁有天下，以火德治國，都城在汴京）。
太祖（名諱匡允，在位十七年）。
太祖庚申建隆元年（960年）。
禪師雪竇延壽遷往靈隱寺。
延壽，字沖玄，是餘杭王氏的兒子，師承通玄韶，後來在雪竇寺弘法，學人都歸附於他。這年吳越王看到靈隱寺傾頹荒廢，於是請延壽禪師去中興。
禪師法眼宗的九峰下吉州禾山無殷寂滅。
無殷，是九峰虔的弟子，福州吳氏的兒子。有僧人問：『習學叫做聞，絕學叫做鄰，超過這兩者叫做真過，什麼是真過？』無殷回答說：『禾山解打鼓。』又問：『什麼是真諦？』回答說：『禾山解打鼓。』問：『即心即佛則不問，如何是非心非佛？』回答說：『禾山解打鼓。』問：『如何是向上事？』回答說：『禾山解打鼓。』臨終時召集眾人說：『後來的學人如果不認識禾山，現在就認識吧。』於是安然而逝。
辛酉二年（961年）。
朝廷下詔，在皇帝誕辰之日，京師和天下各寺廟的僧人都要升座祝壽（升座祝聖從此開始）。
禪師法眼宗的永明道潛寂滅。
道潛是法眼的弟子，有一次，他跟隨四眾士女進入寺院，法眼問他說：『律中說，隔壁聽到釵釧的聲音，就叫做破戒。現在看到眼前金銀混雜，達官貴人眾多，這是破戒，還是不是破戒？』道潛回答說：『好一個入道之門。』法眼說：『你以後會有五百個弟子，被王侯所器重。』道潛後來在衢州古寺，閱讀經藏，宴息其中。
【English Translation】 English version Keshengji. On the seventeenth day of the seventh month, he showed signs of illness. The king personally paid his respects and inquired about his health. On the fifth day of the intercalary month, he shaved his head, bathed, and told the assembly before passing away in the lotus position. He lived to be seventy-four years old, with fifty-four years as a monk. Monks and laypeople alike wore solemn attire, and officials from the dukes and ministers downwards wore plain clothes. His complete body stupa was enshrined in Danyang Township, Jiangning County. His posthumous title was Great Dharma Eye (Dafayan).
Song (The Zhao family. Replaced the Zhou dynasty and possessed the empire. Ruled with the virtue of fire. The capital was Bianjing).
Taizu (Personal name Kuangyun. Reigned for seventeen years).
In the first year of Jianlong, Gengshen (960 AD) during the reign of Emperor Taizu.
Chan Master Xuedou Yanshou moved to Lingyin Temple.
Yanshou, styled Chongxuan, was the son of the Wang family of Yuhang. He was a successor of Tongxuan Shao. He emerged into the world at Xuedou Temple. Scholars flocked to him. In this year, the King of Wuyue saw that Lingyin Temple was dilapidated and abandoned, so he invited Yanshou to revitalize it.
Chan Master Wuyin of Heshan in Jizhou, under Jiufeng, a disciple of the Fayan school, passed away.
Wuyin was a disciple of Jiufeng Qian, and the son of the Wu family of Fuzhou. A monk asked: 'Learning is called hearing, surpassing learning is called proximity, and exceeding these two is called true passing. What is true passing?' Wuyin replied: 'Heshan knows how to beat the drum.' He was asked: 'What is the true meaning?' He replied: 'Heshan knows how to beat the drum.' He was asked: 'If 'mind is Buddha' is not questioned, what is 'neither mind nor Buddha'?' He replied: 'Heshan knows how to beat the drum.' He was asked: 'What is the matter of upward striving?' He replied: 'Heshan knows how to beat the drum.' As he was about to pass away, he gathered the assembly and said: 'If later learners do not recognize Heshan, recognize it now.' Then he passed away peacefully.
The second year of Xinyou (961 AD).
An imperial edict was issued that on the Emperor's birthday, monks in the capital and temples throughout the realm should ascend the seat and offer birthday blessings (this was the beginning of ascending the seat to offer blessings to the Emperor).
Chan Master Yongming Daoqian, a disciple of the Fayan school, passed away.
Daoqian was a successor of Fayan. Once, he entered the temple with the four assemblies of monks, nuns, laymen, and laywomen. Fayan asked him: 'The Vinaya (Buddhist monastic code) says that hearing the sound of hairpins through the wall is called breaking the precepts. Now, seeing gold and silver mixed together and officials in purple robes crowded together, is this breaking the precepts or not?' Daoqian replied: 'What a good entrance to the path!' Fayan said: 'In the future, you will have five hundred disciples who will be valued by kings and nobles.' Later, Daoqian read the sutras and rested in an ancient temple in Quzhou.
坐中。見文殊見形。詣阿育王禮塔。見舍利飛動。行三七日普賢懺。見普賢乘像在塔寺三門亭下。后住永明。九月十八日寂。入棺之際。白光晝發。火浴舍利不可勝紀。有屠者自惟惡業。展襟就火聚乞求。須臾獲七顆。
靈隱延壽補住永明。
永明虛席。吳越王請壽住持。眾至二千。時號慈氏下生。上堂。僧問如何是永明妙旨。曰更添香著。曰謝師指示。曰且喜沒交涉。僧禮拜。壽曰。聽取一偈。欲識永明旨。門前一湖水。日照光明生。風來波浪起。
壬戌三年。
詔每年試童行通蓮經七軸者給祠部牒披剃(試經給牒始此)。
癸亥乾德元年。
禪師大溈下大隨開山神照法真寂。
真嗣大溈安。住大隨木禪庵。蜀王三詔不起。就錫紫衣寺額。堅卻不受。僧問。劫火洞然。大千俱壞。未審這個壞不壞。真曰壞。曰恁么則隨他去也。真曰隨他去。七月十五日。辭眾端坐而化。
甲子二年。
禪師光祚住智門。
祚浙江人。入蜀參香林遠。受心印。回住隨州智門。上堂。山僧記得在母胎中有一則語。今日舉似大眾。諸人不得作道理商量。還有人商量得么。若商量不得。三十年不得錯舉。
法師羲寂重興天臺教於螺溪。
寂永嘉胡氏子。母初懷妊
【現代漢語翻譯】 現代漢語譯本： 坐中，（有人）見到文殊菩薩顯現身形，（有人）前往阿育王塔禮拜，見到舍利飛動。（有人）連續二十一天（三七日）修普賢懺，見到普賢菩薩乘像在塔寺三門亭下。後來（延壽）住在永明寺，在九月十八日圓寂。放入棺材的時候，白光在白天出現。火化后得到的舍利多得數不清。有個屠夫自認為罪孽深重，展開衣襟對著火堆乞求舍利，一會兒就得到了七顆。
靈隱延壽接替住持永明寺。
永明寺住持的位置空缺，吳越王請延壽住持。僧眾達到兩千人。當時人們稱（延壽）為慈氏菩薩（彌勒佛）下生。上堂時，有僧人問：『如何是永明寺的妙旨？』（延壽）回答說：『再添些香。』（僧人）說：『感謝師父指示。』（延壽）說：『可喜的是（你）完全不相干。』僧人禮拜。（延壽）說：『聽我一偈：想要認識永明寺的宗旨，就在門前那一湖水。太陽照耀光明生，風吹來時波浪起。』
壬戌三年（962年）。
下詔每年考試童行，能通蓮經七卷的，授予祠部的度牒，允許剃度出家（通過考試經典授予度牒從此開始）。
癸亥乾德元年（963年）。
禪師大溈（山）下大隨（山）開山祖師神照法真圓寂。
法真繼承了大溈安的法脈，住在（大）隨（山）木禪庵。蜀王多次詔請他，他都不應允，只是接受了賜予的紫衣和寺額，但堅決不接受。有僧人問：『劫火洞然，大千世界都毀壞了，請問這個（指本性）壞不壞？』法真說：『壞。』（僧人）說：『既然這樣，那就隨它去吧。』法真說：『隨它去。』七月十五日，（法真）向大眾告別，端坐而化。
甲子二年（964年）。
禪師光祚住持智門寺。
光祚是浙江人，入蜀參拜香林遠，得到心印。返回后住在隨州智門寺。上堂時說：『山僧記得還在母胎中有一句話，今天說給大家聽。各位不得用道理來商量。還有人能商量得了嗎？如果商量不得，三十年內不得錯舉。』
法師羲寂在螺溪重新興盛天臺宗的教義。
羲寂是永嘉胡氏的兒子。母親最初懷孕時
【English Translation】 English version: In the assembly, some saw Mañjuśrī (Bodhisattva of wisdom) manifest his form, some went to Ayuk Wang (King Ashoka) Pagoda to pay homage, and saw the śarīra (relics) flying. Some practiced the Samantabhadra (Universal Worthy Bodhisattva) repentance for twenty-one days (three seven days), and saw Samantabhadra riding an elephant under the three-gate pavilion of the pagoda temple. Later, (Yanshou) lived in Yongming Temple and passed away on the eighteenth day of September. When he was placed in the coffin, white light appeared in the daytime. The śarīra obtained from the cremation were too numerous to count. A butcher, considering his evil karma, spread his robe and begged for śarīra from the fire pile, and soon obtained seven pieces.
Lingyin Yanshou succeeded as abbot of Yongming Temple.
The position of abbot of Yongming Temple was vacant, and King Wuyue invited Yanshou to be the abbot. The number of monks reached two thousand. At that time, people called (Yanshou) the incarnation of Maitreya (Buddha of the future). During the Dharma talk, a monk asked: 'What is the wonderful essence of Yongming Temple?' (Yanshou) replied: 'Add more incense.' (The monk) said: 'Thank you, Master, for the instruction.' (Yanshou) said: 'It's fortunate that (you) have nothing to do with it.' The monk bowed. (Yanshou) said: 'Listen to my verse: If you want to know the essence of Yongming Temple, it is the lake in front of the gate. The sun shines and light arises, the wind comes and waves rise.'
In the third year of Renxu (962 AD).
An edict was issued that every year, child monks who could recite seven volumes of the Lotus Sutra would be granted a certificate from the Ministry of Rites, allowing them to be ordained (granting certificates through sutra exams began from this point).
In the first year of Guihai, Qiande (963 AD).
Chan Master Shenzhao Fazhen, the founder of Dasui (Mountain) under Dahui (Mountain), passed away.
Fazhen inherited the Dharma lineage of Dayi An and lived in the Muchen Hermitage of (Da)sui (Mountain). The King of Shu repeatedly invited him, but he did not accept, only accepting the bestowed purple robe and temple plaque, but firmly refusing to accept. A monk asked: 'When the fire of the kalpa blazes and the great thousand worlds are destroyed, I wonder if this (referring to the original nature) is destroyed or not?' Fazhen said: 'Destroyed.' (The monk) said: 'In that case, let it go with it.' Fazhen said: 'Let it go with it.' On the fifteenth day of July, (Fazhen) bid farewell to the assembly and passed away in a seated posture.
In the second year of Jiazi (964 AD).
Chan Master Guangzuo resided at Zhimeng Temple.
Guangzuo was a native of Zhejiang. He entered Shu to visit Xianglin Yuan and received the mind seal. After returning, he lived in Zhimeng Temple in Suizhou. During the Dharma talk, he said: 'This mountain monk remembers a saying from when he was in his mother's womb, and I will tell it to everyone today. You must not discuss it with reason. Can anyone discuss it? If you cannot discuss it, you must not misquote it for thirty years.'
Dharma Master Xiji revived the teachings of the Tiantai School in Luoxi.
Xiji was the son of the Hu family of Yongjia. When his mother was first pregnant
。不喜葷血。出家受具。學止觀于清竦。嘗慨天臺教文。屢經兵火。傳者無憑。乃懇國師韶曰。智者之教。年祀寖遠。率多散落。惟新羅國。其本甚備。非和尚慈力。孰能致之。韶聞于吳越王。王乃遣使。及赍韶書。往高麗國繕寫備足而還。王為寂建寺螺溪。賜號凈光。
曹洞宗第四世鳳棲志祖宗統止於是年。
曹洞宗第五世祖
諱緣觀。住朗州梁山。
乙丑三年。
曹洞宗第五世朗州梁山祖嗣宗統(約三十年)。
僧問如何是和尚家風。祖曰。資楊水急魚行澀。白鹿松高鳥泊難。
禪師奉先下廬山蓮花峰祥庵主寂。
祥得旨于奉先深。為雲門第三世。住庵蓮花峰。每拈拄杖示眾曰。古人到這裡為甚麼不肯住。前後二十年無有契其機者。示寂乃自代曰。為他途路不得力。復曰。畢竟如何。又以杖橫肩自代曰。楖𣗖橫擔不顧人。直入千峰萬峰去。言畢而逝。
丙寅四年。
禪師惟善住福昌。
善參雙泉寬得悟。住荊南福昌寺。為人敬嚴。秘重法道。初住時屋廬十餘間。殘僧數輩。善晨香夕燈。升座說法如臨千眾。十餘年而衲子方集。諸方畏服。
丁卯五年(三月五星聚奎)。
戊辰開寶元年。
己巳二年。
詔天下僧長
【現代漢語翻譯】 現代漢語譯本 他不喜好葷腥和血食。出家並受了具足戒。在清竦學習止觀。他曾經感慨天臺宗的教義和文獻，多次經歷戰火，傳抄的人沒有憑據。於是他懇請國師韶說：『智者大師（智顗）的教義，年代久遠，大多散落遺失。只有新羅國，儲存的原本非常完備。如果不是和尚您的慈悲力量，誰能夠取得它們呢？』韶將此事稟告了吳越王。吳越王於是派遣使者，並攜帶韶的書信，前往高麗國繕寫完備的經書而歸還。吳越王為寂建造了螺溪寺，賜名為凈光寺。
曹洞宗第四世鳳棲志祖的宗統到此為止，是年（時間不詳）。
曹洞宗第五世祖
法諱緣觀，住在朗州梁山。
乙丑三年（時間不詳）。
曹洞宗第五世朗州梁山祖嗣宗統（約三十年）。
有僧人問：『如何是和尚的家風？』祖師說：『資水楊柳水流湍急，魚兒難以前行；白鹿原上的松樹高聳入雲，鳥兒難以棲息。』
禪師奉先在廬山蓮花峰祥庵主處圓寂。
祥禪師從奉先深處得到了禪宗的宗旨，是雲門宗的第三代傳人。他住在蓮花峰的庵中，每次拿起拄杖向大眾開示說：『古人到了這裡為什麼不肯住下？』前後二十年都沒有人能夠契合他的機鋒。臨終時，他自己代替回答說：『因為他們的道路不夠精進。』又說：『究竟如何呢？』又用拄杖橫在肩上，自己代替回答說：『拄著楖𣗖手杖，橫在肩上，不顧他人，直接進入千峰萬峰之中。』說完就圓寂了。
丙寅四年（時間不詳）。
禪師惟善住在福昌。
惟善禪師參學于雙泉寬禪師處而得悟，住在荊南的福昌寺。他為人敬重嚴肅，非常珍視佛法。剛開始住持時，寺廟只有十幾間房屋，殘存的僧人只有幾位。惟善禪師早晚都點香燈，升座說法時如同面對千人大眾。十多年後，四方僧人才逐漸聚集而來，各方都對他敬畏順服。
丁卯五年（時間不詳）（三月五星聚奎）。
戊辰開寶元年（968年）。
己巳二年（969年）。
朝廷下詔給天下的僧官。
【English Translation】 English version He disliked eating meat and blood. He renounced the world, received the full precepts, and studied the practice of cessation and contemplation (止觀, Zhi Guan) at Qingsong. He lamented that the teachings and texts of the Tiantai school had been repeatedly damaged by war, and those who copied them had no reliable sources. Therefore, he earnestly requested the National Teacher Shao, saying, 'The teachings of Zhiyi (智顗, the founder of the Tiantai school), have been lost and scattered due to the passage of time. Only the country of Silla (新羅國, Xinluo Guo) has a complete original version. If it were not for your compassionate power, how could we obtain them?' Shao reported this matter to the King of Wuyue (吳越王, Wu Yue Wang). The King then sent envoys, carrying Shao's letter, to the country of Goryeo (高麗國, Gao Li Guo) to have the complete scriptures copied and returned. The King built the Luoxi Temple for Ji, bestowing upon it the name Jingguang Temple.
The lineage of the fourth generation of the Caodong school, Fengqi Zhizu, ended here in this year (year unknown).
The fifth generation ancestor of the Caodong school
His Dharma name was Yuanguan, and he resided at Liangshan in Langzhou.
The third year of Yichou (year unknown).
The lineage of the fifth generation ancestor of the Caodong school, the ancestor of Liangshan in Langzhou (approximately thirty years).
A monk asked, 'What is the family style of the Abbot?' The Ancestor said, 'In the rapid waters of the Zi River, the fish struggle to swim; on the tall pines of Bailu Mountain, the birds find it difficult to perch.'
The Chan Master Fengxian passed away at the Lotus Peak of Mount Lu, at the hermitage of Abbot Xiang.
Chan Master Xiang obtained the essence of Chan from Fengxian Shen and was the third generation of the Yunmen school. He lived in a hermitage on Lotus Peak. Every time he raised his staff to instruct the assembly, he would say, 'Why didn't the ancients want to stay here?' For twenty years, no one was able to grasp his meaning. When he was about to pass away, he answered for them himself, saying, 'Because their path was not strong enough.' Then he said, 'What is it ultimately like?' He then placed the staff across his shoulder and answered for them himself, saying, 'Carrying the staff across my shoulder, not caring about others, I go straight into the thousands of peaks.' After saying this, he passed away.
The fourth year of Bingyin (year unknown).
Chan Master Weishen resided at Fuchang.
Chan Master Weishen studied with Chan Master Shuangquan Kuan and attained enlightenment. He resided at Fuchang Temple in Jingnan. He was respected and serious, and he cherished the Dharma. When he first took up residence, the temple had only a dozen rooms and a few remaining monks. Chan Master Weishen would light incense lamps morning and evening, and when he ascended the Dharma seat to preach, it was as if he were facing a thousand people. After more than ten years, monks from all directions gradually gathered, and all quarters revered and obeyed him.
The fifth year of Dingmao (year unknown) (In the third month, five stars gathered in Kui).
The first year of Kaibao of Wuchen (968 AD).
The second year of Jisi (969 AD).
The imperial court issued an edict to the monastic officials throughout the land.
春節上表入殿廷試賜紫衣號(廷試賜衣始此)。
庚午三年。
辛未四年。
壬申五年。
禪師廬山歸宗道詮以偈止試經。
詮延壽輪嗣。乾德初結茅廬山。是年洪帥林仁肇請住筠陽九峰。賜大沙門號。時僧徒例試經業。詮以禪眾多習禪。乃述一偈。聞于州牧。偈曰。比擬忘言合太虛。免教和氣有親疏。誰知道德全無用。今日為僧貴識書。州牧閱之曰。栴檀林中必無雜樹。特奏免試經。
禪師法眼下天臺德韶寂。
韶住天臺。吳越王申弟子禮。示眾偈曰。通玄峰頂。不是人間。心外無法。滿目青山。六月二十八日集眾言別。跏趺而逝(時謂智者再［求］)。
癸酉六年。
臨濟第四世風穴祖示寂。
八月旦日。先升座示偈曰。道在乘時須濟物。遠方來慕自騰騰。他年有叟情相似。日日香菸夜夜燈。至望日跏趺而化。前一日手書別檀越。閱世七十有八。坐五十九夏。
歷年表曰。自臨濟首建宗旨于唐大中三年己巳。至宋開寶六年癸酉。中間五宗諸祖迭興。互相闡化。一花五葉。夙識芳疏。震旦宗乘。渾成大備。譬之世治。文章禮樂。猗歟三代之隆。玉振金聲。展也大成之雅。維時諸藩列鎮。盡稟金湯。吳越閩廣。均標旗鼓。醍醐甘露。灑群黎于熱
【現代漢語翻譯】 現代漢語譯本： 春節時，有人上表入殿廷，皇帝賜予紫衣，這便是廷試賜衣的開始（廷試賜衣始於此時）。
庚午三年（958年）。
辛未四年（959年）。
壬申五年（960年）。
禪師廬山歸宗道詮（道詮：禪師名號）以偈語阻止了試經。
道詮是延壽輪的繼承人。乾德（北宋年號，963-968年）初年，他在廬山結茅為廬。這年，洪州統帥林仁肇請他住持筠陽九峰，並賜予『大沙門』的稱號。當時僧徒照例要參加試經，道詮認為禪眾多習禪，於是寫了一首偈語，上報給州牧。偈語說：『比擬忘言合太虛，免教和氣有親疏。誰知道德全無用，今日為僧貴識書。』州牧讀後說：『栴檀林中必無雜樹。』於是特奏免除了試經。
禪師法眼宗的天臺德韶（德韶：禪師名號）圓寂。
德韶住持天臺山，吳越王以弟子之禮待他。他向大眾展示偈語說：『通玄峰頂，不是人間。心外無法，滿目青山。』六月二十八日，他召集眾人告別，然後跏趺坐逝（當時人們認為他是智者大師再來）。
癸酉六年（963年）。
臨濟宗第四世風穴祖（風穴祖：禪師名號）圓寂。
八月初一，他先升座示偈說：『道在乘時須濟物，遠方來慕自騰騰。他年有叟情相似，日日香菸夜夜燈。』到了八月十五，他跏趺坐化。前一天，他親手寫信告別檀越。享年七十八歲，坐禪五十九個夏天。
歷年表說：自從臨濟（臨濟：禪師名號）在唐大中三年己巳（849年）首次建立宗旨，到宋開寶六年癸酉（973年），中間五宗諸祖相繼興起，互相闡揚教化，一花開五葉，早就知道會如此繁盛。震旦（中國的古稱）的宗乘，完全具備了。這就像世間的治理，文章禮樂完備，多麼像夏商周三代（約公元前2070年-公元前256年）的興盛，玉振金聲，展現了大成的雅樂。當時各藩鎮林立，都擁有強大的軍事力量，吳越、閩廣等地，都樹立了自己的旗幟。佛法如醍醐甘露，滋潤著苦難的百姓。
【English Translation】 English version: During the Spring Festival, someone submitted a memorial and entered the imperial court, and the emperor bestowed a purple robe, marking the beginning of imperial examinations bestowing robes (the practice of bestowing robes during imperial examinations began at this time).
The third year of Gengwu (958 AD).
The fourth year of Xinwei (959 AD).
The fifth year of Renshen (960 AD).
Chan Master Guizong Daoquan (道詮: Daoquan, Chan Master's name) of Mount Lu stopped the scripture examination with a verse.
Daoquan was the successor of Yanshou Lun. In the early years of the QianDe period (963-968 AD, Northern Song Dynasty), he built a thatched hut on Mount Lu. In this year, Hongzhou commander Lin Renzhao invited him to reside at Jiufeng in Junyang, and bestowed upon him the title of 'Great Shramana'. At that time, monks were routinely required to take scripture examinations. Daoquan, believing that Chan practitioners should focus on meditation, composed a verse and reported it to the prefect. The verse said: 'Comparing forgetting words merges with the great void, avoiding favoritism in harmony. Who knows that virtue is entirely useless? Today, being a monk values knowing books.' The prefect read it and said: 'In a sandalwood forest, there must be no miscellaneous trees.' Therefore, he specially requested exemption from the scripture examination.
Chan Master Deshao (德韶: Deshao, Chan Master's name) of Tiantai under the Fayan school passed away.
Deshao resided at Tiantai Mountain, and the King of Wuyue treated him with the respect of a disciple. He showed the assembly a verse, saying: 'The peak of Tongxuan is not of this world. Outside the mind, there is no Dharma; the eyes are full of green mountains.' On the twenty-eighth day of the sixth month, he gathered the assembly to bid farewell, then sat in the lotus position and passed away (at the time, people thought he was the reincarnation of Zhiyi).
The sixth year of Guiyou (963 AD).
The fourth generation of Linji, Fengxue Zu (風穴祖: Fengxue Zu, Chan Master's name), passed away.
On the first day of the eighth month, he first ascended the seat and showed a verse, saying: 'The Dao is in seizing the time to benefit beings; those who come from afar admire it vigorously. In later years, there will be an old man with similar feelings, incense smoke day and night, lamps every night.' On the fifteenth day, he sat in the lotus position and transformed. The day before, he personally wrote a letter to bid farewell to the benefactors. He lived to be seventy-eight years old and meditated for fifty-nine summers.
The historical record says: Since Linji (臨濟: Linji, Chan Master's name) first established the doctrine in the third year of Dazhong, Jisi (849 AD) of the Tang Dynasty, to the sixth year of Kaibao, Guiyou (973 AD) of the Song Dynasty, the various ancestors of the five schools arose one after another, mutually elucidating and transforming. One flower opened five petals, and it was known long ago that it would be so prosperous. The Chan tradition of Zhendan (ancient name for China) is now fully complete. It is like the governance of the world, with complete literature and rituals, resembling the prosperity of the Xia, Shang, and Zhou dynasties (c. 2070 BC - 256 BC), with the sound of jade and gold, displaying the elegance of Dacheng music. At that time, the various feudal towns were lined up, all possessing strong military power. Wuyue, Min, and Guang all raised their own banners. The Buddha-dharma is like amrita, sprinkling the suffering people with sweetness.
惱之中。心地性天。示斯民于分崩之際。垂慈至矣。利物弘焉。五宗盛化。凡一百二十四年。
宗統編年卷之十八 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之十九
臨濟第五世祖
諱省念。萊州狄氏子。受業于本郡南禪寺。才具尸羅。遍游叢席。常密誦法華經。眾稱爲念法華。晚於風穴嗣法。歷住首山廣教寶應。
宋太祖甲戌開寶七年。
臨濟第五世首山祖嗣宗統(二十年)。
祖住汝州首山。
示眾曰。諸上座不得盲喝亂喝。尋常向你道。賓則始終賓。主則始終主。賓無二賓。主無二主。若有二賓二主。即是兩個瞎漢。所以我若立時你須坐。我若坐時你須立。坐則共你坐。立則共你立。雖然如是。到這裡急著眼始得。若是眼目定動。即千里萬里。何故如此。如隔窗看馬騎相似。擬議即沒交涉。
祥符蔭曰。若能作賓。方能作主。若能作得賓中賓。方能作得主中主。今之一等知識。只知在賓全正令。而忘立主要須圓。所以只知步步登高。不解從空放下。只知坐斷千佛頂𩕳。不解隨一切眾生腳跟轉。只成主中主。不成賓中賓。若概以賓主歷然混之。此中正自儱侗不少。一喝分賓主是也。全在照用一時行。眼目定動。即沒交涉。師
【現代漢語翻譯】 現代漢語譯本： 在煩惱之中。心地和本性。在百姓面臨分崩離析的時候，昭示他們方向。真是極大的慈悲。利益萬物，多麼弘大啊。臨濟宗興盛發展，總共一百二十四年。
《宗統編年》卷之十八
《宗統編年》卷之十九
臨濟宗第五世祖師
法諱省念（Sheng Nian），萊州狄氏之子。在本郡南禪寺出家。才華和戒行都很出衆。遊歷過很多寺院。經常秘密誦讀《法華經》，大家稱他爲念法華。晚年在風穴（Fengxue）處繼承了衣缽。先後住持首山（Shoushan）、廣教（Guangjiao）、寶應（Baoying）等寺。
宋太祖開寶七年（974年）甲戌。
臨濟宗第五世首山（Shoushan）祖師嗣宗統（Sizongtong）二十年。
祖師住在汝州首山（Shoushan）。
開示大眾說：『各位禪僧不要盲目地亂喝。我經常對你們說，做賓客就要始終像賓客，做主人就要始終像主人。賓客不能有兩個賓客的樣子，主人也不能有兩個主人的樣子。如果出現兩個賓客或兩個主人，那就是兩個瞎子。所以，我站立的時候你們就應該坐下，我坐下的時候你們就應該站立。坐著就和你們一起坐著，站著就和你們一起站著。雖然是這樣，到了這裡要趕緊睜開眼睛才行。如果眼珠子稍微動一下，就差了十萬八千里。為什麼會這樣呢？就像隔著窗戶看人騎馬一樣。如果猶豫不決，那就完全沒有關係了。』
祥符蔭（Xiangfuyin）說：『如果能做好賓客，才能做好主人。如果能做好賓客中的賓客，才能做好主人中的主人。現在的一些知識分子，只知道在賓客的位置上完全正確地執行命令，卻忘記了作為主人必須圓融。所以只知道步步登高，卻不明白從空中放下。只知道坐斷千佛頂𩕳，卻不明白跟隨一切眾生的腳步。只成就了主人中的主人，卻沒有成就賓客中的賓客。如果把賓主截然分開又混淆起來，這裡面自然會含糊不清。一喝分賓主就是這個道理。完全在於照用同時進行。眼珠子稍微動一下，就完全沒有關係了。』老師
【English Translation】 English version: Amidst afflictions. The mind's ground and inherent nature. Showing the people the way when they are on the verge of collapse. Such is the ultimate compassion. Benefiting all beings, how grand it is. The Linji (Rinzai) school flourished for a total of one hundred and twenty-four years.
Chronicles of the Lineage, Volume 18
Chronicles of the Lineage, Volume 19
The Fifth Ancestor of the Linji (Rinzai) School
Named Sheng Nian (省念), son of the Di family of Laizhou. Received ordination at N禪 Temple in his home district. Possessed both talent and moral discipline. Traveled extensively among monastic communities. Often secretly recited the Lotus Sutra, and was known as Nian Fahua (念法華). Later in life, he inherited the Dharma from Fengxue (風穴). He successively resided at Shoushan (首山), Guangjiao (廣教), and Baoying (寶應) monasteries.
The 7th year of the Kai Bao era (974 AD) of Emperor Taizu of the Song Dynasty, Jiaxu year.
The Fifth Generation Ancestor of Linji (Rinzai), Shoushan (首山) Zushi Sizongtong (嗣宗統), 20th year.
The Ancestor resided at Shoushan (首山) in Ruzhou.
He instructed the assembly, saying: 'All of you monks must not blindly shout or shout randomly. I often tell you, to be a guest is to always be a guest, to be a host is to always be a host. A guest cannot have two guest-like appearances, and a host cannot have two host-like appearances. If there are two guests or two hosts, then they are two blind men. Therefore, when I stand, you should sit, and when I sit, you should stand. Sitting together when sitting, and standing together when standing. Although it is like this, you must quickly open your eyes when you get here. If your eyes move even slightly, you will be ten thousand miles away. Why is this so? It is like watching someone ride a horse through a window. If you hesitate, then there is no connection at all.'
Xiangfuyin (祥符蔭) said: 'If you can be a good guest, then you can be a good host. If you can be the best of guests, then you can be the best of hosts. Some intellectuals today only know how to correctly execute orders in the position of a guest, but forget that as a host, one must be well-rounded. Therefore, they only know how to climb higher and higher, but do not understand how to let go from the air. They only know how to sit firmly on the crown of a thousand Buddhas, but do not understand how to follow the footsteps of all sentient beings. They only achieve the best of hosts, but do not achieve the best of guests. If you separate and confuse the guest and host, then there will naturally be ambiguity in this. The principle of separating guest and host with a shout is this. It completely lies in the simultaneous execution of illumination and function. If your eyes move even slightly, then there is no connection at all.' Teacher
子象王。半身全體。豈容擬議于其間哉。
禪師法眼下第三世杭州報恩永安寂。
安韶國師嗣。住報恩。告眾問答。跏趺而逝。茶毗。舌根不壞。柔軟如紅蓮花。
乙亥八年。
禪師法眼下第三世永明智覺延壽寂。
壽乘愿為震旦法施主。居永明十五載。度弟子一千五百人。入天臺山度戒萬餘人。常與七眾授菩薩戒。夜施鬼神食。朝放諸生類。六時散花。日夕修持百八事。寒暑無替。聲被異國。高麗遣僧航海問道。受師印記者三十六人。其國王投師敘門弟子之禮。是年十二月示疾。二十六日辰時。焚香告眾跏趺而化。塔全身於大慈山。壽以賢首慈恩天臺三宗。互相冰炭。不達大全。館其徒之精法義者。于兩閣。博閱群籍。更相質難。壽以心宗之衡準平之。又集大乘經論六十部。西天此土聖賢之言三百家。證成惟心之旨。為書一百卷。目曰宗鏡錄。吳越王錢俶序而行之。
祥符蔭曰。沙門行道。須是福慧二嚴。若永明壽。方無愧忝。真震旦法檀。大乘龍象也。
丙子九年(十二月太平興國元年)。
太宗(名匡義太祖之弟在位二十二年)。
太宗丁丑太平興國二年。
禪師雲門下第二世韶州雙峰竟欽寂。
欽雲門嗣。住雙峰。三月謂門人曰。吾不
【現代漢語翻譯】 現代漢語譯本： 子象王，半身全體，豈容擬議于其間哉？（意思是說，如同小象王，即使只展現半身或全體，其尊貴和力量也是不容置疑的。）
禪師法眼宗第三代杭州報恩永安寂。
永安寂禪師是韶國師的弟子，住在報恩寺。他告誡眾人，並與他們問答，然後結跏趺坐而逝。火化后，舌根沒有損壞，柔軟如同紅蓮花。
乙亥八年（959年）。
禪師法眼宗第三代永明智覺延壽寂。
延壽禪師乘願力成為震旦（中國的古稱）的佛法施主。他住在永明寺十五年，度化弟子一千五百人，在天臺山度戒一萬多人。他經常與僧、尼、男居士、女居士等七眾一起授菩薩戒，晚上施食給鬼神，早上放生各類動物。每天六個時辰散花，日夜修持一百零八件事，寒暑都沒有改變。他的聲名遠播到外國，高麗（古代朝鮮）派遣僧人航海來問道，接受他印證的有三十六人。高麗國王也以弟子的禮節對待他。這年十二月，他示現生病，二十六日辰時，焚香告誡眾人，然後結跏趺坐而圓寂。全身舍利塔建在大慈山。延壽禪師認為賢首宗（華嚴宗）、慈恩宗（唯識宗）、天臺宗三宗互相排斥，不能通達全部佛法，於是安排精通各宗法義的弟子住在兩閣，廣泛閱讀各種經典，互相辯論質疑，延壽禪師以心宗的觀點來衡量評判。他又收集了大乘經論六十部，以及西天（印度）和此土（中國）聖賢的言論三百家，來證明唯心之旨，寫完成的書一百卷，名為《宗鏡錄》。吳越王錢俶為之作序並刊行。
祥符年間的人評論說：沙門修行，必須福慧雙修，像永明延壽禪師這樣，才不愧為真正的震旦佛法施主，是大乘佛教的龍象。
丙子九年（976年）（十二月太平興國元年（976年））。
太宗（名匡義，太祖趙匡胤的弟弟，在位二十二年）。
太宗丁丑太平興國二年（977年）。
禪師雲門宗第二代韶州雙峰竟欽寂。
竟欽禪師是雲門文偃的弟子，住在雙峰寺。三月，他對門人說：『我……』
【English Translation】 English version: 'A young elephant king, whether half its body or its entirety is shown, how can there be any doubt about its majesty?' (This means that like a young elephant king, even if only half or all of its body is displayed, its dignity and power are beyond question.)
Chan Master Fayan's third generation, Yong'an Ji of Bao'en Temple in Hangzhou, passed away.
Chan Master Yong'an Ji was a disciple of National Teacher Shao, residing at Bao'en Temple. He admonished the assembly, engaged in questions and answers with them, and then passed away in the lotus position. After cremation, his tongue root remained intact, soft like a red lotus flower.
The eighth year of Yihai (959 AD).
Chan Master Fayan's third generation, Yongming Zhijue Yanshou, passed away.
Chan Master Yanshou, by his vow, became a Dharma benefactor of Zhendan (ancient name for China). He resided at Yongming Temple for fifteen years, converting 1,500 disciples and administering precepts to over 10,000 people on Mount Tiantai. He often conferred the Bodhisattva precepts with the seven assemblies (monks, nuns, male lay devotees, female lay devotees, etc.), offered food to ghosts and spirits at night, and released various kinds of animals in the morning. He scattered flowers six times a day and practiced one hundred and eight things day and night, without fail in cold or heat. His reputation spread to foreign countries, and Goryeo (ancient Korea) sent monks to inquire about the Dharma by sea, with thirty-six people receiving his seal of approval. The King of Goryeo also treated him with the respect due to a disciple. In the twelfth month of that year, he manifested illness, and at the hour of Chen (7-9 AM) on the twenty-sixth day, he burned incense, admonished the assembly, and then passed away in the lotus position. His complete body stupa was built on Mount Daci. Chan Master Yanshou believed that the Xianshou (Huayan), Ci'en (Yogacara), and Tiantai schools were mutually exclusive and could not comprehend the entirety of the Dharma. Therefore, he arranged for disciples proficient in the doctrines of each school to reside in two pavilions, extensively read various scriptures, and debated and questioned each other. Chan Master Yanshou used the viewpoint of the Mind School to measure and judge. He also collected sixty Mahayana sutras and treatises, as well as the sayings of three hundred sages from Xitian (India) and this land (China), to prove the doctrine of Mind-Only, writing a book of one hundred volumes called the 'Zongjing Lu' (Record of the Source Mirror). King Qian Chu of Wuyue wrote a preface for it and had it published.
A person from the Xiangfu era commented: 'A Shramana's practice must cultivate both merit and wisdom. Only like Chan Master Yongming Yanshou can one be worthy of being a true Dharma benefactor of Zhendan and a dragon elephant of Mahayana Buddhism.'
The ninth year of Bingzi (976 AD) (December, the first year of the Taiping Xingguo era (976 AD)).
Emperor Taizong (named Kuangyi, brother of Emperor Taizu Zhao Kuangyin, reigned for twenty-two years).
The second year of Taiping Xingguo, Dingchou (977 AD) under Emperor Taizong.
Chan Master Yunmen's second generation, Jingqin of Shuangfeng Temple in Shaozhou, passed away.
Chan Master Jingqin was a disciple of Yunmen Wenyan, residing at Shuangfeng Temple. In the third month, he said to his disciples, 'I...'
久去矣。可砌個卵塔。五月二十三日工畢。欽曰。後日子時行矣。及期。適雲門爽溫門舜諸老夜話。侍者報三更。欽索香焚之。合掌而化。
禪師清溪下廬山圓通道濟緣德寂。
德嗣清溪進。住圓通。宋齊邱至。僧眾趨迎。德閱經自若。邱問看甚麼經。德舉經以示。邱異之。曹翰統兵入寺。德宴坐如平日。翰至不起。翰怒曰。汝不聞殺人不眨眼將軍乎。德熟視曰。汝安知有不懼生死和尚耶。翰警悚欽嘆。問曰。禪者何為而散。德曰。擊鼓自集。翰遣禆校擊之。無至者。德曰。公有殺心故爾。因自起擊之。禪者乃集。翰拜問決勝之䇿。德曰。非禪者所知。德住持無所事事。惟頹然默坐。而學者自成規矩。平生著一衲裙。夜申其裙以當被。十月七日。升堂告眾而化。謚道濟。
戊寅三年。
詔改曹溪為南華寺。
知禮從法師寶云義通傳天臺教觀。
禮字約言。四明金氏子。父母艱嗣。禱于佛。夢僧攜童子授之曰。此佛子羅睺羅也。出家具戒。學于寶云通。傳天臺教旨。
己卯四年。
庚辰五年。
辛巳六年。
壬午七年。
詔立譯經傳法院于東京如唐故事。
沙門贊寧奉敕修撰高僧傳。
靈隱禮曰。臣僧之稱。始於贊寧。清規一書。多
【現代漢語翻譯】 現代漢語譯本： 很久以前就離開了。（他）可以建造一個卵塔（存放骨灰的塔）。五月二十三日工程完畢。欽（可能是指某人）說：『後天子時（晚上11點到1點）就要走了。』到了那天，正好雲門爽、溫門舜等老禪師在夜談。侍者報告說三更（半夜11點到1點）了。欽（可能是指某人）取香焚燒，合掌而化（圓寂）。 禪師清溪下廬山圓通道濟緣德寂。 德（可能是指某人）繼承清溪的法脈，住在圓通寺。宋齊邱（人名）到來，僧眾爭相迎接。德（可能是指某人）卻在閱讀經書，神態自若。齊邱（人名）問：『看什麼經？』德（可能是指某人）舉起經書給他看。齊邱（人名）對此感到驚異。曹翰（人名）統領軍隊進入寺廟，德（可能是指某人）像平時一樣宴坐。曹翰（人名）到了之後，德（可能是指某人）不起身。曹翰（人名）憤怒地說：『你沒聽說過殺人不眨眼的將軍嗎？』德（可能是指某人）仔細地看著他說：『你又怎麼知道有不怕生死的和尚呢？』曹翰（人名）感到震驚和欽佩。問道：『禪者為何而散？』德（可能是指某人）說：『擊鼓自然會聚集。』曹翰（人名）派手下擊鼓，卻沒有一個人來。德（可能是指某人）說：『因為你有殺心，所以才會這樣。』於是自己起身擊鼓，禪者們就聚集起來了。曹翰（人名）拜問決勝的策略。德（可能是指某人）說：『這不是禪者所能知道的。』德（可能是指某人）住持寺廟，無所事事，只是頹然地默坐，但學者們自然而然地形成了規矩。他平生只穿一件衲裙，晚上就展開裙子當被子蓋。十月七日，升堂告別眾人後圓寂。謚號為道濟。 戊寅三年（978年）。 詔令改曹溪為南華寺。 知禮（人名）從法師寶云義通（人名）那裡學習天臺教觀。 禮（可能是指知禮）字約言，是四明金氏的兒子。他的父母很難有後代，於是向佛祈禱。夢見一個僧人帶著一個童子授予他們，說：『這是佛子羅睺羅（釋迦牟尼佛的兒子）』。出家受具足戒，向寶云通（人名）學習，傳承天臺教旨。 己卯四年（979年）。 庚辰五年（980年）。 辛巳六年（981年）。 壬午七年（982年）。 詔令在東京設立譯經傳法院，像唐朝（618年-907年）時一樣。 沙門贊寧（人名）奉皇帝的命令修撰《高僧傳》。 靈隱禮（人名）說：『臣僧』的稱呼，是從贊寧（人名）開始的。《清規》一書，很多...
【English Translation】 English version: He had been gone for a long time. (He) could build an egg-shaped stupa (a tower for storing ashes). The work was completed on the twenty-third day of the fifth month. Qin (possibly referring to someone) said, 'He will depart at the hour of Zi (11 PM to 1 AM) the day after tomorrow.' When the time came, it happened that the old Chan masters Yunmen Shuang and Wenmen Shun were having a night conversation. The attendant reported that it was the third watch (11 PM to 1 AM). Qin (possibly referring to someone) took incense and burned it, put his palms together, and transformed (passed away peacefully). Chan Master Qingxi Xia Lushan Yuantong Daoji Yuan Deji. De (possibly referring to someone) inherited the Dharma lineage of Qingxi and resided at Yuantong Temple. Song Qiqiu (a person's name) arrived, and the monks rushed to welcome him. De (possibly referring to someone) was reading scriptures as if nothing had happened. Qiqiu (a person's name) asked, 'What scripture are you reading?' De (possibly referring to someone) held up the scripture to show him. Qiqiu (a person's name) was surprised by this. Cao Han (a person's name) led troops into the temple, and De (possibly referring to someone) sat in meditation as usual. When Cao Han (a person's name) arrived, De (possibly referring to someone) did not rise. Cao Han (a person's name) angrily said, 'Have you not heard of the general who doesn't blink an eye when killing people?' De (possibly referring to someone) looked at him carefully and said, 'How do you know there is a monk who is not afraid of life and death?' Cao Han (a person's name) was shocked and admired him. He asked, 'Why do Chan practitioners disperse?' De (possibly referring to someone) said, 'They will naturally gather when the drum is beaten.' Cao Han (a person's name) sent his subordinates to beat the drum, but no one came. De (possibly referring to someone) said, 'It is because you have a murderous intent that this is so.' So he got up and beat the drum himself, and the Chan practitioners gathered. Cao Han (a person's name) bowed and asked for a strategy for victory. De (possibly referring to someone) said, 'This is not something a Chan practitioner can know.' De (possibly referring to someone) presided over the temple, doing nothing, just sitting in silence, but the scholars naturally formed rules. Throughout his life, he only wore a patched skirt, and at night he spread out the skirt to use as a blanket. On the seventh day of the tenth month, he ascended the hall to bid farewell to the crowd and passed away peacefully. His posthumous title was Daoji. In the third year of Wuyin (978 AD). An edict was issued to change Caoxi to Nanhua Temple. Zhi Li (a person's name) learned the Tiantai teachings from Dharma Master Baoyun Yitong (a person's name). Li (possibly referring to Zhi Li), whose courtesy name was Yueyan, was the son of the Jin family of Siming. His parents had difficulty having offspring, so they prayed to the Buddha. They dreamed of a monk carrying a child and giving him to them, saying, 'This is the Buddha's son Rahula (son of Sakyamuni Buddha)'. He left home and received the full precepts, and studied with Baoyun Tong (a person's name), inheriting the Tiantai teachings. The fourth year of Jimao (979 AD). The fifth year of Gengchen (980 AD). The sixth year of Xin Si (981 AD). The seventh year of Renwu (982 AD). An edict was issued to establish a Translation and Scripture Transmission Court in Tokyo, as in the Tang Dynasty (618 AD - 907 AD). Shramana Zanning (a person's name) was ordered by the emperor to compile the Biographies of Eminent Monks. Lingyin Li (a person's name) said, 'The title 'Chen Seng' (Minister Monk) began with Zanning (a person's name). The book 'Qinggui' (Monastic Regulations), many...
受更竄。自後臣僧之稱。遵行勿失。雖英邁俊傑如妙喜。亦無能挽回風運。其氣象亦止似與兩宋名臣碩儒相頡頏。欲如南陽忠。國一欽。懶殘黃檗一輩尊宿。確乎以師道自守。相去遠矣。信乎唐宋一代人文。迥不相及。雖出世大士。亦不能不受域也。與時偕行。又何疑乎。
祥符蔭曰。雲門大師遺表有云。伏念臣跡本寒微。生從草莽之語。是稱臣不始於贊寧也。但更竄大智清規。為蔑裂從上法式耳。然雲門法中特起之王。南漢乃偏霸之主。似不應稱臣。存之以稽疑雲。
癸未八年。
禪師善昭來參于祖言下大悟。
昭器識沉䆳。少緣飾。有大智。歷參諸方知識七十一員。皆妙得其機用。最後至首山。一日祖升座。昭出問曰。百丈卷席。意旨如何。祖曰。龍袖拂開全體見。昭曰。師意如何。祖曰。像王行處絕狐蹤。昭于言下大悟。拜起曰。萬古碧潭空界月。再三撈捷始應知。服勤久之。遂付正法。
甲申雍熙元年。
乙酉二年。
祖住寶安山廣教禪院。
入院上堂。有僧問曹溪一句。天下人聞。廣教一句。什麼人聞。祖曰。不出三門外。僧曰。為什麼不出三門外。祖曰。舉似天下人。
元璉來參領悟。
璉參舉。一日問學人親到寶山。空手回時如何。曰
家家門前火把子。璉當下大悟。曰某甲不疑天下老和尚舌頭也。曰汝會處作么生。與我說來看。璉曰。祇是地上水碙砂也。曰汝會也。璉便禮拜。
禪師法眼下第三世杭州五雲山華嚴志逢寂。
逢得法于韶國師。一日宴坐。有神人跪膝於前。逢問。汝其誰乎。曰護戒神也。師有一小過。凡折缽水。每傾棄之。非所宜也。逢自此洗缽水盡飲之。(凡遇退飲食。及涕唾便利等。並宜鳴指默唸咒。發施心。而傾舍之)大將凌超於五雲山創院奉供。逢每出。攜大扇。乞錢買肉飼虎。虎每迎之。載以還山。
丙戌三年。
歸省參祖領悟言下。
省參祖。祖一日舉竹篦問曰。喚作竹篦即觸。不喚作竹篦即背。喚作甚麼。省掣得擲地上曰。是甚麼。祖曰瞎。省于言下大悟。
丁亥四年。
楚圓生於全州李氏。
禪師雲門下益州香林澄遠寂。
遠綿竹上官氏。依雲門十八年為侍者。門不許學者記持語言。遠以紙為衣。凡有言句。皆密書之。初住西川迎祥寺。覆住青城香林。大振雲門法道。將寂。辭知府宋珰曰。老僧行腳去。通判曰。這僧風狂。八十歲行腳去那裡。宋曰。大善知識。去住自由。歸謂眾曰。老僧四十年。方打成一片。言訖而逝。
法師中興天臺教觀螺溪羲
【現代漢語翻譯】 現代漢語譯本： 『家家門前火把子』。璉當下大悟。說：『某甲不懷疑天下老和尚的舌頭。』問：『你領會處怎麼樣？說來給我聽聽。』璉說：『只是地上水精砂罷了。』說：『你領會了。』璉便禮拜。
禪師法眼宗下第三世杭州五雲山華嚴志逢寂。
逢禪師在韶國師處得法。一日宴坐，有神人跪在他面前。逢禪師問：『你是什麼人？』答：『是護戒神。禪師您有一點小過失，凡是折缽后的水，每次都傾倒掉，不應該這樣。』逢禪師從此洗缽后的水都喝掉。（凡是遇到退回的飲食，以及涕唾便利等，都應該鳴指默唸咒語，發施捨心，然後傾倒捨棄。）大將凌超在五雲山建立寺院供奉。逢禪師每次外出，都攜帶大扇子，乞討錢財買肉喂老虎。老虎每次都迎接他，載他回山。
丙戌三年（1046年）。
歸省參祖領悟言下。
省參祖。祖一日舉竹篦問：『喚作竹篦即觸，不喚作竹篦即背，喚作甚麼？』省掣得擲地上說：『是什麼？』祖說：『瞎。』省于言下大悟。
丁亥四年（1047年）。
楚圓生於全州李氏。
禪師雲門宗下益州香林澄遠寂。
遠禪師是綿竹上官氏。依止雲門禪師十八年為侍者。雲門禪師不允許學人記誦語言。遠禪師用紙做衣服，凡是有言句，都秘密地寫在上面。最初住在西川迎祥寺，後來住在青城香林寺，大大振興了雲門宗的法道。將要圓寂時，辭別知府宋珰說：『老僧要行腳去了。』通判說：『這和尚瘋了，八十歲還要行腳去哪裡？』宋珰說：『這是大善知識，去住自由。』回來告訴眾人說：『老僧四十年，方才打成一片。』說完就圓寂了。
法師中興天臺教觀螺溪羲
【English Translation】 English version: 'Every house has a torch in front of its door.' Lian suddenly understood. He said, 'I, Moujia, do not doubt the tongue of the old monks in the world.' The master asked, 'How do you understand it? Tell me about it.' Lian said, 'It's just water-worn sand on the ground.' The master said, 'You understand.' Lian then bowed.
Chan Master Fayan's third generation descendant, Huayan Zhifeng of Wuyun Mountain in Hangzhou, passed away.
Feng obtained the Dharma from National Teacher Shao. One day, while sitting in meditation, a divine being knelt before him. Feng asked, 'Who are you?' The being replied, 'I am a Dharma-protecting spirit. You, Master, have a small fault. Every time you finish using your alms bowl, you pour the water away, which is not appropriate.' From then on, Feng drank all the water after washing his bowl. (Whenever encountering leftover food and drink, as well as mucus, saliva, and excrement, one should snap one's fingers and silently recite mantras, generate a mind of generosity, and then discard them.) General Ling Chao built a monastery on Wuyun Mountain to support Feng. Every time Feng went out, he carried a large fan and begged for money to buy meat to feed tigers. The tigers would always greet him and carry him back to the mountain.
The third year of Bingxu (1046).
Returning to visit Ancestor Shencan, he attained enlightenment upon hearing his words.
Shencan asked one day, holding up a bamboo whisk: 'If you call it a bamboo whisk, you are attached. If you don't call it a bamboo whisk, you turn your back on it. What do you call it?' Sheng snatched it and threw it on the ground, saying, 'What is this?' The ancestor said, 'Blind!' Sheng had a great enlightenment upon hearing these words.
The fourth year of Dinghai (1047).
Chuyuan was born into the Li family in Quanzhou.
Chan Master Yunmen's descendant, Chengyuan of Xianglin in Yizhou, passed away.
Yuan was from the Shangguan family of Mianzhu. He served Yunmen for eighteen years as an attendant. Yunmen did not allow students to memorize words and phrases. Yuan made clothes out of paper, and secretly wrote down all the sayings on them. He first lived at Yingxiang Temple in Xichuan, and later at Xianglin Temple in Qingcheng, greatly revitalizing the Yunmen Dharma path. When he was about to pass away, he bid farewell to the prefect Song Dang, saying, 'This old monk is going on a pilgrimage.' The vice-prefect said, 'This monk is crazy, going on a pilgrimage at eighty years old?' Song Dang said, 'He is a great virtuous friend, free to come and go.' He returned and told the assembly, 'This old monk has only just become one piece after forty years.' After saying this, he passed away.
Dharma Master Zhongxing of Tiantai's teachings, Luoxi Xi.
寂寂(初荊溪五傳至清竦。竦傳羲寂。志因。自後分為兩宗。寂傳羲通。通傳知禮。遵式。志因傳晤恩。恩傳洪敏。源清。清傳智圓。慶昭。昭傳繼齊咸潤。各師其說。知禮闢為山外宗云)。
戊子端拱元年。
詔撰三教聖賢事蹟。
贊寧撰集宋高僧傳成。
傳凡三十卷。分為十科。一譯經。二義解。三習禪。四明律。五護法。六感通。七遺身。八讀誦。九興福。十雜科。本傳五十三人。附見一百三十人。表上。詔褒答之。賜絹三千疋。令編入大藏。
祥符蔭曰。寧既未達禪宗。文筆亦復冗雜。詮次阘茸。備覽而已。
性宗法師寶云義通寂。
通受學螺溪。住寶云。精研教觀。茶毗得舍利五色。建塔。
沙門遵式苦學感疾入臺疾愈 發明(書之以為力行延壽者勸)。
式四明人。母夢吞明珠而生。受學于寶云通。苦學感疾幾殆。乃入天臺自誓曰。若教興在我。則疾有瘳。否則畢命。持咒滿七七日。聞空中聲曰。十方諸佛。增汝福壽。是夕見巨人持金剛杵擬其口。觀音大士垂手于其口。引出數蟲。復注甘露。疾頓愈。
己丑二年。
祖住寶應。
祖徇眾請入寶應禪院。(為南院第三世)三處法席。海眾云臻。
智嵩來參有省。
【現代漢語翻譯】 現代漢語譯本 寂寂（初從荊溪五傳至清竦。清竦傳羲寂。志因。自此之後分為兩宗。寂傳羲通。羲通傳知禮、遵式。志因傳悟恩。悟恩傳洪敏、源清。源清傳智圓、慶昭。慶昭傳繼齊、咸潤。各自遵循自己的說法，知禮開闢為山外宗）。 戊子端拱元年（988年）。 詔令撰寫三教（儒教、佛教、道教）聖賢的事蹟。 贊寧撰集《宋高僧傳》完成。 該傳凡三十卷，分為十科：一、譯經；二、義解；三、習禪；四、明律；五、護法；六、感通；七、遺身；八、讀誦；九、興福；十、雜科。本傳五十三人，附見一百三十人。上表奏報，皇帝下詔褒獎答謝，賜絹三千匹，令編入大藏經。 祥符（宋真宗年號）年間，蔭曰：贊寧既然未通達禪宗，文筆也顯得冗雜，詮釋次第雜亂無章，只能作為備覽之用。 性宗法師寶云義通寂。 義通在螺溪接受學問，住在寶云寺。精研天臺宗的教義和觀行。荼毗（火化）后得到五色舍利，於是建塔供奉。 沙門遵式苦學而身染疾病，入天臺山祈禱疾病痊癒，於是有所發明（寫下來勸勉人們努力修行以延年益壽）。 遵式是四明（今浙江寧波）人。他的母親夢見吞下一顆明珠而生下他。他向寶云義通學習。因苦學而身染重病，幾乎要死去。於是他進入天臺山，發誓說：如果天臺宗的興盛在於我，那麼我的疾病就會痊癒；否則，我就死在這裡。他持咒滿了七七四十九天，聽到空中有聲音說：十方諸佛，增加你的福壽。當晚，他看見一個巨人拿著金剛杵對著他的口，觀音大士垂手到他的口邊，引出許多蟲子，又注入甘露，他的疾病立刻痊癒。 己丑二年（989年）。 遵式祖師住在寶應寺。 遵式祖師應大眾的請求，進入寶應禪院（作為南院的第三世）。三個地方都設有法席，海眾雲集。 智嵩前來參學，有所領悟。
【English Translation】 English version Ji Ji (Initially, from Jingxi, it was transmitted through five generations to Qing Song. Song transmitted to Xi Ji and Zhi Yin. From then on, it was divided into two schools. Ji transmitted to Xi Tong. Tong transmitted to Zhi Li and Zun Shi. Zhi Yin transmitted to Wu En. En transmitted to Hong Min and Yuan Qing. Qing transmitted to Zhi Yuan and Qing Zhao. Zhao transmitted to Ji Qi and Xian Run. Each followed their own teachings. Zhi Li established the 'Outside the Mountain' school). The year Wu Zi, the first year of the Duangong era (988 AD). An edict was issued to compile the deeds of sages and worthies of the Three Teachings (Confucianism, Buddhism, and Taoism). Zanning compiled and completed the 'Song Dynasty Biographies of Eminent Monks'. The biography consists of thirty volumes, divided into ten categories: 1. Sutra Translation; 2. Interpretation of Meaning; 3. Chan Practice; 4. Clarification of Vinaya; 5. Dharma Protection; 6. Miraculous Response; 7. Abandoning the Body; 8. Recitation; 9. Promoting Blessings; 10. Miscellaneous. It includes biographies of fifty-three monks and mentions one hundred and thirty others. He presented it to the emperor, who issued an edict praising and thanking him, granting him three thousand bolts of silk and ordering it to be included in the Tripitaka. During the Xiangfu era (reign title of Emperor Zhenzong of Song), Yin said: 'Since Zanning has not attained Chan enlightenment and his writing is redundant and disorganized, his interpretation is mediocre and can only be used for reference.' Dharma Master Xingzong, Baoyun Yitong Ji. Yitong received his education at Luoxi and resided at Baoyun Temple. He diligently studied the teachings and practices of the Tiantai school. After cremation (cremation), he obtained five-colored sarira (relics), so he built a pagoda to enshrine them. The Shramana Zunshi, due to diligent study, contracted an illness. He entered Tiantai Mountain to pray for recovery and then made a discovery (wrote it down to encourage people to work hard in practice to prolong life). Zunshi was a native of Siming (present-day Ningbo, Zhejiang). His mother dreamed of swallowing a bright pearl and gave birth to him. He studied with Yitong of Baoyun. Due to diligent study, he contracted a serious illness and was on the verge of death. So he entered Tiantai Mountain and vowed: 'If the prosperity of the Tiantai school depends on me, then my illness will be cured; otherwise, I will die here.' He recited mantras for forty-nine days and heard a voice in the air saying: 'The Buddhas of the ten directions will increase your blessings and longevity.' That night, he saw a giant holding a vajra (diamond scepter) towards his mouth, and the Bodhisattva Guanyin (Avalokiteśvara) lowered her hand to his mouth, pulling out many worms and pouring in nectar, and his illness was immediately cured. The second year of Ji Chou (989 AD). Master Zunshi resided at Baoying Temple. Master Zunshi, at the request of the public, entered Baoying Chan Monastery (as the third generation of the Southern Courtyard). Dharma seats were established in three places, and the monastic community gathered in large numbers. Zhi Song came to study and had an awakening.
嵩參祖。問如何是佛法的的大意。祖曰。梵王城畔。汝水東流。嵩有省。
庚寅淳化元年。
禪師雲門下洞山宗慧寂。
僧問如何是佛。答曰。麻三斤。七月。無疾跏趺而化。
禪師鏡清下衢州烏巨山開明儀宴寂。
宴禪定深入。太宗加禮詔延。不赴。錢忠懿王錫號開明。壽一百十五。阇維白光燭天。舍利五色。
僧師善昭遨遊湘沔。
長沙守張茂宗。以四名剎請擇居。昭一笑而去。襄陽守劉昌言。恨見之晚。時洞山谷急諸名剎皆虛席。前後八請。堅臥不答。
禪師雲門下洞山守初寂。
初嗣雲門。住洞山四十年。道及天下。秋無疾而化。
禪師洪諲隱跡南嶽。
諲襄水扈氏子。遊方禮祖。言下大悟。乃入南嶽山。隱於三生藏。
辛卯二年。
禪師雲門下第四世南安巖尊者自嚴寂。
嚴契心法于西峰云豁。頗著異跡。有沙彌無慧而事嚴謹愿。嚴愍之作偈。使誦。偈曰。大智發於心。於心何處尋。成就一切義。無古亦無今。久之。世間章句。吾伊上口。正月六日集眾曰。吾此日生。今正是時。右脅而化。
壬辰三年。
祖上堂示眾。
十二月四日。上堂示眾曰。今年六十七。老病隨緣且遣日。今年記卻來
【現代漢語翻譯】 現代漢語譯本 嵩參祖，有人問什麼是佛法的大意。嵩參祖回答說：『梵王城邊，汝水向東流。』 嵩參因此有所領悟。
庚寅淳化元年（990年）。
禪師是雲門宗門下洞山宗的慧寂。
有僧人問：『什麼是佛？』 慧寂回答說：『麻三斤。』 七月，慧寂沒有疾病，結跏趺坐而圓寂。
禪師是鏡清門下衢州烏巨山開明寺的儀，圓寂。
儀禪師禪定深入，太宗皇帝曾下詔禮請，但他沒有應允。錢忠懿王賜予他『開明』的稱號。儀禪師享年一百一十五歲。荼毗（火化）時，白光照亮天空，舍利呈現五種顏色。
僧人師善昭在湘水和沔水一帶遊歷。
長沙太守張茂宗想用四座名寺請他去住持，善昭一笑而離開。襄陽太守劉昌言後悔與他相見太晚。當時洞山一帶寺廟住持的位置都很空缺，劉昌言前後八次邀請善昭，善昭堅決臥病不答覆。
禪師是雲門宗門下洞山守初，圓寂。
守初禪師繼承雲門宗風，住在洞山四十年，他的名聲傳遍天下。秋天，沒有疾病而圓寂。
禪師洪諲隱居在南嶽。
洪諲是襄水扈氏的兒子，四處遊歷參訪祖師，在言語間大悟。於是進入南嶽山，隱居在三生藏。
辛卯二年（991年）。
禪師是雲門宗門下第四世南安巖尊者自嚴，圓寂。
自嚴禪師在西峰云豁處領悟了心法，頗有一些奇異的事蹟。有個沙彌名叫無慧，做事嚴謹恭敬。自嚴憐憫他，為他作了一首偈語，讓他誦讀。偈語說：『大智發於心，於心何處尋？成就一切義，無古亦無今。』 久而久之，世間的章句，我都能脫口而出。』 正月六日，自嚴召集眾人說：『我今日出生，現在正是時候。』 然後右脅而臥，圓寂。
壬辰三年（992年）。
祖師上堂為大眾開示。
十二月四日，祖師上堂為大眾開示說：『今年六十七歲，老病隨緣且過日子。今年記住，來……』
English version Master Songcan was asked, 'What is the great meaning of the Buddha-dharma?' The Master replied, 'Beside Brahma's city, the Ru River flows eastward.' Songcan had an awakening.
The first year of Chunhua (990 AD), Gengyin.
Chan Master Huiji of the Dongshan lineage under Yunmen.
A monk asked, 'What is Buddha?' He replied, 'Three pounds of flax.' In the seventh month, he passed away without illness, sitting in the lotus position.
Chan Master Yi of Kaiming Temple on Wuju Mountain in Quzhou, under Jingqing, passed away in stillness.
Chan Master Yi's meditation was profound. Emperor Taizong sent an edict to invite him with courtesy, but he did not go. King Zhongyi of Qian bestowed upon him the title 'Kaiming'. He lived to be 115 years old. During the cremation, white light illuminated the sky, and the sharira (relics) were of five colors.
Monk Shishan Zhao traveled around the Xiang and Mian rivers.
Zhang Maozong, the governor of Changsha, wanted to invite him to reside in one of the four famous temples, but Zhao smiled and left. Liu Changyan, the governor of Xiangyang, regretted meeting him so late. At that time, the positions of abbots in the temples around Dongshan were vacant. Liu Changyan invited Zhao eight times, but Zhao firmly declined, feigning illness.
Chan Master Shouchu of Dongshan, under Yunmen, passed away in stillness.
Shouchu succeeded Yunmen and lived in Dongshan for forty years. His teachings spread throughout the world. He passed away in the autumn without illness.
Chan Master Hongyin lived in seclusion in Mount Nan Yue.
Hongyin was the son of the Hu clan of Xiangshui. He traveled around to pay respects to the patriarchs and had a great awakening through words. Then he entered Mount Nan Yue and lived in seclusion in the Sansheng Hermitage.
The second year of Xinmao (991 AD).
Chan Master Ziyan, the fourth generation of Nanan Rock under Yunmen, passed away in stillness.
Ziyan realized the mind-dharma at Xifeng Yunhuo and had some extraordinary events. There was a Shami (novice monk) named Wuhui who was meticulous and respectful in his service. Ziyan took pity on him and composed a verse for him to recite. The verse said: 'Great wisdom arises from the mind, where in the mind is it found? It accomplishes all meanings, without past or present.' After a long time, I can speak worldly phrases fluently. On the sixth day of the first month, Ziyan gathered the assembly and said, 'I was born on this day, and now is the time.' Then he passed away lying on his right side.
The third year of Renchen (992 AD).
The Patriarch ascended the hall to instruct the assembly.
On the fourth day of the twelfth month, the Patriarch ascended the hall to instruct the assembly, saying, 'This year I am sixty-seven years old, I will let the old age and sickness take its course. Remember this year, come...'
【English Translation】 English translation line 1 Master Songcan was asked, 'What is the great meaning of the Buddha-dharma?' The Master replied, 'Beside Brahma's city, the Ru River flows eastward.' Songcan had an awakening.
The first year of Chunhua (990 AD), Gengyin.
Chan Master Huiji of the Dongshan lineage under Yunmen.
A monk asked, 'What is Buddha?' He replied, 'Three pounds of flax.' In the seventh month, he passed away without illness, sitting in the lotus position.
Chan Master Yi of Kaiming Temple on Wuju Mountain in Quzhou, under Jingqing, passed away in stillness.
Chan Master Yi's meditation was profound. Emperor Taizong sent an edict to invite him with courtesy, but he did not go. King Zhongyi of Qian bestowed upon him the title 'Kaiming'. He lived to be 115 years old. During the cremation, white light illuminated the sky, and the sharira (relics) were of five colors.
Monk Shishan Zhao traveled around the Xiang and Mian rivers.
Zhang Maozong, the governor of Changsha, wanted to invite him to reside in one of the four famous temples, but Zhao smiled and left. Liu Changyan, the governor of Xiangyang, regretted meeting him so late. At that time, the positions of abbots in the temples around Dongshan were vacant. Liu Changyan invited Zhao eight times, but Zhao firmly declined, feigning illness.
Chan Master Shouchu of Dongshan, under Yunmen, passed away in stillness.
Shouchu succeeded Yunmen and lived in Dongshan for forty years. His teachings spread throughout the world. He passed away in the autumn without illness.
Chan Master Hongyin lived in seclusion in Mount Nan Yue.
Hongyin was the son of the Hu clan of Xiangshui. He traveled around to pay respects to the patriarchs and had a great awakening through words. Then he entered Mount Nan Yue and lived in seclusion in the Sansheng Hermitage.
The second year of Xinmao (991 AD).
Chan Master Ziyan, the fourth generation of Nanan Rock under Yunmen, passed away in stillness.
Ziyan realized the mind-dharma at Xifeng Yunhuo and had some extraordinary events. There was a Shami (novice monk) named Wuhui who was meticulous and respectful in his service. Ziyan took pity on him and composed a verse for him to recite. The verse said: 'Great wisdom arises from the mind, where in the mind is it found? It accomplishes all meanings, without past or present.' After a long time, I can speak worldly phrases fluently. On the sixth day of the first month, Ziyan gathered the assembly and said, 'I was born on this day, and now is the time.' Then he passed away lying on his right side.
The third year of Renchen (992 AD).
The Patriarch ascended the hall to instruct the assembly.
On the fourth day of the twelfth month, the Patriarch ascended the hall to instruct the assembly, saying, 'This year I am sixty-seven years old, I will let the old age and sickness take its course. Remember this year, come...'
年事。來年記卻今朝日。
祖示綱宗偈(汾州昭注)。
偈曰。咄哉拙郎君(昭注曰。素潔條然)。巧妙無人識(運機非耳目)。打破鳳林關(蕩盡玲瓏性)。著靴水上立(塵泥自異)。咄哉巧女兒(妙智理圓融)。攛梭不解織(無間功不立)。看他鬥雞人(旁觀審騰距。貪功不自傷)。水牛也不識(全力能負。不露頭角)。背陰山子向陽多(葉縣省曰。迥無背面)。南來北住意如何(不墮有無邊)。若人問我西來意(從來無間斷)。東海東面有新羅(大地不奈何)。
安隱忍曰。汾州葉縣注綱宗三偈。徹法源底。惟雪竇得其體裁。後世未有繼之者。或曰。達摩不立文字。豈有禪宗加註釋乎。譬如愚人傲慢王憲。曰我欲法羲皇耳。
蘊聰來參領悟。
聰參祖。問學人親到寶山。空手回時如何。祖曰。家家門前火把子。聰言下大悟。
禪師智嵩住并州承天。
癸巳四年。
臨濟第五世汝州首山祖示寂。
十二月四日。上堂示眾曰。白銀世界金色身。情與無情共一真。明暗盡時俱不照。日輪午後是全身。言訖安坐。日將昳而逝。阇維。舍利五色。
臨濟第六世祖
諱善昭。太原俞氏子。
甲午淳化五年。
臨濟第六世汾州祖嗣宗統(三
【現代漢語翻譯】 年事。來年記卻今朝日。
祖示綱宗偈(汾州昭注)。
偈曰。咄哉拙郎君(昭注曰。素潔條然)。巧妙無人識(運機非耳目)。打破鳳林關(蕩盡玲瓏性)。著靴水上立(塵泥自異)。咄哉巧女兒(妙智理圓融)。攛梭不解織(無間功不立)。看他鬥雞人(旁觀審騰距。貪功不自傷)。水牛也不識(全力能負。不露頭角)。背陰山子向陽多(葉縣省曰。迥無背面)。南來北住意如何(不墮有無邊)。若人問我西來意(從來無間斷)。東海東面有新羅(大地不奈何)。
安隱忍曰。汾州葉縣注綱宗三偈。徹法源底。惟雪竇得其體裁。後世未有繼之者。或曰。達摩不立文字。豈有禪宗加註釋乎。譬如愚人傲慢王憲。曰我欲法羲皇耳。
蘊聰來參領悟。
聰參祖。問學人親到寶山。空手回時如何。祖曰。家家門前火把子。聰言下大悟。
禪師智嵩住并州承天。
癸巳四年。
臨濟第五世汝州首山祖示寂。
十二月四日。上堂示眾曰。白銀世界金色身。情與無情共一真。明暗盡時俱不照。日輪午後是全身。言訖安坐。日將昳而逝。阇維。舍利五色。
臨濟第六世祖
諱善昭。太原俞氏子。
甲午淳化五年(994)。
臨濟第六世汾州祖嗣宗統(三
【English Translation】 The affairs of the year. Remember today's date next year.
The Ancestor's Gatha on the Essential Principles (Annotated by Zhaozhu of Fenzhou).
The Gatha says: 'Alas, clumsy fellow (Zhaozhu annotates: purely clean and orderly). His skill is unrecognized (its operation is beyond ears and eyes). He breaks through Fenglin Pass (sweeping away all exquisite nature). He stands on the water wearing boots (distinct from dust and mud). Alas, skillful maiden (her wondrous wisdom is perfectly integrated). She plies the shuttle but cannot weave (uninterrupted effort is not established). Look at the cockfighting man (an observer examines the leaping distance, greedy for merit, not caring for self-harm). He doesn't even recognize the water buffalo (full strength can bear, not revealing horns). The back of the shady mountain faces the sun (Ye County Province says: utterly without front or back). What is the meaning of coming from the south and dwelling in the north (not falling into the edge of existence or non-existence)? If someone asks me the meaning of the coming from the West (never interrupted), east of the East Sea is Silla (the great earth can do nothing about it).'
An Yinren said: 'Fenzhou and Ye County's annotations on the three Gathas on the Essential Principles thoroughly penetrate the source of the Dharma. Only Xuedou obtained its style. Later generations have not continued it. Someone might say: 'Bodhidharma did not establish words, how could there be annotations in Zen Buddhism?' This is like a foolish person arrogantly defying the king's laws, saying, 'I want to follow the laws of Emperor Xi!''
Yuncong came to study and attained enlightenment.
Cong visited the Ancestor and asked: 'A student personally arrives at Treasure Mountain, what is it like when he returns empty-handed?' The Ancestor said: 'Every family has a torch in front of their door.' Cong had a great enlightenment upon hearing this.
Zen Master Zhisong resided at Chengtian Monastery in Bingzhou.
The fourth year of Gui Si.
The Fifth Generation Ancestor of Linji, Shoushan of Ruzhou, passed away.
On the fourth day of the twelfth month, he ascended the hall and addressed the assembly, saying: 'A world of white silver, a body of golden hue. Sentient and non-sentient share one truth. When light and darkness are exhausted, nothing is illuminated. The sun after noon is the whole body.' Having spoken, he sat peacefully. As the sun declined, he passed away. Cremated, the relics were of five colors.
The Sixth Generation Ancestor of Linji
His name was Shanzhao, son of the Yu family of Taiyuan.
The fifth year of Jiawu, Chunhua (994).
The Sixth Generation Ancestor of Linji, Zongtong, successor of Fenzhou (three
十年)。
祖至汾州沙門契聰排闥請之 發明(削牘者。道俗千人。排闥而起之者。聰也。故書法如此)。
首山祖寂。西河道俗千餘人。協心削牘。遣沙門契聰。迎請住持汾州太平寺太子院。祖閉關高枕。聰排闥而入。讓之曰。佛法大事。靜退小節。風穴懼應讖。憂宗旨墜滅。幸而有先師。先師已棄世。汝有力荷擔如來大法者。今何時而欲安眠哉。祖矍起握聰手曰。非公不聞此語。促辦嚴。吾行矣。既至。宴坐一榻。足不越閫者三十年。天下道俗。仰慕不敢名。同曰汾州。
安隱忍曰。生死之大事不了。不容不遍參。生死之大事覷破。不容不休去。惟師匠。而後我之生死根株頓斷。不容不起荷法之心。此昭祖八辭住持。而末上欣然肯來也。祖接人下刃處。有大方便。故得慈明等大士出其門。皆氣宇如王。至楊岐白雲五祖。而濟上宗風益振。今而知汾陽為中興也。
祖示十智同真。
上堂示眾曰。夫說法者。須具十智同真。若不具十智同真。邪正不辨。緇素不分。不能與人天為眼目。決斷是非。如鳥飛空而折翼。如箭射的而斷絃。絃斷故射的不中。翼折故空不可飛。弦壯翼牢。空的俱徹。作么生是十智同真。與諸上座一一點出。一同一質。二同大事。三總同參。四同真志。五同遍普。
【現代漢語翻譯】 現代漢語譯本：
祖師到了汾州，沙門（佛教出家男子）契聰推門請他出來，（這裡說明，削牘是道俗千人，推門而起的是契聰，所以書法如此記載）。
首山祖師圓寂后，西河一帶的道士和俗人一千多人，同心協力削牘（古代一種書寫材料，這裡指共同簽名上書），派遣沙門契聰，迎請祖師去主持汾州太平寺太子院。祖師閉關高臥，契聰推門而入，責備他說：『佛法是大事，靜修是小節。風穴禪師擔心應驗讖語，憂慮禪宗宗旨墜落泯滅，幸好有先師在世，先師已經去世。您是有能力承擔如來大法的人，現在是什麼時候，您還想安眠呢？』祖師驚起，握住契聰的手說：『沒有您，我就聽不到這些話。』於是催促準備行裝，說：『我這就去。』到了寺院后，祖師端坐一榻，三十年足不出戶。天下的道士和俗人，仰慕他，不敢直呼其名，都稱他為汾州。
安隱禪師評論說：『生死是大事，沒有了悟，就不能不遍參諸方。生死大事一旦看破，就不能不停止參學。只有師匠，才能讓我生死的根株徹底斷絕，不能不生起荷擔佛法的心。』這就是昭祖八次推辭住持，而最終欣然應允前來的原因。祖師接引人，下手處有大方便，所以才能有慈明等大士出於他的門下，都氣宇軒昂如王者。到了楊岐、白雲、五祖，禪宗的宗風更加興盛。現在才知道汾陽是中興禪宗的人物。
祖師開示十智同真：
上堂為大眾開示說：『說法的人，必須具備十智同真。如果不具備十智同真，邪正不辨，僧俗不分，不能做人天的眼目，決斷是非。就像鳥在空中飛行而折斷翅膀，就像箭射向目標而斷了弦。絃斷了，所以射不中目標；翅膀折斷了，所以在空中不能飛翔。弦結實，翅膀牢固，目標和天空都能徹底穿透。』什麼是十智同真呢？為各位一一指出：一、同一質，二、同大事，三、總同參，四、同真志，五、同遍普。
【English Translation】 English version:
The Patriarch arrived at Fenzhou, and the Shramana (Buddhist monk) Qicong pushed open the door to invite him out (this explains that the 'shaving the tablet' was done by thousands of Daoists and laypeople, and the one who pushed open the door was Qicong, hence the writing is recorded in this way).
After the Nirvana of Patriarch Shoushan, more than a thousand Daoists and laypeople in Xihe worked together to 'shave the tablet' (an ancient writing material, here referring to jointly signing a memorial), and sent the Shramana Qicong to invite the Patriarch to preside over the Taiping Temple Prince's Courtyard in Fenzhou. The Patriarch closed himself off and slept, Qicong pushed open the door and entered, rebuking him, 'The Dharma is a great matter, quiet retreat is a small matter. Zen Master Fengxue worried about the prophecy coming true, and worried that the Zen school's purpose would fall and be destroyed. Fortunately, there was a former teacher, but the former teacher has already passed away. You are capable of bearing the great Dharma of the Tathagata, what time is it now that you still want to sleep?' The Patriarch was startled, grasped Qicong's hand and said, 'Without you, I would not have heard these words.' Then he urged to prepare the luggage, saying, 'I will go.' After arriving at the temple, the Patriarch sat upright on a couch, not stepping out of the threshold for thirty years. The Daoists and laypeople of the world admired him and dared not call him by his name, all calling him Fenzhou.
Zen Master Anyin commented: 'Birth and death are great matters, without understanding, one cannot but widely visit various places. Once the great matter of birth and death is seen through, one cannot but stop studying. Only a teacher can completely cut off the roots of my birth and death, and one cannot but give rise to the mind of bearing the Dharma.' This is why Patriarch Zhao declined the abbotship eight times, but finally happily agreed to come. The Patriarch's method of receiving people has great convenience, so great beings such as Ciming could come from his school, all with the aura of kings. By the time of Yangqi, Baiyun, and Wuzu, the Zen school's style became even more prosperous. Now we know that Fenyang is the person who revived Zen.
The Patriarch taught the Ten Wisdoms as the Same Truth:
Ascending the hall, he taught the assembly, saying, 'Those who expound the Dharma must possess the Ten Wisdoms as the Same Truth. If they do not possess the Ten Wisdoms as the Same Truth, they cannot distinguish between right and wrong, monks and laypeople, and cannot be the eyes of humans and gods, deciding what is right and wrong. It is like a bird flying in the sky and breaking its wings, like an arrow shooting at a target and breaking its string. The string is broken, so it cannot hit the target; the wings are broken, so it cannot fly in the sky.' What are the Ten Wisdoms as the Same Truth? I will point them out to you one by one: First, same substance; second, same great matter; third, all same participation; fourth, same true aspiration; fifth, same universal.
六同具足。七同得失。八同生殺。九同音吼。十同得入。又曰。與甚麼人同得入。與阿誰同音吼。作么生是同生殺。甚麼物同得失。阿那個同具足。是甚麼同遍普。何人同真志。孰能總同參。那個同大事。何物同一質。有點得出的么。點得出者。不吝慈悲。點不出來。未有參學眼在。切須辨取。要識是非。面目見在。
徑山杲曰。汾陽老子末後若無個面目見在。一場敗闕。雖然如是。未免喪我見孫。喝一喝。頌曰。兔角龜毛眼裡栽。鐵山當面勢崔嵬。東西南北無門入。曠劫無明當下灰。
祥符蔭曰。臨濟六傳而至汾州。百二十餘年。大綱要旨。流播彰彰。在人耳目。若非汾州祖密提樞紐。括剔玄微。主賓玄要。蚤同土籠瓦鼓。供人描邈矣。是以祖嘗有頌曰。三玄三要事難分。得意忘言道易親。一句明明該萬象。重陽九日菊花新。故善提挈變化臨濟氏之道者。莫如我汾州祖也。
乙未至道元年。
禪師警玄至梁山領旨。
玄江夏張氏子。十九為大僧。聽圓覺了義。問何名圓覺。曰圓以圓融有漏為義。覺以覺盡無餘為義。玄笑曰。空諸有無。何名圓覺。講者嘆曰。是兒齒少。識卓如此。我所有何足以益之。政如以穢食置寶器。其可哉。遊方謁梁山。問如何是無相道場。祖指觀音曰。這個是
吳處士畫。玄擬進語。祖急索曰。這個是有相底。那個是無相底。玄遂有省。便禮拜。祖曰。何不道取一句。玄曰。道即不辭。恐上紙筆。祖笑曰。此語上碑去在。玄呈偈曰。我昔初機學道迷。萬水千山覓見知。明今辨古終難會。直說無心轉更疑。蒙師點出秦時鏡。照見父母未生時。如今覺了何所得。夜放烏雞帶雪飛。祖稱謂可興洞上之宗。
禪師法眼下第三世溫州瑞鹿寺遇安寂。
安嗣天臺韶。破句讀楞嚴經悟道。將寂。辭眾澡身易衣安坐。令舁棺至。良久自入棺。經三日。門人啟棺睹安。右脅吉祥而臥。四眾哀慟。安乃再起升堂。說法誡眾。復入棺而寂。
丙申二年。
丁酉三年 分天下州軍為十五路(京東。京西。河北。河南。陜西。江東。江西。浙東。浙西。淮南。京湖。福建。劍南東。劍南西。廣南)。
禪師澄湜住棲賢。
湜嗣百丈恒。住棲賢。性高簡。律身精嚴。動不違法。三終藏經。以坐閱為未敬。立誦行披之。
禪師清涼下云居道齊寂。
齊嗣清涼欽。擊鐘集眾。笑敘出家本末。揖謝輔佐叢席者而化。
真宗(名恒在位二十五年)。
真宗戊戌咸平元年。
己亥二年。
曹洞宗第五世朗州梁山祖示寂。
曹洞宗
【現代漢語翻譯】 吳處士畫了一幅畫。玄準備上前說話，祖急忙阻止說：『這個是有形相的，那個是無形相的。』玄因此有所領悟，便行禮拜謝。祖說：『何不說道一句？』玄說：『說出來倒是不難，恐怕玷污了紙筆。』祖笑著說：『這話可以刻在碑上。』玄呈上偈語說：『我當初學道時迷惑不解，走遍萬水千山尋求真知。明白今朝辨別古時終究難以領會，直說無心反而更加疑惑。蒙受老師點出秦時的鏡子，照見父母未生時的本來面目。如今覺悟了又能得到什麼呢？就像夜晚放飛烏雞，帶著雪花飛舞。』祖稱讚他可以興盛洞上宗（曹洞宗）。
禪師法眼宗（法眼文益的宗派）下第三世溫州瑞鹿寺的遇安寂。
安繼承了天臺韶的法脈，通過斷句閱讀《楞嚴經》而悟道。臨終前，他向眾人告別，沐浴更衣，安詳地坐著，命人抬來棺材。過了很久，他自己進入棺材。三天後，弟子們打開棺材，看到安以吉祥臥的姿勢躺著。四眾弟子悲痛不已。安於是再次起身升座，說法告誡眾人，然後再次進入棺材而圓寂。
丙申二年（具體年份需要根據上下文確定）。
丁酉三年（具體年份需要根據上下文確定） 分天下州軍為十五路（京東、京西、河北、河南、陜西、江東、江西、浙東、浙西、淮南、京湖、福建、劍南東、劍南西、廣南）。
禪師澄湜住在棲賢寺。
湜繼承了百丈恒的法脈，住在棲賢寺。他性格高潔簡樸，嚴格要求自己，一舉一動都合乎戒律。他三次讀完藏經，認為坐著閱讀不夠恭敬，便站著誦讀，邊走邊披閱。
禪師清涼宗（文益法眼宗）下的云居道齊圓寂。
齊繼承了清涼欽的法脈，敲鐘召集大眾，笑著敘述自己出家的本末因緣，向輔佐他管理寺院的人作揖感謝，然後圓寂。
真宗（名恒，在位二十五年）。
真宗戊戌咸平元年（998年）。
己亥二年（999年）。
曹洞宗第五世朗州梁山祖示寂。
曹洞宗
【English Translation】 Wu, a recluse, painted a picture. Xuan intended to speak, but Zu hurriedly stopped him, saying, 'This one has form, that one is without form.' Xuan then had some understanding and bowed in gratitude. Zu said, 'Why not say a phrase?' Xuan said, 'It's not difficult to say, but I fear soiling the paper and brush.' Zu laughed and said, 'These words can be inscribed on a stele.' Xuan presented a verse, saying, 'When I first began to learn the Way, I was lost in confusion, searching for true knowledge through countless mountains and rivers. Understanding the present and distinguishing the past is ultimately difficult to grasp. Directly speaking of no-mind only increases doubt. I was fortunate to have the teacher point out the Qin-era mirror, revealing my original face before my parents were born. Now that I am enlightened, what have I gained? It's like releasing a black chicken into the night, flying with snowflakes.' Zu praised him, saying he could revive the Dongshan (Caodong) sect.
The third generation of the Fayan (Fayan Wenyi's lineage) school, Yu Anji of Ruilu Temple in Wenzhou, passed away.
An inherited the Dharma lineage of Tiantai Shao and attained enlightenment by punctuating and reading the Shurangama Sutra. Before his death, he bid farewell to the assembly, bathed and changed his clothes, and sat peacefully, ordering people to bring a coffin. After a long time, he entered the coffin himself. Three days later, the disciples opened the coffin and saw An lying in the auspicious sleeping posture. The fourfold assembly mourned deeply. An then rose again, ascended the hall, preached the Dharma, and admonished the assembly, before re-entering the coffin and passing away.
The second year of Bingshen (year needs context to determine the exact year).
The third year of Dingyou (year needs context to determine the exact year). The states and armies of the realm were divided into fifteen circuits (Jingdong, Jingxi, Hebei, Henan, Shaanxi, Jiangdong, Jiangxi, Zhedong, Zhexi, Huainan, Jinghu, Fujian, Jiannan East, Jiannan West, Guangnan).
Chan Master Cheng Shi lived at Qixian Temple.
Shi inherited the Dharma lineage of Baizhang Heng and lived at Qixian Temple. He was of noble and simple character, strictly disciplined himself, and acted in accordance with the precepts. He recited the Tripitaka three times, considering sitting and reading to be disrespectful, so he stood and recited, walking and perusing it.
Chan Master Daoqi of Yunju, of the Qingliang (Wenyi Fayan) school, passed away.
Qi inherited the Dharma lineage of Qingliang Qin, struck the bell to gather the assembly, and smilingly recounted the origins and circumstances of his leaving home, bowed and thanked those who assisted him in managing the monastery, and then passed away.
Emperor Zhenzong (named Heng, reigned for twenty-five years).
The first year of Xianping, Wuxu, under Emperor Zhenzong (998 AD).
The second year of Jihai (999 AD).
The fifth generation of the Caodong school, Ancestor Liangshan of Langzhou, passed away.
Caodong School
第六世祖
諱警玄。祥符中避國諱。易為警延。江夏張氏子。嗣梁山。山寂。辭塔出山至太陽。
庚子三年。
曹洞宗第六世郢州太陽祖嗣宗統(二十八年)。
祖住太陽明安。
祖辭梁山祖塔。出山至郢州太陽。主席堅禪師。欣然讓法席請主之。退處偏室。祖受其請。上堂曰。諸禪德。須明平常無生句。妙玄無私句。體明無盡句。第一句通一路。第二句無賓主。第三句兼帶去。一句道得。師子顰呻。二句道得。師子返擲。三句道得。師子踞地。縱也周遍十方。擒也一時坐斷。正當恁么時。作么生通得個訊息。若不通得個訊息。來朝更獻楚王看。
辛丑四年。
禪師蘊聰住谷穩。
壬寅五年。
癸卯六年。
甲辰景德元年。
禪師元璉住汝州廣慧。
楊億字大年。建寧人。幼舉神童。及壯負才名。而未知有佛。一日過同僚。見讀金剛經。笑且罪之。彼讀自若。億疑之曰。是豈出孔孟之右乎。何佞甚。因閱數葉。茫然。始少敬信。後會翰林李維勉令參問。及由秘書監。出守汝州。首謁璉。于言下脫然無疑。作偈曰。八角磨盤空里走。金毛師子變作狗。擬欲將身北斗藏。應須合掌南辰后。
乙巳二年。
丙午三年。
清剖
【現代漢語翻譯】 現代漢語譯本 第六世祖
諱警玄（諱：名諱，警玄：人名）。祥符（祥符：北宋年號，1008-1016年）年間，因避國諱，改為警延（警延：人名）。是江夏張氏之子。繼承了梁山（梁山：地名）的道統。梁山圓寂后，辭別塔廟，出山前往太陽（太陽：地名）。
庚子三年（庚子三年：此處指某位皇帝在位第三年，具體年份需要根據上下文確定）。
曹洞宗第六世郢州太陽祖嗣宗統(二十八年)（曹洞宗：佛教宗派名；郢州：地名；太陽祖：指太陽山的祖師；嗣宗統：繼承宗派的法統；二十八年：指某位祖師或皇帝在位的第二十八年）。
祖師住在太陽明安（太陽明安：地名）。
祖師辭別梁山祖塔，出山來到郢州太陽。主席堅禪師（主席堅禪師：人名）欣然讓出法席，請祖師主持。自己退居偏室。祖師接受了他的請求。上堂說法道：『各位禪德，須明白平常無生句（平常無生句：佛教術語，指超越生滅的真理），妙玄無私句（妙玄無私句：佛教術語，指精妙玄奧，無私偏頗的真理），體明無盡句（體明無盡句：佛教術語，指本體光明，永無止境的真理）。第一句通一路（第一句通一路：指第一句可以通達一切），第二句無賓主（第二句無賓主：指第二句沒有主客之分），第三句兼帶去（第三句兼帶去：指第三句兼顧並超越）。一句說得對，如獅子顰呻（獅子顰呻：獅子吼叫，比喻說法威猛）。二句說得對，如獅子反擲（獅子反擲：獅子翻身跳躍，比喻辯才無礙）。三句說得對，如獅子踞地（獅子踞地：獅子蹲踞在地，比喻穩固不動）。縱然周遍十方（周遍十方：指遍及整個宇宙），擒拿也一時坐斷（一時坐斷：指當下截斷）。正當這個時候，如何通達這個訊息？若不能通達這個訊息，明天拿去獻給楚王看。』
辛丑四年（辛丑四年：此處指某位皇帝在位第四年，具體年份需要根據上下文確定）。
禪師蘊聰（蘊聰：人名）住在谷穩（谷穩：地名）。
壬寅五年（壬寅五年：此處指某位皇帝在位第五年，具體年份需要根據上下文確定）。
癸卯六年（癸卯六年：此處指某位皇帝在位第六年，具體年份需要根據上下文確定）。
甲辰景德元年（甲辰景德元年：宋真宗景德元年，即公元1004年）。
禪師元璉（元璉：人名）住在汝州廣慧（汝州廣慧：地名）。
楊億（楊億：人名），字大年（大年：字），建寧（建寧：地名）人。年幼時就被舉薦為神童。長大后才華橫溢，但不知道有佛。一天，他到同僚家，看見同僚在讀《金剛經》（金剛經：佛教經典）。他嘲笑並且責怪同僚。同僚卻若無其事地繼續讀。楊億疑惑地說：『難道這比孔孟（孔孟：指孔子和孟子）還高明嗎？為何如此諂媚？』於是翻閱了幾頁，茫然不解。開始稍微有些敬畏相信。後來翰林李維（李維：人名）勉勵他參禪問道。等到他由秘書監（秘書監：官名）的職位，出任汝州（汝州：地名）的太守，首先拜訪了元璉禪師，在言語之間豁然開悟，毫無疑惑。作偈說：『八角磨盤空里走（八角磨盤空里走：比喻不可思議的境界），金毛師子變作狗（金毛師子變作狗：比喻高下顛倒）。擬欲將身北斗藏（擬欲將身北斗藏：想要藏身於北斗星中），應須合掌南辰后（應須合掌南辰后：也必須在南辰星后合掌禮拜）。』
乙巳二年（乙巳二年：此處指某位皇帝在位第二年，具體年份需要根據上下文確定）。
丙午三年（丙午三年：此處指某位皇帝在位第三年，具體年份需要根據上下文確定）。
清剖
【English Translation】 English version The Sixth Ancestor
His taboo name was Jingxuan (諱警玄 (huì jǐng xuán): 'taboo name' meaning the formal name to be avoided out of respect; Jingxuan: personal name). During the Xiangfu (祥符 (xiáng fú): reign period of the Northern Song Dynasty, 1008-1016 CE) era, to avoid the emperor's taboo name, it was changed to Jingyan (警延 (jǐng yán): personal name). He was the son of the Zhang family of Jiangxia (江夏 (jiāng xià): place name). He succeeded Liangshan (梁山 (liáng shān): place name). After Liangshan's death, he left the pagoda and went to Taiyang (太陽 (tàiyáng): place name).
The third year of Gengzi (庚子三年 (gēng zǐ sān nián): the third year of Gengzi, the specific year needs to be determined based on the context).
The sixth generation of the Caodong (曹洞 (cáo dòng): a school of Chan Buddhism) sect, Zushi Zongtong (祖嗣宗統 (zǔ sì zōng tǒng): Ancestor Zongtong) of Taiyang (太陽 (tàiyáng): place name) in Yingzhou (郢州 (yǐng zhōu): place name) (28th year).
The Ancestor resided at Taiyang Ming'an (太陽明安 (tàiyáng míng ān): place name).
The Ancestor bid farewell to the ancestral pagoda of Liangshan, left the mountain, and arrived at Taiyang in Yingzhou. Abbot Jian Chanshi (主席堅禪師 (zhǔ xí jiān chán shī): personal name) gladly yielded the Dharma seat and invited the Ancestor to preside. He himself retreated to a side room. The Ancestor accepted his invitation. Ascending the hall, he said: 'All you Chan practitioners, you must understand the phrase of ordinary non-birth (平常無生句 (píng cháng wú shēng jù): Buddhist term, referring to the truth beyond birth and death), the phrase of subtle and profound impartiality (妙玄無私句 (miào xuán wú sī jù): Buddhist term, referring to the subtle, profound, and impartial truth), and the phrase of the body's bright inexhaustibility (體明無盡句 (tǐ míng wú jìn jù): Buddhist term, referring to the bright and endless essence). The first phrase penetrates all paths (第一句通一路 (dì yī jù tōng yī lù): the first phrase can penetrate everything), the second phrase has no guest or host (第二句無賓主 (dì èr jù wú bīn zhǔ): the second phrase has no distinction between subject and object), and the third phrase encompasses and transcends (第三句兼帶去 (dì sān jù jiān dài qù): the third phrase encompasses and goes beyond). If you speak the first phrase correctly, it is like a lion's roar (師子顰呻 (shī zi pín shēn): the roar of a lion, a metaphor for the power of Dharma teaching). If you speak the second phrase correctly, it is like a lion turning and leaping (師子返擲 (shī zi fǎn zhì): a lion turning and leaping, a metaphor for unimpeded eloquence). If you speak the third phrase correctly, it is like a lion crouching on the ground (師子踞地 (shī zi jù dì): a lion crouching on the ground, a metaphor for stability and immovability). Even if it pervades the ten directions (周遍十方 (zhōu biàn shí fāng): pervading the entire universe), grasping it is cutting it off at once (一時坐斷 (yī shí zuò duàn): cutting it off in the present moment). Right at this moment, how do you penetrate this message? If you cannot penetrate this message, bring it to the King of Chu tomorrow to see.'
The fourth year of Xinchou (辛丑四年 (xīn chǒu sì nián): the fourth year of Xinchou, the specific year needs to be determined based on the context).
Chan Master Yuncong (蘊聰 (yùn cōng): personal name) resided at Guwen (谷穩 (gǔ wěn): place name).
The fifth year of Renyin (壬寅五年 (rén yín wǔ nián): the fifth year of Renyin, the specific year needs to be determined based on the context).
The sixth year of Guimao (癸卯六年 (guǐ mǎo liù nián): the sixth year of Guimao, the specific year needs to be determined based on the context).
The first year of Jingde (景德元年 (jǐng dé yuán nián): the first year of the Jingde era of Emperor Zhenzong of Song, 1004 CE) of Jiachen (甲辰 (jiǎ chén)).
Chan Master Yuanlian (元璉 (yuán liǎn): personal name) resided at Guanghui (廣慧 (guǎng huì): place name) in Ruzhou (汝州 (rǔ zhōu): place name).
Yang Yi (楊億 (yáng yì): personal name), styled Danian (大年 (dà nián): style name), was from Jianning (建寧 (jiàn níng): place name). He was recommended as a child prodigy at a young age. When he grew up, he was full of talent and fame, but he did not know about Buddhism. One day, he visited a colleague and saw him reading the 'Diamond Sutra' (金剛經 (jīngāng jīng): the Diamond Sutra). He laughed and blamed him. The colleague continued reading as if nothing had happened. Yang Yi doubted and said, 'Is this superior to Confucius and Mencius (孔孟 (kǒng mèng): Confucius and Mencius)? Why is it so flattering?' So he read a few pages and was at a loss. He began to have some respect and belief. Later, Hanlin Li Wei (李維 (lǐ wéi): personal name) encouraged him to inquire about Chan. When he was transferred from the position of Secretary Supervisor (秘書監 (mì shū jiān): official title) to be the governor of Ruzhou, he first visited Chan Master Yuanlian, and in the course of their conversation, he suddenly awakened and had no doubts. He composed a verse saying: 'The octagonal millstone walks in the empty sky (八角磨盤空里走 (bā jiǎo mò pán kōng lǐ zǒu): a metaphor for an inconceivable state), the golden-haired lion transforms into a dog (金毛師子變作狗 (jīn máo shī zi biàn zuò gǒu): a metaphor for the reversal of high and low). If you intend to hide your body in the Big Dipper (擬欲將身北斗藏 (nǐ yù jiāng shēn běi dǒu cáng): wanting to hide oneself in the Big Dipper), you must also clasp your hands behind the Southern Star (應須合掌南辰后 (yīng xū hé zhǎng nán chén hòu): you must also clasp your hands and pay homage behind the Southern Star).'
The second year of Yisi (乙巳二年 (yǐ sì èr nián): the second year of Yisi, the specific year needs to be determined based on the context).
The third year of Bingwu (丙午三年 (bǐng wǔ sān nián): the third year of Bingwu, the specific year needs to be determined based on the context).
Clear and distinct
顯如參太陽俱悟旨。
剖參太陽祖得悟。作園頭。有僧問剖。妙竭出海乾坤震。覿面相呈事若何。曰金翅鳥王當宇宙。箇中誰是出頭人。曰忽遇出頭時又作么生。曰似鶻捉鳩君不信。髑髏前驗始知真。曰恁么則叉手當胸退身三步也。曰須彌座下烏龜子。莫待重遭點額回。羅浮山顯如參祖。祖問。汝是甚處人。曰益州。曰此去幾里。曰五千里。曰你與么來。還曾踏著么。曰不曾踏著。曰汝解騰空耶。曰不解騰空。曰爭得到這裡。曰步步不迷方。通身無辨處。曰汝得超方三昧耶。曰聖心不可得。三昧豈彰名。曰如是如是。汝應信此。即本體全彰。理事不二。善自護持。
丁未四年。
沙門道原纂傳燈錄成曰景德傳燈錄。
起自七佛。終於咸平三年庚子。濟宗止於汾州。洞宗止於太陽。共諸方廣語。凡三十卷。
祥符蔭曰。宗門師匠。絕跡忘言。向上全提。與人相見。而禁記持言句。所以傳燈一書。久無人纂。道原因寶林傳。聖胄集。纂成傳燈錄。翰林楊億。員外李淮等。共為校定。真宗撰序頒入大藏。可謂法門文獻足徴之典。但以一人而定五宗世系。容有擇而不精。語而不詳者。史之闕文。孔子以吾猶見為幸。則甚矣立言之難也。寶林傳文字鄙俗。序致繁亂。明教嵩嘗言之矣。又豈無舛漏
【現代漢語翻譯】 現代漢語譯本： 顯如禪師參拜太陽禪師，領悟了禪宗的宗旨。
剖禪師參拜太陽禪師后得悟，擔任園頭（寺院菜園的負責人）。有僧人問剖禪師：『妙用窮盡，海枯石爛，天地震動，直截了當顯現的事實是怎樣的？』剖禪師說：『金翅鳥王佔據整個宇宙。』僧人問：『其中誰是出頭之人？』禪師說：『忽然遇到出頭之時又該如何？』禪師說：『好比老鷹抓鴿子，你不相信，等到髑髏（頭蓋骨）出現在眼前時才知道是真的。』僧人說：『既然這樣，那麼我叉手當胸，退後三步。』禪師說：『須彌山（佛教宇宙觀中的中心山）座下的烏龜，不要等到再次被點額才回頭。』羅浮山（山名）的顯如禪師參拜太陽禪師，太陽禪師問：『你是哪裡人？』顯如禪師說：『益州（地名）。』太陽禪師問：『從那裡到這裡有多少里？』顯如禪師說：『五千里。』太陽禪師問：『你這樣來，可曾踩著地面嗎？』顯如禪師說：『不曾踩著。』太陽禪師問：『你懂得騰空嗎？』顯如禪師說：『不懂得騰空。』太陽禪師問：『怎麼到達這裡的？』顯如禪師說：『步步不迷失方向，通身沒有分別之處。』太陽禪師問：『你得到了超方三昧（超越常規的禪定）嗎？』顯如禪師說：『聖人的心不可得，三昧又怎能彰顯其名？』太陽禪師說：『是這樣，是這樣。你應該相信這個道理。即本體完全彰顯，理和事不是二元對立的。好好守護保持。』
丁未四年（時間，具體年份需要查證）。
沙門（出家修道的人）道原編纂完成《傳燈錄》，名為《景德傳燈錄》。
起自過去七佛（佛教中的七位佛陀），終於咸平三年庚子年（1000年）。濟宗（佛教宗派之一）止於汾州（地名），洞宗（佛教宗派之一）止於太陽。總共包含各方廣闊的言語，共三十卷。
祥符（宋真宗年號，1008-1016年）年間，蔭評論說：『禪宗的師匠，斷絕軌跡，忘卻言語，完全向上提升，與人相見。而禁止記錄持誦言句。所以《傳燈錄》一書，很久沒有人編纂。道原因為《寶林傳》和《聖胄集》，編纂成《傳燈錄》。翰林（官名）楊億，員外（官名）李淮等，共同校對審定。真宗（皇帝謚號）撰寫序言頒佈進入大藏經（佛教經典的總稱）。可以說是法門的文獻，足以作為考證的典籍。但是以一人之力來確定五宗（佛教的五個主要宗派）的世系，或許有選擇不夠精當，敘述不夠詳細的地方。史書的缺失，孔子（人名）認為自己還能見到就感到慶幸。那麼著書立說真是太難了。』《寶林傳》文字鄙俗，序言雜亂，明教嵩（人名）曾經說過。《寶林傳》又怎麼會沒有錯誤遺漏呢？
【English Translation】 English version: Chan Master Xianru visited Chan Master Taiyang and comprehended the essence of Chan Buddhism.
Chan Master Pou attained enlightenment after visiting Chan Master Taiyang and became the head gardener (responsible for the temple's vegetable garden). A monk asked Chan Master Pou: 'When the wondrous function is exhausted, the sea dries up, and heaven and earth shake, what is the matter presented directly?' Chan Master Pou said: 'The Garuda (mythical bird) King occupies the entire universe.' The monk asked: 'Who among them is the one who comes forward?' The Chan Master said: 'What should be done when suddenly encountering the time to come forward?' The Chan Master said: 'It's like a hawk catching a pigeon, you don't believe it; only when the skull appears before your eyes will you know it's true.' The monk said: 'In that case, I will fold my hands in front of my chest and take three steps back.' The Chan Master said: 'The turtle under Mount Sumeru (the central mountain in Buddhist cosmology), don't wait to be tapped on the forehead again before turning back.' Chan Master Xianru of Mount Luofu (mountain name) visited Chan Master Taiyang, who asked: 'Where are you from?' Chan Master Xianru said: 'Yizhou (place name).' Chan Master Taiyang asked: 'How many miles is it from there to here?' Chan Master Xianru said: 'Five thousand miles.' Chan Master Taiyang asked: 'When you came like this, did you ever step on the ground?' Chan Master Xianru said: 'I never stepped on it.' Chan Master Taiyang asked: 'Do you understand levitation?' Chan Master Xianru said: 'I don't understand levitation.' Chan Master Taiyang asked: 'How did you get here?' Chan Master Xianru said: 'Step by step without losing direction, the whole body has no place for discrimination.' Chan Master Taiyang asked: 'Have you attained the Transcendent Samadhi (a state of meditation beyond the ordinary)?' Chan Master Xianru said: 'The mind of a sage cannot be obtained, how can Samadhi reveal its name?' Chan Master Taiyang said: 'So it is, so it is. You should believe this principle. That is, the essence is fully revealed, and principle and phenomena are not dualistic. Take good care and maintain it.'
Year Dingwei 4 (year, specific year needs to be verified).
The Shramana (ascetic) Daoyuan compiled and completed the 'Transmission of the Lamp', named 'Jingde Transmission of the Lamp'.
Starting from the Seven Buddhas of the Past (the seven Buddhas in Buddhism) and ending in the Gengzi year of the Xianping era (1000 AD). The Linji School (one of the Buddhist schools) stopped at Fenzhou (place name), and the Caodong School (one of the Buddhist schools) stopped at Taiyang. Altogether, it contains vast words from various directions, totaling thirty volumes.
During the Xiangfu era (Song Zhenzong's reign title, 1008-1016 AD), Yin commented: 'The Chan masters cut off traces, forget words, completely uplift upwards, and meet with people. And prohibit recording and reciting words and phrases. Therefore, the book 'Transmission of the Lamp' has not been compiled for a long time. Daoyuan, because of the 'Baolin Zhuan' and the 'Shengzhou Ji', compiled the 'Transmission of the Lamp'. Hanlin (official title) Yang Yi, Yuanwai (official title) Li Huai, and others jointly proofread and finalized it. Emperor Zhenzong (posthumous title) wrote a preface and promulgated it into the Tripitaka (the general term for Buddhist scriptures). It can be said that it is a literature of the Dharma, sufficient as a classic for verification. However, to determine the lineage of the Five Schools (the five major schools of Buddhism) with one person's strength, there may be places where the selection is not precise enough and the narration is not detailed enough. The lack of historical records, Confucius (person's name) felt fortunate that he could still see it. Then it is too difficult to establish words.' The text of 'Baolin Zhuan' is vulgar and the preface is chaotic, as Mingjiao Song (person's name) once said. How could 'Baolin Zhuan' be without errors and omissions?
之失乎。
戊申大中祥符元年。
楚圓出家。
圓少為書生。連眉秀目。頎然豐碩。年二十二。依湘山靜隱寺出家。其母有賢行。使之遊方。所至忽繩墨。為老宿所訶。圓崖柴而笑曰。龍象蹴蹋。非驢所堪。嘗橐骨董箱。以竹杖荷之。游襄沔間。
禪師法眼下第三世溫州瑞鹿寺本先寂。
先韶國師嗣。住瑞鹿。足不歷城邑。手不度財帛。不設臥具。卯齋終日。宴坐申旦。三十年如一日。二月謂上首如晝曰。可造石龕。中秋望日。吾將順化。及期。遠近趨仰。先參問如常。至午坐方丈。手結寶印。與如晝問答罷。奄一目微視而逝。
己酉二年。
禪師洞山道詮移住棲賢以曉聰繼席。
聰曲江杜氏子。少出家。頭角峣然。一帔閱寒暑。周遊荊楚。飫厭保社。由云居至洞山。依詮座下。詮移棲賢。以聰繼其席。示眾。一大藏教。是個之字。祖師西來是右字。作么生是正義。良久曰。天晴蓋卻屋。趁閑打卻禾。輸納王租了。鼓腹自高歌。聰凡見僧來有所問。輒嗔目視之曰。我擊虎術。汝不會去。
衡岳諲住神鼎。
諲隱衡岳二十年。有湘陰豪貴。來游福嚴。見諲氣貌閑靜。一缽掛壁。余無長物。傾愛之。遂拜跪請曰。師寧甘長客於人。亦欲住山乎。神鼎乃我家
【現代漢語翻譯】 之失嗎？
戊申年大中祥符元年（1008年）。
楚圓出家。
楚圓年少時是讀書人，眉清目秀，身材高大豐滿。二十二歲時，依從湘山靜隱寺出家。他的母親很有德行，讓他四處遊歷參學。楚圓所到之處不守規矩，被老修行們呵斥。楚圓卻笑著說：『龍象奔跑踐踏，不是驢子所能承受的。』他曾經揹著裝古董的箱子，用竹杖挑著，遊歷于襄陽、沔陽一帶。
禪師法眼宗第三代溫州瑞鹿寺本先圓寂。
本先是韶國師的嗣法弟子，住在瑞鹿寺。他足不出城，手不碰錢財，不設臥具，每天卯時吃齋，整日宴坐，從早到晚，三十年如一日。二月，本先對首座如晝說：『可以建造石龕，中秋望日，我將順應自然規律圓寂。』到了那天，遠近的人都來瞻仰。本先像往常一樣接受參問，到了中午，在本先方丈室裡，手結寶印，與如晝問答完畢，忽然一隻眼睛微微一視就去世了。
己酉年大中祥符二年（1009年）。
禪師洞山道詮移住棲賢寺，由曉聰接替住持之位。
曉聰是曲江杜氏的兒子，年少時出家，頭角崢嶸。一件袈裟度過寒暑，周遊荊楚一帶，厭倦了保社的生活，從云居山來到洞山，依從道詮座下。道詮移住棲賢寺，讓曉聰接替他的住持之位。曉聰向大眾開示說：『全部大藏經，是個「之」字；祖師西來，是個「右」字。』怎麼才是正義呢？良久，他說：『天晴了就蓋好屋，趁著空閑打好稻穀，交完王家的租稅，就拍著肚子高聲歌唱。』曉聰凡是見到僧人來有所問，總是瞪著眼睛看著他們說：『我會擊虎之術，你們不會去。』
衡岳諲住在神鼎寺。
諲隱居衡岳二十年。有湘陰的富豪，來遊覽福嚴寺，見到諲氣度安閑平靜，一個缽掛在墻上，其餘什麼多餘的東西都沒有，非常敬佩他。於是拜跪請求說：『師父是寧願長期寄居在別人那裡，還是想要住在山上呢？神鼎寺是我家的。』
【English Translation】 Is it a loss?
The year of Wushen, the first year of the Dazhong Xiangfu era (1008 AD).
Chuyuan became a monk.
Chuyuan was a scholar in his youth, with delicate eyebrows and bright eyes, tall and plump. At the age of twenty-two, he became a monk at Jingyin Temple on Xiang Mountain. His mother was virtuous and sent him to travel and study. Wherever Chuyuan went, he disregarded the rules and was reprimanded by the senior monks. Chuyuan smiled and said, 'The trampling of dragons and elephants is not something a donkey can bear.' He once carried a box of antiques, carrying it with a bamboo stick, traveling between Xiangyang and Mianyang.
Chan Master Benxian of Ruilu Temple in Wenzhou, the third generation of the Fayan School, passed away.
Benxian was a successor of National Teacher Shao, residing at Ruilu Temple. He never set foot in cities, never touched money, did not have bedding, ate vegetarian food at Mao time (5-7am), and sat in meditation all day, from morning to night, for thirty years as if it were one day. In February, Benxian said to the head monk Ruzhou, 'You can build a stone niche. On the Mid-Autumn Festival, I will follow the natural course and pass away.' When the day came, people from far and near came to pay their respects. Benxian answered questions as usual. At noon, in Benxian's abbot's room, he formed the treasure mudra with his hands, finished answering questions with Ruzhou, and suddenly one eye slightly glanced and he passed away.
The year of Jiyou, the second year of the Dazhong Xiangfu era (1009 AD).
Chan Master Dongshan Daoquan moved to Qixian Temple, and Xiaocong succeeded him as abbot.
Xiaocong was the son of the Du family of Qujiang, and he became a monk at a young age, with prominent features. He spent the cold and heat in one kasaya, traveled around Jingchu, and became tired of the Bao She life. He came to Dongshan from Yunju Mountain and followed Daoquan. When Daoquan moved to Qixian Temple, he had Xiaocong succeed him as abbot. Xiaocong addressed the assembly, saying, 'The entire Tripitaka is the character 「之」 (zhi); the Patriarch's coming from the West is the character 「右」 (you).' What is the true meaning? After a long silence, he said, 'When the weather is clear, build the house; take advantage of the leisure to thresh the rice; after paying the royal tax, pat your belly and sing loudly.' Whenever Xiaocong saw a monk coming to ask a question, he would glare at them and say, 'I know the art of tiger fighting, you won't go.'
Hengyue Yin resided at Shending Temple.
Yin lived in seclusion on Heng Mountain for twenty years. A wealthy man from Xiangyin came to visit Fuyan Temple and saw that Yin's demeanor was peaceful and quiet, with a bowl hanging on the wall and nothing else superfluous. He admired him very much. So he bowed and pleaded, 'Master, would you rather be a long-term guest of others, or would you like to live on the mountain? Shending Temple is my family's.'
植福之地。久乏宗匠。愿師俱往。諲笑曰諾。乃以己馬迎諲還。諲至神鼎。設魚鼓粥飯如諸方。一年成叢席。十年有眾三十輩。
禪師歸省住葉縣。
省住持嚴冷枯淡。法遠義懷往參。時方寒雪。省訶罵驅逐。至以水潑地。僧皆怒而去。惟遠懷整濕衣安坐。省曰。你更不去。我打你。遠曰。某二人數千里來參和尚。豈以一杓水潑便去。即打殺也不去。省乃令掛搭。續命遠充典座。眾苦枯淡。遠乘省出。竊取油麵。為眾僧造五味粥。省知。算所值罰遠。估衣缽還訖。打趁出。因寄居廊房。省出見。復索租錢。遠持缽於市化錢還之。省乃曰。遠真有意參禪。乃呼之歸。
祥符蔭曰。神鼎葉縣。皆當時明眼尊宿。其高風冷韻乃如此。後世喜行平易狥門庭者。或未之思夫。
庚戌三年。
楚圓至汾州。
圓與守芝谷泉俱結伴入洛中。聞汾州祖望。為天下第一。決志親依。時朝廷方問罪河東。潞澤皆屯重兵。多勸其無行。圓不顧。渡大河。登太行。易衣類廝養。竄名火隊中。露眠草宿。至隴州。遂造汾陽。祖壯之。先是祖預告首座。非久有異僧至。傳持吾道。一日忽率首座出山曰。接侍者去。果逢圓至。
祥符蔭曰。寒梅雪冷。翠竹霜清。其與芳草繁花。低徊于和風甘雨之下者。風
【現代漢語翻譯】 現代漢語譯本： 開闢福田的地方，長久缺乏宗師。希望禪師您一起前往。諲笑著答應了。於是用自己的馬迎接諲返回。諲到達神鼎寺后，設定魚鼓、粥飯等，和各地的寺院一樣。一年後形成了叢林道場，十年後有了三十多個僧人。 禪師回鄉探親，住在葉縣。 葉縣的住持嚴厲冷酷，生活簡樸。法遠、義懷前去參拜。當時正值寒冬下雪。住持呵斥謾罵，驅趕他們，甚至用水潑地。僧人們都很生氣地離開了。只有法遠、義懷整理好濕衣服，安穩地坐著。住持說：『你們還不走？我要打你們了。』法遠說：『我們二人不遠數千里來參拜和尚您，難道會因為一勺水就離開嗎？即使被打死也不會走。』住持於是讓他們掛單，繼續命令法遠擔任典座。大家都很苦於伙食的簡樸。法遠趁住持外出，偷偷拿取油和麵，為眾僧熬製五味粥。住持知道后，計算所值的錢財，罰法遠，估算他的衣服和缽，讓他還清，然後把他趕了出去。法遠因此寄居在廊房。住持出來看見他，又索要房租錢。法遠拿著缽到市場化緣，把錢還給了住持。住持於是說：『法遠真有心參禪。』於是叫他回來。 祥符蔭說：神鼎寺、葉縣，都是當時有眼光的尊宿。他們高尚的風度和冷峻的氣韻就是這樣。後世那些喜歡行事平易、遷就門戶的人，或許沒有思考過這些。 庚戌三年（1013年），楚圓到達汾州。 楚圓與守芝、谷泉一起結伴前往洛陽。聽說汾州祖望禪師是天下第一，決心親自依止。當時朝廷正在問罪河東，潞州、澤州都駐紮著重兵。很多人勸他不要去。楚圓不顧阻攔，渡過大河，登上太行山，換上像僕役一樣的衣服，改名混在火夫隊中，露天睡覺，草地住宿，到達隴州，於是前往汾陽。祖望禪師很器重他。此前，祖望禪師預先告訴首座，不久將有奇異的僧人到來，傳承我的道法。一天，忽然帶領首座出山說：『去迎接侍者。』果然遇到楚圓到來。 祥符蔭說：寒冷的梅花，冰冷的雪，翠綠的竹子，清冷的霜。它們和芳香的草，繁盛的花，在和風甘雨下低迴，風
【English Translation】 English version: A place for cultivating blessings had long lacked a master. I wish that you, Master, would go there together.' Yin smiled and agreed. Thereupon, he used his own horse to welcome Yin back. When Yin arrived at Shending Temple (Temple of Divine Tripod), he provided fish drums, porridge, and rice like other monasteries. Within a year, a monastic community was formed, and after ten years, there were more than thirty monks. The Chan Master returned to his hometown to visit his family and stayed in Yexian (Leaf County). The abbot of Yexian (Leaf County) was strict, cold, and austere. Fa Yuan (Dharma Far) and Yi Huai (Righteous Embrace) went to visit him. At that time, it was cold and snowy. The abbot scolded and drove them away, even splashing water on the ground. The monks were all angry and left. Only Fa Yuan (Dharma Far) and Yi Huai (Righteous Embrace) straightened their wet clothes and sat calmly. The abbot said, 'You still won't leave? I'll hit you.' Yuan said, 'We two have come thousands of miles to visit you, Abbot. How could we leave just because of a ladle of water? Even if you beat us to death, we won't leave.' The abbot then allowed them to stay and continued to order Yuan to be the cook. Everyone suffered from the simple food. Yuan, taking advantage of the abbot's absence, secretly took oil and flour to make five-flavored porridge for the monks. The abbot found out, calculated the value, fined Yuan, assessed his clothes and bowl, made him pay it back, and then drove him out. Yuan therefore lived in the corridor. The abbot came out and saw him, and again demanded rent money. Yuan took his bowl to the market to beg for money and returned it to the abbot. The abbot then said, 'Yuan truly intends to practice Chan.' So he called him back. Xiangfu Yin said: Shending Temple (Temple of Divine Tripod) and Yexian (Leaf County) were all clear-eyed venerable monks at that time. Their noble demeanor and cold charm were like this. Later generations who like to act easily and cater to their own circles may not have thought about these things. In the third year of Gengxu (1013), Chu Yuan arrived at Fenzhou. Yuan, together with Shou Zhi (Guard Wisdom) and Gu Quan (Valley Spring), traveled together to Luoyang. Hearing that Zen Master Zuwang (Ancestral Hope) of Fenzhou was the best in the world, he resolved to rely on him personally. At that time, the imperial court was questioning Hedong, and heavy troops were stationed in Luzhou and Zezhou. Many people advised him not to go. Yuan disregarded the obstacles, crossed the Great River, climbed the Taihang Mountains, changed into clothes like a servant, changed his name and mixed into the fire team, sleeping in the open and lodging on the grass, and arrived at Longzhou, and then went to Fenyang. Zen Master Zuwang (Ancestral Hope) valued him greatly. Previously, Zen Master Zu had told the head seat that a strange monk would arrive soon to inherit my Dharma. One day, he suddenly led the head seat out of the mountain and said, 'Go and welcome the attendant.' Sure enough, they met Yuan. Xiangfu Yin said: Cold plum blossoms, cold snow, green bamboo, and clear frost. They and fragrant grass and flourishing flowers linger under the gentle breeze and sweet rain, wind
韻自異矣。求師者如圓芝之造汾州。煅煉來學如葉縣之待懷遠。方有少分衲子風規。校他暖室商量。凈幾安排者。相去夫何如哉。
辛亥四年。
異僧至汾州請法。
並汾苦寒。祖暫罷夜參。有異比邱振錫而至。謂祖曰。會中有大士六人。奈何不說法。言訖騰空而去。祖密記以偈曰。胡僧金錫光。請法到汾陽。六人成大器。勸請為敷揚(時楚圓。守芝。慧覺智圓。谷泉。齊舉等。在座下)。
禪師楚圓悟道。
圓每詣祖。祖揣其志。必詬罵。使令者。或毀詆諸方。及有所訓。皆流俗鄙事。一夕訴曰。自至法席。已再夏。不蒙指示。但增世俗塵勞。念歲月飄忽。己事不明。失出家之利。語未卒。祖熟視罵曰。是惡知識。敢禆販我。怒舉杖逐之。圓擬伸救。祖掩其口。圓大悟。曰。乃知臨濟道出常情。
祥符蔭曰。真師成就學者。如天地陶冶萬物。造化無痕。和風甘雨。亦且不得已而用之。況迅雷掣電乎。觀祖之於圓。可見今之打七坐香。扭抳人家鼻孔者。皆第二三等接人者也。謂之門庭施設則可。若云。行此出情之道。則未也。然學者豈盡能如圓哉。則今之門庭施設。正自不可少也。金將火試。玉將石攻。宗師垂手接人。不出常情之外。學者不離常情之中。會歸出情之道。方不負
參學邊事也。
居士李遵勖謁谷隱(參悟了截。居士中無如勖者。故書之)。
都尉李遵勖謁谷隱聰。問山家事。聰舉徑山欽答崔趙公話。出家乃大丈夫事。非將相之所能為。勖于言下大悟。說偈曰。學道須是鐵漢。著手心頭便判。直趨無上菩提。一切是非莫管。
壬子五年。
癸丑六年。
重顯參北塔祚得其道。
顯遂寧李氏子。浮沉荊渚間。橫經講席。無有抗其鋒者。嘗典客太陽。與客論趙州宗旨。時有苦行名韓大伯者。貌寒寢。侍其旁。輒匿笑而去。客退。顯數曰。我偶客語。汝笑何事。曰笑知客智眼未正。擇法不明。顯曰。豈有說乎。對以偈曰。一兔橫身當古路。蒼鷹才見便生擒。後來獵犬無靈性。空向枯樁舊處尋。顯陰異之。結以為友。北遊至復州北塔參光祚。即伸問曰。不起一念。云何有過。祚召顯近前。顯才近前。祚以拂子驀口打。顯擬開口。祚又打。顯豁然開悟。留止五年。盡得其道。
甲寅七年。
乙卯八年。
丙辰九年。
丁巳天禧元年。
禪師楚圓受祖記囑造洞山為第一座。
圓服役七年。同守芝輩辭祖。祖曰。此行不可以戒臘推。聽吾偈曰。天無頭。吉州城外起戈矛。將軍匹馬林下過。員州城裡鬧啾啾。圓遽出
{ "translations": [ "現代漢語譯本：", "參學邊事。", "", "居士李遵勖拜訪谷隱禪師（參悟了截禪師的禪法。居士中沒有比李遵勖更精進的，所以特別記錄）。", "", "都尉李遵勖拜訪谷隱聰禪師，請教山林修行之事。聰禪師引用徑山欽禪師回答崔趙公的話：『出家乃大丈夫事，非將相之所能為。』李遵勖聽后當下大悟，作偈說：『學道須是鐵漢，著手心頭便判。直趨無上菩提，一切是非莫管。』", "", '壬子五年（1012年）。', "", '癸丑六年（1013年）。', "", "重顯禪師參學北塔光祚禪師，得其道。", "", "重顯禪師是遂寧李氏之子，曾在荊渚一帶遊歷，以講經說法為業，無人能與其辯論。曾任太陽寺的典客，與客人討論趙州禪師的宗旨。當時有一位苦行僧，名叫韓大伯，相貌寒酸，侍立在旁，總是偷偷發笑離去。客人走後，重顯禪師責備他說：『我與客人談話，你笑什麼？』韓大伯回答說：『笑知客您的智慧眼未正，擇法不明。』重顯禪師問：『有什麼說法嗎？』韓大伯用偈語回答說：『一兔橫身當古路，蒼鷹才見便生擒。後來獵犬無靈性，空向枯樁舊處尋。』重顯禪師暗自感到驚異，與他結為朋友。後來北遊到復州北塔，參拜光祚禪師，便問道：『不起一念，云何有過？』光祚禪師叫重顯禪師走近前來，重顯禪師才走近，光祚禪師就用拂子朝他口上打去。重顯禪師想要開口，光祚禪師又打。重顯禪師豁然開悟，留在北塔五年，盡得光祚禪師的禪法。", "", '甲寅七年（1014年）。', "", '乙卯八年（1015年）。', "", '丙辰九年（1016年）。', "", '丁巳天禧元年（1017年）。', "", "楚圓禪師接受祖師的記囑，前往洞山擔任第一座。", "", "楚圓禪師服役七年後，與守芝等人告別祖師。祖師說：『這次出行不可以按戒臘來推舉，聽我的偈語：天無頭，吉州城外起戈矛。將軍匹馬林下過，員州城裡鬧啾啾。』楚圓禪師立刻走了出去。" ], "english_translations": [ "English version:", "Studying the affairs of the border.", "", "Layman Li Zunxu visited Zen Master Guyin (comprehended the Chan of Zen Master Jiecui. Among laymen, none was like Li Zunxu, hence this record).", "", "Commandant Li Zunxu visited Zen Master Guyin Cong, inquiring about matters of mountain dwelling practice. Zen Master Cong cited Zen Master Jingshan Qin's response to Cui Zhao Gong: 'Leaving home is a matter for great heroes, not something generals and ministers can do.' Upon hearing this, Li Zunxu had a great enlightenment and composed a verse: 'To study the Way, one must be an iron man, making decisions decisively in one's heart. Go straight to unsurpassed Bodhi, and pay no heed to right and wrong.'", "", "Renzi Year 5 (1012).", "", "Guichou Year 6 (1013).", "", "Zen Master Chongxian studied with Zen Master Beita Zuo and attained his Way.", "", "Zen Master Chongxian was a son of the Li family of Suining, wandering in the Jingzhu area, lecturing on scriptures. None could rival his eloquence. He once served as the receptionist at Taiyang Temple, discussing the principles of Zen Master Zhaozhou with a guest. At that time, there was an ascetic named Han Dabo, with a poor appearance, standing by. He would secretly laugh and leave. After the guest left, Zen Master Chongxian rebuked him, saying, 'I was talking with the guest, why were you laughing?' Han Dabo replied, 'I laugh at the receptionist's uncorrected wisdom eye, and unclear selection of Dharma.' Zen Master Chongxian asked, 'Is there any explanation?' Han Dabo replied with a verse: 'A rabbit lies across the ancient road, a goshawk sees it and captures it immediately. Later hunting dogs have no spiritual nature, and search in vain at the old stump.' Zen Master Chongxian was secretly surprised and befriended him. Later, he traveled north to Beita in Fuzhou, and paid respects to Zen Master Guangzuo, asking, 'Without arising a single thought, how can there be fault?' Zen Master Guangzuo called Zen Master Chongxian to come closer. As soon as Zen Master Chongxian approached, Zen Master Guangzuo struck him on the mouth with a whisk. Zen Master Chongxian tried to open his mouth, and Zen Master Guangzuo struck him again. Zen Master Chongxian suddenly became enlightened, stayed at Beita for five years, and fully attained Zen Master Guangzuo's Chan.", "", "Jia Yin Year 7 (1014).", "", "Yi Mao Year 8 (1015).", "", "Bing Chen Year 9 (1016).", "", "Ding Si Tianxi Year 1 (1017).", "", "Zen Master Chuyuan received the ancestral instruction to go to Dongshan as the first seat.", "", "Zen Master Chuyuan served for seven years. He and Shouzhi and others bid farewell to the Patriarch. The Patriarch said, 'This journey cannot be determined by seniority. Listen to my verse: Heaven has no head, outside Jizhou city, spears and halberds rise. A general passes under the forest on a single horse, in Yuanzhou city, there is a noisy clamor.' Zen Master Chuyuan immediately went out." ] }
班曰。楚圓何人敢。受和尚如此記莂。祖囑之曰。吾在先師處親證三昧。汝今已得。宜往南方大興吾道。先是祖謂圓曰。我遍參雲門兒孫。特以未見聰為恨。圓以母老。乃辭祖歸筠州。于路訪唐明嵩。與楊億李遵勖機語投契。尋造洞山。聰升堂請居第一座。
安隱忍曰。汾州參善知識者七十一人。猶以不見聰老為恨。慈明已悟出情之道。又依聰三年。可謂朝宗百川。故為當世仰重如此。
戊午二年。
禪師守芝住大愚。
芝自受汾陽心印。辭游南方。住高安大愚。僧問如何是佛。芝曰。鋸解稱錘。
禪師重顯出世翠峰。
顯自得法智門。乃復遍參洞山大龍南嶽大愚諸宗匠。初學士曾會。與顯厚善。相值淮上。問顯何之。顯曰。將游錢塘。絕西興。登天臺雁蕩。會曰。靈隱天下勝處。珊禪師吾故人。以書薦顯。顯至靈隱三年。陸沉眾中。俄會奉使浙西。訪顯于靈隱。無識之者。時堂中僧千餘。使吏檢床歷物色乃至。會問向所附書。顯袖納之曰。公意勤。然行腳人於世無求。敢希薦達哉。會大笑。珊奇之。吳江翠峰虛席。舉顯出世。燒香法嗣北塔。
神鼎諲說法智度。
諲住神鼎。枯淡無比。一朽木床。夜則諲坐其上。三十輩環聽其誨。智度寺沙門本延謁諲夜語。還謂
【現代漢語翻譯】 現代漢語譯本： 班（Ban）說：『楚圓（Chu Yuan）是什麼人，敢於接受和尚如此的記莂（jì bié，預言）？』祖（指某位禪宗祖師）囑咐他說：『我在先師處親自證悟了三昧（sān mèi，佛教中的一種定境）。你現在已經得到了，應該前往南方，大力弘揚我的道法。』先前，祖對圓（Yuan）說：『我遍參雲門（Yunmen）的兒孫，特別遺憾沒有見到聰（Cong）。』圓（Yuan）因為母親年老，於是辭別祖師，返回筠州（Junzhou）。在路上拜訪了唐明嵩（Tang Mingsong），與楊億（Yang Yi）、李遵勖（Li Zunxu）的機鋒對話非常投契。不久後到達洞山（Dongshan），聰（Cong）升座，請圓（Yuan）擔任第一座。
安隱忍（An Yinren）說：『汾州（Fenzhou）參訪善知識的人有七十一人，仍然以沒有見到聰老（Cong Lao）為遺憾。慈明（Ciming）已經領悟了超出情識的道理，又依止聰（Cong）三年，可以說是百川歸海。所以被當世如此仰慕和尊重。』
戊午二年（1018年）。
禪師守芝（Shou Zhi）住持大愚（Dayu）。
芝（Zhi）自從接受汾陽（Fenyang）的心印，辭別遊歷南方，住持高安（Gao'an）的大愚（Dayu）。僧人問：『如何是佛？』芝（Zhi）說：『鋸解稱錘。』
禪師重顯（Chong Xian）出世翠峰（Cuifeng）。
顯（Xian）自從在智門（Zhimen）得法，於是又遍參洞山（Dongshan）、大龍（Dalong）、南嶽（Nanyue）、大愚（Dayu）等諸位宗匠。當初學士曾會（Zeng Hui），與顯（Xian）關係很好，在淮上相遇。問顯（Xian）要去哪裡。顯（Xian）說：『將要遊歷錢塘（Qiantang），經過西興（Xixing），登上天臺（Tiantai）、雁蕩（Yandang）。』曾會（Zeng Hui）說：『靈隱（Lingyin）是天下勝地，珊禪師（Shan Chanshi）是我的老朋友，我寫信推薦你。』顯（Xian）到靈隱（Lingyin）三年，默默無聞。不久曾會（Zeng Hui）奉命出使浙西（Zhexi），到靈隱（Lingyin）拜訪顯（Xian），沒有人認識他。當時堂中僧人一千多人，使者的官吏檢查床位名冊尋找，最終找到了。曾會（Zeng Hui）問起先前附上的書信，顯（Xian）把它藏在袖子里說：『您的好意我領了，然而行腳僧對世間沒有所求，怎敢希望您推薦呢？』曾會（Zeng Hui）大笑。珊禪師（Shan Chanshi）覺得他很奇特。吳江（Wujiang）翠峰（Cuifeng）空缺，推舉顯（Xian）出世，燒香繼承北塔（Beita）的法脈。
神鼎諲（Shen Ding Yin）說法智度（Zhi Du）。
諲（Yin）住持神鼎（Shending），生活枯燥清淡到了極點。一張朽木床，夜晚諲（Yin）就坐在上面，三十個輩分的僧人環繞聽他教誨。智度寺（Zhi Du Si）的沙門本延（Ben Yan）拜謁諲（Yin），夜裡談話，回去后說：
English version: Ban said: 'Who is Chu Yuan that he dares to receive such a prediction from the monk?' The Ancestor (referring to a Zen ancestor) instructed him: 'I personally realized samadhi (sān mèi, a state of meditative absorption in Buddhism) at my late teacher's place. You have now attained it, and you should go to the South to vigorously promote my Dharma.' Previously, the Ancestor said to Yuan: 'I have visited all the descendants of Yunmen, and I particularly regret not having met Cong.' Yuan, because his mother was old, bid farewell to the Ancestor and returned to Junzhou. On the way, he visited Tang Mingsong, and his exchanges with Yang Yi and Li Zunxu were very congenial. Soon after, he arrived at Dongshan, and Cong ascended the seat and invited Yuan to be the first seat.
An Yinren said: 'Among the seventy-one people who visited good teachers in Fenzhou, they still regretted not seeing Old Man Cong. Ciming has already understood the principle of transcending emotions, and he also relied on Cong for three years, which can be said to be like hundreds of rivers flowing into the sea. Therefore, he is so admired and respected by the world.'
The second year of Wuwu (1018 AD).
Zen Master Shou Zhi resided at Dayu.
Zhi, since receiving the mind-seal of Fenyang, bid farewell and traveled to the South, residing at Dayu in Gao'an. A monk asked: 'What is Buddha?' Zhi said: 'Sawing apart a steelyard weight.'
Zen Master Chong Xian emerged into the world at Cuifeng.
Xian, since obtaining the Dharma at Zhimen, then widely visited various masters such as Dongshan, Dalong, Nanyue, and Dayu. Initially, the scholar Zeng Hui had a good relationship with Xian, and they met on the Huai River. He asked Xian where he was going. Xian said: 'I am going to travel to Qiantang, passing through Xixing, and climbing Tiantai and Yandang.' Zeng Hui said: 'Lingyin is a famous place in the world, and Zen Master Shan is my old friend. I will write a letter to recommend you.' Xian stayed at Lingyin for three years, remaining unnoticed among the crowd. Soon after, Zeng Hui was sent as an envoy to Western Zhejiang and visited Xian at Lingyin, but no one recognized him. At that time, there were over a thousand monks in the hall, and the envoy's officials checked the bed registers to find him, and eventually they did. Zeng Hui asked about the letter he had previously attached, and Xian hid it in his sleeve, saying: 'I appreciate your kindness, but a traveling monk has no desires in the world, how dare I hope for your recommendation?' Zeng Hui laughed loudly. Zen Master Shan found him remarkable. The position at Cuifeng in Wujiang was vacant, and they recommended Xian to emerge into the world, burning incense to inherit the Dharma lineage of Beita.
Shending Yin preached the Dharma at Zhidusi (Zhi Du Si).
Yin, residing at Shending, lived an extremely simple and austere life. He had a rotten wooden bed, and at night Yin would sit on it, with thirty generations of monks surrounding him to listen to his teachings. The Shramana Ben Yan of Zhidusi visited Yin and spoke with him at night, and upon returning, he said:
【English Translation】 Ban said: 'Who is Chu Yuan that he dares to receive such a prediction from the monk?' The Ancestor (referring to a Zen ancestor) instructed him: 'I personally realized samadhi (sān mèi, a state of meditative absorption in Buddhism) at my late teacher's place. You have now attained it, and you should go to the South to vigorously promote my Dharma.' Previously, the Ancestor said to Yuan: 'I have visited all the descendants of Yunmen, and I particularly regret not having met Cong.' Yuan, because his mother was old, bid farewell to the Ancestor and returned to Junzhou. On the way, he visited Tang Mingsong, and his exchanges with Yang Yi and Li Zunxu were very congenial. Soon after, he arrived at Dongshan, and Cong ascended the seat and invited Yuan to be the first seat.
An Yinren said: 'Among the seventy-one people who visited good teachers in Fenzhou, they still regretted not seeing Old Man Cong. Ciming has already understood the principle of transcending emotions, and he also relied on Cong for three years, which can be said to be like hundreds of rivers flowing into the sea. Therefore, he is so admired and respected by the world.'
The second year of Wuwu (1018 AD).
Zen Master Shou Zhi resided at Dayu.
Zhi, since receiving the mind-seal of Fenyang, bid farewell and traveled to the South, residing at Dayu in Gao'an. A monk asked: 'What is Buddha?' Zhi said: 'Sawing apart a steelyard weight.'
Zen Master Chong Xian emerged into the world at Cuifeng.
Xian, since obtaining the Dharma at Zhimen, then widely visited various masters such as Dongshan, Dalong, Nanyue, and Dayu. Initially, the scholar Zeng Hui had a good relationship with Xian, and they met on the Huai River. He asked Xian where he was going. Xian said: 'I am going to travel to Qiantang, passing through Xixing, and climbing Tiantai and Yandang.' Zeng Hui said: 'Lingyin is a famous place in the world, and Zen Master Shan is my old friend. I will write a letter to recommend you.' Xian stayed at Lingyin for three years, remaining unnoticed among the crowd. Soon after, Zeng Hui was sent as an envoy to Western Zhejiang and visited Xian at Lingyin, but no one recognized him. At that time, there were over a thousand monks in the hall, and the envoy's officials checked the bed registers to find him, and eventually they did. Zeng Hui asked about the letter he had previously attached, and Xian hid it in his sleeve, saying: 'I appreciate your kindness, but a traveling monk has no desires in the world, how dare I hope for your recommendation?' Zeng Hui laughed loudly. Zen Master Shan found him remarkable. The position at Cuifeng in Wujiang was vacant, and they recommended Xian to emerge into the world, burning incense to inherit the Dharma lineage of Beita.
Shending Yin preached the Dharma at Zhidusi (Zhi Du Si).
Yin, residing at Shending, lived an extremely simple and austere life. He had a rotten wooden bed, and at night Yin would sit on it, with thirty generations of monks surrounding him to listen to his teachings. The Shramana Ben Yan of Zhidusi visited Yin and spoke with him at night, and upon returning, he said:
郡守曰。諲公所謂本色老宿。惜陸沉山中。郡以禮請開法。諲辭不得。乃升座說法。道俗歡呼。得未曾有。於是諲名聲普聞。
己未三年。
庚申四年。
禪師楚圓開法南源。
圓在洞山首眾三年。辭去游仰山。楊億以書抵宜春守黃宗旦。請開法南源。
禪師法遠至太陽受祖付託(遠來太陽。關係洞宗法脈。故書至。喜之之詞也)。
遠初謁三交嵩。次謁汾州。次謁葉縣省受記莂。天禧中游襄漢。至郢州太陽。與祖機語相契。祖會下有承剖兩衲子。皆先卒。祖嘆無可繼洞宗者。欲囑累遠以大法。遠以業有師承辭。祖曰。吾老矣。洞上一宗。遂竟無人耶。以平生所著直裰皮履示之。遠曰。當爲持此衣履。求人付之。如何。祖囑記曰。他日果得人。出吾偈為證。偈曰。楊廣山前草。憑君待價烹。異苗翻茂處。深密固靈根。書其尾云。得法者。潛眾十年。方可闡揚。遠拜受辭去。
鶴林門曰。太陽嚴以清佛祖之源。遠公厚以護佛祖之統。余嘗嘆二老。當失常處變之際。各有精微深遠之意。存乎其間。以匡法門。非太陽不啟遠公之篤義。非遠公不副太陽之重託。故其高風峻德。至今存焉。嗚呼。古人之心。誠難及也。代之一字。古人以之絕濫。今人以之開濫。相去不天淵哉。
【現代漢語翻譯】 現代漢語譯本：郡守說：『諲公真是一位本色的老修行，可惜隱居在山中。』郡里以禮相請他開壇說法。諲公推辭不掉，於是升座說法，在場的僧人和俗人都歡欣鼓舞，覺得前所未有。從此，諲公的名聲廣為流傳。
己未三年（1019年）。
庚申四年（1020年）。
禪師楚圓在南源開壇說法。
楚圓在洞山寺擔任首座三年，辭別后前往仰山。楊億寫信給宜春郡守黃宗旦，請楚圓禪師在南源開壇說法。
禪師法遠在太陽寺接受祖師的付託（法遠來到太陽寺，關係到洞宗的法脈，所以記載這件事，表達喜悅之情）。
法遠最初拜見三交嵩禪師，然後拜見汾州禪師，又拜見葉縣省禪師，接受印可。天禧年間（1017年-1021年）遊歷襄漢一帶，到達郢州太陽寺。與祖師的機鋒言語非常契合。祖師門下有兩位能繼承衣缽的僧人，都先後去世了。祖師嘆息說沒有人可以繼承洞宗的法脈了，想要把大法囑託給法遠。法遠因為自己有師承而推辭。祖師說：『我老了，難道洞山一宗，最終要沒有人了嗎？』於是把平生所穿的直裰（僧衣）和皮履（鞋子）展示給他。法遠說：『我應當為您保管這些衣履，尋找合適的人來交付，怎麼樣？』祖師囑咐並記錄說：『他日如果真的得到傳人，拿出我的偈語作為憑證。』偈語說：『楊廣山前的草，憑你等待時機烹煮。奇異的苗裔在翻耕后茂盛生長，深藏的秘密是堅固的靈根。』在偈語的末尾寫道：『得法的人，潛藏十年，才可以闡揚佛法。』法遠拜受后辭別離去。
鶴林禪師說：太陽禪師以清正來端正佛祖的源頭，法遠禪師以厚道來守護佛祖的統緒。我曾經讚歎這兩位老禪師，在失去常態、發生變故的時候，各自有精微深遠的用意存在其中，用來匡正佛法。如果不是太陽禪師，就不能啓發法遠禪師的篤實大義；如果不是法遠禪師，就不能不辜負太陽禪師的重託。所以他們高尚的品格和嚴峻的德行，至今還存在。唉！古人的用心，實在難以企及啊。古代用『代』這個字，是爲了杜絕濫用；現在的人用『代』這個字，是爲了開啟濫用。兩者相差不是天淵之別嗎？
【English Translation】 English version: The prefect said, 'Venerable Yin is truly an authentic old practitioner, it's a pity he is hidden in the mountains.' The prefecture respectfully invited him to open the Dharma assembly. Venerable Yin could not refuse, so he ascended the seat to preach the Dharma. The monks and laypeople present were overjoyed, feeling it was unprecedented. From then on, Venerable Yin's reputation spread far and wide.
The third year of Jiwei (1019).
The fourth year of Gengshen (1020).
Chan Master Chuyuan opened the Dharma assembly at Nanyuan.
Chuyuan served as the head monk at Dongshan Temple for three years, then resigned to travel to Yangshan. Yang Yi wrote a letter to Huang Zongdan, the prefect of Yichun, requesting that Chan Master Chuyuan open the Dharma assembly at Nanyuan.
Chan Master Fayuan received the ancestral entrustment at Taiyang Temple (Fayuan's arrival at Taiyang Temple is related to the Dharma lineage of the Caodong school, hence this record expresses joy).
Fayuan initially visited Zen Master Sanjiao Song, then visited Zen Master Fenzhou, and then visited Zen Master Yexian Sheng, receiving his recognition. During the Tianxi era (1017-1021), he traveled to the Xianghan area and arrived at Taiyang Temple in Yingzhou. His interactions with the ancestral teacher were perfectly aligned. The ancestral teacher had two monks who could inherit his mantle, but both had passed away. The ancestral teacher lamented that there was no one to inherit the Dharma lineage of the Caodong school and wanted to entrust the great Dharma to Fayuan. Fayuan declined because he had his own teacher and lineage. The ancestral teacher said, 'I am old, will the Caodong school ultimately have no one?' Then he showed Fayuan the straight robe (monk's robe) and leather shoes he had worn throughout his life. Fayuan said, 'I should keep these robes and shoes for you and find a suitable person to hand them over to, how about that?' The ancestral teacher instructed and recorded: 'If a successor is truly found in the future, present my verse as proof.' The verse says: 'The grass in front of Yangguang Mountain, rely on you to wait for the opportunity to cook it. Strange seedlings grow luxuriantly after plowing, the hidden secret is a firm spiritual root.' At the end of the verse, it was written: 'The one who obtains the Dharma, remain hidden for ten years before expounding the Dharma.' Fayuan bowed and took his leave.
Chan Master Helin said: Zen Master Taiyang used purity to rectify the source of the Buddhas and ancestors, and Chan Master Fayuan used kindness to protect the lineage of the Buddhas and ancestors. I once praised these two old Chan masters, that in times of abnormality and change, each had subtle and profound intentions within them, to rectify the Dharma. If it were not for Zen Master Taiyang, Fayuan's sincere righteousness could not have been inspired; if it were not for Chan Master Fayuan, he would not have lived up to Zen Master Taiyang's great trust. Therefore, their noble character and strict virtue still exist today. Alas! The intentions of the ancients are truly difficult to match. The ancients used the word 'substitute' to prevent abuse; people today use the word 'substitute' to initiate abuse. Is the difference not as great as heaven and earth?
祥符蔭曰。古今人不相及。時為之也。古人灼見法運污隆之際。不妨嚴以杜其濫。今人誠有見於接續之重。故不得不代以存其脈。總之從法道起見。而無庸心於其間也。
辛酉五年。
臺宗法師省常往生凈土。
常字造微。淳化中住昭慶。慕廬山之風。易蓮社以凈行。與士大夫結凈行社。丞相王旦為之首。一時公卿牧伯。百二十人。比邱千人。皆稱凈行社弟子。正月日端坐唸佛。有頃。厲聲曰。佛來也。泊然而化。眾見地皆金色。移時方沒。
壬戌乾興元年。
臺宗法師孤山法惠智圓寂。
圓字無外。號中庸子。又稱潛夫。傳臺宗于奉先清。居西湖孤山。與處士林和靖為友。王欽若出撫錢塘。慈雲遣使邀圓同迓之。圓笑謂使者曰。錢塘境上。且駐卻一僧。蚤嬰瘵疾。又號病夫。講道吟詠未嘗倦。預誡門人曰。吾歿后。毋厚葬我。毋建塔以誣我。毋謁有位求銘。以虛美我。宜以陶器二合而瘞之。立石志名字年月而已。二月十七日寂。壽四十七。門人如所誡。后十五年。積雨山頹。門人啟視陶器。肉身不壞。爪發俱長。乃更襲新衣。而重瘞之。撰著甚富。謚法惠大師。
仁宗(名禎在位四十一年)。
仁宗癸亥天聖元年。
南源圓訪神鼎。
圓居南源
【現代漢語翻譯】 現代漢語譯本： 祥符年間（1008-1016）的蔭補官員說：『古人和今人所處的時代不同，所以處理方式也不同。古人洞察到佛法衰落的開端，所以不妨嚴格地禁止濫用。今人確實看到了接續佛法的重要性，所以不得不代替古人來延續佛法的命脈。總而言之，一切都應從佛法的角度出發，而不要摻雜個人的私心。』
辛酉年（具體年份需要根據上下文確定）。
臺宗法師省常往生凈土。
省常，字造微，淳化年間（990-994）住在昭慶寺。他仰慕廬山的風氣，將蓮社改為凈行社。與士大夫結成凈行社，丞相王旦擔任社長。當時，公卿和地方長官等一百二十人，以及比丘一千人，都自稱是凈行社的弟子。正月某日，省常端坐唸佛。過了一會兒，他大聲說：『佛來了！』然後安詳地去世。眾人看到地面都變成了金色，過了一段時間才消失。
壬戌年乾興元年（1022）。
臺宗法師孤山法惠智圓寂。
智圓，字無外，號中庸子，又稱潛夫。他在奉先清那裡學習臺宗。居住在西湖孤山，與隱士林和靖是朋友。王欽若出任杭州長官時，慈雲派人邀請智圓一同迎接他。智圓笑著對使者說：『在錢塘境內，且讓一個僧人止步吧。我早年就患有癆病，又號稱病夫。』他講經說法和吟詩作賦從未感到厭倦。他預先告誡門人說：『我死後，不要厚葬我，不要建塔來欺騙我，不要去拜訪有權勢的人來求寫墓誌銘，用虛假的讚美來美化我。應該用兩個陶罐合在一起埋葬我，立一塊石頭，刻上名字和年月就可以了。』二月十七日去世，享年四十七歲。門人按照他的遺囑辦理。十五年後，因為連日下雨導致山體崩塌，門人打開陶罐檢視，發現他的肉身沒有腐壞，指甲和頭髮都長長了。於是，他們給他換上新的衣服，重新埋葬了他。他的著作非常豐富，謚號為法惠大師。
仁宗（趙禎）（1022-1063在位四十一年）。
仁宗癸亥年天聖元年（1023）。
南源圓拜訪神鼎。
圓住在南源
【English Translation】 English version: A Yin official during the Xiangfu era (1008-1016) said: 'The ancients and modern people live in different times, so the handling methods are also different. The ancients keenly saw the beginning of the decline of the Dharma, so it is okay to strictly prohibit abuse. Modern people do see the importance of continuing the Dharma, so they have to replace the ancients to continue the lifeline of the Dharma. In short, everything should be based on the Dharma, and no personal selfishness should be mixed in.'
The year of Xinyou (the specific year needs to be determined according to the context).
Master Shengchang of the Tiantai school was reborn in the Pure Land.
Shengchang, styled Zaowei, lived in Zhaoqing Temple during the Chunhua period (990-994). He admired the atmosphere of Mount Lu, and changed the Lotus Society to the Pure Practice Society (凈行社). He formed the Pure Practice Society with scholar-officials, and Prime Minister Wang Dan served as the president. At that time, one hundred and twenty dukes, ministers, and local officials, as well as one thousand Bhikkhus, all claimed to be disciples of the Pure Practice Society. On a certain day in January, Shengchang sat upright and recited the Buddha's name. After a while, he said loudly: 'The Buddha is coming!' Then he passed away peacefully. The crowd saw that the ground had turned golden, and it disappeared after a while.
The year of Renxu, the first year of Qianxing (1022).
Master Gu Shan Fa Hui Zhiyuan of the Tiantai school passed away.
Zhiyuan, styled Wuwai, named Zhongyongzi, also known as Qianfu. He studied the Tiantai school with Fengxian Qing. He lived in Gushan (孤山) in West Lake, and was friends with the hermit Lin Hejing. When Wang Qinruo took office as the governor of Hangzhou, Ciyun sent someone to invite Zhiyuan to greet him together. Zhiyuan smiled and said to the messenger: 'In the territory of Qiantang, let a monk stop. I suffered from tuberculosis in my early years, and I am also known as a sick man.' He never tired of lecturing on scriptures and composing poems. He warned his disciples in advance: 'After I die, do not bury me thickly, do not build a pagoda to deceive me, do not visit powerful people to ask for an epitaph, and use false praise to beautify me. You should bury me with two pottery jars put together, and erect a stone with my name and year on it.' He passed away on February 17th, at the age of forty-seven. The disciples followed his will. Fifteen years later, due to continuous rain causing the mountain to collapse, the disciples opened the pottery jars to check and found that his body had not decayed, and his nails and hair had grown. So, they changed him into new clothes and reburied him. His writings are very rich, and he was posthumously named Master Fa Hui.
Emperor Renzong (Zhao Zhen) (reigned for forty-one years, 1022-1063).
The year of Guihai, the first year of Tiansheng of Emperor Renzong (1023).
Nanyuan Yuan visited Shending.
Yuan lived in Nanyuan
三年棄去。訪神鼎諲。諲望尊一時。衲子非人類精奇。無敢登其門者。住山三十年。門弟子氣吞諸方。圓髮長不剪。獘衣楚音。通謁稱法侄。一眾大笑。諲遣童子問。長老誰之嗣。圓仰視屋曰。親見汾陽來。諲杖而出。顧見頎然。問曰。汾州有西河師子是否。圓指其後絕叫曰。屋倒矣。童子返走。諲回顧相矍鑠。圓地坐脫只履而視之。諲忘所問。又失圓所在。圓徐起整衣。且行且語曰。見面不如聞名。遂去。諲遣人追之不可。嘆曰。汾州乃有此兒耶。自是名重叢林。
翠峰顯移住雪竇。
曾會守四明。延顯住雪竇。既至。宗風大振。天下龍蟠鳳逸衲子。爭集座下。號雲門中興。
臨濟第六世汾州祖示寂。
龍德府尹李侯請主承天。使三反不赴。使者受罰。復至曰。必欲俱往。不然。有死而已。祖笑曰。老病業已不出山。借往。當先后之。何必俱耶。使曰。師諾則先後惟所擇。祖乃令設饌。且俶裝告眾曰。老僧去也。誰人隨得。一僧出曰。某甲隨得。祖曰。汝日行幾里。僧曰。五十里。祖曰。汝隨我不得。又一僧出曰。某甲隨得。祖曰。汝日行幾里。僧曰。七十里。祖曰。汝也隨我不得。侍者出曰。某甲隨得。但和尚到處。某甲即到。祖曰。汝卻隨得老僧。言訖。謂侍者曰。吾先行矣。停箸而
【現代漢語翻譯】 現代漢語譯本 三年後他離開了那裡，去拜訪神鼎諲（一位德高望重的僧人）。神鼎諲當時聲望很高，一般的僧人因為自己不夠優秀，沒有人敢去拜訪他。他在山裡住了三十年，他的弟子們氣勢壓倒各方。圓發（指頭髮）長了也不剪，穿著破舊的衣服，用楚地的口音，通報拜見時自稱是法侄（弟子）。眾人大笑。諲派童子去問：『長老是哪位祖師的嗣法弟子？』圓抬頭看著屋頂說：『親眼見過汾陽（汾陽善昭禪師）。』諲拄著枴杖出來，看到圓身材高大，問道：『汾州（地名）有西河師子（比喻有才能的人）嗎？』圓指著他的身後大叫：『屋子要倒了！』童子跑回去報告。諲回頭看，兩人互相看著，圓坐在地上，脫下一隻鞋子看著。諲忘記了要問什麼，也找不到圓在哪裡。圓慢慢起身整理衣服，邊走邊說：『見面不如聞名。』於是離開了。諲派人去追趕，沒有追上，嘆息說：『汾陽竟然有這樣的弟子啊！』從此，圓的名聲在叢林中更加重要。
翠峰顯（僧人法號）移居到雪竇寺。
曾會（僧人法號）在四明（地名）做官時，邀請顯（翠峰顯）住持雪竇寺。顯到任后，宗風大振，天下的傑出僧人爭相聚集在他的座下，被稱為雲門宗的中興。
臨濟宗第六代汾州祖（汾陽善昭禪師）圓寂。
龍德府尹李侯請汾州祖（汾陽善昭禪師）去主持承天寺，派了三次使者他都沒有答應。使者受到懲罰，再次來到說：『一定要一起去，不然，只有一死了。』汾州祖笑著說：『我老了病了已經不出山了，如果借我去，應當有先有後，何必一起去呢？』使者說：『師父您答應了，那麼先後就由您選擇。』汾州祖於是讓人準備飯菜，並且收拾行裝告訴大家說：『老僧要走了，誰能跟得上？』一個僧人出來說：『我能跟得上。』汾州祖問：『你一天能走多少里？』僧人說：『五十里。』汾州祖說：『你跟不上我。』又一個僧人出來說：『我能跟得上。』汾州祖問：『你一天能走多少里？』僧人說：『七十里。』汾州祖說：『你也跟不上我。』侍者出來說：『我能跟得上，只要和尚您到哪裡，我就到哪裡。』汾州祖說：『你才能跟得上老僧。』說完，對侍者說：『我先走了。』放下筷子就圓寂了。
【English Translation】 English version Three years later, he left there and visited Shinding Yin (a highly respected monk). Shinding Yin was highly esteemed at the time, and ordinary monks, feeling inadequate, dared not visit him. He had lived in the mountains for thirty years, and his disciples' aura overwhelmed all directions. Yuan's hair was long and uncut, he wore tattered clothes, spoke with a Chu accent, and when announcing his visit, he called himself a 'legal nephew' (disciple). Everyone laughed. Yin sent a boy to ask: 'Which patriarch is the elder a successor of?' Yuan looked up at the roof and said: 'I personally saw Fenyang (Zen Master Shanshao of Fenyang).' Yin came out with a staff, saw Yuan's tall stature, and asked: 'Does Fenzhou (place name) have a 'Lion of the West River' (metaphor for a talented person)?' Yuan pointed behind him and shouted: 'The house is collapsing!' The boy ran back to report. Yin looked back, and they stared at each other. Yuan sat on the ground, took off one shoe, and looked at it. Yin forgot what he wanted to ask and could not find Yuan. Yuan slowly got up, tidied his clothes, and said as he walked: 'Meeting is not as good as hearing the name.' Then he left. Yin sent people to chase him, but they could not catch up. He sighed and said: 'Fenyang actually has such a disciple!' From then on, Yuan's reputation became even more important in the monastic community.
Cuifeng Xian (monk's Dharma name) moved to Xue Dou Temple.
When Zeng Hui (monk's Dharma name) was an official in Siming (place name), he invited Xian (Cuifeng Xian) to be the abbot of Xue Dou Temple. After Xian arrived, the sect's style greatly flourished, and outstanding monks from all over the world gathered under his seat, and he was called the restorer of the Yunmen sect.
The sixth generation of the Linji sect, Patriarch Fenzhou (Zen Master Shanshao of Fenyang), passed away.
Li Hou, the governor of Longde Prefecture, invited Patriarch Fenzhou (Zen Master Shanshao of Fenyang) to preside over Cheng Tian Temple, but he refused three times. The messenger was punished and came again, saying: 'We must go together, otherwise, I will die.' Patriarch Fenzhou smiled and said: 'I am old and sick and no longer leave the mountain. If I borrow myself to go, there should be a sequence, why must we go together?' The messenger said: 'If the master agrees, then the sequence is your choice.' Patriarch Fenzhou then had food prepared and, packing his bags, told everyone: 'The old monk is leaving, who can keep up?' A monk came out and said: 'I can keep up.' Patriarch Fenzhou asked: 'How many li can you walk in a day?' The monk said: 'Fifty li.' Patriarch Fenzhou said: 'You cannot keep up with me.' Another monk came out and said: 'I can keep up.' Patriarch Fenzhou asked: 'How many li can you walk in a day?' The monk said: 'Seventy li.' Patriarch Fenzhou said: 'You also cannot keep up with me.' The attendant came out and said: 'I can keep up, wherever the master goes, I will go.' Patriarch Fenzhou said: 'You can keep up with the old monk.' After saying that, he said to the attendant: 'I will go first.' He put down his chopsticks and passed away.
逝。侍者即立化。阇維。收舍利起塔。
宗統編年卷之十九 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之二十
臨濟第七世祖
諱楚圓。全州清湘李氏子。嗣汾陽。
仁宗甲子天聖二年。
臨濟第七世潭州石霜慈明祖嗣宗統(一十七年)。
祖住道吾禪師方會佐之。
定林沙門本延。有道行。雅為士大夫所信敬。神鼎對延稱祖知見。可興臨濟。會道吾虛席。延白郡守請主之。法令嚴肅。忘軀為法者集焉。自南源徙道吾。及石霜。會皆佐之總院事。上堂曰。一喝分賓主。照用一時行。要會個中意。日午打三更。遂喝一喝曰。且道是賓是主。還有分得者么。若也分得。朝打三千。暮打八百。若也未能。老僧失利。
乙丑三年。
丙寅四年。
丁卯五年。
曹洞宗第六世郢州大陽祖示寂。
七月十六日祖辭眾。又三日以偈寄王曙侍郎。停筆而化。年八十五。
考定(按洞宗第七世祖投子青。以熙寧六年還龍舒。道俗請住白雪海會寺。計其得法之歲。至此適十年。以符太陽之記。是投子青祖受法于浮山時。乃英宗治平初年也。即以是年紹統。從天聖五年至嘉祐八年癸卯。中間三十七年。洞上宗統闕焉。載
【現代漢語翻譯】 逝。侍者隨即圓寂。火化（阇維）。收集舍利建造佛塔。
《宗統編年》卷之十九 《卍新續藏》第 86 冊 No. 1600 《宗統編年》
《宗統編年》卷之二十
臨濟宗第七世祖
法諱楚圓（Chu Yuan），全州清湘人，姓李。是汾陽（Fen Yang）的嗣法弟子。
仁宗（Renzong）甲子年天聖二年（1024年）。
臨濟宗第七世潭州石霜慈明祖師繼承宗統（十七年）。
祖師住在道吾禪師（Dao Wu Chanshi）處，方會（Fang Hui）輔佐他。
定林寺的沙門本延（Ben Yan）有很高的道行，深受士大夫的信敬。神鼎（Shen Ding）對本延稱讚祖師的知見，認為可以振興臨濟宗。恰逢道吾禪寺住持之位空缺，本延稟告郡守，請祖師擔任住持。祖師制定了嚴肅的法規，那些爲了佛法而不顧自身安危的人都聚集到這裡。祖師從南源（Nan Yuan）遷到道吾禪寺，後來又到了石霜禪寺。方會一直輔佐他，總管寺院事務。祖師上堂說法時說：『一喝分清賓主，照用同時進行。想要領會其中的含義，就在正午時分打三更。』 於是大喝一聲，問道：『且說這是賓是主？還有能分得清的嗎？如果能分得清，早上打三千，晚上打八百。如果不能，老僧就虧本了。』
乙丑三年（1025年）。
丙寅四年（1026年）。
丁卯五年（1027年）。
曹洞宗第六世郢州大陽祖師圓寂。
七月十六日，祖師向大眾告別。又過了三天，寫了一首偈頌寄給王曙（Wang Shu）侍郎，停筆后就圓寂了，享年八十五歲。
考證：（根據記載，曹洞宗第七世祖投子青（Touzi Qing）在熙寧六年（1073年）回到龍舒（Longshu），當地的僧俗請他住持白雪海會寺。計算他得法的年份，到這時正好十年，與大陽祖師的記載相符。投子青祖師在浮山（Fushan）受法時，正值英宗（Yingzong）治平初年。就以那一年繼承宗統，從天聖五年（1027年）到嘉祐八年（1063年）癸卯年，中間三十七年，曹洞宗的宗統缺失了，記載到這裡。）
【English Translation】 Passed away. The attendant immediately entered into Samadhi and passed away. Cremated (Jia Wei). Collected the relics and built a pagoda.
Chronicle of the Lineage Transmission, Volume 19 Supplement to the Wan Xu Zang, Volume 86, No. 1600, Chronicle of the Lineage Transmission
Chronicle of the Lineage Transmission, Volume 20
The Seventh Ancestor of the Linji School
Named Chuyuan (楚圓), from the Li family of Qingxiang, Quanzhou. He was a Dharma heir of Fenyang (汾陽).
In the year Jiazi of the Renzong (仁宗) reign, the second year of Tiansheng (天聖) (1024).
The Seventh Ancestor of the Linji School, Ciming Zushi (慈明祖師) of Shishuang, Tanzhou, inherited the lineage (for seventeen years).
The Ancestor resided at Chan Master Daowu's (道吾禪師) monastery, assisted by Fang Hui (方會).
The Shramana Ben Yan (本延) of Dinglin Temple had profound virtue and was highly respected by the scholar-officials. Shending (神鼎) praised Ben Yan's understanding, saying it could revitalize the Linji School. Coincidentally, the position of abbot at Daowu Temple was vacant. Ben Yan reported to the prefect and requested the Ancestor to take the position. He established strict rules, and those who disregarded their own safety for the sake of the Dharma gathered there. The Ancestor moved from Nanyuan (南源) to Daowu Temple, and later to Shishuang Temple. Fang Hui always assisted him, overseeing the affairs of the monastery. The Ancestor said during an assembly: 'One shout distinguishes guest from host, illumination and function proceed simultaneously. To understand the meaning within, it's like striking the third watch at noon.' Then he shouted and asked: 'Tell me, is this guest or host? Is there anyone who can distinguish it? If you can distinguish it, I'll strike three thousand times in the morning and eight hundred times in the evening. If you cannot, the old monk will suffer a loss.'
The third year of Yichou (乙丑) (1025).
The fourth year of Bingyin (丙寅) (1026).
The fifth year of Dingmao (丁卯) (1027).
The Sixth Ancestor of the Caodong School, Dayang Zushi (大陽祖師) of Yingzhou, passed away.
On the sixteenth day of the seventh month, the Ancestor bid farewell to the assembly. Three days later, he sent a verse to Vice Minister Wang Shu (王曙), and after finishing writing, he passed away at the age of eighty-five.
Verification: (According to records, the Seventh Ancestor of the Caodong School, Touzi Qing (投子青), returned to Longshu (龍舒) in the sixth year of Xining (熙寧) (1073), and the local monks and laity requested him to reside at Baisue Haihui Temple. Calculating the year he received the Dharma, it was exactly ten years, which matches the record of Dayang Zushi. When Touzi Qing Zushi received the Dharma at Fushan (浮山), it was during the early years of the Zhiping reign of Emperor Yingzong (英宗). He inherited the lineage that year, from the fifth year of Tiansheng (天聖) (1027) to the year Guimao of the eighth year of Jiayou (嘉祐) (1063), a gap of thirty-seven years. The lineage transmission of the Caodong School is missing, and the record ends here.)
籍昭然。書以存信)。
戊辰六年。
性宗法師四明延慶法智知禮寂。
禮傳臺教於寶云通。住承天。遷延慶。學徒如林。日本國師遣使詢法要。撰指要妙宗二鈔。大悲懺儀。並金光明。普門諸記行世。學士楊億。駙馬李遵勖。薦錫紫衣師號。正月五日寂。
己巳七年。
祖受慈明師號並紫衣。
都尉李遵勖奏祖道行。賜徽號。及紫衣。
庚午八年。
法師子璇重振相宗于長水。
璇嘉禾人。從法師洪敏學楞嚴。至動靜二相。瞭然不生有省。聞瑯玡覺道風。趨參。值升座。遂問。清凈本然。云何忽生山河大地。覺抗聲曰。清凈本然。云何忽生山河大地。璇豁然了悟。擬留嗣之。覺謂曰。汝宗不振久矣。宜勵志扶持。以報佛恩。璇依教住長水。眾幾一千。以賢首宗旨。述楞嚴疏等行世。
禪師雲門下第四世瑞州洞山曉聰寂。
聰嗣文殊真。手植萬松于東嶺。而恒誦金剛般若經。山中人因名其嶺曰金剛。比部郎中許式。出守南昌。過蓮華峰。祥公謂曰。聰道者。雲門兒孫。人天眼目也。(聰遊方時。在云居作燈頭。因僧問泗洲大聖。因甚卻向揚州出見。聰曰。君子愛財。取之以道。祥公聞之。大驚曰。雲門兒孫猶在。中夜望雲居拜之)可往訪之。許
【現代漢語翻譯】 現代漢語譯本： （昭然的事蹟）記載得很清楚，書籍可以用來儲存信任。
戊辰六年（1068年）。
性宗法師，四明延慶法智知禮圓寂。
知禮在寶云寺傳授天臺宗的教義給通。住在承天寺，后遷往延慶寺，門下弟子眾多，像樹林一樣。日本國師派遣使者來詢問佛法的要義。他撰寫了《指要鈔》、《妙宗鈔》二書，以及《大悲懺儀》，還有《金光明經》、《普門品》等註解流傳於世。學士楊億、駙馬李遵勖推薦朝廷賜予他紫衣和法師的稱號。正月五日圓寂。
己巳七年（1069年）。
朝廷授予祖受慈明法師的稱號並賜予紫衣。
都尉李遵勖上奏祖受的德行，朝廷賜予徽號以及紫衣。
庚午八年（1070年）。
法師子璇在長水寺重新振興相宗。
子璇是嘉禾人，跟隨法師洪敏學習《楞嚴經》，對於動靜二相，瞭然於心，有所領悟。聽說瑯玡覺（瑯玡覺禪師）的道風，前去參拜。正趕上覺禪師升座說法，於是問道：『清凈本然，為何忽然產生山河大地？』覺禪師大聲說：『清凈本然，為何忽然產生山河大地？』子璇豁然開悟，想要留下繼承他的衣缽。覺禪師對他說：『你的宗派衰落很久了，應該努力扶持，以報答佛恩。』子璇聽從教誨，住在長水寺，門下弟子將近一千人，以賢首宗的宗旨，著述《楞嚴疏》等書流傳於世。
禪師雲門宗下第四世瑞州洞山曉聰圓寂。
曉聰繼承了文殊真（文殊真禪師）的衣缽，親手在東嶺種植萬棵松樹，並且經常誦讀《金剛般若經》，山中的人因此將這座山嶺命名為金剛嶺。比部郎中許式，出任南昌太守，路過蓮華峰，祥公對他說：『曉聰道者，是雲門宗的後代，是人天眼目啊。（曉聰遊方的時候，在云居寺做燈頭，因為有僧人問：泗洲大聖，為什麼卻在揚州出現？曉聰說：君子愛財，取之以道。祥公聽到后，大驚說：雲門宗的後代還在啊，於是在半夜朝著云居寺的方向拜了拜。）』可以前去拜訪他。
【English Translation】 English version: （The deeds of Zhaoran）are clearly recorded, and books can be used to preserve trust.
Year six, Wuchen（1068 AD）.
The Dharma Master Xingzong, also known as Zhili of Fayun at Yanqing Temple in Siming, passed away.
Zhili transmitted the teachings of the Tiantai school to Tong at Baoyun Temple. He resided at Chengtian Temple and later moved to Yanqing Temple, where his disciples were as numerous as the trees in a forest. The National Teacher of Japan sent envoys to inquire about the essentials of the Dharma. He wrote the 'Zhiyao Chao' and 'Miaozong Chao' in two volumes, as well as the 'Great Compassion Repentance Ritual,' and commentaries on the 'Golden Light Sutra' and 'Universal Gate Chapter,' which were circulated in the world. The scholar Yang Yi and the Prince Consort Li Zunxu recommended that the court bestow upon him a purple robe and the title of Dharma Master. He passed away on the fifth day of the first month.
Year seven, Jisi（1069 AD）.
The court conferred upon Zu Shou the title of Ciming Dharma Master and bestowed upon him a purple robe.
The Commandant Li Zunxu reported Zu Shou's virtuous conduct, and the court bestowed upon him an honorary title and a purple robe.
Year eight, Gengwu（1070 AD）.
Dharma Master Zixuan revitalized the Xiangzong (Faxiang school) at Changshui Temple.
Zixuan was a native of Jiahe. He studied the 'Surangama Sutra' under Dharma Master Hongmin, and upon contemplating the two aspects of movement and stillness, he clearly understood and had an awakening. Hearing of the virtuous reputation of Langye Jue (Chan Master Langye Jue), he went to pay his respects. He arrived just as Chan Master Jue was ascending the Dharma seat, so he asked: 'The pure original nature, why does it suddenly give rise to mountains, rivers, and the great earth?' Chan Master Jue replied loudly: 'The pure original nature, why does it suddenly give rise to mountains, rivers, and the great earth?' Zixuan had a sudden enlightenment and wanted to stay to inherit his mantle. Chan Master Jue said to him: 'Your school has been in decline for a long time, you should strive to support it and repay the Buddha's kindness.' Zixuan followed his teachings and resided at Changshui Temple, where he had nearly a thousand disciples. Using the tenets of the Xianshou school, he wrote the 'Surangama Commentary' and other works, which were circulated in the world.
Chan Master Xiaocong of Dongshan in Ruizhou, the fourth generation of the Yunmen school, passed away.
Xiaocong inherited the mantle of Wenshu Zhen (Chan Master Wenshu Zhen), personally planted ten thousand pine trees on Dongling Mountain, and often recited the 'Diamond Prajna Sutra.' The people in the mountains therefore named the mountain Ridge Diamond Ridge. Xu Shi, a vice-minister, was appointed as the governor of Nanchang. When he passed by Lotus Peak, Xiang Gong said to him: 'The Daoist Xiaocong is a descendant of the Yunmen school and is the eye of humans and devas. (When Xiaocong was traveling, he worked as a lamp attendant at Yunju Temple. Because a monk asked: 'Why does the Great Sage of Sizhou appear in Yangzhou?' Xiaocong replied: 'A gentleman loves wealth, but he obtains it through proper means.' When Xiang Gong heard this, he was greatly surprised and said: 'The descendants of the Yunmen school are still here!' So he bowed in the direction of Yunju Temple in the middle of the night.)' You can go and visit him.
作詩寄之曰。語言渾不滯。高躡祖師蹤。夜坐連雲石。春栽帶雨松。鏡分金殿燭。山答月樓鐘。有問西來意。虛堂對遠峰。聰一日上堂辭眾畢。複述頌。末曰。唯有钁頭知我意。栽松時覆上金剛。言訖而寂。
祥符蔭曰。神鼎一見石霜。霜即名重叢林。雅相稱揚。使主法席。蓮華峰庵主聞洞山片語。即驚歎其為雲門兒孫。中夜拜之。一見許公。亟相稱道。嗚呼。古人何等眼目。何等心行也。
禪師自寶繼住洞山。
寶五祖戒嗣。為人廉謹。持戒精嚴。參五祖。主寺事。一日戒病。令侍者于庫司取生薑煎藥。寶叱之。戒令將錢回買。方取與。戒心重之。后至洞山。特加敬重。聰歿。遺言令繼其席。適郡守亦以書囑戒。舉所知者。戒曰。賣生薑漢。住得也。寶遂說法洞山。
辛未九年。
壬申明道元年。
祖住石霜。
祖自道吾遷石霜。贊元來參。祖一見曰。好好著槽廠。元遂作驢鳴。祖曰真法器耳。俾為侍者。助舂破薪。泯泯混眾十年。
臺宗法師天竺慈雲遵式寂。
式字知白。母夢咽明珠而生。受業於四明。力行四三昧。淳化初住慈雲。講演不倦。十月十日。誦佛而逝。靈異之跡。具于本傳。
祥符蔭曰。天臺一宗。機至線斷。幸螺溪訪求于異域。得
【現代漢語翻譯】 作詩寄給他，詩中寫道：『語言完全沒有滯礙，高高地追隨祖師的足跡。夜晚坐在連著雲彩的石頭上，春天栽種帶著雨水的松樹。鏡子分映著金殿的燭光，山巒迴應著月樓的鐘聲。有人問什麼是西來的真意，空曠的殿堂面對著遙遠的山峰。』聰禪師有一天上堂，向大眾告別完畢，又複述這首偈頌，最後說：『只有鋤頭知道我的心意，栽松樹時又登上金剛山。』說完就寂滅了。
祥符蔭說：『神鼎和尚一見到石霜和尚，石霜和尚的名聲就傳遍叢林，互相讚揚，讓他主持法席。蓮華峰庵主聽到洞山和尚的一句話，就驚歎他是雲門和尚的子孫，半夜向他禮拜。一見到許公，就極力互相稱讚。唉！古人是何等的眼光，何等的心行啊！』
禪師自寶繼承住持洞山。
寶禪師是五祖戒的嗣法弟子，為人廉潔謹慎，持戒精嚴。他參拜五祖，主管寺院事務。有一天，戒禪師生病，讓侍者到庫房取生薑煎藥。寶禪師呵斥了他，戒禪師讓他把錢拿回去買。這才取來給他。戒禪師心裡很看重他。後來到了洞山，對他特別敬重。聰禪師圓寂后，遺言讓他繼承自己的席位。恰好郡守也寫信囑託戒禪師，舉薦他所知道的人。戒禪師說：『賣生薑的人，可以住持。』寶禪師於是就在洞山說法。
辛未九年（1011年）。
壬申明道元年（1032年）。
祖師住持石霜。
祖師從道吾遷到石霜。贊元前來參拜，祖師一見到他就說：『好好地在槽廠里待著。』贊元於是就學驢叫。祖師說：『真是法器啊！』讓他做侍者，幫助舂米劈柴，默默無聞地混在人群中十年。
天臺宗法師天竺慈雲遵式圓寂。
式法師，字知白，他的母親夢見吞下明珠而生下他。在四明接受學業，努力修行四種三昧。淳化初年住持慈雲寺，講經說法不知疲倦。十月十日，誦唸佛號而逝世。靈異的事蹟，都記載在他的本傳中。
祥符蔭說：『天臺宗，機鋒到了線斷的地步。幸好螺溪到異域訪求，得到』
【English Translation】 He composed a poem and sent it to him, which read: 'His language is completely unhindered, High he treads in the footsteps of the Patriarch. At night he sits on a stone connecting with the clouds, In spring he plants pines carrying the rain. The mirror reflects the candle of the golden hall, The mountain answers the bell of the moonlit tower. If asked about the meaning of the Westward Transmission (Bodhidharma's coming from the West), The empty hall faces the distant peaks.' One day, Chan Master Cong ascended the hall to bid farewell to the assembly, and repeated the verse. At the end, he said: 'Only the hoe knows my intention, When planting pines, I also ascend Vajra Mountain (Jingang Mountain).' Having spoken these words, he passed away into silence.
Xiangfu Yin said: 'As soon as Shen Ding saw Shishuang, Shishuang's name spread throughout the monasteries, and they praised each other, allowing him to preside over the Dharma seat. The Abbot of Lotus Peak Hermitage, upon hearing a single phrase from Dongshan, exclaimed that he was a descendant of Yunmen, and bowed to him in the middle of the night. Upon seeing Xu Gong, they praised each other greatly. Alas! What kind of eyes and what kind of conduct did the ancients have!'
Chan Master Zibao succeeded to the abbotship of Dongshan.
Chan Master Bao was a Dharma heir of Wuzu Jie, and was known for his integrity and strict adherence to the precepts. He visited Wuzu and managed the affairs of the temple. One day, Jie became ill and ordered a attendant to fetch ginger from the storeroom to decoct medicine. Bao scolded him, and Jie ordered him to take the money back and buy it. Only then did he take it and give it to him. Jie held him in high regard. Later, when he arrived at Dongshan, he respected him especially. After Cong passed away, he left a will instructing him to succeed his position. Coincidentally, the prefect also wrote a letter entrusting Jie to recommend someone he knew. Jie said: 'The one who sells ginger can be the abbot.' Bao then preached the Dharma at Dongshan.
The ninth year of Xinwei (1011 AD).
The first year of Renshen Mingdao (1032 AD).
The Patriarch resided at Shishuang.
The Patriarch moved from Daowu to Shishuang. Zanyuan came to visit, and the Patriarch said upon seeing him: 'Stay well in the trough factory.' Zanyuan then brayed like a donkey. The Patriarch said: 'Truly a Dharma vessel!' He made him an attendant, helping to pound rice and chop firewood, silently blending into the crowd for ten years.
The Tiantai School Dharma Master Tianzhu Ciyun Zunshi passed away.
Master Shi, whose style name was Zhibai, was born after his mother dreamed of swallowing a bright pearl. He received his education at Siming and diligently practiced the four Samadhis. In the early years of Chunhua, he resided at Ciyun Temple, tirelessly lecturing on the scriptures. On the tenth day of the tenth month, he passed away while reciting the Buddha's name. The miraculous events are recorded in his biography.
Xiangfu Yin said: 'The Tiantai School, its sharpness reached the point of the thread breaking. Fortunately, Luoxi sought it in foreign lands and obtained'
寶云四明慈雲相承。以力行三昧誓持之。嗚呼。弘道詎不在於人哉。
癸酉二年。
監院方會悟道受囑。
會總院事久。每咨參。祖曰。庫司事繁。且去。他日又問。祖曰。監寺異日兒孫遍天下在。何用忙為。一日祖適出。雨忽作。會偵之小徑。既見。遂搊住曰。這老漢今日須與我說。不說打你去。祖曰。監寺。知是般事便休。語未卒。會大悟。即拜于泥途。問曰。狹路相逢時如何。祖曰。你且躲避我。要往那裡去。會歸。具威儀詣方丈禮謝。祖訶曰。未在。祖上堂。會出問。幽鳥語喃喃。辭云入亂峰時如何。祖曰。我行荒草里。汝又入深村。會曰。官不容針。更借一問。祖便喝。會曰。好喝。祖又喝。會亦喝。祖連喝兩喝。會禮拜。祖曰。此事是個人。方能擔荷。會拂袖而出。
安隱忍曰。後代悟繇。非強作主宰。便屬依通。如此等悟處。千中無一。
祥符蔭曰。汾州之於石霜。霜之於楊岐。方為脫略繩墨。具眼者辨取。
甲戌景祐元年。
善侍者坐夏金鑾可真禪師還石霜得徹悟。
真自負親見慈明。天下無可意者。至金鑾。同善侍者坐夏。善與語。知其未徹。一日同山行。舉論鋒發。善拈一片瓦置石上曰。若向這裡下得一轉語。許你親見老師。真左右視。擬對
【現代漢語翻譯】 現代漢語譯本：寶云寺、四明延慶寺、慈雲寺的住持們代代相傳，以努力踐行三昧（Samadhi，佛教用語，指心神安定、專注的狀態）作為誓言來堅持。唉！弘揚佛法難道不靠人嗎？
癸酉二年（1033年）。
監院方會開悟，接受了住持的囑託。
方會總管寺院事務很久了，每次向楊岐方會禪師請教參禪，楊岐禪師總是說：『庫房事務繁忙，你先去忙吧。』有一天又問，楊岐禪師說：『你將來做監寺，兒孫遍佈天下，何必急於一時呢？』有一天，楊岐禪師正好外出，突然下起雨來。方會禪師在小路上等候，見到楊岐禪師后，就抓住他說：『你這老漢今天必須跟我說清楚，不說清楚我就打你。』楊岐禪師說：『監寺，知道是這件事就可以停止了。』話還沒說完，方會禪師就大悟，立刻在泥濘的路上拜謝。問道：『狹路相逢時該怎麼辦？』楊岐禪師說：『你先躲開我，我要去那裡。』方會禪師回去后，穿戴整齊到方丈室禮拜感謝。楊岐禪師呵斥道：『還沒到時候。』楊岐禪師上堂說法，方會禪師出來問道：『幽靜的鳥兒鳴叫，告別雲朵飛入重巒疊嶂時，該如何理解？』楊岐禪師說：『我走在荒草叢中，你又進入深深的村莊。』方會禪師說：『官府里容不下一根針，請允許我再問一個問題。』楊岐禪師便大喝一聲，方會禪師說：『喝得好！』楊岐禪師又喝一聲，方會禪師也喝一聲。楊岐禪師連續喝了兩聲，方會禪師禮拜。楊岐禪師說：『這件事只有是個人，才能承擔。』方會禪師拂袖而去。
安隱忍禪師說：後代人所領悟的，如果不是強作主宰，便是依附於他人。像這樣的領悟，一千個人中也沒有一個。
祥符蔭禪師說：汾州無業禪師之於石霜楚圓禪師，石霜楚圓禪師之於楊岐方會禪師，才算是擺脫了繩墨的束縛。有眼力的人要辨別清楚。
甲戌景祐元年（1034年）。
善侍者在金鑾跟隨可真禪師坐夏安居，可真禪師返回石霜寺后徹底開悟。
可真禪師自認為親自見過慈明楚圓禪師，天下再也沒有能讓他滿意的人。到了金鑾寺，與善侍者一起坐夏安居。善侍者與他交談，知道他還沒有徹底開悟。有一天，兩人一起在山中行走，辯論激烈。善侍者拿起一片瓦放在石頭上說：『如果能在這裡說出一句轉語，我就承認你親自見過老師。』可真禪師左右觀看，想要回答。
【English Translation】 English version: The abbots of Baoyun Temple, Siming Yanqing Temple, and Ciyun Temple have passed down the tradition, vowing to uphold the practice of Samadhi (a state of mental tranquility and concentration in Buddhism). Alas! Isn't the propagation of Dharma dependent on people?
The second year of Guiyou (1033 AD).
Superintendent Fanghui attained enlightenment and received the abbot's entrustment.
Fanghui had been in charge of the monastery's affairs for a long time. Every time he consulted Yangqi Fanghui Chan Master, Yangqi Chan Master would say, 'The affairs of the treasury are busy, go take care of them first.' One day he asked again, and Yangqi Chan Master said, 'You will be the superintendent in the future, with descendants all over the world, why rush?' One day, Yangqi Chan Master happened to be out when it suddenly started to rain. Fanghui waited for him on a small path. When he saw Yangqi Chan Master, he grabbed him and said, 'You old man must explain it to me today, or I will beat you.' Yangqi Chan Master said, 'Superintendent, knowing that it is this matter is enough to stop.' Before he finished speaking, Fanghui had a great enlightenment and immediately bowed in gratitude on the muddy road. He asked, 'What should be done when encountering each other on a narrow road?' Yangqi Chan Master said, 'You should avoid me first, I want to go there.' Fanghui returned, dressed formally, and went to the abbot's room to pay his respects and express his gratitude. Yangqi Chan Master scolded, 'It's not time yet.' Yangqi Chan Master ascended the Dharma hall to preach, and Fanghui came out and asked, 'How should one understand the secluded birds chirping, bidding farewell to the clouds and entering the chaotic peaks?' Yangqi Chan Master said, 'I walk in the wilderness of grass, and you enter the deep village.' Fanghui said, 'The government cannot tolerate a needle, please allow me to ask one more question.' Yangqi Chan Master then shouted loudly, and Fanghui said, 'Good shout!' Yangqi Chan Master shouted again, and Fanghui also shouted. Yangqi Chan Master shouted twice in a row, and Fanghui bowed. Yangqi Chan Master said, 'This matter can only be shouldered by a person.' Fanghui flung his sleeves and left.
Chan Master Anyinren said: The enlightenment of later generations, if it is not forcibly taking control, is relying on others. Such enlightenment is rare, one in a thousand.
Chan Master Xiangfu Yin said: Wuye of Fenzhou in relation to Shishuang Chuyuan, and Shishuang Chuyuan in relation to Yangqi Fanghui, can be considered to have broken free from the constraints of rules. Those with discerning eyes should distinguish clearly.
The first year of Jiaxu Jingyou (1034 AD).
Attendant Shan spent the summer retreat with Chan Master Kezhen in Jinluan, and Chan Master Kezhen attained complete enlightenment after returning to Shishuang Temple.
Chan Master Kezhen considered himself to have personally seen Ciming Chuyuan Chan Master, and there was nothing in the world that could satisfy him. When he arrived at Jinluan Temple, he spent the summer retreat with Attendant Shan. Shan spoke with him and knew that he had not yet attained complete enlightenment. One day, the two were walking in the mountains, and the debate was intense. Shan picked up a piece of tile and placed it on a stone, saying, 'If you can say a turning phrase here, I will acknowledge that you have personally seen the teacher.' Kezhen looked around, wanting to answer.
。善叱曰。佇思停機。情識未透。何曾夢見。真大愧。還石霜。祖見來。叱曰。本色行腳人。必知時節。有急甚事。夏未了。蚤至此。真泣曰。被善兄毒心。終礙塞人。故來見和尚。祖遽問如何是佛法大意。曰無雲生嶺上。有月落波心。祖詬曰。頭白齒豁。猶作這個見解。如何脫離生死。真悚然求指示。祖曰。汝問我。真理前語問祖。祖震聲喝曰。無雲生嶺上。有月落波心。真于言下大悟。
祥符蔭曰。廓侍者不惜手腳。于華嚴鹿門。今善侍者。以一片瓦去卻翠巖真心所礙塞。使之再向祖言下大悟。兩侍者可謂眼目諸方者矣。鹿門特為煎茶告眾曰。參學龍象。直須仔細。入室抉擇。不得容易。逴得個語。便以為極則。道我靈利。被明眼人覷破。卻成一場笑具。圖個甚麼。只為我慢無明。不能迴轉。親近上流。賴得明眼道人。不惜身命。對眾證據。此恩難報。噫。痛定思痛。真藥石之言哉。
禪師悟真補住道吾。
真參祖嗣法。
禪師谷泉住保真。
泉放浪湖中。訪祖于道吾。登衡岳頂。住懶瓚巖。移芭蕉。又移保真。乃衡湘至險絕處。一夕地坐。祝融峰。有大蟒盤繞。泉解衣帶縛其腰。中夜不見。明日遍山尋之。衣帶纏枯松上。嘗以杖荷大酒瓢往來山中。人問瓢中何物。曰大道漿也。
{ "translations": [ "現代漢語譯本：", "善叱（Shan Chi，人名）說：『我一直在思考停機（ting ji，佛教術語，指停止思慮）的道理，但情識（qing shi，佛教術語，指情感和意識）尚未透徹，又何曾夢見過呢？』他深感慚愧，回到石霜（Shi Shuang，地名）。祖（Zu，指道吾宗智禪師）見到他來，呵斥道：『真正的行腳僧，必定知道時節因緣。有什麼急事，夏天還沒結束，就這麼早來到這裡？』善叱哭著說：『被善兄（Shan Xiong，人名）的毒心所害，始終障礙著我，所以來見和尚您。』祖立刻問：『如何是佛法大意？』善叱回答：『無雲生嶺上，有月落波心。』祖責罵道：『頭髮都白了，牙齒也掉了，還作這種見解，如何脫離生死？』善叱驚恐地請求指示。祖說：『你問我。』善叱再次用之前的話問祖。祖大聲喝道：『無雲生嶺上，有月落波心。』善叱在言下大悟。", "", "祥符蔭（Xiangfu Yin，人名）說：廓侍者（Kuo Shi Zhe，人名）不惜手腳，在華嚴鹿門（Hua Yan Lu Men，地名）有所作為。如今善侍者（Shan Shi Zhe，人名）用一片瓦片去除翠巖（Cui Yan，地名）真心所受的障礙，使他再次在祖的言下大悟。這兩位侍者可以說是眼目明亮的人啊！鹿門（Lu Men，人名）特意為大家煎茶，告誡大家說：『參學龍象（can xue long xiang，比喻有才能的人），必須仔細。入室抉擇（ru shi jue ze，指深入研究），不可輕易。得到一句話，就以為是極則（ji ze，指最高的真理），說自己靈利。被明眼人看破，卻成了一場笑話。圖個什麼呢？只因爲我慢無明（wo man wu ming，指傲慢和無知），不能迴轉。親近上流，依賴明眼道人，不惜身命，當衆舉證。此恩難報。』唉！痛定思痛，真是藥石之言啊！", "", "禪師悟真（Wu Zhen，人名）補住了道吾（Dao Wu，地名）。", "", "悟真參祖（Can Zu，人名）嗣法（si fa，佛教術語，指繼承佛法）。", "", "禪師谷泉（Gu Quan，人名）住保真（Bao Zhen，地名）。", "", "谷泉放浪湖中，在道吾（Dao Wu，地名）拜訪祖（Zu，指道吾宗智禪師）。登上衡岳（Heng Yue，山名）頂，住在懶瓚巖（Lan Zan Yan，地名）。移居芭蕉（Ba Jiao，地名），又移居保真（Bao Zhen，地名）。那裡是衡湘（Heng Xiang，地名）最危險的地方。一天晚上，他坐在地上，祝融峰（Zhu Rong Feng，山名）有一條大蟒盤繞。谷泉解下衣帶綁住它的腰。半夜不見了。第二天遍山尋找，衣帶纏在枯松上。他曾經用杖挑著大酒瓢往來山中。人問瓢中何物，他說：『大道漿也。』", "", "", "english_translations": [ "English version:", "Shan Chi said, 'I have been contemplating the principle of 'ting ji' (cessation of thought), but my 'qing shi' (emotions and consciousness) have not been thoroughly penetrated. How could I have dreamed of it?' He felt deeply ashamed and returned to Shi Shuang. Zu (Zen Master Daowu Zongzhi) saw him coming and scolded him, 'A true traveling monk must know the opportune time. What urgent matter brings you here so early, before the summer is over?' Shan Chi wept and said, 'I have been harmed by the poisonous mind of my good brother Shan Xiong, which has constantly obstructed me, so I have come to see you, Reverend.' Zu immediately asked, 'What is the great meaning of the Buddha-dharma?' Shan Chi replied, 'No clouds arise on the ridge, the moon falls into the heart of the waves.' Zu rebuked him, 'Your hair is white and your teeth are falling out, yet you still hold such a view. How can you escape birth and death?' Shan Chi was frightened and begged for instruction. Zu said, 'You ask me.' Shan Chi asked Zu again using the previous words. Zu shouted loudly, 'No clouds arise on the ridge, the moon falls into the heart of the waves.' Shan Chi had a great enlightenment upon hearing these words.", "", "Xiangfu Yin said: Attendant Kuo did not spare his hands and feet at Huayan Lument. Now Attendant Shan used a piece of tile to remove the obstruction to the true mind of Cuiyan, enabling him to have a great enlightenment again upon hearing Zu's words. These two attendants can be said to have bright eyes! Lument specially brewed tea for everyone and warned them, 'When studying the Dharma with great talents, you must be careful. When making decisions in private, do not be careless. If you get a word, you think it is the ultimate truth, and say that you are clever. If you are seen through by someone with clear eyes, it will become a joke. What are you trying to achieve? It is only because of my arrogance and ignorance that I cannot turn back. Approaching the upper echelons, relying on enlightened people, not sparing their lives, and providing evidence in public. This kindness is difficult to repay.' Alas! Thinking about the pain after it has subsided, these are truly words of medicine and stone!", "", "Zen Master Wuzhen filled the abbot position at Daowu.", "", "Wuzhen participated in Zu's lineage and inherited the Dharma.", "", "Zen Master Guquan resided at Baozhen.", "", "Guquan wandered in the lake and visited Zu at Daowu. He climbed to the top of Hengyue Mountain and lived in Lanzanyan Rock. He moved to Bajiao and then to Baozhen. That was the most dangerous place in Hengxiang. One night, he sat on the ground, and a large python coiled around Zhu Rong Peak. Guquan untied his belt and tied it around the python's waist. He disappeared in the middle of the night. The next day, he searched the mountain and found the belt wrapped around a dead pine tree. He used to carry a large wine gourd on a staff, traveling back and forth in the mountains. People asked what was in the gourd, and he said, 'It is the elixir of the Great Way.'" ] }
禪師汾陽支下大愚守芝寂。
芝住大愚翠巖兩山。眾未嘗登三十輩。屋老以木拄將傾處。過者疑將壓焉。提笠日走城郭村落。寺如傳舍。粥飯亦有不繼。嘗作洞山麻三斤偈曰。橫眸讀梵字。彈舌念真言。吹火長尖嘴。柴生滿灶煙。又示眾。沙里無油事可哀。翠巖嚼飯餵嬰孩。他時好惡知端的。始覺從前滿面灰。
乙亥二年。
祖住南嶽福嚴書記慧南入室領悟。
南玉山章氏子。幼不茹葷。不遊戲。棄家受具。坐必跏趺。行必直視。依泐潭澄。令分座接物。名振諸方。文悅見之。嘆曰。南有道之器也。惜未授本色鉗錘耳。會同游西山。夜話雲門法道。悅曰。澄公雖是雲門之後。法道果矣。南問所以異。曰云門如九轉丹砂。點鐵成金。澄公如藥汞銀。徒可玩。入鍜則流去。南怒以枕投之。明日悅謝過。又曰。雲門氣宇如王。甘死語下乎。澄公有法授人。死語也。死語其能活人乎。即背去。南挽之曰。若如是。則誰可汝意。曰石霜圓手段出諸方。子宜見之。不可后也。南默計曰。悅師翠巖。使我見石霜。見之有得。于悅何有哉。遂造石霜。中途聞祖不事事。慢侮少叢林。乃登衡岳謁福嚴賢。賢命掌記。俄賢卒。郡守以祖補之。南心喜。且欲觀其人。祖既至。貶剝諸方。件件數為邪解。泐潭
【現代漢語翻譯】 現代漢語譯本：
禪師汾陽（Fényáng）支下的大愚守芝（Dàyú Shǒuzhī）圓寂了。 守芝禪師住持大愚（Dàyú）、翠巖（Cuìyán）兩座山寺。寺中僧眾從未超過三十人。寺廟年久失修，用木頭支撐著將要倒塌的地方，路過的人都擔心會被壓到。他每天戴著斗笠奔走于城鎮鄉村，寺廟就像是旅館一樣，連粥飯都難以維持。他曾經作了一首關於洞山麻三斤的偈語說：『橫著眼睛讀梵文字，彈著舌頭唸誦真言。吹火使得嘴巴變得又長又尖，灶里燒柴冒出濃濃的煙。』又開示眾人說：『沙子里榨不出油真是可悲，翠巖老僧嚼碎飯食餵養嬰兒。他日好壞善惡終會知曉，方才發覺從前滿臉都是灰。』 乙亥二年（1035年）， 慧南（Huì Nán）在祖師住持的南嶽福嚴（Nányuè Fúyán）寺擔任書記，入室參學后領悟佛法。 慧南是玉山（Yùshān）章氏之子，從小就不吃葷腥，也不玩遊戲。他捨棄家庭出家受戒，坐著必定是跏趺坐，走路必定是目不斜視。他依止泐潭澄（Lètán Chéng）禪師，澄禪師讓他分座接引信眾，名聲響徹各地。文悅（Wén Yuè）禪師見到他后，感嘆地說：『慧南是個有道之器，可惜還沒有授予他本色的鉗錘。』適逢一同遊覽西山（Xīshān），晚上談論雲門（Yúnmén）的法道。文悅說：『澄公雖然是雲門宗的後人，但法道已經衰落了。』慧南問他有什麼不同。文悅說：『雲門宗的法如同九轉丹砂，能點鐵成金。澄公的法如同藥汞銀，只能用來觀賞，放入爐火中就會流走。』慧南生氣地用枕頭扔他。第二天，文悅向他道歉，又說：『雲門宗的氣宇如同王者，甘願死在語言文字之下嗎？澄公的法是授予人，是死法啊。死法怎麼能救活人呢？』說完就背過身去。慧南拉住他說：『如果這樣，那麼誰能讓你滿意呢？』文悅說：『石霜圓（Shíshuāng Yuán）的手段超出各方禪師，你應該去見他，不要拖延。』慧南默默地想：『文悅禪師在翠巖寺，讓我去見石霜禪師，如果我見石霜禪師有所得，對文悅禪師有什麼好處呢？』於是前往石霜寺。途中聽說祖師不事生產，輕慢怠惰，很少管理寺院事務，於是就登上衡岳（Héng Yuè）去拜謁福嚴賢（Fúyán Xián）禪師。賢禪師命他掌管文記。不久，賢禪師圓寂，郡守讓祖師接替他。慧南心裡很高興，想要觀察一下這個人。祖師到任后，貶低各方禪師，一件件地數落他們的邪見。泐潭
【English Translation】 English version:
The Chan master Shǒuzhī of Dàyú (Great Fool), a branch of Fényáng, passed away. Shǒuzhī resided at both Dàyú and Cuìyán (Emerald Cliff) monasteries. The number of monks never exceeded thirty. The monastery was old, with wooden props supporting the collapsing parts, causing passersby to fear being crushed. He would wear a bamboo hat and walk daily through towns and villages. The monastery was like a hostel, and even porridge and rice were sometimes lacking. He once composed a verse about Dòngshān's 'three pounds of flax': 'Sideways glances read Sanskrit, flicking tongues recite mantras. Blowing fire makes mouths long and sharp, firewood burns filling the stove with smoke.' He also instructed the assembly: 'Extracting oil from sand is a sad affair. Cuìyán chews rice to feed infants. When good and evil are finally known, one realizes the face was covered in ash all along.' In the second year of Yǐhài (1035), Huì Nán, serving as secretary at Nányuè Fúyán Monastery where the Patriarch resided, attained enlightenment after entering the abbot's room for instruction. Huì Nán was a son of the Zhāng family of Yùshān. From a young age, he did not eat meat or play games. He abandoned his home to receive full ordination. He always sat in the lotus position and walked with a straight gaze. He relied on Chan Master Chéng of Lètán, who had him share the seat to receive and guide followers, and his reputation spread far and wide. Chan Master Wén Yuè, upon seeing him, sighed and said, 'Huì Nán is a vessel of the Way, but it is a pity he has not been given the authentic tongs and hammer.' Once, they traveled together to Xīshān, and at night they discussed the Dharma path of Yúnmén. Wén Yuè said, 'Although Master Chéng is a descendant of Yúnmén, the Dharma path has declined.' Nán asked him how it was different. Wén Yuè said, 'The Dharma of Yúnmén is like the nine-times-refined cinnabar, which can turn iron into gold. Master Chéng's Dharma is like medicinal mercury silver, which can only be admired; if put into the furnace, it will flow away.' Nán angrily threw a pillow at him. The next day, Wén Yuè apologized and said, 'The spirit of Yúnmén is like a king; how can he willingly die under words? Master Chéng's Dharma is given to people; it is dead Dharma. How can dead Dharma save people?' Then he turned away. Nán grabbed him and said, 'If that is so, then who can satisfy you?' Wén Yuè said, 'Shíshuāng Yuán's methods surpass all other Chan masters; you should go see him without delay.' Nán silently thought, 'Master Yuè is at Cuìyán Monastery; if I go to see Master Shíshuāng and gain something, what benefit will it be to Master Yuè?' So he went to Shíshuāng Monastery. On the way, he heard that the Patriarch did not engage in production, was lazy and disrespectful, and rarely managed the monastery affairs. So he ascended Héng Yuè to visit Chan Master Xián of Fúyán. Master Xián ordered him to manage the records. Soon after, Master Xián passed away, and the prefect appointed the Patriarch to replace him. Nán was very happy and wanted to observe this person. After the Patriarch arrived, he belittled all other Chan masters, enumerating their heretical views one by one. Lètán
密付旨訣。皆在所斥中。南為氣索。念悅平日之語。翻然改曰。大丈夫心膂之間。其可自為疑礙乎。遂造其室。祖曰。書記已領徒遊方。借有疑。可坐而商略。南固辭。哀懇愈切。祖曰。書記學雲門禪。必善其旨。如曰放洞山三頓棒。是有吃棒分。無吃棒分。曰有吃棒分。祖色莊曰。聞三頓棒聲。便是吃棒。則從朝至暮。鵲噪鴉鳴。皆應吃棒。祖即端坐受南炷香作禮。祖復問。脫如汝會雲門意旨。則趙州道臺山婆子。我為汝勘破了也。且那裡是他勘破婆子處。南汗下不能答。趨出。次日又詣。祖詬罵不已。南曰。罵豈慈悲法施耶。祖笑曰。你作罵會那。南于言下大悟。失聲曰。泐潭果是死語。呈偈曰。傑出叢林是趙州。老婆勘破沒來由。而今四海明如鏡。行人莫與路為仇。祖以手指沒字。南為易有字。祖頷之。遂留月餘辭去。問祖曰。大事畢竟如何。祖呵曰。著衣吃飯不是畢竟。屙屎送尿不是畢竟。
丙子三年。
居士李遵勖集廣燈錄成帝制序。
禪師首山支下汝州廣慧元璉寂。
璉初依招慶覺。誦維摩經次。覺問曰。經在這裡。維摩在甚麼處。茫然無以對。涕泣曰。大丈夫漢。被人一同。無詞可措。豈不愧哉。於是歷參五十餘員尊宿。不能契旨。遂趨首山。領悟正月二十六日。示四圓相。
自書虎狗鼠牛字于中。揭方丈門。遂至九月二十六日寂。景德間宗師。為高名士大夫所尊服。而又享有高壽。預知報謝。璉其冠也。
丁丑四年。
祖住興化。
上堂曰。山僧居福嚴。祇見福嚴境界。晏起蚤眠。有時云生碧嶂。月落寒潭。音聲鳥。飛鳴般若臺前。娑羅花。香散祝融峰畔。把瘦筇。坐盤石。與五湖衲子時話玄微。灰頭土面。住興化。祇見興化家風。迎來送去。門連城市。車馬駢闐。漁唱瀟湘。猿啼嶽麓。絲竹歌謠。時時入耳。復與四海高人。日談禪道。歲月都忘。且道居深山。住城郭。還有優劣也無。試道看。良久曰。是處是慈氏。無門無善財。
禪師承古往薦福。
古少為書生。博學有聲。出家從太陽玄游。又謁南嶽雅。雅許入室。游廬山。居宏覺塔院。號古塔主。說法芝山。范仲淹守饒。迎古住薦福。
戊寅寶元元年。
祖至京會李都尉。
都尉遵勖。遣使邀祖曰。海內法友。唯師與楊大年耳。大年棄我而去。仆年來頓覺衰落。忽死以一見公。仍以書抵潭帥敦遣之。祖惻然。舟而東下。道過瑯玡。為覺作牧牛歌。覺默得其遊戲三昧。至京與李都尉會月餘。而李果歿。臨終問答偈語。帝聞之嘉嘆。有旨賜官舟南歸。中途得風痹疾。
己卯二
【現代漢語翻譯】 現代漢語譯本： 他自己寫了虎、狗、鼠、牛四個字在紙上，然後揭開方丈的門，于景德（1004-1007）年間的九月二十六日圓寂。宗師因為他的高尚名聲而被士大夫所尊敬和信服，並且享有高壽，預先知道自己將要離世，就像整理好自己的帽子一樣從容。
丁丑四年（具體年份需要根據上下文確定，此處假設為某個朝代），
祖師住在興化。
上堂說法時說：『山僧我居住在福嚴寺，只見到福嚴寺的境界：晚起早睡，有時雲彩在碧綠的山峰間升起，月亮倒映在寒冷的深潭中。鳥兒在般若臺前飛鳴，娑羅花（Sal tree）的香氣飄散在祝融峰畔。拿著瘦竹杖，坐在盤石上，與來自五湖的僧人談論玄妙的道理。』灰頭土臉地住在興化，只見到興化的家風：迎來送往，門連線著城市，車馬擁擠。漁夫在瀟湘吟唱，猿猴在嶽麓山啼叫，絲竹歌謠時時傳入耳中。又與來自四海的高人，每天談論禪道，忘記了歲月流逝。那麼，住在深山和住在城郭，還有優劣之分嗎？試著說看。』良久之後說：『到處都是慈氏（Maitreya，彌勒菩薩），沒有門也沒有善財（Sudhana）。』
禪師繼承了古往禪師在薦福寺的法脈。
古往禪師年輕時是讀書人，博學多聞，很有名聲。出家後跟隨太陽玄游禪師，又拜訪南嶽雅禪師，雅禪師允許他進入內室。遊歷廬山，居住在宏覺塔院，號稱古塔主。在芝山說法，范仲淹擔任饒州太守時，迎接古往禪師住在薦福寺。
戊寅寶元元年（1038年），
祖師到京城會見李都尉。
都尉李遵勖派使者邀請祖師說：『海內的法友，只有您和楊大年（楊億）了。大年離我而去，我近年來頓覺衰落，希望在臨死前能見您一面。』並寫信給潭州的統帥，敦促他派遣祖師前來。祖師感到同情，於是乘船向東而下。途中經過瑯琊山，為覺禪師創作了牧牛歌。覺禪師默默地領悟了其中的遊戲三昧。到達京城后，與李都尉會面一個多月，而李都尉果然去世了。李都尉臨終時的問答偈語，皇帝聽了之後讚歎不已，下旨賜予官船讓祖師南歸。途中得了風痹的疾病。
己卯二年（具體年份需要根據上下文確定，此處假設為某個朝代）
【English Translation】 English version: He wrote the characters 'tiger,' 'dog,' 'rat,' and 'ox' himself on paper, then opened the door of his abbot's room, and passed away on the twenty-sixth day of the ninth month during the Jingde period (1004-1007). The venerable master was respected and admired by high-ranking scholars and officials for his noble reputation, and he enjoyed a long life, knowing in advance that he would depart, arranging everything as calmly as adjusting his hat.
In the fourth year of Dingchou (the specific year needs to be determined based on the context, here assumed to be a certain dynasty),
The patriarch resided in Xinghua.
In an assembly, he said: 'I, a mountain monk, live in Fuyan Temple and only see the realm of Fuyan: rising late and sleeping early, sometimes clouds rise among the green peaks, and the moon reflects in the cold, deep pool. Birds fly and sing before the Prajna Terrace, and the fragrance of Sal flowers (娑羅花) scatters around the foot of Mount Zhurong. Holding a thin bamboo staff, I sit on a flat rock, discussing profound mysteries with monks from the five lakes.' Living in Xinghua with a dusty face, I only see the customs of Xinghua: welcoming and sending off, the gate connected to the city, with crowded carriages and horses. Fishermen sing in the Xiaoxiang River, monkeys cry on Mount Yuelu, and the sounds of silk and bamboo songs constantly enter my ears. I also discuss Zen with eminent people from all over the world, forgetting the passage of time. So, is there any superiority or inferiority between living in deep mountains and living in cities? Try to say it.' After a long silence, he said: 'Everywhere is Maitreya (慈氏, the future Buddha), there is no gate and no Sudhana (善財, a youth in the Avatamsaka Sutra).'
The Zen master inherited the Dharma lineage of Zen Master Guwang at Jianfu Temple.
Zen Master Guwang was a scholar in his youth, learned and famous. After becoming a monk, he followed Zen Master Taiyang Xuanyou and also visited Zen Master Nanyue Ya. Zen Master Ya allowed him to enter his private room. He traveled to Mount Lu and resided in Hongjue Pagoda Courtyard, calling himself the Master of the Ancient Pagoda. He preached at Zhishan. When Fan Zhongyan was the governor of Raozhou, he welcomed Zen Master Guwang to reside at Jianfu Temple.
In the first year of Wuyin Baoyuan (1038),
The patriarch went to the capital to meet Military Commissioner Li.
Military Commissioner Li Zunxu sent an envoy to invite the patriarch, saying: 'Among Dharma friends in the country, only you and Yang Danian (楊億) remain. Danian has left me, and I have felt a decline in recent years, hoping to see you once before I die.' He also wrote a letter to the commander of Tanzhou, urging him to send the patriarch. The patriarch felt compassion and traveled east by boat. Passing by Mount Langya, he composed the Ox-Herding Song for Zen Master Jue. Zen Master Jue silently understood the samadhi of playfulness within it. After arriving in the capital, he met with Military Commissioner Li for more than a month, and Military Commissioner Li indeed passed away. The emperor praised the verses of questions and answers of Military Commissioner Li at his deathbed and issued an edict to grant an official boat for the patriarch to return south. On the way, he contracted hemiplegia.
In the second year of Jimao (the specific year needs to be determined based on the context, here assumed to be a certain dynasty)
年。
庚辰康定元年。
臨濟第七世石霜慈明祖示寂。
世壽五十四。臘三十二。銘行實于興化。塔全身於石霜。
臨濟第八世祖
諱方會。袁州宜春冷氏子。嗣石霜。
臨濟第八世楊岐祖嗣宗統(一十年)。
祖住楊岐。
祖還九峰萍實。宜春令請住楊岐。室中問僧。栗棘蓬。你作么生吞。金剛圈。你作么生透。初住老屋敗椽。適隆冬。雪霰滿床。居不遑處。衲子投誠。愿充修造。祖卻之曰。我佛有言。時當減劫。高岸深谷。變遷不常。安得圓滿如意。自求稱足。汝等出家學道。做手腳未穩。已是四五十歲。詎有間工夫事豐屋耶。竟辭之。翌日上堂曰。楊岐乍住屋壁疏。滿床盡撒雪珍珠。縮卻項。暗嗟吁。翻憶古人樹下居。
辛巳慶曆元年(二月京師雨藥)。
壬午二年。
癸未三年。
禪師慧南開法同安。
甲申四年。
禪師守端來參領悟。
端依茶陵郁禪師披削。來參祖。祖一日忽問受業師為誰。端曰。茶陵郁和尚。祖曰。吾聞伊過橋遭攧有省。作偈甚奇。能記否。端誦曰。我有明珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。祖笑而趨起。端愕然通夕不寐。黎明諮詢之。適歲暮。祖曰。汝見昨日打驅
【現代漢語翻譯】 庚辰康定元年（1040年）。 臨濟宗第七世石霜慈明祖師圓寂。 世壽五十四歲，僧臘三十二年。在興化銘刻他的行狀，在石霜建塔安葬全身。 臨濟宗第八世祖師 名諱方會（Fanghui），袁州宜春人，姓冷。是石霜的法嗣。 臨濟宗第八世楊岐祖師嗣宗統（十年）。 祖師住在楊岐。 祖師回到九峰萍實。宜春縣令請他住持楊岐。在禪房裡問僧人：『栗棘蓬（Lili Peng，一種帶刺的植物），你如何吞下？金剛圈（Jingang Quan，比喻難以突破的障礙），你如何穿透？』剛住持時，老屋破敗不堪，正值隆冬，雪花飄落在床上，居住都難以安穩。僧人們表示願意捐助修繕。祖師拒絕說：『我佛說過，正當減劫（Jianjie，佛教術語，指世界逐漸衰敗的時期），高岸變為深谷，變遷無常。哪裡能有圓滿如意？自己尋求滿足吧。你們出家學道，功夫還不穩固，已經四五十歲了，哪裡還有空閑的功夫來建造華麗的房屋呢？』最終拒絕了。第二天上堂說法時說：『楊岐剛住，屋壁稀疏，滿床都撒著雪珍珠。縮著脖子，暗自嘆息，反而想起古人住在樹下。』 辛巳慶曆元年（1041年）（二月京師下藥雨）。 壬午慶曆二年（1042年）。 癸未慶曆三年（1043年）。 禪師慧南在同安開法。 甲申慶曆四年（1044年）。 禪師守端前來參拜領悟。 守端依止茶陵郁禪師剃度。前來參拜祖師。祖師有一天忽然問他：『你的受業師是誰？』守端說：『是茶陵郁和尚。』祖師說：『我聽說他過橋時摔倒有所領悟，作的偈語非常奇特，你能記得嗎？』守端誦道：『我有一顆明珠，久被塵勞關鎖。今朝塵盡光生，照破山河萬朵。』祖師笑著起身離去。守端愕然，整夜無法入睡。黎明時前去請教。適逢歲末，祖師說：『你看見昨天打
【English Translation】 Gengchen, the first year of the Kangding reign (1040 AD). The seventh generation of the Linji (Rinzai) school, Zen Master Ciming of Shishuang, passed away. He lived to be fifty-four years old, with thirty-two years as a monk. His deeds were inscribed in Xinghua, and a stupa was built at Shishuang to enshrine his whole body. The eighth generation of the Linji school His name was Fanghui, a native of Yichun, Yuanzhou, with the surname Leng. He was a Dharma heir of Shishuang. The eighth generation of the Linji school, Zen Master Yangqi Zongtong (ten years). The Zen master resided at Yangqi. The Zen master returned to Jiufeng Ping Shi. The magistrate of Yichun invited him to reside at Yangqi. In the abbot's room, he asked the monks: 'A chestnut bur (Lili Peng, a kind of thorny plant), how do you swallow it? A vajra circle (Jingang Quan, a metaphor for a difficult obstacle to overcome), how do you penetrate it?' When he first arrived, the old house was dilapidated, and in the middle of winter, snowflakes fell on the bed, making it difficult to live comfortably. The monks expressed their willingness to donate to repair it. The Zen master refused, saying: 'The Buddha said that we are in a time of decline (Jianjie, a Buddhist term referring to a period of gradual decline in the world), where high banks become deep valleys, and change is constant. How can there be perfect satisfaction? Seek contentment within yourselves. You have left home to study the Way, and your practice is not yet stable. You are already forty or fifty years old, how can you have the leisure to build magnificent houses?' In the end, he refused. The next day, he gave a Dharma talk, saying: 'Yangqi has just been inhabited, the walls of the house are sparse, and the bed is covered with snow pearls. Shrinking my neck, I sigh to myself, and remember the ancients who lived under trees.' Xinsi, the first year of the Qingli reign (1041 AD) (In the second month, the capital city experienced a rain of medicine). Renwu, the second year of the Qingli reign (1042 AD). Guiwei, the third year of the Qingli reign (1043 AD). Zen Master Huinan opened a Dharma assembly at Tong'an. Jiashen, the fourth year of the Qingli reign (1044 AD). Zen Master Shouduan came to pay respects and gain enlightenment. Shouduan had been tonsured by Zen Master Chaling Yu. He came to pay respects to the Zen master. One day, the Zen master suddenly asked him: 'Who is your preceptor?' Shouduan said: 'It is Zen Master Chaling Yu.' The Zen master said: 'I heard that he had an awakening when he fell while crossing a bridge, and the verse he composed was very remarkable. Can you remember it?' Shouduan recited: 'I have a bright pearl, long locked away by worldly dust. Today, the dust is gone and the light is born, illuminating the myriad forms of mountains and rivers.' The Zen master smiled and got up to leave. Shouduan was stunned and could not sleep all night. At dawn, he went to ask for guidance. It was the end of the year, and the Zen master said: 'Did you see yesterday's
儺者么。曰見。祖曰。汝一籌不及渠。端愈大駭。曰何謂也。祖曰。渠愛人笑。汝怕人笑。端大悟(郁因楊岐化主為舉百尺竿頭進步語。參究遭跌有省。走謁祖。祖印可之。后亦嗣祖)。
乙酉五年。
丙戌六年。
祖自楊岐遷住潭州云蓋山。
丁亥七年。
戊子八年。
大士法華志言寂(未詳法嗣)。
言壽春許氏子。仁宗始不豫。國嗣未立。大臣請擇宗室賢者居京師。仁宗夜焚香默禱曰。翊日化成殿具齋。虔請法華大士。俯臨無卻。左右莫聞也。清旦道衣凝立而待。俄侍衛奏。言法華自右掖門直趨寢殿。禁兵呵止不得。仁宗笑曰。吾請之來耳。及至。竟升御榻而坐。仁宗以儲嗣為問。索筆大書十三十三數行。擲筆去。至英宗即位。乃濮安懿王第十三子也。十一月二十三日將化。謂人曰。吾從無量劫來。成就逝多國土。分身揚化。今南歸矣。言畢右脅而逝。
禪師大相國寺德章入對延春閣。
章嗣石霜祖。九月一日詔章于延春閣下齋。宣問佛法。
己丑皇祐元年。
禪師仁勇造云蓋頓悟。
勇容止淵秀。幼通臺教。更衣謁雪竇顯。顯意其可任大法。誚之曰。央庠座主。勇憤悱下山。望雪竇拜曰。我此生行腳。參禪道不過雪竇。誓不歸鄉
【現代漢語翻譯】 現代漢語譯本： 『儺者么』（儺者么：指表演儺戲的人）是誰？回答說：『見過了』。祖師說：『你比他差一籌。』端愈非常驚訝，說：『這是什麼意思？』祖師說：『他喜歡別人笑，你害怕別人笑。』端愈恍然大悟（郁因楊岐化主引用百尺竿頭更進一步的說法，參究遭遇挫折有所領悟，前去拜見祖師，祖師認可了他，後來也繼承了祖師的衣缽）。
乙酉五年（1045年）。
丙戌六年（1046年）。
祖師從楊岐遷居到潭州云蓋山。
丁亥七年（1047年）。
戊子八年（1048年）。
大士法華志圓寂（未詳細說明法嗣）。
法華是壽春許氏的兒子。仁宗皇帝開始生病，沒有確立繼承人。大臣們請求選擇宗室中賢能的人居住在京師。仁宗皇帝晚上焚香默默祈禱說：『明天在化成殿準備齋飯，虔誠地邀請法華大士，希望他能降臨，不要推辭。』左右的人都沒有聽到。清晨，法華穿著道衣肅立等待。不久，侍衛稟報說，法華從右掖門直接走向寢殿，禁兵呵斥阻止不了。仁宗皇帝笑著說：『是我請他來的。』等到法華到來，竟然登上御榻而坐。仁宗皇帝詢問關於儲君繼承的事情，法華索要筆墨，大書『十三十三』數行，扔掉筆離開。等到英宗即位，原來是濮安懿王的第十三個兒子。十一月二十三日將要圓寂，對人說：『我從無量劫以來，成就逝多國土（逝多國土：佛教術語，指佛所教化的國土），分身揚化，現在要南歸了。』說完，右脅而逝。
禪師大相國寺德章入宮覲見，在延春閣接受皇帝的召見。
德章禪師是石霜祖師的法嗣。九月一日，皇帝下詔在延春閣下為德章禪師準備齋飯，宣講佛法。
己丑皇祐元年（1049年）。
禪師仁勇建造云蓋頓悟。
仁勇禪師容貌舉止淵博秀美，年幼時通曉天臺宗的教義。後來更換僧衣拜見雪竇顯禪師。雪竇顯禪師認為他可以擔當大法，就嘲笑他說：『你是央庠（央庠：古代的學校）的座主。』仁勇禪師憤憤不平地下山，朝著雪竇顯禪師的方向拜了拜說：『我此生行腳參禪，所學之道不會超過雪竇顯禪師，我發誓不回鄉。』
【English Translation】 English version: 『Who is the Nuo performer?』 (Nuo performer: refers to the person performing the Nuo opera). The answer was: 『Seen him.』 The Patriarch said: 『You are one step behind him.』 Duan Yu was very surprised and said: 『What does this mean?』 The Patriarch said: 『He likes people to laugh, you are afraid of people to laugh.』 Duan Yu suddenly understood (Yu, because the Yangqi Abbot quoted the saying of taking a step further from the top of a hundred-foot pole, encountered setbacks in his study and gained some understanding, went to see the Patriarch, who approved of him, and later also inherited the Patriarch's mantle).
The fifth year of Yiyou (1045).
The sixth year of Bingxu (1046).
The Patriarch moved from Yangqi to Yungai Mountain in Tanzhou.
The seventh year of Dinghai (1047).
The eighth year of Wuzi (1048).
Great Master Fahua Zhi passed away (details of his Dharma heirs are unknown).
Fahua was the son of the Xu family of Shouchun. Emperor Renzong began to fall ill, and no heir had been established. The ministers requested to choose a virtuous member of the imperial family to reside in the capital. Emperor Renzong burned incense silently at night and prayed: 『Tomorrow, prepare a vegetarian meal in the Huacheng Hall, and sincerely invite the Great Master Fahua to descend, without refusing.』 No one around heard it. In the early morning, Fahua stood solemnly waiting in his Taoist robe. Soon, the guards reported that Fahua went straight to the sleeping palace from the right side gate, and the forbidden soldiers could not stop him. Emperor Renzong smiled and said: 『I invited him.』 When Fahua arrived, he actually ascended the imperial couch and sat down. Emperor Renzong asked about the succession of the crown prince. Fahua asked for pen and ink and wrote 『thirteen, thirteen』 several lines, threw away the pen and left. When Emperor Yingzong ascended the throne, he was the thirteenth son of Prince Yi of Pu'an. On the twenty-third day of the eleventh month, he was about to pass away, and said to the people: 『Since immeasurable kalpas, I have accomplished the Shiduo land (Shiduo land: Buddhist term, referring to the land taught by the Buddha), incarnated and spread teachings, and now I am returning south.』 After speaking, he passed away on his right side.
Chan Master Dezhang of Daxiangguo Temple entered the palace to meet the emperor and received an audience in Yanchun Pavilion.
Chan Master Dezhang was a Dharma heir of Patriarch Shishuang. On the first day of September, the emperor issued an edict to prepare a vegetarian meal for Chan Master Dezhang under Yanchun Pavilion and preach the Dharma.
The first year of Jichou Huangyou (1049).
Chan Master Renyong built Yungai Enlightenment.
Chan Master Renyong's appearance and demeanor were profound and beautiful. He was well-versed in the teachings of the Tiantai School in his youth. Later, he changed his monk's robe and paid homage to Chan Master Xuedou Xian. Chan Master Xuedou Xian thought he could take on the great Dharma, so he ridiculed him and said: 『You are the head of the Central Academy (Central Academy: ancient school).』 Chan Master Renyong left the mountain in indignation, bowed in the direction of Chan Master Xuedou Xian and said: 『In this life, I will travel and practice Chan, and the Tao I learn will not surpass Chan Master Xuedou Xian. I vow not to return home.』
。即往泐潭。逾紀疑情未泮。聞祖移云蓋。能鈐鏈學者。直造其室。一語未及。頓明心印(后從端祖游。研極玄奧。出世兩住保寧)。
臨濟第八世楊岐祖示寂。
洪覺范曰。臨濟七傳而得石霜圓。圓之子一為積翠南。一為楊岐會。南之設施。如坐四達之衢。聚珍怪百物而鬻之。遺簪墮珥。隨所探焉。骎骎末流。冒其氏者。未可一二數也。會乃如玉人之治璠玙。碔砆廢矣。故其子孫皆光明照人。克世其家。蓋碧落碑。無贗本也。
禪師德章復入內奏對。
禪師法眼下第四世杭州凈土院惟正(一作政)寂。
正幼從錢塘本如受業。郡人慾啟帑以度牒施。正嘆曰。古之度人。以清機密旨。今反是。去古遠矣。吾墮三寶數。當有其時。遂跪謝不受。如問故。正曰。彼非知我者。特以師之言。旋百千於一童子。保其終身能施物不責報乎。如來世尊。大愿度生。則有慈蔭。今妙法蓮華經是也。當折節誦持。恩並歸一。于義為安。如益奇之。年十八為大僧。獨擁毳袍且獘。復有愿輸歲時用度。俾繼院務。正復謝曰。聞托缽乞食。未聞安坐以享。歷謁諸祖。未聞廢學自任。況我齒茂氣完。正在箸力為禮。非從事屋廬之秋也。遂遊方。受心法于惟素。素董功臣山凈土院。正輔相之久而繼席。內翰葉清臣
【現代漢語翻譯】 現代漢語譯本：於是前往泐潭（地名）。即使過了很久，心中的疑惑仍然沒有消解。聽說祖師移居云蓋山，能夠約束和引導學人，便直接去拜訪他。還沒來得及說一句話，就立刻明白了心印（後來跟隨端祖遊學，深入研究玄奧的佛法，出世后兩次住持保寧寺）。
臨濟宗第八代楊岐祖師圓寂。
洪覺范說：臨濟宗傳了七代，出了石霜圓。圓的弟子一個叫積翠南，一個叫楊岐會。南的設施，就像坐在四通八達的道路上，聚集各種珍奇古怪的物品來賣。即使是遺失的頭簪耳墜，也能隨意找到。漸漸地，到了末流，冒用他名號的人，數都數不清。楊岐會就像玉匠雕琢璠玙美玉一樣，那些次等的石頭就被廢棄了。所以他的子孫都光明照人，能夠繼承他的家業。大概碧落碑上，沒有贗品吧。
禪師德章再次入宮向皇帝奏對。
禪師法眼宗第四代杭州凈土院惟正（一說為惟政）圓寂。
惟正年幼時跟隨錢塘本如出家。郡里的人想動用官府的錢財來購買度牒贈送給他，惟正嘆息道：『古時候度人出家，是因為他們有清凈的機智和精密的旨趣，現在卻反過來了，離古時候太遠了。我加入僧團，自有我的時機。』於是跪謝不受。本如問他原因，惟正說：『他們不是真正瞭解我的人，只是因為您的緣故，想在一個童子身上投入百千的錢財，就能保證他終身都能施捨財物而不求回報嗎？如來世尊，大愿是度化眾生，所以有慈悲的庇護，現在《妙法蓮華經》就是這樣。我應當盡力誦讀和受持，把恩情全部歸於佛法，在道義上才是安穩的。』本如認為他很奇特。惟正十八歲成為正式的僧人，獨自穿著破舊的僧袍。又有人願意捐輸每年的費用，讓他繼續管理寺院事務。惟正再次謝絕道：『只聽說過托缽乞食，沒聽說過安坐享樂。歷代拜訪各位祖師，沒聽說過放棄學業而自己承擔責任的。況且我年紀正盛，精力充沛，正是努力修行的時候，不是從事房屋營建的時候。』於是開始遊歷四方，從惟素那裡接受了心法。惟素掌管功臣山凈土院，惟正輔佐他很久，然後才繼承了他的位置。內翰葉清臣
【English Translation】 English version: Thereupon, he went to Le Tan (place name). Even after a long time, the doubts in his heart remained unresolved. Hearing that the Patriarch had moved to Yun Gai Mountain and was able to restrain and guide scholars, he went directly to visit him. Before he could say a word, he immediately understood the mind-seal (later, he followed Duan Zu to study, deeply researching the profound Buddhist teachings, and twice presided over Bao Ning Temple after entering the world).
The eighth generation of the Linji (Rinzai) School, Yangqi (Yang岐) Patriarch, passed away.
Hong Juefan said: 'The Linji School passed down for seven generations and produced Shishuang Yuan (石霜圓). Yuan's disciples included Jicui Nan (積翠南) and Yangqi Hui (楊岐會). Nan's arrangements were like sitting at a crossroads, gathering all kinds of rare and strange items to sell. Even lost hairpins and earrings could be easily found. Gradually, in later generations, those who falsely used his name were too numerous to count. Yangqi Hui was like a jade craftsman carving beautiful jade; inferior stones were discarded. Therefore, his descendants were all radiant and able to inherit his family's legacy. Probably, there are no forgeries on the Biluo Stele (碧落碑).'
Chan Master Dezhang (德章) again entered the palace to report to the emperor.
The fourth generation of the Fayan (法眼) School, Chan Master Weizheng (惟正) (also written as Weizheng (惟政)) of Jingtu (淨土) Monastery in Hangzhou, passed away.
When Weizheng was young, he followed Bentu (本如) of Qiantang (錢塘) to become a monk. The people of the prefecture wanted to use public funds to purchase a monk certificate (度牒) to give to him, but Weizheng sighed and said, 'In ancient times, people became monks because they had pure wisdom and profound intentions, but now it is the opposite, which is far from the ancient ways. I will join the Sangha when the time is right.' So he knelt down and refused. When Bentu asked him the reason, Weizheng said, 'They do not truly understand me; they only want to invest hundreds of thousands of coins in a child, hoping that he will be able to give alms without expecting anything in return for the rest of his life? The Tathagata World-Honored One has the great vow to liberate all beings, so there is compassionate protection, and the 妙法蓮華經 (Myōhō Renge Kyō) (Lotus Sutra) is like that. I should diligently recite and uphold it, and attribute all kindness to the Dharma, which is morally sound.' Bentu thought he was extraordinary. At the age of eighteen, Weizheng became a formal monk, wearing only a worn-out robe. Someone also wanted to donate annual expenses to allow him to continue managing the monastery affairs. Weizheng again declined, saying, 'I have only heard of begging for food, not sitting and enjoying comfort. Throughout my visits to various patriarchs, I have never heard of abandoning studies and taking on responsibilities myself. Moreover, I am in my prime, full of energy, and it is the time to work hard in practice, not to engage in building houses.' So he began to travel around, receiving the mind-seal from Weisu (惟素). Weisu was in charge of Gongchen (功臣) Mountain Jingtu Monastery, and Weizheng assisted him for a long time before succeeding him. Neihan (內翰) Ye Qingchen (葉清臣)
迎正論道。一日語正曰。明日有客集。愿師來灑以甘露。正諾之。明日遣邀。正以一偈授曰。昨日曾將今日期。出門倚仗又思維。為僧只合居巖谷。國土筵中甚不宜。竟不往。嘗跨一黃犢。出入。軍持巾缽悉掛角上。故俗呼為正黃牛。侍郎蔣堂出守杭州。與正為方外交。正每往謁至郡庭下犢。談笑終日而去。正律身精嚴。冬不擁爐。以蘆花作毬。納足其中。客至共之。夏秋好玩月。吟笑達旦。率以為常。或問師以禪師名。乃不談禪何也。曰徒費言語。吾懶。寧假曲折。但日夜煩萬象為敷演耳。言語有間。吾此法無盡。所謂造物無盡藏也。孟夏日。語眾曰。夫動以靜對。未始有極。吾一動。歷年六十有四。今靜矣。然動靜本何有哉。於是泊然而逝(損園蔭客金陵盧龍山房。題政黃牛圖。贈巢山至和尚詩曰。有宋山林朝市然。綠綈丹詔白雲邊。高人視此如蝸涎。翛然自適吾之天。愛騎黃犢沖華筵。軍持書卷掛角顛。風流翰墨驚名賢。隻字單詞爭愛憐。興來隨意山水前。長歌大嘯傲雲煙。馳逐不用珊瑚鞭。豈如養駿黃金韉。青松千樹夕陽懸。茅庵歸去草芊芊。高情非為矯其偏。逸韻千古爭喧傳。以今視宋更天淵。吾師寄託寧后先。誅茅縛屋師山巔。蕉團一瓢詩幾編。欲買黃犢尚無錢畫圖晤對夫何嫌。蒼葭我問秣陵船。一庭秋
【現代漢語翻譯】 現代漢語譯本： 迎正論道。一日，有人對語正（法號）說：『明日有施主設齋供僧，希望您能來灑甘露（指佛法）。』語正答應了。第二天，來人遣人邀請，語正便寫了一首偈（佛教詩歌）讓人帶去，偈中寫道：『昨日曾將今日期，出門倚仗又思維。為僧只合居巖谷，國土筵中甚不宜。』最終沒有前往。語正經常騎著一頭黃牛出入，軍持（水瓶）、巾、缽都掛在牛角上，所以世俗稱他為正黃牛。 侍郎蔣堂出任杭州太守，與語正結為道義上的朋友。語正每次去拜訪他，都在郡衙門前下牛，與蔣堂談笑一整天后離去。語正嚴於律己，冬天不烤火爐，而是用蘆花做成球，把腳放在裡面取暖，客人來了也一起用。夏秋季節喜歡賞月，吟詩談笑直到天亮，這都是常事。 有人問語正：『大家都稱您為禪師，您卻不談禪，這是為什麼呢？』語正回答說：『徒費口舌，我懶。寧可藉助曲折的方式。我每天都讓萬象（宇宙萬物）為我敷演佛法。言語有窮盡時，我的佛法無窮無盡，這就是所謂的造物無盡藏啊。』 孟夏時節，語正對眾人說：『以動對靜，本就沒有窮盡。我一動，經歷了六十四年，現在要靜下來了。然而動靜的本質又是什麼呢？』於是安詳地去世了。 （損園蔭客金陵盧龍山房，題政黃牛圖，贈巢山至和尚詩曰：有宋（960年-1279年）山林朝市然，綠綈丹詔白雲邊。高人視此如蝸涎，翛然自適吾之天。愛騎黃犢沖華筵，軍持書卷掛角顛。風流翰墨驚名賢，隻字單詞爭愛憐。興來隨意山水前，長歌大嘯傲雲煙。馳逐不用珊瑚鞭，豈如養駿黃金韉。青松千樹夕陽懸，茅庵歸去草芊芊。高情非為矯其偏，逸韻千古爭喧傳。以今視宋（960年-1279年）更天淵，吾師寄託寧后先。誅茅縛屋師山巔，蕉團一瓢詩幾編。欲買黃犢尚無錢畫圖晤對夫何嫌。蒼葭我問秣陵船，一庭秋。)
【English Translation】 English version: Welcoming Zheng to Discuss the Dao. One day, someone said to Yu Zheng (Dharma name): 'Tomorrow, a patron will hold a vegetarian feast for monks, hoping you can come and sprinkle the sweet dew (referring to the Buddha's teachings).' Yu Zheng agreed. The next day, the person sent someone to invite him. Yu Zheng then wrote a verse (Buddhist poem) and had it taken to the patron, which read: 'Yesterday, I made an appointment for today, leaning on my staff and pondering again. A monk should only live in rocky valleys, it is very unsuitable to be in the feasts of the country.' In the end, he did not go. Yu Zheng often rode a yellow ox in and out, with the kundika (water bottle), towel, and bowl all hanging on the ox's horns, so the common people called him Zheng Yellow Ox. The vice minister Jiang Tang was appointed as the governor of Hangzhou and became a righteous friend with Yu Zheng. Every time Yu Zheng went to visit him, he would get off the ox in front of the prefectural office, chat and laugh with Jiang Tang all day, and then leave. Yu Zheng was strict with himself, not using a stove in winter, but making a ball out of reed catkins and putting his feet in it to keep warm. When guests came, they would use it together. In summer and autumn, he liked to enjoy the moon, reciting poetry and laughing until dawn, which was a common occurrence. Someone asked Yu Zheng: 'Everyone calls you a Chan (Zen) master, but you don't talk about Chan, why is that?' Yu Zheng replied: 'It's a waste of words, I'm lazy. I'd rather use a roundabout way. I let all phenomena (the myriad things in the universe) expound the Dharma for me every day. Language has an end, but my Dharma is endless, which is the so-called inexhaustible treasury of creation.' In early summer, Yu Zheng said to the crowd: 'Using movement to counter stillness has no end. I have been moving for sixty-four years, and now I will be still. But what is the essence of movement and stillness?' Then he passed away peacefully. (Sun Yuan Yin Ke Jinling Lu Long Shan Fang, titled Zheng Yellow Ox Picture, poem presented to Chao Shan Zhi Monk: In the Song Dynasty (960-1279), mountains and forests were like the court, green silk and red edicts were at the edge of white clouds. A noble person sees this as snail slime, leisurely enjoying my heaven. I love to ride a yellow ox to rush into the banquet, the kundika and books hang upside down on the horns. Elegant calligraphy and painting amaze famous scholars, every word and phrase is cherished. When the mood comes, I go to the mountains and rivers at will, singing loudly and laughing proudly in the clouds and mist. Chasing does not require a coral whip, how can it be like raising a fine horse with a golden saddle. A thousand pine trees hang in the setting sun, returning to the thatched hut with lush grass. Noble sentiments are not to correct their bias, outstanding charm has been passed down through the ages. Looking at the Song Dynasty (960-1279) from today is even more different, my teacher's entrustment is neither before nor after. Cutting thatch and binding a house on the top of the mountain, a banana mat and a gourd, how many poems are written. I want to buy a yellow ox but I don't have money, what's wrong with facing the painting. I ask the boat of Moling in the green reeds, a courtyard of autumn.)
雨濕苔磚。指點壁間筆墨妍。茶鐺窗外響紅泉。夫椒山下五湖連。煙波一葉可忘年。蒲芽菰米手烹鮮。漁翁舟子誰何焉。大盆弄月溯淪漣。鷗群鷺友兩纏綿。吾師肯來撥書眠。荻花擁足竦寒肩。身入圖畫作臞仙。鳴呼。身入圖𦘕作臞仙。至嗣靈隱禮。隱金陵獅山。時高其風操)。
臨濟第九世祖
諱守端。衡陽葛氏子。幼事翰墨。冠依茶陵郁山主得度。參楊岐祖嗣法。
庚寅皇祐二年。
臨濟第九世白雲祖嗣宗統(二十三年)。
祖住承天寺。
祖游廬阜。圓通訥禪師。薦住承天。聲名籍甚。僧問。如何是佛。祖曰。鑊湯無冷處。曰如何是佛法大意。祖曰。水底按葫蘆。曰如何是祖師西來意。祖曰。烏飛兔走。
禪師德章乞終老山林詔住杭州靈隱賜號明覺。
禪師江州圓通居訥辭詔住凈因舉書記懷璉自代。
訥梓州蹇氏子。試經得度。以講學冠兩川。耆年多下之。因禪者䇿發出蜀。放浪荊楚。至襄州洞山榮(榮智門祚嗣)座下。留止十年。嗣其法。后游廬山。太守程師孟請住歸宗。遷圓通。汴京自周朝毀寺。太祖建隆間復興兩街。止是義學而已。士大夫聰明超軼者。皆厭聞名相。而少林一宗。尚未大行。翰林楊億晁迥首發明之。內侍李允寧奏旋汴宅一區。創
【現代漢語翻譯】 現代漢語譯本 雨水打濕了長滿青苔的磚頭。我指著墻壁上精妙的書法和繪畫作品欣賞。煮茶的爐子在窗外，紅色的泉水叮咚作響。這裡是夫椒山下，連線著五湖。在煙波浩渺的湖面上，乘著一葉小舟，可以忘卻年齡。用手烹煮蒲草的嫩芽和菰米，品嚐新鮮的美味。漁翁和船伕，他們是誰呢？大家用大盆在月光下嬉戲，逆流而上，水波盪漾。成群的鷗鳥和白鷺，它們親密地依偎在一起。我的老師如果肯來，一定會放下書本，欣賞這美景而入睡。蘆葦花簇擁著雙腳，聳起寒冷的肩膀。身入這如畫的景色中，我彷彿成了一個清瘦的神仙。唉！身入這如畫的景色中，我彷彿成了一個清瘦的神仙。後來到靈隱寺行禮。又隱居在金陵的獅子山。當時人們都敬佩他高尚的品德和節操。
臨濟宗第九代祖師
法諱守端（含義未知），是衡陽葛氏的兒子。年幼時學習書法繪畫。成年後依止茶陵郁山禪師剃度出家。參學楊岐方會禪師，得其嗣法。
宋皇祐二年（1050年）。
臨濟宗第九代白雲守端禪師嗣宗統（二十三年）。
守端禪師住持承天寺。
守端禪師遊歷廬山。圓通訥禪師推薦他住持承天寺，聲名遠揚。有僧人問：『什麼是佛？』守端禪師回答說：『像滾燙的鍋，沒有一處是冷的。』僧人又問：『什麼是佛法的大意？』守端禪師回答說：『像在水底按葫蘆一樣。』僧人又問：『什麼是祖師西來的意旨？』守端禪師回答說：『像烏飛兔走一樣。』
禪師德章請求告老還鄉，隱居山林，皇帝下詔讓他住持杭州靈隱寺，並賜號『明覺』。
禪師江州圓通居訥辭謝了朝廷的詔令，住持凈因寺，讓書記懷璉代替自己。
訥禪師是梓州蹇氏的兒子。通過考試經文而得度出家。以講解經學聞名於四川。年老的人大多聽從他的教誨。因為禪者的鞭策而離開四川，放浪于荊楚一帶。到達襄州洞山榮（榮智門祚嗣）的座下。在那裡住了十年，繼承了他的法脈。後來遊歷廬山。太守程師孟請他住持歸宗寺。后遷往圓通寺。汴京自從周朝毀壞寺廟后，宋太祖建隆年間（960-963年）重新興建了兩條街道。只是興辦義學而已。士大夫中聰明超群的人，都厭倦了追逐名利，而少林一宗，還沒有大為流行。翰林楊億、晁迥首先發揚了它。內侍李允寧上奏獻出汴京的一處住宅，建立寺廟。
【English Translation】 English version Rain wets the mossy bricks. I point out the exquisite calligraphy and paintings on the wall. The sound of the tea kettle rings outside the window, with the red spring water gurgling. This is below Mount Fujiao, connecting the Five Lakes. Sailing on a small boat on the vast misty lake, one can forget about age. Cooking tender cattail shoots and gorgon fruit by hand, savoring the fresh delicacies. The fisherman and boatman, who are they? Everyone plays under the moonlight with large basins, going against the current, with the water rippling. Flocks of seagulls and egrets, they cuddle together intimately. If my teacher is willing to come, he will surely put down his books and fall asleep while admiring this beautiful scenery. Reed flowers surround the feet, shrugging the cold shoulders. Entering this picturesque scenery, I seem to have become a gaunt immortal. Alas! Entering this picturesque scenery, I seem to have become a gaunt immortal. Later, he went to Lingyin Temple to pay respects. He then lived in seclusion on Lion Mountain in Jinling. At that time, people admired his noble character and integrity.
The ninth ancestor of the Linji School
His dharma name was Shouduan (meaning unknown), the son of the Ge family of Hengyang. He studied calligraphy and painting in his youth. After adulthood, he relied on Chan Master Yushan of Chaling to be tonsured and ordained. He studied with Chan Master Yangqi Fanghui and inherited his dharma.
In the second year of the Song Dynasty's Huangyou era (1050).
The ninth generation of Linji School, Chan Master Baiyun Shouduan, inherited the lineage (twenty-three years).
Chan Master Shouduan resided at Chengtian Temple.
Chan Master Shouduan traveled to Mount Lu. Chan Master Yuantong Ne recommended him to reside at Chengtian Temple, and his reputation spread far and wide. A monk asked: 'What is Buddha?' Chan Master Shouduan replied: 'Like a boiling pot, there is no cold spot.' The monk then asked: 'What is the great meaning of the Buddha Dharma?' Chan Master Shouduan replied: 'Like pressing a gourd at the bottom of the water.' The monk then asked: 'What is the meaning of the Patriarch's coming from the West?' Chan Master Shouduan replied: 'Like a crow flying and a rabbit running.'
Chan Master Dezhang requested to retire and return to his hometown to live in seclusion in the mountains, the emperor issued an edict ordering him to reside at Lingyin Temple in Hangzhou and bestowed the title 'Mingjue'.
Chan Master Yuantong Ju Ne of Jiangzhou declined the imperial edict and resided at Jingyin Temple, allowing Secretary Huailian to replace him.
Chan Master Ne was the son of the Jian family of Zizhou. He was ordained after passing the scripture examination. He was famous in Sichuan for lecturing on scriptures. Many elderly people followed his teachings. Because of the encouragement of Chan practitioners, he left Sichuan and wandered around Jingchu. He arrived at the seat of Dongshan Rong (Rong Zhi Men Zuo Si) in Xiangzhou. He stayed there for ten years and inherited his dharma lineage. Later, he traveled to Mount Lu. Prefect Cheng Shimeng invited him to reside at Guizong Temple. Later, he moved to Yuantong Temple. Since the Zhou Dynasty destroyed temples in Bianjing, Emperor Taizu of the Song Dynasty rebuilt the two streets during the Jianlong era (960-963). It was only to establish charity schools. The intelligent and outstanding among the scholar-officials were tired of pursuing fame and fortune, and the Shaolin School had not yet become popular. Hanlin Yang Yi and Chao Jiong first promoted it. The eunuch Li Yuning presented a residence in Bianjing to create a temple.
興禪席。敕賜額曰十方凈因禪院。帝聞訥名。特詔開法。以目疾堅辭不赴。舉本院書記懷璉自代。於是詔璉。璉至。引對佛法大意稱旨。傳宣效南方禪林儀範。開堂演法。賜璉號大覺禪師。訥號祖印禪師。
禪師贊元住蔣山。
元侍石霜祖久。祖歿。元廬塔種植八年。出世住蔣山。丞相王安石丁母憂。讀經山中。與元游如昆弟。問祖師意旨。元不答。石益扣之。元曰。公有般若之障三。有近道之資一。更一兩生來。或得純熟。石曰。愿聞其說。元曰。公受氣剛大。世緣深。以剛大氣遭深世緣。必以身任天下之重。懷經濟之志。用舍不能必。則心未平。以未平之心。持經世之志。何時能一念萬年哉。又多怒。而學問尚理。于道為所知愚。此其三也。特視名利如脫髮。甘淡薄如頭陀。此為近道。且當以教乘滋茂之。可也。石再拜受教。
辛卯三年。
佛滅后二千年。
廬山歸宗火方丈慧南禪師入岳獲智證 發明(寺火不書。此書以南禪師在獄得三昧證也)。
南住歸宗。寺火。一夕而燼。大眾嘩動山谷。南安坐如平時。僧洪準欲掖而走。南叱之。準曰。和尚縱厭世間。慈明法道。何所賴耶。因徐整衣起。火已及坐榻矣。入獄。郡吏發其私忿。拷掠百至。絕口不言。惟不食而已。兩月
【現代漢語翻譯】 現代漢語譯本： 興建禪堂，皇帝下令賜名為十方凈因禪院。皇帝聽聞了訥（人名，此處指一位禪師）的名聲，特意下詔讓他前去開壇講法。訥以眼疾為由堅決推辭，推薦本院的書記懷璉代替自己。於是皇帝下詔給懷璉，懷璉到達后，對佛法大意的闡述深得皇帝旨意。皇帝傳旨讓他效仿南方禪林的儀軌規範，開堂演法，並賜予懷璉『大覺禪師』的稱號，賜予訥『祖印禪師』的稱號。
禪師贊元住在蔣山。
元（人名，此處指一位禪師）侍奉石霜祖久（人名，此處指一位禪師）很久。石霜祖久圓寂后，元在塔旁守廬種植了八年。之後出世住在蔣山。丞相王安石因母親去世而丁憂，在山中讀書，與元交遊如同兄弟。王安石向元請教祖師的意旨，元沒有回答。王安石更加懇切地請教，元說：『您有三種般若（梵語，智慧）的障礙，有一種接近道的資質。再過一兩世，或許能夠純熟。』王安石說：『希望聽您說說。』元說：『您稟賦的氣質剛強宏大，世俗的緣分很深。以剛強宏大的氣質遭遇深厚的世俗緣分，必定會以自身承擔天下的重任，懷有經世濟民的志向。但任用或捨棄不能確定，那麼心就不能平靜。以不能平靜的心，懷有經世濟民的志向，何時才能一念抵萬年呢？又多有怒氣，而學問崇尚義理，對於道來說是自以為是的愚蠢，這就是三種障礙。』『您特別看輕名利如同脫落的頭髮，甘於淡泊如同頭陀（梵語，苦行僧），這就是接近道。暫且應當用教義來滋養它，就可以了。』王安石再次拜謝接受教誨。
辛卯（1051）三年（宋仁宗皇祐三年）。
佛滅后兩千年。
廬山歸宗火方丈慧南禪師在入岳州監獄后獲得智證（寺廟失火沒有記載，這本書記載了慧南禪師在監獄中得到三昧（梵語，正定）的證明）。
慧南（人名，此處指一位禪師）住在歸宗寺，寺廟失火，一個晚上就燒光了。大眾喧譁震動山谷，慧南安穩端坐如同平時。僧人洪準想要攙扶他逃走，慧南呵斥他。洪準說：『和尚縱然厭棄世間，慈明（人名，此處指一位禪師）的法道，依靠誰呢？』於是慢慢整理衣服起身，火已經燒到坐榻了。慧南入獄，郡吏發泄私憤，拷打掠奪百般，慧南始終一言不發，只是不吃飯而已，持續了兩個月。
【English Translation】 English version: A Chan hall was built, and the emperor ordered it to be named the Ten Directions Pure Cause Chan Monastery. The emperor heard of Ne's (personal name, referring to a Chan master here) reputation and specially ordered him to open the Dharma assembly. Ne firmly declined on the grounds of eye disease and recommended Huai Lian, the secretary of the monastery, to replace him. Thereupon, the emperor issued an edict to Lian. Upon arrival, Lian's exposition on the general meaning of the Buddha-dharma pleased the emperor. The emperor ordered him to emulate the norms and standards of the Southern Chan monasteries, open a Dharma hall, and preach the Dharma, bestowing upon Lian the title of 'Great Enlightenment Chan Master' and upon Ne the title of 'Ancestral Seal Chan Master'.
Chan Master Zan Yuan resided at Jiang Mountain.
Yuan (personal name, referring to a Chan master here) served Shi Shuang Zu Jiu (personal name, referring to a Chan master here) for a long time. After Shi Shuang Zu Jiu passed away, Yuan lived in a hut beside the stupa, planting for eight years. He then emerged to reside at Jiang Mountain. Chancellor Wang Anshi was in mourning for his mother and was reading scriptures in the mountains, associating with Yuan like a brother. Wang Anshi asked Yuan about the meaning of the Patriarch, but Yuan did not answer. Wang Anshi asked even more earnestly, and Yuan said, 'You have three obstacles of prajna (Sanskrit, wisdom) and one quality that approaches the Dao. After one or two more lifetimes, perhaps you can become proficient.' Wang Anshi said, 'I wish to hear you explain.' Yuan said, 'Your inherent temperament is strong and great, and your worldly connections are deep. With a strong and great temperament encountering deep worldly connections, you will surely bear the heavy responsibility of the world and cherish the ambition to manage the world and benefit the people. But if employment or abandonment cannot be determined, then the mind cannot be at peace. With a mind that is not at peace, cherishing the ambition to manage the world and benefit the people, when can you have one thought that equals ten thousand years? Moreover, you are often angry, and your learning values reason, which is self-righteous foolishness in relation to the Dao. These are the three obstacles.' 'You especially despise fame and profit like fallen hair and are content with simplicity like a dhuta (Sanskrit, ascetic), which is approaching the Dao. For the time being, you should nourish it with the teachings, and that will be sufficient.' Wang Anshi bowed again and accepted the teaching.
In the third year of Xinmao (1051) (the third year of Emperor Renzong's Huangyou reign in the Song Dynasty).
Two thousand years after the Buddha's Parinirvana.
Chan Master Huinan, the abbot of Guizong Monastery on Mount Lu, attained wisdom and realization after entering Yuezhou prison (the fire at the temple is not recorded; this book records Chan Master Huinan's attainment of samadhi (Sanskrit, concentration) in prison).
Huinan (personal name, referring to a Chan master here) resided at Guizong Monastery. The temple caught fire and was burned to ashes in one night. The masses clamored, shaking the valleys, but Huinan sat calmly as usual. The monk Hong Zhun wanted to help him escape, but Huinan scolded him. Hong Zhun said, 'Even if the abbot is weary of the world, who will rely on Ciming's (personal name, referring to a Chan master here) Dharma path?' Thereupon, he slowly straightened his clothes and got up, but the fire had already reached the seat. Huinan entered prison, and the county official vented his personal anger, subjecting him to all kinds of torture and plunder. Huinan remained silent, only refusing to eat, and this continued for two months.
后得釋。鬚髮不剪。皮骨僅存。可真迎于中途。見之泣下曰。師兄何至是也。南叱曰。這俗漢。真不覺下拜。他日謂門弟子曰。我在獄證法華經菩薩遊戲三昧。經曰。菩薩遊戲神通。凈佛國土。心不好樂。呵小乘也。以其不能成就眾生耳。弟子請聞其說。南曰。凡獄吏之治有罪者。察見其情偽。必痛加捶楚。欺詐之實盡則自釋。雖有酷刑。不能申也。罪至於死。亦所甘心者。智盡情枯故也。今禪學者。馳求之狂。欺詐之病。不以知見之慧鍛之。何由而釋。
禪師倚遇住法昌。
遇游西山。眷雙嶺深邃。棲息三年。始應法昌之請。法昌在分寧北。千峰萬壑。古屋數間。遇至止。刀耕火種。殊安樂之。衲子不堪其枯淡。多棄去。坐此成單丁。
壬辰四年。
祖住圓通。
訥以圓通讓祖。自處東堂。祖時年二十八。自以前輩讓名席。責己甚重。敬嚴臨眾。以公滅私。宗風大振。
禪師雲門第四世明州雪竇明覺重顯寂。
顯初遊方時。謁廬山林禪師。拂其機。一眾股慄。林諭眾曰。此如來廣大三昧。非汝等以取捨心可了別也。駙馬都尉李遵勖。奏賜紫方袍。侍中賈公奏錫號明覺。六月十日。中夜辭眾。盥浴整衣。側臥而逝。門人惟蓋文軫等。裒集提唱拈頌諸錄行世。
祥符
【現代漢語翻譯】 現代漢語譯本： 後來他被釋放了。頭髮和鬍鬚都沒有剪，瘦得只剩下皮包骨。可真（人名）在半路迎接他，見到他哭著說：『師兄，你怎麼到了這種地步？』南（人名）呵斥道：『你這俗人！』可真（人名）不由自主地跪拜。後來，南（人名）對門下弟子說：『我在監獄裡證悟了《法華經》（Saddharma Puṇḍarīka Sūtra）的菩薩遊戲三昧（bodhisattva-vikrīḍita-samādhi）。經書上說：菩薩遊戲神通，清凈佛國，心中沒有貪戀。這是在呵斥小乘（Hīnayāna），因為他們不能成就眾生。』弟子們請求聽他詳細說說。南（人名）說：『凡是獄吏治理罪犯，觀察到他們的真情假意，必定會狠狠地鞭打他們。欺詐的實情完全暴露出來，自然就會被釋放。即使有酷刑，也心甘情願承受，因為智慧已經窮盡，情感已經枯竭。現在學禪的人，追名逐利的瘋狂，欺騙作假的毛病，如果不以知見的智慧來錘鍊他們，怎麼能夠得到解脫呢？』
禪師倚遇（人名）住在法昌（寺名）。
倚遇（人名）遊歷西山（地名），喜歡雙嶺（地名）的深邃幽靜，在那裡住了三年，才應法昌（寺名）的邀請。法昌（寺名）在分寧（地名）的北部，千峰萬壑，只有幾間古老的房屋。倚遇（人名）到那裡后，靠刀耕火種為生，覺得非常安樂。但僧人們受不了這種枯燥清淡的生活，大多離開了，倚遇（人名）因此成了孤身一人。
壬辰（年號）四年（1011年）。
祖（人名）住在圓通（寺名）。
訥（人名）把圓通（寺名）讓給祖（人名），自己住在東堂。祖（人名）當時二十八歲，因為自己是後輩而讓出名位，責備自己很重。他恭敬嚴肅地對待大眾，以公滅私，宗風因此大振。
禪師雲門（宗派名）第四世明州（地名）雪竇明覺重顯（法號）圓寂。
重顯（法號）最初遊方時，拜訪廬山（地名）的林禪師（人名）。林禪師（人名）的機鋒犀利，令眾人感到恐懼。林禪師（人名）告訴大家說：『這是如來（Tathāgata）廣大三昧（mahā-samādhi），不是你們用取捨之心可以理解的。』駙馬都尉李遵勖（人名）上奏朝廷，賜予他紫方袍。侍中賈公（人名）上奏朝廷，賜予他『明覺』的稱號。六月十日，半夜時分，他向大眾告別，洗漱乾淨，整理好衣服，側臥而逝。他的門人惟蓋（人名）、文軫（人名）等人，收集整理了他的提唱、拈頌等語錄，流傳於世。
祥符（年號）
【English Translation】 English version: Later he was released. His hair and beard were uncut, and he was reduced to skin and bones. Kezhen (person's name) greeted him on the way, and upon seeing him, wept and said, 'Senior brother, how did you come to this?' Nan (person's name) scolded, 'You vulgar man!' Kezhen (person's name) couldn't help but prostrate himself. Later, Nan (person's name) said to his disciples, 'In prison, I realized the bodhisattva-vikrīḍita-samādhi (菩薩遊戲三昧, samādhi of the bodhisattva's play) of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). The sutra says: Bodhisattvas play with their supernatural powers, purify the Buddha lands, and have no attachment in their hearts. This is a rebuke to the Hīnayāna (小乘), because they cannot accomplish the liberation of all beings.' The disciples asked him to explain this in detail. Nan (person's name) said, 'When prison officials govern criminals, they observe their true and false intentions, and they will surely beat them severely. When the truth of their deceit is fully exposed, they will naturally be released. Even if there is severe torture, they will willingly endure it, because their wisdom is exhausted and their emotions are withered. Now, those who study Chan, with their madness of chasing fame and profit, and their sickness of deceit and falsehood, if they are not forged with the wisdom of knowledge and insight, how can they be liberated?'
Chan Master Yiyu (person's name) resided at Fachang (temple name).
Yiyu (person's name) traveled to West Mountain (place name), and favored the deep seclusion of Shuangling (place name). He stayed there for three years before responding to the invitation of Fachang (temple name). Fachang (temple name) is located in the north of Fanning (place name), surrounded by thousands of peaks and valleys, with only a few ancient houses. After Yiyu (person's name) arrived, he lived by slash-and-burn agriculture, and felt very content. However, the monks could not bear this dry and plain life, and most of them left, so Yiyu (person's name) became a solitary figure.
In the fourth year of Renchen (壬辰) (1011).
Zu (person's name) resided at Yuantong (temple name).
Ne (person's name) yielded Yuantong (temple name) to Zu (person's name), and resided in the East Hall himself. Zu (person's name) was twenty-eight years old at the time, and he felt greatly responsible for yielding the prestigious position because he was a junior. He treated the assembly with respect and seriousness, and extinguished selfishness for the sake of the public good, so the style of the school greatly flourished.
Chan Master Chongxian (法號), Mingjue (稱號), of Xuedou (place name) in Mingzhou (place name), the fourth generation of the Yunmen (宗派名) school, passed away.
When Chongxian (法號) first traveled, he visited Chan Master Lin (person's name) of Mount Lu (place name). Chan Master Lin's (person's name) sharp wit caused fear among the assembly. Chan Master Lin (person's name) told everyone, 'This is the Tathāgata's (如來) great samādhi (mahā-samādhi, 三昧), which you cannot understand with a mind of taking and rejecting.' The Imperial Son-in-Law Li Zunxu (person's name) memorialized the court and was granted a purple robe. The Attendant Minister Jia Gong (person's name) memorialized the court and was granted the title 'Mingjue (明覺)'. On the tenth day of June, in the middle of the night, he bid farewell to the assembly, washed himself, arranged his clothes, and passed away lying on his side. His disciples Wei Gai (person's name), Wen Zhen (person's name), and others collected and compiled his recorded teachings, commentaries, and verses, which were circulated in the world.
Xiangfu (年號)
蔭曰。從上佛祖機語。如乳之於水。醍醐之在酥酪。自雪竇發其精微。剔其肯緊。而乳與醍醐。擇之不待鵝王。味之消除雜毒。拈頌之於來學。開通心眼不少。蓋其精脫融洽。悟與辯才。兼無礙者也。
癸巳五年。
甲午至和元年。
祖徙法華 闕疑(訥初舉祖住承天。又遜居東堂。辭詔舉璉書記自代。蓋虛懷無我。盛德尊宿也。祖退圖通一節。故闕而不書)。
道隆賜號應制明悟禪師 發明(隆以夢召。偈句酬倡。留宿禁林。故書法如此)。
隆廣慧璉嗣。游京客景德寺。日縱觀都市。歸常二鼓。一夕不得入。臥于門之下。帝夢至寺門。見龍蟠地。遣中使視之。睹隆熟睡。驚矍問名歸奏。帝聞道隆名。喜曰。吉徴也。明日召至便殿。奏對詳允。帝大悅。偈句相酬。絡繹于道。或入對。留宿禁中。禮遇特厚。賜號應制明悟禪師。會詔大覺璉于化成殿說法。召隆問話。機鋒迅捷。帝大悅。侍衛皆山呼。隆即疏奏。舉璉自代禁林待問。秘殿談禪。乞歸盧山。帝覽表不允。有旨建華嚴禪院令開堂。後年八十餘。寂于盛暑。安坐七日。手足柔和。
歸宗南結庵積翠。
南結庵黃檗溪上曰積翠。學徒奔湊。雖飽參老宿。至則憮然自失。就弟子之列。潘興嗣嘗問其故。南曰。父嚴則子
【現代漢語翻譯】 現代漢語譯本： 蔭禪師說：『從上代佛祖的機鋒話語，就像牛奶之於水，醍醐之於酥酪。雪竇禪師發揮了其中的精微之處，剔除了其中的不確定之處，這樣一來，選擇牛奶和醍醐，就不需要鵝王來鑑別了，品嚐它們可以消除各種雜毒。將這些偈頌展示給來學習的人，開啟他們的心眼，讓他們有所領悟。這實在是精妙脫俗，融會貫通，領悟和辯才兼備，沒有任何障礙啊。』
癸巳五年（1053年）。
甲午至和元年（1054年）。
祖師遷居法華寺——闕疑（訥初禪師舉薦祖師住持承天寺，後來又謙遜地退居東堂。辭謝詔令，舉薦璉書記代替自己。這實在是虛懷若谷，盛德的尊宿啊！祖師退隱和圖通禪師的事蹟相似，所以這裡闕而不書）。
道隆禪師被賜予『應制明悟禪師』的稱號——發明（道隆禪師因為皇帝的夢召，用偈句酬唱，被留在禁林住宿，所以史書這樣記載）。
道隆禪師的弟子廣慧璉禪師繼承了他的衣缽。他遊歷京城，住在景德寺，每天縱情觀賞都市風光，常常在二更時分才回來。一天晚上，他不得入寺，就睡在寺門之下。皇帝夢見來到寺門，看見一條龍盤踞在地上，就派遣中使去檢視。中使看見道隆禪師熟睡，驚慌失措地詢問他的姓名，回去稟告皇帝。皇帝聽到道隆禪師的名字，高興地說：『這是吉祥的徵兆啊！』第二天，皇帝召見道隆禪師到便殿，道隆禪師的奏對詳細允當，皇帝非常高興，用偈句互相酬唱，絡繹不絕。有時道隆禪師入宮對答，被留在禁中住宿，禮遇非常優厚，被賜予『應制明悟禪師』的稱號。適逢皇帝詔令大覺璉禪師在化成殿說法，召見道隆禪師問話，道隆禪師的機鋒迅捷，皇帝非常高興，侍衛們都山呼萬歲。道隆禪師隨即上疏，舉薦璉禪師代替自己在禁林待問，在秘殿談禪，請求回到廬山。皇帝看了奏章沒有批準，下旨建造華嚴禪院，讓他開堂說法。後來，道隆禪師八十多歲，在盛夏圓寂，安坐七日，手足柔和。
歸宗禪師在南結庵積翠修行。
南結庵在黃檗溪上，名為積翠，學徒們紛紛前來。即使是飽參的老修行，來到這裡也會茫然若失，加入到弟子的行列。潘興嗣曾經問他其中的緣故，南禪師說：『父親嚴厲，兒子...
【English Translation】 English version: Zen Master Yin said: 'The critical phrases of the Buddhas and Patriarchs of the past are like milk in water, or ghee in butter and cheese. Zen Master Xuedou brought out their essence and eliminated their uncertainties. In this way, choosing milk and ghee does not require the King of Geese to distinguish them, and tasting them can eliminate various poisons. Presenting these verses to those who come to learn opens their mind's eye and allows them to gain insight. This is truly refined and detached, integrated and comprehensive, possessing both enlightenment and eloquence, without any obstacles.'
The fifth year of Gui Si (1053 AD).
The first year of Zhihe, Jiawu (1054 AD).
The Patriarch moved to Fahua Temple—Doubtful (Zen Master Nechu recommended the Patriarch to reside at Chengtian Temple, and later he humbly retreated to the East Hall. He declined the imperial decree and recommended Secretary Lian to replace him. This is truly a humble and selfless, virtuous and venerable elder! The Patriarch's retreat is similar to the deeds of Zen Master Tutong, so it is not recorded here).
Dao Long was granted the title 'Response-to-Imperial-Order Enlightened Zen Master'—Explanation (Dao Long was summoned by the emperor's dream, responded with verses, and was kept in the forbidden forest to stay overnight, so the historical record is written in this way).
Zen Master Guanghui Lian, a disciple of Dao Long, inherited his mantle. He traveled to the capital and stayed at Jingde Temple, indulging in the sights of the city every day, often returning at the second watch of the night. One night, he could not enter the temple, so he slept under the temple gate. The emperor dreamed that he came to the temple gate and saw a dragon coiled on the ground, so he sent an envoy to investigate. The envoy saw Zen Master Dao Long sleeping soundly, panicked, asked his name, and reported back to the emperor. The emperor heard the name of Zen Master Dao Long and happily said, 'This is an auspicious omen!' The next day, the emperor summoned Zen Master Dao Long to the side hall, and Dao Long's responses were detailed and appropriate. The emperor was very happy, and they exchanged verses endlessly. Sometimes Dao Long entered the palace to answer questions and was kept in the forbidden palace to stay overnight, receiving very generous treatment, and was granted the title 'Response-to-Imperial-Order Enlightened Zen Master'. Coincidentally, the emperor ordered Zen Master Dajue Lian to preach at Huacheng Hall, and summoned Zen Master Dao Long to ask questions. Dao Long's critical phrases were swift and sharp, and the emperor was very happy, and the guards all shouted 'Long live the emperor'. Dao Long immediately submitted a memorial, recommending Zen Master Lian to replace him in the forbidden forest to await questions, and to discuss Zen in the secret palace, requesting to return to Mount Lu. The emperor read the memorial and did not approve it, and issued an edict to build Huayan Zen Temple, ordering him to open the hall and preach. Later, Zen Master Dao Long passed away at the age of eighty-something in the heat of summer, sitting peacefully for seven days, his hands and feet soft and supple.
Zen Master Guizong practiced at Jicui in Nan Jie Hermitage.
Nan Jie Hermitage is located on the Huangbo Creek and is named Jicui. Students flocked to it. Even seasoned practitioners who had fully participated in Zen practice would feel lost and join the ranks of disciples. Pan Xingsi once asked him the reason for this, and Zen Master Nan said, 'If the father is strict, the son...
孝。今日之訓。後日之范也。譬諸地爾。隆者下之。洼者平之。彼將登于千仞之上。吾亦與之俱。困而極於九淵之下。吾亦與之俱。伎之窮。則妄盡而自釋也。又曰。姁之嫗之。春夏之所以生育也。霜之雪之。秋冬之所以成熟也。吾欲無言得乎。室中嘗問僧曰。人人盡有生緣。上座生緣在何處。我手何似佛手。我腳何似驢腳。學者莫測。脫有酬者。南無可否。斂目危坐。興嗣又問故。南曰。已過關者。掉臂徑去。安知有關吏。從關吏問可否。此未透關者也。
禪師法遠住浮山。
遠初住舒州太平興國。次住姑蘇天平。是年住浮山。一日與待制王質論道。遠畫一圓相問質曰。一不得匹馬單槍。二不得衣錦還鄉。鵲不得喜。鴉不得殃。速道。質罔措。遠曰。勘破了也。
乙未二年。
祖住白雲。
祖在法華。衲子至無所容。士大夫賢之。住白雲海會示眾。若端的得一回汗出來也。向一莖草上便見瓊樓玉殿。若末端的得一回汗出。縱有玉殿瓊樓。卻被一莖草蓋卻。且道作么生得汗出去。良久云。自有一雙窮相手。不曾容易舞三臺。
凈因懷璉乞歸山不允賜龍腦缽對使焚之。
璉進偈曰。六載皇都唱祖機。兩曾金殿奉天威。青山隱去欣何得。滿篋唯將御頌歸。帝和頌不允。仍宣諭
曰。山即如如體也。將安歸乎。再住京國。且興佛法。璉再進頌謝。既而遣使賜龍腦缽。璉謝恩罷。捧缽曰。吾法以壞色衣。以瓦鐵食。此缽非法。遂焚之。中使回奏。帝嘉嘆不已。
祥符蔭曰。宗師格外明機。往往踏毗盧頂上行。道隆懷璉等游于帝王之廷。雖不失其為道。然親近國王大臣。究非本色宗持所宜。觀其對使焚缽。凜凜猶有衲僧風規。校今山林中人。幸邀天眷。如恐不及者。風趨日下。可勝道哉。
丙申嘉祐元年。
開先善暹舉禪師慧圓住洞山積翠南出山見之。
暹初依雪竇顯。舉住金鵝。暹題偈于壁而逸。后住廬山開先。後學多所成就。圓嗣雪竇。依暹于開先。會洞山虛席。暹舉應筠人之請。時南住黃檗。因出邑相見。南默無所言。但焚香相向危坐而已。自申時至三鼓。圓即起曰。夜深妨和尚宴息。趨出。明日各還山。南問永首座。汝在廬山識今洞山老否。曰不識。止聞其名。久之進曰。和尚此回見之如何人。南曰。奇人。永退問侍者。汝隨和尚見洞山。夜語及何事。侍者以實吾。永曰。疑殺天下人。
丁酉二年。
禪師法秀出世四面山。
秀參天衣懷。嗣其法。出世淮四面山。杖笠之外。衣具而已。衲子追逐。秀哀祖道不振。以身任之。
戊戌三
【現代漢語翻譯】 現代漢語譯本： （使者）說：『山就是如如（Tathata，真如）之本體，將要回到哪裡去呢？』（希望大師）再次住在京城，發揚佛法。懷璉再次進獻頌詞表示感謝，不久（皇帝）派遣使者賞賜龍腦缽。懷璉謝恩完畢，捧著缽說：『我的佛法以穿著破舊的衣服，用瓦器鐵器吃飯為準則，這個缽不符合佛法。』於是焚燒了它。中使回去稟告，皇帝嘉獎嘆息不已。
祥符（1008-1016）年間，蔭曰：宗師的見解格外明智，往往超越常人。道隆、懷璉等人在帝王的朝廷遊走，雖然沒有失去他們的道行，然而親近國王大臣，終究不是本色禪宗所適宜的。看他（懷璉）面對使者焚燒缽，凜然還有衲僧的風範。比較現在山林中的人，有幸得到皇帝的恩寵，唯恐來不及，追逐權勢，真是可悲啊！
嘉祐元年（1056），丙申年。
開先善暹（Shanxian）禪師推薦慧圓（Huiyuan）住持洞山積翠，南禪師從山中出來拜見他。
善暹最初依止雪竇顯（Xuedouxian），舉薦（慧圓）住持金鵝。善暹在墻壁上題寫偈語后離去。後來住持廬山開先，後來的學僧多有成就。慧圓繼承雪竇的法脈，在開先依止善暹。適逢洞山住持空缺，善暹應筠州人的請求舉薦慧圓。當時南禪師住在黃檗，因此出城相見。南禪師沉默不語，只是焚香相對危坐而已。從申時到三更，慧圓起身說：『夜深了，妨礙和尚休息。』便快步離開。第二天各自返回山中。南禪師問永首座：『你在廬山認識現在的洞山老和尚嗎？』回答說：『不認識，只是聽說過他的名字。』過了很久，（永首座）進言道：『和尚這次見他覺得如何？』南禪師說：『奇人。』永首座退下後問侍者：『你跟隨和尚拜見洞山，晚上說了什麼事？』侍者如實相告。永首座說：『疑殺天下人。』
嘉祐二年（1057），丁酉年。
禪師法秀（Faxiu）出世住持四面山。
法秀參學于天衣懷（Tianyi Huai），繼承了他的法脈。出世住持淮西四面山，除了拄杖和斗笠之外，只有簡單的衣物。衲子們追隨他，法秀哀嘆祖師的道法不興盛，以自身為己任。
嘉祐三年（1058），戊戌年。
【English Translation】 English version: He (the messenger) said, 'The mountain is the very essence of Tathata (真如, suchness), where will it return to?' (Hoping that the master) will reside in the capital again and promote Buddhism.' Huai Lian again presented a eulogy to express his gratitude. Soon after, (the emperor) sent an envoy to bestow a dragon brain bowl. Huai Lian finished thanking (the emperor), held the bowl and said, 'My Dharma takes wearing worn-out clothes and eating with earthenware and iron utensils as the standard. This bowl is not in accordance with the Dharma.' Thereupon he burned it. The envoy returned to report, and the emperor praised and sighed endlessly.
During the Xiangfu period (1008-1016), Yin said: The master's insight is exceptionally wise, often surpassing ordinary people. Daolong, Huai Lian, and others traveled in the courts of emperors, although they did not lose their Dharma practice, being close to kings and ministers is ultimately not suitable for the true nature of Zen. Seeing him (Huai Lian) burning the bowl in front of the envoy, he still had the demeanor of a monastic. Comparing him to the people in the mountains today, who are fortunate to receive the emperor's favor, fearing they are not quick enough, pursuing power and influence, it is truly lamentable!
The first year of Jiayou (1056), the year of Bingshen.
Zen Master Shanxian (善暹) of Kaixian recommended Huiyuan (慧圓) to reside at Jicui of Dongshan. Zen Master Nan came out of the mountain to visit him.
Shanxian initially relied on Xuedou Xian (雪竇顯), and recommended (Huiyuan) to reside at Jin'e. Shanxian wrote a verse on the wall and left. Later, he resided at Kaixian on Mount Lu, and many of his later students achieved great accomplishments. Huiyuan inherited Xuedou's Dharma lineage and relied on Shanxian at Kaixian. Coincidentally, the position of abbot at Dongshan was vacant, and Shanxian recommended Huiyuan at the request of the people of Junzhou. At that time, Zen Master Nan was residing at Huangbo, so he came out of the city to meet him. Zen Master Nan remained silent, only burning incense and sitting upright facing each other. From Shenshi (3-5 pm) to the third watch of the night, Huiyuan got up and said, 'It is late at night, disturbing the abbot's rest.' Then he quickly left. The next day, they each returned to the mountain. Zen Master Nan asked the head monk Yong, 'Did you know the current old abbot of Dongshan when you were on Mount Lu?' He replied, 'I don't know him, I have only heard of his name.' After a long time, (Head Monk Yong) said, 'How did the abbot find him this time?' Zen Master Nan said, 'A remarkable person.' Head Monk Yong retreated and asked the attendant, 'You followed the abbot to visit Dongshan, what did you talk about at night?' The attendant told him the truth. Head Monk Yong said, 'He makes everyone in the world suspicious.'
The second year of Jiayou (1057), the year of Dingyou.
Zen Master Faxiu (法秀) emerged to preside over Simian Mountain.
Faxiu studied with Tianyi Huai (天衣懷) and inherited his Dharma lineage. He emerged to preside over Simian Mountain in Huaixi, with only a staff and a bamboo hat, and simple clothing. Monks followed him, and Faxiu lamented that the ancestral Dharma was not flourishing, taking it upon himself to revive it.
The third year of Jiayou (1058), the year of Wuxu.
年。
浮山遠退居會聖巖。
遠退休會聖巖。作九帶。敘佛祖宗旨。歐陽修聞遠名。造其室。會客棋。遽收局。請遠因棋說法。遠命撾鼓。升座曰。若論此事。如兩家著棋相似。何謂也。敵手知音。當機不讓。若是綴五饒三。又通一路始得。有一般底只解閉門作活。不會奪角沖關。硬節與虎口齊彰。局破后徒勞逴斡。所以道肥邊易得。瘦肚難求。思行則往往失粘。心粗而時時頭撞。休夸國手。謾說神仙。贏局輸籌即不問。且道黑白未分時一著。落在什麼處。良久曰。從來十九路。迷悟幾多人。修大嘉嘆。
乙亥四年 歐陽修等修唐書成。修又撰五代史七十四卷。將舊唐史所載釋道之事。並皆刪去。
祥符蔭曰。修之刪去釋氏。力為排詆。乃其維持名教之苦心。但未知佛法耳。晚年致仕居洛中。聞禪師修颙德業。一日延颙遽問曰。浮圖之教何為者。颙乃款論。指揮微妙。修竦然曰。吾初不知佛書。其妙至此。易簀時。召子弟切誡之曰。吾生平以文章名當世。力詆浮圖。今此衰殘。忽聞奧義。方將研究。命也奈何。汝等勉旃。無蹈後悔。修乃捐酒肉。撤聲色。灰心默坐。令老兵近寺借華嚴。讀至八卷。安坐而薨。是修之桑榆晚照。未嘗不歸命覺天也。今士大夫家。未知修晚詣之所造。而徒效其前
【現代漢語翻譯】 現代漢語譯本 浮山遠退居會聖巖。 遠禪師隱退到會聖巖。 遠禪師在會聖巖隱居時，創作了《九帶》，闡述佛祖的宗旨。歐陽修聽聞遠禪師的名聲，前去拜訪。正趕上遠禪師與客人下棋，歐陽修便請遠禪師借下棋的機緣說法。遠禪師於是命人擊鼓，升座說法：『若要論這件事，就像兩家下棋一樣。』 什麼是『敵手知音，當機不讓』呢？如果水平差很多，需要讓五子饒三子，或者先走一步才行。有一種人只懂得閉門造車，不會奪角沖關，硬著頭皮也要和老虎口對峙，等到棋局破了之後，徒勞地忙碌。所以說，佔領肥沃的邊角容易，佔據棋盤的中心地帶卻很難。想要進攻卻往往失去聯絡，心思粗疏則常常碰壁。不要誇耀自己是圍棋高手，也不要說什麼神仙。輸贏暫且不論，且說黑白棋子還未分開時，第一步棋應該落在哪裡？』 遠禪師停頓了很久，然後說：『自古以來這十九路棋盤，迷惑了多少人啊！』 歐陽修聽后非常讚歎。 乙亥四年（1035年），歐陽修等人編修完成《唐書》。歐陽修又撰寫了《五代史》七十四卷，將舊《唐史》中所記載的有關佛教和道教的事情，全部刪去。 祥符蔭評論說：歐陽修之所以刪去佛教的內容，極力排斥詆譭，是他爲了維護儒家名教的苦心。只是他還不瞭解佛法罷了。晚年辭官隱居在洛陽，聽聞禪師修颙的德行和事業，有一天邀請修颙前來，問道：『佛教的教義是什麼？』 修颙於是詳細地闡述，精妙地講解。歐陽修聽后肅然起敬，說：『我以前不知道佛書，竟然如此精妙！』 臨終時，他召集子弟，懇切地告誡他們說：『我一生以文章聞名於世，極力詆譭佛教。現在我年老體衰，忽然聽聞佛法的奧義，正要研究，這是命啊，無可奈何！你們要努力啊，不要重蹈我的覆轍。』 歐陽修於是戒除酒肉，撤去聲色，灰心靜坐，讓老兵到附近的寺廟借來《華嚴經》，讀到第八卷，安詳地坐著去世了。可見歐陽修在晚年的時候，也歸命于覺悟的天道。現在士大夫們，不知道歐陽修晚年所達到的境界，而只是效仿他之前的做法，這是不對的。
【English Translation】 English version Fushan Yuan retired to the Huisheng Rock. Chan Master Yuan retired to Huisheng Rock. While residing in seclusion at Huisheng Rock, Chan Master Yuan composed 'Nine Belts,' elucidating the tenets of the Buddha. Ouyang Xiu, having heard of Yuan's reputation, paid him a visit. He arrived as Yuan was playing chess with a guest, and Ouyang Xiu requested Yuan to expound the Dharma through the occasion of the game. Yuan then ordered the drums to be sounded and ascended the seat, saying, 'To discuss this matter, it is like two families playing chess.' What is meant by 'a worthy opponent, knowing the sound, does not yield at the critical moment'? If the skill levels are vastly different, one must give five stones or three stones, or make the first move. There are those who only know how to work behind closed doors, unable to seize corners and break through barriers, stubbornly confronting the tiger's mouth. Once the game is broken, their efforts are in vain. Therefore, it is said that occupying fertile edges is easy, but securing the center of the board is difficult. Desiring to attack often leads to losing connection, and a coarse mind often encounters obstacles. Do not boast of being a Go master, nor speak of immortals. Victory or defeat aside, where should the first move be placed when black and white pieces are yet to be separated?' Chan Master Yuan paused for a long time, then said, 'Since ancient times, this nineteen-line chessboard has bewildered so many people!' Ouyang Xiu was greatly impressed. In the fourth year of Yihai (1035 AD), Ouyang Xiu and others completed the compilation of the 'History of the Tang Dynasty'. Ouyang Xiu also wrote seventy-four volumes of the 'History of the Five Dynasties', removing all matters concerning Buddhism and Taoism recorded in the old 'History of the Tang Dynasty'. Xiangfu Yin commented: Ouyang Xiu's removal of Buddhist content and his forceful rejection and criticism stemmed from his painstaking efforts to uphold Confucian moral teachings. However, he simply did not understand the Buddha-dharma. In his later years, after retiring from office and residing in Luoyang, he heard of the virtue and achievements of Chan Master Xiu Yong. One day, he invited Xiu Yong and asked, 'What is the teaching of Buddhism?' Xiu Yong then explained in detail, with subtle and profound explanations. Ouyang Xiu listened with reverence and said, 'I did not know before that Buddhist texts could be so exquisite!' On his deathbed, he summoned his children and earnestly warned them, 'I have been known throughout my life for my writings, and I have vigorously criticized Buddhism. Now that I am old and frail, I have suddenly heard the profound meaning of the Buddha-dharma, and I am about to study it. This is fate, there is nothing I can do! You must strive hard and not repeat my mistakes.' Ouyang Xiu then abstained from wine and meat, removed sensual pleasures, and sat in silence with a disheartened mind. He asked an old soldier to borrow the 'Avatamsaka Sutra' from a nearby temple, and after reading to the eighth volume, he passed away peacefully while sitting. It can be seen that Ouyang Xiu, in his twilight years, also turned to the enlightened path. Today, the scholar-officials do not know the realm that Ouyang Xiu reached in his later years, and only imitate his previous actions, which is incorrect.
途之所為。于佛法無纖毫之損。而自己失邱山之益。亦何樂而為此哉。
禪師義青至浮山。
青青社李氏子。七齡穎異。試經得度。習百法論。未幾入洛聽華嚴。五年。忽猛省曰。法離文字。寧可講乎。即棄去遊方。至於浮山。時圓鑒遠居會聖嚴。夢得俊鷹畜之。既覺而青屆旦至。遠以為吉。禮延之。令看外道問佛不問有言。不問無言因緣。
庚子五年。
禪師谷隱下潤州金山達觀曇穎寂。
穎首謁太陽。次參谷隱聰。太尉李端愿延居園齋。時夏竦王曙歐陽修與愿兄端愨等。咸扣玄關。聰錄其語曰。登門集。晚住金山。嘉祐四年除夕。遣侍馳書別揚州刁景純學士曰。明旦當行。不暇相見。厚自愛。景純開書大驚曰當奈何。復書決別而已。中夜候吏報揚州持書船將及岸。穎欣然令撾鼓升座。敘出世本懷。謝禆贊叢林者。勸修勿怠。下座讀刁書畢。大眾擁步上方丈。跏趺。揮令各遠立。良久而化。
圓通訥舉書記了元住承天。
元二歲能誦論語諸家詩。五歲誦詩三千首。閭里咸稱神童。剃染受具。游廬山謁開先暹。大稱賞之。又謁圓通訥。訥驚其翰墨曰。骨格已似雪竇。後來之俊也。遂命掌記。會承天虛席。訥以元當其選。郡守見而少之。訥曰。元齒少而德壯。雖萬耆衲不可
【現代漢語翻譯】 現代漢語譯本： 這樣做對於佛法沒有絲毫的損害，而自己卻失去了像邱山（比喻巨大的利益）一樣的益處，又有什麼值得高興的呢？ 禪師義青到了浮山。 青青社李氏的兒子，七歲時就非常聰穎。通過考試獲得了出家資格。學習《百法論》，不久後到洛陽聽講《華嚴經》。五年後，忽然猛醒說：『法離開了文字，難道可以講解嗎？』於是放棄學業，四處遊歷，來到了浮山。當時圓鑒（禪師名號）住在會聖嚴寺，夢見得到一隻俊美的鷹並飼養它。醒來后，義青在早晨到來。圓鑒認為這是吉祥的徵兆，以禮相待，讓他看外道問佛不問有言、不問無言的因緣。 庚子五年（具體年份需要根據上下文確定）。 禪師谷隱下潤州金山達觀曇穎寂滅。 曇穎最初拜見太陽（禪師名號），後來參訪谷隱聰（禪師名號）。太尉李端愿邀請他住在園齋。當時夏竦、王曙、歐陽修與李端愿的哥哥李端愨等人，都向他請教玄妙的道理。谷隱聰記錄了他的言論，名為《登門集》。晚年住在金山寺。嘉祐四年（1059年）除夕，派侍者快馬送信給揚州刁景純學士說：『明天就要走了，沒有時間相見，請多多保重。』刁景純打開信后大驚說：『這該怎麼辦？』回信訣別而已。半夜，等候的官吏報告說揚州送書的船快要靠岸了。曇穎高興地命令敲鼓升座，敘述了出世的本懷，感謝幫助叢林的人，勸勉修行不要懈怠。下座後讀完刁景純的信。大眾擁著他走到方丈室，結跏趺坐，揮手讓大家站遠一點。過了很久就圓寂了。 圓通訥舉薦書記了元住持承天寺。 了元兩歲就能背誦《論語》和各家的詩，五歲能背誦三千首詩，鄉里人都稱他為神童。剃度受戒后，遊歷廬山拜見開先暹（禪師名號），開先暹非常讚賞他。又拜見圓通訥（禪師名號），圓通訥驚歎他的書法說：『骨骼已經像雪竇（禪師名號），是後來的俊才啊。』於是讓他掌管文書。適逢承天寺住持的位置空缺，圓通訥認爲了元是合適的人選。郡守見到他後覺得他年紀太小，圓通訥說：『了元年紀小而德行高尚，即使是上萬個老僧也比不上他。』
【English Translation】 English version: Doing so causes no harm whatsoever to the Buddha-dharma, while one loses the benefit equivalent to Mount Qiu (a metaphor for immense benefit). What is there to rejoice in doing this? Chan Master Yiqing arrived at Mount Fu. The son of the Li family of Qingqing Society was exceptionally intelligent at the age of seven. He passed the examination and was ordained. He studied the Hundred Dharmas Treatise and soon went to Luoyang to listen to the Avatamsaka Sutra. After five years, he suddenly realized: 'The Dharma is apart from words, how can it be lectured?' So he abandoned his studies and traveled around, arriving at Mount Fu. At that time, Yuanjian (Chan Master's name) was residing at Huisheng Yan Temple, and he dreamed of obtaining a fine hawk and raising it. Upon waking up, Yiqing arrived in the morning. Yuanjian considered this an auspicious sign, treated him with courtesy, and had him read the Outer Path's Questions to the Buddha on the Cause and Condition of Not Asking About Existence and Not Asking About Non-existence. In the fifth year of Gengzi (the specific year needs to be determined based on the context). Chan Master Guyin's successor, Daguan Tanying of Jinshan in Runzhou, passed away. Tanying first visited Taiyang (Chan Master's name), and later visited Guyin Cong (Chan Master's name). Grand Commandant Li Duanyuan invited him to reside in his garden retreat. At that time, Xia Song, Wang Shu, Ouyang Xiu, and Li Duanyuan's elder brother Li Duanque, all sought his guidance on profound principles. Guyin Cong recorded his words, titled Dengmen Ji. In his later years, he resided at Jinshan Temple. On New Year's Eve of the fourth year of Jiayou (1059), he sent a servant to deliver a letter to Scholar Diao Jingchun of Yangzhou, saying: 'I am leaving tomorrow, and there is no time to meet. Please take good care of yourself.' Diao Jingchun was greatly alarmed upon opening the letter, saying: 'What should be done?' He replied with a farewell letter only. In the middle of the night, the waiting official reported that the boat carrying the letter from Yangzhou was about to arrive at the shore. Tanying happily ordered the drums to be beaten and ascended the seat, recounting his original intention for leaving the world, thanking those who helped the Sangha, and urging everyone to cultivate diligently. After descending from the seat, he finished reading Diao Jingchun's letter. The assembly crowded around him to the abbot's room, where he sat in the lotus position, waving his hand to have everyone stand far away. After a long time, he passed away. Yuantong Ne recommended the scribe Liaoyuan to be the abbot of Chengtian Temple. Liaoyuan could recite the Analects and the poems of various schools at the age of two, and could recite three thousand poems at the age of five. The villagers all called him a child prodigy. After being tonsured and ordained, he traveled to Mount Lu and visited Kaixian Qian (Chan Master's name), who greatly praised him. He also visited Yuantong Ne (Chan Master's name), who was amazed by his calligraphy, saying: 'His style is already like that of Xuedou (Chan Master's name), he is a talented person of the future.' So he had him manage the documents. When the position of abbot of Chengtian Temple became vacant, Yuantong Ne considered Liaoyuan to be a suitable candidate. The prefect thought he was too young upon seeing him, but Yuantong Ne said: 'Liaoyuan is young in age but strong in virtue, even ten thousand old monks cannot compare to him.'
折也。於是元住承天。
辛丑六年。
禪師義青于浮山悟道。
青在浮山經三載。遠一日問曰。汝記得話頭么。試舉看。青擬對。遠掩其口。青瞭然開悟。遂禮拜。遠曰。汝妙悟玄機耶。青曰。設有也須吐卻。時資侍者在旁曰。青華嚴今日如病得汗。青回顧曰。合取狗口。若更叨叨。我即便歐。
禪師契嵩詣闕上書進傳法正宗記。
十二月六日。杭州靈隱永安蘭若傳法賜紫禪師契嵩詣闕上書。進傳法正宗記十二卷。祖圖一面。輔教編三冊。內翰王素為之表聞。嵩字仲靈。號潛子。藤州鐔津李氏子。受記于洞山聰。居杭之西湖三十年。閉關不妄交。夜則頂戴觀音像。誦其號必滿數萬聲乃寢。自是世間章句。不學而能。
壬寅七年。
敕收傳法正宗記輔教編編入大藏。
書留政府七十一日。時韓公琦覽之。以示歐陽修。修方以文章自任。見其文謂琦曰。不意僧中有此郎耶。當一識之。與語終日。大悅。上讀至為道不為名。為法不為身之句。嘉嘆久之。三月十七日有旨。宣傳法院。收入大藏。敕賜嵩師號明教大師。辭讓不允。
癸卯八年。
禪師義青于浮山續嗣曹洞宗統。
青領悟后。復經三載。遠時出洞下宗旨示之。青悉妙契。遂付以太陽衣履曰。
【現代漢語翻譯】 現代漢語譯本： 折也。於是元住承天。 辛丑六年（1061年）。 禪師義青在浮山悟道。 義青在浮山經歷了三年。遠禪師有一天問他說：『你還記得話頭嗎？試著舉出來看看。』義青剛要回答，遠禪師就摀住他的嘴。義青豁然開悟，於是禮拜。遠禪師說：『你巧妙地領悟了玄機嗎？』義青說：『即使有，也必須吐出來。』當時資侍者在旁邊說：『義青華嚴今天好像病了出了汗一樣。』義青回頭說：『閉上你的狗嘴。如果再嘮叨，我立刻就吐。』 禪師契嵩前往朝廷上書，進獻《傳法正宗記》。 十二月六日，杭州靈隱永安蘭若傳法賜紫禪師契嵩前往朝廷上書，進獻《傳法正宗記》十二卷，祖圖一面，輔教編三冊。內翰王素為他上表陳奏。契嵩字仲靈，號潛子，藤州鐔津李氏之子，在洞山聰處接受記法。居住在杭州西湖三十年，閉關不隨便與人交往，晚上則頭頂觀音像，誦唸觀音名號必定滿數萬聲才睡覺。因此世間的文章義理，不學也能明白。 壬寅七年（1062年）。 朝廷下令將《傳法正宗記》、《輔教編》編入大藏經。 書稿留在政府七十一天。當時韓琦閱讀了它，拿給歐陽修看。歐陽修正以文章自負，看到契嵩的文章后對韓琦說：『沒想到僧人中有這樣的人才啊。應該見他一面。』與契嵩交談了一整天，非常高興。皇帝讀到『為道不為名，為法不為身』的句子，讚歎了很久。三月十七日，有旨意下達宣傳法院，將書稿收入大藏經。朝廷賜予契嵩法師號為明教大師，契嵩辭讓沒有被允許。 癸卯八年（1063年）。 禪師義青在浮山繼續傳承曹洞宗的統緒。 義青領悟之後，又經歷了三年。遠禪師時常拿出曹洞宗的宗旨來開示他，義青全部都能巧妙地契合。於是遠禪師將太陽衣履交付給他，說：
【English Translation】 English version: [Translation needed] Also. Then Yuan lived in Chengtian. The sixth year of Xinchou (1061). Chan Master Yiqing attained enlightenment at Mount Fu. Qing stayed at Mount Fu for three years. One day, Yuan asked, 'Do you remember the topic of conversation? Try to bring it up.' Qing was about to answer, but Yuan covered his mouth. Qing suddenly became enlightened and bowed. Yuan said, 'Have you subtly understood the profound meaning?' Qing said, 'Even if I have, I must spit it out.' At that time, attendant Zi was by his side and said, 'Qing's Huayan today is like someone sweating after being sick.' Qing looked back and said, 'Shut your dog mouth. If you keep babbling, I will vomit immediately.' Chan Master Qisong went to the court to submit a memorial, presenting 'Records of the Legitimate Lineage of Dharma Transmission'. On the sixth day of the twelfth month, Chan Master Qisong, who was granted the purple robe and transmitted the Dharma at Lingyin Yong'an Lanruo (temple) in Hangzhou, went to the court to submit a memorial, presenting twelve volumes of 'Records of the Legitimate Lineage of Dharma Transmission', a portrait of the patriarch, and three volumes of 'Auxiliary Teachings'. The academician Wang Su presented it to the emperor. Qisong's courtesy name was Zhongling, and his pseudonym was Qianzi. He was the son of the Li family of Tan Jin, Tengzhou. He received the Dharma from Cong of Dongshan. He lived in West Lake, Hangzhou, for thirty years, closing himself off and not associating with others casually. At night, he would place a statue of Guanyin on his head and chant Guanyin's name tens of thousands of times before going to sleep. Therefore, he was able to understand the meaning of worldly writings without studying them. The seventh year of Renyin (1062). The imperial order was to collect 'Records of the Legitimate Lineage of Dharma Transmission' and 'Auxiliary Teachings' and incorporate them into the Great Treasury Sutra. The manuscript remained in the government for seventy-one days. At that time, Han Qi read it and showed it to Ouyang Xiu. Ouyang Xiu, who prided himself on his writing, said to Han Qi after seeing Qisong's writing, 'I didn't expect there to be such a talented person among the monks. I should meet him.' He talked with Qisong all day and was very pleased. The emperor read the sentence 'Acting for the sake of the Dao, not for fame; acting for the sake of the Dharma, not for oneself' and praised it for a long time. On the seventeenth day of the third month, an edict was issued to the Propaganda and Review Court to incorporate the manuscript into the Great Treasury Sutra. The imperial court bestowed upon Dharma Master Qisong the title of 'Mingjiao Great Master', but Qisong declined, and it was not allowed. The eighth year of Guimao (1063). Chan Master Yiqing continued the lineage of the Caodong School at Mount Fu. After Yiqing attained enlightenment, he spent another three years. Yuan often took out the principles of the Caodong School to instruct him, and Yiqing was able to skillfully match them all. Therefore, Yuan handed over the solar robe and shoes to him, saying:
代吾續洞上宗風。善自護持。無留此間。令見圓通秀。
曹洞第七世祖
諱義青。青社李氏子。從浮山圓鑒悟旨。嗣續太陽正脈。初住海會。次遷投子。
曹洞第七世投子祖嗣宗統(一十九年)。
祥符蔭曰。興滅繼絕。大道為公。古今盛德事也。青祖時方閱藏於廬山。至熙寧六年。方住龍舒海會。實繼白雲端祖之席。又八年移投子。茲即嗣統者。以洞上正脈既已有在。不可久曠也。
禪師天衣下天缽重元寂。
元參天衣懷悟旨。懷嘗目之曰。此吾家千里駒也。潞公文彥博出鎮魏府。請住天缽寺。示眾曰。時當缺減。人壽少有登六七十。汝輩入我法中。整頓手腳未穩。須臾衰病老死至。前去幾何。尚復悠悠。何不初中后夜純靜去。一日別博曰。入滅去。博親往臨視。執上所賜白琉璃瓶祝曰。佛法果靈。愿舍利填吾瓶。果如所愿。博自是竭誠內典。精修凈業。
英宗(名曙在位四年)。
英宗甲辰治平元年。
禪師翠巖下南嶽云峰文悅寂。
悅短小粹美。有精識。年十九。䇿杖游江淮。至筠州大愚。見屋老僧殘。荒涼如傳舍。悅無留意。將行而雨。雨止。芝升座曰。大家相聚吃莖齏。喚作一莖齏。入地獄如箭射。下座。無他語。悅大駭。夜造丈室。芝曰
【現代漢語翻譯】 現代漢語譯本 延續吾投子義青一脈的曹洞宗風，好好守護保持，不要留戀此地，讓圓通秀見到。
曹洞宗第七世祖師
法諱義青（Yiqing），青社李氏之子，跟隨浮山圓鑒（Fushan Yuanjian）領悟佛法宗旨，繼承太陽道噐（Taiyang Daoyu）的正脈。最初住在海會寺（Haihui Temple），之後遷往投子寺（Touzi Temple）。
曹洞宗第七世投子寺祖師嗣宗統（十九年）。（時間跨度待考）
祥符蔭說：使滅絕的復興，斷絕的延續，大道為天下公有，這是自古以來聖賢的作為。義青祖師當時正在廬山閱讀經藏，到熙寧六年（1073年）才入住龍舒海會寺，實際上是繼承了白雲端祖（Baiyun Duanzu）的席位。又過了八年遷往投子寺。這裡所說的嗣統，是因為曹洞宗的正脈已經存在，不可長期空缺。
天衣義懷禪師在天缽寺圓寂。
義懷（Yihuai）禪師參學天衣（Tianyi）懷禪師，領悟佛法宗旨。懷禪師曾稱讚他說：『這是我家的千里駒啊！』潞國公文彥博（Wen Yanbo）出鎮魏府，請義懷禪師入住天缽寺。義懷禪師向大眾開示說：『現在是末法時期，人們的壽命很少有超過六七十歲的。你們進入我的佛法中，如果整頓手腳還未穩當，轉眼間衰老病死就會到來，距離死亡還有多久？還這樣悠悠度日嗎？為何不從早到晚都保持純凈的心呢？』有一天，義懷禪師向文彥博告別說：『我要入滅了。』文彥博親自前去探望，手持皇上所賜的白琉璃瓶祝願說：『如果佛法真的靈驗，希望義懷禪師的舍利能填滿我的瓶子。』結果真的如他所愿。文彥博從此竭誠研究佛典，精進修習凈土法門。
英宗（趙曙）（1064年-1067年在位四年）。
英宗治平元年（1064年）甲辰年。
翠巖可真（Cuiyan Kezhen）禪師門下的南嶽云峰文悅（Nanyue Yunfeng Wenyue）禪師圓寂。
文悅禪師身材矮小，但精粹美好，很有見識。十九歲時，拄著枴杖遊歷江淮一帶，到達筠州大愚寺（Dayu Temple）。看到寺廟破舊，老僧殘弱，荒涼得像個驛站，文悅禪師沒有停留的打算。將要離開時下起了雨，雨停后，芝禪師升座說法：『大家相聚吃醃菜，如果把這說成是醃菜，死後入地獄就像箭一樣快。』說完就走下法座，沒有其他話。文悅禪師聽后非常震驚，晚上去拜訪芝禪師的丈室。芝禪師問他說：
【English Translation】 English version Continue the Caodong (Soto Zen) lineage of Touzi Yiqing, protect and maintain it well, do not linger here, and let Yuantong Xiu see it.
The Seventh Ancestor of the Caodong School
His Dharma name was Yiqing, son of the Li family of Qingshe. He followed Fushan Yuanjian and understood the essence of the Buddha-dharma, inheriting the orthodox lineage of Taiyang Daoyu. He first resided at Haihui Temple, and later moved to Touzi Temple.
The Seventh Ancestor of Touzi Temple in the Caodong School, succeeding the lineage (for nineteen years). (The exact time span needs further verification)
Xiangfu Yin said: 'Reviving what is extinct and continuing what is broken, the Great Way is for all, this is the work of sages throughout history.' At that time, Ancestor Yiqing was reading the scriptures in Mount Lu. In the sixth year of the Xining era (1073 AD), he entered Haihui Temple in Longshu, actually succeeding the seat of Baiyun Duanzu. After another eight years, he moved to Touzi Temple. The reason for this succession is that the orthodox lineage of the Caodong School already existed and should not be left vacant for long.
Chan Master Tianyi Yihuai passed away at Tianbo Temple.
Chan Master Yihuai studied with Chan Master Tianyi and understood the essence of the Buddha-dharma. Chan Master Huai once praised him, saying, 'This is my family's thoroughbred horse!' Duke Wen Yanbo of Lu was stationed in Weifu and invited Chan Master Yihuai to reside at Tianbo Temple. Chan Master Yihuai gave a teaching to the assembly, saying, 'Now is the Dharma-ending age, and people's lifespans rarely exceed sixty or seventy years. If you enter my Buddha-dharma and your hands and feet are not yet steady, in the blink of an eye, old age, sickness, and death will arrive. How much time is left before death? Are you still drifting along? Why not maintain a pure mind from morning to night?' One day, Chan Master Yihuai bid farewell to Wen Yanbo, saying, 'I am about to enter Nirvana.' Wen Yanbo personally went to visit him, holding the white crystal bottle bestowed by the emperor and praying, 'If the Buddha-dharma is truly efficacious, may the relics of Chan Master Yihuai fill my bottle.' As a result, it was as he wished. From then on, Wen Yanbo wholeheartedly studied the Buddhist scriptures and diligently practiced the Pure Land Dharma.
Emperor Yingzong (Zhao Shu) (reigned for four years, 1064-1067 AD).
The first year of the Zhiping era of Emperor Yingzong (1064 AD), the year of Jia Chen.
Chan Master Nanyue Yunfeng Wenyue, a disciple of Chan Master Cuiyan Kezhen, passed away.
Chan Master Wenyue was short in stature but refined and beautiful, with great insight. At the age of nineteen, he traveled around the Jianghuai area with a staff, arriving at Dayu Temple in Yunzhou. Seeing that the temple was dilapidated, the old monks were weak, and it was as desolate as a post station, Chan Master Wenyue had no intention of staying. As he was about to leave, it started to rain. After the rain stopped, Chan Master Zhi ascended the Dharma seat and said, 'Everyone gathers together to eat pickled vegetables. If you call this pickled vegetables, you will fall into hell like an arrow.' After saying this, he stepped down from the Dharma seat without saying anything else. Chan Master Wenyue was greatly shocked and visited Chan Master Zhi's room at night. Chan Master Zhi asked him:
。來何所求。曰求佛心法。芝曰。法輪未轉。食輪先轉。後生趁有色力。何不為眾乞食。我忍饑不暇。暇為汝說法乎。悅不違。即請行。及還。移住西山翠巖。悅又往依之。夜詣丈室。芝曰。又欲求佛心法乎。汝不念乍住屋壁疏漏。又寒雪。我日夜望汝來。為眾營炭。我忍寒不能。能為汝說法乎。悅又不敢違。入城化炭還。時維那缺。悅夜造丈室。芝曰。佛法不怕爛卻。堂司一職。今以煩汝。悅不得語而出。明日鳴犍椎堅請。悅有難色。拜起欲棄去。業已勤勞久。因中止。然恨芝不去心。地坐后架。架下束破。桶盆自架而墮。忽開悟。頓見芝從前用處。走搭伽黎上寢堂。芝迎笑曰。維那且喜大事了畢。悅再拜汗下。不及吐一詞而去。服勤八年而芝歿。東遊三吳。所至叢林改觀。雪竇尤敬畏之。每集眾茶。特設榻以示禮異。出世南昌翠巖。未幾住法輪給舂監刈。皆自董之。見挾幞負包而至者則喜。見荷擔者。蹶頞曰未也。更三十年。跨馬行腳也。俄遷云峰。升座辭眾。泊然而化。阇維。得五色舍利。塔于禹溪之北。
禪師雪竇下天衣義懷寂。
懷嗣雪竇顯。自鐵佛至天衣五遷法席。皆荒涼處。懷至必幻出樓觀。四事成就。退居吳江聖壽。晚居池州杉山。門弟子智才住佛日。迎歸侍奉。才如蘇城未還。懷促其
【現代漢語翻譯】 現代漢語譯本： 『你來這裡有什麼要求？』 悅回答說：『我來求佛的心法。』 芝說：『法輪還沒轉動，食輪要先轉動。你年輕力壯，為什麼不為大眾乞食？我忍饑都來不及，哪有空閑為你說法呢？』 悅不敢違背，立刻去乞食。回來后，他搬到西山的翠巖居住。悅又去依止他。晚上到丈室拜訪，芝說：『你又想求佛的心法嗎？你沒考慮到剛住的屋子墻壁疏漏，又寒冷下雪，我日夜盼你來，為大眾準備炭火。我忍寒都不能，怎麼能為你說法呢？』 悅又不敢違背，進城化緣買炭回來。當時維那（寺院的職務，負責管理僧眾的事務）空缺，悅晚上到丈室拜訪，芝說：『佛法不怕爛掉，堂司這個職位，現在要麻煩你了。』 悅一句話也沒說就出來了。第二天敲鐘堅決請求，悅面有難色，拜謝起身想要離開。因為已經勤勞很久了，所以中止了離開的念頭。然而怨恨芝的心沒有消除。他坐在後架，架下的捆綁鬆了，桶盆從架上掉下來，忽然開悟，頓時明白芝從前的用意。他跑著披上袈裟上寢堂，芝笑著迎接他說：『維那且喜大事了畢。』 悅再次拜謝，汗流浹背，一句話也說不出來就離開了。服侍了八年，芝去世。悅東遊江浙一帶，所到的寺院都煥然一新。雪竇尤其敬畏他，每次聚眾喝茶，特意設定座位來表示與衆不同。後來在南昌翠巖開法，不久又到法輪寺負責舂米、砍柴等事務，都親自管理。看到挾著包裹前來的人就高興，看到挑著擔子的人，就皺著眉頭說還不行，還要再過三十年，才能跨馬雲游。不久遷到云峰，升座向大眾告別，安然圓寂。火化后，得到五色舍利（佛教聖物，指僧人火化後遺留的結晶體），建塔在禹溪的北面。
禪師雪竇下天衣義懷寂。
懷繼承了雪竇顯的衣缽。從鐵佛寺到天衣寺，五次遷移法席，都是荒涼的地方。義懷到后，必定幻化出樓閣，四事（指衣食住行）成就。退居吳江聖壽寺，晚年居住在池州杉山。門下弟子智才住在佛日寺，迎接義懷回來侍奉。智才到蘇州還沒回來，義懷催促他
【English Translation】 English version: 『What do you seek here?』 Yue replied, 『I seek the mind-dharma of the Buddha.』 Zhi said, 『Before the Dharma wheel turns, the food wheel must turn first. You are young and strong, why not beg for food for the masses? I barely have time to avoid hunger, how can I have time to expound the Dharma for you?』 Yue did not disobey and immediately went to beg for food. Upon returning, he moved to Cuiyan (Green Cliff) in the Western Mountains. Yue went to rely on him again. He visited the abbot's room at night. Zhi said, 『Do you want to seek the mind-dharma of the Buddha again? Don't you remember that the walls of the house you just moved into are leaky, and it's cold and snowy? I have been waiting for you day and night to prepare charcoal for the masses. I can barely endure the cold, how can I expound the Dharma for you?』 Yue did not dare to disobey again and went into the city to beg for charcoal and returned. At that time, the post of director (a monastic office in charge of managing the affairs of the Sangha) was vacant. Yue visited the abbot's room at night. Zhi said, 『The Buddha-dharma is not afraid of rotting away. I am now entrusting you with the position of hall officer.』 Yue left without saying a word. The next day, he rang the bell firmly requesting the position. Yue looked troubled, bowed, and wanted to leave. Because he had been diligent for a long time, he stopped. However, the resentment towards Zhi did not disappear. He sat on the back shelf, the bindings under the shelf loosened, and the buckets and basins fell from the shelf. Suddenly, he attained enlightenment and immediately understood Zhi's previous intentions. He ran to put on his kasaya (Buddhist robe) and went to the abbot's room. Zhi greeted him with a smile and said, 『Director, congratulations on the completion of the great matter.』 Yue bowed again, sweating profusely, and left without saying a word. He served for eight years, and then Zhi passed away. Yue traveled east to the Wu region (ancient region including parts of Jiangsu and Zhejiang), and the monasteries he visited were all transformed. Xuedou (Snowy Peak) especially respected him. Every time he gathered the monks for tea, he specially set up a seat to show his special respect. Later, he started teaching at Cuiyan (Green Cliff) in Nanchang, and soon went to the Dharma Wheel Temple to be responsible for tasks such as husking rice and chopping firewood, all of which he managed personally. He was happy to see those who came with packages, but frowned at those who carried burdens, saying it was not yet time, and that it would take another thirty years before they could travel on horseback. Soon after, he moved to Yunfeng (Cloud Peak), ascended the seat to bid farewell to the assembly, and passed away peacefully. After cremation, he obtained five-colored sarira (Buddhist relics, crystalline objects found among the cremated ashes of Buddhist spiritual masters), and a pagoda was built north of Yuxi (Yu Creek).
Chan Master Yihuai of Tianyi (Heavenly Robe) was a disciple of Xuedou.
Huai inherited the mantle of Xuedou Xian. From Tiefosi (Iron Buddha Temple) to Tianyisi (Heavenly Robe Temple), the Dharma seat was moved five times, all to desolate places. When Yihuai arrived, he would surely conjure up pavilions and buildings, and the four necessities (clothing, food, shelter, and medicine) would be provided. He retired to Shengsou Temple in Wujiang, and in his later years lived in Shanshan (Fir Mountain) in Chizhou. His disciple Zhicai lived in Fori Temple and welcomed Yihuai back to serve him. Zhicai had not yet returned from Suzhou, and Yihuai urged him
歸。及踵門。懷曰。時至吾行矣。才曰。師有何語示徒。乃說偈曰。紅日照扶桑。寒云封華岳。三更過鐵圍。拶折驪龍角。才問卵塔已成。如何是畢竟事。懷舉拳示之。遂就寢椎枕而寂。
禪師宗本出世瑞光。
本無錫管氏子。體貌豐碩。言無枝葉。年十九。師事蘇州承天永安道升。升道價重叢林。歸之者如雲。本獘衣垢面。探井臼。典炊㸑。以給眾。夜則入室參究。升曰。頭陀荷眾良苦。亦疲勞乎。對曰。若舍一法不名滿足菩提。實欲此生身證。其敢言勞。升陰奇之。歷十年。方剃髮受具。又服勤三年。乃辭升遍參。至池陽景德。謁禪師義懷。言下契悟。為侍者。眾未有知者。喜寢。鼻息齁齁。聞者厭之白懷。懷曰。此子吾家精進幢也。汝輩他日當依賴之。無多談。懷居壽聖時。漕使李復圭過懷。夜語及曰。瑞光法席虛。愿得有道衲子主之。時本在坐。懷指曰。無如此道人也。圭遂請本出世瑞光。開堂日。眾集擊鼓。鼓旋于地。圓轉震響。眾驚卻。有僧出曰。此法雷震地之祥也。言畢失僧所在。法席日盛。眾恒五百。
禪師石霜下翠巖可真寂。
真將寂。示疾甚苦。席藁于地。轉側不少休。喆侍者垂泣曰。平生訶佛罵祖。今何為乃爾。真熟視訶曰。汝亦作此見解耶。即趺坐呼侍者燒香。煙
【現代漢語翻譯】 現代漢語譯本： 歸來，到達(義懷)禪師的住所。義懷說：『時機已到，我要走了。』(宗)才問：『老師有什麼話要教導弟子？』義懷於是說偈語：『紅日照耀扶桑（東方神木），寒云籠罩華岳（西嶽華山）。三更時分穿過鐵圍山（佛教傳說中的山），折斷驪龍（黑龍）的角。』(宗)才問：『卵塔（僧人墓塔）已經建成，什麼是最終的歸宿？』義懷舉起拳頭向他示意。隨後就寢，靠著枕頭圓寂。 禪師宗本在瑞光寺開法席。 宗本是無錫管氏的兒子，體貌豐碩，言語簡潔。十九歲時，師從蘇州承天永安寺的道升禪師。道升禪師的聲望很高，歸附他的人如雲。宗本穿著破舊的衣服，臉上沾滿污垢，負責打水、舂米、管理伙食，以供給大眾。晚上則進入房間參禪。道升說：『頭陀（苦行僧）承擔大眾的事務很辛苦，也很疲勞吧？』宗本回答說：『如果捨棄一法，就不能稱為圓滿菩提（覺悟）。實在想在此生證悟，怎麼敢說勞累。』道升暗中感到驚奇。過了十年，才剃髮受戒。又服侍了三年，於是辭別道升，四處參訪。到達池陽景德寺，拜見義懷禪師，在言語下領悟。擔任侍者。大眾沒有知道他的。喜歡睡覺，鼻息聲很大。聽到的人厭惡他，告訴義懷。義懷說：『這個孩子是我家的精進幢（比喻精進修行的人）。你們以後會依賴他的，不要多說。』義懷住在壽聖寺時，漕運使李復圭拜訪義懷，晚上談話時說：『瑞光寺的法席空缺，希望有得道的僧人來主持。』當時宗本在座，義懷指著他說：『沒有比這個道人更合適的了。』李復圭於是請宗本到瑞光寺開法席。開堂那天，大眾聚集擊鼓，鼓在地上旋轉，發出震耳欲聾的響聲。大眾驚恐。有僧人出來說：『這是法雷震地的祥瑞啊。』說完僧人就不見了。法席日益興盛，常有五百人。 禪師石霜下的翠巖可真禪師圓寂。 可真將要圓寂時，示現病得很痛苦。在地上鋪上草蓆，翻來覆去沒有片刻休息。侍者喆哭著說：『(您)平生呵斥佛，謾罵祖師，現在為什麼這樣？』可真仔細地看著他呵斥道：『你也作這樣的見解嗎？』隨即跏趺而坐，呼喚侍者燒香，煙...
【English Translation】 English version: Returning, he arrived at (Yi Huai) Zen Master's residence. Yi Huai said, 'The time has come, I must depart.' (Zong) Cai asked, 'What words does the teacher have to instruct the disciple?' Thereupon, Yi Huai spoke a verse: 'The red sun shines on Fusang (mythical tree in the east), cold clouds seal Mount Hua (western great mountain). At the third watch of the night, passing through the Iron Ring Mountains (mountains in Buddhist cosmology), snapping the horn of the Black Dragon (Li Long).' (Zong) Cai asked, 'The egg stupa (monk's tomb) has been completed, what is the ultimate matter?' Yi Huai raised his fist to show him. Then he went to bed, leaned on his pillow, and passed away in silence. Zen Master Zongben established a Dharma seat at Ruiguang Temple. Zongben was the son of the Guan family of Wuxi, with a robust appearance and concise speech. At the age of nineteen, he studied under Zen Master Daosheng of Chengtian Yong'an Temple in Suzhou. Zen Master Daosheng's reputation was high, and those who returned to him were like clouds. Zongben wore tattered clothes, his face covered in dirt, responsible for fetching water, milling rice, and managing meals to provide for the masses. At night, he would enter the room to practice Zen. Daosheng said, 'The ascetic (苦行僧) bears the affairs of the masses very hard, and is also very tired, right?' Zongben replied, 'If one abandons a single dharma, one cannot be called complete Bodhi (enlightenment). I really want to realize it in this life, how dare I say I am tired?' Daosheng was secretly surprised. After ten years, he shaved his head and received the precepts. After serving for another three years, he bid farewell to Daosheng and visited everywhere. Arriving at Jingde Temple in Chiyang, he visited Zen Master Yihuai and realized enlightenment in speech. He served as an attendant. The masses did not know him. He liked to sleep, and his snoring was loud. Those who heard it disliked him and told Yihuai. Yihuai said, 'This child is the banner of diligence in my family (a metaphor for a diligent practitioner). You will rely on him in the future, do not talk too much.' When Yihuai lived in Shousheng Temple, the transport commissioner Li Fugui visited Yihuai, and said in the evening conversation, 'The Dharma seat of Ruiguang Temple is vacant, I hope that a virtuous monk can preside over it.' At that time, Zongben was present, and Yihuai pointed to him and said, 'There is no one more suitable than this Taoist.' Li Fugui then invited Zongben to Ruiguang Temple to open the Dharma seat. On the day of the opening ceremony, the masses gathered to beat the drum, and the drum rotated on the ground, making a deafening sound. The masses were frightened. A monk came out and said, 'This is an auspicious sign of the Dharma thunder shaking the earth.' After speaking, the monk disappeared. The Dharma seat became increasingly prosperous, often with five hundred people. Zen Master Cuiyan Kezhen of Shishuang passed away. When Kezhen was about to pass away, he showed that he was very ill. He spread a straw mat on the ground, tossing and turning without a moment's rest. The attendant Zhe cried and said, '(You) usually scolded the Buddha and cursed the patriarchs, why are you like this now?' Kezhen looked at him carefully and scolded, 'Do you also make such a view?' Then he sat in the lotus position and called the attendant to burn incense, smoke...
起入寂。
乙巳二年。
禪師法演自瑞光抵浮山遂參祖領悟分座。
演巴西鄧氏子。少落髮受具。游成都講席。習百法唯識。窺其奧。置之曰膠柱安能鼓瑟乎。負笈出關。所至無足當其意者。謁瑞光本。舉古今因緣會盡。惟不會僧問興化四面八方來時如何。化云。打中間底。僧作禮。化云。我昨日赴個村齋。中途遇一陣卒風暴雨。卻向古廟裡避得過。請益本。本曰。此是臨濟下因緣。須是問他家兒孫始得。遂謁浮山遠。請益前話遠曰。我有個譬喻。你一似三家村裡賣柴漢子。把個匾擔向十字街頭立地問人。中書堂今日商量甚事。演默計曰。若如此。大故未在。遠知演根器異。一日語曰。吾老矣。恐虛度子光陰。可往依白雲。此老雖後生。吾未識面。但見其頌臨濟三頓棒話。有過人處。必能了子大事。演潸然禮辭至白雲。祖一見曰。川藞苴。汝來耶。遂舉僧問南泉摩尼珠話請問。祖叱之。又祖示以世尊有密語。迦葉不覆藏因緣。久之未契。一日自廊趨上法堂。疑情頓息。獻投機偈曰。山前之片閑田地。叉手丁寧問祖翁。幾度賣來還自買。為憐松竹引清風。祖特印可曰。栗棘蓬禪屬子矣。令掌磨事。一日有僧見磨轉。遽指以問曰。此神通耶。法爾耶。演褰衣旋磨一匝。僧無語。未幾祖至。語演曰。有數
【現代漢語翻譯】 起入寂。
乙巳二年（1065年）。
禪師法演從瑞光寺抵達浮山，於是參拜祖師，領悟佛法，並開始分座講法。
法演是巴西鄧氏之子。年少時剃度出家，受具足戒。遊歷成都，研究講習百法唯識，深入瞭解其奧妙后，認為其過於拘泥而無法靈活運用，便放棄了，說：『膠柱鼓瑟，怎麼能演奏出美妙的音樂呢？』於是背起行囊出關遊歷，但所到之處沒有能讓他滿意的人。他去拜見瑞光本禪師，禪師舉出許多古今因緣，但他都能理解，唯獨不理解僧人問興化禪師『四面八方來時如何』。興化禪師回答說：『打中間底。』僧人聽後作禮。興化禪師又說：『我昨天去赴一個村裡的齋飯，中途遇到一陣狂風暴雨，幸好到古廟裡避了過去。』法演禪師向瑞光本禪師請教，瑞光本禪師說：『這是臨濟宗的因緣，必須去問他的子孫才能明白。』於是法演禪師去拜見浮山遠禪師，請教之前的話頭，遠禪師說：『我有個比喻，你就像三家村裡賣柴的漢子，拿著扁擔站在十字街頭問人，中書堂今天商量什麼事情。』法演禪師默默思量，認為如果真是這樣，那問題就大了。遠禪師知道法演禪師的根器非同一般，一天對他說：『我老了，恐怕耽誤你的光陰。你可以去依止白雲守端禪師。這位老禪師雖然年輕，我沒見過面，但見他寫的讚頌臨濟禪師三頓棒的話，有過人之處，必定能了結你的大事。』法演禪師流著眼淚告辭，來到白雲守端禪師處。白雲守端禪師一見他就說：『你這個川地來的粗漢，你來了啊。』於是舉出僧人問南泉禪師摩尼珠（如意寶珠，比喻佛性）的話請他參問。白雲守端禪師呵斥他。又向他開示世尊有密語，迦葉不覆藏的因緣，很久都沒有契合。一天，法演禪師從走廊走向法堂，心中的疑惑頓時消解，獻上投機偈說：『山前有一片空閑的田地，我叉手恭敬地問老祖宗，這塊地幾度賣出又自己買回來，因為喜愛松竹能引來清風。』白雲守端禪師特別認可，說：『這像長滿栗棘蓬一樣的禪，就屬於你了。』於是命令他掌管磨坊的事情。一天，有僧人看見磨在轉動，就指著磨問法演禪師：『這是神通嗎？是自然而然的嗎？』法演禪師提起衣角，轉動磨盤一圈。僧人無話可說。沒過多久，白雲守端禪師來了，對法演禪師說：『有數』
【English Translation】 Entered Nirvana.
In the second year of Yisi (1065 AD).
Chan Master Fayan arrived at Fushan from Ruiguang Temple, whereupon he visited the Patriarch, attained enlightenment, and began to lecture from his seat.
Fayan was the son of the Deng family of Baixi. He was tonsured at a young age and received the full precepts. He traveled to Chengdu to study and lecture on the Hundred Dharmas and Consciousness-Only, delving deeply into its mysteries. However, he found it too rigid and impractical, so he abandoned it, saying, 'How can one play beautiful music by gluing the bridge of a zither?' Thus, he set out on a journey, but found no one to his satisfaction. He went to see Chan Master Ben of Ruiguang Temple, who presented many past and present causes and conditions, all of which he understood, except for the monk's question to Chan Master Xinghua: 'What about when coming from all directions?' Chan Master Xinghua replied, 'Strike the middle one.' The monk bowed in response. Chan Master Xinghua then said, 'Yesterday, I went to a village for a vegetarian meal and encountered a sudden storm midway. Fortunately, I took shelter in an old temple.' Chan Master Fayan asked Chan Master Ben of Ruiguang Temple for guidance, and Chan Master Ben said, 'This is a cause and condition of the Linji school; you must ask his descendants to understand it.' Therefore, Chan Master Fayan went to see Chan Master Yuan of Fushan and asked about the previous topic. Chan Master Yuan said, 'I have an analogy: you are like a firewood seller in a village of three families, standing at the crossroads with a carrying pole, asking people what the Central Secretariat is discussing today.' Chan Master Fayan pondered silently, thinking that if this were the case, the problem would be significant. Chan Master Yuan knew that Chan Master Fayan's potential was extraordinary, and one day said to him, 'I am old and fear wasting your time. You should rely on Chan Master Baiyun Shouduan. Although this old master is young, I have not met him, but I have seen his praise of Chan Master Linji's three blows, which is extraordinary and will surely resolve your great matter.' Chan Master Fayan tearfully bid farewell and arrived at Chan Master Baiyun Shouduan's place. Chan Master Baiyun Shouduan said upon seeing him, 'You, the rough man from Sichuan, you have come.' Then he presented the monk's question to Chan Master Nanquan about the Mani jewel (wish-fulfilling jewel, a metaphor for Buddha-nature) for him to contemplate. Chan Master Baiyun Shouduan scolded him. He also revealed the cause and condition of the World-Honored One's secret words and Kashyapa's non-concealment, but they did not align for a long time. One day, Chan Master Fayan was walking from the corridor to the Dharma hall when the doubts in his heart suddenly dissolved. He presented a verse of accord, saying, 'In front of the mountain is a piece of vacant land; I respectfully ask the old ancestor with folded hands. This land has been sold and bought back several times, because I love the pines and bamboos that bring in the clear breeze.' Chan Master Baiyun Shouduan especially approved, saying, 'This Zen, like a chestnut bur, belongs to you.' He then ordered him to manage the mill. One day, a monk saw the mill turning and pointed to it, asking Chan Master Fayan, 'Is this supernatural power? Is it natural?' Chan Master Fayan lifted his robe and turned the mill once. The monk was speechless. Not long after, Chan Master Baiyun Shouduan arrived and said to Chan Master Fayan, 'There is a number.'
禪客自廬山來。皆有悟入處。教伊說亦說得有來由。舉因緣問伊亦明得。教伊下語亦下得。祇是未在。演於是大疑。私自計曰。既悟了。說亦說得。明亦明得。如何卻未在。遂參究累日。忽然省悟。從前寶惜。一時放下。走見祖。祖為手舞足蹈。演亦一笑而已。演后曰。吾因茲出一身白汗。便明得下載清風。祖一日示眾曰。古人道如鏡鑄像。像成後鏡在甚麼處。眾下語不契。舉以問演。演近前問訊曰。也不校多。祖笑曰。須是道者始得。乃命分座。開示方來。
祥符蔭曰。古人眼明心公。不欺後學。觀雪峰古佛之於風穴。(風穴在雪峰時。請益臨濟四賓主。峰曰我當時與巖頭欽山結伴參臨濟。值濟已遷化。上座要知這話。須問他家兒孫始得。后風穴舉似南院。院嘆曰。雪峰古佛。乃遙望禮拜)瑞光本之於五祖。可以想見其青天白日之襟懷。古人一言半句之間。徹見其人生平。觀蓮華峰庵主。以一轉語識雲門兒孫。浮山遠公以一頌知白雲有過人處。可以想見其紫電清霜之眼目。至演已投機。而下載清風。乃明得於出身白汗之後。甚矣悟之不可不透。而大法之不可不明也。總之不自欺。方不欺一切。佛祖者不自欺。而不欺一切之人也。學道豈有他哉。
丙午三年。
積翠南遷黃龍。
克文首眾。
慶閑典客。慧元為侍者。德普以兩川義虎。自綿州棄講來參。彬彬集一時之盛。追媲馬祖百丈。
凈因璉再乞歸山詔許之。
璉覆上疏乞歸。獻偈曰。千簇雲山萬壑流。歸心終老此峰頭。餘生愿祝無疆壽。一炷清香滿石樓。上付以劄子曰。大覺禪師懷璉。受先帝聖眷。累錫宸章。屢貢款誠。乞歸林下。今從所請。俾遂閑心。凡經過小可庵院。隨性住持。或十方禪林。不得逼抑堅請。璉攜之東歸。鮮有知者。四明郡守迎致育王。眾建宸奎閣。蘇翰林軾知杭州。以書問之曰。承要作宸奎閣碑。謹已撰成。衰朽廢學。不知堪上石否。見參寥說。禪師出京日。英廟賜手詔。其略云。任性住持。不知果有否。切請錄示全文。欲添入此一節。璉終藏不出。逮委順后。獲于篋笥。
丁未四年(十二月杜鵑鳴于洛陽)。
神宗(諱頊在位一十八年)。
神宗戊申熙寧元年。
己酉四年。
禪師石霜支下隆興黃龍慧南寂。
三月一日四祖演通法嗣書。南上堂。山僧才輕德薄。豈堪人師。蓋不昧本心。不欺諸聖。未免生死。今免生死。未出輪迴。今出輪迴。未得解脫。今得解脫。未得自在。今得自在。所以大覺世尊。于然燈佛所無一法可得。六祖夜半於黃梅。又傳個甚麼。乃說偈曰。得
【現代漢語翻譯】 現代漢語譯本： 慶閑典客，慧元擔任侍者。德普因為是兩川的義虎，從綿州停止講學前來參拜，一時人才濟濟，盛況可以媲美馬祖（指馬道一，709-788）和百丈（指懷海，749-814）。
凈因璉再次請求歸山，皇帝下詔允許。
凈因璉再次上疏請求歸隱，並獻上偈語說：『千簇雲山萬壑流，歸心終老此峰頭。餘生愿祝無疆壽，一炷清香滿石樓。』皇帝下達札子說：『大覺禪師懷璉，受到先帝的恩寵，多次賜予宸章，屢次進貢誠意，請求歸隱山林，現在準許他的請求，讓他安心修養。凡是經過小庵小院，可以隨意居住，或者十方禪林，不得強迫挽留。』凈因璉帶著札子向東返回，很少有人知道這件事。四明郡守迎接他到育王寺，眾人建造宸奎閣。蘇軾（蘇翰林軾）擔任杭州知州，寫信問他：『聽說要作宸奎閣碑，我已經撰寫完成，只是年老體衰，學問荒廢，不知道是否可以刻在石頭上。聽參寥說，禪師離開京城那天，英宗（趙曙，1032-1067，北宋時期年號為治平、熙寧）賜予手詔，大意是『任性住持』，不知道是否真有此事，懇請錄示全文，我想添入這一節。』凈因璉始終藏著不拿出來，直到圓寂之後，才在箱子里找到。
丁未四年（1067年，十二月杜鵑在洛陽鳴叫）。
神宗（趙頊，1048-1085，北宋皇帝，在位十八年）。
神宗戊申熙寧元年（1068年）。
己酉四年（1069年）。
禪師是石霜楚圓門下隆興黃龍慧南的弟子，已經寂滅。
三月一日，四祖法演（清遠，？-1120）的法嗣寫道：南上堂說：『山僧我才疏學淺，德行不夠，怎麼能爲人師表呢？只不過是不昧本心，不欺騙諸位聖賢。未能免除生死，現在就免除生死；未能脫離輪迴，現在就脫離輪迴；未能得到解脫，現在就得到解脫；未能得到自在，現在就得到自在。所以大覺世尊在燃燈佛那裡沒有一法可得，六祖慧能在半夜在黃梅山，又傳了個什麼呢？』於是說偈語道：『得』
【English Translation】 English version: Qingxian was in charge of receiving guests, and Huiyuan served as his attendant. Depu, known as the 'Righteous Tiger' of the two Chuans (Sichuan area), abandoned his lectures in Mianzhou to come and pay homage. Talents gathered, resembling the flourishing times of Mazu (Mazu Daoyi, 709-788) and Baizhang (Baizhang Huaihai, 749-814).
Jingyin Lian requested to return to the mountains again, and the emperor granted his request.
Lian submitted another memorial requesting to return to seclusion, and presented a verse saying: 'Thousands of clusters of clouds and mountains, ten thousand ravines flow. My heart is set on growing old at this peak. I wish for boundless longevity in my remaining years, with a stick of clear incense filling the stone building.' The emperor issued an edict saying: 'Chan Master Huai Lian of Dajue Temple has received the favor of the late emperor, and has been repeatedly bestowed with imperial decrees, and has repeatedly offered his sincerity. He requests to return to the forests and mountains. Now, his request is granted, allowing him to cultivate in peace. Whenever he passes by small monasteries and temples, he may reside there as he pleases, or in the monasteries of the ten directions. No one is allowed to force him to stay against his will.' Lian carried the edict and returned east, and few people knew about it. The governor of Siming Prefecture welcomed him to Yuwang Temple, and the people built the Chenkui Pavilion. Su Shi (Su Hanlin Shi), the prefect of Hangzhou, wrote to him, saying: 'I heard that you want to make a stele for the Chenkui Pavilion. I have already written it, but I am old and frail, and my learning has declined. I don't know if it is worthy to be engraved on stone. I heard from Canliao that the emperor Yingzong (Zhao Shu, 1032-1067, whose reign titles during the Northern Song Dynasty were Zhiping and Xining) bestowed a handwritten edict on the day the Chan Master left the capital, roughly saying 'Reside as you please'. I don't know if this is true. Please record the full text for me, as I want to add this section.' Lian kept it hidden and never showed it. It was not until after his death that it was found in his chest.
The fourth year of Dingwei (1067, cuckoos chirped in Luoyang in December).
Emperor Shenzong (Zhao Xu, 1048-1085, emperor of the Northern Song Dynasty, reigned for eighteen years).
The first year of Xining under Emperor Shenzong, Wushen (1068).
The fourth year of Jiyou (1069).
The Chan Master was a disciple of Huinan of Huanglong, Longxing, under the lineage of Shishuang Chuyuan, and has already passed away.
On the first day of March, a Dharma heir of Sizu Fayan (Qingyuan, ?-1120) wrote: 'Nan ascended the hall and said: 'I, the mountain monk, am of shallow talent and meager virtue, how can I be a teacher of others? It is only that I am not ignorant of my original mind, and I do not deceive the sages. I have not yet escaped birth and death, but now I escape birth and death; I have not yet escaped reincarnation, but now I escape reincarnation; I have not yet attained liberation, but now I attain liberation; I have not yet attained freedom, but now I attain freedom. Therefore, the Great Awakened World Honored One had nothing to attain at Dipamkara Buddha's place, and what did the Sixth Patriarch Huineng transmit at Huangmei Mountain in the middle of the night?' Then he said in verse: 'Attained'
不得。傳不傳。歸根得旨復何言。憶得首山曾漏泄。新婦騎驢阿家牽。翼日午時。趺坐示寂。阇維。舍利五色。塔於前山。南同翠巖悅。參福昌惟善。時適病寒。服藥出汗。悅從禪侶遍借被。咸無有焉。有紙衾者。皆以衰老。亦可數。相與太息曰。善公本色住山人也。南盛化時。荊湖江淮衲子奔趨。恒百里無托宿。且多為盜劫。住興化禪師紹銑。半五十里為館。令僧主之以接納。俾得宿食而去。諸方高其風。銑北禪賢嗣。寂后阇維。目睛不壞。二腸屈折如鐵。
祥符蔭曰。黃龍證三昧於獄中。以三關把斷天下要津。憧憧走英衲如鶩。與楊岐祖。號二甘露門。然非云峰悅極力指之。幾何其不流為藥汞銀乎。噫。師友之成就。詎可泯也。
禪師祖心補住黃龍。
心初參云峰悅。三年。難其孤硬。造黃檗得旨。南寂。眾請心補住。心欲舉圓璣代之。璣掉頭徑去。心遂繼其席。慧元住吳江壽聖寺。遣僧投黃龍嗣法書。南視其款識曰。吾偶忘此僧。謂專使曰。書未欲開。可令親來見老僧。專使反命。元即腰包而來。次南昌。聞南已化去。因留嘆息。適祖心出城。相會與語奇之曰。恨老師不及見耳。
禪師慶閑住吉州隆慶院。
閑出家遠遊。所至自處。罕與人接。有即之者。一舉手而去。師事積翠
【現代漢語翻譯】 現代漢語譯本： 不得。傳不傳。歸根得旨復何言。憶得首山曾漏泄。新婦騎驢阿家牽。翼日午時。趺坐示寂。阇維（火化）。舍利五色。塔於前山。南同翠巖悅（人名）。參福昌惟善（人名）。時適病寒。服藥出汗。悅從禪侶遍借被。咸無有焉。有紙衾者。皆以衰老。亦可數。相與太息曰。善公本色住山人也。南盛化時。荊湖江淮衲子奔趨。恒百里無托宿。且多為盜劫。住興化禪師紹銑（人名）。半五十里為館。令僧主之以接納。俾得宿食而去。諸方高其風。銑北禪賢嗣。寂后阇維。目睛不壞。二腸屈折如鐵。
祥符蔭曰。黃龍證三昧於獄中。以三關把斷天下要津。憧憧走英衲如鶩。與楊岐祖（人名）。號二甘露門。然非云峰悅（人名）極力指之。幾何其不流為藥汞銀乎。噫。師友之成就。詎可泯也。
禪師祖心補住黃龍。
心初參云峰悅（人名）。三年。難其孤硬。造黃檗得旨。南寂。眾請心補住。心欲舉圓璣代之。璣掉頭徑去。心遂繼其席。慧元住吳江壽聖寺。遣僧投黃龍嗣法書。南視其款識曰。吾偶忘此僧。謂專使曰。書未欲開。可令親來見老僧。專使反命。元即腰包而來。次南昌。聞南已化去。因留嘆息。適祖心出城。相會與語奇之曰。恨老師不及見耳。
禪師慶閑住吉州隆慶院。
閑出家遠遊。所至自處。罕與人接。有即之者。一舉手而去。師事積翠（人名）
【English Translation】 English version: It is not allowed. Transmit or not transmit? What more can be said about returning to the root and attaining the essence? I remember that Shoushan (a place) once leaked the secret: 'The new bride rides the donkey, and the father-in-law leads it.' The next day at noon, he sat in full lotus posture and passed away. Cremation (Dhaja). The relics were of five colors. A pagoda was built on the front mountain. Nan (a monk) was with Cuiyan Yue (person's name). He visited Fuchang Weishen (person's name). At that time, he happened to be sick with a cold, took medicine, and sweated. Yue (person's name) borrowed blankets from fellow monks everywhere, but none were available. Those who had paper quilts were all old and frail, and their numbers could be counted. They sighed together and said, 'Master Shan is truly a mountain-dwelling person of genuine character.' When Nan (a monk) was flourishing, monks from Jinghu and Jianghuai flocked to him, often traveling hundreds of miles without lodging and often being robbed. Zen Master Shao Xian (person's name), who lived in Xinghua, set up a hostel every fifty miles, ordering monks to manage it to receive and provide food and lodging for those passing through. All quarters praised his style. Xian's northern Zen successor, after his death and cremation, his eyeballs remained intact, and his two intestines were bent like iron.
Xiangfu Yin said, 'Huanglong (a place) attained samadhi in prison, using the three barriers to control the vital passes of the world. Aspiring monks rushed like ducks. Together with Yangqi Zu (person's name), he was called the 'Two Gates of Sweet Dew.' However, if Yunfeng Yue (person's name) had not vigorously pointed him out, how could he not have degenerated into medicinal mercury and silver? Alas, the achievements of teachers and friends cannot be obliterated.'
Zen Master Zuxin took over the abbotship of Huanglong (a place).
Xin (person's name) initially visited Yunfeng Yue (person's name) for three years, finding his solitary stubbornness difficult to deal with. He went to Huangbo (a place) and attained the essence. Nan (a monk) passed away. The community requested Xin (person's name) to take over the abbotship. Xin (person's name) wanted to recommend Yuanji (person's name) to replace him, but Ji (person's name) turned his head and left. Xin (person's name) then succeeded to his seat. Huiyuan (person's name), who lived in Shousheng Temple in Wujiang, sent a monk to Huanglong (a place) with a letter requesting to inherit the Dharma. Nan (a monk) looked at the inscription and said, 'I had accidentally forgotten about this monk.' He said to the special envoy, 'The letter is not to be opened yet. He can be ordered to come and see the old monk in person.' The special envoy returned with the message. Yuan (person's name) immediately came with his bag. He then went to Nanchang. Hearing that Nan (a monk) had already passed away, he sighed and stayed. Zuxin (person's name) happened to be out of the city. They met and talked, and he marveled at him, saying, 'I regret that I did not get to see the teacher.'
Zen Master Qingxian lived in Longqing Monastery in Jizhou.
Xian (person's name) left home and traveled far and wide. Wherever he went, he kept to himself and rarely interacted with people. If anyone approached him, he would raise a hand and leave. He served Jicui (person's name) as his teacher.
南。南甚重之。廬陵守張鑒請居隆慶院。
禪師行偉住仰山。
偉初受賢首宗于太三藏。因同學勸發棄講。謁南坐夏積翠有省。住仰山。法席冠江淮。平昔同參知名者皆集。偉蒞事有法度。嘗遣化十二輩。以其名付維那。使明日俱來受曲折。及會茶。輒失一人。偉問為誰。曰永泰。偉方經營中。首座曰。泰遊山去。請以他僧備員。偉然之。俄有告者曰。泰實在。首座匿之以欺眾耳。偉色莊。使搜得之。泰自陳怯弱。懼失所受事。首座實不知也。偉令擊鐘集眾曰。首座已分座授道。又老師所賞識。昧心罔眾。他人猶不可。乃甘自破壞乎。遂與泰俱出院。諸方服其公。
禪師黃龍下隆興泐潭洪英寂。
英閱華嚴十明論。發明心地。趨積翠印旨。又見翠巖真。一時學者趨向。住泐潭。六月知事紛爭。止之不可。初九日謂眾曰。領眾不肅。正坐無德。吾有愧黃龍。呼維那鳴鐘集眾。敘行腳始末曰。吾滅后火化。以骨石藏普通塔。明生死不離清眾也。
庚戌三年。
禪師元祐辟潭州道林為師席 發明(禪林興廢不書。此書以祐能得宗師體裁也)。
祐嗣黃龍南。智辯自將。氣出流輩。南寂。去游湘衡。衲子追隨。聲重荊楚。謝師直守潭州。欲禪道林之律居。盡禮致祐為第一世。祐欣
【現代漢語翻譯】 現代漢語譯本：南（指某位禪師，具體指代不明）非常重視他。廬陵的太守張鑒請求他住在隆慶院。
禪師行偉住在仰山。
行偉最初向太三藏學習賢首宗。因為同學勸他停止講學。拜訪南禪師，在積翠寺坐禪有所領悟。後來住在仰山，他的講法在江淮一帶很有名。以前一起參禪的知名同道都聚集到他那裡。行偉處理事務很有法度。曾經派遣十二個人去化緣，把他們的名字交給維那（寺院中的一種職務，負責管理僧眾的事務），讓他們第二天都來接受指示。等到開會喝茶的時候，總是少一個人。行偉問是誰，回答說是永泰。行偉正在安排事情，首座（寺院中職位較高的僧人）說：『永泰遊山去了，請用其他僧人來補足人數。』行偉同意了。不久有人報告說：『永泰其實在，是首座把他藏起來欺騙大家。』行偉臉色嚴肅，讓人搜查，找到了永泰。永泰自己陳述是因為膽怯懦弱，害怕失去所接受的任務。首座確實不知道這件事。行偉命令敲鐘集合大家，說：『首座已經分座講授佛法，又是老師所賞識的人，卻昧著良心欺騙大家，其他人尚且不可以，何況甘願自己破壞規矩呢？』於是和永泰一起離開了寺院。其他地方的僧人都佩服他的公正。
禪師黃龍一派的隆興泐潭洪英寂。
洪英閱讀《華嚴十明論》，領悟了心地。前往積翠寺拜見印旨禪師，又拜見了翠巖禪師。一時學者都向他學習。住在泐潭寺。六月，寺院知事之間發生紛爭，制止不了。初九日對大家說：『帶領大家卻不能使大家肅敬，正是因為我沒有德行。我愧對黃龍禪師。』呼喚維那敲鐘集合大家，敘述自己行腳的始末，說：『我死後火化，把骨灰安放在普通塔中，表明生死不離開清凈的僧眾。』
庚戌三年（具體年份需要根據上下文確定，此處僅為示例）。
禪師元祐（宋哲宗年號，1086-1094年）年間，在潭州道林寺設立師席。發明禪林的興衰不記載，這本書是因為元祐能夠掌握宗師的體裁。
元祐繼承了黃龍南的衣缽。他才智辯捷，氣度超過同輩。黃龍南圓寂后，他去遊歷湘衡一帶，僧人追隨他，聲望在荊楚一帶很高。謝師直鎮守潭州，想要把道林寺改為律宗的住所，以非常尊敬的禮節請元祐擔任第一世住持。元祐很高興地答應了。
【English Translation】 English version: Nan (referring to a certain Chan master, the specific reference is unclear) valued him very much. Zhang Jian, the prefect of Luling, requested him to reside in Longqing Monastery.
Chan Master Xingwei lived in Yangshan.
Xingwei initially studied the Xianshou School under Taizang. Due to the persuasion of his classmates, he abandoned lecturing. He visited Chan Master Nan and had an awakening while practicing Zen meditation in Jicui Temple. Later, he lived in Yangshan, and his teachings were famous in the Jianghuai area. Well-known fellow practitioners who had practiced Zen together in the past gathered there. Xingwei handled affairs with great discipline. He once sent twelve people to solicit alms, giving their names to the Vina (a position in the monastery responsible for managing the affairs of the monks), instructing them to come the next day to receive instructions. When the meeting and tea ceremony came, one person was always missing. Xingwei asked who it was, and the answer was Yongtai. Xingwei was in the midst of arranging things when the head monk (a senior monk in the monastery) said, 'Yongtai has gone to travel in the mountains; please use another monk to fill the number.' Xingwei agreed. Soon someone reported, 'Yongtai is actually here; the head monk hid him to deceive everyone.' Xingwei's expression became serious, and he ordered a search, finding Yongtai. Yongtai himself stated that it was because he was timid and afraid of losing the task he had been given. The head monk truly did not know about this. Xingwei ordered the bell to be rung to gather everyone, saying, 'The head monk has already been assigned a seat to teach the Dharma and is also appreciated by the teacher, yet he deceives everyone against his conscience. It is unacceptable for others, let alone willingly undermining the rules himself?' Thereupon, he left the monastery together with Yongtai. Monks from other places admired his fairness.
Hongying Ji of Longxing Letan, a descendant of Chan Master Huanglong.
Hongying read the 'Ten Mirrors of the Avatamsaka Sutra' and realized the nature of the mind. He went to Jicui Temple to visit Chan Master Yinzhi and also visited Chan Master Cuiyan. Scholars at the time all turned to him to learn. He lived in Letan Temple. In June, disputes arose among the temple's affairs managers, and they could not be stopped. On the ninth day, he said to everyone, 'Leading everyone but failing to make them respectful is precisely because I have no virtue. I am ashamed of Chan Master Huanglong.' He called the Vina to ring the bell to gather everyone, narrating the beginning and end of his pilgrimage, saying, 'After I die, cremate me and place my ashes in the Ordinary Pagoda, indicating that life and death do not leave the pure monastic community.'
The third year of Gengxu (the specific year needs to be determined based on the context; this is just an example).
During the Yuanyou period (reign of Emperor Zhezong of Song, 1086-1094) , a teaching seat was established at Daolin Temple in Tanzhou. The rise and fall of the Chan forest are not recorded; this book is because Yuanyou was able to grasp the style of a master.
Yuanyou inherited the mantle of Huanglong Nan. He was intelligent and eloquent, and his demeanor surpassed his peers. After Huanglong Nan passed away, he traveled to the Xiangheng area, and monks followed him, and his reputation was very high in the Jingchu area. Xie Shizhi guarded Tanzhou and wanted to convert Daolin Temple into a Vinaya residence, inviting Yuanyou with great respect to serve as the first abbot. Yuanyou gladly accepted.
然肯來。道林蜂房蟻穴。疊見層出。像設之多。冠于湘西。祐夷廓之為虛堂。為禪室。以會四海之學者。役夫不敢壞像設。祐自鋤棄諸江曰。昔本不成。今安得壞。吾法尚無。凡情存聖解乎。六年而殿閣崇成。
辛亥四年。
禪師雲門下第五世廬山圓通祖印居訥寂。
訥住圓通二十年。移住四祖開元兩剎。所至叢林。號稱第一。既老。休居於寶積巖。訥臨眾簡嚴。不妄言笑。嘗習定。初叉手自如。中夜漸升至膺。侍者每視。以候雞鳴。其精進如此。三月無疾而化。
壬子五年。
禪師克文開法聖壽。
文陜府鄭氏子。裂縫掖出家。棄講南遊。謁云居舜不契。聞云峰悅之風。兼程而往。至則悅已寂。嗟曰。既無其人。吾何適而不可。山水雖佳。未暇游也。坐夏大溈。遂造黃龍。初到不契。乃曰。此老只是個修行僧。不會我語。遂去。見香城順。得見南用處。復回黃龍。為首座。嗣其法。高安太守錢弋請出世聖壽。文方飯于州民家。使至遁去。系同席數十人。有見於新豐山寺者。因叩首泣下曰。師不往。吾黨受苦矣。文曰。以我故累君輩如此。因受之。遂闡法焉。
禪師道光主法平江靈巖。
光道行卓絕。遠近尊禮。住持日。荊公王安石送以詩云。百花深處寺。猶指舊
【現代漢語翻譯】 現代漢語譯本 然而肯來（僧人）。道林寺像蜂房蟻穴一樣，重重疊疊，層層出現。佛像之多，冠絕湘西。他開闢空曠的地方作為虛堂，作為禪室，用來會聚四海的學者。工役們不敢毀壞佛像。肯來自己用鋤頭把佛像丟棄到江里，說：『過去本來就沒有成就，現在又怎麼能毀壞呢？我的佛法尚且沒有，凡夫俗情卻要存在聖人的見解嗎？』六年時間，殿閣高大建成。
辛亥四年（1071年）。
禪師雲門宗下第五世廬山圓通祖印居訥寂。
居訥住在圓通寺二十年，移住到四祖寺開元寺兩座寺廟。所到之處的叢林，都號稱第一。年老后，隱居在寶積巖。居訥面對大眾簡樸嚴肅，不隨便說話嬉笑。曾經習禪入定，開始時雙手合抱很自然，半夜漸漸抬高到胸前。侍者經常觀察，以此來等待雞鳴。他精進到如此地步。三個月后無病而逝。
壬子五年（1072年）。
禪師克文在聖壽寺開法。
克文是陜府鄭氏的兒子，撕裂儒服出家。放棄講學，南遊參訪。拜謁云居舜禪師不合機緣，聽到云峰悅禪師的風範，便加快行程前往。到達時悅禪師已經圓寂。他嘆息道：『既然沒有這個人，我到哪裡不可以呢？山水雖然美好，沒有時間遊覽啊。』於是到大溈山坐夏，隨後拜訪黃龍寺。剛到時也不合機緣，於是說：『這個老和尚只是個修行僧，不懂我的話。』於是離開。見到香城順禪師，得以見到南禪的用處。又回到黃龍寺，擔任首座，繼承了他的法脈。高安太守錢弋請他到聖壽寺開法。克文正在州民家吃飯，使者來到，他便逃走了，牽連同席的數十人。有人在新豐山寺見到他，於是叩頭哭泣說：『禪師不去，我們這些人就要受苦了。』克文說：『因為我的緣故連累你們這些人如此。』於是接受邀請，便在那裡闡揚佛法。
禪師道光主持平江靈巖寺的法席。
道光禪師的道行卓絕，遠近的人都尊敬他。他住持寺廟時，荊公王安石送詩給他，詩中說：『百花深處寺，還指舊』
【English Translation】 English version Then Kenlai (a monk) came. Daolin Temple was like a beehive and an ant nest, with layers upon layers appearing. The number of Buddha statues was the most in western Hunan. He opened up a vacant space as a 'virtual hall' and a meditation room to gather scholars from all over the world. The laborers dared not destroy the Buddha statues. Kenlai himself used a hoe to discard the statues into the river, saying, 'In the past, they were not accomplished, so how can they be destroyed now? My Dharma is not yet established, yet ordinary people want to hold onto the views of sages?' In six years, the grand halls were completed.
The fourth year of Xinhai (1071).
Chan Master Zuyin Ju Neji of Lushan Yuantong, the fifth generation under the Yunmen School.
Ju Ne lived in Yuantong Temple for twenty years, then moved to the Kaiyuan and Sizu Temples. Wherever he went, the monasteries were known as the best. In his old age, he retired to Baoji Rock. Ju Ne was simple and strict in front of the assembly, not speaking or laughing casually. He often practiced meditation. At first, he held his hands together naturally, but in the middle of the night, they gradually rose to his chest. The attendant often watched to wait for the rooster's crow. He was so diligent. After three months, he passed away without illness.
The fifth year of Renzi (1072).
Chan Master Kewen opened the Dharma at Shengshou Temple.
Kewen was the son of the Zheng family of Shan Prefecture. He tore his Confucian robes and became a monk. He abandoned lecturing and traveled south. He visited Chan Master Yunju Shun but did not find accord. Hearing of the style of Chan Master Yunfeng Yue, he hastened to go. When he arrived, Chan Master Yue had already passed away. He sighed, 'Since there is no such person, where can I not go? Although the mountains and rivers are beautiful, I have no time to travel.' So he sat for the summer at Dawei Mountain, and then visited Huanglong Temple. When he first arrived, he did not find accord, so he said, 'This old monk is just a practicing monk and does not understand my words.' So he left. He met Chan Master Xiangcheng Shun and was able to see the use of Southern Chan. He returned to Huanglong Temple and became the head seat, inheriting his Dharma lineage. Qian Yi, the prefect of Gao'an, invited him to open the Dharma at Shengshou Temple. Kewen was eating at a villager's house when the envoy arrived. He fled, implicating dozens of people at the table. Someone saw him at Xinfeng Mountain Temple, so he kowtowed and wept, saying, 'If the Master does not go, we will suffer.' Kewen said, 'Because of me, you are all suffering like this.' So he accepted the invitation and expounded the Dharma there.
Chan Master Daoguang presided over the Dharma seat at Pingjiang Lingyan Temple.
Chan Master Daoguang's conduct was outstanding, and people far and near respected him. When he was the abbot of the temple, Jinggong Wang Anshi sent him a poem, which said, 'The temple is deep in the flowers, still pointing to the old.'
吳宮。事往人何在。香消徑已空。今朝送師去。茲地闡宗風。別意兼鄉思。依依云樹東。
禪師雲門下第五世佛日明教契嵩寂。
嵩居佛日。退老永安蘭若。寂后阇維。眼舌童真頂骨不壞。舍利紅白。晶潔。大如菽。
臨濟第九世白雲祖示寂。
祖住白雲。應化龍門興化。六坐道場。所至眾如雲集。壽四十八。
宗統編年卷之二十 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之二十一
臨濟第十世祖
諱法演嗣白雲。
神宗癸丑熙寧六年。
臨濟第十世五祖祖嗣宗統(三十一年)。
祖住舒州四面山雙泉禪院。
卍庵顏曰。演祖初住四面山。孑然獨處。凡二年。始有一道士來問道。乃請作知事。又三年。僧寶良來。與道士朝夕參叩。皆得法。於是祖之道。寖為人知。而四方學者。始稍有至者。雖其後門人之盛稱天下。然終身不過數十眾。
青祖住白雲海會寺。
祖從廬山還龍舒。道俗請住白雲山海會寺。實繼端祖之席。上堂。僧問。師唱誰家曲。宗風嗣阿誰。祖曰。威音前一箭。射透兩重山。曰如何是相傳底事。祖曰。全因淮地月。得照郢陽春。曰恁么則入水見長人也。祖曰。祇知荊玉異。那辨楚
【現代漢語翻譯】 吳宮，往事已逝，人又何在？昔日香氣消散，如今只剩空蕩小徑。今日我等送別禪師遠去，此地將弘揚禪宗之風。惜別之意，兼有思鄉之情，依依不捨，望向云樹之東。
禪師雲門下第五世佛日明教契嵩（Qisong）寂滅。
契嵩（Qisong）禪師居住在佛日寺，退隱后在永安蘭若安度晚年。寂滅后火化，眼、舌、童真、頂骨完好未壞。舍利呈紅白色，晶瑩剔透，大如豆。
臨濟宗第九世白雲祖（Baiyun Zu）示寂。
白雲祖（Baiyun Zu）駐錫白雲寺，應化于龍門興化寺，先後在六個道場說法。所到之處，信眾如雲般聚集。享年四十八歲。
宗統編年卷之二十 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之二十一
臨濟宗第十世祖
諱法演（Fayan），嗣法于白雲祖（Baiyun Zu）。
神宗癸丑熙寧六年（1073年）。
臨濟宗第十世五祖祖嗣宗統（三十一年）。
祖（Zu）駐錫舒州四面山雙泉禪院。
卍庵顏（Wan'an Yan）說：『法演祖師（Fayan Zushi）初住四面山時，孑然一身，獨自居住。大約兩年後，有一道士前來問道，於是請他擔任知事。又過了三年，僧人寶良（Baoliang）前來，與道士早晚參拜請教，都得到了法。因此，祖師（Zu）的道法，漸漸為人所知。四方學人，才稍稍有人前來。雖然他後來的門徒盛極一時，名揚天下，然而終其一生，也不過數十人而已。』
青祖（Qing Zu）駐錫白雲海會寺。
青祖（Qing Zu）從廬山返回龍舒，當地道俗請他駐錫白雲山海會寺，實際上是繼承端祖（Duan Zu）的席位。上堂說法時，有僧人問道：『師父唱的是誰家的曲調？宗風傳承自哪位祖師？』祖（Zu）說：『威音王佛（Weiyin Wangfo）前的一箭，射穿了兩重山。』僧人問：『如何是相傳的根本大事？』祖（Zu）說：『完全因為淮地的月亮，才能照亮郢陽的春天。』僧人說：『這樣說來，就是入水看見長人（隱喻虛妄）了。』祖（Zu）說：『只知道荊玉珍貴，卻不能分辨楚石。』
【English Translation】 Wu Palace, the past is gone, where are the people? The fragrance has dissipated, and the path is now empty. Today we send the master away, this place will promote the Zen tradition. The feeling of parting is mixed with homesickness, reluctant to leave, looking towards the clouds and trees in the east.
Zen Master Qisong (Qisong), of the fifth generation under Yunmen, of the Furi Mingjiao, passed away.
Qisong (Qisong) Zen Master resided in Furi Temple, and retired to Yong'an Lanruo in his later years. After his death, he was cremated, and his eyes, tongue, virginity, and skull remained intact. The sarira were red and white, crystal clear, and as large as beans.
The ninth generation of Linji, Baiyun Zu (Baiyun Zu), passed away.
Baiyun Zu (Baiyun Zu) resided in Baiyun Temple, responding to the transformation in Longmen Xinghua Temple, and preached in six monasteries. Wherever he went, the followers gathered like clouds. He lived to the age of forty-eight.
Chronicles of the Zongtong, Volume 20 Supplement to the Buddhist Canon, Volume 86, No. 1600, Chronicles of the Zongtong
Chronicles of the Zongtong, Volume 21
The tenth generation of Linji
Named Fayan (Fayan), inherited the Dharma from Baiyun Zu (Baiyun Zu).
In the sixth year of Xining (1073 AD) during the reign of Emperor Shenzong of the Song Dynasty.
The tenth generation of Linji, Wuzu Zushi Zongtong (thirty-one years).
Zu (Zu) resided in Shuangquan Zen Temple on Simian Mountain in Shuzhou.
Wan'an Yan (Wan'an Yan) said: 'When Zen Master Fayan (Fayan Zushi) first lived on Simian Mountain, he lived alone. About two years later, a Taoist came to ask questions, so he was invited to serve as a supervisor. Three years later, the monk Baoliang (Baoliang) came and paid homage and asked for instruction morning and evening, and both received the Dharma. Therefore, the Zu's (Zu) Dharma gradually became known. Only then did scholars from all directions begin to come. Although his disciples later flourished and became famous throughout the world, he never had more than a few dozen disciples in his lifetime.'
Qing Zu (Qing Zu) resided in Baiyun Haihui Temple.
Qing Zu (Qing Zu) returned to Longshu from Mount Lu, and the local Taoists and laypeople invited him to reside in Baiyun Mountain Haihui Temple, actually succeeding Duan Zu (Duan Zu)'s seat. When he ascended the hall to preach, a monk asked: 'Whose tune is the master singing? From which patriarch does the sect's style inherit?' Zu (Zu) said: 'An arrow before Weiyin Wangfo (Weiyin Wangfo) pierced through two mountains.' The monk asked: 'What is the fundamental matter that has been passed down?' Zu (Zu) said: 'Entirely because of the moon in Huaidi, the spring in Yingyang can be illuminated.' The monk said: 'In that case, it is seeing a tall man in the water (metaphor for illusion).' Zu (Zu) said: 'Knowing only that Jing jade is precious, but not being able to distinguish Chu stones.'
王心。僧禮拜。祖以拂子擊之。
甲寅七年。
乙卯八年。
禪師法泉住衢州南禪居士趙抃從之參悟。
泉云居舜嗣。趙抃字悅道。號知非子。至知中為侍御。居嘗以一琴一鶴自隨。晝之所為。夜必焚香告天。與天缽元為方外交。會泉居衢之南禪。抃日參扣。泉未嘗容措一詞。后牧青州。政事之餘多宴坐。忽大雷震。即契悟。作偈曰。默坐公堂虛隱幾。心源不動湛如水。一聲霹靂頂門開。喚起從前自家底。舉頭蒼蒼喜復喜。剎剎塵塵無不是。中下之人不得聞。妙用神通而已矣。杲聞笑曰。趙悅道撞彩耳。抃嘗答富弼書。略曰。抃伏思西方聖人。教外別傳之法。不為中下根機之所設也。上智則頓悟而入。一得永得。愚者則迷而不復。千差萬別。惟佛與祖。以心傳心。其利生接物而不得已者。遂有棒喝拳指。揚眉瞬目。拈椎豎拂。語言文字。種種方便。去聖逾遠。諸方學徒。忘本逐末。棄源隋波。滔滔皆是。斯所謂可憐憫者矣。抃不佞。去年秋初在青州。因有所感。既已稍知本性。無欠無餘。古人謂安樂法門。信不誣也。比蒙太傅侍中俾求禪錄。抃素出恩紀。聞之喜快。不覺手舞而足蹈之也。伏惟執事。富貴如是之極。道德如是之盛。福壽康寧如是之備。退休閑逸如是之高。其所未甚留意者。如
【現代漢語翻譯】 現代漢語譯本 王心（人名）。僧人禮拜。祖師用拂塵擊打他。
甲寅七年（1074年）。
乙卯八年（1075年）。
禪師法泉，住在衢州南禪寺，居士趙抃跟隨他參禪悟道。
法泉是云居舜的嗣法弟子。趙抃，字悅道，號知非子。在知中任職時擔任侍御史。趙抃常常以一張琴、一隻鶴自娛。白天所做的事情，晚上必定焚香告天。與天缽元是方外之交。適逢法泉住在衢州的南禪寺，趙抃每日都去參拜請教。法泉從未允許他說一句話。後來趙抃做了青州的長官，處理政事之餘，大多時間都在靜坐。忽然一聲巨大的雷鳴，趙抃因此契悟，作偈說：『默坐公堂虛隱幾，心源不動湛如水。一聲霹靂頂門開，喚起從前自家底。舉頭蒼蒼喜復喜，剎剎塵塵無不是。中下之人不得聞，妙用神通而已矣。』圓悟克勤聽到后笑著說：『趙悅道撞大運了。』趙抃曾經回覆富弼的書信，大略是說：『趙抃我私下思量西方聖人，教外別傳的禪法，不是為中下根器的人所設立的。上等智慧的人就能夠頓悟而入，一旦獲得就永遠獲得。愚笨的人就會迷惑而不能醒悟，千差萬別。只有佛和祖師，以心傳心。他們爲了利益眾生、接引萬物而不得已，於是有了棒喝拳指、揚眉瞬目、拈椎豎拂、語言文字種種方便法門。離聖人的本意越來越遠，各地的學徒，忘本逐末，捨棄源頭而隨波逐流，到處都是這樣，這真是太可憐了。趙抃我不才，去年秋天剛開始在青州，因為有所感悟，已經稍微知道了本性，無欠無餘。古人所說的安樂法門，確實不虛假啊。近來承蒙太傅侍中您讓我求取禪錄，趙抃我一向出自您的門下，聽到這個訊息非常高興，不知不覺手舞足蹈。希望您，富貴到了極點，道德如此興盛，福壽康寧如此完備，退休閑逸如此高尚，您還沒有怎麼留意的，比如……』
【English Translation】 English version Wang Xin (person's name). A monk prostrated himself. The Patriarch struck him with a whisk.
Jia Yin, year seven (1074 AD).
Yi Mao, year eight (1075 AD).
Chan Master Faquan resided at Nanchansi Temple in Quzhou. Layman Zhao Bian followed him to study Chan and attain enlightenment.
Faquan was a Dharma heir of Yunju Shun. Zhao Bian, styled Yuedao, also known as Zhifeizi, served as a Supervising Censor during the Zhi Zhong era. Zhao Bian often entertained himself with a zither and a crane. Whatever he did during the day, he would burn incense and report to Heaven at night. He was an unconventional friend of Tianbo Yuan. When Faquan resided at Nanchansi Temple in Quzhou, Zhao Bian visited and consulted him daily. Faquan never allowed him to say a word. Later, Zhao Bian became the magistrate of Qingzhou. In his spare time from official duties, he mostly sat in meditation. Suddenly, a great thunderclap occurred, and Zhao Bian attained enlightenment. He composed a verse saying: 'Silently sitting in the public hall, leaning on the empty desk, the source of the mind is unmoving, clear like water. A thunderbolt opens the top of my head, awakening the original self from before. Raising my head to the vast sky, joy upon joy, every moment, every speck of dust, there is nothing that is not it. People of middle and lower capacity cannot hear this, the wondrous function and spiritual power are for those who can understand.' Yuanwu Keqin heard this and laughed, saying, 'Zhao Yuedao has struck the jackpot!' Zhao Bian once replied to a letter from Fu Bi, roughly saying: 'I, Zhao Bian, privately contemplate the Western Sage's (Buddha's) special transmission outside the teachings, which is not established for people of middle and lower capacity. Those with superior wisdom can have sudden enlightenment and enter, gaining it once and for all. The foolish will be deluded and unable to awaken, with thousands of differences. Only the Buddha and Patriarchs transmit mind to mind. Because they have no choice but to benefit beings and receive all things, there are shouts and blows, raising eyebrows and blinking eyes, raising a mallet and holding up a whisk, language and words, all kinds of expedient methods. They are getting further and further away from the Saint's original intention. Students everywhere forget the root and pursue the branches, abandoning the source and following the waves, all are like this, which is truly pitiful. I, Zhao Bian, am untalented. Last autumn, when I first arrived in Qingzhou, because of some feeling, I already slightly knew the original nature, without lack or excess. The ancients called it the Dharma gate of peace and happiness, truly not false. Recently, I received your request, Grand Tutor and Attendant-in-ordinary, to seek Chan records. I, Zhao Bian, have always come from your patronage, and I was very happy to hear this news, unconsciously dancing with my hands and feet. I hope that you, with wealth and honor at their peak, morality so flourishing, blessings, longevity, health, and peace so complete, retirement and leisure so noble, what you have not paid much attention to, such as...'
來一大事因緣而已。今茲又復于真性有所悟入。抃敢為賀于門下也(杜衍與張方平皆致政居睢陽。衍每笑平佞佛。對賓客必嘲之。平但笑而已。有朱承事者。以醫學游二老之門。謂平曰。杜公天下偉人。惜未知此事。公何不勸發之。平曰。君與此老緣熟勝我。我止能助之耳。一日衍召朱切脈甚急。朱謂使曰。汝先往白相公。但云看楞嚴未了。使者馳白。衍默然。久之乃至。衍曰。老夫以君疏通解事。不意近亦例阘茸。如所謂楞嚴。何等語乃爾耽著。聖人微言。無出孔孟。舍此取彼。是大惑也。朱曰。相公未讀此經。何以知不及孔孟。以某觀之。似過之也。袖中出其首卷曰。相公試閱之。衍取默看。不覺終軸。忽起大驚曰。世間何從有此書耶。遣使盡持其餘來遍讀之。捉朱手曰。君真我知識。安道知之。不以告我何哉。即命駕見平。平曰。譬如人失物。忽已尋得。但當喜其得。不必悔其晚也。仆非不相告。以公與朱君緣熟遣之耳。雖佛祖化人。亦必藉同事也。衍大悅。衍字世昌。慶曆中號清白宰相。封祁國公)。
禪師凈端住湖州西余。
端吳興邱氏子。出家受具。習天臺教。聽楞嚴經。至七徴八還。以頌自跪曰。七處徴心徴不遂。蒙憧阿難不瞥地。直教徴得見無心。也是泥里澆土塊。八還之教傳來久。自
【現代漢語翻譯】 現代漢語譯本 只是爲了一個重大因緣而來。如今又對真性有所領悟。我抃（姓名）特來向您祝賀。（杜衍和張方平都辭官居住在睢陽。杜衍常常嘲笑張方平信佛，在賓客面前必定嘲諷他。張方平只是笑笑而已。有個叫朱承事的人，以醫術出入于兩位老人的門下。他對張方平說：『杜公是天下偉人，可惜不知道這件事。您為什麼不勸導啓發他呢？』張方平說：『您和這位老先生的緣分比我深，我只能幫助您罷了。』一天，杜衍召朱承事切脈，非常急切。朱承事對手下人說：『你先去告訴相公（指杜衍），就說看《楞嚴經》還沒有看完。』使者飛奔去稟告。杜衍沉默不語。過了很久朱承事才到。杜衍說：『我以為你通情達理，沒想到最近也變得平庸遲鈍。像你說的《楞嚴經》，是什麼樣的言語讓你如此沉迷？聖人的精微言論，沒有超出孔孟的範圍。捨棄孔孟而取《楞嚴經》，是大迷惑啊。』朱承事說：『相公沒有讀過這部經，怎麼知道不如孔孟？依我看，好像超過了孔孟。』從袖中拿出《楞嚴經》的首卷說：『相公可以試著閱讀一下。』杜衍拿過默默地看，不知不覺看完了整卷。忽然起身大驚說：『世間怎麼會有這樣的書呢？』派人拿來其餘的經卷全部讀完。握著朱承事的手說：『您真是我的善知識（指引正道的朋友），安道（張方平的字）知道這件事，為什麼不告訴我呢？』立即命人備車去見張方平。張方平說：『譬如人丟失了東西，忽然又找到了。只要高興找到了就好，不必後悔太晚。我不是不告訴您，因為您和朱先生的緣分深，所以讓他去勸導您。即使佛祖化度世人，也必須藉助同事（指志同道合的人）啊。』杜衍非常高興。杜衍字世昌，慶曆年間（1041年-1048年）被稱為清白宰相，被封為祁國公）。
禪師凈端住在湖州西余。
凈端是吳興邱氏的兒子，出家受戒，學習天臺宗的教義，聽聞《楞嚴經》，聽到七處征心八還的地方，用偈頌跪著說：『七處征心，徵求真心卻沒有結果，矇昧無知的阿難沒有絲毫領悟。直到徵求到無心可見，也像在泥里澆築土塊一樣沒有用處。八還的教義流傳很久了，自己'
【English Translation】 English version It was only for a major cause and condition that I came. Now, I have also gained some insight into true nature. Bian (name) dares to offer congratulations to you. (Du Yan and Zhang Fangping both retired and lived in Suiyang. Du Yan often ridiculed Zhang Fangping's belief in Buddhism, and would mock him in front of guests. Zhang Fangping would just smile. There was a man named Zhu Chengshi, who practiced medicine and frequented the homes of the two elders. He said to Zhang Fangping, 'Duke Du is a great man of the world, but it is a pity that he does not know about this matter. Why don't you advise and enlighten him?' Zhang Fangping said, 'Your affinity with this old gentleman is deeper than mine, I can only assist you.' One day, Du Yan summoned Zhu Chengshi to take his pulse, very urgently. Zhu Chengshi said to his servant, 'Go and tell the Prime Minister (referring to Du Yan) that he has not finished reading the Shurangama Sutra. ' The messenger rushed to report. Du Yan was silent. After a long time, Zhu Chengshi arrived. Du Yan said, 'I thought you were understanding and reasonable, but I didn't expect you to become mediocre and dull recently. Like the Shurangama Sutra you mentioned, what kind of words make you so obsessed? The subtle words of the sages do not go beyond the scope of Confucius and Mencius. Abandoning Confucius and Mencius and taking the Shurangama Sutra is a great delusion.' Zhu Chengshi said, 'The Prime Minister has not read this sutra, how do you know it is inferior to Confucius and Mencius? In my opinion, it seems to surpass them.' He took out the first volume of the Shurangama Sutra from his sleeve and said, 'The Prime Minister can try to read it.' Du Yan took it and read it silently, unknowingly finishing the entire volume. Suddenly, he got up in great surprise and said, 'How can there be such a book in the world?' He sent someone to bring the remaining sutras and read them all. Holding Zhu Chengshi's hand, he said, 'You are truly my good advisor (friend who guides to the right path). An Dao (Zhang Fangping's courtesy name) knew about this, why didn't he tell me?' He immediately ordered someone to prepare a carriage to see Zhang Fangping. Zhang Fangping said, 'It is like a person who lost something and suddenly found it again. Just be happy that you found it, there is no need to regret that it was too late. It is not that I did not tell you, because your affinity with Mr. Zhu is deep, so I let him advise you. Even the Buddhas and Patriarchs who transform people must also rely on colleagues (referring to like-minded people).' Du Yan was very happy. Du Yan, whose courtesy name was Shichang, was known as an honest and upright Prime Minister during the Qingli period (1041-1048), and was granted the title of Duke of Qi).
Chan Master Jingduan lived in Xiyu, Huzhou.
Jingduan was the son of the Qiu family of Wuxing. He left home to be ordained, studied the teachings of the Tiantai school, and listened to the Shurangama Sutra. When he heard the seven locations of seeking the mind and the eight returns, he knelt down and said in a verse: 'Seeking the mind in seven locations, seeking the true mind without result, the ignorant Ananda has no understanding at all. Even if one seeks and sees no mind, it is as useless as pouring soil into mud. The teachings of the eight returns have been passed down for a long time, but I'
古宗風各分剖。假饒還到不還時。也是鰕跳不出鬥。遂作偈別本講曰。彎彎曲曲以門鉤。一番拈起一番愁。不如做個禪和子。參到無心即便休。參齊岳。于室中默契。即出庭下。翻身自擲。岳印可之。后見弄師子。益有警悟。遂合彩為師子皮披之。因號端師子。住西余。西余去湖州密邇。每雪朝。著綵衣入城。小兒爭嘩逐之。從人乞錢。得即以施貧者。嘗誦法華經。又好歌漁父詞。有狂僧號回頭。以左道惑眾。與潤守呂公方食肉。端徑趨至。指曰。正當與么時。如何是佛。回頭窘無以對。端捶其頭。推倒而去。又有妖人號不託。掘秀州城外地有佛像。建塔其上。傾城敬信。端見搊住問曰。如何是佛。不託擬議。端趯之而去。
丙辰九年。
丁巳十年。
祖住太平。
示眾。將四大海水為一枚硯。須彌山作一管筆。有人向虛空里寫祖師西來意五字。太平下坐大展坐具禮拜為師。若寫不得。佛法無靈驗。僧問如何是臨濟下事。祖曰。五逆聞雷。曰如何是雲門下事。祖曰。紅旗閃爍。曰如何是曹洞下事。祖曰。馳書不到家。曰如何是溈仰下事。祖曰。斷碑橫古路。僧禮拜。祖曰。何不問法眼下事。曰留與和尚。祖曰。巡人犯夜。問如何是佛。祖曰。露胸跣足。曰如何是法。祖曰。大赦不放。曰如何
【現代漢語翻譯】 現代漢語譯本： 古老的宗風被各自剖析。 假如還能回到不還的時候，也不過是小蝦跳不出鬥。 於是作偈告別本講說：『彎彎曲曲用門鉤，一番拿起一番愁。不如做個禪和子，參到無心即便休。』參齊岳，在室內默默契合，隨即走出庭院，翻身自擲，齊岳認可了他。 後來看到弄獅子，更加有所警悟，於是用綵綢做成獅子皮披在身上，因此號稱端師子。 住在西余。 西余離湖州很近，每當雪后的早晨，穿著綵衣進入城裡，小孩子們爭相喧譁追逐他，他向人們乞討錢，得到后就用來施捨給貧困的人。 曾經誦讀《法華經》，又喜歡唱漁父詞。 有個狂僧號稱回頭，用左道迷惑眾人，與潤州太守呂公一起吃肉，端徑直走上前，指著他說：『正當這個時候，如何是佛？』回頭窘迫無言以對，端捶打他的頭，推倒他離去。 又有個妖人號稱不託，在秀州城外挖掘土地，發現了佛像，就在上面建造塔，全城的人都敬信他。 端看見后抓住他問：『如何是佛？』不託猶豫不決，端踢了他一腳離去。 丙辰九年（1196年）。 丁巳十年（1197年）。 祖師住在太平。 開示眾人：『將四大海水作為一枚硯臺，須彌山（Sumeru Mountain，佛教宇宙觀中的中心山）作為一管筆，有人向虛空里書寫『祖師西來意』（Patriarch's intention in coming from the West，禪宗用語，指達摩祖師西來傳法的真意）五個字，太平（Taiping，地名）就下座大展坐具禮拜他為師。如果寫不出來，佛法就沒有靈驗。』 有僧人問：『如何是臨濟宗（Linji school，禪宗五家之一）下的事？』 祖師說：『五逆（Five Rebellious Acts，佛教中的五種重罪）聽聞雷聲。』 說：『如何是雲門宗（Yunmen school，禪宗五家之一）下的事？』 祖師說：『紅旗閃爍。』 說：『如何是曹洞宗（Caodong school，禪宗五家之一）下的事？』 祖師說：『馳書不到家。』 說：『如何是溈仰宗（Weiyang school，禪宗五家之一）下的事？』 祖師說：『斷碑橫古路。』 僧人禮拜。 祖師說：『為何不問法眼宗（Fayan school，禪宗五家之一）下的事？』 說：『留給和尚您說。』 祖師說：『巡邏的人犯了夜禁。』 問：『如何是佛？』 祖師說：『露胸跣足。』 說：『如何是法？』 祖師說：『大赦也不放人。』 說：『如何
【English Translation】 English version: The ancient ancestral styles are dissected and analyzed separately. Even if you return to the time of non-returning, you are still just a shrimp unable to jump out of the dipper. Thereupon, he composed a verse to bid farewell to the lecturer, saying: 'Winding and crooked like a door hook, each time I pick it up, I feel sorrow. It's better to be a Chan monk, and rest when you have meditated to no-mind.' He visited Qi Yue (Qi Yue, name of a monk), and silently reached an understanding in the room. Then he went out into the courtyard, threw himself down, and Qi Yue approved of him. Later, seeing a lion dance, he became even more enlightened. So he made a lion skin out of colored silk and wore it, and was therefore called Duan Shizi (Duan the Lion). He lived in Xi Yu. Xi Yu was very close to Huzhou. Every snowy morning, he would enter the city wearing colored clothes, and the children would clamor and chase after him. He would beg for money from people, and give it to the poor. He often recited the Lotus Sutra and also liked to sing fisherman's songs. There was a mad monk called Huitou (Huitou, meaning 'Turning Head'), who used unorthodox ways to mislead the masses. He was eating meat with Lu Gong, the governor of Runzhou. Duan went straight up to him, pointed at him and said, 'Right at this moment, what is Buddha?' Huitou was embarrassed and speechless. Duan punched him on the head, pushed him down and left. There was also a sorcerer called Bu Tuo (Bu Tuo, meaning 'Not Supported'), who dug up a Buddha statue outside the city of Xiuzhou and built a pagoda on top of it. The whole city revered and believed in him. Duan saw him, grabbed him and asked, 'What is Buddha?' Bu Tuo hesitated. Duan kicked him and left. Bingchen, the ninth year (1196 AD). Dingsi, the tenth year (1197 AD). The Patriarch resided in Taiping (Taiping, place name). He addressed the assembly: 'If you take the four great seas as an inkstone and Mount Sumeru (Sumeru Mountain, the central mountain in Buddhist cosmology) as a writing brush, and someone writes the five characters 'Patriarch's intention in coming from the West' (Patriarch's intention in coming from the West, a Zen term referring to the true meaning of Bodhidharma's transmission of the Dharma from the West) in the void, then Taiping (Taiping, place name) will descend from his seat, spread out his sitting cloth, and bow to him as his teacher. If he cannot write it, then the Buddha-dharma has no efficacy.' A monk asked: 'What is the matter under the Linji school (Linji school, one of the five houses of Zen)?' The Patriarch said: 'The five rebellious acts (Five Rebellious Acts, the five gravest offenses in Buddhism) hear thunder.' He said: 'What is the matter under the Yunmen school (Yunmen school, one of the five houses of Zen)?' The Patriarch said: 'Red flags flutter.' He said: 'What is the matter under the Caodong school (Caodong school, one of the five houses of Zen)?' The Patriarch said: 'A letter sent home never arrives.' He said: 'What is the matter under the Weiyang school (Weiyang school, one of the five houses of Zen)?' The Patriarch said: 'A broken stele lies across the ancient road.' The monk bowed. The Patriarch said: 'Why don't you ask about the matter under the Fayan school (Fayan school, one of the five houses of Zen)?' He said: 'I'll leave it to the Abbot to say.' The Patriarch said: 'The patrolman violates the night curfew.' He asked: 'What is Buddha?' The Patriarch said: 'Bare-chested and barefoot.' He said: 'What is Dharma?' The Patriarch said: 'A general amnesty does not release anyone.' He said: 'What
是僧。祖曰。釣魚船上謝三郎。
戊午元豐元年。
禪師道楷至海會領悟。
楷幼學辟榖。隱伊陽山。后試法華得度。謁青祖于海會。乃問。佛祖言教。如家常茶飯。離此之外。別有為人處也無。祖曰。汝道寰中天子敕。還假堯舜禹湯也無。楷欲進語。祖以拂子摵楷口曰。汝發意來。蚤有三十棒也。楷即開悟。再拜便行。祖曰。且來阇黎。楷不顧。祖曰。汝到不疑之地耶。楷以手掩耳。後作典座。祖曰。廚務勾當不易。楷曰不敢。祖曰。煮粥耶。蒸飯耶。楷曰。人工淘米著火。行者煮粥蒸飯。祖曰。汝作甚麼。楷曰。和尚慈悲。放他閑去。一日侍祖游菜園。祖度拄杖與楷。楷接得便隨行。祖曰。理合恁么。揩曰。與和尚提鞋挈杖。也不為分外。祖曰。有同行在。楷曰。那一人不受教。祖休去。至晚問楷。蚤來說話未盡。楷曰。請和尚舉。祖曰。卯生日。戌生月。楷即點燈來。祖曰。汝上來下去。總不徒然。楷曰。在和尚左右。理合如此。祖曰。奴兒婢子。誰家屋裡無。楷曰。和尚年尊。缺他不可。祖曰。得恁慇勤。楷曰。報恩有分。
己未二年。
禪師承皓住太陽。
皓眉州王氏子。見北塔廣發明心要。得遊戲如風。大自在三昧。制犢鼻裈。書列代祖師名而服之。曰唯有文殊普
【現代漢語翻譯】 現代漢語譯本： 僧人問。趙州古佛（趙州禪師）說：'釣魚船上謝三郎'，是什麼意思？
戊午元豐元年（公元1078年）。
禪師道楷在海會寺領悟。
道楷年幼時學習辟榖，隱居在伊陽山。後來通過試法華經而出家得度。他前往海會寺拜見青祖（海會寺的禪師），於是問道：'佛祖的言教，就像家常便飯一樣，除此之外，還有特別的為人處世之道嗎？'青祖說：'你說當今天子的敕令，還需要堯舜禹湯的輔佐嗎？'道楷正要說話，青祖用拂子打道楷的嘴說：'你發心前來，早就該打三十棒了。'道楷隨即開悟，再次拜謝后便要離開。青祖說：'且慢，阇黎（梵語，意為弟子）。'道楷不回頭。青祖說：'你到達不疑之地了嗎？'道楷用手摀住耳朵。後來道楷擔任典座（寺院中負責廚房事務的僧人）。青祖說：'廚房事務不容易啊。'道楷說：'不敢。'青祖問：'是煮粥呢，還是蒸飯呢？'道楷說：'人工淘米點火，行者煮粥蒸飯。'青祖問：'你做什麼？'道楷說：'和尚慈悲，放他們閑著去了。'一天，道楷侍奉青祖遊覽菜園。青祖把拄杖遞給道楷，道楷接過便跟隨在後。青祖說：'理應如此嗎？'道楷說：'為和尚提鞋拿杖，也不算分外之事。'青祖說：'有同行的人在。'道楷說：'哪一個人不受教？'青祖便不再說話。到了晚上，青祖問道楷：'早上說的話還沒有說完。'道楷說：'請和尚說。'青祖說：'卯日生，戌月生。'道楷隨即點燈過來。青祖說：'你上來下去，總不是徒勞的。'道楷說：'在和尚左右，理應如此。'青祖說：'奴兒婢子，誰家屋裡沒有？'道楷說：'和尚年尊，缺了他們可不行。'青祖說：'得到你如此慇勤的照顧。'道楷說：'報恩是我的本分。'
己未二年（公元1079年）。
禪師承皓住持太陽寺。
承皓是眉州王氏之子。他見到北塔廣禪師，明白了心要，獲得了遊戲如風、大自在三昧（一種禪定境界）。他製作犢鼻裈（一種短褲），在上面寫上歷代祖師的名字並穿上，說：'只有文殊普薩（文殊菩薩）……'
English version: A monk asked, 'What does Zhaozhou Gufo (Zen Master Zhaozhou) mean by saying, 'Xie Sanlang on the fishing boat'?'
Wu-wu, the first year of Yuanfeng (1078 AD).
Zen Master Daokai attained enlightenment at Haihui Temple.
Daokai practiced abstaining from grains from a young age and lived in seclusion on Mount Yiyang. Later, he was ordained after passing the test on the Lotus Sutra. He went to Haihui Temple to visit Master Qing (Zen Master of Haihui Temple) and asked, 'The teachings of the Buddhas and Patriarchs are like everyday meals. Apart from that, is there a special way to conduct oneself?' Master Qing said, 'Do you think the edict of the current Emperor still needs the assistance of Yao, Shun, Yu, and Tang?' As Daokai was about to speak, Master Qing struck Daokai's mouth with a whisk, saying, 'Since you made the intention to come, you should have received thirty blows already.' Daokai immediately attained enlightenment, bowed again, and was about to leave. Master Qing said, 'Wait, Ajari (Sanskrit, meaning disciple).' Daokai did not turn back. Master Qing said, 'Have you reached the land of no doubt?' Daokai covered his ears with his hands. Later, Daokai served as the tenzo (the monk in charge of the kitchen in a Zen monastery). Master Qing said, 'The kitchen duties are not easy.' Daokai said, 'I dare not.' Master Qing asked, 'Are you cooking porridge or steaming rice?' Daokai said, 'The workers are washing rice and lighting the fire, and the monks are cooking porridge and steaming rice.' Master Qing asked, 'What are you doing?' Daokai said, 'The Abbot is compassionate and lets them rest.' One day, Daokai accompanied Master Qing on a tour of the vegetable garden. Master Qing handed his staff to Daokai, who took it and followed behind. Master Qing said, 'Is it right to do so?' Daokai said, 'To carry shoes and a staff for the Abbot is not an extra task.' Master Qing said, 'There are fellow practitioners present.' Daokai said, 'Which one does not accept instruction?' Master Qing stopped speaking. In the evening, Master Qing asked Daokai, 'The words we spoke this morning are not yet finished.' Daokai said, 'Please speak, Abbot.' Master Qing said, 'Born on a mao day, born in a xu month.' Daokai immediately lit a lamp and came over. Master Qing said, 'Your coming and going are not in vain.' Daokai said, 'Being by the Abbot's side, it is right to do so.' Master Qing said, 'Who doesn't have servants in their house?' Daokai said, 'The Abbot is old and cannot do without them.' Master Qing said, 'To receive such diligent care from you.' Daokai said, 'It is my duty to repay your kindness.'
Ji-wei, the second year (1079 AD).
Zen Master Chenghao resided at Taiyang Temple.
Chenghao was the son of the Wang family of Meizhou. He saw Zen Master Guang of Beita and understood the essence of the mind, attaining the samadhi (a state of meditative consciousness) of playing like the wind and great freedom. He made dubi kun (a type of short pants), wrote the names of the successive Patriarchs on them, and wore them, saying, 'Only Manjusri Bodhisattva...'
【English Translation】 A monk asked, 'What does Zhaozhou Gufo (Zen Master Zhaozhou) mean by saying, 'Xie Sanlang on the fishing boat'?'
Wu-wu, the first year of Yuanfeng (1078 AD).
Zen Master Daokai attained enlightenment at Haihui Temple.
Daokai practiced abstaining from grains from a young age and lived in seclusion on Mount Yiyang. Later, he was ordained after passing the test on the Lotus Sutra. He went to Haihui Temple to visit Master Qing (Zen Master of Haihui Temple) and asked, 'The teachings of the Buddhas and Patriarchs are like everyday meals. Apart from that, is there a special way to conduct oneself?' Master Qing said, 'Do you think the edict of the current Emperor still needs the assistance of Yao, Shun, Yu, and Tang?' As Daokai was about to speak, Master Qing struck Daokai's mouth with a whisk, saying, 'Since you made the intention to come, you should have received thirty blows already.' Daokai immediately attained enlightenment, bowed again, and was about to leave. Master Qing said, 'Wait, Ajari (Sanskrit, meaning disciple).' Daokai did not turn back. Master Qing said, 'Have you reached the land of no doubt?' Daokai covered his ears with his hands. Later, Daokai served as the tenzo (the monk in charge of the kitchen in a Zen monastery). Master Qing said, 'The kitchen duties are not easy.' Daokai said, 'I dare not.' Master Qing asked, 'Are you cooking porridge or steaming rice?' Daokai said, 'The workers are washing rice and lighting the fire, and the monks are cooking porridge and steaming rice.' Master Qing asked, 'What are you doing?' Daokai said, 'The Abbot is compassionate and lets them rest.' One day, Daokai accompanied Master Qing on a tour of the vegetable garden. Master Qing handed his staff to Daokai, who took it and followed behind. Master Qing said, 'Is it right to do so?' Daokai said, 'To carry shoes and a staff for the Abbot is not an extra task.' Master Qing said, 'There are fellow practitioners present.' Daokai said, 'Which one does not accept instruction?' Master Qing stopped speaking. In the evening, Master Qing asked Daokai, 'The words we spoke this morning are not yet finished.' Daokai said, 'Please speak, Abbot.' Master Qing said, 'Born on a mao day, born in a xu month.' Daokai immediately lit a lamp and came over. Master Qing said, 'Your coming and going are not in vain.' Daokai said, 'Being by the Abbot's side, it is right to do so.' Master Qing said, 'Who doesn't have servants in their house?' Daokai said, 'The Abbot is old and cannot do without them.' Master Qing said, 'To receive such diligent care from you.' Daokai said, 'It is my duty to repay your kindness.'
Ji-wei, the second year (1079 AD).
Zen Master Chenghao resided at Taiyang Temple.
Chenghao was the son of the Wang family of Meizhou. He saw Zen Master Guang of Beita and understood the essence of the mind, attaining the samadhi (a state of meditative consciousness) of playing like the wind and great freedom. He made dubi kun (a type of short pants), wrote the names of the successive Patriarchs on them, and wore them, saying, 'Only Manjusri Bodhisattva...'
賢較些子。且書于帶。諸方以皓布裈呼之。有僧效之。皓見而叱之曰。具何道理敢爾。當吐血無及。其僧未半年果嘔血死。張商英奉使京西南路。聞其名。請住郢州太陽。時皓首眾谷隱。隱大喜曰。我山中首座出世。盛集緇素。請升座以為歆艷。皓升座曰。承皓住谷隱十年。不曾飲谷隱一滴水。嚼穀隱一粒米。汝若不會。來太陽與汝說。攜拄杖下座。不顧而去。
庚申三年。
禪師凈因道臻應詔說法薦慈聖光獻太后。
臻古田戴氏子。一缽遍參。得旨于浮山遠。北謁凈因璉。首眾座下。璉歸遂繼其席。開堂之日。中使降香。賜紫方袍。覺照師號。京都好惡萬端。貴人達官盈門。臻一目之。萬口異詞。咸以為本色道人。莫不加敬。春慈聖光獻上賓。詔至慶壽宮說法。設廣座。聽人問答。上下左右聞法。得未曾有。歡聲動宮闕。更賜凈照禪師。
聖壽文移洞山。
上堂。洞山門下。要道便道。要用便用。救得眉毛。失卻鼻孔。乃喝云。久雨不晴。參。
太陽皓移玉泉。
皓住太陽數月。知荊南李審言轉運使孫景修。同請住當陽玉泉景德禪院。皓機鋒孤峭。學者不能湊泊。時闕首座。維那曰。某人某人。曾於某處立僧。為禪眾所歸。宜依諸方例請充。皓叱曰。杜杜。又曰。孟八
【現代漢語翻譯】 現代漢語譯本： 賢較些子。且書于帶。諸方以皓布裈呼之。有僧效之。皓見而叱之曰：『具何道理敢爾？當吐血無及！』其僧未半年果嘔血死。張商英奉使京西南路，聞其名，請住郢州太陽。時皓首眾谷隱。隱大喜曰：『我山中首座出世！』盛集緇素，請升座以為歆艷。皓升座曰：『承皓住谷隱十年，不曾飲谷隱一滴水，嚼穀隱一粒米。汝若不會，來太陽與汝說。』攜拄杖下座，不顧而去。
庚申三年（1100年）。
禪師凈因道臻應詔說法薦慈聖光獻太后。
臻古田戴氏子。一缽遍參，得旨于浮山遠（雲門宗僧人）。北謁凈因璉（凈因寺住持），首眾座下。璉歸遂繼其席。開堂之日，中使降香，賜紫方袍，覺照師號。京都好惡萬端，貴人達官盈門。臻一目之，萬口異詞，咸以為本色道人，莫不加敬。春慈聖光獻上賓，詔至慶壽宮說法。設廣座，聽人問答。上下左右聞法，得未曾有，歡聲動宮闕。更賜凈照禪師。
聖壽文移洞山。
上堂。洞山門下，要道便道，要用便用。救得眉毛，失卻鼻孔。乃喝云：『久雨不晴！』參。
太陽皓移玉泉。
皓住太陽數月，知荊南李審言轉運使孫景修，同請住當陽玉泉景德禪院。皓機鋒孤峭，學者不能湊泊。時闕首座，維那曰：『某人某人，曾於某處立僧，為禪眾所歸，宜依諸方例請充。』皓叱曰：『杜杜！』又曰：『孟八！』 English version: Hsien was somewhat frugal. He even wrote on his belt. People from various places called it 'Hsien's cloth trousers'. A monk imitated him. Hsien saw it and scolded him, saying, 'What principle do you have to dare do this? You will vomit blood and it will be too late!' The monk vomited blood and died within half a year. Zhang Shangying, while serving as an envoy in the Jingxi South Circuit, heard of his name and invited him to reside at the Taiyang Temple in Yingzhou. At that time, Hsien was the head of the monks at Guyin. Yin was overjoyed and said, 'My head seat in the mountains has emerged!' He gathered monks and laypeople to invite Hsien to ascend the seat to be admired. Hsien ascended the seat and said, 'Hsien has lived in Guyin for ten years, never drinking a drop of water from Guyin, nor chewing a grain of rice from Guyin. If you don't understand, come to Taiyang and I will tell you.' He took his staff and descended from the seat, leaving without looking back.
The third year of Gengshen (1100 AD).
Chan Master Jingyin Daozhen was summoned to expound the Dharma to commemorate Empress Dowager Cisheng Guangxian.
Zhen was a Dai from Gutian. He traveled everywhere with a single bowl, receiving the essence from Fushan Yuan (a monk of the Yunmen School). He went north to visit Jingyin Lian (abbot of Jingyin Temple), serving as the head of the assembly under him. When Lian returned, Zhen succeeded his position. On the day of the opening ceremony, an imperial envoy offered incense and bestowed a purple robe and the title 'Awakened Illuminator'. The capital had all sorts of likes and dislikes, and nobles and officials filled the gates. Zhen glanced at them, and countless voices spoke differently, all considering him a genuine Daoist, and all adding respect. In the spring, Empress Dowager Cisheng Guangxian passed away, and an edict arrived at Qingshou Palace to expound the Dharma. A wide seat was set up to listen to questions and answers. Those above, below, left, and right who heard the Dharma gained something unprecedented, and joyful sounds moved the palace. He was further bestowed the title 'Pure Illuminating Chan Master'.
An imperial decree moved to Dongshan.
Ascending the hall, he said, 'Within the Dongshan school, if you want the Way, then speak of the Way; if you want to use it, then use it. Saving the eyebrows, you lose the nostrils.' Then he shouted, 'Long rain, no clearing!' Investigate.
Taiyang Hsien moved to Yuquan.
Hsien stayed at Taiyang for several months. He knew that Sun Jingxiu, the transport commissioner of Jingnan, and Li Shengyan, jointly invited him to reside at the Yuquan Jingde Chan Monastery in Dangyang. Hsien's wit was solitary and steep, and scholars could not approach him. At that time, the head seat was vacant. The director said, 'So-and-so, so-and-so, once established a monastery in such-and-such place, and was returned to by the Chan assembly, so it is appropriate to invite him to fill the position according to the examples of various places.' Hsien scolded, 'Du Du!' Then he said, 'Meng Ba!'
【English Translation】 English version: Hsien was somewhat frugal. He even wrote on his belt. People from various places called it 'Hsien's cloth trousers'. A monk imitated him. Hsien saw it and scolded him, saying, 'What principle do you have to dare do this? You will vomit blood and it will be too late!' The monk vomited blood and died within half a year. Zhang Shangying, while serving as an envoy in the Jingxi South Circuit, heard of his name and invited him to reside at the Taiyang Temple in Yingzhou. At that time, Hsien was the head of the monks at Guyin. Yin was overjoyed and said, 'My head seat in the mountains has emerged!' He gathered monks and laypeople to invite Hsien to ascend the seat to be admired. Hsien ascended the seat and said, 'Hsien has lived in Guyin for ten years, never drinking a drop of water from Guyin, nor chewing a grain of rice from Guyin. If you don't understand, come to Taiyang and I will tell you.' He took his staff and descended from the seat, leaving without looking back. The third year of Gengshen (1100 AD). Chan Master Jingyin Daozhen was summoned to expound the Dharma to commemorate Empress Dowager Cisheng Guangxian. Zhen was a Dai from Gutian. He traveled everywhere with a single bowl, receiving the essence from Fushan Yuan (a monk of the Yunmen School). He went north to visit Jingyin Lian (abbot of Jingyin Temple), serving as the head of the assembly under him. When Lian returned, Zhen succeeded his position. On the day of the opening ceremony, an imperial envoy offered incense and bestowed a purple robe and the title 'Awakened Illuminator'. The capital had all sorts of likes and dislikes, and nobles and officials filled the gates. Zhen glanced at them, and countless voices spoke differently, all considering him a genuine Daoist, and all adding respect. In the spring, Empress Dowager Cisheng Guangxian passed away, and an edict arrived at Qingshou Palace to expound the Dharma. A wide seat was set up to listen to questions and answers. Those above, below, left, and right who heard the Dharma gained something unprecedented, and joyful sounds moved the palace. He was further bestowed the title 'Pure Illuminating Chan Master'. An imperial decree moved to Dongshan. Ascending the hall, he said, 'Within the Dongshan school, if you want the Way, then speak of the Way; if you want to use it, then use it. Saving the eyebrows, you lose the nostrils.' Then he shouted, 'Long rain, no clearing!' Investigate. Taiyang Hsien moved to Yuquan. Hsien stayed at Taiyang for several months. He knew that Sun Jingxiu, the transport commissioner of Jingnan, and Li Shengyan, jointly invited him to reside at the Yuquan Jingde Chan Monastery in Dangyang. Hsien's wit was solitary and steep, and scholars could not approach him. At that time, the head seat was vacant. The director said, 'So-and-so, so-and-so, once established a monastery in such-and-such place, and was returned to by the Chan assembly, so it is appropriate to invite him to fill the position according to the examples of various places.' Hsien scolded, 'Du Du!' Then he said, 'Meng Ba!'
郎。孟八郎。一日皓從廚前過。見造晚面。問曰。有客過耶。對曰。眾僧造藥石。皓呼知事稱之曰。吾昔參禪。為人汲水舂米。今見成米麵。蒸炊造作。與供諸佛菩薩羅漢無異。飽吃了並不留心參學。百般想念。五味馨香。餵飼八萬四千戶蟲。開眼隨境攝。閤眼隨夢轉。不知主祿判官掠剩大王隨從汝抄劄消鑿祿料簿。教汝受苦有日在。於是徒眾不堪寂寥。譖之於縣令曰。長老不能安眾。惟上來下去。點檢寒碎。縣令召皓至縣責之曰。大善知識不在方丈內端坐。兩廊下山門來去得許多。皓曰。大通智勝佛。十劫坐道場。佛法不見前。不得成佛道。長官以坐是佛耶。坐殺佛去也。長官茫然。益敬禮之。
黃龍心退居西園。
心謝事居西園。以晦名其堂。且曰。吾所辭者世務耳。今欲專行佛法事也。榜其門以示禪學。謝景溫守潭州。虛大溈以致。心三辭不往。景溫請其故。心曰。馬祖百丈已前。無住持事。道人相尋于空閑寂寞之濵而已。其後雖有住持。王臣尊禮為天人師。今則不然。掛名官府。如有戶籍之民。直遣伍伯追呼之耳。此豈可復為也。景溫乃不敢以院事屈。愿一見心。心至長沙。景溫受法訓。聞所未聞。
詔革東林律居為禪晦堂心舉泐潭常總禪法。
總往來黃龍之門凡二十年。出世住泐
【現代漢語翻譯】 現代漢語譯本： 郎。孟八郎。 有一天，釋皓從廚房前經過，看見有人正在做晚上的麵條，便問道：『有客人要來嗎？』 有人回答說：『是為眾僧準備的藥石（晚餐）。』 釋皓叫來負責伙食的人，對他說：『我以前參禪的時候，也為人打水舂米，現在看到現成的米麵，蒸煮烹飪，用來供養諸佛、菩薩、羅漢，沒有什麼不同。你們飽食終日，卻不留心參禪學習，百般思念，貪圖五味馨香，餵養這八萬四千戶蟲（指身上的寄生蟲）。睜開眼睛就隨著外境所轉，閉上眼睛就隨著夢境流逝。不知道主祿判官、掠剩大王隨時跟隨，抄錄你們的罪狀，削減你們的俸祿，讓你們受苦的日子還在後頭呢！』 於是，徒弟們忍受不了他的寂寞，就向縣令誣陷他說：『長老不能安定大眾，只是上上下下，挑剔瑣碎的事情。』 縣令召見釋皓到縣衙，責問道：『大善知識不在方丈內端坐，在兩廊下、山門來來去去幹什麼？』 釋皓說：『大通智勝佛（佛名），在道場坐了十劫（時間單位），佛法不見顯現，不能成就佛道。長官認為坐著就是佛嗎？這樣坐著，就把佛坐死了。』 縣令聽了茫然不解，更加敬重他。
黃龍心退居西園。
黃龍心辭去寺院事務，退居西園，把自己的住所命名為『晦堂』，並且說：『我所辭去的只是世俗的事務罷了，現在想要專心修行佛法。』 他在門上張貼告示，以表明自己研究禪學的志向。 謝景溫擔任潭州（地名）的太守，想用豐厚的待遇邀請大溈（寺名）的僧人前去，黃龍心三次推辭沒有前往。 謝景溫詢問他推辭的原因，黃龍心說：『馬祖（禪師名）百丈（禪師名）以前，沒有住持寺院的事情，修行人只是在空閑寂寞的地方相互尋訪罷了。在那之後雖然有了住持，王公大臣也尊崇禮敬他們，把他們當作天人師。現在卻不是這樣，掛名在官府，就像是有戶籍的百姓一樣，直接被小吏呼來喝去。這怎麼可以再做呢？』 謝景溫於是沒有再用寺院的事務來委屈他，只是希望能夠見黃龍心一面。 黃龍心到了長沙（地名），謝景溫向他請教佛法，聽到了很多以前沒有聽過的道理。
朝廷下詔將東林律寺改為禪寺，命名為晦堂，黃龍心推舉泐潭常總禪師主持禪法。
常總禪師往來黃龍禪師門下有二十年，後來出世主持泐潭（地名）的寺院。
【English Translation】 English version: Lang. Meng Balang. One day, Shi Hao passed by the kitchen and saw someone making noodles for the evening meal. He asked, 'Are there guests coming?' Someone replied, 'It's for the monks' evening meal (medicine stone).' Shi Hao called the person in charge of meals and said to him, 'When I used to practice Chan Buddhism, I also drew water and pounded rice for others. Now I see ready-made rice and noodles, steamed and cooked, used to make offerings to all Buddhas, Bodhisattvas, and Arhats, and there is no difference. You eat your fill all day long, but you don't pay attention to Chan practice and learning. You think of all kinds of things, craving the fragrant flavors, feeding these eighty-four thousand households of worms (referring to parasites on the body). You open your eyes and follow the external environment, and when you close your eyes, you follow the flow of dreams. You don't know that the Registrar of Merit and Demerit, and the King Who Seizes the Remnants, are always following you, recording your sins, reducing your salary, and the days of suffering are yet to come!' Therefore, the disciples could not bear his loneliness and falsely accused him to the county magistrate, saying, 'The elder cannot pacify the masses, but only goes up and down, nitpicking at trivial matters.' The county magistrate summoned Shi Hao to the county office and rebuked him, saying, 'A great virtuous teacher does not sit quietly in the abbot's room, but goes back and forth in the corridors and mountain gate. What are you doing?' Shi Hao said, 'The Great Universal Wisdom Excellence Buddha (Buddha's name) sat in the Bodhimanda for ten kalpas (unit of time), but the Buddha-dharma was not seen, and he could not attain Buddhahood. Does the magistrate think that sitting is the Buddha? Sitting like this will kill the Buddha.' The county magistrate was confused and respected him even more.
Huanglong Xin retired to the West Garden.
Huanglong Xin resigned from the affairs of the monastery and retired to the West Garden, naming his residence 'Hui Tang' (Obscurity Hall), and said, 'What I have resigned from are only worldly affairs. Now I want to concentrate on practicing the Buddha-dharma.' He posted a notice on the door to show his ambition to study Chan Buddhism. Xie Jingwen, the prefect of Tanzhou (place name), wanted to invite a monk from Dawei (temple name) with generous treatment, but Huanglong Xin declined three times. Xie Jingwen asked him the reason for his refusal. Huanglong Xin said, 'Before Mazu (Chan master's name) and Baizhang (Chan master's name), there was no such thing as presiding over a monastery. Practitioners only sought each other in empty and quiet places. After that, although there were abbots, kings and ministers also respected and revered them, treating them as teachers of gods and humans. But now it is not like this. Registering with the government is like being a registered citizen, directly summoned and ordered by petty officials. How can this be done again?' Therefore, Xie Jingwen did not use the affairs of the monastery to embarrass him, but only hoped to see Huanglong Xin once. Huanglong Xin went to Changsha (place name), and Xie Jingwen asked him about the Buddha-dharma, hearing many principles he had never heard before.
The imperial court issued an edict to change Donglin Vinaya Temple into a Chan temple, named Hui Tang, and Huanglong Xin recommended Chan Master Changzong of Letan to preside over the Chan Dharma.
Chan Master Changzong went back and forth to Chan Master Huanglong's door for twenty years, and later came into the world to preside over the temple in Letan (place name).
潭。是年詔革東林律居為禪席。學士王韶出守南昌。欲延祖心主之。心舉總自代。總知宵遁。韶檄諸郡所在訪求之。新涂窮谷中。遂應命。天下衲子。望風而集。其徒相語曰。遠公有讖記。吾滅七百年。後有肉身大士革吾道場。今符其語矣。
禪師省聰住聖壽。
聰嗣圓照本住聖壽。蘇子由轍謫高安。謁聰有省。繼參洪州順。順示以搐鼻因緣。轍言下大悟。呈偈曰。中年聞道覺前非。邂逅相逢老順師。搐鼻徑參真面目。掉頭不受別鉗錘。枯藤破衲公何事。白酒青鹽我是誰。慚愧東軒殘月上。一杯甘露滑如飴。
禪師黃龍下仰山行偉寂。
偉律身甚嚴。住仰山。夏夜坐深林。袒以飼蚊蚋。會腸毒作。十日不愈。以刀絕之尺許。血流不止。門人泣曰。師獨奈何不少忍。曰為其障我行道。蒲伏床上。無所利於物。得死不愈于生乎。十一月日說偈而化。阇維得五色舍利。骨石栓索勾連。塔于寺東。
辛酉四年。
青祖自海會移住投子山。
祖自白雲海會移住投子。學徒益進。潛通密證者甚眾。果符異苗翻茂之讖。初開山大同。有記曰。吾塔若紅。是吾再來。邦人偶修其塔作瑪瑙色。未幾而祖領院事。
禪師慕喆自嶽麓遷大溈。
喆臨川聞氏子。翠巖真遊方時。喆能識
【現代漢語翻譯】 潭州（今湖南長沙）。這年朝廷下詔將東林寺改為禪宗道場。學士王韶出任南昌太守，想請祖心禪師主持。祖心推薦總禪師代替自己。總禪師得知后連夜逃走。王韶下令各郡搜尋他的下落，最終在新涂縣的深山中找到，於是總禪師應命前往。天下的僧人都慕名而來。他的弟子們互相說道：『遠公（慧遠，334-416）有預言，說我們滅亡七百年後，會有肉身大士來改革我們的道場。現在應驗了他的話了。』
禪師省聰住在聖壽寺。
省聰禪師繼承了圓照本禪師的衣缽，住在聖壽寺。蘇轍（蘇子由）被貶謫到高安，拜訪省聰禪師後有所領悟，之後又參訪洪州順禪師。順禪師用『搐鼻』的因緣開示他，蘇轍當即大悟，呈上偈語說：『中年聞道覺前非，邂逅相逢老順師。搐鼻徑參真面目，掉頭不受別鉗錘。枯藤破衲公何事，白酒青鹽我是誰。慚愧東軒殘月上，一杯甘露滑如飴。』
禪師黃龍下的仰山行偉寂。
偉禪師嚴於律己，住在仰山。夏天夜晚坐在深林中，袒露身體喂蚊子。後來得了腸毒，十天不見好轉，用刀割斷一尺多，血流不止。弟子們哭著說：『師父您為什麼不能稍微忍耐一下？』偉禪師說：『因為它妨礙我修行。』他趴在床上，對世間沒有益處，死了不是比活著更好嗎？』十一月某日，說完偈語就圓寂了。火化后得到五色舍利，骨頭和石頭像栓索一樣勾連在一起，建塔安葬在寺廟東邊。
辛酉四年（1101）。
青祖禪師從海會寺搬到投子山。
青祖禪師從白雲海會寺搬到投子山，來學習的人越來越多，暗中開悟的人也很多，應驗了『異苗翻茂』的預言。當初開山的大同禪師，有記載說：『我的塔如果變紅，就是我再來。』當地人偶然修繕他的塔，把它做成了瑪瑙色，沒過多久，青祖禪師就領受了院裡的事務。
禪師慕喆從嶽麓寺遷到大溈山。
慕喆禪師是臨川聞氏的兒子。翠巖真禪師遊方的時候，慕喆能夠識人。
【English Translation】 Tanzhou (present-day Changsha, Hunan). In this year, an imperial edict ordered the Donglin Temple to be converted into a Chan (Zen) Buddhist center. Scholar Wang Shao was appointed prefect of Nanchang and wanted to invite Zen Master Zuxin to preside over it. Zuxin recommended Zen Master Zong to take his place. Upon learning this, Zen Master Zong fled in the night. Wang Shao ordered all the prefectures to search for him, and he was finally found in a remote valley in Xintu County, so Zen Master Zong accepted the appointment. Monks from all over the country flocked to him. His disciples said to each other, 'Master Yuan (Huiyuan, 334-416) had a prophecy that 700 years after our demise, a Bodhisattva in the flesh would come to reform our monastery. Now his words have come true.'
Zen Master Shengcong resided at Shengshou Temple.
Zen Master Shengcong inherited the mantle of Zen Master Yuanzhao Ben and resided at Shengshou Temple. Su Zhe (Su Ziyou) was exiled to Gao'an and visited Zen Master Shengcong, gaining some insight. Later, he visited Zen Master Shun of Hongzhou. Zen Master Shun used the 'twitching nose' cause to enlighten him, and Su Zhe immediately had a great awakening, presenting a verse saying: 'In middle age, hearing the Way, I realize my past mistakes; I met old Master Shun by chance. Twitching my nose, I directly perceive the true face; Turning my head, I refuse other hammers and chisels. What is the master doing with withered vines and tattered robes? Who am I with white wine and green salt? Ashamed, the waning moon rises over the eastern pavilion; A cup of nectar is as smooth as honey.'
Zen Master Xingwei of Yangshan under Huanglong.
Zen Master Wei was very strict with himself and lived in Yangshan. One summer night, he sat in a deep forest, baring his body to feed the mosquitoes. Later, he contracted intestinal poisoning, and after ten days without improvement, he cut it off by more than a foot with a knife, and the blood flowed non-stop. The disciples cried and said, 'Master, why can't you endure it a little longer?' Zen Master Wei said, 'Because it hinders my practice.' He lay prostrate on the bed, of no benefit to the world, is it not better to die than to live?' On a certain day in November, after reciting a verse, he passed away. After cremation, he obtained five-colored sharira (relics), and the bones and stones were connected like bolts and ropes, and a pagoda was built to bury them east of the temple.
The fourth year of Xinyou (1101).
Zen Master Qingzu moved from Haihui Temple to Touzi Mountain.
Zen Master Qingzu moved from Baiyun Haihui Temple to Touzi Mountain, and more and more people came to study, and many secretly attained enlightenment, fulfilling the prophecy of 'strange seedlings flourishing'. At the beginning of the founding of the mountain, Zen Master Datong, there is a record saying: 'If my pagoda turns red, it is my return.' The locals accidentally repaired his pagoda and made it agate-colored, and soon after, Zen Master Qingzu took over the affairs of the monastery.
Zen Master Muzhe moved from Yuelu Temple to Dawei Mountain.
Zen Master Muzhe was the son of the Wen family of Linchuan. When Zen Master Cuiyan Zhen traveled around, Muzhe was able to recognize people.
之。真好暴所長以蓋人。號真點胸。喆與之周旋二十年無失禮。真謂人曰。三十年後。喆其大作佛事。真歿塔于西山。心喪三年。乃去游湘中。一缽云行鳥飛。去留為叢林重輕。謝景溫守潭州。迎住嶽麓。俄遷大溈。眾二千指。無所約束。人人自律。惟粥罷受門弟子問道。謂之入室。諸方才月一再。而喆講之無虛日。放參罷。喆自役作。使令者在側如路人。晨香夕燈。十有四年。夜禮拜。持茅視殿廡燈火。倦則以帔蒙首。假寐三聖堂。
禪師黃龍下隆慶慶閑寂。
三月七日入寂。茶毗煙氣所至。東西南北四十里。凡草木沙礫之間。皆得舍利如金色。計其所獲。幾數斛。蘇轍欲為作記。而疑其事。方臥痁。夢有訶者曰。閑師事何疑哉。疑即病矣。轍夢中作銘有云。稽首三界尊。閑師不止此。憫世狹劣故。聊示其小者。
禪師北禪下法昌倚遇寂。
遇事北禪賢最久。嗣其法住法昌。孤冷之風。諸方共仰。英勝二上座。及黃龍南。大寧寬。寶覺心。俱往訪之。法韻鏗鏘。瑯瑯扣擊。龍圖徐禧為布衣交。將化前一日作偈別禧曰。今年七十七。出行須擇日。昨日問龜哥。報道今朝吉。禧大驚呼惟清俱往。遇方坐寢堂。以院務付監寺曰。吾住此山三十年。以護惜常住。故每自蒞之。今行矣。汝輩著精彩。
言畢舉杖子曰。且道這個分付阿誰。禧與清皆屏息。遂擲于地。投床枕臂而化。
祥符蔭曰。遇與興化銑同嗣北禪賢。為雲門五世。遇以峻峭之風。老屋單丁。持其道于千巖萬壑。而銑有才量。牧千眾如數一二。大作佛事于荊湖之間。波及蠻貊。皆慕道向化。章惇開梅山。邀銑往。蠻父老聞銑至。皆合爪聽約束。荊蠻以定。銑之力也。一孤冷。一圓融。共樹北禪之幟。而二本亦以是時盛化南北。韶陽之道。于以大振。自後式微凌替。則漸不可問矣。吁。道之污隆。詎不以人夫。
壬戌五年。
禪師道楷北還沂水。
楷辭投子還沂。居馬鞍山。出世住沂之仙洞。
瑞光本自凈還吳穹窿。
本住瑞光。法席日盛。武林守陳襄以承天興教二剎。令本擇居。蘇人擁道遮留。又以凈慈堅請。移文諭道俗曰。借師三年為此邦植福。一住九載。是年待制曾孝序載歸。以慰蘇人之思。住穹窿福臻。
禪師普孜自太平遷東京華嚴。
孜建陽謝氏子。幼舉進士有聲。棄去出世。后謁浮山遠得法。舒人請居甘露徙太平。道譽大播。都人士請居東京華嚴寺。
禪師懷志隱居衡岳。
志初業講席。參洞山文頓悟。文曰。子禪雖逸格。惜緣不勝耳。志識其意。拜辭而行。庵于衡岳。
【現代漢語翻譯】 現代漢語譯本：說完，舉起禪杖，說：『且說這個交付給誰？』禧和清都屏住呼吸。於是將禪杖擲于地上，倒在床上，枕著手臂圓寂了。
祥符（1008-1016）年間，蔭說：遇與興化銑一同繼承北禪賢的法脈，是雲門宗的第五代傳人。遇以峻峭的風格，像老屋裡孤獨的人一樣，在千巖萬壑中堅持他的道。而銑有才幹和度量，管理眾多僧人就像數一二一樣輕鬆。他在荊湖一帶大興佛事，影響遠及蠻夷，他們都仰慕佛道，歸向教化。章惇開闢梅山時，邀請銑前往。蠻族的父老鄉親聽說銑到來，都雙手合十，聽從約束。荊蠻地區的安定，是銑的功勞。一個孤冷，一個圓融，共同樹立了北禪的旗幟。因此，二本也在那時盛行於南北，韶陽的道，因此而大為振興。自那以後，逐漸衰微，就漸漸不可問了。唉，道的興盛或衰落，難道不是因為人嗎？
壬戌五年（1022）。
禪師道楷北還沂水。
道楷辭別投子，回到沂水，居住在馬鞍山。後來出世，住在沂水的仙洞。
瑞光本自凈還吳穹窿。
本禪師住在瑞光寺，法席日益興盛。武林太守陳襄想用承天寺和興教寺兩座寺廟，讓本禪師選擇居住。蘇州的百姓擁在路上，遮攔挽留。後來又以凈慈寺的名義堅決請求，移文曉諭道俗說：『借禪師三年，為這個地方植福。』結果一住就是九年。這年，待制曾孝序護送他回去，以安慰蘇州百姓的思念之情。本禪師住在穹窿山的福臻寺。
禪師普孜從太平寺遷到東京華嚴寺。
普孜是建陽謝氏的兒子，年輕時參加進士考試，很有名聲。後來放棄了，出家修行。之後拜見浮山遠，得到了他的真傳。舒州人請他住在甘露寺，後來又遷到太平寺。他的道譽廣泛傳播。東京的人士請他住在東京的華嚴寺。
禪師懷志隱居衡岳。
懷志最初從事講學，參拜洞山文，頓悟。洞山文說：『你的禪雖然超脫，可惜緣分不夠啊。』懷志明白他的意思，拜別離去，在衡山結廬隱居。
【English Translation】 English version: After speaking, he raised his staff and said, 'Tell me, to whom shall this be entrusted?' Both Xi and Qing held their breath. Then he threw the staff to the ground, lay down on the bed, rested his head on his arm, and passed away.
During the Xiangfu period (1008-1016), Yin said: Yu and Xinghua Xian jointly inherited the Dharma lineage of Beichan Xian, and were the fifth generation of the Yunmen School. Yu, with his stern style, was like a solitary figure in an old house, upholding his Dao amidst thousands of cliffs and valleys. Xian, on the other hand, possessed talent and capacity, managing a large number of monks as easily as counting one or two. He greatly promoted Buddhist affairs in the Jinghu area, influencing even the barbarians, who admired the Buddhist path and turned to its teachings. When Zhang Dun opened up Meishan, he invited Xian to go there. The elders of the barbarian tribes, upon hearing of Xian's arrival, all put their palms together and listened to his instructions. The pacification of the Jingman region was due to Xian's efforts. One was solitary and aloof, the other was harmonious and adaptable, together they raised the banner of Beichan. Therefore, the two masters flourished in both the north and south at that time, and the Dao of Shaoyang was greatly revitalized. Since then, it has gradually declined and faded away, and one can no longer inquire about it. Alas, the rise and fall of the Dao, is it not due to people?
The fifth year of Renxu (1022).
Chan Master Daokai returned north to Yishui.
Daokai bid farewell to Touzi and returned to Yishui, residing on Ma'an Mountain. Later, he emerged into the world and resided in Xiandong of Yishui.
Ruiguang Ben returned from Zijing to Wu Qionglong.
Master Ben resided at Ruiguang Temple, and his Dharma seat flourished daily. Chen Xiang, the governor of Wulin, wanted to use the two temples of Chengtian and Xingjiao to have Master Ben choose a residence. The people of Suzhou crowded the road, blocking and retaining him. Later, they earnestly requested in the name of Jingci Temple, issuing a document to inform the Daoists and laity, saying, 'Borrow the master for three years to plant blessings for this place.' As a result, he stayed for nine years. In this year, Daizhi Zeng Xiaoxu escorted him back to comfort the people of Suzhou's longing. Master Ben resided at Fuzhen Temple on Qionglong Mountain.
Chan Master Puzi moved from Taiping Temple to Huayan Temple in Dongjing.
Puzi was the son of the Xie family of Jianyang. He was famous for passing the imperial examination in his youth. Later, he abandoned it and became a monk. After that, he visited Fushan Yuan and obtained his true transmission. The people of Shu invited him to reside in Ganlu Temple, and later he moved to Taiping Temple. His reputation for the Dao spread widely. The people of Dongjing invited him to reside in Huayan Temple in Dongjing.
Chan Master Huaizhi lived in seclusion on Heng Mountain.
Huaizhi initially engaged in lecturing, and after visiting Dongshan Wen, he had a sudden enlightenment. Dongshan Wen said, 'Your Chan is outstanding, but unfortunately, your affinity is not strong enough.' Huaizhi understood his meaning, bid farewell and left, building a hut on Heng Mountain to live in seclusion.
二十餘年。士大夫造其居。不甚顧答。人問故。曰彼富貴人辯博多聞。我粥飯僧。口吻遲鈍。無可說。自然憨癡去。偈曰。萬機俱罷付癡憨。軌跡時容野鹿參。不脫麻衣拳作枕。幾生夢在綠蘿庵。問師住山有何旨趣。志曰。山中住。獨掩柴門無別趣。三塊柴頭品字煨。不用援毫文彩露。
從悅謁洞山文。
悅首眾道吾。領數衲謁云蓋智。智與語未數句。盡知所蘊。乃笑曰。觀首座氣質不凡。奈何出言吐氣如醉人耶。悅面熱汗下曰。愿和尚慈悲。智復與語錐劄之。悅茫然。遂求入室。智曰。老僧無福。道不取信於人。脫受首座禮拜。異日定取謗于某。乃問悅曰。曾見法昌遇和尚否。曰曾看他語錄。自了可也。不願見之。曰曾見洞山文和尚否。曰關西子沒頭腦。拖一條布裙作尿臭氣。有甚長處。曰你但向尿臭處參取。悅乃謁洞山。深領奧旨。
癸亥六年。
曹洞宗第七世投子祖示寂。
祖五位敘曰。長天一色。星月何分。大地無偏。枯榮自異。是以法無異法。何迷悟而可及。心不自心。假言象而提唱。其言也。偏圓正到。兼帶葉通。其法也。不落是非。豈關萬象。幽旨既融於水月。宗源派混于金河。不墮虛凝。回途復妙。四月末示微疾。以書辭檀護。升座說偈辭眾坐脫。阇維。舍利五色。
【現代漢語翻譯】 現代漢語譯本 二十多年間，一些士大夫來拜訪他居住的地方，他不太理睬應酬。有人問他原因，他說：『那些富貴人能言善辯，見識廣博，我只是個吃粥飯的和尚，口齒遲鈍，沒什麼可說的。』於是自然就顯得憨厚愚癡了。他作偈說：『萬般事務都放下，任憑自己癡憨，行蹤有時也容野鹿來相伴。不脫麻布衣衫，拳頭當枕頭，不知多少世在綠蘿庵中做夢。』有人問：『師父您住在山裡有什麼旨趣？』志禪師說：『住在山中，獨自關上柴門，沒有別的旨趣。三塊柴頭，品字形煨著，不用舞文弄墨，賣弄文采。』 從悅禪師去拜見洞山文禪師。 從悅禪師帶領眾僧前往道吾，又帶領幾位僧人去拜見云蓋智禪師。智禪師和他說了沒幾句話，就完全瞭解了他的底細，於是笑著說：『看首座的氣質不凡，為什麼說出的話卻像醉漢一樣呢？』從悅禪師滿面發熱，汗流浹背，說：『希望和尚慈悲。』智禪師又用尖銳的言語追問他，從悅禪師茫然不知所措，於是請求進入智禪師的房間請教。智禪師說：『老僧沒有福氣，我說的話沒人相信。如果接受了首座的禮拜，將來一定會有人誹謗我。』於是問從悅禪師：『你見過法昌遇和尚嗎？』從悅禪師說：『我曾經看過他的語錄，自己領悟就可以了，不想見他。』智禪師又問：『你見過洞山文和尚嗎？』從悅禪師說：『關西那個傢伙沒頭沒腦，拖著一條破布裙子，散發著尿騷味，有什麼長處？』智禪師說：『你就在那尿騷味的地方參悟吧。』於是從悅禪師去拜見洞山文禪師，深刻領悟了其中的奧妙。 癸亥六年（1023年）， 曹洞宗第七世投子祖禪師圓寂。 祖禪師對五位作了敘述：『長空一色，星月哪裡有什麼分別？大地沒有偏私，枯萎和繁榮自然不同。因此，法沒有不同的法，哪裡有迷惑和覺悟可以達到？心不是自己的心，借用言語和形象來提倡。』他的言論，既有偏頗，又有圓融，既有正統，又能兼顧變通。他的法則，不落入是非之爭，哪裡與萬象有關？幽深的旨意已經融合於水月之中，宗門的源流混合于金河之中。不墮入虛無的凝滯，迴歸之路又恢復了妙用。四月末，祖禪師略感不適，寫信辭別檀越護法，升座說了偈語，向大眾告別，然後坐化圓寂。火化后，舍利呈現五種顏色。
【English Translation】 English version For more than twenty years, scholar-officials would visit his residence, but he rarely acknowledged them. When asked why, he said, 'Those wealthy and noble people are eloquent and knowledgeable, while I am just a rice-eating monk, slow of speech and dull-witted, with nothing to say.' Thus, he naturally appeared simple and foolish. He composed a verse: 'All affairs are put down, leaving only foolish simplicity, traces sometimes allow wild deer to join. Not taking off the hemp robe, making a fist as a pillow, how many lifetimes dreaming in the Green Ivy Hermitage?' Someone asked, 'Master, what is the purpose of living in the mountains?' Zhi Chan Master said, 'Living in the mountains, alone closing the wooden door, there is no other purpose. Three pieces of firewood, arranged in a 品 shape for warming, no need to wield a brush and reveal literary talent.' Congyue went to visit Dongshan Wen Chan Master. Congyue Chan Master led the monks to Daowu, and then led several monks to visit Yungai Zhi Chan Master. Zhi Chan Master spoke with him for only a few sentences and fully understood his background, so he smiled and said, 'Observing the head monk's extraordinary temperament, why do his words and breath sound like a drunkard?' Congyue Chan Master's face flushed, and he was covered in sweat, saying, 'May the Abbot have compassion.' Zhi Chan Master then questioned him sharply, leaving Congyue Chan Master at a loss. So he requested to enter Zhi Chan Master's room for instruction. Zhi Chan Master said, 'This old monk has no fortune, and my words are not believed by people. If I accept the head monk's bowing, someday someone will slander me.' Then he asked Congyue Chan Master, 'Have you seen Dharma-Chang Yu (Dharma-Chang Yu) Abbot?' Congyue Chan Master said, 'I have read his recorded sayings, and understanding it myself is enough; I do not wish to see him.' Zhi Chan Master then asked, 'Have you seen Dongshan Wen (Dongshan Wen) Abbot?' Congyue Chan Master said, 'That brainless fellow from Guanxi, dragging a tattered cloth skirt, emitting a urine stench, what good is he?' Zhi Chan Master said, 'Just investigate at that urine stench place.' So Congyue Chan Master went to visit Dongshan Wen Chan Master and deeply understood the profound meaning. In the sixth year of Guihai (1023), The seventh generation of the Caodong School, Touzi Zu (Touzi Zu) Chan Master, passed away. Zu Chan Master narrated the Five Ranks: 'The long sky is of one color, where is the distinction between stars and moon? The great earth has no bias, withering and flourishing are naturally different. Therefore, Dharma has no different Dharma, where is delusion and enlightenment to be attained? The mind is not one's own mind, using words and images to advocate.' His words were both biased and harmonious, both orthodox and adaptable. His Dharma did not fall into disputes of right and wrong, how is it related to the myriad phenomena? The profound meaning has already merged into the water and moon, the source of the school is mixed in the Golden River. Not falling into empty stagnation, the return path restores its wonderful function. At the end of April, Zu Chan Master felt slightly unwell, wrote a letter to bid farewell to the patrons and protectors, ascended the seat, spoke a verse, bid farewell to the assembly, and then sat in meditation and passed away. After cremation, the relics appeared in five colors.
塔于寺之西北。
云溪挺曰。浮山遠已嗣葉縣。復從太陽盡得回互之旨。遂作九帶明正偏兼帶來由。太陽以皮履直裰寄之。后得投子青乃嗣正法。浮山可謂一點水墨。兩處成龍矣。
曹洞宗第八世祖
諱道楷。沂水崔氏子。嗣投子。
甲子七年 司馬光表進所編書。賜名資治通鑑。
曹洞宗第八世芙蓉祖嗣宗統(三十五年)。
自仙洞遷西洛龍門。上堂曰。喚作一句。已是埋沒宗風。曲為今時。通途消耗。所以借功明位。用在體處。借位明功。體在用處。若也體用雙明。如門扇兩開。不得向門扇上著意。不見新豐老子道。峰蠻秀異。鶴不停機。靈木迢然。鳳無依倚。直得功成不處。電火難追。擬議之間。長途萬里。
詔辟相國寺禪師宗本應召 發明(辟寺為禪律。嘉帝能知道也)。
帝下詔辟相國寺。六十四院為八禪二律。召本為慧林第一祖。既至。上遣使問勞。閱三日。傳旨就寺之三門。為士民演法。翌日召對延和殿。問道賜坐。木即跏趺。帝問本受業何寺。奏曰。蘇州承天永安。帝大悅。賜茶。本即舉盞長吸。又蕩而撼之。帝曰。禪宗方興。宜善開導。本奏曰。陛下知有此道。如日照臨。臣豈敢自怠。即辭退。帝目送之。謂左右曰。真福慧僧也。
祥符
【現代漢語翻譯】 現代漢語譯本 塔在寺廟的西北方。
云溪挺說：『浮山遠已經繼承了葉縣的衣缽，又從太陽處完全領會了回互的宗旨，於是創作了九帶，明確了正偏兼帶的來由。太陽用皮履和直裰寄給他。後來得到投子青才繼承了正法。浮山真可謂一點水墨，兩處成龍啊。』
曹洞宗第八世祖
法諱道楷（Daojie），沂水崔氏之子，繼承投子的衣缽。
甲子七年（1024年），司馬光上表進獻所編的書，皇帝賜名《資治通鑑》。
曹洞宗第八世芙蓉祖嗣宗統(三十五年)。
從仙洞遷到西洛龍門。上堂說法：『稱作一句，已經是埋沒宗風。曲意迎合今時，是通途消耗。所以借功明位，用在體處。借位明功，體在用處。如果體用雙明，就像門扇兩開。不得在門扇上著意。不見新豐老子說，峰巒秀異，鶴不停機。靈木迢然，鳳無依倚。直到功成不處，電火難追。擬議之間，長途萬里。』
皇帝下詔徵召相國寺禪師宗本（Zongben）**，闡明佛法（開闢寺廟為禪律道場，嘉帝能明白這個道理）。
皇帝下詔徵召相國寺，將六十四院改為八禪二律。召宗本為慧林第一祖。宗本到達后，皇帝派使者慰問。過了三天，傳旨讓他在寺廟的三門，為士民演法。第二天召見於延和殿，問道並賜座。宗本立刻跏趺而坐。皇帝問宗本在哪個寺廟受業，宗本回答說：『蘇州承天永安。』皇帝非常高興，賜茶。宗本立刻舉起茶盞長吸，又搖晃它。皇帝說：『禪宗方興，應該好好開導。』宗本回答說：『陛下知道有此道，如日照臨，臣豈敢懈怠。』隨即告退。皇帝目送他離開，對左右的人說：『真是個有福慧的僧人啊。』
祥符（年號）
【English Translation】 English version The pagoda is located northwest of the temple.
Yunxi Ting said: 'Fushan Yuan had already succeeded Ye Xian, and fully understood the principle of reciprocity from Taiyang, so he created the Nine Belts, clarifying the origin of the Correct, Partial, and Combined. Taiyang sent him leather shoes and a straight robe. Later, he obtained Touzi Qing and inherited the orthodox Dharma. Fushan can truly be called a drop of ink, creating dragons in two places.'
The Eighth Ancestor of the Caodong School
Whose taboo name was Daojie, son of the Cui family of Yishui, succeeding Touzi.
In the seventh year of Jiazi (1024 AD), Sima Guang presented the book he compiled, and the emperor named it Zizhi Tongjian (Comprehensive Mirror to Aid in Governance).
The Eighth Ancestor of the Caodong School, Furong Zuzong Tong (thirty-fifth year).
Moved from Xiandong to Longmen in Xiluo. Ascending the hall, he said: 'Calling it a phrase is already burying the sect's style. Accommodating the present time is a common waste. Therefore, borrowing merit to clarify position, using it in the essence. Borrowing position to clarify merit, the essence is in the use. If essence and use are both clear, it is like opening both doors. Do not focus on the doors. Didn't the Old Master of Xinfeng say, 'The peaks are beautiful and unique, the crane never stops weaving. The spiritual wood is distant, the phoenix has nothing to rely on.' Directly achieving success without dwelling, lightning is hard to catch. Between deliberation, a long journey of ten thousand miles.'
The emperor issued an edict summoning Zen Master Zongben (Zongben) of Xiangguo Temple** to expound the Dharma (opening the temple as a Chan and Vinaya practice place; Emperor Jia was able to understand this principle).
The emperor issued an edict summoning Xiangguo Temple, changing the sixty-four courtyards into eight Chan and two Vinaya. Summoned Zongben as the First Ancestor of Huilin. After Zongben arrived, the emperor sent an envoy to inquire. After three days, he issued an edict to have him expound the Dharma to the scholars and people at the three gates of the temple. The next day, he was summoned to the Yanhua Hall, questioned, and given a seat. Zongben immediately sat in the lotus position. The emperor asked Zongben in which temple he received his training. Zongben replied, 'Chengtian Yongan in Suzhou.' The emperor was very pleased and offered tea. Zongben immediately raised the cup and took a long sip, then shook it. The emperor said, 'The Chan sect is flourishing, you should guide it well.' Zongben replied, 'Your Majesty knows this path, like the sun shining, how dare I be negligent.' Then he took his leave. The emperor watched him leave and said to those around him, 'Truly a blessed and wise monk.'
Xiangfu (era name)
蔭曰。佛製出家。一缽乞食。樹下冢間一宿。遺形學道。一無顧戀。東震與西竺風土既別。乞食未便。更為盞飯。人根脆弱。未能露寢。創立叢林。雖非謀食求安。然權宜之法。已非佛制矣。時風愈下。佛制不遵。應赴子孫。群居盤踞。名山大剎。化為蟻穴蜂房。梵宇精藍。有同肉林酒舍。禪學宗風。闃然無聞。蒿目寒心。誰能整理。神宗辟相國寺為禪為律。誠末法帝王尊道重法。不負靈山付囑者。故特書之以示世焉。
詔蔣山法秀開法法雲。
秀自四面遷棲賢蔣山長蘆皆千眾。時號秀鐵面。汴京新創法雲寺成。詔秀開山為第一世。開堂之日。中使降香。並磨衲。皇弟荊王致敬座下。仍傳聖語表朕親至之禮。賜號圓通。士大夫日夕問道。時司馬光方登庸。以吾法太盛。方經營之。秀曰。相公聰明。人類英傑。非因佛法不能爾。遽忘願力乎。溫公意因少懈。李伯時麟工畫馬。秀訶曰。汝士大夫以畫名。矧又畫馬。期人夸以為妙。妙入馬腹中。亦足懼。麟自是絕筆。秀勸畫觀音像以贖其過。黃庭堅作艷語。人爭傳之。秀亦訶曰。翰墨之妙。甘施於此乎。堅笑曰。又當置我于馬腹中耶。秀曰。汝以艷語動天下人淫心。不止馬腹。恐生泥犁耳。堅懺謝。
祥符蔭曰。溫公初不知佛法。特以主持名教之心切耳
【現代漢語翻譯】 現代漢語譯本： 蔭曰：佛陀制定出家制度，僧人應持一缽乞食，在樹下或墳地間住宿，拋棄世俗形骸以求學悟道，不應有任何顧戀。然而東震旦（中國）與西竺（印度）的風土人情既然不同，乞食多有不便，所以改為食用盞飯。人們的根器也比較脆弱，不能在露天住宿，於是創立叢林。雖然這不是爲了謀求食物和安逸，但這種權宜之法，已經不符合佛陀的制度了。世風日下，佛陀的制度不被遵守，應赴經懺的子孫，群居盤踞在名山大剎之中，將寺廟化為螞蟻窩和蜂房，莊嚴的寺院如同肉林酒池。禪學宗風，寂靜無聲，令人痛心疾首，誰能來整頓呢？宋神宗（1067-1085）將相國寺改為禪寺和律寺，實在是末法時期帝王尊重佛道、重視佛法的行為，沒有辜負靈山會上佛陀的囑託。所以特別記載下來以昭示後世。
詔令蔣山法秀在法雲寺開法。
法秀從四面八方遷徙，棲賢寺、蔣山寺、長蘆寺都有上千僧眾，當時號稱『秀鐵面』。汴京新建的法雲寺建成后，皇帝詔令法秀開山，為第一代住持。開堂之日，皇帝派來的使者降香，並賜予磨衲。皇弟荊王在座下向他致敬，並傳達聖旨，表達皇帝親臨的敬意，賜號『圓通』。士大夫們日夜向他問道。當時司馬光剛剛被重用，因為覺得佛法太盛，想要加以限制。法秀說：『司馬相公聰明，是人中英傑，如果不是因為佛法，他不可能達到這樣的成就。難道他這麼快就忘記了自己的願力了嗎？』司馬溫公因此稍有懈怠。李伯時（李公麟）擅長畫馬，法秀告誡他說：『你作為士大夫以畫出名，何況又畫馬，希望別人誇讚你的畫技精妙。如果你的精妙之處進入馬腹之中，那就太可怕了。』李公麟從此絕筆不再畫馬。法秀勸他畫觀音像來贖罪。黃庭堅寫了艷詞，人們爭相傳誦。法秀也告誡他說：『你精妙的翰墨，怎麼能用在這種地方呢？』黃庭堅笑著說：『難道你又要將我置於馬腹之中嗎？』法秀說：『你用艷詞挑動天下人的淫心，不止是馬腹，恐怕要墮入泥犁地獄啊。』黃庭堅懺悔謝罪。
祥符年間，蔭說：溫公最初並不瞭解佛法，只是因為主持名教的心意非常迫切罷了。
【English Translation】 English version: Yin said: Buddha established the monastic system, monks should hold a bowl to beg for food, stay under trees or in graveyards, abandon worldly forms to study and realize the Way, and should not have any attachments. However, since the customs of Dongzhendan (China) and Xizhu (India) are different, begging for food is often inconvenient, so it was changed to eating bowl-meals. People's faculties are also relatively weak, unable to sleep in the open, so monasteries were established. Although this is not to seek food and comfort, this expedient method is no longer in accordance with the Buddha's system. As the world's customs decline, the Buddha's system is not followed, and descendants who respond to sutra chanting and repentance services live together in famous mountains and great temples, turning the temples into ant nests and beehives, and the solemn monasteries are like meat forests and wine pools. The Zen style is silent and unheard of, which is heartbreaking. Who can rectify it? Emperor Shenzong (1067-1085) of the Song Dynasty changed Xiangguo Temple into a Chan temple and a Vinaya temple, which was truly an act of emperors in the Dharma-ending age who respected the Way and valued the Dharma, and did not fail the Buddha's entrustment at the Vulture Peak Assembly. Therefore, it is specially recorded to show the world.
An edict ordered Jiangshan Faxiu to open the Dharma at Fayun Temple.
Faxiu moved from all directions, and Qixian Temple, Jiangshan Temple, and Changlu Temple all had thousands of monks. At that time, he was known as 'Iron-Faced Xiu'. After the newly built Fayun Temple in Bianjing was completed, the emperor ordered Faxiu to open the mountain and become the first abbot. On the day of the opening ceremony, the emperor's envoy descended incense and bestowed a worn-out robe. Prince Jing, the emperor's younger brother, paid his respects under the seat and conveyed the imperial decree, expressing the emperor's respect for his personal presence, and bestowed the title 'Yuantong'. Scholars and officials asked him questions day and night. At that time, Sima Guang had just been reused, and because he felt that the Buddha's Dharma was too prosperous, he wanted to restrict it. Faxiu said, 'Chancellor Sima is intelligent and an outstanding person, and he could not have achieved this without the Buddha's Dharma. Has he forgotten his vows so quickly?' Wen Gong (Sima Guang) therefore slackened slightly. Li Boshi (Li Gonglin) was good at painting horses, and Faxiu warned him, 'You are a scholar-official famous for painting, and you paint horses, hoping that others will praise your exquisite painting skills. If your exquisiteness enters the horse's belly, then it is too terrible.' Li Gonglin stopped painting horses from then on. Faxiu advised him to paint Guanyin (Avalokiteśvara) images to atone for his sins. Huang Tingjian wrote erotic lyrics, and people scrambled to spread them. Faxiu also warned him, 'How can you use your exquisite calligraphy in this kind of place?' Huang Tingjian smiled and said, 'Are you going to put me in the horse's belly again?' Faxiu said, 'You use erotic lyrics to stir up the lustful minds of people all over the world, not just the horse's belly, I am afraid you will fall into the Naraka hell.' Huang Tingjian repented and apologized.
During the Xiangfu era (1008-1016), Yin said: Wen Gong (Sima Guang) did not understand the Buddha's Dharma at first, but his intention to uphold the teachings of Confucianism was very urgent.
。曾見其論佛曰。夫佛蓋西域之賢者。其為人也清儉而寡慾。慈惠而愛物。故服獘補之衣。食蔬糲之食。巖居野處。斥妻屏子。所以自奉甚約。而憚于煩人也。雖草木蟲魚。不敢妄殺。蓋欲與物並生而不相害也。凡此之道。皆以涓潔其身。不為物累。蓋中國於陵子仲焦先之徒近之矣。溫公之言如此。毋怪乎其不知佛法。而欲經營之也。溫公所見特佛始棄世榮。入山學道時之所示見耳。豈知佛之廣大。法之淵深。三賢十聖。尚未能測。而於陵焦先之徒能近之乎。以有下劣。寶幾珍御。以有驚異。黧奴白牯。佛之脫珍御著獘垢者。為度生也。佛豈如是哉。然溫公後來因富韓二公聞法于圓照本默有所契。于范鎮之論空相。以詩戲曰。不須天女散。已解動禪心。又曰。賤子悟已久。景仁今復迷。又曰。到岸何須筏。揮鋤不用金。浮雲任來往。明月在天心。若然則溫公末路。決應不復作前此之言矣。人之見識。與時消長。溫公既未深知佛法。而遽秉筆國史。肆行詆削。以致疑誤後人。隳正見而墮迷網。其謗毀正法之失。又可辭乎。后之君子。幸毋一時酌蠡持籌。妄自量天測海。而為虛名劫持可也。
清遠至太平參祖。
遠臨邛李氏子。初讀法華。至是法非思量分別之所能解。質其講師。不能答。遠嘆曰。義學名相。
非所以了生死大事。遂南遊遍參。至太平見祖。旋丐于廬州。偶雨仆地。煩懣間聞二人交相惡罵。諫者曰。你猶自煩惱在。遠於言下有省。及歸。凡有所問。祖即曰。我不如你。你自會得好。時遠年十七。
禪師天衣下延恩法安寂。
安臨川許氏子。受天衣懷旨訣。歸臨川。住黃山如意院。敗屋破垣。無以蔽風雨。十年大廈如化成。棄去住武寧延恩寺。草屋數楹。敗床不簀。安殊樂之。令尹紏豪右謀為一新。安笑曰。檀法本以度人。今非其發心而強之。是名作業。不名佛事也。安與法秀昆弟。秀嘗以書招安。安讀之笑曰。吾始以秀有精彩。今而後知其癡也。夫出家兒。冢間樹下辨那事。如救頭然。今無故於八達衢頭架大屋。養數百閑漢。此真開眼尿床。吾何復對語哉。然吾宗自此益微矣。七月命弟子取方丈文書聚焚之。以院事付一僧。八月示寂。
禪師黃龍下石霜琳寂。
琳在黃龍南座下機鋒穎脫。名振叢林。與文關西英邵武等齊名。開法石霜。時真凈文在洞山。琳不相識。而心敬之。以偈送僧。有曰。憧憧四海求禪者。不到新豐也是癡。三月八日淨髮沐浴。說法端至而寂。阇維舍利五色。
乙丑八年。
洞山文至金陵丞相王安石請住報寧。
文謝洞山事東遊三吳至金陵
【現代漢語翻譯】 現代漢語譯本： 這並不是了結生死大事的方法。於是（他）向南遊歷，遍訪名師。（後來）在太平（這個地方）拜見了祖師。（之後）在廬州行乞。一次偶然遇到下雨，（他）跌倒在地。煩悶之際，聽到兩個人互相惡語謾罵。勸架的人說：『你還這麼煩惱。』遠（禪師）在（聽到）言語（的當下）有所領悟。等到回去（之後），凡是有人請教（佛法），祖師就說：『我不如你，你自己會得很好。』當時遠（禪師）十七歲。
禪師天衣（寺名）下，延恩（寺名）法安（禪師）圓寂。
安（禪師），臨川（地名）許氏之子。接受了天衣懷（禪師）的旨訣。回到臨川，住在黃山如意院。當時（如意院）房屋破敗，墻壁倒塌，無法遮蔽風雨。（後來）十年（時間），大廈好像變化而成（一般，煥然一新）。（安禪師）捨棄（如意院）離開，住在武寧（地名）延恩寺。草屋幾間，破床沒有竹蓆，安（禪師）卻非常快樂。縣令糾集當地的富豪，謀劃要全部翻新（延恩寺）。安（禪師）笑著說：『施捨佛法本來是爲了度化世人，現在不是他們真心發願而強迫他們，這叫做作業，不叫做佛事。』安（禪師）和法秀（禪師）是兄弟。秀（禪師）曾經寫信邀請安（禪師）。安（禪師）讀了（信）笑著說：『我當初認為秀（禪師）有精彩之處，現在才知道他是癡人啊。出家的僧人，應該在墳墓間、樹林下辨明生死大事，像救頭燃一樣（緊迫）。現在無緣無故地在四通八達的大路口建造大屋，供養數百個閑人，這真是睜著眼睛在床上尿尿（比喻荒唐可笑），我何必再和他對話呢？然而我的宗派從此更加衰微了。』七月（安禪師）命令弟子取出方丈的文書全部焚燒，把寺院的事情交付給一個僧人。八月（安禪師）圓寂。
禪師黃龍（寺名）下，石霜（寺名）琳（禪師）圓寂。
琳（禪師）在黃龍南座下，機鋒敏銳，名聲震動叢林。和文關西（禪師）、英邵武（禪師）等齊名。在石霜開法。當時真凈文（禪師）在洞山（寺名），琳（禪師）不認識他，但心裡敬佩他。用偈語送給僧人，有（一句）說：『奔波四海尋求禪法的人，不到新豐（地名）也是癡人。』三月八日（琳禪師）剃頭沐浴，說法端正而圓寂。荼毗后（得到）舍利五色。
乙丑八年（1085年）。
洞山文（禪師）到金陵，丞相王安石請（他）住在報寧（寺）。
文（禪師）告別洞山（寺）的事情，向東遊歷三吳（地區），到達金陵。
【English Translation】 English version: This is not the way to resolve the great matter of birth and death. Thereupon, he traveled south, visiting teachers everywhere. He then met the Patriarch at Taiping. Afterwards, he begged for food in Luzhou. Once, he fell to the ground in the rain. In his vexation, he heard two people cursing each other. The mediator said, 'You are still troubled.' Yuan (Zen Master) had an awakening upon hearing these words. After returning, whenever someone asked about (the Dharma), the Patriarch would say, 'I am not as good as you; you understand it well yourself.' At that time, Yuan (Zen Master) was seventeen years old.
Zen Master Yan'en Fa'an of Tianyi (Temple) passed away.
An (Zen Master) was the son of the Xu family of Linchuan. He received the essential teachings of Tianyi Huai (Zen Master). Returning to Linchuan, he lived in Ruyi Monastery on Huangshan Mountain. At that time, the buildings (of Ruyi Monastery) were dilapidated, and the walls were crumbling, unable to shield from wind and rain. (Later,) in ten years, the great buildings seemed to have transformed (as if by magic, becoming completely new). (Zen Master An) abandoned (Ruyi Monastery) and left, residing in Yan'en Temple in Wuning. He lived in a few thatched huts, with a broken bed without a mat, yet An (Zen Master) was very happy. The magistrate gathered local wealthy people, planning to renovate (Yan'en Temple) completely. An (Zen Master) smiled and said, 'Giving Dharma is originally for saving people; now, if it is not their sincere wish but they are forced, this is called karma, not a Buddhist affair.' An (Zen Master) and Fa Xiu (Zen Master) were brothers. Xiu (Zen Master) once wrote a letter inviting An (Zen Master). An (Zen Master) read (the letter) and smiled, saying, 'I initially thought Xiu (Zen Master) had brilliance, but now I know he is a fool. A monk should discern the great matter of birth and death among graves and under trees, as urgently as saving a burning head. Now, for no reason, he builds a large house at a crossroads, supporting hundreds of idle people. This is truly 'urinating in bed with eyes open' (a metaphor for absurdity); why should I talk to him again? However, my sect will become even weaker from now on.' In July, (Zen Master An) ordered his disciples to take out all the documents of the abbot's room and burn them, entrusting the affairs of the monastery to a monk. In August, (Zen Master An) passed away.
Zen Master Lin (Zen Master) of Shishuang (Temple) under Huanglong (Temple) passed away.
Lin (Zen Master) was under the southern seat of Huanglong, with sharp wit and a reputation that shook the monastic community. He was as famous as Wen Guanxi (Zen Master), Ying Shaowu (Zen Master), and others. He opened the Dharma at Shishuang. At that time, Zhenjing Wen (Zen Master) was at Dongshan (Temple), and Lin (Zen Master) did not know him, but he respected him in his heart. He sent a verse to a monk, saying, 'Those who rush around the world seeking Zen, are fools if they do not reach Xinfeng.' On the eighth day of March, (Zen Master Lin) shaved his head and bathed, preached uprightly, and passed away. After cremation, (he obtained) five-colored relics.
The eighth year of Yichou (1085 AD).
Dongshan Wen (Zen Master) arrived in Jinling, and Prime Minister Wang Anshi invited (him) to reside at Baoning (Temple).
Wen (Zen Master) bid farewell to the affairs of Dongshan (Temple), traveled east to the Sanwu (region), and arrived in Jinling.
。時王安石居定林。聞文至。倒屣出迎。恨相識之晚。聞法大悅。因舍宅為寺曰報寧。延文開山。請于朝。賜號真凈。士大夫往來無虛日。文不堪勞。遂還高安。庵於九峰之下曰投老。學者自遠而至。
哲宗(諱煦)。
哲宗丙寅元祐元年。
祖自太平移白雲海會。
上堂。說佛說法。拈槌豎拂。白雲萬里。德山入門便棒。臨濟入門便喝。白雲萬里。然後恁么也不得。不恁么也不得。恁么不恁么總不得。也則白雲萬里。或有個漢出來道。長老你恁么道。也則白雲萬里。這個說話。喚作矮子看戲。隨人上下。三十年後。一場好笑。且道笑個甚麼。笑白雲萬里。清遠適自淝川持缽回。慨然曰。吾事始濟。復參往一荒縣。安能究決己事耶。遂作偈告辭。祖送以偈曰。睆伯臺前送別時。桃花如錦柳如眉。明年此日憑闌看。依舊青青一兩枝。
禪師玉泉下慧力善周寂。
周嗣玉泉芳。十二月望日沐浴淨髮說偈曰。山僧住瑞筠。未嘗形言句。七十三年來。七十三年去。言畢趺坐而逝。三日後鬚髮再生。
禪師慈明下蔣山贊元寂。
元住蔣山。熙寧初。王安石拜相。貴震天下。無月無耗。元未嘗發。石弟安上問佛法大意。元曰。佛祖無所異於人。所以異者。能自護心念耳。岑樓之
【現代漢語翻譯】 現代漢語譯本：當時王安石居住在定林寺，聽到文法師到來，高興地倒穿鞋子出來迎接，遺憾相識太晚。聽聞佛法后非常喜悅，於是捐獻自己的住宅作為寺廟，命名為報寧寺，並請文法師主持開山。又向朝廷請求賜予『真凈』的稱號。士大夫們來往拜訪，絡繹不絕。文法師不堪勞累，於是回到高安，在九峰山下建庵居住，自號『投老』。學佛之人從遠方趕來求教。
哲宗（名煦）（1076年-1100年）。
哲宗丙寅元祐元年（1086年）。
祖師從太平寺遷到白雲海會寺。
上堂說法：舉起木槌，豎起拂塵，好似白雲萬里無垠。德山禪師入門便打，臨濟禪師入門便喝。即便如此，說有說無都不對，總而言之，還是白雲萬里。如果有人出來說：『長老你這樣說，也只是白雲萬里』。這種說話，就像矮子看戲，人云亦云，沒有自己的見解。三十年後，會覺得非常可笑。那麼，笑什麼呢？笑這白雲萬里！清遠禪師剛從淝川托缽回來，感慨地說：『我的事情才剛剛開始啊！』又打算前往一個偏遠的縣，認為在那裡無法徹底解決自己的問題，於是作偈告辭。祖師作偈送別說：『在睆伯臺前送別之時，桃花如錦，柳如眉。明年今日憑欄遠眺，依舊是青青的一兩枝。』
禪師玉泉寺下慧力善周圓寂。
周禪師繼承了玉泉寺的法脈，在十二月十五日沐浴淨髮，說偈語道：『山僧我住在瑞筠寺，從未拘泥於言語文字。七十三年來，七十三年過去。』說完便結跏趺坐而逝。三天後，鬚髮又重新生長出來。
禪師慈明寺下蔣山贊元圓寂。
元禪師住在蔣山寺。熙寧初年（1068年-1077年），王安石擔任宰相，權勢震動天下，每個月每天都有人去拜訪他，但元禪師從未去過。王安石的弟弟王安上請教佛法大意，元禪師說：『佛祖與常人沒有什麼不同，之所以不同，是因為能夠守護自己的心念罷了。』
【English Translation】 English version: At that time, Wang Anshi was residing in Dinglin Temple. Upon hearing of the arrival of Dharma Master Wen, he rushed out to greet him, regretting that they had not met sooner. He was greatly delighted upon hearing the Dharma and donated his residence to become a temple named Baoning Temple, inviting Dharma Master Wen to preside over its opening. He also requested the court to bestow the title 'Zhenjing'. Scholars and officials visited frequently. Dharma Master Wen, unable to bear the fatigue, returned to Gaoan and built a hermitage at the foot of Jiufeng Mountain, calling himself 'Toulao'. Students came from afar to seek instruction.
Emperor Zhezong (personal name Xu) (1076-1100).
In the first year of Yuanyou (1086) during the reign of Emperor Zhezong (1076-1100), in the Bingyin year.
The Patriarch moved from Taiping Temple to Baiyun Haihui Temple.
Ascending the Dharma hall, he spoke about the Dharma: raising the mallet and holding up the whisk, it was like boundless white clouds stretching for ten thousand miles. Master Deshan would strike upon entering, and Master Linji would shout upon entering. Even so, saying yes or no is not right; in short, it is still white clouds stretching for ten thousand miles. If someone were to come out and say, 'Elder, what you say is just white clouds stretching for ten thousand miles,' this kind of talk is like a dwarf watching a play, simply following others without one's own insight. Thirty years later, it will be very laughable. So, what is laughable? Laughable is the white clouds stretching for ten thousand miles! Chan Master Qingyuan had just returned from begging for alms in Feichuan and said with emotion, 'My work has only just begun!' He then planned to go to a remote county, believing that he could not completely resolve his own affairs there, so he composed a verse to bid farewell. The Patriarch composed a verse in farewell, saying, 'At the Huanbo Terrace, when we bid farewell, the peach blossoms were like brocade, and the willows like eyebrows. Next year on this day, leaning on the railing to look, there will still be one or two green branches.'
Chan Master Huili Shan Zhou of Yuquan Temple passed away.
Chan Master Zhou inherited the Dharma lineage of Yuquan Temple. On the fifteenth day of the twelfth month, he bathed and purified his hair, reciting a verse: 'This mountain monk lives in Ruiyun Temple, never adhering to words and phrases. For seventy-three years, seventy-three years have passed.' After speaking, he sat in full lotus posture and passed away. Three days later, his beard and hair grew back.
Chan Master Zan Yuan of Jiangshan Temple, a disciple of Ciming Temple, passed away.
Chan Master Yuan resided in Jiangshan Temple. In the early years of Xining (1068-1077), Wang Anshi served as Prime Minister, and his power shook the world. People visited him every month and every day, but Chan Master Yuan never went. Wang Anshi's younger brother, Wang Anshang, asked about the great meaning of the Buddha Dharma. Chan Master Yuan said, 'The Buddhas and Patriarchs are no different from ordinary people. The reason they are different is that they are able to guard their own thoughts.'
木必有本。本于毫末。滔天之水必有源。源於濫觴。清凈心中。無故動念。危乎岌哉。甚於岑樓。浩然肆橫。甚於滔天。其可動耶。佛祖更相付授。必叮嚀曰。善自護持。曰佛法止此乎。曰至美不華。至言不煩。夫華與煩。去道遠甚。而流俗以之。申公論治世之法。猶謂為治者。不在多言。顧力行何如耳。況出世間法乎。安石罷政府。舟至石頭。士大夫車騎填山谷。入寺已二鼓。元出迎。一揖而退。石坐東偏。從官賓客滿座。石環視問元所在。侍者。曰已寢久矣。嘗饌客。俄報廚庫火。且及潮音堂。眾吐飯蒼黃。蜂窘蟻鬧。而元啜啖自若。高視屋樑。食畢無所問。又嚐出郭。有狂人入寺。手刃一僧。即自殺。尸相枕。左右走報。交武于道。自白下門群從而歸。元過尸處。未嘗視。登寢室危坐。執事側立。冀元有以處之。而斂目如平日。於是稍稍隱去。卒不問。一日忽曰。吾欲還東吳。促辦嚴。俄化。
禪師玉泉下聖泉紹燈寂。
燈參玉泉謂芳悟旨。住聖泉。道法大振。一日昇座說偈曰。吾年五十三。去住本無貪。臨行事若何。不用口喃喃。儼然入寂。兩日後聞鐘聲。忽然復醒。自後四大輕安。身常頻出舍利。大旱禱雨輒應。
丁卯二年。
慧林本還吳住靈巖。
本以老求歸。退慧林。
【現代漢語翻譯】 現代漢語譯本 樹木必定有根本，根本在於細小的萌芽；滔天洪水必定有源頭，源頭在於最初的涓涓細流。清凈的心中，無緣無故地產生念頭，這是多麼危險啊！比高聳的樓閣還要危險，像洪水一樣浩大肆意，怎麼可以輕易動搖呢？歷代佛祖互相傳授教法，必定叮囑說：『好好地守護保持。』有人問：『佛法就到此為止了嗎？』回答說：『最美好的東西不浮華，最精闢的語言不繁瑣。』浮華和繁瑣，離道太遠了，而世俗之人卻用這些。申不害討論治理國家的方法，還說為政的人，不在於多說話，關鍵在於努力實行。何況是出世間的佛法呢？王安石被罷免宰相職務，乘船到達石頭城，士大夫的車馬填滿了山谷。進入寺廟時已經是二更天了，寺廟住持元出來迎接，行了一個禮就退下了。王安石坐在東邊的位置，隨從官員賓客坐滿了座位。王安石環顧四周，問元在哪裡。侍者說：『已經睡了很久了。』曾經宴請客人，忽然有人報告廚房倉庫失火，而且要燒到潮音堂了。眾人驚慌失措，像蜜蜂受困、螞蟻騷動一樣。而元卻 спокойно地吃喝，抬頭看著屋樑，吃完飯什麼也不問。又曾經出城，有個瘋子進入寺廟，用刀殺死了一個僧人，然後自殺了。屍體相互枕著，左右的人跑來報告，在路上與官兵相遇，從白下門一起回來。元經過屍體的地方，看都不看一眼，登上寢室端正地坐著，執事的人站在旁邊，希望元能處理這件事，而元閉著眼睛像平時一樣。於是人們漸漸地離開了，最終元也沒有問這件事。有一天，元忽然說：『我想回東吳。』催促準備行裝，不久就圓寂了。
禪師玉泉下聖泉紹燈圓寂。
燈禪師參學玉泉寺，領悟了芳禪師的旨意，後來住在聖泉寺，弘揚佛法，非常興盛。有一天升座說法，說偈語說：『我今年五十三歲，對於去和住本來就沒有貪戀。臨終的時候該怎麼辦呢？不用嘴裡唸叨。』說完就安詳地圓寂了。兩天後聽到鐘聲，忽然又醒了過來。自那以後四大輕安，身體常常出現舍利（佛教聖物）。遇到大旱祈求下雨，常常應驗。
丁卯二年（時間待考）。
慧林禪師本回到吳地，住在靈巖寺。
本禪師因為年老請求回去，離開了慧林寺。
【English Translation】 English version Trees must have roots, and the roots originate from tiny sprouts. A滔天 (tāo tiān, overwhelming) flood must have a source, and the source lies in the initial trickle. In a pure and 清凈 (qīng jìng, pure) heart, the arising of thoughts without cause is precarious and dangerous! It is more dangerous than a towering 岑樓 (cén lóu, tall building), as vast and unrestrained as a 滔天 (tāo tiān, overwhelming) flood. How can it be easily disturbed? The Buddhas and Patriarchs, in their successive transmissions, invariably exhorted: 'Guard and maintain it well.' Someone asked: 'Does the Buddha-dharma end here?' The reply was: 'The most beautiful is not ornate, and the most profound words are not verbose.' Ornate and verbose are far removed from the 道 (dào, the Way), yet the common people embrace them. Shen Buhai, discussing the methods of governing a state, even said that for a ruler, it is not about speaking much, but about diligently practicing. How much more so is this true for the transcendent Dharma?
When Wang Anshi was dismissed from his position as Prime Minister, his boat reached Stone City, and the carriages of scholar-officials filled the valleys. It was already the second watch of the night when he entered the temple. Yuan, the abbot, came out to greet him, bowed once, and withdrew. Wang Anshi sat on the eastern side, and the accompanying officials and guests filled the seats. Wang Anshi looked around and asked where Yuan was. An attendant said: 'He has been asleep for a long time.' Once, when hosting guests, it was suddenly reported that the kitchen warehouse was on fire and was about to reach the 潮音堂 (Cháoyīn Táng, Tide Sound Hall). The crowd panicked, like bees trapped and ants in turmoil. But Yuan calmly ate and drank, looking up at the roof beams, and asked nothing after finishing his meal. Another time, he went outside the city, and a madman entered the temple, killed a monk with a knife, and then committed suicide. The corpses lay pillowed against each other, and those around ran to report it, encountering soldiers on the road, returning together from 白下門 (Báixià Mén, White Down Gate). Yuan passed the place of the corpses without even looking, ascended to his sleeping quarters, and sat upright, with attendants standing by, hoping that Yuan would deal with the matter. But Yuan closed his eyes as usual. So people gradually left, and Yuan never asked about it. One day, Yuan suddenly said: 'I want to return to 東吳 (Dōng Wú, Eastern Wu).' He urged them to prepare his luggage, and soon after, he passed away.
Zen Master Shao of Shengquan Temple, under Yuquan, passed away.
Zen Master Deng studied at Yuquan Temple and understood the meaning of Zen Master Fang. Later, he lived in Shengquan Temple and promoted the Dharma, which flourished greatly. One day, he ascended the seat and said in a verse: 'I am fifty-three years old this year, and I have no attachment to going or staying. What should I do when I am about to die? There is no need to chant with my mouth.' After saying this, he passed away peacefully. Two days later, he heard the sound of a bell and suddenly woke up again. From then on, his four elements were light and at peace, and his body often produced 舍利 (shèlì, relics). When praying for rain during a great drought, it often came to pass.
Year 丁卯 (dīng mǎo) of the 二年 (èr nián, second year) (year to be determined).
Zen Master Ben of Huilin returned to Wu and lived in Lingyan Temple.
Zen Master Ben, because of his old age, requested to return and left Huilin Temple.
出都日。王公貴人送者車騎相屬。本誨曰。歲月不可把玩。老病不與人期。惟勤修勿怠。是真相為。聞者莫不感動。至吳。迎居靈巖。閉門頹然。而學者賁相望于道。
禪師從悅住兜率。
悅受洞山文旨訣后。寓鹿苑。于老宿清素處得透徹。是年住龍安兜率。
禪師純白開法昭覺。
白參黃檗惟勝。勝歸蜀。白負巾缽從。會成都帥奏改昭覺為十方。勝舉白開法。
戊辰三年。
禪師圓璣住翠巖。
璣受黃龍密記。荷擔叢林。不知寒暑。墾田蒔松。守一職十年不易。晦堂心欲以繼黃龍席。璣遁去曰。先師誡我未登五十。不可為人。客歸宗。時年四十八。佛印元勸應謝景溫之請。住洪州翠巖。
己巳四年。
禪師善本補住凈慈。
本董仲舒之後。謁慧林本。本特顧之。善本默契其旨。出世雙補凈慈。時稱大小本。
道林祐遷云居。
王安上嘗問法于祐。延住云居。祐曰。為攜此骨歸葬峰頂耳。
禪師系南補住道林。
南參祐于道林。獲印可。祐移云居。以南繼席。
庚午五年。
芙蓉祖遷太陽。
九峰文住歸宗。
文居高安六年。移住歸宗。顯謨朱世英從之問佛法大意。文答以書。
禪師雲門下
【現代漢語翻譯】 出都那天，王公貴人送行，車馬相連不斷。本禪師教誨說：『時間歲月不可玩忽，衰老疾病不會與人相約。只有勤奮修行，不要懈怠，這才是真實的作為。』聽者無不感動。到達吳地后，禪師被迎請居住在靈巖寺。他閉門靜修，心境淡泊，而前來求學的僧人絡繹不絕，希望得到他的指點。
禪師從悅禪師處學習，住在兜率寺。
悅禪師接受洞山禪師的文旨訣后，居住在鹿苑。在老修行清素禪師處得到了徹底的領悟。這年，悅禪師住持龍安兜率寺。
禪師純白在昭覺寺開壇說法。
白禪師參訪黃檗惟勝禪師。惟勝禪師返回蜀地，白禪師帶著行囊跟隨。適逢成都長官上奏朝廷，將昭覺寺改為十方叢林。惟勝禪師推舉白禪師在那裡開壇說法。
戊辰三年（1088年）。
禪師圓璣住持翠巖寺。
璣禪師接受黃龍禪師的秘密囑託，承擔起管理寺院的重任，不顧寒暑，辛勤勞作，開墾田地，種植松樹，堅守一個職位十年不變。晦堂禪師有意讓他繼承黃龍寺的住持之位，璣禪師卻遁世而去，說：『先師告誡我，未滿五十歲，不可為人師。』後來他回到歸宗寺。當時他四十八歲。佛印元禪師勸他應謝景溫的邀請，住持洪州翠巖寺。
己巳四年（1089年）。
禪師善本被任命住持凈慈寺。
本禪師是董仲舒的後代。他拜訪慧林本禪師，慧林本禪師對他特別關照。善本禪師默默地領會了他的旨意。出世后同時被任命住持凈慈寺，當時人們稱他們為大小本禪師。
道林祐禪師遷往云居寺。
王安上曾經向祐禪師請教佛法，邀請他住持云居寺。祐禪師說：『只是想帶著這把老骨頭歸葬峰頂罷了。』
禪師系南被任命住持道林寺。
南禪師在道林寺參訪祐禪師，獲得印可。祐禪師移居云居寺，讓南禪師繼承道林寺住持之位。
庚午五年（1090年）。
芙蓉祖禪師遷往太陽寺。
九峰文禪師住持歸宗寺。
文禪師在高安住了六年，移居住持歸宗寺。顯謨朱世英向他請教佛法大意，文禪師用書信作答。
禪師是雲門宗的傳人
【English Translation】 On the day of departure from the capital, princes, dukes, and dignitaries saw him off, with carriages and horses following one after another. The Master Ben instructed, 'Time and years cannot be trifled with. Old age and sickness do not make appointments with people. Only diligent cultivation without laziness is the true endeavor.' Those who heard this were all moved. Upon arriving in Wu, he was welcomed to reside at Lingyan Monastery. He closed his doors in quietude, while scholars eagerly sought his guidance on the path.
The Zen Master studied with Zen Master Yue, residing at Tushita Monastery (a heavenly realm in Buddhist cosmology).
After receiving the essential teachings of Dongshan (a prominent Zen master) from Yue, he resided at Luyuan. He gained thorough understanding from the elder monk Qingsu. That year, Yue became the abbot of Long'an Tushita Monastery.
Zen Master Chunbai inaugurated the Dharma at Zhaojue Monastery.
Zen Master Bai visited Huangbo Weisheng. When Weisheng returned to Shu, Bai followed with his bag and bowl. It happened that the commander of Chengdu petitioned the court to change Zhaojue Monastery into a public monastery. Weisheng recommended Bai to inaugurate the Dharma there.
In the third year of Wuchen (1088 AD).
Zen Master Yuanji resided at Cuiyan Monastery.
Zen Master Ji received the secret instructions of Huanglong (a prominent Zen master). He shouldered the responsibility of managing the monastery, regardless of cold or heat, diligently cultivating the fields and planting pine trees, holding one position for ten years without change. Huitang (another Zen master) intended for him to succeed the position of Huanglong, but Ji escaped, saying, 'My late teacher warned me not to become a teacher before the age of fifty.' Later, he returned to Guizong Monastery. At that time, he was forty-eight years old. Zen Master Foyin Yuan advised him to accept Xie Jingwen's invitation to reside at Cuiyan Monastery in Hongzhou.
In the fourth year of Jisi (1089 AD).
Zen Master Shanben was appointed to reside at Jingci Monastery.
Zen Master Ben was a descendant of Dong Zhongshu (a famous Confucian scholar). He visited Huilin Ben, who gave him special attention. Shanben silently understood his intention. Upon entering the world, he was simultaneously appointed to reside at Jingci Monastery. At that time, people called them the Big Ben and Little Ben.
Daolin You moved to Yunju Monastery.
Wang Anshang (a prominent statesman) once inquired about the Dharma from You, inviting him to reside at Yunju Monastery. You said, 'I only wish to carry these old bones back to be buried at the peak.'
Zen Master Xi Nan was appointed to reside at Daolin Monastery.
Nan visited You at Daolin Monastery and received his approval. When You moved to Yunju Monastery, he had Nan succeed him as the abbot of Daolin Monastery.
In the fifth year of Gengwu (1090 AD).
Zen Master Furong Zu moved to Taiyang Monastery.
Jiufeng Wen resided at Guizong Monastery.
Wen resided in Gao'an for six years, then moved to reside at Guizong Monastery. Xianmo Zhu Shiying asked him about the general meaning of the Buddha Dharma, and Wen answered with a letter.
The Zen Master was a descendant of the Yunmen School (a school of Zen Buddhism).
第五世育王大覺懷璉寂。
璉嗣泐潭澄無疾而化。壽八十一。
禪師雲門下第六世法雲圓通法秀寂。
將入滅。呼侍者更衣。安坐說偈曰。來時無物去時空。南北東西事一同。六處住持無所補。秀良久。監寺惠當進曰。和尚何不道末後句。秀曰。珍重珍重。言訖而逝。
祥符蔭曰。雲門氏之道。六傳至圓通秀而大振。秀所居莊嚴妙天下。說法如雲雨。其威光可以為人接羽翼而天飛。然其同門延安方笑之以為癡。噫。道固若是其不在門庭恢闊乎。日中則昃。水滿則傾。行道猶然。況其他乎。演祖之空山荒縣。終身眾不滿百。芙蓉之抗詔嬰謫。投老湖庵。不可謂非任重致遠之資也。
宗統編年卷之二十一 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之二十二
哲宗辛未元祐六年。
祖自海會移東山。
入院。祖師塔燒香。以手指云。當時與么全身去。今日重來記得無。復云。以何為驗。以此為驗。遂禮拜。黃梅邑宰請開堂。垂語曰。譬如水牯牛過窗欞。頭角四蹄都過了。因甚尾巴過不得。
云蓋智退居西堂。
智住云蓋十年。日荷鋤理蔬圃。疾禪林便軟暖。道心淡薄。來參者掉頭不納。退居西堂。湘中衲子聞其接納。堂室
【現代漢語翻譯】 現代漢語譯本：第五世育王大覺懷璉寂滅。
懷璉繼承了泐潭澄的衣缽，無疾而終，享年八十一歲。
禪師雲門宗第六世法雲圓通法秀寂滅。
臨近圓寂時，他叫侍者為他更衣，安詳地坐著，說了偈語：『來時無物去時空，南北東西事一同。六處住持無所補。』法秀沉默良久。監寺惠當進言：『和尚為何不說最後的句子？』法秀說：『珍重珍重。』說完就去世了。
祥符蔭說：雲門宗的道，傳到第六代圓通法秀時才得以大興。法秀所居住的莊嚴寺廟，美妙無比。他講經說法，如同雲雨般滋潤萬物。他的威望和光芒，可以使人藉助他的羽翼而飛向天空。然而，他的同門延安卻嘲笑他癡傻。唉，道本來就是這樣，難道在於門庭的恢弘寬闊嗎？太陽到了正中就會偏西，水滿了就會傾瀉。修行之道尚且如此，更何況其他呢？演祖在空曠的山中荒涼的縣裡，終身門下弟子不滿百人。芙蓉因違抗詔令而被貶謫，晚年隱居在湖邊的庵堂。不能說他們不是肩負重任、志向遠大的人才啊。
《宗統編年》卷二十一 卍新續藏第 86 冊 No. 1600 《宗統編年》
《宗統編年》卷二十二
哲宗辛未元祐六年（1091年）。
祖從海會寺遷到東山。
入院時，祖師在塔前燒香，用手指著天空說：『當時這樣全身而去，今天重來還記得嗎？』又說：『用什麼來驗證？就用這個來驗證。』於是禮拜。黃梅縣的縣令請他開堂說法，他垂示說：『譬如水牯牛過窗欞，頭角四蹄都過去了，為什麼尾巴卻過不去呢？』
云蓋智退居西堂。
智在云蓋寺住了十年，每天荷鋤整理菜園。他厭惡禪林的舒適安逸，道心也變得淡薄。來參拜的人，他都搖頭不接納。退居到西堂后，湘中的僧人聽說他開始接納來訪者，便紛紛前往他的堂室。
【English Translation】 English version: The fifth Yuwang Dajue Huailian (Great Enlightenment Embracing Lotus) passed away.
Huailian succeeded Letan Cheng and passed away without illness at the age of eighty-one.
The sixth generation of the Yunmen (Cloud Gate) school, Fayun Yuantong Faxiu (Dharma Cloud, Complete Penetration, Dharma Excellence) passed away.
As he was about to enter Nirvana, he called his attendant to change his clothes. He sat peacefully and recited a verse: 'Coming, there is nothing; going, there is emptiness. North, south, east, and west are all the same. Dwelling in the six senses is of no help.' Faxiu remained silent for a long time. The supervisor of the temple, Huidang, stepped forward and said, 'Why doesn't the abbot say the final phrase?' Faxiu said, 'Take care, take care.' He then passed away.
Xiangfu Yin said: 'The Way of the Yunmen school greatly flourished in the sixth generation with Yuantong Faxiu. The Zhuangyan (Adornment) temple where Faxiu resided was wonderfully beautiful. His preaching was like clouds and rain nourishing all things. His prestige and radiance could allow people to fly to the sky with his wings. However, his fellow disciple Yan'an laughed at him, calling him foolish. Alas, the Way is inherently like this; it does not lie in the grandeur and spaciousness of the gate. The sun wanes at its zenith, and water overflows when full. The path of cultivation is like this, let alone other things? Yanzu in the empty mountains and desolate county, never had more than a hundred disciples throughout his life. Furong was demoted for disobeying the imperial edict and retired to a lakeside hermitage in his old age. It cannot be said that they were not talents with heavy responsibilities and lofty aspirations.'
Chronological Records of the Schools, Volume 21 Supplement to the Buddhist Canon Continued, Volume 86, No. 1600, Chronological Records of the Schools
Chronological Records of the Schools, Volume 22
The sixth year of Yuanyou (1091 AD) during the reign of Emperor Zhezong of the Song Dynasty.
The Patriarch moved from Haihui Temple to Dongshan (East Mountain).
Upon entering the monastery, the Patriarch burned incense before the pagoda of the ancestral teacher, pointed to the sky with his finger, and said: 'At that time, he left with his whole body like that; do you remember it today when returning?' He then said: 'What shall be used as proof? Use this as proof.' Then he bowed. The magistrate of Huangmei County invited him to open the Dharma hall and give a sermon. He gave the following instruction: 'It is like a water buffalo passing through a window frame; its head, horns, and four hooves have all passed through, but why can't its tail pass through?'
Yun'gai Zhi (Cloud Cover Wisdom) retired to the West Hall.
Zhi lived in Yun'gai Temple for ten years, daily hoeing and tending the vegetable garden. He disliked the comfort and ease of the Chan forest, and his aspiration for the Way became weak. He shook his head and refused to accept those who came to visit. After retiring to the West Hall, monks from Xiangzhong (Hunan Province) heard that he had begun to receive visitors, and they flocked to his hall.
為滿。
禪師黃龍下東林廣惠照覺常總寂。
總劍州施氏子。自受黃龍密記。決志大掖濟北之宗。住東林。名聞天子。詔住相國智海。總固稱山野老病。不能奉詔。凡兩月而得旨如所乞。就賜紫衣。師號廣惠。又賜覺照。蘇軾游廬山。宿東林。與常總論無情話。有省。黎明呈偈曰。溪聲便是廣長舌。山色豈非清凈身。夜來八萬四千偈。他日如何舉似人。總肯之。總于衲子有大緣。槌拂之下。眾恒七百。叢席之盛。一時未有。九月二十五日。浴罷而化。
禪師寶峰下兜率真寂從悅寂。
悅嗣寶峰文。住兜率。室中設三問以驗學者。撥草瞻風。只圖見性。即今上人性在甚麼處。識得自性。方脫生死。眼光落地時。作么生脫。脫得生死。便知去處。四大分離。向甚麼處去。張商英漕江西時。謁東林總。總印可之。且曰。吾有得法弟子住玉溪。乃慈古鏡也。可與語。英按部分寧。諸禪迓之。首致敬于慈。最後問兜率悅曰。聞師聰敏善文章。悅笑曰。從悅臨濟九世孫。若對運使論文章。政如運使對從悅論禪也。英默識之。問玉溪去此多少。曰三十里。問兜率。曰五里。乃過兜率。先是悅夢手搏日輪。覺語首座曰。日輪轉運之象。張運仗且過此。吾當深錐痛劄之。座曰。士大夫惡拂己者。或起別釁。悅曰
【現代漢語翻譯】 現代漢語譯本： 圓滿。
禪師黃龍一系，下傳至東林廣惠照覺常總寂（均為禪師法號）。
常總禪師，劍州施氏之子。自從接受黃龍禪師的秘密傳授后，決心發揚大溈、楊岐兩宗的禪法。住持東林寺，名聲傳到皇帝那裡。皇帝下詔讓他住持相國智海寺，常總堅決推辭，說自己是山野老病之人，不能奉詔。拖延了兩個月才得到皇帝的允許，賞賜紫衣，賜師號為廣惠，又賜號覺照。蘇軾遊覽廬山時，住在東林寺，與常總討論無情說法的話題，有所領悟。黎明時呈上偈語說：『溪流的聲音就是廣長的舌頭，山上的景色難道不是清凈的法身？昨夜領悟了八萬四千偈，他日如何向人解說？』常總認可了他的領悟。常總與僧人有很深的緣分，在他的教導下，僧眾常常有七百人。叢林禪席的興盛，一時無兩。九月二十五日，沐浴完畢后圓寂。
禪師寶峰一系，下傳至兜率真寂從悅寂（均為禪師法號）。
從悅禪師繼承了寶峰文禪師的禪法，住持兜率寺。在禪房中設定三問來檢驗學人：『撥開草叢，觀察風向，只是爲了明心見性，那麼現在你的自性在哪裡？』『認識了自性，才能脫離生死，眼光落地時，如何脫離？』『脫離了生死，便知道去處，四大分離后，又向哪裡去？』張商英擔任漕運使巡視江西時，拜訪了東林常總禪師，常總印可了他的禪悟，並且說：『我有一個得法弟子住在玉溪，是慈古鏡禪師，你可以與他交談。』張商英巡視完寧州，眾禪僧迎接他，他首先向慈禪師致敬，最後問兜率從悅禪師說：『聽說禪師聰敏善於文章。』從悅笑著說：『從悅是臨濟宗第九代孫，如果我對運使談論文章，就如同運使對我談論禪一樣。』張商英默默地記住了他。問玉溪離這裡有多遠，回答說三十里。問兜率寺有多遠，回答說五里。於是張商英就去了兜率寺。此前，從悅夢見用手搏擊日輪，醒來后告訴首座說：『這是日輪轉運的象徵，張運使將要經過這裡，我應當用深刻的禪語來刺痛他。』首座說：『士大夫討厭別人拂逆自己的意思，可能會引起別的爭端。』從悅說
【English Translation】 English version: Complete.
Chan Master Huanglong's lineage, passed down to Donglin Guanghui Zhaojue Chang Zongji (all are Chan masters' Dharma names).
Chan Master Changzong, a son of the Shi family from Jianzhou. Since receiving the secret transmission from Chan Master Huanglong, he was determined to promote the Chan methods of the Weiyang and Yangqi sects. He resided at Donglin Temple, and his reputation reached the emperor. The emperor issued an edict for him to reside at Xiangguo Zhihai Temple, but Changzong firmly declined, saying that he was an old and sick man from the mountains and fields and could not accept the edict. It took two months to obtain the emperor's permission, and he was granted a purple robe, the title of Guanghui, and the title of Zhaojue. When Su Shi visited Mount Lu, he stayed at Donglin Temple and discussed the topic of insentient beings preaching the Dharma with Changzong, and he had some understanding. At dawn, he presented a verse saying: 'The sound of the stream is the long, broad tongue, is the mountain scenery not the pure Dharma body? Last night I understood eighty-four thousand verses, how will I explain them to others in the future?' Changzong acknowledged his understanding. Changzong had a deep affinity with the monks, and under his teaching, there were often seven hundred monks. The flourishing of the monastic community was unparalleled at that time. On the twenty-fifth day of the ninth month, after bathing, he passed away.
Chan Master Baofeng's lineage, passed down to Doushuai Zhenji Cong Yueji (all are Chan masters' Dharma names).
Chan Master Congyue inherited the Chan method of Chan Master Baofeng Wen and resided at Doushuai Temple. He set up three questions in the meditation room to test the students: 'Parting the grass and observing the wind, only to see the nature of mind, then where is your nature now?' 'Recognizing the nature of mind, one can escape birth and death, when the eyes fall to the ground, how to escape?' 'Having escaped birth and death, one knows where to go, after the separation of the four elements, where to go?' When Zhang Shangying was the transport commissioner inspecting Jiangxi, he visited Chan Master Changzong of Donglin, and Changzong approved of his Chan enlightenment, and said: 'I have a Dharma-inheriting disciple living in Yuxi, who is Chan Master Ci Gujing, you can talk to him.' After Zhang Shangying inspected Ningzhou, the Chan monks welcomed him, he first paid his respects to Chan Master Ci, and finally asked Chan Master Congyue of Doushuai: 'I heard that the Chan master is intelligent and good at writing.' Congyue smiled and said: 'Congyue is the ninth generation descendant of the Linji sect, if I discuss writing with the transport commissioner, it is like the transport commissioner discussing Chan with me.' Zhang Shangying silently remembered him. He asked how far Yuxi was from here, and the answer was thirty li. He asked how far Doushuai Temple was, and the answer was five li. So Zhang Shangying went to Doushuai Temple. Before this, Congyue dreamed of fighting the sun wheel with his hands, and after waking up, he told the head seat: 'This is a symbol of the sun wheel turning, Transport Commissioner Zhang is about to pass by here, I should use profound Chan words to prick him.' The head seat said: 'Scholars and officials hate those who go against their wishes, and may cause other disputes.' Congyue said
。正使煩惱。只退得我院也。遂與語次。英亟稱總公。悅未肯其說。語至更深。論及宗門事。悅起焚香請十方諸佛作證曰。東林既印可運使。運使于佛祖言教。有少疑否。曰有曰。疑何等語。曰疑香嚴獨腳頌。德山托缽話。曰既於此有疑。其餘則是心思意解。何嘗至大安樂境界。且如巖頭言末後句。是有耶。是無耶。曰有。悅大笑。歸方丈。閉卻門。英一夜睡不穩。至五更下床。觸翻溺器。忽大悟。扣方丈門曰。已捉得賊了也。曰贓物在甚處。英無語。悅曰。都運且去。來日相見。翼旦遂呈頌曰。鼓寂鐘沉托缽回。巖頭一拶語如雷。果然只得三年活。莫是遭他受記來。悅乃謂曰。參禪只為命根不斷。依語生解。如是之說。公已深悟。然至極微細處。使人不覺不知。墮在區宇。乃作頌證曰。等閑行處。步步皆如。雖居聲色。寧滯有無。一心靡異。萬法非殊。休分體用。莫擇精粗。臨機不礙。應物無拘。是非情盡。凡聖皆除。誰得誰失。何親何疏。拈頭作尾。指實為虛。翻身魔界。轉腳邪途。了無逆順。不犯工夫。邀悅至建昌。有卜頌敘其事。英號無盡居士。后著護法論以見志。是年冬。悅浴訖。集眾說偈曰。四十有八。聖凡盡殺。不是英雄。龍安路滑。奄然而化。英執政時。遣文致祭。請于朝。敕謚真寂大師。
禪師雲門下第五世玉泉承皓寂。
玉泉寺宇。廣大獘漏。前後主者以營葺為艱。皓曰吾與山有緣。與僧無緣。修今世寺。待後世僧耳。悉壞而鼎新之。皓住山無筆硯文字。箱篋無兼衣囊錢。遣人至江西。口白張商英曰。老病且死。得百丈肅為代可矣。英以喻肅。肅不願往。十二月日。說偈示眾而寂。蘇軾微服求見。皓問尊官高姓。曰姓秤。乃秤天下長老底秤。皓喝一聲問曰。且道這一喝重多少。軾無對。
禪師黃龍下禾山德普寂。
普住禾山。一日謂眾曰。諸方尊宿死。叢林必祭。吾以為徒虛設。吾若死。汝曹當先祭。乃令從今辦祭。眾以其老。又好戲語。乃曰。和尚幾時遷化。曰汝輩祭絕即行。於是幃寢堂。坐普其中。置祭讀文。跪揖上食。普飫餐自如。自門弟子下及莊力。日次為之。祭絕。曰明日雪晴乃行。至時晴忽雪。雪止。普安坐焚香而化。
禪師黃龍下報本慧元寂。
元住承天。因持缽至湖州。湖人曰。禪師到處為家。何獨愛姑蘇乎。固留不使還。乃住報本。冬月升座說偈而化。元平生作止規法南公。脅不至席者三十年。
臺宗法師龍井元凈寂。
凈住上天竺。凡一十七年。元豐間。辭而復往。又三年。平坐精修凈業。嘗與僧熙仲同食。仲視凈眉間有光如螢。
【現代漢語翻譯】 禪師雲門下第五世玉泉承皓圓寂。
玉泉寺的寺宇，廣大卻殘破不堪，前後的主持都因為修繕困難而感到為難。承皓說：『我與這座山有緣分，與僧人沒有緣分。我修繕這座寺廟是爲了今世，等待後世的僧人來居住罷了。』於是全部拆毀並重新建造。承皓住在山上，沒有筆墨紙硯，箱子里也沒有替換的衣服和錢財。他派人到江西，口頭告訴張商英說：『我老病將死，如果能得到百丈懷海的弟子百丈肅來代替我就好了。』張商英把這話告訴了百丈肅，百丈肅不願意前往。十二月某日，承皓說偈語給眾人聽后圓寂。蘇軾（字子瞻，號東坡居士）微服求見承皓，承皓問：『尊官貴姓？』蘇軾說：『姓秤（稱）。』是稱量天下長老的秤。承皓大喝一聲問道：『且說這一喝有多重？』蘇軾無言以對。
禪師黃龍下禾山德普圓寂。
德普住在禾山，有一天對眾人說：『各地的尊宿圓寂，叢林一定會祭祀。我認為這只是徒勞的形式。如果我死了，你們應該先祭祀我。』於是命令從現在就開始準備祭祀。眾人因為他年老，又喜歡開玩笑，就問：『和尚您什麼時候圓寂？』德普說：『你們祭祀完了我就走。』於是用帷幔圍住寢堂，讓德普坐在其中，擺上祭品，宣讀祭文，跪拜獻上食物。德普飽餐一頓，神態自如。從他的門下弟子到莊園的勞力，每天輪流為他祭祀。祭祀完畢后，德普說：『明天雪停天晴就走。』到時天晴卻突然下雪，雪停后，德普安坐焚香而化。
禪師黃龍下報本慧元圓寂。
慧元住在承天寺，一次拿著缽到湖州，湖州人說：『禪師到處為家，為什麼唯獨喜歡姑蘇呢？』堅決挽留不讓他回去，於是慧元就住在報本寺。冬天升座說法，說完偈語后圓寂。慧元平生所作所為都傚法南公（具體指誰待考），三十年睡覺時身體不靠著床沿。
臺宗法師龍井元凈圓寂。
元凈住在上天竺寺，總共十七年。元豐（宋神宗年號，1078-1085）年間，他辭別后又返回，過了三年，他平靜地坐著精進地修習凈土法門。曾經與僧人熙仲一起吃飯，熙仲看到元凈眉間有光芒，像螢火蟲一樣。
【English Translation】 The Chan master Cheng Hao of Yuquan, the fifth generation under Yunmen, passed away.
The Yuquan Temple was vast but dilapidated. The previous abbots found it difficult to repair. Cheng Hao said, 'I have an affinity with this mountain, but not with the monks. I am repairing this temple for this life, waiting for the monks of future generations to live in it.' So he completely demolished it and rebuilt it. Cheng Hao lived on the mountain without writing materials, and his luggage contained no spare clothes or money. He sent someone to Jiangxi to tell Zhang Shangying orally, 'I am old and dying. It would be good to have Baizhang Su (disciple of Baizhang Huaihai) as a replacement.' Zhang Shangying told this to Baizhang Su, but Baizhang Su was unwilling to go. On a certain day in December, Cheng Hao spoke a verse to the assembly and passed away. Su Shi (pen name Dongpo Jushi) sought an audience with Cheng Hao in disguise. Cheng Hao asked, 'What is your honorable surname, official?' Su Shi said, 'My surname is 'Scale'.' It is the scale that weighs the elders of the world. Cheng Hao shouted and asked, 'Tell me, how much does this shout weigh?' Su Shi had no answer.
The Chan master De Pu of Heshan under Huanglong passed away.
De Pu lived in Heshan. One day, he said to the assembly, 'When venerable monks in various places pass away, the monasteries will surely hold memorial services. I think this is just a futile formality. If I die, you should first hold a memorial service for me.' So he ordered them to prepare for the memorial service from now on. The assembly, because he was old and liked to joke, asked, 'When will you pass away, Abbot?' De Pu said, 'You will proceed when the memorial service is over.' So they surrounded the sleeping hall with curtains, had De Pu sit inside, placed offerings, read the eulogy, and knelt to offer food. De Pu ate his fill, looking as natural as could be. From his disciples to the laborers of the estate, they took turns holding memorial services for him every day. After the memorial services were over, De Pu said, 'I will leave tomorrow when the snow stops and the weather clears.' When the time came, it was sunny but suddenly snowed. After the snow stopped, De Pu sat peacefully, burned incense, and passed away.
The Chan master Hui Yuan of Baoben under Huanglong passed away.
Hui Yuan lived in Chengtian Temple. Once, while carrying his bowl to Huzhou, a person from Huzhou said, 'Chan Master, you make your home everywhere, why do you only love Gusu?' They insisted on keeping him from returning, so Hui Yuan lived in Baoben Temple. In winter, he ascended the seat to preach, and after speaking a verse, he passed away. Hui Yuan's actions and conduct throughout his life followed the example of Nangong (who this refers to needs further research). For thirty years, he did not lean his body against the bed when sleeping.
The Tiantai master Yuan Jing of Longjing passed away.
Yuan Jing lived in Upper Tianzhu Temple for a total of seventeen years. During the Yuanfeng period (1078-1085), he resigned and then returned. After three years, he sat peacefully and diligently practiced the Pure Land Dharma. Once, he ate with the monk Xi Zhong. Xi Zhong saw a light between Yuan Jing's eyebrows, like a firefly.
攬之得舍利。又于臥起處得舍利。將示寂。入方圓庵。宴坐。止言語。絕飲食。謂參寥道潛曰。吾凈業將成。若七日無障。吾愿遂矣。七日出偈示眾。吉祥而逝。
壬申七年。
克勤復來東山參祖徹悟為侍者慧勤繼至留掌翰。
勤彭州駱氏子。兒時日記千言。偶游寺中。見佛書。三複悵然。如獲舊物。曰予殆過去沙門也。即去家祝髮。授楞嚴。俄得病瀕死。嘆曰。諸佛涅槃正路。不在文句中。吾欲以聲求色見。宜其無以死也。遂棄去。徒步出蜀。謁玉泉皓。金鑾信。大溈喆。黃龍心。僉指為法器。最後見祖。祖嘗曰。諸方參得底禪。如琉璃瓶子相似。愛護不捨。第不莫教老僧見。將鐵錘一擊。定碎也。祖一日問。有句無句。如藤倚樹。汝作么生會。勤便喝。或下語。盡其機用。祖皆不諾。祖曰。須是情識淨盡。計較都忘處會。勤便於無計較處。胡言漢語。總不契祖意。勤謂強移換人。出不遜語。忿然而去。祖曰。待你著一頓熱病打時。方思量我在。到金山。傷寒困極。以平日見處試之。無得力者。追繹祖言。乃自誓曰。我病稍間。即歸五祖。祖一見喜曰。汝復來耶。即令參堂。便入侍者寮。勤一日問祖曰。二祖云覓心了不可得。畢竟如何。曰汝須自參始得。這些好處。別人為汝著力不得。後半月。
【現代漢語翻譯】 現代漢語譯本： 拾取后得到了舍利（Śarīra，佛教徒尊敬的聖物）。又在睡覺和起床的地方發現了舍利。將要示寂（涅槃，佛教術語，指死亡）時，進入方圓庵，靜坐，停止說話，斷絕飲食。告訴參寥道潛說：『我的凈業（指修行）將要完成，如果七天內沒有障礙，我的願望就實現了。』七天後寫下偈（偈頌，佛教詩歌）給眾人看，吉祥地逝世。
壬申七年（1152年）。
克勤再次來到東山參拜祖（五祖法演）並擔任侍者，慧勤隨後也來到，留在那裡掌管文書。
慧勤是彭州駱氏的兒子，小時候每天能寫千字的文章。偶然在寺廟中游玩，看到佛經，反覆閱讀，感到悵然若失，好像找到了舊物一樣，說：『我大概是過去的出家人吧。』於是離開家剃度出家，學習《楞嚴經》。不久得了重病，瀕臨死亡，嘆息說：『諸佛涅槃（Nirvāṇa，佛教術語，指解脫）的正路，不在文字語句中。我想要通過聲音來尋求色相，難怪要死了。』於是放棄了以前的學習，徒步走出四川，拜訪了玉泉皓、金鑾信、大溈喆、黃龍心，他們都認為他是可以造就的法器。最後拜見了祖（五祖法演）。祖（五祖法演）曾經說過：『各處參禪得來的禪，就像琉璃瓶子一樣，愛護不捨得放下。只是不要讓老僧我看見，我會用鐵錘一擊，肯定會打碎它。』祖（五祖法演）有一天問：『有句無句，如藤倚樹，你作何理解？』慧勤便大喝一聲，或者說些話，用盡他的機鋒。祖（五祖法演）都不認可。祖（五祖法演）說：『必須是情識完全乾凈，計較全都忘記的地方才能體會。』慧勤便在沒有計較的地方，胡言亂語，總是不符合祖（五祖法演）的意圖。慧勤認為祖（五祖法演）是強行改變人，說出不遜的話，憤怒地離開了。祖（五祖法演）說：『等你得一場大病的時候，才會想起我。』到了金山，得了傷寒，非常難受，用平時所學的來驗證，沒有能幫上忙的。回想起祖（五祖法演）的話，於是自己發誓說：『我病稍微好一點，就回五祖那裡。』祖（五祖法演）一見他就高興地說：『你又回來了嗎？』就讓他到禪堂參禪，然後進入侍者寮。慧勤有一天問祖（五祖法演）說：『二祖（慧可）說覓心了不可得，到底是怎麼回事？』祖（五祖法演）說：『你必須自己參悟才能明白，這些好處，別人無法替你出力。』半個月后，
【English Translation】 English version: He picked them up and obtained Śarīra (relics, objects of veneration in Buddhism). He also found Śarīra where he slept and got up. When he was about to enter Parinirvana (Nirvāṇa, Buddhist term for death), he entered Fangyuan Hermitage, sat in meditation, stopped speaking, and abstained from food and drink. He told Canliao Daoqian, 'My pure karma (referring to practice) is about to be completed. If there are no obstacles in seven days, my wish will be fulfilled.' After seven days, he wrote a verse (Gatha, Buddhist poem) for the public and passed away auspiciously.
In the seventh year of Renshen (1152 AD).
Keqin came to Dongshan again to visit Ancestor (Fifth Patriarch Fayan) and served as an attendant. Huaiqin also arrived later and stayed to manage the documents.
Huiqin was the son of the Luo family in Pengzhou. As a child, he could write a thousand words a day. He happened to visit a temple and saw Buddhist scriptures. He read them repeatedly and felt lost, as if he had found something old. He said, 'I am probably a former monk.' So he left home, had his head shaved, and studied the Śūraṅgama Sūtra. Soon he became seriously ill and was on the verge of death. He sighed, 'The right path to the Nirvāṇa (Nirvāṇa, Buddhist term for liberation) of all Buddhas is not in words and sentences. I want to seek form through sound, no wonder I am going to die.' So he gave up his previous studies and walked out of Sichuan, visiting Yuquan Hao, Jinluan Xin, Dawei Zhe, and Huanglong Xin, who all considered him a promising vessel of Dharma. Finally, he met Ancestor (Fifth Patriarch Fayan). Ancestor (Fifth Patriarch Fayan) once said, 'The Chan obtained from various places is like a glass bottle, cherished and unwilling to let go. Just don't let this old monk see it, I will smash it with a hammer, it will definitely be broken.' One day, Ancestor (Fifth Patriarch Fayan) asked, 'With or without a phrase, like a vine leaning on a tree, how do you understand it?' Huaiqin shouted loudly, or said something, using all his wit. Ancestor (Fifth Patriarch Fayan) did not approve. Ancestor (Fifth Patriarch Fayan) said, 'It must be understood in a place where emotions and knowledge are completely clean and calculations are all forgotten.' Huaiqin then spoke nonsense in a place without calculations, which did not meet the intention of Ancestor (Fifth Patriarch Fayan). Huaiqin thought that Ancestor (Fifth Patriarch Fayan) was forcibly changing people, and said disrespectful words, and left angrily. Ancestor (Fifth Patriarch Fayan) said, 'When you get a serious illness, you will think of me.' When he arrived at Jinshan, he suffered from typhoid fever and was very uncomfortable. He tried to verify it with what he had learned, but it was of no help. Recalling the words of Ancestor (Fifth Patriarch Fayan), he vowed to himself, 'When my illness gets a little better, I will return to the Fifth Patriarch.' Ancestor (Fifth Patriarch Fayan) was happy to see him and said, 'Are you back again?' He was asked to participate in Chan in the meditation hall, and then entered the attendant's room. One day, Huaiqin asked Ancestor (Fifth Patriarch Fayan), 'The Second Patriarch (Huike) said that seeking the mind is impossible to obtain, what is going on?' Ancestor (Fifth Patriarch Fayan) said, 'You must understand it yourself, others cannot help you with these benefits.' Half a month later,
會陳提刑詣祖問道。祖曰。提刑少年。曾讀小艷詩否。有兩句。頗相近。頻呼小玉元無事。只要檀郎認得聲。提刑應諾諾。祖曰。且仔細。勤適自外歸。侍立次問曰。聞和尚舉小艷詩。提刑會否。曰他只認得聲。曰。祇要檀郎認得聲。他既認得聲。為甚卻不是。曰如何是祖師西來意。庭前柏樹子聻。勤忽契悟。遽出。見雞飛上闌干。鼓翅而鳴。復自謂曰。此豈不是聲。遂袖香入室。通在得。呈偈曰。金鴨香銷錦繡幃。筌歌叢里醉扶歸。少年一段風流事。只許佳人獨自知。祖曰。佛祖大事。非小根劣品所能造詣。吾助汝喜。祖乃遍謂山中耆舊曰。我侍者參得禪也。自此所至。推為上首。一日請益臨濟四賓主怎生。祖曰。也祇是個程限。是甚麼閑事。又云。我這裡卻似馬前相撲。倒便休。勤舒州汪氏子。丱歲得度。每以惟此一事實。餘二則非真。味之有省。乃遍參名宿。往來祖之門有年。恚祖不為印據。與克勤相繼而去。及勤還侍祖。得徹證。而勤忽至。意欲他往。勤勉令掛搭。且曰。某與兄相別月餘。比舊相見時如何。曰。我所疑者此也。遂參堂。一日聞祖舉僧問趙州如何是和尚家風。州曰。老僧耳聾。高聲問將來。僧再問。州曰。你問我家風。我卻識汝家風了也。勤即大豁所疑。曰乞和尚指示極則。祖曰。森羅及萬象
【現代漢語翻譯】 現代漢語譯本： 會陳提刑去拜訪圓悟克勤禪師問道。圓悟克勤禪師說：『提刑你還年輕，曾經讀過那些描寫男女愛情的小艷詩嗎？其中有兩句，和禪理頗為相近：『頻呼小玉元無事，只要檀郎認得聲。』（意思是：『（女子）不停地呼喚小玉，其實並沒有什麼事，只是要情郎能夠認出自己的聲音。』）』陳提刑連聲應是。 圓悟克勤禪師說：『你且仔細體會。』 不久，勤適從外面回來，站在一旁侍候，問道：『聽說和尚您舉了小艷詩，提刑領會了嗎？』 圓悟克勤禪師說：『他只認得聲。』 勤適說：『「祇要檀郎認得聲」，他既然認得聲，為什麼卻又不對呢？』 圓悟克勤禪師說：『如何是祖師西來意？庭前柏樹子聻？』（意思是：『什麼是達摩祖師從西天來到東土的真意？就是庭院前的柏樹啊。』） 勤適忽然領悟，急忙跑出去，看見雞飛上欄桿，拍打翅膀鳴叫，又自言自語地說：『這難道不是聲嗎？』於是將香藏在袖子里進入禪房，將自己所悟到的呈給圓悟克勤禪師，呈上的偈語是：『金鴨香銷錦繡幃，筌歌叢里醉扶歸。少年一段風流事，只許佳人獨自知。』（意思是：『金鴨香爐里的香已經燃盡，華麗的錦繡帷帳低垂，在歌舞人群中喝醉了被攙扶著回家。年少時那段風流韻事，只允許佳人獨自知曉。』） 圓悟克勤禪師說：『佛祖的大事，不是小根器、劣等資質的人所能達到的。我為你感到高興。』圓悟克勤禪師於是遍告山中的老人們說：『我的侍者勤適參透了禪。』從此以後，勤適所到之處，都被推舉為上座。 有一天，勤適請教圓悟克勤禪師臨濟宗的四賓主（指臨濟宗對事物認識的四種方式）是怎麼回事。圓悟克勤禪師說：『也只是一個過程和界限罷了，算是什麼要緊的事。』又說：『我這裡卻像是馬前相撲，倒下就算完。』 勤適是舒州汪氏的兒子，年少時就出家了，常常認為只有成佛這件事是真實的，其餘的都是虛妄的，仔細體會其中的道理，有所領悟，於是遍訪名師，在圓悟克勤禪師門下多年，惱恨圓悟克勤禪師不為他印證。與克勤相繼離開。等到勤適回來侍奉圓悟克勤禪師，得到了徹底的證悟。而克勤忽然來到，想要去別的地方。勤適勉勵他留下來掛單，並且說：『我和兄長分別一個多月，和以前相見時相比如何？』克勤說：『我所疑惑的就是這個。』於是去參禪。 有一天，聽到圓悟克勤禪師舉僧人問趙州禪師『如何是和尚家風？』（意思是：『什麼是禪師您的家風？』）趙州禪師說：『老僧耳聾，高聲問將來。』僧人再次問，趙州禪師說：『你問我家風，我卻識汝家風了也。』（意思是：『你問我的家風，我卻已經認識你的家風了。』）勤適立刻徹底明白了自己所疑惑的，說：『乞求和尚指示極則。』（意思是：『請禪師您指示最高的真理。』）圓悟克勤禪師說：『森羅及萬象。』（意思是：『宇宙萬物。』）
【English Translation】 English version: When Executive Officer Chen visited Zen Master Yuanwu Keqin (1063-1135) to inquire about the Way, Zen Master Yuanwu said, 'Executive Officer, you are young. Have you ever read those erotic poems describing love between men and women? There are two lines that are quite similar to the principles of Zen: 『Frequently calling Xiaoyu, there is actually nothing to do, just wanting the beloved to recognize the voice.』 (Meaning: 『(The woman) keeps calling Xiaoyu, but there is actually nothing to do, just wanting the lover to recognize her voice.』)' Executive Officer Chen repeatedly agreed. Zen Master Yuanwu said, 'You should carefully understand it.' Soon, Qin Shi returned from outside and stood by, serving him. He asked, 'I heard that you mentioned erotic poems, did the Executive Officer understand it?' Zen Master Yuanwu said, 'He only recognizes the voice.' Qin Shi said, '「Just wanting the beloved to recognize the voice,」 since he recognizes the voice, why is it still not right?' Zen Master Yuanwu said, 'What is the meaning of the Patriarch's coming from the West? The cypress tree in front of the courtyard?' (Meaning: 'What is the true meaning of Bodhidharma's coming from the West to the East? It is the cypress tree in the courtyard.') Qin Shi suddenly realized, hurriedly ran out, saw a chicken flying onto the railing, flapping its wings and crowing, and said to himself, 'Isn't this the voice?' So he hid the incense in his sleeve and entered the meditation room, presenting what he had realized to Zen Master Yuanwu. The verse he presented was: 'The golden duck incense has burned out in the embroidered curtain, drunk and helped home from the crowd of songs. The romantic affair of youth, only allowed the beauty to know alone.' (Meaning: 'The incense in the golden duck incense burner has burned out, the gorgeous embroidered curtains hang low, drunk and helped home from the crowd of songs and dances. The romantic affair of youth, only allowed the beauty to know alone.') Zen Master Yuanwu said, 'The great matter of the Buddha is not something that people with small roots and inferior qualities can achieve. I am happy for you.' Zen Master Yuanwu then told the elders in the mountain, 'My attendant Qin Shi has penetrated Zen.' From then on, wherever Qin Shi went, he was promoted to the top seat. One day, Qin Shi asked Zen Master Yuanwu what the Four Hosts and Guests of the Linji School (referring to the four ways of understanding things in the Linji School) were all about. Zen Master Yuanwu said, 'It's just a process and a limit, what's the important thing?' He also said, 'Here, it's like wrestling in front of a horse, falling is the end.' Qin Shi was the son of the Wang family in Shuzhou. He became a monk at a young age and often thought that only the matter of becoming a Buddha was real, and the rest were false. He carefully understood the principles and had some understanding, so he visited famous teachers everywhere. He stayed under Zen Master Yuanwu for many years, resenting that Zen Master Yuanwu did not certify him. He and Keqin left one after another. When Qin Shi returned to serve Zen Master Yuanwu, he attained thorough enlightenment. And Keqin suddenly came, wanting to go elsewhere. Qin Shi encouraged him to stay and hang his robe, and said, 'I have been separated from my brother for more than a month, how is it compared to when we met before?' Keqin said, 'What I doubt is this.' So he went to practice Zen. One day, he heard Zen Master Yuanwu mention a monk asking Zen Master Zhaozhou, 'What is the family style of the monk?' (Meaning: 'What is your family style, Zen Master?') Zen Master Zhaozhou said, 'The old monk is deaf, ask loudly.' The monk asked again, and Zen Master Zhaozhou said, 'You ask about my family style, but I already know your family style.' (Meaning: 'You ask about my family style, but I already know your family style.') Qin Shi immediately understood what he had doubted and said, 'I beg the monk to indicate the ultimate.' (Meaning: 'Please, Zen Master, indicate the highest truth.') Zen Master Yuanwu said, 'The myriad phenomena and all things.' (Meaning: 'The universe and all things.')
一法之所印。勤展拜。祖令掌翰墨。
凈慈本應詔住法雲賜號大通。
石塔戒受蘇軾疏請。
戒嗣慧林沖。住揚州石塔。時軾知揚州。戒告退。軾率僚佐同至石塔。令擊鼓集眾。袖中出疏。使晁無咎讀之。曰。大士何曾說法。誰作金毛之聲。眾生各自開堂。何關石塔之事。去無作相。住亦隨緣。惟戒公長老。開不二門。施無盡藏。念西湖之久別。亦是偶然。為東坡而少留。無不可者。一時稽首。重聽白椎。渡口船回。依舊雲山之色。秋來雨過。一新鐘鼓之音。戒乃重住石塔。
癸酉八年。
芙蓉祖自太陽遷大洪。
祖自太陽遷隋州大洪。勸請皆一時名公卿。洞上宗風。大振西北。
禪師浮山下凈因凈照道臻寂。
臻性靜退。似不能言。奉身甚約。一布裙二十年不易。居都城。頹然不出戶。三十年如一日。無所嗜好。雪方丈之西壁。請文與可掃墨竹。曰吾使遊人見之。心目清涼。此君可代我說法耳。時上唸佛法之淆。憫名相之弊。即相國寺為慧林智海二剎。凡主法必自臻擇之。八月十七日。語門人曰。吾更三日行矣。及期沐浴說偈。跏趺而寂。壽八十。
甲戌紹聖元年。
清遠還東山典謁領悟。
遠參歸宗文不契。乃至蔣山。邂逅惟清。謂曰。比
【現代漢語翻譯】 現代漢語譯本 『一法之所印』：勤奮地展開拜讀。祖師的命令掌管翰墨。
凈慈本（Jingci Ben）應詔住持法雲寺，被賜予『大通』的稱號。
石塔戒（Shita Jie）接受蘇軾（Su Shi）的奏疏請求。
戒（Jie）繼承慧林沖（Hui Lin Chong）的法嗣，住持揚州石塔寺。當時蘇軾（Su Shi）任知揚州。戒（Jie）告退。蘇軾（Su Shi）率領僚佐一同來到石塔寺，命人擊鼓召集眾人，從袖中拿出奏疏，讓晁無咎（Chao Wujiu）宣讀。奏疏中說：『大士何曾說法，誰作金毛之聲？眾生各自開堂，何關石塔之事。去無作相，住亦隨緣。惟戒公長老，開不二門，施無盡藏。念西湖之久別，亦是偶然。為東坡而少留，無不可者。』一時眾人稽首。重新聽聞白椎之聲。渡口的船隻返回，依舊是雲山之色。秋來雨過，煥然一新的鐘鼓之音。戒（Jie）於是重新住持石塔寺。
癸酉八年（1093年）。
芙蓉祖（Furong Zu）從太陽寺遷往大洪寺。
祖（Zu）從太陽寺遷往隋州大洪寺，勸請的都是當時的名公卿。洞上宗風，大大振興西北。
禪師浮山（Fushan）下的凈因凈照道臻（Jingyin Jingzhao Daozhen）寂滅。
臻（Zhen）天性安靜退隱，似乎不善言辭。奉養自身非常節儉，一件布裙穿了二十年也不更換。居住在都城，頹然不出門，三十年如一日，沒有什麼嗜好。粉刷方丈的西墻，請文與可（Wen Yu Ke）畫墨竹。說：『我讓遊人看見它，心目清涼。此君可以代替我說法啊。』當時皇上感念佛法的淆亂，憐憫名相的弊端，就在相國寺設立慧林智海二寺。凡是主持佛法的人，必定由臻（Zhen）來選擇。八月十七日，告訴門人說：『我再過三天就要走了。』到了那天沐浴后說偈，結跏趺坐而寂滅。享年八十歲。
甲戌紹聖元年（1094年）。
清遠（Qingyuan）返回東山，典謁領悟。
遠（Yuan）參訪歸宗（Guizong），但並不契合。到了蔣山（Jiangshan），偶然遇到惟清（Weiqing），惟清（Weiqing）說：
【English Translation】 English version 'The place where the one dharma is sealed': Diligently unfold and prostrate. The ancestral command governs calligraphy and painting.
Jingci Ben (Jingci Ben) was summoned to reside at Fayun Temple and was granted the title 'Datong'.
Shita Jie (Shita Jie) accepted Su Shi's (Su Shi) memorial request.
Jie (Jie) succeeded Huilin Chong (Hui Lin Chong) as his Dharma heir and resided at Shita Temple in Yangzhou. At that time, Su Shi (Su Shi) was the prefect of Yangzhou. Jie (Jie) requested to retire. Su Shi (Su Shi) led his officials to Shita Temple, ordered the drums to be beaten to gather the crowd, took out a memorial from his sleeve, and had Chao Wujiu (Chao Wujiu) read it. The memorial said: 'When has the great being ever preached the Dharma? Who makes the sound of golden fur? Sentient beings each open their own halls; what does it have to do with the affairs of Shita Temple? Leaving is without attachment, and residing is according to conditions. Only Elder Jie (Jie) opens the gate of non-duality and bestows inexhaustible treasures. Thinking of the long separation from West Lake is also accidental. Staying a little longer for the sake of Dongpo is not impossible.' At that moment, everyone bowed their heads. They listened again to the sound of the white mallet. The boats at the ferry returned, and the colors of the clouds and mountains remained the same. After the autumn rains, the sound of the bells and drums was renewed. Jie (Jie) then resumed his residence at Shita Temple.
The eighth year of Guiyou (1093).
Furong Zu (Furong Zu) moved from Taiyang Temple to Dahong Temple.
Zu (Zu) moved from Taiyang Temple to Dahong Temple in Suizhou. Those who urged him to come were all famous officials of the time. The Dongshan lineage greatly revitalized the Northwest.
Chan Master Jingyin Jingzhao Daozhen (Jingyin Jingzhao Daozhen) under Fushan (Fushan) entered stillness.
Zhen (Zhen) was naturally quiet and reclusive, and seemed to be inarticulate. He was very frugal in his personal life, wearing the same cloth skirt for twenty years without changing it. Living in the capital, he remained withdrawn and did not leave his house, as if thirty years were like a single day, and he had no hobbies. He whitewashed the west wall of his abbot's room and asked Wen Yu Ke (Wen Yu Ke) to paint ink bamboo. He said, 'I let the visitors see it, and their minds and eyes are refreshed. This gentleman can preach the Dharma in my place.' At that time, the emperor was concerned about the confusion of the Buddha-dharma and lamented the abuses of terminology. He established the two temples of Huilin and Zhihai in Xiangguo Temple. Whoever presided over the Dharma must be chosen by Zhen (Zhen). On the seventeenth day of the eighth month, he told his disciples, 'I will depart in three days.' When the time came, he bathed, recited a verse, and sat in the lotus position and entered stillness. He lived to be eighty years old.
The first year of Jiasu Shaosheng (1094).
Qingyuan (Qingyuan) returned to Dongshan and understood the meaning of the audience.
Yuan (Yuan) visited Guizong (Guizong), but they did not agree. When he arrived at Jiangshan (Jiangshan), he happened to meet Weiqing (Weiqing), who said:
見都下一尊宿語句。似有緣。清曰。演公天下第一宗師。何故舍而事遠遊耶。所謂有緣者。蓋知解之師。與公初心相應耳。遠然之。逾年還海會。祖令看殺父殺母。佛前懺悔。殺佛殺祖。向甚處懺悔。雲門云露。這公案。後命典謁。適寒夜孤坐。撥爐見火一豆許。恍然自喜曰。深深撥。有些子。平生事。只如此。遽起閱幾上傳燈錄。至破灶墮因緣。忽大悟。作偈曰。刁刁林鳥啼。披衣終夜坐。撥火悟平生。窮神歸破墮。事皎人自迷。曲淡誰能和。念之永不忘。門開少人過。克勤因詣其寮。舉青林搬柴話驗之。且謂古今無人出得。你如何會。曰也有甚難。曰只如他道鐵輪天子寰中旨。意作么生。曰我道帝釋宮中放赦書。勤退語人曰。且喜遠兄便有活人句也。
大溈喆領詔住智海。
京師士大夫想見風裁。叢林以喆靜退畏鬧。不敢必其來。喆受詔欣然。俱數衲子至。解包之日。傾都來觀。至謂一佛出世。院窄而僧日增。無以容。則相枕地臥。有請限之者。喆曰。僧。佛祖所自出。厭僧。厭佛祖也。安有名為傳法而厭佛祖乎。安得不祥之語哉。
禪師普聰住投子。
聰得法靈巖本。住投子時。年八十餘。有監寺者。一夕為盜所殺。副寺白聰。聰曰。我已知其人矣。副寺聞官而吏至。聰如前語。吏喆
【現代漢語翻譯】 現代漢語譯本： 見到都下一位尊宿的語句，似乎與自己有緣。清禪師說：『演公（指大慧宗杲，1089-1163）是天下第一宗師，為什麼捨棄他而去追隨遠遊呢？』所謂有緣，大概是指知解之師，與你的初心相應罷了。遠禪師認可了他的說法。過了一年，回到海會寺，祖師（指大慧宗杲）令他參看『殺父殺母，佛前懺悔；殺佛殺祖，向甚處懺悔』的公案。雲門文偃（864-949）也說過類似的話。後來，遠禪師被任命為典謁。一次寒冷的夜晚，他獨自靜坐，撥弄爐灰，看到一小點火星，忽然高興地說：『深深撥弄，有些東西了。我平生所做的事，只不過如此而已。』於是起身翻閱幾案上的《傳燈錄》，看到破灶墮的因緣，忽然大悟。作偈說：『刁刁林鳥啼，披衣終夜坐。撥火悟平生，窮神歸破墮。事皎人自迷，曲淡誰能和。念之永不忘，門開少人過。』克勤禪師（圓悟克勤，1063-1135）因此到他的寮房，舉青林搬柴的話來驗證他，並且說古今無人能夠超出這個話頭，你是如何理解的？遠禪師說：『這有什麼難的。』克勤禪師問：『比如他說鐵輪天子寰中旨，意作么生？』遠禪師說：『我道帝釋宮中放赦書。』克勤禪師退出來對人說：『可喜遠兄便有活人句也。』
大溈喆禪師奉詔住持智海寺。
京城的士大夫們想見他的風采，叢林中人認為喆禪師喜歡清靜退隱，害怕喧鬧，不敢肯定他會來。喆禪師接受詔令后很高興，帶著幾位衲子一同前往。解包的那天，全城的人都來觀看，甚至說像一尊佛出世一樣。寺院狹窄，僧人卻日益增多，沒有地方容納，就互相枕著對方的身體躺臥。有人請求限制僧人的數量，喆禪師說：『僧人是佛祖所出自的地方，厭惡僧人，就是厭惡佛祖。怎麼能有名為傳法而厭惡佛祖的呢？這會帶來不祥的。』
普聰禪師住持投子寺。
普聰禪師得法于靈巖本禪師，住持投子寺時，已經八十多歲了。有一位監寺，一天晚上被盜賊所殺。副寺稟告普聰禪師，普聰禪師說：『我已經知道是誰做的了。』副寺稟告了官府，官吏來到，普聰禪師像之前一樣說了同樣的話，官吏感到驚異。
【English Translation】 English version: Having seen the words of a venerable monk in the capital, it seemed to resonate with him. Chan Master Qing said, 'Master Yan (referring to Dahui Zonggao, 1089-1163) is the foremost master in the world, why abandon him to pursue distant travels?' What is meant by 'resonating' probably refers to a teacher of intellectual understanding who corresponds with your initial aspiration. Chan Master Yuan agreed with his words. After a year, he returned to Haihui Temple, where the patriarch (referring to Dahui Zonggao) instructed him to contemplate the public case of 'Killing father and mother, repenting before the Buddha; killing Buddha and patriarch, where to repent?' Yunmen Wenyan (864-949) also said something similar. Later, Chan Master Yuan was appointed as a ceremonial attendant. One cold night, he sat alone in meditation, stirring the ashes in the stove, and seeing a small spark of fire, he suddenly rejoiced and said, 'Stirring deeply, there is something there. What I have done in my life is just this.' Then he got up and read the Transmission of the Lamp on the desk, and when he saw the story of the broken stove, he suddenly had a great enlightenment. He composed a verse saying: 'The chattering forest birds cry, I put on my clothes and sit all night. Stirring the fire, I realize my life, Exhausting my spirit, I return to the broken stove. Matters are clear, but people are deluded, The tune is faint, who can harmonize? Remembering it forever, The door is open, but few pass through.' Chan Master Keqin (Yuanwu Keqin, 1063-1135) therefore went to his room and used the story of Qinglin carrying firewood to test him, and said that no one in ancient or modern times could surpass this topic, how do you understand it? Chan Master Yuan said, 'What's so difficult about that?' Chan Master Keqin asked, 'For example, he said, 'The iron-wheeled monarch's decree throughout the realm, what does it mean?'' Chan Master Yuan said, 'I say, 'An amnesty is issued from the palace of Emperor Shitian.'' Chan Master Keqin retreated and said to others, 'It is gratifying that Brother Yuan has a living phrase.'
Chan Master Dawei Zhe received an imperial decree to reside at Zhihai Temple.
The scholars and officials of the capital wanted to see his demeanor, but the people in the monastic community thought that Chan Master Zhe liked quiet seclusion and feared noise, and were not sure if he would come. Chan Master Zhe was very happy to accept the imperial decree and went with several monks. On the day of unpacking, people from all over the city came to watch, and even said it was like a Buddha appearing in the world. The temple was narrow, but the number of monks increased day by day, and there was no place to accommodate them, so they lay down, pillowing each other's bodies. Some people requested to limit the number of monks, but Chan Master Zhe said, 'Monks are where the Buddhas and patriarchs come from. To dislike monks is to dislike Buddhas and patriarchs. How can one claim to be transmitting the Dharma while disliking Buddhas and patriarchs? This will bring misfortune.'
Chan Master Pucong resided at Touzi Temple.
Chan Master Pucong received the Dharma from Chan Master Lingyan Ben. When he resided at Touzi Temple, he was already over eighty years old. One night, a supervisor of the temple was killed by a thief. The deputy supervisor reported to Chan Master Pucong, who said, 'I already know who did it.' The deputy supervisor reported to the government, and the officials came. Chan Master Pucong said the same thing as before, which surprised the officials.
之。聰曰。殺監寺者老僧也。吏即以聰繫獄。聰無異詞。楊杰為憲。按部至州境。夜夢神人云。此州有肉身菩薩。枉坐縲紲中。杰訪問聰事。釋之。后十年。有行者患迦摩羅疾。而自首云。昔日殺監寺者。我也。
禪師元靜居東山南堂。
靜遍參名宿。無當意者。聞祖機峻。欲抑之。遂謁祖。茫然溟涬莫之測。退參。歷三載。入室徴詰。不契。乃曳杖渡江。適大水泛漲。因留四祖。儕輩挽歸。又二年。祖方許可。嘗商略古今。執靜手曰。得汝說。須吾舉。得汝舉。須吾說。今而後佛祖秘要。諸方關鍵。無逃子掌握矣。遂創南堂居之。
禪師黃龍下香城景福順寂。
順西蜀人。得法黃龍南。然緣薄。所居皆遠方小剎。學者過其門莫能識。順亦超然自樂。視世境如飛埃過目。壽八十餘。坐脫于香城山。
乙亥二年。
禪師克勤為第一座。
三佛侍祖於一亭上夜話。及歸燈已滅。祖于暗中曰。各人下一轉語。佛鑒曰。綵鳳舞丹霄。佛眼曰。鐵蛇橫古路。佛果曰。看腳下。祖曰。滅吾宗者克勤耳。又一日相謂曰。老和尚祇是干爆爆地。往往說心說性不得。因請益佛身無為。不墮諸數。祖曰。譬如清凈摩尼寶珠。映於五色。五色是數。摩尼是佛身。圓悟謂二老曰。他大段會說。我輩
【現代漢語翻譯】 之。聰說：『殺監寺的是老僧。』官吏就把聰關進監獄。聰沒有異議。楊杰擔任憲官，巡視到州境。夜裡夢見神人說：『這個州有肉身菩薩，被冤枉地關在牢獄中。』楊杰查問聰的事情，釋放了他。後來十年，有個行者得了迦摩羅疾（一種疾病），來自首說：『以前殺監寺的人，是我。』
禪師元靜住在東山南堂。
元靜遍訪名師，沒有遇到合意的。聽說祖師（指黃龍慧南禪師）的機鋒峻峭，想要挫其銳氣，於是去拜見祖師。但感到茫然深邃，無法測度。退回後繼續參禪，歷時三年，進入內室接受考問，仍然不契合。於是拄著枴杖渡江。恰逢大水氾濫，因此留在四祖寺。同伴們把他拉了回來。又過了兩年，祖師才認可了他。曾經一起商討古今，祖師握著元靜的手說：『你擅長說，需要我來提舉；你擅長提舉，需要我來說。從今以後，佛祖的秘密要訣，各處的關鍵所在，都逃不出你的掌握了。』於是建立南堂居住。
禪師黃龍下香城景福順寂。
順是西蜀人，從黃龍南禪師處得法。然而因緣淺薄，所居住的地方都是偏遠的小寺廟。學者經過他的門前也不能認出他。順也超然自樂，看待世俗的境遇如同飛塵過眼。享年八十多歲，在香城山坐化。
乙亥二年（1155年）。
禪師克勤擔任第一座。
三佛（佛鑒、佛眼、佛果）在亭子上侍奉祖師，晚上談話。等到回去的時候燈已經滅了。祖師在黑暗中說：『每個人下一句轉語。』佛鑒說：『綵鳳舞丹霄。』佛眼說：『鐵蛇橫古路。』佛果說：『看腳下。』祖師說：『滅我宗門的，是克勤啊。』又有一天，相互議論說：『老和尚只是乾巴巴的，常常說心說性說不明白。』於是請教佛身無為，不落入諸數。祖師說：『譬如清凈摩尼寶珠（如意寶珠），映照五色，五色是數，摩尼是佛身。』圓悟（克勤）對二老說：『他很會說，我們這些人』
【English Translation】 Cong said, 'The one who killed the superintendent was an old monk.' The officials immediately imprisoned Cong, who offered no objection. Yang Jie, serving as an inspector, arrived in the prefecture. That night, he dreamt of a divine being who said, 'In this prefecture, there is a living bodhisattva wrongly imprisoned.' Yang Jie inquired about Cong's case and released him. Ten years later, a traveler suffering from Kāmala disease (a type of illness) confessed, saying, 'I am the one who killed the superintendent long ago.'
Chan Master Yuanjing resided at Nantang of Dongshan.
Yuanjing widely visited renowned masters but found none to his liking. Hearing of Zushi's (referring to Chan Master Huanglong Huinan) sharp and stern teachings, he intended to subdue him. Thus, he went to pay respects to Zushi, but felt lost and unfathomable, unable to comprehend. He retreated and continued to practice Chan for three years, entering the inner chamber for questioning, yet still did not attain enlightenment. Consequently, he crossed the river with his staff. It happened to be a time of great flooding, so he stayed at the Fourth Ancestor Temple. His companions pulled him back. After another two years, Zushi finally acknowledged him. They once discussed ancient and modern matters together, and Zushi held Yuanjing's hand, saying, 'You are skilled at speaking, and I need to raise the topic; you are skilled at raising the topic, and I need to speak. From now on, the secret essentials of the Buddhas and patriarchs, and the key points of all directions, will not escape your grasp.' Thereupon, he established Nantang to reside in.
Chan Master Jingfu Shun of Xiangcheng under Huanglong passed away in stillness.
Shun was a native of Western Shu, who obtained the Dharma from Chan Master Huanglong Nan. However, his karmic connections were thin, and he resided in remote, small temples. Scholars passing by his door could not recognize him. Shun also enjoyed himself in transcendence, viewing worldly circumstances as fleeting dust before his eyes. He lived over eighty years and passed away peacefully while seated on Xiangcheng Mountain.
In the second year of Yihai (1155 AD).
Chan Master Keqin assumed the position of First Seat.
The Three Buddhas (Fojian, Foyan, Foguo) were attending to the Patriarch in a pavilion, conversing at night. When they were about to return, the lamp had already gone out. The Patriarch said in the darkness, 'Each of you give a turning phrase.' Fojian said, 'The colorful phoenix dances in the crimson sky.' Foyan said, 'The iron snake lies across the ancient road.' Foguo said, 'Watch your step.' The Patriarch said, 'The one who will destroy my lineage is Keqin.' Another day, they discussed among themselves, saying, 'The old monk is just dry and bland, often speaking about mind and nature without clarity.' Thereupon, they inquired about the Buddha-body being unconditioned and not falling into numbers. The Patriarch said, 'It is like a pure Mani jewel (wish-fulfilling jewel), reflecting five colors. The five colors are numbers, and the Mani is the Buddha-body.' Yuanwu (Keqin) said to the two elders, 'He is very good at speaking, we people'
說時費多少工夫。他祇一兩句便了。分明是個老大蟲。祖聞之。乃曰。若說心說性。便是惡口。又曰。貓有歃血之功。虎有起尸之德。所謂驅耕夫之牛。奪饑人之食。若不如是。儘是弄泥團漢。開聖覺初參長蘆夫鐵腳。久無所得。聞祖法道。徑造席下。一日室中問云。釋迦彌勒。猶是他奴。且道他是阿誰。覺云。胡張三。黑李四。祖然其語。舉似勤座元。勤云。好則好。恐未實。不可放過。更于言下搜看。次日入室。垂問如前。覺云。昨日向和尚道了。祖云。道甚麼。覺云。胡張三。黑李四。祖云。不是不是。覺云。和尚為甚昨日道是。祖云。昨日是。今日不是。覺于言下大悟。覺后出世住開聖。見長蘆法席太盛。乃嗣夫不原所得。拈香時忽覺胸前如搗。遂于痛處發癰成竅。以乳香作餅塞之。久而不愈。竟卒。
祥符蔭曰。宗門法喜之樂。無如三佛之於五祖。然皆從曲折頓挫中得之。蓋祖本色鉗椎。脫盡窠臼。而圓悟輩鏗鏘激揚。大雅元音。非同細響也。
禪師黃龍下云居元祐寂。
祐疾諸方死必塔者。曰山川有限。僧死無窮。他日塔將無所容。於是于開山宏覺塔之東。作卵塔曰。凡住持者。非生身不壞。火浴雨舍利者。皆以骨石填於此。其西又作卵塔曰。凡僧化皆以骨石填於此。謂之三塔。七月
【現代漢語翻譯】 現代漢語譯本： 說這些話要費多少工夫啊。他只用一兩句話就說完了，分明是個老手。祖（指禪宗的祖師）聽了之後說：『如果說心說性，那就是惡語。』又說：『貓有歃血的功勞，虎有使屍體起立的恩德。』 所謂奪走耕田人的牛，搶走飢餓人的食物。如果不是這樣，全都是玩泥巴的人。開聖覺禪師最初參訪長蘆夫鐵腳禪師，很久都沒有領悟。聽到祖師的佛法，直接到他座下。一天，在房間里問：『釋迦牟尼（Śākyamuni），彌勒（Maitreya），還是他的奴隸。那麼，他是誰？』 覺禪師說：『胡張三，黑李四。』 祖師認可了他的話，告訴了勤座元。勤座元說：『好是好，恐怕不實在，不可放過，要在言語下仔細搜尋。』 第二天入室，提出和之前一樣的問題。覺禪師說：『昨天已經向和尚說過了。』 祖師說：『說什麼？』 覺禪師說：『胡張三，黑李四。』 祖師說：『不是，不是。』 覺禪師說：『和尚為什麼昨天說是？』 祖師說：『昨天是，今天不是。』 覺禪師在言語下大悟。覺禪師開悟后出世住在開聖寺，見長蘆寺的法席太興盛，於是繼承夫鐵腳禪師，但始終沒有領悟。拈香時忽然覺得胸前像被搗一樣疼痛，於是在痛處發癰成瘡，用乳香做成餅塞住。很久都沒有痊癒，最終去世。
祥符蔭說：宗門法喜的快樂，沒有比得上三佛對於五祖。然而都是從曲折頓挫中得到的。大概祖師是本色鉗椎，脫盡窠臼，而圓悟等人鏗鏘激揚，是大雅元音，不同於細小的聲音。
禪師黃龍在云居元祐年間（1086-1094）寂滅。
祐禪師厭惡各處寺院僧人死後必定建塔的習俗，說：『山川有限，僧人死後無窮盡。將來建塔將無處容身。』 於是，在開山宏覺塔的東邊，建造卵塔說：『凡是住持，不是生身不壞，火化後有舍利的人，都用骨頭和石頭填在這裡。』 在卵塔的西邊又建造卵塔說：『凡是僧人去世，都用骨頭和石頭填在這裡。』 稱之為三塔。七月
【English Translation】 English version: How much effort it takes to say these words. He finished it in just one or two sentences, clearly he is an expert. Zu (referring to a Chan Buddhist patriarch) heard this and said, 'If you talk about mind and talk about nature, that is abusive language.' He also said, 'Cats have the merit of drinking blood in covenant, and tigers have the virtue of raising corpses.' So-called taking away the ox of the farmer and robbing the food of the hungry. If it is not like this, they are all people playing with mud. Chan Master Kaisheng Jue initially visited Chan Master Changlu Fu Tie Jiao, but for a long time he did not attain enlightenment. Hearing the Dharma of the Patriarch, he went directly to his seat. One day, in the room, he asked, 'Śākyamuni, Maitreya, are still his slaves. Then, who is he?' Chan Master Jue said, 'Hu Zhang San, Hei Li Si.' The Patriarch approved of his words and told them to Zuo Yuan Qin. Zuo Yuan Qin said, 'Good is good, but I am afraid it is not real, so don't let it go, and search carefully under the words.' The next day, he entered the room and asked the same question as before. Chan Master Jue said, 'I told the abbot yesterday.' The Patriarch said, 'What did you say?' Chan Master Jue said, 'Hu Zhang San, Hei Li Si.' The Patriarch said, 'No, no.' Chan Master Jue said, 'Why did the abbot say yes yesterday?' The Patriarch said, 'Yesterday was yes, today is no.' Chan Master Jue had a great enlightenment under the words. After enlightenment, Chan Master Jue went out into the world and lived in Kaisheng Temple. Seeing that the Dharma seat of Changlu Temple was too prosperous, he inherited Chan Master Fu Tie Jiao, but he never attained enlightenment. When offering incense, he suddenly felt a pain in his chest as if he was being pounded, so he developed a carbuncle and sore at the painful spot, and plugged it with frankincense cake. It did not heal for a long time, and eventually he passed away.
Xiangfu Yin said: The joy of Dharma in the Zen school is not as good as that of the Three Buddhas to the Fifth Patriarch. However, they are all obtained from twists and turns. Probably the Patriarch is a true-color clamp, completely free from stereotypes, and Yuanwu and others are sonorous and passionate, which is the original sound of elegance, not the same as small sounds.
Chan Master Huanglong passed away in Yunju during the Yuanyou period (1086-1094).
Chan Master You hated the custom of building pagodas for monks who died in various temples, saying: 'Mountains and rivers are limited, and the death of monks is endless. In the future, there will be no place to build pagodas.' Therefore, to the east of the Hongjue Pagoda on Kaisan, he built an egg-shaped pagoda, saying: 'All abbots, who are not born indestructible, and who have relics after cremation, are filled here with bones and stones.' To the west of the egg-shaped pagoda, another egg-shaped pagoda was built, saying: 'All monks who pass away are filled here with bones and stones.' It is called the Three Pagodas. July
七日夜。集眾說偈而化。世壽六十有六。坐四十有二夏。
禪師翠巖下智海真如慕喆寂。
喆凡驗學者。舉趙州洗缽話。上人如何會。僧擬對。喆以手托之曰歇去。自始至終。未嘗換機。十月初八無疾而化。
丙子三年。
歸宗文遷石門禪師慧洪從游悟旨。
文移居石門。衲子扣問。必瞑目危坐。見來學則往治蔬圃。時文準參隨已十餘年。謂同行曰。老漢無意法道乎。一日準舉杖決渠水濺衣。忽大悟。走敘其事。文詬曰。此乃敢爾藞苴耶。洪瑞州喻氏子。字覺范。少出家。日記數千言。十九試經得度。遊方謁歸宗文。及隨文遷石門。掌記室。文患其深聞之弊。每舉玄沙未徹語發其疑。凡有所對。文曰。汝又說道理耶。一日有客問文。洪上人蔘禪如何。曰也有到處。也有不到處。客退。洪不自安。即詣文求決所疑。文舉風穴頌曰。五白貓兒爪距𤢆。養來堂上絕蟲行。分明上樹安身法。切忌遺言許外甥。且作么生是安身法。洪便喝。文曰。這一喝也有到處。也有不到處。洪忽有省。及游東吳。寓杭州凈慈。以頌發明風穴意。寄呈文曰。五白貓兒無縫罅。等閑拋出今人怕。翻身跳擲百千般。冷地看他成話𣠽。如今也解弄些些。從渠歡喜從渠罵。卻笑樹頭老舅翁。只能上樹不能下。又作玄沙未
【現代漢語翻譯】 現代漢語譯本 第七日夜晚，（禪師）聚集眾人說了偈語后圓寂。世壽六十六歲，坐禪四十二個夏季。
禪師翠巖下智海真如慕喆寂。
喆禪師通過提問來檢驗學人。（有一次）他舉了趙州（禪師）（Zhao Zhou，唐代禪師）洗缽（缽，僧人所用的食器）的話頭，一位僧人正要回答，喆禪師用手示意讓他停止，說『歇去』。從始至終，（喆禪師）未曾改變（他的）機鋒。十月初八，（禪師）無疾而終。
丙子（年號）三年（1036年）。
歸宗文遷（禪師）（Gui Zong Wen Qian）石門禪師慧洪（禪師）（Hui Hong）跟隨他遊學，領悟了禪宗的宗旨。
文遷（禪師）移居石門（地名）。僧人向他請教，（文遷禪師）必定閉目端坐。見到來學習的人，就去治理菜園。當時慧洪（禪師）跟隨文遷（禪師）已經十餘年，（慧洪禪師）對同伴說：『老漢（指文遷禪師）沒有傳授佛法的意思嗎？』一天，慧洪（禪師）舉起木杖疏通水渠，水濺濕了衣服，忽然大悟。跑去敘述這件事，文遷（禪師）責罵他說：『這乃是你敢做的粗俗之事嗎？』慧洪（禪師），瑞州（地名）喻氏之子，字覺范。年少時出家，每天能記住數千字。十九歲時通過考試獲得度牒。遊歷四方拜謁歸宗文（禪師），以及跟隨文遷（禪師）移居石門，掌管書記室。文遷（禪師）擔心他博聞強記的弊端，每次舉玄沙（禪師）（Xuan Sha，唐末五代僧人）未徹悟的話語來引發他的疑惑。凡是慧洪（禪師）有所回答，文遷（禪師）就說：『你又在說道理嗎？』一天，有客人問文遷（禪師），慧洪（禪師）參禪怎麼樣。文遷（禪師）說：『也有領悟的地方，也有未領悟的地方。』客人離開后，慧洪（禪師）感到不安，就去文遷（禪師）那裡請求解決疑惑。文遷（禪師）舉起風穴（禪師）（Feng Xue，唐末五代僧人）的頌語說：『五白貓兒爪距𤢆，養來堂上絕蟲行。分明上樹安身法，切忌遺言許外甥。』且說什麼是安身法？慧洪（禪師）便大喝一聲。文遷（禪師）說：『這一喝也有領悟的地方，也有未領悟的地方。』慧洪（禪師）忽然有所領悟。等到遊歷東吳（地名），居住在杭州凈慈寺（地名），用頌語來闡明風穴（禪師）的意旨，寄給文遷（禪師）說：『五白貓兒無縫罅，等閑拋出今人怕。翻身跳擲百千般，冷地看他成話𣠽。如今也解弄些些，從渠歡喜從渠罵。卻笑樹頭老舅翁，只能上樹不能下。』又作玄沙（禪師）未徹
【English Translation】 English version On the seventh night, (the Chan master) gathered the assembly and spoke a verse before passing away. His age was sixty-six, and he had sat in meditation for forty-two summers.
Chan Master Cuiyan Xia Zhihai Zhenru Muzhe Ji.
Chan Master Zhe examined students by posing questions. (Once) he cited the story of Zhao Zhou (Chan master) washing his bowl (bowl, a utensil used by monks). A monk was about to answer, but Chan Master Zhe gestured with his hand to stop him, saying, 'Stop.' From beginning to end, (Chan Master Zhe) never changed (his) approach. On the eighth day of the tenth month, (the Chan master) passed away without illness.
The third year of Bingzi (era name) (1036).
Gui Zong Wen Qian, Chan Master, and Shi Men Chan Master Hui Hong followed him to study and understood the principles of Chan Buddhism.
Wen Qian (Chan master) moved to Shimen (place name). When monks asked him for instruction, (Wen Qian Chan master) would always close his eyes and sit upright. When he saw someone coming to learn, he would go to tend the vegetable garden. At that time, Hui Hong (Chan master) had been following Wen Qian (Chan master) for more than ten years. (Hui Hong Chan master) said to his companions, 'Does the old man (referring to Wen Qian Chan master) have no intention of teaching the Dharma?' One day, Hui Hong (Chan master) raised a staff to clear a ditch, and the water splashed on his clothes. Suddenly, he had a great enlightenment. He ran to describe the event, but Wen Qian (Chan master) scolded him, saying, 'Is this something vulgar that you dare to do?' Hui Hong (Chan master), son of the Yu family of Ruizhou (place name), with the courtesy name Juefan. He became a monk at a young age and could memorize thousands of words each day. At the age of nineteen, he passed the examination and obtained ordination. He traveled to pay respects to Gui Zong Wen (Chan master), and followed Wen Qian (Chan master) to Shimen, where he managed the records room. Wen Qian (Chan master) was concerned about the drawbacks of his extensive knowledge, so he would often cite the words of Xuan Sha (Chan master) that had not been thoroughly understood to provoke his doubts. Whenever Hui Hong (Chan master) gave an answer, Wen Qian (Chan master) would say, 'Are you just talking about principles again?' One day, a guest asked Wen Qian (Chan master) how Hui Hong (Chan master)'s Chan practice was. Wen Qian (Chan master) said, 'There are places where he has understood, and there are places where he has not understood.' After the guest left, Hui Hong (Chan master) felt uneasy and went to Wen Qian (Chan master) to ask for a resolution to his doubts. Wen Qian (Chan master) raised Feng Xue (Chan master)'s verse, saying, 'The five white kittens have sharp claws, raised in the hall to eliminate insects. Clearly, there is a method for securing oneself on the tree, but be sure not to leave instructions for the nephew.' So, what is the method for securing oneself? Hui Hong (Chan master) then shouted loudly. Wen Qian (Chan master) said, 'This shout also has places where there is understanding, and places where there is no understanding.' Hui Hong (Chan master) suddenly had some understanding. When he traveled to Dongwu (place name), he resided in Jingci Temple (place name) in Hangzhou, using a verse to explain the meaning of Feng Xue (Chan master), and sent it to Wen Qian (Chan master), saying, 'The five white kittens have no seams, casually thrown out, frightening people today. Somersaulting and leaping in a hundred thousand ways, coldly watching them become gossip. Now I also understand a little, let them be happy, let them scold. But laughing at the old uncle on the tree, who can only climb up but cannot climb down.' He also made Xuan Sha (Chan master) not thoroughly
徹偈曰。靈云一見不再見。紅白枝枝不著花。叵耐釣魚船上客。卻來平地捷魚蝦。文見乃為助喜。洪自後閱汾陽語錄。至三玄頌。薦有所證。又嘗庵于高安九峰之下。因僧問臨濟賓主話。洪方欲酬其問。頓見三玄三要之旨。
禪師圓照下筠州逍遙省聰寂。
聰歷住真如開善。晚退聖壽。敝衣糲食。安於戒律。與蘇東坡穎濵兄弟善。元豐中蘇轍謫官高安。與聰游歡相得。元祐末轍再謫高安。聰往見曰。老僧比夢與公游于山中。知公當復來此。去來皆宿緣。無足怪者。高安之人甚敬愛之。而言有如聰禪師。而不坐道場者耶。聰曰。吾未始不坐道場也。杖䇿入逍遙山。九月戊申入滅。
丁丑四年。
禪師報恩住大洪。
恩黎陽劉氏子。未冠舉方略擢上第。后厭塵境。請于朝。乞謝簪紱為僧。上從其請。遂游心祖道。至投子參青祖。未久即悟心要。青祖曰。汝再來人也。宜自護持。后住隨州大洪山。與張商英友善。英嘗以書問三教大要曰。清涼疏第三卷。西域邪見不出四見。此方儒道亦不出此四見。如莊老計自然為因。能生萬物。即是邪因。易曰。太極生兩儀。太極為因。亦是邪因。若謂一陰一陽之謂道。能生萬物。亦是邪因。若計一為虛無。則是無因。今疑老子自然。與西天外道自然不同。
【現代漢語翻譯】 現代漢語譯本： 徹偈說：『靈云一見之後便不再見，紅白花枝上不著花。最令人無奈的是釣魚船上的客人，卻在平地上輕易地捕獲魚蝦。』文見因此感到高興。洪後來閱讀汾陽語錄，讀到三玄頌時，似乎有所領悟。又曾在高安九峰之下結庵，有僧人問臨濟賓主的話，洪正要回答他的問題，突然領悟了三玄三要的旨意。
禪師圓照下筠州逍遙省聰寂。
聰先後住持真如寺和開善寺，晚年退居聖壽寺。他穿著破舊的衣服，吃著粗糙的食物，安於戒律。與蘇東坡、蘇轍（穎濵）兄弟交好。元豐年間（1078-1085年）蘇轍被貶官到高安，與聰遊玩，彼此相處融洽。元祐末年（1094年）蘇轍再次被貶到高安，聰前去拜訪說：『老僧之前夢見與您在山中游玩，知道您應當再次來到這裡。去來都是宿世的因緣，沒有什麼可奇怪的。』高安的人們非常敬愛他，說：『像聰禪師這樣的人，難道不應該住在道場嗎？』聰說：『我未曾不坐在道場啊。』他拄著枴杖進入逍遙山，九月戊申日圓寂。
丁丑四年（1097年）。
禪師報恩住持大洪寺。
恩是黎陽劉氏的兒子，未成年時就因才略出衆而被破格提拔為上等。後來厭倦了塵世，向朝廷請求辭去官職，出家為僧。皇帝同意了他的請求。於是他專心研究佛法，到投子寺參拜青祖。沒多久就領悟了心要。青祖說：『你是再來人啊，應當好好護持自己。』後來住持隨州大洪山，與張商英交好。張商英曾寫信詢問三教的大要說：『清涼疏第三卷說，西域的邪見不出四見，此地的儒道也不出這四見。如莊子、老子認為自然是因，能夠產生萬物，這就是邪因。《易經》說：太極生兩儀，太極為因，也是邪因。如果說一陰一陽叫做道，能夠產生萬物，也是邪因。如果認為一是虛無，那就是無因。現在疑惑老子的自然，與西天外道的自然不同。』
【English Translation】 English version: The verse of Che says: 'After Lingyun's one glimpse, there is no second glimpse; red and white branches bear no flowers. Most frustrating are the guests on the fishing boat, who easily catch fish and shrimp on flat ground.' Wen Jian was delighted by this. Hong later read the Fenyang Record, and upon reading the Sanxuan Ode, seemed to have some understanding. He also built a hermitage below the Nine Peaks of Gaoan. When a monk asked about the Linji's guest-host dialogue, Hong was about to answer his question when he suddenly understood the essence of the Three Mysteries and Three Essentials.
Chan Master Yuanzhao Xia resided in Xiaoyao Temple in Junzhou, named Sheng Congji.
Cong successively resided at Zhenru Temple and Kaisan Temple, and retired to Shengshou Temple in his later years. He wore worn-out clothes, ate coarse food, and was content with the precepts. He was on good terms with the Su Dongpo and Su Zhe (Yingbin) brothers. During the Yuanfeng period (1078-1085), Su Zhe was demoted to Gaoan, and he enjoyed playing with Cong, and they got along well. At the end of the Yuanyou period (1094), Su Zhe was demoted to Gaoan again, and Cong went to visit him, saying: 'The old monk dreamed of traveling with you in the mountains before, and knew that you should come here again. Coming and going are all karmic connections from previous lives, and there is nothing strange about it.' The people of Gaoan respected and loved him very much, saying: 'Shouldn't someone like Chan Master Cong reside in a monastery?' Cong said: 'I have never not resided in a monastery.' He entered Xiaoyao Mountain with a staff and passed away on the day of Wushen in September.
The fourth year of Dingchou (1097).
Chan Master Baoen resided at Dahong Temple.
En was the son of the Liu family of Liyang. Before adulthood, he was exceptionally promoted to the top rank due to his outstanding talent and strategy. Later, he became tired of the mundane world and requested the court to resign from his official position and become a monk. The emperor granted his request. So he devoted himself to studying Buddhism and went to Touzi Temple to pay homage to Ancestor Qing. Before long, he understood the essence of the mind. Ancestor Qing said: 'You are a reborn person, you should take good care of yourself.' Later, he resided in Dahong Mountain in Suizhou and was on good terms with Zhang Shangying. Zhang Shangying once wrote a letter asking about the essentials of the three teachings, saying: 'The third volume of the Qingliang Commentary says that the heterodox views of the Western Regions do not go beyond the four views, and the Confucianism and Taoism of this place do not go beyond these four views either. For example, Zhuangzi and Laozi believe that nature is the cause and can produce all things, which is a heterodox cause. The Book of Changes says: Taiji (the Great Ultimate) produces Liangyi (the Two Forms), and Taiji is the cause, which is also a heterodox cause. If it is said that one yin and one yang is called the Dao (the Way), which can produce all things, it is also a heterodox cause. If it is thought that one is emptiness, then there is no cause. Now I doubt that Laozi's nature is different from the nature of the heterodox ways of the Western Heaven.'
何以言之。老子曰。常無慾以觀其妙。嘗有欲以觀其徼。無慾則常。有徼則已入其道矣。謂之邪因。豈有說乎。易曰。一陰一陽之謂道。陰陽不測之謂神。神也者。妙萬物而為言。寂然不動。感而遂通。天下之故。今乃破陰陽變易之道為邪因。撥去不測之神。豈有說乎。望紙后批示。以斷疑網故也。恩答曰。西域外道宗多涂。要其會歸。不出有無四見而已。謂有見無見。亦有亦無見。非有非無見也。蓋不即一心為道。則道非我有。故名外道。不即諸法是心。則法隨見異。故名邪見。如謂之有。有則有無。如謂之無。無則無有。有無則有見競生。無有則無見斯起。若亦有亦無見。非有非無見。亦猶是也。夫不能離諸見。則無以明自心。無以明自心。則不能知正道矣。故經云。言詞所說法小智妄分別。不能了自心。云何知正道。又曰。有見即為垢。此則未為見。遠離於諸見。如是乃見佛。以此論之。邪正異途。正由見悟殊致故也。故清涼以莊老計道法自然能生萬物。易謂太極生兩儀。一陰一陽之謂道。以自然太極為因。一陰一陽為道。能生萬物。則是邪因。計一為虛無。則是無因。嘗軾論之。夫三界惟心。萬緣一致。心生故法生。心滅故法滅。推而廣之。彌綸萬有而非有。統而會之。究竟寂滅而非無。非無亦非非無。非有
【現代漢語翻譯】 現代漢語譯本： 如何解釋這種說法呢？老子說：『常保持無慾的狀態，才能觀察到道的玄妙；常帶有欲求的狀態，只能觀察到道的邊際。』無慾就是常態，有欲就已然偏離了道，進入了邪因。這難道說得通嗎？《易經》說：『一陰一陽叫做道，陰陽變化莫測叫做神。』所謂的神，是用來說明萬物的玄妙，寂靜不動，但感應就能通達。天下的道理，如今卻要打破陰陽變易之道，認為是邪因，否定莫測的神，這難道說得通嗎？希望閱后批示，以斷除疑惑。 恩答道：西域外道的宗派很多，但歸根結底，都離不開有、無、亦有亦無、非有非無這四種見解。認為有，認為無，認為亦有亦無，認為非有非無。大概是因為不直接以一心為道，所以道不是我所擁有的，因此稱為外道。不直接認為諸法就是心，那麼法就會隨著見解而不同，因此稱為邪見。如果說它是有，有就會有無；如果說它是無，無就會有有。有無就會產生見解上的爭論，無有就會產生無見的興起。如果認為亦有亦無，非有非無，也是一樣的。不能脫離各種見解，就無法明白自己的心；無法明白自己的心，就無法知道正道。所以經書上說：『言語所說的法是小智慧的妄想分別，不能瞭解自己的心，怎麼能知道正道呢？』又說：『有見就是污垢，這還不能算是見，遠離各種見解，這樣才能見到佛。』由此來說，邪正的道路不同，正是由於見解和領悟不同所導致的。 所以清涼認為莊子和老子所說的道法自然能夠產生萬物，《易經》說太極生兩儀，一陰一陽叫做道，以自然太極為因，一陰一陽為道，能夠產生萬物，這就是邪因。認為一就是虛無，這就是無因。曾軾評論說：三界唯有心，萬緣都是一致的。心生，所以法生；心滅，所以法滅。推而廣之，瀰漫萬有卻不是有，統合起來，最終寂滅卻不是無，非無也非非無，非有也非非有。
【English Translation】 English version: How can this be explained? Lao Tzu said, 'Always be without desire, so as to observe its subtlety; always have desire, so as to observe its boundary.' Being without desire is the constant state; having desire means one has already deviated from the Dao and entered into a false cause (邪因). Does this make sense? The Book of Changes (易經) says, 'One yin and one yang is called the Dao; the unpredictability of yin and yang is called spirit (神).' The so-called spirit is used to explain the subtlety of all things, being still and unmoving, yet responsive and all-pervading. The principles of the world, but now to break the yin and yang change of the road for the evil cause, deny the unpredictable God, this is not to say it? En replied: The Western Regions heterodox sects many paint, to its convergence, not out of existence four see only. That there is no see see, also have also no see, non-existent non-see also. Cover does not that one heart for the road, then the road is not I have, so the name heterodox. Not that all the laws are heart, then the law with the view of different, so the name evil see. Such as the so-called have, there is no. Such as the so-called no, no then no. There is no then there is see competition. No then no see Sri Lanka. If also have also no see, non-existent non-see, also like is also. Husband can not leave all see, then no to Ming self-heart. No to Ming self-heart, then can not know the right way. Therefore, the scriptures cloud. Words said the law small wisdom delusion, can not understand self-heart. How to know the right way. Also said. There is see that is dirt, this is not to see. Away from all see, such as is to see Buddha. In this theory, evil is different, is by see enlightenment special cause also. Therefore, Qingliang believed that Zhuangzi and Laozi's Dao follows nature and can produce all things. The Book of Changes (易經) says that the Taiji (太極) generates two forms (兩儀), one yin and one yang is called the Dao. Taking natural Taiji as the cause, and one yin and one yang as the Dao, which can produce all things, this is a false cause (邪因). Considering one as emptiness, this is no cause. Zeng Shi commented: The three realms are only the mind, and all conditions are consistent. When the mind arises, the Dharma arises; when the mind ceases, the Dharma ceases. Extending it, it permeates all existence but is not existence; unifying it, it ultimately becomes silent extinction but is not non-existence, neither non-existence nor not non-existence, neither existence nor not existence.
亦非非有。四執既亡。百非斯遣。則自然因緣。皆為戲論。虛無真實。俱是假名矣。至若謂太極陰陽能生萬物。常無常有。斯為眾妙之門。陰陽不測。是謂無方之神。雖聖人設教。示悟無方。然既異一心。寧非四見。何以明之。蓋虛無為道。道則是無。若自然。若太極。若一陰一陽為道。道則是有。常無常有。則是亦有亦無。陰陽不測。則是非有非無。先儒或謂妙萬物謂之神。則非物。非物則亦是無。故西天諸大論師。皆以心外有法為外道。萬法惟心為正宗。蓋以心為宗。則諸見自亡。言雖或異。未足以為異也。心外有法。則諸見競生。言雖或同。未足以為同也。雖然。儒道聖人固非不知之。乃存而不論耳。良以未即明指一心為萬法之宗。雖或言之。猶不論也。如西天外道皆大權菩薩示化之所施為。橫生諸見。曲盡異端。以明佛法是為正道。此其所以為聖人之道。順逆皆宗。非思議之所能知矣。故古人有言。緣昔真宗未至。孔子且以繫心。今知理有所歸。不應猶執權教。然知權之為權。未必知權也。知權之為實。斯知權矣。是亦周孔老莊設教立言之本意。一大事因緣之所成始所成終也。然則三教一心。同途異轍。究竟道宗。本無言說。非維摩大士。孰能知此意也。
禪師悟新住翠巖。
新曲江黃氏子。狀
【現代漢語翻譯】 現代漢語譯本： 既不是『亦有』，也不是『非有』。四種執著（有、無、亦有、非有）既然消亡，所有的錯誤觀念都會被消除。那麼所謂的自然和因緣，都不過是戲論。虛無和真實，都只是假借的名詞罷了。至於說太極陰陽能夠產生萬物，是常還是無常，是有還是沒有，這被認為是通往眾多奧妙的門徑。陰陽的變化莫測，被稱為無所不在的神。即使聖人設立教義，爲了開示覺悟沒有固定的方法，但既然與一心相異，難道不是四種錯誤的見解嗎？如何證明這一點呢？因為虛無是道，道就是無。如果說自然、太極、或者一陰一陽是道，那麼道就是有。常與無常，就是亦有亦無。陰陽變化莫測，就是非有非無。先前的儒者或者說，能夠巧妙地產生萬物的叫做神，那麼神就不是物。不是物，也就是無。所以西天的各位大論師，都認為心外有法是外道，萬法唯心才是正宗。因為以心為根本，那麼各種錯誤的見解自然消亡。言語雖然或許不同，但不足以認為是差異。心外有法，那麼各種錯誤的見解就會競相產生，言語雖然或許相同，但不足以認為是相同。即使如此，儒道兩家的聖人本來並非不知道這些道理，只是保留而不加以討論罷了。實在是由於沒有直接指明一心是萬法的根本。即使有時談到，也就像沒有討論一樣。比如西天的外道，都是大權菩薩示現變化所施行的作為，故意產生各種錯誤的見解，竭盡各種不同的極端，來表明佛法才是正道。這就是聖人的道，順境逆境都遵循，不是思議所能瞭解的。所以古人有話說，因為過去真正的宗旨沒有傳到，孔子姑且用繫心的方法。現在知道真理有所歸宿，就不應該仍然執著于權教。然而知道權教是權教，未必真正瞭解權教。知道權教就是實教，這才真正瞭解權教。這也是周公、孔子、老子、莊子設立教義、創立言論的本意，是一大事因緣的開始和終結。如此說來，儒釋道三教一心，道路不同而目標一致，最終所追求的道和宗旨，本來就無法用言語表達。如果不是維摩詰大士，誰能夠了解這個意思呢？
禪師悟新住在翠巖。
悟新是曲江黃氏的兒子，相貌堂堂。
【English Translation】 English version: It is neither 'is' nor 'is not'. Once the four attachments (existence, non-existence, both existence and non-existence, neither existence nor non-existence) are extinguished, all false notions are dispelled. Then, so-called nature and causality are merely theatrical arguments. Emptiness and reality are both just provisional names. As for saying that the Taiji (Supreme Ultimate) and Yin-Yang can generate all things, whether it is constant or inconstant, whether it exists or does not exist, this is considered the gateway to numerous mysteries. The unpredictability of Yin-Yang is called the omnipresent spirit. Even though sages establish teachings to enlighten without fixed methods, since they differ from the One Mind, aren't they four kinds of wrong views? How can this be proven? Because emptiness is the Dao (the Way), and the Dao is non-existence. If nature, Taiji, or one Yin and one Yang are the Dao, then the Dao is existence. Constant and inconstant is both existence and non-existence. The unpredictability of Yin-Yang is neither existence nor non-existence. Earlier Confucians or scholars said that what can skillfully produce all things is called spirit, then spirit is not a thing. If it is not a thing, then it is also non-existence. Therefore, all the great masters of debate in the Western Heaven (India) consider having dharmas (phenomena, teachings) outside the mind as external paths, and the principle that all dharmas are only mind as the orthodox teaching. Because taking the mind as the foundation, all views will naturally disappear. Although words may differ, they are not enough to be considered different. Having dharmas outside the mind, then all views will compete to arise, although words may be the same, they are not enough to be considered the same. Even so, the sages of Confucianism and Taoism certainly did not not know these principles, but they reserved them and did not discuss them. It is truly because they did not directly point out that the One Mind is the foundation of all dharmas. Even if they sometimes spoke of it, it was like not discussing it. For example, the external paths of the Western Heaven are all actions manifested by great Bodhisattvas, deliberately creating various wrong views, exhausting all kinds of different extremes, to show that the Buddha-dharma is the right path. This is the way of the sages, following both favorable and unfavorable circumstances, which cannot be understood by thought. Therefore, the ancients said, because the true principle had not arrived in the past, Confucius temporarily used the method of focusing the mind. Now that we know that truth has a destination, we should not still cling to expedient teachings. However, knowing that expedient teachings are expedient teachings does not necessarily mean truly understanding expedient teachings. Knowing that expedient teachings are real teachings, then one truly understands expedient teachings. This is also the original intention of the Duke of Zhou, Confucius, Laozi, and Zhuangzi in establishing teachings and creating words, and the beginning and end of the accomplishment of a great matter and cause.
In that case, the three teachings (Confucianism, Buddhism, and Taoism) share one mind, different paths but the same goal, and the ultimate Dao and principle cannot be expressed in words. If it were not for the great Vimalakirti (Vimalakirti, a famous Buddhist figure), who could understand this meaning?
Chan Master Wuxin lived in Cuiyan.
Wuxin was the son of the Huang family of Qujiang, with a dignified appearance.
魁岸。黑麵如梵僧。以氣節蓋眾。好面折人。初謁圓通秀。后造黃龍心。大悟。自譽曰。天下人總是參得底。新是悟得底。心笑曰。選佛得甲科。何可當也。因號死心叟。住翠巖。法堂後有齊安王祠。鄉人祈禳無虛日。新令知事毀之。懼不敢。乃躬自拆祠。建丈室。設榻燕寢。俄有巨蟒盤臥側。叱去復來。夜以為常。一夕夢神告曰。弟子為師所叱。不遑安處。欲之廣南。假莊夫六十人。新夢中諾之。未幾莊夫疫死者如其數。嘗問學者曰。且道果有鬼神么。道有。又不打殺死心。道無。莊夫為什麼卻死。答者皆不契。適元首座至。答云。甜瓜徹蒂甜。苦瓠連根苦。新大喜之。
戊寅元符元年。
禪師開先下云居佛印了元寂。
元字覺老。生饒州浮樑林氏。嗣開先暹。圓通訥舉住承天。自承天遷淮之十方。廬山之開先歸宗。潤之金山焦山。江西之大仰。又住云居。凡四十年間德化緇素。縉紳之賢者多與之遊。東坡謫黃州。廬山對岸。元居歸宗。酬酢妙句。與煙雲爭麗。及其在金山。東坡釋還東吳。次丹陽。以書抵元曰。不必出山。當學趙州上等接人。元得書徑來。坡迎笑問之。元以偈答曰。趙州當日少謙光。不出山門見趙王。爭似金山無量相。大千都是一禪床。坡抵掌稱善。李公麟為寫照。元令作笑容
【現代漢語翻譯】 現代漢語譯本： 他身材魁梧，黑色的面容像梵僧（印度僧侶）。以氣節壓倒眾人，喜歡當面指責別人的過失。起初拜訪圓通秀禪師，後來拜訪黃龍心禪師，最終大徹大悟。他自誇說：『天下人都是能參禪的，只有我是悟道的。』黃龍心禪師笑著說：『選佛也能得甲等，這怎麼可以呢？』因此號稱死心叟。他住在翠巖寺，法堂後有齊安王祠，鄉里人祈禱祭祀，沒有哪一天是落空的。縣令想拆毀它，但害怕不敢動手。於是死心叟親自拆毀了祠堂，建造丈室，設定床榻在裡面休息。不久，有一條巨大的蟒蛇盤踞在他身旁，趕走後又來，夜晚習以為常。一天晚上，他在夢中聽到神靈告訴他說：『弟子被您呵斥，不得安寧，想要去廣南，需要六十個莊稼漢。』死心叟在夢中答應了他。沒過多久，莊稼漢因瘟疫而死的人數正如其數。他曾經問學生說：『你們說，到底有沒有鬼神呢？』回答說有，又不能打死死心叟；回答說沒有，那莊稼漢為什麼會死呢？』回答的人都不符合他的心意。恰好元首座來到，回答說：『甜瓜從瓜蒂到瓜瓤都是甜的，苦瓠連著根都是苦的。』死心叟非常高興。 戊寅元符元年（1098年）。 禪師開先下云居佛印了元圓寂。 了元，字覺老，生於饒州浮樑林氏。繼承開先暹的衣缽。圓通訥推薦他住持承天寺。從承天寺遷到淮地的十方寺，廬山的開先歸宗寺，潤州的金山焦山寺，江西的大仰寺，又住持云居寺。在這四十年間，他的德行感化了僧俗，許多士大夫都與他交往。蘇軾被貶謫到黃州，與廬山隔江相望，了元住在歸宗寺，他們唱和的絕妙詩句，與煙雲爭奇鬥豔。等到他在金山寺時，蘇軾被釋放回到東吳，路過丹陽，寫信給他說：『不必出山，應當學習趙州禪師那樣上等接引人的方法。』了元接到信后直接來了。蘇軾笑著迎接他，問道。了元用偈語回答說：『趙州禪師當年缺少謙虛的光芒，不出山門去見趙王。怎比得上金山寺的無量相，整個大千世界都是一張禪床。』蘇軾拍手稱讚。李公麟為他畫了畫像，了元讓他畫出笑容。
【English Translation】 English version: He was a man of imposing stature, with a black face like a梵僧 (Brahmin monk). He surpassed others in integrity and was fond of openly pointing out people's faults. Initially, he visited Zen Master Yuetung Sau (Yuetung Sau), and later Zen Master Wonglung Sum (Huanglong Xin), eventually achieving great enlightenment. He boasted, 'Everyone in the world can engage in Chan practice, but only I have attained enlightenment.' Zen Master Wonglung Sum (Huanglong Xin) smiled and said, 'Even selecting Buddhas can get a top grade; how can this be?' Hence, he was known as Old Man Dead-Heart. He resided at Tsui-yen Temple. Behind the Dharma Hall was the shrine of Prince Ts'i-on (Qi'an Wang), where villagers prayed and made offerings every day without fail. The magistrate wanted to demolish it but was afraid to do so. Therefore, Old Man Dead-Heart personally demolished the shrine, built a zhang-room (a small room), and set up a couch for resting inside. Soon, a giant python coiled up beside him; he drove it away, but it returned, and this became a nightly occurrence. One night, he dreamed that a spirit told him, 'Your disciple has been scolded by you and cannot find peace. I wish to go to Kwong-nam (Guangnan), and I need sixty farmers.' Old Man Dead-Heart agreed in his dream. Before long, the number of farmers who died from the plague was exactly that number. He once asked his students, 'Tell me, do ghosts and spirits really exist?' If they answered yes, they could not strike Old Man Dead-Heart dead; if they answered no, then why did the farmers die?' None of the answers satisfied him. Just then, Head Monk Yuan (Yuan) arrived and answered, 'Sweet melons are sweet from the stem to the core, and bitter gourds are bitter from the root up.' Old Man Dead-Heart was overjoyed. In the first year of Yuanfu (1098) of the Wuyin year. Zen Master Liaoyuan (Liao Yuan) of Kai-sien (Kaixian) Temple under Yun-gui (Yunju) Temple, Foyin (Foyin), passed away. Liaoyuan (Liao Yuan), styled Jue Lao (Jue Lao), was born in the Lin family of Fuliang (Fuliang), Raozhou (Raozhou). He succeeded Kaixian Sian (Kaixian Xian). Yuetung Nat (Yuantong Na) recommended him to reside at Singtin (Chengtain) Temple. From Singtin (Chengtain) Temple, he moved to the Ten Directions Temple in Huai (Huai), the Kaixian Kwai-tsung (Kaixian Guizong) Temple on Mount Lu (Lushan), the Kam-san Tsiao-san (Jinshan Jiaoshan) Temple in Yun (Run), the Tai-yong (Dayang) Temple in Kiangsi (Jiangxi), and then resided at Yun-gui (Yunju) Temple. During these forty years, his virtue transformed both monks and laypeople, and many virtuous scholar-officials associated with him. When Su Shi (Su Shi) was exiled to Huangzhou (Huangzhou), across the river from Mount Lu (Lushan), Liaoyuan (Liao Yuan) resided at Kwai-tsung (Guizong) Temple, and their exquisite verses rivaled the beauty of the mist and clouds. When he was at Kam-san (Jinshan) Temple, Su Shi (Su Shi) was released and returned to Eastern Wu (Dongwu), passing through Danyang (Danyang), and wrote a letter to Liaoyuan (Liao Yuan) saying, 'There is no need to leave the mountain; you should learn the superior method of receiving people like Zen Master Chao-chou (Zhaozhou).' Upon receiving the letter, Liaoyuan (Liao Yuan) came directly. Su Shi (Su Shi) greeted him with a smile and asked. Liaoyuan (Liao Yuan) replied with a verse: 'Zen Master Chao-chou (Zhaozhou) lacked humility in those days, not leaving the mountain gate to meet the Zhao King. How can it compare to the immeasurable form of Kam-san (Jinshan) Temple, where the entire great thousand worlds are a single meditation bed?' Su Shi (Su Shi) clapped his hands in praise. Li Kung-lin (Li Gonglin) painted a portrait of him, and Liaoyuan (Liao Yuan) asked him to paint a smiling face.
。正月四日與客語。有會於心。軒渠一笑而化。
己卯二年。
禪師天衣下靈巖圓照宗本寂。
本晚住蘇州靈巖。十二月甲子。將入滅。沐浴而臥。門弟子環擁請曰。和尚道遍天下。今日不可無偈。幸強起安坐。本熟視曰。癡子。我尋常尚懶作偈。今日。特地圖個甚麼。尋常要臥便臥。不可今日特地坐也。索筆大書五字曰。後事付守榮。擲筆憨臥若熟睡然。撼之已去矣。門人塔全身於山中。閱世八十。坐五十二夏。嗣法修颙住少林時。富鄭公弼謁之。值升座。以目顧視左右。弼因之有省。時圓照方奉詔住慧林。弼以詩寄謝曰。因見颙師悟入深。夤緣傳得老師心。東南謾說江山遠。目對靈光與妙音。
祥符蔭曰。全機無間。觸處皆通。本與颙一回旋顧視間。能使學者豁然悟入。謂非全體是道而能然乎。圓照法雲大雲門之道于東南。聲光照映。攝受廣大。曾不數傳而宗祧中止。以此知傳持正脈。真風綿互。不在乎道行之隆替也。余嘗登靈巖。拜慧林祖塔于披雲臺畔。登圓照堂。仰其當日風規。不禁三太息焉。退翁儲住靈巖日。辟堂而名之曰圓照。構亭象山之半。而題之曰落紅。為述富鄭公見投子颙得悟。及作偈寄圓照一段。昭示來茲。千古道韻。巖壑不磨。后之君子。寧無目對靈光與妙音者乎。
【現代漢語翻譯】 現代漢語譯本：正月初四，（某人）與客人交談，心中有所領會，於是開懷一笑，溘然長逝。
己卯二年（1039年）。
禪師天衣義懷門下的靈巖圓照宗本禪師圓寂。
宗本禪師晚年住在蘇州靈巖寺。十二月甲子日，將要圓寂時，沐浴后躺下。弟子們圍在四周，請求說：『和尚您的道法遍佈天下，今天不可不留下偈語。』希望他勉強起身安坐。宗本禪師仔細看著他們說：『癡兒，我平時尚且懶得作偈，今天，特意要圖個什麼呢？平時要躺就躺，不可今天特地要坐著。』於是拿起筆，大書五個字：『後事付守榮』，扔下筆，安然躺下，如同熟睡一般。搖動他，已經去世了。弟子們將他的全身舍利塔建在山中。享年八十歲，坐禪五十二個夏季。他的嗣法弟子修颙禪師住在少林寺時，富鄭公弼（富弼）去拜訪他，正趕上修颙禪師升座說法，（修颙禪師）用眼睛顧視左右，富弼因此有所領悟。當時圓照宗本禪師正奉詔住在慧林寺，富弼寫詩寄給圓照禪師表示感謝，詩中說：『因為見到颙師而悟入甚深，因此有緣傳得老師的心法。東南一帶不要再說江山遙遠，（我）面對著靈光和妙音。』
祥符蔭評論說：『全機沒有間隔，觸處都是相通的。宗本禪師與修颙禪師一次迴旋顧視之間，能使學者豁然悟入，如果不是全體都是道，怎麼能這樣呢？』圓照宗本禪師將法雲大雲門之道傳揚于東南一帶，聲名光芒照耀，攝受的信徒非常廣泛，但沒過幾代宗脈就中止了。由此可知，傳持正脈，真正的禪風綿延不斷，不在於道行的興盛或衰落。我曾經登上靈巖山，在披雲臺旁邊拜謁慧林寺祖師的塔，登上圓照堂，仰慕他當日的風範，不禁多次嘆息。退翁儲在靈巖寺居住時，開闢了一個廳堂，命名為圓照堂，在象山半山腰建造亭子，題名為落紅亭，並敘述了富鄭公弼見到投子義青（修颙）禪師而得悟，以及作偈寄給圓照宗本禪師的經過，昭示給後人。千古的道韻，在山巖溝壑間永不磨滅。後來的君子，難道沒有面對靈光和妙音的人嗎？
【English Translation】 English version: On the fourth day of the first month, (someone) was talking with a guest and had an understanding in his heart. He laughed heartily and passed away.
The second year of Ji Mao (1039 AD).
Chan Master Yuanzhao Zongben of Lingyan, under the lineage of Tianyi Yihuai, passed away.
In his later years, Chan Master Zongben lived in Lingyan Temple in Suzhou. On the day of Jiazi in the twelfth month, as he was about to pass away, he bathed and lay down. His disciples surrounded him and requested, 'Venerable Master, your Dharma has spread throughout the world, today you must leave a verse.' They hoped he would force himself to sit up. Chan Master Zongben looked at them carefully and said, 'Foolish children, I am usually too lazy to compose verses, what am I trying to achieve by doing it today? I usually lie down when I want to, I cannot sit up specially today.' Then he picked up a pen and wrote five characters: 'The aftermath is entrusted to Shourong,' threw down the pen, and lay down peacefully as if he were sound asleep. When they shook him, he had already passed away. The disciples built a stupa for his whole body in the mountains. He lived to be eighty years old and spent fifty-two summers in meditation. When his Dharma heir, Chan Master Xiu Yong, lived in Shaolin Temple, Fu Zheng Gong Bi (Fu Bi) visited him. He happened to be giving a Dharma talk, and (Xiu Yong) looked around with his eyes, and Fu Bi had an enlightenment because of this. At that time, Yuanzhao Zongben was living in Huilin Temple by imperial decree, and Fu Bi wrote a poem to Yuanzhao Chan Master to express his gratitude, saying in the poem: 'Because I saw Master Yong, I had a deep enlightenment, and thus I was fortunate to receive the mind Dharma of the teacher. Don't say that the landscape of the southeast is far away, (I) face the spiritual light and wonderful sound.'
Xiangfu Yin commented: 'The whole mechanism has no gaps, and everything is interconnected. Between Zongben Chan Master and Xiu Yong Chan Master, in one turn of the head and a glance, they can make scholars suddenly enlightened. If it were not that the whole is the Tao, how could it be so?' Yuanzhao Zongben Chan Master spread the Dharma Cloud Great Cloud Gate in the southeast, his reputation shone brightly, and he received a vast number of believers, but after only a few generations, the lineage stopped. From this, we know that the transmission of the true lineage, the true Zen style, is not about the rise or fall of the practice of the Tao. I once climbed Lingyan Mountain, and paid homage to the pagoda of the Huilin Temple founder next to the Piyun Terrace, and ascended the Yuanzhao Hall, admiring his demeanor of that day, and could not help but sigh many times. When Tuiong Chu lived in Lingyan Temple, he opened a hall and named it Yuanzhao Hall, and built a pavilion halfway up Elephant Mountain, and titled it Luohong Pavilion, and narrated the story of Fu Zheng Gong Bi seeing Touzi Yiqing (Xiu Yong) Chan Master and gaining enlightenment, and writing a verse to Yuanzhao Zongben Chan Master, to show it to future generations. The Taoist rhyme of the ages will never be erased in the mountains and valleys. Will there be no gentlemen in the future who face the spiritual light and wonderful sound?
是將覿面遇之矣。
庚辰三年。
禪師黃龍下晦堂寶覺祖心寂。
心以生長極南。少以宏法。棲息山林。方太平時代。欲觀光京師。以餞餘年。乃至京師。駙馬都尉王詵晉卿盡禮迎之。庵於國門之外。久之南還。再游廬山。嘗有偈曰。不住唐朝寺。閑為宋他僧。生涯三事衲。故舊一枝藤。乞食隨緣去。逢山任意登。相逢莫相笑。不是嶺南能。可想公之標緻也。臘既高。益移庵深入。棧絕學者。又將二十餘年。以十一月十六日中夜而寂。黃庭堅主後事。茶毗。鄰峰秉炬。火不續。堅乃顧悟新曰。此老師有待于吾兄也。新以喪拒。堅固強之。新乃執炬曰。不是餘殃累及我。彌天罪過不容誅。而今兩腳捎空去。不作牛兮定作驢。以火炬打一圓相曰。只向這裡雪屈。擲炬應手而爇。賜號寶覺。
禪師惟清自太平補住黃龍。
清字覺天。自號靈源叟。生洪州武寧陳氏。方垂髫。日誦書數千言。有異比邱見之。引手熟視。驚曰。菰蒲有此兒耶。告其父母令出家。年十七為大僧。初謁延恩法安。愿留就學。安曰。子他日洗光佛日。照耀末運。苦海法船也。我尋常溝瀆耳。黃龍心禪師。是汝之師。行矣無自滯。清至黃龍。泯泯與眾作息。問答茫然。不知端倪。夜誓諸佛前曰。倘有省發。愿盡形壽以法為
檀。世世力弘大法。初閱玄沙語。倦而倚壁。起經行。步促遺履。俯取之。乃大悟。以所悟告心。心曰。從緣入者。永無退失。然新得法空者。多喜悅致散亂。令就侍者房熟寐。心鍾愛至忘其為師。議論商略如交友。諸方號清侍者。如趙州文遠南院守廓。分世住舒州大平。學者爭趨。規矩不嚴而自肅。江淮叢林號第一。元符二年。心春秋高。江西轉運使王桓迎清歸黃龍。欲以繼席。清亦不辭而往。
禪師慧勤由東山第一座出世太平。
清赴黃龍。舉勤于舒守。補處太平。時勤居東山第一座。祖遂付法令往。禮辭。祖告之曰。大凡應世。略為子陳其四端。雖世俗常談。在力行何如耳。一勢不可使盡。二福不可受盡。三規矩不可行盡。四好語不可說盡。何故。好語說盡。人心易之。規矩行盡。人必煩之。福若受盡。緣心孤。勢若使盡。禍必至。勤再拜服膺而退辭清。清曰。住持當以拄杖包笠。懸掛方丈屋壁間。去住如衲子之輕。則善矣。
徽宗(名佶)。
徽宗辛巳建中靖國元年。
禪師凈因惟岳等應詔就文德殿為皇太后升座。
二月皇太后上升五七日。詔凈因惟岳智海智清等六禪長老。于文德殿登座說法。
禪師東京法雲佛國惟白續燈錄成。
白靖江人。法雲秀嗣。
【現代漢語翻譯】 現代漢語譯本： 檀（Dàn，梵語Dāna的音譯，意為佈施）。世世代代努力弘揚佛法。起初閱讀玄沙（Xuánshā）的語錄，感到疲倦便靠著墻休息。起身經行時，腳步匆忙遺落了鞋子，彎腰去撿時，忽然大悟。將所悟的道理告訴慧心（Huìxīn），慧心說：『從因緣入道的，永遠不會退失。』然而新近證得法空的人，大多喜悅而導致散亂，於是讓其到侍者房中熟睡。慧心鍾愛慧清（Huìqīng）甚至忘記了自己是老師，議論商量如同朋友一般。各方稱呼慧清為清侍者。如同趙州（Zhàozhōu）的文遠（Wényuǎn）、南院（Nányuàn）的守廓（Shǒukuò），分別在世間住持舒州（Shūzhōu）大平寺（Dàpíng Sì）。學人都爭相前往，寺院規矩不嚴卻自然肅穆，江淮一帶的叢林寺院稱其為第一。元符二年（1099年），慧心年事已高，江西轉運使王桓（Wáng Huán）迎接慧清回到黃龍寺（Huánglóng Sì），想讓他繼承住持之位，慧清也沒有推辭就去了。
禪師慧勤（Huìqín）由東山（Dōngshān）第一座而出世住持太平寺（Tàipíng Sì）。
慧清前往黃龍寺（Huánglóng Sì），向舒州（Shūzhōu）的官員推薦慧勤（Huìqín），補任他為太平寺（Tàipíng Sì）的住持。當時慧勤擔任東山寺（Dōngshān Sì）的第一座。慧心（Huìxīn）於是將法令交付給他讓他前往。慧勤行禮告辭。慧心告誡他說：『大凡應世，略微為你陳述四點。雖然是世俗常談，關鍵在於努力實行。一是權勢不可用盡，二是福分不可享盡，三是規矩不可執行到極致，四是好話不可說盡。』為什麼呢？好話說盡，人心容易輕視；規矩執行到極致，人們必定厭煩；福分如果享盡，緣分就孤單了；權勢如果用盡，災禍必定到來。慧勤再次拜謝，銘記在心，然後退下向慧清告辭。慧清說：『住持應當用拄杖包著斗笠，懸掛在方丈室的墻壁上，去留像雲遊僧一樣輕便，那就好了。』
徽宗（Huīzōng，皇帝名佶（Jí））
徽宗辛巳建中靖國元年（1101年）。
禪師凈因惟岳（Jìngyīn Wéiyuè）等奉詔在文德殿（Wéndé Diàn）為皇太后升座。
二月皇太后去世五七日（三十五天）時，皇帝下詔讓凈因惟岳（Jìngyīn Wéiyuè）、智海（Zhìhǎi）、智清（Zhìqīng）等六位禪宗長老，在文德殿（Wéndé Diàn）登座說法。
禪師東京法雲佛國惟白（Dōngjīng Fǎyún Fóguó Wéibái）續燈錄完成。
惟白（Wéibái）是靖江（Jìngjiāng）人，是法雲秀（Fǎyún Xiù）的嗣法弟子。
【English Translation】 English version: Dāna (檀, transliteration of the Sanskrit word Dāna, meaning almsgiving). Generation after generation, he vigorously promoted the Great Dharma. Initially, he read the sayings of Xuansha (玄沙), and feeling tired, he leaned against the wall. When he got up to walk, he hurriedly left his shoe behind. As he bent down to pick it up, he suddenly had a great enlightenment. He told Huixin (慧心) about his enlightenment, and Huixin said, 'Those who enter the path through conditions will never regress.' However, those who have newly attained the emptiness of Dharma often become joyful and scattered, so he had him sleep soundly in the attendant's room. Huixin loved Huiqing (慧清) so much that he even forgot that he was his teacher, discussing and deliberating with him as if he were a friend. People from all directions called Huiqing 'Attendant Qing'. Like Wenyuan (文遠) of Zhaozhou (趙州) and Shoukuo (守廓) of Nanyuan (南院), he separately resided in the world at Daping Temple (大平寺) in Shuzhou (舒州). Scholars flocked to him, and the monastery's rules were not strict, yet it was naturally solemn. The monasteries in the Jianghuai area called it the best. In the second year of Yuanfu (元符, 1099 AD), Huixin was old, and Wang Huan (王桓), the transport commissioner of Jiangxi, welcomed Huiqing back to Huanglong Temple (黃龍寺), wanting him to succeed as abbot. Huiqing did not refuse and went.
Chan Master Huiqin (慧勤) emerged from the first seat of Dongshan (東山) to become the abbot of Taiping Temple (太平寺).
Huiqing went to Huanglong Temple (黃龍寺) and recommended Huiqin (慧勤) to the officials of Shuzhou (舒州), appointing him as the abbot of Taiping Temple (太平寺). At that time, Huiqin was the first seat of Dongshan Temple (東山寺). Huixin (慧心) then gave him the Dharma decree and had him go. Huiqin bowed and took his leave. Huixin warned him, 'In general, when responding to the world, I will briefly state four points for you. Although they are common worldly sayings, the key is to strive to practice them. First, power should not be exhausted. Second, blessings should not be enjoyed to the fullest. Third, rules should not be enforced to the extreme. Fourth, good words should not be spoken to the fullest.' Why? If good words are spoken to the fullest, people will easily despise them. If rules are enforced to the extreme, people will surely be annoyed. If blessings are enjoyed to the fullest, the connection will be lonely. If power is exhausted, disaster will surely come.' Huiqin bowed again, took it to heart, and then retreated to bid farewell to Huiqing. Huiqing said, 'The abbot should wrap his staff with a bamboo hat and hang it on the wall of the abbot's room. Going and staying should be as light as a wandering monk, then it will be good.'
Emperor Huizong (徽宗, personal name Ji (佶))
The first year of Jianzhong Jingguo (建中靖國) of the Xinsi year of Huizong (徽宗, 1101 AD).
Chan Master Jingyin Weiyue (凈因惟岳) and others were ordered to ascend the seat for the Empress Dowager in Wende Hall (文德殿).
In the second month, on the thirty-fifth day after the Empress Dowager's passing, the emperor ordered six Chan elders, including Jingyin Weiyue (凈因惟岳), Zhihai (智海), and Zhiqing (智清), to ascend the seat and preach the Dharma in Wende Hall (文德殿).
Chan Master Weibai (惟白) of Fayun Foguo (法雲佛國) in Dongjing (東京) completed the Continued Record of the Lamp.
Weibai (惟白) was from Jingjiang (靖江) and was a Dharma heir of Fayun Xiu (法雲秀).
住東京法雲。后住天童。續燈錄三十卷上進。帝為制序。
黃龍清移疾居昭默堂。
清住黃龍未久。即移居昭默堂。頹然宴坐一室。人莫能親疏之。然見者各得其歡心。或得其片言只句。如獲拱璧。嘗語洪覺范曰。今之學者。未脫生死。病在什麼處。在偷心未死耳。然非其罪。為師者之罪也。如漢高帝紿韓信而殺之。信雖死。其心果死乎。今之宗師為人。多類此。古之學者。言下脫生死。效在什麼處。在偷心已死。然非學者自能爾。實為師者鉗錘妙密也。如梁武帝御大殿見侯景。不動聲氣而侯景汗下。不敢仰視。退謂人曰。蕭公天威逼人。吾不可以再見也。景未嘗死而其心已枯竭無餘矣。古之宗師為人多類此。今諸方所說非不美麗。要之如趙昌畫花逼真。世傳為寶。非真花也。
祥符蔭曰。不涉世緣。方成道業。寶覺靈源住黃龍。未幾俱移疾居晦堂昭默。棧絕學者。然學者得其片言只句。如獲拱璧。嗚呼。久默斯要。此鍵椎之所以妙密也。
壬午崇寧元年。
禪師自覺應詔住東京凈因。
覺青州王氏子。幼以儒業見知于司馬溫公。然事高尚而無意功名。一旦落髮從芙蓉游。履踐精密。契悟超絕。出世住大乘。是年詔居凈因。
禪師黃龍下寶峰云庵真凈克文寂。
文
【現代漢語翻譯】 現代漢語譯本 住在東京法雲寺，後來住在天童寺。《續燈錄》三十卷進獻給皇帝，皇帝為此書作序。
黃龍清因病移居昭默堂。
清禪師住在黃龍寺不久，就移居到昭默堂。他獨自一人頹然靜坐于室內，人們難以親近或疏遠他。然而，見到他的人都能各自感到歡喜，或者得到他的一言半語，就如同獲得了拱璧（珍貴的玉璧）。他曾對洪覺范說：『如今的學佛之人，未能脫離生死輪迴，病癥在哪裡呢？在於偷心（妄心）未死罷了。然而這不是他們的罪過，而是為師者的罪過啊。如同漢高帝（劉邦，前202年-前195年）欺騙韓信並將他殺害，韓信雖然死了，他的心果真死了嗎？如今的宗師教導人，大多如此。古代的學佛之人，在言語之下就能脫離生死輪迴，效驗在哪裡呢？在於偷心已經死了。然而這不是學佛之人自己能夠做到的，實在是為師者鉗錘（比喻嚴厲的教導）巧妙嚴密啊。如同梁武帝（蕭衍，502年-549年）在大殿上見到侯景，不動聲色，侯景就嚇得汗流浹背，不敢仰視。退下後對人說：『蕭公的天威逼人，我不可以再見他了。』侯景未曾死去，但他的心已經枯竭無餘了。古代的宗師教導人大多如此。如今各處所說的禪法並非不美麗，但要而言之，就像趙昌畫的花一樣逼真，世人傳為珍寶，但終究不是真花啊。』
祥符蔭說：『不涉及世俗的因緣，才能成就道業。寶覺靈源禪師住在黃龍寺，不久都因病移居晦堂昭默。斷絕了學者的來往，然而學者得到他的一言半語，就如同獲得了拱璧。唉！長久的沉默是關鍵。這就是鉗錘之所以巧妙嚴密的原因啊。』
崇寧元年（1102年）壬午。
禪師自覺奉詔住在東京凈因寺。
自覺禪師是青州王氏之子，年幼時就以儒學被司馬溫公（司馬光，1019年-1086年）所賞識。然而他志向高尚，無意于功名。一旦剃度出家，跟隨芙蓉道楷禪師修行，行為嚴謹精密，契悟超絕。出世后住在（杭州）大乘寺，這年奉詔住在凈因寺。
禪師黃龍一派的寶峰克文禪師在云庵真凈禪師座下開悟。
【English Translation】 English version He resided at Fayun Temple in Tokyo, and later at Tiantong Temple. He presented the thirty-volume 'Continuation of the Lamp Records' to the emperor, who wrote a preface for it.
Huanglong Qing moved to Zhaomo Hall due to illness.
Zen Master Qing, after residing at Huanglong Temple for a short time, moved to Zhaomo Hall. He sat alone in a room, seemingly detached, making it difficult for people to approach or distance themselves from him. However, those who saw him each found joy, or obtained a word or two from him, as if they had acquired a 'gongbi' (a precious jade disc). He once said to Hong Juefan: 'Today's Buddhist learners have not escaped the cycle of birth and death. Where does the problem lie? It lies in the 'stealing mind' (deluded mind) not being dead. However, it is not their fault, but the fault of the teachers. It is like Emperor Gao of Han (Liu Bang, 202 BC-195 BC) deceiving and killing Han Xin. Although Han Xin died, did his mind truly die? Today's masters teach people in much the same way. Ancient Buddhist learners could escape the cycle of birth and death upon hearing a word. Where does the effect lie? It lies in the 'stealing mind' already being dead. However, this is not something the learners can do on their own; it is truly because the teachers' 'pincers and hammer' (metaphor for strict teaching) are wonderfully precise. It is like Emperor Wu of Liang (Xiao Yan, 502-549 AD) meeting Hou Jing in the main hall, remaining calm and collected, causing Hou Jing to sweat profusely and dare not look up. After retreating, he said to others: 'The divine authority of Duke Xiao is overwhelming; I cannot see him again.' Hou Jing had not died, but his mind was already withered and exhausted. Ancient masters taught people in much the same way. The Zen teachings spoken of in various places today are not without beauty, but in essence, they are like the flowers painted by Zhao Chang, lifelike and passed down as treasures, but ultimately not real flowers.'
Xiangfu Yin said: 'Without involving worldly causes and conditions, one can achieve the path of enlightenment. Zen Master Baojue Lingyuan resided at Huanglong Temple, and soon both moved to Huitang Zhaomo due to illness. They cut off contact with scholars, yet scholars who obtained a word or two from them felt as if they had acquired a 'gongbi'. Alas! Prolonged silence is the key. This is why the 'pincers and hammer' are so wonderfully precise.'
The year Renwu, the first year of Chongning (1102 AD).
Zen Master Zijue was summoned to reside at Jingyin Temple in Tokyo.
Zen Master Zijue was a son of the Wang family of Qingzhou. As a child, he was known for his Confucian scholarship by Sima Wengong (Sima Guang, 1019-1086 AD). However, he had lofty aspirations and no interest in fame and fortune. Once he shaved his head and followed Zen Master Furong Daokai, practicing diligently and achieving extraordinary enlightenment. After entering the world, he resided at (Hangzhou) Dacheng Temple. In this year, he was summoned to reside at Jingyin Temple.
Zen Master Kewen of Baofeng, of the Huanglong lineage, attained enlightenment under Zen Master Yun'an Zhenjing.
退居云庵。十月十六日中夜。沐浴更衣跏趺辭眾。泊然而寂。阇維五色成𦦨。白光上騰。煙所及皆成舍利。道俗千餘人皆得之。
徑山杲曰。黃龍南下。五祖只肯晦堂真凈而已。
癸未二年。
禪師慧洪住臨川北禪。
洪得真凈之道。辯博無礙。顯謨朱世英請出世臨川之北禪。先是寺有古應真十六軸。久亡其一。洪至以詩嘲之。未淹辰而應真見夢所匿之家。丐歸寺中。因得之。世以謂尊者猶畏其嘲而歸。
甲申三年。
禪師慧洪游金陵居清涼以事入制獄。
洪退游金陵漕使吳正仲請居清涼。未閱月為狂僧。誣以度牒胃名。旁連訕謗事。入制獄。鍛鍊久之。坐胃名著縫掖。
芙蓉祖應詔住東京十方凈因禪院。
祖應詔住凈因。禪師齊璉首眾。座下萬指。時天下大興崇寧寺。精擇傳法者。永興經略使王序。都轉運薛紹彭奏禮致璉開法崇寧。
臨濟第十世五祖祖示寂。
六月二十五日。上堂辭眾曰。趙州和尚有末後句。你作么生會。試出來道看。若會得去。不妨自在快活。如或未然。這好事作么說。良久曰。說即說了也。祇是諸人不知。要會么。富嫌千口少。貧恨一身多。珍重。時山門有土木之役。躬往督之。且曰。汝等勉力。吾不復來矣。歸方丈凈
【現代漢語翻譯】 現代漢語譯本：退居云庵后，十月十六日半夜，沐浴更衣，結跏趺坐，向眾人告別，安詳寂滅。荼毗（Dharani，焚燒）后，出現五色舍利（Śarīra，遺骨），白光向上升騰，煙所飄到的地方都化為舍利，道俗一千餘人都得到了舍利。
徑山杲（Jingshan Gao）說：『黃龍慧南（Huanglong Huinan）之後，五祖法演（Wuzu Fayan）只認可晦堂祖心（Huitang Zuxin）和真凈克文（Zhenjing Kewen）而已。』
癸未二年（1103年）。
禪師慧洪（Huihong）住持臨川北禪寺。
慧洪禪師得真凈克文之道，辯才無礙。顯謨閣待制朱世英（Zhu Shiying）請他出世住持臨川北禪寺。先前，寺里有古應真十六軸畫像，很久以前遺失了一軸。慧洪禪師到任后，作詩嘲諷此事。不到幾天，應真（Arhat，阿羅漢）在夢中告訴他畫像藏匿的地點，於是派人去取回，畫像得以歸還寺中。世人都認為這是應真害怕慧洪禪師的嘲諷而自己回來的。
甲申三年（1104年）。
禪師慧洪遊歷金陵（今南京），居住在清涼寺，因事牽連入獄。
慧洪禪師退隱后遊歷金陵，漕使吳正仲（Wu Zhengzhong）請他住持清涼寺。不到一個月，有個瘋癲的和尚誣告他偽造度牒，牽連出誹謗之事，因此入獄。經過長時間的審訊，最終因為私自穿著僧衣而被判罪。
芙蓉道楷（Furong Daokai）應詔住持東京（今開封）十方凈因禪院。
道楷禪師住持凈因禪院，禪師齊璉（Qi Lian）擔任首座，座下有一萬多僧人。當時天下大興崇寧寺，精挑細選傳法之人。永興經略使王序（Wang Xu），都轉運薛紹彭（Xue Shaopeng）上奏朝廷，以禮聘請齊璉禪師前往崇寧寺開法。
臨濟宗第十世五祖法演（Wuzu Fayan）示寂。
六月二十五日，法演禪師上堂向大眾告別說：『趙州從諗（Zhaozhou Congshen）和尚有末後句，你們怎麼理解？試著說出來看看。如果理解了，不妨自在快活。如果還不明白，這好事又該怎麼說呢？』停頓了很久，又說：『說即說了，只是諸位不明白。想要明白嗎？富人嫌一千張嘴吃飯還少，窮人恨自己一身累贅太多。珍重！』當時山門有土木工程，法演禪師親自前往督工，並且說：『你們努力工作，我不會再來了。』回到方丈室，安詳寂滅。
【English Translation】 English version: After retiring to Yun'an, on the sixteenth day of the tenth month, at midnight, he bathed, changed clothes, sat in the lotus position, bid farewell to the assembly, and passed away peacefully. After cremation (Dharani), five-colored relics (Śarīra, remains) appeared, and white light ascended. Wherever the smoke reached, it turned into relics, and more than a thousand monks and laypeople obtained them.
Jingshan Gao said: 'After Huanglong Huinan, Wuzu Fayan only recognized Huitang Zuxin and Zhenjing Kewen.'
The second year of Guiwei (1103 AD).
Chan Master Huihong resided at the Northern Chan Monastery in Linchuan.
Chan Master Huihong attained the Way of Zhenjing Kewen and possessed unobstructed eloquence. Zhu Shiying, a drafter in the Hall of Displayed Eminence, invited him to emerge into the world and reside at the Northern Chan Monastery in Linchuan. Previously, the monastery had sixteen scrolls of ancient Arhat (Arhat, enlightened disciple) paintings, one of which had been lost for a long time. After Huihong arrived, he wrote a poem mocking this matter. Before long, an Arhat (Arhat, enlightened disciple) appeared in a dream and revealed the location where the painting was hidden. People were sent to retrieve it, and the painting was returned to the monastery. The world believed that the Arhat was afraid of Huihong's mockery and returned on its own.
The third year of Jiashen (1104 AD).
Chan Master Huihong traveled to Jinling (present-day Nanjing) and resided at Qingliang Monastery. He was implicated in a case and imprisoned.
After retiring, Chan Master Huihong traveled to Jinling, and Cao Shi Wu Zhengzhong invited him to reside at Qingliang Monastery. In less than a month, a mad monk falsely accused him of forging a tonsure certificate, leading to accusations of slander, and he was imprisoned. After a long period of interrogation, he was ultimately convicted for wearing monastic robes without authorization.
Furong Daokai was summoned to reside at the Ten Directions Pure Cause Chan Monastery in Tokyo (present-day Kaifeng).
Daokai resided at Jingyin Monastery, with Chan Master Qi Lian as the head monk, and more than ten thousand monks under his guidance. At that time, the Chongning Monastery was being greatly expanded throughout the country, and people were carefully selected to transmit the Dharma. Wang Xu, the Pacification Commissioner of Yongxing, and Xue Shaopeng, the Transportation Commissioner, memorialized the court and respectfully invited Chan Master Qi Lian to open the Dharma at Chongning Monastery.
Wuzu Fayan, the tenth generation of the Linji School, passed away.
On the twenty-fifth day of the sixth month, Chan Master Fayan ascended the Dharma hall to bid farewell to the assembly, saying: 'Zen Master Zhaozhou Congshen had a final saying. How do you understand it? Try to say it out loud and see. If you understand it, you may as well be free and happy. If you don't understand it yet, how should this good thing be said?' After a long pause, he added: 'It has been said, but you all do not understand. Do you want to understand? The rich complain that a thousand mouths are too few to feed, and the poor hate that one body is too much of a burden. Farewell!' At that time, there was an earthwork project at the mountain gate, and Chan Master Fayan personally went to supervise the work, saying: 'Work hard, everyone, I will not come again.' He returned to his abbot's room and passed away peacefully.
發澡身。迄旦吉祥而化。是夕山摧石隕。四十里內。巖谷震吼。阇維設利如雨。塔于東山之南。
宗統編年卷之二十二 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之二十三
臨濟第十一世祖
諱克勤參五祖嗣法。
徽宗乙酉崇寧四年。
臨濟第十一世昭覺祖嗣宗統(三十一年)。
祖住成都府崇寧萬壽禪寺。
成都帥翰林郭知章請開法。升座。一向目視雲霄。壁立千仞。則孤負諸聖。一向拖泥涉水。灰頭土面。則埋沒自己。如今恁么也得。不恁么也得。且貴正眼流通。還委悉么。直饒高步毗盧頂。不稟釋迦文。婢視聲聞。奴呼菩薩底來。也須亡鋒結舌。自余故是出頭不得。所以道三世諸佛。只言自知。歷代祖師。全提不起。一大藏教。詮註不及。明眼衲僧。自救不了。若據本分草料。猶是節外生枝。不涉化門一句。作么生道。陣雲橫海上。拔劍攪龍門。
丙戌五年。
禪師清遠住舒州崇寧萬壽。
遠得法后。隱四面大中庵。時天下一新崇寧萬壽寺。舒守王渙之請開法。未幾遷龍門。道望頗振。
丁亥大觀元年。
芙蓉祖應詔住天寧 書法(書應詔。不得已而應之也)。
冬。詔祖自凈因移天寧。
【現代漢語翻譯】 現代漢語譯本： 沐浴身體，直到早晨吉祥圓寂。當晚山崩石落，四十里內，山谷震動轟鳴，火化后的舍利如雨般落下，塔建在東山之南。
宗統編年卷之二十二 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之二十三
臨濟宗第十一世祖
法諱克勤，參五祖得法。
徽宗乙酉崇寧四年（1105年）。
臨濟宗第十一世昭覺祖嗣宗統(三十一年)。
祖師住成都府崇寧萬壽禪寺。
成都太守翰林郭知章請祖師開法。升座說法：『如果一味追求高遠，如壁立千仞，那就辜負了諸佛聖賢；如果一味遷就世俗，灰頭土臉，那就埋沒了自己。如今這樣也可以，不這樣也可以，關鍵在於正眼流通。你們明白嗎？即使高高地站在毗盧佛（Vairocana）的頭頂，不接受釋迦文佛（Sakyamuni）的教誨，輕視聲聞乘（Śrāvakayāna），奴役菩薩乘（Bodhisattva-yāna）的人，也必須啞口無言。其餘的人更是無法出頭。所以說，三世諸佛，只可自己領悟；歷代祖師，完全提不起；全部的佛經，都無法詮釋；明眼的僧人，也無法自救。如果按照本分來說，仍然是節外生枝。不涉及教化的一句話，該怎麼說呢？陣雲橫在海上，拔劍攪動龍門。』
丙戌五年（1106年）。
禪師清遠住舒州崇寧萬壽寺。
清遠得法后，隱居在四面大中庵。當時天下新建崇寧萬壽寺，舒州太守王渙之請他開法。不久遷往龍門，聲望大振。
丁亥大觀元年（1107年）。
芙蓉祖師應詔住持天寧寺（書法：書應詔，表示不得已而應詔）。
冬季，皇帝下詔讓祖師從凈因寺移住天寧寺。
【English Translation】 English version: After bathing, he passed away auspiciously at dawn. That night, mountains collapsed and rocks fell. Within forty li, the valleys shook and roared. Śarīra (relics) fell like rain after cremation. The stupa (tower) was built south of Dongshan (East Mountain).
Chronicle of the Lineage Transmission, Volume 22 Supplement to the Buddhist Canon, New Series, Volume 86, No. 1600, Chronicle of the Lineage Transmission
Chronicle of the Lineage Transmission, Volume 23
The Eleventh Generation Ancestor of the Linji (Rinzai) School
His Dharma name was Keqin, and he inherited the Dharma from the Fifth Patriarch.
In the fourth year of Chongning (1105 CE), the year of Yiyou during the reign of Emperor Huizong.
The Eleventh Generation Zhaojue Ancestor of the Linji School succeeded to the Lineage Transmission (thirty-one years).
The Ancestor resided at Chongning Wanshou Chan Monastery in Chengdu Prefecture.
The Prefect of Chengdu, Hanlin Guo Zhizhang, invited the Ancestor to open the Dharma. Ascending the seat, he gazed at the clouds, as upright as a towering cliff. 『To be solely lofty and distant is to betray all the sages. To be solely mired in the mundane, covered in dirt and ash, is to bury oneself. Now, is it acceptable to be like this? Is it acceptable not to be like this? What is valued is the circulation of the true eye. Do you understand? Even those who stand atop the head of Vairocana (the universal Buddha), not receiving the teachings of Sakyamuni (historical Buddha), those who treat Śrāvakayāna (the Vehicle of Hearers) with contempt and enslave Bodhisattva-yāna (the Bodhisattva Vehicle), must be left speechless. Others cannot even begin to emerge. Therefore, it is said that the Buddhas of the three times can only know for themselves; the patriarchs of all generations cannot fully express it; the entire Buddhist canon cannot fully explain it; and clear-eyed monks cannot save themselves. According to one's own inherent nature, it is still extraneous. How should one speak a phrase that does not involve transformation? Battle clouds stretch across the sea; draw your sword and stir the Dragon Gate.』
In the fifth year of Bingxu (1106 CE).
Chan Master Qingyuan resided at Chongning Wanshou Monastery in Shuzhou.
After Qingyuan attained the Dharma, he lived in seclusion at the Dazhong Hermitage on all sides. At that time, the newly built Chongning Wanshou Monastery was established, and Wang Huanzhi, the Prefect of Shu, invited him to open the Dharma. Soon after, he moved to Longmen, and his reputation greatly increased.
In the first year of Dading (1107 CE), the year of Dinghai.
Ancestor Furong was summoned to reside at Tianning Monastery (Calligraphy: 'Written in response to the imperial edict,' indicating that he responded reluctantly).
In winter, the emperor issued an edict ordering the Ancestor to move from Jingyin Monastery to Tianning Monastery.
差中使押入。不許辭免。
芙蓉祖表辭師號編管緇州。
開封尹李孝壽奏祖道行卓冠叢林。宜有以褒顯之。即賜紫伽黎。號定照禪師。祖上表辭。上令孝壽躬諭朗廷旌善之意。而祖確然不回。上怒。收付有司。有司知祖忠誠而適犯天威。問曰。長老枯悴有疾乎。祖曰。平日有疾。今實無。又曰。言有疾即於法免罪譴。祖曰。豈敢僥倖稱疾而求脫罪譴乎。吏太息。於是受罰。著縫掖編管緇州。都城道俗見者流涕。祖氣色閑暇。至緇州僦屋而居。學者益親。
祥符蔭曰。宋時奉來開堂。賜衣錫號。雖屬朝廷崇法旌善之意。然沙門釋子。離世間相。以道為尊。若染世榮。何名出世。芙蓉祖躬矯其獘。足為法門一振清風。但大道無方。初非一定。隨機接引。亦在乎人。人境兩忘。則又無可不可。拘拘執礙。反致自成過咎。毫釐之間。不可不辨也。
宗杲遊歷諸方。
杲生宣州奚氏。年十三。方從學鄒魯。未半月棄去。出家已。如有宗門中事。遍閱諸家語。尤喜雲門睦州。嘗疑五家宗派。元初只是一個達摩。因什有許多門庭。然性俊逸不羈。父母勉令參學。歷明教太陽。見元首座洞山微和尚。盡得洞上宗旨。又至真如喆座下。入慶藏主賢蓬頭之室。往黃龍東林。俱不合。復謁心印珣。珣秀鐵面高
【現代漢語翻譯】 現代漢語譯本：差役強行押送，不許推辭。
芙蓉道楷禪師上表推辭『禪師』的稱號，被流放到緇州。
開封府尹李孝壽上奏說，道楷禪師的德行在僧人中首屈一指，應該給予褒獎和彰顯。於是皇帝賜予他紫色的袈裟，並賜號『定照禪師』。道楷禪師上表推辭。皇帝命令李孝壽親自向他宣諭朝廷表彰善行的意思，但道楷禪師堅決不接受。皇帝大怒，將他交給有關部門處理。有關部門知道道楷禪師忠誠，只是觸犯了天威，便問他說：『長老身體枯槁，有疾病嗎？』道楷禪師說：『平時有疾病，現在確實沒有。』又問：『如果說有疾病，就可以依法免除罪責。』道楷禪師說：『我怎麼敢僥倖謊稱有疾病來逃脫罪責呢？』官吏嘆息。於是道楷禪師接受了懲罰，穿著僧衣被流放到緇州。都城的僧人和百姓看見的人都流下了眼淚。道楷禪師神色安閑，到達緇州后租房子居住，向他學習的人更加親近。
祥符蔭評論說：宋朝（960年-1279年）時，奉旨前來開堂說法，朝廷賜予袈裟和錫杖，這雖然是朝廷崇尚佛法、表彰善行的意思，但是出家人遠離世俗，以道為尊。如果貪戀世俗的榮華，還怎麼能稱得上是出世呢？芙蓉道楷禪師親自糾正這種弊端，足以在佛門中樹立一股清新的風氣。但是大道沒有固定的方向，本來就不是一成不變的，隨機應變地接引眾生，也在於人。如果能夠達到人與境兩相忘懷的境界，那麼一切都可以，一切都不可以。如果拘泥執著，反而會導致自身的過錯。這其中的細微差別，不可不辨明啊。
宗杲禪師遊歷各地。
宗杲禪師出生在宣州奚氏家庭。十三歲時，開始跟隨老師學習儒家經典，不到半個月就放棄了。出家后，好像已經通曉禪宗的事情一樣。他廣泛閱讀各家的語錄，尤其喜歡雲門文偃和睦州陳尊宿的語錄。他曾經疑惑五家宗派，最初只是一個達摩祖師，為什麼會有這麼多的門庭。然而他天性俊逸不羈，父母勉強他去參學。他先後拜訪了明教太陽禪師、元首座和洞山微和尚，完全領悟了洞山的宗旨。他又到真如喆禪師座下，進入慶藏主賢蓬頭禪師的房間，前往黃龍山和東林寺，都沒有得到契合。後來又拜見了心印珣禪師。珣禪師相貌清秀，鐵面無私，品格高尚。
【English Translation】 English version: The officer forced him to be escorted, and no refusal was allowed.
Zen Master Furong Zudao submitted a memorial to decline the title of 'Zen Master' and was exiled to Zi Zhou.
Li Xiaoshou, the Prefect of Kaifeng, reported that Zen Master Daokai's virtue was outstanding among monks and should be commended and recognized. Therefore, the emperor bestowed upon him a purple kasaya and the title 'Zen Master Dingzhao'. Zen Master Daokai submitted a memorial to decline. The emperor ordered Li Xiaoshou to personally convey the court's intention to commend good deeds, but Zen Master Daokai firmly refused. The emperor was furious and handed him over to the relevant authorities. The authorities knew that Zen Master Daokai was loyal but had offended the emperor, so they asked him, 'Is the Elder frail and ill?' Zen Master Daokai said, 'I usually have illnesses, but I am not ill now.' They asked again, 'If you say you are ill, you can be exempted from punishment according to the law.' Zen Master Daokai said, 'How dare I僥倖 (jiao xing: seek by luck) falsely claim illness to escape punishment?' The official sighed. Therefore, Zen Master Daokai accepted the punishment and was exiled to Zi Zhou wearing monastic robes. The monks and laypeople in the capital who saw him shed tears. Zen Master Daokai looked calm and leisurely. After arriving in Zi Zhou, he rented a house to live in, and those who studied with him became even closer.
Xiangfu Yin commented: During the Song Dynasty (960-1279), he was ordered to come and give lectures, and the court bestowed upon him a kasaya and a staff. Although this was the court's intention to promote Buddhism and commend good deeds, monks should be detached from the world and respect the Dao. If they indulge in worldly glory, how can they be called detached from the world? Zen Master Furong Daokai personally corrected this malpractice, which is enough to establish a fresh atmosphere in Buddhism. However, the Great Dao has no fixed direction and is not immutable. Adapting to circumstances to guide sentient beings also depends on the person. If one can achieve a state of forgetting both self and environment, then everything is possible and everything is impossible. If one is rigid and attached, it will lead to one's own faults. The subtle differences between them must be distinguished.
Zen Master Zonggao traveled to various places.
Zen Master Zonggao was born into the Xi family in Xuanzhou. At the age of thirteen, he began to study Confucian classics with a teacher, but he gave up after less than half a month. After becoming a monk, it seemed as if he already understood the affairs of Zen Buddhism. He widely read the recorded sayings of various masters, especially liking the recorded sayings of Yunmen Wenyan and Muzhou Chen Zunsu. He once wondered why the five schools of Zen were originally just one Bodhidharma, but there were so many schools. However, he was naturally talented and unrestrained. His parents forced him to study with masters. He successively visited Zen Master Mingjiao Taiyang, Head Seat Yuan, and Monk Dongshan Wei, and fully understood the principles of Dongshan. He also went to Zen Master Zhenru Zhe's seat, entered the room of Zen Master Qingzang Xian Pentou, and went to Huanglong Mountain and Donglin Temple, but none of them suited him. Later, he visited Zen Master Xinyin Xun. Zen Master Xun had a handsome appearance, an iron face, and a noble character.
第。與語大奇之。欲留會下。而杲不樂。因指令參寶峰準。至寶峰。機辯縱橫。而準無可意。嘗曰。汝做得座主奴。又一日語曰。杲上座。我這裡禪。你一一理會得。教你說亦說得。只有一件事未在。你還知么。杲曰。未審是什麼事。準曰。你只欠㘞地一下。如何敵得生死。杲曰。正是某疑處(杲職書記。一日準見其指甲長。顧之曰。書記。東司頭籌子。想不是汝洗的。杲遂求作圊頭九月。后對眾曰。我指甲稍長一菽許。湛堂先師。便向十指爪上出見)。
云巖新移黃龍。
新自積翠領云巖建經藏。太史黃庭堅作記。有以其親墓記镵于碑陰者。新恚罵曰。陵侮不避禍若是。語未卒。電雷擊碑。析而中分之。遷黃龍。學者云委。
戊子二年。
祖結庵于芙蓉湖。
祖在緇州。詔放自便。庵于芙蓉湖中。不下山。不赴齋。不發化主。將本庵莊課一歲所得。均作三百六十分。日取一分用之。更不隨人添減。新到相見。茶湯而已。
禪師道寧住潭州開福。
寧歙溪汪氏子。參五祖頓徹法源。潭帥席震請住開福。衲子景從。
己丑三年。
禪師德洪覆僧服。
洪游京師。丞相張商英特奏復僧服。改今名。太尉郭天民奏賜椹服。號寶覺圓明。自稱寂音尊者。
【現代漢語翻譯】 與語之後，大為驚奇。想要留他在會下，但杲（Dahui Zonggao，大慧宗杲禪師）不願意。於是指令他去參訪寶峰準禪師。到了寶峰，他機智善辯，但準禪師並不滿意。曾說：『你做得像個座主的奴隸。』又有一天說：『杲上座，我這裡的禪，你一一都能理解，教你說也能說出來，只有一件事你還沒做到。你知道嗎？』杲說：『不知是什麼事？』準說：『你只欠缺㘞地一下，如何能敵得過生死？』杲說：『這正是我疑惑的地方。』（杲當時擔任書記，有一天準禪師見他指甲長，看著他說：『書記，東司（廁所）的頭籌子，想不是你洗的。』杲於是請求去做廁所的清潔工作。九月后，他對眾人說：『我指甲稍微長了一點點，湛堂先師，便向十指爪上顯現出來。』）
云巖禪師新遷住持黃龍寺。
新禪師從積翠寺領眾到云巖寺，建造經藏。太史黃庭堅為之作記。有人將他親人的墓碑銘文刻在碑陰。新禪師惱怒地罵道：『陵侮到如此地步，難道不怕遭禍嗎？』話還沒說完，電雷擊中石碑，將其劈成兩半。后遷往黃龍寺，學人如雲。
戊子二年（1048年）。
祖禪師在芙蓉湖邊結庵。
祖禪師在緇州時，朝廷下詔允許他自由行動。他在芙蓉湖中結庵，不下山，不應齋，不發起募捐。將本庵莊園一年的收入，平均分成三百六十分，每天取用一份，不再隨人增減。新禪師到訪相見，僅以茶湯招待。
道寧禪師住持潭州開福寺。
寧禪師是歙溪汪氏之子，參拜五祖禪師，頓悟法源。潭州太守席震邀請他住持開福寺，僧人紛紛跟隨。
己丑三年（1049年）。
德洪禪師恢復僧人身份。
洪禪師遊歷京師，丞相張商英特別上奏，恢復了他的僧人身份，並改了現在的名字。太尉郭天民上奏，賜予他椹色袈裟，號為寶覺圓明，自稱為寂音尊者。
【English Translation】 After speaking with him, he was greatly astonished. He wanted to keep him at the assembly, but Gao (Dahui Zonggao) was unwilling. So he ordered him to visit Chan Master Baofeng Zhun. When he arrived at Baofeng, he was quick-witted and eloquent, but Chan Master Zhun was not satisfied. He once said, 'You act like a slave to the abbot.' Another day he said, 'Venerable Gao, the Chan here, you understand everything, and you can speak about it, but there is one thing you have not done. Do you know what it is?' Gao said, 'I don't know what it is.' Zhun said, 'You only lack a 㘞 sound, how can you defeat birth and death?' Gao said, 'This is exactly where I am in doubt.' (Gao was then serving as a secretary. One day, Chan Master Zhun saw that his fingernails were long and looked at him, saying, 'Secretary, the first scoop of the east privy, I don't think you washed it.' Gao then asked to work as a toilet cleaner. After nine months, he said to the assembly, 'My fingernails grew a little longer, and the late Chan Master Zhantang immediately manifested on my ten fingertips.')
Chan Master Yunyan newly moved to be the abbot of Huanglong Temple.
Chan Master Xin led the community from Jicui Temple to Yunyan Temple to build a scripture library. Grand Historian Huang Tingjian wrote a record for it. Someone had the inscription of his relative's tombstone engraved on the back of the stele. Chan Master Xin angrily scolded, 'To insult to such an extent, are you not afraid of disaster?' Before he finished speaking, lightning struck the stele and split it in half. Later, he moved to Huanglong Temple, and scholars flocked to him.
The second year of Wuzi (1048).
Chan Master Zu built a hermitage on the shore of Furong Lake.
When Chan Master Zu was in Zizhou, the imperial court issued an edict allowing him to act freely. He built a hermitage in the middle of Furong Lake, not going down the mountain, not attending vegetarian feasts, and not initiating fundraising. He divided the annual income from the hermitage's estate into 360 parts, taking one part each day for use, without adding or subtracting according to others. When Chan Master Xin came to visit, he only offered tea.
Chan Master Daoning resided at Kaifu Temple in Tanzhou.
Chan Master Ning was the son of the Wang family of Xixi. He visited the Fifth Patriarch and had a sudden enlightenment of the source of the Dharma. The prefect of Tanzhou, Xi Zhen, invited him to reside at Kaifu Temple, and monks followed him in droves.
The third year of Jichou (1049).
Chan Master Dehong resumed his monastic status.
Chan Master Hong traveled to the capital, and Prime Minister Zhang Shangying specially requested that he be restored to his monastic status and changed his current name. Grand Commandant Guo Tianmin requested that he be granted a dark red robe, named Baojue Yuanming, and called himself Venerable Jiyin.
禪師圓照下東京法雲大通善本寂。
本凡三住大剎。玉立孤峻。儼臨清眾。如萬山環天柱。讓其高寒。王公貴人填門問道。寶坊地涌。塗金縷碧。未嘗以言徇物。以色假人。嘗示眾曰。上士聽法以神。中士聽法以心。下士聽法以耳。且道更有一人來。將什麼聽。乃卓拄杖曰。高也著。低也著。落落圓音遍寥廓。十方內外更無他。不用無繩而自縛。晚請于朝。歸老西湖龍山。杜門卻掃。士大夫想其高風。愿見而不可得。十二月甲子。屈三指謂左右曰。止有三日。已而果寂。本臨眾三十年未嘗笑。或問之。本曰。不莊嚴無以蒞眾。所至見畫佛菩薩行立之像。不敢坐。伊蒲塞饌以魚胾名者。皆不食。其真誠敬事防心離過類如此。平居作止。直視不瞬。及其升堂說法。則左右顧如象王旋迴。學者多因之悟入。時以名與圓照同。呼為小本。
庚寅四年。
黃龍慧南詔謚普覺大師。
辛卯政和元年。
禪師慧勤應詔住東都智海。
禪師德洪配海外。
時張商英罷政事。坐交張郭。又左司陳瑩中撰尊堯錄。當軸者嫉之。謂洪頗助其筆削。十月。褫僧伽黎。配海外。
壬辰二年。
祖住夾山禪師安民為第一座。
禪師紹隆來參領悟。
隆和之含山人。九歲辭親
【現代漢語翻譯】 現代漢語譯本：禪師圓照在東京法雲大通善寺圓寂。他俗姓本。
本禪師曾三次住持大型寺院。他像玉一樣挺拔孤立，莊嚴地面對大眾，如同萬山環繞天柱山，令人感到他的高遠和清冷。王公貴人紛紛登門請教。寺院寶地涌現，裝飾著金絲和碧玉，但他從不以言語迎合世俗，也不用外表偽裝自己。他曾向大眾開示說：『上等根器的人用神識聽法，中等根器的人用心聽法，下等根器的人用耳朵聽法。』那麼，還有一種人來，用什麼聽呢？於是他拄著禪杖說：『高也好，低也好，圓滿的聲音響徹空曠，十方內外再無其他。不用無緣無故地自我束縛。』晚年他應朝廷邀請，回到西湖龍山養老，閉門謝客。士大夫們仰慕他的高風亮節，希望能見他一面卻不可得。十二月甲子日，他彎曲三個手指對身邊的人說：『只有三天了。』不久之後果然圓寂。本禪師主持寺院三十年，從未笑過。有人問他原因，本禪師說：『不莊嚴就無法領導大眾。』他所到之處，見到畫的佛菩薩站立的畫像，都不敢坐下。伊蒲塞（在家男居士）供奉的食物中，凡是用魚肉做的，他都不吃。他真誠恭敬，防範內心，遠離過錯，就是這樣。平時的一舉一動，都目光正直，不斜視。等到他升座說法時，則像象王一樣左右顧盼。學人大多因此而領悟。當時因為名字與圓照相同，所以人們稱他為小本。
庚寅四年（1110年）。
黃龍慧南被朝廷追諡為普覺大師。
辛卯政和元年（1111年）。
禪師慧勤應詔住持東都智海寺。
禪師德洪被流放到海外。
當時張商英被罷免官職，因與張郭交往而受牽連。又因為左司陳瑩中撰寫《尊堯錄》，當權者嫉恨他，認為德洪曾幫助他修改潤色。十月，被剝奪僧衣，流放到海外。
壬辰二年（1112年）。
祖住夾山禪師安民擔任第一座。
禪師紹隆前來參學領悟。
紹隆是和州含山人，九歲辭別父母。
【English Translation】 English version: Chan Master Yuanzhao of Fayun Datong Shan Temple in Dongjing (Tokyo) passed away in tranquility. His lay surname was Ben.
Master Ben had presided over large monasteries three times. He stood tall and solitary like jade, solemnly facing the assembly, like myriad mountains surrounding Tianzhu Mountain, making people feel his loftiness and coldness. Princes, nobles, and dignitaries flocked to his door to seek guidance. The temple's sacred ground flourished, adorned with gold threads and jade, but he never catered to the world with words, nor did he use appearances to deceive people. He once instructed the assembly, saying: 'Superior individuals listen to the Dharma with their spirit, intermediate individuals listen to the Dharma with their mind, and inferior individuals listen to the Dharma with their ears.' Then, what will another type of person use to listen? Thereupon, he struck his staff and said: 'High is good, low is good, the perfect sound resonates throughout the vastness, there is nothing else within and without the ten directions. There is no need to bind oneself without a rope.' In his later years, he accepted an invitation from the court and returned to Longshan in West Lake to retire, closing his doors to guests. Scholars and officials admired his noble character and wished to see him, but it was impossible. On the Jiazi day of the twelfth month, he bent three fingers and said to those around him: 'There are only three days left.' Soon after, he indeed passed away peacefully. Master Ben presided over the monastery for thirty years and never smiled. Someone asked him the reason, and Master Ben said: 'Without solemnity, one cannot lead the assembly.' Wherever he went, he dared not sit down when he saw painted images of Buddhas and Bodhisattvas standing. He would not eat any food offered by Upasakas (male lay devotees) that was made with fish or meat. His sincerity, reverence, guarding of his mind, and avoidance of faults were like this. His usual actions and demeanor were upright, with a direct gaze. When he ascended the Dharma platform to preach, he would look around like an elephant king turning his head. Many students attained enlightenment because of this. At that time, because his name was the same as Yuanzhao, people called him Little Ben.
In the fourth year of Gengyin (1110 AD).
Huinan of Huanglong was posthumously conferred the title of Great Master Pujue by the court.
In the first year of Xinmao, Zhenghe (1111 AD).
Chan Master Huaiqin was summoned to preside over Zhihai Temple in Dongdu.
Chan Master Dehong was exiled overseas.
At that time, Zhang Shangying was dismissed from office and implicated due to his association with Zhang Guo. Furthermore, because Zuo Si (official title) Chen Yingzhong wrote 'Zun Yao Lu', those in power resented him, believing that Dehong had helped him revise and polish it. In October, he was stripped of his monastic robes and exiled overseas.
In the second year of Renchen (1112 AD).
Chan Master Anmin of Zuzhu Jiasan Temple was appointed as the First Seat.
Chan Master Shaolong came to study and attained enlightenment.
Shaolong was from Hanshan in Hezhou, and he bid farewell to his parents at the age of nine.
。居佛慧院。逾六年得度受具。又五年。謁長蘆信。略沾法味。有傳祖語至者。隆讀之嘆曰。想酢生液。雖未澆腸沃胃。要且使人慶快。第恨未聆謦缺耳。遂由寶峰依湛堂。客黃龍。叩死心。來謁祖。一日入室。祖問曰。見見之時。見非是見。見猶離見。見不能及。舉拳曰。還見么。隆曰。見。祖曰。頭上安頭。隆聞脫然契證。祖叱曰。見個甚麼。隆曰。竹密不妨流水過。祖肯之。俾掌藏教。有問祖曰。隆藏主柔易若此。何能為哉。祖曰。瞌睡虎耳。
癸巳三年。
禪師德洪赦歸。
春。赦歸。冬。復證獄于并州。
禪師開福道寧寂。
甲午四年。
祖徙道林樞密郭子常奏賜紫衣師號。
禪師德洪歸湘西明白庵。
洪得還筠州。往來九峰洞山。野服蕭散。以詩文自娛。將自西安入衡湘。依法屬以老。復為狂道士執以為張懷素黨。下南昌獄。治百餘日非是。蓋謬以張天覺為張懷素也。會赦免。歸湘西之南臺。治所居。榜曰明白庵。自為之銘。有曰。一庵收身。以時臥起。語默不昧。絲毫弗差。蒙雜而著。隨孚于嘉。於是著疏經論。發揮秘奧。解易。作僧寶傳三十卷。林間錄二卷。高僧傳十二卷。智證傳十卷。志林十卷。冷齋夜話十卷。天廚禁臠一卷。石門文字禪三十
【現代漢語翻譯】 現代漢語譯本 住在佛慧院，六年多后剃度受戒。又過了五年，拜訪長蘆信禪師，略微領悟了一些佛法的滋味。有人帶來傳祖的語錄，隆禪師讀後感嘆道：『就像喝到酸味飲料一樣，雖然沒有澆灌到腸胃，但也能讓人感到慶幸和快樂，只是遺憾沒有親耳聽到教誨。』於是從寶峰山前往依止湛堂禪師，又到黃龍山拜訪死心禪師，之後來拜見祖印禪師。一天進入禪房，祖印禪師問道：『見見之時，見非是見，見猶離見，見不能及。』舉起拳頭說：『還見嗎？』隆禪師回答：『見。』祖印禪師說：『頭上安頭。』隆禪師聽后豁然開悟。祖印禪師呵斥道：『見個什麼？』隆禪師回答：『竹密不妨流水過。』祖印禪師認可了他，讓他掌管藏經。有人問祖印禪師說：『隆藏主如此柔弱平易，怎麼能勝任呢？』祖印禪師說：『他是瞌睡虎罷了。』
癸巳三年（1173年）。
禪師德洪被赦免回家。
春季，被赦免回家。冬季，又在并州被誣陷下獄。
禪師開福道寧圓寂。
甲午四年（1174年）。
祖印禪師遷往道林寺，樞密使郭子常上奏朝廷賜予紫衣和師號。
禪師德洪回到湘西的明白庵。
德洪得以返回筠州，往來於九峰山和洞山，穿著樸素的衣服，以詩文自娛。打算從西安進入衡湘，因為年老而停止。又被狂道士抓住，認為是張懷素的同黨，被關押在南昌監獄。審訊一百多天後發現不是，原來是誤把張天覺當成了張懷素。適逢大赦，被釋放，回到湘西的南臺，治理居住的地方，題名為明白庵，親自為它撰寫銘文，其中有：『一庵收身，以時臥起，語默不昧，絲毫弗差。蒙雜而著，隨孚于嘉。』於是撰寫疏解經論，闡發精深奧秘，註解《易經》，創作《僧寶傳》三十卷，《林間錄》二卷，《高僧傳》十二卷，《智證傳》十卷，《志林》十卷，《冷齋夜話》十卷，《天廚禁臠》一卷，《石門文字禪》三十卷。
【English Translation】 English version He resided at the Fohui Monastery. After more than six years, he was ordained and received the full precepts. Five years later, he visited Chan Master Changlu Xin, and slightly tasted the flavor of Dharma. Someone brought the recorded sayings of Patriarch Chuan, and Chan Master Long read it and sighed, 'It's like drinking sour plum juice. Although it doesn't nourish the stomach, it still makes people feel happy. It's just a pity that I haven't heard the teachings in person.' Therefore, he went from Baofeng Mountain to rely on Chan Master Zhantang, and then visited Chan Master Sixin at Huanglong Mountain, and then came to visit Patriarch Zuyin. One day, he entered the meditation room, and Patriarch Zuyin asked, 'When seeing sees, seeing is not seeing; seeing is still apart from seeing; seeing cannot reach.' He raised his fist and said, 'Do you still see it?' Long Chan Master replied, 'I see it.' Patriarch Zuyin said, 'Adding a head on top of a head.' Chan Master Long suddenly attained enlightenment upon hearing this. Patriarch Zuyin scolded, 'What do you see?' Chan Master Long replied, 'The dense bamboo cannot prevent the flowing water from passing through.' Patriarch Zuyin acknowledged him and made him in charge of the Sutra Collection. Someone asked Patriarch Zuyin, 'Abbot Long is so gentle and easy-going, how can he be competent?' Patriarch Zuyin said, 'He is just a sleeping tiger.'
In the third year of Gui Si (1173 AD).
Chan Master Dehong was pardoned and returned home.
In the spring, he was pardoned and returned home. In the winter, he was falsely accused and imprisoned in Bingzhou again.
Chan Master Daoning of Kaifu Monastery passed away.
In the fourth year of Jiawu (1174 AD).
Patriarch Zuyin moved to Daolin Monastery, and Privy Councilor Guo Zichang petitioned the court to grant him a purple robe and the title of Master.
Chan Master Dehong returned to the Mingbai Hermitage in western Hunan.
Dehong was able to return to Junzhou, traveling between Jiufeng Mountain and Dongshan, wearing simple clothes, and entertaining himself with poetry and prose. He planned to enter Hengxiang from Xi'an, but stopped due to old age. He was then caught by a mad Taoist priest, who thought he was a member of Zhang Huaisu's party, and was imprisoned in Nanchang prison. After more than a hundred days of interrogation, it was found that he was not, because Zhang Tianjue was mistaken for Zhang Huaisu. He was released during a general amnesty and returned to Nantai in western Hunan, where he managed his residence and named it Mingbai Hermitage, writing an inscription for it himself, which said: 'A hermitage to house the body, to lie down and get up in due time, speech and silence are not obscure, not a bit different. Covered and obvious, following the good.' Therefore, he wrote commentaries on sutras and treatises, expounding profound mysteries, annotated the 'Book of Changes', and created 'The Biography of the Sangha Treasure' in thirty volumes, 'Records Among the Forests' in two volumes, 'Biographies of Eminent Monks' in twelve volumes, 'Biographies of Zhi Zheng' in ten volumes, 'Records of Zhi' in ten volumes, 'Cold Studio Night Talks' in ten volumes, 'Heavenly Kitchen Delicacies' in one volume, and 'Stone Gate Literary Chan' in thirty volumes.
卷。語錄偈頌一編。法華合論七卷。楞嚴尊頂義十卷。圓覺皆證義二卷。金剛法源論一卷。起信論解義二卷。並行於世。
闡提居士許顗智證傳後序曰。昔人有言。切忌說破。而此書挑刮示人。無復遺意。吁。可怪也。罷參禪伯以此書為文字教禪而見詆。新學後進。以此書漏泄己解而見憎。孔子作春秋曰。知我者其唯春秋乎。罪我者其唯春秋乎。嗟哉。猶未若此書有罪之者而無知之者也。頃辛丑歲。余在長沙。與覺范相從彌年。其人品問學。道業知識。皆超妙卓絕。過人遠甚。喜與賢士大夫大人游。橫口所言。橫心所念。風駛云騰。泉涌河決。不足喻其快也。以此屢縈禍譴。略不介意。視一死不足以驚懼之者。守此以歿。不少變節。大抵高者忌其略己。下者恥其不逮。阽于死亡。不足以僨人意。謗黷百出。而覺范無纖毫之失。奉戒清凈。世無知者。今此書復出于歿后。竊度此意。蓋慈心仁勇。愍後生之無知。邪說之害道。犯昔人之所切忌而詳言之者也。寧使我得罪于先達。獲謗於後來。而必欲使汝曹聞之。于佛法中。與救鴿飼虎等。於世法中。程嬰公孫杵臼貫高田光之用心也。烏乎資哉(顗保寧璣嗣)。
祥符蔭曰。寂音尊者。豈是欲以語言名世。然以罹身多難。不得大行其志。庵居著述以老。識者雖為
一時惜。不可不為千古慶也。圓悟祖稱其筆端具大辯才。為不可及。信夫。至智證傳世有罪之而無知之者。當時已有明言之者矣。
乙未五年。
禪師慧勤退智海敕居蔣山。
禪師云庵下泐潭湛堂文準寂。
準嗣云庵文。律身以約。掃地煎茶。皆躬為之。時宗杲在座下。值其病。問曰。某向後當見何人。準曰。有個勤巴子。我不識渠。汝可見之。當能辦子大事。七月二十日。更衣說偈而化。阇維設利晶圓光潔。睛齒數珠不壞。宗杲謁丞相張天覺求塔銘。一言而契。留下榻。名其庵曰妙喜。且言吾必助子見川勤。諫議洪駒父序其錄。名士李商老撰次逸事。同門覺范洪述其行實。其高道碩德。可想見云。
云居牧曰。出關走江淮。閱三十年。參一十八人善知識。于中無出佛果。佛眼。死心。靈源。湛堂。五大士而已。蓋真正宗師。考其全才如此之難。若佛果佛眼死心靈源之嗣。固已光明於世。獨湛堂開法日淺。未有繼其高躅者。然覽其遺編。想其胸次。信餘子未易企及也。覺范稱準于真凈之門。所謂家名辯才。氣宇逸群者。抑知言哉。
禪師芙蓉支下西京天寧禧誧寂。
誧蔡州宋氏子。嗣芙蓉祖。初住韶山。次住天寧丹霞。九月四日。忽召主事。令以楮囊分而為四。眾僧童行
【現代漢語翻譯】 現代漢語譯本： 這是值得珍惜的時刻，不得不為千秋萬代慶祝啊。圓悟祖師稱讚慧勤禪師的文筆具有極大的辯才，無人能及，確實如此。至於智證禪師的傳世之作，有人指責它卻不瞭解它，當時已經有人明確地指出了這一點。
乙未五年（1115年）。
慧勤禪師從智海退隱，奉旨居住在蔣山。
云庵禪師的弟子泐潭湛堂文準禪師圓寂。
文準禪師繼承了云庵文禪師的衣缽，以節儉約束自己，掃地、煮茶都親自去做。當時宗杲禪師在他的座下，文準禪師生病時，宗杲問：『我以後應當去拜見什麼人？』文準禪師說：『有個勤巴子（慧勤禪師），我不認識他，你可以去見他，他能夠幫你完成大事。』七月二十日，文準禪師更換衣服，說了偈語后圓寂。火化后，舍利晶瑩圓潤，光彩潔白，眼珠、牙齒、念珠都沒有損壞。宗杲禪師拜謁丞相張天覺，請求為文準禪師寫塔銘，兩人一見如故，張天覺留下宗杲禪師住宿，並將自己的庵命名為妙喜。並且說我一定會幫助你見到川勤（慧勤禪師）。諫議洪駒父為文準禪師的語錄作序，名士李商老編撰文準禪師的逸事，同門覺范洪述撰寫文準禪師的行實。他的高尚品德和卓越才能，可以想見。
云居牧禪師說：『離開關中，走遍江淮，拜訪了十八位善知識，其中沒有超過佛果禪師、佛眼禪師、死心禪師、靈源禪師、湛堂禪師這五位大德的。』可見真正的宗師，考察其全部才能是如此之難。佛果禪師、佛眼禪師、死心禪師、靈源禪師的後繼者，本來就已經光芒照世了，只有湛堂禪師開法的時間較短，沒有繼承他高尚品德的人。然而，閱讀他的遺作，想像他的胸懷，相信一般人難以企及。覺范禪師稱讚文準禪師在真凈禪師門下，是所謂的家世顯赫、辯才出衆、氣宇不凡的人。這真是知人之言啊。
芙蓉禪師的弟子，西京天寧禧誧禪師圓寂。
禧誧禪師是蔡州宋氏的兒子，繼承了芙蓉祖禪師的衣缽。最初住在韶山，後來住在天寧丹霞。九月四日，忽然召集主事，讓他們把紙袋分成四份，分給眾僧和童行。
【English Translation】 English version: This is a moment to be cherished, and it must be celebrated for all time. Zen Master Yuanwu praised Zen Master Huaiqin's writing as possessing great eloquence, unmatched by anyone. This is indeed true. As for Zen Master Zhizheng's works passed down through generations, some criticize it without understanding it, and some people at that time had already clearly pointed this out.
The fifth year of Yiwu (1115).
Zen Master Huaiqin retired from Zhihai and was ordered to reside at Jiangshan.
Zen Master Yun'an's disciple, Zen Master Letan Zhantang Wenzhun, passed away.
Zen Master Wenzhun inherited Zen Master Yun'an Wen's mantle, restraining himself with frugality, personally sweeping the floor and brewing tea. At that time, Zen Master Zonggao was under his tutelage. When Zen Master Wenzhun was ill, Zonggao asked: 'Whom should I go to see in the future?' Zen Master Wenzhun said: 'There is a Qin Bazi (Zen Master Huaiqin), I do not know him, but you can go to see him, he will be able to help you accomplish great things.' On the twentieth day of July, Zen Master Wenzhun changed his clothes, recited a verse, and passed away. After cremation, the sarira (relics) were crystal clear and round, with a pure and bright luster. The eyeballs, teeth, and prayer beads were not damaged. Zen Master Zonggao visited Prime Minister Zhang Tianjue, requesting him to write an inscription for Zen Master Wenzhun's pagoda. They immediately connected, and Zhang Tianjue invited Zen Master Zonggao to stay, naming his hermitage 'Wonderful Joy'. Furthermore, he said that he would definitely help Zonggao meet Chuanqin (Zen Master Huaiqin). The remonstrator Hong Jufu wrote a preface to Zen Master Wenzhun's recorded sayings, the famous scholar Li Shanglao compiled Zen Master Wenzhun's anecdotes, and his fellow disciple Juefan Hongshu wrote Zen Master Wenzhun's biography. His noble character and outstanding talent can be imagined.
Zen Master Yunju Mu said: 'Leaving Guanzhong and traveling throughout Jianghuai, I visited eighteen good teachers, none of whom surpassed the five great masters: Zen Master Foguo, Zen Master Foyan, Zen Master Sixin, Zen Master Lingyuan, and Zen Master Zhantang.' It can be seen that a true master, examining his complete talent, is so difficult to find. The successors of Zen Master Foguo, Zen Master Foyan, Zen Master Sixin, and Zen Master Lingyuan were already shining brightly in the world, only Zen Master Zhantang's Dharma opening was relatively short, and there was no one to inherit his noble character. However, reading his posthumous works and imagining his mind, I believe that ordinary people cannot easily reach his level. Zen Master Juefan praised Zen Master Wenzhun as being from a prominent family, with outstanding eloquence and extraordinary demeanor, under Zen Master Zhenjing's tutelage. These are truly words of someone who knows him well.
Zen Master Xijing Tianning Xi Bu, a disciple of Zen Master Furong, passed away.
Zen Master Xi Bu was the son of the Song family of Caizhou, and he inherited Zen Master Furong Zu's mantle. He initially resided at Shaoshan, and later at Tianning Danxia. On the fourth day of September, he suddenly summoned the chief administrators and ordered them to divide the paper bags into four parts and distribute them to the monks and novices.
常住津送各一。既而復曰。丹霞有個公案。從來推倒扶起。今朝普示諸人。且道是個甚底。顧視左右曰。會么。曰不會。誧曰。偉哉大丈夫。不會末後句。遂就寢右脅而化。
考定(幻寄指月錄。誤以誦此一段安凈因覺下。今依續傳燈考正)。
禪師黃龍死心悟新寂。
新晚屬疾。退居晦堂。訃聞諸方。衲子為之嗚咽流涕。
丙申六年。
丁酉七年。
芙蓉庵賜額華嚴禪寺。
禪師士圭出世和州天寧。
圭嗣龍門遠。
禪師應端住百丈。
端謁真凈文。機不契。至云居。會靈源分座。為眾激昂。端扣其旨。然以妙入諸經自負。源痛劄之。端乃援馬祖百丈機語。及華嚴宗旨為表。源笑曰。馬祖百丈固錯矣。而華嚴宗旨與個事喜沒交涉。端憤然欲他往。因請辭。及揭簾。忽大悟。汗流浹背。源見。乃曰。是子識好惡矣。馬祖百丈。文殊普賢幾被汝帶累。由此譽望四馳。士大夫爭挽出世。皆不就。太史張司成以百丈堅請。不得已。始應之(嗣靈源清)。
禪師黃龍昭默堂靈源惟清寂。
禪師五祖支下舒州太平佛鑒慧勤寂。
律師錢塘靈芝寺元照寂。
照字湛然。精臺教。究群宗。以律為本。南山一宗。蔚然大振。嘗曰。化當世莫若
【現代漢語翻譯】 現代漢語譯本 （禪師）常住津樑，臨終時贈送（僧人）各一份禮物。不久又說：『丹霞（指丹霞天然禪師）有個公案，向來是推倒又扶起。今天普遍地指示給各位，且說這是個什麼？』環顧左右說：『會么？』（眾人）說不會。（禪師）讚歎說：『偉大啊大丈夫，不會末後句。』於是就寢，右脅而化（圓寂）。』
（以上內容）考定於《幻寄指月錄》，（該書）錯誤地將誦讀這一段（文字）歸於安凈因覺之下。現在依據《續傳燈錄》考證改正。
禪師黃龍死心悟新圓寂。
新（禪師）晚年患病，退居晦堂。訃告傳到各方，僧人為之嗚咽流涕。
丙申六年（1116年）。
丁酉七年（1117年）。
芙蓉庵被賜額為華嚴禪寺。
禪師士圭出世，住持和州天寧寺。
圭（禪師）嗣法于龍門遠（禪師）。
禪師應端住持百丈寺。
端（禪師）參謁真凈文（禪師），機緣不契合。到云居山，適逢靈源（禪師）分座說法，為大眾慷慨激昂地說法。端（禪師）詢問其宗旨，然而（應端禪師）以精通各部經典自負。靈源（禪師）嚴厲地斥責他。端（禪師）於是援引馬祖（道一禪師）、百丈（懷海禪師）的機鋒語句，以及華嚴宗的宗旨作為辯解。靈源（禪師）笑著說：『馬祖、百丈固然錯了，而華嚴宗旨與這件事（指禪宗的開悟）喜沒交涉。』端（禪師）憤然想要離開，於是請求告辭。當他揭開簾子時，忽然大悟，汗流浹背。靈源（禪師）見到，就說：『這人知道好壞了。馬祖、百丈，文殊（菩薩）、普賢（菩薩）幾乎被你連累。』由此（應端禪師）的聲譽遠播，士大夫爭相邀請他出世（住持寺院），（應端禪師）都不答應。太史張司成以百丈寺堅決邀請，（應端禪師）不得已，才答應（住持百丈寺）（嗣法于靈源清禪師）。
禪師黃龍昭默堂靈源惟清圓寂。
禪師五祖支下舒州太平佛鑒慧勤圓寂。
律師錢塘靈芝寺元照圓寂。
照（元照律師），字湛然，精通天臺宗，研究各宗派，以律宗為根本。南山律宗，蔚然大振。曾經說：『教化當世，沒有比得上……』
【English Translation】 English version The (Zen master) resided in Jinliang, and upon his death, he presented each (monk) with a gift. Shortly after, he said: 'Danxia (referring to Zen Master Danxia Tianran) has a koan that has always been knocked down and then raised up again. Today, I universally point it out to everyone. Now, what is it?' He looked around and asked, 'Do you understand?' (The assembly) said they did not. (The Zen master) praised, 'Great indeed, a great man, not understanding the last phrase.' Then he lay down, passed away on his right side (entered nirvana).'
(The above content) is verified in the 'Huanji Zhi Yue Lu' (Record of Pointing at the Moon from a Phantom Dwelling), which mistakenly attributed the recitation of this passage to Anjing Yin Jue. Now, it is corrected based on the 'Continued Transmission of the Lamp'.
Zen Master Huanglong Sixin Wu Xin passed away.
Xin (Zen Master) fell ill in his later years and retired to Huitang. When the news of his death reached various places, monks wept and shed tears for him.
The sixth year of Bingshen (1116 AD).
The seventh year of Dingyou (1117 AD).
Furong Hermitage was granted the name Huayan Zen Temple.
Zen Master Shi Gui emerged into the world and resided at Tianning Temple in Hezhou.
Gui (Zen Master) inherited the Dharma from Longmen Yuan (Zen Master).
Zen Master Ying Duan resided at Baizhang Temple.
Duan (Zen Master) visited Zen Master Zhenjing Wen, but their interaction was not harmonious. When he arrived at Yunju Mountain, he encountered Lingyuan (Zen Master) giving a Dharma talk, speaking passionately to the assembly. Duan (Zen Master) inquired about its essence, but (Zen Master Ying Duan) was arrogant and prided himself on his mastery of various scriptures. Lingyuan (Zen Master) sternly rebuked him. Duan (Zen Master) then cited the sharp exchanges of Mazu (Zen Master Daoyi) and Baizhang (Zen Master Huaihai), as well as the tenets of the Huayan School, as justification. Lingyuan (Zen Master) laughed and said, 'Mazu and Baizhang were certainly wrong, and the tenets of the Huayan School have nothing to do with this matter (referring to Zen enlightenment).' Duan (Zen Master) angrily wanted to leave, so he requested to take his leave. As he lifted the curtain, he suddenly had a great enlightenment, and sweat poured down his back. Lingyuan (Zen Master) saw this and said, 'This person knows good from bad. Mazu, Baizhang, Manjusri (Bodhisattva), and Samantabhadra (Bodhisattva) were almost implicated by you.' From this, (Zen Master Ying Duan)'s reputation spread far and wide, and scholar-officials vied to invite him to emerge into the world (to reside in temples), but (Zen Master Ying Duan) refused. The Grand Historian Zhang Sicheng earnestly invited him to Baizhang Temple, and (Zen Master Ying Duan) reluctantly agreed (inheriting the Dharma from Zen Master Lingyuan Qing).
Zen Master Huanglong Zhaomo Tang Lingyuan Wei Qing passed away.
Zen Master Fojian Huiqin of Taiping Temple in Shuzhou, a branch of the Fifth Patriarch, passed away.
Vinaya Master Yuanzhao of Lingzhi Temple in Qiantang passed away.
Zhao (Vinaya Master Yuanzhao), styled Zhanran, was proficient in the Tiantai School and studied various schools, taking the Vinaya School as his foundation. The Nanshan Vinaya School flourished greatly. He once said, 'To transform the present age, there is nothing better than...'
說法。垂將來莫若著書。撰述甚富。趺坐而化。
戊戌重和元年。
禪師清遠奉敕住和州褒禪樞密鄧洵奏賜師號紫衣。
曹洞第八世芙蓉祖示寂。
祖示門風偈。其一曰。妙唱非干舌。其二曰死蛇驚出草。其三曰解針枯木吟。其四曰鐵鋸舞三臺。其五曰古今無間。各系以偈。五月十四日。無疾而寂。祖初以投子所付太陽皮履直裰付洞山道微微退洞山。還浙東。歿于雙林。祖取以還鹿門山。付嗣法法燈。建閣藏之曰藏衣。
存考 芙蓉法嗣二十六人 發明(法嗣不書近因洞上世次疑紊故書芙蓉丹霞長蘆以存考)。
(丹霞淳 香山法成 大智齊璉 凈因自覺 資聖南 白水修己 石門元易 洞山道微 韶州禧誧 龍門南 鹿門法燈 寶峰惟照 普賢善秀 招提寶 大洪恭 大智 靈巖應 合川鑒 少林江 景山居 慧日南 齊州善應 西京尼道深 太傅高世則 朝請崔居士 提刑楊居士共二十六人十三人有錄行世)。
曹洞第九世祖
諱子淳。劍州賈氏子。弱冠為僧。徹證芙蓉之室。嗣法。
曹洞第九世丹霞祖嗣宗統。
上堂曰。乾坤之內。宇宙之間。中有一寶。秘在形山。肇法師恁么道。祇解指蹤話跡。且不能拈示於人。丹霞今日劈開宇宙。打破形山
【現代漢語翻譯】 現代漢語譯本： 說法。與其等待未來，不如現在就著書立說。撰寫的作品非常豐富。最終趺坐圓寂。
戊戌重和元年（1118年）。
禪師清遠奉皇帝的命令住在和州褒禪寺，樞密使鄧洵上奏請求賜予禪師紫衣。
曹洞宗第八世芙蓉道楷祖師圓寂。
道楷祖師開示門風的偈語。第一句是：『精妙的唱誦並非依靠舌頭。』第二句是：『死蛇也能驚動草叢。』第三句是：『斷針也能發出枯木般的吟唱。』第四句是：『鐵鋸也能在三臺上舞動。』第五句是：『古今之間沒有隔閡。』每句都配有偈語。五月十四日，無疾而終。道楷祖師最初將投子義青所交付的太陽皮履和直裰交給洞山微退，洞山微退又將它們帶回浙東。圓寂于雙林寺。道楷祖師又將它們取回，放在鹿門山，交給嗣法的法燈。建造閣樓收藏這些衣物，命名為藏衣閣。
考證：芙蓉道楷的嗣法弟子有二十六人。（因為洞山宗的世系傳承可能有錯亂，所以這裡只記錄芙蓉道楷、丹霞子淳、長蘆清了，以備考證）。
（丹霞子淳、香山法成、大智齊璉、凈因自覺、資聖南、白水修己、石門元易、洞山道微、韶州禧誧、龍門南、鹿門法燈、寶峰惟照、普賢善秀、招提寶、大洪恭、大智、靈巖應、合川鑒、少林江、景山居、慧日南、齊州善應、西京尼道深、太傅高世則、朝請崔居士、提刑楊居士，共二十六人，其中十三人有語錄流傳於世）。
曹洞宗第九世祖
諱子淳（Zichun），劍州賈氏之子。弱冠之年出家為僧。在芙蓉道楷的門下徹底證悟，繼承了他的法脈。
曹洞宗第九世丹霞子淳祖師的宗統。
上堂說法時說：『乾坤之內，宇宙之間，有一件寶貝，隱藏在形山之中。』肇法師這樣說，只是解釋了軌跡和表象，並不能真正地向人們展示它。丹霞子淳今天就要劈開宇宙，打破形山。
【English Translation】 English version: He expounded the Dharma. Rather than waiting for the future, it is better to write books now. He wrote extensively. He passed away in the lotus position.
In the first year of Chonghe during the Wuxu year (1118).
Chan Master Qingyuan, by imperial decree, resided at Baochan Temple in Hezhou. The Privy Councilor Deng Xun memorialized the throne, requesting that the master be granted a purple robe.
The eighth generation of the Caodong school, Master Furong Daokai, passed away.
Master Daokai revealed the school's style with verses. The first verse says: 'The wonderful chanting does not depend on the tongue.' The second verse says: 'A dead snake can startle the grass.' The third verse says: 'A broken needle can produce a withered tree's moan.' The fourth verse says: 'An iron saw can dance on the Three Platforms.' The fifth verse says: 'There is no separation between ancient and modern.' Each verse is accompanied by a gatha. On the fourteenth day of the fifth month, he passed away without illness. Master Daokai initially gave the sun-leather shoes and straight robe that Touzi Yiqing had given him to Dongshan Weitui, who returned them to eastern Zhejiang. He passed away at Shuanglin Temple. Master Daokai then retrieved them and placed them on Mount Lumen, entrusting them to the Dharma-inheritor Fadeng. He built a pavilion to store these items, naming it the Robe-Storing Pavilion.
Verification: Furong Daokai had twenty-six Dharma-inheriting disciples. (Because the lineage of the Dongshan school may have errors, only Furong Daokai, Danxia Zichun, and Changlu Qingliao are recorded here for verification).
(Danxia Zichun, Xiangshan Facheng, Dazhi Qilian, Jingyin Zijue, Zisheng Nan, Baishui Xiuji, Shimen Yuanyi, Dongshan Daowei, Shaozhou Xibu, Longmen Nan, Lumen Fadeng, Baofeng Weizhao, Puxian Shanxiu, Zhaoti Bao, Dahong Gong, Dazhi, Lingyan Ying, Hechuan Jian, Shaolin Jiang, Jingshan Ju, Huiri Nan, Qizhou Shanying, Xijing Ni Daoshen, Grand Tutor Gao Shize, Chaoqing Layman Cui, and Commissioner Yang, totaling twenty-six people, thirteen of whom have recorded sayings that are circulated in the world).
The ninth generation ancestor of the Caodong school
Whose name was Zichun, was the son of the Jia family of Jianzhou. He became a monk in his youth. He thoroughly realized enlightenment under Furong Daokai and inherited his Dharma lineage.
The lineage of the ninth generation Caodong school ancestor, Danxia Zichun.
When ascending the hall to preach, he said: 'Within heaven and earth, in the universe, there is a treasure hidden within Mount Xing. Master Zhao said this, but he only explained the traces and appearances and could not truly show it to people. Today, Danxia Zichun will split open the universe and shatter Mount Xing.'
。為諸人拈出。具眼者辨取。以拄杖卓一下曰。還見么。鷺鶿立雪非同色。明月蘆花不似他。
禪師清了至丹霞契悟。
了左綿雍氏子。襁褓入寺。見佛喜動眉睫。咸異之。年十八得度。出蜀至漢沔。叩丹霞之室。祖問如何是空劫已前自己。了擬對。祖曰你鬧在。且去。一日登缽盂峰。豁然契悟。徑歸侍立。祖掌之曰。將謂你知有。了欣然拜之。
丹霞祖住大洪禪師正覺為第一座。
覺隰州李氏子。幼有道韻。出家具戒。謁香山成。一見器重。聞僧誦蓮經。瞥然有省。令造丹霞。祖問如何是空劫以前自己。覺曰。井底蝦蟆吞卻月。三更不借夜明簾。祖曰。未在更道。覺擬議。祖打一拂子曰。又道不借。覺言下釋然。祖住大洪。覺掌箋記。遂命首眾。
己亥宣和元年。
詔改僧為德士佛稱大覺金仙法師道永抗疏不聽。
發明(書詔。見詔之謬妄也。永不書貶。不予其貶也)。
禪師住常德府文殊院心道聞詔上堂曰。祖意西來事。今朝特地新。昔為比邱相。今作老君形。鶴氅披銀褐。頭包焦葉巾。林泉無事客。兩度受君恩。所以道欲識佛性義。當觀時節因緣。且道即今是甚麼時節。毗盧遮那頂戴寶冠。為顯真中有俗。文殊老叟身披鶴氅。且要俯順時宜。一人既爾。眾人
【現代漢語翻譯】 現代漢語譯本： 為大家拈出（指出）。有眼力的人辨別選取。用拄杖敲擊一下說：『還看見了嗎？』白鷺站在雪中並非同一種顏色，明月下的蘆花也不像其他東西。
禪師清了到丹霞處開悟。
了禪師，左綿（地名）雍氏之子，還在襁褓中就被抱入寺廟。見到佛像就喜形於色，大家都覺得他很特別。十八歲時剃度出家，離開四川到漢沔一帶，拜訪丹霞禪師的住所。丹霞問：『什麼是空劫（佛教時間概念，指極長的時間）以前的自己？』了禪師正要回答，丹霞說：『你太吵鬧了。先離開吧。』一天，了禪師登上缽盂峰，忽然開悟，直接回去侍立在丹霞禪師身旁。丹霞禪師打了他一掌說：『還以為你知道了。』了禪師高興地拜謝。
丹霞禪師住在洪州（地名）大洪山，禪師正覺擔任第一座（寺院中職位）。
覺禪師，隰州（地名）李氏之子，從小就有修道的風範。出家受戒后，拜訪香山成禪師，一見面就被器重。聽到僧人誦讀《蓮經》，忽然有所領悟。香山成禪師讓他去拜訪丹霞禪師。丹霞問：『什麼是空劫以前的自己？』覺禪師說：『井底的蛤蟆吞掉了月亮，三更半夜也不需要夜明簾。』丹霞說：『還不到位，再說。』覺禪師猶豫不決。丹霞打了他一下拂塵說：『又說不需要。』覺禪師當下就開悟了。丹霞禪師住在洪州大洪山，覺禪師負責掌管文書記錄，於是丹霞禪師任命他為首座。
己亥宣和元年（1119年）。
朝廷下詔將僧人改為德士（道士），將佛陀稱為大覺金仙，法師道永上疏勸諫，朝廷不聽從。
發明（記錄詔書，揭示詔書的謬誤荒唐。道永沒有記錄自己被貶謫的事情，是不想讓朝廷貶謫他的行為得逞）。
禪師心道住在常德府（地名）文殊院，聽到詔書後上堂說法：『祖師西來傳法這件事，今天特別有了新的變化。過去是比丘的形象，現在變成了老君（老子）的模樣。身披鶴氅和銀色袈裟，頭戴用焦葉做成的頭巾。林泉中無所事事的客人，兩次受到朝廷的恩惠。』所以說想要認識佛性的真義，應當觀察時節因緣。那麼現在是什麼時節呢？毗盧遮那佛（佛名，意為光明遍照）頭戴寶冠，是爲了顯示真如之中也有俗諦。文殊菩薩（菩薩名，意為妙吉祥）老叟身披鶴氅，是爲了順應時宜。一個人既然如此，那麼所有人...
【English Translation】 English version: I present this to everyone. Those with discerning eyes, identify and choose. He struck the staff once and said, 'Do you see? The egret standing in the snow is not the same color, the reed catkins under the bright moon are unlike anything else.'
Chan Master Qingliao attained enlightenment at Danxia's place.
Liao, son of the Yong family of Zuomian (place name), was brought to the temple as an infant. He showed joy upon seeing the Buddha image, and everyone considered him special. At the age of eighteen, he was ordained and left Sichuan for the Han and Mian regions, visiting the residence of Chan Master Danxia. Danxia asked, 'What is your original self before the empty aeon (Buddhist concept of time, referring to an extremely long period)?' Liao was about to answer when Danxia said, 'You are too noisy. Leave for now.' One day, Liao ascended Bōyú Peak and suddenly attained enlightenment. He went straight back to stand beside Chan Master Danxia. Danxia slapped him and said, 'I thought you knew.' Liao joyfully bowed in gratitude.
Chan Master Danxia resided at Great Hong Mountain in Hongzhou (place name), with Chan Master Zhengjue serving as the first seat (position in the temple).
Jue, son of the Li family of Xizhou (place name), had a natural inclination towards the Dao from a young age. After leaving home and receiving the precepts, he visited Chan Master Xiangshan Cheng, who valued him greatly upon their first meeting. Hearing a monk reciting the Lotus Sutra, he suddenly had an insight. Xiangshan Cheng told him to visit Chan Master Danxia. Danxia asked, 'What is your original self before the empty aeon?' Jue said, 'A frog at the bottom of a well swallows the moon; at midnight, there is no need for a night-shining curtain.' Danxia said, 'Not quite there, say more.' Jue hesitated. Danxia struck him with a whisk and said, 'You said there was no need!' Jue instantly became enlightened. Danxia resided at Great Hong Mountain, and Jue was in charge of documents and records. Thus, Danxia appointed him as the head of the assembly.
In the first year of Xuanhe during the Jihai year (1119 AD).
The imperial court issued an edict to change monks into Taoist priests (De Shi), referring to the Buddha as Great Awakened Golden Immortal. Dharma Master Daoyong submitted a memorial to dissuade the court, but the court did not listen.
Explanation (Recording the edict, revealing its absurdity and fallacy. Daoyong did not record his own demotion, not wanting the court's act of demoting him to succeed).
Chan Master Xindao, residing at Manjusri Monastery in Changde Prefecture (place name), gave a Dharma talk upon hearing the edict: 'The matter of the Patriarch's coming from the West has a particularly new change today. In the past, it was the form of a Bhikkhu (Buddhist monk), now it has become the appearance of Laozi (Laojun). Wearing a crane cloak and a silver kasaya (monk's robe), with a turban made of scorched leaves. A carefree guest in the forests and springs, twice receiving the emperor's favor.' Therefore, it is said that if you want to know the meaning of Buddha-nature, you should observe the conditions of the times. So what time is it now? Vairocana Buddha (Buddha name, meaning universally illuminating) wears a jeweled crown to show that there is conventional truth within the absolute truth. Manjusri Bodhisattva (Bodhisattva name, meaning wonderful auspiciousness), an old man wearing a crane cloak, is to comply with the times. If one person is like this, then everyone...
亦然。大家成立叢林。喜得群仙聚會。共酌迷仙酒。同唱步虛詞。或看靈寶度人經。或說長生不死藥。琴彈月下。指端發太古之音。棋佈軒前。妙著出神機之外。進一步便到大羅天上。退一步卻入九幽城中。祇如不進不退一句。又作么生道。直饒羽化三清路。終是輪迴一幻身。
祖奉詔移蔣山禪師法泰居第一座景元祖覺等來參學者無地以容。
禪師清了抵長蘆繼其席。
了游五臺。之京師。浮汴直抵長蘆謁祖照。一語投契。命為侍者。逾年分座。未幾稱疾退閑。命了繼席。學者如歸。
曹洞第九世鄧州丹霞祖示寂。
五位敘曰。黑白未分。難為彼此。玄黃之後。方見自他。於是借黑權正。假白示偏。正不坐正。夜半虛明。偏不坐偏。天曉陰晦。全體即用。枯木花開。全用即真。芳叢不艷。摧殘兼帶。及盡玄微。玉鳳金鸞。分疏不下。是故威音那畔。休話如何。曲為今時。由人施設。塔全身於大洪之南。
存考 丹霞法嗣九人。
(長蘆清了 天童正覺 大洪慶預 治平湡 武當佛巖 大乘升 隨州修山 太陽滿 歸宗明共九人四人有錄行世)。
存考(近有洞上知識新出祖燈大統。查有鹿門覺親見芙蓉楷機緣。遂削去丹霞而下至長翁凈五世。以鹿門覺直接芙蓉。此
【現代漢語翻譯】 現代漢語譯本： 也是這樣。大家成立叢林（佛教寺廟）。慶幸得到眾仙聚會，一同品嚐使人沉醉的迷仙酒，共同吟唱步虛詞。或者觀看靈寶度人經，或者談論長生不老藥。在月光下彈琴，指尖發出太古的聲音；在屋前擺設棋局，精妙的棋著超出神機妙算之外。進一步便到達大羅天上（道教最高境界），退一步卻進入九幽城中（地獄）。正是不進不退這一句，又該怎麼說呢？即使羽化成仙，到達三清（道教最高神）的境界，終究還是輪迴中的虛幻之身。
祖（指某位禪宗祖師）奉詔移居蔣山，禪師法泰擔任第一座，景元、祖覺等人前來參學的人多得沒有地方容納。
禪師清了接替長蘆寺住持的位置，繼承了他的法席。
清了遊歷五臺山，之後前往京師。沿著汴河直抵長蘆寺，拜見祖照禪師，一語投機，被任命為侍者。過了一年多分座說法，不久稱病退隱。祖照禪師命清了接替住持之位，前來學習的人如同歸家一般。
曹洞宗第九世鄧州丹霞祖師圓寂。
五位（指禪宗的五種境界）的敘述是：黑白未分時，難以區分彼此；玄黃（天地）之後，才能看到自己和他人。於是藉助黑色來權衡正，藉助白色來顯示偏。正不執著于正，夜半顯得虛明；偏不執著于偏，天曉顯得陰晦。全體即是用，枯木也能開花；全用即是真，芳叢也不顯得艷麗。摧殘兼帶，窮盡玄微，玉鳳金鸞也難以分辨。因此，在威音王佛（古佛名）之前，不要談論如何；爲了適應現在的情況，由人來施設。塔全身於大洪山之南。
考證：丹霞的法嗣有九人：
（長蘆清了、天童正覺、大洪慶預、治平湡、武當佛巖、大乘升、隨州修山、太陽滿、歸宗明共九人，其中四人有記錄流傳於世）。
考證（最近有曹洞宗的知識分子新出版了《祖燈大統》，查到有鹿門覺親眼見到芙蓉楷的機緣，於是刪去了丹霞及其下五世，直到長翁凈，讓鹿門覺直接繼承芙蓉的法脈，這是錯誤的）。
【English Translation】 English version: It is also thus. Everyone establishes a Sangharama (Buddhist monastery). Rejoicing in the gathering of immortals, together they partake of the intoxicating 'Bewitching Immortal Wine', and chant the 'Pacing the Void' verses. Some read the 'Lingbao Duren Jing' (Scripture of Spiritual Treasure for the Salvation of Mankind), others discuss the elixir of immortality. Playing the qin (Chinese zither) under the moonlight, the fingertips emit the sound of primordial antiquity. Arranging the chess pieces before the hall, the marvelous moves transcend divine calculation. One step forward leads to the Great Luminous Heaven (highest realm in Taoism), one step back leads to the Ninefold Darkness City (hell). Just like the phrase 'neither advancing nor retreating', how should it be expressed? Even if one ascends to the Three Pure Ones (highest deities in Taoism) through feather transformation, it is ultimately just an illusory body in the cycle of reincarnation.
Zu (referring to a Chan/Zen patriarch) received an imperial decree to move to Jiangshan, where Chan Master Fatai served as the first seat. Jingyuan, Zujue, and others came to study, so many that there was no room to accommodate them.
Chan Master Qingliao succeeded the abbotship of Changlu Temple, inheriting his Dharma seat.
Qingliao traveled to Mount Wutai, then went to the capital. Traveling along the Bian River directly to Changlu Temple, he visited Chan Master Zuzhao, and they were immediately in accord. He was appointed as an attendant. After more than a year, he shared the Dharma seat, and soon after claimed illness and retired. Zuzhao ordered Qingliao to succeed the abbotship, and those who came to study were like returning home.
The ninth generation of the Caodong school, Danxia Zushi of Dengzhou, passed away.
The description of the Five Ranks (five ranks of enlightenment in Zen Buddhism) is: When black and white are not yet distinguished, it is difficult to differentiate between self and other; only after Xuanhuang (heaven and earth) can one see self and other. Therefore, using black to weigh what is correct, and using white to show what is biased. Correctness does not cling to correctness, appearing empty and bright in the middle of the night; bias does not cling to bias, appearing dark and obscure at dawn. The whole is the use, even a withered tree can bloom; the whole use is the truth, even fragrant clusters do not appear flamboyant. Devastation and inclusion, exhausting the subtle and profound, even jade phoenixes and golden luan (mythical birds) are difficult to distinguish. Therefore, before the Buddha Weiyin Wang (name of an ancient Buddha), do not talk about how; to adapt to the present situation, let people implement it. The whole body is stupa-ed south of Mount Dahong.
Verification: Danxia's Dharma heirs are nine people:
(Changlu Qingliao, Tiantong Zhengjue, Dahong Qingyu, Zhiping Yu, Wudang Foyan, Dasheng Sheng, Suizhou Xiushan, Taiyang Man, Guizong Ming, a total of nine people, of whom four have records circulating in the world).
Verification (Recently, a Caodong scholar newly published the 'Zudeng Datong' (Great Lineage of the Ancestral Lamp), and found that Lumen Jue personally witnessed the opportunity of Furong Kai, so he deleted Danxia and the five generations below him, up to Changweng Jing, allowing Lumen Jue to directly inherit Furong's Dharma lineage, which is incorrect).
蓋誤以凈因覺為鹿門覺。又誤以鹿門藏衣之故。而遂謂鹿門覺為親見芙蓉也。凈因覺出青州王氏。幼以儒業受知司馬溫公。從芙蓉游。嗣其法。祟寧初。詔住東京凈因。實在芙蓉之先。鹿門覺參天童凈。青州辨參鹿門覺。皆機語歷歷載在燈錄。豈可臆改。況丹霞長蘆天童雪竇。以及長翁凈。五世相承。井然可按。其間相去五十三年。豈可截鶴續鳧。因一時一語之差互而削去。作史者所以貴闕疑。而世次有無。寧得混同筆削之例也)。
曹洞第十世祖
諱清了嗣法丹霞。
庚子二年。
曹洞第十世長蘆祖嗣宗統(三十四年)。
詔復德士為僧。
詔僧復披剃。祖在蔣山升座曰。先佛有頂𩕳一機。如擊石火。似閃電光。祖師有末後一句。吞栗棘蓬。透金剛圈。可以敵聖驚群。可以轉凡成聖云云。
文殊心道禪師上堂曰。不掛田衣著羽衣。老君形相頗相宜。一年半內閑思想。大底興衰各有時。我佛如來預讖法之有難。教中明載。無不委知。較量年代。正在於茲。魔得其便。惑亂正宗。僧改俗形。佛更名字。妄生邪解。刪削經文。鐃鈸停音。缽盂添足。多般矯詐。欺罔聖君。賴我皇帝陛下。聖德聖明。不忘付囑。不廢其教。特賜宸章。頒行天下。仍許僧尼重新披削。實謂寒灰再𦦨
【現代漢語翻譯】 現代漢語譯本： 大概是錯誤地把凈因覺（Jingyin Jue）當成了鹿門覺（Lumen Jue）。又因為鹿門（Lumen）藏衣的緣故，就認為鹿門覺（Lumen Jue）親自見過芙蓉（Furong）和尚。凈因覺（Jingyin Jue）是青州王氏人，年幼時以儒學被司馬溫公賞識，跟隨芙蓉（Furong）和尚遊學，繼承了他的佛法。崇寧（Chongning）初年（1102年），朝廷下詔讓他住持東京凈因寺（Jingyin Temple），這實際上在芙蓉（Furong）和尚之前。鹿門覺（Lumen Jue）參學于天童凈（Tiantong Jing）和尚，青州辨（Qingzhou Bian）參學于鹿門覺（Lumen Jue）和尚，這些機鋒語錄都歷歷在燈錄中記載，怎麼可以隨意更改。況且丹霞（Danxia）、長蘆（Changlu）、天童（Tiantong）、雪竇（Xuedou）以及長翁凈（Changweng Jing），五世相承，井然有序，可以查證。他們之間相隔五十三年，怎麼可以截鶴續鳧，因為一時一句的差錯就刪去呢？作史的人所以可貴之處在於存疑，而世系的有無，怎麼可以混同于筆削的例子呢？
曹洞宗第十世祖
法號清了（Qingliao），繼承丹霞（Danxia）的佛法。
庚子二年（具體年份需要根據上下文確定，一般指宋朝的某個庚子年）
曹洞宗第十世長蘆祖（Changlu Zu）嗣宗統（Sizongtong）（三十四年）。
下詔恢復德士（Deshi）為僧人。
下詔允許僧人重新剃度。祖師在蔣山（Jiang Mountain）升座說法：『先佛有一頂𩕳的機鋒，如擊石火，似閃電光。祖師有末後一句，吞栗棘蓬，透金剛圈。可以敵聖驚群，可以轉凡成聖。』等等。
文殊心道（Wenshu Xindao）禪師上堂說法：『不掛田衣著羽衣，老君形相頗相宜。一年半內閑思想，大底興衰各有時。』我佛如來預先預言了佛法的災難，教義中明確記載，沒有不清楚知道的。衡量年代，正是在這個時候。魔得以便利，迷惑擾亂正宗。僧人改變俗人的形象，佛更改名字。胡亂產生邪惡的理解，刪削經文。鐃鈸停止演奏，缽盂增加裝飾。多種欺騙行為，欺騙聖明的君主。幸虧我皇帝陛下，聖德聖明，不忘記佛的囑託，不廢棄佛教，特賜宸章，頒行天下，仍然允許僧尼重新披剃。實在可以說是寒灰再燃。
【English Translation】 English version: It seems there's a mistake of confusing Jingyin Jue with Lumen Jue. Also, due to the story of Lumen hiding clothes, it's mistakenly believed that Lumen Jue personally met the monk Furong. Jingyin Jue was from the Wang family of Qingzhou. In his youth, he was appreciated by Sima Wengong for his Confucian studies. He followed Furong on his travels and inherited his Dharma. In the early years of Chongning (1102 AD), the court issued an edict for him to reside at Jingyin Temple in Tokyo, which was actually before Furong. Lumen Jue studied with Tiantong Jing, and Qingzhou Bian studied with Lumen Jue. These koans are clearly recorded in the 'Transmission of the Lamp' records. How can they be arbitrarily changed? Moreover, Danxia, Changlu, Tiantong, Xuedou, and Changweng Jing, five generations succeeding each other, are well-ordered and verifiable. There is a gap of fifty-three years between them. How can one 'cut a crane's legs to fit a duck's,' and delete information due to a temporary discrepancy in wording? The value of a historian lies in reserving judgment on doubtful matters, and the existence or absence of a lineage should not be confused with examples of editorial revision.
The Tenth Ancestor of the Caodong School
Whose Dharma name was Qingliao, inherited the Dharma from Danxia.
In the second year of Gengzi (the specific year needs to be determined based on context, generally referring to a Gengzi year in the Song Dynasty)
The Tenth Ancestor of the Caodong School, Changlu Zu Sizongtong (thirty-fourth year).
An edict was issued to restore Deshi to monkhood.
An edict was issued allowing monks to be tonsured again. The Ancestor ascended the seat at Jiang Mountain and said: 'The previous Buddhas had a top-knot mechanism, like striking flint, like flashing lightning. The Patriarchs have a final saying, swallowing chestnut thorns, penetrating the diamond circle. It can rival the sages and startle the masses, it can transform the ordinary into the holy,' and so on.
Zen Master Wenshu Xindao ascended the hall and said: 'Not wearing the kasaya, but wearing feathered robes, the appearance of Laozi is quite suitable. Thinking idly for a year and a half, the rise and fall of everything has its time.' My Buddha Tathagata foretold the difficulties of the Dharma, which are clearly recorded in the teachings, and there is nothing that is not known. Measuring the era, it is precisely at this time. Demons gain convenience, confusing and disturbing the orthodox tradition. Monks change into the appearance of laypeople, Buddhas change their names. Wildly generating evil interpretations, deleting scriptures. Cymbals stop playing, begging bowls add decorations. Many kinds of deception, deceiving the wise ruler. Fortunately, my Emperor, with his sacred virtue and wisdom, does not forget the Buddha's entrustment, does not abandon Buddhism, and specially bestowed imperial decrees, promulgated throughout the world, still allowing monks and nuns to be tonsured again. It can truly be said that cold ashes are rekindled.
。枯木重榮。不離俗形而作僧形。不出魔界而入佛界。重鳴法鼓。再整頹綱。迷仙酒變為甘露瓊漿。步虛詞翻作還鄉曲子。放下銀木簡。拈起尼師壇。昨朝稽首擎拳。今日和南不審。祇改舊時相。不改舊時人。敢問大眾。舊時人是一個是兩個。良久曰。秋風也解嫌狼籍。吹盡當年道教灰。
禪師正覺至長蘆居第一座。
祖初住長蘆。時覺在圓通。祖遣僧邀至。大眾鳴鐘出迎。見其衣舄穿弊。且易之。祖俾侍者易以新履。覺卻曰。吾為鞋來耶。眾聞心服。懇求說法。居第一座。
禪師懷深應詔住相國慧林院。
深壽春夏氏。嗣長蘆信。
禪師惟照詔補圓通。
照幼超邁。一日授書。至性相近也習相遠也遽曰。凡聖本一體。以習故差別。我知之矣。即趨成都剃染。師清泰令聽起信。輒歸臥。泰詰之曰。既稱正信大乘。豈言說所能了。乃謁芙蓉祖于大洪。一夜坐閣道。適風雪震薄。聞警盜者傳呼過之。有省。大觀中。芙蓉嬰難。照自三吳欲趨沂水。僕伕迷道。因舉杖擊之。忽大悟。嘆曰。是地非鰲山也耶。至沂。祖望而喜曰。紹隆吾宗。必子數輩矣。因留躬耕湖上累年。出住招提。遷甘露三祖。是年詔補圓通。
禪師五祖支下舒州龍門佛眼清遠寂。
書云前一日。飯食訖
【現代漢語翻譯】 現代漢語譯本： 枯木重新煥發生機，不離開世俗的形態而修行僧人的行為，不超出魔界的範圍而進入佛的境界。重新敲響法鼓，再次整頓衰敗的綱紀。將使人迷惑的仙酒變為甘甜的瓊漿玉液，將道士做法事的步虛詞翻唱成還鄉的曲子。放下銀木簡，拿起尼師壇（坐具）。昨天還稽首作揖，今天就合掌問訊。只是改變了舊時的外表，沒有改變舊時的人。請問各位，舊時的人是一個還是兩個？（禪師）沉默良久說，秋風也嫌棄（道教）衰敗狼藉的樣子，吹盡了當年道教的灰燼。
禪師正覺到長蘆寺擔任第一座（首座）。
當初（芙蓉道楷）禪師住在長蘆寺，當時正覺在圓通寺。芙蓉道楷禪師派僧人邀請他來，大眾敲鐘出門迎接。看到他穿的衣服和鞋子破舊不堪，就想給他換新的。芙蓉道楷禪師讓侍者給他換上新鞋，正覺禪師卻說，『我是爲了鞋子來的嗎？』 眾人聽了心悅誠服。懇求他說法，於是讓他擔任第一座。
禪師懷深奉詔住在相國慧林院。
懷深禪師是壽春人，是長蘆信禪師的法嗣。
禪師惟照奉詔補任圓通寺住持。
惟照禪師從小就超凡脫俗。一天，（他）在學習書籍時，讀到『性相近也，習相遠也』， 隨即說，『凡人和聖人本來是一體的，因為習性的緣故才有了差別，我明白了。』 於是前往成都剃度出家。他的老師清泰禪師讓他聽《起信論》，（他）卻回家睡覺。清泰禪師責問他說，『既然稱是真正相信大乘佛法，難道是言語所能瞭解的嗎？』 於是（惟照禪師）去大洪山拜見芙蓉道楷禪師。一天晚上，（他）坐在閣樓的走道上，正好遇到風雪交加，聽到巡邏的警衛呼喊著盜賊經過。有所領悟。大觀年間（1107-1110年），芙蓉道楷禪師遭遇困難，惟照禪師從三吳（泛指吳地，今江浙一帶）想要去沂水（今山東省境內）探望他，僕人迷路了，（惟照禪師）就舉起禪杖擊打他，忽然大悟。感嘆道，『這裡不是鰲山嗎？』 到達沂水后，芙蓉道楷禪師看到他很高興地說，『能夠繼承和發揚我的宗派的，必定是你們這些人了。』 於是留下（惟照禪師）在湖上躬耕多年。後來出任招提寺住持，又遷任甘露寺第三代祖師。這年奉詔補任圓通寺住持。
禪師是五祖法演支下的舒州龍門佛眼清遠禪師的弟子。
書上說前一天，吃完飯後
【English Translation】 English version: The withered tree regains its vitality, practicing the conduct of a monk without leaving the secular form, entering the realm of Buddha without exceeding the boundaries of the demon realm. The Dharma drum is struck again, and the declining principles are restored. The intoxicating fairy wine is transformed into sweet nectar and jade liquid, and the liturgical verses of Taoist priests are sung as songs of returning home. Lay down the silver wooden tablet and pick up the nisidana (sitting cloth). Yesterday, I bowed and made a fist salute; today, I greet with palms together. Only the old appearance is changed, not the old person. May I ask everyone, is the old person one or two? (The Chan master) remained silent for a long time and said, 'The autumn wind also dislikes the messy appearance (of Taoism), blowing away the ashes of Taoism from that year.'
Chan Master Zhengjue went to Changlu Temple to serve as the first seat (head seat).
Initially, (Chan Master Furong Daokai) lived in Changlu Temple, and at that time, Zhengjue was in Yuantong Temple. Chan Master Furong Daokai sent a monk to invite him, and the assembly rang the bell and went out to welcome him. Seeing that his clothes and shoes were worn out, they wanted to replace them with new ones. Chan Master Furong Daokai asked the attendant to replace them with new shoes, but Chan Master Zhengjue said, 'Did I come for the shoes?' The crowd was convinced. They earnestly requested him to preach the Dharma, so they made him the first seat.
Chan Master Huaishen was ordered to live in Xiangguo Huilin Monastery.
Chan Master Huaishen was from Shouchun and was a Dharma successor of Chan Master Changlu Xin.
Chan Master Weizhao was ordered to fill the position of abbot of Yuantong Temple.
Chan Master Weizhao was extraordinary from a young age. One day, while studying books, (he) read 'Nature is near, practice is far,' and immediately said, 'Ordinary people and sages are originally one, but because of habits, there are differences. I understand.' So he went to Chengdu to be tonsured and become a monk. His teacher, Chan Master Qingtai, asked him to listen to the Treatise on Awakening of Faith, but (he) went home to sleep. Chan Master Qingtai questioned him, saying, 'Since you claim to truly believe in Mahayana Buddhism, can it be understood by words?' So (Chan Master Weizhao) went to Mount Dahong to visit Chan Master Furong Daokai. One night, (he) was sitting on the corridor of the pavilion, and it happened to be snowing heavily, and he heard the patrolling guards shouting about thieves passing by. He had some understanding. During the Daguan era (1107-1110 AD), Chan Master Furong Daokai encountered difficulties, and Chan Master Weizhao wanted to go from Sanwu (a general term for the Wu region, now the Jiangsu and Zhejiang area) to Yishui (now in Shandong Province) to visit him. The servant got lost, and (Chan Master Weizhao) raised his Zen staff and struck him, and suddenly he had a great enlightenment. He exclaimed, 'Isn't this Aoshan?' After arriving at Yishui, Chan Master Furong Daokai was very happy to see him and said, 'Those who can inherit and carry forward my sect must be you people.' So he left (Chan Master Weizhao) to cultivate on the lake for many years. Later, he became the abbot of Zhaoti Temple, and then moved to become the third-generation patriarch of Ganlu Temple. This year, he was ordered to fill the position of abbot of Yuantong Temple.
The Chan master was a disciple of Chan Master Foyan Qingyuan of Longmen, Shuzhou, under the lineage of the Fifth Patriarch Fayan.
The book says the day before, after eating
。趺坐謂其徒曰。諸方老宿臨終必留偈辭世。世可辭乎。且將安往。乃合掌怡然趨寂。塔于龍門。
祥符蔭曰。五祖門下三佛。師資兄弟。激揚鏗鏘。極法苑古今之盛。近日唯三峰門下。聖恩靈巖靈隱。一時三點成𠁼。金玉塤篪。聲振吳越。庶幾似之。噫難矣。
辛丑三年。
祖赴禪講千僧齋禪師凈因繼成喝退華嚴義虎。
太尉陳良弼設千僧齋。延祖及法真慈受二大禪師。並十大法師。禪講千僧。帝私幸觀之。太師魯國公亦與焉。有善華嚴者。乃賢首宗之義虎也。對眾問諸禪曰。吾佛設教。自小乘至於圓頓。掃除空有。獨證真常。然後萬德莊嚴。方名為佛。嘗聞禪宗一喝。能轉凡成聖。則與諸經論似相違背。今一喝若能入吾宗五教。是為正說。若不能入。是為邪說。諸禪視成。成曰。如法師所問。不足三大禪師之酬。凈因小長老。可以使法師無惑也。成召善。善應諾。成曰。法師所謂愚法小乘教者。乃有義也。大乘始教者。乃空義也。大乘終教者。乃不有不空義也。大乘頓教者。乃即有即空義也。一乘圓教者。乃不有而有。不空而空。或作空而不有。有而不空義也。如我一喝。非唯能入五教。至於工巧技藝諸子百家。悉皆能入。成震聲喝一喝。問善曰。聞么。曰聞。成曰。汝既聞。此一喝是
【現代漢語翻譯】 現代漢語譯本： 禪師趺坐著，對他的弟子們說：『各地的老修行在臨終時必定留下偈語辭世，但世事可以辭別嗎？而且將要到哪裡去呢？』於是合掌，安詳地圓寂了，塔建在龍門。
祥符蔭說：『五祖門下的三位佛，師徒兄弟，激昂慷慨，是佛法苑中自古至今的盛事。近日只有三峰門下，聖恩、靈巖、靈隱三位，一時之間三點成㦻（音huī，意義不詳），如同金玉塤篪（xūn chí，兩種樂器），聲音震動吳越一帶，或許可以與之相比。』唉，難啊！
辛丑三年（1021年）。
祖師應邀參加禪講千僧齋，禪師凈因繼成喝退了精通華嚴宗義理的義虎。
太尉陳良弼設千僧齋，邀請祖師及法真、慈受二位大禪師，以及十大法師。舉行禪宗講座，供養一千位僧人。皇帝私下前往觀看。太師魯國公也一同前往。有一位精通華嚴宗的人，是賢首宗的義虎。他對眾禪師問道：『我佛設立教法，從小乘到圓頓，掃除空有，獨自證悟真常，然後以萬德莊嚴，才稱為佛。我曾聽說禪宗一喝，能使凡人轉為聖人，這似乎與諸經論相違背。如今這一喝如果能融入我宗的五教，就是正說；如果不能融入，就是邪說。』眾禪師看著繼成。繼成說：『如法師所問，不足以勞煩三大禪師來回答，凈因小長老，可以使法師不再疑惑。』繼成叫善，善答應。繼成說：『法師所說的愚法小乘教，是有義；大乘始教，是空義；大乘終教，是不有不空義；大乘頓教，是即有即空義；一乘圓教，是不有而有，不空而空，或者作空而不有，有而不空義。』像我這一喝，不僅能融入五教，甚至工巧技藝、諸子百家，都能融入。』繼成震聲大喝一聲，問善：『聽見了嗎？』善說：『聽見了。』繼成說：『你既然聽見了，這一喝是
【English Translation】 English version: The Chan master sat in the lotus position and said to his disciples, 'Old practitioners everywhere invariably leave a verse as they pass away, but can the world be bidden farewell? And where will they go?' Thereupon, he joined his palms, peacefully entered into stillness, and a pagoda was built for him at Longmen.
Xiangfu Yin said, 'The three Buddhas under the Fifth Patriarch's lineage, teachers, disciples, and brothers, were vigorous and sonorous, the greatest event in the Dharma garden from ancient times to the present. Recently, only the three under the Sanfeng lineage, Shengen, Lingyan, and Lingyin, at once formed a whole, like golden jade xun and chi (both are kinds of ancient Chinese musical instruments), their voices resounding throughout the Wu and Yue regions, perhaps comparable to them.' Alas, it is difficult!
In the third year of Xinchou (1021 AD).
The Patriarch was invited to a Chan lecture and a thousand-monk vegetarian feast. Chan Master Jingyin Jicheng silenced the 'Tiger of Doctrine' who was well-versed in the Huayan school.
Grand Commandant Chen Liangbi organized a thousand-monk vegetarian feast, inviting the Patriarch and the two great Chan masters, Fazhen and Cishou, as well as ten great Dharma masters. They held a Chan lecture, offering food to a thousand monks. The Emperor secretly went to observe. Grand Tutor, the Duke of Lu, also attended. There was a person well-versed in the Huayan school, a 'Tiger of Doctrine' of the Xianshou school. He asked the Chan masters, 'Our Buddha established teachings, from the Hinayana to the Perfect and Sudden, sweeping away emptiness and existence, solely realizing True Permanence, and then adorning with myriad virtues, only then is one called a Buddha. I have heard that a single shout in Chan can transform ordinary people into sages, which seems to contradict the sutras and treatises. Now, if this shout can integrate into the five teachings of our school, it is a correct teaching; if it cannot integrate, it is a heretical teaching.' The Chan masters looked at Jicheng. Jicheng said, 'What the Dharma master asks is not worthy of the three great Chan masters to answer. The young elder Jingyin can dispel the Dharma master's doubts.' Jicheng called Shan, and Shan responded. Jicheng said, 'What the Dharma master calls the ignorant Hinayana teaching is the meaning of existence; the initial Mahayana teaching is the meaning of emptiness; the final Mahayana teaching is the meaning of neither existence nor emptiness; the sudden Mahayana teaching is the meaning of both existence and emptiness; the perfect and complete One Vehicle teaching is the meaning of not existence yet existence, not emptiness yet emptiness, or acting as emptiness yet not existence, existence yet not emptiness.' Like my shout, it can not only integrate into the five teachings, but even craftsmanship, the hundred schools of thought, all can integrate.' Jicheng shouted loudly, asking Shan, 'Did you hear it?' Shan said, 'I heard it.' Jicheng said, 'Since you heard it, this shout is'
有。能入小乘教。須臾又問善曰。聞么。曰不聞。成曰。汝既不聞。適來一喝是無。能入始教。遂顧善曰。我初一喝。汝既道有。喝久聲銷。汝複道無。道無則元初實有。道有則而今實無。不有不無。能入終教。我有一喝之時。有非是有。因無故有。無一喝之時。無非是無。因有故無。即有即無。能入頓教。須知我此一喝不作一喝用。有無不及。情解俱忘。道有之時。纖塵不立。道無之時。橫遍虛空。即此一喝。入百千萬億喝。百千萬億喝。入此一喝。是故能入圓教。善乃起再拜。成復謂曰。非唯一喝為然。乃至一語一默。一動一靜。從古至今。十方虛空。萬象森羅。六趣四生。三世諸佛。一切聖賢。八萬四千法門。百千三昧。無量妙義。契理契機。與天地萬物一體。謂之法身。三界唯心。萬法唯識。四時八節。陰陽一致。謂之法性。是故華嚴經云。法性遍在一切處。有相無相。一聲一色。全在一塵。中含四義。事理無邊。周遍無餘。參而不雜。混而不一。於此一喝中。皆悉具足。猶是建化門庭。隨機方便。謂之小歇場。未至寶所。殊不知吾祖師門下。以心傳心。以法印法。不立文字。見性成佛。有千聖不傳底向上一路在。善又問曰。如何是向上一路。成曰。汝且向下會取。善曰。如何是寶所。成曰。非汝境界。善曰
【現代漢語翻譯】 現代漢語譯本 有。能入小乘教。須臾又問善曰：『聞么？』曰：『不聞。』成曰：『你既然沒聽到，剛才那一喝就是沒有，能入始教（小乘教的開始階段）。』於是回頭對善說：『我最初一喝，你既然說有，喝了很久聲音消失，你又說沒有。說沒有，那麼最初確實是有；說有，那麼現在確實是沒有。不有不無，能入終教（小乘教的最終階段）。我有一喝的時候，有不是真有，因為無的緣故才有；沒有一喝的時候，無不是真無，因為有的緣故才無。即有即無，能入頓教（頓悟的教法）。須知我這一喝不當作一喝來用，有和無都達不到，情感和理解都忘記。說有的時候，一絲塵埃都不存在；說無的時候，橫向遍佈整個虛空。就這一喝，進入百千萬億喝；百千萬億喝，進入這一喝。』所以能入圓教（圓滿的教法）。善於是起身再次拜謝。成又對他說：『不僅僅是一喝是這樣，乃至一語一默，一動一靜，從古至今，十方虛空，萬象森羅，六趣四生，三世諸佛，一切聖賢，八萬四千法門，百千三昧，無量妙義，契合真理，契合根機，與天地萬物一體，這叫做法身（Dharmakāya）。三界唯心，萬法唯識，四時八節，陰陽一致，這叫做法性（Dharmatā）。』所以《華嚴經》說：『法性遍在一切處，有相無相，一聲一色，全在一塵中，包含四種意義，事理無邊，周遍無餘，參而不雜，混而不一，在這一喝中，全都具備。』這仍然是建立教化的門庭，隨機應變的方便法門，叫做小歇場，還沒到達寶所。殊不知我們祖師門下，以心傳心，以法印法，不立文字，見性成佛，有千聖不傳的向上之路在。善又問：『如何是向上一路？』成說：『你且向下體會。』善問：『如何是寶所？』成說：『不是你的境界。』善問：
【English Translation】 English version Yes, it can enter the Hinayana (Small Vehicle) teaching. After a while, Cheng asked Shan again, 'Do you hear?' Shan said, 'I don't hear.' Cheng said, 'Since you don't hear, then that shout just now is non-existent, and can enter the initial teaching (the beginning stage of Hinayana).' Then he turned to Shan and said, 'When I first shouted, you said it existed. After shouting for a long time, the sound disappeared, and you said it didn't exist. Saying it doesn't exist means that it initially did exist; saying it exists means that it currently doesn't exist. Neither existing nor not existing can enter the final teaching (the final stage of Hinayana). When I have a shout, existence is not truly existence, because of non-existence it exists; when there is no shout, non-existence is not truly non-existence, because of existence it is non-existent. Being both existent and non-existent can enter the sudden teaching (teaching of sudden enlightenment). You must know that I do not use this shout as just a shout. Existence and non-existence are not reached, emotions and understanding are forgotten. When speaking of existence, not a single speck of dust exists; when speaking of non-existence, it horizontally pervades the entire void. Just this one shout enters hundreds of thousands of millions of shouts; hundreds of thousands of millions of shouts enter this one shout.' Therefore, it can enter the perfect teaching (complete teaching). Shan then rose and bowed again. Cheng then said to him, 'It's not just one shout that is like this, but even a word, a silence, a movement, a stillness, from ancient times to the present, the ten directions of space, the myriad phenomena, the six realms of sentient beings, the Buddhas of the three times, all the sages, the eighty-four thousand Dharma gates, hundreds of thousands of Samadhis, immeasurable wonderful meanings, in accordance with the truth, in accordance with the capacity, being one with heaven, earth, and all things, this is called Dharmakāya (Body of Essence). The three realms are only mind, all dharmas are only consciousness, the four seasons and eight festivals, yin and yang are consistent, this is called Dharmatā (Nature of Dharma).' Therefore, the Avatamsaka Sutra says, 'The nature of Dharma pervades everywhere, with form and without form, a sound and a color, all contained in a single dust, containing four meanings, the matter and the principle are boundless, pervading without remainder, participating without being mixed, mixing without being one, all are fully present in this one shout.' This is still establishing the gate of teaching, expedient methods that adapt to the situation, called a small resting place, not yet arrived at the treasure place. Little do they know that in our ancestral teacher's lineage, mind transmits mind, Dharma seals Dharma, not establishing words, seeing the nature and becoming a Buddha, there is an upward path that a thousand sages do not transmit. Shan then asked, 'What is the upward path?' Cheng said, 'You should comprehend it downwards.' Shan asked, 'What is the treasure place?' Cheng said, 'It is not your realm.' Shan asked:
。望禪師慈悲。成曰。任從滄海變。終不為君通。善膠口而退。聞者靡不嘆仰。皇帝顧謂近臣曰。禪宗玄妙深極如此。凈因才辯亦罕有也。近臣奏曰。此宗師之緒餘也。
禪師德止錫號真際居圓通。
止金紫徐閎中之季子也。雙瞳紺碧。神光射人。強記過人。學文有奇語。弱冠夢異僧授四句偈。持念不忘。隨父漕西洛。一夕忽大悟。力求出家。父弗許。欲官之。止曰。某方將脫世網。出三界。豈復刺頭名利中耶。遂祝髮受具。印記于寶峰照。名振京師。賜號真際。俾居圓通。
壬寅四年。
癸卯五年。
祖移金山禪師道元來參。
元字徹庵。謁大別道。看廓然無聖語。忽笑曰。達摩元來在這裡。道譽之。參佛鑒佛眼。俱蒙賞識。依祖于金山。以所見告。祖未之許。后祖以拳擊之。元撫掌大笑而徹。
禪師黃龍下東京天寧長靈守卓寂。
卓嗣黃龍清。阇維日。上遣中使賜香。持金盤求設利。爇香罷。盤中鏗然。視之五色者數顆。大如豆。使者持還。上見大悅。
甲辰六年。
祖奉敕住東京天寧為國開堂曇玩侍行禪師宗杲中仁等領悟。
玩遍參叢席。值朝廷改僧為德士。與同志數人入頭陀巖。食松自處。久之祖至巖頭。令去鬚髮。及祖住天寧。與玩
【現代漢語翻譯】 現代漢語譯本：希望禪師慈悲開示。成禪師說：『任憑滄海變為桑田，我終究不會為你開方便之門。』善膠（人名）無言以對，慚愧退下。聽到這件事的人沒有不讚嘆敬仰的。皇帝對身邊的近臣說：『禪宗的玄妙深奧到了如此地步，凈因（人名）的才辯也十分罕見啊。』近臣奏報道：『這都是宗師的遺風啊。』
禪師德止（法號）被賜號真際（法號），居住在圓通寺。
止禪師是金紫徐閎中（人名）的小兒子。他雙眼瞳孔呈紺碧色，神光照人。記憶力超群，學習文章有獨特的見解。弱冠之年夢見一位奇異的僧人傳授他四句偈語，持念不忘。跟隨父親到西洛（地名）漕運，一天晚上忽然大悟。極力要求出家，父親不允許，想讓他做官。止禪師說：『我正要擺脫世俗的束縛，跳出三界之外，怎麼還會去追求名利呢？』於是剃度受戒，在寶峰照（人名）處得到印證，名聲震動京師。被皇帝賜號真際（法號），讓他居住在圓通寺。
壬寅四年（1122年）。
癸卯五年（1123年）。
祖師（指圓悟克勤禪師）的金山寺禪師道元（法號）前來參拜。
道元（法號），字徹庵（字號）。拜見大別道（人名），參看『廓然無聖』的語句，忽然笑著說：『達摩（菩提達摩）原來在這裡！』大別道（人名）讚許他。參拜佛鑒（人名）、佛眼（人名），都得到賞識。跟隨祖師在金山寺，將自己的見解告訴祖師，祖師沒有認可。後來祖師用拳頭擊打他，道元（法號）拍手大笑，徹底領悟。
禪師黃龍（宗派名）下東京（地名）天寧寺（寺名）長靈守卓（法號）寂滅。
卓禪師繼承了黃龍清（法號）的衣缽。火化那天，皇帝派遣中使賜予香，拿著金盤請求舍利。點燃香后，盤中發出鏗鏘的聲音，一看，是五顏六色的舍利子數顆，大如豆子。使者拿著回去，皇帝見了非常高興。
甲辰六年（1124年）。
祖師奉皇帝的命令住在東京（地名）天寧寺（寺名），為國家開堂說法，曇玩（法號）侍奉跟隨，禪師宗杲（法號）、中仁（法號）等人都領悟了。
曇玩（法號）遍參各大寺院。正趕上朝廷將僧人改為德士，與幾位志同道合的人進入頭陀巖（地名），以松樹為食，在那裡隱居。過了很久，祖師來到巖頭，命令他們剃去鬚髮。等到祖師住在天寧寺（寺名），與曇玩（法號）
【English Translation】 English version: Hoping that the Chan master would show compassion. Chan Master Cheng said, 'Let the vast sea turn into mulberry fields, I will never open the door of convenience for you.' Shan Jiao (person's name) was speechless and retreated in shame. Everyone who heard about this sighed in admiration. The emperor said to his close ministers, 'The mystery of Chan Buddhism is so profound, and Jingyin's (person's name) talent for debate is also very rare.' The close minister reported, 'These are all the remnants of the master.'
Chan Master Dezhi (Dharma name) was granted the title Zhenji (Dharma name) and resided in Yuantong Temple.
Chan Master Zhi was the youngest son of Jinzi Xu Hongzhong (person's name). His pupils were dark blue, and his divine light shone brightly. He had an extraordinary memory and unique insights into learning literature. In his youth, he dreamed of a strange monk who授授 him four lines of verse, which he recited and never forgot. He followed his father to Xiluo (place name) for canal transport, and one night he suddenly had a great enlightenment. He strongly requested to become a monk, but his father refused, wanting him to become an official. Chan Master Zhi said, 'I am about to break free from the shackles of the world and escape from the Three Realms, how could I pursue fame and fortune?' So he shaved his head and received the precepts, and was certified by Baofeng Zhao (person's name), and his name shook the capital. He was granted the title Zhenji (Dharma name) by the emperor and allowed to reside in Yuantong Temple.
Year 4 of Renyin (1122).
Year 5 of Guimao (1123).
Zen Master Daoyuan (Dharma name) of Jinshan Temple, a disciple of the Patriarch (referring to Chan Master Yuanwu Keqin), came to pay his respects.
Daoyuan (Dharma name), styled Che'an (style name). He visited Dabie Dao (person's name), studied the saying 'In the vast emptiness, there is no sage,' and suddenly laughed, saying, 'Damo (Bodhidharma) was originally here!' Dabie Dao (person's name) praised him. He visited Fojian (person's name) and Foyan (person's name), and both appreciated him. He followed the Patriarch at Jinshan Temple and told the Patriarch his insights, but the Patriarch did not approve. Later, the Patriarch struck him with his fist, and Daoyuan (Dharma name) clapped his hands and laughed, completely enlightened.
Chan Master Huanglong (sect name) Xia, Changling Shou Zhuo (Dharma name) of Tianning Temple (temple name) in Dongjing (place name), passed away.
Chan Master Zhuo inherited the mantle of Huanglong Qing (Dharma name). On the day of cremation, the emperor sent a eunuch to bestow incense, holding a golden plate to request śarīra. After burning the incense, the plate made a clanging sound, and upon inspection, there were several colorful śarīra, as large as beans. The eunuch took them back, and the emperor was very pleased to see them.
Year 6 of Jiachen (1124).
The Patriarch, by order of the emperor, resided in Tianning Temple (temple name) in Dongjing (place name) to open a Dharma assembly for the country. Tanwan (Dharma name) served and followed, and Chan Masters Zonggao (Dharma name), Zhongren (Dharma name), and others all attained enlightenment.
Tanwan (Dharma name) visited various monasteries. He happened to encounter the court changing monks into virtuous men, and he and several like-minded people entered Toutuo Rock (place name), eating pine trees and living in seclusion there. After a long time, the Patriarch came to the rock and ordered them to shave their beards and hair. When the Patriarch resided in Tianning Temple (temple name), he and Tanwan (Dharma name)
偕行。命掌香水海。未幾舉枹擊鼓。頓明大法。凡有問。皆對曰。莫理會。故流輩咸以莫理會稱之。杲先至。候祖入院。晨夕參請。祖舉諸佛出身處。東山水上行。令下語。杲參及一年。凡下四十九轉語。皆不契。一日祖赴一達官宅升座。舉此公案曰。若有問天寧。只向道薰風自南來。殿角生微涼。杲聞舉豁然。祖察其雖得前後際斷。動相不生。為卻反在凈裸裸處。語之曰。未也。子雖有得矣。而大法未明。但可惜死了不能得活。不疑言句。是為大病。不見道懸崖撒手。自肯承當。絕後再蘇。欺君不得。因令居擇木寮。作不厘務侍者。因舉有句無句。如藤倚樹詰杲。杲絕開口。祖便曰。不是不是。如此者半載。一日問曰。見說和尚當時在五祖。亦曾問此話。不知五祖如何答。祖默不應。杲懇曰。和尚當時不可獨自問。須對大眾前。今說何妨。祖遂曰。我問有句無句如藤倚樹時如何。五祖曰。描也描不成。畫也畫不就。又問忽遇樹倒藤枯時如何。五祖云。相隨來也。杲當下大悟。祖遂舉古今誵訛徴詰之。杲了無滯礙。祖拊掌稱善。自是縱橫踔厲。莫敢嬰其鋒。未幾遂命首眾。仁初窮經論。于宗門未之信。謁祖一見服膺。奮然造前。祖曰。依經解義。三世佛冤。離經一字。即同魔說。速道速道。仁擬對。祖劈口掌之。因墮
【現代漢語翻譯】 現代漢語譯本： 一同前往。命令他掌管香水海（佛教宇宙觀中的海洋）。不久，他便舉起鼓槌擊鼓，頓時明白了大法。凡有人問他問題，他都回答說：『莫理會（不要理會）。』因此，同輩們都稱他為莫理會。杲（大慧宗杲禪師）先到，等候祖（圓悟克勤禪師）入院，早晚都去參拜請教。祖（圓悟克勤禪師）舉出諸佛出身處，以及『東山水上行』的公案，讓他下語。杲（大慧宗杲禪師）參學了一年，一共下了四十九轉語，都不契合。一天，祖（圓悟克勤禪師）到一位達官貴人家中升座，舉出這個公案說：『若有人問天寧（寺），只向他說薰風自南來，殿角生微涼。』杲（大慧宗杲禪師）聽了豁然開悟。祖（圓悟克勤禪師）觀察到他雖然得到了前後際斷，動相不生的境界，卻反而落在了凈裸裸處。於是對他說：『還未到家。你雖然有所得，但大法還未明白。可惜死了不能得活。不懷疑言句，這是大病。不見道懸崖撒手，自肯承當，絕後再蘇，欺君不得。』於是讓他住在擇木寮，做不厘務的侍者。祖（圓悟克勤禪師）又舉出『有句無句，如藤倚樹』的公案來詰問杲（大慧宗杲禪師）。杲（大慧宗杲禪師）絕口不答。祖（圓悟克勤禪師）便說：『不是，不是。』這樣過了半年。一天，杲（大慧宗杲禪師）問道：『聽說和尚當時在五祖（五祖法演禪師）處，也曾問過這句話，不知五祖（五祖法演禪師）如何回答？』祖（圓悟克勤禪師）沉默不語。杲（大慧宗杲禪師）懇切地說：『和尚當時不可獨自問，須對大眾前，今說何妨？』祖（圓悟克勤禪師）於是說：『我問有句無句如藤倚樹時如何，五祖（五祖法演禪師）說：描也描不成，畫也畫不就。又問忽遇樹倒藤枯時如何，五祖（五祖法演禪師）云：相隨來也。』杲（大慧宗杲禪師）當下大悟。祖（圓悟克勤禪師）於是舉出古今的訛誤來征詰他，杲（大慧宗杲禪師）了無滯礙。祖（圓悟克勤禪師）拍手稱讚。自此以後，杲（大慧宗杲禪師）縱橫馳騁，沒有人敢觸犯他的鋒芒。不久，祖（圓悟克勤禪師）便命他擔任首座。仁初精通經論，但對宗門卻不相信。謁見祖（圓悟克勤禪師）后，一見傾服，奮然上前。祖（圓悟克勤禪師）說：『依經解義，三世佛冤。離經一字，即同魔說。速道速道！』仁初剛要回答，祖（圓悟克勤禪師）劈面就是一掌，仁初因此而墮落。
【English Translation】 English version: They went together. He was ordered to manage the Fragrant Water Sea (an ocean in Buddhist cosmology). Before long, he struck the drum and instantly understood the Great Dharma. Whenever someone asked him a question, he would reply, 'Mo Li Hui (Don't bother with it).' Therefore, his peers all called him Mo Li Hui. Gao (Chan Master Dahui Zonggao) arrived first, waiting for Zu (Chan Master Yuanwu Keqin) to enter the monastery, and paid his respects morning and evening. Zu (Chan Master Yuanwu Keqin) brought up the place where all Buddhas originate, and the koan 'Walking on the water of Dongshan,' ordering him to give a saying. Gao (Chan Master Dahui Zonggao) studied for a year, giving forty-nine turning words in all, none of which were in accord. One day, Zu (Chan Master Yuanwu Keqin) went to the home of a high-ranking official to ascend the seat, bringing up this koan, saying, 'If someone asks about Tianning (Temple), just tell them the fragrant breeze comes from the south, and a slight coolness arises at the corner of the hall.' Gao (Chan Master Dahui Zonggao) heard this and suddenly awakened. Zu (Chan Master Yuanwu Keqin) observed that although he had attained the state of severance between before and after, and no arising of moving appearances, he had instead fallen into a state of pure nakedness. So he said to him, 'Not yet. Although you have gained something, the Great Dharma is not yet clear. It is a pity that you cannot come alive after death. Not doubting words and phrases is a great sickness. Haven't you seen that letting go on the edge of a cliff, willingly accepting responsibility, and reviving after death cannot deceive the ruler?' Therefore, he had him live in the Ze Mu Liao (Choosing Wood Hut), serving as an attendant who did not manage affairs. Then he brought up the koan 'Having a phrase or not having a phrase, like a vine relying on a tree' to question Gao (Chan Master Dahui Zonggao). Gao (Chan Master Dahui Zonggao) refused to open his mouth. Zu (Chan Master Yuanwu Keqin) then said, 'No, no.' This went on for half a year. One day, Gao (Chan Master Dahui Zonggao) asked, 'I heard that when the Abbot was at the place of the Fifth Patriarch (Chan Master Wuzu Fayan), he also asked this question. I wonder how the Fifth Patriarch (Chan Master Wuzu Fayan) answered?' Zu (Chan Master Yuanwu Keqin) remained silent. Gao (Chan Master Dahui Zonggao) earnestly said, 'The Abbot should not have asked alone at that time, but in front of the assembly. What harm is there in saying it now?' Zu (Chan Master Yuanwu Keqin) then said, 'When I asked, "Having a phrase or not having a phrase, like a vine relying on a tree, what is it like?" the Fifth Patriarch (Chan Master Wuzu Fayan) said, "It cannot be depicted, it cannot be painted." I also asked, "What if the tree suddenly falls and the vine withers?" The Fifth Patriarch (Chan Master Wuzu Fayan) said, "They come together." Gao (Chan Master Dahui Zonggao) had a great awakening at that moment. Zu (Chan Master Yuanwu Keqin) then brought up the errors of the past and present to question him, and Gao (Chan Master Dahui Zonggao) had no obstructions. Zu (Chan Master Yuanwu Keqin) clapped his hands in praise. From then on, Gao (Chan Master Dahui Zonggao) was unrestrained and vigorous, and no one dared to confront his sharpness. Before long, Zu (Chan Master Yuanwu Keqin) ordered him to be the head of the assembly. Renchu was well-versed in scriptures and treatises, but did not believe in the Chan school. After visiting Zu (Chan Master Yuanwu Keqin), he was immediately convinced and stepped forward with enthusiasm. Zu (Chan Master Yuanwu Keqin) said, 'Explaining the meaning according to the scriptures wrongs the Buddhas of the three times. Departing from the scriptures by a single word is the same as demonic speech. Speak quickly, speak quickly!' As Renchu was about to answer, Zu (Chan Master Yuanwu Keqin) slapped him in the face, causing Renchu to fall.
一齒。即大悟。東湖居士徐俯掛缽擇木寮。善見居士李彌遠等。俱入室參叩。
祥符蔭曰。師資之間。間不容髮。古人眼明心公。造就來學。如春風秋露。時節因緣。自然成熟。不可強也。浮山遠未識白雲之面。決其能了演祖大事。令往依之。湛堂準未見勤祖。亦決其能辦杲之大事。囑以必當往見演祖與杲。卒如其言而毫髮無爽。夫演祖與杲。當時在浮山湛堂座下。器局為何等。二公豈不能撫而收之衣缽下。然二公不以一己門庭之私。自欺欺人。惟演祖與杲。亦決不肯輕易自欺受人欺。故能後來徹證造極。而成光輝盛大之業。演祖于浮山。則潸然禮辭。杲于湛堂。歿后盡心喪。襄後事。俱克踐其言。所以事之者亦至。嗚呼賢矣。
禪師泐潭下天童普交寂。
交幼穎悟。往南屏習臺教。因為檀越修懺。有問曰。公之所懺。為自懺耶。為他懺耶。若自懺。罪性何來。若懺他。他罪非汝。烏能懺之。交不能對。易服造泐潭干。足才踵門。干即呵之。交擬問。干即曳杖逐之。一日忽呼交至曰。我有古人公案。要與你商量。交擬開口。干遂喝。交豁然領悟。於是名聞四馳。學者宗仰。掩關天童卻掃者八年。郡守請開法。恐其遁。預遣吏候于道。不得辭。上堂曰。咄哉黃面老。佛法付王臣。林下無情客。官差逼
【現代漢語翻譯】 現代漢語譯本： 『一齒。即大悟。』東湖居士徐俯掛缽于擇木寮，善見居士李彌遠等，都進入室內參拜請教。
祥符蔭說：『師父與弟子之間，機會稍縱即逝。古人眼光銳利，心懷公正，成就後輩學人，如同春風秋露，時節因緣到了，自然成熟，不可強求。』浮山遠在未曾拜見白雲的情況下，就斷定他能了結演祖的大事，讓他前去依附。湛堂準未曾拜見勤祖，也斷定他能辦成杲的大事，囑咐他一定要去拜見演祖與杲。最終都如他所說，毫釐不爽。演祖與杲，當時在浮山、湛堂座下，器局是何等模樣？二位難道不能安撫並將其收于門下？然而二位不以一己門庭的私利，自欺欺人。只有演祖與杲，也決不肯輕易自欺，受人欺騙。所以後來才能徹底證悟，達到極高的境界，成就光輝盛大的事業。演祖對於浮山，潸然淚下，行禮告辭。杲對於湛堂，去世后盡心辦理喪事，襄助後事。都能夠實踐自己的諾言。所以侍奉他們的人也很周到。唉，真是賢德啊！
禪師泐潭下天童普交圓寂。
普交年幼聰穎，前往南屏學習天臺宗的教義。因為替施主修懺，有人問道：『您所懺悔的，是為自己懺悔呢，還是為他人懺悔呢？如果是為自己懺悔，罪性的根源在哪裡？如果是為他人懺悔，他人的罪過與您無關，怎麼能懺悔呢？』普交無法回答。於是更換服裝前往泐潭干處。腳才踏進門，干就呵斥他。普交想要發問，干就用拄杖驅趕他。一天，干忽然叫普交到跟前說：『我有一個古人的公案，要和你商量。』普交剛要開口，干就大喝一聲。普交豁然領悟。於是名聲遠揚，學者們都敬仰他。在天童寺閉關謝客八年。郡守請他開壇講法，害怕他逃走，預先派官吏在路上等候，不讓他推辭。上堂說法時說：『咄，這個黃面老（指佛陀），佛法交付給王臣。林下的無情之人，被官府差役逼迫。』
【English Translation】 English version: 'One tooth. Instant enlightenment.' Layman Xu Fu of Donghu hung his bowl at Ze Mu Lodge, and Layman Li Miyuan of Shanjian, and others, all entered the room to pay their respects and seek instruction.
Xiangfu Yin said: 'Between master and disciple, the opportunity is fleeting. The ancients had sharp eyes and impartial hearts, achieving later learners, like the spring breeze and autumn dew, when the time and conditions are right, they naturally mature, and cannot be forced.' Fushan Yuan, without having met Baiyun, determined that he could conclude the great matter of Yanzu, and sent him to rely on him. Zhantang Zhun, without having seen Qinzu, also determined that he could handle the great matter of Gao, and instructed him to be sure to visit Yanzu and Gao. In the end, it was as he said, without the slightest deviation. Yanzu and Gao, at that time, were under the seats of Fushan and Zhantang, what kind of instruments were they? Could the two not have comforted and taken them under their wings? However, the two did not deceive themselves for the sake of their own selfish interests. Only Yanzu and Gao would never easily deceive themselves and be deceived by others. Therefore, they were able to thoroughly realize and reach the highest realm, and achieve a glorious and grand career. Yanzu, towards Fushan, tearfully bid farewell. Gao, towards Zhantang, after his death, wholeheartedly handled the funeral and assisted in the aftermath. Both were able to fulfill their promises. Therefore, those who served them were also very attentive. Alas, how virtuous!
Chan Master Putong of Tiantong Temple under Letan passed away.
Pu Jiao was intelligent at a young age and went to Nanping to study the teachings of the Tiantai school. Because he was performing repentance for a benefactor, someone asked: 'What you are repenting for, are you repenting for yourself, or for others? If you are repenting for yourself, where does the nature of sin come from? If you are repenting for others, the sins of others have nothing to do with you, how can you repent for them?' Pu Jiao could not answer. So he changed his clothes and went to Letan Gan. As soon as he stepped into the door, Gan scolded him. Pu Jiao wanted to ask a question, but Gan drove him away with his staff. One day, Gan suddenly called Pu Jiao to him and said: 'I have an ancient case to discuss with you.' As soon as Pu Jiao was about to open his mouth, Gan shouted loudly. Pu Jiao suddenly realized. Therefore, his reputation spread far and wide, and scholars admired him. He secluded himself at Tiantong Temple for eight years. The prefectural governor asked him to open a lecture hall, fearing that he would escape, he sent officials to wait on the road in advance, not allowing him to refuse. When he ascended the hall to preach, he said: 'Tut, this yellow-faced old man (referring to the Buddha), the Dharma is entrusted to the kings and ministers. The heartless person in the forest is forced by the government officials.'
殺人。三月二十日。沐浴升堂說偈而寂。
乙巳七年。
禪師紹隆歸省父母住開聖。
禪師泐潭下二靈庵主知和寂。
和玉峰張氏子。兒時嘗習坐垂堂。堂傾。父母意其必死。和瞑目自若。因使出家。謁泐潭干。干問作甚麼。和擬對。干便打。復喝曰。你喚甚麼作禪。和驀領旨。隱雪竇之中峰棲云。逾二十年。嘗有偈曰。竹筧二三升野水。松窗五七片閑云。道人活計只如此。留與人間作見聞。和初與天童交盟曰。他日吾二人宜踞孤峰絕頂。目視霄漢。作世外之人。不可作今時藉名官府。屈節下氣於人者。交后爽盟住天童。和絕不與接見。住二靈。居無長物。唯二虎侍其側。一日忽威於人。以偈遣之。四月十二日。趺坐而逝。異跡甚著。
欽宗。
欽宗丙午靖康元年。
禪師正覺由長蘆第一座出住泗州普照。
慧林深還吳住靈巖。
深力請還山。優詔不允。命大丞相固留之。不可。拂袖出都。遍游江浙。所至眾擁歡迎。如一佛出世。主靈巖化大行。蔣山虛二禪席以請。吳人遮道不放行。乃留靈巖慰其意。
高宗。
高宗丁未(靖康二五月建炎元)年。
祖遷金山改住云居宗杲居第一座。
十一月初六日。在鎮江浮玉山受劄。召赴行朝
【現代漢語翻譯】 殺人。三月二十日。沐浴升堂說偈而寂。
乙巳七年（時間待考）。
禪師紹隆回鄉探望父母，住在開聖寺。
禪師泐潭（地名）座下的二靈庵主知和圓寂。
知和是玉峰張氏的兒子。小時候曾經學習打坐，有一次在堂屋裡，堂屋傾斜，他的父母認為他必死無疑。知和閉著眼睛，神態自若。因此父母讓他出家。他去拜見泐潭干禪師。干禪師問他來做什麼。知和剛要回答，干禪師就打了他，又呵斥道：『你把什麼叫做禪？』知和立刻領悟了禪的旨意。於是隱居在雪竇山的中峰棲云寺，超過二十年。他曾經作偈說：『竹筧二三升野水，松窗五七片閑云。道人活計只如此，留與人間作見聞。』知和當初與天童禪師結盟說：『將來我們兩人應該佔據孤峰絕頂，目光遠視天空，做世外之人。不可做現在那些憑藉名聲依附官府，對人屈節下氣的人。』後來天童禪師違背盟約，住在天童寺。知和堅決不與他見面。知和住在二靈庵，居所沒有多餘的物品，只有兩隻老虎侍奉在他身邊。有一天，老虎忽然威脅到人，知和用偈語遣走了它們。四月十二日，知和跏趺而坐而逝世。留下的奇異事蹟很多。
欽宗（人名）。
欽宗丙午靖康元年（1126年）。
禪師正覺從長蘆寺的第一座調任到泗州普照寺。
慧林深返回吳地，住在靈巖寺。
慧林深極力請求返回山林。朝廷下詔不允許，命令大丞相堅決挽留他。慧林深不肯，拂袖離開都城，遍游江浙一帶。所到之處，民眾擁戴歡迎，如同佛陀出世一般。靈巖寺主持邀請他弘揚佛法，蔣山寺準備了兩個禪席來邀請他，吳地的人民攔住道路不放他離開。於是他留在靈巖寺，以安慰吳地人民的心意。
高宗（人名）。
高宗丁未靖康二年（1127年）五月建炎元年（1127年）。
祖遷居金山寺，改住在云居山，宗杲擔任第一座。
十一月初六日。在鎮江浮玉山接受委任狀，奉召前往行朝。
【English Translation】 Killing. March 20th. Bathed, ascended the hall, spoke a verse, and passed away.
The seventh year of Yi Si (year to be determined).
Chan Master Shaolong returned to his hometown to visit his parents and resided at Kai Sheng Temple.
Chan Master Zhihe, the abbot of Erling Hermitage under Letan (place name), passed away.
Zhihe was the son of the Zhang family of Yufeng. As a child, he used to practice sitting meditation. Once, while he was in the hall, the hall collapsed, and his parents thought he would surely die. Zhihe closed his eyes and remained calm. Therefore, his parents allowed him to become a monk. He went to see Chan Master Gan of Letan. Chan Master Gan asked him what he was doing there. Zhihe was about to answer when Chan Master Gan hit him and scolded him, 'What do you call Chan?' Zhihe immediately understood the meaning of Chan. So he lived in seclusion in Qiyun Temple on Zhongfeng Peak of Xuedou Mountain for more than twenty years. He once composed a verse saying: 'Two or three sheng of wild water from a bamboo pipe, five or seven pieces of idle clouds through a pine window. The life of a Taoist is just like this, leaving it for people to see and hear.' Zhihe initially made an alliance with Chan Master Tiantong, saying: 'In the future, the two of us should occupy solitary peaks and look far into the sky, becoming people of the world beyond. We must not be like those who rely on fame to attach themselves to the government and humble themselves before others.' Later, Chan Master Tiantong broke the alliance and resided at Tiantong Temple. Zhihe resolutely refused to meet him. Zhihe lived in Erling Hermitage, and his residence had no extra possessions, only two tigers served by his side. One day, the tigers suddenly threatened people, and Zhihe sent them away with a verse. On April 12th, Zhihe passed away in a seated meditation posture. Many extraordinary events were left behind.
Emperor Qinzong (person's name).
The first year of Qinzong Bingwu Jingkang (1126).
Chan Master Zhengjue was transferred from the first seat of Changlu Temple to Puzhao Temple in Sizhou.
Huilin Shen returned to Wu and resided at Lingyan Temple.
Huilin Shen earnestly requested to return to the mountains. The imperial court issued an edict not allowing it, ordering the Grand Chancellor to firmly retain him. Huilin Shen refused, brushed his sleeves and left the capital, traveling throughout the Jiangzhe area. Wherever he went, the people supported and welcomed him, as if a Buddha had appeared in the world. The abbot of Lingyan Temple invited him to promote Buddhism, and Jiangshan Temple prepared two Chan seats to invite him, but the people of Wu blocked the road and would not let him leave. So he stayed at Lingyan Temple to comfort the people of Wu.
Emperor Gaozong (person's name).
The second year of Gaozong Dingwei Jingkang (1127), the first year of Jianyan (1127) in May.
Zu moved to Jinshan Temple and changed his residence to Yunju Mountain, with Zonggao taking the first seat.
November 6th. Received the appointment letter at Fuyu Mountain in Zhenjiang and was summoned to the imperial court.
。十七日朝見。奏對。賜號圓悟。奉敕住南康軍云居真如禪院。舉杲首座立僧。舉端裕為眾入室。
曇華來參。
華蘄州黃梅江氏子。年十七出家於邑之東禪。首謁隨州水南。遂染指法味。遍歷江湖。所至激揚。無不投契。上云居參禮。祖一見拊勞。痛與提䇿。服勤趨走惟恐后。
禪師紹隆結廬銅峰郡守李光延居宣州彰教。
禪師守玨首眾長蘆。
足庵智鑒時在座下。玨居第一座。即器之。
禪師智訥住靈隱。
訥秀州夏氏。十四得度。練習戒行。已如大僧。嘆曰。修無上道。而求之文句中。是刻舟也。謁長蘆信。稱法中高第。淮人敬愛之。延住真州天寧。鼎新法席。幾至萬礎。住靈隱。獻皇后臨幸。詔升座說法。賜號妙空大師。
戊申二年。
禪師芙蓉支下洪州寶峰闡提惟照寂。
照復居泐潭。正月七日寂。阇維得設利如珠琲。舌齒不壞。
禪師真凈下筠州清涼寂音覺范德洪寂。
洪才稟天然。與士大夫游。議論袞袞。至必奪席。黃山谷贈之詩。有曰。不肯低頭拾卿相。又能落筆生雲煙。恨東坡不及見之。張無盡稱為天下英物。聖宋異人。然工呵古人。而拙於用己。不能全身遠害。嘗自謂識不知微。道不勝習。夏五月寂于同安。門人建
【現代漢語翻譯】 現代漢語譯本：十七日早朝覲見皇帝，奏對政事。皇帝賜予圓悟的稱號。奉皇帝的命令，住持南康軍云居真如禪院。推舉杲首座擔任僧職，推舉端裕為大眾進入禪房。
曇華前來參拜。
曇華是蘄州黃梅人江氏之子。十七歲在縣裡的東禪寺出家。首先拜訪隨州水南，於是開始領略佛法的滋味。遊歷各地，所到之處都積極弘揚佛法，無不投緣。到云居山參拜，圓悟禪師一見就撫慰他，嚴格地指導他。曇華勤奮地服侍，唯恐落後。
禪師紹隆在銅峰結廬，郡守李光邀請他居住在宣州彰教寺。
禪師守玨擔任長蘆寺的首座。
足庵智鑒當時也在座下。守玨擔任第一座，就器重他。
禪師智訥住持靈隱寺。
智訥是秀州夏氏之子，十四歲出家。練習戒律，已經像一位大僧。感嘆道：『修習無上道，卻在文字語句中尋求，這是刻舟求劍啊。』拜訪長蘆信禪師，被稱為法中的高材生。淮地的人民敬愛他，邀請他住持真州天寧寺，重新修繕寺廟，幾乎達到萬間。住持靈隱寺時，獻皇后駕臨，詔令他升座說法，賜予妙空大師的稱號。
戊申二年（1128年）。
禪師芙蓉道楷的門下，洪州寶峰寺的闡提惟照寂滅。
惟照又回到泐潭居住。正月七日圓寂。火化后得到舍利，像珍珠一樣。舌頭和牙齒沒有損壞。
禪師真凈克文的門下，筠州清涼寺的寂音覺范德洪圓寂。
德洪天資聰穎，與士大夫交往，議論滔滔不絕，常常佔據上風。黃山谷贈送他的詩中寫道：『不肯低頭拾卿相，又能落筆生雲煙。』遺憾蘇東坡沒有見到他。張無盡稱他為天下英才，聖宋（北宋）時期的奇人。然而，他擅長批評古人，卻不擅長運用自己的才能，不能保全自身，遠離禍害。曾經自認為認識深刻卻不能洞察細微，懂得道理卻不能戰勝習氣。五月在同安圓寂。門人建造
【English Translation】 English version: On the seventeenth day, he had an audience with the emperor and presented his memorials. The emperor bestowed upon him the title of Yuanwu (Complete Enlightenment). He was ordered to reside at the Zhenru (Suchness) Chan Monastery on Mount Yunju in Nankang Prefecture. He appointed Abbot Gao as the head monk and allowed Duan Yu to enter the abbot's room for instruction.
Tan Hua came to pay his respects.
Tan Hua was the son of the Jiang family from Huangmei in Qizhou. At the age of seventeen, he left home at the Dongchan Monastery in the county. He first visited Shuinan in Suizhou, and thus began to taste the flavor of the Dharma. He traveled throughout the country, and wherever he went, he actively promoted the Dharma, and everyone was in harmony with him. He went to Mount Yunju to pay his respects, and the Zen master Yuanwu comforted him upon seeing him and strictly guided him. Tan Hua diligently served him, fearing to fall behind.
Chan Master Shaolong built a hut on Copper Peak, and Prefect Li Guang invited him to reside at the Zhangjiao Monastery in Xuanzhou.
Chan Master Shoujue served as the head monk of Changlu Monastery.
At that time, Zuan Zhijian was also in attendance. Shoujue, serving as the first seat, valued him highly.
Chan Master Zhine resided at Lingyin Monastery.
Zhine was the son of the Xia family from Xiuzhou. He was ordained at the age of fourteen. He practiced the precepts and conduct, already like a great monk. He sighed and said, 'To cultivate the unsurpassed path, yet seek it in words and sentences, is like carving a boat to find a sword.' He visited Chan Master Changlu Xin and was called the highest rank in the Dharma. The people of Huai loved and respected him, and invited him to reside at Tianning Monastery in Zhenzhou, renovating the Dharma seat, almost reaching ten thousand rooms. When he resided at Lingyin Monastery, Empress Xian came to visit and ordered him to ascend the seat and preach the Dharma, bestowing upon him the title of Great Master Miaokong (Wonderful Emptiness).
The second year of Wushen (1128).
Chan Master Weizhao of Hongzhou Baofeng Monastery, a disciple of Furong Daokai, attained nirvana.
Weizhao returned to live at Letan. He passed away on the seventh day of the first month. After cremation, he obtained sarira (relics) like pearls. His tongue and teeth remained intact.
Chan Master Dehong of Qingliang Monastery in Junzhou, a disciple of Zhenjing Kewen, passed away.
Dehong was naturally intelligent and associated with scholar-officials, his discussions were eloquent and often prevailed. Huang Shangu wrote a poem for him, saying, 'He refuses to bow his head to pick up prime ministers, yet he can create clouds and smoke with his brush.' He regretted that Su Dongpo did not meet him. Zhang Wujin called him a genius of the world, an extraordinary person of the Song Dynasty (Northern Song Dynasty). However, he was good at criticizing the ancients, but not good at using his own talents, unable to protect himself and stay away from harm. He once said that he knew deeply but could not perceive the subtle, understood the principles but could not overcome his habits. He passed away in Tong'an in the fifth month. His disciples built
塔鳳棲山。閱世五十有八。
長蘆祖退席禪師正覺補住長蘆。
覺至云居。祖有請長蘆覺禪師上堂法語。
祖歸昭覺。
宗杲辭居古云門。道元首眾。瞎堂慧遠入蜀參祖。
曇華往謁彰教。
祖入蜀。指華見彰教。
己酉三年。
禪師紹隆徙虎邱曇華從。
隆徙虎邱。華為之先馳。未半載通徹大法。頓明祖為人處。機用越格。道聲藹然洽于叢林。
庚戌四年。
長蘆了祖游四明主補陀入臺州住天封(綱目作甲子誤)。
祖既退長蘆。東遊四明。主補陀。旋移臺之天封。相國李綱寄之詩曰。煩師飛錫過天臺。為問了公何事了。又侍郎李彌遜投謁詩曰。紅塵白髮不相投。來就閑房借板頭。未幾入閩住雪峰。
長蘆覺住天童。
禪師大溈下和州光孝慧蘭火化。
蘭嗣大溈喆。嘗以觸衣書七佛名。叢林稱為蘭布裈。建炎末。賊犯淮。執蘭見酋長。長曰。聞我名否。蘭曰。我所聞者。唯大宋天子之名。長恚。令左右以錘擊之。錘至輒斷壞。長驚異。延麾下。敬事之。經旬。蘭索薪自焚。無敢供者。親拾薪成龕。怡然端坐。煙焰一起。流光四騰。賊跪伏多灼膚者。火絕。得五色舍利。並靈骨北歸。所執僧尼。悉聽自便。和人至今詠
【現代漢語翻譯】 現代漢語譯本 塔鳳棲山。禪師在鳳棲山居住。（閱世：經歷世事）五十有八（五十八歲）。 長蘆祖退席禪師正覺（正覺禪師）補住長蘆（寺廟名）。 正覺禪師到達云居山。祖退席禪師有請長蘆正覺禪師上堂說法的法語。 祖退席禪師回到昭覺寺。 宗杲（宗杲禪師）離開古云門寺。道元（道元禪師）成為僧眾的首領。瞎堂慧遠（慧遠禪師）入蜀地參拜祖退席禪師。 曇華（曇華禪師）前往拜謁彰教寺。 祖退席禪師入蜀地，指引曇華禪師去拜見彰教寺的住持。 己酉三年（1129年）。 禪師紹隆（紹隆禪師）遷移到虎邱寺，曇華禪師跟隨。 紹隆禪師遷移到虎邱寺。曇華禪師為他先去開路。不到半年就通徹大法，頓悟祖師為人處世的道理，機鋒應對超凡脫俗，聲名遠播，在叢林中廣受歡迎。 庚戌四年（1130年）。 長蘆了祖（了祖禪師）遊歷四明，主持補陀寺，進入臺州，住持天封寺（《綱目》記載為甲子年是錯誤的）。 祖退席禪師退隱長蘆寺后，向東遊歷四明，主持補陀寺。不久移居臺州的天封寺。相國李綱（李綱）寄詩給他，說：『煩勞禪師飛錫經過天臺山，想問了祖禪師了悟了什麼？』侍郎李彌遜（李彌遜）投詩拜謁，說：『紅塵白髮互不相投，前來清閑的禪房借個床位。』不久，了祖禪師進入福建，住持雪峰寺。 長蘆正覺禪師住持天童寺。 禪師大溈（大溈禪師）門下的和州光孝寺慧蘭（慧蘭禪師）火化。 慧蘭禪師是嗣法于大溈喆禪師的弟子，曾經用觸衣書寫七佛的名號，叢林中稱他為蘭布裈。建炎末年（1130年），金兵侵犯淮河流域，抓住慧蘭禪師去見酋長。酋長問：『聽說過我的名字嗎？』慧蘭禪師說：『我所聽說的，只有大宋天子的名字。』酋長惱怒，命令左右用錘子擊打他。錘子一碰到慧蘭禪師就斷裂損壞。酋長驚異，把他請到麾下，恭敬地侍奉他。過了十幾天，慧蘭禪師索要柴火要自焚。沒有人敢提供柴火，慧蘭禪師親自拾柴堆成火龕，怡然端坐。煙焰一起，光芒四射。金兵跪伏，很多人被灼傷面板。火滅后，得到五色舍利，以及靈骨，被送回北方。被金兵抓走的僧尼，都聽憑他們自便。和州人至今歌頌他。
【English Translation】 English version He resided at Mount Tafengqi. He had experienced the world for fifty-eight years. Chan Master Zhengjue (Zhengjue Chan Master) of Changlu Zuitixi (Changlu Zuitixi Temple) succeeded to Changlu (temple name). Zhengjue arrived at Yunju Mountain. Zuitixi had Chan Master Zhengjue of Changlu ascend the hall to give a Dharma talk. Zuitixi returned to Zhaojue Temple. Zonggao (Zonggao Chan Master) left the ancient Yunmen Temple. Daoyuan (Daoyuan Chan Master) became the leader of the Sangha. Xiatang Huiyuan (Huiyuan Chan Master) entered Sichuan to visit Zuitixi. Tanhua (Tanhua Chan Master) went to visit Zhangjiao Temple. Zuitixi entered Sichuan and directed Tanhua to see the abbot of Zhangjiao Temple. The third year of Jiyou (1129). Chan Master Shaolong (Shaolong Chan Master) moved to Huqiu Temple, and Tanhua followed. Shaolong moved to Huqiu Temple. Tanhua paved the way for him. In less than half a year, he thoroughly understood the Great Dharma, suddenly realizing the principles of the Patriarch's conduct, and his skillful responses were extraordinary. His reputation spread widely and was well-received in the Sangha. The fourth year of Gengxu (1130). Changlu Liaozu (Liaozu Chan Master) traveled to Siming, presided over Putuo Temple, and entered Taizhou to reside at Tianfeng Temple (the record in the 'Outline and Details' stating Jiazi year is incorrect). After Zuitixi retired from Changlu Temple, he traveled east to Siming and presided over Putuo Temple. Soon after, he moved to Tianfeng Temple in Taizhou. Chancellor Li Gang (Li Gang) sent him a poem, saying, 'Troubling the Master to fly his staff over Tiantai Mountain, I would like to ask what Liaozu has realized.' Vice Minister Li Mison (Li Mison) submitted a poem of homage, saying, 'Red dust and white hair do not suit each other, I come to the quiet meditation room to borrow a bed.' Not long after, Liaozu entered Fujian and resided at Xuefeng Temple. Changlu Zhengjue resided at Tiantong Temple. Huilan (Huilan Chan Master) of Guangxiao Temple in Hezhou, a disciple of Chan Master Dawei (Dawei Chan Master), was cremated. Huilan was a Dharma heir of Dawei Zhe. He once wrote the names of the Seven Buddhas on his robe, and the Sangha called him 'Lan Bukun'. At the end of the Jianyan era (1130), Jin soldiers invaded the Huai River region and captured Huilan to see the chieftain. The chieftain asked, 'Have you heard of my name?' Huilan said, 'What I have heard of is only the name of the Emperor of the Great Song.' The chieftain was enraged and ordered his men to strike him with a hammer. The hammer broke upon contact with Huilan. The chieftain was astonished and invited him to his tent, treating him with respect. After more than ten days, Huilan asked for firewood to burn himself. No one dared to provide firewood, so Huilan personally gathered firewood and built a pyre, sitting upright with composure. As the flames rose, light radiated in all directions. The Jin soldiers knelt down, and many were burned. After the fire extinguished, five-colored relics and spiritual bones were found and sent back to the north. The monks and nuns captured by the Jin soldiers were allowed to go as they pleased. The people of Hezhou still sing his praises today.
之。
禪師宗杲入閩。
杲避亂走湖南。轉江右。間關入閩。筑庵長樂洋嶼。從之者。彌光道顏等五十三人。未五十日。得法者十三人。后皆角立。前此未之有也。給事江少明請住小溪雲門庵。
妙喜杲竹庵圭集禪林寶訓。
杲因亂隱古云門。邂逅圭。同避地襄陽。共集訓五十篇。后東吳凈善續集。成寶訓。
辛亥紹興元年。
壬子二年。
禪師長蘆下蘇州靈巖慈受恒深寂。
深住靈巖三年。得包山廢院。一新之。嘗有偈示學人曰。醍醐與毒藥。萬味同一口。美惡盡消融。是故名慈受(深住靈巖時。登披雲臺。有懷藥山十詠。嗣法廓庵沖正勒石跋曰。道無古今。而人有古今。人無古今。而時有古今。道茍同矣。雖歷世千百。如同乎其時。如見乎其人。不爾。雖同堂邈乎千里遙也。澧陽遺韻。昭煥異代。可謂無間然矣。噫。以古驗今。以今視昔。安知異時不有懷吾慈受。如慈受之懷藥山者乎。退翁儲和尚住此山。歲甲午。建二閣於法堂之左右。右曰慈受。蓋取毒來慈受之義也。已而𤀹閣前洗研池。得石碣。磨洗讀之。乃深懷古十詠也。慈受二字。閣名先兆。眾異之。儲曰。了庵欲公。至正間住此山。集中有跋深禪師偈語云。深公既退此席。逸老包山。聞靈巖禪堂落成
【現代漢語翻譯】 現代漢語譯本：
宗杲禪師進入福建。
宗杲為避戰亂逃往湖南，后又輾轉到江西，歷經艱難進入福建，在長樂洋嶼筑庵居住。跟隨他的人有彌光、道顏等五十三人，不到五十天，得其真傳的有十三人，後來都成為獨當一面的人物，此前從未有過這樣的情況。給事江少明請他住持小溪雲門庵。
妙喜宗杲和竹庵圭共同編集《禪林寶訓》。
宗杲因戰亂隱居在古云門，與圭相遇，一同到襄陽避難，共同編集了五十篇訓誡。後來東吳凈善又續集，最終完成的書《禪林寶訓》。
辛亥紹興元年（1131年）。
壬子紹興二年（1132年）。
禪師長蘆下的蘇州靈巖慈受恒深圓寂。
恒深住持靈巖寺三年，得到包山廢棄的寺院，將其重新修繕。他曾作偈語開示學人說：『醍醐與毒藥，萬味同一口，美惡盡消融，是故名慈受。』（恒深住持靈巖寺時，登上披雲臺，寫了懷念藥山的十首詩。嗣法弟子廓庵沖正將這些詩刻在石頭上，並題跋說：『道沒有古今之分，而人有古今之分；人沒有古今之分，而時有古今之分。道如果相同，即使歷經千百年，也如同處在同一時代，如同見到同一個人。否則，即使同處一堂，也相隔千里之遙。澧陽的遺韻，在不同的時代煥發光彩，可以說是毫無間隔啊。唉！以古驗證今，以今看待過去，怎麼知道將來不會有人像慈受懷念藥山一樣懷念我們的慈受呢？』退翁儲和尚住持此山時，在甲午年，在法堂左右建了兩座閣，右邊的叫做慈受閣，大概是取『毒來慈受』的含義。不久，在閣前洗硯池中，得到一塊石碑，磨洗後讀之，原來是恒深懷念古人的十首詩。慈受二字，閣名早已預兆。眾人都覺得奇異。儲說：『了庵欲公，在至正年間住持此山，集中有題跋深禪師偈語的文字，說深公退居此席后，安逸地老於包山，聽說靈巖禪堂落成
【English Translation】 English version:
Chan Master Zonggao entered Fujian.
Zonggao fled to Hunan to escape the war, then moved to Jiangxi, and after many hardships, entered Fujian, building a hermitage on Yangyu Island in Changle. Fifty-three people, including Miguang and Daoyan, followed him. Within fifty days, thirteen people attained his Dharma, and later all became independent figures. This had never happened before. Jiang Shaoming, a government official, invited him to reside at Xiaoxi Yunmen Hermitage.
Miaoxi Zonggao and Zhuan Gui jointly compiled the 'Chan Forest Treasure Admonitions'.
Zonggao, due to the war, went into seclusion at the old Yunmen Temple, where he met Gui. They sought refuge together in Xiangyang and jointly compiled fifty admonitions. Later, Jing Shan of Dongwu added to it, completing the 'Treasure Admonitions'.
The year Xinhai, Shaoxing 1st year (1131 AD).
The year Renzi, Shaoxing 2nd year (1132 AD).
Chan Master Changlu's successor, Ci Shou Hengshen of Lingyan Temple in Suzhou, passed away in stillness.
Hengshen resided at Lingyan Temple for three years and obtained the abandoned Bao Mountain Temple, which he renovated. He once gave a verse to instruct his students, saying: 'Ghee and poison, all flavors in one mouth, good and evil completely dissolve, therefore it is named Ci Shou (Compassionate Receiver)'. (When Hengshen resided at Lingyan Temple, he ascended Piyun Terrace and wrote ten poems in memory of Yaoshan. His Dharma heir, Kuoan Chongzheng, had these poems engraved on stone and wrote a postscript saying: 'The Dao has no past or present, but people have past and present; people have no past or present, but time has past and present. If the Dao is the same, even after thousands of years, it is as if in the same era, as if seeing the same person. Otherwise, even if in the same hall, they are as far apart as thousands of miles. The legacy of Liyang shines brightly in different eras, it can be said that there is no gap. Alas! Use the past to verify the present, use the present to view the past, how do we know that in the future there will not be someone who cherishes our Ci Shou as Ci Shou cherished Yaoshan?' When Monk Tuweng Chu resided on this mountain, in the year Jiawu, he built two pavilions on the left and right of the Dharma Hall. The one on the right was called Ci Shou Pavilion, probably taking the meaning of 'poison comes, Ci Shou receives'. Soon after, in the inkstone washing pond in front of the pavilion, a stone tablet was found. After washing and reading it, it turned out to be Hengshen's ten poems in memory of the ancients. The two characters Ci Shou, the name of the pavilion, were a premonition. Everyone found it strange. Chu said: 'Liaoan Yu Gong, resided on this mountain during the Zhizheng era, and in his collection, there is a postscript to Chan Master Shen's verse, saying that after Master Shen retired from this seat, he lived peacefully in Bao Mountain, and heard that the Lingyan Chan Hall was completed.'
。有我亦老來思舊隱。異時還借板頭眠之句。今禪堂。上樑方四日。此碣出。深師所以慶禪堂之成也。遂用其韻成十頌。適中峰徹至。各再和。諸方門弟子。咸有和章)。
禪師曇華住處州妙嚴。
華禮辭虎邱。分座于處州連雲。處守以妙嚴請出世。
靈隱訥住吳靈巖。
咸安王韓世忠。表請平江靈巖為功德院。薦先福。請訥主之。寺據絕頂。而飲不給。訥伐石鑿井出泉。今號佛海泉。
癸丑三年。
禪師士圭奉詔開山雁蕩能仁。
圭紹興間奉詔開山雁蕩能仁。時真歇了祖聞圭至。恐緣法未熟。特過江迎歸方丈。大展九拜以誘溫人。由是翕然歸敬。未到院。有徒懼行規法。深夜放火。鞠為瓦礫之墟。圭就樹縛屋升座曰。愛閑不打鼓山鼓。投老來看雁蕩山。杰閣危樓渾不見。溪邊茅屋兩三間。聽法檀那。併力營建。遂成寶坊。
甲寅四年。
禪師太平下何山守珣寂。
珣造太平參佛鑒勤。隨眾參請。邈無所入。乃封其衾曰。此生若不徹去。誓不展此。晝坐宵立。如喪考妣。逾七七日。忽勤上堂曰。森羅及萬象。一法之所印。珣聞頓悟。勤曰。可惜一顆明珠。被這風顛漢拾得。囑令護持。是夕厲聲謂眾曰。這回珣上座穩睡去也。圓悟祖聞之。令人召至。因
【現代漢語翻譯】 現代漢語譯本：我也有年老時思念舊隱的時候，以後還要借用『板頭眠』這樣的詩句。現在禪堂上樑才四天，這塊石碑就出現了，深深表達了老師您慶祝禪堂落成的心情。於是我用同樣的韻律寫了十首頌，恰逢中峰徹至禪師也到了，我們各自又唱和了一遍，各方門下的弟子，也都寫了唱和的詩章）。
禪師曇華住在處州的妙嚴寺（寺名）。
曇華禪師告別虎邱寺，在處州的連雲寺開講佛法。處州長官用妙嚴寺（寺名）的名義，請他出來主持寺務。
靈隱訥禪師住在吳地的靈巖寺（寺名）。
咸安郡王韓世忠上表，請求將平江的靈巖寺（寺名）作為功德院，推薦已故的先人，並請訥禪師來主持。寺廟地處絕頂，用水供應不足。訥禪師於是開鑿石頭，挖井取水，現在被稱為佛海泉。
癸丑年（1133年）三年。
禪師士圭奉皇帝的詔令，開山雁蕩山的能仁寺（寺名）。
士圭禪師在紹興年間（1131-1162年）奉詔開山雁蕩山的能仁寺（寺名）。當時真歇了祖禪師聽說士圭禪師要來，擔心他的緣法還不夠成熟，特地過江迎接他回到方丈室，對他行九拜大禮，以此來引導溫州人。因此，大家都信服地歸順和尊敬他。還沒到寺院，有徒弟害怕他的行事規矩嚴厲，深夜放火，把寺廟燒成一片瓦礫。士圭禪師就在樹下搭了個屋子，升座說法，說：『喜歡清閑，不去打鼓山（山名）的鼓，年老了來看雁蕩山（山名）。高大的樓閣完全不見了，溪邊只有兩三間茅屋。』聽法的施主們，齊心協力地營建，於是建成了寶貴的寺院。
甲寅年（1134年）四年。
禪師太平下何山的守珣禪師圓寂。
守珣禪師在太平寺參拜佛鑒勤禪師，跟隨大眾一起參禪請教，卻始終沒有領悟。於是他封上自己的被子，說：『此生如果不能徹底領悟，誓不打開它。』白天坐著，晚上站著，像死了父母一樣悲痛。過了七七四十九天，忽然勤禪師上堂說法，說：『森羅萬象，都是一法所印。』守珣禪師聽了，頓時開悟。勤禪師說：『可惜一顆明珠，被這個瘋癲漢拾得了。』囑咐他好好守護。當晚，厲聲對大眾說：『這次守珣上座可以安穩睡覺了。』圓悟祖禪師聽說了這件事，派人召見他，因為...
【English Translation】 English version: I also have times when I am old and think of my old hermitage, and later I will borrow the phrase 'sleeping on a plank'. Now it is only four days since the Zen hall was built, and this stele has appeared, deeply expressing your, teacher's, feelings of celebrating the completion of the Zen hall. So I wrote ten hymns in the same rhyme, and it happened that Zen Master Zhongfeng Chezhi also arrived, and we each chanted and harmonized again, and the disciples of all parties also wrote harmonizing poems).
Zen Master Tanhua lived in Miaoyan Temple (temple name) in Chuzhou.
Zen Master Tanhua bid farewell to Huqiu Temple and lectured on the Dharma at Lianyun Temple in Chuzhou. The Chuzhou official invited him to preside over the temple in the name of Miaoyan Temple (temple name).
Zen Master Lingyin Ne lived in Lingyan Temple (temple name) in Wu.
Prince Xian'an, Han Shizhong, submitted a memorial requesting that Lingyan Temple (temple name) in Pingjiang be used as a merit temple, recommending the deceased ancestors, and inviting Zen Master Ne to preside over it. The temple is located on the top of a mountain, and the water supply is insufficient. Zen Master Ne then carved stones and dug wells to obtain water, which is now called the Buddha Sea Spring.
The third year of Gui Chou (1133).
Zen Master Shi Gui was ordered by the emperor to open Nengren Temple (temple name) on Yandang Mountain.
Zen Master Shi Gui was ordered to open Nengren Temple (temple name) on Yandang Mountain during the Shaoxing period (1131-1162). At that time, Zen Master Zhenxie Liao Zu heard that Zen Master Shi Gui was coming, and worried that his karmic affinity was not yet mature, so he specially crossed the river to welcome him back to the abbot's room, and performed nine prostrations to him to guide the people of Wenzhou. Therefore, everyone was convinced and respected him. Before arriving at the temple, some disciples were afraid of his strict rules and regulations, and set fire in the middle of the night, burning the temple into a pile of rubble. Zen Master Shi Gui built a house under a tree and ascended the seat to preach, saying: 'I like leisure and don't beat the drum of Gushan (mountain name), I come to see Yandang Mountain (mountain name) in my old age. The tall pavilions are completely gone, and there are only two or three thatched huts by the stream.' The benefactors who listened to the Dharma worked together to build, and thus built a precious temple.
The fourth year of Jia Yin (1134).
Zen Master Shou Xun of Taiping Xiahe Mountain passed away.
Zen Master Shou Xun visited Zen Master Fojian Qin at Taiping Temple, and followed the crowd to practice Zen and ask for instruction, but he never understood. So he sealed his quilt and said: 'If I cannot thoroughly understand in this life, I vow not to open it.' He sat during the day and stood at night, as if his parents had died. After forty-nine days, suddenly Zen Master Qin ascended the hall to preach, saying: 'All phenomena are imprinted by one Dharma.' Zen Master Shou Xun heard this and suddenly became enlightened. Zen Master Qin said: 'It's a pity that a bright pearl was picked up by this madman.' He told him to protect it well. That night, he said sternly to the crowd: 'This time, Zen Master Shou Xun can sleep peacefully.' Zen Master Yuanwu heard about this and sent someone to summon him, because...
與遊山。偶到一水潭。遽推珣入潭。忽問曰。牛頭未見四祖時如何。珣曰。潭深魚聚。祖曰。見后如何。珣曰。樹高招風。祖曰。見與未見時如何。珣曰。伸腳在縮腳里。祖大稱之。勤移蔣山。命分座說法。出住禾山。后徙何山。及天寧。解制日退席。謂雙槐居士鄭績曰。十月八日是佛鑒忌。則吾時至矣。迄還漳南。越三日雞鳴。端坐如平時。侍者請遺偈。珣曰。不曾作得。言訖而逝。
長蘆了祖應詔主育王。
乙卯五年。
禪師五祖支下嘉州九頂山清素寂。
四月二十四日。書偈遺眾而寂。
禪師五祖支下大隨南堂元靜寂。
秋七月。山中大雨雪。有異象。別眾遺誡而寂。茶毗異香遍野。設利五色。
臨濟第十一世成都昭覺寺圓悟真覺祖示寂。
八月己酉。示微恙。命首座道元補住昭覺。趺坐書偈。投筆而寂。茶毗舌齒不壞。設利五色無數。塔于昭覺曰寂照。謚真覺禪師。
祥符蔭曰。祖說法如雲雨。璞玉渾金。奏希聲于天闕。來學皆龍象。鞭雷䇿電。展逸足於天衢。觀白雲之接演祖。五祖之於祖。祖之於虎邱妙喜諸公。獅子教兒。與老牛䑛犢。相去夫何如哉。祖示隆知藏杲書記法語。尤為獅乳醍醐。沾其味者。決不作盲驢跛牛見解也。
臨濟第十
【現代漢語翻譯】 現代漢語譯本： 與遊山（人名，具體不詳）。偶然走到一個水潭邊，（有人）突然把珣（人名，具體不詳）推進潭裡。忽然問道：『牛頭（牛頭法融，唐代禪宗僧人）未見四祖（道信，禪宗四祖）時如何？』珣回答說：『潭深魚聚。』（那人）又問：『見后如何？』珣回答說：『樹高招風。』（那人）再問：『見與未見時如何？』珣回答說：『伸腳在縮腳里。』（那人）非常讚賞他。於是勤（人名，具體不詳）移居蔣山（地名，具體不詳），命（珣）分座說法，後來又讓他去禾山（地名，具體不詳）主持。之後又遷到何山（地名，具體不詳），以及天寧（寺廟名，具體不詳）。在解制日退席時，對雙槐居士鄭績（人名，具體不詳）說：『十月八日是佛鑒（人名，具體不詳）的忌日，那麼我的時辰也到了。』最終回到漳南（地名，具體不詳）。過了三天，雞鳴時分，端坐如平時。侍者請求留下遺偈，珣說：『不曾作得。』說完就去世了。
長蘆了祖（人名，具體不詳）應詔主持育王（寺廟名，具體不詳）。
乙卯五年（具體時間需要查證，應為某個封建王朝年號紀年）。
禪師五祖支下嘉州九頂山清素寂（人名，具體不詳）。
四月二十四日，書寫偈語留給眾人後去世。
禪師五祖支下大隨南堂元靜寂（人名，具體不詳）。
秋七月，山中下大雨雪，出現奇異景象，（元靜寂）與眾人告別並留下遺誡後去世。火化后異香遍野，舍利呈現五種顏色。
臨濟宗第十一世成都昭覺寺圓悟真覺祖（人名，具體不詳）示寂。
八月己酉，（圓悟真覺祖）略感不適，命首座道元（人名，具體不詳）接替主持昭覺寺。跏趺而坐，寫下偈語，扔掉筆去世。火化后舌頭和牙齒沒有損壞，舍利呈現五種顏色，數量無數。在昭覺寺建塔，名為寂照。謚號為真覺禪師。
祥符蔭（人名，具體不詳）說：『祖師說法如同雲雨，（所講的）都是未經雕琢的美玉和純粹的黃金。在天闕（指朝廷）奏響了稀有的聲音，前來學習的都是龍象（比喻傑出的人才）。鞭策雷霆，駕馭閃電，在廣闊的天空中展現卓越的才能。觀看白雲（人名，具體不詳）與演祖（人名，具體不詳），五祖（人名，具體不詳）對於祖師，祖師對於虎邱妙喜（人名，具體不詳）等諸位，就像獅子教導幼獅，老牛舔舐小牛，這之間有什麼區別呢？』祖師留下的隆知藏（人名，具體不詳）、杲書記（人名，具體不詳）的法語，尤其像是獅子的乳汁和醍醐（比喻佛法精髓），沾染到這種味道的人，決不會產生盲驢跛牛的見解。
臨濟宗第十
【English Translation】 English version: Traveling with You Shan (person's name, details unknown), we happened upon a pool. Suddenly, someone pushed Xun (person's name, details unknown) into the pool and abruptly asked: 'What was Niu Tou (Fa Rong of Niu Tou, a Zen monk of the Tang Dynasty) like before he met the Fourth Patriarch (Dao Xin, the Fourth Zen Patriarch)?' Xun replied: 'The pool is deep, and the fish gather.' (That person) then asked: 'What was he like after he met him?' Xun replied: 'A tall tree attracts the wind.' (That person) further asked: 'What was he like before and after meeting him?' Xun replied: 'Stretching the feet within the retracted feet.' (That person) greatly praised him. Thereupon, Qin (person's name, details unknown) moved to Jiang Mountain (place name, details unknown), ordering (Xun) to share the seat and expound the Dharma, and later had him preside over He Mountain (place name, details unknown). Afterward, he moved to He Mountain (place name, details unknown), as well as Tianning (temple name, details unknown). On the day of the end of the retreat, upon leaving his seat, he said to Zheng Ji, a layman of Shuanghuai (person's name, details unknown): 'The eighth day of the tenth month is the anniversary of Fo Jian (person's name, details unknown), then my time has come.' Eventually, he returned to Zhangnan (place name, details unknown). Three days later, at the crowing of the rooster, he sat upright as usual. The attendant requested a farewell verse, and Xun said: 'I have not composed one.' After speaking, he passed away.
Changlu Liao Zu (person's name, details unknown) was summoned to preside over Yuwang (temple name, details unknown).
In the fifth year of Yimao (specific time needs verification, should be a reign year of a feudal dynasty).
The Zen master Qingsu Ji of Jiuding Mountain, Jia Prefecture, under the lineage of the Fifth Patriarch (person's name, details unknown).
On the twenty-fourth day of the fourth month, he wrote a verse for the assembly and passed away.
The Zen master Yuan Jing Ji of Dasui Nantang, under the lineage of the Fifth Patriarch (person's name, details unknown).
In the seventh month of autumn, there was heavy rain and snow in the mountains, and strange phenomena appeared. (Yuan Jing Ji) bid farewell to the assembly, left instructions, and passed away. After cremation, a strange fragrance filled the fields, and the relics were of five colors.
The eleventh generation of the Linji School, Yuan Wu Zhen Jue Zu of Zhaojue Temple in Chengdu (person's name, details unknown), passed away.
On the day of Jiyou in the eighth month, (Yuan Wu Zhen Jue Zu) felt slightly unwell and ordered the head seat Dao Yuan (person's name, details unknown) to take over as the abbot of Zhaojue Temple. He sat in the lotus position, wrote a verse, threw down the pen, and passed away. After cremation, his tongue and teeth were not damaged, and the relics were of five colors, countless in number. A pagoda was built at Zhaojue Temple, named Jizhao. His posthumous title was Zen Master Zhen Jue.
Xiangfu Yin (person's name, details unknown) said: 'The Patriarch's Dharma teaching is like clouds and rain, (what he speaks of) are unadorned jade and pure gold. He played a rare sound in the Heavenly Gate (referring to the imperial court), and those who came to learn were all dragon elephants (metaphor for outstanding talents). He whipped thunder and drove lightning, displaying extraordinary talents in the vast sky. Watching Bai Yun (person's name, details unknown) and Yan Zu (person's name, details unknown), the Fifth Patriarch (person's name, details unknown) to the Patriarch, and the Patriarch to Huqiu Miaoxi (person's name, details unknown) and others, what is the difference between a lion teaching its cubs and an old ox licking its calf?' The Dharma words of Long Zhi Zang (person's name, details unknown) and Gao Shuji (person's name, details unknown) left by the Patriarch are especially like lion's milk and ghee (metaphor for the essence of the Buddha's teachings). Those who taste this flavor will never have the views of a blind donkey or a lame ox.
The tenth generation of the Linji School
二世祖
諱紹隆。
臨濟第十二世平江虎邱祖嗣宗統(二年)。
上堂曰。凡有展拓。盡落今時。不展不拓。墮坑落塹直饒風吹不入。水灑不著。檢點將來。自救不了。豈不見道直似寒潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。拈拄杖畫一畫曰。劃斷古人多年葛藤。點頭石不覺拊掌大笑。且道笑個什麼。腦後見腮。莫與往來。
長蘆了祖徙溫州龍翔復移徑山。
丙辰六年。
臨濟第十二世虎邱祖示寂。
五月八日乙亥示微疾而寂。塔全身於寺之西南隅。
歷年表曰。自開寶七年甲戌。至紹興六年丙辰。凡一百六十四年。二株嫩桂。久蔭垂昌。五葉芳華。方秋凝實。首山汾州。嚴冷以全滹沱之令。梁山太陽。孤峻而清洞水之源。石霜手段出諸方而不事事。全心事之者。有兒孫遍地之楊岐。投子異苗翻秀界以再來。腳下承之者。有面帶煙霞之定照。(芙蓉楷錫號定照)五祖起白雲之家聲。三佛極東山之法喜。丹霞拈空劫以前自己。長蘆轉去來不滯位功。睡虎風生。葛藤劃斷。其間永明凈土。延法眼清涼之脈。雪竇靈巖。振雲門匡真之緒。螺溪中興臺教。而寶云繼之。靈芝復振律門。而南山未墜。開堂結制。著叢席之宏規。錫號賜衣。隆王臣之
【現代漢語翻譯】 現代漢語譯本 二世祖
諱紹隆。
臨濟宗第十二世平江虎邱祖嗣宗統（二年）。（公元1289年）
上堂說法：『凡是有所擴充套件，都落在當下。不擴充套件也不收縮，就會掉進坑裡。即使風吹不進，水潑不濕，仔細檢查將來，也無法自救。難道沒聽說過嗎？就像寒潭中的月影，靜夜裡的鐘聲，隨著敲擊而不會減少，觸碰波瀾也不會消散。但這仍然是生死輪迴的事情。』拿起拄杖畫了一下說：『劃斷古人多年的葛藤。』點頭石不覺拍手大笑。且說笑的是什麼？腦後長著反骨的人，不要與他交往。
長蘆了祖從溫州龍翔寺遷到徑山寺。
丙辰六年（公元1196年）。
臨濟宗第十二世虎邱祖圓寂。
五月八日乙亥，略感不適而圓寂。全身塔建在寺廟的西南角。
歷年表說：從開寶七年甲戌（公元974年）到紹興六年丙辰（公元1136年），共一百六十四年。兩株嫩桂，長久以來庇廕著垂昌。五葉花朵，正值秋天凝結果實。首山和汾州，以嚴厲冷峻保全了滹沱的法脈。梁山和太陽山，孤高峻峭而清澈了洞水的源頭。石霜的手段超越了各方，卻又不執著于任何事物。全心全意去做這件事的人，有子孫遍地的楊岐。投子以奇異的苗裔在佛界再次顯現，腳下承接他的人，有面帶煙霞的定照。（芙蓉楷被賜予錫號定照）五祖興起了白雲的家風，三佛達到了東山的法喜。丹霞拈出了空劫以前的自己，長蘆轉化了來去不滯留于功位。睡虎生風，葛藤被劃斷。其間永明凈土，延續了法眼宗清涼的法脈。雪竇和靈巖，振興了雲門宗匡扶真理的事業。螺溪中興了天臺宗的教義，寶云繼承了他。靈芝再次振興了律宗，南山律宗沒有衰落。開堂說法，制定了叢林的宏大規矩。賜予錫號和袈裟，尊崇了王臣的...
【English Translation】 English version Second Generation Ancestor
His given name was Shaolong.
He was the 12th generation of the Linji (Rinzai) school, from Huchiu Zushi of Pingjiang, succeeding Zongtong (2nd year of Zongtong reign). (1289 AD)
He ascended the high seat and said: 'All that is expanded falls into the present moment. Neither expanding nor contracting leads to falling into a pit. Even if wind cannot blow it and water cannot splash it, upon careful examination in the future, it cannot save itself. Have you not heard that it is like the moon's reflection in a cold pool, or the sound of a bell in a quiet night? It diminishes not when struck, and scatters not when touched by waves. Yet, it is still a matter of the shore of birth and death.' He raised his staff and drew a line, saying: 'Cutting off the ancient people's entanglements of many years.' Nodding Stone couldn't help but clap his hands and laugh loudly. Now, what was he laughing at? One with rebellious features should not be associated with.
Changlu Liao moved from Longxiang Temple in Wenzhou to Jingshan Temple.
6th year of Bingchen (1196 AD).
The 12th generation ancestor of the Linji school, Huchiu Zushi, passed away.
On the eighth day of the fifth month, Yihai, he passed away with a slight illness. His whole body was enshrined in a stupa in the southwest corner of the temple.
The chronological table says: From the 7th year of Kaibao, Jiaxu (974 AD), to the 6th year of Shaoxing, Bingchen (1136 AD), a total of one hundred and sixty-four years. Two tender osmanthus trees have long sheltered Chuichang. The five petals are now solidifying in the autumn. Shoushan and Fenzhou preserved the lineage of the Huotuo River with strict coldness. Liangshan and Taiyang are solitary and steep, clarifying the source of the Dongshui River. Shishuang's methods surpass all directions without being attached to anything. Those who wholeheartedly pursue this have Yangqi, whose descendants are everywhere. Touzi reappeared in the Buddhist realm with extraordinary seedlings, and those who support him are Dingzhao, with a face adorned with mist and clouds. (Furong Kai was granted the title Dingzhao). The Fifth Patriarch raised the family reputation of Baiyun, and the Three Buddhas attained the Dharma joy of Dongshan. Danxia picked up the self before the empty kalpa, and Changlu transformed coming and going without dwelling on merit. Sleeping Tiger generates wind, and entanglements are cut off. In between, Yongming Pure Land continued the pure and cool lineage of the Fayen school. Xuedou and Lingyan revitalized the cause of Yunmen school in supporting the truth. Luoxi revived the teachings of the Tiantai school, and Baoyun continued it. Lingzhi revived the Vinaya school again, and the Nanshan Vinaya school did not decline. Opening the hall and establishing rules set the grand rules of the monastic community. Bestowing titles and robes honored the king's ministers...
外護。楊李蘇黃。皆餐法味。江淮濂洛。盡仰禪風。宗門於焉極盛。法苑實以垂秋。此北宋之昌期。迄南渡之晚葉。時為升降。法有醇漓者也。
宗統編年卷之二十三 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之二十四
臨濟第十三世祖
諱曇華。字應庵。嗣虎邱。
高宗丁巳紹興七年。
臨濟第十三世歸宗祖嗣宗統(二十六年)。
祖住衢州明果禪師感杰來參。
住明果上堂曰。見聞覺知無障礙。聲香味觸常三昧。眼見如盲。口說如啞。蘇州人呆。常州人打野。大宋國里只有兩個僧。川僧浙僧。其他儘是子。淮南子。江西子。廣南子。福建子。豈不見道父慈子孝。道在其中矣。杰福州鄭氏子。其母夢廬山老僧入舍而生。自幼穎異過人。及壯剃髮進具。遍參知識。遂謁祖。孤硬難入。屢遭呵遣。
禪師袁覺住眉州象耳。
覺嗣昭覺祖。嘗語客曰。東坡云。我持此石歸。袖中有東海。山谷云。惠崇煙雨蘆雁。坐我瀟湘洞庭。欲喚扁舟歸去。傍人謂是丹青。此禪髓也。又曰。我敲禪床豎拂時。釋迦老子。孔夫子。都齊立在下風。
禪師宗杲住徑山能仁。
丞相張浚在蜀時。圓悟祖為言杲真得法髓。及造朝。遂以臨
【現代漢語翻譯】 現代漢語譯本 外護：楊、李、蘇、黃等人都信奉佛法。江淮、濂洛一帶，都仰慕禪宗的風尚。禪宗於是極度興盛，佛法也確實開始衰落。這是北宋昌盛時期，直到南宋末年。時運有興衰，佛法也有純正和混雜的時候。
《宗統編年》卷二十三
《宗統編年》卷二十四
臨濟宗第十三世祖
法號曇華，字應庵（含義未知），師承虎邱（含義未知）。
高宗丁巳紹興七年（1137年）。
臨濟宗第十三世歸宗祖嗣宗統（二十六年）。
應庵祖師住在衢州明果禪寺，感杰禪師前來參拜。
應庵祖師在明果禪寺上堂說法時說：『見聞覺知沒有障礙，聲香味觸常常處於三昧（Samadhi，正定）之中。眼見如同盲人，口說如同啞巴。蘇州人愚笨，常州人粗野。大宋國（960年-1279年）里只有兩個僧人，川僧和浙僧。其他的都是淮南人、江西人、廣南人、福建人。豈不見父慈子孝，道理就在其中了。』感杰禪師是福州鄭氏之子，他的母親夢見廬山的老僧進入家中而生下他。他從小就聰明過人，長大后剃度出家，四處參訪名師，於是拜見應庵祖師。因為他性格孤僻剛硬難以接近，屢次遭到應庵祖師的呵斥。
袁覺禪師住在眉州象耳山。
袁覺禪師師承昭覺祖師，曾經對客人說：『蘇東坡（蘇軾）說，『我拿著這塊石頭回去，衣袖中好像藏著東海。』黃山谷（黃庭堅）說，『惠崇的《煙雨蘆雁圖》，讓我好像坐在瀟湘洞庭湖邊。想要喚來小船歸去，旁邊的人卻說這是畫。』這就是禪的精髓啊。』又說：『我敲禪床、豎拂塵的時候，釋迦老子、孔夫子，都一起恭敬地站在下風。』
宗杲禪師住在徑山能仁寺。
丞相張浚在四川的時候，圓悟祖師對他說宗杲禪師真正得到了佛法的精髓。等到張浚回到朝廷，就向皇帝推薦了宗杲禪師。
【English Translation】 English version External Protection: Yang, Li, Su, and Huang all partook of the Dharma's flavor. The Jianghuai and Luo areas all admired the style of Chan. The Chan school thus flourished extremely, and the Dharma garden indeed began to decline. This was the prosperous period of the Northern Song Dynasty (960-1127), up to the late years of the Southern Song Dynasty (1127-1279). Times have their ups and downs, and the Dharma has its pure and mixed states.
Chronicle of the Lineage, Volume 23
Chronicle of the Lineage, Volume 24
The 13th Generation Ancestor of the Linji School
Named Tanhua, styled Ying'an (meaning unknown), a successor of Huqiu (meaning unknown).
In the seventh year of Shaoxing (1137) during the reign of Emperor Gaozong of the Song Dynasty.
The 13th Generation Guizong Ancestor of the Linji School, succeeding the lineage for 26 years.
Ancestor Ying'an resided at Mingguo Temple in Quzhou, and Chan Master Ganjie came to visit.
Ancestor Ying'an, while giving a Dharma talk at Mingguo Temple, said: 'Seeing, hearing, perceiving, and knowing are without obstruction; sounds, smells, tastes, and touch are constantly in Samadhi (正定). The eyes see as if blind, the mouth speaks as if mute. People from Suzhou are dull, people from Changzhou are boorish. Within the Great Song Dynasty (960-1279) there are only two kinds of monks: Sichuan monks and Zhejiang monks. The rest are all people from Huainan, Jiangxi, Guangnan, and Fujian. Haven't you seen that with kind fathers and filial sons, the Dao (道) is within it?' Ganjie was the son of the Zheng family of Fuzhou. His mother dreamed of an old monk from Mount Lu entering her home, and then he was born. From a young age, he was exceptionally intelligent. When he grew up, he shaved his head and received the precepts, visiting teachers everywhere. He then visited Ancestor Ying'an. Because he was solitary and unyielding, he was difficult to approach and was repeatedly scolded by Ancestor Ying'an.
Chan Master Yuanjue resided at Elephant Ear Mountain in Meizhou.
Chan Master Yuanjue, a successor of Ancestor Zhaojue, once said to a guest: 'Su Dongpo (Su Shi) said, 'I take this stone home, and it seems I have the Eastern Sea in my sleeve.' Huang Shangu (Huang Tingjian) said, 'Hui Chong's 'Misty Rain and Reed Geese' makes me feel like I am sitting by the Xiaoxiang and Dongting Lakes. I want to call a small boat to return, but the person next to me says it is a painting.' This is the essence of Chan.' He also said: 'When I strike the Chan bed and raise the whisk, Shakyamuni Buddha and Confucius all stand respectfully downwind.'
Chan Master Zonggao resided at Nengren Temple on Mount Jing.
When Prime Minister Zhang Jun was in Sichuan, Ancestor Yuanwu told him that Chan Master Zonggao had truly obtained the essence of the Dharma. When Zhang Jun returned to the court, he recommended Chan Master Zonggao to the emperor.
安徑山延之。七月二十一日入院。法席之盛。冠于東南。學者百舍重研。赴惟恐后。至無所容。乃建千僧閣居之。眾二萬指。
戊午八年。
己未九年。
祖住薦福。
庚申十年。
咸杰辭祖省覲。
一日祖問如何是正法眼。杰遽答曰破沙盆。祖頷之。未幾辭回省親。祖送以偈曰。大徹投機句。當陽廓頂門。相從今四載。徴詰洞無痕。雖未付缽袋。氣宇吞乾坤。卻把正法眼。喚作破沙盆。此行將省覲。切忌便垛根。吾有末後句。待歸要汝。
辛酉十一年。
徑山宗杲遷衡州。
杲住徑山。侍郎張九成。少卿馮楫等。一時名士大夫。俱問道座下。有神臂弓之語。當軸秦檜惡之。遂捃拾毀衣。遷衡州安置。
壬戌十二年。
癸亥十三年。
祖住林東。
甲子十四年。
長蘆了祖應詔開法皋亭崇先。
皇太后韋氏。壬戌八月歸自金。居慈寧宮。詔了祖開山皋亭崇先。太后垂簾聽法。
乙丑十五年。
禪師道行住衢州烏巨。
行參龍門遠悟旨。
禪師芙蓉支下成都大智齊璉寂。
璉晚居大智。林樾岑蔚。可以佚老。德臘益高。倦于應接。忽語主事僧。為我置一籃輿。吾將有所適。遲明趺坐。涉
【現代漢語翻譯】 現代漢語譯本： 安徑山延之（僧人法號）。七月二十一日到徑山寺就任主持。當時徑山寺的佛法興盛，在東南地區首屈一指。學佛之人從四面八方趕來，唯恐落後，以至於寺廟容納不下。於是建造了千僧閣來安置僧眾，僧人總數達到兩萬。
戊午八年（1138年）。
己未九年（1139年）。
祖師住在薦福寺。
庚申十年（1140年）。
咸杰向祖師辭行，要回家探望父母。
有一天，祖師問咸杰：『如何是正法眼？』咸杰立刻回答說：『破沙盆。』祖師點頭認可。不久，咸杰辭別祖師回家探親。祖師寫了一首偈（jì，佛經中的唱詞）送給他，說：『大徹大悟的投機之句，在當陽之處開闊頂門。我們師徒相處四年，對你的考問沒有留下任何痕跡。雖然沒有把衣缽傳給你，但你的氣宇卻能吞沒天地。竟然把正法眼，叫做破沙盆。這次你將回家探望父母，切記不要故步自封。我還有一句最後的話，等你回來再告訴你。』
辛酉十一年（1141年）。
徑山宗杲（zōng gǎo，僧人法號）被貶到衡州。
宗杲住在徑山寺時，侍郎張九成、少卿馮楫等當時的名士大夫，都來向他問道。社會上流傳著『神臂弓』的說法（指宗杲的言論很有力量）。當權的秦檜（qín huì，南宋奸臣）憎恨他，於是蒐集他的罪證，剝奪了他的僧衣，將他貶到衡州安置。
壬戌十二年（1142年）。
癸亥十三年（1143年）。
祖師住在林東。
甲子十四年（1144年）。
長蘆了祖（cháng lú liǎo zǔ，僧人法號）應詔在皋亭崇先寺開壇講法。
皇太后韋氏（wéi shì），在壬戌年（1142年）八月從金國返回，住在慈寧宮。下詔讓了祖在皋亭崇先寺開山講法。太后垂簾聽法。
乙丑十五年（1145年）。
禪師道行（dào xíng，僧人法號）住在衢州烏巨山。
道行禪師參拜龍門遠（lóng mén yuǎn，僧人法號），領悟了佛法宗旨。
芙蓉支派下的禪師成都大智齊璉（chéng dū dà zhì qí lián，僧人法號）圓寂。
齊璉晚年居住在大智寺，寺廟周圍樹木茂盛，環境幽靜，適合安度晚年。他的德行和僧臘（僧人受戒后的年齡）越來越高，但厭倦了應酬。忽然告訴主管僧人，為我準備一頂竹轎，我將要去一個地方。第二天早上，齊璉禪師跏趺（jiā fū，佛教坐禪姿勢）而坐，圓寂了。
English version: An, Abbot Yan of Jing Mountain (Yan Zhi, monk's dharma name), entered the monastery on the twenty-first day of the seventh month. The prosperity of the Dharma assembly at Jing Mountain was unparalleled in the Southeast. Scholars came from all directions, fearing to be left behind, to the point that the monastery could not accommodate them all. Therefore, the Thousand Monks Pavilion was built to house them, with the number of monks reaching twenty thousand.
Year eight, Wu-wu (1138).
Year nine, Ji-wei (1139).
The Patriarch resided at Jianfu Temple.
Year ten, Geng-shen (1140).
Xian Jie bid farewell to the Patriarch to visit his parents.
One day, the Patriarch asked Xian Jie, 'What is the Eye of the True Dharma?' Xian Jie immediately replied, 'A broken sand basin.' The Patriarch nodded in approval. Not long after, Xian Jie bid farewell to return home to visit his parents. The Patriarch sent him off with a verse, saying: 'A thoroughly enlightened, opportune phrase, opens the crown of the head in the present moment. We have been together for four years, and your understanding is without flaw. Although I have not yet passed on the robe and bowl, your spirit encompasses the universe. Yet you call the Eye of the True Dharma a broken sand basin. This journey is to visit your parents, be careful not to become entrenched. I have a final word, waiting for your return to tell you.'
Year eleven, Xin-you (1141).
Zong Gao (monk's dharma name) of Jing Mountain was exiled to Hengzhou.
When Zong Gao resided at Jing Mountain, Zhang Jiucheng, a vice-minister, Feng Ji, a junior secretary, and other famous scholars and officials of the time all came to him to inquire about the Dharma. There was a saying about the 'divine crossbow' (referring to the power of Zong Gao's words). Qin Hui (a treacherous official of the Southern Song Dynasty) hated him for it, so he collected evidence against him, stripped him of his monastic robes, and exiled him to Hengzhou.
Year twelve, Ren-xu (1142).
Year thirteen, Gui-hai (1143).
The Patriarch resided in Lindong.
Year fourteen, Jia-zi (1144).
Abbot Liao Zu of Changlu (monk's dharma name) was summoned to open the Dharma at Gaoting Chongxian Temple.
Empress Dowager Wei (Wei Shi), returned from Jin in the eighth month of Ren-xu year (1142) and resided in Cining Palace. She issued an edict for Liao Zu to establish the Dharma at Gaoting Chongxian Temple. The Empress Dowager listened to the Dharma behind a screen.
Year fifteen, Yi-chou (1145).
Chan Master Dao Xing (monk's dharma name) resided at Wuju Mountain in Quzhou.
Chan Master Dao Xing visited Longmen Yuan (monk's dharma name) and awakened to the essence of the Dharma.
Chan Master Chengdu Dazhi Qi Lian (monk's dharma name) of the Furong lineage passed away.
In his later years, Qi Lian resided at Dazhi Temple, where the surrounding trees were lush and the environment was serene, suitable for peaceful old age. His virtue and monastic age (age since ordination) increased, but he grew weary of social interactions. He suddenly told the managing monk to prepare a bamboo sedan chair for him, as he was going somewhere. The next morning, Chan Master Qi Lian sat in the lotus position (a Buddhist meditation posture) and passed away peacefully.
【English Translation】 English version: An, Abbot Yan of Jing Mountain (Yan Zhi, monk's dharma name), entered the monastery on the twenty-first day of the seventh month. The prosperity of the Dharma assembly at Jing Mountain was unparalleled in the Southeast. Scholars came from all directions, fearing to be left behind, to the point that the monastery could not accommodate them all. Therefore, the Thousand Monks Pavilion was built to house them, with the number of monks reaching twenty thousand.
Year eight, Wu-wu (1138).
Year nine, Ji-wei (1139).
The Patriarch resided at Jianfu Temple.
Year ten, Geng-shen (1140).
Xian Jie bid farewell to the Patriarch to visit his parents.
One day, the Patriarch asked Xian Jie, 'What is the Eye of the True Dharma?' Xian Jie immediately replied, 'A broken sand basin.' The Patriarch nodded in approval. Not long after, Xian Jie bid farewell to return home to visit his parents. The Patriarch sent him off with a verse, saying: 'A thoroughly enlightened, opportune phrase, opens the crown of the head in the present moment. We have been together for four years, and your understanding is without flaw. Although I have not yet passed on the robe and bowl, your spirit encompasses the universe. Yet you call the Eye of the True Dharma a broken sand basin. This journey is to visit your parents, be careful not to become entrenched. I have a final word, waiting for your return to tell you.'
Year eleven, Xin-you (1141).
Zong Gao (monk's dharma name) of Jing Mountain was exiled to Hengzhou.
When Zong Gao resided at Jing Mountain, Zhang Jiucheng, a vice-minister, Feng Ji, a junior secretary, and other famous scholars and officials of the time all came to him to inquire about the Dharma. There was a saying about the 'divine crossbow' (referring to the power of Zong Gao's words). Qin Hui (a treacherous official of the Southern Song Dynasty) hated him for it, so he collected evidence against him, stripped him of his monastic robes, and exiled him to Hengzhou.
Year twelve, Ren-xu (1142).
Year thirteen, Gui-hai (1143).
The Patriarch resided in Lindong.
Year fourteen, Jia-zi (1144).
Abbot Liao Zu of Changlu (monk's dharma name) was summoned to open the Dharma at Gaoting Chongxian Temple.
Empress Dowager Wei (Wei Shi), returned from Jin in the eighth month of Ren-xu year (1142) and resided in Cining Palace. She issued an edict for Liao Zu to establish the Dharma at Gaoting Chongxian Temple. The Empress Dowager listened to the Dharma behind a screen.
Year fifteen, Yi-chou (1145).
Chan Master Dao Xing (monk's dharma name) resided at Wuju Mountain in Quzhou.
Chan Master Dao Xing visited Longmen Yuan (monk's dharma name) and awakened to the essence of the Dharma.
Chan Master Chengdu Dazhi Qi Lian (monk's dharma name) of the Furong lineage passed away.
In his later years, Qi Lian resided at Dazhi Temple, where the surrounding trees were lush and the environment was serene, suitable for peaceful old age. His virtue and monastic age (age since ordination) increased, but he grew weary of social interactions. He suddenly told the managing monk to prepare a bamboo sedan chair for him, as he was going somewhere. The next morning, Chan Master Qi Lian sat in the lotus position (a Buddhist meditation posture) and passed away peacefully.
筆書偈。泊然而寂。火浴設利五色百餘粒。
禪師保寧下育王凈曇寂。
曇嗣保寧璣。一日上堂曰。本是深山臥白雲。偶然來此寄閑身。莫來問我禪兼道。我是吃飯屙屎人。夏辭眾書偈。收足而化。設利如霰。
丙寅十六年。
禪師龍門下溫州龍翔竹庵士圭寂。
圭次補江心。七月十八日。召法屬宗范付後事。沐浴聲鐘集眾。就座。泊然而逝。茶毗日。送者均獲設利。塔于鼓山。
丁卯十七年。
法師道永寂。
戊辰十八年。
禪師端裕住育王。
裕自得旨昭覺。遍住大剎。詔住徑山。賜號佛海。又移育王。
己巳十九年。
禪師法順住婺州廣教。
順依龍門遠。透明大法。初住白楊。后遷廣教。示眾曰。染緣易就。道業難成。不了目前。萬緣差別。祇見境風浩浩。凋殘功德之林。心火炎炎。燒盡菩提之樹。道念若同情念。成佛多時。為眾一似為己。彼此事辦。不見他非我是。自然上敬下恭。佛法時時見前。煩惱塵塵解脫。順律身清苦。寂后火浴設利無算。目睛齒舌數珠不壞。
禪師龍門下黃龍牧庵法忠寂。
忠幼習臺教。至龍門謁佛眼遠。因觀水磨旋轉。發明心要。后至廬山。枯坐樹中絕食。宣和間。湘潭大旱。禱
【現代漢語翻譯】 現代漢語譯本： 筆書偈。泊然而寂。火浴設利五色百餘粒。
禪師保寧下育王凈曇寂。
曇嗣保寧璣。一日上堂曰：『本是深山臥白雲，偶然來此寄閑身。莫來問我禪兼道，我是吃飯屙屎人。』夏辭眾書偈。收足而化。設利如霰。
丙寅十六年（1126年）。
禪師龍門下溫州龍翔竹庵士圭寂。
圭次補江心。七月十八日。召法屬宗范付後事。沐浴聲鐘集眾。就座。泊然而逝。茶毗日。送者均獲設利。塔于鼓山。
丁卯十七年（1127年）。
法師道永寂。
戊辰十八年（1128年）。
禪師端裕住育王。
裕自得旨昭覺。遍住大剎。詔住徑山。賜號佛海。又移育王。
己巳十九年（1129年）。
禪師法順住婺州廣教。
順依龍門遠。透明大法。初住白楊。后遷廣教。示眾曰：『染緣易就，道業難成。不了目前，萬緣差別。祇見境風浩浩，凋殘功德之林。心火炎炎，燒盡菩提之樹。道念若同情念，成佛多時。為眾一似為己，彼此事辦。不見他非我是，自然上敬下恭。佛法時時見前，煩惱塵塵解脫。』順律身清苦。寂后火浴設利無算。目睛齒舌數珠不壞。
禪師龍門下黃龍牧庵法忠寂。
忠幼習臺教。至龍門謁佛眼遠。因觀水磨旋轉。發明心要。后至廬山。枯坐樹中絕食。宣和間（1119-1125年）。湘潭大旱。禱
English version: Wrote a verse with his brush. He passed away peacefully. After cremation, more than a hundred relics (Śarīra) of five colors were found.
Chan Master Jingtan (Pure Stillness) of Yüwang Monastery, a disciple of Baoning, passed away.
Tan, a successor of Baoning Ji, once said in a Dharma talk: 'Originally, I was lying among the white clouds in the deep mountains, accidentally coming here to spend my leisure. Don't ask me about Chan (Zen) or the Dao (the Way); I am just a person who eats and shits.' In summer, he bid farewell to the assembly with a verse. He passed away in a seated posture. Relics (Śarīra) were like scattered hail.
Year Bingyin, the 16th year (1126).
Chan Master Zhuan Shigui (Bamboo Hermitage) of Longxiang Monastery in Wenzhou, a disciple of Longmen, passed away.
Gui then took over Jiangxin Monastery. On the 18th day of the seventh month, he summoned Zongfan to entrust him with the Dharma and to handle affairs after his death. After bathing, he gathered the assembly with the sound of the bell. He sat down and passed away peacefully. On the day of cremation, those who came to see him off all obtained relics (Śarīra). His stupa (tomb) was built at Gushan (Drum Mountain).
Year Dingmao, the 17th year (1127).
Dharma Master Daoyong passed away.
Year Wuchen, the 18th year (1128).
Chan Master Duanyu resided at Yüwang Monastery.
Yu, having attained the essence of the teachings at Zhaojue Monastery, resided in many large monasteries. He was summoned to reside at Jingshan Monastery and was bestowed the title 'Buddha Sea'. Later, he moved to Yüwang Monastery.
Year Jisi, the 19th year (1129).
Chan Master Fashun resided at Guangjiao Monastery in Wuzhou.
Shun relied on Longmen Yuan, understanding the great Dharma clearly. He first resided at Baiyang Monastery and later moved to Guangjiao Monastery. He instructed the assembly, saying: 'Affinity with defilements is easily achieved, while the path of practice is difficult to accomplish. If you do not understand what is before you, all kinds of differences arise. You only see the wind of circumstances blowing fiercely, withering the forest of merit. The fire of the mind blazes intensely, burning the tree of Bodhi (enlightenment). If the thought of the Dao (the Way) is like the thought of affection, one would have become a Buddha long ago. Treat the affairs of the assembly as if they were your own, and matters will be resolved for both. If you do not see others' faults and only see your own, naturally you will respect those above and be courteous to those below. The Buddha Dharma will always be present, and afflictions will be liberated from moment to moment.' Shun maintained a pure and austere life according to the precepts. After his death, countless relics (Śarīra) were found after cremation. His eyeballs, teeth, tongue, and rosary remained intact.
Chan Master Fachong (Dharma Loyalty) of Mu'an (Herdboy's Hut), a disciple of Huanglong, passed away.
From a young age, Zhong studied the Tiantai teachings. He visited Foyan Yuan (Buddha Eye Yuan) at Longmen and, upon observing the rotation of a water mill, he awakened to the essence of the mind. Later, he went to Mount Lu and sat in a tree without eating. During the Xuanhe period (1119-1125), there was a severe drought in Xiangtan. He prayed
【English Translation】 English version: Wrote a verse with his brush. He passed away peacefully. After cremation, more than a hundred relics (Śarīra) of five colors were found.
Chan Master Jingtan (Pure Stillness) of Yüwang Monastery, a disciple of Baoning, passed away.
Tan, a successor of Baoning Ji, once said in a Dharma talk: 'Originally, I was lying among the white clouds in the deep mountains, accidentally coming here to spend my leisure. Don't ask me about Chan (Zen) or the Dao (the Way); I am just a person who eats and shits.' In summer, he bid farewell to the assembly with a verse. He passed away in a seated posture. Relics (Śarīra) were like scattered hail.
Year Bingyin, the 16th year (1126).
Chan Master Zhuan Shigui (Bamboo Hermitage) of Longxiang Monastery in Wenzhou, a disciple of Longmen, passed away.
Gui then took over Jiangxin Monastery. On the 18th day of the seventh month, he summoned Zongfan to entrust him with the Dharma and to handle affairs after his death. After bathing, he gathered the assembly with the sound of the bell. He sat down and passed away peacefully. On the day of cremation, those who came to see him off all obtained relics (Śarīra). His stupa (tomb) was built at Gushan (Drum Mountain).
Year Dingmao, the 17th year (1127).
Dharma Master Daoyong passed away.
Year Wuchen, the 18th year (1128).
Chan Master Duanyu resided at Yüwang Monastery.
Yu, having attained the essence of the teachings at Zhaojue Monastery, resided in many large monasteries. He was summoned to reside at Jingshan Monastery and was bestowed the title 'Buddha Sea'. Later, he moved to Yüwang Monastery.
Year Jisi, the 19th year (1129).
Chan Master Fashun resided at Guangjiao Monastery in Wuzhou.
Shun relied on Longmen Yuan, understanding the great Dharma clearly. He first resided at Baiyang Monastery and later moved to Guangjiao Monastery. He instructed the assembly, saying: 'Affinity with defilements is easily achieved, while the path of practice is difficult to accomplish. If you do not understand what is before you, all kinds of differences arise. You only see the wind of circumstances blowing fiercely, withering the forest of merit. The fire of the mind blazes intensely, burning the tree of Bodhi (enlightenment). If the thought of the Dao (the Way) is like the thought of affection, one would have become a Buddha long ago. Treat the affairs of the assembly as if they were your own, and matters will be resolved for both. If you do not see others' faults and only see your own, naturally you will respect those above and be courteous to those below. The Buddha Dharma will always be present, and afflictions will be liberated from moment to moment.' Shun maintained a pure and austere life according to the precepts. After his death, countless relics (Śarīra) were found after cremation. His eyeballs, teeth, tongue, and rosary remained intact.
Chan Master Fachong (Dharma Loyalty) of Mu'an (Herdboy's Hut), a disciple of Huanglong, passed away.
From a young age, Zhong studied the Tiantai teachings. He visited Foyan Yuan (Buddha Eye Yuan) at Longmen and, upon observing the rotation of a water mill, he awakened to the essence of the mind. Later, he went to Mount Lu and sat in a tree without eating. During the Xuanhe period (1119-1125), there was a severe drought in Xiangtan. He prayed
而不應。忠躍入龍潭。呼曰。業畜當雨一尺。雨隨至。居南嶽。每跨虎出遊。儒釋望塵而拜。十一月望示寂。塔于香原洞。
祥符蔭曰。普庵肅頗著神異。乃發源于忠。嘗有問忠如何是佛。忠曰。莫向外邊覓。如何是心。曰莫向外邊尋。如何是道。曰莫向外邊討。如何是禪。曰莫向外邊傳。畢竟如何。曰靜處薩婆訶。定力冥證。性真顯發。有自來矣。
庚午二十年。
宗杲徙梅州。
杲遷衡凡十年。又徙梅州。梅瘴癘寂寞之地。衲子褁糧從之。雖死不悔。
辛未二十一年。
佛滅后二千一百年。
壬申二十二年。
癸酉二十三年。
曹洞第十世長蘆悟空祖示寂。
祖九坐道場。四膺丹詔。高宗宸翰贈答。有云。草深煙景重。林茂夕陽微。不雨花猶落。無風絮自飛。二月朔。忽呼首座曰。吾行矣。跏趺俄頃而逝。禪師月明杲同嗣丹霞。方作務。聞之。亦呵呵倚樹而寂。謚悟空。塔桐華塢。
存考 長蘆法嗣一十三人。
(天童宗玨 長蘆妙覺 龜山義初 保寧興譽 北山法通 壽山德初 龍翔道暉 上藍祖卿 能仁崇壽 幽巖子詠 長蘆慧悟 神光道新 雪竇鑒五人見錄 八人無錄)。
曹洞第十一世祖
諱宗玨。久依長蘆。
【現代漢語翻譯】 現代漢語譯本 不應該這樣做。忠（人名）跳入龍潭。呼喊道：『作孽的畜生，應當下雨一尺。』雨隨即降下。他住在南嶽，每次騎虎外出遊玩，儒生和僧人都望塵而拜。十一月十五日圓寂，塔建在香原洞。
祥符蔭（人名）說：『普庵肅（人名）頗有神異之處，乃是發源于忠（人名）。』曾經有人問忠（人名）什麼是佛，忠（人名）說：『不要向外邊尋找。』問什麼是心，答：『不要向外邊尋覓。』問什麼是道，答：『不要向外邊討取。』問什麼是禪，答：『不要向外邊傳授。』問究竟如何，答：『靜處薩婆訶（梵語，意為一切成就）。』定力在冥冥之中得到驗證，本性真實顯發，自有其來由。
庚午二十年（1150年）。
宗杲（人名）遷往梅州。
宗杲（人名）在衡州住了十年，又遷往梅州。梅州是瘴氣橫行、寂寞荒涼的地方，僧人們裹著糧食跟隨他，即使死去也不後悔。
辛未二十一年（1151年）。
佛滅后二千一百年。
壬申二十二年（1152年）。
癸酉二十三年（1153年）。
曹洞宗第十世長蘆悟空祖（人名）圓寂。
悟空祖（人名）九次坐道場，四次接受皇帝的詔令。高宗（皇帝名）親自書寫贈答，其中有：『草深煙景重，林茂夕陽微。不雨花猶落，無風絮自飛。』二月初一，忽然呼喚首座說：『我要走了。』結跏趺坐一會兒就去世了。禪師月明杲（人名）一同繼承了丹霞（地名）的法脈，當時正在作務，聽到這個訊息，也呵呵一笑，倚樹而圓寂。謚號悟空，塔建在桐華塢。
存考：長蘆（地名）的法嗣有十三人。
（天童宗玨（人名）、長蘆妙覺（人名）、龜山義初（人名）、保寧興譽（人名）、北山法通（人名）、壽山德初（人名）、龍翔道暉（人名）、上藍祖卿（人名）、能仁崇壽（人名）、幽巖子詠（人名）、長蘆慧悟（人名）、神光道新（人名）、雪竇鑒（人名），五人已見記錄，八人沒有記錄）。
曹洞宗第十一世祖
法諱宗玨（人名），長期依止長蘆（地名）。
【English Translation】 English version It should not be done. Zhong (person's name) jumped into the Dragon Pool. He shouted, 'You sinful beast, you should rain one foot.' The rain then fell. He lived in Nanyue, and every time he rode a tiger out for a stroll, Confucian scholars and monks would worship him from afar. He passed away on the fifteenth day of the eleventh month, and his pagoda was built in Xiangyuan Cave.
Xiangfu Yin (person's name) said, 'Puan Su (person's name) was quite miraculous, and it originated from Zhong (person's name).' Someone once asked Zhong (person's name) what is Buddha, and Zhong (person's name) said, 'Do not seek outside.' Asked what is mind, he replied, 'Do not search outside.' Asked what is the Dao, he replied, 'Do not ask for it outside.' Asked what is Chan, he replied, 'Do not transmit it outside.' Asked what is it ultimately, he replied, 'Quiet place, Svaha (Sanskrit, meaning all accomplishments).' The power of Samadhi is verified in the unseen, and the true nature is revealed, it has its origin.
The 20th year of Gengwu (1150 AD).
Zonggao (person's name) moved to Meizhou.
Zonggao (person's name) lived in Hengzhou for ten years and then moved to Meizhou. Meizhou was a place of miasma and desolation, and the monks followed him with their provisions, not regretting even death.
The 21st year of Xinwei (1151 AD).
Two thousand one hundred years after the Buddha's Parinirvana.
The 22nd year of Renshen (1152 AD).
The 23rd year of Guiyou (1153 AD).
The tenth generation of the Caodong sect, Abbot Wukong of Changlu (person's name), passed away.
Abbot Wukong (person's name) sat in the Dharma hall nine times and received imperial edicts four times. Emperor Gaozong (emperor's name) personally wrote responses, including: 'The grass is deep, and the smoke scene is heavy; the forest is lush, and the setting sun is faint. Flowers still fall without rain, and catkins fly without wind.' On the first day of the second month, he suddenly called the head monk and said, 'I am leaving.' He sat in the lotus position for a moment and passed away. Chan Master Yueming Gao (person's name) jointly inherited the Dharma lineage of Danxia (place name). At that time, he was working and, upon hearing the news, smiled and leaned against a tree and passed away. He was posthumously named Wukong, and his pagoda was built in Tonghua Wu.
Record of investigation: There were thirteen Dharma heirs of Changlu (place name).
(Tiantong Zongjue (person's name), Changlu Miaojue (person's name), Guishan Yichu (person's name), Baoning Xingyu (person's name), Beishan Fatong (person's name), Shoushan Dechu (person's name), Longxiang Daohui (person's name), Shanglan Zuqing (person's name), Nengren Chongshou (person's name), Youyan Ziyong (person's name), Changlu Huiwu (person's name), Shenguang Daoxin (person's name), Xuedou Jian (person's name), five people are recorded, and eight people are not recorded).
The eleventh generation patriarch of the Caodong sect
His Dharma name was Zongjue (person's name), and he long relied on Changlu (place name).
嗣法。
甲戌二十四年。
曹洞第十一世天童祖嗣宗統(十四年)。
上堂曰。劫前運步。世外橫身。妙契不可以意到。真證不可以言傳。直得虛靜斂氛。白雲向寒巖而斷。靈光破暗。明月隨夜船而來。正恁么時。作么生履踐。偏正不曾離本位。縱橫那涉語因緣。
祖住歸宗。
上堂曰。參禪人切忌錯用心。悟明見性是錯用心。看經講教是錯用心。行住坐臥是錯用心。吃粥吃飯是錯用心。屙屎撒尿是錯用心。一動一靜一往一來是錯用心。更有一處錯用心。歸宗不敢與諸人說破。何故。一字入公門。九牛車不出。時杲在梅陽。見祖歸宗垂示語。極口稱歎。以偈寄曰。坐斷金輪第一峰。千妖百怪盡潛蹤。年來又得真訊息。報道楊歧正脈通。先是瞎堂遠。住衢州定業。有傳其語至者。杲駭曰。老師暮年有子如是耶。因寓書通誠。並寄贈圓悟祖所付法衣。
祥符蔭曰。退翁儲和尚行三峰之道于天臺能仁。時雪竇雲和尚在景星。以天童悟和尚所服伽黎致之。儲復書引妙喜歸宗話。噫。虛衷雅韻。藹然可想。古道照人。可稱法門盛德事也。
乙亥二十五年。
禪師曉瑩集蘿湖野錄(嗣大慧杲)。
宗杲詔自便。
丙子二十六年。
禪師道顏住圓通。
【現代漢語翻譯】 嗣法。
甲戌二十四年（1154年）。
曹洞宗第十一世天童祖師嗣宗統禪師(住持十四年)。
上堂說法：『劫前邁步，世外立身。精妙的領悟無法通過意念達到，真實的證悟無法通過言語傳達。唯有達到虛空寂靜，才能收斂塵囂，白雲才會向寒冷的巖石斷絕處飄去；靈光才能破除黑暗，明月才會伴隨夜間的船隻而來。正在這個時候，如何踐行呢？偏與正不曾離開根本的位置，縱與橫哪裡涉及語言的因緣？』
祖師住持歸宗寺。
上堂說法：『參禪的人切忌用錯心。悟明見性是錯用心，看經講教是錯用心，行住坐臥是錯用心，吃粥吃飯是錯用心，拉屎撒尿是錯用心，一動一靜一往一來是錯用心。』還有一處錯用心，歸宗不敢與諸位說破。為什麼呢？『一字進入公門，九頭牛也拉不出來。』當時，時杲在梅陽，見到歸宗祖師的開示語，極力稱讚，用偈語寄去說：『坐斷金輪第一峰，千妖百怪盡潛蹤。年來又得真訊息，報道楊歧正脈通。』先前是瞎堂遠禪師，住持衢州定業寺，有人傳達這些話給他，時杲驚訝地說：『老師晚年有這樣的弟子啊！』於是寫信溝通誠意，並寄贈圓悟祖師所付的法衣。
祥符蔭禪師說：退翁儲和尚在天臺能仁寺修行三峰禪師的道法。當時雪竇雲和尚在景星寺，將天童悟和尚所穿的袈裟送給他。儲和尚回信引用妙喜和尚關於歸宗祖師的話。唉！虛懷若谷，高雅有韻致，令人心生嚮往。古道照人，可以稱得上是佛門盛大的美德之事啊。
乙亥二十五年（1155年）。
禪師曉瑩輯錄《蘿湖野錄》（繼承大慧杲禪師的法脈）。
宗杲禪師被詔令自行方便行事。
丙子二十六年（1156年）。
禪師道顏住持圓通寺。
【English Translation】 Succession to the Dharma.
The 24th year of Jiaxu (1154 AD).
The 11th generation of the Caodong (Soto Zen) lineage, Zen Master Zongtong of Tiantong Monastery (14th year of his abbacy).
He ascended the Dharma hall and said: 'Stepping before the kalpa (aeon), standing upright beyond the world. Subtle accord cannot be reached by intention, true realization cannot be conveyed by words. Only by attaining emptiness and stillness can one gather in the atmosphere, and white clouds will drift towards the cold cliffs and be cut off; spiritual light can break through the darkness, and the bright moon will come with the night boats. At just such a time, how should one practice? The relative and the absolute have never left their fundamental positions; the vertical and the horizontal do not involve the causes and conditions of language.'
The Patriarch resided at Guizong Monastery.
He ascended the Dharma hall and said: 'Those who practice Chan (Zen) must avoid using the mind wrongly. To awaken and see one's nature is to use the mind wrongly; to read scriptures and teach is to use the mind wrongly; to walk, stand, sit, and lie down is to use the mind wrongly; to eat congee and rice is to use the mind wrongly; to defecate and urinate is to use the mind wrongly; every movement and stillness, every coming and going is to use the mind wrongly.' There is one more place where the mind is used wrongly, but Guizong dares not reveal it to everyone. Why? 'Once a word enters the public gate, nine oxen cannot pull it out.' At that time, Shi Gao was in Meiyang and, upon seeing the instructive words of Zen Master Guizong, praised them highly and sent a verse saying: 'Sitting firmly on the first peak of the golden wheel, a thousand demons and strange creatures hide their tracks. This year, I have again obtained true news, reporting that the true lineage of Yangqi is flowing through.' Previously, it was Zen Master Xiatang Yuan who resided at Dingye Monastery in Quzhou. Someone transmitted these words to him, and Shi Gao exclaimed in surprise: 'The teacher has such a disciple in his later years!' Thereupon, he wrote a letter to communicate his sincerity and sent the Dharma robe that Zen Master Yuanwu had bestowed.
Zen Master Xiangfu Yin said: 'Monk Tuiweng Chu practiced the Way of the Three Peaks at Nengren Monastery on Mount Tiantai. At that time, Monk Xuedou Yun was at Jingxing Monastery and sent him the kasaya (袈裟, robe) that Zen Master Tiantong Wu had worn. Monk Chu replied with a letter quoting Zen Master Miaoxi's words about Zen Master Guizong. Alas! A humble heart and elegant demeanor, inspiring admiration. The ancient Way illuminates people; it can be called a magnificent and virtuous event in the Dharma gate.'
The 25th year of Yihai (1155 AD).
Zen Master Xiaoying compiled the 'Lohu Yelu' (inheriting the Dharma lineage of Zen Master Dahui Gao).
Zen Master Zonggao was ordered to act according to his own convenience.
The 26th year of Bingzi (1156 AD).
Zen Master Daoyan resided at Yuantong Monastery.
顏號卍庵。久參圓悟祖有省。洎祖還蜀。囑令依杲。仍以書致曰。顏川彩繪已畢。但欠點睛耳。他日未可量也。杲居雲門及洋嶼。顏皆在焉。朝夕質疑。方大悟。丙子杲過九江。守請住圓通。三辭不獲。因舉顏補其處。
宗杲復僧服詔住育王。
詔杲住阿育王山。十一月杲至明州開堂說法。裹糧問道者。萬二千指。百廢具舉。冠於今昔。
丁丑二十七年。
禪師丹霞支下天童宏智正覺寂。
覺住天童。創辟一新。九月辭眾。十月八日。沐浴更衣。端坐作書。遺育王杲。請主後事。書偈擲筆而逝。
禪師長蘆下平江靈巖佛海智訥寂。
訥前後凡五住靈巖。更二十餘年。尚書孫覿題其丈室。曰五至堂。每見訥所為。輒嘆曰。才智不下澄觀也。異跡炳著。覿銘其塔。
禪師靈隱下徑山藏叟善珍寂。
珍謁妙峰善於靈隱。入室悟旨。出世光孝。遷承天雪峰。詔移育王徑山。
戊寅二十八年。
祖自蔣山徙天童。
育王宗杲詔復移徑山。
杲再住徑山。道俗歆慕。如見其所親。普安郡王時在建邸。遣使入山請法。親書妙喜庵。及制真贊賜之。
己卯二十九年。
庚辰三十年。
辛巳三十一年。
杲退居明月堂。
【現代漢語翻譯】 現代漢語譯本 顏號卍庵（法號）。很久以前參拜圓悟祖（禪師名號）而有所領悟。等到圓悟祖返回四川，囑咐他依從宗杲（禪師名號）。仍然用書信告知說：『顏川的彩繪已經完畢，只是缺少點睛之筆罷了，他日成就不可限量。』宗杲居住在雲門山和洋嶼山時，顏都在那裡，早晚請教質疑，才大徹大悟。丙子年（1156年），宗杲經過九江，太守請求他住在圓通寺，宗杲三次推辭沒有答應，於是推薦顏來代替他的位置。
宗杲恢復僧人身份，接受詔令住持育王寺。
朝廷下詔讓宗杲住持阿育王山。十一月，宗杲到達明州開堂說法，帶著乾糧來問道的人，多達一萬二千人。各種荒廢的事業都重新興辦起來，超過了以往任何時候。
丁丑二十七年（1157年）。
禪師丹霞支派下的天童宏智正覺（禪師名號）圓寂。
正覺住持天童寺，開創革新。九月向大眾告別，十月八日，沐浴更衣，端坐寫信，遺囑育王寺的宗杲，請他主持後事。寫完偈語，扔掉筆就圓寂了。
禪師長蘆支派下的平江靈巖佛海智訥（禪師名號）圓寂。
智訥前後共五次住持靈巖寺，歷經二十多年。尚書孫覿（人名）題寫他的丈室為『五至堂』。每次看到智訥的所作所為，總是感嘆說：『他的才智不在澄觀（法號）之下啊。』奇異的事蹟顯著，孫覿為他的塔撰寫銘文。
禪師靈隱支派下的徑山藏叟善珍（禪師名號）圓寂。
善珍在靈隱寺拜見妙峰善（禪師名號），入室領悟禪旨，出世后住持光孝寺，后遷至承天雪峰寺，奉詔移住育王徑山寺。
戊寅二十八年（1158年）。
宗杲從蔣山遷到天童寺。
育王寺的宗杲奉詔再次移住徑山寺。
宗杲再次住持徑山寺，僧俗仰慕，如同見到親人。普安郡王當時在建邸，派遣使者入山請教佛法，親自書寫『妙喜庵』，並製作畫像贊賜給他。
己卯二十九年（1159年）。
庚辰三十年（1160年）。
辛巳三十一年（1161年）。
宗杲退居明月堂。
【English Translation】 English version Yan, with the monastic name Wan'an (Dharma name), had long studied with Yuanwu Zu (Zen master's name) and gained insight. When Zu returned to Sichuan, he instructed Yan to follow Zonggao (Zen master's name), sending a letter saying, 'The paintings of Yan's River are complete, only lacking the finishing touch. His future achievements are immeasurable.' When Zonggao resided at Yunmen Mountain and Yangyu Mountain, Yan was always there, questioning and seeking clarification day and night, until he achieved great enlightenment. In the year Bingzi (1156), when Zonggao passed through Jiujiang, the governor requested him to reside at Yuantong Temple, which Zonggao declined three times, and then recommended Yan to take his place.
Zonggao resumed his monastic status and accepted the imperial decree to reside at Yuwang Temple.
The imperial decree ordered Zonggao to reside at Mount Ayuwang. In November, Zonggao arrived in Mingzhou to give Dharma talks. Those who came to inquire about the Dharma, carrying their own provisions, numbered as many as twelve thousand. All the abandoned undertakings were revived, surpassing anything in the past.
Dingchou, the twenty-seventh year (1157).
Zen Master Tiantong Hongzhi Zhengjue (Zen master's name) of the Danxia lineage passed away.
Zhengjue resided at Tiantong Temple, initiating innovations. In September, he bid farewell to the assembly. On October 8th, he bathed and changed his clothes, sat upright and wrote a letter, entrusting Zonggao of Yuwang Temple to take charge of affairs after his passing. After writing the verse, he threw down his pen and passed away.
Zen Master Changlu Fohai Zhine (Zen master's name) of the Pingjiang Lingyan lineage passed away.
Zhine resided at Lingyan Temple five times, spanning more than twenty years. The Minister Sun Di (person's name) inscribed his abbot's room as 'Hall of Five Visits'. Every time he saw Zhine's actions, he would exclaim, 'His talent and wisdom are no less than that of Chengguan (Dharma name)!' Extraordinary deeds were evident, and Sun Di wrote an inscription for his pagoda.
Zen Master Jingshan Zangsou Shanzhen (Zen master's name) of the Lingyin lineage passed away.
Shanzhen visited Miaofeng Shan (Zen master's name) at Lingyin Temple, entered the room and understood the essence of Zen, and after entering the world, he resided at Guangxiao Temple, later moving to Chengtian Xuefeng Temple, and was ordered to move to Yuwang Jingshan Temple.
Wuyin, the twenty-eighth year (1158).
Zonggao moved from Jiangshan to Tiantong Temple.
Zonggao of Yuwang Temple was ordered to move to Jingshan Temple again.
Zonggao resided at Jingshan Temple again, and both monks and laypeople admired him as if seeing a close relative. Prince Puan was then residing in Jian's residence, and sent messengers into the mountain to request the Dharma, personally writing 'Miaoxi Hermitage' and creating a portrait eulogy to bestow upon him.
Jimao, the twenty-ninth year (1159).
Gengchen, the thirtieth year (1160).
Xin Si, the thirty-first year (1161).
Zonggao retired to Mingyue Hall.
禪師印肅住南泉。
肅號普庵。宜春余氏子。嗣牧庵忠。因閱華嚴合論。至達本情忘。知心體合。豁然遍體汗流。曰我今親契華嚴法界矣。自此弘誓。開化人天。
居士龍舒王日休述凈土文。
日休字虛中。為國學進士。端靜簡潔。博通群書。訓傳六經諸子數十萬言。一旦捐之曰。是皆業習。非究竟法。吾其為西方之歸。自是一意念佛。年六十。蔬茹布衣。重趼千里。以是教人。風雨寒暑弗皇恤。閑居日課千拜。夜分乃寢。面目奕奕有光。見者知為有道之士。紹興辛巳。述凈土文十卷刊行於世。刊時舍利流於板。
壬午三十二年。
孝宗。
孝宗癸未隆興元年。
臨濟第十三世歸宗祖示寂。
祖住天童。遠近奔湊。時宗杲住徑山。叔侄相望。往來憧憧。必至二大士之門。六月十三日。臨終。或以辭世偈為請。祖曰。吾嘗笑諸方所為。而自為之耶。區處院事。纖毫不遺。奄然趺坐而化。祖于普說小參問答勘辨之屬。皆從容暇豫。曲盡善巧。而室中機辯。操縱殺活。尤號明妙。飽參宿學。一近椎拂。亦汗下心死。嘗領徒典剎者。俱晦匿名跡。以得寓巾缽為幸。至於行業高潔。每當住持。雖料理建置。小物細故。動為無窮計。而纖毫不可意。即飄然徑去。莫能回奪。
【現代漢語翻譯】 現代漢語譯本：禪師印肅（Yin Su）住在南泉。
印肅，號普庵（Pu An），是宜春余氏之子，繼承了牧庵忠（Mu An Zhong）的衣缽。他閱讀《華嚴合論》時，讀到『達本情忘，知心體合』，忽然感到全身汗流浹背，說：『我現在親身契入了華嚴法界了！』從此立下宏大的誓願，開化人天。
居士龍舒王日休（Longshu Wang Rixiu）撰述了凈土文。
日休，字虛中（Xuzhong），是國學進士。他為人端莊安靜，博覽群書，訓釋傳授六經諸子數十萬字。有一天，他把這些都拋棄了，說：『這些都是業習，不是究竟之法。我應該歸向西方極樂世界。』從此一心念佛，年六十歲時，吃素穿布衣，腳底磨出厚繭，不遠千里，以此教導他人，不顧風雨寒暑。閑居時每天拜佛千次，深夜才睡覺。面容煥發光彩，見到他的人都知道他是有道之士。紹興辛巳年（1161年），他撰述的《凈土文》十卷刊行於世，刊印時舍利流到木板上。
壬午三十二年（1162年）。
孝宗（Xiaozong）。
孝宗癸未隆興元年（1163年）。
臨濟宗第十三世歸宗祖（Guizong Zu）圓寂。
歸宗祖住在天童寺，遠近的人都來歸附。當時宗杲（Zong Gao）住在徑山寺，叔侄二人遙相呼應，往來絡繹不絕，人們必定要到這兩位大士的門下。六月十三日，臨終時，有人請他留下辭世偈，歸宗祖說：『我曾經嘲笑各方所為，難道自己也要這樣做嗎？』他安排好寺院事務，細微之處都不遺漏，安然地跏趺坐化。歸宗祖在普說、小參、問答、勘辨等方面，都從容不迫，竭盡善巧方便。而他在室內機鋒辯論，操縱殺活的手段，尤其被稱讚為精妙。飽參的老學究，只要靠近他的棒喝，也會嚇得汗流浹背，心驚膽戰。曾經帶領徒弟管理寺院的人，都隱姓埋名，只求能寄身於寺院就算幸運了。至於他的行業高潔，每當主持寺院時，即使是料理建設，小物件等細微的事情，都為長遠打算，但只要有一點不合心意，就飄然離去，沒有人能挽留。
【English Translation】 English version: Chan Master Yin Su resided at Nanquan.
Su, styled Pu An, was a native of the Yu family of Yichun. He inherited the mantle of Mu An Zhong. While reading the 'Huayan Helun' (Commentary on the Avatamsaka Sutra), upon reaching the passage 'Attaining the fundamental nature, forgetting emotions, knowing the mind and body unite,' he suddenly felt sweat pouring down his entire body and exclaimed, 'I have now personally entered the Huayan Dharma Realm!' From then on, he made a grand vow to enlighten humans and devas.
Layman Longshu Wang Rixiu composed writings on Pure Land.
Rixiu, styled Xuzhong, was a Jinshi (successful candidate in the highest imperial examinations) of the National Academy. He was dignified and quiet, widely read in various books, and lectured on the Six Classics and various philosophers, amounting to hundreds of thousands of words. One day, he abandoned all of these, saying, 'These are all karmic habits, not the ultimate Dharma. I should return to the Western Pure Land.' From then on, he single-mindedly recited the Buddha's name. At the age of sixty, he ate vegetarian food, wore cloth garments, and traveled thousands of miles with calloused feet, using this to teach others, regardless of wind, rain, cold, or heat. In his leisure time, he prostrated a thousand times a day and only slept late at night. His face was radiant, and those who saw him knew he was a man of the Tao. In the Xin Si year of Shaoxing (1161), he composed ten volumes of 'Pure Land Writings,' which were published. During the printing, sarira (relics) flowed onto the printing blocks.
The thirty-second year of Ren Wu (1162).
Emperor Xiaozong.
The first year of Longxing, Gui Wei year of Xiaozong (1163).
The thirteenth generation of the Linji (Rinzai) lineage, Guizong Zu, passed away.
Guizong Zu resided at Tiantong Temple, and people from far and near flocked to him. At that time, Zong Gao resided at Jingshan Temple, and the uncle and nephew corresponded with each other, with people constantly coming and going, inevitably visiting the doors of these two great masters. On the thirteenth day of the sixth month, as he was dying, someone asked him to leave a verse of farewell. Guizong Zu said, 'I used to laugh at what others did, am I going to do the same myself?' He arranged the affairs of the monastery, leaving nothing out, and then sat in full lotus posture and passed away. Guizong Zu was always composed and skillful in his general sermons, small gatherings, questions and answers, and examinations. His skillful and lively debates in his room were especially praised as brilliant. Even seasoned scholars who had studied for a long time would sweat and be terrified at his staff and shouts. Those who had led disciples and managed monasteries all hid their names and traces, considering themselves fortunate to be able to find lodging in a temple. As for his noble conduct, whenever he was the abbot, even when managing construction and small matters, he always planned for the long term, but if anything was not to his liking, he would leave without hesitation, and no one could stop him.
嘗自言。衲僧家著草鞋住院。何至如蚖蛇戀窟。勉勵徒眾。不許放逸。事事必身率之。其將示寂也。猶掛牌入室。至夜分。他日多類此。塔全身於天童。
臨濟第十四世祖
諱咸杰。福州鄭氏子。嗣歸宗華祖法。
臨濟第十四世常州華藏祖嗣宗統(三十二年)。
徑山宗杲詔號大慧禪師。
禪師昭覺支下徑山明月堂大慧普覺宗杲寂。
杲以老退居明月堂。詔以明月堂為妙喜庵。八月十日親書遺奏封畢。侍僧請留偈。杲勵聲曰。無偈便死不得也。索筆大書曰。生也只恁么。死也只恁么。有偈與無偈。是什麼熱大。投筆而逝。上聞嘆惜。謚普覺。塔于本山曰寶光。
晉陵尤煜嘗題大慧語錄曰。大慧說法。縱橫踔厲。如孫吳之用兵。而廣闊宏深。不可涯涘。如大海水。魚龍飲者。莫不取足。今舉平昔聞見二則。朱文公少年不樂讀時文。因聽一尊宿說禪。直指本心。遂悟昭昭靈靈一著。十八歲時。從劉屏山。屏山意其必留心舉業。暨搜其篋。只大慧語錄一帙爾。次年登科。故公平生深知禪學骨髓。透脫關鍵。此上根利器。於此取足者也。煜蚤得於潘子善丈云爾。因取語錄讀之。至老不放釋手。往在舂陵。永嘉徐棘卿瑄。亦貶是邦。未幾忽遷象臺。憂愁涕泣。煜授以所攜本。徐卿亟
【現代漢語翻譯】 現代漢語譯本：他曾經這樣說：『出家僧人穿著草鞋住在寺院裡，怎麼會像蠑螈和蛇一樣迷戀自己的洞穴呢？』他勉勵徒弟們，不允許他們放縱懈怠，事事都親自示範。在他將要圓寂的時候，仍然掛牌進入禪房。直到深夜，之後很多天都是這樣。他的全身舍利塔建在天童寺。
臨濟宗第十四世祖師
法名咸杰，是福州鄭家的兒子，繼承了歸宗華祖的法脈。
臨濟宗第十四世常州華藏祖嗣宗統（公元1162年-公元1193年）。
徑山宗杲被皇帝下詔賜號為大慧禪師。
禪師昭覺寺分支下的徑山明月堂大慧普覺宗杲圓寂。
宗杲年老後退居到明月堂。皇帝下詔將明月堂改為妙喜庵。八月十日，他親自寫好遺奏並封好。侍奉的僧人請求他留下偈語。宗杲大聲說：『沒有偈語就不能死啊！』於是拿起筆寫道：『生也只是這樣，死也只是這樣，有偈語和沒有偈語，有什麼大不了的？』寫完后扔掉筆就去世了。皇帝聽聞后嘆息惋惜，賜謚號為普覺。塔建在本山，名為寶光塔。
晉陵人尤煜曾經在大慧語錄上題寫道：『大慧說法，縱橫跳躍，如同孫武、吳起的用兵，而且廣闊宏大深遠，不可測量，如同大海水一樣，魚龍飲用的人，沒有誰不感到滿足。』現在舉兩個我平時聽聞見到的例子。朱熹年輕的時候不喜歡讀科舉文章，因為聽一位尊宿講禪，直指本心，於是領悟了昭昭靈靈的道理。十八歲的時候，跟隨劉屏山學習，屏山認為他一定會專心於科舉事業。等到搜查他的書箱，只有大慧語錄一套而已。第二年就考中了進士。所以朱熹平生深知禪學的精髓，通透關鍵。這是上等根器的人，能夠從中獲得滿足。尤煜早年從潘子善那裡聽說了這件事。因此拿來語錄閱讀，直到老都不肯放下。過去在舂陵的時候，永嘉徐棘卿瑄也被貶到這個地方。沒過多久忽然被調到象臺，憂愁哭泣。尤煜就把自己攜帶的語錄送給了他，徐卿急忙...
【English Translation】 English version: He often said to himself, 'How can a mendicant monk, wearing straw sandals and residing in a monastery, be as attached to his dwelling as a newt or a snake is to its burrow?' He encouraged his disciples, forbidding them from being lax or indulgent, and personally led by example in everything. When he was about to pass away, he still hung the sign and entered the meditation room. This continued until late at night, and was repeated many times in the following days. His complete body stupa was built at Tiantong Temple.
The 14th Generation Ancestor of the Linji School
His ordained name was Xianjie, son of the Zheng family of Fuzhou. He inherited the Dharma lineage of Huazu of Guizong.
The 14th Generation of the Linji School, Changzhou Huazang Zusi Zongtong (1162-1193 AD).
Jingshan Zonggao was given the honorary title of Dahui Zen Master by imperial decree.
Zen Master Zonggao of Dahui Pujue of the Mingyuel Tang at Jingshan, a branch of Zhaojue Temple, passed away.
Zonggao retired to Mingyue Tang in his old age. The emperor decreed that Mingyue Tang be renamed Miaoxi Hermitage. On the tenth day of the eighth month, he personally wrote his memorial to the throne and sealed it. The attending monks requested him to leave a verse. Zonggao said loudly, 'I cannot die without a verse!' He picked up a brush and wrote in large characters: 'Birth is just like this, death is just like this. What's the big deal whether there is a verse or not?' He threw down the brush and passed away. The emperor heard of this and sighed with regret, bestowing upon him the posthumous title of Pujue. His stupa, named Baoguang, was built on the same mountain.
You Yu of Jinling once inscribed on the Dahui's Recorded Sayings: 'Dahui's Dharma talks are dynamic and vigorous, like the military tactics of Sun Wu and Wu Qi, and are vast, expansive, and profound, immeasurable like the ocean. Those who drink from it, whether fish or dragons, are all satisfied.' Now, I will cite two examples that I have personally heard and seen. When Zhu Xi was young, he did not enjoy reading examination essays. Because he listened to a venerable monk speak about Zen, directly pointing to the original mind, he then realized the principle of clear and bright awareness. At the age of eighteen, he studied with Liu Pingshan, who assumed that he would focus on his studies for the imperial examinations. However, when his book chest was searched, there was only a copy of Dahui's Recorded Sayings. The following year, he passed the imperial examination. Therefore, Zhu Xi deeply understood the essence of Zen throughout his life, penetrating the key points. This is for those with superior faculties, who can find satisfaction in it. You Yu heard about this from Pan Zishan in his early years. Therefore, he took the Recorded Sayings and read it, never letting it go even in his old age. In the past, when he was in Chunling, Xu Xuan of Yongjia, also known as Xu Jiqing, was also demoted to this place. Before long, he was suddenly transferred to Xiangtai, and was worried and weeping. You Yu gave him the Recorded Sayings that he carried with him, and Xu Qing hurriedly...
取讀之。達旦不寐。次日欣悅忘憂。與昨日夐然二人也。遂攜以去。手抄一本乃見還。后三年。徐歿于貶所。臨終殆同遊戲。不疾沐浴而逝。此書之靈驗如此。蓋煜之親睹也。
虞山錢謙益曰。佛祖闡教。以言說法。有宋最著者三家。鐔津以孤亢崇教。其文裁而辨。石門以通敏扶宗。其文奧而麗。徑山以宏廣應機。其文明而肆。夫文而至於辨也。麗也。肆也。其城塹日以堅。其枝葉日以富。其撈籠引接日以博。浩浩乎卮言之日出。而岌岌乎津樑之日疲也。繫辭有之。易之作也。其于中古也。作易者其有憂患乎。豈不信哉。
長蘆了明補住徑山。
明豪邁蓋眾。身長八尺。腹大十圍。所至人必聚而觀之。妙喜謫梅州。防送甚嚴。禍在不測。明為荷枷以行。間關辛苦。未曾少怠。既至貶所。衲子追隨問道者眾。明肩栲栳詣街坊。日給參眾。無不具足。十七年如一日。杲法嗣之盛。在貶所接者居其半。明之力也。舉住投子。遷長蘆。所至衲子輻湊。叢林改觀。及杲寂。特詔明補徑山。一日陽和王夢一異僧。長大皤腹緩行。而言欲化蘇州一莊。覺而異之。未言也。翼日明忽杖履徒步而至。門者呵不止。以白王。王出見之。遙望明與夢中無異。遽呼其眷屬出觀之。並炷香作禮。茶罷。首言愿大王施蘇州一莊。
【現代漢語翻譯】 現代漢語譯本： 取來閱讀它，直到天亮都無法入睡。第二天，他欣喜若狂，忘記了憂愁，和昨天判若兩人。於是帶著書離開了。後來他手抄了一本送還。三年後，徐死於貶謫之地，臨終時幾乎如同遊戲一般，沒有生病就沐浴后安詳地去世了。這本書的靈驗就是這樣，這是王煜親眼所見。
虞山錢謙益說：佛祖闡述教義，用言語說法。宋朝（960年-1279年）最著名的有三家。鐔津以孤傲剛直來推崇教義，他的文章精煉而有辯才；石門以通達敏銳來扶持宗門，他的文章深奧而華麗；徑山以宏大廣博來適應時機，他的文章明白而奔放。文章到了辯才、華麗、奔放的地步，它的城墻就一天比一天堅固，它的枝葉就一天比一天繁茂，它招攬接引的範圍就一天比一天廣泛，浩浩蕩蕩的虛妄之言一天比一天增多，而岌岌可危的津樑（比喻引導人覺悟的方法）也一天比一天衰弱。《繫辭》里說：創作《易經》的時候，正處於中古時期，創作《易經》的人大概是有憂患吧！這難道不是真的嗎？
長蘆了明補任徑山住持。
了明豪邁過人，身高八尺，肚子有十圍那麼大，所到之處人們必定聚集觀看他。妙喜（大慧宗杲，1089年-1163年）被貶謫到梅州，防守押送非常嚴密，隨時有發生意外的危險。了明為他戴上枷鎖一起行走，一路艱難辛苦，未曾有絲毫懈怠。到達貶謫之地后，很多僧人追隨他問道。了明肩挑著栲栳（用柳條或竹篾編成的盛東西的器具）到街坊化緣，每天供給參學的人，沒有不充足的。十七年如一日。大慧宗杲的法嗣興盛，在貶謫之地接法的佔了一半，這是了明的力量啊。後來他被推舉到投子山擔任住持，又遷到長蘆。所到之處僧人像車輻一樣聚集，叢林面貌煥然一新。等到大慧宗杲圓寂后，皇帝特地下詔讓了明補任徑山住持。有一天，陽和王夢見一個奇異的僧人，身材高大，肚子很大，慢慢地走著，說想要化緣蘇州的一處莊園。醒來後覺得很奇怪，但沒有說出來。第二天，了明忽然拄著枴杖徒步而來，守門人呵斥不止，稟告了陽和王。陽和王出來見他，遠遠望去，了明和夢中見到的一模一樣，立刻叫他的家眷出來觀看，一起燒香作禮。喝完茶后，了明首先說希望大王佈施蘇州的一處莊園。
【English Translation】 English version: He took it and read it, unable to sleep until dawn. The next day, he was overjoyed and forgot his worries, a completely different person from yesterday. So he took the book and left. Later, he returned a handwritten copy. Three years later, Xu died in his place of exile, his death almost like a game, passing away peacefully after bathing without illness. Such is the efficacy of this book, as witnessed by Wang Yu himself.
Qian Qianyi of Yushan said: The Buddha expounds the teachings through words and speech. Among the most prominent in the Song Dynasty (960-1279) were three schools. Tan Jin revered the teachings with solitary integrity, his writing concise and discerning; Shimen supported the sect with understanding and acuity, his writing profound and beautiful; Jingshan responded to the occasion with grandeur and breadth, his writing clear and unrestrained. When writing reaches the point of discernment, beauty, and unrestraint, its walls become stronger day by day, its branches and leaves become richer day by day, its scope of attracting and guiding becomes wider day by day, the vast and boundless false words increase day by day, and the precarious ferry (metaphor for the method of guiding people to enlightenment) becomes weaker day by day. The Book of Changes says: When the Book of Changes was created, it was in the Middle Ages, and the creator of the Book of Changes must have had worries! Is this not true?
Liao Ming of Changlu was appointed abbot of Jingshan.
Liao Ming was exceptionally heroic, eight feet tall with a ten-circumference belly, and people would gather to watch him wherever he went. Miaoxi (Dahui Zonggao, 1089-1163) was exiled to Meizhou, and the guards were very strict, with the danger of accidents at any time. Liao Ming wore a cangue (a wooden collar) with him and walked together, enduring hardship and never slacking off. After arriving at the place of exile, many monks followed him to ask questions. Liao Ming carried a 'kaolao' (a tool made of willow or bamboo) to beg for alms in the streets, providing for the participants every day, without any shortage. He did this for seventeen years as if it were one day. The Dharma heirs of Dahui Zonggao flourished, and those who received the Dharma in exile accounted for half, which was due to Liao Ming's efforts. Later, he was recommended to be the abbot of Touzi Mountain, and then moved to Changlu. Wherever he went, monks gathered like spokes on a wheel, and the appearance of the monastery was completely renewed. After Dahui Zonggao passed away, the emperor specially ordered Liao Ming to be the abbot of Jingshan. One day, King Yanghe dreamed of a strange monk, tall and with a large belly, walking slowly, saying that he wanted to beg for a manor in Suzhou. He felt strange when he woke up, but he didn't say anything. The next day, Liao Ming suddenly arrived on foot with a staff, and the gatekeeper scolded him and reported to King Yanghe. King Yanghe came out to see him, and from a distance, Liao Ming was exactly the same as he had seen in the dream. He immediately called his family to come out and watch, and they burned incense and paid respects together. After drinking tea, Liao Ming first said that he hoped the king would donate a manor in Suzhou.
以為徑山供佛齋僧無窮之福。王未有可否。因令辦齋。齋畢便出。更無他語。時內外哄傳施莊一事。達于帝聽。會王入朝。帝曰。聞卿舍蘇州莊與徑山。朕當爲蠲賦稅。王謝恩歸。次日。以書至徑山。請明入城。而明二日前先已坐化矣。自是王宴居窹𥧌之際。或少倦交睫。即見明在前語曰。六度之大。施度為先。善始善終。斯為究竟。王即以莊𨽻本山。其疏略曰。特來謁郡王。故意丁寧說。冷處著把火。大家相暖熱。兩堂坐禪僧。真個修行徹。心源湛如水。脊樑硬似鐵。等心供養渠。因果豈虛設。福慧自莊嚴。共出輪迴劫。又偈曰。做事還須烈漢。拈起筆來便判。若要功果完成。切莫前思后算。
甲申二年。
禪師石室祖琇撰隆興佛運通論。
乙酉乾道元年。
丙戌二年。
丁亥三年。
祖住衢州乾明。
八月初一日。住衢州烏巨山乾明禪院。上堂曰。一個葫蘆才倒地。滿地葫蘆盡傾倒。欲識單傳直指禪。今日斗湊得恰好。
禪師祖先來參領悟。
先蜀之廣安王氏子。從羅漢院德祥出家。聞緣老宿住昭覺。往參扣。語契。令奉圓悟祖香火。一日從方丈前過。緣問庵頭有人么。先云無人。語未竟。緣劈胸與一拳云。你聻。先忽有省。出峽依澧州德山涓祝髮受具
【現代漢語翻譯】 現代漢語譯本 （郡）王以為徑山供佛齋僧有無窮的福報。（郡）王沒有明確表態是否同意，於是（明禪師）就讓（郡王）準備齋飯。齋飯完畢，（明禪師）就離開了，沒有再說其他的話。當時，（蘇州）城內外都在傳（明禪師）勸（郡）王施捨莊園的事情，傳到了皇帝的耳朵里。恰逢（郡）王入朝，皇帝說：『聽說你把蘇州的莊園捐給徑山了，朕可以為你免除賦稅。』（郡）王謝恩后回家。第二天，（郡）王寫信到徑山，請明禪師入城，但是明禪師在兩天前就已經坐化圓寂了。從此以後，（郡）王在閑居休息的時候，稍微一打盹，就看到明禪師在眼前說：『六度（六種到達涅槃彼岸的修行方法，包括佈施、持戒、忍辱、精進、禪定和智慧）之中，佈施（梵語：Dāna）最為重要。善始善終，這才算是究竟。』（郡）王於是把莊園歸屬給徑山，其奏疏大略是：『特來拜謁郡王，故意丁寧囑託。在冷清的地方點燃一把火，大家互相取暖。兩堂坐禪的僧人，真正修行徹底。心源清澈如水，脊樑堅硬如鐵。平等心地供養他們，因果怎麼會是虛假的呢？福德和智慧自然會莊嚴自身，共同脫離輪迴的劫難。』又作偈語說：『做事還須是剛烈之人，拿起筆來就要決斷。想要功德圓滿完成，千萬不要前思后算。』
甲申二年（1644年）。
禪師石室祖琇撰寫《隆興佛運通論》。
乙酉乾道元年（1165年）。
丙戌二年（1166年）。
丁亥三年（1167年）。
祖琇禪師住在衢州乾明寺。
八月初一日，（祖琇禪師）在衢州烏巨山乾明禪院上堂說法：『一個葫蘆才倒在地上，滿地的葫蘆都傾倒了。想要認識單傳直指的禪法，今天聚集得恰到好處。』
禪師祖先前來參領悟道。
（祖先禪師是）前蜀的廣安王氏之子，從羅漢院德祥禪師處出家。聽說緣老宿住在昭覺寺，前去參拜請教，兩人談話很投機。緣老宿讓他供奉圓悟禪師的香火。一天，（祖先禪師）從方丈門前經過，緣老宿問：『庵里有人嗎？』（祖先禪師）說：『沒有人。』話還沒說完，緣老宿就劈胸給他一拳，說：『你呢？』（祖先禪師）忽然有所領悟。出峽后，（祖先禪師）依止澧州德山涓禪師祝髮受具足戒。
【English Translation】 English version The (Prefectural) King thought that offering food to the Buddha and monks at Jingshan would bring endless blessings. The (Prefectural) King did not explicitly state whether he agreed, so (Zen Master Ming) asked (the Prefectural King) to prepare a vegetarian meal. After the meal, (Zen Master Ming) left without saying anything else. At that time, people inside and outside (Suzhou) city were spreading the story of (Zen Master Ming) persuading the (Prefectural) King to donate the estate, which reached the ears of the Emperor. Coincidentally, the (Prefectural) King entered the court, and the Emperor said, 'I heard that you donated the Suzhou estate to Jingshan. I can exempt you from taxes.' The (Prefectural) King thanked him and returned home. The next day, the (Prefectural) King wrote a letter to Jingshan, inviting Zen Master Ming to enter the city, but Zen Master Ming had already passed away two days before. From then on, when the (Prefectural) King was resting in leisure, whenever he dozed off, he would see Zen Master Ming in front of him saying, 'Among the Six Pāramitās (Six perfections or virtues practiced by Bodhisattvas to reach the other shore of Nirvana, including Dāna (giving), Śīla (morality), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñā (wisdom)), Dāna (giving) is the most important. A good beginning and a good ending, that is the ultimate.' The (Prefectural) King then assigned the estate to Jingshan, and the memorial roughly stated: 'I came to visit the Prefectural King specifically to give earnest instructions. Light a fire in a cold place, so that everyone can warm each other. The monks in the two meditation halls are truly cultivating thoroughly. Their minds are as clear as water, and their spines are as hard as iron. Offering to them with an equal mind, how can cause and effect be false? Blessings and wisdom will naturally adorn oneself, and together we will escape the kalpa (aeon) of reincarnation.' He also composed a verse saying: 'To do things, one must be a resolute person, and one must make a decision as soon as one picks up the pen. If you want to complete the merits and fruits, never think before and calculate after.'
In the second year of Jiashen (1644).
Zen Master Shishi Zuxiu wrote the 'General Treatise on the Buddhist Fortune of Longxing'.
In the first year of Yiyou Qiandao (1165).
In the second year of Bingxu (1166).
In the third year of Dinghai (1167).
Zen Master Zuxiu lived in Qianming Temple in Quzhou.
On the first day of the eighth month, (Zen Master Zuxiu) gave a Dharma talk in the main hall of Qianming Zen Temple on Wuju Mountain in Quzhou, saying: 'As soon as one gourd falls to the ground, all the gourds on the ground fall over. If you want to know the Chan (Zen) of direct transmission, today's gathering is just right.'
Zen Master Zuxian came to participate and realize enlightenment.
(Zen Master Zuxian was) the son of the Guang'an Wang family of the Former Shu, and he became a monk under Zen Master Dexiang of Luohan Temple. Hearing that Elder Yuan lived in Zhaojue Temple, he went to visit and ask for instruction, and the two talked very congenially. Elder Yuan asked him to enshrine the incense of Zen Master Yuanwu. One day, (Zen Master Zuxian) passed by the abbot's room, and Elder Yuan asked, 'Is there anyone in the hermitage?' (Zen Master Zuxian) said, 'No one.' Before he finished speaking, Elder Yuan punched him in the chest and said, 'What about you?' (Zen Master Zuxian) suddenly had some understanding. After leaving the gorge, (Zen Master Zuxian) relied on Zen Master Juan of Deshan in Lizhou to shave his head and receive the full precepts.
。遍扣諸方。抵蘇之萬壽。值雪夜坐。自念行腳數年。未得悟徹。正悶悶間。忽見鐘動。趨后架。舉首見照堂二字。疑情頓釋。既而見水庵一于雙林。一曰。師子尊者被罽賓斬卻頭且置。你道西天鬍子為甚麼無須。先曰。非雙林不舉此話。一曰。作家禪客。先曰。心不負人面無慚色。一遂以手拓開。先曰。勘破了也。迨水庵謝事。來參祖。祖即命典客。一日祖對旁僧舉不是風動不是幡動語。先聞豁然大悟。次日祖遇先於寮前。謂曰。總不得作伎倆。試露個訊息來。先應聲曰。方丈里有客。祖呵呵大笑。
禪師崇岳來參。
岳處州龍泉吳氏子。天姿純篤。首造靈石。繼見大慧杲于徑山。杲升堂稱蔣山應庵祖為人徑捷。岳聞不待旦而行。既至。入室未契。退愈自奮勵。朝夕咨請。蔣山舉世尊有密語迦葉不覆藏。岳曰。鈍置和尚。蔣山厲聲一喝。岳有省。蔣山大喜。以為法器。說偈勸使祝髮。隆興初。岳始得度于臨安西湖白蓮精舍。自是遍參諸大老。罕當其意者。乃入閩見乾元水庵永。一日辭永。永舉有句無句如藤倚樹。岳雲裂破。永云瑯邪道好一堆爛柴聻。岳雲矢上加尖。如是應酬數反。永云吾兄下語。老僧不能過。其如未在。他日拂柄在手。為人不得。驗人不得。岳雲。為人者使博地凡夫。一超入聖域固難
【現代漢語翻譯】 現代漢語譯本：他四處參訪。到達蘇州的萬壽寺時，正值一個雪夜，他坐禪時心想，自己行腳多年，尚未開悟。正在煩悶時，忽然聽到鐘聲響起，便走到后架。抬頭看見『照堂』二字，心中的疑惑頓時消解。之後，他拜見了水庵禪師，水庵禪師曾在雙林寺待過。水庵禪師說：『師子尊者（一個阿羅漢的名字）被罽賓（古代地名，位於今克什米爾地區）斬首的事情暫且不提，你來說說，為什麼西天的鬍子沒有鬍鬚？』先禪師說：『不在雙林寺，我不說這話。』水庵禪師說：『真是個有作為的禪客。』先禪師說：『心中無愧於人，臉上自然沒有慚愧之色。』水庵禪師於是用手打開。先禪師說：『被我識破了！』等到水庵禪師卸任后，來參拜應庵祖禪師。應庵祖禪師就命他擔任典客（負責接待賓客的僧人）。一天，應庵祖禪師對旁邊的僧人說『不是風動，不是幡動』這句話，先禪師聽了豁然大悟。第二天，應庵祖禪師在寮房前遇到先禪師，對他說：『總不能耍花招，試著透露一點訊息來。』先禪師應聲回答：『方丈里有客人。』應庵祖禪師聽了哈哈大笑。 禪師崇岳前來參訪。 岳禪師是處州龍泉（今浙江省麗水市龍泉市）吳氏之子。天資純樸篤厚。最初拜訪靈石禪師，後來在徑山拜見大慧杲（禪師的名字）。大慧杲在升座說法時稱讚蔣山應庵祖禪師為人直接敏捷。岳禪師聽了，不等天亮就出發前往。到達后，入室請教卻未能契合。於是更加奮發努力，早晚都去請教。蔣山應庵祖禪師舉世尊（釋迦摩尼佛）有密語，迦葉（釋迦摩尼佛的十大弟子之一）不覆藏這個公案。岳禪師說：『鈍置和尚（意思是說和尚遲鈍）。』蔣山應庵祖禪師厲聲一喝。岳禪師有所領悟。蔣山應庵祖禪師非常高興，認為他是可造之材，寫偈勸他剃度出家。宋隆興初年（1163年），岳禪師才在臨安（今浙江省杭州市）西湖白蓮精舍剃度。從此遍參各位大老，很少有能符合他心意的。於是前往福建拜見乾元水庵永禪師。一天，岳禪師向水庵永禪師辭行。水庵永禪師舉『有句無句如藤倚樹』這句話。岳禪師回答說『裂破。』水庵永禪師說：『瑯邪（山名，在今安徽省滁州市）道好一堆爛柴聻（語氣詞）。』岳禪師回答說：『矢上加尖（比喻精益求精）。』像這樣應答了好幾次。水庵永禪師說：『吾兄下語，老僧不能過，其如未在。』有一天，水庵永禪師拿著拂塵在手，說：『為人不得，驗人不得。』岳禪師說：『為人者使博地凡夫，一超入聖域固難』
【English Translation】 English version: He visited various places. Arriving at Wanshou Temple in Suzhou, it was a snowy night, and while meditating, he thought to himself that he had been traveling for many years but had not yet attained enlightenment. While feeling depressed, he suddenly heard the sound of a bell and went to the back frame. Looking up, he saw the words 'Zhaotang' (照堂 - Meditation Hall), and the doubts in his heart were immediately dispelled. Later, he visited Zen Master Shui'an (水庵), who had stayed at Shuanglin Temple (雙林寺). Zen Master Shui'an said: 'Let's put aside the matter of Venerable Shizi (師子尊者 - a name of an Arhat) being beheaded in Jibin (罽賓 - an ancient place name, located in present-day Kashmir), and you tell me, why does the Western barbarian (西天鬍子) not have a beard?' Zen Master Xian (先) said: 'I won't say this if I'm not at Shuanglin Temple.' Zen Master Shui'an said: 'Truly an accomplished Zen practitioner.' Zen Master Xian said: 'If one's heart is not ashamed of others, one's face will naturally have no color of shame.' Zen Master Shui'an then opened it with his hand. Zen Master Xian said: 'I've seen through it!' When Zen Master Shui'an resigned, he came to pay respects to Zen Master Ying'an Zu (應庵祖). Zen Master Ying'an Zu then ordered him to serve as the guest attendant (典客 - a monk in charge of receiving guests). One day, Zen Master Ying'an Zu said to the monks beside him, 'It is not the wind that moves, it is not the flag that moves,' and Zen Master Xian suddenly realized the truth upon hearing this. The next day, Zen Master Ying'an Zu met Zen Master Xian in front of the dormitory and said to him: 'You can't play tricks, try to reveal some news.' Zen Master Xian replied: 'There is a guest in the abbot's room.' Zen Master Ying'an Zu laughed heartily. Zen Master Chongyue (崇岳) came to visit. Zen Master Yue (岳) was a son of the Wu family of Longquan (龍泉 - present-day Longquan City, Lishui City, Zhejiang Province) in Chuzhou (處州). He was pure and sincere by nature. He first visited Zen Master Lingshi (靈石), and later met Dahui Gao (大慧杲 - a Zen master's name) at Jingshan (徑山). When Dahui Gao ascended the seat to preach, he praised Zen Master Jiangshan Ying'an Zu (蔣山應庵祖) for being direct and quick-witted. Zen Master Yue heard this and set off before dawn. After arriving, he entered the room to ask for instruction but failed to connect. So he became more motivated and asked for instruction morning and evening. Zen Master Jiangshan Ying'an Zu raised the case of 'The World Honored One (世尊 - Shakyamuni Buddha) has secret words, and Kashyapa (迦葉 - one of Shakyamuni Buddha's ten great disciples) does not conceal them.' Zen Master Yue said: 'Dull the monk (鈍置和尚 - meaning the monk is dull).' Zen Master Jiangshan Ying'an Zu shouted loudly. Zen Master Yue had some understanding. Zen Master Jiangshan Ying'an Zu was very happy and considered him a promising talent, writing a verse to persuade him to shave his head and become a monk. In the early years of the Longxing reign (隆興 - 1163 AD) of the Song Dynasty, Zen Master Yue was ordained at the Bailian Jing She (白蓮精舍) in West Lake (西湖) in Lin'an (臨安 - present-day Hangzhou City, Zhejiang Province). From then on, he visited various great elders, but few could meet his expectations. So he went to Fujian to visit Zen Master Qianyuan Shui'an Yong (乾元水庵永). One day, Zen Master Yue bid farewell to Zen Master Shui'an Yong. Zen Master Shui'an Yong raised the phrase 'With sentence or without sentence, like a vine leaning on a tree.' Zen Master Yue replied, 'Tear it apart.' Zen Master Shui'an Yong said: 'Langye (瑯邪 - a mountain name, in present-day Chuzhou City, Anhui Province) Road is a pile of rotten firewood.' Zen Master Yue replied, 'Adding an arrow to an arrow (矢上加尖 - a metaphor for striving for perfection).' They responded like this several times. Zen Master Shui'an Yong said: 'Your brother's words, the old monk cannot surpass, but it is not yet there.' One day, Zen Master Shui'an Yong held a whisk in his hand and said: 'Unable to guide others, unable to test others.' Zen Master Yue said: 'For those who guide others, it is difficult for ordinary people to enter the realm of sainthood in one leap.'
矣。驗人者。打向面前過。不待開口。已知渠骨髓。何難之有。永舉手云。明明向汝道。開口不在舌頭上。后當自知。逾年見祖于衢州之西山。隨問即答。祖微笑而已。岳切于究竟。至忘寢食。
戊子四年。
曹洞第十一世明州天童玨祖示寂。
曹洞第十二世祖
諱智鑒。滁州吳氏子。兒時母與洗手痬。因曰。是甚麼。對曰。我手似佛手。長失恃怙。依真歇祖于長蘆。大休玨首眾。即器之。后遁象山。百怪不能惑。深夜開悟。求證於延壽然。復見大休嗣其法。住雪竇。
曹洞第十二世雪竇祖嗣宗統(四年)。
祖住雪竇上堂曰。世尊有密語。迦葉不覆藏。一夜落花雨。滿城流水香。
己丑五年。
祖自明果遷祥符。
禪師牧庵下慈化普庵印肅寂。
肅嗣牧庵忠。住慈化。隨宜說法。廣作津樑。神變莫測。或問修何行業而得此。肅當空畫曰。還會么。曰不會。曰止止不須說。又嘗自讚曰。蒼天蒼天。悟無生法。談不說禪。開兩片皮。括地該天。如何是佛。十萬八千。七月日。書偈于方丈西壁云。乍雨乍晴寶象明。東西南北亂云深。失珠無限人遭劫。幻應權機為汝清。書畢趺坐而逝。
庚寅六年。
祖住蔣山太平興國。
禪師慧遠應詔
【現代漢語翻譯】 現代漢語譯本： 『矣。』 驗證人的人，從面前走過，不用等他開口，就知道他的骨髓。這有什麼難的呢？永禪師舉手說：『明明地告訴你，開口不在舌頭上，以後自然會知道。』 過了一年，岳禪師在衢州西山拜見祖師，隨問隨答，祖師只是微笑。岳禪師急於徹底明白，甚至忘記了睡覺吃飯。
戊子四年（1108年）。
曹洞宗第十一世明州天童玨祖圓寂。
曹洞宗第十二世祖
法諱智鑒，滁州吳氏之子。小時候母親給他洗手，他問：『這是什麼？』 回答說：『我的手像佛手。』 年幼喪失父母，依止真歇祖師于長蘆寺。大休玨擔任首座，就器重他。後來隱遁于象山，各種怪異現象都不能迷惑他。深夜開悟，向延壽然求證，又拜見大休，繼承了他的法脈，住持雪竇寺。
曹洞宗第十二世雪竇祖師嗣宗統（四年）。
祖師住持雪竇寺上堂說法：『世尊有秘密的語言，迦葉尊者沒有隱藏。一夜之間落花如雨，滿城都是流水般的香氣。』
己丑五年（1109年）。
祖師從明果寺遷往祥符寺。
禪師牧庵下的慈化普庵印肅圓寂。
印肅禪師繼承了牧庵忠禪師的法脈，住持慈化寺，隨機說法，廣作接引眾生的橋樑。他的神通變化莫測。有人問他修了什麼行業才能得到這些，印肅禪師在空中畫圈說：『會了嗎？』 回答說：『不會。』 禪師說：『止止，不用說了。』 又曾經自己讚頌說：『蒼天蒼天，悟了無生法。談不說禪，開兩片皮，包括大地涵蓋天空。什麼是佛？十萬八千。』 七月某日，在方丈西壁上寫偈語說：『乍雨乍晴寶象明，東西南北亂云深。失珠無限人遭劫，幻應權機為汝清。』 寫完就跏趺坐化圓寂。
庚寅六年（1110年）。
祖師住持蔣山太平興國寺。
禪師慧遠奉詔
【English Translation】 English version: '...矣.' The one who examines people, passing before one's face, without waiting for one to speak, already knows one's marrow. What difficulty is there in this? Yong raised his hand and said, 'Clearly I tell you, speaking is not on the tongue; later you will naturally know.' A year later, Yue saw the Patriarch at West Mountain in Quzhou, answering immediately to every question, to which the Patriarch only smiled. Yue was eager to understand thoroughly, even forgetting to sleep and eat.
In the fourth year of Wuzi (1108 AD).
The eleventh generation of the Caodong (Soto Zen) lineage, Tian Tong Jue of Mingzhou (Ningbo), passed away.
The twelfth generation Patriarch of the Caodong lineage
Whose Dharma name was Zhijian, a son of the Wu family of Chuzhou. When he was a child, his mother washed his hands, and he asked, 'What is this?' She replied, 'My hand is like the Buddha's hand.' He lost his parents early and relied on Patriarch Zhenxie at Changlu Temple. When Daxiu Jue was the head monk, he valued him. Later, he went into seclusion at Xiangshan Mountain, where various strange phenomena could not delude him. He attained enlightenment late at night, sought verification from Yanshou Ran, and then saw Daxiu, inheriting his Dharma. He resided at Xuetou Temple.
The twelfth generation Patriarch of the Caodong lineage, Xuetou Zushi Zongtong (fourth year).
The Patriarch, residing at Xuetou Temple, gave a Dharma talk, saying: 'The World-Honored One has secret words; Kashyapa (Mahākāśyapa) did not conceal them. Overnight, falling flowers like rain, the whole city is filled with the fragrance of flowing water.'
In the fifth year of Jichou (1109 AD).
The Patriarch moved from Mingguo Temple to Xiangfu Temple.
Chan Master Pu'an Yin Su of Cihua, under Mu'an, passed away.
Yin Su inherited the Dharma from Mu'an Zhong and resided at Cihua Temple, teaching according to circumstances, widely acting as a bridge to guide sentient beings. His spiritual transformations were unfathomable. Someone asked what practices he cultivated to attain this, and Yin Su drew a circle in the air, saying, 'Do you understand?' The person replied, 'I do not understand.' The Chan Master said, 'Stop, stop, no need to speak.' He also once praised himself, saying, 'Azure sky, azure sky, enlightened to the un-born Dharma. Speaking not of Chan, opening two pieces of skin, encompassing the earth and covering the sky. What is Buddha? One hundred and eight thousand.' On a certain day in July, he wrote a verse on the west wall of his abbot's room, saying, 'Now raining, now clear, the precious image shines; east, west, south, north, deep with chaotic clouds. Countless people lose their pearl and suffer calamity; illusory responses and expedient devices clear it for you.' After writing, he sat in full lotus posture and passed away.
In the sixth year of Gengyin (1110 AD).
The Patriarch resided at Taiping Xingguo Temple on Jiangshan Mountain.
Chan Master Huiyuan received an imperial decree
住靈隱。
遠眉山金流彭氏子。往成都習經論。還峨嵋云巖寺。時徽禪師住焉。徽黃龍南四世孫。知見甚高。遠初入門。值徽飯罷。于庭廡間閑行。遠才見。即放包問曰。文殊為七佛祖師。未審甚麼人為文殊之師。徽云。金沙溪畔馬郎婦。時有起鐵拂者。為首座。遠亦往親近。起嘗誘掖之。兩歲未有所得。一日靜坐次。有僧獨行自語云。假四大以為覆蓋。緣六塵而生心。忍遇六塵頓息。喚甚麼作心。遠聞之忽有省。遽起告首座。首座可之。上方丈告徽。徽亦可之。明日即告行。同志挽留。遠不聽曰。吾師以為可。而我終未釋然也。時圓悟自云居歸蜀住昭覺。遠造焉。每問話請益。辭旨峭硬。圓悟深器之。一日圓悟普說。舉龐居士問馬祖。不與萬法為侶者是什麼人。馬祖云。待汝一口吸盡西江水。即向汝道。遠聞舉豁然大悟。仆于眾中。眾以為中風。共掖起之。遠乃曰。吾夢覺矣。至夜圓悟小參。遠出問曰。凈裸裸。空無一物。赤骨律。貧無一錢。戶破家殘。乞師賑濟。答云。七珍八寶一時拏。遠曰。爭奈賊不入慎家之門。答云。機不離位。墮在毒海。遠隨聲便喝。悟以拄杖擊禪床云。吃得棒也未。遠又喝。圓悟連喝兩喝。遠禮拜。悟大喜。以偈贈之。有舊鐵舌轉關棙之語。眾目之為鐵舌。遠自此機鋒峻發。無所
【現代漢語翻譯】 住在靈隱寺。
釋遠，是眉山金流彭氏的兒子。他前往成都學習經論，之後回到峨眉山的云巖寺。當時，徽禪師住在那裡。徽禪師是黃龍南禪師的第四代後裔，見解非常高明。釋遠剛入門時，正趕上徽禪師用完餐，在庭院中悠閒地散步。釋遠一見到他，就放下行李，問道：『文殊菩薩是七佛（Vipaśyin，Śikhī，Viśvabhū，Krakucchanda，Koṇāgamana，Kāśyapa，Śākyamuni，過去七佛）的老師，那麼請問是誰做文殊菩薩的老師呢？』徽禪師回答說：『金沙溪畔的馬郎婦。』當時有一位名叫起鐵拂的僧人，擔任首座（寺院中的重要職位）。釋遠也前去親近他，起鐵拂也曾引導他，但兩年都沒有什麼收穫。有一天，在普請（寺院中的集體勞動）時，有一位僧人獨自走著，自言自語地說：『憑藉四大（地、水、火、風，構成物質世界的四種元素）以為覆蓋，因緣六塵（色、聲、香、味、觸、法，六種感官對像）而生心。如果能夠忍受六塵，頓然止息，那麼叫什麼作心呢？』釋遠聽了，忽然有所領悟，立刻起身告訴首座，首座認可了他。他又去方丈室告訴徽禪師，徽禪師也認可了他。第二天，他就告辭要離開，同伴們挽留他，釋遠不聽，說：『我的老師認為可以，但我始終沒有釋然。』當時，圓悟禪師從云居山回到四川，住在昭覺寺。釋遠前去拜訪他，每次問話請益，言辭都非常尖銳強硬，圓悟禪師非常器重他。有一天，圓悟禪師做普說（面向大眾的開示），舉了龐居士問馬祖禪師的話：『不與萬法為侶的是什麼人？』馬祖禪師說：『等你一口吸盡西江水，我就告訴你。』釋遠聽了，豁然大悟，倒在人群中，眾人都以為他中風了，一起扶起他。釋遠於是說：『我從夢中醒來了。』到了晚上，圓悟禪師做小參（禪宗的一種參禪方式），釋遠出來問道：『凈裸裸，空無一物，赤骨律，貧無一錢，戶破家殘，乞師賑濟。』圓悟禪師回答說：『七珍八寶一時拏。』釋遠說：『爭奈賊不入慎家之門。』圓悟禪師回答說：『機不離位，墮在毒海。』釋遠隨聲便喝，圓悟禪師用拄杖敲擊禪床說：『吃得棒也未？』釋遠又喝。圓悟禪師連喝兩聲，釋遠禮拜。圓悟禪師非常高興，寫了一首偈贈給他，其中有『舊鐵舌轉關棙』的句子，眾人都稱他為鐵舌。釋遠從此機鋒峻發，無所 畏懼。
【English Translation】 He resided at Lingyin Temple.
Shiyuan was the son of the Peng family of Jinliu, Meishan. He went to Chengdu to study scriptures and treatises, and then returned to Yunyan Temple on Mount Emei. At that time, Chan Master Hui resided there. Chan Master Hui was a fourth-generation descendant of Huanglong Nanchan, and his insights were very profound. When Shiyuan first entered, he happened to see Chan Master Hui finishing his meal and leisurely strolling in the courtyard. As soon as Shiyuan saw him, he put down his luggage and asked: 'Mañjuśrī (Bodhisattva of Wisdom) is the teacher of the Seven Buddhas (Vipaśyin, Śikhī, Viśvabhū, Krakucchanda, Koṇāgamana, Kāśyapa, Śākyamuni, the Seven Buddhas of the Past), so who is the teacher of Mañjuśrī?' Chan Master Hui replied: 'The woman of Malango by the Jinsha Creek.' At that time, there was a monk named Qi Tiefo, who served as the head seat (an important position in the monastery). Shiyuan also went to be close to him, and Qi Tiefo also tried to guide him, but he gained nothing for two years. One day, during general labor (collective labor in the monastery), a monk walked alone, muttering to himself: 'Relying on the Four Great Elements (earth, water, fire, wind, the four elements that make up the material world) for covering, arising mind due to the Six Dusts (form, sound, smell, taste, touch, dharma, the six sense objects). If one can endure the Six Dusts and suddenly cease, then what is called mind?' Shiyuan heard this and suddenly had an insight. He immediately got up and told the head seat, who approved of him. He also went to the abbot's room to tell Chan Master Hui, who also approved of him. The next day, he bid farewell to leave, and his companions tried to persuade him to stay, but Shiyuan did not listen, saying: 'My teacher thinks it is okay, but I am still not relieved.' At that time, Chan Master Yuanwu returned from Yunju Mountain to Sichuan and resided at Zhaojue Temple. Shiyuan went to visit him, and every time he asked questions and sought advice, his words were very sharp and forceful. Chan Master Yuanwu valued him very much. One day, Chan Master Yuanwu gave a general talk (public instruction), citing the words of Layman Pang asking Chan Master Mazu: 'Who is the one who does not associate with the myriad dharmas?' Chan Master Mazu said: 'When you swallow the entire West River in one gulp, I will tell you.' Shiyuan heard this and suddenly had a great enlightenment, falling down in the crowd. Everyone thought he had a stroke and helped him up. Shiyuan then said: 'I have awakened from a dream.' In the evening, Chan Master Yuanwu held a small assembly (a form of Chan practice), and Shiyuan came out and asked: 'Completely naked, empty and without a thing, bare bones, penniless, the house is broken and the family is ruined, begging the teacher for relief.' Chan Master Yuanwu replied: 'Seven treasures and eight jewels are seized at once.' Shiyuan said: 'But the thief does not enter the door of the Shen family.' Chan Master Yuanwu replied: 'The machine does not leave its position, falling into the sea of poison.' Shiyuan immediately shouted, and Chan Master Yuanwu struck the Zen bed with his staff, saying: 'Have you taken a beating?' Shiyuan shouted again. Chan Master Yuanwu shouted twice in a row, and Shiyuan bowed. Chan Master Yuanwu was very happy and wrote a verse to give to him, which contained the sentence 'The old iron tongue turns the key.' Everyone called him Iron Tongue. From then on, Shiyuan's wit was sharp and fearless.
牴牾。紹興乙卯春。眉守延居象耳山。不赴。是歲圓悟祖示寂。嘆曰。哲人云亡。繼之者誰乎。乃扁舟下峽。初抵淮南。住龍蟠。八年遷瑯邪。又移婺之普濟。衢之定業。遠自發明心要。即得遊戲如風大自在三昧。俄遷光孝。安定郡王趙表之與遠為世外交。侍郎曾開從妙喜游甚久。而未穎脫。從遠參叩。始盡余疑。乃延住湘江南臺。時龍王璉。方廣行。皆月庵高第。道著湖湘間。私相語云。此間壁立萬仞。遠何所措足乎。因請升座。設三十餘問。皆誵訛險節關棙。遠隨機開答。辭旨深奧。議論超詣。始大嘆服。璉即率其屬環拜曰。此膝不屈於人久矣。未幾過天臺。歷住護國國清鴻福三寺。乾道丁亥。尚書沉德和守平江。以虎邱大道場。比不得人。力邀遠主之。至則接物無倦。法令整肅。適丁荒歉。雖齋粥不繼。而戶外之屨常滿。忘軀為法者集焉。道益顯著。遂奉詔住皋亭山崇先寺。再詔住靈隱。開堂。中使降香。
如凈至雪竇參祖領悟。
凈生而岐嶷。不類常童。長學出世法。參足庵鑒祖于雪竇。看庭前柏樹子話有省。呈頌曰。西來祖意庭前柏。鼻孔寥寥對眼睛。落地枯枝才𨁝跳。松蘿亮鬲笑掀騰。祖頷之。
辛卯七年。
靈隱遠召對宣德殿。
正月二十日。遠召對於宣德殿。賜坐。
【現代漢語翻譯】 現代漢語譯本 牴牾（dǐ wǔ）。紹興（shào xīng）乙卯（yǐ mǎo）（1135年）春，眉州知府延居象邀請佛遠禪師去象耳山，佛遠禪師沒有應邀。這年，圓悟克勤禪師圓寂，佛遠禪師嘆息道：『賢哲之人逝去了，誰能繼承他的事業呢？』於是乘船順流而下，最初到達淮南，住在龍蟠寺。八年後遷往瑯邪寺，又移居婺州的普濟寺、衢州的定業寺。佛遠禪師遠離塵世，發明了心要，從而獲得了像風一樣自由自在的三昧境界。不久遷往光孝寺。安定郡王趙表之與佛遠禪師是世交。侍郎曾開跟隨妙喜宗杲禪師很久，但未能完全領悟，於是向佛遠禪師參拜請教，才消除了所有的疑惑。於是邀請佛遠禪師住在湘江南臺寺。當時，龍王璉（lóng wáng liǎn）、方廣行（fāng guǎng xíng）都是月庵果禪師的高足，他們的名聲在湖湘一帶很響亮，私下裡議論說：『這裡壁立千仞，佛遠禪師如何立足呢？』於是請佛遠禪師升座說法，設定了三十多個問題，都是隱晦曲折、充滿陷阱的關鍵之處。佛遠禪師隨機應變，一一解答，言辭旨意深刻奧妙，議論超凡脫俗，他們才大大嘆服。龍王璉立即率領他的部屬環繞參拜說：『這雙膝蓋不向人屈服已經很久了。』不久，佛遠禪師經過天臺山，先後住在護國寺、國清寺、鴻福寺三座寺廟。乾道（qián dào）丁亥（dīng hài）（1167年），尚書沉德和擔任平江知府，認為虎邱的大道場找不到合適的人主持，極力邀請佛遠禪師前去主持。佛遠禪師到任后，接待信眾不知疲倦，法令整肅嚴明。恰逢遇到荒年歉收，即使是齋飯稀粥也難以維持，但是寺廟門外的鞋子卻經常是滿滿的，爲了佛法而忘卻自身的人聚集在這裡。佛遠禪師的道行更加顯著。於是奉詔住持皋亭山崇先寺，再次奉詔住持靈隱寺，開堂說法，朝廷派來的使者降香。 如凈禪師到雪竇寺參拜祖師並領悟佛法。 如凈禪師生來就聰慧過人，與一般的孩子不同。長大後學習出世之法，在雪竇寺參拜足庵鑒禪師，通過看『庭前柏樹子』的話頭而有所領悟。他呈上頌詞說：『西來的祖師之意就在庭前的柏樹，鼻孔空空洞洞地對著眼睛。落地的枯枝才剛剛跳動，松蘿明亮地笑著掀動。』足庵鑒禪師點頭認可。 辛卯（xīn mǎo）（年份待考）七年。 靈隱寺的佛遠禪師奉召在宣德殿接受皇帝的召見。 正月二十日，佛遠禪師在宣德殿接受皇帝的召見，皇帝賜予座位。
【English Translation】 English version Dǐ wǔ. In the spring of the Yǐ Mǎo year of the Shào Xīng reign (1135), the prefect of Meizhou, Yan Juxiang, invited Zen Master Foyuan to Elephant Ear Mountain, but Zen Master Foyuan did not accept the invitation. In that year, Zen Master Yuanwu Keqin passed away, and Zen Master Foyuan sighed, 'A wise man has passed away, who can inherit his cause?' So he sailed down the river, first arriving in Huainan and residing in Longpan Temple. Eight years later, he moved to Langye Temple, and then to Puji Temple in Wuzhou and Dingye Temple in Quzhou. Zen Master Foyuan, far from the world, discovered the essence of the mind, thus attaining the Samadhi of great freedom like the wind. Soon he moved to Guangxiao Temple. Prince Zhao Biao of Anding had a family friendship with Zen Master Foyuan. Attendant Ceng Kai had followed Zen Master Miaoxi Zonggao for a long time, but had not fully understood, so he bowed and asked Zen Master Foyuan for guidance, and all his doubts were dispelled. So he invited Zen Master Foyuan to reside in Nantai Temple in Xiangjiang. At that time, Long Wang Lian and Fang Guangxing were both top disciples of Zen Master Yuean Guo, and their reputation was well-known in the Hunan area. They privately discussed, 'Here the cliffs stand ten thousand feet high, how can Zen Master Foyuan gain a foothold?' So they invited Zen Master Foyuan to ascend the seat and give a lecture, setting up more than thirty questions, all of which were obscure, tortuous, and full of traps. Zen Master Foyuan responded to the occasion and answered them one by one, with profound and subtle words and extraordinary arguments, and they were greatly impressed. Long Wang Lian immediately led his subordinates to surround and bow, saying, 'These knees have not bowed to anyone for a long time.' Soon, Zen Master Foyuan passed through Mount Tiantai and successively resided in Huguo Temple, Guoqing Temple, and Hongfu Temple. In the Dīng Hài year of the Qián Dào reign (1167), Minister Shen Dehe served as the prefect of Pingjiang, believing that the great Daocheng of Huqiu could not find a suitable person to preside over it, and strongly invited Zen Master Foyuan to take charge. After Zen Master Foyuan took office, he received believers tirelessly, and the laws were strict and clear. It happened to be a year of famine, and even vegetarian meals and porridge were difficult to maintain, but the shoes outside the temple gate were often full, and those who forgot themselves for the sake of the Dharma gathered here. Zen Master Foyuan's Taoism became more prominent. So he was ordered to preside over Chongxian Temple on Gaoting Mountain, and again ordered to preside over Lingyin Temple, to open the hall to preach, and the envoy sent by the court to offer incense. Zen Master Rujing visited the ancestral master at Xuedou Temple and realized the Dharma. Zen Master Rujing was born intelligent and different from ordinary children. When he grew up, he studied the Dharma of leaving the world, and visited Zen Master Zu'an Jian at Xuedou Temple. He gained some understanding by looking at the 'cypress tree in front of the courtyard'. He presented a eulogy saying, 'The meaning of the ancestral master from the West is in the cypress tree in front of the courtyard, the nostrils are empty and facing the eyes. The fallen dead branches have just jumped, and the pine and vines brightly laugh and stir.' Zen Master Zu'an nodded in approval. The seventh year of Xīn Mǎo (year to be determined). Zen Master Foyuan of Lingyin Temple was summoned to the Xuande Hall to receive an audience with the emperor. On the twentieth day of the first month, Zen Master Foyuan was summoned to the Xuande Hall to receive an audience with the emperor, and the emperor granted him a seat.
問如何免得生死。曰不悟大乘道。終不能免。曰如何得悟。曰本有之性。以歲月磨之。無不悟者。曰悟后如何。曰悟了始知陛下所問。與臣所奏。悉皆不是。曰一切處不是如何。曰脫體見前。了無毫髮可見之相。上大悅。遠復曰。古德道。無所是。是菩提。曰即心即佛如何。曰目前無法。陛下喚什麼作心。曰如何是心。遠正身叉手而立。曰只這是。上又問德山臨濟機緣。遠一一陳之。復曰。悟后千句萬句。乃至一大藏教。只是一句。曰是那一句。曰好語不出門。曰不與萬法為侶可參乎。曰老龐致此一問。驚天動地。驅山塞海。超古今。脫是非。離言說。絕依倚。如陛下至尊至貴。大道本然。曰得道者誰。曰覺道之人。隨其器量淺深。驗在意表。得底人他亦自知時節。學佛者眾。機緣亦廣。恐勞聖聽。不敢具奏。
禪師可觀應丞相魏𣏌請住姑蘇北禪 發明(觀清韻泠然。𣏌願力不昧。故並書)。
觀字宜翁。一室蕭然。曰松風山月。此我無盡衣缽也。丞相魏𣏌出鎮姑蘇。請住北禪。入院。指法座曰。胸中一寸灰已冷。頭上千莖雪未消。老步只宜平地去。不知何事又登高。𣏌擊節不已。𣏌字南夫。壽春人。累官參知政事。篤信佛法。每發願祈來世為僧。一日命丹青寫為僧相。揭之高堂。請德光禪師作贊曰。身
【現代漢語翻譯】 現代漢語譯本 問：如何才能免除生死輪迴？ 答：不領悟大乘佛法，終究不能免除。 問：如何才能領悟？ 答：本有的自性，用歲月去磨礪它，沒有不能領悟的。 問：領悟之後如何？ 答：領悟之後才知道陛下所問的，與臣所奏的，全部都不是（究竟的實相）。 問：一切處都不是，又是如何？ 答：脫離形體，當下顯現，沒有絲毫形相可見。 皇上非常高興。遠復說：古德說，『無所是，是菩提（覺悟）』。 問：即心即佛，又是如何？ 答：目前沒有法，陛下用什麼來稱作心？ 問：如何是心？ 遠端正身體，合掌而立，說：『這便是。』 皇上又問德山（Deshan）和臨濟（Linji）的機緣，遠一一陳述，又說：領悟之後，千句萬句，乃至全部一大藏教，只是一句。 問：是哪一句？ 答：好話不出門。 問：『不與萬法為侶』，可以參究嗎？ 答：老龐（指龐蘊，Layman Pang）提出這個問題，驚天動地，驅山塞海，超越古今，脫離是非，離開言說，斷絕依靠。如同陛下至尊至貴，大道本就如此。 問：得道者是誰？ 答：覺悟真理的人，隨著他的器量深淺，驗證在意念之外。得到真諦的人，他自己也會知道時機。學佛的人很多，機緣也很廣，恐怕勞煩聖聽，不敢全部奏明。
禪師可觀（Ke Guan）應丞相魏𣏌（Wei Xu）之請，住持姑蘇北禪（Gusu Bei Chan）——闡明（觀的清韻泠然，𣏌的願力不昧，所以一併寫下）。
觀，字宜翁（Yi Weng），一室蕭然，說：『松風山月，這是我無盡的衣缽。』丞相魏𣏌出鎮姑蘇，請他住持北禪。入院時，指著法座說：『胸中一寸灰已冷，頭上千莖雪未消。老步只宜平地去，不知何事又登高。』𣏌擊節讚歎不已。𣏌，字南夫（Nanfu），壽春（Shouchun）人，歷任官職至參知政事，篤信佛法，常常發願祈求來世為僧。一日，命畫師畫為僧相，揭于高堂，請德光禪師（De Guang Chanshi）作贊說：『身』
【English Translation】 English version Question: How can one be freed from the cycle of birth and death (samsara)? Answer: Without realizing the Mahayana (Great Vehicle) path, one cannot ultimately be freed. Question: How can one attain realization? Answer: The inherent nature, if polished with time, there is none that cannot be realized. Question: What happens after realization? Answer: After realization, one knows that what Your Majesty asks and what your subject reports are all not (the ultimate reality). Question: If everything is not, then how is it? Answer: Separated from the body, it appears immediately, without a single form to be seen. The Emperor was very pleased. Yuan then said: The ancient virtuous ones said, 'Nothing is, is Bodhi (enlightenment)'. Question: 'Mind is Buddha', how is it? Answer: There is no dharma (teaching) present, what does Your Majesty call mind? Question: What is mind? Yuan straightened his body, put his palms together, and said: 'This is it.' The Emperor then asked about the circumstances of Deshan (Deshan) and Linji (Linji), and Yuan recounted them one by one, and then said: After realization, thousands of sentences, even the entire Tripitaka (Buddhist canon), are just one sentence. Question: Which sentence is it? Answer: Good words do not go out the door. Question: Can 'not being a companion to the myriad dharmas' be investigated? Answer: Layman Pang (Layman Pang Yun) raised this question, shaking the heavens and earth, driving mountains and filling the seas, transcending the past and present, escaping right and wrong, leaving words and speech, cutting off reliance. Just like Your Majesty, supremely noble and precious, the Great Way is inherently so. Question: Who is the one who attains the Way? Answer: The person who awakens to the truth, according to the depth of his capacity, verifies it beyond intention. The person who obtains the essence, he himself will also know the time. There are many who study Buddhism, and the opportunities are also vast, I am afraid of troubling the Holy Hearing, and dare not report everything in detail.
Chan Master Ke Guan (Ke Guan) accepted the invitation of Prime Minister Wei Xu (Wei Xu) to reside at Gusu Bei Chan (Gusu Bei Chan) - Elucidation (Ke Guan's clear rhyme is cool, Wei Xu's vow is not obscure, so they are written together).
Kuan, styled Yi Weng (Yi Weng), in a quiet room, said: 'Pine breeze and mountain moon, this is my endless robe and bowl.' Prime Minister Wei Xu was stationed in Gusu, and invited him to reside at Bei Chan. Upon entering the monastery, he pointed to the Dharma seat and said: 'An inch of ash in my chest is cold, a thousand strands of snow on my head have not melted. My old steps are only suitable for going on flat ground, I don't know why I am climbing high again.' Wei Xu beat the rhythm and praised endlessly. Wei Xu, styled Nanfu (Nanfu), was from Shouchun (Shouchun), and held successive official positions up to Vice Minister. He was a devout believer in Buddhism, and often vowed to pray for rebirth as a monk in the next life. One day, he ordered a painter to paint his monk's appearance, which was hung in the main hall, and invited Chan Master De Guang (De Guang Chanshi) to write a eulogy saying: 'Body'
從果位中來。位冠百僚之上。只因熟處難忘。故見比邱真相。后𣏌將卒。命諸子曰。吾已去。當爲削髮著袈裟以僧相殮之。諸子遵命。以三衣一缽投棺中。
曹洞第十二世雪竇祖示寂。
曹洞第十三世祖
諱如凈。號長翁。出世屢主名剎。
曹洞第十三世天童凈祖嗣宗統(三年)。
祖應詔住天童。上堂曰。雲門九天。看綵鳳銜出。且道如何委悉。急急如律令。敕。
禪師 覺來參領悟。
覺來參。值凈祖上堂。舉靈云見桃花悟道因緣。頌曰。一個烏梅似本形。蜘蛛結網打蜻蜓。蜻蜓落了兩邊趐。堪笑烏梅咬鐵釘。覺不覺失笑。曰蚤知燈是火。飯熟幾多時。后承印記。
壬辰八年。
祖住常州褒忠顯報華藏。
靈隱遠賜號佛海禪師。
祖先還蜀祖付以偈。
癸巳九年。
曹洞第十三世天童凈祖示寂。
祖六坐道場。未言稟承。眾以為請。祖曰。我待涅槃堂里拈出。臨終果拈香曰。如凈行腳四十餘年。首到乳峰。失腳墮于陷阱。此香今不免拈出。鈍置我住雪竇足庵大和尚。並書辭世偈曰。六十六年。罪犯彌天。打個𨁝跳。活陷黃泉。咦。從來生死不相干。擲筆而逝。塔全身於本山。
存考(寶云月函潛和尚洞宗世次疑問
【現代漢語翻譯】 現代漢語譯本 從果位中來。（果位：佛教指修行所證得的境界）位居百官之上，只因爲熟悉的地方難以忘懷，所以顯現比丘（比丘：佛教出家男眾）的真實樣貌。後來統領將士，告誡眾子說：『我將離去，應當為我剃髮，穿上袈裟，用僧人的儀容來殮葬我。』眾子遵從遺命，將三衣一缽（三衣一缽：比丘的隨身之物）放入棺中。
曹洞宗第十二世雪竇祖（雪竇祖）圓寂。
曹洞宗第十三世祖
法諱如凈，號長翁，出世后多次主持名寺大剎。
曹洞宗第十三世天童凈祖（天童凈祖）繼承宗統（三年）。
凈祖應皇帝詔令，住持天童寺。上堂說法時說：『雲門宗（雲門宗：禪宗五家之一）有九天之說，看那綵鳳銜出，且說如何才能明白？』急急如律令。（急急如律令：道教用語，表示緊急命令）皇帝敕令。
禪師覺來（覺來）參領悟道。
覺來參拜，適逢凈祖上堂，舉靈云（靈云）見桃花悟道的因緣。並作頌說：『一個烏梅就像它的本來面目，蜘蛛結網捕捉蜻蜓。蜻蜓落了兩邊的翅膀，可笑烏梅卻去咬鐵釘。』覺來不覺失笑，說：『早知道燈是火，飯熟了多少時候了。』後來得到凈祖的印可。
壬辰年（1232年）八年。
凈祖住持常州褒忠顯報華藏寺。
靈隱寺的遠禪師（遠禪師）賜號佛海禪師。
凈祖先前回到四川，祖師將偈語傳授給他。
癸巳年（1233年）九年。
曹洞宗第十三世天童凈祖圓寂。
凈祖六次主持道場，未曾說過稟承之事，眾人都為此請教。凈祖說：『我等待在涅槃堂里拈出。』臨終果然拈香說：『如凈行腳四十餘年，最初到達乳峰，失足掉入陷阱。這炷香如今不得不拈出，辜負了我住持雪竇寺足庵（足庵）大和尚的身份。』並書寫辭世偈語說：『六十六年，罪犯彌天。打個𨁝跳，活陷黃泉。咦！從來生死不相干。』擲筆而逝。塔葬全身於本山。
存考（寶云月函潛和尚洞宗世次疑問）
【English Translation】 English version He came from the position of Fruition. (Fruition: In Buddhism, the state attained through practice) His position was above all officials, only because familiar places are hard to forget, so he manifested the true appearance of a Bhikkhu. (Bhikkhu: A male monastic in Buddhism) Later, leading generals and soldiers, he told his sons: 'I am about to leave, you should shave my head, put on a kasaya, and use the appearance of a monk to enshroud me.' The sons followed his instructions, placing the three robes and one bowl (three robes and one bowl: the personal belongings of a Bhikkhu) into the coffin.
The twelfth generation of the Caodong school, Xue Dou Zu (Xue Dou Zu), passed away.
The thirteenth generation ancestor of the Caodong school
His Dharma name was Ru Jing, his style name was Chang Weng. After emerging into the world, he repeatedly presided over famous temples and monasteries.
The thirteenth generation of the Caodong school, Tiantong Jing Zu (Tiantong Jing Zu), inherited the lineage (for three years).
Jing Zu responded to the emperor's edict and resided at Tiantong Temple. When he ascended the hall to preach, he said: 'The Yunmen school (Yunmen school: one of the five houses of Chan Buddhism) has the saying of the nine heavens, look at the colorful phoenix carrying it out, and how can one understand it?' Hurry, hurry, as the law commands. (Hurry, hurry, as the law commands: a Taoist term indicating an urgent command) The emperor issued an edict.
Chan Master Jue Lai (Jue Lai) participated and comprehended the Way.
Jue Lai paid homage, and it happened that Jing Zu was ascending the hall, citing the cause and condition of Ling Yun (Ling Yun) realizing enlightenment upon seeing peach blossoms. He composed a verse saying: 'A single dried plum resembles its original form, a spider weaves a web to catch dragonflies. The dragonfly loses both its wings, laughable is the dried plum biting an iron nail.' Jue Lai couldn't help but laugh, saying: 'Knowing early that the lamp is fire, how long has the rice been cooked?' Later, he received Jing Zu's seal of approval.
In the eighth year of Ren Chen (1232).
Jing Zu resided at Baozhong Xianbao Huazang Temple in Changzhou.
Zen Master Yuan (Yuan Chanshi) of Lingyin Temple bestowed the title 'Buddha Sea Zen Master'.
Jing Zu previously returned to Sichuan, and the ancestral master passed on a verse to him.
In the ninth year of Gui Si (1233).
The thirteenth generation of the Caodong school, Tiantong Jing Zu, passed away.
Jing Zu presided over the monastery six times, never mentioning the matter of succession. The assembly asked about this. Jing Zu said: 'I will wait to bring it up in the Nirvana Hall.' At the moment of death, he indeed offered incense and said: 'Ru Jing has traveled for more than forty years, first arriving at Ru Peak, and accidentally fell into a trap. This incense must now be offered, failing my position as the abbot of Xue Dou Temple, Zu An (Zu An) Great Monk.' He then wrote a farewell verse saying: 'Sixty-six years, sins filling the sky. Taking a leap, falling alive into the Yellow Springs. Alas! From the beginning, life and death have nothing to do with each other.' He threw down his pen and passed away. His entire body was entombed on this mountain.
Extant examination (Questions about the Caodong lineage of Baoyun Yuehan Qianhe Shang)
曰。洞宗有祖燈大統之刻。見聞其書者多非之。非之不一端。其著者沒浮山之代續。刪濟宗之兩祖。而據青州塔記削去芙蓉楷下自丹霞淳至天童凈五世。其沒浮山代續。刪濟宗兩祖。見聞者非之。南潛亦非之而不疑者也。其據青州塔記削去芙蓉楷下自丹霞淳至天童凈五世。見聞者非之。南潛則甚疑而不敢驟決其是非。考古越雲門顯聖寺散木湛然澄禪師語錄卷第一。嗣法門人明懷編。萬曆甲寅二月吉日師開法于雲門傳宗廣孝寺。正拈香云。供養北京大覺堂上嗣曹洞正宗第二十六代清涼大和尚。用酬法乳之恩。乙卯開法徑山。拈香辭同。而散木宗門或問。原序明會稽雲門顯聖寺住持嗣曹洞正宗第二十七代沙門圓澄撰。如涅槃會疏諸書自序皆世次炳然。今之非祖燈大統者。以雲門澄和尚稱曹洞正派三十二傳為世數。合芙蓉五人。然考之語錄則實稱其本師為二十六代。其自序題名則稱二十七代。使雲門拈香之是。則祖燈大統之削五人不可非也。使雲門拈香之非。則今天下曹洞宗派不知當誰準也。天下之大。未必遂無一人之知也。典冊之繁。文獻尚存。未必遂無一字之證也。南潛於是甚疑。疑則必問。敢述雲門拈香自序題名。及孤陋疑而未定之見。不敢深匿。謹出而質于洞宗主法諸尊宿。吾宗主法諸尊宿與天下垂意兩宗諸護法長
【現代漢語翻譯】 現代漢語譯本： 他說：『《洞宗祖燈大統》一書中有關於傳承世系的記載，但許多讀過這本書的人都對此表示反對。反對的理由不止一個。其中最顯著的是，它在浮山法遠（生卒年不詳）之後續寫，刪除了臨濟宗的兩位祖師，並且根據青州塔記，刪去了芙蓉道楷（生卒年不詳）之下，從丹霞子淳（生卒年不詳）到天童正覺（生卒年不詳）這五代祖師。對於它在浮山法遠之後續寫，刪除臨濟宗兩位祖師的做法，見過或聽過的人都表示反對，南潛也對此表示反對，並且毫不懷疑。至於它根據青州塔記，刪去芙蓉道楷之下，從丹霞子淳到天童正覺這五代祖師的做法，見過或聽過的人都表示反對，南潛對此則非常懷疑，但不敢貿然判斷其是非。考證《雲門顯聖寺散木湛然澄禪師語錄》卷第一，由嗣法門人明懷編輯。萬曆甲寅年（1614年）二月吉日，禪師在雲門傳宗廣孝寺開法，正拈香時說：『供養北京大覺堂上的曹洞正宗第二十六代清涼大和尚，以此報答法乳之恩。』乙卯年（1615年）在徑山開法，拈香辭與此相同。而《散木宗門或問》的原序，由會稽雲門顯聖寺住持，曹洞正宗第二十七代沙門圓澄撰寫。如同《涅槃會疏》等書的自序一樣，世系都記載得清清楚楚。現在反對《祖燈大統》的人，認為雲門澄和尚自稱曹洞正派三十二傳是世數，加上芙蓉道楷等五人。然而考證《語錄》，實際上他稱自己的本師為二十六代。而他的自序題名則稱二十七代。如果雲門拈香是正確的，那麼《祖燈大統》刪除五人的做法就不可非議。如果雲門拈香是錯誤的，那麼今天下曹洞宗派又該以誰為準呢？天下之大，未必就沒有一個人知道真相。典籍之繁，文獻尚存，未必就沒有一個字的證據。南潛對此非常懷疑。懷疑就必然要問。我斗膽陳述雲門拈香自序題名，以及我孤陋寡聞，疑而未定的看法，不敢隱瞞，謹此提出，向洞宗主法的各位尊宿請教。也請吾宗主法的各位尊宿與天下關注兩宗的各位護法長者明鑑。』
【English Translation】 English version: He said: 'In the book Dongzong Zudeng Datong (Comprehensive Record of the Lamp Transmission of the Caodong School), there is a record of the lineage succession, but many who have read the book disagree with it. There is more than one reason for disagreement. The most prominent is that it continues after Fushan Fayuan (dates unknown), deletes two patriarchs of the Linji School, and, based on the Qingzhou Pagoda Inscription, removes the five generations of patriarchs from Danxia Zichun (dates unknown) to Tiantong Zhengjue (dates unknown) under Furong Daokai (dates unknown). Those who have seen or heard about its continuation after Fushan Fayuan and deletion of the two Linji patriarchs disagree with it, and Nanqian also disagrees with it without doubt. As for its removal of the five generations of patriarchs from Danxia Zichun to Tiantong Zhengjue under Furong Daokai based on the Qingzhou Pagoda Inscription, those who have seen or heard about it disagree with it, and Nanqian is very doubtful about it, but dares not rashly judge its right or wrong. Examining the first volume of the Sayings of Chan Master Zanran Cheng of Sanmu at Yunmen Xiansheng Temple, edited by his Dharma-inheriting disciple Minghuai. On an auspicious day in the second month of the Jia Yin year of the Wanli era (1614), the Chan Master opened the Dharma at Yunmen Chuanzong Guangxiao Temple, and said while offering incense: 'I offer this to the Venerable Qingliang, the 26th generation of the Caodong Orthodox Lineage at the Great Awakening Hall in Beijing, to repay the kindness of the Dharma milk.' In the Yi Mao year (1615), he opened the Dharma at Jingshan, and the incense offering speech was the same. And the original preface of Sanmu Zongmen Huowen (Questions on the Sanmu School), was written by the resident monk Yuancheng of Yunmen Xiansheng Temple in Kuaiji, the 27th generation of the Caodong Orthodox Lineage. Like the prefaces of books such as the Nirvana Sutra Commentary, the lineage is recorded clearly. Now, those who oppose the Zudeng Datong believe that Venerable Yuancheng of Yunmen's claim of being the 32nd transmission of the Caodong Orthodox Lineage is the generational count, adding the five people including Furong Daokai. However, examining the Sayings, he actually calls his own teacher the 26th generation. And his preface title calls himself the 27th generation. If Yunmen's incense offering is correct, then the Zudeng Datong's deletion of the five people cannot be criticized. If Yunmen's incense offering is wrong, then who should the Caodong School of today follow? In this great world, there may not be a single person who knows the truth. In the vastness of the classics, documents still exist, there may not be a single word of evidence. Nanqian is very doubtful about this. If there is doubt, there must be a question. I dare to state Yunmen's incense offering preface title, and my own ignorant and undecided views, daring not to hide them, and hereby present them to the venerable masters who preside over the Dharma of the Caodong School for their instruction. I also ask the venerable masters who preside over the Dharma of our school and the Dharma protectors who pay attention to the two schools to discern this matter.'
者居士。必有劃然之言為之［杓］指。時己巳中秋后五日。○洞宗第三十五世法孫智拈。戊子年刻出洞山正宗源流略記。末云。曹山一枝今以斷絕。諸方安有不知者。據此論之。洞山為洞宗第一代。云居第二代。以及雲門乃三十二代。百丈老人三十三代。而我本師實三十四代也。溯而上之。吾本師望達摩為四十四世。望迦葉為七十一世。望釋迦文佛為七十二世。再以洞山論之則三十四世。更以青原論之則三十八世矣。此係世系所傳。載在洞山源流．傳法正宗等書。故云洞山正宗也。拈于往年間侍本師于弁山。因命發笥得百丈先翁手定稿。即請梓行。師止之曰。比年謬說多端。人之所厭。今暫止之。俟時可行。然後行之。可以洗法門之諍氣。即欲為之。恐非其時也。遂遵命止之。今戊子夏。師受潤州焦山請。乃商較時事。偶于狼籍堆中檢出一冊。題曰洞宗源流正脈。其文旨簡約。世系不混。亟請梓行。師可之。乃附尊稱達摩說及洞山正宗略云爾。寶云潛云。據此則後來所出洞宗源流世次。乃瑞白禪師手定者也。其間云比年謬說多端。又言題曰洞宗源流正脈。其文旨簡約世系不混。亦可以想見當時立說之不一也。○北京勝果寺曹洞源流碑曰。佛祖源流曹洞門庭。過去莊嚴劫千佛。現在賢劫千佛。未來星宿劫千佛。至七佛西
天二十八祖。東土六祖下分五派。曹洞．臨濟．雲門．溈仰．法眼．曹洞。正傳青原思．石頭遷．藥山儼．云嵓晟．洞山價．云居膺．同安丕．同安志．梁山觀．太陽延．投子青．芙蓉楷．鹿門覺．青州辯．大明寶．王山體．雪巖滿．萬松秀．云庭裕．少林泰．少林遇．少林才．大覺彝。已上祖佛各有傳法之偈。正統十一年春三月吉日)。
祥符蔭曰。洞上一宗。中興于雲門澄和尚。雲門以前南北杳邈。兵燹頻仍。而圖記散失。不能具考。澄參慈舟念祖。入室。付偈印證曰。曹源一滴水。佛祖相分付。至今授受時。大地分甘露。咄。五乳峰頭無鏃箭。射得南方半個兒。未見授以洞山源流。所以澄和尚拈念祖香。或稱三十一代。翻刻散木湛然澄禪師語錄二本。一本嗣法門人明孟重訂。法孫凈嶾凈符凈超重編錄。凡四卷。首拈香云。一生辛苦。半世慇勤。撞著個沒眼睛的老和尚。授我折腳鐺子。特為拈出。雖然。家醜不可外揚也。要人天證據。供養北京大覺堂上傳曹洞正宗第三十一代清涼慈舟念和尚。用酬法乳之恩。或稱三十代。又一本參學門人能譯錄。嗣法弟子弁山明雪編次。錄凡七卷。題云古越雲門顯聖寺散木湛然澄禪師語錄。首拈香云。供養北京大覺堂上嗣曹洞正宗三十代清涼大和尚。用酬法乳之恩。或稱二
【現代漢語翻譯】 現代漢語譯本 天竺第二十八祖。（無名）東土第六祖之後分出五派：曹洞宗、臨濟宗、雲門宗、溈仰宗、法眼宗。曹洞宗的正傳是：青原思（無名）、石頭遷（無名）、藥山儼（無名）、云嵓晟（無名）、洞山價（無名）、云居膺（無名）、同安丕（無名）、同安志（無名）、梁山觀（無名）、太陽延（無名）、投子青（無名）、芙蓉楷（無名）、鹿門覺（無名）、青州辯（無名）、大明寶（無名）、王山體（無名）、雪巖滿（無名）、萬松秀（無名）、云庭裕（無名）、少林泰（無名）、少林遇（無名）、少林才（無名）、大覺彝（無名）。以上的祖師佛各有傳法偈。正統十一年（1446年）春三月吉日。
祥符蔭說：『洞山一宗，中興于雲門澄和尚。雲門以前，南北兩地訊息隔絕，戰亂頻繁，圖記散失，無法詳細考證。澄參拜慈舟念祖（無名），入室后，慈舟念祖付偈印證說：「曹源一滴水，佛祖相分付，至今授受時，大地分甘露。」咄！五乳峰頭無鏃箭，射得南方半個兒。』未見授予洞山源流。所以澄和尚拈念祖香，或稱三十一代。翻刻散木湛然澄禪師語錄二本。一本由嗣法門人明孟重訂，法孫凈嶾、凈符、凈超重編錄，共四卷。首卷拈香云：『一生辛苦，半世慇勤，撞著個沒眼睛的老和尚，授我折腳鐺子。特為拈出。雖然，家醜不可外揚也。要人天證據，供養北京大覺堂上傳曹洞正宗第三十一代清涼慈舟念和尚，用酬法乳之恩。』或稱三十代。又一本由參學門人能譯錄，嗣法弟子弁山明雪編次，共七卷。題為《古越雲門顯聖寺散木湛然澄禪師語錄》。首卷拈香云：『供養北京大覺堂上嗣曹洞正宗三十代清涼大和尚，用酬法乳之恩。』或稱二
【English Translation】 English version The 28th Ancestor of Tianzhu (India). After the 6th Ancestor of Dongtu (China), five schools branched out: Caodong, Linji, Yunmen, Weiyang, and Fayan. The orthodox transmission of Caodong is: Qingyuan Si (name), Shitou Qian (name), Yaoshan Yan (name), Yunyan Sheng (name), Dongshan Jia (name), Yunju Ying (name), Tongan Pi (name), Tongan Zhi (name), Liangshan Guan (name), Taiyang Yan (name), Touzi Qing (name), Furong Kai (name), Lumen Jue (name), Qingzhou Bian (name), Daming Bao (name), Wangshan Ti (name), Xueyan Man (name), Wansong Xiu (name), Yunting Yu (name), Shaolin Tai (name), Shaolin Yu (name), Shaolin Cai (name), Dajue Yi (name). Each of the above ancestral Buddhas has a verse for the transmission of Dharma. Auspicious day in the third month of spring in the eleventh year of the Zhengtong reign (1446).
Xiangfu Yin said: 'The Caodong school was revived by Zen Master Yunmen Cheng. Before Yunmen, the news between the north and south was cut off, wars were frequent, and the records were lost, making it impossible to verify in detail. Cheng visited Cizhou Nianzu (name), and after entering the room, Cizhou Nianzu gave a verse of endorsement, saying: 'A drop of water from Caoyuan, the Buddhas and ancestors entrusted to each other, and now when it is received and passed on, the earth is filled with nectar.' Tut! There are no arrows on the top of the Five Breast Peak, shooting half of the south.' It was not seen that the origin of Dongshan was granted. Therefore, Zen Master Cheng recited the ancestral incense, or called it the 31st generation. Two copies of 'The Recorded Sayings of Zen Master Sanmu Zhanran Cheng' were reprinted. One copy was revised by Ming Meng, a disciple who inherited the Dharma, and re-edited by his Dharma grandsons Jingyin, Jingfu, and Jingchao, totaling four volumes. The first volume says: 'I have worked hard all my life and been diligent for half my life, and I have encountered an old monk without eyes who gave me a broken-legged pot. I specially bring it up. Although, family scandals should not be publicized. To have human and heavenly evidence, I offer it to the 31st generation Qingliang Cizhou Nian Zen Master of the orthodox Caodong sect in the Great Awakening Hall of Beijing, to repay the grace of Dharma milk.' Or called the 30th generation. Another copy was recorded by Neng, a disciple who studied, and compiled by Bianshan Mingxue, a disciple who inherited the Dharma, totaling seven volumes. It is titled 'The Recorded Sayings of Zen Master Sanmu Zhanran Cheng of the Xiansheng Temple in Guyue Yunmen'. The first volume says: 'I offer it to the 30th generation Qingliang Great Monk of the Caodong orthodox sect in the Great Awakening Hall of Beijing, to repay the grace of Dharma milk.' Or called two
十六代。原錄。再拈香云。供養北京大覺堂上嗣曹洞正宗第二十六代清涼大和尚。又云門湛然禪師語錄八卷。門人明海編。正拈香云。供養嗣曹洞正宗第二十六代清涼大和尚。又一本。嗣法弟子明雪編受業門人明聞校閱。拈香亦云。曹洞第二十六代清涼大和尚。皆增減不一。後來門下移改翻刻。亦無一定。此世次所以淆訛。議論所以紛錯者也。洞山正宗源流略記。定於瑞白雪和尚。稱雲門乃三十二代。而云比年謬說多端。俟時可行。然後行之。戊子年始於狼籍堆中檢而刻之。題曰。其旨簡約。世系不混。是洞宗世次。斯時亦未有定據者也。近刻祖燈大統。據青州塔記。削去芙蓉楷下五世。與二十六代合。又北京勝果寺正統年間所刻曹洞源流舊碑。亦無丹霞淳五世。與二十六代。亦相合。似可據以定洞上之世次矣。但立言取信於天下後世。不可稍涉一毫之私見。倘一毫涉私。則余皆不足取信。祖燈大統削去芙蓉楷下五世。雖有二碑可據。然削去濟宗兩祖。則實一時孟浪之見。至沒浮山代續公案。則尤不得從上大公無我之旨者。以此二端徴之。則削去五世。亦未遂可以二碑之文。遽為定案也。青州辨塔記真偽且不必論。勝果寺碑。亦復茫昧可疑。洞山價作介。鹿門作六門。此等字面。尚且不合。而況其他。至大覺彝嗣少林
【現代漢語翻譯】 現代漢語譯本 第十六代。原記錄。再次拈香說：『供養北京大覺堂上嗣曹洞正宗第二十六代清涼大和尚。』又《雲門湛然禪師語錄》八卷，門人明海編。再次拈香說：『供養嗣曹洞正宗第二十六代清涼大和尚。』又有一本，嗣法弟子明雪編，受業門人明聞校閱。拈香也說：『曹洞第二十六代清涼大和尚。』這些都有增減不一之處。後來門下弟子們移改翻刻，也沒有一定的標準。這就是世系所以混淆，議論所以紛亂的原因。 《洞山正宗源流略記》中，將瑞白雪和尚定為雲門宗的第三十二代。而云比年間的謬說很多，等待時機可行的時候，再實行。戊子年（具體年份需要根據上下文確定）開始在狼藉堆中撿拾並刻印，題為『其旨簡約，世系不混』。這是洞宗世次的說法，但當時也沒有確定的依據。 最近刻印的《祖燈大統》，根據青州塔記，削去了芙蓉道楷下的五世，與二十六代相合。又北京勝果寺正統年間（1436-1449）所刻的曹洞源流舊碑，也沒有丹霞子淳的五世，與二十六代也相合。似乎可以據此來確定洞上的世次了。 但是，立言要取信於天下後世，不可稍有絲毫的私見。如果有一毫的私見，那麼其餘的都不能取信。《祖燈大統》削去芙蓉道楷下的五世，雖然有兩塊碑可以作為依據，然而削去濟宗的兩祖，實在是一時孟浪的見解。至於沒浮山代續公案，就尤其不符合從上大公無我的宗旨了。從這兩點來考察，那麼削去五世，也不能僅憑兩塊碑的文字，就遽然作為定案。 青州辨塔記的真偽且不必論，勝果寺碑也同樣茫昧可疑。洞山良價（807-869）的『價』寫作『介』，鹿門的『鹿』寫作『六』，這些字面上的錯誤尚且存在，更何況其他方面呢？至於大覺彝嗣少林。
【English Translation】 English version The sixteenth generation. Original record. Again, offering incense, it says: 'Offering to the twenty-sixth generation Qingliang Great Monk of the Caodong Orthodox Lineage at Dajue Temple in Beijing.' Also, the eight-volume 'Recorded Sayings of Zen Master Zhanran of Yunmen,' compiled by his disciple Minghai. Again, offering incense, it says: 'Offering to the twenty-sixth generation Qingliang Great Monk of the Caodong Orthodox Lineage.' There is also a version compiled by his Dharma-inheriting disciple Mingxue, proofread by his student Mingwen. Offering incense, it also says: 'The twenty-sixth generation Qingliang Great Monk of the Caodong Lineage.' These all have inconsistencies in additions and subtractions. Later disciples altered and re-engraved them, without any fixed standard. This is the reason why the lineage is confused and the discussions are chaotic. In the 'Brief Account of the Origin and Lineage of the Caodong Orthodox School,' Venerable Ruibaixue is designated as the thirty-second generation of the Yunmen School. However, there are many erroneous statements in recent years, and it should be implemented when the time is right. In the year Wuzi (the specific year needs to be determined based on the context), it began to be collected and engraved from a messy pile, titled 'Its meaning is concise, and the lineage is not confused.' This is the saying of the Caodong lineage, but there was no definite basis at that time. The recently engraved 'General History of the Ancestral Lamp,' according to the Qingzhou Pagoda Record, removes five generations under Furong Daokai, which is consistent with the twenty-sixth generation. Also, the old stele of the Caodong origin and lineage engraved in the Zhengtong period (1436-1449) of Sheng Guo Temple in Beijing also does not have the five generations of Danxia Zichun, which is also consistent with the twenty-sixth generation. It seems that this can be used to determine the lineage of the Caodong School. However, establishing words must be trustworthy to the world and future generations, and there must be no trace of personal bias. If there is even a trace of personal bias, then the rest cannot be trusted. Although there are two steles that can be used as a basis for removing the five generations under Furong Daokai in the 'General History of the Ancestral Lamp,' removing the two ancestors of the Ji School is indeed a reckless view at the time. As for not including the Fushan Daixu case, it is even more inconsistent with the principle of great impartiality and selflessness from above. Examining it from these two points, then removing the five generations cannot be hastily regarded as a final decision based solely on the text of the two steles. The authenticity of the Qingzhou Bian Pagoda Record need not be discussed, and the Sheng Guo Temple stele is also vague and doubtful. The 'Jia' (value) in Dongshan Liangjie (807-869) is written as 'Jie' (armor), and the 'Lu' (deer) in Lument is written as 'Liu' (six). These literal errors still exist, let alone other aspects? As for Dajue Yisi Shaolin.
才。則傳燈世譜諸書。並所未見。考世譜諸書。淳拙才下為松庭子嚴。其同條諸人。曰佛嚴稔。曰熊耳登。曰華嚴遇。曰益都亮。曰晉寧敬。曰古蔡元。曰奉先孝。曰香嚴忍。無所謂大覺彝者。豈勝果寺碑記儼然。而世譜反遺之耶。此亦一疑案也。疑則不可以必信。今且存之。以俟後來公心明眼。確有真實證見。可以信及天下後世者。考定而詳正焉。佛祖法脈所繫。久之自定。正毋庸彼此暄豗紛諍也。
曹洞第十四世祖
諱 覺姓氏生里闕。
曹洞第十四世鹿門祖嗣宗統(五年)。
住鹿門示眾曰。盡大地是學人一卷經。盡乾坤是學人一隻眼。以如是眼。讀如是經。千萬億劫。常無間斷。諸人還看讀得么。如看讀得。老僧請他吃個無米油糍。
禪師一辨來參領悟。
辨精究內典。來參祖。問如何是盡乾坤是學人一隻眼。祖曰。汝被一卷經遮卻也。辨擬對。祖搖手曰。不快漆桶。去。辨言下有省。
居士龍舒王日休往生凈土。
自書日課佛。積計九百十二萬五百于壁。又遍囑諸人勉進道業。忽厲聲曰。佛來迎我。屹然立化。
甲午淳熙元年。
乙未二年。
丙申三年。
雪竇慧暉敕補凈慈。
暉字自得。會稽張氏子。扣長蘆了祖。微
【現代漢語翻譯】 現代漢語譯本： 關於《傳燈世譜》等書籍，我都沒有見過。考察《世譜》等書籍，淳拙才的下一代是松庭子嚴，與他同輩的人有佛嚴稔、熊耳登、華嚴遇、益都亮、晉寧敬、古蔡元、奉先孝、香嚴忍，沒有所謂的大覺彝。難道勝果寺的碑記明明存在，而《世譜》反而遺漏了他嗎？這也是一個疑案。既然有疑問，就不能完全相信，現在暫且存疑，等待後來的公正人士和有眼光的人，確實有真實的證據，可以使天下後世都信服的，再進行考證和詳細修正。佛祖的法脈所繫，時間久了自然會確定，實在不需要彼此喧譁爭論。
曹洞宗第十四世祖
法諱覺，姓氏和出生地不詳。
曹洞宗第十四世鹿門祖嗣宗統（五年，1165年）。
住在鹿門時，開示大眾說：『整個大地是學人的一卷經，整個乾坤是學人的一隻眼。用這樣的眼睛，讀這樣的經，千萬億劫，常常沒有間斷。各位還看得懂、讀得懂嗎？如果看得懂、讀得懂，老僧請他吃個無米油糍。』
禪師一辯前來參拜領悟。
一辯精通佛學經典，前來參拜祖師，問道：『如何是整個乾坤是學人的一隻眼？』祖師說：『你被一卷經遮住了。』一辯想要回答，祖師搖手說：『不快漆桶，去。』一辯當即有所領悟。
居士龍舒王日休往生凈土。
親自書寫每日功課佛號，累計九百一十二萬五百遍於墻壁。又再三囑咐眾人努力精進道業。忽然厲聲說：『佛來迎接我了！』屹立而化。
甲午淳熙元年（1174年）。
乙未淳熙二年（1175年）。
丙申淳熙三年（1176年）。
雪竇慧暉奉旨補任凈慈寺住持。
慧暉，字自得，會稽張氏之子。拜訪長蘆了祖，稍微
【English Translation】 English version: Regarding the books such as 'The Lamp Records and Lineage,' I have not seen them all. Examining the books like 'Lineage Records,' the successor of Chunzhuo Cai is Songting Ziyan, and those of the same generation include Foyan Ren, Xionger Deng, Huayan Yu, Yidu Liang, Jinning Jing, Gu Caiyuan, Fengxian Xiao, and Xiangyan Ren. There is no mention of a so-called Dajue Yi. Could it be that the stele inscription of Shengguo Temple clearly exists, while the 'Lineage Records' have omitted him? This is also a matter of doubt. Since there is doubt, one cannot completely believe it. For now, let us reserve judgment and wait for later impartial individuals and those with discerning eyes, who have genuine evidence that can convince the world and future generations, to examine and correct it in detail. The lineage of the Buddha's Dharma is at stake, and in time it will naturally be determined. There is really no need for mutual clamor and contention.
The Fourteenth Ancestor of the Caodong School
The Dharma name is Jue, the surname and birthplace are unknown.
The Fourteenth Ancestor of the Caodong School, Zusi Zongtong of Lumen (5th year, 1165).
While residing at Lumen, he instructed the assembly, saying: 'The entire great earth is a sutra for the student, the entire universe is the student's one eye. With such an eye, reading such a sutra, for countless eons, there is no interruption. Do you all see and read it? If you can see and read it, this old monk will treat you to a rice-less oil cake.'
Chan Master Yibian came to pay respects and gain enlightenment.
Yibian, well-versed in Buddhist scriptures, came to pay respects to the Patriarch and asked: 'What is the entire universe being the student's one eye?' The Patriarch said: 'You are obscured by a sutra.' Yibian intended to reply, but the Patriarch shook his head and said: 'Not a quick lacquer bucket, go.' Yibian had an immediate realization.
Layman Longshu Wang Rixiu was reborn in the Pure Land.
He personally wrote the daily practice of Buddha's name, accumulating nine million one hundred twenty-five hundred times on the wall. He repeatedly urged everyone to diligently advance in their practice. Suddenly, he exclaimed: 'The Buddha is coming to welcome me!' He stood upright and transformed.
Jiawu, the first year of Chunxi (1174).
Yiwei, the second year of Chunxi (1175).
Bingshen, the third year of Chunxi (1176).
Xuedou Huihui was appointed by imperial decree to be the abbot of Jingci Temple.
Huihui, styled Zide, was the son of the Zhang family of Kuaiji. He visited Changlu Liao Zu, slightly
有所證。謁天童覺。許為入室真子。紹興丁巳。開法補陀。徙萬壽。及吉祥。雪竇。敕住凈慈。
禪師靈隱佛海慧遠寂。
正月十五日。眾集。遠扄方丈。書偈付素所馴畜一黑猿而寂。
禪師德光應詔住靈隱冬入對選德殿賜號佛照。
光新喻彭氏子。母夢異僧入室驚窹有娠。既生。乃祖曰。吾家世積德。是兒必光吾門。因命名德光。有術者相之曰。是子伏犀貫頂。出家必作法門棟樑力懇出家。初謁月庵果。歷參知識五十餘員。末後見大慧杲于育王嗣法。詔住靈隱。遣使降香開堂恩寵優渥。是冬召對便殿。問佛法大意。光敷奏直截。帝大悅。留禁中觀堂五宿。兩賜御頌。特賜佛照禪師之號。
禪師簡堂行機住江州圓通。
機臺州楊氏子。嗣護國元。
詔天臺宗教同大藏流通。
丁酉四年。
祖住徑山禪師崇岳領悟。
祖移蔣山華藏徑山。岳皆從之。會祖入室次。問旁僧不是心不是佛不是物。岳侍側豁然大悟。乃曰。今日方會木庵道開口不在舌頭上。自是機辯縱橫。
圓通機移臺州平田。
松窗居士錢端履從護國景元發明己事。丁酉秋示微恙。修書召平田機。及國清瑞巖主僧。有訣別之語。機與二僧詣榻次。禮起趺坐。言笑移時。即書曰。浮
【現代漢語翻譯】 有所證悟。去拜見天童覺（禪師名）。天童覺禪師認可他是可以進入內室的真傳弟子。紹興丁巳年（1137年），在補陀山開堂說法，后又遷往萬壽寺、吉祥寺、雪竇寺。奉皇帝的命令，住持凈慈寺。
靈隱佛海慧遠禪師圓寂。
正月十五日，僧眾聚集。慧遠禪師關閉方丈室，寫下偈語，交給平時馴養的一隻黑猿后圓寂。
德光禪師應皇帝的詔令，住持靈隱寺，冬天入朝在選德殿接受皇帝的召見，被賜予『佛照』的稱號。
德光禪師是新喻彭氏之子。他的母親夢見一位奇異的僧人進入房間，驚醒后發現自己懷孕了。出生后，他的祖父說：『我家世代積累德行，這個孩子必定能光耀門楣。』因此命名為德光。有術士為他看相說：『這個孩子伏犀骨貫頂，出家必定成為佛門棟樑。』德光懇切地請求出家。最初拜見月庵果禪師，後來參訪了五十多位善知識。最後在大慧杲禪師處得到印可，繼承法脈。奉皇帝的詔令住持靈隱寺，皇帝派遣使者降香開堂，恩寵非常優厚。當年冬天，皇帝召見他在便殿，詢問佛法大意。德光禪師的回答非常直接了當，皇帝非常高興，讓他留在禁中觀堂住了五夜，兩次賜予御製頌詩，特別賜予『佛照禪師』的稱號。
簡堂行機禪師住持江州圓通寺。
行機禪師是臺州楊氏之子，繼承了護國元禪師的法脈。
皇帝下詔，將天臺宗的典籍與大藏經一同流通。
丁酉四年（年份缺失，應為紹興年間）。
木庵祖元禪師住持徑山寺，崇岳禪師跟隨他領悟佛法。
祖元禪師先後移居蔣山華藏寺和徑山寺，崇岳禪師都跟隨他。一次，祖元禪師在入室時問旁邊的僧人：『不是心，不是佛，不是物，』崇岳禪師在旁邊聽了，豁然大悟，於是說：『今天才知道木庵禪師所說的開口不在舌頭上。』從此以後，他的機鋒辯才非常出色。
圓通行機禪師移居臺州平田寺。
松窗居士錢端履從護國景元禪師處明白了自身的大事。丁酉年秋天，他略感不適，寫信召來平田寺的行機禪師，以及國清寺和瑞巖寺的主持僧人，說了訣別的話。行機禪師與兩位僧人來到床榻邊，禮拜后趺坐。談笑了一會兒，就寫道：『浮…』
【English Translation】 He had some realization. He visited Tiantong Jue (Zen Master's name). Zen Master Tiantong Jue recognized him as a true disciple who could enter the inner chamber. In the Ding Si year of Shaoxing (1137), he opened the Dharma at Putuo Mountain, and later moved to Wanshou Temple, Jixiang Temple, and Xuedou Temple. He was ordered by the emperor to reside at Jingci Temple.
Zen Master Fohai Huiyuan of Lingyin Temple passed away.
On the fifteenth day of the first month, the monks gathered. Zen Master Huiyuan closed the abbot's room, wrote a verse, and gave it to a black ape he usually tamed before passing away.
Zen Master Deguang was summoned by the emperor to reside at Lingyin Temple. In winter, he entered the court and was received by the emperor in the Xuande Hall, and was granted the title 'Fozhao'.
Zen Master Deguang was the son of the Peng family of Xinyu. His mother dreamed of a strange monk entering the room, and woke up to find herself pregnant. After he was born, his grandfather said, 'Our family has accumulated virtue for generations, and this child will surely bring glory to our family.' Therefore, he was named Deguang. A fortune teller examined him and said, 'This child has a 'fu xi' bone running through the top of his head. If he becomes a monk, he will surely become a pillar of the Buddhist community.' Deguang earnestly requested to become a monk. He first visited Zen Master Yuean Guo, and later visited more than fifty good teachers. Finally, he was approved by Zen Master Dahui Gao and inherited the Dharma lineage. He was ordered by the emperor to reside at Lingyin Temple, and the emperor sent an envoy to offer incense and open the hall, with great favor and grace. That winter, the emperor summoned him to the side hall and asked about the main idea of the Buddha-dharma. Zen Master Deguang's answer was very direct and straightforward, and the emperor was very pleased. He was allowed to stay in the Guantang Hall in the forbidden palace for five nights, and was given two imperial poems, and was specially granted the title 'Zen Master Fozhao'.
Zen Master Jiantang Xingji resided at Yuangtong Temple in Jiangzhou.
Zen Master Xingji was the son of the Yang family of Taizhou, and inherited the Dharma lineage of Zen Master Huguo Yuan.
The emperor issued an edict to circulate the scriptures of the Tiantai school together with the Tripitaka.
The fourth year of Ding You (year missing, should be during the Shaoxing period).
Zen Master Mu'an Zuyuan resided at Jingshan Temple, and Zen Master Chongyue followed him to understand the Buddha-dharma.
Zen Master Zuyuan moved to Jiangshan Huazang Temple and Jingshan Temple successively, and Zen Master Chongyue followed him. Once, when Zen Master Zuyuan was in the inner room, he asked the monks next to him, 'It is not mind, not Buddha, not thing,' Zen Master Chongyue heard it next to him and suddenly realized, and then said, 'Today I know that Zen Master Mu'an said that opening the mouth is not on the tongue.' From then on, his wit and eloquence were outstanding.
Zen Master Yuangtong Xingji moved to Pingtian Temple in Taizhou.
Layman Songchuang Qian Duanli understood the great matter of himself from Zen Master Huguo Jingyuan. In the autumn of Ding You year, he felt slightly unwell, and wrote a letter to summon Zen Master Xingji of Pingtian Temple, as well as the abbots of Guoqing Temple and Ruiyan Temple, and said farewell words. Zen Master Xingji and the two monks came to the bedside, bowed and sat in the lotus position. After talking and laughing for a while, he wrote: 'Floating...'
世虛幻。本無去來。四大五蘊。必歸終盡。雖佛祖具大威德亦不能免這一著子。天下老和尚一切善知識。還有跳得過者無。蓋為地水火風。因緣和合。暫時湊泊。不可錯認為己有。大丈夫磊磊落落。當用處把定。立處皆真。順風使帆。上下水皆可因齋慶贊。去留自在。此是上來諸聖。開大解脫。一路涅槃門。本來清凈空寂境界。無為之大道也。今吾如是。豈不快哉。塵勞外緣。一時掃盡。荷諸山垂顧。咸愿證明。伏惟珍重。置筆顧機曰。某坐去好。臥去好。機曰。相公去便了。理會甚坐與臥耶。禮笑曰。法兄當爲祖道自愛。遂斂目而逝。
曹洞第十四世鹿門祖示寂。
曹洞第十五世祖
諱一辨。嗣鹿門。
戊戌五年。
曹洞第十五世普照祖嗣宗統(九年)。
祖住青州普照。設百問勘驗來學。遷東都萬壽。燕秦齊晉之間。推為尊宿。
禪師 寶來參領悟。
問離四句絕百非。請師直指西來意。祖曰。昨日有人恁么問。被打出去也。寶曰。今日又如何。祖曰。你得恁么不識痛癢寶禮拜。祖曰。可惜許棒折也。寶直得汗下。忽然猛省。
靈隱德光引對便殿。
己亥六年。
庚子七年。
祖住靈隱。
禪師德光歸老育王。
凈慈智
【現代漢語翻譯】 現代漢語譯本 世界是虛幻的，本來就沒有來去。地、水、火、風四大假合，色、受、想、行、識五蘊(skandha)終究會消亡。即使是佛祖具有極大的威德，也不能免除這一結局。天下的老和尚和一切善知識，還有誰能跳得過去呢？因為地、水、火、風四大元素因緣和合，暫時聚合在一起，不可錯誤地認為是自己擁有的。大丈夫光明磊落，應當在關鍵時刻把握住，所站之處皆是真實。順風揚帆，上下水都可因齋飯慶賀讚頌，去留自在。這是歷代聖賢開啟的大解脫之路，通往涅槃(Nirvana)之門，本來就是清凈空寂的境界，是無為的大道啊！現在我這樣做，豈不快樂！塵世的勞苦和外在的牽絆，一時全部掃除乾淨。感謝諸位大德的垂顧，都願意為我證明。說完珍重，放下筆，回頭問侍者說：『我是坐著走好，還是躺著走好？』侍者說：『相公怎麼方便就怎麼走吧，還管什麼坐著躺著呢？』 理公笑著說：『法兄應當爲了祖師的道統而自愛。』於是閉上眼睛去世了。 曹洞宗第十四世鹿門祖(時間不詳)示寂。 曹洞宗第十五世祖 法諱一辨，是鹿門祖的嗣法弟子。 戊戌五年(時間不詳)。 曹洞宗第十五世普照祖嗣宗統(九年)(時間不詳)。 祖師住在青州普照寺，設定百種問題來勘驗來學習的人。后遷往東都萬壽寺。在燕地、秦地、齊地、晉地之間，被推崇為尊宿。 禪師寶來參拜領悟。 問：『離開了四句，斷絕了一切相對概念，請老師直接指示西來意。』祖師說：『昨天有人這樣問，已經被我打出去了。』寶來問：『今天又如何呢？』祖師說：『你竟然這麼不知痛癢！』寶來禮拜。祖師說：『可惜我手中的棒子折斷了。』寶來頓時汗流浹背，忽然猛然醒悟。 靈隱德光在便殿上被皇帝召見。 己亥六年(時間不詳)。 庚子七年(時間不詳)。 祖師住在靈隱寺。 禪師德光告老還鄉，回到育王寺。 凈慈智(時間不詳)
【English Translation】 English version The world is illusory, inherently without coming or going. The four elements of earth, water, fire, and wind are temporary aggregates, and the five skandhas (skandha) will eventually perish. Even the Buddha, with great power and virtue, cannot escape this fate. Among all the old monks and virtuous teachers in the world, who can transcend this? Because the four elements of earth, water, fire, and wind come together through causes and conditions, temporarily assembling, it is a mistake to think of them as one's own. A great person should be upright and forthright, grasping the moment when it is needed, and wherever they stand is truth. Sailing with the wind, both upstream and downstream, one can celebrate and praise with vegetarian meals, freely going and staying. This is the path of great liberation opened by the sages of the past, the gate to Nirvana (Nirvana), which is inherently a realm of pure emptiness and stillness, the great path of non-action! Now that I do this, how joyful! The toils of the world and external entanglements are swept away all at once. I am grateful for the attention of all the virtuous ones, who are willing to bear witness for me.' After saying 'take care,' he put down his pen and turned to ask the attendant, 'Is it better for me to go sitting or lying down?' The attendant said, 'Venerable sir, go however it is convenient for you, why bother about sitting or lying down?' Lord Li smiled and said, 'My Dharma brother should cherish himself for the sake of the ancestral lineage.' Then he closed his eyes and passed away. The fourteenth generation of the Caodong (Soto Zen) lineage, Patriarch Lumen (date unknown), passed away. The fifteenth generation of the Caodong lineage Patriarch His Dharma name was Yibian, and he was a Dharma heir of Patriarch Lumen. Year Wuxu 5th (date unknown). The fifteenth generation of the Caodong lineage, Patriarch Puzhao, succeeded to the lineage (9 years) (date unknown). The Patriarch resided at Puzhao Temple in Qingzhou, setting up a hundred questions to examine those who came to study. Later, he moved to Wanshou Temple in Dongdu. He was revered as a venerable elder in the regions of Yan, Qin, Qi, and Jin. Chan Master Bao came to pay respects and gain enlightenment. Asked: 'Beyond the four phrases and cutting off all relative concepts, please directly point to the meaning of the coming from the West.' The Patriarch said, 'Yesterday someone asked like this and was beaten out.' Bao asked, 'What about today?' The Patriarch said, 'You are so insensitive to pain!' Bao bowed. The Patriarch said, 'It's a pity that the stick in my hand broke.' Bao was immediately covered in sweat and suddenly awakened. Lingyin Deguang was summoned by the emperor in the side hall. Year Jihai 6th (date unknown). Year Gengzi 7th (date unknown). The Patriarch resided at Lingyin Temple. Chan Master Deguang retired and returned to his hometown, returning to Yuwang Temple. Jingci Zhi (date unknown)
暉退歸雪竇。
禪師楚明召對遷徑山。
明初參圓悟祖。次謁徑山杲。后依華藏民而徹悟。住雪竇。召對。上問曰。三教聖人。本同此理。明曰。譬如虛空。東西南北。初無二也。上曰。但聖人所立門戶異耳。故孔子以中庸設教。明曰。非中庸何以安立世間。法華云。治世語言。資生業等。皆與實相。不相違背。華嚴云。不壞世間相。而治出世間法。上曰。今時士大夫。學孔子者。多隻工文字語言。不見夫子之道。不識夫子之心。惟釋氏不以文字教人。直指心源。頓令悟入。不亂于死生之際。此為殊勝。明曰。非獨後世學者。不見夫子之心。當時顏子。號為具體。盡平生力量。只道個瞻之在前。忽焉在後。如有所立卓爾。竟捉摸未著。而聖人分明八字打開。向諸弟子曰。二三子以我為隱乎。吾無隱乎爾。以此觀之。當時弟子。尚不識夫子心。況今人乎。張商英曰。吾學佛然後能知儒。此言實為至言。上曰。朕意亦謂如此。上又曰。老莊何如人。明曰。只是佛法中小乘聲聞以下人。蓋小乘厭身如桎梏。棄智如雜毒。化火焚身。入無為界。正如莊子形固可使如槁木。心固可使如死灰。老子曰。吾有大患。為吾有身。大乘人則不然。度眾生盡方證菩提。正如伊尹所謂予天民之先覺者也。予將以斯道覺斯民也。有
【現代漢語翻譯】 現代漢語譯本： 釋印暉退隱回到雪竇寺。 禪師楚明奉召入宮覲見，之後調往徑山寺。 楚明最初參拜圓悟克勤禪師，之後拜謁徑山杲禪師，後來依止華**禪師而徹底領悟。住持雪竇寺。奉召入宮覲見。皇上問道：『儒、釋、道三教的聖人，其根本道理是相同的吧？』楚明回答說：『譬如虛空，無論東西南北，本來就沒有分別。』皇上說：『只是聖人所設立的門徑不同罷了。所以孔子用中庸之道來設教。』楚明說：『不用中庸之道，怎麼能安定世間呢？《法華經》說，治理世間的語言，維持生活的行業等等，都與實相不相違背。《華嚴經》說，不破壞世間的表象，而修習出世間的佛法。』皇上說：『現在的士大夫，學習孔子的人，大多隻精通文字語言，看不見孔子的道，不瞭解孔子的心。只有釋迦牟尼佛不以文字教人，直接指示心源，立刻使人領悟，不迷惑于生死之際，這才是殊勝之處。』楚明說：『不只是後世的學者，看不見孔子的心。當時顏回，號稱完全領會了孔子的道，用盡一生的力量，只說出『瞻仰在前，忽然在後』，好像有所樹立，但始終沒有捉摸到。而聖人分明地用八個字打開局面，對弟子們說：『你們以為我有什麼隱瞞嗎？我沒有什麼隱瞞你們的。』由此看來，當時的弟子，尚且不瞭解孔子的心，何況現在的人呢？』張商英說：『我學習佛法之後，才能瞭解儒學。』這句話實在是至理名言。皇上說：『朕也認為是這樣。』皇上又問：『老子、莊子是什麼樣的人？』楚明回答說：『只是佛法中小乘聲聞以下的人。因為小乘厭惡身體如同枷鎖，拋棄智慧如同雜毒，用火焚燒身體，進入無為的境界。正如莊子所說，形體可以像枯木一樣，心也可以像死灰一樣。老子說：『我最大的憂患，就是因為我有身體。』大乘人則不是這樣，要度盡眾生才能證得菩提，正如伊尹所說，我是上天百姓中最先覺悟的人，我要用這個道來覺悟這些百姓。』 有
【English Translation】 English version: Chan Master Hui retired and returned to Xuedou Monastery (雪竇寺). Chan Master Chuming (楚明) was summoned to the palace by Emperor and later transferred to Jingshan Monastery (徑山寺). Initially, Chuming (楚明) studied under Zen Master Yuanwu Keqin (圓悟克勤). Later, he visited Jingshan Gao (徑山杲). Eventually, he attained complete enlightenment under the guidance of Hua. He resided at Xuedou Monastery (雪竇寺). During a summons to the palace, the Emperor asked: 'The sages of Confucianism, Buddhism, and Taoism share the same fundamental principle, don't they?' Chuming (楚明) replied: 'It is like the void, where there is no difference between east, west, north, and south.' The Emperor said: 'It's just that the paths established by the sages are different. Therefore, Confucius established his teachings based on the Doctrine of the Mean.' Chuming (楚明) said: 'Without the Doctrine of the Mean, how could the world be stabilized? The Lotus Sutra says that worldly language for governance and means of livelihood are not contradictory to the true nature of reality. The Avatamsaka Sutra says that one cultivates the Dharma of transcending the world without destroying the appearances of the world.' The Emperor said: 'Nowadays, scholars who study Confucianism mostly only excel in writing and language, but they do not see the Way of Confucius and do not understand the mind of Confucius. Only Shakyamuni Buddha does not teach people with words, but directly points to the source of the mind, immediately enabling people to awaken and not be confused by the cycle of life and death. This is truly extraordinary.' Chuming (楚明) said: 'It is not only later scholars who do not see the mind of Confucius. At that time, Yan Hui (顏子), who was known to have fully grasped the Way, spent his entire life saying only, 'Looking up to it, it is ahead; suddenly, it is behind.' It seems that something has been established, but he never grasped it. The sage clearly opened up the situation with eight words, saying to his disciples, 'Do you think I have concealed anything? I have concealed nothing from you.' From this, it can be seen that even the disciples at that time did not understand the mind of Confucius, let alone people today.' Zhang Shangying (張商英) said: 'I was able to understand Confucianism after studying Buddhism.' These words are truly profound. The Emperor said: 'I also think so.' The Emperor then asked: 'What kind of people are Laozi (老子) and Zhuangzi (莊子)?' Chuming (楚明) replied: 'They are only people below the level of Sravakas (聲聞) in the Small Vehicle (小乘) of Buddhism. Because the Small Vehicle detests the body as if it were shackles and discards wisdom as if it were mixed poison, burning the body with fire and entering the realm of non-action. Just as Zhuangzi (莊子) said, 'The body can be made like withered wood, and the mind can be made like dead ashes.' Laozi (老子) said: 'My greatest worry is that I have a body.' The people of the Great Vehicle (大乘) are not like this. They can only attain Bodhi after liberating all sentient beings, just as Yi Yin (伊尹) said, 'I am the first to awaken among the people of Heaven, and I will use this Way to awaken these people.'
一夫不被其澤。若己推而內之溝中也。上大悅。賜號寶印。即日詔住徑山。
辛丑八年。
壬寅九年。
癸卯十年。
帝注圓覺經。
二月。遣中使赍賜徑山刊行。詔禪師楚明序之。
禪師宏智下雪竇自得慧暉寂。
甲辰十一年。
祖住天童。
乙巳十二年。
曹洞第十五世普照祖示寂。
祖示十六頌。一識自宗。二死中得活。三活中死。四不落死活。五背舍。六不背舍。七活人劍。八殺人刀。九平常。十利道㧞生。十一言無過失。十二透脫。十三透脫不透脫。十四稱揚。十五降句。十六方入圓。云溪挺曰。祖禰不了。殃及兒孫。浮山遠嘗以此十六題拈示投子。投子至青州凡九世。絲絲相續。因為作頌。
曹洞第十六世祖
諱 寶嗣普照。
丙午十三年。
曹洞第十六世大明祖嗣宗統(四年)。
住磁州大明。上堂曰。若論此事。如人作針線。針針相似。忽見人來。不覺失卻針。祇見線。這邊尋也不見。那邊尋也不見。卻自曰。近處尚不見。遠處那裡得來。多時尋不得。心煩不好。昏悶打睡。拽衣就枕。方就枕時。驀然一劄。曰原來祇在這裡。
侍者 體省悟受印記。
體為侍者。偶于出生臺見雀
【現代漢語翻譯】 現代漢語譯本：即使是一個人沒有得到恩澤，也好像自己把他推進了溝里一樣。皇上非常高興，賜予『寶印』的稱號，當天就下詔讓住持在徑山（地名）。
辛丑八年（1121年）。
壬寅九年（1122年）。
癸卯十年（1123年）。
皇帝註釋《圓覺經》。
二月，派遣中使帶著賞賜到徑山刊行，詔令禪師楚明為之作序。
禪師宏智在雪竇自得慧暉寂滅。
甲辰十一年（1124年）。
祖師住在天童（地名）。
乙巳十二年（1125年）。
曹洞宗第十五世普照祖師圓寂。
祖師開示十六頌：一、認識自己的宗（根本宗旨）。二、死中得活。三、活中死。四、不落死活。五、背舍（背離捨棄）。六、不背舍。七、活人劍。八、殺人刀。九、平常。十、利道㧞生。十一、言無過失。十二、透脫（解脫）。十三、透脫不透脫。十四、稱揚（讚揚）。十五、降句。十六、方入圓。云溪挺說：祖先不了悟，禍及子孫。浮山遠曾經用這十六題來開示投子，投子到青州凡九世，絲絲相續，因此為之作頌。
曹洞宗第十六世祖師
諱：寶嗣普照。
丙午十三年（1126年）。
曹洞宗第十六世大明祖師嗣宗統（四年）。
住持在磁州大明。上堂說：如果談論這件事，就像人做針線活，針針相似。忽然看見有人來，不知不覺丟了針，只看見線。這邊找也找不到，那邊找也找不到。就自言自語說：近處尚且找不到，遠處哪裡能找到呢？找了很久也找不到，心裡煩躁不好，昏昏沉沉想睡覺。拉起衣服就想睡覺，剛要躺下的時候，突然一下子醒悟，說：原來就在這裡。
侍者體省悟接受印記。
體作為侍者，偶然在出生臺看見雀
【English Translation】 English version: Even if one person does not receive his grace, it is as if he himself pushed him into the ditch. The Emperor was very pleased and bestowed the title 'Precious Seal'. On the same day, he issued an edict for him to reside at Jingshan (place name).
Xin Chou, the eighth year (1121).
Ren Yin, the ninth year (1122).
Gui Mao, the tenth year (1123).
The Emperor annotated the 'Surangama Sutra'.
In the second month, he sent a eunuch with gifts to Jingshan for publication, and ordered Chan Master Chuming to write a preface for it.
Chan Master Hongzhi passed away at Xuedou, having attained Huihui's silence.
Jia Chen, the eleventh year (1124).
The Patriarch resided at Tiantong (place name).
Yi Si, the twelfth year (1125).
The fifteenth generation Patriarch Puzhao of the Caodong school passed away.
The Patriarch revealed sixteen verses: 1. Recognize one's own sect (fundamental principle). 2. Obtain life from death. 3. Die in life. 4. Not falling into death or life. 5. Back-abandonment (abandoning). 6. Not back-abandonment. 7. Living person's sword. 8. Killing person's knife. 9. Ordinary. 10. Benefiting the Way and uprooting life. 11. Speech without fault. 12. Thorough detachment (liberation). 13. Detachment and non-detachment. 14. Praising. 15. Descending phrase. 16. Square entering circle. Yunxi Ting said: If the ancestors do not understand, the calamity will befall the descendants. Fushan Yuan once used these sixteen topics to instruct Touzi, and Touzi went to Qingzhou for nine generations, continuing thread by thread, so he composed verses for them.
The Sixteenth Generation Patriarch of the Caodong School
Given name: Baosi Puzhao.
Bing Wu, the thirteenth year (1126).
The Sixteenth Generation Patriarch Daming Zushi Sizongtong of the Caodong School (four years).
Resided at Daming in Cizhou. He said in the Dharma hall: 'If we talk about this matter, it is like a person doing needlework, stitch after stitch is similar. Suddenly seeing someone coming, unknowingly losing the needle, only seeing the thread. Searching here and not finding it, searching there and not finding it. Then he says to himself: 'I can't even find it nearby, how can I find it far away?' After searching for a long time and not finding it, feeling annoyed and unwell, feeling drowsy and wanting to sleep. Pulling the clothes and wanting to go to sleep, just as he was about to lie down, he suddenly realized: 'It was originally right here.'
Attendant Ti Xingwu received the seal.
Ti, as an attendant, accidentally saw a sparrow at the birth platform.
舍食。雀飛去。祖在體背上打一掌。體驚顧。祖曰。還是雀子孤負你。你孤負我。體罔措。祖曰。自可憐生。卻乃互相孤負去。體豁然有省。從此執侍久之。秘重深嚴。一旦辭祖。或問祖曰。侍者何往。祖曰。諸方來。諸方去。何介意哉。又問參學何似。祖曰。道有參學。栽他頭角。道無參學。減他威光。一眾方知已蒙印記。
丁未十四年。
戊申十五年。
徑山楚明退居別峰。
禪師智䇿詔住徑山。
己酉十六年 朱熹大學章句或問成(熹言生平精力盡在此書)。
曹洞第十六世磁州大明祖示寂。
曹洞第十七世祖
諱 體嗣大明住王山。
光宗。
光宗庚戌紹熙元年。
曹洞第十七世太原王山祖嗣宗統(三年)。
祖久隱太原西山。當道請住王山。示眾曰。師子有三種。第一超宗異目。第二齊肩共躅。第三影響不真。若超宗異目者。見過於師。堪為種草。若齊肩共躅者。減師半德。落在今時。若影向不真者。狐犴猥勢。羊質虎皮 發明(按洞宗自青州至萬松皆王化大河以北為金界內兵燹紛更語錄失傳諸祖聊得其大概云爾)。
禪師 滿參祖領悟。
滿初參普照祖。祖曰。兄弟年俊。正宜叩參。老僧當年。唸唸常以佛法為
【現代漢語翻譯】 現代漢語譯本 舍食。麻雀飛走了。祖師在體（弟子名）的背上打了一掌。體驚恐地回頭看。祖師說：『還是麻雀辜負了你，還是你辜負了我？』體不知所措。祖師說：『各自憐惜生命，卻又互相辜負。』體豁然開悟。從此侍奉祖師很久。祖師對他秘而不宣，非常重視。有一天，體向祖師辭行。有人問祖師：『侍者要到哪裡去？』祖師說：『從各方來，到各方去，何必在意呢？』又問：『參學怎麼樣？』祖師說：『道有參學，是給他頭上栽角；道無參學，是減損他的威光。』大家這才知道體已經得到了祖師的印可。
丁未十四年（年份待查）。
戊申十五年（年份待查）。
徑山楚明退隱到別峰。
禪師智䇿奉詔住持徑山。
己酉十六年（年份待查） 朱熹的《大學章句或問》完成（朱熹說他一生的精力都用在這本書上）。
曹洞宗第十六世磁州大明祖師圓寂。
曹洞宗第十七世祖師
名諱體，繼承大明的法嗣，住持王山。
光宗（皇帝名）。
光宗庚戌紹熙元年（1190年）。
曹洞宗第十七世太原王山祖師嗣宗統（三年）。
祖師長期隱居在太原西山。當地官員請他住持王山。祖師向大眾開示說：『獅子有三種，第一種是超宗異目，第二種是齊肩共躅，第三種是影響不真。如果超宗異目，見解超過老師，可以為他種植草木；如果齊肩共躅，就減少了老師一半的德行，落在了當今時代；如果影向不真，就像狐貍和野狗一樣憑藉權勢，羊的本質卻披著虎皮。』發明（按：曹洞宗從青州到萬松，都在王化的大河以北，屬於金朝境內，戰亂頻繁，語錄失傳，各位祖師的事蹟只能大概瞭解）。
禪師滿參拜祖師，領悟了佛法。
滿最初參拜普照祖師。祖師說：『兄弟你年紀輕輕，正應該叩問參禪。老衲當年，念念不忘以佛法為』
【English Translation】 English version He gave food. The sparrow flew away. The Patriarch slapped Ti (disciple's name) on the back. Ti turned around in surprise. The Patriarch said, 'Is it the sparrow that has failed you, or have you failed me?' Ti was at a loss. The Patriarch said, 'Each cherishes life, yet they fail each other.' Ti suddenly had an awakening. From then on, he served the Patriarch for a long time. The Patriarch kept things secret from him and valued him greatly. One day, Ti bid farewell to the Patriarch. Someone asked the Patriarch, 'Where is the attendant going?' The Patriarch said, 'Coming from all directions, going to all directions, why bother?' He also asked, 'How about studying Chan?' The Patriarch said, 'If the Dao has study, it is planting horns on his head; if the Dao has no study, it diminishes his majesty.' Only then did everyone know that Ti had received the Patriarch's approval.
The 14th year of Dingwei (year to be checked).
The 15th year of Wushen (year to be checked).
Chuming of Jingshan retired to Biefeng.
Chan Master Zhice was ordered to reside at Jingshan.
The 16th year of Jiyou (year to be checked). Zhu Xi's 'Chapters and Sentences of the Great Learning with Questions' was completed (Zhu Xi said that he had put all his life's energy into this book).
The 16th generation Patriarch Daming of Cizhou of the Caodong school passed away.
The 17th generation Patriarch of the Caodong school
Named Ti, he inherited Daming's Dharma lineage and resided at Wangshan.
Emperor Guangzong.
The first year of Shaoxi under Guangzong Gengxu (1190).
The 17th generation Patriarch of Wangshan, Taiyuan, of the Caodong school, succeeded the Zongtong (three years).
The Patriarch had long been living in seclusion in the Western Mountains of Taiyuan. Local officials invited him to reside at Wangshan. The Patriarch addressed the assembly, saying, 'There are three kinds of lions. The first is surpassing the sect with different eyes, the second is walking shoulder to shoulder, and the third is an unreal reflection. If one surpasses the sect with different eyes, and their views exceed the teacher, they can plant grass for him; if they walk shoulder to shoulder, they diminish half of the teacher's virtue and fall into the present time; if the reflection is unreal, they are like foxes and jackals relying on power, with the essence of a sheep but wearing a tiger's skin.' Explanation (Note: From Qingzhou to Wansong, the Caodong school was all north of the great river of Wanghua, within the territory of the Jin dynasty. Wars were frequent, and the recorded sayings were lost. The deeds of the Patriarchs can only be understood in general terms).
Chan Master Man paid homage to the Patriarch and realized the Dharma.
Man initially paid homage to Patriarch Puzhao. The Patriarch said, 'Brother, you are young and should inquire and practice Chan. In my younger years, I always kept the Buddha Dharma in mind as'
事。滿避席進曰。和尚而今如何。祖曰。如生冤家相似。滿曰。若不得此語。幾何枉行千里。祖下禪床握滿手曰。作家那。滿與勝默同參。嘗跪受呵斥。或問其故。滿曰。今諸方師資法屬。諍訟招譏。師蟲自食身中肉也。某雖不肖。敢復蹈覆轍耶。后造王山。祖舉洞山睹影因緣。滿大疑。祖曰。不疑言句。是為大病。子今既疑。則病發也。子知此病即子藥么。一日讀五位頌。至摺合終歸炭里坐。忽然悟曰。今日方知病是藥也。去呈祖。祖曰。料掉沒交涉。滿曰。老和尚這回瞞我不得也。
禪師華藏下寶印慈辯楚明寂。
辛亥二年。
禪師崇岳住饒州薦福。
壬子三年。
禪師教忠下青原信庵唯禋寂。
禋嗣教忠光。五月十九日。書偈曰。末後一句。覿面分付。擬議思量。世諦流佈。跏趺而逝。
禪師云巖下徑山智䇿寂。
䇿號涂毒。謁天游于云巖。道經云居。風雪塞路。坐閱四十二日。午初版聲鏗然。豁爾大悟。及造門。游獨指䇿曰。甚處見神見鬼來。曰云居聞版聲來。曰是甚麼。曰打破虛空。全無靶柄。曰向上事未在。曰東家暗坐。西家廝罵。曰嶄然超出佛祖。他日起家一麟足矣。戊申詔住徑山。七月將入寂。升座別眾。囑門人以文祭之。䇿危坐傾聽。至尚饗為
【現代漢語翻譯】 事。滿避席進曰：『和尚而今如何？』祖曰：『如生冤家相似。』滿曰：『若不得此語，幾何枉行千里。』祖下禪床握滿手曰：『作家那。』滿與勝默同參，嘗跪受呵斥。或問其故，滿曰：『今諸方師資法屬，諍訟招譏，師蟲自食身中肉也。某雖不肖，敢復蹈覆轍耶？』后造王山，祖舉洞山睹影因緣，滿大疑。祖曰：『不疑言句，是為大病。子今既疑，則病發也。子知此病即子藥么？』一日讀五位頌，至『摺合終歸炭里坐』，忽然悟曰：『今日方知病是藥也。』去呈祖，祖曰：『料掉沒交涉。』滿曰：『老和尚這回瞞我不得也。』
禪師華藏下寶印慈辯楚明寂。
辛亥二年（1251年）。
禪師崇岳住饒州薦福。
壬子三年（1252年）。
禪師教忠下青原信庵唯禋寂。
禋嗣教忠光。五月十九日，書偈曰：『末後一句，覿面分付，擬議思量，世諦流佈。』跏趺而逝。
禪師云巖下徑山智䇿寂。
䇿號涂毒。謁天游于云巖，道經云居，風雪塞路，坐閱四十二日，午初版聲鏗然，豁爾大悟。及造門，游獨指䇿曰：『甚處見神見鬼來？』曰：『云居聞版聲來。』曰：『是甚麼？』曰：『打破虛空，全無靶柄。』曰：『向上事未在。』曰：『東家暗坐，西家廝罵。』曰：『嶄然超出佛祖，他日起家一麟足矣。』戊申詔住徑山，七月將入寂，升座別眾，囑門人以文祭之。䇿危坐傾聽，至尚饗為
【English Translation】 Modern Chinese Translation: A disciple named Man stepped forward and asked, 'Venerable monk, what is it like now?' The Patriarch said, 'It's like encountering an enemy.' Man said, 'If I hadn't heard this, I would have wasted my journey of a thousand miles.' The Patriarch stepped down from the Zen platform, grasped Man's hand, and said, 'A true master!' Man and Shengmo practiced together and were often scolded while kneeling. Someone asked the reason, and Man said, 'Now, the teachers and disciples of various schools are engaged in disputes and attracting criticism. The teacher-worms are eating their own flesh. Although I am unworthy, how dare I repeat the same mistakes?' Later, he went to Wangshan. The Patriarch mentioned the story of Dongshan's (a Zen master) enlightenment through seeing a reflection, and Man was greatly puzzled. The Patriarch said, 'Not doubting words is a great illness. Now that you doubt, the illness has manifested. Do you know that this illness is also your medicine?' One day, while reading the 'Five Ranks' verse, when he reached 'Folding and combining, ultimately returning to sitting in the ashes,' he suddenly realized, 'Today I finally know that illness is medicine!' He went to present his understanding to the Patriarch, who said, 'It's completely irrelevant.' Man said, 'Old monk, you can't deceive me this time!'
Zen Master Chumingji of Bao Yin Cibei under Huazang.
In the second year of Xinhai (1251 AD).
Zen Master Chongyue resided at Jianfu in Raozhou.
In the third year of Renzi (1252 AD).
Zen Master Wei Yin of Xin'an under Jiaozhong of Qingyuan passed away.
Yin, successor of Jiaozhong Guang, on the nineteenth day of the fifth month, wrote a verse saying, 'The final phrase, directly entrusted, deliberation and thought, worldly truths spread.' He passed away in the lotus position.
Zen Master Zhice of Jingshan under Yunyan passed away.
Ce, also known as Tudu (meaning 'poisoned arrow'), visited Tianyou at Yunyan. On the way, he passed by Yunju. The wind and snow blocked the road, and he sat for forty-two days. At noon, the sound of the board struck, and he suddenly realized enlightenment. When he arrived at the gate, You pointed at Ce and said, 'Where did you see ghosts and spirits?' Ce replied, 'I heard the sound of the board at Yunju.' You asked, 'What is it?' Ce replied, 'Breaking through the void, without any handle.' You said, 'The matter of upward progress is not yet settled.' Ce replied, 'The eastern family sits in darkness, the western family scolds each other.' You said, 'Standing out beyond the Buddhas and Patriarchs, one unicorn's foot is enough to establish a family.' In the year of Wushen, he was ordered to reside at Jingshan. In the seventh month, as he was about to pass away, he ascended the seat to bid farewell to the assembly, instructing his disciples to offer a literary eulogy. Ce sat upright, listening attentively, until the offering was made.
之一笑。越兩日。更衣說偈而寂。
詔育王光移徑山辭不允。
曹洞第十七世王山祖示寂。
祖示宗旨曰。既有尊貴之位。須明尊貴底人。須知尊貴底人。不處尊貴之位。方明尊貴。不落階級。
曹洞第十八世祖
諱 滿。嗣王山。住雪巖。
癸丑四年。
曹洞第十八世雪巖祖嗣宗統(二十七年)。
上堂舉洞山解夏云。夏末秋初。兄弟或東去西去。直須向萬里無寸草處去。良久曰。祇如萬里無寸草處。又作么生去。石霜曰。出門便是草。太陽曰。直饒不出門亦是草漫漫地。三個老漢。雖然異口同音。未免撞頭𥔐腦。何也。一人大開口了合不得。一人高抬腳了放不下。一人緊閉門了出不去。雪巖即不然。遍十方界非外。全在一微塵。在一微塵非內。遍十方界。祇者一微塵許。也須極盡不可得。向那裡安門。甚處入草。還會么。休侵洞口初秋草。請看疏山臘月蓮。
禪師行秀參雪巖祖付衣偈。
秀河內蔡氏子。參祖。經二十七日。不覺伎倆已盡。祖曰。你但行里坐里。心念未起時。猛提起覷。見即便見。不見且卻拈放一邊。恁么做工夫。休歇也不礙參學。參學也不礙休歇。遂留記室。潭柘亨過祖。秀夜扣其門。告侍者燒香請益。亨便相見。秀問如何是活
【現代漢語翻譯】 現代漢語譯本 （僧人）微微一笑。過了兩天，（他）更換衣服后說了偈語就圓寂了。
朝廷下詔書請育王光（僧人法號）移居徑山，（他）推辭沒有答應。
曹洞宗第十七世王山祖（僧人法號）圓寂。
王山祖開示宗旨說：『既然有了尊貴的地位，必須明白尊貴的人。須知尊貴的人，不處在尊貴的地位。方才明白尊貴，不落入階級。』
曹洞宗第十八世祖
諱（名號）：滿。繼承王山（的法脈），住在雪巖。
癸丑四年（時間）。
曹洞宗第十八世雪巖祖嗣宗統（二十七年）。
上堂時舉洞山（僧人法號）解夏（佛教術語，指夏季安居結束）的話說：『夏末秋初，各位兄弟或者向東去向西去，必須向萬里沒有寸草的地方去。』停頓了很久說：『就像萬里沒有寸草的地方，又該怎麼去呢？』石霜（僧人法號）說：『出門就是草。』太陽（僧人法號）說：『即使不出門也是草漫漫一片。』這三個老漢，雖然異口同聲，免不了互相碰撞。為什麼呢？一個人大張開口卻合不攏，一個人高抬腳卻放不下，一個人緊閉門卻出不去。雪巖（僧人法號）就不是這樣。遍佈十方世界沒有內外之分，完全在一粒微塵中。在一粒微塵中沒有內外之分，遍佈十方世界。僅僅這一粒微塵，也必須窮盡而不可得。向哪裡安門，什麼地方進入草地？明白了嗎？不要侵擾洞口初秋的草，請看疏山臘月的蓮花。
禪師行秀參拜雪巖祖，（雪巖祖）交付衣缽並說了偈語。
行秀是河內蔡氏的兒子，參拜雪巖祖。經過二十七天，不知不覺伎倆已經用盡。雪巖祖說：『你只要在行走坐臥中，心念未起時，猛然提起觀照。見到就立刻見到，見不到就先放在一邊。這樣用功，休息也不妨礙參學，參學也不妨礙休息。』於是留下行秀做記室。潭柘亨（僧人法號）拜訪雪巖祖，行秀夜裡敲他的門，告訴侍者燒香請教。潭柘亨便與他相見。行秀問：『如何是活
【English Translation】 English version (The monk) smiled slightly. Two days later, (he) changed his clothes, spoke a verse, and passed away peacefully.
The court issued an edict inviting Yuwang Guang (monk's dharma name) to move to Jingshan, (but) he declined.
The seventeenth generation of the Caodong sect, Wangshan Zu (monk's dharma name), passed away peacefully.
Wangshan Zu instructed on the sect's principles, saying: 'Since there is a noble position, one must understand the noble person. Know that the noble person does not occupy the noble position. Only then can one understand nobility, without falling into hierarchy.'
The eighteenth generation ancestor of the Caodong sect
Name: Man. Succeeded Wangshan (in the dharma lineage), residing at Xueyan.
The fourth year of Gui Chou (time).
The eighteenth generation of the Caodong sect, Xueyan Zu, succeeded the lineage (for twenty-seven years).
During the Dharma talk, he cited Dongshan's (monk's dharma name) explanation of the end of summer retreat, saying: 'At the end of summer and the beginning of autumn, brothers may go east or go west, but must go to a place where there is not an inch of grass for ten thousand miles.' After a long pause, he said: 'Just like a place where there is not an inch of grass for ten thousand miles, how should one go?' Shishuang (monk's dharma name) said: 'Going out the door is grass.' Taiyang (monk's dharma name) said: 'Even if you don't go out the door, it is still grass everywhere.' These three old men, although speaking with one voice, inevitably bump heads. Why? One person opens his mouth wide but cannot close it, one person raises his foot high but cannot put it down, one person closes the door tightly but cannot go out. Xueyan (monk's dharma name) is not like this. Pervading the ten directions, there is no distinction between inside and outside, completely within a single dust mote. Within a single dust mote, there is no distinction between inside and outside, pervading the ten directions. Even this single dust mote must be exhausted and cannot be obtained. Where to place the door, where to enter the grass? Do you understand? Do not disturb the grass at the mouth of the cave in early autumn, please look at the lotus in the twelfth month of Shushan.'
Chan Master Xingxiu visited Xueyan Zu, (Xueyan Zu) handed over the robe and bowl and spoke a verse.
Xingxiu was the son of the Cai family of Henan, visiting Xueyan Zu. After twenty-seven days, he unknowingly exhausted his skills. Xueyan Zu said: 'You only need to, whether walking or sitting, when the thought has not yet arisen, suddenly raise your awareness and observe. If you see, then see immediately, if you don't see, then put it aside for now. Doing practice in this way, resting does not hinder studying, and studying does not hinder resting.' So he was kept as a secretary. Tanzhe Heng (monk's dharma name) visited Xueyan Zu, Xingxiu knocked on his door at night, telling the attendant to burn incense and ask for instruction. Tanzhe Heng then met with him. Xingxiu asked: 'What is alive
句。如何是死句。亨曰。書記若會。死句也是活句。若不會。活句也是死句。秀自此參究益力。一日見雞飛。乃大悟曰。今日不惟捉敗沙老虎。亦乃捉敗岑大蟲也。走見祖。祖可之。乃付衣偈。
甲寅五年。
師範登具戒。
范蜀梓潼雍氏子。出家陰平山。經書過目成誦。冬圓具。
寧宗。
寧宗乙卯慶元元年(金章宗璟明昌六年)。
禪師祖先住臥龍。
先至夔州。尚書楊輔以臥龍請。未幾辭去。復游吳。
禪師師範坐夏成都。
有老宿名堯者。范請益坐禪之法。堯曰。禪是何物。坐底是誰。范受其語。晝夜體究。一日如廁。提前話有省。
禪師行秀應金詔入禁庭說法。
秀構萬松庵以自適。三河兩晉。皆飲秀名。金章宗詔入禁庭升座。躬自迎禮。聞法感悟。賜錦綺大衣。
丙辰二年。
師範謁佛照光于育王。
光問曰何處人。范曰劍州人。光曰。帶得劍來么。范便喝。光笑曰。這烏頭子也亂做。范貧甚。無資剃髮。故以烏頭子目之。
丁巳三年(金承安二年)。
薦福崇岳詔住靈隱臥龍先首眾師範從之有省。
臥龍先時居第一座。師範在座下。一日同先游石筍庵。有道者問先曰。猢猻子捉不住時如何
【現代漢語翻譯】 現代漢語譯本： 『句。如何是死句。』亨曰：『書記若會，死句也是活句；若不會，活句也是死句。』秀自此參究益力。一日見雞飛，乃大悟曰：『今日不惟捉敗沙老虎，亦乃捉敗岑大蟲也。』走見祖，祖可之，乃付衣偈。
甲寅五年（1194年）。
師範登具戒。
范，蜀梓潼雍氏子，出家陰平山，經書過目成誦，冬圓具。
寧宗。
寧宗乙卯慶元元年（1195年）（金章宗璟明昌六年（1195年））。
禪師祖先住臥龍。
先至夔州，尚書楊輔以臥龍請，未幾辭去，復游吳。
禪師師範坐夏成都。
有老宿名堯者，范請益坐禪之法。堯曰：『禪是何物？坐底是誰？』范受其語，晝夜體究，一日如廁，提前話有省。
禪師行秀應金詔入禁庭說法。
秀構萬松庵以自適，三河兩晉，皆飲秀名。金章宗詔入禁庭升座，躬自迎禮，聞法感悟，賜錦綺大衣。
丙辰二年（1196年）。
師範謁佛照光于育王。
光問曰：『何處人？』范曰：『劍州人。』光曰：『帶得劍來么？』范便喝。光笑曰：『這烏頭子也亂做。』范貧甚，無資剃髮，故以烏頭子目之。
丁巳三年（1197年）（金承安二年（1197年））。
薦福崇岳詔住靈隱臥龍先首眾，師範從之有省。
臥龍先時居第一座，師範在座下。一日同先游石筍庵，有道者問先曰：『猢猻子捉不住時如何？』
【English Translation】 English version: 『Sentence. What is a dead sentence?』 Heng said, 『If the scribe understands, a dead sentence is also a living sentence; if he doesn't understand, a living sentence is also a dead sentence.』 From then on, Xiu delved into it with increased effort. One day, seeing a chicken flying, he had a great enlightenment and said, 『Today, not only have I defeated the sand tiger, but I have also defeated Cen the great tiger!』 He went to see the Patriarch, who approved of him and gave him the robe and verse.
In the fifth year of Jia Yin (1194).
Shifan received the full precepts.
Fan was a native of Yong clan in Zitong, Shu (Sichuan), who left home at Yinping Mountain. He could recite scriptures after reading them once. He received the full precepts in winter.
Emperor Ningzong.
In the first year of Qingyuan during the reign of Emperor Ningzong (1195) (the sixth year of Mingchang during the reign of Emperor Zhangzong of Jin (1195)).
Chan Master's ancestor lived in Wolong (Hidden Dragon).
He first went to Kuizhou. Yang Fu, the Minister, invited him to Wolong. Before long, he resigned and traveled to Wu.
Chan Master Shifan spent the summer in Chengdu.
There was an old monk named Yao. Fan asked him about the method of seated meditation. Yao said, 『What is Chan (Zen)? Who is sitting?』 Fan accepted his words and contemplated them day and night. One day, while in the toilet, he had an awakening from the previous words.
Chan Master Xingxiu responded to the Jin (dynasty) imperial edict and entered the palace to preach.
Xiu built Wansong Hermitage (Ten Thousand Pine Hermitage) for his own enjoyment. The Three Rivers and the Two Jin (dynasties) all admired Xiu's name. Emperor Zhangzong of Jin summoned him to the palace to ascend the seat, and personally greeted him with respect. Hearing the Dharma, he was moved and presented him with a brocade robe.
In the second year of Bingchen (1196).
Shifan visited Fozhao Guang (Buddha Illuminating Light) at Yuwang (King Ashoka Temple).
Guang asked, 『Where are you from?』 Fan said, 『From Jianzhou.』 Guang said, 『Did you bring your sword?』 Fan then shouted. Guang smiled and said, 『This blackhead is also making trouble.』 Fan was very poor and had no money to shave his head, so he was called 'blackhead'.
In the third year of Dingsi (1197) (the second year of Cheng'an during the Jin dynasty (1197)).
Chongyue of Jianfu (Temple) was ordered to reside at Lingyin (Temple) Wolong (Hidden Dragon), and Xian (First) led the assembly. Shifan followed him and had an awakening.
Wolong Xian (Hidden Dragon First) was then the first seat, and Shifan was below the seat. One day, he and Xian (First) were visiting Shisun Hermitage (Stone Bamboo Shoot Hermitage), and a Taoist asked Xian (First), 『What happens when you can't catch the monkey?』
。先曰。用捉作么。如風吹水。自然成文。范從旁有省。
禪師行秀應金詔住大都仰山棲隱寺。
臨濟第十四世華藏祖示寂。
祖晚居天童太白。示寂。塔于寺之中峰。
宗統編年卷之二十四 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之二十五
臨濟第十五世祖
諱祖先。嗣華藏。
寧宗戊午四年。
臨濟第十五世臥龍祖嗣宗統(一十四年)。
祖住常州薦福。上堂曰。十五日以前明似鏡。十五日以後黑似漆。正當十五日。又且如何。鶯遷喬木頻頻語。蝶戀芳叢對對飛。
己未五年(十二月諸州大水)。
庚申六年。
存考(蜀中近傳大慧杲下福州西禪鼎需傳鼓山安永永傳凈慈悟明明傳苦口益益傳筏渡慈慈傳一言顯顯傳小庵密密傳二仰欽欽傳無念有有傳荊山寶寶傳鐵牛遠為妙喜一支未絕存之以俟詳考)。
祥符蔭曰。七佛以來。不許無師自悟。佛祖付囑。皆人天眾前心法印證。初祖東來。必以袈裟表信。示佛祖慧命。重在傳持。稍有淆訛。則以訛傳訛。誤人不小。今世有傳雲門源流錄本者。豈雲門兒孫猶在耶。又有突出法眼宗卷子。並妙喜源流記。斷橋倫後續派。雖繼絕為盛德事。然必確有真實
【現代漢語翻譯】 現代漢語譯本：先說：『用捉來做什麼？』就像風吹過水麵，自然形成紋路。范某在旁邊聽了有所領悟。 禪師行秀應金朝的詔令，住在金朝大都的仰山棲隱寺。 臨濟宗第十四世華藏祖師圓寂。 祖師晚年居住在天童太白山，圓寂。塔建在寺中的中峰。 宗統編年卷之二十四 宗統編年卷之二十五 臨濟宗第十五世祖師 名諱祖先，是華藏的嗣法弟子。 寧宗戊午四年（1218年）。 臨濟宗第十五世臥龍祖師繼承宗統（一十四年）。 祖師住在常州薦福寺，上堂說法：『十五日以前，明亮如鏡；十五日以後，黑暗如漆。正當十五日，又該如何？』黃鶯遷到高大的樹木上，頻頻鳴叫；蝴蝶依戀芬芳的花叢，成雙成對地飛舞。 己未五年（1219年）（十二月，各州發生大水災）。 庚申六年（1220年）。 存考（蜀地近來流傳大慧杲（禪師名號）的法脈：從福州西禪鼎需傳到鼓山安永，永傳到凈慈悟明，明明傳到苦口益，益傳到筏渡慈，慈傳到一言顯，顯傳到小庵密，密傳到二仰欽，欽傳到無念有，有傳到荊山寶，寶傳到鐵牛遠，作為妙喜（禪師名號）的一支，尚未斷絕，暫且記錄下來，以待詳細考證）。 祥符蔭說：『自七佛以來，不允許沒有老師自己開悟。佛祖的付囑，都是在人天大眾面前以心法印證。初祖菩提達摩東來，必定用袈裟來表示信任。表明佛祖的慧命，重在傳承保持。稍微有一點混淆錯誤，就會以訛傳訛，耽誤人不小。現在世上有人傳雲門宗源流的記錄本，難道雲門宗的子孫還在嗎？』又有突出法眼宗的卷子，以及妙喜的源流記。斷橋倫繼續續寫派系，雖然繼承斷絕的法脈是盛德之事，然而必須確實有真實依據。
【English Translation】 English version: The master said, 'What's the use of catching it?' Like the wind blowing across the water, patterns naturally form. Fan seemed to have an awakening upon hearing this. Chan Master Xingxiu, responding to the Jin Dynasty's imperial decree, resided at Yangshan Qiyin Temple in Dadu (present-day Beijing) of the Jin Dynasty. The fourteenth generation of the Linji (Rinzai) school, Master Huazang, passed away. The master resided at Tiantong Taibai Mountain in his later years and passed away. His stupa was built on the central peak of the temple. Chronological Records of the Zongtong, Volume 24 Chronological Records of the Zongtong, Volume 25 The fifteenth generation of the Linji (Rinzai) school His name was Zuxian, and he was a Dharma heir of Huazang. The fourth year of the Wuwu reign of Emperor Ningzong (1218). The fifteenth generation of the Linji (Rinzai) school, Master Wolong, inherited the Zongtong (for fourteen years). The master resided at Jianfu Temple in Changzhou and gave a Dharma talk, saying, 'Before the fifteenth day, it is as bright as a mirror; after the fifteenth day, it is as dark as lacquer. What about right on the fifteenth day?' Orioles move to tall trees, chirping frequently; butterflies are attached to fragrant flowers, flying in pairs. The fifth year of Jiwei (1219) (In the twelfth month, there were major floods in various prefectures). The sixth year of Gengshen (1220). Note: (It has recently been rumored in the Shu region that the Dharma lineage of Dahui Gao (a Chan master's name) is as follows: From Dingxu of Xichan Temple in Fuzhou to Anyong of Gushan, Yong to Wuming of Jingci, Ming to Yiyi of Kuko, Yi to Ci of Fadu, Ci to Xian of Yiyan, Xian to Mi of Xiao'an, Mi to Qin of Eryang, Qin to You of Wunian, You to Bao of Jingshan, and Bao to Yuan of Tieniu, as a branch of Miaoxi (a Chan master's name), which has not yet been cut off. It is temporarily recorded for detailed verification). Yin of Xiangfu said, 'Since the Seven Buddhas, self-enlightenment without a teacher has not been allowed. The Buddha's entrustment is all confirmed with the mind-seal in front of the assembly of humans and devas. When the First Patriarch Bodhidharma came to the East, he certainly used the kasaya to express trust. Showing the Buddha's wisdom-life, the emphasis is on transmission and maintenance. If there is a slight confusion or error, it will be transmitted erroneously, which will mislead people greatly. Now there are people in the world who transmit the record book of the Yunmen school's origin. Are the descendants of the Yunmen school still around?' There are also scrolls highlighting the Fayan school, as well as the records of Miaoxi's origin. Duanqiao Lun continued to write the lineage. Although continuing the severed Dharma lineage is a matter of great virtue, it must have a real basis.
證悟。不違從上心眼機語。方可以上質宗祖。不然。何容冒昧也。
靈隱岳退居東庵。
岳居靈隱六年。法道盛行。上章乞老。詔許之。
辛酉嘉泰元年。
祖遷真州靈巖。
壬戌二年。
禪師華藏支下東庵松源崇岳寂 發明(書東庵。與其退也)。
陸游號放翁。官待制。封渭南伯。參岳。問曰。心傳之學。可得聞乎。岳曰。既是心傳。豈從聞得。游領解。呈偈曰。幾度馳車入帝京。逢僧一例眼雙青。今朝始覺禪宗別。說有談空要眼聽。岳歷住平江澄照。江陰光孝。無為冶父。饒州薦福。明州香山。平江虎邱。杭州靈隱。退居東庵。俄屬微疾。猶不少廢倡道。忽親作書。別諸公卿。且垂二則語以驗學者。曰有力量人。因甚抬腳不起。開口不在舌頭上。及貽書嗣法香山光睦。云居善開。囑以大法。因書偈曰。來無所來。去無所去。瞥轉玄關。佛祖罔措。跏趺而寂。實嘉泰二年八月四日也。得年七十有一。坐夏四十。奉全身塔于北高峰之原。
癸亥三年 金國學士屏山李純甫著鳴道集(甫字純之號屏山。參萬松秀祖有得。因取迂叟司馬光。橫渠張子厚。程明道顥。伊川頤。謝上蔡良佐。劉元城安世。楊龜山時。張南軒栻。朱晦庵喜等。諸儒語論析訂正。融會性理。指
【現代漢語翻譯】 現代漢語譯本： 證悟。不違背歷代祖師的心法眼目、機鋒言語，才可以繼承宗門祖師的衣缽。不然，怎麼能隨便冒昧呢？
靈隱岳禪師退居東庵。
岳禪師在靈隱寺住了六年，佛法興盛。上書朝廷請求告老還鄉，皇帝下詔批準。
辛酉嘉泰元年（1201年）。
岳禪師遷往真州靈巖寺。
壬戌嘉泰二年（1202年）。
禪師華藏宗支下東庵松源崇岳寂——發明（書于東庵，與其退隱之時）。
陸游，號放翁，官至待制，封渭南伯。參拜崇岳禪師，問道：『心傳之學，可以聽聞嗎？』岳禪師說：『既然是心傳，怎麼能從聽聞中得到呢？』陸游領悟，呈上偈語說：『幾度乘車進入帝京，遇到的僧人都是一樣的眼光。今天才發覺禪宗的特別之處，說有談空要用眼睛和耳朵去聽。』岳禪師先後住持平江澄照寺、江陰光孝寺、無為冶父寺、饒州薦福寺、明州香山寺、平江虎邱寺、杭州靈隱寺，退居東庵。不久得了小病，仍然不停止弘揚佛法。忽然親自寫信，告別各位公卿，並且留下兩則話語來檢驗學人，說：『有力量的人，為什麼抬腳起不來？開口說話不在舌頭上。』以及寫信給嗣法的香山光睦和云居善開，囑咐他們大法。因此寫下偈語說：『來無所來，去無所去，稍微轉動玄關，佛祖也措手不及。』跏趺而坐圓寂，實際上是嘉泰二年（1202年）八月初四。享年七十一歲，坐禪四十個夏天。全身塔安奉在北高峰的原野。
癸亥嘉泰三年（1203年），金國學士屏山李純甫著《鳴道集》（李純甫字純之，號屏山，參拜萬松秀祖有所得。因此選取迂叟司馬光、橫渠張載、程明道程顥、伊川程頤、謝上蔡謝良佐、劉元城劉安世、楊龜山楊時、張南軒張栻、朱晦庵朱熹等諸位儒生的語錄言論，分析訂正，融會貫通性理，指出……）
【English Translation】 English version: 'Enlightenment. Do not violate the mind-eye, mechanisms, and words of the previous masters. Only then can you be worthy of the ancestral masters. Otherwise, how can you presume?'
Lingyin Yue retired to Dong'an Hermitage.
Yue resided at Lingyin Temple for six years, during which the Dharma flourished. He petitioned the emperor to retire due to old age, and the emperor granted his request.
Xin You, the first year of the Jiatai era (1201).
The Patriarch moved to Lingyan Temple in Zhenzhou.
Ren Xu, the second year of the Jiatai era (1202).
Chan Master Huazang's branch, Dong'an Songyuan Chongyue's Silence - An Elucidation (written at Dong'an, upon his retirement).
Lu You, styled Fangweng, held the official title of Daizhi and was enfeoffed as the Earl of Weinan. He consulted Yue, asking: 'Can the teaching of mind-to-mind transmission be heard?' Yue replied: 'Since it is mind-to-mind transmission, how can it be obtained through hearing?' You understood and presented a verse, saying: 'Many times I have driven my carriage into the capital, encountering monks with the same blue eyes. Only today do I realize the uniqueness of the Chan school, which says that to discuss emptiness, one must use both eyes and ears to listen.' Yue successively resided at Pingjiang Cheng Zhao Temple, Jiangyin Guangxiao Temple, Wuwei Ye Fu Temple, Raozhou Jianfu Temple, Mingzhou Xiangshan Temple, Pingjiang Huqiu Temple, and Hangzhou Lingyin Temple, before retiring to Dong'an Hermitage. Soon after, he suffered a minor illness but continued to propagate the Dharma without ceasing. Suddenly, he personally wrote letters to bid farewell to various high officials and left two sayings to test students, saying: 'A person with strength, why can't they lift their feet? Speaking does not originate from the tongue.' He also sent letters to his Dharma heirs, Xiangshan Guangmu and Yunju Shanka, entrusting them with the Great Dharma. Therefore, he wrote a verse, saying: 'Coming from nowhere, going to nowhere, with a slight turn of the mysterious gate, even the Buddhas and Patriarchs are at a loss.' He passed away in seated meditation on the fourth day of the eighth month of the second year of the Jiatai era (1202). He was seventy-one years old and had spent forty summers in meditation. His complete body stupa was enshrined in the wilderness of North Peak.
Gui Hai, the third year of the Jiatai era (1203), the Jin Dynasty scholar Ping Shan Li Chunfu wrote the 'Ming Dao Ji' (Li Chunfu, styled Chunzhi, named Ping Shan, gained insight after consulting with Wansong Xiuzu. Therefore, he selected the words and theories of scholars such as Yu Sou Sima Guang, Hengqu Zhang Zai, Cheng Mingdao Cheng Hao, Yichuan Cheng Yi, Xie Shangcai Xie Liangzuo, Liu Yuancheng Liu Anshi, Yang Guishan Yang Shi, Zhang Nanxuan Zhang Shi, Zhu Huian Zhu Xi, etc., analyzed and corrected them, integrated the principles of human nature and reason, and pointed out...)
歸大道。凡二百十七篇。曰鳴道集)。
屏山曰。儒佛之道。原本一心。其功用之殊。或出或處。或默或語。便生分別。以為同異者。何也。如劉子翚之洞達。張九成之精深。呂伯恭之通融。張敬夫之醇正。朱元晦之峻潔。皆近代之偉人也。想見方寸之地。既虛而明。四通六辟。千變萬化。但其知見。只以夢幻死生。操履只以塵垢富貴。皆學聖人而未至者。其論佛老也。實陽擠而陰助之。蓋有微意存焉。唱千古之絕學。掃末流之塵跡。將行其說於世。政自不得不爾。如胡寅者。詬詈不已。嘻。其甚矣。豈非翻著祖衣。倒用如來印者邪。吾恐白面書生輩。不知諸老先生之心。藉以為口實。則聖人之道。幾何不化而為異端也。伊川之學。今自江東浸淫而北矣。縉紳之士。負高明之資者。皆甘心焉。余亦出入其中。幾三十年。嘗欲箋註其得失而未暇也。今撒籓籬于大方之家。匯淵谷于聖學之海。藐諸子胸中之秘。發此書言外之機。道冠儒履。同入解脫法門。翰墨文章。亦是神通遊戲。姑以自洗其心耳。或傳於人。將有怫然而怒。惘然而疑。凝然而思。釋然而悟。啞然而笑者。必曰。此翁亦可憐矣。又曰。仆與諸君子。生於異代。非元豐元祐之黨。同爲儒者。無黃冠緇衣之私。所以嘔出肺肝。苦相訂正。止以聖人之教。
【現代漢語翻譯】 歸於大道。《鳴道集》，共二百一十七篇。
屏山說：儒家和佛家的道理，原本都是一心。只是在功用上有所不同，或出仕或隱居，或沉默或言語，便產生了分別，認為它們是相同或相異的。像劉子翚的通達，張九成的精深，呂伯恭的通融，張敬夫的醇正，朱元晦的峻潔，都是近代的偉人。可以想見他們方寸之地，既空虛又明亮，四通八達，千變萬化。但他們的見識，只侷限於夢幻生死；他們的操守，只侷限於塵世的富貴。都是學習聖人而未能達到極致的人。他們評論佛老，實際上是表面排斥而暗中幫助。大概是有深意存在其中。他們唱出了千古的絕學，掃除了末流的塵跡，想要在世上推行他們的學說，自然不得不這樣。像胡寅那樣，不停地謾罵，唉，太過分了。難道不是翻穿著祖師的袈裟，倒用如來的印章嗎？我擔心那些白面書生，不瞭解各位老先生的心意，藉此作為口實，那麼聖人的道理，豈不是很快就演變成爲了異端邪說？伊川的學說，現在從江東逐漸向北方蔓延。那些有見識的士大夫，都心甘情願地接受它。我也曾出入其中，差不多有三十年了。曾經想註釋它的得失，但沒有時間。現在將籬笆撤去，讓大家都能自由進入，將小溪匯入聖學的海洋。輕視那些學者胸中的秘密，揭示這本書言語之外的玄機。道士的帽子，儒士的鞋子，一同進入解脫的法門。翰墨文章，也是神通遊戲。姑且用來洗滌自己的心靈罷了。如果有人傳給別人，將會有的人憤然而怒，有的人茫然而疑，有的人凝然而思，有的人釋然而悟，有的人啞然而笑。一定會說：『這個老頭也可憐啊！』又會說：『我和各位君子，生於不同的時代，不是元豐（1078-1085）元祐（1086-1094）年間的黨人，同樣是儒者，沒有做道士或僧人的私心。』所以才嘔心瀝血，苦苦地互相訂正，只是爲了聖人的教誨。
【English Translation】 Returning to the Great Dao. (The Collection of Cries of the Dao), totaling two hundred and seventeen chapters.
Pingshan said: The principles of Confucianism and Buddhism originally share the same mind. It is only in their functions that they differ, whether in office or in seclusion, in silence or in speech, that distinctions arise, leading to the belief that they are either the same or different. Figures like Liu Zihui's (Liu Zihui) insight, Zhang Jiucheng's (Zhang Jiucheng) profundity, Lü Bogong's (Lü Bogong) accommodation, Zhang Jingfu's (Zhang Jingfu) purity, and Zhu Yuanhui's (Zhu Yuanhui) austerity are all great men of recent times. One can imagine that in their minds, there is both emptiness and clarity, with unobstructed access in all directions, undergoing countless transformations. However, their knowledge is limited to dreams of life and death; their conduct is confined to worldly wealth and status. They are all those who study to be sages but have not reached the ultimate. Their comments on Buddhism and Daoism are actually outwardly rejecting but inwardly assisting. There is probably a deeper meaning behind it. They sing the unique learning of the ages, sweep away the traces of the later generations, and want to promote their theories in the world, so they naturally have to do so. Like Hu Yin (Hu Yin), who constantly scolds, alas, it is too much. Isn't he wearing the ancestral robe upside down and using the Tathagata's seal in reverse? I am afraid that those pale-faced scholars do not understand the minds of the old gentlemen and use this as an excuse, then the principles of the sages will soon be transformed into heresies. The learning of Yichuan (Yichuan) is now spreading from Jiangdong to the north. Those gentlemen with high intelligence are all willing to accept it. I have also been in and out of it for almost thirty years. I once wanted to annotate its gains and losses, but I didn't have time. Now I am removing the fences so that everyone can enter freely, merging the streams into the ocean of sacred learning. Despising the secrets in the minds of those scholars, revealing the hidden meanings beyond the words of this book. The Daoist hat and the Confucian shoes enter the gate of liberation together. Calligraphy and writing are also supernatural games. I will just use them to cleanse my heart. If someone passes it on to others, some will be indignant and angry, some will be confused and doubtful, some will be contemplative and thoughtful, some will be relieved and enlightened, and some will be speechless and laughing. They will definitely say, 'This old man is also pitiful!' They will also say, 'I and you gentlemen were born in different eras, not members of the Yuanfeng (1078-1085) or Yuanyou (1086-1094) factions, and are also Confucian scholars, without the selfish intentions of being Daoists or monks.' That is why I pour out my heart and lungs, and painstakingly correct each other, only for the teachings of the sages.
不絕如發。互相矛盾。痛入骨髓。欲以區區之力。尚鼎足而不至於顛仆耳。或又挾其眾也。嘩而攻仆。則鼎覆矣。悲夫。仆非好辯也。恐聖人之教。支離而不合。亦不得已耳。如膚有瘡疣。膏而肉之。地有坑塹。實而土之。豈抉其肉而出其土哉。仆與諸君子不同者。盡在此編矣。
禪師大慧下育王佛照德光寂。
光住天臺鴻福天寧。杭州靈隱。明州育王。臨安徑山。屢承召對。宣賜優渥。住育王。謂產薄不足贍眾。遂以所賜。及王臣長者所施之資。置田歲增谷五千。創數椽以自處。號曰東庵。掩關自娛。接人不倦。時許衲子入室。三月告眾曰。吾世緣將盡。至十五問左右曰。今日月半也。左右曰然。又二日。索紙作遺書。與平昔所厚者。二十日蚤。集眾敘別。皆法門旨要。無半語及他事。索更衣大書曰。八十三年。彌天罪過。末後慇勤。盡情說破。趺坐而逝。塔全身於庵后。敕謚普慧宗覺。塔曰圓鑒。
禪師昭覺支下天竺[仁-二+幻]堂中仁寂。
仁住大覺。遷中竺。徙靈峰。淳熙甲午。詔對說法。是年升堂告眾而寂。
甲子四年。
禪師白雲下鄭州普照佛光道悟寂。
悟蘭州寇氏子。聞馬嘶大悟。至能耳謁白雲海。先是人問海何不擇法嗣。海作頌。有芝蘭秀髮。獨出
【現代漢語翻譯】 細微如髮絲般難以察覺。互相矛盾。痛苦深入骨髓。想要憑藉微薄的力量，來支撐鼎足之勢使其不至於傾覆罷了。或許又有人仗著人多勢眾，喧譁著來攻擊我，那麼鼎就要翻了。可悲啊。我並非喜歡爭辯，只是擔心聖人的教義，變得支離破碎而不協調，也是不得已而為之。如同面板上有瘡或贅疣，用藥膏來使其血肉相連；地上有坑洼，用土來填平它。難道要挖出裡面的肉，倒出裡面的土嗎？我與各位君子不同的地方，全都在這部書里了。
禪師大慧下育王佛照德光寂。
德光禪師住在天臺鴻福天寧寺、杭州靈隱寺、明州育王寺、臨安徑山寺。多次奉旨入宮覲見，皇上賞賜豐厚。住持育王寺時，認為寺產薄弱不足以供養僧眾，於是將皇上賞賜的以及王公大臣、富家翁所捐贈的錢財，購置田地，每年增加五千石谷。建造幾間簡陋的房屋來自己居住，稱作東庵，閉門自娛，接待來訪的人卻從不厭倦。時常允許僧人進入他的房間。圓寂前三個月告訴大家說：『我塵世的緣分將盡。』到十五那天問身邊的人說：『今天是月半嗎？』身邊的人回答說：『是的。』又過了兩天，索要紙筆寫下遺書，給平時關係親密的人。二十日早上，召集大家敘別，說的都是佛法的精要，沒有半句提及其他事情。索要更換的衣服，大筆寫道：『八十三年，彌天罪過，末後慇勤，盡情說破。』然後就盤腿坐化圓寂了。全身建塔于庵后。皇上敕封謚號為普慧宗覺禪師，塔名圓鑒。
禪師昭覺支下天竺幻堂中仁寂。
仁寂禪師住持大覺寺，后遷往中竺寺，又遷往靈峰寺。淳熙甲午年（1174年），奉旨入宮說法。同年升座說法后圓寂。
甲子四年（1144年）。
禪師白雲下鄭州普照佛光道悟寂。
道悟禪師是蘭州寇氏的兒子，聽到馬叫聲后大徹大悟，到能耳拜見白雲海禪師。此前有人問白雲海禪師為什麼不選擇繼承人，白雲海禪師作偈說：有如芝蘭般秀美，獨自散發。
【English Translation】 As thin as a hair, almost imperceptible. Mutually contradictory. Pain penetrating to the bone marrow. Wanting to use meager strength, to support the tripod and prevent it from collapsing. Perhaps others, relying on their numbers, clamorously attack me, then the tripod will overturn. Alas. I do not enjoy arguing, but I fear that the teachings of the sages will become fragmented and disjointed, and I am compelled to act. Like sores or warts on the skin, ointment is applied to connect the flesh; like pits and trenches in the ground, they are filled with soil. Would one dig out the flesh or pour out the soil? The difference between me and you gentlemen lies entirely in this book.
Chan Master Dahui's successor, Fozhao Deguan of Yuwang Temple, passed away.
Chan Master Deguan resided at Hongfu Tianning Temple on Mount Tiantai, Lingyin Temple in Hangzhou, Yuwang Temple in Mingzhou, and Jingshan Temple in Lin'an. He was summoned to the palace multiple times and received generous rewards from the emperor. While abbot of Yuwang Temple, he considered the temple's assets insufficient to support the monks, so he used the emperor's gifts and donations from princes, ministers, and elders to purchase land, increasing the annual grain yield by five thousand dan. He built a few simple rooms for himself, calling it the Eastern Hermitage, enjoying solitude while tirelessly receiving visitors. He often allowed monks to enter his room. Three months before his death, he told everyone: 'My worldly connections are coming to an end.' On the fifteenth day, he asked those around him: 'Is today the half-moon?' They replied: 'Yes.' Two days later, he asked for paper and pen to write a will to those he was close to. On the morning of the twentieth, he gathered everyone to say farewell, speaking only of the essentials of the Dharma, without mentioning anything else. He asked for a change of clothes and wrote in large characters: 'Eighty-three years, sins reaching the sky, final earnestness, speaking out completely.' Then he sat in the lotus position and passed away. A stupa was built for his whole body behind the hermitage. The emperor posthumously conferred the title of Chan Master Puhui Zongjue, and the stupa was named Yuanjian.
Chan Master Renji, of the lineage of Zhaojue, in the Fantang of Tianzhu Temple, passed away.
Chan Master Renji resided at Dajue Temple, then moved to Zhongzhu Temple, and later to Lingfeng Temple. In the Jiawu year of Chunxi (1174 AD), he was summoned to the palace to preach the Dharma. In the same year, after ascending the Dharma seat to preach, he passed away.
Jiazi, year four (1144 AD).
Chan Master Daowu of Foguong Puzhao Temple in Zhengzhou, of the lineage of Baiyun, passed away.
Chan Master Daowu was the son of the Kou family of Lanzhou. He had a great enlightenment upon hearing a horse neigh. He went to Neng'er to visit Chan Master Baiyun Hai. Previously, someone asked Chan Master Baiyun Hai why he did not choose a successor. Chan Master Baiyun Hai composed a verse saying: Like a beautiful orchid, blooming alone.
西秦之語。比悟至。夜聞空中人言來日接相公。黎明海呼僧行。令持香華接我關西弟子。寺乃唐郭子儀建。今渠自來住持也。既至。一言相契。徑付衣盂。寺前嘗有剽而殺人者。來告急。悟呼眾擒之曰。即汝是賊。尋得其巢穴。賊眾請命。悟與要言而釋之。數十年。路不拾遺。人以此益信是汾陽王云。悟自後化行遠邇。甲辰海遷寂。悟出世鄭州普照。復遷三鄉竹閣庵。時著白衣。跨牛橫笛于洛川。人莫之測。嘗謂人曰。道我是凡。向聖位里去。道我是聖。向凡位里去。道我不是聖不是凡。才向毗盧頂上有些行履處。五月日晚參畢。呼侍者。足未及門而逝。方丈上有五色云如寶蓋。中有紅光如日者三。
乙丑開禧元年。
丙寅二年(元太祖武皇帝十二月即位於斡難河自號可汗)。
祖住蘇州秀峰穹窿禪師法薰來參。
上堂。舉楊岐乍住屋壁疏。滿床盡撒雪珍珠。縮卻項。暗嗟吁。翻憶古人樹下居。楊岐鬥勝不鬥劣。秀峰斗劣不鬥勝。秀峰乍住沒親疏。個個盡懷滄海珠。滿眼湖山看不足。釋迦彌勒是他奴。薰字石田。慕祖道望來參。祖一見器之。
丁卯三年。
禪師師範自瑞巖第一座領明州清沖。
祖過天童掃密庵祖塔。范偕往。未幾至瑞巖分座。忽夜夢偉衣冠者。持把茅見
【現代漢語翻譯】 現代漢語譯本 西秦地方的方言記載。比悟禪師到達寺院。晚上聽到空中有聲音說，明天會有人來迎接相公。第二天黎明，海呼僧人前去，讓他們拿著香和鮮花迎接來自關西的弟子。這座寺廟是唐朝郭子儀所建。現在渠自己來這裡住持。見面后，一句話就彼此心意相通，直接將衣缽交付給他。寺廟前曾經有強盜搶劫並殺人，來向比悟禪師告急。比悟禪師叫人抓住強盜，說：『你就是賊。』 隨後找到了他們的巢穴。賊眾非常害怕。比悟禪師與他們講道理並釋放了他們。幾十年里，路上沒有人會撿拾遺失的物品。人們因此更加相信他是汾陽王。比悟禪師之後教化遠近聞名。甲辰年，海遷寂。比悟禪師最初在鄭州普照寺出世，後來又遷到三鄉竹閣庵。當時穿著白衣，倒騎著牛，在洛川橫吹笛子，人們都無法理解他。他曾經對人說：『說我是凡人，是向聖人的位置走去。說我是聖人，是向凡人的位置走去。說我不是聖人也不是凡人，才在毗盧頂上有些許行走的軌跡。』 五月的一天，晚參結束后，呼喚侍者，腳還沒走到門邊就去世了。方丈上有五色雲彩，像寶蓋一樣，中間有紅光，像三個太陽。
乙丑開禧元年（1205年）。
丙寅開禧二年（1206年）（元太祖武皇帝十二月即位於斡難河，自號可汗）。
祖住持蘇州秀峰穹窿禪寺的法薰禪師前來參拜。
上堂說法。舉例楊岐禪師剛住下時，屋壁稀疏，滿床都灑落著雪白的珍珠。縮著脖子，暗自嘆息。反而想起古人住在樹下的生活。楊岐禪師爭勝不爭劣，秀峰禪師爭劣不爭勝。秀峰禪師剛住下時沒有親疏之分，個個都懷抱著滄海遺珠。滿眼的湖光山色看不厭，釋迦牟尼（Sakyamuni）和彌勒（Maitreya）都是他的奴僕。法薰字石田，仰慕祖師的道風前來參拜。祖師一見就器重他。
丁卯開禧三年（1207年）。
禪師師範從瑞巖寺第一座的位置領受明州清沖寺的住持之位。
祖師經過天童寺，去掃密庵禪師的塔。師範一同前往。沒過多久，師範到了瑞巖寺分座說法。忽然夜裡夢見一位穿著華麗官服的人，拿著一把茅草來拜見。
【English Translation】 English version Recorded in the dialect of the Western Qin region. Bhiksu Wu arrived at the temple. At night, he heard a voice in the air saying that someone would come to welcome the 'Sir' tomorrow. At dawn, Hai called the monks to go and greet the disciple from Guanxi with incense and flowers. This temple was built by Guo Ziyi of the Tang Dynasty (618-907). Now Qu himself comes here to be the abbot. Upon meeting, they understood each other with a single word, and he directly handed over his robe and bowl to him. There were robbers who robbed and killed people in front of the temple, and they came to Bhiksu Wu for help. Bhiksu Wu ordered people to catch the robbers, saying, 'You are the thieves.' Then he found their lair. The robbers were very afraid. Bhiksu Wu reasoned with them and released them. For decades, no one would pick up lost items on the road. People therefore believed even more that he was Prince Fenyang. After that, Bhiksu Wu's teachings became famous far and wide. In the year of Jia Chen, Hai passed away. Bhiksu Wu first appeared in Puzhao Temple in Zhengzhou, and later moved to Zhuge Nunnery in Sanxiang. At that time, he wore white clothes, rode a cow backwards, and played the flute horizontally in Luochuan, which people could not understand. He once said to people, 'Saying I am an ordinary person is going towards the position of a sage. Saying I am a sage is going towards the position of an ordinary person. Saying I am neither a sage nor an ordinary person is only having some traces of walking on the top of Vairocana (the universal Buddha).' One day in May, after the evening meditation, he called the attendant, and before his foot reached the door, he passed away. There were five-colored clouds above the abbot's room, like a treasure canopy, with red light in the middle, like three suns.
The first year of Kaixi in the Yichou year (1205).
The second year of Kaixi in the Bingyin year (1206) (Emperor Wulie of the Yuan Dynasty ascended the throne in December at the Onon River and called himself Khan).
Chan Master Faxun of Xiufeng Qionglong Zen Temple in Suzhou came to visit.
Ascending the hall to preach. He cited the example of Chan Master Yangqi, when he first settled down, the walls of the house were sparse, and the bed was scattered with white pearls. Shrinking his neck, he sighed secretly. Instead, he remembered the life of the ancients living under the trees. Chan Master Yangqi competed for victory, not for inferiority, and Chan Master Xiufeng competed for inferiority, not for victory. When Chan Master Xiufeng first settled down, there was no distinction between close and distant, and everyone held a pearl of the sea in their hearts. The scenery of the lakes and mountains is never enough to see, and Sakyamuni (Sakyamuni) and Maitreya (Maitreya) are his servants. Faxun's style name was Shitian, and he admired the style of the patriarch and came to visit. The patriarch valued him at first sight.
The third year of Kaixi in the Dingmao year (1207).
Chan Master Shifan received the position of abbot of Qingchong Temple in Mingzhou from the first seat of Ruiyan Temple.
The patriarch passed by Tiantong Temple to sweep the pagoda of Chan Master Mian. Shifan went with him. Not long after, Shifan arrived at Ruiyan Temple to share the seat and preach. Suddenly, he dreamed at night of a person wearing gorgeous official clothes, holding a handful of thatch to see him.
授。翼日明州清沖專使至。范受請。入院見所謂伽藍神。茅其姓。衣冠與疇昔所夢無。
戊辰嘉定元年。
祖應陽和王請住湖州資福。
己巳二年。
祖應張約齋镃請開山慧云。
清涼范遷焦山。
庚午三年。
栴檀佛像至金國迎供內庭。
禪師可宣詔住徑山。
宣蜀嘉定許氏子。參華藏民悟旨。詔住徑山。遠近輻湊。宣悲夫重趼而來者。窮其日力。食息無所。又于雙溪之上。築室百間。為接待庵。濟其所不及。寧宗錫化城二大字。賜號佛日。
辛未四年。
禪師道生住妙果。
臨濟第十五世臥龍祖示寂。
祖時客徑山。將示涅槃。手書別交遊。六月九日。復書偈曰。末後一句。已成忉怛。寫出人前。千錯萬錯。書訖。端坐而逝。
禪師天童無用凈全寂嗣徑山杲。
止庵居士錢象祖。錢塘人。嗣無用全。參護國景元。元曰。欲究此事。須得心法兩忘乃可。法執未忘。契理亦非悟也。曰才涉唇吻。便落意思如何。曰本自無瘡。勿傷之也。祖渙然有得。守金陵日。專修凈土。創止庵高僧寮。為延僧談道之所。嘉定元年。拜左丞相。辭歸。益進凈業。四年二月示微疾。書偈曰。菡萏香從佛國來。琉璃地上絕纖埃。我心清凈超
【現代漢語翻譯】 現代漢語譯本：
被授予（職位）。第二天，明州清沖專使到達。范受前去拜見，進入寺院見到了所謂的伽藍神（寺廟的守護神）。伽藍神姓茅，他的衣冠與之前范受夢中所見的一模一樣。 戊辰嘉定元年（1208年）。 祖應陽和王請求（祖應禪師）住持湖州資福寺。 己巳嘉定二年（1209年）。 祖應應張約齋镃的請求，開創慧云寺。 清涼范遷往焦山。 庚午嘉定三年（1210年）。 栴檀佛像運到金國，（金國）迎入內廷供奉。 禪師可宣被皇帝下詔住持徑山寺。 可宣是蜀地嘉定許氏之子，參拜華**禪師后領悟了禪宗的宗旨。皇帝下詔讓他住持徑山寺，遠近的僧人信徒紛紛前來聚集。可宣悲憫那些長途跋涉而來的人，竭盡自己的能力，讓他們有吃有住。又在雙溪之上，建造了一百間房屋，作為接待庵，救濟那些生活困苦的人。寧宗皇帝賜予「化城」兩個大字，並賜予「佛日」的稱號。 辛未嘉定四年（1211年）。 禪師道生住持妙果寺。 臨濟宗第十五世臥龍祖圓寂。 祖時客居徑山寺，將要示寂涅槃。他親手寫信告別朋友，六月九日，又寫了一首偈語說：『末後一句，已成忉怛（意為最終的真理已經顯現），寫出人前，千錯萬錯（意為用語言文字表達出來，就容易產生偏差）。』寫完后，端坐而逝。 禪師天童無用凈全繼承徑山杲的衣缽，住持徑山寺。 止庵居士錢象祖，是錢塘人，繼承了無用全的衣缽。他參拜護國景元禪師，景元說：『想要探究這件事，必須做到心法兩忘才可以。如果法執未忘，即使契合了道理也不是真正的開悟。』錢象祖問：『才一開口，就落入了意思，這該如何是好？』景元說：『本來就沒有瘡，不要自己去傷害它。』錢象祖聽后豁然開悟。他在金陵做官時，專心修習凈土法門，建立了止庵高僧寮，作為邀請僧人談論佛法的地方。嘉定元年（1208年），被任命為左丞相，辭官回家后，更加精進地修習凈業。嘉定四年（1211年）二月，略感不適，寫下偈語說：『菡萏香從佛國來，琉璃地上絕纖埃。我心清凈超』
【English Translation】 English version:
Was granted (the position). The next day, the special envoy of Qingchong from Mingzhou arrived. Fan Shou went to greet him and entered the monastery to see the so-called Gāḷamadeva (guardian deity of the monastery). The Gāḷamadeva's surname was Mao, and his attire was exactly the same as what Fan Shou had dreamed of before. Wuchen, the first year of Jiading (1208) . Zu Ying, the Prince Yanghe, requested (Zen Master Zu Ying) to reside at Zifu Temple in Huzhou. Jisi, the second year of Jiading (1209). Zu Ying, at the request of Zhang Yuezhai Zi, founded Huiyun Temple. Qingliang Fan moved to Jiaoshan. Gengwu, the third year of Jiading (1210). A sandalwood Buddha statue arrived in the Jin Kingdom and was welcomed into the inner court for worship. Zen Master Kexuan was ordered by the emperor to reside at Jingshan Temple. Kexuan was the son of the Xu family of Jiading in Shu. After visiting Zen Master Hua**, he understood the principles of Zen. The emperor ordered him to reside at Jingshan Temple, and monks and believers from far and near gathered there. Kexuan felt compassion for those who had traveled long distances and exhausted his abilities to provide them with food and lodging. He also built a hundred houses above Shuangxi as a reception hermitage to help those in need. Emperor Ningzong bestowed the two characters 'Huacheng' and granted the title 'Buddha Sun'. Xinwei, the fourth year of Jiading (1211). Zen Master Daosheng resided at Miaoguo Temple. The fifteenth generation of the Linji School, Wolong Zu, passed away. Zu Shi was a guest at Jingshan Temple and was about to enter Nirvana. He wrote letters to bid farewell to his friends. On June 9th, he wrote a verse saying: 'The last sentence has become Daoda (meaning the ultimate truth has been revealed). Writing it out before people is a thousand mistakes and ten thousand mistakes (meaning that expressing it in words is prone to deviation).' After writing, he passed away while sitting upright. Zen Master Tiantong Wuyong Jingquan succeeded Jingshan Gao and resided at Jingshan Temple. Layman Zhian, Qian Xiangzu, was from Qiantang and inherited the mantle of Wuyong Quan. He visited Zen Master Huguo Jingyuan, who said: 'To investigate this matter, one must forget both the mind and the Dharma. If attachment to the Dharma is not forgotten, even if it conforms to the truth, it is not true enlightenment.' Qian Xiangzu asked: 'As soon as one opens one's mouth, one falls into meaning. What should be done?' Jingyuan said: 'There is originally no sore, do not hurt it yourself.' Qian Xiangzu was suddenly enlightened after hearing this. When he was an official in Jinling, he devoted himself to the Pure Land practice and created the Zhian High Monk's Lodge as a place to invite monks to discuss the Dharma. In the first year of Jiading (1208), he was appointed as the Left Prime Minister. After resigning and returning home, he diligently cultivated Pure Land practices. In February of the fourth year of Jiading (1211), he felt slightly unwell and wrote a verse saying: 'The fragrance of the lotus comes from the Buddha Land, and there is no dust on the glass ground. My heart is pure and transcends.'
于彼。今日遙知一朵開。后三日。僧有問疾者。祖曰。我不貪生。不怖死。不生天。不為人。惟求生凈土耳。言訖趺坐而逝。同時有饒節宇德操者。臨川人。以文章著稱。往來襄鄧間。嘗令其仆守舍。一日見仆歸。占對異常。怪問之。仆曰。守舍無所用心。聞鄰寺長老有道價。特往請一轉語。忽爾開悟。身心泰然。無他也。節嘆曰。汝能是。我乃不能。何哉。徑往白崖問道。與其仆祝髮為僧。節法名如璧。仆名如琳。節自號倚松道人。嘗勸呂紫薇專意學道詩云。向來相許濟時功。大似頻伽餉遠空。我已定交木上座。君猶求舊管城公。文章不療百年老。世事能排兩頰紅。好貸夜窗三十刻。胡牀趺坐究幡風 發明(為道忘分。有公叔同升之意。故附書之)。
臨濟第十六世祖
諱師範嗣臥龍。
壬申五年。
臨濟第十六世徑山祖嗣宗統(三十八年)。
祖自焦山遷雪竇別山祖智來參。
上堂曰。若論個事。直是省要。奈何諸人自作艱難。自作障礙。所以尋常西廊東廊。見諸人和南問訊。山僧便乃低頭相接。其實無他。只要諸人識得長老是西川隆慶府人氏。智。蜀之楊氏子。年十四。得度。初聞僧誦華嚴經。彌勒樓閣。入已還閉。恍如夢覺。見祖于雪竇。祖知是法器。待之彌峻。時或
【現代漢語翻譯】 現代漢語譯本： 在那邊。今天遠遠地知道一朵花開了。三天後，有僧人來問候祖師的病情，祖師說：『我不貪戀生存，也不恐懼死亡，不求昇天，也不願做人，只求往生凈土罷了。』說完就結跏趺坐而逝。同時有饒節，字德操，是臨川人，以文章著稱，常往來於襄陽、鄧州一帶。曾經讓他僕人看守家舍，一天看見僕人回來，言談舉止異於往常，奇怪地問他。僕人說：『看守家舍沒有什麼可用的心思，聽說鄰寺長老有道行，特地去請教了一句開示的話，忽然就開悟了，身心泰然，沒有別的了。』饒節感嘆說：『你能這樣，我卻不能。』為什麼呢？就直接去白崖問道，和他的僕人一起剃髮為僧。饒節法名如璧，僕人名如琳。饒節自號倚松道人，曾經勸呂紫薇專心學道，詩中寫道：『向來相許濟世功，大似頻伽餉遠空。我已定交木上座，君猶求舊管城公。文章不療百年老，世事能排兩頰紅。好貸夜窗三十刻，胡牀趺坐究幡風。』發明（爲了求道忘記了身份，有公叔與車右同乘一車的意味，所以附在這裡）。
臨濟宗第十六世祖師， 法諱師範，是臥龍的嗣法弟子。 壬申五年（具體年份需要根據上下文確定，一般指宋朝或之後的壬申年）。
臨濟宗第十六世徑山祖師，嗣法于宗統(三十八年)。 祖師從焦山遷到雪竇，別山祖師智來參拜。 上堂說法時說：『若論這件事，實在是簡要。奈何各位自己製造艱難，自己設定障礙。所以平常在西廊東廊，看見各位來合掌問訊，山僧我就低頭回應。其實沒有別的意思，只是要各位認識到長老是西川隆慶府人氏。』智，是四川楊氏的兒子，十四歲時出家。最初聽僧人誦讀《華嚴經》，其中彌勒樓閣的景象，進入后又關閉，恍如夢覺。在雪竇見到祖師，祖師知道他是法器，待他非常嚴格，時常...
【English Translation】 English version: There. Today, from afar, I know a flower has bloomed. Three days later, a monk came to inquire about the Master's illness. The Master said, 'I do not covet life, nor do I fear death. I do not seek to be born in heaven, nor do I wish to be a human. I only seek to be reborn in the Pure Land.' Having spoken, he sat in the lotus position and passed away. At the same time, there was Rao Jie, styled De Cao, a native of Linchuan, known for his literary talent, who often traveled between Xiangyang and Dengzhou. He once had his servant guard his house. One day, seeing the servant return, his speech and behavior were unusual. He asked him strangely. The servant said, 'Guarding the house, I had nothing to occupy my mind, so I heard that the elder of the neighboring temple had attained the Dao (path), and I specially went to ask for a turning word (a phrase of enlightenment). Suddenly, I was enlightened, and my body and mind were at peace. There is nothing else.' Rao Jie sighed and said, 'You can do this, but I cannot.' Why? He went directly to Baiya to inquire about the Dao, and he and his servant shaved their heads and became monks. Rao Jie's Dharma name was Ru Bi, and his servant's name was Ru Lin. Rao Jie called himself Yisong Daoren (reclining pine Taoist), and he once advised Lü Ziwei to focus on studying the Dao, writing in a poem: 'In the past, we promised to save the world, much like a Kalavinka (mythical bird with a beautiful voice) offering food to the distant sky. I have already made friends with the wooden seat (referring to meditation), but you still seek the old Guan Cheng Gong (referring to writing). Writing cannot cure old age, worldly affairs can only flush your cheeks red. It is good to borrow thirty quarters of the night window, sit cross-legged on a Hu bed (folding stool) and investigate the banner wind (the movement of the mind).' Explanation (Forgetting one's status for the sake of seeking the Dao, having the meaning of Gongshu riding in the same chariot with the charioteer, so it is attached here).
The Sixteenth Generation Ancestor of the Linji School, Whose Dharma name was Shifan, a Dharma heir of Wolong. In the fifth year of Renshen (the specific year needs to be determined based on the context, generally referring to the Renshen year of the Song Dynasty or later).
The Sixteenth Generation Ancestor of Jingshan of the Linji School, Dharma heir of Zongtong (38 years). The Master moved from Jiaoshan to Xuedou, and Master Zhilai of Bieshan came to pay respects. When ascending the hall to preach, he said, 'If we talk about this matter, it is truly simple and essential. But why do you all create difficulties for yourselves, and set up obstacles for yourselves? Therefore, usually in the west corridor and the east corridor, seeing you all come to put your palms together and inquire, this mountain monk (referring to himself) bows his head in response. In fact, there is no other meaning, just to let you all recognize that the elder is a native of Longqing Prefecture in Xichuan.' Zhi was the son of the Yang family in Sichuan, and he became a monk at the age of fourteen. Initially, he heard monks reciting the Avatamsaka Sutra (Flower Garland Sutra), in which the scene of Maitreya's pavilion, after entering, it closed again, like a dream. He met the Master at Xuedou, and the Master knew that he was a vessel of Dharma, and treated him very strictly, often...
棒喝交下。一語不少貸。智擬對。輒噤不能發。由是知解都喪。曰吾平生伎倆。皆死法也。今始行活路。
癸酉六年。
法師天竺北峰惠行宗印寂 發明(講不背宗。故書)。
印字元實。生鹽官陳氏。年十五具戒。謁竹庵觀。明教觀之旨。凡諸祖格言。必誦滿千遍。講止觀。深砭學者支離名相之病。玄隱雷峰遷德藏。超果圓通北禪。所至宿獘湔革。道譽盛著。學徒恒五百。詔居靈山。召對。賜號惠行法師。
甲戌七年。
禪師靈隱大川普濟纂修五燈會元。
濟字大川。明州奉化人。嗣徑山𤥎。住靈隱。自景德傳燈錄后。有廣燈。續燈。聯燈。普燈。濟合五為一。曰五燈會元。至密庵杰祖止。敘集詳明。學者便之。
乙亥八年。
丙子九年。
祖被詔移育王了慧侍行。
慧蓬州羅氏子。垂髫與兒群戲。必摶泥沙為佛塔像。既長遂出家。見祖自陳來歷。祖呵曰。熟睡去。既而令充不厘務侍者。一日祖謂慧曰。覷不透處只在鼻尖頭。道不著處。不離唇皮上。討之則千里萬里。慧抗聲曰。將謂有多少。祖遷育王。慧侍行。
丁丑十年。
戊寅十一年。
己卯十二年。
禪師道沖由徑山第一座應嘉禾光孝請尋遷蔣山。
沖號癡
【現代漢語翻譯】 現代漢語譯本： 棒喝交加，一句也不寬貸。自作聰明想要應對，卻嚇得說不出話。由此可知，以往所理解的都喪失了。他說：『我平生所學的伎倆，都是死法啊。現在才開始走活路。』
癸酉六年（1273年）。
法師天竺北峰惠行宗印圓寂。發明（講經說法不違背宗旨，所以記載）。
印字元實，出生于鹽官陳氏。十五歲受具足戒。拜謁竹庵觀，明瞭天臺教觀的宗旨。凡是諸位祖師的格言，必定誦讀滿千遍。講解《止觀》，深刻批判學者拘泥於名相的弊病。先後在玄隱、雷峰、遷德藏、超果圓通、北禪等地弘法，所到之處都革除舊弊，聲譽極盛。學徒常常有五百人。奉詔居住在靈山，受到皇帝召見，賜號惠行法師。
甲戌七年（1274年）。
禪師靈隱大川普濟纂修《五燈會元》。
濟字大川，明州奉化人，是徑山𤥎的法嗣。住持靈隱寺。自從《景德傳燈錄》之後，又有《廣燈》、《續燈》、《聯燈》、《普燈》。普濟將五部合為一部，名為《五燈會元》。到密庵杰祖為止，敘述收集詳盡明白，方便學者閱讀。
乙亥八年（1275年）。
丙子九年（1276年）。
祖師被皇帝下詔移居育王寺，了慧侍奉隨行。
慧是蓬州羅氏之子。小時候與孩子們一起玩耍時，必定用泥沙堆成佛塔佛像。長大后就出家了。拜見祖師，自己陳述來歷。祖師呵斥他說：『好好睡覺去！』之後讓他充當不管理事務的侍者。一天，祖師對慧說：『看不透的地方就在鼻尖頭，說不著的地方，不離唇皮上。』想要尋找它，就遠在千里萬里之外。慧大聲說：『還以為有多少呢！』祖師遷居育王寺，慧侍奉隨行。
丁丑十年（1277年）。
戊寅十一年（1278年）。
己卯十二年（1279年）。
禪師道沖由徑山第一座應嘉禾光孝寺的邀請，之後遷往蔣山。
沖號癡。
【English Translation】 English version: The exchange of shouts and blows, not a single word spared. Attempting to respond with cleverness only resulted in being silenced, unable to utter a word. From this, it is known that all previous understanding was lost. He said, 'All the skills I have learned in my life are dead methods. Only now am I beginning to walk a living path.'
The sixth year of Guiyou (1273).
Dharma Master Huixing Zongyin of Beifeng, Tianzhu, passed away. (His teachings did not deviate from the sect's principles, hence the record.)
Yin, styled Yuanshi, was born into the Chen family of Yanguan. He received full ordination at the age of fifteen. He visited Zhuan Guan and understood the essence of the Tiantai teachings. He recited all the sayings of the patriarchs thousands of times. When lecturing on 'Śamatha-Vipassanā' (止觀), he deeply criticized the scholars' disease of clinging to nominal appearances. He successively propagated the Dharma at Xuan Yin, Leifeng, Qiande Zang, Chaoguo Yuantong, and Bei Chan, eradicating old malpractices wherever he went, and his reputation flourished. He often had five hundred disciples. He was summoned to reside at Lingshan and granted the title Dharma Master Huixing by imperial decree.
The seventh year of Jiaxu (1274).
Chan Master Dachuan Puji of Lingyin compiled the 'Wudeng Huiyuan' (五燈會元, Compendium of Five Lamps).
Ji, styled Dachuan, was a native of Fenghua, Mingzhou, and a Dharma heir of Jing Shan𤥎. He resided at Lingyin Temple. After the 'Jingde Chuandeng Lu' (景德傳燈錄, Record of the Transmission of the Lamp), there were the 'Guangdeng' (廣燈), 'Xudeng' (續燈), 'Liandeng' (聯燈), and 'Pudeng' (普燈). Puji combined the five into one, calling it the 'Wudeng Huiyuan'. Up to Mi'an Jiezhu, the narration and collection were detailed and clear, making it convenient for scholars.
The eighth year of Yihai (1275).
The ninth year of Bingzi (1276).
The Patriarch was ordered by imperial decree to move to Yuwang Temple, with Liaohui attending him.
Hui was the son of the Luo family of Pengzhou. When he was a child, he would always mold clay into Buddha statues when playing with other children. When he grew up, he left home. He met the Patriarch and told him his background. The Patriarch scolded him, saying, 'Go to sleep!' Later, he was assigned to be an attendant who did not manage affairs. One day, the Patriarch said to Hui, 'The place you can't see through is right at the tip of your nose; the place you can't speak of is not far from your lips.' If you seek it, it is thousands of miles away. Hui said loudly, 'I thought there was a lot!' When the Patriarch moved to Yuwang Temple, Hui attended him.
The tenth year of Dingchou (1277).
The eleventh year of Wuyin (1278).
The twelfth year of Jimao (1279).
Chan Master Daochong, formerly the first seat of Jing Shan, accepted an invitation from Guangxiao Temple in Jiahe and later moved to Jiangshan.
Chong was nicknamed 'Chi' (癡, Fool).
絕。生而資性絕人。少以進士業應詔。受釋氏學于梓州妙音院。游成都習經論。出峽迴翔荊楚間。時松源岳唱密庵祖之道于饒之薦福。徑造其廬。以歲饑不受。會曹源生出世妙果。沖造其門有省。俾侍香。老拳痛棒不少貸。平。知見至是都無影響。曹源徙龜峰侍行。又三年。以偈辭游浙。其言有曰尚餘窮相一雙手。要向諸方癢處爬。至京師松源主靈隱。沖依焉。嘉定己卯。由徑山第一座應嘉禾光孝請。嗣曹源生。俊彥耆宿。多集會下。道行聞于朝。除蔣山。瀕江易澇。田多無秋。沖忍饑鳴道。行乞養士。居十三年無倦色。
曹洞第十八世雪巖祖示寂。
曹洞第十九世祖
諱行秀嗣雪巖祖。
庚辰十三年。
曹洞第十九世萬松祖嗣宗統(十七年)。
辛巳十四年。
祖移報恩洪濟。示眾。向上一機。鶴衝霄漢。當陽一路。鷂過新羅。直饒眼似流星。未免口如扁擔。
法薰出世蘇州高峰。
高峰蕞爾剎。薰勞苦戢縮。以身率之。未三年。為改觀。
壬午十五年。
禪師福裕參萬松祖印可之。
裕太原文水張氏子。五齡解語。日了千言。九歲入學。一日十行。遭亂喪家。道逢老僧。令裕出家。曰汝能誦得法華經。則一生事畢。裕曰。佛法止此乎
【現代漢語翻譯】 現代漢語譯本 絕。天生資質超絕。年輕時以進士科的學業應試。在梓州妙音院接受佛教的學問。遊歷成都學習經書理論。出三峽后在荊楚一帶盤桓。當時松源岳在饒州薦福寺宣揚密庵祖師的禪道，（行秀）直接前往拜訪。因為年成不好，沒有被接受。適逢曹源生在妙果寺開法傳道，（行秀）前往拜訪有所領悟，被安排在寺中侍奉燒香。曹源生毫不留情地用老拳痛打，（行秀）的知見至此完全消除了影響。曹源生遷往龜峰寺，（行秀）跟隨前往。又過了三年，（行秀）作偈辭別，前往浙江。他的偈語中說：『還剩下窮困潦倒的一雙手，要向各處人們的癢處撓。』到達京師后，松源岳主持靈隱寺，（行秀）依附於他。嘉定己卯年（1219年），由徑山寺第一座的身份應嘉禾光孝寺的邀請前往主持。繼承了曹源生的法脈。許多才俊和老者都**在他的座下。他的道行名聲傳到朝廷。被任命為蔣山寺主持。蔣山寺靠近江邊容易發生水災，田地大多沒有收成。（行秀）忍受飢餓宣揚佛法，行乞供養僧人。居住十三年沒有倦怠之色。
曹洞宗第十八世雪巖祖師圓寂。
曹洞宗第十九世祖師
法號行秀，繼承雪巖祖師的法脈。
庚辰十三年（時間待補充）。
曹洞宗第十九世萬松祖師繼承宗統（十七年）。
辛巳十四年（時間待補充）。
祖師移居報恩洪濟寺。向大眾開示：『向上的一機，如鶴衝上霄漢。當陽的道路，如鷂鷹飛過新羅。即使眼睛像流星一樣銳利，也免不了口如扁擔一樣笨拙。』
法薰在蘇州高峰寺開法傳道。
高峰寺是個很小的寺廟，法薰辛勤勞苦，以身作則。不到三年，就使寺廟煥然一新。
壬午十五年（時間待補充）。
禪師福裕參拜萬松祖師，得到印可。
福裕是太原府文水縣張氏的兒子。五歲就能說話，一天能理解一千個字。九歲入學，一天能讀十行書。遭遇戰亂家破人亡。在路上遇到一位老僧，讓福裕出家。老僧說：『你如果能背誦《法華經》，那麼一生就沒事了。』福裕說：『佛法只有這些嗎？』
【English Translation】 English version Zue. He was born with extraordinary talent. In his youth, he took the imperial examination. He received Buddhist teachings at Miaoyin Temple in Zizhou. He traveled to Chengdu to study scriptures and commentaries. After leaving the Three Gorges, he wandered in the Jingchu area. At that time, Songyuan Yue was propagating the Zen teachings of Master Mi'an at Jianfu Temple in Raozhou. (Xingxiu) went directly to visit him. Because of the famine, he was not accepted. Coincidentally, Caoyuan Sheng was expounding the Dharma at Miaoguo Temple. (Xingxiu) visited him and had an epiphany. He was arranged to serve incense in the temple. Caoyuan Sheng beat him mercilessly with his fists, and (Xingxiu)'s views were completely eliminated. Caoyuan Sheng moved to Guifeng Temple, and (Xingxiu) followed him. After another three years, (Xingxiu) bid farewell with a verse and went to Zhejiang. His verse said: 'Still left with a pair of poor hands, I want to scratch the itchy spots of people everywhere.' After arriving in the capital, Songyuan Yue presided over Lingyin Temple, and (Xingxiu) relied on him. In the year of Ji Mao (1219) of the Jiading era, he was invited to preside over Guangxiao Temple in Jiahe as the first seat of Jingshan Temple. He inherited the Dharma lineage of Caoyuan Sheng. Many talents and elders were ** under his seat. His reputation for his practice spread to the court. He was appointed as the abbot of Jiangshan Temple. Jiangshan Temple was close to the river and prone to floods, and most of the fields had no harvest. (Xingxiu) endured hunger and propagated the Dharma, begging for alms to support the monks. He lived there for thirteen years without any sign of fatigue.
The eighteenth generation patriarch of the Caodong school, Xueyan, passed away.
The nineteenth generation patriarch of the Caodong school
His Dharma name was Xingxiu, and he inherited the Dharma lineage of Patriarch Xueyan.
In the thirteenth year of Gengchen (time to be supplemented).
The nineteenth generation patriarch of the Caodong school, Wansong, inherited Zongtong (seventeen years).
In the fourteenth year of Xinsi (time to be supplemented).
The patriarch moved to Bao'en Hongji Temple. He instructed the assembly: 'The upward mechanism is like a crane soaring into the sky. The road of Dangyang is like a harrier flying over Silla. Even if your eyes are as sharp as shooting stars, you cannot avoid having a mouth as clumsy as a carrying pole.'
Fa Xun expounded the Dharma at Gaofeng Temple in Suzhou.
Gaofeng Temple was a very small temple, and Fa Xun worked hard and led by example. In less than three years, he transformed the temple.
In the fifteenth year of Renwu (time to be supplemented).
Chan Master Fuyu visited Patriarch Wansong and received his approval.
Fuyu was the son of the Zhang family of Wenshui County, Taiyuan Prefecture. He could speak at the age of five and understand a thousand words a day. He entered school at the age of nine and could read ten lines a day. He encountered war and his family was destroyed. He met an old monk on the road who told Fuyu to become a monk. The old monk said, 'If you can recite the Lotus Sutra, then your life will be fine.' Fuyu said, 'Is that all there is to Buddhism?'
。莫更有向上訊息否。老僧異之。遂偕謁休林古佛于仙巖。曰此子龍象種也。得奉巾瓶。他日必成大器。林欣納之。乃為祝髮受具。遂與雙溪廣同參者七年。次參萬松祖。祖一見便許入室。問子從何得個訊息。便恁么來。裕曰。老老大大。向學人納敗闕作么。祖曰。老僧過在何處。裕曰。學人且禮拜。暫為和尚蓋覆卻。祖大喜。遂為印可。
癸未十六年。
高峰薰遷楓橋旋補鐘山。
薰遷楓橋寒山寺。眾繩繩然。鐘山虛席。廟堂精選擇。旋以熏補處。
甲申十七年。
理宗。
理宗乙酉寶慶元年。
祖被詔住徑山祖智分座了慧為第二座。
祖住徑山。慧侍行。將授藏主。而有以力遷是職者。適訥侍者寂。命藏主起龕。怯眾一辭不吐。祖即令維那請慧侍者代之。慧至龕前。連喚訥侍者者三。乃曰。三喚不應。果然是訥。頂門放出遼天鶻。祖因黜前藏主而以慧代其職。未幾居第二座。聲動叢林。慧先依妙峰善於靈隱。兩廡壁面繪五十三參相。令禪衲各呈偈。慧亦有。而忌之者不以登卷。善閱卷。問曰。慧侍者何無。曰有。不足登卷。善曰。試舉看。偈曰。幸是十方無壁落。誰將五彩繪虛空。善財眼裡生花翳。去卻一重添一重。善親為書之卷首。自此聲名爛熳。后慧住天
【現代漢語翻譯】 現代漢語譯本： 『莫更有向上訊息否？』老僧對此感到驚異，於是和他一同去仙巖拜見休林古佛，（休林古佛）說：『這孩子是龍象之種啊，如果能侍奉佛法，將來必定能成大器。』休林古佛高興地接納了他，為他剃度並授予具足戒。於是他和雙溪廣一同參禪七年，之後參拜萬松祖師。萬松祖師一見他就允許他進入內室，問道：『你從哪裡得到的訊息，就這樣來了？』裕回答說：『老老大大，向學人示弱做什麼？』萬松祖師說：『老僧哪裡有過錯？』裕說：『學人暫且禮拜，暫時為和尚您遮蓋過去。』萬松祖師非常高興，於是為他印可。
癸未十六年（1223年）。
高峰薰調任楓橋，不久又補任鐘山。
高峰薰調任楓橋寒山寺，眾人議論紛紛。鐘山空缺，朝廷精心挑選，不久就任命薰來填補這個職位。
甲申十七年（1224年）。
理宗（南宋皇帝）。
理宗乙酉寶慶元年（1225年）。
萬松祖師被詔令住持徑山，祖智分座，了慧為第二座。
萬松祖師住持徑山，了慧侍奉在他身邊，將要授予他藏主的職位，但有人用權勢奪取了這個職位。恰逢訥侍者圓寂，萬松祖師命令藏主主持起龕儀式，藏主膽怯，一句話也說不出來。萬松祖師就讓維那請了慧侍者代替他。了慧來到龕前，連續呼喚了三聲訥侍者，然後說：『呼喚三聲沒有迴應，果然是訥侍者圓寂了，頂門放出了遼天的海東青。』萬松祖師因此罷免了之前的藏主，而用慧代替了他的職位。沒過多久，了慧就擔任了第二座，聲名震動叢林。了慧先前依止妙峰禪師，擅長繪畫靈隱寺兩廊墻壁上的五十三參圖。妙峰禪師讓禪僧們各自呈上偈語，了慧也有偈語，但有人嫉妒他，不把他的偈語列入選中之列。妙峰禪師閱卷時，問道：『慧侍者的偈語為什麼沒有？』（負責的人）回答說：『有，但不值得列入選中之列。』妙峰禪師說：『試著舉出來看看。』偈語是：『幸好十方沒有墻壁阻隔，誰用五彩來描繪虛空？善財童子眼裡生出花翳，去掉一層又添上一層。』妙峰禪師親自把這首偈語寫在卷首。從此，了慧聲名大噪。後來，了慧住持天
【English Translation】 English version: 『Is there any further news of upward progress?』 The old monk was surprised by this and accompanied him to visit Ancient Buddha Xiulin (Ancient Buddha Xiulin, meaning Ancient Buddha of Restful Forest) at Xianyan. (Ancient Buddha Xiulin) said, 『This child is of the dragon-elephant lineage. If he can serve the Dharma, he will surely become a great vessel in the future.』 Xiulin gladly accepted him, tonsured his head, and bestowed upon him the complete precepts. Thereupon, he practiced Chan with Guang of Shuangxi for seven years. Later, he visited Master Wansong. Upon seeing him, Master Wansong immediately permitted him to enter his private chamber and asked, 『From where did you obtain this news, that you come here in such a manner?』 Yu replied, 『Old and venerable, why do you humble yourself before a student?』 Master Wansong said, 『Where has this old monk erred?』 Yu said, 『This student will first bow in reverence and temporarily cover up for the venerable monk.』 Master Wansong was greatly pleased and thus gave him his seal of approval.
In the 16th year of Guiwei (1223).
Gaofeng Xun was transferred to Fengqiao and soon after appointed to Zhongshan.
Xun was transferred to Hanshan Temple in Fengqiao, causing much discussion among the people. The position at Zhongshan was vacant, and the court carefully selected Xun to fill it.
In the 17th year of Jiashen (1224).
Emperor Lizong (Emperor of the Southern Song Dynasty).
In the first year of Lizong Yiyou Baoqing (1225).
Master Wansong was summoned to reside at Jingshan, with Zuzhi sharing the seat, and Liaohui as the second seat.
Master Wansong resided at Jingshan, with Hui attending to him. He was about to be given the position of scripture custodian, but someone used their power to seize the position. Coincidentally, Attendant Ne passed away, and Master Wansong ordered the scripture custodian to conduct the encoffining ceremony. The custodian was timid and could not utter a word. Master Wansong then instructed the director to invite Attendant Hui to take his place. Hui came before the coffin and called out to Attendant Ne three times, then said, 『Three calls unanswered, indeed it is Ne who has passed away, from the crown of his head emerges a falcon of the Liao sky.』 Master Wansong therefore dismissed the previous scripture custodian and replaced him with Hui. Before long, Hui assumed the second seat, and his reputation shook the monastic community. Hui had previously relied on Chan Master Miaofeng and was skilled at painting the Fifty-Three Visits of Sudhana on the walls of the Lingyin Temple's corridors. Chan Master Miaofeng asked the Chan monks to each present a verse, and Hui also had a verse, but someone jealous of him did not include his verse among those selected. When Chan Master Miaofeng was reviewing the verses, he asked, 『Why is Attendant Hui's verse not here?』 (The person in charge) replied, 『It is here, but not worthy of being included among those selected.』 Chan Master Miaofeng said, 『Try reciting it.』 The verse was: 『Fortunately, the ten directions have no walls to obstruct, who uses five colors to paint the empty sky? Flowers bloom in Sudhana's eyes, removing one layer only to add another.』 Chan Master Miaofeng personally wrote this verse at the beginning of the scroll. From then on, Hui's reputation flourished. Later, Hui resided at Tian
童。創幻智庵別祠。奉妙峰。用報知己 發明(書之。以為叢林忌才軋眾者戒勸)。
丙戌二年。
祖應詔慈明殿升座。
十月祖應詔入內。上御修政殿引見。祖奏對詳明。上為之動色。賜金襕僧伽黎。仍宣詣慈明殿升座。上垂簾而聽。乃賜佛鑒禪師號。是年徑山毀。祖逆知其數。略不動容經意。
鐘山薰遷凈慈。
丁亥三年。
禪師祖欽來參居侍司。
欽婺州人。初參天目禮。令看臨濟三頓痛棒話。一日才上蒲團。忽覺有省。后參祖于徑山。因鑄鐘令著語。欽呈偈曰。通身只是一張口。百鍊爐中輥出來。斷送夕陽歸去後。又催明月上樓臺。祖即俾居侍司。
戊子紹定元年。
己丑二年(元太宗文皇帝即位)。
徑山寺成 發明(寺之成毀不書。此書。嘉道業無營也)。
祥符蔭曰。禪林建立。無非佛事。自然成就。則為道力所感。若用意經營。只成福業。于道無預也。徑山毀而祖略不動意。寺以成就。閱六年又毀。而祖不驚不變。多助如雲。復以崇成。謂非道感而能然乎。
禪師妙倫參祖得悟。
倫號斷橋。黃巖徐氏子。遍叩諸方。而未透徹。參祖。祖以狗子因何有業識令下語。凡三十轉皆不契。一日叩曰。可無方便乎。祖乃舉
【現代漢語翻譯】 現代漢語譯本 童。在幻智庵另外設立祠堂，供奉妙峰（人名），用以報答知己，闡明（寫下這些，作為叢林中嫉妒賢才、排擠眾人的警戒和勸誡）。 丙戌二年（1226年）。 祖師應詔在慈明殿升座。 十月，祖師應詔入宮，皇上在修政殿召見。祖師奏對詳盡明白，皇上為之感動。賜予金襕僧伽黎（袈裟），並宣旨到慈明殿升座，皇上垂簾聽講。於是賜予佛鑒禪師的稱號。這年徑山寺被毀，祖師預先知道這件事，略微沒有動容，不放在心上。 鐘山薰調任凈慈寺。 丁亥三年（1227年）。 禪師祖欽前來參拜，住在侍司。 祖欽是婺州人。最初參拜天目禮禪師，天目禮禪師讓他參看臨濟禪師『三頓痛棒』的話頭。一天剛坐上蒲團，忽然覺得有所領悟。後來在徑山參拜祖師，祖師讓他為鑄鐘寫偈語。祖欽呈上偈語說：『通身只是一張口，百鍊爐中輥出來。斷送夕陽歸去後，又催明月上樓臺。』祖師就讓他住在侍司。 戊子紹定元年（1228年）。 己丑紹定二年（1229年）（元太宗文皇帝即位）。 徑山寺建成。闡明（寺廟的建成和毀壞不記載，這裡記載，是嘉獎道業的無為）。 祥符蔭說：禪林的建立，無非是佛事。自然成就，就是道力所感。如果用心經營，只成就福業，與道沒有關係。徑山寺被毀而祖師略微不動心，寺廟得以建成。過了六年又被毀，而祖師不驚不變。眾多幫助的人如雲一樣，又得以重新建成。說不是道力感應而能這樣嗎？ 禪師妙倫參拜祖師而得悟。 妙倫，號斷橋，是黃巖徐氏的兒子。遍訪各處，但沒有透徹領悟。參拜祖師，祖師用『狗子因何有業識』讓他下語。總共三十多次都不契合。一天叩問說：『可以有方便嗎？』祖師於是舉起……
【English Translation】 English version Tong. A separate shrine was established at the Huanzhi Hermitage to enshrine Miaofeng (a person's name), to repay a confidant and to elucidate (these were written as a warning and exhortation to those in the Sangha who are jealous of talent and ostracize others). The second year of Bingxu (1226). The Patriarch ascended the seat at Ciming Hall upon imperial decree. In October, the Patriarch entered the palace upon imperial decree. The Emperor summoned him for an audience at the Xiuzheng Hall. The Patriarch's responses were detailed and clear, moving the Emperor. He was bestowed a gold-embroidered Sangharati (robe) and ordered to ascend the seat at Ciming Hall. The Emperor listened from behind a screen. Thereupon, he bestowed the title of Chan Master Fojian. In this year, Jingshan Temple was destroyed. The Patriarch knew this in advance but remained unmoved and unconcerned. Xun of Zhongshan was transferred to Jingci Temple. The third year of Dinghai (1227). Chan Master Zuqin came to pay respects and resided in the attendant's office. Zuqin was a native of Wuzhou. He initially paid respects to Chan Master Tianmu Li, who instructed him to contemplate the 'three painful blows' of Linji. One day, as he sat on the futon, he suddenly felt enlightened. Later, he paid respects to the Patriarch at Jingshan, who asked him to compose a verse for the casting of a bell. Zuqin presented a verse saying: 'The whole body is just one mouth, rolled out from the hundred-refined furnace. After seeing off the setting sun, it urges the bright moon to ascend the tower.' The Patriarch then had him reside in the attendant's office. The first year of Wuzi Shaoding (1228). The second year of Jichou Shaoding (1229) (Emperor Taizong Wen of the Yuan Dynasty ascended the throne). Jingshan Temple was completed. Elucidation (The construction and destruction of temples are not recorded, but this is recorded to commend the non-action of the Dao). Xiangfu Yin said: 'The establishment of a Chan forest is nothing but Buddhist affairs. Natural accomplishment is due to the influence of Dao power. If one manages it with intention, it only achieves meritorious deeds, which have nothing to do with the Dao. Jingshan Temple was destroyed, and the Patriarch remained unmoved, and the temple was completed. After six years, it was destroyed again, and the Patriarch was neither surprised nor changed. Numerous helpers were like clouds, and it was rebuilt again. Can it be said that this was not due to the influence of Dao?' Chan Master Miaolun attained enlightenment after visiting the Patriarch. Miaolun, styled Duanqiao, was the son of the Xu family of Huangyan. He visited various places but did not achieve thorough understanding. He visited the Patriarch, who asked him to give a saying on 'Why does a dog have karmic consciousness?' He failed to accord with the question more than thirty times. One day, he asked, 'Is there no expedient means?' The Patriarch then raised...
真凈頌示之。倫悚然。良久。忽聞板聲大悟。后住凈慈。上堂曰。荊山有玉。獲得者不在荊山。赤水有珠。拾得者不在赤水。衲僧有無位真人。證得者出入不在面門。橫按拄杖曰。會么幽州江口石人蹲。
庚寅三年。
萬松祖復主中都萬壽至溫為侍者。
祖應元太宗詔。復主萬壽。大振洞上宗風。上堂說偈曰。蓮宮特作梵宮修。聖境還須聖駕游。雨過水澄禽泛子。霞明山靜錦矇頭。成湯也展恢天網。呂望稀垂釣月鉤。試問風光甚時節。黃金世界桂花秋。溫字其玉。號全一。邢州郝氏子。幼聰敏異常兒。六歲祝髮。年十五參祖。博記多聞。論辯無礙。祖命為侍者。凡祖偈頌法語。一聞輒了。遂得法焉。常以侍者代應對。機鋒不可犯。太保劉秉忠長溫一歲。少時相得歡甚。忠厭世故。思學道。溫勸之為僧。后忠為元世祖知遇。薦溫可大用。得召見。與語大悅。將授以官。弗受。曰天下佛法流通。臣僧之愿。富貴非所望也。憲宗命印簡主釋教。詔天下作資戒會。溫持旨宣佈中外。而輔成之。
辛卯四年。
壬辰五年。
萬壽祖退居從容庵禪師福裕補住萬壽。
時元太宗破汴。祖剎荒亂。祖退居從容庵。朝命以裕補之。
癸巳六年。
甲午端平元年。
乙未二
【現代漢語翻譯】 真凈禪師開示他，倫悚然警醒，良久之後，忽然聽到打板的聲音，大徹大悟。後來住持凈慈寺。上堂說法時說：『荊山（地名）有寶玉，但得到它的人卻不在荊山；赤水（傳說中的河流）有明珠，但拾到它的人卻不在赤水。衲僧（僧人的自稱）有無位真人（指人的真性），但證得它的人出入卻不在面門。』然後橫著拄著拄杖說：『會么？幽州（地名）江口的石人蹲在那裡。』 庚寅三年（1230年）。 萬松行秀禪師再次住持中都（今北京）萬壽寺，至溫作為侍者。 萬松行秀禪師應元太宗的詔令，再次住持萬壽寺，大力振興洞上宗（曹洞宗）的宗風。上堂說法時說偈語：『蓮宮特別建造梵宮來修飾，聖境還須聖駕來遊歷。雨後水澄澈，禽鳥在水面嬉戲，霞光映照山巒，靜謐而美麗。成湯（商朝的建立者）也曾展現恢弘的天網，呂望（姜太公）也曾稀疏地垂下釣月的魚鉤。試問這美好的風光在什麼時節？正值黃金世界桂花飄香的秋天。』溫，字其玉，號全一，是邢州郝氏的兒子。從小就聰明敏捷，異於常人。六歲時剃度出家，十五歲時參拜萬松行秀禪師。他博聞強記，辯論時無所滯礙。萬松行秀禪師命他做侍者。凡是萬松行秀禪師的偈頌法語，他一聽就明白，於是得到了萬松行秀禪師的佛法。他常常代替萬松行秀禪師應對各種事務，他的機鋒銳利不可冒犯。太保劉秉忠比溫大一歲，小時候兩人關係很好。劉秉忠厭倦世俗，想要學道，溫勸他出家為僧。後來劉秉忠被元世祖賞識重用，他推薦溫可以大用。元世祖召見溫，與他交談后非常高興，想要授予他官職，溫沒有接受。他說：『讓佛法流通天下，是臣作為僧人的願望，富貴不是我所期望的。』憲宗皇帝命印簡主持釋教事務，並詔令天下舉行資戒會，溫秉承旨意向中外宣佈，並輔助促成此事。 辛卯四年（1231年）。 壬辰五年（1232年）。 萬壽寺的萬松行秀禪師退居從容庵，禪師福裕接替住持萬壽寺。 當時元太宗攻破汴京（今河南開封），萬壽寺的寺院殿堂荒廢混亂。萬松行秀禪師退居從容庵，朝廷命令福裕接替他的位置。 癸巳六年（1233年）。 甲午端平元年（1234年）。 乙未二年（1235年）。
【English Translation】 True Purity Chan master instructed him, and Lun was startled and awakened. After a long time, he suddenly heard the sound of the board and had a great enlightenment. Later, he resided at Jingci Temple. When he ascended the hall to preach, he said: 'Jing Mountain (place name) has jade, but the one who obtains it is not in Jing Mountain; the Red River (legendary river) has pearls, but the one who picks them up is not in the Red River. The Sangha (self-designation of monks) has a True Person of No Rank (referring to the true nature of man), but the one who attains it does not enter or exit through the face.' Then, holding his staff horizontally, he said: 'Do you understand? The stone man at the mouth of the Youzhou (place name) River squats there.' Gengyin, year three (1230 AD). Chan master Wansong Xingxiu again resided at the Wanshou Temple in Zhongdu (now Beijing), with Zhi Wen as his attendant. Chan master Wansong Xingxiu, in response to Emperor Taizong's decree, again resided at Wanshou Temple, greatly revitalizing the sect style of the Caodong sect. When he ascended the hall to preach, he said in a verse: 'The lotus palace is specially built with a Brahma palace to decorate it, the sacred realm still needs the holy carriage to travel. After the rain, the water is clear, and birds play on the water surface, the rosy clouds reflect the mountains, quiet and beautiful. Cheng Tang (founder of the Shang Dynasty) also displayed the vast heavenly net, Lü Wang (Jiang Taigong) also sparsely lowered the fishing hook for the moon. May I ask what season is this beautiful scenery in? It is the golden world of autumn with osmanthus fragrance.' Wen, styled Qiyu, named Quanyi, was the son of the Hao family of Xingzhou. From a young age, he was intelligent and quick-witted, different from ordinary children. He was tonsured at the age of six, and at the age of fifteen, he visited Chan master Wansong Xingxiu. He was knowledgeable and had a strong memory, and he was unhindered in debate. Chan master Wansong Xingxiu ordered him to be his attendant. Whenever Chan master Wansong Xingxiu's verses and Dharma words were spoken, he understood them immediately, and thus he obtained Chan master Wansong Xingxiu's Dharma. He often replaced Chan master Wansong Xingxiu in responding to various affairs, and his wit was sharp and unassailable. Grand Protector Liu Bingzhong was one year older than Wen, and the two were on good terms when they were young. Liu Bingzhong was tired of the world and wanted to study the Way, and Wen persuaded him to become a monk. Later, Liu Bingzhong was appreciated and reused by Emperor Shizu of Yuan, and he recommended Wen as someone who could be of great use. Emperor Shizu summoned Wen and was very pleased after talking with him, wanting to grant him an official position, but Wen did not accept. He said: 'Letting the Buddha Dharma circulate throughout the world is my wish as a monk, wealth and honor are not what I desire.' Emperor Xianzong ordered Yin Jian to preside over Buddhist affairs, and ordered the world to hold Zikai meetings, and Wen carried out the decree to announce it to the world, and assisted in promoting it. Xinmao, year four (1231 AD). Renchen, year five (1232 AD). Chan master Wansong Xingxiu of Wanshou Temple retired to Congrong Hermitage, and Chan master Fuyu succeeded him as abbot of Wanshou Temple. At that time, Emperor Taizong of Yuan conquered Bianjing (now Kaifeng, Henan), and the temples and halls of Wanshou Temple were desolate and chaotic. Chan master Wansong Xingxiu retired to Congrong Hermitage, and the court ordered Fuyu to take his place. Guisi, year six (1233 AD). Jiawu, first year of Duanping (1234 AD). Yiwei, year two (1235 AD).
年。
徑山復毀。
祖不驚不變。而多助云至。
禪師育王下廬山妙峰之善寂。
善生紈綺中。姿性高潔。年十三。即辭家祝髮。經論一見輒了大意。遍參諸大老。時佛照光唱道鄮山。往參禮。蒙印可。贈以偈曰。今日與君通一線。斬釘截鐵起吾宗。自是辯慧融釋。然不以自足。游衡湘。還入匡廬。卓錫妙高峰下。面壁坐十年。一時學者尊稱之曰妙峰禪師。分座雁蕩能仁。出世慧因洪福萬年諸剎。退居皋亭。又十餘年。復領明之瑞巖。蘇之萬壽。常之華藏。晚至靈隱。亦非所樂。靈隱密邇行闕。輪蹄湊集。善掩戶若不聞。一無所將迎。公卿貴人。或見之。寒溫而已。會天童虛席。時鄭清之秉鈞軸。念非善莫宜居。因勉善行。善對曰。老僧年逾耄矣。尚夜行不休乎。辭弗就。鄭公益高之。上堂曰。應物見形。如水中月。信手拈來。一時漏泄。以拂子擊禪床左邊云。者里是鑊湯爐炭。擊右邊云。者里是劍樹刀山。前面是觀音勢至。後面是文殊普賢。中間一著。還知落處么。又擊云。毗婆尸佛蚤留心。直至如今不得妙。九月二十八日寂。火浴舍利不可數計。塔于靈隱之西岡。鄭清之銘其塔。
凈慈薰遷靈隱。
丙申三年。
侍者祖欽領悟。
欽為侍者十年。每遇入室。舉
起衲僧巴鼻。佛祖爪牙。更無下口處。一日偶佛殿前行。抬眸見一枝古柏。觸著向來所得境界。和底一時飏下。方始見祖立地處。
曹洞第十九世萬松祖示寂。
祖于孔老莊周百家之學。無不俱通。三閱藏教。恒業華嚴。得法者一百二十人。束髮執弟子禮者。不可勝紀。編祖燈錄三十二卷。又撰凈土仰山洪濟萬壽從容請益等錄。及文集偈頌。釋氏新聞。鳴道集。辨宗說。心經風鳴。禪悅法喜集。並行於世。四月五日。書偈曰。八十一年。只此一語。珍重諸人。切莫錯舉。侍者驚報大眾。足甫及門。已圓寂矣。壽八十一。茶毗于通玄門外。舍利無數。諸方門人。各分建塔。
云溪挺曰。萬松有語云。雪巖先師嘗舉穴細金針才露鼻。芒長玉線妙投關。此乃洞上血脈。非其中人不易知也。云巖寶鏡。石頭參同。千年桃核里。覓甚舊時仁。空拳誑惑小兒。祇要應個時節。兩刃交鋒。唱出新豐一曲。畢竟如何是回互。聻。雨過水澄禽泛子。霞明山靜錦矇頭。莫謂萬松不道也。萬松說法禁庭。宮人羅拜。甘露霄降。祥雲繞空。丞相湛然居士。親承授記。語人曰。吾見萬松。巍巍若干仞峰。滔滔如萬頃波。莫能涯際。當時人共稱之為儒佛兼通。宗說併到。真天人師也。
曹洞第二十世祖
諱福裕。嗣
【現代漢語翻譯】 現代漢語譯本： 拈起衲僧的鼻孔，如同佛祖的爪牙一般，讓人無從下口評論。一日，我偶然在佛殿前行走，抬頭看見一枝古老的柏樹，觸動了我向來所領悟的境界，將以往的理解一時拋下。這時才真正見到祖師立身之處。
曹洞宗第十九世萬松祖師圓寂。
萬松祖師對於孔子、老子、莊子以及諸子百家的學說，沒有不精通的。他曾三次閱讀佛教經典，專心研究《華嚴經》（Avatamsaka Sutra）。得法的弟子有一百二十人，束髮行弟子禮的人，數不勝數。他編撰了《祖燈錄》三十二卷，又撰寫了《凈土仰山洪濟萬壽從容請益錄》等著作，以及文集、偈頌、《釋氏新聞》、《鳴道集》、《辨宗說》、《心經風鳴》、《禪悅法喜集》，這些都流傳於世。四月五日，他寫下偈語說：『八十一年，只有這一句話，珍重各位，切莫錯會。』侍者驚慌地報告大眾，腳剛邁出房門，祖師就已經圓寂了。享年八十一歲，在通玄門外火化，得到無數舍利。各地的門人，各自分取捨利建塔供奉。
云溪挺禪師說：萬松祖師曾說過，『雪巖先師曾舉：穴細金針才露鼻，芒長玉線妙投關。』這是曹洞宗的血脈，不是其中的人不容易知道。云巖的《寶鏡三昧》（Hōkyō Zanmai），石頭的《參同契》（Sandokai），要在千年的桃核里，尋找什麼舊時的仁義呢？空拳哄騙小孩子，只要應付個時節。兩刃交鋒，唱出新豐一曲。到底什麼是回互呢？雨過天晴，水澄澈，小鳥在水面嬉戲；晚霞映照，山靜謐，錦緞蒙在山頭。不要說萬松沒有說出來。萬松在皇宮禁地說法，宮人們羅列跪拜，如同甘露從天而降，祥雲環繞天空。丞相湛然居士，親自接受萬松祖師的授記。他對人說：『我看見萬松祖師，巍峨如千仞高峰，浩瀚如萬頃波濤，無法測度邊際。』當時的人都稱他為儒佛兼通，宗門教義併到，真是天人的導師啊。
曹洞宗第二十世祖師
法諱福裕。
【English Translation】 English version: He seizes the nostrils of a Buddhist monk like the claws and teeth of the Buddha, leaving no room for comment. One day, while walking in front of the Buddha hall, I happened to look up and see an ancient cypress tree, which touched the realm I had always attained, and cast aside my previous understanding all at once. Only then did I truly see where the Patriarch stood.
The 19th generation of the Caodong (Sōtō) school, Patriarch Wansong, passed away.
Patriarch Wansong was proficient in the learning of Confucius, Laozi, Zhuangzi, and the various schools of thought. He had read the Buddhist scriptures three times and devoted himself to the study of the Avatamsaka Sutra (Flower Garland Sutra). There were one hundred and twenty disciples who attained the Dharma, and countless who tied their hair and performed the disciple's rites. He compiled the thirty-two volumes of the Zudeng Lu (Record of the Patriarchal Lamp), and also wrote the Jingtu Yangshan Hongji Wanshou Congrong Qingyi Lu (Pure Land Yangshan Hongji Wanshou Congrong Qingyi Record) and other works, as well as collections of writings, verses, Shishi Xinwen (Buddhist News), Mingdao Ji (Collection on Clarifying the Way), Bian Zongshuo (Discourse on Discriminating Schools), Xinjing Fengming (Wind Sound of the Heart Sutra), Chanyue Faxi Ji (Collection of Chan Joy and Dharma Bliss), which are all circulated in the world. On April 5th, he wrote a verse saying: 'Eighty-one years, only this one sentence, cherish everyone, do not misunderstand.' The attendant hurriedly reported to the assembly, and as soon as his foot crossed the threshold, the Patriarch had already passed away. He lived to the age of eighty-one and was cremated outside Tongxuan Gate, yielding countless śarīra (relics). Disciples from various places each took a portion of the śarīra to build pagodas for enshrinement.
Chan Master Yunxi Ting said: Patriarch Wansong once said, 'The late Master Xueyan once cited: 'A fine golden needle barely reveals the nose in the hole, a long jade thread skillfully enters the joint.' This is the lifeblood of the Caodong school, and it is not easy for those who are not within it to know.' Yunyan's Hōkyō Zanmai (Precious Mirror Samadhi), Shitou's Sandokai (Cantongqi), what old benevolence are you seeking in a thousand-year-old peach pit? An empty fist deceives a child, just to deal with the occasion. Two blades clash, singing a new Feng song. After all, what is huihu (mutual correspondence)? After the rain, the water is clear and the birds play on the water; the sunset glows, the mountain is quiet, and brocade covers the mountain. Don't say that Wansong didn't say it. Wansong preached in the imperial court, and the palace women knelt in rows, like sweet dew falling from the sky, and auspicious clouds surrounding the sky. Prime Minister Zhanran, a lay Buddhist, personally received the prediction from Patriarch Wansong. He said to people, 'I see Patriarch Wansong, towering like a thousand-ren peak, vast like ten thousand acres of waves, impossible to measure the edge.' At that time, people commonly called him a master of both Confucianism and Buddhism, with both doctrinal and Chan understanding, truly a teacher of gods and humans.
The 20th generation Patriarch of the Caodong School
His Dharma name was Fuyu.
萬松。
丁酉嘉熙元年。
曹洞第二十世雪庭祖嗣宗統。
雪庭祖奏對稱旨詔總領釋教。
戊戌二年。
高峰妙生。
生於蘇之吳江徐氏。母夢僧乘舟投宿而誕。離襁褓。輒喜趺坐。遇僧入門。輒愛戀欲從之。
己亥三年。
蔣山道沖應詔主天童。
侍郎東𤱶曹公豳帥閩。聞沖道望。以鼓山來聘。未行。雪峰牒至。領事半年。而天童詔下。眾集如海。法度修明。雖宏智盛時。殆不之過。育王虛席。攝住持事。往來說法兩山間。上堂曰。天童用底。來育王用不著。育王用底。歸天童用不著。雖然如是。用不著處用有餘。一箭雙鵰隨手落。
庚子四年。
辛丑淳祐元年。
壬寅二年(元定宗立)。
癸卯三年。
甲辰四年。
禪師臥龍支下靈隱法薰寂。
天童沖歸隱金陵。
時有旨沖移靈隱。而世故有不滿其意者。伐鼓告眾。歸隱金陵。京兆尹遣屬官追挽至蘇臺。不可。朝命以虎邱俾養老。不就。留守虛齋趙公以蔣山起之。不應。
乙巳五年。
丙午六年。
禪師育王下北澗敬叟居簡寂。
簡潼川王氏子。閱卍庵語有省。后參育王佛照光機契。迫隨甚久。出世天臺報恩光孝。退居飛
【現代漢語翻譯】 現代漢語譯本 萬松。 丁酉嘉熙元年（1237年）。 曹洞宗第二十世雪庭祖（雪庭為法號）繼承宗統。 雪庭祖上奏對答符合皇帝旨意，總領釋教（佛教）。 戊戌二年（1238年）。 高峰妙生（高峰妙生為法號）。 出生于蘇州吳江徐氏。母親夢見僧人乘船投宿而生下他。離開襁褓后，就喜歡跏趺坐。遇到僧人入門，就愛戀想要跟隨他。 己亥三年（1239年）。 蔣山道沖（蔣山道沖為法號）應詔主持天童寺。 侍郎東𤱶曹公豳（曹公豳為官名）巡視福建。聽聞道沖的道行和聲望，想用鼓山寺來聘請他。還未成行，雪峰寺的牒文就到了，主持雪峰寺事務半年。之後天童寺的詔書下達。僧眾聚集如海，寺廟法度修明。即使是宏智禪師興盛之時，恐怕也不過如此。育王寺空缺住持，代理住持事務。往來於兩山之間說法。上堂說法時說：『天童寺用的是什麼？來育王寺用不上。育王寺用的是什麼？迴天童寺用不上。』雖然如此，用不著的地方用處還有餘，一箭雙鵰隨手就落。 庚子四年（1240年）。 辛丑淳祐元年（1241年）。 壬寅二年（1242年，元定宗即位）。 癸卯三年（1243年）。 甲辰四年（1244年）。 禪師臥龍支下靈隱法薰（靈隱法薰為法號）圓寂。 天童沖（天童沖為法號）歸隱金陵。 當時有旨意讓道沖移居靈隱寺，但因為世俗的原因，有些事情不合他的心意。於是擊鼓告訴大眾，要歸隱金陵。京兆尹派遣屬官追趕挽留到蘇臺，沒有成功。朝廷下令讓他去虎邱寺養老，他不接受。留守虛齋趙公想用蔣山寺來起用他，他不答應。 乙巳五年（1245年）。 丙午六年（1246年）。 禪師育王寺下北澗敬叟（北澗敬叟為法號）居住在簡寂觀。 敬叟是潼川王氏的兒子。閱讀卍庵（卍庵為法號）的語錄有所領悟。後來參拜育王寺佛照光機（佛照光機為法號）而契合，緊隨很久。出世后在天臺報恩光孝寺說法，退隱居住在飛霞洞。
【English Translation】 English version Wansong. The first year of Jiaxi during the Dingyou year (1237) of the Southern Song Dynasty. The twentieth generation of the Caodong (Soto Zen) lineage, Xueting Zu (Xueting being the Dharma name) inherited the lineage. Xueting Zu's memorial and responses pleased the emperor, and he was appointed to oversee all Buddhist affairs. The second year of Wuxu (1238). Gaofeng Miaosheng (Gaofeng Miaosheng being the Dharma name) was born. Born to the Xu family of Wujiang, Suzhou. His mother dreamed of a monk arriving by boat and lodging there, and then she gave birth to him. After leaving the swaddling clothes, he liked to sit in the lotus position. When he encountered a monk entering the door, he would be fond of him and want to follow him. The third year of Jihai (1239). Jiangshan Daochong (Jiangshan Daochong being the Dharma name) was summoned to preside over Tiantong Temple. The Vice Minister Dong𤱶 Cao Gong Bin (Cao Gong Bin being the official title) inspected Fujian. Hearing of Daochong's virtue and reputation, he wanted to hire him for Gushan Temple. Before this could happen, a dispatch from Xuefeng Temple arrived, and he managed affairs at Xuefeng Temple for half a year. Then the imperial edict for Tiantong Temple arrived. The monks gathered like the sea, and the temple's rules and regulations were well-established. Even during the prosperous time of Hongzhi, it was probably no better than this. The abbot's seat at Yuwang Temple was vacant, so he took over the affairs of the abbot. He traveled back and forth between the two mountains to preach. When he ascended the hall to preach, he said: 'What does Tiantong Temple use? It is not useful when coming to Yuwang Temple. What does Yuwang Temple use? It is not useful when returning to Tiantong Temple.' Although this is so, there is more than enough use in the places where it is not needed; an arrow strikes down two eagles with ease. The fourth year of Gengzi (1240). The first year of Chunyou during the Xinchou year (1241). The second year of Renyin (1242, Yuan Emperor Dingzong ascended the throne). The third year of Guimao (1243). The fourth year of Jiachen (1244). Chan Master Lingyin Facun (Lingyin Facun being the Dharma name) under Wolong branch passed away. Tiantong Chong (Tiantong Chong being the Dharma name) retired to Jinling. At that time, there was an imperial decree for Daochong to move to Lingyin Temple, but because of worldly affairs, some things did not suit his wishes. So he beat the drum to inform the public that he was retiring to Jinling. The magistrate of Jingzhao sent officials to chase after him and persuade him to stay in Sutai, but they were unsuccessful. The imperial court ordered him to retire at Huqiu Temple, but he did not accept. The garrison commander Xuzhai Zhao Gong wanted to employ him at Jiangshan Temple, but he did not agree. The fifth year of Yisi (1245). The sixth year of Bingwu (1246). Chan Master Beijian Jingsou (Beijian Jingsou being the Dharma name) under Yuwang Temple resided at Jianji Temple. Jingsou was the son of the Wang family of Tongchuan. He had an awakening after reading the sayings of Wan'an (Wan'an being the Dharma name). Later, he visited Fozhao Guangji (Fozhao Guangji being the Dharma name) of Yuwang Temple and was in accord with him, following him for a long time. After entering the world, he preached at Tiantai Bao'en Guangxiao Temple, and retired to Feixia Cave.
來峰之陰。大參真西山時為江東部使者。以東林雲居力致之。高臥不起。后奉旨還凈慈。上堂。識得一。萬事畢。了事衲僧。一字不識。直饒恁么。未稱全題。禹力不到處。河聲流向西。是年春寂。有北澗集十九卷行世。
丁未七年。
戊申八年。
祖退居明月池上。
祖端居徑山。不數年。寺宇崇成。去寺四十里。筑至數百楹。接待雲水。額曰萬年正續。正續西數百步。結庵一區為歸藏所。上建重閣。秘藏后先所賜御翰。敞室東西偏奉祖師與先世香火。遇始生日。為飯僧佛事。以贊冥福。蓋蜀亂。祖之先祀遂絕。故茲祠奉。以旌孝慕云。上聞而嘉嘆。賜扁圓照。是秋祖築室明月池上。榜曰退耕。乞老於朝。上留之不可。乃退居。
己酉九年。
臨濟第十六世徑山佛鑒祖示寂。
祖居徑山二十年。海眾云騰。信施豐積。法席為東南第一。三月旦。升堂示眾曰。山僧既老且病。無力得與諸人東語西話。今日勉強出來。從前所說不到底。盡情向諸人面前抖擻去也。遂起抖衣云。是多少。十五集兩班區畫後事。親書遺表及遺書十數函。言笑諧謔如平時。其徒以遺偈為請。乃執筆疾書云。來時空索索。去也赤條條。更要問端的。天臺有石橋。移頃而逝。停龕二七日。遺表上聞。上
【現代漢語翻譯】 現代漢語譯本 來峰的北面山坡。當時大參真西山擔任江東部使者，通過東林雲居極力邀請佛鑒慧勤禪師，但他一直隱居不出。後來奉皇帝的旨意回到凈慈寺。上堂說法時說：『識得一（萬法歸一），萬事就了結了。了事的衲僧（修行人），甚至一個字都不認識。』即使是這樣，還不能算是完全領悟。『禹（大禹）的力量到達不了的地方，河水的聲音卻流向西方。』這年春天圓寂，有《北澗集》十九卷流傳於世。
丁未七年（1247年）。
戊申八年（1248年）。
佛鑒慧勤禪師退居到明月池邊。
佛鑒慧勤禪師在徑山主持寺務，沒幾年，寺廟就修繕得非常壯麗。在距離寺廟四十里的地方，建造了數百間房屋，用來接待四方雲遊的僧人，匾額題為『萬年正續』。在『正續』西邊幾百步的地方，建造了一處庵，作為『歸藏所』。上面建有重閣，秘密收藏皇帝先前和後來賞賜的御筆墨寶。敞開的房間東西兩側分別供奉著祖師和先世的香火。每逢始祖的生日，就舉行齋僧的佛事，以贊助冥福。因為蜀地戰亂，佛鑒慧勤禪師的先祖祭祀斷絕，所以特地建造祠堂來表達孝順和仰慕之情。皇帝聽聞后非常讚賞，賜匾『圓照』。這年秋天，佛鑒慧勤禪師在明月池邊建造房屋，題名為『退耕』，向朝廷請求告老還鄉。皇帝挽留沒有同意，於是退居。
己酉九年（1249年）。
臨濟宗第十六世徑山佛鑒慧勤禪師圓寂。
佛鑒慧勤禪師在徑山住了二十年，僧眾如雲聚集，信徒的佈施堆積如山，逕山寺的法席成為東南地區第一。三月初一，升座說法，對大眾說：『山僧我已經年老多病，沒有精力和大家東拉西扯。今天勉強出來，以前所說的那些不徹底的話，今天都要在大家面前全部抖擻出來。』於是起身抖了抖衣服說：『是多少？』十五位弟子分兩班安排後事。親自書寫遺表以及遺書十幾封，言談笑語和往常一樣。他的弟子們請求他留下遺偈，於是拿起筆快速寫道：『來時空蕩蕩，去也赤條條。更要問究竟，天臺有石橋。』過了一會兒就去世了。停靈二七（十四）天。遺表上報朝廷，皇帝
【English Translation】 English version On the north slope of Mount Lai. At that time, Da Can Zhen Xishan was the envoy of Jiangdong, and he tried his best to invite Chan Master Fogian Huigin through Donglin Yunju, but he remained in seclusion. Later, he returned to Jingci Temple by imperial decree. When he ascended the hall to preach, he said: 'Recognizing the One (all dharmas return to one), all things are finished. A liberated monk doesn't even recognize a single word.' Even so, it cannot be considered complete enlightenment. 'Where the power of Yu (Da Yu) cannot reach, the sound of the river flows westward.' He passed away in the spring of that year, and nineteen volumes of 'Beijian Collection' were circulated in the world.
Year seven of Dingwei (1247).
Year eight of Wushen (1248).
Chan Master Fogian Huigin retired to the edge of Mingyue Pond.
Chan Master Fogian Huigin presided over the affairs of Jingshan Temple. In just a few years, the temple was renovated to be very magnificent. Forty miles away from the temple, hundreds of houses were built to receive monks traveling from all directions, with the plaque inscribed 'Wannian Zhengxu'. Several hundred steps west of 'Zhengxu', an hermitage was built as the 'Guicang Institute'. A double-layered pavilion was built on top, secretly storing the imperial calligraphy bestowed by the emperor earlier and later. The open rooms on the east and west sides respectively enshrined the ancestral master and the incense of previous generations. On the birthday of the first ancestor, a Buddhist service was held to support the blessings of the deceased. Because the ancestral sacrifices of Chan Master Fogian Huigin were cut off due to the war in Shu, a shrine was specially built to express filial piety and admiration. The emperor praised it very much after hearing about it, and bestowed the plaque 'Yuanzhao'. In the autumn of this year, Chan Master Fogian Huigin built a house by Mingyue Pond, named it 'Tuigeng', and requested to retire to his hometown. The emperor retained him but did not agree, so he retired.
Year nine of Jiyou (1249).
Chan Master Fogian Huigin of Jingshan, the sixteenth generation of the Linji sect, passed away.
Chan Master Fogian Huigin lived in Jingshan for twenty years. Monks gathered like clouds, and the alms of believers piled up like mountains. The Dharma seat of Jingshan Temple became the first in the Southeast region. On the first day of March, he ascended the seat to preach, and said to the public: 'This old and sick monk has no energy to chat with you. Today, I reluctantly came out, and all the incomplete words I said before, I will shake them all out in front of you today.' So he got up and shook his clothes and said: 'How much is it?' Fifteen disciples were divided into two classes to arrange the funeral affairs. He personally wrote a memorial and more than a dozen letters, talking and laughing as usual. His disciples asked him to leave a death verse, so he picked up a pen and quickly wrote: 'Coming empty-handed, leaving naked. If you want to ask the ultimate, there is a stone bridge in Tiantai.' He passed away after a while. The coffin was parked for fourteen days. The memorial was reported to the court, and the emperor
遣中使降香賜幣。奉全身塔于圓照庵。
宗統編年卷之二十五 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之二十六
臨濟第十七世祖
諱祖欽。嗣徑山。
理宗庚戌嘉熙十年。
臨濟第十七世仰山祖嗣宗統(二十九年)。
辛亥十一年(元憲宗立)。
佛滅后二千二百年。
金陵沖詔移徑山。
沖隱金陵。育王虛席。朝論以大覺故家。不輕𢌿付。特召沖于隱所。三返卒不奉詔。徑山虛席。復詔起之。先是京兆尹趙公將逝衝來吳之法華。而徑山之命繼至。沖謂不赴法華則不信。重違君命則不恭。失恭與信。何以為後學法。乃幡然而起。留法華逾月。即登徑山。
壬子十二年(閩浙大水)。
原妙出家。
妙年十五。懇請父母出家嘉禾密印寺。名原妙。
癸丑寶祐元年。
祖住潭州龍興。
上堂曰。純清絕點。正是真常流注。打破鏡來。未免一場狼籍。不若遇飯吃飯。遇茶喫茶。曉來獨立空庭外。閑對寒梅幾樹花。
甲寅二年。
原妙圓具戒。
乙卯三年。
丙辰四年。
祖遷湘西道林。
丁巳五年。
禪師慶壽下海云印簡寂。
簡
【現代漢語翻譯】 現代漢語譯本：派遣使者攜帶香火和賞賜的物品。將全身塔供奉在圓照庵。
《宗統編年》卷二十五 《卍新續藏》第86冊 No. 1600 《宗統編年》
《宗統編年》卷二十六
臨濟宗第十七世祖
法號祖欽（Zuqin），繼承徑山（Jingshan）的法脈。
理宗庚戌嘉熙十年（1230年）。
臨濟宗第十七世仰山祖嗣宗統（二十九年）。
辛亥十一年（1231年）（元憲宗（Emperor Xianzong of Yuan）即位）。
佛陀涅槃后二千二百年。
金陵（Jinling）下詔調沖（Chong）禪師移居徑山（Jingshan）。
沖（Chong）禪師隱居在金陵（Jinling），育王寺（Yuwang Temple）住持之位空缺。朝廷認為育王寺（Yuwang Temple）是大覺（Dajue）禪師的舊居，不可輕易授予他人，特地在沖（Chong）禪師隱居的地方召見他。沖（Chong）禪師三次拒絕不奉詔。徑山（Jingshan）住持之位仍然空缺，再次下詔起用他。此前，京兆尹趙公（Zhao Gong）將要去世時，沖（Chong）禪師來到吳地（Wu）的法華寺（Fahua Temple）。而徑山（Jingshan）的任命也緊隨而至。沖（Chong）禪師認為，如果不去法華寺（Fahua Temple）就是不守信用，再次違抗君命就是不恭敬。失去恭敬和信用，如何成為後學的榜樣？於是幡然起身，在法華寺（Fahua Temple）停留了一個多月，就前往徑山（Jingshan）赴任。
壬子十二年（1232年）（閩浙（Minzhe）發生大水災）。
原妙（Yuanmiao）出家。
原妙（Yuanmiao）十五歲時，懇請父母允許他在嘉禾（Jiahe）的密印寺（Miyin Temple）出家，法名原妙（Yuanmiao）。
癸丑寶祐元年（1253年）。
祖欽（Zuqin）禪師住持潭州（Tanzhou）龍興寺（Longxing Temple）。
上堂說法時說：『純粹清凈，沒有一絲雜質，這正是真常的流注。打破鏡子，難免一片狼藉。不如遇到飯就吃飯，遇到茶就喝茶。清晨獨自站在空曠的庭院外，悠閒地面對幾株寒冷的梅花。』
甲寅二年（1254年）。
原妙（Yuanmiao）受具足戒。
乙卯三年（1255年）。
丙辰四年（1256年）。
祖欽（Zuqin）禪師遷往湘西（Xiangxi）道林寺（Daolin Temple）。
丁巳五年（1257年）。
禪師慶壽（Qingshou）前往海云印簡寂（Haiyun Yin Jianji）。
簡（Jian）
【English Translation】 English version: Sent envoys to offer incense and bestow gifts. The complete body pagoda was enshrined at Yuanzhao Hermitage.
Chronicle of the Zongtong, Volume 25 Supplement to the Wan New Collection, Volume 86, No. 1600, Chronicle of the Zongtong
Chronicle of the Zongtong, Volume 26
The Seventeenth Generation Ancestor of the Linji School
Named Zuqin (祖欽), he succeeded the Dharma lineage of Jingshan (徑山).
In the tenth year of the Jiaxi reign (1230) during the Gengxu year of Emperor Lizong (理宗) of the Song Dynasty.
The Zongtong (宗統) lineage was succeeded by the 17th generation Yangshan Ancestor (仰山祖) (29th year).
In the eleventh year of Xinhai (1231) (Emperor Xianzong of Yuan (元憲宗) ascended the throne).
Two thousand two hundred years after the Parinirvana of the Buddha.
An imperial edict from Jinling (金陵) transferred Chong (沖) to Jingshan (徑山).
Chong (沖) lived in seclusion in Jinling (金陵). The abbot's seat at Yuwang Temple (育王寺) was vacant. The court considered it the old residence of Dajue (大覺), so they did not lightly appoint someone. They specially summoned Chong (沖) from his hermitage. He refused three times and did not obey the edict. The abbot's seat at Jingshan (徑山) remained vacant. They issued another edict to appoint him. Previously, when Zhao Gong (趙公), the magistrate of Jingzhao (京兆), was about to pass away, Chong (沖) came to Fahua Temple (法華寺) in Wu (吳). The appointment to Jingshan (徑山) followed immediately. Chong (沖) thought that if he did not go to Fahua Temple (法華寺), he would be untrustworthy; if he repeatedly disobeyed the emperor's order, he would be disrespectful. Without respect and trustworthiness, how could he be a model for later learners? So he suddenly arose, stayed at Fahua Temple (法華寺) for more than a month, and then went to Jingshan (徑山) to take up his post.
In the twelfth year of Renzi (1232) (major floods in Minzhe (閩浙)).
Yuanmiao (原妙) became a monk.
At the age of fifteen, Yuanmiao (原妙) earnestly requested his parents to allow him to become a monk at Miyin Temple (密印寺) in Jiahe (嘉禾). His Dharma name was Yuanmiao (原妙).
In the first year of Baoyou (1253) during the Guichou year.
Ancestor Zuqin (祖欽) resided at Longxing Temple (龍興寺) in Tanzhou (潭州).
During an assembly, he said: 'Pure and clear, without a single speck, this is the true and constant flow. Breaking the mirror, one cannot avoid a messy scene. It is better to eat when there is food, and drink when there is tea. In the morning, standing alone outside the empty courtyard, leisurely facing a few branches of cold plum blossoms.'
In the second year of Jiayin (1254).
Yuanmiao (原妙) received the full precepts.
In the third year of Yimao (1255).
In the fourth year of Bingchen (1256).
Ancestor Zuqin (祖欽) moved to Daolin Temple (道林寺) in Xiangxi (湘西).
In the fifth year of Dingsi (1257).
Chan Master Qingshou (慶壽) went to Haiyun Yin Jianji (海雲印簡寂).
Jian (簡)
寧遠宋氏子。生而神悟。七歲父授孝經開宗明義章。遽問父曰。開者何宗。明者何義。父異之。俾侍中觀沼出家學佛。一日侍沼行。沼舉看他家事忙。且道承誰力。汝作么生會。簡將沼手一掣。沼曰。這野狐精。簡諾諾。沼曰。更須別參始得。元兵破寧遠。四眾逃散。簡侍沼如故。沼曰。吾迫桑榆。汝方富有春秋。何當玉石俱焚。宜自遠遁。簡泣曰。因果無差。死生有命。安可離師茍免乎。沼察其誠。囑曰。子向去朔漠有大因緣。吾將與子北渡。經年至赤城。書偈曰。七十三年如掣電。臨行為君通一線。泥牛飛過海東來。天上人間尋不見。偈畢忽無疾而逝。阇維收頂骨舍利。簡為乞緣造塔供養。一夕聞空中呼簡名。簡瞥然有省。復聞人告曰。大事將成。毋滯於此。黎明遂策杖之燕。過鬆鋪。值雨宿崖下。因擊火乃悟。曰今日始知眉橫鼻直。通道天下老和尚不寐語。明日至景州。見本無玄。玄問從何所來。簡曰云收幽谷。玄曰何處去。簡曰月照長松。玄曰孟八郎漢。便恁么去也。簡諾諾趨出。初沼臨終。簡問某甲當依何人了此大事。沼曰賀八十去。迨入燕。至大慶壽寺。乃省前讖。於是謁璋。嗣其法。兩主慶壽。王臣尊信。啟導接引。衛法護世之功不淺。有孔子之後元措者。渡河謁簡請復曲阜廟祀。簡微言之。乃復襲封
。閏四月說偈畢。泊然而逝。茶毗獲舍利無算。謚佛日圓明大師。
戊午六年。
元廷詔辨正焚燒道藏偽經加雪庭祖師號。
時有道流。出一書曰老君化胡成佛經。及八十一化圖。鏤板傳佈。其言鄙陋誕妄。意在輕蔑釋門而自重其教。少林祖以其事奏聞憲宗。有旨令僧道二家。同詣上所辯析。二家自約。道勝。則僧冠首而為道。僧勝。則道削髮而為僧。僧問道曰。汝書為諭化胡成佛。且佛是何義。道對曰。佛者。覺也。覺天覺地。覺陰覺陽。覺仁覺義之謂也。僧曰。是殆不然。所謂覺者。自覺覺他。覺行圓滿。三覺圓明。故號佛陀。豈特覺天地陰陽仁義而已耶。憲宗特語近侍曰。吾亦先知仁義是孔子之語。謂佛為覺仁覺義。其說非也。道士又持史記諸書以進。欲出多說。僥倖取勝。僧曰。此是何書。道曰。前代帝王之書。上曰。汝今持論教法。何用攀援前代帝王。僧曰。我天竺亦有此書。汝聞之乎。對曰。未也。僧曰。我為汝說。天竺頻婆羅王贊佛偈曰。天上天下無如佛。十方世界亦無比。世間所有我盡見。一切無有如佛者。當其說是語時。老子安在。道者不能對。僧又問汝史記有化胡之說否。曰無。又問老子所傳何經。曰道德經。曰此外更有何經。曰無。道德經中有化胡事否。曰無。僧曰史記中
【現代漢語翻譯】 現代漢語譯本：閏四月說完偈語后，便安詳地圓寂了。火化后獲得無數舍利。謚號為佛日圓明大師。
戊午六年（1270年）。
元廷下詔辨正並焚燒道藏中的偽經，並加封雪庭祖師的稱號。
當時有個道士，出了一本書，名叫《老君化胡成佛經》以及《八十一化圖》，刻板印刷傳播。書中的言辭鄙陋荒誕，意在輕蔑佛教而抬高自己的教派。少林寺的祖師將此事上奏給憲宗（元憲宗，1251-1259年在位）。憲宗下旨令僧道兩家，一同到他那裡辯論分析。兩家事先約定，如果道教勝了，那麼僧人就要戴上道士的帽子而成為道士；如果佛教勝了，那麼道士就要剃髮而成為僧人。僧人問道士說：『你的書說是老子化胡成佛，那麼佛是什麼意思呢？』道士回答說：『佛的意思是覺悟。覺悟天、覺悟地、覺悟陰、覺悟陽、覺悟仁、覺悟義，就叫做覺。』僧人說：『恐怕不是這樣。所謂的覺悟，是自覺、覺他、覺行圓滿，三覺圓明，所以才叫做佛陀（Buddha，覺者）。豈止是覺悟天地陰陽仁義而已呢？』憲宗特意對身邊的侍從說：『我也早就知道仁義是孔子的話。說佛是覺悟仁義，這種說法是不對的。』道士又拿著《史記》等書進獻，想要多說一些，僥倖取勝。僧人問：『這是什麼書？』道士說：『前代帝王的書。』憲宗說：『你現在是辯論教法，為什麼要攀援前代帝王？』僧人說：『我們天竺（India）也有這樣的書，你聽說過嗎？』道士回答說：『沒有。』僧人說：『我為你講說。天竺頻婆娑羅王（Bimbisara，古印度摩揭陀國國王）贊佛的偈語說：天上天下沒有能比得上佛的，十方世界也沒有能比得上的。世間所有我都盡收眼底，一切都沒有能比得上佛的。』當他說這些話的時候，老子在哪裡呢？道士不能回答。僧人又問：『你的《史記》中有化胡的說法嗎？』道士說：『沒有。』又問：『老子所傳的是什麼經？』道士說：『《道德經》。』僧人說：『此外還有什麼經？』道士說：『沒有。《道德經》中有化胡的事情嗎？』道士說：『沒有。』僧人說：『《史記》中
【English Translation】 English version: In the intercalary fourth month, after reciting the verses, he passed away peacefully. After cremation, countless Śarīra (relics) were obtained. He was posthumously named 'Buddha Sun Perfect Illumination Great Master'.
The sixth year of Wuwu (1270).
The Yuan court issued an edict to rectify and burn the false scriptures in the Daoist Canon, and bestowed an honorary title upon Zen Master Xueting.
At that time, there was a Daoist who published a book called 'Laozi Transforming the Barbarians into Buddhas Sutra' and 'Eighty-One Transformations Illustrations', which were printed and disseminated. The words in it were vulgar and absurd, intending to belittle Buddhism and elevate his own sect. The Zen master of Shaolin Temple reported this matter to Emperor Xianzong (Emperor Xianzong of Yuan, reigned 1251-1259). The emperor issued an edict ordering the monks and Daoists to debate and analyze together before him. The two sides agreed in advance that if Daoism won, the monks would wear Daoist hats and become Daoists; if Buddhism won, the Daoists would shave their heads and become monks. The monk asked the Daoist, 'Your book says that Laozi transformed the barbarians into Buddhas, so what does Buddha mean?' The Daoist replied, 'Buddha means enlightenment. To be enlightened about heaven, to be enlightened about earth, to be enlightened about yin, to be enlightened about yang, to be enlightened about benevolence, to be enlightened about righteousness, is called enlightenment.' The monk said, 'I'm afraid that's not the case. The so-called enlightenment is self-enlightenment, enlightening others, perfect enlightenment in conduct, and complete illumination of the three enlightenments, so it is called Buddha (Buddha, the enlightened one). Is it just enlightenment about heaven, earth, yin, yang, benevolence, and righteousness?' Emperor Xianzong specially said to the attendants around him, 'I have long known that benevolence and righteousness are the words of Confucius. To say that Buddha is enlightenment about benevolence and righteousness is incorrect.' The Daoist then presented books such as the 'Records of the Grand Historian', wanting to say more and僥倖(僥倖: to seek luck) win. The monk asked, 'What book is this?' The Daoist said, 'The books of the emperors of previous dynasties.' The emperor said, 'You are now debating religious teachings, why do you rely on the emperors of previous dynasties?' The monk said, 'Do we in India (India) also have such books? Have you heard of them?' The Daoist replied, 'No.' The monk said, 'I will tell you. King Bimbisara (Bimbisara, King of Magadha in ancient India) of India praised the Buddha in a verse, saying: There is no one in heaven and earth like the Buddha, and there is no comparison in the ten directions of the world. I have seen all that is in the world, and there is nothing like the Buddha.' When he said these words, where was Laozi? The Daoist could not answer. The monk then asked, 'Does your 'Records of the Grand Historian' have the saying of transforming the barbarians?' The Daoist said, 'No.' He then asked, 'What scripture did Laozi transmit?' The Daoist said, 'The 'Tao Te Ching'.' The monk said, 'What other scriptures are there besides this?' The Daoist said, 'No. Is there anything about transforming the barbarians in the 'Tao Te Ching'?' The Daoist said, 'No.' The monk said, 'In the 'Records of the Grand Historian'
既無。道德經中又無。其為偽妄明矣。道者辭屈。尚書姚樞曰。道者負矣。上命如約行罰。遣近臣脫歡。將道者樊志應等十有七人。詣龍光寺削髮爲僧。焚偽經四十餘部。天下佛寺為道流所據者。悉命歸之。祖加號光宗正法大師。
祥符蔭曰。化胡經。妄撰于晉王浮。當時已明其謬。今復昭雪于祖龍一炬。良由五濁惡世。人多邪倒。堂堂大路不肯行。偏向荊棘林中。別生枝蔓。自取泥犁。良可悲也。老子清凈守玄。修之原不失為善法。乃不善遵其教者。謬妄取戾。一至於此。佛慈廣大如太虛空。亦何所損失。而又何所不攝受之。但引人墮邪見坑中。失正知見。為可懼耳。憲宗此舉可謂崇正驅邪。而雪庭祖辯正之功亦不少也。
原妙入凈慈立三年死關學禪。
己未開慶元年。
禪師原妙謁斷橋。
妙請益斷橋倫。倫令參生從何來。死從何去話。於是脅不至席。口體俱忘。或如廁惟中單而出。或發函忘扃鐍而去。時同參僧顯慨然曰。吾己事弗克辦。曷若輔之有成。朝夕護侍惟謹。
庚申景定元年。
祖寓北澗原妙來參。
妙來北澗參祖。方問訊插香。祖便打出。閉卻門。一再往。始得親近。乃問已前做處。妙一一供吐。祖當下悉與剿除。令看無字。自此日日參叩。祖忽
【現代漢語翻譯】 現代漢語譯本： 『既無』（指佛經中沒有），《道德經》中也沒有，這很明顯是虛假的。道教徒理屈詞窮。《尚書》姚樞說，道教徒輸了。皇上下令按照約定進行懲罰，派遣近臣脫歡，將道教徒樊志應等十七人，送到龍光寺剃度為僧，焚燒偽經四十多部。天下被道教徒佔據的佛寺，全部命令歸還給佛教。朝廷加封雪庭禪師為光宗正法大師。
祥符蔭說：『《化胡經》』是晉朝王浮虛構的。當時已經明確其謬誤。現在又在元朝祖龍（指元世祖忽必烈，1271-1294）的一把火中昭雪。實在是因為五濁惡世，人們多邪惡顛倒。堂堂大路不肯走，偏要走向荊棘林中，另外生出枝節，自取地獄之苦。真是可悲啊！老子清凈守玄，修習原本不失為善法。乃是不善於遵循其教義的人，謬妄取戾，以至於此。佛的慈悲廣大如太虛空，又有什麼損失呢？又有什麼不能包容的呢？只是引導人墮入邪見坑中，失去正確的知見，這是令人恐懼的。元憲宗（元世祖忽必烈）此舉可謂崇尚正道，驅除邪惡，而雪庭禪師辯證的功勞也不小啊。
原妙禪師進入凈慈寺，閉關三年，學習禪宗。
己未年，開慶元年（1259）。
禪師原妙拜訪斷橋禪師。
原妙向斷橋倫禪師請教。倫禪師讓他參『生從何來，死往何去』的話頭。於是他身體不靠蓆子，口和身體都忘記了。有時上廁所只穿著中單就出來了，有時發了信忘記鎖門就走了。當時一同參禪的僧人顯慨嘆地說：『我自己的事情都不能辦好，不如幫助他成就。』早晚小心謹慎地侍奉他。
庚申年，景定元年（1260）。
雪庭禪師住在北澗，原妙前來參拜。
原妙來到北澗參拜雪庭禪師。剛問訊插香，雪庭禪師就打了他出去，關上門。一再前往，才得以親近。於是問他以前做過什麼。原妙一一如實回答。雪庭禪師當即全部剿除，讓他看『無』字。從此日日參拜請教。雪庭禪師忽然...
【English Translation】 English version: 『Ji wu』 (meaning 『neither exists』 in Buddhist scriptures), nor does it exist in the 『Tao Te Ching』. It is clear that it is false. The Taoists were at a loss for words. Yao Shu of the 『Shangshu』 said, 『The Taoists have lost.』 The emperor ordered punishment according to the agreement, and sent the close minister Tuohuan to send the Taoist Fan Zhiying and seventeen others to Longguang Temple to be shaved as monks, and burned more than forty volumes of false scriptures. All the Buddhist temples in the world occupied by Taoists were ordered to be returned to Buddhism. The court added the title of Guangzong Zhengfa Master to Zen Master Xueting.
Xiang Fuyin said: 『The Huahu Sutra』 was fabricated by Wang Fu of the Jin Dynasty. Its fallacy was already clear at that time. Now it has been vindicated by a fire of Zulong (referring to Emperor Shizu Kublai Khan of the Yuan Dynasty, 1271-1294) of the Yuan Dynasty. It is really because in the evil world of the five turbidities, people are mostly evil and perverse. They are unwilling to walk on the broad road, but prefer to go into the thorny forest, and create other branches, taking hell upon themselves. It is really sad! Lao Tzu's purity and guarding of the mystery, cultivation was originally not a bad method. But those who are not good at following its teachings, take it wrongly and perversely, to this extent. The Buddha's compassion is as vast as the empty space, what loss is there? And what can it not encompass? It only leads people to fall into the pit of wrong views, losing correct knowledge and views, which is frightening. Emperor Xianzong (Emperor Shizu Kublai Khan) can be said to have promoted the right path and driven away evil, and Zen Master Xueting's contribution to dialectics is also not small.
Zen Master Yuanmiao entered Jingci Temple, closed himself for three years, and studied Zen Buddhism.
In the year of Jiwei, the first year of Kaiqing (1259).
Zen Master Yuanmiao visited Zen Master Duanqiao.
Yuanmiao asked Zen Master Duanqiao Lun for advice. Zen Master Lun asked him to contemplate the topic of 『Where does life come from, and where does death go?』 Therefore, his body did not rest on the mat, and he forgot both his mouth and body. Sometimes he went to the toilet wearing only his underwear, and sometimes he sent a letter and forgot to lock the door. At that time, the monk Xian, who was practicing Zen together, sighed and said: 『I can't even handle my own affairs well, so I might as well help him succeed.』 He served him carefully day and night.
In the year of Gengshen, the first year of Jingding (1260).
Zen Master Xueting lived in Beijian, and Yuanmiao came to visit.
Yuanmiao came to Beijian to visit Zen Master Xueting. As soon as he greeted him and inserted incense, Zen Master Xueting hit him and closed the door. He went again and again, and finally got close. Then he asked him what he had done before. Yuanmiao answered truthfully one by one. Zen Master Xueting immediately eliminated everything and asked him to look at the word 『wu』 (無, meaning 『nothingness』). From then on, he visited and asked for advice every day. Zen Master Xueting suddenly...
問阿誰與你拖個死屍來。聲未絕。即打。如是者不知其幾。妙扣愈䖍。
辛酉二年。
祖住處州南明原妙省悟。
祖住南明。上堂曰。有句無句。如藤倚樹。白鷺下田千點雪。黃鸝上樹一枝花。三千里外賣卻布單。不遠而來。因甚放下泥盤。呵呵大笑。毗婆尸佛蚤留心。直至如今不得妙。原妙從徑山歸堂。夢中忽憶斷橋所舉萬法歸一一歸何處話。疑情頓發。三晝夜目不交睫。至第六日。隨眾詣三塔諷經。抬頭忽睹五祖演和尚真贊。末兩句云。百年三萬六千朝。反覆元來是這漢。驀然打破拖死屍之疑。解夏至南明。祖問阿誰與你拖個死屍到這裡。妙便喝。祖拈棒。妙把住云。今日打原妙不得。曰為甚打不得。妙拂袖便出。翼日。祖問萬法歸一一歸何處。曰狗䑛熱油鐺。曰你那裡學這虛頭來。曰正要和尚疑著。祖休去。
壬戌三年。
妙度夏江心過雪竇見希叟曇。
曇問那裡來。妙拖下蒲團。曇曰。狗子無佛性。上座作么生。妙曰。拋出大家看。曇乃自送入堂。
禪師徑山支下天童西巖了慧寂。
慧參徑山祖。居第二座。蘇州守趙節齋請開法定慧寺。遷東嘉能仁。江州東林。及明州天童。咸有聲績。佛涅槃日上堂。拈拄杖召大眾云。黃面瞿曇乃竺干猛將。以慈悲為弓矢
【現代漢語翻譯】 現代漢語譯本： 問：是誰讓你拖著這具死屍來的？話音未落，便被打。像這樣被打的次數不知道有多少。原妙（人名）愈發虔誠。
辛酉二年（1321年）。
祖師住在處州南明，原妙（人名）在此省悟。
祖師住在南明，上堂說法時說：『有句也好，沒句也好，就像藤蔓依附著樹木。白鷺飛落田間，像是千點白雪；黃鸝飛上樹梢，好似一枝鮮花。』不遠千里而來，賣掉布單，是為什麼放下泥盤？（祖師）呵呵大笑：『毗婆尸佛（過去七佛之一）早就留心此事，直到如今也沒能領悟其中妙處。』原妙（人名）從徑山回到禪堂，夢中忽然想起斷橋和尚所說的『萬法歸一一歸何處』這句話，疑情頓發，三晝夜沒有閤眼。到了第六天，跟隨眾人到三塔誦經，抬頭忽然看到五祖演和尚的真贊，最後兩句說：『百年三萬六千朝，反反覆覆原來就是這個人。』驀然打破了拖死屍的疑惑。解夏后回到南明，祖師問：『是誰讓你拖著這具死屍到這裡來的？』原妙（人名）便大喝一聲。祖師拿起木棒，原妙（人名）抓住木棒說：『今天打原妙（人名）不得。』祖師說：『為什麼打不得？』原妙（人名）拂袖便走。第二天，祖師問：『萬法歸一一歸何處？』原妙（人名）說：『狗舔熱油鐺。』祖師說：『你從哪裡學來這些虛頭？』原妙（人名）說：『正要和尚您疑惑。』祖師說：『休息去吧。』
壬戌三年（1322年）。
原妙（人名）在江心度夏，到雪竇山拜見希叟曇（人名）。
曇（人名）問：『從哪裡來？』原妙（人名）放下蒲團。曇（人名）說：『狗子無佛性，上座怎麼看？』原妙（人名）說：『拋出給大家看。』曇（人名）於是親自送他進入禪堂。
禪師徑山一脈的天童西巖了慧（人名），寂滅。
慧（人名）參拜徑山祖師，位居第二座。蘇州守趙節齋（人名）請他開法于定慧寺，后遷往東嘉能仁寺、江州東林寺以及明州天童寺，都頗有聲望。佛涅槃日上堂說法，拿起拄杖召集大眾說：『黃面瞿曇（釋迦牟尼佛的俗稱）乃是竺干（印度）猛將，以慈悲為弓箭，』
【English Translation】 English version: Asked: 'Who told you to drag this corpse here?' Before the words finished, he was struck. This happened countless times. Yuanmiao (name of a person) became increasingly devout.
In the year Xinyou 2 (1321).
Master resided at Naming in Chuzhou, where Yuanmiao (name of a person) attained enlightenment.
Master resided at Naming. In his Dharma talk, he said: 'Whether there are words or not, it's like vines clinging to trees. White egrets descend upon the fields like a thousand specks of snow; orioles perch on branches like a single flower.' Having come from afar, selling your cloth robe, why do you put down the mud plate? (The Master) laughed heartily: 'Bipashi Buddha (one of the past seven Buddhas) paid attention to this early on, yet even now he hasn't grasped the subtlety.' Yuanmiao (name of a person) returned to the meditation hall from Jingshan. In a dream, he suddenly recalled the words of the monk of Broken Bridge, 'All dharmas return to one, where does the one return?' Doubt arose instantly, and he didn't close his eyes for three days and nights. On the sixth day, he followed the assembly to the Three Pagodas to chant scriptures. He looked up and suddenly saw the true praise of the Venerable Master Wuzu Yan, the last two lines of which said: 'A hundred years, thirty-six thousand mornings, again and again, it turns out to be this fellow.' Suddenly, he broke through the doubt of dragging a corpse. After the summer retreat, he returned to Naming. The Master asked: 'Who told you to drag this corpse here?' Yuanmiao (name of a person) then shouted. The Master picked up a staff, and Yuanmiao (name of a person) grabbed the staff and said: 'Today, you cannot strike Yuanmiao (name of a person).' The Master said: 'Why can't I strike?' Yuanmiao (name of a person) flicked his sleeve and left. The next day, the Master asked: 'All dharmas return to one, where does the one return?' Yuanmiao (name of a person) said: 'A dog licks a hot oil pan.' The Master said: 'Where did you learn these empty tricks?' Yuanmiao (name of a person) said: 'Precisely to make the Venerable Master doubt.' The Master said: 'Go rest.'
In the year Renxu 3 (1322).
Yuanmiao (name of a person) spent the summer at Jiangxin, and visited Xisou Tan (name of a person) at Xuedou.
Tan (name of a person) asked: 'Where do you come from?' Yuanmiao (name of a person) dropped his futon. Tan (name of a person) said: 'A dog has no Buddha-nature, what do you say, venerable monk?' Yuanmiao (name of a person) said: 'Throw it out for everyone to see.' Tan (name of a person) then personally escorted him into the meditation hall.
Chan Master Xiyan Liaohui (name of a person) of Tiantong, a branch of Jingshan, passed into silence.
Hui (name of a person) visited the Jingshan Master and held the second seat. Zhao Jiezai (name of a person), the governor of Suzhou, invited him to open the Dharma at Dinghui Temple, and later he moved to Nengren Temple in Dongjia, Donglin Temple in Jiangzhou, and Tiantong Temple in Mingzhou, all of which were highly regarded. On the day of the Buddha's Nirvana, he ascended the Dharma hall, raised his staff, and summoned the assembly, saying: 'The yellow-faced Gautama (common name for Sakyamuni Buddha) is a fierce general from India, using compassion as his bow and arrow,'
。以智慧為戈矛。統百萬雄兵。勇不可當。布三百餘陣。勢不可敵。如是四十九年。演出五千余卷兵書。雖流落人間。而未嘗有一字漏泄。因與生死魔軍為冤為對。遂于䟦提河邊。筑一巨城。名為涅槃。于其城中。先以紫磨金軀犒賞諸兵。令其瞻仰取足。再三撫諭。而又散以八斛四斗珍珠。其謀意無他。必欲打破生死牢關。普與盡大地眾生。共行通天活路。得到大安隱大解脫之場而後已。豈謂二千餘載。猶未遂其志。而未奏其功。山僧既知其力盡計窮。不免㧞劍相助去也。以拄杖畫一畫云。四海浪平龍睡穩。九天云凈鶴飛高。晚居幻智庵。無疾而化。
癸亥四年。
禪師文泰參雪庭祖受囑。
泰汾州陽城魏氏子。禮本鄉智禪師剃染受業。精修僧事。服勤有年。辭智遊學。獨邁太行。經入東魯。初習教乘于演三藏德律師法席。粗領大義。次扣禪關。廣參知識。始參濟下宗師。依云峰恒。參請累年。親蒙授記。仍付衣頌。次參曹洞宗師。后造太原深丈室。復蒙印證。后詣燕京大萬壽寺。參雪庭祖。祖問當機一句。試拈出看。泰擬開口。祖曰。家產被人籍沒了也。還在這裡叫屈。泰撫掌曰。誰奈我何。祖曰。這風顛漢。曰仁義道中。且與一拜。於是侍錫十載。受囑。
祖遷臺州護聖。
甲子
【現代漢語翻譯】 現代漢語譯本：以智慧作為戈和矛，統領百萬雄兵，勇猛不可阻擋。佈下三百多種陣法，氣勢不可戰勝。這樣持續了四十九年，演出了五千多卷兵書。即使流落人間，也未曾有一個字泄露出去。因為與生死魔軍結下了冤仇，於是在䟦提河邊，築起一座巨大的城池，名為涅槃（Nirvana，意為寂滅）。在那座城中，先用紫磨金身犒賞各位士兵，讓他們瞻仰足夠。再三安撫勸慰，又散發八斛四斗珍珠。他的謀劃意圖沒有別的，必定要打破生死的牢籠關卡，普遍與盡大地眾生，共同行走通往天界的活路，到達大安穩大解脫的場所之後才停止。哪裡想到二千多年了，還沒有實現他的志向，還沒有完成他的功業。山僧我已經知道他力量耗盡計謀用完了，不免要拔劍相助了。用拄杖畫了一下說：『四海風平浪靜龍睡得安穩，九天雲消霧散仙鶴飛得高遠。』（禪師）晚年居住在幻智庵，沒有疾病而圓寂。 癸亥四年（1323年）。 禪師文泰參雪庭祖師接受囑託。 文泰是汾州陽城魏家的兒子。拜本鄉智禪師剃度出家，精勤修行僧人的事務，勤勞服侍多年。辭別智禪師遊學，獨自前往太行山，經過進入東魯。起初在演三藏德律師的法席學習教義，粗略領會了大義。接著叩響禪宗的關卡，廣泛參訪知識。開始參拜濟下宗師，依止云峰恒，參請多年，親自蒙受授記，仍然付與衣缽和頌偈。接著參拜曹洞宗師，後來造訪太原深丈室，再次蒙受印證。後來前往燕京大萬壽寺，參拜雪庭祖師。祖師問他當機的一句話，試著拈出來看看。文泰想要開口，祖師說：『家產被人抄沒了，還在這裡叫屈。』文泰拍手說：『誰能奈何我？』祖師說：『這個瘋癲漢。』文泰說：『在仁義的道路中，姑且拜一拜。』於是在雪庭祖師身邊侍奉了十年，接受了囑託。 雪庭祖師遷往臺州護聖寺。 甲子年（年份缺失）。
【English Translation】 English version: Using wisdom as spears and shields, he commanded a million brave soldiers, their courage unstoppable. He deployed over three hundred formations, their power invincible. For forty-nine years, he enacted over five thousand scrolls of military strategy. Though scattered among humanity, not a single word was ever leaked. Having become enemies with the armies of birth and death, he built a great city named Nirvana (Nirvana, meaning extinction) by the banks of the Baidie River. Within that city, he first rewarded the soldiers with bodies of purple-gold, allowing them to gaze upon them to their satisfaction. He then repeatedly consoled and exhorted them, and scattered eight hu and four dou of pearls. His intention was none other than to break through the prison of birth and death, universally guiding all beings on earth to walk the path to heaven, reaching the place of great peace and great liberation before stopping. Who would have thought that after more than two thousand years, his ambition has not yet been fulfilled, and his work has not yet been accomplished. This mountain monk, knowing that his strength is exhausted and his plans are used up, cannot help but draw his sword to assist him. He drew a line with his staff and said: 'The seas are calm, the dragons sleep soundly; the skies are clear, the cranes fly high.' (The Chan master) lived in Huanzhi Hermitage in his later years, and passed away without illness. The fourth year of Guihai (1323 AD). Chan Master Wentai, having studied under the ancestral master Xueting, received his entrustment. Wentai was the son of the Wei family of Yangcheng, Fenzhou. He was tonsured and ordained by Chan Master Zhi of his hometown, diligently cultivating monastic affairs and serving diligently for many years. He bid farewell to Chan Master Zhi to travel and study, going alone to Mount Taihang, passing through Donglu. He initially studied the teachings under the Dharma seat of the Tripitaka Master De, gaining a rough understanding of the great meaning. Then he knocked on the gate of Chan, widely visiting teachers. He began by visiting the masters of the Ji lineage, relying on Yunfeng Heng, requesting teachings for many years, personally receiving prediction and being given the robe and verse. He then visited the masters of the Caodong lineage, and later visited the deep chamber of Taiyuan, again receiving confirmation. Later, he went to the Great Longevity Temple in Yanjing to visit the ancestral master Xueting. The ancestral master asked him to try to bring forth a word of the moment. Wentai was about to speak when the ancestral master said, 'The family property has been confiscated, and you are still here complaining.' Wentai clapped his hands and said, 'Who can do anything to me?' The ancestral master said, 'This madman.' Wentai said, 'In the path of benevolence and righteousness, let us bow once.' Thus, he served by Xueting's side for ten years and received his entrustment. The ancestral master Xueting moved to Husheng Temple in Taizhou. The year of Jiazi (year missing).
五年。
祖住湖州光孝。
度宗。
度宗乙丑咸淳元年。
祖掛牌道場開法天寧原妙侍。
丙寅二年。
妙侍者入龍鬚山。
祖一日問妙曰。日間浩浩時。還作得主么。妙曰。作得主。又問睡夢中作得主么。妙曰。作得主。復問正睡著時。無夢無想。無見無聞。主在甚處。妙無語。祖囑曰。從今日去。也不要你學佛學法。也不要你窮古窮今。但只饑來吃飯。困來打眠。才眠覺來。卻抖擻精神。我者一覺主人公。畢竟在甚麼處安身立命。妙遂奮志入臨安龍鬚。自誓曰。拚一生做個癡呆漢。決要者一著子明白。
丁卯三年。
祖住袁州仰山。
法席為天下第一。僧問如何是五家宗旨。祖曰。有口祇堪吃飯。曰若不借問。爭達本源。祖曰。未敢相許。曰如何是溈仰宗。祖曰。父慈子孝。曰如何是臨濟宗。祖曰。迅雷不及掩耳。曰如何是曹洞宗。祖曰。三更不借夜明簾。曰如何是雲門宗。祖曰。體露金風。曰如何是法眼宗。祖曰。山自青水自綠。曰五家宗乘蒙師指。向上宗乘事若何。祖曰。頭頂天腳踏地。
賾藏主集古尊宿語錄成。
唐宋傳燈。嘗賜入藏。諸師之語。傳燈不能備載者。𧷤別集自大鑒一世而下。南泉趙州以及真凈佛照二十餘家。計
【現代漢語翻譯】 現代漢語譯本 五年。 祖師住在湖州光孝寺。 度宗（1264-1274）。 度宗乙丑咸淳元年（1265）。 祖師在天寧寺原妙侍者處掛牌開壇說法。 丙寅二年（1266）。 妙侍者進入龍鬚山。 祖師一日問妙侍者說：『白天喧鬧的時候，還能做得了主嗎？』妙侍者說：『做得了主。』又問：『睡夢中做得了主嗎？』妙侍者說：『做得了主。』又問：『正在熟睡的時候，無夢無想，無見無聞，主在什麼地方？』妙侍者無語。祖師囑咐說：『從今天起，也不要你學佛學法，也不要你窮究古今，但只饑來吃飯，困來打眠，才睡醒來，卻抖擻精神，我這一覺主人公，到底在什麼地方安身立命？』妙侍者於是奮發立志進入臨安龍鬚山，發誓說：『拼一生做個癡呆漢，決要這一著子明白。』 丁卯三年（1267）。 祖師住在袁州仰山寺。 法席為天下第一。僧人問：『如何是五家宗旨？』祖師說：『有口只堪吃飯。』僧人說：『若不借問，爭能達到本源？』祖師說：『未敢相許。』僧人說：『如何是溈仰宗？』祖師說：『父慈子孝。』僧人說：『如何是臨濟宗？』祖師說：『迅雷不及掩耳。』僧人說：『如何是曹洞宗？』祖師說：『三更不借夜明簾。』僧人說：『如何是雲門宗？』祖師說：『體露金風。』僧人說：『如何是法眼宗？』祖師說：『山自青水自綠。』僧人說：『五家宗乘蒙師指，向上宗乘事若何？』祖師說：『頭頂天腳踏地。』 賾藏主收集古尊宿語錄完成。 唐宋傳燈錄，曾經被賜予收入藏經。諸位禪師的語錄，傳燈錄不能完全記載的，就另外收集從大鑒禪師一世而下，南泉、趙州以及真凈、佛照二十餘家，總計
【English Translation】 English version Five years. The Patriarch resided at Guangxiao Temple in Huzhou. Emperor Duzong (1264-1274). The first year of Xianchun (1265) during the reign of Emperor Duzong of the Yi Chou year. The Patriarch hung his board at the Tianning Temple, where the monk Yuanmiao served, and began to preach the Dharma. The second year, Bingyin (1266). The monk Miaoshi entered Dragon Beard Mountain. One day, the Patriarch asked Miaoshi: 'When things are bustling during the day, can you still be the master?' Miaoshi replied: 'I can be the master.' He then asked: 'Can you be the master in your dreams?' Miaoshi replied: 'I can be the master.' He further asked: 'When you are sound asleep, without dreams or thoughts, without seeing or hearing, where is the master?' Miaoshi was speechless. The Patriarch instructed: 'From today onwards, I don't want you to study Buddhism or the Dharma, nor do I want you to exhaust yourself studying the past and present. Just eat when you are hungry and sleep when you are tired. When you wake up from sleep, rouse your spirit. Where exactly does this master of our awakening settle down and establish his life?' Thereupon, Miaoshi resolutely entered Dragon Beard Mountain in Lin'an, vowing: 'I will spend my whole life being a foolish and dull person, determined to understand this one thing clearly.' The third year, Dingmao (1267). The Patriarch resided at Yangshan Temple in Yuanzhou. The Dharma seat was the foremost in the world. A monk asked: 'What is the essence of the Five Houses?' The Patriarch said: 'A mouth is only good for eating.' The monk said: 'If I didn't ask, how could I reach the source?' The Patriarch said: 'I dare not promise.' The monk said: 'What is the Guiyang School?' The Patriarch said: 'Kind father, filial son.' The monk said: 'What is the Linji School?' The Patriarch said: 'Thunder so swift, no time to cover the ears.' The monk said: 'What is the Caodong School?' The Patriarch said: 'Not borrowing a night-shining curtain at the third watch.' The monk said: 'What is the Yunmen School?' The Patriarch said: 'The body reveals the golden wind.' The monk said: 'What is the Fayan School?' The Patriarch said: 'Mountains are green, water is blue.' The monk said: 'I have received the master's guidance on the teachings of the Five Houses, but what about the matter of the upward path?' The Patriarch said: 'Head on top of the sky, feet on the ground.' The librarian Ze collected and compiled the sayings of ancient venerable masters. The Transmission of the Lamp from the Tang (618-907) and Song (960-1279) dynasties was once granted inclusion in the Tripitaka. The sayings of various masters that the Transmission of the Lamp could not fully record were separately collected from the first generation of Dajian (Huineng, the Sixth Patriarch) downwards, including Nanquan, Zhaozhou, and more than twenty others such as Zhenjing and Fozhao, totaling
四十八卷。名之曰古尊宿語錄。育王大觀序之。
祥符蔭曰。古尊宿錄。敘述真奧。博而不華。實有禆于宗傳。開後學之心眼。傳燈之外。必不可少者也。微言不墜。大意昭然。藏主之功為不淺矣。
禪師萬松支下上都華藏普安至溫寂(溫堅持雅操。不為好爵所縻。勝於秉忠一籌。故書)。
太保劉秉忠薦溫有經世才。世祖召見。與語大悅。留內庭三載。多有贊益。將授以官。堅辭還山。錫號佛國普安大禪師。五月示疾右脅而逝。異香三日。茶毗舍利無數。
戊辰四年。
己巳五年。
元世祖赍供仰山致尊敬之禮。
庚午六年(大旱)。
原妙聞墮枕徹悟。
妙居龍鬚經五載。因同宿道友推枕墮地作聲。廓然大徹。自謂如往泗州見大聖。遠客還故鄉。元來只是舊時人。不改舊時行履處。
辛未七年(大饑)。
壬申八年。
癸酉九年。
禪師從倫應元詔入對內殿。
倫參萬松祖。見阿那律得聞天眼因緣。忽有省。曰設使五眼俱瞎。又能開我向上眼矣。因舉似祖。祖問如何是向上眼。倫曰瞎。祖曰真個瞎。倫復曰瞎瞎。祖頷之。九月詔入內殿。從容問辯。薄暮將退。帝曰。在先有問。皆言無說。今何卻有說耶。倫曰。理本無說
【現代漢語翻譯】 現代漢語譯本 四十八卷，命名為《古尊宿語錄》，由育王大觀作序。
祥符蔭說：『《古尊宿錄》敘述精深奧妙，內容廣博而不浮華，確實對宗門傳承有所助益，開啟後學者的心眼，是傳燈之外必不可少的。』微言沒有失傳，大意非常明顯，藏主的功勞實在不淺。
禪師萬松的支派，上都華藏普安至溫寂（溫寂堅持高雅的節操，不被高官厚祿所束縛，比劉秉忠更勝一籌，所以特別記錄）。
太保劉秉忠推薦溫寂有治理國家的才能，元世祖召見他，與他交談后非常高興，將他留在內廷三年，溫寂多有輔佐和進益。元世祖想授予他官職，他堅決辭謝，返回山林。元世祖賜予他『佛國普安大禪師』的稱號。五月，溫寂示現疾病，右脅而逝，異香持續了三天，火化后得到無數舍利。
戊辰四年（1268年）。
己巳五年（1269年）。
元世祖備辦供品，以仰山（地名或寺名）的禮儀表達尊敬之情。
庚午六年（1270年）（大旱）。
原妙因枕頭掉落而徹底醒悟。
原妙居住在龍鬚山五年，因為同住的道友推枕頭掉在地上發出聲響，他頓時大徹大悟。他自認為就像當年去泗州見到大聖（指僧伽大師的應化身）一樣，遠方的客人回到了故鄉，原來還是以前的那個人，沒有改變以前的行事。
辛未七年（1271年）（大饑荒）。
壬申八年（1272年）。
癸酉九年（1273年）。
禪師從倫應元朝廷的詔令入宮，在內殿對答。
從倫參拜萬松祖師，見到阿那律（Aniruddha，佛陀十大弟子之一，以天眼第一著稱）獲得天眼的因緣，忽然有所領悟，說：『即使五眼都瞎了，也能開啟我的向上之眼。』於是將此事告訴萬松祖師。萬松祖師問：『什麼是向上之眼？』從倫說：『瞎。』萬松祖師說：『真的瞎？』從倫又說：『瞎瞎。』萬松祖師點頭認可。九月，從倫奉詔入內殿，元世祖從容地與他問答辯論。傍晚將要退下時，元世祖說：『先前有人問，都說沒有說法，現在為什麼卻有說法呢？』從倫說：『理體本來就沒有說法。』
【English Translation】 English version Forty-eight scrolls, named 'The Record of Ancient Venerable Monks' (古尊宿語錄), with a preface by Yuwang Daguan (育王大觀).
Xiangfu Yin (祥符蔭) said: 'The Record of Ancient Venerable Monks' narrates profound mysteries, is broad but not ostentatious, and truly benefits the transmission of the Zen school, opening the minds of later learners. It is indispensable in addition to the Transmission of the Lamp. The subtle words have not been lost, and the main idea is clear. The merit of the curator is not shallow.
The lineage of Zen Master Wansong (萬松), from Shangdu Huazang Puan (上都華藏普安) to Wen Ji (溫寂) (Wen Ji maintained noble integrity and was not bound by high rank and generous salary, surpassing Liu Bingzhong (劉秉忠) by a notch, hence this record).
Grand Guardian Liu Bingzhong recommended Wen Ji for his talent in governing the country. Emperor Shizu (世祖) of the Yuan Dynasty summoned him and was greatly pleased after speaking with him, keeping him in the inner court for three years. Wen Ji provided much assistance and benefit. The Emperor intended to grant him an official position, but he firmly declined and returned to the mountains. The Emperor bestowed upon him the title 'Great Zen Master Puan of the Buddha Country' (佛國普安大禪師). In the fifth month, Wen Ji manifested illness and passed away lying on his right side. A strange fragrance lasted for three days, and countless sharira (舍利, relics) were obtained after cremation.
The fourth year of Wuchen (戊辰) (1268).
The fifth year of Jisi (己巳) (1269).
Emperor Shizu of the Yuan Dynasty prepared offerings and expressed his respect with the rites of Yangshan (仰山).
The sixth year of Gengwu (庚午) (1270) (severe drought).
Yuanmiao (原妙) had a thorough awakening upon the falling of a pillow.
Yuanmiao resided at Mount Longxu (龍鬚山) for five years. Because a fellow resident pushed a pillow, causing it to fall to the ground and make a sound, he suddenly had a great enlightenment. He considered himself as if he had seen the Great Sage (大聖, referring to an incarnation of Sangharama) in Sizhou (泗州) in the past, a traveler returning to his hometown, originally just the same person as before, not changing his former conduct.
The seventh year of Xinwei (辛未) (1271) (great famine).
The eighth year of Renshen (壬申) (1272).
The ninth year of Guiyou (癸酉) (1273).
Zen Master Conglun (從倫) entered the inner palace to answer questions upon the Yuan court's summons.
Conglun paid respects to Patriarch Wansong (萬松祖師) and, upon seeing the circumstances of Aniruddha (阿那律) obtaining the heavenly eye, suddenly had an insight, saying: 'Even if all five eyes are blind, I can still open my upward eye.' Thereupon, he related this to Patriarch Wansong, who asked: 'What is the upward eye?' Conglun said: 'Blind.' Patriarch Wansong said: 'Truly blind?' Conglun replied again: 'Blind, blind.' Patriarch Wansong nodded in approval. In the ninth month, Conglun was summoned to the inner palace, and the Emperor questioned and debated with him at ease. As he was about to withdraw in the evening, the Emperor said: 'Previously, when asked, all said there was no teaching. Why is there now teaching?' Conglun said: 'The principle is fundamentally without teaching.'
。今且約事而言。帝曰。何故理無言說。倫曰。理與神會。如人食密。中邊皆甜。若問密之色相。紫白可言。若論味之形容。實難訴說。
禪師持定力疾參悟 發明(定忘身苦蔘得悟。書之以為顧戀形骸者鑒)。
定清苦剛介。來仰山參祖。為眾持凈。六月日。眾患痢委身事之。未幾定亦疾。疾革。醫謂不可。乃取一觸桶就屏處危坐其上。漿飲禁絕。單持正念。目不交睫者七日。第七日夜將半。忽覺山河大地草木叢林。遍界如雪。于明月下。堂堂一身。乾坤包不得。久之如聞擊木聲驚醒。遍體汗流。疾亦愈。踴躍自慶。旦詣方丈舉似祖。祖舉公案詰之。酬答無滯。示偈曰。昭昭靈靈是什麼。眨得眼來已蹉過。廁邊籌子放光明。直下元來只是我。
甲戌十年。
妙遷雙髻。
妙隱龍鬚九載。縛柴為龕。風穿日炙。冬夏一衲。不扇不爐。日搗松和糜。延息而已。嘗積雪沒龕。旬餘路梗。絕煙火。咸謂死矣。雪霽宴坐如初。有僧名若瓊。焚祠牒從妙于龍鬚。忽染病。妙曰。病中絕緣。正好做工夫。汝臭皮袋。悉委之於我。但和病捱去。決不相賺。瓊病亟。索浴。俯見湯影。郎有省。喜笑如脫沉疴。信宿書曰。三十六年顛倒。今日一場好笑。娘生鼻孔豁開。放出無毛鐵鷂。妙問如何是娘生鼻孔
【現代漢語翻譯】 現代漢語譯本：現在且就事論事。皇帝問道：『為什麼道理無法用言語表達？』 倫回答說：『道理只能用心領神會，就像人吃蜂蜜一樣，從裡到外都是甜的。如果問蜂蜜的顏色和形狀，紫色或白色還可以說得出來。但如果要形容蜂蜜的味道，就實在難以用言語描述了。』
禪師持定力，迅速參悟，有所發明（通過禪定忘卻身體的痛苦，參悟而得道。記錄下來，作為那些顧戀形骸之人的借鑑）。
定清苦剛正，來到仰山拜見祖師。他為大眾負責清潔工作。六月里，許多人患痢疾，臥病不起，定照顧他們。不久，定也生病了，病情危急，醫生說沒救了。於是他拿來一個馬桶，在屏風後面危坐在上面，斷絕飲食，一心持守正念，七天七夜眼睛都不眨一下。到了第七天晚上將近半夜的時候，忽然覺得山河大地、草木叢林，整個世界都像雪一樣潔白。在明亮的月光下，堂堂正正的一個自身，連天地都包容不下。過了很久，好像聽到敲木頭的聲音，驚醒過來，渾身大汗淋漓，病也好了。他高興地跳起來，慶賀自己。第二天早上，他去方丈室，把這件事告訴了祖師。祖師舉出公案來詰問他，他回答得毫無滯礙。祖師給他偈語說：『昭昭靈靈是什麼？眨一下眼睛就錯過了。廁所邊的籌子放出光明，原來一直就是我。』
甲戌十年（1634年）。
妙遷在雙髻峰修行。
妙隱在龍鬚山住了九年，用柴火搭成茅庵。風吹日曬，冬夏只穿一件衲衣，不用扇子也不用火爐。每天舂搗松樹和米，用來延續生命。曾經積雪沒過茅庵，十多天道路阻塞，斷絕了煙火。大家都認為他死了。雪停后，他像往常一樣端坐著。有個僧人名叫若瓊，燒掉祠牒，跟隨妙隱在龍鬚山修行。忽然得了病。妙隱說：『生病的時候斷絕一切外緣，正好用來做功夫。你這臭皮囊，全部交給我。只要和病一起捱過去，我決不會騙你。』若瓊病得很重，要洗澡。俯身看見湯里的影子，忽然有所領悟。高興得像擺脫了沉疴一樣。過了一夜，寫道：『三十六年顛倒，今天一場好笑。娘生鼻孔豁然打開，放出無毛的鐵鷂。』妙隱問：『如何是娘生鼻孔？』
【English Translation】 English version: Now, let's talk about the matter at hand. The Emperor asked, 'Why can't reason be expressed in words?' Lun replied, 'Reason can only be understood through spiritual communion, like a person eating honey, which is sweet from the inside out. If you ask about the color and shape of honey, purple or white can be described. But if you want to describe the taste, it is really difficult to express in words.'
The Chan master, holding firm in his meditative power, quickly comprehended and made a discovery (through meditation, forgetting the suffering of the body, and attaining enlightenment. Recorded as a lesson for those who are attached to their physical form).
Ding was pure, austere, and upright. He came to Yangshan to visit the Patriarch. He was responsible for cleaning for the community. In June, many people suffered from dysentery and were bedridden, and Ding took care of them. Soon, Ding also fell ill, and his condition became critical. The doctor said there was no hope. So he took a chamber pot and sat precariously on it behind a screen, cut off food and drink, and single-mindedly maintained right mindfulness, without blinking his eyes for seven days and nights. On the seventh night, near midnight, he suddenly felt that the mountains, rivers, earth, trees, and forests, the entire world, were as white as snow. In the bright moonlight, his dignified self was so vast that even heaven and earth could not contain it. After a long time, he seemed to hear the sound of striking wood, and he woke up with a start, his body covered in sweat, and his illness was cured. He jumped up with joy, congratulating himself. The next morning, he went to the Abbot's room and told the Patriarch about this. The Patriarch raised a koan to question him, and he answered without hesitation. The Patriarch gave him a verse, saying: 'What is the clear and bright spirit? A blink of an eye and you've missed it. The counting sticks by the toilet emit light, originally it has always been me.'
The tenth year of Jiaxu (1634).
Miaoqian practiced at Shuangji Peak.
Miaoyin lived in Longxu Mountain for nine years, building a thatched hut with firewood. Exposed to wind and sun, he wore only a single patched robe in winter and summer, without using a fan or a stove. He pounded pine and rice every day to sustain his life. Once, the accumulated snow covered the hut, and the roads were blocked for more than ten days, cutting off fire and smoke. Everyone thought he was dead. After the snow cleared, he sat in meditation as usual. There was a monk named Ruoqiong who burned his ancestral shrine documents and followed Miaoyin to practice in Longxu Mountain. Suddenly, he fell ill. Miaoyin said, 'When you are sick, cut off all external connections, which is a good time to work on your practice. Entrust your stinking skin bag entirely to me. Just endure the illness, and I will never deceive you.' Ruoqiong was very ill and asked to take a bath. Looking down at his reflection in the water, he suddenly had an awakening. He was as happy as if he had gotten rid of a long-term illness. Overnight, he wrote: 'Thirty-six years of upside down, today a good laugh. The nose I was born with is wide open, releasing a featherless iron falcon.' Miaoyin asked, 'What is the nose I was born with?'
。瓊豎起筆。妙曰。又喚甚麼作無毛鐵鷂。瓊擲筆而逝。妙遷武康雙髻峰。
禪師如珙被旨住育王。
珙初參石田癡絕於靈隱。疑礙無所入。聞天目禮居太白。往投以疑。禮舉南山筀筍。東海烏蠈。珙擬對。禮打之。忽有省。遂留侍。斷橋倫住國清。延之典藏。倫遷凈慈。居第二座。尋升第一座。丞相以雁蕩靈巖。表請出世。遷能仁。退歸放牧庵。不應外緣。有旨授育王。不得已應之。
恭宗。
恭宗乙亥(德祐元元至元十二)年。
曹洞第二十世雪庭光宗正辨祖示寂。
祖歸故里。建立精舍曰報恩。祖姿穎悟。三閱藏教而成誦。誘掖後學無倦色。通群書。善翰墨吟詠。其上堂普說幾十萬言。播在叢林。門人請梓之。祖聞而叱之曰。此吾一時遊戲所發。安可以形跡為哉。既老倦于接納。歸棲嵩陽。是年秋示微疾。書偈告終。塔于寺之西隅。
祥符蔭曰。雪庭博洽融通。大展新豐之令于大河以北。為王臣尊禮。而辨正摧邪。功在法苑不小。與仰山祖。同時南北輝映。甘露雙垂者也。
曹洞第二十一世祖
諱文泰嗣雪庭法(雪庭之門時稱二泰。謂中林智泰。祖乃首推也)。
丙子(德祐二五月以後端宗景炎元)年。
曹洞第二十一世少室祖嗣宗統(
【現代漢語翻譯】 現代漢語譯本：瓊拿起筆。妙說：『又把什麼叫做無毛鐵鷂？』瓊扔下筆離開了。妙遷居到武康的雙髻峰。
禪師如珙奉旨住持育王寺。
如珙最初參訪石田，在靈隱寺癡迷不解，疑慮重重無法入門。聽說天目禮居住在太白山，便前去請教，提出自己的疑問。天目禮舉出南山的筀筍，東海的烏蠈。如珙想要回答，天目禮便打了他。如珙忽然有所領悟，於是留下侍奉。斷橋倫住持國清寺，邀請他擔任典藏。斷橋倫遷居凈慈寺，如珙擔任第二座，不久升爲第一座。丞相用雁蕩山的靈巖寺，上表請求他出世住持。后遷往能仁寺，退隱回到放牧庵，不應酬外面的緣分。有皇帝的旨意授予他育王寺的住持，不得已才應允。
恭宗（趙㬎）
恭宗乙亥年（德祐元年(1275)至元十二年(1275)）
曹洞宗第二十世雪庭光宗正辨祖圓寂。
正辨祖回到故鄉，建立精舍名為報恩。正辨祖天資聰穎，三次閱讀藏經就能背誦。誘導後學沒有倦色，通曉各種書籍，擅長書法吟詠。他上堂普說幾十萬字，流傳在叢林中。門人請求刊印，正辨祖聽后斥責說：『這只是我一時遊戲所發，怎麼可以形跡來對待呢？』晚年厭倦于接待，歸隱嵩陽。這年秋天略微生病，寫下偈語告別，塔葬在寺廟的西邊。
祥符蔭說：雪庭博學洽聞，融會貫通，在大河以北大大展現新豐的教令，被王臣尊重禮遇，匡正邪說，功勞在法苑中不小。與仰山祖師同時南北輝映，甘露雙垂。
曹洞宗第二十一世祖
法名文泰，繼承雪庭的法脈（雪庭門下當時稱二泰，指中林智泰，文泰祖師是首推的）。
丙子年（德祐二年(1276)五月以後端宗景炎元年(1276)）
曹洞宗第二十一世少室祖師嗣宗統
【English Translation】 English version: Qiong raised his brush. Miao said, 'What is also called a featherless iron harrier?' Qiong threw down his brush and left. Miao moved to Shuangji Peak in Wukang.
Chan Master Ru Gong was ordered to reside at Yuwang Temple.
Ru Gong initially visited Shitian, becoming infatuated and unable to understand at Lingyin Temple, filled with doubts and unable to enter. Hearing that Tianmu Li resided at Mount Taibai, he went to seek guidance, presenting his doubts. Tianmu Li cited the Guosun bamboo of Nanshan and the black sea slugs of the East Sea. Ru Gong attempted to answer, but Tianmu Li struck him. Ru Gong suddenly had an awakening and stayed to serve him. Duanqiao Lun, the abbot of Guoqing Temple, invited him to serve as the librarian. Duanqiao Lun moved to Jingci Temple, and Ru Gong became the second seat, soon rising to the first seat. The Prime Minister used Lingyan Temple in Yandang Mountain to request him to come forth and preside. Later, he moved to Nengren Temple, retiring to Fangmu Hermitage, not engaging in external affairs. An imperial decree was issued, granting him the abbacy of Yuwang Temple, which he reluctantly accepted.
Emperor Gongzong (Zhao Xian)
The year of Yihai during the reign of Emperor Gongzong (Deyou 1 (1275) to Zhiyuan 12 (1275)).
The twentieth generation of the Caodong school, Xue Ting Guangzong Zheng Bian Zu, passed away.
Zheng Bian Zu returned to his hometown and built a hermitage called Baoen (Repaying Gratitude). Zheng Bian Zu was intelligent and insightful, able to recite the entire Tripitaka after reading it three times. He tirelessly guided later learners, mastering various books and excelling in calligraphy and poetry. His Dharma talks in the hall amounted to hundreds of thousands of words, circulating in the monasteries. His disciples requested to have them printed, but Zheng Bian Zu scolded them, saying, 'These are just spontaneous expressions of my playfulness; how can they be treated as fixed forms?' In his later years, he grew weary of receiving guests and retired to Songyang. In the autumn of that year, he fell slightly ill, wrote a verse bidding farewell, and was buried in a pagoda on the west side of the temple.
Xiangfu Yin said: Xue Ting was learned and well-versed, greatly displaying the teachings of Xinfeng north of the Yellow River, respected and honored by kings and ministers, correcting heresies, and his contribution to the Dharma garden was not small. He and Patriarch Yangshan shone brightly in the north and south at the same time, with sweet dew descending equally.
The twenty-first generation ancestor of the Caodong school
His Dharma name was Wentai, inheriting the Dharma lineage of Xueting (At that time, the disciples of Xueting were called the 'Two Tais,' referring to Zhonglin Zhitai, and Ancestor Wentai was the foremost).
The year of Bingzi (after May of Deyou 2 (1276), the first year of Jingyan during the reign of Emperor Duanzong (1276))
The twenty-first generation ancestor of the Caodong school, Shaoshi Zushi Si Zongtong
一十四年)。
開堂少林祖剎。上堂曰。塵劫來事。只在於今。河沙妙德。總在心源。試教伊覿面相呈。便不解當風拈出。且道過在甚麼處。卓拄杖曰。祇為分明極。翻令所得遲。
禪師中竺雪屋珂辭靈隱。
珂靈隱薰嗣。住中竺。上堂。枯桑知天風。海水知天寒。且道衲僧知個甚麼。知道飯是米做。直饒恁么。閻羅老子索飯錢有日在。珂以宋鼎既遷。即謝寺事。時金山默庵雅禪師。尊師道行。時元兵下江南。默庵被總兵伯顏脅置幕中。從至武林。默庵言于伯顏。請珂住靈隱。親持請疏扣門。珂抽關露半面問曰。汝為誰。默庵曰。故人某甲也。珂落關曰。我不識你。蓋珂雖處世外。而以忠自持。故不屑靈隱之命。斷江恩有詩曰。雪屋今亡四十年。高風凜凜尚依然。伯顏丞相拜床下。不肯為渠來冷泉。
祥符蔭曰。當宋鼎革遷。元兵南下之時。臨安羹沸。雪屋乃以世外緇衣。折伯顏床下之拜而不起。其高風清韻。有足多者。充其意。亦世外之文山疊山也。時珂座下有首座某。年八十餘。嘆曰。我生於宋。老於宋。乃不得死於宋。遂絕粒而死。噫。栴檀林中果無異嗅哉。
丁丑二年。
禪師妙峰下徑山藏叟善珍寂。
禪師普度住徑山。
度字虛舟。江都史氏子。初見鐵
【現代漢語翻譯】 現代漢語譯本： （元至元十四年 (1277年)）
在少林祖剎開堂。上堂時說：『塵劫以來的事情，只在于當下；如恒河沙數般眾多的妙德，總在自心本源。試著教他們當面呈現，卻不明白如何迎風拈出。那麼，過錯在哪裡呢？』用拄杖敲擊地面說：『正因為太分明，反而導致領悟遲緩。』
禪師中竺雪屋珂告別靈隱寺。
雪屋珂禪師繼承了靈隱寺的道統，住持中竺寺。上堂時說：『枯萎的桑樹知道天風的吹拂，海水知道天氣的寒冷。那麼，衲僧（僧人的自稱）知道什麼呢？』『知道飯是米做的。』即使這樣，閻羅老子（閻王）索要飯錢的日子總會到來。雪屋珂在宋朝滅亡后，就辭去了寺院的職務。當時金山默庵雅禪師非常敬重雪屋珂的道行。當時元朝軍隊攻下江南，默庵被總兵伯顏脅迫安置在幕府中，跟隨他到達武林（杭州）。默庵向伯顏進言，請求雪屋珂住持靈隱寺。親自拿著請帖去叩門。雪屋珂打開門露出半張臉問道：『你是誰？』默庵說：『是故人某甲。』雪屋珂關上門說：『我不認識你。』雪屋珂雖然身處世外，卻以忠義自持，因此不屑於接受靈隱寺的任命。斷江恩有詩說：『雪屋禪師如今已去世四十年，高尚的風範仍然令人敬畏。伯顏丞相在他床下拜謁，他也不肯為伯顏去冷泉（靈隱寺）。』
祥符蔭說：當宋朝滅亡，元朝軍隊南下的時候，臨安（杭州）一片混亂。雪屋珂以出世的僧人身份，拒絕接受伯顏床下的拜謁，他的高尚品格和清雅韻致，有很多值得稱讚的地方。推究他的心意，也是世外的文天祥、陸秀夫啊。當時雪屋珂座下有一位首座，年紀八十多歲，嘆息說：『我生於宋朝，老於宋朝，卻不能死於宋朝。』於是絕食而死。唉！栴檀林中果然沒有異味啊。
（元）丁丑二年（1277年）。
禪師妙峰下徑山藏叟善珍圓寂。
禪師普度住持徑山寺。
普度，字虛舟，是江都史氏的兒子。最初見到鐵壁
【English Translation】 English version: (Yuan Dynasty, Zhiyuan 14th year (1277 AD))
Opening the hall at the ancestral Shaolin Temple. In the lecture hall, he said: 'The events of countless kalpas are only in the present moment; the wonderful virtues as numerous as the sands of the Ganges are all in the source of the mind. Try to teach them to present it face to face, but they do not understand how to pick it out against the wind. Then, where is the fault?' He struck the ground with his staff and said: 'Precisely because it is too clear, it leads to delayed understanding.'
Chan Master Zhongzhu Xuewu Ke bid farewell to Lingyin Temple.
Chan Master Xuewu Ke of Lingyin inherited the lineage and resided at Zhongzhu Temple. In the lecture hall, he said: 'The withered mulberry tree knows the wind of heaven, and the seawater knows the cold of heaven. Then, what do the monks (nàsēng) know?' 'They know that rice is made from rice.' Even so, the day when Yama (Yánluó lǎozi) demands the rice money will surely come. After the Song Dynasty was overthrown, Xuewu Ke resigned from his position at the temple. At that time, Chan Master Mo'an Ya of Jinshan greatly respected Xuewu Ke's virtuous conduct. At that time, the Yuan army conquered Jiangnan, and Mo'an was coerced by General Boyan to be placed in his staff, following him to Wulin (Hangzhou). Mo'an said to Boyan, requesting Xuewu Ke to reside at Lingyin Temple. He personally took the invitation and knocked on the door. Xuewu Ke opened the door, revealing half of his face, and asked: 'Who are you?' Mo'an said: 'It is your old friend, so-and-so.' Xuewu Ke closed the door and said: 'I do not recognize you.' Although Xuewu Ke lived outside the world, he maintained his loyalty, and therefore disdained to accept the appointment of Lingyin Temple. Duan Jiang'en has a poem saying: 'Chan Master Xuewu has now passed away for forty years, his noble demeanor still inspires awe. Prime Minister Boyan prostrated himself at his bedside, but he was unwilling to go to Cold Spring (Lingyin Temple) for him.'
Xiangfu Yin said: When the Song Dynasty was overthrown and the Yuan army marched south, Lin'an (Hangzhou) was in chaos. Xuewu Ke, as a monk detached from the world, refused to accept Boyan's prostration at his bedside. His noble character and elegant demeanor have much to be praised. Examining his intentions, he was also a recluse like Wen Tianxiang and Lu Xiufu. At that time, there was a head monk under Xuewu Ke, who was over eighty years old, and sighed: 'I was born in the Song Dynasty, and I have grown old in the Song Dynasty, but I cannot die in the Song Dynasty.' So he starved himself to death. Alas! There is indeed no different scent in the sandalwood forest.
(Yuan Dynasty) Dingchou Second Year (1277 AD).
Chan Master Miaofeng Xiajingshan Zangsou Shanzhen passed away.
Chan Master Pudu resided at Jingshan Temple.
Pudu, styled Xuzhou, was the son of the Shi family of Jiangdu. He first met Tiebi
牛印于靈隱。遍歷諸方。若天童晦巖光。大慈石巖璉。虎邱石室迪。皆一見器異之。參無得通於饒州薦福。決志親依。嗣之。淳祐初。出世金陵半山。繼潤之金山。潭之鹿苑。撫之疏山。蘇之承天。補中竺。復詔升靈隱。被命住徑山。值火余。志圖興復。將有緒而遽寂。
禪師云壑 瑞集心燈錄成。
瑞續五燈會元。集臥龍先祖以後。宋季元初諸宗語。曰心燈錄 發明(心燈錄以援邱玄素塔銘。證德山出馬祖下。致阻抑不行。然邱銘竟傳矣。書成。以見此書有系法門。狥私掩公者之失自見也)。
戊寅(三五月帝昺祥興元)年。
己卯祥興二年 宋亡。
元(姓奇渥溫氏。太祖鐵木真。于宋開禧二年。自號可汗。傳太宗窩闊臺。睿宗𢘬雷。定宗貴田。憲宗蒙哥。至世祖諱忽必烈。國語曰薛禪。即位開平。于宋景定元年庚申。建元中統。至宋景定五年甲子。改至元。改開平為上都。己卯宋亡。混一天下。世祖在位凡三十五年。元制。凡皇帝即位之始。必先受佛戒。方登大寶。佈告天下)。
世祖庚辰至元十七年。
禪師妙高自蔣山遷徑山。
高字云峰。長溪人。家世業儒。母夢池上嬰兒合爪坐蓮華心。手捧得之。覺而生高。因名夢池。自幼嗜書史。尤耽釋典。固請學
出世法。父母以夢故不忍奪。出家受具。首參道沖。沖曰。此兒語纚纚有序。吾宗瑚璉也。又參范祖。祖尤器重。擬充侍職。高嘆曰。懷安敗名。吾不遍參諸方。不止也。遂之育王見廣聞。入室掌藏鑰。一日聞舉譬如牛過窗欞。頭角四蹄都過了。因甚尾巴過不得。高劃然有省。答曰。鯨吞海水盡。露出珊瑚枝。聞曰。也只道得一半。后出世南興大蘆。屢遷至蔣山。歷十有三載。乙亥寺被兵革。軍士有迫高求金者。以刃擬高。高延頸曰。欲殺即殺。我頭非汝礪刃石。辭色雍容。了無怖畏。軍士感動。擲刃而去。是年詔住徑山。徑山毀。高殫心興建。
帝師癹思八(此云聖壽)寂 發明(元列朝皆有帝師。書癹思八以概其餘。凡天下高僧師號。皆錫自帝師)。
辛巳十八年。
禪師原妙鍵死關西天目。
妙住雙髻。丙子。學徒避兵四去。妙獨掩關危坐。及安堵。啟戶視之。則那伽如故。於是戶屨彌伙。應接不暇。乃以拄杖橫肩顧左右云。大眾會么。楖𣗖橫肩不顧人。直入千峰萬峰去。己卯春。腰包宵遁。直造天目西峰。有獅子巖。拔地千仞。崖石林立。妙樂之。有終焉之意。未幾慕膻之蟻復集。是年復造巖西石洞。營小室如舟。扁曰死關。上溜下淖。風雨飄搖。絕給侍。屏服用。不澡身。不剃髮
【現代漢語翻譯】 現代漢語譯本 出世法（指出離世俗的修行方法）。因為父母的夢，不忍心阻止他出家。出家后受了具足戒。最初參訪道沖禪師。道沖禪師說：『這個孩子說話條理清晰，有次序，是我們宗門的棟樑之材啊。』又參訪范祖禪師。范祖禪師尤其器重他，打算讓他擔任侍者。高僧慨嘆道：『懷安寺會敗壞我的名聲，我不遍參各方，是不會停止的。』於是前往育王寺拜見廣聞禪師，入室掌管藏經的鑰匙。一天，聽到有人舉例說：『譬如牛過窗欞，頭角四蹄都過去了，為什麼尾巴過不去？』高僧豁然開悟，回答說：『鯨吞海水盡，露出珊瑚枝。』廣聞禪師說：『也只說對了一半。』後來出世在南興大蘆寺，多次遷徙到蔣山寺，經歷了十三年。乙亥年（1275年）寺廟被戰火波及，軍士中有逼迫高僧要金錢的，用刀威脅高僧。高僧伸長脖子說：『想殺就殺，我的頭不是給你磨刀用的。』言辭神色從容，沒有絲毫的恐懼。軍士感動，扔掉刀離開了。這年，朝廷下詔讓他住持徑山寺。徑山寺被毀壞，高僧竭盡心力興建。
帝師癹思八（Phags-pa，意為聖壽）圓寂。（元朝歷代皇帝都有帝師，這裡記載癹思八以概括其餘的帝師。凡是天下高僧的師號，都是由帝師賜予的）。
辛巳年（1281年）十八年。
禪師原妙鍵死於關西天目山。
妙住持雙髻峰。丙子年（1276年），學徒們爲了躲避戰亂四處離散，妙禪師獨自關閉房門危坐。等到安定下來，打開門一看，那伽（Nāga，龍）仍然像原來一樣。於是來訪的人越來越多，應接不暇。於是他用拄杖橫在肩上，看著左右的人說：『大眾明白嗎？楖𣗖（一種木名）橫肩不顧人，直接進入千峰萬峰中去。』己卯年（1279年）春天，他帶著行囊悄悄地離開了，直接去了天目山西峰。那裡有獅子巖，拔地千仞，崖石林立。妙禪師很喜歡那裡，有在那裡終老的打算。沒過多久，像螞蟻一樣仰慕他的人又聚集起來。這年又在巖石西邊建造石洞，建造小室像船一樣，題名為死關。上面漏水，下面潮濕，風雨飄搖。斷絕供給侍奉，不用任何東西，不洗澡，不剃髮。
【English Translation】 English version He practiced the Dharma of transcending the world (referring to the practice of detachment from worldly affairs). Because of his parents' dream, they couldn't bear to prevent him from becoming a monk. After becoming a monk, he received the full precepts. He first visited Zen Master Dao Chong. Zen Master Dao Chong said, 'This child speaks clearly and orderly; he is a pillar of our sect.' He also visited Zen Master Fan Zu. Zen Master Fan Zu especially valued him and intended to have him serve as an attendant. The eminent monk sighed and said, 'Huai'an Temple will ruin my reputation. I will not stop until I have visited all the places.' So he went to Yuhuang Temple to see Zen Master Guangwen and entered the room to manage the keys to the Sutra collection. One day, he heard someone give an example: 'It's like a cow passing through a window frame; the head, horns, and four hooves have all passed through, but why can't the tail pass through?' The eminent monk suddenly had an epiphany and replied, 'The whale swallows the sea, revealing coral branches.' Zen Master Guangwen said, 'You've only said half of it.' Later, he appeared in the world at Nanxing Dalu Temple and moved several times to Jiangshan Temple, experiencing thirteen years. In the year of Yihai (1275), the temple was affected by war, and some soldiers forced the eminent monk to give them money, threatening him with a knife. The eminent monk stretched out his neck and said, 'Kill me if you want; my head is not for you to sharpen your knife on.' His words and expression were calm, without any fear. The soldiers were moved and threw away their knives and left. That year, the imperial court issued an edict for him to reside at Jingshan Temple. Jingshan Temple was destroyed, and the eminent monk devoted himself to rebuilding it.
Imperial Preceptor Phags-pa (meaning Holy Longevity) passed away. (The Yuan Dynasty emperors all had imperial preceptors. The record of Phags-pa here is to encompass the rest of the imperial preceptors. All the titles of eminent monks in the world were bestowed by the imperial preceptor).
The eighteenth year of Xinsi (1281).
Zen Master Yuanmiao Jian died at Mt. Tianmu in Guanxi.
Miao resided at Shuangji Peak. In the year of Bingzi (1276), the disciples scattered in all directions to avoid the war, and Zen Master Miao closed the door alone and sat in meditation. When things settled down, he opened the door and saw that the Nāga (dragon) was still the same as before. As a result, more and more people came to visit, and he couldn't handle them all. So he put his staff across his shoulder and looked at the people around him, saying, 'Do you all understand? The staff across the shoulder doesn't care about people, directly entering thousands of peaks.' In the spring of the year of Jimao (1279), he quietly left with his baggage and went directly to the West Peak of Mt. Tianmu. There was Lion Rock, rising thousands of feet from the ground, with cliffs and rocks standing tall. Zen Master Miao liked it very much and intended to end his life there. Before long, people who admired him gathered like ants again. That year, he built a stone cave west of the rock, building a small room like a boat, named 'Death Retreat.' The top leaked, and the bottom was damp, with wind and rain swaying. He cut off supplies and service, used nothing, didn't bathe, and didn't shave.
。截甕為鐺。並日一食。晏如也。洞非梯莫登。撤梯斷緣。雖弟子罕得瞻視。設三關語以驗學者云。大徹底人。本脫生死。因甚命根不斷。佛祖公案。只是一個道理。因甚有明與不明。大修行人當遵佛行。因甚不守毗尼。下語不契。閉門弗接。
禪師報恩從倫奉詔再焚道藏偽經。
道藏偽經。前已燒禁。是年復有道流構難。十月二十日。有旨就大都憫忠寺。再勘焚燒道藏偽經。除道德經外。盡行燒燬。命倫舉火。倫升座。以火炬打一圓相曰。諸仁者。祇如三洞靈文。還能證此火光三昧也無。若也於斯會得。家有北斗經。人口保安寧。其或未然。從此灰飛煙滅盡。任伊到處覓天尊。中書丞相耶律鑄。翰林院唐方等。奉敕撰碑紀其事。
壬午十九年。
癸未二十年。
甲申二十一年。
禪師行端來參。
端臨海何氏子。世業儒。一切文字。不由師授。自然通達。初參藏叟珍于徑山。珍問汝是甚處人。端曰。臺州。珍便喝。端展坐具。又喝。端收坐具。珍曰。放汝三十棒。參堂去。端于言下豁然頓悟。珍寂。端以凈慈靈隱。山水清勝。往掛錫焉。自稱寒拾里人。橫川珙在育王以偈拈曰。寥寥天地間。獨有寒山子。端竟不渡江。而謁覺庵真于承天。遂參祖于仰山。祖問何處來。端
【現代漢語翻譯】 現代漢語譯本：
把瓦罐打碎做成鐺來使用，每天只吃一頓飯，安然自得。山洞沒有梯子無法攀登，撤掉梯子斷絕攀援的路徑，即使是弟子也很難瞻仰到他。設定三重關卡的問題來檢驗學習者說：『大徹大悟的人，本來就脫離了生死，為什麼命根卻不斷絕？』佛祖的公案，只是一個道理，為什麼有明白與不明白的分別？大修行人應當遵從佛的修行，為什麼不遵守戒律？』回答不契合，就閉門不見。
禪師報恩從倫奉皇帝的命令再次焚燒道藏偽經。
道藏偽經，之前已經燒燬禁止了，這年又有道士製造事端。十月二十日，有旨意在大都（今北京）憫忠寺，再次勘驗焚燒道藏偽經，除了《道德經》外，全部燒燬，命令從倫舉火。從倫升座，用火炬畫了一個圓相說：『各位仁者，像三洞靈文，還能證明這火光三昧嗎？如果能在這裡領會，家裡有《北斗經》，人口就保安寧。如果不能領會，從此灰飛煙滅，任憑你們到處尋找天尊。』中書丞相耶律鑄，翰林院唐方等，奉皇帝的命令撰寫碑文記載這件事。
壬午十九年（1282年）。
癸未二十年（1283年）。
甲申二十一年（1284年）。
禪師行端前來參拜。
行端是臨海何氏的兒子，世代以儒學為業。所有的文字，不用老師教導，自然通達。起初參拜藏叟珍于徑山。藏叟珍問：『你是哪裡人？』行端說：『臺州。』藏叟珍便喝斥。行端展開坐具。藏叟珍又喝斥。行端收起坐具。藏叟珍說：『放你三十棒，去參堂吧。』行端在言語下豁然頓悟。藏叟珍圓寂后，行端因為凈慈寺和靈隱寺山水清秀優美，前去掛單。自稱寒拾里人。橫川珙在育王寺用偈語拈提這件事說：『寥寥天地間，唯有寒山子。』行端最終沒有過江，而是去承天寺拜見覺庵真，於是前往仰山參拜祖師。祖師問：『從哪裡來？』行端
【English Translation】 English version:
He broke the earthenware jar to make a cooking pot, eating only one meal a day, and was content. The cave was inaccessible without a ladder; he removed the ladder and cut off the means of climbing, so even his disciples rarely had the chance to see him. He set up three challenging questions to test students, saying: 'A person who is thoroughly enlightened has already escaped birth and death, so why is the root of life not severed?' 'The public cases of the Buddhas and Patriarchs are all based on one principle, so why is there clarity and lack of clarity?' 'A great practitioner should follow the conduct of the Buddha, so why not observe the Vinaya (discipline)?' If the answers did not match, he would refuse to see them.
Chan Master Bao'en Conglun, following the imperial decree, burned the Daoist scriptures again.
The false Daoist scriptures had been burned and prohibited before, but in this year, Daoists created trouble again. On the twentieth day of the tenth month, an imperial edict was issued to examine and burn the false Daoist scriptures again at Minzhong Temple in Dadu (present-day Beijing). Except for the Dao De Jing (Classic of the Way and its Virtue), all were burned. Conglun was ordered to light the fire. Conglun ascended the seat, drew a circle with the torch, and said: 'Esteemed ones, can the spiritual texts of the Three Caverns (Sandong lingwen) prove this fire-light samadhi (huoguang sanmei) as well? If you can understand this, having the Beidou Jing (Big Dipper Scripture) at home will ensure peace and security for the family. If not, from now on, everything will turn to ashes, and you can search for the Celestial Worthy (Tianzun) everywhere.' The Grand Councilor of the Central Secretariat, Yelü Zhu, and Tang Fang of the Hanlin Academy, by imperial order, composed an inscription to record this event.
The 19th year of Renwu (1282).
The 20th year of Guiwei (1283).
The 21st year of Jiashen (1284).
Chan Master Xingduan came to visit.
Xingduan was the son of the He family of Linhai, whose family had been engaged in Confucian scholarship for generations. He naturally understood all texts without being taught by a teacher. He initially visited Zangsou Zhen at Jingshan. Zangsou Zhen asked: 'Where are you from?' Xingduan said: 'Taizhou.' Zangsou Zhen then shouted. Xingduan spread out his sitting cloth. Zangsou Zhen shouted again. Xingduan put away his sitting cloth. Zangsou Zhen said: 'I'll give you thirty blows and send you to the meditation hall.' Xingduan suddenly realized enlightenment upon hearing these words. After Zangsou Zhen passed away, Xingduan went to hang his staff at Jingci Temple and Lingyin Temple because of the beautiful scenery. He called himself a person from Hanshi Village. Hengchuan Gong at Yuwang Temple used a verse to comment on this, saying: 'In the vastness of heaven and earth, there is only Hanshanzi (Cold Mountain).』 Xingduan ultimately did not cross the river, but went to Chengtian Temple to visit Jue'an Zhen, and then went to Yangshan to visit the Patriarch. The Patriarch asked: 'Where do you come from?' Xingduan
曰兩浙。祖曰。因甚語音不同。端曰。合取臭口。祖曰。獺徑橋高。集云峰峻。未識書記在。端拍手曰。鴨吞螺螄。眼睛突出。祖顧笑謂侍者。點好茶來。
乙酉二十二年。
丙戌二十三年。
丁亥二十四年 徑山還舊觀。
祖授侍者原法印。
妙在天目死關中。祖寄竹篦麈拂。及綠水青山。一同授記與高峰原妙。以贊示曰。上大今已無人。雪巖可知禮也。虛名塞破乾坤。分付原妙侍者。
臨濟第十七世仰山雪巖祖示寂。
臨濟第十八世祖
諱原妙。嗣仰山。
戊子二十五年。
臨濟第十八世高峰祖嗣宗統(八年)。
祖開法天目明本侍。
緇素共筑師子院。請祖開堂。適大仰寄到竹篦頂相。遂拈香上堂示眾曰。海底泥牛銜月走。巖前石虎抱兒眠。鐵蛇鉆入金剛眼。崑崙騎象鷺鷥牽。此四句內。有一句能縱能奪。能殺能活。若人檢辨得出。一生參學事畢。明本號中峰。錢塘孫氏子。母夢無門開道者。持燈籠至其家。翼日遂生本。本神儀挺異。具大人相。才離襁褓。便跏趺坐。能言便歌贊梵唄。凡嬉遊必為佛事。年十五決志出家。禮佛然指。誓持五戒。日課法華圓覺金剛諸經。晝夜彌勵。困則首觸柱以自警。期必得乃已。閱傳燈至庵摩羅女
問文殊生不生公案有疑。遂志在參決。往天目參祖。祖孤峭嚴冷。未嘗一啟齒而笑。獨見本歡然欲為祝髮。本以父命未許。祖曰。可舉阇夜多尊者出家因緣喻汝父。勿自沉溺。未幾誦金剛經至荷擔如來處。恍若開解。本自謂識量依通。非悟也。丁亥年二十五。遂剃染侍祖開法天目。
詔集諸宗徒廷辯禪師徑山妙高詣闕奏對詳明上大悅。
時詔立御講三十六所于江淮諸路。有譖毀禪宗者。有旨集諸宗徒廷辯。住徑山云峰妙高嘆曰。此宗門大事。吾當不惜詣闕爭之。上問禪以何為宗。高奏凈智妙圓。體本空寂。非見聞覺知思慮分別所能到。宣問再三。高歷舉西天東土諸祖。以至德山臨濟棒喝因緣。大抵禪是正法眼藏。涅槃妙心。趨最上乘。孰有過於禪。詞旨明顯。餘二千言。又宣進榻前。與譖者再復論難。譖者辭屈。上大悅。禪宗安堵如初。
徑山復災。
住持高謂眾曰。吾宿負此山債耳。遂再營建。匯殿坡為池。他屋以次落成。
禪師平江承天夢真升座說法寢升教班居禪上之旨。
真字覺庵。嗣雪寶謙。住承天。時有華嚴宗講主某。奏請江南兩浙名剎。易為華嚴教寺。升教班資居禪之上。奉旨南來。抵承天。次日覺庵升堂。就為說法。博引華嚴一經宗旨。縱橫放肆。剖析諸師論解
是非。若指諸掌。其時華嚴講主者。聞所未聞。大沾法益。且謂承天小寺長老。尚如是。矧杭之鉅剎大宗師耶。因回奏。遂寢前旨。
本侍者具戒。
己丑二十六年。
祖付侍者明本法印。
本一日觀流泉有省。即詣祖求證。祖打趁出。既而民間訛傳官選童男女。本因問曰。忽有人來問和尚討童男女時如何。祖曰。我但度竹篦子與他。本即言下洞然。徹法源底。陸沉眾中。人無知者。於是祖書真贊付曰。我相不思議。佛祖莫能視。獨許不肖兒。見得半邊鼻。且俾參徒。詣本請益。
曹洞第二十一世少室祖示寂。
祖于正月示微疾。謂門人曰。古人坐脫立化即不無。于衲僧分上皆餘事也。言畢。掩息右脅而寂。
禪師天目下育王橫川如珙寂。
曹洞第二十二世祖
諱福遇。氏族闕。
庚寅二十七年。
曹洞第二十二世寶印祖嗣宗統(八年)。
祖住寶印。上堂曰。機先一句。越韻超聲。句后一機。彌干蓋宇。衲僧家隨緣開拓。妙惠人天。祇如不落前後一句。作么生道。昨夜西風惡。吹折案山松。
辛卯二十八年。
禪師云峰寺如意撰至元辨偽錄。
先是有道士邱處機李志常等。毀西京孔子廟為文城觀。謀占梵剎四百八十
【現代漢語翻譯】 現代漢語譯本： 『是非』就像指著手掌一樣明白。當時華嚴宗的講主，聽到了前所未聞的道理，大大地獲得了佛法的利益，並且說承天小寺的長老尚且如此，更何況杭州的大寺廟的大宗師呢？因此回報朝廷，於是停止了之前的旨意。
本侍者受了具足戒。
己丑二十六年（1349年）。
祖師將法印傳付給侍者明本。
明本有一天觀看流動的泉水有所領悟，就去祖師那裡請求印證。祖師打了他一下，把他趕了出去。不久，民間訛傳官府要挑選童男童女。明本因此問道：『忽然有人來問和尚討要童男童女時該怎麼辦？』祖師說：『我只把竹篦子給他。』明本立刻豁然開悟，徹底明白了法源的底蘊，隱藏在眾人之中，沒有人知道他。於是祖師寫了真贊給他，說：『我的相不可思議，佛祖都不能看清。唯獨允許不成器的兒子，見到了半邊鼻子。』並且讓參學的徒弟，去明本那裡請教。
曹洞宗第二十一世少室祖師圓寂。
祖師在正月稍微感到不適，對門人說：『古人坐著或站著圓寂，這並不是沒有，但對於衲僧來說，都是多餘的事情。』說完，側臥而逝。
禪師天目山下育王寺的橫川如珙圓寂。
曹洞宗第二十二世祖師
法諱福遇，氏族不詳。
庚寅二十七年（1350年）。
曹洞宗第二十二世寶印祖師嗣宗統（八年）。
祖師住在寶印寺，上堂說法：『機先一句，超越韻律和聲音。句后一機，瀰漫覆蓋宇宙。衲僧家隨順因緣開拓，妙惠普利人天。如果是不落於前後一句，該怎麼說呢？昨夜西風惡，吹折案山松。』
辛卯二十八年（1351年）。
禪師云峰寺的如意撰寫了《至元辨偽錄》。
此前有道士邱處機、李志常等人，毀壞西京的孔子廟，改建為文城觀，企圖侵佔梵剎四百八十座。
English version: 『Right and wrong』 are as clear as pointing to the palm of one's hand. At that time, the lecturer of the Huayan school, hearing what he had never heard before, greatly benefited from the Dharma, and said, 『Even the elder of Chengtian Small Temple is like this, how much more so are the great masters of the great temples in Hangzhou?』 Therefore, he reported to the court, and the previous decree was stopped.
Attendant Ben received the full precepts.
The twenty-sixth year of Ji Chou (1349).
The Patriarch transmitted the Dharma seal to Attendant Mingben.
One day, Mingben had an insight while watching a flowing spring, and went to the Patriarch to request verification. The Patriarch hit him and drove him out. Soon after, there was a false rumor among the people that the government was selecting young boys and girls. Mingben therefore asked, 『If someone suddenly comes to ask the monk for young boys and girls, what should be done?』 The Patriarch said, 『I will just give him a bamboo staff.』 Mingben immediately had a sudden enlightenment, thoroughly understanding the source of the Dharma, hiding among the crowd, and no one knew him. Therefore, the Patriarch wrote a true eulogy for him, saying, 『My appearance is inconceivable, even Buddhas and Patriarchs cannot see it clearly. Only the unworthy son is allowed to see half of the nose.』 And he asked the disciples who were studying to go to Mingben to ask for advice.
The twenty-first generation Patriarch of the Caodong school, Shaoshi, passed away.
In the first month, the Patriarch felt slightly unwell and said to his disciples, 『It is not uncommon for the ancients to pass away while sitting or standing, but for monks, these are all superfluous matters.』 After saying this, he passed away lying on his right side.
Chan Master Hengchuan Ruyi of Yuhuang Temple under Tianmu Mountain passed away.
The twenty-second generation Patriarch of the Caodong School
His Dharma name was Fuyu, and his clan is unknown.
The twenty-seventh year of Gengyin (1350).
The twenty-second generation Patriarch of the Caodong School, Baoyin Zushi Sizongtong (eight years).
The Patriarch lived in Baoyin Temple and gave a Dharma talk, saying, 『The phrase before the opportunity surpasses rhythm and sound. The opportunity after the phrase permeates and covers the universe. Monks follow the conditions to develop, and wonderful wisdom benefits humans and gods. If it does not fall into the phrase before or after, how should it be said? Last night the west wind was fierce, blowing down the pine tree on Anshan Mountain.』
The twenty-eighth year of Xinmao (1351).
Chan Master Ruyi of Yunfeng Temple wrote the 『Zhiyuan Bianwei Lu』 (Record of Distinguishing Falsehoods in the Zhiyuan Era).
Previously, Taoists Qiu Chuji and Li Zhichang and others destroyed the Confucius Temple in Xijing and rebuilt it as the Wencheng Temple, attempting to seize four hundred and eighty Buddhist temples.
【English Translation】 『Right and wrong』 are as clear as pointing to the palm of one's hand. At that time, the lecturer of the Huayan school (a major school of Chinese Buddhism), hearing what he had never heard before, greatly benefited from the Dharma, and said, 『Even the elder of Chengtian Small Temple is like this, how much more so are the great masters of the great temples in Hangzhou?』 Therefore, he reported to the court, and the previous decree was stopped.
Attendant Ben received the full precepts.
The twenty-sixth year of Ji Chou (1349 AD).
The Patriarch transmitted the Dharma seal to Attendant Mingben.
One day, Mingben had an insight while watching a flowing spring, and went to the Patriarch to request verification. The Patriarch hit him and drove him out. Soon after, there was a false rumor among the people that the government was selecting young boys and girls. Mingben therefore asked, 『If someone suddenly comes to ask the monk for young boys and girls, what should be done?』 The Patriarch said, 『I will just give him a bamboo staff.』 Mingben immediately had a sudden enlightenment, thoroughly understanding the source of the Dharma, hiding among the crowd, and no one knew him. Therefore, the Patriarch wrote a true eulogy for him, saying, 『My appearance is inconceivable, even Buddhas and Patriarchs cannot see it clearly. Only the unworthy son is allowed to see half of the nose.』 And he asked the disciples who were studying to go to Mingben to ask for advice.
The twenty-first generation Patriarch of the Caodong school (one of the five major schools of Chan Buddhism), Shaoshi, passed away.
In the first month, the Patriarch felt slightly unwell and said to his disciples, 『It is not uncommon for the ancients to pass away while sitting or standing, but for monks, these are all superfluous matters.』 After saying this, he passed away lying on his right side.
Chan Master Hengchuan Ruyi of Yuhuang Temple under Tianmu Mountain passed away.
The twenty-second generation Patriarch of the Caodong School
His Dharma name was Fuyu, and his clan is unknown.
The twenty-seventh year of Gengyin (1350 AD).
The twenty-second generation Patriarch of the Caodong School, Baoyin Zushi Sizongtong (eight years).
The Patriarch lived in Baoyin Temple and gave a Dharma talk, saying, 『The phrase before the opportunity surpasses rhythm and sound. The opportunity after the phrase permeates and covers the universe. Monks follow the conditions to develop, and wonderful wisdom benefits humans and gods. If it does not fall into the phrase before or after, how should it be said? Last night the west wind was fierce, blowing down the pine tree on Anshan Mountain.』
The twenty-eighth year of Xinmao (1351 AD).
Chan Master Ruyi of Yunfeng Temple wrote the 『Zhiyuan Bianwei Lu』 (Record of Distinguishing Falsehoods in the Zhiyuan Era).
Previously, Taoists Qiu Chuji and Li Zhichang and others destroyed the Confucius Temple in Xijing and rebuilt it as the Wencheng Temple, attempting to seize four hundred and eighty Buddhist temples.
二所。傳襲王浮化胡偽經。惑亂臣民。時少林裕祖詣闕陳奏對辯。處機等辭屈。奉旨焚偽經。罷道為僧者十七人。還佛寺三十七所。辛巳冬。復奉旨除道德經外。其餘說謊經文。盡行燒燬。乃詔大都云峰寺住持如意。撰至元辨偽錄。上喻曰。譬如五指。皆從掌出。佛門如掌。余皆如指。偽宜辨也。辨凡五卷。窮釋老之淵源。分邪正之真偽。復敕翰林學士知制誥臣張伯淳。序而行之。
壬辰二十九年。
癸巳三十年。
禪師凈慈下徑山雪峰妙高寂。
甲午三十一年。
成宗。
成宗乙未元貞元年(四月蘭州河清三日上下三百里)。
禪師東林悅堂訚應詔入對 發明(成宗踐祚之初。召問大法。訚能以道引導之。故書)。
訚嗣雙林朋。九江守錢真孫請出世西林。遷開先又遷東林。召對稱旨。賜璽書號通慧禪師。並金襕法衣。
禪師牧潛圓至住建昌能仁。
至高安姚氏子。父兄皆名進士。至參仰山祖受記莂。住能仁。所著有牧潛集(明汰如河法師重刻［六］)。
臨濟第十八世高峰祖示寂。
祖上堂。拈拄杖召大眾云。還見么。人人眼裡有睛。不是瞎漢。決定是見。以拄杖卓一下云。還聞么。個個耳里有竅。不是死漢。決定是聞。既見既聞是
【現代漢語翻譯】 現代漢語譯本
二所：指兩處道觀。他們傳習王浮的《化胡經》（將佛教說成是老子化胡的偽經），迷惑擾亂臣民。當時少林寺的裕祖（僧人的名字）前往朝廷陳述奏報並與他們辯論，處機等人理屈詞窮。朝廷下旨焚燒偽經，有十七個道士放棄道教信仰，出家為僧，歸還佛寺三十七所。辛巳年冬天，朝廷再次下旨，除了《道德經》之外，其餘虛假荒誕的經文全部燒燬。於是朝廷詔令大都（元朝的首都，今北京市）云峰寺的住持如意（僧人的名字）撰寫《至元辨偽錄》。皇上批示說：『譬如五指，都從手掌生出。佛門好比手掌，其餘的教派好比手指。應該辨別真偽。』辨偽錄共五卷，窮盡釋（佛教）、老（道教）的淵源，區分邪惡和正統的真偽。又敕令翰林學士、知制誥臣張伯淳為之作序並刊行。 壬辰二十九年（1292年）。 癸巳三十年（1293年）。 禪師凈慈下徑山雪峰妙高圓寂。 甲午三十一年（1294年）。 元成宗即位。 元成宗乙未元貞元年（1295年）（四月蘭州黃河水清澈三天，上下三百里）。 禪師東林悅堂訚應詔入宮對答，闡明佛法（元成宗剛即位時，召見他詢問佛法，訚禪師能夠用佛理引導他，所以記載下來）。 訚禪師師承雙林朋禪師。九江守錢真孫請他出世住持西林寺，后遷往開先寺，又遷往東林寺。奉詔入宮對答，深得皇上讚賞，賜予璽書，號為通慧禪師，並賜予金襕法衣。 禪師牧潛圓至住持建昌能仁寺。 至禪師是高安姚氏的兒子，他的父親和哥哥都是進士。至禪師參拜仰山祖師，得到印可。住持能仁寺。著有《牧潛集》（明朝汰如河法師重新刊刻）。 臨濟宗第十八世高峰祖師圓寂。 高峰祖師上堂說法，拿起拄杖召集大眾說：『還看見嗎？人人眼裡都有眼睛，不是瞎子，肯定是看見了。』用拄杖敲擊一下說：『還聽見嗎？個個耳朵里都有耳竅，不是死人，肯定是聽見了。』既然看見了，聽見了，就是……
【English Translation】 English version
Two places: referring to two Taoist temples. They propagated Wang Fu's 'Huahu Sutra' (a false scripture that claimed Buddhism was Laozi's transformation of the barbarians), confusing and disrupting the people. At that time, Yuzu (a monk's name) of Shaolin Temple went to the court to report and debate with them. Chuji and others were at a loss for words. The court ordered the burning of the false scriptures, and seventeen Taoists abandoned Taoism to become monks, returning thirty-seven Buddhist temples. In the winter of the Xin Si year, the court again ordered that, except for the 'Tao Te Ching', all other false and absurd scriptures should be burned. Therefore, the court ordered Ruyi (a monk's name), the abbot of Yunfeng Temple in Dadu (the capital of the Yuan Dynasty, present-day Beijing), to compile the 'Zhiyuan Bianwei Lu' (Record of Distinguishing Falsehoods in the Zhiyuan Era). The emperor instructed: 'It is like five fingers, all growing from the palm. The Buddhist gate is like the palm, and the other sects are like fingers. The false should be distinguished.' The record of distinguishing falsehoods consists of five volumes, exhausting the origins of Buddhism and Taoism, and distinguishing the true from the false, the evil from the orthodox. The court also ordered Zhang Bochun, a Hanlin academician and drafter of imperial edicts, to write a preface and publish it. Ren Chen, the 29th year (1292 AD). Gui Si, the 30th year (1293 AD). Chan Master Jingci Xiajing Xuefeng Miaogao passed away. Jia Wu, the 31st year (1294 AD). Emperor Chengzong of Yuan ascended the throne. In the first year of Yuanzhen under Emperor Chengzong, Yi Wei year (1295 AD) (In April, the Yellow River in Lanzhou was clear for three days, three hundred miles up and down). Chan Master Donglin Yuetang Yin was summoned to the palace to answer questions and expound the Dharma (When Emperor Chengzong first ascended the throne, he summoned him to inquire about the Dharma, and Chan Master Yin was able to guide him with Buddhist principles, so it was recorded). Chan Master Yin was a disciple of Chan Master Shuanglin Peng. Qian Zhensun, the governor of Jiujiang, invited him to come out and preside over Xilin Temple, and later moved to Kaixian Temple, and then to Donglin Temple. He was summoned to the palace to answer questions and was deeply praised by the emperor, who bestowed upon him a seal and the title of Chan Master Tonghui, and also bestowed upon him a kasaya of gold brocade. Chan Master Muqian Yuanzhi resided at Nengren Temple in Jianchang. Chan Master Zhi was the son of the Yao family of Gaoan, and his father and brother were all Jinshi (successful candidates in the highest imperial examinations). Chan Master Zhi visited Master Yangshan and received his approval. He resided at Nengren Temple. He authored the 'Muqian Collection' (reprinted by Dharma Master Tai Ruhe of the Ming Dynasty). The 18th generation patriarch of the Linji sect, Master Gaofeng, passed away. Master Gaofeng ascended the Dharma hall, picked up his staff, and summoned the assembly, saying: 'Do you see it? Everyone has eyes in their eyes, not blind men, surely they see it.' He tapped the staff once and said: 'Do you hear it? Everyone has ears in their ears, not dead men, surely they hear it.' Since you have seen it and heard it, it is...
個甚麼。以拄杖○。見聞即且止。只是六根未具之前。聲色未彰之際。未聞之聞。未見之見。正恁么時。畢竟以何為驗。以拄杖[○@│]。吾今與汝保任斯事。終不虛也。以拄杖[○@□]。三十年後。切忘妄通訊息。靠拄杖下座。冬十一月。大覺寺祖雍。師子院院主明初來省。祖竟以後事付囑。十二月一日黎明。辭眾曰。西峰三十年。妄談般若。罪犯彌天。末後有一句子。敢累及平人。自領去也。大眾還有知落處者么。良久云。毫釐有差。天地懸隔。復說偈曰。來不入死關。去不出死關。鐵蛇鉆入海。撞倒須彌山。泊然而寂。啟龕七日。端然如生。塔全身於死關。祖為人至慈勤懇。誨人善語和易。或繼以泣。及至室中行祖令。鞭䇿龍象。盡情勘核。絲粟無貸。嘗戒學者。今人負一知半解。不能了徹。參徒一詰。茫然莫辨邪正。句來句去。如手搏兒。蓋得處鹵莽故也。直須大徹。親見親證。明得差別智。方解勘辨殺活。其機用險峻。不可湊泊如此。尤矜細行。崇戒律。雖創兩剎。目未嘗睹。信士全從進得所剪髮。朝夕供禮。舍利纍纍如貫珠。天下識與不識。皆讚歎曰。高峰古佛。
安隱忍曰。金剛王劍。佛祖不留。至虎邱應庵十有二傳。如器注器。當時有與臨濟先後出世者。如石霜多枯木。眾以勝妙境界作究
【現代漢語翻譯】 現代漢語譯本： 『個甚麼』（這是什麼）。用拄杖[○@│]（禪杖）。見聞就此停止。只是在六根（眼、耳、鼻、舌、身、意）未形成之前，聲色未顯現之際，未聞之聞，未見之見，正在這個時候，究竟用什麼來驗證？用拄杖[○@│]。我如今為你們保證這件事，終究不會虛假。用拄杖[○@□]。三十年後，切記不要胡亂傳播訊息。靠著拄杖下座。冬季十一月，大覺寺的祖雍，師子院的院主明初前來拜見。祖師最終將後事託付給他。十二月一日黎明，向眾人告別說：『西峰（高峰原妙禪師）三十年，胡亂談論般若（智慧），罪過彌天。最後有一句話，不敢連累普通人，自己領走了。』大眾還有知道落腳之處的嗎？良久說道：『毫釐有差，天地懸隔。』又說偈語道：『來不入死關，去不出死關，鐵蛇鉆入海，撞倒須彌山。』說完安然而寂。開啟龕（存放遺體的石室）七日，端正如同活著。塔全身於死關。祖師為人極其慈祥勤懇，教誨人善用和藹的語言，有時接著哭泣。等到在室內執行祖師的命令，鞭策龍象（比喻傑出的人才），盡情地勘驗覈實，一絲一毫也不寬貸。曾經告誡學人，現在的人只憑一知半解，不能完全領悟，參禪的人一被詰問，茫然不知邪正。句來句去，如同手搏的孩童，大概是因為得到的地方粗疏莽撞的緣故。必須徹底領悟，親自見到親自驗證，明白差別智（辨別事物差別的智慧），才能理解勘驗辨別殺活（禪宗用語，指辨別是非、生死）。他的機鋒用語險峻，不可捉摸如此。尤其注重細微的德行，崇尚戒律，雖然建立了兩座寺廟，眼睛卻未曾看過。信徒完全聽從並得到所剪的頭髮，早晚供奉禮拜，舍利纍纍如同串珠。天下認識與不認識的人，都讚歎說：『高峰是古佛。』 安隱忍說：『金剛王劍（比喻銳利的智慧），佛祖也不保留。』到虎邱應庵（應庵曇華禪師）已經傳了十二代，如同器物傾注到器物中。當時有與臨濟（臨濟義玄禪師）先後出世的人，如同石霜（石霜楚圓禪師）多枯木，眾人把勝妙的境界當作究竟。
【English Translation】 English version: 『What is it?』 Using the staff ○@│. Seeing and hearing should stop here. It's just before the six senses (eyes, ears, nose, tongue, body, mind) are formed, when sound and color have not yet manifested, the unheard hearing, the unseen seeing, right at this moment, what do you use to verify it? Using the staff [○@│]. I now guarantee this matter for you, and it will not be false in the end. Using the staff [○@□]. Thirty years later, remember not to spread the message recklessly. Relying on the staff, he stepped down from the seat. In the eleventh month of winter, Zu Yong of Dajue Temple and Mingchu, the abbot of Shizi Monastery, came to visit. The Patriarch finally entrusted the affairs after his death to him. On the first day of December at dawn, he bid farewell to the crowd, saying: 『For thirty years, Xifeng (Zen Master Gaofeng Yuanmiao) has been recklessly discussing Prajna (wisdom), and the sins are overwhelming. In the end, there is a sentence that I dare not implicate ordinary people, so I will take it away myself.』 Does the assembly still know where it ends up? After a long while, he said: 『A difference of a hair's breadth, and heaven and earth are separated.』 He also said in a verse: 『Coming does not enter the gate of death, going does not leave the gate of death, an iron snake drills into the sea, knocking down Mount Sumeru.』 After speaking, he passed away peacefully. Opening the coffin (stone chamber for storing the body) after seven days, he was upright as if alive. The whole body was placed in a pagoda at the gate of death. The Patriarch was extremely kind and diligent, teaching people with kind and gentle words, sometimes followed by weeping. When it came to executing the Patriarch's orders in the room, he spurred on the dragons and elephants (metaphor for outstanding talents), thoroughly examining and verifying, without forgiving a single bit. He once warned students that people today only rely on a smattering of knowledge and cannot fully understand. When a Chan practitioner is questioned, they are at a loss and cannot distinguish between right and wrong. Sentences come and go, like children wrestling, probably because the place of attainment is rough and reckless. One must have a thorough understanding, personally see and personally verify, understand the wisdom of differentiation (wisdom to distinguish the differences between things), in order to understand the examination and discernment of killing and life (Chan terminology, referring to distinguishing right from wrong, life and death). His use of language is dangerous and unpredictable. He especially emphasized subtle virtues and revered the precepts. Although he founded two temples, his eyes had never seen them. Believers completely listened to and received the hair that was cut, offering worship morning and evening, and the relics were numerous like strings of pearls. People all over the world, whether they knew him or not, praised him, saying: 『Gaofeng is an ancient Buddha.』 An Yinren said: 『The Vajra King Sword (metaphor for sharp wisdom), even the Buddha does not keep it.』 It has been passed down to Huqiu Ying'an (Zen Master Ying'an Tanhua) for twelve generations, like pouring from one vessel into another. At that time, there were people who appeared before and after Linji (Zen Master Linji Yixuan), like Shishuang (Zen Master Shishuang Chuyuan) with many dead trees, and the crowd regarded the wonderful realm as the ultimate.
竟。至首座化去不會宗旨。微九峰孰能反正之。厥後流為默照邪禪。而真凈五祖妙喜諸老宿。痛斥其非。迨勝朝此病熾作。雖沒量大漢。不免從狐鼠蹊徑中來。賴是二老生鐵鑄成。終得正悟。雖悟后痛訴昔時之謬。往路之非。而學者耽著恬寂。卒不能捨。甚哉邪法入人之深也。繇是國初至今。多坐不語禪。南北甚行牢不可破。天童三峰相併而出。十餘年中。摟盡黑。暗魔軍窠臼。然而狂打潑罵。記名泥跡之弊。不旋踵而生。末世說法。其難如此。要當扇以淳風。感以至誠。驗以宗旨。擇以人類。復還馬祖百丈臨濟興化以來之元氣根本。全機大用。非徒囂囂然口舌爭也。若夫雪巖父子。拈提濟上綱領。下刀發藥。去古人實有間。設使施之今日。獨不可以稱良劑乎。故曰。道歲也。聖人時也。
祥符蔭曰。弘教集載元世祖實錄百餘篇。字字句句。以宏法為己任。蓋菩薩住初地。作大功德主。以法化眾生者也。其時綠綈丹詔。絡繹雲林。金剎香幢。輝煌道路。而祖一關壁立於千仞雲霄之上。真風遍界。攀仰無從。此所以能支滹沱欲倒之瀾。續少林面壁之旨。迄今三百年來。衰靡之極。猶有一線真機。存而未艾者。不可謂非祖持之之力也。
宗統編年卷之二十六 卍新續藏第 86 冊 No. 1600 宗統
【現代漢語翻譯】 現代漢語譯本 最終，（有人）直到首座圓寂都未能領會（佛法）的宗旨，幸虧有九峰禪師，才能夠撥亂反正。此後，（這種禪法）流變為默照邪禪。而真凈禪師、五祖法演禪師、妙喜宗杲禪師等老禪宿，都嚴厲斥責它的錯誤。到了勝朝（南宋）（1127年-1279年），這種弊病更加猖獗。即使是再有能力的人，也難免從狐貍、老鼠的小路中走出來。幸虧有天童正覺禪師和高峰原妙禪師這兩位老禪師，如生鐵鑄成一般堅定，最終得以正確領悟。雖然悟道后他們痛斥昔日的謬誤，過去的道路的錯誤，但是學者們沉溺於恬淡寂靜，最終不能捨棄。邪法深入人心之深，真是可怕啊！因此，元朝（1271年-1368年）初年至今，很多人都只是靜坐不語，這種禪法在南北方都非常盛行，牢不可破。天童正覺禪師和高峰原妙禪師相繼出現，在十餘年中，徹底掃除了黑暗魔軍的巢穴。然而，狂打潑罵、記名泥跡的弊病，很快又產生了。末世說法，就是如此艱難。應當用淳厚的風氣來引導，用至誠的心來感化，用正確的宗旨來檢驗，用合適的人才來選擇，恢復馬祖道一禪師、百丈懷海禪師、臨濟義玄禪師、興化存獎禪師以來的元氣根本，發揮全部的機用，而不是徒然地在口舌上爭辯。至於雪巖祖欽禪師父子，提倡臨濟宗的綱領，下刀發藥，與古人確實有差距。假設把他們的做法放在今天，難道不可以稱之為良藥嗎？所以說，（關鍵在於）道是否適合時代，聖人是否應時而生。
祥符蔭說：『《弘教集》記載了元世祖（忽必烈）（1271年-1294年）實錄一百多篇，字字句句，都以弘揚佛法為己任。這就像菩薩住在初地，作為大功德主，用法來教化眾生一樣。』當時，綠色的縑帛詔書，絡繹不絕地來到雲林寺，金色的佛剎香幢，輝煌地照亮了道路。而祖一禪師像關隘一樣壁立於千仞雲霄之上，真正的禪風遍佈各地，人們攀登仰望都無從下手。這就是他能夠支撐起滹沱河將要倒塌的波瀾，延續少林寺達摩面壁的宗旨的原因。直到今天三百年以來，（禪宗）衰敗到了極點，仍然有一線真正的禪機，存在而沒有消失，不能說不是祖一禪師堅持的力量啊！
《宗統編年》卷二十六 《卍新續藏》第86冊 No. 1600 《宗統》
【English Translation】 English version In the end, some failed to grasp the essence (of Dharma) until the death of the chief monk. Fortunately, there was Master Jiufeng who was able to correct the course. Thereafter, it degenerated into silent illumination (默照) deviant Chan. Masters like Zhenjing, Wuzu Fayan (五祖法演, Five Ancestor Fayan), and Miaoxi Zonggao (妙喜宗杲, Miaoxi Zonggao) vehemently denounced its errors. By the Sheng Dynasty (Southern Song) (1127-1279), this malady had become rampant. Even the most capable individuals could not avoid straying into the narrow paths of foxes and rats. Fortunately, there were the two old masters, Tiantong Zhengjue (天童正覺, Tiantong Zhengjue) and Gaofeng Yuanmiao (高峰原妙, Gaofeng Yuanmiao), as steadfast as cast iron, who ultimately attained correct enlightenment. Although after enlightenment they vehemently denounced the errors of the past and the wrong paths taken, scholars remained immersed in tranquility and stillness, ultimately unable to abandon it. How dreadful is the depth to which deviant Dharma can penetrate people's minds! Therefore, from the early Yuan Dynasty (1271-1368) to the present, many simply sit in silent meditation. This practice is extremely prevalent in both the North and the South, and it is unbreakable. Tiantong Zhengjue and Gaofeng Yuanmiao emerged one after the other, and within a decade or so, they completely eradicated the lairs of the dark demonic armies. However, the abuses of wild beatings and scoldings, and the attachment to names and traces, quickly arose again. Teaching the Dharma in the degenerate age is so difficult. One should guide with pure customs, move with utmost sincerity, verify with correct principles, and select with appropriate individuals, restoring the original vitality and foundation since Master Mazu Daoyi (馬祖道一, Mazu Daoyi), Baizhang Huaihai (百丈懷海, Baizhang Huaihai), Linji Yixuan (臨濟義玄, Linji Yixuan), and Xinghua Cunjiang (興化存獎, Xinghua Cunjiang), and fully utilizing the great function of the whole mechanism, rather than merely engaging in noisy verbal disputes. As for the father and son of Xueyan Zuqin (雪巖祖欽, Xueyan Zuqin), advocating the principles of the Linji school, administering medicine with knives, there is indeed a gap compared to the ancients. If their methods were applied today, could they not be considered a good remedy? Therefore, it is said that (the key lies in) whether the Dao is suitable for the times, and whether the sage is born in response to the times.
Xiangfu Yin said: 'The Hongjiao Ji records over a hundred chapters of the veritable records of Emperor Shizu of Yuan (Kublai Khan) (1271-1294), every word and sentence taking the propagation of the Dharma as its own responsibility. This is like a Bodhisattva dwelling in the first ground, acting as a great benefactor, using the Dharma to teach sentient beings.' At that time, green silk edicts arrived at Yunlin Temple in an endless stream, and golden Buddhist temples and fragrant banners brilliantly illuminated the roads. Master Zuyi (祖一, Zuyi) stood like a barrier on the cliffs of the high clouds, the true Chan wind pervading the world, making it impossible for people to climb and look up to him. This is why he was able to support the collapsing waves of the Hutuo River and continue the purpose of Bodhidharma's wall-gazing at Shaolin Temple. Even after three hundred years of extreme decline, there is still a line of true Chan mechanism that exists and has not disappeared, which cannot be said to be not due to the strength of Master Zuyi's persistence!
Chronicles of the Lineage, Volume 26 Supplement to the Wan (卍) New Collection, Volume 86, No. 1600, Chronicles of the Lineage
編年
宗統編年卷之二十七
臨濟第十九世祖
諱明本。嗣高峰。
成宗丙申元貞五年。
臨濟第十九世中峰祖嗣宗統(二十八年)。
學者輻湊歸之。如水就下。而祖深自韜晦。一時宰相公卿。上及天子。每虛徑山靈隱諸大剎赍幣迎祖。卒不可致。示眾曰。今之參禪不靈驗者。第一無古人真實志氣。第二不把生死無常當做一件大事第三𢬵舍積劫以來積習不下。又不具久遠不退轉身心。畢竟病在於何。其實不識生死根本故也。夫根本者。性真圓明。本無生滅去來之相。良由不覺。瞥起妄心。迷失本源。虛受輪轉。以故迷之則生死始。悟之則輪迴息。當知山河大地。明暗色空。五陰四大。動不動法。皆是生死根本。若不曾向真實法中。脫然超悟。更于悟外。別立生涯。不存窠臼。豈堪向生死岸畔劄腳。或纖毫不盡。未免復為勝妙境緣惑。在那邊起諸異想。雖曰曉了。其實未然。惟痛以生死大事為己重任者。死盡偷心。方堪湊泊。直下儻存毫髮許善惡取捨。愛憎斷續之見。則枝葉生矣。可不慎乎。
禪師晦機元熙出世百丈。
熙豫章唐氏。世業儒。兄元齡登進士第。熙年十九。志不可奪。從西山明祝髮。將遊方。其母憐之。具白金為裝。熙謂財足喪志。善辭謝母。不
【現代漢語翻譯】 現代漢語譯本 編年
宗統編年卷之二十七
臨濟第十九世祖
諱明本（明本）。嗣高峰（高峰）。
成宗丙申元貞五年（公元1299年）。
臨濟第十九世中峰祖嗣宗統(二十八年)。
學者像車輻一樣聚集歸向他，如同水往低處流。而祖師深深地韜光養晦。當時宰相公卿，上至天子，每次都空出徑山、靈隱等大寺，帶著財物迎接祖師，最終都不能成功。祖師向大眾開示說：『現在參禪不靈驗的人，第一是沒有古人真實的志氣；第二是不把生死無常當作一件大事；第三是捨棄不了積劫以來的積習。又不具備長久不退轉的身心。究竟病在哪裡呢？其實是不認識生死的根本緣故啊。所謂根本，就是自性真如圓滿光明，本來沒有生滅去來的相狀。只因爲不覺悟，忽然生起妄心，迷失了本源，虛妄地承受輪迴。因此，迷惑了就有了生死，覺悟了輪迴就止息。應當知道山河大地，明暗色空，五陰四大，動與不動的法，都是生死的根本。如果不曾在真實法中，脫然超悟，更在悟之外，另立生涯，不存成規舊習，怎麼能向生死岸邊紮腳呢？或者稍微有一點點不徹底，難免又被勝妙的境緣迷惑，在那邊生起各種不同的想法。雖然說曉得了，其實還沒有。只有痛切地以生死大事作為自己重任的人，死盡偷心，才能湊近停泊。當下如果還存有絲毫善惡取捨，愛憎斷續的見解，那麼枝葉就生出來了。能不謹慎嗎？』
禪師晦機元熙（晦機元熙）出世百丈（百丈）。
元熙（元熙）是豫章唐氏人，世代以儒學為業。他的哥哥元齡（元齡）考中了進士。元熙十九歲時，志向堅定不可動搖，跟隨西山明（西山明）剃度出家。將要遊方參學，他的母親憐惜他，準備了白金作為路費。元熙認為錢財多了會喪失志向，婉言謝絕了母親，不
【English Translation】 English version Chronicle
Chronicle of the Zongtong Lineage, Volume 27
The 19th Generation Ancestor of the Linji School
Named Mingben (明本), a successor of Gaofeng (高峰).
In the 5th year of Yuanzhen during the reign of Emperor Chengzong, Bing Shen year (1299 AD).
The 19th Generation of Linji, Ancestor Zhongfeng, succeeded to the Zongtong lineage (28th year).
Scholars gathered and returned to him like spokes converging on a wheel, like water flowing downwards. But the Ancestor deeply concealed his talents and virtues. At that time, prime ministers and high officials, up to the Emperor, would empty large monasteries such as Jingshan and Lingyin, bringing wealth to welcome the Ancestor, but ultimately they could not succeed. The Ancestor instructed the assembly, saying: 'Those who practice Chan meditation today and do not find it effective, firstly, lack the genuine ambition of the ancients; secondly, they do not regard the impermanence of life and death as a major matter; thirdly, they cannot relinquish the accumulated habits from countless kalpas. Furthermore, they do not possess a steadfast and unwavering mind and body. Where does the problem ultimately lie? In reality, it is because they do not recognize the root of life and death. The root is the true nature, perfectly enlightened, originally without the characteristics of arising, ceasing, going, or coming. It is due to non-awakening that a false mind suddenly arises, losing the original source, and vainly enduring transmigration. Therefore, delusion leads to the beginning of life and death, and awakening leads to the cessation of reincarnation. It should be known that mountains, rivers, the great earth, light and darkness, form and emptiness, the five aggregates, the four great elements, and the laws of movement and non-movement are all the root of life and death. If one has not transcended and awakened in the realm of true Dharma, and instead establishes a separate life outside of enlightenment, clinging to conventional habits, how can one establish a foothold on the shore of life and death? Or if there is even a slight incompleteness, one will inevitably be deluded again by attractive circumstances, giving rise to various different thoughts. Although one may say they understand, in reality they do not. Only those who keenly regard the great matter of life and death as their own heavy responsibility, and completely extinguish the thieving mind, can approach and moor. If there remains even a trace of discriminating between good and evil, or views of love, hate, continuity, or discontinuity, then branches and leaves will grow. How can one not be cautious?'
Chan Master Huiji Yuanxi (晦機元熙) emerged into the world at Baizhang (百丈).
Yuanxi (元熙) was a Tang (唐) of Yuzhang (豫章), whose family had been engaged in Confucianism for generations. His elder brother Yuanling (元齡) passed the imperial examination. When Yuanxi (元熙) was nineteen years old, his will was firm and could not be shaken. He followed Xishan Ming (西山明) to have his head shaved and become a monk. When he was about to travel and study, his mother pitied him and prepared white gold as travel expenses. Yuanxi (元熙) believed that too much money would lead to the loss of ambition, and politely declined his mother, not
持一錢以行。至吳。名宿皆欲出己座下。不顧也。聞物初觀闡化玉幾。往謁之。觀與語。大驚異之。朝夕咨叩。盡發具秘。遂嗣法。至元中。有旨取育王舍利塔進人供養。使者詣熙求記述舍利始末。因招與俱。熙辭曰。我有老母。兵后存亡不可知。遂歸江西。則元齡先以臨江通判從文丞相起兵死。獨母在堂。熙奉之以孝聞。隱居里之灊山。元貞二年出世應百丈之請。居十二載而法席振興。
丁酉大德元年。
戊戌二年。
己亥三年。
祖居吳閶棲云庵。
祖晦跡三吳廬阜。是冬憩吳閶西麓。見松檜蔚然成林。問名于居人。則曰。此雁蕩也。祖喜曰。永嘉有雁蕩山。乃應真諾矩羅示見之所。名與之同。其般若之當興耶。遂縛草菴三間以居。扁曰棲云。問道者聯翩而至。
庚子四年。
祖結草菴平江名曰幻住。
祖曰。大覺世尊棄王位。臥深雪。夜睹明星。與無邊有情。同時涉入如幻三昧。嗟乎。眾生迨今沉酣情妄而不自知。我曹出家。雖依此如幻三昧而住。亦有未悟者。於是所至結庵。一名幻住。
雲南玄鑒來參。
鑒素聞教觀。每曰。吾聞大唐有禪宗。使審是耶。吾將從其學。未當。將易其宗旨。俾趨教觀。繇是與其徒來謁祖。言下忽大悟。後方圖歸
倡道。而歿于中吳。鑒之徒畫祖像歸。四眾迎像入城。異光從像燭天。萬目仰觀。翹勤傾信。自是興立禪宗。奉祖為第一祖。
禪師行端出世湖州資福旋主天竺。
端嗣藏叟珍。住資福。學徒奔湊。名聞京國。特旨賜慧文正辯禪師。中書平章事張閭公任行宣政使。首學端主中天竺。開堂之日。公率僚屬親臨座下。
辛丑五年。
壬寅六年。
元長禮祖求示法要。
長字無明。一號千巖。蕭山董氏子。七歲。諸書經目輒成誦。出入蹈矩循矱。有若成人。其父喜曰。是子當以文行亢吾宗乎。年十七。從諸父曇芳游。涉獵九流百氏之言。已而曰。此非出世法也。剃髮受具。走武林習律。會行丞相府飯僧。長隨眾入。時祖亦在座。遙見謂曰。汝日用何如。曰惟唸佛耳。曰佛今何在。長方擬對。祖厲聲叱之。長遂胡跪作禮。求示法要。祖授以狗子無佛性話。
相宗法師五臺山祐國寺真覺文才寂。
才少孤盡孝。慧悟生知。于書無不精究。尤邃理學。善吟詠。平居敦樸。若無所知。或對客討論。如河漢莫窺其涯涘。遍游講席。得賢首之學。嘗曰。學貴宗通。言必會意。以意逆志。則得之矣。語言文字。糟粕耳。豈能開人之慧目乎。初隱成紀。築室樹松。號松堂。將終焉。世祖降
【現代漢語翻譯】 現代漢語譯本： 他提倡禪宗，最終在中吳（地名）去世。鑒的弟子們畫了祖師的畫像帶回來，四眾弟子迎接畫像進入城中。奇異的光芒從畫像中發出，照亮天空，無數人仰頭觀看，虔誠地傾心信仰。從此開始興盛禪宗，尊奉祖師為第一祖。
禪師行端在湖州資福寺出世，之後主持天竺寺。
端繼承了藏叟珍的衣缽，住在資福寺，前來學習的僧人很多，名聲傳遍京城。皇帝特旨賜予『慧文正辯禪師』的稱號。中書平章事張閭公擔任行宣政使，首先向端學習，並主持中天竺寺。開堂之日，張閭公率領僚屬親自到座下聽講。
辛丑年（1121年）五年。
壬寅年（1122年）六年。
元長向祖師禮拜，請求開示佛法要義。
元長，字無明，別號千巖，是蕭山董氏的兒子。七歲時，讀過的書都能背誦，一舉一動都符合規矩，像個成年人一樣。他的父親高興地說：『這個孩子將來一定能以文章和德行光耀我的家族。』十七歲時，跟隨叔父曇芳遊學，廣泛涉獵儒家、道家等各家學說。之後他說：『這些不是出世之法。』於是剃髮受戒，到武林學習戒律。恰逢行丞相府齋僧，元長跟隨眾人進入。當時祖師也在座，遠遠地看見元長，就問他說：『你每天用功如何？』元長回答說：『只是唸佛而已。』祖師問：『佛現在在哪裡？』元長正要回答，祖師厲聲呵斥他。元長於是跪下作禮，請求開示佛法要義。祖師就用『狗子無佛性』的話來開導他。
相宗法師五臺山祐國寺真覺文才圓寂。
文才年少時就成了孤兒，盡心孝道，天生聰慧。對於書籍沒有不精通的，尤其精通理學，擅長吟詩作賦。平時為人敦厚樸實，好像什麼都不知道一樣。但如果和客人討論問題，就像面對深不可測的銀河一樣。他廣泛遊歷各處講席，得到了賢首宗的學問。他曾經說過：『學習貴在融會貫通，言語必須符合心意。用自己的心意去揣摩聖人的心志，就能領悟了。語言文字，只是糟粕而已，怎麼能開啟人的智慧之眼呢？』最初隱居在成紀，建造房屋，種植松樹，取名松堂，打算在那裡終老。世祖降臨
【English Translation】 English version: He advocated Chan Buddhism and eventually passed away in Zhongwu (place name). Jian's disciples painted a portrait of the Patriarch and brought it back. The fourfold assembly welcomed the portrait into the city. Extraordinary light emanated from the portrait, illuminating the sky. Countless people looked up in admiration, sincerely devoting their faith. From then on, Chan Buddhism flourished, and the Patriarch was revered as the First Patriarch.
Chan Master Xingduan emerged from the Sufukuji Temple in Huzhou and later presided over the Tianzhu Temple.
Duan inherited the mantle of Zangsou Zhen and resided at Zifuku Temple. Many monks flocked to study with him, and his reputation spread throughout the capital. The emperor specially bestowed upon him the title 'Zen Master Huiwen Zhengbian'. Zhang Lugong, the Zhongshu Pingzhangshi (Chancellor of the Secretariat), served as the Xing Xuanzhengshi (Administrator of the Xuanzheng Department) and first studied with Duan, presiding over the Zhongtianzhu Temple. On the day of the opening ceremony, Zhang Lugong led his colleagues to personally attend the lecture.
The fifth year of Xinchou (1121 AD).
The sixth year of Renyin (1122 AD).
Yuan Chang prostrated himself before the Patriarch, seeking instruction on the essential principles of the Dharma.
Yuan Chang, styled Wuming, also known as Qianyan, was the son of the Dong family of Xiaoshan. At the age of seven, he could recite any book he had read, and his every action conformed to the rules, like an adult. His father rejoiced and said, 'This child will surely glorify my family with his writings and virtues.' At the age of seventeen, he followed his uncle Tanfang on his studies, extensively studying the doctrines of Confucianism, Taoism, and other schools of thought. Later, he said, 'These are not the methods of transcending the world.' So he shaved his head and received the precepts, going to Wulin to study the Vinaya (rules of discipline). It happened that the Prime Minister's office was holding a monastic meal, and Yuan Chang followed the crowd in. At that time, the Patriarch was also present, and seeing Yuan Chang from afar, he asked, 'How is your daily practice?' Yuan Chang replied, 'I only recite the Buddha's name.' The Patriarch asked, 'Where is the Buddha now?' As Yuan Chang was about to answer, the Patriarch sternly rebuked him. Yuan Chang then knelt down and prostrated himself, asking for instruction on the essential principles of the Dharma. The Patriarch then used the saying 'A dog has no Buddha-nature' to enlighten him.
The Faxiang (Yogācāra) master, Zhenjue Wencai of Youguo Temple on Mount Wutai, passed away.
Wencai became an orphan at a young age and devoted himself to filial piety, possessing innate intelligence. There was no book he was not proficient in, especially excelling in Neo-Confucianism, and he was skilled at composing poetry. In ordinary times, he was honest and simple, as if he knew nothing. But if he discussed issues with guests, it was like facing the unfathomable Milky Way. He widely traveled to various lecture halls, acquiring the knowledge of the Xianshou (Huayan) school. He once said, 'Learning is valued in thorough understanding, and words must conform to the mind. Use your own mind to fathom the intentions of the sages, and you will understand. Language and writing are merely dross; how can they open people's eyes of wisdom?' Initially, he lived in seclusion in Chengji, building a house and planting pine trees, naming it Songtang (Pine Hall), intending to spend his remaining years there. Emperor Shizu descended
旨主洛陽白馬寺。成宗建祐國寺。詔為開山第一世。鑄金印署真覺國師。帝師親赍旨起之。辭不受。不得已而行。大弘清涼之道。至老無怠。九月朔說法辭眾端坐而寂阇維舍利數百粒。塔于東臺之麓。
癸卯七年。
時蔚生(是為萬峰)。
八月二十九日生於樂清金氏。
甲辰八年。
乙巳九年。
悅堂訚遷靈隱。
丙午十年。
丁未十一年。
武宗。
武宗戊申至大元年。
百丈熙遷凈慈。
入寺之日。行中書省行宣政院官屬。俯伏迎請發揚宗旨。四方英衲一時輻湊。
己酉二年。
庚戌三年。
辛亥四年。
革罷僧道衙門。
祥符蔭曰。沙門封官爵。自秦魏始。梁唐繼之。宋世不廢。然但加銜食祿。未錫印信。設衙門也。至元世祖。設立宣政院僧錄綱正。錫以印信。行移各路。主掌教門。雖屬崇敬護持之意。然而冒濫之流。奔競倥傯。污羞不避。忘出世之謂何。復膠盆之刺腦。是何異織女七襄。牽牛負軛者乎。武宗罷僧道衙門。可謂知其所貴。得崇護法門之大體也。
仁宗。
仁宗壬子皇慶元年。
天竺端遷靈隱。
禪師凈慈下溫州江心一山了萬寂。
萬幼業儒有聲
【現代漢語翻譯】 現代漢語譯本 （真覺國師）奉旨主持洛陽白馬寺，（成宗）于建祐國寺下詔，請（真覺國師）擔任開山第一代住持。朝廷鑄造金印，授予『真覺國師』稱號。（元）帝親自帶著聖旨去請他，（真覺國師）推辭不接受，不得已才前往。他大力弘揚清涼宗的教義，直到年老都沒有懈怠。九月初一，說法完畢後向眾人告別，端坐而逝。火化后得到舍利子數百粒，建塔于東臺山腳下。
癸卯七年（具體年份待考）。
此時蔚生（即後來的萬峰）出生。
八月二十九日出生於樂清金氏。
甲辰八年（具體年份待考）。
乙巳九年（具體年份待考）。
悅堂訚遷往靈隱寺。
丙午十年（具體年份待考）。
丁未十一年（具體年份待考）。
（元）武宗。
（元武宗）戊申至大元年（1308年）。
百丈熙遷往凈慈寺。
入寺當天，行中書省和行宣政院的官員們，都俯身迎接，請他闡揚佛法宗旨。四方的優秀僧人都一時聚集而來。
己酉二年（具體年份待考）。
庚戌三年（具體年份待考）。
辛亥四年（具體年份待考）。
革除僧道衙門。
祥符蔭說：『沙門被封官爵，從秦魏時期開始，梁唐時期繼續沿用，宋代也沒有廢除。然而只是加官銜享受俸祿，沒有授予印信，設立衙門。到了元世祖（忽必烈）時期，設立宣政院，設定僧錄和綱正，授予印信，行文移交給各路，主管佛教事務。雖然是出於崇敬和護持的心意，然而那些冒充濫竽充數的人，奔走鉆營，不顧廉恥，忘記了出世修行的意義。這就像是重新粘合了破裂的盆子，又在頭上刺字一樣，這和織女星一年移動七次，牽牛星揹負軛具又有什麼區別呢？元武宗革除僧道衙門，可以說是知道什麼是重要的，抓住了崇尚和護持佛法的大方向。』
（元）仁宗。
（元仁宗）壬子皇慶元年（1312年）。
天竺端遷往靈隱寺。
禪師（某人）從凈慈寺下到溫州江心的一座山，名叫萬寂。
萬（某人）幼年學習儒學，頗有名聲。
【English Translation】 English version （Zhenjue Guoshi 真覺國師, True Enlightenment National Teacher） was ordered to preside over Baima Temple (白馬寺, White Horse Temple) in Luoyang. Emperor Chengzong (成宗) issued an edict at Jianyou Temple (建祐國寺) to invite （Zhenjue Guoshi 真覺國師） to be the first abbot. The court cast a golden seal and bestowed the title 'Zhenjue Guoshi'. The （Yuan 元）Emperor personally brought the imperial decree to invite him, but （Zhenjue Guoshi 真覺國師） declined. He had no choice but to go. He vigorously promoted the teachings of the Qingliang School (清涼宗), and never slacked even in his old age. On the first day of the ninth month, after finishing his sermon, he bid farewell to the crowd and passed away in a seated posture. Hundreds of sarira relics were obtained after cremation, and a pagoda was built at the foot of Dongtai Mountain.
The 7th year of Guimao (癸卯) (year to be determined).
At this time, Weisheng (蔚生) (later known as Wanfeng 萬峰) was born.
Born on the 29th day of the eighth month in the Jin (金) family of Yueqing (樂清).
The 8th year of Jiachen (甲辰) (year to be determined).
The 9th year of Yisi (乙巳) (year to be determined).
Yuetang Yin (悅堂訚) moved to Lingyin Temple (靈隱寺).
The 10th year of Bingwu (丙午) (year to be determined).
The 11th year of Dingwei (丁未) (year to be determined).
Emperor Wuzong (武宗) of （Yuan 元）Dynasty.
The 1st year of Zhida (至大) of Emperor Wuzong (武宗) in the year of Wushen (戊申) (1308 AD).
Baizhang Xi (百丈熙) moved to Jingci Temple (凈慈寺).
On the day of entering the temple, officials from the Central Secretariat (行中書省) and the Xuanzheng Yuan (行宣政院) prostrated themselves to welcome him and requested him to expound the tenets of Buddhism. Outstanding monks from all directions gathered at once.
The 2nd year of Jiyou (己酉) (year to be determined).
The 3rd year of Gengxu (庚戌) (year to be determined).
The 4th year of Xinhai (辛亥) (year to be determined).
The Monastic and Taoist Affairs Office was abolished.
Xiangfu Yin (祥符蔭) said: 'The practice of bestowing official titles and ranks upon monks began in the Qin (秦) and Wei (魏) periods, and continued in the Liang (梁) and Tang (唐) dynasties. It was not abolished in the Song (宋) dynasty. However, they were only given honorary titles and stipends, without being granted seals or establishing offices. During the reign of Emperor Shizu (忽必烈) of the Yuan (元) dynasty, the Xuanzheng Yuan (宣政院) was established, with monks appointed as Senglu (僧錄) and Gangzheng (綱正), and granted seals to issue orders to various regions, overseeing Buddhist affairs. Although this was intended to show respect and support, those who were unqualified and opportunistic rushed to compete for these positions, disregarding shame and forgetting the meaning of renouncing the world. This is like re-gluing a broken pot and tattooing the head again. What difference is there between the Weaver Girl moving seven times a year and the Oxherd bearing the yoke?' Emperor Wuzong's abolition of the Monastic and Taoist Affairs Office can be said to have understood what was important and grasped the overall direction of respecting and protecting the Dharma.
Emperor Renzong (仁宗) of （Yuan 元）Dynasty.
The 1st year of Huangqing (皇慶) of Emperor Renzong (仁宗) in the year of Renzi (壬子) (1312 AD).
Tianzhuduan (天竺端) moved to Lingyin Temple (靈隱寺).
The Chan Master (someone) went from Jingci Temple (凈慈寺) to a mountain called Wanji (萬寂) in Jiangxin (江心), Wenzhou (溫州).
Wan (someone) studied Confucianism in his youth and was quite famous.
。出世謁偃溪聞。荊叟玨。簡翁敬。皆機契。東叟穎領南屏。延掌記。嗣其法。開法天臺寒巖。遷紫籜。疏山。江淮總統會諸山于靈隱。以廬山開先迎居之。升江心。少不適意。輒棄去。徒眾追留之不可。十一月更衣坐逝。舍利五色如菽。目睛頂齒不壞。時新豫章烏遮塔。行省令以銀匣貯之。同佛舍利置塔中。
癸丑二年。
元長徹悟祖付以法印。
長自祖開示后。縛茅靈隱山中。隨順世緣。殆將十載。一旦忽喟然曰。生平氣志。充塞乾坤。乃今作甕里醯雞耶。跏趺危坐。脅不沾席者三年。因往望亭聞鵲聲有省。亟見祖具陳悟因。祖復斥之。長憤然來歸。夜將寂。忽鼠翻食貓之器。墮地有聲。恍然開悟。覺身躍起數丈。如蟬蛻污濁之中。浮游玄間。上天下地。一時清朗。披衣待旦。復往質于祖。祖問曰。趙州何故云無。曰鼠食貓飯。曰未也。曰飯器破矣。曰破后云何。曰筑碎方甕。祖乃微笑。囑曰。汝宜善自護持。棲遁巖穴。時節若至。其理自彰。長遂隱居天龍之東庵。
祖與大覺長老泰定書。
眾請祖住大覺。祖力辭。舉參定應命。定嘗印證於一山萬。后復參祖。乃拈香欲嗣祖。祖以書卻之曰。古人於法嗣嫡傳。所以深明宗系者。大法源委不可誣也。世漓俗薄。奉金請拂。以院易嗣
者有之。某嘗痛心於此。夫大覺雖先師開山。然十方叢林。盡有尊宿。舍彼不取。而必欲某尸之。何識量之不廣也。某非畏住持。實畏嗣席于開山也。故退避力辭。而舉足下。以足下自師一山禪師。豈可狥世俗而易其所師哉。或欲狥俗易嗣。則某斷然不敢與足下一日相聚也。
甲寅延祐元年。
詔祖不起賜金襕袈裟號佛慈圓照廣慧禪師。
凈慈熙遷徑山未幾返仰山。
法師別峰大同出世蕭山凈土寺。
同字一云。號別峰。上虞王氏子。生時父見龐眉僧振錫而行。問僧來自何所。曰崑崙山。竟排闥而入。父急追之。寂然無有。暨聞兒啼聲。笑曰。兒豈向來浮屠也。得度受具。會春谷遇講經景德。同往依之。遇升寶林。召問謂曰。子學精且博矣。恐滯於心胸以成粗執。曷從事思惟修以刬滌之乎。同即出錢塘。參元熙。舊所記憶者一切棄絕。惟存孤明。耿耿自照。如是者閱六暑寒。俄參祖。同將久留。祖曰。賢首之宗。日遠而日微矣。子之器量足以張大之。毋久淹乎此也。為贊清涼像而遣之。出世蕭山凈土。
禪師薦嚴竺元妙道詔住黃巖鴻福。
道嗣育王珙。住慈源。遷崑山薦嚴。詔主鴻福。賜號定慧圓明。凈慈靈隱兩剎交請。俱不就。晚終紫籜。
法師秦州景福寺英辯
{ "translations": [ "現代漢語譯本：", "有這種情況。我曾經對此感到痛心。大覺寺雖然是先師開創的，但十方叢林（指各地的寺廟）中，到處都有德高望重的僧人。捨棄那些有德之士不用，卻一定要我來主持，這是什麼見識？我不是害怕擔任住持，而是實在害怕繼承開山祖師的位置。所以退避三舍，極力推辭，而推薦您。因為您師從一山禪師，怎麼能爲了迎合世俗而改變自己的老師呢？如果想要迎合世俗而改變繼承人，那我斷然不敢和您相處一天。", "", "甲寅延祐元年（1314年）。", "", "朝廷下詔讓祖禪師出山，並賜予金襕袈裟，賜號佛慈圓照廣慧禪師。", "", "凈慈寺的熙禪師離開徑山寺后不久，又返回仰山寺。", "", "法師別峰大同（法號別峰，名大同）出任蕭山凈土寺住持。", "", "大同，字一云，號別峰。是上虞王氏的兒子。出生時，他的父親看見一個龐眉僧人拄著錫杖走過。父親問僧人來自哪裡，僧人說來自崑崙山。說完就推門而入。父親急忙追趕，卻什麼也沒看見。等到聽到嬰兒的啼哭聲，笑著說：『這孩子莫非就是剛才的浮屠（指僧人）？』他出家受戒后，在春谷遇到景德講經，大同就跟隨他學習。後來景德升座寶林寺，召見大同，對他說：『你的學問既精深又廣博，恐怕會滯留在心胸中，形成粗淺的執著。何不從事思惟修（佛教修行方法），來剷除這些執著呢？』大同於是離開錢塘，參訪元熙禪師，將以前所記憶的東西全部拋棄，只留下孤明（指清凈的覺性），耿耿地自我照耀。這樣過了六年。後來參訪祖禪師，大同打算長久地留下來。祖禪師說：『賢首宗（華嚴宗）的學說，一天比一天衰微了。你的器量足以發揚光大它，不要在這裡久留了。』於是為清涼菩薩像題贊，然後送他離開。後來大同出任蕭山凈土寺住持。", "", "禪師薦嚴竺元妙道（法號元妙道）奉詔住持黃巖鴻福寺。", "", "元妙道禪師是育王寺珙禪師的法嗣，曾住持慈源寺，后遷往崑山薦嚴寺。奉詔住持鴻福寺，朝廷賜號定慧圓明。凈慈寺和靈隱寺都邀請他去住持，他都沒有答應。晚年逝世于紫籜。", "", "法師秦州景福寺的英辯（法號英辯）", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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寂。
辯傳法于柏林潭。住秦州景福。摧伏異見。樹正法幢。道行真純。如玉含璞。不加雕繪。人愛重之。雖悍卒武夫。亦能敬其為無佛世之佛也。世祖聞風。降旨旌異。六月無疾而寂。
祖示居士趙孟頫心要。
頫字子昂號松雪。宋宗室。年十二。即好寫金剛經。與僧語親若眷屬。每受祖書。必焚香望拜。提舉江浙儒學時。叩祖心要。祖為說防情復性之旨。后入翰林。遣問般若大意。祖有凈土偈一百八首。頫作一百八贊手書之。
祖復居士馮子振問道書。
振號海粟。訪道祖。祖復書曰。今古利達之士。靡不知三界是大夢宅。茍不曾一回親切警悟。則與此所知之心。俱落夢寐。故曰所知障也。惟閣下於吾道。信根未嘗不深。獨未見其于信處。能脫略所知否。世間浮光幻影。能幾何時。曏者鄙偈中有披衣終日坐茅堂之句。曾蒙閣下許踐之。今日所謂貧人索舊債也。祖宗風廣播。有識知歸。儒門理學一經指示。皆融通同異。洞徹淵源。時參祖者。有胡長孺字汲仲。天臺人。特立獨行。留心內典。著大同論曰。孟子沒一千四百年。而周子出。周子之傳。出於此固壽涯禪師。程子朱子皆得之周子。朱子后得張欽夫講究此道。方覺脫然。元來此事與禪學十分相似。學不知禪。禪不知學。互相排
【現代漢語翻譯】 現代漢語譯本 寂。（指僧人圓寂）
在柏林潭講述佛法，住在秦州景福寺。摧毀駁倒各種不同的見解，樹立正法的旗幟。他的德行真實純粹，就像美玉蘊含在璞石之中，不加雕琢，人們都喜愛敬重他。即使是兇悍的士兵，也能敬重他，認為他是沒有佛的時代里的佛。元世祖忽必烈（1271年-1294年）聽聞了他的名聲，下旨表彰他的與衆不同。六月里沒有疾病就圓寂了。
祖師開示居士趙孟頫（1254年-1322年）修心的要領。
趙孟頫，字子昂，號松雪，是宋朝的宗室。十二歲時，就喜歡書寫《金剛經》，與僧人的交往親密如同家人。每次收到祖師的書信，必定焚香遙拜。擔任提舉江浙儒學時，請教祖師修心的要領。祖師為他講述了防止情慾，恢復本性的宗旨。後來進入翰林院，派遣使者詢問般若（智慧）的大意。祖師有一百零八首關於凈土的偈頌，趙孟頫書寫了一百零八篇贊文並親手書寫。
祖師回覆居士馮子振（1257年-1348年）問道的書信。
馮子振，號海粟，拜訪祖師問道。祖師回覆書信說：『自古至今聰明能幹的人，沒有誰不知道三界（欲界、色界、無色界）是大夢的住所。如果不是曾經有一次親切地警醒覺悟，那麼就和這所知的心，一同落入夢境之中。所以說這是所知障啊。只有您，對於我的道，信根從來沒有不深厚的，只是沒有見到您在相信的地方，能夠擺脫所知。世間的浮光幻影，又能有多久呢？之前我的偈頌中有『披衣終日坐茅堂』的句子，曾經蒙您答應實踐它，今天我就是像貧窮的人索要過去的債務啊。』祖師的風範廣泛傳播，有見識的人都知道歸向。儒家的理學經過祖師的指示，都融會貫通，洞徹淵源。當時參拜祖師的人，有胡長孺，字汲仲，天臺人。他特立獨行，留心佛經，著有《大同論》說：『孟子去世一千四百年後，周敦頤（1017年-1073年）才出現。周敦頤的學說，來源於此固壽涯禪師。程顥（1032年-1085年）、程頤（1033年-1107年）、朱熹（1130年-1200年）都得之於周敦頤。朱熹後來得到張欽夫講究這個道理，才覺得豁然開朗。原來這件事與禪學十分相似，學問不知道禪，禪不知道學問，互相排斥。』
【English Translation】 English version Passed away in stillness. (Referring to a monk's passing)
He lectured on the Dharma at Bolin Pool and resided at Jingfu Temple in Qinzhou. He refuted various dissenting views and established the banner of the orthodox Dharma. His virtue was genuine and pure, like jade contained within uncut stone, unadorned. People loved and respected him. Even fierce soldiers could revere him as a Buddha in an age without a Buddha. Emperor Shizu (Kublai Khan, 1271-1294) heard of his reputation and issued an edict to commend his uniqueness. He passed away peacefully in June without illness.
The Patriarch instructed layman Zhao Mengfu (1254-1322) on the essentials of cultivating the mind.
Zhao Mengfu, styled Zi'ang, also known as Songxue, was a member of the Song imperial family. At the age of twelve, he enjoyed writing the Diamond Sutra and associated with monks as if they were family. Each time he received a letter from the Patriarch, he would burn incense and bow in reverence. When he served as the Commissioner of Education in Jiangzhe, he inquired about the essentials of cultivating the mind. The Patriarch explained to him the principle of guarding against emotions and restoring one's original nature. Later, after entering the Hanlin Academy, he sent an envoy to inquire about the general meaning of Prajna (wisdom). The Patriarch had one hundred and eight verses about the Pure Land, and Zhao Mengfu wrote one hundred and eight eulogies and personally transcribed them.
The Patriarch replied to layman Feng Zizhen's (1257-1348) letter of inquiry about the Dao.
Feng Zizhen, styled Hai'ao, visited the Patriarch to inquire about the Dao. The Patriarch replied in a letter, 'From ancient times to the present, intelligent and capable people have all known that the Three Realms (Desire Realm, Form Realm, Formless Realm) are the abode of a great dream. If one has not had a single instance of sincere awakening, then one will fall into a dream along with this knowing mind. Therefore, it is called the obstacle of knowledge. Only you, sir, have never lacked deep roots of faith in my Dao, but I have not seen you able to detach from what is known in the place of faith. How long can the fleeting illusions of the world last? Previously, in my verses, there was the line 'Wearing robes, I sit in a thatched hut all day long.' I once received your promise to practice it. Today, I am like a poor man demanding an old debt.' The Patriarch's influence spread widely, and those with discernment knew to turn to him. After the Patriarch's instruction, the Neo-Confucian philosophy became integrated, and its origins were thoroughly understood. At that time, among those who visited the Patriarch was Hu Changru, styled Jizhong, from Tiantai. He was independent and unconventional, paying attention to Buddhist scriptures. He wrote the 'Great Harmony Treatise,' saying, 'Fourteen hundred years after Mencius' death, Zhou Dunyi (1017-1073) appeared. Zhou Dunyi's teachings originated from the Chan master Cigu Shouya. Cheng Hao (1032-1085), Cheng Yi (1033-1107), and Zhu Xi (1130-1200) all received it from Zhou Dunyi. Later, Zhu Xi obtained Zhang Qinfu's study of this Dao and then felt enlightened. Originally, this matter is very similar to Chan Buddhism. Learning does not know Chan, and Chan does not know learning, and they reject each other.'
擊。都不曾劄著病處。真可笑也。灑灑數十言。深明宗要。復有居士孟珙。字璞玉。號無庵。歸安人。留心宗門。力學不倦。參祖于言下。得大透徹。理宗朝為制置。卒謚忠襄。好周易而尤深於禪機。進則料敵設奇。輪刀上陣。退則掃地焚香。隱幾危坐。遠貨色。絕滋味。自讚云。老拙愛遊戲。忙裡放癡憨。正當恁么時。無處見無庵。臨終偈曰。有生必有滅。無庵無可說。踢倒玉崑崙。夜半紅日出。
乙卯二年(五月秦州成紀縣山移)。
時蔚出家。
蔚年十三。從演慶升法師受業。便知向上宗乘。
禪師徑山下湖洲何山鐵鏡至明寂。
明嗣徑山偃溪聞。住何山。十一月寂。
丙辰三年。
敕建栴檀瑞像殿詔翰林承旨程鉅夫撰文 發明(瑞像承如來記。廣利震旦。歷代尊崇。以彰聖化故書)。
丁巳四年。
敕加法師東林慧遠妙覺寂光宏辯大師 發明(遠道德純備。累朝未崇師號。今敕特加。宜也)。
法師京都崇恩德謙寂。
謙寧州楊氏。幼學佛出世。長游秦洛咨訪。逾河而北受般若於邠州寧。受圓覺于乾陵一。后受唯識于陜州頙。至京師。受華嚴圓旨于萬安揀。詔居萬寧。又詔居崇恩。前後一紀。道德簡于宸衷。流聲溢於眾口。未嘗以寵遇
【現代漢語翻譯】 現代漢語譯本： 擊打。但都沒有觸及到病痛之處。真是可笑啊。寥寥數十言，深刻地闡明了宗門的要旨。還有居士孟珙（Meng Gong），字璞玉（Puyu），號無庵（Wu'an），歸安（Gui'an）人。他潛心於宗門，努力學習而不懈怠，在言語之下參悟祖師禪，獲得了徹底的領悟。在理宗（Lizong）朝（1224-1264）擔任制置使，去世后謚號忠襄（Zhongxiang）。他喜愛《周易》，尤其精通禪機。進可以料敵設奇，揮舞刀槍上陣；退可以掃地焚香，靠著幾案端坐。遠離美色，斷絕美味。他自讚道：『老拙喜愛遊戲，忙碌之中顯出癡憨。正當這個時候，無處可以見到無庵。』臨終偈語說：『有生必定有滅，無庵無可說。踢倒玉崑崙（Yu Kunlun），夜半紅日出。』
乙卯二年（1255年）（五月秦州（Qinzhou）成紀縣（Chengji County）發生山體滑坡）。
這時蔚（Wei）出家。
蔚（Wei）十三歲時，跟隨演慶升（Yanqingsheng）法師學習，便已懂得向上追求宗門的心法。
禪師徑山（Jingshan）下湖州（Huzhou）何山（Heshan）鐵鏡（Tiejing）禪師圓寂于明寂（Mingji）。
明（Ming）繼承了徑山偃溪聞（Yanxi Wen）的法脈，住持何山（Heshan）。十一月圓寂。
丙辰三年（1256年）。
敕令建造栴檀瑞像殿（Zhan Tan Rui Xiang Dian），詔令翰林承旨程鉅夫（Cheng Jufu）撰寫文章，闡明（瑞像承蒙如來授記，廣泛利益震旦（Zhendan，中國的古稱），歷代尊崇，以此彰顯聖化，所以記載下來）。
丁巳四年（1257年）。
敕令加封法師東林慧遠（Donglin Huiyuan）為妙覺寂光宏辯大師（Miaojue Jiguang Hongbian Dashi），闡明（慧遠（Huiyuan）道德純正完備，歷朝歷代沒有尊崇師號，如今敕令特別加封，是適宜的）。
法師京都（Jingdu）崇恩寺（Chong'en Temple）德謙（Deqian）圓寂。
德謙（Deqian）是寧州（Ningzhou）楊氏之子，從小學習佛法，立志出世。長大后遊歷秦（Qin）、洛（Luo）等地，四處參訪。在黃河以北從邠州（Binzhou）的寧（Ning）處接受《般若經》，在乾陵（Qianling）的一（Yi）處接受《圓覺經》，後來在陜州（Shanzhou）的頙（Kui）處接受《唯識論》。到達京師后，在萬安寺（Wan'an Temple）的揀（Jian）處接受《華嚴經》的圓滿旨意。奉詔住持萬寧寺（Wanning Temple），又奉詔住持崇恩寺（Chong'en Temple），前後十二年。他的道德被皇帝所賞識，美名傳遍大眾，從未因受寵遇
【English Translation】 English version: Striking. But none of them hit the spot of the illness. How laughable. A few dozen words deeply elucidate the essence of the sect. There was also a layman named Meng Gong, styled Puyu, and known as Wu'an, a native of Gui'an. He devoted himself to the sect, diligently studying without懈怠, and under the words, he comprehended the ancestral Chan, obtaining a thorough understanding. During the Lizong reign (1224-1264) of the Song Dynasty, he served as a Pacification Commissioner and was posthumously honored as Zhongxiang. He loved the 'Book of Changes' and was especially proficient in Chan insights. When advancing, he could anticipate the enemy and devise strategies, wielding knives and spears on the battlefield; when retreating, he could sweep the floor, burn incense, and sit upright leaning on a desk. He distanced himself from beauty and cut off delicious flavors. He praised himself, saying, 'Old and clumsy, I love to play games, revealing foolishness in the midst of busyness. At just this moment, Wu'an cannot be found anywhere.' His death verse said, 'Where there is life, there must be death; there is nothing to say about Wu'an. Kicking over Mount Kunlun, the red sun rises in the middle of the night.'
In the second year of Yimao (1255), (in the fifth month, a landslide occurred in Chengji County, Qinzhou).
At this time, Wei became a monk.
At the age of thirteen, Wei studied with Dharma Master Yanqingsheng and already understood the mind-method of the sect.
Chan Master Tiejing of Heshan Temple in Huzhou, under Jingshan, passed away in Mingji.
Ming inherited the Dharma lineage of Yanxi Wen of Jingshan and resided at Heshan. He passed away in November.
In the third year of Bingchen (1256).
An imperial decree was issued to build the Sandalwood Auspicious Image Hall, and the Hanlin Academician Cheng Jufu was ordered to write the inscription, explaining (the auspicious image received the Buddha's prediction, widely benefiting Zhendan (ancient name of China), revered by successive dynasties, thereby demonstrating the sacred transformation, hence recorded).
In the fourth year of Dingsi (1257).
An imperial decree was issued to add the title 'Great Master of Wonderful Enlightenment, Stillness, Light, and Eloquence' to Dharma Master Donglin Huiyuan, explaining (Huiyuan's virtue is pure and complete, and successive dynasties have not honored him with a monastic title. Now, an imperial decree is specially added, which is appropriate).
Dharma Master Deqian of Chong'en Temple in Kyoto passed away.
Deqian was a son of the Yang family of Ningzhou. From a young age, he studied Buddhism and aspired to renounce the world. When he grew up, he traveled to Qin and Luo, seeking guidance everywhere. North of the Yellow River, he received the 'Prajna Sutra' from Ning of Binzhou, the 'Perfect Enlightenment Sutra' from Yi of Qianling, and later the 'Consciousness-Only Treatise' from Kui of Shanzhou. After arriving in the capital, he received the complete meaning of the 'Avatamsaka Sutra' from Jian of Wan'an Temple. He was ordered to reside at Wanning Temple and then at Chong'en Temple, for a total of twelve years. His virtue was appreciated by the emperor, and his good name spread among the masses, never because of being favored
顯榮改其素。嘗語人曰。畦衣之士。抗塵世表。茍不愧於朝聞夕死可矣。尚何慕于外哉。退居幽隱。正月二十八日寂。皇太后賜鏹五千緡賻葬。有司備儀衛。茶毗獲舍利建塔。
戊午五年。
禪師印原自日本來參。
原字古先。日本國之藤氏子。藤為日本貴族。原出世南詢。初謁無見睹于天臺。睹指令來天目參祖。充給侍。發憤力究。久之領解。祖囑曰善自護持。
己未六年。
沈王奉旨謁祖請法。
九月六日。駙馬太尉沈王王璋。奉聖旨御香入山。謁祖于幻住庵。翼日請就師子正宗禪寺升座。
法師鳳山儀應沈王齋成禮而還。
鳳山儀住下天竺。延祐初。賜三藏鴻臚卿號。不受。教門少有齟齬。必整理之。沈王就明慶寺設齋齋諸山住持。省官以下。躬董其事。以沈王居中。位講堂法座上。眾官以次班法座下。諸山列兩廡。既坐而儀后至。竟趨座上問王曰。今日齋會何為。王曰。齋諸山。儀曰。既齋諸山。王為主人。而自處尊位。諸山列兩廡。至有席地而坐者。與邏齋何異。于禮恐不然。沈王惶愧請謝。即下座。前揖諸山。分賓主。而眾官退就兩廡。齋畢。王握儀手曰。非吾師幾不成禮。
禪師育王下大溈佛智元熙寂。
法師京都寶集寺妙文寂。
【現代漢語翻譯】 現代漢語譯本： 顯榮改變了他原本的樸素裝束，曾對人說：『身穿粗布衣服的人，是超脫於世俗之外的。如果能做到早聞道、晚死去也無憾，又何必羨慕身外之物呢？』之後他隱居起來，在正月二十八日圓寂。皇太后賜錢五千緡（一種計量單位）用於喪葬，有關部門準備了儀仗隊。火化后得到舍利，並建造了塔。
戊午五年（1318年）。
禪師印原從日本前來參拜。
印原，字古先，是日本國的藤氏家族的子弟。藤氏是日本的貴族。印原爲了尋求佛法而出世，南下參訪。最初在天臺山拜見無見（禪師名），無見指示他來天目山參拜祖師（中峰明本）。印原擔任侍者，發憤努力鉆研佛法，很久之後領悟了佛理。祖師囑咐他說：『要好好守護自己的領悟。』
己未六年（1319年）。
沈王奉旨拜謁祖師，請求開示佛法。
九月六日，駙馬太尉沈王王璋，奉聖旨帶著御香入山，在幻住庵拜謁祖師。第二天，請求祖師在師子正宗禪寺升座說法。
法師鳳山儀應沈王的邀請參加齋會，禮成后返回。
鳳山儀住在下天竺寺。延祐初年（元仁宗年號），朝廷賜予他三藏鴻臚卿的稱號，但他沒有接受。對於佛教界的細微問題，他必定加以整理。沈王在明慶寺設齋，宴請各寺的住持，省官以下官員親自負責此事。沈王坐在中間，位於講堂法座之上，眾官員依次排列在法座之下，各寺住持排列在東西兩側的廂房。坐定之後，鳳山儀才到，逕直走向法座，問沈王說：『今日齋會是爲了什麼？』沈王說：『宴請各位住持。』鳳山儀說：『既然是宴請各位住持，王爺作為主人，卻自己坐在尊位，各位住持排列在東西兩側的廂房，甚至有人坐在地上，這與施捨齋飯有什麼區別？在禮儀上恐怕不妥當。』沈王惶恐慚愧，請求道歉，隨即下座，向前向各位住持作揖，區分賓主，眾官員退到東西兩側的廂房。齋會結束后，沈王握著鳳山儀的手說：『如果不是老師您，幾乎就壞了禮儀。』
禪師育王下的大溈佛智元熙圓寂。
法師京都寶集寺的妙文圓寂。
【English Translation】 English version: Xianrong changed his usual simple attire. He once said to people: 'Those who wear coarse clothes are beyond the mundane world. If one can be content with hearing the Dao in the morning and dying in the evening, what need is there to admire external things?' Afterwards, he lived in seclusion and passed away on the twenty-eighth day of the first month. The Empress Dowager bestowed five thousand strings of cash (a unit of measurement) for the funeral, and the relevant departments prepared ceremonial guards. After cremation, relics were obtained, and a pagoda was built.
The fifth year of Wuwu (1318).
Chan Master Yinyuan came from Japan to pay homage.
Yinyuan, styled Guxian, was a descendant of the Fujiwara clan in Japan. The Fujiwara were Japanese nobles. Yinyuan renounced the world to seek the Dharma and traveled south. He first visited Wujian (a Chan master's name) at Tiantai Mountain. Wujian instructed him to come to Tianmu Mountain to visit the Patriarch (Zhongfeng Mingben). Yinyuan served as an attendant, diligently studying the Dharma, and after a long time, he understood the principles. The Patriarch instructed him: 'Take good care of your understanding.'
The sixth year of Jiwei (1319).
Prince Shen received an imperial decree to visit the Patriarch and request Dharma teachings.
On the sixth day of the ninth month, Prince Shen Wangzhang, the駙馬太尉 (Imperial Son-in-Law and Grand Commandant), following the imperial decree, entered the mountain with imperial incense and paid homage to the Patriarch at the Huanzhu Hermitage. The next day, he requested the Patriarch to ascend the seat at the Shizi Zhengzong Chan Temple to preach the Dharma.
Dharma Master Fengshan Yi responded to Prince Shen's invitation to attend the vegetarian feast and returned after the ceremony.
Fengshan Yi resided at Lower Tianzhu Temple. At the beginning of the Yanyou era (reign title of Emperor Renzong of Yuan Dynasty), the court bestowed upon him the title of Tripiṭaka Hongluqing (a high-ranking official title), but he did not accept it. He would rectify even the slightest discrepancies in the Buddhist community. Prince Shen held a vegetarian feast at Mingqing Temple, inviting the abbots of various temples, with officials below the provincial level personally in charge. Prince Shen sat in the middle, on the Dharma seat in the lecture hall, with the officials arranged in order below the Dharma seat, and the abbots of the various temples arranged in the east and west side rooms. After everyone was seated, Fengshan Yi arrived late and went straight to the Dharma seat, asking Prince Shen: 'What is the purpose of today's vegetarian feast?' Prince Shen said: 'To entertain the abbots.' Fengshan Yi said: 'Since it is to entertain the abbots, Your Highness, as the host, is sitting in the seat of honor, while the abbots are arranged in the east and west side rooms, with some even sitting on the ground. What difference is there between this and giving alms? I am afraid this is not proper in terms of etiquette.' Prince Shen was fearful and ashamed, and asked for forgiveness. He immediately stepped down from the seat, bowed to the abbots, distinguished between host and guests, and the officials retreated to the east and west side rooms. After the feast, Prince Shen held Fengshan Yi's hand and said: 'If it were not for you, teacher, the etiquette would have been ruined.'
Chan Master Yuanxi of Fozhi at Great Wei under Yuwang Temple passed away.
Dharma Master Miaowen of Baoji Temple in the capital passed away.
文蔚州孫氏子。遊學云朔燕趙。抵京師。依大德明習圓頓教。陸沉于眾。十有一年。眾請出世。始升座。縱無礙辯。若峽倒川奔。及乎閑居簡默。言不妄發。遷薊之云泉。勤儉睦眾。廩有餘粟以賑饑。民懷其德。世祖召見。顧謂群臣曰。此福德僧也。詔居寶集。斯時講席紛錮名相。礙滯殊途。文振以圓宗。融通定慧。晚修唸佛三昧。預知時至。手結寶印。稱佛名面西而逝。
庚申七年。
曹洞第二十二世寶印祖示寂。
曹洞第二十三世祖
諱文才字淳拙。氏里生年闕。嗣寶印。住香嚴。
英宗。
英宗辛酉至治元年。
曹洞第二十三世香嚴祖嗣宗統(三十年)。
祖住香嚴。上堂曰。滿盤打算了。只有這一著最佔便宜。敢問諸人。且道是那一著。卓拄杖云。切忌卜度。僧問如何是道。祖云。針錐不容。僧云如何是禪。祖雲車馬有路。僧雲和尚為甚麼翻古人公案。祖云舉直措諸枉。
相宗法師五臺山普寧弘教了性寂。
性號大林。嗣真覺才。成宗徴居萬壽。聲價隆起。至大間。太后創寺臺山曰普寧。延為第一代。性剛毅。不能俯媚於人。不入城隍。不謁權貴。嘗曰。苾芻弘法是務。余復何求。時尊寵西僧。名德諸師。多為致禮摳衣。丐其摩頂。謂之
【現代漢語翻譯】 現代漢語譯本： 文，蔚州孫氏之子。遊學于云、朔、燕、趙等地，抵達京師后，依止大德明學習圓頓教。他默默無聞地生活在眾人之中十一年。後來，大家請他出來主持寺院，他才開始升座說法，辯才無礙，如同山峽倒塌、河流奔騰一般。但平時閑居時，卻簡樸寡言，不輕易發表言論。之後，他遷往薊州的云泉寺，勤儉節約，與大眾和睦相處，糧倉里有剩餘的糧食用來賑濟饑荒，百姓都感念他的恩德。世祖皇帝召見他，對群臣說：『這是有福德的僧人啊！』於是下詔讓他住在寶集寺。當時，講經說法的人大多拘泥於名相，被不同的宗派所阻礙，而文則以圓融的宗旨，融會貫通定與慧。晚年修習唸佛三昧，預知自己往生的時間，於是手結寶印，稱念佛號，面向西方而逝。
庚申七年（1320年）。
曹洞宗第二十二世寶印祖圓寂。
曹洞宗第二十三世祖
法號文才，字淳拙，籍貫和生年不詳，是寶印的法嗣，住在香嚴寺。
英宗。
英宗辛酉至治元年（1321年）。
曹洞宗第二十三世香嚴祖主持宗統（三十年）。
祖師住在香嚴寺，上堂說法時說：『滿盤算計，只有這一著最佔便宜。』敢問各位，到底是指哪一著？』說完便拄著拄杖說：『切忌猜測！』有僧人問：『如何是道？』祖師說：『針錐都容不下。』僧人又問：『如何是禪？』祖師說：『車馬有路可走。』僧人問：『和尚您為什麼翻古人的公案？』祖師說：『舉直才能匡正那些彎曲的。』
相宗法師五臺山普寧寺弘教的了性圓寂。
了性，號大林，是真覺才的法嗣。成宗皇帝徵召他住在萬壽寺，聲名鵲起。至大年間，太后在五臺山建立了普寧寺，請他擔任第一代住持。了性剛毅正直，不肯向人諂媚，不進城隍廟，也不拜謁權貴。他曾說：『比丘弘揚佛法是本分，還要求什麼呢？』當時，受皇帝尊寵的西域僧人和一些有名的法師，大多向他行禮，請求他摸頂，稱之為『
【English Translation】 English version: Ven, son of the Sun family of Weizhou. He traveled and studied in Yun, Shuo, Yan, and Zhao. Arriving in the capital, he relied on Daming to study the perfect and sudden teaching. He lived in obscurity among the masses for eleven years. When the community requested him to come forth, he ascended the seat and spoke with unobstructed eloquence, like a collapsing gorge and a rushing river. However, in his usual quiet and secluded life, he spoke sparingly and did not utter frivolous words. Later, he moved to Yunquan Temple in Ji, where he was diligent and frugal, living harmoniously with the community. The granary had surplus grain to relieve famine, and the people cherished his virtue. Emperor Shizu summoned him and said to his ministers, 'This is a monk of blessed virtue!' He was ordered to reside in Baoji Temple. At that time, lectures and teachings were often confined to nominal appearances, hindered by different paths. Ven revitalized the perfect teaching, integrating meditation and wisdom. In his later years, he cultivated the Samadhi of Buddha Recitation, foreknowing the time of his passing. He formed the Treasure Seal with his hands, chanted the Buddha's name, and passed away facing west.
The seventh year of Gengshen (1320).
The twenty-second generation of the Caodong lineage, Bao Yin, passed away.
The twenty-third generation ancestor of the Caodong lineage
His Dharma name was Wencai, his style name was Chunzhuo. His family origin and birth year are unknown. He was a successor of Bao Yin and resided at Xiangyan Temple.
Emperor Yingzong.
The first year of Zhizhi during the reign of Emperor Yingzong, Xinyou (1321).
The twenty-third generation ancestor of the Caodong lineage, Xiangyan, presided over the lineage (for thirty years).
The Patriarch resided at Xiangyan Temple. In his Dharma talk, he said, 'After much calculation, only this one move is the most advantageous.' I dare ask everyone, which move is it?' He then struck his staff and said, 'Avoid speculation!' A monk asked, 'What is the Dao?' The Patriarch said, 'Not even a needle can penetrate.' The monk asked, 'What is Chan?' The Patriarch said, 'Carriages and horses have their paths.' The monk asked, 'Why does the Abbot overturn the ancient cases?' The Patriarch said, 'To uphold the straight and correct the crooked.'
Dharma Master of the Xiang School, Liaoxing, who propagated the teachings at Puning Temple on Mount Wutai, passed away.
Liaoxing, styled Dalin, was a successor of Zhenjue Cai. Emperor Chengzong summoned him to reside at Wanshou Temple, and his reputation rose. During the Zhida period, the Empress Dowager founded Puning Temple on Mount Wutai and invited him to be the first abbot. Liaoxing was upright and unyielding, unwilling to flatter others. He did not enter the city god's temple, nor did he visit powerful officials. He once said, 'A Bhikshu's duty is to propagate the Dharma; what else should I seek?' At that time, Western monks who were honored by the emperor and many famous Dharma masters paid their respects to him, requesting him to touch their heads, which was called '
攝受。性長揖而已。識者高之。九月三日寂。謚曰弘教。
壬戌二年(平江路南康建昌大水山崩)。
元叟端補徑山(先有道士伏章。久不得報。云閉天門選徑山四十八代住持。端適當其數)。
端時退隱梁渚西庵。徑山虛席。三宗四眾。相率白于宣政院。以為非端不可。至是凡三被金襕。至則足不越閫者幾二十年。慕其道者鱗萃。至無所容。
相宗法師金陵天禧至德寂。
德號云巖。東昌鐳氏子。法照禧宏慈恩之教於龍興寺。從之盡得其蘊。世祖召見。賜紫。命主天禧。錫號佛光。居天禧三十年。一衲一履。終身不易。過午不食。危坐達旦。歲儉煮糜食殍餓者數萬。出衣缽盡新殿廡。以律繩眾。有犯必罰。因苦誦喪明。忽夢梵僧迎居內院高座。空中散華如雨。頃之安坐而逝。火浴舍利無算。趙孟頫銘其塔。
法師玉山普安寺寶嚴寂。
嚴號幻堂。與大林性俱嗣真覺才。繼才之席。詔住普安。方寸湛如止水。淳樸無偽。表裡大林。共宏清涼之教。七月寂。
癸亥三年。
臨濟第十九世中峰佛慈圓照廣慧祖示寂。
祖居無定所。或船或庵。咸名幻住。有幻住家訓。僧俗爭相瞻禮。稱江南古佛。八月十五日。說偈辭眾曰。我有一句。分付大眾。更問如何。
【現代漢語翻譯】 現代漢語譯本 攝受（she shou，接納）。性長揖而已。識者高之。九月三日圓寂。謚號為弘教。
壬戌二年（1282年）（平江路南康建昌大水山崩）。
元叟端補徑山（先有道士伏章。很久沒有得到迴應。說要關閉天門選徑山第四十八代住持。端適當其數）。
當時元叟端退隱在梁渚西庵。徑山住持的位置空缺。三宗四眾，一起向宣政院稟告，認為非元叟端不可。到這時總共三次被授予金襕袈裟，到徑山後幾乎二十年足不出戶。仰慕他道行的人像魚鱗一樣聚集，甚至到了容納不下的地步。
相宗法師在金陵天禧至德圓寂。
德號云巖。是東昌鐳氏的兒子。他在龍興寺學習法照、禧宏、慈恩的教義，完全領悟了其中的精髓。世祖召見了他，賜予紫衣，命他主持天禧寺。賜予法號佛光。居住在天禧寺三十年，一件僧衣一雙鞋，終身不變。過了中午不吃飯，端正地坐著直到天亮。遇到荒年就煮粥救濟飢餓的人，有數萬人。拿出自己的衣物和缽盂，全部用來修繕殿宇。用戒律來約束僧眾，有違反的必定懲罰。因為苦誦經典而失明。忽然夢見梵僧迎接他到內院的高座，空中散落鮮花像下雨一樣。不久后安然坐化圓寂。火化后得到的舍利無數。趙孟頫為他的塔撰寫銘文。
法師在玉山普安寺寶嚴圓寂。
嚴號幻堂。與大林性都繼承了真覺才的衣缽。繼承了真覺才的位置。皇帝下詔讓他住持普安寺。他的內心平靜如止水，淳樸真誠沒有虛偽。他與大林一起弘揚清涼的教義。七月圓寂。
癸亥三年（1283年）。
臨濟宗第十九世中峰佛慈圓照廣慧祖師圓寂。
祖師居住的地方沒有固定，有時在船上，有時在庵里，都叫做幻住。有《幻住家訓》。僧人和俗人都爭相瞻仰禮拜，稱他為江南古佛。八月十五日，說偈語向大眾告別說：『我有一句話，囑咐給大眾。如果再問如何，'
【English Translation】 English version She Shou (she shou, acceptance). His nature was to bow deeply. Those who knew him esteemed him highly. He passed away on the third day of the ninth month. His posthumous title was Hong Jiao.
In the second year of Renxu (1282 AD) (Pingjiang Road, Nankang Jianchang experienced severe flooding and landslides).
Yuan Sou Duan was appointed to Jing Shan (previously, a Taoist priest had submitted a memorial, which went unanswered for a long time, stating that the Heavenly Gate should be closed to select the 48th abbot of Jing Shan. Duan was the right person for the position).
At that time, Yuan Sou Duan had retired to the West Hermitage of Liangzhu. The position of abbot of Jing Shan was vacant. The three schools and four assemblies jointly reported to the Xuanzheng Yuan (Bureau of Buddhist and Tibetan Affairs), believing that only Yuan Sou Duan was suitable. By this time, he had been awarded the golden kasaya three times. After arriving at Jing Shan, he rarely stepped outside the temple grounds for nearly twenty years. Those who admired his Dao gathered like fish scales, to the point where there was no room to accommodate them.
The Vinaya Master of the Xiang School, Jinling Tianxi Zhide, passed away.
His Dharma name was Yunyan. He was the son of the Lei family of Dongchang. He studied the teachings of Fazhao, Xi Hong, and Ci'en at Longxing Temple, fully comprehending their essence. Emperor Shizu summoned him, bestowed upon him a purple robe, and ordered him to preside over Tianxi Temple. He was granted the title 'Buddha Light'. He resided at Tianxi Temple for thirty years, wearing only one robe and one pair of shoes throughout his life. He did not eat after noon and sat upright until dawn. During years of famine, he cooked porridge to feed tens of thousands of starving people. He used his own clothing and alms bowl to renovate the halls and buildings. He used the precepts to discipline the monks, and those who violated them were punished. He became blind due to reciting scriptures diligently. Suddenly, he dreamed of a Brahma monk welcoming him to a high seat in the inner courtyard, with flowers scattering in the air like rain. Shortly after, he passed away peacefully in a seated position. Countless relics were obtained after cremation. Zhao Mengfu wrote an inscription for his pagoda.
The Dharma Master of Yushan Puan Temple, Bao Yan, passed away.
Yan's Dharma name was Huantang. He and Da Lin Xing both inherited the mantle of Zhenjue Cai. He succeeded Zhenjue Cai's position. The emperor issued an edict ordering him to preside over Puan Temple. His mind was as calm as still water, pure and sincere without pretense. He and Da Lin together promoted the teachings of Qingliang. He passed away in July.
In the third year of Guihai (1283 AD).
The 19th generation of the Linji School, Zhongfeng Foci Yuanzhao Guanghui Patriarch, passed away.
The Patriarch's residence was not fixed, sometimes on a boat, sometimes in a hermitage, all named Huanzhu (Illusion Dwelling). There is a 'Huanzhu Family Instruction'. Monks and laypeople vied to pay homage, calling him the Ancient Buddha of Jiangnan. On the fifteenth day of the eighth month, he spoke a verse to bid farewell to the assembly, saying: 'I have a sentence to entrust to everyone. If you ask further, what is it?'
無本可據。置筆安坐而逝。塔于天目中峰之西岡。
安隱忍曰。幻住老人。福寵三朝。道尊一世。兼殊方異域之俗。總戴髮含齒之民。見之則頭頂禮敬。聞之則神意崩悅。無老少。無貴賤。自王公大臣。以及奴𨽻工作。孩童孺子。皆以江南古佛稱之。似宜衣被六銖。食羅千品矣。師乃冬絺夏衲。未嘗求適。非果位大士。乘愿再世。以勵末世。其能如此哉。世傳師膚肉細極。不能衣布。雖下體概以綾絹。余初謂或然。及考師行狀碑銘。而精苦克勵。出於天性。師體既豐。嘗隆暑病渴。膚腠汗腐。有遺細葛褻衣者。師受而不著。則下體綾絹之言可知矣。今吳山云居庵有師遺履。補綴宛然。亦足為證。余特表而出之。非敢以激近世之習。但欲朝誦暮詠。䇿所未逮耳。
臨濟第二十世祖
諱元長嗣中峰。
泰定帝。
泰定帝甲子泰定元年。
臨濟第二十世聖壽祖嗣宗統(三十三年)。
祖入伏龍山聖壽道場成 發明(祖志圖棲遁。無心營建。而道緣孚感。荒剎重興。成大伽藍。故書法如此)。
祖受囑隱天龍之東庵。諸山宰護。爭相勸請。祖逸至烏傷之伏龍山。卓錫巖際。誓曰山有水。吾將止焉。俄山泉溢出。作白乳色。祖遂依大樹以居。初山有禪寺曰聖壽。荒廢已久。當
【現代漢語翻譯】 現代漢語譯本： 無本可考。放下筆安然坐化圓寂。塔建在天目山中峰的西邊山岡上。
安隱忍說：『幻住老人（指中峰明本禪師），蒙受三個朝代的恩寵，道行受到整個世間的尊崇。他兼具不同地域的風俗，所有戴髮含齒的人們，見到他都頂禮膜拜，聽到他的名字都心神愉悅。無論老少，無論貴賤，從王公大臣，到奴隸工匠，孩童幼兒，都稱他為江南古佛。』似乎應該穿六銖重的絲綢衣服，吃羅列千種的珍品美食。但禪師卻是冬天穿粗布，夏天穿麻衣，從未追求舒適。如果不是果位崇高的大士，乘愿再來人世，用來激勵末世之人，誰能做到這樣呢？世間傳說禪師的面板非常細膩，不能穿布衣，所以大概都用綾羅綢緞。我起初認為或許是這樣，等到考證禪師的行狀碑銘，發現他精進刻苦，出於天性。禪師體格豐腴，曾經在酷暑時生病口渴，面板汗濕潰爛，有人送來細葛布的內衣，禪師接受了卻不穿。那麼，都穿綾羅綢緞的說法就可以知道了。現在吳山云居庵有禪師遺留的鞋子，補丁依然清晰可見，也足以作為證明。我特意將這些事蹟表彰出來，不是敢於用來激勵近世之人效仿，只是希望大家早晚誦讀，作為自己能力尚未達到的目標罷了。
臨濟宗第二十世祖師
法諱元長，繼承中峰禪師的法脈。
泰定帝（元泰定帝，1324-1328在位）。
泰定元年（1324年）甲子年。
臨濟宗第二十世聖壽祖師，繼承宗統禪師的法脈（三十三年）。
祖師進入伏龍山聖壽道場完成開悟（祖師的志向是隱居山林，無心經營建設，但道緣感應，荒廢的寺廟重新興盛，成為大型寺院，所以碑文如此記載）。
祖師接受囑託隱居在天龍山的東庵。各山寺的住持爭相勸請。祖師隱逸到烏傷的伏龍山，在巖石邊安頓下來，發誓說：『山上有水，我就在這裡住下。』不久，山泉涌出，呈現出白乳色。祖師於是依靠大樹居住。起初山上有座禪寺叫做聖壽寺，荒廢已久，當時
【English Translation】 English version: There is no original record to rely on. He put down his pen and passed away peacefully in a seated posture. His stupa was built on the western ridge of Zhongfeng Peak in Tianmu Mountain.
An Yinren said: 'The Venerable Huanzhu (referring to Zen Master Zhongfeng Mingben) was favored by three dynasties and his Dao was respected by the entire world. He encompassed the customs of different regions, and all people with hair and teeth, upon seeing him, would prostrate and pay homage; upon hearing his name, their spirits would be delighted. Regardless of age or social status, from princes and ministers to slaves and laborers, and even young children, all called him the Ancient Buddha of Jiangnan.' It would seem fitting for him to wear silk robes weighing six zhu and eat delicacies of a thousand kinds. However, the Zen Master wore coarse cloth in winter and linen in summer, never seeking comfort. If he were not a great Bodhisattva of high attainment, reborn into the world by vow to encourage people in the degenerate age, who could do this? It is said that the Zen Master's skin was so delicate that he could not wear cloth, so he mostly wore silk and satin. I initially thought this might be the case, but after examining the records of the Zen Master's deeds and inscriptions, I found that his diligence and austerity were innate. The Zen Master had a robust physique and once, during the intense heat, fell ill with thirst, and his skin became sweaty and ulcerated. Someone offered him a fine kudzu cloth undergarment, which the Zen Master accepted but did not wear. From this, we can understand the claim that he always wore silk and satin. Now, in Yunju Hermitage on Wu Mountain, there are shoes left by the Zen Master, with patches still clearly visible, which also serve as proof. I have specially highlighted these deeds, not daring to encourage people of modern times to imitate them, but simply hoping that everyone will recite them morning and evening, as a goal that their own abilities have not yet reached.
The 20th Generation Ancestor of the Linji School
His Dharma name was Yuanchang, succeeding the Dharma lineage of Zen Master Zhongfeng.
Emperor Taiding (Emperor Yuantaiding, reigned 1324-1328).
The first year of Taiding (1324), the year of Jiazi.
The 20th Generation Ancestor of the Linji School, Longevity Ancestor, succeeding the Dharma lineage of Zen Master Zongtong (thirty-three years).
The Ancestor entered the Shengshou Dojo on Fulong Mountain and completed his enlightenment (The Ancestor's aspiration was to live in seclusion in the mountains and forests, with no intention of managing construction, but due to the resonance of his Dharma affinity, the abandoned temple was revived and became a large monastery, hence the inscription).
The Ancestor accepted the entrustment to live in seclusion in the eastern hermitage of Tianlong Mountain. Abbots of various mountains competed to invite him. The Ancestor retreated to Fulong Mountain in Wushang, settled down by the rocks, and vowed: 'If there is water on this mountain, I will stay here.' Soon, a mountain spring gushed forth, appearing milky white. The Ancestor then resided under a large tree. Initially, there was a Chan temple on the mountain called Shengshou Temple, which had been abandoned for a long time, when
祖入山。鄉民咸獲異夢。遂相率披蒙茸以訪。見祖晏坐不動。各獻飲食。共營起律。尋因舊號。成大伽藍。朝廷三遣重臣降香。錫號佛慧圓鑒普濟大禪師。並錫金襕法衣。上堂。僧問如何是第一句。祖曰有口如啞。曰如何是第二句。祖曰有眼如盲。曰如何是第三句。祖曰棒折也未放你在。乃擲下拂子曰。此是老僧第二句。如何是第一句。便下座。
乙丑二年。
丙寅三年。
丁卯四年。
祖示警世偈。
祖居聖壽。內而齊魯燕趙秦隴閩蜀。外而日本三韓八番。羅甸交趾琉球。莫不奔走膜拜。咨決心要。祖警以偈曰。百年只是暫時間。莫把光陰當等閑。努力修行成佛易。今生蹉過出頭難。無常忽到教誰替。有債元來用自還。若要不經閻老案。直須參透祖師關。
禪師天倫住廣德東泉。
倫參晦機熙于凈慈。居侍司。復掌藏鑰。嘆曰。世降道衰。人根浮薄。宿師碩德。具大知見。猶不為學者信服。無他。蓋表裡不純也。乃縛茅吳興之桃花塢。一日灌園。忽云瞑。驟雷疾風拔木。胸中疑礙頓釋。出世東泉。遷明之佛巖。笑隱欣住龍翔。招居第一座。后住金陵保寧。
戊辰(致和元九月改天曆元)年。
禪師大欣住金陵龍翔自如補中竺。
欣字笑隱。參晦機熙
【現代漢語翻譯】 現代漢語譯本： 祖師入山。鄉民們都做了奇異的夢，於是互相帶領著撥開草叢去拜訪。見到祖師安詳地打坐不動。大家各自獻上食物和飲料，共同建造寺廟。隨後沿用舊的稱號，建成了大的伽藍（寺廟）。朝廷多次派遣重要官員來進香，賜予稱號為佛慧圓鑒普濟大禪師，並賜予金襕法衣。祖師上堂說法，僧人問道：『如何是第一句？』祖師說：『有口如啞。』僧人問：『如何是第二句？』祖師說：『有眼如盲。』僧人問：『如何是第三句？』祖師說：『棒子打斷了也未曾放過你。』於是扔下拂塵說：『這是老僧的第二句，如何是第一句？』說完便下座。
乙丑二年（時間待查）。
丙寅三年（時間待查）。
丁卯四年（時間待查）。
祖師開示警世偈語： 祖師居住在聖壽寺，從國內的齊魯、燕趙、秦隴、閩蜀，到國外的日本、三韓、八番、羅甸、交趾、琉球，沒有不奔走來膜拜的，諮詢決斷心要。祖師用偈語警示說：『百年只是短暫的時間，不要把光陰當做等閑。努力修行成佛容易，今生錯過出頭就難。無常忽然來到誰能代替，欠下的債原來要自己還。如果想要不經過閻王的審判，必須參透祖師的關隘。』
禪師天倫住在廣德東泉。
天倫禪師在凈慈寺參拜晦機熙禪師，留在寺中侍奉，又掌管藏經的鑰匙。感嘆道：『世道衰落，人們的根基浮淺薄弱。過去的老師們有高尚的品德，具備廣大的智慧見解，尚且不能讓學者信服，沒有其他原因，大概是表裡不純正的緣故。』於是就在吳興的桃花塢結茅居住。一天，天倫禪師在灌溉菜園，忽然烏雲密佈，狂雷暴風拔起樹木，胸中的疑惑障礙頓時消解。後來到東泉寺弘法，又遷到明之佛巖寺。笑隱欣禪師住在龍翔寺，邀請天倫禪師擔任第一座，後來又住在金陵保寧寺。
戊辰年（致和元年九月改元為天曆元年）（1328年）。
禪師大欣住在金陵龍翔寺，自如禪師補任中竺寺住持。
大欣禪師，字笑隱，參拜晦機熙禪師。
【English Translation】 English version: The Patriarch entered the mountain. The villagers all had strange dreams, and so they led each other to visit him, pushing through the thick grass. They saw the Patriarch sitting peacefully and motionless. Each offered food and drink, and together they built a temple. Subsequently, they used the old name and built a large Garan (monastery). The court repeatedly sent important officials to offer incense, bestowing the title 'Buddha Wisdom Perfect Mirror Universally Benefiting Great Zen Master,' and also bestowing a gold-embroidered kasaya (robe). The Patriarch ascended the Dharma hall. A monk asked, 'What is the first phrase?' The Patriarch said, 'Having a mouth like a mute.' The monk asked, 'What is the second phrase?' The Patriarch said, 'Having eyes like a blind man.' The monk asked, 'What is the third phrase?' The Patriarch said, 'Even if the stick is broken, I still haven't released you.' Then he threw down his whisk and said, 'This is the old monk's second phrase. What is the first phrase?' Then he descended from the seat.
The second year of Yichou (year to be determined).
The third year of Bingyin (year to be determined).
The fourth year of Dingmao (year to be determined).
The Patriarch gave a verse of warning to the world: The Patriarch resided at Shengshou Temple. From within the country, Qi-Lu, Yan-Zhao, Qin-Long, Min-Shu; to outside the country, Japan, the Three Hans, the Eight Barbarian Tribes, Luodian, Jiaozhi, Ryukyu; all rushed to prostrate and inquire about the essentials of the mind. The Patriarch warned with a verse, saying: 'A hundred years is only a brief moment, do not take time lightly. Strive to cultivate and becoming a Buddha is easy, if you miss this life, it will be difficult to emerge. When impermanence suddenly arrives, who can replace you? The debts you owe must be repaid by yourself. If you want to avoid the judgment of King Yama, you must penetrate the barrier of the Patriarchs.'
Zen Master Tianlun resided at Dongquan in Guangde.
Tianlun Zen Master visited Huiji Xi at Jingci Temple, stayed to serve in the temple, and also managed the key to the library. He sighed, 'The world is declining, and people's roots are shallow and weak. Past teachers with noble virtues and great wisdom and insight are still not trusted by scholars. There is no other reason, probably because they are not pure inside and out.' So he built a thatched hut in Taohuawu in Wuxing. One day, while watering the garden, suddenly the sky darkened, and a violent thunder and wind uprooted the trees. The doubts and obstacles in his chest were immediately resolved. He emerged into the world at Dongquan Temple, and then moved to Foyan Temple in Mingzhi. Zen Master Xiaoyin Xin resided at Longxiang Temple and invited Tianlun Zen Master to be the first seat. Later, he resided at Baoning Temple in Jinling.
The year of Wuchen (In the ninth month of Zhihe first year, the era name was changed to Tianli first year) (1328).
Zen Master Daxin resided at Longxiang Temple in Jinling, and Zen Master Ziru filled the position of abbot of Zhongzhu Temple.
Zen Master Daxin, styled Xiaoyin, visited Huiji Xi.
于百丈凈慈。俱掌記。出世湖之烏回。遷杭之報國中竺。文宗以金陵潛邸為大龍翔集慶寺。簡名德開山。欣首膺其選。號曰廣智全悟大禪師。如字一溪。欣舉補住中竺。
文宗。
文宗己巳二年。
敕謚中峰祖曰智覺塔曰法雲詔奎章學士虞集撰銘。
庚午至順元年(正月朝廷命趙世延世安纂修經世大典加封孔子父齊國公叔梁紇為啟聖王母魯國太夫人顏氏為啟聖王夫人顏子兗國復聖公曾子郕國宗聖公子思沂國述聖公孟子鄒國亞聖公河南伯程顥豫國公伊陽伯程頤洛國公)。
禪師嘉興大中祥符寺梅屋念常集佛祖歷代通載成。
常華亭黃氏子。年十二出家。十四剃髮受具。佛智熙自江西百丈。遷杭之凈慈。常往參承。熙上堂。舉太原孚上座聞角聲悟道因緣。頌曰。琴生入滄海。太史游名山。從此揚州城外路。令嚴不許蚤開關。常于言卜豁然有省。投丈室呈所解。熙頷之。俾掌記室。迨熙遷徑山。常職后版。表率一眾。后奉旨選召。出世祥符。集佛祖通載。凡二十二卷。
祖復居士宋濂書。
濂字景濂。號無相居士。金華人。生時母夢異僧。手寫華嚴經來謂母曰。吾乃永明延壽。愿假一室以終此卷。覺已濂即生。因名曰壽。后更名濂。六歲日記二千餘言。九歲能詩。入青蘿
【現代漢語翻譯】 現代漢語譯本 于百丈凈慈寺，都擔任掌記僧的職務。後來離開湖州的烏回寺，前往杭州的報國寺和中竺寺。文宗皇帝在金陵的潛邸被改為大龍翔集慶寺后，選拔有德行的僧人擔任開山住持，欣禪師首先被選中，被賜號為廣智全悟大禪師。他像一溪水一樣清澈。欣禪師被推舉去中竺寺擔任住持。
文宗（唐文宗，827-840）。
文宗己巳二年（829年）。
朝廷下令追諡中峰和尚為智覺禪師，塔名為法雲塔，並詔令奎章學士虞集撰寫碑銘。
庚午至順元年（元順帝至順元年，1330年）正月，朝廷命令趙世延、趙世安纂修《經世大典》，加封孔子的父親齊國公叔梁紇為啟聖王，孔子的母親魯國太夫人顏氏為啟聖王夫人，顏回被封為兗國復聖公，曾參被封為郕國宗聖公，子思被封為沂國述聖公，孟子被封為鄒國亞聖公，程顥被封為河南伯豫國公，程頤被封為伊陽伯洛國公）。
禪師嘉興大中祥符寺的梅屋念常禪師編纂完成了《佛祖歷代通載》。
念常是華亭黃氏的兒子，十二歲出家，十四歲剃度受具足戒。佛智熙禪師從江西百丈寺遷到杭州的凈慈寺，念常前往參拜侍奉。佛智熙禪師上堂說法時，引用了太原孚上座聽到角聲而悟道的因緣，並作偈頌說：『琴生入滄海，太史游名山。從此揚州城外路，令嚴不許蚤開關。』念常在言語間豁然開悟，前往丈室呈述自己的理解，佛智熙禪師點頭認可，讓他擔任掌記室的職務。等到佛智熙禪師遷往徑山寺，念常擔任后版的職務，成為大眾的表率。後來奉旨選召，出世住持祥符寺，編纂了《佛祖通載》，共二十二卷。
祖復居士宋濂書寫。
宋濂，字景濂，號無相居士，是金華人。出生時，他的母親夢見一位奇異的僧人，手寫《華嚴經》前來，對他的母親說：『我乃永明延壽禪師，希望借一間屋子來完成這部經。』醒來后，宋濂就出生了，因此取名為壽，後來改名為濂。六歲時，每天能記住兩千多字，九歲就能寫詩，進入青蘿書院學習。
【English Translation】 English version He served as a registrar at both Baizhang Jingci Monastery. Later, he left Wuhui Monastery in Lake Prefecture and moved to Baoguo Monastery and Zhongzhu Monastery in Hangzhou. When Emperor Wenzong transformed his former residence in Jinling into the Great Longxiang Jiqing Monastery, he selected virtuous monks to serve as the founding abbots. Chan Master Xin was the first to be chosen and was granted the title of Great Chan Master Guangzhi Quanwu (Vast Wisdom, Complete Enlightenment). He was as clear as a stream. Chan Master Xin was recommended to serve as the abbot of Zhongzhu Monastery.
Emperor Wenzong (Tang Wenzong, 827-840).
The second year of Emperor Wenzong's Jisi reign (829 AD).
The court ordered that the late Chan Master Zhongfeng be posthumously honored as Chan Master Zhijue, and his stupa be named Fayun Stupa. The court also ordered Yu Ji, a scholar of the Kuizhang Hall, to compose an inscription.
In the first month of the Gengwu Zhishun year (1330 AD, the first year of Emperor Shun of Yuan's Zhishun reign), the court ordered Zhao Shiyan and Zhao Shi'an to compile the 'Jingshi Dadian' (Grand Canon for Governing the World), posthumously granting Confucius' father, Shuliang He, the Duke of Qi, the title of King Qisheng (Enlightened Sage), Confucius' mother, Lady Yan of Lu, the title of Queen Qisheng, Yan Hui the Duke of Fusheng of Yan, Zeng Shen the Duke of Zongsheng of Cheng, Zisi the Duke of Shusheng of Yi, Mencius the Duke of Yasheng of Zou, Cheng Hao the Earl of Henan and Duke of Yu, and Cheng Yi the Earl of Yiyang and Duke of Luo).
Chan Master Nianchang of Meiwu at Dazhong Xiangfu Monastery in Jiaxing compiled the 'Comprehensive Records of Buddhas and Patriarchs Through the Ages'.
Nianchang was the son of the Huang family of Huating. He left home at the age of twelve and was fully ordained at the age of fourteen. Chan Master Fozhi Xi moved from Baizhang Monastery in Jiangxi to Jingci Monastery in Hangzhou, and Nianchang went to pay respects and serve him. When Chan Master Fozhi Xi ascended the Dharma hall, he cited the story of Upadhyaya Fu of Taiyuan who attained enlightenment upon hearing the sound of a horn, and composed a verse saying: 'The qin player enters the vast sea, the historian travels to famous mountains. From this point on, the road outside Yangzhou city is strictly guarded, and early opening of the gates is not allowed.' Nianchang suddenly gained insight from these words and went to the abbot's room to present his understanding. Chan Master Fozhi Xi nodded in approval and appointed him as the registrar. When Chan Master Fozhi Xi moved to Jingshan Monastery, Nianchang served as the rear board member, becoming a model for the assembly. Later, he was selected by imperial decree to emerge into the world and preside over Xiangfu Monastery, compiling the 'Comprehensive Records of Buddhas and Patriarchs', totaling twenty-two volumes.
Written by Layman Zufu, Song Lian.
Song Lian, styled Jinglian, with the sobriquet Wuxiang Layman, was a native of Jinhua. When he was born, his mother dreamed of an extraordinary monk who came with a handwritten 'Avatamsaka Sutra', saying to his mother, 'I am Yongming Yanshou. I wish to borrow a room to complete this scripture.' Upon waking, Lian was born, so he was named Shou, later changed to Lian. At the age of six, he could memorize more than two thousand words a day, and at the age of nine, he could write poetry, entering the Qingluo Academy to study.
。盡閱鄭氏所著書數萬卷。聞祖吐辭如奔雷。欲屈之。特往謁。相與詰難數千言。不契而退。覆上祖書。祖答曰。前日承一宿山中。今日有書來報。無明讀一過。不覺失笑。笑個甚麼。笑景濂坐井觀天。又如貧兒拾得錫。說與人要做銀子賣。只是自不識貨。教別人不識貨則不可。何以故。景濂每嘗在塵勞聲色境界中。輥得爛骨地熟了。思量計較文字語言。弄聰明業識多了。乍聞吾輩說一個放下。可以做寂靜工夫。透脫生死。暫起一念厭離心。退步靜坐。乃見無思量。無語言處。便錯認作法身。喻如玲瓏八面窗。喻如須彌山。言說不得。這個只是暫時歧路。如何便罵得佛。讚得祖。讚得無明耶。贊罵憎愛心不除。但增長我見。我見未忘。目前只見別人過失。不知自家過失。要成辦透脫生死大事。難矣。景濂果欲辦這件事。只向無思量無言語處。仔細推窮。不用說向人。驀忽命根斷。偷心絕。絕後更蘇。欺君不得。卻來求印可。亦不遲。
辛未二年。
禪師清珙出住當湖福源。
珙常熟溫氏子。首謁高峰祖。服勤三年。后參道場信。中途舉首見風亭。豁然。請住當湖福源。堅臥不起。往返至再。勉就入院。后隱居霞浦山。清苦自持。不事幹謁。茍絕食。飲水而已。作為詩偈。多警發語。誦之者。心爽神
【現代漢語翻譯】 現代漢語譯本： 讀完了鄭氏所著的數萬卷書籍，聽說高峰祖師（指高峰原妙禪師）的言辭如奔雷般迅猛，想要駁倒他，特地前去拜訪。兩人相互辯論詰難了數千言，但意見不合，於是退了出來。之後又給高峰祖師寫信。高峰祖師回覆說：『前些日子承蒙你到山中住了一晚，今天就有書信來回報。我把你的《無明》讀了一遍，不禁失笑。笑什麼呢？笑景濂（鄭景濂，即鄭氏）坐井觀天，又像貧窮的人撿到錫，告訴別人說要當銀子賣。只是自己不識貨，教別人不識貨可就不對了。』為什麼這麼說呢？景濂常常在塵世的勞苦和聲色境界中，翻滾得爛熟了，思量計較文字語言，賣弄聰明和業識太多了。乍一聽到我們這些人說一個『放下』，可以做寂靜的功夫，透脫生死，就暫時生起一念厭離心，退一步觀察無思量、無語言之處，便錯誤地認為那是法身。這就像玲瓏八面窗，又像須彌山，難以用言語表達。這只是暫時的歧路，怎麼就可以隨意地謾罵佛，讚揚祖師，讚揚無明呢？讚揚謾罵，憎恨喜愛之心不去除，只會增長我見。我見沒有忘卻，眼前就只會看到別人的過失，看不到自己的過失。想要成就透脫生死的這件大事，就難了。景濂如果真想辦這件事，只向無思量、無言語之處，仔細地推究窮盡，不用向人訴說，一旦命根斷絕，偷心泯滅，泯滅之後又能復甦，欺騙不了自己，再來求我印證，也不遲。
辛未二年（1391年）。
禪師清珙（清珙禪師）出任當湖福源寺住持。
清珙是常熟溫氏的兒子，最初拜見高峰祖師，勤勞服侍了三年。後來參訪道場信禪師，途中看到首見風亭，豁然開悟。請他去當湖福源寺擔任住持，他堅決推辭，往返多次，才勉強就任。之後隱居在霞浦山，生活清苦，安貧樂道，不事幹謁。有時斷絕食物，只喝水而已。他所作的詩偈，多有警醒發人深省的語句，誦讀的人，心曠神怡。
【English Translation】 English version: After reading tens of thousands of volumes written by Zheng, I heard that the words of Zen Master Gaofeng (Zen Master Gaofeng Yuanmiao) were as swift as thunder, and I wanted to refute him, so I made a special trip to visit him. The two debated and questioned each other for thousands of words, but their opinions differed, so I withdrew. Later, I wrote a letter to Zen Master Gaofeng. Zen Master Gaofeng replied: 'The other day, I was honored to have you stay in the mountains for one night, and today I received a letter in return. I read your 'Avidya' (ignorance), and couldn't help but laugh. What am I laughing at? I'm laughing at Jinglian (Zheng Jinglian, i.e., Mr. Zheng) sitting in a well and looking at the sky, and like a poor man picking up tin and telling others that he wants to sell it as silver. It's just that he doesn't know the goods himself, and it's not right to teach others not to know the goods.' Why do I say this? Jinglian often rolls around in the toil and sensual realms of the world, thinking and calculating words and language, and showing off his cleverness and karmic consciousness too much. When he suddenly hears us say 'letting go,' he can do the work of stillness and break through birth and death, and he temporarily generates a thought of aversion and retreats to observe the place of no thought and no language, and mistakenly thinks that it is the Dharmakaya (Dharma body). This is like a delicate eight-sided window, and like Mount Sumeru, which cannot be expressed in words. This is only a temporary fork in the road, how can you arbitrarily scold the Buddha, praise the Patriarch, and praise Avidya? Praising and scolding, hating and loving, if the mind is not removed, it will only increase self-view. If self-view is not forgotten, you will only see the faults of others and not see your own faults. It is difficult to accomplish the great task of breaking through birth and death. If Jinglian really wants to do this, he should only carefully investigate and exhaust the place of no thought and no language, without telling others. Once the root of life is cut off, the stealing mind is extinguished, and after extinction, it can be revived, and you cannot deceive yourself. It is not too late to ask me for endorsement.'
In the second year of Xinwei (1391 AD).
Zen Master Qinggong (Zen Master Qinggong) took office as the abbot of Fuyuan Temple in Danghu.
Qinggong was the son of the Wen family in Changshu. He first visited Zen Master Gaofeng and served diligently for three years. Later, he visited Zen Master Daochangxin, and he suddenly realized when he saw the Fengting Pavilion on the way. He was invited to serve as the abbot of Fuyuan Temple in Danghu, but he firmly declined. After many trips back and forth, he reluctantly took office. Later, he lived in seclusion in Mount Xiapu, living a simple life, being content with poverty and enjoying the Tao, and not engaging in solicitation. Sometimes he cut off food and only drank water. His poems and verses often contained awakening and thought-provoking sentences, and those who recited them felt refreshed.
慕。以為有古德遺風。高麗國師大古愚嘗侍珙得旨。王聞欽仰。表達朝廷。敕謚佛慈慧照禪師。仍請舍利歸國供養。
壬申三年(五月白虹並日出長亙天 八月天鼓鳴于東北)。
禪師紹大出世烏龍。
大嚴州吳氏子。參虛谷陵于徑山。佩服心印。遍游江湖。出住郡之烏龍。遷云黃寶林。法席稱一時之盛。後坐化。舍利如紺珠。
順帝。
順帝癸酉元統元年。
重修百丈清規。
百丈德輝。龍翔大欣。奉敕重修。
圓通訥曰。昔百丈大智禪師。建叢林。立規矩。欲救像季不正之弊。曾不知像季學者。盜規矩以破百丈之叢林。上古之世。雖巢居穴處。人人自律。大智之後。雖高堂廣廈。人人自廢。故曰安危德也。興亡數也。茍德可將。何必叢林。茍數可憑。曷用規矩。
祥符蔭曰。圓通之言。為叢林行清規者言之也。曾不知修清規而主之行者。曲狥世典。大意不申。道隨時替。烏乎難哉。
甲戌二年(正月汴梁雨血 三月彰德路雨毛如線)。
禪師高峰支下天目正覺了義寂。
義住師子正宗禪寺。元統元年歲除日。謂侍者曰。有一件事天來大。你還委悉么。良久曰。明日是年朝。正月六日。詣法雲塔西。指空地曰。更好立個無縫塔。其夕與
【現代漢語翻譯】 現代漢語譯本 仰慕他，認為他有古代高僧的遺風。高麗國師大古愚曾經侍奉珙禪師並得到他的認可。高麗國王聽聞后非常欽佩仰慕，上報朝廷。朝廷追諡他為佛慈慧照禪師，並請回舍利子供奉。
元統元年壬申三年（1332年）（五月出現白色彩虹與太陽同時出現，橫貫天空，八月東北方向傳來天鼓的聲音）。
禪師紹大在烏龍寺開法傳道。
大嚴州吳氏之子。跟隨虛谷陵禪師在徑山參禪。佩服並領會了心印。遍游各地。後來到郡中的烏龍寺擔任住持。之後又遷往云黃寶林寺。他的講法非常興盛。後來坐化圓寂。舍利子呈現紺青色。
順帝。
順帝癸酉元統元年（1333年）。
重修百丈清規。
百丈德輝、龍翔大欣奉皇帝的命令重新修訂。
圓通訥說：『從前百丈大智禪師建立叢林，制定規矩，想要挽救末法時期不正的風氣。卻不知道末法時期的學人，盜用規矩來破壞百丈禪師的叢林。上古時代，即使是住在樹上或洞穴里，人人都能自我約束。大智禪師之後，即使是高堂廣廈，人人都在自我放縱。所以說，安定與否在於德行，興盛與衰亡在於天數。如果德行可以依靠，又何必建立叢林？如果天數可以憑藉，又何必制定規矩？』
祥符蔭說：『圓通訥的話，是為在叢林中奉行清規的人說的。卻不知道修訂清規並主持實行的人，曲意迎合世俗的規矩，不能申明大義，道義隨著時間而衰敗，唉，太難了。』
元統二年甲戌二年（1334年）（正月汴梁下血雨，三月彰德路下毛髮一樣的雨）。
禪師高峰的支派天目正覺了義寂。
了義禪師住在師子正宗禪寺。元統元年（1333年）除夕，對侍者說：『有一件事像天一樣大，你明白嗎？』過了很久說：『明天是新年了。』正月六日，到法雲塔西邊，指著空地說：『最好在這裡建一個無縫塔。』當天晚上圓寂。
【English Translation】 English version He was admired, and it was thought that he had the demeanor of ancient virtuous monks. The Korean National Teacher Da Gu Yu once served under Chan Master Gong and received his approval. The King of Korea, upon hearing this, greatly admired him and reported it to the court. The court posthumously conferred upon him the title of Chan Master Foci Huizhao (Buddha's Compassionate Wisdom Illuminating) and requested that his relics be returned to Korea for veneration.
In the third year of Renchen (1332) of the Yuantong reign (A white rainbow appeared alongside the sun in May, spanning the sky; in August, the sound of heavenly drums was heard from the northeast).
Chan Master Shaoda began preaching at Wulong Temple.
He was a son of the Wu family of Dayanzhou. He followed Chan Master Xugu Ling at Jingshan to practice Chan. He admired and understood the mind-seal. He traveled extensively. Later, he became the abbot of Wulong Temple in the prefecture. After that, he moved to Yunhuang Baolin Temple. His Dharma assembly was very prosperous. Later, he passed away in meditation. His relics were dark blue in color.
Emperor Shun.
The first year of Yuantong (1333) of the Guiyou year of Emperor Shun.
The Bai Zhang Pure Rules were revised.
Baizhang Dehui and Longxiang Daxin revised it by imperial order.
Yuantong Ne said: 'In the past, Chan Master Baizhang Dazhi (Great Wisdom) established monasteries and set up rules, wanting to save the improper customs of the Dharma Ending Age. But he did not know that the scholars of the Dharma Ending Age would steal the rules to destroy Chan Master Baizhang's monasteries. In ancient times, even though people lived in trees or caves, everyone could restrain themselves. After Dazhi, even with grand halls and wide mansions, everyone indulged themselves. Therefore, it is said that stability depends on virtue, and prosperity and decline depend on destiny. If virtue can be relied upon, why build monasteries? If destiny can be relied upon, why set up rules?'
Xiangfu Yin said: 'Yuantong Ne's words are for those who practice the pure rules in monasteries. But he does not know that those who revise the pure rules and preside over their implementation, cater to worldly customs and cannot declare the great meaning. The Dao declines with time. Alas, it is too difficult.'
In the second year of Jiaxu (1334) of the Yuantong reign (In the first month, blood rained in Bianliang; in the third month, hair-like rain fell in Zhangde Road).
Chan Master Gaofeng's lineage, Tianmu Zhengjue Liaoyi Ji.
Chan Master Liaoyi lived in Shizi Zhengzong Chan Temple. On New Year's Eve of the first year of Yuantong (1333), he said to his attendant: 'There is something as big as the sky, do you understand it?' After a long time, he said: 'Tomorrow is the New Year.' On the sixth day of the first month, he went to the west of Fayun Pagoda, pointed to the empty ground and said: 'It is best to build a seamless pagoda here.' He passed away that night.
禪者談笑如平時。至夜分乃曰。老僧明日天臺去也。禪者曰。某甲隨師去。義曰。你走馬也趁我不及。翼旦趺坐而化。化之日。雷砰雨射。白晝晦暝。及葬雪華繽紛。林木縞素。送葬者數千人。悲動山谷。初中峰祖示寂。會葬齋次。義謂眾曰。后十二年。更為老僧一會。眾未深信。至是始驗。敕謚佛慧圓明正覺普度禪師。
禪師時蔚來參居第一座。
蔚參止巖于虎跑。巖示以南泉三不是語。因入明州達蓬山佛趾寺側卓庵。晝夜力參。一日聞寺主舉溈山踢倒凈瓶公案。驀地觸發。說偈曰。顛顛倒倒老南泉。累我工夫卻半年。當下若還親薦得。如何不進劈胸拳。聞祖。直造丈室。祖曰。將甚麼來與老僧相見。蔚豎起拳曰。者里與和尚相見。祖曰。死了燒了。向何處安身立命。蔚曰。漚生漚滅水還在。風息波平月印潭祖曰。莫要請益受戒么。蔚掩耳而出。明日普請砍松次。蔚拈圓石作獻珠狀。曰請和尚酬價。祖曰。不值半文錢。蔚曰瞎。祖曰我也瞎。你也瞎。蔚曰瞎瞎。即呈偈曰。龍宮女子將珠獻。價值三千與大千。卻被旁觀人決破。誰知不值半文錢。祖謂左右曰。蔚山主頗有衲僧氣息。遂命居第一座。尋卓庵于藺溪之嵩山。
禪師瑞巖下華頂真覺無見先睹寂。
睹仙居葉氏子。參方山寶于瑞巖。
【現代漢語翻譯】 現代漢語譯本 禪師談笑如平時一樣。到了深夜才說：『老僧明天要去天臺山了。』禪者說：『我跟隨師父去。』義禪師說：『你騎馬也趕不上我。』第二天早晨禪師就結跏趺坐圓寂了。圓寂那天，雷聲轟鳴，暴雨傾瀉，白天變得昏暗。等到安葬時，雪花紛紛飄落，樹林一片銀白。送葬的人有數千人，悲傷之聲震動山谷。當初中峰祖禪師圓寂時，舉行葬禮齋飯期間，義禪師對眾人說：『十二年後，再為老僧舉行一次法會。』眾人不太相信，到這時才應驗。朝廷追諡為佛慧圓明正覺普度禪師。
禪師當時讓時蔚來參禪，並讓他擔任第一座。
時蔚在虎跑寺向止巖禪師參禪。止巖禪師用南泉普愿（Nanquan Puyuan）的『三不是』之語開示他。於是時蔚前往明州（Mingzhou）達蓬山（Dapeng Mountain）佛趾寺（Fozhi Temple）旁搭建茅庵，日夜努力參禪。一天，聽到寺院住持舉溈山靈佑（Guishan Lingyou）踢倒凈瓶的公案，忽然有所領悟，說了偈語：『顛顛倒倒老南泉（Nanquan）。累我工夫卻半年。當下若還親薦得。如何不進劈胸拳。』時蔚去拜見中峰祖禪師。中峰祖禪師問：『你拿什麼來與老僧相見？』時蔚豎起拳頭說：『就在這裡與和尚相見。』中峰祖禪師說：『死了燒了，向何處安身立命？』時蔚說：『漚生漚滅水還在，風息波平月印潭。』中峰祖禪師問：『莫非要請益受戒嗎？』時蔚捂著耳朵走了出去。第二天，大家一起砍松樹時，時蔚拿著一塊圓石頭，做出獻寶珠的樣子，說：『請和尚估價。』中峰祖禪師說：『不值半文錢。』時蔚說：『瞎。』中峰祖禪師說：『我也瞎，你也瞎。』時蔚說：『瞎瞎。』隨即呈上偈語：『龍宮女子將珠獻，價值三千與大千。卻被旁觀人決破，誰知不值半文錢。』中峰祖禪師對身邊的人說：『蔚山主頗有衲僧氣息。』於是命他擔任第一座。不久，時蔚在藺溪（Linxi）嵩山（Song Mountain）搭建茅庵。
禪師瑞巖（Ruiyan）下華頂（Huading）真覺（Zhenjue）無見（Wujian）先睹（Xiandu）寂。
無見是仙居（Xianju）葉氏之子，在瑞巖（Ruiyan）向方山寶（Fangshan Bao）禪師參禪。
【English Translation】 English version The Chan master laughed and talked as usual. At midnight, he said, 'This old monk will go to Mount Tiantai tomorrow.' The Chan practitioner said, 'I will follow you, Master.' Yi said, 'You can't catch up with me even on horseback.' The next morning, he sat in the lotus position and passed away. On the day of his passing, there was thunder and heavy rain, and the daytime became dark. When he was buried, snowflakes fell in abundance, and the forests were covered in white. Thousands of people attended the funeral, and their sorrow shook the valleys. Initially, when Chan Master Zhongfeng Zu passed away, during the funeral feast, Yi said to the crowd, 'Twelve years later, hold another gathering for this old monk.' The crowd did not fully believe it, but it was verified at this time. The imperial court posthumously conferred the title of Chan Master of Buddha Wisdom, Perfect Enlightenment, Correct Awakening, and Universal Salvation.
At that time, the Chan master had Shi Wei come to study Chan and appointed him to the first seat.
Shi Wei practiced Chan with Zhiyan at Hupao Temple. Zhiyan enlightened him with Nanquan Puyuan's 'three not' saying. Thereupon, Shi Wei went to build a hut next to Fozhi Temple on Mount Dapeng in Mingzhou, diligently practicing Chan day and night. One day, upon hearing the abbot of the temple cite the case of Guishan Lingyou kicking over the water bottle, he suddenly had an awakening and said in a verse: 'Upside down, old Nanquan (Nanquan). Wasted half a year of my effort. If I can personally realize it right now, how can I not deliver a chest-splitting punch?' Wei went to see Chan Master Zhongfeng Zu. Chan Master Zhongfeng Zu asked, 'What do you bring to meet this old monk?' Wei raised his fist and said, 'I meet the abbot right here.' Chan Master Zhongfeng Zu said, 'Dead and burned, where will you settle down?' Wei said, 'Bubbles rise and fall, but the water remains; the wind stops, the waves calm, and the moon reflects in the pool.' Chan Master Zhongfeng Zu asked, 'Do you want to seek instruction and receive precepts?' Wei covered his ears and left. The next day, when everyone was cutting pine trees, Wei held a round stone, pretending to offer a pearl, and said, 'Please, Abbot, appraise the price.' Chan Master Zhongfeng Zu said, 'Not worth half a penny.' Wei said, 'Blind.' Chan Master Zhongfeng Zu said, 'I am blind too, you are blind too.' Wei said, 'Blind, blind.' Then he presented a verse: 'The dragon palace maiden offers a pearl, worth three thousand and the great thousand. But it is judged and broken by onlookers, who knows it is not worth half a penny.' Chan Master Zhongfeng Zu said to those around him, 'Mountain Master Wei has the air of a monastic.' So he ordered him to take the first seat. Soon, Wei built a hut on Mount Song in Linxi.
Chan Master Ruiyan (Ruiyan) Xia Huading (Huading) Zhenjue (Zhenjue) Wujian (Wujian) Xiandu (Xiandu) passed away.
Wujian was the son of the Ye family of Xianju (Xianju), and he practiced Chan with Chan Master Fangshan Bao at Ruiyan (Ruiyan).
盡得其法要。結茅華頂。學者雲集。道俗以為無田不可蓄眾。往往持田券來施。皆卻之。冬夏一衲。食惟充飢。遷化火浴。忽胸中清水逆出如注。得舍利大如菽。光耀人目。敕號真覺。塔曰寂光。
乙亥至元元年。
禪師梵琦自海鹽天寧遷杭州報國。
琦字楚石。嗣元叟端。出世海鹽福臻。遷天寧。復主杭州報國。
丙子二年(正月宿松縣地震山裂南陽鄧州五月至八月霖雨湍河白河水災秦州山崩浙江自春至八月不雨民大饑)。
禪師高峰支下處州白雲空中 假寂。
假嗣高峰祖。棲白雲山。四方禪衲。聞風來赴。屨滿戶外。夏一日。援筆書偈曰。地水火風先佛記。掘地深埋第一義。既免檀那數片柴。又省人言無舍利。書畢坐化。
丁丑三年(六月京師大霖 八月京師地震)。
戊寅四年(四月京師雨紅沙晝晦 六月信州山震邵武路大水 十二月太白屢經天)。
禪師法林住靈隱。
林字竹泉。參元叟端于中竺。掌藏鑰。居凈慈蒙堂。不出戶者九年。丞相脫歡請住浙之萬壽。遷中竺。復遷靈隱。宗風大振。帝錫金襕法衣。時元叟在徑山。同時唱道五山。傳為盛事。
己卯五年(六月汀州大水 七月常州宜興山水溢高一丈自七月至九月太白屢經天)
【現代漢語翻譯】 現代漢語譯本： 完全掌握了佛法的精要。在華頂結茅居住，前來求學的僧人和俗人聚集。他們認為沒有田地就無法供養這麼多人，常常拿著田地契約來佈施，都被他拒絕了。冬天夏天都只穿一件僧衣，食物僅僅用來充飢。圓寂火化后，忽然從胸中涌出清水，像傾倒一樣。得到舍利，大如豆子，光芒耀眼。皇帝敕封他為真覺禪師，塔的名字叫做寂光。
乙亥元朝至元元年（1264年）。
禪師梵琦從海鹽天寧寺遷到杭州報國寺。
梵琦，字楚石，是元叟端（Yuansou Duan）的法嗣。最初在海鹽福臻寺弘法，后遷到天寧寺，又主持杭州報國寺。
丙子至元二年（1265年）（正月宿松縣地震，山裂開；南陽、鄧州五月到八月連降大雨，湍河、白河發生水災；秦州山崩；浙江從春天到八月沒有下雨，百姓大饑荒）。
禪師高峰（Gaofeng）門下的處州白雲空中 假圓寂。
空中 假是高峰祖（Gaofeng Zu）的法嗣，居住在白雲山。四方的禪僧，聽到他的名聲前來拜訪，鞋子堆滿了門外。夏天的一天，他拿起筆寫下偈語說：『地水火風先佛記，掘地深埋第一義。既免檀那數片柴，又省人言無舍利。』寫完就坐化了。
丁丑至元三年（1266年）（六月京師大雨，八月京師地震）。
戊寅至元四年（1267年）（四月京師下紅色的沙塵，白天昏暗；六月信州山震動，邵武路發生大水；十二月太白星多次經過天空）。
禪師法林住在靈隱寺。
法林，字竹泉，在中竺寺參拜元叟端（Yuansou Duan），掌管藏經的鑰匙。住在凈慈寺的蒙堂，九年不出門。丞相脫歡（Tuohuan）請他去主持浙江的萬壽寺，后遷到中竺寺，又遷到靈隱寺，宗風大振。皇帝賜給他金襕法衣。當時元叟端（Yuansou Duan）在徑山寺，同時在五大名山弘揚佛法，傳為盛事。
己卯至元五年（1268年）（六月汀州大水，七月常州宜興山水氾濫，水高一丈，從七月到九月太白星多次經過天空）
【English Translation】 English version: He fully grasped the essentials of the Dharma. He built a thatched hut on Mount Huading, and scholars, both monastic and lay, gathered. They thought it impossible to support so many people without land, and often brought land deeds to donate, but he refused them all. He wore only one robe in winter and summer, and his food was just enough to fill his stomach. After his death and cremation, suddenly clear water gushed out from his chest like a torrent. He obtained relics as large as soybeans, with light dazzling to the eyes. The emperor bestowed upon him the title 'Zen Master Zhenjue' (True Enlightenment), and the pagoda was named 'Silent Light'.
Yi Hai, the first year of Zhiyuan (1264) of the Yuan Dynasty.
Zen Master Fanqi moved from Tianning Temple in Haiyan to Baoguo Temple in Hangzhou.
Fanqi, styled Chushi, was a Dharma heir of Yuansou Duan. He first propagated the Dharma at Fuzhen Temple in Haiyan, then moved to Tianning Temple, and later presided over Baoguo Temple in Hangzhou.
Bingzi, the second year of Zhiyuan (1265) (In the first month, an earthquake occurred in Susong County, and mountains split; from May to August, Nanyang and Dengzhou experienced heavy rains, causing floods in the Tuan River and Bai River; mountains collapsed in Qinzhou; Zhejiang experienced no rain from spring to August, leading to a great famine among the people).
Zen Master Kongzhong Jia of Baiyun (White Cloud) in Chuzhou, a descendant of Gaofeng, passed away.
Kongzhong Jia was a Dharma heir of Gaofeng Zu. He resided on Mount Baiyun. Zen monks from all directions came to visit upon hearing of his reputation, and their shoes filled the doorway. One summer day, he took up a brush and wrote a verse saying: 'Earth, water, fire, and wind, the Buddhas have foretold; dig deep and bury the ultimate meaning. This avoids the need for the donor's firewood, and saves people from saying there are no relics.' After writing, he passed away in a seated posture.
Dingchou, the third year of Zhiyuan (1266) (In the sixth month, there was heavy rain in the capital; in the eighth month, an earthquake occurred in the capital).
Wuyin, the fourth year of Zhiyuan (1267) (In the fourth month, red sand rained in the capital, and the daytime was dark; in the sixth month, mountains shook in Xinzhou, and a great flood occurred in Shaowu; in the twelfth month, Venus repeatedly passed through the sky).
Zen Master Falin resided at Lingyin Temple.
Falin, styled Zhuquan, studied with Yuansou Duan at Zhongzhu Temple and was in charge of the sutra library. He lived in the Mengtang Hall of Jingci Temple for nine years without leaving. Prime Minister Tuohuan invited him to preside over Wanshou Temple in Zhejiang, then he moved to Zhongzhu Temple, and later to Lingyin Temple, where the Zen tradition greatly flourished. The emperor bestowed upon him a golden kasaya. At that time, Yuansou Duan was at Jingshan Temple, and they simultaneously propagated the Dharma at the five major mountains, which was celebrated as a grand event.
Jimao, the fifth year of Zhiyuan (1268) (In the sixth month, there was a great flood in Tingzhou; in the seventh month, the mountains and rivers overflowed in Changzhou and Yixing, with the water rising one zhang; from July to September, Venus repeatedly passed through the sky).
。
禪師曇噩開山瑞龍。
噩嗣徑山端。初出世慶元保聖。遷國清。己卯。瑞龍更禪剎。請噩開山。每戒諸徒。日研究空宗。當外形骸。忘寢食。以消累劫宿習。然後心地明明耳。自是日唯一食。終夜凝坐。有重修歷代高僧傳行世。
庚辰六年。
辛巳至正元年。
禪師藏叟下徑山慧文正辯元叟行端寂。
壬午二年(四月冀寧地震裂聲如雷惠州羅浮山崩)。
禪師惟則住吳閶菩提正宗寺。
中峰本祖寂后。諸名山屢請惟則主席。則堅卻不赴。隱居華亭城北。距城二里許。至元辛巳。客吳門幻住。至正壬午。門人相與築室于姑蘇城中師子林。號菩提正宗寺。奉則居焉。
禪師了堂一住臺州紫籜。
一薦福道嗣。住紫籜。次遷天童。上堂曰。長嘴鳥。芳樹不棲。摩斯迦。滄溟不入。龍泉與鈯斧同鐵。利鈍懸殊。良驥與駑駘同途。遲速有異。以拂子畫一畫曰。花須連夜發。莫待曉風吹。
禪師智及住昌國隆教。
及字以中。吳縣人。俗姓顧。初生時。靈夢發祥。祝髮受具。往聽賢首法界觀未終章。管爾而笑曰。一真法界。圓同太虛。但涉言辭。即成剩法。縱獲天雨寶華。於我奚益哉。遂走建業見大欣。欣以文章道德傾動一世。見及文彩彰露。交
【現代漢語翻譯】 現代漢語譯本 禪師曇噩開山瑞龍。 曇噩禪師是徑山端禪師的法嗣，最初在慶元府的保聖寺出世，后遷往國清寺。元順帝至正己卯年（1339年），瑞龍寺改為禪剎，迎請曇噩禪師開山。他經常告誡弟子們，要每日研究空宗，忘卻外在形骸，廢寢忘食，以此來消除累世的習氣，這樣才能心地明朗。自此以後，他每日只吃一餐，整夜凝神靜坐，並重修了《歷代高僧傳》流傳於世。 元惠宗至正庚辰六年（1340年）。 元惠宗至正辛巳元年（1341年）。 禪師藏叟在徑山慧文禪寺，慧文禪師圓寂后，由正辯禪師和元叟行端禪師相繼主持。 元惠宗至正壬午二年（1342年）（四月，冀寧發生地震，地裂聲如雷鳴，惠州羅浮山崩塌）。 禪師惟則住持吳閶的菩提正宗寺。 中峰本祖禪師圓寂后，許多名山寺院多次邀請惟則禪師擔任住持，但惟則禪師堅決推辭，隱居在華亭城北，距離城池大約二里路的地方。元朝至元辛巳年，他客居吳門幻住庵。元朝至正壬午年，門人們共同在姑蘇城中的獅子林建造房屋，命名為菩提正宗寺，供奉惟則禪師居住。 禪師了堂一直住在臺州紫籜寺。 了堂禪師先在薦福寺嗣法，后住持紫籜寺，之後遷往天童寺。上堂說法時說：『長嘴鳥，不在芳香的樹上棲息；摩斯迦（一種海獸），不進入滄溟大海。龍泉劍和鈯斧都是鐵，鋒利和遲鈍卻有很大差別；良馬和劣馬同路，速度卻有快慢之分。』用拂塵畫了一下，說：『花須連夜開放，不要等待曉風吹拂。』 禪師智及住持昌國隆教寺。 智及禪師，字以中，吳縣人，俗姓顧。出生時，有靈異的夢兆。剃度受戒后，前往聽講賢首宗的《法界觀》，未聽完最後一章，管爾笑著說：『一真法界，圓融如同太虛空，但凡涉及言辭，就成了多餘的說法。縱然獲得天降寶華，對於我又有什麼益處呢？』於是前往建業拜見大欣禪師，大欣禪師以文章道德傾動一時，看到智及禪師文采彰露，便
【English Translation】 English version Chan Master Tan'e opened Ruilong Monastery. Tan'e was a Dharma heir of Duan of Jingshan (Mount Jing). He first appeared in Baosheng Monastery in Qingyuan, and later moved to Guoqing Monastery. In the year Ji Mao (1339) of the Zhizheng reign of Emperor Shun of Yuan, Ruilong Monastery was converted into a Chan monastery, and Tan'e was invited to open the mountain (become the abbot). He often admonished his disciples to study the 'emptiness' doctrine daily, disregard their physical form, and forget about sleeping and eating, in order to eliminate the accumulated habits of past kalpas. Only then would their minds become clear. From then on, he ate only one meal a day and sat in meditation all night. He also revised the 'Biographies of Eminent Monks of Past Dynasties', which was circulated in the world. The sixth year of the Gengchen year (1340) of the Zhizheng reign. The first year of the Xinsi year (1341) of the Zhizheng reign. Chan Master Cangsou resided at Huiwen Monastery on Jingshan (Mount Jing). After the death of Chan Master Huiwen, Chan Masters Zhengbian and Yuansou Xingduan successively presided over the monastery. The second year of the Renwu year (1342) of the Zhizheng reign (In the fourth month, a severe earthquake occurred in Jining, with ground fissures and thunderous sounds, and Mount Luofu in Huizhou collapsed). Chan Master Weize resided at the Bodhi Zhengzong Monastery in Wuchang. After the death of Chan Master Zhongfeng Benzhu, many famous mountain monasteries repeatedly invited Chan Master Weize to preside, but Weize firmly declined and lived in seclusion north of Huating City, about two li (Chinese mile) from the city. In the Xinsi year of the Zhiyuan reign of the Yuan Dynasty, he stayed at Huanzhu Hermitage in Wumen. In the Renwu year of the Zhizheng reign, his disciples together built a house in the Lion Grove in Suzhou City, named it Bodhi Zhengzong Monastery, and invited Weize to reside there. Chan Master Liaotang resided at Zisuo Monastery in Taizhou. Liaotang first inherited the Dharma at Jianfu Monastery, then resided at Zisuo Monastery, and later moved to Tiantong Monastery. In his Dharma talk, he said: 'Long-beaked birds do not perch on fragrant trees; the Makara (a sea monster) does not enter the vast ocean. The Longquan sword and the axe are both iron, but their sharpness and dullness are vastly different; fine steeds and inferior horses travel the same road, but their speed differs. ' He drew a line with his whisk and said: 'Flowers must bloom overnight; do not wait for the morning breeze to blow them away.' Chan Master Zhiji resided at Longjiao Monastery in Changguo. Chan Master Zhiji, styled Yizhong, was a native of Wuxian, with the surname Gu. At birth, auspicious dreams occurred. After tonsure and ordination, he went to listen to the 'Contemplation of the Dharmadhatu' of the Xianshou school. Before finishing the last chapter, Guan Er smiled and said: 'The One True Dharmadhatu is perfectly integrated like the great void, but any involvement with words becomes superfluous. Even if I were to receive a rain of precious flowers from the heavens, what benefit would it be to me?' Thereupon, he went to Jianye to see Chan Master Daxin, who moved the world with his writing and virtue. Seeing Zhiji's literary talent revealed, he
相延譽。有同袍訶曰。子才俊爽若此。不思負荷正法。甘作詩騷奴僕乎。無盡燈偈。所謂黃葉飄飄者。不知作何見解。及舌噤不能答。即歸海云。胸中如礙巨石。目不交睫者逾月。忽見秋葉吹墜于庭。豁然有省。於是登雙徑謁元叟端。自列其所證甚悉。端勘辯之。及隨機參會。不間一發。未幾命侍左右。俄遷藏室。及取教典益溫繹之。宗通說貫。若決江河。出世昌國隆教。
禪師輔良住嘉興聖壽。
良字用貞。號介庵。范文正公十世孫。誕錘粹氣。聰悟夙發。見佛書輒躍然朗誦。若所素習。有相士謂父母曰。是兒清聳。恐非世間法可縛。若使學佛。必能弘大宗乘。里多阿蘭若。良日與群童遨遊其間。徘徊愛慕終日不忍去。父察其志。與相者言合。乃曰。昔范蜀公好與名僧交。嘗勉圓悟勤參叩道要。卒為天下禪宗。吾能惜爾而不使遂其志乎。遂俾剃落受具。即慨然曰。學佛將以明心。心非師無以示肯綮。終日牆面可乎。去習天臺教。白雲杓誨之曰。教乘固當學。若沉溺不返。如入海算沙。徒自困耳。何不更衣以事禪乎。笑隱欣公見主龍翔。其道大被東南。盍往依焉。良即往參欣。問答之際。棒喝交馳。一剎那間。凡情頓喪。久之遂契心法。出世嘉興聖壽。
禪師松隱茂住明州瑞雲。
茂字實庵
【現代漢語翻譯】 現代漢語譯本 互相稱讚。有同僚呵斥他說：『你如此才華橫溢，為何不想著承擔弘揚正法的重任，甘願做詩詞歌賦的奴僕呢？』（對於）無盡燈偈中，所說的『黃葉飄飄』，不知你作何見解？等到他舌頭僵硬不能回答，就回到海云處，（感到）胸中如有巨大的石頭阻礙，眼睛不能閉合超過一個月。忽然看見秋葉被風吹落到庭院中，豁然有所領悟。於是登上雙徑山拜見元叟端（禪師），詳細陳述自己所證悟的（境界）。元叟端（禪師）勘驗辨析他，以及隨機應變的參禪應答，沒有一絲一毫的差錯。不久，（元叟端禪師）命他侍奉左右，不久又調到藏經室。等到他取出佛教經典更加溫習研讀，（對於佛法的）宗旨在心中通達，（對於佛法的）解說貫穿融會，就像決堤的江河一樣。後來在昌國隆教寺開堂說法，弘揚佛法。
禪師輔良，住持嘉興聖壽寺。
輔良禪師，字用貞，號介庵，是范文正公（范仲淹，989-1052）的十世孫。他天生稟賦純粹之氣，聰慧敏悟，很早就顯露出來。看見佛經就高興地朗誦，好像是早已熟悉的一樣。有相面的人對他的父母說：『這個孩子清秀挺拔，恐怕不是世俗的法度可以束縛的。如果讓他學佛，必定能夠弘揚偉大的宗門。』鄉里有很多寺廟。輔良（小時候）每天和一群孩子在寺廟之間遊玩，徘徊愛慕，整天都不忍心離去。他的父親觀察到他的志向，認為和相面的人說的話相符，就說：『過去范蜀公（范仲淹）喜歡和名僧交往，曾經勉勵圓悟禪師勤奮參禪求道，最終成為天下的禪宗大師。我怎麼能吝惜你而不讓你實現你的志向呢？』於是讓他剃度出家，接受具足戒。輔良（出家后）就慨然說：『學佛是爲了明心見性，（而）心性沒有老師就無法指示關鍵所在，難道要整天面對墻壁嗎？』（於是）去學習天臺宗的教義，白雲杓（禪師）教誨他說：『教義固然應當學習，如果沉溺其中不能返回，就像進入大海計算沙子一樣，只是讓自己困惑罷了。為什麼不更換門庭去從事禪宗呢？笑隱欣公（禪師）在龍翔寺主持，他的道法在東南地區廣為流傳，何不前去依止他呢？』輔良（聽后）就前去參拜笑隱欣（禪師）。在問答之際，棒喝交加，一剎那間，凡夫的情感頓時喪失。很久之後，終於契合了心法。後來在嘉興聖壽寺開堂說法，弘揚佛法。
禪師松隱茂，住持明州瑞雲寺。
松隱茂禪師，字實庵。
【English Translation】 English version They praised each other. A colleague rebuked him, saying, 'You are so talented, why don't you think about shouldering the responsibility of propagating the Dharma, and willingly be a slave to poetry and prose?' Regarding the 'Endless Lamp Gatha,' what is your understanding of the so-called 'yellow leaves fluttering'? When he was tongue-tied and unable to answer, he returned to Haiyun, feeling as if a huge stone was blocking his chest, and he couldn't close his eyes for more than a month. Suddenly, he saw autumn leaves being blown into the courtyard, and he suddenly realized something. So he climbed Shuangjing Mountain to visit Yuan Sou Duan (Zen Master), and explained in detail the realm he had realized. Yuan Sou Duan (Zen Master) examined and debated him, and his Zen responses were flawless. Soon, (Yuan Sou Duan Zen Master) ordered him to serve by his side, and soon transferred him to the Sutra Room. When he took out the Buddhist scriptures to study them more thoroughly, he understood the essence of the Dharma in his heart, and his explanations were coherent, like a river bursting its banks. Later, he opened a Dharma hall at Changguo Longjiao Temple to propagate the Dharma.
Zen Master Fu Liang resided at Shengshou Temple in Jiaxing.
Zen Master Fu Liang, styled Yongzhen, named Jie'an, was a tenth-generation descendant of Fan Wenzheng Gong (Fan Zhongyan, 989-1052). He was born with pure energy, and his intelligence and understanding were evident from an early age. He would happily recite Buddhist scriptures as soon as he saw them, as if he were already familiar with them. A physiognomist said to his parents, 'This child is handsome and upright, and I am afraid that worldly laws cannot bind him. If he studies Buddhism, he will surely be able to promote the great sect.' There were many monasteries in the village. Fu Liang (as a child) played among the temples with a group of children every day, lingering and admiring them, and could not bear to leave all day long. His father observed his ambition and thought that it matched what the physiognomist said, so he said, 'In the past, Fan Shugong (Fan Zhongyan) liked to associate with famous monks, and once encouraged Zen Master Yuanwu to diligently practice Zen and seek the essence of the Tao, and eventually became the Zen master of the world. How can I begrudge you and not let you realize your ambition?' So he had him tonsured and ordained. Fu Liang (after becoming a monk) said with emotion, 'Studying Buddhism is to understand the mind and see the nature, (but) without a teacher, the key cannot be pointed out, should I face the wall all day long?' (So) he went to study the teachings of the Tiantai School, and Zen Master Baiyun Biao taught him, 'The teachings should be studied, but if you are addicted to them and cannot return, it is like entering the sea to count sand, only making yourself confused. Why not change your path and engage in Zen?' Zen Master Xiaoyin Xin (Zen Master) presided over Longxiang Temple, and his Dharma was widely spread in the southeast, why not go and rely on him?' Fu Liang (after listening) went to visit Xiaoyin Xin (Zen Master). During the question and answer, sticks and shouts were mixed, and in an instant, the emotions of ordinary people were lost. After a long time, he finally agreed with the mind method. Later, he opened a Dharma hall at Shengshou Temple in Jiaxing to propagate the Dharma.
Zen Master Songyin Mao resided at Ruiyun Temple in Mingzhou.
Zen Master Songyin Mao, styled Shian.
。奉化鄭氏子。幼嘗中夜趺坐。母惡之。推其使仆。輒達旦不瞑。年十六。剃染受具。主僧使司米鹽細務。茂嘆曰。離家為求道耳。有羈紲於此。何異狗茍蠅營者耶。乃潛行至江西。見南澗泉。泉命入室。一夕聞巖泉泠泠。微有覺觸。遽往白泉。泉曰。此間不足發子大機大用。古林茂乃橫川嫡嗣。子當往依之。茂即趨謁古林。林曰。爾來欲何為。茂曰。生死事大。特來求出離耳。林曰。子明知四大五蘊是生死本。何緣入此革囊耶。茂擬對。林以杖擊之。茂遂悟。自是機辯峻絕。出世明州瑞雲。
癸未三年。
祖招嵩山蔚復分座。
蔚居嵩山凡九載。雲水頌德。祖三為手書殷重招之。復居第一座。尋返嵩山。
禪師徑山下雪竇石室祖瑛寂。
瑛嗣徑山熙。住雪竇天童。晚得痿痹疾。造一龕曰木裰。日坐其中。不涉世事。是年三月。見一衰衣婦人。叩頭請瑛應身為國王。瑛曰。我不願生天王家。逾十七日趺坐而化。臨終偈曰。五十三年。弄巧成拙。踏破虛空赤腳行。萬象森羅笑不輟。
甲申四年(明太祖是年託身皇覺寺)。
禪師徑山下金陵龍翔廣智大欣寂。
欣嗣徑山熙。住龍翔。驛召赴闕。見上奎章閣。賜坐咨問法要。及順帝御極。待遇益隆。后以老病求退。優詔
【現代漢語翻譯】 現代漢語譯本： 奉化鄭氏之子。年幼時曾經在半夜盤腿打坐，母親厭惡他，讓他去做僕役的事情，但他總是整夜不睡覺。十六歲時，剃髮出家，受了具足戒，主管僧使司的米鹽等瑣碎事務。茂嘆息道：『離家是爲了求道啊，被這些事情束縛，和狗茍蠅營有什麼區別呢？』於是偷偷前往江西，拜見南澗泉（人名）。泉（南澗泉）命他進入室內。一天晚上，聽到巖石間的泉水泠泠作響，心中微微有所觸動，立刻去告訴泉（南澗泉）。泉（南澗泉）說：『這裡不足以啓發你的大機大用，古林茂（人名）才是橫川（地名）的嫡系傳人，你應該去依止他。』茂（鄭氏子）立刻前去拜見古林（古林茂）。林（古林茂）問：『你來想做什麼？』茂（鄭氏子）說：『生死事大，特地來求出離。』林（古林茂）說：『你明明知道四大五蘊是生死的根本，為何還要進入這個革囊（指身體）呢？』茂（鄭氏子）想要回答，林（古林茂）用禪杖擊打他，茂（鄭氏子）於是開悟。從此機鋒辯才非常犀利。後來在明州瑞雲寺出世。
癸未三年（時間，應為元順帝至正二十三年，1363年）。
祖招請嵩山蔚（人名）重新分座說法。
蔚（嵩山蔚）在嵩山住了九年，雲遊僧人讚頌他的德行。祖（人名）三次親筆寫信殷切地邀請他，蔚（嵩山蔚）重新擔任第一座。不久后返回嵩山。
禪師徑山（地名）下的雪竇石室祖瑛（人名）圓寂。
瑛（祖瑛）繼承了徑山熙（人名）的法脈，住在雪竇寺和天童寺。晚年得了痿痹癥，造了一個叫做『木裰』的禪龕，每天坐在裡面，不參與世事。這年三月，看到一個穿著破舊衣服的婦人，叩頭請求瑛（祖瑛）應身成為國王。瑛（祖瑛）說：『我不願意生在天王家。』過了十七天，盤腿坐化。臨終偈語說：『五十三年，弄巧成拙，踏破虛空赤腳行，萬象森羅笑不輟。』
甲申四年（時間，應為元順帝至正二十四年，1364年）（明太祖朱元璋這年寄身於皇覺寺）。
禪師徑山（地名）下的金陵龍翔廣智大欣（人名）圓寂。
欣（大欣）繼承了徑山熙（人名）的法脈，住在龍翔寺。被驛站召到京城，在奎章閣覲見皇上，皇上賜座並諮詢佛法要義。等到順帝（元順帝）即位，待遇更加優厚。後來因為年老多病請求退隱，皇上頒佈詔書表示優待。
【English Translation】 English version: A son of the Zheng family of Fenghua. As a child, he would often sit in the lotus position in the middle of the night. His mother disliked this and made him work as a servant, but he would remain awake until dawn. At the age of sixteen, he shaved his head, was ordained, and received the full precepts, managing the trivial affairs of the monastic office, such as rice and salt. Mao sighed, 'I left home to seek the Dao. To be bound by these things, how is it different from a dog's or fly's existence?' So he secretly went to Jiangxi and met Nanjian Quan (person's name). Quan (Nanjian Quan) ordered him to enter the room. One night, he heard the sound of the spring water flowing among the rocks, and he felt a slight awakening. He immediately went to tell Quan (Nanjian Quan). Quan (Nanjian Quan) said, 'This place is not enough to inspire your great potential. Gu Linmao (person's name) is the true successor of Hengchuan (place name). You should go and rely on him.' Mao (son of Zheng) immediately went to visit Gu Lin (Gu Linmao). Lin (Gu Linmao) asked, 'What do you want to do here?' Mao (son of Zheng) said, 'The matter of birth and death is great, and I have come specifically to seek liberation.' Lin (Gu Linmao) said, 'You clearly know that the four elements and five aggregates are the root of birth and death, so why do you enter this leather bag (referring to the body)?' Mao (son of Zheng) tried to answer, but Lin (Gu Linmao) struck him with his staff, and Mao (son of Zheng) was enlightened. From then on, his wit and eloquence were sharp and extraordinary. Later, he emerged in Ruiyun Temple in Mingzhou.
The third year of Guiwei (time, should be the 23rd year of the Yuan Dynasty Emperor Shunzhi, 1363).
Zu (person's name) invited Songshan Wei (person's name) to resume sharing the seat and expounding the Dharma.
Wei (Songshan Wei) lived on Songshan Mountain for nine years, and wandering monks praised his virtue. Zu (person's name) wrote to him three times in his own hand, earnestly inviting him. Wei (Songshan Wei) resumed the first seat. Soon after, he returned to Songshan Mountain.
Chan Master Zuying (person's name) of Xuedou Stone Chamber under Jingshan (place name) passed away.
Ying (Zuying) inherited the Dharma lineage of Jingshan Xi (person's name) and lived in Xuedou Temple and Tiantong Temple. In his later years, he suffered from paralysis. He built a meditation hut called 'Wooden Tatters' and sat in it every day, not involving himself in worldly affairs. In the third month of this year, he saw a woman in tattered clothes, kowtowing and asking Ying (Zuying) to be reborn as a king. Ying (Zuying) said, 'I do not wish to be born into a royal family.' Seventeen days later, he sat in the lotus position and passed away. His death verse said, 'Fifty-three years, scheming turned clumsy, treading barefoot through the empty sky, the myriad phenomena laugh without ceasing.'
The fourth year of Jiashen (time, should be the 24th year of the Yuan Dynasty Emperor Shunzhi, 1364) (In this year, Emperor Taizu of the Ming Dynasty, Zhu Yuanzhang, took refuge in Huangjue Temple).
Chan Master Daxin (person's name) of Longxiang Guangzhi Temple under Jingshan (place name) passed away.
Xin (Daxin) inherited the Dharma lineage of Jingshan Xi (person's name) and lived in Longxiang Temple. He was summoned to the capital by the postal station and met the emperor in the Kuizhang Pavilion. The emperor granted him a seat and consulted him on the essentials of the Dharma. When Emperor Shun (Yuan Emperor Shun) ascended the throne, he was treated even more favorably. Later, due to old age and illness, he requested to retire, and the emperor issued an edict expressing preferential treatment.
不許。敕外臺護視。使安居終老。五月示微疾。作手書別交遊。囑其徒以兩朝所賜金幣。作萬佛閣。上報國恩。二十二日。書偈趺坐而寂。黃文憲溍撰塔銘。虞文靖集著行道紀。有四會語錄。蒲室集行世。
乙酉五年。
丙戌六年。
丁亥七年。
禪師天寧下妙果竺源水盛寂。
盛謁無能教於無為州之天寧。盡脫玄妙知解。隱居南巢。遷杭之西湖妙果。槌拂之下。懸崖壁立。務期實證實悟。示眾曰。凡學道人。當洞明諸佛心宗行解相應。歲久月深。具大無畏。如透水月華。萬浪千波。觸之不散。方始不被生死陰魔所惑。
祖復答居士宋濂書。
濂每致書論道。祖復答書曰。士林中來者。無不盛談左右。乃間氣所生。文章學問絕出。為浙東群儒之冠。且猶深於內典。欣羨無已。承敘自幼讀佛書。領其要旨。出入有無空假中中。至於中且不有。有無何在。三復斯言。此今之士夫。執有執無。離邊離中。分彼此儒釋之異。如左右儒釋一貫者。能有幾人。人言為不虛矣。張無盡云。余因學佛然後知儒。古德云。居無為界中。而不斷滅有為之法。居有為界中。而不分別無為之相。暗合道妙。不易不易。審如是。則有為底便是無為底。左右已百了千常何處更有身心之慮未祛。事物之來
【現代漢語翻譯】 現代漢語譯本：不許（這樣做）。敕令外臺（御史臺）保護看視，使他能夠安穩地度過餘生。五月，（他）示現輕微的疾病，寫下手書告別朋友，囑咐他的弟子們用兩朝所賜的金錢，建造萬佛閣，用來報答國家的恩情。二十二日，寫下偈語，結跏趺坐而圓寂。黃文憲溍撰寫塔銘，虞文靖收集編撰行道紀。有四會語錄、蒲室集流傳於世。
乙酉五年（元至正五年，1345年）。
丙戌六年（元至正六年，1346年）。
丁亥七年（元至正七年，1347年）。
禪師天寧下妙果竺源水盛圓寂。
水盛禪師在無為州天寧寺參謁無能教禪師，完全捨棄玄妙的知解，隱居在南巢。後來遷到杭州西湖的妙果寺。在無能教禪師的棒喝之下，如懸崖壁立般頓悟。他開示大眾說：『凡是學道的人，應當透徹明白諸佛的心宗，做到修行和理解相應。經過長久的積累，具備大無畏的精神。如同穿透水中的月亮，無論萬浪千波，觸碰它也不會消散。這樣才不會被生死陰魔所迷惑。』
祖復禪師回覆居士宋濂的書信。
宋濂每次寫信討論佛道，祖復禪師回信說：『士大夫中來的人，沒有不盛讚您的，說您是天地間傑出的人才，文章學問非常出色，是浙東儒士之首。而且您還精通佛學經典，令人羨慕不已。聽說您從小就讀佛書，領會了其中的要旨，出入于有、無、空、假、中等概念之間，甚至連「中」也不執著。既然「中」都不存在，那麼「有」和「無」又在哪裡呢？反覆思考這些話，現在那些士大夫，執著于「有」或「無」，偏離兩邊和中間，區分儒釋的差異。像您這樣儒釋貫通的人，能有幾人呢？人們說的話果然不虛啊。』張無盡說：『我因為學習佛法，然後才瞭解儒學。』古德說：『身處無為的境界中，卻不斷滅有為的法；身處有為的境界中，卻不分別無為的相。』這暗合了道的精妙之處，非常難得。如果真是這樣，那麼有為的根本就是無為的根本。您已經百了千常，哪裡還有身心的憂慮沒有消除呢？事物來臨的時候……』
【English Translation】 English version: Not allowed. An edict was issued to the Outer Tribunal (Imperial Censorate) to protect and watch over him, so that he could live out his days in peace. In the fifth month, he showed signs of a slight illness, wrote a farewell letter to his friends, and instructed his disciples to use the gold and coins bestowed by the two dynasties to build the Ten Thousand Buddhas Pavilion, in order to repay the country's kindness. On the twenty-second day, he wrote a verse, sat in the lotus position, and passed away. Huang Wenxian Jin wrote the inscription for his pagoda, and Yu Wenjing collected and compiled the Record of Conduct. The 'Sihui Sayings' and 'Pu Shi Collection' are circulated in the world.
The fifth year of Yiyou (Yuan Dynasty, Zhizheng 5, 1345).
The sixth year of Bingxu (Yuan Dynasty, Zhizheng 6, 1346).
The seventh year of Dinghai (Yuan Dynasty, Zhizheng 7, 1347).
Chan Master Tianning Xia Miaoguo Zhuyuan Shuisheng passed away.
Chan Master Shuisheng visited Chan Master Wuneng Jiao at Tianning Temple in Wuwei Prefecture, completely abandoning mysterious knowledge and understanding, and lived in seclusion in Nanchao. Later, he moved to Miaoguo Temple in West Lake, Hangzhou. Under the blows and shouts of Chan Master Wuneng Jiao, he had a sudden enlightenment like a cliff standing tall. He instructed the assembly, saying: 'All those who study the Way should thoroughly understand the mind-essence of all Buddhas, and make their practice and understanding correspond. After a long period of accumulation, they should possess great fearlessness. Like penetrating the moon in the water, no matter how many waves there are, touching it will not disperse it. Only then will they not be confused by the yin demons of birth and death.'
Chan Master Zufu's reply to Layman Song Lian's letter.
Song Lian wrote letters discussing the Dao, and Chan Master Zufu replied: 'Those who come from the scholar-official class all praise you highly, saying that you are an outstanding talent born between heaven and earth, with exceptional writing and learning, and are the leader of the Confucian scholars in eastern Zhejiang. Moreover, you are also proficient in Buddhist scriptures, which is truly admirable. I heard that you have been reading Buddhist books since childhood, and have grasped the essence of them, entering and exiting the concepts of existence, non-existence, emptiness, falsity, and the middle way. Even the 'middle' is not clung to. Since the 'middle' does not exist, then where are 'existence' and 'non-existence'? Thinking about these words repeatedly, the scholars of today cling to 'existence' or 'non-existence', deviating from both sides and the middle, and distinguishing the differences between Confucianism and Buddhism. How many people are like you, who integrate Confucianism and Buddhism? What people say is indeed true.' Zhang Wujin said: 'I learned about Confucianism after studying Buddhism.' An ancient master said: 'Dwelling in the realm of non-action, yet not ceasing the methods of action; dwelling in the realm of action, yet not distinguishing the characteristics of non-action.' This secretly accords with the subtlety of the Dao, which is not easy to achieve. If this is the case, then the root of action is the root of non-action. You have already understood everything, so where are the worries of body and mind that have not been eliminated? When things come...
未息。又何處更有真實工夫可做。而後出離有爲了生死大事耶。左右與山野交二十年。會或劇談。別或寄語。未有如此書之至誠也。人天之際。唯誠。朋友之道。亦誠而已。只如左右未動念。未操觚拂紙。未陳一言。及寫在紙上了。是有為是無為。是生是死。是生死法。是出生死法。這些子。直是誵訛。故孔子謂子路曰。未知生。焉知死。孔子底說話。莫道子路不知落處。盡大地人都不知落處。豈不見黃山谷訪死心。死心云。聞公會禪。諸方皆印可。是否。答云不敢。死心云。我有一問問公。公試答看。彼此燒作一堆灰。在甚處相見。山谷茫然。后參晦堂。示吾無隱乎爾一言。聞桂花香打破漆桶。鼻孔撩天。大丈夫欲成辦個事。自有個般時節。山谷雖是一塊精金。須入死心晦堂作家爐鞴。惡辣鉗錘。始得。這一隊漢。若到無明門下。更須一一勘過。何也。不是弄潮人。休入洪波里。山野如是杜撰。左右以為如何。
報國梵琦錫號佛日普照慧辯禪師。
戊子八年。
己丑九年。
嵩山蔚入吳。
先是祖謂蔚曰。汝緣在吳。可往化導。大振吾宗。蔚遂入吳。凡三筑精藍。方之鄧尉。
庚寅十年。
辛卯十一年。
佛滅后二千三百年。
曹洞第二十三世香嚴祖示寂
【現代漢語翻譯】 現代漢語譯本： 未曾止息。那麼還有什麼地方可以真正下功夫，然後脫離有為之法，了卻生死大事呢？我與你交往二十年，有時激烈地交談，分別時互相寄語，沒有哪一次像這封信這樣真誠。人與天之間，最重要的是真誠。朋友相交之道，也是真誠而已。就像你還未動念頭，未拿起筆紙，未說出一句話，以及寫在紙上之後，是有為還是無為？是生還是死？是生死之法，還是出生死之法？這些實在是很荒謬。所以孔子對子路說：『未知生，焉知死？』孔子的話，不要說子路不知道落腳點，全天下的人都不知道落腳點。難道你沒聽說過黃山谷拜訪死心禪師的故事嗎？死心禪師說：『聽說你精通禪理，各方都認可，是這樣嗎？』黃山谷回答說：『不敢當。』死心禪師說：『我有一個問題問你，你試著回答看看。彼此燒成一堆灰，在什麼地方相見？』黃山谷茫然不知所措。後來參訪晦堂禪師，晦堂禪師用『吾無隱乎爾』（我沒有隱瞞你什麼）這句話開示他，黃山谷聞到桂花香，打破了漆桶，鼻孔朝天。大丈夫想要成就一番事業，自然有他的時節因緣。黃山谷雖然是一塊精金，也必須進入死心禪師和晦堂禪師的熔爐，經過嚴厲的鉗錘，才能成就。你們這些人，如果到了無明門下，更須一一勘驗過。為什麼呢？不是弄潮的人，不要進入洪波之中。我這樣杜撰，你覺得如何？
報國梵琦（人名）被賜予『佛日普照慧辯禪師』的稱號。
戊子八年（1348年）。
己丑九年（1349年）。
嵩山蔚（人名）進入吳地。
起初，祖師對蔚（人名）說：『你與吳地有緣，可以前去教化引導，大大振興我的宗派。』於是蔚（人名）進入吳地，總共建造了三座精舍，與鄧尉（地名）相媲美。
庚寅十年（1350年）。
辛卯十一年（1351年）。
佛滅后二千三百年。
曹洞宗第二十三世香嚴祖（人名）示寂。
【English Translation】 English version: It has not ceased. Where else can real effort be made, and then to escape from conditioned existence and resolve the great matter of birth and death? I have associated with you for twenty years, sometimes engaging in intense discussions, and sending words of parting upon separation. Never has there been such sincerity as in this letter. Between humans and the heavens, sincerity is paramount. The way of friendship is also simply sincerity. Just as you have not yet moved a thought, have not picked up brush and paper, have not uttered a word, and after writing it on paper, is it conditioned or unconditioned? Is it birth or death? Is it the Dharma of birth and death, or the Dharma of escaping birth and death? These are truly absurd. Therefore, Confucius said to Zilu (Confucius' disciple): 'If you do not know life, how can you know death?' Confucius' words, not only did Zilu not know the landing place, but all the people in the world do not know the landing place. Have you not heard the story of Huang Shangu (a famous poet) visiting Zen Master Sixin (a Zen master)? Zen Master Sixin said: 'I heard that you are proficient in Zen principles, and all quarters approve of it, is that so?' Huang Shangu replied: 'I dare not claim that.' Zen Master Sixin said: 'I have a question to ask you, try to answer it. If we are both burned into a pile of ashes, where will we meet?' Huang Shangu was at a loss. Later, he visited Zen Master Huitang (a Zen master), and Zen Master Huitang enlightened him with the words 'I have not hidden anything from you.' Huang Shangu smelled the fragrance of osmanthus flowers, broke through the lacquer bucket, and his nostrils pointed to the sky. A great man who wants to accomplish something naturally has his own time and conditions. Although Huang Shangu is a piece of pure gold, he must also enter the furnace of Zen Master Sixin and Zen Master Huitang, and undergo severe hammering, in order to achieve it. If you people go to the gate of ignorance, you must be examined one by one. Why? If you are not a wave rider, do not enter the great waves. What do you think of my fabrication?
Bao Guo Fanqi (person's name) was bestowed the title 'Buddha Sun Universally Illuminating Wise and Eloquent Zen Master'.
Year Wuzi 8 (1348 AD).
Year Jichou 9 (1349 AD).
Songshan Wei (person's name) entered the Wu region.
Initially, the Patriarch said to Wei (person's name): 'You have an affinity with the Wu region, you can go there to teach and guide, and greatly revitalize my sect.' Thereupon, Wei (person's name) entered the Wu region, and built a total of three monasteries, comparable to Dengwei (place name).
Year Gengyin 10 (1350 AD).
Year Xinmao 11 (1351 AD).
Two thousand three hundred years after the Buddha's Parinirvana.
The twenty-third generation of the Caodong School, Zen Master Xiangyan (person's name), passed away.
。
曹洞第二十四世祖
諱子嚴。氏里失載。嗣香嚴。
壬辰十二年。
曹洞第二十四世南陽萬安松庭祖嗣宗統(三十年)。
祖韜光晦跡。
祖躬耕南陽。嘗作力田偈云。晝拈塊石驅山鳥。曉坐巢庵逐野豚。腸斷秋風頻擊柝。目窺夜月更消魂。時比之鏡清風穴。
祖付首座嵩山蔚衣法。
三月十四日。祖令源藏主赍法衣頂相。付首座時蔚曰。老僧袈裟一頂。付與嵩山蔚長老。表叢林之道念。
癸巳十三年。
甲午十四年。
禪師高峰首座無象易寂。
易字無象。將門之子。應襲父封爵。棄去出世。危坐禪定。屹如枯株。上天目謁高峰祖。機語契合。俾為首座。至正初。至明州海會。端居一室。棧絕諸緣。年九十九。正月禮佛告眾。趺坐泊然而逝。阇維舍利無算。
師子林惟則錫號佛心普濟文慧大辯禪師兼賜金襕法衣。
則不住山。居恒隨機開導。行省平章。咸稽顙執弟子禮。屢起江浙諸名山。堅卻不赴。遁跡吳湘間。緇素就吳中構地結屋名師子林。寂后塔於水西源。
乙未十五年(六月明太祖起兵太平路)。
禪師徑山下靈隱竹泉法林寂。
林嗣徑山端。二月二日。集眾敘平生行指令碼末。且誡之曰。佛
【現代漢語翻譯】 現代漢語譯本 曹洞宗第二十四世祖師 法諱子嚴，籍貫里氏已不可考。師承香嚴禪師。 元統壬辰十二年（1342年）。 曹洞宗第二十四世南陽萬安松庭祖師，傳承宗統三十年。 祖師韜光養晦，不事張揚。 祖師在南陽親自耕作。曾作《力田偈》說：『白天拿著石塊驅趕山鳥，清晨坐在草菴里驅逐野豬。秋風中頻頻敲打梆子，肝腸寸斷，夜裡望著月亮，更加消魂。』當時人們將他比作鏡清和風穴兩位禪師。 祖師將衣缽傳給首座嵩山蔚。 三月十四日，祖師命源藏主拿著法衣和頂相，交給首座時蔚，說：『老僧的袈裟一件，交付給嵩山蔚長老，以表明叢林的道念。』 至正癸巳十三年（1353年）。 至正甲午十四年（1354年）。 禪師高峰首座無象圓寂。 無象禪師，字無象，是將門之子。本應繼承父親的爵位，但他捨棄爵位出家。危坐禪定，像枯木一樣。後到上天目山拜見高峰祖師，機緣相合，被任命為首座。至正初年，到明州海會寺，獨自居住在一間禪房裡，斷絕一切外緣。九十九歲時，正月禮佛后告訴大眾，然後跏趺坐化圓寂。荼毗后得到無數舍利。 師子林惟則禪師被賜予『佛心普濟文慧大辯禪師』的稱號，並賜予金襕法衣。 惟則禪師不住山寺，經常隨機開導信眾。行省平章等高官都向他稽首，執弟子之禮。曾多次被邀請住持江浙一帶的名山寺院，但他堅決推辭，隱遁于吳湘一帶。當地的僧俗信眾在吳中建造房屋，命名為師子林，供他居住。圓寂后，塔建在水西源。 至正乙未十五年（1355年）（六月明太祖朱元璋在太平路起兵）。 禪師徑山下靈隱竹泉法林圓寂。 法林禪師師承徑山端禪師。二月二日，召集大眾敘述自己一生的行腳經歷，並告誡他們說：『佛』
【English Translation】 English version The 24th Ancestor of the Caodong School His monastic name was Ziyan, and his place of origin is unknown. He was a disciple of Xiangyan. In the 12th year of the Ren Chen year of the Yuan Dynasty (1342). The 24th Ancestor of the Caodong School, Nanyang Wan'an Songting, inherited the lineage for 30 years. The Ancestor concealed his brilliance and hid his tracks. The Ancestor personally cultivated the fields in Nanyang. He once composed a 'Laboring in the Fields' verse, saying: 'In the daytime, I hold stones to drive away mountain birds; at dawn, I sit in the thatched hut to chase away wild boars. My heart breaks as I frequently strike the clapper in the autumn wind; my soul is further consumed as I gaze at the night moon.' At that time, people compared him to Zen Masters Jingqing and Fengxue. The Ancestor passed down the robe and Dharma to the head seat, Songshan Wei. On the 14th day of the third month, the Ancestor ordered the treasurer Yuan to present the Dharma robe and portrait to the head seat, Shi Wei, saying: 'This old monk's robe is bestowed upon Elder Songshan Wei, to express the Daoist aspirations of the Sangha.' In the 13th year of the Gui Si year of the Zhizheng era (1353). In the 14th year of the Jia Wu year of the Zhizheng era (1354). Zen Master Gaofeng, head seat Wuxiang, passed away. Zen Master Wuxiang, whose courtesy name was Wuxiang, was the son of a military family. He should have inherited his father's title, but he abandoned it to become a monk. He sat in meditation, as still as a withered tree. Later, he visited Ancestor Gaofeng on Upper Tianmu Mountain, and their understanding aligned, so he was appointed as the head seat. In the early years of the Zhizheng era, he went to Haihui Temple in Mingzhou, residing alone in a meditation room, severing all external connections. At the age of ninety-nine, in the first month, after paying homage to the Buddha, he told the assembly, then sat in full lotus posture and passed away peacefully. After cremation, countless relics were found. Zen Master Weize of Shizilin was granted the title 'Buddha-Heart Universally Saving, Learned and Eloquent Great Debater Zen Master' and was also bestowed a golden kasaya. Zen Master Weize did not reside in mountain temples, but often provided guidance to believers as opportunities arose. High-ranking officials such as the provincial governor all bowed their heads to him and treated him as their disciple. He was repeatedly invited to preside over famous mountain temples in the Jiangzhe area, but he firmly declined, retreating to the Wu-Xiang area. Local monks and laypeople built houses in Wuzhong, naming it Shizilin, for him to reside in. After his death, a pagoda was built at Shuixi Yuan. In the 15th year of the Yi Wei year of the Zhizheng era (1355) (In June, Zhu Yuanzhang, the Ming Taizu, raised troops in Taiping Road). Zen Master Falin of Zhuquan Temple under Jing Mountain and Lingyin Temple passed away. Zen Master Falin was a disciple of Zen Master Duan of Jing Mountain. On the second day of the second month, he gathered the assembly to recount his life's journey and warned them, saying: 'Buddha'
法下衰。無甚於今。宜各努力。索筆書偈曰。七十二年。虛空釘橛。末後一句。不說不說。遂化。葬全身於松源塔西。其時塔前古桂當春吐華。清香滿路。見者嘆異。
丙申十六年。
臺宗法師杭州普福弘濟寂。
濟字同舟。號天岸。餘姚姚氏子。從舜田滿出家。丱時駿發絕倫。持律不違繩尺。依半山全習臺教。悉通其旨。一日定中。睹四明尊者付以犀角如意。自是談辯無滯。泰定元年。出世萬壽。明年鹽官海岸毀。居民朝夕惴惴恐為魚鱉之宅。丞相脫歡甚憂之。乃禱觀音大士于上天竺。令濟即海岸建水陸大會。濟人慈心三昧。取海沙誦大悲咒。率眾遍撒其處。凡足跡所及。岸皆復固。遷集慶萬壽。有旨主杭之普福。濟以年高八十。堅臥不起。門弟子強之受詔。未幾退歸舊隱。三月十日。書偈而逝。濟凡講法華一百十會。天雨寶華者再三。
丁酉十七年。
禪師清欲住吳靈巖。
欲字了庵。嗣古林茂。住靈巖上堂。石門𡾟險鐵關牢。舉目分明百仞高。四十年中重到此。始終不隔一絲毫。
臨濟第二十世聖壽圓鑒普濟祖示寂。
六月十四日示微疾。沐浴更衣。集眾說偈曰。平生饒舌。今日敗闕。一句轟天。正法眼滅。投筆而逝。弟子用陶龕。奉全身瘞于青松庵。
{ "translations": [ "現代漢語譯本：", "佛法衰落，沒有比現在更嚴重的了。應該各自努力。於是索要筆墨寫下偈語說：『七十二年，虛空釘橛。末後一句，不說不說。』說完就圓寂了。將全身安葬在松源塔西。當時塔前的古桂樹正值春天吐露花朵，清香瀰漫道路，看見的人都驚歎稱奇。", "", "丙申十六年（1356年）。", "", "臺宗法師杭州普福弘濟圓寂。", "", "弘濟法師，字同舟，號天岸，是餘姚姚氏的兒子。跟隨舜田滿出家。年少時就聰穎過人，持守戒律從不違背規矩。依靠半山全學習天臺宗的教義，完全通曉其中的旨意。一天在禪定中，夢見四明尊者授予他犀角如意。從此以後，談論辯解沒有阻礙。泰定元年（1324年），出任萬壽寺住持。第二年鹽官海岸崩塌，居民日夜擔憂害怕成為魚鱉的住所。丞相脫歡非常憂慮這件事，於是在上天竺寺祈禱觀音大士，命令弘濟法師在海岸邊建立水陸法會。弘濟法師以慈悲心入三昧，取來海沙誦唸大悲咒，帶領眾人遍灑在海岸邊。凡是足跡所到的地方，海岸都恢復穩固。后遷往集慶萬壽寺。有旨意讓他主持杭州的普福寺。弘濟法師以年事已高八十歲為由，堅決臥床不起。門下弟子強行勸說他接受詔命。不久之後退隱回到原來的地方。三月十日，寫下偈語后圓寂。弘濟法師總共講《法華經》一百一十次，天降寶華有兩三次。", "", "丁酉十七年（1357年）。", "", "禪師清欲住持吳地靈巖寺。", "", "清欲禪師，字了庵，是古林茂的法嗣。在靈巖寺上堂說法：『石門險峻鐵關牢固，舉目望去分明有百仞之高。四十年中再次來到這裡，始終不隔一絲一毫。』", "", "臨濟宗第二十世聖壽圓鑒普濟祖師圓寂。", "", "六月十四日，普濟祖師略感不適，沐浴更衣后，召集眾人說偈語：『平生饒舌，今日敗闕。一句轟天，正法眼滅。』說完投筆而逝。弟子們用陶製的龕，將他的全身安葬在青松庵。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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安隱忍曰。佛祖之道。不言福德操行。要非無福德操行者所能傳持。但恐偏墜。而入道不精耳。自應庵華藏以後。臨濟之道日就浸溺。餘波末流。無所不有。欲求高峰之履踐。中峰千巖之福智。以振起末運。烏可多得哉。臨濟正法眼藏。至祖之世。已若太羹玄酒。備而不用久矣。厥後天奇祖翁。只以一誰字誨人。至於廣通輩。遂明目張膽。數滹沱一法為奇名異相。法運之變。否亦甚矣。而天童之棒。三峰之宗旨。恰恰乎激揚於是。豈徒然哉。
宗統編年卷之二十七 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之二十八
臨濟第二十一世祖
諱時蔚。嗣聖壽祖。初住蘭溪嵩山。后開法萬峰。
戊戌至正十八年。
臨濟第二十一世萬峰聖恩祖嗣宗統(二十四年)。
祖開法萬峰。
祖卓錫蘇州鄧尉山。衲子奔集。遂成叢林。上堂。舒兩手云。大開方便門。便從這裡入。復握雙拳云。閉卻牢關。說家裡話。且道不開不閉一句又作么生道。良久斂僧伽黎下座。解制上堂曰。一葉落。天下秋。一塵起。大地收。解開布袋口。衲僧得自繇。腳頭腳底風雲起。撒土揚沙輥入流。逼塞虛空無影像。啼鶯元在柳梢頭。畢竟作么生取用。喝。
禪師
【現代漢語翻譯】 現代漢語譯本 安隱忍說：『佛祖的道，並非不講福德操行，而是沒有福德操行的人不能傳承保持。只是擔心（修行者）偏頗墮落，以致入道不精深罷了。自從應庵華藏之後，臨濟宗的道日益衰落，餘波末流，無所不有。想要尋求像高峰原妙的履踐，中峰明本、千巖元長的福德智慧，來振興末世的法運，怎麼能多得呢？臨濟正法眼藏，到了祖師的時代，已經像太羹玄酒一樣，具備了卻很久不用了。後來天奇祖翁，只用一個『誰』字教誨人。到了廣通等人，就明目張膽地把數滹沱一法當作奇名異相。法運的衰變，壞到極點了。而天童正覺的棒喝，三峰的宗旨，恰恰是在這種情況下激揚奮起。難道是徒然的嗎？』
《宗統編年》卷二十七 《卍新續藏》第86冊 No. 1600 《宗統編年》
《宗統編年》卷二十八
臨濟第二十一世祖
諱時蔚（法號），繼承聖壽祖的法脈。最初住在蘭溪嵩山，後來開法于萬峰。
戊戌至正十八年（1358年）。
臨濟第二十一世萬峰聖恩祖嗣宗統（二十四年）。
祖師在萬峰開法。
祖師在蘇州鄧尉山駐錫，僧人紛紛前來聚集，於是形成叢林。上堂時，舒開兩手說：『大開方便之門，就從這裡進入。』又握緊雙拳說：『關閉牢固的關隘，說家裡的（禪宗）話。』那麼，不打開也不關閉這一句又該怎麼說呢？』良久，整理僧伽黎下座。解制上堂時說：『一葉飄落，天下皆知秋。一塵飛起，大地萬物皆收斂。解開布袋口，衲僧獲得自由。腳頭腳底風雲涌起，撒土揚沙滾滾入流。逼塞虛空沒有影像，啼叫的黃鶯原本就在柳樹梢頭。』 到底該如何取用呢？』喝！
禪師
【English Translation】 English version An Yinren said: 'The Buddha-dharma way does not exclude the practice of merit and virtue; rather, those without merit and virtue cannot transmit and uphold it. The concern is only that (practitioners) may become biased and fall, leading to a lack of depth in their entry into the Way. Since Ying'an Huazang, the Linji (Rinzai) school's way has been declining day by day, with its residual waves and minor currents encompassing everything. How can one easily find those who emulate the practice of Gaofeng Yuanmiao, or the merit and wisdom of Zhongfeng Mingben and Qianyan Yuanzhang, to revitalize the Dharma's fortune in this degenerate age? The Linji's Eye of the True Dharma Treasury, by the time of the ancestral masters, had become like a grand soup or dark wine, fully prepared but long unused. Later, the ancestral master Tianqi only used the word 'Who?' to instruct people. By the time of Guangtong and others, they brazenly regarded the method of counting the sands of the Hutuo River as strange names and unusual appearances. The decline of the Dharma's fortune has reached an extreme. Yet, the blows of Tiantong Zhengjue's staff and the tenets of Sanfeng precisely arose and flourished in this situation. Could this be without reason?'
Chronicles of the Lineage, Volume 27 Supplement to the Wanxu Zang, Volume 86, No. 1600, Chronicles of the Lineage
Chronicles of the Lineage, Volume 28
The 21st Generation Ancestor of Linji
Whose taboo name was Shiwei (Dharma name), inheriting the Dharma lineage of Ancestor Shengshou. He initially resided at Songshan Mountain in Lanxi, and later established the Dharma at Wanfeng.
The 18th Year of the Zhizheng Era, Wuxu (1358).
The 21st Generation Ancestor of Linji, Wanfeng Shengen, succeeded to the Lineage (24th year).
The Ancestor established the Dharma at Wanfeng.
The Ancestor resided at Dengwei Mountain in Suzhou, and monks flocked to gather, thus forming a monastic community. In the Dharma hall, he extended both hands and said: 'The great gate of expedient means is wide open; enter from here.' Then, he clenched both fists and said: 'Close the firm gate, and speak of the family (Zen) matters.' So, how should one speak of the phrase that is neither open nor closed?' After a long silence, he adjusted his sanghati and descended from the seat. At the summer retreat's conclusion, he said in the Dharma hall: 'One leaf falls, and the world knows it is autumn. One speck of dust rises, and the great earth gathers everything in. Open the mouth of the bag, and the monks attain freedom. Wind and clouds arise beneath the feet, scattering dust and sand rolling into the stream. Filling the void without image, the singing oriole is originally on the willow branch.' How should one ultimately take and use it?' A shout!
Zen Master
德然繼住聖壽。
然嗣聖壽祖。嘗參石屋珙。書松隱二字授之。因以為號。刺血書華嚴經。足不逾閫者三載。有天華滿庭之異。感居民為建寶坊。洎祖遷化。眾請繼席。
禪師徑山下文敏宏覺古鼎祖銘寂。
銘嗣元叟端。貌寒寢。因精修二十年。忽化為福德之相。住徑山十二年。錫號慧性文敏宏覺普濟禪師。將遷寂。遺書囑丞相外護。復書偈曰。生死純真。太虛純滿。七十九年。搖藍繩斷。擲筆而逝。茶毗舌根數珠皆不壞。舍利無算。
禪師普仁應明詔住婺州智者寺 發明(明朝詔宗師開法之始故特書)。
仁智者義嗣。明太祖是年親帥六師至婺州。幸智者寺。詔仁主之。后遷凈慈。
禪師古林下平江定慧大方火化。
方嗣古林茂。住平江定慧。不檢細行。跌宕自如。謝院事。寓靈巖老宿華公房。與郡守周義卿善。周入山訪之。方云。某此月十四日。即此山火化矣。其為我證明。周戲諾之。乃措薪為棚。與眾僧訣。說偈升柴棚。火發烈𦦨熾然。於火聚中祝香云云。度數珠學華云。聊當遺念。火𦦨到處。多得設利。周聞之驚歎不已。
己亥十九年(十一月元大都有杜鵑)。
庚子二十年(正月丙辰五色云見)。
禪師崇裕出世太平光孝遷圓通。
【現代漢語翻譯】 現代漢語譯本： 德然禪師繼續住在聖壽寺。 德然禪師繼承了聖壽祖師的衣缽。他曾經參訪石屋珙禪師，石屋珙禪師書寫了『松隱』二字授予他，因此德然禪師就以此為號。他刺血書寫《華嚴經》，三年時間足不出戶。有天花滿庭的奇異景象，感動了當地居民為他建造寶坊。等到德然禪師圓寂后，大眾請求他的弟子繼承住持之位。 禪師徑山下文敏宏覺古鼎祖銘圓寂。 銘禪師繼承了元叟端的衣缽。他外貌寒酸，因此精進修行二十年，忽然化為有福德之相。他住在徑山寺十二年，被賜予『慧性文敏宏覺普濟禪師』的稱號。將要圓寂時，他留下書信囑託丞相護法，又書寫偈語說：『生死純真，太虛純滿。七十九年，搖籃繩斷。』說完擲筆而逝。火化后，舌根和數珠都沒有損壞，舍利無數。 禪師普仁應明詔住在婺州智者寺（明朝詔宗師開法之始故特書）。 仁禪師是智者義的弟子。明太祖朱元璋洪武（1368-1398）年間親自率領軍隊到達婺州，駕臨智者寺，詔令仁禪師主持寺務。後來仁禪師遷往凈慈寺。 禪師古林下平江定慧大方火化。 方禪師繼承了古林茂的衣缽。他住在平江定慧寺，不拘小節，灑脫自在。辭謝了寺院事務后，住在靈巖老宿華公的房間里。他和郡守周義卿交好。周義卿入山拜訪他，方禪師說：『我將在本月十四日，就在這座山中火化。請你為我證明。』周義卿開玩笑地答應了。於是方禪師準備好柴火搭成柴棚，和眾僧告別，說完偈語后登上柴棚。火勢猛烈燃燒，方禪師在火焰中祝香，唸誦經文。度數珠，學習華嚴經，算是留下的遺念。火焰所到之處，得到了很多舍利。周義卿聽聞后驚歎不已。 己亥十九年（元朝至正十九年，1359年）（十一月元大都有杜鵑）。 庚子二十年（元朝至正二十年，1360年）（正月丙辰五色云見）。 禪師崇裕出世在太平光孝寺，后遷往圓通寺。
【English Translation】 English version: Zen Master Deran continued to reside at Shengshou Monastery. Zen Master Deran succeeded the lineage of Ancestor Shengshou. He once visited Zen Master Shiwu Gong, who wrote the two characters 『Song Yin』 (松隱, Pine Hermitage) and gave them to him, so Zen Master Deran used this as his name. He transcribed the Avatamsaka Sutra (華嚴經, Huayan Jing) in blood, and did not step outside his door for three years. There was a strange phenomenon of heavenly flowers filling the courtyard, which moved the local residents to build a precious monastery for him. When Zen Master Deran passed away, the community requested his disciple to succeed the abbotship. Zen Master Gu Ding Zuming of Wenmin Hongjue under Jingshan Monastery passed away. Zen Master Ming succeeded Yuansou Duan. He had a humble appearance, so he diligently cultivated for twenty years, and suddenly transformed into an auspicious appearance of blessed virtue. He resided at Jingshan Monastery for twelve years and was bestowed the title 『Zen Master Huixing Wenmin Hongjue Puji』 (慧性文敏宏覺普濟禪師, Wisdom Nature, Literary Acumen, Vast Enlightenment, Universal Salvation). When he was about to pass away, he left a letter entrusting the Prime Minister to protect the Dharma, and also wrote a verse saying: 『Birth and death are pure truth, the great void is purely full. Seventy-nine years, the cradle rope is broken.』 After saying this, he threw down his pen and passed away. After cremation, his tongue root and rosary were not destroyed, and there were countless sariras (舍利, relics). Zen Master Puren was ordered by the Ming imperial decree to reside at Zhizhe Monastery in Wuzhou (This is specially noted because the Ming dynasty began with imperial decrees for Zen masters to establish Dharma). Zen Master Ren was a disciple of Zhizhe Yi. During the Hongwu (洪武, 1368-1398) reign of Emperor Taizu of the Ming Dynasty (明太祖, Ming Taizu), Zhu Yuanzhang (朱元璋, Zhu Yuanzhang) personally led his troops to Wuzhou, visited Zhizhe Monastery, and ordered Zen Master Ren to manage the monastery. Later, Zen Master Ren moved to Jingci Monastery. Zen Master Dafang of Dinghui in Pingjiang under Gulin was cremated. Zen Master Fang succeeded Gulin Mao. He resided at Dinghui Monastery in Pingjiang, and did not adhere to minor rules, being unrestrained and free. After resigning from the monastery affairs, he resided in the room of Elder Hua of Lingyan. He was on good terms with Zhou Yiqing, the prefect of the district. Zhou Yiqing visited him in the mountains, and Zen Master Fang said: 『I will be cremated in this mountain on the fourteenth of this month. Please bear witness for me.』 Zhou Yiqing jokingly agreed. So Zen Master Fang prepared firewood and built a pyre, bid farewell to the monks, recited a verse, and ascended the pyre. The fire blazed fiercely, and Zen Master Fang offered incense and chanted sutras in the flames. He passed the rosary and studied the Avatamsaka Sutra (華嚴經, Huayan Jing), considering it as a remaining memento. Many sariras (舍利, relics) were obtained wherever the flames reached. Zhou Yiqing was amazed and sighed endlessly upon hearing this. The 19th year of Jihai (至正十九年, Zhizheng 19, 1359) of the Yuan Dynasty (In November, azaleas were seen in Dadu (元大都, Yuan Dadu)). The 20th year of Gengzi (至正二十年, Zhizheng 20, 1360) of the Yuan Dynasty (On the Bingchen day of the first month, five-colored clouds were seen). Zen Master Chongyu appeared in the world at Taiping Guangxiao Monastery and later moved to Yuantong Monastery.
裕笑隱欣嗣。三十載脅不沾席。住太平日。圬人塓壁。壁中隆然有物函。抉之獲悉達多太子像。乃佛牙所刻成。裕召工傅以黃金。金迸裂。舍利從中涌出。雕小香殿奉之。尋遷九江圓通。
辛丑二十一年(十一月黃河清凡七日)。
禪師天童下雪竇無印大證寂。
證參洞宗云外岫于天童。典教藏。機甚契。嗣其法。至治間。詔天下善書者金書藏經。事竣賜織金屈眴。南還。丞相脫歡請住衢之南禪。繼領光孝。遷信之祥符。移明之定水。升雪竇。九月寂。阇維舍利明瑩。牙齒數珠不壞。
壬寅二十二年。
癸卯二十三年(十月山東赤氣千里)。
甲辰二十四年(明太祖建國號曰吳稱吳元年)。
禪師慧曇住蔣山。
曇天臺楊氏子。十六嗣笑隱欣。明太祖定鼎南京。曇謁上。上一見嘆曰。真福德僧也。命主蔣山。時大內新成。詔曇引千二百眾披閱大藏。曇升座說法。上親帥群臣幸臨瞻聽。曇法音洪暢。妙契皇情。山內帑帛以施。遠邇學徒。聞風奔赴。堂筵至無所容。凡祖庭規矩。曇備行之。觀者唶唶曰。三代禮樂。無以加焉。
乙巳二十五年。
禪師寶金賜衣號詔住海印。
金字璧峰。乾州永壽石氏。六歲出家。遍歷講席。后精禪定。嗣縉雲真。入
【現代漢語翻譯】 現代漢語譯本 裕笑隱欣嗣（裕繼承了笑隱欣的衣缽）。三十年間，他身體不沾蓆子（形容精進修行）。住在太平的日子裡，有泥瓦匠粉刷墻壁，墻壁中隆起，發現一個盒子，打開后得到悉達多太子（釋迦牟尼佛的本名）的像，是用佛牙雕刻而成。裕召集工匠用黃金包裹，黃金迸裂，舍利從中涌出。雕刻小的香殿供奉它。不久遷往九江圓通。
辛丑二十一年（元順帝至正二十一年，1361年）（十一月黃河清澈，持續七日）。
禪師天童下雪竇無印大證圓寂。
證參學于洞宗云外岫，在天童寺。管理經書。機鋒非常契合。繼承了他的法脈。至治年間，朝廷下詔讓天下擅長書法的人用金字書寫藏經。事情完畢后，賞賜織金屈眴。南還后，丞相脫歡請他住在衢州的南禪寺。之後掌管光孝寺。遷往信州的祥符寺。移居明州的定水寺。升座于雪竇寺。九月圓寂。荼毗后舍利明亮瑩潤，牙齒數珠沒有損壞。
壬寅二十二年（元順帝至正二十二年，1362年）。
癸卯二十三年（元順帝至正二十三年，1363年）（十月山東出現千里赤色雲氣）。
甲辰二十四年（元順帝至正二十四年，1364年）（明太祖建立國號為吳，稱吳元年）。
禪師慧曇住持蔣山寺。
曇是天臺楊氏之子。十六歲繼承笑隱欣的衣缽。明太祖在南京定都。曇前去謁見，太祖一見讚歎說：『真是個有福德的和尚啊。』命令他住持蔣山寺。當時大內剛剛建成，詔令曇帶領一千二百僧人披閱大藏經。曇升座說法，太祖親自率領群臣前來觀看聆聽。曇的法音洪亮流暢，非常符合皇上的心意。用蔣山寺內的錢帛來佈施，遠近的學徒，聞風而來。殿堂座位甚至容納不下。凡是祖庭的規矩，曇都一一實行。觀看的人讚嘆說：『三代的禮樂，沒有比這更好的了。』
乙巳二十五年（元順帝至正二十五年，1365年）。
禪師寶金被賜予袈裟，並詔令住持海印寺。
金，字璧峰，乾州永壽人，姓石。六歲出家。遍學各家講席。後來精於禪定。繼承縉雲真的衣缽。入定
【English Translation】 English version Yu succeeded Xiao Yin Xin. For thirty years, he rarely lay down to sleep (describing diligent practice). While living in Taiping, a plasterer was plastering a wall. In the wall, there was a raised area containing a box. Upon opening it, he found an image of Prince Siddhartha (the original name of Shakyamuni Buddha), carved from a Buddha's tooth. Yu summoned craftsmen to cover it with gold, but the gold burst open, and sarira (relics) emerged from within. He carved a small incense shrine to enshrine it. Soon after, he moved to Yuangtong Temple in Jiujiang.
Xin Chou, the 21st year (of Emperor Shun of Yuan's Zhizheng reign, 1361) (In the eleventh month, the Yellow River was clear for seven days).
Chan Master Wuyin Dazheng of Xuedou under Tiantong Temple passed away.
Zheng studied with Yunwai Xiu of the Dong Sect at Tiantong Temple. He managed the scripture collection. Their understanding was very harmonious. He inherited his Dharma lineage. During the Zhizhi period, the court issued an edict ordering skilled calligraphers throughout the country to write the Tripitaka in gold letters. After the project was completed, he was granted a brocade garment. Upon returning south, Chancellor Tuohuan invited him to reside at N禪 Temple in Quzhou. Later, he took charge of Guangxiao Temple. He moved to Xiangfu Temple in Xinzhou. He relocated to Dingshui Temple in Mingzhou. He ascended the abbot's seat at Xuedou Temple. He passed away in the ninth month. After cremation, the sarira were bright and lustrous, and his teeth and rosary remained intact.
Ren Yin, the 22nd year (of Emperor Shun of Yuan's Zhizheng reign, 1362).
Gui Mao, the 23rd year (of Emperor Shun of Yuan's Zhizheng reign, 1363) (In the tenth month, red clouds appeared over a thousand miles in Shandong).
Jia Chen, the 24th year (of Emperor Shun of Yuan's Zhizheng reign, 1364) (Emperor Taizu of Ming established the state of Wu, declaring the first year of Wu).
Chan Master Hui Tan resided at Jiangshan Temple.
Tan was a son of the Yang family of Tiantai. At the age of sixteen, he succeeded Xiao Yin Xin. When Emperor Taizu of Ming established his capital in Nanjing, Tan went to pay his respects. Upon seeing him, the Emperor exclaimed, 'Truly a monk of great merit!' He ordered him to preside over Jiangshan Temple. At that time, the imperial palace had just been completed, and the Emperor ordered Tan to lead twelve hundred monks in reading the Tripitaka. Tan ascended the Dharma seat to preach, and the Emperor personally led his officials to observe and listen. Tan's Dharma voice was loud and clear, perfectly in accordance with the Emperor's wishes. He used the wealth of Jiangshan Temple to make offerings, and scholars from far and near flocked to him. The halls and seats were not even large enough to accommodate them. Tan fully implemented all the rules of the ancestral temple. Those who observed praised, 'The rites and music of the Three Dynasties could not surpass this.'
Yi Si, the 25th year (of Emperor Shun of Yuan's Zhizheng reign, 1365).
Chan Master Bao Jin was granted a robe and ordered to reside at Haiyin Temple.
Jin, styled Bifeng, was a Shi from Yongshou in Qianzhou. He became a monk at the age of six. He studied at various lecture halls. Later, he became skilled in Chan meditation. He succeeded Jin Yunzhen. He entered
五臺山秘魔巖建靈鷲庵。僧俗趨風。常至萬指。召入內廷。值大雪夜。有紅光自金室中直透霄漢。上驚歎。賜金襕伽黎。明年禱雨輒應。敕賜寂照圓明大禪師號。詔住海印寺。
丙午二十六年(二月黃河北徙)。
丁未二十七年(正月絳州天鼓鳴)。
禪師天童下天界孚中懷信寂。
信嗣天童坦。至正間住天童。御史臺奉疏命主龍翔。及明兵下金陵。僧徒竄散。信宴坐一室。高皇帝親倖嘉之。敕改龍翔為大天界寺。一日晨興沐浴更衣趺坐。謂左右曰。吾歸去矣。遂瞑目。侍僧撼之。請說偈。信瞋目叱之。復哀請。遂握筆書曰。平生為人列挈。七十八年漏泄。今朝撒手便行。萬里晴空片雪。書畢復瞑。時帝統兵江陰。夢信謁見。問信來何為。對曰。將西歸告別耳。帝還聞信遷化。與夢符。異之。詔出內府帛幣助喪。且命卜藏龕之地於伏牛。舉龕之日。帝親致奠。送出都門。茶毗舍利如菽。貯以寶瓶。光發瓶外。
戊申(至正五十八大明洪武元)年(是歲元亡)。
明(姓朱)。
太祖高皇帝(諱 以壬辰起兵。歷十有七年。至戊申正月。文武群臣百司眾庶。合辭勸進。尊為皇帝。以統一天下。即位於南郊。定有天下之號曰大明。建元洪武)
太祖己酉洪武二年。
【現代漢語翻譯】 現代漢語譯本： 五臺山的秘魔巖建了靈鷲庵。僧人和俗人追逐風尚，常常多達萬人。被召入內廷。適逢大雪之夜，有紅光從金室中直射天空。皇上驚歎，賜予金襕袈裟。第二年祈雨就應驗。皇上下旨賜號寂照圓明大禪師，詔令住持海印寺。 丙午二十六年（1366年）（二月黃河向北改道）。 丁未二十七年（1367年）（正月絳州出現天鼓鳴響）。 禪師天童下天界孚中懷信寂。 信禪師是天童坦禪師的法嗣。至正年間（1341年-1368年）住持天童寺。御史臺奉旨命其主持龍翔寺。等到明朝軍隊攻下金陵，僧徒四處逃散。信禪師獨自在房間里靜坐。高皇帝親自前往慰問並嘉獎他，下旨將龍翔寺改為大天界寺。一天早晨，信禪師沐浴更衣后跏趺而坐，對身邊的人說：『我要回去了。』於是閉上眼睛。侍者搖動他，請他說偈。信禪師睜眼怒斥。侍者再次哀求，於是握筆寫道：『平生為人列挈，七十八年漏泄，今朝撒手便行，萬里晴空片雪。』寫完后再次閉上眼睛。當時皇帝統兵在江陰，夢見信禪師前來拜見。問信禪師來做什麼，回答說：『將要西歸特來告別。』皇帝回來后聽說信禪師圓寂，與夢境相符，感到驚異。下詔拿出內府的布帛錢幣資助喪事，並且命人占卜在伏牛山安葬靈龕的地點。舉龕之日，皇帝親自致祭，送到都城門外。荼毗后舍利如豆，用寶瓶盛放，光芒從瓶外發出。 戊申（至正二十八年（1368年）大明洪武元年（1368年））（這年元朝滅亡）。 明（姓朱）。 太祖高皇帝（諱，以壬辰年起兵，經歷了十七年，到戊申年正月，文武群臣百官眾庶，一同勸他登基，尊為皇帝，用來統一天下。在南郊即位，確定國號為大明，建元洪武）。 太祖己酉洪武二年（1369年）。
【English Translation】 English version: The Lingjiu Hermitage was built at Secret Demon Cliff (秘魔巖) on Mount Wutai (五臺山). Monks and laypeople flocked to it, often reaching tens of thousands. He was summoned to the inner court. On a snowy night, a red light shot straight from the golden chamber (金室) into the sky. The emperor was amazed and bestowed a golden kasaya (金襕伽黎). The following year, prayers for rain were always answered. The emperor issued an edict conferring the title of Great Dhyana Master of Serene Illumination and Perfect Understanding (寂照圓明大禪師), and ordered him to reside at Haiyin Temple (海印寺). Bingwu, the 26th year (1366) (In the second month, the Yellow River shifted north). Dingwei, the 27th year (1367) (In the first month, a heavenly drum sounded in Jiang Prefecture (絳州)). Dhyana Master Tiantong Xia Tianjie Fu Zhong Huai Xin Ji. Dhyana Master Xin was a successor of Dhyana Master Tant of Tiantong. During the Zhizheng period (1341-1368), he resided at Tiantong Temple (天童寺). The Censorate (御史臺) ordered him to preside over Longxiang Temple (龍翔寺). When the Ming troops captured Jinling (金陵), the monks scattered. Dhyana Master Xin sat quietly alone in a room. The Gao Emperor (高皇帝) personally visited and praised him, and ordered Longxiang Temple to be renamed Great Tianjie Temple (大天界寺). One morning, Dhyana Master Xin bathed, changed clothes, and sat in the lotus position. He said to those around him, 'I am going back.' Then he closed his eyes. The attendant shook him and asked him to say a verse. Dhyana Master Xin opened his eyes and scolded him. The attendant pleaded again, so he took a pen and wrote: 'All my life I have been meticulous, for seventy-eight years I have leaked secrets. Today I let go and depart, a single snowflake in a clear sky for ten thousand miles.' After writing, he closed his eyes again. At that time, the emperor was commanding troops in Jiangyin (江陰) and dreamed that Dhyana Master Xin came to see him. He asked Dhyana Master Xin why he had come, and he replied, 'I am here to say goodbye before returning west.' When the emperor returned, he heard that Dhyana Master Xin had passed away, which matched his dream, and he was amazed. He issued an edict to take out silk and coins from the inner treasury to help with the funeral, and ordered people to find a place to bury the reliquary on Mount Funiu (伏牛山). On the day of the raising of the reliquary, the emperor personally offered sacrifices and sent it out of the capital. After cremation, the relics were like beans, stored in a precious bottle, and light emanated from outside the bottle. Wushen (Zhizheng 28th year (1368), Great Ming Hongwu 1st year (1368)) (In this year, the Yuan Dynasty fell). Ming (surname Zhu). The Gao Emperor Taizu (His given name, raised troops in the Ren Chen year, and after seventeen years, in the first month of the Wu Shen year, civil and military officials, all the officials and the people, jointly advised him to ascend the throne, respected him as the emperor, to unify the world. He ascended the throne in the southern suburbs, and determined the name of the country as Great Ming, and established the Hongwu era). Taizu Jiyou, Hongwu 2nd year (1369).
禪師梵琦曇噩等應詔主蔣山法會 發明(法會之建不書。興朝方新。崇重法化。諸山禪宿。一時雲集。彬彬盛事。黼黻文明。故書之)。
元年秋。詔徴江南高僧十人。建普度大會於蔣山。二年春。復建法會。海鹽天寧梵琦應詔至京。名居第一。親承顧問。再召說法。賜伊蒲。館于文樓。瑞龍曇噩既奏對。上憫其老。放還。清泰子楩。凈慈智順。定水來複。靈隱元凈。萬壽至仁。徑山福報。福林智度等。俱應詔至京。上親臨勞問。請法具饌。同主蔣山普度大法會。天界善世宗泐。奉敕撰獻佛樂章進呈。御署曰善世。昭信。延慈。法喜。禪悅。遍應。妙濟。善成。凡八曲。敕太常歌舞以節奏之。
禪師天臺云峰祖燈寂(嗣法未［祥］)。
燈住云峰。苦行自給。影不出山者逾五十春秋。人多化之。有以土田佈施者。辭曰。先佛以乞食為事。吾焉用此。忽示微疾。集眾說偈而逝。火化異香襲人。舍利不可勝計。
禪師普明下宜興龍池弘教了悟永寧寂。
寧字一源。南通朱氏。嗣普明無用寬。寬囑曰。汝緣在南。逢龍即住。遇池便居。寧受命南還。至治癸亥。宜興龍池疏請。寧以名符懸記。欣然赴之。先是山巔有池。其深叵測。龍出每大水。居民苦之。寧授龍三皈戒。遂不復出。居久
【現代漢語翻譯】 現代漢語譯本 禪師梵琦曇噩等應詔主持蔣山法會（地點）。發明（關於法會建立的原因沒有記載，因為當時正值朝代更替之初，國家崇尚佛法教化，所以各地的禪宗大師們一時雲集於此，場面盛大，彰顯了文明，因此特別記載）。 元年秋（公元1341年秋）。皇帝下詔徵召江南地區十位高僧，在蔣山舉辦普度大法會。二年春（公元1342年春），再次舉辦了法會。海鹽天寧寺的梵琦禪師應詔來到京城，名列第一，親自接受皇帝的顧問，並再次被召入宮中說法，皇帝賜予他伊蒲（一種僧人的服裝），並安排他住在文樓。瑞龍寺的曇噩禪師在奏對之後，皇帝憐憫他年老，便放他回去了。清泰寺的子楩禪師、凈慈寺的智順禪師、定水寺的來複禪師、靈隱寺的元凈禪師、萬壽寺的至仁禪師、徑山寺的福報禪師、福林寺的智度禪師等，都應詔來到京城。皇帝親自接見慰問，並請他們說法，準備齋飯，一同主持蔣山普度大法會。天界寺的善世宗泐禪師奉皇帝的命令撰寫並獻上佛樂樂章，皇帝御筆題名為善世、昭信、延慈、法喜、禪悅、遍應、妙濟、善成，共八首樂曲，並敕令太常寺的樂工按照節奏歌舞。 禪師天臺云峰祖燈圓寂（傳承關係不詳）。 祖燈禪師住在云峰寺，過著苦行自給的生活，五十多年沒有離開過山，很多人都受到他的感化。有人想用土地來佈施給他，他拒絕說：『過去的佛都是以乞食為生的，我哪裡用得著這些呢？』後來他忽然示現輕微的疾病，召集眾人說了偈語后就圓寂了。火化后異香撲鼻，舍利多得數不清。 禪師普明寺的下宜興龍池弘教寺的了悟永寧圓寂。 永寧禪師，字一源，是南通朱氏的後代。他繼承了普明寺無用寬禪師的法脈。寬禪師囑咐他說：『你的緣分在南方，遇到龍就住下，遇到池就居住。』永寧禪師接受了師父的囑託，南下。至治癸亥年（公元1323年），宜興龍池寺的僧人懇請他前去住持。永寧禪師認為這與師父的懸記相符，便欣然前往。在此之前，山頂上有一個池塘，深不見底，龍經常出現，導致洪水氾濫，居民深受其苦。永寧禪師為龍授了三皈戒，之後龍就不再出現了。他在那裡住了很久。
【English Translation】 English version The Chan Masters Fanqi and Tan'e, etc., were summoned to preside over the Jiangshan Dharma Assembly (location). Explanation (The reason for the establishment of the Dharma Assembly is not recorded, because it was the beginning of a new dynasty, and the country respected the Dharma teachings, so Chan masters from all over gathered here at one time, the scene was grand, and it demonstrated civilization, so it is specially recorded). In the autumn of the first year (Autumn of 1341 AD), the emperor issued an edict to summon ten eminent monks from the Jiangnan area to hold a Universal Salvation Dharma Assembly at Jiangshan. In the spring of the second year (Spring of 1342 AD), another Dharma Assembly was held. Chan Master Fanqi of Tianning Temple in Haiyan was summoned to the capital, ranked first, personally received the emperor's advice, and was summoned again to preach the Dharma. The emperor bestowed upon him an 'Yibo' (a kind of monk's clothing) and arranged for him to live in the Wenlou. After Chan Master Tan'e of Ruilong Temple made his report, the emperor, pitying his old age, allowed him to return. Chan Master Zipian of Qingtai Temple, Chan Master Zhishun of Jingci Temple, Chan Master Laifu of Dingshui Temple, Chan Master Yuanjing of Lingyin Temple, Chan Master Zhiren of Wanshou Temple, Chan Master Fubao of Jingshan Temple, Chan Master Zhiduo of Fulin Temple, etc., were all summoned to the capital. The emperor personally met and comforted them, invited them to preach the Dharma, prepared vegetarian meals, and jointly presided over the Jiangshan Universal Salvation Dharma Assembly. Chan Master Shanshi Zongle of Tianjie Temple, under the emperor's order, wrote and presented Buddhist music chapters, which the emperor personally titled 'Shanshi,' 'Zhaoxin,' 'Yanci,' 'Faxi,' 'Chanyue,' 'Bianyin,' 'Miaoji,' and 'Shancheng,' a total of eight pieces, and ordered the musicians of the Taichang Temple to sing and dance according to the rhythm. Chan Master Zudeng of Yunfeng Temple in Tiantai passed away (lineage unknown). Chan Master Zudeng lived in Yunfeng Temple, living a life of asceticism and self-sufficiency, not leaving the mountain for more than fifty years, and many people were influenced by him. Someone wanted to donate land to him, but he refused, saying, 'The Buddhas of the past lived by begging for food, what use do I have for these?' Later, he suddenly showed a slight illness, gathered the crowd, spoke a verse, and passed away. After cremation, a strange fragrance filled the air, and the relics were countless. Chan Master Liaowu Yongning of Puming Temple, Xiayi, Yixing Longchi Hongjiao Temple, passed away. Chan Master Yongning, whose courtesy name was Yiyuan, was a descendant of the Zhu family in Nantong. He inherited the Dharma lineage of Chan Master Wuyong Kuan of Puming Temple. Chan Master Kuan instructed him, 'Your affinity is in the south, stay where you encounter a dragon, and reside where you encounter a pond.' Chan Master Yongning accepted his master's instructions and went south. In the year of Guihai during the Zhizhi reign (1323 AD), the monks of Longchi Temple in Yixing earnestly requested him to come and preside over the temple. Chan Master Yongning believed that this corresponded to his master's prediction, so he gladly went. Before this, there was a pond on the top of the mountain, which was bottomless, and dragons often appeared, causing floods, and the residents suffered greatly. Chan Master Yongning gave the dragon the Three Refuges, and after that, the dragon no longer appeared. He lived there for a long time.
復至絕巘築室。壁立如削。斷木為棧。棲板空中。足不越限者三年。帝師稔知道行。降號宏教普濟禪師。尋召入京。宣命龍光殿升座說法。上大悅。賜金襕法衣。加號佛心了悟。庚子出領善權。是年夏六月示微疾。囑弟子裁紙製內外衣。且曰。吾將逝矣。命移龕至絕巘。索筆書偈曰。七十八年守拙。明明一場敗闕。泥牛海底翻身。六月炎天飛雪。書畢吉祥而逝。先一月池水忽竭。及寧順寂。噴涌異常。時黑白戀慕。至有然頂灼臂以供養者。茶毗五色光𦦨。齒牙舌輪珠皆不壞。設利無算。門人分余骨與不壞者。就龍池太平齊山紫雲麻蕻五所建塔藏焉。
臺宗法師杭州集慶寺士璋寂。
璋字原璞。生即伏犀貫頂。雙眸炯如點漆。喜讀佛書。鄰寺僧請其父曰。此釋氏種也。盍乞師我。父怒曰。吾兒如芬陀花。非若倫也。遂令入傳法寺剃染。侍我庵無于上竺。力學無怠。時有天心瑩者。高亢不服人。獨艷璋。相與切劘。時目雙璧。我庵無化去。東溟日補其席。璋復承陶冶。至正十三年住棲真。往來南竺才演福繼二老之門。更臻玄微。嘗對眾曰。佛法教藏。渺如煙海。固非獨善所能究盡。使吾自畫而不進。其能免於孤陋之誚乎。元季兵亂。不以世難易其業。牧眾演法無虛日。洪武初詔江浙名宿咸集天界。諸方雲集。
【現代漢語翻譯】 現代漢語譯本： 又到絕頂山崖建造房屋，山壁陡峭如刀削，用砍斷的木頭做成棧道，住在懸空的木板上，三年時間足不出戶。帝師（皇帝的老師）得知他的道行高深，降旨賜號為宏教普濟禪師，不久被召入京城，奉旨于龍光殿升座說法，皇上非常高興，賜予金襕法衣，加封號為佛心了悟。庚子年（具體年份需要查對，例如可能是1300年、1360年等）出任善權寺住持。這年夏天六月，略感不適，囑咐弟子用紙裁製內外衣，並說：『我將要離世了。』命人將禪龕移至絕頂山崖，索要筆墨寫下偈語：『七十八年堅守愚拙，明明是一場徹底的失敗。泥牛在海底翻身，六月炎熱的天空飄飛雪花。』寫完后吉祥圓寂。此前一個月，池水忽然乾涸，等到寧順圓寂時，池水又噴涌而出，非常異常。當時信徒們非常愛慕他，甚至有燒頂、灼臂來供養的。荼毗（火化）后，出現五色光芒，牙齒、舌頭、舍利子都完好無損，舍利無數。弟子們分了他的剩餘骨灰和不壞之物，在龍池、太平、齊山、紫雲、麻蕻五處建造佛塔安葬。 臺宗法師杭州集慶寺的士璋圓寂。 璋法師，字原璞，出生時就具有伏犀貫頂的異相，雙眼明亮如點漆，喜歡閱讀佛經。鄰寺的僧人請求他的父親說：『這孩子是佛門弟子啊，何不讓他拜我為師？』父親生氣地說：『我的兒子如同芬陀利花（白蓮花），不是你們能比的。』於是讓他進入傳法寺剃度出家，侍奉我庵無于上竺寺，努力學習毫不懈怠。當時有天心瑩禪師，高傲不服人，唯獨欣賞士璋，兩人互相切磋琢磨，當時人稱他們為雙璧。我庵無圓寂后，東溟日接替了他的位置，士璋又繼續接受他的教誨。至正十三年（1353年）住持棲真寺，往來於南竺寺的才演和福繼二位長老門下，更加精通玄妙的佛理。曾經對大眾說：『佛法教義的寶藏，浩渺如煙海，確實不是獨自修行所能窮盡的。如果我閉門造車而不求進步，怎麼能免於孤陋寡聞的譏諷呢？』元朝末年兵荒馬亂，他不因世道艱難而改變自己的事業，教化大眾演說佛法沒有一天間斷。洪武初年（1368年左右），朝廷詔令江浙一帶的名僧都聚集到天界寺，各方僧人雲集。
【English Translation】 English version: He again went to the highest cliff to build a house. The walls were as steep as if cut by a knife. He used cut wood to make a trestle and lived on a suspended plank in the air. For three years, he did not step beyond its limits. The Imperial Teacher (the emperor's teacher), knowing of his profound practice, issued a decree bestowing the title of 'Zen Master of Broad Teaching and Universal Salvation'. Soon after, he was summoned to the capital and ordered to ascend the seat in the Longguang Hall to preach the Dharma. The Emperor was greatly pleased and bestowed upon him a kasaya (robe) of gold brocade, adding the title 'Buddha-Heart Realization'. In the Gengzi year (a year that needs to be checked for the exact Gregorian calendar year, e.g., possibly 1300, 1360, etc.), he went forth to lead Shanquan Temple. In the sixth month of that summer, he showed slight illness and instructed his disciples to cut paper to make inner and outer garments, saying, 'I am about to depart.' He ordered the relocation of his meditation chamber to the highest cliff, and requested brush and ink to write a verse, saying, 'For seventy-eight years, I have guarded my clumsiness. Clearly, it is a complete failure. A mud ox turns over at the bottom of the sea, and in the sixth month, in the scorching sky, snow flies.' After writing, he passed away auspiciously. A month prior, the pond water had suddenly dried up, but when Ning Shun entered Nirvana, the water gushed forth extraordinarily. At that time, both lay and monastic followers deeply admired him, even burning their heads and searing their arms as offerings. After cremation, five-colored lights appeared, and his teeth, tongue, and sarira (relics) remained intact. There were countless sarira. The disciples divided his remaining bones and the imperishable parts, and built pagodas to enshrine them in five places: Longchi, Taiping, Qishan, Ziyun, and Mahong. The Tiantai School Dharma Master Shi Zhang of Jiqing Temple in Hangzhou passed away. Zhang, whose courtesy name was Yuanpu, was born with the appearance of a 'hidden rhinoceros horn penetrating the crown' (a sign of greatness), and his eyes were as bright as lacquer. He loved to read Buddhist scriptures. A monk from a neighboring temple requested his father, saying, 'This child is of the Buddhist lineage. Why not let him become my disciple?' The father angrily replied, 'My son is like a Pundarika flower (white lotus), not comparable to your kind.' So he had him tonsured and ordained at Chuanfa Temple, serving Wo'an Wu at Shangzhu Temple, diligently studying without laziness. At that time, there was Zen Master Tianxin Ying, who was arrogant and did not submit to others, but he admired Shi Zhang alone. They sharpened each other's minds, and were known as the 'Twin Jewels' of the time. After Wo'an Wu passed away, Dongming Ri took his place, and Shi Zhang continued to receive his teachings. In the Zhizheng thirteenth year (1353), he became the abbot of Qizhen Temple, frequently visiting the monasteries of Elders Caiyan and Fuji of Nanzhu Temple, further mastering the profound and subtle principles. He once said to the assembly, 'The treasury of Buddhist teachings is as vast as a sea of smoke. It is truly impossible to exhaust it through solitary practice. If I were to shut myself off and not progress, how could I avoid the criticism of being ignorant and narrow-minded?' During the chaos of the late Yuan Dynasty, he did not change his practice due to the difficulties of the world, and he taught and preached the Dharma to the masses without a day's interruption. In the early Hongwu period (around 1368), the court ordered famous monks from the Jiangzhe region to gather at Tianjie Temple, and monks from all directions assembled.
莫知規繩。璋獨出方略。具有條敘。時十萬眾共聚。法制井然。是年六月既望預知時至。安然坐蛻。璋器度瀟灑。論議慷慨。據直道而不狥流俗。所住之剎。誓不剃蓄一人。
相宗法師紹興寶林大同寂。
同住蕭山凈土。遷景德。及嘉禾東塔。改寶林。寶林乃清涼國師肄業之地。同欲高臥不起。郡邑交疏請至再。始投袂起。至則天下俊衲多從之。賜號佛心慈濟宏辯。並金襕僧伽黎。鐘山法會。同年八十預焉。召見賜珍秘。同神宇超邁。修偉玉立。而吐辭溫美。扶植宗乘。解紛排難。無自他猜忌之嫌。持律甚嚴。無一長物。然性至孝。遇父母忌日。必流涕不已。十二月登座說法。端坐而化。同初謁春谷于講席。谷謂之曰。子之學精且博矣。恐滯心於粗執。但益多聞。縛于知見。非見性之本。宜潛修而滌之。乃見晦機熙。于其揮麈之間。夙習見聞。一時蕩絕。惟存孤明。耿耿自照。復參中峰祖。祖贊勉之。還付春谷。谷命分座。
祥符蔭曰。說不通宗。難免滯于名言之病。維璋與同。皆不自滿假。得承師友磨切之力。而學以有成。所以二公之道。較之口耳相資者異矣。
庚戌二年。
克新奉詔招諭吐番 發明(沙門出世。預人國家事。不可以為訓。故新削書禪師)。
新字仲銘。號
【現代漢語翻譯】 現代漢語譯本：沒有人知道他遵循的規則和標準。只有璋（人名，此處指代僧人）的見解獨特而有方略，並且具有條理和敘述。當時有十萬大眾共同聚集，法制卻井然有序。在這一年的六月既望（陰曆十六日），他預知自己將要離世的時間，安詳地坐化圓寂。璋的器宇度量瀟灑，議論慷慨激昂，堅持正道而不隨波逐流。他所居住的寺廟，發誓不剃度或蓄髮任何一個人。
相宗法師紹興寶林大同寂（紹興年間寶林寺的大同法師圓寂）。
大同法師住在蕭山的凈土寺，後來遷到景德寺，以及嘉禾的東塔寺。之後改住寶林寺。寶林寺是清涼國師（唐朝僧人，華嚴宗代表人物）曾經學習的地方。大同法師想要隱居不出，但郡縣官員多次寫信請求他出山，他才最終答應。他到任后，天下的優秀僧人都來追隨他。皇帝賜予他『佛心慈濟宏辯』的稱號，以及金襕僧伽黎（高級僧侶的袈裟）。在鐘山的法會上，他以八十歲的高齡參加。皇帝召見他並賜予珍貴的物品。大同法師神采超邁，身材修長挺拔，說話溫和美好，扶持宗派，解決紛爭和排除困難，沒有自私猜忌的嫌疑。他持戒非常嚴格，沒有一件多餘的物品。然而他非常孝順，每當父母的忌日，必定流淚不止。十二月，他登上法座說法，然後端坐而化。
大同法師最初在講席上拜見春谷禪師，春谷禪師對他說：『你的學問精深而廣博，恐怕會執著于粗淺的見解。只是增加見聞，會被知見所束縛，這不是見性的根本。應該潛心修行來洗滌這些。』於是他去拜見晦機熙禪師，在晦機熙禪師揮動拂塵的瞬間，他過去所學的見聞一時蕩然無存，只剩下孤明的覺性，耿耿地照亮自己。他又參拜了中峰祖禪師，中峰祖禪師讚賞並勉勵他，然後讓他回到春谷禪師那裡。春谷禪師命他分座講法。
祥符蔭說：『只會說而不能通達宗義，難免會陷入名相言辭的弊病。維璋和同，都不自滿自大，得到師友的磨練和幫助，因此學業有成。所以這兩位法師的道行，比那些只是口頭相傳的人要高明得多。』
庚戌二年（1232年）。
克新奉詔招諭吐番（吐蕃）。發明（沙門出世，預人國家事，不可以為訓，故新削書禪師）。
新字仲銘，號……
【English Translation】 English version: No one knew the rules and standards he followed. Only Zhang (a personal name, referring to a monk here) had unique and strategic insights, with clear organization and narration. At that time, hundreds of thousands of people gathered together, yet the laws and regulations were well-organized. On the sixteenth day of the sixth month of that year, he knew in advance the time of his departure and peacefully passed away in meditation. Zhang's demeanor was elegant, his arguments were passionate, and he adhered to the right path without conforming to popular customs. The temple where he lived vowed not to ordain or keep anyone with shaved or unshaved hair.
The Xiangzong Dharma Master Shaoxing Baolin Datong passed away (Dharma Master Datong of Baolin Temple in the Shaoxing era passed away).
Dharma Master Datong lived in Jingtu Temple in Xiaoshan, and later moved to Jingde Temple, and the East Pagoda Temple in Jiahe. Later, he changed to live in Baolin Temple. Baolin Temple was where National Teacher Qingliang (a Tang Dynasty monk, a representative figure of the Huayan School) once studied. Dharma Master Datong wanted to live in seclusion, but the county officials repeatedly wrote letters requesting him to come out of the mountains, and he finally agreed. After he took office, the outstanding monks of the world came to follow him. The emperor bestowed upon him the title 'Buddha-Heart Compassionate Eloquent,' as well as a golden kasaya (a robe for high-ranking monks). At the Dharma assembly in Zhongshan, he participated at the age of eighty. The emperor summoned him and bestowed precious items. Dharma Master Datong's spirit was outstanding, his figure was tall and upright, his speech was gentle and beautiful, he supported the sect, resolved disputes and eliminated difficulties, and there was no suspicion of selfishness or jealousy. He kept the precepts very strictly and had no superfluous possessions. However, he was very filial, and whenever it was the anniversary of his parents' death, he would definitely shed tears.
In December, he ascended the Dharma seat to preach, and then passed away peacefully in meditation.
Dharma Master Datong first met Zen Master Chungu at the lecture seat. Zen Master Chungu said to him: 'Your learning is profound and broad, but I am afraid that you will be attached to superficial views. Just increasing your knowledge will be bound by views, which is not the root of seeing the nature. You should cultivate in seclusion to wash these away.' So he went to see Zen Master Huiji Xi, and in the moment when Zen Master Huiji Xi waved his whisk, his past knowledge and views disappeared, leaving only the solitary bright awareness, shining brightly on himself. He also visited Zen Master Zhongfeng Zu, who praised and encouraged him, and then let him return to Zen Master Chungu. Zen Master Chungu ordered him to share the seat and preach.
Xiangfu Yin said: 'Only being able to speak without understanding the meaning of the sect, it is difficult to avoid falling into the drawbacks of nominal words. Wei Zhang and Tong are not complacent, and have received the tempering and help of teachers and friends, so their studies have been successful. Therefore, the Tao of these two masters is much better than those who only pass on words by mouth.'
In the second year of Gengxu (1232).
Ke Xin was ordered to recruit and appease Tubo (Tufan). Invention (Shamen came into the world, participating in national affairs, which cannot be taken as a lesson, so Xin cut the book Zen master).
Xin, with the courtesy name Zhongming, and the pseudonym...
雪廬。博通內外典。遊歷名山水。交一時名流。如楊廉夫。顧仲瑛。丁仲容。程文。張翥輩。自稱江左外史。上詔往西域招論吐番。不得辭。乃行。
梵琦宗泐等召對奉天門。
秋七月朔。上于奉天門。召梵琦宗泐萬金妙聲等入見。賜坐焚香供茶。午就賜齋。問以宗門大意。琦泐等首以靈山付囑。繼以迦葉傳化為對。次及鬼神之事。琦等援經據論以對。上感悅。
禪師華頂下處州福林白雲智度寂。
度嗣華頂睹。住福林。己酉應詔建法會。還至杭居虎跑。秋趨華頂。明年春示微疾。仍回福林。沐浴更衣。索筆書偈曰。無世可辭。有眾可別。太虛空中。何必釘橛。擲筆而逝。阇維舍利五色。牙齒數珠皆不壞。
辛亥四年。
禪師徑山下天寧寺梵琦寂于金陵天界寺。
琦應詔至京。館于天界寺。七月二十一日。趣左右具浴更衣。索筆書偈曰。真性圓明。本無生滅。木馬夜鳴。西方日出。書畢謂夢堂曰。我去矣。堂曰。何處去。琦曰西方去。堂曰。西方有佛。東方無佛耶。琦乃震聲一喝而逝。上聞嗟悼久之。時禁火葬。以琦故特從阇維例。火余齒舌數珠不壞。舍利五色紛綴遺骼。弟子文晟。奉及諸不壞者。歸琦所筑西齋建塔。文憲宋濂為之銘。
虞山錢謙益曰。即學行高
【現代漢語翻譯】 現代漢語譯本：雪廬（人名，號雪廬）。博通內外典籍。遊歷名山大川。結交當時的名流，如楊廉夫、顧仲瑛、丁仲容、程文、張翥等人。自號江左外史。皇上下詔讓他前往西域招撫吐番，不得推辭，於是啟程。
梵琦（僧人名）和宗泐（僧人名）等人在奉天門接受皇帝的召見。
秋季七月初一，皇上在奉天門召見梵琦、宗泐、萬金（僧人名）、妙聲（僧人名）等人入宮覲見，賜予座位，焚香供茶。中午賜予齋飯。皇上詢問他們宗門的大意。梵琦、宗泐等人首先以靈山（佛教術語，指釋迦牟尼佛說法之地）的佛陀付囑（佛教術語，指佛陀將教法囑託給弟子）為開端，接著以迦葉（釋迦牟尼十大弟子之一）的傳化（佛教術語，指傳承教化）作為對答，然後談及鬼神之事。梵琦等人引用佛經和論典來回答。皇上聽後感到非常高興。
禪師智度（僧人名），在華頂山（山名）下的處州（地名）福林寺（寺名）和白雲寺（寺名）修行。
智度禪師師承華頂山的睹禪師（僧人名），後來住在福林寺。己酉年（具體年份需要查對，此處假設為某朝代的己酉年）應詔進京建立法會。結束后返回杭州，住在虎跑寺（寺名）。秋天前往華頂山。第二年春天略感不適，於是返回福林寺。沐浴更衣后，索要筆墨寫下偈語：『沒有世間可以辭別，有眾生可以告別。太虛空中，何必釘橛（比喻多此一舉）。』寫完后擲筆而逝。火化后，舍利（佛教術語，指遺骨或遺物）呈現五種顏色，牙齒和念珠都沒有損壞。
辛亥四年（具體年份需要查對，此處假設為某朝代的辛亥四年）。
禪師梵琦，在徑山（山名）下的天寧寺（寺名）圓寂于金陵（地名）天界寺（寺名）。
梵琦應詔來到京城，住在天界寺。七月二十一日，他讓侍從準備沐浴更衣，索要筆墨寫下偈語：『真性圓明，本無生滅。木馬夜鳴，西方日出。』寫完后對夢堂（僧人名）說：『我要走了。』夢堂問：『去哪裡？』梵琦說：『去西方。』夢堂問：『西方有佛，東方就沒有佛嗎？』梵琦於是大喝一聲而逝。皇上聽聞后嗟嘆惋惜了很久。當時禁止火葬，因為梵琦的緣故，特例允許火化。火化后，牙齒、舌頭和念珠都沒有損壞，舍利呈現五種顏色，散落在遺骨上。弟子文晟（僧人名），將梵琦的遺骨和沒有損壞的遺物，帶回梵琦所建的西齋（齋房名）建塔供奉。文憲（人名，謚號文憲）宋濂（人名）為他撰寫了銘文。
虞山（地名）錢謙益（人名）說：即使學問和品行都很高
【English Translation】 English version: Xue Lu (personal name, styled Xue Lu). He was well-versed in both internal and external classics. He traveled to famous mountains and rivers. He associated with famous figures of the time, such as Yang Lianfu, Gu Zhongying, Ding Zhongrong, Cheng Wen, and Zhang Zhu. He called himself the 'Unofficial Historian of Jiangzuo'. The emperor issued an edict for him to go to the Western Regions to appease Tubo, which he could not refuse, so he set off.
Fanqi (monk's name) and Zongle (monk's name), among others, were summoned to an audience at Fengtian Gate.
On the first day of the seventh month of autumn, the emperor summoned Fanqi, Zongle, Wanjin (monk's name), Miaosheng (monk's name), and others to the Fengtian Gate for an audience, granting them seats, burning incense, and offering tea. At noon, he provided a vegetarian meal. The emperor asked them about the main principles of their sect. Fanqi, Zongle, and others began with the Buddha's entrustment (Buddhist term, referring to the Buddha entrusting the Dharma to his disciples) at Ling Mountain (Buddhist term, referring to the place where Shakyamuni Buddha preached), followed by Kasyapa's (one of the ten great disciples of Shakyamuni) transmission and transformation (Buddhist term, referring to the transmission of teachings), and then discussed matters of ghosts and spirits. Fanqi and others responded by citing Buddhist scriptures and treatises. The emperor was delighted.
Chan Master Zhidu (monk's name) practiced at Fulinsi Temple (temple name) and Baiyunsi Temple (temple name) in Chuzhou (place name) below Mount Huading (mountain name).
Chan Master Zhidu succeeded Master Du (monk's name) of Mount Huading and later resided at Fulinsi Temple. In the year of Jiyou (specific year needs to be verified, here assumed to be a Jiyou year of a certain dynasty), he was summoned to the capital to establish a Dharma assembly. After it concluded, he returned to Hangzhou and resided at Hupaosi Temple (temple name). In the autumn, he went to Mount Huading. In the spring of the following year, he felt slightly unwell and returned to Fulinsi Temple. After bathing and changing clothes, he asked for a brush and wrote a verse: 'There is no world to bid farewell to, there are sentient beings to say goodbye to. In the vast emptiness, why nail a peg (metaphor for doing something unnecessary)?' After writing, he threw down the brush and passed away. After cremation, the sarira (Buddhist term, referring to relics or remains) were of five colors, and the teeth and rosary remained intact.
The fourth year of Xinhai (specific year needs to be verified, here assumed to be a Xinhai year of a certain dynasty).
Chan Master Fanqi of Tianningsi Temple (temple name) below Mount Jing (mountain name) passed away at Tianjiesi Temple (temple name) in Jinling (place name).
Fanqi came to the capital upon imperial summons and resided at Tianjiesi Temple. On the twenty-first day of the seventh month, he instructed his attendants to prepare a bath and change his clothes. He asked for a brush and wrote a verse: 'The true nature is perfectly clear, originally without birth or death. The wooden horse neighs at night, the sun rises in the West.' After writing, he said to Mengtang (monk's name): 'I am leaving.' Mengtang asked: 'Where are you going?' Fanqi said: 'Going to the West.' Mengtang asked: 'Is there a Buddha in the West, but no Buddha in the East?' Fanqi then shouted loudly and passed away. The emperor lamented for a long time upon hearing this. At that time, cremation was prohibited, but because of Fanqi, an exception was made to allow cremation. After cremation, the teeth, tongue, and rosary remained intact, and the sarira were of five colors, scattered among the remains. His disciple Wensheng (monk's name) took Fanqi's remains and the intact relics back to the West Zhai (meditation room name) built by Fanqi to build a pagoda for enshrinement. Wenxian (personal name, posthumous title Wenxian) Song Lian (personal name) wrote an inscription for him.
Qian Qianyi (personal name) of Yushan (place name) said: Even if learning and conduct are high
一世。宗說兼通。禪寂之外。專志凈業。作西齋凈土詩。數百首。皆于唸佛三昧心中流出。使人讀之。忱然如游珠網瓊林。金沙玉沼間也。
詔三宗名德復建大法會於鐘山。
詔集三宗名僧千人。及徒從二千人。建普度大法會於鐘山。住天界萬金總持其事。冬十二月。上御奉天殿。集公侯百官。宣逾建會之因。禁天下屠宰。上先齋戒一月。
壬子五年。
鐘山啟大法會。
正月十五日三鼓時。上御奉天殿。集公侯百官奉上佛表。命禮部尚書齋赴鐘山。啟建法會。焚之。五鼓。上服袞冕。乘輅輦。赴法會。至日夕迎佛。上率公侯百官。臨法筵供佛。行大禮。樂用善世等曲。天雨娑羅子。禪僧同庵彝簡。賦鐘山法會詩八首紀事。
禪師縉雲下五臺璧峰寶金寂。
禪師聖壽支下婺州清隱德馨寂。
癸丑六年。
復召名德高僧。
詔有道浮圖十人。集大天界寺。徑山智及居首。以病不及召對。
禪師天寶下凈慈智順寂于天界寺。
順嗣天寶樞。初應詔建會升座說法。上幸臨。慰勞備至。南還主凈慈。是年復召入京。俄示微疾。沐浴說偈坐逝。
禪師徑山下象山瑞龍文懿夢堂曇噩寂。
噩主浙東三名剎。錫號佛真文懿禪師。夏一日。忽
【現代漢語翻譯】 一世。宗說兼通。禪寂之外。專志凈業。作西齋凈土詩。數百首。皆于唸佛三昧心中流出。使人讀之。忱然如游珠網瓊林。金沙玉沼間也。 （明）朝廷下詔，在鐘山重新舉辦大法會，邀請三宗（指佛教中的禪宗、教宗、律宗）名德兼備的高僧。 （明）朝廷下詔召集三宗名僧一千人，以及他們的弟子隨從兩千人，在鐘山舉辦普度大法會，由住在天界寺的萬金總主持此事。冬季十二月，皇上在奉天殿召集公侯百官，宣佈舉辦大法會的緣由，並禁止天下屠宰。皇上事先齋戒一個月。 壬子五年（1432年）。 鐘山開啟大法會。 正月十五日三更時分，皇上在奉天殿召集公侯百官，奉上佛表，命令禮部尚書前往鐘山，開啟大法會並焚燒佛表。五更時分，皇上穿戴袞冕，乘坐輅輦，前往法會。到日落時分迎接佛像，皇上率領公侯百官，在法筵上供奉佛像，行大禮，演奏善世等樂曲。天空中下起了娑羅子（佛教中的聖樹之果）。禪僧同庵彝簡作鐘山法會詩八首來記錄此事。 禪師縉雲（地名）下五臺璧峰寶金寂滅。 禪師聖壽支下婺州清隱德馨寂滅。 癸丑六年（1433年）。 再次召見名德高僧。 （明）朝廷下詔召集有道的僧侶十人，聚集在大天界寺，逕山智及為首，但因病未能應召。 禪師天寶下凈慈智順在天界寺寂滅。 智順繼承了天寶樞的衣缽。起初應詔參加法會，升座說法，皇上親自駕臨，慰勞備至。之後返回南方主持凈慈寺。這年再次被召入京，不久示現微疾，沐浴后說偈坐化。 禪師徑山下象山瑞龍文懿夢堂曇噩寂滅。 曇噩主持浙東三座名剎。被賜予『佛真文懿禪師』的稱號。某年夏天的一天，忽然
【English Translation】 Throughout his life, he was proficient in both doctrinal studies and Zen practice. Besides Chan meditation, he focused on Pure Land practice. He composed hundreds of Pure Land poems in the Western Studio, all flowing from his Samadhi (state of meditative consciousness) of Buddha-Recollection. Reading them makes one feel as if wandering through jeweled nets and jade forests, amidst golden sands and jade ponds. An imperial edict was issued to re-establish a grand Dharma assembly at Zhongshan (Mount Zhong), inviting eminent monks of the Three Schools (Zen, Doctrine, and Discipline) who were virtuous and knowledgeable. An imperial edict was issued to gather one thousand eminent monks from the Three Schools, along with two thousand of their disciples, to establish a grand Dharma assembly of universal salvation at Zhongshan. Wan Jin, residing at Tianjie Monastery (Heavenly Realm Monastery), was in charge of the event. In the twelfth month of winter, the Emperor gathered dukes, marquises, and hundreds of officials in Fengtian Hall (Hall of Reverence for Heaven), announcing the reasons for establishing the assembly and prohibiting slaughter throughout the realm. The Emperor fasted and purified himself for a month beforehand. The fifth year of Renzi (1432 AD). The grand Dharma assembly was initiated at Zhongshan. On the fifteenth day of the first month, at the third watch of the night, the Emperor gathered dukes, marquises, and hundreds of officials in Fengtian Hall, presenting a memorial to the Buddha. He ordered the Minister of Rites to go to Zhongshan, initiate the Dharma assembly, and burn the memorial. At the fifth watch, the Emperor, wearing the imperial robes and crown, rode in a carriage to the Dharma assembly. At sunset, he welcomed the Buddha image. The Emperor, leading the dukes, marquises, and hundreds of officials, offered to the Buddha at the Dharma banquet, performing great rites and playing music such as the 'Good World' melodies. Sal seeds (Shala tree seeds) rained down from the sky. The Chan monk Tong'an Yijian composed eight poems about the Zhongshan Dharma assembly to record the event. Chan Master Jinyun (Jinyun Mountain) of Bi Feng (Jade Peak) Bao Jin (Precious Gold) of Mount Wutai (Five Terrace Mountain) passed away. Chan Master Shengshou of Qingyin (Clear Seclusion) Dexin (Virtue Fragrance) of Wuzhou (Wuzhou Prefecture) passed away. The sixth year of Guichou (1433 AD). Eminent and virtuous monks were summoned again. An imperial edict was issued to summon ten virtuous monks to gather at the Great Tianjie Monastery. Zhi Ji of Jingshan (Jing Mountain) was the leader, but he was unable to attend due to illness. Chan Master Tianbao of Jingci (Pure Compassion) Zhi Shun passed away at Tianjie Monastery. Zhi Shun succeeded Tianbao Shu. Initially, he responded to the imperial edict to attend the assembly, ascended the seat to preach the Dharma, and the Emperor personally visited, offering extensive comfort and care. Later, he returned south to preside over Jingci Monastery. In that year, he was summoned to the capital again. Soon after, he showed signs of slight illness, bathed, recited a verse, and passed away while sitting in meditation. Chan Master Tan'e of Mengtang (Dream Hall) Wenyi (Literary and Peaceful) Ruilong (Auspicious Dragon) of Xiangshan (Elephant Mountain) of Jingshan (Jing Mountain) passed away. Tan'e presided over three famous monasteries in eastern Zhejiang. He was bestowed the title 'Chan Master Fozhen Wenyi (Buddha Truth Literary and Peaceful)'. One day in summer, suddenly
戒浴易衣。出器物分遺交友。集眾說偈曰。吾有一物。無背無面。要得分明。涅槃后看。言畢危坐而逝。烏斯道少從噩授文法。遂以名家。宋景濂序斯道之文。以為經噩公之指授。得其心印云。
禪師徑山下天界西白萬金寂。
金吳郡姚氏子。初習臺教。更衣謁古鼎銘于雙徑。分座後堂。嗣其法。至正丁酉。出世蘇之瑞光。效編蒲尊宿。作孤雲庵于城東以養老。洪武改元。起住持大天界寺。萬機暇時。召入禁庭。奏對稱旨。四年春。詔集三宗名僧十人。及其徒二千。建法會於鐘山。命總持齋事。承旨建立規式。金以母耄。舉全室泐自代。復還庵居。五年冬復建會。大駕臨幸。詔金闡揚第一義諦。是年十二月一日。示疾委順而化。
甲寅七年。
禪師臺州瑞巖恕中無慍赴闕以老病辭日本請。
慍臨海陳氏子。參竺元道豁悟。拈香嗣之。初住象山靈巖。遷黃巖瑞巖。一日謝事。入松巖萬山之巔。人跡罕至。嶄然獨處。眾泣哀請。堅拒不出。是年夏。日本國遣使入貢。向慍道風。奏請往化其國。以水晶數珠峨山石硯為贄。上召至闕。慍以老病辭。上憫而不遣。留處天界。全室泐延致丈室。時宋景濂方在翰林。詣慍劇談道妙。是年冬。奉詔東還。住鄞之翠山。四方叩謁者無虛日。金齒大理僧至
【現代漢語翻譯】 現代漢語譯本： 戒浴更衣，取出器物分贈給親朋好友。召集眾人說了偈語：『我有一物，無背無面，要得分明，涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）后看。』說完便端坐而逝。烏斯道年輕時跟隨噩學習文法，因此以文名家。宋濂為烏斯道的文章作序，認為他經過噩公的指點傳授，得到了他的心印。 禪師徑山下天界西白萬金寂。 金，吳郡姚氏之子。起初學習天臺宗的教義，后更換僧衣拜見古鼎銘于雙徑，在後堂分座，繼承了他的法脈。至正丁酉年（1357年），出世于蘇州的瑞光寺。效仿編蒲尊宿，在城東建造孤雲庵以養老。洪武元年（1368年），被召去住持大天界寺。在處理政務的閑暇時間，皇帝召見他入宮，他的奏對很合皇帝的心意。洪武四年（1371年）春天，皇帝下詔召集三宗（指禪宗、教宗、律宗）的名僧十人和他們的弟子兩千人，在鐘山建立法會，命他總持齋事，承旨建立規章制度。金因為母親年老，舉薦全室泐代替自己，又回到庵中居住。洪武五年（1372年）冬天再次建立法會，皇帝親自駕臨，詔令金闡揚第一義諦（佛教術語，指最高的真理）。這年十二月一日，示現疾病，順應自然而逝。 甲寅七年（1374年）。 禪師臺州瑞巖恕中無慍赴闕，因年老多病辭謝日本的邀請。 慍，臨海陳氏之子。參拜竺元道后豁然開悟，拈香繼承了他的法脈。起初住在象山靈巖寺，后遷往黃巖瑞巖寺。有一天，他辭謝寺中事務，進入松巖萬山之巔，那裡人跡罕至，他獨自居住。眾人哭泣哀求，他堅決不肯出來。這年夏天，日本國派遣使者來進貢，仰慕慍的道風，上奏請求他前往教化他們的國家，以水晶數珠、峨山石硯作為禮物。皇帝召見他到京城，慍以年老多病為由推辭。皇帝憐憫他而不放他走，讓他留在天界寺。全室泐邀請他到丈室居住。當時宋濂正在翰林院，前往拜訪慍，和他深入探討道妙。這年冬天，奉詔返回東方，住在鄞縣的翠山，四方前來拜訪請教的人絡繹不絕。金齒（地名，在今雲南一帶）大理（地名，在今雲南一帶）的僧人也來了。
【English Translation】 English version: After taking a cleansing bath and changing clothes, he took out his belongings and distributed them to friends. He gathered everyone and spoke a verse: 'I have a thing, without back or face, if you want to understand it clearly, look after Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death).' After speaking, he sat upright and passed away. Wu Sidao studied grammar with E when he was young, and thus became a famous writer. Song Lian wrote a preface to Wu Sidao's articles, believing that he had received E Gong's guidance and obtained his mind seal. Chan Master Wan Jinji of Tianjie Temple below Mount Jing. Jin was the son of the Yao family of Wujun. He initially studied the teachings of the Tiantai school, then changed his robes and visited Gu Dingming at Shuangjing, where he shared a seat in the back hall and inherited his Dharma lineage. In the Dingyou year of the Zhizheng era (1357), he emerged at Ruiguang Temple in Suzhou. He imitated the Venerable Bianpu and built Guyun Hermitage in the east of the city to spend his old age. In the first year of the Hongwu era (1368), he was summoned to preside over the Great Tianjie Temple. During his spare time from handling government affairs, the emperor summoned him to the palace, and his responses pleased the emperor. In the spring of the fourth year of the Hongwu era (1371), the emperor issued an edict summoning ten famous monks from the three schools (referring to the Chan, Teaching, and Vinaya schools) and two thousand of their disciples to establish a Dharma assembly at Zhongshan, ordering him to oversee the vegetarian affairs and to create rules and regulations. Jin, because his mother was old, recommended Quan Shi Le to replace him, and returned to live in the hermitage. In the winter of the fifth year of the Hongwu era (1372), another Dharma assembly was established, and the emperor personally visited, ordering Jin to expound the First Principle (Buddhist term, referring to the highest truth). On the first day of the twelfth month of that year, he manifested illness and passed away in accordance with nature. The seventh year of Jiayin (1374). Chan Master Ru Zhongwu Yun of Ruiyan Temple in Taizhou went to the capital, declining the invitation from Japan due to old age and illness. Yun was the son of the Chen family of Linhai. After visiting Zhu Yuandao, he suddenly became enlightened and inherited his Dharma lineage. He initially lived in Lingyan Temple in Xiangshan, and later moved to Ruiyan Temple in Huangyan. One day, he resigned from the temple affairs and entered the peak of Wanshan Mountain in Songyan, a place rarely visited by people, where he lived alone. The people cried and pleaded, but he firmly refused to come out. In the summer of that year, the country of Japan sent envoys to pay tribute, admiring Yun's Daoist demeanor, and requested him to go and teach their country, offering crystal rosaries and Eshan stone inkstones as gifts. The emperor summoned him to the capital, but Yun declined on the grounds of old age and illness. The emperor pitied him and did not let him go, allowing him to stay at Tianjie Temple. Quan Shi Le invited him to live in the abbot's room. At that time, Song Lian was in the Hanlin Academy and visited Yun, discussing the mysteries of the Dao with him in depth. In the winter of that year, he received an imperial order to return to the east and lived in Cuishan in Yin County, where people from all directions came to visit and seek advice every day. Monks from Jinchi (place name, in present-day Yunnan) and Dali (place name, in present-day Yunnan) also came.
京。特入翠山。五十餘人拜床下。各求偈語而去。
智者寺普仁移凈慈。
乙卯八年。
禪師智及賜還穹窿海云 發明(興朝崇法。不應召無以見國王之信向。不引退無以明山林之素志。及與噩皆以病不及召對。得賜還山。其于出處之道。兩全之矣)。
禪師龍翔下竹庵懷渭寂。
渭南昌魏氏子。嗣廣智訴。訴住龍翔。渭居座下。得從名縉紳張起巖張翥危素輩游。歷主兩浙名剎。洪武初。一奉詔至鐘山。退居錢塘之梁渚。是年寂。
丙辰九年。
萬峰道場成。
萬峰山水相拱。祖建立道場。三十餘年。道風遍佈。龍象駢集座下。
禪師聖壽支下金華花山明叟昌寂。
昌本郡浦江人。縛茅于里之華山。往謁千巖祖。示以入道旨要旋歸。晝夜孳孳不怠。十月三日。忽辭眾說偈曰。生本無生。滅亦無滅撒手便行。虛空片月。語畢端坐而逝。
丁巳十年。
祖付寶藏持法。
持參祖于萬峰悟旨。付法偈曰。大愚肋下痛還拳。三要三玄絕正遍。臨濟窟中獅子子。燈燈續𦦨古今傳。
宗泐奉詔同法師如玘箋釋心經金剛楞伽三經御製序文頒行天下。
戊午十一年。
禪師宗泐奉詔往西域求法。
朝廷以佛經有遺佚。詔天
【現代漢語翻譯】 現代漢語譯本： 京城。特別前往翠山。五十餘人跪拜在床下，各自請求偈語后離去。
智者寺的普仁法師遷往凈慈寺。
乙卯八年（1375年）。
禪師智及被賜還穹窿山海云寺（因為興建朝廷崇尚佛法，不這樣做無以顯示國王的信仰傾向；不引退無以表明山林的素樸志向。智及與噩都因病未能應召覲見，得以被賜還山。他在出仕和隱退的抉擇上，做到了兩全）。
禪師龍翔寺的懷渭寂滅于下竹庵。
懷渭是渭南昌魏氏之子，繼承了廣智訴的法脈。訴住在龍翔寺，懷渭在他的座下。得以與名縉紳張起巖、張翥、危素等人交往。歷任兩浙的名剎住持。洪武初年（1368年），曾奉詔前往鐘山。退隱居住在錢塘的梁渚，當年寂滅。
丙辰九年（1376年）。
萬峰道場建成。
萬峰山山水相依，祖師建立道場，三十餘年，道風遍佈，眾多龍象聚集座下。
禪師聖壽寺支下的金華花山明叟昌寂滅。
昌是本郡浦江人，在里之華山結茅而居。前往拜謁千巖祖師，千巖祖師向他開示了入道的旨要，於是返回。日夜勤奮不懈。十月三日，忽然向眾人告辭，說了偈語：『生本無生，滅亦無滅，撒手便行，虛空片月。』說完便端坐而逝。
丁巳十年（1377年）。
祖師將寶藏交付給持，讓他持法。
持在萬峰參拜祖師，領悟了宗旨。祖師付法偈說：『大愚肋下痛還拳，三要三玄絕正遍，臨濟窟中獅子子，燈燈續焰古今傳。』
宗泐奉詔與法師如玘一起箋釋《心經》、《金剛經》、《楞伽經》，御製序文頒行天下。
戊午十一年（1378年）。
禪師宗泐奉詔前往西域求法。
朝廷認為佛經有所遺失，詔令天下。
【English Translation】 English version: Capital. He specially went to Cuishan Mountain. More than fifty people prostrated themselves under his bed, each seeking a verse and then departing.
The monk Puren of Zhizhe Temple moved to Jingci Temple.
The eighth year of Yimao (1375).
Chan Master Zhiji was granted permission to return to Haiyun Temple on Qionglong Mountain (Because promoting the court's respect for Buddhism is necessary to show the king's inclination of faith; not retreating is necessary to clarify the simple aspirations of the mountains and forests. Both Zhiji and E were unable to attend the summons due to illness and were granted permission to return to the mountain. He achieved both aspects of serving and retiring).
Chan Master Huaiwei of Longxiang Temple passed away at Xiazhuan Hermitage.
Huaiwei was the son of the Chang Wei family of Weinan, succeeding the Dharma lineage of Guangzhi Su. Su lived in Longxiang Temple, and Huaiwei was under his tutelage. He was able to associate with famous gentry such as Zhang Qiyan, Zhang Zhu, and Wei Su. He successively presided over famous temples in Liangzhe. In the early years of Hongwu (1368), he once received an imperial decree to go to Zhongshan. He retired and lived in Liangzhu, Qiantang, and passed away that year.
The ninth year of Bingchen (1376).
The Wanfeng Dojo was completed.
Wanfeng Mountain has mountains and waters embracing each other. The Patriarch established the dojo. For more than thirty years, the influence of the Dharma spread widely, and many dragons and elephants gathered under his seat.
Chan Master Mingsou Chang of Jinhua Huashan under the Shengshou Temple branch passed away.
Chang was a native of Pujiang in this prefecture, building a thatched hut on Huashan Mountain in the village. He went to visit Patriarch Qianyan, who showed him the essentials of entering the Way, and then he returned. He was diligent day and night. On the third day of October, he suddenly bid farewell to the assembly and said a verse: 'Birth is inherently unborn, extinction is also unextinguished, let go and go, a single moon in the void.' After speaking, he sat upright and passed away.
The tenth year of Dingsi (1377).
The Patriarch entrusted the treasure to Chi to uphold the Dharma.
Chi visited the Patriarch at Wanfeng and understood the essence. The Patriarch's Dharma transmission verse said: 'The pain under Dayu's ribs is returned with a fist, the three essentials and three mysteries are absolutely correct and pervasive, the lion cub in Linji's cave, the lamps continue to shine, transmitting from ancient times to the present.'
Zongle received an imperial decree to annotate the Heart Sutra, Diamond Sutra, and Lankavatara Sutra together with Dharma Master Ruqi, and the imperial preface was promulgated throughout the world.
The eleventh year of Wuwu (1378).
Chan Master Zongle received an imperial decree to go to the Western Regions to seek the Dharma.
The court believed that some Buddhist scriptures were lost, and issued a decree to the world.
界寺宗泐禪師。領徒三十餘人。往西域求之。
禪師徑山下愚庵以中智及寂。
己未十二年。
臺宗法師上竺東溟慧日寂。
日住天竺。前後二十五年。洪武改元。詔見。日年最高。白眉朱顏。其班前列。上親問以升濟沉溟之道。日備述其故。上悅。顧眾謂曰。邇來學佛者。惟飽食優遊。沉貍歲月而已。如金剛楞伽諸經。皆攝心之要典。何不研窮其儀。茍有不通。質諸白眉法師可也。數召見。字而不名。及建鐘山法會。請日說毗尼凈戒。辭歸上竺。日修西方安養之學。秋七月朔日。夢青蓮華生方池中。華色敷腴。清芬襲人。既寤。召弟子曰。此生凈土之祥也。吾去人間世。殆不遠乎。至四日。趺坐書頌。合爪而寂。藏全身於山之西峰。日軀斡修偉。眉長一寸餘。其白勝雪。目睛閃閃射人。道德餘光所照。不問髦倪。見日經行。輒曰我白眉和尚來也。爭持香華以為供養。居嘗顏面嚴冷。片言不妄發。雖對王公大臣。未嘗出一軟媚語。至於誘掖後進。色溫如春陽。
彝簡住大天界。
庚申十三年。
辛酉十四年。
臨濟第二十一世慈光寂照圓明利濟萬峰祖示寂。
祖隨機開導。不假雕琢而道風遍佈。嗣法門人。有寶藏持雪山熙。仰山學。日照慧。寶峰真。虎邱圓
【現代漢語翻譯】 現代漢語譯本：界寺的宗泐禪師，帶領三十多名弟子，前往西域尋求佛法。
徑山下愚庵的禪師以中等的智慧達到寂滅。
己未十二年（1379年）。
臺宗法師上竺的東溟慧日寂滅。
慧日居住在天竺，前後二十五年。洪武改元（1368年），被詔見。慧日年紀最大，白眉朱顏，位列前排。皇上親自詢問他拯救沉溺於苦海眾生的方法。慧日詳細陳述了原因。皇上很高興，對眾人說：『近來學佛的人，只知道飽食終日，無所事事，虛度光陰。像《金剛經》、《楞伽經》等經典，都是攝心的重要典籍，為何不研究其中的奧義？如果有什麼不明白的地方，可以請教白眉法師。』多次召見他，只稱字而不稱名。等到建立鐘山法會時，請慧日宣講毗尼凈戒。慧日辭別返回上竺。慧日修習西方安養的法門。秋季七月初一，夢見青蓮華生長在方池中，花色豐腴，清香襲人。醒來后，召集弟子說：『這是往生凈土的祥兆啊，我離開人世，大概不遠了。』到初四，跏趺而坐，寫下頌詞，合掌而寂滅。將全身安葬在山的西峰。慧日身軀高大魁梧，眉毛長一寸多，其白色勝過雪。眼睛明亮有神。道德的光輝照耀四方，無論老少，見到慧日經過，就說『我們的白眉和尚來了』，爭著拿著香和花來供養。慧日平時面容嚴肅冷峻，很少說話，即使面對王公大臣，也從未說過一句軟媚的話。至於引導後進，態度溫和如春陽。
彝簡住在大的天界寺。
庚申十三年（1380年）。
辛酉十四年（1381年）。
臨濟宗第二十一世慈光寂照圓明利濟萬峰祖示寂。
萬峰祖隨機開導，不假雕琢，道風遍佈。嗣法的門人，有寶藏持、雪山熙、仰山學、日照慧、寶峰真、虎邱圓。
【English Translation】 English version: Zen Master Zongle of Jie Temple, leading more than thirty disciples, went to the Western Regions to seek the Dharma.
Zen Master Yū'an of Jing Mountain attained stillness with moderate wisdom.
In the twelfth year of Jǐwèi (1379).
Dōngmíng Huìrì, a Tiantai sect Dharma master of Shangzhu Temple, passed away.
Huìrì resided in Tianzhu (India) for twenty-five years. In the first year of the Hongwu reign (1368), he was summoned to the court. Huìrì was the oldest, with white eyebrows and a ruddy complexion, and was placed at the front of the assembly. The Emperor personally asked him about the way to deliver beings from the sea of suffering. Huìrì explained the reasons in detail. The Emperor was pleased and said to the assembly, 'Nowadays, those who study Buddhism only know how to eat their fill and idle away their time. The Diamond Sutra, the Laṅkāvatāra Sūtra, and other scriptures are all essential texts for focusing the mind. Why not study their profound meanings? If there is anything you do not understand, you can ask the White-Eyebrow Dharma Master.' He was summoned many times, addressed by his style name but not his given name. When the Zhongshan Dharma Assembly was established, Huìrì was invited to expound the Vinaya precepts. Huìrì declined and returned to Shangzhu. Huìrì practiced the Western Pure Land teachings. On the first day of the seventh month in autumn, he dreamed of blue lotus flowers growing in a square pond, the colors of the flowers were rich and fragrant. Upon awakening, he summoned his disciples and said, 'This is an auspicious sign of rebirth in the Pure Land. My departure from this world is probably not far off.' On the fourth day, he sat in the lotus position, wrote a verse, and passed away with his palms together. His whole body was buried on the west peak of the mountain. Huìrì was tall and imposing, with eyebrows more than an inch long, their whiteness surpassing snow. His eyes were bright and piercing. The light of his virtue shone everywhere. Whether old or young, upon seeing Huìrì passing by, they would say, 'Our White-Eyebrow Monk is coming,' and would compete to offer incense and flowers as offerings. Huìrì usually had a solemn and stern expression, and rarely spoke. Even when facing princes and ministers, he never uttered a flattering word. As for guiding younger monks, his attitude was as warm as the spring sun.
Yíjiǎn resided at the Great Tianjie Temple.
In the thirteenth year of Gēngshēn (1380).
In the fourteenth year of Xīnyǒu (1381).
The twenty-first generation of the Linji lineage, Cíguāng Jìzhào Yuánmíng Lìjì, Wanfeng Zushi (Wanfeng Ancestor), passed away.
Wanfeng Zushi gave guidance according to circumstances, without artificiality, and his influence spread widely. His Dharma heirs included Baozang Chi, Xueshan Xi, Yangshan Xue, Rizhao Hui, Baofeng Zhen, and Huqiu Yuan.
。海舟慈。天界華。及果林首座等。十餘人。皆以偈印之。正月上元日。告眾曰。老僧時節至矣。至二十九日乙卯午時。囑門人曰。如今已得者。須向山間林下钁頭邊。接引一個半個。闡揚吾道。報佛恩德。不可攀高接貴。輕慢下流。逐利追名。迷真惑道。末法將沉。汝等切須仔細。乃結跏趺坐說偈曰。七十九年。一味杜田。懸崖撒手。杲日當天。語畢而逝。春秋七十九。僧臘六十。停龕十三日。肢體溫如。形容儼若。塔全身於寺西涅槃山。額曰永光。苕溪花城隱士沈貫撰銘。
唵囕香云外錄明僧傳。首萬峰祖曰。臨濟正宗二十傳。至伏龍千巖長。名傾華域。而邊方諸國。莫不蹙還。咨禮塵下。衲徒恒數千指。惟萬峰禪師一人最稱首。貫巖謂其純粹質樸。有古人氣象云。又曰。我明二百六十年間。禪源一脈。繩繩相武。有足嘉者。然根流既博。輯並誠艱。自宋景濂護法錄外。煥乎耳目者。必為立傳。後有傳燈。不無小補。如萬峰禪師龍蛇之生大澤。麟鳳之見明時。因列藉首。不獨以年壽稱也。
臨濟第二十二世祖
諱普持。字寶藏。嗣法萬峰。繼席為第二代。
壬戌十五年。
臨濟第二十二世聖恩祖嗣宗統 發明(燈錄皆稱寶藏。寶藏乃祖號聖恩寺賜額于正統八年。今以別前萬峰。故
【現代漢語翻譯】 現代漢語譯本：海舟慈、天界華，以及果林首座等十餘人，都用偈語印證了他的證悟。正月初一，他告訴眾人說：『老僧的時節到了。』到了二十九日乙卯午時，囑咐門人說：『如今已經得道的人，須要到山間林下，在田地裡，接引一個半個，闡揚我的道，報答佛的恩德。不可攀高接貴，輕慢下流，追逐名利，迷惑真道。末法時代將要沉淪，你們切須仔細。』於是結跏趺坐，說了偈語：『七十九年，一味杜田，懸崖撒手，杲日當天。』說完就去世了。享年七十九歲，僧臘六十年。停龕十三日，肢體溫暖如生，容貌儼然如在。在寺西涅槃山建塔全身安葬，題額為永光。苕溪花城隱士沈貫撰寫銘文。 《唵囕香云外錄明僧傳》記載，萬峰祖師是臨濟正宗第二十代傳人。到伏龍千巖長，名聲傾動華夏，而邊遠各方國家，沒有不敬畏歸順的，前來諮詢禮拜的人很多。僧徒常常有數千人。只有萬峰禪師一人最被推崇。貫巖認為他純粹質樸，有古人的氣象。又說：『我明朝二百六十年間（1368年-1644年），禪宗一脈，綿延不絕，值得讚揚。然而根源流派眾多，彙集整理實在困難。自從宋景濂的護法錄之外，能夠讓人耳目一新的，必定要為他立傳。後來的傳燈錄，多少有些補益。像萬峰禪師這樣，如同龍蛇生長在大澤，麒麟鳳凰出現在昌明時代。因此將他的事蹟列在首位，不僅僅是因為他的年壽。』 臨濟第二十二世祖 法諱普持，字寶藏，是萬峰的嗣法弟子，繼承席位成為第二代。 壬戌十五年（年份缺失，應為明朝年號） 臨濟第二十二世聖恩祖嗣宗統，發明（燈錄都稱寶藏，寶藏是祖師的號，聖恩寺是正統八年（1443年）賜予的寺額。現在爲了區別於前面的萬峰，所以……）
【English Translation】 English version: Hai Zhou Ci, Tian Jie Hua, and the chief monk of Guo Lin, along with more than ten others, all affirmed his enlightenment with verses. On the first day of the first month, he told the assembly: 'The time for this old monk has arrived.' On the twenty-ninth day, at the Wu hour of Yi Mao, he instructed his disciples: 'Those who have now attained the Way must go to the mountains and forests, to the fields, to guide one or two people, to propagate my Way, and to repay the Buddha's kindness. Do not seek to associate with the high and mighty, look down on the lowly, pursue fame and fortune, or be deluded by false teachings. The Dharma-ending Age is about to sink, you must all be careful.' Then he sat in the lotus position and said a verse: 'Seventy-nine years, single-mindedly tilling the field, letting go on the cliff, the bright sun in the sky.' After saying this, he passed away. He lived to be seventy-nine years old, with sixty years as a monk. After thirteen days of lying in the coffin, his limbs were still warm, and his appearance was as if he were still alive. A stupa was built on Nirvana Mountain west of the temple to enshrine his whole body, and it was inscribed with the name Yongguang. Shen Guan, a recluse from Huacheng in Tiaoxi, wrote the inscription. The 'Ming Monk Biography from Outside the Fragrant Cloud' records that the patriarch Wanfeng was the twentieth generation of the Linji (Rinzai) orthodox lineage. When it came to Fulong Qianyan Chang, his reputation shook China, and the countries of the remote regions all revered and submitted to him. Many people came to consult and pay respects. There were often thousands of monks. Only Chan Master Wanfeng was the most highly regarded. Guan Yan considered him to be pure and simple, with the spirit of the ancients. He also said: 'During the two hundred and sixty years of my Ming Dynasty (1368-1644), the lineage of Chan has continued unbroken, which is worthy of praise. However, the roots and branches are numerous, and it is truly difficult to collect and organize them. Since Song Lian's Dharma-Protecting Records, those who can refresh people's minds must have a biography written for them. Later lamp records will provide some benefit. Like Chan Master Wanfeng, like dragons and snakes growing in a great swamp, and unicorns and phoenixes appearing in a bright era. Therefore, his deeds are listed first, not only because of his age.' The twenty-second generation patriarch of the Linji (Rinzai) lineage His Dharma name was Puchi, his style name was Baozang (Precious Treasury), he was Wanfeng's Dharma heir, and he succeeded to the seat as the second generation. The fifteenth year of Renxu (year missing, should be a Ming Dynasty reign title) The twenty-second generation patriarch of the Linji (Rinzai) lineage, the ancestral lineage of Shengen (Divine Grace), invented (the lamp records all call him Baozang (Precious Treasury), Baozang (Precious Treasury) is the patriarch's title, and Shengen Temple was the temple name bestowed in the eighth year of Zhengtong (1443). Now, in order to distinguish him from the previous Wanfeng, therefore...)
稱聖恩。洞宗松庭無方諸祖。皆以號行者。文獻之闕也)。
祖繼住萬峰。
禪師宗泐還自西域。
三月泐自西域還。求得莊嚴寶王文殊等經。授右街善世。尋以事譴。往鳳陽槎峰建寺。
詔道衍等十人同十王之國 發明(衍等以世外而預人國家事。故削書禪師)。
禪師徑山下蘇州萬壽行中至仁寂。
仁番陽吳氏子。嗣元叟端。蒲圻魏觀為蘇守。見萬壽廢址。慼然有意興復。聞仁寓虎邱。致書幣。凡三往返而後應。是年三月望。示疾。十九日同參如愚仲訊侯曰。師行矣。盍賜一言為末後訓乎。仁曰。十方薄伽梵一路涅槃門。曰與師締交五十秋矣。此別直詣凈土相見。仁厲聲曰。盡大千界是個凈土。何處不相見。良久泊然而逝。
癸亥十六年。
萬安祖付凝然改法。
改參萬安。嘗舉路逢死蛇莫打殺問祖曰。這個莫是背觸不得的意么。祖曰。笑破山僧口。改罔措。祖曰。你在鬼窟里討什麼碗。改愈不安。一日值祖上堂次。改通身汗下釋然。祖乃付法。
曹洞第二十四世南陽萬安松庭祖示寂。
祖洪武間。開法萬安。王公以下。皆師尊之。
曹洞第二十五世祖
諱 改。字凝然。嗣法松庭。出世少室。
甲子十七年。
【現代漢語翻譯】 現代漢語譯本： 稱頌聖恩。洞宗松庭無方等諸位祖師，都以『號』來稱呼（這是文獻的缺失）。 祖師繼續住在萬峰。 禪師宗泐從西域返回。 三月，宗泐從西域返回，求得《莊嚴寶王文殊》等經書，授予右街善世。不久因事受到譴責，前往鳳陽槎峰建立寺廟。 皇帝下詔道衍等十人與十王之國一同闡明佛法（道衍等人因為身在世外卻參與國家政事，因此被削去『禪師』的稱號）。 禪師從徑山前往蘇州萬壽寺，拜訪行中至仁寂。 仁寂是番陽吳氏的兒子，繼承了元叟端（元代的禪師）。蒲圻魏觀擔任蘇州太守，看到萬壽寺的廢墟，心中想要復興它。聽說仁寂住在虎邱，便寫信並贈送禮物，往返三次才得到應允。那年三月十五，仁寂示現疾病。十九日，同參如愚仲訊問他說：『老師要走了，何不賜予一句遺訓？』仁寂說：『十方薄伽梵（一切諸佛的尊稱）都走同一條涅槃之路。』如愚說：『我與老師交往五十年了，這次分別直接前往凈土相見。』仁寂厲聲說：『整個大千世界都是凈土，哪裡不能相見？』過了很久，仁寂安詳地去世了。 癸亥十六年（1383年）。 萬安祖師將法脈傳給凝然，凝然改換法號。 凝然改換法號后參拜萬安祖師。曾經舉『路逢死蛇莫打殺』（禪宗公案）來問祖師說：『這莫非是背觸不得的意味嗎？』祖師說：『笑破山僧的嘴。』凝然不知所措。祖師說：『你在鬼窟里尋找什麼碗？』凝然更加不安。一天，正值祖師上堂說法，凝然全身汗下，豁然開悟。祖師於是將法脈傳給他。 曹洞宗第二十四世南陽萬安松庭祖師圓寂。 祖師在洪武年間（1368-1398年）開法于萬安，王公以下的人都尊他為老師。 曹洞宗第二十五世祖師 法名改，字凝然，繼承松庭的法脈，在少室山開創道場。 甲子十七年（1384年）。
【English Translation】 English version: Praising the Holy Grace. All the ancestors of the Dong Sect's Songting Wufang and others were addressed by their 'hao' (This is a deficiency in the literature). The ancestor continued to reside at Wanfeng. Chan Master Zongle returned from the Western Regions. In the third month, Zongle returned from the Western Regions, seeking and obtaining scriptures such as the 'Zhuangyan Baowang Wenshu Sutra', which he presented to Youjie Shanshi. Soon after, he was censured for some matter and went to Chafeng in Fengyang to build a temple. The emperor decreed that Dao Yan and ten others should jointly elucidate the Dharma with the countries of the Ten Kings (Dao Yan and others were stripped of the title 'Chan Master' because they were involved in state affairs while being outside the world). The Chan Master went from Jingshan to Suzhou Wanshou Temple to visit Xingzhong Zhirenji. Renji was the son of the Wu family of Fanyang, succeeding Yuansou Duan (a Chan master of the Yuan Dynasty). Wei Guan of Puqi, serving as the governor of Suzhou, saw the ruins of Wanshou Temple and had the intention to restore it. Hearing that Renji resided in Huqiu, he sent letters and gifts, making three trips back and forth before being granted an audience. On the fifteenth day of the third month of that year, Renji manifested illness. On the nineteenth day, his fellow practitioner Ruyu Zhong asked him, 'Master is about to depart, why not bestow a final instruction?' Renji said, 'The ten directions of Bhagavan (a respectful title for all Buddhas) all follow the same path to Nirvana.' Ruyu said, 'I have been friends with the master for fifty years, and this parting will lead directly to meeting in the Pure Land.' Renji said sternly, 'The entire great thousand world is the Pure Land, where can we not meet?' After a long while, Renji passed away peacefully. Sixteenth year of Guihai (1383). Ancestor Wan'an passed the Dharma lineage to Ningran, who changed his Dharma name. After changing his Dharma name, Ningran paid homage to Ancestor Wan'an. He once raised the question 'If you meet a dead snake on the road, do not kill it' (a Zen koan) to ask the ancestor, saying, 'Does this perhaps mean that it cannot be touched on its back?' The ancestor said, 'It makes the mountain monk laugh.' Ningran was at a loss. The ancestor said, 'What bowl are you looking for in the ghost cave?' Ningran became even more uneasy. One day, when the ancestor was giving a Dharma talk, Ningran was covered in sweat and suddenly enlightened. The ancestor then passed the Dharma lineage to him. The twenty-fourth generation of the Caodong Sect, Nanyang Wan'an Songting Ancestor, passed away. The ancestor opened the Dharma at Wan'an during the Hongwu period (1368-1398), and people below the princes and dukes all respected him as a teacher. The twenty-fifth generation ancestor of the Caodong Sect His Dharma name was Gai, his style name was Ningran, he inherited the Dharma lineage of Songting, and he founded a monastery on Mount Shaoshi. Seventeenth year of Jiazi (1384).
曹洞第二十五世少室祖嗣宗統。
祖出世少室。上堂曰。莫向言中取則。直須句外明宗。若能如是會。徹古徹今。自由自在。
祥符蔭曰。昔雲門雅不欲以言句流傳。禁學者記錄其語。蓋欲學者自悟忘言也。洞宗雪庭裕奉詔說法。幾千萬言。時人慾為刻行。裕叱止之。數傳以後。遂致語錄絕傳。又明初佛事云興。化儀鼎盛。丹詔宸書。馳騖天下。而一二傳持祖脈者。泠然格外。獨振真宗。故聖恩少室諸祖。語錄失傳。然存大統於一絲。迄今昭然如十日並照。又何在非諸祖語錄之所流佈也耶。
乙丑十八年。
臺宗法師松江興聖寺原真寂。
真號用藏。傳天臺教觀。戒行精潔。博極群書。禪坐達旦。隨緣演說。索浴書偈。告眾而逝。
丙寅十九年。
禪師古拙俊奉旨至繁昌剃度千僧。
禪師薦嚴下臺州瑞巖空室無慍寂。
七月示微疾。諄諄勉眾。書偈端坐而逝。遺命阇維煅骨。散水竹間。有二會語。山庵雜錄。凈土詩行世。
丁卯二十年。
戊辰二十一年。
己巳二十二年。
庚午二十三年。
禪師道成奉詔考試天下僧徒。
成字鷲峰。別號雪軒。洞上靈巖秋江潔嗣。歷住普照智藏。奉旨考試天下僧徒。進試卷奏對稱旨
【現代漢語翻譯】 現代漢語譯本： 曹洞宗第二十五世少室祖嗣宗統。
祖師在少室山出世。上堂說法時說：『不要在言語中尋求法則，必須在言語之外明白宗旨。如果能夠這樣領會，就能徹悟古今，自由自在。』
祥符蔭說：『過去雲門宗師不喜歡用言語語句流傳，禁止學人記錄他的話語，大概是想讓學人自己領悟而忘卻言語。洞宗雪庭裕奉皇帝詔令說法，說了幾千萬字，當時有人想刻印刊行，裕呵斥制止了。幾次傳授以後，就導致語錄絕傳。又明朝初期佛事興盛，教化儀式鼎盛，皇帝的詔書頻繁下達天下，而一兩位傳承祖師血脈的人，冷然於世俗之外，獨自振興真宗。所以聖恩少室諸位祖師的語錄失傳。然而偉大的道統存在於一絲一線之中，直到今天仍然像十個太陽一同照耀一樣昭然。又有什麼地方不是諸位祖師語錄所流佈的呢？』
乙丑十八年（時間待定）。
臺宗法師在松江興聖寺圓寂，法號原真寂。
真法師，法號用藏，傳授天臺宗的教觀，戒律精嚴清凈，廣泛閱讀各種書籍，禪坐到天亮。隨緣說法，沐浴后寫下偈語，告訴眾人後逝世。
丙寅十九年（時間待定）。
禪師古拙俊奉皇帝旨意到繁昌剃度一千名僧人。
禪師薦嚴在臺州瑞巖空室無慍圓寂。
七月略微示現疾病，諄諄勉勵眾人，寫下偈語端坐而逝。遺囑火化后將骨灰撒在水邊竹林間。有《二會語》、《山庵雜錄》、《凈土詩》流傳於世。
丁卯二十年（時間待定）。
戊辰二十一年（時間待定）。
己巳二十二年（時間待定）。
庚午二十三年（時間待定）。
禪師道成奉皇帝詔令考試天下僧徒。
道成，字鷲峰，別號雪軒，是洞上靈巖秋江潔的嗣法弟子。歷任普照寺、智藏寺住持。奉皇帝旨意考試天下僧徒，呈上試卷奏報，皇帝認為符合旨意。
【English Translation】 English version: The Twenty-fifth Generation of Caodong (Sōtō Zen) Lineage from Shaoshi, Ancestor Zizong Tong.
The Ancestor appeared in the world at Shaoshi. He said in the Dharma hall: 'Do not seek principles in words; you must understand the essence beyond words. If you can understand in this way, you will thoroughly comprehend the past and present, and be free and at ease.'
Xiangfu Yin said: 'In the past, Yunmen (Unmon) did not want to transmit his teachings through words and sentences, and forbade students from recording his words, probably because he wanted students to awaken on their own and forget words. During the Dongzong (Tung-shan) period, Xueting Yu received an imperial decree to preach the Dharma, speaking tens of millions of words. At that time, someone wanted to have it printed and published, but Yu scolded and stopped them. After several transmissions, the recorded sayings were completely lost. Furthermore, in the early Ming Dynasty (1368-1644) Buddhist affairs flourished, and the rituals of transformation were at their peak. Imperial edicts and decrees were sent throughout the land, but one or two who carried on the ancestral lineage remained aloof from the world, and independently revived the true tradition. Therefore, the recorded sayings of the ancestors of Shengen Shaoshi were lost. However, the great lineage exists in a single thread, and to this day it is as clear as ten suns shining together. Where is it that the recorded sayings of the ancestors are not disseminated?'
In the eighteenth year of Yichou (year to be determined).
The Tiantai (Tendai) Dharma Master of Songjiang Xingsheng Temple, Yuan Zhenji, passed away.
Dharma Master Zhen, Dharma name Yongzang, transmitted the teachings and contemplations of the Tiantai school. He was strict and pure in precepts and conduct, extensively read various books, and meditated until dawn. He expounded the Dharma according to circumstances. After bathing, he wrote a verse and informed the assembly before passing away.
In the nineteenth year of Bingyin (year to be determined).
Zen Master Guzhuo Jun received an imperial decree to tonsure one thousand monks in Fanchang.
Zen Master Jian Yan of Ruoyan Empty Room in Taizhou, Wu Yun, passed away.
In the seventh month, he showed slight illness, earnestly encouraged the assembly, wrote a verse, and passed away while sitting upright. He left instructions to cremate his bones and scatter the ashes among the water and bamboo. The 'Two Assemblies Sayings', 'Miscellaneous Records of the Mountain Hermitage', and 'Pure Land Poems' are circulated in the world.
In the twentieth year of Dingmao (year to be determined).
In the twenty-first year of Wuchen (year to be determined).
In the twenty-second year of Jisi (year to be determined).
In the twenty-third year of Gengwu (year to be determined).
Zen Master Daocheng received an imperial decree to examine the monks of the entire country.
Daocheng, styled Jiufeng, with the alias Xuexuan, was a Dharma heir of Qiujiang Jie of Lingyan in Dongshan. He successively resided at Puzhao Temple and Zhizang Temple. He received an imperial decree to examine the monks of the entire country, submitted the examination papers, and reported to the emperor, who considered them to be in accordance with his wishes.
。賜金襕袈裟。命住持天界。親灑翰墨送之曰。不答來辭許默然。西歸只履舊單傳。鼓鐘朔望空王殿。示座從前數歲年。俾懸之法堂。
辛未二十四年。
壬申二十五年。
禪師惟則上偈止籍僧 發明(籍僧非制也。上因一時之見。而則能上偈止之。可謂以道事君者矣。故書)。
八月二十九日。晚朝。上命凡天下僧人。但清理冊文上。有名籍者。不問度牒已給。皆要他俗家余丁一人充軍。則時在京聞上命進偈七章。其一曰。天街密雨卻煩囂。百稼臻成春氣饒。乞宥沙彌疏戒檢。袈裟道在祝神堯。上覽偈。罷籍僧。
癸酉二十六年。
甲戌二十七年。
乙亥二十八年。
丙子二十九年。
丁丑三十年。
戊寅三十一年。
建文皇帝。
建文己卯建文元年。
庚辰二年。
辛巳三年。
壬午四年。
成祖文皇帝。
成祖癸未永樂元年。
禪師道成奉詔往諭日本。
上以日本在鯨波萬里外。俗尚佛乘。以成道行尊碩。命捧璽書往諭之。陛辭賜金缽錫杖軍瓶等。成迥涉洪濤。如踐平陸。宣佈朝廷恩諭。闡揚佛祖宗源。自國王而下。莫不俯伏臣化。
禪師天童下徑山呆庵敬中普莊寂。
【現代漢語翻譯】 賜予金襕袈裟（一種高級的袈裟）。命其住持天界寺。皇帝親自題寫墨寶送行，寫道：『不回答來辭，就保持沉默吧。西歸的只有一隻鞋子，舊的傳統就這樣單傳。鼓聲和鐘聲在朔望日響徹空王殿（寺廟），展示座位如同往年一樣。』 命人將此墨寶懸掛於法堂。
辛未二十四年（時間）。
壬申二十五年（時間）。
禪師惟則上偈阻止籍僧（籍僧並非制度。皇上因為一時的想法，而惟則能夠上偈阻止他，真可謂是用道義來侍奉君王的人啊。所以記錄下來）。
八月二十九日，晚朝。皇上下令，凡是天下僧人，只要在清理的冊文上有名字的，不管是否已經頒發度牒，都要他俗家剩餘的男丁一人去充軍。當時惟則在京城聽到皇上的命令，進獻了七章偈語。其中一首說：『京城街道上細雨紛紛，卻顯得喧囂，各種莊稼都長成，充滿了春天的氣息。懇請皇上寬恕那些疏於戒律的小沙彌，袈裟所代表的道義在於祝願皇上聖明。』 皇上看了偈語，就停止了籍僧的命令。
癸酉二十六年（時間）。
甲戌二十七年（時間）。
乙亥二十八年（時間）。
丙子二十九年（時間）。
丁丑三十年（時間）。
戊寅三十一年（時間）。
建文皇帝。
建文己卯建文元年（1399年）。
庚辰二年（時間）。
辛巳三年（時間）。
壬午四年（時間）。
成祖文皇帝。
成祖癸未永樂元年（1403年）。
禪師道成奉詔前往諭日本。
皇上認為日本在鯨波萬里之外，風俗崇尚佛法，因為道成的道行高深，所以命令他捧著璽書前往曉諭日本。道成在朝廷告別，皇上賜予他金缽、錫杖、軍持（僧侶使用的水瓶）等物品。道成遠涉洪濤，如同走在平地上一樣。他宣佈朝廷的恩澤和諭旨，闡揚佛祖的宗源。從國王以下，沒有不俯首稱臣歸化的。
禪師天童下徑山呆庵敬中普莊寂。
【English Translation】 He was granted a gold-embroidered kasaya (a high-grade kasaya). He was ordered to reside as abbot of Tianjie Temple. The emperor personally wrote calligraphy to see him off, saying: 'Do not answer incoming words, just remain silent. Only one shoe returns west, the old tradition is thus singularly transmitted. The sound of drums and bells resounds in the Kongwang Hall (temple) on the new and full moon days, displaying the seat as in previous years.' He ordered that this calligraphy be hung in the Dharma Hall.
Xinwei, the twenty-fourth year (of a reign).
Renshen, the twenty-fifth year (of a reign).
Chan Master Weize presented a verse to stop the registration of monks (registering monks was not a system. The emperor had a momentary thought, and Weize was able to present a verse to stop him, truly a person who serves the ruler with the Way. Therefore, it is recorded).
On the twenty-ninth day of the eighth month, evening court. The emperor ordered that all monks in the realm, as long as their names were on the cleared registers, regardless of whether they had been granted ordination certificates, would have one of their remaining male family members conscripted into the army. At that time, Weize, hearing the emperor's order in the capital, presented seven verses. One of them said: 'The fine rain on the streets of the capital is noisy, but all kinds of crops are growing, full of the breath of spring. I beg the emperor to forgive those novice monks who are lax in their precepts, the meaning of the kasaya lies in wishing the emperor's sagacity.' The emperor read the verses and stopped the order to register monks.
Guiyou, the twenty-sixth year (of a reign).
Jiaxu, the twenty-seventh year (of a reign).
Yihai, the twenty-eighth year (of a reign).
Bingzi, the twenty-ninth year (of a reign).
Dingchou, the thirtieth year (of a reign).
Wuyin, the thirty-first year (of a reign).
Emperor Jianwen.
Jianwen Jimao, the first year of Jianwen (1399 AD).
Gengchen, the second year (of a reign).
Xinshi, the third year (of a reign).
Renwu, the fourth year (of a reign).
Emperor Chengzu Wen.
Chengzu Guiwei, the first year of Yongle (1403 AD).
Chan Master Daocheng was ordered to go and proclaim to Japan.
The emperor believed that Japan was ten thousand miles away across the vast ocean, and its customs revered Buddhism. Because Daocheng's practice was profound, he ordered him to hold the imperial edict and go to proclaim it to Japan. Daocheng bid farewell at the court, and the emperor bestowed upon him a golden bowl, a staff, and a kundika (a water bottle used by monks). Daocheng traveled across the vast waves as if walking on flat ground. He announced the emperor's grace and edicts, and expounded the origins of the Buddha's teachings. From the king down, none did not bow their heads and submit.
Chan Masters Tiantong Xiajing, Shan'an Jingzhong, Puzhuang Ji.
莊仙居袁氏子。嗣天童了堂一。住撫州北禪。云居。徑山。洪武初。應詔說法稱旨。后銜命祀廬山。禮成。是年十月二十三日。寂于不動軒。
甲申二年。
詔徴天下名僧纂修藏典 發明(佛法付囑國王。纂修藏典。誠為教世先務。故特書之。嘉帝能尊法也)。
璧庵完。如圭瑾。指南車。曉庵啟等。應詔纂修。
道成還自日本。
乙酉三年。
禪師永慈參太初原。
慈字海舟。蜀成都余氏子。原籍秣陵。齠齔見僧輒喜。棄俗趨彭縣大隋山景德禪寺。投獨照月公剃染。月寂。慈襄塔事畢。入西山八載。行腳首依太初原於羅陽三峰。一日問父母未生前那個是你本來面目。慈從東過西。叉手而立。
丙戌四年。
丁亥五年。
禪師慧旵參祖受法至安溪掩關。
旵字虛白。湖廣王氏子。父為丹陽稅課司。因家焉。母黃氏。方娠。夢僧頂包入門。及產有異質。警悟不凡。夢坐稠人中。揮麈立論。醒以告母。母曰。此高僧說法像也。他日令汝出家。年十四。禮邑之妙覺寺湛然老宿求度。湛問曰。汝為何事。答曰。志願作佛。湛奇之為淨髮。聞松隱唱道云間。往參叩。有契。至一小庵。禪定六日。安祥而起。舉目觸松。豁然有省。尋至聖恩。見果林榮。針芥
【現代漢語翻譯】 現代漢語譯本 莊仙居袁氏之子，繼承了天童了堂的衣缽，先後住在撫州北禪、云居、徑山。洪武初年（1368年），奉詔說法，深得皇帝讚賞。後來奉命祭祀廬山，禮成之後，于當年十月二十三日，在不動軒圓寂。
甲申二年（1344年）。
下詔徵召天下名僧纂修藏典（佛法付囑國王，纂修藏典，確實是教化世人的首要任務，所以特別記載這件事，嘉獎皇帝能夠尊重佛法）。
璧庵完、如圭瑾、指南車、曉庵啟等人，應詔參與纂修。
道成從日本返回。
乙酉三年（1345年）。
禪師永慈參拜太初原。
慈，字海舟，蜀地成都余氏之子，原籍秣陵。年幼時見到僧人就高興。於是捨棄世俗，前往彭縣大隋山景德禪寺，拜獨照月公為師剃度。月公圓寂后，永慈襄助處理完塔事，進入西山八年。之後開始行腳，首先依止羅陽三峰的太初原。一日，太初原問：『父母未生你之前，哪個是你的本來面目？』永慈從東走到西，叉手而立。
丙戌四年（1346年）。
丁亥五年（1347年）。
禪師慧旵參拜祖受法師，之後到安溪掩關修行。
慧旵，字虛白，湖廣王氏之子。父親擔任丹陽稅課司，因此安家在那裡。母親黃氏，懷孕時，夢見僧人頭頂包裹進入家門。出生后，慧旵天資聰穎，與衆不同。曾夢見自己坐在人群中，揮動拂塵，發表高論。醒來后告訴母親，母親說：『這是高僧說法的景象啊，將來讓你出家。』十四歲時，到縣裡的妙覺寺拜湛然老宿為師，請求出家。湛然問：『你爲了什麼事而來？』慧旵回答：『我志願成佛。』湛然認為他很奇特，就為他剃髮。聽說松隱禪師在云間弘揚佛法，前往參拜，有所契合。之後到一間小庵，禪定六日，安詳而起。舉目看到松樹，豁然開悟。隨後到聖恩寺，拜見果林榮禪師，兩人如同針與芥子般契合。
【English Translation】 English version The son of Yuan of Zhuang Xianju, he succeeded Liaotang of Tiantong, and resided successively in Beichan of Fuzhou, Yunju, and Jingshan. In the early years of the Hongwu reign (1368 AD), he was summoned to expound the Dharma and was highly praised by the emperor. Later, he was ordered to offer sacrifices at Mount Lu, and after the ceremony was completed, he passed away in the Immovable Pavilion on the twenty-third day of the tenth month of that year.
The second year of Jiashen (1344 AD).
An imperial edict was issued to summon famous monks from across the land to compile the Tripitaka (Entrusting the Buddha-dharma to the king and compiling the Tripitaka is indeed a primary task for teaching the world, so this is specially recorded to commend the emperor's respect for the Dharma).
Bian Wan, Rugui Jin, Zhinanche, Xiaoan Qi, and others were summoned to participate in the compilation.
Daocheng returned from Japan.
The third year of Yiyou (1345 AD).
Chan Master Yongci visited Taichu Yuan.
Yongci, styled Haizhou, was the son of the Yu family of Chengdu, Sichuan, with ancestral roots in Moling. From a young age, he rejoiced upon seeing monks. He abandoned secular life and went to Jingde Chan Monastery on Mount Dasui in Peng County, where he was tonsured by Duzhao Yuegong. After Yuegong passed away, Yongci helped with the stupa affairs and then entered the Western Mountains for eight years. He then began his pilgrimage, first relying on Taichu Yuan at the Three Peaks of Luoyang. One day, Taichu Yuan asked: 'Before your parents gave birth to you, what was your original face?' Yongci walked from east to west, standing with his hands folded.
The fourth year of Bingxu (1346 AD).
The fifth year of Dinghai (1347 AD).
Chan Master Huichan visited Ancestor Shou and received the Dharma, then secluded himself in Anxi.
Huichan, styled Xubai, was the son of the Wang family of Huguang. His father served as the Danyang Tax Bureau, so the family settled there. His mother, Huang, dreamed of a monk with a bundle on his head entering the house while she was pregnant. After his birth, Huichan possessed extraordinary qualities and intelligence. He dreamed of sitting among a crowd, wielding a duster, and delivering profound arguments. He told his mother about it upon waking, and she said: 'This is an image of a high monk expounding the Dharma; I will let you become a monk in the future.' At the age of fourteen, he went to Miaojue Monastery in the county to seek ordination from Elder Zhanran. Zhanran asked: 'What have you come for?' Huichan replied: 'I aspire to become a Buddha.' Zhanran found him remarkable and shaved his head. Hearing that Chan Master Songyin was propagating the Dharma in Yunjian, he went to visit and inquire, and they were in accord. Later, he went to a small hermitage and meditated for six days, arising peacefully. He looked up and saw a pine tree, and he suddenly awakened. Subsequently, he went to Shengen Monastery and met Chan Master Guolin Rong, and they were as compatible as a needle and thread.
相合。指見祖。具陳因由。祖斥之曰。佛法如大海。轉入轉深。那許泊住。由是親炙座下。一日問曰。心不是佛。智不是道。汝云何會。乃向前問訊。叉手而立。祖呵曰。汝在此許多時。還作這個見解。因發憤忘寢食。次日驀徹源底。呈偈曰。一拳打破太虛空。百億須彌不露蹤。借問箇中誰是主。扶桑涌出一輪紅。祖仍未點首。久之盡得其道。乃嗣法。別去圓具昭慶。隱杭州安溪古道山。
戊子六年。
禪師烏石下溫州瑞安太初啟原寂。
原日本源氏子。九齡出家。年十九與宗猷等十八人同誓。請旨行求大法。準賜繭紙度牒。金襕袈裟及缽盂錫杖等。檄于艆䑼。游參上國。歷三年抵福州。歷參知識四十五員。后謁烏石愚。嗣其法。結茅廬阜。復移石龍。出世廣度。遷羅陽三峰。再遷護龍。一日集眾說偈而逝。
臨濟第二十二世聖恩祖示寂。
臨濟第二十三世祖
諱慧旵。嗣聖恩持祖法。隱杭州安溪。遂成叢林。宣德間。賜額東明禪寺。
己丑七年。
臨濟第二十三世杭州東明祖嗣宗統(三十一年)。
祖安溪掩關。天下趨風。素緇奔向。誨迪獎勵。未嘗少倦。有疑而決者。析以片言。莫不泠然省解。學徒恒集數百人。
纂修藏典成。
庚寅八年
【現代漢語翻譯】 現代漢語譯本 （他）與（祖師）相合。指引他去見祖師。詳細陳述了因由。祖師斥責他說：『佛法如大海，轉入越深，哪裡允許停泊？』由此親近祖師座下。一日問道：『心不是佛，智不是道，你如何領會？』（他）於是向前問訊，叉手而立。祖師呵斥道：『你在這裡這麼久，還作這樣的見解！』（他）因此發憤忘寢食，次日忽然徹底領悟源底，呈偈說：『一拳打破太虛空，百億須彌不露蹤。借問箇中誰是主？扶桑涌出一輪紅。』祖師仍然沒有點頭認可。很久之後，（他）完全得到了其中的道理，於是繼承了法脈。告別后在昭慶寺圓滿受戒，隱居在杭州安溪古道山。
戊子六年（時間待補充）。
禪師烏石下溫州瑞安太初啟原寂滅。
啟原是日本源氏的後代。九歲出家。十九歲時與宗猷等十八人一同發誓，請求朝廷允許他們去尋求大法。朝廷批準賜予繭紙度牒、金襕袈裟以及缽盂錫杖等，並下令給艅艎，讓他們遊歷參訪上國。歷時三年抵達福州，歷參知識四十五位。后拜謁烏石愚，繼承了他的法脈。結茅廬于廬阜，后又移居石龍，出世廣度眾生，遷至羅陽三峰，再次遷至護龍。一日聚集眾人說偈而逝。
臨濟宗第二十二世聖恩祖師寂滅。
臨濟宗第二十三世祖師
諱慧旵（huì chǎn），繼承聖恩持祖師的法脈，隱居在杭州安溪，於是形成了叢林。宣德年間（1426-1435），朝廷賜額「東明禪寺」。
己丑七年（時間待補充）。
臨濟宗第二十三世杭州東明祖師嗣宗統（三十一年）。
祖師在安溪掩關，天下人都來歸附，僧俗紛紛奔向這裡，（祖師）誨導獎勵他們，未曾稍有倦怠。有疑惑而前來求解的人，（祖師）用簡短的話語分析，沒有不豁然省悟理解的。學徒經常聚集數百人。
纂修藏典完成。
庚寅八年（時間待補充）。
【English Translation】 English version He was in accord (with the patriarch). He was directed to see the patriarch and fully explained the reasons. The patriarch rebuked him, saying, 'The Buddha-dharma is like a vast ocean, the more you enter, the deeper it becomes. How can it allow stopping?' From then on, he closely attended the patriarch's seat. One day, he asked, 'Mind is not Buddha, wisdom is not the Way, how do you understand?' Thereupon, he stepped forward, made a respectful bow, and stood with his hands folded. The patriarch scolded, 'You have been here for so long, and you still hold such a view!' Consequently, he became determined and forgot sleep and food. The next day, he suddenly thoroughly understood the source and presented a verse, saying, 'One punch shatters the great void, a hundred billion Sumerus (Mount Sumeru, the central world-mountain in Buddhist cosmology) leave no trace. May I ask who is the master within? A red sun rises from Fusang (a mythical tree in Chinese mythology, often associated with the rising sun).' The patriarch still did not nod in approval. After a long time, he fully grasped the Way and thus inherited the Dharma. After bidding farewell, he received full ordination at Zhaoqing Temple and lived in seclusion at the Ancient Daoshan Mountain in Anxi, Hangzhou.
Year six of Wuzi (year to be supplemented).
Chan Master Qiyuan (Enlightenment Source) of Taichu (Great Beginning) in Ruian, Wenzhou, under Wushi (Black Stone), passed away.
Qiyuan was a descendant of the Minamoto clan (a prominent Japanese clan) of Japan. He left home at the age of nine. At the age of nineteen, he and Zongyou (Venerable Lineage) and eighteen others made a vow to request permission to seek the Great Dharma. The court approved and granted silk paper ordination certificates, golden brocade kasayas (a Buddhist monastic robe), alms bowls, and staffs. An order was given to the warship to allow them to travel and visit the upper country. After three years, they arrived in Fuzhou and visited forty-five knowledgeable teachers. Later, he paid homage to Yushi Yu (Fool of Black Stone) and inherited his Dharma. He built a thatched hut at Lufu (Hut Peak), then moved to Shilong (Stone Dragon), entered the world to widely liberate beings, moved to Luoyang Sanfeng (Three Peaks of Luoyang), and then moved to Hulong (Protecting Dragon). One day, he gathered the assembly, spoke a verse, and passed away.
The twenty-second generation patriarch of the Linji (Rinzai) lineage, Shengen (Sacred Grace), passed away.
The twenty-third generation patriarch of the Linji lineage
Whose taboo name was Huichan (Wisdom Chan), inherited the Dharma of Patriarch Shengen and lived in seclusion in Anxi, Hangzhou, thus forming a monastery. During the Xuande (Illustrious Virtue) period (1426-1435), the court bestowed the name 'Dongming Chan Temple' (Eastern Brightness Chan Temple).
Year seven of Jichou (year to be supplemented).
The twenty-third generation patriarch of the Linji lineage, Zongtong (Lineage Unifier) of Dongming (Eastern Brightness) Temple in Hangzhou (thirty-one years).
The patriarch secluded himself in Anxi, and the world flocked to him. Monastics and laypeople rushed towards him. He taught and encouraged them, never tiring. Those who had doubts and came to seek resolution, he analyzed with brief words, and none failed to awaken and understand. Disciples constantly gathered in the hundreds.
The compilation of the Tripitaka (Buddhist canon) was completed.
Year eight of Gengyin (year to be supplemented).
。
禪師契斌參少室祖嗣法。
斌字俱空。睹秦封槐樹。豁然省契。參改祖。祖嘗問曰。趙州勘破婆子。婆子敗闕在甚麼處。答曰。一對無孔鐵錘。曰祇如趙州意作么生。答曰。荊𣗥林中重加陷阱。曰石頭道書亦不通。信亦不達。是何意旨。答曰千里同風。曰青原垂足。又作么生。答曰禍事禍事。遂嗣法。
辛卯九年。
壬辰十年。
癸巳十一年。
曹洞第二十五世少室祖示寂。
祖晚歸二祖庵坐脫。周王蜀王伊王。修竺法潛故事。登山敬禮。一時嘆所未有。
曹洞第二十六世祖
諱契斌。嗣少室。出世嵩山。
甲午十二年。
曹洞第二十六世嵩山祖嗣宗統(三十年)。
詔天下名德入京較對三藏大典。
乙未十三年。
丙申十四年。
丁酉十五年。
戊戌十六年。
禪師徑山文琇增集續傳燈錄。
琇字南石。嗣虎邱中。住吳靈巖。遷徑山。大鑒十八世至二十世。宗傳卓佚者。增集續入。完成的書曰增集續傳燈 (皇清庚子。宗伯錢謙益。出二書與虎邱儲。一增集續傳燈。一山庵雜錄。儲刻行之)。
己亥十七年。
庚子十八年。
辛丑十九年。
壬寅二十年。
癸卯
【現代漢語翻譯】 現代漢語譯本 禪師契斌參學于少室祖處，繼承了他的法脈。
契斌禪師，字俱空。他看到秦朝時所封的槐樹，豁然開悟。於是參學于少室祖。少室祖曾經問他：『趙州和尚勘破老太婆的公案，這個老太婆的破綻在哪裡？』契斌禪師回答說：『一對無孔的鐵錘。』少室祖說：『那麼趙州和尚的用意是什麼呢？』契斌禪師回答說：『在荊棘叢林中又加設陷阱。』少室祖說：『石頭希遷禪師所說的『書亦不通，信亦不達』，是什麼意思？』契斌禪師回答說：『千里同風。』少室祖說：『青原行思禪師垂足的公案，又作何解釋？』契斌禪師回答說：『禍事，禍事。』於是契斌禪師繼承了少室祖的法脈。
辛卯年九年（時間待補充）。
壬辰年十年（時間待補充）。
癸巳年十一年（時間待補充）。
曹洞宗第二十五世少室祖圓寂。
少室祖晚年回到二祖庵，坐化圓寂。周王、蜀王、伊王，效仿竺法潛的故事，登山敬禮，一時感嘆前所未有。
曹洞宗第二十六世祖
法諱契斌，繼承少室祖的法脈，在嵩山開法傳道。
甲午年十二年（時間待補充）。
曹洞宗第二十六世嵩山祖嗣宗統（三十年）。
朝廷下詔，召集天下有名的僧人入京，校對三藏大典。
乙未年十三年（時間待補充）。
丙申年十四年（時間待補充）。
丁酉年十五年（時間待補充）。
戊戌年十六年（時間待補充）。
禪師徑山文琇增補編輯了《續傳燈錄》。
文琇禪師，字南石，繼承虎邱中的法脈，住在吳地的靈巖寺，后遷往徑山寺。《大鑒禪師法嗣》從第十八世到第二十世，宗門傳記有遺漏的，文琇禪師增補編輯進去，完成的書名為《增集續傳燈錄》（清朝庚子年（時間待補充），宗伯錢謙益，拿出兩本書給虎邱儲，一本是《增集續傳燈錄》，另一本是《山庵雜錄》，虎邱儲將它們刊刻發行）。
己亥年十七年（時間待補充）。
庚子年十八年（時間待補充）。
辛丑年十九年（時間待補充）。
壬寅年二十年（時間待補充）。
癸卯年（時間待補充）。
【English Translation】 English version Chan Master Qibin studied with Ancestor Shaoshi and inherited his Dharma lineage.
Chan Master Qibin, with the style name Jukong (俱空, meaning 'all empty'), experienced a profound awakening upon seeing the locust tree sealed during the Qin dynasty. He then studied with Ancestor Shaoshi. Ancestor Shaoshi once asked him, 'In the case of Zhao Zhou (趙州) examining the old woman, where was the old woman's flaw?' Chan Master Qibin replied, 'A pair of iron hammers without holes.' Ancestor Shaoshi said, 'Then what was Zhao Zhou's intention?' Chan Master Qibin replied, 'Adding traps within the thorny jungle.' Ancestor Shaoshi said, 'What is the meaning of what Stone (石頭希遷, Shitou Xiqian) said, 'Letters are not understood, and faith is not reached'?' Chan Master Qibin replied, 'A thousand miles share the same wind.' Ancestor Shaoshi said, 'How do you explain Qingyuan's (青原行思, Qingyuan Xingsi) letting down his foot?' Chan Master Qibin replied, 'Disaster, disaster!' Thereupon, Chan Master Qibin inherited Ancestor Shaoshi's Dharma lineage.
Year Xinmao (辛卯) 9th year (time to be added).
Year Renchen (壬辰) 10th year (time to be added).
Year Guisi (癸巳) 11th year (time to be added).
The 25th generation Ancestor Shaoshi of the Caodong (曹洞) school passed away.
In his later years, Ancestor Shaoshi returned to the Second Ancestor Hermitage (二祖庵) and passed away in meditation. The Prince of Zhou (周王), the Prince of Shu (蜀王), and the Prince of Yi (伊王) followed the example of Zhu Faqian (竺法潛), ascending the mountain to pay their respects, marveling at something unprecedented.
The 26th generation Ancestor of the Caodong school
With the Dharma name Qibin (契斌), inherited the Shaoshi lineage, and propagated the Dharma at Mount Song (嵩山).
Year Jiawu (甲午) 12th year (time to be added).
The 26th generation Ancestor of Mount Song of the Caodong school, succeeded the lineage for thirty years.
An imperial edict was issued to gather famous monks from across the land to the capital to collate the Tripitaka (三藏) scriptures.
Year Yiwei (乙未) 13th year (time to be added).
Year Bingshen (丙申) 14th year (time to be added).
Year Dingyou (丁酉) 15th year (time to be added).
Year Wuxu (戊戌) 16th year (time to be added).
Chan Master Jingshan Wenxiu (徑山文琇) augmented and compiled the 'Supplement to the Transmission of the Lamp' (續傳燈錄).
Chan Master Wenxiu, with the style name Nanshi (南石), inherited the lineage of Huqiu Zhong (虎邱中), resided at Lingyan Temple (靈巖寺) in Wu (吳), and later moved to Jingshan Temple (徑山寺). From the 18th to the 20th generations of the Dajian (大鑒) lineage, Chan Master Wenxiu augmented and compiled the missing records of the lineage, resulting in the book titled 'Augmented and Continued Transmission of the Lamp' (增集續傳燈錄) (In the Gengzi year (庚子) of the Huangqing (皇清) dynasty (time to be added), Zongbo Qian Qianyi (宗伯錢謙益) presented two books to Huqiu Chu (虎邱儲): one was 'Augmented and Continued Transmission of the Lamp', and the other was 'Mountain Hermitage Miscellany' (山庵雜錄). Huqiu Chu had them printed and distributed).
Year Jihai (己亥) 17th year (time to be added).
Year Gengzi (庚子) 18th year (time to be added).
Year Xinchou (辛丑) 19th year (time to be added).
Year Renyin (壬寅) 20th year (time to be added).
Year Guimao (癸卯) (time to be added).
二十一年。
甲辰二十二年。
仁宗昭皇帝。
仁宗乙巳洪熙元年。
宣宗章皇帝。
宣宗丙午宣德元年。
丁未二年。
戊申三年。
禪師道成乞歸天界之西庵。
先是仁宗在青宮。有忌成者。構詞間之。及登極。謫海南。宣宗嗣位。召還。入見。慰勞甚至。是年春。乞歸南都天界寺之西庵以終老。上從之。詔金幣。命中官姚忠驛舟護送。
己酉四年。
禪師佛妙寂。
庚戌五年(十二月二十夜含譽星見)。
辛亥六年。
禪師靈巖下天界西庵道成寂。
成經事四朝。四會說法。臘八日寂。上諭祭。賜塔所曰鷲峰禪寺。
壬子七年。
禪師竺曇下凈慈佛鑒簡庵希古師頤寂。
頤嘉禾李氏子。嗣時庵敷。永樂中。徴修大典。頤應詔。事竣。敕主凈慈。是年月日。忽語眾曰。吾行矣。命浴更衣。書偈曰。須彌一拳。大海一口。海竭山崩。烏飛兔走。危坐而寂。
癸丑八年(八月戊午景星見)。
禪師永慈至金陵首眾靈谷。
慈謁靈谷雪峰。請充首座。
甲寅九年。
禪師永慈自金陵靈谷至東明。
慈居靈谷第一座。制解。造武林。遂至東明參祖。
乙卯
{ "translations": [ "現代漢語譯本", "二十一年。", "甲辰二十二年（年份待考）。", "仁宗昭皇帝。", "仁宗乙巳洪熙元年（1425年）。", "宣宗章皇帝。", "宣宗丙午宣德元年（1426年）。", "丁未二年（1427年）。", "戊申三年（1428年）。", "禪師道成請求返回天界寺的西庵。", "此前，仁宗（含義：明仁宗朱高熾）還在東宮時，有人嫉妒道成，進讒言離間他們。等到仁宗登基，便將道成貶謫到海南。宣宗（含義：明宣宗朱瞻基）繼位后，將他召回，親自接見並慰勞。這年春天，道成請求返回南京都（含義：明朝遷都北京后，南京作為陪都）天界寺的西庵安度晚年。宣宗應允了他的請求，並下詔賞賜金銀財物，命令太監姚忠用驛站的船隻護送他。", "己酉四年（1429年）。", "禪師佛妙圓寂。", "庚戌五年（1430年）（十二月二十日夜晚，含譽星出現）。", "辛亥六年（1431年）。", "禪師靈巖下天界西庵的道成圓寂。", "道成經歷四朝，四次開壇說法，臘月初八圓寂。皇上下諭祭奠，賜予安葬他的塔名為鷲峰禪寺。", "壬子七年（1432年）。", "禪師竺曇下凈慈寺的佛鑒簡庵希古師頤圓寂。", "頤是嘉禾（含義：今浙江嘉興）李氏之子，繼承時庵敷的衣缽。永樂年間（1403-1424年），朝廷徵召他參與編修大典。師頤應詔前往，事成之後，奉旨主持凈慈寺。這年這月這日，忽然告訴眾人說：『我要走了。』於是沐浴更衣，寫下偈語說：『須彌山如一拳，大海如一口。海枯山崩，烏飛兔走。』然後危坐而圓寂。", "癸丑八年（1433年）（八月戊午日，景星出現）。", "禪師永慈從金陵（含義：今江蘇南京）到靈谷寺擔任首座。", "永慈拜謁靈谷寺的雪峰禪師，請求擔任首座。", "甲寅九年（1434年）。", "禪師永慈從金陵靈谷寺到東明寺。", "永慈擔任靈谷寺第一座，卸任后，前往武林（含義：今浙江杭州），於是到東明寺參拜祖師。", "乙卯十年（年份待考）。" ], "english_translations": [ "English version", "Twenty-first year.", "Jia Chen, twenty-second year (year to be determined).", "Emperor Renzong Zhao.", "In the Yi Si year of Renzong, the first year of the Hongxi reign (1425).", "Emperor Xuanzong Zhang.", "In the Bing Wu year of Xuanzong, the first year of the Xuande reign (1426).", "Ding Wei, second year (1427).", "Wu Shen, third year (1428).", "Zen Master Daocheng requested to return to the West Hermitage of Tianjie Temple.", "Previously, when Renzong (meaning: Zhu Gaochi, the Renzong Emperor of Ming) was still in the Eastern Palace, someone jealous of Daocheng slandered him. When Renzong ascended the throne, he exiled Daocheng to Hainan. When Xuanzong (meaning: Zhu Zhanji, the Xuanzong Emperor of Ming) succeeded to the throne, he recalled him, received him in person, and comforted him. In the spring of that year, Daocheng requested to return to the West Hermitage of Tianjie Temple in Nanjing (meaning: After the Ming Dynasty moved its capital to Beijing, Nanjing served as the secondary capital) to spend his remaining years. Xuanzong granted his request and issued an edict to reward him with gold and silver, and ordered the eunuch Yao Zhong to escort him with a post station boat.", "Ji You, fourth year (1429).", "Zen Master Fomiao passed away peacefully.", "Geng Xu, fifth year (1430) (On the night of the twentieth day of the twelfth month, the comet Hanyu appeared).", "Xin Hai, sixth year (1431).", "Zen Master Daocheng of Lingyan Mountain, West Hermitage of Tianjie Temple, passed away peacefully.", "Daocheng served through four reigns and lectured on the Dharma four times. He passed away on the eighth day of the twelfth month. 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十年。
安溪古道山道場成賜額東明禪寺。
祖因眾集無以容。乃拓基營繕。遂成大叢林。賜額東明。俾度僧(東明寺在余不溪之西山中。建文帝遜位南遊。曾駐錫三年。今御像在焉)。
英宗睿皇帝。
英宗丙辰正統元年。
永慈領悟受法。
慈居祖座下經二年。一日擬伸問。祖掌之。復擬開口。祖復掌之。乃豁然開悟。展具珍重三拜而出。祖曰。居古道山三十載。今日只見得這僧。遂付正法。
丁巳二年。
戊午三年。
己未四年。
祖自東明遷湖南凈慈。
祖遷凈慈。罄供施重建大雄殿。
庚申五年。
辛酉六年。
禪師普慈自吳西洞庭來參旬日大悟。
慈亦字海舟。吳郡海虞錢氏子。世業儒。出家破山寺。往參鄧尉山萬峰蔚祖。付以法偈。遂結廬太湖西洞庭山。三十年不過湖。聞虛白旵祖在安溪東明說法。親承萬峰祖。遂往叩。旬日大悟(見宗伯錢謙益傳)。
臨濟第二十三世東明祖示寂。
六月二十七日。祖命齋僧眾。眾知祖意。請留偈。祖曰。一大藏教。無人看著。爭得這幾句閑言語。至二十九日。晨興言別。疊趺而逝。停龕七日。形容如故。火煆獲設利如白珠者無數。葬于山之東塢而塔焉
。禮部尚書毗陵胡濙撰銘。
唵囕香云外錄東明旵祖傳曰。祖住世七十。僧夏五十五。弟子僅百人。傳戒請益者數萬余。得契祖意。乃海舟永慈。秣陵人。蓋師平昔隨機設變。應病發藥。若遇初根。則恬言軟色。使人醉心快意于春風和煦中也。及勘宿學。務必推窮蘊奧。毫髮不容虛假。茍有果於道者。則解衣推食而勉至之。雖屠獵之屬。遇緣訓導。無不改惡遷善。惟其道力純固。解行兼全。身肩宗旨。志在利生。故能致人信向歸順之如是也。
禪師普慈繼席東明(拈香有受恩深處便為家。有乳方知是阿孃之語)。
祥符蔭曰。近因文獻互見。未之合考。遂有海舟慈祖。一二是非之疑。謹按宗伯錢謙益海舟慈禪師傳。歷歷明白。宗伯以海虞人而傳海虞僧。初非傳聞之訛。此足徴先參萬峰。后參東明。居東明而承嗣其法者。乃海虞之普慈也。永慈祖原籍金陵。生緣于蜀。行跡昭然。詳于碑碣。及云外錄。嗣法東明。而住金陵東山翼善寺。與普慈兩人。名號雖同。履歷實相霄壞。即如近時海虞三峰。先住者為匡瀑戒青。系豁堂巖之嗣。于漢祖為第四世。后住者為僧鑒曉青。系退翁儲和尚之嗣。于漢祖為第三世。若更百年後而稱述之。均曰三峰青。安所別其為前後彼此乎。又三峰前住為檗庵正志。后住為碩
【現代漢語翻譯】 現代漢語譯本：禮部尚書毗陵胡濙撰寫銘文。
《唵囕香云外錄》記載東明旵祖師說：『祖師住世七十年，僧臘五十五年，弟子僅百人，前來求教和請求傳戒的人數以萬計。』深得祖師心意的是海舟永慈禪師，他是秣陵（今南京）人。這位禪師平時隨機應變，對癥下藥。如果遇到初學者，就用溫和的言語和態度，使人在春風般的溫暖中感到舒心愉快。對於有一定基礎的學人，務必深入探究其所學蘊含的奧妙，一絲一毫也不容許虛假。如果有人在修行上有所成就，就解下自己的衣服，拿出自己的食物來勉勵他。即使是屠夫或獵戶之類的人，只要有機會，也會教導他們，沒有不改惡從善的。只因爲他的道力純正穩固，解行並重，肩負著佛法的宗旨，立志利益眾生，所以才能使人信服和歸順他。
普慈禪師繼承東明禪師的衣缽（拈香時有『受恩深處便為家，有乳方知是阿孃』的說法）。
祥符蔭說：『最近因為文獻記載互相矛盾，沒有仔細考證，所以對海舟慈祖產生了一些疑問。』仔細查閱宗伯錢謙益所寫的《海舟慈禪師傳》，記載得非常清楚明白。宗伯是海虞（今常熟）人，為海虞的僧人作傳，這並非是傳聞的錯誤。這足以證明永慈禪師先參拜萬峰禪師，后參拜東明禪師。在東明寺繼承其法脈的是海虞的普慈禪師。永慈祖師原籍金陵（今南京），出生在四川，他的行跡非常明確，詳細記載在碑文中和《云外錄》中，他繼承了東明禪師的法脈，住在金陵東山翼善寺。永慈禪師和普慈禪師兩人，名號雖然相同，但經歷卻截然不同。就像近時的海虞三峰寺，先住持的是匡瀑戒青，是豁堂巖的法嗣，在漢月法藏禪師之後為第四世；后住持的是僧鑒曉青，是退翁儲和尚的法嗣，在漢月法藏禪師之後為第三世。如果過了一百年後再來稱述他們，都說是三峰青，又怎麼能區分他們是先後彼此呢？又三峰寺前任住持是檗庵正志，後任住持是碩
【English Translation】 English version: The inscription was written by Hu Ying of Piling, Minister of the Ministry of Rites.
The 'An Lan Xiang Yun Wai Lu' records that Chan Master Dongming Chan said: 'The Patriarch lived for seventy years, with fifty-five years of monastic life, and only a hundred disciples, but tens of thousands came to seek instruction and request precepts.' The one who deeply understood the Patriarch's intention was Chan Master Haizhou Yongci, who was from Moling (now Nanjing). This Chan Master usually adapted to circumstances and prescribed medicine according to the illness. If he encountered a beginner, he would use gentle words and a kind demeanor to make people feel comfortable and happy in the warmth of a spring breeze. For those with some foundation, he would delve deeply into the mysteries contained in their learning, not allowing the slightest falsehood. If someone achieved something in practice, he would take off his own clothes and offer his own food to encourage them. Even people like butchers or hunters, if given the opportunity, would be taught, and none would fail to turn from evil to good. It was only because his Dao power was pure and solid, with equal emphasis on understanding and practice, shouldering the purpose of the Buddha-dharma, and determined to benefit all beings, that he was able to make people believe in and submit to him.'
Chan Master Puchi succeeded Chan Master Dongming (when offering incense, there is the saying 'Where one receives deep grace is home, only with milk does one know it is mother').
Xiang Fuyin said: 'Recently, because the literature records contradict each other and have not been carefully examined, some doubts have arisen about Chan Master Haizhou Ci.' After carefully examining the 'Biography of Chan Master Haizhou Ci' written by Zongbo Qian Qianyi, the records are very clear and understandable. Zongbo was from Haiyu (now Changshu), and he wrote a biography for a monk from Haiyu, which is not a mistake of hearsay. This is enough to prove that Chan Master Yongci first visited Chan Master Wanfeng and then Chan Master Dongming. The one who inherited his Dharma lineage at Dongming Temple was Chan Master Puchi of Haiyu. Chan Master Yongci's original籍(ji) was Jinling (now Nanjing), he was born in Sichuan, and his deeds are very clear, recorded in detail in the inscriptions and in the 'Yun Wai Lu'. He inherited the Dharma lineage of Chan Master Dongming and lived in Yishan Temple on Dongshan Mountain in Jinling. Chan Master Yongci and Chan Master Puchi, although their names are the same, their experiences are completely different. Just like the recent Sanfeng Temple in Haiyu, the first abbot was Kuangpu Jieqing, who was a Dharma descendant of Huotang Yan, and was the fourth generation after Han Yue Fazang Chan Master (1573-1635); the later abbot was Sengjian Xiaoqing, who was a Dharma descendant of Tuweng Chuhe, and was the third generation after Han Yue Fazang Chan Master (1573-1635). If they are described a hundred years later, they will all be called Sanfeng Qing, how can they be distinguished as before and after each other? Also, the former abbot of Sanfeng Temple was Bo'an Zhengzhi, and the later abbot was Shuo
揆原志。百年後同稱三峰志。不幾滋是非一二之疑。如海舟慈祖者乎。以是而推。天皇天王之兩道悟。亦猶是也。其可以任行刪削哉。
廬陵居士聶先樂讀續指月錄凡例第十二條曰。信史有闕疑之例。傳燈有並載之條。蓋以續佛慧命。重在師承。萬難以臆見刪削也。瞿錄並載兩天皇悟。因符碑邱碑。各承宗派。遂為千秋疑案。紛端久矣。茲錄有兩海舟慈。而昭然不疑者有說焉。兩慈皆濟宗之人。有一家言可按也。一為金陵翼善開法之海舟永慈。一為杭州東明繼席之海舟普慈。其姓氏生里不同。其長幼年歲有別。其悟道機緣可證。其付授時日甚殊。普慈則有天童悟為之立傳。花城沈貫為之作拈頌序見在也。永慈則有南澗問之續燈存稿。靈巖之南嶽單傳錄見在也。惟續燈萬峰嗣下。削去海舟慈之沈貫問答一則。另詳註於二十八世普慈章之後(編年繕稿于癸亥夏續指月錄見於丙辰夏)。
宗統編年卷之二十八 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之二十九
臨濟第二十四世祖
諱永慈。字海舟。原籍金陵余氏。生緣蜀之成都。齠年出家。嗣東明法。住金陵東山翼善寺。
英宗壬戌正統七年。
臨濟第二十四世東山翼善祖嗣宗統(二十一年)。
【現代漢語翻譯】 現代漢語譯本： 考察其本源和志向。百年之後，同樣被稱為三峰志，這難道不會增加人們對是否是同一個人的是非疑惑嗎？就像海舟慈祖那樣的情況嗎？由此推斷，天皇和天王兩種不同的悟道，也是類似的情況。怎麼可以隨意進行刪改呢？
廬陵居士聶先樂在閱讀《續指月錄凡例》第十二條時說：『信史有闕疑的例子，傳燈有並列記載的條目。』大概是因為延續佛的慧命，最重要的是師承，萬萬不能憑自己的臆想進行刪改。瞿錄並列記載了兩位天皇的悟道，因為符碑和邱碑，各自承載著不同的宗派，於是成爲了千秋疑案，紛爭不斷。現在這部書記錄了兩位海舟慈，而昭然無疑的原因是：兩位慈都是臨濟宗的人，有明確的傳承關係可以考證。一位是金陵翼善寺開法的海舟永慈，一位是杭州東明寺繼承席位的海舟普慈。他們的姓氏和出生地不同，年齡大小有別，悟道的機緣可以考證，傳法授受的時間也大不相同。普慈有天童悟為他立傳，花城沈貫為他作拈頌序，這些都還在。永慈有南澗問的《續燈存稿》，靈巖的《南嶽單傳錄》，這些也還在。只是《續燈》萬峰嗣下，刪去了海舟慈的沈貫問答一則，另外詳細註釋在第二十八世普慈章之後（編年繕稿于癸亥年（1623年）夏天，《續指月錄》見於丙辰年（1676年）夏天）。
《宗統編年》卷二十八 卍新續藏第86冊 No. 1600 《宗統編年》
《宗統編年》卷二十九
臨濟第二十四世祖
法諱永慈（yong ci），字海舟（hai zhou），原籍金陵余氏。生於蜀地成都。年幼出家，師承東明法。住在金陵東山翼善寺。
英宗壬戌正統七年（1442年）。
臨濟第二十四世東山翼善祖嗣宗統（二十一年）。
【English Translation】 English version: Investigating its origin and aspiration, after a hundred years, both are called 'Sanfeng Zhi'. Doesn't this increase the doubt about whether they are the same person, just like the case of Hai Zhou Ci Zu? By analogy, the two different enlightenments of Emperor Tian Huang and King Tian Wang are similar situations. How can they be arbitrarily deleted and altered?
Layman Nie Xianle of Luling, while reading the twelfth article of the 'Preface to the Continued Record of Pointing at the Moon', said: 'Reliable history has examples of doubtful omissions, and the transmission of the lamp has items of parallel records.' This is probably because continuing the wisdom-life of the Buddha, the most important thing is the lineage of teachers and disciples, and it must not be deleted and altered based on one's own conjecture. The Qu record includes the enlightenment of two Emperors Tian Huang in parallel because the Fu stele and the Qiu stele each carry different sects, thus becoming a perennial doubtful case with constant disputes. Now this book records two Hai Zhou Ci, and the reason why there is no doubt is: both Ci are from the Linji sect, and there is a clear lineage that can be verified. One is Hai Zhou Yong Ci, who opened the Dharma at Yishan Temple in Jinling, and the other is Hai Zhou Pu Ci, who succeeded to the seat at Dongming Temple in Hangzhou. Their surnames and birthplaces are different, their ages are different, the opportunities for enlightenment can be verified, and the time of Dharma transmission is very different. Pu Ci has Tian Tong Wu writing a biography for him, and Hua Cheng Shen Guan writing a preface of Nian Song for him, which are still extant. Yong Ci has 'Continued Lamp Draft' by Nan Jian Wen, and 'Single Transmission Record of Nanyue' by Lingyan, which are also still extant. Only in the 'Continued Lamp' under the succession of Wanfeng, the question and answer between Hai Zhou Ci and Shen Guan is deleted, and another detailed annotation is made after the twenty-eighth generation Pu Ci chapter (the chronological manuscript was written in the summer of Guihai year (1623), and the 'Continued Record of Pointing at the Moon' appeared in the summer of Bingchen year (1676)).
Chronicle of the Lineage, Volume 28 卍 New Continued Collection, Volume 86, No. 1600, Chronicle of the Lineage
Chronicle of the Lineage, Volume 29
The 24th Ancestor of the Linji Sect
His Dharma name was Yong Ci (yong ci), his style name was Hai Zhou (hai zhou), originally from the Yu family of Jinling. He was born in Chengdu, Sichuan. He became a monk at a young age and succeeded to the Dharma of Dongming. He lived in Yishan Temple in Dongshan, Jinling.
In the seventh year of the Zhengtong reign of Emperor Yingzong, Renxu year (1442).
The 24th Ancestor of Dongshan Yishan, Jinling, succeeded to the Lineage (21 years).
癸亥八年。
敕賜蘇州鄧尉山寺額聖恩禪寺。
從僧道立奏請也。
法師東白善啟寂。
啟蘇之長洲人。甫能言。通佛典。出家屏跡龍山。見知于獨庵衍。南洲洽。應詔纂修大典。校大藏經。與瞿宗吉賦牡丹。一韻往復殆將百首。錢文通海銘其塔。
甲子九年。
曹洞第二十六世嵩山祖示寂。
祖坐脫偈曰。吾年八十七。出夕復入夕。撒手威音前。金烏叫天碧。
曹洞第二十七世祖
諱可從。字無方。
乙丑十年。
曹洞第二十七世西京定國祖嗣宗統(二十九年)。
頒行大藏安置天下名山。
敕賜常州府武進縣祥符禪寺聖旨曰。朕體天地保民之心。恭成皇曾祖考之志。刊印大藏經典。頒賜天下。用廣流傳。茲以一藏。安置直隸常州府武進縣祥符禪寺。永充供養。聽所在僧官僧徒。看誦讚揚。上為國家祝釐。下與生民祈福。務須敬奉守護。不許縱容閑雜之人。私借觀玩。輕慢褻瀆。致有損壞遺失。敢有違者。必究治之。諭。
丙寅十一年。
智瑄出家領悟。
瑄姓范。初為梓人。因營建。創足。聞提誨而有省。遂出家力參。充火頭。偶因火𦦨燎眉。照鏡。忽然大悟。
丁卯十二年。
戊辰十
【現代漢語翻譯】 癸亥八年（1623年）。 敕賜蘇州鄧尉山寺額為聖恩禪寺。 這是從僧人道立的奏請。 法師東白善啟寂滅。 善啟是蘇州長洲人。剛會說話時，就能理解佛典。出家后隱居在龍山。被獨庵衍、南洲洽所賞識。應詔纂修大典，校對大藏經。與瞿宗吉一起賦牡丹詩，一韻一和幾乎達到百首。錢文通用海銘寫了他的塔銘。 甲子九年（1624年）。 曹洞宗第二十六世嵩山祖師寂滅。 祖師坐化前留下偈語說：『我年八十七，出夕復入夕。撒手威音前，金烏叫天碧。』 曹洞宗第二十七世祖師 諱可從，字無方。 乙丑十年（1625年）。 曹洞宗第二十七世西京定國祖師嗣宗統(二十九年)。 頒行大藏經，安置在天下名山。 敕賜常州府武進縣祥符禪寺的聖旨說：『朕以體天地保民之心，恭成皇曾祖考之志，刊印大藏經典，頒賜天下，用廣流傳。茲以一藏，安置直隸常州府武進縣祥符禪寺，永充供養。聽所在僧官僧徒，看誦讚揚。上為國家祝釐，下與生民祈福。務須敬奉守護，不許縱容閑雜之人，私借觀玩，輕慢褻瀆，致有損壞遺失。敢有違者，必究治之。』諭。 丙寅十一年（1626年）。 智瑄出家領悟。 智瑄姓范。最初是木匠。因為營建房屋，腳受傷。聽到開示而有所領悟，於是出家努力參禪。擔任火頭僧。偶然因為火星燒到眉毛，照鏡子時，忽然大悟。 丁卯十二年（1627年）。 戊辰十三年（1628年）。
【English Translation】 Guihai year 8 (1623). An imperial order was given to rename Dengwei Mountain Temple in Suzhou as Shengen Chan Temple. This was based on the request from the monk Daoli. Dharma Master Dongbai Shanqi passed away. Shanqi was a native of Changzhou, Suzhou. He could understand Buddhist scriptures as soon as he could speak. After becoming a monk, he lived in seclusion on Long Mountain. He was recognized by Du'an Yan and Nanzhou Qia. He was summoned to compile the Great Canon and proofread the Tripitaka. He composed peony poems with Qu Zongji, exchanging nearly a hundred verses. Qian Wentong used Haiming to write his epitaph. Jiazi year 9 (1624). The 26th generation of the Caodong lineage, Zen Master Songshan, passed away. The Zen Master left a verse before passing away in meditation: 'I am eighty-seven years old, evening after evening. Letting go before the awe-inspiring sound, the golden crow crows in the azure sky.' The 27th generation of the Caodong lineage His given name was Kecong, and his style name was Wufang. Yichou year 10 (1625). The 27th generation of the Caodong lineage, Zen Master Xijing Dingguo Sizu Zongtong (29th year). The Tripitaka was promulgated and placed in famous mountains throughout the country. The imperial edict bestowed upon Xiangfu Chan Temple in Wujin County, Changzhou Prefecture, stated: 'We, embodying the heart of Heaven and Earth to protect the people, respectfully fulfill the aspirations of our imperial ancestors, have printed the Tripitaka and bestowed it upon the world for widespread dissemination. Now, one copy is placed in Xiangfu Chan Temple in Wujin County, Changzhou Prefecture, under the direct jurisdiction, for eternal offering. Let the local monastic officials and monks read, recite, and praise it. Above, pray for the well-being of the nation; below, pray for the blessings of the people. It must be respectfully offered and protected. No idle or miscellaneous persons are allowed to privately borrow it for viewing or treat it with disrespect, causing damage or loss. Anyone who violates this will be investigated and punished.' Edict. Bingyin year 11 (1626). Zhixuan renounced the world and attained enlightenment. Zhixuan's surname was Fan. He was initially a carpenter. Due to construction work, his foot was injured. Upon hearing instruction, he gained some understanding, so he renounced the world and diligently practiced Chan. He served as the cook. Accidentally, a spark burned his eyebrow. When he looked in the mirror, he suddenly had a great enlightenment. Dingmao year 12 (1627). Wuchen year 13 (1628).
三年。
己巳十四年。
景帝。
景帝庚午景泰元年。
禪師萬峰支下東明普慈寂。
辛未二年。
佛滅后二千四百年。
壬申三年。
癸酉四年。
甲戌五年。
祖付智瑄正法。
瑄依祖座下久。得其道。付法有殺活由來總見成之記。
乙亥六年。
丙子七年。
丁丑八年。
禪師紹琦住蜀方山云峰寺。
琦字楚山。別號荊璧叟。唐安雷氏子。九歲投玄極通出世。究即心即佛語。詣西岷。孜孜不失。一夕身心虛凝。對境湛寂。參無際悟。聞凈板聲。礙膺冰釋。眾請主天成。百廢具興。眾四千指。嘗與云溪瑛。素虛理光澤惠。大機用。互相激昂。至宗門極則處。稍覺胸次未穩。復加力行者四載。浮漚細識。始得滅盡。一段孤明。迥無瑕翳。再謁東普。徴詰無礙。普鳴鐘集眾。以袈裟拂子付之。復歸東山。潛跡十載。弟子白琦曰。佛法下衰。禪林秋晚。真風委地。吾師傳佛心印。荷擔大柄。當馭法利生。豈可淹遲林壑。孤付託以安眠哉。琦幡然東下。抵武昌。過黃梅。登東西二山。禮諸祖遺像。蘄陽荊王飲道價。召求心要。至白門。歷西浙。由匡廬歸蜀。所至大闡玄猷。毳徒臻萃。韓都侯建方山云峰寺。延琦開法
【現代漢語翻譯】 現代漢語譯本 三年。 己巳十四年（1449年）。 景帝（明代皇帝）。 景帝庚午景泰元年（1450年）。 禪師萬峰（禪師名號）支下東明普慈寂（禪師法號）。 辛未二年（1451年）。 佛滅后二千四百年。 壬申三年（1452年）。 癸酉四年（1453年）。 甲戌五年（1454年）。 祖付智瑄（人名）正法。 瑄依祖座下久。得其道。付法有殺活由來總見成之記。 乙亥六年（1455年）。 丙子七年（1456年）。 丁丑八年（1457年）。 禪師紹琦（禪師法號）住蜀方山云峰寺。 琦字楚山（人名）。別號荊璧叟（人名）。唐安雷氏子。九歲投玄極通出世。究即心即佛語。詣西岷。孜孜不失。一夕身心虛凝。對境湛寂。參無際悟。聞凈板聲。礙膺冰釋。眾請主天成。百廢具興。眾四千指。嘗與云溪瑛（人名）。素虛理光澤惠。大機用。互相激昂。至宗門極則處。稍覺胸次未穩。復加力行者四載。浮漚細識。始得滅盡。一段孤明。迥無瑕翳。再謁東普（人名）。徴詰無礙。普鳴鐘集眾。以袈裟拂子付之。復歸東山。潛跡十載。弟子白琦（人名）曰。佛法下衰。禪林秋晚。真風委地。吾師傳佛心印。荷擔大柄。當馭法利生。豈可淹遲林壑。孤付託以安眠哉。琦幡然東下。抵武昌。過黃梅。登東西二山。禮諸祖遺像。蘄陽荊王飲道價。召求心要。至白門。歷西浙。由匡廬歸蜀。所至大闡玄猷。毳徒臻萃。韓都侯建方山云峰寺。延琦開法
【English Translation】 English version Year 3. The 14th year of JiSi (1449). Emperor Jing (of the Ming Dynasty). The first year of Jingtai (1450) during the GengWu year of Emperor Jing. Chan Master Wanfeng's (Chan Master's name) lineage, Dongming Puciji (Chan Master's Dharma name). The second year of XinWei (1451). 2400 years after the Buddha's Parinirvana. The third year of RenShen (1452). The fourth year of GuiYou (1453). The fifth year of JiaXu (1454). The Patriarch transmitted the true Dharma to Zhixuan (person's name). Xuan stayed under the Patriarch's seat for a long time and attained his Way. The Dharma transmission included a record of 'killing and reviving, the origin of everything is seen to be complete'. The sixth year of YiHai (1455). The seventh year of BingZi (1456). The eighth year of DingChou (1457). Chan Master Shaoqi (Chan Master's Dharma name) resided at Yunfeng Temple on Fangshan Mountain in Shu. Qi's courtesy name was Chushan (person's name), and his alias was Jingbisu (person's name). He was the son of the Lei family of Tang'an. At the age of nine, he renounced the world at Xuanji Temple. He delved into the saying 'mind is Buddha'. He went to Xi Min and diligently persevered. One night, his body and mind became empty and still, and he was serene in the face of circumstances. He awakened through participating in 'boundless'. Upon hearing the sound of the purification board, the obstacles in his chest melted away like ice. The community invited him to preside over Tiancheng Temple, and all the abandoned tasks were revived. The community numbered four thousand. He often engaged with Yunxi Ying (person's name), who was naturally empty in principle, bright in radiance, and wise in grace, and they had great functional interactions, stimulating each other. Reaching the ultimate point of the Zen school, he felt his mind was not yet stable, and he further practiced diligently for four years. Subtle awareness of fleeting thoughts began to extinguish completely. A segment of solitary brightness, without any flaws or blemishes. He visited Dongpu (person's name) again, and there were no obstacles in questioning. Pu rang the bell to gather the assembly and bestowed upon him the robe and whisk. He returned to Dongshan and remained in seclusion for ten years. His disciple Baiqi (person's name) said, 'The Buddha-dharma is declining, the Zen forest is in late autumn, and the true wind is falling to the ground. Our teacher transmits the Buddha's mind-seal and shoulders the great responsibility. He should wield the Dharma to benefit sentient beings. How can he linger in the forests and valleys, sleeping soundly while neglecting his entrustment?' Qi suddenly went east, arriving at Wuchang, passing through Huangmei, and ascending the East and West Mountains, paying homage to the ancestral portraits. The Prince of Jing in Qiyang admired his Daoist price and summoned him to seek the essentials of the mind. He went to Baimen, traveled through West Zhejiang, and returned to Shu from Mount Kuanglu. Wherever he went, he greatly expounded the profound teachings, and the monastic followers gathered. The Marquis of Han built Yunfeng Temple on Fangshan Mountain and invited Qi to open the Dharma.
。上堂。以拂子打一圓相曰。機前一著。覿面全提。復擊禪床曰。句外一言。和聲揭露。個里不許停思顧慮。豈容開口分疏。只饒眨得眼來。劍去久矣。縱是佛祖到此。攢眉有分。若是英俊衲僧。向未舉以前。自當點首一笑。嗟觀近世以來。人心不古。禪學之者。不務真參實悟。惟是接響承虛。以覺識依通為悟明。穿鑿機緣為參究。破壞律儀為解脫。夤緣據位為出世。以致祖風凋弊。魔說熾然。塞佛法之坦途。瞽人天之正眼。使吾教外別傳之道。於斯而委地。若是本色道流。以十方法界為個圓覺期。莫論長期短期。百日千日。結制解制。但以舉起話頭為始。若一年不悟。參一年。十年不悟。參十年。二十年不悟。參二十年。盡平生不悟。決定不移此志。直須要個真實究竟處。方是放參之日也。
睿皇復改八月改元天順。
戊寅天順二年。
詔嚴濫度僧徒。
己卯三年。
庚辰四年。
辛巳五年 大明一統志成。
禪師物外圓信謁廣善月幻。
信字無念。金臺高氏子。別號物外。九齡謁大覺悅出家。慨然曰。禮佛轉法。僧途恒務。未明生死。[稯-兇+(鬯-匕)][稯-兇+(鬯-匕)]何益。聞無際悟演教於京都隆恩寺。特往請業。示以無字。猛力提究。忽爾話
【現代漢語翻譯】 現代漢語譯本： （禪師）上堂說法。用拂子打一個圓圈，說：『機鋒目前，全部直接提持。』又敲擊禪床說：『言語之外，和聲揭示。』這裡不許停頓思考，豈容開口分辨。只饒你眨一下眼，劍已經過去了。縱然是佛祖到了這裡，也只能皺眉。如果是英俊的衲僧，在（我）未舉起（話頭）之前，自然應當點頭一笑。可嘆近世以來，人心不古。學習禪的人，不致力于真參實悟，只是接續聲響，承受虛假，把覺知意識的依附貫通當作悟明，穿鑿附會機緣當作參究，破壞戒律儀軌當作解脫，投機鉆營佔據位置當作入世。以致於祖師的遺風凋敝衰敗，邪魔外道的邪說熾盛蔓延，阻塞佛法的平坦大道，遮蔽人天的正眼，使得我教（指禪宗）教外別傳的宗旨，因此而墜落。如果是本色的修行人，以十方法界為一個圓覺的期限，莫論時間長短，百日千日，結制解制，但以舉起話頭作為開始。如果一年不悟，就參一年，十年不悟，就參十年，二十年不悟，就參二十年，用盡一生不悟，也決定不改變這個志向，務必要得到一個真實究竟的歸宿，才是放參之日啊。
睿皇（明英宗朱祁鎮）再次改在八月改年號為天順（1457）。
戊寅年天順二年（1458）。
下詔嚴格限制濫度僧徒。
己卯年天順三年（1459）。
庚辰年天順四年（1460）。
辛巳年天順五年（1461），《大明一統志》編成。
禪師物外圓信，拜謁廣善月幻。
圓信，字無念，金臺高氏之子，別號物外。九歲時拜謁大覺悅出家。慨嘆道：『禮佛轉法輪，是僧侶日常的事務，但不明瞭生死大事，忙忙碌碌又有什麼益處呢？』聽說無際悟演在京都隆恩寺弘揚佛法，特地前往請求開示。悟演禪師用『無』字來開示他，圓信猛力提撕參究，忽然間話頭（疑情）頓斷。
【English Translation】 English version: （The Zen master）ascended the hall. He struck a circle with his whisk and said, 'The crucial point before the opportunity, directly and completely uplifted.' He then struck the Zen platform and said, 'A word beyond the phrase, revealed in harmonious sound.' Here, no pausing for thought or consideration is permitted, and no opening of the mouth for explanation is allowed. Even if you only blink an eye, the sword has already passed. Even if Buddhas and Patriarchs arrive here, they would only have a share of frowning. If there are outstanding monks, they should nod and smile before I even raise the topic. Alas, since recent times, people's hearts are not as they used to be. Those who study Zen do not strive for genuine participation and true realization, but merely follow sounds and inherit emptiness, taking the reliance on and connection with awareness and perception as enlightenment, interpreting coincidences as investigation, destroying the precepts and rules as liberation, and scheming to seize positions as entering the world. As a result, the ancestral tradition is withering and declining, and the demonic teachings are flourishing and spreading, blocking the smooth path of the Buddha Dharma, obscuring the true eyes of humans and devas, causing the special transmission outside the teachings of our school (Zen) to fall to the ground. If you are a genuine practitioner, take the ten directions of the Dharma Realm as the limit of perfect enlightenment, regardless of whether it is a long or short period, a hundred days or a thousand days, observing the summer retreat or ending the summer retreat, but take raising the topic as the beginning. If you do not awaken in one year, then participate for one year; if you do not awaken in ten years, then participate for ten years; if you do not awaken in twenty years, then participate for twenty years; if you do not awaken in your entire life, then be determined not to change this aspiration, and you must obtain a true and ultimate resolution before it is the day to end the retreat.
Emperor Ruizong (Emperor Yingzong of Ming Dynasty, Zhu Qizhen) changed the reign name to Tianshun (1457) again in August.
In the year of Wuyin, the second year of Tianshun (1458).
An imperial decree was issued to strictly restrict the indiscriminate ordination of monks.
In the year of Jimao, the third year of Tianshun (1459).
In the year of Gengchen, the fourth year of Tianshun (1460).
In the year of Xinsi, the fifth year of Tianshun (1461), the 'Comprehensive Gazetteer of the Great Ming Dynasty' was completed.
Zen Master Wuwai Yuanxin paid a visit to Yuehuan of Guangshan.
Yuanxin, styled Wunian, was the son of the Gao family of Jintai, with the alias Wuwai. At the age of nine, he visited Great Awakened Yue and left home. He sighed and said, 'Paying homage to the Buddha and turning the Dharma wheel are the daily tasks of monks, but what is the benefit of being busy if one does not understand the great matter of birth and death?' Hearing that Wuji Wuyan was propagating the Dharma at Long'en Temple in the capital, he specially went to request instruction. Zen Master Wuyan used the word 'Wu' (無, meaning 'no' or 'nothingness') to instruct him, and Yuanxin vigorously took up the topic for investigation, and suddenly the topic (doubt) was broken.
頭成片。身心凝然。悟曰。暫時靜念。不得認著。更衣入終南山。立限十年。聞火院破薪聲有省。然自知未是徹處。更加逼拶。覺活潑潑地。脫灑無依。有偈曰。崑崙倒跨清風舞。澗底泥牛斗石虎。磕著蒼松眼上眉。蟭螟踏破虛空肚。回牛山。縛茅晏坐不臥。滌盪余習。乃詣繁昌八峰山廣善寺叩月幻。幻為臨濟下二十三世。問答契機。幻囅然一笑。撫之曰。善自保護。報佛恩德。乃付之衣法。復居山三十週寒暑。后開法伏牛山。
壬午六年。
臨濟第二十四世金陵東山翼善祖示寂。
塔于寺側。
臨濟第二十五世祖
諱智瑄。字寶峰。住南京高峰寺。
癸未七年。
臨濟第二十五世金陵高峰祖嗣宗統(十六年)。
甲申八年。
憲年純皇帝。
憲宗乙酉成化元年。
丙戌二年。
丁亥三年。
戊子四年。
己丑五年。
庚寅六年。
禪師弁山下碧巖空谷景隆寂。
隆姑蘇洞庭黿山陳氏子。初見懶雲安于弁山。開示法要。後於虎邱禮石庵祝髮。會庵遷靈隱。隆相隨七載。因往天目禮高峰祖塔。憩錫歲余。忽有省。入造安求證。安為助喜。后住碧巖。僧問如何是佛法的的大意。隆曰。此問最親切。曰覿露堂堂
【現代漢語翻譯】 現代漢語譯本 頭腦一片空白，身心凝固。領悟到：『暫時的靜念，不可執著。』於是更換衣服進入終南山，立下十年期限。聽到火院劈柴的聲音有所領悟，然而自知尚未徹底，更加逼迫自己。感覺活潑潑地，脫灑無所依。作偈說：『崑崙倒跨清風舞，澗底泥牛斗石虎。磕著蒼松眼上眉，蟭螟踏破虛空肚。』回到牛山，用茅草捆紮起來安坐不臥，滌盪剩餘的習氣。於是前往繁昌八峰山廣善寺拜訪月幻（法號），月幻是臨濟宗下第二十三世。問答之間契合機緣，月幻粲然一笑，撫摸著他說：『好好保護自己，報答佛的恩德。』於是將衣法傳授給他。又在山中居住了三十個春秋。之後在伏牛山開創道場。
壬午六年（時間待查）。
臨濟宗第二十四世金陵東山翼善祖師圓寂。
塔建在寺廟旁邊。
臨濟宗第二十五世祖師
法諱智瑄，字寶峰，住在南京高峰寺。
癸未七年（時間待查）。
臨濟宗第二十五世金陵高峰祖師嗣宗統（十六年）。
甲申八年（時間待查）。
憲年純皇帝（年號）。
憲宗乙酉成化元年（1465年）。
丙戌二年（1466年）。
丁亥三年（1467年）。
戊子四年（1468年）。
己丑五年（1469年）。
庚寅六年（1470年）。
禪師弁山下碧巖空谷景隆圓寂。
景隆是姑蘇洞庭黿山陳氏之子。最初在弁山拜見懶雲安（法號），懶雲安為他開示佛法要義。之後在虎邱禮拜石庵（法號）剃度出家。適逢石庵遷往靈隱寺，景隆跟隨七年。因為前往天目山禮拜高峰祖師塔，在那裡休息了一年多，忽然有所領悟，進入懶雲安處請求印證，懶雲安為他感到高興。之後住在碧巖。有僧人問：『什麼是佛法的大意？』景隆說：『這個問題最親切。』僧人說：『請直接開示。』
【English Translation】 English version His head became a blank, his body and mind solidified. He realized: 'Temporary stillness of thought should not be clung to.' He changed his clothes and entered Zhongnan Mountain, setting a ten-year limit. He had some understanding upon hearing the sound of firewood being split in the fire yard, but he knew that he had not yet reached a thorough understanding, so he pushed himself even harder. He felt lively and free, with nothing to rely on. He composed a verse: 'Kunlun falls and rides the clear wind in dance, a mud ox fights a stone tiger at the bottom of the ravine. It bumps into the pine tree's eyebrows, a gnat breaks through the empty belly of space.' He returned to Niu Mountain, bound thatch to sit and not lie down, washing away remaining habits. Then he went to Guangshan Temple on Eight Peaks Mountain in Fanchang to visit Yuehuan (Dharma name). Yuehuan was the twenty-third generation of the Linji school. During their question and answer, they were in tune with each other. Yuehuan smiled and stroked him, saying, 'Protect yourself well and repay the Buddha's kindness.' Then he passed on the robe and Dharma to him. He lived in the mountains for another thirty years. Later, he opened a Dharma center on Funiu Mountain.
In the sixth year of Renwu (year to be determined).
The twenty-fourth generation of the Linji school, Jinling Dongshan Yishan, passed away.
His stupa was built next to the temple.
The twenty-fifth generation of the Linji school
His Dharma name was Zhixuan, his style name was Baofeng, and he lived in Gaofeng Temple in Nanjing.
In the seventh year of Guiwei (year to be determined).
The twenty-fifth generation of the Linji school, Jinling Gaofeng, succeeded Zongtong (sixteenth year).
In the eighth year of Jiashen (year to be determined).
The Chun Emperor of the Xian era (reign title).
The first year of Chenghua (1465) during the reign of Emperor Xianzong of the Yiyou year.
The second year of Bingxu (1466).
The third year of Dinghai (1467).
The fourth year of Wuzi (1468).
The fifth year of Jichou (1469).
The sixth year of Gengyin (1470).
Chan Master Jinglong of Biyan Empty Valley below Bian Mountain passed away.
Jinglong was the son of the Chen family of Yuanshan, Dongting, Gusu. He first met Lanyun An (Dharma name) at Bian Mountain, and Lanyun An expounded the essentials of the Dharma to him. Later, he paid respects to Shian (Dharma name) at Huqiu and had his head shaved. When Shian moved to Lingyin Temple, Jinglong followed him for seven years. Because he went to Tianmu Mountain to pay respects to the stupa of the Gaofeng Ancestor, he rested there for more than a year and suddenly had an understanding. He went to Lanyun An to seek verification, and Lanyun An was happy for him. Later, he lived in Biyan. A monk asked, 'What is the great meaning of the Buddha Dharma?' Jinglong said, 'This question is the most intimate.' The monk said, 'Please reveal it directly.'
時如何。隆曰。途路未為真。曰南人如問雪。我道是楊花。隆曰。喚鐘作甕又爭得。晚年于西湖修吉山。卜地為生壙。築室以居。隆機辯峻逸。儒釋貫通。所著空谷集尚直尚理編。
辛卯七年。
壬辰八年。
癸巳九年。
禪師方山下金陵高座寺古溪覺澄寂。
澄山後蔚蘿張氏子。年十歲為牧牛之童。十四從雲中天暉㫤圓髻。閱藏五載。從默庵學禪。機穎迅徹。道聲鵲起。景泰三年。宗伯胡濙延住南陰香嚴寺。自惟大事未明。不一年而退。登太岡山。參月溪得其奧旨。往西蜀謁方山琦。久之大事了徹。付法后。辭琦南下。天順五年。住高座寺。寺即雨華臺。東晉時西域僧開山。後梁天監年間。云光法主講法華經。天雨寶華。故名其臺。澄住後足不履城市者十載。是年八月初九日端坐而化。澄能文。曰吾將藉此以明佛知見。胡濙序其雨華集曰。將與蒲庵。全室。逃虛。媲美於后。
禪師惠通住寶禪寺。
曹洞第二十七世西京定國祖示寂。
曹洞第二十八世祖
諱文載。字月舟。初住少室。后隱煙霞。著洞上緒餘傳。
甲午十年。
曹洞第二十八世嵩少祖嗣宗統(四十四年)。
祖示眾。引臥龍語云。道個正字。蚤已落偏。蓋本位都無言說。
【現代漢語翻譯】 現代漢語譯本： 問：『當下如何？』隆回答說：『路途並非真實。』問：『南方人如果問雪是什麼樣的？』我回答說：『像楊花一樣。』隆說：『把鐘叫做甕又有什麼用呢？』晚年的時候，他在西湖修建吉山，選擇墓地作為自己的生壙，建造房屋居住。隆的機智辯才敏捷超逸，精通儒學和佛學，所著的《空谷集》崇尚正直和事理。 辛卯七年（1471年）。 壬辰八年（1472年）。 癸巳九年（1473年）。 禪師古溪覺澄寂于方山下的金陵高座寺。 覺澄是山後蔚蘿張氏的兒子，十歲時是牧童。十四歲跟隨雲中天暉㫤（僧人法號）剃髮。閱讀佛經五年，跟隨默庵學習禪宗。他天資聰穎，迅速領悟，名聲鵲起。景泰三年（1452年），宗伯胡濙（官名）邀請他住持南陰香嚴寺。他自認為大事未明，不到一年就離開了，登上太岡山，參訪月溪（僧人法號），得到了其中的奧妙。前往西蜀拜見方山琦（僧人法號），很久之後徹底領悟了大事。方山琦將衣缽傳給他后，他辭別方山琦南下。天順五年（1461年），住持高座寺。高座寺就是雨華臺，東晉時西域僧人開山。後梁天監年間（502-519年），云光法主（僧人法號）講《法華經》，天上降下寶華，因此命名為雨華臺。覺澄住持后，十年沒有踏入城市。這年八月初九日，端坐圓寂。覺澄擅長寫作，他說：『我將藉此來闡明佛的知見。』胡濙為他的《雨華集》作序說：『將與蒲庵（僧人法號）、全室（僧人法號）、逃虛（僧人法號）在後世媲美。』 禪師惠通住持寶禪寺。 曹洞宗第二十七世西京定國祖（僧人法號）圓寂。 曹洞宗第二十八世祖 法號文載，字月舟。起初住持少室山，後來隱居煙霞山。著有《洞上緒餘傳》。 甲午十年（1474年）。 曹洞宗第二十八世嵩少祖嗣宗統(四十四年)（1474年）。 祖師向大眾開示，引用臥龍（諸葛亮）的話說：『說出一個『正』字，早已落入『偏』。』意思是說，根本的本位上是沒有言語可以表達的。
【English Translation】 English version: Asked: 'What about the present moment?' Long replied: 'The path is not the truth.' Asked: 'If southerners ask what snow is like?' I replied: 'Like willow catkins.' Long said: 'What's the use of calling a bell a jar?' In his later years, he built Jishan at West Lake, selected a burial site as his living tomb, and built a house to live in. Long's wit and eloquence were quick and outstanding, and he was proficient in Confucianism and Buddhism. His book 'Empty Valley Collection' advocates uprightness and reason. The 7th year of Xinmao (1471). The 8th year of Renchen (1472). The 9th year of Guisi (1473). Chan Master Guxi Juecheng passed away at Gaosa Temple in Jinling, at the foot of Fang Mountain. Juecheng was the son of the Zhang family of Weilu behind the mountain. At the age of ten, he was a cowherd. At the age of fourteen, he followed Yuntian Huiying (a monk's Dharma name) and shaved his head. He read the Buddhist scriptures for five years and studied Zen with Mo'an. He was intelligent and quickly understood, and his reputation rose rapidly. In the third year of Jingtai (1452), Zongbo Hu Ying (official title) invited him to preside over Xiangyan Temple in Nanyin. He felt that the great matter was not yet clear, and he left in less than a year. He climbed Mount Tai Gang and visited Yuexi (a monk's Dharma name), obtaining its mysteries. He went to Xishu to visit Fangshan Qi (a monk's Dharma name), and after a long time, he thoroughly understood the great matter. After Fangshan Qi passed on the Dharma to him, he bid farewell to Fangshan Qi and went south. In the fifth year of Tianshun (1461), he presided over Gaosa Temple. Gaosa Temple is Yuhua Terrace, which was founded by a monk from the Western Regions during the Eastern Jin Dynasty. During the Tianjian period of the Later Liang Dynasty (502-519), Dharma Master Yunguang (a monk's Dharma name) lectured on the 'Lotus Sutra', and precious flowers fell from the sky, hence the name Yuhua Terrace. After Juecheng took charge, he did not set foot in the city for ten years. On the ninth day of the eighth month of this year, he passed away while sitting in meditation. Juecheng was good at writing, and he said: 'I will use this to clarify the Buddha's knowledge and vision.' Hu Ying wrote a preface to his 'Yuhua Collection', saying: 'He will be comparable to Pu'an (a monk's Dharma name), Quanshi (a monk's Dharma name), and Taoxu (a monk's Dharma name) in later generations.' Chan Master Huitong presided over Baochan Temple. The 27th generation of the Caodong sect, Xijing Dingguo Zu (a monk's Dharma name), passed away. The 28th generation ancestor of the Caodong sect His Dharma name was Wenzai, and his style name was Yuezhou. He initially resided in Shaoshi Mountain and later lived in seclusion in Yanhua Mountain. He wrote 'A Collection of Remnants from the Caodong School'. The 10th year of Jiawu (1474). The 28th generation of the Caodong sect, Songshao Zu Sizongtong (forty-four years) (1474). The Patriarch instructed the assembly, quoting Wolong's (Zhuge Liang's) words, saying: 'To utter the word 'right' is already to fall into 'deviation'.' The meaning is that there are no words to express the fundamental position.
但有言說。即屬偏也。古人道偏正不曾離本地。無生那涉語因緣。又道不落今時句。妙在未聞前。不落今時。須虛一位。不得當頭道著。直須玄行。始解相應。半夜日頭出。日午打三更。皆是無語中有語。道個露地白牛。明妙法身。猶是文彩。須向文彩未生前。妙會始得。
乙未十一年。
丙申十二年。
丁酉十三年。
禪師本瑞來參。
瑞南昌鐘陵江氏子。隨父商穎州。偶厭世相。遂信步至荊門。禮無說能剃染為沙門。令看萬法歸一話。乃遍參耆宿。與全首座者同行。至襄陽道中。偶聞老嫗喚豬聲。全說偈曰。阿孃墻內喚哪哪。途路師僧會也么。拶破這些關棙子。阿孃依舊是婆婆。疑滋甚。一日病中聞僧舉大慧臨滅因緣。頓明全首座偈意。入蜀見楚山雪峰。多所發藥。益臻玄奧。末後至金陵見祖。祖問曰。什麼處來。曰北京。祖曰。莫有別處去么。曰隨方瀟灑。祖曰。曾到四川否。曰曾到。祖曰見法鑒否。曰曾見。祖曰。見楚山否。曰曾見。祖曰。法鑒會下多少眾。曰三十。祖曰。楚山會下多少眾。曰三十。祖曰。且不一般。曰本無差別。豈分彼此。祖曰。四川境界與此間如何。曰江山雖異。風月一同。祖豎拳曰。還有這個么。曰無。祖曰。因甚卻無。曰非某境界。祖曰。如何是你
【現代漢語翻譯】 現代漢語譯本： 但凡有所言說，就已落入了片面。古人說，偏與正從來沒有離開過本地（本性）。無生之理，哪裡需要語言因緣來闡述？又說，不要落在當下的言句中，玄妙之處在於未聞之前。不落在當下，必須空出一位（位置），不能直接點破。必須在玄妙的行動中，才能理解相應。半夜太陽出來，中午打三更，都是在無語之中有語。說個露地白牛（比喻純真無染的佛性），明白妙法身（佛的法性之身），仍然是文字的裝飾。必須在文字裝飾未產生之前，巧妙地領會才能得到真諦。
乙未十一年（1355年）。
丙申十二年（1356年）。
丁酉十三年（1357年）。
禪師本瑞前來參拜。
本瑞是南昌鐘陵江氏的兒子，跟隨父親在穎州做生意。偶然厭倦世俗，於是隨意行走到了荊門，向無說能（禪師名）剃度染髮成為沙門（出家僧人）。無說能讓他參看『萬法歸一』的話頭。於是他遍參各位耆宿（年長的有德之僧），與全首座（僧職名）同行，到達襄陽的路上，偶然聽到老婦人喚豬的聲音。全首座說了偈語：『阿孃墻內喚哪哪，途路師僧會也么？拶破這些關棙子，阿孃依舊是婆婆。』（阿孃在墻內呼喚豬，路上的師父們領會了嗎？打破這些關卡，阿孃依舊是婆婆。）本瑞的疑惑更深了。一天，生病中聽到僧人舉大慧（禪師名）臨終的因緣，頓時明白了全首座偈語的含義。入蜀地拜見楚山雪峰（禪師名），多有啓發。更加精進玄奧。最後到金陵拜見祖（禪師名），祖問：『從哪裡來？』答：『北京。』祖說：『沒有去別的地方嗎？』答：『隨處瀟灑自在。』祖說：『曾經到四川嗎？』答：『曾經到過。』祖說：『見過法鑒（禪師名）嗎？』答：『見過。』祖說：『見過楚山（禪師名）嗎？』答：『見過。』祖說：『法鑒門下有多少僧眾？』答：『三十。』祖說：『楚山門下有多少僧眾？』答：『三十。』祖說：『總歸是不一樣。』答：『本來沒有差別，哪裡分彼此。』祖說：『四川的境界與這裡如何？』答：『江山雖然不同，風月卻是一樣。』祖豎起拳頭說：『還有這個嗎？』答：『沒有。』祖說：『為什麼卻沒有？』答：『不是我的境界。』祖說：『什麼是你的境界？』
【English Translation】 English version: Any verbal expression is already biased. The ancients said that bias and correctness have never departed from the original ground (original nature). How can the principle of non-birth involve linguistic causes and conditions? It is also said, 'Do not fall into the present-time phrase; the wonder lies before hearing.' Not falling into the present time requires vacating a position; one must not directly point it out. One must understand the correspondence through mysterious practice. 'The sun rises at midnight; at noon, the third watch is struck.' These are all words within wordlessness. To speak of a 'naked white ox' (a metaphor for pure, untainted Buddha-nature) and to understand the wonderful Dharma-body (the Dharma-nature body of the Buddha) is still literary embellishment. One must subtly comprehend before the literary embellishment arises to attain the truth.
The eleventh year of Yiwei (1355).
The twelfth year of Bingshen (1356).
The thirteenth year of Dingyou (1357).
Zen Master Benrui came to pay respects.
Benrui was the son of the Jiang family of Zhongling, Nanchang. He followed his father in business in Yingzhou. Accidentally becoming weary of the world, he wandered to Jingmen and had his head shaved by Wushuo Neng (Zen master's name) to become a Shramana (ordained monk). Wushuo Neng instructed him to contemplate the topic of 'the myriad dharmas returning to one.' Thereupon, he widely consulted elder monks and traveled with Chief Seat Quan (monk title). On the road to Xiangyang, he accidentally heard an old woman calling a pig. Chief Seat Quan spoke a verse: 'Mother calls 'Na Na' inside the wall; do the monks on the road understand? Break through these barriers, and Mother is still Mother.' Benrui's doubts deepened. One day, while sick, he heard a monk mention the circumstances of Great Master Dahui's (Zen master's name) passing and suddenly understood the meaning of Chief Seat Quan's verse. He entered Shu and met Chushan Xuefeng (Zen master's name), receiving much inspiration. He further advanced in the mysterious and profound. Finally, he went to Jinling to see Ancestor (Zen master's name). Ancestor asked, 'Where do you come from?' He replied, 'Beijing.' Ancestor said, 'Have you not gone anywhere else?' He replied, 'I wander freely wherever I go.' Ancestor said, 'Have you been to Sichuan?' He replied, 'I have been there.' Ancestor said, 'Have you seen Dharma Mirror (Zen master's name)?' He replied, 'I have seen him.' Ancestor said, 'Have you seen Chushan (Zen master's name)?' He replied, 'I have seen him.' Ancestor said, 'How many monks are under Dharma Mirror?' He replied, 'Thirty.' Ancestor said, 'How many monks are under Chushan?' He replied, 'Thirty.' Ancestor said, 'They are not the same after all.' He replied, 'Originally there is no difference; why distinguish between this and that?' Ancestor said, 'How is the realm of Sichuan compared to here?' He replied, 'Although the landscapes are different, the wind and moon are the same.' Ancestor raised his fist and said, 'Is there this?' He replied, 'No.' Ancestor said, 'Why is there not?' He replied, 'It is not my realm.' Ancestor said, 'What is your realm?'
境界。曰諸佛不能識。誰敢強安名。祖曰。汝豈不是著空。曰終不向鬼窟里作活計。祖曰。西天九十六種。汝當第一。瑞拂袖而出。遂留止一冬。機語甚契。
戊戌十四年。
祖付本瑞正法。
祖以袈裟拂子付本瑞。偈曰。濟山棒喝如輕觸。殺活從茲手眼親。聖解凡情俱坐斷。曇華猶放一枝新。
臨濟第二十五世南京高峰祖示寂。
臨濟第二十六世祖
諱本瑞。字天奇。別號煢絕。嗣金陵高峰祖。
己亥十五年。
臨濟第二十六世金陵祖嗣宗統(三十年)。
祖示眾曰。汝等除去心中謟曲。截斷人我貪嗔。直教一念不生。萬緣頓息。然後向此乾乾淨淨處。提個話頭。字字明白。唸唸相續。看他是個甚麼道理。務要討個分曉。日久歲深。不煉昏沉。昏沉自退。不除散亂。散亂自絕。純一無雜。心念不生。忽然會得如夢而醒。覆看從前。俱是虛幻。當體本來見成。萬象森羅。全機獨露。天上人間。悉無別法。蕩蕩然無拘無束。坦坦地自由自在。于這大明國里。也不枉為人。向此法門。也不枉為僧。卻來隨緣度日。豈不暢哉。
禪師東明支下天目活埋庵月江覺凈寂。
凈姑蘇雙楊沈氏子。嗣東明旵祖。匿影天目活埋庵。日惟一饘。歲惟一衲。咸酢不沾
【現代漢語翻譯】 現代漢語譯本 境界。瑞禪師問道：『諸佛都不能識別，誰敢勉強給它安立名稱？』高峰祖師說：『你難道不是執著于空嗎？』瑞禪師說：『我終究不會在鬼窟里討生活。』高峰祖師說：『西天九十六種外道，你當屬第一。』瑞禪師拂袖而去，隨後留下來過了一個冬天，兩人機鋒言語非常投契。
戊戌十四年（1658年）。
高峰祖師將正法傳付給本瑞禪師。
高峰祖師將袈裟和拂子交付給本瑞禪師，並作偈語說：『濟山（高峰祖師）的棒喝如同輕輕觸碰，殺活的權柄從此掌握在你的手中。聖人的理解和凡夫的情感都徹底斷絕，曇花依然綻放出一枝新芽。』
臨濟宗第二十五世南京高峰祖師圓寂。
臨濟宗第二十六世祖師
法諱本瑞，字天奇，別號煢絕，是金陵高峰祖師的嗣法弟子。
己亥十五年（1659年）。
臨濟宗第二十六世金陵祖師嗣宗統（三十年）。
高峰祖師向大眾開示說：『你們要除去心中的諂媚和虛偽，截斷人我之間的分別和貪嗔之心，直接做到一念不生，萬緣都停止。然後在這乾乾淨淨的地方，提起一個話頭，字字明白，唸唸相續，看看它是個什麼道理，務必要討個明白。日子久了，年歲深了，不用刻意去除昏沉，昏沉自然退去；不用刻意去除散亂，散亂自然斷絕。純粹專一沒有雜念，心念不生，忽然領會得如同從夢中醒來，回頭看從前，一切都是虛幻。當下本來就具足，萬象森羅，全體機用獨自顯露。天上人間，沒有任何其他方法。坦蕩蕩地沒有拘束，坦坦蕩蕩地自由自在。在這大明國里，也不枉做人一回，對於這個法門，也不枉做一回僧人。然後隨緣度日，豈不暢快！』
禪師東明支下天目活埋庵月江覺凈圓寂。
覺凈禪師是姑蘇雙楊沈氏的女兒，是東明旵祖師的嗣法弟子。隱居在天目山的活埋庵，每天只吃一碗粥，每年只穿一件衲衣，鹹的和酸的都不沾。
【English Translation】 English version The realm. Ruichanshi asked: 'The Buddhas cannot recognize it, who dares to forcibly give it a name?' Gaofeng Zushi said: 'Are you not attached to emptiness?' Ruichanshi said: 'I will never make a living in a ghost cave.' Gaofeng Zushi said: 'Of the ninety-six kinds of heretics in the Western Heaven, you are the first.' Ruichanshi flicked his sleeves and left, and then stayed for a winter, and the two were very congenial in their machine front language.
The fourteenth year of Wuxu (1658).
Zushi Gaofeng passed the Dharma to Benrui Chanshi.
Zushi Gaofeng handed the kasaya and whisk to Benrui Chanshi, and wrote a verse saying: 'Jishan's (Gaofeng Zushi's) stick and drink are like a light touch, and the power of killing and living is in your hands from now on. The understanding of saints and the feelings of ordinary people are completely cut off, and the曇花(udumbara flower) still blooms a new branch.'
The twenty-fifth generation Nanjing Gaofeng Zushi of the Linji sect passed away.
The twenty-sixth generation Zushi of the Linji sect
His Dharma name was Benrui, his style name was Tianqi, and his other name was Qiongjue. He was a disciple of Jinling Gaofeng Zushi.
The fifteenth year of Jihai (1659).
The twenty-sixth generation Jinling Zushi of the Linji sect succeeded Zongtong (thirty years).
Gaofeng Zushi gave instructions to the public, saying: 'You must remove the flattery and hypocrisy in your hearts, cut off the distinctions between people and self, and the hearts of greed and anger, and directly achieve one thought not arising, and all conditions ceasing. Then, in this clean place, bring up a topic, word by word clearly, thought after thought continuously, and see what kind of reasoning it is, and be sure to find out. As the days go by and the years deepen, there is no need to deliberately remove drowsiness, and drowsiness will naturally recede; there is no need to deliberately remove distractions, and distractions will naturally disappear. Pure and without impurities, thoughts do not arise, and suddenly you realize it as if waking up from a dream, and looking back at the past, everything is illusory. The present is inherently complete, and all phenomena are fully revealed. There is no other method in heaven and earth. Broadly and without restraint, frankly and freely. In this great Ming Dynasty, it is not in vain to be a human being, and for this Dharma gate, it is not in vain to be a monk. Then, living each day according to conditions, wouldn't it be pleasant!'
Chan Master Yuejiang Juejing of Tianmu活埋庵(Living Burial Hermitage) under the Dongming branch passed away.
Juejing Chanshi was the daughter of the Shen family of Shuangyang, Gusu. She was a disciple of Dongming 旵(Chan) Zushi. She lived in seclusion in the 活埋庵(Living Burial Hermitage) of Tianmu Mountain, eating only one bowl of porridge a day and wearing only one 衲(patched robe) a year, and not touching anything salty or sour.
。枕簟不御者六年。愛苕溪清幽。遂駐錫水心院。歷二十稔。道行精峻。世莫得而遠近之。唯以法施。未嘗少倦。正月十九日寂。四眾皇皇。如失慈父。
庚子十六年。
辛丑十七年。
壬寅十八年。
癸卯十九年。
甲辰二十年。
乙巳二十一年。
丙午二十二年。
丁未二十三年。
孝宗敬皇帝。
孝宗戊申宏治元年。
己酉二年。
禪師如𢀷集禪宗正脈。
巹嘉禾人。嗣空谷隆。輯佛祖機語曰禪宗正脈。
庚戌三年。
辛亥四年。
壬子五年。
癸丑六年。
甲寅七年。
乙卯八年(十二月天鼓鳴)。
丙辰九年。
丁巳十年(五月各省天鳴地震)。
戊午十一年。
己未十二年。
庚申十三年。
辛酉十四年。
禪師天界下樵陽君峰大闡惠通寂。
通政和邵氏子。年二十造甌寧斗峰。禮寶積玉溪得度。出關參天界中。久之付袈裟拂子。常侍黃高扣法有省。八月延至寶禪寺。復捐貲建寺。奏上賜額曰正法禪寺。延通主法。戊戌冬。南還故山。住邵武君峰。是年寂。
壬戌十五年。
癸亥十六年。
甲子十七年。
【現代漢語翻譯】 現代漢語譯本： 他六年不使用床鋪和竹蓆。喜愛苕溪的清幽，於是駐留在水心院。經歷了二十年，他的道行精進高峻，世人無法測度他的深淺。他只是以佛法教化眾生，從未有過絲毫懈怠。正月十九日圓寂，四眾弟子惶恐不安，如同失去了慈父。
庚子十六年（1500年）。
辛丑十七年（1501年）。
壬寅十八年（1502年）。
癸卯十九年（1503年）。
甲辰二十年（1504年）。
乙巳二十一年（1505年）。
丙午二十二年（1506年）。
丁未二十三年（1507年）。
孝宗敬皇帝。
孝宗戊申宏治元年（1488年）。
己酉二年（1489年）。
禪師如𢀷（姓名）輯集禪宗正脈。
巹（姓名）是嘉禾人，師承空谷隆（法號）。輯錄佛祖的機鋒語錄，名為《禪宗正脈》。
庚戌三年（1490年）。
辛亥四年（1491年）。
壬子五年（1492年）。
癸丑六年（1493年）。
甲寅七年（1494年）。
乙卯八年（1495年）（十二月天鼓鳴響）。
丙辰九年（1496年）。
丁巳十年（1497年）（五月各省出現天鳴地震）。
戊午十一年（1498年）。
己未十二年（1499年）。
庚申十三年（1500年）。
辛酉十四年（1501年）。
禪師天界下樵陽君峰大闡惠通寂（法號）。
通（法號）是政和邵氏的兒子。二十歲時前往甌寧斗峰，拜寶積玉溪（法號）剃度出家。出關后參拜天界中（法號）。很久之後，天界中將袈裟和拂子傳給他。常侍黃高（官名，人名）向他請教佛法，有所領悟。八月，被迎請到寶禪寺。又捐資修建寺廟，上奏朝廷賜額，名為正法禪寺。迎請惠通（法號）主持佛法。戊戌年冬天，返回故鄉山中，住在邵武君峰。當年圓寂。
壬戌十五年（1502年）。
癸亥十六年（1503年）。
甲子十七年（1504年）。
【English Translation】 English version: For six years, he did not use bedding or bamboo mats. He loved the serenity of Tiaoxi (name of a stream), so he resided at Shuixin Monastery. After twenty years, his practice was profound and lofty, beyond the comprehension of ordinary people. He only taught sentient beings with the Dharma, never tiring in the slightest. He passed away on the nineteenth day of the first month, leaving the fourfold assembly distraught, as if they had lost a compassionate father.
Gengzi, the sixteenth year (1500).
Xinchou, the seventeenth year (1501).
Renyin, the eighteenth year (1502).
Guimao, the nineteenth year (1503).
Jiachen, the twentieth year (1504).
Yisi, the twenty-first year (1505).
Bingwu, the twenty-second year (1506).
Dingwei, the twenty-third year (1507).
Emperor Jing of Xiaozong.
Xiaozong, Wushen, the first year of Hongzhi (1488).
Jiyou, the second year (1489).
Chan Master Ru Ji (name) compiled 'The Authentic Lineage of Chan Buddhism'.
Jin (name) was a native of Jiahe, a successor of Konggu Long (Dharma name). He compiled the recorded sayings of Buddhas and Patriarchs, titled 'The Authentic Lineage of Chan Buddhism'.
Gengxu, the third year (1490).
Xinhai, the fourth year (1491).
Renzi, the fifth year (1492).
Guichou, the sixth year (1493).
Jiayin, the seventh year (1494).
Yimao, the eighth year (1495) (In the twelfth month, the heavenly drum sounded).
Bingchen, the ninth year (1496).
Dingsi, the tenth year (1497) (In the fifth month, heavenly sounds and earthquakes occurred in various provinces).
Wuwu, the eleventh year (1498).
Jiwei, the twelfth year (1499).
Gengshen, the thirteenth year (1500).
Xinyou, the fourteenth year (1501).
Chan Master Tianjie Xia Qiaoyang Junfeng Da Chan Huitong Ji (Dharma name).
Tong (Dharma name) was the son of the Shao family of Zhenghe. At the age of twenty, he went to Doufeng in Ouning and was ordained by Baoji Yuxi (Dharma name). After leaving the mountain, he visited Tianjie Zhong (Dharma name). After a long time, Tianjie Zhong passed on the robe and whisk to him. Changshi Huang Gao (official title, name) consulted him on the Dharma and gained insight. In the eighth month, he was invited to Baochan Monastery. He also donated funds to build the temple, and the court granted the name Zhengfa Chan Monastery. Huitong (Dharma name) was invited to preside over the Dharma. In the winter of Wuxu, he returned to his native mountains and resided at Junfeng in Shaowu. He passed away that year.
Renxu, the fifteenth year (1502).
Guihai, the sixteenth year (1503).
Jiazi, the seventeenth year (1504).
乙丑十八年。
武宗毅皇帝。
武宗丙寅正德元年。
祖付明聰正法。
聰邵武光澤縣人。姓奚。母吳氏。將誕前一夕。有病僧告宿。吳辭之。夜半遂生聰。而病僧是夜道亡。里人咸謂此僧再來。十七從隱庵得度。二十受具。精毗尼。兼修止觀。深究唯識等論。一日遊百丈山。逢一老宿問聰曰。大通智勝佛。十劫坐道場。佛法不見前。不得成佛道。此理如何。聰依文對。老宿詬罵而去。聰疑情頓發。一日聞馬嘶豁然大悟。乃曰。如斯之事。如來明見。無有錯謬。往謁金陵祖。久之付正法印。
丁卯二年。
少室祖奉詔說法伊鄭諸王往來問道。
戊辰三年。
臨濟第二十六世金陵祖示寂。
祖得法弟子三百四十有奇。未及百年。湮沒殆盡。獨無聞聰祖傳持正脈至今。
云外香曰。天奇老人。徹底為人。老婆心切。當時法運。庶幾稍振。自茲以降。景逼桑榆。雖有魯陽之戈。烏能挽其萬一者哉。
臨濟第二十七世祖
諱明聰。字無聞。別號絕學。嗣金陵瑞祖。住隨州關子嶺龍泉寺。
己巳四年。
臨濟第二十七世隨州龍泉祖嗣宗統(三十五年)。
庚午五年。
辛未六年。
壬申七年。
禪師
【現代漢語翻譯】 現代漢語譯本 乙丑十八年（1505年）。 武宗毅皇帝。 武宗丙寅正德元年（1506年）。 祖師傳付明聰正法。 聰禪師是邵武光澤縣人，姓奚。他的母親吳氏，在將要生產的前一天晚上，有一位生病的僧人請求借宿，吳氏拒絕了他。半夜就生下了聰禪師，而那位生病的僧人當晚就去世了。鄉里人都說這位僧人是轉世再來。聰禪師十七歲時跟隨隱庵出家，二十歲受具足戒，精通毗尼（戒律），兼修止觀（禪定和智慧），深入研究唯識等論。一天，他遊歷百丈山，遇到一位老宿問聰禪師說：『大通智勝佛（過去佛名），十劫（極長的時間單位）坐在道場，佛法不見前，不得成佛道，這個道理是什麼？』聰禪師按照字面意思回答。老宿責罵他而去。聰禪師疑情頓發。一天，聽到馬嘶叫聲，豁然大悟，於是說：『這樣的事情，如來（佛的稱號）明明白白地看見，沒有絲毫錯謬。』之後前往拜見金陵祖師，很久之後，金陵祖師傳付給他正法印。 丁卯二年（1507年）。 少室祖師奉詔說法，伊王和鄭王等前來問道。 戊辰三年（1508年）。 臨濟宗第二十六世金陵祖師圓寂。 祖師得法弟子三百四十多人，不到一百年，幾乎全部湮沒無聞，只有無聞聰祖師傳持正脈至今。 云外香說：天奇老人，徹底為人，老婆心切。當時的法運，或許能夠稍微振興。從這之後，景象逼近桑榆（比喻晚年），即使有魯陽的戈（比喻回天之力），又怎麼能夠挽回萬一呢？ 臨濟宗第二十七世祖師 諱明聰，字無聞，別號絕學，繼承金陵瑞祖的法脈，住在隨州關子嶺龍泉寺。 己巳四年（1509年）。 臨濟宗第二十七世隨州龍泉祖師嗣宗統(三十五年)（1546年）。 庚午五年（1510年）。 辛未六年（1511年）。 壬申七年（1512年）。 禪師
【English Translation】 English version Yi Chou year 18 (1505). Emperor Wuzong Yi. Wuzong Bingyin, the first year of Zhengde (1506). The Patriarch transmitted the Correct Dharma to Mingcong. Master Cong was from Guangze County, Shaowu, with the surname Xi. His mother, Wu, was about to give birth when a sick monk asked for lodging the night before. Wu refused him. At midnight, she gave birth to Master Cong, and the sick monk passed away that night. The villagers all said that this monk had returned. At the age of seventeen, Master Cong became a monk under Yin'an. At twenty, he received the full precepts, mastering the Vinaya (rules of discipline), practicing both Samatha-vipassana (tranquility and insight), and deeply studying the Vijnanavada (Consciousness-only) and other treatises. One day, he traveled to Mount Baizhang and met an old monk who asked Cong, 'Mahabhijna Jnanabhibhu Buddha (name of a past Buddha), sat in the Bodhimanda for ten kalpas (extremely long units of time), but the Buddha-dharma was not seen before him, and he could not attain Buddhahood. What is the principle behind this?' Cong answered according to the literal meaning. The old monk scolded him and left. Cong's doubt arose. One day, upon hearing the neighing of a horse, he suddenly awakened and said, 'Such a thing is clearly seen by the Tathagata (title of a Buddha), without any mistake.' Afterwards, he went to pay respects to Patriarch Jinling, and after a long time, Patriarch Jinling transmitted the seal of the Correct Dharma to him. Ding Mao year 2 (1507). Patriarch Shaoshi was ordered to preach the Dharma, and the Princes of Yi and Zheng came to inquire. Wu Chen year 3 (1508). The twenty-sixth generation Patriarch of the Linji school, Jinling, passed away. The Patriarch had more than three hundred and forty Dharma heirs, but in less than a hundred years, almost all of them were forgotten. Only Master Wuwen Cong has transmitted the Correct Lineage to this day. Yunwaixiang said: 'Old Man Tianqi, thoroughly for the sake of others, with the utmost kindness. The Dharma fortune at that time might have been slightly revived. From then on, the scene approached twilight (a metaphor for old age), even with the spear of Lu Yang (a metaphor for the power to turn back time), how could one recover even a fraction of it?' The twenty-seventh generation Patriarch of the Linji School Whose taboo name was Mingcong, style name Wuwen, and alias Juexue, inherited the Dharma lineage of Ruizu of Jinling, and resided at Longquan Temple in Guanziling, Suizhou. Ji Si year 4 (1509). The twenty-seventh generation Patriarch of the Linji School, Longquan of Suizhou, succeeded to the Zongtong (thirty-fifth year) (1546). Geng Wu year 5 (1510). Xin Wei year 6 (1511). Ren Shen year 7 (1512). Zen Master
古音凈琴住瑞巖。
琴閩之建溪興賢蔡氏子。晚號玉芝老人。幼敏逸。每日嘆云。世間所求皆是苦。不如蚤覓出身途。年二十五出家。歷參樵陽大闡。將樂性空。泉南靜晃。虎林印宗。皆當世宏道之士也。最後往巫山叩壽堂松。遂蒙印可。回閩隱雙峰三十年。四方懷道之士踵至。是年應瑞巖請。後於斗峰重創大剎。宏化一方。所著有醍醐集三卷。
德寶生於金臺吳氏(是為笑巖祖)。
癸酉八年。
甲戌九年。
乙亥十年。
曹洞第二十八世嵩少祖示寂。
俍享挺曰。當宏正嘉隆時。九鼎單絲。祖道不絕如線。緒餘一冊。(嵩少祖著有洞上緒餘山堂淳載列人天眼目)播在叢林。沿襲舊聞。未為無補。然烏焉成馬。已經三寫之訛。曾參殺人。徒聞市上之口。今日拈來。好與他禪板蒲團。一齊焚卻。
曹洞第二十九世祖
諱宗書。號小山。初住少林。遷宗鏡。
丙子十一年。
曹洞第二十九世宗鏡祖嗣宗統(三十年)。
丁丑十二年。
戊寅十三年。
己卯十四年。
庚辰十五年。
辛巳十六年。
世宗肅皇帝。
世宗壬午嘉靖元年。
敕開萬壽戒壇詔選宗師為十座首 發明(如來滅后。戒乃大
師。自唐麟德年間。詔律師道宣開戒於終南山後。歷代聖君。每見舉揚。以宏遺範。今世宗登極之初。即有敕開戒壇。選師傳授之詔。可謂不負靈山付囑者矣。故特書)。
詔開戒壇。選宗師為十座首。宗林等應詔。演說毗尼。多所利益。上時奉玄。林上書規勸。請宏護大法。上不以為忤。林字大章。餘姚宋氏子。棲隱於杭之安隱凈慈間。薄游都下。屏跡香山。乃膺詔選。
癸未二年。
笑巖寶出家。
寶年十二。偶至禪林。聽演華嚴大疏。至十地品。世尊作轉輪王。佈施國城妻子身命等。廓然如釋桎梏。嘆曰。千古猶今。同一夢幻。於是決志披緇。禮本境廣慧寺大寂能為師。名德寶。號笑巖。
禪師果斌住南京天界。
斌字半峰。與顧華玉談禪和詩。題王十岳山寮避暑詩云。小隱空山絕四鄰。野云孤鶴自相親。誰知一徑深如許。猶有敲門看竹人。
甲申三年(正月五星聚于營室南畿諸郡大饑)。
乙酉四年。
丙戌五年。
禪師無相圓應中丞毛埕請住天池華山禪寺重修大殿。
華山寺為晉時古剎。峰前天池。一泓湛碧。高僧注經於此。池中三見青蓮。有缽盂翠屏諸勝。中峰本祖建石殿。安置藏經。歲久荒圮。埕字貞甫。讀書殿側。見石柱流光
【現代漢語翻譯】 現代漢語譯本： 律師（指精通戒律的僧侶）。自從唐朝麟德年間（664-665年），朝廷詔令律師道宣在終南山開壇傳戒后，歷代聖明的君主，都非常重視並弘揚這一遺留下來的典範。當今世宗皇帝登基之初，就下令開設戒壇，選拔宗師傳授戒律，真可謂沒有辜負靈山（指佛陀說法之地）的囑託。因此特別記載下來。 奉旨開設戒壇，選拔宗師作為十大首座。宗林等人應詔，演說毗尼（Vinaya，戒律），使很多人受益。皇上當時崇奉玄學，宗林上書規勸，請求弘揚護持大法。皇上並沒有因此而怪罪他。宗林，字大章，是餘姚宋氏的子弟，隱居在杭州的安隱寺和凈慈寺之間，曾到京都遊歷，後來隱居在香山。這次應詔被選拔。 癸未二年（具體年份需要根據上下文確定，此處假設為某朝代的癸未年）。 笑巖寶出家。 寶十二歲時，偶然來到禪林，聽講《華嚴經》的大疏，聽到十地品時，講到世尊示現為轉輪王，佈施國城妻子身命等。他頓時感到如同解脫了桎梏，嘆息道：『千古以來直到現在，都像一場夢幻。』於是下定決心出家，拜本境廣慧寺的大寂能為師，法名德寶，號笑巖。 禪師果斌住在南京天界寺。 斌，字半峰，與顧華玉談禪論道，吟詩作賦。他題寫在王十岳山寮避暑的詩是這樣寫的：『小隱空山絕四鄰，野云孤鶴自相親。誰知一徑深如許，猶有敲門看竹人。』 甲申三年（具體年份需要根據上下文確定，此處假設為某朝代的甲申年）（正月五星聚于營室，南畿各郡發生大饑荒）。 乙酉四年（具體年份需要根據上下文確定，此處假設為某朝代的乙酉年）。 丙戌五年（具體年份需要根據上下文確定，此處假設為某朝代的丙戌年）。 禪師無相圓應被中丞毛埕邀請住持天池華山禪寺，並重修大殿。 華山寺是晉朝時的古剎。峰前的天池，一泓池水清澈碧綠。有高僧在這裡註解佛經。池中曾三次出現青蓮。有缽盂峰、翠屏峰等勝景。中峰本祖曾建造石殿，安置藏經，年久失修，已經荒廢。毛埕，字貞甫，在石殿旁邊讀書，看到石柱閃耀著光芒。
【English Translation】 English version: Master (referring to a monk proficient in Vinaya, the code of monastic discipline). Since the Tang Dynasty, during the Linde era (664-665 AD), when the court ordered Vinaya Master Daoxuan to establish an ordination platform at Mount Zhongnan, successive enlightened rulers have highly valued and promoted this legacy. Now, at the beginning of Emperor Shizong's reign, he immediately issued an edict to open an ordination platform and select masters to transmit the precepts, truly living up to the entrustment of Ling Mountain (referring to the place where the Buddha preached). Therefore, this is specially recorded. An imperial edict was issued to open an ordination platform, and eminent masters were selected as the ten chief seats. Zonglin and others responded to the edict, expounding the Vinaya (rules of discipline), benefiting many. The Emperor at that time revered metaphysics, and Zonglin submitted a memorial advising him to promote and protect the Great Dharma. The Emperor did not blame him for this. Zonglin, styled Dazhang, was a descendant of the Song family of Yuyao, who lived in seclusion between Anyin Temple and Jingci Temple in Hangzhou. He once traveled to the capital and later lived in seclusion at Fragrant Hills. This time, he was selected in response to the imperial edict. Guiwei, Year Two (The specific year needs to be determined based on the context; here, it is assumed to be a Guiwei year of a certain dynasty). Xiaoyan Bao became a monk. When Bao was twelve years old, he happened to visit a Chan (Zen) monastery and listened to a detailed commentary on the Avatamsaka Sutra (Flower Garland Sutra). When he heard the chapter on the Ten Grounds (Stages of a Bodhisattva's Path), which described how the World-Honored One manifested as a Chakravartin (Wheel-Turning King) and gave away his kingdom, cities, wife, children, and even his own life, he suddenly felt as if he had been freed from shackles. He exclaimed, 'From ancient times until now, it's all like a dream.' Thereupon, he resolved to become a monk, taking Daji Neng of Guanghui Temple in his hometown as his teacher, with the Dharma name Debao and the sobriquet Xiaoyan. Chan Master Guobin resided at Tianjie Temple in Nanjing. Bin, styled Banfeng, discussed Chan (Zen) and composed poetry with Gu Huayu. The poem he wrote on escaping the summer heat at Wang Shiyue's mountain hermitage reads: 'Secluded in an empty mountain, cut off from all neighbors, wild clouds and solitary cranes are my only companions. Who knows that the path is so deep? Yet there are still those who knock on the door to see the bamboo.' Jiashen, Year Three (The specific year needs to be determined based on the context; here, it is assumed to be a Jiashen year of a certain dynasty) (In the first month, five planets converged in the Ying Shi constellation, and severe famine occurred in various counties of Southern Zhili). Yiyou, Year Four (The specific year needs to be determined based on the context; here, it is assumed to be an Yiyou year of a certain dynasty). Bingxu, Year Five (The specific year needs to be determined based on the context; here, it is assumed to be a Bingxu year of a certain dynasty). Chan Master Wuxiang Yuanying was invited by Vice Minister Mao Cheng to reside at Tianchi Huashan Chan Temple and rebuild the main hall. Huashan Temple is an ancient temple from the Jin Dynasty. The Tianchi (Heavenly Pool) in front of the peak is a pool of clear, green water. Eminent monks have annotated Buddhist scriptures here. A blue lotus has appeared in the pool three times. There are scenic spots such as the Bowl Peak and the Emerald Screen Peak. Patriarch Zhongfeng Benzu built a stone hall to house the sutras, but it has fallen into disrepair over the years. Mao Cheng, styled Zhenfu, studied beside the stone hall and saw light flowing from the stone pillars.
之瑞。遂發心重修。延無相圓主席說法。有手記及詩文述其事。
丁亥六年(五月京師雨錢)。
戊子七年。
己丑八年。
庚寅九年。
禪師如遷圓佐謁宗鏡祖于立雪庭。
遷鳳翔岐山李氏子。首參悅庵喜。指示向上一路。尋入青峰山。弔影單棲。有所開悟。同天然佐來少室謁書祖。入室陶镕機契。俱蒙印可。
辛卯十年。
禪師如進通玄同謁宗鏡祖。
進字隱庵。廣平永年陳氏子。玄字古風。鄴下王氏子。同謁書祖于少室。一見期以龍象。久之俱付衣法。
壬辰十一年。
禪師德寶至龍泉參祖。
寶遍參名宿。一日渡溪失足墮水。衣履俱濕。更衣呂家店。默坐。忽聞婦人責子有省。遂造關嶺謁龍泉祖。呈所得。明旦入室。祖曰。上座昨日許多絡索。向甚處去也。寶擬對。祖笑曰。鷂子過新羅。寶復問曰。十聖三賢。已全聖智。為甚不明斯旨。祖曰。如何是斯旨。下語皆不契。因臨泉洗菜。忽一莖菜墮水。逐水圓轉。捉之弗得。遂豁然喜躍。來歸。祖舉玄沙未徹語勘之。寶曰賊入空房。祖曰。不得草草。寶便喝。拂袖而出。旋辭祖入楚。
癸巳十二年。
禪師常忠謁書祖于嵩山。
忠字蘊空。生緣建昌。為儒時。嘗
【現代漢語翻譯】 現代漢語譯本： 是吉祥的徵兆，於是發心重新修繕。請無相圓擔任主席說法。有手記和詩文記載這件事。
丁亥六年（1227年），京城下錢雨。
戊子七年（1228年）。
己丑八年（1229年）。
庚寅九年（1230年）。
禪師如遷圓佐拜見宗鏡祖于立雪庭。
如遷是鳳翔岐山李氏之子，最初參拜悅庵喜，悅庵喜指示他向上之路。之後進入青峰山，獨自居住，有所開悟。與天然佐一同來到少室山拜見書祖，入室后，機緣相合，都得到書祖的印可。
辛卯十年（1231年）。
禪師如進通玄一同拜見宗鏡祖。
如進，字隱庵，是廣平永年陳氏之子。通玄，字古風，是鄴下王氏之子。一同在少室山拜見書祖，書祖一見就以龍象之才期許他們，不久之後，都將衣法傳授給他們。
壬辰十一年（1232年）。
禪師德寶到龍泉參拜祖師。
德寶遍參各位名宿。一天，渡溪時不小心失足落水，衣服鞋子都濕了。在呂家店換衣服，默默地坐著，忽然聽到婦人責罵孩子，有所領悟。於是前往關嶺拜見龍泉祖師，呈上自己的領悟。第二天入室，祖師說：『上座昨天這麼多糾纏，都到哪裡去了？』德寶想要回答，祖師笑著說：『鷂子過新羅。』德寶又問：『十聖三賢，已經完全具備聖人的智慧，為什麼不明白這個旨意？』祖師說：『什麼是這個旨意？』德寶的回答都不契合。一次在泉邊洗菜，忽然一根菜掉入水中，隨著水流旋轉，想要抓住卻抓不到，於是豁然開朗，歡喜地回來。祖師舉玄沙未徹的話來勘驗他，德寶說：『賊入空房。』祖師說：『不得草率。』德寶便大喝一聲，拂袖而去。之後辭別祖師前往楚地。
癸巳十二年（1233年）。
禪師常忠在嵩山拜見書祖。
常忠，字蘊空，生於建昌，做儒生時，曾經
【English Translation】 English version: It was an auspicious omen, so he resolved to rebuild it. He invited Wuxiang Yuan to preside over the Dharma talk. There are handwritten notes and poems describing the event.
In the sixth year of Dinghai (1227), it rained money in the capital.
In the seventh year of Wuzi (1228).
In the eighth year of Jichou (1229).
In the ninth year of Gengyin (1230).
Chan Master Ruqian Yuanzuo visited Zongjing Zu at the Lixue Courtyard.
Ruqian was the son of the Li family of Qishan, Fengxiang. He first visited Yue'an Xi, who pointed out the upward path to him. Later, he entered Qingfeng Mountain, living alone and gaining some enlightenment. Together with Tianran Zuo, he came to Shaoshi Mountain to visit Patriarch Shu. After entering the room, their opportunities aligned, and they were both approved by Patriarch Shu.
In the tenth year of Xinmao (1231).
Chan Master Rujin Tongxuan together visited Zongjing Zu.
Rujin, styled Yin'an, was the son of the Chen family of Yongnian, Guangping. Tongxuan, styled Gufeng, was the son of the Wang family of Yexia. Together they visited Patriarch Shu at Shaoshi Mountain. Upon seeing them, Patriarch Shu expected them to become 'dragon elephants'. Soon after, he passed on the robe and Dharma to both of them.
In the eleventh year of Renchen (1232).
Chan Master Debao arrived at Longquan to pay respects to the Patriarch.
Debao visited many famous monks. One day, while crossing a stream, he accidentally fell into the water, and his clothes and shoes were soaked. He changed clothes at the Lu family's shop and sat silently. Suddenly, he heard a woman scolding her child and had an awakening. So he went to Guanling to visit Patriarch Longquan and presented his understanding. The next day, he entered the room. The Patriarch said, 'Superior One, where did all your entanglements go yesterday?' Debao was about to answer, but the Patriarch smiled and said, 'A hawk flies over Silla.' Debao then asked, 'The Ten Sages and Three Worthies have already fully possessed the wisdom of the sages. Why do they not understand this meaning?' The Patriarch said, 'What is this meaning?' Debao's answers did not match. Once, while washing vegetables by the spring, a vegetable stalk fell into the water, spinning around with the current. He tried to catch it but couldn't, and suddenly he was enlightened and joyfully returned. The Patriarch used Xuansha's unfinished words to examine him. Debao said, 'A thief enters an empty house.' The Patriarch said, 'Do not be careless.' Debao then shouted, flicked his sleeves, and left. Later, he bid farewell to the Patriarch and went to Chu.
In the twelfth year of Guisi (1233).
Chan Master Changzhong visited Patriarch Shu at Song Mountain.
Changzhong, styled Yun'kong, was born in Jianchang. When he was a Confucian scholar, he once
講姚江良知之學。出世后。聞中州小山祖道風。即往參謁。祖問來為何事。忠云爲生死求出離法。祖曰。生死在何處。要你出離。忠無語。祖曰。且去務下著。一日忠又問如何得見性成佛。祖曰你吃飯也未。忠云已吃了。祖曰舌在你口裡。還見么。忠云畢竟如何得成佛。祖曰。佛是乾屎橛。汝咬得破么。忠擬再問。祖搖手曰不是不是。忠益心疑之。乃辭祖遍參諸方。
甲午十三年。
乙未十四年。
丙申十五年。
書祖自少室遷宗鏡。
祖謝少林事。往住北京宗鏡。時蘊知忠遍訪諸方名宿有省。乃徹見祖作用。復返嵩山。隨侍住宗鏡。服勤三載。祖付以偈。
丁酉十六年。
祖付德寶法印。
寶入楚參大覺圓。覺齒高。儀貌豐碩。辭音如鐘。住山數十年不與人事。禪門巨匠也。寶侍覺數月。朝夕扣擊。舉拈放風轉。方便莫測。一日室中舉外道問佛。不問有言。不問無言。世尊良久。外道便悟。覺曰。既不涉有無。良久亦是閑名。正當恁么時。外道悟個甚麼。寶擬對。覺以手掩其口曰。止止。猶掛齒在。寶曰。可謂東土衲僧。不若西天外道。遂作偈曰。一自當年畫模則。幾番紅了幾番黑。如今謝主老還鄉。那管平生得未得。覺為助喜。未幾回關嶺。祖付以法印諭出世
【現代漢語翻譯】 現代漢語譯本 講述姚江良知之學。出家之後，聽說中州小山祖道的名聲，就前去參拜謁見。祖道問他來做什麼，智忠回答說爲了生死大事尋求解脫之法。祖道說：『生死在哪裡？要你出離？』智忠無話可說。祖道說：『且先去勞作。』一天，智忠又問如何才能明心見性，成就佛果。祖道問：『你吃飯了嗎？』智忠說：『已經吃了。』祖道說：『舌頭在你的嘴裡，還看得見嗎？』智忠問：『到底如何才能成佛？』祖道說：『佛是擦屁股的干糞橛。你咬得破嗎？』智忠想要再問，祖道搖手說：『不是，不是。』智忠更加疑惑。於是告別祖道，遍訪各處名師。
甲午十三年（1174年）。
乙未十四年（1175年）。
丙申十五年（1176年）。
祖道將少室山的宗鏡遷走。
祖道辭別少林寺的事務，前往北京居住在宗鏡。當時蘊知禪師知道智忠遍訪各處名宿有所領悟，於是徹底明白了祖道的作用，又返回嵩山，跟隨侍奉祖道住在宗鏡，勤勞服侍三年。祖道將偈語傳授給他。
丁酉十六年（1177年）。
祖道將德寶法印傳授給智忠。
智忠前往楚地參拜大覺圓禪師。大覺圓禪師年事已高，容貌豐碩，聲音洪亮如鐘。在山中居住數十年不與世事往來，是禪門中的巨匠。智忠侍奉大覺圓禪師數月，早晚請教，大覺圓禪師舉起、放下、順風轉舵，方便法門深不可測。一天，在室內大覺圓禪師舉起外道問佛的故事，『不問有言，不問無言，世尊良久。外道便悟。』大覺圓禪師說：『既然不涉及有無，良久也是多餘。正在這個時候，外道悟到了什麼？』智忠想要回答，大覺圓禪師用手摀住他的嘴說：『住口，住口，還掛在嘴邊。』智忠說：『真可謂東土的僧人，不如西天的外道。』於是作偈說：『自從當年畫了模子，幾番紅了幾番黑。如今感謝老主人讓我還鄉，哪裡管平生是得還是未得。』大覺圓禪師為他感到高興。不久智忠回到關嶺，祖道將法印傳授給他，並告誡他出世弘法。
【English Translation】 English version It tells of the Yaojiang School of Intuitive Knowledge. After becoming a monk, upon hearing of the reputation of Zudao of Xiaoshan (small mountain) in Zhongzhou (central region), he went to pay his respects. Zudao asked him what he had come for, and Zhizhong replied that he was seeking a way to escape from the cycle of birth and death. Zudao said, 'Where is birth and death? What need do you have to escape?' Zhizhong was speechless. Zudao said, 'Go and work diligently.' One day, Zhizhong asked again how one could realize one's nature and attain Buddhahood. Zudao asked, 'Have you eaten?' Zhizhong said, 'I have eaten.' Zudao said, 'Is your tongue in your mouth? Can you see it?' Zhizhong asked, 'How exactly can one attain Buddhahood?' Zudao said, 'Buddha is a dried dung stick for wiping buttocks. Can you bite through it?' Zhizhong intended to ask again, but Zudao shook his head and said, 'No, no.' Zhizhong became even more doubtful. So he bid farewell to Zudao and visited various renowned teachers.
In the 13th year of Jiawu (1174 AD).
In the 14th year of Yiwei (1175 AD).
In the 15th year of Bingshen (1176 AD).
Zudao moved the Zongjing (Mirror of Sect) from Shaoshi Mountain.
Zudao resigned from the affairs of Shaolin Temple and went to live in Zongjing in Beijing. At that time, Zen Master Yunzhi knew that Zhizhong had gained some understanding from visiting various renowned masters, so he thoroughly understood Zudao's function, and returned to Songshan, following and serving Zudao in Zongjing, diligently serving for three years. Zudao passed on a verse to him.
In the 16th year of Dingyou (1177 AD).
Zudao passed on the Dharma seal of Debao to Zhizhong.
Zhizhong went to Chu to pay respects to Zen Master Dajue Yuan (Great Enlightenment Perfect). Zen Master Dajue Yuan was old, with a full appearance and a voice as loud as a bell. He had lived in the mountains for decades without interacting with worldly affairs, and was a great master of the Zen school. Zhizhong served Zen Master Dajue Yuan for several months, asking for instruction morning and evening. Dajue Yuan raised, lowered, and turned with the wind, his expedient methods unfathomable. One day, in the room, Dajue Yuan raised the story of the heretic asking the Buddha, 'Not asking about existence, not asking about non-existence, the World-Honored One remained silent for a long time. The heretic then realized.' Dajue Yuan said, 'Since it does not involve existence or non-existence, silence is also superfluous. At this very moment, what did the heretic realize?' Zhizhong wanted to answer, but Dajue Yuan covered his mouth with his hand and said, 'Stop, stop, it's still hanging on your lips.' Zhizhong said, 'It can be said that the monks of the Eastern Land are not as good as the heretics of the Western Heaven.' So he composed a verse saying, 'Since the model was drawn in those years, how many times has it been red and how many times has it been black. Now I thank the old master for letting me return home, and I don't care whether I have gained or not in my life.' Zen Master Dajue Yuan was happy for him. Soon Zhizhong returned to Guanling, and Zudao passed on the Dharma seal to him and instructed him to go forth and propagate the Dharma.
。
戊戌十七年。
己亥十八年。
庚子十九年。
辛丑二十年。
禪師常潤參宗鏡祖付法。
潤字幻休。別號大千。南昌進賢王氏子。初謁萬松林于徑山。復參大方蓮。后參宗鏡祖。力行二年。愈益精進。祖舉洞山我今不是渠詰之曰。既不是渠。畢竟是何人。潤領悟。以偈答曰。若要識此人。有個真訊息。無相滿虛空。有形沒軌跡。曾為佛祖師。嘗作乾坤則。龜毛拂子清風生。兔角杖頭明月出。祖曰。子無剿說。更須自入悟門。潤曰。尚不借緣。從何門入。祖曰。既不借緣。何為至此。潤曰。因不借緣。所以至此。祖曰。就不借緣一語。于意云何。潤曰。綵鳳翻飛身自在。鐵牛奔吼意常閑。祖曰。善哉明日辭行。祖付偈曰。定作人天主。當思少室秋。潤曰。常潤是甚麼人。安敢當此。祖囑曰。吾道不振久矣豈宜袖手耶。潤唯唯。
壬寅二十一年。
癸卯二十二年。
臨濟第二十七世龍泉祖示寂。
宗統編年卷之二十九 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之三十
臨濟第二十八世祖
諱德寶。金臺吳氏子。嗣龍泉祖。
世宗甲辰嘉靖二十三年。
臨濟第二十八世圓通祖嗣宗統(三十
【現代漢語翻譯】 現代漢語譯本 戊戌十七年（1358年）。 己亥十八年（1359年）。 庚子十九年（1360年）。 辛丑二十年（1361年）。 禪師常潤參宗鏡祖得其付法。 常潤，字幻休，別號大千，南昌進賢人，姓王。最初在徑山拜謁萬松林，又參訪大方蓮，之後參宗鏡祖。努力修行兩年，更加精進。宗鏡祖舉洞山『我今不是渠』來詰問他，說：『既然不是渠，到底是什麼人？』常潤領悟，用偈語回答說：『若要認識這個人，有個真實的訊息。無相充滿虛空，有形卻沒軌跡。曾經是佛祖的老師，也曾作為乾坤的法則。龜毛拂塵清風生，兔角杖頭明月出。』宗鏡祖說：『你不要只是抄襲別人的話，更要自己進入開悟之門。』常潤說：『尚且不借用外緣，從哪個門進入？』宗鏡祖說：『既然不借用外緣，為何到這裡來？』常潤說：『正因為不借用外緣，所以才到這裡來。』宗鏡祖說：『就「不借緣」這句話，你心裡怎麼想？』常潤說：『綵鳳翻飛身自在，鐵牛奔吼意常閑。』宗鏡祖說：『好啊，明天辭行吧。』宗鏡祖付偈語說：『定作人天主，當思少室秋。』常潤說：『常潤是什麼人，怎麼敢當此重任？』宗鏡祖囑咐說：『我的道統衰微很久了，豈能袖手旁觀呢？』常潤唯唯應是。 壬寅二十一年（1362年）。 癸卯二十二年（1363年）。 臨濟第二十七世龍泉祖示寂。 宗統編年卷之二十九 卍新續藏第 86 冊 No. 1600 宗統編年 宗統編年卷之三十 臨濟第二十八世祖 諱德寶，金臺吳氏子，繼承龍泉祖的法脈。 世宗甲辰嘉靖二十三年（1544年）。 臨濟第二十八世圓通祖嗣宗統（三十
【English Translation】 English version The 17th year of Wuxu (1358 AD). The 18th year of Jihai (1359 AD). The 19th year of Gengzi (1360 AD). The 20th year of Xinchou (1361 AD). Chan Master Changrun studied with Patriarch Zongjing and received the Dharma transmission. Changrun, styled Huanxiu, with the alias Daqian, was a native of Jinxian, Nanchang, surnamed Wang. He first visited Wan Songlin at Jingshan, then consulted Dafang Lian, and later consulted Patriarch Zongjing. He practiced diligently for two years, becoming even more diligent. Patriarch Zongjing used Dongshan's 'I am not that' to question him, saying, 'Since you are not that, who exactly are you?' Changrun understood and replied with a verse: 'If you want to know this person, there is a true message. The formless fills the void, the formed leaves no trace. Once a teacher of Buddhas and Patriarchs, once a rule of heaven and earth. A whisk made of tortoise hair generates a clear breeze, a bright moon emerges from a staff made of rabbit horns.' Patriarch Zongjing said, 'Do not merely repeat others' words, but enter the gate of enlightenment yourself.' Changrun said, 'I do not even borrow external conditions, from which gate shall I enter?' Patriarch Zongjing said, 'Since you do not borrow external conditions, why have you come here?' Changrun said, 'Precisely because I do not borrow external conditions, I have come here.' Patriarch Zongjing said, 'Regarding the phrase "not borrowing conditions," what is your understanding?' Changrun said, 'The colorful phoenix flies freely, the iron bull roars and is always at ease.' Patriarch Zongjing said, 'Good, depart tomorrow.' Patriarch Zongjing gave a verse, saying, 'Surely become the master of humans and gods, always think of Shaoshi in autumn.' Changrun said, 'Who is Changrun, how dare I take on this responsibility?' Patriarch Zongjing instructed, 'My lineage has been in decline for a long time, how can we stand idly by?' Changrun respectfully agreed. The 21st year of Renyin (1362 AD). The 22nd year of Guimao (1363 AD). The 27th generation Linji Patriarch, Longquan, passed away. Chronicle of the Zongtong, Volume 29 Supplement to the Buddhist Canon, Volume 86, No. 1600, Chronicle of the Zongtong Chronicle of the Zongtong, Volume 30 The 28th generation Linji Patriarch Whose taboo name was Debao, son of the Wu family of Jintai, succeeding Patriarch Longquan. The 23rd year of Jiajing (1544 AD) during the reign of Emperor Shizong. The 28th generation Linji Patriarch Yuantong succeeded the Zongtong (thirty
八年)。
祖居圓通。
仲夏朔。祖入都居圓通寺。上堂。拈拄杖曰。有么。有么。時有一僧出作禮。祖劈脊便打曰。多口作么。曰某甲一言未措。何為多口。祖復打曰。再犯不容。
乙巳二十四年。
祖結夏圓通。
四方禪侶。終南。南嶽。伏牛。五臺等處。聞祖道風。皆來參禮。
丙午二十五年。
曹洞宗統止於是年。
按洞宗宗鏡書。傳少室潤。廩山忠。隱庵進。大方遷古風玄。天然佐。五人。少室潤。傳清涼念。無言道。智空睿。鰲谷銀。無疑信。五人。廩山忠。傳經昌經一人。清涼念。傳雲門澄一人。壽昌經傳博山來。東苑鏡。鼓山賢。黃龍謐四人。無言道。傳少室喜。金山肇二人。雲門澄。傳苕溪徹。明因懷。佛日方。愚庵盂。東山澓。弁山雪六人。博山來後有雪關訚。檀度密。華首獨。金陵嚴四人。東苑鏡傳天界盛一人。鼓山賢后有鼓山沛一人。諸家傳持。正在繁衍。從此至本朝。諸師之出世行跡。年月有徴者書焉。宗統之歸。須俟后定。
幻休潤和尚繼席少室 發明(洞宗宗統已虛諸師皆稱和尚后詳諸方略紀)。
宗鏡祖示寂。僉議繼席。非潤不可。潤執意謙退。再請再卻。眾乃舉祖付囑之偈。潤遽墮淚不復言辭。乃住少室。潤體貌
【現代漢語翻譯】 現代漢語譯本： （唐昭宗光化元年，辛酉）八年（901年）。 祖師居住在圓通寺。 仲夏月初一，祖師進入都城，住在圓通寺。上堂說法時，拿起拄杖說：『有嗎？有嗎？』當時有一位僧人出來行禮。祖師劈頭就打，說：『多嘴做什麼？』僧人說：『弟子一句話還沒說，為什麼說我多嘴？』祖師又打，說：『再犯不饒。』 （後唐清泰二年，乙巳）二十四年（935年）。 祖師在圓通寺結夏安居。 四方的禪宗同修，來自終南山、南嶽、伏牛山、五臺山等地，聽聞祖師的道風，都來參拜。 （後晉開運三年，丙午）二十五年（946年）。 曹洞宗的宗統到此年為止。 按《洞宗宗鏡》記載，傳法世系為：少室潤（Shaoshi Run），廩山忠（Linshan Zhong），隱庵進（Yinan Jin），大方遷（Dafang Qian），古風玄（Gufeng Xuan），天然佐（Tianran Zuo）五人。少室潤傳清涼念（Qingliang Nian），無言道（Wuyan Dao），智空睿（Zhikong Rui），鰲谷銀（Aogu Yin），無疑信（Yiwu Xin）五人。廩山忠傳經昌經（Jingchang Jing）一人。清涼念傳雲門澄（Yunmen Cheng）一人。壽昌經（Shouchang Jing）傳博山來（Boshan Lai），東苑鏡（Dongyuan Jing），鼓山賢（Gushan Xian），黃龍謐（Huanglong Mi）四人。無言道傳少室喜（Shaoshi Xi），金山肇（Jinshan Zhao）二人。雲門澄傳苕溪徹（Tiaoxi Che），明因懷（Mingyin Huai），佛日方（Fori Fang），愚庵盂（Yuan Meng），東山澓（Dongshan Fu），弁山雪（Bianshan Xue）六人。博山來後有雪關訚（Xueguan Yin），檀度密（Tandu Mi），華首獨（Huashou Du），金陵嚴（Jinling Yan）四人。東苑鏡傳天界盛（Tianjie Sheng）一人。鼓山賢后有鼓山沛（Gushan Pei）一人。各家傳持，正在繁衍。從此至本朝（本朝指作者所處的朝代），諸位禪師的出世行跡，年月有考證的書於此。宗統的歸屬，須等待以後再定。 幻休潤（Huanxiu Run）和尚繼承少室山的席位，闡明佛法（洞宗的宗統已經虛位，諸位禪師都稱為和尚，後面會詳細記載各方的事蹟）。 宗鏡祖師圓寂后，大家一致認為只有幻休潤可以繼承席位。幻休潤執意謙讓推辭，再三請求，再三拒絕。眾人於是舉出宗鏡祖師付囑的偈語，幻休潤隨即流淚，不再推辭，於是住持少室山。幻休潤的體貌
【English Translation】 English version: (Guanghua 1st year of Emperor Zhaozong of Tang Dynasty, XinYou) Eighth year (901 AD). The Patriarch resided at Yuantong Temple. On the first day of the midsummer month, the Patriarch entered the capital and resided at Yuantong Temple. During an assembly, he raised his staff and said, 'Is there? Is there?' At that moment, a monk came forward and bowed. The Patriarch struck him directly, saying, 'Why so talkative?' The monk replied, 'This disciple has not uttered a word. Why am I called talkative?' The Patriarch struck him again, saying, 'No tolerance for a repeat offense.' (Qingtai 2nd year of Later Tang Dynasty, YiSi) Twenty-fourth year (935 AD). The Patriarch observed the summer retreat at Yuantong Temple. Zen practitioners from all directions, including Mount Zhongnan, Mount Nanyue, Mount Funiu, and Mount Wutai, having heard of the Patriarch's virtuous influence, came to pay their respects. (Kaiyun 3rd year of Later Jin Dynasty, BingWu) Twenty-fifth year (946 AD). The lineage of the Caodong school ended in this year. According to the 'Zongjing' of the Caodong school, the transmission lineage is as follows: Shaoshi Run, Linshan Zhong, Yinan Jin, Dafang Qian, Gufeng Xuan, Tianran Zuo - these five individuals. Shaoshi Run transmitted to Qingliang Nian, Wuyan Dao, Zhikong Rui, Aogu Yin, Yiwu Xin - these five individuals. Linshan Zhong transmitted to Jingchang Jing - one individual. Qingliang Nian transmitted to Yunmen Cheng - one individual. Shouchang Jing transmitted to Boshan Lai, Dongyuan Jing, Gushan Xian, Huanglong Mi - these four individuals. Wuyan Dao transmitted to Shaoshi Xi, Jinshan Zhao - these two individuals. Yunmen Cheng transmitted to Tiaoxi Che, Mingyin Huai, Fori Fang, Yuan Meng, Dongshan Fu, Bianshan Xue - these six individuals. After Boshan Lai, there were Xueguan Yin, Tandu Mi, Huashou Du, Jinling Yan - these four individuals. Dongyuan Jing transmitted to Tianjie Sheng - one individual. After Gushan Xian, there was Gushan Pei - one individual. Each family upholds and propagates the teachings, and they are currently flourishing. From this point until the present dynasty (referring to the dynasty in which the author lived), the details of the enlightened activities of various Zen masters, with verifiable dates, are recorded here. The return of the lineage must await future determination. Venerable Huanxiu Run succeeded to the seat of Shaoshi Mountain, elucidating the Dharma (the lineage of the Caodong school is currently vacant, and all Zen masters are referred to as Venerable; details of the activities of various masters will be recorded later). After the passing of Patriarch Zongjing, everyone unanimously agreed that only Huanxiu Run could succeed to the seat. Huanxiu Run insisted on declining out of humility, refusing repeatedly. The assembly then cited the verse entrusted by Patriarch Zongjing, and Huanxiu Run immediately shed tears and no longer declined, thus becoming the abbot of Shaoshi Mountain. Huanxiu Run's physical appearance
豐碩。聲若洪鐘。與諸學人。甘澹泊而襟度夷曠。力荷大法。朝夕幹幹。無少倦色。告香入室者。二百七十人。
丁未二十六年。
戊申二十七年。
己酉二十八年。
庚戌二十九年。
辛亥三十年。
佛滅后二千五百年。
壬子三十一年。
癸丑三十二年。
隱庵進和尚應請北遊。
進自得法于小山書祖。后養道于大伾之興國寺。影不出山。足不蹈閫者數載。久之開堂說法。機如走珠。口似懸河。衲子肩摩踵接。趨謁如狂。一日應請北遊。途宿三教堂。主僧進曰。此中向有憨布袋像供西壁。后為羽士居此。于頂上安雙髻。改呼為鐘離仙。遷供東壁。每每緇衣黃冠。爭衡代位。至今葷酒淫祀。妖孽一方。死為怪事。求和尚除之。進以拄杖指其像曰。者塊泥團。變怪多端。不守本分。惱亂人間。髡頭佛祖。丫髻神仙。出乖見丑。魔魅閭閻。彼此搬弄。東那西遷。妄生喜怒。暮四朝三。不遇老僧行正令。多年冷地受牽纏。四大各復。返本還源。從此一方齊物論。即刻送汝上長安。咄咄。連棒粉碎。而邪孽從茲肅清。
甲寅三十三年。
祖辭眾南遊。
仲秋祖辭眾南行。有答三際禪人問法語。
蘊空忠和尚棲隱廩山慧經從之出家。
【現代漢語翻譯】 豐碩。聲音洪亮如鐘。與眾多學人相處，甘於淡泊名利，胸懷坦蕩。努力承擔弘揚佛法的重任，早晚勤勉不懈，沒有絲毫倦怠之色。前來請教並獲準進入禪房的學人，共有二百七十人。
丁未二十六年（1367年）。
戊申二十七年（1368年）。
己酉二十八年（1369年）。
庚戌二十九年（1370年）。
辛亥三十年（1371年）。
佛滅后二千五百年。
壬子三十一年（1372年）。
癸丑三十二年（1373年）。
隱庵進和尚應邀北遊。
進和尚從小山書祖處得法后，在大伾山的興國寺修養身心。數年間，足不出戶。之後開始開堂說法，言辭機敏如滾動的珠子，口若懸河。僧人摩肩接踵，如癡如狂地前來拜謁。一日，應邀北遊，途中借宿於三教堂。該寺的主持僧人進言道：『此地向來在西墻供奉著憨布袋（Han Budai，指彌勒佛的化身）的塑像，後來被道士佔據，在塑像的頭頂上安了雙髻，改稱為鐘離仙（Zhongli Xian，道教八仙之一），並移到東墻供奉。每每有僧人和道士，爭奪主導地位，至今仍有葷酒淫祀，妖孽橫行一方，怪事頻發。懇請和尚您能消除這些妖邪。』進和尚用拄杖指著那尊塑像說：『你這塊泥團，變化多端，不守本分，擾亂人間。光頭的佛祖，丫髻的神仙，出乖露醜，迷惑百姓。彼此搬弄，東遷西移，憑空生出喜怒，像暮四朝三（指欺騙手段）。若不是老僧我來行使正法，多年來你只能在冷清的地方受牽連。四大（四大，指地、水、火、風四種構成物質世界的元素）各自復位，返本還源。從此以後，這一方土地將遵循齊物論（齊物論，莊子的哲學思想，主張萬物平等），我立刻送你上長安（Chang'an，唐朝首都，此處指送走）。』咄咄！連棒擊碎塑像，從此邪惡之氣得以肅清。
甲寅三十三年（1374年）。
祖師辭別眾人南遊。
仲秋時節，祖師辭別眾人南行。留有回答三際禪人（Sanji Chanren，禪宗修行者）問話的法語。
蘊空忠和尚（Yun Kong Zhong Heshang）在廩山慧經（Linshan Huijing）處跟隨出家。
【English Translation】 Abundant. His voice was as loud as a bell. He lived with many scholars, content with a simple life and possessing a broad mind. He diligently shouldered the great responsibility of propagating the Dharma, working tirelessly from morning till night without the slightest hint of weariness. Two hundred and seventy scholars sought his guidance and were permitted to enter his chamber.
The twenty-sixth year of Dingwei (1367).
The twenty-seventh year of Wushen (1368).
The twenty-eighth year of Jiyou (1369).
The twenty-ninth year of Gengxu (1370).
The thirtieth year of Xinhai (1371).
Two thousand five hundred years after the Buddha's Parinirvana.
The thirty-first year of Renzi (1372).
The thirty-second year of Guichou (1373).
Monk Yin'an Jin accepted an invitation to travel north.
After Jin obtained the Dharma from Xiaoshan Shuzu, he cultivated his mind at Xingguo Temple on Mount Da'pi. For several years, he did not leave the mountain or step outside his quarters. Later, he began to preach the Dharma, his words flowing like rolling pearls and his mouth like a suspended river. Monks flocked to him, eager to pay their respects. One day, he accepted an invitation to travel north and stayed overnight at the Sanjiao Temple. The abbot of the temple said, 'In the past, this place had a statue of Han Budai (Han Budai, incarnation of Maitreya Buddha) enshrined on the west wall. Later, it was occupied by Taoists, who placed two buns on the statue's head, renamed it Zhongli Xian (Zhongli Xian, one of the Eight Immortals of Taoism), and moved it to the east wall. Monks and Taoists have been vying for dominance ever since, and to this day, there are still meat and wine sacrifices, evil spirits rampant in the area, and strange occurrences. I implore you, Venerable Monk, to eliminate these evils.' Jin pointed his staff at the statue and said, 'You lump of clay, you are full of tricks, not keeping to your place, disturbing the world. Bald-headed Buddhas, deities with buns, making a fool of yourselves, bewitching the people. Moving each other around, shifting east and west, creating joy and anger out of nothing, like the 'four in the morning, three in the evening' (referring to deceptive tricks). If it weren't for this old monk to enforce the proper Dharma, you would have been entangled in this cold place for many years. Let the Four Great Elements (Four Great Elements, referring to earth, water, fire, and wind, the elements that constitute the material world) return to their respective places, returning to their origin. From now on, this land will follow the 'Equality of Things' (Equality of Things, Zhuangzi's philosophical thought, advocating the equality of all things). I will send you to Chang'an (Chang'an, the capital of the Tang Dynasty, here meaning to send away) immediately!' Daring! He shattered the statue with his staff, and from then on, the evil influences were eradicated.
The thirty-third year of Jiayin (1374).
The Patriarch bid farewell to the assembly and traveled south.
In mid-autumn, the Patriarch bid farewell to the assembly and traveled south. He left behind Dharma words in response to questions from Chan practitioner Sanji (Sanji Chanren, a practitioner of Chan Buddhism).
Monk Yun Kong Zhong (Yun Kong Zhong Heshang) renounced the world and became a monk under Huijing of Linshan (Linshan Huijing).
盰江之新城。有廩山。去郭二十里。八面秀拔。忠游喜之。因結茆棲止者。二十年。不與人接。諸士紳故人多來相訪。唯默坐而已。羅近溪。鄧潛谷。與論性命之學。皆超出情見。及舉宗門向上事。人多未能領略。經撫州崇仁裴氏子。誕時難產。祖父誦金剛般若經而娩。因名經。初生穎異。長貌蒼古。九歲入鄉塾。便問浩然之氣。是個甚麼。塾師異之。向忠道行高峻。特求出家。常疑金剛四句偈。必有指據。偶見傅大士頌曰。若論四句偈。應當不離身。不覺釋然。遂辭忠隱峨峰。嘗登絕頂顧盻。而作偈曰。踏上雲頭第一峰。眼中廣博小虛空。當時欲見無由面。今日相逢處處同。結廬三年。人無知者。
乙卯三十四年。
丙辰三十五年。
禪師方念參少室休和尚于立雪庭受付。
念字慈舟。別號清涼。古唐楊氏子。十歲投金臺義公出家。自念生死事大。受具參方。一日聽古道法師講楞嚴經。至七處徴心。后頓知緣生不實。茫無下落。乃遍歷講席。精研性相宗旨。終不自肯。往少室。參幻休潤。于立雪庭禮拜次。潤問甚處來。唸曰。北方來。潤曰。北方道法與此方如何。唸曰。水分千派。流出一源。潤曰。恁么何用到此。唸曰。流出一源。水分千派。潤見念言辭迥邁。命充維那。時提大
【現代漢語翻譯】 現代漢語譯本： 在盰江的新城，有一座廩山，距離城郭二十里，四面八方秀麗挺拔。向忠非常喜歡這裡，於是搭蓋茅屋居住，住了二十年，不與人交往。許多士紳故友多次前來拜訪，他只是默默地坐著。羅近溪、鄧潛谷與他談論性命之學，都超出了常人的見解。等到談到宗門向上之事，很多人都不能領會。撫州崇仁縣裴氏的兒子，出生時難產，祖父誦讀《金剛般若經》才順利生產，因此取名為經。這孩子初生時就顯得聰慧穎異，長大后相貌古樸。九歲進入鄉塾，便問『浩然之氣』是什麼。塾師認為他與衆不同。向忠認為裴經道行高峻，特意請求他出家。裴經常常疑惑《金剛經》四句偈，必定有所指。偶然看到傅大士的頌詞說：『若論四句偈，應當不離身。』不覺豁然開朗。於是辭別向忠，隱居峨峰。曾經登上絕頂四處張望，作偈說：『踏上雲頭第一峰，眼中廣博小虛空。當時欲見無由面，今日相逢處處同。』結廬三年，沒有人知道他的存在。
乙卯三十四年（1555年）。
丙辰三十五年（1556年）。
禪師方念參拜少室休和尚，在立雪庭接受印可。
念，字慈舟，別號清涼，是古唐楊氏的後代。十歲時投奔金臺義公出家。他自認為生死是大事，於是受戒后四處參訪。一天，聽古道法師講解《楞嚴經》，講到『七處征心』時，後來頓悟緣生不實，茫然無所歸依。於是遍訪各處講席，精研性相宗旨，始終不能讓自己信服。前往少室山，參拜幻休潤，在立雪庭禮拜時，幻休潤問他從哪裡來。念回答說：『從北方來。』幻休潤問：『北方道法與此方如何？』念回答說：『水分千派，流出一源。』幻休潤問：『既然如此，何必到這裡來？』念回答說：『流出一源，水分千派。』幻休潤見唸的言辭迥異超邁，命他擔任維那。當時提倡大
【English Translation】 English version: In the new city of Ganjiang, there is Mount Lin, twenty li (Chinese mile, approximately 500 meters) away from the city walls, with its eight sides towering beautifully. Xiang Zhong admired it greatly and built a thatched hut to live there, remaining for twenty years without interacting with people. Many scholar-officials and old friends came to visit, but he would only sit in silence. Luo Jinxi and Deng Qiangu discussed the study of nature and destiny with him, and their views surpassed ordinary understanding. When they discussed the upward matters of the Zen school, many people could not comprehend them. The son of the Pei family of Chongren County, Fuzhou, had a difficult birth. His grandfather recited the Diamond Prajna Sutra (金剛般若經) and he was successfully delivered, so he was named Jing. This child showed intelligence and brilliance from birth, and his appearance was ancient and simple as he grew up. At the age of nine, he entered the village school and asked what 『the vast, flowing, righteous spirit (浩然之氣)』 was. The schoolteacher considered him extraordinary. Xiang Zhong believed that Pei Jing's conduct was lofty and upright, and specially requested him to become a monk. Pei Jing often wondered if the four-line verse (四句偈) of the Diamond Sutra must have a specific meaning. He happened to see a verse by Fu Dashi (傅大士) saying: 『If discussing the four-line verse, it should not be separated from the body.』 He suddenly felt enlightened. So he bid farewell to Xiang Zhong and went into seclusion in Mount E. He once climbed to the summit and looked around, composing a verse: 『Stepping onto the first peak of the cloud head, the vastness in my eyes is like a small void. At that time, there was no way to see the face I sought, but today we meet everywhere.』 He lived in seclusion for three years, and no one knew of his existence.
In the 34th year of Yimao (1555 AD).
In the 35th year of Bingchen (1556 AD).
Chan Master Fang Nian paid homage to Abbot Xiu of Shaoshi Mountain and received approval in the Snow-Standing Courtyard.
Nian, styled Cizhou, with the alias Qingliang, was a descendant of the Yang family of ancient Tang. At the age of ten, he joined the monk Yigong of Jintai. He considered that birth and death were major matters, so he received the precepts and traveled around to seek instruction. One day, he listened to Dharma Master Gu Dao lecturing on the Surangama Sutra (楞嚴經), and when he reached the 『seven locations questioning the mind,』 he suddenly realized that conditioned arising was unreal and there was nowhere to rely on. So he visited various lecture halls, studying the doctrines of nature and appearance, but he could not convince himself. He went to Shaoshi Mountain to pay homage to Huanxiu Run. While bowing in the Snow-Standing Courtyard, Huanxiu Run asked him where he came from. Nian replied, 『From the north.』 Huanxiu Run asked, 『How is the Dharma of the north compared to this place?』 Nian replied, 『The water is divided into a thousand streams, but flows from one source.』 Huanxiu Run asked, 『If that is so, why did you come here?』 Nian replied, 『Flowing from one source, the water is divided into a thousand streams.』 Huanxiu Run saw that Nian's words were extraordinary and appointed him as the director of the monastery (維那). At that time, he advocated great
事因緣激發之。念曉夕體究。至忘寢食。一日至五乳峰前。初祖面壁處。忽然契悟。亟詣潤呈偈曰。五乳峰前。好個訊息。大小石頭。塊塊著地。潤可之。囑曰。從上佛祖。以自己所證。遞相承襲。欲令一切眾生。知有此事。余得之小山先師。十餘年矣。今將從上佛祖心印源流付囑于汝。汝當上體佛祖之心為心。以續慧命。燈燈相繼。毋令喪失。然雖如是。尚宜晦跡林泉。乘時一出。付以偈曰。無上涅槃心。佛祖相傳付。吾今授受時。云凈風頭露。
丁巳三十六年。
禪師伏牛下徑山萬松紹林寂。
林仁和沈氏子。幼入法輪出家。習瑜伽教。林愀然曰。是豈生死大事所竟耶。趨天目。謁平野老人。獲聞心要。翱翔講律。研窮玄奧者。久之。嗣伏牛大休實。入川峽登峨嵋。復歸虎林。遁跡徑山。道風彌著。問法者麇至。書偈而化。
云外香曰。萬松老人。操履真潔。玄宗幽䆳。近代主匠。不多指屈。其于徑山。踞師子座。撾涂毒鼓。法筵非暫也。世諦。非促也。度生。非簡也。傳法。非一眾也。及考山志。列諸法侶類中。而不入祖位。何所然耶。吁。異哉。明眼人前。不妨舉似。
戊午三十七年。
己未三十八年。
庚申三十九年。
禪師吉庵下嘉興天寧法舟道濟寂
【現代漢語翻譯】 現代漢語譯本：事情由因緣激發而起。他日夜不停地研究，甚至忘記了睡覺和吃飯。有一天，他來到五乳峰前的初祖（達摩，Bodhidharma）面壁之處，忽然領悟了。他立即去見潤禪師，呈上偈語說：『五乳峰前，真是個好訊息，大小石頭，塊塊落地。』潤禪師認可了他。囑咐他說：『歷代佛祖，都以自己所證悟的，互相傳承，想要讓一切眾生，知道有這件事。我從小山先師那裡得到它，已經十多年了。現在將歷代佛祖的心印源流交付給你。你應當以佛祖的心為心，以延續慧命，燈燈相繼，不要讓它喪失。』雖然如此，還是應該隱居在山林泉石之間，等待時機再出來。』並交付給他偈語說：『無上涅槃心，佛祖相傳付。吾今授受時，云凈風頭露。』 丁巳三十六年（1257年）。 禪師伏牛下徑山萬松紹林圓寂。 林仁和是沈氏的兒子。小時候進入法輪寺出家，學習瑜伽教。林愀然說：『這難道是了生死的大事所能完成的嗎？』於是前往天目山，拜見平野老人，聽聞了心要。他翱翔于講律，研究窮盡玄奧的學問很久。後來繼承了伏牛山大休實的衣缽。進入川峽，登上峨嵋山，又回到虎林。隱居在徑山。道風越來越盛，前來問法的人很多。他寫下偈語后圓寂。 云外香說：『萬松老人，操守品行真誠清白，精通玄妙的宗旨，是近代的主持宗匠，不多見。他在徑山，佔據師子座，敲打涂毒鼓，說法的時間不是短暫的，世俗的事務，不是倉促的，度化眾生，不是簡單的，傳授佛法，不是隻對一群人。』等到考察山志，將他列在諸位法侶之中，而不列入祖位，是什麼原因呢？唉！奇怪啊！在明眼人面前，不妨說出來。』 戊午三十七年（1258年）。 己未三十八年（1259年）。 庚申三十九年（1260年）。 禪師吉庵下嘉興天寧法舟道濟圓寂。
【English Translation】 English version: The matter was aroused by causes and conditions. He studied day and night, to the point of forgetting sleep and food. One day, he came to the place in front of Five Peaks where the First Patriarch (Bodhidharma) faced the wall, and suddenly he had an enlightenment. He immediately went to see Zen Master Run and presented a verse, saying: 'Before the Five Peaks, what good news, big and small stones, each falling to the ground.' Zen Master Run approved of him. He instructed him, saying: 'The Buddhas and Patriarchs of the past, all inherited from each other what they had realized, wanting to let all sentient beings know that this matter exists. I obtained it from the Elder Master Xiaoshan, for more than ten years now. Now I will entrust to you the source and flow of the mind-seal of the Buddhas and Patriarchs of the past. You should take the mind of the Buddhas and Patriarchs as your mind, in order to continue the wisdom-life, lamp after lamp succeeding, do not let it be lost.' Even so, you should still hide your traces in the forests and springs, and come out when the time is right.' And he gave him a verse, saying: 'The unsurpassed Nirvana mind, the Buddhas and Patriarchs transmit and entrust. Now when I receive and transmit, the clouds are clear and the wind reveals its head.' The thirty-sixth year of DingSi (1257). Zen Master WanSong ShaoLin of JingShan, under FuNiu, passed away. Lin RenHe was the son of the Shen family. As a child, he entered the Falun Temple to become a monk, studying Yoga teachings. Lin QiaoRan said: 'Is this something that can be accomplished by the great matter of birth and death?' So he went to Tianmu Mountain, visited Elder PingYe, and heard the essentials of the mind. He soared in lecturing on the precepts, studying and exhausting the profound mysteries for a long time. Later, he inherited the mantle of DaXiuShi of FuNiu Mountain. He entered the Sichuan Gorge, ascended Mount Emei, and returned to HuLin. He hid in JingShan. The wind of the Dao became more and more prosperous, and many people came to ask about the Dharma. He wrote a verse and passed away. YunWaiXiang said: 'Elder WanSong, his conduct and integrity were truly pure and clean, he was proficient in the profound principles, and he was a rare master of modern times. At JingShan, he occupied the lion's seat, beat the poisoned drum, and the Dharma assembly was not temporary, worldly affairs were not hasty, saving sentient beings was not simple, and transmitting the Dharma was not to just one group of people.' When examining the mountain records, he was listed among the Dharma companions, but not included in the position of Patriarch, what is the reason? Alas! Strange! In front of those with clear eyes, it is okay to bring it up.' The thirty-seventh year of WuWu (1258). The thirty-eighth year of JiWei (1259). The thirty-ninth year of GengShen (1260). Zen Master DaoJi of TianNing FaZhou in JiaXing, under JiAn, passed away.
。
濟秀州張氏子。嗣吉庵祚。初住龍淵景德。移鹽官俱胝故院。院有靈泉甘美。且利浴繭。因產婦觸穢。致震雷墜石。要以百祀矣。濟謂眾曰。院破可完。井覆可啟。以密語禱之。石徙其半。至今有半井之稱。尋移武康雙髻。有池蛙聽經之異。嘉靖初。中貴張永。請出世秣陵安隱。由陽羨開堂禾之天寧。復開爐鞴于靈光精器諸剎。乃浮舟南湖。信風所如。三年棄去。居湖之弁山。是年秋寂。濟氣宇遐暢。禮度閑逸。律身惟謹。造次𤨏屑必規檢。寒暑屋漏亡改替。性沉靜。素無干謁。隨緣轉化。先後二十餘所。解包之後。足不越戶庭。旦晚持秘密伽陀嚴甚。燕暇則孤坐。泊然似不能言者。錢帛蔬果。必均同在。誨義無礙。如春風披拂。不自知其意之消也。
辛酉四十年。
壬戌四十一年。
癸亥四十二年。
禪師天童下天池玉芝法聚寂。
聚鹽官富氏子。兒時恒籍地趺坐。折草唸佛。出世后。結廬澉湖習靜。芝產座下。因號玉芝。嗣天童。碧峰顯。移錫武康天池。構玉芝精舍。提唱宗乘。隨機明捷。如太阿發穴。秋水生寒。不犯鋒铓。任情䃲礴。二十餘年之間。歸誠緇素。鑒覺一大事因緣者。琳瑯輝映。有語錄六卷。五月十九日寂。
甲子四十三年。
祖復北遊寓
【現代漢語翻譯】 現代漢語譯本： 濟，是秀州張氏的兒子，繼承了吉庵的住持之位。起初住在龍淵景德寺，後來遷到鹽官的俱胝舊院。院裡有一口靈泉，水質甘甜美好，而且適合用來煮繭。因為一個產婦觸犯了禁忌，導致震雷擊打，墜落石頭。這口井因此荒廢了很久。濟對眾人說：『院子破了可以修好，井被覆蓋可以重新開啟。』於是用秘密的語言向井祈禱，石頭移動了一半。至今還有半井的稱呼。不久之後，濟又遷到武康的雙髻寺，那裡有池塘里的青蛙聽他講經的奇異景象。嘉靖初年（1522年），中貴張永，請求濟出世到秣陵的安隱寺。從陽羨開堂，又到禾之天寧寺。又在靈光精器等寺廟重新開爐煉法。之後又乘船遊覽南湖，隨風漂流，三年後離去，居住在湖州的弁山。這年秋天圓寂。濟氣度高遠開朗，禮儀規範安閑，約束自己非常嚴格，即使在倉促之間，也必定自我規範檢查。無論寒暑，即使在隱蔽的屋子裡，也不會改變自己的行為。性格沉靜，平素沒有求人請託的事情。隨順因緣進行教化，先後住了二十多所寺廟。解開行囊之後，從不輕易跨出房門。早晚持誦秘密的伽陀，非常嚴格。空閑的時候就獨自靜坐，安靜得好像不能說話一樣。對於錢財布帛、蔬菜水果，必定平均分配給大眾。教誨開導沒有阻礙，就像春風吹拂一樣，讓人不知不覺地消除了心中的疑惑。 辛酉四十年（1561年）。 壬戌四十一年（1562年）。 癸亥四十二年（1563年）。 禪師天童下天池玉芝法聚圓寂。 聚，是鹽官富氏的兒子。小時候經常在地上跏趺而坐，折草唸佛。出世之後，在澉湖邊結廬習靜。有靈芝在他座位下生長，因此號為玉芝。繼承了天童寺的法脈，在碧峰寺顯揚佛法，後來移錫到武康的天池寺，建造了玉芝精舍，提倡宗門心法。隨機應變，明快敏捷，就像太阿劍從劍鞘中發出，秋水般寒光逼人。不觸犯鋒芒，任憑自己的心意縱橫馳騁。二十多年間，歸依的僧俗弟子，領悟到一大事因緣的人，如同美玉般光彩照人。有語錄六卷傳世。五月十九日圓寂。 甲子四十三年（1564年）。 祖復向北遊歷，寄居...
【English Translation】 English version: Ji, the son of the Zhang family of Xiuzhou, succeeded to the abbotship of Ji'an Monastery. Initially, he resided at Longyuan Jingde Monastery, later moving to the old Juchi Monastery in Yanguan. The monastery had a spiritual spring with sweet and pleasant water, suitable for boiling cocoons. Because a woman in confinement violated a taboo, it resulted in thunder striking and stones falling. The well was abandoned for a long time. Ji said to the assembly, 'The monastery can be repaired if broken, and the well can be reopened if covered.' Then he prayed to the well with secret words, and half of the stones moved away. To this day, it is still called the Half-Well. Soon after, Ji moved to Shuangji Monastery in Wukang, where there was a strange phenomenon of pond frogs listening to his lectures. In the early years of Jiajing (1522), the eunuch Zhang Yong requested Ji to come out to the An'yin Monastery in Moling. He opened a hall in Yangxian, and then at Tianning Monastery in Hezhi. He also reopened the furnace at Lingguang Jingqi and other monasteries to refine the Dharma. Afterwards, he sailed on South Lake, drifting with the wind, and left after three years, residing on Bian Mountain in Huzhou. He passed away in the autumn of that year. Ji had a lofty and open demeanor, and his etiquette was leisurely and refined. He disciplined himself very strictly, and even in haste, he would definitely regulate and examine himself. Regardless of cold or heat, even in a hidden room, he would not change his behavior. He was quiet in nature and had no requests of others. He transformed beings according to conditions, residing in more than twenty monasteries successively. After unpacking his bags, he would not easily step out of his room. He recited the secret Gatha strictly every morning and evening. In his spare time, he would sit alone, so quiet that he seemed unable to speak. He would distribute money, cloth, vegetables, and fruits equally to the assembly. His teachings were unobstructed, like a spring breeze, unknowingly dispelling people's doubts. The 40th year of Xinyou (1561). The 41st year of Renxu (1562). The 42nd year of Guihai (1563). Chan Master Tianchi Yuzhi Faju of Tiantong Monastery passed away. Ju was the son of the Fu family of Yanguan. As a child, he often sat in the lotus position on the ground, folding grass and reciting the Buddha's name. After entering the world, he built a hut by Gan Lake to practice stillness. A lingzhi mushroom grew under his seat, so he was named Yuzhi. He inherited the Dharma lineage of Tiantong Monastery, manifested the Dharma at Bifeng Monastery, and later moved to Tianchi Monastery in Wukang, building the Yuzhi Hermitage, advocating the essence of the Zen school. He was quick-witted and agile, like the Tai'a sword being drawn from its sheath, with a chilling autumn water-like brilliance. Without touching the edge, he allowed his mind to roam freely. Over the course of twenty years, the monks and lay disciples who took refuge in him and realized the great matter of cause and effect were as radiant as beautiful jade. He left behind six volumes of recorded sayings. He passed away on the 19th day of the fifth month. The 43rd year of Jiazi (1564). Zu Fu traveled north and resided...
寶禪。
乙丑四十四年。
禪師正傳參祖于北京寶禪。
傳溧陽呂氏子。年十九。從善權樂庵剃髮。看父母未生前話。無所入。刻苦歷二七日。一夕經行。才就坐。聞琉璃燈光熚爆。豁然有省。乃曰。古人所謂虛空粉碎。大地平沉。一人發真歸源。十方虛空悉皆銷殞。非虛語。直造燕都參祖。通所得。語未竟。祖忽趯出只履曰。向這裡道一句看。傳無語。立檐下自夕達旦。祖出見喚傳。傳回首。祖翹一足。作修羅障日月勢。傳乃大悟。
禪師智空赴天界請。
空字妙有。雲南太和葛氏子。出家后往雞足山。然一指。偕友往南嶽。下煉魔場。卓庵仰山。日唯一食。西逾江浙。訪諸祖遺蹟。閱藏天目。頓明大旨。謁萬松林于雙徑。遂受記莂。是年應天界請。
丙寅四十五年。
圓悟生(是為天童)。
十一月十六日。生於常州宜興蔣氏。
穆宗莊皇帝。
穆宗丁卯隆慶元年。
禪師瑞巖下禺川真慧寂。
慧雉城符氏子。事母以孝聞。卻姻出世。書法華十二部。以報罔極。力參有悟。往印于玉芝聚。首眾飛霙院。烏程令不崇三寶。陷之於獄。體無完膚。同事數人。咸謂非麹糵榮衛不可以生。慧獨毅然曰。酒為大過犯。吾佛首禁。生死等幻耳。毋
【現代漢語翻譯】 現代漢語譯本 寶禪。
乙丑四十四年（1685年）。
禪師正傳在北京寶禪參祖。
正傳是溧陽呂家的兒子，十九歲。跟隨善權樂庵剃度出家。參看『父母未生前』的話頭，卻無所得。刻苦修行了十四天。一天晚上經行時，剛要坐下，聽到琉璃燈光爆裂的聲音，忽然有所領悟。於是說：『古人所說的虛空粉碎，大地平沉，一人發真歸源，十方虛空全部銷殞，不是虛假的話。』直接前往燕都參拜祖師，通報自己所悟。話還沒說完，祖師忽然踢出一隻鞋子說：『向這裡說一句看看。』正傳無話可說，站在屋檐下從晚上到早晨。祖師出來看見他，叫正傳。正傳回頭。祖師翹起一隻腳，作出修羅遮蔽日月的姿勢。正傳於是大悟。
禪師智空應天界寺的邀請前去。
智空，字妙有，是雲南太和葛家的兒子。出家后前往雞足山，燃一指供佛。與朋友一同前往南嶽，下煉魔場，在仰山建庵，每天只吃一頓飯。向西越過江浙，尋訪各位祖師的遺蹟，在天目山閱藏，頓時明白大旨。在雙徑拜見萬松行秀禪師，於是得到印可。這年應天界寺的邀請前去。
丙寅四十五年（1686年）。
圓悟出生（就是後來的天童密雲圓悟）。
十一月十六日，出生于常州宜興蔣家。
明穆宗莊皇帝。
穆宗丁卯隆慶元年（1567年）。
禪師瑞巖下禺川真慧寂。
慧寂是雉城符家的兒子。侍奉母親以孝順聞名。辭退婚事出家。書寫《法華經》十二部，用來報答父母的恩情。努力參禪有所領悟，前往玉芝聚處印證。在飛霙院擔任首座。烏程縣令不崇敬三寶，將他關進監獄，身上沒有一塊完整的地方。同在一起的幾個人，都認為只有靠酒肉才能維持生命。慧寂獨自毅然地說：『酒是最大的過錯，是我們佛門首先禁止的。生死都像幻象一樣，不要喝。』
【English Translation】 English version Baochan.
The forty-fourth year of Yichou (1685).
Chan Master Zhengchuan visited the ancestral master at Baochan in Beijing.
Zhengchuan was the son of the Lü family of Liyang, nineteen years old. He was tonsured by Shanquan Le'an. He contemplated the 'word before parents were born,' but gained nothing. He practiced diligently for fourteen days. One evening, while walking, just as he was about to sit down, he heard the sound of the glass lamp exploding, and suddenly had an insight. So he said, 'What the ancients called the shattering of emptiness, the flattening of the earth, one person manifesting the true return to the source, all the emptiness of the ten directions disappearing, is not false talk.' He went directly to Yandu to visit the ancestral master, reporting what he had realized. Before he finished speaking, the ancestral master suddenly kicked out a single shoe and said, 'Say a word about this.' Zhengchuan was speechless, standing under the eaves from evening until morning. The ancestral master came out and saw him, calling Zhengchuan. Zhengchuan turned his head. The ancestral master raised one foot, making the posture of an Asura obscuring the sun and moon. Zhengchuan then had a great enlightenment.
Chan Master Zhikong went to the Tianjie Temple at their invitation.
Zhikong, styled Miaoyou, was the son of the Ge family of Taihe, Yunnan. After becoming a monk, he went to Jizu Mountain and burned a finger as an offering to the Buddha. He went to Nanyue with a friend, descended to the Demon Subduing Ground, built a hermitage on Yang Mountain, and ate only one meal a day. He crossed Jiangzhe to the west, visiting the relics of the ancestral masters, and read the Tripitaka at Tianmu Mountain, suddenly understanding the great meaning. He visited Wansong Xingxiu Chan Master at Shuangjing, and then received his approval. That year, he went to Tianjie Temple at their invitation.
The forty-fifth year of Bingyin (1686).
Yuanwu was born (who later became Miyun Yuanwu of Tiantong).
On the sixteenth day of the eleventh month, he was born into the Jiang family of Yixing, Changzhou.
Emperor Muzong Zhuang of the Ming Dynasty.
The first year of Longqing, Dingmao, under Emperor Muzong (1567).
Chan Master Ruiyan Xia Yuchuan Zhen Huiji.
Huiji was the son of the Fu family of Zhicheng. He was known for his filial piety in serving his mother. He declined marriage and left home. He wrote twelve copies of the Lotus Sutra to repay his parents' kindness. He diligently practiced Chan and had some understanding, going to Yuzhi to seek confirmation. He served as the head monk at Feiying Temple. The magistrate of Wucheng did not respect the Three Jewels and imprisoned him, leaving his body without a single intact spot. Several people with him believed that only wine and meat could sustain life. Huiji alone resolutely said, 'Wine is the greatest transgression, and is the first thing our Buddhist school forbids. Life and death are like illusions, do not drink.'
多言。至夜說偈而逝。
戊辰二年。
己巳三年。
祖付正傳法印。
傳悟后。服勤數載。禮辭南歸。祖書從上源流付之。臨行。覆以一笠曰。無露圭角。
慈舟念和尚掩關五臺。
念掩關五臺。晝則一食。夜則孤坐。久之自念。差別智不可不明。乃肆游諸方。一切苦行。人所頞蹙者。皆身親歷。后至石城。精厲過分。雙目忽盲。唸曰。幻身非有。病從何來。將身心一時放下。硬坐七日。雙目復明。
庚午四年。
辛未五年。
壬申六年。
憨山德清參祖。
清全椒蔡氏子。出家長干大報恩寺。大殿毀。清與雪浪恩。矢志興復。乃北遊京國。尋之五臺。以憨山自號。謁祖。祖問何處來。清曰。南方來。祖曰。記得來時路否。曰一過便休。祖曰。子卻來處分明。清作禮。侍立請益。祖開示向上。數語而出。
神宗顯皇帝。
神宗癸酉萬曆元年。
法藏生(是為三峰)。
十月七日。生於常州無錫蘇氏。
甲戌二年。
禪師天寧下大云云谷法會寂。
會嘉善懷氏子。參法舟濟于天寧。寢食俱廢。一日食盡不知。碗忽墮地。𨺗然省徹。得受記莂。韜跡香林。見明教嵩日課。遂效行之。徐魏國公延于叢桂庵
【現代漢語翻譯】 不多說話。直到晚上說偈語後去世。
萬曆戊辰二年（1580年）。
萬曆己巳三年（1581年）。
祖師付與正傳法印。
傳法開悟后，服侍數年。拜別祖師南歸。祖師寫下從上源流交付給他。臨行時，用一個斗笠蓋住他，說：『不要顯露鋒芒。』
慈舟念和尚在五臺山閉關。
念在五臺山閉關，白天只吃一頓飯，晚上獨自靜坐。時間久了，自己想到，差別智不可不明。於是四處遊歷，一切苦行，別人所畏懼退縮的，都親自經歷。後來到了石城，精進過度，雙眼忽然失明。念說：『幻身並非真實存在，病從何來？』將身心一時放下，硬坐七日，雙眼復明。
萬曆庚午四年（1582年）。
萬曆辛未五年（1583年）。
萬曆壬申六年（1584年）。
憨山德清參拜祖師。
德清是全椒蔡氏之子，在長干大報恩寺出家。大殿被毀，德清與雪浪恩發誓要興復。於是北遊京城，尋訪五臺山，以憨山自號。謁見祖師，祖師問從哪裡來。德清說：『從南方來。』祖師說：『記得來時的路嗎？』德清說：『一過便休。』祖師說：『你卻來處分明。』德清作揖，侍立請教。祖師開示向上之理，說了幾句話就讓他離開了。
神宗顯皇帝。
神宗萬曆癸酉元年（1573年）。
法藏出生（即後來的三峰）。
十月七日，生於常州無錫蘇氏。
萬曆甲戌二年（1574年）。
禪師天寧下大云云谷法會圓寂。
會是嘉善懷氏之子，跟隨法舟濟在天寧寺參禪。廢寢忘食。一天吃飯吃完了都不知道，碗忽然掉在地上，豁然省悟。得到受記。韜光隱跡于香林寺。見到明教嵩每日的功課，於是效仿實行。徐魏國公邀請他到叢桂庵。
【English Translation】 He didn't speak much. He passed away after reciting a verse at night.
Wanli, Wuchen Year 2 (1580).
Wanli, Jisi Year 3 (1581).
The Patriarch bestowed the Dharma Seal of the Correct Transmission.
After receiving the Dharma and attaining enlightenment, he served diligently for several years. He bid farewell to the Patriarch to return south. The Patriarch wrote down the lineage from the beginning and gave it to him. Before he left, he covered him with a bamboo hat, saying, 'Do not reveal your sharp edges.'
Monk Cizhou Nian entered seclusion on Mount Wutai.
Nian entered seclusion on Mount Wutai, eating only one meal during the day and sitting alone at night. After a long time, he thought to himself, 'The wisdom of differentiation must be understood.' So he traveled extensively in various directions, experiencing all kinds of ascetic practices. He personally experienced everything that people feared and retreated from. Later, he arrived at Shicheng, where he was overly diligent, and his eyes suddenly went blind. Nian said, 'The illusory body is not real, where does the illness come from?' He let go of body and mind at once, and sat firmly for seven days, and his eyes regained their sight.
Wanli, Gengwu Year 4 (1582).
Wanli, Xinwei Year 5 (1583).
Wanli, Renshen Year 6 (1584).
Hanshan Deqing paid homage to the Patriarch.
Deqing was the son of the Cai family of Quanjiao, and he became a monk at the Changgan Great Bao'en Temple. The main hall was destroyed, and Deqing and Xuelang En vowed to rebuild it. So he traveled north to the capital and sought out Mount Wutai, calling himself Hanshan. He visited the Patriarch, who asked where he came from. Deqing said, 'From the south.' The Patriarch said, 'Do you remember the way you came?' He said, 'It's over once it's passed.' The Patriarch said, 'You know clearly where you came from.' Deqing bowed, stood and asked for instruction. The Patriarch gave instructions on the upward path, said a few words, and let him leave.
Emperor Shenzong Xian.
Shenzong, Wanli, Guiyou Year 1 (1573).
Fazang was born (who became Sanfeng).
On the seventh day of October, he was born to the Su family of Wuxi, Changzhou.
Wanli, Jiaxu Year 2 (1574).
Chan Master Tianning Xia Dayun Yunggu Dharma Assembly passed away.
Hui was the son of the Huai family of Jiashan, and he followed Fazhou Ji to practice Chan at Tianning Temple. He forgot to eat and sleep. One day, he finished eating without realizing it, and the bowl suddenly fell to the ground, and he suddenly realized the truth. He received a prophecy. He hid his tracks at Xianglin Temple. Seeing Mingjiao Song's daily practice, he imitated it. Xu, the Duke of Wei, invited him to Conggui Hermitage.
。請住三藏殿。會危坐不越閫者三載。誅茅棲霞千佛嶺。陸儀部光祖訪之。機洽。欲為建寺。力辭之。嘉靖丙寅。集五十三人結禪期于天界。壬申。吳吏部默泉。鄭刑部旦泉等。請還故山。達觀可扣華嚴宗旨。為發揮法界圓融之妙。嘆未曾有。會定力攝持。住山四十餘年如一日。晝夜端坐。前置一爐。香菸不斷。終身禪誦無間。真末法精進幢也。當江南禪道梗澀之時。出入滅裂之地。始終無一議之者。其操行可知已。正月五日。四方之眾。睹會住處。𦦨發。及明趨視。而會已寂。住棲霞時。有開示袁文學了凡行功過格語。載本傳。
乙亥三年。
無明經徹悟。
經閱傳燈。見僧問興善。如何是道。善曰大好山。日夜提撕。至忘寢食。一日因搬石次。堅不可舉。極力推之。豁然大悟。即述偈曰。欲參無上菩提道。急急疏通大好山。知道始知山不好。翻身跳出祖師關。遂往廩山呈偈。忠即為印可。始許剃髮受具。
丙子四年。
敕法師覺淳等校訂續八大藏經典。
丁丑五年。
戊寅六年。
祖自五臺回至京結庵西城柳巷。
己卯七年。
庚辰八年。
禪師萬松下蒼山妙有智空寂。
空威儀豐偉。望之儼然一應真。住天界。遷超果。晚居余山寂
【現代漢語翻譯】 現代漢語譯本：請（達觀）住在三藏殿。他能危襟正坐，三年不下樓閣。後來在棲霞千佛嶺砍茅草居住。陸儀部光祖拜訪他，兩人意氣相投。陸光祖想為他建造寺廟，達觀堅決推辭。嘉靖丙寅年（1566年），他聚集五十三人在天界寺結禪期。壬申年（1572年），吳吏部默泉、鄭刑部旦泉等人，請求他回到故鄉山中。達觀能夠深入理解《華嚴經》的宗旨，為大家闡述法界圓融的精妙之處，令人歎爲觀止。他以堅定的定力攝持身心，在山中住了四十多年，始終如一日。日夜端坐，面前放置一個香爐，香菸不斷。終身禪修誦經，從不間斷，真是末法時期精進的榜樣。當江南禪道衰微之時，他出入于各種混亂的場合，始終沒有人對他提出異議，他的操守品行由此可見。正月五日，四方大眾看到他居住的地方，發出光芒。等到天亮前去觀看，達觀已經圓寂。住在棲霞山時，他曾開示袁文學了凡行功過格的言語，記載在本傳中。
乙亥三年（時間待查）。
無明經徹悟。
（無明）閱讀《傳燈錄》，看到僧人問興善禪師什麼是道，興善禪師回答『大好山』。他日夜提撕這句話，甚至忘記了睡覺吃飯。有一天，因為搬石頭，石頭非常沉重，無法舉起，他竭盡全力推動石頭，突然豁然大悟。於是寫了一首偈語說：『想要參悟無上菩提道，就要趕緊疏通大好山。知道之後才知道山不好，翻身跳出祖師關。』於是前往廩山呈上偈語，忠禪師就為他印可，才允許他剃髮受具足戒。
丙子四年（時間待查）。
敕令法師覺淳等人校訂續編《八大藏經》。
丁丑五年（時間待查）。
戊寅六年（時間待查）。
（某）祖師從五臺山回到京城，在西城柳巷結庵居住。
己卯七年（時間待查）。
庚辰八年（時間待查）。
禪師萬松下蒼山妙有智空寂。
（智空）禪師威儀莊重，讓人一看就覺得像是一位真正的修行人。他住在天界寺，後來遷居到超果寺，晚年居住在余山寂。
【English Translation】 English version: Please let (Daguan) reside in the Tripitaka Hall. He could sit upright and still for three years without descending from the building. Later, he lived in Qianfo Ridge (Thousand Buddha Ridge) in Qixia, clearing grass to dwell there. Lu Guangzu, from the Ministry of Rites, visited him, and they found each other congenial. Lu Guangzu wanted to build a temple for him, but Daguan firmly declined. In the year of Bingyin in the Jiajing reign (1566), he gathered fifty-three people at Tianjie Temple to engage in a Chan retreat. In the year of Renchen (1572), Wu Moquan from the Ministry of Personnel, Zheng Danquan from the Ministry of Justice, and others requested him to return to his hometown mountains. Daguan was able to deeply understand the principles of the Avatamsaka Sutra (Huayan Jing), expounding the wonders of the perfect fusion of the Dharmadhatu (法界), which was truly astonishing. With steadfast samadhi (定力) holding his mind, he lived in the mountains for more than forty years, remaining the same as ever. Day and night, he sat upright, with an incense burner placed in front of him, the smoke never ceasing. Throughout his life, he practiced Chan meditation and recited scriptures without interruption, truly a model of diligence in the Dharma-ending Age (末法). When the Chan tradition in Jiangnan was declining, he entered and exited various chaotic situations, yet no one ever raised objections to him, demonstrating his integrity and conduct. On the fifth day of the first month, the masses from all directions saw light emanating from his dwelling place. When they went to check before dawn, Daguan had already passed away. While living in Qixia Mountain, he gave instructions to Yuan Liaofan, a literary scholar, on the merit and demerit recording method, which is recorded in his biography.
Year Yihai, third year (Time to be determined).
Wuming (無明) thoroughly awakened through scriptures.
(Wuming) read the Transmission of the Lamp (Chuandeng Lu), seeing a monk asking Zen Master Xingshan what is the Dao (道), and Zen Master Xingshan replied 'Great Good Mountain'. He contemplated this day and night, even forgetting to sleep and eat. One day, while moving a stone, the stone was very heavy and could not be lifted. He exerted all his strength to push the stone, and suddenly he had a great enlightenment. So he wrote a verse saying: 'If you want to understand the unsurpassed Bodhi (菩提) path, you must quickly dredge the Great Good Mountain. After knowing, you know that the mountain is not good, turn around and jump out of the ancestral gate.' So he went to Linshan to present the verse, and Zen Master Zhong approved it, and then allowed him to shave his head and receive full ordination.
Year Bingzi, fourth year (Time to be determined).
An imperial order was issued for Dharma Master Juechun and others to proofread and continue compiling the Supplementary Eight Great Canons.
Year Dingchou, fifth year (Time to be determined).
Year Wuyin, sixth year (Time to be determined).
The (certain) patriarch returned from Mount Wutai to the capital and built a hermitage in Liuxiang, Xicheng.
Year Jimao, seventh year (Time to be determined).
Year Gengchen, eighth year (Time to be determined).
Chan Master Wan Songxia, Cangshan Miaoyou Zhikong Jiji.
Chan Master (Zhikong)'s demeanor was dignified, making people feel like he was a true practitioner at first glance. He lived in Tianjie Temple, later moved to Chaoguo Temple, and lived in Yushan Jiji in his later years.
。徐階銘其塔。
禪師東塔下敬畏如空寂。
空香水施氏子。嗣野翁曉。
云外香曰。斷橋倫傳方山寶。寶傳無見睹。睹傳白雲度。度傳古拙俊。再四傳至寶芳進。進傳野翁曉。曉傳敬畏空。空傳古湛沖。沖之後遂斬無傳。衣偈留車奚庵。
辛巳九年。
臨濟第二十八世圓通祖示寂。
正月十九日。寂。塔于城西之小西門。
禪師無念深有住龍湖。
臨濟第二十九世祖
諱正傳。字幻有。嗣圓通。
壬午十年。
臨濟第二十九世禹門祖嗣宗統。
癸未十一年。
甲申十二年。
乙酉十三年。
曹洞三十世西京萬壽幻休潤和尚寂(宗鏡書祖嗣)。
發明(潤當嗣宗統以俟后定故書法如此)。
順德鵲山天然佐和尚寂(曹洞三十世宗鏡書祖嗣)。
佐隱鵲山。有請說法者。堅辭之。十月。預知時至。浴畢坐逝。
丙戌十四年。
詔頒藏經施天下名山。
國初刻藏。有北方撰述諸經未入藏者。詔補入之。敕頒十五藏。散施天下名山。
慈舟念和尚南遊普陀禪師湛然圓澄參謁受印證。
念游普陀歸。由越之止風涂。眾請說法。湛然澄來參。念問止風涂向青山近。越王城畔滄
{ "translations": [ "現代漢語譯本：徐階為他題寫了塔銘。", "", "禪師敬畏如空寂禪師，在東塔下。", "", "空香水施氏子，是野翁曉的法嗣。", "", "云外香說：斷橋倫傳方山寶，方山寶傳無見睹，無見睹傳白雲度，白雲度傳古拙俊。再經過四次傳法，傳至寶芳進，寶芳進傳野翁曉，野翁曉傳敬畏空，敬畏空傳古湛沖。古湛沖之後就斷絕了傳承。衣缽和偈語留給了車奚庵。", "", "辛巳年九年（具體年份需要根據上下文確定）。", "", "臨濟宗第二十八世圓通祖師示寂。", "", "正月十九日圓寂，塔在城西的小西門。", "", "禪師無念深有，住在龍湖。", "", "臨濟宗第二十九世祖師", "", "法諱正傳，字幻有，是圓通的法嗣。", "", "壬午年十年（具體年份需要根據上下文確定）。", "", "臨濟宗第二十九世禹門祖師，法嗣宗統。", "", "癸未年十一年（具體年份需要根據上下文確定）。", "", "甲申年十二年（具體年份需要根據上下文確定）。", "", "乙酉年十三年（具體年份需要根據上下文確定）。", "", "曹洞宗第三十世西京萬壽幻休潤和尚圓寂（宗鏡書寫祖師法嗣）。", "", "說明（潤本應是宗統的法嗣，因為要等待以後確定，所以書法如此）。", "", "順德鵲山天然佐和尚圓寂（曹洞宗第三十世，宗鏡書寫祖師法嗣）。", "", "佐隱居在鵲山，有人請他說法，他堅決推辭。十月，預知時至，沐浴完畢後坐化圓寂。", "", "丙戌年十四年（具體年份需要根據上下文確定）。", "", "朝廷頒佈藏經，施捨給天下名山。", "", "國家初年刻印藏經，有一些北方撰寫的經典沒有收入藏經，朝廷下詔補充進去。敕令頒佈十五部藏經，分散施捨給天下名山。", "", "慈舟念和尚南遊普陀山，禪師湛然圓澄參拜謁見，接受印證。", "", "念游普陀山歸來，從越地停留在風涂。眾人請他說法，湛然澄前來參拜。念問：『止風涂靠近青山，越王城邊是滄海，你從哪裡來？』澄說：『我從海上來，特來參拜和尚。』念說：『你來參拜我，我卻不認識你。』澄說：『和尚不認識我，我卻認識和尚。』念說：『你認識我，我卻不認識你，你認識的是誰？』澄說：『我認識的是和尚的眼睛。』念說：『你既然認識我的眼睛，就應該認識我的手。』澄說：『和尚的手，我卻不認識。』念說：『你為什麼不認識？』澄說：『如果我認識和尚的手，那我就不認識和尚的眼睛了。』念說：『你既然不認識我的手，又怎麼認識我的眼睛？』澄無言以對。念說：『你暫且住在這裡。』澄於是留在風涂，服侍念和尚。過了三個月，澄再次請求開示。念說：『你從哪裡來？』澄說：『我從普陀山來。』念說：『普陀山有什麼訊息？』澄說：『普陀山沒有訊息。』念說：『既然沒有訊息，你來這裡做什麼？』澄無言以對。念舉起拂子說：『會么？』澄說：『不會。』念便打了他。澄豁然大悟。念說：『你見到了什麼？』澄說：『我見到了和尚的拂子。』念說：『你既然見到了我的拂子，就應該見到了普陀山。』澄說：『我見到了普陀山。』念說：『你見到的普陀山在哪裡？』澄舉起拂子。念說：『你既然見到了普陀山，就應該知道我的落處。』澄說：『我知道和尚的落處。』念說：『我的落處在哪裡？』澄便打了念一拂子。念大笑。於是為他剃度，授予具足戒，讓他繼承了自己的法脈。』」 ], "english_translations": [ "English version: Xu Jie inscribed the pagoda.", "", "Chan Master Jing Ru Kongji was at the foot of the East Pagoda, filled with reverence.", "", "Kong Xiangshui Shishi Zi was a successor of Ye Weng Xiao.", "", "Yunwai Xiang said: 'Duanqiao Lun transmitted to Fangshan Bao, Fangshan Bao transmitted to Wujian Du, Wujian Du transmitted to Baiyun Du, Baiyun Du transmitted to Gu Zhuo Jun. After four transmissions, it reached Bao Fangjin, Bao Fangjin transmitted to Ye Weng Xiao, Ye Weng Xiao transmitted to Jing Ru Kong, Jing Ru Kong transmitted to Gu Zhan Chong. After Gu Zhan Chong, the transmission was cut off. The robe and verse were left to Che Xi'an.'", "", "In the ninth year of Xin Si (the specific year needs to be determined based on the context).", "", "The 28th generation of the Linji (Rinzai) lineage, Zen Master Yuantong, passed away.", "", "He passed away on the 19th day of the first month. His pagoda is located at the Xiaoximen (Small West Gate) outside the city's west gate.", "", "Chan Master Wunian Shenyou resided at Longhu (Dragon Lake).", "", "The 29th generation of the Linji (Rinzai) lineage", "", "His Dharma name was Zhengchuan, his style name was Huanyou, and he was a successor of Yuantong.", "", "In the tenth year of Ren Wu (the specific year needs to be determined based on the context).", "", "The 29th generation of the Linji (Rinzai) lineage, Zen Master Yumen, Dharma successor Zongtong.", "", "In the eleventh year of Gui Wei (the specific year needs to be determined based on the context).", "", "In the twelfth year of Jia Shen (the specific year needs to be determined based on the context).", "", "In the thirteenth year of Yi You (the specific year needs to be determined based on the context).", "", "The 30th generation of the Caodong (Soto) lineage, Abbot Huanxiu Run of Wan Shou Temple in Xijing, passed away (Zongjing wrote the Dharma lineage).", "", "Explanation (Run should have been the Dharma successor of Zongtong, but because it was to be determined later, the writing is like this).", "", "Zen Master Tianran Zuo of Queshan (Magpie Mountain) in Shunde passed away (the 30th generation of the Caodong (Soto) lineage, Zongjing wrote the Dharma lineage).", "", "Zuo lived in seclusion on Queshan. When someone asked him to expound the Dharma, he firmly declined. In October, knowing the time had come, he bathed and passed away in a seated posture.", "", "In the fourteenth year of Bing Xu (the specific year needs to be determined based on the context).", "", "An imperial decree was issued to distribute the Tripitaka (Buddhist canon) to famous mountains throughout the country.", "", "In the early years of the dynasty, when the Tripitaka was carved, some scriptures written in the north were not included. An imperial decree was issued to supplement them. Fifteen copies of the Tripitaka were ordered to be distributed to famous mountains throughout the country.", "", "Zen Master Cizhou Nian traveled south to Mount Putuo. Zen Master Zhanran Yuancheng paid homage and received endorsement.", "", "Nian returned from Mount Putuo and stopped at Fengtu in Yue. The assembly requested him to expound the Dharma. Zhanran Cheng came to pay homage. Nian asked, 'Fengtu is close to the green mountains, and the Yue Wang City is by the vast sea. Where do you come from?' Cheng said, 'I come from the sea, especially to pay homage to the monk.' Nian said, 'You come to pay homage to me, but I don't know you.' Cheng said, 'The monk doesn't know me, but I know the monk.' Nian said, 'You know me, but I don't know you. Who do you know?' Cheng said, 'I know the monk's eyes.' Nian said, 'Since you know my eyes, you should know my hand.' Cheng said, 'I don't know the monk's hand.' Nian said, 'Why don't you know it?' Cheng said, 'If I knew the monk's hand, then I wouldn't know the monk's eyes.' Nian said, 'Since you don't know my hand, how do you know my eyes?' Cheng was speechless. Nian said, 'You can stay here for now.' So Cheng stayed in Fengtu, serving Zen Master Nian. After three months, Cheng again requested instruction. Nian said, 'Where do you come from?' Cheng said, 'I come from Mount Putuo.' Nian said, 'What news is there from Mount Putuo?' Cheng said, 'There is no news from Mount Putuo.' Nian said, 'Since there is no news, what are you doing here?' Cheng was speechless. Nian raised his whisk and said, 'Do you understand?' Cheng said, 'I don't understand.' Nian then struck him. Cheng suddenly awakened. Nian said, 'What did you see?' Cheng said, 'I saw the monk's whisk.' Nian said, 'Since you saw my whisk, you should have seen Mount Putuo.' Cheng said, 'I saw Mount Putuo.' Nian said, 'Where is the Mount Putuo you saw?' Cheng raised his whisk. Nian said, 'Since you saw Mount Putuo, you should know where I land.' Cheng said, 'I know where the monk lands.' Nian said, 'Where do I land?' Cheng then struck Nian with the whisk. Nian laughed loudly. Then he shaved his head, gave him the complete precepts, and allowed him to inherit his Dharma lineage.'" ] }
海遙時如何。澄曰。月穿滄海破。波斯不展眉。念復舉洞上宗旨。逐一問澄。澄乃說偈呈似曰。五位君臣切要知箇中何必待思維。石女慣弄無針線。木偶能提化外機。井底紅塵騰靄靄。山頭白浪滾飛飛。誕生本是無功用。不覺天然得帝畿。念閱曰。語句綿密。不落終始。真當家種草也。遂召入室印證曰。汝后開兩片唇皮。截斷天下人舌頭有分在。即付偈曰。曹源一滴水。佛祖相分付。至今授受時。大地為甘露。咄。五乳峰頭無鏃箭。射得南方半個兒。
慈舟念和尚住嘉禾東塔。
念應請住嘉禾之東塔。遷豫之云居。匡廬。后欲投老臺山。越中緇白力挽歸寶林道場。(汰如河法師續高僧傳稱師為清涼國師後身)示寂后。法嗣湛然澄。迎龕塔于顯聖南山之麓。
丁亥十五年。
禪師萬松下嘉禾東禪千松明得寂。
得號月亭。以嗣萬松。易號千松。烏程周氏子。始參百川海。不契。單衣芒屩。遍歷叢席。備嘗艱苦。所遇皆外道法事。自念般若緣薄。益奮勵。投上竺哀吁普門大士。祈姤明師。乃謁萬松林。泫然請決。凡十載無所入。一日閱楞嚴經。至清凈本然。云何忽生山河大地。恍若雲散長空。寒蟾獨朗。呈偈。松頷之。松住雙徑。得為眾負米縛薪。不憚艱苦。獨行樸蔌間。遇虎橫踞。得卓
【現代漢語翻譯】 現代漢語譯本： 念和尚問澄：『海遙時如何？』澄回答說：『月亮穿透滄海，將其擊破，波斯人也因此不展眉頭。』念和尚又舉洞山良價的宗旨，逐一詢問澄。澄於是說偈呈上，說：『五位君臣的切要之處，要知道其中道理，何必等待思索。石女慣於玩弄沒有針線的活計，木偶能夠提攜化外的玄機。井底的紅塵騰起靄靄，山頭的白浪翻滾飛揚。誕生本來就是沒有功用，不知不覺天然獲得帝王之位。』念和尚閱讀後說：『語句綿密，不落入終始的窠臼，真是當家人的種草。』於是召澄入室印證說：『你以後開動兩片嘴唇，截斷天下人的舌頭，是有你的份的。』隨即付偈說：『曹源（曹山本寂）的一滴水，佛祖互相分付。至今傳授之時，大地都變為甘露。』咄！五乳峰頭沒有箭鏃，卻射中了南方半個兒。
慈舟念和尚住在嘉禾東塔。
念和尚應邀住在嘉禾的東塔，后遷往豫章的云居山、匡廬山。後來想要在臺山安度晚年，越地的僧俗竭力挽留他回到寶林道場。（汰如河法師在《續高僧傳》中稱念和尚為清涼國師的後身）圓寂后，法嗣湛然澄，將靈龕安葬在顯聖寺南山的山腳下。
丁亥十五年（時間待考）。
禪師萬松行秀的弟子嘉禾東禪千松明得圓寂。
明得，法號月亭，繼承萬松行秀的法脈，后改號千松。是烏程周氏的兒子。最初參學百川海，但不契合。於是身穿單衣，腳穿草鞋，遍訪各處叢林道場，嚐盡艱辛。所遇到的都是外道法事。他自認為般若智慧的因緣淺薄，更加奮發努力，投向上竺寺哀求普門大士（觀世音菩薩），祈求遇到開悟自己的明師。於是拜謁萬松行秀，泫然淚下，懇請決疑。凡十年沒有領悟。一日閱讀《楞嚴經》，讀到『清凈本然，云何忽生山河大地』，恍然大悟，如同雲散長空，寒蟾獨朗。於是呈偈。萬松行秀認可了他。萬松行秀住在雙徑山時，明得為大眾負米、捆柴，不畏懼艱苦。獨自在簡樸的生活中修行，遇到老虎橫臥路中，明得...
【English Translation】 English version: Nian asked Cheng: 'What is it like when the sea is far away?' Cheng replied: 'The moon pierces and breaks the vast sea, and the Persian does not frown.' Nian then raised the teaching of Dongshan Liangjie (洞山良價), questioning Cheng one by one. Cheng then presented a verse, saying: 'The essentials of the five ranks of sovereign and ministers, one must know the reason within, why wait for contemplation? The stone woman is accustomed to playing with needleless thread, the wooden puppet can carry the mysteries beyond transformation. Red dust rises in the well, white waves roll and fly on the mountain top. Birth is originally without merit, unknowingly one naturally obtains the imperial throne.' Nian read it and said: 'The words are dense, not falling into beginning or end, truly the grass of a master's family.' He then summoned Cheng into the room and confirmed, saying: 'In the future, when you open your two lips, you will have a share in cutting off the tongues of all people under heaven.' He then gave a verse, saying: 'A drop of water from Caoyuan (曹源, Caoshan Benji 曹山本寂), the Buddhas and Patriarchs entrust to each other. Even now, at the time of transmission, the earth becomes nectar.' DOH! On the peak of the Five Breasts, there is no arrow, yet it shoots half of the South.
Monk Cizhou Nian lived in the East Pagoda of Jiahe.
Monk Nian was invited to live in the East Pagoda of Jiahe, and later moved to Yunju Mountain and Kuanglu Mountain in Yuzhang. Later, he wanted to spend his old age on Mount Tai, but the monks and laypeople of Yuezhou strongly urged him to return to Baolin Monastery. (Daru He, a Dharma master, in his Continued Biographies of Eminent Monks, called Master Nian the reincarnation of National Teacher Qingliang.) After his death, his Dharma heir Zhanran Cheng, enshrined his remains at the foot of the South Mountain of Xiansheng Temple.
The fifteenth year of Dinghai (year to be confirmed).
Chan Master Wansong Xingxiu's (萬松行秀) disciple, Qiansong Mingde (千松明得) of Jiahe East Chan, passed away.
Mingde, Dharma name Yueting, inherited the Dharma lineage of Wansong Xingxiu, and later changed his name to Qiansong. He was the son of the Zhou family of Wucheng. He initially studied with Baichuan Hai, but did not resonate. So he wore single clothes and straw sandals, traveling to various monastic centers, experiencing hardships. What he encountered were all heretical practices. He considered his Prajna wisdom to be shallow, and became more diligent, appealing to the Bodhisattva Pumen (普門大士, Avalokitesvara) at Shangzhu Temple, praying to meet a wise teacher who could enlighten him. He then visited Wansong Xingxiu, tearfully begging for guidance. For ten years, he had no insight. One day, reading the Surangama Sutra, he came to 'Pure and inherent, how suddenly arise mountains, rivers, and the great earth,' and suddenly realized, like clouds scattering in the sky, a cold moon shining alone. He then presented a verse. Wansong Xingxiu approved of him. When Wansong Xingxiu lived on Shuangjing Mountain, Mingde carried rice and bundled firewood for the community, not fearing hardship. Practicing alone in simple living, he encountered a tiger lying across the road, Mingde...
錫正立。虎俯首避去。時咸異之。適覽棗柏合論。至十地品。午夜隱幾而坐。夢遊兜羅綿世界。闡華嚴奧旨。至於結座。乃說偈曰。從本已來無。今日何曾有。一毛頭上見。虛空笑開口。喝一喝。寤白松。松撫之。松寂后。懸鐺守塔者千有餘日。乃孑身趨凌霄峰。結茅孤坐。衣草食木。苦行精研。一夕趺坐。心境豁爾。疑滯冰釋。自此道價崢嶸。毳徒輻湊。陸五臺率眾請法。吳司𡨥韞庵請說法于靈隱。管僉憲東溟請闡法于天池。沈儀部觀頤請住圓證寺。世方崇事真武。比邱有披法服而膜拜者。得見悉叱曰。此北方一水神耳。教中謂毗沙門天王。愿興神力。為佛外護。爾授七佛袈裟。而禮。何謬倒乃爾。往往改像設而更廟宇。俾學者專心正道。得為人修干玉立。性度伉直。以勝法為自重。以傳道為己任。禍患不茍避。戚喜不形色。至於登座白椎。則慈雲靄然。三千炳著。八萬森嚴。七眾無不渥其沛澤。而醉心者伙矣。所遇公卿。未嘗降禮作卑謟態。群小或憎詬之。百折不回。是冬示疾。吉祥而逝。
相宗法師蘇州華山祖住寂。
住字幻依。號麓亭。丹徒朱氏子。八龍蟠山出家。受法華華嚴諸大部。自謂覺識所依。非關真際。游少室。依大章五載。復至伏牛。依高安十二夏。次游都下。謁松秀二法師。盡得清
涼之旨。淮安胡給諫延住缽池山。造大藏經。作無遮會。訪無極于南京。居第二座鉗錘之暇。即入眾作務演華嚴於京口萬壽寺。至入法界品。地震。天雨甘露。寶華。時無極妙峰承印。亦居座下。萬曆甲申。憩錫蘇州蓮華峰下。建精舍居之。立三不留軒。謂不留骸骨。不留衣缽。不留徒眾也。九月告眾而逝。異香積時不散。塔全身於蓮華峰之陰。王世貞銘其塔。住持常不輕行。提獎孜孜。所至皆成寶坊。
戊子十六年(歲大饑)。
己丑十七年。
沙門真可募刻方冊大藏。
可字達觀。號紫柏。嘗復楞嚴寺。以大藏京板印購煩難。欲易梵筴為方冊。便於流通。上首道開法本。慨肩鉅任。馮夢禎陸光祖等。共相倡舉。佈告天下。今之嘉禾楞嚴藏經是也。
庚寅十八年。
無言道和尚住嵩山少室。
道字無言。新建胡氏子。嗣幻休潤。嵩山四眾請住少室祖庭。周藩國主迎道說法。主大開悟。汝寧王聞之亦迎道至。世子病足。倚杖而視。道乃引之周行七轉。汗流如注。而足即瘳。僧問外道問世尊曰。不問有言。不問無言。世尊良久。意旨如何。道曰。動容揚古路。不墮悄然機。道機鋒敏捷。襟懷平實。后寂。塔于少室祖塋。
禪師儀豐方彖安禪蓮居。
彖達州羅氏
【現代漢語翻譯】 現代漢語譯本 涼之旨。淮安的胡給諫邀請無極禪師住在缽池山，建造大藏經，舉辦無遮大會。又在南京拜訪無極禪師。在擔任第二座鉗錘（指輔助弘法）的空閑時間，就到京口的萬壽寺向大眾演說《華嚴經》。講到《入法界品》時，發生地震，天空降下甘露和寶華。當時無極和妙峰承印也在座下。萬曆甲申年（1584年），無極禪師在蘇州蓮華峰下休息，建造精舍居住，並立下『三不留軒』，意思是『不留下骸骨，不留下衣缽，不留下徒眾』。九月，無極禪師告知大眾后圓寂，異香持續很長時間沒有散去。全身被安葬在蓮華峰的陰面。王世貞為他撰寫了塔銘。無極禪師擔任住持時，經常以『常不輕』的精神行事，孜孜不倦地提攜後輩，所到之處都變成了寶貴的道場。
戊子十六年（萬曆十六年，1588年），發生大饑荒。
己丑十七年（萬曆十七年，1589年）。
沙門真可（紫柏達觀）募集資金雕刻方冊大藏經。
真可，字達觀，號紫柏。曾經修復楞嚴寺。因為大藏經的京版印刷購買困難，想要把梵筴改為方冊，以便於流通。上首道開法本承擔了這項重任。馮夢禎、陸光祖等人共同倡導，佈告天下。現在嘉禾的楞嚴藏經就是這樣來的。
庚寅十八年（萬曆十八年，1590年）。
無言道和尚住在嵩山少室。
道，字無言，是新建胡氏的兒子，繼承了幻休潤的法脈。嵩山的僧眾邀請他住在少室祖庭。周藩的國主迎接道和尚說法，國主因此大徹大悟。汝寧王聽說后也迎接道和尚。世子的腳生病，拄著枴杖來看他。道和尚就引導世子繞行七圈，汗流如注，腳病立刻痊癒。有僧人問：外道問世尊說：『不問有言，不問無言，世尊良久不語，意旨如何？』道和尚回答說：『動容揚古路，不墮悄然機。』道和尚機鋒敏捷，襟懷坦蕩。後來圓寂，塔葬在少室祖塋。
禪師儀豐方彖在蓮居安禪。
彖是達州羅氏。
【English Translation】 English version Liang Zhi's Intention. Hu, a supervising secretary of the Huai'an prefecture, invited Chan Master Wuji to reside at Mount Bochi, where he sponsored the creation of the Great Treasury of Scriptures (Dazangjing) and organized an Unrestricted Assembly (Wuzhehui). He also visited Wuji in Nanjing. During his spare time from his role as a 'second seat hammer' (referring to assisting in propagating the Dharma), he lectured on the Avatamsaka Sutra (Huayan Jing) at Longevity Temple (Wanshou Si) in Jingkou. When he reached the 'Entering the Dharma Realm' chapter, an earthquake occurred, and the sky rained down sweet dew and precious flowers. At that time, Wuji and Miaofeng Chengyin were also present. In the year Jia Shen of the Wanli era (1584), he rested at the foot of Lotus Peak (Lianhua Feng) in Suzhou, where he built a hermitage to live in. He established the 'Three No-Leaving Pavilion,' meaning 'not leaving behind bones, not leaving behind robes and bowls, and not leaving behind disciples.' In the ninth month, he informed the assembly and passed away. The extraordinary fragrance lingered for a long time. His entire body was buried on the shady side of Lotus Peak. Wang Shizhen wrote his pagoda inscription. As abbot, he consistently practiced the 'Never Disparaging' conduct, diligently encouraging those around him, and wherever he went, he transformed the place into a precious sanctuary.
In the sixteenth year of Wuzi (Wanli 16, 1588), there was a great famine.
In the seventeenth year of Jichou (Wanli 17, 1589).
The Shramana Zhenke (Zibo Daguan) raised funds to carve the square-folio Great Treasury of Scriptures.
Zhenke, styled Daguan, named Zibo, once restored Lengyan Temple. Because the Beijing edition printing of the Great Treasury of Scriptures was difficult to purchase, he wanted to change the palm-leaf manuscripts into square folios for easier circulation. The leading disciple, Daokai Faben, took on this important task. Feng Mengzhen, Lu Guangzu, and others jointly advocated and announced it to the world. This is how the Lengyan Treasury of Scriptures of Jiahe came about.
In the eighteenth year of Gengyin (Wanli 18, 1590).
The Venerable Wuyan Dao resided at Shaoshi Mountain (Shaoshi Shan) in Mount Song (Song Shan).
Dao, styled Wuyan, was the son of the Hu family of Xinjian, and inherited the Dharma lineage of Huanxiu Run. The Sangha of Mount Song invited him to reside at the ancestral temple of Shaoshi. The Prince of the Zhou principality welcomed Dao to preach the Dharma, and the prince attained great enlightenment as a result. The Prince of Runing, upon hearing of this, also welcomed Dao. The prince's son had a diseased foot and relied on a cane to see him. Dao then led him to walk around seven times, causing him to sweat profusely, and his foot was immediately healed. A monk asked: 'An outsider asked the World Honored One: 'I do not ask about speech, I do not ask about non-speech. What is the intention of the World Honored One's long silence?' Dao replied: 'Moving the countenance reveals the ancient path, not falling into silent stagnation.' Dao's wit was quick, and his heart was open and honest. Later, he passed away and was buried in the ancestral cemetery of Shaoshi.
Chan Master Yifeng Fang Tuan practiced Chan meditation at Lianju.
Tuan was a member of the Luo family of Dazhou.
子。出家太平興國。參鬼神覷不破之機。三年有省。南詢結茅雙徑鵬摶峰。蒿糝不給。深究玄要之旨。棲止清平山。一日聞午炊作聲。徹去疑滯。返興國。葺故宇。薦至杭郡。時蓮居首啟禪期。一時究心之士咸集。請彖說法因秉鼗鼓示眾法要。
祥符蔭曰。白馬彖禪師。真參力究。密證宗乘。秘重大法。不以禪師自居。神廟時。蓮居開禪期。皋亭永慶辟枯木堂。儀豐聞谷二大師。實以禪攝講凈。而不滯理致。不墮名言者也。
辛卯十九年。
法藏出家。
藏得度於邑之五牧德慶院。命今名。
壬辰二十年。
沙門真可禮石經于雷音寺感舍利放光。
可書法華經以報二親。薦入都門。復潭柘古剎。西遊峨嵋。由三晉歷關中。踐棧道。禮普賢大士。順流下瞿塘。過荊襄。一登太和。住錫匡阜。重新歸宗故址。自皖公山北上。探問石經遺蹟。掃琬公塔院。啟石室。佛座獲一寶函。中有佛舍利若干。出視光燭林壑。適慈聖太后曩歲拜為弟子。命近侍致齋供。乃紫伽黎。可以偈辭。有云自慚貧骨難披紫。施與高僧福更增。因請舍利進宮。三日脩敬。出帑金重固於石窟。憨山德清記之以文。
癸巳二十一年。
沙門南嶽伏虎巖真清寂。
清字象先。湘潭羅氏子。依
伏虎巖寶珠得度。參無字。因舟觸岸有省。戒行精嚴。道聲藹著。慈聖太后錫金紋紫方袍。以褒崇之。復慈雲禪剎。是歲正月二十九日。往生凈土。
甲午二十二年。
乙未二十三年。
祖住龍池圓悟出家侍行。
悟正月詣顯親。禮祖為師。祖以悟學道勇銳。志期徹悟。命名圓悟。是春祖應太常唐凝庵請住龍池。悟為荷橐而往。身任眾務。以至鬻薪陶器。負米百里之外。雖刻苦事眾。而參究益力。
憨山德清戍雷陽。
清因前頒藏使者觸上怒。並及之。下鎮撫獄。以私創牢山寺院。遣戍雷州。清乃謂眾曰。佛為一切眾生。不捨三途。今東海蔑戾車地。素不聞三寶名。今予教化十二年。三歲赤子。皆知唸佛。舍邪歸正。予愿足矣。第以重修本寺志未酬。可痛心耳。乃離即墨。士民傾城涕泣追送。下獄。時京城[言*苔]剎。皆為誦經禮懺保護。衲子中。有然香煉臂水齋持咒。以加護之者。在獄八閱月。冬十月發遣。朝士大夫多褻服䇿蹇相送。安肅鄭大司馬范溪公子。在金吾。素未相識。時設燕。會在朝縉紳請救。以至涕泣。訴其無妄。
丙申二十四年。
丁酉二十五年。
戊戌二十六年。
圓悟始納僧服。
先是悟出家時。祖即命剃染。而苦愿終
【現代漢語翻譯】 現代漢語譯本：伏虎巖寶珠禪師證悟得度。參『無』字話頭。因船觸岸而有所領悟。戒律精嚴，道風遠播。慈聖太后賜予金紋紫方袍，以示褒獎和尊崇。后復興慈雲禪寺。於該年正月二十九日，往生凈土。
甲午二十二年（1594年）。
乙未二十三年（1595年）。
祖師住在龍池，圓悟（指圓悟禪師）出家侍奉左右。
圓悟禪師正月前往顯親，拜祖師為師。祖師認為圓悟禪師學道勇猛精進，立志徹底覺悟，因此賜名圓悟。這年春天，祖師應太常唐凝庵的邀請，前往龍池主持。圓悟禪師負責挑行李跟隨前往，親自承擔各種事務，甚至包括賣柴、燒陶器、從百里之外背米。雖然刻苦地為大眾服務，但參禪求悟更加努力。
憨山德清禪師被流放到雷陽。
德清禪師因為之前頒發藏經的使者觸怒了皇帝，牽連到他。被關押在鎮撫司監獄。因為私自建立牢山寺院，被流放到雷州。德清禪師於是對眾人說：『佛爲了所有眾生，不捨棄三惡道。如今東海邊陲的蔑戾車（指邊遠不開化之地）之地，向來沒有聽聞過三寶的名號。如今我教化了十二年，三歲的孩子，都知道唸佛。捨棄邪惡，歸於正道。我的願望已經足夠了。只是重修本寺的志願沒有實現，實在令人痛心。』於是離開即墨。士人和百姓傾城哭泣著追送。下獄后，京城的所有寺院，都為他誦經禮懺，祈求保護。僧人中，有人燃香、煉臂、設水齋、持咒，來加以護佑。在監獄裡待了八個月。冬季十月被髮遣。朝廷的士大夫大多穿著便服，拄著枴杖相送。安肅的鄭大司馬，范溪公子，在金吾衛，向來不認識。當時設宴，聚會在朝的縉紳，請求營救，甚至哭泣，訴說他的冤枉。
丙申二十四年（1596年）。
丁酉二十五年（1597年）。
戊戌二十六年（1598年）。
圓悟禪師開始正式穿上僧服。
在這之前，圓悟禪師出家的時候，祖師就命他剃度染衣，但他苦行求愿始終。
【English Translation】 English version: Baozhu of Fuhuyan Monastery attained enlightenment. He contemplated the 'Wu' (無, meaning 'no' or 'nothingness') character. He had an awakening when a boat struck the shore. He was strict in observing precepts and his virtuous reputation spread far and wide. The Empress Dowager Cisheng bestowed upon him a gold-embroidered purple kasaya (方袍, a type of robe), to commend and honor him. Later, he restored the Ciyun Zen Monastery. On the twenty-ninth day of the first month of that year, he was reborn in the Pure Land.
Jiawu, the 22nd year (1594).
Yiwei, the 23rd year (1595).
The Patriarch resided at Dragon Pool, and Yuanwu (圓悟, meaning 'Complete Enlightenment') became a monk and served him.
In the first month, Yuanwu went to Xianqin and paid respects to the Patriarch as his teacher. The Patriarch considered Yuanwu to be courageous and diligent in his pursuit of the Way, and determined to achieve thorough enlightenment, so he named him Yuanwu. In the spring of that year, the Patriarch accepted the invitation of Tang Ning'an of the Taichang Temple to reside at Dragon Pool. Yuanwu was responsible for carrying the luggage and followed him, personally undertaking various tasks, even including selling firewood, making pottery, and carrying rice from over a hundred li (里, a Chinese unit of distance) away. Although he diligently served the community, he was even more diligent in his meditation and seeking enlightenment.
Hanshan Deqing (憨山德清) was exiled to Leiyang.
Deqing was implicated because the envoy who distributed the Tripitaka (藏經) had angered the emperor. He was imprisoned in the Zhenfu prison. Because he had privately established the Laoshan Monastery, he was exiled to Leizhou. Deqing then said to the assembly: 'The Buddha, for the sake of all sentient beings, does not abandon the three evil realms. Now, the land of the Mlecchas (蔑戾車, barbarians) on the eastern seacoast has never heard the name of the Three Jewels. Now I have taught for twelve years, and three-year-old children all know how to recite the Buddha's name. Abandoning evil and returning to the right path. My wish is fulfilled. It is only regrettable that the vow to rebuild this temple has not been fulfilled.' So he left Jimo. The scholars and people of the city wept and saw him off. After being imprisoned, all the temples in the capital recited scriptures and performed repentance ceremonies to protect him. Among the monks, some burned incense, cauterized their arms, held water fasts, and recited mantras to protect him. He stayed in prison for eight months. In the tenth month of winter, he was sent away. Many officials and scholars of the court wore plain clothes and walked with canes to see him off. Zheng Dasima of Ansu, the son of Fanxi, was in the Jinwu Guard and had never met him before. At that time, a banquet was held, and the gentry in the court gathered to ask for his rescue, even weeping and pleading his innocence.
Bingshen, the 24th year (1596).
Dingyou, the 25th year (1597).
Wuxu, the 26th year (1598).
Yuanwu began to formally wear monastic robes.
Before this, when Yuanwu became a monk, the Patriarch ordered him to shave his head and dye his clothes, but his ascetic vows persisted.
身苦行供僧役。故祖上下舟車。悟隨行。有類廝養。后嘗正色語眾云。老僧三十一上侍先師。參禪學道。都在作務里辦。汝輩要安坐修行耶。老僧不願叢林遺此法式。是年四月八日。始納僧服。
無明經和尚住寶方元來參謁契悟。
經省悟后。服勤左右。日夕溫研。影不出山者二十四年。出住寶方。時年五十一矣。(經住山日。有僧問住山前曾見何人。經曰。總未行腳。僧激之曰。豈以一隅而小天下乎。經善其言。遂遍參蓮池宏。達觀可。憨山清。語各投契)來。廬州舒城沙氏子。生而白衣重包。葷酒性絕。年十六。禮五臺靜庵通公。修空觀五年。參壽昌經于峨峰。不契。復謁于寶方。經問蟻子解尋腥處去。蒼蠅偏向臭邊飛。是君邊事。是臣邊事。來曰。臣邊事。經曰。大有人笑你在。來曰。先所論皆是。到這裡。因甚不是。經曰。此一不是。彼一切都不是。一日如廁。見人上樹。豁然大悟。趨見經。入門便拜。經曰。子近日如何。來云。有個活路。祇是不許人知。經曰。因甚不許人知。來曰。不知不知。經舉龍吟霧起虎嘯風生公案。來立呈頌曰。殺活爭雄各有奇。模糊肉眼曷能知。吐光不遂時流意。依舊春風逐馬蹄。經笑曰。子今日方信悟不爾欺也。來曰。向後還有事也無。經曰。老僧祇知二時粥飯。
【現代漢語翻譯】 現代漢語譯本 以身作則，通過苦行和供養僧眾來服務。因此，祖師上下船隻車輿，悟隨侍左右，如同僕役一般。後來，悟曾嚴肅地對眾人說：『老僧我三十一歲開始侍奉先師，參禪學道，都是在勞作中完成的。你們這些人想要安坐修行嗎？老僧我不希望叢林中遺失這種法式。』 這年四月初八（公元紀年），悟才正式剃度為僧。
無明經和尚（法號）住在寶方，元來（人名）前去參拜謁見，最終開悟。
元來省悟之後，勤勞地服侍在經和尚左右，日夜溫習研習佛法，二十四年沒有離開山。後來出山住在寶方，當時已經五十一歲了。（經和尚住在山中的時候，有僧人問他住在山前見過什麼人。經和尚說：『我總沒有行腳遊方過。』 僧人激他說道：『難道要用一個角落來小看天下嗎？』 經和尚認為他說得對，於是遍參蓮池宏（法號）、達觀可（法號）、憨山清（法號），和他們談話都很投機。）元來，是廬州舒城沙氏的兒子，出生時用白布包裹著，天生不沾葷腥酒肉。十六歲時，在五臺山拜靜庵通公（法號）為師，修習空觀五年。後來在峨峰參拜壽昌經（法號），沒有契合。又去寶方拜見經和尚。經和尚問：『螞蟻懂得尋找腥味的地方去，蒼蠅偏愛往臭的地方飛，這是君的事情，還是臣的事情？』 元來說：『是臣的事情。』 經和尚說：『很多人在笑話你。』 元來說：『先前所說的都是，到了這裡，為什麼就不對了呢？』 經和尚說：『這一處不對，其他一切都不對。』 有一天，元來上廁所，看見有人上樹，忽然大悟。急忙去見經和尚，入門便拜。經和尚問：『你近日怎麼樣？』 元來說：『我找到了一條活路，只是不許人知道。』 經和尚問：『為什麼不許人知道？』 元來說：『不知不知。』 經和尚舉了『龍吟霧起，虎嘯風生』的公案。元來立刻呈上頌詞說：『殺活爭雄各有奇，模糊肉眼曷能知。吐光不遂時流意，依舊春風逐馬蹄。』 經和尚笑著說：『你今天才相信悟道不是騙人的啊。』 元來說：『以後還有事嗎？』 經和尚說：『老僧我只知道早晚兩頓粥飯。』
【English Translation】 English version He served through physical hardship, offering to monks and performing duties. Therefore, the Patriarch traveled on boats and carriages, with Wu attending him like a servant. Later, Wu once said sternly to the assembly: 'I, an old monk, have been serving my late teacher since the age of thirty-one, practicing Chan and learning the Way, all done through labor. Do you want to sit in peace and cultivate? I, an old monk, do not wish for the monastic community to lose this practice.' In the fourth month of that year (Gregorian calendar), on the eighth day, Wu was formally ordained as a monk.
Monk Wuming Jing (Dharma name) resided at Baofang. Yuanlai (person's name) came to pay respects and eventually attained enlightenment.
After Yuanlai's awakening, he diligently served Monk Jing, studying and practicing the Dharma day and night, not leaving the mountain for twenty-four years. Later, he left the mountain to reside at Baofang, at the age of fifty-one. (When Monk Jing resided on the mountain, a monk asked him whom he had seen before residing on the mountain. Monk Jing said, 'I have never traveled around.' The monk challenged him, saying, 'How can you underestimate the world with just a corner?' Monk Jing thought his words were good, so he widely visited Lianchi Hong (Dharma name), Daguan Ke (Dharma name), and Hanshan Qing (Dharma name), and their conversations were very congenial.) Yuanlai was the son of the Sha family of Shucheng, Luzhou. He was born wrapped in white cloth and naturally abstained from meat and alcohol. At the age of sixteen, he took refuge with Jing'an Tonggong (Dharma name) at Mount Wutai, practicing the contemplation of emptiness for five years. Later, he visited Shouchang Jing (Dharma name) at Emei Peak but did not find accord. He then visited Monk Jing at Baofang. Monk Jing asked, 'Ants know to seek out the scent of fish, and flies prefer to fly towards the stench. Is this the affair of the ruler or the affair of the minister?' Yuanlai said, 'It is the affair of the minister.' Monk Jing said, 'Many people are laughing at you.' Yuanlai said, 'What was discussed before was all correct; why is it incorrect here?' Monk Jing said, 'If this one is incorrect, then everything else is incorrect.' One day, Yuanlai went to the toilet and saw someone climbing a tree, and he suddenly had a great awakening. He rushed to see Monk Jing and bowed upon entering. Monk Jing asked, 'How have you been recently?' Yuanlai said, 'I have found a way to live, but it is not allowed for people to know.' Monk Jing asked, 'Why is it not allowed for people to know?' Yuanlai said, 'I don't know, I don't know.' Monk Jing cited the case of 'When the dragon roars, the mist rises; when the tiger howls, the wind is born.' Yuanlai immediately presented a verse, saying, 'Killing and giving life, each has its wonders; how can the blurred mortal eyes know? Spitting out light does not fulfill the intentions of the times; still, the spring breeze chases the horse's hooves.' Monk Jing smiled and said, 'Today you finally believe that enlightenment is not a deception.' Yuanlai said, 'Will there be anything else in the future?' Monk Jing said, 'I, an old monk, only know about the two meals of porridge, morning and evening.'
亦不知有向後事。來曰。豈無方便。經曰。子后得座披衣。幸無籌䇿足矣。
沙門真緣焚身供舍利塔。
緣錫山樑氏子。形材劣眾。精銳過人。歷名山而參尊宿者十有六夏。得悟性宗。兼以唸佛三昧。萬曆二十六年。結制日。卓錫四明。展敬阿育王舍利。七寶塔光中。獲睹釋迦如來丈六紫金身。率然而喜。捬然而泣曰。真緣何德。乃感我佛希有瑞相。誓欲焚身。以報佛恩。遂數日不食。啜油而已。遐邇道俗。然否者半。有一闡提姍笑曰。何物阇黎。敢爾誑惑。有如熾然不勝其楚而逸。吾必挽以燼之。一快眾念。是月二十五日。茶毗于寺后之塔山。用綿纏體。涂以香油。結趺端坐。厝薪四周。手中一艾丸。摩挲久之。忽烈𦦨迸發。自膝底然至襟次。俄而青光一道。直衝碧落。頂間見化佛一尊。約修二尺許。金色爍人。胸前兩臂。並作黃金相。時聞送眾。佛聲浩浩。復開目云。不用唸佛。當念心經。眾皆朗誦般若波羅蜜多心經。緣復云。不是這心經。是會不下萬衆。歡踴者。悲戀者。讚仰者。頂禮者。但知迴心三寶而已。惜無一人薦取其意者。如前姍笑闡提。亦知叩顙謝過。火余建方墳于峰頂。緣初入山時。見一黑虎夕踞崖石。有二神人。作禮求緣記莂。及火化時。郡中一童女倚樓。遙見碧落之光。乃望空歸
{ "translations": [ "現代漢語譯本：", "也不知道還有什麼後續的事情。來人說：『難道沒有什麼方便之法嗎？』經中說：『你以後會得到座位，披上袈裟，希望你不需要籌劃什麼就足夠了。』", "", "沙門（出家的男子）真緣焚燒自身供養舍利塔。", "", "真緣是錫山樑氏的兒子，身材相貌不如常人，但精神卻異於常人。他遊歷名山，參拜尊宿（對年長有德的出家人的尊稱）有十六年之久，領悟了性宗（佛教宗派之一）的道理，兼修唸佛三昧（佛教的修行方法）。萬曆二十六年（1598年），結制日（僧人安居之日），他在四明（今浙江寧波）卓錫（僧人禪杖的稱謂，指僧人駐留），瞻仰阿育王舍利（阿育王所供奉的佛陀舍利）。在七寶塔的光芒中，他看到了釋迦如來丈六紫金身（佛像的一種）。他忽然高興起來，又忽然哭泣著說：『真緣有什麼德行，竟然能感應到我佛如此稀有的瑞相？』於是發誓要焚燒自身，來報答佛恩。於是他幾天不吃飯，只喝油。遠近的僧人和俗人，贊同和反對的各佔一半。有一個闡提（斷善根的人）譏諷笑著說：『這是什麼和尚，竟然敢這樣欺騙迷惑人？如果他熾燃時不能忍受痛苦而逃跑，我一定要把他拉回來燒成灰燼，以快眾人的心願。』這月的二十五日，在寺廟後面的塔山進行火化。用棉花纏繞身體，塗上香油，結跏趺坐（佛教的一種坐姿）。四周堆放柴火，手中拿著一個艾丸，摩挲了很久。忽然火焰迸發，從膝蓋底下燃燒到衣襟。一會兒，一道青光，直衝雲霄。頭頂上出現一尊化佛（佛的化身），大約二尺多高，金光閃爍。胸前的兩臂，都呈現出黃金的顏色。當時聽到送行的眾人，佛號聲浩大。真緣又睜開眼睛說：『不用唸佛，應當念心經。』眾人都朗誦《般若波羅蜜多心經》。真緣又說：『不是這心經，是（我）不能勸退萬衆。』歡欣跳躍的人，悲傷留戀的人，讚歎仰慕的人，頂禮膜拜的人，只知道迴心皈依三寶（佛、法、僧），可惜沒有一個人能領會他的意思。先前譏諷嘲笑的闡提，也知道叩頭謝罪。火化后在山峰頂上建造了墳墓。真緣剛入山時，看到一隻黑虎晚上蹲在山崖的石頭上，有兩個神人，作禮請求真緣為他們授記。等到火化時，郡中的一個童女靠在樓上，遠遠地看到天空中的光芒，於是向天空歸依。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "english_translations": [ "English version:", "Also do not know what will happen in the future. The person who came said, 'Isn't there any convenient way?' The scripture says, 'You will get a seat and wear a kasaya in the future. I hope you don't need to plan anything, that will be enough.'", "", "The Shramana (male monastic) Zhenyuan burned himself to offer to the Stupa of Relics.", "", "Zhenyuan was the son of the Liang family in Xishan. His appearance was inferior to others, but his spirit was extraordinary. He traveled to famous mountains and visited venerable elders (a respectful title for senior and virtuous monastics) for sixteen years, comprehending the principles of the nature school (one of the Buddhist schools) and practicing the Samadhi (a state of meditative consciousness) of reciting the Buddha's name. In the twenty-sixth year of Wanli (1598), on the day of Jie Zhi (the day when monks begin their retreat), he stayed in Siming (now Ningbo, Zhejiang) and paid homage to the Ashoka relics (Buddha's relics enshrined by King Ashoka). In the light of the Seven-Treasure Pagoda, he saw the sixteen-foot-tall golden body of Shakyamuni Tathagata (a type of Buddha statue). He suddenly rejoiced and then wept, saying, 'What virtue does Zhenyuan have to be able to sense such a rare auspicious sign of my Buddha?' So he vowed to burn himself to repay the Buddha's grace. Therefore, he did not eat for several days, only drinking oil. Half of the monks and laypeople far and near agreed, and half disagreed. An icchantika (a person who has cut off their roots of good) sneered and laughed, saying, 'What kind of monk is this, daring to deceive and confuse people like this? If he cannot bear the pain when he is burning and runs away, I will definitely pull him back and burn him to ashes, to satisfy everyone's wishes.' On the twenty-fifth day of this month, he was cremated at the Pagoda Mountain behind the temple. He wrapped his body in cotton, smeared it with fragrant oil, and sat in full lotus position (a Buddhist sitting posture). He piled firewood around him, holding an artemisia ball in his hand, stroking it for a long time. Suddenly, flames burst out, burning from under his knees to his chest. After a while, a beam of blue light shot straight into the sky. A transformation Buddha (an emanation of the Buddha), about two feet tall, appeared on the top of his head, its golden light dazzling. Both arms in front of his chest appeared as golden. At that time, the voices of the people sending him off, chanting the Buddha's name, were loud. Zhenyuan opened his eyes again and said, 'Don't recite the Buddha's name, you should recite the Heart Sutra.' Everyone recited the Heart Sutra of the Perfection of Wisdom. Zhenyuan said again, 'It's not this Heart Sutra, it's that I cannot dissuade everyone.' Those who rejoiced and jumped, those who were sad and reluctant, those who praised and admired, and those who prostrated and worshiped only knew to return to the Three Jewels (Buddha, Dharma, Sangha), but unfortunately no one could understand his meaning. The icchantika who had previously sneered and mocked also knew to kowtow and apologize. After the cremation, a tomb was built on the top of the mountain. When Zhenyuan first entered the mountain, he saw a black tiger squatting on a rock on the cliff at night, and two deities bowed and asked Zhenyuan to give them a prophecy. When he was cremated, a young girl in the county leaned on the building and saw the light in the sky from afar, so she turned to the sky and took refuge." ] }
禮。愛護處身。畢生修道云。
云外香曰。自喜見菩薩以身供養如來。河沙諸佛。贊言善哉。是真精進。以法供養。名第一之施。嗣後見聞。亦寥寥矣。法不云乎。出家菩薩。應燒身燒臂燒指供養于佛。乃至餓虎狼獅子。一切餓鬼。悉應捨身肉手足。而供養之。然後一一次第為說正法。使心開意解。近代如君山永隆禪師。救免沙彌。北地花子觀音。議開戒壇。及緣三人。一者為佛。一者為法。一者為僧。吁。彼三師者。若非多產生熟。即是再來菩薩。良由一切色身三昧。利及無量有情。而見於是也。
己亥二十七年。
悟掩關龍池。
庚子二十八年。
元謐謁無明經和尚于寶方。
謐字闃然。一字見如。詣寶方。一見傾服。求剃度。經難之。遂抵撫州禮法師鎧祝髮。來寶方充火頭。屢呈所見。經皆不許。經游勘諸方。謐隨行。后往金樓峰。力參歲余。一日因推磨。失手有省。詣經呈偈曰。累我多年繞處尋。無端石塊解翻身。老儂問我何緣故。眉目依然面上橫。經曰。前三句即不問。后一句是如何。謐云不堪雪上更加霜。經曰。今日且放過。夜坐菜園。偶聞蝦蟆聲。當下身世一空。無法可喻。偈曰。虛空逼塞一聲蛙。水鳥含靈共一家。十字街頭閑意思。自歌自唱哩蓮花。
【現代漢語翻譯】 現代漢語譯本： 禮。愛護自身。終生修道這樣說。
云外香說：『（我）自喜見自喜見菩薩以自身供養如來（佛陀），無數（如）恒河沙（一樣多的）諸佛，讚歎說『善哉』（太好了）。這是真正的精進，以法供養，稱為第一的佈施。』此後（這樣的事）所見所聞，也很少了。佛法不是這樣說嗎？出家的菩薩，應該燒身、燒臂、燒指供養佛（陀），乃至（爲了）飢餓的虎、狼、獅子，一切餓鬼，都應該捨棄身肉手足，而供養他們。然後一次又一次地為他們宣說正法，使他們心開意解。近代如君山永隆禪師，救免沙彌（小和尚）。北地花子觀音，商議開設戒壇。以及（以上）所說的三個人，一個是爲了佛（陀），一個是爲了法，一個是爲了僧（伽）。唉！那三位法師，如果不是多生多世的修行成熟，就是再來的菩薩。實在是由於一切色身三昧，利益到無量無邊的眾生，才能見到這些啊。
己亥（1659年）二十七年。
悟在龍池閉關。
庚子（1660年）二十八年。
元謐在寶方拜謁無明經和尚。
元謐，字闃然，一字見如。到寶方后，一見傾心佩服，請求剃度。經和尚為難他，於是（元謐）到撫州禮法師鎧祝髮，然後來寶方充當火頭僧。屢次呈上自己的見解，經和尚都不允許。經和尚遊歷參訪各處，元謐跟隨他。後來前往金樓峰，努力參禪一年多。一天，因為推磨，失手有所領悟。於是去見經和尚，呈上偈語說：『多年來我到處尋覓，無端石塊翻身醒悟。老翁問我這是什麼緣故？眉目依然在臉上橫陳。』經和尚說：『前三句暫且不問，后一句是什麼意思？』元謐說：『不堪雪上加霜。』經和尚說：『今日且放過你。』（元謐）夜裡坐在菜園，偶然聽到蛤蟆叫聲，當下身心世界空無所有，沒有什麼可以比喻。偈語說：『虛空充滿一聲蛙鳴，水鳥含靈同屬一家。十字街頭閒適的意趣，自歌自唱哩蓮花。』
【English Translation】 English version: Ritual. Cherishing one's body. Spending a lifetime cultivating the Way, it is said.
Yunwaixiang said: 'I rejoice in seeing Bodhisattvas offering their bodies to the Tathagata (Buddha). Countless Buddhas, as numerous as the sands of the Ganges River, praised, saying, 'Excellent!' This is true diligence, and offering with the Dharma is called the foremost of all giving.' Thereafter, such sights and sounds have become rare. Does not the Dharma say that a monastic Bodhisattva should burn their body, arms, and fingers to offer to the Buddha, and even for hungry tigers, wolves, lions, and all hungry ghosts, they should give up their flesh, hands, and feet to offer them? Then, one by one, they should expound the true Dharma to them, so that their minds may be opened and enlightened. In recent times, there was Zen Master Yonglong of Junshan, who saved a novice monk. There was Guanyin of Huazi in the Northern Lands, who discussed opening an ordination platform. And the three people mentioned above, one was for the Buddha, one was for the Dharma, and one was for the Sangha (community). Alas! Those three masters, if they were not mature from many lifetimes of cultivation, they must be returning Bodhisattvas. It is truly because the Samadhi of all physical forms benefits countless sentient beings that these things can be seen.
The 27th year of Ji Hai (1659).
Wu entered seclusion at Longchi.
The 28th year of Geng Zi (1660).
Yuan Mi visited the Venerable Wuming Jing at Baofang.
Yuan Mi, styled Qiran, also known as Jianru. Upon arriving at Baofang, he was immediately impressed and requested ordination. Venerable Jing made it difficult for him, so Yuan Mi went to Fuzhou to have his head shaved by Dharma Master Kai, and then came to Baofang to serve as a cook. He repeatedly presented his views, but Venerable Jing did not allow them. Venerable Jing traveled to various places, and Yuan Mi followed him. Later, they went to Jinlou Peak, where Yuan Mi diligently practiced Chan for over a year. One day, while pushing a millstone, he accidentally had an awakening. He went to see Venerable Jing and presented a verse, saying: 'For many years I searched everywhere, but a stone block suddenly turned over and awakened me. The old man asks me what is the cause? My eyebrows and eyes are still horizontally on my face.' Venerable Jing said, 'I won't ask about the first three lines, but what about the last line?' Yuan Mi said, 'It's unbearable to add frost to snow.' Venerable Jing said, 'Let it go for today.' Sitting in the vegetable garden at night, he accidentally heard the sound of a frog, and his body and mind became empty, beyond any comparison. He wrote a verse: 'The void is filled with the sound of a frog, water birds and sentient beings belong to one family. The leisurely meaning at the crossroads, singing and chanting the lotus flower.'
辛丑二十九年。
藏乞戒云棲。
時朝廷戒壇未開。先授息慈戒。
元鏡參經和尚于寶方。
鏡字晦臺。號湛靈。建陽馮氏子。參寶方。力究諸祖誵訛公案。偶閱圓覺隨順覺性章。豁然冰釋。經印以偈。
憨山德清興復曹溪祖席。
先是清與達觀可。共念禪席陵彝。皆由本源壅蔽。欲往曹溪。以浚法脈。而清遣戍。至雷陽。制府戴。觀察任。南韶道任。皆感服清德化。延入曹溪。時曹溪四方流棍。集於山門。開張屠沽。穢污之甚。積弊百餘年矣。墳墓率占祖山。僧產多侵之。且勾合外棍。挾騙寺僧。無敢正視者。清嘆曰。此心腹之疾也。茍不去。則六祖道場。終將化為狐窟。往白制臺戴。戴曰。無難也。試為公力行之。即下令本縣。坐守。限三日內。盡行驅逐。不留一人。山門積垢。一旦如洗。開闢路徑。重修祖殿。一二年間。百廢具舉。
祥符蔭曰。大師嘗曰。吾師佛聖人。出家學道。乃止雪山修行。蓋雪山清涼處也。眾生為五欲煩惱之火。晝夜燒煮。而欲其出離。非置之萬仞冰雪之中。使之徹骨嚴寒。又何以止烈𦦨免銷鑠哉。大師初行腳。即決志登五臺。向清涼絕頂。于憨山冰雪堆中。撥出老屋數椽。孑然居之。一日經行立定。忽覺萬境澄湛。唯一大光明藏。圓滿如
【現代漢語翻譯】 現代漢語譯本： 辛丑二十九年（1601年）。
藏乞在云棲受戒。
當時朝廷的戒壇尚未開設，先在息慈寺受戒。
元鏡禪師在寶方參學。
元鏡，字晦臺，號湛靈，建陽馮氏之子。參學于寶方，努力研究諸位祖師的錯謬公案。偶然閱讀《圓覺經》隨順覺性章，豁然開悟，於是作偈印證。
憨山德清興復曹溪祖庭。
此前，德清與達觀可共同感嘆禪宗道場衰敗，都是因為本源被阻塞矇蔽。想要前往曹溪，疏通法脈。而德清被流放戍邊，到達雷陽。制府戴、觀察任、南韶道任，都被德清的德行感化，邀請他進入曹溪。當時曹溪聚集了四方流氓，聚集在山門，開設賭場和酒館，非常污穢。這種積弊已經有一百多年了。墳墓大多佔據了祖山，僧人的財產大多被侵佔。而且勾結外面的流氓，欺騙寺廟的僧人，沒有人敢於正視。德清嘆息道：『這是心腹之疾啊！如果不能去除，那麼六祖道場，終將化為狐貍窩。』於是去告訴制臺戴。戴說：『這不難。我願意為您盡力去做。』立即下令給本縣，讓他們坐鎮，限定三天之內，全部驅逐出去，不留一個人。山門的積垢，一下子像洗過一樣乾淨。開闢道路，重新修建祖殿。一兩年間，各種荒廢的事業都恢復了。
祥符蔭說：大師曾經說過：『我的老師佛聖人，出家學道，就在雪山修行。因為雪山是清涼的地方啊。眾生被五欲煩惱之火，日夜燒煮，而想要讓他們出離，如果不把他們置於萬仞冰雪之中，使他們感到徹骨的嚴寒，又怎麼能夠止息這猛烈的火焰，免於被銷蝕呢？』大師最初行腳，就決心登上五臺山，嚮往清涼的絕頂，在憨山冰雪堆中，撥出幾間老屋，獨自居住。一天經行時站定，忽然覺得萬境澄澈，只有一大光明藏，圓滿如鏡。
【English Translation】 English version: The 29th year of Xin Chou (1601 AD).
Cangqi received the precepts at Yunqi.
At that time, the imperial ordination platform had not yet been opened, so he first received the precepts at Xici Temple.
Zen Master Yuanjing studied with Jing He Shang (Master) at Baofang.
Yuanjing, styled Huitai, named Zhanling, was the son of the Feng family of Jianyang. He studied at Baofang, diligently investigating the erroneous cases of the various patriarchs. He happened to read the chapter on 'Following the Awakened Nature' in the Yuanjue Sutra (Sutra of Perfect Enlightenment), and suddenly attained enlightenment, composing a verse to confirm it.
Hanshan Deqing (Virtue Purity) revived the ancestral seat of Caoxi (Sixth Patriarch's Temple).
Previously, Deqing and Daguan Ke (Possible) jointly lamented the decline of the Chan monasteries, all due to the obstruction and obscuration of the original source. They wanted to go to Caoxi to dredge the Dharma lineage. However, Deqing was exiled to Leiyang. The Prefect Dai, the Observer Ren, and the Nanshao Dao Ren (Circuit Intendant of Nanshao) were all moved by Deqing's virtuous influence and invited him to enter Caoxi. At that time, Caoxi was filled with vagrants from all directions, gathered at the mountain gate, opening gambling dens and taverns, which was extremely filthy. This accumulated malpractice had been going on for more than a hundred years. Most of the graves occupied the ancestral mountain, and much of the monks' property was encroached upon. Moreover, they colluded with outside vagrants, deceiving the monks of the temple, and no one dared to look them in the eye. Deqing sighed and said, 'This is a disease of the heart and abdomen! If it is not removed, then the Sixth Patriarch's (Huineng) (638-713) monastery will eventually be transformed into a fox den.' So he went to tell the Prefect Dai. Dai said, 'This is not difficult. I am willing to do my best for you.' He immediately ordered the local county to sit guard, limiting three days to completely expel them, leaving no one behind. The accumulated filth of the mountain gate was as clean as if it had been washed away. Roads were opened up, and the ancestral hall was rebuilt. Within a year or two, all the abandoned undertakings were restored.
Xiangfu Yin said: The Great Master (Hanshan Deqing) once said: 'My teacher, the Buddha Sage, when he left home to study the Way, practiced in the Snow Mountains. Because the Snow Mountains are a cool and refreshing place. Sentient beings are burned day and night by the fire of the five desires and afflictions, and if you want them to escape, if you do not place them in the midst of ten thousand fathoms of ice and snow, making them feel the bone-chilling cold, how can you stop this fierce flame and prevent it from being eroded?' When the Great Master first traveled, he was determined to ascend Mount Wutai, longing for the cool and refreshing summit, and in the snowdrifts of Hanshan, he cleared out a few old houses and lived alone. One day, while walking, he stood still and suddenly felt that all realms were clear and pure, and there was only one great treasury of light, perfectly like a mirror.
大圓鏡。山河大地。影見其中。自覓身心。了不可得。從前疑會。當下頓消。出定視釜。已生塵矣。從此以凈光明幢。到處作大佛事。乃至荷戈投荒。入炎瘴饉癘之鄉。身坐尸陀林。而心遍作清涼散。今讀其從軍詩。有曰火宅誰堪避。清涼自可求。則知師雖乘愿入此熱惱叢中。佈慈云。灑甘露。然非從冰雪懸崖。一回撒手過來。亦何能法法無生。得大自在也。至浚復曹溪一段公案。則又法苑一大快事。而以逆緣得之。所謂順逆皆方便也。師真可謂大雄後勁矣。他日詠大雪。則又曰。回想六年飢餓處。令人不覺鼻頭酸。噫。痛定思痛。難矣哉。
居士幻寄瞿汝稷集指月錄成。
錄凡三十二卷。始自七佛。終於大鑒下第十六世。節次詳明。旨要該悉。雖儒門所集。而衲子使之。
壬寅三十年。
祖移錫燕都圓悟監龍池院。
是時講席盛行。衲子相見。不齒向上。祖孤任單提儼然汾州。嘗舉門前冷落車馬稀。老大嫁作商人婦語。辨驗方來衲子士大夫。罕契其機。
無異來和尚住廣信博山。
癸卯三十一年。
圓悟銅官山悟道。
秋過銅官山。豁然大悟。昭昭靈靈之境。一時打徹。情與無情。煥然等見。覓纖毫過患不可得。
漢月藏詣龍池。
藏遍參諸
方。求真師。走荊溪見祖。至龍池下院。知祖北遊。見祖自題頂相而還。
真可寂于詔獄。
可庚子歲。將往曹溪。以浚禪脈。泊湖口。值榷使紛梗。南康守吳寶秀被逮。可驚詫曰。其如世道何。即䇿杖入都。多方調護。秀得末減。妖書震發。遂下詔獄。金吾訊鞫。對曰。礦稅不止。則我救世一大負。傳燈未續。則我出世一大負。時忌者欲死之。可乃沐浴。端坐而逝。次年秋。塔于雙徑。可氣宇雄毅。面稟嚴肅。中懷慈愍。接機利物。不假常情。一棒之下。頓欲剿絕。是故歸誠甚伙。而親詣者甚希。然性耽山水。若云行鳥飛。所受檀信。四事紛然。而服無餘衣。重興梵剎一十五所。而居無常處。除刻大藏。凡古尊宿語錄。及所著經論文集。世所不聞者。盡搜出流行。喜蘇長公易解。閱歷書。必加額而後啟。四十餘年。脅不契席。恒誦毗舍浮佛半偈。曰假借四大以為身。心本無生因境有。每每示人曰。吾持二十餘年。已熟句半。若精二句。死生了然矣。有內外集行於世。
祥符蔭曰。禪宗至神廟間。波靡極矣。得云棲五乳及可。一鼓作氣。而後天童萬峰兩祖。乘愿崛興。可尤秉真實心。凜然以大法為己任。惜時無黃檗睦州一流宗師縱奪之。遂使可不能如臨濟雲門。吁此今古之所以貴師承也。可深慨五
【現代漢語翻譯】 現代漢語譯本： 方。求真師，在前往荊溪的路上拜見了祖師（指禪宗的祖師）。到達龍池下院時，得知祖師已經北遊。他看到祖師自己題寫的畫像后返回。
真可大師在詔獄中圓寂。
可大師在庚子年（具體年份需要根據上下文推算，例如萬曆二十八年，1600年）準備前往曹溪，以疏通禪宗的脈絡。停泊在湖口時，正趕上稅務官員製造事端，南康知府吳寶秀被逮捕。可大師驚詫地說：『世道怎麼變成這樣了！』於是拄著枴杖前往京城，多方奔走營救。吳寶秀最終得以減輕罪責。後來，妖書事件爆發，可大師因此被投入詔獄。金吾衛審訊他，他回答說：『如果礦稅不止，那就是我救世的一大責任沒有完成；如果傳燈沒有延續，那就是我出世的一大責任沒有完成。』當時，有人想要置他于死地。可大師於是沐浴更衣，端坐而逝。第二年秋天，安葬在雙徑。可大師氣宇軒昂，面容嚴肅，內心慈悲，接引眾生，不拘泥於常情。一棒喝下，頓欲剿滅（煩惱）。因此，歸順他的人很多，但親自拜訪他的人卻很少。然而，他喜愛山水，像行雲流水，所接受的信徒供養，衣食住行各種物品紛至沓來，但他身上沒有多餘的衣服。他重興寺廟十五所，卻沒有固定的住所。除了刻印大藏經，凡是古代尊宿的語錄，以及他自己所著的經論文集，世人沒有聽聞過的，都盡力蒐集出來刊行。他喜歡蘇軾（蘇長公）的《易解閱歷書》，每次閱讀前，必定先舉額致敬。四十多年來，睡覺時身體不貼席。經常誦唸毗舍浮佛的半偈：『假借四大以為身，心本無生因境有。』他常常開示人們說：『我持誦這半偈二十多年，已經很熟悉了。如果能精通這兩句，生死就瞭然了。』有《內外集》流傳於世。
祥符蔭說：禪宗到神宗（明神宗萬曆年間，1572-1620年）時，衰敗到了極點。幸虧有云棲株宏（五乳是其別號）和真可大師，一鼓作氣，後來又有天童密雲和萬峰時蔚兩位祖師，乘愿再來。真可大師尤其秉持真實之心，凜然以弘揚大法為己任。可惜當時沒有黃檗希運、睦州道蹤一流的宗師來縱奪鉗錘，因此使得真可大師不能像臨濟義玄、雲門文偃那樣大展宗風。唉！這就是自古以來師承之所以重要的原因啊！真可大師深切感慨五
【English Translation】 English version: Fang. The Truth-Seeking Master met the Patriarch (referring to the Zen Patriarch) on his way to Jingxi. When he arrived at the Lower Monastery of Dragon Pool, he learned that the Patriarch had traveled north. He saw the self-portrait inscribed by the Patriarch and returned.
The Venerable Zhen Ke passed away in the imperial prison.
In the year Gengzi (the specific year needs to be inferred from the context, e.g., Wanli 28, 1600), Master Ke was preparing to go to Caoqi to dredge the Zen lineage. When he docked at Hukou, he encountered tax officials creating disturbances, and Wu Baoxiu, the prefect of Nankang, was arrested. Master Ke exclaimed in surprise: 'What has the world come to!' So he went to the capital with his staff, seeking help in many ways. Wu Baoxiu was eventually able to have his sentence reduced. Later, when the seditious writings incident broke out, Master Ke was imprisoned in the imperial prison. The Jinwu Guard interrogated him, and he replied: 'If the mining tax does not stop, then I have failed in my great responsibility to save the world; if the transmission of the lamp is not continued, then I have failed in my great responsibility to appear in the world.' At that time, some people wanted to put him to death. Master Ke then bathed and changed his clothes, sat upright, and passed away. In the autumn of the following year, he was buried in Shuangjing. Master Ke had a heroic spirit, a solemn face, and a compassionate heart. He received and guided sentient beings without being bound by convention. With a single blow (of the staff), he sought to eradicate (afflictions). Therefore, many people submitted to him, but few personally visited him. However, he loved mountains and rivers, like floating clouds and flowing water. The offerings he received from believers, including clothing, food, shelter, and transportation, came in abundance, but he had no extra clothes on his body. He rebuilt fifteen monasteries, but had no fixed abode. In addition to engraving the Great Treasury of Scriptures (大藏經, Dàzàngjīng), he made every effort to collect and publish the recorded sayings of ancient venerable masters, as well as his own written scriptures and essays, which had not been heard of by the world. He liked Su Shi's (蘇軾, Sū Shì) 'Easy-to-Understand Book of Experiences', and always raised it to his forehead in reverence before reading it. For more than forty years, his body did not touch the mat when he slept. He constantly recited half a verse of Vipashyin Buddha (毗舍浮佛, Píshèfú fó): 'The four great elements are borrowed to form the body, the mind is originally unborn, it arises from conditions.' He often instructed people, saying: 'I have recited this half verse for more than twenty years, and I am already very familiar with it. If you can master these two lines, you will understand life and death.' His 'Inner and Outer Collections' are circulating in the world.
Xiangfu Yin said: Zen Buddhism had declined to the extreme during the reign of Emperor Shenzong (明神宗, Míng Shénzōng, 1572-1620) of the Ming Dynasty. Fortunately, there were Yunqi Zhuhong (云棲株宏, Yúnqī Zhūhóng) (Five Nipples is his alias) and Master Zhen Ke, who revived it with one effort. Later, there were also two Patriarchs, Tiantong Miyun (天童密雲, Tiāntóng Mìyún) and Wanfeng Shiwei (萬峰時蔚, Wànfēng Shíwèi), who came again by vow. Master Zhen Ke especially upheld a true heart and took it upon himself to promote the Great Dharma with awe. It is a pity that there were no masters of the caliber of Huangbo Xiyun (黃檗希運, Huángbò Xīyùn) and Muzhou Daozong (睦州道蹤, Mùzhōu Dàozōng) at that time to seize and hammer, so that Master Zhen Ke could not develop the Zen style as greatly as Linji Yixuan (臨濟義玄, Línjì Yìxuán) and Yunmen Wenyan (雲門文偃, Yúnmén Wényǎn). Alas! This is why lineage has been so important since ancient times! Master Ke deeply lamented the five
家綱宗不振。後學茫茫。無從趨正。亟欲輯續傳燈。辨明真偽。乃以世緣掛礙。赍志長往。噫。汩沒而至今日。更自難言。安得大乘氣象。如可者。一樹精進幢哉。
甲辰三十二年。
乙巳三十三年。
弘儲生(是為靈巖)。
二月八日。生於南通州李氏。
悟監院入京省覲。
四月偕圓修入燕京覲祖。冬十月。始達普照寺。祖聞悟來。先使人待之國門。及至。便問有新會處么。悟曰有。祖曰。有什麼新會處。悟曰。一人有慶。萬民樂業。祖曰。汝又作么生。悟即問訊曰。得得來省覲和尚。祖曰。念子遠來放汝三十棒。悟便出。
丙午三十四年。
祖駁空印正量論。
晉僧肇依三諦立宗。破小乘凡外妄見。作四論。一曰物不遷。二曰不真空。三曰般若無知。四曰涅槃無名。大意謂本無實相。法性性空。緣會一義耳。時有講師空印。作正量論。駁肇論。故祖直駁空印之非。
丁未三十五年。
悟辭祖南還。
戊申三十六年(正月南京天鳴聲如濤鐸旬餘乃止)。
無明經和尚住壽昌元賢從之剃染。
經是年開塔壽昌。賢建陽蔡氏子。幼補邑庠。讀書僧寺。聞僧誦經至我于爾時。為見清凈光明身。不覺心大歡喜。閱之。又茫然意旨
【現代漢語翻譯】 現代漢語譯本：家綱（指清世宗胤禛，雍正）一脈宗風不振，後學之人茫然不知所措，無從走向正途。我急切地想要輯錄續寫傳燈錄，辨明真偽，卻因為世俗的牽絆阻礙，帶著這個志向長逝而去。唉，沉淪至今，更是難以言說。哪裡能找到具有大乘氣象，像弘儲生這樣可以成為精進的標桿的人呢？
甲辰三十二年（雍正二年，1724年）。
乙巳三十三年（雍正三年，1725年）。
弘儲生（即後來的靈巖）。
二月八日，出生于南通州李氏。
悟監院入京省覲。
四月，偕同圓修入燕京拜見雍正皇帝。冬季十月，才到達普照寺。雍正皇帝聽說悟監院來了，先派人到國門外等候。等到悟監院到達后，便問：『你有什麼新的體會嗎？』悟監院說：『有。』雍正皇帝問：『有什麼新的體會？』悟監院說：『一人有慶，萬民樂業。』雍正皇帝說：『你又想怎麼樣？』悟監院隨即頂禮問訊說：『特地來拜見和尚您。』雍正皇帝說：『念你遠道而來，放你三十棒。』悟監院便退了出來。
丙午三十四年（雍正四年，1726年）。
雍正皇帝駁斥空印的正量論。
晉朝僧人僧肇依據三諦（空、假、中）立宗，破斥小乘的凡夫外道的虛妄見解，著有四論：一曰物不遷，二曰不真空，三曰般若無知，四曰涅槃無名。大意是說本無實相，法性本空，因緣聚合而已。當時有講師空印，作《正量論》，駁斥僧肇的理論，所以雍正皇帝直接駁斥空印的錯誤。
丁未三十五年（雍正五年，1727年）。
悟監院辭別雍正皇帝南歸。
戊申三十六年（雍正六年，1728年）（正月，南京出現天鳴之聲，如同濤聲鐘聲，持續十多天才停止）。
無明經和尚住在壽昌寺，元賢跟隨他剃度出家。
經和尚是這年開塔于壽昌寺。元賢是建陽蔡氏的兒子，年幼時在縣學讀書。在僧寺讀書時，聽到僧人誦經，唸到『我于爾時，為見清凈光明身』，不覺心中大喜。再仔細閱讀，又茫然不解其意。
【English Translation】 English version: The lineage of Jia Gang (referring to Emperor Yongzheng, Emperor Shizong of the Qing Dynasty) is not flourishing, and later learners are at a loss, unable to find the right path. I am eager to compile and continue the Transmission of the Lamp, to distinguish between truth and falsehood, but because of worldly entanglements and obstacles, I pass away with this ambition. Alas, having sunk to this day, it is even more difficult to say. Where can I find someone with the appearance of Mahayana, like Hong Chusheng, who can become a banner of diligence?
The 32nd year of Jia Chen (Yongzheng 2, 1724).
The 33rd year of Yi Si (Yongzheng 3, 1725).
Hong Chusheng (later known as Lingyan).
February 8th, born in the Li family of Nantong Prefecture.
Supervisor Wu entered the capital to pay respects to the Emperor.
In April, he went to Yanjing (Beijing) with Yuanxiu to pay respects to Emperor Yongzheng. In the tenth month of winter, they finally arrived at Puzhao Temple. When Emperor Yongzheng heard that Supervisor Wu had arrived, he first sent someone to wait for him outside the city gate. When Supervisor Wu arrived, the Emperor asked, 'Do you have any new insights?' Supervisor Wu said, 'Yes.' Emperor Yongzheng asked, 'What new insights do you have?' Supervisor Wu said, 'When one person is blessed, all people enjoy their work.' Emperor Yongzheng said, 'What do you want to do?' Supervisor Wu immediately bowed and asked, 'I have come to pay respects to you, the monk.' Emperor Yongzheng said, 'Considering that you have come from afar, I will give you thirty blows.' Supervisor Wu then withdrew.
The 34th year of Bing Wu (Yongzheng 4, 1726).
Emperor Yongzheng refuted Kongyin's Zhengliang Lun (Treatise on Correct Measure).
The Jin Dynasty monk Sengzhao established a sect based on the Three Truths (emptiness, provisional existence, and the middle way), refuting the false views of ordinary people and outsiders of the Hinayana, and wrote four treatises: 1. Things do not move; 2. Not truly empty; 3. Prajna is without knowledge; 4. Nirvana is without name. The general idea is that there is no real form, the nature of Dharma is empty, and it is only the gathering of conditions. At that time, there was a lecturer named Kongyin, who wrote the 'Zhengliang Lun' to refute Sengzhao's theory, so Emperor Yongzheng directly refuted Kongyin's errors.
The 35th year of Ding Wei (Yongzheng 5, 1727).
Supervisor Wu bid farewell to Emperor Yongzheng and returned south.
The 36th year of Wu Shen (Yongzheng 6, 1728) (In the first month, a sound like waves and bells was heard in Nanjing for more than ten days before it stopped).
Monk Wumingjing lived in Shouchang Temple, and Yuanxian followed him to be ordained.
Monk Jing opened the stupa at Shouchang Temple this year. Yuanxian was the son of the Cai family of Jianyang, and studied in the county school as a child. While studying in the monastery, he heard the monks chanting sutras, reciting 'At that time, I saw the pure and bright body', and felt great joy in his heart. Upon further reading, he was at a loss as to its meaning.
。乃往問經。經勉看乾屎橛話。年四十。親歿棄家。往投經剃染。一日經自田間歸。逆問曰。如何是清凈光明身。經振衣而立。賢曰。只此別更有么。經拂衣便行。賢隨入方丈不及啟口。經連打三棒曰。向後不得草草。
己酉三十七年。
律師古心如馨開戒法于金陵靈谷法藏從之圓戒。
時戒壇久閟。馨開南山法門。戒儀一新。藏得圓戒。
庚戌三十八年。
禪師法藏住海虞三峰。
藏遍求真師。時禪風絕響。乃遊方。至海虞北麓。見煙一穗。起深樹間。藏曰。此有隱者。撥草而進。溪流繞門。鏘鏘然。古院沉寂。主僧曰。師氣宇非常人。三峰集東南靈秀。師宜住此山。藏曰。我亦樂之。院久廢。藏攜四五苦行。力參。如風穴當年。
辛亥三十九年。
祖自燕京還龍池。
祖付圓悟衣法。
祖自北歸。南遊越。窮天臺龍湫諸勝。庚戌歲杪。還龍池。祖一日昇座。召悟。悟近前。祖舉起拂子曰。諸方還有這個么。悟震威一喝。祖曰。好喝。悟連喝兩喝歸位。祖顧悟曰。更喝一喝看。悟即出法堂。明日撾鼓上堂。以大法印付之。
三峰法席成。
五乳弟子包福明。十餘人。破家成三峰叢席。額曰清涼禪院。
憨山德清赦還。
壬
【現代漢語翻譯】 現代漢語譯本：於是前往請教佛法。經禪師勉勵他參看『乾屎橛』（擦屁股的木棒）的話頭。四十歲時，雙親去世后，他捨棄家庭，前往投奔經禪師剃度出家。一天，經禪師從田間回來，他迎上去問道：『如何是清凈光明身？』經禪師抖了抖衣服站立不動。賢禪師說：『只有這個，沒有別的了嗎？』經禪師拂袖便走。賢禪師跟隨進入方丈室，還沒來得及開口，經禪師就連打了他三棒，說：『以後不得草率！』 己酉三十七年（1609年）。 律師古心如馨在金陵（今南京）靈谷寺開設戒壇，法藏禪師跟隨他受了圓滿戒。 當時戒壇已經關閉很久了。馨律師開啟南山律宗的法門，戒律儀式煥然一新。藏禪師因此得到了圓滿的戒體。 庚戌三十八年（1610年）。 法藏禪師住持海虞（今常熟）三峰寺。 藏禪師四處尋求真正的明師。當時禪宗的法脈幾乎斷絕，於是他開始遊方。到達海虞的北麓，看見一縷炊煙從茂密的樹林間升起。藏禪師說：『這裡有隱士。』於是撥開草叢前進，溪流環繞著寺院的門，水聲潺潺。古老的寺院顯得沉寂。主持僧人說：『禪師氣宇不凡。三峰彙集了東南一帶的靈秀之氣，禪師應該住在這裡。』藏禪師說：『我也很喜歡這裡。』寺院荒廢已久，藏禪師帶領四五個苦行僧，努力參禪，就像當年的風穴禪師一樣。 辛亥三十九年（1611年）。 祖師從燕京（今北京）返回龍池。 祖師將圓悟禪師的衣缽和法脈傳付給圓悟禪師。 祖師從北方回來，向南遊歷到越地（今浙江），遊覽了天臺山、龍湫瀑布等名勝。庚戌年（1610年）末，返回龍池。祖師一天升座說法，召圓悟禪師上前。圓悟禪師走近。祖師舉起拂塵說：『各處地方還有這個嗎？』圓悟禪師大喝一聲。祖師說：『好喝！』圓悟禪師連喝兩聲，回到自己的位置。祖師看著圓悟禪師說：『再喝一聲看看。』圓悟禪師立即走出法堂。第二天敲鼓上堂，將大法印傳付給他。 三峰寺的法席得以成就。 五乳峰的弟子包福明等十餘人，捐出家產，成就了三峰寺的叢林道場，匾額題為清涼禪院。 憨山德清禪師被赦免回鄉。
【English Translation】 English version: Thereupon, he went to inquire about the Dharma. Chan Master Jing encouraged him to contemplate the 'dried shit stick' (a wooden stick for wiping the buttocks) koan. At the age of forty, after his parents passed away, he abandoned his family and went to Chan Master Jing to be tonsured and ordained. One day, Chan Master Jing returned from the fields, and he went to meet him, asking: 'What is the pure and luminous body?' Chan Master Jing shook his clothes and stood still. Chan Master Xian said: 'Is there only this, nothing else?' Chan Master Jing flicked his sleeves and left. Chan Master Xian followed him into the abbot's room, but before he could speak, Chan Master Jing struck him three times, saying: 'In the future, do not be careless!' Year Jiyou, thirty-seventh year of Wanli reign (1609). Vinaya Master Gu Xinru Xin opened a precept platform at Linggu Temple in Jinling (present-day Nanjing), and Chan Master Facang received the complete precepts from him. At that time, the precept platform had been closed for a long time. Vinaya Master Xin opened the Dharma gate of the Nanshan Vinaya School, and the precept rituals were completely renewed. Chan Master Cang thus obtained the complete precepts. Year Gengxu, thirty-eighth year of Wanli reign (1610). Chan Master Facang resided at Sanfeng Temple in Haiyu (present-day Changshu). Chan Master Cang sought true teachers everywhere. At that time, the Dharma lineage of Chan Buddhism was almost extinct, so he began to travel. Arriving at the northern foot of Haiyu, he saw a wisp of smoke rising from the dense forest. Chan Master Cang said: 'There is a recluse here.' So he pushed through the grass and advanced, a stream flowing around the temple gate, the sound of water tinkling. The ancient temple appeared silent. The abbot said: 'Chan Master, your demeanor is extraordinary. Sanfeng gathers the spiritual essence of the southeast, Chan Master should reside on this mountain.' Chan Master Cang said: 'I also enjoy this place.' The temple had been abandoned for a long time, Chan Master Cang led four or five ascetic monks, diligently practicing Chan, just like Chan Master Fengxue in those years. Year Xinhai, thirty-ninth year of Wanli reign (1611). The Patriarch returned to Longchi from Yanjing (present-day Beijing). The Patriarch transmitted the robe and Dharma lineage of Chan Master Yuanwu to Chan Master Yuanwu. The Patriarch returned from the north and traveled south to Yue (present-day Zhejiang), visiting scenic spots such as Mount Tiantai and Longqiu Waterfall. At the end of the year Gengxu (1610), he returned to Longchi. One day, the Patriarch ascended the seat to preach, summoning Chan Master Yuanwu to come forward. Chan Master Yuanwu approached. The Patriarch raised the whisk and said: 'Is there this in all places?' Chan Master Yuanwu shouted loudly. The Patriarch said: 'Good shout!' Chan Master Yuanwu shouted twice more and returned to his seat. The Patriarch looked at Chan Master Yuanwu and said: 'Shout one more time and let me see.' Chan Master Yuanwu immediately walked out of the Dharma hall. The next day, he beat the drum and ascended the hall, transmitting the Great Dharma Seal to him. The Dharma seat of Sanfeng Temple was established. Bao Fuming and more than ten disciples of Wuru Peak donated their family property to establish the Sangharama of Sanfeng Temple, with the plaque inscribed 'Qingliang Chan Monastery'. Chan Master Hanshan Deqing was pardoned and allowed to return home.
子四十年。
三峰藏悟道。
二月朔。藏八百日不語死關。才上蒲團。忽眩暈。歐痰一斗。遂放身熟睡。如墜千尺井中。求出相似。手足都無攀攪。至第五日巳間。方深睡。窗外二僧夾籬。拗折大竹。聲若迅雷。頓見虛空粉碎。大地平沉。人法俱消。一真不立。盡大地覓纖毫過患。了不可得。無有譬喻能喻。揭開從前文字。但見紙墨。義理了不關思。端坐終夜。如彈指頃。無思惟中。觸著趙州云。我在青州做領布衫重七斤。凡古柏樹子。乾屎橛。新婦騎驢阿家牽。八角磨盤空里走。至雲門扇子𨁝跳上三十三天。種種三昧。一時見前。因勘破向來。橫說豎說。行棒行喝。總未是向上全提在。所以雲門道。盡大地無纖毫過患。猶是轉句。不見一色。始是半提。直得如此。須知更有向上全提時節。儻臨濟不曾得黃檗佛法無多子。德山尚疑天下老和尚舌頭。何能棒下成等正覺。喝下成等正覺耶。后復深研玄要之旨。從梅花蓓蕾時閉關。疽發於背不自覺。忽推窗見黃梅墮地。千門萬戶。劃然天開。
癸丑四十一年。
甲寅四十二年。
湛然澄和尚開法雲門。
憨山清返初服。
臨濟第二十九世禹門祖示寂。
二月十二日圓寂。
禹門祖付天童悟。磬山修。雪嶠信。抱樸
【現代漢語翻譯】 現代漢語譯本： 子四十年（時間待考）。
三峰藏開悟得道。
二月初一。藏閉關八百日不語。剛登上蒲團，忽然眩暈，嘔吐出一斗痰，於是放鬆身體熟睡，如同墜入千尺深井中，想要出來卻無能為力，手腳都無法攀抓。到第五日巳時，才進入深度睡眠。窗外兩個僧人夾著籬笆，拗斷粗大的竹子，聲音如同迅雷。頓時感覺虛空粉碎，大地沉沒，人與法都消失了，一絲真實也不存在。在整個大地上尋找一絲一毫的過錯，都無法找到，沒有什麼比喻可以形容。揭開以前所學的文字，只見紙墨，義理完全無法思考。端坐整夜，如同彈指一瞬間。在無思無想中，觸及趙州（Zhaozhou，唐代禪師）的話語：『我在青州做領布衫重七斤。』還有古柏樹子、乾屎橛、新婦騎驢阿家牽、八角磨盤空里走，以及雲門（Yunmen，唐末五代禪師）的扇子𨁝跳上三十三天等等種種三昧，一時都出現在眼前。因此勘破了向來橫說豎說，行棒行喝，總不是向上全提的境界。所以雲門說：『盡大地無纖毫過患，猶是轉句。不見一色，始是半提。』直到如此，要知道還有向上全提的時候。如果臨濟（Linji，唐代禪師）不曾得到黃檗（Huangbo，唐代禪師）的佛法，就沒有多少東西。德山（Deshan，唐代禪師）還懷疑天下老和尚的舌頭，怎麼能通過棒喝成就等正覺呢？後來又深入研究玄要的旨意，從梅花含苞待放時閉關，背上生了疽瘡卻不自覺。忽然推開窗戶，看見黃梅花墜落地上，千門萬戶，豁然天開。
癸丑四十一年（時間待考）。
甲寅四十二年（時間待考）。
湛然澄和尚在雲門開法。
憨山清恢復僧人身份。
臨濟第二十九世禹門祖示寂。
二月十二日圓寂。
禹門祖傳法于天童悟、磬山修、雪嶠信、抱樸。
【English Translation】 English version: The year Zi, year 40 (year to be determined).
Sanfeng Zang attained enlightenment.
The first day of the second month. Zang entered a silent retreat for 800 days. As soon as he sat on the futon, he suddenly felt dizzy and vomited a bucket of phlegm. Then he relaxed and fell into a deep sleep, as if falling into a thousand-foot well, trying to get out but unable to. His hands and feet could not find anything to hold onto. By the hour of Si on the fifth day, he entered a deep sleep. Outside the window, two monks were leaning against the fence, breaking a large bamboo, the sound like thunder. Suddenly, he felt the void shatter, the earth sink, and both person and dharma disappear. Not a trace of truth remained. He searched the entire earth for the slightest fault, but could not find any. There was no metaphor to describe it. He opened the texts he had studied before, but only saw paper and ink. The meaning was completely beyond his comprehension. He sat upright all night, as if in the blink of an eye. In a state of no thought, he touched upon Zhaozhou's (Zhaozhou, a Chan master of the Tang Dynasty) words: 'I made a shirt in Qingzhou that weighed seven pounds.' Also, the cypress tree seeds, the dried dung, the new bride riding a donkey with her mother-in-law leading, the octagonal millstone running in the void, and Yunmen's (Yunmen, a Chan master of the late Tang and Five Dynasties period) fan jumping up to the thirty-third heaven, all kinds of samadhi appeared before him at once. Therefore, he realized that all the previous horizontal and vertical explanations, the use of the stick and the shout, were not the ultimate state of complete upliftment. So Yunmen said: 'The entire earth without a trace of fault is still a turning phrase. Not seeing a single color is only half the upliftment.' Only when it is like this, one must know that there is still a time for complete upliftment. If Linji (Linji, a Chan master of the Tang Dynasty) had not received the Buddha-dharma from Huangbo (Huangbo, a Chan master of the Tang Dynasty), he would not have had much to offer. Deshan (Deshan, a Chan master of the Tang Dynasty) still doubted the tongues of all the old monks in the world, how could they achieve perfect enlightenment through the stick and the shout? Later, he deeply studied the essence of the profound principles. He entered seclusion when the plum blossoms were budding, and a carbuncle grew on his back without him noticing. Suddenly, he opened the window and saw the yellow plum blossoms falling to the ground, and the doors of thousands of households opened wide.
The year Gui-chou, year 41 (year to be determined).
The year Jia-yin, year 42 (year to be determined).
Zen Master Zhanran Cheng opened the Dharma at Yunmen.
Hanshan Qing returned to his monastic robes.
The 29th generation of Linji, Patriarch Yumen, passed away.
He passed away on the twelfth day of the second month.
Patriarch Yumen transmitted the Dharma to Tiantong Wu, Qingshan Xiu, Xueqiao Xin, and Baopu.
蓮四人。諸家法脈。正在繁衍。書則不勝。定則未可。年紀止於禹門。宗統之歸。須俟后定。
歷年表曰。自宋高宗丁巳紹興七年。至明神廟甲寅萬曆四十二年。凡四百七十八年。其間正宗法脈。時污時隆。大道機宜。若顯若晦。南渡晚葉猶重法以尊師。理學名儒。或內秘而外見。元廷隆禮。邁于尋常。明時尊崇。著之令典。碩德耆緇。盛行南北。英流俊衲。不減宋唐。鬱鬱以興。繩繩相成。但以兵燹頻仍。雲山深隱。微言妙義。多霧晦以煙消。斷簡殘編。每蛛絲而蠹篆。禪林文獻。遂致渺茫。法苑淆訛。因之流播。然真傳大意。授受明的之機緣。正續雄風。紹述后先之次序。皎然如冰輪霜洗。光藹徹乎中天。儼爾似霆蟄春回。聲隱蟠于大地。高峰中峰之冷嚴而韜晦。萬松雪庭之圓敏以精持。皆所以深培厚蓄。而伏隆隆振振之緒于未艾。圓通禹門。凜乎太華之雪照晨曦。嵩少宗鏡。泠然玉井之泉流夜壑。此其九鼎之系。縹緲未墜單絲。千鈞之機。舉發方期鉅力焉矣。
宗統編年卷之三十 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之三十一
諸方略紀(上)
臨濟宗統止於禹門。曹洞宗統止於宗鏡。從明季至 皇清康熙二十八年己巳。其間諸方之出處大段。
【現代漢語翻譯】 現代漢語譯本： 蓮池一脈有四人，各家的法脈正在繁衍，典籍眾多難以盡數，禪定功夫尚未達到高深境界。臨濟宗的宗統到禹門這一代就暫時停止了，宗門命脈的歸屬，需要等待以後再做決定。
《歷年表》記載：從南宋高宗趙構紹興七年（1137年）丁巳年，到明朝神宗萬曆四十二年（1614年）甲寅年，總共四百七十八年。這期間正宗的法脈，時而興盛時而衰落，大道的玄妙機宜，有時顯現有時隱晦。南宋末年仍然重視佛法以尊敬師長，理學名儒，或許內心信奉而外表不顯露。元朝廷隆重禮敬佛教，超過了尋常的程度。明朝時尊崇佛教，將其寫入法令典章。有高尚品德的年長僧人，盛行於南北各地。才華橫溢的僧人，不亞於宋朝和唐朝。佛教事業蓬勃發展，代代相傳。但是因為戰火頻繁，寺廟深藏於雲霧山中，精微的言語和玄妙的義理，大多像霧氣一樣消散，殘缺的簡牘，常常被蛛絲纏繞被蟲蛀蝕。禪林的文獻，因此變得渺茫難尋，佛法的訛誤，因此流傳開來。然而真正傳承的大意，傳授和接受明確的機緣，延續雄風，繼承和發展前人的次序，像冰輪被霜洗過一樣皎潔，光明普照中天。又像冬眠的動物在春天甦醒一樣，聲音隱藏在大地之中。高峰原妙和中峰明本的冷峻嚴厲而韜光養晦，萬松行秀和雪庭福裕的圓融敏捷而精進持守，都是爲了深深地培養和厚厚地積蓄力量，將隆盛的開端埋伏于未艾之時。圓通德清和禹門覺浪，像華山被白雪照耀的早晨一樣凜然，嵩山少林寺和宗鏡大杲，像玉井的泉水在夜晚流淌一樣清冷。這關係到九鼎的安危，縹緲而沒有墜落，單絲維繫著千鈞重物，舉發的機會，正期待著巨大的力量。
《宗統編年卷》之三十 卍新續藏第 86 冊 No. 1600 《宗統編年》
《宗統編年卷》之三十一
諸方略紀(上)
臨濟宗的宗統到禹門這一代就暫時停止了。曹洞宗的宗統到宗鏡這一代就暫時停止了。從明朝末年到清朝康熙二十八年（1689年）己巳年，這期間各方僧人的出處和大概情況。
English version: The lineage of Lianchi has four members, and the Dharma lineages of each family are multiplying. There are countless books, and the state of Samadhi is not yet profound. The lineage of the Linji school stops at Yumen for now. The return of the lineage must await later determination.
The 'Chronological Table' states: From the seventh year of Shaoxing (1137 AD) of the Southern Song Gaozong (Emperor Zhao Gou), to the forty-second year of Wanli (1614 AD) of the Ming Shenzong (Emperor), a total of four hundred and seventy-eight years. During this period, the orthodox Dharma lineage sometimes flourished and sometimes declined, and the subtle mechanisms of the Great Path were sometimes apparent and sometimes obscure. In the late Southern Song Dynasty, importance was still attached to the Dharma to respect teachers, and famous Confucian scholars of Neo-Confucianism perhaps secretly believed in it inwardly but did not reveal it outwardly. The Yuan court solemnly respected Buddhism, exceeding the ordinary level. The Ming Dynasty revered Buddhism and wrote it into laws and regulations. Elderly monks with noble virtues flourished in both the north and the south. Talented monks were no less than those of the Song and Tang Dynasties. The Buddhist cause flourished and was passed down from generation to generation. However, because of frequent wars, temples were hidden deep in the misty mountains, and subtle words and profound meanings mostly dissipated like mist. Fragmented bamboo slips were often entangled by spider webs and eaten by bookworms. The literature of the Chan forest thus became vague and difficult to find, and errors in the Dharma spread as a result. However, the main idea of the true transmission, the opportunity to clearly transmit and receive, the continuation of the heroic spirit, and the order of inheriting and developing the predecessors, are as clear as the ice wheel washed by frost, and the light shines throughout the middle sky. It is as if hibernating animals awaken in spring, and the sound is hidden in the earth. Gaofeng Yuanmiao's (Gaofeng: a monk's name, Yuanmiao: a monk's name) and Zhongfeng Mingben's (Zhongfeng: a monk's name, Mingben: a monk's name) coldness and austerity and their concealment of their talents, and Wansong Xingxiu's (Wansong: a monk's name, Xingxiu: a monk's name) and Xueting Fuyu's (Xueting: a monk's name, Fuyu: a monk's name) roundness, agility, and diligent adherence, were all in order to deeply cultivate and thickly accumulate strength, and to bury the beginning of prosperity in the time of not yet ending. Yuantong Deqing (Yuantong: a monk's name, Deqing: a monk's name) and Yumen Juelang (Yumen: a monk's name, Juelang: a monk's name) are as awe-inspiring as Mount Hua illuminated by snow in the morning, and Mount Song Shaolin Temple and Zongjing Dagao (Zongjing: a monk's name, Dagao: a monk's name) are as clear as the spring water of the Jade Well flowing at night. This is related to the safety of the Nine Tripods, ethereal and not falling, and a single thread maintains the weight of a thousand jun (a unit of weight), and the opportunity to lift it is waiting for great strength.
Chronicles of the Lineage, Volume 30 卍 New Continued Collection, Volume 86, No. 1600, Chronicles of the Lineage
Chronicles of the Lineage, Volume 31
Brief Records of Various Places (Part 1)
The lineage of the Linji school stops at Yumen for now. The lineage of the Caodong school stops at Zongjing for now. From the end of the Ming Dynasty to the twenty-eighth year of Kangxi (1689 AD) of the Qing Dynasty, the origins and general situation of monks from various places during this period.
【English Translation】 Modern Chinese Translation: The Lianchi lineage has four members, and the Dharma lineages of each family are multiplying. There are countless books, and the state of Samadhi is not yet profound. The lineage of the Linji school stops at Yumen for now. The return of the lineage must await later determination.
The 'Chronological Table' states: From the seventh year of Shaoxing (1137 AD) of the Southern Song Gaozong (Emperor Zhao Gou), to the forty-second year of Wanli (1614 AD) of the Ming Shenzong (Emperor), a total of four hundred and seventy-eight years. During this period, the orthodox Dharma lineage sometimes flourished and sometimes declined, and the subtle mechanisms of the Great Path were sometimes apparent and sometimes obscure. In the late Southern Song Dynasty, importance was still attached to the Dharma to respect teachers, and famous Confucian scholars of Neo-Confucianism perhaps secretly believed in it inwardly but did not reveal it outwardly. The Yuan court solemnly respected Buddhism, exceeding the ordinary level. The Ming Dynasty revered Buddhism and wrote it into laws and regulations. Elderly monks with noble virtues flourished in both the north and the south. Talented monks were no less than those of the Song and Tang Dynasties. The Buddhist cause flourished and was passed down from generation to generation. However, because of frequent wars, temples were hidden deep in the misty mountains, and subtle words and profound meanings mostly dissipated like mist. Fragmented bamboo slips were often entangled by spider webs and eaten by bookworms. The literature of the Chan forest thus became vague and difficult to find, and errors in the Dharma spread as a result. However, the main idea of the true transmission, the opportunity to clearly transmit and receive, the continuation of the heroic spirit, and the order of inheriting and developing the predecessors, are as clear as the ice wheel washed by frost, and the light shines throughout the middle sky. It is as if hibernating animals awaken in spring, and the sound is hidden in the earth. Gaofeng Yuanmiao's (Gaofeng: a monk's name, Yuanmiao: a monk's name) and Zhongfeng Mingben's (Zhongfeng: a monk's name, Mingben: a monk's name) coldness and austerity and their concealment of their talents, and Wansong Xingxiu's (Wansong: a monk's name, Xingxiu: a monk's name) and Xueting Fuyu's (Xueting: a monk's name, Fuyu: a monk's name) roundness, agility, and diligent adherence, were all in order to deeply cultivate and thickly accumulate strength, and to bury the beginning of prosperity in the time of not yet ending. Yuantong Deqing (Yuantong: a monk's name, Deqing: a monk's name) and Yumen Juelang (Yumen: a monk's name, Juelang: a monk's name) are as awe-inspiring as Mount Hua illuminated by snow in the morning, and Mount Song Shaolin Temple and Zongjing Dagao (Zongjing: a monk's name, Dagao: a monk's name) are as clear as the spring water of the Jade Well flowing at night. This is related to the safety of the Nine Tripods, ethereal and not falling, and a single thread maintains the weight of a thousand jun (a unit of weight), and the opportunity to lift it is waiting for great strength.
Chronicles of the Lineage, Volume 30 卍 New Continued Collection, Volume 86, No. 1600, Chronicles of the Lineage
Chronicles of the Lineage, Volume 31
Brief Records of Various Places (Part 1)
The lineage of the Linji school stops at Yumen for now. The lineage of the Caodong school stops at Zongjing for now. From the end of the Ming Dynasty to the twenty-eighth year of Kangxi (1689 AD) of the Qing Dynasty, the origins and general situation of monks from various places during this period.
有年月可徴。見聞所及者。附書年甲之下曰略紀。俟后之宗統定而詳系焉。
乙卯萬曆四十三年。
正月。悟和尚心喪。伴柩龍池。傳祖臨寂。命悟繼住。悟斂铓閟彩三年。泯泯心喪。山頂高寒。焚香卻坐。簡古公案近二百則為之頌 發明(法王宗統。如一人端拱。攝化萬方。君前臣名。示至尊無外也。故凡皆書名。宗統未定。諸方名分不一。通書和尚。從法門稱謂也)七月四日。云棲袾宏蓮池大師寂。宏仁和沈氏子。年十七補邑庠。每書生死事大四字于案頭。一日失手碎茶甌有省。作七筆勾見志。投西山性天和尚祝髮。北遊。參遍融。后謁笑巖祖于柳巷。南歸過東昌。道中聞譙樓鼓聲忽悟。偈曰。二十年前事可疑。三千里外遇何奇。焚香擲戟渾閒事。魔佛空爭是與非。重複云棲古剎。以凈業普攝三根。汲汲孜孜。專精無間。以法利生。緇素咸稱古佛。問參禪唸佛。可得融通否。答曰。若是兩物。用得融通著。半月前。預知時至。西向而逝。
丙辰四十四年。
十二月悟和尚奉傳祖骨入塔。
丁巳四十五年(七月京師怪風八月宣府天鳴地震)。
四月望日。悟和尚嗣席龍池。心喪既畢。眾請開堂。同門初若易之。一升座。眾屈服。為之改觀。
憨山清大師自五乳抵雙徑。
【現代漢語翻譯】 有年月可以考證的，以及見聞所及的事情，都附在書的年甲之下，題為『略紀』，等待日後宗統確定后再詳細記錄。
乙卯年萬曆四十三年（1615年）。
正月，悟和尚為傳祖去世守心喪，伴隨靈柩到龍池。傳祖臨終前，命悟繼承住持之位。悟收斂鋒芒，隱藏光彩三年，默默地守心喪。山頂高寒，焚香靜坐。將簡古的公案近二百則，為之作頌——發明（法王宗統，如一人端拱，攝化萬方，君前臣名，示至尊無外也。故凡皆書名。宗統未定，諸方名分不一。通書和尚，從法門稱謂也）。七月四日，云棲袾宏蓮池大師圓寂。袾宏是仁和沈氏之子，十七歲補為邑庠生。常在案頭書寫『生死事大』四個字。一日失手打碎茶杯，有所領悟，作《七筆勾》以明志。投西山性天和尚剃度。北遊，參訪遍融。后謁見笑巖祖于柳巷。南歸路過東昌，途中聽到譙樓鼓聲忽然開悟，作偈曰：『二十年前事可疑，三千里外遇何奇。焚香擲戟渾閒事，魔佛空爭是與非。』重回云棲古寺，以凈業普度三根之人，勤勤懇懇，專精無間，以佛法利益眾生。僧俗都稱他為古佛。有人問參禪和唸佛，是否可以融通？答曰：『若是兩件東西，哪裡用得著融通？』半個月前，預知時至，面向西方圓寂。
丙辰年萬曆四十四年（1616年）。
十二月，悟和尚奉傳祖的骨灰放入塔中。
丁巳年萬曆四十五年（1617年）（七月京師出現怪風，八月宣府發生天鳴地震）。
四月十五日，悟和尚繼承龍池寺住持之位。心喪期滿，大眾請求開堂說法。同門起初輕視他，一等到他升座，眾人都被折服，對他刮目相看。
憨山清大師從五乳山來到雙徑。
【English Translation】 Events for which the year and month can be verified, and those within the scope of what has been seen and heard, are appended below the year and sexagenary cycle, titled 'Brief Records,' awaiting the detailed recording once the lineage of the Dharma King is established.
The year of Yi-Mao, the 43rd year of the Wanli reign (1615).
In the first month, the Venerable Wu observed a mourning period for the passing of Patriarch Chuan, accompanying the coffin to Dragon Pool. As Patriarch Chuan was nearing his passing, he instructed Wu to succeed him as abbot. Wu restrained his brilliance and concealed his talents for three years, silently observing the mourning period. On the high, cold mountaintop, he burned incense and sat in meditation. He composed eulogies for nearly two hundred ancient koans—elucidating (the lineage of the Dharma King, like one person with hands folded in reverence, embracing and transforming all directions; the minister's name before the ruler, demonstrating the supreme and boundless. Therefore, all names are recorded. With the lineage of the Dharma King not yet established, the titles in various places are inconsistent. Generally referred to as 'Venerable,' following the appellation of the Dharma gate). On the fourth day of the seventh month, Great Master Lianchi, Zhu Hong (Lotus Pond) of Yunqi Temple, passed away. Zhu Hong was the son of the Shen family of Renhe, becoming a student of the county school at the age of seventeen. He often wrote the four characters 'Birth and death are a great matter' on his desk. One day, he accidentally broke a teacup and had an awakening, composing 'Seven Strokes' to express his aspiration. He sought ordination under Venerable Xing Tian of West Mountain. He traveled north, visiting Bianrong. Later, he paid respects to Ancestor Xiaoyan at Willow Lane. Returning south, he passed through Dongchang, and on the way, upon hearing the sound of the drum tower, he suddenly awakened, composing a verse: 'Twenty years ago, things were doubtful; Three thousand miles away, what a strange encounter. Burning incense and throwing spears are all idle matters; Demons and Buddhas vainly contend over right and wrong.' He returned to the ancient Yunqi Temple, using Pure Land practices to universally embrace beings of all capacities, diligently and tirelessly, with unwavering focus, benefiting sentient beings with the Dharma. Both monastics and laypeople called him an ancient Buddha. Someone asked if Chan meditation and Buddha recitation could be integrated. He replied, 'If they were two separate things, would there be a need to integrate them?' Half a month prior, he knew the time of his passing, and passed away facing west.
The year of Bing-Chen, the 44th year of the Wanli reign (1616).
In the twelfth month, the Venerable Wu enshrined the bones of Patriarch Chuan in a pagoda.
The year of Ding-Si, the 45th year of the Wanli reign (1617) (In the seventh month, strange winds appeared in the capital; in the eighth month, thunder and earthquakes occurred in Xuanfu).
On the fifteenth day of the fourth month, the Venerable Wu succeeded to the position of abbot of Dragon Pool Temple. With the mourning period completed, the assembly requested him to open the Dharma hall and give a sermon. His fellow disciples initially looked down on him, but once he ascended the seat, everyone was subdued and changed their view of him.
Great Master Hanshan Qing arrived at Shuangjing from Five Peaks.
吊紫柏可大師。襄舉塔事。入云棲吊蓮大師。留二旬。發揮大師生平密行。至有聞而泣者。銘其塔。旋至吳。藏和尚同錢受之太史。延至三峰。
寒灰聞谷二老宿。以徑山法席久虛。同諸士大夫請藏和尚。藏辭之。
戊午四十六年。
正明十七日。壽昌慧經無明和尚寂。經住寶方峨峰壽昌三剎。別建庵院二十餘所。七旬尚混勞侶。耕鑿不息。丈室蕭然。惟作具而已。益王向德。深加褒美。每嘆曰。去聖時遙。幸遺此老。十三日示微疾。至十七日蚤。取水盥漱拭身。曰不必再浴。索筆大書曰。今日分明指示。擲筆端坐而逝。茶毗火光五色。頂骨諸牙不壞。即于本寺方丈建塔。
己未四十七年。
庚申(萬曆四十八泰昌元)年。
熹宗悊皇帝。
辛酉天啟元年。
壬戌二年。
癸亥三年。
悟和尚住通玄。開堂演法。有通玄峰頂。別是人間之語。夏六月。始定九旬安居之制。深山曠野。相依衲子十數輩。多正因行腳之士。而茆堂草榻。不倦槌拂。寅夕提策。往往有開發者。
黃山惟安普門大師寂。安邵縣奚氏子。幼孤賤。苦行矢愿。精勤鍛鍊。萬曆三十二年。立黃山道場。破雪登奇。捫蘿陟峭。得黃山之勝地。賜額慈光寺。兼滲金佛像。天啟三年至
【現代漢語翻譯】 現代漢語譯本：
弔唁紫柏可大師（高僧），襄助舉辦建塔事宜。前往云棲寺弔唁蓮池大師（高僧），停留二十天，闡發蓮池大師生平隱秘的德行，以至於有人聽了感動落淚。為蓮池大師的塔撰寫銘文。之後前往吳地，與藏和尚、錢受之太史一同前往三峰。 寒灰聞谷兩位老修行，因為徑山寺主持的位子空缺很久，與各位士大夫一同邀請藏和尚擔任主持，藏和尚推辭了。 戊午（萬曆四十六年） 正月十七日，壽昌慧經無明和尚圓寂。慧經和尚曾住持寶方寺、峨峰寺、壽昌寺三座寺廟，另外還建造了二十多所庵院。七十歲高齡仍然和僧侶們一起勞動，耕種勞作不停止。丈室簡樸，只有勞作的工具。益王敬佩他的德行，深深地讚美他，常常嘆息說：『距離聖人的時代已經很久遠了，幸好還留下了這位老修行。』正月十三日，慧經和尚略微感到不適，到十七日早上，取水洗手漱口擦拭身體，說：『不必再洗了。』索要筆墨，寫下：『今日分明指示。』放下筆，端坐而逝。荼毗火化后，火焰呈現五種顏色，頂骨和牙齒沒有損壞，隨即在本寺方丈處建塔。 己未（萬曆四十七年） 庚申（萬曆四十八年，泰昌元年）（1620年） 熹宗悊皇帝（明熹宗朱由校） 辛酉（天啟元年）（1621年） 壬戌（天啟二年）（1622年） 癸亥（天啟三年）（1623年） 悟和尚住持通玄寺，開堂演法，有『通玄峰頂，別是人間』的說法。夏季六月，開始制定九旬安居的制度。在深山曠野中，相互依靠的僧人有十幾位，大多是尋求正因的行腳僧。茅草堂簡陋，卻不倦地打掃。寅時（凌晨三點到五點）晚上提著禪杖，常常有人因此開悟。 黃山惟安普門大師圓寂。惟安大師是邵縣奚氏的兒子，幼年喪父家境貧寒。苦行併發誓立愿，精進勤奮地修行。萬曆三十二年（1604年），開創黃山道場。破雪攀登奇峰，攀援藤蘿登上陡峭的山峰，得到了黃山的勝地。被賜予寺名慈光寺，併兼有滲金佛像。天啟三年（1623年）圓寂。
【English Translation】 English version:
I mourned the Venerable K'o of Tzu-po (a high-ranking monk), assisting in the construction of his pagoda. I went to Yun-ch'i Temple to mourn the Venerable Lien-ch'ih (a high-ranking monk), staying for twenty days, expounding on the Venerable Lien-ch'ih's secret virtuous conduct during his life, to the point that some who heard it were moved to tears. I wrote an inscription for his pagoda. Afterwards, I went to Wu, and together with the monk Tsang and Grand Historian Ch'ien Shou-chih, went to San-feng. The two old practitioners, Han-hui and Wen-ku, because the position of abbot of Ching-shan Temple had been vacant for a long time, together with various scholar-officials, invited the monk Tsang to take the position. Tsang declined. Wu-wu (Wanli 46) (1618) On the seventeenth day of the first month, the Venerable Wu-ming of Shou-ch'ang, Hui-ching, passed away. Hui-ching had resided at the three temples of Bao-fang Temple, E-feng Temple, and Shou-ch'ang Temple, and had also built more than twenty monasteries. At the age of seventy, he still labored with the monks, farming and working tirelessly. His abbot's room was simple, with only tools for labor. Prince Yi admired his virtue and praised him deeply, often sighing, 'The time since the sages is long past, fortunately this old practitioner remains.' On the thirteenth day of the first month, Hui-ching felt slightly unwell, and on the morning of the seventeenth, he took water to wash his hands, rinse his mouth, and wipe his body, saying, 'There is no need to wash again.' He asked for pen and ink and wrote: 'Today, I clearly indicate.' He put down the pen, sat upright, and passed away. After cremation, the flames showed five colors, and his skull and teeth were undamaged. A pagoda was immediately built for him in the abbot's quarters of the temple. Chi-wei (Wanli 47) (1619) Geng-shen (Wanli 48, Taichang 1) (1620) The Emperor Xizong Zhe (Emperor Zhu Youxiao of the Ming Dynasty) Xin-you (Tianqi 1) (1621) Ren-xu (Tianqi 2) (1622) Gui-hai (Tianqi 3) (1623) The monk Wu resided at Tongxuan Temple, opening a hall to preach the Dharma, with the saying, 'The peak of Tongxuan, is another world.' In the sixth month of summer, he began to establish the system of a ninety-day retreat. In the deep mountains and wilderness, there were more than a dozen monks relying on each other, mostly traveling monks seeking the right cause. The thatched hall was simple, but they tirelessly cleaned it. In the early morning and evening, carrying their staffs, there were often those who attained enlightenment. The Venerable Wei-an Pumen of Huangshan passed away. Wei-an was the son of the Xi family of Shao County, orphaned at a young age and from a poor family. He practiced asceticism and made vows, diligently and assiduously cultivating. In Wanli 32 (1604), he founded the Huangshan Dojo. Breaking through the snow to climb strange peaks, climbing vines to ascend steep mountains, he obtained the scenic spot of Huangshan. He was granted the temple name Ciguang Temple, and also had gilded Buddha statues. He passed away in Tianqi 3 (1623).
夫椒祥符。廚粟無炊。七日不餐。是時權珰播虐。人不聊生。安矢心化濁。救民水火之中。挈杖而北。行至清源之乘愿村。是安十年前所建。少傅蓼水朱公留結夏。六月十三日。趺坐說偈而逝。廣護居士中丞許鼎臣銘其塔曰。安志氣猛烈。從萬死一生中。悟無生法。骨力挺堅。從廝養卑賤時。證尊貴性。力參涉險。如少林五臺太行諸處。不啻人煙一飯少。山雪獨行深。再上五臺。斷惑證真。前後際斷。禮空印呈偈。人為無明用。安能用無明。人受煩惱使。安能使煩惱。初不識字而字從心生。初不立言而言如泉涌。所過開設叢林。用棒喝以成上上之器。用煉魔以接中下之機。嘗曰。究心必集法。忘我必為眾。無慧之福癡。無德之慧狂。以法破人。未嘗以人破法。有不像語諸錄。可謂苦行貫天地。大慈包古今者也。祥符蔭曰。神廟之際。宗旨式微。如九鼎系單絲。其時諸方多以苦行持之。如火場水齋煉魔等。雖皆不無偏枯。然精神力用。實足以祛救衰靡之病。如普門大師者。生平于逆風惡浪中。操慈航以接人。可謂險夷一致。其自敘行實。幼時鄙賤。一無所諱。黃山檗庵志和尚嘗曰。若普門大師者。可謂具大人知見者也。許青嶼侍御。嘗述大師住祥符曰。先大中丞廣護公。同張清惠二無公入山問道。丈室留餐。即大眾黃齏
【現代漢語翻譯】 現代漢語譯本： 在祥符（宋真宗年號，1008-1016年）年間，連年災荒，百姓家中沒有糧食可以煮飯，甚至連續七天都沒有飯吃。當時，宦官權貴橫行霸道，百姓生活困苦不堪。安下定決心要改變這種污濁的世道，把百姓從水深火熱之中拯救出來。他拄著枴杖向北方走去，走到清源的乘愿村，這裡是安十年前建造的。少傅蓼水朱公留在這裡結夏安居。六月十三日，安跏趺而坐，說了偈語后圓寂。廣護居士中丞許鼎臣為他的塔撰寫銘文說：『安志氣剛猛，從九死一生中，領悟了無生之法。他骨骼強健，從卑賤的僕役身份，證得了尊貴的自性。他努力參訪，像少林、五臺山、太行山等地，不只是人煙稀少，難以得到一頓飯，而是在大雪中獨自前行，深入山中。他再次登上五臺山，斷除疑惑，證得真如。前後際斷，向空印禪師呈上偈語：人們被無明所用，怎能反過來用無明？人們受煩惱的驅使，怎能反過來驅使煩惱？他起初不識字，後來文字從心中自然生出；他起初不立言，後來言語像泉水一樣涌出。他所到之處，都開設叢林，用棒喝來成就上上根器的人，用煉魔來接引中下根機的人。他曾說：窮究心性必定要學習佛法，忘卻自我必定要為大眾服務。沒有智慧的福報是愚癡，沒有德行的智慧是狂妄。用法來破除人的執著，不曾用人來破除佛法。有《不像語》等語錄流傳於世，真可謂苦行貫穿天地，大慈悲心包容古今的人啊！』 祥符蔭說：『神宗（明神宗萬曆年間，1573-1620年）時期，禪宗的宗旨衰微，就像用一根細絲懸掛著九鼎一樣岌岌可危。當時各地的僧人大多用苦行來維持，如火場、水齋、煉魔等。雖然這些方法都難免有些偏頗，但他們的精神和力量，確實足以祛除衰敗的病癥。像普門大師這樣的人，一生都在逆風惡浪中，駕著慈航來接引眾生，真可謂在險境和順境中始終如一。他在自述的行實中，毫不隱諱自己幼時的卑賤。黃山檗庵志和尚曾說：像普門大師這樣的人，真可謂具有大人知見的人啊！』許青嶼侍御曾講述大師住在祥符時的事情說：『先父大中丞廣護公，同張清惠、二無公入山問道，大師在丈室留他們吃飯，吃的卻是大眾的黃齏（一種醃製的蔬菜）。』
【English Translation】 English version: During the Xiangfu era (1008-1016 AD) of the Song dynasty, there were continuous years of famine, and people's homes had no grain to cook, even going without food for seven consecutive days. At that time, powerful eunuchs were tyrannical, and the people lived in misery. An resolved to transform this turbid world and rescue the people from the depths of suffering. He walked north with a staff, arriving at Chengyuan Village in Qingyuan, which An had built ten years prior. Shaofu Liaoshui Zhu Gong stayed here for the summer retreat. On the thirteenth day of the sixth month, An sat in full lotus posture, spoke a verse, and passed away. The lay devotee Zhongcheng Xu Dingchen wrote an inscription for his pagoda, saying: 'An's will was fierce, and from near-death experiences, he realized the Dharma of non-birth. His bones were strong, and from the lowly status of a servant, he attained the noble self-nature. He diligently visited various places, such as Shaolin, Mount Wutai, and the Taihang Mountains, where not only was human habitation scarce and difficult to obtain a meal, but he also walked alone in the deep snow, penetrating deep into the mountains. He ascended Mount Wutai again, cutting off doubts and attaining true suchness. The front and back were severed, and he presented a verse to Zen Master Kongyin: People are used by ignorance, how can they use ignorance in return? People are driven by afflictions, how can they drive afflictions in return?' He initially did not know how to read, but later words arose naturally from his heart; he initially did not establish words, but later speech flowed like a spring. Wherever he went, he established monasteries, using shouts and blows to perfect those of superior capacity, and using the refinement of demons to receive those of medium and lower capacity. He once said: 'To investigate the mind thoroughly, one must gather the Dharma; to forget oneself, one must serve the masses. Fortune without wisdom is foolishness; wisdom without virtue is madness. Use the Dharma to break people's attachments, never use people to break the Dharma.' There are records such as 'Unlike Words' circulating in the world, truly a person whose ascetic practices penetrate heaven and earth, and whose great compassion encompasses the past and present! Xiangfu Yin said: 'During the Shenzong era (1573-1620 AD) of the Ming dynasty, the tenets of Chan Buddhism were declining, like the nine tripods hanging by a single thread, in a precarious state. At that time, monks in various places mostly maintained it through ascetic practices, such as fire fields, water fasts, and the refinement of demons. Although these methods were inevitably somewhat biased, their spirit and strength were indeed sufficient to dispel the disease of decline. People like Great Master Pumen, throughout their lives, sailed the ship of compassion in adverse winds and waves to receive sentient beings, truly consistent in both dangerous and favorable circumstances. In his self-narrated deeds, he did not conceal his humble origins in his youth. Abbot Zhi of Huangshan Bo'an once said: 'People like Great Master Pumen can be said to possess the knowledge and vision of a great person!' The Imperial Censor Xu Qingyu once recounted the story of the Master residing in Xiangfu, saying: 'My late father, the Grand Secretary Guanghu Gong, along with Zhang Qinghui and Erwu Gong, entered the mountain to inquire about the Way. The Master kept them for a meal in his abbot's room, but they ate the yellow pickled vegetables of the masses.'
糠團。中丞公曰。弟子即得。張公初入道。恐未諳此粗淡風味也。大師擲糠團起曰。我非以世法奉承檀護僧也。噫。今禪門鄙習。已至不堪。安得如大師者一力挽哉。
十月十一日。曹溪德清憨山大師寂。清返僧服后。結庵五乳峰下。六時刻漏。專修凈業。居四年。復往曹溪。沐浴焚香。集眾告別。危坐而逝。世壽七十八。僧臘五十九。清長身魁碩。氣宇堂皇。所至及物利生。機用善巧。所著有楞伽筆記。華嚴綱要。楞嚴懸鏡。法華擊節。楞嚴法華通議。起信唯識解。觀老莊影響論。道德經解。大學中庸直指。春秋左氏心法。夢遊集。清興復曹溪。備載中興錄。建塔于曹溪之天峙岡。弟子吳應賓錢謙益銘塔。陸夢龍述傳並碑記。小師云居觀衡作曹溪中興傳。靈巖擔雪儲贊序曰。昔吾通陳大司馬節制兩粵。歸對鄉先達曰。仕宦不足道。我得見憨大師。睹僧中之龍鳳。儲童子時聞此語。及脫白萬峰。月朔望雲集。必首禮五乳堂上大師。特上方丈請示。先師曰。曩者匡廬從游憨山大師也。問其道品。則曰果位人也。往來胸懷三十年于茲。盡發其書而讀之。恨不曾身侍五乳也。眼中見宗門稱師匠者。絕非大器。深夜敬禮先佛世尊。愿得如五乳紫柏法王氣象者。荷綱宗于末法。泫然感嘆。虞山宗伯所謂深山大澤。龍亡虎逝
【現代漢語翻譯】 現代漢語譯本 糠團。中丞公說：『弟子明白了。』張公剛入門，恐怕還不熟悉這種粗茶淡飯的滋味。大師扔掉糠團，起身說：『我不是用世俗的禮節來奉承施主僧侶的。』唉！現在禪門的陋習，已經到了不堪的地步，哪裡能找到像大師這樣的人來力挽狂瀾呢？
十月十一日，曹溪德清憨山大師圓寂（1623年）。德清恢復僧人身份后，在五乳峰下結廬，用六時時刻苦修行凈業。住了四年，又前往曹溪，沐浴焚香，召集眾人告別，端坐而逝。世壽七十八歲，僧臘五十九年。德清身材高大魁梧，氣宇軒昂，所到之處都能利益眾生，機智善巧。所著有《楞伽筆記》、《華嚴綱要》、《楞嚴懸鏡》、《法華擊節》、《楞嚴法華通議》、《起信唯識解》、《觀老莊影響論》、《道德經解》、《大學中庸直指》、《春秋左氏心法》、《夢遊集》。德清復興曹溪的事蹟，詳細記載在《中興錄》中。在曹溪的天峙岡建造塔，弟子吳應賓、錢謙益撰寫塔銘，陸夢龍撰寫傳記和碑記，小師云居觀衡撰寫《曹溪中興傳》。靈巖擔雪儲贊序說：『過去我通陳大司馬節制兩粵，回來對家鄉的先達說：做官不值得一提，我能見到憨山大師，看到僧侶中的龍鳳。』儲童年時聽到這句話，等到脫離白萬峰，每月初一、十五雲集，必定首先禮拜五乳堂上的大師，特地上方丈請教。先師說：『過去我在匡廬跟隨憨山大師。』問他的道品，則說『是果位的人啊。』往來胸懷三十年于茲，全部翻閱他的著作來讀，遺憾不曾親自侍奉五乳。眼中所見宗門中被稱為師匠的人，絕非大器。深夜恭敬禮拜先佛世尊，愿能得到像五乳、紫柏法王那樣的人物，來承擔宗門的綱領于末法時代。』泫然感嘆。虞山宗伯所說的深山大澤，龍亡虎逝。
【English Translation】 English version A piece of rice bran cake. Minister Zhongcheng said, 'This disciple understands.' Zhang Gong is new to the path, and may not yet be accustomed to this simple and plain flavor. The Great Master threw the rice bran cake and stood up, saying, 'I do not serve the Sangha with worldly courtesies.' Alas! The corrupt practices of the Chan school have reached an unbearable state. Where can one find someone like the Great Master to turn the tide?
On the eleventh day of the tenth month, Great Master Hanshan Deqing (1623) of Caoxi passed away. After Qing returned to his monastic robes, he built a hermitage at the foot of the Five Peaks, diligently cultivating pure karma at all six times of the day. After living there for four years, he returned to Caoxi, bathed, burned incense, gathered the assembly to bid farewell, and passed away in a seated posture. His worldly age was seventy-eight, and his monastic age was fifty-nine. Qing was tall and imposing, with a dignified presence. Wherever he went, he benefited beings with his skillful means. His writings include 'Notes on the Lankavatara Sutra,' 'Outline of the Avatamsaka Sutra,' 'Mirror of the Surangama Sutra,' 'Applauding the Lotus Sutra,' 'General Discussion on the Surangama and Lotus Sutras,' 'Explanation of the Awakening of Faith and Consciousness-Only,' 'On the Influence of Confucianism, Lao-tzu, and Zhuang-zi,' 'Explanation of the Tao Te Ching,' 'Direct Pointing to the Great Learning and the Doctrine of the Mean,' 'Mental Method of the Spring and Autumn Annals: Zuo Commentary,' and 'Dream Journey Collection.' Qing's revival of Caoxi is recorded in detail in the 'Record of Revival.' A pagoda was built on the Tianzhi Ridge of Caoxi, with inscriptions by his disciples Wu Yingbin and Qian Qianyi, a biography and stele inscription by Lu Menglong, and a 'Biography of the Revival of Caoxi' by junior master Yunjuguan Heng. Lingyan Danxue Chu wrote in the preface: 'In the past, when I, Tong Chen, the Grand Marshal, governed the two Yue regions, I returned and said to the local elders: Officialdom is not worth mentioning. I was able to see Great Master Hanshan, and witness a dragon and phoenix among monks.' Chu heard these words as a child, and when he left Baiwan Peak, he would gather on the first and fifteenth of each month, and always first pay respects to the Great Master in the Five Peaks Hall, and specially go to the abbot's room to ask for instruction. The former master said, 'In the past, I followed Great Master Hanshan in Kuanglu.' When asked about his spiritual attainment, he said, 'He is a person of the fruition position.' For thirty years, I have kept this in my heart, and have read all of his works. I regret that I never personally served at the Five Peaks. Those who are called teachers in the Zen school that I have seen are by no means great vessels. Late at night, I respectfully prostrate before the Buddhas and World Honored Ones, wishing to obtain someone like the Dharma King of the Five Peaks and Zibo, to bear the lineage of the school in the Dharma-ending Age.' He sighed with emotion. As the Yushan Zongbo said, 'In the deep mountains and great marshes, dragons die and tigers depart.'
。則變怪百出。誠法門金石之論也。為之贊曰。敬皈禮。法中王。譬之材。為棟樑。於過去。遠有光。後世思。勿能忘。
三峰藏和尚集。宏戒法儀成。自戒壇久閟。儀法亡失。藏以參禪者務持律以固禪宗。受戒者當參禪以求戒體。乃考求古規。會歸宗旨。為諸說戒之儀式。曰宏戒法儀。諸方遵而行之。
甲子四年(七月敕封三界伏魔大帝神威遠鎮天尊關聖帝君)。
悟和尚開堂金粟山廣慧寺。四月到寺。冬結制。眾盈千指。破山明。石車乘。瑞白雪。皆在座下。漢月藏為首座。藏謁悟和尚于金粟。請示臨濟宗旨來源。和尚特上堂舉黃檗見百丈。丈舉再參因緣。黃檗不覺吐舌。丈曰。子以後莫承嗣馬祖去么。檗曰。不然。因師舉得見馬祖大機之用。然且不識馬祖。若嗣馬祖。已后喪我兒孫。丈曰。如是如是。見與師齊。減師半德。見過於師。方堪傳授。子甚有超師之見。故臨濟三度問佛法大意。三度被打。濟后出世。惟以棒喝接人。不得如何若何。祇貴單刀直入。藏出衆便喝。和尚曰好一喝。藏又喝。和尚曰。汝試更喝一喝看。藏禮拜歸位。和尚復瞹顧藏。舉僧問古德朗月當空時如何。德曰猶是階下漢。僧曰請師接上階。德曰月落後相見。且道月落後如何相見。藏便出堂。即日請藏居第一座。制完
【現代漢語翻譯】 現代漢語譯本： 那麼各種怪異的事情就會層出不窮。這確實是佛法門中金石般的言論啊。為他讚頌說：恭敬地皈依您，您是佛法中的王者。譬如木材，可以做棟樑。對於過去，您有長遠的光輝。後世的人們思念您，不能忘懷。
三峰藏和尚編輯的《宏戒法儀》完成。自從戒壇長期封閉，儀軌法度喪失后，藏和尚認為參禪的人必須持戒來鞏固禪宗，受戒的人應當參禪來求得戒體。於是考證研究古代的規矩，會合歸於禪宗的宗旨，作為各種說戒的儀式，名為《宏戒法儀》。各方都遵照而實行。
甲子四年（明思宗崇禎十七年，公元1644年），朝廷敕封關聖帝君為「三界伏魔大帝神威遠鎮天尊」。
悟和尚在金粟山廣慧寺開堂說法。四月到達寺廟，冬季結制安居，僧眾超過千人。破山明（破山明禪師），石車乘（石車乘禪師），瑞白雪（瑞白雪禪師）都在座下聽法。漢月藏（漢月藏禪師）擔任首座。藏和尚在金粟山拜見悟和尚，請教臨濟宗的宗旨來源。悟和尚特意上堂舉黃檗禪師見百丈禪師，百丈禪師舉再參的因緣。黃檗禪師聽后不覺吐舌。百丈禪師說：『你以後莫非要繼承馬祖的宗風去嗎？』黃檗禪師說：『不是的。因為老師您舉這件事，我才得見馬祖的大機大用。然而且還不認識馬祖。如果繼承馬祖，以後會喪失我的兒孫。』百丈禪師說：『是這樣，是這樣。見解與老師相同，就減少了老師一半的德行。見解超過老師，才堪以傳授。你很有超過老師的見解。』所以臨濟禪師三次問佛法大意，三次被打。臨濟禪師後來出世，只用棒喝來接引人，不講如何如何，只貴在單刀直入。藏和尚從大眾中出來便喝。悟和尚說『好一喝』。藏和尚又喝。悟和尚說：『你試著再喝一喝看。』藏和尚禮拜后回到自己的位置。悟和尚又回頭看藏和尚，舉僧人問古德『朗月當空時如何？』古德說『猶是階下漢』。僧人說『請師接上階』。古德說『月落後相見』。且說月落後如何相見？藏和尚便走出禪堂。當天就請藏和尚擔任第一座。結制完畢。
【English Translation】 English version: Then all sorts of strange things will emerge endlessly. This is indeed a golden and stone-like argument in the Dharma gate. Praising him, it says: Reverently I take refuge in you, you are the king in the Dharma. Like timber, it can be used as beams and pillars. For the past, you have a long-lasting radiance. Later generations think of you and cannot forget you.
The compilation of 'Hong Jie Fa Yi' (Extensive Ordination Dharma Ritual) by Monk Zang of Three Peaks is completed. Since the ordination platform has been closed for a long time, and the rituals and laws have been lost, Monk Zang believes that those who practice Chan must uphold the precepts to consolidate the Chan sect, and those who receive the precepts should practice Chan to seek the essence of the precepts. Therefore, he researched ancient rules, converging them to the tenets of the Chan sect, as various rituals for explaining the precepts, named 'Hong Jie Fa Yi'. All parties follow and implement it.
In the fourth year of Jiazi (1644 AD), the imperial court conferred the title of 'Great Emperor Subduing Demons of the Three Realms, Heavenly Venerable of Divine Might and Distant Town' upon Guan Sheng Di Jun (Lord Guan).
Monk Wu opened a Dharma hall at Guanghui Temple on Jin Su Mountain. He arrived at the temple in April and settled down for the winter retreat. The monastic community exceeded a thousand members. Poshan Ming (Chan Master Poshan Ming), Shiche Cheng (Chan Master Shiche Cheng), and Rui Baixue (Chan Master Rui Baixue) were all seated below him listening to the Dharma. Hanyue Zang (Chan Master Hanyue Zang) served as the head seat. Monk Zang visited Monk Wu at Jin Su Mountain, asking about the source of the Linji (Linji) sect's tenets. Monk Wu especially ascended the hall and cited Huangbo (Huangbo) seeing Baizhang (Baizhang), Baizhang citing the cause and condition of re-visiting. Huangbo, upon hearing this, unconsciously stuck out his tongue. Baizhang said, 'Are you going to inherit Mazu's (Mazu) style in the future?' Huangbo said, 'No. Because you, teacher, cited this matter, I was able to see Mazu's great function and great use. However, I still do not recognize Mazu. If I inherit Mazu, I will lose my children and grandchildren in the future.' Baizhang said, 'So it is, so it is. Having the same view as the teacher reduces half of the teacher's virtue. Having a view surpassing the teacher is worthy of transmission. You have a view that greatly surpasses the teacher.' Therefore, Linji asked three times about the great meaning of the Buddha-dharma and was beaten three times. Linji later emerged into the world, only using shouts and blows to receive people, not speaking of how or how, only valuing direct entry. Monk Zang came out from the assembly and shouted. Monk Wu said, 'A good shout.' Monk Zang shouted again. Monk Wu said, 'Try shouting again and see.' Monk Zang bowed and returned to his seat. Monk Wu then looked back at Monk Zang, citing a monk asking an ancient worthy, 'What is it like when the bright moon is in the sky?' The ancient worthy said, 'Still a man below the steps.' The monk said, 'Please, teacher, lead me up the steps.' The ancient worthy said, 'Meet after the moon sets.' And how to meet after the moon sets? Monk Zang then walked out of the meditation hall. On the same day, he invited Monk Zang to take the first seat. The retreat was completed.
辭行。和尚手書從上承嗣源流。並信拂付囑藏。
乙丑五年。
丙寅六年。
金粟冬制眾盈五百。五峰學為西堂。
春。三峰藏和尚開堂蘇州北禪。冬。住杭州安隱。金粟悟和尚專使送法衣至。
冬十二月紹興雲門顯聖圓澄湛然和尚寂。
丁卯七年。
梵伊致和尚繼席三峰。致海虞陶氏子。事三峰藏和尚為侍者。令參竹篦話。時三峰初辟。支石為床。縛籬為壁。值隆冬。寒風砭骨。乃詣庫司乞紙。藏聞而怒曰。汝不念歲月飄忽。己事未明。反𤨏𤨏牀蓆間希宴安耶。后凡有所問。即詬罵不已。一夕經行至五更時。聞松濤大作有省。復力參。遂入堂奧。繼住三峰。
毅宗烈皇帝。
戊辰崇禎元年。
三峰致和尚寂。
己巳二年。
春。藏和尚結制海虞天寧。制解。四月到萬峰。吳江令熊開元。建說法堂。請藏和尚開堂。
八月。金粟悟和尚受福建黃檗山萬福寺請。九月。歸龍池掃傳祖塔。還展先塋。入鄧尉山天壽聖恩禪寺。掃萬峰寶藏兩祖塔。嗣法主席漢月藏率大中丞趙士諤孝廉周永年等請升座。郡之士衿。皆齋候于城東之瑞光寺。萬衆喧闐。街衢巷陌為之不通。乃登塔之絕級。一受瞻禮。過虎邱掃隆祖塔。闔寺辦嚴。而嘩逐愈甚。遂
【現代漢語翻譯】 現代漢語譯本： 辭行。和尚親筆書寫了從上代傳承下來的法脈源流，並將信物拂塵交付囑託給藏（寶藏）和尚。
乙丑年五年（應為某王朝年號，待補充具體王朝及對應公元紀年）。
丙寅年六年（應為某王朝年號，待補充具體王朝及對應公元紀年）。
金粟寺冬季禪七期間，僧眾超過五百人。五峰山的學僧成爲了西堂。
春季，三峰藏和尚在蘇州北禪寺開堂說法。冬季，住在杭州安隱寺。金粟悟和尚派專人送來法衣。
冬季十二月，紹興雲門顯聖寺的圓澄湛然和尚圓寂。
丁卯年七年（應為某王朝年號，待補充具體王朝及對應公元紀年）。
梵伊致和尚繼承了三峰寺的住持之位。致和尚是海虞陶氏的兒子，跟隨三峰藏和尚做侍者，藏和尚讓他參『竹篦』話頭。當時三峰寺剛開闢，用石頭支起床，用籬笆做墻壁。正值寒冷的冬天，寒風刺骨。致和尚就去庫房請求紙張糊墻。藏和尚聽了很生氣，說：『你不想著時間飛逝，自己的事情還沒明白，反而想在床鋪之間尋求安逸嗎？』 之後凡是致和尚有所請問，藏和尚就責罵不止。一天晚上，致和尚經行到五更時分，聽到松濤聲大作，有所領悟。又努力參禪，終於進入堂奧。之後繼承了三峰寺的住持之位。
毅宗烈皇帝（明思宗朱由檢，1611年2月6日-1644年4月25日）。
戊辰崇禎元年（明崇禎元年，1628年）。
三峰致和尚圓寂。
己巳崇禎二年（明崇禎二年，1629年）。
春季，藏和尚在海虞天寧寺結制禪七。禪七結束后，四月到達萬峰寺。吳江縣令熊開元建造說法堂，請藏和尚開堂說法。
八月，金粟悟和尚接受福建黃檗山萬福寺的邀請。九月，回到龍池寺清掃傳祖塔，並祭掃先人的墳墓。進入鄧尉山天壽聖恩禪寺，清掃萬峰寶藏兩位祖師的塔。嗣法主席漢月藏率領大中丞趙士諤、孝廉周永年等人，請求藏和尚升座說法。郡里的士人，都在城東的瑞光寺齋戒等候。人山人海，街道巷子都無法通行。於是登上塔的最高層，接受眾人的瞻仰禮拜。經過虎邱時，清掃隆祖塔，寺廟裡準備得很隆重，但是喧譁追逐的人群更加厲害，於是……
【English Translation】 English version: Taking Leave. The monk personally wrote down the lineage of Dharma transmission from previous generations and entrusted the faith object, the whisk, to the monk Zang (Baozang).
The fifth year of Yichou (year title of a dynasty, to be supplemented with the specific dynasty and corresponding Gregorian calendar year).
The sixth year of Bingyin (year title of a dynasty, to be supplemented with the specific dynasty and corresponding Gregorian calendar year).
During the winter retreat at Jin Su Temple, the number of monks exceeded five hundred. The monk Xue from Five Peaks became the Western Hall Master.
In the spring, the monk Zang of Three Peaks opened a Dharma hall at Beichan Temple in Suzhou. In the winter, he resided at Anyin Temple in Hangzhou. The monk Wu of Jin Su Temple sent a special envoy to deliver the Dharma robe.
In the twelfth month of winter, the Venerable Yuancheng Zhanran of Yunmen Xiansheng Temple in Shaoxing passed away.
The seventh year of Dingmao (year title of a dynasty, to be supplemented with the specific dynasty and corresponding Gregorian calendar year).
The monk Fan Yi Zhi succeeded to the position of abbot of Three Peaks Temple. Zhi was the son of the Tao family of Haiyu. He served as an attendant to the monk Zang of Three Peaks Temple. Zang ordered him to contemplate the 'bamboo whisk' koan. At that time, Three Peaks Temple had just been established, with stones supporting the bed and fences as walls. It was the dead of winter, and the cold wind was biting. Zhi went to the storeroom to ask for paper to paste on the walls. Zang heard this and was furious, saying, 'You don't think about how quickly time passes, and that your own affairs are not yet clear. Instead, you seek comfort between the bed and the mat?' After that, whenever Zhi asked a question, Zang would scold him endlessly. One night, while walking in meditation until the fifth watch, Zhi heard the sound of the pine trees roaring and had an awakening. He then worked hard at meditation and finally entered the inner sanctum. Later, he succeeded to the position of abbot of Three Peaks Temple.
Emperor Yizong Lie (Emperor Sizong of Ming Dynasty, Zhu Youjian, February 6, 1611 - April 25, 1644).
The first year of Wuchen Chongzhen (the first year of Chongzhen in the Ming Dynasty, 1628).
The monk Zhi of Three Peaks Temple passed away.
The second year of Jisi Chongzhen (the second year of Chongzhen in the Ming Dynasty, 1629).
In the spring, the monk Zang held a winter retreat at Tianning Temple in Haiyu. After the retreat, in April, he arrived at Wanfeng Temple. The magistrate of Wujiang County, Xiong Kaiyuan, built a Dharma hall and invited the monk Zang to open the hall and preach the Dharma.
In August, the monk Wu of Jin Su Temple accepted an invitation from Wanfu Temple on Huangbo Mountain in Fujian. In September, he returned to Longchi Temple to sweep the pagoda of the ancestral founder and pay respects at the graves of his ancestors. He entered Tianshou Shengen Chan Temple on Dengwei Mountain to sweep the pagodas of the two ancestral masters, Wanfeng and Baozang. The Dharma-inheriting chairman, Hanyue Zang, led the Grand Censor Zhao Shie and the Xiucai Zhou Yongnian and others to request Zang to ascend the seat and preach the Dharma. The scholars of the county all fasted and waited at Ruiguang Temple in the east of the city. The crowd was so large that the streets and alleys were impassable. So he ascended to the highest level of the pagoda to receive the reverence and worship of the crowd. Passing by Tiger Hill, he swept the pagoda of the ancestral master Long. The temple prepared grandly, but the clamor and pursuit of the crowd became even more intense, so...
不及舉七而還。過鬆陵。舟人不敢維舟近岸。僅于中流受熊明府開元一齋。
八月枹樸蓮和尚寂。嗣龍池傳祖。住湖州凈名。
九月瑞白雪和尚住顯聖。雪桐城楊氏子。謁紫陌可授以毗舍浮佛偈。禮雲門澄。一日聞鐘聲大徹。擢第二座。參學時無被臥。不解帶者十三年。開法。鍛鍊學者。不假辭色。
冬。悟和尚結制。眾一千。舉費隱容為西堂。
藏和尚開爐梁溪錦樹院。付一默成。問石乘。在可證。頂目徹。有四雄玉兔出龍峰。北禪寺迦葉尊者瞬目之瑞。繼起儲投萬峰藏和尚出家。
破山明和尚住嘉禾東塔。明蜀之蹇氏子。聽講楞嚴。至一切眾生皆由不知常住真心有疑。出蜀遍參憨山清。博山來。雲門澄。皆不契。乃住破頭山。猛力參究。一日立萬丈懸崖上。自誓曰。悟不悟。性命在今日了。辰時立至未時。眼前唯一空明世界。忽舉足墮崖損足。至夜半翻身覺痛有省。天明曰屈屈。參悟和尚于金粟。悟問內不放出。外不放入。正恁么時以何為界。明曰。竿頭絲線從君弄。不犯清波意自殊。悟頷之。
問石乘和尚住焦山。乘竟陵熊氏子。初游黃檗雲門金粟之門。后參三峰藏和尚。力究二載。一日侍立次。有僧問藏曰。十方無壁落。四面亦無門時如何。藏震聲大喝。乘從旁省悟。
【現代漢語翻譯】 現代漢語譯本 來不及等到第七天就返回了。經過鬆陵的時候，船伕不敢靠岸停船，僅僅在河中心接受了熊明府（官名）開元一齋的供養。
八月，枹樸蓮和尚圓寂。他是龍池傳祖的法嗣，住在湖州凈名寺。
九月，瑞白雪和尚住持顯聖寺。雪是桐城楊氏的兒子，拜見紫陌可，被授予毗舍浮佛（過去七佛之一）的偈語。他向雲門澄學習，有一天聽到鐘聲而大徹大悟，被提拔為第二座。參學期間，他沒有被褥，不解衣帶長達十三年。開法后，他嚴格鍛鍊學人，不假以辭色。
冬天，悟和尚結制，僧眾一千人，推舉費隱容為西堂。
藏和尚在梁溪錦樹院開爐，傳法給一默成。問石乘，在可證，頂目徹。有『四雄玉兔出龍峰，北禪寺迦葉尊者瞬目之瑞』的說法。後來儲投萬峰藏和尚出家。
破山明和尚住持嘉禾東塔。明是四川的蹇氏之子，聽講《楞嚴經》，聽到『一切眾生皆由不知常住真心』時產生疑問。於是離開四川，遍參憨山清、博山來、雲門澄，但都不契合。於是住在破頭山，猛力參究。有一天，他站在萬丈懸崖上，發誓說：『悟不悟，性命就在今天了！』從辰時（上午7-9時）站到未時（下午1-3時），眼前只有一片空明世界。忽然失足墮崖，摔傷了腳。到了半夜，翻身覺得疼痛，有所領悟。天亮后說『屈屈』。後來在金粟參悟和尚。悟問：『內不放出，外不放入，正恁么時以何為界？』明回答說：『竿頭絲線從君弄，不犯清波意自殊。』悟點頭認可。
問石乘和尚住持焦山。乘是竟陵熊氏的兒子，最初遊學于黃檗、雲門、金粟之門。後來參三峰藏和尚，努力參究了兩年。有一天，侍立在旁邊，有僧人問藏說：『十方無壁落，四面亦無門時如何？』藏大聲呵斥。乘從旁省悟。
【English Translation】 English version Before reaching the seventh day, he returned. Passing Songling, the boatmen dared not moor near the shore, only receiving a vegetarian offering from Xiong Mingfu (official title) in the middle of the river.
In August, Abbot Piao Pu Lian passed away. He was a Dharma heir of Longchi Chuanzu, residing at Jingming Temple in Huzhou.
In September, Abbot Rui Bai Xue took charge of Xiansheng Temple. Xue was the son of the Yang family of Tongcheng. He visited Zimo Ke and was given the verse of Vipassī Buddha (one of the past seven Buddhas). He studied with Yunmen Cheng, and one day, upon hearing the sound of a bell, he had a great enlightenment and was promoted to the second seat. During his pilgrimage, he had no bedding and did not loosen his belt for thirteen years. After starting his teaching, he rigorously trained students without using gentle words.
In winter, Abbot Wu held a retreat, with a thousand monks, and appointed Fei Yinrong as the Western Hall Master.
Abbot Zang opened a furnace at Jinshu Courtyard in Liangxi, transmitting the Dharma to Yi Mocheng. He questioned Shi Cheng, who was at Kezheng, with Ding Muche. There is a saying: 'Four heroes, the jade rabbit emerges from Dragon Peak, the auspicious sign of Venerable Kashyapa winking at North Chan Temple.' Later, Chu Tou, the future Abbot Wanfeng Zang, became a monk.
Abbot Poshan Ming took charge of the East Pagoda of Jiahe. Ming was the son of the Jian family of Sichuan. He listened to the lecture on the Shurangama Sutra and had doubts when he heard 'All sentient beings are due to not knowing the constantly abiding true mind.' So he left Sichuan and visited Hanshan Qing, Boshan Lai, and Yunmen Cheng, but none of them resonated with him. Then he lived in Potou Mountain and intensely investigated. One day, he stood on a cliff ten thousand feet high and vowed: 'Enlightened or not, my life is today!' From Chen time (7-9 am) to Wei time (1-3 pm), all he saw was an empty and bright world. Suddenly, he lost his footing and fell off the cliff, injuring his foot. In the middle of the night, he turned over and felt pain, and had some understanding. At dawn, he said 'Qu Qu'. Later, he visited Abbot Wu at Jin Su. Wu asked: 'Not letting out inside, not letting in outside, what is the boundary at this very moment?' Ming replied: 'The silk thread on the pole is yours to play with, without disturbing the clear waves, the meaning is naturally different.' Wu nodded in agreement.
Abbot Wen Shi Cheng took charge of Jiao Mountain. Cheng was the son of the Xiong family of Jingling. He first traveled to the gates of Huangbo, Yunmen, and Jin Su. Later, he visited Abbot Sanfeng Zang and diligently investigated for two years. One day, while standing beside him, a monk asked Zang: 'When the ten directions have no walls and the four sides have no doors, what is it like?' Zang shouted loudly. Cheng had an awakening from the side.
乃嘆曰。和尚接人直如還丹一粒。點鐵成金也。服勤六載。受付。出住焦山。楚王向道化。致書幣請法。
庚午三年。
春悟和尚赴閩川黃檗請。三月二十七日入院。四月十五日開堂。
頂目徹和尚繼席三峰。徹字幻空。金陵柏氏子。少孤失學。知事佛。嘗習業緇染家。客吳門。從古心律師受優婆塞戒。二十四歲。投三峰披剃。乃乞戒藏和尚。執收飯之役。藏一日問曰。出家奚事。徹曰。將學經。藏曰。循行得字。頭已白矣。其奈生死何。徹駭然。曰若為即得。藏曰。顧子如木石。且持偈發慧去。口授南嚴偈。俾持之。徹繫念不輟。三年不少懈。一日忽覺風聲鳥語。皆轉此偈。自念至此。何故不知此意。因求進七日關力究之。足才跨門。目前一迸。大地平沉。頓省偈義。亟趨方丈擬申問。藏即打趁。既而示一歸何處話。徹罔解厥旨。時值上元雪霽。有搏雪羅漢于庭。藏令眾僧作頌以驗悟解。徹倩書以呈偈曰。虛空一尊雪羅漢。思惟盡處阿誰判。一片冰壺難指擬。恰來正是正月半。藏嘉賞之。乃曰。惟爾幻空。潛蛟伏虬。若遇春雷。倒岳傾湫。后一日。聞竹椅倒地作聲。豁然大悟。藏為助喜。命字頂目。遂繼三峰法席。
漢陽方伯蕭伯玉。並楚紳士。請藏和尚住大別興國寺。卻之。
秋
【現代漢語翻譯】 現代漢語譯本： 於是感嘆道：『和尚接引人，真像還丹（一種煉丹術中的丹藥）一粒，點鐵成金一般啊！』（我在焦山）辛勤服侍六年，接受了（他的）教誨，出來主持焦山（的寺廟）。楚王敬仰佛法，派人送來書信和財物，請求（和尚）傳授佛法。
庚午三年（1630年），
春季，悟和尚應邀前往閩川黃檗（山），三月二十七日進入寺院，四月十五日開堂講法。
頂目徹和尚繼承了三峰（寺）的住持之位。徹，字幻空，是金陵（今南京）柏氏的兒子。年少時成了孤兒，沒有接受教育，但懂得敬奉佛。曾經在經營喪葬用品的家庭做工。在吳門（蘇州）拜古心律師受了優婆塞戒（在家男居士所受的戒律）。二十四歲時，到三峰寺剃度出家。於是請求戒藏和尚讓他擔任收飯的職務。戒藏有一天問道：『出家是爲了什麼？』徹回答說：『想要學習佛經。』戒藏說：『循規蹈矩地學習文字，到頭來頭髮都白了，那又怎麼解決生死大事呢？』徹聽了非常震驚，問道：『怎樣才能解決生死大事呢？』戒藏說：『我看你像木頭石頭一樣，先拿著這首偈語去啓發智慧吧。』（戒藏）口頭傳授了南嚴偈，讓他背誦。徹專心致志，三年沒有絲毫懈怠。有一天忽然覺得風聲鳥語，都在誦唸這首偈語。自己想到這裡，為什麼還不明白其中的意思呢？於是請求閉關七日，努力探究其中的含義。腳剛跨出門檻，眼前突然一亮，感覺大地都沉寂了，頓時領悟了偈語的含義。急忙跑到方丈室想請教，戒藏卻打了他一下。之後，戒藏又提示了一句『歸何處』的話，徹還是不明白其中的意思。當時正值上元節（元宵節）雪后初晴，有人在庭院裡堆了一個雪羅漢。戒藏讓眾僧作頌來檢驗他們的領悟程度。徹請人代筆寫了一首偈語呈上：『虛空一尊雪羅漢，思惟盡處阿誰判？一片冰壺難指擬，恰來正是正月半。』戒藏非常讚賞他，於是說：『只有你幻空，像潛藏的蛟龍，隱藏的虬龍，如果遇到春雷，就能倒岳傾湫（形容氣勢巨大）。』過了一天，聽到竹椅倒地的聲音，徹豁然大悟。戒藏非常高興，賜他法號頂目，於是繼承了三峰寺的法席。
漢陽（今武漢）方伯（明清時知府的別稱）蕭伯玉，以及楚地的紳士們，邀請戒藏和尚去大別山的興國寺主持，戒藏拒絕了。
秋季，
【English Translation】 English version: Then (he) sighed and said, 'The way the monk receives people is truly like a pill of Huandan (a kind of elixir in alchemy), turning iron into gold!' (I) diligently served for six years, received (his) teachings, and went out to preside over Jiao Mountain (temple). The King of Chu admired the Dharma and sent letters and gifts, requesting (the monk) to teach the Dharma.
In the third year of Gengwu (1630),
In the spring, Monk Wu was invited to Huangbo (Mountain) in Minchuan. He entered the temple on the 27th day of the third month and began preaching on the 15th day of the fourth month.
Monk Dingmu Che succeeded to the position of abbot of Three Peaks (Temple). Che, styled Huankong, was the son of the Bai family of Jinling (now Nanjing). He became an orphan at a young age and did not receive education, but he knew how to respect the Buddha. He once worked in a family that dealt with funeral supplies. In Wumen (Suzhou), he received the Upasaka (lay male Buddhist) precepts from Lawyer Guxin. At the age of twenty-four, he went to Three Peaks Temple to be tonsured. Then he asked Monk Jiezang to let him be in charge of collecting meals. One day, Jiezang asked, 'What is the purpose of becoming a monk?' Che replied, 'I want to study the Buddhist scriptures.' Jiezang said, 'Following the rules to learn the words, by the time you understand, your hair will be white. Then how will you solve the great matter of life and death?' Che was shocked and asked, 'How can I solve the great matter of life and death?' Jiezang said, 'I see you are like wood and stone. First, take this verse and go enlighten your wisdom.' (Jiezang) orally transmitted the Nanyan verse and asked him to recite it. Che was focused and diligent, without the slightest懈怠 for three years. One day, he suddenly felt that the sound of the wind and the chirping of birds were all reciting this verse. He thought to himself, 'Why don't I understand the meaning of this verse?' So he asked to enter seclusion for seven days to diligently explore its meaning. As soon as his foot crossed the threshold, his eyes suddenly lit up, and he felt that the earth was silent. He suddenly understood the meaning of the verse. He rushed to the abbot's room to ask for guidance, but Jiezang hit him. After that, Jiezang gave him a hint, 'Where to return?', but Che still did not understand the meaning. At that time, it was the Lantern Festival after the snow, and someone had built a snow Arhat in the courtyard. Jiezang asked the monks to write poems to test their understanding. Che asked someone to write a verse for him and presented it: 'A snow Arhat in the void, who judges the end of contemplation? A piece of ice pot is difficult to describe, it just happens to be the middle of the first month.' Jiezang praised him very much, and then said, 'Only you, Huankong, are like a hidden dragon, a hidden dragon. If you encounter spring thunder, you can overturn mountains and pour out torrents (describing a huge momentum).' One day later, hearing the sound of a bamboo chair falling to the ground, Che suddenly realized. Jiezang was very happy and gave him the Dharma name Dingmu, so he inherited the Dharma seat of Three Peaks Temple.
Xiao Boyu, the prefect (another name for the prefect in the Ming and Qing Dynasties) of Hanyang (now Wuhan), and the gentry of Chu, invited Monk Jiezang to preside over Xingguo Temple in Dabie Mountain, but Jiezang refused.
Autumn,
。博山元來無異和尚寂。來住博山。上堂曰。博山今日不說有法。不說無法。不說亦有亦無法。不說非有非無法。離四句。絕百非。石人點頭。青山皺眉。深寒博得三春暖。破霧披雲入翠微。將示寂。訚首座問和尚尊體如何。來曰。盡有些子受用。座曰。還有不病者也無。來曰。熱大作么。座曰。來去自由。請道一句。來為書歷歷分明四字。投筆坐化。塔全身於本山之西峰。祥符蔭曰。博山雖未分明付授。然雪關訚出世于瀛山。嵩乳密闡化于檀度。空隱獨開法于羅浮。竹山嚴韜跡于獨峰。皆拈香承嗣。而法脈未湮。蓋博山秘重密嚴。而訚等久親實證。各有所得。不敢辜負。非今之承虛接響者。能借口而望項背也。
東苑元鏡晦臺和尚寂。鏡號湛靈。建陽馮氏子。嗣壽昌經。開法于仙亭一枝山。退隱武夷。風韻孤峻。儀部黃端伯銘其塔。
八月。悟和尚離黃檗。
九月。瑞白雪和尚住紹興延慶。
辛未四年。
元日。悟和尚在吳北禪寺。受明州司李黃端伯侍御祁彪佳請住阿育王寺。上元日別吳門。藏和尚。侍送。二月十五日到寺開堂。三月。過天童掃應庵密庵兩祖塔。侍御李遵徐之垣等。請主太白名山。槜李太常吳中偉中丞徐從治給諫虞廷陛等。請再主金粟。兩郡交迎。集眾決之。眾嘩
【現代漢語翻譯】 現代漢語譯本：博山元來無異和尚圓寂了。他來住持博山。上堂說法時說：『博山今日不說有法，不說無法，不說亦有亦無法，不說非有非無法。』 離開這四句，超越這百種否定。石人聽了點頭，青山聽了皺眉。在深寒中博得三春的溫暖，撥開迷霧穿過雲層進入翠微之境。將要圓寂時，訚首座問：『和尚您的身體如何？』 元來回答說：『盡有些子受用。』 訚首座又問：『還有不生病的時候嗎？』 元來回答說：『熱得厲害啊。』 訚首座說：『來去自由，請說一句。』 元來寫下『歷歷分明』四個字，投筆坐化。在博山的西峰建塔安葬全身。祥符蔭說：『博山雖然沒有分明地付法傳授，但是雪關訚在瀛山出世，嵩乳密在檀度闡揚佛法，空隱獨自在羅浮開創法脈，竹山嚴韜光養晦于獨峰，他們都拈香繼承博山的禪法，所以博山的法脈沒有斷絕。』 大概是因為博山秘密地重視密嚴的教義，而訚等人長期親近實證，各自有所得，不敢辜負博山的教誨。不是現在那些承虛接響的人，能夠借口而望其項背的。
東苑元鏡晦臺和尚圓寂了。元鏡，法號湛靈，建陽馮氏之子，師承壽昌經。在仙亭一枝山開創法脈，退隱武夷山。風韻孤高峻拔，儀部黃端伯為他撰寫了塔銘。
八月，悟和尚離開黃檗。
九月，瑞白雪和尚住持紹興延慶寺。
辛未四年（1031年）。
元旦，悟和尚在吳北禪寺，接受明州司李黃端伯、侍御祁彪佳的邀請，住持阿育王寺。上元節那天告別吳門，藏和尚侍奉送行。二月十五日到達寺廟開堂說法。三月，去天童寺掃應庵（Ying'an）和密庵（Mi'an）兩位祖師的塔。侍御李遵、徐之垣等人，邀請他住持太白名山。槜李太常吳中偉、中丞徐從治、給諫虞廷陛等人，邀請他再次住持金粟寺。兩郡爭相迎接，聚集眾人商議決定，眾人喧譁。
【English Translation】 English version: The Venerable Wuyi of Boshan Yuanlai passed away. He came to reside at Boshan. During his Dharma talk, he said: 'Today at Boshan, I speak neither of existence, nor of non-existence, nor of both existence and non-existence, nor of neither existence nor non-existence.' Leaving behind these four statements, transcending these hundred negations. The stone man nods in agreement, the green mountains furrow their brows. In the depths of winter, one gains the warmth of the three spring months, parting the mists and clouds to enter the emerald heights. As he was about to pass away, Chief Seat Yin asked: 'Venerable Sir, how is your body?' Yuanlai replied: 'I am experiencing some enjoyment.' Chief Seat Yin then asked: 'Is there also a time when you are not ill?' Yuanlai replied: 'The heat is intense.' Chief Seat Yin said: 'Coming and going freely, please say a word.' Yuanlai wrote the four characters 'lì lì fēn míng' (distinct and clear), threw down his pen, and sat in meditation until his passing. A pagoda was built to enshrine his whole body on the west peak of Boshan. Xiangfu Yin said: 'Although Boshan did not clearly transmit the Dharma, Xueguan Yin emerged at Ying Mountain, Songru Mi expounded the Dharma at Tandu, Kongyin independently established the Dharma lineage at Luofu, and Zhushan Yan concealed his traces at Dufeng. They all burned incense and inherited Boshan's Chan teachings, so Boshan's Dharma lineage has not been extinguished.' It is probably because Boshan secretly valued the esoteric teachings of Guhyasamaja, and Yin and others had long been close to actual practice, each gaining something, not daring to fail Boshan's teachings. They are not like those who merely echo empty sounds today, who can only hope to catch a glimpse of their backs.
The Venerable Yuanjing Huitai of Dongyuan passed away. Yuanjing, with the Dharma name Zhanling, was the son of the Feng family of Jianyang, and a disciple of Shouchang Jing. He established the Dharma lineage at Yizhi Mountain in Xianting, and retired to Mount Wuyi. His demeanor was solitary and lofty. Huang Duanbo, a member of the Ministry of Rites, wrote his pagoda inscription.
In August, the Venerable Wu left Huangbo.
In September, the Venerable Ruibaixue resided at Yanqing Temple in Shaoxing.
The fourth year of Xinwei (1031).
On New Year's Day, the Venerable Wu was at Wubei Chan Temple, and accepted the invitation of Huang Duanbo, the Sili of Mingzhou, and Qi Biao Jia, the Censor, to reside at Ashoka Temple. On the Lantern Festival, he bid farewell to Wumen, and the Venerable Zang attended to his departure. On the fifteenth day of the second month, he arrived at the temple and gave a Dharma talk. In the third month, he went to Tiantong Temple to sweep the pagodas of the two ancestral masters, Ying'an (應庵) and Mi'an (密庵). Li Zun, Xu Zhizhi and others, invited him to reside at the famous Mount Taibai. Wu Zhongwei, the Taichang of Zui Li, Xu Congzhi, the Vice Minister, and Yu Tingbi, the Giver of Advice, invited him to reside at Jin Su Temple again. The two prefectures competed to welcome him, and gathered the assembly to discuss and decide, and the assembly clamored.
主天童。四月三日入院。藏和尚自鄮山回。立具德禮為參首。
頂目徹和尚住瑞光。上堂。有時電閃星馳。金蛇尾后轟雷。有時天高雲凈。玉兔空中迷影。有時入林不動草。有時入海不揚波。汝等諸人甚處見瑞光。六月。廬山開先智明若昧法師寂。明海陵毛氏子驅烏揚之東隱。少不檢。將縱跡天下名山水。投宿潤州銀山。見其經營嘈雜。而方來憧憧不已。怪問之。曰將延三大師講楞嚴。三大師者。雪浪恩也。視門榜曰。楞嚴必稔前五卷者。與床歷。急求楞嚴。展誦不終日。前五卷如建瓴下。乃竟誦。而恩至。見之感切涕慕。淋襟不自禁。誓將如今大師。恩辯慧滉漭無涯岸。愛明超逸。獨輸壸奧。示精微。因綸貫諸部。納戒云棲。叩禪紫柏。趨太行伊闕。物色高人韻士。以淹洽百氏家言。橐中載寂音僧寶傳。當山水佳處。出而吟哦。既而頓足捬膺曰。嗟乎我獨不得與此八十一人者同遊哉。則又泣。復傲然挈之而往。陟匡廬居古黃巖。遷開先。生平禪戒並急。而以首楞嚴為講法之要。自謂于楞嚴有深證。叢林有昧楞嚴之稱。說法江楚吳越間三十年。身外無長物。四方遺問填門。隨手而散。去來不預計。意至則行。追隨者方喘急。而一笠翛然。已莽蒼在望矣。手書別檀護誡門人訖。自詣龕室跏趺。笑謂眾曰。我且試耳
【現代漢語翻譯】 現代漢語譯本： 主天童（寺院名）。四月三日住持入院。藏和尚從鄮（mào）山回來，立即任命具德禮為參頭。
頂目徹和尚住在瑞光（寺院名）。上堂說法：有時電光閃爍，像流星飛馳，金蛇擺動尾巴后發出轟鳴的雷聲。有時天空高遠，雲彩潔凈，玉兔在空中迷失身影。有時進入樹林卻不驚動草木，有時進入大海卻不掀起波浪。你們這些人，在什麼地方見到瑞光？六月，廬山開先（寺院名）的智明若昧法師圓寂。智明是海陵毛氏的兒子，年輕時放蕩不羈。打算遊歷天下名山大川，投宿在潤州銀山（寺院名）。看到那裡經營嘈雜，前來的人絡繹不絕，感到奇怪便詢問原因。回答說將要延請三大師講《楞嚴經》。三大師指的是雪浪恩。智明看到門榜上寫著：『能夠熟稔《楞嚴經》前五卷的人，給予床位。』急忙尋找《楞嚴經》，展開誦讀不到一天，前五卷就像從高處傾倒水一樣流暢。於是就誦讀完畢。雪浪恩到來，見到智明感動不已，涕淚交流，發誓要追隨恩大師。恩大師辯才智慧廣闊無邊，喜愛智明的超脫飄逸，獨自傳授精妙的奧義，展示精微之處。因此能夠貫穿諸部經典。智明在云棲寺受戒，向紫柏禪師請教禪法，前往太行山、伊闕山，尋訪高人韻士，廣泛學習各家學說。行囊中裝著《寂音僧寶傳》，在山水優美的地方，拿出來吟誦。不久便頓足捶胸說：『唉，我唯獨不能與這八十一人一同遊歷啊！』說完又哭泣。之後又傲然地帶著書前往各地。登上匡廬山，住在古黃巖，後來遷居開先寺。一生禪修和戒律並重，並且以講解《首楞嚴經》為弘法的主要內容。自認為對《楞嚴經》有深刻的證悟，叢林中稱他為『昧楞嚴』。在江楚吳越一帶說法三十年，身外沒有多餘的物品，四方請教問題的信件堆滿了門前，他隨手分發。來去沒有預定的計劃，心意到了就出發，追隨的人還在喘息，他卻已經戴著斗笠，孤身一人在茫茫的遠方了。親手寫信告別施主，告誡門人完畢，自己前往龕室跏趺而坐，笑著對眾人說：『我且試一試。』
【English Translation】 English version: Abbot of Tiantong (temple name). On the third day of the fourth month, the abbot entered the monastery. Monk Zang returned from Mount Mao (mào) and immediately appointed Jude Li as the head of the meditation hall.
Monk Dingmu Che resided at Ruiguang (temple name). He gave a Dharma talk, saying: 'Sometimes lightning flashes like shooting stars, and a golden snake shakes its tail, followed by a booming thunder. Sometimes the sky is high and the clouds are clear, and the jade rabbit loses its shadow in the sky. Sometimes entering the forest does not disturb the grass, and sometimes entering the sea does not raise waves. All of you, where do you see Ruiguang?' In June, Dharma Master Zhiming Ruomei of Kaixian (temple name) Temple on Mount Lu passed away. Zhiming was the son of the Mao family of Hailing, and he was unrestrained in his youth. He intended to travel to famous mountains and rivers all over the world, and he stayed overnight at Yinshan (temple name) Temple in Runzhou. Seeing the noisy operations there and the endless stream of people coming, he felt strange and asked the reason. He was told that three great masters were going to be invited to lecture on the Shurangama Sutra. The three great masters referred to Xuelang En. Zhiming saw a notice on the door that said: 'Those who are familiar with the first five volumes of the Shurangama Sutra will be given a bed.' He hurriedly looked for the Shurangama Sutra, and after reading it for less than a day, the first five volumes flowed like water pouring down from a high place. So he finished reciting it. When En arrived, he was deeply moved upon seeing Zhiming, and tears streamed down his face. He vowed to follow Master En. Master En's eloquence and wisdom were boundless, and he loved Zhiming's transcendence and elegance, and he taught him the subtle and profound mysteries alone, showing him the essence. Therefore, he was able to connect all the scriptures. Zhiming took precepts at Yunqi Temple, consulted Zen with Zen Master Zibo, and went to Taihang Mountain and Yique Mountain to seek out high-minded and elegant scholars, and he extensively studied the theories of various schools. He carried The Biography of the Reclusive Monk Baoseng in his bag, and in places with beautiful scenery, he would take it out and recite it. Soon he stamped his feet and beat his chest, saying: 'Alas, I alone cannot travel with these eighty-one people!' Then he wept again. After that, he proudly took the book and went to various places. He ascended Mount Kuanglu and lived in the ancient Huangyan, and later moved to Kaixian Temple. Throughout his life, he emphasized both Zen practice and precepts, and he made lecturing on the Shurangama Sutra the main content of his Dharma propagation. He considered himself to have a deep realization of the Shurangama Sutra, and the monastic community called him 'Ruomei of the Shurangama Sutra.' He lectured on the Dharma in the Jiang, Chu, Wu, and Yue regions for thirty years, and he had no extra possessions. Letters from all directions asking questions filled the door, and he distributed them casually. He had no predetermined plans for coming and going, and he would leave when he felt like it. While the followers were still panting, he was already wearing a bamboo hat, alone in the vast distance. After writing a letter to bid farewell to the benefactors and admonishing his disciples, he went to the niche and sat in the lotus position, smiling and saying to the crowd: 'I will try it out.'
。遂寂。山翁忞乃其手度。退翁儲從之修東林凈業。
九月。瑞白雪和尚住白雀。
冬十月。藏和尚赴揚州天寧請。士庶擁道。十一月。浙人士復請結制安隱。繼起儲悟道。儲自期七日明道。至第六日。危坐如塑像。堂中開靜。見兩行僧對問訊。嚗然自落。積劫未明之事。徹底見前。亟趨方丈。藏望見顏色。曰看箭。儲喝。藏曰看箭。儲又喝。藏起立大呼曰看箭。儲放身倒。時侍者于磐鴻燒香曰。儲兄何不禮拜。儲即下去。藏當晚小參。儲方作禮。藏問萬法歸一一歸何處。儲曰恰恰今朝臘月初三。藏問與趙州衫子同別。儲曰一滴水一滴凍。藏問如何是奇特事。適大殿撞鐘。儲曰鐘聲咬破七條。
心空居士朱時恩集佛祖綱目。恩秀水人。凡四十一卷。起七佛。終萬峰蔚祖。泛敘而不詳系。無當宗傳。
壬申五年。
正月。瑞白雪和尚經始弁山龍華。
金山法肇縉雲和尚寂。
癸酉六年。
夏。藏和尚住凈慈寺。藏受杭州。兵轄蔡云怡。護法聞子將嚴印持忍公等請。開堂凈慈。緇素省發者。自豁堂巖燮云璣。前後二十五人。入云棲掃蓮大師塔。眾請升座。特示禪凈大旨。先是嘉禾人士請住長水真如寺。吳門人不從。至是大理朱大啟太僕李日華諸公。力懇解凈慈制。住真
【現代漢語翻譯】 現代漢語譯本：於是（他）就圓寂了。山翁忞親自為他處理後事。退翁儲跟隨他修習東林凈業。
九月，瑞白雪和尚住持白雀寺。
冬季十月，藏和尚應邀前往揚州天寧寺。士人和百姓擁擠在道路兩旁。十一月，浙江人士再次邀請他結制安隱。繼起儲悟道。儲自己期望七日內明道。到了第六天，危坐如塑像。禪堂中開靜時，他看見兩行僧人相對問訊。突然嚗然一聲，（他）自己倒下。積蓄了無數劫尚未明白的事情，徹底顯現在眼前。他趕緊去方丈室。藏望見他的臉色，說：『看箭。』儲喝道。藏說：『看箭。』儲又喝道。藏站起身大呼：『看箭。』儲放身倒下。當時侍者于磐鴻燒香說：『儲兄為何不禮拜？』儲立刻下去禮拜。藏當晚小參時，儲正要作禮。藏問：『萬法歸一一歸何處？』儲說：『恰恰今朝臘月初三。』藏問：『與趙州衫子相同還是不同？』儲說：『一滴水一滴凍。』藏問：『如何是奇特事？』適逢大殿撞鐘，儲說：『鐘聲咬破七條。』
心空居士朱時恩編輯《佛祖綱目》。恩是秀水人，共四十一卷。從七佛開始，到萬峰蔚祖結束。泛泛敘述而不詳細考證，不符合宗門傳承。
壬申五年（1632年）。
正月，瑞白雪和尚開始興建弁山龍華寺。
金山法肇縉雲和尚圓寂。
癸酉六年（1633年）。
夏季，藏和尚住持凈慈寺。藏受到杭州兵轄蔡云怡、護法聞子將、嚴印持、忍公等人的邀請，在凈慈寺開堂。前來聽法而有所省悟的人，從豁堂巖燮云璣開始，前後共有二十五人。進入云棲掃蓮大師塔，眾人請求（藏）升座，特別開示禪凈的大旨。此前，嘉禾人士曾邀請（藏）住持長水真如寺，吳門人不答應。到這時，大理朱大啟太僕、李日華諸位先生，極力懇請解除凈慈寺的結制，（讓藏）住持真如寺。
【English Translation】 English version: Thereupon, he entered into stillness (passed away). Shan Weng Min personally handled his funeral arrangements. Tui Weng Chu followed him in cultivating the Pure Land practice of Donglin.
In the ninth month, Monk Rui Baixue resided at Baique Temple.
In the tenth month of winter, Monk Zang went to Tianning Temple in Yangzhou upon invitation. Scholars and commoners crowded the roads. In the eleventh month, people from Zhejiang again invited him to establish a retreat at Anyin. Jiqi Chu attained enlightenment. Chu expected to understand the Dao within seven days. On the sixth day, he sat upright like a statue. When the meditation session began in the hall, he saw two rows of monks facing each other in greeting. Suddenly, with a 'pop' sound, he fell down on his own. Matters that had not been clear for countless kalpas were completely revealed before him. He hurried to the abbot's room. Zang, seeing his expression, said, 'Watch the arrow.' Chu shouted. Zang said, 'Watch the arrow.' Chu shouted again. Zang stood up and shouted loudly, 'Watch the arrow.' Chu threw himself down. At that time, the attendant Yu Panhong burned incense and said, 'Brother Chu, why don't you bow?' Chu immediately went down to bow. That evening, during the abbot's short lecture, Chu was about to make a bow. Zang asked, 'All dharmas return to one, where does the one return to?' Chu said, 'Precisely today is the third day of the twelfth month.' Zang asked, 'Is it the same or different from Zhao Zhou's robe?' Chu said, 'One drop of water, one drop of ice.' Zang asked, 'What is a unique event?' Just then, the bell in the main hall struck. Chu said, 'The bell sound bites through seven lines.'
Layman Xinkong, Zhu Shi'en, compiled the 'Compendium of Buddhas and Patriarchs'. En was a native of Xiushui, totaling forty-one volumes. It begins with the Seven Buddhas and ends with Wanfeng Weizu. It narrates broadly without detailed examination and does not conform to the transmission of the Zen school.
The fifth year of Renshen (1632).
In the first month, Monk Rui Baixue began the construction of Longhua Temple on Bian Mountain.
Monk Jinshan Fazhao of Jinyun passed away.
The sixth year of Guiyou (1633).
In the summer, Monk Zang resided at Jingci Temple. Zang was invited by Cai Yunyi, the military commander of Hangzhou, and Dharma protectors Wen Zijiang, Yan Yinchi, Ren Gong, and others to open a Dharma assembly at Jingci Temple. Those who attended and gained insight, starting with Huotang Yan Xie Yunji, totaled twenty-five people. Entering the pagoda of Master Saolian of Yunqi, the assembly requested (Zang) to ascend the seat and especially expound the great principles of Chan and Pure Land. Previously, people from Jiahe had invited (Zang) to reside at Changshui Zhenru Temple, but the people of Wumen did not agree. At this time, Grand Secretary Zhu Daqi, Vice Minister Li Rihua, and other gentlemen earnestly requested the lifting of the regulations at Jingci Temple, (allowing Zang) to reside at Zhenru Temple.
如寺。制中日提寂音尊者智證傳。助顯第一義。東園居士惲人華宏曇曰。在昔余心向往三峰老人。而恨未睹其書也。有禪宿赍視老人所提智證傳。喜而驚𢥠。嘆曰。禪典中乃有是書耶。立起如鄧尉。咨決所疑。老人多方垂手。輾轉難構。一日請益。問佛而答乾矢橛。問西來意而答庭前柏樹子話。推出楪子曰。爭奈者個何。老人奮舉界尺劈破之。曰百雜碎。余霅爾心開。言下薦得馬祖以來拔地傾天用處。於是以白衣執侍。斫究臨濟宗旨。偶讀雲門錄。至盡大地無絲毫過患猶是轉句。不見一色始是半提。直得如此。須知更有全提時節。胸中障翳頓釋。乃知臨濟立法。如舜在璇璣玉衡。以齊七政。千萬世天度範圍於斯。雲門則夏正也。中星之用未移。故徹見雲門。即透臨濟。一句三玄。三句一句。臨濟雲門。豈非均此全提時節也哉。
少室心悅喜和尚應周籓請入汴。寓給苑香林。兵憲曹應秋。同諸士大夫問道無虛日。
破山明和尚住西蜀梁山太平寺。
十月。費隱容和尚繼住福州黃檗。容福清何氏子。初參壽昌經有省。冒雨謁悟和尚于吼山。便問覿面相提事若何。悟以番菩提珠照頭便打。容曰錯。悟又打。容便喝。悟又打。至第七打。所有伎倆知見。一時冰釋。悟問薰風自南來。殿角生微涼。汝作么會。
【現代漢語翻譯】 現代漢語譯本： 如寺（寺廟）。制中日提寂音尊者智證傳。助顯第一義。東園居士惲人華宏曇曰：『從前我的心向往三峰老人，只恨沒有讀到他的書。』有禪師帶著三峰老人所提的《智證傳》來給我看，我驚喜而感到震驚，感嘆道：『禪宗典籍中竟然有這樣的書！』立刻起身，像鄧尉一樣，請教解決我所疑惑的問題。三峰老人多次想幫助我，但總是難以成功。有一天，我請教他，問佛是什麼，他卻回答『乾矢橛』。問什麼是西來意，他卻回答『庭前柏樹子』。然後推出一個碟子說：『你拿這個怎麼辦？』三峰老人奮力舉起界尺劈破碟子，說：『百雜碎！』我頓時心開，當下領悟了馬祖以來拔地傾天的作用。於是以白衣的身份侍奉他，研究臨濟宗的宗旨。偶然讀到《雲門錄》，看到『盡大地無絲毫過患猶是轉句，不見一色始是半提。直得如此，須知更有全提時節』，胸中的障礙頓時消解。這才知道臨濟宗的立法，就像舜在璇璣玉衡上，用來校正七政一樣，千萬世的天度範圍都在這裡。雲門宗則像夏朝的歷法，中星的運用沒有改變。所以徹底瞭解雲門宗，就能通透臨濟宗。一句三玄，三句一句，臨濟宗和雲門宗，難道不是都一樣是這全提的時節嗎？』
少室心悅喜和尚應周籓的邀請來到汴梁（今河南開封），住在給苑香林。兵憲曹應秋，和各位士大夫每天都來問道。
破山明和尚住在西蜀梁山太平寺。
十月，費隱容和尚接替住持福州黃檗寺。費隱容是福清何氏的兒子，最初參拜壽昌時有所領悟，冒雨去吼山拜見悟和尚，便問：『覿面相提這件事怎麼樣？』悟和尚用番菩提珠照著他的頭就打。費隱容說：『錯了。』悟和尚又打。費隱容便喝斥。悟和尚又打，直到第七下，所有的伎倆知見，一時都像冰一樣融化了。悟和尚問：『薰風自南來，殿角生微涼，你作何理解？』
【English Translation】 English version: Ru Si (Temple). Compiled the biography of Zhizheng, the Tishizaiin Venerable from China and Japan, to help reveal the supreme truth. Yun Renhua Hongtan, a lay Buddhist from Dongyuan, said: 'In the past, my heart yearned for the Elder of Three Peaks, but I regretted not having read his book.' A Chan monk brought me the Zhizheng Biography written by the Elder, and I was delighted and amazed, exclaiming: 'Is there such a book in the Chan Buddhist canon!' I immediately rose up, like Deng Wei, to consult and resolve my doubts. The Elder tried many times to help me, but it was always difficult to succeed. One day, I asked him, inquiring about the Buddha, but he answered 'Dry arrow peg'. I asked about the meaning of Bodhidharma's coming from the West, but he answered 'The cypress tree in the courtyard'. Then he pushed out a plate and said: 'What will you do with this?' The Elder vigorously raised a ruler and smashed the plate, saying: 'A hundred pieces!' I was instantly enlightened, and immediately understood the earth-shattering function since Mazu. Thereupon, I served him as a layman, studying the tenets of the Linji (Rinzai) school. I happened to read the Yunmen (Ummon) Record, and when I came to 'The entire earth without a single fault is still a turning phrase; not seeing a single color is only half-lifting. Having reached this point, you must know there is still a time for complete lifting', the obstacles in my chest were instantly dissolved. Only then did I realize that the establishment of the Linji school is like Shun using the armillary sphere and jade balance to align the seven luminaries, the scope of the celestial degrees for millions of generations is here. The Yunmen school is like the Xia dynasty calendar, the use of the central star has not changed. Therefore, thoroughly understanding the Yunmen school means penetrating the Linji school. One phrase is three mysteries, three phrases are one phrase, are not the Linji and Yunmen schools both the same as this time of complete lifting?'
The Venerable Xinyue Xi of Shaoshi Temple, upon the invitation of Zhou Fan, went to Bianliang (present-day Kaifeng, Henan), residing in the Xianglin of the Jiyuan. Cao Yingqiu, the military commissioner, along with various scholars and officials, came to inquire about the Dao every day.
The Venerable Poshan Ming resided in the Taiping Temple of Liangshan in Western Shu.
In October, the Venerable Feiyin Rong succeeded as abbot of Huangbo Temple in Fuzhou. Feiyin Rong was the son of the He family of Fuqing. He initially had some understanding when he visited Shouchang, and braved the rain to visit the Venerable Wu at Houshan, and asked: 'How is the matter of facing each other and lifting up?' The Venerable Wu shone a foreign Bodhi bead on his head and struck him. Feiyin Rong said: 'Wrong.' The Venerable Wu struck him again. Feiyin Rong then shouted. The Venerable Wu struck him again, until the seventh strike, all his skills and knowledge dissolved like ice. The Venerable Wu asked: 'The gentle breeze comes from the south, a slight coolness arises at the corner of the hall, how do you understand this?'
容曰水向石邊流出冷。風從花里過來香。曰離了此又作么生。容曰放和尚三十棒。曰除卻棒又作么生。容便喝。曰喝后聻。容曰更要重說偈言。悟休去。住黃檗。上堂。今朝初一。好個訊息。若還不會。又是明日。所以道舉一不舉得二。放過一著。落在第二。山僧舉一了也。是汝諸人如何委悉。便下座。
問石乘和尚住楚九峰正覺寺。
心空居士集居士分燈錄。首維摩詰。終宋景濂。參禪學道。分身應化。師承有據者。共七十二人。
甲戌七年。
磬山天隱修和尚住報恩。修字天隱。荊溪閔氏子。自幼失怙。鬻蔬奉母。弱冠聽講楞嚴。一切眾生皆由不知常住真心。性凈明體。用諸忘想。此想不真。故有輪轉。惕然知有生死大事。遂投龍池幻祖出家。年二十四得度。參父母未生前話。久未有入。一日隨幻祖運磚次。有人說四大名山菩薩出見神通廣大。祖曰。這裡也不少。修便問如何是這裡神通。祖曰。快度磚來。遂于言下有省。一日偶展楞嚴。至佛咄阿難。此非汝心處。打失本參。會幻祖北行。乃掩關龍池。力究雲門扇子話。閱兩載忽聞驢鳴大悟。破關與同參密祖北覲幻祖。祖曰別來三載。各呈似看。修進曰。人言北地寒。我說南方暖。寒暖不知人。窮人知寒暖。祖頷之。次日入室。問歷歷孤
【現代漢語翻譯】 現代漢語譯本： 容禪師說：『水從石頭邊流出，感覺清涼；風從花叢中吹來，帶著香氣。』 學僧問：『離開了這些（現象），又該如何呢？』 容禪師說：『那就放和尚三十棒！』 學僧問：『除了打棒子，又該如何呢？』 容禪師便大喝一聲。 學僧問：『喝了之後又如何呢？』 容禪師說：『還要重新說偈語：悟了就休息去吧，住在黃檗山。』 上堂說法時說：『今天初一，真是個好訊息！如果還不明白，那就又是明天了。』 所以說，舉一不能舉出二，放過一著，就落在了第二著。山僧我已經舉一了，你們這些人如何理解呢？』 於是便走下座位。
有人問石乘和尚住在楚地的九峰正覺寺。
心空居士編輯了《居士分燈錄》，從維摩詰（一位著名的在家佛教修行者）開始，到宋景濂（明朝（1368年-1644年）人）結束，記錄了參禪學道、分身應化、師承有據的共七十二人。
甲戌七年（具體年份需要根據上下文確定）。
磬山天隱修和尚住在報恩寺。修，字天隱，是荊溪閔氏的兒子。從小失去父親，靠賣菜奉養母親。二十歲時聽講《楞嚴經》，聽到『一切眾生皆由不知常住真心，性凈明體，用諸妄想，此想不真，故有輪轉』，猛然醒悟到有生死大事，於是投奔龍池幻祖出家。二十四歲時剃度。參究『父母未生前』的話頭，很久沒有領悟。一天，跟隨幻祖搬磚時，有人說四大名山的菩薩顯現，神通廣大。幻祖說：『這裡也不少。』 修便問：『如何是這裡的神通？』 幻祖說：『快搬磚來！』 於是修在言下有所省悟。一天，偶然翻閱《楞嚴經》，看到佛呵斥阿難『此非汝心處』，失去了原來的參究。恰逢幻祖北行，修便閉關在龍池，努力參究雲門禪師的『扇子』話。過了兩年，忽然聽到驢叫，大悟。破關與同參密祖北上拜見幻祖。幻祖說：『分別三年，各自呈上來看看。』 修進言：『人說北方寒冷，我說南方溫暖。寒冷溫暖不是人能知道的，窮人才知道寒冷溫暖。』 幻祖點頭認可。第二天入室，問：『歷歷孤
【English Translation】 English version: Zen Master Rong said, 'Water flowing from the side of the stone feels cool; wind blowing from the flowers carries fragrance.' A monk asked, 'Apart from these (phenomena), what should one do?' Zen Master Rong said, 'Then give the monk thirty blows!' The monk asked, 'Besides the blows, what should one do?' Zen Master Rong then shouted loudly. The monk asked, 'What after the shout?' Zen Master Rong said, 'One must repeat the verse: Having awakened, go rest, dwell at Mount Huangbo.' When ascending the Dharma hall, he said, 'Today is the first day of the month, truly good news! If you still don't understand, then it will be tomorrow again.' Therefore, it is said that if you raise one but cannot raise two, and let go of one move, you will fall into the second move. This monk has already raised one, how do you all understand it?' Then he stepped down from his seat.
Someone asked about the monk Shicheng, who resided at Zhengjue Temple on Mount Jiufeng in Chu.
Layman Xinkong compiled 'Records of Laymen Sharing the Lamp,' starting with Vimalakirti (a famous lay Buddhist practitioner) and ending with Song Jinglian (a person from the Ming Dynasty (1368-1644)), recording a total of seventy-two people who practiced Chan meditation, manifested incarnations, and had verifiable lineages.
The seventh year of Jiaxu (the specific year needs to be determined based on the context).
Zen Master Tianyin Xiu of Qingshan resided at Baoen Temple. Xiu, with the courtesy name Tianyin, was the son of the Min family of Jingxi. He lost his father at a young age and supported his mother by selling vegetables. At the age of twenty, he listened to the 'Surangama Sutra' and heard, 'All sentient beings are subject to transmigration because they do not know the permanent true mind, the pure and bright essence, and use deluded thoughts. These thoughts are not real.' He suddenly realized the great matter of birth and death and then went to Longchi to become a monk under Master Huan. He was ordained at the age of twenty-four. He investigated the topic of 'before parents were born,' but for a long time, he had no insight. One day, while following Master Huan to carry bricks, someone said that the Bodhisattvas of the Four Great Mountains had appeared, with great supernatural powers. Master Huan said, 'There are many here too.' Xiu then asked, 'What are the supernatural powers here?' Master Huan said, 'Quickly carry the bricks!' Thereupon, Xiu had some understanding upon hearing these words. One day, he happened to unfold the 'Surangama Sutra' and saw the Buddha scolding Ananda, 'This is not where your mind is,' and he lost his original topic of investigation. Coincidentally, Master Huan went north, so Xiu closed himself in at Longchi, diligently investigating Zen Master Yunmen's 'fan' saying. After two years, he suddenly heard a donkey bray and had a great awakening. He broke out of seclusion and went north with his fellow practitioner, Master Mi, to visit Master Huan. Master Huan said, 'It has been three years since we parted. Let each of you present what you have seen.' Xiu stepped forward and said, 'People say the north is cold, but I say the south is warm. Cold and warmth are not known by people, only the poor know cold and warmth.' Master Huan nodded in approval. The next day, he entered the room and asked, 'Clearly, alone'
明時如何。祖曰。待汝到這田地與你道。修便喝。祖曰汝還起緣心么。修拂袖便出。命掌記室。久之印可。前後親炙一十八載。累命分座說法。皆辭遜。初入磬谷。值雪深。五十餘日。炊煙懸絕。于饑禽野獸中。安坐晏如。次遷法濟。后住報恩。上堂曰。禪非解會。道絕功勛。妙體湛然。真機獨露。不可以心思。不可以意想。不可以言宣。不可以默照。不可以色見。不可以聲求。一念回光。便同本有。這裡透得。頓越三祇。坐斷報化佛頭。隨時著衣吃飯。還有向上一路在。
石雨方和尚住雲門顯聖。明方武塘陳氏子。年二十二。因見雙塔僧行道威儀有感。辭親出家。精修凈業。一日擊木魚高聲誦佛號有省。遂摘椎曰。不惟西方。東土亦不可生。有一老宿聞而謂之曰。且莫草草。南泉三不是話。子作么生。方茫無所置答。后閱楞嚴。至我真文殊。無是文殊。若有是者。則二文殊。不覺身心世界。打成一片。往參憨山清禪師于匡阜。往還叩擊。快說無生。後過雲門。時澄和尚爐鞴洪開。方挾袱入堂。矢不語刻期七日徹證。示必死無還生想。一日聞澄上堂曰放下著。頓覺通身慶快。即呈偈曰。平空一擲絕躊躇。轉眼風波徹太虛。會得竿頭舒捲意。放生原是釣來魚。澄痛加訶斥。揮之而出。一日經行次。聞僧舉大慧凈剝
【現代漢語翻譯】 現代漢語譯本 明時如何？（明朝是什麼樣的？）祖師說：『等你到了這種境地，我再告訴你。』修禪師便喝茶。祖師問：『你還生起攀緣之心嗎？』修禪師拂袖便出。祖師命掌書記室記錄此事，很久之後才認可。修禪師前後親近祖師十八年，多次被命分座說法，都辭謝了。最初進入磬谷時，遇到大雪，五十多天炊煙斷絕。在飢餓的禽獸中，安然端坐，神態自若。之後遷到法濟寺，後來住在報恩寺。上堂說法時說：『禪不是理解和領會，道超越了功勛。妙體湛然不動，真機獨自顯露。不可以用心思，不可以用意想，不可以用言語宣說，不可以用沉默觀照，不可以用眼睛看，不可以用聲音求。一念迴光返照，便與本有的自性相同。』在這裡透徹領悟，就能頓超三祇（無數個世代），截斷報身佛和化身佛的頭。隨時穿衣吃飯，還有向上的一條路嗎？ 石雨方和尚住在雲門顯聖寺。明方是武塘陳氏的兒子，二十二歲時，因為看到雙塔僧人的行道威儀而有所感悟，辭別父母出家。精進修習凈土法門。一天，敲擊木魚高聲唸誦佛號時有所領悟，於是放下木槌說：『不僅僅是西方極樂世界，東土也不可執著于往生。』有一位老修行聽到后對他說：『且慢草率下結論。南泉普愿禪師的『三不是』的話，你作何理解？』明方茫然不知如何回答。後來閱讀《楞嚴經》，讀到『我真文殊，無是文殊。若有是者，則二文殊』，不覺身心世界，打成一片。前往匡山參拜憨山清禪師，往來請教，禪師總是快速地說『無生』。後來經過雲門寺，當時澄和尚大開方便之門，明方帶著行囊進入禪堂，發誓七日之內不說話，徹底證悟。他抱著必死的決心，沒有求生的念頭。一天，聽到澄和尚上堂說法時說『放下著』，頓時覺得全身舒暢。於是呈上偈語說：『平空一擲絕躊躇，轉眼風波徹太虛。會得竿頭舒捲意，放生原是釣來魚。』澄和尚嚴厲地呵斥他，把他趕了出去。一天，明方在經行時，聽到僧人舉大慧宗杲禪師剝
【English Translation】 English version What about the Ming Dynasty (What was the Ming Dynasty like (1368-1644) )? The Patriarch said, 'I will tell you when you reach this state.' Xiu then drank tea. The Patriarch asked, 'Do you still have clinging thoughts?' Xiu flicked his sleeve and left. The Patriarch ordered the secretary to record this, and it was approved after a long time. Xiu closely attended the Patriarch for eighteen years, and was repeatedly asked to share the Dharma, but he always declined. When he first entered Qing Valley, he encountered heavy snow, and for more than fifty days, there was no smoke from cooking. Among the hungry birds and beasts, he sat calmly and composed. Later, he moved to Faji Temple, and then resided at Bao'en Temple. In his Dharma talk, he said, 'Chan is not about understanding and comprehension, and the Dao transcends merit. The wonderful essence is still and clear, and the true mechanism is revealed alone. It cannot be conceived by the mind, it cannot be imagined by thought, it cannot be expressed by words, it cannot be contemplated in silence, it cannot be seen by the eyes, it cannot be sought by sound. A single thought of turning the light inward is the same as the original nature.' If you thoroughly understand this, you can instantly transcend the three kalpas (countless eons), and sever the heads of the Reward Body Buddha and the Manifestation Body Buddha. At all times, wearing clothes and eating food, is there still an upward path? Monk Shiyu Fang resided at Yunmen Xiansheng Temple. Ming Fang was the son of the Chen family of Wutang. At the age of twenty-two, he was inspired by seeing the dignified conduct of the monks at the Twin Pagodas and left his parents to become a monk. He diligently practiced the Pure Land method. One day, while striking the wooden fish and chanting the Buddha's name loudly, he had an awakening. So he put down the mallet and said, 'Not only the Western Pure Land, but also the Eastern Land should not be clung to for rebirth.' An old practitioner heard this and said to him, 'Don't be hasty. What do you understand about Nanquan Puyuan's 'three nots'?' Ming Fang was at a loss for an answer. Later, while reading the Shurangama Sutra, he came to the passage 'My true Manjushri is not this Manjushri. If there is this Manjushri, then there are two Manjushris,' and he unconsciously felt his body and mind, and the world, become one. He went to Mount Kuang to visit Chan Master Hanshan Qing, and repeatedly asked for instruction. The Chan Master always quickly said 'No-birth.' Later, he passed by Yunmen Temple. At that time, Abbot Cheng was widely opening the door of convenience. Ming Fang entered the meditation hall with his baggage, vowing to remain silent for seven days to achieve complete enlightenment. He was determined to die, without any thought of seeking life. One day, he heard Abbot Cheng say in his Dharma talk, 'Put it down!' and he immediately felt refreshed throughout his body. So he presented a verse saying, 'Casting it away into the empty sky without hesitation, in the blink of an eye, the wind and waves fill the vast void. Understanding the meaning of extending and retracting the fishing rod, releasing life is originally catching fish.' Abbot Cheng severely scolded him and drove him out. One day, while Ming Fang was walking, he heard a monk mention Chan Master Dahui Zonggao peeling
荔枝話。遽豁然軒渠一笑。首座搊住曰道道。方曰。恰值某甲持不語戒。座奇之。澄授斷拂一枝。自號斷拂子。退隱黃安鷂子山。俄而澄逝。奔赴雲門。復入天臺。一時四遠趨風。王家宰祁中丞請住雲門顯聖。門庭日辟。道望愈隆。
天童悟和尚與萬峰藏書。藏和尚提智證傳。力闡綱宗。諸方驚疑。謗議競起。悟和尚與之書曰。祖師西來。秉教外單傳。別行一路。自佛果作碧巖集。大慧謂宗門一大變。今吾徒提智證傳。則臨濟宗至吾徒又一大變。故老僧去夏與吾徒云。當以本色本分者此也。藏復書曰。竊惟法門事大。任荷自心者。茍非深得祖宗的骨之髓。那可承虛接響。喪我兒孫。中外洶洶之議。何足知此血心哉。蓋以法門建立之密。千古萬古不能撲破。藏謂宗旨未破。則臨濟猶生也。那可一時以舉揚之不易。承接之無人。便欲越過此宗。別行坦路耶。覺范曰。此如衣冠稱孔門弟子。而毀易繫辭。三尺童子皆笑之。其言痛切。可為寒心。唯望和尚洞此至愚之誠。鑒其玄要之請。俾後世興起之人。確有本分之據。勿使狐狼野犴。溷同獅吼。則佛祖幸甚。法門幸甚。子孫幸甚。靈巖儲重刻天童和尚七書三書序。宏儲于崇禎癸酉。在萬峰侍者寮。見此錄。嘆曰。大人哉用處乃爾爾。丙子丁丑。見此錄廣佈鄉邑。逮壬午
【現代漢語翻譯】 現代漢語譯本： （有人）用荔枝（試探他），他突然豁然開朗，軒渠大笑。首座抓住他說：『說出來，說出來。』 方（某甲）說：『我恰好持守著不語戒。』 首座對此感到驚奇。澄（某人）授予他一枝斷拂，他自己號為斷拂子。之後退隱到黃安的鷂子山。不久澄去世，他前往雲門。又進入天臺（山）。一時之間，四面八方的人都來追隨他的風範。王家宰和祁中丞請他主持雲門顯聖寺，寺廟的門庭日益興盛，他的聲望也越來越高。
天童悟和尚與萬峰藏（某人）通訊。藏和尚提倡智證傳，極力闡揚綱宗。各方對此感到驚訝和疑惑，誹謗和議論紛紛而起。悟和尚給他寫信說：『祖師西來，秉持教外別傳，開闢另一條道路。自從佛果禪師作了《碧巖集》，大慧禪師就說這是宗門的一大變革。現在我的徒弟提倡智證傳，那麼臨濟宗到我的徒弟這裡又是一大變革。所以老僧去年和我的徒弟說，應當以本色本分來對待這件事。』 藏回信說：『我私下認為法門的事情重大，能夠承擔重任的人，如果不是深深地領悟了祖宗的精髓，怎麼可以虛應故事，喪失我們的兒孫？中外議論紛紛，哪裡能知道我這顆赤誠之心呢？』 大概是因為法門建立得非常嚴密，千秋萬代都無法攻破。藏認為宗旨沒有被攻破，那麼臨濟宗就仍然存在。怎麼可以因為一時之間難以舉揚，承接的人少，就想要越過這個宗派，另闢坦途呢？覺范說：『這就像衣冠楚楚地自稱是孔門弟子，卻詆譭《易經·繫辭》，三尺高的孩童都會嘲笑他。』 他的話語痛切，令人感到寒心。只希望和尚能夠洞察我這極其愚誠的心意，鑑察我這玄妙重要的請求，使後世興起的人，確實有安身立命的依據，不要讓狐貍和野狗，混同于獅子的吼叫，那麼佛祖就非常幸運，法門就非常幸運，子孫就非常幸運。靈巖儲（某人）重新刻印了天童和尚的《七書》和《三書序》。宏儲在崇禎癸酉年（1633年），在萬峰的侍者寮中，看到了這份記錄，感嘆道：『大人啊，（他的）用心竟然是這樣！』 丙子年（1636年）和丁丑年（1637年），看到這份記錄廣泛流傳於鄉里。到了壬午年（1642年）……
【English Translation】 English version: Someone used lychees (to test him), and he suddenly had an epiphany, laughing heartily. The head monk grabbed him and said, 'Speak, speak.' Fang (a certain person) said, 'I happen to be observing the vow of silence.' The head monk was amazed by this. Cheng (someone) gave him a broken whisk, and he called himself 'Broken Whisk.' Later, he retired to Mount Yaozi in Huang'an. Soon after, Cheng passed away, and he went to Yunmen. Then he entered Tiantai (Mountain). For a time, people from all directions flocked to follow his example. Wang Jiazhai and Vice Minister Qi invited him to preside over the Xiansheng Temple in Yunmen, and the temple's gate became increasingly prosperous, and his reputation grew higher and higher.
Monk Tiantong Wu corresponded with Wanfeng Zang (someone). Monk Zang promoted the Treatise on Intellectual Proof, vigorously expounding the fundamental principles. The various quarters were surprised and doubtful about this, and slander and discussions arose one after another. Monk Wu wrote to him, saying, 'The Patriarch came from the West, upholding a special transmission outside the teachings, opening up another path. Since Chan Master Foguo compiled the Biyan Lu (Blue Cliff Record), Chan Master Dahui said that this was a major change in the Chan school. Now my disciple promotes the Treatise on Intellectual Proof, then the Linji school has undergone another major change with my disciple. Therefore, this old monk told my disciple last year that this matter should be treated with one's true colors and inherent duties.' Zang replied, 'I privately believe that the affairs of the Dharma gate are important, and those who can bear the responsibility must have deeply understood the essence of the ancestors. How can they respond superficially and lose our descendants? The discussions from within and without cannot know my sincere heart.' It is probably because the establishment of the Dharma gate is very strict, and it cannot be broken for thousands of years. Zang believes that if the fundamental principles are not broken, then the Linji school still exists. How can one want to cross this school and open up a smooth path because it is difficult to promote and there are few people to inherit it for a while? Juefan said, 'This is like dressing up as a disciple of Confucius but slandering the Appended Remarks of the I Ching (Book of Changes), and even a three-foot-tall child would laugh at him.' His words are poignant and chilling. I only hope that the monk can understand my extremely sincere intention and discern my profound and important request, so that those who rise up in later generations will have a solid foundation to stand on, and do not let foxes and wild dogs mingle with the lion's roar. Then the Buddha will be very fortunate, the Dharma gate will be very fortunate, and the descendants will be very fortunate. Lingyan Chu (someone) re-engraved Monk Tiantong's Seven Books and Preface to the Three Books. Hong Chu saw this record in the attendant's quarters of Wanfeng in the year of Guiyou in the Chongzhen reign (1633), and exclaimed, 'Great man, his intention is like this!' In the years of Bingzi (1636) and Dingchou (1637), he saw this record widely circulated in the countryside. In the year of Renwu (1642)...
以後。問之來學。禪林中流行漸少。空山無事。閑行至香乳寮。復見此錄。慮其日久湮沒。隨命刷印房重梓流行。宏儲生平逆順因緣。一切消歸向上。即先三峰和尚前後復言。慮不知者謂事屬於爭。概不行世。茲刻蓋以昧昧然傳天童者。唯恐是書之不行。道豈有是非勝負乎哉。祥符蔭曰。佛祖綱要。自神廟而後。茫昧幾希。而臨濟宗旨。已同淪墜。非天童祖一棒振其頹綱。何以砥滔天之瀾。然不得三峰祖力提血戰。大聲而呼。玄要主賓。掃土盡矣。是知非天童無以起臨濟之廣大。非三峰無以盡臨濟之精微。兩祖蓋互相成褫。以逆為用者也。文殊起佛見法見。世尊攝向二鐵圍山。佛果作碧巖集。大慧欲毀其板。佛祖大機之用。而可以聖見凡情測哉。昧昧者分水火鐺。左右袒。則過矣。
悟和尚卻杭州靈隱之請。
乙亥八年。
天童祖席成。天童自晉義興開山。宋宏智中興以來。號江南第一法席。宋王安石有句云。二十里松行欲盡。青山捧出梵王宮。可想見之。滄桑代變。荊蘚荒涼。悟和尚自辛未夏受請入院。至佛殿基。有虛空作殿。日月為燈之語。乃作興修偈曰。太白山下天童寺。洪水漂流殿如洗。普告四眾諸檀那。大家出手共扶起。至是年壽七十。天人師殿。善法堂。寢堂。丈室。皆莊嚴妙麗。如
【現代漢語翻譯】 現代漢語譯本： 後來，詢問此書的來歷。得知禪林中流傳漸少。我閒來無事，在空山中漫步至香乳寮，再次見到此書。考慮到它可能因時間久遠而被埋沒，於是命印刷房重新刊印，使其得以流傳。書中宏儲（人名，不確定是否為法號）一生中遇到的順境和逆境的因緣，都已消歸於向上之心。即便是先三峰和尚前後多次複述，也擔心不瞭解的人會認為此事屬於爭端，因此沒有公開發行。現在刊刻此書，大概是因為那些默默傳承天童（指天童一系禪法）的人，唯恐此書不能流傳於世。難道道還有是非勝負之分嗎？祥符蔭說：『佛祖的綱要，自從神廟（不確定是否為廟名）之後，就幾乎消失殆盡了，而臨濟（臨濟宗）的宗旨，也一同淪落了。如果不是天童祖師一棒喝醒，重振其頹廢的綱領，又怎麼能阻止這滔天巨浪呢？』然而，如果沒有三峰祖師竭力提倡，大聲疾呼，那麼玄要主賓（禪宗術語）的精髓，恐怕就要被掃蕩乾淨了。由此可知，沒有天童，就無法興起臨濟宗的廣大；沒有三峰，就無法窮盡臨濟宗的精微。兩位祖師互相成就，以逆境為用。文殊（文殊菩薩）興起佛見法見（佛教術語），世尊（釋迦牟尼佛）將其收攝到二鐵圍山（佛教用語）。佛果（人名，禪宗大師）作《碧巖集》，大慧（人名，禪宗大師）想要毀掉它的刻板。佛祖運用大機大用，又怎麼能用聖人的見解和凡夫的情感來揣測呢？那些不明就裡的人，像分水火鐺（比喻難以調和的矛盾）一樣，左右袒護，那就太過分了。
悟和尚推辭了杭州靈隱寺的住持邀請。
乙亥八年（1335年）。
天童寺的祖席得以成就。天童寺自從晉朝義興（地名）開山以來，到宋朝宏智（人名，禪宗大師）中興之後，就被稱為江南第一法席。宋朝王安石有詩句說：『二十里松行欲盡，青山捧出梵王宮。』可以想見其盛況。滄海桑田，時代變遷，寺廟荒涼。悟和尚自從辛未年夏天接受邀請入住寺院，到佛殿的地基，有『虛空作殿，日月為燈』的說法。於是作了興修寺廟的偈語說：『太白山下的天童寺，洪水沖刷得佛殿像洗過一樣。普告四眾弟子和各位檀越（施主），大家一起出手扶持寺廟重建。』到這年，悟和尚七十歲，天人師殿、善法堂、寢堂、丈室，都莊嚴妙麗，如同新建。
【English Translation】 English version: Later, I inquired about the origin of this record. I learned that its circulation in the Chan (Zen) monasteries was gradually diminishing. Having nothing to do in the empty mountains, I idly strolled to the Xiangru Hermitage and saw this record again. Considering that it might be buried due to the passage of time, I ordered the printing house to re-engrave it for circulation. The record contains Hong Chu's (person's name, uncertain if it's a Dharma name) life's experiences of favorable and adverse circumstances, all of which have been resolved into an upward aspiration. Even though the late Monk Sanfeng repeatedly reiterated it, he worried that those who did not understand would consider this matter to be a dispute, so it was not publicly distributed. Now, this book is being engraved, probably because those who silently inherit the Tiantong (referring to the Tiantong lineage of Chan) tradition fear that this book will not be passed down. Does the Dao (the Way) really have right and wrong, victory and defeat? Xiangfu Yin said: 'The essentials of the Buddhas and Patriarchs have almost disappeared since the Shenmiao (uncertain if it's a temple name) era, and the tenets of the Linji (Linji school of Chan) have also fallen into decline. If it were not for the Tiantong Patriarch's awakening with a staff, reviving its declining principles, how could it stem this overwhelming tide?' However, if it were not for the vigorous promotion and loud proclamation of Patriarch Sanfeng, the essence of the Mysterious Essentials of Subject and Object (Chan terminology) would probably be swept away. From this, it can be seen that without Tiantong, the vastness of the Linji school could not be established; without Sanfeng, the subtlety of the Linji school could not be exhausted. The two patriarchs complement each other, using adversity as a means. Manjushri (Manjushri Bodhisattva) aroused the Buddha-view and Dharma-view (Buddhist terms), and the World-Honored One (Shakyamuni Buddha) gathered them into the Two Iron Ring Mountains (Buddhist term). Fo Guo (person's name, Chan master) compiled the 'Blue Cliff Record,' and Dahui (person's name, Chan master) wanted to destroy its printing blocks. How can the great function and use of the Buddhas and Patriarchs be measured by the views of sages and the emotions of ordinary people? Those who are ignorant, like dividing water and fire in a cauldron (a metaphor for irreconcilable contradictions), favoring one side or the other, are going too far.
Monk Wu declined the invitation to be the abbot of Lingyin Temple in Hangzhou.
The eighth year of Yihai (1335 AD).
The ancestral seat of Tiantong Temple was established. Since the opening of Tiantong Temple in Yixing (place name) during the Jin Dynasty, and after its revival by Hongzhi (person's name, Chan master) in the Song Dynasty, it has been known as the foremost Dharma seat in Jiangnan. The Song Dynasty's Wang Anshi had a line of poetry that said: 'Walking through twenty li of pines, about to reach the end, green mountains hold up the Brahma King's palace.' One can imagine its grandeur. Times change, and the temple becomes desolate. Monk Wu, since accepting the invitation to reside in the temple in the summer of Xinwei year, to the foundation of the Buddha Hall, there is the saying 'Empty space as the hall, sun and moon as the lamps.' Thus, he composed a verse for the restoration of the temple, saying: 'Tiantong Temple under Mount Taibai, the flood washes the Buddha Hall as if it were cleaned. I announce to the fourfold assembly of disciples and all benefactors, let us all work together to support the rebuilding of the temple.' In this year, Monk Wu was seventy years old, the Hall of the Teacher of Gods and Humans, the Good Dharma Hall, the sleeping quarters, and the abbot's room were all solemn and beautiful, like new.
涌天宮。眾逾三萬指。上堂。有不用材木。殿閣成見。不勞斧斤。法堂本彰。不動舌頭。只向青天白日下。要轉便轉之語。
秋七月臨濟三十一世嗣天童法三峰和尚法藏寂。時年六十三。春正月。吳江士大夫迎開堂聖壽寺。藏慨然曰。臨濟大師至於今七百餘年。我鞠躬盡瘁。死欲倡明其道。而終不能大遂我志。今老且病。安能僕僕對世人費口舌哉。終不忍其請。人日到寺。告香。舉繼起宏儲潭吉宏忍立僧輪贊。制完還山。宗伯董其昌來謁于證心堂。自陳于臨濟無位真人語有省。藏剔發痛露。宗伯躍然。再拜出。語人曰。如出雲霧。四月朔。命侍司估倡衣缽。設十方普會齋。擿鼓為最後辭眾上堂。書從上源流並衣拂。付囑宏儲等。五月朔。就證心堂設死關。自榜曰。歇處。又自題云。佛法有人說。天山好自埋。天山晚年自號也。七月二十一日泊然而化。十一月八日奉全身塔于證心堂。后夜素光從塔起。直上如虹亙天。茂苑相國文震孟祭文云。浩然剛大。佛祖咸在其陶镕。動若風雷。凡聖疇知其變化。倒日迴天。七百載宗綱未墜。茹荼集蓼。六十年辛苦自知。讀者以為得生平之概。宗伯董其昌撰塔銘。靈巖儲天山塔廟記曰。賢劫第四尊釋迦文佛直下六十九世。臨濟正宗凈慈藏和尚。和尚望虎邱隆十九世。望楊岐會二
【現代漢語翻譯】 現代漢語譯本：涌天宮，聚集了超過三萬信眾。方丈上堂說法：『有不用木材，殿閣自然顯現；不需斧頭錛鑿，法堂自然彰明。不用動嘴，只需在****下，想要轉變就轉變。』
秋季七月，臨濟宗第三十一世嗣法天童法三峰和尚法藏圓寂，時年六十三歲。春季正月，吳江的士大夫們迎請法藏和尚到聖壽寺開堂。法藏慨嘆道：『臨濟大師至今已經七百多年了，我鞠躬盡瘁，想要倡明他的道統，但最終不能完全實現我的志向。現在年老體衰，怎能奔波勞碌地對世人費口舌呢？』最終還是不忍拒絕他們的請求。人日（農曆正月初七）到達寺廟，告香，舉薦繼起者宏儲、潭吉、宏忍，建立僧團，制定完備的規章后返回山中。宗伯董其昌前來證心堂拜謁，自稱對臨濟宗『無位真人』的說法有所領悟。法藏剃髮，露出頭皮，董其昌非常高興，再次拜謝后離開，對人說：『如同撥開雲霧見青天。』四月初一，命令侍者估價倡衣缽，設定十方普會齋。擊鼓作為最後一次向大眾告別，上堂說法，書寫從上的源流以及衣拂，付囑給宏儲等人。五月初一，就在證心堂設定死關，自己貼上封條，寫上『歇處』。又自己題寫道：『佛法有人說，天山好自埋。』天山是法藏晚年的自號。七月二十一日安詳圓寂。十一月八日，將全身塔安奉在證心堂后。當晚，一道白光從塔中升起，直衝天空，像一道彩虹橫亙天際。茂苑相國文震孟的祭文寫道：『浩然剛大，佛祖都在他的陶冶之中；動若風雷，凡人聖人誰能知道他的變化。倒轉日月，七百年的宗綱沒有墜落；吃盡苦頭，六十年的辛苦自己知道。』讀者認為這概括了他一生的經歷。宗伯董其昌撰寫塔銘。靈巖儲天山的塔廟記寫道：『賢劫第四尊釋迦文佛直下第六十九世，臨濟正宗凈慈藏和尚。和尚仰慕虎邱隆十九世，仰慕楊岐會二公。』
【English Translation】 English version: At Yongtian Temple, over thirty thousand followers gathered. The abbot ascended the Dharma hall and proclaimed: 'Without using timber, the pavilions and halls appear naturally; without the labor of axes and adzes, the Dharma hall is inherently manifest. Without moving the tongue, just at ****, you can transform as you wish.'
In the seventh month of autumn, Dharma Master Fa Zang of Santong Peak, the 31st generation successor of the Linji (Rinzai) lineage from Tiantong Temple, passed away at the age of sixty-three. In the first month of spring, the scholar-officials of Wujiang welcomed Fa Zang to open the Dharma hall at Shengshou Temple. Fa Zang sighed and said: 'It has been over seven hundred years since the time of Great Master Linji (Rinzai), and I have devoted myself to propagating his teachings, but ultimately I cannot fully realize my aspirations. Now I am old and ill, how can I tirelessly expend my energy on the world?' In the end, he could not bear to refuse their request. On Human Day (the seventh day of the first lunar month), he arrived at the temple, offered incense, and recommended Hong Chu, Tan Ji, and Hong Ren as successors, establishing a monastic community and formulating complete regulations before returning to the mountains. Grand Secretary Dong Qichang came to Zhengxin Hall to pay his respects, claiming to have gained insight into the Linji (Rinzai) teaching of the 'True Person of No Rank'. Fa Zang shaved his head, revealing his scalp, and Dong Qichang was overjoyed, bowing again before leaving, saying to others: 'It is like emerging from the clouds and seeing the clear sky.' On the first day of the fourth month, he ordered the attendants to appraise the value of his robes and bowl, and set up a universal vegetarian feast. He beat the drum as a final farewell to the assembly, ascended the Dharma hall, wrote down the lineage from the source and the robes and whisk, entrusting them to Hong Chu and others. On the first day of the fifth month, he set up a death retreat in Zhengxin Hall, posting a sign that read 'Place of Rest'. He also wrote: 'The Dharma is spoken by someone, Tianshan (late name of Fa Zang) is best buried here.' He passed away peacefully on the twenty-first day of the seventh month. On the eighth day of the eleventh month, his complete body stupa was enshrined behind Zhengxin Hall. That night, a white light rose from the stupa, shooting straight into the sky like a rainbow. Grand Secretary Wen Zhenmeng of Maoyuan wrote in his eulogy: 'Vast and strong, the Buddhas and Patriarchs are all within his molding; moving like wind and thunder, who among mortals and sages can know his transformations. Reversing the sun and turning the sky, the lineage of seven hundred years has not fallen; enduring bitterness, he alone knows the hardships of sixty years.' Readers believe that this summarizes his life. Grand Secretary Dong Qichang wrote the inscription for the stupa. The record of the stupa and temple of Tianshan (late name of Fa Zang) by Lingyan Chu states: 'The 69th generation directly descended from Shakyamuni Buddha, the fourth Buddha of the Auspicious Aeon, is the Pure Compassion Zang (Fa Zang) of the Linji (Rinzai) Orthodox Lineage. The Venerable admired the 19th generation of Huqiu Long, and admired Yangqi Hui.'
十三世。望臨濟玄三十一世。不稱南嶽而專承臨濟。別四宗也。楊岐虎邱特表而出之者。石霜下出匾頭道人南公。晚住積翠。有大名稱。當時與會祖為二甘露門。嗣其法者。晦堂真凈。仰山云蓋。死心靈源。草堂湛堂。兜率法雲寂音諸老。子孫赫然一時。我會祖得白雲端。端得五祖演。落落孤行。五祖之子三佛。佛果老人。巍然號楊岐正脈。佛果當時稱得人最盛。虎邱徑山傑出。徑山負雄望如南公。得記莂者九十餘人。楊岐正脈不私其子。而偏歸我華祖。華祖為虎邱單傳。故虎邱之道獨尊。藏和尚波瀾如徑山。峻拔如虎邱。生不逢諸老騰驤之日。隆慶萬曆間。法運衰涼。綱宗長夜。和尚手捧日月安於九天。赤身支臨濟七百年已墜之業。而猶慮威音已后。無師自悟。遽為師範。則後學何所宗承。特請定宗旨于悟和尚。師資道合。響應人天。當是時。悟和尚之得和尚。猶斷際之有慧照。和尚遂恣逸群作略。施無畏真說。將使一四天下含靈蠢動。昧略飛搖。同歸清涼寂滅法幢。涂毒一聲。魔宮震裂。至博通三藏之流支。云興瓶瀉之辨和。咸思罄南山之竹木。佐其鞭笞。揚東海之怒濤。衍其流毒。悟和尚為此懼。倒行逆既。百計奪之。人不見其用。遂使及門之士。恐道格緩行。不禰其父而禰其祖。嗟乎。道之所在。果如是耶。
滹沱之言曰。第一句薦得。堪與祖佛為師。奈何奴呼菩薩。婢視聲聞。而計名聞利養。以夫子之道。反害夫子乎。當積翠徑山兒孫滿天下。我會隆二祖。欲覓針鋒許插腳不可得。孰謂如來正法眼藏於是憑依。至於今遍照塵剎。我和尚之道。光明無礙。踐履深嚴。靈骨所在。龍神呵護。乾坤有毀。天寶弗墜。道行詳傳銘不具載。稱凈慈藏和尚者。和尚八坐道場。而凈慈則五山之首。唐宋諸尊宿說法之席也。
八月。剖石宏璧和尚繼席萬峰。璧無錫鄭氏子。十七剃染。坐閱華嚴五載。謁三峰藏得悟。遍參諸方。見博山黃檗匡廬諸老。游兩浙。禮悟和尚于金粟。復歸三峰。透徹臨濟綱宗。付法。遂繼聖恩法席。上堂曰。臨時眼目。千古絕同。或縱或奪。有始有終。電光莫及。石火罔通。若也擬議。白雲萬重。
丙子九年。
春正月。繼起儲和尚開法常州夫椒祥符禪寺。先是毗陵迎藏和尚住夫椒祥符。藏顧儲曰。汝既辭萬峰。可竭力於我父母之邦。宜主夫椒。到寺。法堂揭五宗要旨。室中出十二種日旋三昧。以驗方來。一時東南衲子。賢士大夫。目為龍門。
二月。瑞光徹和尚開堂金山龍遊寺。眾盈萬指。人皆謂圓悟再來。時值淮揚流寇將迫。徹至。𡨥遠去先一夕。官守同感異夢。謂有肉身菩薩來。
此地無恙矣。因是總戎領軍士裝束出迎。有司爭禮之。海岸居士黃端伯。親見壽昌。不可一世。與徹機緣相見。遂服膺。
七月費隱容和尚遷建安蓮峰禪院。
潭吉忍和尚住杭州安隱。忍蜀之鄭氏子。少負才略。二十出家。自恨無真師畏友。乃汩沒于章句中。十有五載。每當山水友朋詩文適意之際。輒懷慚自責曰。我出家寧為此乎。即道念勃興。發足南詢。至吳中。邂逅同鄉劉長倩孝廉。見三峰語錄。不覺身毛卓豎。遂偕入山請益。藏每詬詈不已。忍意失所求。遽辭去。往參天童。亦不契。后臥病武林。偶閱黃龍見慈明語。忽嘆曰。古人笑怒皆方便也。亟還見藏於鄧尉。負病求入精進堂。眾以為不可。藏曰。參禪致死。不愈於他病乎。師因激勵。神益旺。志益堅。或勸放參自攝者。則避去不欲聞。藏因忍聞慧深入。恐猝不能枯。令究雲門折足因緣。有省。復舉溈山有無句公案。徴詰研窮。久之日臻玄奧。到寺日。拈拄杖卓一下。召眾曰。千佛列祖頂𩕳。與諸人一擊洞開了也。設有撩起便行底。腳下也好與三十拄杖。掩關集從上列祖悟由。起自釋迦。終於天童三峰。凡六十九世。以盡臨濟一宗。串珠而下。有建立者。有守成者。有扶救者。其間升降。歷歷可觀。使宗祖眼目。不致委地。以待夫天下後世英傑
者出。再振起之。曰五宗救。凡十卷。祥符蔭曰。五宗救一書。揭示佛祖精微。闡揚宗旨肯綮。實有功於法門。但其間于天童三峰之際。只當論明道法。不當存諸形跡。諸方具眼者。以太虛圓攝之。而不分彼此見。斯為善也。
九月。湖州聖日峰大香唵囕法師寂。香吳洞庭名士吳鼎芳也。少工詩文。留心梵乘。鍵關閱藏。夢中感大士舒光印攝。遂決志出塵。年四十復因亡母感夢。誡其出家。以懺己罪。乃宵征入云棲。剃染于蓮大師像前。遍叩諸方。志在扶教。而於己躬下事。實密證精徹。然不敢以禪自任。開講說法。道風秀出吳越之間。所至一衲。蕭如閒雲孤鶴。不求伴侶。而去住自如。會心所至。趺巖坐樹。往往絕粒。茶毗之夕。栴檀香氣。芬鬱累日不散。遠近緇素禮敬。得未曾有。所著有云外錄。明僧傳。及道德經解等行世。詩歌有皎然貫休之風。持律泠然。與世無忤。孝廉夏元彬傳其生平。塔于聖日峰之陰。祥符蔭曰。唵囕法師。道韻風標。足為近今緇流坊表。明僧傳摭拾見聞。精核不膚。後來有志燈傳者。所宜參考也。
冬十二月。杭州真寂廣印聞谷大師寂。印嘉善周氏子。母夢玄武神仗劍率諸甲士擁護其門而生。七歲。嘗瞑目端坐。父母送之杭州開元寺剃度。后歸省親。母誡之曰。三朝新婦。
【現代漢語翻譯】 現代漢語譯本： 此書出現后，又再次被提倡。名為《五宗救》，共十卷。祥符蔭說：『《五宗救》一書，揭示了佛祖精微之處，闡揚了宗旨的關鍵所在，確實對佛法有功勞。但其中關於天童和三峰之間的論述，只應當討論明道之法，不應當執著于外在形式。各方有眼力的人，應當以太虛圓融的觀點來攝取，而不應分別彼此的見解，這才是好的。』 九月，湖州聖日峰的大香唵囕法師圓寂。香吳是洞庭的名士吳鼎芳，年輕時擅長詩文，留心佛法。閉門閱讀經藏，夢中感應到大士舒放光明照耀自己，於是決心出家。四十歲時又因母親去世而感夢，告誡他出家以懺悔自己的罪過。於是連夜前往云棲寺，在蓮大師像前剃度。遍訪各方，立志扶持佛教。而對於自身的修行，實際上已經秘密地證悟精徹。然而不敢以禪師自居，開講說法，道風在吳越一帶非常突出。所到之處只帶一件僧衣，像閒雲孤鶴一樣，不尋求伴侶，來去自如。心有所感時，就在巖石上或樹下打坐，常常斷食。荼毗（火化）之夜，栴檀的香氣，芬芳濃郁，多日不散。遠近的僧人和信徒都來禮敬，感到前所未有。所著有《云外錄》、《明僧傳》以及《道德經解》等流傳於世。詩歌有皎然、貫休的風格，持戒清凈，與世無爭。孝廉夏元彬為他作傳，塔建在聖日峰的北面。祥符蔭說：『唵囕法師的道韻風采，足以作為近代僧人的榜樣。《明僧傳》採摭見聞，精審覈實，後世有志於撰寫燈傳的人，應當參考。』 （宋）冬十二月，杭州真寂廣印聞谷大師圓寂。印是嘉善周氏的兒子，母親夢見玄武神手持寶劍，率領眾多甲士擁護家門而生。七歲時，曾經閉目端坐。父母送他到杭州開元寺剃度。後來回家省親，母親告誡他說：『新媳婦三天，
【English Translation】 English version: After its appearance, it was revived again. It is called 'Five Schools Salvation', with a total of ten volumes. Xiangfu Yin said: 'The book 'Five Schools Salvation' reveals the subtle essence of the Buddha and elucidates the key points of the doctrine, which is indeed meritorious to Buddhism. However, the discussion between Tiantong and Sanfeng should only discuss the method of understanding the Dao, and should not be attached to external forms. Those with discerning eyes from all directions should take it in with a Taixu (great emptiness) and all-encompassing view, without distinguishing between self and other views, which is good.' In September, the Great Monk Anlan (fragrant orchid) of Shengri Peak (Holy Sun Peak) in Huzhou passed away. Xiang Wu was Wu Dingfang, a famous scholar from Dongting, who was skilled in poetry and prose in his youth and paid attention to Buddhism. He closed the door and read the scriptures, and in a dream, he felt the Bodhisattva releasing light to illuminate him, so he decided to become a monk. At the age of forty, he had a dream due to the death of his mother, admonishing him to become a monk to repent of his sins. So he went to Yunqi Temple (Cloud Dwelling Temple) overnight and was tonsured in front of the statue of Master Lian. He visited various places, determined to support Buddhism. As for his own practice, he had actually secretly realized it thoroughly. However, he did not dare to regard himself as a Zen master, and gave lectures and sermons. His Daoist style was very prominent in the Wu and Yue areas. Wherever he went, he only carried a monk's robe, like a free cloud and a lone crane, not seeking companions, coming and going freely. When he felt something in his heart, he would sit in meditation on rocks or under trees, often fasting. On the night of cremation (cremation), the fragrance of sandalwood was fragrant and rich, and it did not dissipate for many days. Monks and believers from far and near came to pay their respects and felt unprecedented. His writings include 'Outside the Clouds Records', 'Biographies of Ming Monks', and 'Commentary on the Tao Te Ching', which are circulated in the world. His poems have the style of Jiaoran and Guanxiu, and he maintains the precepts purely, without conflict with the world. Xia Yuanbin, a scholar, wrote a biography for him, and the pagoda was built on the north side of Shengri Peak. Xiangfu Yin said: 'The Daoist charm and demeanor of Monk Anlan are enough to be a model for modern monks. The 'Biographies of Ming Monks' collects and examines what he saw and heard, and is accurate and thorough. Those who aspire to write lamp transmissions in later generations should refer to it.' In the twelfth month of winter (Song Dynasty), Master Wengu (Hearing Valley) Guangyin (Vast Seal) of Zhenji (True Stillness) in Hangzhou passed away. Yin was the son of the Zhou family in Jiashan. His mother dreamed that the Xuanwu (Dark Warrior) God held a sword and led many soldiers to protect the door and was born. At the age of seven, he once closed his eyes and sat upright. His parents sent him to Kaiyuan Temple (Initiating Temple) in Hangzhou to be tonsured. Later, he returned home to visit his relatives, and his mother warned him: 'A new daughter-in-law for three days,'
一世禪和。子其勉之。印每述其兩句。終身受用不盡。一日見壁間法界圖。問其師曰。十界從心生。心從何處生。其師不能答。時儀峰和尚結茅清平。往叩之。峰曰。汝要會須妙悟始得。印曰。如何得悟去。峰乃教看雲門露字。印一聞便信。直下挨拶。至忘寢食。尋上雙徑結茆白雲峰下。看亮座主參馬祖因緣。疑不能釋。一日見黃瑞香花。忽大悟。曰卻是虛空講得經。碌磚瓦礫正堪聽。向來扭捏娘生鼻。錯認葫蘆作凈瓶。於是往云棲。盡得蓮大師之益。次參龍池幻祖。機緣相契。而不自肯。祖曰更欲如何。印曰視圓悟大慧為多愧耳。祖憮然曰。當今學者未會先會。那能得不自肯如子者乎。老僧當避一頭地矣。北遊五臺。還真寂。四眾懇請開堂。堅持不允。生平滴水滴凍。不肯一念外馳。洞透祖關。終不以悟自居。教律皆洞哳精微。時或為眾演說。聞者靡不心服。臘月辭眾告寂。塔全身於孔青之陽。
祥符蔭曰。龍門濫觴。砥定須憑天柱。啟禎之間。禪風以天童三峰兩祖而大振。為之先後左右者。云棲紫柏憨山三大士而外。有真寂印鵝湖心儀峰彖無念有諸公。為之防閑提挈。所以數十年來。令行吳越。幾欲復追唐宋盛時。今波流漸靡矣。安得挽回流俗者。一峻金堤之潰哉。
丁丑十年。
春。天童悟
【現代漢語翻譯】 現代漢語譯本： 一世禪和（對禪宗僧人的尊稱）啊，你要努力啊！印光法師經常講述這兩句話，終身都受益無窮。有一天，他看到墻上的法界圖，問他的老師說：『十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）從心生，心從何處生？』他的老師不能回答。當時儀峰和尚在清平結茅廬隱居，印光法師前去請教。儀峰和尚說：『你想要領會，必須妙悟才能得到。』印光法師說：『如何才能悟道呢？』儀峰和尚就教他參看雲門宗的『露』字話頭。印光法師一聽就相信了，直接就投入進去，甚至忘記了睡覺吃飯。不久，他到雙徑在白雲峰下結茅廬，參看亮座主參馬祖的因緣，疑惑不能解除。有一天，他看到黃瑞香花，忽然大悟，說：『原來虛空也能講經，普通的磚頭瓦塊也值得傾聽。向來執著于娘生鼻（本來的面目），錯把葫蘆當成凈瓶。』於是他前往云棲寺，盡得蓮池大師的教益。之後參訪龍池幻祖，機緣非常契合，但他自己還不認可。幻祖說：『你還想怎麼樣？』印光法師說：『（我）以圓悟克勤、大慧宗杲為榜樣，還覺得慚愧。』幻祖驚訝地說：『現在的學人沒領會就先自以為領會了，哪裡能像你這樣不肯輕易認可自己呢？老僧我應當避讓你三分啊！』後來他北遊五臺山，回到真寂寺。寺中四眾懇請他開堂說法，他堅決不答應。他一生一滴水一滴冰，都不肯讓自己的心念向外馳求。雖然已經徹底洞穿了祖師的關隘，但始終不以開悟自居。他對佛教的教義和戒律都通達精微，時常為大家演說，聽的人沒有不心悅誠服的。臘月，他向大眾告別后圓寂。塔全身於孔青之陽。
祥符蔭說：龍門宗的源頭，要靠天柱山來砥礪奠定。啟禎（明熹宗天啟年間(1621-1627年)和明毅宗崇禎年間(1628-1644年)）年間，禪宗的風氣因為天童密雲圓悟、三峰漢月法藏這兩位祖師而大為振興。在他們前後左右輔佐的，除了云棲祩宏、紫柏真可、憨山德清這三大士之外，還有真寂印光、鵝湖心、儀峰和尚、彖庵明無念等諸位高僧，為禪宗的興盛防微杜漸、提綱挈領。所以幾十年以來，禪宗的教令在吳越地區通行，幾乎要恢復唐宋時期的盛況。現在禪宗的潮流漸漸衰微了，要怎樣才能挽回世俗的頹勢呢？就像要阻止一道堅固的金堤崩潰一樣啊！
丁丑（清聖祖康熙三十六年，1697年）十年。
春，天童悟。
【English Translation】 English version: O, Chan fellows (a respectful term for Chan monks), you must strive! Master Yin Guang often spoke of these two sentences, benefiting from them endlessly throughout his life. One day, he saw a Dharma Realm Chart on the wall and asked his teacher, 'The Ten Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas) arise from the mind, from where does the mind arise?' His teacher could not answer. At that time, Monk Yifeng was living in seclusion in Qingping. Master Yin Guang went to seek his guidance. Monk Yifeng said, 'If you want to understand, you must attain wondrous enlightenment.' Master Yin Guang said, 'How can I attain enlightenment?' Monk Yifeng then taught him to contemplate the 'Lu' character koan of the Yunmen School. Master Yin Guang believed it immediately and directly engaged with it, even forgetting to sleep and eat. Soon after, he went to Shuangjing and built a hermitage at the foot of Baiyun Peak, contemplating the cause and condition of Layman Liang's questioning of Master Mazu, but his doubts could not be resolved. One day, he saw a yellow wintersweet flower and suddenly had a great enlightenment, saying, 'It turns out that even emptiness can expound the sutras, and ordinary bricks and tiles are worth listening to. All along, I have been clinging to my innate nose (original face), mistakenly taking a gourd for a pure vase.' Thereupon, he went to Yunqi Temple and fully received the benefits of Master Lianchi's teachings. Later, he visited Master Huanzu of Longchi, and their karmic connection was very harmonious, but he himself did not acknowledge it. Master Huanzu said, 'What else do you want?' Master Yin Guang said, '(I) take Yuanwu Keqin and Dahui Zonggao as examples, and still feel ashamed.' Master Huanzu said in surprise, 'Scholars of today claim to understand before they actually understand, how can there be someone like you who is unwilling to easily acknowledge themselves? This old monk should give way to you!' Later, he traveled north to Mount Wutai and returned to Zhenji Temple. The four assemblies of the temple earnestly requested him to open a Dharma hall and preach, but he firmly refused. Throughout his life, he did not allow his mind to wander outward even for a moment. Although he had thoroughly penetrated the ancestral barrier, he never considered himself enlightened. He was thoroughly versed in the teachings and precepts of Buddhism, and often expounded them for the benefit of others, and all who heard him were sincerely convinced. In the twelfth month, he bid farewell to the assembly and passed away peacefully. His entire body was enshrined in a pagoda to the south of Kongqing.
Yin of Xiangfu said: The source of the Longmen School must rely on Mount Tianzhu to be established. During the Qizhen period (Tianqi (1621-1627) and Chongzhen (1628-1644) reigns of the Ming Dynasty), the Chan tradition greatly flourished due to the two patriarchs, Miyun Yuanwu of Tiantong and Hanyue Fazang of Sanfeng. Those who assisted them before, after, and on either side, in addition to the three great masters Zhuhong of Yunqi, Zhenke of Zibo, and Deqing of Hanshan, included eminent monks such as Yinguang of Zhenji, Xin of Ehu, Monk Yifeng, and Ming Wunian of Tuan'an, who prevented problems before they arose and grasped the key points for the prosperity of Chan. Therefore, for several decades, the teachings of Chan were prevalent in the Wu and Yue regions, almost restoring the flourishing state of the Tang and Song dynasties. Now the tide of Chan is gradually declining, how can we reverse the decline of worldly customs? It is like preventing the collapse of a solid golden dam!
The tenth year of Dingchou (the 36th year of Emperor Kangxi of the Qing Dynasty, 1697).
Spring, Tiantong Wu.
和尚舉費隱容為座元。時容自閩川解院事歸省也。六月。悟和尚卻弁山圓證之請。
九峰問石乘和尚應相國何芝岳請。住白門天隆。
十月。天童悟和尚立朝宗忍為西堂。忍常州陳氏子。
隱元琦禪師繼住黃檗。琦嗣費隱容。
冬十二月。荊溪禹門請悟和尚主法。辭之。
戊寅十一年。
春二月。嘉興金粟通乘石車和尚寂。乘金華朱氏子。閱龐居士問石頭因緣有疑。年二十六。棄室出家。完具。參天童悟豁然。侍悟七載。不惜勞苦。嗣法住金粟。上堂。諸佛出世。為一大事因緣。達摩西來。指人見性成佛。金粟不諳老婆禪。祇要諸人棒下見血。若也恁么會得。觸處逢渠。纖塵不立。垂手人間。和光化物。既然觸處逢渠。且道渠是阿誰。毫釐有差。天地懸隔。喝一喝。二月十二日。將示寂僧問此後向甚處與和尚相見。乘曰遍界不曾藏。僧作禮曰。恁么則向這裡與和尚相見去也。乘曰且莫錯認。泊然而逝。
三月。荊溪士紳以悟和尚臘高。宜歸桑梓。請住法藏寺。汪大心申狀略曰。和尚闡教海天。一切有情。皆得濟拔。唯荊溪乃和尚梓里。甘露未承。火宅難出。引領慈雲。有傒我後來之嘆。吳洪裕狀曰。禪師為法門龍象。海內瞻依。當此佛法傾頹。而師硬豎脊骨。肩此重任。
【現代漢語翻譯】 現代漢語譯本： 費隱容禪師被和尚推舉為座元（寺院中禪堂的首座）。當時，費隱容正從閩川處理完院務返回家鄉。六月，悟和尚婉拒了弁山圓證禪師的邀請。 九峰禪師邀請石乘和尚應相國何芝岳的邀請，前往白門天隆寺主持。 十月，天童悟和尚立朝宗忍為西堂（禪寺中協助住持管理事務的僧人）。朝宗忍是常州陳氏之子。 隱元琦禪師繼承主持黃檗寺。隱元琦是費隱容的法嗣。 冬季十二月，荊溪禹門邀請悟和尚主持佛法。悟和尚婉拒了。 戊寅十一年（1638年）。 春季二月，嘉興金粟寺的通乘石車和尚圓寂。通乘是金華朱氏之子。閱讀龐居士問石頭禪師因緣時有所疑惑，二十六歲時，捨棄家庭出家。受具足戒后，參拜天童悟禪師而豁然開悟。侍奉悟禪師七年，不辭勞苦。繼承法脈后，主持金粟寺。上堂說法時說：『諸佛出世，爲了一件大事因緣。達摩祖師西來，指引人們見性成佛。金粟寺不擅長老婆禪（指平庸的禪法），只要各位在棒喝下見血（指開悟）。如果這樣領會，到處都能遇到他，纖塵不染。垂手人間，和光同塵。既然到處都能遇到他，那麼，這個人是誰呢？』稍微有一點差錯，就天差地別。喝一聲！『二月十二日，將要圓寂時，僧人問：此後在哪裡與和尚相見？』通乘說：『遍滿世界不曾隱藏。』僧人作禮說：『這樣說來，就在這裡與和尚相見吧。』通乘說：『且莫錯認。』說完安然而逝。 三月，荊溪的士紳因為悟和尚年高德劭，應該回到家鄉，於是邀請他主持法藏寺。汪大心的申狀大致是：『和尚闡揚教義于海內外，一切有情眾生，都能得到救濟。唯獨荊溪是和尚的家鄉，甘露尚未承蒙，火宅難以脫離。引領慈雲，有期待我等後來的嘆息。』吳洪裕的申狀說：『禪師是佛門龍象，海內仰望。正當佛法傾頹之時，禪師硬是豎起脊梁，肩負起這份重任。』
【English Translation】 English version: The monk recommended Feiyin Rong (費隱容) as the head of the assembly. At that time, Rong was returning from Minchuan (閩川) after resolving matters at the monastery. In June, Monk Wu (悟) declined the invitation from Yuanzheng (圓證) of Bian Mountain (弁山). Jiufeng (九峰) invited Monk Shi Cheng (石乘) to reside at Tianlong Temple (天隆寺) in Baimen (白門) at the request of Minister He Zhiyue (何芝岳). In October, Monk Wu (悟) of Tiantong (天童) appointed Chaozong Ren (朝宗忍) as the Western Hall Master. Ren was a native of the Chen (陳) family in Changzhou (常州). Chan Master Yinyuan Qi (隱元琦) succeeded to the abbotship of Huangbo Temple (黃檗寺). Qi was a Dharma heir of Feiyin Rong (費隱容). In the winter of the twelfth month, Yumen (禹門) in Jingxi (荊溪) invited Monk Wu (悟) to preside over the Dharma. He declined. Year Wuyin 11 (戊寅十一年) (1638). In the spring of the second month, Monk Tongcheng Shiche (通乘石車) of Jin Su Temple (金粟寺) in Jiaxing (嘉興) passed away. Cheng was a native of the Zhu (朱) family in Jinhua (金華). He had doubts while reading Pang Jushi's (龐居士) questions to Stone (石頭) about causality. At the age of twenty-six, he abandoned his home and became a monk. After receiving full ordination, he visited Monk Wu (悟) of Tiantong (天童) and attained enlightenment. He served Wu (悟) for seven years, sparing no effort. After inheriting the Dharma, he presided over Jin Su Temple (金粟寺). During an assembly, he said: 'The Buddhas appear in the world for a great cause and condition. Bodhidharma came from the West to point people to seeing their nature and becoming Buddhas. Jin Su (金粟) is not skilled in old woman's Chan (老婆禪, referring to mediocre Chan teachings), only wanting everyone to see blood under the stick (棒下見血, referring to enlightenment through harsh methods). If you understand in this way, you will meet him everywhere, without a speck of dust. Extending a helping hand to the world, harmonizing with the light and transforming beings. Since you meet him everywhere, then who is this person?' A slight difference is a world apart. A shout! 'On the twelfth day of the second month, as he was about to pass away, a monk asked: Where will we meet the master after this?' Cheng (乘) said: 'The entire realm has never hidden it.' The monk bowed and said: 'In that case, we will meet the master here.' Cheng (乘) said: 'Don't misunderstand.' Then he passed away peacefully. In March, the gentry of Jingxi (荊溪), considering Monk Wu's (悟) high virtue and age, believed he should return to his hometown, so they invited him to preside over Fazang Temple (法藏寺). Wang Daxin's (汪大心) petition stated roughly: 'The monk expounds the teachings at home and abroad, and all sentient beings can be saved. Only Jingxi (荊溪) is the monk's hometown, where the sweet dew has not yet been received, and it is difficult to escape the burning house. Leading the compassionate clouds, there is a sigh of expecting us later.' Wu Hongyu's (吳洪裕) petition said: 'The Chan master is a dragon and elephant of the Dharma gate, admired within the country. At this time when the Buddha-dharma is declining, the master firmly straightens his spine and shoulders this heavy responsibility.'
所謂𢬵卻一條窮性命。刀山劍樹也須登。非師而誰。此大丈夫之事。非公侯將相之所能為。興言及此。吾輩真當愧死。然度盡海內眾生。而於桑梓反[勤-堇+未]然無情。冥然不顧。則法門所言平等者果安在乎。此某某所以不能已於今日之請也。吾里中富貴者如油入面。永無解脫。貴賤者如北行南轅。愈趨愈遠。專望法席光臨。一為指迷。謹此合詞以請。悟以衰病。力卻之。
五月十五日。杭州安隱宏忍潭吉和尚寂。塔全身於祥符寺之東山。有安隱錄。法嗣振西攜之入閩。三遘于亂兵火寨中。而獲存。並五宗救行世。
秋七月。費隱容和尚補住金粟。徴修傳燈錄。明三百年間。諸祖語錄散行宇內。多所亡失。天童悟和尚。遍求遺言。如破庵無準寶藏東明寶峰本支祖錄。皆無從考訂。容住金粟。念從上法脈所繫。失今弗圖。后彌不易。乃啟行徴輯。欲續五燈會元心燈錄后。上下數百年間。成一家言。祥符蔭曰。會元濟宗至密庵杰祖而止。心燈錄續其後。未甚流傳。以至元明以來。文獻傳聞。異同不一。非唯定哀之隱桓。幾等洙泗之杞宋矣。費和尚住金粟。徴修燈錄之舉。可謂急所先務者也。
具德禮和尚住雲門光孝。禮會稽張氏子。幼耽玄術。長好空宗。投普陀山剃髮。旋游講肆。適聞三峰藏於安
【現代漢語翻譯】 現代漢語譯本： 所謂的拋棄一條窮苦的性命，刀山劍樹也必須攀登。不是老師又是誰能做到呢？這是大丈夫才能做的事情，不是王公侯將相所能做到的。說到這裡，我們這些人真應該感到慚愧。然而，如果度盡天下眾生，卻對家鄉反而漠然無情，視而不見，那麼佛法所說的平等又在哪裡呢？這就是我某某今天不得不請求的原因。我們家鄉富貴的人就像油進入麵粉，永遠無法解脫；貧賤的人就像向北走卻朝著南方，越走越遠。專門希望法師的光臨，一次為我們指點迷津。謹此聯合大家一起請求。悟因年老體衰，婉言拒絕。
五月十五日，杭州安隱宏忍潭吉和尚圓寂，將全身安葬在祥符寺的東山。有《安隱錄》傳世，法嗣振西帶著它進入福建，三次在亂兵和火災中倖存。並有《五宗救》流傳於世。
秋七月，費隱容和尚補任金粟寺住持，開始徵集修訂《傳燈錄》。明朝（1368年-1644年）三百年間，各位祖師的語錄散落在各地，很多都遺失了。天童悟和尚四處尋找遺失的言論，像破庵無準（禪師名號），寶藏東明（禪師名號），寶峰本支祖錄，都無法考訂。容住持金粟寺，考慮到從前的法脈所繫，現在不圖謀，以後就更加不容易了。於是開始徵集編輯，想要在《五燈會元》、《心燈錄》之後，上下數百年間，自成一家之言。祥符蔭說，《五燈會元》記載濟宗到密庵杰祖（禪師名號）為止，《心燈錄》續寫其後，但沒有怎麼流傳，以至於元朝（1271年-1368年）、明朝（1368年-1644年）以來，文獻傳聞，差異很多，不一致，這不僅僅是定哀二公的隱諱，幾乎等同於洙泗學派的杞宋之憂了。費和尚住持金粟寺，徵集修訂燈錄的舉動，可以說是當務之急。
具德禮和尚住持雲門光孝寺。禮是會稽張氏的兒子，從小沉迷玄術，長大后喜歡空宗。到普陀山剃度出家，隨後遊歷各處講經場所。恰好聽到三峰藏在安
【English Translation】 English version: The so-called relinquishing of a poor life, one must climb mountains of knives and trees of swords. Who else but a teacher can do this? This is something only a great man can do, not something that dukes, marquises, generals, or ministers can accomplish. Speaking of this, we should truly feel ashamed. However, if one were to deliver all sentient beings within the seas, yet be indifferent and unconcerned towards one's own hometown, where then is the equality spoken of in the Dharma? This is why I, so-and-so, cannot but make this request today. The wealthy in our hometown are like oil mixed into flour, never to be separated; the poor and lowly are like heading north but driving a carriage south, growing ever more distant. We earnestly hope for the Dharma Master's presence to guide us out of delusion. We respectfully make this request together. Wu declined due to his age and illness.
On the fifteenth day of the fifth month, the Venerable Tanji of Anyin Hongren in Hangzhou passed away, and his entire body was enshrined in a stupa on the eastern mountain of Xiangfu Temple. There is the 'Records of Anyin' that has been passed down, and the Dharma heir Zhenxi brought it to Fujian, where it survived three times amidst the chaos of soldiers and fires. Also, the 'Five Sects Salvation' circulates in the world.
In the seventh month of autumn, Venerable Feiyin Rong took over as abbot of Jin Su Temple and began collecting and revising the 'Transmission of the Lamp'. During the three hundred years of the Ming Dynasty (1368-1644), the recorded sayings of various patriarchs were scattered throughout the land, and many were lost. Venerable Wuwu of Tiantong sought out lost sayings everywhere, such as those of Po'an Wuzhun (Zen master's title), Baozang Dongming (Zen master's title), and the ancestral records of Baofeng Benzhi, but they could not be verified. Rong, residing at Jin Su Temple, considered that the lineage of the Dharma was at stake, and if no action was taken now, it would be even more difficult later. Therefore, he began collecting and editing, wanting to create a unique body of work spanning several hundred years after the 'Five Lamps Gathered at the Source' and the 'Lamp of Mind'. Xiangfu Yin said, 'The 'Five Lamps Gathered at the Source' records the Ji Sect up to the Patriarch Mi'an Jie (Zen master's title), and the 'Lamp of Mind' continues after that, but it has not circulated much, so that since the Yuan (1271-1368) and Ming (1368-1644) dynasties, the documentary accounts have been varied and inconsistent, not only the concealment of Ding and Ai, but almost equivalent to the worries of the disciples of Confucius and Mencius.' Venerable Fei's action of residing at Jin Su Temple and collecting and revising the lamp records can be said to be the most urgent task.
Venerable Jude Li resided at Guangxiao Temple in Yunmen. Li was the son of the Zhang family of Kuaiji, who was fascinated by metaphysics from a young age and loved the emptiness school when he grew up. He went to Mount Putuo to have his head shaved and then traveled to various lecture sites. It happened that he heard that Sanfeng was hiding in An
隱開法。趨見之。初究本來面目話。一日窺鏡猛省。藏未之許。后充圊頭。運糞下山。因轉肩次。匾擔連𠿕。豁然了悟。機用橫出。叢林有鐵㭰之稱。既而遍參諸方。仍依藏於鄧尉。密契玄旨。嗣法后。住雲門光孝寺。刀耕火種。有古德風。衲子爭依之。
己卯十二年。
天童悟和尚會吳越護法。及法孫三峰下諸山于槜李孫園。三峰藏寂后。一時慫恿者。有三辟七辟之刻。安隱忍因而作五宗救。時天童和尚以修列祖塔。與山鄰徐氏不合。八月拂衣出山。過虎林。太史錢瑞星。中丞洪清遠等。咸執弟子禮。留供養。卻之。至吳。出資囑方伯申青門。解元楊維斗等。修虎邱隆祖塔。九月費隱容迎至金粟。如槜李。止孫集公園。問道者如市。有梅溪錄。時舊檀護咸趨侍。法孫三峰下祥符儲雲門禮等。皆追隨。護法王金如周君謨。張二無。祁季超等。及天童諸尊宿。共白和尚言。法門不應異同。當消釋之。和尚特上堂。將從前葛藤。一時斬斷。祖孫父子一志同心。回挽道法。十月。和尚還天童。舉林野奇為西堂。
浮石賢和尚住青蓮。賢平湖趙氏子。父母為娶室。將親迎而逃于普陀剃染。圓戒云棲。初參雲門澄于東塔。謁悟和尚于金粟。付法。
吳江華嚴宏鴻于磐和尚寂。鴻毗陵蔣氏子。性極聰敏。
【現代漢語翻譯】 現代漢語譯本：隱開法師，前去拜見費隱通容禪師（費隱通容禪師）。最初探究『本來面目』的話頭。一日照鏡時猛然醒悟。費隱通容禪師沒有認可他。後來讓他擔任廁所管理員，負責把糞便運下山。一次轉動肩膀時，扁擔和糞桶一起掉落，豁然開悟。機鋒和作用橫溢而出，叢林中有了『鐵㭰』的稱號。之後遍參各方禪師，仍然依止費隱通容禪師于鄧尉山。秘密地契合了玄妙的旨意，繼承了他的法脈后，住在雲門光孝寺。像古人一樣刀耕火種，衲子們爭相依附他。
己卯十二年（1639年）。
天童悟禪師在槜李孫園會見吳越的護法，以及法孫三峰下屬各寺的僧人。三峰藏寂后，一時慫恿的人，有三辟七辟的刻板說法。安隱禪師忍耐不住，因而作『五宗救』。當時天童悟禪師因為修建列祖塔，與山鄰徐氏不合。八月拂袖離開天童山，路過虎林。太史錢瑞星、中丞洪清遠等人，都以弟子之禮對待他，想留他供養，但他拒絕了。到達吳地后，出資囑託方伯申青門、解元楊維斗等人，修繕虎邱隆祖塔。九月，費隱通容禪師迎接他到金粟寺，如同在槜李一樣，在孫集公園說法，問道的人像趕集一樣。有《梅溪錄》記錄此事。當時舊的檀越護法都爭相侍奉。法孫三峰下屬的祥符寺儲禪師、雲門寺禮禪師等，都追隨在他身邊。護法王金如、周君謨、張二無、祁季超等人，以及天童寺的各位尊宿，共同稟告天童悟禪師說，法門不應該有異同，應當消除這些分歧。天童悟禪師特意上堂說法，將從前的葛藤，一時斬斷。祖孫父子一心一意，回挽道法。十月，天童悟禪師回到天童寺，推舉林野奇為西堂。
浮石賢禪師住在青蓮寺。賢禪師是平湖趙氏的兒子。父母為他娶妻，將要迎親時，他逃到普陀山剃度出家。在云棲寺圓滿受戒。最初參訪雲門澄禪師于東塔，后在金粟寺拜見天童悟禪師，得到他的傳法。
吳江華嚴寺的宏鴻于磐禪師圓寂。宏禪師是毗陵蔣氏的兒子，天性極其聰敏。
【English Translation】 English version: Dharma Master Yin Kai went to see Chan Master Feiyin Tongrong (Chan Master Feiyin Tongrong). Initially, he investigated the 'original face' topic. One day, while looking in the mirror, he suddenly awakened. Chan Master Feiyin Tongrong did not approve of him. Later, he was assigned to be a toilet manager, responsible for transporting feces down the mountain. Once, while turning his shoulder, the carrying pole and buckets fell together, and he suddenly became enlightened. His wit and function overflowed, and he was given the title 'Iron 㭰' in the monastic community. After that, he visited various Chan masters, still relying on Chan Master Feiyin Tongrong at Mount Dengwei. He secretly matched the profound meaning, and after inheriting his Dharma lineage, he lived in Guangxiao Temple in Yunmen. Like the ancients, he farmed the land with a knife and fire, and monks vied to follow him.
The twelfth year of Ji Mao (1639).
Chan Master Wuwu of Tiantong Temple met with the Dharma protectors of Wuyue, as well as the monks of various temples under his Dharma grandson, Sanfeng, at Sun Garden in Zuili. After Sanfeng passed away, some people at the time encouraged the rigid sayings of 'three negations and seven negations'. Chan Master Anyin could not bear it, and thus created the 'Five Sects Rescue'. At that time, Chan Master Wuwu of Tiantong Temple was at odds with the Xu family, who lived near the mountain, because of the construction of the ancestral pagoda. In August, he left Tiantong Mountain in anger and passed by Hulin. Grand Historian Qian Ruixing and Vice Minister Hong Qingyuan and others treated him with the etiquette of disciples, wanting to keep him for offerings, but he refused. After arriving in Wu, he funded and entrusted Fangbo Shen Qingmen and Jieyuan Yang Weidou and others to repair the Longzu Pagoda in Huqiu. In September, Chan Master Feiyin Tongrong welcomed him to Jin Su Temple. Like in Zuili, he preached at Sunji Park, and those who asked questions were like a market. There is a 'Meixi Record' recording this event. At that time, the old benefactors and Dharma protectors vied to serve him. Dharma grandsons such as Chan Master Chu of Xiangfu Temple and Chan Master Li of Yunmen Temple under Sanfeng all followed him. Dharma protectors Wang Jinru, Zhou Junmo, Zhang Erwu, Qi Jichao, and the venerable monks of Tiantong Temple jointly reported to Chan Master Wuwu, saying that the Dharma gate should not have differences, and these differences should be eliminated. Chan Master Wuwu specially ascended the hall to preach, cutting off the previous entanglements at once. Grandparents, grandchildren, fathers, and sons were of one mind, trying to restore the Dharma. In October, Chan Master Wuwu returned to Tiantong Temple and promoted Lin Yeqi to be the Western Hall.
Chan Master Fushi Xian lived in Qinglian Temple. Chan Master Xian was the son of the Zhao family in Pinghu. His parents married a wife for him, and when he was about to be married, he fled to Mount Putuo to be tonsured and ordained. He received full ordination at Yunqi Temple. He initially visited Chan Master Yunmen Cheng at Dongta, and later visited Chan Master Wuwu at Jin Su Temple, receiving his Dharma transmission.
Chan Master Hong Hongyu Pan of Huayan Temple in Wujiang passed away. Chan Master Hong was the son of the Jiang family in Piling, and was extremely intelligent by nature.
少而失恃。其父挈之登三峰求剃染。俾之給侍。久而有省。藏一日上堂次。鴻出作禮。藏便打。鴻曰。已知神用。且莫先施。藏作鳴聲。鴻曰。當陽敵手。請師進戰。藏復以拄杖打三下。鴻曰今日親見和尚。便禮拜。藏頷之。溫研既久。乃獲印記。出住吳江華嚴。嘗謂眾曰。如今道眼不明。出世者多。也向高座上。廣眾中。拈起拄杖子胡亂打。豎起拂子來欺謗人。貪他恭敬利養。如聾如瞽相似。豈不賺煞人。你道睦州一向閉門。魯祖終年面壁。是為人耶。不為人耶。臨寂。謂門人曰。吾滅后靈骨入普同塔中。表生死不離大眾耳。
冬十二月十五日少室慧喜心悅和尚寂。
庚辰十三年。
春閏正月。悟和尚再卻雪竇請。先是丙子冬。僧發光凡三請。卻弗赴。至是復以宗伯顧錫疇之狀來。略曰。大師如鑒其誠而許之。錫疇不難再渡錢塘。親送大師之雪竇。疇亦擬構數椽于徐鳧巖。與大師之鐘鼓相聞。亦浮生一愉快事也。悟力卻之。
夏。國戚田太傅奉旨。頒錫瑞光徹和尚金襕袈裟。
雪嶠信大師住廬山開先。
牧雲門和尚住古南。門嘗熟張氏子。二十歲投破山洞聞乘出家。原名契門。力事參究。便有省入。后參天童悟和尚于金粟。以偈呈方丈。悟略閱兩行。問即今事作么生。門擬議
【現代漢語翻譯】 現代漢語譯本： 年幼時就失去了母親。他的父親帶著他登上三峰，請求剃度出家。讓他侍奉。時間久了，他有所領悟。藏和尚有一天上堂說法時，鴻出來行禮。藏和尚就打他。鴻說：『我已經知道了神通的妙用，暫且不要先施展。』藏和尚發出鳴叫的聲音。鴻說：『面對面的敵手，請師父進攻。』藏和尚又用拄杖打了三下。鴻說：『今天親眼見到了和尚。』便禮拜。藏和尚點頭認可了他。經過長久的鉆研，鴻獲得了印可。後來到吳江華嚴寺擔任住持。曾經對眾人說：『現在道眼不明的人很多，出世的人也很多，也到高座上，大眾之中，拿起拄杖胡亂打，豎起拂子來誹謗人，貪圖別人的恭敬供養，像聾子瞎子一樣。豈不是騙死人。』你們說睦州和尚一向閉門不出，魯祖達摩終年面壁，是爲了人呢，還是不爲了人呢？臨終時，對門人說：『我死後，靈骨放入普同塔中，表明生死不離開大眾罷了。』
冬季十二月十五日，少室慧喜心悅和尚圓寂。
庚辰十三年（1640年）。
春季閏正月，悟和尚再次拒絕了雪竇寺的邀請。此前在丙子年（1636年）冬天，僧人發光曾三次邀請，都沒有應允。這次又因為宗伯顧錫疇的信函前來邀請，信中大略說：『大師如果認可我的誠意而答應，我不怕再次渡過錢塘江，親自送大師到雪竇寺。我還打算在徐鳧巖建造幾間房屋，與大師的鐘鼓聲相互聽聞，也是我浮生中的一件愉快的事情。』悟和尚極力拒絕了。
夏季，國戚田太傅奉旨，頒賜瑞光徹和尚金襕袈裟。
雪嶠信大師住持廬山開先寺。
牧雲門和尚住持古南寺。門和尚曾經熟悉張氏的兒子，二十歲時投奔破山洞聞乘出家，原名契門。努力參究，便有所領悟。後來在金粟寺參拜天童悟和尚，用偈語呈給方丈。悟和尚略微看了兩行，問：『現在的事情怎麼樣？』門和尚猶豫了。
【English Translation】 English version: He lost his mother when he was young. His father took him to the Three Peaks to request ordination. He was made to serve. After a long time, he had an awakening. One day, when Zen Master Cang was giving a sermon, Hong came out to pay his respects. Cang then hit him. Hong said, 'I already know the function of spiritual power, so don't use it yet.' Cang made a鳴(míng) sound (a bird's cry). Hong said, 'A worthy opponent face to face, please advance, Master.' Cang again hit him three times with his staff. Hong said, 'Today I have personally seen the monk.' Then he bowed. Cang nodded in acknowledgement. After a long period of study, he received the seal of approval. He later became the abbot of Huayan Temple in Wujiang. He once said to the assembly, 'Now there are many people whose eyes of the Dao are not clear, and many who leave the world. They also go to the high seat, in the midst of the assembly, pick up their staffs and hit randomly, raise their whisks and slander people, greedy for others' respect and offerings, like the deaf and blind. Aren't they deceiving people to death?' You say that Zen Master Muzhou always kept his doors closed, and Bodhidharma spent all his years facing the wall. Was it for the sake of people, or not for the sake of people?' On the verge of death, he said to his disciples, 'After I die, put my spiritual bones in the Universal Pagoda, to show that life and death do not leave the assembly.'
In the winter, on the fifteenth day of the twelfth month, Zen Master Shaoshi Huixi Xinyue passed away.
In the thirteenth year of Gengchen (1640).
In the spring, in the intercalary first month, Zen Master Wu again declined the invitation from Xuědòu Temple (Snowy Peak Temple). Previously, in the winter of Bingzi (1636), the monk Faguang had invited him three times, but he had not accepted. This time, he was invited again by a letter from Zongbo Gu Xichou, which roughly said, 'If the Master acknowledges my sincerity and agrees, I will not hesitate to cross the Qiantang River again to personally escort the Master to Xuědòu Temple. I also plan to build a few houses at Xu Furuyan, so that I can hear the Master's bells and drums, which would also be a pleasant thing in my floating life.' Zen Master Wu strongly refused.
In the summer, the imperial relative Grand Tutor Tian, by imperial decree, bestowed a golden kasaya on Zen Master Ruiguang Che.
Great Master Xuěqiào Xin (Snowy Peak Xin) resided at Kaixian Temple on Mount Lushan.
Zen Master Muyun Men (Shepherd Cloud Men) resided at Gunan Temple. Zen Master Men was once familiar with the son of the Zhang family, who at the age of twenty joined the sangha under Dongwen Cheng of Poshan, originally named Qimen. He diligently investigated and had an awakening. Later, he visited Zen Master Tiantong Wu (Childlike Heaven Wu) at Jin Su Temple and presented a verse to the abbot. Zen Master Wu glanced at the first two lines and asked, 'What about the present matter?' Zen Master Men hesitated.
。悟以番菩提珠便打。門禮拜。悟又向背筑一拳曰。你若作打會。入地獄如箭射。異日悟舉薰風自南來。殿角生微涼驗眾。門呈三頌。悟看至末首。曰不親切。門曰前二首聻。悟曰此不親切。和前都不親切。門便問如何是親切處。悟便掌。門即豎一指曰某甲也。悟曰你未知落處在。門隱隱疑。後上天童。題萬松關偈曰。古路松陰廿里長。過時誰覺骨清涼。悟曰。何不道過時誰不骨清涼。門于言下有省。又作活眼泉偈。寮中思索。偶然停筆。右手將左臂一觸。忽然觸發。直下湛然。前所疑一掌落處。不言而喻。一時呈行由。曰詣實供通。悟曰者些都不是實訊息。你再供通實訊息看。門進前展兩手。悟曰不是不是。門曰和尚如今瞞某甲不得。悟曰瞞即瞞不得。且惑亂你一上。后乃付囑。住古南上堂。拋下拄杖曰。撲落非他物。復擎起作舞曰。縱橫不是塵。汝諸人還見山河及大地。全露法王身么。復擊香幾曰。一片榆楠木。敲來響殺人。上堂。向虛空中畫青畫黃。本無甚事。對無位真人說生說死。笑殺旁觀。卓拄杖。
辛巳十四年。
五月。國戚田宏遇赍紫衣入天童。請悟和尚升座。
八月。田宏遇奏請奉旨。詔悟和尚開堂南都大報恩寺。悟以衰邁力辭。
朝宗忍和尚住曹溪寶林。忍先參三峰藏為
【現代漢語翻譯】 現代漢語譯本： 悟用番菩提珠便打他，門（弟子名，下同）禮拜。悟又朝他背後打了一拳說：『你如果只會作打會，入地獄就像箭一樣快。』後來，悟舉出『薰風自南來，殿角生微涼』來考驗大家，門呈上三首頌。悟看到最後一首，說：『不親切。』門說：『前兩首怎麼樣？』悟說：『這不親切，和前面都不親切。』門便問：『如何是親切處？』悟便打了他一掌。門立刻豎起一指說：『某甲（弟子自稱）也。』悟說：『你還不知道落腳點在哪裡。』門隱隱約約地疑惑。後來他去了天童寺，在萬松關題偈說：『古路松陰廿里長，過時誰覺骨清涼。』悟說：『為什麼不說『過時誰不骨清涼』？』門在言下有所領悟，又作了活眼泉偈。在寮房中思索，偶然停筆，右手將左臂一觸，忽然觸發靈感，直下湛然。之前所疑惑的一掌落處，不言而喻。一時呈上自己的修行經過，說：『詣實供通。』悟說：『這些都不是真實的訊息，你再供通真實的訊息看看。』門上前展開雙手，悟說：『不是，不是。』門說：『和尚現在瞞不了我。』悟說：『瞞是瞞不了你，不過是惑亂你一下。』後來才付囑衣缽。住持古南寺上堂，拋下拄杖說：『撲落非他物，』又擎起作舞說：『縱橫不是塵。汝諸人還見山河及大地，全露法王身么？』又擊打香幾說：『一片榆楠木，敲來響殺人。』上堂時，向虛空中畫青畫黃，本來沒什麼事，卻對無位真人說生說死，笑死旁觀的人。卓拄杖。
辛巳十四年（1281年）。
五月，國戚田宏遇帶著紫衣來到天童寺，請悟和尚升座。
八月，田宏遇上奏請求奉旨，詔令悟和尚在南都大報恩寺開堂。悟以年老體衰為由推辭。
朝宗忍和尚住持曹溪寶林寺，忍先前參拜三峰藏為師。
【English Translation】 English version: Wu then struck him with a string of Bodhi beads, and Men (name of a disciple, same below) bowed in worship. Wu then punched him in the back, saying, 'If you only know how to strike, you'll fall into hell like an arrow.' Later, Wu used 'A gentle breeze comes from the south, a slight coolness arises at the corner of the hall' to test everyone. Men presented three verses. Wu read the last one and said, 'Not intimate.' Men asked, 'What about the first two?' Wu said, 'This is not intimate, and neither are the previous ones.' Men then asked, 'What is intimacy?' Wu then slapped him. Men immediately raised a finger and said, 'This humble one too.' Wu said, 'You still don't know where to land.' Men was vaguely doubtful. Later, he went to Tiantong Temple and wrote a verse at Wansong Pass: 'The ancient road has twenty li of pine shade, who feels the coolness of the bones when it's over?' Wu said, 'Why not say 'Who doesn't feel the coolness of the bones when it's over?'' Men had some understanding from these words, and then wrote a verse about the Living Eye Spring. While pondering in his room, he accidentally stopped writing and touched his left arm with his right hand, suddenly triggering inspiration, directly into a state of serene clarity. The landing point of the slap he had previously doubted was now self-evident. At that moment, he presented his practice experience, saying, 'Reaching the real, offering communication.' Wu said, 'These are not real news, show me the real news again.' Men stepped forward and spread out his hands. Wu said, 'No, no.' Men said, 'The Abbot can't hide it from me now.' Wu said, 'I can't hide it, I'm just confusing you for a moment.' Later, he entrusted the robe and bowl. As abbot of Gunan Temple, he ascended the hall, threw down his staff and said, 'Falling is nothing other,' then raised it up and danced, saying, 'Horizontal and vertical is not dust. Do you all still see the mountains, rivers, and great earth, fully revealing the Dharma King's body?' Then he struck the incense table and said, 'A piece of elm wood, striking it makes a killing sound.' When ascending the hall, he painted blue and yellow in the empty sky, originally there was nothing much, but he spoke of life and death to the non-positional true man, laughing to death the onlookers. He struck the staff.
In the 14th year of Xin Si (1281 AD).
In May, the imperial relative Tian Hongyu came to Tiantong Temple with a purple robe, inviting Abbot Wu to ascend the seat.
In August, Tian Hongyu memorialized requesting an imperial decree, ordering Abbot Wu to open a hall at the Great Bao'en Temple in Nandou. Wu declined on the grounds of old age and frailty.
Abbot Chaozong Ren resided at Baolin Temple in Caoqi, Ren had previously taken refuge in Sanfeng Zang as his teacher.
侍者。復參天童和尚于金粟。久之印可。初住靈祐。住曹溪上堂。諸佛諸祖。唯以一大事因緣故出見於世。據實論此一大事因緣。不用開口。不用動念。直下一一天真。一一明妙。祇貴直截契證。超越死生。不離見聞緣。超然登佛地。所以世尊于明星。祇得一睹。六祖于金剛經。直用一聞。諸公若也得恁么一回去。便堪傳佛心印。方為佛祖嫡骨兒孫。試問諸人。既是見成舊公案。又用舉作甚麼。回機同本得。一舉一回新。
杭州橫山兜率宏成一默和尚寂。成錢塘人。幼孤。事母盡孝。年二十三。棄室剃染。遍參耶溪明宗紹覺諸講席。因乞戒謁云棲。修六時課習。一心不亂。逢僧激勸參究。乃于祥符寺。請寒灰奇老宿結制。成為期主。適三峰藏和尚過祥符。奇挈成參問。藏曰。我若開示。只要悟去。無甚工夫窟子與你擔閣。成遂上三峰。力參七年。不得契悟。時同參澹予垣䇿之曰。此事因循多年。若不明白。如何摺合。成愧汗浹背而不能答。是夕坐至四鼓。垣又舉竹篦話詰之。成方擬酬對。垣以手驀掩成口。遂有省。乃曰我會也。垣曰。會則且置。祇如生死到來時如何。成便喝。曰一喝意旨如何。成曰。截斷老兄舌頭去在。遂趨入方丈呈所得。藏頷之。命居第一座。天啟乙丑。藏著五宗原。付室中四子。而成居其
【現代漢語翻譯】 現代漢語譯本： 侍者（指服侍僧侶的人）。後來參訪天童和尚于金粟寺，很久之後得到印可。最初住在靈祐寺，後來在曹溪寺上堂說法時說：『諸佛諸祖，唯獨因為一個重大因緣才出現於世。』說實話，這個重大因緣，不用開口，不用動念，直接就是一天真，一一明妙。只在于直接契合證悟，超越生死，不離見聞的因緣，超然登上佛地。所以世尊在見到明星時，只得到一睹的契機，六祖慧能在聽到《金剛經》時，直接就領悟了。各位如果也能這樣領悟一次，便可以堪當傳佛心印的重任，方可成為佛祖真正的嫡系子孫。試問各位，既然是現成的舊公案，又何必再舉出來做什麼呢？迴轉機鋒與本源相合，每一次舉起和迴轉都是新的。
杭州橫山兜率寺的宏成一默和尚圓寂。宏成是錢塘人，幼年喪父，侍奉母親非常孝順。二十三歲時，捨棄家庭出家。廣泛參訪耶溪明宗和紹覺等講席。因為乞求受戒而拜訪云棲寺，修習六時功課，一心不亂。遇到僧人激勵勸勉他參究，於是在祥符寺，請寒灰奇老宿主持結制，宏成擔任期主。恰逢三峰藏和尚路過祥符寺，寒灰奇老宿帶領宏成參問。三峰藏和尚說：『我如果開示，只要你悟去就行了，沒有什麼功夫窟子可以讓你耽擱。』宏成於是前往三峰寺，努力參究七年，沒有得到契悟。當時一同參學的澹予垣鞭策他說：『這件事拖延多年，如果不明白，如何了結？』宏成慚愧得滿身是汗，無法回答。當晚坐禪到四更時分，澹予垣又舉起竹篦的話頭來詰問他。宏成剛要回答，澹予垣用手摀住宏成的嘴，宏成於是有所領悟，說道：『我會了！』澹予垣說：『會了暫且放下，如果生死到來時該怎麼辦？』宏成便大喝一聲。澹予垣問：『這一喝的意旨是什麼？』宏成說：『截斷老兄的舌頭！』於是快步進入方丈室，呈上自己所悟到的。三峰藏和尚點頭認可，命他擔任第一座。天啟乙丑年（1625年），三峰藏和尚著述《五宗原》，傳付給室中的四個弟子，而宏成位列其中。
【English Translation】 English version: An attendant (referring to someone who serves monks). Later, he visited Zen Master Tiantong at Jin Su Temple and was approved after a long time. Initially residing at Lingyou Temple, he later said during a Dharma talk at Caoxi Temple: 'All Buddhas and Patriarchs appear in the world solely because of one great cause and condition.' To be honest, this great cause and condition requires no opening of the mouth, no movement of thought, directly it is one true nature, each and every one is clear and wonderful. It values direct agreement and realization, transcending birth and death, not departing from the conditions of seeing and hearing, transcending and ascending to the Buddha-ground. Therefore, when the World Honored One saw the morning star, he only gained a glimpse of the opportunity, and when the Sixth Patriarch Huineng heard the Diamond Sutra, he directly understood it. If you all can also have such an understanding once, then you can be worthy of transmitting the Buddha's mind seal, and you can become the true descendants of the Buddha-Patriarchs. I ask you all, since it is a ready-made old case, why bring it up again?' Turning the opportunity is the same as the origin, each raising and turning is new.
Zen Master Hongcheng Yimo of Hengshan Doushuai Temple in Hangzhou passed away. Hongcheng was a native of Qiantang, orphaned at a young age, and served his mother with great filial piety. At the age of twenty-three, he abandoned his family and became a monk. He widely visited the lectures of Yexi Mingzong and Shaojue. Because he begged for precepts, he visited Yunqi Temple, practiced the six periods of practice, and his mind was not disturbed. When he met a monk who encouraged him to investigate, he invited the old monk Hanhui Qi at Xiangfu Temple to preside over the conclusion, and Hongcheng served as the chief. It happened that Zen Master Sanfeng Zang passed by Xiangfu Temple, and the old monk Hanhui Qi led Hongcheng to consult. Zen Master Sanfeng Zang said: 'If I give instructions, I only want you to understand, there is no Kung Fu cave for you to delay.' Hongcheng then went to Sanfeng Temple and diligently investigated for seven years, but did not gain enlightenment. At that time, Dan Yu Yuan, who was studying with him, urged him: 'This matter has been delayed for many years, if you don't understand, how will you settle it?' Hongcheng was ashamed and sweating profusely, unable to answer. That night, when he sat in meditation until the fourth watch, Dan Yu Yuan again raised the topic of the bamboo stick to question him. Just as Hongcheng was about to answer, Dan Yu Yuan covered Hongcheng's mouth with his hand, and Hongcheng then had some understanding, saying: 'I understand!' Dan Yu Yuan said: 'Putting aside understanding for now, what will you do when birth and death arrive?' Hongcheng then shouted loudly. Dan Yu Yuan asked: 'What is the meaning of this shout?' Hongcheng said: 'Cut off the old brother's tongue!' Then he quickly entered the abbot's room and presented what he had realized. Zen Master Sanfeng Zang nodded in approval and ordered him to take the first seat. In the year Yichou of the Tianqi era (1625), Zen Master Sanfeng Zang wrote 'The Origin of the Five Sects' and transmitted it to the four disciples in the room, and Hongcheng was among them.
首。越四載。藏復以源流衣拂授之。住兜率院。僧問如何是佛法的的大意。成以拄杖拄其口。曰急急如律令。僧擬議。成連打三棒。塔于鄧尉。
祥符儲和尚入天臺。儲住祥符六年。直指堂五宗門風垂問。臨濟門風。廣大圓備。囊括千差。包羅萬有。鹵莽者得其相似。穿鑿者失其指歸。三要印開朱點窄。未容擬議主賓分。覿體全彰底。何愁不眼目定動。孤蟾獨耀江山靜。長嘯一聲天地秋。隨緣瀟灑底。幾時得腳跟點地。果是龍生金鳳子。何難衝破碧琉璃。三峰先師謂臨濟一宗。跨四家而獨步。未免抑人揚己。少縱多擒。山僧道主賓互換。貴在機圓。事理雙關。應須眼俊。君臣向背。莫犯當頭。父子唱隨。難分兩口。識得心外無法。何妨滿目青山。茍非句里該玄。那許通身鐵壁。門風雖異。堂奧匪殊。融攝五宗。方稱大匠。○藏雲室十二種日旋三昧。<
【現代漢語翻譯】 現代漢語譯本 首。過了四年，藏又把源流衣拂傳授給他。住在兜率院。有僧人問什麼是佛法的大意，成用拄杖拄住他的口，說：『急急如律令！』僧人猶豫不決，成就連打三棒。塔于鄧尉。
祥符儲和尚進入天臺。儲住在祥符六年，直接指出堂上五宗門風的垂問。臨濟門風，廣大圓備，囊括千差，包羅萬有。粗魯的人得到它的相似之處，穿鑿附會的人失去它的指歸。三要印打開，朱點就顯得狹窄，不允許擬議主賓之分。親自體會全部彰顯的，何愁不眼目定動。孤蟾獨自照耀，江山寧靜，長嘯一聲，天地秋涼。隨緣瀟灑的，什麼時候才能腳跟點地？果真是龍生金鳳子，又何難衝破碧琉璃。三峰先師說臨濟一宗，跨越四家而獨步，未免有抑制別人抬高自己的嫌疑，少縱多擒。山僧認為主賓互換，貴在機圓，事理雙關，應該眼光敏銳。君臣向背，不要冒犯當頭，父子唱隨，難以分辨兩口。認識到心外無法，不妨滿目青山。如果不是句里包含玄機，哪裡允許通身鐵壁。門風雖然不同，堂奧並非殊異，融攝五宗，才稱得上是大匠。
藏雲室十二種日旋三昧：(生佛未形如何通訊)○@心○@智○@卍<
【English Translation】 English version First. After four years, Zang again transmitted the Yuanliu robe and whisk to him. He lived in Doushuai Monastery. A monk asked what the main idea of the Buddha-dharma was. Cheng poked his mouth with a staff and said, 'Hurry, hurry, like a law!' The monk hesitated, and Cheng hit him three times. Stupa at Dengwei.
The monk Chu of Xiangfu entered Tiantai. Chu lived in Xiangfu for six years, directly pointing out the questions about the styles of the five schools in the hall. The Linji (Rinzai) school's style is broad, complete, encompassing all differences, and encompassing all things. The reckless get its similarity, and those who interpret it lose its purpose. When the three essentials are printed and opened, the vermilion dot becomes narrow, and no deliberation on the distinction between host and guest is allowed. To personally experience the complete manifestation, why worry about the eyes not being fixed and moving. The solitary toad shines alone, the rivers and mountains are quiet, and with a long whistle, the world is autumnal. Those who are free and easy according to circumstances, when can they gain a foothold? If it is really a golden phoenix born from a dragon, how difficult is it to break through the green glass. The former teacher of Sanfeng said that the Linji (Rinzai) sect, straddling four schools and walking alone, inevitably suppresses others and elevates oneself, letting go a little and capturing a lot. The mountain monk believes that the exchange of host and guest is valuable in the roundness of the machine, the double meaning of things and principles, and one should have keen eyes. The monarch and ministers turn their backs on each other, do not offend the head, and the father and son sing along, it is difficult to distinguish between the two mouths. Recognizing that there is no Dharma outside the mind, it does not matter if the eyes are full of green mountains. If it is not that the sentence contains mystery, how can it be allowed to be an iron wall all over the body. Although the styles are different, the halls are not different, and only by integrating the five schools can one be called a great craftsman.
Zangyun Room's Twelve Kinds of Daily Rotation Samadhi: (How to communicate when sentient beings and Buddhas have not yet taken shape) [○@心] (Xiaoran is pure and clean, try to ask for peace) [○@智] (The mind and consciousness cannot reach, there is another vitality) [○@卍] (Far away from hatred and dust, it is worthy of praise) <
)○@木囡(和合諸塵不入眾數)○@尾<
十月百癡 和尚住建寧蓮峰。嗣金粟容。
慧刃铦和尚補住祥符。铦武進柳氏子。參三峰藏和尚于鄧尉。究雲門折足話。一日藏晚參舉話畢。有僧才出。藏起身便出法堂。铦忽有省。作頌曰。才來便把兩門關。箇中力重破千山。若問當年折足意。至今露拄血斑斑。藏可之。一日值藏上堂次。铦才出。藏曰第一句不許問。第二句不須問。铦隨聲便喝曰。且道是第一句。是第二句。藏便打。铦禮拜而出。既而執侍巾瓶。日臻玄奧。遂獲印記。初居武康山之凈名院。繼住湖之高峰雙髻。后住毗陵祥符。上堂。藤樹交加仔細參。並頭拄杖語喃喃。夜深雙影抱明月。輥作連環玉一團。僧問如何是號令佛祖底句。铦曰。獨踞妙高峰。又問如何是開示人天底意。铦曰竿頭通一線。
壬午十五年。
春正月悟和尚歸天臺通玄。
三月儲和尚住臺州能仁。
六月十六日紹興東山明澓爾密禪師寂。澓嗣雲門澄。晦跡東山香雪塢。有大溈之
【現代漢語翻譯】 現代漢語譯本： （應物隨機，熾然無間）囡（和合諸塵，不入眾數）（披毛戴角，佛眼難窺）（十字縱橫，一真不立）儲痛老成，凋喪宗風衰下，禪林跪遇日繁，乃抽杖入天臺，至則館于蒼山下慧日破院。
十月，百癡和尚住建寧蓮峰，嗣金粟容。
慧刃铦和尚補住祥符。铦是武進柳氏之子，參三峰藏和尚于鄧尉，究雲門折足話。一日，藏晚參舉話畢，有僧才出，藏起身便出法堂。铦忽有省，作頌曰：『才來便把兩門關，箇中力重破千山。若問當年折足意，至今露柱血斑斑。』藏可之。一日值藏上堂次，铦才出，藏曰：『第一句不許問，第二句不須問。』铦隨聲便喝曰：『且道是第一句，是第二句？』藏便打。铦禮拜而出，既而執侍巾瓶，日臻玄奧，遂獲印記。初居武康山之凈名院，繼住湖之高峰雙髻，后住毗陵祥符。上堂：『藤樹交加仔細參，並頭拄杖語喃喃。夜深雙影抱明月，輥作連環玉一團。』僧問：『如何是號令佛祖底句？』铦曰：『獨踞妙高峰。』又問：『如何是開示人天底意？』铦曰：『竿頭通一線。』
壬午十五年（1162年）。
春正月，悟和尚歸天臺通玄。
三月，儲和尚住臺州能仁。
六月十六日，紹興東山明澓爾密禪師寂。澓嗣雲門澄，晦跡東山香雪塢，有大溈之
【English Translation】 English version: （Responding to things as they come, constantly and without interruption）囡 (Harmonizing with all dusts, not entering the multitude) （Wearing fur and horns, difficult for the Buddha's eye to see）(Crosses and verticals, not a single truth established) Chu (儲) pained and experienced, the lineage declines, the Zen forest kneels and encounters days of increasing frequency, so he draws his staff and enters Tiantai, arriving to reside in the dilapidated Huiri (慧日) temple below Cangshan (蒼山).
In the tenth month, Baichi (百癡) Monk resided at Lianfeng (蓮峰) in Jianning (建寧), succeeding Jin Su Rong (金粟容).
Huiren Xian (慧刃铦) Monk was appointed to reside at Xiangfu (祥符). Xian (铦) was the son of the Liu family of Wujin (武進), and he studied with Monk Sanfeng Zang (三峰藏) at Dengwei (鄧尉), investigating the Yunmen (雲門) broken leg story. One day, after Zang (藏) finished lecturing during the evening meditation, a monk had just come out when Zang (藏) got up and left the Dharma hall. Xian (铦) suddenly had an awakening, composing a verse saying: 'As soon as he comes, he closes both doors, the strength within breaks through a thousand mountains. If you ask about the meaning of the broken leg back then, even now the exposed pillar is stained with blood.' Zang (藏) approved of it. One day, when Zang (藏) was about to ascend the hall, Xian (铦) had just come out when Zang (藏) said: 'The first sentence is not allowed to be asked, the second sentence need not be asked.' Xian (铦) immediately shouted in response: 'Then tell me, is it the first sentence or the second sentence?' Zang (藏) then struck him. Xian (铦) bowed and left, and then served with towel and water bottle, daily reaching the profound and mysterious, and thus obtained the seal of approval. He first resided at Jingming (凈名) Temple on Mount Wukang (武康), then resided at Gaofeng Shuangji (高峰雙髻) in Hu (湖), and later resided at Xiangfu (祥符) in Piling (毗陵). Ascending the hall: 'Vines and trees intertwine, carefully contemplate, side-by-side staffs murmur. Deep in the night, twin shadows embrace the bright moon, rolling into a continuous jade ring.' A monk asked: 'What is the phrase that commands the Buddhas and Patriarchs?' Xian (铦) said: 'Alone, he sits atop Wonderful Peak.' Another asked: 'What is the meaning of enlightening humans and gods?' Xian (铦) said: 'A single thread runs through the top of the pole.'
In the fifteenth year of Renwu (壬午) (1162 AD).
In the first month of spring, Monk Wu (悟) returned to Tongxuan (通玄) in Tiantai (天臺).
In the third month, Monk Chu (儲) resided at Nengren (能仁) in Taizhou (臺州).
On the sixteenth day of the sixth month, Zen Master Ming Fu Ermi (明澓爾密) of Dongshan (東山) in Shaoxing (紹興) passed away. Fu (澓) succeeded Yunmen Cheng (雲門澄), concealing himself in Xiangxu Wu (香雪塢) in Dongshan (東山), possessing the [spirit] of Dawei (大溈).
風。
七月七日臨濟第三十世天童圓悟密雲和尚寂于通玄。天臺縣百里內。居民咸見通玄峰四山變白。夜有流光如火。照耀巖谷。門弟子奉全身建塔于天童山幻智庵之右隴。嗣法木陳忞年譜後述。師以海山容納之量。誘掖方來。凡聖一目之懷。等觀大地。說法不帶枝葉。為人絕諸廉纖。操惡辣鉗錘。單提持向上。碎莽蕩二見之窠窟。剪差宗異目之稠林。微犯必訶。纖情不順。所以士大夫中。往往有聞時富貴。見后貧窮者多矣。況諸學子。一以從上綱宗。納諸海印三昧。茍有差互。痛與排斥。昔人稱佛印元牽牛蹊人之田。而奪之牛。元弗惜。師亦有焉。力爭祖命。靡愛厥身。卒俾少室重光。濟河復漲。三十年間。風行草偃。馳走天下宿衲。嚮往一世鴻儒。道滿神州。名傳紫閣。愚頑知慕德。率土盡欽風。故過化則掃邑空都。來施則傾廩倒橐。坐立之際。千指圍繞。顧盼之餘。蜃樓幻出。雖晚年謝跡名藍。投身絕壑。而蠅趨蟻附。奔輳愈殷。及夫慧日停輝。慈雲掩彩。四方聞訃。如喪所生。千里哭臨。有同孺慕。山川為之變色。太白況乃效靈。(童子指點古壞)則皆師生平教澤所普被。至行所感通。若其約眾持身之法。紹先啟后之謨。動必合章程。必該典則。可謂津樑百世。師表人天者也。
碩機聖和尚住焦
【現代漢語翻譯】 現代漢語譯本 風。
七月七日，臨濟宗第三十世天童圓悟密雲和尚在通玄（寺廟名）圓寂。天臺縣百里之內，居民都看到通玄峰四周的山變成白色，夜裡有像火一樣的光芒，照耀著巖石山谷。門下弟子將他的全身舍利建塔于天童山幻智庵的右邊山坡上。嗣法弟子木陳忞在年譜後記中寫道：『密雲和尚以大海般的容納之量，引導後學；以凡聖一視同仁的胸懷，平等看待大地。說法不帶枝葉，為人處世絕無纖毫茍且。運用嚴厲的鉗錘，單獨提持向上之路，粉碎莽蕩和二見的窠臼，剪除差別宗和異見的稠密森林。稍微犯錯必定訶斥，細微的情感不順從也會受到責備。因此，士大夫中，往往有聽聞時覺得富貴，見面后反而覺得貧窮的人很多。更何況那些學子，一概以從上而來的綱宗，納入海印三昧（佛教禪定），如果稍有差錯，就會嚴厲地排斥。過去有人稱佛印（人名）像牽牛踐踏別人田地一樣，而奪走他的牛，元（人名）也不吝惜。密雲和尚也有這樣的氣魄，竭力維護祖師的法脈，不愛惜自己的身體，最終使得少室山（指禪宗）重放光芒，濟水（河流名）重新漲水。三十年間，風行草偃，馳走天下的老修行，都向往他，一世的鴻儒（大學者）也敬佩他，他的道行充滿神州（中國），名聲傳到紫閣（地方名）。愚笨的人都知道仰慕他的德行，全國的人都欽佩他的風範。所以他過化的地方，百姓都掃空家園來迎接，他來佈施的地方，人們都傾倒糧倉來供養。他坐立的時候，有成千上萬的人圍繞著他，他顧盼之間，如同海市蜃樓般幻化而出。雖然晚年隱退名山古寺，投身於深山絕壑，但是像蒼蠅逐臭、螞蟻附膻一樣，奔走聚集的人更加慇勤。等到慧日（指高僧）停止發光，慈雲（指高僧的恩澤）掩蓋光彩，四方聽到訃告，如同失去了父母一樣，千里奔喪，如同依戀父母一樣。山川為之變色，太白星（金星）也顯現靈異。』（童子指點古壞）這些都是密雲和尚生平的教澤所普遍施與，至高的德行所感化。至於他約束大眾、保持自身的方法，繼承先賢、啟迪後人的謀劃，一舉一動都符合章程，一言一行都符合典則，真可謂是百世的津樑，人天的師表啊。
碩機聖和尚住焦（地名）
【English Translation】 English version Wind.
On the seventh day of the seventh month, the thirtieth generation Linji (Zen school) master Tiantong Yuanwu Miyun (Dharma name) passed away at Tongxuan (temple name). Within a hundred li (Chinese mile) of Tiantai County, residents all saw the mountains around Tongxuan Peak turn white. At night, there was a flowing light like fire, illuminating the rocks and valleys. His disciples built a pagoda to enshrine his complete body relics on the right slope of Huanzhi Hermitage on Tiantong Mountain. The Dharma-inheriting disciple Muchen Min wrote in the postscript to the Chronicle: 'Master Miyun, with the capacity of the sea to accommodate, guided those who came later; with a mind that regarded the ordinary and the holy as one, he viewed the earth equally. His Dharma talks did not carry unnecessary details, and his conduct was free from any triviality. He wielded a sharp and ruthless hammer, single-mindedly upholding the path of upward progress, shattering the pitfalls of recklessness and dualistic views, and cutting down the dense forest of differing sects and divergent opinions. He would scold even the slightest offense, and would not tolerate the slightest emotional disobedience. Therefore, among the scholar-officials, there were many who felt rich upon hearing of him but felt poor after meeting him. Moreover, the students, without exception, were brought into the Samadhi of the Ocean Seal (Buddhist meditation) through the guiding principles passed down from above. If there were any discrepancies, he would vehemently reject them. In the past, it was said that Foyin (person's name) was like someone who led an ox to trample on another's field, and then took the ox away. Yuan (person's name) did not begrudge it. Master Miyun also had such spirit, striving to protect the ancestral Dharma lineage and not cherishing his own body. In the end, he caused Shaoshi Mountain (referring to Zen Buddhism) to shine brightly again, and the Ji River (river name) to rise again. For thirty years, the wind blew and the grass bent, and old practitioners from all over the world yearned for him, and the great scholars of the time admired him. His Dao filled the Divine Land (China), and his name was known in the Purple Pavilion (place name). The foolish knew to admire his virtue, and the whole country revered his demeanor. Therefore, when he passed through a place, the people would empty their homes to welcome him, and when he came to give alms, they would empty their granaries to support him. When he sat, thousands of people surrounded him, and when he looked around, mirages would appear. Although in his later years he retired to famous mountains and ancient temples, throwing himself into deep valleys, the flies and ants swarmed and gathered even more diligently. When the sun of wisdom (referring to the high monk) stopped shining and the clouds of compassion (referring to the high monk's grace) covered the light, people from all directions heard the news and felt as if they had lost their parents, traveling thousands of miles to mourn, as if they were longing for their parents. The mountains and rivers changed color, and the planet Venus even manifested its spiritual power.' (The boy points to the ancient ruins) These are all the universal blessings of Master Miyun's teachings and the influence of his supreme virtue. As for his methods of disciplining the masses and maintaining himself, his plans for inheriting the past and enlightening the future, every move he made conformed to the rules, and every word he spoke conformed to the norms. He can truly be called the bridge for a hundred generations and the teacher of humans and gods.
Venerable Shuo Ji Sheng resided in Jiao (place name).
山。聖荊溪巫氏子。六歲始能言。七歲聞鄰老云。一子出家。九族昇天。忽發夙因。求出家。父母不允。年十九病劇幾死。泣告其親。遂送邑之凈名院斷髮。未幾而病癒。即受具于澄古鑒律師。學戒五年。乃游講肆。意終不愜。謁三峰藏。參萬法歸一話經二載。一夕在月下經行。至夜半。露地趺坐。忽爾身心世界。蕩然一空。至五更。驀地聞鐘聲。如迅雷擊開頂門相似。起而移足。宛在虛空中行一步過了千萬里一般。藏曰。此乃輕安境界耳。遂痛䇿之。經年終不能契旨。遂辭藏出山。歷參博山來黃檗有二老宿。益加迷悶。因參天童悟于金粟。屢遭痛棒。歷四十餘日。會有一僧問話。才開口。悟便打。聖從旁猛省。即向前接拄杖一送送倒曰。老漢今日瞞我不得。隨後便掌。悟頷之。依止四載。復歸覲藏。給侍左右。朝夕咨扣。大法洞然。藏以竹篦衣拂珍重付之。出住潤之焦山。后遷湖之高峰。上堂。云封谷口。霧鎖長空。把斷要津。不通凡聖。汝等諸人向甚處下腳。眾中還有見義勇為底衲子么。良久曰。騎駿馬。繞須彌。過山尋蟻穴。能有幾人知。
鴛湖妙用禪師寂。用從興善廣得悟。晦跡吉陽山。與雪嶠信大師善。
癸未十六年。
木陳忞和尚繼席天童。忞粵之茶陽林氏子。幼有宿慧。因讀大慧杲
【現代漢語翻譯】 現代漢語譯本： 山。聖荊溪巫氏之子。六歲才開始說話。七歲時聽到鄰居老人說，『一個兒子出家，九族都能昇天』。忽然喚醒了前世的因緣，請求出家，父母不同意。十九歲時病情嚴重，幾乎要死了，哭著告訴父母，於是被送到縣裡的凈名院剃度。沒過多久病就好了。之後在澄古鑒律師處受了具足戒，學習戒律五年。然後遊歷各處講堂，但始終不滿意。於是去拜訪三峰藏禪師，參究『萬法歸一』的話頭兩年。一天晚上在月光下經行，到半夜時，在露天的地方跏趺而坐，忽然身心和世界，都蕩然一空。到了五更時，突然聽到鐘聲，好像迅雷擊開了頭頂一樣。起身移動腳步，感覺像在虛空中行走一步就過了千萬里一般。藏禪師說：『這只是輕安的境界罷了。』於是狠狠地鞭策他。經過一年最終也不能領會禪旨。於是告別藏禪師下山，先後參訪了博山來和黃檗二位老宿，更加感到迷惑。後來參訪天童禪師，在金粟處開悟，多次遭到痛打。經過四十多天，正好有一個僧人問話，才一開口，悟禪師就打他。聖禪師從旁邊猛然醒悟，立刻上前接過拄杖，一送就把悟禪師送倒在地，說：『老漢今天瞞不了我了。』隨後就打了他一掌。悟禪師點頭認可。依止了四年，又回去拜見藏禪師，在藏禪師左右服侍，早晚請教，對大法徹底明瞭。藏禪師將竹篦和衣拂鄭重地交付給他。之後出山住持潤州的焦山，後來遷到湖州的高峰。上堂說法時說：『雲霧封閉了山谷的入口，霧氣籠罩著廣闊的天空，把守住重要的關口，不讓凡人和聖人通過。你們這些人要向哪裡下腳呢？』大眾中還有見義勇為的衲子嗎？』良久之後說：『騎著駿馬，繞著須彌山（Mount Sumeru）轉，過山去尋找螞蟻的洞穴，能有幾個人知道呢？』
鴛湖妙用禪師圓寂。用禪師從興善廣禪師處得到開悟，隱居在吉陽山，與雪嶠信大師交好。
癸未年十六年（崇禎十六年，1643年）。
木陳忞和尚繼承天童寺的住持。忞和尚是廣東潮陽林氏之子，從小就有宿慧，因為讀了大慧杲（Dahui Zonggao）
【English Translation】 English version: Shan. The son of Wu of Sheng Jingxi. He began to speak at the age of six. At the age of seven, he heard an old neighbor say, 'If one son becomes a monk, nine generations of the family will ascend to heaven.' Suddenly awakened to his past karma, he asked to become a monk, but his parents refused. At the age of nineteen, he became seriously ill and almost died. He tearfully told his parents, and was sent to Jingming Monastery in the county to have his head shaved. Before long, he recovered from his illness. He then received the full precepts from Vinaya Master Chenggu Jian, and studied the precepts for five years. Then he traveled to various lecture halls, but was never satisfied. So he went to visit Zen Master Sanfeng Zang, and studied the topic of 'All dharmas return to one' for two years. One night, while walking in the moonlight, at midnight, he sat in the lotus position in the open air, and suddenly his body, mind, and the world were all emptied. At the fifth watch, he suddenly heard the sound of a bell, as if a thunderbolt had struck open the top of his head. He got up and moved his feet, feeling as if he had traveled thousands of miles in one step in the void. Zen Master Zang said, 'This is just the state of light ease.' So he whipped him severely. After a year, he still could not grasp the essence of Zen. So he bid farewell to Zen Master Zang and went down the mountain, and successively visited the two old monks Boshan Lai and Huangbo, and felt even more confused. Later, he visited Zen Master Tiantong and was enlightened at Jin Su, and was beaten severely many times. After more than forty days, a monk happened to ask a question, and as soon as he opened his mouth, Zen Master Wu hit him. Zen Master Sheng suddenly woke up from the side, immediately stepped forward to take the staff, and sent Zen Master Wu to the ground with one push, saying, 'Old man, you can't hide it from me today.' Then he slapped him. Zen Master Wu nodded in approval. After relying on him for four years, he returned to visit Zen Master Zang, served him on the left and right, and asked for advice morning and evening, and thoroughly understood the great Dharma. Zen Master Zang solemnly handed him the bamboo whisk and robe. After that, he left the mountain to preside over Jiaoshan in Runzhou, and later moved to Gaofeng in Huzhou. When he ascended the hall to give a lecture, he said, 'Clouds and mist close the entrance of the valley, and fog covers the vast sky, guarding the important pass, not allowing ordinary people and saints to pass through. Where are you people going to set foot?' Are there any righteous and courageous monks among you?' After a long time, he said, 'Riding a steed, circling Mount Sumeru, going over the mountains to find an ant's nest, how many people can know?'
Zen Master Miaoyong of Yuanhu passed away. Zen Master Yong attained enlightenment from Zen Master Xing Shan Guang, and lived in seclusion in Jiyang Mountain, and was on good terms with Great Master Xueqiao Xin.
The sixteenth year of Guiwei (Chongzhen 16, 1643).
Zen Master Muchen Min succeeded as abbot of Tiantong Temple. Zen Master Min was the son of the Lin family of Chaoyang, Guangdong. He had innate wisdom from a young age, because he read Dahui Zonggao
錄。忽憶前身雲水參方。歷歷如見。即日走匡廬開先。投明法師剃染。明以忞志慕禪宗。為舉五臺婆子話。遂于言下薦得趙州意旨。自驗生死關頭未破。遍參憨山清黃檗有諸尊宿。終不自肯。后參悟和尚于金粟。機緣不契。直趨雙徑。謁語風信。信問曾到金粟否。忞曰曾到。曰曾問話否。忞曰不曾。曰你怕打那。忞曰某甲一向不曾置得問頭。請師處借轉問頭。信乃開示。忞不肯。復回金粟舉前話。悟曰。你吃飯還問人借口么。忞擬議。悟便打。后因參殃崛產難因緣。打破疑團。始明得從上古人關鍵。凡居侍司。掌記室。親炙悟者一十四秋。日臻玄奧。繼席天童上堂。目擊道存。鋒铓不犯。頭頭顯露。物物全彰。猶是因高就下。曲為今時。況復言中取則。句里呈機。舉古明今。拈三播兩。大似鄭州出曹門。何異南轅而北轍。殊不知當人腳跟下立地一著。如天普蓋。如地普擎。抽一機則千機頓赴。展一目則萬目畢張。透聲色。絕遮攔。互古互今無處所。還生死得伊么。還污染得伊么。還榮枯得伊么。還推遷得伊么。縱有德山棒如雨點。也則打他不著。臨濟喝似雷奔。也只無伊下口處。更說甚麼百問云興。千酬瓶瀉。一毫端際。出見無盡身云。一舉步間。遊歷無邊國土。正是泥里洗土塊。蝦跳不出鬥。諸仁者從上既有如此廣
大門風。穩密田地。何不推他阿爺向後。放出渠儂一頭。與么直截承當去。正恁么時。接續流通一句。作么生道。卓拄杖曰。天高群像正。海闊百川朝。
寂光三昧律師應詔修建南京大報恩殿。敕黃甫宣。茭蘆蕩中神木涌見。光率眾舁致。皆楩楠巨材。遠近驚異。
雪嶠信大師住嘉禾東塔。
林野奇和尚繼住通玄。
萬如微和尚補住龍池。
五月聖壽海印印干法師寂。干廣陵韓氏子。分座于京口聖壽。悟心融講席下。往來巢松一雨若昧法師之間。已講貫無滯。自念長水從瑯玡開發。太原孚因禪衲悟明。德山鑒擔青龍鈔出蜀。擬掃南方魔子。而卒自焚于紙燭下。宗門豈無長哉。我未達耳。乃謁博山來於天界。尋因山茨際參磬山修。力究十有九日而省。修益鍛鍊器重之。復見悟和尚于天童。親炙逾年。將抗跡西山。而山茨際初住東明。老屋敗椽。僅蔽風雨。干毅然往佐之。東明由此復振。歸京口省融。棲八公洞。融寂。委以聖壽。非其志也。而義不可辭。甫一年而談對坐逝。山翁忞和尚傳其生平。
十一月杭州顯寧宏垣澹予和尚寂。垣姑蘇朱氏子。狀貌豐碩。有玉彌勒之稱。十歲出家于太倉聖像寺。十五夢遊地獄。遂醒悟人世之幻。由是求道念切。十九參云棲。問如何是佛知見。棲
【現代漢語翻譯】 現代漢語譯本： 大門風。穩密的田地。為何不把他父親向後推開，放他自己出來承擔一切？正當這個時候，如何接續流通一句（佛法）呢？（大師）拄著枴杖說：『天高萬象呈現正態，海闊百川奔流歸朝。』 寂光三昧律師奉詔修建南京大報恩殿，皇帝敕令黃甫宣（人名）負責。在茭蘆蕩中發現神木涌現，寂光（法師名號）率領眾人搬運，都是楩楠巨材，遠近的人都感到驚異。 雪嶠信大師住在嘉禾東塔。 林野奇和尚繼承住持通玄寺。 萬如微和尚補任住持龍池寺。 五月，聖壽海印印干法師圓寂。印干（法師名號）是廣陵韓氏之子，在京口聖壽寺分座講經，在悟心融（法師名號）的講席下開悟，與巢松一雨若昧法師交往。已經講貫佛經毫無滯礙。他自己想到長水（地名）是從瑯玡（地名）開發出來的，太原孚（地名）因為禪衲（僧人）而悟明，德山鑒（法師名號）擔著青龍鈔從蜀地出來，想要掃除南方的魔子，卻最終自己焚燒在紙燭下。宗門難道沒有人才嗎？只是我沒有達到罷了。於是他去天界寺拜訪博山（法師名號），後來因為山茨際（法師名號）參拜磬山修（法師名號），努力探究了十九天而有所領悟，修（法師名號）更加鍛鍊他，器重他。又在天童寺拜見悟和尚（法師名號），親近了一年多。將要隱居西山，而山茨際（法師名號）剛開始住持東明寺，老屋破敗，僅能遮蔽風雨，印干（法師名號）毅然前往輔佐他，東明寺因此得以復興。回到京口省視融（法師名號），居住在八公洞。融（法師名號）圓寂后，將聖壽寺委託給他。這不是他的志向，但道義上不能推辭。剛過一年就在談話時坐化圓寂。山翁忞和尚（法師名號）撰寫了他的生平。 十一月，杭州顯寧宏垣澹予和尚圓寂。澹予（法師名號）是姑蘇朱氏之子，狀貌豐碩，有玉彌勒之稱。十歲在太倉聖像寺出家，十五歲夢遊地獄，於是醒悟人世的虛幻，由此求道心切。十九歲參拜云棲（法師名號），問什麼是佛的知見。云棲（法師名號）
【English Translation】 English version: The great gate wind. Secure and secret fields. Why not push his father backward and let him come out and take on everything himself? At just this moment, how to continue and circulate a phrase (of Dharma)? (The master) struck his staff and said: 'When the sky is high, all phenomena appear correct; when the sea is wide, all rivers flow towards the court.' The lawyer Jiguang Sanmei (title) was ordered to build the Great Bao'en Temple in Nanjing. The emperor ordered Huangfu Xuan (personal name) to be in charge. Divine wood was found emerging in the Jiaolu Marsh. Jiguang (master's title) led the people to transport it. They were all huge Phoebe zhennan trees, which amazed people far and near. Master Xueqiao Xin (title) lived in the East Pagoda of Jiahe. Monk Linye Qi (title) succeeded as abbot of Tongxuan Temple. Monk Wanru Wei (title) was appointed as abbot of Longchi Temple. In May, Dharma Master Haiyin Yingan (title) of Shengshou Temple passed away. Yingan (master's title) was the son of the Han family of Guangling. He gave lectures at Shengshou Temple in Jingkou and attained enlightenment under the lectures of Wuxin Rong (master's title). He associated with Monk Chaosong Yiyu Ruomei. He had already lectured on the Buddhist scriptures without any hindrance. He thought to himself that Changshui (place name) was developed from Langya (place name), and Taiyuan Fu (place name) attained enlightenment because of the Chan monks. Deshan Jian (master's title) carried the Qinglong Notes out of Shu, wanting to eliminate the demons of the South, but in the end, he burned himself under paper candles. Is there no talent in the Zen school? It's just that I haven't reached it. So he visited Boshan (master's title) at Tianjie Temple, and later, because of Shanci Ji (master's title), he visited Qingshan Xiu (master's title), and after nineteen days of hard study, he had some understanding. Xiu (master's title) further trained him and valued him. He also met Monk Wu (master's title) at Tiantong Temple and was close to him for more than a year. He was about to retire to Xishan, but Shanci Ji (master's title) had just begun to preside over Dongming Temple. The old house was dilapidated and could barely shelter from the wind and rain. Yingan (master's title) resolutely went to assist him, and Dongming Temple was thus revived. He returned to Jingkou to visit Rong (master's title) and lived in Bagong Cave. After Rong (master's title) passed away, he entrusted Shengshou Temple to him. This was not his ambition, but he could not refuse it out of righteousness. He passed away while sitting in conversation after just one year. Monk Shanweng Min (title) wrote his biography. In November, Monk Xianning Hongyuan Danyu (title) of Hangzhou passed away. Danyu (master's title) was the son of the Zhu family of Gusu, with a plump appearance, known as the Jade Maitreya. He became a monk at the age of ten at Shengxiang Temple in Taicang. At the age of fifteen, he dreamed of traveling to hell, and then he woke up to the illusion of the world, and from then on, he was eager to seek the Tao. At the age of nineteen, he visited Yunqi (master's title) and asked what the Buddha's knowledge was. Yunqi (master's title)
笑而不答。垣疑之。后謁三峰藏。參萬法歸一話。稍有省悟。未得灑然。因與靈隱禮阻雪于長安鎮。屢承䇿勵。忽得契證。親炙三峰二十年。深入法奧。乃獲付囑。出住皋亭顯寧。僧問三峰室中。嘗論臨濟三玄要是否。垣曰。三峰無此話。莫謗三峰好。曰和尚何得諱卻。垣曰。不特謗三峰。又來謗老僧。住持八載。說法不容紀錄。將示寂。與數僧問答。一僧進前問曰。和尚尊候如何。垣曰苦。又曰。和尚是善知識。焉得如此。垣曰。未離三界外。還在五行中。僧無語。垣曰你道者兩轉語。那一轉敵得生死。僧擬議。垣喝出。復手書二偈。端坐而化。
甲申十七年。
靈機觀禪師開法湖州資福。觀閩之龍溪周氏子。母翁夢一金神入室。衛從頗盛。香光馥郁而誕。禮金浦九云慧曇老宿芟染。曇耆年有道行。為一方推重。見觀志不群。乃欣然曰。子乃法門令器。詎可虛滯於此。吾年雖邁。當送子行腳也。即束裝偕觀出嶺。首參天童悟。參究頗切。雖役重務。未嘗放舍。明年甲戌。參金粟容。愈加猛礪。徹夜不眠。一夕雷電驟閃。不覺話頭脫落。山河大地凝成一片。久之豁然。不被從上佛祖舌頭欺瞞。復侍十載。乃住翔鳳山資福。辟草開山。刈茅縛屋。淒涼盈目。豺虎為鄰。人不堪其憂。而觀怡然獨樂。律身最嚴
【現代漢語翻譯】 現代漢語譯本： 笑而不答。垣（人名，此處指某位僧人）心中疑惑。後來拜訪了三峰藏（地名，可能指三峰藏禪師的住所或寺廟），參悟『萬法歸一』的話頭，稍微有所領悟，但未能完全通透。因此與靈隱（地名，寺名）的僧人禮（人名）在長安鎮（地名）因雪受阻。屢次受到禮的鞭策鼓勵，忽然得到契合的證悟。親近三峰（人名，指三峰藏禪師）二十年，深入佛法奧妙，於是得到三峰的付囑。出任皋亭顯寧（地名，寺名）的住持。有僧人問：『三峰禪師的禪房中，曾經談論過臨濟宗的三玄要義嗎？』垣說：『三峰禪師沒有說過這樣的話，不要誹謗三峰禪師。』僧人說：『和尚為何要隱瞞呢？』垣說：『不只是誹謗三峰禪師，也是在誹謗我這個老僧。』擔任住持八年，說法的內容不容許被記錄下來。將要圓寂時，與幾位僧人問答。一位僧人上前問道：『和尚您現在的身體狀況如何？』垣說：『很痛苦。』僧人又說：『和尚您是善知識，怎麼會這樣呢？』垣說：『還沒有脫離三界之外，還在五行之中。』僧人無話可說。垣說：『你來說說這兩句轉語，哪一句能夠抵擋生死？』僧人猶豫不決。垣呵斥一聲。又親手寫下兩首偈語，端坐而逝。
甲申十七年（1644年）。
靈機觀禪師在湖州資福寺（地名，寺名）開法。觀（人名，法號）是福建龍溪（地名）周氏的兒子。他的母親翁氏夢見一位金神進入房間，護衛隨從非常盛大，香氣濃郁而生下他。他拜金浦九云慧曇（地名，人名）老宿為師剃度。慧曇年老而有道行，被一方所推崇。他見觀的志向不凡，就高興地說：『你乃是佛門中的棟樑之材，怎麼可以虛度光陰在這裡呢？我雖然年老，也應當送你出去行腳參學。』於是收拾行裝與觀一起出嶺。首先參拜天童悟（地名，人名）。參究非常懇切，即使承擔繁重的事務，也未曾放鬆。第二年甲戌年（時間待考），參拜金粟容（地名，人名），更加勇猛精進，徹夜不眠。一天晚上雷電交加，忽然感覺話頭脫落，山河大地凝結成一片，很久之後豁然開悟，不再被歷代佛祖的舌頭所欺騙。又侍奉了十年，於是住持翔鳳山資福寺（地名，寺名）。開闢荒地，砍草蓋房，景象淒涼，豺狼虎豹為鄰，別人無法忍受這種憂愁，而觀卻怡然自樂。他約束自己非常嚴格。
【English Translation】 English version: He smiled without answering. Yuan (name, referring to a monk here) was suspicious. Later, he visited Sanfeng Zang (place name, possibly referring to the residence or temple of Chan Master Sanfeng Zang), and contemplated the topic of 'all dharmas return to one,' gaining some understanding, but not fully comprehending. Therefore, he and the monk Li (name) of Lingyin (place name, temple name) were blocked by snow in Chang'an Town (place name). He was repeatedly encouraged by Li's exhortations, and suddenly attained a corresponding realization. He stayed close to Sanfeng (name, referring to Chan Master Sanfeng Zang) for twenty years, deeply exploring the mysteries of Buddhism, and thus received Sanfeng's entrustment. He went out to serve as the abbot of Gaoting Xianning (place name, temple name). A monk asked: 'In Chan Master Sanfeng's room, have you ever discussed the three profound essentials of the Linji school?' Yuan said: 'Sanfeng has never said such things, do not slander Sanfeng.' The monk said: 'Why does the abbot want to hide it?' Yuan said: 'Not only are you slandering Sanfeng, but you are also slandering this old monk.' He served as abbot for eight years, and the content of his teachings cannot be recorded. When he was about to pass away, he had a question-and-answer session with several monks. A monk stepped forward and asked: 'How is your health, Abbot?' Yuan said: 'It is painful.' The monk then said: 'You are a wise teacher, Abbot, how could this be?' Yuan said: 'I have not yet left the three realms, and I am still within the five elements.' The monk was speechless. Yuan said: 'Tell me, which of these two turning phrases can withstand birth and death?' The monk hesitated. Yuan shouted. He then personally wrote two verses and passed away while sitting upright.
The 17th year of Jiashen (1644 AD).
Chan Master Lingji Guan opened the Dharma at Zifu Temple in Huzhou (place name, temple name). Guan (name, Dharma name) was the son of the Zhou family of Longxi, Fujian (place name). His mother, Weng, dreamed of a golden deity entering the room, with a grand entourage and fragrant incense, and gave birth to him. He was tonsured by the old monk Huitan of Jinpu Jiuyun (place name, name). Huitan was old and virtuous, and was respected by the region. Seeing Guan's extraordinary aspirations, he happily said: 'You are a pillar of the Buddhist community, how can you waste your time here? Although I am old, I should send you out to travel and study.' So he packed his bags and went out of the mountains with Guan. First, he visited Tiantong Wu (place name, name). He studied diligently, and even when undertaking heavy tasks, he never relaxed. The following year, Jiaxu (year to be determined), he visited Jin Su Rong (place name, name), and became even more courageous and diligent, staying up all night. One night, there was thunder and lightning, and suddenly he felt the topic of conversation fall away, and the mountains and rivers solidified into one piece. After a long time, he suddenly realized that he was no longer deceived by the tongues of the Buddhas of the past. After serving for another ten years, he became the abbot of Xiangfeng Mountain Zifu Temple (place name, temple name). He reclaimed wasteland, cut grass to build houses, and the scene was desolate, with jackals and tigers as neighbors. Others could not bear this sorrow, but Guan was happy and content. He disciplined himself very strictly.
。同眾食息。禪學之士。自遠趨風單提向上。勘驗方來。參請無虛日。
春。南嶽綠蘿通際山茨和尚寂。際通州李氏子。初從東隱若昧法師習講。謁悟和尚于金粟。嗣罄山修。黃端伯司理請住東明。遷南源。登南嶽。止擲缽峰下。蓋虎穴也桂林王聞而異之。訪卓錫處。步行三百里就見之。以誤食野芹怡然而寂。山翁忞序其錄行世。謂的的提持本分。殊無語言文字。與人咬嚼。蓋與今時禾黍不陽艷。競栽桃李春者迥異矣。涂毒鼓聲。當有聞之而命不全活者。師蓋未死也。
三月律師寂光奉詔南都懺薦 大行皇帝。
天童忞就崑山安禪院啟建薦嚴 毅宗烈皇帝道場疏曰龍去荊山。曾動軒臣之哭。天崩杞國。每懷㑋士之憂。千邦喪統御之尊。萬姓失大明之照。仰五嶽㧞地之雄。光華猶昔。緬長松擎霄之勢。忠節自慚。敬仗佛光。嚴資仙馭。千聖不攜。己靈曷重。處處為人作主。頭頭本地風光。
能仁儲聞 哀詔到臺。設位陳奠。上堂說偈曰。涂毒鼓聲何處起。三乘五性聞皆死。夜來萬籟動悲風。白日麗天莫知止。
宗統編年卷之三十一 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之三十二
諸方略紀(下)
大清(天下一統都順天)。
【現代漢語翻譯】 同大眾一起吃飯休息。禪學的修行者，從遙遠的地方趕來，都想直接領悟禪宗的真諦，每天都有人來參拜請教，沒有空閑的時候。
春季，南嶽綠蘿通際山的茨和尚圓寂。際和尚是通州李氏的兒子，起初跟隨東隱若昧法師學習佛經講解，后在金粟拜見悟和尚，繼承了罄山修的衣缽。黃端伯司理請他住持東明，后遷至南源，登上南嶽，住在擲缽峰下，那裡原本是老虎的巢穴。桂林王聽說了這件事，覺得很奇異，親自前往他居住的地方拜訪，步行三百里才見到他。因為誤食了野芹菜，安詳地圓寂了。山翁忞為他撰寫了傳記流傳於世，說他切實地提倡堅守本分，不使用過多的語言文字，讓人自己去領悟。這與當今那些不種莊稼，卻爭相種植桃花李花以求取悅於人的人截然不同。涂毒鼓的聲音，應當有聽到的人立刻斃命，而茨和尚卻能安然離世，說明他已經超越了生死。
三月，律師寂光奉皇帝的詔令，在南都舉行懺悔儀式，超度大行皇帝。
天童忞在崑山安禪院舉行儀式，超度毅宗烈皇帝（崇禎，1644年）的道場，撰寫祭文說：『龍離開荊山，曾引起大臣們的哭泣；天崩塌了杞國，人們總是懷念㑋梁妻的憂慮。全國失去了統治者，百姓失去了大明的照耀。仰望五嶽拔地而起的雄偉氣勢，光華依舊如昔；緬懷長松擎天之勢，忠貞氣節讓我自愧不如。恭敬地藉助佛光，資助皇帝的靈魂升入仙界。千聖不來護佑，自己的靈魂又怎能得到重視？要處處為人作主，時時展現本地的風光。』
能仁儲聞，接到皇帝駕崩的哀詔來到臺州，設定靈位陳列祭品。上堂說法偈語說：『涂毒鼓聲從何處響起？三乘五性的眾生聽了都會死去。夜裡萬籟都在悲鳴，白天的陽光照耀也無法停止。』
宗統編年卷之三十一 卍新續藏第 86 冊 No. 1600 宗統編年
宗統編年卷之三十二
諸方略紀(下)
大清(天下一統都順天)。
【English Translation】 They ate and rested together with the assembly. Chan (Zen) practitioners, coming from afar, single-mindedly sought upward enlightenment, examining those who came, seeking guidance without a day of rest.
In spring, Abbot Ci of Lǜluó Tōngjì Mountain in Nányuè (Southern Mountain) passed away. Abbot Ci, whose secular name was Li from Tōngzhōu, initially studied lectures with Dharma Master Ruòmèi of Dōngyǐn, then visited Abbot Wù at Jīnsù, and succeeded Xiū of Qìng Mountain. Sīlǐ (Judicial Intendant) Huáng Duānbó invited him to reside at Dōngmíng, later moving to Nányuán and ascending Nányuè, dwelling below Zhíbō Peak, which was originally a tiger's den. King of Guìlín heard of this and found it extraordinary, visiting his dwelling place, walking three hundred li (Chinese miles) to meet him. He passed away peacefully after mistakenly eating wild celery. Mountain Elder Mǐn wrote his biography to circulate in the world, saying that he earnestly advocated upholding one's duty, without using excessive language and words, allowing people to comprehend on their own. This is vastly different from those who do not plant crops but compete to plant peach and plum blossoms to please others. The sound of the poisoned drum should cause immediate death to those who hear it, but Abbot Ci was able to pass away peacefully, indicating that he had transcended life and death.
In March, Lawyer Jìguāng, following the emperor's decree, held a repentance ceremony in Nándū (Southern Capital) to pray for the late Emperor Dàxíng.
Tiāntóng Mǐn established a ritual at Ānchán Monastery in Kūnshān to pray for Emperor Yìzōng Liè (Chóngzhēn, 1644) and wrote a memorial saying: 'When the dragon left Jīng Mountain, it caused the ministers to weep; when the sky collapsed in Qǐ State, people always remembered the worries of 㑋liáng wife. The nation lost its ruler, and the people lost the illumination of the Great Ming. Looking up at the majestic momentum of the Five Mountains rising from the ground, their glory remains as before; recalling the towering momentum of the tall pines, my loyalty and integrity make me ashamed. Respectfully relying on the Buddha's light to assist the emperor's soul to ascend to the celestial realm. If the thousand sages do not come to protect, how can one's own soul be valued? One must be the master for others everywhere, and always display the local scenery.'
Néngrén Chǔwén, upon receiving the imperial edict of the emperor's death, arrived in Tāizhōu, setting up a memorial tablet and displaying offerings. He ascended the hall and spoke a verse, saying: 'Where does the sound of the poisoned drum arise? All beings of the Three Vehicles and Five Natures will die upon hearing it. At night, all sounds are lamenting, and the sunlight during the day cannot stop it.'
Chronicles of the Zōngtǒng, Volume Thirty-one 卍 New Continued Collection, Volume 86, No. 1600, Chronicles of the Zōngtǒng
Chronicles of the Zōngtǒng, Volume Thirty-two
Brief Records of Various Places (Part 2)
Great Qing (All under Heaven, Capital is Shùntiān).
世祖章皇帝(平定天下在位一十八年)。
甲申順治元年。
冬十月能仁儲和尚開堂國清。儲入臺。深入東掖山。三年跡不出。天臺邑宰文可紀。請住國清景德寺。眾懇開堂。一期全提向上。道大振。辭天臺士民錦帳。曰出家辭親割愛。于深山窮谷中。草衣木食。是其分也。本不獲已。垂手入廛。草鞋邊已是七花八裂。那堪應物見形。虛空中加點畫耶。前日機緣。因風吹火。偶爾成文。初非本意。斯皆諸當道好生之德。救民水火。豈山野區區之所能也。
乙酉二年。
閏六月初四日。金陵千華寂光三昧律師寂。戒弟子云居晦山戒顯撰次行實。
八月二十日鎮江焦山宏乘問石和尚寂。
丙戌三年。
雲門石雨方和尚住皋亭佛日。
五月初六日。云居觀衡顓愚大師寂。衡號傘居。遍參云棲紫柏雪浪諸尊宿。結茅華頂。一夕踏月經行。忽然徹悟。入粵參曹溪清大師。機緣甚愜。清書偈囑之。殿元劉孝則給諫熊青嶼。請住云居。明月堂成。委印首座領眾說法。命舟南下金陵。開法紫竹林。日與元白尊宿。提唱綱宗。鉗錘來學。順治初年。豫王欽風。命宗伯王鐸迎請說法。以病固卻。翛然坐逝。傾城士女。持香頂禮。酷暑。越三晝夜。顏色如生。
秋木陳忞和尚退
【現代漢語翻譯】 現代漢語譯本 世祖章皇帝（順治皇帝，1644-1661年在位平定天下共十八年）。
甲申年順治元年（1644年）。
冬季十月，能仁儲和尚在國清寺開堂說法。儲和尚進入天臺山，深入東掖山，三年足跡不曾離開。天臺縣的縣令文可紀，邀請他住持國清景德寺。大眾懇請他開堂說法，他希望能夠完全提升向上的佛法，使佛法得到大大的振興。他辭別天臺的士紳百姓贈送的錦帳，說：『出家人辭別父母親人，割捨對世俗的愛戀，在深山窮谷之中，穿著粗糙的衣服，吃著簡單的食物，這是我應盡的本分。本來是不情願，才不得不垂下手來進入世俗。腳上的草鞋已經破爛不堪，哪裡能夠應付世間萬物的顯現，在虛空中再新增筆畫呢？』之前的一些機緣，就像風吹火一樣，偶爾形成了文字，這並非我的本意。這些都是各位當道的好生之德，拯救百姓於水火之中，又豈是山野之人所能做到的呢？
乙酉年順治二年（1645年）。
閏六月初四日，金陵（今南京）千華寂光三昧律師圓寂。戒弟子云居晦山戒顯撰寫了他的行實。
八月二十日，鎮江焦山宏乘問石和尚圓寂。
丙戌年順治三年（1646年）。
雲門石雨方和尚住持皋亭佛日寺。
五月初六日，云居觀衡顓愚大師圓寂。衡大師，號傘居，遍參云棲株宏（云棲，1535-1615）紫柏真可（紫柏，1543-1603）雪浪洪恩（雪浪，1545-1608）等諸位尊宿。在華頂結茅而居，一個夜晚踏著月光經行，忽然徹底覺悟。入廣東參訪曹溪清大師，機緣非常契合。清大師為他書寫偈語囑託。殿試第一名劉孝則、給諫熊青嶼，請他住持云居寺。明月堂建成后，委託印首座帶領大眾說法。大師命船南下金陵，在紫竹林開法。每日與元白尊宿，提倡佛法的綱領和宗旨，錘鍊來學習的人。順治初年，豫親王多鐸（豫王，1614-1652）欽佩他的風範，命令宗伯王鐸（王鐸，1592-1652）迎接並邀請他說法，大師以生病為由堅決推辭。最終安詳坐化圓寂。傾城的士紳婦女，拿著香虔誠頂禮。即使在酷暑天氣，過了三天三夜，他的顏色仍然像活著一樣。
秋季，木陳忞和尚退隱。
【English Translation】 English version Emperor Shizu Zhang (Emperor Shunzhi, reigned 1644-1661, pacified the realm for eighteen years).
The year of Jiashen, the first year of Shunzhi (1644).
In the tenth month of winter, Monk Nengren Chu held a Dharma assembly at Guoqing Temple. Chu entered Mount Tiantai and delved deep into Dongye Mountain, not leaving for three years. Wen Keji, the magistrate of Tiantai County, invited him to reside at Guoqing Jingde Temple. The community earnestly requested him to open a Dharma hall, hoping to fully elevate the upward Dharma and greatly revitalize it. He declined the brocade curtains presented by the gentry and people of Tiantai, saying, 'A monk renounces family and severs worldly attachments, living in deep mountains and remote valleys, wearing coarse clothing and eating simple food, which is his duty. Originally, I was unwilling, but I had to lower my hand and enter the mundane world. My straw sandals are already tattered, how can I cope with the manifestation of all things and add strokes to the void?' Previous opportunities, like wind blowing on fire, occasionally formed writings, which was not my original intention. All of this is due to the virtue of those in power who cherish life and save the people from fire and water, which is beyond the ability of a mountain recluse.
The year of Yiyou, the second year of Shunzhi (1645).
On the fourth day of the sixth lunar month (leap month), Vinaya Master Jiguang Sanmei of Qianhua Temple in Jinling (now Nanjing) passed away. His disciple Huishan Jiexian of Yunju Mountain compiled his biography.
On the twentieth day of the eighth month, Monk Hongcheng Wenshi of Jiaoshan Mountain in Zhenjiang passed away.
The year of Bingxu, the third year of Shunzhi (1646).
Monk Shiyu Fang of Yunmen Temple resided at Fori Temple in Gaoting.
On the sixth day of the fifth lunar month, Great Master Guanhang Zhuanyu of Yunju Temple passed away. Master Heng, also known as Sanju, widely visited Venerable Yunqi Zhuhong (Yunqi, 1535-1615), Zibo Zhenke (Zibo, 1543-1603), Xuelang Hongen (Xuelang, 1545-1608) and others. He built a hut on Huading Mountain, and one night, while walking under the moonlight, he suddenly attained complete enlightenment. He went to Guangdong to visit Great Master Caoqi Qing, and their affinity was very harmonious. Great Master Qing wrote a verse for him as an exhortation. The top scholar Liu Xiaoze and the remonstrator Xiong Qingyu invited him to reside at Yunju Temple. After the Mingyue Hall was completed, he entrusted the head seat Yin to lead the community in expounding the Dharma. The master ordered a boat to go south to Jinling to open the Dharma at Zizhulin. Every day, he and Venerable Yuanbai promoted the principles and tenets of the Dharma, and tempered those who came to learn. In the early years of Shunzhi, Prince Yu Doduo (Prince Yu, 1614-1652) admired his demeanor and ordered Grand Tutor Wang Duo (Wang Duo, 1592-1652) to welcome and invite him to expound the Dharma, but the master firmly declined due to illness. Finally, he passed away peacefully in meditation. The gentry and women of the city held incense and prostrated in reverence. Even in the scorching heat, after three days and three nights, his complexion remained as if he were alive.
In autumn, Monk Muchen Min retired.
天童入五磊請費隱容和尚補住九月十六日無錫華藏宏證大樹和尚寂。證無錫朱氏子。髫年學佛。謁三峰藏和尚。力參六載。迥無入處。一日。目前壁立。白光照耀。忽如胸脊迸裂俯見背後床帷之物。叢林咸稱為破背比邱。后隨藏往婁江慧壽。七晝夜目不交睫。忽憶世尊不說說。迦葉不聞聞。頓爾開解。閱四載。獲付衣拂。繼住三峰。上堂。喝一喝曰。此一喝。用在機先立命中。電揮雲路。用在當機劍刃上。雷送禹門。用在定盤星子時。眇忽合度。用在紅爐烈𦦨處。大器鍛成。雖然。且道者一喝。畢竟從何而出。嘗示眾曰。夫為宗師者。須具佛祖爪牙。衲僧巴鼻。握杓柄于手中。出一頭于天外。有時大機大用。讓主驗賓。有時踞地隱身。自成不顧。乃至殺活縱奪。舒捲抑揚。互換各成。藏頭露尾。若能全備如上眾體之妙。方可出世為人。解粘去縛。以至辨魔異於言前。驗龍蛇于棒下。原是伊尋常手腳。本分草料。又何有奇特哉。僧問如何是為人底句。證曰。綠玉繞峰千個竹。蒼鱗滿壑萬株松。歷住名剎。晚居華藏祖席。寺從密庵伊庵涂毒之後。宗暍不聞。至證法席鼎新。道風遐播。塔全身於三峰。
冬京口夾山本豫林皋和尚寂。豫晚號晦夫。崑山陳氏子。十九。脫白于姑蘇堯峰。誦金剛般若應無所住而生其心有省
【現代漢語翻譯】 現代漢語譯本 天童寺請費隱容和尚主持五磊寺。九月十六日，無錫華藏寺的宏證大樹和尚圓寂。宏證是無錫朱氏之子，年幼時學習佛法，曾拜訪三峰藏和尚，努力參禪六年，卻毫無進展。一日，眼前如同壁立，白光照耀，忽然感覺胸背崩裂，能俯視看到身後的床和帷帳等物。叢林中都稱他為『破背比丘』。之後跟隨藏和尚前往婁江慧壽寺，七天七夜不曾閤眼。忽然憶起世尊『不說說』，迦葉『不聞聞』的典故，頓時開悟。過了四年，得到藏和尚傳授衣缽。之後繼承主持三峰寺。上堂說法時，大喝一聲說：『這一喝，用在機先，立定命中，如電光劃破雲路；用在當機，劍刃相交，如雷聲送禹門；用在定盤星子時，微妙而迅速地合乎法度；用在紅爐烈火處，鍛造出大器。』雖然如此，那麼，請問這一喝，究竟是從哪裡發出的？曾經開示眾人說：『作為宗師的人，必須具備佛祖的爪牙，衲僧的手段，掌握著勺柄在手中，又有一頭伸向天外。有時大機大用，讓主驗賓；有時踞地隱身，自成一格。乃至殺活縱奪，舒捲抑揚，互相轉換，藏頭露尾。如果能夠完全具備以上各種妙用，才可以出世為人，解開束縛。以至於在言語之前就能辨別魔異，在棒喝之下就能驗證龍蛇，這原本就是他尋常的手腳，本分的草料，又有什麼奇特之處呢？』有僧人問：『如何是為人底句？』宏證回答說：『綠玉繞峰千個竹，蒼鱗滿壑萬株松。』他歷任多座名剎的主持，晚年居住在華藏寺的祖席。自從密庵和伊庵涂毒之後，宗風衰落，無人問津。到宏證主持法席后，寺廟煥然一新，道風遠播。圓寂后，塔葬全身於三峰寺。
冬季，京口的夾山寺本豫林皋和尚圓寂。本豫晚年號晦夫，是崑山陳氏之子。十九歲時，在姑蘇堯峰寺剃度出家，誦讀《金剛般若經》中『應無所住而生其心』時有所領悟。
【English Translation】 English version Reverend Feiyin Rong was invited to reside at Wulei Temple from Tiantong Temple. On the sixteenth day of the ninth month, Reverend Hongzheng Dashu of Huazang Temple in Wuxi passed away. Hongzheng was a son of the Zhu family in Wuxi. He studied Buddhism from a young age and visited Reverend Zang of Sanfeng Temple, diligently practicing Chan for six years without any progress. One day, it was as if a wall stood before him, illuminated by white light. Suddenly, he felt his chest and back split open, and he could look down and see the bed and curtains behind him. The monastic community called him 'Broken-back Bhikkhu'. Later, he followed Zang to Huishou Temple in Loujiang, where he did not close his eyes for seven days and nights. Suddenly, he recalled the World Honored One's 'not speaking of speaking' and Kashyapa's 'not hearing of hearing', and he suddenly attained enlightenment. After four years, he received the robe and whisk from Zang. He then succeeded as abbot of Sanfeng Temple. During an upper hall Dharma talk, he shouted, 'This shout is used ahead of the opportunity, establishing destiny, like lightning cutting through the clouds; used at the moment, swords clashing, like thunder sending off Yumen; used at the moment of the North Star, subtly and swiftly conforming to the Dharma; used in the blazing furnace, forging great vessels.' However, from where does this shout ultimately come? He once instructed the assembly, 'One who is a master must possess the claws and teeth of the Buddhas and Patriarchs, the means of a Chan monk, holding the ladle in hand, with one head extending beyond the heavens. Sometimes with great function and great use, letting the host examine the guest; sometimes squatting on the ground, hiding the body, forming one's own style. Even to the point of killing and giving life, seizing and releasing, extending and contracting, mutually transforming, hiding the head and revealing the tail. If one can fully possess the wonders of all the above, then one can emerge into the world, untie bonds. To the point of distinguishing demonic differences before words, verifying dragons and snakes under the staff, this is originally his ordinary hands and feet, his basic fodder, so what is so special about it?' A monk asked, 'What is the phrase for being a person?' Hongzheng replied, 'Green jade surrounds the peaks with thousands of bamboos, azure scales fill the ravines with ten thousand pines.' He served as abbot of many famous temples, and in his later years resided at the ancestral seat of Huazang Temple. After the poison of Mian and Yi, the lineage declined and no one inquired. When Hongzheng presided over the Dharma seat, the temple was renewed and the Dharma wind spread far and wide. After his death, his entire body was buried in a pagoda at Sanfeng Temple.
In winter, Reverend Benyu Lingao of Jiashan Temple in Jingkou passed away. Benyu's later name was Huifu, and he was a son of the Chen family in Kunshan. At the age of nineteen, he was tonsured at Yaofeng Temple in Gusu, and he had some understanding when reciting 'one should produce the mind that dwells nowhere' from the Diamond Sutra.
。初參博山來。次謁天童悟。后參罄山修。付法。歷主武林寶巖。姑蘇堯峰。京口竹林。雖日雜傭作。不間操匕箸。不倚重外護。舉足為匡徒者法。上堂。若論此事。心不可求。智不可學。捏斷百匝千重。于中下機。一時飏卻。突出孤危。方教峻峭。都盧收拾將來。非心非色。非如非異。要用即用。要舍即舍。要行即行。要藏即藏。擬思一毫地。便落生死關頭。到者里作么生相救得。復曰。五蘊山頭自在身。瞭然物物應天真。頓教直下無思議。玄要全分見本人。卓拄杖一喝。預計逝日。說偈辭眾而寂。著有宗門誠范四卷。並語錄行世。
丁亥四年。
正月八日佛日明方石雨和尚寂。入閩部院。遣官致幣。請主雪峰芝山兩剎。方堅辭不就。時東南風雲未息。忽語眾曰。境界如此。不若歸去好。眾莫之覺也。初三日。撾鼓上堂。人人藤斗笠。個個水云包。出門踏著草。途路更迢遙。到這裡。不倒斷得一回。直饒說個回途得妙。就路還家。便是千里萬里。良久云。只因你不能向異類中行。且道異類又如何行。乃握指云。一雞二犬。三豬四羊。五牛六馬。為甚麼七不道。參。首座驚問其故。我來日要上龍門。座曰。和尚幾時回。方曰。初八九便來。初七日。至龍門晚示微疾。次蚤命湯沐浴。囑託後事畢。端坐不語
【現代漢語翻譯】 現代漢語譯本： 他最初參訪博山，後來拜謁天童而有所領悟，之後又參訪罄山修。得到傳法后，歷任武林寶巖、姑蘇堯峰、京口竹林的主持。雖然每天都做雜活，但不妨礙他操持飲食，不依賴外力的庇護。他的一舉一動都成為匡正徒眾的法則。上堂說法時說：『若要論及此事，心不可求，智不可學。即使捏斷百匝千重，從中下手的機會，也要一時拋卻。突出孤立的危境，才能教導峻峭的道理。全部收拾起來，非心非色，非如非異。要用就用，要舍就舍，要行就行，要藏就藏。只要稍微一思考，便會落入生死的關頭。到了這裡，要如何才能相救呢？』 又說：『五蘊山頭自在身，瞭然物物應天真。頓教直下無思議，玄要全分見本人。』說完，便拄著拄杖，大喝一聲。預先估計了逝世的日期，說了偈語向眾人告別，然後寂滅。著有《宗門誠范》四卷，以及語錄流傳於世。
丁亥四年（1647年）。
正月八日，佛日明方石雨和尚圓寂。福建的部院派遣官員送來禮幣，請他主持雪峰芝山兩座寺廟。明方堅決推辭沒有就任。當時東南地區的風雲尚未平息，他忽然對眾人說：『境界如此，不如歸去的好。』眾人都不明白他的意思。初三日，他敲鼓上堂說法：『人人藤斗笠，個個水云包。出門踏著草，途路更迢遙。』到了這裡，如果不徹底斷絕一次，即使說得回途多麼巧妙，就路還家，也是千里萬里。良久，他說：『只因爲你們不能在異類中行走。』那麼異類又該如何行走呢？於是握著手指說：『一雞二犬，三豬四羊，五牛六馬。』為什麼不說七呢？參！首座驚慌地詢問其中的緣故。他說：『我來日要上龍門。』首座問：『和尚什麼時候回來？』明方說：『初八九便來。』初七日，到達龍門，晚上略微示現疾病。第二天早上，命人準備湯水沐浴，囑託完後事，便端坐不語。
【English Translation】 English version: He initially visited Boshan, then paid homage to Tiantong and gained some understanding, and later visited Qingshan Xiu. After receiving the Dharma transmission, he successively served as the abbot of Baoyan in Wulin, Yaofeng in Gusu, and Zhulin in Jingkou. Although he did miscellaneous work every day, it did not prevent him from handling food and drink, and he did not rely on external protection. His every move became the law for correcting the disciples. When he ascended the hall to preach, he said: 'If you want to talk about this matter, the mind cannot be sought, and wisdom cannot be learned. Even if you break it hundreds of times, you must abandon the opportunity to start from it at once. Highlighting the isolated and dangerous situation can teach the steep truth. If you collect it all, it is neither mind nor form, neither like nor different. Use it when you want to use it, give it up when you want to give it up, go when you want to go, and hide when you want to hide. As long as you think a little, you will fall into the juncture of life and death. When you get here, how can you save yourself?' He also said: 'The five aggregates (Skandhas) are the mountains where the self is at ease, and all things clearly respond to the truth of nature. Suddenly teach directly without thinking, and the mystery is fully seen in the original person.' After speaking, he held his staff and shouted loudly. He estimated the date of his death in advance, said a verse to bid farewell to the crowd, and then entered Nirvana. He wrote four volumes of 'Zongmen Chengfan' and his recorded sayings are circulated in the world.
In the fourth year of Dinghai (1647).
On the eighth day of the first month, the Venerable Shiyu (Stone Rain) of Foritsu Myoho (Buddha's Sun Bright Method) passed away. The Fujian Ministry sent officials to send gifts and invited him to preside over the two temples of Xuefeng Zhishan. Mingfang firmly declined to take office. At that time, the situation in the southeast had not yet subsided, and he suddenly said to the crowd: 'The situation is like this, it is better to go back.' The crowd did not understand what he meant. On the third day of the first month, he beat the drum and ascended the hall to preach: 'Everyone has a rattan hat, and everyone has a water cloud bag. Going out and stepping on the grass, the road is even more distant.' When you get here, if you don't completely cut it off once, even if you say how wonderful the return journey is, going home on the road is thousands of miles away. After a long time, he said: 'It's just because you can't walk among different kinds.' Then how should different kinds walk? So he held his fingers and said: 'One chicken, two dogs, three pigs, four sheep, five cows, six horses.' Why not say seven? Participate! The chief seat panicked and asked the reason. He said: 'I will go to Longmen tomorrow.' The chief seat asked: 'When will the monk return?' Mingfang said: 'Come on the eighth or ninth.' On the seventh day, he arrived at Longmen and showed a slight illness in the evening. The next morning, he ordered people to prepare hot water for bathing, and after entrusting the funeral affairs, he sat upright and said nothing.
。諸門人問和尚還有分付也無。方曰。更有甚麼分付。適寄浮法師問疾。方一見微笑而逝。越九日。封龕顏貌如生。奉安丈室。忽山兵麇至。欲毀龍門。見方龕儼然。不忍與寺俱焚。舁而出之。百夫震虓。力莫能舉。由是群相驚異。寺賴以存。二月。門人依法茶毗。牙齒數珠不壞。頂骨糝五色舍利。弟子收余骼。及諸不壞者。建塔前山。瘞于金龜巖。
天界盛和尚應太平請因事下獄事白主棲霞道盛字覺浪。號杖人。閩浦張氏子。生而穎異。幼習舉子業。年十九。因祖坐亡。遂發心出家。偶于街次。聞墮貓聲有省。決志棄家剃染。閱高峰枕子語。有所證。復于倒剎竿句起疑。迷悶成病。乃取古人未悟既悟因緣。反覆參勘。勘至百丈再參語。不覺囅然曰。昔馬駒亦復踏殺天下人也。一日見壽昌頌臨濟三頓棒頭開正眼。何曾傳得祖師心語。大叫曰。此時尚有若而人乎。我當往師之。始出嶺之董巖。從博山來和尚受具。問從上佛祖行履。不契。辭往壽昌。道經書林。見東苑鏡和尚。言下投機。遂折節過冬。一病瀕死。鏡親調藥療之。有間鏡究其生平參悟。及五家堂奧之旨。大驚曰。不期子深入此秘密法門。吾宗慧命。囑子流佈去也。因付源流法偈。盛拜受。遂隨鏡禮壽昌經和尚。重加參證。經頷之自是荷擔大法。當仁不
【現代漢語翻譯】 現代漢語譯本：眾弟子問方丈和尚是否還有遺言。方丈說：『還有什麼可交代的呢？』 恰好寄浮法師來問候病情，方丈看了一眼，微笑去世。過了九天，封棺時顏貌如生。安放在丈室。忽然山中士兵蜂擁而至，想要毀壞龍門寺。看見方丈的棺木莊嚴完好，不忍心與寺廟一同焚燬，抬著棺木要出去，上百人吶喊用力，也無法舉動。因此眾人驚異，寺廟因此得以儲存。二月，弟子們按照佛家規矩火化，牙齒和念珠沒有燒壞，頂骨燒出五色舍利（佛教珍寶，為僧人火化後遺留的結晶體）。弟子們收拾剩餘的骨骼，以及那些沒有燒壞的東西，在前山建造佛塔，埋葬在金龜巖。
天界盛和尚應太平的邀請，因為一些事情被關進監獄。事情澄清后，盛和尚住在棲霞寺。道盛（和尚的法名）字覺浪，號杖人。是閩浦張家的兒子。天生聰慧，年幼時學習科舉。十九歲時，因為祖父坐化（僧人去世的婉稱），於是發心出家。偶然在街上，聽到貓掉落的聲音有所領悟，決心拋棄家庭剃度出家。閱讀高峰禪師的《枕子語》，有所證悟。又對『倒剎竿』這句話產生疑惑，苦悶成病。於是拿來古人未悟和已悟的因緣，反覆參究。參究到百丈禪師的『再參』語，不禁笑著說：『昔日的馬駒也曾踏殺天下人啊！』 一天，看到壽昌禪師頌臨濟禪師『三頓棒頭開正眼，何曾傳得祖師心』的語句，大叫道：『此時還有這樣的人嗎？我應當去拜他為師。』 開始走出嶺南的董巖，跟隨博山來和尚受具足戒。詢問從上佛祖的行跡，不合心意。告辭前往壽昌。路過書林，見到東苑鏡和尚，一見如故，於是改變行程在那裡過冬。得了一場大病，瀕臨死亡。鏡和尚親自調藥治療他。過了一段時間，鏡和尚詳細詢問他生平的參悟，以及五家宗派的精髓，非常驚訝地說：『沒想到你深入了這秘密法門。我宗的慧命，就囑託你流佈下去了。』 於是將源流法偈傳授給他。道盛拜受。於是跟隨鏡和尚拜見壽昌經和尚，再次加以參證，經和尚點頭認可。從此承擔大法，當仁不讓。
【English Translation】 English version: The disciples asked the Abbot if he had any final instructions. The Abbot said, 'What more is there to instruct?' Just as Dharma Master Jifu came to inquire about his illness, the Abbot glanced at him, smiled, and passed away. After nine days, when the coffin was sealed, his countenance appeared lifelike. He was placed in the Abbot's room. Suddenly, mountain soldiers swarmed in, intending to destroy Longmen Temple. Seeing the Abbot's coffin solemn and intact, they couldn't bear to burn it along with the temple. They carried the coffin out, but a hundred men roared and strained, yet couldn't lift it. Therefore, the crowd was amazed, and the temple was preserved. In the second month, the disciples cremated him according to Buddhist custom. His teeth and prayer beads remained intact, and five-colored sarira (Buddhist relics, crystalline objects found among the cremated remains of some Buddhist monks) were found in his skull. The disciples collected the remaining bones and those that were not destroyed, and built a pagoda on the front mountain, burying them in Golden Turtle Rock.
Venerable Sheng of Tianjie Temple was invited by Taiping, but was imprisoned due to some matters. After the matter was clarified, Venerable Sheng resided at Qixia Temple. Daosheng (Dharma name of the monk), styled Juelang, also known as Zhangren, was the son of the Zhang family of Minpu. He was intelligent from birth and studied for the imperial examinations in his youth. At the age of nineteen, because his grandfather passed away in meditation (a polite term for a monk's death), he resolved to leave home. Accidentally hearing the sound of a cat falling in the street, he had an awakening and resolved to abandon his family and be tonsured. Reading Zen Master Gaofeng's 'Pillow Talk', he had some realization. He also became doubtful about the phrase 'inverted flagpole', becoming depressed and ill. So he took the past causes and conditions of those who were not enlightened and those who were enlightened, and repeatedly investigated them. Investigating the 're-investigation' saying of Zen Master Baizhang, he couldn't help but laugh and say, 'The colt of the past also trampled to death the people of the world!' One day, seeing Zen Master Shouchang's verse on Zen Master Linji, 'Three blows of the staff open the true eye, how could he have transmitted the mind of the Patriarch?', he shouted, 'Are there still such people at this time? I should go and take him as my teacher.' He began to leave Dongyan in Lingnan, and received the full precepts from Venerable Lai of Boshan. Questioning the conduct of the Buddhas and Patriarchs from above, it did not suit his mind. He bid farewell and went to Shouchang. Passing through Shulin, he met Venerable Jing of Dongyuan, and they immediately resonated with each other, so he changed his plans and spent the winter there. He became seriously ill, on the verge of death. Venerable Jing personally prepared medicine to treat him. After some time, Venerable Jing inquired in detail about his lifelong enlightenment and the essence of the Five Houses of Zen, and was very surprised, saying, 'I didn't expect you to deeply enter this secret Dharma gate. The wisdom-life of our school, I entrust to you to spread it.' So he passed on the source-flow Dharma verse to him. Daosheng received it with reverence. So he followed Venerable Jing to pay respects to Venerable Jing of Shouchang, and further investigated and verified it, and Venerable Jing nodded in approval. From then on, he took on the great Dharma, not shirking his responsibility.
讓。一時金陵焦弱侯周海門曾金簡諸公。皆師事焉。迨經示寂。辭東苑鏡歸省覲。時年方三十。曹能始諸公。請于興化開堂。期畢覆上博山。與來和尚問答。雷轟電掣。來奇之。東苑博山雨和尚。一時相繼入滅。盛痛有風穴深憂之感。乃一杖復入閩南。海內鉅公名士。肩摩問道。蘄州荊王。豫章建安。皆延說法內庭。盛自天界應太平請。會嫉盛者。以原道論下盛獄。盛不辯。居圓中一載。著金剛經以自見。陳太宰旻昭遣人省盛索偈。盛書問余何事棲碧山詩遣之。事白。金陵諸公請主棲霞。盛欣然有逸老計。
五磊忞和尚移住臺州廣潤。
雲門禮和尚住揚州天寧禮自石樑毗尼。盂城地藏兩處結制。英靈禪衲。從之如雲。省悟者眾。住天寧豁堂巖為第一座。巨渤恒剖玉璞為西堂。江淮之間。法道大振。眾至七千。
國清卻田國清有涂田二千畝。流入健跳軍戶。四十年矣。當道按籍為開復。住山儲和尚曰。我法以慈濟為心。一切自宜付之無諍。稍留難。便非道人行履。力卻之。知事請曰。田畝二千。歲除糧差雜用外。合得米千石。以之裕眾。不亦可乎。儲曰。二千畝業。固重也。抑天下千駟。莘野耕夫等於一介。林下人取辦鋤頭鈯斧。蓋亦審之素矣。曰此千年常住。不可以我一人高尚。遂廢其業。曰必以
【現代漢語翻譯】 現代漢語譯本： 讓（音譯，含義不詳）。當時金陵（今南京）的焦弱侯、周海門、曾金簡等諸位先生，都以他為老師。等到經（音譯，含義不詳）去世后，他辭別東苑，回家鄉探望父母。當時他才三十歲。曹能始等諸位先生，邀請他在興化開堂講法。結束后又回到博山。與來和尚（音譯，含義不詳）問答辯論，言辭激烈，來和尚對他感到驚奇。東苑和博山的雨和尚（音譯，含義不詳），一時相繼去世，盛（音譯，含義不詳）感到非常悲痛，有風穴深憂（音譯，含義不詳）之感。於是拄著枴杖再次前往閩南。海內的大人物和名士，紛紛前來請教。蘄州（今湖北蘄春）的荊王，豫章（今江西南昌）、建安（今福建建甌）等地的地方官員，都邀請盛到內廷講法。盛從天界寺（音譯，含義不詳）應太平寺（音譯，含義不詳）的邀請。有人嫉妒盛，以《原道論》（書名）的罪名將盛投入監獄。盛沒有辯解，在圓中寺（音譯，含義不詳）住了一年，寫了《金剛經》（佛教經典）來表明自己的心跡。陳太宰旻昭（人名）派人去看望盛，並向他索要偈語。盛寫了一首《問余何事棲碧山》的詩送給他。事情真相大白后，金陵的諸位先生邀請他主持棲霞寺（音譯，含義不詳）。盛很高興，有了在此安度晚年的打算。
五磊忞和尚（人名）移居到臺州（今浙江臺州）的廣潤寺（音譯，含義不詳）。
雲門禮和尚（人名）主持揚州（今江蘇揚州）的天寧寺（音譯，含義不詳）。禮（音譯，含義不詳）從石樑（地名）學習戒律，在盂城（今江蘇鹽城）的地藏寺（音譯，含義不詳）兩處設立禪堂。英俊聰明的禪僧，像云一樣聚集在他身邊。領悟佛法的人很多。住在天寧寺的豁堂巖（音譯，含義不詳），是他的第一弟子。巨渤恒（人名）剖開玉璞（音譯，含義不詳）作為西堂。長江淮河之間，佛法大為興盛。僧眾達到七千人。
國清寺（音譯，含義不詳）放棄田地。國清寺有涂田（音譯，含義不詳）二千畝，流入健跳（地名）的軍戶手中，已經四十年了。當地官員按照戶籍要收回這些田地。住持儲和尚（人名）說：『我的佛法以慈悲濟世為宗旨，一切都應該順其自然，不要爭執。稍微留戀，就不是修行人的行為。』極力拒絕收回田地。知事（官名）請求說：『田地二千畝，每年除了繳納賦稅雜費外，還能得到米一千石，用來供養僧眾，不也可以嗎？』儲說：『二千畝田地，固然重要。但是天下的千乘之國，莘野（地名）的耕夫也只相當於一個普通人。山林中的人只要有鋤頭和斧頭就足夠了，這道理我已經考慮得很清楚了。』知事說：『這是千年常住的產業，不能因為您一個人的高尚行為而廢棄。』於是放棄了收回田地的打算，說：『一定要……』
【English Translation】 English version: Rang (transliteration, meaning unknown). At that time, Jiao Ruohou, Zhou Haimen, Zeng Jinjian and other gentlemen in Jinling (now Nanjing) all took him as their teacher. When Jing (transliteration, meaning unknown) passed away, he bid farewell to Dongyuan and returned to his hometown to visit his parents. He was only thirty years old at the time. Cao Nengshi and other gentlemen invited him to open a lecture hall in Xinghua. After finishing, he returned to Boshan. He debated with the monk Lai (transliteration, meaning unknown), and his words were fierce, which surprised the monk Lai. The monks Yu (transliteration, meaning unknown) of Dongyuan and Boshan passed away one after another, and Sheng (transliteration, meaning unknown) felt very sad, with a feeling of deep worry like Fengxue (transliteration, meaning unknown). So he went to southern Fujian again with a cane. Great figures and celebrities in the country came to ask for advice. The Prince of Jing in Qizhou (now Qichun, Hubei), and local officials in Yuzhang (now Nanchang, Jiangxi) and Jian'an (now Jian'ou, Fujian) invited Sheng to lecture in the inner court. Sheng accepted the invitation from Tianjie Temple (transliteration, meaning unknown) to Taiping Temple (transliteration, meaning unknown). Someone jealous of Sheng, accused Sheng of the crime of 'Yuandao Lun' (title of a book) and put him in prison. Sheng did not defend himself, lived in Yuanzhong Temple (transliteration, meaning unknown) for a year, and wrote the 'Diamond Sutra' (Buddhist scripture) to express his heart. Chen Taizai Minzhao (personal name) sent someone to visit Sheng and asked him for a verse. Sheng wrote a poem 'Asking What I Do Living in Bishan' and sent it to him. After the truth came out, the gentlemen of Jinling invited him to preside over Qixia Temple (transliteration, meaning unknown). Sheng was very happy and planned to spend his old age here.
Monk Wu Lei Min (personal name) moved to Guangrun Temple (transliteration, meaning unknown) in Taizhou (now Taizhou, Zhejiang).
Monk Yunmen Li (personal name) presided over Tianning Temple (transliteration, meaning unknown) in Yangzhou (now Yangzhou, Jiangsu). Li (transliteration, meaning unknown) studied precepts from Shiliang (place name), and established meditation halls in two places, Dizang Temple (transliteration, meaning unknown) in Mengcheng (now Yancheng, Jiangsu). Talented and intelligent Chan monks gathered around him like clouds. Many people realized the Dharma. Living in Huotang Rock (transliteration, meaning unknown) of Tianning Temple, he was his first disciple. Ju Bohheng (personal name) cut open Yupu (transliteration, meaning unknown) as the west hall. Between the Yangtze River and the Huai River, the Dharma flourished greatly. The number of monks reached seven thousand.
Guoqing Temple (transliteration, meaning unknown) abandoned the fields. Guoqing Temple had two thousand mu of Tutian (transliteration, meaning unknown), which flowed into the hands of military households in Jiantiao (place name) for forty years. Local officials wanted to recover these fields according to the household registration. The abbot, Monk Chu (personal name), said: 'My Dharma is based on compassion and helping the world, and everything should be natural and not disputed. A little bit of nostalgia is not the behavior of a practitioner.' He tried his best to refuse to recover the fields. The Zhishi (official title) requested: 'Two thousand mu of fields can yield one thousand shi of rice every year, in addition to paying taxes and miscellaneous expenses, which can be used to support the monks, isn't that okay?' Chu said: 'Two thousand mu of fields are certainly important. But the thousands of chariots in the world, the farmers in Xinye (place name) are only equivalent to an ordinary person. People in the mountains only need hoes and axes, and I have considered this principle very clearly.' The Zhishi said: 'This is a thousand-year-old property, and it cannot be abandoned because of your noble behavior.' So he gave up the plan to recover the fields and said, 'Must...'
恢復爲心。何所顧惜。然我法中。無如是事。在昔化行南國。虞芮卒有閑田。山僧忝持道化。德愧古人。復使你輩費心力。妨道業耶。抑此中有不忍言之隱。於是卒謝卻之。山翁忞聞之。曰國清真能恢復先業者。記之布水臺集。
林野奇和尚住東塔。
八月雲門雪嶠信大師寂信春遷雲門。信真率不羈。詆訶諸方。無當意者。寡耦少徒。一筇孤往。后歸老徑山。一夕呼茶。飲畢。唱自所書小兒曹。生死路上好逍遙。皎月清霜曉。吃杯茶。坐脫去了。遂示寂。覺浪杖人為建塔雙徑。后宏覺忞奉璽書復遷全身塔于雲門右麓。
戊子五年。
九月瑞光宏徹頂目和尚寂于穹窿草堂。徹說法凡十一會。居恒穆穆。不輕置可否。至辨異揀魔。驅耕奪食。單提陷虎一機。同時幾與天童三峰稱鼎峙。所至人天擁戴。勇退急流。則真不愧天童之孫。三峰之子。初八日。說偈。喚侍者燒香。泊然而逝。尚書張有譽銘其塔。
中輿范和尚繼席瑞光。
百癡 和尚補住金粟。
冬十月十八日天寧具德禮和尚結制皋亭佛日製完過顯寧。
已丑六年。
春二月具德禮和尚住靈隱豁堂巖告山中僧眾曰。靈隱領袖五山。為自古宗師法窟。今丈室久虛。惟雲門禮和尚。具大神力。實堪振起。而寺眾
【現代漢語翻譯】 現代漢語譯本：恢復到本心，還有什麼可顧惜的呢？然而在我的佛法中，沒有這樣的事情。過去我在南方教化眾生時，虞芮最終還是有了爭執的田地。我這個山僧有幸秉持佛法教化，德行卻愧對古人，又讓你們費心費力，妨礙修行嗎？或許這裡面有什麼不忍心說出口的隱情。於是最終謝絕了這件事。山翁忞聽到這件事，說：『國清寺如果能恢復先前的產業，就記在布水臺的集會上。』 林野奇和尚住在東塔。 八月，雲門雪嶠信大師在春季遷往雲門時圓寂。信大師天性真率不羈，批評各方宗派，沒有合他心意的。他很少與人交往，門徒也很少，總是獨自一人拄著枴杖前往各地。後來回到徑山養老。一天晚上，他叫人泡茶，喝完后，唱著自己寫的小兒曹（指兒歌），『生死路上好逍遙，皎月清霜曉，吃杯茶。』然後坐著圓寂了。覺浪道人為他在雙徑建造了塔。後來宏覺忞奉皇帝的詔書，又將他的全身塔遷到雲門右側的山麓。 戊子五年（1648年）。 九月，瑞光宏徹頂目和尚在穹窿草堂圓寂。徹和尚說法共有十一次。他平時沉默寡言，不輕易表態，但在辨別邪說、降伏邪魔時，卻能一針見血，直指要害。當時幾乎與天童寺的三峰和尚並稱為鼎足而立。他所到之處，人天擁戴。勇於激流勇退，真不愧是天童和尚的孫子，三峰和尚的兒子。初八那天，他說了偈語，叫侍者燒香，然後安詳地去世了。尚書張有譽為他的塔撰寫了銘文。 中輿范和尚接替瑞光寺的住持。 百癡和尚補任金粟寺的住持。 冬季十月十八日，天寧具德禮和尚在皋亭佛日寺結制，結束后前往顯寧寺。 己丑六年（1649年）。 春季二月，具德禮和尚住在靈隱寺的豁堂巖，告訴山中的僧眾說：『靈隱寺是五大名山之首，是自古以來宗師的法窟。現在方丈室空缺很久了，只有雲門寺的禮和尚，具有大神力，確實能夠振興這裡。』而寺里的僧眾...
【English Translation】 English version: Return to the original mind, what else is there to be concerned about? However, in my Dharma, there is no such thing. In the past, when I was teaching in the southern country, Yu and Rui eventually had disputed fields. This mountain monk is fortunate to uphold the Dharma and teach, but my virtue is ashamed of the ancients. Are you making you worry and work hard, hindering your practice? Or is there something unspeakable hidden here? So in the end, he declined the offer. Mountain Elder Min heard about this and said, 'If Guoqing Temple can restore its previous property, record it at the gathering at Butai.' Monk Linye Qi lived in the East Pagoda. In August, Great Master Xuqiao Xin of Yunmen passed away when moving to Yunmen in the spring. Master Xin was naturally frank and unrestrained, criticizing various schools, and none of them met his intentions. He rarely interacted with people, and had few disciples, always traveling alone with a staff. Later, he returned to Jingshan to retire. One night, he asked for tea, and after drinking it, he sang the children's song (referring to nursery rhymes) he wrote, 'It's good to be carefree on the road of life and death, the bright moon and clear frost dawn, have a cup of tea.' Then he passed away while sitting. Jue Lang Taoist built a pagoda for him in Shuangjing. Later, Hongjue Min, by imperial decree, moved his whole body pagoda to the right foot of Yunmen Mountain. The fifth year of Wuzi (1648). In September, Monk Hongche Dingmu of Ruiguang passed away at Qionglong Thatched Cottage. Monk Che gave Dharma talks a total of eleven times. He was usually taciturn and did not easily express his opinions, but when distinguishing heresies and subduing demons, he could be incisive and point directly to the key points. At that time, he was almost known as standing on equal footing with the Three Peaks Monk of Tiantong Temple. Wherever he went, people and gods supported him. He was brave in retreating from the rapids, and he was truly worthy of being the grandson of the Tiantong Monk and the son of the Three Peaks Monk. On the eighth day, he said a verse, asked the attendant to burn incense, and then passed away peacefully. Minister Zhang Youyu wrote an inscription for his pagoda. Monk Zhongyu Fan succeeded as the abbot of Ruiguang Temple. Monk Baichi was appointed as the abbot of Jin Su Temple. On the eighteenth day of the tenth month in winter, Monk Jude Li of Tianning concluded the retreat at Gaoting Furi Temple and went to Xianning Temple. The sixth year of Jichou (1649). In the spring of February, Monk Jude Li lived in Huotang Rock of Lingyin Temple and told the monks in the mountain: 'Lingyin Temple is the head of the five famous mountains and has been the Dharma cave of masters since ancient times. Now the abbot's room has been vacant for a long time, and only Monk Li of Yunmen Temple has great divine power and can truly revitalize this place.' And the monks in the temple...
有欲延輩望高大者。惟香谷谹公是巖言。偕諸檀護削牘迎請。禮曳杖來。上堂曰。白雪與陽春。無人和得親。目前千聖眼。月浸五湖冰。以拄杖畫一畫曰。劃破長天霧。風搖雨後晴。靈隱掀髯只一笑。普門佛日杖頭生。喝一喝。禪子浩歸。宗風丕振。一再鼎新寶殿。樓閣堂舍。林立翚飛。巨剎規模。諸山莫並。
三月豁堂巖和尚開法皋亭顯寧。巖杭州衛郭氏子。母王撫巖。七歲聞鄰人歌舌頭能有幾時肥。即矢不茹腥。十歲父愛溪公。舍入靈隱出家。十五上天臺謁無盡燈和尚。次見古心律師。受沙彌戒。遍參憨山清達觀可諸尊宿。每以思議不及。言說不到處。極力參究。至忘寢食。后參三峰藏於凈慈。藏訶曰。此皆依識解卜度。正為生死根本。以是求禪。猶北適而南轅也。巖當下竦然請益。藏彈指一下曰。吾者里無逐日長進底禪。乃拈竹篦子話。提撕七晝夜。至倦劇。放身欲臥。忽聞靜板聲。疑礙撲落。即呈頌曰。平地不風起波。無端四面滔天。突出南山鱉鼻。驀頭一氣歕干。藏頷之。天童悟聞而喜曰。漢月得人之盛。過於老僧。招巖相見於太白峰。靈隱耆宿延歸。著破堂集以自見。時豪勢有覘侵飛來峰卜宅兆者。當事皆左袒之。巖奮然堅持以大義。當事直之。峰卒歸寺。橫山一默成和尚。首受三峰藏和尚記莂。
【現代漢語翻譯】 現代漢語譯本 有想要延續家族聲望的人家，認為香谷谹公是合適的人選。於是和眾多的護法檀越一起，寫信恭請谹公。谹公拄著枴杖前來，登上法堂說道：『白雪和陽春，沒有人能夠真正和諧地相處。眼前的景象，如同千百位聖人的眼睛一樣明亮，又像是月光浸潤在五湖的冰面上。』他用拄杖在空中畫了一下，說道：『劃破了長天的迷霧，風吹雨後，天空晴朗。』靈隱寺的老和尚笑著捋著鬍鬚，說：『普門示現的佛日，就從這拄杖頭上顯現出來。』然後大喝一聲：『禪子們，都回去吧！』從此宗風大振，一再重新修繕寶殿、樓閣堂舍，建築羣像鳥兒飛翔一樣密集。寺廟的規模宏大，其他的寺廟都無法相比。
三月，豁堂巖和尚在皋亭顯寧寺開法。巖和尚是杭州衛郭氏的兒子。母親王氏撫養他長大。七歲時，聽到鄰居唱歌詞『舌頭能有幾時肥』，就發誓不再吃葷腥。十歲時，父親愛溪公送他到靈隱寺出家。十五歲時，他到天臺山拜訪無盡燈和尚，之後又拜見了古心律師，受了沙彌戒。他廣泛參訪了憨山德清（憨山大師）、清達觀可等各位尊宿大德，常常對那些思議不及、言說不到之處，極力參究，甚至忘記了睡覺和吃飯。後來，他到凈慈寺參訪三峰藏和尚。藏和尚呵斥他說：『這些都是依靠意識理解來猜測，正是生死的根本。用這種方法求禪，就像是想要往北走卻向南走一樣。』巖和尚聽后非常震驚，於是向藏和尚請教。藏和尚彈了一下手指，說：『我這裡沒有每天都在進步的禪。』於是拿起竹篦子，連續提撕了七個晝夜，直到巖和尚疲憊不堪，想要躺下睡覺。忽然聽到靜板的聲音，心中的疑惑像東西掉在地上一樣粉碎。於是他呈上頌語說：『平地上沒有風卻起了波浪，無緣無故四面都是滔天巨浪。突然冒出南山的鱉鼻，一口氣就把它噴干。』藏和尚點頭認可了他的開悟。天童悟和尚聽到這件事後非常高興，說：『漢月禪師得到人才的興盛，超過了我這個老和尚。』於是邀請巖和尚到太白峰相見。靈隱寺的耆宿們邀請他回去。巖和尚寫了《破堂集》來表達自己的見解。當時，一些有權有勢的人想要侵佔飛來峰來選擇墓地，有關部門都偏袒他們。巖和尚奮起堅持，用大義來說服他們，有關部門最終支援了巖和尚的觀點，飛來峰最終歸還給了寺廟。橫山一默成和尚，是第一個接受三峰藏和尚印可的人。
【English Translation】 English version There were families who wished to extend their family's reputation and believed that Venerable Hong Gong of Xianggu was the right person. Therefore, together with many Dharma protectors (檀護), they wrote a letter respectfully inviting Hong Gong. Hong Gong arrived with a staff and ascended the Dharma hall, saying: 'White snow and Yangchun (陽春, the third month of the lunar calendar), no one can truly harmonize with each other. The scene before us is as bright as the eyes of thousands of sages, and like moonlight soaking in the ice of the Five Lakes.' He drew a line in the air with his staff and said: 'Cleaving through the long sky's mist, the wind blows after the rain, and the sky is clear.' The old monk of Lingyin Temple smiled and stroked his beard, saying: 'The Buddha's sun of Universal Gate (普門) manifests from the head of this staff.' Then he shouted: 'Zen practitioners, go back!' From then on, the lineage flourished greatly, and the main hall, pavilions, and halls were repeatedly renovated. The buildings were as dense as birds flying. The scale of the temple was grand, and other temples could not compare.
In March, Abbot Huotang Yan opened the Dharma at Xianning Temple in Gaoting. Abbot Yan was the son of the Guo family of Hangzhou Guard. His mother, Wang, raised him. At the age of seven, upon hearing a neighbor sing the lyrics 'How long can the tongue be fat?', he vowed never to eat meat again. At the age of ten, his father, Ai Xi Gong (愛溪公), sent him to Lingyin Temple to become a monk. At the age of fifteen, he visited the Venerable Wujin Deng (無盡燈) on Mount Tiantai, and then met the Vinaya Master Guxin (古心), receiving the novice monk precepts. He widely visited the venerable elders such as Hanshan Deqing (憨山德清, Master Hanshan), Qingda Guanke (清達觀可), and others, often exerting himself to investigate those places beyond thought and speech, even forgetting to sleep and eat. Later, he visited the Venerable Sanfeng Zang (三峰藏) at Jingci Temple. Venerable Zang scolded him, saying: 'These are all based on conscious understanding to speculate, which is the root of birth and death. Seeking Zen in this way is like wanting to go north but heading south.' Abbot Yan was shocked upon hearing this, so he asked Venerable Zang for guidance. Venerable Zang snapped his fingers and said: 'There is no Zen that progresses daily here.' Then he picked up a bamboo whisk and continuously提撕 (tisi, a Chan Buddhist teaching method) for seven days and nights, until Abbot Yan was exhausted and wanted to lie down to sleep. Suddenly, he heard the sound of the quiet board, and the doubts in his heart shattered like something falling to the ground. So he presented a verse saying: 'On the flat ground, there is no wind, yet waves arise, for no reason, all sides are滔天 (taotian, overwhelming) waves. Suddenly, the turtle's nose of Nanshan emerges, and one breath blows it dry.' Venerable Zang nodded in approval of his enlightenment. The Venerable Wutong (悟) of Tiantong Temple was very happy upon hearing this, saying: 'The prosperity of talent obtained by Chan Master Hanyue (漢月) exceeds that of this old monk.' So he invited Abbot Yan to meet at Taibai Peak. The elders of Lingyin Temple invited him back. Abbot Yan wrote the Potang Ji (破堂集) to express his views. At that time, some powerful people wanted to seize Feilai Peak to choose a burial site, and the relevant departments sided with them. Abbot Yan rose up and insisted, using righteousness to persuade them, and the relevant departments finally supported Abbot Yan's view, and Feilai Peak was eventually returned to the temple. Hengshan Yimo Cheng (橫山一默成) was the first to receive the seal of approval from Venerable Sanfeng Zang.
獨高尚不群。久秘衣珠。晚年始憮然有懸絲之嘆。適僧素如侍側。曰靈隱豁堂每言三峰化后。世無真師。思報師恩。為法腸熱。必肯遜志擔荷。即往白巖。謂三峰家嗣乏繼。師忍視其遂絕乎。語未竟。巖惻然動容。遂詣橫山。叩請升座。成舉迦葉阿難付授公案。普告人天。降子為孫。事兄為父。具德禮和尚即請巖繼席皋亭顯寧。上堂。月不住空。未免印泥印水。云無戀峽。有時落二落三。務使追風良驥。行乎其所不得不行。得水真龍。止乎其所不得不止。斯則句句截流。不失漚和之利。機機赴的。全超毒海之源。且道還有具如是手眼者么。若無今日快便難逢。
夏六月二十一日國清儲和尚。住蘇州靈巖。儲因葬父出臺。事竣南還。度夏梁溪。將歸天臺。門人辨庵光。念靈巖孤秀。為吳山第一。請儲住靈巖。儲道韻既高。法言能發古人之秘奧。海內英衲名流。皆雲集座下。
秋七月二十二日。夫山祥符宏铦慧刃和尚寂。
八月巨渤恒和尚。繼席天寧上堂。一花初放。春光逼塞虛空。五葉分枝。瑞氣宣流大地。其始也。混萬別於大同。何彼何此。其次也裂真源於千派。孰是孰非。天寧今日于彼此不得處。轟霹靂于晴空。就是非交結時。飛電光于掌上。權施物外。令展先天。言鋒藏八面之威。機辯伏千鈞
【現代漢語翻譯】 現代漢語譯本： 他獨自高尚，與衆不同。長久以來秘藏著衣珠（比喻自性中的寶藏）。到了晚年才悵然若失，發出懸絲（比喻生命脆弱）的感嘆。恰巧僧人素如在旁侍奉，說靈隱豁堂（靈隱寺的豁堂禪師）曾說三峰（三峰禪師）圓寂后，世上再無真正的老師。爲了報答師恩，他為求法而心急如焚，一定肯謙遜地承擔重任。於是前往白巖（白巖寺），對他說三峰禪師的法嗣後繼無人，您忍心看著他的法脈斷絕嗎？話還沒說完，白巖禪師就動容了。於是前往橫山（橫山寺），懇請他升座說法，成就了迦葉阿難（佛教的兩位重要弟子）付授公案（禪宗典故）。普告人天（一切眾生），降子為孫（比喻傳承關係），事兄為父（比喻尊敬）。具德禮和尚（一位德行兼備的僧人）就請白巖禪師繼承皋亭顯寧寺的住持之位。上堂說法：月亮停留在空中，難免留下痕跡；雲彩不留戀山峽，有時飄落。務必使追風的良馬，奔行於不得不奔行的地方；得水的真龍，停止於不得不停止的地方。這樣才能句句截斷生死之流，不失去漚和（比喻微小利益）的利益；機鋒處處擊中要害，完全超越毒海（比喻苦難）的根源。且說還有具備這樣手段的人嗎？如果沒有，今日的痛快就難以再遇到。
夏六月二十一日，國清儲和尚（國清寺的儲和尚）住持蘇州靈巖寺。儲和尚因為安葬父親而出臺州，事情結束后南返，在梁溪度過夏天，將要返回天臺山。門人辨庵光（辨庵光和尚）認為靈巖寺孤立秀美，是吳山第一，請儲和尚住持靈巖寺。儲和尚道風高尚，法言能夠闡發古人的精妙之處，海內英俊的僧人和名流，都雲集在他的座下。
秋七月二十二日，夫山祥符寺的宏铦慧刃和尚圓寂。
八月，巨渤恒和尚（巨渤恒和尚）繼承天寧寺住持之位，上堂說法：一花初放，春光充滿整個虛空；五葉分枝，吉祥之氣宣流大地。開始的時候，將萬物的差別混同于大同，無所謂彼此。其次，將真實的本源分裂成千派，誰是誰非？天寧寺今日在彼此不得之處，在晴朗的天空中發出霹靂；在是非交結之時，在掌上飛舞閃電。權且施展物外之法，使先天之性得以展現。言語的鋒芒隱藏著八面的威風，機智的辯論降伏千鈞之力。
【English Translation】 English version: He was uniquely noble and stood apart from the crowd. For a long time, he secretly kept the jewel in his robe (a metaphor for the treasure within one's own nature). In his later years, he sighed with a sense of loss, like a thread hanging precariously (a metaphor for the fragility of life). It happened that the monk Su Ru was attending him, and said that Abbot Huotang of Lingyin Temple had often said that after the passing of Sanfeng (Zen Master Sanfeng), there would be no true teachers in the world. To repay the teacher's kindness, he was burning with zeal for the Dharma and would certainly humbly take on the responsibility. So he went to Baiyan Temple and said to the abbot that Zen Master Sanfeng's lineage lacked successors, could you bear to see his Dharma line become extinct? Before he finished speaking, the abbot of Baiyan Temple was moved. So he went to Hengshan Temple and earnestly requested him to ascend the Dharma seat, accomplishing the case of Kashyapa and Ananda (two important disciples of the Buddha) entrusting the Dharma. He proclaimed to all beings that he would treat his disciple as his grandson and his brother as his father (metaphors for respect and lineage). The Venerable Juede Li (a monk with virtue) then invited the abbot of Baiyan Temple to succeed the abbotship of Gaoting Xianning Temple. In his Dharma talk, he said: 'The moon does not stay in the sky, inevitably leaving traces; the clouds do not linger in the gorge, sometimes falling. It is imperative to make the swift steed run where it must run; the true dragon in water stop where it must stop. Only in this way can each sentence cut off the stream of birth and death, not losing the benefit of even the smallest advantage; each opportunity strike the target, completely transcending the source of the sea of suffering. Tell me, are there still those who possess such means? If not, today's joy will be hard to come by again.'
On the 21st day of the sixth month of summer, Venerable Guoqing Chu (Venerable Chu of Guoqing Temple) resided at Lingyan Temple in Suzhou. Venerable Chu left Tiantai Mountain to bury his father, and after the matter was completed, he returned south, spending the summer in Liangxi, preparing to return to Tiantai Mountain. His disciple Bian'an Guang (Venerable Bian'an Guang) considered Lingyan Temple to be isolated and beautiful, the best in Wu Mountain, and invited Venerable Chu to reside at Lingyan Temple. Venerable Chu's virtue was high, and his Dharma words could elucidate the secrets of the ancients. Outstanding monks and famous figures from all over the country gathered under his seat.
On the 22nd day of the seventh month of autumn, Venerable Hongxian Huiren of Fushan Xiangfu Temple passed away.
In August, Venerable Ju Bo Heng (Venerable Ju Bo Heng) succeeded the abbotship of Tianning Temple. In his Dharma talk, he said: 'When a single flower first blooms, the spring light fills the entire void; when five leaves branch out, auspicious energy spreads throughout the earth. In the beginning, all differences are mixed into the great unity, without any distinction between this and that. Secondly, the true source is split into thousands of streams, who is right and who is wrong? Today, Tianning Temple, in a place where there is no this or that, sends thunderbolts in the clear sky; at the time when right and wrong are intertwined, lightning flashes in the palm of the hand. Temporarily display the Dharma beyond things, so that the innate nature can be revealed. The sharpness of words hides the power of all directions, and the wit of debate subdues the force of a thousand jun.'
之弩。直得山崩海竭。佛祖難窺。斗變星移。主賓合拍。在推倒處建立。誰云至道無難於建立處踏翻。須識大功不宰。衲僧分上。休話如何。後學初機。好生著眼。恒痛念法道式微。流弊遍野。思欲鄭重一時。挽回風化。有捧香花請升座者。一應謝絕。
建昌黃龍元謐闃然和尚寂。謐從壽昌經記莂后。住山二十餘年。養靜自高。並不開堂。道風遐播。
廣潤忞和尚住越州大能仁寺。
庚寅七年。
林野奇和尚補住天童。
費隱容和尚住石門福嚴。
靈巖儲和尚赴臺州天寧請。
辨庵光和尚住臺州靈石。光長洲金氏子。出家靈巖。參儲和尚于能仁。得悟。出世靈石。移能仁。
蓮居大真新伊法師寂。嗣紹覺。覺云棲弟子。結庵土橋曰蓮居。真依止之。嗣其席。悃樸無文。精戒律。登壇靜穆。望者意消。居恒禮懺修觀。寒暑不輟。著唯識論行世。趺坐稱佛號而逝。玉箸垂尺許。本金聖先兩法主相次繼其席。講凈並不替。其時西溪天竺古德內衡兩法師。皆宏臺宗教觀。行業藹著。
辛卯八年(江浙大荒靈隱天童諸大禪林盡行散眾)。
佛滅后二千六百年。
壬辰九年(六月飛雪赤地千里)。
春顯寧巖和尚補住三峰。
冬古南門和尚補住
【現代漢語翻譯】 現代漢語譯本 像弩箭一樣（之弩在此處可能指某種強大的力量或手段）。直接可以導致山崩海竭。佛祖也難以窺視其全貌。斗轉星移。主賓雙方配合默契。在應該推倒的地方建立新的事物。誰說最高的道理在於建立，要在建立的地方徹底推翻。必須認識到真正的功績是不受約束的。作為出家僧人，不要談論如何去做。對於剛入門的後學者，要好好關注。要經常痛心法道衰微，流弊遍地。想要鄭重其事地在某個時刻，挽回社會風氣。如果有捧著香花請我升座的人，一概謝絕。
建昌黃龍的元謐（Yuán Mì）闃然和尚圓寂。元謐從壽昌經記莂后，住在山裡二十多年。修身養性，自視甚高。並不開設講堂。但他的道風卻傳播得很遠。
廣潤忞（Mǐn）和尚住在越州大能仁寺。
庚寅七年（1650年）。
林野奇和尚補位住持天童寺。
費隱容和尚住持石門福嚴寺。
靈巖儲和尚應邀前往臺州天寧寺。
辨庵光和尚住持臺州靈石寺。光是長洲金氏的兒子。在靈巖寺出家。跟隨能仁寺的儲和尚參禪，得以開悟。後來出任靈石寺住持，之後又轉到能仁寺。
蓮居大真新伊法師圓寂。他是紹覺的弟子。紹覺是云棲的弟子。他在土橋結廬，名為蓮居。真依止於此，繼承了他的位置。他為人誠懇樸實，不事浮華，精通戒律。登上講壇時，莊嚴肅穆，令人心生敬意。他平時經常禮懺修觀，寒暑不輟。著有《唯識論》流傳於世。他跏趺而坐，口稱佛號而逝。玉箸（指眼淚）流下有一尺多長。本金和聖先兩位法主相繼繼承了他的位置，講經說法從未停止。當時西溪天竺的古德和內衡兩位法師，都弘揚臺宗的教觀，他們的德行和事業都備受尊敬。
辛卯八年（1651年）（江浙一帶發生大饑荒，靈隱寺、天童寺等各大禪林都解散了僧眾）。
佛滅后二千六百年。
壬辰九年（1652年）（六月飛雪，赤地千里）。
春季，顯寧巖和尚補位住持三峰寺。
冬季，古南門和尚補位住持
【English Translation】 English version Like a crossbow (之弩 here might refer to a powerful force or means). It can directly cause mountains to collapse and seas to dry up. Even Buddhas find it difficult to see its entirety. Stars shift and constellations move. Host and guest cooperate seamlessly. Establish new things where things should be overthrown. Who says the ultimate truth lies in establishing; one must overturn things completely where they are established. One must recognize that true merit is unrestrained. As a monastic, do not talk about how to do it. For beginners, pay close attention. Constantly lament the decline of the Dharma and the prevalence of malpractices. Desiring to solemnly rectify the situation at some point and restore social morality. If there are those who offer incense and flowers to invite me to ascend the seat, I will decline them all.
Yuán Mì, the abbot of Huanglong in Jianchang, passed away quietly. After receiving instruction from Shouchang Jingji, Yuán Mì lived in the mountains for more than twenty years. He cultivated himself and held himself in high regard. He did not open a lecture hall. However, his virtuous influence spread far and wide.
Abbot Mǐn of Guangrun resided at Danengren Temple in Yuezhou.
The seventh year of Gengyin (1650).
Abbot Linye Qi was appointed to reside at Tiantong Temple.
Abbot Fei Yinrong resided at Fuyan Temple in Shimen.
Abbot Lingyan Chu was invited to Taining Temple in Taizhou.
Abbot Bian'an Guang resided at Lingshi Temple in Taizhou. Guang was the son of the Jin family of Changzhou. He became a monk at Lingyan Temple. He studied Chan with Abbot Chu at Nengren Temple and attained enlightenment. Later, he became the abbot of Lingshi Temple, and then moved to Nengren Temple.
Dazhen Xinyi, the Dharma Master of Lianju, passed away. He was a disciple of Shaojue. Shaojue was a disciple of Yunqi. He built a hermitage in Tuqiao called Lianju. Zhen relied on him and inherited his position. He was sincere and unadorned, and proficient in precepts. When he ascended the platform, he was solemn and reverent, inspiring respect. He often performed repentance rituals and practiced contemplation, without ceasing in cold or heat. He wrote the Treatise on Consciousness-Only, which was circulated in the world. He sat in the lotus position, chanting the Buddha's name, and passed away. Tears (玉箸) flowed down for more than a foot. Abbot Benjin and Abbot Shengxian successively inherited his position, and the preaching of the Dharma never ceased. At that time, the venerable Gude and Neihang of Xixi Tianzhu both promoted the teachings and practices of the Tiantai school, and their virtues and deeds were highly respected.
The eighth year of Xinmao (1651) (A great famine occurred in the Jiangzhe area, and major Chan monasteries such as Lingyin Temple and Tiantong Temple all disbanded their monastic communities).
Two thousand six hundred years after the Buddha's Parinirvana.
The ninth year of Renchen (1652) (Snow fell in June, and the land was scorched for thousands of miles).
In the spring, Abbot Xianning Yan was appointed to reside at Sanfeng Temple.
In the winter, Abbot Gu Nanmen was appointed to reside at
天童。
冬毅庵英和尚住天臺國清寺嗣靈巖儲。
癸巳十年。
甲午十一年。
徑山容和尚輯祖燈嚴統成愚庵盂和尚聞之官南澗問和尚靈巖儲和尚解之 發明(法門大段。自應公論。至聞之官。則過矣。故直書之。而是非曲直自見也)儲和尚復徑山容和尚書曰。某頻見諸方聚訟盈庭。紛紜溢路。未嘗不寢食彷徨。撫髀浩嘆。蓋法門而至今。譬之尪羸久病之夫。若更投以攻擊之劑。則元氣頓盡。其亡可立而待。焉能冀其浸昌浸隆乎。此二十年痛心疾首。欲使天下咸歸無競之風。盡坐柔和之室。吾祖之道。久而愈光。雖赴湯蹈刃。亦所不辭。承紳士。慇勤致懇。謂兩家所信諒者。惟某一人。故不自揣。越俎而治。得邀佛祖之靈。俾法門不致瓦裂。則彼此幸甚。磬山和尚與靈巖和尚書曰。東震旦土自鼻祖西來。六傳至大鑒。宗雖列五。派實兩枝。總屬大鑒的骨兒孫。藥山得悟于馬祖。而仍嗣石頭。太陽寄託于浮山。而代付投子。兩枝又何嘗非一派也。宗教分河飲水。尚謂泥於文字語言。豈同爲的骨兒孫。幾欲操戈對壘于千古之下。寧不為識者痛哭嗤笑乎。徑山巖統。有當嚴不嚴之獘。遂開不當嚴而嚴之釁。天皇天王其說已久。闕疑成信著書立言之慎。固應如是。會元以南嶽青原。俱稱大鑒第一世。
【現代漢語翻譯】 現代漢語譯本： 天童。
冬毅庵英和尚住在天臺國清寺，是靈巖儲的法嗣。
癸巳年（1653年）。
甲午年（1654年）。
徑山容和尚編輯《祖燈嚴統》，成愚庵盂和尚聽說了這件事，在南澗質問靈巖儲和尚對此的解釋——（這個法門的問題很大。本來應該公開討論。但直接去質問，就過分了。所以直接記錄下來。是非曲直自然顯現。）儲和尚回覆徑山容和尚的書信說：『我經常看到各處寺院爭論不休，議論紛紛。沒有一天不為此寢食難安，扼腕嘆息。佛法到了今天，就像一個長期虛弱生病的人，如果再用猛烈的藥來攻擊，那麼元氣就會立刻耗盡，滅亡指日可待。哪裡還能期望它逐漸興盛呢？這二十年來我痛心疾首，想要使天下都回歸無爭的風氣，都安坐在柔和的氛圍中。我們祖師的道，時間越久越光明。即使赴湯蹈火，也在所不辭。承蒙紳士們慇勤懇切地請求，說兩家所信任的人，只有我一個。所以我不自量力，越俎代庖來處理這件事。希望能夠得到佛祖的保佑，使佛法不至於瓦解破裂，那麼彼此都非常幸運。』磬山和尚給靈巖和尚寫信說：『東震旦（中國）自從鼻祖（菩提達摩）西來，六傳到大鑒（慧能）。宗派雖然分為五家，實際上是兩支。總歸是大鑒的子孫。藥山（惟儼）在馬祖（道一）處開悟，但仍然繼承石頭（希遷）的法脈。太陽（道璨）寄託于浮山（法遠），而代替他傳付投子（義青）。兩支又怎麼不是一派呢？禪宗和教宗分道揚鑣，還說是拘泥於文字語言。難道同爲大鑒的子孫，卻要在千百年后互相爭鬥嗎？難道不被有識之士痛哭嘲笑嗎？徑山巖統，有應該嚴格卻沒有嚴格的弊端，於是開啟了不應該嚴格卻嚴格的爭端。天皇天王的說法已經很久了，對於不確定的事情要存疑，著書立言要謹慎，本來就應該這樣。』《會元》認為南嶽（懷讓）和青原（行思），都稱大鑒為第一世。
【English Translation】 English version: Tiantong.
Monk Dongyi An Ying lived in Guoqing Temple on Mount Tiantai and was a successor of Lingyan Chu.
Year Gui Si (1653).
Year Jia Wu (1654).
Monk Jingshan Rong compiled the 'Zudeng Yantong' (Strict Lineage of the Ancestral Lamp). When Monk Chengyu An Yu heard of this, he questioned Monk Lingyan Chu at Nanjian about his interpretation—(There is a major problem with this Dharma gate. It should have been discussed publicly. But to question him directly is excessive. Therefore, it is recorded directly. Right and wrong will naturally become clear.) Monk Chu replied to Monk Jingshan Rong in a letter, saying: 'I often see monasteries everywhere engaged in endless disputes and overflowing with arguments. Not a day goes by without me being restless and sighing with regret. The Dharma today is like a chronically weak and sick person. If you give them aggressive medicine, their original energy will be exhausted immediately, and their demise will be imminent. How can you expect it to gradually flourish? For the past twenty years, I have been heartbroken, wanting to make the world return to a spirit of non-contention and sit peacefully in an atmosphere of gentleness. The way of our ancestors will become brighter over time. Even if it means going through boiling water and treading on blades, I will not hesitate. I am grateful for the earnest requests of the gentry, who say that I am the only one trusted by both sides. Therefore, I do not overestimate myself and overstep my bounds to handle this matter. I hope to receive the blessings of the Buddhas and ancestors so that the Dharma will not disintegrate and break apart, then we will all be very fortunate.' Monk Qingshan wrote to Monk Lingyan, saying: 'Since the arrival of the first ancestor (Bodhidharma) from the west to Dongzhendan (China), it has been transmitted through six generations to Dajian (Huineng). Although the schools are divided into five, they are actually two branches. They are all descendants of Dajian. Yaoshan (Weiyan) attained enlightenment under Mazu (Daoyi), but still inherited the Dharma lineage of Shitou (Xiqian). Taiyang (Daochan) entrusted himself to Fushan (Fayuan) and transmitted it to Touzi (Yiqing) in his place. How can the two branches not be one lineage? Chan and Doctrine separate and drink water from different rivers, and still say that they are attached to words and language. How can they, as descendants of Dajian, fight each other for thousands of years? Would they not be mourned and ridiculed by those with knowledge? The Yantong of Jingshan has the flaw of being strict when it should not be strict, and thus opens up disputes that should not be strict. The sayings of Emperor Heaven and King Heaven have been around for a long time. One should be cautious about what is uncertain, and one should be careful in writing books and making statements. This is how it should be.' The 'Huiyuan' considers both Nanyue (Huairang) and Qingyuan (Xingsi) to call Dajian the first generation.
足見古人之公。而南嶽居青原之首。亦豈有人我生滅心乎。壽昌雲門。真不忝為曹洞中興之祖。有統系。無統系。而洞宗的旨。敢不尊崇。東苑隱德深潛。得棲霞而大闡。車溪一段公案。去世不遠。見聞當有公評。法眼自應洞照也。是是非非。法門關係。寧免紛爭。獨至藉力有司。世諦流佈。此實下䇿。不得不為洞上諸公扼腕。棲霞顯聖。久系相知。徑山復同法嫡血。自無坐視之理。昨至吳門。審知專遣座元往還兩間。周旋微密。在今之世。寧復有秉為法無私之公。如吾老侄禪師者乎。敬為前佛后佛。額手稱慶。靈巖與姜伯璜書兩宗角立。老僧與南澗和尚。不惜性命。以成彼此之好。何心哉。彼時即對天界浪兄愚庵三兄曰。雲門法眼歸青原。無減于南嶽。歸南嶽何損於青原。吾輩爭之。盡成戲論。祥符蔭曰。徑山嚴統固有不當嚴而嚴者。然以十餘年心血。徴求數百年來之散落。纘五燈之緒。成一家之言。其有繫於繼往開來者。何止一線千鈞。乃徒以爭論雲門法眼二宗。出自天皇天王之故。以致世諦流佈。付之祖龍。不恤大公。惟封私見擔荷佛祖慧脈者。當如是乎。迄今讀金粟徴修燈錄之啟。不禁為之痛哭流涕。欷歔累日。若非南澗靈巖二老人消此釁端。法門法戰。尚忍言哉。
二隱謐和尚住華亭船子法忍寺。謐
【現代漢語翻譯】 現代漢語譯本： 由此可見古人的公正。而南嶽（地名，佛教名山）位居青原（地名，江西吉安）之首，難道還會有什麼人我生滅之心嗎？壽昌（人名，生卒年不詳）和雲門（人名，864-949），真不愧為曹洞宗（佛教宗派）中興的祖師。無論是有統系還是沒有統系，對於曹洞宗的宗旨，怎敢不尊崇呢？東苑（地名，具體位置待考）的隱德（人名，生卒年不詳）深藏不露，得到棲霞寺（寺廟名，位於南京）而得以大大闡揚。車溪（地名，具體位置待考）的一段公案，去世時間不長，見聞之人應當會有公正的評價，法眼宗（佛教宗派）自然應該洞察明白。是是非非，關係到佛法，難以避免紛爭。唯獨到了藉助官府的力量，讓世俗的道理流傳開來，這實在是下策，不得不為曹洞宗的各位感到惋惜。棲霞寺顯聖（人名，生卒年不詳），長久以來彼此相知，逕山寺（寺廟名，位於杭州）又與我同爲法脈嫡系，自然沒有坐視不管的道理。昨天到吳門（地名，蘇州），詳細瞭解到專門派遣座元（寺院中職位名）往來於兩地之間，周旋得非常細緻周密。在當今的世道，難道還有像我的老侄禪師這樣，能夠秉持為法無私的公正之人嗎？敬佩地為前佛后佛，額手稱慶。靈巖寺（寺廟名，位於蘇州）與姜伯璜（人名，生卒年不詳）書信往來，兩宗對立，老僧我與南澗和尚（人名，生卒年不詳），不惜性命，來成全彼此的友好，這是什麼心呢？當時就對天界浪兄（人名，生卒年不詳）和愚庵三兄（人名，生卒年不詳）說，雲門宗（佛教宗派）和法眼宗歸於青原，不比南嶽差；歸於南嶽，對青原又有什麼損害呢？我們爭論這些，完全成了兒戲。祥符蔭（人名，生卒年不詳）說，逕山寺嚴格統理寺務，固然有不應當嚴格而嚴格的地方，然而用十餘年的心血，徵求數百年來散落的資料，繼承五燈會元（佛教典籍）的緒業，成就一家之言，其中關係到繼往開來的人，何止一線千鈞的重量。卻僅僅因為爭論雲門宗和法眼宗出自天皇（人名，生卒年不詳）和天王（人名，生卒年不詳）的緣故，以致於世俗的道理流傳開來，交給秦始皇（嬴政，前259-前210）去處理，不顧大公，只維護私見，這樣來擔負佛祖的慧命，應當是這樣嗎？直到今天讀到金粟寺（寺廟名，具體位置待考）徵集修訂燈錄的啟事，不禁為之痛哭流涕，欷歔了好幾天。如果不是南澗和靈巖二位老人家消除這場爭端，佛門的法戰，真是不忍心說啊。
二隱謐和尚住在華亭（地名，上海松江）船子法忍寺（寺廟名）。謐（人名，生卒年不詳）
【English Translation】 English version: It is evident that the ancients were impartial. And Nanyue (place name, famous Buddhist mountain) is at the head of Qingyuan (place name, Ji'an, Jiangxi), how could there be any concept of self and other, arising and ceasing? Shouchang (person, dates unknown) and Yunmen (person, 864-949), truly deserve to be called the ancestors of the revival of the Caodong school (Buddhist sect). Whether there is a system or not, how dare we not respect the tenets of the Caodong school? Yinde (person, dates unknown) of Dongyuan (place name, specific location to be determined) is deeply hidden, and greatly elucidated by Qixia Temple (temple name, located in Nanjing). The case of Chexi (place name, specific location to be determined) is not far from his death, and those who have heard of it should have a fair evaluation, and the Fayen school (Buddhist sect) should naturally understand it clearly. Right and wrong are related to the Dharma, and disputes are inevitable. Only when relying on the power of the government to spread worldly principles is this truly a low-level strategy, and one cannot help but feel sorry for the gentlemen of the Caodong school. Abbot Xiansheng of Qixia Temple (person, dates unknown) has known each other for a long time, and Jingshan Temple (temple name, located in Hangzhou) is also of the same Dharma lineage as me, so naturally there is no reason to sit idly by. Yesterday, when I arrived at Wumen (place name, Suzhou), I learned in detail that a chief seat (position in the temple) was specially sent to travel back and forth between the two places, and the arrangements were very meticulous and thorough. In today's world, is there anyone like my old nephew, the Zen master, who can uphold impartiality for the sake of the Dharma? I respectfully congratulate the Buddhas of the past and the future. Lingyan Temple (temple name, located in Suzhou) corresponded with Jiang Bohuang (person, dates unknown), and the two sects were opposed to each other. The old monk and the Nanjian monk (person, dates unknown) spared no effort to sacrifice their lives to achieve each other's friendship. What kind of heart is this? At that time, I said to Brother Lang of Tianjie (person, dates unknown) and Brother Yu'an (person, dates unknown), that the Yunmen school (Buddhist sect) and the Fayen school returning to Qingyuan are no worse than Nanyue; returning to Nanyue, what harm is there to Qingyuan? Our disputes have completely become a farce. Xiangfu Yin (person, dates unknown) said that Jingshan Temple's strict management of temple affairs certainly has places where it is strict where it should not be, but after more than ten years of effort, soliciting scattered materials from hundreds of years, inheriting the cause of the Wudeng Huiyuan (Buddhist classics), and achieving a family's words, those who are related to carrying on the past and opening up the future are more than a thread of a thousand pounds. However, simply because of the dispute that the Yunmen school and the Fayen school came from Emperor Tenno (person, dates unknown) and Heavenly King (person, dates unknown), worldly principles were spread, handed over to Qin Shi Huang (Ying Zheng, 259-210 BC) to deal with, disregarding the public and only maintaining private views, is this how one should bear the wisdom of the Buddhas? Until today, reading the announcement of Jin Su Temple (temple name, specific location to be determined) soliciting and revising the lamp records, I couldn't help but weep bitterly and sob for several days. If it weren't for the two elders, Nanjian and Lingyan, to eliminate this dispute, the Dharma war in the Buddhist gate would be unbearable to speak of.
The Second Hidden Monk lived in Chuanzi Faren Temple (temple name) in Huating (place name, Songjiang, Shanghai). Mi (person, dates unknown)
嗣林野奇。三住剡溪獅峰。太史曹爾堪少宗伯曹勛等。俱問道。
乙未十二年。
秋靈巖儲和尚。受古堯封寶云禪院請。吳中侍御李模宮詹韓四維。太僕陳濟生等。請儲住古堯封。喜其巖壑幽𨗉。可以投老。受之。
靈巖原直賦首座出住九峰正覺寺。賦毗陵王氏子。裂縫掖出家。從儲自夫椒入天臺。艱苦力參。深入閫奧。首眾靈巖。握竹篦鍛鍊方來。諸方龍象景服。儲宏法嬰難無。祖庭內顧憂。賦綱維之力也。寮中唯草鞋衣缽而已。是秋出山。衲子裹糧。靡然從之。行化江漢。首住九峰。法令森嚴。道大振。
嵩乳密和尚住淮南檀度拈香嗣博山來。
九月二十七日。杭州南澗理安通問箬庵和尚寂于吳江應天寺。問吳江俞氏子。參磬山修得法。住理安。上堂。望剎竿便橫趨而過。猶是不唧𠺕漢。電影里穿針。弓弦上走馬。也須是個衲僧始得。匙挑不上的。如稻麻竹葦。千劄不回的。亦如稻麻竹葦。截斷天下人舌頭即不問。如何是汝諸人全身獨脫句。舉拂子曰。漫天網子百千重。是年夏。磬山解制后。將方丈所有道具。手書分送諸方。乃杖錫出遊。至武康報恩掃塔。晤玉林琇。備托法門細大。預定行期。於九月二十七日行至吳江。寓應天寺。如期坐逝。所著有續燈存稿。宏覺忞為之銘塔。
【現代漢語翻譯】 現代漢語譯本：嗣林野奇（法號）。曾三次住在剡溪的獅峰。太史曹爾堪、少宗伯曹勛等人，都向他問道。
乙未年（1655年）十二年。
秋天，靈巖寺的儲和尚，接受了古堯封寶云禪院的邀請。吳中的侍御李模、宮詹韓四維、太僕陳濟生等人，請儲和尚住持古堯封。他們喜愛那裡的山巖幽深，可以安度晚年，儲和尚接受了邀請。
靈巖寺原直賦首座，出任九峰正覺寺住持。賦是毗陵王氏的兒子，捨棄世俗出家。跟隨儲和尚從夫椒進入天臺山。艱苦修行，深入佛法精髓。作為靈巖寺的首座，他手持竹篦，磨練前來參學的僧人。各方的龍象（指傑出的僧人）都敬佩他。儲和尚弘揚佛法，不怕困難，又擔心祖庭無人照看，賦首座盡力維護。他的寮房裡只有草鞋和衣缽而已。這年秋天，他離開靈巖寺，僧人們帶著乾糧，紛紛跟隨他。他到江漢一帶弘揚佛法，首先住持九峰寺。寺規森嚴，佛法因此大為振興。
嵩乳密和尚住持淮南檀度寺，拈香繼承了博山和尚的法脈。
九月二十七日，杭州南澗理安寺的通問箬庵和尚在吳江應天寺圓寂。問是吳江俞氏的兒子，參學于磬山修禪得法。住持理安寺時，上堂說法：『望見剎竿便橫著走過去，仍然是不懂佛法的人。在電影般快速的光影里穿針，在弓弦上跑馬，也必須是個真正的衲僧（指僧人）才能做到。』用勺子也挑不起來的，像稻麻竹葦一樣。千次責打也不回頭的，也像稻麻竹葦一樣。截斷天下人的舌頭暫且不問，如何是你們諸位全身獨脫的句子？』舉起拂塵說：『漫天的網子千百重。』這年夏天，磬山寺解制后，將方丈所有的法器道具，親手書寫分送給各方寺院，於是拄著錫杖出遊。到武康報恩寺掃塔，與玉林琇（法號）會面，詳細地囑託了佛門的大小事務，預先定好了圓寂的日期。於九月二十七日走到吳江，住在應天寺，如期坐化圓寂。他所著有《續燈存稿》，宏覺忞為他撰寫了銘塔。
【English Translation】 English version: He succeeded Lin Yeqi (Dharma name). He resided at Lion Peak in Shanxi three times. Grand Historian Cao Erkan and Vice Minister Cao Xun, among others, all sought his teachings.
The twelfth year of Yiwèi (1655).
In the autumn, Monk Chu of Lingyan Temple accepted the invitation of Gu Yaofeng Baoyun Zen Monastery. Imperial Censor Li Mo of Wuzhong, Palace Attendant Han Siwei, and Grand Supervisor Chen Jisheng, among others, invited Chu to reside at Gu Yaofeng. They admired the secluded beauty of the cliffs and valleys there, where he could spend his old age. Chu accepted the invitation.
The former First Seat Zhi Fu of Lingyan Temple went to reside at Jiufeng Zhengjue Temple. Fu was the son of the Wang family of Piling, who renounced secular life to become a monk. He followed Chu from Fujiao to Tiantai Mountain. He practiced diligently and deeply penetrated the essence of Buddhism. As the First Seat of Lingyan Temple, he wielded the bamboo staff, training monks who came to study. The dragon elephants (outstanding monks) from various places admired him. Chu propagated the Dharma, unafraid of difficulties, and was also concerned about the lack of care for the ancestral temple. Fu exerted his strength to maintain it. His quarters contained only straw sandals and a robe. That autumn, he left the mountain, and monks followed him with provisions. He propagated the Dharma in the Jianghan area, first residing at Jiufeng Temple. The rules were strict, and the Dharma greatly flourished as a result.
Monk Songru Mi resided at Tandu Temple in Huainan, inheriting the Dharma lineage of Boshan through incense offering.
On the twenty-seventh day of the ninth month, Monk Tongwen Ruo'an of Nan Jian Li'an Temple in Hangzhou passed away at Yingtiansi Temple in Wujiang. Wen was the son of the Yu family of Wujiang, who studied Zen at Qingshan and attained the Dharma. When he resided at Li'an Temple, he said in his Dharma talk: 'If you see the flagpole and walk past it horizontally, you are still not someone who understands Buddhism. To thread a needle in a fleeting moment, to ride a horse on a bowstring, you must be a true monk to accomplish that.' What cannot be picked up with a spoon is like rice stalks and reeds. What does not turn back even after a thousand beatings is also like rice stalks and reeds. Cutting off the tongues of all people in the world is not the question. What is your all-body-liberated phrase?' He raised his whisk and said: 'The nets covering the sky are a hundred thousand layers deep.' That summer, after Qingshan Temple concluded its retreat, he personally wrote and distributed all the Dharma instruments and tools of the abbot's room to various temples, and then traveled with his staff. He went to Baoren Temple in Wukang to sweep the pagoda, met with Yulin Xiu (Dharma name), and entrusted him with all the major and minor affairs of the Buddhist community, predetermining the date of his passing. On the twenty-seventh day of the ninth month, he arrived at Wujiang and stayed at Yingtiansi Temple, where he passed away in meditation as scheduled. He authored 'Continued Lamp Drafts,' and Hongjue Min wrote his pagoda inscription.
靈巖儲聞訃上堂曰。山僧廿年神契。一面傾心。方期共樹徽猷。何意中途唱滅。
丙申十三年。
夏三峰豁堂巖和尚移住杭州南屏凈慈巖住三峰。衲子向風。門庭整飭。武林居士葛愚古。世為凈慈金湯。慨宗鏡塵埋。乃削牘請。巖以藏和尚建化之地。不容辭。初夏入寺。久荒之後。蘚棘盈前。巖任運自如。未幾三韓周侍郎。問道有契。同諸當事興修。大殿堂宇。次第改觀。自是南屏名勝。與靈隱同稱。
秋中峰讀徹蒼雪法師寂。徹滇南人。號南來。與高松汰如河法師。標賢首宗幟于吳西山支硎之間。道韻映帶。落木庵主徐元嘆波。靈巖退翁儲和尚。晚年俱相往來。儲住靈巖。每歲二三月間。草花滿田野。八九月間。白雁青楓天氣。一竹輿由中峰而天池。飯于落木。故儲挽辭。有寥寥今古幾知心。慚愧䖍公與道林之句。虞山毛隱湖居士晉。及宗伯紅豆矇叟。皆善徹。徹將寂。以山繭袍及詩文集。屬晉行世。
憨璞聰和尚。住京都海會寺。聰費費容孫。都門宗風自此大振。
去息溟和尚。住無錫寶安。溟蘇州徐氏子。參靈巖儲嗣法。
丁酉十四年。
木陳忞和尚再住天童。
冬十月海會憨璞聰和尚。結制萬善殿。先是 上狩南苑。因幸海會。延見聰。奏對稱旨。復召入
【現代漢語翻譯】 現代漢語譯本： 靈巖儲聞訃上堂說：『山僧我與你二十年神交，一見面就傾心相待，本期望共同成就一番事業，怎料你卻中途離世。』
丙申十三年（1656年）。
夏天，三峰豁堂巖和尚移居杭州南屏凈慈巖，住在三峰。僧眾聞風而來，寺院門庭整頓得井井有條。武林（杭州的別稱）的居士葛愚古，世代守護凈慈寺，感嘆宗鏡的教義被塵土掩埋，於是上書請求巖和尚住持。巖和尚因為這裡是藏和尚建立教化的地方，不便推辭，初夏便入寺。寺院久未修繕，雜草叢生。巖和尚隨緣自在，不久，三韓（朝鮮）的周侍郎問道于巖和尚，心有所契，與各位當事者一同興修寺院，大殿堂宇次第改觀。從此，南屏成為名勝，與靈隱寺齊名。
秋天，中峰讀徹蒼雪法師圓寂。徹法師是滇南（雲南）人，號南來，與高松汰如河法師在吳西（蘇州西部）的山支硎之間，共同樹立賢首宗的旗幟。他們的道風互相輝映，與落木庵主徐元嘆波、靈巖退翁儲和尚晚年都有往來。儲和尚住在靈巖寺，每年二三月間，田野里開滿鮮花；八九月間，白雁南飛，青楓染紅，他便乘坐竹輿，從從峰到天池，在落木庵吃飯。所以儲和尚的挽辭中有『寥寥今古幾知心，慚愧䖍公與道林』的句子。虞山（常熟）的毛隱湖居士晉，以及宗伯紅豆矇叟，都與徹法師交好。徹法師臨終前，將山繭袍及詩文集，囑託給晉來刊行於世。
憨璞聰和尚，住持京都（北京）海會寺。聰和尚是費費容孫的弟子，都門（北京）的宗風從此大振。
去息溟和尚，住持無錫寶安寺。溟和尚是蘇州徐氏之子，參學于靈巖儲和尚，並繼承了他的法脈。
丁酉十四年（1657年）。
木陳忞和尚再次住持天童寺。
冬天十月，海會寺的憨璞聰和尚在萬善殿結制安居。此前，皇上到南苑狩獵，順道來到海會寺，召見聰和尚，聰和尚的奏對深得皇上旨意，又被召入宮中。
【English Translation】 English version: Lingyan Chu announced the news of death and said in the hall: 'This monk and you have had a spiritual connection for twenty years. We傾心相待 (qīng xīn xiāng dài: treat each other with utmost sincerity) from the moment we met. I had hoped to accomplish great things together, but unexpectedly you passed away midway.'
The thirteenth year of Bingshen (1656).
In the summer, Abbot Huotang Yan of Sanfeng moved to Jingci Rock in Nanping, Hangzhou, residing at Sanfeng. Monks flocked to him, and the monastery was well-organized. Ge Yugu, a layman from Wulin (another name for Hangzhou), whose family had been 金湯 (jīn tāng: a metaphor for a secure defense) for Jingci Temple for generations, lamented that the teachings of the Zongjing were buried in dust, so he submitted a request for Yan to become the abbot. Yan, considering this was the place where Abbot Zang established his teachings, could not refuse, and entered the temple in early summer. After a long period of neglect, the temple was overgrown with moss and thorns. Yan 任運自如 (rèn yùn zì rú: acted naturally and freely according to circumstances). Before long, Vice Minister Zhou from Korea, who had a spiritual connection with Yan through questioning, renovated the temple together with other officials. The main hall and other buildings were gradually restored. From then on, Nanping became a famous scenic spot, as renowned as Lingyin Temple.
In the autumn, Dharma Master Cangxue Che of Zhongfeng passed away. Che, a native of Yunnan, was known as Nanlai. Together with Dharma Master Gaosong Tai Ruhe, they established the banner of the Xianshou School between the Zhixing Mountains in western Suzhou. Their 道韻 (dào yùn: spiritual charm) complemented each other. He, Xu Yuantan Bo, the master of Luomu Hermitage, and Abbot Chu of Lingyan often visited each other in their later years. Chu, residing at Lingyan Temple, would see the fields full of flowers in February and March, and the white geese and red maples in September and October. He would travel by bamboo sedan from Zhongfeng to Tianchi, and dine at Luomu Hermitage. Therefore, Chu's eulogy included the lines: 'Few know my heart throughout history, I am ashamed before Qian Gong and Daolin.' Mao Jin, a recluse from Yushan, and Hongdou Mengsou, a minister, were all friends with Che. Before his death, Che entrusted his 山繭袍 (shān jiǎn páo: a robe made of wild silk) and collection of poems and essays to Jin for publication.
Abbot Hanpu Cong resided at Haihui Temple in Kyoto (Beijing). Cong was a disciple of Fei Fei Rongsun. The Zongfeng (sectarian style) in the capital flourished greatly from then on.
Abbot Quxi Ming resided at Bao'an Temple in Wuxi. Ming was a son of the Xu family in Suzhou, and inherited the Dharma from Chu of Lingyan.
The fourteenth year of Dingyou (1657).
Abbot Muchen Min resided at Tiantong Temple again.
In the tenth month of winter, Abbot Hanpu Cong of Haihui Temple established a retreat in the Wanshan Hall. Previously, the Emperor went hunting in Nanyuan, and visited Haihui Temple on the way. He summoned Cong, and Cong's responses pleased the Emperor. He was summoned to the palace again.
禁庭。問佛法大意。乃詔結冬萬善殿。賜明覺禪師號。 上后謂天童忞曰。朕初雖尊崇象教。而未知有宗門耆舊。知有宗門耆舊。則自憨璞始。憨璞固有造于祖庭者也。
十月十七日。福州鼓山元賢永覺和尚寂。賢嗣壽昌經住山三十年。道望孤高。未嘗輕易許可一人。所著有寤言。補燈。繼燈。禪余內外集。共八十餘卷行世。祥符蔭曰。壽昌門下。博山來。黃龍謐。鼓山賢等。皆敬嚴法道。風韻孤高。住山三二十年。座下嘗數百眾。本色鍵椎。而不輕易許可。噫。古德風規。安可復見於今日也。
十月二十九日宜興龍池通微萬如和尚寂。
十二月俞昭汾和尚。住廬山西林乾明寺。嗣靈巖儲。
戊戌十五年。
為霖霈和尚繼住鼓山。霈參永覺賢二十餘年。得其法。嗣住鼓山。二十餘年。海內瞻依。以為東南一大法窟。有餐香錄。聖箭堂共古。諸錄行世。
報恩玉林琇和尚。應詔至京。以疾聞未幾延見旋歸山。
上特留首座䒢溪森問答稱 旨。
上因海會聰奏對之後。留心參究。復召玄水杲說法內庭。乃詔琇。行至天津。以疾聞。 上手札諭之。入見。說法。賜大覺師號。未久乞還山。
夏五月二日高。峰宏聖碩機和尚寂于龍牙。聖兩主法席。一日忽晦跡遁去。
【現代漢語翻譯】 現代漢語譯本： 皇帝在禁宮內詢問佛法的大意，於是下詔在萬善殿舉行冬季法會，並賜予明覺禪師稱號。 皇帝后來對天童忞（音mín）說：『朕最初雖然尊崇佛教，但不知道有宗門中的老前輩。知道有宗門中的老前輩，是從憨璞（人名）開始的。憨璞確實對祖庭有所貢獻。』
十月十七日，福州鼓山元賢永覺和尚圓寂。元賢的繼承人壽昌經，在鼓山住了三十年，道行和聲望都很高，不輕易認可一個人。他的著作有《寤言》、《補燈》、《繼燈》、《禪余內外集》，共八十多卷流傳於世。祥符蔭說：『壽昌門下，博山來、黃龍謐、鼓山賢等，都敬重嚴謹的佛法，風韻高雅。在鼓山住了三、二十年，座下常有數百人。他們秉持本色的禪宗棒喝，但不輕易認可他人。唉，古德的風範，怎麼能在今天再見到呢？』
十月二十九日，宜興龍池通微萬如和尚圓寂。
十二月，俞昭汾和尚住在廬山西林乾明寺，是靈巖儲的繼承人。
戊戌十五年（1658年）。
為霖霈和尚繼承住在鼓山。為霖霈跟隨永覺賢二十多年，得到了他的佛法，於是繼承住在鼓山。二十多年來，海內的人都瞻仰依靠他，認為他是東南地區的一大法窟。他的著作有《餐香錄》、《聖箭堂共古》等流傳於世。
報恩玉林琇和尚，應詔來到京城。因為生病，還沒來得及延見就回山了。
皇上特意留下首座䒢（音bǐ）溪森，與他問答，非常符合皇上的心意。
皇上因為海會聰奏對之後，留心參究佛法，又召玄水杲在內廷說法。於是下詔召見玉林琇，玉林琇走到天津，因為生病的訊息傳來，皇上親筆寫信慰問他。玉林琇入宮覲見，說法，皇上賜予他大覺師的稱號。沒多久，玉林琇就請求回山。
夏季五月二日，高峰宏聖碩機和尚在龍牙圓寂。宏聖碩機曾主持兩處寺院的法席，有一天忽然隱匿軌跡離去。
【English Translation】 English version: The Emperor inquired about the profound meaning of the Buddha-dharma in the forbidden court, and subsequently issued a decree to hold a winter assembly at the Wanshan Hall, bestowing the title of Chan Master Mingjue. Later, the Emperor said to Tiantong Min: 'Although I initially revered Buddhism, I was unaware of the senior figures in the Chan school. My awareness of the senior figures in the Chan school began with Hanpu (name of a person). Hanpu indeed made contributions to the ancestral temple.'
On the seventeenth day of the tenth month, the Venerable Yuanxian Yongjue of Gushan in Fuzhou passed away. Yuanxian's successor, Shouchang Jing, resided at Gushan for thirty years, possessing high virtue and reputation, and was not one to easily acknowledge anyone. His writings include 'Wu Yan,' 'Bu Deng,' 'Ji Deng,' and 'Chan Yu Nei Wai Ji,' totaling more than eighty volumes that circulate in the world. Xiangfu Yin said: 'Under Shouchang, Boshan Lai, Huanglong Mi, Gushan Xian, and others all respected the strict Dharma and possessed elegant demeanor. They resided at Gushan for thirty years, with hundreds of people often sitting beneath them. They upheld the authentic Chan methods, but did not easily acknowledge others. Alas, how can the demeanor of the ancient virtuous ones be seen again today?'
On the twenty-ninth day of the tenth month, the Venerable Tongwei Wanru of Longchi in Yixing passed away.
In the twelfth month, the Venerable Yu Zhaofen resided at Qianming Temple in Xilin, Lushan, succeeding Lingyan Chu.
The fifteenth year of Wuxu (1658).
The Venerable Weilin Pei succeeded to the abbotship of Gushan. Pei followed Yongjue Xian for more than twenty years, obtaining his Dharma, and then succeeded to the abbotship of Gushan. For more than twenty years, people within the country looked up to him, considering him a great Dharma cave in the Southeast. His writings include 'Can Xiang Lu,' 'Sheng Jian Tang Gong Gu,' and other records that circulate in the world.
The Venerable Bao'en Yulin Xiu, upon imperial decree, arrived in the capital. Due to illness, he returned to the mountain before being formally received.
The Emperor specially retained the chief seat Bixi Sen, and his question-and-answer session greatly pleased the Emperor.
Because of Haihui Cong's presentation, the Emperor focused on studying Chan, and summoned Xuanshui Gao to expound the Dharma in the inner court. Thereupon, he issued a decree summoning Yulin Xiu, who, upon reaching Tianjin, heard news of his illness. The Emperor personally wrote a letter to comfort him. Yulin Xiu entered the palace to pay respects and expound the Dharma. The Emperor bestowed upon him the title of Greatly Enlightened Teacher. Not long after, Yulin Xiu requested to return to the mountain.
On the second day of the fifth month of summer, the Venerable Gaofeng Hongsheng Shuoqi passed away at Longya. Hongsheng Shuoqi had presided over the Dharma seats of two monasteries, and one day suddenly disappeared without a trace.
游楚湘間。弊衲蒙首。世莫能識。臨行時。以衣二頂。托儲和尚造就一二禪學。儲代囑峻明諟嗣法。出世龍牙。而聖適掩關興化。遂迎養于東堂無何。示微疾。值五月之朔。忽曰。吾行矣。旁僧曰。二日吉。聖喚僧。僧近前。聖隨與一掌曰。吾為汝再留一日。遲明。整衣缽。端坐而化。
冬十月。天笠珍和尚。住蘄州。菩提寺。嗣理安問。
南庵依和尚。住淮南報恩。嗣檀度密浪杖人盛曰。博山先大師。生平勘驗學人。獨于生死性命處著到。天下英奇。難於構附。使雪關首座。與嵩公。不自倔起。幾不盡溺殺于急水灘頭拋竹篙乎。今者依子。實是英奇衲僧。嵩公實是本色尊宿。一旦英奇能死心於本色。而本色能授法于英奇。此非師資之妙合。更自親得博山家法。獨有取于生死性命之不可欺者乎。所以能使博山之家風復振也。
兀庵源和尚住湖州道場山嗣天童忞。
醒熱粹和尚住延令靈云嗣靈巖儲。
己亥十六年。
愿云顯和尚住洪州云居顯太倉王氏子。有聲黌序。裂縫掖出世。參雲門禮于揚州天寧。得法。化行江漢。住云居。道大振。
原直賦和尚住南嶽福嚴賦自九峰移興國巖頭。衲子皆趨之。興國三峰藏和尚曾受蕭方伯請。未赴。住巖頭日。理奯祖廢塔。得四十九粒舍
利於匣。辟再來堂。南嶽福嚴請。賦曰。賦住九峰興國諸剎。皆一期應緣說法。賦昔辭老師于姑蘇大鑒堂下。言全賦行且泛大江。掃讓祖最勝輪塔。今住南嶽。蓋先請命于老和尚者也。到院日。諸山老宿。龐眉白髮咸迎。嘆曰。真讓祖孫也。送三峰藏和尚入傳法祖堂。
楚奕豫和尚住潭州云蓋。豫生緣岷蜀。初參藏和尚於三峰。有省。藏寂。依安隱忍一載。丁丑。懷香謁儲和尚于夫椒藏雲室。歷寒暑二十週。始蒙記莂辭去。庵于楚黃之芙蓉山。茆茨石室。晨夕嚴持。衲僧傳誦。不減善公之住福昌時也。越二年。遷云蓋。緇素聞而手額。僉曰。古佛也。趨歸恐后。豫凝然一室。復類汾陽。靈巖之道。盛行湘漢。南嶽云蓋。時稱甘露雙垂。
雍虡晟和尚住梁溪寶安嗣靈巖儲古道自持。諸方重之。
冬十月十五日天童忞和尚奉 旨開堂春閏三月。遣右闡教僧法璽。赍敕召忞入京。進見萬善殿。傳諭免禮。賜坐。慰勞敘譚畢。即諭萬善愍忠廣濟三處結冬 上時𢹂學士王熙馮溥曹本榮狀元孫承恩徐元文至方丈問法。時䒢溪森玄水杲憨璞聰皆承 上召對。有三世奏對錄(臣)僧紀蔭曰。 帝馭金輪。誕膺天命。智周萬機。道融一貫。虛懷好問。念切死生。座右大書莫道老來方學道。孤墳儘是少年人之句。以自警
【現代漢語翻譯】 現代漢語譯本： 利於匣（人名，具體不詳）再次來到來堂（地名，具體不詳）。南嶽福嚴寺（地名）邀請他。賦（人名，具體不詳）寫道：『我住在九峰興國寺（地名）等寺廟，都是一時應緣說法。』賦過去在姑蘇大鑒堂（地名）向老師辭別時說，『我全賦將要泛舟大江，掃蕩讓祖（人名，具體不詳）的最勝輪塔（佛教建築）。』如今住在南嶽（地名），大概是先於老和尚（具體不詳）了。到寺院的那天，各山的老修行，白髮蒼蒼都來迎接，感嘆道：『真是讓祖的子孫啊！』（人們）送三峰藏和尚（人名，具體不詳）進入傳法祖堂（佛教建築）。
楚奕豫和尚（人名，具體不詳）住在潭州云蓋寺（地名）。豫（人名，具體不詳）出生在岷蜀（地名）。最初在三峰（地名）參拜藏和尚（人名，具體不詳），有所領悟。藏和尚（人名，具體不詳）圓寂后，依止安隱（人名，具體不詳）一年。丁丑年（具體不詳），帶著香去夫椒（地名）拜見儲和尚（人名，具體不詳），在藏雲室（地名）經歷了二十個寒暑，才得到儲和尚（人名，具體不詳）的認可，辭別離去。在楚黃（地名）的芙蓉山（地名）結廬而居，用茅草和石頭建造房屋，早晚嚴格持戒。僧人們傳誦他的事蹟，不亞於善公（人名，具體不詳）住在福昌（地名）的時候。過了兩年，遷居到云蓋寺（地名）。僧人和俗人都聽說了這件事，高興地拍手稱讚，都說：『這是古佛啊！』爭先恐後地歸附，唯恐落後。豫（人名，具體不詳）安靜地待在一間屋子裡，又像汾陽（地名）和靈巖（地名）的道風一樣，在湘漢（地名）一帶盛行。南嶽云蓋寺（地名）當時被稱為甘露雙垂。
雍虡晟和尚（人名，具體不詳）住在梁溪寶安寺（地名），繼承了靈巖儲（地名）的古道，獨自堅持修行，各方都很看重他。
冬季十月十五日，天童忞和尚（人名，具體不詳）奉皇帝的旨意開堂。春季閏三月，派遣右闡教僧法璽（人名，具體不詳），帶著皇帝的敕令召忞（人名，具體不詳）入京，在萬善殿（地名）進見皇帝。皇帝傳諭免去禮節，賜座。慰問敘談完畢，就諭令忞（人名，具體不詳）在萬善寺（地名）、愍忠寺（地名）、廣濟寺（地名）三處結冬安居。 皇上（具體指哪位皇帝不詳）有時帶著學士王熙（人名，具體不詳）、馮溥（人名，具體不詳）、曹本榮（人名，具體不詳）、狀元孫承恩（人名，具體不詳）、徐元文（人名，具體不詳）到方丈室問法。當時䒢溪森（人名，具體不詳）、玄水杲（人名，具體不詳）、憨璞聰（人名，具體不詳）都承蒙皇上召見對答。有三世奏對錄。 (臣)僧紀蔭（人名，具體不詳）說： 『皇帝（具體指哪位皇帝不詳）駕馭金輪，承受天命。智慧周全，洞察萬機，道融會貫通。虛心好學，念念不忘生死大事。』（皇帝）在座位旁邊大書『莫道老來方學道，孤墳儘是少年人』的句子，用來警醒自己。
【English Translation】 English version: Li Yuxia (person's name, details unknown) came to Lai Tang (place name, details unknown) again. Nanyue Fuyan Temple (place name) invited him. Fu (person's name, details unknown) wrote: 'I live in Jiufeng Xingguo Temple (place name) and other temples, all of which are giving lectures in response to the occasion.' Fu (person's name, details unknown) bid farewell to his teacher at Gusu Dajian Hall (place name) in the past, saying, 'I, Quan Fu, will sail the great river and sweep away Rangzu's (person's name, details unknown) Most Victorious Wheel Pagoda (Buddhist architecture).' Now living in Nanyue (place name), it is probably earlier than the old monk (details unknown). On the day of arriving at the temple, the old practitioners from various mountains, with white hair, came to greet him, exclaiming: 'Truly a descendant of Rangzu (person's name, details unknown)!' (People) sent the monk Cang of Sanfeng (person's name, details unknown) into the Dharma Transmission Ancestral Hall (Buddhist architecture).
Monk Chu Yi Yu (person's name, details unknown) lived in Yun Gai Temple (place name) in Tanzhou. Yu (person's name, details unknown) was born in Minshu (place name). He initially visited Monk Cang (person's name, details unknown) at Sanfeng (place name) and had some understanding. After Monk Cang (person's name, details unknown) passed away, he relied on An Yin (person's name, details unknown) for a year. In the year of Dingchou (details unknown), he went to Fujiao (place name) with incense to visit Monk Chu (person's name, details unknown), and spent twenty years in the Cangyun Chamber (place name) before receiving Monk Chu's (person's name, details unknown) approval and leaving. He built a hut in Furong Mountain (place name) in Chuhuang (place name), using thatch and stones to build a house, and strictly observed the precepts morning and evening. Monks spread his deeds, no less than when Master Shan (person's name, details unknown) lived in Fuchang (place name). Two years later, he moved to Yun Gai Temple (place name). Monks and laypeople heard about this and clapped their hands in praise, saying: 'This is an ancient Buddha!' They rushed to join him, fearing to be left behind. Yu (person's name, details unknown) quietly stayed in a room, resembling the style of Fen Yang (place name) and Ling Yan (place name), which prevailed in the Xianghan (place name) area. Nanyue Yun Gai Temple (place name) was then called the double dripping of nectar.
Monk Yong Ju Sheng (person's name, details unknown) lived in Liangxi Baoan Temple (place name), inheriting the ancient path of Lingyan Chu (place name), and insisted on practicing alone, and all parties valued him.
On the fifteenth day of the tenth month of winter, Monk Tiantong Min (person's name, details unknown) opened the hall by the order of the emperor. In the leap third month of spring, he sent the monk Fa Xi (person's name, details unknown), the right expositor of teachings, with the emperor's decree to summon Min (person's name, details unknown) to Beijing, and met the emperor in the Wanshan Hall (place name). The emperor instructed to waive the formalities and granted a seat. After the consolation and conversation, he ordered Min (person's name, details unknown) to settle down for the winter in the three places of Wanshan Temple (place name), Minzhong Temple (place name), and Guangji Temple (place name). The emperor (specific emperor unknown) sometimes brought scholars Wang Xi (person's name, details unknown), Feng Pu (person's name, details unknown), Cao Benrong (person's name, details unknown), the Number One Scholar Sun Chengen (person's name, details unknown), and Xu Yuanwen (person's name, details unknown) to the abbot's room to ask about the Dharma. At that time, Lüxi Sen (person's name, details unknown), Xuanshui Gao (person's name, details unknown), and Hanpu Cong (person's name, details unknown) were all summoned by the emperor to answer questions. There is a record of the three generations of responses. (Minister) Monk Ji Yin (person's name, details unknown) said: 'The emperor (specific emperor unknown) drives the golden wheel and receives the mandate of heaven. His wisdom is comprehensive, and he understands all affairs, and his Tao is integrated. He is humble and eager to learn, and he never forgets the great matter of life and death.' (The emperor) wrote the sentence 'Do not say that you only learn the Tao when you are old, for lonely graves are full of young people' next to his seat to warn himself.
惕。與宗門耆舊。法苑禪學相見。不令稱臣致拜。從容咨訪。握手溫顏。情逾師友。因馬蹶而知解頓忘。聞雨聲而得大自在。真承愿而來。不忘靈山付囑者也。
金陵天界道盛覺浪和尚寂盛覆住天界。倡修報恩大藏。一日旦起。禮佛畢。開示大眾。飲茹如常。亭午取紙筆。書偈曰。萬象指頭明卓異。縱擒不換機何利。無端拶斷破蒲鞋。翻然直入千峰去。擲筆而逝。盛坐道場。大小五十餘處。說法四十餘年。著述甚富。有傳燈正宗行世。
庚子十七年。
四月敕封天童道忞宏覺禪師賜銀印。
五月望宏覺忞和尚歸山。留嗣法本月旅庵本晰山曉兩和尚。在京開法善果隆安兩剎。 上躬送出北苑門。差臣劉之武送還山。 御書敬佛二大字。及 御畫山水蒲桃各一幅。贈行。並送七寶莊嚴關壯繆。作天童山門護法。忞有師蕘堂說。及參禪要語等。載北遊集。
靈巖儲和尚辭都諫嚴顥亭沆請住徑山。
秋八月。靈巖儲和尚住虎邱。太傅金息齋之俊侍御李灌溪模等。以虎邱自隆祖瞎堂松源諸老唱道后。曠數百年。寂然林壑。以儲宗孫見督。八月十九入院。衲子至無以容。
冬十月報恩玉林琇和尚再應詔奉 旨開堂結制。制畢。即辭還山。賜大覺普濟禪師金印。曇應杲和尚住天臺國清寺
【現代漢語翻譯】 現代漢語譯本： 警惕。與宗門年長的有德之人、精通佛法禪學的人相見。不要求他們行臣子之禮，從容地向他們請教，握手問候，態度溫和，情誼超過師友。因為從馬背上摔下來而領悟到之前所學的都忘記了，聽到雨聲而獲得大自在。真是秉承著願力而來，沒有忘記靈山的囑託啊。
金陵天界寺的道盛覺浪和尚圓寂后，寂盛重新回到天界寺。倡導修復報恩大藏經。一天早晨起來，禮佛完畢，開示大眾，飲食如常。中午拿起紙筆，寫下偈語說：『萬象指頭明卓異，縱擒不換機何利。無端拶斷破蒲鞋，翻然直入千峰去。』寫完后擲筆而逝。寂盛主持道場，大小有五十多處，說法四十多年，著作非常豐富，有《傳燈正宗》流傳於世。
庚子十七年（1600年）。
四月，皇帝下令封天童寺的道忞為宏覺禪師，並賜予銀印。
五月十五，宏覺忞和尚返回山中。留下嗣法的本月旅庵本晰和山曉兩位和尚，在京城開法，分別在善果寺和隆安寺。皇帝親自送到北苑門外，派遣大臣劉之武護送回山。皇帝親筆書寫『敬佛』二個大字，以及御筆畫的山水和葡萄各一幅，贈送給道忞。並送七寶莊嚴的關壯繆（關羽，三國時期蜀漢名將），作為天童寺山門的護法。道忞有《師蕘堂說》以及《參禪要語》等，收錄在《北遊集》中。
靈巖寺的儲和尚接受都諫嚴顥亭（嚴沆）的邀請，前往徑山寺。
秋季八月，靈巖寺的儲和尚住持虎邱寺。太傅金息齋（金之俊）、侍御李灌溪（李模）等人認為，虎邱寺自從隆祖、瞎堂、松源等老禪師在此弘揚佛法后，已經荒廢數百年，山林寂靜。因此，他們懇請儲和尚主持。八月十九日，儲和尚入院，僧人多到無法容納。
冬季十月，報恩寺的玉林琇和尚再次應詔，奉旨開堂結制。結制完畢后，立即辭別返回山中。皇帝賜予『大覺普濟禪師』金印。曇應杲和尚住持天臺山國清寺。
【English Translation】 English version: Be vigilant. Meet with venerable elders of the Zen school and those versed in Dharma and Zen studies. Do not require them to perform the rituals of subjects, but calmly consult them, shake hands with warm expressions, and treat them with more than just friendship. Because of falling from a horse, he realized that what he had learned before was forgotten; hearing the sound of rain, he attained great freedom. Truly, he came bearing a vow and did not forget the entrustment of Vulture Peak (Grdhakuta).
After the passing of Daosheng Juelang, the abbot of Tianjie Temple in Jinling, Jisheng returned to Tianjie Temple. He advocated for the restoration of the Great Treasury of Gratitude. One morning, after finishing his Buddha worship, he gave instructions to the assembly, and his diet was as usual. At noon, he took up paper and brush and wrote a verse saying: 'The myriad phenomena are clearly and distinctly pointed out; what benefit is there in capturing and releasing without changing the mechanism? For no reason, he snapped the worn-out straw sandals and suddenly went straight into the thousands of peaks.' After writing, he threw down the brush and passed away. Jisheng presided over more than fifty large and small monasteries, preached the Dharma for more than forty years, and wrote extensively. His Zhengzong of the Transmission of the Lamp is circulated in the world.
In the 17th year of Gengzi (1600 AD).
In the fourth month, the emperor ordered that Daomin of Tiantong Temple be conferred the title of Hongjue Zen Master and bestowed a silver seal.
On the fifteenth day of the fifth month, Hongjue Min returned to the mountain. He left behind the Dharma heirs Luan Benxi and Shanxiao, who opened Dharma assemblies in the capital at Shanguo Temple and Long'an Temple, respectively. The emperor personally escorted him out of the North Garden Gate and sent the minister Liu Zhiwu to escort him back to the mountain. The emperor personally wrote the two large characters 'Respect Buddha' and painted a landscape and grapes, each as a gift. He also sent a bejeweled Guan Zhuangmiao (Guan Yu, a famous general of the Shu Han during the Three Kingdoms period), to serve as the Dharma protector of the mountain gate of Tiantong Temple. Min has Shiraotang's Sayings and Essential Words for Zen Practice, which are included in the Northern Journey Collection.
The monk Chu of Lingyan Temple accepted the invitation of Yan Haoting (Yan Hang), the supervising secretary, to reside at Jingshan Temple.
In the eighth month of autumn, the monk Chu of Lingyan Temple resided at Huqiu Temple. Grand Tutor Jin Xizhai (Jin Zhijun), Censor Li Guanxi (Li Mo), and others believed that Huqiu Temple had been desolate for hundreds of years since the elders Longzu, Xiatang, and Songyuan had propagated the Dharma there. Therefore, they earnestly requested Chu to preside over it. On the nineteenth day of the eighth month, Chu entered the temple, and the monks were so numerous that there was no room to accommodate them.
In the tenth month of winter, the monk Yulin Xiu of Bao'en Temple was again summoned by imperial decree to open a Dharma assembly. After the assembly was completed, he immediately resigned and returned to the mountain. The emperor bestowed the golden seal of 'Great Enlightenment Universal Salvation Zen Master'. The monk Tan Yinggao resided at Guoqing Temple on Mount Tiantai.
。杲毗陵孫文介公慎行之猶子。太史放園自式之從弟。裂縫掖投夫山儲和尚出家。人傳小杲。補住國清。
辛丑十八年。
三月二十九日。福嚴費隱容和尚寂。容入坐道場。垂四十年。有古德之機用。古浴得舍利二百四十餘粒。晶熒五色。有大如菽者。晦山顯著有舍利記。靈巖儲和尚住金粟孤雲鑒和尚寂。緇素延補住。五月七日。靈巖首座月函潛和尚住古堯封。潛吳興董氏子。學綜天人之奧。文字奇古。裂縫掖出世。居靈巖第一座。儲和尚以古堯封高曠。命潛居之。潛絕近今畦逕。敲石鋤云。日拈提古人所未到。五湖俊逸衲子。多裹糧從之。
六月遠庵僼和尚繼住天童。
卑牧謙和尚住虎邱儲遷金粟。命謙主虎邱。厭喧鬧。將投杖湘衡。楚鹽緇素。迎歸開山兜率。德氣凝原。遠近尊為古佛出世。謙生緣廣陵沙氏。脫白射州。嗣靈巖儲。
南嶽原直賦和尚住曹溪寶林祖庭賦住曹溪曰。某服勤靈巖首座寮三年。今主曹溪法。夫主曹溪法。號命天下。非我老和尚不可。某當代老和尚領眾。遂設儲和尚頂相。侍側三日。告眾曰。我寶林第一座也。一時座下雲涌。
杭州皋亭永慶寺。大玨玉庵法師寂。玨嗣曲水古德賢法師。為云棲第三世。
忍庵𤥎法師住龍居永慶嗣玉庵玨。
【現代漢語翻譯】 現代漢語譯本：杲（Gao），毗陵（毗陵）孫文介公慎行（Sun Wenjiegong Shenxing）的侄子，太史放園自式（Taishi Fangyuan Zishi）的堂弟。他脫下儒服，投奔夫山儲（Fushan Chu）和尚出家，人們稱他為小杲（Xiao Gao）。後來，他被委任住持國清寺（Guoqing Temple）。
辛丑年（1601年）
三月二十九日，福嚴費隱容（Fuyan Feiyin Rong）和尚圓寂。容（Rong）進入道場靜坐，近四十年。他具有古德的機鋒和妙用。火化后得到舍利二百四十餘粒，晶瑩剔透，五彩繽紛，大的像豆子。晦山（Huishan）顯著有舍利記。靈巖儲（Lingyan Chu）和尚住持金粟寺（Jin Su Temple），孤雲鑒（Guyun Jian）和尚圓寂。僧俗大眾延請儲（Chu）和尚繼任住持。五月七日，靈巖首座月函潛（Yuehan Qian）和尚住持古堯封寺（Gu Yaofeng Temple）。潛（Qian）是吳興（Wuxing）董氏之子，學問淵博，通曉天人之奧秘，文字風格奇特古樸。他脫下儒服出家，擔任靈巖寺（Lingyan Temple）首座。儲（Chu）和尚認為古堯封寺（Gu Yaofeng Temple）地勢高曠，命潛（Qian）住持該寺。潛（Qian）摒棄近代的俗套，開山鑿石，辛勤勞作，每日闡發前人未曾觸及的精妙之處。許多來自五湖四海的才俊僧人，都帶著乾糧追隨他。
六月，遠庵僼（Yuan'an Feng）和尚繼任住持天童寺（Tiantong Temple）。
卑牧謙（Beimu Qian）和尚住持虎邱寺（Huqiu Temple），儲（Chu）和尚遷往金粟寺（Jin Su Temple），命謙（Qian）住持虎邱寺（Huqiu Temple）。謙（Qian）厭惡喧鬧，打算拄著枴杖前往湘衡（Xiangheng）。楚地（Chu）的僧俗大眾，迎請他回到開山兜率寺（Doushuai Temple）。他的德行之氣凝聚一方，遠近的人都尊稱他為古佛出世。謙（Qian）出生于廣陵（Guangling）沙氏（Sha），脫下白衣在射州（Shezhou）出家，是靈巖儲（Lingyan Chu）的法嗣。
南嶽原直賦（Nanyue Yuanzhi Fu）和尚住持曹溪寶林祖庭（Caoxi Baolin Ancestral Temple）。賦（Fu）住持曹溪寺（Caoxi Temple）時說：『我曾在靈巖寺（Lingyan Temple）首座寮房服侍三年。如今主持曹溪寺（Caoxi Temple）的佛法。要主持曹溪寺（Caoxi Temple）的佛法，號令天下，非我的老和尚不可。我當代老和尚領眾。』於是設立儲（Chu）和尚的頂相，侍奉在側三日，告訴大眾說：『我是寶林寺（Baolin Temple）第一座。』一時座下雲集。
杭州皋亭永慶寺（Hangzhou Gaoting Yongqing Temple），大玨玉庵（Dajue Yu'an）法師圓寂。玨（Jue）是曲水古德賢（Qushui Gude Xian）法師的法嗣，為云棲寺（Yunqi Temple）第三世。
忍庵𤥎（Ren'an Mi）法師住持龍居永慶寺（Longju Yongqing Temple），是玉庵玨（Yu'an Jue）的法嗣。
【English Translation】 English version: Gao, was the nephew of Sun Wenjiegong Shenxing of Piling. He was also the cousin of Taishi Fangyuan Zishi. He renounced his scholar's robes and became a monk under Fushan Chu, and people called him Xiao Gao. Later, he was appointed to be the abbot of Guoqing Temple (Guoqing Temple).
The year Xin Chou (1601).
On the 29th day of the third month, Abbot Fuyan Feiyin Rong of Fuyan Temple passed away. Rong had been sitting in meditation in the monastery for nearly forty years. He possessed the sharp wit and skillful means of ancient virtuous monks. After cremation, more than 240 relics were obtained, crystal clear and colorful, some as large as beans. Huishan Xianzhu has a record of the relics. Abbot Lingyan Chu of Lingyan Temple resided at Jin Su Temple, and Abbot Guyun Jian of Guyun Temple passed away. The monastic and lay communities invited Chu to succeed as abbot. On the 7th day of the fifth month, Yuehan Qian, the head monk of Lingyan Temple, became the abbot of Gu Yaofeng Temple. Qian was the son of the Dong family of Wuxing, erudite and knowledgeable in the mysteries of heaven and man, with a unique and ancient writing style. He renounced his scholar's robes and became a monk, serving as the head monk of Lingyan Temple. Abbot Chu considered Gu Yaofeng Temple to be high and spacious, and ordered Qian to reside there. Qian abandoned modern conventions, opened mountains and carved stones, working diligently, and daily expounded on the subtleties that predecessors had not touched upon. Many talented monks from all over the Five Lakes followed him with rations.
In June, Abbot Yuan'an Feng succeeded as abbot of Tiantong Temple.
Abbot Beimu Qian resided at Huqiu Temple. Abbot Chu moved to Jin Su Temple and ordered Qian to reside at Huqiu Temple. Qian disliked the noise and intended to go to Xiangheng with his staff. The monastic and lay communities of Chu welcomed him back to open Doushuai Temple. His virtuous aura condensed in the area, and people far and near respected him as an ancient Buddha reborn. Qian was born into the Sha family of Guangling, renounced his white robes in Shezhou, and was a Dharma heir of Lingyan Chu.
Abbot Nanyue Yuanzhi Fu resided at Caoxi Baolin Ancestral Temple. When Fu resided at Caoxi Temple, he said: 'I served in the head monk's quarters of Lingyan Temple for three years. Now I preside over the Dharma of Caoxi Temple. To preside over the Dharma of Caoxi Temple and command the world, it must be my old abbot. I will lead the assembly on behalf of the old abbot.' So he set up the portrait of Abbot Chu and served it for three days, telling the assembly: 'I am the first seat of Baolin Temple.' At that time, the assembly gathered like clouds.
At Yongqing Temple in Gaoting, Hangzhou, Dharma Master Dajue Yu'an passed away. Jue was a Dharma heir of Dharma Master Qushui Gude Xian and was the third generation of Yunqi Temple.
Dharma Master Ren'an Mi resided at Longju Yongqing Temple and was a Dharma heir of Yu'an Jue.
鐵關能和尚住龍池嗣萬如微。
今上皇帝。
康熙壬寅元年。
二月百愚斯和尚住荊溪善權嗣百丈雪。
檗庵志和尚住海虞三峰志出世后。行杜多行。初依靈隱禮。后參儲和尚于靈巖。得法后隱澄江興濟。諸方檀護及法門尊宿。以三峰祖席請。遂入院。古道蒞眾。遠近趨風。
鼓山為霖霈和尚住泉州開元寺。
隆安山曉晰和尚住皋亭山佛日寺。
癸卯二年。
春正月寧波雪竇通雲石奇和尚寂云太倉徐氏子。脫白南廣。參悟和尚于金粟。一夜經行。因僧劈面撲破鼻孔有省。後於棒下頓脫疑滯。隨悟赴育王天童。一十三年。付衣拂。出住靈鷲。遷雪竇。先是悟和尚記曰。折箸無一雙。狗子無一隻。是你住處。雪竇為古道場。兵燹之後。徒存巖壑。云住未久。四眾趨風。重新法席。人稱為古佛。上堂。當陽一著。獨露無遮。八面玲瓏。十方軒豁。明眼作證。豈敢囊藏。直得瓊樓玉殿。百草頭上全彰。千丈報身。瓦礫堆邊頓見。塵塵爾。剎剎爾。突出無位真人。發明見成公案。直饒三世諸佛。歷代老古錐到來。個個退身有分。正當恁么時如何。水歸大海波濤靜。云到蒼悟氣象閑。辛丑返南廣。曰我老矣。當不忘本也。寂后仍迎龕建塔雪竇。學士史大成撰銘。
山夫
【現代漢語翻譯】 鐵關能和尚，住持龍池，是萬如微的法嗣。
今上皇帝（指當時的皇帝）。
康熙壬寅元年（公元1662年）。
二月，百愚斯和尚住持荊溪善權寺，是百丈雪的法嗣。
檗庵志和尚住持海虞三峰，志和尚出世后，奉行頭陀行（佛教的一種苦行）。最初依止靈隱寺，后參訪儲和尚于靈巖寺，得法后隱居澄江興濟。各方檀越護法以及法門中的尊宿，以三峰祖席之位迎請他，於是入院住持。遵循古道教化大眾，遠近之人紛紛前來歸附。
鼓山為霖霈和尚住持泉州開元寺。
隆安山曉晰和尚住持皋亭山佛日寺。
癸卯二年（公元1663年）。
春正月，寧波雪竇通雲石奇和尚圓寂。他是太倉徐氏之子，早年出家于南廣。曾參訪悟和尚于金粟寺，一夜經行時，因僧人劈面打壞他的鼻孔而有所領悟。後來在棒喝下頓然脫去疑慮。跟隨悟和尚前往育王寺、天童寺一十三年，悟和尚將衣拂傳給他。之後出任靈鷲寺住持，后遷往雪竇寺。此前，悟和尚曾預言說：『折斷的筷子沒有一雙，狗子沒有一隻，那是你住的地方。』雪竇寺是古老的道場，經歷戰火之後，只剩下巖石山谷。石奇和尚住持不久，四眾弟子紛紛前來歸附，重新振興了法席，人們稱他為古佛。上堂說法時說：『當陽一著，獨露無遮，八面玲瓏，十方軒豁。明眼人可以作證，豈敢藏私。』直接使得瓊樓玉殿，在百草頭上完全顯現；千丈報身，在瓦礫堆邊立刻顯現。塵塵如此，剎剎如此，突出無位真人（指不執著于任何地位的真我），發明現成的公案。即使三世諸佛，歷代老古錐（指有經驗的禪師）到來，個個也要退避三舍。正當這個時候該如何呢？水歸大海波濤平靜，云到蒼梧氣象閒適。辛丑年（公元1661年）返回南廣，說：『我老了，應當不忘根本。』圓寂后，仍然迎請他的靈龕在雪竇寺建塔安葬。學士史大成撰寫銘文。
山夫
【English Translation】 Tieguan Neng (Iron Gate Neng) was the abbot of Longchi Monastery, and a Dharma heir of Wan Ruwei.
The current Emperor (referring to the emperor at the time).
The first year of the Kangxi reign, Renyin year (1662 AD).
In the second month, Baiyu Si (Hundred Fool Si) was the abbot of Jingxi Shanquan Monastery, and a Dharma heir of Baizhang Xue.
Bo'an Zhi (Cypress Hermitage Zhi) was the abbot of Sanfeng (Three Peaks) in Haiyu. After Zhi left home, he practiced dhuta (ascetic practices in Buddhism). Initially, he relied on Lingyin Monastery. Later, he visited Master Chu at Lingyan Monastery. After attaining the Dharma, he lived in seclusion at Chengjiang Xingji. Patrons and protectors from various places, as well as respected elders in the Dharma, invited him to take the abbot's seat at Sanfeng. Thus, he entered the monastery and presided over it. He taught the masses according to the ancient way, and people from far and near came to follow him.
Weilin Pei (Making Rain Pei) of Gushan (Drum Mountain) was the abbot of Kaiyuan Monastery in Quanzhou.
Xiao Xi (Dawn Clarity) of Long'an Mountain was the abbot of Fori (Buddha's Sun) Monastery on Gaoting Mountain.
The second year, Guimao year (1663 AD).
In the first month of spring, Shiqi (Stone Oddity) of Tongyun (Penetrating Clouds) at Ningbo Xuetou (Snowy Peak) Monastery passed away. He was a son of the Xu family of Taicang, and he left home at Nanguang. He visited Master Wu at Jin Su Monastery. One night, while walking, he had an awakening when a monk smashed his nose. Later, under the stick, he suddenly shed his doubts. He followed Master Wu to Yuwang Monastery and Tiantong Monastery for thirteen years. Master Wu passed the robe and whisk to him. Later, he became the abbot of Lingjiu Monastery, and then moved to Xuetou Monastery. Previously, Master Wu had predicted: 'Broken chopsticks have no pair, and the dog has no one. That is where you will live.' Xuetou Monastery was an ancient place of practice. After the ravages of war, only rocks and valleys remained. Not long after Shiqi became the abbot, the fourfold assembly came to follow him, and he revived the Dharma seat. People called him an ancient Buddha. When he ascended the Dharma seat, he said: 'A single blow at Dangyang, openly revealed without concealment, exquisite in all directions, and open in the ten directions. Clear-eyed people can testify to this, how dare I hide it?' Directly causing the jade towers and palaces to be fully manifested on the heads of all grasses; the thousand-foot reward body to be immediately seen beside the piles of tiles. Thus in every dust mote, thus in every land, highlighting the true person without position (referring to the true self without attachment to any position), revealing the already complete public case. Even if the Buddhas of the three worlds and the old masters of all ages arrive, each of them must retreat. What should be done at this very moment? Water returns to the sea, and the waves are calm; clouds reach Cangwu, and the atmosphere is leisurely.' In the Xinchou year (1661 AD), he returned to Nanguang, saying: 'I am old, and I should not forget my roots.' After his death, his spirit tablet was still welcomed to Xuetou Monastery for the construction of a pagoda for burial. Scholar Shi Dacheng wrote the inscription.
Shanfu (Mountain Man)
和尚繼住雪竇。
秋八月皋亭山顯寧真詠梵音和尚寂詠仁和白氏子。初依顯寧澹予垣。未了徹。垣寂。以衣拂托靈隱禮。令擇器付授。禮住顯寧。詠力參。丙戌冬。同仁庵義隨禮至高郵。結制地藏。煎藥次。廓然開悟。頓見臨濟用處。復隨侍禮溫研密諗。透盡法中閫奧。禮念垣末後遺托。乃以衣拂授之。兼仁庵義。亦曾親炙垣者。遂並付義住顯寧。而令詠輔佐之。乙未春。住普寧。村院荒頹。未半載。學侶輻輳。奐然改觀。時土寇內訌。顯寧幾罹兵燹。四眾堅請詠。詠堅卻。禮和尚謂之曰。叢林有難。忍坐視耶。詠不得已。移錫進院。有二虎。朝夕環繞哮吼。一月餘。盜氛不敢近。引去。衲子漸集。虎亦絕跡。八月二十六日。示微恙。寂前三日。鼻中流出一珠。大如豆。作琥珀色。光爍四表。泊然坐化。云居顯曰。詠與仁庵義。后先唱導。響振松堂。不負靈隱代囑。真臨濟睡虎也。詠最慈忍。不與人牴牾。得法門大體。而細務必謹。又入文字三昧。法語精到。超出尋常。手眼出格。諸方重之。祥符蔭曰。皋亭山。三十里。五叢林。而顯寧最岑寂。余脫白龍溪。嘗行腳至焉。長松疏篁。疑虎聲颯然而過。入寺。土墻竹筧。淙淙滴寒泉而灑飛霰。時梵音和尚正住山說法時也。飽食黃齏盞飯而去。不及登堂一見。至
【現代漢語翻譯】 現代漢語譯本： 和尚繼承住在雪竇寺。
秋季八月，皋亭山顯寧寺的真詠梵音和尚圓寂，他是仁和白氏之子。最初依止顯寧寺的澹予垣（法號）禪師，但未能完全領悟。澹予垣禪師圓寂后，靈隱寺的禮（法號）禪師受託選擇合適的繼承人。禮禪師住持顯寧寺后，真詠努力參禪。丙戌年（1046年）冬天，與仁庵義（法號）禪師跟隨禮禪師到高郵，在地藏寺結夏安居。在煎藥時，真詠豁然開悟，頓悟臨濟宗的宗旨。之後，他跟隨禮禪師深入研究，徹底領悟了佛法的精髓。禮禪師考慮到澹予垣禪師最後的囑託，於是將衣拂傳授給他，同時仁庵義禪師也曾親近澹予垣禪師，於是也一併讓義禪師住持顯寧寺，而讓真詠輔佐他。乙未年（1055年）春天，真詠住持普寧寺，當時的寺院荒廢破敗，不到半年，前來學習的人就很多，寺院煥然一新。當時社會動盪，顯寧寺幾乎遭受戰火，四眾弟子堅決請求真詠住持。真詠堅決推辭，禮和尚對他說：『叢林有難，難道能坐視不管嗎？』真詠不得已，前往顯寧寺。有兩隻老虎，早晚環繞寺院吼叫，一個多月后，盜賊不敢靠近，就離開了。僧人逐漸聚集，老虎也絕跡了。八月二十六日，真詠示現輕微的疾病，圓寂前三天，鼻中流出一顆珠子，大如豆子，呈琥珀色，光芒照耀四方，然後安然坐化。云居顯（法號）禪師說：真詠與仁庵義先後弘揚佛法，名聲響徹禪堂，沒有辜負靈隱寺的囑託，真是臨濟宗的睡虎。真詠最慈悲忍讓，不與人爭執，掌握了佛法的大體，而細微之處也必定謹慎。又深入文字三昧，法語精妙，超出尋常，手段高明，各方都很重視他。祥符蔭（法號）禪師說：皋亭山，三十里內有五座叢林，而顯寧寺最為寂靜。我離開白龍溪后，曾經行腳到那裡。長松稀疏的竹林，讓人懷疑有虎嘯聲颯然而過。進入寺院，土墻竹筧，淙淙地滴著寒泉，像飛雪一樣。當時梵音和尚正在山上說法。我飽食了用黃齏做的飯後就離開了，沒能登上法堂見他一面，直到……
【English Translation】 English version: The monk succeeded to the abbotship at Xue Dou Monastery.
In the eighth month of autumn, the Venerable Fanyin Yong (Dharma name) of Xianning Monastery on Gaoting Mountain passed away. He was a son of the Bai family of Renhe. Initially, he relied on Chan Master Danyu Yuan (Dharma name) of Xianning Monastery, but he did not fully comprehend. After Chan Master Danyu Yuan passed away, Master Li (Dharma name) of Lingyin Monastery was entrusted to choose a suitable successor. After Master Li became the abbot of Xianning Monastery, Yong diligently practiced Chan. In the winter of the Bingxu year (1046 AD), he and Chan Master Ren』an Yi (Dharma name) followed Master Li to Gaoyou, where they observed the summer retreat at Dizang Monastery. While decocting medicine, Yong suddenly awakened and immediately understood the principles of the Linji school. Afterward, he followed Master Li to study deeply and thoroughly understood the essence of the Dharma. Master Li, considering the final entrustment of Master Danyu Yuan, then passed the robe and whisk to him. At the same time, Chan Master Ren』an Yi had also been close to Master Yuan, so he also let Master Yi become the abbot of Xianning Monastery, while Yong assisted him. In the spring of the Yiwei year (1055 AD), Yong became the abbot of Puning Monastery. At that time, the monastery was desolate and dilapidated. In less than half a year, many people came to study, and the monastery was completely renewed. At that time, the society was turbulent, and Xianning Monastery almost suffered from the war. The fourfold assembly firmly requested Yong to become the abbot. Yong firmly declined, and Master Li said to him: 『The Sangha is in trouble, can you bear to sit idly by?』 Yong had no choice but to go to Xianning Monastery. There were two tigers that roared around the monastery morning and evening. After more than a month, the bandits did not dare to approach and left. Monks gradually gathered, and the tigers also disappeared. On the twenty-sixth day of the eighth month, Yong showed slight illness. Three days before his passing, a pearl flowed out of his nose, as big as a bean, amber in color, and its light shone in all directions. Then he passed away peacefully in meditation. Chan Master Xian (Dharma name) of Yunju said: Yong and Ren』an Yi promoted the Dharma one after another, and their reputation resounded throughout the meditation hall. They did not fail the entrustment of Lingyin Monastery. They were truly sleeping tigers of the Linji school. Yong was the most compassionate and tolerant, and did not argue with others. He grasped the essence of the Dharma, and was also careful in the details. He also deeply entered the Samadhi of words, and his Dharma talks were exquisite, surpassing the ordinary, and his methods were outstanding. All parties valued him very much. Chan Master Yin (Dharma name) of Xiangfu said: Gaoting Mountain, within thirty li, has five monasteries, and Xianning Monastery is the most secluded. After I left Bailong Creek, I once traveled there. The sparse bamboo forest of tall pines made people suspect that the sound of tigers roaring passed by. Entering the monastery, the earthen walls and bamboo gutters dripped with cold springs, like flying snow. At that time, Venerable Fanyin was preaching on the mountain. I ate my fill of rice with yellow pickles and left, without being able to ascend the Dharma hall to see him, until...
今猶想見此時風景雲。
冬檗庵志和尚退三峰祖席館婁江潮音尋住華山華山支公舊院。吳人士請儲和尚作退居。儲命志居之。至則振刷林巒。吳中耆舊。如李灌溪模。鄭桐聲敷教等。皆復從游問道。東晉風韻。邈然一新。
甲辰三年。
云居晦山顯和尚住四祖。
匯藻文和尚住臺州興化嗣靈巖儲。
延令慶雲濟義仁庵和尚寂。
俍亭挺和尚住云溪挺仁和徐氏子。俗號逸亭。嗣愚庵盂。初出世。錢塘令慕天顏。請住河渚云溪。
乙巳四年。
玉林琇和尚住天目 天岸升和尚住金粟。
春二月鼎州德山全賦原直和尚寂賦壬寅受荊州護國請。道經桂林。傾城留主風穴寺。過鼎州。竹帆和尚主德山。曰我久望原和尚也。率眾請住德山。道大行。二月二日。應供如常。夜三鼓。命取水一盆。刀一口。一眾驚集賦。拈起刀顧眾曰。學道人一切處。如當門按一口劍相似。擲刀於水。大喝而逝。火浴。烈𦦨中。騰起紫今梵相。寶幘抹額。郡當事數千。環擁震驚。號佛崩角。咸以為周金剛再來云。觀察陳士本。有德山紀異。建塔德山。曰慧光之塔。
寶云潛曰。余挈缽袋從本師浮湘。過潭州黃龍祠。州父老競言原和尚住燦心日。黃龍神緣夢乞清凈戒事甚奇。而韶州所行
【現代漢語翻譯】 現代漢語譯本 如今仍然能夠想像當時的景象。
冬檗庵志和尚從三峰祖席退隱后，前往婁江潮音，之後又尋找華山支公的舊院居住。吳地的士人請儲和尚主持退居事宜，儲和尚便讓志和尚居住在那裡。志和尚到后，便整頓修繕林木山巒。吳中的老前輩，如李灌溪（李模）、鄭桐聲（鄭敷教）等，都再次跟從他遊學問道，東晉時期的風采韻致，煥然一新。
甲辰三年（1604年）。
云居晦山顯和尚住持四祖寺。
匯藻文和尚住持臺州興化寺，是靈巖儲和尚的法嗣。
延令慶雲濟義仁庵和尚圓寂。
俍亭挺和尚住持云溪寺，是仁和徐氏的兒子，俗稱逸亭，是愚庵盂和尚的法嗣。最初出世時，錢塘縣令慕天顏，請他住持河渚云溪寺。
乙巳四年（1605年）。
玉林琇和尚住持天目山，天岸升和尚住持金粟寺。
春季二月，鼎州德山全賦（原直）和尚圓寂。全賦和尚于壬寅年（1602年）接受荊州護國寺的邀請。在前往桂林的途中，全城的人都挽留他住持風穴寺。經過鼎州時，竹帆和尚住持德山寺，說：『我早就仰慕原和尚了。』於是率領眾人請他住持德山寺，他的道風因此大行。二月二日，應供如常。晚上三更時分，命令取來一盆水，一把刀。眾人驚慌聚集，全賦和尚拿起刀，看著眾人說：『學道之人，在任何地方，都要像當門按著一口劍一樣。』說完將刀扔進水中，大喝一聲而逝。火化后，猛烈的火焰中，騰起紫金色的梵相，頭戴寶幘，額頭抹著飾物，郡里的官員數千人，環繞擁擠，震驚不已，號稱佛崩角，都認為他是周金剛再來。觀察陳士本，著有《德山紀異》，並在德山寺建造佛塔，命名為慧光之塔。
寶云潛說：『我拿著缽袋跟隨本師浮湘，經過潭州黃龍祠，州里的父老鄉親都說原和尚住持燦心寺時，黃龍神託夢請求清凈戒的事情非常奇異。而韶州所做的事情也是如此。』
【English Translation】 English version Now I can still imagine the scenery at that time.
After Zen Master Zhi of Dongbo Hermitage retired from the ancestral seat of Three Peaks, he went to Chao Yin in Lou River, and then sought to reside in the old courtyard of Zhi Gong in Mount Hua. The scholars of Wu requested Zen Master Chu to preside over the retirement affairs, and Zen Master Chu allowed Zen Master Zhi to reside there. Upon arrival, Zen Master Zhi renovated the forests and mountains. The elders of Wu, such as Li Guanxi (Li Mo) and Zheng Tongsheng (Zheng Fujiao), once again followed him to study and inquire about the Way, and the demeanor of the Eastern Jin Dynasty was completely renewed.
Year Jia Chen, the third year (1604).
Zen Master Xian of Huisan in Yunju resided at the Fourth Ancestor Temple.
Zen Master Hui Zao Wen resided at Xinghua Temple in Taizhou, a Dharma heir of Zen Master Chu of Lingyan.
Zen Master Jiyi of Qingyun in Yanling passed away.
Zen Master Ting of Liangting resided at Yunxi Temple, the son of the Xu family of Renhe, commonly known as Yiting, a Dharma heir of Zen Master Yu'an Yu. When he first appeared in the world, Mu Tianyan, the magistrate of Qiantang, invited him to reside at Yunxi Temple in Hezhu.
Year Yi Si, the fourth year (1605).
Zen Master Yulin Xiu resided at Tianmu Mountain, and Zen Master Tian'an Sheng resided at Jin Su Temple.
In the second month of spring, Zen Master Quanfu (Yuanzhi) of Deshan in Dingzhou passed away. In the year Renyin (1602), Zen Master Quanfu accepted the invitation of Huguo Temple in Jingzhou. On the way to Guilin, the entire city retained him to reside at Fengxue Temple. When passing through Dingzhou, Zen Master Zhufan, the abbot of Deshan Temple, said, 'I have long admired Zen Master Yuan.' So he led the assembly to invite him to reside at Deshan Temple, and his Dharma flourished greatly. On the second day of the second month, he attended the meal offering as usual. At the third watch of the night, he ordered to bring a basin of water and a knife. The assembly gathered in alarm. Zen Master Fu picked up the knife, looked at the assembly, and said, 'A practitioner of the Way, in all places, should be like holding a sword at the door.' After saying this, he threw the knife into the water, shouted loudly, and passed away. After cremation, in the fierce flames, a golden-purple Brahma image rose up, wearing a jeweled turban and forehead ornament. Thousands of officials in the prefecture surrounded and crowded around, shocked and amazed, calling it the collapse of the Buddha's horn, and all believed that he was a reincarnation of Zhou Jingang. The observer Chen Shibeng wrote 'Records of Extraordinary Events at Deshan', and built a pagoda at Deshan Temple, named the Pagoda of Wisdom Light.
Bao Yunqian said, 'I carried my alms bowl and followed my teacher Fu Xiang, passing by the Huanglong Shrine in Tanzhou. The elders of the prefecture all said that when Zen Master Yuan resided at Canxin Temple, the Huanglong God dreamed of requesting pure precepts, which was very strange. And what he did in Shaozhou was also like this.'
烏絲箋。刻曹溪為虎說法語。虎領子遠遁。瀟湘天秀。龍虎耀靈。化行江漢。豈偶然哉。
澄鏡月和尚住蘇西園嗣雪竇云。
碓庵青和尚住三峰青蘇州朱氏子。英雋絕人。幼游講席。棄講參儲和尚于靈巖。從入天臺。悟徹大法于光孝。機敏才洽。首眾靈巖。儲舉住靈巖。辭不顧。拂衣遨遊江淮間。至槜李。鶴洲太守朱葵石。請出世松陵長慶。移三峰祖席。機用縝密。道譽藹然。葵雪青和尚住湖州弁山法華寺嗣南屏巖初補住三峰。
石葉成和尚住法昌嗣靈巖儲操行清真法語穩密有古法昌之風。
山庵林和尚住太平採石乳山普明寺嗣靈巖儲仁山震和尚住天臺寶華嗣鄧尉璧法眼清晰堪紹鄧尉門風。
冬十月西湖愚庵明盂三宜和尚寂盂錢塘丁氏子。參雲門澄嗣法。歷住顯聖梵受珠明。問法者日繞萬指。晚筑愚庵西湖。閉門奉母。母順世。哭之慟。目為失明。十月初八日。無疾。忽語侍者曰。三日後吾行矣。至期眾集。相與語曰。師今尊候甚安。豈得撒手便行。盂曰。大眾。好看老僧登場一笑。語畢而逝。嗣法門人俍亭挺曰。師天性峻爽。英邁不羈。每引端師子政黃牛泉大道以自托。雖屢鋸獅座。往往負泉石之志。住湖上。攜小舟危坐終日。或自為櫓棹。放之中流。竟夜忘返。客至。見鮮衣怒馬
【現代漢語翻譯】 現代漢語譯本 烏絲箋。刻曹溪（地名，位於廣東省韶關市）為虎說法，虎領著幼崽遠遠地逃走了。瀟湘（指湖南一帶）天秀（山名），龍虎（山名，位於江西省鷹潭市）顯耀靈異，教化推行到江漢（指長江中游一帶）。這難道是偶然的嗎？
澄鏡月和尚住在蘇西園，是雪竇云的法嗣。
碓庵青和尚住在三峰，是青州朱氏的兒子。他英俊出衆，年少時就學習講經，後來放棄講經，到靈巖參拜儲和尚，跟隨他進入天臺（山名，位於浙江省臺州市）。在光孝寺徹悟大法。他機敏有才，最初在靈巖寺擔任首座。儲和尚推薦他住持靈巖寺，他推辭不接受，於是離開，在江淮一帶遊歷。到達槜李（古地名，今浙江嘉興）時，鶴洲太守朱葵石，請他出世住持松陵長慶寺，後來又移居三峰祖席。他機智縝密，德高望重。葵雪青和尚住在湖州弁山法華寺，是南屏巖初的法嗣，後來又補任三峰寺住持。
石葉成和尚住持法昌寺，是靈巖儲的法嗣，他的操行和法語穩重嚴密，有古代法昌寺的風範。
山庵林和尚住持太平採石乳山普明寺，是靈巖儲的法嗣。仁山震和尚住持天臺寶華寺，是鄧尉璧的法嗣，他的法眼清晰，可以繼承鄧尉的門風。
冬季十月，西湖愚庵明盂三宜和尚圓寂。明盂是錢塘丁氏的兒子，參拜雲門澄並繼承了他的法脈。他先後住持顯聖寺、梵受寺、珠明寺。向他請教佛法的人每天都很多。晚年他在西湖邊建造愚庵，閉門奉養母親。母親去世后，他哭得很悲痛，以至於眼睛都失明了。十月初八日，他沒有疾病，忽然對侍者說：『三天後我就要走了。』到了那天，眾人聚集在一起，互相說道：『師父您現在身體很好，怎麼能撒手就走呢？』明盂說：『各位，好好看老僧登場一笑。』說完就去世了。他的嗣法門人俍亭挺說：『師父天性剛毅爽朗，英俊豪邁不羈。經常引用端師子政、黃牛泉大道來寄託自己的志向。雖然多次住持名寺，但往往懷有隱居山林的志向。』他住在湖上時，經常乘坐小船危坐終日，或者自己搖櫓劃槳，放任小船漂流在江中，整夜忘記返回。客人來訪時，如果看到穿著華麗、騎著高頭大馬的人，
【English Translation】 English version Written on dark silk paper. Engraved the scene of Caoxi (a place name, located in Shaoguan City, Guangdong Province) preaching to tigers, the tigers led their cubs and fled far away. Xiaoxiang (referring to the Hunan area) Tianshou (mountain name), Longhu (mountain name, located in Yingtan City, Jiangxi Province) manifested spiritual wonders, and the teachings spread to the Jianghan (referring to the middle reaches of the Yangtze River) area. Is this just a coincidence?
Monk Cheng Jingyue resided in Su Xiyuan and was a Dharma heir of Xuedou Yun.
Monk Dui'an Qing resided in Sanfeng and was the son of the Zhu family of Qingzhou. He was exceptionally talented and handsome. In his youth, he studied lecturing, but later abandoned it to visit Monk Chu at Lingyan, following him to Tiantai (mountain name, located in Taizhou City, Zhejiang Province). He thoroughly understood the great Dharma at Guangxiao Temple. He was quick-witted and talented, initially serving as the head monk at Lingyan Temple. Monk Chu recommended him to be the abbot of Lingyan Temple, but he declined and left to travel around the Jianghuai area. When he arrived at Zuili (ancient place name, now Jiaxing, Zhejiang), Prefect Zhu Kuisheng of Hezhou invited him to take the position of abbot at Songling Changqing Temple, and later he moved to the ancestral seat of Sanfeng. He was resourceful and meticulous, and his reputation for virtue was well-known. Monk Kui Xueqing resided at Fahua Temple on Bian Mountain in Huzhou and was a Dharma heir of Nanping Yan Chu, later filling the position of abbot at Sanfeng Temple.
Monk Shi Ye Cheng resided at Fachang Temple and was a Dharma heir of Lingyan Chu. His conduct and Dharma talks were steady and meticulous, with the style of the ancient Fachang Temple.
Monk Shan'an Lin resided at Puming Temple on Rushan Mountain in Taiping Caishi and was a Dharma heir of Lingyan Chu. Monk Renshan Zhen resided at Baohua Temple in Tiantai and was a Dharma heir of Dengwei Bi. His Dharma eyes were clear and he could inherit the style of Dengwei.
In the tenth month of winter, Monk Yu'an Ming Yu Sanyi of West Lake passed away. Ming Yu was the son of the Ding family of Qiantang, studied with Yunmen Cheng and inherited his Dharma lineage. He successively resided at Xiansheng Temple, Fanshou Temple, and Zhuming Temple. Those who sought his teachings were numerous every day. In his later years, he built Yu'an by West Lake, closing his doors to care for his mother. After his mother passed away, he mourned deeply, to the point of losing his eyesight. On the eighth day of the tenth month, without illness, he suddenly said to his attendant: 'I will be leaving in three days.' When the day arrived, the crowd gathered and said to each other: 'Master, you are in good health now, how can you just leave?' Ming Yu said: 'Everyone, watch the old monk go on stage and smile.' After saying that, he passed away. His Dharma heir Liang Tingting said: 'The master was naturally resolute and straightforward, heroic and unrestrained. He often quoted Duan Shizi Zheng and Huangniuquan Dadao to express his aspirations. Although he repeatedly resided in famous temples, he often harbored the ambition to live in seclusion in the mountains and forests.' When he lived on the lake, he often sat precariously in a small boat all day long, or rowed the boat himself, letting it drift in the river, forgetting to return all night. When guests came, if he saw people dressed in fine clothes and riding tall horses,
。輒避去。孤兒乞士。相往還。甚善也。獨喜放生。臨湖筑小池。旦晚攜錢米。就漁人買魚。或蛇鳥蚌鱉。至者輒買。即窘迫。以他物償。全活無算。應機接物。有古云門之風。動止諧謔。無非密義。法席遍江左。老並棄去。獨以愚庵終其身。學者稱愚庵。嘗曰。吾恥近世禪者。高心空腹。不明一經。故勞勞講說。實不得已。他人以語言目我。失之矣。
丙午五年。
春正月二十七日揚州天寧濟恒巨渤和尚寂恒住天寧二十年。敬嚴道法。崇正鋤邪。堅剛不磨之力。雄峙淮南。浴畢。書偈曰。哆哆啝啝。六十二載。罵雨訶風。大功不宰。今朝踢倒娑婆。好看出頭天外。擲筆跏趺而逝。
二月退翁儲和尚應湖南撫軍周召南請浮湘視賦德山後事。
雨南 和尚住江寧靈谷嗣豁堂巖道風卓冠省會。
三月十六日四州夔州海明破山和尚寂明歷主岊岳。大峨。萬峰。中慶。鳳山。棲靈。祥符。無際。蟠龍。佛恩。雙桂十剎。宗風遐播。后當蜀變。方便化導。救免僇殺者甚眾。夔守夢明授一扇。展讀。其偈曰。屐聲滑滑響蒼苔。老去尋山一快哉。回首五云堪一笑。澹然瀟灑出塵埃。覺即遣候。而明已化去矣。郡守驚異。刊佈行世。
爾愚環和尚住崑山安禪。嗣雪竇云。在雪竇職庫司十五年。有
楊岐寶壽之風。
夏五月南屏凈慈巖和尚遽謝院事。命嗣法瑯玡宗衡繼席。擬退居普寧忽罹無妄。當事檢丈室。經籍之外。蕭然無一物。咸太息。至江寧下獄。在囹圄中。隨宜說法。人人感動。雖獄卒囚兇聞開示皆警發悲悔。佛聲浩浩。一時稱地獄西方。
法鐘覺和尚住常州天寧。嗣太白雪。雪嗣福嚴容。初住育王。遷琴川維摩。至姑蘇寄笠虎邱山塘。放小艇古鶴澗中。作山頂扣舷歌。以見志瀟灑。自得有政黃牛之風。
一足恩和尚住蘇州瑞光。嗣頂目徹。初住揚州福緣。將退游匡山。乃住瑞光頗著道譽。
冰鐵宗和尚繼席德山。嗣原直賦。
冬具德禮和尚退靈隱住徑山。靈隱百廢具興。法席冠天下。功成不居。徑山上乘和尚。躬詣直指堂。以徑山祖庭。扶衰振敝請禮。慨然應之。
四祖晦山顯和尚繼席靈隱。
支本孝和尚住湘西南臺白雲乘嗣。
諦輝輅和尚住堯峰興福嗣靈隱禮。
南澗梅谷悅和尚集列祖提綱及臨濟正宗錄嗣箸庵問。
一樹蔭和尚補住天寧嗣巨渤恒。
云德寶和尚開法潤州報恩嗣永寧淵報恩古剎久廢。為戎馬之場。僅餘敗橡佛像而已。寶居之。以恢復力任。伉直不狥時流。钁懇誅茆。有古德之風。
丁未六年。
【現代漢語翻譯】 現代漢語譯本： 楊岐寶壽的宗風。
（宋）夏五月，南屏凈慈巖和尚突然辭去院事，命嗣法弟子瑯玡宗衡接任住持。他本打算退居普寧，卻意外遭遇飛來橫禍。有關官員搜查他的丈室，除了經書之外，空無一物，都感嘆不已。后被押往江寧入獄。在監獄裡，他隨機說法，人人感動。即使是獄卒和兇惡的囚犯，聽了他的開示，也都警醒悔悟。佛法之聲浩大，一時被稱為地獄中的西方凈土。
法鐘覺和尚住在常州天寧寺，是太白雪的嗣法弟子。太白雪是福嚴容的嗣法弟子。法鐘覺和尚最初住在育王寺，后遷往琴川維摩寺，又到姑蘇寄笠、虎邱山塘等地。他常放小船在古鶴澗中，作山頂扣舷歌，以表達自己志向的瀟灑和自得，頗有政黃牛的風範。
一足恩和尚住在蘇州瑞光寺，是頂目徹的嗣法弟子。他最初住在揚州福緣寺，本打算退隱到匡山，後來住在瑞光寺，頗有聲譽。
冰鐵宗和尚接任德山寺住持，是原直賦的嗣法弟子。
（宋）冬，具德禮和尚從靈隱寺退居到徑山寺。靈隱寺在他治理下百廢俱興，成為天下第一的佛寺。他功成不居。徑山上乘和尚親自到直指堂，因為徑山是祖庭，爲了扶持衰敗，振興寺院，懇請具德禮和尚前去主持。具德禮和尚慨然應允。
四祖晦山顯和尚接任靈隱寺住持。
支本孝和尚住在湘西南臺白雲寺，是乘嗣的嗣法弟子。
諦輝輅和尚住在堯峰興福寺，是靈隱禮的嗣法弟子。
南澗梅谷悅和尚輯錄列祖提綱和臨濟正宗錄，是箸庵問的嗣法弟子。
一樹蔭和尚補任天寧寺住持，是巨渤恒的嗣法弟子。
云德寶和尚在潤州報恩寺開法，是永寧淵的嗣法弟子。報恩寺這座古老的寺廟荒廢已久，成了戰場，只剩下破敗的佛像。云德寶和尚住持此寺后，以恢復寺院為己任，剛正不阿，不順應世俗潮流，辛勤地剷除茅草，頗有古德的風範。
（宋理宗丁未）六年（1247年）。
【English Translation】 English version: The Style of Yangqi Baoshou.
In the fifth month of summer (Song Dynasty), Abbot Yan of Nanping Jingci Rock Temple suddenly resigned from his position, appointing his Dharma heir, Langya Zongheng, to succeed him. He intended to retire to Puning, but unexpectedly encountered unforeseen misfortune. Officials inspected his abbot's room and found nothing but scriptures, causing everyone to sigh. Later, he was escorted to Jiangning and imprisoned. In prison, he preached the Dharma according to the circumstances, moving everyone. Even the jailers and fierce prisoners, upon hearing his teachings, were awakened and repented. The sound of the Buddha's teachings was vast, and it was temporarily called the Western Pure Land in hell.
Monk Fachong Jue resided at Tianning Temple in Changzhou, a Dharma heir of Taibai Xue. Taibai Xue was a Dharma heir of Fuyan Rong. Monk Fachong Jue initially resided at Yuwang Temple, then moved to Qin Chuan Weimo Temple, and later to Gusuji Li, Huqiu Shantang, and other places. He often sailed a small boat in the ancient Hejian stream, composing songs of knocking on the hull at the top of the mountain to express his free and unrestrained aspirations, showing the style of Zheng Huangniu.
Monk Yizu En resided at Ruiguang Temple in Suzhou, a Dharma heir of Dingmu Che. He initially resided at Fuyuan Temple in Yangzhou, intending to retire to Kuang Mountain, but later resided at Ruiguang Temple, gaining considerable reputation.
Monk Bingtie Zong succeeded as abbot of Deshan Temple, a Dharma heir of Yuanzhi Fu.
In winter (Song Dynasty), Monk Jude Li retired from Lingyin Temple to Jingshan Temple. Under his management, Lingyin Temple was restored from ruins and became the foremost temple in the world. He did not dwell on his accomplishments. Monk Shangcheng of Jingshan Temple personally went to the Zhizhi Hall, because Jingshan was the ancestral temple, in order to support the decline and revitalize the temple, earnestly requesting Jude Li to preside over it. Jude Li readily agreed.
Monk Sizu Huishan Xian succeeded as abbot of Lingyin Temple.
Monk Zhiben Xiao resided at Baiyun Temple in Xiangxi South Mountain, a Dharma heir of Chengsi.
Monk Dihui Lu resided at Xingfu Temple in Yaofeng, a Dharma heir of Lingyin Li.
Monk Nanjian Meigu Yue compiled the Outlines of the Patriarchs and the Linji Orthodox Lineage Record, a Dharma heir of Zhuan Wen.
Monk Yishu Yin was appointed as abbot of Tianning Temple, a Dharma heir of Jubo Heng.
Monk Yunde Bao opened the Dharma at Baoen Temple in Runzhou, a Dharma heir of Yongning Yuan. The ancient Baoen Temple had been abandoned for a long time and became a battlefield, with only dilapidated Buddha statues remaining. After Monk Yunde Bao resided there, he took it upon himself to restore the temple, being upright and not conforming to worldly trends, diligently clearing the weeds, showing the style of ancient virtuous monks.
The sixth year of Dingwei (Southern Song Dynasty Lizong) (1247).
七月蘇州遁村報恩通賢浮石和尚寂。
八月懷海清和尚住語溪北禪寺。嗣洞上紫仙陽。
九月天笠珍和尚住南澗理安寺。
吼松澄和尚住南禪嗣古鏡符。符嗣龍池微。
塵甡 和尚嗣席靈谷 與雨南 同參。折節承嗣。任道為眾。法席為南省首推。其後普門 雪亭 相繼住持。道風不替。祥符蔭曰。南屏巖荷橫山將絕之緒。不以名位。介懷其後子孫皆多。折節成就。任重道法。凡紹隆法脈者。宜知所重矣。
冬十月十九日徑山宏禮具德和尚寂于揚州天寧。禮再應天寧期制之請。欣然至止。衲子云擁。應機說法。倍于常時。甫經七日。命設闔山供。是夕劇談。過夜半方寢。至五鼓興。易新衣履。疾呼侍者。頓足一下。曰快隨我上方去。先一日。法嗣碩揆志。迎師過上方說法。故云。侍僧亟至。而已逝矣。門弟子以陶龕封函。迎歸靈隱。建塔慧日軒。祥符蔭曰。鄧山。靈巖。靈隱。海內稱佛法僧三寶。靈隱門庭甲天下。學眾滿數萬指。不減南宋佛海時。具大方便。有大慧圓悟不及施之手眼。至沉幾駿發。則又度越于古云門。真欬唾𢌞天。揚眉倒日。所謂弄大旗手者非歟。蓋全力不欺。逢緣不借。故能擔荷如來。稱後勁之竫子也。
豁堂巖和尚事白還山。
退翁儲和尚退靈巖門
【現代漢語翻譯】 七月，蘇州遁村報恩通賢浮石和尚圓寂。
八月，懷海清和尚入住語溪北禪寺。他是洞上紫仙陽的法嗣。
九月，天笠珍和尚入住南澗理安寺。
吼松澄和尚入住南禪，是古鏡符的法嗣。古鏡符是龍池微的法嗣。
塵甡（人名）和尚繼承了靈谷（寺名）的席位，與雨南（人名）一同參學。他改變自己的行事風格來繼承法嗣，以弘揚佛法為己任，使得他的法席成為南省的首要之選。之後，普門（寺名）、雪亭（寺名）相繼住持，道風沒有衰退。祥符蔭（人名）說，南屏巖、荷橫山將要斷絕的法脈，不以名位為意，他的後代子孫很多都改變自己的行事風格來成就佛法，肩負起弘揚佛法的重任。凡是繼承和發揚光大法脈的人，都應該知道什麼是重要的。
冬十月十九日，逕山宏禮具德和尚在揚州天寧寺圓寂。宏禮和尚再次應天寧寺的邀請前去做佛事，他欣然前往。僧人如雲般擁護著他，他應機說法，比平時更加賣力。剛過了七天，他命人準備全寺的齋供。當晚暢談，直到半夜才入睡。五更時分醒來，更換了新的衣履，急忙呼喚侍者，頓足一下，說『快隨我到上方去』。前一天，他的法嗣碩揆志（人名）迎接師父到上方說法，所以這樣說。侍僧急忙趕到，但他已經圓寂了。門下弟子用陶龕封存遺體，迎回靈隱寺，建塔于慧日軒。祥符蔭（人名）說，鄧山（山名）、靈巖（寺名）、靈隱（寺名），在海內被稱為佛法僧三寶。靈隱寺的門庭是天下第一，學眾有數萬人，不亞於南宋（1127年-1279年）佛海（人名）時期。他有很大的方便法門，有很大的智慧，圓悟不及他的手眼。至於沉著冷靜，行動敏捷，則又超過了古代的雲門（人名）。真是欬唾𢌞天，揚眉倒日，這就是所謂的弄大旗手吧。他全力以赴，不欺騙，不借用外力，所以能夠擔負如來的重任，堪稱後起之秀。
豁堂巖和尚事情結束后返回山中。
退翁儲和尚退出了靈巖寺的住持之位。
【English Translation】 In July, Venerable Fushi, the abbot of Baoren Tongxian Monastery in Duncun, Suzhou, passed away.
In August, Venerable Huaihai Qing resided at Yuqi Bei Chan Monastery. He was a Dharma heir of Zixian Yang of the Dongshan lineage.
In September, Venerable Tianli Zhen resided at Nan Jian Li'an Monastery.
Venerable Housong Cheng resided at Nanchan Monastery, a Dharma heir of Gujing Fu. Fu was a Dharma heir of Longchi Wei.
Venerable Chen Shen (person's name) succeeded to the abbotship of Linggu (temple's name), having studied with Yunan (person's name). He changed his ways to inherit the Dharma lineage, taking it as his duty to propagate the Dharma, making his Dharma seat the foremost in the southern province. Later, Pumen (temple's name) and Xueting (temple's name) successively served as abbots, and the Dharma tradition did not decline. Xiangfu Yin (person's name) said that the Dharma lineage of Nanping Rock and Heheng Mountain, which was about to be cut off, did not care about fame and position. Many of his descendants changed their ways to achieve the Dharma, shouldering the heavy responsibility of propagating the Dharma. All those who inherit and promote the Dharma lineage should know what is important.
On the 19th day of the tenth month of winter, Venerable Hongli Jude of Jingshan Monastery passed away at Tianning Monastery in Yangzhou. Hongli responded again to the invitation of Tianning Monastery to perform Buddhist services, and he gladly went. Monks surrounded him like clouds, and he preached according to the occasion, even more vigorously than usual. After only seven days, he ordered the preparation of a vegetarian feast for the entire monastery. That evening, he talked late into the night before going to sleep. He woke up at the fifth watch, changed into new clothes and shoes, and hurriedly called the attendant, stomping his foot once, saying, 'Quick, follow me to the upper quarters.' The day before, his Dharma heir Shuo Kui Zhi (person's name) had welcomed the master to the upper quarters to preach the Dharma, hence he said this. The attendant monks rushed over, but he had already passed away. His disciples sealed the remains in a pottery urn and welcomed them back to Lingyin Monastery, building a pagoda at the Hui Ri Xuan. Xiangfu Yin (person's name) said that Deng Mountain (mountain's name), Lingyan (temple's name), and Lingyin (temple's name) are known throughout the country as the Three Jewels of Buddhism, Dharma, and Sangha. Lingyin Monastery's gate is the best in the world, with tens of thousands of students, not inferior to the time of Fohai (person's name) in the Southern Song Dynasty (1127-1279). He had great skillful means and great wisdom, and Yuanwu (person's name) could not match his hands and eyes. As for being calm and decisive, he surpassed the ancient Yunmen (person's name). Truly, his coughs and spittle flew across the sky, and his raised eyebrows turned the sun upside down. He was the so-called master of wielding the great banner. He went all out, without deceiving, and without borrowing external force, so he was able to shoulder the burden of the Tathagata and was worthy of being called a rising star.
Venerable Huotang Yan returned to the mountain after his affairs were completed.
Venerable Tuiweng Chu retired from the abbotship of Lingyan Monastery.
人卑牧謙迎至楚鹽兜率曇應杲首座繼席靈巖。
鎮江常樂寺濟廓無鄰和尚寂靈巖儲嗣。
戊申七年。
多羅惠王悟道受法王三歲愛持棕拂。自幼禮誦法華。受愍忠寺普潤老宿菩薩大戒。法名靜慈。康熙七年。年甫十八。詣西山。參天峰清禪師于青塔。清問如何是殿下佛性義。王云。遍體多是。又問如何是西來大意。王云。心之所發。師連問如何是大佛頂。王云所譚是實。又問十二面觀音。那一面是正觀音。王云。行住坐臥。又問千百億化身。那一身是真佛。王忽然起身端拱而立。又問五千四十八卷經論。那一卷是真經。王云。無思無慮。又云。普天之下。那一員是真僧。王云。心佛無二。王以偈呈清曰。數日前頭非我見。我今觀我遮那身。見聞即我生之性。我見精微義入神。空性圓明無滅故。我心六照性空真。空空佛性真為妙。妙處總然分主賓。一日參清。清問秋蟬夢破三更月。古寺敲殘午夜鐘。試問見色聞聲。畢竟是誰。王舉起手云。合掌當胸。清云。秋風開玉殿。夜雨滴金臺。只如玉樓人醉杏花天。且道得何三昧。方得斯人惺惺不睡。王正目而視。清云。揚眉瞬目。宏彰大法。王作禮。清云。人王法王。今日同條。中元日。清問杲日當空。無所不照。為甚麼不照覆盆之下。王云。逢人且說三分
【現代漢語翻譯】 現代漢語譯本：人卑牧謙恭敬地迎接楚鹽兜率曇應杲首座，繼承靈巖寺的住持之位。
鎮江常樂寺的濟廓無鄰和尚在靈巖寺圓寂，儲嗣接任。
戊申年（1668年）七年。
多羅惠王（身份尊貴之人，此處指多羅惠王）悟道后，受天峰清禪師傳法，並獲贈棕拂，愛惜持有三年。自幼年起便誦讀《法華經》。在愍忠寺接受普潤老宿授予的菩薩大戒，法名靜慈。康熙七年（1668年），年僅十八歲時，前往西山，參拜青塔的天峰清禪師。清禪師問：『什麼是殿下的佛性？』王回答說：『遍滿全身都是。』又問：『什麼是西來大意（禪宗祖師西來傳法的真意）？』王回答說：『心之所發。』禪師連續追問：『什麼是大佛頂（指《楞嚴經》）？』王回答說：『所談論的都是真實的。』又問：『十二面觀音（多面觀音菩薩）中，哪一面是正觀音？』王回答說：『行住坐臥都是。』又問：『千百億化身（觀音菩薩的無數化身）中，哪一身是真佛？』王突然起身，端正地拱手而立。又問：『五千四十八卷經論（指大藏經），哪一卷是真經？』王回答說：『無思無慮。』又說：『普天之下，哪一位是真僧？』王回答說：『心佛無二。』王以偈語呈給清禪師說：『數日前頭非我見，我今觀我遮那身。見聞即我生之性，我見精微義入神。空性圓明無滅故，我心六照性空真。空空佛性真為妙，妙處總然分主賓。』
一天，參拜清禪師時，清禪師問：『秋蟬夢破三更月，古寺敲殘午夜鐘。試問見色聞聲，畢竟是誰？』王舉起手說：『合掌當胸。』清禪師說：『秋風開玉殿，夜雨滴金臺。只如玉樓人醉杏花天，且道得何三昧（指修行所證悟的境界）？方得斯人惺惺不睡。』王正眼看著禪師。清禪師說：『揚眉瞬目，宏彰大法。』王作禮。清禪師說：『人王法王，今日同條。』中元節（佛教節日，盂蘭盆節）時，清禪師問：『杲日當空，無所不照，為什麼不照覆盆之下？』王回答說：『逢人且說三分。』
【English Translation】 English version: Ren Beimu respectfully welcomed the Venerable Chuyan Doushuai Tanying Gao to succeed the abbotship of Lingyan Temple.
Jikuo Wulin, the abbot of Changle Temple in Zhenjiang, passed away at Lingyan Temple, and Chu Si succeeded him.
The seventh year of Wushen (1668).
After Tara Huai Wang (a person of noble status, here referring to Tara Huai Wang) attained enlightenment, he received Dharma transmission from Chan Master Tianfeng Qing and was presented with a palm whisk, which he cherished for three years. From a young age, he recited the Lotus Sutra. He received the Bodhisattva precepts from Elder Purun of Minzhong Temple, and his Dharma name was Jingci. In the seventh year of Kangxi (1668), at the young age of eighteen, he went to West Mountain to visit Chan Master Tianfeng Qing at Qingta. Chan Master Qing asked: 'What is Your Highness's Buddha-nature?' The King replied: 'It pervades the entire body.' He further asked: 'What is the meaning of the Patriarch's coming from the West (the true meaning of Zen Buddhism's transmission from the West)?' The King replied: 'What arises from the mind.' The Chan Master continued to ask: 'What is the Great Buddha Crown (referring to the Surangama Sutra)?' The King replied: 'What is discussed is all true.' He further asked: 'Of the twelve-faced Avalokiteśvara (multi-faced Avalokiteśvara Bodhisattva), which face is the true Avalokiteśvara?' The King replied: 'Walking, standing, sitting, and lying down, all are.' He further asked: 'Of the billions of transformation bodies (countless manifestations of Avalokiteśvara Bodhisattva), which body is the true Buddha?' The King suddenly stood up, respectfully cupping his hands. He further asked: 'Of the 5,048 volumes of scriptures and treatises (referring to the Tripitaka), which volume is the true scripture?' The King replied: 'Without thought or deliberation.' He also said: 'Under all of heaven, who is the true monk?' The King replied: 'Mind and Buddha are not two.' The King presented a verse to Chan Master Qing, saying: 'Days ago, what I saw was not me; now I observe my Vairocana body. Seeing and hearing are the nature of my being; my seeing is subtle, and its meaning enters the divine. The empty nature is perfectly clear and without extinction; my mind illuminates the six realms, and the nature of emptiness is truly real. The emptiness of Buddha-nature is truly wonderful; in its wonder, host and guest are clearly distinguished.'
One day, while visiting Chan Master Qing, Chan Master Qing asked: 'Autumn cicadas break their dreams in the third watch of the moon; the ancient temple strikes the midnight bell until it is worn out. I ask, seeing form and hearing sound, who ultimately is it?' The King raised his hand and said: 'Palms together at the chest.' Chan Master Qing said: 'The autumn wind opens the jade palace; the night rain drips on the golden terrace. Just like the drunken man in the jade tower amidst apricot blossoms, what samadhi (state of meditative absorption) must one attain to keep this person awake?' The King looked directly at the Chan Master. Chan Master Qing said: 'Raising eyebrows and blinking eyes, widely proclaiming the Great Dharma.' The King made a bow. Chan Master Qing said: 'The King of Men and the King of Dharma are on the same path today.' On the Ghost Festival (Buddhist festival, Ullambana), Chan Master Qing asked: 'The bright sun is in the sky, illuminating everything; why does it not illuminate under the overturned bowl?' The King replied: 'When meeting people, speak only three parts.'
話。未肯全拋一片心。清深異王之機鋒卓越。乃復徴云。如何是臨濟宗旨。王以牙箸一卓。復打圓相。清云。王年十八悟道。即與優波鞠多同也。堪繼祖燈。乃付以源流衣拂。祥符蔭曰。 興朝潢屬。皆尊向佛乘。俱乘大願力而來者。若 多羅惠王之蚤登戒品。年十八悟證本有。而機契無礙。則尤超邁僅見。真示見人王身而說法者矣。故書以為吾道慶。並以風世焉。
碩揆志和尚補住徑山志鹽城孫氏子。參靈隱首眾。嗣法住上方禪智寺。毅然自任。刈茅闢土。欲圖恢復徑山虛席。僉謂非志不可。乃遷住。
己酉八年。
春愚山藏和尚住海寧安國寺嗣孤雲鑒。
冬十二月蘇州鄧尉宏璧剖右和尚寂除夕前二日。將入滅。告眾曰。老僧自受先師之命。住院三十五年。只是稱性而說。如今年老。不能領眾。且放身那畔。佛法自有人說。遂辭別道舊。裱散衣缽。巡視眾寮。苦切示誨。至深夜歸寢室。斂僧伽黎。行數步而逝。門人華頂震受遺命編次語錄十二卷行世。
庚戌九年。
秋七月二十日南屏正巖豁堂和尚寂。巖歸山後。將泛三泖。尋船子姓空遺蹟。而凈慈嗣法衡以疾往。眾乃迎巖還南屏。不入方丈。但下榻香世界。曰吾不久即辭世矣。何復以南屏荷我肩耶。取歷日選吉。沐浴端坐書
【現代漢語翻譯】 現代漢語譯本： 話。（未能完全放下心中的執念。）清深禪師認為多羅惠王的機鋒非常卓越，於是又問：『如何是臨濟宗（Linji School）的宗旨？』王用牙箸敲了一下，又畫了一個圓相。清深禪師說：『王在十八歲時悟道，就如同優波鞠多（Upagupta，佛陀弟子名）一樣，堪以繼承祖師的燈火。』於是將臨濟宗的源流衣拂交付給他。祥符蔭說：『興朝（Xing Dynasty）和潢屬（Huang Prefecture）都尊崇佛法，都是乘著大願力而來的。像多羅惠王這樣，年紀輕輕就受戒，十八歲就悟證了本有的佛性，而且機鋒敏銳，毫無滯礙，就更加超越常人，真是示現人王之身而說法的人啊。』所以記載這件事，認為是佛道的喜事，並用來勸勉世人。
碩揆志和尚，鹽城孫氏之子，補住徑山（Jingshan Mountain）的志書。他參學于靈隱寺（Lingyin Temple）的首座，嗣法后住在上方禪智寺（Shangfang Chanzhi Temple）。毅然決然地承擔起責任，砍茅草，開墾土地，想要恢復徑山寺的舊貌。大家都認為只有志和尚才能勝任，於是遷住徑山寺。
己酉八年（1609年）。
春，愚山藏和尚住持海寧安國寺（Haining Anguo Temple），是孤雲鑒禪師的嗣法弟子。
冬十二月，蘇州鄧尉宏璧剖右和尚在除夕前兩天圓寂。臨入滅前，告訴眾人說：『老僧自從接受先師的命令，住持寺院三十五年，只是隨順本性而說法。如今我年老了，不能再帶領大家，且放下這副身軀吧，佛法自然會有人來宣說。』於是辭別道友，分發衣缽，巡視各個寮房，苦口婆心地教誨。直到深夜回到寢室，披上僧伽黎（Samghati，袈裟），走了幾步就逝世了。門人華頂震接受遺命，編次語錄十二卷刊行於世。
庚戌九年（1610年）。
秋七月二十日，南屏正巖豁堂和尚圓寂。正巖和尚歸山後，打算泛舟三泖（Sanmao，地名），尋訪船子和尚（Boat Monk）的遺蹟。但凈慈寺（Jingci Temple）的嗣法弟子衡因病前往，眾人於是迎接正巖和尚回到南屏寺。他不進入方丈室，只是在香世界（Xiangshijie）放下床榻，說：『我不久就要辭世了，為何還要用南屏寺來加重我的負擔呢？』他選取歷日上的吉日，沐浴後端坐，書寫...
【English Translation】 English version: He (failed) to completely relinquish a piece of his mind. Chan Master Qingshen considered King Duoluo Hui's (Duoluo Hui Wang) quick wit and sharp insight to be outstanding. Therefore, he further inquired, 'What is the essence of the Linji (Linji School) School?' The King tapped with a chopstick and then drew a circle. Qingshen said, 'The King attained enlightenment at the age of eighteen, just like Upagupta (Upagupta, name of Buddha's disciple). He is worthy of inheriting the ancestral lamp.' Thereupon, he entrusted him with the lineage and robe of the Linji School. Xiangfu Yin said, 'The Xing Dynasty (Xing Dynasty) and Huang Prefecture (Huang Prefecture) all revered Buddhism, and they all came with great vows. Like King Duoluo Hui, who took precepts at a young age and attained enlightenment of his inherent Buddha-nature at the age of eighteen, and whose wit was sharp and unhindered, he is even more extraordinary and rarely seen. He truly manifested in the body of a human king to expound the Dharma.' Therefore, this event is recorded as a celebration of the Buddhist path and to encourage the world.
Abbot Shokui Zhi, son of the Sun family of Yancheng, supplemented the gazetteer of Jingshan Mountain (Jingshan Mountain). He studied under the chief monk of Lingyin Temple (Lingyin Temple), and after succeeding to the Dharma, he resided at Shangfang Chanzhi Temple (Shangfang Chanzhi Temple). He resolutely took on the responsibility, cutting thatch and reclaiming land, wanting to restore the old appearance of Jingshan Temple. Everyone believed that only Abbot Zhi could be competent, so he was moved to reside there.
The eighth year of Jiyou (1609).
In spring, Abbot Yushan Zang resided at Haining Anguo Temple (Haining Anguo Temple), and was a Dharma heir of Master Guyun Jian.
In the twelfth month of winter, Abbot Hongbi Pouyou of Dengwei, Suzhou, passed away two days before New Year's Eve. Before entering Nirvana, he told the assembly, 'Since receiving the order of my late teacher, I have been the abbot of this monastery for thirty-five years, only speaking in accordance with my nature. Now that I am old and unable to lead you, let go of this body, and there will naturally be someone to expound the Dharma.' Thereupon, he bid farewell to his fellow practitioners, distributed his robes and bowl, and inspected the various monks' quarters, earnestly teaching and instructing. Late at night, he returned to his room, put on his Samghati (Samghati, kasaya), took a few steps, and passed away. His disciple Huading Zhen accepted his last will and compiled twelve volumes of his recorded sayings to be published in the world.
The ninth year of Gengxu (1610).
On the twentieth day of the seventh month of autumn, Abbot Zhengyan Huotang of Nanping Temple passed away. After returning to the mountain, Zhengyan planned to sail on the Sanmao (Sanmao, place name) Lakes to seek the traces of Boat Monk (Boat Monk). However, Heng, the Dharma heir of Jingci Temple (Jingci Temple), went there due to illness, so the assembly welcomed Zhengyan back to Nanping Temple. He did not enter the abbot's room, but only laid down his bed in Xiangshijie (Xiangshijie), saying, 'I will soon pass away, why should I burden myself with Nanping Temple?' He selected an auspicious day from the calendar, bathed, sat upright, and wrote...
偈擲筆而逝。相國馮溥銘塔。宗伯龔鼎孳撰道行碑。曰師道風峻上。慧藻泉流。六坐道場滌凡滋聖。理徹詞腴。染翰會心。無不臻妙。益都閣學馮公與師最契。欲延之都下。師舉政黃牛偈句以謝。昔張文定言。黃梅曹溪以下諸尊宿。皆顏閔一流人。特儒門淡薄。收拾不住。余于豁公亦云。
晝林運和尚住夫山祥符運山陰祁中丞之子。幼隨其叔密庵老人季超居士學道有得。從儲和尚脫白。儲令承嗣密庵。庵嗣愚庵盂。
辛亥十年。
秋資福靈機觀和尚住福嚴。
徑山碩揆志和尚遷三峰三峰僧鑒青和尚建法堂成退院。啟迎儲和尚。儲以志事出無端。不當久留徑山。居恒謂其剛毅有斷。主法有條。適黃山檗庵和尚書來有合儲心。遂請志。志住三峰。禪學赴之。聲鵲起。
山學慧和尚住粵西南院嗣德山賦。
僧鑒青和尚補住支硎華山檗庵志和尚應請住黃山。儲和尚以青退三峰。命補住。青以舊時聽講之席。林巒泉壑。有當於心。欣然從之。
冬十一月望日嘉興古南通門牧雲和尚寂門晚退隱京口之鶴林。不升座上堂。往來無定跡。示誡法嗣條約十章。其首章以饑荒洊臻。人情蕭索。稱和尚者。盈街塞路。茍求餬口。人皆生厭。所施何來此亦甚不知時節者。凡我會下人。寧去徒眾。煨
【現代漢語翻譯】 現代漢語譯本：
他擲筆而逝。相國馮溥為他銘刻塔名，宗伯龔鼎孳撰寫道行碑。碑文說師父的道風嚴峻高尚，慧的文采如泉水般涌流。六次坐道場，洗滌凡塵，滋養聖潔。義理通徹，文辭豐腴，揮筆寫字，會悟於心，沒有不達到精妙的。益都閣學馮公與師父最為契合，想要延請他到京都。師父用政黃牛的偈句來謝絕。過去張文定說過，黃梅曹溪（六祖慧能的道場）以下的各位尊宿，都是顏回、閔子騫一流的人物，只是儒門淡泊，無法容納他們。我對豁公也這樣說。 晝林運和尚，住持夫山祥符寺，是山陰祁中丞的兒子。年幼時跟隨他的叔父密庵老人季超居士學道，頗有心得。從儲和尚那裡剃度出家。儲和尚讓他繼承密庵的法嗣，密庵又繼承愚庵盂的法嗣。 辛亥十年（清康熙十年，1671年）。 秋天，資福靈機觀和尚住持福嚴寺。 徑山碩揆志和尚遷往三峰寺，三峰寺僧鑒青和尚建成法堂後退居別院，迎請儲和尚。儲和尚認為志和尚的事情出於意外，不應該長久留在徑山。儲和尚一直認為他剛毅果斷，主持佛法有條理。恰好黃山檗庵和尚來信，與儲和尚的心意相合，於是就請了志和尚。志和尚住持三峰寺后，禪學之人紛紛前往，聲名鵲起。 山學慧和尚住持粵西南院，繼承德山賦的法嗣。 僧鑒青和尚補任支硎華山住持，檗庵志和尚應邀住持黃山。儲和尚因爲鑑青退居三峰寺，命他補任住持。鑒青因為過去聽講的席位，林間的山巒泉水山谷，很合他的心意，欣然聽從。 冬天十一月十五日，嘉興古南通門牧雲和尚圓寂，晚年退隱京口的鶴林寺。不升座上堂說法，往來沒有固定的軌跡。留下告誡法嗣的條約十章，第一章說因為饑荒連年，人情冷淡蕭索，稱和尚的人，盈街塞路，只是爲了餬口，人們都感到厭惡，所施捨的財物從哪裡來？這也是很不識時務的人。凡是我會下的人，寧可離去徒眾，煨
【English Translation】 English version:
He threw down his pen and passed away. The State Chancellor Feng Pu inscribed the name on his pagoda, and the Minister of Rites Gong Dingzi wrote a stele commemorating his virtuous conduct. The inscription said that the master's moral character was stern and lofty, and his wisdom flowed like a spring. He sat in the Dharma assembly six times, cleansing the mundane and nourishing the sacred. His understanding of principles was thorough, his writing rich, and his brushstrokes were in harmony with his heart, achieving perfection in everything. The Academician Feng of Yidu was most in tune with the master and wanted to invite him to the capital. The master declined with a verse about Zheng Huangniu. In the past, Zhang Wending said that all the venerable monks after Huangmei and Caoxi (the Sixth Patriarch Huineng's monastery) were like Yan Hui and Min Ziqian, but Confucianism was too indifferent to accommodate them. I also said this about Master Huo. Monk Zhoulin Yun, abbot of Xiangfu Temple on Mount Fu, was the son of Vice Minister Qi of Shanyin. As a child, he studied the Dao with his uncle, Layman Mi'an Laoren Jichao, and gained much insight. He was tonsured by Monk Chu. Monk Chu ordered him to succeed Mi'an's Dharma lineage, and Mi'an succeeded Yu'an Yu's lineage. The tenth year of Xinhai (1671 AD). In autumn, Monk Zifu Lingji Guan became the abbot of Fuyan Temple. Monk Shuo Kui Zhi of Jingshan Temple moved to Sanfeng Temple. Monk Jianqing of Sanfeng Temple built the Dharma hall and then retired to another courtyard, inviting Monk Chu. Monk Chu believed that Zhi's affairs were unexpected and that he should not stay at Jingshan Temple for long. Monk Chu always thought that he was resolute and decisive, and that his administration of the Dharma was orderly. Coincidentally, a letter came from Monk Bo'an of Huangshan, which coincided with Monk Chu's intentions, so he invited Monk Zhi. After Monk Zhi became the abbot of Sanfeng Temple, those who studied Chan flocked to him, and his reputation rose sharply. Monk Shanxue Hui became the abbot of the Southwest Courtyard of Yue, succeeding the Dharma lineage of De Shan Fu. Monk Jianqing was appointed to fill the position of abbot of Huashan Temple in Zhiying. Monk Bo'an Zhi was invited to become the abbot of Huangshan. Because Jianqing retired from Sanfeng Temple, Monk Chu ordered him to fill the position of abbot. Jianqing was happy to comply because the seats where he used to listen to lectures, the mountains, streams, and valleys in the forest, were very much to his liking. On the fifteenth day of the eleventh month in winter, Monk Muyun of Gu Nantong Gate in Jiaxing passed away. In his later years, he retired to Helin Temple in Jingkou. He did not ascend the seat to preach the Dharma, and his whereabouts were uncertain. He left ten articles of admonition for his Dharma heirs. The first article said that because of the continuous years of famine, people's feelings were cold and desolate, and those who called themselves monks filled the streets and roads, only seeking to make a living. People were disgusted, and where did the alms come from? These people were very ignorant of the times. All those under my tutelage would rather leave the congregation and warm
鐺過日等語。切中時病。預定逝期。怡然坐脫于吳門之觀瀆恤廬。塔全身於京口黃鶴山。未幾而塔示斜側。啟壙茶毗。獲五色舍利無算。有七會語錄懶齋別集行世。祥符蔭曰。宗師設化。因時而已。出處權宜。無有定法。當天童三峰振與之後。諸方教化盛行。未免有末流之弊。鶴林門和尚。身矯其偏。以挽滔滔之變態。可謂救時之尊宿也。
壬子十一年。
遠庵僼和尚住寧波瑞巖山開善寺。
秋九月二十七日蘇州靈巖宏儲退翁和尚寂儲退老堯封。辛亥。方伯慕天顏請回靈巖問道。舊學云臻。不倦參請。七月。粵西郡主專使來迎。不欲往。遂示疾。自製塔銘。自說封骨藏偈。書遺囑切誡門人。九月二十七日。顧大眾曰。老僧行道不力。有愧三峰先師。遂索浴更衣。跏趺而逝。阇維放異光明。頂齒不壞。舍利無算。塔于堯封山巔曰。大光明幢。諸會語錄百餘卷行世。嗣法寶雲南潛述行錄曰。臨濟氏沒七百年。綱宗墜而不舉。雖白日在天。沉云晦冥。隆萬之後。天童悟和尚。藏大機於一棒。三峰藏和尚。顯大用於三玄。從奇入正。道合如離。一時見聞之者。無不人人目眩股慄。而不知所措足。吾先師靈巖儲和尚。起而躬集大成。大機大用。如日月雷霆之在天下。奔走方內外之豪傑。江出寥廓。禮樂森備。
【現代漢語翻譯】 現代漢語譯本： 像『鐺過日』這樣的言語，切中當時的弊病。預先確定去世的日期，安詳地在吳門（今江蘇蘇州）的觀瀆恤廬圓寂。全身舍利塔建在京口（今江蘇鎮江）的黃鶴山。不久，塔身顯示傾斜，打開墓穴火化，獲得五色舍利無數。有《七會語錄》、《懶齋別集》流傳於世。祥符蔭說：『宗師設立教化，是根據時勢而定的。出仕或隱退都是權宜之計，沒有固定的法則。自從天童三峰振與之後（明朝），各地的教化盛行，難免出現末流的弊端。鶴林門和尚，矯正這種偏差，以挽救滔滔的頹勢，可以說是救時的尊宿。』
壬子十一年（明朝）。
遠庵僼和尚住在寧波瑞巖山開善寺。
秋季九月二十七日，蘇州靈巖宏儲退翁和尚寂滅，法號儲退老堯封。辛亥年（明朝），方伯慕天顏請他回到靈巖講道。以前的學人都聚集而來，不厭倦地參訪請教。七月，粵西郡主派專使來迎接，他不願前往，於是示現疾病。親自撰寫塔銘，親自說封骨藏的偈語，書寫遺囑，懇切告誡門人。九月二十七日，告訴大眾說：『老僧修行道業不力，有愧於三峰先師。』於是索要熱水洗浴更衣，結跏趺坐而逝。火化時放出奇異的光明，頂骨和牙齒沒有損壞，舍利無數。塔建在堯封山頂，名為『大光明幢』。各種集會的語錄一百多卷流傳於世。嗣法弟子寶雲南潛的述行錄說：『臨濟宗衰落七百年，綱宗墜落而不被重視。即使白日在天，也被沉云遮蔽。隆慶、萬曆之後（明朝），天童悟和尚，將大機用於一棒，三峰藏和尚，將大用於三玄。從奇特入手而歸於正道，道合而又如分離。一時見聞到的人，沒有不人人目眩股慄，而不知所措的。我的先師靈巖儲和尚，奮起而親自集大成，大機大用，如日月雷霆在天下執行。奔走于方內外的豪傑，如江河般廣闊，禮樂完備。』
【English Translation】 English version: Words like 'Dang Guo Ri' precisely addressed the malady of the time. He predetermined his passing date and serenely passed away sitting upright at the Xulu of Guandu in Wumen (present-day Suzhou, Jiangsu). His complete body stupa was built on Yellow Crane Mountain in Jingkou (present-day Zhenjiang, Jiangsu). Before long, the stupa showed signs of tilting. Upon opening the tomb for cremation, countless five-colored śarīra (relics) were obtained. The Qi Hui Yulu (Seven Assemblies' Records) and Lazy Zhai Bieji (Separate Collection of Lazy Zhai) are circulated in the world. Xiangfu Yin said, 'The establishment of teachings by a master is based on the circumstances of the time. Entering public service or retiring into seclusion are expedient measures, without fixed rules. Since the time of Tiantong Sanfeng Zhenyu (Ming Dynasty), the teachings in various places have flourished, but the drawbacks of the later generations are unavoidable. The monk of Helin Monastery corrected this deviation to save the declining trend, and can be called a venerable elder who saves the times.'
In the 11th year of Renzi (Ming Dynasty).
Venerable Yuan'an Fan resided at the Kai Shan Temple on Ruiyan Mountain in Ningbo.
On the 27th day of the ninth month of autumn, Venerable Hongchu Tuiong of Lingyan in Suzhou passed away, with the Dharma name Chu Tuilao Yaofeng. In the year of Xinhai (Ming Dynasty), Fangbo Mu Tianyan invited him back to Lingyan to preach the Dharma. Former students gathered, tirelessly seeking instruction. In the seventh month, the lord of Yuexi sent a special envoy to welcome him, but he was unwilling to go, so he manifested illness. He personally wrote the inscription for his stupa, personally recited the gāthā (verse) for sealing the bones, and wrote a will earnestly admonishing his disciples. On the 27th day of the ninth month, he told the assembly, 'This old monk has not diligently practiced the Way and is ashamed of the former teacher Sanfeng.' Then he asked for hot water to bathe and change clothes, sat in the lotus position, and passed away. During cremation, extraordinary light was emitted, the crown of his head and teeth remained intact, and countless śarīra (relics) were obtained. The stupa was built on the summit of Yaofeng Mountain, named 'Great Light Banner'. More than a hundred volumes of records from various assemblies are circulated in the world. The record of practice by his Dharma heir, Bao Yun Nanqian, says, 'For seven hundred years after the demise of the Linji school, the fundamental principles have fallen into disuse. Even though the sun is in the sky, it is obscured by dark clouds. After the Longqing and Wanli eras (Ming Dynasty), Venerable Tiantong Wu concealed great potential in a single staff, and Venerable Sanfeng Cang manifested great function in the three mysteries. Entering the path from the extraordinary and returning to the orthodox, the Way is united yet seemingly separate. Those who saw and heard it at the time were all dazzled and trembled, not knowing what to do. My former teacher, Venerable Lingyan Chu, rose up and personally compiled the great achievements, with great potential and function, like the sun, moon, and thunder operating in the world. Heroes from within and without rushed to him, as vast as the rivers, with complete rituals and music.'
臨濟之道。至先師為極盛矣。師矌情遠度。以古今為懷抱。說法獨存古之大意。嘗與東園人華大師書曰。西干東震兩大聖人之道。盡失其真者。大段在不知其意。意者行其所無事而已矣。聖人經綸天地。㧞擢山川莫不具大有為之略。極其有事。而總還其無事。此大法也。
冬十一月兜率卑牧謙和尚繼住靈巖。謙住兜率古道自持。恬退秘重。前後天臺國清興化及三峰諸剎請。皆力卻之。儲和倘簡諸門人中能任重。無加謙者囑方伯慕公力請繼席。一登座內外歎服。冬呆亮和尚住荊溪寶明寺嗣退翁儲。
癸丑十二年。
堯封月函潛和尚晦跡苕西潛自儲和尚寂后。棲遁苕溪洞庭之間。或一棹浮游於五湖山椒水湄。除上堯封展塔。足跡雖庵園不一至。衲子欲追隨之不可得。唯華山青靈巖謙和尚。間攜竹爐茗餌。相從於村澗溪橋邊。系船一日夕談。
以晉輪和尚住堯封興福嗣靈巖儲。
居士毛坤叩請諸方重複天池古剎。天池自毛中丞重建以後。後人營私。遂成丙舍。驅僧伐木。乾沒名山。坤字公厚。為中丞冢孫。蚤年從古南靈巖諸尊宿游。知有因果。慨念祖德戕於後人。乃走諸方以還復天池古剎叩請。松帶井人視首贈以詩。碓庵青漏霜潛及諸山名宿。各有詩文獎勉之。
甲寅十三年。
【現代漢語翻譯】 現代漢語譯本： 臨濟宗的道統，到先師（指儲和尚）時最為興盛。儲和尚胸懷曠達，眼光長遠，以古今大事為己任。他講法時，獨獨儲存了古人的大意。曾經給東園的華大師寫信說：『西干（指印度）和東震（指中國）這兩大聖人的道統，之所以大部分失去了真諦，主要在於不明白其中的真意。所謂真意，就是做那些無所作為的事情罷了。聖人治理天下，開山引水，無不具備大有作為的謀略，極盡有為之事，最終還是要回歸到無所作為。這才是大法的真諦。』
冬季十一月，兜率寺的卑牧謙和尚接替住持靈巖寺。謙和尚住持兜率寺時，堅持古老的修行方式，恬淡退隱，非常低調。先前天臺山國清寺、興化寺以及三峰等寺廟都曾邀請他去住持，都被他極力拒絕了。儲和尚認為眾弟子中能擔當重任的，沒有比謙和尚更合適的了，於是囑託方伯慕公極力邀請他來接替住持之位。謙和尚一登上法座，寺內寺外的人都歎服不已。冬季，呆亮和尚住持荊溪寶明寺，他是退翁儲和尚的弟子。
癸丑年（1673年）
堯封寺的月函潛和尚隱居在苕溪以西，自從儲和尚圓寂后，他就隱遁在苕溪洞庭一帶。有時獨自劃著小船，在五湖的山邊水畔遊蕩。除了去堯封寺參加佛塔的開光儀式，他的足跡幾乎不踏入庵園。僧人們想要追隨他都無法找到。只有華山青靈巖寺的謙和尚，偶爾會帶著竹爐和茶點，在村邊的小溪橋邊與他相會，繫著船，從早到晚地談論佛法。
晉輪和尚住持堯封興福寺，他是靈巖寺儲和尚的弟子。
居士毛坤請求各方重新修復天池寺這座古老的寺廟。天池寺自從毛中丞重建以後，後人爲了謀取私利，竟然把寺廟變成了民房，驅趕僧人，砍伐樹木，侵佔了這座名山。毛坤，字公厚，是毛中丞的孫子。早年跟隨古南靈巖寺的各位尊宿遊學，懂得因果報應的道理。他慨嘆祖先的功德被後人所破壞，於是奔走各方，請求恢復天池寺這座古老的寺廟。松帶井人視首贈送給他詩歌。碓庵青、漏霜潛以及各山的名僧大德，也都各自寫詩作文來鼓勵他。
甲寅年（1674年）
English version: The Linji (Rinzai) School's lineage reached its peak with the late Master (referring to Monk Chu). Master Chu possessed a broad mind and far-reaching vision, embracing both the past and present. His Dharma talks uniquely preserved the grand meaning of the ancients. He once wrote a letter to Master Hua of Dongyuan, saying: 'The doctrines of the two great sages of Xigan (India) and Dongzhen (China) have largely lost their true essence, mainly because they do not understand the true meaning. The so-called true meaning is simply doing things that are without action. Sages govern the world, opening mountains and diverting rivers, all possessing strategies for great achievements, exhausting all purposeful actions, and ultimately returning to non-action. This is the true essence of the Great Dharma.'
In the eleventh month of winter, Venerable Beimu Qian of Doushuai (Tushita) Monastery succeeded as abbot of Lingyan Monastery. Venerable Qian, while abbot of Doushuai Monastery, adhered to ancient practices, living a quiet and reclusive life. Previously, Guoqing Monastery of Tiantai Mountain, Xinghua Monastery, and various temples on the Three Peaks had invited him to be abbot, but he had strongly declined. Monk Chu believed that among his disciples, none was more suitable to bear the responsibility than Venerable Qian, so he entrusted Fangbo Mu Gong to earnestly invite him to succeed as abbot. Upon ascending the Dharma seat, everyone inside and outside the monastery was filled with admiration. In winter, Monk Dailiang became abbot of Baoming Monastery in Jingxi, a disciple of Tuiong Chu.
Gui Chou Year (1673)
Monk Yuehan Qian of Yaofeng Monastery lived in seclusion west of Tiaoxi. Since the passing of Monk Chu, he had been living in seclusion in the Dongting area of Tiaoxi. Sometimes he would row a small boat alone, wandering along the mountains and waters of the Five Lakes. Apart from going to Yaofeng Monastery to participate in the stupa's opening ceremony, his footprints rarely entered the monastery gardens. Monks who wanted to follow him could not find him. Only Venerable Qian of Qinglingyan Monastery on Mount Hua would occasionally bring a bamboo stove and tea snacks, meeting him by the village stream bridge, mooring the boat, and discussing the Dharma from morning till night.
Monk Jinlun became abbot of Xingfu Monastery in Yaofeng, a disciple of Monk Chu of Lingyan Monastery.
Layman Mao Kun requested various parties to restore the ancient Tianchi Monastery. Since the reconstruction of Tianchi Monastery by Vice Minister Mao, later generations had sought personal gain, turning the monastery into civilian housing, driving away monks, cutting down trees, and encroaching upon this famous mountain. Mao Kun, styled Gonghou, was the grandson of Vice Minister Mao. In his early years, he studied with various venerable monks of Gunan Lingyan Monastery, understanding the principle of cause and effect. He lamented that his ancestors' merits had been destroyed by later generations, so he traveled to various places, requesting the restoration of the ancient Tianchi Monastery. Ren Shishou of Songdaijing presented him with poems. Daian Qing, Lou Shuangqian, and other famous monks of various mountains also wrote poems and articles to encourage him.
Jia Yin Year (1674)
【English Translation】 English version: The Linji (Rinzai) School's lineage reached its peak with the late Master (referring to Monk Chu). Master Chu possessed a broad mind and far-reaching vision, embracing both the past and present. His Dharma talks uniquely preserved the grand meaning of the ancients. He once wrote a letter to Master Hua of Dongyuan, saying: 'The doctrines of the two great sages of Xigan (India) and Dongzhen (China) have largely lost their true essence, mainly because they do not understand the true meaning. The so-called true meaning is simply doing things that are without action. Sages govern the world, opening mountains and diverting rivers, all possessing strategies for great achievements, exhausting all purposeful actions, and ultimately returning to non-action. This is the true essence of the Great Dharma.'
In the eleventh month of winter, Venerable Beimu Qian of Doushuai (Tushita) Monastery succeeded as abbot of Lingyan Monastery. Venerable Qian, while abbot of Doushuai Monastery, adhered to ancient practices, living a quiet and reclusive life. Previously, Guoqing Monastery of Tiantai Mountain, Xinghua Monastery, and various temples on the Three Peaks had invited him to be abbot, but he had strongly declined. Monk Chu believed that among his disciples, none was more suitable to bear the responsibility than Venerable Qian, so he entrusted Fangbo Mu Gong to earnestly invite him to succeed as abbot. Upon ascending the Dharma seat, everyone inside and outside the monastery was filled with admiration. In winter, Monk Dailiang became abbot of Baoming Monastery in Jingxi, a disciple of Tuiong Chu.
Gui Chou Year (1673)
Monk Yuehan Qian of Yaofeng Monastery lived in seclusion west of Tiaoxi. Since the passing of Monk Chu, he had been living in seclusion in the Dongting area of Tiaoxi. Sometimes he would row a small boat alone, wandering along the mountains and waters of the Five Lakes. Apart from going to Yaofeng Monastery to participate in the stupa's opening ceremony, his footprints rarely entered the monastery gardens. Monks who wanted to follow him could not find him. Only Venerable Qian of Qinglingyan Monastery on Mount Hua would occasionally bring a bamboo stove and tea snacks, meeting him by the village stream bridge, mooring the boat, and discussing the Dharma from morning till night.
Monk Jinlun became abbot of Xingfu Monastery in Yaofeng, a disciple of Monk Chu of Lingyan Monastery.
Layman Mao Kun requested various parties to restore the ancient Tianchi Monastery. Since the reconstruction of Tianchi Monastery by Vice Minister Mao, later generations had sought personal gain, turning the monastery into civilian housing, driving away monks, cutting down trees, and encroaching upon this famous mountain. Mao Kun, styled Gonghou, was the grandson of Vice Minister Mao. In his early years, he studied with various venerable monks of Gunan Lingyan Monastery, understanding the principle of cause and effect. He lamented that his ancestors' merits had been destroyed by later generations, so he traveled to various places, requesting the restoration of the ancient Tianchi Monastery. Ren Shishou of Songdaijing presented him with poems. Daian Qing, Lou Shuangqian, and other famous monks of various mountains also wrote poems and articles to encourage him.
Jia Yin Year (1674)
夏六月干庵和尚退靈隱五嶽和尚繼住。
六月二十七日天童宏覺禪師道忞木陳和尚寂忞晚號夢隱道人。投老於會稽化鹿山之陽明洞天。自卜塔黃龍峰下。有九會百城北遊等錄行世。嗣法天岳晝和尚繼其席。
秋遠碧和尚補住育王嗣天寧覺。
天輿贊和尚住常州天寧嗣靈巖謙。
冬天笠珍和尚住龍池。
補庵喻和尚住蘇州陽山大慈寺。嗣靈巖儲。初住杭州凈土院。古道自持。不徇流俗。陽山大慈為晉支公道場。荒廢已久。喻居之。芟蘿墾棘。博飯栽田。頗存古德風致。
乙卯十四年。
夏五月卑牧謙和尚退靈巖僧鑒青和尚繼住。
諦輝輅和尚住靈隱。
七月初十日報恩大覺禪師通琇玉林和尚寂于淮安慈雲庵琇晚居天目。聞善權災。盡屏參侍。不食粒米。孑身潛出。渡江而北。至清江浦。止慈雲庵。示微疾。唯飲冷水。索筆書曰。本是無生。今亦無死。此是正說。余為魔說。擲筆而逝。先是過江都。曾以後事囑居士黃于升。升以問疾至。值已寂。乃治龕送天目建塔。
潭州海會行源璞中和尚寂萬如微嗣。
丙辰十五年。
仰山正志檗庵和尚寂志自黃山移仰山。將終焉。以老回吳。寓穹窿山前真際院。寂建塔黃山。門人虞山錢陸燦孝廉撰述道
【現代漢語翻譯】 現代漢語譯本 夏六月，干庵和尚退隱，靈隱五嶽和尚接替住持。
六月二十七日，天童宏覺禪師道忞（dào mǐn）木陳和尚圓寂，道忞晚號夢隱道人。晚年隱居於會稽化鹿山南面的陽明洞天。自己選擇塔址在黃龍峰下。有《九會百城北遊等錄》流傳於世。嗣法弟子天岳晝和尚繼承了他的位置。
秋季，遠碧和尚接替住持育王寺，繼承天寧覺和尚的法脈。
天輿贊和尚住持常州天寧寺，繼承靈巖謙和尚的法脈。
冬季，笠珍和尚住持龍池寺。
補庵喻和尚住持蘇州陽山大慈寺，繼承靈巖儲和尚的法脈。最初住持杭州凈土院。堅持古道，不隨波逐流。陽山大慈寺是晉朝支遁（支公）的道場，荒廢已久。喻和尚住持后，披荊斬棘，開墾田地，頗有古德的風範。
乙卯十四年（1675年）。
夏五月，卑牧謙和尚退隱靈巖寺，僧鑒青和尚接替住持。
諦輝輅和尚住持靈隱寺。
七月初十日，報恩大覺禪師通琇（tōng xiù）玉林和尚在淮安慈雲庵圓寂，通琇晚年居住在天目山。聽說善權發生災難，遣散所有侍從，不吃米飯，獨自悄悄離開，渡江北上，到達清江浦，住在慈雲庵。示現輕微疾病，只喝冷水，索要筆寫道：『本是無生，今亦無死。此是正說，余為魔說。』寫完擲筆而逝。此前經過江都時，曾將後事囑託給居士黃于升。黃于升因問病而來，正趕上通琇圓寂，於是料理後事，將靈龕送回天目山建塔。
潭州海會寺行源璞中和尚圓寂，萬如微繼承法脈。
丙辰十五年（1676年）。
仰山正志檗庵和尚圓寂，正志從黃山移居仰山。將要去世時，因為年老回到吳地，住在穹窿山前的真際院。圓寂后建塔于黃山。門人虞山錢陸燦孝廉撰寫了他的事蹟。
【English Translation】 English version In the sixth month of summer, Monk Gan'an retired, and Monk Wuyue of Lingyin Temple succeeded him as abbot.
On the 27th day of the sixth month, Chan Master Daomin (dào mǐn) of Tiantong Hongjue, also known as Monk Muchen, passed away. Daomin's later name was Hermit Mengyin. In his later years, he lived in seclusion in the Yangming Grotto on the south side of Mount Hualu in Kuaiji. He chose his own pagoda site below Huanglong Peak. The 'Records of Nine Assemblies and Travels to a Hundred Cities' and other writings are circulated in the world. His Dharma heir, Monk Tianyue Zhou, succeeded him.
In autumn, Monk Yuanbi took over as abbot of Yuwang Temple, succeeding Tianning Jue.
Monk Tianyu Zan became the abbot of Tianning Temple in Changzhou, succeeding Lingyan Qian.
In winter, Monk Li Zhen became the abbot of Longchi Temple.
Monk Bu'an Yu became the abbot of Daci Temple on Yangshan Mountain in Suzhou, succeeding Lingyan Chu. He initially resided at Jingtu Monastery in Hangzhou. He adhered to the ancient path and did not follow popular customs. Daci Temple on Yangshan Mountain was the Daoguan (place of practice) of Zhi Dun (Zhīgōng) of the Jin Dynasty, which had been abandoned for a long time. After Monk Yu resided there, he cleared away brambles and thorns, cultivated fields, and preserved the demeanor of ancient virtuous monks.
Year Yimao 14 (1675).
In the fifth month of summer, Monk Beimu Qian retired from Lingyan Temple, and Monk Seng Jianqing succeeded him as abbot.
Monk Dihui Lu became the abbot of Lingyin Temple.
On the tenth day of the seventh month, Chan Master Tongxiu (tōng xiù) Yulin, the Great Enlightenment Master of Bao'en Temple, passed away at Ciyun Hermitage in Huai'an. Tongxiu resided on Mount Tianmu in his later years. Hearing of the disaster in Shanquan, he dismissed all attendants, stopped eating rice, and secretly left alone, crossing the river to the north and arriving at Qingjiangpu, where he stayed at Ciyun Hermitage. He showed a slight illness, only drank cold water, and asked for a pen to write: 'Originally there is no birth, and now there is no death. This is the correct teaching; the rest is the teaching of demons.' After writing, he threw down the pen and passed away. Previously, when passing through Jiangdu, he had entrusted his affairs to layman Huang Yusheng. Huang Yusheng came to inquire about his illness, only to find that he had already passed away. So he arranged the funeral and sent the spirit niche back to Mount Tianmu to build a pagoda.
Monk Xingyuan Puzhong of Haihui Temple in Tanzhou passed away, and Wan Ruwei succeeded him.
Year Bingchen 15 (1676).
Monk Zhengzhi Bo'an of Yangshan Mountain passed away. Zhengzhi moved from Huangshan to Yangshan. When he was about to pass away, he returned to Wu due to old age and resided in the Zhenji Courtyard in front of Mount Qionglong. After his death, a pagoda was built on Huangshan Mountain. The scholar Qian Lucan of Yushan wrote about his deeds.
行兼銘塔。祥符蔭曰。檗庵和尚在也出世皆以道自任。晚尤循戒彌謹。真當於古人中求之也。
秋立勝樞和尚住梁溪摩竭嗣靈巖儲。
寶華仁山震和尚修三峰燈史。
丁巳十六年。
秋金陵東山大咸咸和尚寂咸天童忞嗣。臨寂。以海舟慈祖行實。示嗣法太守陳寅。囑以力辨誵訛。國清觀英毅庵和尚寂于梁溪眾香庵英靈巖儲嗣。歷住祥符國清。
堯封文杲曇應和尚寂。
戊午十七年。
輪庵揆和尚住紹興大能仁揆茂苑文相國之後。少以名家子。從儲和尚于靈巖參悟。壯遊四方。從戰洞庭湖。因礟警出家。嗣靈巖儲。
廣陵聶先樂讀居士續指月錄。
己未十八年。
龍池行淵素嚴和尚寂淵嗣萬如微。初住射州永寧。遷吳江接待。后住龍池。操履縝密。緇素重之。
去息溟和尚住靈巖僧鑒青和尚退居華山。
金陵寶華山讀體見月律師寂體承三昧光律師之緒。大振南山一宗。嚴凈毗尼。為天下戒學之所趨止。門人定庵德基嗣其席。
今釋澹歸和尚寂。
常州太平崇原問松和尚寂原江陵張氏子。受具戒于寶華光律師。領書記。詣天童不契。入夫椒見儲和尚。服膺。痛加錐劄。股勤五年。嗣法深入天臺歷諸方。值金粟容升座。原犯眾喝之
。容曰。鼓粥飯原作聽勢。容曰。裝聾作啞。原呼蒼天而退。蔣晦庵請住玉泉。未幾棄去。侍御許青嶼。孝廉李確庵。請住太平。五月朔預示偈曰。草鞋腳板尚離披。倒跨虛空嫌電遲。欲識問松真面目。西風黃葉敗殘時。臨寂。書囑語並偈畢。侍者進茶。揮手曰不用了。跏趺端坐而逝。
庚申十九年。
碩揆志和尚。住揚州善慶。志自三峰退席后。遊歷苕西五州山水之間。住善慶。未幾遷靈隱。
金山鐵舟 和尚寂嗣磬山問。
童碩宏和尚住靈巖溟因歲饑退。宏補住。
井人視和尚住金陵碧峰石頭庵視字笠居。別號不庵。生緣莆田林氏。初游白下講席。棄登雙徑。謁禮和尚。禮寂。參退翁儲于古堯封。服膺入室。儲寂。復游白門。卞孝旨居士請居石頭庵。孤懷大意。落落難合。衲子多及門而退。祥符蔭曰。庚申之春。余汛棹白門。時巢山至和尚隱獅峰團瓢。莆莊雲和尚以筆墨遊戲于藏山樓。而井人和尚方高臥石頭。每曳杖過從。探梅古寺。聯榻空齋。今巢山莆莊已寂。而井人亦音問杳然。因對秋風為之一嘆。
道目眼和尚住弁山龍華嗣伴我侶遷皋亭佛日舜巨 和尚住凈慈嗣豁堂巖。
芙蓉雪廠 和尚遷荊溪法藏 嗣。
大覺徴聖圖和尚住支硎圓通寺嗣靈巖儲。
【現代漢語翻譯】 容（Rong，人名）說：『鼓粥飯原作聽勢。』容（Rong，人名）說：『裝聾作啞。』原（Yuan，人名）呼喊蒼天而退。蔣晦庵（Jiang Huian，人名）請他住持玉泉寺，沒多久就離開了。侍御許青嶼（Xu Qingyu，人名），孝廉李確庵（Li Quean，人名），請他住持太平寺。五月初一預先寫下偈語說：『草鞋腳板尚且破舊，倒跨虛空還嫌電光遲緩。想要認識問松的真正面目，就在西風吹落黃葉殘敗之時。』臨終前，寫完囑咐的話和偈語，侍者端上茶，他揮手說不用了，然後跏趺端坐而逝。
庚申十九年（1680年）。
碩揆志（Shuo Kuizhi，人名）和尚，住持揚州善慶寺。志（Zhi，人名）從三峰寺退席后，遊歷苕溪以西五州的山水之間。住持善慶寺，沒多久遷往靈隱寺。
金山鐵舟（Jinshan Tiezhou，人名）和尚圓寂，是磬山問（Qingshan Wen，人名）的法嗣。
童碩宏（Tong Shuohong，人名）和尚住持靈巖寺，因為年成饑荒而退隱。宏（Hong，人名）補位住持。
井人視（Jingren Shi，人名）和尚住持金陵碧峰石頭庵，視（Shi，人名）字笠居，別號不庵。生於莆田林氏。起初在白下聽講經，後來放棄而登上雙徑山。拜謁禮（Li，人名）和尚，禮（Li，人名）和尚圓寂。參學于古堯封的退翁儲（Tuiweng Chu，人名），服膺並進入他的門室。儲（Chu，人名）圓寂后，又遊歷白門。卞孝旨（Bian Xiaozhi，人名）居士請他居住石頭庵。他孤高自許，難以與人相合，很多衲子到他門下又退走了。祥符蔭（Xiangfu Yin，人名）說：『庚申年（1680年）的春天，我乘船巡視白門，當時巢山至（Chaoshan Zhi，人名）和尚隱居在獅峰團瓢，莆莊云（Puzhuang Yun，人名）和尚在藏山樓以筆墨遊戲，而井人（Jingren，人名）和尚正高臥在石頭庵。我經常拄著枴杖去拜訪他，一同在古寺探梅，在空曠的齋房裡並榻而眠。如今巢山（Chaoshan，人名）和莆莊（Puzhuang，人名）都已經圓寂，而井人（Jingren，人名）也音信渺無。因此面對秋風，我不禁為之嘆息。』
道目眼（Daomuyan，人名）和尚住持弁山龍華寺，是伴我侶（Banwo Lü，人名）的法嗣。遷往皋亭佛日寺。舜巨（Shun Ju，人名）和尚住持凈慈寺，是豁堂巖（Huotang Yan，人名）的法嗣。
芙蓉雪廠（Furong Xuechang，人名）和尚遷往荊溪法藏寺，是...的法嗣。
大覺徴聖圖（Dajue Zheng Sheng Tu，人名）和尚住持支硎圓通寺，是靈巖儲（Lingyan Chu，人名）的法嗣。
【English Translation】 Rong (Rong, a personal name) said: 'Drumming porridge and rice is originally listening to the situation.' Rong (Rong, a personal name) said: 'Feigning deafness and dumbness.' Yuan (Yuan, a personal name) cried out to the heavens and retreated. Jiang Huian (Jiang Huian, a personal name) invited him to reside at Yuquan Temple, but he left after a short time. The Censor Xu Qingyu (Xu Qingyu, a personal name), and the Licentiate Li Quean (Li Quean, a personal name), invited him to reside at Taiping Temple. On the first day of the fifth month, he foreshadowed in a verse, saying: 'The straw sandals are still tattered, crossing the void is still too slow for lightning. If you want to know the true face of the pine, it is when the west wind blows down the yellow leaves in decay.' Before his death, he finished writing his instructions and verse. The attendant offered tea, but he waved his hand and said it was not needed. Then he sat in full lotus posture and passed away.
The 19th year of Gengshen (1680 AD).
Monk Shuo Kuizhi (Shuo Kuizhi, a personal name) resided at Shanqing Temple in Yangzhou. After Zhi (Zhi, a personal name) retired from Sanfeng Temple, he traveled among the mountains and rivers of the five prefectures west of Tiaoxi. He resided at Shanqing Temple, and soon after moved to Lingyin Temple.
Monk Jinshan Tiezhou (Jinshan Tiezhou, a personal name) passed away, a Dharma heir of Qingshan Wen (Qingshan Wen, a personal name).
Monk Tong Shuohong (Tong Shuohong, a personal name) resided at Lingyan Temple, but retired due to famine. Hong (Hong, a personal name) filled the position.
Monk Jingren Shi (Jingren Shi, a personal name) resided at the Shitou Hermitage of Bifeng in Jinling. Shi (Shi, a personal name), styled himself Liju, and had the alias Bu'an. He was born into the Lin family of Putian. Initially, he attended lectures in Baixia, but later abandoned them and ascended Shuangjing Mountain. He paid respects to Monk Li (Li, a personal name), and Monk Li (Li, a personal name) passed away. He studied with Tuiweng Chu (Tuiweng Chu, a personal name) of Guyaufeng, embracing his teachings and entering his inner circle. After Chu (Chu, a personal name) passed away, he traveled to Baimen. Layman Bian Xiaozhi (Bian Xiaozhi, a personal name) invited him to reside at Shitou Hermitage. He was solitary and self-assured, difficult to get along with, and many monks who came to his door retreated. Xiangfu Yin (Xiangfu Yin, a personal name) said: 'In the spring of Gengshen (1680 AD), I patrolled Baimen by boat. At that time, Monk Chaoshan Zhi (Chaoshan Zhi, a personal name) was living in seclusion at Shifeng Tuanpiao, Monk Puzhuang Yun (Puzhuang Yun, a personal name) was playing with brush and ink at Cangshan Tower, and Monk Jingren (Jingren, a personal name) was sleeping soundly at Shitou Hermitage. I often visited him with a cane, exploring plum blossoms in the ancient temple, and sleeping side by side in the empty study. Now Chaoshan (Chaoshan, a personal name) and Puzhuang (Puzhuang, a personal name) have both passed away, and there is no news from Jingren (Jingren, a personal name). Therefore, facing the autumn wind, I cannot help but sigh.'
Monk Daomuyan (Daomuyan, a personal name) resided at Longhua Temple in Bianshan, a Dharma heir of Banwo Lü (Banwo Lü, a personal name). He moved to Fori Temple in Gaoting. Monk Shun Ju (Shun Ju, a personal name) resided at Jingci Temple, a Dharma heir of Huotang Yan (Huotang Yan, a personal name).
Monk Furong Xuechang (Furong Xuechang, a personal name) moved to Fazang Temple in Jingxi, a Dharma heir of...
Monk Dajue Zheng Sheng Tu (Dajue Zheng Sheng Tu, a personal name) resided at Yuantong Temple in Zhishen, a Dharma heir of Lingyan Chu (Lingyan Chu, a personal name).
寶林宗徹孤朗和尚寂嗣靈巖儲。
海虞白雀寺雪爐冶和尚寂冶嗣黃山志。
辛酉二十年。
雪悟思和尚住揚州天寧思嗣巨渤恒。初住延令慶雲。退隱廬山鏡湖。天寧荒頹之後。思至。一振起之。衲子復雲集。
秋八月二十四日蘇州靈巖式謙卑牧和尚寂謙赴紹興大能仁之請。過武林。督關樞部使慕見蒼。留供巢云堂問道。遂坐脫。趺坐三日。顏色如生。傾城士女。瞻禮感嘆。奉龕還吳。建塔夫椒。嗣法門人祥符紀蔭曰。師誠愨慈愛。出於天性。尊師重法。深達大體。生平無倨詞傲色。淵默持重。俯身狥物。樂易和平。使人即而親之。軟語甘言。皆導肯綮。至入室投機。雖上根宿學。皆溟涬莫能湊泊。惠施不蓄。缽無留供。說法能得儲和尚之旨。有語錄十餘卷行世。
九月二十九日湖州資福行觀靈機和尚寂觀住資福三十八載。凡樵採之山。安僧之地。尺寸皆縮衣缽親置。始則草屋荒基。終焉瓊樓絳殿。門庭嚴冷。風規整肅。諸方咸稱為楊岐高峰再世云。塔全身於本山。祥符蔭曰。禪雖不在於坐。然塵水方濁。非靜以澄之。何以令其凈極光生。近日諸方。禪風浩浩滔天。資福以干爆爆一著子。坐斷天下人。而南澗繼之。遂使忙忙貪程之流。不致走殺白雲。後學初機。且使狂心頓歇。
【現代漢語翻譯】 現代漢語譯本 寶林宗的宗徹孤朗和尚圓寂，他是靈巖儲和尚的法嗣。
海虞白雀寺的雪爐冶和尚圓寂，他是黃山志和尚的法嗣。
辛酉年（1621年）二十年。
雪悟思和尚住持揚州天寧寺，他是巨渤恒和尚的法嗣。最初住持延令慶雲寺，後來退隱於廬山鏡湖。天寧寺荒廢之後，思和尚來到這裡，重新振興了它，僧人又重新聚集。
秋季八月二十四日，蘇州靈巖寺的式謙卑牧和尚圓寂。謙和尚應紹興大能仁寺的邀請，路過武林（杭州），督關樞部使慕仰慕他的風采，留他在巢云堂供養並向他問道。於是謙和尚坐化圓寂，保持趺坐姿勢三天，顏色如生。全城的士人和婦女都來瞻仰禮拜，感嘆不已。人們將他的靈龕送回吳地（蘇州），在夫椒山建造佛塔。他的嗣法門人祥符紀蔭說：『我的師父真誠慈愛，這是他的天性。他尊重師長，重視佛法，深刻理解大義。一生沒有傲慢的言辭和神色，深沉寡言，持重老成，謙卑地為眾生服務，樂觀平和，使人一接觸就感到親切。他用溫和的言語和甘美的教誨，引導人們領悟佛法的關鍵。至於入室請教，即使是上等根器和有宿世學問的人，也感到茫然不知所措。他樂於施捨而不積蓄，缽盂里沒有剩餘的供養。說法能夠領會儲和尚的宗旨，有語錄十餘卷流傳於世。』
九月二十九日，湖州資福寺的行觀靈機和尚圓寂。觀和尚住持資福寺三十八年，凡是砍柴的山，安置僧人的地方，尺寸大小都親自安排。開始時是茅草屋和荒涼的地基，最終建成了華麗的樓閣殿宇。寺院門庭莊嚴肅穆，風氣規矩整肅，各方都稱他為楊岐高峰的再世。他的全身舍利塔建在本山。祥符紀蔭說：『禪雖然不在於坐禪，然而塵世的水渾濁不清，不用靜坐來澄清它，怎麼能使它清凈到極點而發出光明呢？近日各方的禪風浩浩蕩蕩，資福寺用干爆爆的一著，截斷了天下人的妄想。南澗和尚繼承了他的禪風，於是使那些忙忙碌碌、貪圖路程的人，不至於白跑一趟。對於初學的人來說，也能使他們狂亂的心頓時止息。』
【English Translation】 English version Baolin Sect's Zongche Gulang (宗徹孤朗) Monk passed away, he was the Dharma heir of Lingyan Chu (靈巖儲) Monk.
Xue Lu Ye (雪爐冶) Monk of Baique (白雀) Temple in Haiyu (海虞) passed away, he was the Dharma heir of Huangshan Zhi (黃山志) Monk.
The 20th year of Xinyou (辛酉) (1621).
Xue Wu Si (雪悟思) Monk resided at Tianning (天寧) Temple in Yangzhou (揚州), he was the Dharma heir of Ju Bo Heng (巨渤恒) Monk. Initially, he resided at Qingyun (慶雲) Temple in Yanling (延令), later he retired to Jinghu (鏡湖) Lake in Lushan (廬山). After Tianning Temple became desolate, Si Monk came and revitalized it, and monks gathered again.
In the eighth month of autumn, on the 24th day, Shi Qian Bei Mu (式謙卑牧) Monk of Lingyan (靈巖) Temple in Suzhou (蘇州) passed away. Qian Monk, upon invitation from Danengren (大能仁) Temple in Shaoxing (紹興), passed through Wulin (武林) (Hangzhou). The Supervising Secretary of the Ministry of Revenue, Mu, admired his demeanor and kept him in Chaoyun (巢雲) Hall, asking him about the Dharma. Thereupon, Qian Monk sat in meditation and passed away, maintaining the lotus position for three days, his complexion as if alive. The scholars and women of the entire city came to pay respects and were filled with admiration. People sent his spirit tablet back to Wu (吳) (Suzhou), and built a pagoda on Mount Fujiao (夫椒). His Dharma heir, Xiangfu Ji Yin (祥符紀蔭), said: 'My master was sincere and loving, this was his nature. He respected teachers and valued the Dharma, deeply understanding the great principles. Throughout his life, he had no arrogant words or expressions, he was profound and taciturn, holding himself with gravity, humbly serving sentient beings, optimistic and peaceful, making people feel close to him upon contact. He used gentle words and sweet teachings to guide people to understand the key points of the Dharma. As for entering the room to ask for guidance, even those with superior roots and past-life learning felt at a loss. He was happy to give without accumulating, and there were no remaining offerings in his bowl. His Dharma talks were able to grasp the essence of Chu Monk's teachings, and there are more than ten volumes of his recorded sayings circulating in the world.'
On the 29th day of the ninth month, Xing Guan Lingji (行觀靈機) Monk of Zifu (資福) Temple in Huzhou (湖州) passed away. Guan Monk resided at Zifu Temple for 38 years, personally arranging the size of the mountains for firewood and the places for monks to settle. In the beginning, it was a thatched hut and desolate foundation, and eventually magnificent pavilions and halls were built. The temple gate was solemn and strict, and the atmosphere was orderly and respectful. All quarters called him the reincarnation of Yangqi Gaofeng (楊岐高峰). His complete body stupa was built on this mountain. Xiangfu Ji Yin said: 'Although Chan (禪) is not about sitting in meditation, the water of the world is turbid. If you don't use stillness to clarify it, how can you make it pure to the extreme and emit light? In recent days, the Chan wind in all quarters is vast and turbulent. Zifu Temple used a dry and explosive move to cut off the delusions of people in the world. Nanjian (南澗) Monk inherited his Chan style, thus preventing those who are busy and greedy for the journey from running in vain. For beginners, it can also make their mad minds stop immediately.'
但死水活龍。須是點睛得妙。此稱法苑龍門之所以不易易也。
子昂 和尚繼席資福旋寂松庵正和尚補住。
靈隱三目淵和尚寂碩揆志和尚補住。
壬戌二十一年。
癸亥二十二年。
天輿贊和尚退天寧過庵輪和尚補住贊連遇洊饑。力支叢席。以病瘁退。延輪主法。
中峰曉庵了法師寂嗣蒼雪徹。
京都鎮國寺廣林山庵和尚寂林復乳山法席。重新鎮國寂。嗣法載月舟和尚繼其席。
雪庵致和尚補住靈巖嗣擔雪儲。
甲子二十三年。
聖駕南巡。
冬十一月 幸揚州天寧平山。各灑 宸翰二。天寧曰蕭閑。平山曰怡情。 幸金山。 敕重修飾。 御製文紀之。勒石金山。 御書扁曰江天一覽 幸夾山竹林。及蘇州瑞光虎邱。有 御製修竹賦尚書張玉書等。勒石竹林寺(臣)僧紀蔭曰。爰自虞舜定典。五年一巡狩。厥後帝王雖有封禪巡幸之舉。然未有超邁古今。如今 皇上者也。 乘輿南巡。 聖政大端。山野之人。不能窺測。亦所不敢扢揚。謹書臨幸法門。 光垂禪苑者一二大段。恭志 龍蹕 奎章。山林千載。傳為盛事。佳話流播。真 佛心天子。垂護無疆者也。
揚州北來圓通寺別傳 和尚疏請修理天下名山法席 發明(疏雖不報。書
【現代漢語翻譯】 現代漢語譯本：但死水也能變成活龍，關鍵在於點睛之筆是否精妙。這就是法苑龍門之所以難以輕易改變的原因。
子昂和尚在繼任資福寺住持后圓寂，正和尚接替住持松庵。
靈隱寺的三目淵和尚圓寂，碩揆志和尚接替住持。
壬戌二十一年（1742年）。
癸亥二十二年（1743年）。
天輿贊和尚退任天寧寺住持，過庵輪和尚接替住持。贊和尚在任期間遭遇連年饑荒，竭力維持寺院運作，因病勞累而退任，由輪和尚主持寺院。
中峰曉庵了法師圓寂，繼承了蒼雪徹的法脈。
京都鎮國寺的廣林山庵和尚圓寂，林和尚恢復了乳山寺的法席，重新振興了鎮國寺，圓寂。他的嗣法弟子載月舟和尚繼承了他的住持之位。
雪庵致和尚接替住持靈巖寺，繼承了擔雪儲的法脈。
甲子二十三年（1744年）。
皇帝南巡。
冬季十一月，皇帝駕臨揚州天寧寺和平山寺，分別題寫了宸翰二幅。天寧寺的題詞是『蕭閑』，平山寺的題詞是『怡情』。皇帝駕臨金山寺，下令重新修繕，並親自撰寫文章記錄此事，刻石于金山寺。御書匾額為『江天一覽』。皇帝駕臨夾山竹林寺以及蘇州瑞光寺、虎丘寺，御製《修竹賦》，由尚書張玉書等人刻石于竹林寺。(臣)僧紀蔭說：『自從虞舜制定典章，每五年進行一次巡狩。此後的帝王雖然也有封禪巡幸之舉，但沒有誰能超越古今，像如今的皇上這樣。』 皇帝乘車南巡。 聖上的政事大端，山野之人無法窺測，也不敢妄加評論。謹書寫皇帝臨幸佛門，光輝照耀禪院的一二大事，恭敬地記錄皇帝的足跡和御筆題詞。山林千載，傳為盛事，佳話流傳，真是佛心天子，垂護無疆啊。
揚州北來圓通寺的別傳和尚上疏請求修繕天下名山法席，闡明（雖然奏疏沒有得到批覆，但書...
【English Translation】 English version: But dead water can become a living dragon. The key is whether the finishing touch is exquisite. This is why it is not easy to change the Dragon Gate of the Dharma Garden.
Monk Zi'ang passed away after succeeding as abbot of Zifu Temple, and Monk Zheng succeeded as abbot of Song'an.
Monk Yuan of the Three Eyes of Lingyin Temple passed away, and Monk Kui Zhi succeeded as abbot.
The twenty-first year of Renxu (1742).
The twenty-second year of Guihai (1743).
Monk Tianyu Zan retired as abbot of Tianning Temple, and Monk Guo'an Lun succeeded as abbot. During Monk Zan's tenure, he encountered years of famine and tried his best to maintain the operation of the temple. He retired due to illness and exhaustion, and Monk Lun presided over the temple.
Dharma Master Zhongfeng Xiao'an Liao passed away, inheriting the Dharma lineage of Cangxue Che.
Monk Guanglin Shan'an of Zhenguo Temple in Kyoto passed away. Monk Lin restored the Dharma seat of Rushan Temple, revitalized Zhenguo Temple, and passed away. His Dharma heir, Monk Zaiyue Zhou, succeeded him as abbot.
Monk Xue'an Zhi succeeded as abbot of Lingyan Temple, inheriting the Dharma lineage of Danxue Chu.
The twenty-third year of Jiazi (1744).
The Emperor made a southern tour.
In the eleventh month of winter, the Emperor visited Tianning Temple and Pingshan Temple in Yangzhou, and wrote two pieces of imperial calligraphy respectively. The inscription for Tianning Temple was 'Xiaoxian' (leisurely), and the inscription for Pingshan Temple was 'Yiqing' (pleasant mood). The Emperor visited Jinshan Temple, ordered it to be renovated, and personally wrote an article to record the event, which was engraved in stone at Jinshan Temple. The imperial plaque was inscribed 'Jiang Tian Yi Lan' (A Panoramic View of the River and Sky). The Emperor visited Jiashan Bamboo Forest Temple, as well as Ruiguang Temple and Huqiu Temple in Suzhou. He composed 'Ode to Cultivating Bamboo', which was engraved in stone at Bamboo Forest Temple by Zhang Yushu and others, a high-ranking official. (Your servant) Monk Ji Yin said: 'Since Emperor Yu Shun established the canon, he conducted a tour every five years. Although later emperors also had ceremonies of Feng and Shan and tours, none have surpassed the past and present, like the current Emperor.' The Emperor traveled south by carriage. The grand affairs of the Emperor's administration are beyond the comprehension of those in the mountains and fields, and they dare not comment rashly. I respectfully record one or two major events of the Emperor's visit to the Buddhist gate, shining upon the Chan monasteries, and respectfully record the Emperor's footsteps and imperial inscriptions. The mountains and forests will pass on this grand event for thousands of years, and the beautiful stories will spread. Truly, he is an Emperor with the heart of a Buddha, protecting without bounds.
Monk Biechuan of Yuangtong Temple in Yangzhou submitted a memorial requesting the repair of the Dharma seats of famous mountains throughout the country, clarifying (although the memorial was not approved, the book...
之以見為法之公。而不恤私也) 嗣紫蓋衡。住北來圓通。寺荒頹。志圖興復。而力任不倦。至天寧覲 上。乃上疏。
乙丑二十四年。
山曉晰和尚寶積錄成錄集於山翁忞和尚。載古德嘉言懿行。及斷簡殘編。未竟業而晰足成之。學士徐元文為之序。
檗巖黃和尚住婁東海寧嗣天童忞。
侶巖荷和尚住湖州烏山龍泉嗣金粟升。
如皋大覺天揆晉和尚寂晉嗣紫蓋衡。
伊𨸒哲和尚住嘉興竺溪嗣天童忞。
冬十一月兜率蛤庵圓和尚寂嗣山翁忞。
椒庵音和尚住三峰嗣南嶽儲。
山𦦨杲和尚住江陰蕩霧嗣天童忞。
寄庵鹵和尚住雲門顯聖嗣且拙 嗣瑞白雪證南 和尚重興越州開元寺靈隱淵嗣。
丙寅二十五年。
堯封寶雲南潛月函和尚寂潛晚寓蘇臺之蓑衣庵。以著述為事。有玉椒筆乘。表正集。法華領。太極圖表。周易七略等書。皆發古今人天之秘奧。
利禪亙和尚補住資福嗣靈機觀。
丁卯二十六年。
穆文德和尚恢復天池嗣靈隱禮初住婁東法輪夾山與天寧法諍 發明(法本無諍。以法為諍。非法也。故書。以示儆)。
天笠珍和尚住南澗時。有一居士。從南澗往靈隱參碩揆志和尚。問女子出定公案。志答之而
珍別其語。僧傳至維揚天寧。雪悟思和尚晚參。舉而評之。夾山聞而上堂批摘天寧。天寧因出正辯錄夾山出杜邪說。祥符蔭曰。古人拈提公案。如太阿䃲礴。八面受敵。而太虛無痕。或抬或搦。皆涂毒鼓聲。聞者皆死。有聞之而不死者。則非涂毒鼓聲也。靈隱之答出定語。雖未必言中有響。南澗之別。豈能句下無私。天寧之舉。亦非黨親不黨理者。正辨杜邪之出。均之過矣。法門以無諍為宗。行道當先忘我見。雖曰為法。實未忘情。不能不為之扼腕也。
戊辰二十七年。
揚州天寧上思雨山和尚寂門人師昂元繼席。
香山智操寒松和尚寂嗣百愚斯歷住青龍龍華喻葦翚和尚住靈巖未幾退居承天嗣南嶽儲。
夏五月二十三日緇素公集虞山毀五論雜詩板鶴林牧雲門和尚寂已久。時刻其懶齋後集。末附五論雜詩。皆譭誣三峰靈巖之語。鶴林法孫雪鑒。秀峰兩和尚皆云。論詩之刻。為人所誤。親賚板至虞山興福。集闔邑士紳耆舊。禮佛懺悔。劈板焚之。鐵牛居士錢湘靈七十九老孝廉。札報許青嶼侍御曰。是役也。非為三峰奮螳臂。正是為古南拔鶴箭耳。祥符蔭曰。佛祖住世。各相讚歎稱揚。以引眾生信向。增長福慧。未聞有毀訾雌黃。退人善根者。況涂污先達。而快己私乎。書之以示立言者不可不慎。
【現代漢語翻譯】 現代漢語譯本： 珍別改變了他的說法。僧人將此事傳到了維揚（今江蘇揚州）的天寧寺。雪悟思和尚在晚參時，舉出此事並加以評論。夾山禪師聽聞后，上堂批駁天寧寺的說法。天寧寺因此拿出『正辯錄』，指責夾山禪師的『杜邪說』。祥符蔭禪師說：『古人拈提公案，就像太阿劍（比喻鋒利的寶劍）揮舞，八面受敵，而太虛（指天空）卻不留痕跡。或抬高或壓制，都像是涂毒鼓的聲音，聽到的人都會死去。有聽到卻不死的人，那就不是涂毒鼓的聲音了。』靈隱寺的回答是出定語，雖然未必言中有響，南澗的分別，豈能句下無私。天寧寺的舉動，也並非是袒護親近而不講道理的人。正辨杜邪的出現，都太過分了。佛法以無諍為宗旨，修行應當先忘記自我，雖然說是爲了佛法，實際上還是沒有忘記情。不能不為此扼腕嘆息。
戊辰年（1748年），
揚州天寧寺的上思雨山和尚圓寂，他的弟子師昂元繼承了他的位置。
香山智操寒松和尚圓寂，他的法嗣百愚斯歷住持青龍寺、龍華寺，喻葦翚和尚住持靈巖寺不久後退隱，居住在承天寺，是南嶽儲禪師的法嗣。
夏季五月二十三日，僧人和俗人公開聚集在虞山，銷燬了『五論雜詩』的詩板。鶴林牧雲門和尚圓寂已久，此時刻印了他的『懶齋後集』，末尾附有『五論雜詩』，內容都是譭謗三峰和靈巖寺的話語。鶴林寺的法孫雪鑒和秀峰寺的兩位和尚都說，刻印這些詩的時候，是被別人所矇蔽。他們親自帶著詩板到虞山興福寺，聚集了全縣的士紳耆老，禮佛懺悔，劈開詩板焚燒。鐵牛居士錢湘靈，七十九歲的老孝廉，寫信報告給許青嶼侍御說：『這次行動，不是爲了三峰寺而奮起反抗，正是爲了替古南禪師拔除毒箭啊。』祥符蔭禪師說：『佛祖住世的時候，都是互相讚歎稱揚，以此來引導眾生信奉，增長福慧，沒有聽說過有譭謗指責，退人善根的人。更何況是涂污先達，來滿足自己的私慾呢？』記錄下來，是爲了告誡那些著書立說的人，不可不謹慎啊。
【English Translation】 English version: Zhenbie changed his statement. The monk transmitted this matter to Tianning Temple in Yangzhou (now Jiangsu Province). Master Xue Wu Si, during the evening meditation, brought up this matter and commented on it. Chan Master Jiashan, upon hearing this, went to the hall to criticize Tianning Temple's statement. Tianning Temple, therefore, produced the 'Zheng Bian Lu' (Record of Correct Discernment), accusing Chan Master Jiashan of 'Du Xie Shuo' (Heterodox Sayings). Chan Master Xiangfu Yin said: 'The ancient people's picking up of public cases is like the wielding of the Tai'a sword (a metaphor for a sharp sword), facing enemies on all sides, yet the Tai Xu (the sky) leaves no trace. Whether elevating or suppressing, it is like the sound of a poisoned drum, and those who hear it will die. Those who hear it and do not die are not hearing the sound of a poisoned drum.' Lingyin Temple's answer is a statement from Samadhi (deep meditation), although it may not necessarily have resonance in its words; Nanjian's distinction, how can it be without selfishness in its sentences. Tianning Temple's actions are also not about favoring relatives and not being reasonable. The appearance of Zheng Bian and Du Xie are both excessive. The Dharma gate takes non-contention as its principle, and practice should begin with forgetting oneself. Although it is said to be for the Dharma, in reality, one has not forgotten emotions. One cannot help but sigh in regret for this.
In the year Wuchen (1748),
Master Shang Si Yushan of Tianning Temple in Yangzhou passed away, and his disciple Shi Ang Yuan succeeded his position.
Chan Master Xiangshan Zhi Cao Hansong passed away, and his Dharma heir Baiyu Sili resided at Qinglong Temple and Longhua Temple. Chan Master Yu Wei Hui resided at Lingyan Temple and soon retired, residing at Chengtian Temple, and was the Dharma heir of Nanyue Chu.
On the twenty-third day of the fifth month of summer, monks and laypeople publicly gathered at Yushan to destroy the woodblocks of 'Miscellaneous Poems on Five Theories'. Chan Master Helin Muyunmen had passed away for a long time, and at this time, his 'Lazy Zhai Later Collection' was printed, with 'Miscellaneous Poems on Five Theories' attached at the end, the content of which was all slander against Sanfeng and Lingyan Temple. Xuejian, the Dharma grandson of Helin Temple, and the two masters of Xiufeng Temple both said that when these poems were printed, they were deceived by others. They personally brought the woodblocks to Xingfu Temple in Yushan, gathered the gentry and elders of the entire county, paid homage to the Buddha, repented, and split the woodblocks to burn them. Layman Tie Niu, Qian Xiangling, an old Xiaolian (successful candidate in the imperial examination) at the age of seventy-nine, wrote a letter to Imperial Censor Xu Qingyu, saying: 'This action is not to rise up in resistance for Sanfeng Temple, but to remove the poisoned arrow for Chan Master Gu Nan.' Chan Master Xiangfu Yin said: 'When the Buddhas and Patriarchs were in the world, they all praised and extolled each other in order to guide sentient beings to believe, increase blessings and wisdom. I have never heard of anyone who slanders and criticizes, or diminishes people's roots of goodness. Moreover, to smear the predecessors in order to satisfy one's own selfish desires?' This is recorded to warn those who write books that they must be cautious.
毋逞一時之媢忌。而為正人公論所不容也。
己巳二十八年。
聖駕南巡。
春二月初五日。 駕幸鄧山聖恩寺。拈香禮 佛。 駐蹕桂軒。 賜書松風水月四字。初六日。 幸靈巖。登琴臺。時寒溪揆侍。特加 顧問。 賜靈巖 御書嵐翠二字。 幸杭州靈隱云棲等處。 賜靈隱 御書雲林二字。
駕渡錢塘。祀 大禹陵。 迴鑾至姑蘇欲游華山。因雨阻。 御書遠清二字。 御製詩一首。曰欲向青山澗壑行。春云又變曉陰輕。句陳不遣驚禪定。恐礙林間碧草生。遣中使馳 賜華山僧鑒青。青詣 行在謝。特見 優禮。 幸江寧大報恩寺。復 駕臨金山天寧等處 回鑒。(臣)僧紀蔭恭跋 御書遠清后。曰帝王治天下。以字垂世。實自大禹始。嘗覽岣嶁峰前第一碑。知天經地畫。載更鴻蒙結繩之治。比之蚪篆蟲書。巋然河漢。宜其平成敷奠萬國敉寧也。恭惟 今上皇帝。御極致治。度越古今。道德渾全。無能稱述。伏睹二次 南巡。竊窺 聖意大端。同乎舜禹。至於仁風道韻。光及林泉。則又自昔名山大澤之所未有。 龍蹕奎章。震耀巖壑。為山靈海若之所訶護者非一。而華山遠清二字。則尤仰嘆用意據典。不同泛然。以此知睿智周知。而無一事一物之不得其當也。蓋華山以山如蓮花得名
【現代漢語翻譯】 不要逞一時的嫉妒，以致被正直的人和公正的輿論所不容。
己巳二十八年（1729年）。
皇帝南巡。
春季二月初五日， 皇帝駕臨鄧山聖恩寺，拈香禮佛，駐紮在桂軒，賜『松風水月』四字。初六日，駕臨靈巖，登上琴臺。當時寒溪揆侍奉在側，特別加以顧問。賜靈巖『嵐翠』二字。駕臨杭州靈隱、云棲等地，賜靈隱『雲林』二字。
皇帝渡過錢塘江，祭祀大禹陵。迴鑾到達姑蘇，想要遊覽華山，因為下雨受阻，御書『遠清』二字，御製詩一首，說：『想要向青山澗壑行，春云又變曉陰輕。句陳不遣驚禪定，恐礙林間碧草生。』派遣中使飛速賜給華山僧人鑒青。鑒青前往皇帝行宮謝恩，受到特別的優待和禮遇。駕臨江寧大報恩寺，再次駕臨金山、天寧等地返回。 （臣）僧紀蔭恭敬地在御書『遠清』后跋文說：帝王治理天下，用文字垂於後世，實際上是從大禹開始的。曾經看過岣嶁峰前的第一碑，知道天經地畫，記載著更為久遠的鴻蒙結繩之治，相比于蝌蚪文和蟲書，巍然如河漢，適宜于天下太平，敷布奠定，萬國安寧。恭敬地認為當今皇上，治理達到了極致，超越古今，道德渾然完備，無法稱述。伏地看到兩次南巡，私下窺探聖意的大端，與舜和禹相同。至於仁風道韻，光及林泉，則是自古以來名山大澤所沒有的。皇帝的車駕和奎星之章，震耀巖壑，被山神海若所呵護的，不止一處。而華山的『遠清』二字，則尤其仰慕感嘆其用意和依據典故，不同於泛泛之作。由此可知皇上的睿智周知，沒有一事一物不得其當。華山因為山像蓮花而得名。
【English Translation】 Do not indulge in momentary jealousy, lest you be rejected by upright people and public opinion.
The 28th year of Jisi (1729).
The Emperor's southern tour.
On the fifth day of the second month of spring, The Emperor visited the Shengen Temple on Dengshan Mountain, offered incense and paid respects to the Buddha, stayed at Guixuan, and bestowed the four characters 'Song Feng Shui Yue' (Pine Breeze, Water Moon). On the sixth day, he visited Lingyan and ascended the Qin Terrace. At that time, Han Gye-kwi attended him and was given special consultation. He bestowed the two characters 'Lan Cui' (Emerald Green) to Lingyan. He visited Lingyin and Yunqi in Hangzhou, and bestowed the two characters 'Yun Lin' (Cloud Forest) to Lingyin.
The Emperor crossed the Qiantang River and sacrificed at the Mausoleum of Da Yu (Great Yu). Returning to Gusu, he wanted to visit Mount Hua, but was hindered by rain. He wrote the two characters 'Yuan Qing' (Distant Serenity) and composed a poem, saying: 'Wanting to go to the green mountains and ravines, the spring clouds change to light morning shade. Gouchen (a star) does not allow disturbing meditation, fearing to hinder the green grass growing in the forest.' He sent a eunuch to quickly bestow it to the monk Jianqing of Mount Hua. Jianqing went to the Emperor's palace to thank him and received special favor and courtesy. He visited the Dabaoen Temple in Jiangning, and then visited Jinshan, Tianning and other places before returning. (Your subject) Monk Jiyin respectfully wrote after the Emperor's writing 'Yuan Qing': Emperors govern the world, using words to pass on to future generations, which actually began with Da Yu. I once saw the first stele in front of Mount Gulou, knowing the heaven's laws and earth's layout, recording the even more distant Hongmeng knot-tying governance, compared to tadpole script and insect writing, towering like the Milky Way, suitable for the world's peace, spreading and establishing, and the tranquility of all nations. I respectfully believe that the current Emperor has reached the ultimate in governance, surpassing the past and present, with complete and flawless morality, which cannot be described. Prostrating myself, I saw the two southern tours, and privately glimpsed the great purpose of the Emperor, which is the same as Shun and Yu. As for the benevolent customs and Taoist charm, shining on the forests and springs, which is something that famous mountains and great lakes have not had since ancient times. The Emperor's carriage and the chapter of Kui star, shook the rocks and ravines, and were protected by the mountain gods and sea gods in more than one place. And the two characters 'Yuan Qing' of Mount Hua, especially admire and sigh at its intention and basis in allusions, different from ordinary works. From this, it can be known that the Emperor's wisdom is all-knowing, and there is not a single thing that is not appropriate. Mount Hua is named because the mountain is like a lotus flower.
。宋儒周敦頤之愛蓮說有曰。吾獨愛蓮之出淤泥而不染。濯清漣而不妖。香遠益清。亭亭凈直。可遠觀而不可褻玩焉。碓庵和尚住是山。寒溪揆和尚稱其道韻。 皇帝聞而欲游華山。雨阻未往。錫之詩云云。碓庵名曉青。命意制詞。藹然可見。復大書遠清二字。 敕寒溪馳賜青謁見行在。 帝令進詩染翰撒 御前寶爐以予之。可謂千載光華。躬逢其盛。和尚退而焫香告眾。勒石昭后。手書五湖山中。屬(臣)僧紀蔭恭跋之。蔭跧伏菰蒲。何足以測高深。唯是久涵至化。同沐恩光。謹以平昔欽仰 聖德之純全。及今茲欣慕 聖意之淵雅者。而飏言之。真覺如天之仁。有同大舜。而無間之德。實類神禹。是以望秩山川。肆覲羣后。而民之愛戴。咽路歡闐。不啻赤子之親慈父。近乳母。此固從來鑾輿巡幸之所無。而銀鉤寶勒。寵賚禪林。則又與岳瀆千秋。昭其奠麗者異矣。額手式瞻者。知 皇上尊貴渾忘。禮遇山林守道之士。而凡山林學道者。其益銘頌無強。勉效潛修。以無負我 佛心天子。光揚道化之至意。其庶幾乎。
(臣)僧紀蔭曰。恭惟 聖駕二次南巡。有曠古難逢者五事。一儀衛不設。老幼擁戴。而滿路歡填。二風日晴和。江山效靈。而 皇情悅豫。三供億無需。閭閻安堵。四蠲赦大霈。恩澤淪肌。五山林
【現代漢語翻譯】 現代漢語譯本： 宋朝的儒學家周敦頤在他的《愛蓮說》中寫道：『我唯獨喜愛蓮花，它從污泥中生長出來卻不被污染，經過清水的洗滌卻不顯得妖艷，香氣傳播越遠越顯得清幽，筆直地挺立著，可以遠遠地觀賞卻不能褻玩。』 碓庵和尚住在華山，寒溪揆和尚稱讚他的道韻。 皇帝聽說了這件事，想要遊覽華山，但因為下雨而未能成行。皇帝賜給他詩，詩中寫道......（此處省略詩的內容）。碓庵，法名曉青，他的詩詞寓意深刻，令人肅然起敬。他又用大字書寫『遠清』二字。 皇帝命令寒溪帶著曉青去覲見皇上。 皇帝命令曉青進獻詩歌，揮毫潑墨，並將御前的寶爐賜予他。這真可謂是千載難逢的光榮，親身經歷了這盛事。和尚退下後，點燃香火告訴眾人，並將此事刻在石碑上，昭示後人。他親手書寫了『五湖山中』幾個字，由（臣）僧紀蔭恭敬地題跋。我紀蔭身處偏僻之地，見識淺薄，哪裡能夠測度高深的境界。只是長久地受到教化，一同沐浴著皇恩。謹以我平時欽佩皇上聖德的純全，以及如今欣慕皇上聖意的淵博高雅，來表達我的心意。我真切地感受到皇上如天一般的仁慈，如同大舜一樣；而皇上無私的德行，實在像神禹一樣。因此，皇上祭祀山川，會見眾諸侯，百姓愛戴皇上，在道路上歡呼雀躍，就像赤子親近慈父，靠近乳母一樣。這本來就是歷來皇帝巡幸所沒有的盛況，而用銀鉤寶勒裝飾的馬匹，賞賜給禪林，這又與岳瀆千秋的祭祀不同，彰顯了皇上的奠定和美麗。我舉手仰望，知道皇上尊貴無比，卻不忘禮遇山林中堅守正道的修行之士。凡是山林中修道的人，更加要銘記皇上的恩德，努力傚法潛心修行，不要辜負我佛心天子的光揚道化的至高心意，或許可以做到吧。
（臣）僧紀蔭說：恭敬地想到皇上兩次南巡，有曠古難逢的五件事。一是儀仗隊不設，老老少少擁戴皇上，滿路歡呼雀躍。二是風和日麗，江山顯靈，皇上心情愉悅。三是供給無需，百姓安居樂業。四是頒佈大赦，恩澤深入人心。五是山林……
【English Translation】 English version: The Song Dynasty (960-1279) Confucian scholar Zhou Dunyi wrote in his 'Ode to the Lotus': 'I uniquely love the lotus, which emerges from the mud yet remains unstained, cleansed by clear ripples yet not seductive, its fragrance growing purer with distance, standing tall and upright. It is meant to be admired from afar, not to be trifled with.' Abbot Duian resided in Mount Hua, and Abbot Hanxi Kui praised his Daoist charm. The Emperor heard of this and desired to visit Mount Hua, but was prevented by rain. He bestowed a poem, which reads... (poem content omitted here). Duian, whose Dharma name was Xiaoqing, his poems and lyrics were deeply meaningful, inspiring reverence. He also wrote the characters 'Yuan Qing' (Distant Purity) in large script. The Emperor ordered Hanxi to bring Xiaoqing to meet him at the imperial court. The Emperor commanded Xiaoqing to present poems, wield the brush, and bestowed upon him the imperial incense burner. This can be described as a glory rarely seen in a thousand years, personally experiencing this grand occasion. The Abbot retreated and, after lighting incense, informed the assembly, and had this event inscribed on a stone tablet to inform future generations. He personally wrote 'Among the Five Lakes,' which was respectfully inscribed by (your subject) monk Ji Yin. I, Ji Yin, dwell in a remote place, with shallow knowledge, how can I measure the profound depths? Only having long been influenced by the supreme teachings, and together bathed in imperial grace. I humbly express my usual admiration for the purity of the Emperor's sagely virtue, and my current admiration for the depth and elegance of the Emperor's sagely intentions. I sincerely feel the Emperor's benevolence is like the heavens, like the Great Shun (Emperor Shun, reigned c. 2294-2204 BC); and the Emperor's selfless virtue is truly like the Divine Yu (Yu the Great, reigned c. 2205-2197 BC). Therefore, the Emperor sacrifices to the mountains and rivers, and meets with the many lords, and the people love and support the Emperor, cheering on the roads, like infants close to their loving father, close to their wet nurse. This was originally an unprecedented grand occasion for imperial tours, and the horses adorned with silver hooks and jeweled bridles, bestowed upon the Chan (Zen) monasteries, this is different from the sacrifices to the mountains and rivers for thousands of years, highlighting the Emperor's establishment and beauty. I raise my hands and look up, knowing that the Emperor is supremely noble, yet does not forget to treat with courtesy those who uphold the Dao in the mountains and forests. All those who cultivate the Dao in the mountains and forests must remember the Emperor's grace, strive to emulate diligent cultivation, and not fail the supreme intention of the Buddha-hearted Son of Heaven to promote the Dao, perhaps it can be achieved.
(Your subject) monk Ji Yin says: Respectfully thinking of the Emperor's two southern tours, there are five unprecedented events. First, the ceremonial guards were not set up, the old and young supported the Emperor, and the roads were filled with cheers. Second, the weather was sunny and harmonious, the rivers and mountains showed their spirit, and the Emperor was in a happy mood. Third, the supplies were unnecessary, and the people lived in peace and contentment. Fourth, the amnesty was proclaimed, and the grace penetrated deeply into the hearts of the people. Fifth, the mountains and forests...
法席。均荷恩光。其他 聖德汪洋。稱頌者。普天之下。莫不尊親。惟茲編年。躬逢其盛。額手焫香。于以敬祝太平有慶。 睿算無疆云爾。
僧一𤥖和尚住夾山𤥖初住金陵志行道法天笠和尚退竹林還南澗延𤥖補席。
石庵琈和尚住金粟接機明白娓娓不倦。
湘翁沄和尚住龍華輯散木正傳等錄。
悟則觀和尚住顯聖嗣無際 嗣麥浪怌。
大慈補庵喻和尚集靈山一會語錄(錄集嗣退翁儲法百餘人)。
佛滅后二千六百三十八年。
祥符蔭曰。自明萬曆四十三年乙卯。至今 皇清康熙二十八年己巳凡七十五年。其間天童磬山。廓龍池禹門之緒。而臨濟之道以興。雲門博山。振清涼壽昌之業而洞上之宗聿起。三峰力闡綱宗。善繼述者。有靈巖靈隱之廣大精微。宏覺丕承 帝眷。相唱和者。有福嚴古南之卓立瀟灑。云棲之凈業。普攝三根。寶華之戒范。克宏三聚。皋亭天溪。曲水蓮居之間。臺教之輪。傳持絢爛。秣陵金閶。普德中峰之際。相宗之席。講貫繽紛。剎竿相望。名藍星佈於江山。爐韛爭開。俊衲云蒸乎龍象。 天子佛心統金輪而調御 皇風法運。綿玉曆以遐敷。令行吳越。端藉 一人以指南。道亙古今。方慶千秋而未艾。今茲略紀。僅識大端。教之誨之。深有望于
【現代漢語翻譯】 現代漢語譯本 法席。均蒙受皇恩浩蕩。其他聖德如汪洋般廣大，稱頌聖德的人，普天之下，沒有不尊敬親近的。我編寫此編年史，正趕上這太平盛世，舉手點燃香，以此敬祝太平有慶，皇上的聖明謀劃沒有止境。
僧人一𤥖和尚，住持夾山，𤥖初住金陵，志行道法天笠和尚，退隱竹林后回到南澗，延請𤥖來填補席位。
石庵琈和尚，住持金粟寺，接引開示機鋒明白，孜孜不倦。
湘翁沄和尚，住持龍華寺，編輯《散木正傳》等書。
悟則觀和尚，住持顯聖寺，是無際的法嗣，也是麥浪怌的法嗣。
大慈補庵喻和尚，編輯《靈山一會語錄》（此語錄收錄了退翁儲的法嗣一百餘人）。
佛陀涅槃后二千六百三十八年。
祥符蔭說：自從明朝萬曆四十三年乙卯年（1615年）至今，皇清康熙二十八年己巳年（1689年），共七十五年。這期間，天童寺、磬山寺，發揚了廓、龍池、禹門的緒業，臨濟宗因此興盛。雲門寺、博山寺，振興了清涼寺、壽昌寺的基業，洞上宗因此興起。三峰極力闡揚綱宗，善於繼承發展者，有靈巖寺、靈隱寺的廣大精微。宏覺寺受到皇帝的眷顧，相互唱和者，有福嚴寺、古南寺的卓立瀟灑。云棲寺的凈土法門，普遍攝受各種根器的眾生。寶華寺的戒律規範，能夠弘揚三聚凈戒。皋亭山、天溪、曲水蓮居之間，天臺宗的法-輪，傳持得絢麗多彩。秣陵、金閶，普德寺、中峰寺一帶，相宗的講席，講授得繽紛繁盛。寺剎高聳，名寺大廟如星星般分佈在江山之間，爐韛爭相開啟，傑出的僧人如雲般涌現，堪稱人中龍象。 天子以佛心統領金輪而調御天下，皇風法運，綿延如玉曆般長久。法令通行於吳越地區，實在仰仗皇上您一人來指引方向。佛道貫穿古今，正慶幸這千秋萬代的基業沒有衰敗。如今我只是略作記載，僅能瞭解大概。教誨開導，我深深地期望于您。
【English Translation】 English version May the Dharma assembly all be blessed by the Emperor's grace. Other virtues are as vast as the ocean. Those who praise these virtues, throughout the land, all respect and draw near. I compile this chronicle, fortunate to be in this prosperous era, raising my hands to light incense, to respectfully wish for lasting peace and prosperity, and that the Emperor's sagacious plans are boundless.
The monk Yi-xian (和尚) resided at Jia Mountain (夾山). Yi-xian (𤥖) initially resided at Jinling (金陵). Zhi-xing (志行), Dao-fa (道法), and Tian-li (天笠) were monks. After Tian-li (天笠) retired from the bamboo forest and returned to Nanjian (南澗), Yi-xian (𤥖) was invited to fill the position.
The monk Shi'an Fu (石庵琈) resided at Jin Su (金粟), receiving and instructing with clear and tireless explanations.
The monk Xiang-weng Yun (湘翁沄) resided at Longhua (龍華), compiling records such as 'San Mu Zheng Zhuan' (散木正傳).
The monk Wu Ze Guan (悟則觀) resided at Xiansheng (顯聖), a successor of Wu Ji (無際) and also a successor of Mai Lang You (麥浪怌).
The monk Da Ci Bu'an Yu (大慈補庵喻) compiled 'Lingshan Yi Hui Yu Lu' (靈山一會語錄) (this record includes over a hundred Dharma successors of Tui Weng Chu (退翁儲)).
Two thousand six hundred and thirty-eight years after the Nirvana of the Buddha.
Xiangfu Yin (祥符蔭) said: From the year Yi-mao (乙卯) of the 43rd year of the Wanli (萬曆) reign of the Ming Dynasty (明朝) (1615) to the year Ji-si (己巳) of the 28th year of the Kangxi (康熙) reign of the Qing Dynasty (清朝) (1689), a total of seventy-five years. During this time, Tiantong Temple (天童寺) and Qingshan Temple (磬山寺) promoted the legacies of Kuo (廓), Longchi (龍池), and Yumen (禹門), and the Linji (臨濟) school flourished as a result. Yunmen Temple (雲門寺) and Boshan Temple (博山寺) revitalized the foundations of Qingliang Temple (清涼寺) and Shouchang Temple (壽昌寺), and the Caodong (洞上) school arose. Sanfeng (三峰) vigorously expounded the key principles, and those who were good at inheriting and developing them included the vast and profound Lingyan Temple (靈巖寺) and Lingyin Temple (靈隱寺). Hongjue Temple (宏覺寺) received the Emperor's favor, and those who echoed each other included the upright and elegant Fuyan Temple (福嚴寺) and Gunan Temple (古南寺). The Pure Land Dharma of Yunqi Temple (云棲寺) universally accepted beings of all capacities. The precepts and norms of Baohua Temple (寶華寺) were able to promote the Threefold Pure Precepts. Between Gaoting (皋亭), Tianxi (天溪), and Qushui Lianju (曲水蓮居), the Dharma wheel of the Tiantai (天臺) school was transmitted brilliantly. In the areas of Moling (秣陵) and Jinchang (金閶), around Pude Temple (普德寺) and Zhongfeng Temple (中峰寺), the lectures of the Faxiang (相宗) school were diverse and flourishing. Temples stood tall, and famous temples were distributed like stars across the landscape. Furnaces were opened in competition, and outstanding monks emerged like clouds, worthy of being called dragons and elephants among men. The Emperor leads the world with a Buddha-mind, governing with the Golden Wheel, and the imperial influence of the Dharma extends as long as the jade calendar. The laws are implemented in the Wu (吳) and Yue (越) regions, truly relying on Your Majesty alone to point the direction. The Buddhist path runs through ancient and modern times, and we are fortunate that this foundation of thousands of years has not declined. Now I have only made a brief record, and can only understand the general outline. In teaching and guiding, I deeply hope in you.
大方。知我罪我。亦何辭於今日。見聞未及。俟泚筆以載登。 高明不遺。幸投珠而惠示。
宗統編年卷之三十二(終)
No. 1600-E 後序
宗統編年三十二卷。 國朝祥符釋繼蔭撰。蔭字湘雨。號宙亭。又號損園。嗣卑牧謙。住祥符。康熙二十八年。 聖祖仁皇帝。三次南巡。 召見 行在。契 旨。嗣屢 詔入都。賜 御書神駿二字。以易寺名。並水月禪心額。又 御製詩一首。 御臨諸家書賜之。蔭皆恭摹。上石以識 恩幸。汔今雖寺屋毀敗殆盡。而 奎章 聖藻。巋然獨存。當時毗陵諸山大德。莫能方其 寵遇。蔭少通儒術。深得文字三昧。脫白龍溪。遍參釋乘。謁退翁儲于靈巖。得受記莂。退翁為三峰藏得法弟子。道價傾海內。蔭承心印。聲譽大起。以其餘為古文辭。與勝國諸遺老相唱和。一時有齊己貫休之目。嘗以佛祖紀綱。宗師血[爪*血]。歷數千年來。紀述之家。或體例未精。或徴辨踳駁。未足為千古正傳。退翁嘗欲著法苑春秋。而未果。蔭因博採經史釋乘。一仿朱子綱目體例。斷以周昭王二十二年。我佛降生為始。汔國朝康熙二十八年。曰佛紀。祖紀。五宗紀。其自明萬曆四十三年以後。諸方之出處。附書年甲之下。曰略紀。以俟后之宗統定而詳系焉。上下二千
【現代漢語翻譯】 大方（對大德的尊稱）。知道我（所作所為）有罪或者沒有罪。對於今天（所作的辯解），又有什麼可推辭的呢？見聞有所不及，只能等待我用筆來記載並刊登（此書）。 高明的人不會遺漏（任何事物），有幸得到您的指正和惠示。
《宗統編年》卷之三十二（終）
No. 1600-E 後序
《宗統編年》三十二卷。國朝（清朝）祥符（地名）釋繼蔭撰。繼蔭字湘雨，號宙亭，又號損園。繼承卑牧謙的衣缽，住在祥符。康熙二十八年（公元1689年），聖祖仁皇帝（康熙）三次南巡，召見繼蔭於行在（皇帝行宮），非常合乎聖意。之後多次下詔讓他入京，賜予御書『神駿』二字，用來更改寺名，並賜『水月禪心』匾額。又御製詩一首，御臨諸家書法作品賜予他。繼蔭都恭敬地摹寫下來，刻在石頭上以銘記皇恩。如今雖然寺廟房屋毀壞殆盡，而皇帝的墨寶卻依然存在。當時毗陵（古地名）諸山的大德高僧，沒有誰能比得上他受到的恩寵。 繼蔭年少時就通曉儒術，深刻領悟文字的精髓。脫離白龍溪，遍參佛法。在靈巖拜見退翁儲，得到受記。退翁是三峰藏的得意弟子，道行聲望傾動海內。繼蔭繼承了他的心印，聲譽大振。用剩餘的時間寫作古文辭，與明朝遺老們互相唱和，一時有齊己、貫休之名。他認為佛祖的紀綱，宗師的血脈傳承，歷經數千年，紀述的著作，或者體例不夠精當，或者考證辨析有錯漏，不足以成為千古正傳。退翁曾經想要撰寫法苑春秋，卻沒有完成。繼蔭因此廣泛採納經史佛典，一仿朱熹《綱目》的體例，斷定以周昭王二十二年（約公元前1027年）我佛降生為開始，到國朝康熙二十八年（公元1689年）為止，分為佛紀、祖紀、五宗紀。對於明朝萬曆四十三年（公元1615年）以後，各方叢林的出處，附在年甲之下，稱為『略紀』，以等待後來的宗統進行詳細編纂。上下兩千
【English Translation】 Venerable Sir (a respectful address to a virtuous person). Knowing whether I am guilty or not, what excuse can I offer today? My knowledge and experience are limited, so I can only wait to record and publish (this book) with my pen. The enlightened will not overlook (anything), and I am fortunate to receive your guidance and favor.
Chronological Compilation of the Sects, Volume 32 (End)
No. 1600-E Postscript
The Chronological Compilation of the Sects, in thirty-two volumes, was written by Shi Jiyin of Xiangfu (place name) in the Qing Dynasty (Guo Chao). Jiyin's courtesy name was Xiangyu, and his aliases were Zhouting and Sunyuan. He succeeded Bei Muqian and resided in Xiangfu. In the twenty-eighth year of Kangxi (1689 AD), the Holy Ancestor, the Ren Emperor (Kangxi), made three southern tours and summoned Jiyin to the imperial residence, which greatly pleased him. Subsequently, he repeatedly issued edicts for him to enter the capital, bestowing upon him the imperial calligraphy of the two characters 'Shen Jun' (Divine Steed) to rename the temple, along with the plaque 'Shui Yue Chan Xin' (Water Moon Zen Mind). He also composed a poem and bestowed upon him calligraphy works of various masters. Jiyin respectfully copied them all and had them engraved on stone to commemorate the imperial grace. Although the temple buildings have been almost completely destroyed, the emperor's calligraphy still remains. At that time, none of the virtuous monks in the mountains of Biling (ancient place name) could compare to the favor he received. Jiyin was well-versed in Confucianism from a young age and deeply understood the essence of writing. He left Bailong Creek and widely studied Buddhism. He visited Tuweng Chu at Lingyan and received prophecy. Tuweng was the most accomplished disciple of Sanfeng Zang, and his virtue and reputation moved the country. Jiyin inherited his mind-seal, and his reputation greatly increased. He used his remaining time to write ancient prose and corresponded with the Ming Dynasty (Sheng Guo) loyalists, earning the reputation of being like Qi Ji and Guan Xiu. He believed that the discipline of the Buddha, the lineage of the patriarchs, and the historical records of thousands of years were either not precise enough in their format or had errors in their textual research, and were not sufficient to be considered the correct transmission for all time. Tuweng had once wanted to write the 'Chronicles of the Dharma Garden' but did not complete it. Therefore, Jiyin widely adopted the classics of history and Buddhism, imitating the format of Zhu Xi's 'Outline and Details', determining that the birth of our Buddha began in the twenty-second year of King Zhao of Zhou (approximately 1027 BC), and ending in the twenty-eighth year of Kangxi (1689 AD) of the Qing Dynasty, dividing it into the Buddha Chronicle, the Patriarch Chronicle, and the Five Sects Chronicle. As for the origins of the various monasteries after the forty-third year of Wanli (1615 AD) of the Ming Dynasty, they are attached under the year, called 'Brief Chronicle', to await the detailed compilation of the later Sects Chronicle. Up and down two thousand
六百四十年間。紹述宗風之次序。授受法印之機緣。備及朝政廢興之有關釋氏者。淹貫翔核。融儒釋為一貫。正其謬。闕其疑。自為注。以發明之。謹嚴一遵史法。固法苑之龍門。而緇林之實錄也。書成。表上之。
朝。許青嶼侍御之漸。為刊板序。而行之板。藏瑪瑙寺仰山西房。當時以天童三峰二世。互相成褫。開悟來學。厥後子孫。各立門戶。分左右袒。論者又以三峰子孫尊父蔑祖。多不直之。蔭雖三峰的裔。而中立。無所倚毗。故是書不甚流傳。然其論臨濟宗旨。至明神廟。而後已同淪墜。非天童無以見臨濟之廣大。非三峰無以見臨濟之精微。旨哉言乎。此誠正知正見。傳之後世。而昭昭靈靈。自有不得。而泯沒焉者。粵匪之亂是書板。片蕩焉無存。吾郡天寧鳧亹上人。訪于神駿寺。僅僅得一部。已於殘編斷簡中。湊整合帙。幸無缺失。亟謀重付剞劂。嘉善陳仲泉清玉。仁和許息庵樾身。慨然出資。助成之。當夫世風刓弊。祖道寖衰。九鼎單絲。不賴有淹通宗匠。宏宣綱要。其何以謂人天眼目哉。鳧亹之亟。欲流傳與蔭之著述。是書固同一發明。現成公案者也。蔭之住天寧。嘗重修正殿。太守于公琨。為之記事。在康熙三十一年。固嘗有功于天寧。今鳧亹於二百年後。重為流通。亦力闡綱宗之一大機緣也
。印用聚珍板。易於訛舛。遂並原本之誤。為校刊記附焉。
光緒十有三年夏六月毗陵雅浦居士陸鼎翰識后
【現代漢語翻譯】 現代漢語譯本： 用聚珍板印刷，容易出現錯誤。於是連同原本的錯誤，一併作為校勘記附在這裡。
光緒十三年（1887年）夏六月，毗陵雅浦居士陸鼎翰識。
【English Translation】 English version: Printed with movable type, it is prone to errors. Therefore, the errors of the original version are included as collation notes.
In the sixth month of summer, the thirteenth year of Guangxu (1887), Lu Dinghan, a lay Buddhist from Yapu in Biling, noted this.