X86n1605_繼燈錄

卍新續藏第 86 冊 No. 1605 繼燈錄

No. 1605-A 繼燈錄序

禪家歷世相傳。喻之為燈。取其能破暗以顯物。亦取其能繼照于無盡也。自宋景德間道原大師始為傳燈。嗣是則有廣燈．續燈．聯燈．普燈之作。所述互有詳略。學者難以盡考。由是大川濟公合之為會元。始終一貫。後學便之。功至渥也。若紹定以後諸師。會元未及收者。猶賴續燈收之。但採錄未備。且止於宋末元初。自元以至今日將四百載。諸師霾光鏟彩未獲著明於世。伊誰之責乎。愚不自揣。乃于戊子之春博採旁搜冀以緝補前闕。至庚寅夏復得遠門柱公所輯五燈續略。益補其所未備。無何而病作殊劇。歷三月始愈。愈則目加昏耳加聾。手亦不能復親筆硯。故其所錄尚闕成化以下。蓋止乎其所不得不止也。錄凡六卷。名之曰繼燈。或謂禪家貴在心悟。語言文字其糟粕也。何必連編累牘牽枝引蔓如五燈耶。況又益之為繼燈耶。是不知言可以障道。亦可以載道。執之則精醇即為糟粕。了之則糟粕皆為精醇。言顧可盡廢歟。至其所錄或詳或略。則亦因其時與機之不同。其勢不得不然也。如少林面壁二祖安心。此則上古結繩之政也。繼而有信心銘．法寶壇經。則軒轅之書契也。唐世馬祖石頭二派浩浩說禪。非三代之禮

{ "translations": [ "現代漢語譯本", "禪宗一脈歷代相傳，用『燈』來比喻，取其能破除黑暗以顯現事物，也取其能持續照耀永無止境。自從宋朝景德年間（1004-1007）道原大師開始撰寫《傳燈錄》，之後便有了《廣燈錄》、《續燈錄》、《聯燈錄》、《普燈錄》等著作。這些著作所記載的內容互有詳略，學者難以全部考證。因此大川濟公將它們合編為《會元》，使其首尾一貫，後來的學習者從中獲益良多，功勞至為深厚。至於紹定年間（1228-1233）以後的諸位禪師，《會元》未能收錄的，還依靠《續燈錄》收錄。但《續燈錄》的採錄也不夠完備，而且只記載到宋末元初。從元朝到今天將近四百年，諸位禪師的光芒被掩蓋，事蹟未能彰明於世，這是誰的責任呢？我不自量力，于戊子年春天廣泛蒐集，希望能夠補上前人的缺失。到庚寅年夏天，又得到遠門柱公所輯的《五燈續略》，更加補充了《續燈錄》的不足。不久之後，我生了重病，歷經三個月才痊癒。痊癒后，視力更加昏花，聽力更加遲鈍，手也不能再親自書寫。因此，我所記錄的內容尚且缺失成化年間（1465-1487）以後的禪師事蹟，大概只能到此為止了。此書共六卷，命名為《繼燈錄》。有人說禪宗貴在內心領悟，語言文字是糟粕。何必連篇累牘，牽枝引蔓，像《五燈會元》那樣？何況又增加一部《繼燈錄》呢？這是不知道語言既可以障礙悟道，也可以承載悟道。執著于語言，那麼精醇的道理也會變成糟粕；瞭解了語言的本質，那麼糟粕也會變成精醇。難道可以完全廢棄語言嗎？至於書中記錄的內容或詳或略，也是因為時機和根器不同，形勢不得不這樣。比如少林面壁和二祖安心，這就像上古結繩記事的時代。繼而有了《信心銘》、《法寶壇經》，就像軒轅黃帝時代的文字。唐朝時馬祖和石頭兩派禪風浩蕩，這難道不是夏商周三代的禮樂制度嗎？", "english_translations": [ "English version", "The Chan (Zen) lineage has been passed down through generations, likened to a 『lamp,』 taking its ability to break through darkness to reveal things, and also taking its ability to continue shining endlessly. Since Master Daoyuan of the Jingde era (1004-1007) of the Song Dynasty first compiled the Transmission of the Lamp (Chuandeng Lu), there have been works such as the Extensive Lamp Record (Guangdeng Lu), Continuing the Lamp Record (Xudeng Lu), Linked Lamp Record (Liandeng Lu), and Universal Lamp Record (Pudeng Lu). The content described in these works varies in detail, making it difficult for scholars to fully examine them. Therefore, Ji Gong of Dachuan combined them into the Comprehensive Record (Huiyuan), making it consistent from beginning to end, benefiting later learners greatly, and his contribution is extremely profound. As for the Chan masters after the Shaoding era (1228-1233), those not included in the Comprehensive Record still rely on the Continuing the Lamp Record for inclusion. However, the collection in the Continuing the Lamp Record is not complete, and it only records up to the end of the Song and the beginning of the Yuan Dynasties. From the Yuan Dynasty to today, nearly four hundred years have passed, and the light of the Chan masters has been obscured, and their deeds have not been clearly revealed to the world. Whose responsibility is this? I, without considering my own limitations, extensively collected materials in the spring of the Wuzi year, hoping to supplement the deficiencies of the predecessors. In the summer of the Gengyin year, I also obtained the Continued Outline of the Five Lamps (Wudeng Xulüe) compiled by Zhu Gong of Yuanmen, further supplementing the deficiencies of the Continuing the Lamp Record. Soon after, I became seriously ill, and it took three months to recover. After recovery, my vision became even more blurred, my hearing became even more dull, and my hand could no longer personally write. Therefore, the content I have recorded still lacks the deeds of Chan masters after the Chenghua era (1465-1487), and it probably can only go this far. This book has six volumes and is named Continuing the Lamp (Jideng Lu). Some say that Chan values inner enlightenment, and language and words are dross. Why write so extensively, branching out like the Five Lamps Comprehensive Record? Moreover, why add another Continuing the Lamp? This is because they do not know that language can both obstruct enlightenment and carry enlightenment. If one is attached to language, then the pure essence will become dross; if one understands the essence of language, then the dross will become pure essence. Can language be completely abandoned? As for the content recorded in the book, whether detailed or brief, it is also because the timing and capacity are different, and the situation has to be like this. For example, Bodhidharma facing the wall at Shaolin and the Second Patriarch』s pacifying the mind are like the era of knotted ropes in ancient times. Then there were the Verses on Faith Mind (Xin Xin Ming) and the Platform Sutra of the Sixth Patriarch (Liuzu Tanjing), which are like the writing of the Yellow Emperor』s era. During the Tang Dynasty, the Chan styles of Mazu and Shitou flourished, were they not like the rites and music of the Xia, Shang, and Zhou dynasties?" ] }

樂乎。宋世五派競興五燈迭出。非洙泗之六經乎。時當略則結繩不為少。時當詳則六經不為多。要在逗眾生之機以明本有之性而已。若責春秋之民曰何不為結繩之簡。不亦悖乎。至今日而猶有作者。非得已也。政如六經之後復有孟氏之七篇道性善稱堯舜倡仁義息邪說。亦以明先王之道耳。豈曰益之而為贅哉。若夫所錄混濫。弗當於西來之旨。則如王通之五經。雖自謂可繼孔氏。而不自知實塵飯塗羹之戲也。其罪戾不亦重乎。此則吾之所深懼而不能自逃者。尚當質之大方以俟郢削云。

歲在辛卯秋九月下浣之吉鼓山嗣祖沙門元賢序于聖箭堂中

凡例七條宗派舊有五。今惟臨濟曹洞二宗。臨濟宗會元終於十七世。故茲錄即始於十八世。曹洞宗會元終於十五世。故茲錄即始於十六世。諸師法語不存而出處可考者必載之。或一行之可傳。或臨終之有異者亦載之。使人毋謂宗門徒打口鼓也。諸師或有名可知而出處言句俱失錄者。但依舊例存其名以俟後人考入。其有頌古傳世者亦取其一二則附入。此乃續略舊例。今因之。諸師言句或有醇疵相半者。難以概錄。豈可盡捐。今則節取之。一以成前人之美。一以碎金斷璧無非寶也。五燈續略一書採錄為詳。余所未及見者多得之此書。其功偉矣。但有餘之所見而彼未及見者。

【現代漢語翻譯】現代漢語譯本：樂乎。宋代（960年-1279年）時期，禪宗五家競相興盛，五燈錄相繼出現。難道這能與儒家的六經相提並論嗎？時代適宜簡略時，結繩記事也不算少；時代適宜詳盡時，六經也不算多。關鍵在於啓發眾生的根機，以明白本有的自性罷了。如果責備春秋時代（公元前770年-公元前476年）的人民說，為什麼不用結繩記事的簡便方法，豈不是荒謬嗎？到了今天還有人著書立說，也是不得已的事情。就像六經之後又有孟子的七篇著作，闡述人性本善，稱頌堯舜，提倡仁義，消除邪說，也是爲了闡明先王的道罷了。難道能說這是多餘的嗎？至於所收錄的內容混雜不清，不符合西來（指佛教從印度傳入中國）的宗旨，那就如同王通的《五經》，雖然自認為可以繼承孔子，卻不自覺地是在玩弄塵飯塗羹（比喻沒有價值的東西）的遊戲。他的罪過難道不重嗎？這正是我所深深擔憂而無法逃避的。還應當請教於各位大家，以期待得到修改潤色。

歲在辛卯年秋九月下浣（月末）的吉日，鼓山嗣祖沙門元賢在聖箭堂中寫序。

凡例七條：宗派舊有五家，現在只有臨濟宗、曹洞宗二宗。臨濟宗《會元》止於十七世，所以這次的記錄就從十八世開始。曹洞宗《會元》止於十五世，所以這次的記錄就從十六世開始。各位禪師的法語沒有流傳下來，但出身來歷可以考證的，必定記載下來。或者有一句話可以流傳，或者臨終時有特別之處的，也記載下來，使人不要認為禪宗只是徒然打口頭禪。各位禪師或者有名號可以知道，但出身來歷和言語都失傳的，就仍然按照舊例保留他們的名字，以等待後人考證補入。其中有頌古流傳於世的，也選取其中一兩條附錄進去。這都是沿用《續略》的舊例，現在沿用它。各位禪師的言語或者有精純和粗糙參半的，難以全部收錄，難道可以全部捨棄嗎？現在就擷取其中一部分，一是成全前人的美意，二是即使是碎金斷玉，也無非是寶物。《五燈續略》一書採錄得非常詳細，我所沒有見到的，大多從這本書中得到。它的功勞很大啊。但也有我所見到而它沒有見到的。

【English Translation】 English version: 'Lehu.' During the Song Dynasty (960-1279), the five houses of Chan Buddhism flourished, and the Five Lamps Records emerged one after another. Can this be compared to the Confucian Six Classics? When the time is right for brevity, even knot-tying is not too little; when the time is right for detail, even the Six Classics are not too much. The key is to inspire the faculties of sentient beings to understand their inherent nature. If one were to blame the people of the Spring and Autumn period (770-476 BC) for not using the simple method of knot-tying, would it not be absurd? That even today there are those who write books is also a matter of necessity. Just as after the Six Classics there was Mencius's seven chapters, expounding the goodness of human nature, praising Yao and Shun, advocating benevolence and righteousness, and eliminating heterodoxies, it was also to clarify the way of the former kings. Could it be said that this is superfluous? As for the recorded content being mixed and unclear, not conforming to the purpose of the West (referring to Buddhism's transmission from India to China), it is like Wang Tong's Five Classics, although he claimed to be able to succeed Confucius, he was unknowingly playing the game of 'dusting rice and smearing soup' (a metaphor for worthless things). Is his sin not heavy? This is precisely what I deeply fear and cannot escape. I should still consult with the great masters to expect to be revised and polished.

In the auspicious month of the late ninth month of autumn in the year Xinmao, the successor abbot of Gushan, Shramana Yuanxian, wrote this preface in the Holy Arrow Hall.

Seven General Rules: There used to be five houses of Zen, but now there are only the Linji and Caodong schools. The Linji school's 'Huiyuan' ends at the seventeenth generation, so this record begins with the eighteenth generation. The Caodong school's 'Huiyuan' ends at the fifteenth generation, so this record begins with the sixteenth generation. If the Dharma words of the masters have not been passed down, but their origins can be verified, they must be recorded. Or if there is a saying that can be passed down, or if there is something special at the time of death, it is also recorded, so that people do not think that the Zen school is just vainly uttering empty words. If the masters have names that can be known, but their origins and words have been lost, their names will still be preserved according to the old practice, to wait for later generations to verify and supplement them. Among them, if there are eulogies of the ancients that have been passed down to the world, one or two of them will also be selected and appended. These are all following the old practice of the 'Continued Outline,' and now we follow it. The words of the masters may be mixed with purity and crudeness, and it is difficult to record them all. Can they all be discarded? Now we will excerpt a part of them, one to fulfill the good intentions of the predecessors, and two, even if they are broken gold and jade, they are still treasures. The book 'Supplement to the Five Lamps Records' collects in great detail, and what I have not seen is mostly obtained from this book. Its merit is great. But there are also things that I have seen that it has not seen.

或有彼之所取而余則削去者。或同一語錄而取捨各異者。或同一行實而詳略有殊者。故茲錄之行自不可已。豈冒其功而為之哉。五宗次序。景德傳燈及正宗記俱先青原后南嶽。大川乃私黨己宗以南嶽先青原后。又恐人諍論故復以法眼先臨濟。紊亂極矣。今一依舊例為定。諸師年代既遠。嗣續難以考正。聞明初有續傳燈。余未及見。世已無傳。惟嘉靖間有祖派圖載之頗詳。然混亂極矣。未可全據。近見五燈續略考正良多。然亦未盡。如東嶼海下有月林鏡。今考月林乃參本來人入道者。實徑山第八十代住持。入滅于正德乙卯。與東嶼相去遠甚。故特去之。余未及正。姑以俟后之君子。

繼燈錄目錄

序文　凡例卷一　　　曹洞宗　青原下十六世　雪竇鑒禪師法嗣　　天童如凈禪師　華藏祚禪師法嗣　　東谷光禪師　青原下十七世　天童凈禪師法嗣　　鹿門覺禪師　雪庵從瑾禪師　　石林秀禪師(無錄)　孤蟾瑩禪師(無錄) 　　日本道元禪師　東谷光禪師法嗣　　直翁舉禪師(無錄) 　青原下十八世　鹿門覺禪師法嗣　　青州一辯禪師　直翁舉禪師法嗣　　天童岫禪師　青原下十九世　青州辯禪師法嗣　　大明寶禪師　慈雲覺禪師　天童岫禪師法嗣　

【現代漢語翻譯】現代漢語譯本：或許有人摘取其中的一部分，而我則刪去一部分。或許是同一段語錄，但取捨各有不同。或許是同一件行為事蹟，但詳略有所差異。因此，我記錄這些事蹟是不得已而為之，難道是冒領功勞才做的嗎？關於五宗的次序，《景德傳燈錄》和《正宗記》都先列青原行思（Qingyuan Xing Si），后列南嶽懷讓（Nanyue Huairang）。大川普濟（Dachuan Puji）卻因為偏袒自己的宗派，將南嶽懷讓放在青原行思之前，又恐怕引起爭論，所以又將法眼文益（Fayan Wenyi）放在臨濟義玄（Linji Yixuan）之前，真是極其混亂。現在我一概按照舊例來確定。各位禪師的年代已經久遠，傳承難以考證。聽說明朝初年有續傳燈的著作，我沒有看到，世上已經沒有流傳了。只有嘉靖年間（1522-1566）的《祖派圖》記載得比較詳細，但也很混亂，不能完全依據。最近看到《五燈續略》，考證了很多錯誤，但也沒有完全糾正。比如東嶼海（Dongyu Hai）禪師門下有月林鏡（Yuelin Jing）禪師，現在考證月林鏡禪師是參本來人（Benlai Ren）而悟道的，實際上是徑山寺第八十代住持，于正德乙卯年（1519）圓寂，與東嶼海禪師相差很遠，所以特別刪去了他。其餘我沒有來得及考證的，暫且留給後來的君子。

《繼燈錄》目錄

序文凡例卷一曹洞宗青原行思下十六世雪竇鑒（Xuedou Jian）禪師法嗣天童如凈（Tiantong Rujing）禪師華藏祚（Huazang Zuo）禪師法嗣東谷光（Donggu Guang）禪師青原行思下十七世天童如凈禪師法嗣鹿門覺（Lumen Jue）禪師雪庵從瑾（Xue'an Congjin）禪師石林秀（Shilin Xiu）禪師(無錄) 孤蟾瑩（Guchan Ying）禪師(無錄) 日本道元（Dogen）禪師東谷光禪師法嗣直翁舉（Zhiweng Ju）禪師(無錄) 青原行思下十八世鹿門覺禪師法嗣青州一辯（Qingzhou Yibian）禪師直翁舉禪師法嗣天童岫（Tiantong Xiu）禪師青原行思下十九世青州辯禪師法嗣大明寶（Daming Bao）禪師慈雲覺（Ciyun Jue）禪師天童岫禪師法嗣

【English Translation】 English version: Perhaps some have taken from it, while I have removed some. Perhaps it is the same saying, but the selection and rejection are different. Perhaps it is the same deed, but the details are different. Therefore, my recording of these deeds is a necessity, not an attempt to claim credit. Regarding the order of the Five Houses, both the 'Jingde Records of the Transmission of the Lamp' and the 'Zhengzong Ji' place Qingyuan Xing Si first and Nanyue Huairang second. Dachuan Puji, however, favored his own school and placed Nanyue Huairang before Qingyuan Xing Si. Fearing controversy, he then placed Fayan Wenyi before Linji Yixuan, which is extremely chaotic. Now I will follow the old order to establish it. The eras of the various masters are distant, and the succession is difficult to verify. I heard that there was a continuation of the lamp records in the early Ming Dynasty (1368-1644), but I have not seen it, and it is no longer in circulation. Only the 'Genealogical Chart' from the Jiajing period (1522-1566) records it in detail, but it is also very chaotic and cannot be fully relied upon. Recently, I saw the 'Supplement to the Five Lamps,' which corrected many errors, but it is still not complete. For example, under Dongyu Hai there is Zen Master Yuelin Jing. Now, after investigation, Zen Master Yuelin Jing attained enlightenment by investigating 'Benlai Ren' (original person) and was actually the 80th abbot of Jing Mountain Temple, who passed away in the year of Yimao during the Zhengde period (1519), which is very different from Dongyu Hai. Therefore, I have specifically removed him. The rest that I have not had time to verify, I will leave to future gentlemen.

Table of Contents of the 'Continuing Lamp Records'

Preface General Rules Volume 1 Caodong School 16th Generation under Qingyuan Xing Si Dharma Heir of Zen Master Xuedou Jian Zen Master Tiantong Rujing Dharma Heir of Zen Master Huazang Zuo Zen Master Donggu Guang 17th Generation under Qingyuan Xing Si Dharma Heir of Zen Master Tiantong Rujing Zen Master Lumen Jue Zen Master Xue'an Congjin Zen Master Shilin Xiu (no record) Zen Master Guchan Ying (no record) Japanese Zen Master Dogen Dharma Heir of Zen Master Donggu Guang Zen Master Zhiweng Ju (no record) 18th Generation under Qingyuan Xing Si Dharma Heir of Zen Master Lumen Jue Zen Master Qingzhou Yibian Dharma Heir of Zen Master Zhiweng Ju Zen Master Tiantong Xiu 19th Generation under Qingyuan Xing Si Dharma Heir of Zen Master Qingzhou Bian Zen Master Daming Bao Zen Master Ciyun Jue Dharma Heir of Zen Master Tiantong Xiu

雪竇大證禪師　青原下二十世　大明寶禪師法嗣　　王山體禪師　仁山恒禪師　青原下二十一世　王山體禪師法嗣　　雪巖滿禪師　勝默光禪師　仁山恒禪師法嗣　　大明詮禪師(無錄) 　青原下二十二世　雪巖滿禪師法嗣　　報恩行秀禪師　青原下二十三世　報恩秀禪師法嗣　　少室福𥙿禪師　報恩從倫禪師　　從寬禪師　華嚴至溫禪師　　丞相移剌楚材居士　青原下二十四世　少室𥙿禪師法嗣　　少室文泰禪師　報恩智泰禪師　　靈巖凈肅禪師　青原下二十五世　少室泰禪師法嗣　　寶應福遇禪師　靈巖潔禪師(無錄) 　靈巖肅禪師法嗣　　寶應永達禪師　封龍普就禪師　青原下二十六世　寶應遇禪師法嗣　　少室文才禪師　靈谷謙禪師(無錄) 　靈巖潔禪師法嗣　　天界道成禪師　封龍就禪師法嗣　　天慶義讓禪師　青原下二十七世　少室材禪師法嗣　　萬安子嚴禪師　靈谷謙禪師法嗣　　靈谷正映禪師　天慶讓禪師法嗣　　熊耳子定禪師　青原下二十八世　萬安嚴禪師法嗣　　少室了改禪師　靈谷映禪師法嗣　　雪峰遠芷禪師(無錄) 　青原下二十九世　　少室改禪師法嗣　少室契斌禪師卷第二　　

【現代漢語翻譯】現代漢語譯本雪竇大證禪師青原下二十世大明寶禪師法嗣王山體禪師仁山恒禪師青原下二十一世王山體禪師法嗣雪巖滿禪師勝默光禪師仁山恒禪師法嗣大明詮禪師(無錄) 青原下二十二世雪巖滿禪師法嗣報恩行秀禪師青原下二十三世報恩秀禪師法嗣少室福𥙿禪師報恩從倫禪師從寬禪師華嚴至溫禪師丞相移剌楚材居士青原下二十四世少室𥙿禪師法嗣少室文泰禪師報恩智泰禪師靈巖凈肅禪師青原下二十五世少室泰禪師法嗣寶應福遇禪師靈巖潔禪師(無錄) 靈巖肅禪師法嗣寶應永達禪師封龍普就禪師青原下二十六世寶應遇禪師法嗣少室文才禪師靈谷謙禪師(無錄) 靈巖潔禪師法嗣天界道成禪師封龍就禪師法嗣天慶義讓禪師青原下二十七世少室材禪師法嗣萬安子嚴禪師靈谷謙禪師法嗣靈谷正映禪師天慶讓禪師法嗣熊耳子定禪師青原下二十八世萬安嚴禪師法嗣少室了改禪師靈谷映禪師法嗣雪峰遠芷禪師(無錄) 青原下二十九世少室改禪師法嗣少室契斌禪師卷第二

【English Translation】 English version Zen Master Xuedou Dazheng 20th Generation under Qingyuan Daming Bao Zen Master's Dharma Successor Wangshan Ti Zen Master, Renshan Heng Zen Master 21st Generation under Qingyuan Wangshan Ti Zen Master's Dharma Successor Xueyan Man Zen Master, Shengmo Guang Zen Master Renshan Heng Zen Master's Dharma Successor Daming Quan Zen Master (No Record) 22nd Generation under Qingyuan Xueyan Man Zen Master's Dharma Successor Baoren Xingxiu Zen Master 23rd Generation under Qingyuan Baoren Xiu Zen Master's Dharma Successor Shaoshi Fu𥙿 Zen Master, Baoren Conglun Zen Master Congkuan Zen Master, Huayan Zhiwen Zen Master Chancellor Yelü Chucai Layman 24th Generation under Qingyuan Shaoshi 𥙿 Zen Master's Dharma Successor Shaoshi Wentai Zen Master, Baoren Zhitai Zen Master Lingyan Jingsu Zen Master 25th Generation under Qingyuan Shaoshi Tai Zen Master's Dharma Successor Baoying Fuyu Zen Master, Lingyan Jie Zen Master (No Record) Lingyan Su Zen Master's Dharma Successor Baoying Yongda Zen Master, Fenglong Puji Zen Master 26th Generation under Qingyuan Baoying Yu Zen Master's Dharma Successor Shaoshi Wencai Zen Master, Linggu Qian Zen Master (No Record) Lingyan Jie Zen Master's Dharma Successor Tianjie Daocheng Zen Master Fenglong Jiu Zen Master's Dharma Successor Tianqing Yirang Zen Master 27th Generation under Qingyuan Shaoshi Cai Zen Master's Dharma Successor Wan'an Ziyan Zen Master Linggu Qian Zen Master's Dharma Successor Linggu Zheng Ying Zen Master Tianqing Rang Zen Master's Dharma Successor Xionger Ziding Zen Master 28th Generation under Qingyuan Wan'an Yan Zen Master's Dharma Successor Shaoshi Liaogai Zen Master Linggu Ying Zen Master's Dharma Successor Xuefeng Yuanzhi Zen Master (No Record) 29th Generation under Qingyuan Shaoshi Gai Zen Master's Dharma Successor, Shaoshi Qibin Zen Master Volume 2

臨濟宗　南嶽下十八世　鼓山永禪師法嗣　　凈慈悟明禪師　靈隱善禪師法嗣　　雪峰善珍禪師　龍濟宗鍪禪師　　凈慈仲穎禪師　凈慈簡禪師法嗣　　育王大觀禪師　徑山琰禪師法嗣　　凈慈廣聞禪師　雙林朋禪師　　徑山原肇禪師　靈隱普濟禪師　　東山源禪師　弁山阡禪師　育王瑞禪師法嗣　　瑞巖崇壽禪師　乾元穎禪師法嗣　　鼓山祖鑒禪師　育王堪禪師法嗣　　薦福燦禪師(無錄) 　天童杰禪師法嗣　　臥龍祖先禪師　靈隱崇岳禪師　　天童自鏡禪師　薦福生禪師　　隱靜致柔禪師　凈慈慧光禪師　　侍郎張镃居士　天童觀禪師法嗣　　華藏善凈禪師(無錄)　虎丘善濟禪師　天童穎禪師法嗣　　靈隱如玨禪師　萬壽觀禪師法嗣　　黃龍慧開禪師　孤峰德秀禪師(無錄) 　　石霜妙印禪師　南嶽下十九世　雪峰珍禪師法嗣　　徑山行端禪師　凈慈穎禪師法嗣　　江心了萬禪師　岳林益禪師　育王觀禪師法嗣　　仰山元熙禪師　凈慈聞禪師法嗣　　徑山妙高禪師　天童鑒禪師　雙林朋禪師法嗣　　靈隱祖訚禪師　靈隱濟禪師法嗣　　雪竇炳同禪師　薦福燦禪師法嗣　　支提澄鑒禪師　臥龍先禪師法嗣　

【現代漢語翻譯】現代漢語譯本臨濟宗南嶽下十八世鼓山永禪師法嗣凈慈悟明禪師靈隱善禪師法嗣雪峰善珍禪師，龍濟宗鍪禪師凈慈仲穎禪師凈慈簡禪師法嗣育王大觀禪師徑山琰禪師法嗣凈慈廣聞禪師，雙林朋禪師徑山原肇禪師，靈隱普濟禪師東山源禪師，弁山阡禪師育王瑞禪師法嗣瑞巖崇壽禪師乾元穎禪師法嗣鼓山祖鑒禪師育王堪禪師法嗣薦福燦禪師(無錄) 天童杰禪師法嗣臥龍祖先禪師，靈隱崇岳禪師天童自鏡禪師，薦福生禪師隱靜致柔禪師，凈慈慧光禪師侍郎張镃居士天童觀禪師法嗣華藏善凈禪師(無錄)，虎丘善濟禪師天童穎禪師法嗣靈隱如玨禪師萬壽觀禪師法嗣黃龍慧開禪師，孤峰德秀禪師(無錄) 石霜妙印禪師南嶽下十九世雪峰珍禪師法嗣徑山行端禪師凈慈穎禪師法嗣江心了萬禪師，岳林益禪師育王觀禪師法嗣仰山元熙禪師凈慈聞禪師法嗣徑山妙高禪師，天童鑒禪師雙林朋禪師法嗣靈隱祖訚禪師靈隱濟禪師法嗣雪竇炳同禪師薦福燦禪師法嗣支提澄鑒禪師臥龍先禪師法嗣

【English Translation】 English version Linji School 18th Generation from Nanyue Dharma Successor of Yong Chan Master of Gushan (Drum Mountain) Jingci Wuming Chan Master Dharma Successor of Shan Chan Master of Lingyin (Soul's Retreat Temple) Xuefeng Shanzhen Chan Master, Longji Zongmou Chan Master Jingci Zhongying Chan Master Dharma Successor of Jian Chan Master of Jingci (Pure Compassion Temple) Yu Wang Daguan Chan Master Dharma Successor of Yan Chan Master of Jingshan (Path Mountain) Jingci Guangwen Chan Master, Shuanglin Peng Chan Master Jingshan Yuanzhao Chan Master, Lingyin Puji Chan Master Dongshan Yuan Chan Master, Bian Shanqian Chan Master Dharma Successor of Rui Chan Master of Yu Wang (King Ashoka Temple) Ruiyan Chongshou Chan Master Dharma Successor of Ying Chan Master of Qian Yuan Gushan Zujian Chan Master Dharma Successor of Kan Chan Master of Yu Wang Jianfu Can Chan Master (No Records) Dharma Successor of Jie Chan Master of Tiantong (Heavenly Child Temple) Wolong Zuxian Chan Master, Lingyin Chongyue Chan Master Tiantong Zijing Chan Master, Jianfu Sheng Chan Master Yinjing Zhirou Chan Master, Jingci Huiguang Chan Master Layman Zhang Zi, Vice Minister Dharma Successor of Guan Chan Master of Tiantong Huazang Shanjing Chan Master (No Records), Huqiu Shanji Chan Master Dharma Successor of Ying Chan Master of Tiantong Lingyin Rujue Chan Master Dharma Successor of Guan Chan Master of Wanshou (Longevity Temple) Huanglong Huikai Chan Master, Gufeng Dexiu Chan Master (No Records) Shishuang Miaoyin Chan Master 19th Generation from Nanyue Dharma Successor of Zhen Chan Master of Xuefeng (Snow Peak) Jingshan Xingduan Chan Master Dharma Successor of Ying Chan Master of Jingci Jiangxin Liaowan Chan Master, Yuelin Yi Chan Master Dharma Successor of Guan Chan Master of Yu Wang Yangshan Yuanxi Chan Master Dharma Successor of Wen Chan Master of Jingci Jingshan Miaogao Chan Master, Tiantong Jian Chan Master Dharma Successor of Peng Chan Master of Shuanglin (Double Forest Temple) Lingyin Zuyin Chan Master Dharma Successor of Ji Chan Master of Lingyin Xuedou Bingtong Chan Master Dharma Successor of Can Chan Master of Jianfu Zhiti Chengjian Chan Master Dharma Successor of Xian Chan Master of Wolong

徑山師範禪師　靈隱法薰禪師　　云居慈覺禪師　靈隱岳禪師法嗣　　天童文禮禪師　華藏覺通禪師　　雪竇仲謙禪師　道場普巖禪師　　金山善開禪師　龍翔希璉禪師　　瑞巖光睦禪師　北海心禪師　　諾庵肇禪師　凈慈道禪師　天童鏡禪師法嗣　　鼓山元智禪師　凈慈沅禪師　薦福生禪師法嗣　　徑山道沖禪師　隱靜柔禪師法嗣　　雙杉元禪師　華藏凈禪師法嗣　　天童謀禪師　靈隱玨禪師法嗣　　天竺有禪師　黃龍開禪師法嗣　　護國宗禪師　瞎驢無見禪師　　放牛余居士　孤峰秀禪師法嗣　　鼓山正凝禪師　雙林介禪師　石霜印禪師法嗣　　金牛真禪師(無錄)　真翁圓禪師(無錄) 　容庵海禪師法嗣　　慶壽璋禪師卷第三　　　臨濟宗　南嶽下二十世　徑山端禪師法嗣　　靈隱慧明禪師　天寧梵琦禪師　　徑山智及禪師　萬壽至仁禪師　　靈隱元凈禪師　國清曇噩禪師　　徑山祖銘禪師　靈隱法林禪師　　徑山福報禪師　仰山熙禪師法嗣　　龍翔大欣禪師　保寧天倫禪師　　中竺正逵禪師　育王祖瑛禪師　　祥符念常禪師　天童鑒禪師法嗣　　竺田霖禪師(無錄) 　靈隱訚禪師法嗣　　東林宗廓禪師　徑山

【現代漢語翻譯】現代漢語譯本徑山師範禪師靈隱法薰禪師云居慈覺禪師靈隱岳禪師法嗣天童文禮禪師華藏覺通禪師雪竇仲謙禪師道場普巖禪師金山善開禪師龍翔希璉禪師瑞巖光睦禪師北海心禪師諾庵肇禪師凈慈道禪師天童鏡禪師法嗣鼓山元智禪師凈慈沅禪師薦福生禪師法嗣徑山道沖禪師隱靜柔禪師法嗣雙杉元禪師華藏凈禪師法嗣天童謀禪師靈隱玨禪師法嗣天竺有禪師黃龍開禪師法嗣護國宗禪師瞎驢無見禪師放牛余居士孤峰秀禪師法嗣鼓山正凝禪師雙林介禪師石霜印禪師法嗣金牛真禪師(無錄) 真翁圓禪師(無錄) 容庵海禪師法嗣慶壽璋禪師卷第三臨濟宗南嶽下二十世徑山端禪師法嗣靈隱慧明禪師天寧梵琦禪師徑山智及禪師萬壽至仁禪師靈隱元凈禪師國清曇噩禪師徑山祖銘禪師靈隱法林禪師徑山福報禪師仰山熙禪師法嗣龍翔大欣禪師保寧天倫禪師中竺正逵禪師育王祖瑛禪師祥符念常禪師天童鑒禪師法嗣竺田霖禪師(無錄) 靈隱訚禪師法嗣東林宗廓禪師徑山

【English Translation】 English version Jingshan Shifan Chan Master Lingyin Fa Xun Chan Master Yunju Cijue Chan Master Lineage of Lingyin Yue Chan Master Tiantong Wenli Chan Master Huazang Juetong Chan Master Xuedou Zhongqian Chan Master Daochang Puyan Chan Master Jinshan Shanka Chan Master Longxiang Xilian Chan Master Ruiyan Guangmu Chan Master Beihai Xin Chan Master Nuo'an Zhao Chan Master Jingci Dao Chan Master Lineage of Tiantong Jing Chan Master Gushan Yuanzhi Chan Master Jingci Yuan Chan Master Lineage of Jianfu Sheng Chan Master Jingshan Daochong Chan Master Lineage of Yin Jingrou Chan Master Shuangshan Yuan Chan Master Lineage of Huazang Jing Chan Master Tiantong Mou Chan Master Lineage of Lingyin Jue Chan Master Tianzhu You Chan Master Lineage of Huanglong Kai Chan Master Huguo Zong Chan Master Xia Lv Wujian Chan Master Layman Fang Niu Yu Lineage of Gufeng Xiu Chan Master Gushan Zhengning Chan Master Shuanglin Jie Chan Master Lineage of Shishuang Yin Chan Master Jinniu Zhen Chan Master (no record) Zhenweng Yuan Chan Master (no record) Lineage of Rong'an Hai Chan Master Qingshou Zhang Chan Master Volume 3 Linji School 20th Generation from Nanyue Lineage of Jingshan Duan Chan Master Lingyin Huiming Chan Master Tianning Fanqi Chan Master Jingshan Zhiji Chan Master Wanshou Zhiren Chan Master Lingyin Yuanjing Chan Master Guoqing Tan'e Chan Master Jingshan Zuming Chan Master Lingyin Falin Chan Master Jingshan Fubao Chan Master Lineage of Yangshan Xi Chan Master Longxiang Daxin Chan Master Baoning Tianlun Chan Master Zhongzhu Zhengkui Chan Master Yu Wang Zuying Chan Master Xiangfu Nianchang Chan Master Lineage of Tiantong Jian Chan Master Zhutian Lin Chan Master (no record) Lineage of Lingyin Yin Chan Master Donglin Zongkuo Chan Master Jingshan

范禪師法嗣　　仰山祖欽禪師　凈慈妙倫禪師　　天童惠禪師　天童祖智禪師　　月坡明禪師　環溪一禪師　　希叟曇禪師　靈隱寧禪師　　無學元禪師(無錄)　雪峰可湘禪師　靈隱薰禪師法嗣　　凈慈慧禪師　中竺珂禪師　天童禮禪師法嗣　　育王如珙禪師　凈慈行鞏禪師　華藏通禪師法嗣　　徑山普度禪師　雪竇謙禪師法嗣　　承天真禪師　道場巖禪師法嗣　　徑山智愚禪師　凈慈衍禪師　金山開禪師法嗣　　徑山心月禪師　徑山沖禪師法嗣　　凈慈敬禪師　北山隆禪師　天竺有禪師法嗣　　天池信禪師(無錄) 　鼓山凝禪師法嗣　　蒙山異禪師　金牛真禪師法嗣　　太湖寬禪師(無錄) 　真翁圓禪師法嗣　　無能教禪師(無錄) 　慶壽璋禪師法嗣　　慶壽印簡禪師卷第四　　　臨濟宗　南嶽下二十一世　靈隱明禪師法嗣　　雙林訚禪師(無錄) 　萬壽仁禪師法嗣　　徑山文琇禪師　徑山銘禪師法嗣　　天寧力金禪師　龍翔欣禪師法嗣　　天界慧曇禪師　天界宗泐禪師　　圓通崇𥙿禪師　靈隱輔良禪師　　靈隱懷渭禪師　保寧倫禪師法嗣　　物先義禪師(無錄) 　竺田霖禪師法嗣　　道場明德禪師　仰山欽

【現代漢語翻譯】現代漢語譯本范禪師法嗣仰山祖欽禪師，凈慈妙倫禪師，天童惠禪師，天童祖智禪師，月坡明禪師，環溪一禪師，希叟曇禪師，靈隱寧禪師，無學元禪師(無錄)，雪峰可湘禪師。靈隱薰禪師法嗣凈慈慧禪師，中竺珂禪師。天童禮禪師法嗣育王如珙禪師，凈慈行鞏禪師。華藏通禪師法嗣徑山普度禪師。雪竇謙禪師法嗣承天真禪師。道場巖禪師法嗣徑山智愚禪師，凈慈衍禪師。金山開禪師法嗣徑山心月禪師。徑山沖禪師法嗣凈慈敬禪師，北山隆禪師。天竺有禪師法嗣天池信禪師(無錄)。鼓山凝禪師法嗣蒙山異禪師。金牛真禪師法嗣太湖寬禪師(無錄)。真翁圓禪師法嗣無能教禪師(無錄)。慶壽璋禪師法嗣慶壽印簡禪師。卷第四臨濟宗南嶽下二十一世靈隱明禪師法嗣雙林訚禪師(無錄)。萬壽仁禪師法嗣徑山文琇禪師。徑山銘禪師法嗣天寧力金禪師。龍翔欣禪師法嗣天界慧曇禪師，天界宗泐禪師，圓通崇𥙿禪師，靈隱輔良禪師，靈隱懷渭禪師。保寧倫禪師法嗣物先義禪師(無錄)。竺田霖禪師法嗣道場明德禪師。仰山欽

【English Translation】 English version Lineage of Chan Master Fan Chan Master Yangshan Zuqin (仰山祖欽), Chan Master Jingci Miaolun (凈慈妙倫), Chan Master Tiantong Hui (天童惠), Chan Master Tiantong Zuzhi (天童祖智), Chan Master Yuepo Ming (月坡明), Chan Master Huanxi Yi (環溪一), Chan Master Xisou Tan (希叟曇), Chan Master Lingyin Ning (靈隱寧), Chan Master Wuxue Yuan (無學元) (no record), Chan Master Xuefeng Kexiang (雪峰可湘). Lineage of Chan Master Lingyin Xun Chan Master Jingci Hui (凈慈慧), Chan Master Zhongzhu Ke (中竺珂). Lineage of Chan Master Tiantong Li Chan Master Yuwang Rugong (育王如珙), Chan Master Jingci Xinggong (凈慈行鞏). Lineage of Chan Master Huazang Tong Chan Master Jingshan Pudu (徑山普度). Lineage of Chan Master Xuedou Qian Chan Master Chengtian Zhen (承天真). Lineage of Chan Master Daochang Yan Chan Master Jingshan Zhiyu (徑山智愚), Chan Master Jingci Yan (凈慈衍). Lineage of Chan Master Jinshan Kai Chan Master Jingshan Xinyue (徑山心月). Lineage of Chan Master Jingshan Chong Chan Master Jingci Jing (凈慈敬), Chan Master Beishan Long (北山隆). Lineage of Chan Master Tianzhu You Chan Master Tianchi Xin (天池信) (no record). Lineage of Chan Master Gushan Ning Chan Master Mengshan Yi (蒙山異). Lineage of Chan Master Jinniu Zhen Chan Master Taihu Kuan (太湖寬) (no record). Lineage of Chan Master Zhenweng Yuan Chan Master Wuneng Jiao (無能教) (no record). Lineage of Chan Master Qingshou Zhang Chan Master Qingshou Yin Jian (慶壽印簡). Volume 4 Linji School 21st Generation from Nanyue Lineage of Chan Master Lingyin Ming Chan Master Shuanglin Yin (雙林訚) (no record). Lineage of Chan Master Wanshou Ren Chan Master Jingshan Wenxiu (徑山文琇). Lineage of Chan Master Jingshan Ming Chan Master Tianning Lijin (天寧力金). Lineage of Chan Master Longxiang Xin Chan Master Tianjie Huitan (天界慧曇), Chan Master Tianjie Zongle (天界宗泐), Chan Master Yuantong Chong𥙿 (圓通崇𥙿), Chan Master Lingyin Fuliang (靈隱輔良), Chan Master Lingyin Huaiwei (靈隱懷渭). Lineage of Chan Master Baoning Lun Chan Master Wuxian Yi (物先義) (no record). Lineage of Chan Master Zhutian Lin Chan Master Daochang Mingde (道場明德). Yangshan Qin

禪師法嗣　　高峰原妙禪師　靈云持定禪師　　徑山希陵禪師　道場信禪師(無錄) 　　匡山源禪師(無錄) 　凈慈倫禪師法嗣　　瑞巖寶禪師(無錄)　絕象鑒禪師　　竹屋簡禪師　無學元禪師法嗣　　月庭忠禪師　高峰日禪師(無錄) 　雪峰湘禪師法嗣　　開元妙恩禪師　開元契祖禪師　育王珙禪師法嗣　　紫籜道禪師(無錄)　保寧清茂禪師　凈慈鞏禪師法嗣　　靈隱德海禪師　天寧景曇禪師　徑山度禪師法嗣　　玉山德珍禪師(無錄)　徑山凈伏禪師　　天童坦禪師(無錄) 　徑山愚禪師法嗣　　寶葉源禪師　閑極云禪師　徑山月禪師法嗣　　南叟茙禪師　天池信禪師法嗣　　大慈成禪師(無錄)　天寶法樞禪師　蒙山異禪師法嗣　　鐵山瓊禪師　太湖寬禪師法嗣　　縉雲真禪師(無錄)　龍池永寧禪師　無能教禪師法嗣　　妙果水盛禪師卷第五　　　臨濟宗　南嶽下二十二世　雙林訚禪師法嗣　　徑山宗凈禪師　天界曇禪師法嗣　　靈谷凈戒禪師　物先義禪師法嗣　　凈慈聯禪師(無錄) 　高峰妙禪師法嗣　　中峰明本禪師　正宗了義禪師　　大覺祖雍禪師　白雲以假禪師　靈云定禪師法嗣　　般若世誠禪師

【現代漢語翻譯】現代漢語譯本禪師法嗣高峰原妙禪師靈云持定禪師徑山希陵禪師道場信禪師(無錄) 匡山源禪師(無錄) 凈慈倫禪師法嗣瑞巖寶禪師(無錄) 絕象鑒禪師竹屋簡禪師無學元禪師法嗣月庭忠禪師高峰日禪師(無錄) 雪峰湘禪師法嗣開元妙恩禪師開元契祖禪師育王珙禪師法嗣紫籜道禪師(無錄) 保寧清茂禪師凈慈鞏禪師法嗣靈隱德海禪師天寧景曇禪師徑山度禪師法嗣玉山德珍禪師(無錄) 徑山凈伏禪師天童坦禪師(無錄) 徑山愚禪師法嗣寶葉源禪師閑極云禪師徑山月禪師法嗣南叟茙禪師天池信禪師法嗣大慈成禪師(無錄) 天寶法樞禪師蒙山異禪師法嗣鐵山瓊禪師太湖寬禪師法嗣縉雲真禪師(無錄) 龍池永寧禪師無能教禪師法嗣妙果水盛禪師卷第五臨濟宗南嶽下二十二世雙林訚禪師法嗣徑山宗凈禪師天界曇禪師法嗣靈谷凈戒禪師物先義禪師法嗣凈慈聯禪師(無錄) 高峰妙禪師法嗣中峰明本禪師正宗了義禪師大覺祖雍禪師白雲以假禪師靈云定禪師法嗣般若世誠禪師

【English Translation】 English version Successors of Zen Masters Zen Master Gaofeng Yuanmiao (高峰原妙禪師) Zen Master Lingyun Chiding (靈云持定禪師) Zen Master Jingshan Xiling (徑山希陵禪師) Zen Master Daochang Xin (道場信禪師) (No record) Zen Master Kuangshan Yuan (匡山源禪師) (No record) Successors of Zen Master Jingci Lun (凈慈倫禪師) Zen Master Ruiyan Bao (瑞巖寶禪師) (No record) Zen Master Juexiang Jian (絕象鑒禪師) Zen Master Zhuwu Jian (竹屋簡禪師) Successors of Zen Master Wuxue Yuan (無學元禪師) Zen Master Yueting Zhong (月庭忠禪師) Zen Master Gaofeng Ri (高峰日禪師) (No record) Successors of Zen Master Xuefeng Xiang (雪峰湘禪師) Zen Master Kaiyuan Miaoen (開元妙恩禪師) Zen Master Kaiyuan Qizu (開元契祖禪師) Successors of Zen Master Yuwang Gong (育王珙禪師) Zen Master Zituo Dao (紫籜道禪師) (No record) Zen Master Baoning Qingmao (保寧清茂禪師) Successors of Zen Master Jingci Gong (凈慈鞏禪師) Zen Master Lingyin Dehai (靈隱德海禪師) Zen Master Tianning Jingtan (天寧景曇禪師) Successors of Zen Master Jingshan Du (徑山度禪師) Zen Master Yushan Dezhen (玉山德珍禪師) (No record) Zen Master Jingshan Jingfu (徑山凈伏禪師) Zen Master Tiantong Tan (天童坦禪師) (No record) Successors of Zen Master Jingshan Yu (徑山愚禪師) Zen Master Baoye Yuan (寶葉源禪師) Zen Master Xianji Yun (閑極云禪師) Successors of Zen Master Jingshan Yue (徑山月禪師) Zen Master Nansou Rong (南叟茙禪師) Successors of Zen Master Tianchi Xin (天池信禪師) Zen Master Daci Cheng (大慈成禪師) (No record) Zen Master Tianbao Fashu (天寶法樞禪師) Successors of Zen Master Mengshan Yi (蒙山異禪師) Zen Master Tieshan Qiong (鐵山瓊禪師) Successors of Zen Master Taihu Kuan (太湖寬禪師) Zen Master Jinyun Zhen (縉雲真禪師) (No record) Zen Master Longchi Yongning (龍池永寧禪師) Successors of Zen Master Wuneng Jiao (無能教禪師) Zen Master Miaoguo Shuisheng (妙果水盛禪師) Volume 5 Linji School (臨濟宗) 22nd Generation from Nanyue (南嶽) Successors of Zen Master Shuanglin Yin (雙林訚禪師) Zen Master Jingshan Zongjing (徑山宗凈禪師) Successors of Zen Master Tianjie Tan (天界曇禪師) Zen Master Linggu Jingjie (靈谷凈戒禪師) Successors of Zen Master Wuxian Yi (物先義禪師) Zen Master Jingci Lian (凈慈聯禪師) (No record) Successors of Zen Master Gaofeng Miao (高峰妙禪師) Zen Master Zhongfeng Mingben (中峰明本禪師) Zen Master Zhengzong Liaoyi (正宗了義禪師) Zen Master Dajue Zuyong (大覺祖雍禪師) Zen Master Baiyun Yijia (白雲以假禪師) Successors of Zen Master Lingyun Ding (靈云定禪師) Zen Master Banruo Shicheng (般若世誠禪師)

徑山陵禪師法嗣　　寶林紹大禪師　徑山正源禪師　　智者義禪師(無錄) 　道場信禪師法嗣　　福源清珙禪師　匡山源禪師法嗣　　海門惟則禪師　瑞巖寶禪師法嗣　　華頂先睹禪師　高峰日禪師法嗣　　日本疏石國師　開元祖禪師法嗣　　開元如照禪師　紫籜道禪師法嗣　　瑞巖無慍禪師　別源源禪師(無錄) 　　天童一禪師　保寧茂禪師法嗣　　本覺清欲禪師　瑞雲茂禪師　靈隱海禪師法嗣　　徑山顏禪師　斗峰正璋禪師　　育王慧照禪師　育王悟光禪師　天寧曇禪師法嗣　　三空居士　玉山珍禪師法嗣　　龍翔忠禪師　徑山伏禪師法嗣　　徑山悅禪師　靈隱明禪師(無錄) 　天童坦禪師法嗣　　天界懷信禪師　大慈成禪師法嗣　　烏石世愚禪師　天寶樞禪師法嗣　　雪峰智順禪師　鐵山瓊禪師法嗣　　香山聰禪師　縉雲真禪師法嗣　　靈鷲寶金禪師　南嶽下二十三世　凈慈聯禪師法嗣　　慈光成禪師　中峰本禪師法嗣　　伏龍元長禪師　獅林惟則禪師　　日本印原禪師　般若誠禪師法嗣　　仰山正㕛禪師　智者義禪師法嗣　　凈慈普仁禪師　海門則禪師法嗣　　白蓮智安禪師　華頂睹禪師法嗣　

【現代漢語翻譯】現代漢語譯本徑山陵禪師法嗣寶林紹大禪師、徑山正源禪師智者義禪師(無錄) 道場信禪師法嗣福源清珙禪師匡山源禪師法嗣海門惟則禪師瑞巖寶禪師法嗣華頂先睹禪師高峰日禪師法嗣日本疏石國師開元祖禪師法嗣開元如照禪師紫籜道禪師法嗣瑞巖無慍禪師、別源源禪師(無錄) 天童一禪師保寧茂禪師法嗣本覺清欲禪師、瑞雲茂禪師靈隱海禪師法嗣徑山顏禪師、斗峰正璋禪師育王慧照禪師、育王悟光禪師天寧曇禪師法嗣三空居士玉山珍禪師法嗣龍翔忠禪師徑山伏禪師法嗣徑山悅禪師、靈隱明禪師(無錄) 天童坦禪師法嗣天界懷信禪師大慈成禪師法嗣烏石世愚禪師天寶樞禪師法嗣雪峰智順禪師鐵山瓊禪師法嗣香山聰禪師縉雲真禪師法嗣靈鷲寶金禪師南嶽下二十三世凈慈聯禪師法嗣慈光成禪師中峰本禪師法嗣伏龍元長禪師、獅林惟則禪師日本印原禪師般若誠禪師法嗣仰山正㕛禪師智者義禪師法嗣凈慈普仁禪師海門則禪師法嗣白蓮智安禪師華頂睹禪師法嗣

【English Translation】 English version Lineage of Zen Master Ling of Jing Mountain Zen Master Shao Da of Bao Lin, Zen Master Zhengyuan of Jing Mountain Zen Master Yi of Zhizhe (no record) Lineage of Zen Master Xin of Daochang Zen Master Qinggong of Fuyuan Lineage of Zen Master Yuan of Kuang Mountain Zen Master Weize of Haimen Lineage of Zen Master Bao of Ruiyan Zen Master Xiandu of Huading Lineage of Zen Master Ri of Gaofeng National Teacher Soseki of Japan Lineage of Zen Master Zu of Kaiyuan Zen Master Ruzhao of Kaiyuan Lineage of Zen Master Dao of Zizhuo Zen Master Wuwen of Ruiyan, Zen Master Bieyuan (no record) Zen Master Yi of Tiantong Lineage of Zen Master Mao of Baoning Zen Master Qingyu of Benjue, Zen Master Mao of Ruiyun Lineage of Zen Master Hai of Lingyin Zen Master Yan of Jing Mountain, Zen Master Zhengzhang of Doufeng Zen Master Huizhao of Yuwang, Zen Master Wuguang of Yuwang Lineage of Zen Master Tan of Tianning Layman Sankong Lineage of Zen Master Zhen of Yushan Zen Master Zhong of Longxiang Lineage of Zen Master Fu of Jing Mountain Zen Master Yue of Jing Mountain, Zen Master Ming of Lingyin (no record) Lineage of Zen Master Tan of Tiantong Zen Master Huaixin of Tianjie Lineage of Zen Master Cheng of Daci Zen Master Shiyu of Wushi Lineage of Zen Master Shu of Tianbao Zen Master Zhishun of Xuefeng Lineage of Zen Master Qiong of Tieshan Zen Master Cong of Xiangshan Lineage of Zen Master Zhen of Jinyun Zen Master Baojin of Lingjiu 23rd Generation Below Nanyue Lineage of Zen Master Lian of Jingci Zen Master Cheng of Ciguang Lineage of Zen Master Ben of Zhongfeng Zen Master Yuanzhang of Fulong, Zen Master Weize of Shilin Zen Master In'gen of Japan Lineage of Zen Master Cheng of Banruo Zen Master Zheng You of Yangshan Lineage of Zen Master Yi of Zhizhe Zen Master Puren of Jingci Lineage of Zen Master Ze of Haimen Zen Master Zhian of Bailian Lineage of Zen Master Du of Huading

福林智度禪師　開元照禪師法嗣　　開元大圭禪師　別源源禪師法嗣　　天童原良禪師　天童一禪師法嗣　　云居普莊禪師　徑山悅禪師法嗣　　靈隱來複禪師　靈隱明禪師法嗣　　凈慈可授禪師　烏石愚禪師法嗣　　靈谷非幻禪師　三峰啟原禪師卷第六　　　臨濟宗　南嶽下二十四世　伏龍長禪師法嗣　　鄧蔚時蔚禪師　天龍守貴禪師　　松隱德然禪師　仰山友禪師法嗣　　慈舟濟禪師(無錄) 　白蓮安禪師法嗣　　正傳景隆禪師　福林度禪師法嗣　　繁昌俊禪師(無錄)　太守密庵何公(無錄) 　南嶽下二十五世　鄧蔚蔚禪師法嗣　　鄧蔚普持禪師(無錄)　九峰勝學禪師　慈舟濟禪師法嗣　　壽昌本來禪師　繁昌俊禪師法嗣　　東林悟禪師　何密庵居士法嗣　　素庵田大士　南嶽下二十六世　鄧蔚持禪師法嗣　　東明慧旵禪師　東林悟禪師法嗣　　天成紹琦禪師　廣善潭禪師(無錄) 　　太崗澄禪師(無錄)　伏牛圓信禪師　　西禪瑞禪師　古庭善堅禪師　素庵田大士法嗣　　佛跡真禪師　南嶽下二十七世　東明旵禪師法嗣　　東明普慈禪師　廣善潭禪師法嗣　　崇福覺華禪師　太崗澄禪師法嗣　　

【現代漢語翻譯】現代漢語譯本福林智度禪師開元照禪師法嗣開元大圭禪師別源源禪師法嗣天童原良禪師天童一禪師法嗣云居普莊禪師徑山悅禪師法嗣靈隱來複禪師靈隱明禪師法嗣凈慈可授禪師烏石愚禪師法嗣靈谷非幻禪師三峰啟原禪師卷第六臨濟宗南嶽下二十四世伏龍長禪師法嗣鄧蔚時蔚禪師天龍守貴禪師松隱德然禪師仰山友禪師法嗣慈舟濟禪師(無錄) 白蓮安禪師法嗣正傳景隆禪師福林度禪師法嗣繁昌俊禪師(無錄) 太守密庵何公(無錄) 南嶽下二十五世鄧蔚蔚禪師法嗣鄧蔚普持禪師(無錄) 九峰勝學禪師慈舟濟禪師法嗣壽昌本來禪師繁昌俊禪師法嗣東林悟禪師何密庵居士法嗣素庵田大士南嶽下二十六世鄧蔚持禪師法嗣東明慧旵禪師東林悟禪師法嗣天成紹琦禪師廣善潭禪師(無錄) 太崗澄禪師(無錄) 伏牛圓信禪師西禪瑞禪師古庭善堅禪師素庵田大士法嗣佛跡真禪師南嶽下二十七世東明旵禪師法嗣東明普慈禪師廣善潭禪師法嗣崇福覺華禪師太崗澄禪師法嗣

【English Translation】 English version Chan Master Fulin Zhidu Dharma Heir of Chan Master Kaiyuan Zhao Chan Master Kaiyuan Dagui Dharma Heir of Chan Master Bieyuan Yuan Chan Master Tiantong Yuanliang Dharma Heir of Chan Master Tiantong Yi Chan Master Yunju Puzhuang Dharma Heir of Chan Master Jingshan Yue Chan Master Lingyin Laifu Dharma Heir of Chan Master Lingyin Ming Chan Master Jingci Keshou Dharma Heir of Chan Master Wushi Yu Chan Master Linggu Feihuan, Chan Master Sanfeng Qiyuan Volume Six Linji School Twenty-fourth Generation from Nanyue Dharma Heir of Chan Master Fulong Zhang Chan Master Dengwei Shiwei, Chan Master Tianlong Shougui Chan Master Songyin Deran Dharma Heir of Chan Master Yangshan You Chan Master Cizhou Ji (No Record) Dharma Heir of Chan Master Bailian An Chan Master Zhengchuan Jinglong Dharma Heir of Chan Master Fulin Du Chan Master Fanchang Jun (No Record), Taishou Mi'an He Gong (No Record) Twenty-fifth Generation from Nanyue Dharma Heir of Chan Master Dengwei Wei Chan Master Dengwei Puchi (No Record), Chan Master Jiufeng Shengxue Dharma Heir of Chan Master Cizhou Ji Chan Master Shouchang Benlai Dharma Heir of Chan Master Fanchang Jun Chan Master Donglin Wu Dharma Heir of Layman He Mi'an Layman Su'an Tian Dashi Twenty-sixth Generation from Nanyue Dharma Heir of Chan Master Dengwei Chi Chan Master Dongming Huichan Dharma Heir of Chan Master Donglin Wu Chan Master Tiancheng Shaoqi, Chan Master Guangshan Tan (No Record) Chan Master Taigang Cheng (No Record), Chan Master Funiu Yuanxin Chan Master Xichan Rui, Chan Master Guting Shanjian Dharma Heir of Layman Su'an Tian Dashi Chan Master Foji Zhen Twenty-seventh Generation from Nanyue Dharma Heir of Chan Master Dongming Chan Chan Master Dongming Puci Dharma Heir of Chan Master Guangshan Tan Chan Master Chongfu Juehua Dharma Heir of Chan Master Taigang Cheng

天真本善禪師　普濟凈澄禪師　未詳法嗣　　溈山太初禪師　中觀沼禪師　　雪峰悟逸禪師　通玄圓通禪師　　天臺祖燈禪師　徑山莊禪師　　少林悟頓禪師

繼燈錄目錄(終)

No. 1605

繼燈錄卷第一

鼓山嗣祖沙門　元賢　輯

曹洞宗

青原下十六世

雪竇鑒禪師法嗣

明州天童長翁如凈禪師

生而岐嶷。不䫫常童。長學出世法。參足庵于雪竇。看庭前柏樹子話有省。呈頌曰。西來祖意庭前柏。鼻孔寥寥對眼睛。落地枯枝才𨁝跳。松蘿亮鬲笑掀騰。庵頷之。出世屢遷名剎。後主凈慈。昇天童。開爐上堂。召大眾打圓相云。個是天童火爐。近前則燒殺。退後則凍殺。忽有個漢出來道。合作么生。㘞火爐動也。上堂。霜風號肅殺。霜葉墜蕭[臺-臺+(癸-天+蟲)]。舉拂子曰。看。唯有玲瓏崔嵬望轉高。所謂天童滯貨今朝短販。一遭莫有酬價底么。下座巡堂。上堂。外不放入。內不放出。痛下一槌。萬事了畢。且道如何。太白峰前令斬新。內外紀綱俱委悉。上堂。天童鐵臭老拳頭。打殺江湖水牯牛。夜深忽然生個卵。天明推出大日頭。且道如何。曬㫰諸人烝濕處。免教行步滑如油。上堂。靈云見處桃花開。天童見處桃花落。桃花開

。春風催。桃花落。春風惡。靈云且置。莫有與天童相見底么。春風惡桃花。躍浪生頭角。新起妙嚴慶懺上堂。推倒多生老鼠窠。掃空平地笑呵呵。從空架起生頭角。蓋覆驢牛不厭多。今朝成就大緣千古。發揮大事。且道如何。斫額任他門外客。到家還我箇中人。復舉文殊問無著近離甚麼處。著雲南方。殊雲南方佛法如何住持。著云末法比丘少奉戒律。殊云多少眾。著云或三百或五百。師云。春風勾引鷓鴣啼。著問文殊此間佛法如何住持。殊云凡聖同居龍蛇混雜。著云多少眾。殊云前三三與后三三。師曰。平地波瀾鉤鐵船。這兩轉語要與諸方眉毛撕結。更有兩轉語要與諸方點眼。或三百或五百。銅錢鐵錢省數足陌。前三三與后三三。蘿蔔芋奶淺貯滿擔。諸方忽然眼開。決定拍手大笑。笑個甚麼。不笑巴叉便笑杜撰。雖然笑者還稀。忽有人問天童多少眾。便向他道。新起妙嚴夸第一。一齊都在𦘕圖中。師六坐道場未說稟承。眾有是請。師曰我待涅槃堂里拈出。果臨終拈香曰。如凈行腳四十餘年。首到乳峰失腳墮于陷阱。此香今不免拈鈍置我住雪竇足庵大和尚。並書辭世頌曰。六十六年罪犯彌天。打個𨁝跳活陷黃泉。咦。從來生死不相干。擲筆而逝。塔全身於本山。

華藏詐禪師法嗣(師嗣凈慈暉。會元無出。今收

【現代漢語翻譯】現代漢語譯本：春風催促，桃花飄落，這春風真是可惡。靈云的事情暫且放下，有沒有與天童禪師相見的人呢？這春風真是可惡，吹落桃花，（卻又使得）躍出水面的浪花長出頭角。（天童正覺禪師）新起妙嚴寺慶懺法會時上堂說法，推倒了（人們）多生以來的老鼠窩，掃空了平地，引得大家笑呵呵。從虛空中架起（新的）頭角，覆蓋驢和牛也不嫌多。今天成就這千古難遇的大好機緣，發揮這件大事。且說如何是好？（對於那些）在門外苦苦思索的人，就讓他們去吧，（真正）到家的人還是我們這些個中人。（天童正覺禪師）又舉了文殊菩薩問無著禪師最近從哪裡來，無著禪師回答說從南方來。文殊菩薩問南方佛法如何住持？無著禪師回答說末法時代的比丘很少奉持戒律。文殊菩薩問有多少僧眾？無著禪師回答說或者三百或者五百。（天童正覺禪師）說，春風勾引得鷓鴣啼叫。（無著禪師）反問文殊菩薩此間佛法如何住持？文殊菩薩回答說凡人和聖人同住在一起，龍和蛇混雜在一起。無著禪師問有多少僧眾？文殊菩薩回答說前三三與后三三。（天童正覺禪師）說，平地上掀起波瀾，（好比）用鐵鉤拉動船隻。這兩句轉語，要與各方禪師爭論一番。更有兩句轉語，要為各方禪師點亮眼睛。或者三百或者五百，銅錢鐵錢，省了數錢的麻煩，數目足夠一陌。前三三與后三三，蘿蔔芋艿，淺淺地裝滿了擔子。各方禪師如果忽然開了眼，一定會拍手大笑。笑什麼呢？不笑巴叉（指不通禪理的人）便笑杜撰（指胡編亂造）。雖然笑的人還很少。如果有人問天童禪師有多少僧眾，就向他說道，新起妙嚴寺，（我們）誇耀第一，（其實）全都都在畫圖中。天童正覺禪師六次主持道場，沒有說過自己稟承于誰。大眾中有請法的，禪師說我等待涅槃堂里再說。果然臨終時拈香說道：『如凈行腳四十餘年，最初到乳峰，失腳掉入陷阱。』這炷香現在不免要拈起來，（卻）鈍置了我住雪竇寺的足庵大和尚。並寫下辭世頌說：『六十六年，罪犯彌天，打個𨁝跳，活陷黃泉。咦！從來生死不相干。』擲筆而逝。塔全身於本山。華藏詐禪師法嗣（天童正覺禪師師承凈慈暉禪師，會元禪師沒有傑出弟子，現在收錄）

【English Translation】 English version: The spring breeze urges, the peach blossoms fall, this spring breeze is truly hateful. Let's put aside Lingyun's matter for now, is there anyone who has met Zen Master Tiantong (Tiantong: Name of a Zen monastery and also refers to the Zen master residing there)? This spring breeze is truly hateful, blowing down the peach blossoms, (yet it also causes) the waves leaping out of the water to grow horns. (Zen Master Zhengjue of Tiantong) gave a Dharma talk when the Miaoyan Temple Celebration Repentance Dharma Assembly was newly established, overturning (people's) rat nests of many lifetimes, sweeping the ground clean, causing everyone to laugh heartily. Erecting (new) horns from the void, covering donkeys and oxen is not too much. Today, we have achieved this rare opportunity of a thousand ages, and we are developing this great event. But what is the best way to do it? (For those) who are struggling outside the door, let them go, (the ones who have truly) arrived home are still us insiders. (Zen Master Zhengjue of Tiantong) also cited the story of Manjusri (Manjusri: Bodhisattva of wisdom) Bodhisattva asking Zen Master Wuzhuo where he had come from recently, and Zen Master Wuzhuo replied that he had come from the South. Manjusri Bodhisattva asked how the Buddha Dharma was maintained in the South? Zen Master Wuzhuo replied that in the Age of Degenerate Dharma, monks rarely uphold the precepts. Manjusri Bodhisattva asked how many monks there were? Zen Master Wuzhuo replied that there were either three hundred or five hundred. (Zen Master Zhengjue of Tiantong) said, 'The spring breeze entices the partridges to sing.' (Zen Master Wuzhuo) asked Manjusri Bodhisattva in return how the Buddha Dharma was maintained here? Manjusri Bodhisattva replied that ordinary people and saints live together, and dragons and snakes are mixed together. Zen Master Wuzhuo asked how many monks there were? Manjusri Bodhisattva replied, 'The former three threes and the latter three threes.' (Zen Master Zhengjue of Tiantong) said, 'Waves are stirred up on the flat ground, (like) pulling a boat with an iron hook.' These two turning phrases are meant to be debated with Zen masters from all directions. There are two more turning phrases to enlighten Zen masters from all directions. Either three hundred or five hundred, copper coins and iron coins, saving the trouble of counting money, the number is enough for one string. The former three threes and the latter three threes, radishes and taro, shallowly filling the load. If Zen masters from all directions suddenly open their eyes, they will definitely clap their hands and laugh. What are they laughing at? If they don't laugh at Bacha (referring to those who don't understand Zen principles), they will laugh at Du Zhuan (referring to those who fabricate). Although there are still few who laugh. If someone asks Zen Master Tiantong how many monks there are, tell him, 'The newly established Miaoyan Temple, (we) boast of being the first, (but in fact) they are all in the painting.' Zen Master Zhengjue of Tiantong presided over the Dharma assembly six times, without saying who he inherited from. When the public asked for the Dharma, the Zen master said that he would wait to say it in the Nirvana Hall. Sure enough, when he was dying, he picked up incense and said: 'Rujing (Rujing: another name of the Zen master) has been walking for more than forty years, and when he first arrived at Mount Ru, he slipped and fell into a trap.' This incense must be picked up now, (but it) dulls the Great Monk Zu'an who lives in Xuetou Temple. And he wrote a farewell verse saying: 'For sixty-six years, the sins have filled the sky, jumping a 𨁝 jump, and falling alive into the Yellow Springs. Alas! From the beginning, life and death have nothing to do with each other.' He threw down his pen and passed away. The whole body was placed in a pagoda on the mountain. Dharma successor of Zen Master Huazang Zha (Zen Master Tiantong Zhengjue's teacher was Zen Master Jingci Hui, Zen Master Huiyuan had no outstanding disciples, now included)

入補燈)

東谷光禪師

上堂。藏身處沒軌跡。無影樹頭靈鳥宅。沒軌跡處莫藏身。不萌枝上花開坼。有來繇。誰辯的。天晚西風拂拂吹。松釵一徑爭拋擲。嘗頌僧問曹山不掛靈衣曰。曹山酒顛有誰諳。醉語狂言不自慚。夜半日頭當午照。騎牛背面著靴衫。又頌韶國師問龍牙天不能蓋地不能載曰。大海心中泛鐵船。隨波逐浪浪滔天。順風到岸無人識。江北從來使鐵錢。

青原下十七世

天童凈禪師法嗣

襄州鹿門覺禪師

參長翁。值翁上堂舉靈云悟道因緣。頌曰。一個烏梅似本形。蜘蛛結網打蜻蜓。蜻蜓落了兩片翼。堪笑烏梅咬鐵釘。師不覺失笑曰。早知燈是火。飯熟幾多時。后承印記。出住鹿門。示眾曰。盡大地是學人一卷經。盡乾坤是學人一隻眼。以這個眼讀如是經。千萬億劫常無間斷。諸人還看讀得么。如看讀得。老僧請他吃個無米油糍。

雪庵從瑾禪師

僧請益倩女離魂話。師示以頌曰。南枝向暖北枝寒。何事春風有兩般。憑仗高樓莫吹笛。大家留取倚闌看。

日本永平道元禪師

姓源氏。本國村上天皇九世之裔。骨相奇秀。七處平滿。目有重瞳。七歲讀毛詩左傳及諸經史。不由師訓自然通曉。時以神童稱之。居母喪。每觀香菸繚繞唸唸散滅

【現代漢語翻譯】現代漢語譯本入補燈

東谷光禪師

上堂。藏身之處沒有軌跡。無影樹的樹頂是靈鳥的家。沒有軌跡的地方不要藏身。不發芽的樹枝上花朵綻放。有來由，誰能辨別清楚？傍晚西風輕輕吹拂，松樹的枝條紛紛散落。曾作偈頌評論僧人問曹山不掛靈衣一事，說：『曹山（唐代禪師）的酒後癲狂有誰能理解？醉話狂言毫不感到羞愧。半夜裡太陽當空照耀，騎著牛卻反穿著靴衫。』又作偈頌評論韶國師問龍牙天不能蓋地不能載一事，說：『大海心中漂浮著鐵船，隨著波浪起伏，波濤洶涌。順風到達岸邊卻無人認識，江北向來使用鐵錢。』

青原下第十七世

天童凈禪師法嗣

襄州鹿門覺禪師

參訪長翁。適逢長翁上堂，舉靈云悟道因緣。作偈頌說：『一個烏梅（一種青梅）就像它的本來面目，蜘蛛結網捕捉蜻蜓。蜻蜓掉落了兩片翅膀，可笑烏梅卻去咬鐵釘。』禪師聽后不禁失笑說：『早知道燈就是火，飯熟了多少時候了。』後來得到印可，出任鹿門住持。向大眾開示說：『整個大地是學人的一卷經書，整個乾坤是學人的一隻眼睛。用這隻眼睛來讀這部經書，千萬億劫都不會間斷。各位能看懂讀懂嗎？如果能看懂讀懂，老僧請你們吃無米油糍（一種油炸食品）。』

雪庵從瑾禪師

有僧人請教倩女離魂的故事。禪師用偈頌開示說：『南邊的樹枝向陽溫暖，北邊的樹枝寒冷。為何春風會有兩種不同的感受？請在高樓上不要吹笛，大家都留下來靠著欄桿觀看。』

日本永平道元禪師

姓源氏，是本國村上天皇（日本天皇）第九世的後裔。骨骼相貌奇特俊秀，七處平滿。眼睛有重瞳。七歲時就能讀懂《毛詩》、《左傳》以及各種經史。不用老師教導，自然通曉。當時被人們稱為神童。居母喪期間，每次看到香菸繚繞升起又消散，念念不忘世事無常。

【English Translation】 English version Ru Bu Deng (Entry Supplement Lamp)

Zen Master Donggu Guang

Ascended the hall. The hiding place has no trace. The shadowless tree is home to spiritual birds. Don't hide where there is no trace. Flowers bloom on branches that do not sprout. There is a source, who can discern it? The west wind blows gently in the evening, and pine branches are scattered. Once praised a monk who asked Caoshan (Tang Dynasty Zen master) about not wearing spiritual robes, saying: 'Who can understand Caoshan's drunken madness? Drunken words and wild talk without shame. The sun shines at noon in the middle of the night, riding a cow backwards wearing boots.' Also praised National Teacher Shao's question to Longya that heaven cannot cover and earth cannot carry, saying: 'An iron boat floats in the heart of the sea, following the waves, the waves are turbulent. No one recognizes it when it reaches the shore with the wind, Jiangbei has always used iron coins.'

Seventeenth Generation under Qingyuan

Dharma Successor of Zen Master Tiantong Jing

Zen Master Lu Men Jue of Xiangzhou

Visited Elder Weng. Coincided with Elder Weng ascending the hall, citing the cause and condition of Lingyun's enlightenment. Composed a verse saying: 'A single ume (a type of plum) resembles its original form, a spider weaves a web to catch dragonflies. The dragonfly loses two wings, it's laughable that the ume bites iron nails.' The Zen master couldn't help but laugh and said: 'Knowing that the lamp is fire early on, how long has the rice been cooked?' Later, he received endorsement and became the abbot of Lumentemple. He instructed the assembly, saying: 'The entire earth is a sutra for the student, the entire universe is the student's eye. Reading this sutra with this eye, it will never be interrupted for trillions of kalpas. Can everyone understand and read it? If you can understand and read it, the old monk will treat you to rice-free fried cakes (a type of fried food).'

Zen Master Xue'an Congjin

A monk asked for instruction on the story of Qiannü Leaving Her Body. The Zen master instructed with a verse saying: 'The southern branches are warm, the northern branches are cold. Why does the spring breeze have two different feelings? Please don't play the flute in the high building, everyone stay and lean on the railing to watch.'

Zen Master Dogen Eihei of Japan

Surname Minamoto, a descendant of the ninth generation of Emperor Murakami (Japanese Emperor) of this country. His bones and appearance were unique and handsome, with seven places full and even. His eyes had double pupils. At the age of seven, he could read the Mao Poems, Zuo Zhuan, and various classics and histories. Without a teacher's instruction, he naturally understood. At that time, he was called a child prodigy. During the mourning period for his mother, every time he saw the incense smoke rising and dissipating, he was mindful of the impermanence of the world.

。悟世無常。遂投舅氏臺山良顯法師出家。時年一十四矣。尋稟具戒。究大小乘諸經論。聞大宋有老宿傳佛心印。乃特附船舶航海入宋。抵明州。當寧宗嘉定十六年也。首登天童見無際派和尚。既而游雙徑禮浙翁琰。又謁宗月月堂無象諸大老。莫不機契。將理歸楫有耆德勉之曰。當今宗門具大眼目者莫如長翁凈和尚。現應詔住天童。子盍往見之。師如教即造天童。一見歡若平昔。師乃啟曰。道元自幼在本國發菩提心。參諸知識。翻閱經論徒滯名相。不明大法。后入大宋見諸尊宿。獲聞臨濟之宗。今得造法席。誠多生之幸。愿和尚慈悲聽道元不時入室咨問法要。蓋生死事大時不待人也。凈憐其誠忻然許之。師於是晝夜精勤。脅不沾席者將及兩載。一夜凈巡堂見僧打睡。責之曰參禪要身心脫落。何得只管打睡。師從旁聞之。當下身心脫落廓然契悟。天明入方丈燒香。凈曰子作么生。師曰身心脫落。凈曰身心脫落脫落身心。師曰這個是暫時岐路。和尚莫亂印某甲。凈曰我不亂印。師曰如何是和尚不亂印底。凈曰脫落身心。師于言下釋然。得大無礙。由是服勤四載。盡得洞上之道。於是告歸。凈付以伽黎頂相。囑其弘揚。師既歸。首住興聖寶林禪寺。德風遠播萬指圍繞。其禪林軌則一取法於天童。上堂。山僧歷盡叢林只是等閑

【現代漢語翻譯】現代漢語譯本：領悟到世事無常，於是投奔舅父臺山良顯法師出家，當時年齡十四歲。不久受了具足戒，深入研究大小乘各種經論。聽說大宋有老修行傳授佛心印，於是特意搭乘船隻航海進入宋朝，抵達明州。那是宋寧宗嘉定十六年（1223年）。首先登上天童山拜見無際派和尚。之後遊歷雙徑拜見浙翁琰，又拜謁宗月月堂無象等各位大德，無不意氣相投。將要整理行裝回國時，有位年長的有德之人勸勉他說：『當今禪宗門下具有大眼界的人，莫如長翁凈和尚，現在應詔住在天童山，你何不去拜見他？』道元聽從了他的建議，立即前往天童山。長翁凈和尚一見道元，就如同老朋友一般歡喜。道元於是稟告說：『道元自幼在本國發菩提心，參訪各位知識，翻閱經書論典，只是停留在名相上，不明白大法。後來進入大宋，拜見各位尊宿，有幸聽聞臨濟宗的教義。如今能夠拜見您的法席，實在是多生修來的福分。愿和尚慈悲，允許道元隨時進入禪房請教佛法要義，因為生死事大，時不我待啊。』長翁凈和尚憐憫他的誠心，欣然答應了他。道元於是日夜精勤，幾乎兩年時間沒有好好休息。一天晚上，長翁凈和尚巡視禪堂，看見僧人打瞌睡，責備他說：『參禪要身心脫落，怎麼能只顧著打瞌睡呢？』道元從旁邊聽到這話，當下身心脫落，豁然開悟。天亮後進入方丈室燒香，長翁凈和尚問：『你怎麼樣了？』道元說：『身心脫落了。』長翁凈和尚說：『身心脫落，脫落身心。』道元說：『這只是暫時的歧路，和尚不要隨便為我印證。』長翁凈和尚說：『我不會隨便印證。』道元說：『什麼是和尚不隨便印證的？』長翁凈和尚說：『脫落身心。』道元在言語之下釋然，獲得大自在。因此服侍長翁凈和尚四年，完全領悟了洞山宗的道法。於是告辭回國。長翁凈和尚授予他袈裟和頂相，囑咐他弘揚佛法。道元回國后，首先住在興聖寶林禪寺，他的德行遠播，眾人圍繞著他。禪林的規章制度完全傚法天童山。上堂時說：『山僧歷盡叢林，只是等閑。』 English version: Realizing the impermanence of the world, he went to his uncle, the Dharma Master Liangxian of Mount Taishan, to become a monk at the age of fourteen. Soon after, he received the complete precepts and studied various sutras and treatises of the Mahayana and Hinayana traditions. Hearing that there were old practitioners in the Great Song Dynasty transmitting the Buddha's mind-seal, he specially boarded a ship to sail to Song, arriving in Mingzhou. This was in the sixteenth year of Jiading reign of Emperor Ningzong of Song Dynasty (1223 AD). He first ascended Mount Tiantong to see the monk of the Wuji lineage. Then he traveled to Shuangjing to pay respects to Zhe Weng Yan, and also visited the great elders such as Zongyue Yuetang Wuxiang, all of whom he found to be kindred spirits. When he was about to pack his bags to return home, an elder of virtue exhorted him, saying, 'Among the Zen masters of today with great insight, none is like the Venerable Changweng Jing, who is now residing at Tiantong Monastery by imperial decree. Why don't you go and see him?' The master followed his advice and immediately went to Tiantong Monastery. Upon seeing him, the Venerable Changweng Jing was as delighted as if they were old friends. The master then reported, 'Daoyuan has developed the Bodhi mind in his own country since childhood, visited various teachers, and read through sutras and treatises, but has only been stuck in names and forms, not understanding the Great Dharma. Later, he entered the Great Song Dynasty and visited various venerable monks, and was fortunate to hear the teachings of the Linji school. Now, being able to visit your Dharma seat is truly a blessing from many lifetimes. I hope that the Venerable will be compassionate and allow Daoyuan to enter the room at any time to consult on the essentials of the Dharma, because the matter of life and death is great, and time waits for no one.' Venerable Jing, pitying his sincerity, gladly agreed. The master then worked diligently day and night, hardly resting for nearly two years. One night, Venerable Jing was patrolling the hall and saw a monk dozing off. He rebuked him, saying, 'To practice Zen, one must shed body and mind. How can you just keep dozing off?' The master heard this from the side, and immediately his body and mind fell away, and he suddenly attained enlightenment. In the morning, he entered the abbot's room to burn incense. Venerable Jing asked, 'What are you doing?' The master said, 'Body and mind have fallen away.' Venerable Jing said, 'Body and mind have fallen away, fallen away body and mind.' The master said, 'This is just a temporary detour. Venerable, do not randomly certify me.' Venerable Jing said, 'I will not randomly certify you.' The master said, 'What is the Venerable's non-random certification?' Venerable Jing said, 'Shedding body and mind.' The master was relieved upon hearing these words and attained great unobstructedness. From then on, he served diligently for four years, fully comprehending the Way of the Caodong school. Then he bid farewell to return home. Venerable Jing gave him the Kesa and the image of the crown of the head, and instructed him to propagate the Dharma. After the master returned home, he first resided at Xingsheng Baolin Zen Monastery. His virtuous influence spread far and wide, and many people gathered around him. The rules and regulations of the Zen forest were entirely modeled after Tiantong Monastery. In the Dharma hall, he said, 'This mountain monk has traveled through all the monasteries, but it was all just ordinary.'

【English Translation】 English version: Realizing the impermanence of the world, he went to his uncle, the Dharma Master Liangxian of Mount Taishan (a famous mountain in China), to become a monk at the age of fourteen. Soon after, he received the complete precepts and studied various sutras and treatises of the Mahayana and Hinayana traditions. Hearing that there were old practitioners in the Great Song Dynasty (960-1279 AD) transmitting the Buddha's mind-seal, he specially boarded a ship to sail to Song, arriving in Mingzhou. This was in the sixteenth year of Jiading reign of Emperor Ningzong of Song Dynasty (1223 AD). He first ascended Mount Tiantong (a famous Zen monastery in China) to see the monk of the Wuji lineage. Then he traveled to Shuangjing (another Zen monastery) to pay respects to Zhe Weng Yan, and also visited the great elders such as Zongyue Yuetang Wuxiang, all of whom he found to be kindred spirits. When he was about to pack his bags to return home, an elder of virtue exhorted him, saying, 'Among the Zen masters of today with great insight, none is like the Venerable Changweng Jing, who is now residing at Tiantong Monastery by imperial decree. Why don't you go and see him?' The master followed his advice and immediately went to Tiantong Monastery. Upon seeing him, the Venerable Changweng Jing was as delighted as if they were old friends. The master then reported, 'Daoyuan has developed the Bodhi mind in his own country since childhood, visited various teachers, and read through sutras and treatises, but has only been stuck in names and forms, not understanding the Great Dharma. Later, he entered the Great Song Dynasty and visited various venerable monks, and was fortunate to hear the teachings of the Linji school. Now, being able to visit your Dharma seat is truly a blessing from many lifetimes. I hope that the Venerable will be compassionate and allow Daoyuan to enter the room at any time to consult on the essentials of the Dharma, because the matter of life and death is great, and time waits for no one.' Venerable Jing, pitying his sincerity, gladly agreed. The master then worked diligently day and night, hardly resting for nearly two years. One night, Venerable Jing was patrolling the hall and saw a monk dozing off. He rebuked him, saying, 'To practice Zen, one must shed body and mind. How can you just keep dozing off?' The master heard this from the side, and immediately his body and mind fell away, and he suddenly attained enlightenment. In the morning, he entered the abbot's room to burn incense. Venerable Jing asked, 'What are you doing?' The master said, 'Body and mind have fallen away.' Venerable Jing said, 'Body and mind have fallen away, fallen away body and mind.' The master said, 'This is just a temporary detour. Venerable, do not randomly certify me.' Venerable Jing said, 'I will not randomly certify you.' The master said, 'What is the Venerable's non-random certification?' Venerable Jing said, 'Shedding body and mind.' The master was relieved upon hearing these words and attained great unobstructedness. From then on, he served diligently for four years, fully comprehending the Way of the Caodong school. Then he bid farewell to return home. Venerable Jing gave him the Kesa (a Buddhist robe) and the image of the crown of the head, and instructed him to propagate the Dharma. After the master returned home, he first resided at Xingsheng Baolin Zen Monastery. His virtuous influence spread far and wide, and many people gathered around him. The rules and regulations of the Zen forest were entirely modeled after Tiantong Monastery. In the Dharma hall, he said, 'This mountain monk has traveled through all the monasteries, but it was all just ordinary.'

。最後見天童先師當下認得眼橫鼻直。不被人瞞。便乃空手還鄉。總無一毫佛法。只是任運過時。日日日東出。夜夜月沈西。畢竟如何。良久云。三年逢一閏。雞向五更啼。上堂。身心脫落聲色俱非。箇中無悟何處著迷。座中誰是江南客。聽取鷓鴣聲外詞。上堂。興聖久不為眾說話。佛殿僧堂溪聲樹影總為諸人說了也。諸人聞得也未。若道聞得。說個甚麼。若道不聞。辜負自己。云州太守義重公創永平道場。請師居之。當開堂日有山神出現。因號其山曰吉祥副元帥。時賴平公從師受菩薩大戒。執弟子禮甚恭。緇素弟子得戒者遍於東國。后嵯峨帝賜以葚服徽號。師奉之高閣未嘗掛體。一日示微疾。辭眾書偈坐化。荼維獲舍利無算。即塔于永平。閱世五十有四坐四十一夏。所著有正法眼藏．叢林清規．學道用心集並語錄共若干卷。流行於世。景定間無外遠和尚嘗為序其語錄。靈隱退耕寧。凈慈虛堂愚二老俱為題䟦。嗣法弟子慧奘僧海詮慧凡三人。師在日國為洞宗始祖。今三十六州界內禪剎。凡稱洞下云仍者。莫不事其香火禮其靈塔。猗歟盛哉。

道元禪師得法天童凈祖。為日國洞宗始祖。續傳燈失載。近有逆流禪德是其宗裔。特作書以師道行碑文附商舶寄示。所載悟由法語甚詳。書中又引宋文憲護法錄贈日本范堂儀

【現代漢語翻譯】現代漢語譯本：最後見到天童先師，當下就認識到眼睛是橫的，鼻子是直的。不會再被人矇蔽。於是便空手回到故鄉，身上沒有一絲一毫的佛法。只是順其自然地度過每一天。每天太陽從東方升起，每晚月亮向西邊沉落。究竟如何呢？良久后說：『三年逢一個閏月，雞在五更天啼叫。』上堂說法：『身心都已脫落，聲音和形色都已超越。在這種境界中沒有領悟，又在哪裡會有迷惑呢？』座中哪位是江南的客人？聽取鷓鴣鳥叫聲之外的言語吧！上堂說法：興聖寺很久沒有為大家說法了，佛殿、僧堂、溪水的聲音、樹木的影子，都已為各位說了法。各位聽到了嗎？如果說聽到了，那又說了些什麼？如果說沒有聽到，那就是辜負了自己。云州太守義重公建立永平道場，邀請道元禪師居住。在開堂那天，有山神出現，因此稱這座山為吉祥副元帥。當時賴平公跟隨道元禪師受菩薩大戒，以弟子的禮節對待道元禪師，非常恭敬。出家和在家的弟子得到戒律的人遍佈東國（日本）。後來嵯峨天皇賜予道元禪師紫色的袈裟和徽號。道元禪師將這些珍藏在高閣之上，從未穿戴在身上。有一天，道元禪師示現輕微的疾病，向大眾告別，寫下偈語，然後坐化圓寂。荼毗（火化）后得到無數的舍利。於是將舍利安放在永平寺的塔中。道元禪師享年五十四歲，僧臘四十一夏。所著有《正法眼藏》、《叢林清規》、《學道用心集》以及語錄等若干卷，在世間流傳。景定年間（1260-1264）無外遠和尚曾經為道元禪師的語錄作序。靈隱退耕寧和凈慈虛堂愚兩位老禪師都為道元禪師的著作題寫跋文。嗣法的弟子有慧奘、僧海、詮慧、凡三人。道元禪師在日本是曹洞宗的始祖。現在三十六州境內的禪寺，凡是自稱曹洞宗後裔的，沒有不供奉道元禪師的香火，禮拜道元禪師的靈塔的。多麼興盛啊！道元禪師從天童凈祖處得法，是日本曹洞宗的始祖。後來的傳燈記錄已經遺失。最近有逆流禪德是道元禪師的宗裔，特地寫信將道元禪師的道行碑文附在商船上寄來。信中所記載的悟由法語非常詳細。書中又引用了宋文憲護法錄贈送給日本范堂儀。

【English Translation】 English version: Finally, upon seeing the late master Tiantong, he immediately recognized that the eyes are horizontal and the nose is vertical. He would no longer be deceived by others. Thus, he returned to his hometown empty-handed, without a single trace of Buddhist teachings on him. He simply let things take their course, day by day, the sun rising in the east, night by night, the moon sinking in the west. What is the ultimate reality? After a long pause, he said, 'A leap month occurs every three years, and the rooster crows at the fifth watch.' Ascending the Dharma hall: 'Body and mind have fallen away, sound and form are both transcended. In this state, if there is no enlightenment, where can there be delusion?' Which of you in the assembly is a guest from Jiangnan? Listen to the words beyond the sound of the partridge! Ascending the Dharma hall: Xing Sheng Temple has not spoken to the assembly for a long time. The Buddha hall, the monks' quarters, the sound of the stream, and the shadows of the trees have all spoken to you. Have you heard them? If you say you have heard them, what have they said? If you say you have not heard them, you are failing yourselves. The governor of Yunzhou, Yi Zhonggong, established the Yongping Dojo and invited Master Dogen to reside there. On the day of the opening ceremony, a mountain deity appeared, so the mountain was named Auspicious Deputy Marshal. At that time, Lai Pinggong received the Bodhisattva precepts from Master Dogen and treated him with the utmost respect as a disciple. Monastic and lay disciples who received the precepts were all over Dongguo (Japan). Later, Emperor Saga bestowed upon Master Dogen a purple robe and an honorary title. Master Dogen treasured these in a high cabinet and never wore them. One day, Master Dogen showed signs of a slight illness, bid farewell to the assembly, wrote a verse, and then passed away in meditation. After cremation (cremation), countless relics were obtained. The relics were then enshrined in a pagoda at Yongping Temple. Master Dogen lived to the age of fifty-four, with forty-one years as a monk. He authored Shōbōgenzō (Treasury of the Eye of the True Dharma), Eihei Shingi (Eihei's Pure Standards for the Monastic Community), Gakudō Yōjinshū (Points to Consider in the Practice of the Way), and a collection of sayings, which are circulated in the world. During the Jingding period (1260-1264), the monk Wuwai Yuan wrote a preface to Master Dogen's sayings. The retired monks Lingyin Tuigeng Ning and Jingci Xutang Yu both wrote postscripts to Master Dogen's works. His Dharma heirs were Huizang, Senkai, Quanhui, and Fan. Master Dogen was the founder of the Soto school in Japan. Now, in the thirty-six provinces, all Zen temples that claim to be descendants of the Soto school without exception offer incense to Master Dogen and pay homage to his stupa. How prosperous! Master Dogen attained the Dharma from Tiantong Jingzu and was the founder of the Soto school in Japan. Later records of the transmission of the lamp have been lost. Recently, the Zen master Nilai, a descendant of Master Dogen, specially wrote a letter and attached a stele inscription of Master Dogen's conduct, sending it on a merchant ship. The letter contains a very detailed account of the Dharma words of Wuyu. The letter also quotes the Song Wenxian Hufa Lu (Record of Dharma Protection by Wenxian of the Song Dynasty) presented to Fantang Yi of Japan.

公藏主文中。覺阿之嗣佛海遠。道元之承天童凈二語為證。余於是知古今得道散處於此界。他方或出或處。名德不表彰於世。如道元禪師者何限。余於是重有感焉。乃特采碑文立傳。列于先師繼燈錄天童凈祖嗣下。庶不沒古德幽光。亦使讀者有所考鏡云。

住福州鼓山涌泉禪寺道霈謹識。

青原下十八世

鹿門覺禪師法嗣

青州普照寺一辯禪師

精究內典貫通旨趣。及參鹿門得言外旨。出住青州普照。遷東都萬壽。當是時燕秦齊晉之間入是宗者皆其後學。室中設百問以勘驗學者。嘗作四賓主頌。賓中賓曰。天涯奔走幾經春。負學論功日轉貧。行海淵深須遍涉。義天空闊不容塵。賓中主曰。衣穿瘦骨露無餘。獨鎮寰區暉太初。三尺匣中誅佞劍。百囊篋里薦賢書。主中賓曰。丹墀鞭靜六宮開。萬里江山絕點埃。脫卻襕衫戴席帽。聲聲只道那邊來。主中主曰。重巖幽𨗉鎖煙岑。古洞龍吟霧氣深。石女唱歸紅𦦨里。木人運步絕知音。

直翁舉禪師法嗣

明州天童云外岫禪師

郡之昌國衛人。逸其氏。依直翁得度。究明曹洞宗旨盡法源底。初住慈溪之石門。已而繼竺西坦席。遷天童。上堂。鬧市紅塵里有鬧市紅塵里佛法。深山巖崖中有深山巖崖中佛法。山僧昨日出城門。鬧市

紅塵里佛法一時忘卻了也。行到二十里松云滿目便見深山巖崖中佛法。大眾且道。如何是深山巖崖中佛法。良久曰。白雲淡濘出沒太虛之中。青蘿夤緣直上寒松之頂。上堂。以拂子打圓相曰。摩訶衍法離四句絕百非。又打一圓相曰。禮之用和為貴。先王之道斯為美。又打一圓相曰。摩尼珠人不識。如來藏里親收得。諸人還見么。所見不同互有得失。天童這裡毋固毋必。師一日問無印曰。天童今日大死去也。汝作么生救。印曰請和尚吃飯。師曰天童今日大死去也汝不要相救。印曰救他作么。師又曰天童今日大死去也阿誰與我同行。印曰和尚先行某甲隨後。師呵呵大笑。自此師資唱和不爽毫髮。若溈山之與寂子也。后示寂塔于本山。

青原下十九世

普照辯禪師法嗣

磁州大明寶禪師

僧問如何是轉功就位。師曰。用盡钁頭力。放下臥清風。曰如何是轉位就功。師曰。不居無影谷。曳杖入煙村。曰如何是功位齊彰。師曰。掌上擎日月。運照自無私。曰如何是功位俱隱。師曰。石人同木女。相邀入海中。曰。此是今時事。如何是那邊事。師曰待汝盡卻今時即向汝道。示眾。若論此事如人用針線。幸然針針相似。忽見人來。不覺失卻針祇見線。這邊尋也不見。那邊尋也不見。卻自曰近處尚不見遠處那

【現代漢語翻譯】現代漢語譯本：在紅塵俗世中，人們有時會忘記佛法。但當行走二十里，松樹和雲霧映入眼簾，便能在深山巖崖中體會到佛法。各位，什麼是深山巖崖中的佛法呢？（停頓良久）是那白雲淡淡地升起，隱沒在廣闊的太空中，青色的藤蔓纏繞著，逕直攀登上寒冷的松樹頂端。（禪師）上堂說法，用拂子畫了一個圓相說：『摩訶衍法（Mahayana Dharma，大乘佛法）超越了四句的限制，斷絕了一切是非。』又畫了一個圓相說：『禮的運用以和諧為貴，這是古代聖王所遵循的美好之道。』又畫了一個圓相說：『摩尼珠（Mani jewel，如意寶珠）世人不認識，它其實就在如來藏（Tathagatagarbha，如來藏）中被珍藏。』各位看到了嗎？每個人所見不同，各有得失。天童寺這裡不固執己見，也不強求一致。（天童寺的）禪師有一天問無印禪師：『天童寺的禪師今天快要死了，你打算怎麼救我？』無印禪師說：『請和尚吃飯。』禪師說：『天童寺的禪師今天快要死了，你不要救我嗎？』無印禪師說：『救他做什麼？』禪師又說：『天童寺的禪師今天快要死了，誰願意和我一起走？』無印禪師說：『和尚先走，我隨後就到。』禪師聽后哈哈大笑。從此以後，師徒二人的對話和應和，沒有絲毫差錯。就像溈山（Weishan）和寂子（Jizi）一樣。後來（天童寺禪師）在本山圓寂，建塔安葬。

青原（Qingyuan）下第十九世

普照辯禪師（Puzhao Bianchanshi）的法嗣

磁州大明寶禪師（Daming Baochanshi of Cizhou）

有僧人問：『什麼是轉功就位？』禪師說：『用盡鋤頭的力氣，然後放下，在清風中安臥。』（僧人）問：『什麼是轉位就功？』禪師說：『不住在沒有影子的山谷，拄著枴杖進入煙霧繚繞的村莊。』（僧人）問：『什麼是功位同時彰顯？』禪師說：『手掌上托著日月，執行照耀，自然沒有偏私。』（僧人）問：『什麼是功位同時隱沒？』禪師說：『石人和木女，互相邀請進入大海之中。』（僧人）問：『這是現在的事情，什麼是那邊的事情？』禪師說：『等你完全瞭解現在的事情，我就告訴你。』（禪師）向大眾開示：『如果談論這件事，就像人用針線一樣。好不容易針針相似，忽然有人來了，不小心丟了針，只看見線。這邊找也找不到，那邊找也找不到。於是自言自語說，近處尚且找不到，更何況遠處呢？』

【English Translation】 English version: In the mundane world, people sometimes forget the Buddha-dharma. But when walking for twenty li, with pine trees and clouds filling the eyes, one can perceive the Buddha-dharma in the deep mountains and cliffs. Everyone, what is the Buddha-dharma in the deep mountains and cliffs? (Pauses for a long time) It is the white clouds faintly rising and disappearing into the vast emptiness, the green vines coiling and climbing straight to the top of the cold pine trees. (The Chan master) ascended the Dharma hall, drew a circle with a whisk and said: 'The Mahayana Dharma (Mahayana Dharma) transcends the limitations of the four phrases and cuts off all right and wrong.' He drew another circle and said: 'The application of ritual values harmony, this is the beautiful way followed by the ancient sage kings.' He drew another circle and said: 'The Mani jewel (Mani jewel) is not recognized by the world, it is actually treasured in the Tathagatagarbha (Tathagatagarbha).' Have you all seen it? Everyone's views are different, each with their own gains and losses. Here at Tiantong Temple, we are neither stubborn nor insistent on uniformity. (The Chan master of) Tiantong Temple once asked Chan Master Wuyin: 'The Chan master of Tiantong Temple is about to die today, how do you plan to save me?' Chan Master Wuyin said: 'Please invite the abbot to eat.' The Chan master said: 'The Chan master of Tiantong Temple is about to die today, don't you want to save me?' Chan Master Wuyin said: 'What's the point of saving him?' The Chan master then said: 'The Chan master of Tiantong Temple is about to die today, who is willing to go with me?' Chan Master Wuyin said: 'Abbot, please go first, I will follow soon.' The Chan master laughed loudly after hearing this. From then on, the dialogue and responses between the master and disciple were without the slightest error, just like Weishan (Weishan) and Jizi (Jizi). Later, (the Chan master of Tiantong Temple) passed away at the original mountain and a pagoda was built for burial.

19th generation under Qingyuan (Qingyuan)

Dharma successor of Chan Master Puzhao Bian (Puzhao Bianchanshi)

Chan Master Daming Bao of Cizhou (Daming Baochanshi of Cizhou)

A monk asked: 'What is turning merit to position?' The Chan master said: 'Use up the strength of the hoe, then put it down and rest in the clear breeze.' (The monk) asked: 'What is turning position to merit?' The Chan master said: 'Do not live in the shadowless valley, walk into the misty village with a staff.' (The monk) asked: 'What is the simultaneous manifestation of merit and position?' The Chan master said: 'Holding the sun and moon in the palm, its operation and illumination are naturally without bias.' (The monk) asked: 'What is the simultaneous concealment of merit and position?' The Chan master said: 'The stone man and the wooden woman invite each other into the sea.' (The monk) asked: 'This is the matter of the present, what is the matter over there?' The Chan master said: 'When you fully understand the matter of the present, I will tell you.' (The Chan master) instructed the assembly: 'If we talk about this matter, it is like a person using needle and thread. With great difficulty, the stitches are similar, but suddenly someone comes, and carelessly the needle is lost, and only the thread is seen. Searching here cannot find it, searching there cannot find it. Then one says to oneself, if it cannot be found nearby, how much more so in the distance?'

里得來。多時尋不得心煩不好。昏悶打睡拽衣就枕。方就枕時。驀然一劄曰原來祇在這裡。

唐慈雲十身寺覺禪師

普照室中稱為上首。普照垂百問以驗學者。往來憧憧鮮有契其機者。惟師所答有同水乳。略舉七則以見其概。問曰。聲前薦得落在今時。句后承當迷頭認影。作么生是空劫已前自己。師曰。夜半石人無影像。縱橫誰辯往來源。問。不見一法猶是半提。作么生是全提底道理。師曰石馬驟千山。問。吃飯忘其饑。力充忘其飽。作么生是力充底人。師曰。巨靈抬手無多子。分破華山千萬重。問。直得不恁么來者猶是兒孫事。如何是向上人。師曰半夜烏雞雪裡啼。問。行玄體妙落在今時。究理窮源關山萬里。祇如未知有底人如何趨向。師曰床窄先臥。問。迷時千卷少。悟后一言多。且道悟了底人如何履踐。師曰出不由戶坐不當堂。問。岸如欲止先停棹。車若不行須打牛。如今打牛也。車行也未。師曰下載清風付與誰。

天童岫禪師法嗣

明州雪竇無印大證禪師

饒州鄱陽史氏子。幼穎異。依州之昌國寺剃落受具。出遊謁荊石琰于圓通。機語不契。時思庵睿居間房。師日親煅煉。聞云外唱道天童。師往依之。一日入室機語相契遂蒙付囑(語見云外章)。至正九年主雪竇。上堂。千說

【現代漢語翻譯】現代漢語譯本：從哪裡得到呢？找了很久也找不到，心中煩悶不好受。昏昏沉沉地想睡覺，拉著衣服就要上床睡覺。剛要躺下時，突然一下子醒悟說：『原來就在這裡！』

唐代慈雲十身寺的覺禪師

在普照室中被稱為上首弟子。普照禪師提出一百個問題來檢驗學人，來來往往的人很多，但很少有人能契合他的機鋒。只有覺禪師的回答如同水乳交融一般。這裡略舉七個例子來展現大概情況。問：『在聲音出現之前就領悟，那是落在現在這個時間。在語句之後才承擔，那是迷失了方向，認錯了影子。那麼，什麼是空劫（Kalpa，宇宙形成到毀滅的過程）以前的自己呢？』禪師回答：『半夜的石人沒有影像，縱橫交錯，誰能分辨往來的源頭？』問：『不見一法，仍然只是半提。那麼，什麼是全提的道理呢？』禪師回答：『石馬奔馳過千山。』問：『吃飯忘記飢餓，力氣充足忘記飽脹。那麼，什麼是力氣充足的人呢？』禪師回答：『巨靈神抬手也沒有多少子民，劈開華山千萬重。』問：『直接不這樣來，仍然是兒孫輩的事情。什麼是向上的人呢？』禪師回答：『半夜的烏雞在雪地裡啼叫。』問：『行玄體妙落在現在這個時間，探究道理，窮盡根源，關山萬里。比如，對於那些還不知道有的人，該如何趨向呢？』禪師回答：『床窄就先睡下。』問：『迷失的時候，千卷書都嫌少；悟了之後，一句話就足夠多。那麼，悟了的人該如何實踐呢？』禪師回答：『出門不走門，坐著不坐在正堂。』問：『船如果想要停止，先要停槳；車如果不想走，就要鞭打牛。如今鞭打了牛，車走了沒有呢？』禪師回答：『下載清風，要交付給誰呢？』

天童岫禪師的法嗣

明州雪竇無印大證禪師

饒州鄱陽史氏之子。年幼時就聰穎異常。在州的昌國寺剃度受戒。出外遊歷，拜訪荊石琰于圓通，但機鋒語言不契合。當時思庵睿在房間里，禪師每天親身鍛鍊。聽到云外禪師在天童寺講道，禪師前往依止他。一天入室，機鋒語言相互契合，於是蒙受了云外禪師的付囑（相關內容見《云外章》）。元至正九年（1349年）主持雪竇寺。上堂開示：『說了一千遍』

【English Translation】 English version: Where does it come from? After searching for a long time without finding it, my heart was troubled and uncomfortable. Drowsy and wanting to sleep, I pulled my clothes and went to bed. Just as I was about to lie down, I suddenly realized: 'It was right here all along!'

Zen Master Jue of Ciyun Ten-Body Temple in the Tang Dynasty (618-907)

He was known as the foremost disciple in the Puzhao Hall. Zen Master Puzhao posed a hundred questions to test students, and many came and went, but few could match his sharpness. Only Zen Master Jue's answers were like water and milk blending together. Here are seven examples to show the general situation. Question: 'To understand before the sound appears is to fall into the present time. To undertake after the statement is made is to be lost and mistake the shadow. So, what is the self before the Kalpa (the process from the formation to the destruction of the universe)?' The Zen master replied: 'The stone man has no image in the middle of the night, and who can distinguish the source of coming and going in all directions?' Question: 'Not seeing a single dharma is still only half-lifting. So, what is the principle of full-lifting?' The Zen master replied: 'The stone horse gallops across a thousand mountains.' Question: 'Eating forgets hunger, and strength forgets fullness. So, what is a person with full strength?' The Zen master replied: 'The giant spirit raises his hand without many people, splitting Mount Hua into thousands of layers.' Question: 'To come directly without doing so is still a matter for descendants. What is an upward person?' The Zen master replied: 'A black chicken crows in the snow in the middle of the night.' Question: 'Practicing the mysterious body and subtle wonders falls into the present time, exploring the principles and exhausting the roots, tens of thousands of miles of mountains and rivers. For example, for those who do not yet know what there is, how should they approach it?' The Zen master replied: 'Sleep first if the bed is narrow.' Question: 'When lost, a thousand volumes are too few; after enlightenment, one sentence is enough. So, how should an enlightened person practice?' The Zen master replied: 'Going out does not go through the door, and sitting does not sit in the main hall.' Question: 'If the boat wants to stop, it must first stop the oars; if the cart does not want to go, it must whip the ox. Now that the ox has been whipped, has the cart gone?' The Zen master replied: 'Who should I give the downloaded breeze to?'

Dharma Successor of Zen Master Xiu of Tiantong Temple

Zen Master Wuyin Dazheng of Xuedou Temple in Mingzhou

He was the son of the Shi family in Poyang, Raozhou. He was intelligent and extraordinary from a young age. He was tonsured and ordained at Changguo Temple in the state. He traveled and visited Jing Shi Yan at Yuantong, but their sharp words did not match. At that time, Si'an Rui was in the room, and the Zen master personally practiced every day. Hearing Zen Master Yunwai preaching at Tiantong Temple, the Zen master went to rely on him. One day, upon entering the room, their sharp words matched each other, and thus he received the entrustment of Zen Master Yunwai (related content can be found in the 'Yunwai Chapter'). In the ninth year of the Yuan Dynasty Zhi Zheng (1349), he presided over Xuedou Temple. He gave a lecture: 'Said a thousand times'

萬說不若覿面一見。昨日二十九。今朝七月一。報你參玄人。光陰如箭疾。娘生兩隻眼。個個黑如漆。急急急回頭。看取天真佛。良久曰。是何面目。下座巡堂喫茶。上堂。妙不妙。衲僧鼻孔多無竅。玄不玄。剎竿頭上無青天。志士寧容袖手。良馬豈待揮鞭。全超棒喝不落蹄筌。百鳥不來春又過。巖房贏得日高眠。居四年退居定水之圓明庵。明年示寂。阇維建塔于庵后。

青原下二十世

大明寶禪師法嗣

太原府王山體禪師

侍大明戮力十年。躬為侍者。秘重深嚴不見參學。一日抽單罔不疑怪。或問大明侍者何往。明曰諸方來諸方去。何介意哉。又問參學何似。明曰。道有參學栽他頭角。道無參學減他威光。眾方知已蒙印記。久隱西山太原府。府運兩衙請住王山建立禪席。師嘗發明洞上宗旨曰。既有尊貴之位須明尊貴底人。須知尊貴底人不處尊貴之位。方明尊貴不落階級。五位頌曰。正中偏。夜深古殿鎖輕煙。寂寂苔封臣不立。密密光輝未兆前。偏中正。玉人不睹臨臺鏡。子夜星河霧氣濃。依舊青山不露頂。正中來。木人攜杖火中回。趁起泥牛耕練色。放教石馬步蒼苔。偏中至。轉側相逢全意氣。交揮終不犯鋒铓。大用縱橫無變異。兼中到。明暗盡時光不照。石女有智妙難窮。解栽絕頂無根

【現代漢語翻譯】現代漢語譯本：萬語千言不如面對面見一次。昨天是四月二十九（日期可能為農曆），今天是七月初一（日期可能為農曆）。告訴你們這些參禪的人，光陰似箭，飛逝如梭。娘生給你們的兩隻眼睛，個個黑亮如漆。趕快回頭看看，認識你本來的佛性。 (禪師)沉默良久說：『這是什麼面目？』然後下座，在禪堂里巡視，喝茶。上堂說法：『妙不妙？這些和尚的鼻孔大多不通竅。玄不玄？剎竿頂上沒有青天。有志之士不應該袖手旁觀，好馬不用鞭子催。完全超越棒喝，不落入言語的圈套。百鳥不來，春天又過去了，在巖石屋裡睡到日上三竿。』（禪師）住了四年後，退居到定水的圓明庵。第二年圓寂，火化后在庵后建塔。

青原行思禪師下二十世

大明寶禪師的法嗣

太原府王山體禪師

侍奉大明禪師，盡心盡力十年，親自擔任侍者。大明禪師保密很嚴，不讓（體禪師）去參學。一天，體禪師離開僧團，大家都感到奇怪。有人問大明禪師，侍者到哪裡去了？大明禪師說：『從各處來，又到各處去，何必在意呢？』又問參學怎麼樣？大明禪師說：『講究參學，是給他頭上安角；不講究參學，是減了他的威光。』大家這才知道體禪師已經得到了印可。體禪師長期隱居在太原府的西山。府衙和運衙請他到王山開創禪席。體禪師曾經闡明洞山良價禪師的宗旨說：『既然有了尊貴的位置，必須明白尊貴的人。須知尊貴的人不處在尊貴的位置上，才能明白尊貴不落入階級。』五位頌說：『正中偏，夜深古殿鎖著淡淡的煙霧。寂靜無聲，苔蘚封蓋，臣子不敢站立。嚴密的光輝在事物顯現之前。偏中正，美麗的女子不照臨臺的鏡子。子夜星河，霧氣濃重，依舊是青山不露出山頂。正中來，木人拿著枴杖從火中回來。趕著泥牛耕耘，放開石馬在蒼苔上行走。偏中至，轉側相逢，完全是意氣相投。交手揮舞，始終不觸犯鋒芒，大用縱橫，沒有變化。兼中到，明暗都消失，時光也照不到。石女有智慧，玄妙難以窮盡，能栽種絕頂的無根樹。』

【English Translation】 English version: 'Saying ten thousand words is not as good as meeting face to face.' Yesterday was the twenty-ninth (likely of a lunar month), today is the first of July (likely of a lunar month). I tell you, practitioners of Zen, time flies like an arrow. The two eyes your mother gave you are each as black as lacquer. Quickly turn your head and see your original Buddha-nature. (The Zen master) paused for a long time and said, 'What is this face?' Then he descended from the seat, patrolled the Zen hall, and drank tea. Ascending the hall, he said, 'Is it wonderful or not? Most monks' nostrils are blocked. Is it profound or not? There is no blue sky above the flagpole. Ambitious people should not stand idly by, and good horses do not need to be whipped. Completely transcending the stick and shout, not falling into the trap of words. The hundred birds do not come, and spring has passed again; in the rock room, one wins a high sleep until the sun is high.' (The Zen master) lived for four years and then retired to the Yuanming Hermitage in Dingshui. He passed away the following year, and a pagoda was built behind the hermitage after cremation.

The Twentieth Generation under Qingyuan Xingsi (Zen Master Qingyuan Xingsi)

Daming Bao (Zen Master Daming Bao)'s Dharma Successor

Wangshan Ti (Zen Master Wangshan Ti) of Taiyuan Prefecture

He served Daming (Zen Master Daming) diligently for ten years, personally acting as his attendant. Daming (Zen Master Daming) was very secretive and did not allow (Ti Zen Master) to study elsewhere. One day, Ti (Zen Master) left the Sangha, and everyone felt strange. Someone asked Daming (Zen Master Daming), 'Where did the attendant go?' Daming (Zen Master Daming) said, 'He comes from all directions and goes to all directions; why bother about it?' Someone asked, 'What is the point of studying elsewhere?' Daming (Zen Master Daming) said, 'To emphasize studying elsewhere is to add horns to his head; not emphasizing studying elsewhere is to diminish his majesty.' Only then did everyone realize that Ti (Zen Master) had already received the seal of approval. Ti (Zen Master) lived in seclusion in the Western Mountains of Taiyuan Prefecture for a long time. The prefectural and transport offices invited him to establish a Zen seat at Wangshan. Ti (Zen Master) once elucidated the doctrine of Dongshan Liangjie (Zen Master Dongshan Liangjie), saying, 'Since there is a noble position, one must understand the noble person. One must know that the noble person does not occupy the noble position in order to understand that nobility does not fall into hierarchy.' The Five Positions Song says: 'The biased within the correct, in the deep night, the ancient hall is locked with light smoke. Silent and still, moss covers, the ministers dare not stand. The dense radiance is before things manifest. The correct within the biased, the beautiful woman does not look at the mirror on the platform. In the midnight starry river, the fog is thick, and still the green mountain does not reveal its peak. Coming from the correct, the wooden man returns from the fire with a staff. Urging the mud ox to plow, releasing the stone horse to walk on the green moss. Reaching the biased, turning and meeting, it is completely in harmony. Exchanging blows, never touching the edge, the great function is horizontal and vertical, without change. Arriving at the combined, darkness and light disappear, and time does not shine. The stone woman has wisdom, and the mystery is difficult to fathom, able to plant a rootless tree on the summit.'

草。

五位中第四位古來俱用兼中至。后洪覺范不達此旨。謬改為偏中至。然洞下實未有依之者。如天童覺凈慈暉等皆用兼中至。載之會元及諸書者可見。迨宋末天童凈公一生不說稟承。至臨終始拈香嗣雪竇。考其說法雖有悟門。但任意發揮而宗旨全失矣。故鹿門嗣天童作五位頌始用偏中至。此後相承五代各有頌。惟王山所作為當。然仍用偏中至則是襲鹿門之誤而不能知者也。

仁山恒禪師

久侍大明遂升堂奧。明付以衣法。師曰某甲不是恁么人。明曰。不是恁么人。自不殃及伊。師以法乳情深俯仰而受。明囑曰。汝既如是。第一不得容易出世。若躁進輕脫。中間必有坎坷。

青原下二十一世

王山體禪師法嗣

磁州大明雪巖滿禪師

初參普照。照曰。兄弟年俊正宜勉力叩參。老僧當年唸唸常以佛法為事。師避席進曰和尚而今如何也。照曰如生冤家相似。師曰若不得此語幾乎枉行千里。照下禪床握師手曰作家那。師與勝默同參嘗跪受呵斥。或問其故。師曰。今諸方或有師資法屬諍訟招譏。師子身中蟲自食其肉。不可不重誡也。后參王山發明心印。接踵住持。上堂舉洞山曰。秋初夏末兄弟或東去西去。直須向萬里無寸草處去。良久曰。祇如萬里無寸草處。又作么生去。石霜

【現代漢語翻譯】現代漢語譯本關於五位中的第四位，古來都是使用兼中至。後來洪覺范不明白這個宗旨，錯誤地改爲了偏中至。然而，洞下宗實際上並沒有人依從他。像天童覺、凈慈暉等都使用兼中至，這在《會元》及其他書籍中可以查到。到了宋朝末年（960年-1279年），天童凈公一生都沒有說自己稟承了誰，直到臨終時才拈香繼承雪竇。考察他的說法，雖然有悟道的門徑，但任意發揮而宗旨完全喪失了。所以鹿門繼承天童後作五位頌，開始使用偏中至。此後相承五代，各有頌詞，只有王山所作較為妥當。然而，他仍然使用偏中至，這是沿襲鹿門的錯誤而不能自知啊。

仁山恒禪師

長久侍奉大明禪師，最終升入堂奧，大明禪師將衣法傳付給他。禪師說：『我不是這樣的人。』大明禪師說：『不是這樣的人，自然不會殃及他。』禪師因為法乳深情，俯首接受。大明禪師囑咐說：『你既然如此，第一件事就是不要輕易出世。如果急躁冒進，輕率放縱，中間必定會有坎坷。』

青原下二十一世

王山體禪師法嗣

磁州大明雪巖滿禪師

起初參拜普照禪師。普照禪師說：『年輕人正應該努力參禪。老僧當年念念不忘以佛法為事。』禪師避席進言說：『和尚現在如何呢？』普照禪師說：『如生冤家相似。』禪師說：『如果得不到這句話，幾乎是白跑千里。』普照禪師走下禪床，握著禪師的手說：『真是個有作為的人啊！』禪師與勝默一同參禪，曾經跪著接受呵斥。有人問他原因，禪師說：『現在各方或者有師資法屬的爭訟，招致譏諷，師子身中蟲自食其肉，不可不加以告誡啊。』後來參拜王山，發明心印，相繼住持。上堂時舉洞山禪師的話說：『秋初夏末，各位兄弟或者東去西去，必須向萬里無寸草的地方去。』良久說：『既然是萬里無寸草的地方，又該怎麼去呢？』石霜

【English Translation】 English version Regarding the fourth of the Five Ranks, from ancient times, 'Dual Attainment' (兼中至) has always been used. Later, Hong Juefan did not understand this principle and mistakenly changed it to 'Inclined Attainment' (偏中至). However, in reality, no one in the Caodong (洞下) school followed him. Figures like Tiantong Jue, Jingci Hui, etc., all used 'Dual Attainment,' as can be seen in the 'Huiyuan' and other books. Towards the end of the Song Dynasty (960-1279 AD), Zen Master Jing of Tiantong never mentioned inheriting from anyone throughout his life, only offering incense to inherit from Xuedou at the time of his death. Examining his teachings, although he had a path to enlightenment, he freely elaborated, and the essence of the school was completely lost. Therefore, after Lumen inherited Tiantong, he composed the 'Ode to the Five Ranks' and began using 'Inclined Attainment.' Subsequently, for five generations, each had their own odes, but only Wangshan's composition was appropriate. However, he still used 'Inclined Attainment,' which was an error inherited from Lumen that he was unable to recognize.

Zen Master Renshan Heng

Having served Zen Master Daming for a long time, he eventually ascended to the inner sanctum. Zen Master Daming passed on the robe and Dharma to him. The Zen Master said, 'I am not that kind of person.' Zen Master Daming said, 'If you are not that kind of person, naturally it will not bring disaster upon you.' The Zen Master, out of deep affection for the Dharma, bowed and accepted. Zen Master Daming instructed, 'Since you are like this, the first thing is not to easily enter the world. If you are impetuous and rash, and act lightly, there will surely be hardships in between.'

Twenty-first Generation from Qingyuan

Dharma Successor of Zen Master Wangshan Ti

Zen Master Xueman of Daming Xueyan in Cizhou

Initially, he visited Zen Master Puzhao. Zen Master Puzhao said, 'Young brothers should diligently seek enlightenment. This old monk constantly took the Buddha-dharma as his business.' The Zen Master stepped forward and said, 'What is the master doing now?' Zen Master Puzhao said, 'Like a born enemy.' The Zen Master said, 'If I had not obtained this saying, I would have traveled thousands of miles in vain.' Zen Master Puzhao stepped down from the Zen seat, grasped the Zen Master's hand, and said, 'A true master!' The Zen Master and Shengmo practiced together and once knelt to receive scolding. Someone asked him the reason, and the Zen Master said, 'Now, in various places, there are disputes over the lineage of teachers and disciples, inviting ridicule. The worms in the lion's body eat its own flesh. We must warn against this.' Later, he visited Wangshan and discovered the mind-seal, successively holding the abbotship. In the Dharma hall, he quoted Zen Master Dongshan, saying, 'In early autumn and late summer, brothers, whether going east or west, must go to a place where there is not an inch of grass for ten thousand miles.' After a long pause, he said, 'Since it is a place where there is not an inch of grass for ten thousand miles, how should one go?' Shishuang

曰出門便是草。太陽曰直饒不出門亦是草漫漫地。師曰。三個老漢雖然異口同音。未免撞頭磕額。何也。一人大開口了合不得。一人高抬腳了放不下。一人緊閉門了出不去。王山即不然。遍十方界非外。全在一微塵。一微塵非內全。遍十方界。祇這一微塵許。也須及盡不可得。向那裡安門。甚處入草。還會么。休侵洞嶺初秋草。請看疏山臘月蓮。

勝默光禪師

嘗頌九峰不肯首座曰。元座徒亡一炷煙。九峰不是抑高賢。若將一色為承紹。辜負先師不借緣。示眾。舉麻谷振錫話。師曰。是無可是。非無真非。是非無主。萬善同歸。梟雞晝夜徒自支離。我無三寸鱉得喚龜。迦葉不肯一任攢眉。

青原下二十二世

雪巖滿禪師法嗣

燕京報恩寺萬松行秀禪師

河內之解人。姓蔡氏。出家于邢州凈土寺禮赟公為師。后受具戒。挑囊距燕。歷潭過慶壽參勝默老人。教看長沙轉自己歸山河大地話。半載全無由入。默曰我只愿你遲會。一日有省。復看玄沙未徹語。請益雪巖于磁之大明。才廿七日不覺伎倆已盡。留入記室。語言相契徑付衣偈。尋歸凈土構萬松軒以自適。寺內尊宿敦請住持。次住中都萬壽寺。小參。昔有跨驢人問眾僧何𨓏。僧曰道場去。人曰何處不是道場。僧以拳歐之曰。這漢沒

【現代漢語翻譯】現代漢語譯本：有人說，『出門便是草地』。太陽說，『即使不出門，也是草地漫漫無邊』。師父說：『這三個老漢雖然異口同聲，卻免不了互相沖突。』為什麼呢？一個人大張著口卻合不攏，一個人高抬著腳卻放不下，一個人緊閉著門卻出不去。王山卻不是這樣，遍佈十方世界沒有什麼是外在的，完全包含在一粒微塵之中。一粒微塵不是內在的，完全遍佈十方世界。即使是這一粒微塵，也必須窮盡而不可得。』向哪裡安門呢？從哪裡進入草地呢？你們明白了嗎？不要侵擾洞庭山初秋的草地，請看疏山寺臘月的蓮花。

勝默光禪師

曾經讚頌九峰不肯首座說：『元座徒勞地燒了一炷香，九峰並不是壓制賢能。如果將一種顏色作為繼承，就辜負了先師不借外緣。』勝默光禪師向大眾開示，舉了麻谷振錫的故事。師父說：『說是也可以，說不是也可以。說沒有真理也不是沒有真理。是非沒有主宰，萬善最終歸於一處。貓頭鷹和雞徒勞地日夜爭吵，我沒有三寸長的鱉，卻要叫喚烏龜。迦葉不肯，任憑你們皺眉。』

青原下二十二世

雪巖滿禪師的法嗣

燕京報恩寺的萬松行秀禪師

萬松行秀禪師是河內（地名）的解人，姓蔡。在邢州凈土寺出家，拜赟公為師。後來受了具足戒。挑著行囊前往燕京，經過潭州，在慶壽寺參拜勝默老人。勝默老人教他參看長沙（人名）『轉自己歸山河大地』的話頭。半年都沒有任何領悟。勝默老人說：『我只希望你晚點領悟。』有一天，萬松行秀禪師有所領悟。又參看玄沙（人名）未徹的話頭，到磁州大明寺請教雪巖禪師。才過了二十七天，萬松行秀禪師不覺得自己的伎倆已經用盡。雪巖禪師留他入記室。兩人語言相契，雪巖禪師就將衣缽和偈語傳給了他。萬松行秀禪師於是回到凈土寺，建造萬松軒來安適自己。寺內的尊宿們懇請他住持寺院。後來又住持中都萬壽寺。小參時，萬松行秀禪師說：『從前有個騎驢的人問眾僧：『去哪裡？』僧人說：『去道場。』那人說：『哪裡不是道場？』僧人就用拳頭打他，說：『這個漢子沒』

【English Translation】 English version: Someone said, 'Going out the door is grass.' The sun said, 'Even if you don't go out the door, it's still endless grass.' The master said, 'These three old men, although speaking with one voice, inevitably clash with each other.' Why? One opens his mouth wide but can't close it, one raises his foot high but can't put it down, one closes his door tightly but can't go out. Wangshan is not like this; throughout the ten directions, nothing is external, everything is contained within a single mote of dust. A single mote of dust is not internal; it completely pervades the ten directions. Even this single mote of dust must be exhausted and cannot be obtained.' Where to place a door? Where to enter the grass? Do you understand? Do not disturb the autumn grass of Dongting Mountain; please look at the lotus flowers of Shushan Temple in the twelfth month.

Chan Master Shengmo Guang

Once praised Chief Seat Jiufeng Buken, saying: 'The former seat in vain burned a stick of incense; Jiufeng is not suppressing the virtuous. If you take one color as inheritance, you will betray the former master's non-reliance on external conditions.' Chan Master Shengmo Guang gave a teaching to the assembly, citing the story of Magu shaking his staff. The master said: 'Saying yes is also possible, saying no is also possible. Saying there is no truth is also not without truth. Right and wrong have no master; all good ultimately returns to one place. Owls and chickens futilely argue day and night; I don't have a three-inch turtle, yet I want to call out for a tortoise. Kashyapa refuses, let you frown as you please.'

Twenty-second generation under Qingyuan

Dharma successor of Chan Master Xueyan Man

Chan Master Wansong Xingxiu of Bao'en Temple in Yanjing (modern-day Beijing)

Chan Master Wansong Xingxiu was a Jie person from Henan (province), surnamed Cai. He left home at Jingtusi Temple in Xingzhou (place name), taking Yun Gong as his teacher. Later, he received the complete precepts. Carrying his bag, he went to Yanjing (modern-day Beijing), passing through Tanzhou (place name), and visited the old man Shengmo at Qingshou Temple. Shengmo taught him to contemplate the words of Changsha (person's name) 'turning oneself back to the mountains, rivers, and earth.' For half a year, he had no understanding. Shengmo said, 'I only wish you to understand later.' One day, Chan Master Wansong Xingxiu had some understanding. He then contemplated the unpenetrated words of Xuansha (person's name), and went to Daming Temple in Cizhou (place name) to ask Chan Master Xueyan. After only twenty-seven days, Chan Master Wansong Xingxiu unknowingly exhausted his skills. Chan Master Xueyan kept him in the record room. Their words were in harmony, and Chan Master Xueyan passed on his robe and verse to him. Chan Master Wansong Xingxiu then returned to Jingtusi Temple and built Wansong Pavilion to make himself comfortable. The venerable elders of the temple earnestly requested him to be the abbot of the temple. Later, he also served as the abbot of Wanshou Temple in Zhongdu (place name). During a small gathering, Chan Master Wansong Xingxiu said: 'In the past, there was a person riding a donkey who asked the monks, 'Where are you going?' The monks said, 'To the monastery.' That person said, 'Where is not the monastery?' The monk then punched him, saying, 'This fellow has no'

道理。向道場里跨驢不下。其人無語。師曰。人人盡道這漢有頭無尾。殊不知卻是這僧前言不副后語。汝既知舉足下足皆是道場。何不悟跨驢跨馬無非佛事。金章宗皇帝明昌四年(即南宋光宗紹熙四年也)詔師于禁庭升座。帝親迎禮。聞未聞法。開悟感慨。親奉錦綺大僧伽衣。內宮貴戚羅拜拱跪。各施珍愛。承安二年丁巳詔師住大都之仰山棲隱禪寺。上堂說偈曰。蓮宮特作梵宮修。聖境還須聖駕游。雨過水澄禽泛子。霞明山靜錦矇頭。成湯也展恢天網。呂望稀垂浸月鉤。試問風光甚時節。黃金世界桂花秋。師問僧。洞山道龍吟枯木異響難聞。如何是異響。曰不會。師曰善解龍吟。問。諸佛不出世。為甚麼卻向王宮生。師曰青天常舉足。曰。亦無有涅槃。為甚麼卻向雙林滅。師曰白日不移輪。問撒手那邊底人為甚麼不居正位。師曰大功不宰。曰回頭這畔底人為甚麼不墮偏方。師曰至化無為。問。向道莫去歸來背父。如何得不背父去。師曰切忌回頭。問。心心放下難。如何是放下底人。師曰擔取去。問。是處是慈氏無門無善財。為甚麼道琉璃殿上無知識。師曰拆殿了來相見。遷住報恩。晚退居從容庵。示眾。機輪轉處智眼猶迷。寶鏡開時纖塵不度。開拳不落地。應物善知時。兩刃相逢時如何回互。示眾。去即留住。住即遣

去。不去不住。渠無國土。何處逢渠。在在處處。且道是甚麼物得恁么奇特。示眾。動則埋身千丈。不動則當處生苗。直須兩頭撒開中間放下。更買草鞋行腳始得。示眾。踢翻滄海大地塵飛。喝散白雲虛空粉碎。嚴提正令猶是半提。大用全彰如何施設。示眾。向上一機鶴衝霄漢。當陽一路鷂過新羅。直饒眼似流星未免口如匾擔。且道是何宗旨。嘗發明洞上宗旨曰。睦州云裂開也在我。捏聚也在我。問裂開便提起一絡索。問捏聚便斂手而坐。雖然收放自如。大似被他使喚。洞山斥為話作兩橛。缺針斷線。不見道恁么道則易。相續也大難。直須當存而正泯。在卷而彌舒。鉤鎖連環謂之血脈不斷。又曰藥山一宗實難紹。舉云巖掃地塵埃亙天。洛浦服膺稱冤不已。好在無舌人解語。無手人行棒。直饒棒喝交馳。只得傍提一半。師于周孔老莊百家之學無不博通。三閱藏教恒業華嚴。得法者一百二十人。壽八十一。塔在燕京城內干西橋北。

青原下二十三世

報恩秀禪師法嗣

西京少室雪庭福裕禪師

太原文水張氏子。師五齡解語。日了千言。鄉里有聖小兒之稱。未幾適遭世難。喪失天倫㷀然無依。道逢一老比丘誘師出家學佛曰。汝能誦得一卷法華經則一生事畢。師曰。佛法止此而休。莫亦更有向上底在

【現代漢語翻譯】現代漢語譯本去。不去也不住留。他沒有自己的國土，在哪裡能遇到他？就在任何地方，任何處所。那麼，這到底是什麼東西，竟然如此奇特？開示大眾：一動就埋身於千丈之下，不動就在原地生出苗芽。必須兩頭都放開，中間也放下，更要買草鞋去四處參訪才行。開示大眾：一腳踢翻滄海，大地震動塵土飛揚；一聲喝散白雲，虛空粉碎。嚴厲地提起正令，也還只是提了一半。全部的力量都展現出來，又該如何施展？開示大眾：向上的一機，如鶴衝上雲霄；當陽的道路，如鷂鳥飛過新羅（古代朝鮮國名）。即使眼睛像流星一樣銳利，也免不了說話像扁擔一樣生硬。那麼，這到底是什麼宗旨？曾經闡明洞山（禪宗一支）的宗旨說：睦州（唐代高僧）說裂開也在我，捏聚也在我。問他裂開，他就提起一絡索；問他捏聚，他就斂手而坐。雖然收放自如，卻很像被他使喚。洞山（禪宗一支）批評這是把話說成兩截，缺針斷線。沒聽見說這樣說很容易，相續卻很難。必須當存而正泯，在卷而彌舒，鉤鎖連環，才叫做血脈不斷。又說藥山（唐代高僧）一宗實在難以繼承，舉云巖（唐代高僧）掃地，塵埃遍佈天空。洛浦（人名）服膺，稱冤不已。好在無舌人能解語，無手人能行棒。即使棒喝交馳，也只能傍提一半。師父對於周孔老莊百家之學無不廣泛通曉，三次閱讀藏教，恒常研習《華嚴經》。得法的有一百二十人。享年八十一歲。塔在燕京（今北京）城內干西橋北。

青原（唐代禪師）下二十三世

報恩秀禪師的法嗣

西京（今西安）少室山雪庭福裕禪師

太原（今山西太原）文水（今山西文水）人張氏之子。禪師五歲就能說話，一天能讀完千字。鄉里有聖小兒的稱呼。不久就遭遇戰亂，喪失父母，孤苦無依。路上遇到一位老比丘，勸誘禪師出家學佛，說：『你如果能背誦一卷《法華經》，那麼一生就沒事了。』禪師說：『佛法難道就到此為止了嗎？莫非還有更向上的一層境界？』

【English Translation】 English version Going, not going, not staying. He has no country. Where can you meet him? Everywhere, in every place. Then, what is this thing that is so unique? Instructing the assembly: When it moves, it buries itself a thousand fathoms deep. When it doesn't move, it sprouts in place. You must release both ends and let go of the middle. Only then can you buy straw sandals and travel around. Instructing the assembly: A kick overturns the vast ocean, the earth shakes and dust flies. A shout scatters the white clouds, the void shatters. Strictly upholding the true decree is still only half the task. When the full power is revealed, how should it be applied? Instructing the assembly: The upward mechanism is like a crane soaring into the sky. The path of Dangyang is like a hawk flying over Silla (ancient Korean kingdom). Even if your eyes are as sharp as shooting stars, you cannot avoid speaking like a flat carrying pole. So, what is this purpose? He once elucidated the Dongshan (a branch of Chan Buddhism) doctrine, saying: Muzhou (a prominent Tang Dynasty monk) said that splitting open is also in me, and gathering together is also in me. If asked about splitting open, he would raise a rope net. If asked about gathering together, he would fold his hands and sit. Although he can freely release and gather, it is very much like being ordered around by him. Dongshan (a branch of Chan Buddhism) criticized this as splitting words into two, missing the needle and breaking the thread. Haven't you heard that saying it this way is easy, but continuing it is very difficult. You must preserve what should be extinguished and expand what should be rolled up. Hooking locks together is called unbroken bloodline. He also said that the Yueshan (a prominent Tang Dynasty monk) sect is really difficult to inherit. Raising Yunyan (a prominent Tang Dynasty monk) sweeping the floor, dust covers the sky. Luopu (a person's name) accepted it wholeheartedly, complaining endlessly. Fortunately, a tongueless person can understand words, and a handless person can wield a staff. Even if the staff and shout are used together, it can only be half-supported. The master was widely versed in the learning of Zhou, Confucius, Laozi, Zhuangzi, and the hundred schools of thought. He read the Tripitaka three times and constantly studied the Avatamsaka Sutra. One hundred and twenty people attained the Dharma. He lived to the age of eighty-one. His pagoda is located inside Yanjing (present-day Beijing) city, north of Qianxi Bridge.

The twenty-third generation under Qingyuan (a Tang Dynasty Chan master)

The Dharma successor of Baoren Xiu Chan Master

Xijing (present-day Xi'an) Shaoshi Mountain Xueting Fuyu Chan Master

He was the son of the Zhang family of Wenshui (present-day Wenshui, Shanxi) in Taiyuan (present-day Taiyuan, Shanxi). The Chan master could speak at the age of five and could read a thousand characters a day. The villagers called him a holy child. Soon after, he encountered war and lost his parents, becoming lonely and helpless. On the road, he met an old Bhikkhu who persuaded the Chan master to leave home and study Buddhism, saying: 'If you can recite a volume of the Lotus Sutra, then your life will be fine.' The Chan master said: 'Is that all there is to Buddhism? Is there not a higher realm?'

否。比丘異之。遂偕謁休林古佛于仙巖曰。此子龍象種也。得奉巾瓶於左右。他日必成大器。古佛欣納之乃為祝髮受具。遂與雙溪廣公同執務者七年。時萬松住燕之報恩。師不通介紹輒獨掉臂以往。松一見便奇之。親炙十年深得其髓。自是名益著。從之者日益廣。值壬辰之變。少林祖剎荒蕪。上以師補之。尋承萬松海云重以尺牘見招。遂應少林之命。世祖潛邸命師作大資戒會。戊申詔住和林興國。未期月憲宗召詣帳殿。奏對稱旨。俾總領釋教。復僧尼廢寺計二百三十有六區。庚申世祖即祚。因論辯偽經馳驛以聞。火其書仍賜光宗正辯之號。命即故里建立精舍曰報恩。給田若物以飯僧。時萬壽祖席無可當之者。眾復請師主之。僧問如何是向上尊貴一路。師曰。漁歌驚起沙汀鷺。飛出蘆花不見蹤。問。遍界不曾藏。雪峰答何處不是。石霜因甚不契。師曰從來孝子諱爺名。僧參。師問甚處人。曰青州。師曰識得趙州布衫否。曰趙州布衫近被人裂破了也。師曰因甚裂破。曰風流不在著衣多。師便打。曰因甚打某甲。師曰咄風流在甚麼處。師問僧道源不遠性海非遙。且道在甚麼處。僧擬議。師便喝。后師既老。倦于接納。歸棲嵩陽。乙亥秋七月二十日示微疾。書偈告終。俗壽七十三臘五十二。塔于寺之西隅。

燕京報恩林

【現代漢語翻譯】現代漢語譯本：不。其他比丘對此感到驚異，於是共同拜訪了居住在仙巖的休林古佛，說道：『這個孩子是龍象之才，如果能侍奉左右，將來必定能成大器。』古佛高興地接納了他，為他剃度授戒。於是與雙溪廣公一同處理寺務七年。當時萬松禪師住在燕京的報恩寺，他不通過引薦，就獨自前往。萬松禪師一見他就覺得他很奇特，親近教誨了他十年，深得其精髓。從此他的名聲更加顯赫，跟隨他的人也日益增多。正值壬辰之變（明崇禎五年，1632年），少林祖庭荒廢，皇上任命他去修補。不久，萬松海云禪師又多次用書信邀請他，於是他應少林寺的邀請前往。世祖（清世祖順治）在還是潛邸的時候，命令他主持大型的資戒法會。戊申年（清順治五年，1648年）詔令他居住在和林興國寺。不到一個月，憲宗（清世祖順治）召見他到帳殿，他的奏對很合旨意，於是讓他總領釋教事務，恢復了僧尼和廢棄的寺廟，總計二百三十六處。庚申年（清順治七年，1650年）世祖即位，他因為辨論偽經，快馬加鞭地上奏朝廷，焚燒了那些偽經書籍，皇上賜予他『光宗正辯』的稱號，命令他在故里建立精舍，名為報恩寺，並賜予田地財物用來供養僧人。當時萬壽寺的祖席沒有合適的人選，大家又請他來主持。有僧人問：『如何是向上尊貴的一路？』他回答說：『漁歌驚起沙汀鷺，飛出蘆花不見蹤。』又問：『遍界不曾藏，雪峰禪師回答「何處不是」，石霜禪師為什麼不契合？』他回答說：『從來孝子諱爺名。』有僧人來參拜，他問：『你是哪裡人？』回答說：『青州。』他問：『認得趙州禪師的布衫嗎？』回答說：『趙州禪師的布衫近來被人裂破了。』他問：『因為什麼裂破？』回答說：『風流不在著衣多。』他便打了他，問：『因為什麼打我？』他回答說：『咄！風流在什麼地方？』他問僧人：『道源不遠，性海非遙，且道在什麼地方？』僧人猶豫不決，他便喝斥。後來他年老了，厭倦了接待訪客，就回到嵩陽隱居。乙亥年（清順治十二年，1655年）秋天七月二十日，他略感不適，寫下偈語告別世間，世俗年齡七十三歲，僧臘五十二年，塔葬在寺廟的西邊。

燕京報恩林

【English Translation】 English version: No. The other bhikshus (Buddhist monks) were surprised by this, and together they visited the ancient Buddha Xiulin (ancient Buddha's name) at Xianyan (place name), saying, 'This child is of the dragon and elephant lineage. If he can serve you on the left and right, he will surely become a great vessel in the future.' The ancient Buddha gladly accepted him and shaved his head and ordained him. Then he worked with Guang Gong (monk's name) of Shuangxi (place name) for seven years. At that time, Wan Song (monk's name) was living in Bao'en Temple in Yanjing (old name for Beijing), and he went there alone without an introduction. Wan Song was amazed by him at first sight and taught him intimately for ten years, deeply grasping his essence. From then on, his reputation grew, and the number of his followers increased day by day. During the Rebellion of Ren Chen (1632 AD), the ancestral temple of Shaolin (Shaolin Temple) was deserted, and the emperor appointed him to repair it. Soon, Wan Song Haiyun (monk's name) repeatedly invited him with letters, so he responded to the invitation of Shaolin Temple. When Emperor Shizu (Emperor Shunzhi of the Qing Dynasty) was still in his potential residence, he ordered him to preside over a large Dharma assembly for bestowing precepts. In the year of Wu Shen (1648 AD), he was ordered to reside in Xingguo Temple in Helin (place name). In less than a month, Emperor Xianzong (Emperor Shunzhi of the Qing Dynasty) summoned him to the tent palace, and his responses were in accordance with the emperor's wishes, so he was appointed to lead the affairs of Buddhism, restoring monks, nuns, and abandoned temples, totaling two hundred and thirty-six places. In the year of Geng Shen (1650 AD), Emperor Shizu ascended the throne. Because of his debate on apocryphal scriptures, he rushed to report to the court and burned those apocryphal books. The emperor bestowed upon him the title of 'Guangzong Zheng Bian' (Glorifying the Lineage and Rectifying Discourses), ordering him to build a hermitage in his hometown, named Bao'en Temple (Temple of Gratitude), and granting fields and property to support the monks. At that time, there was no suitable candidate for the ancestral seat of Wanshou Temple (Temple of Longevity), and everyone again requested him to preside over it. A monk asked, 'What is the path of upward nobility?' He replied, 'The fisherman's song startles the egrets on the sandy beach, flying out of the reeds and disappearing without a trace.' He was asked, 'The entire realm is not hidden, Zen Master Xuefeng (Zen Master's name) answered "Where is it not?", why does Zen Master Shishuang (Zen Master's name) not agree?' He replied, 'Filial sons always avoid their father's name.' A monk came to visit, and he asked, 'Where are you from?' He replied, 'Qingzhou (place name).' He asked, 'Do you recognize Zen Master Zhao Zhou's (Zen Master's name) cloth robe?' He replied, 'Zen Master Zhao Zhou's cloth robe has recently been torn.' He asked, 'Why was it torn?' He replied, 'Elegance is not in wearing many clothes.' He then hit him and asked, 'Why did you hit me?' He replied, 'Bah! Where is elegance?' He asked the monk, 'The source of the Dao is not far, the sea of nature is not distant, but where is it?' The monk hesitated, and he shouted. Later, when he was old, he became tired of receiving visitors and returned to Songyang (place name) to live in seclusion. In the autumn of the year Yi Hai (1655 AD), on the twentieth day of the seventh month, he felt slightly unwell and wrote a verse to bid farewell to the world. His secular age was seventy-three, and his monastic age was fifty-two. His stupa was buried in the west corner of the temple.

Bao'en Forest in Yanjing

泉從倫禪師

初住萬壽。上堂。禪禪非正非偏。無意路有玄淵。超今邁古絕後光先。但能忘影跡。何必守蹄筌。直指人心見性。須憑祖意通玄。九年面壁真訊息。端的其中有秘傳。元世祖皇帝至元九年詔入內殿。從容問辯抵暮而退。帝大悅。示眾。北斗似杓。南斗似瓢。任伊酙酌。暖日涼飆。冬至寒食一百五。須知節氣不相饒。到此莫有解吞吐者么。僧問。法眼道我二十年只作境話會。既不作境會。合作么生會。師曰猿抱子歸青嶂后。鳥衘花落碧巖前。示眾。若論此事如丹鳳衝霄不留其跡。其由性空寥廓慧日精明。照五蘊之皆空。使萬緣之俱泯。直得星攢碧落月侵丹墀。翡翠簾垂燭香人靜。當此之際。那容喘息寧許窺窬。密室不通風玄門難措足。雖然如是。一點靈明通宇宙。那拘西竺與曹溪。至元十八年十月二十日聖旨就大都憫忠寺焚燒道藏偽經。除道德經外盡行燒燬。命師下火。師升座云。憶昔當年明帝時。曾憑烈焰辯妍𡟎。大元天子續洪範。顯正摧邪誰不知。嗟彼道教陰蠹佛書。自古至今造訛捏偽。益竊釋經言句。圖謀貝葉題名。謗毀如來贓誣先聖。無蒂狂談實難遍舉。始自張陵杜撰不遵老氏玄言。謬作醮書兼集靈寶。詐道從空而得妄言太上親傳。用三張鬼法以誑惑愚夫。設五運神符而魘奸匹婦。葛孝先徒

【現代漢語翻譯】現代漢語譯本泉從倫禪師

禪師最初住在萬壽寺。上堂說法時說：『禪，既非正也非偏。無意之路自有玄妙深淵。超越古今，光芒領先。只要能夠忘記形跡，何必拘泥於捕兔的工具。直指人心，見性成佛，必須憑藉祖師的意旨通達玄機。達摩祖師九年面壁，其中確有秘密真傳。』元世祖（忽必烈，1279-1294）至元九年（1272年）下詔讓禪師進入內殿。從容地與他辯論到傍晚才退朝。皇帝非常高興。

禪師向大眾開示：『北斗星像個勺子，南斗星像個瓢。任憑你們斟酒取用，感受溫暖的陽光和涼爽的風。冬至到寒食節一百零五天，要知道節氣不會互相饒過。』到這裡，有沒有能理解其中奧妙的人呢？

有僧人問：『法眼禪師說我二十年只是作境話會，既然不作境會，那又該作什麼會呢？』

禪師回答說：『猿猴抱著幼崽回到青翠的山崖后，鳥兒銜著花朵落在碧綠的巖石前。』

禪師向大眾開示：『如果談論這件事，就像丹鳳衝上雲霄，不留下任何痕跡。這是因為自性空寂寥廓，智慧之光精純明亮，照見五蘊（色、受、想、行、識）皆空，使萬般因緣都歸於泯滅。直接達到星辰聚集在碧藍的天空，月光照進紅色的臺階。翡翠簾子低垂，燭光搖曳，四周寂靜。』

『在這個時候，哪裡容得下喘息，哪裡允許窺視？密室不通風，玄妙之門難以落腳。雖然如此，一點靈明可以貫通宇宙，不必拘泥於西竺（印度）和曹溪（六祖慧能的道場）。』

至元十八年（1281年）十月二十日，皇帝下聖旨在大都（今北京）憫忠寺焚燒道藏偽經，除了《道德經》之外全部燒燬，命令禪師點火。

禪師升座說：『回想當年漢明帝（劉莊，28-75）時，曾經憑藉烈火來辨別佛法的真偽。大元天子繼承併發揚光大，顯揚正道，摧毀邪說，誰人不知？可嘆那些道教徒暗中蛀蝕佛經，自古至今製造謬誤，捏造虛假。竊取佛經的言辭語句，圖謀在貝葉經上題寫自己的名字，誹謗如來，誣陷先聖。毫無根據的狂妄言論實在難以一一列舉。』

『始作俑者張陵杜撰經典，不遵循老子的玄妙言論，謬造醮書，兼集靈寶之術，欺騙世人說是從虛空中得到，妄言太上老君親自傳授。用三張鬼法來迷惑愚夫，設定五運神符來迷惑奸邪的婦女。葛孝先之徒』

【English Translation】 English version Chan Master Quan Conglun

Initially residing at Wanshou Temple, the Chan master addressed the assembly, saying: 'Chan is neither right nor biased. In the path of no-mind, there lies a profound abyss. Surpassing the past and present, its light precedes all. If one can but forget the traces, why cling to the tools for catching rabbits? Directly pointing to the human mind, seeing one's nature, one must rely on the Patriarch's intent to penetrate the mysteries. The nine years of wall-gazing by Bodhidharma hold true secrets within.' In the ninth year of the Zhiyuan era (1272) of Emperor Shizu (Kublai Khan, 1279-1294) of the Yuan Dynasty, an edict summoned the Chan master to the inner palace. He calmly engaged in debate until dusk, and the Emperor was greatly pleased.

The Chan master instructed the assembly: 'The Big Dipper resembles a ladle, the Southern Dipper resembles a gourd. Let you draw and drink at will, feeling the warm sun and the cool breeze. From the Winter Solstice to the Hanshi Festival, one hundred and five days, know that the solar terms do not spare each other.' At this point, is there anyone who can understand the meaning of swallowing and spitting?

A monk asked: 'Chan Master Fayan said that for twenty years, he only understood through the realm of objects. If one does not understand through the realm of objects, then how should one understand?'

The Chan master replied: 'Monkeys carry their young back to the green cliffs, birds carry flowers and drop them in front of the emerald rocks.'

The Chan master instructed the assembly: 'If we discuss this matter, it is like a phoenix soaring into the sky, leaving no trace. This is because the self-nature is empty and vast, the light of wisdom is pure and bright, illuminating that the five aggregates (form, feeling, perception, volition, and consciousness) are all empty, causing all conditions to vanish. Directly reaching the point where stars gather in the blue sky, and the moonlight invades the red steps. Emerald curtains hang low, the candle fragrance lingers, and all is quiet.'

'At this moment, where is there room for breathing, where is peeping allowed? The secret chamber does not let in the wind, and the mysterious gate is difficult to set foot in. Although it is like this, a single point of spiritual light penetrates the universe, not bound by Seditian (India) and Caoqi (the Sixth Patriarch Huineng's monastery).'

On the twentieth day of the tenth month of the eighteenth year of the Zhiyuan era (1281), the Emperor issued a decree to burn the false scriptures of the Daoist canon at Minzhong Temple in Dadu (present-day Beijing), destroying all except the Dao De Jing, and ordering the Chan master to light the fire.

The Chan master ascended the seat and said: 'Recalling the time of Emperor Ming (Liu Zhuang, 28-75) of the Han Dynasty, we once relied on fierce flames to distinguish the true from the false in Buddhism. The Great Yuan Emperor continues to carry forward and promote the right path, destroying heresies, who does not know this? Alas, those Daoists secretly erode Buddhist scriptures, fabricating errors and falsehoods from ancient times to the present.'

'Stealing the words and phrases of Buddhist scriptures, plotting to inscribe their names on palm-leaf scriptures, slandering the Tathagata, and falsely accusing the ancient sages. Groundless, wild talk is truly difficult to enumerate.'

'The originator, Zhang Ling, fabricated scriptures, not following Laozi's profound words, falsely creating ritual texts, and collecting Lingbao techniques, deceiving the world by saying they were obtained from emptiness, falsely claiming that the Supreme Lord Lao personally transmitted them. Using the three Zhang ghost methods to deceive foolish men, and setting up the five-element divine talismans to bewitch wicked women. The followers of Ge Xiaoxian'

搜要妙。陶洪景謾述浮辭。杜光庭白拈丐偷劫賊無異。陸修靜外好里惡說客何殊。𡨥謙之口舌瀾翻損他利己。林靈素機謀謟詐敗國亡家。嗚呼。悲法琳不遇而遭貶。嗟道世雖再而難為。致令釋子傷心。幸得皇天開眼。恭惟我大元皇帝陛下辟邪歸正去偽存真。恐眾生永墮迷津。令萬姓咸登覺路。遂以火炬打一圓相曰。諸仁者。只如三洞靈文還能證此火光三昧也無。若也於斯會得。家有北斗經。枉教人口不安寧。其或未然。從此灰飛煙滅后。任伊到處覓天尊。急著眼看。

從寬禪師

臨終問其次兄曰。佛祖父母我今一箭射殺。二哥以為何如。隨整襟坐脫。

上都華嚴寺全一至溫禪師

邢州郝氏子。幼聰敏異常兒。六歲祝髮。參萬松。博記多聞論辯無礙。松命為侍者。凡松偈頌法語一聞輒了。遂得法焉。常以侍者代應對。機鋒不可犯。太保劉秉忠薦師大可用。世祖召見與語大悅。留王庭。多有贊益。居三歲放還。錫號佛國普安大禪師。至元丁卯五月示疾。右脅而逝。異香三日。茶毗舍利無數。

丞相移剌真卿居士

字楚材。本姓耶律。及金滅遼。公歸金改姓移剌。初公在京師見禪伯甚多。唯獨重聖安澄和尚。常訪以祖道。屢以古昔尊宿語錄中所得者叩之。聖安間有許可。公自以為得。

【現代漢語翻譯】現代漢語譯本搜求玄妙之理。陶弘景的言論浮誇不實。杜光庭如同白晝搶劫的盜賊沒什麼兩樣。陸修靜外表和善內心險惡，與遊說之士有什麼區別？寇謙之誇誇其談，只會損害他人利益自己。林靈素工於心計，諂媚狡詐，最終導致國家衰敗，家破人亡。唉！可悲法琳懷才不遇而遭到貶謫。可嘆道世即使多次努力也難以有所作為。以至於讓佛門弟子傷心。幸好皇天開眼。恭敬地讚頌我大元皇帝陛下撥亂反正，去偽存真。恐怕眾生永遠沉溺於迷途，所以讓萬民都登上覺悟之路。於是用火炬畫了一個圓相，說道：『各位仁者，就像三洞的靈文，還能驗證這火光三昧嗎？如果能在這裡領會，家裡有《北斗經》也沒用，只會讓人心神不安寧。如果不能領會，從此灰飛煙滅之後，任憑你們到處尋找天尊。快睜大眼睛看！』

從寬禪師

臨終時問他的二哥說：『佛祖父母，我現在一箭射殺。二哥你覺得怎麼樣？』隨即整理衣襟，坐化圓寂。

上都華嚴寺全一至溫禪師

是邢州郝氏的兒子。從小就聰明敏捷，與衆不同。六歲時剃度出家。參拜萬松禪師。博聞強記，辯論起來沒有阻礙。萬松禪師讓他做侍者。凡是萬松禪師的偈頌法語，他一聽就明白。於是得到了萬松禪師的真傳。經常代替萬松禪師應對各種場合。他的機鋒銳利，不可冒犯。太保劉秉忠推薦這位禪師，認為他有大用。元世祖召見他，與他交談后非常高興。將他留在朝廷。他提出了很多有益的建議。住了三年後被放還。元世祖賜予他『佛國普安大禪師』的稱號。至元丁卯年（1267年）五月，他生病了。右脅而臥，圓寂。異香持續了三天。火化后得到無數舍利。

丞相移剌真卿居士

字楚材。原本姓耶律。等到金朝滅亡遼朝後，他歸順金朝，改姓移剌。當初他在京城見到很多禪師，唯獨器重聖安澄和尚。經常向他請教佛法大道。屢次用古代高僧大德的語錄中所得的見解去請教他。聖安澄和尚偶爾會認可他的見解。他自己認為已經得道。

【English Translation】 English version Searching for profound mysteries. Tao Hongjing's discourses are frivolous and untrue. Du Guangting is no different from a daylight robber. Lu Xiujing is outwardly kind but inwardly malicious, what difference is there between him and a persuader? Kou Qianzhi's glib tongue only harms others for his own benefit. Lin Lingsu's scheming and flattery led to the downfall of the country and the ruin of his family. Alas! It is sad that Fa Lin was demoted because he was not appreciated. It is a pity that Daoshi could not achieve anything despite his repeated efforts. This caused the Buddhist disciples to be heartbroken. Fortunately, Heaven opened its eyes. I respectfully praise His Majesty the Emperor of the Great Yuan Dynasty for correcting wrongs and returning to the right path, eliminating falsehoods and preserving truth. Fearing that sentient beings would be forever trapped in delusion, he ordered all people to ascend the path of enlightenment. Then, using a torch, he drew a circle and said: 'All you benevolent ones, can the sacred texts of the Three Caverns still verify this fire-light samadhi? If you can understand this, having the 'Beidou Jing (Book of the Northern Dipper)' at home is useless, it will only make people uneasy. If you cannot understand it, after everything turns to ashes, let you search for the Celestial Venerable everywhere. Open your eyes wide and look!'

Chan Master Congkuan

On his deathbed, he asked his second elder brother: 'Buddha, Patriarchs, and parents, I have now shot them all with one arrow. What do you think, my brother?' Then he straightened his robes and passed away in a seated posture.

Chan Master Quan Yi Zhi Wen of Huayan Temple in Shangdu

He was the son of the Hao family of Xingzhou. From a young age, he was exceptionally intelligent and quick-witted. He was tonsured at the age of six. He visited Master Wansong. He was knowledgeable and eloquent in debate. Master Wansong made him his attendant. He understood all of Master Wansong's verses and sayings as soon as he heard them. Thus, he obtained the Dharma from Master Wansong. He often replaced Master Wansong in responding to various situations. His sharp wit was unassailable. Grand Protector Liu Bingzhong recommended this master, believing that he would be of great use. Emperor Shizu summoned him and was delighted after speaking with him. He was kept in the court. He made many beneficial suggestions. After staying for three years, he was released. Emperor Shizu bestowed upon him the title 'Great Chan Master of Universal Peace of the Buddha Country'. In the fifth month of the Dingmao year of Zhiyuan (1267 AD), he fell ill. He passed away lying on his right side. A strange fragrance lasted for three days. After cremation, countless sharira were obtained.

Layman Chancellor Yila Zhenqing

His courtesy name was Chucai. His original surname was Yelü. When the Jin dynasty destroyed the Liao dynasty, he submitted to the Jin dynasty and changed his surname to Yila. Initially, he saw many Chan masters in the capital, but he only respected the Venerable Shengan Cheng. He often asked him about the Great Way of Buddhism. He repeatedly used the insights he had gained from the sayings of ancient eminent monks to ask him. Venerable Shengan Cheng occasionally approved of his views. He himself believed that he had attained enlightenment.

及遭憂患以來。功名之心束于高閣。求祖道愈急。遂再以前事訪諸聖安。聖安翻案不然所見。公甚惑焉。聖安從容謂曰。昔公居要地。又儒者多不諦信佛書。惟搜摘語緣以資談柄。故予不敢苦口鉗錘耳。今揣公之心果為本分事以問予。予豈得猶襲前𠎝不為苦口乎。予老矣。有萬松老人者。儒釋兼備。宗說俱通。辯才無礙。公可見之。既參萬松。杜絕人跡屏斥家務。雖祁寒溽暑無日不參。焚膏繼晷廢𥨊忘餐者幾三年。乃獲印證。號湛然居士。其序評古。略曰。佛祖諸師埋根千丈。機緣百則見世生苗。天童不合抽枝。萬松那堪引蔓。湛然向枝蔓上更添芒索。穿過尋香逐氣者鼻孔。絆倒行玄體妙的腳跟。向去若要腳跟點地鼻孔撩天。也須向這葛藤里穿過始得。先是元世主將西征。有司奏五臺等處僧徒有能咒術武略及有膂力者可為部兵扈從西征。公止之曰。釋氏之高行者必守不殺戒奉慈忍行。故有危身不證鵝珠。守死不拔生草者。法王法令拳拳奉行雖死不犯。用之從兵豈其宜哉。其不循法律者必無志行。在彼既違佛旨。在此豈忠王事。故皆不可以從王師也。帝從之。太宗十六年公卒。壽五十五(即南宋淳祐三年也)。

青原下二十四世

少室裕禪師法嗣

西京少室靈隱文泰禪師

里族未詳。師穎悟過

人。篤好宗乘。從少室游。未幾即悟心要。故當時稱二泰一肅為雪庭之高弟者。師其一也。上堂。塵劫來事只在於今。河沙妙德總在心源。試教伊覿面相呈。便不解當風拈出。且道過在甚麼處。卓拄杖曰。祇為分明極。翻令所得遲。

太原府報恩寺中林智泰禪師

汾陽魚城溫氏子。鏟發於華嚴。喟然嘆曰。大丈夫當體究大事。焉能區區於此耶。時雪庭主萬壽。師往依數載。契悟超絕。朝廷向師之名。宣住報恩。僧問如何是萬里無寸草處。師曰不是阇黎踐履之境。曰如何是出門便是草。師曰才動即乖。曰如何是不出門亦是草漫漫地。師曰住著即錯。曰如何得不涉動靜去。師曰。遍界絕紅塵。通身無影像。一日示疾。集眾告誡書偈而逝。

泰安州靈巖足庵凈肅禪師

保定金臺永平人。族張氏。禮香山壽聖為師。參請一十餘年。所遇知識十有餘輩。最後參雪庭于萬壽。淘汰有年。付以衣偈。初主萬壽。次少室靈巖。上堂。白露橫江。黃花滿圃。砧聲敲夜月。蛩語泣秋風。蟬噪岸邊之樹。葉辭檻外之柯。色色現海印三昧。聲聲轉根本法輪。諸人若能於斯會得。則如面對鏡眉目分明。方可喚作半個衲僧。猶有俗氣未除。若能打破鏡來。便好與你相見。祇如相見后又作么生。更有三十棒。且待別時來。后

【現代漢語翻譯】現代漢語譯本：智泰禪師和凈肅禪師都是篤信禪宗的人。智泰禪師早年跟隨雪庭禪師在少室山修行，不久就領悟了禪宗的心要。因此，當時人們稱智泰、凈肅和另一位禪師為雪庭禪師的高足弟子，智泰禪師就是其中之一。智泰禪師上堂說法時說：『無始劫以來的所有事情都存在於當下，像恒河沙一樣眾多的微妙功德都存在於自心本源。嘗試讓你們當面呈現，卻又不理解如何順應時機拈出。那麼，問題究竟出在哪裡呢？』說完，他拄著禪杖說：『正因為太過想要分明，反而導致領悟得遲緩。』

太原府報恩寺的中林智泰禪師，是汾陽魚城溫家之子。他在華嚴寺剃度出家。他慨嘆道：『大丈夫應當體悟生死大事，怎能侷限於這些瑣碎的事情呢？』當時雪庭禪師主持萬壽寺，智泰禪師前去依止數年，契悟超凡。朝廷仰慕智泰禪師的名聲，宣他住持報恩寺。有僧人問：『什麼是萬里無寸草處？』智泰禪師說：『不是你踐踏行走的境界。』僧人問：『什麼是出門便是草？』智泰禪師說：『才動念就錯了。』僧人問：『什麼是不出門也是草漫漫地？』智泰禪師說：『執著就錯了。』僧人問：『如何才能不涉及動與靜呢？』智泰禪師說：『遍及世界，沒有一絲塵埃，整個身心，沒有一點影像。』有一天，智泰禪師示現疾病，召集眾人告誡，寫下偈語后圓寂。

泰安州靈巖寺的足庵凈肅禪師，是保定金臺永平人，俗姓張。他拜香山壽聖寺的僧人為師。參禪請教十餘年，遇到的善知識有十多位。最後在萬壽寺參拜雪庭禪師，經過多年的磨礪，雪庭禪師將衣缽和偈語傳授給他。凈肅禪師先是住持萬壽寺，後來住持少室山靈巖寺。上堂說法時說：『白色的露水橫在江面，黃色的菊花開滿園圃。搗衣的聲音敲打著夜空的月亮，蟋蟀的叫聲嗚咽著秋天的寒風。蟬在岸邊的樹上鳴叫，樹葉辭別欄桿外的樹枝。當下顯現海印三昧（指如大海般能印現一切事物的境界），聲聲都在轉根本法輪（指佛法的教義）。各位如果能在這裡領會，就好像面對鏡子，眉目分明。這樣才可以稱作半個衲僧（指修行人），但還有世俗之氣沒有去除。如果能打破鏡子，就可以好好地與你相見。』就像相見之後又該如何呢？還有三十棒要打。且等待下次機會再說。』

【English Translation】 English version: Both Zen Master Zhitai and Zen Master Jingsu were devout followers of the Zen school. Zen Master Zhitai followed Zen Master Xueting in Shaoshi Mountain in his early years, and soon realized the essentials of Zen. Therefore, people at that time called Zhitai, Jingsu, and another Zen master the top disciples of Zen Master Xueting, and Zen Master Zhitai was one of them. When Zen Master Zhitai ascended the hall to preach, he said: 'All things from endless kalpas exist in the present moment, and the countless wonderful virtues like the sands of the Ganges exist in the source of the mind. Try to make you present it face to face, but you don't understand how to pick it out in response to the occasion. So, where is the problem?' After speaking, he held his staff and said: 'Precisely because you want to be too clear, it leads to delayed understanding.'

Zen Master Zhonglin Zhitai of Bao'en Temple in Taiyuan Prefecture was the son of the Wen family in Yucheng, Fenyang. He was tonsured at Huayan Temple. He sighed and said: 'A great man should understand the great matter of life and death, how can he be limited to these trivial matters?' At that time, Zen Master Xueting presided over Wanshou Temple, and Zen Master Zhitai went to rely on him for several years, and his understanding was extraordinary. The imperial court admired Zen Master Zhitai's reputation and declared him to preside over Bao'en Temple. A monk asked: 'What is a place where there is no grass for ten thousand miles?' Zen Master Zhitai said: 'It is not the realm you tread on.' The monk asked: 'What is it that as soon as you go out, there is grass?' Zen Master Zhitai said: 'As soon as you move a thought, you are wrong.' The monk asked: 'What is it that even if you don't go out, there is grass everywhere?' Zen Master Zhitai said: 'Attachment is wrong.' The monk asked: 'How can you not involve movement and stillness?' Zen Master Zhitai said: 'Throughout the world, there is not a trace of dust, and the whole body and mind have no image.' One day, Zen Master Zhitai showed illness, summoned everyone to admonish, wrote a verse, and passed away.

Zen Master Zu'an Jingsu of Lingyan Temple in Taian Prefecture was a native of Yongping, Jintai, Baoding, with the surname Zhang. He worshiped the monks of Xiangshan Shousheng Temple as his teacher. He studied Zen and asked for advice for more than ten years, and met more than ten good teachers. Finally, he visited Zen Master Xueting at Wanshou Temple. After years of tempering, Zen Master Xueting passed on the robe and verse to him. Zen Master Jingsu first presided over Wanshou Temple, and later presided over Lingyan Temple in Shaoshi Mountain. When he ascended the hall to preach, he said: 'White dew lies across the river, and yellow chrysanthemums bloom all over the garden. The sound of pounding clothes knocks on the moon in the night sky, and the sound of crickets sobs in the autumn wind. Cicadas chirp on the trees by the shore, and leaves bid farewell to the branches outside the railing. The Samadhi of the Ocean Seal (海印三昧) (referring to the state of being able to imprint all things like the ocean) is manifested at this moment, and every sound is turning the fundamental Dharma wheel (根本法輪) (referring to the teachings of the Buddha). If you can understand this, it is like facing a mirror, with clear eyebrows and eyes. Only then can you be called half a monk (衲僧) (referring to a practitioner), but there is still worldly air that has not been removed. If you can break the mirror, you can meet you well.' Just like what should be done after meeting? There are still thirty blows to be struck. Let's wait for another opportunity to talk about it.'

退居香山。一日集眾告辭。右脅而化。

青原下二十五世

少室泰禪師法嗣

西京寶應還源福遇禪師

霍州靈石王氏子。依邑之兜率剃落。遍游講肆雄辯如流。景聆靈隱禪師道眼圓明。投誠參究。一日聞隱上堂舉切忌從他覓迢迢與我疏語。師頓領悟。即承印可。初住天慶。次寶應。僧問如何是祖師西來的的大意。師曰。風送泉聲來枕畔。月移花影到窗前。問如何是誕生王子。師曰。雖有尊貴分。不是尊貴人。曰如何是朝生王子。師曰。雖登金榜貴。終是老朝臣。曰如何是末生王子。師曰。歷盡艱辛后。方得覲堯天。曰如何是化生王子。師曰。與父無異體。權操閫外機。曰如何是內生王子。師曰。長在深宮內。咫尺近龍顏。曰向上一路請師指示。師曰。無絃琴有韻。人天那得聞。皇慶癸丑十月終。壽六十九臘四十九。

靈巖肅禪師法嗣

西京寶應月巖永達禪師

汾陽劉氏子。下發于本州天寧寺。每以生死自䇿勵。南詢聞靈巖法雷遠震。遙餐風德。趼足往參。一見器之。親炙積久遂入閫奧。乃曰。發證由師。行之在己。遂之安泰州閉關。久之道俗堅請住寶應。不得已而起。上堂。鹿門老人道。盡大地是學人一卷經。盡乾坤是學人一隻眼。以如是眼看如是經。千萬億劫無有間斷

【現代漢語翻譯】現代漢語譯本：退隱到香山。有一天召集眾人告別，右側臥著圓寂。

青原下第二十五世

少室泰禪師的法嗣

西京寶應還源福遇禪師

霍州靈石人，姓王。在縣裡的兜率寺剃度出家。廣泛遊歷各處講堂，辯才無礙。仰慕靈隱禪師的道眼圓明，誠心前往參究。一天，聽到靈隱禪師上堂時說『切忌從他覓，迢迢與我疏』，禪師頓時領悟，隨即得到靈隱禪師的印可。最初住在天慶寺，後來住持寶應寺。有僧人問：『如何是祖師西來（Bodhidharma's arrival from the West）的大意？』禪師回答：『風送泉聲來枕畔，月移花影到窗前。』問：『如何是誕生王子？』禪師說：『雖有尊貴分，不是尊貴人。』問：『如何是朝生王子？』禪師說：『雖登金榜貴，終是老朝臣。』問：『如何是末生王子？』禪師說：『歷盡艱辛后，方得覲堯天。』問：『如何是化生王子？』禪師說：『與父無異體，權操閫外機。』問：『如何是內生王子？』禪師說：『長在深宮內，咫尺近龍顏。』問：『向上一路請師指示。』禪師說：『無絃琴有韻，人天那得聞。』皇慶癸丑年（1333年）十月圓寂，享年六十九歲，僧臘四十九年。

靈巖肅禪師的法嗣

西京寶應月巖永達禪師

汾陽人，姓劉。在本州天寧寺剃度出家。常常用生死大事來鞭策自己。南下參學，聽說靈巖禪師的佛法如雷霆般震動，遙慕其風範，不辭辛勞前往參拜。靈巖禪師一見便器重他，親近侍奉很久，終於進入堂奧。於是說：『開悟證道在於老師，修行實踐在於自己。』於是前往安泰州閉關。時間久了，當地的道士和百姓堅決請求他住持寶應寺，禪師不得已而應允。上堂說法時說：『鹿門老人說，整個大地是學人的一卷經，整個乾坤是學人的一隻眼。用這樣的眼睛看這樣的經，千萬億劫都不會間斷。』

【English Translation】 English version: He retired to Mount Xiang. One day, he gathered the assembly to bid farewell and passed away lying on his right side.

Twenty-fifth generation from Qingyuan

Dharma successor of Zen Master Shaoshi Tai

Zen Master Huanyuan Fuyu of Bao'ying Temple in Xijing

He was a man from Lingshi, Huozhou, with the surname Wang. He was tonsured at Doushuai Temple in his county. He traveled extensively to various lecture halls, displaying eloquence like a flowing stream. Admiring the clear and bright Dharma eye of Zen Master Lingyin, he sincerely went to study with him. One day, he heard Zen Master Lingyin say in his Dharma talk, 'Absolutely avoid seeking from others; being distant from me is far away.' The Zen Master suddenly understood and immediately received Zen Master Lingyin's approval. Initially, he resided at Tianqing Temple, and later at Bao'ying Temple. A monk asked, 'What is the great meaning of Bodhidharma's arrival from the West (Zushi Xilai)?' The Zen Master replied, 'The wind sends the sound of the spring to my pillow, the moon moves the shadow of the flowers to my window.' Asked, 'What is a newly born prince?' The Zen Master said, 'Although he has a noble status, he is not a noble person.' Asked, 'What is a prince born in the court?' The Zen Master said, 'Although he ascends the golden list with honor, he is ultimately an old courtier.' Asked, 'What is a prince born at the end?' The Zen Master said, 'After experiencing all hardships, he can finally have an audience with Emperor Yao.' Asked, 'What is a prince born by transformation?' The Zen Master said, 'Having no different body from his father, he wields power over external affairs.' Asked, 'What is a prince born internally?' The Zen Master said, 'Always residing deep within the palace, he is close to the dragon's face.' Asked, 'Please instruct on the path beyond.' The Zen Master said, 'The stringless zither has a melody; how can humans and gods hear it?' He passed away in the tenth month of the Gui Chou year of Huangqing (1333 AD), at the age of sixty-nine, with forty-nine years as a monk.

Dharma successor of Zen Master Lingyan Su

Zen Master Yueyan Yongda of Bao'ying Temple in Xijing

He was a man from Fenyang, with the surname Liu. He was tonsured at Tianning Temple in his prefecture. He constantly spurred himself on with the matter of life and death. Hearing that Zen Master Lingyan's Dharma thunder resonated far and wide, he admired his virtue from afar and went to pay homage despite the hardships. Zen Master Lingyan valued him upon seeing him. After serving him closely for a long time, he finally entered the inner sanctum. Thereupon, he said, 'Enlightenment and realization come from the teacher; practice lies within oneself.' He then went to Antai Prefecture to practice in seclusion. After a long time, the local Taoists and people earnestly requested him to reside at Bao'ying Temple, and the Zen Master reluctantly agreed. In his Dharma talk, he said, 'Old Man Lument said, the entire earth is a scroll of scripture for the student, the entire universe is the student's one eye. Using such an eye to look at such a scripture, there will be no interruption for countless eons.'

。后萬松老人直得計窮力盡。道個看讀不易。諸人還看讀得么。須知這一卷經阿誰不具。這一隻眼誰人不圓。要長則千萬億劫難盡。要短則一剎那頃便周。寶應今日不惜眉毛為諸人指出。乃彈指一下曰。看讀了也。諸人切莫錯過。良久擊拂子曰。自是不歸歸便得。五湖煙景有誰爭。一日示疾泊然而逝。

封龍山古巖普就禪師

生滹陽劉氏族。十五往禪慶出家參靈巖。巖以本分鉗錘重加煆煉。疑情爆然頓落。大德六年月庵海禪師退席。本寺具疏請師開堂。朝旨賜妙嚴弘法大禪師。俄封龍堅請。師勉受之。僧問如何是䫫墮。師曰不是披毛戴角底。曰如何是隨墮。師曰不是聞聲見色底。曰如何是尊貴墮。師曰不是斷聲色底。曰恁么則如何有墮名。師曰雁過長空影沉寒水。曰。古人道三墮是了事人病。既是了事人。如何有病。師曰祇爲了事所以病生。曰此病何時得愈。師曰。直待無身。此病即除。因示頌曰。金鎖重重早豁開。三處悠然獨往來。雁過長空無繫著。影沉寒水任渠猜。后歸隱靈棲。未幾示寂。世壽七十有七。

青原下二十六世

寶應遇禪師法嗣

鄧州香嚴淳拙文才禪師

平陽臨汾姚氏子。生有異質。見僧則合掌作禮。不䫫常兒。長依絳明福嚴普公出家。嘗讀證道歌。至幻化空

【現代漢語翻譯】現代漢語譯本：後來萬松老人也實在想不出辦法了，說一句『看讀不易』。各位還看讀得了嗎？要知道這一卷經誰不具備？這一隻眼誰人不圓滿？要說長，那千萬億劫也說不完；要說短，那一剎那間就周遍。寶應我今天不惜眉毛，為各位指出來。於是彈指一下說：『看讀了也！』各位千萬不要錯過。良久，拿起拂塵說：『自是不歸，歸便得，五湖煙景有誰爭？』有一天，他示現生病，安然去世。

封龍山古巖普就禪師

出生于滹陽劉氏家族。十五歲前往禪慶出家，參訪靈巖禪師。靈巖禪師用本分的鉗錘，嚴格地加以鍛鍊，使他疑情突然爆發，頓時開悟。大德六年（1302年），月庵海禪師退席，本寺具疏，請普就禪師開堂說法。朝廷賜予『妙嚴弘法大禪師』的稱號。不久，封龍山堅決邀請，普就禪師勉強接受。有僧人問：『什麼是䫫墮？』禪師說：『不是披毛戴角的。』僧人問：『什麼是隨墮？』禪師說：『不是聞聲見色的。』僧人問：『什麼是尊貴墮？』禪師說：『不是斷聲色的。』僧人問：『既然這樣，那怎麼會有墮這個名稱呢？』禪師說：『雁過長空，影子沉入寒水。』僧人問：『古人說三墮是了事人病，既然是了事人，怎麼會有病呢？』禪師說：『正因爲了事，所以病就產生了。』僧人問：『這病什麼時候才能好呢？』禪師說：『等到沒有身體的時候，這病自然就消除了。』於是作偈說：『金鎖重重早豁開，三處悠然獨往來。雁過長空無繫著，影沉寒水任渠猜。』後來歸隱靈棲，沒過多久就去世了，世壽七十七歲。

青原下二十六世

寶應遇禪師法嗣

鄧州香嚴淳拙文才禪師

是平陽臨汾姚氏的兒子。出生時就有奇異之處，見到僧人就合掌作禮，不像平常的孩子。長大后依從絳明福嚴普公出家。曾經讀《證道歌》，讀到『幻化空』

【English Translation】 English version: Later, even the old man Wansong was at his wit's end and said, 'Reading and understanding is not easy.' Can you all read and understand? You must know that everyone possesses this scroll of scripture. Who doesn't have this perfect eye? To speak of its length, countless eons would not suffice; to speak of its brevity, it encompasses everything in an instant. Today, Bao Ying does not hesitate to point it out to everyone. Then, he snapped his fingers and said, 'It has been read and understood!' Everyone, do not miss it. After a long while, he raised his whisk and said, 'If you don't return, you can return; who will contend for the misty scenery of the Five Lakes?' One day, he showed signs of illness and passed away peacefully.

Zen Master Guyan Puji of Mount Fenglong

He was born into the Liu family of Huyang. At the age of fifteen, he went to Chanqing Monastery to become a monk and visited Zen Master Lingyan. Zen Master Lingyan used his fundamental methods to rigorously refine him, causing his doubts to suddenly explode and he attained enlightenment. In the sixth year of Dade (1302), Zen Master Yue'an Hai retired, and the monastery submitted a memorial requesting Zen Master Puji to open a Dharma hall. The imperial court bestowed upon him the title of 'Great Zen Master Miaoyan Hongfa'. Soon after, Mount Fenglong earnestly invited him, and Zen Master Puji reluctantly accepted. A monk asked, 'What is 䫫墮 (a type of falling)?' The Zen Master said, 'It is not one who wears fur and horns.' The monk asked, 'What is 隨墮 (another type of falling)?' The Zen Master said, 'It is not one who hears sounds and sees colors.' The monk asked, 'What is 尊貴墮 (a noble type of falling)?' The Zen Master said, 'It is not one who cuts off sounds and colors.' The monk asked, 'If that is so, then how can there be the name of falling?' The Zen Master said, 'A wild goose flies across the sky, its shadow sinks into the cold water.' The monk asked, 'The ancients said that the three fallings are the illness of those who have completed their affairs. Since they have completed their affairs, how can they have illness?' The Zen Master said, 'Precisely because they have completed their affairs, the illness arises.' The monk asked, 'When will this illness be cured?' The Zen Master said, 'Only when there is no body will this illness be eliminated.' Then he composed a verse: 'The golden locks are opened early, I roam freely in three places. The wild goose flies across the sky without attachment, Its shadow sinks into the cold water, let them guess.' Later, he retired to Lingxi, and soon after passed away at the age of seventy-seven.

Twenty-sixth Generation of Qingyuan

Dharma Successor of Zen Master Baoying Yu

Zen Master Chunzhuo Wencai of Xiangyan in Dengzhou

He was the son of the Yao family of Pingyang Linfen. He was born with extraordinary qualities. When he saw monks, he would put his palms together and bow, unlike ordinary children. When he grew up, he followed Pu Gong of Jiangming Fuyan to become a monk. He once read the Song of Enlightenment and came to 'Illusory transformation is emptiness.'

身即法身之句。欣然契悟。乃謁還源禪師呈所解。源可之。閱藏於龍門山三載。泰定甲子住少室。尋隱香嚴。詮釋般若心經並華嚴法界觀。僧問如何是理法界。師曰。虛空撲落地。粉碎不成文。曰如何是事法界。師曰。到來家蕩盡。免作屋中愚。曰如何是事理無礙法界。師曰。三冬枯木秀。九夏雪花飛。曰如何是事事無礙法界。師曰。清風伴明月。野老笑相親。至正壬辰五月十七日沐浴更衣呼門徒申教誡。且曰吾死無事虛費。火已揚灰可也。翌日吉祥而逝。葬全身於雪庭塔右。春秋八十。

靈巖潔禪師法嗣

金陵天界寺雪軒道成禪師

云州趙大王之遠孫。父徙居保定遂家焉。年十五出家郡之興國寺。師廣顙平額氣象雄偉。有大志。受具已。結三人為侶。在青州土窟中密究單傳之旨。忽有老人貌甚奇古謂曰。汝三人忘苦辛甘澹泊究明向上大事。他日必作法門棟樑去也。師叱之曰既作棟樑居土窟之中。老人曰。未有常行而不住。未有常住而不行。言訖而隱。師益自勵密。聞秋江潔公大弘曹洞之旨于靈巖。遂往禮謁。潔問何處來。師曰青州來。潔曰帶得青州布衫來么。師曰呈似和尚了也。潔曰參堂去。久之平昔疑情一旦冰釋。徑造丈室。潔曰金鎖玄關打開也未。師曰千年桃核里覓甚舊時仁。潔頷之。囑曰

【現代漢語翻譯】現代漢語譯本：

因『身即法身』這句話，欣然領悟。於是去拜見還源禪師，呈上自己的理解，還源禪師認可了他。在龍門山閱讀經藏三年。泰定甲子年（1324年）住在少室山。之後隱居香嚴。詮釋《般若心經》和《華嚴法界觀》。

有僧人問：『什麼是理法界？』禪師說：『虛空掉落在地，粉碎得不成文字。』僧人問：『什麼是事法界？』禪師說：『到來家業蕩盡，免得做屋中的愚人。』僧人問：『什麼是事理無礙法界？』禪師說：『三冬枯木開花，九夏雪花飛舞。』僧人問：『什麼是事事無礙法界？』禪師說：『清風伴著明月，老農笑著互相親近。』

至正壬辰年（1352年）五月十七日，沐浴更衣，呼喚門徒申明教誨，並且說：『我死後不要虛費，火化揚灰就可以了。』第二天吉祥圓寂，全身葬在雪庭塔右邊。享年八十歲。

靈巖潔禪師的法嗣

金陵天界寺雪軒道成禪師

是云州趙大王的遠房後代。父親遷居保定，於是安家在那裡。十五歲在郡里的興國寺出家。禪師額頭寬廣，氣宇軒昂，有遠大的志向。受戒之後，與三人結為同伴，在青州的土窟中秘密研究單傳的宗旨。忽然有一位老人，相貌非常奇特，對他們說：『你們三人不怕辛苦，甘於淡泊，研究明白向上大事，將來必定成為佛門棟樑。』禪師呵斥他說：『既然要做棟樑，卻住在土窟之中。』老人說：『沒有常行而不止的，沒有常住而不行的。』說完就消失了。禪師更加自我勉勵。聽說秋江潔公在靈巖大力弘揚曹洞宗的宗旨，於是前去拜見。潔禪師問：『從哪裡來？』禪師說：『從青州來。』潔禪師說：『帶了青州布衫來嗎？』禪師說：『已經呈給和尚了。』潔禪師說：『去參堂吧。』過了很久，平素的疑情一旦冰釋。直接進入丈室。潔禪師問：『金鎖玄關打開了嗎？』禪師說：『在千年的桃核里尋找什麼舊時仁義？』潔禪師點頭認可了他，囑咐說：

【English Translation】 English version:

He was joyfully enlightened by the phrase 'the body is the Dharma body'. Thereupon, he visited Chan Master Huanyuan (還源禪師) and presented his understanding, which Huanyuan (還源禪師) approved. He read the scriptures at Dragon Gate Mountain (龍門山) for three years. In the year of Jiazi (甲子) of the Taiding (泰定) reign (1324), he resided at Shaoshi Mountain (少室山). Later, he lived in seclusion at Xiangyan (香嚴). He interpreted the Prajna Paramita Heart Sutra (般若心經) and the Huayan Dharma Realm Contemplation (華嚴法界觀).

A monk asked: 'What is the Dharma Realm of Principle (理法界)?' The Master said: 'Empty space falls to the ground, shattered into unreadable fragments.' The monk asked: 'What is the Dharma Realm of Phenomena (事法界)?' The Master said: 'Arriving home, all possessions are exhausted, avoiding being a fool in the house.' The monk asked: 'What is the Dharma Realm of Non-Obstruction between Phenomena and Principle (事理無礙法界)?' The Master said: 'In the dead of winter, withered trees bloom; in the height of summer, snowflakes fly.' The monk asked: 'What is the Dharma Realm of Non-Obstruction among all Phenomena (事事無礙法界)?' The Master said: 'A clear breeze accompanies the bright moon; an old farmer smiles and is close to them.'

On the 17th day of the fifth month in the year of Renchen (壬辰) of the Zhizheng (至正) reign (1352), he bathed, changed clothes, and summoned his disciples to declare his teachings, saying: 'After my death, there is no need for wasteful expenses; cremation and scattering the ashes will suffice.' The next day, he passed away peacefully and auspiciously, and his whole body was buried to the right of the Xueting Pagoda (雪庭塔). He lived to the age of eighty.

A Dharma Successor of Chan Master Jie (潔禪師) of Lingyan (靈巖)

Chan Master Xuxuan Daocheng (雪軒道成禪師) of Tianjie Temple (天界寺) in Jinling (金陵)

He was a distant descendant of King Zhao (趙大王) of Yunzhou (云州). His father moved to Baoding (保定) and settled there. At the age of fifteen, he left home at Xingguo Temple (興國寺) in the prefecture. The Master had a broad forehead and a majestic presence, with great aspirations. After receiving the precepts, he formed a group of three companions and secretly studied the single transmission doctrine in a cave in Qingzhou (青州). Suddenly, an old man with a very strange appearance said to them: 'You three are not afraid of hardship, content with simplicity, and are studying to understand the great matter of upward progress. In the future, you will surely become pillars of the Dharma gate.' The Master scolded him, saying: 'If we are to be pillars, why are we living in a cave?' The old man said: 'There is no constant practice without ceasing, and no constant dwelling without practice.' After saying this, he disappeared. The Master became even more self-motivated. Hearing that Master Qiujiang Jie (秋江潔公) was greatly promoting the Caodong (曹洞) lineage at Lingyan (靈巖), he went to pay his respects. Chan Master Jie (潔禪師) asked: 'Where do you come from?' The Master said: 'From Qingzhou (青州).' Chan Master Jie (潔禪師) said: 'Did you bring the Qingzhou (青州) cloth robe?' The Master said: 'I have already presented it to the Abbot.' Chan Master Jie (潔禪師) said: 'Go to the meditation hall.' After a long time, his usual doubts suddenly vanished. He went directly to the abbot's room. Chan Master Jie (潔禪師) asked: 'Has the golden lock and mysterious pass been opened?' The Master said: 'What old benevolence are you looking for in a thousand-year-old peach pit?' Chan Master Jie (潔禪師) nodded in approval and instructed him:

是汝本有之事善自護持。他日能弘吾道者必汝也。師回青州。眾請住東萊大澤山。次住普照。洪武十五年天下郡縣開立僧司。統領釋教。師應選。道契　親王殿下睿眷尤隆。三十年秋八月　上召師至殿。命住天界。師奏不會佛法。　上制詩一首鐫于金榜懸諸法堂曰。不答來辭許默然。西歸只履舊單傳。鼓鐘朔望空王殿。示座從前數歲年。上堂。白雲萬頃卷舒。露劫外真機。紅葉千峰燦爛。顯箇中妙旨。亙古今而不昧。經塵劫以常存。鳥道虛通運步。玄關綿密。獅弦錯落按指。古韻鏗鏘。直得石女點頭。木人拍手。拈起金針玉線穿過機先。截來兔角龜毛髮明向上正偏。獨露隱顯全該所以。物物頭頭塵塵剎剎未有一絲毫欠少。大眾還會么。夜來木馬雲中過。驚起南辰北斗藏。是年十月　來就寺建普度大齋三晝夜。　上躬率百僚行祭。獻禮已幸丈室。從容顧問。賜寶鈔若干錠。上堂。陰極陽回化日長。梅花處處噴清香。箇中消息無多子。遍界何曾有覆藏。如是明明兼帶。百草頭邊相逢。密密宣揚。萬象光中獨露。利名場上薦取無位真人。人我山中顯示本來面目。影含宗鑒。心生則種種法生。身是道場。心滅則種種法滅。石女高提寶印。文彩全彰。木人暗度金梭。絲毫不昧。牽動劫外機輪。烜赫寰中日月。潛通遐邇。直得枯木

【現代漢語翻譯】現代漢語譯本：這是你本有的東西，要好好守護保持。將來能夠弘揚我的佛法的人必定是你。老師回到青州。眾人請他住在東萊大澤山。之後又住在普照寺。洪武十五年（1382年），天下郡縣開設僧司，統領佛教事務。老師應選入職。道契親王殿下對他非常器重。洪武三十年（1397年）秋八月，皇上召見老師到宮殿，命他住持天界寺。老師上奏說自己不會佛法。皇上作詩一首，刻在金榜上，懸掛在法堂上，詩中寫道：『不回答來辭，允許沉默不語。西歸只履，是舊時單傳的傳統。鼓鐘在朔望日響徹空王殿。開示講座，從前已經有數年。』上堂說法：白雲萬頃，卷舒自如，顯露出劫外的真機。紅葉千峰，燦爛奪目，顯示出其中的妙旨。亙古今而不昏昧，經塵劫而常存。鳥道虛空，執行腳步。玄關綿密。獅弦錯落，按指彈奏，古韻鏗鏘。使得石女點頭，木人拍手。拿起金針玉線，穿過機先。擷取兔角龜毛，發明向上正偏。獨露隱顯，完全包含所以然。物物頭頭，塵塵剎剎，沒有一絲一毫的欠缺。大眾明白了嗎？夜裡木馬從雲中經過，驚起南辰北斗都躲藏起來。這年十月，皇上來到寺廟，舉辦普度大齋三天三夜。皇上親自率領百官行祭。獻禮完畢后，皇上到丈室，從容地詢問老師，並賜予寶鈔若干錠。上堂說法：陰氣到了極點，陽氣回升，化為溫暖的春日，梅花處處散發著清香。其中的訊息沒有多少，卻遍佈整個世界，沒有什麼可以覆蓋隱藏。像這樣明明朗朗地兼帶，在百草頭上相逢。密密地宣揚，在萬象光中獨自顯露。在追逐名利的場所中薦取無位真人。在人我山中顯示本來面目。影子包含宗鑒。心生則種種法生，身體就是道場。心滅則種種法滅。石女高高舉起寶印，文采完全彰顯。木人暗暗地穿過金梭，一絲一毫也不昏昧。牽動劫外的機輪，烜赫寰中日月。潛通遠近，使得枯木

【English Translation】 English version: This is something you inherently possess, so cherish and protect it well. In the future, you will surely be the one to propagate my Dharma. The master returned to Qingzhou. The community requested him to reside at Dazeshan (Great Marsh Mountain) in Donglai. Later, he resided at Puzhao Monastery. In the fifteenth year of the Hongwu reign (1382) of the Ming Dynasty, monastic offices were established in all prefectures and counties to oversee Buddhist affairs. The master was selected for a position. Prince Daoqi held him in particularly high regard. In the eighth month of the thirtieth year of the Hongwu reign (1397), the Emperor summoned the master to the palace and ordered him to reside at Tianjie Monastery. The master replied that he did not understand the Buddha-dharma. The Emperor composed a poem, inscribed it on a golden plaque, and hung it in the Dharma hall, which read: 'Not answering incoming words, allowing silence. Returning west with a single sandal, an old tradition passed down. Drums and bells resound in the Kongwang (King of Emptiness) Hall on new and full moon days. Giving sermons from the seat, as has been done for several years.' Ascending the Dharma hall: Boundless white clouds, rolling and unfurling, reveal the true mechanism beyond kalpas (aeons). Thousands of peaks of red leaves, brilliantly shining, display the wondrous essence within. Extending from ancient times without obscurity, enduring through countless kalpas while remaining constant. The bird's path is empty and unobstructed, moving with steps. The mysterious gate is subtle and intricate. The lion's strings are scattered, pressing fingers, ancient melodies resounding. Causing the stone woman to nod and the wooden man to clap. Picking up the golden needle and jade thread, piercing through the opportunity. Intercepting rabbit horns and turtle hairs, illuminating the correct and biased above. The solitary revelation, hidden and manifest, completely encompasses the reason. Every object, every head, every dust, every realm, not a single bit lacking. Does the assembly understand? At night, the wooden horse passes through the clouds, startling the Southern Dipper and Northern Dipper to hide. In the tenth month of that year, the Emperor came to the monastery and held a Universal Salvation Feast for three days and nights. The Emperor personally led the officials in offering sacrifices. After the offerings, the Emperor went to the abbot's room, calmly inquired of the master, and bestowed several ingots of precious banknotes. Ascending the Dharma hall: The extreme of yin returns to yang, the transforming sun grows longer, plum blossoms everywhere emit fragrance. The message within is not much, yet it pervades the entire world, with nothing covered or hidden. Thus, clearly and completely, meeting at the tip of every blade of grass. Closely proclaiming, uniquely revealing in the light of all phenomena. In the arena of fame and gain, recommend the true person without position. In the mountain of self and others, reveal the original face. The shadow contains the ancestral mirror. When the mind arises, all kinds of dharmas arise; the body is the bodhimanda (place of enlightenment). When the mind ceases, all kinds of dharmas cease. The stone woman raises the precious seal high, the literary brilliance fully displayed. The wooden man secretly passes the golden shuttle, not a bit obscured. Activating the mechanism beyond kalpas, gloriously illuminating the sun and moon in the universe. Subtly connecting near and far, causing the withered tree to

生花。該括古今。解使寒灰髮焰。云籠古路。依依野色還迷。月滿寒巖。皎皎神光遍照。六門機息。何須宛轉旁參。一色功圓。切忌當頭印破。白牛運步已蒙建化之緣。玉馬嘶風總是利生邊事。且道如何是向上事。咄。兔角杖挑潭底月。龜毛拂掛嶺頭云。上堂。三陽交泰萬物咸新。顯一真之妙用。總造化之淵源。塵塵合道處處通津。法筵大啟覺苑弘開。國運與佛運齊興。皇風與宗風並扇。只如道舊歲已去新歲到來。未審去從向去。來自何來。如斯評論。轉見誵訛。敢問大眾。衲衣下一著子還有增添去來也無。於斯會得。便見臘盡陽和無影樹。春回花發不萌枝。上堂。五月榴花照眼明。薰風啼鳥遍巖扃。機先一著無玄妙。切忌當人認色聲。記得夾山會禪師示眾曰。目前無法意在目前。不是目前法。非耳目之所到。天童覺曰。夾山老子解開布袋。將差珍異寶撒向諸人面前了也。正當恁么時。又作么生。路不拾遺君子稱美。大眾。據此夾山天童二老師見處。一一檢點將來。總成漏逗。鳳山分上則不然。若是色見聲求即非家珍。了知目前無一法。頭頭物物總相應。其或未然。更聽末後一句。道泰不傳天子令。時清休唱太平歌。三十五年七月　太宗文皇帝嗣登寶位。奉使日本國往宣聖化。二年回。與同使官僚備奏。皇情大悅。恩

【現代漢語翻譯】現代漢語譯本：生花。該括古今。能使寒冷的灰燼重新燃燒。雲霧籠罩著古老的道路，依稀的野外景色仍然迷人。月光灑滿寒冷的巖石，皎潔的神聖光芒普照四方。六根（眼、耳、鼻、舌、身、意）的活動停止，何須委婉曲折地旁敲側擊？一心不亂的功夫圓滿，切記不要當頭棒喝，強行破除。白牛拉車已經蒙受了建立教化的因緣，玉馬在風中嘶鳴，總歸是利益眾生的事情。那麼，如何是向上提升的事情呢？咄（呵斥聲）。用兔角做的枴杖去挑潭底的月亮，用烏龜毛做的拂塵去掛山頂的雲彩。上堂（禪宗術語，指住持升座說法）。冬至后陽氣漸盛，萬物都煥然一新，彰顯真如本性的妙用，總攬造化的根源。每一粒微塵都與道相合，每一處地方都是通往真理的道路。盛大的法會開啟，覺悟的園地弘揚開來，國運與佛運一同興盛，皇家的風範與宗門的風範一起傳播。就像說舊的一年已經過去，新的一年到來了，不知道過去是從哪裡過去的，未來是從哪裡來的。如此評論，反而顯得荒謬。敢問各位，衲衣（僧人的衣服）下的一著棋，還有增添或減少嗎？如果能在此領會，便會明白臘月窮盡，陽氣調和，如同沒有樹影的樹木；春天迴歸，百花盛開，如同沒有萌芽的枝條。上堂。五月的石榴花鮮艷奪目，和煦的微風吹拂，鳥兒在山谷中啼叫。先機一動，並沒有什麼玄妙之處，切記不要執著于眼前的色相和聲音。記得夾山會禪師開示大眾說：『目前沒有法，意念就在目前。不是目前的法，不是耳目所能達到的。』天童覺禪師說：『夾山老和尚解開布袋，將各種珍奇異寶撒向各位面前了。』正在這個時候，又該如何呢？路不拾遺，君子讚美。各位，根據夾山和天童兩位老師的見解，一一檢查起來，總會發現有疏漏之處。但在鳳山這裡則不然，如果是用眼睛去看，用耳朵去聽，那就不是真正的家珍。真正了知目前沒有一法，那麼一切事物都相互相應。如果還不能明白，再聽最後一句：國家太平，不需要天子的命令來推行；時局清明，不需要歌唱太平歌來粉飾。（三十五年七月）太宗文皇帝（李世民，632-649）即位。派遣使者前往日本國宣揚聖人的教化，（貞觀）二年（628）返回，與同行的官員一起上奏，皇帝非常高興，給予恩賞。

【English Translation】 English version: 'Living flowers. They encompass the past and present. They can make cold ashes burst into flame. Clouds shroud the ancient paths, and the faint colors of the wilderness still bewilder. The moon is full over the cold cliffs, and the bright divine light shines everywhere. The activity of the six senses ceases, so why bother with roundabout and subtle inquiries? The effort of single-mindedness is complete, so be sure not to strike down the head with a blow. The white ox pulling the cart has already received the karmic connection to establish teachings, and the jade horse neighing in the wind is always a matter of benefiting sentient beings. Now, how is it to go upwards? DOH (a shout of reprimand). Use a rabbit-horn staff to scoop up the moon from the bottom of the pond, and hang a tortoise-hair whisk on the clouds at the top of the mountain.' 'Ascending the Hall (Zen term for the abbot ascending the platform to give a Dharma talk). After the winter solstice, the yang energy gradually increases, and all things are renewed, manifesting the wondrous function of the true nature, encompassing the source of creation. Every mote of dust is in harmony with the Tao, and every place is a path to truth. The grand Dharma assembly is opened, and the garden of enlightenment is promoted, the national fortune and the Buddhist fortune flourish together, and the imperial style and the sectarian style spread together. Just like saying that the old year has passed and the new year has arrived, I don't know where the past has gone from, and where the future has come from. Such comments only seem absurd. May I ask everyone, is there any increase or decrease in the next move under the monk's robe? If you can understand this, you will see that the end of the twelfth month, the yang energy is harmonious, like a tree without a shadow; the return of spring, the flowers bloom, like a branch without buds.' 'Ascending the Hall. The pomegranate flowers in May are dazzling, the gentle breeze blows, and the birds sing throughout the valleys. The first move is not mysterious, but be sure not to cling to the colors and sounds before you. Remember that Zen Master Jiashan Hui instructed the assembly, saying: 'There is no Dharma before the eyes, the intention is before the eyes. It is not the Dharma before the eyes, it is not what the ears and eyes can reach.' Zen Master Tiantong Jue said: 'Old Master Jiashan has opened the cloth bag and scattered all kinds of rare and precious treasures in front of everyone.' At this very moment, what should be done? Not picking up lost items on the road is praised by gentlemen. Everyone, according to the views of the two teachers, Jiashan and Tiantong, if you examine them one by one, you will always find omissions. But it is not so in Fengshan. If you use your eyes to see and your ears to hear, then it is not a true family treasure. Truly knowing that there is no Dharma before the eyes, then all things are in harmony with each other. If you still don't understand, listen to the last sentence: When the country is peaceful, there is no need to promote the emperor's orders; when the times are clear, there is no need to sing songs of peace to embellish them.' In the seventh month of the thirty-fifth year (of Zhenguan, 661 AD), Emperor Taizong Wen (Li Shimin, 632-649) ascended the throne. He sent envoys to Japan to propagate the teachings of the sages, and they returned in the second year (of Zhenguan, 628 AD), and reported to the emperor with the accompanying officials. The emperor was very pleased and bestowed rewards.

寵之隆有加。四年以僚佐譖繫於囹圄百餘日。師坦然無慮。　上知其非罪。宥之。六年春奉旨就鐘山建普度大齋。命師說法。聽者數萬人。十一年赴北京朝賀。奉　旨于慶壽建齋。賜賚尤加。宣德三年師年七十六。表辭歸山。　宣宗章皇帝憫其誠。遣內官護送南還天界寺西庵養老。七年臘月八日示微疾。辭眾說偈趺坐而逝。　上遣官致祭有文。春秋八十一僧臘六十有五。阇維之日煙焰五色。仙鶴翔空。異香縹緲。官貴四眾萬餘人咸嘆希有。火后收舍利圓紅者無算。建塔于應天府安德門外。　來賜塔所為鷲峰禪寺。

封龍就禪師法嗣

西京天慶寺息庵義讓禪師

真定李氏子。丱歲剃落通參宗匠。末後往封龍山扣古巖之室。巖深器之。至治二年開堂天慶。次遷熊耳之通相泰山之靈巖洛之嵩少。僧問無功之功還有偏正否。師曰偏正歷然。曰如何是無功底偏正。師曰。石牛吐出三春霧。靈鳥不棲無影林。問如何是直指人心。師曰舌在口裡。曰如何是見性成佛。師曰金屑雖貴落眼成塵。曰如何是莫向言中取則。師曰道火何曾燒著口。曰如何是句外明宗。師便打。曰因甚便打某甲。師曰你要我句內明宗么。庚辰夏遘疾。乃命門人曰斯疾不可起也吾往必矣。至五月十一日付後事。書偈曰。來時本靜。去亦圓周。虛

【現代漢語翻譯】現代漢語譯本：皇帝對他的恩寵日益增加。元統四年（1336年），因為同僚的誣陷，禪師被關進監獄一百多天，但他神態安然，沒有憂慮。皇上知道他是被冤枉的，就赦免了他。至元六年（1340年）春天，奉旨到鐘山建立普度大齋，皇上命令禪師說法，聽眾有數萬人。至正十一年（1351年），禪師到北京朝賀，奉皇上旨意在慶壽寺建立齋會，得到的賞賜更加豐厚。宣德三年（1428年），禪師七十六歲，上表請求告老還山。宣宗章皇帝憐憫他的誠意，派遣內官護送他返回南方天界寺西庵養老。宣德七年（1432年）臘月八日，禪師略微感到不適，向眾人告別，說了偈語，然後跏趺坐化圓寂。皇上派遣官員致祭，並撰寫了祭文。禪師享年八十一歲，僧臘六十五年。荼毗（火化）之日，火焰呈現五種顏色，仙鶴在空中飛翔，奇異的香味飄渺。官吏貴族和四眾弟子一萬多人，都感嘆這是稀有的景象。火化后，收集到的舍利，圓潤紅色的數不勝數。人們在應天府安德門外建造佛塔來安放舍利。皇上賜予佛塔的寺名為鷲峰禪寺。

封龍就禪師的法嗣

西京天慶寺息庵義讓禪師

禪師是真定李氏之子。年少時剃度出家，廣泛參訪宗門大師。最後前往封龍山拜訪古巖禪師，古巖禪師非常器重他。至治二年（1322年），禪師在天慶寺開堂說法，之後又遷往熊耳山的通相寺、泰山的靈巖寺、洛陽的嵩少寺。有僧人問：『無功之功，還有偏正嗎？』禪師說：『偏正歷然。』僧人問：『如何是無功的偏正？』禪師說：『石牛吐出三春霧，靈鳥不棲無影林。』僧人問：『如何是直指人心？』禪師說：『舌在口裡。』僧人問：『如何是見性成佛？』禪師說：『金屑雖貴，落眼成塵。』僧人問：『如何是莫向言中取則？』禪師說：『道火何曾燒著口？』僧人問：『如何是句外明宗？』禪師便打了他。僧人問：『為什麼打我？』禪師說：『你要我在句內明宗嗎？』庚辰年夏天，禪師得了疾病，於是命令弟子說：『這個病是好不了了，我要走了。』到五月十一日，禪師安排好後事，寫下偈語說：『來時本靜，去亦圓周，虛空。

【English Translation】 English version: The emperor increased his favor towards him. In the fourth year of the Yuantong era (1336), due to the slander of his colleagues, the Chan master was imprisoned for more than a hundred days, but he remained calm and without worry. The emperor knew that he was wronged and pardoned him. In the sixth year of the Zhiyuan era (1340), he was ordered to establish a Universal Salvation Dharma Assembly at Zhongshan Mountain, and the emperor ordered the Chan master to preach, with tens of thousands of listeners. In the eleventh year of the Zhizheng era (1351), the Chan master went to Beijing to pay homage, and by the emperor's order, he established a Dharma Assembly at Qingshou Temple, receiving even more generous rewards. In the third year of the Xuande era (1428), the Chan master was seventy-six years old and submitted a memorial requesting to retire to the mountains. Emperor Zhang of the Xuanzong era, feeling compassion for his sincerity, sent an inner official to escort him back south to the Western Hermitage of Tianjie Temple to spend his remaining years. On the eighth day of the twelfth month of the seventh year of the Xuande era (1432), the Chan master showed slight illness, bid farewell to the assembly, spoke a verse, and then sat in the lotus position and passed away. The emperor sent officials to offer sacrifices and composed a eulogy. The Chan master lived to be eighty-one years old, with sixty-five years as a monk. On the day of cremation (cremation), the flames showed five colors, celestial cranes flew in the sky, and strange fragrances wafted. More than ten thousand officials, nobles, and members of the fourfold assembly all exclaimed that this was a rare sight. After the cremation, countless round and red relics were collected. People built a pagoda outside Ande Gate in Yingtian Prefecture to enshrine the relics. The emperor bestowed the name Vulture Peak Chan Temple to the temple where the pagoda was located.

Dharma Successor of Chan Master Fenglong Jiu

Chan Master Xi'an Yirang of Tianqing Temple in Xijing

The Chan master was a son of the Li family of Zhengding. He was tonsured at a young age and widely visited masters of the Zen school. Finally, he went to Fenglong Mountain to visit Chan Master Guyan, who greatly valued him. In the second year of the Zhizhi era (1322), the Chan master opened a Dharma hall at Tianqing Temple, and later moved to Tongxiang Temple on Xiong'er Mountain, Lingyan Temple on Tai Mountain, and Songshao Temple in Luoyang. A monk asked: 'Is there still bias and correctness in merit without effort?' The Chan master said: 'Bias and correctness are clear.' The monk asked: 'What is the bias and correctness of merit without effort?' The Chan master said: 'The stone ox spits out the mist of the third spring, the spiritual bird does not perch in the shadowless forest.' The monk asked: 'What is directly pointing to the human mind?' The Chan master said: 'The tongue is in the mouth.' The monk asked: 'What is seeing one's nature and becoming a Buddha?' The Chan master said: 'Although gold dust is precious, it becomes dust when it falls into the eye.' The monk asked: 'What is not taking principles from words?' The Chan master said: 'When has the fire of the Dao ever burned the mouth?' The monk asked: 'What is illuminating the principle outside of words?' The Chan master then struck him. The monk asked: 'Why did you strike me?' The Chan master said: 'Do you want me to illuminate the principle within words?' In the summer of the Gengchen year, the Chan master fell ill and ordered his disciples, saying: 'This illness cannot be cured, I am going to leave.' On the eleventh day of the fifth month, the Chan master arranged his affairs and wrote a verse saying: 'Coming was originally still, going is also complete, emptiness.'

空作舞。任意優遊。右脅而化。

青原下二十七世

少室才禪師法嗣

南陽府萬安寺松庭子嚴禪師

河南之古緱氏縣。樊姓。幼多疾病。父母憐之許以從釋。禮齊云于少林。十八受具。師聰敏過人。博通內外典。凡詩文之類不學而能。援筆立就。碩師鉅儒無不以法器期之。初參江月照。次參息庵讓。蒙示禪要有所警發。后參淳拙禪師。拙以寶鏡三昧反覆徴辯大豁疑礙。拙曰荷擔大法盡在子躬。遂付以衣法。有五乳峰頭獅子子。光前耀後自超群之句。時南陽府萬安虛席。延師主之。明洪武二年己酉主少林。力田給眾偈曰。亂后歸來自耨耘。生涯辛苦與誰論。晝拈塊石驅山鳥。夜坐巢庵逐野豚。腸斷秋風頻擊柝。目窺夜月暗銷魂。近來始識農夫苦。一飯仍思施主恩。僧問地藏栽禾博飯與和尚是同是別。師曰。欄干雖共倚。山色不同觀。曰。百丈開田說義但展兩手。意旨如何。師曰雖然無語其聲如雷。曰和尚又作么生。師曰。晝拈塊土驅山鳥。夜坐巢庵逐野豚。問。巖頭參洞山不肯。洞山嗣德山不肯。德山巖頭有甚長處。師曰若肯二師則孤負二師去也。曰。他道洞山古佛只是無光。是若何。師曰渠卻有光不是古佛。問和尚升座秦封槐因甚不來聽法。師曰疑情早已斷。何須更見人。十三年冬　周王殿

下敬為　國母慈孝皇后資悼冥福。命師升座說法。賜僧伽黎以旌異之。後退老閑居示寂未詳。

靈谷謙禪師法嗣(祖派圖以師嗣清遠渭者非是。蓋錯以報國謙為靈谷謙也)

南京靈谷潔庵正映禪師

撫州金溪洪氏子。幼入安仁三峰為沙彌。洪武十九年試經得度。謁靈谷巽中謙禪師。方入門懷中香忽墮地遂有省。謙命領維那。謙沒往天界參雪軒。軒命典藏。會有　旨云。泉州開元寺僧臨難選的當人住持。乃鬮選而出。及引見。　帝曰。著你去做住持。如今做住持難。善則欺侮你。惡則譭謗你。但清心潔己。長久欽此。師奉來來院。洪武三十一年六月開堂。僧問。法筵肇啟四眾具瞻。皇恩佛恩如何普報。師曰甘露泉開流大地。曰。報恩一句蒙師指。西來祖意若為宣。師曰庭前石塔聳寒空。曰遍界不曾藏。師曰汝見個甚麼。曰某甲終不敢自瞞。師曰切莫眼花。又僧問如何是和尚為人一句。師曰。兔角杖挑天上月。龜毛拂散海濵云。曰恁么則龍天胥慶僧俗歸仁去也。師曰且合取口。僧禮拜。師乃曰山僧蒙恩點住此剎。親蒙　天語丁寧。付以清心潔己四字。此是傳佛心印。亦是鎮海明珠。山僧既已頂戴南來。亦要普施大眾。大眾須知。世法佛法。落霞與孤鶩齊飛。古佛今佛。秋水共長天一色。天心罔測。山益

【現代漢語翻譯】現代漢語譯本：為國母慈孝皇后祈禱冥福，特命法師升座說法，並賜予僧伽黎（僧侶的法衣）以示特別的恩典。皇后晚年退居，安享晚年，示寂的具體時間已不可考。

靈谷謙禪師的法嗣（根據祖派圖記載，禪師是清遠渭的繼承人，這是不正確的。可能是把報國謙誤認為是靈谷謙了）。

南京靈谷潔庵正映禪師

正映禪師是撫州金溪洪氏之子。年幼時進入安仁三峰寺為沙彌（佛教術語，指出家但尚未正式受戒的男性）。洪武十九年（1386年）通過試經考試而正式出家。后拜謁靈谷巽中謙禪師。剛入門時，懷中的香忽然掉在地上，於是有所領悟。謙禪師命他擔任維那（寺院中負責維持秩序和儀規的僧人）。謙禪師圓寂后，正映禪師前往天界寺參訪雪軒禪師。雪軒禪師命他管理藏經。當時恰逢皇帝下旨，要在泉州開元寺僧人中選拔一位合適的人選擔任住持。於是通過鬮選的方式選出了正映禪師。在引見時，皇帝說：『朕讓你去做住持。如今做住持很難，善良則會被人欺負，惡劣則會被人誹謗。但只要清心潔己，就能長久得到敬佩。』正映禪師於是奉旨來到開元寺。洪武三十一年（1398年）六月開堂說法。有僧人問道：『法筵（佛法講座）剛剛開始，四眾弟子都在瞻仰。皇恩和佛恩應該如何普遍報答？』正映禪師說：『甘露泉（比喻佛法）開啟，流遍大地。』僧人說：『報恩這句話已經蒙受禪師指點，西來祖意（禪宗的宗旨）應該如何宣揚？』正映禪師說：『庭前石塔聳立在寒空中。』僧人說：『遍及世界都不曾隱藏。』正映禪師說：『你見到了什麼？』僧人說：『弟子終究不敢自欺。』正映禪師說：『千萬不要眼花。』又有僧人問道：『如何是和尚（指禪師自己）為人處世的一句話？』正映禪師說：『用兔角做的枴杖挑起天上的月亮，用龜毛做的拂塵拂散海邊的雲彩。』僧人說：『這樣一來，龍天（佛教中的天龍八部）都會感到慶幸，僧人和俗人都會歸於仁義了。』正映禪師說：『暫且閉上你的嘴。』僧人禮拜。正映禪師於是說：『山僧（謙稱）蒙受皇恩，被任命住持這座寺廟，親自蒙受皇帝的諄諄教誨，賜予清心潔己四個字。這是傳佛心印（禪宗以心傳心的宗旨），也是鎮海明珠（比喻珍貴的佛法）。山僧既然已經頂戴著皇恩來到南方，也要普遍施予大眾。大眾須知，世法和佛法，如同落霞與孤鶩齊飛；古佛和今佛，如同秋水共長天一色。天心難以測度，山』

【English Translation】 English version: In reverence for the late Empress Cixiao, may she find peace in the afterlife. A Dharma master was specially appointed to ascend the seat and expound the Dharma, and a Sanghati (a monastic robe) was bestowed to signify special favor. The Empress retired in her later years, living a peaceful life. The exact time of her passing is unknown.

A Dharma heir of Chan Master Qian of Linggu (The ancestral lineage chart incorrectly identifies the master as a successor of Qingyuan Wei. This is likely a confusion between Baoguo Qian and Linggu Qian).

Chan Master Zheng Ying of Jie'an Temple, Linggu, Nanjing

Chan Master Zheng Ying was a native of the Hong family in Jinxi, Fuzhou. He entered Sanfeng Temple in Anren as a Shramanera (a novice monk). In the nineteenth year of the Hongwu reign (1386), he was ordained after passing the scripture examination. He then visited Chan Master Xunzhong Qian of Linggu Temple. As he entered, the incense he carried suddenly fell to the ground, and he experienced enlightenment. Chan Master Qian appointed him as the director of monastic affairs. After Chan Master Qian passed away, Zheng Ying went to Tianjie Temple to visit Chan Master Xuexuan, who appointed him to manage the Sutra library. At that time, an imperial decree was issued to select a suitable abbot from the monks of Kaiyuan Temple in Quanzhou. Zheng Ying was chosen by lot. During the audience, the Emperor said, 'I am appointing you as the abbot. It is difficult to be an abbot these days. If you are kind, you will be bullied; if you are wicked, you will be slandered. But if you maintain a pure heart and clean conduct, you will be respected for a long time.' Chan Master Zheng Ying accepted the decree and came to the temple. In the sixth month of the thirty-first year of the Hongwu reign (1398), he ascended the Dharma seat and began to preach. A monk asked, 'The Dharma assembly has just begun, and the fourfold assembly is watching. How can we universally repay the Emperor's grace and the Buddha's grace?' Chan Master Zheng Ying said, 'The nectar spring (a metaphor for the Dharma) opens and flows across the earth.' The monk said, 'We have received the master's guidance on repaying grace. How should we proclaim the meaning of the Patriarch's coming from the West (the essence of Zen Buddhism)?' Chan Master Zheng Ying said, 'The stone pagoda in front of the courtyard soars into the cold sky.' The monk said, 'It has never been hidden throughout the world.' Chan Master Zheng Ying said, 'What have you seen?' The monk said, 'This disciple dares not deceive himself.' Chan Master Zheng Ying said, 'Be careful not to be deceived by illusions.' Another monk asked, 'What is the master's (referring to the Chan Master himself) one phrase for dealing with people?' Chan Master Zheng Ying said, 'Use a staff made of rabbit horns to pick the moon in the sky, and use a whisk made of tortoise hair to scatter the clouds on the seashore.' The monk said, 'In that case, the dragons and gods (the eight classes of beings who protect Buddhism) will rejoice, and monks and laypeople will return to benevolence.' Chan Master Zheng Ying said, 'Close your mouth for now.' The monk bowed. Chan Master Zheng Ying then said, 'This humble monk has been appointed by imperial grace to reside in this temple, personally receiving the Emperor's earnest instructions, bestowing the four words of pure heart and clean conduct. This is the transmission of the Buddha's mind-seal (the Zen tradition of mind-to-mind transmission), and it is also the pearl that calms the sea (a metaphor for the precious Dharma). Since this humble monk has come to the South with the Emperor's grace, I also want to bestow it upon the masses. The masses must know that worldly Dharma and Buddhist Dharma are like the sunset and the lone duck flying together; the ancient Buddhas and the present Buddhas are like the autumn water and the long sky in one color. The heart of heaven is unfathomable, the mountain'

高而海益深。聖語難窮。天普蓋而地普載。大眾作么生會聖意去。莫是不染世塵么。莫是不貪法味么。莫是不飲無為酒不坐涅槃床么。若恁么會。非則不非。是則未是。山僧今日不敢久秘。未免當堂指出去也。木人舞出法堂前。一任炎天飛白雪。師居數載百廢俱修。永樂元年朝京回。福州諸山舉住雪峰。雪峰屋老敝已甚不堪仍舊。師一舉而新之。人咸以為應雪峰再來之讖。洪熙元年得　旨住持靈谷。宣德元年擢僧錄司左講經。卒于靈谷。有語錄名古鏡三昧行於世。

天慶讓禪師法嗣

陜州熊耳山崧溪子定禪師

偃師馬氏子。七歲禮古巖祝髮。迨巖遷化往參息庵。庵命主藏。因白事次言下豁然大悟。出世熊耳山。小參。宗門中事號曰單傳。一心之外更無餘法。只為此土眾生好在言句中著到。甘在道理中埋殺。於一心之法轉增迷悶。所以初祖西來打破舊日窠臼。辟開別樣乾坤。非是好奇立異。祇是見病與藥非為得已。如初祖一到少林。三緘其口九年面壁。坐斷一切枝葉。單提向上巴鼻。任你窺伺無門鉆研不入。者里不可以有言會。不可以無言會。不可向格內通。不可向格外通。直須忘情泯見方可得其心髓。既得其心髓。則諸佛之法印列祖之命脈無出於此。按一指而地轉天旋。行一令而山崩海竭。又安用

【現代漢語翻譯】現代漢語譯本高山因為高聳而顯得更加深邃。聖人的話語難以窮盡。天普遍覆蓋大地，大地普遍承載萬物。各位，你們打算如何領會聖人的意旨呢？莫非是不沾染世俗的塵埃嗎？莫非是不貪戀佛法的滋味嗎？莫非是不飲用無為的酒，不坐臥涅槃的床嗎？如果這樣理解，說不對，也並非完全不對；說是對，也還未完全對。我今天不敢長久隱瞞，不得不在當堂指點出來。木人舞出法堂前，哪怕是炎熱的夏天也飄飛著白雪。禪師居住數年後，將寺廟裡所有荒廢的事物都修繕一新。永樂元年（1403年）朝拜京城歸來，福州各寺邀請禪師住持雪峰寺。雪峰寺的房屋年久失修，破敗不堪，禪師一舉修繕一新。人們都認為這是應驗了雪峰寺再來的預言。洪熙元年（1425年）得到皇帝的旨意，住持靈谷寺。宣德元年（1426年）被提拔為僧錄司左講經。圓寂于靈谷寺。有語錄名為《古鏡三昧》，流傳於世。

天慶讓禪師的法嗣

陜州熊耳山崧溪子定禪師

是偃師馬氏之子。七歲時在古巖寺剃度出家。等到古巖寺的住持圓寂后，前往參拜息庵禪師。息庵禪師命他主管藏經。因為稟報事務時，在言語間豁然大悟。後來出世住持熊耳山。小參時說：宗門中的事情號稱是單傳，在『一心』之外再沒有其他佛法。只因爲這方土地上的眾生喜歡在言語中執著，甘願被道理埋沒，對於『一心』的佛法反而更加迷惑。所以初祖（菩提達摩Bodhidharma）西來，打破舊日的框架，開闢出別樣的天地，並非是好奇立異，只是因為看到了眾生的病癥才給予相應的藥物，並非是爲了滿足自己的私慾。例如初祖一到少林寺，就三緘其口，九年面壁，坐斷一切枝節，單刀直入地提倡向上之路，任憑你們窺視無門，鉆研不入。這裡不可以有言語的領會，也不可以沒有言語的領會；不可以向規則之內貫通，也不可以向規則之外貫通。必須忘卻情感，泯滅見解，才可以得到它的心髓。既然得到了它的心髓，那麼諸佛的法印，列祖的命脈，沒有超出這個範圍的。按下一指，就能使地轉天旋；行使一道命令，就能使山崩海竭。又何必...

【English Translation】 English version The higher the mountain, the deeper the sea becomes. The words of the sages are inexhaustible. Heaven universally covers, and earth universally carries. How will you all comprehend the intention of the sages? Is it not being stained by worldly dust? Is it not being greedy for the taste of Dharma? Is it not drinking the wine of non-action and not sitting on the bed of Nirvana? If you understand it this way, to say it's wrong is not entirely wrong; to say it's right is not entirely right. I dare not keep it secret for long today, and I must point it out in the hall. The wooden man dances out in front of the Dharma hall, and even in the hot summer, white snow flies. After the Chan master resided for several years, he renovated all the abandoned things in the temple. In the first year of Yongle (1403 AD), after returning from a pilgrimage to the capital, the mountains of Fuzhou invited the Chan master to reside at Xuefeng Temple. The houses of Xuefeng Temple were dilapidated and unbearable, and the Chan master renovated them all at once. People all believed that this was fulfilling the prophecy of Xuefeng Temple's return. In the first year of Hongxi (1425 AD), he received an imperial decree to preside over Linggu Temple. In the first year of Xuande (1426 AD), he was promoted to Left Lecturer of the Sangha Registration Department. He passed away at Linggu Temple. There is a collection of sayings called 'Ancient Mirror Samadhi' that is circulated in the world.

Dharma heir of Chan Master Tianqing Rang

Chan Master Songxi Ziding of Xiong'er Mountain in Shanzhou

He was the son of the Ma family of Yanshi. At the age of seven, he had his head shaved at Guyan Temple. When the abbot of Guyan Temple passed away, he went to visit Chan Master Xi'an. Chan Master Xi'an ordered him to be in charge of the Sutra Repository. Because of reporting matters, he suddenly had a great enlightenment in his words. Later, he came into the world to preside over Xiong'er Mountain. During a small gathering, he said: The matter in the Zen school is called single transmission, and there is no other Dharma outside of 'One Mind'. It is only because the beings in this land like to be attached to words and are willing to be buried in reason, that they are even more confused about the Dharma of 'One Mind'. Therefore, the First Ancestor (Bodhidharma) came from the West, breaking the old framework and opening up a different world, not because he was curious and wanted to be different, but because he saw the diseases of sentient beings and gave corresponding medicine, not to satisfy his own desires. For example, as soon as the First Ancestor arrived at Shaolin Temple, he kept his mouth shut, faced the wall for nine years, cut off all branches, and directly advocated the path upward, allowing you to peep without a door and study without entering. Here, there cannot be a verbal understanding, nor can there be no verbal understanding; it cannot be connected within the rules, nor can it be connected outside the rules. You must forget emotions and extinguish views in order to obtain its marrow. Since you have obtained its marrow, then the Dharma seal of all Buddhas and the lifeline of the ancestral masters do not go beyond this. Pressing one finger can make the earth turn and the sky spin; issuing an order can make the mountains collapse and the seas dry up. And why...

割截虛空巧立門庭。隨波逐浪別生枝節哉。今日許多禪和不知務本。只尋枝摘葉過日。不知有甚用處。如洞山玉線金針大似花前弄影。臨濟三玄三要無非醉后添杯。諸人還看得破么。良久曰。夜靜水寒魚不食。滿船空載月明歸。一日示疾。謂門弟子曰。吾世緣已畢順化時至矣。末後一句聽吾分付。遂默然入寂。

青原下二十八世

萬安嚴禪師法嗣

嵩山少室凝然了改禪師

鐘秀于嵩陽金店之茂族。自齠齔年繫念空宗。知有己躬下事。遂依止少林。二十始納僧服。初參月印于香山。涉歷寒暑鮮克契入。會松庭禪師住天慶。師往依之。每以己事咨叩。一日庭上堂曰一言迥脫獨拔當時。師當下釋然。舉似庭。庭印之。歸隱二祖庵。洪武二十三年請主少室。上堂。祖師心印不是有言不是無言。不是有知不是無知。豈可向言句下研窮。意識中揣度哉。昔日祖師初來。販得久遠滯貨。無人承當。只得九年面壁。後來二祖卻似癡猿捉月來問安心。這老漢也是憐兒不覺丑。向他道將心來與汝安。二祖便爾承虛接響。喚作得髓。看來也好與三十棒。何故。才動唇吻便隔千山。諸人還會么。咄。山僧今日恁么道。也好與三十棒。永樂十九年無恙。忽召眾敘別。說偈而逝。

青原下二十九世

少室改禪

【現代漢語翻譯】現代漢語譯本：『割截虛空巧立門庭』，如同在虛空中強行建立門戶。『隨波逐浪別生枝節』，好比隨波逐流，又另外生出事端。現在許多禪和（指僧人）不知道致力於根本，只尋找枝葉末節來打發日子，不知道有什麼用處。如同洞山（指良價禪師）的『玉線金針』，大多像在花前賣弄影子；臨濟（指義玄禪師）的『三玄三要』，無非是醉酒後又添了一杯酒。各位還看得破嗎？良久后說：『夜靜水寒魚不食，滿船空載月明歸。』有一天，（凝然了改禪師）示現生病，對門下弟子說：『我與世間的緣分已經結束，順應變化的時候到了。』最後一句聽我吩咐。於是默然入寂。

青原下二十八世

萬安嚴禪師法嗣

嵩山少室凝然了改禪師

（凝然了改禪師）出生于嵩陽金店的望族。從小就心念空宗（佛教），知道有自身修行的事情。於是依止少林寺。二十歲開始正式成為僧人。最初參訪香山的月印禪師，經歷寒暑卻很少能契合領悟。後來松庭禪師住在天慶寺，禪師前去依止他，經常以自己的修行之事請教。有一天，松庭禪師上堂說法，說：『一言迥脫獨拔當時。』禪師當下釋然開悟，將此事告訴松庭禪師，松庭禪師印可了他的領悟。之後歸隱二祖庵。洪武二十三年（1390年）被請去主持少室寺。上堂說法：『祖師心印不是有言，不是無言，不是有知，不是無知。怎麼可以向言語句下研究窮究，在意識中揣測思量呢？』從前祖師（指達摩祖師）初來，販賣久遠的滯銷貨物，沒有人願意承擔。只好九年面壁。後來二祖（指慧可）卻像癡猿捉月一樣來問安心。這老漢（指達摩祖師）也是憐愛孩子不覺得丑，對他說『將心來與汝安』。二祖便這樣承接虛幻的響聲，稱作得到了精髓。我看也好給他三十棒。為什麼？才動嘴唇說話，便隔著千山萬水。各位會嗎？咄。山僧我今天這樣說，也好給我三十棒。永樂十九年（1421年）無病無恙，忽然召集眾人敘別，說完偈語就去世了。

青原下二十九世

少室改禪

【English Translation】 English version: 'Cutting off the void and cleverly establishing a gateway' is like forcibly building a gate in the void. 'Following the waves and creating extra branches' is like drifting with the current and creating additional complications. Nowadays, many Chan monks (referring to monks) do not know how to focus on the root, but only seek out branches and leaves to pass the day, not knowing what use it is. Like Dongshan's (referring to Chan Master Liangjie) 'jade thread and golden needle,' it is mostly like showing off shadows in front of flowers; Linji's (referring to Chan Master Yixuan) 'three mysteries and three essentials' are nothing more than adding a cup of wine after being drunk. Can you all see through this? After a long silence, he said: 'The night is quiet, the water is cold, and the fish do not eat; the boat is full and returns with the bright moon.' One day, (Chan Master Ningran Liaogai) manifested illness and said to his disciples: 'My karmic connection with the world has ended, and the time to follow transformation has arrived.' Listen to my last words. Then he silently entered Nirvana.

28th Generation under Qingyuan

Dharma Successor of Chan Master Wan'an Yan

Chan Master Ningran Liaogai of Shaoshi Mountain, Songshan

(Chan Master Ningran Liaogai) was born into a prominent family in Jindian, Songyang. From a young age, he was mindful of the Empty School (Buddhism) and knew about the matter of self-cultivation. So he relied on the Shaolin Temple. At the age of twenty, he formally became a monk. He initially visited Chan Master Yueyin of Xiangshan, but experienced cold and heat and rarely achieved harmony and understanding. Later, Chan Master Songting lived in Tianqing Temple, and the Chan Master went to rely on him, often consulting him about his own practice. One day, Chan Master Songting ascended the hall and said: 'One word is completely detached and stands out at that time.' The Chan Master immediately felt relieved and enlightened, and told Chan Master Songting about this, and Chan Master Songting approved of his understanding. Afterwards, he retired to the Second Ancestor's Hermitage. In the twenty-third year of Hongwu (1390 AD), he was invited to preside over Shaoshi Temple. Ascending the hall to speak: 'The ancestral mind seal is neither with words nor without words, neither with knowledge nor without knowledge. How can one study and exhaust it under the words and sentences, and speculate and ponder in consciousness?' In the past, when the Patriarch (referring to Bodhidharma) first came, he peddled long-standing unsalable goods, and no one was willing to bear it. He had to face the wall for nine years. Later, the Second Ancestor (referring to Huike) came to ask for peace of mind like a foolish ape catching the moon. This old man (referring to Bodhidharma) also loved his child and did not feel ashamed, and said to him, 'Bring your mind and I will pacify it for you.' The Second Ancestor then accepted the illusory sound, calling it the essence. I think it would be good to give him thirty blows. Why? As soon as he moves his lips to speak, he is separated by thousands of mountains and rivers. Do you all understand? Tut. This mountain monk says this today, and it would be good to give me thirty blows. In the nineteenth year of Yongle (1421 AD), without illness or disease, he suddenly summoned everyone to say goodbye, and after saying the verse, he passed away.

29th Generation under Qingyuan

Shaoshi Gai Chan

師法嗣

嵩山少室俱空契斌禪師

平陽坦曲人。參凝然求示心要。朝夕咨扣。一日睹秦封槐豁然契悟。徑回侍次。然一見謂曰契斌參得禪也。師便喝。然曰喝作么。師曰和尚何得以贓誣人。然曰。趙州勘破婆子。婆子敗缺在甚麼處。師曰一對無孔鐵錘。然曰如何是趙州意。師曰荊棘林中重加陷阱。然曰石頭書亦不通訊亦不達是何意旨。師曰千里同風。然曰青原垂足又作么生。師曰禍事禍事。然曰洞上一宗密在爾躬矣。景泰四年主少室。僧問如何是空劫已前事。師曰烏龜向火。問如何是正中偏。師曰夜半烏雞帶雪眠。曰如何是偏中正。師曰老翁抱著石烏龜。曰如何是正中來。師曰出匣吹毛寒逼天。曰如何是兼中至。師曰公孫舞劍難思議。曰如何是兼中到。師曰黑狗銀蹄無處討。曰五位既蒙師指示少林直指事如何。師曰沙里無油麥中是面。

繼燈錄卷第一卍新續藏第 86 冊 No. 1605 繼燈錄

繼燈錄卷第二

鼓山嗣祖沙門　元賢　輯

臨濟宗

南嶽下十八世

鼓山永禪師法嗣

臨安府凈慈晦翁悟明禪師

福州人。上堂。舉夾山會下一僧到高亭。才禮拜亭便打。僧曰特來禮拜何得打某甲。僧再禮。亭又打趁。僧回舉似夾山。山曰會么。僧

【現代漢語翻譯】現代漢語譯本師法嗣

嵩山少室俱空契斌禪師

平陽坦曲人。參凝然求示心要。朝夕咨扣。一日睹秦封槐豁然契悟。徑回侍次。凝然一見說：『契斌你參禪開悟了。』契斌禪師便喝斥。凝然說：『喝斥什麼？』契斌禪師說：『和尚你為何要用贓物誣陷人？』凝然說：『趙州勘破婆子，婆子的破綻在哪裡？』契斌禪師說：『一對無孔鐵錘。』凝然說：『如何是趙州意？』契斌禪師說：『荊棘林中重加陷阱。』凝然說：『石頭書亦不通訊亦不達是何意旨？』契斌禪師說：『千里同風。』凝然說：『青原垂足又作么生？』契斌禪師說：『禍事禍事。』凝然說：『洞上一宗的秘密就在你身上了。』景泰四年（1453年）主持少室。僧人問：『如何是空劫已前事？』禪師說：『烏龜向火。』問：『如何是正中偏？』禪師說：『夜半烏雞帶雪眠。』問：『如何是偏中正？』禪師說：『老翁抱著石烏龜。』問：『如何是正中來？』禪師說：『出匣吹毛寒逼天。』問：『如何是兼中至？』禪師說：『公孫舞劍難思議。』問：『如何是兼中到？』禪師說：『黑狗銀蹄無處討。』問：『五位既蒙師指示，少林直指事如何？』禪師說：『沙里無油，麥中是面。』

繼燈錄卷第一卍新續藏第 86 冊 No. 1605 繼燈錄

繼燈錄卷第二

鼓山嗣祖沙門元賢輯

臨濟宗

南嶽下十八世

鼓山永禪師法嗣

臨安府凈慈晦翁悟明禪師

福州人。上堂。舉夾山會下一僧到高亭。才禮拜亭便打。僧曰：『特來禮拜，為何打我？』僧再禮，亭又打併驅趕。僧回舉似夾山。夾山說：『會么？』僧

【English Translation】 English version Successor of the Dharma

Chan Master Qibin of Shaoshi, Mount Song

A person from Tanqu, Pingyang. He consulted Ningran, seeking instruction on the essentials of the mind. He inquired and consulted morning and evening. One day, upon seeing the Qin-era sealed locust tree, he suddenly attained enlightenment. He went straight back to attend to his duties. Upon seeing him, Ningran said, 'Qibin, you have attained Chan!' The Master then shouted. Ningran said, 'Why shout?' The Master said, 'Why does the Abbot accuse people with stolen goods?' Ningran said, 'Zhao Zhou (Zhaozhou Congshen, 778-897) saw through the old woman; where was the old woman's flaw?' The Master said, 'A pair of iron hammers without holes.' Ningran said, 'What is the meaning of Zhao Zhou?' The Master said, 'Adding traps within a thicket of thorns.' Ningran said, 'What is the meaning of the Stone Sutra not conveying messages and not being understood?' The Master said, 'A thousand miles share the same wind.' Ningran said, 'What about Qingyuan (Qingyuan Xingsi, died 740) letting his feet hang down?' The Master said, 'Disaster, disaster!' Ningran said, 'The secret of the Caodong (Soto Zen) sect is now within you.' In the fourth year of Jingtai (1453), he presided over Shaoshi. A monk asked, 'What is the matter before the empty eon?' The Master said, 'A turtle facing the fire.' Asked, 'What is the center within the side?' The Master said, 'A black hen sleeps with snow in the middle of the night.' Asked, 'What is the side within the center?' The Master said, 'An old man holding a stone turtle.' Asked, 'What is the coming from the center?' The Master said, 'A hair-splitting sword drawn from its sheath chills the heavens.' Asked, 'What is the simultaneous arrival?' The Master said, 'Gongsun's sword dance is inconceivable.' Asked, 'What is the simultaneous arrival?' The Master said, 'A black dog with silver hooves cannot be found anywhere.' Asked, 'Now that the five ranks have been instructed by the Master, what about the direct pointing of Shaolin?' The Master said, 'There is no oil in the sand, but there is flour in the wheat.'

Continuation of the Lamp Records, Volume 1 卍 New Continued Collection, Volume 86, No. 1605, Continuation of the Lamp Records

Continuation of the Lamp Records, Volume 2

Compiled by Shramana Yuanxian, Successor of Gushan

Linji School

Eighteenth Generation Below Nanyue

Dharma Successor of Yong Chan Master of Gushan

Chan Master Wuming of Jingci, Huion of Lin'an Prefecture

A person from Fuzhou. Ascending the hall, he cited: A monk from the assembly of Jiashan (Jia Shan, date unknown) arrived at a high pavilion. As soon as he bowed, the pavilion struck him. The monk said, 'I came especially to pay respects, why do you strike me?' The monk bowed again, and the pavilion struck him again and chased him away. The monk returned and reported this to Jiashan. Jiashan said, 'Do you understand?' The monk

曰不會。山曰賴汝不會。汝若會即夾山口啞。應庵拈曰。高亭一期忍俊不禁。爭柰拄杖放行太速。者僧當時若是個漢。莫道高亭夾山。便是達磨大師出來也斬為三段。何故。家肥生孝子。國霸有謀臣。師曰。高亭夾山門庭施設各得其宜。但中間一人較些子。應庵與么道也是鞏縣茶瓶。師纂修聯燈會要傳於叢林。

靈隱善禪師法嗣(師嗣育王光。會元無出。今收入補燈)

福州雪峰藏叟善珍禪師

泉州南安呂氏子。謁妙峰于靈隱。入室悟旨。出世里之光孝。升承天雪峰。復以朝命遷主育王及徑山。上堂。盡大地是紫磨金身。諸人終日開眼覷見釋迦老子心肝。舉步筑著釋迦老子鼻孔。說有說無是誑。說生說滅是謗。說即心非心是妄。不誑不謗不妄。春風吹落桃李花。淡煙疏雨籠青嶂。嘗自題其像曰。參禪無悟。識字有數。眼三角似燕山愁胡。面百折如趙婆呷醋。一著高出諸方。敢道飯是米做。除夜小參。舉僧問古德年窮歲盡時如何。德曰依舊孟春猶寒。師曰。古德恁么答話。只怕諸人忘卻。今日忽有人問年窮歲盡時如何。拈棒便打。待他道因什麼打某甲。即向他道。更要我道孟春猶寒那。上堂。春雪寒。春宵短。古佛心。破燈盞。正法眼。干紙捻。抖搜精神只管看。看到北斗西移南斗東轉。上元依舊正

月半。嘉定丁丑示寂。

吉安府龍濟院友云宗鍪禪師

廬陵王氏子。初依妙峰。一日峰上堂拈拄杖曰。釋迦老子來也諸人還見么。微妙凈法身具相三十二。放下拄杖曰。你諸人不會。入涅槃去也。師于言下豁然。后登吉水之佛頂峰。得修山主古寺以居焉。木食澗飲夙夜危坐。或雪寒無宿火。啖菖獨數寸度日。嘗口占以自遣曰。山僧有分住煙蘿。無米無錢莫管他。水似琉璃山似玉。眼前盡有許來多。妙峰寄法衣竹篦並其肖像以付師。峰自題其像曰。妙峰孤頂草離離。橫按竹篦三尺鐵。只許佛頂龍濟知。父子不傳真秘訣。師嘗書門以示來參曰。除卻眼耳鼻舌身意。那個是你自己。若也道得許你親見龍濟來。其或未然。且居門外。雪巖和尚見而問曰。曾接得幾人。師曰山僧從來不會按牛頭吃草。僧問臘月三十日到來時如何。師曰門前無索債人。忽示疾。集眾囑後事。復彈指一聲曰。只此是別眾語也。侍僧請留頌。不答。至夜分遽索筆書曰。一燈在望更無言說。大地平沉虛空迸裂。遂坐逝。

杭州凈慈東叟仲穎禪師

上堂。切忌隨他覓。無勞向己求。縱橫活潑潑。有放還有收。是什麼。一葉落天下秋。嘗頌長慶總似今日老胡有望曰。天高鴻雁侵云舉。地肅蛩螀入草鳴。渾是一秋風景里。客愁幾逐異鄉

【現代漢語翻譯】現代漢語譯本

（月）半，嘉定丁丑年（1217年）示寂。

吉安府龍濟院友云宗鍪禪師

廬陵王氏之子。最初依止妙峰禪師。一日，妙峰禪師上堂，拿起拄杖說：『釋迦老子來了，你們都見到了嗎？微妙凈法身，具相三十二。』放下拄杖說：『你們這些人不會，入涅槃去了。』禪師在言下豁然開悟。後來登上吉水縣的佛頂峰，得到修山主古寺居住。吃木食，飲澗水，日夜危坐。有時雪寒沒有火取暖，就吃幾寸菖蒲度日。曾經口占一首詩來排遣自己：『山僧有分住煙蘿，無米無錢莫管他。水似琉璃山似玉，眼前盡有許來多。』妙峰禪師寄來法衣、竹篦以及自己的肖像交付給禪師。妙峰禪師親自在自己的畫像上題寫道：『妙峰孤頂草離離，橫按竹篦三尺鐵。只許佛頂龍濟知，父子不傳真秘訣。』禪師曾經書寫在門上以告示來參禪的人：『除卻眼耳鼻舌身意，那個是你自己？若也道得，許你親見龍濟來。其或未然，且居門外。』雪巖和尚見到后問道：『曾接引過幾人？』禪師說：『山僧從來不會按牛頭吃草。』有僧人問：『臘月三十日到來時如何？』禪師說：『門前無索債人。』忽然示現疾病，召集眾人囑咐後事，又彈指一聲說：『只此是別眾語也。』侍者請禪師留下遺偈，禪師不回答。到夜裡，忽然索要筆寫道：『一燈在望更無言說，大地平沉虛空迸裂。』於是坐逝。

杭州凈慈東叟仲穎禪師

上堂開示：『切忌隨他覓，無勞向己求。縱橫活潑潑，有放還有收。是什麼？一葉落天下秋。』曾經作頌，引用長慶總似今日老胡有望：『天高鴻雁侵云舉，地肅蛩螀入草鳴。渾是一秋風景里，客愁幾逐異鄉。』

【English Translation】 English version

(Mid-)month. He passed away in the year Dingchou (1217) of the Jiading reign.

Zen Master Youyun Zongmou of Longji Temple in Ji'an Prefecture

He was the son of the Wang family of Luling. Initially, he followed Zen Master Miaofeng. One day, Zen Master Miaofeng ascended the hall, raised his staff, and said, 'Shakyamuni Buddha has arrived, have you all seen him? The subtle and pure Dharma body possesses the thirty-two marks.' He put down the staff and said, 'You people do not understand, you are going to Nirvana.' The Zen Master suddenly awakened upon hearing these words. Later, he ascended the Buddha's Peak in Jishui County and obtained the ancient temple of Master Xiu Mountain to reside in. He ate wood food, drank from mountain streams, and sat upright day and night. Sometimes, when it was cold and snowy without fire for warmth, he would eat a few inches of sweet flag to pass the day. He once composed a poem to express himself: 'This mountain monk is destined to live in the misty forest, without rice or money, don't worry about him. The water is like琉璃(lapis lazuli), the mountain is like jade, there is plenty to see before my eyes.' Zen Master Miaofeng sent his Dharma robe, bamboo staff, and his portrait to the Zen Master. Zen Master Miaofeng personally inscribed on his portrait: 'Miaofeng's solitary peak is covered with sparse grass, holding the bamboo staff horizontally, it is three feet of iron. Only Buddha's Peak and Longji know, father and son do not transmit the true secret.' The Zen Master once wrote on the door to inform those who came to practice Zen: 'Apart from the eyes, ears, nose, tongue, body, and mind, which one is yourself? If you can say it, I will allow you to see Longji in person. If not, then stay outside the door.' The monk Xueyan saw it and asked, 'How many people have you received?' The Zen Master said, 'This mountain monk has never grazed on a cow's head.' A monk asked, 'What will happen when the thirtieth day of the twelfth month arrives?' The Zen Master said, 'There are no debt collectors at the door.' Suddenly, he showed signs of illness, gathered the crowd to entrust them with his affairs, and snapped his fingers once, saying, 'This is the farewell speech.' The attendant asked the Zen Master to leave a verse, but the Zen Master did not answer. At night, he suddenly asked for a pen and wrote: 'A lamp is in sight, there are no more words to say, the earth is flat and silent, and the void bursts.' Then he passed away while sitting.

Zen Master Dongsou Zhongying of Jingci Temple in Hangzhou

Ascending the hall, he gave a Dharma talk: 'Absolutely avoid seeking from others, no need to seek from oneself. It is lively and unrestrained, there is release and there is收(gathering). What is it? One leaf falls, and the world knows autumn.' He once composed a verse, quoting Changqing's 'The old胡(barbarian) looks forward to today': 'The sky is high, the wild geese fly into the clouds, the ground is solemn, the crickets chirp into the grass. It is all in the autumn scenery, how much sorrow does the traveler chase in a foreign land?'

情。

凈慈簡禪師法嗣(師嗣育王光。會元無出。今收入補燈)

慶元府育王物初大觀禪師

明之鄞縣陸氏子。初依北澗于南屏。一日入室次機語契合。遂大發明。后出世屢遷名剎。晚主育王。上堂。一冬二冬。你儂我儂。暗中偷笑。當面脫空。雖是尋常茶飯。誰知米里有蟲。夜來好風。吹折門前一枝松。上堂。用黑豆法換人眼睛如恒河沙。會火爐頭話能有幾個。九九九。三世諸佛不知有。翻身踢倒五須彌。何用法身藏北斗。藏北斗。分明向外揚家醜。上堂。塵劫來事只在今時。當斷不斷斗換星移。拈拄杖卓一下曰。花須連夜發。莫待曉風吹。上堂。舉龐居士問馬大師不與萬法為侶是什麼人。大師曰待汝一口吸盡西江水即向汝道。師曰。大小祖師只知開口易。不覺舌頭長。當時若問育王。但曰。若要向汝道。直待虛空落地。自然出他一頭。何故。車不橫推。理無曲斷。上堂。達磨正宗衲僧巴鼻。充塞虛空無處迴避。堪笑迷流。白日青天開卻眼只管瞌睡。更有黃面老人不識好惡。入泥入水卻道我于燃燈佛所無一法可得而為我授記。何異好肉剜瘡空花求蒂。畢竟如何。悉唎悉唎。既順世。塔于寺之西庵。

徑山琰禪師法嗣(師嗣育王光。會元無出。今收入補燈)

臨安府凈慈偃溪廣聞禪師

【現代漢語翻譯】現代漢語譯本：

情。

凈慈簡禪師法嗣（禪師師承育王光禪師。《會元》中沒有記載。現在收入《補燈錄》）。

慶元府（今浙江寧波）育王物初大觀禪師

禪師俗家姓陸，是鄞縣（今浙江寧波鄞州區）人。起初跟隨北澗禪師在南屏山修行。一天入室請教，禪機與禪師的開示相互契合，於是大徹大悟。之後出任住持，屢次遷往名剎。晚年主持育王寺。上堂說法時說：『一個冬天，兩個冬天，你儂我儂，暗中偷笑，當面落空。雖是尋常的茶飯，誰知米里有蟲。夜裡好風，吹折門前一枝松。』上堂說法時說：『用黑豆法換人眼睛，就像恒河沙數一樣多。能領會火爐頭禪機的人能有幾個？九九九，三世諸佛都不知道有。翻身踢倒五須彌山。用法身藏在哪裡呢？藏在北斗星里。藏在北斗星里，分明是向外宣揚家醜。』上堂說法時說：『塵劫以來的事情只在當下。當斷不斷，就會鬥轉星移。』拈起拄杖敲擊一下說：『花須趁夜開放，莫要等到曉風吹拂。』上堂說法時說：『舉龐居士問馬祖道一禪師，不與萬法為侶是什麼人？馬祖道一禪師說，等你一口吸盡西江水，就告訴你。』禪師說：『大小祖師只知道開口容易，不覺得舌頭太長。當時如果問育王，只需說：若要告訴你，直到虛空落地，自然會露出頭緒。』為什麼呢？車子不能橫推，理不能曲斷。上堂說法時說：『達磨正宗，是衲僧的根本。充塞虛空，無處迴避。可笑那些迷途的眾生，大白天睜著眼睛卻只管打瞌睡。更有那黃面老人（指達摩）不識好壞，入泥入水卻說我在燃燈佛那裡沒有一法可得，燃燈佛才為我授記。這和在好肉上剜瘡，在空花上求蒂有什麼區別？』到底如何呢？悉唎悉唎。禪師圓寂后，塔建在寺的西庵。

徑山琰禪師法嗣（禪師師承育王光禪師。《會元》中沒有記載。現在收入《補燈錄》）。

臨安府（今浙江杭州）凈慈偃溪廣聞禪師

【English Translation】 English version:

Sentiment.

Lineage of Zen Master Jian of Jingci (The master succeeded Guang of Yuwang. There is no record in the 'Hui Yuan'. Now included in 'Supplement to the Lamp Records').

Zen Master Wuchu Daguan of Yüwang Monastery, Qingyuan Prefecture (present-day Ningbo, Zhejiang)

The Zen master's secular surname was Lu, and he was a native of Yin County (present-day Yinzhou District, Ningbo, Zhejiang). Initially, he followed Zen Master Beijian at Nanping Mountain. One day, during a private interview, the Zen opportunity and the master's words resonated, and he attained great enlightenment. Later, he took on the role of abbot, repeatedly moving to famous monasteries. In his later years, he presided over Yüwang Monastery. During an ascending-the-hall Dharma talk, he said: 'One winter, two winters, you and I, secretly laughing, openly empty. Although it is ordinary tea and rice, who knows there are worms in the rice. Last night, a good wind blew and broke a pine branch in front of the door.' During another ascending-the-hall Dharma talk, he said: 'Using the black bean method to change people's eyes is like the sands of the Ganges River. How many can understand the Zen opportunity at the stove? Nine, nine, nine, the Buddhas of the three worlds do not know. Turning over and kicking down Mount Sumeru. Where is the Dharmakaya hidden? Hidden in the Big Dipper. Hidden in the Big Dipper, clearly exposing family shame outwards.' During another ascending-the-hall Dharma talk, he said: 'The events of countless kalpas are only in the present moment. If you don't decide when you should, the stars will shift.' He raised his staff and struck it once, saying: 'Flowers must bloom at night, do not wait for the morning breeze to blow.' During another ascending-the-hall Dharma talk, he said: 'Pang Ju-shi asked Zen Master Mazu Daoyi, 'Who is the one who does not associate with the myriad dharmas?' Zen Master Mazu Daoyi said, 'When you swallow the entire West River in one gulp, I will tell you.' The Zen master said, 'Great and small ancestral masters only know that it is easy to open their mouths, not realizing that their tongues are too long. If you had asked Yüwang at that time, you only needed to say: If I want to tell you, wait until the void falls to the ground, and naturally the clue will emerge.' Why? A cart cannot be pushed sideways, and reason cannot be twisted.' During another ascending-the-hall Dharma talk, he said: 'The true lineage of Bodhidharma is the essence of a mendicant monk. Filling the void, there is nowhere to avoid. It is laughable that those lost beings, opening their eyes in broad daylight, only doze off. Moreover, that yellow-faced old man (referring to Bodhidharma) does not know good from bad, entering the mud and water, yet saying that I had nothing to obtain from Dipamkara Buddha, and Dipamkara Buddha then predicted my enlightenment. What difference is there between carving a sore on good flesh and seeking a stem on empty flowers?' What is it ultimately like? Siddhi, Siddhi. After the Zen master passed away, the stupa was built in the west hermitage of the monastery.

Lineage of Zen Master Yan of Jingshan (The master succeeded Guang of Yüwang. There is no record in the 'Hui Yuan'. Now included in 'Supplement to the Lamp Records').

Zen Master Guangwen of Yanqui, Jingci Monastery, Lin'an Prefecture (present-day Hangzhou, Zhejiang)

福州侯官林氏子。初參浙翁。針芥難投。復遍參諸方。及再參浙翁于徑山。翁笑迎曰汝來耶。一夕坐檐間聞更三轉。入室曳履而蹶。如夢忽醒。翌朝造室。翁舉趙州洗缽盂話。師將啟口翁遽止之。平生疑礙冰釋。紹定戊子出世小凈慈。歷住香山萬壽雪竇育王凈慈靈隱徑山。上堂。舉趙州示眾曰。老僧三十年前在南方火爐頭有個無賓主話。直至如今無人舉著。師拈曰。森羅萬象。明暗色空。日夜舉揚。趙州古佛不是不知。只為貪程太速。上堂。雲門放洞山三頓棒。嚼飯餵嬰兒。黃檗打臨濟三頓棒。按牛頭吃草。只今不犯絲毫有個方便。良久曰。大事為汝不得。小事自家擔當。上堂。十字街頭石幢子。無你遮護處。一聲江上侍郎來。無你迴避處。衲僧家朝出暮入腳前腳后。也須仔細。忽然筑著磕著。凈慈拄杖別有分付。上堂。繞禪床一匝。擊香案一下。轉藏已竟。講經已竟。若具看經眼目。方知落處。其或未然。依經解義三世佛冤。離經一字還同魔說。上堂。趙州喫茶去。金牛吃飯來。龍門多上客。有人續得末後句。許你入阿字法門。景定四年六月十四日示寂。壽七十五夏五十八。

臨安府靈隱大川普濟禪師

明州奉化人。題世尊出山相曰。龍章鳳質出王宮。肘露衣穿下雪峰。智愿必空諸有界。不知

【現代漢語翻譯】現代漢語譯本：　　福州侯官林氏之子。起初參訪浙翁禪師，但話不投機。於是又廣泛參訪各方禪師。等到再次在徑山參訪浙翁禪師時，浙翁笑著迎接他說：『你來了啊。』一天晚上坐在屋檐下，聽到打更三下。進入室內，拖著鞋子摔倒了，如同從夢中忽然醒來。第二天早上拜訪浙翁禪師，浙翁禪師舉起趙州禪師洗缽盂的話頭。禪師將要開口，浙翁禪師立刻制止了他。平生所有的疑惑和障礙都像冰一樣融化了。紹定戊子年（1228年）出任小凈慈寺住持。歷任香山、萬壽、雪竇、育王、凈慈、靈隱、徑山等寺院住持。上堂說法時，舉趙州禪師開示大眾說：『老僧三十年前在南方火爐頭有個無賓主的話頭，直到如今沒有人提起。』禪師拈出說：『森羅萬象，明暗色空，日夜都在舉揚，趙州古佛不是不知道，只是因為貪圖路程太快。』上堂說法時說：『雲門禪師放過洞山禪師三頓棒，如同嚼飯餵嬰兒。黃檗禪師打臨濟禪師三頓棒，如同按著牛頭讓它吃草。如今不犯絲毫有個方便。』良久說：『大事我不能替你做，小事你自己擔當。』上堂說法時說：『十字街頭的石幢子，沒有你遮護的地方。一聲江上侍郎來了，沒有你迴避的地方。衲僧們早出晚歸，腳前腳后，也須仔細。忽然撞著磕著，凈慈寺的拄杖另有分付。』上堂說法時說：『繞禪床一圈，敲香案一下，轉藏已經完畢，講經已經完畢。如果具有看經的眼目，才知道落腳之處。如果不是這樣，依經解義，三世諸佛都喊冤。離開經文一字，就如同魔說。』上堂說法時說：『趙州禪師說喫茶去，金牛吃飯來了。龍門有很多上客，有人能續上末後一句，就允許你進入阿字法門。』景定四年（1263年）六月十四日圓寂。享年七十五歲，僧臘五十八年。

臨安府靈隱寺大川普濟禪師

明州奉化人。題世尊出山相說：『龍章鳳質出王宮，肘露衣穿下雪峰。智愿必空諸有界，不知』

【English Translation】 English version: The son of the Lin family of Houguan, Fuzhou. Initially, he visited Zen Master Zheweng, but they couldn't connect. He then widely visited various Zen masters. When he visited Zen Master Zheweng again at Jingshan, Zheweng greeted him with a smile, saying, 'You've come.' One night, sitting under the eaves, he heard the third watch of the night. Entering the room, he stumbled while dragging his shoes, as if suddenly awakened from a dream. The next morning, he visited Zen Master Zheweng, who raised the topic of Zen Master Zhaozhou washing his bowl. As the Zen master was about to speak, Zen Master Zheweng immediately stopped him. All the doubts and obstacles of his life melted away like ice. In the year Wuzi of Shaoding (1228), he became the abbot of Xiaojingci Temple. He successively served as abbot of Xiangshan, Wanshou, Xuedou, Yuwang, Jingci, Lingyin, and Jingshan Temples. During a Dharma talk, he cited Zen Master Zhaozhou's instruction to the assembly, saying, 'Thirty years ago, this old monk had a topic of no host and no guest at the stove in the south, but until now, no one has brought it up.' The Zen master picked it up and said, 'The myriad phenomena, light and darkness, form and emptiness, are all being raised day and night. The ancient Buddha Zhaozhou doesn't not know, it's just that he's too eager to rush on the journey.' During a Dharma talk, he said, 'Zen Master Yunmen let Zen Master Dongshan off with three blows of the stick, like chewing food to feed a baby. Zen Master Huangbo hit Zen Master Linji three times with the stick, like pressing a cow's head to make it eat grass. Now, without committing the slightest offense, there is a convenient way.' After a long pause, he said, 'I cannot do the big things for you; you must take responsibility for the small things yourself.' During a Dharma talk, he said, 'The stone pillar at the crossroads has no place for you to hide. When the Jiangshang attendant arrives, there is no place for you to avoid. Monks go out in the morning and return in the evening, carefully watching their steps. If you suddenly bump into something, the staff of Jingci Temple has a separate instruction.' During a Dharma talk, he said, 'Walking around the meditation bed once, striking the incense table once, the turning of the scriptures is complete, the lecturing on the scriptures is complete. If you have the eyes to see the scriptures, you will know where to land. If not, explaining the meaning according to the scriptures will wrong the Buddhas of the three worlds. Departing from the scriptures by a single word is the same as demonic speech.' During a Dharma talk, he said, 'Zen Master Zhaozhou said, 'Go have tea,' and the golden bull comes to eat. There are many guests at Longmen; if someone can continue the last line, they will be allowed to enter the A-character Dharma gate.' He passed away on the fourteenth day of the sixth month of Jingding four (1263). He lived to be seventy-five years old, with fifty-eight years as a monk.

Zen Master Dachuan Puji of Lingyin Temple in Lin'an Prefecture

A native of Fenghua, Mingzhou. Inscribing a portrait of the World-Honored One emerging from the mountain, he said, 'Dragon-like features and phoenix-like substance emerge from the palace; elbows exposed and clothes torn, he descends from Snow Mountain. Wisdom and vows must empty all realms of existence, but I do not know.'

諸有幾時空。師纂修五燈會元二十卷行世。

臨安府徑山淮海原肇禪師

楊之通州潘氏子。參浙翁。翁問何處人。師曰淮人。曰泗州大聖為什麼在楊州出現。師曰今日又在杭州撞著。曰且得沒交涉。師曰自遠趨風。翁以師警敏欲大激發。未容其參堂。才見便曰下一轉語來。師擬開口翁即喝。師以頌呈。末句有曰空教回首望長安。翁曰者里是什麼所在。師曰謝和尚掛搭。始就入室之列。已而命掌記。翁既寂。師出世通之光孝。后歷主雙塔清涼萬壽萬年江心。以朝命遷杭之凈慈靈隱徑山。其住徑山。逋倦山積。僧殘屋老。未幾樓閣矗霄。云衲踵至。不減浙翁全盛時。嘗頌達磨渡江曰。踏翻地軸與天關。合國人追不再還。去去一身輕似葉。長江千古浪如山。六月初十日書偈而逝。

婺州雙林介石朋禪師

因見郁山主畫像。傍僧索贊。師信手書曰。拾得驪珠笑眼開。為言塵盡轉生埃。若無直下承當者。孤負阇黎一撲來。嘗頌明招謙一日天寒上堂曰。風頭稍硬。不是汝安身立命處。曰。稍硬風頭早已乖。更將暖處自沉埋。反令千古成軌跡。枉吃羅山白米來。

東山源禪師

頌蜆子和尚曰。紙錢堆里可憐生。臭口才開便葛藤。蕩盡鬼家窮活計。至今古廟絕人行。又頌葉縣省為僧說柏樹子話曰

【現代漢語翻譯】現代漢語譯本：諸有幾時空？師纂修《五燈會元》二十卷行世。

臨安府徑山淮海原肇禪師

楊之通州潘氏之子。參拜浙翁（禪師名號）。浙翁問：『哪裡人？』師說：『淮人。』（浙翁）說：『泗州大聖（指僧伽大師，觀音菩薩的化身）為什麼在揚州出現？』師說：『今日又在杭州撞著。』（浙翁）說：『且得沒交涉。』師說：『自遠趨風。』浙翁認為師警敏，想要大大激發他，未容許他參堂，才見面便說：『下一轉語來。』師擬開口，浙翁立即喝止。師以頌呈上，末句有『空教回首望長安』。浙翁說：『這裡是什麼所在？』師說：『謝和尚掛搭。』始得進入入室弟子之列。不久後命掌管文書。浙翁圓寂后，師出世主持通之光孝寺，后歷任主持雙塔、清涼、萬壽、萬年、江心等寺。以朝廷命令遷往杭州的凈慈、靈隱、徑山等寺。他住持徑山時，破敗不堪，僧舍殘破，房屋老舊。沒過多久，樓閣高聳入雲，僧人接踵而至，不亞於浙翁全盛之時。曾作頌達磨渡江：『踏翻地軸與天關，合國人追不再還。去去一身輕似葉，長江千古浪如山。』六月初十日書寫偈語后圓寂。

婺州雙林介石朋禪師

因見郁山主畫像，旁邊僧人索要讚語。師信手寫道：『拾得驪珠笑眼開，為言塵盡轉生埃。若無直下承當者，孤負阇黎一撲來。』曾作頌明招謙一日天寒上堂：『風頭稍硬，不是汝安身立命處。』說：『稍硬風頭早已乖，更將暖處自沉埋。反令千古成軌跡，枉吃羅山白米來。』

東山源禪師

頌蜆子和尚：『紙錢堆里可憐生，臭口才開便葛藤。蕩盡鬼家窮活計，至今古廟絕人行。』又頌葉縣省為僧說柏樹子話：

【English Translation】 English version: How many times does emptiness exist? The master compiled and edited the twenty-volume 'Wudeng Huiyuan' (Collection of Five Lamps) which was circulated in the world.

Chan Master Yuanzhao of Huaihai at Jingshan Mountain in Lin'an Prefecture

He was the son of the Pan family of Tongzhou, Yangzhou. He visited Zen Master Zhe Weng (Zen Master's name). Zhe Weng asked, 'Where are you from?' The master said, 'From Huai.' (Zhe Weng) said, 'Why did the Great Sage of Sizhou (referring to Monk Sengqie, an incarnation of Avalokiteśvara) appear in Yangzhou?' The master said, 'Today I encountered him again in Hangzhou.' (Zhe Weng) said, 'That's irrelevant.' The master said, 'I came from afar attracted by your reputation.' Zhe Weng considered the master to be intelligent and wanted to greatly inspire him. He didn't allow him to participate in the meditation hall. As soon as they met, he said, 'Give me a turning phrase.' As the master was about to speak, Zhe Weng immediately shouted to stop him. The master presented a verse, the last line of which was, 'Vainly teaching to look back at Chang'an.' Zhe Weng said, 'What kind of place is this?' The master said, 'Thank you, Abbot, for allowing me to stay.' Only then was he allowed to become an initiated disciple. Soon after, he was appointed to manage documents. After Zhe Weng passed away, the master came forth to preside over Guangxiao Temple in Tongzhi, and later served as abbot of Shuangta, Qingliang, Wanshou, Wannian, and Jiangxin Temples. By imperial decree, he moved to Jingci, Lingyin, and Jingshan Temples in Hangzhou. When he resided at Jingshan, it was dilapidated, the monks' quarters were ruined, and the buildings were old. Before long, the pavilions towered into the sky, and monks arrived in droves, no less than during Zhe Weng's prime. He once composed a verse on Bodhidharma crossing the river: 'Trampling over the earth's axis and the heavenly gate, the whole country chased after him but he never returned. Going, going, his body as light as a leaf, the Yangtze River's waves have been like mountains for thousands of years.' On the tenth day of the sixth month, he wrote a verse and passed away.

Chan Master Peng of Jieshi at Shuanglin Temple in Wuzhou

Upon seeing a portrait of Abbot Yu, a monk beside him asked for a eulogy. The master casually wrote: 'Picking up a bright pearl, his smiling eyes opened wide, saying that the dust is exhausted and reborn as dust. If there is no one who directly takes on the responsibility, they will fail the abbot's one strike.' He once composed a verse on Mingzhao Qian's ascending the hall on a cold day: 'The wind is a bit strong, it is not where you can settle down and establish your life.' Saying: 'The slightly strong wind has already gone awry, further burying yourself in a warm place. On the contrary, it leaves traces for thousands of years, eating Luo Mountain's white rice in vain.'

Chan Master Yuan of Dongshan

Composed a verse on Monk Xianzi: 'Pitifully born in a pile of paper money, his stinking mouth opens and immediately creates entanglements. Sweeping away the poor livelihood of the ghost family, to this day the ancient temple is deserted.' Also composed a verse on Ye County Sheng speaking of the cypress tree seeds to the monks:

。檐頭滴滴。分明歷歷。碧眼黃頭。二俱不識。識不識。普天匝地成狼藉。

弁山阡禪師

頌李翱參藥山因緣曰。貴耳而賤目。背手抽金鏃。仰面看青天。箭過新羅國。

育王瑞禪師法嗣(師嗣育王光。會元無出。今收入補燈)

慶元府瑞巖無量崇壽禪師

因僧問世尊睹明星悟道此意如何。師答以偈曰。明星一見眼皮穿。漢語胡言萬萬千。暴富乞兒休說夢。誰家灶里火無煙。

乾元穎禪師法嗣

鼓山檜堂祖鑒禪師

懷安徐氏子。禮建康鐘山真禪師剃度。往依瞎堂遠禪師服勤五載。及歸閩。參乾元穎禪師始得大事了畢。出世滁之瑯玡無何。徙真之北山。復主資福。泉守程公延致承天。遷光孝。慶元己未帥府葉公請住鼓山凡七載。開禧乙丑謝事。明年五月示疾。革侍者請偈。師說偈曰。平生患語多。臨終更何說。盡力舉似人。紅爐一片雪。遂寂。塔于山之西𤲞。(師諱祖鑒。續傳燈誤作宗鑒)

天童杰禪師法嗣

夔州臥龍山破庵祖先禪師

廣安州王氏子。初參密庵。聞上堂語有省。后庵住靈隱命師分座。有道者請益曰胡孫子捉不住時如何。師曰。用捉他作什麼。如風吹水自然成紋。住後上堂。不是心不是佛不是物。忍俊不禁為諸人作個撇脫。拈拄杖

【現代漢語翻譯】現代漢語譯本：『檐頭滴滴，分明歷歷，碧眼黃頭（指外國人），二俱不識。識不識，普天匝地成狼藉。』

弁山阡禪師

頌李翱參藥山因緣曰：『貴耳而賤目，背手抽金鏃，仰面看青天，箭過新羅國。』

育王瑞禪師法嗣（師嗣育王光。會元無出。今收入補燈）

慶元府瑞巖無量崇壽禪師

因僧問：『世尊睹明星悟道，此意如何？』師答以偈曰：『明星一見眼皮穿，漢語胡言萬萬千。暴富乞兒休說夢，誰家灶里火無煙。』

乾元穎禪師法嗣

鼓山檜堂祖鑒禪師

懷安徐氏子，禮建康鐘山真禪師剃度。往依瞎堂遠禪師服勤五載。及歸閩，參乾元穎禪師始得大事了畢。出世滁之瑯玡無何。徙真之北山。復主資福。泉守程公延致承天。遷光孝。慶元己未（1199年）帥府葉公請住鼓山凡七載。開禧乙丑（1205年）謝事。明年五月示疾。革侍者請偈。師說偈曰：『平生患語多，臨終更何說？盡力舉似人，紅爐一片雪。』遂寂。塔于山之西𤲞。（師諱祖鑒。續傳燈誤作宗鑒）

天童杰禪師法嗣

夔州臥龍山破庵祖先禪師

廣安州王氏子。初參密庵，聞上堂語有省。后庵住靈隱命師分座。有道者請益曰：『胡孫子捉不住時如何？』師曰：『用捉他作什麼？如風吹水自然成紋。』住後上堂：『不是心不是佛不是物，忍俊不禁為諸人作個撇脫。』拈拄杖

【English Translation】 English version: 『Dripping from the eaves, distinct and clear, blue-eyed and yellow-headed (foreigners), neither do I recognize. Recognize or not, the whole world becomes a mess.』

Chan Master Qian of Bian Mountain

In praise of Li Ao's seeking guidance from Yaoshan, he said: 『Valuing ears and devaluing eyes, drawing a golden arrow from behind the back, looking up at the blue sky, the arrow passes over Silla.』

Dharma Heir of Chan Master Rui of Yuwang (The master succeeded Guang of Yuwang. There was no one from Huiyuan. Now included in Supplement to the Lamp)

Chan Master Wuliang Chongshou of Ruiyan in Qingyuan Prefecture

A monk asked: 『The World-Honored One attained enlightenment upon seeing the morning star, what is the meaning of this?』 The master answered with a verse: 『One glance at the morning star pierces the eyelids, countless Chinese and foreign words. The newly rich beggar should stop dreaming, whose stove has smoke without fire?』

Dharma Heir of Chan Master Qianyuan Ying

Chan Master Huitang Zujian of Gushan

A son of the Xu family of Huaian, he was tonsured by Chan Master Zhen of Zhongshan in Jiankang. He went to rely on Chan Master Xiatang Yuan, serving diligently for five years. When he returned to Min, he consulted Chan Master Qianyuan Ying and finally completed the great matter. He first appeared in the world at Langye in Chu. He moved to Beishan in Zhen, and then presided over Zifu. Cheng, the prefect of Quanzhou, invited him to Chengtian. He moved to Guangxiao. In the year Jiwei (1199) of the Qingyuan era, Ye, the governor of the prefecture, invited him to reside at Gushan for seven years. In the year Yichou (1205) of the Kaixi era, he resigned. The following May, he showed signs of illness. The attendant asked for a verse. The master said in a verse: 『All my life I have suffered from too many words, what more is there to say at the end? I have tried my best to show it to people, a piece of snow in a red furnace.』 Then he passed away. His stupa is located west of the mountain. (The master's name was Zujian. The Continued Transmission of the Lamp mistakenly wrote it as Zongjian)

Dharma Heir of Chan Master Tiantong Jie

Chan Master Po'an Zuxian of Wolong Mountain in Kuizhou

A son of the Wang family of Guang'an Prefecture. He initially consulted Mian, and had an awakening upon hearing his lecture. Later, when An resided at Lingyin, he ordered the master to share the seat. A Daoist asked for instruction, saying: 『What happens when the monkey cannot be caught?』 The master said: 『What is the use of catching him? Like the wind blowing on water, naturally forming patterns.』 After residing there, he ascended the hall and said: 『It is not mind, not Buddha, not a thing, I cannot help but make a clean break for everyone.』 He raised his staff.

卓一下曰。流水暗消溪畔石。勸人除卻是非難。

臨安府靈隱松源崇岳禪師

處州龍泉吳氏子。早歲慕出世法。見大慧于徑山。慧升座稱應庵為人徑捷。師聞之不待旦而行。既至朝夕咨請。應庵舉世尊有密語迦葉不覆藏。師曰鈍置和尚。庵震威一喝。師有省。庵大喜以為法器。隆興初師始得度。入閩見木庵。庵舉有句無句如藤倚樹。師曰裂破。庵曰瑯玡道好一堆爛柴聻。師曰矢上加尖。如是應酬數反。庵曰吾兄下語老僧不能過。其如未在。他日拂柄在手。為人不得。驗人不得。師曰。為人者。使博地凡夫一超入聖域。固難矣。驗人者。打向面前過不待開口已知渠骨髓。何難之有。庵舉手曰。明明向汝道開口不在舌頭上。后當自知。逾年見密庵于西山。隨問即答。庵微笑而已。師切于究竟至忘寢食。會密庵入室次問僧不是心不是佛不是物話。師侍側豁然大悟。乃曰今日方會木庵道開口不在舌頭上。自此機辯縱橫。旋出世于平江澄照。徙光孝冶父薦福香山虎丘。慶元三年被旨補靈隱。上堂。大凡扶豎宗乘。須具頂門正眼。懸肘后靈符。只如寶壽開堂三聖推出一僧。寶壽便打。三聖道與么為人瞎卻鎮州一城人眼去在。寶壽擲下拄杖便歸方丈。二尊宿等閑一挨一拶。便乃發明臨濟心髓。只是不知性命總在者僧手裡

【現代漢語翻譯】現代漢語譯本：卓一下禪師說：『流水悄然消磨溪邊的石頭，勸人排除是非之難。』

臨安府（今浙江杭州）靈隱寺松源崇岳禪師

是處州龍泉（今浙江麗水龍泉市）吳氏之子。早年就仰慕出世之法，在徑山拜見大慧宗杲禪師（1089-1163）。大慧禪師升座時稱讚應庵曇華禪師為人乾脆利落。松源禪師聽聞后，不等天亮就動身前往。到達后，日夜請教。應庵禪師舉世尊（釋迦牟尼）有密語，迦葉尊者（摩訶迦葉）不隱瞞。松源禪師說：『遲鈍了和尚。』應庵禪師震怒一喝。松源禪師有所領悟。應庵禪師非常高興，認為他是法器。宋孝宗隆興（1163-1164）初年，松源禪師才得以剃度。入閩地拜見木庵安止禪師。木庵禪師舉『有句無句，如藤倚樹』。松源禪師說：『裂破它。』木庵禪師說：『瑯琊慧覺禪師（？-990）之道，好比一堆爛柴。』松源禪師說：『箭上加尖。』像這樣應答數次。木庵禪師說：『老兄的言語，老僧不能超過，但好像還沒有到位。』後來，木庵禪師手持拂塵，說：『為人不得，驗人不得。』松源禪師說：『為人者，使普通凡夫一下子進入聖域，固然很難。驗人者，打向面前，不用開口就知道他的骨髓，有什麼難的？』木庵禪師舉手說：『明明告訴你，開口不在舌頭上，以後自然會知道。』過了一年，松源禪師在西山拜見密庵咸杰禪師（1118-1186），隨問即答，密庵禪師只是微笑。松源禪師急切地想要徹底明白，甚至忘記了睡覺吃飯。適逢密庵禪師入室時問僧人『不是心，不是佛，不是物』的話頭。松源禪師在旁邊侍立，忽然大悟，於是說：『今天才明白木庵禪師說的開口不在舌頭上。』從此機鋒辯才縱橫無礙。隨後在平江澄照寺、光孝寺、冶父寺、薦福寺、香山寺、虎丘寺住持。宋寧宗慶元三年（1197）奉旨住持靈隱寺。上堂說法：『大凡扶持宗門，必須具備頂門正眼，懸掛肘后靈符。就像寶壽禪師開堂時，三聖禪師推出一個僧人，寶壽禪師就打。三聖禪師說：『這樣為人，瞎了鎮州（今河北正定）一城人的眼睛。』寶壽禪師扔下拄杖就回方丈。這兩位尊宿等閑地一推一擠，就發明了臨濟宗的心髓。只是不知道性命總在這個僧人手裡。』

【English Translation】 English version: Zen Master Zhuoyixia said: 'The flowing water quietly erodes the stones by the stream, advising people to eliminate the difficulty of right and wrong.'

Zen Master Songyuan Chongyue of Lingyin Temple in Lin'an Prefecture (present-day Hangzhou, Zhejiang)

Was a son of the Wu family of Longquan in Chuzhou (present-day Longquan City, Lishui, Zhejiang). In his early years, he admired the Dharma of transcending the world and met Zen Master Dahui Zonggao (1089-1163) at Jingshan. When Zen Master Dahui ascended the seat, he praised Zen Master Ying'an Tanhua as being decisive and straightforward. Upon hearing this, Zen Master Songyuan set off before dawn. After arriving, he consulted day and night. Zen Master Ying'an cited that the World Honored One (Sakyamuni) had a secret word, and Venerable Kasyapa (Mahakasyapa) did not conceal it. Zen Master Songyuan said: 'You have dulled the abbot.' Zen Master Ying'an roared in anger. Zen Master Songyuan had an epiphany. Zen Master Ying'an was very pleased and considered him a vessel of the Dharma. In the early years of the Longxing era of Emperor Xiaozong of Song (1163-1164), Zen Master Songyuan was ordained. He visited Zen Master Mu'an Anzhi in Min. Zen Master Mu'an cited 'With or without a phrase, like a vine leaning on a tree.' Zen Master Songyuan said: 'Tear it apart.' Zen Master Mu'an said: 'The way of Zen Master Langye Huijue (?-990) is like a pile of rotten firewood.' Zen Master Songyuan said: 'Adding sharpness to an arrow.' They responded like this several times. Zen Master Mu'an said: 'Elder brother's words, this old monk cannot surpass, but it seems not quite there yet.' Later, Zen Master Mu'an held a whisk and said: 'Unable to guide people, unable to test people.' Zen Master Songyuan said: 'Guiding people, making ordinary mortals enter the realm of the saints in one leap, is indeed difficult. Testing people, striking them in the face, knowing their marrow without opening their mouths, what difficulty is there?' Zen Master Mu'an raised his hand and said: 'Clearly telling you, opening your mouth is not on the tongue, you will naturally know later.' A year later, Zen Master Songyuan visited Zen Master Mi'an Xianjie (1118-1186) in Xishan, answering immediately upon being asked, Zen Master Mi'an only smiled. Zen Master Songyuan was eager to understand thoroughly, even forgetting to sleep and eat. Coincidentally, when Zen Master Mi'an entered the room, he asked the monk about the topic of 'not mind, not Buddha, not thing.' Zen Master Songyuan stood beside him and suddenly had a great enlightenment, and then said: 'Today I understand what Zen Master Mu'an said, opening your mouth is not on the tongue.' From then on, his wit and eloquence were unhindered. Subsequently, he served as abbot in Cheng Zhao Temple in Pingjiang, Guangxiao Temple, Ye Fu Temple, Jianfu Temple, Xiangshan Temple, and Huqiu Temple. In the third year of the Qingyuan era of Emperor Ningzong of Song (1197), he was ordered to serve as abbot of Lingyin Temple. Ascending the hall to preach: 'Generally, to support the sect, one must have the true eye on the top of the head and hang the spiritual talisman behind the elbow. Just like when Zen Master Baoshou opened the hall, Zen Master Sansheng pushed out a monk, and Zen Master Baoshou hit him. Zen Master Sansheng said: 'Guiding people like this blinds the eyes of the people in the entire town of Zhenzhou (present-day Zhengding, Hebei).' Zen Master Baoshou threw down his staff and returned to his abbot's room. These two venerable monks casually pushed and squeezed, and then revealed the essence of the Linji sect. It's just that they don't know that life is entirely in the hands of this monk.'

。還有檢點得出者么。昔年覓火和煙得。今日擔泉帶月歸。示眾。古者道拈起也天回地轉。放下也草偃風行。冶父則不然。拈起也乾坤黯黑。放下也瓦礫生光。忽有一個半個驀然[翟*支]瞎頂門。達磨一宗未至寂寥在。示眾。舉臨濟如蒿枝拂相似公案。雪竇曰臨濟放處太危收來太速。師拈拄杖曰。臨濟據令而行不知孤負黃檗。雪竇盡力擔荷也只見得一邊。且道薦福節文在什麼處。擲下拄杖。示眾。舉汾陽曰識得拄杖子行腳事畢。師曰。汾陽雖是開口見膽。未免落在第二頭。驀拈拄杖曰。者個不得喚作拄杖子漆桶。參室中垂語曰。是風動。是幡動。僧擬議師便打出。又曰。不是風動。不是幡動。僧擬議師亦打出。又曰有力量人因甚抬腳不起。又曰開口不在舌頭上。又曰明眼衲僧因什打失鼻孔有賊無贓⊙。僧問如何是一同一質。師曰裂破。曰如何是二同大事。師曰一毛頭上定乾坤。曰如何是三總同參。師曰蝦䗫蚯蚓跛鱉盲龜。曰如何是四同真智。師曰一不成二不是。曰如何是五同遍普。師曰大地撮來無寸土。曰如何是六同具足。師曰猶欠一著。曰如何是七同得失。師曰入泥入水。曰如何是八同生殺。師曰自救不了。曰如何是九同音吼。師曰八角磨盤空里走。曰如何是十同得入。師曰寒山逢拾得。曰與什麼人同得入。師曰

【現代漢語翻譯】現代漢語譯本：還有人能夠檢查並領悟到嗎？過去尋找火種是在煙霧中摸索，今天挑著泉水伴著月亮返回。開示大眾：古人說，『拈起』（拿起）時天翻地轉，『放下』時草隨風倒。冶父（人名，此處指作者自己）卻不是這樣。『拈起』時乾坤一片黑暗，『放下』時瓦礫也生出光芒。如果有一個半個突然間[翟*支]瞎了頂門（指頓悟），達磨（菩提達摩）一宗也不會寂寞了。開示大眾：舉臨濟（臨濟義玄）如蒿枝拂拭一般的公案。雪竇（雪竇重顯）說，臨濟『放』的時候太危險，『收』的時候太快。師父拿起拄杖說：臨濟依令而行，卻辜負了黃檗（黃檗希運）。雪竇盡力承擔，也只看到了一方面。那麼，薦福（寺名）的規矩在哪裡呢？擲下拄杖。開示大眾：舉汾陽（汾陽善昭）說，『識得拄杖子，行腳事畢』。師父說：汾陽雖然是開口見膽，未免落在了第二義。隨即拿起拄杖說：這個不得叫做拄杖子，是漆桶。在參室中開示說：『是風動，是幡動』。僧人稍作思量，師父就打出去。又說：『不是風動，不是幡動』。僧人稍作思量，師父也打出去。又說：『有力量的人為什麼抬不起腳？』又說：『開口不在舌頭上』。又說：『明眼的衲僧為什麼打失鼻孔？有賊無贓。』僧人問：『如何是一同一質？』師父說：『裂破。』問：『如何是二同大事？』師父說：『一毛頭上定乾坤。』問：『如何是三總同參？』師父說：『蝦䗫（青蛙）蚯蚓跛鱉盲龜。』問：『如何是四同真智？』師父說：『一不成二不是。』問：『如何是五同遍普？』師父說：『大地撮來無寸土。』問：『如何是六同具足？』師父說：『猶欠一著。』問：『如何是七同得失？』師父說：『入泥入水。』問：『如何是八同生殺？』師父說：『自救不了。』問：『如何是九同音吼？』師父說：『八角磨盤空里走。』問：『如何是十同得入？』師父說：『寒山（寒山子）逢拾得（拾得）。』問：『與什麼人同得入？』師父說：

【English Translation】 English version: Is there anyone else who can examine and realize this? In the past, searching for fire was groping in the smoke; today, carrying spring water, I return with the moon. Showing the assembly: The ancients said, 'When picked up (raised), heaven and earth revolve; when put down, the grass bends with the wind.' But Yefu (person's name, referring to the author himself) is not like that. 'When picked up,' the universe is dark; 'when put down,' even tiles and rubble emit light. If one or two people suddenly [翟*支] go blind at the top of their heads (referring to sudden enlightenment), the lineage of Damo (Bodhidharma) will not be lonely. Showing the assembly: Citing Linji (Linji Yixuan)'s case of sweeping like a wormwood branch. Xuedou (Xuedou Chongxian) said, Linji 'releases' too dangerously, and 'retracts' too quickly. The master picked up his staff and said: Linji acted according to orders but failed Huangbo (Huangbo Xiyun). Xuedou tried his best to bear it, but only saw one side. So, where are the rules of Jianfu (temple name)? Throwing down the staff. Showing the assembly: Citing Fenyang (Fenyang Shanzhao) saying, 'Recognizing the staff, the pilgrimage is complete.' The master said: Although Fenyang speaks frankly, he inevitably falls into the second meaning. Immediately picking up the staff, he said: This must not be called a staff, it is a lacquer bucket. In the consultation room, he instructed: 'It is the wind that moves, it is the banner that moves.' As soon as the monk contemplated, the master struck him out. He also said: 'It is not the wind that moves, it is not the banner that moves.' As soon as the monk contemplated, the master also struck him out. He also said: 'Why can't a strong person lift his feet?' He also said: 'Speaking is not on the tongue.' He also said: 'Why does a clear-eyed monk lose his nostrils? There is a thief but no stolen goods.' A monk asked: 'What is the same essence?' The master said: 'Tear it apart.' Asked: 'What are the two same great events?' The master said: 'Determining the universe on a single hair.' Asked: 'What are the three total participants?' The master said: 'Frogs, earthworms, lame turtles, blind turtles.' Asked: 'What is the four same true wisdom?' The master said: 'One is not complete, two is not right.' Asked: 'What is the five same pervasive?' The master said: 'Gathering the earth, there is no inch of soil.' Asked: 'What is the six same complete?' The master said: 'Still lacking one move.' Asked: 'What is the seven same gains and losses?' The master said: 'Entering mud and water.' Asked: 'What is the eight same life and death?' The master said: 'Unable to save oneself.' Asked: 'What is the nine same sound roar?' The master said: 'An octagonal millstone runs in the void.' Asked: 'What is the ten same entry?' The master said: 'Hanshan (Hanshanzi) meets Shide (Shide).' Asked: 'With whom do they enter together?' The master said:

胡張三黑李四。曰與誰同音吼。師曰貍奴白牯。曰作么生同生殺。師曰德山棒臨濟喝。曰什麼物同得失。師曰草里輥。曰阿𨚗個同具足。師曰信手拈來著著親。曰是什麼同遍普。師曰針鋒影里騎大鵬等閑挨落天邊月。曰何人同真智。師曰黑山鬼窟。曰孰與總同參。師曰燈籠入露柱。曰𨚗個同大事。師曰嘉州大象陜府鐵牛。曰何物同一質。師曰碗脫丘。師退居東庵。俄屬微疾。因書偈曰。來無所來。去無所去。瞥轉玄關。佛祖罔措。跏趺而寂。塔全身於北高峰之原。

慶元府天童枯禪自鏡禪師

長溪高氏子。受業泉州法石。后遍參諸方。得旨於密庵。出世寧德鳳山。嘉定癸未移鼓山。鑄洪鐘有掛鐘偈曰。一模脫就轉風流。平地教他不肯休。要得洪音喧宇宙。直須更上一層樓。頌鵝湖因唐憲宗詔問如何是佛性曰。因地而倒因地起。離地求起無是理。不離所問語雖親。認著依前還不是。紹定己丑移真州北山。后移天童。甫至而寂。建塔天童。

饒州薦福曹原生禪師

南劍人嘗詠靈雲石曰。云去復來非有意。云來複去亦無心。有無截斷靈何在。突兀一峰青到今。頌長沙與仰山玩月曰。浮雲散盡月當空。兔子懷胎產大蟲。跳出風前弄牙爪。至今撼動廣寒宮。頌僧問古德生死以何為舟航曰。年盡不燒錢。

【現代漢語翻譯】現代漢語譯本胡張三黑李四問道：『什麼與誰同音？』師父說：『貍奴（貓）和白牯（白牛）。』又問：『如何同生共死？』師父說：『德山（德山宣鑒禪師）的棒，臨濟（臨濟義玄禪師）的喝。』又問：『什麼東西一同經歷得失？』師父說：『草里滾。』又問：『哪個一同具足？』師父說：『信手拈來，著著親切。』又問：『是什麼一同遍佈？』師父說：『針鋒影里騎大鵬，等閑挨落天邊月。』又問：『何人一同具有真智？』師父說：『黑山鬼窟。』又問：『誰與一切一同參悟？』師父說：『燈籠進入露柱。』又問：『哪個一同是大事？』師父說：『嘉州（今四川樂山）的大象，陜府（今河南陜縣）的鐵牛。』又問：『什麼東西同一本質？』師父說：『碗脫丘。』師父退居東庵，不久得了小病，於是寫下偈語說：『來無所來，去無所去，瞥轉玄關，佛祖罔措。』然後結跏趺坐而圓寂。塔葬全身於北高峰之原。

慶元府（今浙江寧波）天童枯禪自鏡禪師

是長溪（今福建霞浦）高氏之子。在泉州法石寺受業。後來遍參各方禪師，從密庵禪師處得到旨意。出世在寧德鳳山。嘉定癸未年（1223年）移居鼓山。鑄造洪鐘，有掛鐘偈語說：『一模脫就轉風流，平地教他不肯休。要得洪音喧宇宙，直須更上一層樓。』讚頌鵝湖，因為唐憲宗（唐憲宗，778年-820年）詔問如何是佛性，說：『因地而倒因地起，離地求起無是理。不離所問語雖親，認著依前還不是。』紹定己丑年（1229年）移居真州（今江蘇儀徵）北山，后移居天童寺。剛到就圓寂了，建塔于天童寺。

饒州（今江西波陽）薦福曹原生禪師

是南劍（今福建南平）人，曾經吟詠靈雲石說：『云去復來非有意，云來複去亦無心。有無截斷靈何在，突兀一峰青到今。』讚頌長沙（長沙景岑禪師）與仰山（仰山慧寂禪師）玩月說：『浮雲散盡月當空，兔子懷胎產大蟲。跳出風前弄牙爪，至今撼動廣寒宮。』讚頌僧人問古德生死以何為舟航說：『年盡不燒錢。』

【English Translation】 English version Hu Zhangsan, Hei Lisi asked: 'What rhymes with whom?' The master said: 'Li Nu (cat) and Bai Gu (white cow).' He further asked: 'How do we share life and death?' The master said: 'Deshan's (Chan Master Deshan Xuanjian) stick, Linji's (Chan Master Linji Yixuan) shout.' He further asked: 'What things together experience gain and loss?' The master said: 'Rolling in the grass.' He further asked: 'Which one is fully complete together?' The master said: 'Picking it up casually, every touch is intimate.' He further asked: 'What is it that pervades everywhere together?' The master said: 'Riding a roc in the shadow of a needlepoint, casually knocking down the moon at the edge of the sky.' He further asked: 'Who shares true wisdom together?' The master said: 'The black mountain ghost cave.' He further asked: 'Who participates in enlightenment together with everything?' The master said: 'The lantern enters the dew pillar.' He further asked: 'Which one is a major event together?' The master said: 'The great elephant of Jia Prefecture (now Leshan, Sichuan), the iron ox of Shan Prefecture (now Shan County, Henan).' He further asked: 'What things share the same essence?' The master said: 'Wan Tuo Hill.' The master retired to the East Hermitage, and soon fell ill. Thereupon, he wrote a verse saying: 'Coming from nowhere, going to nowhere, a glimpse turns the mysterious pass, Buddhas and ancestors are at a loss.' Then he sat in full lotus posture and passed away. His whole body was buried in a pagoda at the source of North Peak.

Chan Master Kuchi Zijin of Tiantong Temple in Qingyuan Prefecture (now Ningbo, Zhejiang)

Was the son of the Gao family of Changxi (now Xiapu, Fujian). He received his education at Fashi Temple in Quanzhou. Later, he visited various Chan masters and received the essence from Chan Master Mian. He emerged into the world at Fengshan in Ningde. In the year Guiwei of Jiading (1223), he moved to Gushan. He cast a great bell and had a verse for hanging the bell, saying: 'The mold is cast, turning into elegance, teaching him not to rest on the flat ground. To make the great sound resound throughout the universe, one must go up another level.' Praising Goose Lake, because Emperor Xianzong of Tang (Emperor Xianzong of Tang, 778-820) asked what Buddha-nature is, he said: 'Falling because of the ground, rising because of the ground, seeking to rise away from the ground is unreasonable. Although the words are close without leaving the question, recognizing it as before is still not it.' In the year Jichou of Shaoding (1229), he moved to Beishan in Zhen Prefecture (now Yizheng, Jiangsu), and later moved to Tiantong Temple. He passed away as soon as he arrived, and a pagoda was built at Tiantong Temple.

Chan Master Cao Yuansheng of Jianfu Temple in Rao Prefecture (now Poyang, Jiangxi)

Was a native of Nan Jian (now Nanping, Fujian), once chanted about Lingyun Stone, saying: 'Clouds go and come without intention, clouds come and go also without mind. Where is the spirit when existence and non-existence are cut off? A towering peak is green to this day.' Praising Changsha (Chan Master Changsha Jingcen) and Yangshan (Chan Master Yangshan Huiji) playing with the moon, he said: 'The floating clouds are scattered, and the moon is in the sky, the rabbit conceives and gives birth to a large worm. Jumping out in front of the wind, brandishing its teeth and claws, it still shakes the Guanghan Palace.' Praising a monk asking an ancient master what to use as a boat for life and death, he said: 'No money is burned at the end of the year.'

鼠穴被蛇穿。直饒玄會得。對面隔西天。

太平府隱靜萬庵致柔禪師

潮州陳氏子。上堂。舉天衣懷禪師雁過長空影沉寒水話。頌曰。長空孤雁一聲秋。獻寶波斯鼻似鉤。風捲白雲歸別嶂。黃昏月掛柳絲頭。又頌倩女離魂曰。憶昔春風上苑行。爛窺紅紫厭平生。如今再到曾行處。寂寂無人草自生。頌南泉與歸宗麻谷同去參禮南陽國師曰。金針繡出玉鴛鴦。石女擎來不覆藏。剛被木人偷眼覷。至今兩兩不成雙。

臨安府凈慈潛庵慧光禪師

有化鹽偈曰。合水和泥一處烹。水乾泥盡雪花生。乘時索起捺天價。公驗分明孰敢爭。頌楞嚴經佛謂阿難見見之時見非是見曰。雨洗淡紅桃萼嫩。風搖殘碧柳絲輕。白雲影里怪石露。綠水光中古木清。

侍郎張镃居士

號約齋。字功甫。忠烈王諸孫。官直秘閣學士。造密庵籌室。蒙庵垂示。因舉狗子話忽聞鐘聲悟入。偈曰。鐘一撞。耳根塞。赤肉團邊去個賊。有人問我解何宗。舜若多神面門黑。以書告其悟由。庵肯之。尋掃軌休間徜徉南湖之小園。或幅巾曳杖嘯歌往來澹然忘歸。嘗曰。昔賢有云。不為俗情所染。方能說法度人。蓋光明藏中孰非遊戲。若心常清凈離諸取著。于有差別境中能常入無差別定。則淫房酒肆遍歷道場。鼓樂音聲皆談般若。

【現代漢語翻譯】現代漢語譯本『鼠穴被蛇穿。直饒玄會得。對面隔西天。』

太平府隱靜萬庵致柔禪師

潮州陳氏子。上堂。舉天衣懷禪師雁過長空影沉寒水話。頌曰：『長空孤雁一聲秋。獻寶波斯鼻似鉤。風捲白雲歸別嶂。黃昏月掛柳絲頭。』又頌倩女離魂曰：『憶昔春風上苑行。爛窺紅紫厭平生。如今再到曾行處。寂寂無人草自生。』頌南泉與歸宗麻谷同去參禮南陽國師曰：『金針繡出玉鴛鴦。石女擎來不覆藏。剛被木人偷眼覷。至今兩兩不成雙。』

臨安府凈慈潛庵慧光禪師

有化鹽偈曰：『合水和泥一處烹。水乾泥盡雪花生。乘時索起捺天價。公驗分明孰敢爭。』頌楞嚴經佛謂阿難見見之時見非是見曰：『雨洗淡紅桃萼嫩。風搖殘碧柳絲輕。白雲影里怪石露。綠水光中古木清。』

侍郎張镃（zī）居士

號約齋，字功甫。忠烈王諸孫。官直秘閣學士。造密庵籌室。蒙庵垂示。因舉狗子話忽聞鐘聲悟入。偈曰：『鐘一撞。耳根塞。赤肉團邊去個賊。有人問我解何宗。舜若多神面門黑。』以書告其悟由。庵肯之。尋掃軌休間徜徉南湖之小園。或幅巾曳杖嘯歌往來澹然忘歸。嘗曰：『昔賢有云。不為俗情所染。方能說法度人。蓋光明藏中孰非遊戲。若心常清凈離諸取著。于有差別境中能常入無差別定。則淫房酒肆遍歷道場。鼓樂音聲皆談般若。』

【English Translation】 English version 'The rat hole is penetrated by a snake. Even if you profoundly understand, the opposite side is as far as the Western Heaven.'

Chan Master Zhi Rou of Wan'an Hermitage in Taiping Prefecture

A son of the Chen family from Chaozhou. He ascended the Dharma hall and cited the story of Chan Master Tianyi Huai about the wild goose flying across the sky and its reflection sinking in the cold water. He composed a verse saying: 'A lone wild goose cries in the autumn sky. A Persian offering treasure has a hooked nose. The wind rolls white clouds back to separate peaks. At dusk, the moon hangs on the willow branches.' He also composed a verse on the separated soul of Qian Nv, saying: 'I remember walking in the imperial garden in the spring breeze. I was tired of seeing the red and purple everywhere. Now I return to the place I once walked. It is desolate and empty, with grass growing wild.' He composed a verse on Nanquan, Guizong, and Magu going together to visit National Teacher Nanyang, saying: 'Golden needles embroider mandarin ducks of jade. A stone woman holds them up without dropping or hiding them. Just as a wooden man steals a glance, to this day, they remain unpaired.'

Chan Master Hui Guang of Qian'an Hermitage in Jingci Temple, Lin'an Prefecture

He has a verse on transforming salt, saying: 'Mixing water and mud, they are cooked together. When the water dries and the mud is gone, snow-like flowers are born. When the time comes to demand the price, it is as high as the sky. The official proof is clear, who dares to argue?' He composed a verse on the Shurangama Sutra, where the Buddha tells Ananda that when seeing sees, the seeing is not the seeing, saying: 'Rain washes the light red peach petals tender. Wind sways the remaining green willow branches lightly. Strange rocks are exposed in the shadows of white clouds. Ancient trees are clear in the light of green water.'

Layman Zhang Zai

Also known as Yuezhai, with the courtesy name Gongfu. He was a descendant of Prince Zhonglie. He served as a scholar in the Secretariat. He built a chamber for Mi'an and received instructions from Meng'an. He suddenly attained enlightenment upon hearing the sound of a bell after contemplating the story of the dog. He composed a verse saying: 'The bell strikes once. The ears are blocked. A thief leaves the mass of red flesh. If someone asks me what sect I understand, Shun Ruoduo's face is black.' (Shun Ruoduo: a deity in Buddhism) He informed [Meng'an] of the cause of his enlightenment in a letter. Meng'an acknowledged it. Afterwards, he swept the paths during his leisure time, wandering in the small garden of South Lake. Sometimes he wore a turban and carried a staff, singing and chanting back and forth, naturally forgetting to return home. He once said: 'The sages of the past said that only by not being contaminated by worldly emotions can one preach the Dharma and liberate people. In the treasury of light, what is not a game? If the mind is always pure and detached from all attachments, and one can always enter the samadhi of non-differentiation in the realm of differentiation, then brothels and taverns are all places of practice, and the sounds of drums and music all speak of Prajna (wisdom).'

倘知因物隔境逐情移。如鳥粘黐動傷軀命。又烏知所謂說法度人者哉。后舍宅建慧云寺。請密庵開山。

天童觀禪師法嗣(師嗣凈慈一。會元無出。今收入補燈)

平江府虎丘[仁-二+幻]堂善濟禪師

贊魚籃觀音像曰。云𩯭濃妝苦強顏。為他閑事入塵寰。攜來活底無人買。祇作尋常死貨看。

天童穎禪師法嗣(師嗣焦山體。會元無出。今收入補燈)

臨安府靈隱荊叟如玨禪師

婺州人。初參癡鈍于鐘山。嘗呈偈曰。鐘山白刃赤身挨。幾度曾經被活埋。一自人亡家破后。了知無位可安排。鈍肯之。住後上堂。新歲擊新鼓。普施新法雨。萬物盡從新。一一就規矩。普賢大士忻歡。乘時打開門戶。放出白象王。遍地無尋處。拈拄杖曰。惟有者個不屬故新。等閑開口吞卻法身。擲下曰是什麼。千年桃核里。元是舊時仁。端平春自育王升徑山。小參。我此一宗正令全提。如暴風卒雨鼓盪無前。石火電光追奔不及。舉意即迷源。抬頭已蹉過。不是目前法。莫生種種心。縱汝三種互修剋期取證。第一頭第三首。萬拄千撐轉見氣急。殊不知髑髏未具己眼先明。呱地一聲千了百當。然雖如是。親證者萬中無一二。錯會者數有恒河沙。僧問如何是佛。師曰爛冬瓜。覆成頌曰。如何是佛爛冬瓜。咬

【現代漢語翻譯】現代漢語譯本倘若知道因為外物阻隔，隨著環境變化而轉移情感，就像鳥兒被塗滿粘膠的樹枝粘住一樣，動彈就會傷害身體性命。又怎麼會知道所謂的說法度人呢？後來（善濟禪師）在住所建造慧云寺，請密庵禪師來開山。

天童觀禪師法嗣（天童觀禪師師承凈慈一禪師。《禪宗會元》中沒有記載，現在收入《補燈錄》）

平江府虎丘幻堂善濟禪師

讚頌魚籃觀音像說：『雲鬢濃妝，勉強露出笑容，爲了他人的閑事來到人世間。帶來的活魚無人購買，只被當作尋常的死魚看待。』

天童穎禪師法嗣（天童穎禪師師承焦山體禪師。《禪宗會元》中沒有記載，現在收入《補燈錄》）

臨安府靈隱荊叟如玨禪師

婺州人。最初向鐘山的癡鈍禪師參學。曾經呈上一偈說：『鐘山白刃，赤身靠近，幾度曾經被活埋。自從人亡家破之後，才知道沒有位置可以安排。』癡鈍禪師認可了他。後來住持寺院後上堂說法：『新年敲響新鼓，普遍降下新的法雨。萬物都煥然一新，一切都符合規矩。普賢大士歡喜，趁著時機打開門戶。放出白象王（普賢菩薩的坐騎），遍地都找不到軌跡。』拈起拄杖說：『只有這個不屬於新舊。輕易開口就吞掉法身。』擲下拄杖說：『是什麼？千年桃核里，原本是舊時的仁。』端平年間（南宋，1234-1236）春天，從育王寺升座到徑山寺。小參時說：『我這一宗的正令完全提持，像暴風驟雨一樣，鼓盪向前，勢不可擋。石火電光，追趕不及。一起心動念就迷失了根源，一抬頭就已經錯過了。』不是眼前的法，不要生出種種妄心。縱然你三種互修，限期取證，第一頭第三首，萬般支撐反而顯得氣喘吁吁。殊不知頭顱尚未具備，己眼已經先明，呱地一聲，千了百當。』雖然如此，親身證悟的人萬中無一二，錯誤理解的人卻多如恒河沙數。僧人問：『如何是佛？』禪師說：『爛冬瓜。』又作頌說：『如何是佛爛冬瓜，咬

【English Translation】 English version If one knows that emotions shift due to being separated by external objects and changing environments, like a bird stuck to a sticky branch, movement will injure its body and life. How would it know what it means to preach the Dharma and save people? Later, (Zen Master Shanjii) built Huiyun Temple at his residence and invited Zen Master Mi'an to inaugurate it.

Successor of Zen Master Guantong Guan of Tiantong (Zen Master Guantong Guan succeeded Zen Master Yijing Ci. Not recorded in Zongmen Huiyuan, now included in Supplementary Records of the Lamp)

Zen Master Shanjii of Hǔqiū [Rén-Èr+Huàn] Hall in Pingjiang Prefecture

Praising the image of the Fish Basket Guanyin, he said: 'Cloudy hair and heavy makeup, forcing a smile, coming to the mortal world for the sake of others' trivial matters. The brought live fish are not bought by anyone, only regarded as ordinary dead goods.'

Successor of Zen Master Ying of Tiantong (Zen Master Ying succeeded Zen Master Ti of Jiaoshan. Not recorded in Zongmen Huiyuan, now included in Supplementary Records of the Lamp)

Zen Master Rujue, known as Jīngsǒu, of Lingyin Temple in Lin'an Prefecture

A native of Wuzhou. He initially studied with Zen Master Chīdùn at Zhongshan. He once presented a verse saying: 'Zhongshan's white blade, approaching with a bare body, having been buried alive several times. Since the death of people and the destruction of the family, I know that there is no position to arrange.' Chīdùn approved of him. Later, after residing in the temple, he ascended the hall and said: 'The new year strikes the new drum, universally bestowing new Dharma rain. All things are renewed, everything conforms to the rules. Samantabhadra Bodhisattva rejoices, taking the opportunity to open the gate. Releasing the White Elephant King (Samantabhadra Bodhisattva's mount), there is no trace to be found everywhere.' He picked up the staff and said: 'Only this one does not belong to the old or new. Casually opening the mouth swallows the Dharmakaya.' He threw down the staff and said: 'What is it? In the thousand-year-old peach pit, it was originally the old benevolence.' In the spring of the Duānpíng era (Southern Song Dynasty, 1234-1236), he ascended from Yùwáng Temple to Jìngshān Temple. During a small gathering, he said: 'The correct decree of my sect is completely upheld, like a storm and rain, drumming forward, unstoppable. Sparks of flint and flashes of lightning cannot catch up. A single thought arises and one is lost from the source, a glance up and one has already missed it.' It is not the Dharma before your eyes, do not generate all kinds of deluded thoughts. Even if you cultivate the three mutually and aim to attain enlightenment within a set period, the first head and the third neck, ten thousand supports only make you appear breathless. Little do you know that before the skull is complete, your own eyes are already clear, with a 'gua' sound, everything is completely understood.' Even so, there is only one or two out of ten thousand who personally realize it, but those who misunderstand it are as numerous as the sands of the Ganges. A monk asked: 'What is Buddha?' The Zen master said: 'Rotten winter melon.' He also composed a verse saying: 'What is Buddha? Rotten winter melon, bite'

著冰霜透齒牙。根蒂雖然無窖子。一年一度一開花。佛成道日頌曰。六年雪嶺方成道。打失從前鬼眼睛。滿面慚惶無著處。至今生怕是明星。

萬壽觀禪師法嗣(師嗣大洪證。會元無出。今收入補燈)

杭州黃龍無門慧開禪師

杭州梁氏子。參月林看無字話。六年無省。乃奮志克責。誓曰。若去睡眠爛卻我身。一日在法座邊立。忽聞齋鼓聲有省。偈曰。青天白日一聲雷。大地群生眼豁開。萬象森羅齊叩首。須彌𨁝跳舞三臺。次日入室欲通所得。林遽曰何處見神見鬼了也。師便喝。林亦喝。師又喝。自此機語吻合。淳祐六年奉旨開山護國仁王寺。上堂。是非長短耳邊風。切莫于中覓異同。要得八風吹不動。放教心地等虛空。慈雲老人只解順水張帆不能逆風把柁。黃龍又且不然。是非都去了。是非里薦取。何故聻。幾度黑風翻大浪。未曾聞道釣舟傾。屬歲大旱。宋理宗召師祈雨。還而默坐。帝遣內侍問之。師曰寂然不動感而遂通。既而大雨。賜號佛眼禪師。

潭州石霜竹巖妙印禪師

對月看經偈曰。未動舌頭文彩露。五千余卷一時周。若言待月重開卷。敢保驢年未徹頭。

南嶽下十九世

雪峰珍禪師法嗣

杭州徑山元叟行端禪師

臺之臨海何氏子。初參藏叟于徑

【現代漢語翻譯】著冰霜透齒牙：冰霜寒冷刺骨。根蒂雖然無窖子：樹根雖然沒有地窖保護。一年一度一開花：每年仍然按時開放。佛成道日頌曰：在佛陀成道日時吟誦道。六年雪嶺方成道：佛陀在雪山苦修六年才得道。打失從前鬼眼睛：失去了從前迷惑的眼睛。滿面慚惶無著處：滿臉慚愧，無地自容。至今生怕是明星：至今仍然害怕看到啟明星。

萬壽觀禪師法嗣(師嗣大洪證。會元無出。今收入補燈)：萬壽觀禪師的法嗣（他的老師是大洪證，會元沒有出現，現在收入補燈）。

杭州黃龍無門慧開禪師：杭州黃龍山的無門慧開禪師。

杭州梁氏子：杭州梁氏之子。參月林看無字話：參拜月林禪師，參「無」字話頭。六年無省：六年都沒有領悟。乃奮志克責：於是奮發努力，嚴格要求自己。誓曰：發誓說。若去睡眠爛卻我身：如果貪睡，就讓我的身體腐爛。一日在法座邊立：有一天站在法座旁邊。忽聞齋鼓聲有省：忽然聽到齋飯的鼓聲，有所領悟。偈曰：於是作偈說。 ****一聲雷：如同晴天霹靂一聲巨響。大地群生眼豁開：大地上的所有眾生都豁然開悟。萬象森羅齊叩首：世間萬象都一起叩頭。須彌𨁝跳舞三臺：須彌山也跳起舞來，如同三臺星一樣。次日入室欲通所得：第二天進入方丈室，想要印證所悟。林遽曰何處見神見鬼了也：月林禪師突然說，你從哪裡見到神見到鬼了？師便喝：慧開禪師便大喝一聲。林亦喝：月林禪師也大喝一聲。師又喝：慧開禪師又大喝一聲。自此機語吻合：從此機鋒應對，完全契合。淳祐六年(1246)奉旨開山護國仁王寺：淳祐六年(1246)奉皇帝的旨意開山建立護國仁王寺。上堂：上堂說法。是非長短耳邊風：是非長短就像耳邊的風。切莫于中覓異同：千萬不要在其中尋找差異和相同。要得八風吹不動：想要達到八風吹不動搖的境界。放教心地等虛空：就要讓心地像虛空一樣空曠。慈雲老人只解順水張帆不能逆風把柁：慈雲老人只懂得順風張帆，不懂得逆風掌舵。黃龍又且不然：黃龍禪師卻不是這樣。是非都去了：是非都放下了。是非里薦取：在是非之中薦取。何故聻：為什麼呢？幾度黑風翻大浪：多少次黑風掀起巨浪。未曾聞道釣舟傾：從未聽說過釣魚的船被打翻。屬歲大旱：那年發生大旱災。宋理宗召師祈雨：宋理宗召見慧開禪師祈求下雨。還而默坐：慧開禪師回來后默默地坐著。帝遣內侍問之：皇帝派內侍去詢問。師曰寂然不動感而遂通：慧開禪師說，寂然不動，感應自然通達。既而大雨：不久就下起了大雨。賜號佛眼禪師：皇帝賜號佛眼禪師。

潭州石霜竹巖妙印禪師：潭州石霜山的竹巖妙印禪師。

對月看經偈曰：對著月亮看經書，作偈說。未動舌頭文彩露：還沒動舌頭，經文的文采就顯露出來。五千余卷一時周：五千多卷經書一時之間就讀完了。若言待月重開卷：如果說要等到月亮出來再打開經卷。敢保驢年未徹頭：我敢保證到驢年也無法徹悟。

南嶽下十九世：南嶽一脈的第十九代。

雪峰珍禪師法嗣：雪峰珍禪師的法嗣。

杭州徑山元叟行端禪師：杭州徑山的元叟行端禪師。

臺之臨海何氏子：臺州臨海何氏之子。初參藏叟于徑：最初在徑山參拜藏叟禪師。

【English Translation】 Wearing ice and frost, piercing the teeth: Although the roots have no cellar: It blooms once a year: A verse on the day of Buddha's enlightenment says: After six years on the snowy mountain, he attained enlightenment: Lost the eyes of the former ghost: Full of shame and nowhere to rest: Still afraid of the morning star:

Successor of Chan Master Wanshou Guan (His teacher was Da Hongzheng. Huiyuan did not appear. Now included in the Supplement to the Lamp.):

Chan Master Wumen Huikai of Huanglong Mountain in Hangzhou:

A man of the Liang family in Hangzhou: He visited Yue Lin to contemplate the 'Wu' (無, meaning 'no' or 'nothingness') character: He had no awakening for six years: So he resolved to be strict with himself: He vowed: If I go to sleep, may my body rot: One day he stood by the Dharma seat: Suddenly he heard the sound of the meal drum and had an awakening: He composed a verse: A thunderclap: The eyes of all living beings on earth opened wide: All phenomena in the universe prostrate themselves: Mount Sumeru jumps and dances like the Three Terraces stars: The next day he entered the room to verify what he had attained: Lin suddenly said, 'Where did you see gods and ghosts?' The master then shouted. Lin also shouted. The master shouted again. From then on, their responses matched perfectly. In the sixth year of Chunyou (1246), he was ordered to open the mountain and establish the Huguo Renwang Temple: Ascending the hall: Right and wrong, long and short, are like wind in the ears: Do not seek differences and similarities in them: If you want to be unmoved by the eight winds: Let your mind be like empty space: Old man Ciyun only knows how to raise the sail with the current, but cannot steer against the wind: Huanglong is not like that. Right and wrong are all gone. Recommend and take in right and wrong. Why? How many times has the black wind turned over huge waves? I have never heard of a fishing boat capsizing. There was a great drought that year. Emperor Lizong of Song summoned the master to pray for rain. He returned and sat in silence. The emperor sent a eunuch to ask him. The master said, 'Stillness and non-movement, feeling and communication will be achieved.' Soon after, there was heavy rain. He was given the title Chan Master Buddha Eye.

Chan Master Miaoyin of Zhuyan, Shishuang Mountain, Tanzhou:

A verse on reading the scriptures by moonlight says: Before the tongue moves, the literary brilliance is revealed: More than five thousand volumes are read at once: If you say you will wait for the moon to open the scroll again: I dare to guarantee that you will not understand until the year of the donkey.

Nineteenth generation under Nan Yue:

Successor of Chan Master Xuefeng Zhen:

Chan Master Yuansou Xingduan of Jingshan Mountain in Hangzhou:

A man of the He family in Linhai, Taizhou: He first visited Chan Master Zangsou at Jing.

山。叟問你是什處人。師曰臺州。叟便喝。師展坐具。叟又喝。師收坐具。叟曰放汝三十棒。參堂去。師于言下豁然頓悟。一日侍次。叟曰我泉南無僧。師曰和尚聻。叟便棒。師接住曰莫道無僧好。叟頷之。即延入侍司。及叟告寂即至凈慈依石林鞏禪師。林處以記室。復參雪巖。巖問何處來。師曰兩浙。巖曰因甚語音不同。師曰合取臭口。巖曰。獺徑橋高。集云峰峻。未識書記在。師拍手曰鴨吞螺螄眼睛突出。巖笑顧謂侍者曰點好茶來。師曰也不消得。遂送師居蒙堂。大德四年庚子出世湖之資福。學徒奔輳名聞京國。特旨賜慧文正辯禪師。次主中天竺。皇慶壬子遷靈隱。有旨設水陸大會於金山。命師升座說法。加賜佛日普照。至治壬戌補徑山。泰定甲子上為降璽書作大護持。仍賜金襕袈裟。師至是三被金襕之賜。僧問。三聖和尚道我逢人則出。出則不為人。興化和尚道我逢人則不出。出則便為人。意旨如何。師曰。雞衘燈𧣴走。鱉咬釣魚竿。僧曰。為人不為人則且止。如何是逢人出底句。師曰知。僧曰。逢人出不出則且止。如何是為人底句。師曰切。問如何是正法眼藏。師曰十字街頭石敢當。曰莫只者便是么。師曰月似彎弓少雨多風。僧參。師問曰何方聖者甚處靈祇。曰臨朕砧。師曰杜撰禪和如麻似粟。參堂去。又勘

【現代漢語翻譯】現代漢語譯本：山。一位老者問：『你是哪裡人？』禪師說：『臺州（地名）。』老者便大喝一聲。禪師展開坐具。老者又大喝一聲。禪師收起坐具。老者說：『饒你三十棒，去參堂吧。』禪師在言下豁然頓悟。一日，禪師在旁侍候。老者說：『我泉南（地名）沒有僧人。』禪師說：『和尚您呢？』老者便打。禪師接住說：『莫說沒有僧人好。』老者點頭認可。於是請禪師入內侍奉。等到老者圓寂后，禪師便前往凈慈寺，依止石林鞏禪師。石林鞏禪師讓禪師擔任記室。禪師又參訪雪巖禪師。雪巖禪師問：『你從哪裡來？』禪師說：『兩浙（地名）。』雪巖禪師說：『為何語音不同？』禪師說：『合上你的臭嘴。』雪巖禪師說：『獺徑橋高，集云峰峻，不知書記在哪裡？』禪師拍手說：『鴨吞螺螄眼睛突出。』雪巖禪師笑著回頭對侍者說：『點好茶來。』禪師說：『也不需要。』於是送禪師居住在蒙堂。大德四年（1300年），禪師在湖州的資福寺開堂說法，四方學徒紛紛前來，名聲傳遍京城。朝廷特旨賜號『慧文正辯禪師』。之後主持中天竺寺。皇慶壬子年（1312年）遷往靈隱寺。朝廷下旨在金山寺設立水陸法會，命禪師升座說法，加賜『佛日普照』的稱號。至治壬戌年（1322年）補徑山寺。泰定甲子上（1324年）為降璽書作大護持，仍賜金襕袈裟。禪師至此三次被賜予金襕袈裟。有僧人問：『三聖和尚說「我逢人則出，出則不為人」，興化和尚說「我逢人則不出，出則便為人」，意旨如何？』禪師說：『雞銜燈心草走，鱉咬釣魚竿。』僧人說：『為人不為人暫且不說，如何是逢人出底句？』禪師說：『知。』僧人說：『逢人出不出暫且不說，如何是為人底句？』禪師說：『切。』問：『如何是正法眼藏？』禪師說：『十字街頭石敢當。』問：『莫非只是這個？』禪師說：『月似彎弓少雨多風。』僧人蔘禪。禪師問：『何方聖者，甚處靈祇？』僧人說：『臨朕砧。』禪師說：『胡說八道的禪和子多如麻粟，去參堂。』又勘驗。

【English Translation】 English version: At the mountain, an old man asked: 'Where are you from?' The Chan master said: 'Taizhou (place name).' The old man then shouted loudly. The Chan master spread out his sitting mat. The old man shouted again. The Chan master put away his sitting mat. The old man said: 'I'll spare you thirty blows, go to the meditation hall.' The Chan master suddenly had a complete awakening upon hearing these words. One day, the Chan master was attending by the side. The old man said: 'In Quannan (place name), I have no monks.' The Chan master said: 'What about you, venerable monk?' The old man then struck him. The Chan master caught the blow and said: 'Don't say there are no good monks.' The old man nodded in agreement. Thereupon, he invited the Chan master inside to serve. After the old man passed away, the Chan master went to Jingci Temple and relied on Chan Master Shilin Gong. Chan Master Shilin Gong appointed the Chan master as secretary. The Chan master then visited Chan Master Xueyan. Chan Master Xueyan asked: 'Where do you come from?' The Chan master said: 'Liangzhe (place name).' Chan Master Xueyan said: 'Why is your accent different?' The Chan master said: 'Shut your stinky mouth.' Chan Master Xueyan said: 'The Otter Path Bridge is high, and the Jiyun Peak is steep, I wonder where the secretary is?' The Chan master clapped his hands and said: 'A duck swallowing a snail, its eyes bulge out.' Chan Master Xueyan laughed and turned to the attendant, saying: 'Bring some good tea.' The Chan master said: 'There's no need.' Thereupon, he sent the Chan master to reside in Mengtang. In the fourth year of Dade (1300), the Chan master opened a Dharma hall at Zifu Temple in Huzhou, and students from all directions flocked to him, his fame spreading throughout the capital. The court specially bestowed the title 'Chan Master Huiwen Zheng Bian'. Later, he presided over Zhongtianzhu Temple. In the Renzi year of Huangqing (1312), he moved to Lingyin Temple. The court issued an edict to establish a Water and Land Dharma Assembly at Jinshan Temple, ordering the Chan master to ascend the seat and preach the Dharma, and bestowed the title 'Buddha Sun Universally Illuminating'. In the Renxu year of Zhizhi (1322), he supplemented Jingshan Temple. In the Jiazi year of Taiding (1324), he made great protection for the imperial decree, and was still bestowed a kasaya of gold brocade. The Chan master was bestowed the kasaya of gold brocade three times. A monk asked: 'Venerable Sansheng said, "When I meet someone, I come forth, but coming forth is not for the sake of others." Venerable Xinghua said, "When I meet someone, I do not come forth, but coming forth is for the sake of others." What is the meaning of this?' The Chan master said: 'A chicken carries a lamp wick and runs, a turtle bites a fishing rod.' The monk said: 'Leaving aside whether it is for the sake of others or not, what is the phrase of coming forth when meeting someone?' The Chan master said: 'Know.' The monk said: 'Leaving aside whether one comes forth or not when meeting someone, what is the phrase of being for the sake of others?' The Chan master said: 'Cut.' Asked: 'What is the Treasury of the Eye of the True Dharma?' The Chan master said: 'The Stone Dare-to-Act at the crossroads.' Asked: 'Is that all it is?' The Chan master said: 'The moon is like a bent bow, little rain and much wind.' A monk sought instruction. The Chan master asked: 'Which saint from what direction, which spirit from what place?' The monk said: 'Approaching the imperial anvil.' The Chan master said: 'Nonsensical Chan practitioners are as numerous as hemp and millet, go to the meditation hall.' Further examination.

一僧曰棋盤石斫破你腦門。缽盂池浸爛你腳板。僧擬答。師便喝。又勘一僧曰。劈開華岳連天秀。放出黃河徹底清。即且置。平實地上道將一句來。僧擬開口。師便打。上堂。即心即佛。蜜果換苦葫蘆。非心非佛。寶器貯于不凈。不是心不是佛不是物。鄭州出曹門。且喜沒交涉。拈拄杖曰。拄杖子鉆過北郁單越。走向西瞿耶尼。今向翔鳳山中興雲吐霧去也。卓一卓曰。大洋海底火發。燒卻嘉州大像頷下眉毛。復卓一卓下座。上堂。三世諸佛拈向一邊。六代祖師置之一壁。十二時中且要識得自家主人翁。隨處作主。立處皆真。五欲八風搖撼不動。四生九有籠罩不住。方有少分相應。我且問你。著衣吃飯屙屎送溺。行住坐臥見聞覺知。且阿那個是你主人翁。有般漢便向第八識里妄生卜度。便道呼之有聲不見其形。只今言談抵對歷歷孤明。豈不是我自家主人翁。錯了也。此是無量劫來生死根本。無始劫來業識癡團。便得你七顛八倒。役得你萬苦千辛。豈可認以為實。降此之外畢竟阿那個是你主人翁。復高聲喚曰。主人翁。惺惺著。上堂。古戌朝鳴角。空山夜答鐘。時人皆共聽。何處不圓通。元宵上堂並謝監收浴主維那。千粒萬粒從一粒生。只者一粒從甚麼處生。千燈萬燈從一燈起。只者一燈從甚麼處起。識得一燈。千燈萬燈

【現代漢語翻譯】現代漢語譯本一個和尚說：『用棋盤石砍破你的腦門，用缽盂池浸爛你的腳板。』那和尚正要回答，禪師便喝止了他。又考問另一個和尚說：『劈開華岳（華山，位於陜西）連天的秀麗，放出黃河徹底的清澈。』這些且先放下，在平實的地上說一句來。那和尚剛要開口，禪師便打了他。禪師上堂說法：『即心即佛（禪宗用語，指人的本心就是佛），好比用蜜果換苦葫蘆。非心非佛（禪宗用語，指不要執著於心或佛），好比寶器貯藏在不乾淨的地方。不是心不是佛不是物，就像從鄭州出曹門一樣，可喜的是沒有交涉。』禪師拿起拄杖說：『這拄杖子鉆過北郁單越（佛教傳說中的四大部洲之一），走向西瞿耶尼（佛教傳說中的四大部洲之一）。現在要到翔鳳山中興雲吐霧去了。』禪師用拄杖敲了一下，說：『大洋海底火發，燒卻嘉州大佛（樂山大佛，位於四川）頷下的眉毛。』說完又敲了一下，走下座位。禪師上堂說法：『三世諸佛（過去、現在、未來一切諸佛）拈向一邊，六代祖師（指禪宗六祖慧能）置之一壁。十二時中且要識得自家主人翁。隨處作主，立處皆真。五欲（色、聲、香、味、觸）八風（利、衰、毀、譽、稱、譏、苦、樂）搖撼不動，四生（胎生、卵生、濕生、化生）九有（欲界、色界、無色界）籠罩不住，方有少分相應。』我且問你，著衣吃飯屙屎送溺，行住坐臥見聞覺知，且阿那個是你主人翁？有般漢便向第八識（阿賴耶識，佛教唯識宗所說的藏識）里妄生卜度，便道呼之有聲不見其形。只今言談抵對歷歷孤明，豈不是我自家主人翁？錯了也。此是無量劫來生死根本，無始劫來業識癡團。便得你七顛八倒，役得你萬苦千辛。豈可認以為實？降此之外畢竟阿那個是你主人翁？』復高聲喚曰：『主人翁，惺惺著。』禪師上堂說法：『古戌朝鳴角，空山夜答鐘。時人皆共聽，何處不圓通？』元宵節上堂並感謝監收、浴主、維那：『千粒萬粒從一粒生，只者一粒從甚麼處生？千燈萬燈從一燈起，只者一燈從甚麼處起？識得一燈，千燈萬燈。』

【English Translation】 English version A monk said, 'I'll smash your forehead with a chessboard stone, and soak your feet rotten in the alms bowl pond.' As the monk was about to answer, the master shouted. He then examined another monk, saying, 'Split open Mount Hua (Huashan Mountain, located in Shaanxi) with its towering beauty, and release the Yellow River to its utter clarity.' Let's set that aside for now. Speak a phrase from solid ground. As the monk was about to open his mouth, the master struck him. The master ascended the hall and preached: 'The mind itself is the Buddha (a Zen term, referring to the inherent mind of a person being the Buddha), like exchanging a honey fruit for a bitter gourd. Neither mind nor Buddha (a Zen term, referring to not being attached to either mind or Buddha), like a precious vessel stored in an unclean place. Neither mind nor Buddha nor thing, like leaving Cao Gate from Zhengzhou, thankfully without involvement.' The master picked up his staff and said, 'This staff has drilled through Uttarakuru (one of the four great continents in Buddhist cosmology), and is heading towards Aparagodaniya (one of the four great continents in Buddhist cosmology). Now it will go to Mount Xiangfeng to raise clouds and emit mist.' The master struck the ground once with his staff, saying, 'Fire erupts from the bottom of the great ocean, burning the eyebrows under the chin of the Great Buddha of Jiazhou (Leshan Giant Buddha, located in Sichuan).' After saying this, he struck the ground again and descended from his seat. The master ascended the hall and preached: 'The Buddhas of the three times (past, present, and future Buddhas) are placed to one side, and the six patriarchs (referring to the Sixth Patriarch of Zen Buddhism, Huineng) are placed against a wall. Throughout the twelve hours, you must recognize your own master. Be the master everywhere, and wherever you stand is truth. The five desires (form, sound, smell, taste, touch) and eight winds (gain, loss, disgrace, honor, praise, ridicule, suffering, joy) cannot shake you, and the four births (womb-born, egg-born, moisture-born, transformation-born) and nine realms of existence (desire realm, form realm, formless realm) cannot encompass you. Only then will you have a slight correspondence.' I ask you, putting on clothes, eating food, defecating, urinating, walking, standing, sitting, lying down, seeing, hearing, perceiving, and knowing, which one is your master? Some people rashly speculate in the eighth consciousness (Alaya-vijñana, the storehouse consciousness in Buddhist Yogacara), saying that it can be called out but has no form. Right now, speaking and answering are clearly and distinctly bright. Isn't this my own master? You're wrong. This is the root of birth and death from countless eons, the clump of karmic consciousness from beginningless eons. It makes you stumble and fall, and makes you suffer ten thousand hardships. How can you recognize it as real? Apart from this, who is your master after all?' He then shouted loudly, 'Master, be awake!' The master ascended the hall and preached: 'The ancient fortress sounds the horn at dawn, and the empty mountain answers the bell at night. People all listen together. Where is there no perfect understanding?' Ascending the hall on the Lantern Festival and thanking the supervisor, bath master, and director: 'A thousand grains, ten thousand grains, come from one grain. From where does this one grain come? A thousand lamps, ten thousand lamps, arise from one lamp. From where does this one lamp come? Recognize one lamp, and you recognize a thousand lamps, ten thousand lamps.'

燈燈不疑。識得一粒。千粒萬粒粒粒無礙。三腳驢子弄蹄行。踏破無邊香水海。拈拄杖卓一卓曰。頂門上也少者一槌不得。至正辛巳八月四日書偈訣眾曰。本無生滅。焉有去來。冰河發焰。鐵樹花開。投筆垂一足而化。奉全身窆于寂照塔院。

凈慈穎禪師法嗣

溫州江心一山了萬禪師

撫州臨川金氏子。年十五業程文有聲。然出家素志莫能奪。去從金溪常樂院祝髮。東叟領南屏擇師掌記。師偶經神祠見紙灰隨風旋起。脫然忘所證。亟以白叟。叟詰之終無疑滯。遂蒙印可。后游天臺眾請開法寒巖。遷紫籜疏山開先。升住江心。少不適意輒棄去。會廬山月澗明禪師遣舟迎歸東溪。及明沒。開先之眾復請。乃回開先。皇慶元年冬遘疾。書訣坐逝。

明州岳林栯堂益禪師

溫州人。上堂。古者道我者里無法與人。只是據款結案。彰聖者里亦無法與人。亦不據款結案。拈拄杖曰。如何是佛。赤腳踏蓮花。如何是佛向上事。雕樑畫棟。擲下拄杖便歸方丈。二月十五日上堂。擊拂一下曰。彰聖今日將三十年前冷灰中爆出黑豆換老胡眼睛去也。喝一喝曰。設有一法過於涅槃。我此一喝不作一喝用。

育王觀禪師法嗣

洪州仰山晦機元熙禪師

南昌唐氏子。與兄元齡俱習進士業。元齡

【現代漢語翻譯】現代漢語譯本燈燈不疑。識得一粒。千粒萬粒粒粒無礙。三腳驢子弄蹄行。踏破無邊香水海。拈拄杖卓一卓曰：『頂門上也少者一槌不得。』至正辛巳（1341年）八月四日書偈訣眾曰：『本無生滅，焉有去來？冰河發焰，鐵樹花開。』投筆垂一足而化。奉全身窆于寂照塔院。

凈慈穎禪師法嗣

溫州江心一山了萬禪師

撫州臨川金氏子。年十五業程文有聲。然出家素志莫能奪。去從金溪常樂院祝髮。東叟領南屏擇師掌記。師偶經神祠見紙灰隨風旋起。脫然忘所證。亟以白叟。叟詰之終無疑滯。遂蒙印可。后游天臺眾請開法寒巖。遷紫籜疏山開先。升住江心。少不適意輒棄去。會廬山月澗明禪師遣舟迎歸東溪。及明沒。開先之眾復請。乃回開先。皇慶元年（1312年）冬遘疾。書訣坐逝。

明州岳林栯堂益禪師

溫州人。上堂。古者道我者里無法與人。只是據款結案。彰聖者里亦無法與人。亦不據款結案。拈拄杖曰：『如何是佛？赤腳踏蓮花。如何是佛向上事？雕樑畫棟。』擲下拄杖便歸方丈。二月十五日上堂。擊拂一下曰：『彰聖今日將三十年前冷灰中爆出黑豆換老胡眼睛去也。』喝一喝曰：『設有一法過於涅槃，我此一喝不作一喝用。』

育王觀禪師法嗣

洪州仰山晦機元熙禪師

南昌唐氏子。與兄元齡俱習進士業。元齡

【English Translation】 English version Lamp after lamp, without doubt. Recognizing one grain, a thousand grains, ten thousand grains, each and every grain is without obstruction. The three-legged donkey trots along, trampling the boundless fragrant sea. He raises his staff and strikes it once, saying: 'Even on the crown of the head, not even a single blow is spared.' On the fourth day of the eighth month of the Xinsi year of the Zhizheng era (1341), he wrote a verse to bid farewell to the assembly, saying: 'Originally there is no birth or death, so how can there be coming or going? The ice river emits flames, the iron tree blooms.' He dropped his pen, let down one foot, and transformed. His whole body was enshrined in the Jizhao Pagoda Garden.

Successor of Chan Master Ying of Jingci Monastery

Chan Master Yishan Liaowan of Jiangxin, Wenzhou

A native of the Jin family of Linchuan, Fuzhou. At the age of fifteen, he was renowned for his literary pursuits, but his long-held aspiration to leave home could not be deterred. He went to Chang Le Monastery in Jinxi to have his head shaved. Dong Sou led him to Nanping to choose a teacher to keep records. The master once passed by a shrine and saw paper ashes swirling in the wind. He suddenly forgot what he had realized and quickly told Sou about it. Sou questioned him, and there was no doubt or hesitation in the end. Thus, he received approval. Later, he traveled to Tiantai, and the assembly invited him to open the Dharma at Hanyan. He moved to Zisuo Shushan Kaixian and ascended to Jiangxin. If he was slightly displeased, he would abandon it. Chan Master Yuejian Ming of Lushan sent a boat to welcome him back to Dongxi. When Ming passed away, the assembly of Kaixian invited him again, so he returned to Kaixian. In the winter of the first year of the Huangqing era (1312), he fell ill. He wrote a farewell and passed away while sitting.

Chan Master Yitang Yi of Yuelin, Mingzhou

A native of Wenzhou. He ascended the hall and said: 'The ancients said that in my place, there is no Dharma to give to others; I only settle cases according to the facts. In the place of manifesting the sage, there is also no Dharma to give to others; I also do not settle cases according to the facts.' He raised his staff and said: 'What is Buddha? Bare feet treading on lotus flowers. What is the matter beyond Buddha? Carved beams and painted pillars.' He threw down his staff and returned to his abbot's room. On the fifteenth day of the second month, he ascended the hall and struck the whisk once, saying: 'Zhang Sheng today will take the black beans exploded from the cold ashes thirty years ago and exchange them for the eyes of the old barbarian.' He shouted once, saying: 'If there is a Dharma that surpasses Nirvana, I will not use this shout as a shout.'

Successor of Chan Master Guan of Yuwang Monastery

Chan Master Huiji Yuanxi of Yangshan, Hongzhou

A native of the Tang family of Nanchang. He and his brother Yuanling both studied for the Jinshi examination. Yuanling

既登第。師遂祝髮。聞物初闡化玉幾。往依之。初與語。大驚異之。留侍左右。朝夕咨叩盡發其秘。后謁東叟穎公于南屏。穎命掌記。元貞二年出世百丈。遷凈慈。上堂。雲門道個普字。盡大地人不奈何。殊不知雲門四棱塌地。當時若與震威一喝。待此老惡發。徐徐打個問訊道。莫怪觸忤好。非徒救取此老。亦能振起雲門綱宗。雖然。口是禍門。上堂。三界無法何處求心。白雲為蓋流泉作琴。古今無間誰是知音。擊拂子曰。一曲兩曲無人會。雨過夜塘秋水深。上堂。獨坐大雄峰。寒灰撥不紅。一星熒火出。孤鶴過遼東。遷徑山閱三月。師杖策歸南山之下。復起之不往也。江西學者聞師退閑。咸傾誠法味以致。百丈大仰之徒爭來請師。師辭不獲已遂還仰山。居三年。將示寂作偈示眾。擲筆化去。大仰山之下有金雞石者。應馬大師懸讖故葬焉。

凈慈聞禪師法嗣

杭州徑山云峰妙高禪師

福寧州人。受具后往參癡絕。次見無準。皆器之。及參偃溪。一日溪舉譬如牛過窗欞頭角四蹄都過了因甚尾巴過不得。師劃然有省乃曰。鯨吞海水盡。露出珊瑚枝。溪曰也只道得一半。后出世大蘆。遷勸忠何山。復奉朝命住蔣山。至元庚辰遷徑山。上堂。世界未形乾坤泰定。生佛未具覿體全真。無端鏡。容大士。鷹巢躍

出。𠢐破面皮。早是遭人描邈。那更缺齒老胡不依本分。遙望東震旦有大乘根器。迢迢十萬里來。意在攙行奪市。直得鳳堂鼓響。阿閣鐘鳴。轉喉觸諱。插腳無門。合國難追。重遭訐露。斯徑山道不得已跨他船舷入他界分。新官不理舊事。畢竟如何。拍禪床曰。戍樓靜貯千峰月。塞草閑鋪萬里秋。上堂。五峰峭峙到者須是其人。一鏡當空無物不蒙其照。祖師基業依然猶在。衲僧活計何曾變遷。著手不得處正要提撕。措足無門時方可履踐。直待山云淡濘澗水潺湲。一曲無私萬邦樂業。正恁么時。功歸何所。車書自古同文軌。四海如今共一家。示眾。言前辯旨。句下明宗。東計山熾然說法。湛瀆水轉為流通。者里構得未免遞相鈍置。若尚存觀聽。擾擾匇匇。晨雞暮鐘。時有贊毀禪宗者。師嘆曰。此宗門大事。吾當忍死爭之。遂趨京。有旨集諸宗徒廷辯。上問禪以何為宗。師奏曰。凈智妙圓體自空寂。非見聞覺知思慮分別所能到。上宣問再三。師歷舉西天東土諸祖。以至德山臨濟棒喝因緣。大抵言。禪是正法眼藏。涅槃妙心。趨最上乘。孰有過於禪。詞旨明顯。餘二千言。又宣進榻前同百法論師仙林賜坐。使各持論。林曰始從鹿野苑終至䟦提河。於是二中間未嘗說一字。五千余卷自何而來。師曰一代時教如標月指。了知所標

【現代漢語翻譯】現代漢語譯本：出。揭破面皮。早就被人描畫醜態。何況缺齒老胡不守本分，遙望東震旦（中國古稱）有大乘（佛教宗派）根器之人，不遠萬里而來，意圖擾亂市場。以致鳳堂鼓聲響起，阿閣鐘聲鳴響，轉喉觸犯禁忌，插腳無門。全國上下難以追趕，再次遭到揭發。因此徑山道（指徑山寺的僧人）不得已登上他的船舷，進入他的地界。新官不理舊事，最終會如何？拍禪床說：『戍樓靜靜地貯藏著千峰的月色，邊塞的草地閒適地鋪展開萬里的秋色。』上堂。五峰峭拔聳立，到來者必須是真正懂得禪的人。一鏡當空，任何事物都蒙受它的照耀。祖師的基業依然存在，衲僧（僧人的自稱）的活計何曾改變？無從下手之處正要提起警覺，無處落腳之時方可踐行。直到山云淡泊，澗水潺湲，一曲無私，萬邦安樂。正在這個時候，功勞歸於何處？車同軌，書同文，自古以來就是這樣，如今四海共為一家。開示大眾。言語之前辨明宗旨，語句之下明白宗門。東計山熾熱地說法，湛瀆水轉為流通。這裡構築得未免互相遲鈍。如果還存在觀聽，就會擾擾攘攘，早晨雞鳴，傍晚鐘響。當時有人讚揚或詆譭禪宗，師父嘆息道：『這是宗門大事，我應當忍死力爭。』於是前往京城。有皇帝的旨意召集各宗派的僧徒進行廷辯。皇帝問禪以什麼為宗旨，師父奏答道：『凈智妙圓，本體自空寂，不是見聞覺知思慮分別所能達到的。』皇帝再三詢問，師父歷數西天（古印度）東土（中國）諸位祖師，以至德山（唐代禪師）臨濟（唐代禪師）棒喝的因緣。大抵是說，禪是正法眼藏（佛法精髓），涅槃妙心（寂滅的真諦），趨向最上乘（最高的佛法境界），有什麼能超過禪呢？』詞旨明顯，有兩千多字。又宣旨讓師父到榻前與百法論師仙林（人名）一同賜座，讓他們各自陳述自己的理論。仙林說：『（佛）開始從鹿野苑（釋迦牟尼初轉法輪之地）到䟦提河（釋迦牟尼圓寂之地），在這二者之間未曾說過一字，那麼五千余卷經書從何而來？』師父說：『一代時教如同標月的指頭，瞭解指頭所指向的月亮就可以了。

【English Translation】 English version: Emerging. Exposing the face. Already subjected to unflattering portrayals. Moreover, the toothless old barbarian, not abiding by his role, gazes from afar at the Eastern Zhen Dan (ancient name for China), where there are beings with the capacity for Mahayana (a school of Buddhism). Traveling tens of thousands of miles, his intention is to disrupt the market. Consequently, the drums of Fengtang resound, and the bells of Age Pavilion chime, causing verbal transgressions and leaving no room to interject. The entire nation struggles to catch up, facing repeated exposure. Therefore, the monks of Jing Mountain Temple are compelled to board his ship and enter his territory. The new official does not concern himself with old matters. What will ultimately happen? He strikes the Zen meditation platform and says, 'The watchtower quietly stores the moonlight of a thousand peaks; the borderland grass leisurely spreads the autumn of ten thousand miles.' Ascending the hall. The five peaks stand tall and precipitous; those who arrive must be true practitioners. A mirror hangs in the sky, illuminating everything without exception. The ancestral legacy remains intact; the livelihood of the mendicant monks has never changed. Where there is no way to begin, that is precisely where one must awaken; when there is no way to set foot, that is when one can tread. Until the mountain clouds are faint and the stream water gurgles, a selfless melody brings joy to all nations. At this very moment, to whom does the merit belong? Carts share the same tracks, and writing shares the same script; since ancient times, it has been so, and now the four seas are one family. Instructing the assembly. Discern the meaning before words, and understand the sect beneath phrases. Dongji Mountain fervently expounds the Dharma, and the Zhan River transforms into a flowing stream. Constructing here inevitably leads to mutual dullness. If there is still observation and listening, there will be disturbance and commotion, morning rooster and evening bell. At that time, some praised or denigrated Zen Buddhism. The master sighed and said, 'This is a major event for our sect, and I should fight for it even at the cost of my life.' Thus, he went to the capital. An imperial decree summoned monks from various sects to a court debate. The emperor asked what Zen takes as its principle. The master replied, 'Pure wisdom is wondrous and complete; its essence is empty and still. It cannot be reached by seeing, hearing, knowing, thinking, or discriminating.' The emperor asked again and again. The master recounted the stories of various patriarchs from Western Heaven (ancient India) and Eastern Land (China), up to the encounters of Deshan (Zen master of the Tang Dynasty) and Linji (Zen master of the Tang Dynasty) with their shouts and blows. In general, he said that Zen is the treasury of the true Dharma eye (the essence of Buddhism), the wondrous mind of Nirvana (the truth of stillness), and the path to the highest vehicle (the highest Buddhist teaching). What could surpass Zen?' The words were clear, totaling over two thousand characters. Another decree ordered the master to sit before the throne with the Shastra Master Xianlin (personal name) of the Hundred Dharmas, allowing each to present their theories. Xianlin said, 'From the Deer Park (where Shakyamuni first turned the wheel of Dharma) to the Bahti River (where Shakyamuni entered Nirvana), not a single word was spoken between these two points. So where did the five thousand-plus volumes of scriptures come from?' The master said, 'The teachings of an era are like a finger pointing at the moon; understanding the moon that the finger points to is sufficient.'

畢竟非月。林曰如何是禪。師以手打一圓相。林曰何得動手動腳。師曰只者一圈尚透不得。說甚千經萬論。林無語。上大悅賜食。陛辭南歸。示寂塔于寺之西麓。

明州天童止泓鑒禪師

頌大陽無相道場話曰。真空無相絕名模。立底精兮畫底粗。道即不難辭上紙。西天鬍子絕髭鬚。

雙林朋禪師法嗣

杭州靈隱悅堂祖訚禪師

南康周氏子。一日閱華嚴至惟一堅密身一切塵中現。忽有省。往見別山。山問近離什處。師曰江西。山曰馬大師安樂否。師叉手曰起居和尚。參斷橋問臨濟三遭黃檗痛棒是否。師曰是。曰因甚大愚肋下筑三拳。師曰得人一牛還人一馬。橋頷之。橋逝而介石補其處。一日室中舉柏樹子話。師擬議。石抗聲曰何不道黃鶴樓前鸚鵡洲。師于言下頓悟。久之歸廬山。出世西林。大德九年住靈隱。嘗勘一僧曰。微塵諸佛在汝舌上。三藏聖教在汝腳底。何不瞥地。僧罔措。師便喝。又勘一僧曰。釋迦彌勒是他奴。他是阿誰。僧擬對。師便打。一僧新到。師問何處來。曰閩中。師曰彼處佛法如何住持。曰饑則吃飯困則打眠。師曰錯。曰未審和尚此間如何住持。師拂袖歸方丈。居四歲。訣眾偈曰。緣會而來。緣散而去。撞倒須彌。虛空獨露。遂逝。

靈隱濟禪師法嗣

【現代漢語翻譯】畢竟不是月圓之夜。林問道：『如何是禪？』禪師用手畫了一個圓圈。林說：『為何要動手動腳？』禪師說：『僅僅這一個圓圈你都無法看透，還說什麼千經萬論？』林無話可說。皇上非常高興，賜予食物。禪師告辭返回南方，圓寂后塔建在寺廟的西邊山腳下。

明州天童止泓鑒禪師

讚頌大陽無相道場的話說：『真空無相，無法用名相來描繪。立起來的顯得精細，畫出來的顯得粗糙。道並不難，只是寫在紙上而已。西天的鬍子（指達摩祖師）連鬍鬚都沒有。』

雙林朋禪師的法嗣

杭州靈隱悅堂祖訚禪師

是南康周氏的兒子。一天閱讀《華嚴經》，讀到『惟一堅密身一切塵中現』時，忽然有所領悟。前去拜見別山禪師。別山禪師問：『最近從哪裡來？』禪師說：『江西。』別山禪師問：『馬大師（馬祖道一）安樂嗎？』禪師拱手說：『起居和尚。』參訪斷橋禪師，問：『臨濟（臨濟義玄）三遭黃檗（黃檗希運）痛棒，是否如此？』禪師說：『是。』斷橋禪師說：『為什麼大愚（大愚守芝）在黃檗肋下筑三拳？』禪師說：『得人一牛，還人一馬。』斷橋禪師點頭認可。斷橋禪師圓寂后，介石禪師接替了他的位置。一天，介石禪師在室內舉柏樹子的話頭。禪師猶豫不決。介石禪師提高聲音說：『為何不說黃鶴樓前鸚鵡洲？』禪師在言下頓悟。過了很久，回到廬山，在西林寺開法。大德九年（1305年）住持靈隱寺。曾經考問一個僧人說：『微塵諸佛在你的舌頭上，三藏聖教在你的腳底下，為何不瞥地（當下領悟）？』僧人不知所措。禪師便喝斥。又考問一個僧人說：『釋迦（釋迦牟尼佛）彌勒（彌勒菩薩）是他的奴僕，他是誰？』僧人想要回答，禪師便打。一個新來的僧人。禪師問：『從哪裡來？』僧人說：『閩中。』禪師說：『那裡佛法如何住持？』僧人說：『飢餓就吃飯，睏倦就睡覺。』禪師說：『錯。』僧人說：『不知和尚這裡如何住持？』禪師拂袖回到方丈。住了四年，臨終時對眾人說偈語：『緣會而來，緣散而去。撞倒須彌（須彌山），虛空獨露。』於是圓寂。

靈隱濟禪師的法嗣

【English Translation】 It was not a full moon night after all. Lin asked, 'What is Chan?' The master drew a circle with his hand. Lin said, 'Why move your hands and feet?' The master said, 'You can't even see through this one circle, what's the point of talking about thousands of scriptures and treatises?' Lin was speechless. The emperor was very pleased and bestowed food. The master bid farewell and returned south, and his stupa was built at the western foot of the temple.

Zen Master Zhihong Jian of Tiantong Temple in Mingzhou

A verse praising the words of the formless Daoyang Dojo says: 'True emptiness is formless, beyond description. What is erected seems refined, what is painted seems crude. The Dao is not difficult, it's just written on paper. The Western barbarian (Bodhidharma) has no beard at all.'

Dharma heir of Zen Master Shuanglin Peng

Zen Master Yuetang Zuyin of Lingyin Temple in Hangzhou

He was the son of the Zhou family of Nankang. One day, while reading the Avatamsaka Sutra (Huayan Jing), when he reached the line 'The one solid and firm body manifests in all dusts,' he suddenly had an awakening. He went to see Zen Master Bieshan. Zen Master Bieshan asked, 'Where have you come from recently?' The master said, 'Jiangxi.' Zen Master Bieshan asked, 'Is Master Ma (Mazu Daoyi) at peace?' The master bowed and said, 'Greetings, venerable monk.' He visited Zen Master Duanqiao and asked, 'Linji (Linji Yixuan) suffered painful blows from Huangbo (Huangbo Xiyun) three times, is that so?' The master said, 'Yes.' Duanqiao said, 'Why did Dayu (Dayu Shouchi) strike Huangbo three times under the ribs?' The master said, 'Receiving an ox from someone, I return a horse.' Duanqiao nodded in agreement. After Duanqiao passed away, Jieshi took his place. One day, in the room, Jieshi raised the topic of the cypress tree seeds. The master hesitated. Jieshi raised his voice and said, 'Why not say Parrot Isle in front of Yellow Crane Tower?' The master had a sudden enlightenment upon hearing these words. After a long time, he returned to Mount Lu and opened a Dharma assembly at Xilin Temple. In the ninth year of Dade (1305), he resided at Lingyin Temple. He once tested a monk, saying, 'The Buddhas of dust particles are on your tongue, the Tripitaka (Sanzang) is under your feet, why not perceive it instantly?' The monk was at a loss. The master then shouted. He also tested a monk, saying, 'Shakyamuni (Shijia Mouni Fo) and Maitreya (Mile Pusa) are his servants, who is he?' The monk was about to answer, and the master struck him. A newly arrived monk came. The master asked, 'Where do you come from?' The monk said, 'From Minzhong.' The master said, 'How is the Buddha Dharma maintained there?' The monk said, 'When hungry, they eat; when sleepy, they sleep.' The master said, 'Wrong.' The monk said, 'I don't know how the venerable monk maintains it here?' The master flicked his sleeve and returned to his room. After living there for four years, he said a farewell verse to the assembly: 'Coming together by conditions, scattering away by conditions. Knocking down Mount Sumeru (Xumi Shan), the empty space alone is revealed.' Then he passed away.

Dharma heir of Zen Master Lingyin Ji

慶元府雪竇野翁炳同禪師

新昌張氏子。首從癡絕於天童。次造大川之室。川舉臘月火燒山話。師擬對。川拈竹篦遽拄之。有省。隱跡仗錫。閉戶書法華經。有老來非厭客。靜里欲書經之句。時雪竇虛席。眾堅請師往赴。至壬寅八月十五日昇座。語眾勸勵極切。蓋示別也。眾請留偈。笑而不應。至夕而逝。

薦福璨禪師法嗣

福寧州支提山愚叟澄鑒禪師

本州寧德張氏子。依政和龍山剃落。參無文璨禪師遂入其室。初住白雲。至元二十年世祖敕賜住持支提。賜號通悟明印大師。后示寂書偈曰。八十二年落賺世緣。躍翻筋斗。應跡西干。沐浴更衣趺坐而逝。

臥龍先禪師法嗣

臨安府徑山無準師範禪師

劍州梓潼雍氏子。九歲出家。請益老宿坐禪之法。宿曰禪是何物坐底是誰。師晝夜體究。一日如廁提前話有省。謁育王佛照。照問何處人。師曰劍州。照曰帶得劍來么。師隨聲便喝。照笑曰者烏頭子也亂做。至靈隱時破庵為第一座。同遊石筍庵。有道者請益胡孫子話。師于侍傍大悟。初住明州清涼。遷焦山雪竇育王。后受詔主徑山。上堂。靈山指月。曹溪話月。遞代相傳。證龜成鱉。范上座尋常有一張口。掛在壁上未曾動著。今日無端入者行戶。事到如今只得東簸西簸。未免

【現代漢語翻譯】現代漢語譯本慶元府（南宋行政區劃，大致位於今浙江省寧波市一帶）雪竇野翁炳同禪師

新昌（今浙江省紹興市新昌縣）張氏之子。最初跟隨天童山的癡絕禪師學習，後來拜訪大川禪師。大川禪師舉出『臘月火燒山』的話頭，禪師正要回答，大川禪師拿起竹篦就打。禪師因此有所領悟。於是隱居起來，拄著錫杖，閉門書寫《法華經》。有『老來非厭客，靜里欲書經』的詩句。當時雪竇寺住持的位置空缺，大家堅決請求禪師前去。于壬寅年（1242年）八月十五日昇座，對眾人勸勉非常懇切，這實際上是告別。眾人請求他留下偈語，禪師笑著沒有答應，當晚就去世了。

薦福璨禪師法嗣

福寧州（今福建省霞浦縣一帶）支提山愚叟澄鑒禪師

本州寧德（今福建省寧德市）張氏之子。依從政和龍山寺剃度出家。參拜無文璨禪師，於是進入他的門下。最初住在白雲寺，至元二十年（1283年），元世祖下詔讓他住持支提寺，賜號『通悟明印大師』。後來示寂，寫下偈語說：『八十二年，了結世間的緣分。翻身一躍，應跡于西干（指印度）。』沐浴更衣，結跏趺坐而逝。

臥龍先禪師法嗣

臨安府（南宋行政區劃，大致位於今浙江省杭州市一帶）徑山無準師範禪師

劍州梓潼（今四川省綿陽市梓潼縣）雍氏之子。九歲出家。向老修行請教坐禪的方法。老修行說：『禪是什麼東西？坐著的是誰？』禪師日夜體悟。一天，上廁所時，對之前的話頭有所領悟。拜見育王佛照禪師。佛照禪師問：『哪裡人？』禪師說：『劍州。』佛照禪師說：『帶得劍來么？』禪師隨口便喝。佛照禪師笑著說：『這個烏頭子（指莽撞的人）也亂來。』到靈隱寺時，破庵禪師讓他做第一座。一同遊覽石筍庵時，有道人請教『胡孫子』的話頭。禪師在旁邊聽了，大悟。最初住在明州清涼寺，后遷至焦山、雪竇、育王寺。後來奉詔住持徑山寺。上堂說法：『靈山指月，曹溪話月，遞代相傳，證龜成鱉。范上座（指自己）尋常有一張口，掛在壁上未曾動著。今日無端入者行戶，事到如今只得東簸西簸，未免』

【English Translation】 English version Zen Master Ye Weng Bing Tong of Xue Dou in Qingyuan Prefecture

He was the son of the Zhang family of Xinchang. He first followed Zen Master Chi Jue at Tiantong, and later visited the room of Zen Master Dachuan. Dachuan raised the topic of 'burning the mountain with fire in the twelfth month.' The Zen Master was about to answer when Dachuan struck him with a bamboo staff. He had an awakening. He then went into seclusion, relying on his staff, and closed his door to write the Lotus Sutra. He had the line, 'In old age, it is not that I dislike guests, but in stillness, I want to write the scriptures.' At that time, the position of abbot at Xue Dou Monastery was vacant, and the community earnestly requested him to take the position. On the fifteenth day of the eighth month of the Renyin year (1242), he ascended the seat and spoke to the assembly with extreme earnestness, which was actually a farewell. The assembly requested him to leave a verse, but he smiled and did not respond. He passed away that evening.

Successor of Zen Master Can of Jianfu

Zen Master Yu Sou Cheng Jian of Zhitishan in Funing Prefecture

He was the son of the Zhang family of Ningde in this prefecture. He was tonsured at Longshan Temple in the Zhenghe era. He visited Zen Master Wuwen Can and entered his room. He first lived at Baiyun Temple. In the twentieth year of the Zhiyuan era (1283), Emperor Shizu ordered him to be the abbot of Zhitishan, bestowing upon him the title 'Great Master Tongwu Mingyin.' Later, he passed away, writing a verse saying: 'Eighty-two years, settling worldly affairs. Somersaulting over, responding to traces in the Western Land (referring to India).' He bathed, changed clothes, sat in full lotus posture, and passed away.

Successor of Zen Master Wolong Xian

Zen Master Wuzhun Shifan of Jingshan in Lin'an Prefecture

He was the son of the Yong family of Zitong in Jianzhou. He left home at the age of nine. He asked an old practitioner about the method of sitting meditation. The old practitioner said, 'What is Zen? Who is sitting?' The Zen Master contemplated this day and night. One day, while using the toilet, he had an awakening regarding the previous topic. He visited Zen Master Fozhao of Yuwang. Zen Master Fozhao asked, 'Where are you from?' The Zen Master said, 'Jianzhou.' Zen Master Fozhao said, 'Did you bring your sword?' The Zen Master immediately shouted. Zen Master Fozhao laughed and said, 'This reckless fellow is making a mess.' When he arrived at Lingyin Temple, Zen Master Po'an made him the first seat. While visiting Shisun Hermitage together, a Daoist asked about the topic of 'monkey.' The Zen Master listened from the side and had a great awakening. He first lived at Qingliang Temple in Mingzhou, and later moved to Jiaoshan, Xue Dou, and Yuwang Temples. Later, he received an imperial decree to be the abbot of Jingshan Temple. Ascending the hall, he said: 'Ling Mountain pointed to the moon, Cao Xi spoke of the moon, passed down through generations, proving a turtle to be a鱉(biē, a type of turtle). The Venerable Fan (referring to himself) usually has a mouth hanging on the wall that has never moved. Today, for no reason, he enters this trade, and now he can only sift east and sift west, inevitably.'

拈起多年曆日。于中點出些子誤賺處說似諸人。且要郭大李二鄧四張三知得江南兩浙春寒秋熱。雖然如是。黃河三千年一度清。上堂。若是個事直是省要易會。多是諸人自作艱難自作障礙。所以有時東廊西廊見諸人問訊和南。山僧便乃低頭相接。其實無他。只要諸人識得長老是西川隆慶府人氏。若識得去便與諸人打些鄉談說些鄉話。如今且未說你識得長老。且各自知得自家鄉貫也得。還知么。明州六縣。奉化八鄉。上堂。名不得。狀不得。取不得。捨不得。只恁么得。且道得個什麼。三人證龜成鱉。理宗召入修政殿。奏對詳明。賜金襕僧伽衣。又宣詔慈明升座說法。帝垂簾而聽。賜號佛鑒。淳祐己酉三月旦日疾作。遂升座謂眾曰。山僧既老且病。無力與諸人東語西話。今勉強出來將從前說不到底盡情向諸人抖搜去也。遂起身抖衣曰。是多少。便歸方丈。十五日集眾遺囑。至十八日黎明書偈曰。來時空索索。去也赤條條。更要問端的。天臺有石橋。移頃而逝。塔全身於圓照庵。

臨安府靈隱石田法薰禪師

眉山彭氏子。初游石霜禮雷遷涂。述偈曰。一念慈容元不隔。何須特地肆乖張。平高就下婆心切。惱得雷公一夜忙。師名因是大著。聞穹窿破庵道望。遂往依焉。庵室中舉世尊拈花迦葉微笑。師曰焦磚打著

【現代漢語翻譯】現代漢語譯本：拈起多年的日曆，從中指出一些錯誤之處說給大家聽。並且要郭大、李二、鄧四、張三知道江南、兩浙（指今浙江一帶）春天寒冷，秋天炎熱。即使如此，黃河也要三千年才清澈一次。上堂（禪宗用語，指禪師升座說法）。如果這件事真是簡單易懂，多半是你們自己製造困難，自己設定障礙。所以有時在東廊、西廊看見你們問訊，山僧（和尚自謙之稱）便低頭回應。其實沒有別的意思，只是要你們認識長老是西川隆慶府（今四川境內）人。如果認識到了，就和你們說些鄉談，說些家鄉話。現在且不說你們認識長老，且各自知道自己的家鄉也行。還知道嗎？明州（今浙江寧波）六縣，奉化八鄉。上堂。名不得，狀不得，取不得，捨不得，就這麼得。且說得到個什麼？三人證明烏龜變成了鱉。理宗（南宋皇帝，趙昀，1205-1264）召見入修政殿，奏對詳細明白，賜金襕僧伽衣。又宣詔慈明升座說法，皇帝垂簾聽講，賜號佛鑒。淳祐（南宋理宗年號，1241-1252）己酉年（淳祐九年，1249）三月初一日發病，於是升座對眾人說：『山僧既老又病，無力與諸位東拉西扯地說話。現在勉強出來，將從前沒有說完的都盡情地向諸位抖露出來。』於是起身抖動衣服說：『是多少？』便回到方丈（寺院住持的住所）。十五日召集眾人留下遺囑，到十八日黎明寫下偈語說：『來時空空蕩蕩，去也赤條條。還要問究竟，天臺山（位於浙江）有石橋。』過了一會兒就去世了，全身塔葬在圓照庵。

臨安府（今浙江杭州）靈隱寺石田法薰禪師

眉山（今四川眉山）彭氏之子。最初遊歷石霜（寺名），拜雷遷涂為師。作偈語說：『一念慈悲的容顏原本就不隔閡，何須特意地肆意乖張。放平高處，遷就低處，婆婆的心腸如此懇切，惱得雷公一夜忙。』禪師的名聲因此大顯。聽說穹窿（山名）破庵（簡陋的庵寺）有很高的聲望，於是前去依止。庵室中舉世尊（釋迦牟尼）拈花，迦葉（釋迦十大弟子之一，頭陀第一）微笑的公案，禪師說：『焦磚打著了。』

【English Translation】 English version: Picking up the calendar of many years, I point out some mistakes in it to tell everyone. And I want Guo Da, Li Er, Deng Si, and Zhang San to know that it is cold in spring and hot in autumn in Jiangnan and Liangzhe (referring to the area around present-day Zhejiang). Even so, the Yellow River only clears once every three thousand years. Ascending the hall (a Chan Buddhist term, referring to the Chan master ascending the seat to give a Dharma talk). If this matter is truly simple and easy to understand, it is mostly because you create difficulties for yourselves and set up obstacles for yourselves. Therefore, sometimes when I see you greeting in the east corridor and the west corridor, this mountain monk (a humble term for a monk) responds with a bow. In fact, there is no other meaning, just wanting you to recognize that the elder is from Longqing Prefecture in Xichuan (present-day Sichuan). If you recognize it, I will speak some local dialect and some hometown talk with you. Now, let's not talk about you recognizing the elder, but each of you knowing your own hometown is also fine. Do you know? The six counties of Mingzhou (present-day Ningbo, Zhejiang), the eight townships of Fenghua. Ascending the hall. Cannot be named, cannot be described, cannot be taken, cannot be given up, just like that. And what can be obtained? Three people prove that a turtle has turned into a soft-shelled turtle. Emperor Lizong (Emperor Zhao Yun of the Southern Song Dynasty, 1205-1264) summoned him to the Xiuzheng Hall, and his responses were detailed and clear, and he was given a kasaya (robe) of golden brocade. He also issued an edict for Ciming to ascend the seat and give a Dharma talk, and the emperor listened behind a curtain, bestowing the title 'Buddha Mirror'. In the year of Jiyou (1249) of the Chunyou (1241-1252) reign of Emperor Lizong of the Southern Song Dynasty, on the first day of the third month, he fell ill, so he ascended the seat and said to the crowd: 'This mountain monk is both old and sick, and has no strength to talk to you all about this and that. Now I reluctantly come out and will reveal everything I haven't said before to you all.' Then he got up, shook his clothes, and said: 'How much is it?' Then he returned to his abbot's room (the residence of the abbot of a monastery). On the fifteenth day, he gathered the crowd and left his last words, and on the eighteenth day at dawn, he wrote a verse saying: 'Coming, empty-handed; going, stark naked. If you still want to ask the ultimate, there is a stone bridge on Mount Tiantai (located in Zhejiang).' After a while, he passed away, and his whole body was enshrined in a pagoda at the Yuanzhao Hermitage.

Chan Master Shitian Faxun of Lingyin Temple in Lin'an Prefecture (present-day Hangzhou, Zhejiang)

The son of the Peng family of Meishan (present-day Meishan, Sichuan). He first traveled to Shishuang (temple name) and studied under Lei Qiantu. He composed a verse saying: 'The compassionate face of a single thought is originally not separated, why bother to deliberately act perverse. Leveling the high and accommodating the low, the old woman's heart is so earnest, annoying the Thunder God to be busy all night.' The Chan master's reputation became greatly known because of this. Hearing of the high reputation of the dilapidated hermitage on Mount Qionglong (mountain name), he went to rely on it. In the hermitage, he raised the case of the World-Honored One (Sakyamuni) holding up a flower and Kashyapa (one of Sakyamuni's ten great disciples, foremost in ascetic practices) smiling, and the Chan master said: 'A burnt brick hits the spot.'

連底凍。赤眼撞著火柴頭。庵陰奇之。初住蘇之高峰。遷楓橋鐘山凈慈靈隱。示眾。但得本。莫愁末。喚什麼作本。喚什麼作末。松柏千年青。不入時人意。牡丹一日紅。滿城公子醉。山僧恁么道。若有不肯的是我同參。弟子師俊繪師像求贊。有曰末後一句分付廚山。眾頗訝之。明日忽示疾。退歸寶壽趣辦終焉。計辦畢即趨寂。窆全身於院之後山。

南康府云居即庵慈覺禪師

蜀人。舉僧問葉縣如何是學人密用心處。縣曰鬧市輥毬子。曰意旨如何。縣曰普請眾人看。師頌曰。輥毬鬧市眾人看。一陣清風吹面寒。定亂不須雙刃劍。活人何必九還丹。師始登云居時。先一夕宿瑤田莊。夢伽藍安樂公謂曰。汝與此山祇有一粥緣。明日午後至寺。晚參罷。會同袍二僧鬥狠聞于寺司。凡新到例遭斥逐。師深切疑訝。后數年。蜀士有宦達于朝者。與師親故。以云居虛席請師補其處。師欣然承命將復。徴往夢竟。至瑤田莊而寂。

靈隱岳禪師法嗣

慶元府天童滅翁文禮禪師

杭之臨安阮氏子。家天目山之麓。師生六歲攜籃隨母採桑。俄而寤念攜籃者誰耶。遂懷出家志。十六得度。參混源。源舉現成公案放汝三十棒話不契。謁佛照。照問恁么來者那個是你主人翁。師豁然領旨。他日照問是風動是幡動者

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"后數年，蜀士有宦達于朝者，與師親故：幾年后，有個四川人在朝廷做官，和即庵慈覺禪師關係很好。", "以云居虛席請師補其處：因為云居寺住持的位置空缺，就請即庵慈覺禪師去填補。", "師欣然承命將復：即庵慈覺禪師很高興地接受了任命，準備前往。", "徴往夢竟：驗證了以前的夢境。", "至瑤田莊而寂：到了瑤田莊就圓寂了。", "", "靈隱岳禪師法嗣", "", "慶元府天童滅翁文禮禪師", "杭之臨安阮氏子：杭州臨安人，姓阮。", "家天目山之麓：家住在天目山的山腳下。", "師生六歲攜籃隨母採桑：禪師六歲的時候，拿著籃子跟隨著母親去採桑葉。", "俄而寤念攜籃者誰耶：忽然醒悟，心想，拿著籃子的是誰呢？", "遂懷出家志：於是就有了出家的志向。", "十六得度：十六歲的時候出家。", "參混源：參拜混源禪師。", "源舉現成公案放汝三十棒話不契：混源禪師舉了一個現成的公案，說要打你三十棒，話不投機。", "謁佛照：拜見佛照禪師。", "照問恁么來者那個是你主人翁：佛照禪師問，這樣來的人，哪個是你的主人翁？", "師豁然領旨：禪師豁然領悟了其中的旨意。", "他日照問是風動是幡動者：有一天，佛照禪師問，是風在動，還是幡在動？", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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僧如何。師曰。物見主。眼卓豎。又問不是風動不是幡動甚處見祖師。師曰揭卻腦蓋。照喜其俊邁俾掌書記。久之聞松源唱道饒之薦福。室中問僧不是風動不是幡動。僧擬議即棒出。師聞之頓忘知解。往參蒙印可。嘉定五年開法臨安之慧云。遷能仁凈慈。室中每舉南山筀筍東海烏鲗話。學者擬議。師輒督牙三下。莫有湊泊之者。厥後遷居福泉。升住天童。開堂日僧問和尚見佛照時如何。師曰石中有玉。曰見松源后如何。師曰沙里無油。問觀方知彼去去者不至方意旨如何。師曰前不遘村后不迭店。有來上座者直入方丈曰某甲有狀告投和尚。師曰對頭在那裡。曰和尚便是。師曰老僧與你有什冤仇。來無語。師捉住曰冤家冤家。虎維那參。師問汝名什麼。曰智虎。師退身作怕勢。虎擬議。師便歸方丈。上堂。眾生本不曾迷。夜闌雞向五更啼。諸佛本不曾悟。清秋雁度長空去。拍膝一下曰。西窗昨夜月華明。涼飆已到梧桐樹。上堂。法不孤起仗境方生。境既不存法從何立。龍湫瀉千尺瀑且不是境。雁峰聳萬丈高寒且不是法。明眼衲僧到者里合作么生。直饒倜儻分明。山僧棒折也未放在。何故。殺人刀。活人劍。上堂。事事無礙。青山掩映斜陽外。法法無差。櫩前古木鬧群鴉。君不見太原孚上座走天涯。楊州五更聞畫角。吹斷落

【現代漢語翻譯】現代漢語譯本僧人如何？老師說：『事物顯現出主宰，眼睛正直地豎立。』又問：『不是風動，不是幡動，在哪裡見到祖師？』老師說：『揭開你的腦蓋！』照喜因為他的俊秀豪邁，讓他掌管文書記錄。很久以後，聽到松源（禪師名號）宣講佛法，饒之（地名）推薦他去薦福寺。在禪房裡，（松源）問僧人：『不是風動，不是幡動，是什麼在動？』僧人猶豫不決，立刻被棒打出去。老師（指開堂說法者）聽到這件事，頓時忘記了自己所理解的佛法，前去參拜（松源），得到他的認可。嘉定五年（1212年），在臨安（地名，今杭州）的慧云寺開堂說法，后遷往能仁寺和凈慈寺。在禪房裡，（老師）經常舉南山的竹筍和東海的烏賊魚作例子。學佛之人稍有猶豫，老師就用牙齒咬自己三次，沒有人能理解他的意思。後來，（老師）遷居到福泉寺，升座到天童寺。開堂說法那天，僧人問：『和尚您見到佛照禪師時是什麼樣的？』老師說：『石頭裡有玉。』（僧人）問：『見到松源禪師后又是什麼樣的？』老師說：『沙子里沒有油。』問：『觀察四方，知道彼方離去，離去者不至，這其中的方是什麼意思？』老師說：『前面遇不到村莊，後面趕不上客店。』有位上座直接進入方丈室說：『某某有狀要告，投靠和尚您。』老師說：『對頭在哪裡？』（上座）說：『和尚您就是。』老師說：『老僧與你有什麼冤仇？』來人無話可說。老師抓住他說：『冤家！冤家！』虎維那（寺院中的一種職務）前來參拜。老師問：『你叫什麼名字？』（虎維那）說：『智虎。』老師退後一步，做出害怕的樣子。虎維那猶豫不決。老師便回到方丈室。上堂說法：眾生本來就沒有迷惑，夜深時雞向五更啼叫。諸佛本來就沒有覺悟，清秋時大雁飛過長空。拍一下膝蓋說：西邊的窗戶昨夜月光明亮，涼爽的風已經吹到梧桐樹上。上堂說法：法不會單獨產生，要依靠外境才能顯現。外境既然不存在，法又從何而立？龍湫（地名）傾瀉千尺瀑布，還不是外境。雁峰（山名）聳立萬丈高寒，還不是法。明眼的僧人到這裡該如何作為？即使你非常聰明，山僧的棒子也不會輕易放下。為什麼？殺人的刀，救人的劍。上堂說法：事事沒有阻礙，青山掩映在夕陽之外。法法沒有差別，屋檐前的古樹上喧鬧著一群烏鴉。你沒看見太原孚上座走遍天涯，揚州五更時聽到畫角聲，吹斷了落葉。

【English Translation】 English version What is a monk like? The master said, 'The object sees its master, the eyes stand upright.' Someone asked again, 'It's not the wind moving, it's not the banner moving, where do you see the Patriarch?' The master said, 'Tear off your skull!' Zhao Xi, because of his handsome and bold spirit, was made in charge of records. After a long time, hearing Songyuan (Zen master's name) preaching the Dharma, Raozhi (place name) recommended him to Jianfu Temple. In the meditation room, (Songyuan) asked the monk, 'It's not the wind moving, it's not the banner moving, what is moving?' The monk hesitated and was immediately beaten out with a stick. The master (referring to the one giving the Dharma talk) heard about this and immediately forgot his own understanding of the Dharma, and went to pay homage (to Songyuan), and was approved by him. In the fifth year of Jiading (1212 AD), he began to preach at Huiyun Temple in Lin'an (place name, now Hangzhou), and later moved to Nengren Temple and Jingci Temple. In the meditation room, (the master) often used the bamboo shoots of Nanshan and the cuttlefish of the East China Sea as examples. If students of Buddhism hesitated even slightly, the master would bite his teeth three times, and no one could understand his meaning. Later, (the master) moved to Fuquan Temple and ascended to Tiantong Temple. On the day of the opening Dharma talk, a monk asked, 'What was it like when the abbot saw Zen Master Fozhao?' The master said, 'There is jade in the stone.' (The monk) asked, 'What was it like after seeing Zen Master Songyuan?' The master said, 'There is no oil in the sand.' Asked, 'Observing the four directions, knowing that the other side is leaving, and those who leave do not arrive, what is the meaning of this direction?' The master said, 'You won't encounter a village ahead, and you won't catch up with an inn behind.' A senior monk directly entered the abbot's room and said, 'So-and-so has a complaint to make, relying on you, Abbot.' The master said, 'Where is the adversary?' (The senior monk) said, 'You, Abbot, are.' The master said, 'What grievance do I have with you?' The person was speechless. The master grabbed him and said, 'Enemy! Enemy!' The supervisor Hu (a position in the temple) came to pay homage. The master asked, 'What is your name?' (The supervisor Hu) said, 'Zhihu.' The master took a step back, making a gesture of fear. The supervisor Hu hesitated. The master then returned to the abbot's room. Giving a Dharma talk: Sentient beings have never been deluded, and the rooster crows at the fifth watch in the deep night. Buddhas have never been enlightened, and wild geese fly across the sky in the clear autumn. Slapping his knee, he said: The moon is bright outside the west window last night, and the cool breeze has already reached the paulownia tree. Giving a Dharma talk: The Dharma does not arise alone, it depends on the environment to manifest. Since the environment does not exist, where does the Dharma come from? The Dragon Pool (place name) pours down a thousand-foot waterfall, but it is not the environment. Yan Peak (mountain name) stands tall and cold, but it is not the Dharma. What should enlightened monks do here? Even if you are very clever, this mountain monk will not easily put down the stick. Why? A sword that kills people, a sword that saves people. Giving a Dharma talk: Everything is unobstructed, green mountains are reflected outside the setting sun. Every Dharma is without difference, and a flock of crows are noisy on the ancient trees in front of the eaves. Haven't you seen the senior monk Fu of Taiyuan travel all over the world, and hear the sound of the bugle at the fifth watch in Yangzhou, blowing off the fallen leaves.

梅花。直至如今未到家。聖節上堂。坐琉璃殿。垂夜明簾。混然一體以難該。冥應眾緣而無忒。從上以來推尊此位。且全身奉重一句如何舉唱。妙葉群機齊入貢。從教諸道自分權。宏智禪師忌日上堂。夜明簾外。寶鑑臺前。元無兼帶。豈有偏圓。正恁么時。畢竟誰居正位。古渡無人霜月冷。蘆花風靜鷺鷥眠。上堂。萬松關迥九隴煙。橫穀風傳響。澗水流聲。若以眼觀耳聽。㧞舌犁耕。不以眼觀耳聽。㧞舌犁耕。且利害在什麼處。若不同床睡。焉知被底穿。師退院。逍遙于梁渚之上。群衲聚叩。與住院無異。將入寂謂侍者曰。誰與我造無縫塔。侍者曰請師塔樣。師曰盡力畫不出。怡然脫去。

常州華藏無得覺通禪師

青苗會上堂。破一微塵出大經。鳶飛魚躍更分明。不將眼看將心看。已是重敲火里冰。淹黑豆。昧平生。直到卻外話豐登。繰成白雪桑重綠。割盡黃云稻正青。

慶元府雪竇大歇仲謙禪師

金華義烏應氏子。幼見傅大士心王銘乃誓出家。始見息庵。庵器之。而抑其銳曰。汝儒家習氣不除。何能到大休大歇田地。宜如土木人去。師朝暮研究有省。因以大歇自名。既見松源。一日聞舉秘魔擎杈話。俄失聲曰。爭奈有人不甘。源提竹篦曰打你不甘。師擬進語。而篦輒至。茫未有措。源震聲

【現代漢語翻譯】現代漢語譯本：梅花啊，直到如今還沒回到家。聖節（皇帝誕辰日）上堂說法，（禪師）端坐在琉璃殿上，垂下夜明簾。（真如法性）渾然一體難以測度，冥冥之中應和著各種因緣而沒有差錯。從古以來都推崇這個地位，那麼，要如何舉唱『全身奉重』這一句呢？美妙的葉片和各種玄機一起進貢，任由各種道法自己劃分權力。宏智禪師忌日上堂，在夜明簾外，寶鑑臺前，原本就沒有兼帶，哪裡會有偏頗和圓滿？正在這個時候，究竟是誰居於正位呢？古老的渡口空無一人，霜月寒冷，蘆花在風中靜止，白鷺安眠。上堂，萬松關地勢險峻，九隴山雲霧繚繞，橫谷的風傳遞著聲響，澗水發出潺潺的流水聲。如果用眼睛看，用耳朵聽，那就是拔掉舌頭去耕地。不用眼睛看，不用耳朵聽，也是拔掉舌頭去耕地。那麼，利害關係在哪裡呢？如果不是同牀睡覺，怎麼會知道被子哪裡破了？禪師離開寺院，在梁渚之上逍遙自在，眾僧聚集叩問，（禪師的開示）和在寺院裡沒有什麼不同。將要圓寂的時候，（禪師）對侍者說：『誰來為我建造無縫塔？』侍者說：『請禪師給出塔的樣式。』禪師說：『用盡全力也畫不出來。』於是怡然自得地圓寂了。

常州華藏無得覺通禪師

青苗會上堂說法，打破一粒微塵，顯現出大部經書的道理，鳶飛魚躍的景象更加分明。不用眼睛看，而用心去看，這已經是重敲火里的冰了。沉溺於黑豆之中，埋沒了一生。直到說出卻外的話語，才算豐收。繅成白雪般的絲，桑樹更加翠綠，收割完金黃色的稻子，稻田更加青翠。

慶元府雪竇大歇仲謙禪師

（禪師是）金華義烏應氏的兒子，小時候看到傅大士（傅翕，南北朝時期居士，提倡佛教）的《心王銘》，於是發誓出家。最初拜見息庵禪師，息庵禪師很器重他，但是壓制他的銳氣說：『你儒家的習氣不除掉，怎麼能到達大休大歇的田地？應該像土木人一樣。』禪師早晚研究，有所領悟，因此用『大歇』作為自己的名字。後來拜見松源禪師，一天聽到松源禪師舉『秘魔擎杈』的話頭，忽然失聲說：『爭奈有人不甘。』松源禪師提起竹篦說：『打你不甘。』禪師想要說話，但是竹篦隨即打來，茫然不知所措。松源禪師震聲

【English Translation】 English version: Plum blossoms. Still haven't reached home even now. Ascending the hall on the sacred festival (Emperor's birthday). Sitting in the crystal palace. Lowering the luminous curtain. Completely integrated and difficult to fathom. Mysteriously responding to all conditions without error. Since ancient times, this position has been revered. Then, how to chant the phrase 'whole body reverently offering'? Wonderful leaves and various subtle opportunities all offer tribute. Letting all paths divide their own power. Ascending the hall on the anniversary of Zen Master Hongzhi's death. Outside the luminous curtain, in front of the treasure mirror platform. Originally without any overlapping, how could there be partiality or completeness? At this very moment, who is truly occupying the correct position? The ancient ferry crossing is deserted, the frosty moon is cold, the reed flowers are still in the wind, and the egrets are sleeping peacefully. Ascending the hall. Wansong Pass is remote, and the Nine Ridges are misty. The wind through the horizontal valley carries sounds, and the mountain stream flows with the sound of water. If you use your eyes to see and your ears to hear, it's like pulling out your tongue to plow the field. If you don't use your eyes to see and your ears to hear, it's also like pulling out your tongue to plow the field. Then, where does the advantage or disadvantage lie? If you don't sleep in the same bed, how would you know where the quilt is torn? The master left the monastery, leisurely wandering on the Liangzhu shore. The monks gathered and inquired, (the master's teachings) were no different from being in the monastery. When about to enter Nirvana, (the master) said to the attendant: 'Who will build a seamless stupa for me?' The attendant said: 'Please, Master, give the design of the stupa.' The master said: 'Even with all my strength, I cannot draw it.' Then he passed away peacefully.

Zen Master Wude Juetong of Huazang Monastery in Changzhou

Ascending the hall at the Green Seedling Assembly. Breaking open a single mote of dust reveals the teachings of a great scripture. The sight of kites flying and fish leaping becomes even clearer. Don't use your eyes to see, but use your mind to see. This is already like re-striking ice in the fire. Drowning in black beans, burying a lifetime. Only when you speak words from beyond, can it be considered a harvest. Reeling silk like white snow, the mulberry trees become even greener, harvesting the golden clouds of rice, the rice fields become even more verdant.

Zen Master Daxie Zhongqian of Xuedou Monastery in Qingyuan Prefecture

(The Zen Master was) a son of the Ying family in Yiwu, Jinhua. As a child, he saw the Xin Wang Ming (Mind King Inscription) by Fudaishi (Fu Xi, a lay Buddhist in the Northern and Southern Dynasties, who advocated Buddhism), and vowed to leave home. He first met Zen Master Xiam, who valued him, but suppressed his sharpness, saying: 'If you do not eliminate your Confucian habits, how can you reach the state of great rest and great cessation? You should be like a wooden man.' The Zen Master studied day and night, and had some understanding, so he used 'Daxie' (Great Cessation) as his name. Later, he met Zen Master Songyuan. One day, he heard Zen Master Songyuan raise the topic of 'Secret Demon Holding a Fork', and suddenly exclaimed: 'What to do if someone is unwilling?' Zen Master Songyuan raised a bamboo staff and said: 'Beat you for being unwilling!' The Zen Master wanted to speak, but the bamboo staff immediately struck, leaving him at a loss. Zen Master Songyuan thundered

喝。師即豁然。

安吉州道場山運庵普巖禪師

贊趙州曰。無端提起七斤衫。多少禪人著意參。盡向青州做窠窟。不知春色在江南。

鎮江府金山掩室善開禪師

頌僧問雲門法身曰。六不收。一不立。清凈法身何處覓。夜來一陣吹葉風。掃盡浮雲月照壁。又頌凈慈肯堂示眾觀方知彼去曰。孰謂觀方不在方。才開臭口便乖張。行人要覓長安路。不覺全身在帝鄉。

溫州鳳翔石巖希璉禪師

潮陽馬氏子。僧問。昔日佛照光禪師因孝宗皇帝宣問釋迦入山六年所成何事。照曰將謂陛下忘卻。意旨如何。師答以頌曰。大根大器大熏修。瞥轉機輪向上頭。萬億斯年惟一佛。雪山元不隔龍樓。

臺州瑞巖少室光睦禪師

贊四祖曰。破頭峰頂紫雲飛。三卻天書老翠微。滯貨雖然無用處。不應分付小孩兒。頌靈云見桃花曰。一見桃花便垛跟。鐵圍生陷出無門。倚墻傍壁知多少。一度春風一斷魂。

北海心禪師

嘗頌唐太宗蛤蜊因緣曰。合水和泥底事忙。被渠點破太乖張。雖然默契君王意。已是全身入鑊湯。頌雪峰拓開門放身是什麼曰。同條生兮不同死。弟既耳聾兄目瞽。家門蕩盡徹骨窮。卻把黃金如糞士。末後句。休莽鹵。甜者甜兮苦者苦。

諾庵肇禪師

【現代漢語翻譯】現代漢語譯本喝。禪師當下豁然開悟。

安吉州道場山運庵普巖禪師

讚頌趙州禪師說：『無端地提起七斤衫這件事，多少禪人執著於此，用心參究。全都朝著青州方向去尋找答案，卻不知真正的春色其實就在江南。』

鎮江府金山掩室善開禪師

頌揚僧人問雲門禪師關於法身的問題：『六根不攝取，一法也不建立，那麼清凈法身又該到哪裡去尋找呢？夜裡吹來一陣風，將浮雲掃盡，月光照亮了墻壁。』又頌揚凈慈肯堂禪師向大眾開示觀方知彼的道理：『誰說觀察方位不在方位之中？只要一開口就錯了。修行人想要尋找通往長安的路，卻不知自己已經身處帝都。』

溫州鳳翔石巖希璉禪師

潮陽馬氏子，有僧人問道：『昔日佛照光禪師因為孝宗皇帝（1162-1189）詢問釋迦牟尼入山六年究竟成就了什麼，佛照禪師回答說：『還以為陛下忘記了。』這句話的意旨是什麼？』石巖希璉禪師用頌回答說：『大根器，大才能，大修行，稍微轉動一下機輪就向上提升。萬億年也只有一位佛，雪山原本就不與皇宮樓閣相隔。』

臺州瑞巖少室光睦禪師

讚頌四祖道信禪師說：『破頭峰頂紫雲飛舞，多次拒絕皇帝的詔書，隱居在翠微山中。這些滯留的貨物雖然沒有用處，也不應該交給小孩子。』頌揚靈云禪師見到桃花開悟說：『一見到桃花就立刻開悟，如同被困在鐵圍山中，無法逃脫。依靠墻壁的人知道有多少？每經歷一次春風，就斷送一次魂魄。』

北海心禪師

曾經讚頌唐太宗（626-649）蛤蜊的因緣說：『用水和泥到底在忙些什麼？被他點破就太不應該了。雖然默默地契合了君王的心意，卻已經全身都要進入鍋里煮了。』頌揚雪峰禪師拓開門放身是什麼的公案說：『同條而生卻不同時死，弟弟耳聾哥哥眼瞎。家門敗落，徹底窮困，卻把黃金看得如同糞土一般。』最後一句，不要粗魯莽撞，甜就是甜，苦就是苦。

諾庵肇禪師

【English Translation】 English version He drank. The master was immediately enlightened.

Zen Master Yun'an Puyan of Daocheng Mountain in Anji Prefecture

He praised Zhao Zhou (Zhaozhou Congshen, 778-897) saying: 'For no reason, the matter of the seven-jin shirt is brought up. How many Zen practitioners are intent on investigating it. All are making nests in Qingzhou, not knowing that the spring scenery is in Jiangnan.'

Zen Master Shankaishan, who kept a room closed at Jinshan Monastery in Zhenjiang Prefecture

He praised the monk who asked Yunmen (Yunmen Wenyan, 864-949) about the Dharmakaya (Dharma body): 'The six do not receive, and one does not establish. Where can the pure Dharmakaya be found? Last night, a gust of wind blew, sweeping away the floating clouds, and the moon illuminated the wall.' He also praised Jingci Kentang (1107-1189) for showing the public that observing the direction knows the other's departure: 'Who says that observing the direction is not in the direction? As soon as you open your stinking mouth, you go astray. If a traveler wants to find the road to Chang'an, he doesn't realize that his whole body is in the imperial capital.'

Zen Master Shiyan Xilian of Fengxiang in Wenzhou

A son of the Ma family in Chaoyang. A monk asked: 'In the past, Zen Master Fozhao Guang (dates unknown) was asked by Emperor Xiaozong (1127-1194) what Shakyamuni (founder of Buddhism) had accomplished in six years in the mountains. Fozhao said, 'I thought Your Majesty had forgotten.' What is the meaning of this?' The master answered with a verse: 'Great roots, great capacity, great cultivation, a slight turn of the wheel goes upward. For billions of years, there is only one Buddha. The Snow Mountain is not separated from the dragon tower.'

Zen Master Guangmu of Shaoshi at Ruiyan in Taizhou

He praised the Fourth Patriarch (Daoxin, 580-651) saying: 'Purple clouds fly over the peak of Potou, and he refused the imperial decree three times, living in seclusion in Cuiwei. Although the stagnant goods are useless, they should not be given to children.' He praised Lingyun's (dates unknown) seeing the peach blossoms, saying: 'Upon seeing the peach blossoms, he immediately awakened, trapped in the Iron Mountain, unable to escape. How many are leaning against the wall? Each spring breeze brings a broken soul.'

Zen Master Xin of Beihai

He once praised the Tang Emperor Taizong's (598-649) clam incident, saying: 'What are you busy with, mixing water and mud? It's too inappropriate to be exposed by him. Although silently in accord with the emperor's intentions, the whole body is already entering the pot to be boiled.' He praised Xuefeng's (822-908) opening the door and releasing the body, saying: 'Born on the same branch, but not dying at the same time. The younger brother is deaf, and the older brother is blind. The family is ruined, utterly poor, yet they treat gold like dirt.' The last sentence: Don't be rash and reckless. Sweet is sweet, and bitter is bitter.

Zen Master Nuo'an Zhao

嘗頌南泉鐫佛因緣曰。兩手持來難蓋覆。依前兩手還分付。一枕清風眠正濃。鳥衘花落巖前路。又頌松源示眾明眼衲僧因甚打失鼻孔曰。殺人一萬損三千。獨弄單提機不全。萬頃滄波明月夜。一聲短笛釣魚船。

臨安府凈慈谷源道禪師

嘗頌石頭刬草話曰。石頭刬草驗英豪。懵懂丹霞眼不高。若解轉身行活路。至今應不累兒曹。

天童鏡禪師法嗣

福州鼓山愚谷元智禪師

長溪薛氏子。年十八受業于本縣湛然本禪師。時枯禪主鳳山。師往從之。叩請甚勤。禪已奇之。出嶺謁淅翁琰于雙徑。次參少林崧于北山。留掌記。有聲少林。移徑山枯禪嗣其席。師喜曰。青鳳山前事未竟今竟矣。禪至仍掌記。俄而機契遂蒙印可。嘉熙己亥出住平江薦福。遷洞庭翠峰宜興芙蓉。退居靈隱。後起住泉之法石。未幾遷福州怡山舉其廢。癸亥秋移鼓山。甫一夏以病告退老東庵。咸淳丙寅正月十七日趺坐書偈而化。壽七十一臘五十八。塔全身於鼓山南院。

杭州凈慈清溪沅禪師

上堂。達磨西來一坐具地。被他神光禮了三拜一時占卻。致令後代兒孫各自分疆列界。衲僧家撥草瞻風。朝吳暮越。南天臺北五臺。拄杖頭草鞋底。還曾踏著也未。良久曰。切忌踏著。

薦福生禪師法嗣

臨

【現代漢語翻譯】曾頌南泉（人名）『鐫佛因緣』曰：『兩手持來難蓋覆，依前兩手還分付。一枕清風眠正濃，鳥銜花落巖前路。』又頌松源（人名）示眾『明眼衲僧因甚打失鼻孔』曰：『殺人一萬損三千，獨弄單提機不全。萬頃滄波明月夜，一聲短笛釣魚船。』

臨安府凈慈谷源道禪師

曾頌石頭（人名）『刬草話』曰：『石頭刬草驗英豪，懵懂丹霞（山名）眼不高。若解轉身行活路，至今應不累兒曹。』

天童鏡禪師法嗣

福州鼓山愚谷元智禪師

長溪薛氏子。年十八受業于本縣湛然本禪師。時枯禪主鳳山。師往從之。叩請甚勤。禪已奇之。出嶺謁淅翁琰于雙徑。次參少林崧于北山。留掌記。有聲少林。移徑山枯禪嗣其席。師喜曰。青鳳山前事未竟今竟矣。禪至仍掌記。俄而機契遂蒙印可。嘉熙己亥（1239年）出住平江薦福。遷洞庭翠峰宜興芙蓉。退居靈隱。後起住泉之法石。未幾遷福州怡山舉其廢。癸亥（1263年）秋移鼓山。甫一夏以病告退老東庵。咸淳丙寅（1266年）正月十七日趺坐書偈而化。壽七十一臘五十八。塔全身於鼓山南院。

杭州凈慈清溪沅禪師

上堂。達磨（菩提達摩，禪宗始祖）西來一坐具地。被他神光（慧可，達摩弟子）禮了三拜一時占卻。致令後代兒孫各自分疆列界。衲僧家撥草瞻風。朝吳暮越。南天臺北五臺。拄杖頭草鞋底。還曾踏著也未。良久曰。切忌踏著。

薦福生禪師法嗣

臨

【English Translation】 Once, he praised Nanquan's (name of a person) 'Engraving Buddha Karma' saying: 'Holding it in both hands, it's hard to cover; just return it with both hands as before. A refreshing breeze with a pillow, sleeping soundly; a bird carries a flower, falling on the path before the cliff.' Also, he praised Songyuan's (name of a person) instruction to the assembly, 'Why did the clear-eyed monk lose his nostrils?' saying: 'Killing ten thousand, losing three thousand; playing alone, the mechanism is incomplete. On the vast blue waves, a bright moon night; a short flute sound from a fishing boat.'

Zen Master Guyuan Dao of Jingci Temple in Lin'an Prefecture

Once, he praised Shitou's (name of a person) 'Weeding Talk' saying: 'Shitou weeding tests heroes; the ignorant Danxia's (name of a mountain) eyes are not high. If you understand how to turn around and walk a living path, you won't burden your descendants to this day.'

Successor of Zen Master Jingtong Jing

Zen Master Yugu Yuanzhi of Gushan in Fuzhou

A son of the Xue family from Changxi. At the age of eighteen, he received instruction from Zen Master Zhanran Ben in his local county. At that time, Ku Chan presided over Fengshan. The master went to follow him, earnestly requesting instruction. Chan already found him remarkable. He went out of the mountains to visit Xi Weng Yan at Shuangjing. Next, he visited Shaolin Song at Beishan, staying as a secretary. He gained a reputation at Shaolin. He moved to Jingshan, and Ku Chan passed on his position. The master rejoiced, saying, 'The matter before Qingfeng Mountain was not yet finished, but now it is.' Chan arrived and continued as secretary. Soon, their minds met, and he received approval. In the Ji Hai year of the Jiaxi era (1239 AD), he went to reside at Jianfu in Pingjiang. He moved to Cuifeng in Dongting and Furong in Yixing, retiring to Lingyin. Later, he rose to reside at Fashi in Quanzhou. Before long, he moved to Yishan in Fuzhou, reviving its ruins. In the autumn of the Guihai year (1263 AD), he moved to Gushan. After just one summer, he pleaded illness and retired to the old Eastern Hermitage. On the seventeenth day of the first month in the Bingyin year of the Xianchun era (1266 AD), he sat in meditation, wrote a verse, and passed away. He lived to be seventy-one years old, with fifty-eight years as a monk. His whole body was enshrined in a pagoda at the Southern Courtyard of Gushan.

Zen Master Qingxi Yuan of Jingci Temple in Hangzhou

Ascending the hall: 'Bodhidharma (the founder of Zen Buddhism) came from the West with just a sitting cloth. He was occupied by Shenguang (Huike, Bodhidharma's disciple) who bowed three times. This led later generations of descendants to divide territories and establish boundaries. Monks wander around, observing the wind and grass, traveling between Wu and Yue, Nantiantai and Wutai. Have they ever stepped on the head of a staff or the bottom of straw sandals? After a long pause, he said, 'Be careful not to step on them.'

Successor of Zen Master Jianfu Sheng

Approaching

安府徑山癡絕道沖禪師

武信荀氏子。資性絕人。長應進士不第。受業于梓州妙音院。紹熙三年出峽。時曹源出世妙果。師往謁。聽其人門語有省。俾侍左右三年。以偈辭游浙。有尚餘一雙窮相手要向諸方癢處爬之句。參松源於靈隱。源門庭峻絕。笠棲八月不獲入室。或以失士告。源曰我已八字打開掛搭渠。自是渠當面蹉過耳。師聞其語。口耳俱喪。徹見曹源。于妙果龜峰時嘻笑怒罵皆為人善巧方便。自是不疑天下老和尚舌頭。初住嘉興天寧。移雪峰方半載。詔移天童。育王虛席兼攝住持。上堂。天童用底來。育王用不著。育王用底來。天童用不著。雖然如是。用不著。不著處。用有餘。一箭雙鵰隨手落。上堂。圓覺伽藍塵塵有路。坐斷去來。頓空今古。那裡十三。者邊十五。后先不差毫髮。可笑黃面瞿曇。至今不知落處。上堂。有一人一念頓證墮在佛數。有一人累劫闡提不願成佛。且道那個合受人天供養。良久曰。蝶穿芳徑雙眉濕。蜂掠殘花兩股肥。上堂。僧問。心佛及眾生是三無差別。如何是過去心。師曰放待冷來看。曰如何是現在心。師曰你問我答。曰如何是未來心。師曰后次上堂向汝道。曰如何是過去佛。師曰去年梅。曰如何是現在佛。師曰今歲柳。曰如何是未來佛。師曰顏色馨香依舊。曰如何是過去

【現代漢語翻譯】現代漢語譯本：安府徑山癡絕道沖禪師

是武信荀氏的子弟，天資聰穎，才華出衆。成年後參加進士考試沒有考中，於是在梓州妙音院出家。紹熙三年（1192年）離開四川，當時曹源禪師在妙果寺開法傳道，道沖禪師前去拜謁，聽了他的入門開示後有所領悟，於是留在曹源禪師身邊三年。後來寫了一首偈辭告別，其中有『尚餘一雙窮相手，要向諸方癢處爬』的句子。之後又去靈隱寺參拜松源禪師，松源禪師的門風非常嚴峻，道沖禪師在寺外住了八個月也沒能進入內室。有人認為松源禪師錯失了人才，松源禪師說：『我早已大開方便之門讓他掛單了，只是他自己當面錯過了而已。』道沖禪師聽到這話，頓時心領神會，徹底明白了曹源禪師在妙果寺龜峰時期的嬉笑怒罵都是善巧方便的教化。從此以後，不再懷疑天下老和尚所說的話。最初住在嘉興天寧寺，後來調到雪峰寺，還沒過半年，又奉詔調到天童寺。當時育王寺的住持之位空缺，於是兼任育王寺的住持。上堂說法時說：『天童寺用的是什麼？育王寺用不上。育王寺用的是什麼？天童寺用不上。』雖然如此，用不上，不在用處，用之有餘。一箭雙鵰，隨手拈來。上堂說法時說：『圓覺伽藍，處處都有道路，截斷過去未來，頓空現在與過去。』那裡是十三，這裡是十五，先後不差分毫。可笑黃面瞿曇（釋迦牟尼佛），至今不知落在何處。上堂說法時說：『有一個人一念之間頓悟成佛，墮入佛的行列；有一個人累劫以來都是闡提（斷善根的人），不願成佛。』那麼，哪一個才應該接受人天的供養呢？良久，說道：『蝶穿芳徑雙眉濕，蜂掠殘花兩股肥。』上堂說法時，有僧人問道：『心、佛及眾生，是三無差別，什麼是過去心？』禪師說：『放涼了再看。』僧人問：『什麼是現在心？』禪師說：『你問我答。』僧人問：『什麼是未來心？』禪師說：『下次上堂再告訴你。』僧人問：『什麼是過去佛？』禪師說：『去年的梅花。』僧人問：『什麼是現在佛？』禪師說：『今年的柳樹。』僧人問：『什麼是未來佛？』禪師說：『顏色馨香依舊。』僧人問：『什麼是過去…』

【English Translation】 English version: Chan Master Dao Chong of Chi Jue at Jing Shan, Anfu

He was a son of the Xun family of Wuxin. He possessed extraordinary talent and intelligence. After failing the imperial examination for the Jinshi degree, he became a monk at Miaoyin Monastery in Zi Prefecture. In the third year of the Shao Xi era (1192), he left Sichuan. At that time, Chan Master Caoyuan was propagating the Dharma at Miaoguo Monastery. The Master went to pay homage and had some understanding after listening to his introductory teachings. He then served Chan Master Caoyuan for three years. Later, he wrote a verse to bid farewell, which included the line, 'Still having a pair of poor hands, wanting to scratch where it itches in all directions.' He then went to Lingyin Monastery to visit Chan Master Songyuan. Chan Master Songyuan's monastic discipline was extremely strict. The Master stayed outside the monastery for eight months without being allowed to enter the inner chambers. Someone suggested that Chan Master Songyuan had missed a talented person. Chan Master Songyuan said, 'I had already opened the door wide for him to stay, but he missed it right in front of his face.' Upon hearing this, the Master suddenly understood and thoroughly comprehended that Chan Master Caoyuan's laughter, scolding, and actions at Guifeng in Miaoguo Monastery were all skillful means of teaching. From then on, he no longer doubted the words of any old Chan Master in the world. Initially, he resided at Tianning Monastery in Jiaxing. Later, he was transferred to Xuefeng Monastery, but before half a year had passed, he was ordered to move to Tiantong Monastery. At that time, the abbot's seat at Yuhwang Monastery was vacant, so he concurrently served as the abbot of Yuhwang Monastery. During a Dharma talk, he said, 'What does Tiantong Monastery use? Yuhwang Monastery cannot use it. What does Yuhwang Monastery use? Tiantong Monastery cannot use it.' Although this is the case, not using it, where it is not used, there is more than enough use. Shooting two eagles with one arrow, easily achieved.' During a Dharma talk, he said, 'In the Round Enlightenment Sangharama, every speck of dust has a path. Cutting off going and coming, instantly emptying the present and the past.' There it is thirteen, here it is fifteen, the sequence is not off by a hair's breadth. It is laughable that the yellow-faced Gautama (Shakyamuni Buddha) still does not know where he has fallen. During a Dharma talk, he said, 'There is one person who instantly attains enlightenment in a single thought and falls into the ranks of the Buddhas; there is one person who, for countless eons, is an icchantika (one who has severed their roots of goodness) and does not wish to become a Buddha.' So, which one should receive the offerings of humans and devas? After a long pause, he said, 'Butterflies pierce fragrant paths, their eyebrows are wet; bees plunder withered flowers, their thighs are plump.' During a Dharma talk, a monk asked, 'The mind, the Buddha, and sentient beings are three without difference. What is the past mind?' The Master said, 'Put it aside and look at it when it's cold.' The monk asked, 'What is the present mind?' The Master said, 'You ask, I answer.' The monk asked, 'What is the future mind?' The Master said, 'I will tell you during the next Dharma talk.' The monk asked, 'What is the past Buddha?' The Master said, 'Last year's plum blossoms.' The monk asked, 'What is the present Buddha?' The Master said, 'This year's willow trees.' The monk asked, 'What is the future Buddha?' The Master said, 'The color and fragrance remain the same.' The monk asked, 'What is the past...'

差別智。師以拂子擊禪床左邊。曰如何是現在差別智。師以拂子擊禪床右邊。曰如何是未來差別智。師以拂子中間點一點。僧曰。心佛眾生無向背。十方剎海一毫收。便禮拜。師乃曰。過去心不可得。現在心不可得。未來心不可得。三心既不可得。喚什麼作差別智。若人見得徹去。三世諸佛無一時不在諸人頂𩕳上轉大法輪。更來者里挨肩並足討什麼碗。以拄杖一時趕散。未幾被旨遷徑山。將示寂謂眾曰。無準忌在三月十八。吾以十五日行。不能辦香修供矣。至十四日上堂辭眾。舉世尊臨入涅槃告眾曰。汝等善觀吾紫磨金色之身。膽仰取足。毋令後悔。今日即有明日即無。師曰。世尊平生用盡伎倆。臨死之際求生不得生求死不得死。山僧則不然。要行便行要去便去。八臂那吒攔不住。下座。至夜分起坐。移頃而逝。壽八十二﨟六十一。茶毗舍利五色者無數。靈骨分一半建塔金陵王山庵。一半建塔菖蒲田玉芝庵。

隱靜柔禪師法嗣

雙杉元禪師

嘗頌太宗勸發菩提心話曰。萬里謳歌聖化成。條風塊雨樂樵耕。不因嵩岳三呼后。無像誰知真太平。又頌應庵問密庵正法眼話曰。五陵公子少年時。得意春風躍馬蹄。不惜黃金為彈子。海棠花下打黃鸝。

華藏凈禪師法嗣

慶元府天童西江謀禪師

【現代漢語翻譯】現代漢語譯本差別智。無準禪師用拂子敲擊禪床左邊，說：『如何是現在的差別智？』無準禪師用拂子敲擊禪床右邊，說：『如何是未來的差別智？』無準禪師用拂子在中間點了一下。僧人說：『心、佛、眾生沒有方向和背離，十方剎土大海都可以在一根毫毛中容納。』便禮拜。無準禪師於是說：『過去心不可得，現在心不可得，未來心不可得。三心既然都不可得，還叫什麼差別智？』如果有人看得透徹，三世諸佛沒有一時不在每個人的頭頂上轉大法輪，還來這裡挨肩並足地討什麼飯吃？』用拄杖一時趕散。不久，奉旨遷往徑山。將要圓寂時告訴眾人說：『無準忌日在三月十八，我將在十五日走。不能辦理香和供品了。』到十四日上堂告別眾人，舉世尊臨入涅槃時告訴眾人說：『你們好好觀看我紫磨金色的身體，盡情瞻仰，不要後悔。今天有，明天就沒有了。』無準禪師說：『世尊平生用盡伎倆，臨死之際求生不得生，求死不得死。山僧則不然，要走便走，要去便去，八臂那吒（佛教護法神）也攔不住。』下座。到夜裡起來坐著，過了一會兒就去世了，享年八十二歲，僧臘六十一。荼毗后，五色舍利無數。靈骨分一半建塔在金陵王山庵，一半建塔在菖蒲田玉芝庵。

隱靜柔禪師法嗣

雙杉元禪師

曾經讚頌太宗（趙匡義，976-997）勸發菩提心話，說：『萬里謳歌聖化成，條風塊雨樂樵耕。不因嵩岳三呼后，無像誰知真太平。』又讚頌應庵問密庵正法眼話，說：『五陵公子少年時，得意春風躍馬蹄。不惜黃金為彈子，海棠花下打黃鸝。』

華藏凈禪師法嗣

慶元府天童西江謀禪師

【English Translation】 English version Discriminating Wisdom. The Master struck the left side of the Zen platform with his whisk and said, 'What is present discriminating wisdom?' The Master struck the right side of the Zen platform with his whisk and said, 'What is future discriminating wisdom?' The Master tapped the middle with his whisk. A monk said, 'Mind, Buddha, and sentient beings have no direction or opposition; the ten directions of Buddha-lands and oceans are contained within a single hair.' Then he prostrated. The Master then said, 'The past mind is unattainable, the present mind is unattainable, and the future mind is unattainable. Since the three minds are unattainable, what is called discriminating wisdom?' If one sees through this thoroughly, the Buddhas of the three times are always turning the great Dharma wheel on everyone's head; why come here shoulder to shoulder to beg for food?' He scattered them all at once with his staff. Soon after, he was ordered to move to Jingshan. When he was about to pass away, he told the assembly, 'Wuzhun's death anniversary is on the eighteenth day of the third month; I will depart on the fifteenth. There will be no time to prepare incense and offerings.' On the fourteenth, he ascended the hall to bid farewell to the assembly, citing the World Honored One's (Sakyamuni Buddha) words to the assembly as he entered Nirvana: 'You should carefully observe my body of purple-gold color, gaze upon it fully, and have no regrets. Today it is, tomorrow it is not.' The Master said, 'The World Honored One exhausted all his skills in his life, and at the time of his death, he could not obtain life when seeking it, nor could he obtain death when seeking it. This mountain monk is not like that; I will go when I want to go, and I will leave when I want to leave; even the eight-armed Nata (a protective deity in Buddhism) cannot stop me.' He descended from the seat. At night, he rose and sat, and after a while, he passed away, at the age of eighty-two, with sixty-one years as a monk. After cremation, there were countless five-colored sariras (relics). Half of the spiritual bones were used to build a pagoda at Wangshan Hermitage in Jinling, and half were used to build a pagoda at Yuzhi Hermitage in Changbutian.

Successor of Zen Master Rou of Yin Jing

Zen Master Yuan of Shuangshan

He once praised the words of Emperor Taizong (Zhao Kuangyi, 976-997) encouraging the aspiration for Bodhi, saying, 'Ten thousand miles sing praises of the sage's transformation, gentle winds and abundant rain bring joy to woodcutters and farmers. If not for the three calls on Mount Song, who would know true peace without form?' He also praised the words of Ying'an asking Mi'an about the eye of the true Dharma, saying, 'The young masters of the Five Mausoleums, in their youthful days, ride their horses in the joyful spring breeze. They do not begrudge gold for pellets, shooting orioles under the crabapple blossoms.'

Successor of Zen Master Jing of Huazang

Zen Master Xi Jiang Mou of Tiantong in Qingyuan Prefecture

江南老宿。不被黃敕者四十年。末路受理宗寵命三錫。示眾。春日晴。黃鸝鳴。最親切。誰解聽。一日將入寂。顧侍僧索筆書偈曰。一笑翻身。日面月面。閣筆而逝。立塔天童。

靈隱玨禪師法嗣

杭州中天竺空巖有禪師

室中垂語曰。黃金鑄就鐵真人。東海涌頌曰。錦衣公子醉田家。熟睡柴床日未斜。熱渴呼漿無所得。便將玉帶換甌茶。

黃龍開禪師法嗣

杭州護國臭庵宗禪師

上堂。舉岳林振禪師示眾曰。布袋口開還有買的么。僧曰有。林曰不作貴不作賤作么生買。僧無語。林曰老僧失利。師曰。岳林說個問端也甚奇特。及至被人道個有字。直得東遮西掩囊藏不迭。護國今日布袋口開。還有買的么。良久曰。欄干雖共倚。山色不同觀。

溫州瞎驢無見禪師

嘗頌興化打克賓曰。興化打克賓。言親語不親。棒頭如雨點。敲出玉麒麟。

放牛余居士

古杭人。淳祐間參無門。凡問被門劈面截住曰不是不是。及見臭庵問曰。吾師甚麼見解。敢對人天顛倒是非。庵曰我在無門座下無法可得無道可傳。只得兩個字。士曰兩字如何說。庵曰不是不是。士言下始知無門為人處。嘗述是非關。其言曰。直指人心見性成佛。迴光返照迥絕遮攔。才擬思量白雲萬

【現代漢語翻譯】現代漢語譯本

江南老宿（指年老的禪師）。不曾接受皇帝敕令徵召長達四十年。晚年接受理宗皇帝的寵信，多次賞賜。向大眾開示：『春日晴朗，黃鸝鳴叫，聲音最是親切。有誰能理解這聲音呢？』一日將要圓寂，讓侍者拿來筆，寫下偈語：『一笑翻身，日面月面。』寫完擱筆而逝。在天童寺建立塔。靈隱玨禪師的法嗣杭州中天竺空巖有禪師在禪房中開示說：『黃金鑄就鐵真人。』東海涌頌揚說：『錦衣公子醉倒在農家，在柴床上熟睡，太陽還沒西斜。又熱又渴想喝漿卻沒處找，只好把玉帶換一碗茶。』黃龍開禪師的法嗣杭州護國臭庵宗禪師上堂說法。舉岳林振禪師開示大眾說：『布袋口打開了，還有人買嗎？』有僧人回答：『有。』岳林說：『不抬高價格，也不降低價格，要怎麼買？』僧人無言以對。岳林說：『老僧我虧本了。』臭庵禪師說：『岳林禪師提出的問題非常奇特。等到被人說了一個「有」字，就忙著東遮西掩，藏都藏不住。護國禪師我今天也把布袋口打開，還有人要買嗎？』停頓良久說：『欄桿雖然一起靠著，看到的山色卻各不相同。』溫州瞎驢無見禪師曾經作頌讚揚興化打克賓這件事：『興化打克賓，言語親切卻不真心。棒頭如雨點般落下，敲打出玉麒麟。』放牛余居士古杭州人。淳祐年間（1241-1252）參拜無門禪師。每次提問，都被無門禪師劈頭蓋臉地截住，說『不是，不是』。等到見到臭庵禪師，問道：『吾師有什麼見解，竟敢在人天面前顛倒是非？』臭庵禪師說：『我在無門禪師座下，無法可得，無道可傳，只有兩個字。』居士問：『兩個字怎麼說？』臭庵禪師說：『不是，不是。』居士當下才明白無門禪師的為人處世。曾經闡述是非關，他的言論是：『直指人心，見性成佛，迴光返照，沒有任何遮攔。才剛想要思量，白雲已經遮蔽了萬...

【English Translation】 English version

An old Jiangnan monk. He was not summoned by imperial decree for forty years. In his later years, he received the favor of Emperor Lizong and was rewarded multiple times. He addressed the assembly: 'On a clear spring day, the orioles sing, their voices most intimate. Who can understand this sound?' One day, as he was about to enter Nirvana, he asked the attendant to bring a brush and wrote a verse: 'With a smile, I turn over, sun-face, moon-face.' He put down the brush and passed away. A pagoda was built for him at Tiantong Temple. A Dharma successor of Zen Master Jue of Lingyin Temple Zen Master You of Kongyan Temple in Zhongtianzhu, Hangzhou Speaking in his room, he said: 'A golden statue of an iron man.' Donghai Yong praised: 'A young man in brocade clothes is drunk in a farmer's house, sound asleep on a firewood bed, the sun not yet setting. Hot and thirsty, he calls for a drink but finds none, so he exchanges his jade belt for a bowl of tea.' A Dharma successor of Zen Master Kai of Huanglong Temple Zen Master Zong of Chou'an (Stinky Hut) at Huguo Temple in Hangzhou Ascending the Dharma hall, he cited Zen Master Zhen of Yuelin Temple, who addressed the assembly: 'The mouth of the cloth bag is open, is there anyone buying?' A monk replied: 'Yes.' Yuelin said: 'Neither raising the price nor lowering it, how do you buy?' The monk was speechless. Yuelin said: 'This old monk has lost money.' Zen Master Chou'an said: 'Zen Master Yuelin's question is very peculiar. As soon as someone says 'yes,' he is busy covering up and hiding it. Today, I, Zen Master Chou'an of Huguo Temple, have also opened the mouth of the cloth bag. Is there anyone buying?' After a long pause, he said: 'Although we lean on the railing together, we see different mountain colors.' Zen Master Wujian (No Seeing) the Blind Donkey of Wenzhou He once composed a verse praising Xinghua's beating of Kebin: 'Xinghua beats Kebin, words are intimate but not sincere. The staff falls like raindrops, knocking out a jade Qilin (mythical Chinese creature).' Layman Yu, the Cowherd A native of ancient Hangzhou. During the Chunyou period (1241-1252), he visited Zen Master Wumen. Every time he asked a question, he was immediately cut off by Wumen, who said, 'No, no.' When he met Zen Master Chou'an, he asked: 'What is your understanding, Master, that you dare to turn right and wrong upside down before humans and gods?' Zen Master Chou'an said: 'Under Zen Master Wumen, there is no Dharma to be obtained, no Dao to be transmitted, only two words.' The layman asked: 'How are the two words spoken?' Zen Master Chou'an said: 'No, no.' The layman then understood Zen Master Wumen's way of being. He once elaborated on the Gate of Right and Wrong, saying: 'Directly pointing to the human mind, seeing one's nature and becoming a Buddha, turning the light inward, with no obstruction whatsoever. As soon as one tries to think, white clouds have already covered ten thousand...

里。逢人品藻遇物雌黃。重古輕今貴耳賤目。任伊卜度沉吟。未夢見是非關。在安吉州。沈道婆問是非關有幾句。士曰有四句。婆曰四句作么舉。士曰。第一句。有是有非則不可。第二句。無是無非又不可。第三句。是是非非也不可。第四句。非是是非亦不可。若離得此四句。始見本地風光。曰我離得否。士曰汝離不得。曰人人有分我何離不得。士曰。嫁雞逐雞飛。嫁狗逐狗走。曰如何是本地風光。士曰。月子彎彎照幾州。幾人歡喜幾人愁。曰不問言個風光。士曰問那個本地風光。曰無男女相底。士曰既無男女相問甚是非關。曰別有向上事也無。士曰有。曰如何是向上事。士曰。馬蝗釘住鷺鷥腳。你上天時我上天。

孤峰秀禪師法嗣

福州鼓山皖山正凝禪師

舒州太湖李氏子。受業于黃州雙泉。嘉熙初入閩謁孤峰秀禪師于莆之囊山。執侍五載盡得其奧旨。知藏鼓山。分座雪峰。寶祐間出世本州釣龍臺。遷萬歲。己巳十月移鼓山。嘗頌世尊臨入滅以手摩胸話曰。潦倒瞿曇不識羞。臨行猶自逞風流。摩胸示眾歸何處。啼鳥一聲山更幽。又頌金峰枕子話曰。天作孽猶可違。自作孽不可逭。又頌德山參龍潭曰。潭不見。龍不現。全身已在空王殿。夢迴忽聽曉鶯啼。春風吹落桃花片。咸淳甲戌臘月八日示寂。

【現代漢語翻譯】現代漢語譯本：里。遇到人就品評臧否，遇到事物就妄加褒貶。重視古代的，輕視現在的，看重傳聞的，輕視親見的。任憑他們卜卦猜測，沉吟不決。還沒有夢見到什麼是對什麼是錯的關鍵所在。在安吉州，沈道婆問是非關有幾句。士人說有四句。道婆說四句怎麼講？士人說：第一句，『有是是有非則不可』。第二句，『無是無非又不可』。第三句，『是是非非也不可』。第四句，『非是是非亦不可』。如果能離開這四句，才能見到本地風光。道婆說：『我能離開嗎？』士人說：『你不能離開。』道婆說：『人人都有份，我為什麼不能離開？』士人說：『嫁雞隨雞飛，嫁狗隨狗走。』道婆說：『如何是本地風光？』士人說：『月亮彎彎照九州，幾人歡喜幾人愁。』道婆說：『我不問言語上的風光。』士人說：『問哪個本地風光？』道婆說：『沒有男女相的。』士人說：『既然沒有男女相，問什麼是非關？』道婆說：『還有更進一步的事情嗎？』士人說：『有。』道婆說：『如何是向上事？』士人說：『螞蟥釘住鷺鷥腳，你上天時我上天。』

孤峰秀禪師法嗣

福州鼓山皖山正凝禪師

舒州太湖李氏人家的兒子。在黃州雙泉受業。嘉熙（1237-1240）初年入閩地，在莆田囊山拜見孤峰秀禪師。侍奉五年，盡得其精髓。主管鼓山藏經，在雪峰開講。寶祐（1253-1258）年間在本州釣龍臺出世，后遷至萬歲寺。己巳年十月移居鼓山。曾經頌揚世尊臨入滅時用手摩胸的話說：『潦倒的瞿曇（釋迦牟尼的別稱）不識羞，臨行還要逞風流。摩胸示眾歸何處？啼鳥一聲山更幽。』又頌揚金峰枕子的話說：『天作孽，猶可違；自作孽，不可逭。』又頌揚德山參龍潭說：『潭不見，龍不現，全身已在空王殿。夢迴忽聽曉鶯啼，春風吹落桃花片。』咸淳甲戌（1274）年臘月八日圓寂。

【English Translation】 English version: Here. He criticizes people and judges things arbitrarily. He values the ancient and despises the present, valuing what is heard and devaluing what is seen. Let them divine and hesitate. He has not yet dreamed of the key to what is right and wrong. In Anji Prefecture, Dharma Master Shen asked how many lines there were in the 'Gate of Right and Wrong'. The scholar said there were four lines. The Dharma Master said, 'How do you explain the four lines?' The scholar said: The first line, 'To say there is right and wrong is not permissible.' The second line, 'To say there is no right and no wrong is also not permissible.' The third line, 'To say right is right and wrong is wrong is also not permissible.' The fourth line, 'To say wrong is right and right is wrong is also not permissible.' If one can leave these four lines, then one can see the local scenery. The Dharma Master said, 'Can I leave them?' The scholar said, 'You cannot leave them.' The Dharma Master said, 'Everyone has a share, why can't I leave them?' The scholar said, 'Marry a chicken, follow the chicken to fly; marry a dog, follow the dog to run.' The Dharma Master said, 'What is the local scenery?' The scholar said, 'The crescent moon shines on several states, some people are happy and some people are sad.' The Dharma Master said, 'I am not asking about the scenery in words.' The scholar said, 'Which local scenery are you asking about?' The Dharma Master said, 'That which has no male or female form.' The scholar said, 'Since there is no male or female form, what are you asking about the Gate of Right and Wrong?' The Dharma Master said, 'Is there anything further to strive for?' The scholar said, 'Yes.' The Dharma Master said, 'What is the matter of striving upwards?' The scholar said, 'A leech clings to the heron's foot; when you ascend to heaven, I will ascend to heaven.'

Dharma Heir of Zen Master Gufeng Xiu

Zen Master Zhengning of Wanshan, Gushan, Fuzhou

A son of the Li family of Taihu, Shuzhou. He received instruction at Shuangquan in Huangzhou. In the early years of Jiaxi (1237-1240), he entered Min and visited Zen Master Gufeng Xiu at Nangshan in Putian. Serving him for five years, he fully grasped his essence. He was in charge of the Tripitaka at Gushan and lectured at Xuefeng. During the Baoyou period (1253-1258), he appeared in the world at Diaolongtai in this prefecture and later moved to Wansui Temple. In the tenth month of the year of Jisi, he moved to Gushan. He once praised the words of the World Honored One (another name for Sakyamuni) as he was about to enter Nirvana, stroking his chest with his hand, saying: 'The disheveled Gautama (another name for Sakyamuni) does not know shame, even at the time of his departure he still shows off his charm. Where does stroking his chest to show the assembly lead? A bird cries, and the mountain is even more secluded.' He also praised the words of Jin Feng's pillow: 'Heaven's sins can still be avoided; self-made sins cannot be escaped.' He also praised Deshan's visit to Longtan, saying: 'The pool is not seen, the dragon does not appear, the whole body is already in the Empty King's Palace. Waking from a dream, I suddenly hear the oriole singing, the spring breeze blows down peach blossoms.' He passed away on the eighth day of the twelfth month of the year Jiaxu of Xianchun (1274).

阇維數珠不壞。獲舍利于齒中。乃別建塔。師入閩三十餘年。道俗敬慕如睹生佛。凡得䞋利悉作方便事。更無儲蓄。壽八十四臘四十五。

婺州雙林一衲介禪師

嘗頌傅大士披衲頂冠因緣曰。非儒非道亦非禪。杜撰修行忒可憐。擔閣一身三不了。至今八百有餘年。

容庵海禪師法嗣(師嗣竹林安。安嗣竹林寶。寶嗣懶牛和。和嗣天目齊。齊嗣五祖演。自齊以下會元俱無出)

燕京慶壽中和璋禪師

一夕夢異僧䇿杖徑趨方丈踞師子座。天明謂知客曰。今日但有旦過當令來見老僧。及晚海云至。師笑曰此衲子乃夜來所夢者。云曰某不來而來作么生相見。師曰。參須實參悟須實悟。莫打野榸。云曰某甲因擊火迸散乃知眉橫鼻直。師曰吾此處別。云曰如何表信。師曰。牙是一具骨。耳是兩片皮。云曰將謂別有。師曰錯。云喝曰草賊大敗。師休去。次日師舉臨濟兩堂首座齊下喝。僧問還有賓主也無。濟曰賓主歷然。汝作么生會。云曰。打破秦時鏡。磨尖上古錐。龍飛霄漢外。何勞更下槌。師曰你只得其機不得其用。云便掀倒禪床。師曰路途之樂終未到家。云與一掌曰。精靈千載野狐魅。看破如今不直錢。師打一拂子曰。汝只得其用不得其體。云進前曰。青山聳寒色。月照一溪云。師曰汝只得其體

【現代漢語翻譯】現代漢語譯本『阇維』(火化)后『數珠』(念珠)沒有損壞，在牙齒中獲得了『舍利』(佛教聖物)。於是另外建造了塔。禪師進入福建三十多年，僧人和俗人都敬仰愛慕他，如同見到活著的佛。凡是得到的『䞋利』(佈施的財物)都用來做方便眾生的事情，沒有儲存積蓄。享年八十四歲，僧臘四十五年。

婺州雙林寺的『一衲介』禪師

曾經讚頌『傅大士』(南北朝時期的著名居士)披著僧衣，戴著帽子這件事，說：『既不像儒家，也不像道家，更不像禪宗，這樣杜撰修行真是可憐。承擔一身卻三件事都不能了悟，至今已經八百多年了。』

『容庵海』禪師的法嗣(禪師師承『竹林安』，『竹林安』師承『竹林寶』，『竹林寶』師承『懶牛和』，『懶牛和』師承『天目齊』，『天目齊』師承『五祖演』。自『天目齊』以下，《會元》中都沒有記載)

燕京慶壽寺的『中和璋』禪師

一天晚上，禪師夢見一位奇異的僧人拄著枴杖直接走向方丈室，佔據了師子座。天亮后，禪師對知客僧說：『今天如果有來拜訪的，一定要讓他來見老僧。』到了晚上，『海云』禪師來了。禪師笑著說：『這位僧人就是我昨晚夢見的人。』『海云』禪師說：『我不來而來，又用什麼來相見呢？』禪師說：『參禪要實實在在地參，悟道要實實在在地悟，不要胡亂猜測。』『海云』禪師說：『我因為擊火迸散，才知道眉毛是橫的，鼻子是直的。』禪師說：『我這裡不一樣。』『海云』禪師說：『如何才能表明你的信念呢？』禪師說：『牙齒是一具骨頭，耳朵是兩片皮。』『海云』禪師說：『我還以為有什麼特別的。』禪師說：『錯了。』『海云』禪師大喝一聲說：『草寇大敗！』禪師就此作罷。第二天，禪師舉起『臨濟』(唐朝禪師)的兩堂首座一起大喝這件事。有僧人問：『還有賓主之分嗎？』『臨濟』禪師說：『賓主分明。你如何理解？』『海云』禪師說：『打破秦朝(公元前221年-公元前207年)的鏡子，磨尖上古的錐子。龍飛到霄漢之外，何必再用錘子敲打。』禪師說：『你只得到了它的機巧，沒有得到它的作用。』『海云』禪師便掀翻了禪床。禪師說：『路途的快樂終究沒有到家。』『海云』禪師打了他一掌說：『精靈千年的野狐貍精，看破瞭如今一文不值。』禪師打了一下拂塵說：『你只得到了它的作用，沒有得到它的本體。』『海云』禪師上前說：『青山聳立著寒冷之色，月光照耀著一溪的云。』禪師說：『你只得到了它的本體』

【English Translation】 English version After 『Dhuta』 (cremation), the 『rosary』 (prayer beads) remained intact. 『Sarira』 (Buddhist relics) were found in the teeth, so a separate pagoda was built. The master entered Fujian for more than thirty years. Monks and laypeople admired and revered him as if they were seeing a living Buddha. All the 『dana』 (offerings) received were used for the benefit of sentient beings, with no savings or accumulation. He lived to the age of eighty-four, with forty-five years as a monk.

Zen Master 『Yi Najie』 of Shuanglin Temple in Wuzhou

Once praised 『Fu Dashi』 (a famous lay Buddhist of the Southern and Northern Dynasties) for wearing a monk's robe and a hat, saying: 『Neither Confucian nor Taoist, nor Zen, such fabricated practice is pitiful. Bearing the burden of a body, yet unable to comprehend three things, it has been over eight hundred years now.』

The Dharma heir of Zen Master 『Rong'an Hai』 (The master inherited from 『Zhulin An』, 『Zhulin An』 inherited from 『Zhulin Bao』, 『Zhulin Bao』 inherited from 『Lanniu He』, 『Lanniu He』 inherited from 『Tianmu Qi』, 『Tianmu Qi』 inherited from 『Wuzu Yan』. From 『Tianmu Qi』 onwards, there are no records in the 『Hui Yuan』)

Zen Master 『Zhonghe Zhang』 of Qingshou Temple in Yanjing

One night, the Zen master dreamed of a strange monk walking directly to the abbot's room with a staff and occupying the lion throne. At dawn, the Zen master said to the guest monk: 『If anyone comes to visit today, be sure to have them come to see the old monk.』 In the evening, Zen Master 『Haiyun』 arrived. The Zen master smiled and said: 『This monk is the one I dreamed of last night.』 Zen Master 『Haiyun』 said: 『If I don't come, what will I use to meet you?』 The Zen master said: 『Practice Zen earnestly, and realize the Way earnestly. Don't make wild guesses.』 Zen Master 『Haiyun』 said: 『Because of the sparks from striking the fire, I know that the eyebrows are horizontal and the nose is straight.』 The Zen master said: 『It's different here.』 Zen Master 『Haiyun』 said: 『How can I show my faith?』 The Zen master said: 『The teeth are a set of bones, and the ears are two pieces of skin.』 Zen Master 『Haiyun』 said: 『I thought there was something special.』 The Zen master said: 『Wrong.』 Zen Master 『Haiyun』 shouted: 『The bandit army is defeated!』 The Zen master stopped there. The next day, the Zen master raised the case of 『Linji』 (a Zen master of the Tang Dynasty) having both chief monks of the two halls shout together. A monk asked: 『Is there still a distinction between guest and host?』 Zen Master 『Linji』 said: 『The guest and host are clear. How do you understand it?』 Zen Master 『Haiyun』 said: 『Break the mirror of the Qin Dynasty (221 BC-207 BC), sharpen the ancient awl. The dragon flies beyond the heavens, why bother hammering it again.』 The Zen master said: 『You only got its skill, not its function.』 Zen Master 『Haiyun』 overturned the Zen bed. The Zen master said: 『The joy of the journey is not yet home.』 Zen Master 『Haiyun』 slapped him and said: 『A thousand-year-old fox spirit, seen through now is worthless.』 The Zen master struck with a whisk and said: 『You only got its function, not its essence.』 Zen Master 『Haiyun』 stepped forward and said: 『The green mountains stand tall with cold colors, the moonlight shines on a stream of clouds.』 The Zen master said: 『You only got its essence.』

不得其智。云曰。流水自西東。落花無向背。師曰汝雖善語言三昧。要且沒交涉。云豎起拳復拍一拍。當時丈室震動。師曰如是如是。云拂袖便出。明日命掌記。復以向上鉗錘勘驗。應答皆契。一日謂曰。汝今已到大安樂地。宜善護持。吾有如來正法眼藏涅槃妙心。密付于汝。毋令湮沒。云掩耳而出。即授以偈曰。天地同根無異殊。家山何處不逢渠。吾今付汝空王印。萬法光輝總一如。

繼燈錄卷第二卍新續藏第 86 冊 No. 1605 繼燈錄

繼燈錄卷第三

鼓山嗣祖沙門　元賢　輯

臨濟宗

南嶽下二十世

徑山端禪師法嗣

杭州靈隱性原慧明禪師

臺州黃巖夏氏子。既長不甘處俗。往依樂清寶冠寺出家。后謁元叟。叟曰東嶺來西嶺來。師指草鞋曰此是三文錢買的。叟曰未在更道。師曰某甲只恁么。和尚作么生。叟曰念汝新到放汝三十棒。師乃悟旨。久之究盡底蘊。乃曰。才涉思惟皆為剩法。初住鄞之五峰。洪武五年　詔建佛會於鐘山。召高行沙門。師與季潭泐公與焉。后住靈隱。上堂。舉香嚴和尚曰。去年貧未是貧。今年貧始是貧。去年貧猶有卓錐之地。今年貧錐也無。眾中忽有個漢出來問。長老錯了也。今朝四月八是佛生日。如何舉此公

【現代漢語翻譯】現代漢語譯本不得其智。云曰：『流水自西向東，落花無所謂方向。』師曰：『你雖然善於語言上的三昧（Samadhi，正定），但要緊的是沒有實際的交涉。』云豎起拳頭又拍了一下，當時丈室震動。師曰：『如是如是。』云拂袖便出。明日，（師）命掌記，再次用向上鉗錘勘驗，應答都契合。一日（師）謂（云）曰：『你現在已經到達大安樂地，應該好好守護保持。我有如來正法眼藏涅槃妙心，秘密地傳付給你，不要讓它湮沒。』云掩耳而出。即授以偈曰：『天地同根無異殊，家山何處不逢渠。吾今付汝空王印，萬法光輝總一如。』

繼燈錄卷第二卍新續藏第 86 冊 No. 1605 繼燈錄

繼燈錄卷第三

鼓山嗣祖沙門元賢輯

臨濟宗

南嶽下二十世

徑山端禪師法嗣

杭州靈隱性原慧明禪師

臺州黃巖夏氏子。長大后不甘心過世俗生活，前往樂清寶冠寺出家。后拜謁元叟（禪師）。元叟（禪師）問：『從東嶺來？還是從西嶺來？』師指著草鞋說：『這是用三個銅錢買的。』元叟（禪師）說：『還未說到根本處，再說一句。』師說：『我只能這樣說，和尚您怎麼說？』元叟（禪師）說：『念在你新來，放你三十棒。』師於是領悟了旨意。很久之後，徹底領悟了底蘊，於是說：『才涉及思惟，都是多餘的法。』最初住在鄞縣的五峰。洪武五年（1372年），（皇帝）下詔在鐘山建立佛會，召集有高尚品行的沙門，師與季潭泐公參與了。后住在靈隱。上堂時，舉香嚴和尚的話說：『去年貧還不是真貧，今年貧才是真貧。去年貧還有插錐子的地方，今年貧連錐子都沒有了。』眾中忽然有個人出來問：『長老您說錯了。今天四月八是佛生日，為什麼舉這個公案？』

【English Translation】 English version He could not grasp the wisdom. Yun said, 'The flowing water goes from west to east, fallen flowers have no fixed direction.' The master said, 'Although you are good at the Samadhi (Samadhi, concentration) of language, the important thing is that there is no actual involvement.' Yun raised his fist and clapped it once, and the abbot's room shook at that moment. The master said, 'So it is, so it is.' Yun flicked his sleeves and left. The next day, (the master) ordered the clerk to re-examine him with the upward-moving tongs, and his answers were all in agreement. One day, (the master) said to (Yun), 'Now you have reached the land of great peace and joy, you should take good care of it. I have the Tathagata's (Tathagata, Thus Come One) Right Dharma Eye Treasury, the wonderful mind of Nirvana (Nirvana, enlightenment), secretly entrusted to you, do not let it be submerged.' Yun covered his ears and left. Then he gave him a verse, saying: 'Heaven and earth share the same root, without difference or distinction, where can you not meet him in your homeland? I now entrust you with the seal of the Empty King, the light of all dharmas is all one.'

Continuation of the Lamp Records, Volume 2 Supplement to the Buddhist Canon, Volume 86, No. 1605, Continuation of the Lamp Records

Continuation of the Lamp Records, Volume 3

Compiled by Shramana Yuanxian of Gushan, a Successor of the Ancestors

Linji School

Twentieth Generation from Nanyue

Dharma Successor of Zen Master Duan of Jingshan

Zen Master Xingyuan Huiming of Lingyin Temple in Hangzhou

A son of the Xia family of Huangyan, Taizhou. When he grew up, he was unwilling to live a secular life and went to Baoguan Temple in Yueqing to become a monk. Later, he visited Yuansou (Zen Master). Yuansou (Zen Master) asked, 'Did you come from the East Ridge or the West Ridge?' The master pointed to his straw sandals and said, 'These were bought for three coins.' Yuansou (Zen Master) said, 'You have not yet reached the root, say another sentence.' The master said, 'I can only say this, what do you say, Venerable?' Yuansou (Zen Master) said, 'Considering that you are new here, I will give you thirty blows.' The master then understood the meaning. After a long time, he thoroughly understood the essence and said, 'As soon as you involve yourself in thinking, it is all superfluous Dharma (Dharma, the teachings of Buddha).' He first lived in Wufeng in Yin County. In the fifth year of Hongwu (1372 AD), (the emperor) ordered the establishment of a Buddhist assembly in Zhongshan, and summoned Shramanas (Shramanas, wandering ascetics) of noble character. The master and Jitan Leigong participated. Later, he lived in Lingyin. When he ascended the hall, he quoted the words of Zen Master Xiangyan: 'Last year's poverty was not true poverty, this year's poverty is true poverty. Last year's poverty still had a place to insert an awl, this year's poverty does not even have an awl.' Suddenly, someone in the crowd came out and asked, 'Elder, you are wrong. Today, April 8th, is the Buddha's birthday, why do you cite this case?'

案。山僧只對他道。住持事繁。師室中垂語曰。蓮華峰被蜉蝣食卻半邊。因什麼不知。又曰冷泉亭吞卻壑雷亭即不問。南高峰與北高峰斗額是第幾機。十九年遭無妄之災逮捕。或勸師早自為計。師不顧。怡然詣所司。未鞫即廡下說偈端坐而化。

海鹽州天寧楚石梵琦禪師

寧波象山朱氏子。生在襁褓。有僧見而謂其父曰。此佛日也。必當大振佛法。照耀濁世。九歲授經。十六為僧。二十因閱楞嚴至緣見因明暗成無見不明自發則諸暗相永不能昏。於此有省。參元叟于徑山。問如何是言發非聲色前不物。叟遽曰。言發非聲色前不物。速道速道。師擬進語。叟振威一喝。師乃錯愕而退。已而應書大藏之選至京師。一夕聞城樓上鼓聲豁然大悟。述偈曰。崇天門外鼓騰騰。驀劄虛空就地崩。拾得紅爐一片雪。卻是黃河六月冰。冬歸再參叟。叟迎笑曰且喜大事了畢。命分座。未幾出世海鹽之福臻。升主永祚。次報國。再遷本覺。帝師錫號佛日普照慧辯禪師。移光孝。再住永祚。開堂日。僧問。我本無心有所希求。今此法王大寶自然而至。如何是法王大寶。師曰有眼者見有耳者聞。曰莫只者便是么。師曰擊碎髑髏拽脫鼻孔。曰如何受用。師曰直待雨淋頭。上堂。舉僧問乾峰十方薄伽梵一路涅槃門。未審路頭在什麼處。峰

【現代漢語翻譯】現代漢語譯本：案。山僧只是這樣對他說。住持事務繁忙。師父在禪房中開示說：『蓮花峰被蜉蝣啃食掉半邊，因為什麼不知道。』又說：『冷泉亭吞掉了壑雷亭暫且不論，南高峰與北高峰爭鬥額頭，是第幾等玄機？』十九年（時間待考）遭遇無妄之災被逮捕。有人勸師父早點為自己打算。師父不顧，安然前往官府。還沒審訊，就在廊下說了偈語，端坐而化。海鹽州天寧楚石梵琦禪師寧波象山朱氏人家的孩子。生在襁褓中時，有僧人看見后對他的父親說：『這孩子是佛日（比喻佛法如日光明）啊，必定能夠大大振興佛法，照耀污濁的世間。』九歲開始學習經書，十六歲出家為僧。二十歲時閱讀《楞嚴經》，讀到『緣見因明，暗成無見，不明自發，則諸暗相永不能昏』（憑藉能見的因緣而顯明，闇昧就成為不能見，光明自身顯發，那麼各種闇昧的現象永遠不能昏暗）時有所領悟。到徑山參訪元叟行端禪師，問：『如何是言發非聲色前不物？』（什麼是言語發出不是聲音和顏色，在事物之前？）元叟行端禪師立刻說：『言發非聲色前不物，快說快說！』師父想要說話，元叟行端禪師大喝一聲，師父於是驚愕地退下。不久后應徵書寫大藏經，來到京城。一天晚上聽到城樓上的鼓聲，豁然大悟。寫下偈語說：『崇天門外鼓聲騰騰，忽然間虛空崩塌。拾起紅爐里的一片雪花，卻是黃河六月的堅冰。』冬天回去再次參訪元叟行端禪師，元叟行端禪師笑著迎接說：『可喜可賀，大事已經了結。』命他分座說法。不久后出任海鹽福臻寺住持。升任永祚寺住持。之後住持報國寺，再次遷往本覺寺。皇帝賜號『佛日普照慧辯禪師』。移住光孝寺，再次住持永祚寺。開堂說法時，有僧人問：『我本來沒有心有所希求，如今法王（佛）的大寶自然而至，什麼是法王的大寶？』師父說：『有眼睛的人看見，有耳朵的人聽見。』僧人說：『莫非就是這個嗎？』師父說：『擊碎髑髏，拽脫鼻孔。』僧人說：『如何受用？』師父說：『直接等待雨淋頭。』上堂時，舉例說僧人問乾峰義存禪師：『十方薄伽梵（佛的異名）一路涅槃門，不知道路頭在什麼地方？』乾峰義存禪師

【English Translation】 English version: Case: The mountain monk only told him this: 'The abbot's affairs are numerous.' The master gave instructions in the meditation room, saying: 'Lotus Flower Peak has been half-eaten by mayflies. Why don't you know?' He also said: 'The Cold Spring Pavilion has swallowed the壑雷亭 (壑雷亭, name of a pavilion), I won't ask about that. But South Peak and North Peak are fighting forehead to forehead, what level of mystery is that?' In the 19th year (year to be determined), he encountered an unexpected disaster and was arrested. Someone advised the master to plan for himself early. The master ignored it and calmly went to the authorities. Before the trial, he spoke a verse under the veranda and passed away while sitting upright. Chan Master Chushi Fanqi of Tianning Temple in Haiyan Prefecture He was a child of the Zhu family in Xiangshan, Ningbo. When he was in swaddling clothes, a monk saw him and said to his father: 'This child is the Buddha's Sun (佛日, metaphor for the Buddha's teachings being as bright as the sun). He will surely greatly revitalize the Buddha's teachings and illuminate the turbid world.' At the age of nine, he began to study scriptures, and at the age of sixteen, he became a monk. At the age of twenty, when reading the Shurangama Sutra, he realized something when he read 'Conditional seeing causes brightness, darkness becomes non-seeing, non-brightness arises spontaneously, then all dark appearances can never be obscured' (緣見因明，暗成無見，不明自發，則諸暗相永不能昏). He visited Yuan Sou Xingduan (元叟行端) Chan Master at Jingshan, asking: 'What is it that words are uttered, not sound or color, before things?' (如何是言發非聲色前不物？) Yuan Sou Xingduan Chan Master immediately said: 'Words are uttered, not sound or color, before things, speak quickly, speak quickly!' The master wanted to speak, but Yuan Sou Xingduan Chan Master shouted loudly, and the master retreated in astonishment. Soon after, he was selected to write the Great Treasury of Scriptures and came to the capital. One night, hearing the sound of drums on the city tower, he suddenly had a great enlightenment. He wrote a verse saying: 'Outside Chongtian Gate, the drums are booming, suddenly the void collapses to the ground. Picking up a snowflake from the red furnace, it is actually the ice of the Yellow River in June.' In winter, he returned to visit Yuan Sou Xingduan Chan Master again, Yuan Sou Xingduan Chan Master greeted him with a smile and said: 'Congratulations, the great matter has been completed.' He ordered him to share the seat and preach the Dharma. Soon after, he became the abbot of Fuzhen Temple in Haiyan. He was promoted to abbot of Yongzuo Temple. Then he became the abbot of Baoguo Temple, and then moved to Benjue Temple. The emperor bestowed the title 'Buddha's Sun Universally Illuminating Wise and Eloquent Chan Master' (佛日普照慧辯禪師). He moved to Guangxiao Temple, and again became the abbot of Yongzuo Temple. On the day of the opening ceremony, a monk asked: 'I originally had no intention of seeking anything, but now the great treasure of the Dharma King (法王, Buddha) has come naturally, what is the great treasure of the Dharma King?' The master said: 'Those with eyes see, those with ears hear.' The monk said: 'Is it just this?' The master said: 'Smash the skull, tear off the nostrils.' The monk said: 'How to receive and use it?' The master said: 'Just wait for the rain to wet your head.' In the sermon, he cited the example of a monk asking Qianfeng Yicun (乾峰義存) Chan Master: 'The one path to Nirvana for all Buddhas (薄伽梵, another name for Buddha) in the ten directions, where is the beginning of the path?' Qianfeng Yicun Chan Master

以拄杖畫一畫曰在者里。師曰。白雲萬里。僧舉前話問雲門。門曰扇子𨁝跳上三十三天筑著帝釋鼻孔。東海鯉魚打一棒雨似盆傾。師曰。白雲萬里。忽有人出來問天寧。與么批判還愜得二大老意么。向他道白雲萬里。呵呵呵。啰啰哩。啰啰哩。剎剎塵塵知幾幾。十字街頭石敢當。忽然吸竭滄溟水。你輩茄子瓠子那裡知得。拍禪床便起。上堂。汝等諸人見我開口便作說法會。見我無言便作默然會。總向兩頭覓我。爭知不在兩頭。你道尋常在什麼處。莫是高高峰頂立。不露頂么。深深海底行。不濕腳么。若恁么早被伊尋著也。還知山僧有隱身訣么。終朝不見長相見。盡日相逢卻不逢。有念盡為煩惱鎖。無心端是水晶宮。喝一喝。上堂。聞茶板喫茶去。聞浴板洗浴去。聞壽山道你諸人休去歇去。為什麼不肯與么去。忽有人出來道和尚怪某甲不得。向他道未到壽山與汝三十棒了也。上堂。一向面壁道絕人荒。一向貪程眼瞤耳熱。未有長行而不住。未有長住而不行。或時十字街頭拈起拄杖。和其光同其塵。灼然一切處光明燦爛去。或時孤峰頂上放下缽囊。杜其溪塞其穴。灼然一切處放教枯淡去。即心即佛也不得。非心非佛也不得。不是心不是佛不是物也不得。我見兩個泥牛斗入海。直至如今無訊息。喝一喝。一日因施主送楊梅。

僧就盒拈起問曰一般楊梅為什麼有赤有白。師以盒子合卻曰見個什麼。僧無語。師又開盒曰聻。僧又無語。師曰你只是個無開合漢。問大悲菩薩用許多手眼作么。師曰春風不褁頭。一夕望月次。僧指月問師曰。一半得恁么明。者一半得恁么暗。師曰。明者從他明。暗者從他暗。曰十五夜圓時暗向什麼處去。師曰也與三十不較多。曰恁么則全無明暗也。師曰還見真月么。曰如何是真月。師曰不照燭。曰照燭時如何。師曰多少人撈天摹地。曰莫只者便是么。師曰猶是影在。僧擬進言。師便喝。一僧送拄杖。師曰從什麼處得來。僧度拄杖。師豎起曰是體是用。曰。拈也從體起用。放也攝用歸體。師曰你與么來只得其體不得其用。曰和尚與么舉只得其用不得其體。師卓一下靠拄杖曰體用一齊收。洪武元年九月十一日徴師說法于蔣山。廷臣奏其說。　上大悅。二年三月複用元年故事召師說法如初。錫宴文樓下。親承　顧問。暨還出內府白銀以賜。三年之秋　上以鬼神之理甚幽。意遺經必有明文。命揀僧中通三藏之說者集焉。師與夢堂行中等十六人應　召而至。館于大天界寺。　上命儀曹勞之。既而援據經論完成的書。將入朝敷奏。忽示微疾。跏趺書偈曰。真性圓明本無生滅。木馬夜鳴西方日出。書畢謂夢堂曰。師兄我將去矣。堂曰何

處去。師曰西方去。堂曰西力有佛東方無佛耶。師振威一喝而逝。時七月二十六日也。弟子奉遺骸及諸不壞者歸海鹽。塔于西齋。壽七十五臘六十二。

杭州徑山愚庵智及禪師

蘇之吳縣顧氏子。生而靈異。發祥及入海云院為童子。釋書儒典並進。其師嘉之使其祝髮受具。聞賢首家講法界觀往聽之。未及終章莞爾而笑曰。一真法界圓同太虛。但涉言辭即成剩法。縱獲天雨寶花於我奚益哉。遂往建業參笑隱於龍翔。隱以文章道德傾動一世。師微露文采交相延譽。同袍嶼上座呵曰。子才俊爽若此。不思荷負大法。甘作詩騷奴僕乎。無盡燈偈所謂黃葉飄飄者不知作何見解。師舌噤不能加答。即歸海云。目不交睫者逾月。忽見秋葉墮于庭。豁然有省。謁元叟于徑山。遂得法焉。至正壬午宣政院舉師出世昌國之隆教。轉普慈。未幾升凈慈。復升徑山。上堂。師召大眾。眾皆仰視。師曰鷂子過新羅。便下座。上堂。僧問釋迦已滅彌勒未生。正當今日佛法委付何人。師曰老僧打退鼓。曰前無釋迦后無彌勒還有參學分也無。師曰風不來樹不動。乃曰。目前無法。心外無機。皇風蕩蕩。民物熙熙。花霏霏。日遲遲。高下林巒。錦繡圍卻。怪當時杜䳌子。春山無限好。猶道不如歸。上堂。時維三月節屆清明。不寒不熱半陰半晴

。落花啼鳥一聲聲。驀拈拄杖曰。穿卻解空鼻孔。[翟*支]瞎達磨眼睛。踏破草鞋赤腳走。好山猶在最高層。上堂。四大本空佛依何住。青青翠竹儘是法身。若悟無依佛亦無得。鬱鬱黃花無非般若。諸人信也好不信也好。三千里外遇著本色道流。輒不得道徑山從來柳下惠。善權通長老嗣書到上堂。自從胡亂后三十年不少鹽醬。雪后始知松柏操。任你非心非佛我只管即心即佛。事難方見丈夫心。有底便道江西資訊通也。大梅梅子熟也。善權方便固當如是。只如石頭道書亦不達信亦不通。諸人如何話會。直下道得。鈯斧子未到你在。師一日入園見典座割瓜。師問割得幾個祖師頭。座曰三十個。師曰那個皮下有血。座曰和尚何是重重相戲。師曰好心不得好報。僧問如何是清凈法身。師曰。月色和云白。松聲帶露寒。問藥山示眾曰。我有一句子。待特牛生兒即向汝道。未審是那一句。師曰千手大悲提不起。曰時有僧出雲特牛生兒也。祇是和尚不道。山喚侍者將燈來。僧便抽身歸眾。意旨如何。師曰一對鴛鴦畫不成。問。竺土大仙心東西密相付。如何是密付底心。師曰九秋黃葉亂飄金。曰和尚莫將境示人。師曰老僧罪過。問。天上無彌勒地下無彌勒。未審誰與安名。師曰。我行荒草里。汝又入深村。問。凈法界身本無出沒。因

【現代漢語翻譯】現代漢語譯本落花啼鳥一聲聲。忽然拿起拄杖說：『穿透了那些執著于空性者的鼻孔，[翟*支]瞎了達摩（Bodhidharma）的眼睛。』光著腳，踏破草鞋行走，美好的山河依舊聳立在最高處。上堂說法：『四大皆空，佛又依附於何處安住？』青翠的竹子無不是法身（Dharmakāya）的顯現。如果領悟到無所依附，那麼佛也無所得。茂盛的黃花無一不是般若（Prajñā）的體現。各位信也好，不信也好，三千里之外遇到本色道人，就不能說徑山（Jingshan）的住持是柳下惠（Liu Xiahui）那樣的人。善權通長老的嗣書送到，上堂說法：『自從胡亂以來，三十年也沒少了柴米油鹽。』只有在雪后才知道松柏的節操，任憑你說非心非佛，我只管即心即佛。事情艱難的時候才能顯現出大丈夫的氣概。有人便說江西（Jiangxi）的訊息靈通，大梅山（Dameishan）的梅子也熟了。善巧方便本來就應當如此。只是石頭希遷（Shitou Xiqian）禪師的書信既不表達，資訊也不傳遞，各位如何理解？如果能直接說出來，那麼斧頭還沒落到你頭上。禪師有一天進入園中，看見典座在切瓜。禪師問：『切了幾個祖師（Patriarch）的頭？』典座說：『三十個。』禪師說：『哪個瓜的皮下有血？』典座說：『和尚為什麼一再戲弄我？』禪師說：『好心沒好報。』有僧人問：『如何是清凈法身（Dharmakāya）？』禪師說：『月色和云一樣白，松濤帶著露水顯得寒冷。』問：藥山惟儼（Yaoshan Weiyan）禪師向大眾開示說：『我有一句話，等到特牛生了小牛就告訴你們。』不知道說的是哪一句？禪師說：『千手大悲也提不起來。』僧人當時出來說：『特牛生了小牛了，只是和尚您不說。』藥山禪師叫侍者拿燈來，僧人便抽身回到大眾中。這其中的意思是什麼？禪師說：『一對鴛鴦畫不成。』問：『竺土（India）大仙（指佛陀）的心，東西方秘密相傳，什麼是秘密相傳的心？』禪師說：『九秋的黃葉紛紛飄落，像是金子一樣。』僧人說：『和尚不要用外境來開示人。』禪師說：『老僧的罪過。』問：『天上沒有彌勒（Maitreya），地下也沒有彌勒，不知道是誰給安的名？』禪師說：『我走在荒草叢中，你又進入深村裡。』問：『凈法界身（Dharmadhātu）本來沒有出現和消失，因為什麼而有來去？』

【English Translation】 English version Falling flowers and singing birds echo each other. Suddenly, he picked up his staff and said, 'Piercing the nostrils of those attached to emptiness, [翟*支] blinding Bodhidharma's eyes.' Barefoot, treading through worn-out straw sandals, the beautiful mountains and rivers still stand at the highest point. Ascending the hall to preach: 'The four elements are fundamentally empty, so where does the Buddha rely to dwell?' The verdant bamboo is none other than the manifestation of the Dharmakāya (法身). If one realizes non-reliance, then there is nothing to be gained from the Buddha. The lush yellow flowers are all expressions of Prajñā (般若). Whether you believe it or not, encountering a genuine Daoist three thousand miles away, one cannot say that the abbot of Jingshan (徑山) is like Liu Xiahui (柳下惠).' Elder Shanquantong's (善權通) letter of succession arrived, and he ascended the hall to preach: 'Since the chaos, thirty years have not lacked firewood, rice, oil, and salt.' Only after the snow does one know the integrity of pine and cypress. Regardless of whether you say it is neither mind nor Buddha, I only care about being the mind and being the Buddha. Only in difficult times can the spirit of a great man be revealed. Someone then said that the news from Jiangxi (江西) is well-informed, and the plums of Dameishan (大梅山) are ripe. Skillful means should naturally be like this. However, Master Shitou Xiqian's (石頭希遷) letters neither express nor convey information. How do you all understand this? If you can say it directly, then the axe has not yet fallen on you.' One day, the Chan master entered the garden and saw the cook cutting melons. The Chan master asked, 'How many Patriarch's (祖師) heads have you cut?' The cook said, 'Thirty.' The Chan master said, 'Which melon has blood under its skin?' The cook said, 'Why does the monk repeatedly tease me?' The Chan master said, 'Good intentions are not rewarded.' A monk asked, 'What is the pure Dharmakāya (法身)?' The Chan master said, 'The moonlight is as white as the clouds, and the sound of the pines carries the coldness of the dew.' Asked: 'Zen Master Yaoshan Weiyan (藥山惟儼) instructed the assembly, saying, 'I have a sentence, and I will tell you when a sterile cow gives birth to a calf.' I wonder which sentence he was referring to?' The Chan master said, 'Even the thousand-handed Avalokiteśvara (千手大悲) cannot lift it.' The monk then came out and said, 'The sterile cow has given birth to a calf, but the monk does not say it.' Zen Master Yaoshan called for the attendant to bring a lamp, and the monk withdrew back into the assembly. What is the meaning of this? The Chan master said, 'A pair of mandarin ducks cannot be painted.' Asked: 'The mind of the great sage (指佛陀) of India (竺土) is secretly transmitted from East to West. What is the mind that is secretly transmitted?' The Chan master said, 'The yellow leaves of autumn flutter and fall like gold.' The monk said, 'Monk, do not use external circumstances to instruct people.' The Chan master said, 'The old monk's fault.' Asked: 'There is no Maitreya (彌勒) in heaven, and there is no Maitreya on earth. I wonder who gave the name?' The Chan master said, 'I walk in the wilderness of grass, and you enter the deep village.' Asked: 'The pure Dharmadhātu (凈法界身) originally has no arising or ceasing. What causes coming and going?'

甚釋迦老子今日降生。師曰知而故犯。曰遵布衲浴佛次。藥山問你只浴得者個還浴得那個么。遵曰把那個來。如何是那個。師曰擔枷過狀。問如何是本身盧舍那。師曰不離阇黎所問。曰如何保任。師曰彼自無瘡勿傷之也。問如何是一句具三玄。師曰萬仞峰頭駕鐵船。曰如何是一玄中具三要。師曰眼裡瞳人吹木叫。曰如何是和尚家風。師曰吹折門前一株松。曰學人不問者個風。師曰汝問什麼風。曰家風。師曰我者里大功不豎賞。問既是一真法界為什麼卻有萬別千差。師曰。甜瓜徹蒂甜。苦瓠連根苦。問。道遠乎哉觸事而真。喚什麼作真。師曰千年無影樹。曰。聖遠乎哉體之即神。喚什麼作神。師曰今時沒底靴。曰。群陰欲去未去之際。一陽欲生未生之時。還有佛法也無。師曰鐘作鏡鳴鼓作鼓響。曰。今古應無墜。分明在目前。師曰莫眼花。洪武癸丑　詔有道之僧十人集京師天界寺。而師實居其首。以病不及　召對。乙卯　賜還海云。戊午八月忽示微疾。至九月四日索筆書偈而逝。壽六十八﨟五十一。塔遺骸于海云。以爪發塔徑山。

蘇州府萬壽寺行中至仁禪師

饒之番易吳氏子。自幼識見穎卓。出家后遍參諸老。及參元叟。叟曰仁書記虎而翼者也。出世德章。遷崇報萬壽等剎。辭萬壽歸松林。示眾。幻軀將

【現代漢語翻譯】現代漢語譯本『甚釋迦老子今日降生』，有僧人問。行中至仁禪師回答：『明知故犯。』僧人說：『遵布衲正在舉行浴佛儀式。』藥山問：『你只能洗滌那個（指佛像），還能洗滌那個（指佛性）嗎？』遵布衲回答：『把那個拿來。』僧人問：『如何是那個？』行中至仁禪師回答：『擔枷過狀。』僧人問：『如何是本身盧舍那（Vairocana，光明遍照）？』行中至仁禪師回答：『不離阇黎（Ajariya，阿阇梨，指僧人）所問。』僧人問：『如何保任？』行中至仁禪師回答：『彼自無瘡，勿傷之也。』僧人問：『如何是一句具三玄？』行中至仁禪師回答：『萬仞峰頭駕鐵船。』僧人問：『如何是一玄中具三要？』行中至仁禪師回答：『眼裡瞳人吹木叫。』僧人問：『如何是和尚家風？』行中至仁禪師回答：『吹折門前一株松。』僧人說：『學人不問這個風。』行中至仁禪師回答：『你問什麼風？』僧人說：『家風。』行中至仁禪師回答：『我這裡大功不豎賞。』僧人問：『既是一真法界，為什麼卻有萬別千差？』行中至仁禪師回答：『甜瓜徹蒂甜，苦瓠連根苦。』僧人問：『道遠乎哉？觸事而真。喚什麼作真？』行中至仁禪師回答：『千年無影樹。』僧人問：『聖遠乎哉？體之即神。喚什麼作神？』行中至仁禪師回答：『今時沒底靴。』僧人問：『群陰欲去未去之際，一陽欲生未生之時，還有佛法也無？』行中至仁禪師回答：『鐘作鏡鳴，鼓作鼓響。』僧人說：『今古應無墜，分明在目前。』行中至仁禪師回答：『莫眼花。』洪武癸丑年（1373年），皇帝下詔召集有道的僧人十人到京師天界寺，而禪師實際上位居首位，因病未能及時參加召見。乙卯年（1375年），被賜還海云。戊午年（1378年）八月，忽然示現輕微疾病，到九月四日，索要筆墨書寫偈語后逝世，享年六十八歲，僧臘五十一。在海云建塔安葬遺骸，在徑山建塔安葬爪發。

蘇州府萬壽寺行中至仁禪師

行中至仁禪師是饒州鄱陽（今江西鄱陽）吳氏之子，自幼就見識聰穎卓越。出家后遍參各位老禪師，到參訪元叟行端禪師時，元叟行端禪師說：『仁書記是如虎添翼的人啊。』之後行中至仁禪師住持德章寺，遷往崇報寺、萬壽寺等寺廟。辭去萬壽寺的住持之位后回到松林寺，向大眾開示：『幻化的軀體將……』

【English Translation】 English version 『What is Shakyamuni Buddha's (釋迦老子) birth today?』 A monk asked. Xingzhong Zhiren (行中至仁) Zen Master replied, 『Knowing and deliberately violating.』 The monk said, 『Zunbuna (遵布衲) is performing the bathing Buddha ritual.』 Yaoshan (藥山) asked, 『Can you only bathe that (referring to the Buddha statue), or can you also bathe that (referring to Buddha-nature)?』 Zunbuna replied, 『Bring that here.』 The monk asked, 『What is that?』 Xingzhong Zhiren Zen Master replied, 『Carrying a cangue past the court.』 The monk asked, 『What is the original Vairocana (盧舍那, the all-illuminating Buddha)?』 Xingzhong Zhiren Zen Master replied, 『It does not depart from what Ajari (阇黎, a monastic teacher) asks.』 The monk asked, 『How to maintain it?』 Xingzhong Zhiren Zen Master replied, 『Since it has no wound, do not harm it.』 The monk asked, 『What is one sentence embodying the three mysteries?』 Xingzhong Zhiren Zen Master replied, 『Driving an iron boat on the summit of a ten-thousand-仞 peak.』 The monk asked, 『What are the three essentials within one mystery?』 Xingzhong Zhiren Zen Master replied, 『The pupils in the eyes blow a wooden whistle.』 The monk asked, 『What is the family style of the abbot?』 Xingzhong Zhiren Zen Master replied, 『Blowing down a pine tree in front of the gate.』 The monk said, 『This student is not asking about that wind.』 Xingzhong Zhiren Zen Master replied, 『What wind are you asking about?』 The monk said, 『Family style.』 Xingzhong Zhiren Zen Master replied, 『Here, great merit is not rewarded.』 The monk asked, 『Since it is the one true Dharma realm, why are there myriad differences?』 Xingzhong Zhiren Zen Master replied, 『Sweet melon is sweet to the core, bitter gourd is bitter to the root.』 The monk asked, 『Is the Way far away? It is true in all things. What is called true?』 Xingzhong Zhiren Zen Master replied, 『A thousand-year-old shadowless tree.』 The monk asked, 『Is the Sage far away? Embody it and it is divine. What is called divine?』 Xingzhong Zhiren Zen Master replied, 『Today's bottomless boots.』 The monk asked, 『When the multitude of yin (陰, negative forces) are about to leave but have not yet left, and when one yang (陽, positive force) is about to be born but has not yet been born, is there still Buddha-dharma?』 Xingzhong Zhiren Zen Master replied, 『The bell rings as a mirror, the drum sounds as a drum.』 The monk said, 『It should not be lost from ancient times to the present, it is clearly before our eyes.』 Xingzhong Zhiren Zen Master replied, 『Don't be deceived by your eyes.』 In the year Gui Chou (癸丑) of the Hongwu (洪武) reign (1373), the emperor issued an edict summoning ten virtuous monks to gather at Tianjie (天界) Temple in the capital, and the Zen Master was actually at the head of them, but he did not attend the summons due to illness. In the year Yi Mao (乙卯) (1375), he was granted permission to return to Haiyun (海云). In the eighth month of the year Wu Wu (戊午) (1378), he suddenly showed a slight illness. On the fourth day of the ninth month, he asked for a brush and wrote a verse before passing away, at the age of sixty-eight, with fifty-one years as a monk. A pagoda was built at Haiyun to bury his remains, and a pagoda was built at Jingshan (徑山) to bury his nails and hair.

Xingzhong Zhiren Zen Master of Wanshou (萬壽) Temple in Suzhou (蘇州) Prefecture

Xingzhong Zhiren Zen Master was the son of the Wu (吳) family of Poyang (鄱陽) in Raozhou (饒州) (present-day Poyang, Jiangxi), and from a young age, he had outstanding knowledge and insight. After leaving home, he visited various old Zen Masters. When he visited Yuan Sou (元叟) Xingduan (行端) Zen Master, Yuan Sou Xingduan Zen Master said, 『Secretary Ren is like a tiger with wings.』 Later, Xingzhong Zhiren Zen Master resided at Dezhang (德章) Temple, and moved to Chongbao (崇報) Temple, Wanshou (萬壽) Temple, and other temples. After resigning from the abbotship of Wanshou Temple, he returned to Songlin (松林) Temple and gave a teaching to the assembly: 『The illusory body will...』

逼從心年。松下經行石上眠。珍重北山龍象眾。普通年話幾時圓。洪武初　詔入京問以鬼神之事。師以佛旨為書進。　上大悅。臨終書偈而逝。

靈隱樸隱元凈禪師

會稽人。姓倪。初以童子從弘教大師立公祝髮受具。后遍游講席。尋棄去。參玉幾石室瑛。瑛奇之。指參元叟。入門叟厲聲一喝。師頓脫黏縛。遽稽首作禮。叟曰汝果何所見耶。問答四三轉皆愜叟意。叟曰是般若中人也。命歸侍司。尋掌記。久之遍參諸老宿。咸推譽之。至正十六年出世會稽長慶。昇天衣。上堂。即心即佛。嘉州牛吃禾。非心非佛。益州馬腹脹。不是心不是佛。天下覓醫人炙豬左膊上。良久曰。啼得血流無用處。不如緘口過殘春。上堂。聲不是聲。觀音三昧。色不是色。文殊法門。聲色無礙。普賢境界。拈拄杖畫一畫曰。大鵬展翅蓋十洲。籬邊之物空啾啾。明興。　詔天下有道沙門建會於鐘山。師被召入內庭。從容問道。　賜食而退。已而辭歸和塔處。洪武九年起住靈隱。未幾以無妄之災被謫陜西為民。行至寶應夜宿寧國寺。端坐而化。有三會語．樸園集行於世。

臺州國清夢堂曇噩禪師

慈溪王氏子也。家本宦族。洎長窮覽儒籍徹其義髓。嘗嘆曰。攻書修辭此世間相耳。曷若求出世間法乎。乃往依長蘆雪庭傳公

【現代漢語翻譯】現代漢語譯本：逼從心年（具體年份待考）。在松樹下漫步，在石頭上睡覺。珍重北山的龍象之眾（指有德行的僧人）。普通年間（520-527）的話語何時才能圓滿？洪武初年（1368年左右），被詔入京城，皇帝詢問關於鬼神的事情。禪師用佛的旨意寫完成的書進獻。皇帝非常高興。臨終時寫下偈語而逝世。

靈隱樸隱元凈禪師

是會稽（今浙江紹興）人，姓倪。起初以童子的身份跟隨弘教大師立公剃度出家，受具足戒。後來遍游各處講席。不久后離開，參訪玉幾石室瑛禪師。瑛禪師認為他很奇特，指引他參訪元叟禪師。入門后，元叟禪師厲聲一喝。禪師頓時脫離了束縛，立刻稽首作禮。元叟禪師說：『你究竟看到了什麼？』問答了四三次，都符合元叟禪師的心意。元叟禪師說：『這是般若（智慧）中的人啊。』命他回去侍奉。不久后掌管文記。很久以後，遍參各位老宿，大家都稱讚他。至正十六年（1356年）出世住持會稽長慶寺，升座天衣寺。上堂說法：『即心即佛，嘉州（今四川樂山）的牛吃禾。非心非佛，益州（今四川成都）的馬腹脹。不是心不是佛，天下尋找醫生在烤豬的左肩上。』良久后說：『啼哭得血流滿面也沒有用處，不如閉口度過殘餘的春天。』上堂說法：『聲不是聲，是觀音（觀世音菩薩）的三昧（禪定）。色不是色，是文殊（文殊菩薩）的法門。聲色沒有障礙，是普賢（普賢菩薩）的境界。』拿起拄杖畫了一下說：『大鵬展翅覆蓋十洲，籬笆邊的東西空自啾啾。』明朝興起，詔令天下有道的沙門在鐘山（今南京紫金山）建法會。禪師被召入內庭，從容地回答問題。皇帝賜予食物後退下。不久后辭別返回和塔之處。洪武九年（1376年）開始住持靈隱寺。不久后因為無妄之災被貶謫到陜西做平民。走到寶應（今江蘇揚州寶應縣）時，夜宿寧國寺，端坐而化。有《三會語》、《樸園集》流傳於世。

臺州國清夢堂曇噩禪師

是慈溪（今浙江寧波慈溪市）王氏的兒子。家原本是官宦家族。等到長大后，廣泛閱讀儒家書籍，徹底理解其中的精髓。曾經嘆息說：『攻讀書籍，修飾辭藻，這只是世間的表象罷了。何不如尋求出世間的佛法呢？』於是前往依止長蘆雪庭傳禪師。

【English Translation】 English version: Year of Bi Cong Xin (year to be determined). Walking under the pine trees, sleeping on the stones. Cherish the dragon and elephant assembly (referring to virtuous monks) of North Mountain. When will the words of the Ordinary Years (520-527) be fulfilled? In the early years of Hongwu (around 1368), he was summoned to the capital, and the emperor inquired about ghosts and spirits. The Zen master presented a book written with the Buddha's will. The emperor was very pleased. He wrote a verse before his death and passed away.

Zen Master Puyin Yuanjing of Lingyin Temple

He was a native of Kuaiji (present-day Shaoxing, Zhejiang), with the surname Ni. Initially, as a young boy, he followed Master Hongjiao Ligong to have his head shaved and receive full ordination. Later, he traveled extensively to various lecture halls. Soon after, he left and visited Zen Master Shishi Ying of Yuji. Zen Master Ying considered him extraordinary and directed him to visit Zen Master Yuansou. Upon entering, Zen Master Yuansou shouted loudly. The Zen master immediately broke free from his bonds and bowed in prostration. Zen Master Yuansou said, 'What exactly did you see?' After four or three rounds of questions and answers, they all met Zen Master Yuansou's intentions. Zen Master Yuansou said, 'This is a person of Prajna (wisdom).' He ordered him to return to serve. Soon after, he took charge of the records. After a long time, he visited all the old monks, and everyone praised him. In the sixteenth year of Zhizheng (1356), he came into the world to preside over Changqing Temple in Kuaiji, and ascended to the seat of Tianyi Temple. In the Dharma hall, he said, 'The mind is Buddha, the Jiazhou (present-day Leshan, Sichuan) cow eats rice. The mind is not Buddha, the Yizhou (present-day Chengdu, Sichuan) horse has a bloated belly. It is neither mind nor Buddha, the world seeks a doctor on the left shoulder of the roasted pig.' After a long silence, he said, 'Crying blood is useless, it is better to close your mouth and spend the remaining spring.' In the Dharma hall, he said, 'Sound is not sound, it is the Samadhi (meditative absorption) of Guanyin (Avalokiteśvara Bodhisattva). Form is not form, it is the Dharma gate of Manjusri (Manjusri Bodhisattva). Sound and form are unobstructed, it is the realm of Samantabhadra (Samantabhadra Bodhisattva).' He picked up his staff and drew a line, saying, 'The roc spreads its wings to cover ten continents, the things by the fence chirp in vain.' When the Ming Dynasty rose, an edict ordered virtuous monks from all over the world to build a Dharma assembly at Zhongshan (present-day Zijin Mountain in Nanjing). The Zen master was summoned to the inner court and answered questions calmly. The emperor bestowed food and withdrew. Soon after, he bid farewell and returned to the place of the pagoda. In the ninth year of Hongwu (1376), he began to preside over Lingyin Temple. Soon after, he was demoted to a commoner in Shaanxi due to an unwarranted disaster. When he arrived at Baoying (present-day Baoying County, Yangzhou, Jiangsu), he stayed overnight at Ningguo Temple, sat upright, and passed away. The 'Three Assemblies' and 'Puyuan Collection' are circulated in the world.

Zen Master Tan'e of Mengtang, Guoqing Temple, Taizhou

He was the son of the Wang family of Cixi (present-day Cixi City, Ningbo, Zhejiang). His family was originally a family of officials. When he grew up, he extensively read Confucian books and thoroughly understood their essence. He once sighed and said, 'Studying books and embellishing words are merely worldly appearances. Why not seek the Dharma of transcending the world?' So he went to rely on Zen Master Xueting Chuan of Changlu.

為僧。后參元叟。叟風規嚴峻。非宿學之士莫敢闞其門。師直前咨叩。機鋒交觸情想路絕。叟頷之。至元五年出世保聖。再遷開壽。三轉國清。帝師錫佛真文懿之號。洪武二年　詔徴有道僧。而師與焉。既奏對。　上憫其年耄。放令還山。一旦無疾謂弟子曰。三界空花如風捲煙。六塵幻影如湯澆雪。亙古亙今惟一性獨存。吾將入滅。聽吾偈曰。吾有一物無頭無尾。要得分明涅槃后看。言訖危坐而逝。世壽八十有九。師律身嚴謹體道勤渠。日惟一食。夜則坐以達旦。嘗誡諸徒曰。吾與爾等研究空宗。當外形骸忘寢食。以消累劫宿習。然後心地光明耳。翰林學士承旨張公翥曰。噩師儀觀偉而重。戒行嚴而潔。文章簡而古。禪海尊宿今一人耳。師平生製作甚富。多為縉紳所推重。但悉不存稿。晚年重修歷代高僧傳鍥梓行世。筆力遒勁。識者謂有得於太史遷云。

杭州府徑山古鼎祖銘禪師

四明奉化應氏子。依金峨錫公得度。竺西坦公闢為內書記。后遍參諸老宿。屬元叟在靈隱。師往從之。扣以黃龍見慈明機緣。叟詰之曰只如趙州雲臺山婆子被我勘破與。慈明笑曰是罵耶。你且道二老漢為復肝膽相似為復鼻孔不同。師曰一對無孔鐵錘。曰黃龍當下悟去又且如何。師曰病眼見空花。叟曰不是不是。師擬進語。叟便喝

【現代漢語翻譯】現代漢語譯本出家為僧。後來參訪元叟（人名）。元叟的風格規矩嚴峻，不是有深厚學問的人不敢到他的門前。禪師直接上前請教，機鋒相對，斷絕了情識思慮。元叟點頭認可了他。至元五年（1268年）住持保聖寺，再次遷往開壽寺，三次轉到國清寺。帝師賜予『佛真文懿』的稱號。洪武二年（1369年），朝廷下詔徵召有道的僧人，禪師也在其中。覲見皇上后，皇上憐憫他年老，放他回山。有一天，禪師沒有疾病，對弟子們說：『三界如空中的花朵，像風捲起的煙霧；六塵如虛幻的影子，像熱水澆在雪上。亙古至今，只有真性獨自存在。我將要入滅。聽我的偈子：我有一物，無頭無尾，想要分明，涅槃后看。』說完，端坐而逝。世壽八十九歲。禪師持戒嚴謹，身體力行，精勤修道。每天只吃一頓飯，夜晚則坐禪直到天亮。曾經告誡眾弟子說：『我與你們研究空宗，應當忘卻外在形骸，忘記睡眠飲食，以此來消除累世的習氣，然後心地才能光明。』翰林學士承旨張翥說：『噩禪師的儀容莊嚴穩重，戒行嚴格清凈，文章簡潔古樸，是禪海中的尊宿，當今唯一一人。』禪師一生創作豐富，多為士大夫所推重，但全部沒有留下稿子。晚年重新修訂《歷代高僧傳》，刻板印行於世，筆力遒勁，有見識的人說他得益於太史遷（司馬遷）。

杭州府徑山古鼎祖銘禪師

祖籍四明奉化，是應氏之子。依止金峨錫公剃度出家。竺西坦公聘請他擔任內書記。後來遍參各位老宿。適逢元叟在靈隱寺，禪師前去跟隨他。請教黃龍（人名）見慈明（人名）的機緣。元叟詰問道：『就像趙州（人名）雲臺山婆子被我勘破一樣嗎？』慈明笑著說：『是罵人嗎？你且說說這兩位老漢是肝膽相照，還是鼻孔不同？』禪師說：『是一對沒有孔的鐵錘。』元叟說：『黃龍當下領悟了，又該如何？』禪師說：『病眼見空花。』元叟說：『不是，不是。』禪師想要說話，元叟便喝斥。

【English Translation】 English version He became a monk. Later, he visited Yuansou (a person's name). Yuansou's style was strict and disciplined; those without profound learning dared not approach his door. The Chan master went straight to him to inquire, and their interactions were sharp, cutting off emotional thoughts. Yuansou nodded in approval. In the fifth year of Zhiyuan (1268 AD), he became the abbot of Baosheng Temple, then moved to Kaishou Temple, and then to Guoqing Temple three times. The Imperial Preceptor bestowed upon him the title 'Buddha True Literary and Thoughtful.' In the second year of Hongwu (1369 AD), the imperial court issued an edict to summon monks of virtue, and the Chan master was among them. After being received by the Emperor, the Emperor, out of compassion for his old age, allowed him to return to the mountain. One day, without any illness, the Chan master said to his disciples: 'The three realms are like flowers in the sky, like smoke rolled up by the wind; the six dusts are like illusory shadows, like hot water poured on snow. From eternity to eternity, only the one nature exists alone. I am about to enter Nirvana. Listen to my verse: I have a thing that has no head and no tail; if you want to understand it clearly, look after Nirvana.' After saying this, he sat upright and passed away. He lived to be eighty-nine years old. The Chan master was strict in observing the precepts, diligently practicing the Way. He ate only one meal a day and meditated until dawn. He once admonished his disciples, saying: 'I study the doctrine of emptiness with you; we should forget our external forms, forget sleep and food, in order to eliminate the accumulated habits of many lifetimes, and then our minds can be enlightened.' Zhang Zhu, a Hanlin Academician and Imperial Commissioner, said: 'Chan Master E's appearance is dignified and solemn, his precepts are strict and pure, his writing is simple and ancient; he is a venerable elder in the sea of Chan, the only one of his kind today.' The Chan master's lifetime creations were abundant, and were highly regarded by the gentry, but none of the drafts were preserved. In his later years, he revised the 'Biographies of Eminent Monks of Past Dynasties', which was printed and circulated, with vigorous brushstrokes. Those who knew said that he had gained from Taishi Qian (Sima Qian).

Chan Master Guding Zuming of Jingshan, Hangzhou Prefecture

He was a native of Fenghua, Siming, and a son of the Ying family. He was ordained by Monk Xi of Jin'e. Tan Gong of Zhuxi appointed him as the inner secretary. Later, he visited various elder monks. When Yuansou was at Lingyin Temple, the Chan master went to follow him. He inquired about the opportunity of Huanglong (a person's name) meeting Ciming (a person's name). Yuansou questioned him, saying: 'Is it like the old woman of Mount Yuntai in Zhao Zhou (a person's name) being seen through by me?' Ciming smiled and said: 'Is that scolding someone?' Tell me, are these two old men similar in their hearts, or are their nostrils different?' The Chan master said: 'They are a pair of iron hammers without holes.' Yuansou said: 'If Huanglong understood at that moment, what then?' The Chan master said: 'Diseased eyes see empty flowers.' Yuansou said: 'No, no.' The Chan master was about to speak, but Yuansou shouted.

。自是廓然無礙。命居記室。晨夕警發。益臻閫奧。元弦元年出住昌國之隆教。遷補陀中天竺。尋主徑山。錫號慧性宏覺普濟禪師。僧問如何是佛。師曰秤錘蘸醋。曰如何是佛向上事。師曰仰面不見天。曰。記得僧問雲門如何是佛。門曰乾屎橛。又作么生。師曰云門不是好心。曰乾屎橛與秤錘蘸醋相去多少。師曰鑊湯無冷處。僧擬進言。師便喝。僧問祖意教意是同是別。師曰破糞箕生苕帚。僧禮謝。師曰。昨夜三更失卻牛。天明起來失卻火。后因徑山𡨥亂。中天竺用貞良公請歸了幻庵。尋示疾書偈曰。生死純真。太虛純滿。七十九年。搖籃繩斷。擲筆而化。

杭州靈隱竹泉法林禪師

臺州寧海黃氏子。參元叟于中天竺。叟問何處來。師曰天臺。叟曰曾見寒山拾得么。師叉手向前曰今日親見和尚。叟曰脫空謾語漢參堂去。看經次。叟曰看經那。師曰是。叟曰將甚麼看。師曰將眼看。叟豎起拳曰何不道將者個看。師曰放下拳頭將甚麼看。叟微笑。至元四年主靈隱。上堂。法是常法。道是常道。拶破面門。點即不到。雪峰一千七百人善知識。朝夕只輥三個木毬。趙州七百甲子老禪和。見人只道喫茶去。中峰居常見兄弟相訪。只是敘通寒溫燒香叉手。若是金毛師子子。三千里外定誵訛。上堂。舉趙州布衫話。師曰

【現代漢語翻譯】現代漢語譯本：從此以後，他內心廓然開朗，毫無阻礙。被任命為記室（負責文書記錄的官職）。早晚都警醒奮發，更加深入佛法的精髓。元弦元年（1329年）出任昌國隆教寺的住持，后遷往補陀中天竺寺。不久又主持徑山寺。被賜予『慧性宏覺普濟禪師』的稱號。有僧人問：『什麼是佛？』禪師回答：『秤錘蘸醋。』僧人又問：『什麼是佛向上之事？』禪師回答：『仰面不見天。』僧人說：『記得有僧人問雲門禪師什麼是佛，雲門禪師回答說是乾屎橛。』禪師又作何解釋？禪師回答：『雲門禪師不是好心。』僧人問：『乾屎橛與秤錘蘸醋相差多少？』禪師回答：『鑊湯沒有冷的地方。』僧人想要繼續發問，禪師便喝止了他。僧人問：『祖意和教意是相同還是不同？』禪師回答：『破糞箕生苕帚。』僧人行禮感謝。禪師說：『昨夜三更失卻牛，天明起來失卻火。』後來因為徑山寺發生變亂，中天竺寺用貞良公請他回到了幻庵。不久后示疾，寫下偈語說：『生死純真，太虛純滿。七十九年，搖籃繩斷。』寫完便擲筆圓寂。杭州靈隱竹泉法林禪師臺州寧海人黃氏之子。在中天竺寺參拜元叟禪師。元叟禪師問：『從哪裡來？』禪師回答：『天臺。』元叟禪師說：『曾見過寒山（唐代詩僧，隱居天臺山寒巖）和拾得（寒山寺僧人）嗎？』禪師叉手向前說：『今日親見和尚。』元叟禪師說：『脫空謾語漢，參堂去。』（指責其說空話，讓他去禪堂參禪）禪師看經時，元叟禪師問：『看經呢？』禪師回答：『是。』元叟禪師問：『用什麼看？』禪師回答：『用眼看。』元叟禪師豎起拳頭說：『為何不說用這個看？』禪師回答：『放下拳頭用什麼看？』元叟禪師微笑。至元四年（1338年）主持靈隱寺。上堂說法：『法是常法，道是常道。拶破面門，點即不到。雪峰（雪峰義存禪師）一千七百人善知識，朝夕只輥三個木毬。趙州（趙州從諗禪師）七百甲子老禪和，見人只道喫茶去。中峰（中峰明本禪師）居常見兄弟相訪，只是敘通寒溫燒香叉手。若是金毛師子子，三千里外定誵訛。』上堂說法，舉趙州布衫話。禪師說：

【English Translation】 English version: Thereafter, his mind was clear and unobstructed. He was appointed as a secretary (an official in charge of documents and records). He was diligent and alert morning and evening, and became more deeply immersed in the essence of Buddhism. In the first year of Yuanxian (1329), he became the abbot of Longjiao Temple in Changguo, and later moved to Zhong Tianzhu Temple in Putuo. Soon after, he presided over Jingshan Temple. He was given the title 'Chan Master Huixing Hongjue Puji'. A monk asked: 'What is Buddha?' The Chan master replied: 'A weight dipped in vinegar.' The monk then asked: 'What is the matter beyond Buddha?' The Chan master replied: 'Looking up, one cannot see the sky.' The monk said: 'I remember a monk asked Chan Master Yunmen what is Buddha, and Chan Master Yunmen replied that it was a dried dung stick.' How does the Chan master explain it? The Chan master replied: 'Chan Master Yunmen is not kind-hearted.' The monk asked: 'How much difference is there between a dried dung stick and a weight dipped in vinegar?' The Chan master replied: 'There is no cold place in a cauldron of boiling soup.' The monk wanted to continue asking questions, but the Chan master stopped him with a shout. The monk asked: 'Are the ancestral meaning and the teaching meaning the same or different?' The Chan master replied: 'A broken dustpan grows into a broom.' The monk bowed and thanked him. The Chan master said: 'Last night at midnight, I lost the ox; when I woke up in the morning, I lost the fire.' Later, because of the turmoil at Jingshan Temple, Duke Zhenliang of Zhong Tianzhu Temple invited him back to Huan'an. Soon after, he showed signs of illness and wrote a verse saying: 'Birth and death are pure truth, the great void is completely full. Seventy-nine years, the cradle rope is broken.' After writing, he threw down the pen and passed away. Chan Master Zhuchuan Falin of Lingyin Temple in Hangzhou Huang, a native of Ninghai, Taizhou. He visited Chan Master Yuansou at Zhong Tianzhu Temple. Chan Master Yuansou asked: 'Where do you come from?' The Chan master replied: 'Tiantai.' Chan Master Yuansou said: 'Have you seen Hanshan (a Tang Dynasty poet-monk who lived in seclusion in Hanyan, Tiantai Mountain) and Shide (a monk of Hanshan Temple)?' The Chan master clasped his hands and said: 'Today I have personally seen the abbot.' Chan Master Yuansou said: 'Empty talker, go to the meditation hall.' When the Chan master was reading the scriptures, Chan Master Yuansou asked: 'Reading the scriptures?' The Chan master replied: 'Yes.' Chan Master Yuansou asked: 'What are you using to read?' The Chan master replied: 'Using my eyes.' Chan Master Yuansou raised his fist and said: 'Why not say you are using this to read?' The Chan master replied: 'What are you using to read when you put down your fist?' Chan Master Yuansou smiled. In the fourth year of Zhiyuan (1338), he presided over Lingyin Temple. He ascended the hall and said: 'The Dharma is the constant Dharma, the Tao is the constant Tao. Break through the face, and you will not reach the point. Xuefeng (Chan Master Xuefeng Yicun) had 1,700 good advisors, who only rolled three wooden balls morning and evening. Zhao Zhou (Chan Master Zhao Zhou Congshen) was an old Chan monk for 700 Jiazi, and only told people to drink tea. Zhongfeng (Chan Master Zhongfeng Mingben) often saw brothers visiting, just talking about the cold and warmth, burning incense and clasping hands. If it is a golden-haired lion cub, it will be a mistake three thousand miles away.' He ascended the hall and spoke about Zhao Zhou's cloth shirt. The Chan master said:

。趙州雖則善用太阿截斷者僧舌頭。未免自揚家醜。靈隱則不然。忽有僧問萬法歸一一歸何處。只向他道今日熱如昨日。至正十五年二月二日示寂。書偈曰。七十二年虛空釘橛。末後一句不說不說。遂奄然而化。

杭州徑山復原福報禪師

臺之寧海方氏子。往投石湖美公剃髮。參元叟。叟問近離甚處。師曰凈慈。叟曰來作什麼。師曰久慕和尚道風特來禮拜。叟曰趙州見南泉作么生。師曰頭頂天腳踏地。叟曰見后如何。師曰饑來吃飯困來眠。叟曰何處學得者虛頭來。師曰今日親見和尚。叟頷之。次日命入侍司。明年升掌藏。久之出世蘆山。遷東山智門。上堂。舉一不得舉二。放過一著落在第二。古人恁么說話。正是抱贓叫屈。東山即不然。舉二不得舉一。放過一著落在第七。到者里須知有向上一路始得。如何是向上一路。良久曰。莫守寒巖異草青。坐卻白雲宗不妙。上堂。一葉落天下秋。一塵起大地收。誰謂北郁單越不是南贍部洲。剛自騎牛更覓牛。上堂。語是謗。默是誑。還有二俱不涉者么。拍禪床曰。洎合停囚長智。洪武初。驛召有道沙門師赴京。屢入內庭。應對稱　旨。留三年　賜還。兩住徑山。一日得疾甚。革侍者請偈。師叱曰。吾世壽尚有三年。已而果然。及化之日忽拍手曰。呵呵呵。大眾。是

【現代漢語翻譯】現代漢語譯本：趙州禪師雖然善於用太阿劍（比喻鋒利的智慧）截斷僧人的舌頭（指辯論），但未免有自曝家醜之嫌。靈隱禪師則不然。如果有個僧人問『萬法歸一一歸何處』，他就只回答『今日熱如昨日』。至正十五年（1355年）二月二日圓寂，留下偈語說：『七十二年虛空釘橛，末後一句不說不說。』於是安詳圓寂。

杭州徑山復原福報禪師

是臺州寧海方氏之子。前往投奔石湖美公剃度出家，參拜元叟禪師。元叟禪師問：『最近從哪裡來？』禪師回答：『凈慈寺。』元叟禪師問：『來做什麼？』禪師回答：『久仰和尚的道風，特來禮拜。』元叟禪師問：『趙州禪師見南泉禪師時怎麼樣？』禪師回答：『頭頂天，腳踏地。』元叟禪師問：『見后如何？』禪師回答：『饑來吃飯，困來眠。』元叟禪師問：『從哪裡學來這些虛頭？』禪師回答：『今日親見和尚。』元叟禪師點頭認可。第二天，命禪師擔任侍司。第二年升爲掌藏。之後出世住持蘆山，遷往東山智門。上堂說法時說：『舉一不得舉二，放過一著落在第二。』古人這樣說話，正是抱贓叫屈。東山則不然，『舉二不得舉一，放過一著落在第七。』到了這裡須知有向上一路才行。什麼是向上一路？』良久說：『莫守寒巖異草青，坐卻白雲宗不妙。』上堂說法時說：『一葉落天下秋，一塵起大地收。誰謂北郁單越（北俱盧洲，四大部洲之一）不是南贍部洲（地球所在的世界，四大部洲之一）。剛自騎牛更覓牛。』上堂說法時說：『語是謗，默是誑，還有二俱不涉者么？』拍禪床說：『洎合停囚長智。』洪武初年（1368年），朝廷通過驛站徵召有道的沙門，禪師前往京城，多次進入內廷，應對合乎皇帝的心意，被挽留三年後賜還。兩次住持徑山。一天得了重病，革侍者請求留下偈語。禪師呵斥說：『吾世壽尚有三年。』後來果然應驗。到圓寂之日，忽然拍手說：『呵呵呵。大眾，是』

【English Translation】 English version: Although Zen Master Zhaozhou was good at using the Tai'a sword (a metaphor for sharp wisdom) to cut off the tongues (referring to debates) of monks, he inevitably exposed his own family's shortcomings. Zen Master Lingyin was different. If a monk asked, 'Where do the myriad dharmas return to one, and where does the one return to?', he would simply answer, 'Today is as hot as yesterday.' He passed away on the second day of the second month of the fifteenth year of the Zhizheng era (1355), leaving a verse saying: 'Seventy-two years nailing a peg in the void, the last sentence cannot be spoken, cannot be spoken.' Then he passed away peacefully.

Zen Master Fuyuan Fubao of Jingshan in Hangzhou

He was a native of the Fang family of Ninghai, Taizhou. He went to Shihu Meigong to have his head shaved and become a monk, and paid homage to Zen Master Yuansou. Zen Master Yuansou asked, 'Where did you come from recently?' The Zen master replied, 'Jingci Temple.' Zen Master Yuansou asked, 'What are you here for?' The Zen master replied, 'I have long admired the Zen master's Daoist style and have come to pay my respects.' Zen Master Yuansou asked, 'How was Zhaozhou's meeting with Nanquan?' The Zen master replied, 'Head on top of the sky, feet on the ground.' Zen Master Yuansou asked, 'What happened after the meeting?' The Zen master replied, 'Eat when hungry, sleep when sleepy.' Zen Master Yuansou asked, 'Where did you learn these empty words?' The Zen master replied, 'Today I have personally seen the Zen master.' Zen Master Yuansou nodded in agreement. The next day, he ordered the Zen master to serve as a attendant. The following year, he was promoted to be in charge of the library. Later, he went out to preside over Lushan and moved to Zhimen in Dongshan. When he ascended the hall to give a Dharma talk, he said, 'You can't raise one without raising two, and if you let one go, it falls on the second.' The ancients spoke like this, which is like accusing someone while holding stolen goods. Dongshan is not like that, 'You can't raise two without raising one, and if you let one go, it falls on the seventh.' When you get here, you must know that there is an upward path to take. What is the upward path?' After a long silence, he said, 'Don't guard the cold rock where strange grass is green, sitting on the white clouds is not wonderful.' When he ascended the hall to give a Dharma talk, he said, 'One leaf falls and the world knows autumn, one dust rises and the earth collects. Who says that Uttarakuru (one of the four continents) is not Jambudvipa (the world where the earth is located, one of the four continents)? Just riding a cow and looking for a cow.' When he ascended the hall to give a Dharma talk, he said, 'Speech is slander, silence is deception, is there anyone who is not involved in both?' He clapped the Zen bed and said, 'It's time to stop the prisoner and increase wisdom.' In the early years of Hongwu (1368), the court summoned virtuous monks through the post station, and the Zen master went to the capital, entered the inner court many times, and his answers were in accordance with the emperor's wishes. He was retained for three years and then granted permission to return. He presided over Jingshan twice. One day he became seriously ill, and the attendant asked him to leave a verse. The Zen master scolded, 'My life still has three years.' Later, it came true. On the day of his death, he suddenly clapped his hands and said, 'Ha ha ha. Everyone, is'

什麼。看取。竟寂。

仰山熙禪師法嗣

金陵龍翔笑隱大欣禪師

南昌陳氏子。參晦機。機問曰。黃龍向泐潭得旨領徒遊方。及見慈明氣索汗下。過在什麼處。師曰千年桃核里覓甚舊時仁。又一日以百丈野狐話詰之。且道不落因果便墮野狐身。不昧因果便脫野狐身。利害在什麼處。師擬答。機喝一喝。師始豁然。出世吳興烏回。遷鳳山天竺。天曆己巳文宗以金陵潛宮為龍翔集慶寺。詔師開山。上堂。釋迦世尊舍金輪而登佛位。今上皇帝從佛位而御金輪。收攝三千剎海於一印中。具足八萬法門於一毫上。如華嚴會上菩薩。得無盡福德藏解脫門。於一器中出生種種美味飲食。又于眾會仰觀空中而雨種種珍寶。隨眾生心悉令滿足。然後得其寶者盡證法門。食其味者咸成妙道。無一塵而不具足佛事。無一法而不圓滿正宗。即今崇建寶坊闡揚法施。諸天音樂不鼓自鳴。梵唄詠歌自然敷奏。十方菩薩咸集道場。八部天龍同伸慶贊。還有不歷化城徑登寶所者么。擊拂子曰。四海已歸皇化里。時清休唱太平歌。文宗皇帝聖忌滿散藏經上堂。尊而無上。高超象帝之先。貴不可名。坐斷毗盧之頂。其頂之大則容攝十虛。其用之廣則包括萬類。如月涵眾水無分凈穢之殊。春在百花不見正偏之相。妙有不有。真空不空。所以

【現代漢語翻譯】現代漢語譯本：『什麼。看取。竟寂。』這句話不好直接翻譯，因為過於簡略，可能需要結合上下文才能理解其確切含義。在這裡，我們先保留原文。

仰山熙禪師法嗣

金陵龍翔笑隱大欣禪師

南昌陳氏之子。他參訪晦機禪師。晦機禪師問道：『黃龍禪師當年在泐潭開悟得旨，後來領眾遊方，但當他見到慈明禪師時，卻氣餒汗下，這問題出在哪裡？』大欣禪師回答說：『要在千年的桃核里尋找什麼舊時的仁義呢？』又有一天，晦機禪師用百丈禪師的野狐公案來詰問他，問道：『不落入因果，便會墮入野狐之身；不昧於因果，便能脫離野狐之身。這其中的利害關係在哪裡？』大欣禪師正要回答，晦機禪師便大喝一聲。大欣禪師因此豁然開悟。之後，大欣禪師在吳興烏回寺開法傳道，後來又遷往鳳山天竺寺。天曆己巳年（1329年），文宗皇帝將金陵的潛宮改為龍翔集慶寺，並下詔請大欣禪師去開山說法。上堂時，大欣禪師說：『釋迦世尊捨棄金輪王的地位而證得佛位，當今皇上從佛位而治理金輪。將三千大千世界的剎海收攝於一個印記之中，將八萬四千法門具足於一根毫毛之上。如同華嚴法會上的菩薩，得到無盡福德藏解脫門，能在一個器皿中出生種種美味飲食，又能在眾會之中仰觀空中降下種種珍寶，隨著眾生的心意，都能讓他們滿足。然後得到珍寶的人都證悟法門，吃到美味的人都成就妙道。沒有一粒微塵不具足佛事，沒有一法不圓滿正宗。現在我們崇建寶坊，闡揚佛法，諸天的音樂不敲自鳴，梵唄歌詠自然奏響。十方菩薩都聚集在道場，八部天龍一同慶賀讚歎。還有不經過化城而直接登上寶所的人嗎？』於是敲擊拂塵說：『四海已經歸順皇上的教化，時世清平，歌唱太平之歌。』文宗皇帝聖忌之日，舉行滿散藏經法會，上堂說法：『尊貴到無以復加，高超于象帝之先，珍貴到無法命名，坐斷毗盧佛的頂端。毗盧佛的頂端之大，可以容納十方虛空；它的作用之廣，可以包括萬事萬物。如同月亮映照在眾水中，不分乾淨與污穢；春天降臨在百花中，不見正與偏的區別。妙有不是實有，真空不是空無。所以』

【English Translation】 English version: 『什麼。看取。竟寂。』 This phrase is difficult to translate directly because it is too brief and its precise meaning can only be understood in context. Here, we will retain the original text for now.

Dharma successor of Zen Master Yangshan Xi

Zen Master Xiaoyin Daxin of Longxiang Temple in Jinling

He was a son of the Chen family from Nanchang. He visited Zen Master Huiji. Huiji asked, 『Zen Master Huanglong attained enlightenment at Letan and then led his disciples to travel. However, when he saw Zen Master Ciming, he was discouraged and sweating. What was the problem?』 Zen Master Daxin replied, 『What old benevolence are you looking for in a thousand-year-old peach pit?』 One day, Zen Master Huiji used the wild fox koan of Zen Master Baizhang to question him, asking, 『If one does not fall into causality, one will fall into the body of a wild fox; if one is not ignorant of causality, one can escape the body of a wild fox. Where does the advantage or disadvantage lie?』 As Zen Master Daxin was about to answer, Zen Master Huiji shouted loudly. Zen Master Daxin was thus enlightened. Later, Zen Master Daxin opened the Dharma and preached at Wuhui Temple in Wuxing, and later moved to Tianzhu Temple in Fengshan. In the year of Jisi (1329) during the Tianli reign (Yuan Dynasty), Emperor Wenzong converted the Qian Palace in Jinling into Longxiang Jiqing Temple and issued an edict inviting Zen Master Daxin to open the mountain and preach the Dharma. During the Dharma talk, Zen Master Daxin said, 『Shakyamuni Buddha abandoned the position of the Golden Wheel King and attained Buddhahood. The current Emperor governs the Golden Wheel from the position of the Buddha. He gathers the seas of lands in the three thousand great thousand worlds into one seal, and fully possesses the eighty-four thousand Dharma gates on one hair. Like the Bodhisattvas in the Avatamsaka Assembly, he obtains the inexhaustible treasure of merit and liberation, and can produce all kinds of delicious food and drink in one vessel, and can also look up at the sky in the assembly and rain all kinds of treasures, satisfying all beings according to their wishes. Then those who obtain the treasures all realize the Dharma, and those who eat the delicious food all achieve the wonderful path. There is not a single speck of dust that does not fully possess the Buddha's affairs, and there is not a single Dharma that does not perfectly fulfill the orthodox tradition. Now we are building a precious temple and expounding the Dharma. The music of the heavens plays without being struck, and the chanting of the Brahma sounds naturally. Bodhisattvas from the ten directions gather in the Dharma field, and the eight classes of gods and dragons celebrate and praise together. Are there any who ascend directly to the treasure place without passing through the illusory city?』 Then he struck the whisk and said, 『The four seas have already submitted to the Emperor's teachings, and the times are peaceful, singing songs of peace.』 On the anniversary of Emperor Wenzong's death, a full distribution of the Tripitaka Dharma assembly was held, and he gave a Dharma talk, saying, 『Noble beyond compare, surpassing the emperors of the past, precious beyond naming, sitting at the top of Vairocana Buddha. The top of Vairocana Buddha is so large that it can accommodate the ten directions of space; its function is so broad that it can encompass all things. Like the moon reflecting in all waters, without distinguishing between clean and dirty; spring arrives in all flowers, without seeing the difference between right and wrong. Wonderful existence is not real existence, and true emptiness is not emptiness. Therefore,』

道無邊剎海自他不隔于毫端。十世古今始終不離於當念。擲大千于方外。納須彌于芥中。於斯見得。便見文宗皇帝昔從佛地示現王宮。撫治邦家乂安宗社。化道已周復歸佛位。寂然不動智。普應於十方。廓爾無私化。已周于沙界。龍翔與么讚揚。且道還契聖意也無。良久曰。優缽天花吹不斷。又從兜率下閻浮。上堂。言發非聲。色前不物。著甚來由。聲色里睡眠。聲色里坐臥。卻較些子。所以道即此見聞非見聞。無餘聲色可呈君。箇中若了全無事。體用何妨分不分。驀拈拄杖曰。水流黃葉來何處。牛帶寒鴉過遠村。卓拄杖下座。至正甲申五月示寂。

金陵保寧仲方天倫禪師

明之象山張氏子。參晦機。機問曰。湖山藹藹。湖水洋洋。浸爛你鼻孔。塞破你眼睛。因甚不知。師曰。通身無影像。步步絕行蹤。機曰未在更道。師拂袖便出。遂依座下。屢以此事叩問。機終不肯。乃往吳興桃花塢結茅。一日聞雷有省。徹見晦機用處。出世東泉佛巖保寧。臘八上堂。昨夜見明星悟道。後園風打籬笆倒。曉來無跡可追尋。雪山依舊生青草。上堂。初三十一。中九下七。七九六十三。九九八十一。朝往西天暮歸唐土。一馬生三寅。石牛攔古路。參。上堂。修多羅教如標月指。昨日有人從西州來接得東州信。報道大食國里

【現代漢語翻譯】現代漢語譯本：道無邊剎海（無邊佛土）自他不隔于毫端。十世古今始終不離於當念。擲大千（大千世界）于方外。納須彌（須彌山）于芥中。於斯見得。便見文宗皇帝昔從佛地示現王宮。撫治邦家乂安宗社。化道已周復歸佛位。寂然不動智。普應於十方。廓爾無私化。已周于沙界。龍翔與么讚揚。且道還契聖意也無。良久曰。優缽天花吹不斷。又從兜率（兜率天）下閻浮（閻浮提）。上堂。言發非聲。色前不物。著甚來由。聲色里睡眠。聲色里坐臥。卻較些子。所以道即此見聞非見聞。無餘聲色可呈君。箇中若了全無事。體用何妨分不分。驀拈拄杖曰。水流黃葉來何處。牛帶寒鴉過遠村。卓拄杖下座。至正甲申（1344年）五月示寂。

金陵保寧仲方天倫禪師

明之象山張氏子。參晦機。機問曰。湖山藹藹。湖水洋洋。浸爛你鼻孔。塞破你眼睛。因甚不知。師曰。通身無影像。步步絕行蹤。機曰未在更道。師拂袖便出。遂依座下。屢以此事叩問。機終不肯。乃往吳興桃花塢結茅。一日聞雷有省。徹見晦機用處。出世東泉佛巖保寧。臘八上堂。昨夜見明星悟道。後園風打籬笆倒。曉來無跡可追尋。雪山依舊生青草。上堂。初三十一。中九下七。七九六十三。九九八十一。朝往西天暮歸唐土。一馬生三寅。石牛攔古路。參。上堂。修多羅教（經書教義）如標月指。昨日有人從西州來接得東州信。報道大食國里

【English Translation】 English version: The boundless sea of Buddha-lands does not separate self from others by a hair's breadth. The past and present of the ten ages are never apart from the present thought. Throwing the great chiliocosm beyond the square, and containing Mount Sumeru within a mustard seed. If you see this, then you see Emperor Wenzong, who once manifested from the Buddha-land into the royal palace, governing the country and securing the ancestral shrines, completing his transformative path and returning to the Buddha position. His silent and unmoving wisdom universally responds to the ten directions, and his selfless transformation has encompassed the realms of the sands. Long Xiang praises in this way. But does it accord with the Holy Intent? After a long silence, he said, 'The Utpala flower cannot be blown apart, and again descends from Tushita to Jambudvipa.' Ascending the hall, he said, 'Words spoken are not sound, and before form there are no things. What is the origin? Sleeping in sound and form, sitting and lying in sound and form, is somewhat better. Therefore, it is said that this seeing and hearing is not seeing and hearing; there is no remaining sound or form to present to you. If you understand this completely, there is nothing at all; what harm is there in separating or not separating substance and function?' Suddenly picking up his staff, he said, 'Where does the flowing yellow leaf come from? The crow on the ox's back passes the distant village.' He struck the staff and descended from his seat. He passed away in the fifth month of the Jia Shen year of the Zhizheng era (1344 AD).

Chan Master Zhongfang Tianlun of Baoning, Jinling

Zhang, from Xiangshan in the Ming dynasty, was the son of the Zhang family. He consulted Huiji. Huiji asked, 'The lake and mountains are lush, the lake water is vast. Soaking your nostrils and blocking your eyes, why don't you know?' The master said, 'The whole body has no image, every step is without a trace.' Huiji said, 'Not yet, say more.' The master brushed his sleeve and left, then relied on the seat below. He repeatedly asked about this matter, but Huiji never agreed. Then he went to Taohuawu in Wuxing to build a hut. One day, he had an awakening upon hearing thunder, and thoroughly saw Huiji's use. He emerged into the world at Dongquan Foyan Baoning. Ascending the hall on the eighth day of the twelfth month, he said, 'Last night I saw the morning star and attained enlightenment. The wind in the back garden knocked down the fence. At dawn, there is no trace to be found. The snowy mountain still grows green grass.' Ascending the hall, he said, 'The first thirty-one, the middle nine, the lower seven. Seven nines are sixty-three, nine nines are eighty-one. In the morning, go to the Western Heaven, in the evening, return to the Tang land. One horse gives birth to three Yins. A stone ox blocks the ancient road.' Participate! Ascending the hall, he said, 'The Sutra teachings are like a finger pointing at the moon. Yesterday someone came from the Western State and received news from the Eastern State, reporting from the land of the Arabs.'

人在眼睫上賣香藥。喝一喝。

杭州中天竺一關正逵禪師

饒之鄱陽方氏子。參晦機。機問甚處人。師曰鄱陽人。機曰鄱陽湖水深多少。師曰瞪目不見底。機曰恁么則浸爛衲僧鼻孔也。師曰終不借和尚鼻孔出氣。機曰畢竟借誰鼻孔出氣。師曰恭惟和尚萬福。機肯之。命充侍司。尋往參元叟。叟命掌記。后出世金陵崇因。示眾。心不是佛。智不是道。一念涉思惟。全身入荒草。所以道目前無法。意在目前。不是目前法。非耳目之所到。古今天地。古今日月。古今山河。古今人倫。頭頭顯露。物物全彰。不從千聖借。不向萬機求。內外絕承當。古今無處所。恁么解會猶是錯認驢鞍橋作阿爺下頷。雖然。既是泗洲大聖。因甚在楊州出現。良久曰參。

明州育王石室祖瑛禪師

蘇之吳江陳氏子。齠年出家即䇿杖遊方。初參虛谷陵。聞晦機道化亟往投之。一見契合。遂留掌記。出住隆教。移萬壽。遷雪竇育王。師有謝平石砥禪師問疾偈曰。是身無我病根深。慚愧文殊遠訪臨。自有巖花談不二。青燈相對笑吟吟。后造一木龕日坐其中。不涉世事。臨終示眾曰。五十三年弄巧成拙。踏破虛空赤腳行。萬象森羅笑不徹。遂趺坐而化。

嘉興府祥符寺梅屋念常禪師

世居華亭。黃姓。年十二依平江

圓明院剃髮。至大戊申晦機自百丈遷凈慈。師往參。值機上堂舉太原孚上座聞角聲因緣。頌曰。琴生入滄海。太史游名山。從此楊州城外路。令嚴不許早開關。有省。投丈室呈所解。機頷之。俾掌記室。服勤七年。延祐丙辰主祥符。著佛祖通載二十二卷。行於叢林。

靈隱訚禪師法嗣

江州東林無外宗廓禪師

南昌魏氏子。初參悅堂。堂問溪聲儘是廣長舌因緣。機語相契。遂承印記。初住云居。晚遷東林。臨終偈曰。吾年七十一。世緣今已畢。挨倒五須彌。夜半日頭出。倏然而逝。

徑山范禪師法嗣

袁州仰山雪巖祖欽禪師

初在鐵橛遠會下。便看狗子無佛性話。止坐在澄澄死水中。次過凈慈參天目禮。堂中勇猛提撕。忽有所得。但見地不脫。礙正知見。后在徑山無準會下多年而此病不除。一日在天目佛殿上行。抬頭見一株古柏。礙膺之物撲然而散。始見徑山老人立地處。初住潭州龍興。晚主仰山。凡經六剎。上堂。露地白牛黑黑。是處尋他不得。山青水綠似有而無。眼見耳聞依俙彷彿。全不顧時蹄角卻在。才動著時蹤由已沒。月下閑將短笛吹。風前休把長繩勒。呵呵呵。也奇特。如今趁亦不去。自在東西南北。小參。濟北之道出乎平常。語默動靜脫體全彰。三玄三要松直棘曲

【現代漢語翻譯】現代漢語譯本：圓明院剃度。至大戊申年（1308年）晦機禪師從百丈寺遷至凈慈寺。禪師前去參拜，正逢晦機禪師上堂，舉太原孚上座聽聞角聲的因緣。禪師作頌說：『琴生投入滄海，太史游歷名山。從此楊州城外的道路，命令嚴厲不許早開關。』有所領悟，便到晦機禪師的丈室呈上自己的理解，晦機禪師點頭認可，讓他掌管記室，勤懇服侍七年。延祐丙辰年（1316年）主持祥符寺，著《佛祖通載》二十二卷，在叢林中流傳。靈隱訚禪師的法嗣江州東林無外宗廓禪師南昌魏氏之子。最初參拜悅堂禪師，悅堂禪師問『溪聲儘是廣長舌』的因緣，禪師的回答與禪機相合，於是承接印記。最初住在云居寺，晚年遷至東林寺。臨終時作偈說：『我年七十一，世緣如今已了畢。挨倒五須彌（佛教用語，指須彌山），夜半日頭出。』說完便溘然長逝。徑山范禪師的法嗣袁州仰山雪巖祖欽禪師最初在鐵橛遠禪師門下，便參看『狗子無佛性』的話頭，止坐在澄澄的死水中。後來到凈慈寺參拜天目禮禪師，在禪堂中勇猛地提撕，忽然有所得，但見地不脫落，障礙正確的知見。之後在徑山無準禪師門下多年，而這個毛病始終沒有去除。一日在天目寺佛殿上行走，抬頭看見一株古柏，障礙胸膺之物撲然而散，這才見到徑山老人的立足之處。最初住在潭州龍興寺，晚年主持仰山寺，總共經歷六座寺廟。上堂開示：『露地白牛黑黑，是處尋他不得。山青水綠似有而無，眼見耳聞依稀彷彿。全不顧時蹄角卻在，才動著時蹤由已沒。月下閑將短笛吹，風前休把長繩勒。呵呵呵，也奇特。如今趁亦不去，自在東西南北。』小參開示：『濟北的道出于平常，語默動靜脫體全彰。三玄三要松直棘曲』

【English Translation】 English version: He was tonsured at Yuanming Monastery. In the year Zhi Da wushen (1308), Chan Master Huiji moved from Baizhang Monastery to Jingci Monastery. The Master went to visit him and happened to hear Chan Master Huiji give a lecture, citing the story of Layman Fu of Taiyuan hearing the sound of a horn. The Master composed a verse saying: 'Qin Sheng enters the vast sea, the Grand Historian travels to famous mountains. From now on, the roads outside Yangzhou city, strict orders forbid early opening.' He had an awakening and presented his understanding to Chan Master Huiji in his abbot's room. Chan Master Huiji nodded in approval and appointed him to manage the records room, where he diligently served for seven years. In the year Yanyou bingchen (1316), he presided over Xiangfu Monastery and authored the twenty-two-volume 'Comprehensive Records of Buddhas and Patriarchs,' which circulated among the monastic communities. Successor of Chan Master Yin of Lingyin Monastery Chan Master Wuwai Zongkuo of Donglin Monastery in Jiangzhou He was a son of the Wei family of Nanchang. He initially visited Chan Master Yuetang, who asked about the story of 'the sound of the stream is entirely the long, broad tongue.' The Master's response resonated with the Chan machine, and he received the seal of approval. He initially resided at Yunju Monastery and later moved to Donglin Monastery. On his deathbed, he composed a verse saying: 'I am seventy-one years old, my worldly connections are now complete. Toppling the five Sumerus (Buddhist term, referring to Mount Sumeru), the sun rises at midnight.' He then passed away peacefully. Successor of Chan Master Fan of Jingshan Monastery Chan Master Xueyan Zuqin of Yangshan Monastery in Yuanzhou He initially stayed under Chan Master Tieque Yuan, contemplating the topic of 'a dog has no Buddha-nature,' sitting still in the stagnant water. Later, he visited Chan Master Tianmu Li at Jingci Monastery, where he was vigorously urged in the meditation hall and suddenly gained some understanding, but his view was not detached, obstructing correct knowledge and insight. Afterwards, he stayed under Chan Master Wuzhun of Jingshan Monastery for many years, but this problem was never resolved. One day, while walking in the Buddha Hall of Tianmu Monastery, he looked up and saw an ancient cypress tree, and the obstruction in his chest shattered. Only then did he see the standing place of the old man of Jingshan. He initially resided at Longxing Monastery in Tanzhou and later presided over Yangshan Monastery, passing through a total of six monasteries. He gave a lecture saying: 'The white ox in the open field is black, you cannot find him anywhere. The green mountains and clear waters seem to exist and yet do not, what the eyes see and the ears hear is vague and indistinct. Completely disregarding the time, the hooves and horns are still there, but as soon as you touch them, the traces are already gone. Under the moon, idly play the short flute, in the wind, do not pull the long rope. Ha ha ha, how strange. Now, even if you chase after it, you will not catch it, it is free in the east, west, south, and north.' He gave a small lecture saying: 'The Way of Jibei comes from the ordinary, speech, silence, movement, and stillness fully manifest the body. The three mysteries and three essentials, the pine is straight, the thorn is crooked.'

。四賓四主鳧短鶴長。所以圓悟于諸佛出身處道薰風自南來殿閣生微涼。帶累妙喜打失鼻孔遍界難藏。山蒼蒼。水茫茫。無朕跡。絕承當。竹籬茅舍江村外。遠浦歸帆掛夕陽。上堂。豆好合醬。鹽好煮羹。飯能療飢。茶能止渴。從上以來的的相承。逗到理極情忘處。無越乎此。因甚楊岐老古錐卻道弄蹄驢子三隻腳。開眼也著。閤眼也著。上堂。聲色已盡。有未盡者存焉。見聞已脫。有未脫者在焉。直得如木頭照鏡。頑石聽鐘。猶有木頭頑石在。是汝諸人曾到者田地無。曾有者時節無。若是今日參禪明朝辦道。善財手裡一莖草。

杭州凈慈斷橋妙倫禪師

臺州黃巖徐氏子。十八落髮于永嘉廣慈院。見谷源於瑞巖。聞麻三斤話疑之。忽閱楞伽至蚊蟲螻蟻無有言說而能辦事。頓然有省。謁無準于雪竇。準以狗子因何有業識令師下語。凡三十轉不契。師曰可無方便乎。準以真凈所頌答之。即竦然良久。忽聞板聲通身汗下。於是始脫然矣。出世祇園。遷瑞巖國清。至凈慈。上堂。荊山有玉。獲得者不在荊山。赤水有珠。拾得者不在赤水。衲僧有無位真人。證得者出入不在面門。驀拈拄杖橫按曰。會么。幽州江口石人蹲。上堂。德山低頭。夾山點頭。俱胝豎起手指頭。玄沙筑破腳指頭。拈拄杖曰。都來不出山僧拄杖頭

【現代漢語翻譯】現代漢語譯本四賓四主，如鳧鳥之短，鶴鳥之長。所以圓悟禪師在諸佛出身處說道：『道薰風從南邊吹來，殿閣里生出微微的涼意。』連累妙喜禪師打失了鼻孔，遍界難以隱藏。山蒼蒼，水茫茫，沒有朕跡，斷絕承當。竹籬茅舍在江村外，遠處的港灣，歸來的帆船掛著夕陽。上堂說法：豆子適合做醬，鹽適合煮羹，飯能療飢，茶能止渴。從古以來，的的相承，到達理極情忘之處，沒有超過這些的。為什麼楊岐老古錐卻說『弄蹄驢子三隻腳』？睜眼也著，閤眼也著。上堂說法：聲色已經窮盡，還有未窮盡的存留；見聞已經脫離，還有未脫離的存在。即使像木頭照鏡子，頑石聽鐘聲，仍然有木頭頑石存在。你們這些人，有沒有到達過這種田地？有沒有經歷過這種時節？如果今天參禪，明天辦道，那麼善財童子手裡的一根草，也無法領會。

杭州凈慈斷橋妙倫禪師

臺州黃巖徐氏之子。十八歲在永嘉廣慈院出家。在瑞巖見到谷源禪師，聽聞『麻三斤』的話，心生疑惑。忽然閱讀《楞伽經》，看到蚊蟲螻蟻沒有言語卻能辦事，頓時有所領悟。前往雪竇拜見無準禪師，無準禪師用『狗子因何有業識』來讓妙倫禪師下語，妙倫禪師說了三十多次都不契合。妙倫禪師說：『難道沒有方便之法嗎？』無準禪師用真凈禪師所頌的偈語回答他，妙倫禪師聽了悚然良久。忽然聽到板聲，通身汗下，於是才脫然開悟。後來住持祇園寺，遷往瑞巖寺、國清寺，最後到凈慈寺。上堂說法：荊山有玉，獲得它的人不在荊山；赤水有珠，拾得它的人不在赤水。衲僧有無位真人（指人的真性），證得它的人出入不在面門。』隨即拿起拄杖橫著按在地上說：『會嗎？幽州江口的石人蹲在那裡。』上堂說法：德山低頭，夾山點頭，俱胝豎起手指頭，玄沙筑破腳指頭。』拈起拄杖說：『總而言之，都離不開山僧的拄杖頭。』

【English Translation】 English version Four guests and four hosts, like the duck's shortness and the crane's length. Therefore, Yuanwu (a Chan master) said at the birthplace of all Buddhas: 'The Dao-scented wind comes from the south, and a slight coolness arises in the halls and pavilions.' It implicates Miaoxi (another Chan master) in losing his nostrils, making it difficult to hide throughout the realm. Mountains are verdant, waters are vast, with no traces, and no acceptance. Bamboo fences and thatched huts are outside the riverside village, and distant harbors have returning sails hanging in the sunset. Ascending the hall to preach: Beans are good for making sauce, salt is good for cooking soup, rice can cure hunger, and tea can quench thirst. From ancient times, they have been passed down, reaching the point where reason is exhausted and emotions are forgotten, and nothing surpasses these. Why did Old Man Yangqi (a Chan master) say, 'The trotting donkey has three legs'? Whether your eyes are open or closed, you are attached. Ascending the hall to preach: Sounds and sights have been exhausted, but there is still something unexhausted remaining; seeing and hearing have been detached, but there is still something undetached existing. Even like a wooden head reflecting in a mirror, a stubborn stone listening to a bell, there is still a wooden head and a stubborn stone. Have you all reached this state? Have you experienced this time? If you meditate today and practice the Dao tomorrow, then even a blade of grass in Sudhana's (a virtuous youth) hand cannot be understood.

Chan Master Miaolun of Broken Bridge, Jingci Temple, Hangzhou

He was the son of the Xu family of Huangyan, Taizhou. At the age of eighteen, he became a monk at Guangci Temple in Yongjia. He saw Gu Yuan at Ruiyan and doubted the meaning of 'Three pounds of flax'. Suddenly, reading the Laṅkāvatāra Sūtra, he saw that mosquitoes and ants could handle affairs without speaking, and he suddenly realized something. He went to Xuedou to see Wuzhun (a Chan master), who used 'Why does a dog have karmic consciousness?' to make Miaolun speak, but Miaolun's words did not match even after thirty attempts. Miaolun said, 'Is there no expedient method?' Wuzhun answered him with a verse chanted by Zhenjing (a Chan master), and Miaolun was startled for a long time. Suddenly, he heard the sound of a board, and his whole body was covered in sweat, and then he was completely enlightened. Later, he became the abbot of Qiyuan Temple, moved to Ruiyan Temple and Guoqing Temple, and finally to Jingci Temple. Ascending the hall to preach: 'Jing Mountain has jade, but the one who obtains it is not in Jing Mountain; Chishui has pearls, but the one who picks them up is not in Chishui. A bhikṣu has a True Person of No Rank (referring to one's true nature), but the one who realizes it does not enter or exit through the face.' Then he picked up his staff and pressed it horizontally on the ground, saying, 'Do you understand? The stone man at the mouth of Youzhou River squats there.' Ascending the hall to preach: 'Deshan (a Chan master) lowered his head, Jiashan (a Chan master) nodded, Jizhi (a Chan master) raised his finger, and Xuansha (a Chan master) broke his toe.' He picked up his staff and said, 'In short, it all cannot be separated from this monk's staff head.'

。何以見得。卓拄杖曰。一葉落天下秋。上堂。舉達觀穎禪師示眾曰。七佛是性隸。萬法是心奴。且道主人翁在甚麼處。自喝曰。七佛以下出頭。又自諾曰。各自祇候。師曰。喚七佛為性隸。指萬法是心奴。達觀自謂有出身路。及乎自喝自諾。又是奴隸邊事。主人翁何曾夢見在。大眾要見么。以拂一拂曰。曉來一陣春風動。開遍園林百樣花。臨終集眾入室。作書辭諸山及魏國公。公使人問曰。師生天臺。因什死在凈慈。師曰。日出東方夜落西。書偈而化。

明州天童西巖惠禪師

嘗頌六祖傳衣話曰。不作樵夫作碓夫。只將腳力驗精粗。知他踏著踏不著。和米和糠到缽盂。又頌泐潭常興見南泉來便面壁話曰。面壁堆危引客過。問誰那更問如何。道尋常已成多事。檢點儂家事更多。

明州天童別山祖智禪師

蜀之順慶楊氏子。十四得度。聞僧誦六巖語悅之。時巖住蘇之穹窿。亟往從焉。因閱華嚴經彌勒樓閣入已還閉之語。恍如夢覺。遂頌靈云見桃花曰。萬綠叢中紅一點。幾人歡喜幾人嗔。巖頷之。越二年遍叩諸尊宿。最後見無準于雪竇。準知是法器待之彌峻。時或棒喝交下。一語不少貸。師擬對輒噤不能發。由是知解都喪。久之作而言曰。吾平生伎倆皆死法。今見此翁始行活路。既而準移徑山。

【現代漢語翻譯】現代漢語譯本：（問：）憑什麼這麼說？（卓）禪師拄著枴杖說：『一片葉子落下，天下就知道秋天來了。』（禪師）上堂說法，舉達觀穎禪師開示大眾的話說：『七佛（過去七位佛陀）是自性的奴隸，萬法是心的奴僕。那麼主人翁在哪裡呢？』（達觀穎禪師）自己喝一聲，說：『七佛以下的人都出來。』又自己應一聲，說：『各自好好照顧自己。』（西巖惠禪師）說：『把七佛說成是自性的奴隸，把萬法說成是心的奴僕，達觀自以為找到了出路。等到他自己喝自己應，又是奴隸的事情。主人翁哪裡曾夢見過？』『大眾想見主人翁嗎？』用拂塵拂了一下，說：『早上來了一陣春風，園林里開滿了各種各樣的花。』（西巖惠禪師）臨終時召集眾人進入禪房，寫信告別各山寺和魏國公。魏國公派人來問：『禪師您生在天臺山，為什麼死在凈慈寺？』（西巖惠禪師）說：『太陽從東方升起，晚上從西方落下。』寫下偈語后圓寂。

明州天童西巖惠禪師

曾經吟誦六祖慧能傳衣缽的故事說：『不做砍柴的樵夫，做舂米的碓工，只用腳力來檢驗精細和粗糙。知道他是踩著了還是沒踩著，連米帶糠都到了缽盂里。』又吟誦泐潭常興禪師見到南泉普愿禪師后就面壁的故事說：『面壁堆起危險引客人經過，問是誰，又問怎麼樣。說尋常已經成了多事，檢查自己家裡的事更多。』

明州天童別山祖智禪師

是四川順慶楊氏的兒子。十四歲出家。聽到僧人誦讀六巖禪師的語錄，非常喜歡。當時六巖禪師住在蘇州的穹窿山，（祖智禪師）急忙前去跟隨他。因為閱讀《華嚴經》中彌勒菩薩的樓閣進入后又關閉的語句，恍然如夢初醒。於是吟誦靈云志勤禪師見到桃花開悟的偈語說：『萬綠叢中一點紅，幾人歡喜幾人嗔。』六巖禪師點頭認可。過了兩年，（祖智禪師）遍訪各位尊宿。最後在雪竇山見到無準師範禪師。無準禪師知道他是法器，對他更加嚴厲。有時棒喝交加，一句話也不寬恕。祖智禪師想要回答，卻噤口不能出聲。因此知解全都喪失。過了很久，（祖智禪師）說：『我平生的伎倆都是死法，今天見到這位老翁才開始走活路。』不久，無準禪師移居徑山。

【English Translation】 English version: (Question:) How is that evident? (Zen Master Zhuo) holding his staff, said: 'One leaf falls, and the world knows autumn has come.' (The Zen master) ascended the hall to preach, citing Zen Master Daguan Ying's instruction to the assembly: 'The Seven Buddhas (the seven Buddhas of the past) are slaves of the self-nature, and the myriad dharmas are servants of the mind. Then, where is the master?' (Zen Master Daguan Ying) shouted himself, saying: 'Those below the Seven Buddhas, come forth!' Then he answered himself, saying: 'Each of you, take good care of yourselves.' (Zen Master Xiyan Hui) said: 'Calling the Seven Buddhas slaves of the self-nature and the myriad dharmas servants of the mind, Daguan thought he had found a way out. But when he shouted and answered himself, it was still the business of a slave. Where had the master ever dreamed of being?' 'Do you want to see the master?' He flicked the whisk and said: 'A spring breeze stirred this morning, and a hundred kinds of flowers bloomed throughout the garden.' (Zen Master Xiyan Hui) On his deathbed, he gathered the assembly into his room and wrote letters to bid farewell to the various mountains and the Duke of Wei. The Duke of Wei sent someone to ask: 'Master, you were born on Mount Tiantai, why are you dying at Jingci Temple?' (Zen Master Xiyan Hui) said: 'The sun rises in the east and sets in the west.' He wrote a verse and passed away.

Zen Master Xiyan Hui of Tiantong Temple in Mingzhou

Once chanted about the story of the Sixth Patriarch Huineng passing down the robe, saying: 'Not working as a woodcutter, but working as a rice pounder, only using foot strength to test fineness and coarseness. Knowing whether he stepped on it or not, both rice and chaff go into the alms bowl.' He also chanted about Zen Master Letan Changxing facing the wall after seeing Zen Master Nanquan Puyuan, saying: 'Facing the wall, piling up danger, leading guests to pass by, asking who it is, and asking how it is. Saying ordinary has already become troublesome, examining one's own affairs is even more so.'

Zen Master Bieshan Zuzhi of Tiantong Temple in Mingzhou

Was the son of the Yang family of Shunqing in Sichuan. He became a monk at the age of fourteen. Hearing a monk reciting the sayings of Zen Master Liuyan, he was very pleased. At that time, Zen Master Liuyan lived in Qionglong Mountain in Suzhou, (Zen Master Zuzhi) hurried to follow him. Because of reading the passage in the Avatamsaka Sutra about Maitreya Bodhisattva's pavilion entering and then closing, he suddenly felt like waking from a dream. So he chanted the verse of Zen Master Lingyun Zhiqin's enlightenment upon seeing peach blossoms, saying: 'A red dot in the midst of ten thousand greens, how many rejoice and how many resent.' Zen Master Liuyan nodded in approval. After two years, (Zen Master Zuzhi) visited various venerable monks. Finally, he met Zen Master Wuzhun Shifan at Xuedou Mountain. Zen Master Wuzhun knew he was a vessel of the Dharma and treated him even more strictly. Sometimes he used both blows and shouts, not forgiving a single word. Zen Master Zuzhi wanted to answer, but he was silenced and could not speak. Therefore, all his knowledge was lost. After a long time, (Zen Master Zuzhi) said: 'All my lifelong skills are dead methods, today seeing this old man, I am beginning to walk a living path.' Soon after, Zen Master Wuzhun moved to Jingshan.

命師分座。出世洞庭天王。寶祐丙辰天童毀。朝旨以師補之。師至。一囊一缽縛茅以居。凡三年。克復舊觀。庚辰九月旦示眾曰。云淡月華新。木落山骨露。有天有地來。幾個眼睛活。有省問者。師曰。不及相見各自努力。越十日夜分。呼侍者囑後事。珍重大眾。叉手而寂。

月坡明禪師

嘗頌僧問子湖自古上賢還達真理曰。手裡絲綸卷復舒。扁舟撩撥洞庭湖。忽然惡浪翻空立。收拾歸來一伎無。

環溪一禪師

嘗頌即心即佛話曰。即心即佛。砒霜狼毒。起死回生。不消一服。

希叟曇禪師

舉僧問南泉。師歸丈室將何指南。泉曰昨夜三更失卻牛。天明起來失卻火。頌曰。奴顏婢膝走人間。羞見羊裘七里灘。文叔雖為天子貴。子陵元作故人看。

杭州靈隱退耕寧禪師

上堂。目前雨余山色翠。座間風暖鳥聲喧。拍禪床一下曰。堪笑老胡無轉智。少室峰前坐九年。上堂。極目千峰。鎖翠滿空。柳絮飛綿。可憐無位真人。一向草宿露眠。啞。今春看又過。何日是歸年。

福州雪峰絕岸可湘禪師

臺州寧海葛氏子。參無準范得旨。咸淳八年主雪峰。凡十年。謝院事。退居杭州寶壽寺。嘗頌僧問歸宗如何是玄旨曰。三聲鼎蓋普門開。苦海勞生喚不回。九十春光

【現代漢語翻譯】現代漢語譯本：命師分派住處。出世洞庭天王（指禪師的名號）。寶祐丙辰年（1256年），天童寺被毀。朝廷下旨讓禪師去那裡修繕。禪師到達后，用一個布袋和一個缽，結茅草為屋居住。總共三年，恢復了寺廟的舊貌。庚辰年（具體年份需要根據上下文推斷）九月初一早晨，禪師對眾人開示說：『雲彩淡薄，月光清新，樹葉凋落，山骨顯露。有天有地以來，有幾個眼睛是真正活著的？』有人問禪師開示的含義，禪師說：『不如各自努力修行，以求證悟。』過了十天，夜裡，禪師叫來侍者，囑咐後事，珍重地告別大眾，合掌而逝。月坡明禪師曾經作偈頌來回應僧人問子湖自古以來上賢是否真正通達真理：『手裡絲線收卷又放出，乘著小船在洞庭湖上劃動。忽然惡浪滔天而起，收拾起來卻一無所能。』環溪一禪師曾經作偈頌來回應即心即佛的話語：『即心即佛，如同砒霜狼毒。起死回生，無需服用。』希叟曇禪師舉例僧人問南泉禪師，您回到丈室將如何指點迷津。南泉禪師說昨夜三更時分丟了牛，天亮起來又丟了火。希叟曇禪師作偈頌說：『奴顏婢膝地奔走於人世間，羞於見到披著羊皮襖在七里灘隱居的嚴子陵。馮異即使做了大司馬，地位顯貴，嚴光仍然把他當做老朋友看待。』杭州靈隱退耕寧禪師上堂說法：『眼前雨後山色翠綠，座間風暖鳥聲喧鬧。』拍一下禪床說：『可笑達摩老胡沒有變通的智慧，在少室山峰前枯坐九年。』上堂說法：『放眼望去，千峰疊翠，鎖住滿天景色。柳絮紛飛如綿。可憐這無位真人，一直以來都在草地上住宿，露天下睡眠。啞。今年春天眼看又要過去了，哪一天才是歸家之年？』福州雪峰絕岸可湘禪師臺州寧海葛氏之子。參學于無準范禪師處，領悟其禪法宗旨。咸淳八年（1272年）主持雪峰寺。總共十年，辭謝寺院事務，退居杭州寶壽寺。曾經作偈頌來回應僧人問歸宗禪師如何是玄旨：『三聲鼎蓋，普門大開，苦海中的勞苦眾生，呼喚也喚不回來。美好的九十春光』

【English Translation】 English version: The masters were assigned residences. There was the 'Emerging from the World, Heavenly King of Dongting' (referring to the Zen master's title). In the year Bingchen of the Baoyou era (1256), the Tiantong Temple was destroyed. The imperial decree ordered the master to repair it. Upon arrival, the master lived in a thatched hut with only a bag and a bowl. After three years, the temple was restored to its former glory. On the first day of the ninth month of the Gengchen year (the specific year needs to be inferred from the context), the master addressed the assembly, saying: 'The clouds are light, the moonlight is fresh, the leaves have fallen, and the mountain bones are exposed. Since the beginning of heaven and earth, how many eyes are truly alive?' When someone asked the master about the meaning of his words, the master said: 'It is better to strive for enlightenment individually.' Ten days later, at night, the master called the attendant, entrusted him with the affairs after his death, bid farewell to the assembly with respect, and passed away with his palms together. Zen Master Yuepo Ming Once composed a verse in response to a monk's question about whether the sages of Zihu had truly attained the truth since ancient times: 'The silk thread in hand is reeled in and released again, rowing a small boat on Dongting Lake. Suddenly, a monstrous wave rises up, but when you try to gather it, you have nothing.' Zen Master Huanxi Yi Once composed a verse in response to the saying 'Mind is Buddha': 'Mind is Buddha, like arsenic and wolfsbane. To bring the dead back to life, no dose is needed.' Zen Master Xisou Tan Cited a monk's question to Zen Master Nanquan: 'Master, when you return to your room, what will you use to guide us?' Nanquan said, 'Last night, I lost the ox at midnight. This morning, I lost the fire.' Xisou Tan composed a verse saying: 'Fawning and obsequious, running around in the world, ashamed to see Yan Ziling, who wears a sheepskin coat and lives in seclusion on Qili Beach. Although Feng Yi became a high-ranking official, Yan Guang still regarded him as an old friend.' Zen Master Tui Geng Ning of Lingyin Temple in Hangzhou Ascended the hall and gave a sermon: 'Before our eyes, the mountain colors are verdant after the rain, and the bird songs are noisy in the warm breeze.' He struck the Zen bed once and said: 'It is laughable that the old barbarian Bodhidharma had no flexible wisdom, sitting in front of Shaoshi Peak for nine years.' Ascended the hall and gave a sermon: 'Looking as far as the eye can see, thousands of peaks are locked in emerald green, filling the sky. Willow catkins fly like cotton. Pitiful is this true person without position, always sleeping on the grass and sleeping in the dew. Alas. This spring is about to pass again, when will be the year of return?' Zen Master Jue'an Kexiang of Xuefeng Temple in Fuzhou A native of the Ge family in Ninghai, Taizhou. He studied with Zen Master Wuzhun Fan and understood his Zen teachings. In the eighth year of Xianchun (1272), he presided over Xuefeng Temple. After ten years, he resigned from the temple affairs and retired to Baoshou Temple in Hangzhou. He once composed a verse in response to a monk's question to Zen Master Guizong about what the profound meaning was: 'With three sounds of the cauldron lid, the universal gate opens wide, but the suffering beings in the sea of suffering cannot be called back. The beautiful ninety springs'

今又半。空飛花片點莓苔。又頌楞嚴八還辯見曰。還還還后更無還。一個閑人天地間。昨夜大蟲遭虎咬。皮毛落盡體元斑。至正二十七年示寂。壽八十五。歸骨雪峰。建塔于西庵。

靈隱薰禪師法嗣

杭州凈慈愚極慧禪師

參石田。田舉雲門念七話。無人下語。忽有僧才跨門。田曰雪峰輥毬。師在傍驀然領旨。衝口說偈曰。雲門念七。雪峰輥毬。白蘋紅蓼。明月孤舟。田頷之。

杭州中天竺雪屋珂禪師

上堂。枯桑知天風。海水知天寒。且道衲僧知個甚麼。知道飯是米做。直饒恁么。閻羅老子索飯錢有日在。師以宋鼎既遷即謝寺事。金山默庵覺禪師雅知師。且尊其道行。時元兵下江南。庵被總兵伯顏脅而置之幕中從至武林。默庵言于伯顏請師升住靈隱。親持請疏叩師門。師抽關露半面問曰汝為誰。默庵曰和尚故人某甲也。師落關曰我不識你。蓋師雖處世外而以忠節自持。故不屑靈隱之命。后斷江恩禪師贊曰。雪屋今亡四十年。高風凜凜尚依然。伯顏丞相拜床下。不肯為渠來冷泉。

天童禮禪師法嗣

明州育王橫川如珙禪師

夜參。少室無門戶。如何便得通。夜深寧耐立。聽我話西東。嘗頌耽源問國師百年後有人問極則事作么生曰。正直道流行腳去。護身符子不須擔

。國師實為耽源切。不是臨岐作對談。

杭州凈慈石林行鞏禪師

上堂。舉僧問古德曰如何是看經眼。古德豎起拳頭。師曰喚作看經眼又是拳頭。喚作拳頭又是看經眼。到者里作么生緇素。召大眾曰。背觸難分處。機先失照時。虛空也穿透。何止爛牛皮。上堂。山靜課花蜂股重。林空含籜筍肌明。倚欄不覺成癡兀。又得黃鸝喚一聲。思溪恁么道。好吃拄杖三十。何故。為他不合隨聲逐色。

華藏通禪師法嗣

杭州徑山虛舟普度禪師

維揚江都人。史姓。出家遍參謁無得。得問不與萬法為侶者是甚麼人。師曰金香爐下鐵崑崙。得曰。將謂者矮子有長處。見解只如此。師曲躬作禮曰謝和尚證明。出世金陵半山。后歷遷諸剎而至徑山。上堂。邪人說正法正法悉皆邪。正人說邪法邪法悉皆正。卓拄杖一下曰。邪耶正耶。又卓一下曰。說耶不說耶。曏者里揀辯得出。黃金為屋未為貴。玉食錦衣何足榮。上堂。萬法是心光。諸緣惟性曉。本無迷悟人。只貴今日了。既無迷悟人。了個什麼。卓拄杖一下曰。千言萬語無人會。又逐流鶯過短墻。上堂。舉臨濟和尚道。有一人論劫在途中不離家舍。有一人離家舍不在途中。那個合受人天供養。師曰。兔馬有角牛羊無角。寸毫尺𨤲天地寥廓。潘閬倒騎驢。攧

【現代漢語翻譯】現代漢語譯本：國師實際上是耽源切（人名），不是臨岐（地名）作對談。

杭州凈慈石林行鞏禪師

上堂。舉僧問古德曰：『如何是看經眼？』古德豎起拳頭。師曰：『喚作看經眼，又是拳頭；喚作拳頭，又是看經眼。到這裡作么生緇素？』召大眾曰：『背觸難分處，機先失照時，虛空也穿透，何止爛牛皮！』上堂。山靜課花蜂股重，林空含籜筍肌明。倚欄不覺成癡兀，又得黃鸝喚一聲。思溪恁么道，好吃拄杖三十。何故？為他不合隨聲逐色。

華藏通禪師法嗣

杭州徑山虛舟普度禪師

維揚江都人，史姓。出家遍參謁無得。得問：『不與萬法為侶者是甚麼人？』師曰：『金香爐下鐵崑崙。』得曰：『將謂者矮子有長處，見解只如此。』師曲躬作禮曰：『謝和尚證明。』出世金陵半山，后歷遷諸剎而至徑山。上堂。邪人說正法，正法悉皆邪；正人說邪法，邪法悉皆正。』卓拄杖一下曰：『邪耶？正耶？』又卓一下曰：『說耶？不說耶？』向這裡揀辯得出，黃金為屋未為貴，玉食錦衣何足榮。上堂。萬法是心光，諸緣惟性曉。本無迷悟人，只貴今日了。既無迷悟人，了個什麼？卓拄杖一下曰：『千言萬語無人會，又逐流鶯過短墻。』上堂。舉臨濟和尚道：『有一人論劫在途中不離家舍，有一人離家舍不在途中，那個合受人天供養？』師曰：『兔馬有角，牛羊無角，寸毫尺𨤲，天地寥廓。潘閬倒騎驢，攧

【English Translation】 English version: The national teacher was actually Dan Yuanqie (person's name), not Linqi (place name) having a conversation.

Zen Master Xinggong of Shilin, Jingci Temple, Hangzhou

Ascending the hall, he cited a monk who asked an ancient worthy, 'What is the eye for reading scriptures?' The ancient worthy raised his fist. The master said, 'Calling it the eye for reading scriptures is also a fist; calling it a fist is also the eye for reading scriptures. What is the difference between monks and laypeople here?' He called to the assembly, 'Where the back and touch are difficult to distinguish, when the opportunity is missed, even emptiness is penetrated, let alone rotten cowhide!' Ascending the hall, 'The mountain is quiet, the bees are busy with flowers, their thighs heavy; the forest is empty, the bamboo shoots contain sheaths, their skin bright. Leaning on the railing, one unknowingly becomes foolishly dazed, and then a yellow oriole calls out.' Sixi said so, deserving thirty blows of the staff. Why? Because he should not follow sounds and pursue colors.

Successor of Zen Master Tong of Huazang

Zen Master Xuzhou Pudu of Jingshan Temple, Hangzhou

He was a native of Jiangdu, Yangzhou, with the surname Shi. He left home and visited everywhere without attainment. Someone asked, 'Who is it that does not associate with the myriad dharmas?' The master said, 'The iron Kunlun under the golden incense burner.' Someone said, 'I thought this short man had some merit, but his understanding is only so-so.' The master bowed and made obeisance, saying, 'Thank you, venerable monk, for your confirmation.' He emerged into the world at Banshan in Jinling, and later moved through various temples to Jingshan. Ascending the hall, 'A heretic speaks the true dharma, and the true dharma is all heretical; a righteous person speaks the heretical dharma, and the heretical dharma is all righteous.' He struck the staff once, saying, 'Heretical? Righteous?' He struck it again, saying, 'Speaking? Not speaking?' If you can discern this, gold houses are not valuable, and jade food and brocade clothes are not worth boasting about. Ascending the hall, 'The myriad dharmas are the light of the mind, and all conditions are understood through the nature. There are fundamentally no deluded or enlightened people, only valuing today's understanding.' Since there are no deluded or enlightened people, what is understood? He struck the staff once, saying, 'Thousands of words, no one understands, and then they follow the oriole over the short wall.' Ascending the hall, he cited the words of Zen Master Linji: 'There is a person who, throughout the kalpas, is on the road without leaving home; there is a person who leaves home but is not on the road. Which one deserves the offerings of humans and gods?' The master said, 'Rabbits and horses have horns, cows and sheep have no horns, inches and feet, the universe is vast. Pan Lang rides a donkey backwards, stumbles.'

殺黃番綽。俄示微恙。索筆大書曰。八十二年駕無底船。踏翻歸去。明月一天。擲筆而逝。

雪竇謙禪師法嗣

平安府承天覺庵真禪師

有華嚴講主挾上命將易為講肆。師曰汝能說禪吾從汝易。吾不能說教汝易吾從。於是撾鼓升堂。以一喝入五教。顯示吾宗。千聖頂𩕳上一著子。講主泣下。再拜。乞懺悔而退。

道場巖禪師法嗣

臨安府徑山虛堂智愚禪師

四明人。出世嘉禾之興聖。后歷主十剎。咸淳十年奉詔住徑山。上堂。言而足。終日言而盡道。言而不足。終日言而盡物。且道道與物是一是二。若道是一。為什麼客山高主山低。若道是二。為什麼天地一指萬物一馬。個里緇素得出。還你草鞋錢。不然但願來年蠶麥熟。羅睺羅兒與一文。師初住凈慈。天使傳旨問趙州八十行腳虛堂因甚八十住山。師舉趙州行腳到臨濟話。頌曰。趙州八十方行腳。虛堂八十再住山。別有一機恢佛祖。九重城裡動龍顏。使以頌回奏。上大悅。特賜米五百石絹一百縑。其住育王徑山。亦賜賚優渥。師室中垂語曰。己眼未明底。因甚將虛空作布褲著。畫地為牢底。因什透者個不過。入海算沙底。因甚向針鋒頭上翹足。后示寂。塔于徑山直嶺下。

杭州凈慈石帆衍禪師

舉大顛擯首座因緣。

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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Huang Fanchuo (name) was killed. Shortly after, he showed slight illness, picked up a pen and wrote: 'At eighty-two, I sail a bottomless boat, turn over and return, the bright moon illuminates the entire sky.' Then he threw the pen and passed away.", "", "Disciple of Zen Master Xuedou Qian", "", "Zen Master Zhen of Chengtian Jue Nunnery in Ping'an Prefecture", "", "There was a Huayan (a school of Buddhism) lecturer who, with the backing of an imperial order, wanted to convert the nunnery into a lecture hall. The Zen Master Zhen said, 'If you can speak on Zen, I will concede and let you convert it into a lecture hall. If I cannot lecture on doctrine, you can take it.' Thereupon, he beat the drum, ascended the high seat, and with a single shout penetrated the Five Teachings (five categories of Buddhist teachings), displaying the essence of our school (Zen). This is the crucial point on the crown of the heads of all the sages. The lecturer burst into tears, bowed repeatedly, begged for repentance, and withdrew.", "", "Disciple of Zen Master Daochang Yan", "", "Zen Master Xutang Zhiyu of Jingshan in Lin'an Prefecture", "", "He was from Siming (place name, present-day Ningbo). He first propagated the Dharma at Xingsheng Temple in Jiahe (place name, present-day Jiaxing), and later served as abbot of many famous temples. In the tenth year of Xianchun (1274 AD), he received an imperial decree to reside at Jingshan Temple. In his Dharma talk, he said, 'To speak with words, one can only exhaust the principle by speaking all day; to speak with words, one can only exhaust things by speaking all day.' So, are the principle and things one or two? If they are one, why is the guest mountain high and the host mountain low? If they are two, why is there only one finger for heaven and earth, and only one horse for all things?' If you monks can understand this, I will return your money for straw sandals. If not, then I hope for a good harvest of silkworms and wheat next year, and Rahula (Buddha's son) will give you a copper coin.' When the Zen Master first resided at Jingci Temple, an envoy conveyed the emperor's decree, asking why Zen Master Zhaozhou traveled at eighty, while Zen Master Xutang resided on the mountain again at eighty? The Zen Master cited the story of Zen Master Zhaozhou traveling to the Linji school, and composed a verse saying, 'Zhaozhou traveled at eighty, Xutang resided on the mountain again at eighty. There is another opportunity to restore the Buddha, and the dragon's face moves in the nine-layered city.' The envoy presented the verse to the emperor, who was very pleased and specially bestowed five hundred dan of rice and one hundred bolts of silk. When the Zen Master resided at Yuwang Temple and Jingshan Temple, he also received generous rewards. The Zen Master instructed in the room, saying, 'Those whose own eyes are not yet clear, why do they wear the void as cloth pants? Those who draw a prison on the ground, why can't they break through this? Those who count sand in the sea, why do they raise their feet on the tip of a needle?' Later, he passed away and was buried in a pagoda at the foot of Zhiling Mountain in Jingshan.", "", "Zen Master Shifan Yan of Jingci Temple in Hangzhou", "", "He cited the story of Zen Master Dadian banishing the head monk." ] }

頌曰。一串摩尼覿面當機。賺殺首座疑殺昌黎。弄盡許多窮伎倆。春秋元自不曾知。

金山開禪師法嗣

臨安府徑山石溪心月禪師

眉州人。僧問如何是佛。師曰矮子看戲。嘗頌黃山谷在黃龍聞桂香悟道曰。渠儂家住白雲鄉。南北東西路渺茫。幾度欲歸歸未得。忽聞叢桂送幽香。又頌唐文宗嗜蛤蜊因緣曰。一點悲心擘不開。鑊湯滾處笑盈腮。希奇之事朕難信。見與君王說法來。

徑山沖禪師法嗣

杭州凈慈簡翁敬禪師

舉溈山問仰山曰。終日與子商量成得個什麼邊事。仰空中畫一畫。溈曰若不是吾終被子惑。師頌曰。父子雖親共較量。胸中爭信有刀槍。當時一畫畫得斷。遍界葛藤無復生。又頌文殊問庵提遮女生以何為義及死以何為義曰。問處分明答處端。當機覿面不相謾。死生生死元無際。月上青山玉一團。

北山隆禪師

頌鳥窠吹布毛曰。八十翁翁要力行。布毛吹起禍重生。殺人流血三千里。枯樹枝頭一老僧。

鼓山凝禪師法嗣

蒙山異禪師

參皖山于鼓山。教看個無字未有省入。遂往承天謁孤蟾瑩禪師。一日坐次。首座入堂燒香。打香盒作聲。有省。頌曰。沒興路頭窮。踏翻波是水。超群老趙州。面目只如此。次依虛堂。堂指瓶梅曰做得頌

【現代漢語翻譯】現代漢語譯本：頌曰：一顆摩尼寶珠，當面直指當下機緣，反而讓首座（指寺院中資歷最深的僧人）迷惑，讓韓愈（昌黎）產生懷疑。用盡了許多低劣的手段，卻始終不明白春去秋來的自然規律。

金山開禪師的法嗣

臨安府徑山石溪心月禪師

眉州人。有僧人問：『什麼是佛？』禪師回答：『矮子看戲。』禪師曾經作頌讚美黃山谷在黃龍寺聞到桂花香而悟道一事：『他家住在白雲深處，南北西東道路渺茫。幾次想要回去卻未能如願，忽然聞到叢桂送來陣陣幽香。』又作頌讚美唐文宗（827-840）嗜好蛤蜊的因緣：『一點點悲憫之心也無法分開它們，沸騰的油鍋里蛤蜊卻笑逐顏開。這種希奇的事情朕實在難以相信，（如今）卻要來給君王您說法。』

徑山沖禪師的法嗣

杭州凈慈簡翁敬禪師

禪師引用溈山問仰山的話：『整天和你商量，能成就什麼事情？』仰山在空中畫了一畫。溈山說：『如果不是我，終究會被你迷惑。』禪師作頌說：『父子之間雖然親密也要共同商量，心中爭鬥相信有刀槍。當時那一畫如果畫得斷，遍佈世間的葛藤就不會再生。』又作頌讚美文殊菩薩問庵提遮女，以什麼為『義』，以及死以什麼為『義』：『問處分明，答處端正，當機直面，沒有欺騙。生死生死原本沒有邊際，像一輪明月懸掛在青山之上。』

北山隆禪師

作頌讚美鳥窠禪師吹布毛一事：『八十歲的老翁還要努力修行，吹起布毛反而會重新引發災禍。殺人流血三千里，枯樹枝頭卻坐著一位老僧。』

鼓山凝禪師的法嗣

蒙山異禪師

在鼓山參訪皖山禪師，皖山禪師教他參看『無』字，但沒有領悟。於是前往承天寺拜見孤蟾瑩禪師。一天禪坐時，首座進入禪堂燒香，敲打香盒發出聲響，蒙山異禪師因此有所領悟。作頌說：『沒有興致的路走到盡頭，踏翻波浪才知道原來還是水。超群的老趙州禪師，面目本來就是這樣。』後來依止虛堂禪師，虛堂禪師指著瓶中的梅花說：『做得頌嗎？』

【English Translation】 English version: Verse: A string of Mani (wish-fulfilling) beads, directly facing the opportunity, deceives the chief monk and makes Changli (Han Yu) suspicious. Exhausting many poor tricks, he never knew the cycle of spring and autumn.

Successor of Chan Master Jinshan Kai

Chan Master Shixi Xinyue of Jingshan in Lin'an Prefecture

A native of Meizhou. A monk asked: 'What is Buddha?' The Master said: 'A dwarf watching a play.' He once praised Huang Shangu's enlightenment upon smelling osmanthus in Huanglong Temple: 'His home is in the white clouds, the roads to the north, south, east, and west are vast and indistinct. Several times he wanted to return but could not, suddenly he smelled the fragrance of osmanthus being sent.' He also praised the Tang Emperor Wenzong's (827-840) affinity for clams: 'A bit of compassion cannot separate them, yet they smile in the boiling pot. This strange thing is hard for Us to believe, (now) coming to preach the Dharma to the king.'

Successor of Chan Master Jingshan Chong

Chan Master Jianweng Jing of Jingci Temple in Hangzhou

The Master cited Weishan's question to Yangshan: 'What have you accomplished by discussing with you all day?' Yangshan drew a line in the air. Weishan said: 'If it weren't for me, I would be deceived by you.' The Master praised: 'Although father and son are close, they must discuss together, believing there are swords and spears in their hearts. If that line had been cut off then, the kudzu vines throughout the world would not have grown again.' He also praised Manjusri's question to the daughter of Anathapindika, 'What is the meaning of 'righteousness'?' and 'What is the meaning of death?': 'The question is clear, the answer is correct, facing the opportunity directly, without deception. Birth and death are originally without limit, like a round moon hanging above the green mountains.'

Chan Master Beishan Long

He praised Chan Master Niaoke blowing cloth fluff: 'An eighty-year-old man still wants to work hard, blowing cloth fluff only brings disaster again. Killing people and shedding blood for three thousand miles, yet an old monk sits on a withered tree branch.'

Successor of Chan Master Gushan Ning

Chan Master Mengshan Yi

He visited Chan Master Wanshan at Gushan, who taught him to contemplate the word 'Wu' (無, 'no' or 'nothingness'), but he did not understand. Then he went to Chengtian Temple to visit Chan Master Guchan Ying. One day during meditation, the chief monk entered the hall to burn incense, and the sound of the incense box being struck caused Mengshan Yi to have an awakening. He praised: 'The road with no interest has reached its end, overturning the waves only to find it is still water. The outstanding old Chan Master Zhaozhou, his face is just like this.' Later, he followed Chan Master Xutang, who pointed to the plum blossoms in the vase and said: 'Can you make a verse?'

者歸堂。師曰。戰退群陰得意回。百花頭上作春魁。看他方便為人處。放出春風和氣來。堂曰歸堂去。復參皖山。山問。光明寂照遍河沙。豈不是張拙秀才語。師欲開口。山便打喝出。次年一日上石梯子。廓然大悟。覆上方丈。山又問。光明寂照遍河沙。豈不是張拙秀才語。師便掀倒禪床。山乃擒住曰那裡是話墮處。師以手掩山口。山曰誵訛在什麼處。師曰再犯不容。山曰更頌來。師即頌曰。雲門捏怪。不堪自敗。獅子咬人。韓獹逐塊。山曰。拄杖不在。別日與汝一頓。師曰和尚要用借你。山拈起竹篦打三下。師便禮三拜退。住后示眾。蘇州有。常州有。八角磨盤空里走。日面佛。月面佛。覿面和盤都托出。便與么掀倒禪床拂袖散去。法門幸甚。或有猶豫之者。只得把手牽汝歸家。聞聲悟道。見色明心。豎拂子曰。見么。見底是色。那個是心。喝一喝曰。聞么。聞底是聲。那個是道。直下正眼豁開方得入門。猶是脫白沙彌。要與衲僧齊驅並駕。更進竿頭一步。師垂三關語以驗學者曰。蟭螟蟲吸乾滄海。魚龍蝦蟹向何處安身立命。又曰。水母飛上色究竟天入摩醯眼裡作舞。因甚不見。又曰。蓮湖橋為一切人直指。明眼人因什落井。

慶壽璋禪師法嗣

燕京慶壽寺海云印簡禪師

山西寧遠宋氏子。生而

神悟。七歲父授以孝經開宗明義章。師曰開者何宗明者何義。父驚異。於是禮中觀沼為師。一日扶觀行。觀曰。法燈禪師道。看他家事忙。且道承誰力。汝作么生會。師將觀手一掣。觀曰者野狐精。師曰喏喏。觀曰更須別參。后䇿杖之燕。過鬆鋪。值雨宿于巖下。因擊火大悟。自捫面曰。今日始信眉橫鼻直。通道天下老和尚不寐語。謁中和璋禪師。遂承記莂(語見中和章)。辛卯師主慶壽。一日于廊下逢數僧。師問第一僧曰那裡去。曰賞花去。師便打。問第二僧那裡去。曰禮佛去。師亦打。問第三僧那裡去。曰那裡去。師亦打。問第四僧那裡去。僧無語。師亦打。問第五僧那裡去。曰覓和尚去。師曰覓他作么。曰待打與一頓。師曰將甚麼來打。曰不將棒來打。師連打四下曰。者掠虛漢。眾皆走。師召曰諸上座。眾回首。師曰是什麼。后歷承寵命。大弘濟北之道。示寂謚佛日圓明大師。

繼燈錄卷第三卍新續藏第 86 冊 No. 1605 繼燈錄

繼燈錄卷第四

鼓山嗣祖沙門　元賢　輯

臨濟宗

南嶽下二十一世

萬壽仁禪師法嗣

杭州徑山南石文琇禪師

蘇之崑山李氏子。出家邑之紹隆院。嘗問法要于虎丘行中禪師。得言外旨。洪武五年住蘇州普

【現代漢語翻譯】現代漢語譯本：神悟禪師七歲時，他的父親教他《孝經》的開宗明義章。禪師問老師：『什麼是『開宗』？什麼是『明義』？』他的父親感到非常驚異。於是，他請禮中觀沼禪師為師。一天，禪師攙扶著觀沼禪師行走，觀沼禪師說：『法燈禪師說，看他家事忙，且道承誰力？你作么生會？』禪師一把抓住觀沼禪師的手。觀沼禪師說：『者野狐精！』禪師說：『喏喏。』觀沼禪師說：『更須別參。』後來，禪師拄著枴杖前往燕地，路過鬆鋪時，遇到下雨，便在巖石下過夜。因為擊火而大悟，他摸著自己的臉說：『今日始信眉橫鼻直，通道天下老和尚不寐語。』他去拜見中和璋禪師，於是繼承了他的記莂（語見中和章）。明洪武五年（1372年），禪師主持慶壽寺。一天，他在廊下遇到幾個僧人。禪師問第一個僧人：『你到哪裡去？』僧人說：『賞花去。』禪師便打了他。問第二個僧人到哪裡去，僧人說：『禮佛去。』禪師也打了他。問第三個僧人到哪裡去，僧人說：『那裡去。』禪師也打了他。問第四個僧人到哪裡去，僧人沒有說話，禪師也打了他。問第五個僧人到哪裡去，僧人說：『覓和尚去。』禪師說：『覓他作么？』僧人說：『待打與一頓。』禪師說：『將甚麼來打？』僧人說：『不將棒來打。』禪師連打了他四下，說：『者掠虛漢！』眾人都跑開了。禪師叫道：『諸上座！』眾人回頭。禪師說：『是什麼？』後來，禪師歷次承受朝廷的恩寵，大力弘揚濟北的佛法。圓寂后，謚號為佛日圓明大師。

《繼燈錄》卷第三卍新續藏第 86 冊 No. 1605 《繼燈錄》

《繼燈錄》卷第四

鼓山嗣祖沙門元賢輯

臨濟宗

南嶽下二十一世

萬壽仁禪師法嗣

杭州徑山南石文琇禪師

蘇州崑山李氏之子。在崑山紹隆院出家。曾經向虎丘行中禪師請教佛法要義，領悟了言語之外的旨趣。明洪武五年（1372年）住持蘇州普照寺。

【English Translation】 English version: When Zen Master Shenwu was seven years old, his father taught him the opening chapter of the Classic of Filial Piety. The Zen master asked his teacher, 'What is 『opening the doctrine (開宗)』? What is 『clarifying the meaning (明義)』?' His father was very surprised. Therefore, he invited Zen Master Lizhong Guanzhao to be his teacher. One day, the Zen master was helping Zen Master Guanzhao walk, and Zen Master Guanzhao said, 'Zen Master Fadeng said, look at how busy his family affairs are, but who is he relying on? How do you understand it?' The Zen master grabbed Zen Master Guanzhao's hand. Zen Master Guanzhao said, 'This fox spirit (者野狐精)!' The Zen master said, 'Yes, yes (喏喏).' Zen Master Guanzhao said, 'You need to consult further (更須別參).' Later, the Zen master went to Yan (燕) with a staff. When he passed Songpu, he encountered rain and stayed overnight under a rock. Because of striking a fire, he had a great enlightenment. He touched his face and said, 'Today I finally believe that the eyebrows are horizontal and the nose is straight (眉橫鼻直), and I believe that the old monks in the world do not speak in their sleep (不寐語).' He went to visit Zen Master Zhonghe Zhang, and then inherited his jijue (記莂) (words are in the Zhonghe chapter). In the fifth year of Hongwu (洪武) of the Ming Dynasty (明朝) (1372), the Zen master presided over Qingshou Temple (慶壽寺). One day, he met several monks in the corridor. The Zen master asked the first monk, 'Where are you going?' The monk said, 'Going to admire the flowers (賞花去).' The Zen master hit him. He asked the second monk where he was going, and the monk said, 'Going to worship the Buddha (禮佛去).' The Zen master also hit him. He asked the third monk where he was going, and the monk said, 'Going there (那裡去).' The Zen master also hit him. He asked the fourth monk where he was going, and the monk did not speak, and the Zen master also hit him. He asked the fifth monk where he was going, and the monk said, 'Looking for the abbot (覓和尚去).' The Zen master said, 'What are you looking for him for (覓他作么) ?' The monk said, 'Waiting to give him a beating (待打與一頓).' The Zen master said, 'What are you going to use to hit him (將甚麼來打)?' The monk said, 'Not going to use a stick to hit him (不將棒來打).' The Zen master hit him four times in a row and said, 'This empty talker (者掠虛漢)!' Everyone ran away. The Zen master called out, 'All of you!' Everyone turned their heads. The Zen master said, 'What is it (是什麼)?' Later, the Zen master repeatedly received the emperor's favor and greatly promoted the Dharma of Jibei. After his death, he was given the posthumous title of Great Master Furi Yuanming (佛日圓明大師).

Jidenglu (繼燈錄) Volume 3 Wan Xu Zang (卍新續藏) No. 1605, Volume 86, Jidenglu (繼燈錄)

Jidenglu (繼燈錄) Volume 4

Shamen Yuanxian (元賢) of Gushan (鼓山), who inherited the ancestral tradition, compiled this.

Linji School (臨濟宗)

Twenty-first generation from Nanyue (南嶽)

Dharma successor of Zen Master Wanshou Ren (萬壽仁)

Zen Master Nanshi Wenxiu (南石文琇) of Jingshan (徑山) in Hangzhou (杭州)

A son of the Li family of Kunshan (崑山) in Suzhou (蘇州). He became a monk at Shaolong Monastery (紹隆院) in Kunshan. He once asked Zen Master Xingzhong (行中) of Huqiu (虎丘) about the essentials of the Dharma and understood the meaning beyond words. In the fifth year of Hongwu (洪武) (1372) of the Ming Dynasty (明朝), he resided at Puzhao Temple (普照寺) in Suzhou.

門。開堂日。僧問世尊出世天雨四花。和尚出世有何祥瑞。師曰一牛飲水五馬不嘶。曰。恁么則熙怡的旨傳千古。寂照宗風播四方。師曰好事不如無。遷靈巖。上堂。正法眼藏亙古亙今。般若真燈照天照地。當陽無向背。直下絕承當。靈然獨露。透色透聲。廓爾現前。絕聞絕見。常在一切處。不為一切處所拘。非離一切時。不為一切時所攝。者里見得。無迷無悟非后非先。百千法門無量妙義。不假思惟悉皆具足。建化法中斯為可矣。若是衲僧門下直須向百尺竿頭闊步。蟭螟裡裏藏身。娑婆擲去他方。妙喜拈來此土。不知承甚麼恩力得恁么奇特。良久曰。慣從五鳳樓前過。手握金鞭賀太平。未幾退隱吳松之上。永樂初　詔天下儒釋道流之深通文義者纂修永樂大典。師應　詔而起。留京三載。七年夏住徑山。上堂。森羅及萬象。一法之所印。前面是缽盂峰。中間是佛殿。喚甚麼作一法。良久曰。國一祖師元是崑山人。越四載。師以老病退歸於蘇之北山松院。一日無疾而逝。

徑山銘禪師法嗣

嘉興府天寧西白力金禪師

吳都姚氏子。幼依寶積院祝髮。初謁古鼎。鼎示以德山見龍潭話。從而有契。俾掌記室。未幾命首眾分座說法。至正丁酉出住瑞光。會天寧寺災。師為起廢。帝師授以圓通普濟之號。師自

【現代漢語翻譯】現代漢語譯本：門。開堂日。僧人問：『世尊（釋迦牟尼佛）出世時，天降四花，和尚您出世有什麼祥瑞？』師父說：『一頭牛飲水，五匹馬不嘶鳴。』僧人說：『如此說來，熙怡（喜悅）的旨意傳遍千古，寂照（寂靜觀照）的宗風播向四方。』師父說：『好事不如沒有。』遷往靈巖寺。上堂說法：『正法眼藏（佛法的精髓）亙古亙今，般若真燈（智慧之光）照天照地。當陽（正對著陽光）沒有向背，直下（當下）斷絕承當。靈然（靈妙）獨露，透色透聲。廓爾（空曠）現前，絕聞絕見。常在一切處，不為一切處所拘。非離一切時，不為一切時所攝。』『這裡見得（領悟）了，無迷無悟，非后非先。百千法門，無量妙義，不假思惟，悉皆具足。建化法中，斯為可矣。若是衲僧（僧人）門下，直須向百尺竿頭闊步，蟭螟（小蟲）裡裏藏身，娑婆（此世界）擲去他方，妙喜（極樂）拈來此土。不知承甚麼恩力，得恁么奇特。』良久說：『慣從五鳳樓前過，手握金鞭賀太平。』不久退隱吳松之上。永樂（1403-1424）初年，皇帝詔令天下儒釋道流中深通文義的人纂修《永樂大典》。師父應詔而起，留京三年。永樂七年（1409）夏天，住持徑山寺。上堂說法：『森羅及萬象，一法之所印。前面是缽盂峰，中間是佛殿。喚甚麼作一法？』良久說：『國一祖師元是崑山人。』過了四年，師父因年老多病，退隱回到蘇州的北山松院。一天，無疾而逝。

徑山銘禪師法嗣

嘉興府天寧西白力金禪師

吳都姚氏之子。幼年依寶積院出家。最初拜謁古鼎禪師。古鼎禪師用德山（唐代禪師）見龍潭（唐代僧人）的話開示他，他因此有所領悟，被任命掌管記室。不久，被任命為首座，分座說法。至正（1341-1368）丁酉年，出住瑞光寺。適逢天寧寺遭遇火災，師父為其重建。帝師授予他圓通普濟的稱號。師父自

【English Translation】 English version: Gate. On the opening day of the lecture hall, a monk asked: 'When 世尊 (Shìzūn, the World-Honored One, referring to Shakyamuni Buddha) appeared in the world, the heavens rained down four flowers. What auspicious signs accompany your appearance, O Abbot?' The Master said, 'One ox drinks water, and five horses do not neigh.' The monk said, 'In that case, the meaning of 熙怡 (Xīyí, joy and harmony) is transmitted through the ages, and the 寂照 (Jìzhào, serene illumination) of the school's style spreads in all directions.' The Master said, 'A good thing is better if it doesn't exist.' He moved to Lingyan Monastery. Ascending the hall, he preached: 'The 正法眼藏 (Zhèngfǎ Yǎnzàng, the Treasury of the True Dharma Eye, the essence of Buddhism) spans the past and present, and the 般若真燈 (Bōrě Zhēndēng, the true lamp of prajna, wisdom) illuminates heaven and earth. Facing the sun, there is no front or back; directly, there is no acceptance or denial. The spiritual nature is uniquely revealed, penetrating form and sound. Vastly present, beyond hearing and seeing. Always in all places, not bound by any place. Not apart from any time, not confined by any time.' 'If you understand this here, there is no delusion or enlightenment, neither before nor after. Hundreds of thousands of Dharma gates, countless wonderful meanings, without thinking, are all complete. In the Dharma of establishing and transforming, this is acceptable. If you are a monk, you must stride forward at the top of a hundred-foot pole, hide yourself in the smallest of insects, throw 娑婆 (Suōpó, this world) to another realm, and bring 妙喜 (Miàoxǐ, the Land of Bliss) to this land. I don't know what grace and power I rely on to be so extraordinary.' After a long silence, he said, 'Accustomed to passing in front of the Five Phoenix Tower, holding a golden whip to celebrate peace.' Soon after, he retired to the Wu Song area. In the early years of 永樂 (Yǒnglè, 1403-1424), the emperor ordered scholars, monks, and Taoists throughout the country who were well-versed in literature to compile the Yongle Encyclopedia. The Master responded to the call and stayed in the capital for three years. In the summer of the seventh year of Yongle (1409), he resided at Jingshan Monastery. Ascending the hall, he preached: 'The myriad phenomena and all things are sealed by one Dharma. In front is 缽盂峰 (Bōyú Fēng, Bowl Peak), in the middle is the Buddha Hall. What do you call one Dharma?' After a long silence, he said, 'The first ancestor of the country was originally a native of Kunshan.' Four years later, the Master retired to the Songyuan Hermitage on North Mountain in Suzhou due to old age and illness. One day, he passed away without illness.

Successor of Chan Master Ming of Jingshan

Chan Master Jin of Tianning West Bai Li in Jiaxing Prefecture

Son of the Yao family in Wudu. He became a monk at Baoji Monastery in his youth. He first visited Chan Master Gu Ding. Chan Master Gu Ding enlightened him with the words of Deshan (Déshān, a Chan master of the Tang Dynasty) meeting Longtan (Lóngtán, a monk of the Tang Dynasty), and he had an insight. He was appointed to manage the records room. Soon after, he was appointed as the head seat, preaching the Dharma from the seat. In the year Dingyou of 至正 (Zhìzhèng, 1341-1368), he went to reside at Ruiguang Monastery. When Tianning Monastery was destroyed by fire, the Master rebuilt it. The Imperial Preceptor bestowed upon him the title of 圓通普濟 (Yuántōng Pǔjì, Perfect Penetration and Universal Salvation). The Master himself

幼喪父。惟有母存。乃去城東一舍筑孤雲庵以奉養焉。或譏之。師呵曰。你不見編蒲陳尊宿乎。何言之易易也。洪武初遷凈慈。四年春　詔住天界。見皇上于外朝。慰勞再三恩意優渥。即令內官送入院。繼復召入內庭。奏對稱　旨。　上大悅。是春　詔建廣薦法會於鐘山。命師總持齋事。五年復建大會。　大駕幸臨。命師闡揚第一義諦。自公侯以下環而聽之。靡不悅服。一日忽示弟子曰。吾有宿因未了。必當酬之。汝等勿以世相逼我。未幾示微疾。委順而化。茶毗舍利無數。塔于嘉興城西環翠蘭若。

龍翔欣禪師法嗣

南京天界覺原慧曇禪師

天臺楊氏子。母夢吞明珠而娠。及生容貌嶷然。幼不與群童狎。長依越之法果寺出家。尋受具戒。初習教華嚴止觀無不貫練。尋棄去入禪。時笑隱唱道于中天竺。師往造焉。隱問何處來。師曰遊山來。隱曰笠子下拶破洛浦遍參底作么生。師曰未入門時呈似了也。隱曰即今因甚不拈出。師擬議。隱便喝。師當下脫然有省。他日隱展兩手示師曰。八字打開了也。因甚不肯承當。師曰休來鈍置。隱曰近前來為汝說。師即掩耳而出。隱頷之。命侍香。尋掌藏於龍翔。至順二年初住牛首之祖堂。遷石城清涼保寧蔣山。敕改龍翔為天界。詔師住持。特授演梵善世利國崇教大

【現代漢語翻譯】現代漢語譯本幼年喪父，只剩下母親。於是（他）在城東一舍（古代的長度單位，約合三十里）的地方建造了孤雲庵來奉養母親。有人譏諷他，禪師呵斥道：『你沒見過編蒲的陳尊宿嗎？為什麼說得這麼容易？』洪武初年（1368年）遷居凈慈寺，洪武四年（1371年）春天，皇上下詔讓他住持天界寺。在外朝覲見皇上，皇上多次慰勞，恩情優厚，隨即命令內官送他入院。後來又召入內庭，奏對符合皇上的旨意，皇上非常高興。這年春天，皇上下詔在鐘山建造廣薦法會，命令禪師總管齋事。洪武五年（1372年）再次建造大會，皇上親自駕臨，命令禪師闡揚第一義諦（佛教用語，指最高的真理）。從公侯以下的人都環繞著聽講，沒有不悅服的。一天，禪師忽然告訴弟子們說：『我還有宿世的因緣沒有了結，必定要償還。你們不要用世俗的眼光逼迫我。』不久，禪師示現輕微的疾病，順應自然而圓寂。荼毗（佛教用語，指火葬）后得到無數舍利（佛教用語，指高僧圓寂后焚燒遺體所得的結晶體），建塔于嘉興城西的環翠蘭若（佛教用語，指寺廟）。

龍翔欣禪師的法嗣

南京天界覺原慧曇禪師

（慧曇禪師是）天臺楊氏的兒子。他的母親夢見吞下一顆明珠而懷孕。等到出生后，容貌不凡。幼年不與同伴嬉戲。長大后依附於越地的法果寺出家，不久受具足戒。起初學習教義，華嚴（指《華嚴經》）、止觀（佛教用語，指止息一切外緣，靜觀自心）無不貫通練習。後來放棄教義而去參禪。當時笑隱禪師在中天竺（指古代印度）弘揚佛法，禪師前去拜訪。笑隱禪師問：『從哪裡來？』禪師說：『遊山而來。』笑隱禪師說：『戴著斗笠到處參訪，到底在做什麼？』禪師說：『還沒入門的時候就已經呈上了。』笑隱禪師說：『現在為什麼不拿出來？』禪師猶豫不決。笑隱禪師便呵斥一聲。禪師當下豁然開悟。有一天，笑隱禪師張開雙手給禪師看，說：『八字已經打開了，為什麼不肯承擔？』禪師說：『不要來愚弄我。』笑隱禪師說：『靠近前來為你解說。』禪師立刻捂著耳朵走了出去。笑隱禪師點頭認可。命令禪師擔任侍香（佛教用語，指負責焚香的人）。後來在龍翔寺掌管藏經。至順二年（1331年）初次住持牛首山的祖堂，遷居石城清涼保寧蔣山。皇上下令將龍翔寺改為天界寺，下詔讓禪師住持，特別授予演梵善世利國崇教大師的稱號。

【English Translation】 English version His father died when he was young, leaving only his mother. So he built Guyun Hermitage one she (ancient unit of length, about thirty li) east of the city to support her. Some ridiculed him, but the Chan master scolded them, saying, 'Have you not seen Venerable Chen who weaves cattails? Why do you speak so lightly?' In the early Hongwu period (1368), he moved to Jingci Temple. In the spring of the fourth year of Hongwu (1371), the emperor ordered him to reside at Tianjie Temple. He met the emperor in the outer court, who repeatedly comforted him with great kindness. He was immediately ordered to be escorted into the temple by an inner official. Later, he was summoned to the inner court, where his replies pleased the emperor greatly. That spring, the emperor ordered the construction of a grand Dharma assembly at Zhongshan, appointing the Chan master to oversee the vegetarian affairs. In the fifth year of Hongwu (1372), another grand assembly was held, and the emperor himself graced it with his presence, ordering the Chan master to expound the First Principle (Buddhist term, referring to the highest truth). From dukes and marquises downwards, all surrounded him to listen, and none were displeased. One day, the Chan master suddenly told his disciples, 'I have karmic debts from past lives that must be repaid. Do not force me with worldly appearances.' Shortly after, he showed slight illness and passed away peacefully. After cremation (Buddhist term, referring to cremation), countless sariras (Buddhist term, referring to crystalline relics found after the cremation of a high monk) were obtained, and a pagoda was built for them at Huancui Lanruo (Buddhist term, referring to a temple) west of Jiaxing city.

Successor of Chan Master Longxiang Xin

Chan Master Jueyuan Huitan of Tianjie Temple in Nanjing

(Chan Master Huitan was) the son of the Yang family of Tiantai. His mother dreamed of swallowing a bright pearl and became pregnant. When he was born, his appearance was extraordinary. As a child, he did not associate with other children. When he grew up, he relied on Faguo Temple in Yue to become a monk, and soon received the full precepts. Initially, he studied the teachings, mastering and practicing the Huayan (referring to the Huayan Sutra) and Zhiguan (Buddhist term, referring to cessation of external conditions and contemplation of one's own mind). Later, he abandoned the teachings and went to practice Chan. At that time, Chan Master Xiaoyin was propagating the Dharma in Zhongtianzhu (referring to ancient India), and the Chan master went to visit him. Chan Master Xiaoyin asked, 'Where do you come from?' The Chan master said, 'I come from wandering in the mountains.' Chan Master Xiaoyin said, 'Wearing a bamboo hat and visiting everywhere, what are you doing?' The Chan master said, 'I have already presented it before entering the gate.' Chan Master Xiaoyin said, 'Why don't you bring it out now?' The Chan master hesitated. Chan Master Xiaoyin then shouted. The Chan master suddenly had an awakening. One day, Chan Master Xiaoyin opened his hands to show the Chan master, saying, 'The eight characters are already opened, why are you unwilling to accept it?' The Chan master said, 'Do not come to fool me.' Chan Master Xiaoyin said, 'Come closer and I will explain it to you.' The Chan master immediately covered his ears and walked away. Chan Master Xiaoyin nodded in approval. He ordered the Chan master to serve as the incense attendant (Buddhist term, referring to the person in charge of burning incense). Later, he managed the scriptures at Longxiang Temple. In the early years of Zhishun (1331), he first resided at the ancestral hall of Niushou Mountain, and then moved to Shicheng Qingliang Baoning Jiangshan. The emperor ordered Longxiang Temple to be renamed Tianjie Temple, and issued an edict for the Chan master to reside there, specially granting him the title of Great Master of Yanfan Shanshi Liguo Chongjiao.

禪師。上堂。一句子黑漆黑。無把柄。有準則。良久曰。會么。碓搗東南。磨推西北。上堂。少室峰前。曹溪門下。燈燈相繼。的的相傳。自古自今絲毫不易。且以何為驗。樓臺上下火照火。車馬往來人看人。上堂。長者長法身。短者短法身。即今現前一眾坐立儼然。有長有短。諸人盡知盡見。畢竟阿那個是法身。若也會得。捧缽盂向香積世界吃飯。若也不會。長連床且吃粥吃飯。上堂。經有經師。論有論師。龍河放一線道。分科列段去也。拈拄杖卓一下曰。且道是何章句。上堂。只個現成公案。眾中領解者極多。錯會者不少。所以金鍮不辨。玉石不分。龍河這裡直要分辨去也。張上座李上座。一個手臂長一個眼睛大。總似今日達磨一宗。教甚麼人擔荷。噓一聲下座。上堂。威音王已前。彌勒佛已后。有個現成公案未敢與汝說破。何故。心不負人。面無慚色。示眾。春風浩浩。春日遲遲。黃鸝啼在百花枝。箇中無限意。訊息有誰知。語未畢有僧出問曰。心意識遏捺不住時如何。師厲聲曰是誰遏捺。室中謂僧曰。二六時無汝㗖啄分。無你趣向分。會么。僧罔措。師曰。未明三八九。難免自沉吟。洪武三年奉使西域。至僧伽羅國。其王事師于佛山精舍。明年九月示寂。祔葬辟支佛塔。先是彼佛懸記。今之開祔適符其言。尚

【現代漢語翻譯】現代漢語譯本禪師上堂說法：這一句話，黑洞洞的，沒有把柄可以抓，但有其準則。停頓片刻說：明白了嗎？就像碓在東南方搗米，磨在西北方推磨一樣，毫不相干。禪師上堂說法：從少室山（Shaoshi Mountain，指達摩祖師面壁之處）到曹溪（Caoxi，指六祖慧能弘法之地），燈燈相繼，真諦確鑿相傳，自古至今沒有絲毫改變。那麼用什麼來驗證呢？就像樓臺上上下下火光照耀，車馬來來往往人們互相觀看一樣。禪師上堂說法：長者有長的法身，短者有短的法身。現在眼前這一眾坐著站著的人，端莊肅穆，有高有矮，大家都知道也都看見了。那麼，到底哪一個是法身呢？如果明白了，就可以捧著缽盂到香積世界（Xiangji World，指充滿香氣的佛國）去吃飯。如果還不明白，那就老老實實在長連床上吃粥吃飯吧。禪師上堂說法：經有講經的老師，論有講論的老師。龍河（Longhe，禪師自稱）放開一條路，分門別類地講解。禪師拿起拄杖敲了一下說：那麼，這又是什麼章句呢？禪師上堂說法：這個現成的公案（Gongan，佛教用語，指禪宗用來啓發弟子的語句或故事），眾人中領悟的人很多，錯會的人也不少。所以金子和銅分不清，玉石也分不開。龍河我今天要來分辨清楚。張上座（Zhang Shangzuo，對僧人的尊稱），李上座（Li Shangzuo，對僧人的尊稱），一個手臂長，一個眼睛大，總的來說都像是今天達摩（Damo，即菩提達摩，禪宗初祖）一宗的，教什麼人來承擔呢？噓——」一聲，禪師下座。禪師上堂說法：在威音王佛（Weiyinwang Buddha，過去七佛之一）之前，彌勒佛（Mile Buddha，未來佛）之後，有個現成的公案，我不敢和你們說破。為什麼呢？因為心不欺騙人，臉上沒有慚愧之色。禪師向大眾開示：春風浩蕩，春日舒緩，黃鸝鳥在百花枝頭啼叫。其中的無限意蘊，有誰能知曉？話音未落，有僧人出來問道：心意識（Mind-consciousness，佛教術語，指人的心理活動）遏制不住的時候該怎麼辦？禪師厲聲喝道：是誰在遏制？禪師在室內對僧人說：一天二十四小時沒有你插嘴的份，沒有你妄加揣測的份。明白了嗎？僧人不知所措。禪師說：不明白三八九（Sanba jiu，指禪宗的奧妙），難免獨自沉吟。洪武三年（1370年），禪師奉命出使西域，到達僧伽羅國（Sengqieluo Kingdom，今斯里蘭卡）。國王在佛山精舍（Foshan Jing She，寺廟名）供養禪師。第二年九月圓寂，安葬在辟支佛塔（Pizhi Buddha Pagoda，辟支佛的舍利塔）旁。此前，佛曾預言，如今開塔安葬，正應驗了佛的預言。

【English Translation】 English version The Zen master ascended the platform and said: 'This sentence is pitch black, without a handle to grasp, but with its own principles.' After a long pause, he said: 'Do you understand? It's like a pestle pounding rice in the southeast and a millstone grinding in the northwest, completely unrelated.' The Zen master ascended the platform and said: 'From Shaoshi Mountain (Shaoshi Mountain, referring to the place where Bodhidharma faced the wall) to Caoxi (Caoxi, referring to the place where the Sixth Patriarch Huineng propagated the Dharma), the lamps are passed on one after another, and the truth is transmitted accurately, without any change from ancient times to the present. So what is used to verify it? It's like the lights shining up and down the buildings, and people watching each other as carriages and horses come and go.' The Zen master ascended the platform and said: 'The tall have tall Dharmakayas (Dharmakaya, the body of the Dharma), and the short have short Dharmakayas. Now, all of you sitting and standing here are dignified and solemn, some tall and some short, and everyone knows and sees it. So, which one is the Dharmakaya after all? If you understand, you can hold a bowl and go to Xiangji World (Xiangji World, referring to a fragrant Buddha land) to eat. If you don't understand, then honestly eat porridge and rice on the long bed.' The Zen master ascended the platform and said: 'There are teachers for sutras and teachers for treatises. Longhe (Longhe, the Zen master referring to himself) opens a path and explains it by categories. ' The Zen master picked up his staff and tapped it, saying: 'So, what chapter and verse is this?' The Zen master ascended the platform and said: 'There are many people in the crowd who understand this ready-made Gongan (Gongan, a Buddhist term referring to statements or stories used by Zen to enlighten disciples), but not a few who misunderstand it. Therefore, gold and copper cannot be distinguished, and jade and stone cannot be separated. I, Longhe, am here today to distinguish them clearly. Abbot Zhang (Zhang Shangzuo, an honorific for monks), Abbot Li (Li Shangzuo, an honorific for monks), one has long arms and the other has big eyes, generally speaking, they are all like the lineage of Bodhidharma (Damo, namely Bodhidharma, the first patriarch of Zen) today. Who will bear the burden? ' With a 'Hush—' sound, the Zen master descended from the platform. The Zen master ascended the platform and said: 'Before the Buddha Weiyinwang (Weiyinwang Buddha, one of the past seven Buddhas), and after the Buddha Maitreya (Mile Buddha, the future Buddha), there is a ready-made Gongan that I dare not reveal to you. Why? Because the heart does not deceive people, and the face has no shame.' The Zen master instructed the assembly: 'The spring breeze is vast, the spring day is slow, and the orioles sing on the branches of a hundred flowers. Who knows the infinite meaning in it?' Before he finished speaking, a monk came out and asked: 'What should I do when the mind-consciousness (Mind-consciousness, a Buddhist term referring to human psychological activity) cannot be suppressed?' The Zen master shouted sharply: 'Who is suppressing it?' The Zen master said to the monk in the room: 'You have no part to interrupt or speculate at any time of the day. Do you understand?' The monk was at a loss. The Zen master said: 'If you don't understand the three eights and nines (Sanba jiu, referring to the mysteries of Zen), you will inevitably murmur to yourself.' In the third year of Hongwu (1370 AD), the Zen master was ordered to travel to the Western Regions and arrived in the Kingdom of Sengqieluo (Sengqieluo Kingdom, present-day Sri Lanka). The king supported the Zen master at the Foshan Jing She (Foshan Jing She, the name of a temple). He passed away in September of the following year and was buried next to the Pizhi Buddha Pagoda (Pizhi Buddha Pagoda, the stupa of the Pizhi Buddha). Previously, the Buddha had predicted that the opening of the pagoda for burial would fulfill the Buddha's prophecy.

書回奏。　上敕賜遺衣葬于雨花臺之左。

南京天界寺季潭宗泐禪師

臺之臨海周氏子。始生坐即跏趺。人異之。八歲從笑隱學佛。經書過目成誦。十四剃落。二十受具。一日隱問。國師三喚。侍者三應。于意云何。師曰何得刲肉作瘡。隱曰。將謂汝奇特。今故無所得也。師一喝。隱擬拈棒。師拂袖而出。元末隱徑山。洪武元年出世中竺。上堂。金剛王劍橫揮。千妖屏跡。爍迦羅眼洞照。萬物潛形。到此卷舒在己。殺活臨時。直得千歲巖申夭𨁝跳。錢塘水東流西流。諸人還知有也無。遂豎拂子曰。庭前石筍抽條也。會見高枝宿鳳凰。洪武四年遷徑山。　詔致天下高僧有學行者。師首應　詔至。奏對稱　旨。命住天界。五年　上建廣薦會於蔣山。親行三獻之禮。命師撰樂章召集諸幽爽。命師為升座說法。十年冬　詔師箋釋心經．金剛．楞伽三經。丁巳奉使西域。十五年還朝授右街善世。覆命育發授以儒職。師姑奉命。至髮長。　上召而官之。師再辭。　上乃從之。賜師免官說。后以胡黨獲譴。著住鳳陽槎丫峰。十九年取歸越。五年以老賜歸。渡江至江浦之石佛寺。示疾喚侍者曰。者個聻。者茫然。師曰苦。遂寂。塔于天界欣公之後。

九江府圓通約之崇裕禪師

毗陵陳氏子。年十六從壽昌院東

【現代漢語翻譯】現代漢語譯本：書信回覆朝廷。皇上下旨將遺物賜葬于雨花臺的左側。

南京天界寺的季潭宗泐（禪師法號）禪師：

是臺州臨海周家的兒子。剛出生時就結跏趺坐。人們都覺得他很奇異。八歲時跟隨笑隱學習佛法，經書看過一遍就能背誦。十四歲剃度，二十歲受具足戒。一天，笑隱問：『國師三次呼喚，侍者三次應答，你覺得怎麼樣？』宗泐禪師說：『為什麼要把肉割開來製造瘡疤？』笑隱說：『我以為你有什麼奇特之處，現在看來你還是沒有什麼領悟。』宗泐禪師大喝一聲，笑隱想要拿起棒子打他，宗泐禪師拂袖而去。元朝末年，笑隱去了徑山。洪武元年（1368年）出任中竺寺住持。上堂說法時說：『金剛王的寶劍橫掃，所有的妖魔都消失了軌跡。爍迦羅的眼睛洞察一切，所有的事物都隱藏不了形跡。到了這個地步，舒展和收縮都在自己掌握，殺和活都在於一念之間。即使是千歲的巖申（山神名）也要夭矯跳躍，錢塘江的水也要或東流或西流。各位還知道有這個道理嗎？』於是豎起拂塵說：『庭前的石筍正在抽出新條，將會看到高高的樹枝上棲息著鳳凰。』洪武四年（1371年）調任徑山寺住持。朝廷下詔徵召天下有學問有德行的高僧，宗泐禪師第一個應詔。奉詔進京，奏對符合皇上的旨意，皇上命令他住在天界寺。洪武五年（1372年），皇上在蔣山建造廣薦法會，親自舉行三獻之禮，命令宗泐禪師撰寫樂章來召集各路鬼神，並命宗泐禪師升座說法。洪武十年（1377年）冬天，皇上下詔讓宗泐禪師箋釋《心經》、《金剛經》、《楞伽經》三部經典。丁巳年，奉命出使西域。洪武十五年（1382年）回朝，被授予右街善世的官職，又命令他蓄髮，授予儒家的官職。宗泐禪師不得不遵從命令，等到頭髮長長了，皇上召見他並要給他官職，宗泐禪師再次推辭，皇上就依從了他，賜予他免官的特權。後來因為胡黨事件受到牽連，被安置在鳳陽的槎丫峰。洪武十九年（1386年）被接回越地，洪武二十四年（1391年）因為年老而被賜歸故里。渡江時到達江浦的石佛寺，感到身體不適，叫來侍者說：『這個是什麼？』一片茫然。宗泐禪師說：『苦啊！』於是圓寂。塔建在天界寺欣公之後。

九江府圓通寺的約之崇裕（禪師法號）禪師：

是毗陵陳家的兒子。十六歲時跟隨壽昌院的東禪師。

【English Translation】 English version: The letter was returned to the court. The Emperor decreed that the deceased's belongings be buried to the left of Yuhua Terrace.

Zen Master Jitan Zongle (Zen Master's Dharma name) of Tianjie Temple in Nanjing:

Was the son of the Zhou family of Linhai, Taizhou. He sat in the lotus position immediately after birth. People considered him extraordinary. At the age of eight, he studied Buddhism with Xiaoyin, and could recite scriptures after reading them once. He was tonsured at fourteen and received full ordination at twenty. One day, Xiaoyin asked: 'The national teacher called three times, and the attendant answered three times. What do you think of this?' Zen Master Zongle said: 'Why cut the flesh to create a sore?' Xiaoyin said: 'I thought you had something special, but now it seems you still have no understanding.' Zen Master Zongle shouted loudly, and Xiaoyin wanted to pick up a stick to hit him, but Zen Master Zongle brushed his sleeves and left. At the end of the Yuan Dynasty, Xiaoyin went to Jingshan. In the first year of Hongwu (1368), he became the abbot of Zhongzhu Temple. During the Dharma talk, he said: 'The Vajra King's sword sweeps across, and all demons disappear without a trace. Shakara's eyes see everything clearly, and all things cannot hide their forms. At this point, expansion and contraction are in one's own hands, and killing and life are in a single thought. Even the thousand-year-old Yanshen (name of a mountain god) must leap and jump, and the Qiantang River must flow east or west. Do you all know this principle?' Then he raised the whisk and said: 'The stone bamboo shoots in front of the courtyard are sprouting new branches, and you will see phoenixes perched on the high branches.' In the fourth year of Hongwu (1371), he was transferred to be the abbot of Jingshan Temple. The court issued an edict to summon learned and virtuous monks from all over the world, and Zen Master Zongle was the first to respond. He went to the capital upon imperial order, and his responses were in accordance with the Emperor's wishes. The Emperor ordered him to reside in Tianjie Temple. In the fifth year of Hongwu (1372), the Emperor built a grand Dharma assembly at Jiangshan, personally performed the three offerings, ordered Zen Master Zongle to write musical compositions to summon all kinds of ghosts and spirits, and ordered Zen Master Zongle to ascend the seat and give a Dharma talk. In the tenth year of Hongwu (1377), the Emperor ordered Zen Master Zongle to annotate the three scriptures: the 'Heart Sutra', the 'Diamond Sutra', and the 'Lankavatara Sutra'. In the year of Dingsi, he was sent as an envoy to the Western Regions. In the fifteenth year of Hongwu (1382), he returned to the court and was granted the official position of Shanshi of Youjie, and was also ordered to grow his hair and be granted a Confucian official position. Zen Master Zongle had to obey the order, and when his hair grew long, the Emperor summoned him and wanted to give him an official position. Zen Master Zongle declined again, and the Emperor complied with him, granting him the privilege of being exempt from official duties. Later, he was implicated in the Hu Party incident and was placed in Chaya Peak in Fengyang. In the nineteenth year of Hongwu (1386), he was brought back to Yue, and in the twenty-fourth year of Hongwu (1391), he was granted permission to return to his hometown due to old age. When crossing the river, he arrived at the Stone Buddha Temple in Jiangpu, felt unwell, and called the attendant and said: 'What is this?' A blank stare. Zen Master Zongle said: 'Suffering!' Then he passed away. The pagoda was built after Gong Xin of Tianjie Temple.

Zen Master Yuezhi Chongyu (Zen Master's Dharma name) of Yuantong Temple in Jiujiang Prefecture:

Was the son of the Chen family of Piling. At the age of sixteen, he followed Zen Master Dong of Shouchang Temple.

林曉公為沙彌。具戒後首參元叟端。次謁斷崖義。皆未有所證入。乃往見笑隱。隱舉臨濟無位真人話詰之曰你還知么。師不覺下拜。隱曰你何所見而作禮。師曰拜者非是他人。隱曰從門入者不是家珍。師曰和尚慎毋欺人。隱首肯之。留笑隱者十餘年。初住南禪。次住圓通。師重新之。不日而成。適符旻古佛三百年後大興佛法之讖。又遷育王亦起其廢。洪武五年秋　上建法會於鐘山。師應召至便殿問以佛法大意。師以偈獻。　上大悅賜食。　上前師或假寐。鼻息微有聲。鄰坐引裾覺之。　上笑曰。此老人無機心。誠善知識也。后示寂。塔于石耳峰。笑隱嘗稱其戒律嚴潔。言行不相背馳。惟崇裕一人而已。

杭州靈隱用貞輔良禪師

蘇州吳縣人。范文正公十葉孫。十五從迎禪院剃髮受具。乃曰學佛將以明心。心非師無以示肯綮。去從北禪澤法師學臺教。充然若有所契。會士瞻杓公勉其更衣入禪。指參笑隱。隱一見器之。問答之際棒喝兼施。剎那之頃凡情頓喪。他日隱再有所問。師發言愈厲。隱笑曰。得則得矣。終居第二義也。久之乃契心宗。尋往四明育王參石室瑛。縱橫叩擊。石室極推譽之。出世嘉興之資聖。遷越之天章。移杭之中竺。升靈隱。示眾。達磨一宗陵夷殆盡。汝等用力如救頭然可也。然百千法門

【現代漢語翻譯】現代漢語譯本林曉公（法號）做沙彌（佛教術語，指出家未滿20歲的男子）時，受具足戒（佛教術語，指正式成為比丘）后，首先參訪元叟端（禪師法號），接著拜謁斷崖義（禪師法號），但都沒有證悟。於是前往拜見笑隱（禪師法號）。笑隱禪師舉臨濟（禪師法號）『無位真人』的話詰問他說：『你還知道嗎？』林曉公不自覺地跪拜。笑隱禪師說：『你看到了什麼而行此大禮？』林曉公說：『跪拜者不是別人。』笑隱禪師說：『從門進入的不是家裡的珍寶。』林曉公說：『和尚（對僧人的尊稱）千萬不要欺騙人。』笑隱禪師點頭認可。林曉公留在笑隱禪師處十餘年。起初住在南禪（寺廟名），後來住在圓通（寺廟名），林曉公重新修繕了這兩處寺廟，很快就完成了，恰好應驗了符旻古佛（佛名）三百年後佛法大興的預言。他又遷往育王（寺廟名），也修復了那裡廢棄的建築。洪武五年（1372年）秋天，皇上在鐘山（地名）建立法會，林曉公被召至便殿，皇上詢問佛法大意，林曉公以偈語獻上，皇上非常高興，賜予食物。皇上面前，林曉公有時假裝睡覺，鼻息微微發出聲音，鄰座的人拉他的衣袖提醒他，皇上笑著說：『這位老人家沒有機心，真是善知識啊。』後來圓寂，塔建在石耳峰（地名）。笑隱禪師曾經稱讚他戒律嚴謹清凈，言行一致，只有崇裕（法號）一人而已。

杭州靈隱（寺廟名）用貞輔良禪師

蘇州吳縣人。是范文正公（人名）的十世孫。十五歲時在迎禪院（寺廟名）剃髮受具足戒。於是說：『學佛是爲了明白心性，心性沒有老師就無法指示關鍵。』於是跟隨北禪澤法師（法號）學習臺教（佛教宗派），似乎有所契合。適逢士瞻杓公（法號）勸他更換僧衣進入禪宗，指引他參訪笑隱禪師。笑隱禪師一見到他就很器重他，問答之間棒喝並用，剎那之間凡夫之情頓時消失。之後，笑隱禪師再次提問，林曉公的發言更加嚴厲。笑隱禪師笑著說：『得到是得到了，終究還是第二義。』很久之後才契合心宗。不久前往四明育王（寺廟名）參訪石室瑛（禪師法號），縱橫交錯地叩問，石室瑛禪師極力稱讚他。出世在嘉興的資聖（寺廟名），遷往越州的天章（寺廟名），移居杭州的中竺（寺廟名），升座靈隱寺。向大眾開示：『達磨（菩提達摩，禪宗初祖）一宗衰敗殆盡，你們要像救頭一樣努力才可以啊。』然而百千法門

【English Translation】 English version When Lin Xiaogong (Dharma name) was a Śrāmaṇera (Buddhist term, referring to a male novice monk under 20), after receiving the full precepts (Buddhist term, referring to formally becoming a Bhikṣu), he first visited Yuansou Duan (Zen master's Dharma name), and then paid homage to Duanya Yi (Zen master's Dharma name), but neither achieved enlightenment. So he went to see Xiaoyin (Zen master's Dharma name). Zen Master Xiaoyin questioned him by quoting Linji's (Zen master's Dharma name) 'True Man of No Rank,' saying, 'Do you still know?' Lin Xiaogong unconsciously prostrated himself. Zen Master Xiaoyin said, 'What did you see that you made such a great bow?' Lin Xiaogong said, 'The one who bows is not someone else.' Zen Master Xiaoyin said, 'What enters through the gate is not the treasure of the house.' Lin Xiaogong said, 'Venerable Monk (a respectful term for monks), please do not deceive people.' Zen Master Xiaoyin nodded in agreement. Lin Xiaogong stayed with Zen Master Xiaoyin for more than ten years. Initially, he lived in Nanchán (temple name), and later in Yuantong (temple name). Lin Xiaogong renovated these two temples, and it was completed quickly, which coincided with the prophecy that the Buddha-dharma would flourish greatly three hundred years after the ancient Buddha Fu Min (Buddha's name). He also moved to Yùwáng (temple name) and restored the abandoned buildings there. In the autumn of the fifth year of the Hongwu reign (1372), the Emperor established a Dharma assembly at Zhongshan (place name). Lin Xiaogong was summoned to the private hall, and the Emperor asked about the main idea of the Buddha-dharma. Lin Xiaogong presented it in a verse, and the Emperor was very pleased and bestowed food. In front of the Emperor, Lin Xiaogong sometimes pretended to sleep, and his breathing was slightly audible. The person sitting next to him pulled his sleeve to remind him. The Emperor smiled and said, 'This old man has no scheming mind; he is truly a good teacher.' Later, he passed away and his pagoda was built on Shier Peak (place name). Zen Master Xiaoyin once praised him for his strict and pure precepts, and his words and actions were consistent, only Chongyu (Dharma name) alone.

Zen Master Yongzhen Fuliang of Lingyin (temple name) in Hangzhou

He was from Wuxian, Suzhou, and a tenth-generation descendant of Fan Wenzheng Gong (person's name). At the age of fifteen, he shaved his head and received the full precepts at Yingchan Monastery (temple name). Then he said, 'Studying Buddhism is to understand the mind-nature, and without a teacher, the key cannot be pointed out.' So he followed Dharma Master Beichan Ze (Dharma name) to study the Tiantai teachings (Buddhist school), and seemed to have some understanding. It happened that Shi Zhan Biao Gong (Dharma name) persuaded him to change his robes and enter Zen, guiding him to visit Zen Master Xiaoyin. Zen Master Xiaoyin valued him greatly at first sight. In the course of questions and answers, he used both the stick and the shout, and in an instant, the feelings of an ordinary person disappeared. Later, when Zen Master Xiaoyin asked again, Lin Xiaogong's words became even more severe. Zen Master Xiaoyin smiled and said, 'You have attained it, but it is still the second meaning after all.' After a long time, he finally attained the mind-essence. Soon after, he went to Siming Yùwáng (temple name) to visit Zen Master Shishi Ying (Zen master's Dharma name), questioning him in a crisscross manner. Zen Master Shishi Ying praised him greatly. He appeared in the world at Zisheng (temple name) in Jiaxing, moved to Tianzhang (temple name) in Yuezhou, moved to Zhongzhu (temple name) in Hangzhou, and ascended to Lingyin Temple. He addressed the assembly: 'The lineage of Damo (Bodhidharma, the first patriarch of Zen) is almost completely in decline. You must work hard as if saving your head.' However, the myriad of Dharma gates

無量妙義。於一毫端可以周知。如知之。變大地為黃金。受之當無所讓。否則貽素餐之愧矣。歲月流電。向上之事汝等急自進修。洪武四年正月十有五日手疏衣貲入公帑。散交遊。及治喪之事。顧謂左右曰。吾望日巳時逝矣。及時索浴端坐入寂。

杭州靈隱寺清遠懷渭禪師

南昌魏氏子。笑隱之甥也。生而靈芝產于庭槐。已而英發。誦書不待師授。時隱住龍翔。聞而喜曰此吾宗千里駒也。挽致座下。龍翔為東南都會。四方名紳俱與隱游。或發天人性命之秘。文辭開合之法。師得與聞之。學問大進。爭歆慕之。曰此文中虎也。師曰公等謂吾專攻是業耶。佛法與世法不相違背。故以餘力及之。將光潤其宗教爾。茍用此相夸。豈知我哉。一日隱警勵諸徒。眾未有對。師直前肆言。隱振威一喝。師氣不少沮。往返詰難。隱笑曰汝可入吾室矣。命為記室。隱瀕沒召師曰。吾據師位四十餘年。接人非不伙。能弘大慧之道使不墜者。惟汝與宗泐耳。汝其懋哉。後主會稽之寶相杭之報國湖之道場。洪武初年主凈慈。應　詔入京。回退居錢塘之梁渚。八年十二月召門弟子囑後事。怡然而寂。是月之十六日也。茶毗有不壞者三。曰齒牙。曰缽塞莫。曰室利羅。塔于梁渚。

竺田霖禪師法嗣

安吉州道場孤峰明德禪

【現代漢語翻譯】現代漢語譯本：無量的精妙義理，在一根毫毛的末端就可以完全瞭解。如果真正瞭解了它，就能將大地變為黃金。接受這份饋贈時，應當毫無推讓，否則就會愧對自己的身份。時光如流水般飛逝，在修行這件事上，你們要抓緊時間努力精進。洪武四年（1371年）正月十五日，我親手寫下遺囑，將衣物和財產充公，分給朋友，並安排好喪事。回頭對身邊的人說：『我將在十五那天巳時（上午九點到十一點）離世。』到時沐浴更衣，端坐而逝。

杭州靈隱寺清遠懷渭禪師

是南昌魏氏的兒子，笑隱禪師的外甥。出生時，靈芝草生長在庭院的槐樹上。長大后才華橫溢，讀書不用老師教。當時笑隱禪師住在龍翔寺，聽說了這件事，高興地說：『這是我宗門中的千里馬啊！』於是把他請到座下。龍翔寺是東南地區的繁華都市，四方名士都與笑隱禪師交往。有人探討天道人性命理的奧秘，以及文章辭藻開合的方法，懷渭禪師得以參與其中，學問大有長進，大家都羨慕他，說：『這是文章中的老虎啊！』懷渭禪師說：『你們認為我專門研究這些嗎？佛法與世俗的法並不互相違背，所以我用剩餘的精力來研究它，是爲了光大我的宗教。如果用這些來互相誇耀，又怎麼能瞭解我呢？』有一天，笑隱禪師警醒勉勵眾弟子，大家都沒有迴應。懷渭禪師直接上前發表自己的見解，笑隱禪師威嚴地呵斥一聲，懷渭禪師的氣勢一點也沒有減弱，往返辯論。笑隱禪師笑著說：『你可以進入我的房間了。』於是命他為記室。笑隱禪師臨終時召見懷渭禪師說：『我主持師位四十多年，接引的人不少，能夠弘揚大慧之道使之不衰落的，只有你和宗泐兩個人。你要努力啊！』後來懷渭禪師主持會稽的寶相寺、杭州的報國寺和湖之道場。洪武初年（1368年）主持凈慈寺，應皇帝的詔令入京。回來後退居到錢塘的梁渚。洪武八年（1375年）十二月召集門下弟子囑咐後事，安詳地去世了。這月的十六日火化，有三樣東西沒有燒壞：牙齒、缽塞莫（可能是某種聖物或舍利），以及室利羅（舍利）。塔建在梁渚。

竺田霖禪師的法嗣

安吉州道場孤峰明德禪師

【English Translation】 English version: Limitless wondrous meanings can be fully understood at the tip of a single hair. If one truly understands it, one can transform the earth into gold. When receiving this gift, one should not decline, otherwise one would be ashamed of one's position. Time flows like electricity; in the matter of cultivation, you must strive diligently. On the fifteenth day of the first month of the fourth year of Hongwu (1371), I personally wrote my will, donating my clothing and property to the public treasury, distributing them to friends, and arranging for my funeral. Turning to those around me, I said, 'I will pass away at the si hour (9-11 AM) on the fifteenth. At that time, bathe and dress, sit upright, and enter into stillness.'

Chan Master Qingyuan Huaiwei of Lingyin Temple in Hangzhou

He was the son of the Wei family of Nanchang and the nephew of Chan Master Xiaoyin. At birth, a lingzhi mushroom grew on the pagoda tree in the courtyard. As he grew, he showed extraordinary talent, learning to read without a teacher. At that time, Xiaoyin resided at Longxiang Temple. Upon hearing of this, he rejoiced and said, 'This is a thoroughbred of my lineage!' He invited him to his seat. Longxiang Temple was a bustling metropolis in the southeast, and famous scholars from all directions associated with Xiaoyin. Some discussed the mysteries of the Way of Heaven, human nature, and destiny, as well as the methods of opening and closing literary compositions. Huaiwei was able to participate in these discussions, and his learning greatly advanced. Everyone admired him, saying, 'This is a tiger in literature!' Huaiwei said, 'Do you think I specialize in these matters? The Buddha-dharma and worldly laws do not contradict each other, so I use my remaining energy to study them in order to glorify my religion. If I were to boast about these things, how could you understand me?' One day, Xiaoyin admonished the disciples, but no one responded. Huaiwei stepped forward and expressed his views directly. Xiaoyin sternly rebuked him, but Huaiwei's spirit did not diminish. They debated back and forth. Xiaoyin smiled and said, 'You may enter my room.' He appointed him as his secretary. As Xiaoyin was dying, he summoned Huaiwei and said, 'I have held the position of teacher for over forty years, and I have received many people. The only ones who can propagate the Great Wisdom and prevent it from declining are you and Zongle. You must strive!' Later, Huaiwei presided over Baoxiang Temple in Kuaiji, Baoguo Temple in Hangzhou, and the Daochang of the Lake. In the early years of Hongwu (1368), he presided over Jingci Temple and entered the capital in response to the emperor's edict. After returning, he retired to Liangzhu in Qiantang. In the twelfth month of the eighth year of Hongwu (1375), he summoned his disciples and entrusted them with his affairs. He passed away peacefully. On the sixteenth day of that month, he was cremated, and three things remained unburnt: his teeth, a 'bosaimo' (possibly a sacred object or relic), and 'shililuo' (sarira, relics). A pagoda was built at Liangzhu.

Successor of Chan Master Zhutian Lin

Chan Master Gufeng Mingde of Daochang in Anji Prefecture

師

姓朱氏。家世明之昌國。父與普陀玠公交。玠聞雞聲入道。凡說法必鼓翅為雞號。玠亡已久。母夢玠來托宿。覺而有娠。十四月始生。在童幼好趺坐。問將何求。師曰欲學坐禪求作佛爾。年十二入金鵝院為僧。越五年受具戒。慨然有求道之志。首謁竺西。西問汝從何方來。師曰金鵝來。西曰金鵝山高多少。師曰不見頂。西斥之。一日西舉世尊拈花因緣。師忽若有解。造偈以呈。西肯之。復如凈慈見晦機。機問甚麼人恁么來。師曰胡張三黑李四。機曰汝從朝至暮著衣吃飯還認得自己否。師曰胡張三黑李四。機拈棒。師拂袖而出。往見明極俊公。機語契合。命入侍司。尋主藏會。明極往日本。師乃抵雪竇。值竺田上堂舉隱山泥牛入海話。師於是群疑頓釋。以所見呈田。田曰人天眼目儼然有在。后住松江之東禪。再遷保寧。居一十五載。三遷道場。升凈慈。洪武初謝歸道場竹林庵。五年二月示微恙。至二十七日入滅。

仰山欽禪師法嗣

杭州西天目高峰原妙禪師

蘇之吳江徐氏子。十五出家于秀水密印寺。初參斷橋。次謁雪巖。于北澗懷香請益。才問訊即打出。后凡入門便問誰與汝拖者死屍來。聲未絕便打出。一日睹五祖演和尚真贊曰。百年三萬六千日反覆元來是者漢。驀然打破拖死屍之疑。

【現代漢語翻譯】現代漢語譯本師

姓朱，家是明朝（1368年-1644年）的昌國人。他的父親和普陀山的玠公相交甚好。玠公聽到雞鳴聲而悟道。凡是說法，必定拍打翅膀學雞叫。玠公去世很久了。他的母親夢見玠公來託身寄宿，醒來后就懷孕了，十四個月才生下他。小時候就喜歡盤腿打坐，問他想要做什麼，他說想要學坐禪，求成佛。十二歲時進入金鵝院當和尚，過了五年受了具足戒。他慨嘆自己有求道的志向，首先拜訪竺西。竺西問他從哪裡來，他說從金鵝來。竺西說金鵝山有多高，他說看不見頂。竺西斥責了他。一天，竺西舉世尊拈花的因緣，他忽然好像有所領悟，作偈呈上，竺西認可了他。他又到凈慈寺拜見晦機，晦機問：『什麼人這樣來？』他說：『胡張三，黑李四。』晦機說：『你從早到晚穿衣吃飯，還認得自己嗎？』他說：『胡張三，黑李四。』晦機拿起棒子要打，他拂袖而出。前往拜見明極俊公，兩人話語契合，明極俊公命他入侍司，不久主管藏會。明極俊公前往日本，他就到了雪竇寺。遇到竺田上堂，舉隱山泥牛入海的話，他於是所有的疑惑都消除了，把自己的見解呈給竺田，竺田說：『人天眼目儼然存在。』後來他住在松江的東禪寺，又遷到保寧寺，住了十五年，三次遷到道場，升任凈慈寺住持。洪武初年（1368年）告老還鄉，回到道場的竹林庵。洪武五年（1372年）二月，略微感到不適，到二十七日圓寂。

仰山欽禪師法嗣

杭州西天目高峰原妙禪師

是蘇州吳江徐氏的兒子。十五歲在秀水密印寺出家。最初參拜斷橋，其次拜謁雪巖，在北澗懷香處請教。才問訊就被打了出來。後來凡是入門就問：『誰與你拖著死屍來？』聲音還沒結束就被打了出來。一天，看到五祖演和尚的真贊說：『百年三萬六千日，反反覆覆原來就是這個人。』忽然打破了拖死屍的疑惑。

【English Translation】 English version Master

His surname was Zhu, and his family was from Changguo in the Ming Dynasty (1368-1644). His father had a good relationship with Monk Jie of Mount Putuo. Monk Jie attained enlightenment upon hearing the rooster's crow. Whenever he preached, he would flap his wings and imitate a rooster's crow. Monk Jie had passed away for a long time. His mother dreamed that Monk Jie came to lodge with her, and she became pregnant upon waking up, giving birth to him after fourteen months. As a child, he liked to sit in the lotus position. When asked what he wanted to do, he said he wanted to learn meditation and seek to become a Buddha. At the age of twelve, he entered the Jin'e Monastery to become a monk, and after five years, he received the full precepts. He lamented his aspiration to seek the Way, and first visited Zhu Xi. Zhu Xi asked him where he came from, and he said he came from Jin'e. Zhu Xi said, 'How high is Jin'e Mountain?' He said, 'I cannot see the top.' Zhu Xi rebuked him. One day, Zhu Xi cited the story of the World-Honored One picking up a flower, and he suddenly seemed to understand something. He composed a verse and presented it, and Zhu Xi approved of it. He also visited Huiji at Jingci Monastery. Huiji asked, 'Who is coming like this?' He said, 'Hu Zhangsan, Hei Lisi.' Huiji said, 'From morning till night, you wear clothes and eat food, do you still recognize yourself?' He said, 'Hu Zhangsan, Hei Lisi.' Huiji picked up a stick. He brushed his sleeves and left. He went to see Mingji Jun Gong, and their words resonated with each other. Mingji Jun Gong ordered him to serve in the office, and soon he was in charge of the treasury. Mingji Jun Gong went to Japan, and he went to Xuedou Temple. He encountered Zhu Tian giving a lecture, citing the story of Yinshan's mud ox entering the sea. He then dispelled all his doubts and presented his views to Zhu Tian. Zhu Tian said, 'The eyes of humans and gods are clearly present.' Later, he lived in Dongchan Temple in Songjiang, and then moved to Baoning Temple, where he lived for fifteen years. He moved to the monastery three times and was promoted to abbot of Jingci Temple. In the early years of Hongwu (1368), he retired and returned to Zhulin Hermitage in the monastery. In February of the fifth year of Hongwu (1372), he felt slightly unwell, and on the twenty-seventh day, he passed away.

Dharma Successor of Zen Master Yangshan Qin

Zen Master Gaofeng Yuanmiao of Xitianmu Mountain in Hangzhou

He was the son of the Xu family of Wujiang, Suzhou. At the age of fifteen, he became a monk at Miyin Temple in Xiushui. He first visited Duanqiao, then paid homage to Xueyan, and sought instruction from Beijian Huaixiang. He was beaten out as soon as he asked a question. Later, whenever he entered the door, he would ask, 'Who is dragging this corpse for you?' He was beaten out before the sound even finished. One day, he saw the true praise of Zen Master Wuzu Yan, which said, 'One hundred years, thirty-six thousand days, back and forth, it turns out to be this person.' He suddenly broke through the doubt of dragging the corpse.

值雪巖住南明。師即往省。巖問阿誰與汝拖個死屍到者里。師便喝。巖拈棒。師把住曰今日打某甲不得。巖曰為什打不得。師拂袖便出。一日巖問日間浩浩時作得主么。師曰作得主。曰睡夢中作得主么。師曰作得主。曰。正睡著時。無夢無想無見無聞。主在甚麼處。師無語。巖囑曰。從今日去。也不要汝學佛學法。也不要汝窮古窮今。但祗饑來吃飯困來打眠。才眠覺來。抖搜精神看。我者一覺。主人翁畢竟在什處安身立命。師遂奮志入龍鬚。越五年。因僧推枕子墮地作聲。廓然大徹。次遷雙髻。德祐己卯春入西天目之獅子巖。即石洞營小室丈許。榜曰死關。洞非梯莫登。撤梯斷緣雖弟子罕得瞻視。乃垂三關語以驗學者曰。大徹底人本脫生死。因甚命根不斷。佛祖公案只是一個道理。因甚有明與不明。大修行人當遵佛行。因甚不守毗尼。下語不契遂閉門弗接。至元丁未雪巖寄竹篦拂子法語來授。由是懷中片香始為拈出。上堂。拈拄杖。召大眾曰。還見么。人人眼裡有睛。不是瞎漢決定是見。以拄杖卓一下曰。還聞么。個個耳里有竅。不是死漢決定是聞。既見既聞。是個什麼。以拄杖[○@─]曰。見聞即且置。只如六根未具之前。聲色未彰之際。未聞之聞。未見之見。正恁么時。畢竟以何為驗。以拄杖[○@│]曰。吾

今與汝保任斯事。終不虛也。以拄杖[○@□]曰。三十年後切忌妄通訊息。靠拄杖下座。上堂。意句不到。宗說不通。盲龜跛鱉。意句俱到。宗說俱通。盲龜跛鱉。西峰恁么告報。莫有離此之外別有生涯底么。盲龜跛鱉。上堂。大海無魚。大地無草。大富無糧。大悟無道。若人透此四重關。非特親見高峰眉毛長短鼻孔淺深。猶如赫日當空。萬別千差無不照。雖然。喚作拂子則觸。不喚作拂子則背。畢竟喚作什麼。上堂。海底泥牛銜月走。巖前石虎抱兒眠。鐵蛇鉆入金剛眼。崑崙騎象鷺鷥牽。此四句內有一句能殺能活。能縱能奪。若檢點得出。許汝一生參學事畢。辭眾。西峰三十年妄談般若。罪犯彌天。末後有一句子。不敢累及乎人。自領去也。大眾還知落處么。良久曰。毫𨤲有差。天地懸隔。書偈曰。來不入死關。去不出死關。鐵蛇鉆入海。撞倒須彌山。泊然而逝。塔全身於死關。壽五十八臘四十三。

衡州靈云鐵牛持定禪師

吉安泰和王氏子。年三十一歲謁肯庵勤禪師剪髮。尋依雪巖居槽廠習杜多行。巖示眾曰。兄弟做工夫若也七日夜一念無間眼不交睫。無個入處。斫取老僧頭作陷屎杓。師默有所領。未幾有痢疾。乃持一觸桶就屏處。危坐其上。單持正念目不交睫。經七日夜將半。忽覺山河大地草木

叢林遍界如雪天明月下。堂堂一身乾坤包不得。久之如聞擊木聲驚省。遍體汗流其病亦愈。踴躍自慶不已。早詣方丈舉似巖。巖舉公案詰之。酬答無滯。復作偈曰。昭昭靈靈是什麼。眨得眼來已蹉過。廁邊籌子放光明。直下元來只是我。至元戊寅命為僧。又脅不沾席者六年。一日巖上堂舉亡僧死了燒了向什麼處去。自代曰。山河及大地。全露法王身。師即詣方丈曰。適來和尚舉揚般若。驚得法堂前石獅子笑舞不已。巖曰試道看。師曰。劫外春風萬物枯。山河大地一塵無。法身超出如何舉。笑倒西天碧眼胡。巖敲面前卓子曰。山河大地一塵無。者個是什麼。師作掀倒勢。巖笑曰一彩兩賽。及入室。問曰親切處道將一句來。師曰不道。巖曰為什麼不道。師拈起手中香盒子曰者個得來不直半文錢。巖曰多口漢。巡堂次。師以楮被裹身而睡。巖召至方丈厲聲曰。我巡堂你打睡。若道得即放過汝。若道不得趁汝下山。師隨口答曰。鐵牛無力懶耕田。帶索和泥就雪眠。大地白雲都蓋覆。德山無處下金鞭。巖曰好個鐵牛也。因以為號。后住靈云唱雪巖之道。大德壬寅冬書長偈示眾。其末曰。塵世非久。日消月磨。桃源一脈。三十年後。流出一枝無孔笛。吹起太平歌。明春將示寂。侍僧求別眾語。師曰吾別久矣。恬然坐逝。

徑

【現代漢語翻譯】現代漢語譯本：叢林遍佈之處，如同雪夜天明，皓月當空。如此廣闊的身軀，天地都無法將其容納。過了很久，他聽到敲擊木頭的聲音，驚醒過來。全身汗流浹背，病也因此痊癒。他高興得跳躍，不停地慶祝。一大早就去方丈那裡，把這件事告訴了雪巖禪師（雪巖：人名）。雪巖禪師舉出公案來詰問他，他回答流暢無阻。又作了一首偈語說：『昭昭靈靈的是什麼？眨眼之間就錯過了。廁所邊的籌碼放出光明，原來一直就是我。』元朝至元戊寅年（1278年）被任命為僧人，又有六年時間脅不沾席（形容勤奮修行）。一天，雪巖禪師上堂說法，舉出一個亡僧死了燒了之後去哪裡的例子，自己回答說：『山河及大地，完全顯露法王身。』鐵牛禪師（鐵牛：法號）立刻去方丈那裡說：『剛才和尚您宣揚般若智慧，驚得法堂前的石獅子都笑得跳舞不停。』雪巖禪師說：『你試著說看。』鐵牛禪師說：『劫外的春風使萬物枯萎，山河大地一塵不染。法身超脫如何舉出？笑倒了西天的碧眼胡人。』雪巖禪師敲面前的桌子說：『山河大地一塵不染，這個是什麼？』鐵牛禪師做出掀翻桌子的姿勢。雪巖禪師笑著說：『一彩兩賽（意為一舉兩得）。』等到入室請教時，雪巖禪師問道：『把最親切的那一句說出來。』鐵牛禪師說：『不說。』雪巖禪師說：『為什麼不說？』鐵牛禪師拿起手中的香盒子說：『這個得來不值半分錢。』雪巖禪師說：『多嘴的人。』巡視禪堂時，鐵牛禪師用粗紙被裹著身體睡覺。雪巖禪師叫他到方丈，厲聲說：『我巡視禪堂你卻睡覺，如果說得對就放過你，如果說不對就趕你下山。』鐵牛禪師隨口答道：『鐵牛無力懶得耕田，帶著繩索和泥土就在雪地裡睡覺。大地白雲都覆蓋著，德山也無處施展他的金鞭。』雪巖禪師說：『好一頭鐵牛啊。』因此就用『鐵牛』作為他的號。後來住在靈云寺，宣揚雪巖禪師的道法。大德壬寅年（1302年）冬天，寫下長偈來告誡眾人，最後說：『塵世不久長，日月消磨。桃源一脈，三十年後，流出一枝無孔笛，吹起太平歌。』說明年將要圓寂。侍奉的僧人請求留下告別大眾的話。鐵牛禪師說：『我告別很久了。』然後安然坐化逝世。徑

【English Translation】 English version: Throughout the jungle, it was like a snowy night with a bright moon in the sky. Such a grand body could not be contained by heaven and earth. After a long time, he heard the sound of striking wood and woke up in surprise. His whole body was covered in sweat, and his illness was also cured. He jumped for joy and celebrated endlessly. Early in the morning, he went to the abbot and told Xueyan (Xueyan: name of a Zen master) about it. Xueyan raised a koan to question him, and he answered fluently without any hesitation. He also composed a verse saying: 'What is the clear and bright spirit? It is missed in the blink of an eye. The counting chips beside the toilet emit light, and it turns out it has always been me.' In the year of Wuyin (1278) of the Zhiyuan reign of the Yuan Dynasty, he was appointed as a monk, and for six years he did not lie down to sleep (describing diligent practice). One day, Zen Master Xueyan gave a lecture in the hall, raising the example of a deceased monk who, after dying and being cremated, where does he go? He answered himself: 'Mountains and rivers and the great earth, fully reveal the Dharma King's body.' Zen Master Tie Niu (Tie Niu: Dharma name) immediately went to the abbot and said: 'Just now, the abbot was proclaiming prajna wisdom, startling the stone lions in front of the Dharma hall to laugh and dance incessantly.' Zen Master Xueyan said: 'Try to say it.' Zen Master Tie Niu said: 'The spring breeze beyond the kalpa withers all things, the mountains and rivers and the great earth are without a speck of dust. How can the Dharmakaya be raised? It makes the blue-eyed barbarians of the Western Heaven laugh.' Zen Master Xueyan knocked on the table in front of him and said: 'The mountains and rivers and the great earth are without a speck of dust, what is this?' Zen Master Tie Niu made a gesture of overturning the table. Zen Master Xueyan laughed and said: 'One color, two matches (meaning killing two birds with one stone).' When he entered the room for instruction, Zen Master Xueyan asked: 'Say the most intimate sentence.' Zen Master Tie Niu said: 'I won't say it.' Zen Master Xueyan said: 'Why won't you say it?' Zen Master Tie Niu picked up the incense box in his hand and said: 'This is not worth half a penny.' Zen Master Xueyan said: 'A talkative person.' During the hall patrol, Zen Master Tie Niu wrapped himself in coarse paper bedding and slept. Zen Master Xueyan summoned him to the abbot's room and said sternly: 'I am patrolling the hall and you are sleeping. If you can say it right, I will let you go. If you can't say it right, I will drive you down the mountain.' Zen Master Tie Niu replied casually: 'The iron ox is weak and lazy to plow the field, with ropes and mud, it sleeps in the snow. The great earth and white clouds are all covered, and Deshan has nowhere to wield his golden whip.' Zen Master Xueyan said: 'What a good iron ox.' Therefore, he used 'Tie Niu' as his name. Later, he lived in Lingyun Temple, propagating the Dharma of Zen Master Xueyan. In the winter of the year of Renyin (1302) of the Dade reign, he wrote a long verse to admonish the crowd, and at the end he said: 'The dusty world is not long, the sun and moon wear away. The Taoyuan lineage, thirty years later, will flow out a flute without holes, playing the song of peace.' He indicated that he would pass away next spring. The attending monks requested him to leave words of farewell to the public. Zen Master Tie Niu said: 'I have bid farewell for a long time.' Then he passed away peacefully in meditation. Path

山虛谷希陵禪師

字西白。義烏何氏子。家貧而苦學。寒暑如一。早歲夢入凈慈羅漢堂。至東南隅忽一尊者指楣梁間詩示師曰。一室寥寥絕頂開。數峰如𦘕碧于苔。等閑翻罷貝多葉。百衲袈裟自剪裁。由是有出俗志。年十九落髮東陽資壽。依東叟穎于凈慈掌內記。侍石林鞏兼外記。參雪巖欽于仰山掌藏鑰。后依徑山云峰高亦掌藏鑰。尋命分座說法。出世歷遷至仰山。元世祖召見。說法稱旨。賜號佛鑒。成宗加號大圓。詔住徑山。仁宗又加號慧照。至正壬戌四月十二日手書付囑說偈而逝。謚大辯。塔曰寶華。有瀑巖集及語錄行世。

凈慈倫禪師法嗣

絕象鑒禪師

嘗頌洞山不安因緣曰。洞山有路透云巖。絕處教通到者難。拄杖頭邊開活路。方知不隔一毫端。又頌晏國師赴大王請雪峰門送話曰。洞天無壁月無遮。朝斗先生扣齒牙。風撼古壇松子落。打翻頭上楮冠斜。又頌泐潭法會問馬祖西來意曰。雞聲茅店月華明。客夢沉迷尚未醒。開得眼來天大曉。髼頭垢面便奔程。

竹屋簡禪師

頌鼓山聖箭曰。青童雙勒玉驄嘶。淡白春衫綠帶圍。半夜歸來花底月。金鞭敲落亂紅飛。又曰。九重城裡本非遙。射折重重箭倍饒。忽遇二軍圍繞處。分明有路直通霄。頌投子指雨示僧曰天日來好雨曰。

【現代漢語翻譯】現代漢語譯本

山虛谷希陵禪師

字西白。浙江義烏何氏之子。家境貧寒卻勤奮好學，冬夏始終如一。早年夢見自己進入凈慈寺羅漢堂，走到東南角時，忽然有一位尊者指著楣梁間的詩句給禪師看，詩中寫道：『一室寥寥絕頂開，數峰如畫碧于苔。等閑翻罷貝多葉，百衲袈裟自剪裁。』因此有了出家修行的志向。十九歲時在東陽資壽寺剃度出家，依止東叟穎學習，在凈慈寺掌管內記。侍奉石林鞏，兼管外記。參拜仰山的雪巖欽，掌管藏經的鑰匙。後來依止徑山的云峰高，也掌管藏經的鑰匙。不久后被任命分座說法。出任住持，歷任各寺，最終到了仰山。元世祖召見了他，說法深得皇帝讚賞，賜號『佛鑒』。元成宗加號『大圓』，下詔讓他住持徑山。元仁宗又加號『慧照』。至正壬戌年（1342年）四月十二日，親手書寫遺囑，說完偈語后圓寂。謚號『大辯』，塔名為『寶華』。有《瀑巖集》及語錄流傳於世。

凈慈倫禪師法嗣

絕象鑒禪師

曾經頌揚洞山不安因緣，說：『洞山有路透云巖，絕處教通到者難。拄杖頭邊開活路，方知不隔一毫端。』又頌揚晏國師應大王之請，雪峰門送別時說的話：『洞天無壁月無遮，朝斗先生扣齒牙。風撼古壇松子落，打翻頭上楮冠斜。』又頌揚泐潭法會問馬祖西來意：『雞聲茅店月華明，客夢沉迷尚未醒。開得眼來天大曉，髼頭垢面便奔程。』

竹屋簡禪師

頌揚鼓山聖箭說：『青童雙勒玉驄嘶，淡白春衫綠帶圍。半夜歸來花底月，金鞭敲落亂紅飛。』又說：『九重城裡本非遙，射折重重箭倍饒。忽遇二軍圍繞處，分明有路直通霄。』頌揚投子指雨示僧說天日來好雨：

【English Translation】 English version

Shixugu Xiling Chan Master (Zen Master)

His courtesy name was Xibai. He was a son of the He family from Yiwu. His family was poor, but he studied diligently, unwavering in both cold and heat. Early in his life, he dreamed of entering the Arhat Hall of Jingci Temple. Upon reaching the southeast corner, a venerable monk pointed to a poem between the lintel beams and showed it to the master, saying: 'A solitary room opens at the summit, several peaks like paintings, greener than moss. Casually turning the leaves of the palm-leaf scriptures, a patchwork kasaya is self-tailored.' From this, he developed the aspiration to leave the secular world. At the age of nineteen, he had his head shaved at Zishou Temple in Dongyang, relying on Dongsou Ying, who managed the inner records at Jingci Temple. He served Shilin Gong, also managing the outer records. He consulted with Xueyan Qin of Yangshan, who held the key to the scripture repository. Later, he relied on Yunfeng Gao of Jingshan, who also held the key to the scripture repository. Soon after, he was appointed to share the seat and expound the Dharma. He took on the position of abbot, serving at various temples, eventually reaching Yangshan. Emperor Shizu (Kublai Khan) of the Yuan Dynasty summoned him, and his Dharma exposition pleased the emperor, who bestowed upon him the title 'Buddha Mirror' (佛鑒). Emperor Chengzong added the title 'Great Perfection' (大圓), and issued an edict for him to reside at Jingshan. Emperor Renzong further added the title 'Wise Illumination' (慧照). On the twelfth day of the fourth month of the Renxu year (1342) of the Zhizheng era, he personally wrote his last instructions, recited a verse, and passed away. His posthumous title was 'Great Eloquence' (大辯), and his pagoda was named 'Treasure Flower' (寶華). He has the 'Waterfall Cliff Collection' (瀑巖集) and recorded sayings circulating in the world.

Successor of Chan Master Lun of Jingci Temple

Chan Master Juexiang Jian

He once praised Dongshan's uneasy conditions, saying: 'Dongshan has a road penetrating Yunyan, teaching communication in secluded places is difficult for those who arrive. Opening a living path at the end of the staff, one then knows there is not a hair's breadth of separation.' He also praised National Teacher Yan's departure to the king's invitation, with the Xuefeng school sending him off, saying: 'The grotto heaven has no walls, the moon has no cover, the Master of the Morning Dipper knocks his teeth. The wind shakes the ancient altar, pine cones fall, knocking askew the paper crown on his head.' He also praised the Lutan Dharma assembly asking about Bodhidharma's intention in coming from the West: 'The sound of the rooster, the thatched inn, the moonlight is bright, the traveler's dream is still lost. Opening one's eyes, the sky is greatly dawn, with disheveled hair and a dirty face, one rushes on the journey.'

Chan Master Zhuwu Jian

Praising Gushan's Sacred Arrow, he said: 'A green boy reins in a jade-white horse, a light white spring robe, a green belt around. Returning at midnight, the moon beneath the flowers, a golden whip knocks down flying chaotic reds.' He also said: 'Inside the ninefold city, it is not far, shooting down layers of arrows is doubly rewarding. Suddenly encountering two armies surrounding the place, there is clearly a road leading straight to the sky.' Praising Touzi pointing to the rain to show the monks, saying the weather is good for rain:

百花香里鷓鴣啼。白麵郎君醉似泥。赫日光中開得眼。福城東際草萋萋。

無學元禪師法嗣

月庭忠禪師

嘗頌迦葉擯文殊曰。錦衣公子游春慣。白首佳人懊恨多。彼富尚嫌千口少。自貧無奈一身何。又頌僧問白雲舊歲已去新歲到來如何是不遷義曰。落葉已隨流水去。春風未放百花舒。青山面目依然在。盡日橫陳對落暉。

雪峰湘禪師法嗣

泉州開元斷崖妙恩禪師

全州倪氏子。初遍參名宿。旋入雪峰湘和尚之室。湘器之至使分座。退居善見痛自韜晦。至元二十二年僧錄劉鑑義言於行省。奏合開元百二十院為一禪剎。明年秋延師為開山第一世。堅緻不獲謝至門曰。第一句最初步。說到行到。大千捏聚。喝一喝。莫來攔我毬門路。升座嗣湘法。示眾。吾心似破竹。徑直無迂曲。一點不相瞞。六六三十六。上堂。是法非思量分別之所能解。三家村裡十字街頭。穢語相爭惡言廝罵。總是面門放光助佛揚化。其柰學此道者如人𦘕龍。真龍見時卻又驚怕。因甚如此。識真者寡。師履行純實。律身清苦。終始無斁。脅不沾席者四十二年。語言無華而人心悅服。叢林法敝以之具興。三十年三月望以法弟契祖補其處。越三日圓寂。既火而雨舍利。藏於西山。賜謚廣明通慧普濟禪師。有上生經解．

【現代漢語翻譯】現代漢語譯本百花香氣中鷓鴣鳥啼叫，白面書生醉得像爛泥一樣。猛烈的陽光下也能睜開眼睛，福州城東邊一片茂盛的草地。

無學元禪師的法嗣

月庭忠禪師

曾經讚頌迦葉尊者驅逐文殊菩薩這件事，說道：『穿著華麗衣服的公子哥習慣了遊玩賞春，白髮老美人懊惱悔恨的事情很多。有錢的人還嫌一千張嘴不夠用，自身貧窮又無奈只有一個身體。』又讚頌僧人問白雲守端禪師『舊的一年已經過去，新的一年到來，如何是不變的真義？』，說道：『飄落的樹葉已經隨著流水而去，春風還沒有吹開百花。青山的容貌依然存在，整天橫陳著面對落日的餘暉。』

雪峰湘禪師的法嗣

泉州開元斷崖妙恩禪師

全州倪氏之子。起初遍訪名師，隨後進入雪峰湘和尚的門下。雪峰湘和尚非常器重他，讓他分座說法。妙恩禪師退居善見寺，痛下決心韜光養晦。元朝至元二十二年（1285年），僧錄司劉鑑向行省官員進言，請求將開元寺下屬的一百二十座寺院合併爲一個禪剎。第二年秋天，迎請妙恩禪師擔任開山第一代住持。妙恩禪師堅決推辭沒有成功，謝絕到門口說：『第一句最初的步伐，說到做到。大千世界捏成一團。』喝一聲，『不要來阻攔我踢球的路。』升座說法，繼承雪峰湘的法脈。開示大眾說：『我的心就像劈開的竹子，筆直沒有彎曲。一點也不隱瞞，六六三十六。』上堂說法：『佛法不是思量分別所能理解的。三家村裡十字路口，污言穢語相互爭吵惡語相罵，都是面門放光幫助佛祖弘揚教化。』只是學道的人像畫龍一樣，真龍出現時卻又驚慌害怕。因為什麼這樣呢？認識真龍的人太少了。』禪師的言行純正實在，約束自己清心寡慾生活清苦，始終如一。四十二年睡覺不挨著床鋪。語言樸實無華而人心悅誠服。叢林的規矩已經衰敗，因為他而重新興盛。三十年後三月十六日，用他的法弟契祖來補他的位置。過了三天圓寂。火化後天降舍利，安葬在西山。朝廷賜予謚號為廣明通慧普濟禪師。著有《上生經解》。

【English Translation】 English version The partridge sings in the fragrance of a hundred flowers. The fair-faced young man is as drunk as mud. He can open his eyes in the blazing sunlight. The grass is lush on the eastern edge of Fu City (Fuzhou).

Dharma successor of Zen Master Wuxue Yuan

Zen Master Yueting Zhong

Once praised Kāśyapa's (one of the ten principal disciples of Gautama Buddha) banishment of Mañjuśrī (bodhisattva associated with prajñā (wisdom)) saying: 'The brocade-clad young master is accustomed to spring outings. The white-haired beauty has many regrets. The rich still complain that a thousand mouths are too few. The poor are helpless with only one body.' Also praised a monk who asked Zen Master Baiyun Shouduan (a Zen master of the Yunmen School) 'The old year has passed, and the new year has arrived. What is the meaning of immutability?' saying: 'Fallen leaves have already followed the flowing water. The spring breeze has not yet released a hundred flowers to bloom. The face of the green mountain remains the same. All day long, it lies horizontally facing the setting sun.'

Dharma successor of Zen Master Xuefeng Xiang

Zen Master Duanya Miaoen of Kaiyuan Temple in Quanzhou

A son of the Ni family in Quanzhou. Initially, he visited famous masters everywhere. Later, he entered the room of Zen Master Xuefeng Xiang. Xiang valued him greatly and had him share the seat. He retreated to Shanjian Temple, painfully concealing his talents. In the twenty-second year of the Zhiyuan era of the Yuan Dynasty (1285), the monk registrar Liu Jian spoke to the provincial authorities, requesting that the one hundred and twenty temples under Kaiyuan Temple be merged into one Zen monastery. The following autumn, he was invited to be the first abbot of the mountain. He firmly declined without success, saying at the door: 'The first sentence, the first step, speaking and acting. The great thousand worlds are kneaded together.' He shouted, 'Don't come and block my ball game.' He ascended the seat to inherit Xiang's Dharma. He instructed the assembly: 'My heart is like split bamboo, straight and without bends. Not hiding anything at all, six sixes are thirty-six.' He ascended the hall and said: 'The Dharma cannot be understood by thought and discrimination. In the three-family village, at the crossroads, foul language is used in quarrels and evil words are exchanged in curses, all of which are the face emitting light, helping the Buddha to promote transformation.' It is just that those who study this path are like people drawing dragons. When the real dragon appears, they are frightened. Why is this so? Those who recognize the real are few.' The Zen master's conduct was pure and sincere, and he disciplined himself with a pure and austere life, consistent from beginning to end. For forty-two years, his side did not touch the mat. His language was simple and unadorned, yet people were pleased and convinced. The rules of the monastic community had declined, but they were revived because of him. On the sixteenth day of the third month, thirty years later, his Dharma brother Qizu filled his position. Three days later, he passed away peacefully. After cremation, relics rained down, and he was buried in the West Mountain. The court bestowed the posthumous title of Zen Master Guangming Tonghui Puji. He had a commentary on the Upper Birth Sutra.

語錄行世。

泉州開元契祖禪師

同安張氏子。初侍法石元智。智奇其材。既遍參畢。乃湛伏鄉院。至元二十九年妙恩請為堂中上座。至敬愛之。師嘗疾。恩饋藥資。不受偈曰。政坐虛消人信施。生身受此鐵圍殃。镕銅熱鐵都吞了。那更教人入鑊湯。恩益重其為人。三十年恩使嗣位。代行湘師之道。重陽上堂。今朝重九節。籬根菊又花。諸方不說陶潛即說孟嘉。開元無可說者。歸堂喫茶。鼓山行聳至上堂。屴崱峰前。靈源洞口。不墮險崖。有一句子今日開元擬為重舉。嗄。鼓山門下不許咳嗽。時真首座有能頌聲以卜隱頌要師作。師頌曰。自斷胸中更沒疑。行藏那許鬼神知。直饒天下藏天下。未是羚羊掛角時。真歎服。寺有杰道者頗清狂。出言無度。恒掃除街市。所至群稚相與譁笑之。素所服衣垢甚。忽取浣之。言明日行矣。至明日求僧粥不予。杰請曰求之不再。幸予我。得粥還置於幾。危坐而化。師為阇維曰。一生杰鬥打硬參禪。街頭巷尾掣風掣顛。若無末上一解。不值一半文錢。杰道者誰信寒灰有暖煙。有司以師道行聞。賜佛心正悟之號。延祐六年秋無疾而化。壽九十。全身塔于西山。

育王珙禪師法嗣

金陵保寧古林清茂禪師

十三歲為僧。見老宿。舉高庵見僧不會便扭住曰。父

【現代漢語翻譯】現代漢語譯本

語錄流傳於世。

泉州開元契祖禪師

是同安張氏之子。起初侍奉法石元智禪師。元智禪師認為他是奇才。他遍參諸方后，便隱居在鄉里的寺院中。至元二十九年（1292年），妙恩禪師請他擔任寺院中的上座，非常敬重他。契祖禪師曾經生病，妙恩禪師饋贈醫藥資助，但他不接受，並作偈語說：『白白地消耗人的信施，活著就要承受鐵圍山的災殃。即使是熔化的銅和燒紅的鐵都吞下了，又怎麼能再教人進入鑊湯呢？』妙恩禪師更加器重他的人品。至元三十年（1293年），妙恩禪師讓他繼承自己的衣缽，代為弘揚湘師的禪道。重陽節上堂說法時說：『今天重陽節，籬笆根下的菊花又開了。各方禪師不說陶淵明，就說孟嘉。開元寺沒有什麼可說的，回禪堂喫茶去。』鼓山行聳禪師到開元寺上堂說法，在屴崱峰前，靈源洞口，不落入險峻的山崖。有一句話，今天開元寺打算重新提起。嗄！鼓山門下不許咳嗽。』當時真首座有能頌之名，想用頌聲來卜問隱秘之事，要契祖禪師作頌。契祖禪師作頌說：『自己斷絕胸中的疑惑，行蹤哪裡能讓鬼神知道？即使將天下都隱藏起來，也還不是羚羊掛角的時候。』真首座歎服不已。寺里有個叫杰的道人，頗為清狂，說話沒有節制，經常掃除街市，所到之處，一群孩童一起喧譁嘲笑他。他平時穿的衣服非常臟，忽然拿去洗了，說：『明天就要走了。』到第二天，向僧人乞討粥，僧人不給。杰道人請求說：『這次乞討之後，不會再求了，希望你能給我。』得到粥后，就放在幾案上，端坐而化。契祖禪師為他荼毗時說：『一生杰鬥，硬要參禪，街頭巷尾，瘋瘋癲癲。如果沒有末後一句的解悟，不值半文錢。杰道人，誰相信寒冷的灰燼中還有暖煙？』有司將契祖禪師的道行上報，朝廷賜予『佛心正悟』的稱號。延祐六年（1319年）秋天，無疾而終，享年九十歲。全身塔葬在西山。

育王珙禪師的法嗣

金陵保寧古林清茂禪師

十三歲出家為僧。見到一位老宿，舉高庵禪師見到僧人不會，便扭住他說：『父』

【English Translation】 English version

Sayings circulated in the world.

Zen Master Qizu of Kaiyuan Temple in Quanzhou

He was a son of the Zhang family in Tongan. Initially, he served Zen Master Yuanzhi of Fashi. Yuanzhi admired his talent. After he had visited various places for Zen practice, he secluded himself in a local temple. In the twenty-ninth year of Zhiyuan (1292), Zen Master Miaoen invited him to be the senior seat in the hall, and greatly respected him. Zen Master Qizu once fell ill, and Zen Master Miaoen offered medicine and financial assistance, but he refused, composing a verse: 'Vainly consuming the offerings of believers, in life, one suffers the calamities of Mount Iron Ring. Even if molten copper and hot iron are swallowed, how can one teach others to enter the cauldron of boiling water?' Zen Master Miaoen esteemed his character even more. In the thirtieth year of Zhiyuan (1293), Zen Master Miaoen had him inherit his mantle, to propagate the Zen path of Master Xiang. During the Dharma talk on the Double Ninth Festival, he said: 'Today is the Double Ninth Festival, the chrysanthemums under the fence are blooming again. Zen masters from various places either speak of Tao Yuanming or Meng Jia. Kaiyuan Temple has nothing to say, let's return to the Zen hall for tea.' Zen Master Xingsong of Gushan came to Kaiyuan Temple to give a Dharma talk, standing before Liyi Peak, at the entrance of Lingyuan Cave, not falling into the dangerous cliffs. There is a saying that Kaiyuan Temple intends to bring up again today. Ahem! Coughing is not allowed under the Gushan gate.' At that time, Chief Seat Zhen was known for his ability to compose verses and wanted to use verse to inquire about hidden matters, asking Zen Master Qizu to compose a verse. Zen Master Qizu composed a verse saying: 'Cutting off doubts in one's heart, how can one's whereabouts be known by ghosts and gods? Even if the whole world is hidden, it is not yet the time of a羚羊掛角 (líng yáng guà jiǎo, antelope hanging its horns, meaning traceless).' Chief Seat Zhen was full of admiration. There was a Daoist named Jie in the temple, who was quite eccentric, speaking without restraint, often sweeping the streets, wherever he went, a group of children would clamor and laugh at him. The clothes he usually wore were very dirty, but suddenly he took them to wash, saying: 'I will be leaving tomorrow.' The next day, he begged the monks for porridge, but they refused. Daoist Jie pleaded: 'I will not ask again after this time, please give it to me.' After receiving the porridge, he placed it on the table, sat upright, and passed away. Zen Master Qizu cremated him, saying: 'All his life, Jie fought hard, insisting on Zen practice, in the streets and alleys, acting crazy. Without the final understanding, he is not worth half a penny. Daoist Jie, who believes that there is warm smoke in the cold ashes?' The authorities reported Zen Master Qizu's virtuous conduct, and the court bestowed the title '佛心正悟 (fó xīn zhèng wù, Buddha-mind Correct Enlightenment)'. In the autumn of the sixth year of Yanyou (1319), he passed away without illness, at the age of ninety. His whole body was entombed in a pagoda on West Mountain.

Disciple of Zen Master Gong of Yuwang Temple

Zen Master Qingmao of Gulin Baoning Temple in Jinling

He became a monk at the age of thirteen. He saw an old monk, who raised the case of Zen Master Gaoan grabbing a monk who didn't understand and saying: 'Father'

母生汝身。師友成汝志。無飢寒之迫。無征役之勞。於此不堅確精進成辦道業。他日有何面目見父母師友乎。師聞之不覺涕淚俱下。便知有出生死一著子。遂參善知識。即便放下身心。如是二十年間矻矻孜孜未嘗暫舍。及到育王會中稍知觸凈。后得徹悟。出住開元永福保寧諸剎。解夏小參。僧問。毛巨吞海芥納須彌。是衲僧分上事。不是衲僧分上事。師云拈卻門前大案山。進云鯨吞海水盡露出珊瑚枝。師云金剛腦後鐵蒺藜。進云。只如教中道。我得無諍三昧。人中最為第一。如何是無諍三昧。師云放汝三十棒。進云。仁義盡從貧處斷。世情偏向有錢家。師云知恩者少負恩者多。僧問。昔日舉上座見瑯玡。玡問近離甚處。舉云兩浙。玡云船來陸來。舉云船來。玡曰船在什處。舉雲步下。意旨如何。師云開口見膽。進云。瑯玡云不涉程途一句作么生道。如何是不涉程途底句。師云前不迭村后不迭店。進云。只如舉上座以坐具摵云杜撰長老如麻似粟。又作么生。師云焦磚打著連底凍。進云。後來瑯玡問侍者此是甚麼人。者云舉上座。瑯玡遂親下旦過問云。莫是舉上座么。莫怪適來相觸忤。作么生是觸忤處。師云爛泥里有刺。進云。舉上座喝云。長老何年到汾陽。我在浙中早聞汝名。見解如此何得名喧宇宙。瑯玡遂作禮云某甲

{ "translations": [ "現代漢語譯本：", "母親生養你的身體，師長朋友成就你的志向，沒有飢餓寒冷的逼迫，沒有徵兵勞役的辛苦。在這種情況下，如果不堅定努力精進，成就辦好修道的功業，將來有什麼面目去見父母師長朋友呢？", "這位禪師聽了這些話，不禁涕淚交下，便知道有脫離生死的關鍵。於是參訪善知識，立即放下身心。這樣二十年間，勤奮努力，未曾有片刻懈怠。等到育王寺的法會中，稍微知道了觸與凈的分別，後來徹底覺悟。之後到開元寺、永福寺、保寧寺等寺廟擔任住持。在解夏小參（指禪宗寺院在安居結束時舉行的集會）時，有僧人提問：『毛髮般細小的東西吞沒大海，芥子般微小的東西容納須彌山（Sumeru，佛教宇宙觀中的中心山），這是修行人的本分事，還是不是修行人的本分事？』", "禪師回答：『把門前的大案山（比喻阻礙）拿掉。』", "僧人進一步問：『鯨魚吞盡海水，露出珊瑚枝。』", "禪師回答：『金剛的後腦勺上長著鐵蒺藜（一種防禦武器）。』", "僧人進一步問：『就像經教中說，我得到無諍三昧（Arana Samadhi，不爭論的禪定），在人中最為第一。什麼是無諍三昧？』", "禪師回答：『放你三十棒。』", "僧人進一步說：『仁義全部從貧困處斷絕，世俗人情偏向有錢的人家。』", "禪師回答：『知恩的人少，辜負恩情的人多。』", "僧人提問：『過去舉上座（一位僧人的尊稱）拜見瑯玡（一位禪師），瑯玡問他最近從哪裡來，舉上座說從兩浙（指浙江一帶）來。瑯玡問：『是乘船來還是陸路來？』舉上座說：『乘船來。』瑯玡說：『船在哪裡？』舉上座說：『已經下船了。』這其中的意思是什麼？』", "禪師回答：『開口見膽（比喻直率）。』", "僧人進一步問：『瑯玡說『不涉程途一句作么生道（不經過路途的說法怎麼說）』，如何是不涉程途的句子？』", "禪師回答：『前不挨村，后不挨店（形容荒涼）。』", "僧人進一步問：『就像舉上座用坐具打瑯玡，說他是胡說八道的長老，多如麻和粟一樣，又該怎麼說？』", "禪師回答：『焦磚打著連底凍（比喻一針見血）。』", "僧人進一步問：『後來瑯玡問侍者，這個人是什麼人？侍者說是舉上座。瑯玡於是親自下座問候，說：『莫非是舉上座嗎？不要怪我剛才冒犯了你。』什麼是冒犯之處？』", "禪師回答：『爛泥里有刺（比喻隱藏的危險）。』", "僧人進一步說：『舉上座呵斥道：『長老你哪一年到汾陽（地名）？我在浙中早就聽說你的名字，見解如此，怎麼能名聲響徹宇宙？』瑯玡於是作禮說：『某甲（古代人自稱的謙詞）。』", "", "english_translations": [ "English version:", "Your mother gave birth to your body, and your teachers and friends helped you achieve your aspirations. You are free from the pressures of hunger and cold, and the hardships of conscription. Under these circumstances, if you do not firmly and diligently strive to accomplish the work of the Path, how will you face your parents, teachers, and friends in the future?", "Upon hearing these words, the Zen master could not help but shed tears. He then realized the key to escaping birth and death. Therefore, he sought out wise teachers and immediately let go of his body and mind. For twenty years, he worked diligently without a moment's rest. When he attended the assembly at Yuwang Temple, he gained some understanding of the distinction between 'touch' and 'purity'. Later, he achieved complete enlightenment. Afterward, he served as abbot in various temples such as Kaiyuan Temple, Yongfu Temple, and Baoning Temple. During the Xiaocan (a gathering held at the end of the summer retreat in Zen monasteries), a monk asked: 'A hair swallowing the ocean, a mustard seed containing Mount Sumeru (Sumeru, the central mountain in the Buddhist cosmology), is this the business of a monk or not?'", "The Zen master replied: 'Remove the great Anshan (a metaphor for obstacles) in front of the door.'", "The monk further asked: 'A whale swallows all the seawater, revealing coral branches.'", "The Zen master replied: 'Iron thorns behind the head of a Vajra (Vajra, a diamond or thunderbolt).' ", "The monk further asked: 'As it is said in the teachings, 'I have attained the Arana Samadhi (Arana Samadhi, the samadhi of non-contention), and I am the foremost among men.' What is the Arana Samadhi?'", "The Zen master replied: 'Give you thirty blows.'", "The monk further said: 'Kindness and righteousness are all cut off from poverty, and worldly affections lean towards the wealthy.'", "The Zen master replied: 'Few are grateful, many are ungrateful.'", "The monk asked: 'In the past, Upazhaya Ju (a title of respect for a monk) visited Langye (a Zen master). Langye asked him where he had come from recently. Upazhaya Ju said he came from Liangzhe (the area of Zhejiang). Langye asked: 'Did you come by boat or by land?' Upazhaya Ju said: 'By boat.' Langye said: 'Where is the boat?' Upazhaya Ju said: 'I have disembarked.' What is the meaning of this?'", "The Zen master replied: 'Speaking frankly (revealing one's true intentions).'", "The monk further asked: 'Langye said, 'How do you speak a sentence that does not involve the journey?' What is the sentence that does not involve the journey?'", "The Zen master replied: 'Neither a village ahead nor a shop behind (describing desolation).'", "The monk further asked: 'Like Upazhaya Ju hitting Langye with his sitting mat, saying he was a rambling old man, as numerous as hemp and millet, what should be said?'", "The Zen master replied: 'A burnt brick strikes the bottom of the ice (a metaphor for hitting the nail on the head).'", "The monk further asked: 'Later, Langye asked the attendant, 'Who is this person?' The attendant said it was Upazhaya Ju. Langye then personally came down from his seat to greet him, saying: 'Are you Upazhaya Ju? Don't blame me for offending you just now.' What is the offense?'", "The Zen master replied: 'Thorns in the mud (a metaphor for hidden dangers).'", "The monk further said: 'Upazhaya Ju scolded: 'Elder, in what year did you arrive at Fenyang (a place name)? I heard your name in Zhejiang long ago. With such understanding, how can your name resound throughout the universe?' Langye then bowed and said: 'Moujia (a humble term for oneself in ancient times).'" ] }

罪過。那裡是他罪過處。師云若不登樓望安知滄海深。進云。後來大慧和尚道。二大老相見如日月麗天龍象蹴踏。未審還端的也無。師云土上加泥又一重。進云。瑯玡后遇慈明舉此語。明云舉見處才能自了。是汝負墮。為復肯伊不肯伊。師云一點水墨兩處成龍。進云。可謂龍得水時添意氣。虎逢山勢長威獰。師曰無人處斫額望汝。僧禮拜。師乃云秋初夏末東去西去。萬里無寸草處去。出門便是草。擬向什麼處去。古人事不獲已。開卻通天大路。又謂之清凈大寂滅海。與諸人同出同入。初無絲毫差別彼我之相。直下會得。九十日內功不浪施。明朝自恣之辰。一任東去西去。只不得向萬里無寸草處去。何故。蓋為諸人未嘗踏著者一路子。所以前頭大有事在。雪峰云。盡大地是解脫門。把手拽不入。雲門云。盡大地是解脫門。枉作佛法會卻。一處不通兩處失功。兩處失通觸途成滯。山僧道。盡大地是解脫門。過去未來現在三世諸佛盡在里許。汝諸人亦在里許。拈拄杖云。拄杖子亦在里許。且道還有不在里許者么。良久。喝一喝云。空將未歸意。說向欲行人。永福入寺小參。紅塵鬧市十字街頭。百草頭邊孤峰頂上。若作佛法商量。入地獄如箭射。直得萬機休罷千聖不攜。聲前非聲色后非色。簡點將來。正是髑髏前妄想。借使打

破髑髏揭卻腦蓋。踢倒須彌踏翻大海。腳跟下推勘得出。也是落七落八。通方上士出格高人。除非自有生涯。終不守他窠窟。現前大眾冀善參詳。山僧二千里水陸間關。來此聚頭不為別事。復說偈云。處世行藏各有由。老來誰不愛心休。為圓鄮嶺先師話。來結鄱陽衲子仇。跛鱉但隨他逐浪。錦鱗終是解吞鉤。相逢試把傢俬展。蜜果時懸檗樹頭。

凈慈鞏禪師法嗣

杭州靈隱東嶼德海禪師

嘗頌俱胝豎指曰。深深無底。高高絕攀。思之轉遠。尋之復難。

嘉興府天寧竺雲景曇禪師

婺州浦江嚴氏子。及長學無常。師預石林座下委心請法。林示曰佛之妙用在汝觸事不迷。師一言解悟。初住婺之治平。遷蘇之北禪。僧問。諸法已聞於今日。西來祖意願敷宣。師曰西來無意可宣。曰達磨卻傳個什麼。師曰九年面壁羞惶殺人。曰與么則佛法遍天下談玄口不開。師曰切忌喚鐘作甕。問。古人道須參活句莫參死句。如何是活句。師曰路逢死蛇莫打殺。曰如何是死句。師曰無底籃兒盛將歸。曰不死不活句又作么生。師曰。易分雪裡粉。難辨墨中煤。問。三賢未達十聖難知。如何是此宗。師曰無孔笛氈拍板。曰知音者誰。師曰聾人爭得聞。曰也知和尚慣有此機。師曰鷂子過新羅。問如何是涅槃心。師曰須

【現代漢語翻譯】現代漢語譯本：打破骷髏，揭開腦蓋。踢倒須彌山（Sumeru），踏翻大海。在腳跟下推究得出，也是七零八落。通達四方的上士，出格的高人，除非有自己的生活，終究不守著別人的窠臼。現前的大眾希望好好參詳。山僧我二千里水陸奔波，來到這裡聚頭不為別的事。再說一偈：處世行藏各有緣由，老來誰不愛清靜休息。爲了圓滿鄮嶺（Mount Mao）先師的話，來和鄱陽（Poyang）的衲子結下仇怨。跛腳的鱉只能隨著波浪逐流，錦色的魚終究懂得吞食魚鉤。相逢時試著把家當展現出來，甜美的果實有時懸掛在黃檗樹的樹梢。

凈慈鞏禪師（Jingci Gong Chanshi）的法嗣

杭州靈隱東嶼德海禪師（Hangzhou Lingyin Dongyu Dehai Chanshi）

曾經讚頌俱胝（Ju Zhi）豎指的公案說：深深的沒有底，高高的無法攀登。思量它越發遙遠，尋找它更加困難。

嘉興府天寧竺雲景曇禪師（Jiaxingfu Tianning Zhuyun Jingtan Chanshi）

婺州（Wuzhou）浦江（Pujiang）嚴氏的兒子。長大後學習無常的道理。禪師預先在石林（Shilin）座下委身請求佛法。石林開示說：佛的妙用在於你接觸事物不迷惑。禪師一聽就領悟了。起初住在婺州的治平寺（Zhiping Temple），後來遷到蘇州的北禪寺（Beichan Temple）。有僧人問：諸法已經在今天聽聞了，西來祖師的意旨希望您敷陳宣揚。禪師說：西來沒有意旨可以宣揚。僧人說：達摩（Damo）卻傳了個什麼？禪師說：九年面壁，羞愧惶恐，要殺人啊。僧人說：這麼說，佛法遍天下，談玄的口卻不能打開？禪師說：切忌把鐘叫作甕。問：古人說，要參活句，不要參死句，什麼是活句？禪師說：路上遇到死蛇，不要打死它。問：什麼是死句？禪師說：用沒有底的籃子盛著拿回家。問：不死不活的句子又該怎麼說？禪師說：容易分辨雪裡的麵粉，難以辨別墨中的煤炭。問：三賢（Sanxian）沒有通達，十聖（Shisheng）難以知曉，什麼是此宗？禪師說：沒有孔的笛子，氈做的拍板。問：知音的人是誰？禪師說：聾子怎麼能聽見？僧人說：也知道和尚您慣有這種機鋒。禪師說：鷂子飛過新羅（Xinluo）。問：什麼是涅槃心（Nirvana Heart）？禪師說：必須。

【English Translation】 English version: Breaking the skull, revealing the brain. Kicking down Mount Sumeru (Sumeru), overturning the great sea. Investigating under the feet, it's still scattered and incomplete. Those who are enlightened and outstanding individuals, unless they have their own path, will not remain in others' nests. The present assembly, I hope you contemplate carefully. This monk has traveled two thousand miles by land and water, gathering here for no other reason. I will repeat a verse: In the world, actions and retreats each have their reasons; who doesn't love peace and rest in old age? To fulfill the words of the late master of Mount Mao (Mount Mao), I come to form enmity with the monks of Poyang (Poyang). The lame turtle can only follow the waves, while the brocade carp knows how to swallow the hook. When we meet, let's try to display our possessions; sweet fruits sometimes hang on the branches of the cork tree.

Dharma successor of Chan Master Jingci Gong (Jingci Gong Chanshi)

Chan Master Dongyu Dehai of Lingyin Temple in Hangzhou (Hangzhou Lingyin Dongyu Dehai Chanshi)

Once praised the case of Ju Zhi (Ju Zhi) raising a finger, saying: 'Deep, without a bottom; high, beyond reach. The more you think about it, the farther it goes; the more you seek it, the more difficult it becomes.'

Chan Master Zhuyun Jingtan of Tianning Temple in Jiaxing Prefecture (Jiaxingfu Tianning Zhuyun Jingtan Chanshi)

A son of the Yan family of Pujiang (Pujiang) in Wuzhou (Wuzhou). Growing up, he studied the principle of impermanence. The Chan Master entrusted himself to the seat of Shilin (Shilin) to request the Dharma. Shilin instructed: 'The wonderful function of the Buddha lies in your non-delusion when encountering things.' The Chan Master understood upon hearing this. Initially residing at Zhiping Temple (Zhiping Temple) in Wuzhou, he later moved to Beichan Temple (Beichan Temple) in Suzhou. A monk asked: 'The dharmas have already been heard today; I hope you will expound on the meaning of the Patriarch who came from the West.' The Chan Master said: 'There is no meaning from the West that can be expounded.' The monk said: 'What did Damo (Damo) transmit?' The Chan Master said: 'Nine years of facing the wall, ashamed and fearful, wanting to kill people!' The monk said: 'In that case, the Buddha-dharma is all over the world, but the mouth for discussing the profound cannot be opened?' The Chan Master said: 'Beware of calling a bell a pot.' Asked: 'The ancients said, 'You must contemplate the living phrase, not the dead phrase.' What is the living phrase?' The Chan Master said: 'If you meet a dead snake on the road, don't kill it.' Asked: 'What is the dead phrase?' The Chan Master said: 'Carrying it home in a bottomless basket.' Asked: 'What about the phrase that is neither dead nor alive?' The Chan Master said: 'Easy to distinguish flour in the snow, difficult to distinguish coal in the ink.' Asked: 'The Three Sages (Sanxian) have not attained, the Ten Saints (Shisheng) are difficult to know. What is this sect?' The Chan Master said: 'A flute without holes, a felt clapper.' Asked: 'Who is the one who understands the music?' The Chan Master said: 'How can a deaf person hear?' The monk said: 'I also know that you, Master, are accustomed to this kind of wit.' The Chan Master said: 'A hawk flies over Silla (Xinluo).' Asked: 'What is the Nirvana Heart (Nirvana Heart)?' The Chan Master said: 'Must.'

彌山。曰如何是差別智。師曰四海水。曰都來總不消得。師曰金剛王寶劍你還提得起否。曰請師高著眼。師曰話作兩橛。住余山慈雲昭慶寺上堂。金烏東上。玉兔西沉。伶俐衲僧東討西尋。忽然撞破虛空。歷劫只在如今。卓拄杖下座。焙經上堂。海藏靈文經天緯地。瑯函玉軸塞壑填溝。如來不說說。敲出鳳凰五色髓。迦葉不聞聞。擊碎驪龍頷下珠。火焰為三世諸佛說法。義天朗耀揭坤維。三世諸佛向火焰上說法。字腳不留空法界。兜羅綿里玉轉珠回。文武火中星移電卷。行行鑄出黃金字。朵朵花開白玉蓮。只如經歸藏禪歸海。又作么生。五千余卷瘡疣紙。一眾傳來耿夜光。

徑山度禪師法嗣

杭州徑山虎巖凈伏禪師

淮安人。至元二十一年正月帝御大明殿受朝賀。因問南禪才者。右相和禮霍孫首舉師。師作偈以進。其略曰。過去諸如來。安住秘密藏。現在十方佛。成道轉法輪。未來諸世尊。一切眾生是。由妄想執著。結煩惱蓋纏。迷成六道身。虛受三塗苦。唯念過現佛。不敬未來尊。與佛結冤仇。或烹宰殺害。不了眾生相。全是法性身。昔有常不輕。禮拜於一切。言我不輕汝。汝等當作佛。若能念自他。同是未來佛。現世增福壽。生生生佛國。帝覽悅而問曰。戒勿殺有道者。試為朕言之。師對曰。

{ "translations": [ "現代漢語譯本", "彌山問：『如何是差別智？』（差別智：區分事物差異的智慧）", "徑山禪師說：『四海水。』", "彌山說：『都來總不消得。』", "徑山禪師說：『金剛王寶劍你還提得起否？』", "彌山說：『請師高著眼。』", "徑山禪師說：『話作兩橛。』", "徑山禪師在餘杭山慈雲昭慶寺上堂說法：『金烏東上，玉兔西沉，伶俐衲僧東討西尋。忽然撞破虛空，歷劫只在如今。』說完卓拄杖下座。", "焙經上堂說法：『海藏靈文經天緯地，瑯函玉軸塞壑填溝。如來不說說，敲出鳳凰五色髓。迦葉不聞聞，擊碎驪龍頷下珠。火焰為三世諸佛說法，義天朗耀揭坤維。三世諸佛向火焰上說法，字腳不留空法界。兜羅綿里玉轉珠回，文武火中星移電卷，行行鑄出黃金字，朵朵花開白玉蓮。只如經歸藏禪歸海，又作么生？五千余卷瘡疣紙，一眾傳來耿夜光。』", "", "徑山度禪師法嗣", "", "杭州徑山虎巖凈伏禪師", "", "淮安人。至元二十一年（1284年）正月，皇帝在大明殿接受朝賀，問起南禪的人才，右相和禮霍孫首先推薦了凈伏禪師。凈伏禪師作偈進獻，大意是：『過去諸如來，安住秘密藏。現在十方佛，成道轉法輪。未來諸世尊，一切眾生是。由妄想執著，結煩惱蓋纏。迷成六道身，虛受三塗苦。唯念過現佛，不敬未來尊，與佛結冤仇。或烹宰殺害，不了眾生相，全是法性身。昔有常不輕（常不輕：佛教人物，總是禮拜一切人，認為一切人都有佛性，將來都能成佛）, 禮拜於一切，言我不輕汝，汝等當作佛。若能念自他，同是未來佛，現世增福壽，生生生佛國。』皇帝看了很高興，問道：『戒勿殺有道者，試為朕言之。』", "凈伏禪師回答說：" ], "english_translations": [ "English version", "Mishan asked: 'What is the wisdom of differentiation?' (Wisdom of differentiation: The wisdom to distinguish the differences between things)", "Jingshan Chan Master said: 'The four seas.'", "Mishan said: 'It's all useless.'", "Jingshan Chan Master said: 'Can you still lift the Vajra King's precious sword?'", "Mishan said: 'Please, Master, take a higher view.'", "Jingshan Chan Master said: 'Words are made into two pieces.'", "Jingshan Chan Master, while lecturing at Ciyun Zhaoqing Temple on Yuhang Mountain, said: 'The golden crow rises in the east, the jade rabbit sinks in the west, clever monks seek east and west. Suddenly breaking through the void, countless kalpas are only in the present.' After speaking, he struck his staff and descended from the seat.", "During the scripture baking session, he lectured: 'The spiritual texts hidden in the sea encompass heaven and earth, the jade scrolls fill the valleys. The Tathagata speaks without speaking, knocking out the five-colored marrow of the phoenix. Kashyapa hears without hearing, shattering the pearl under the jaw of the black dragon. Flames preach the Dharma for the Buddhas of the three worlds, and righteous heaven shines brightly, revealing the Kun dimension. The Buddhas of the three worlds preach the Dharma on the flames, leaving no empty Dharma realm in the words. Jade turns and returns in the kapok, stars move and lightning flashes in the civil and martial fire, line by line casting golden words,朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵 " ] }

有宋仁宗皇帝一日語群臣曰。朕夜來饑甚思欲燒羊。群臣奏曰陛下何不宣付有司辦之。仁宗曰。朕偶饑思爾。慮為常例。寧忍一時之饑。不忍啟無窮之殺。殿下皆稱萬歲。上嘉納。即受帝師戒。

徑山愚禪師法嗣

寶葉源禪師

嘗頌五通仙人曰。那一通。你問我。口是禍門。招因帶果。慚愧慈悲大法王。丙丁離壬不屬火。又頌羅山開堂珍重便下座曰。瑞世優曇見最難。異香浮動曉風寒。自非世主垂青眼。卻作閒花野草看。又頌德山見僧入門便棒曰。皎潔晴天吼怒雷。鐵山萬疊盡驚開。因思塊雨條風日。安得全提有此來。

閑極云禪師

舉莊宗酬價因緣頌曰。君王寶自難酬價。興化何嘗敢借看。天地既無私蓋載。至今留得鎮中原。又頌黃檗在鹽官殿上禮佛唐宣宗問不著佛求曰。轟雷掣電奮全機。正是潛龍熟睡時。忽地夢迴春恨斷。曉風吹雨過前溪。

徑山月禪師法嗣

南叟茙禪師

嘗頌婆生七子話曰。鄂渚渡頭窮鬼子。全機錯在扣舷時。何如別下一轉語。救取婆婆第七兒。又頌魯祖面壁曰。日暖佳人刺繡遲。紫荊枝上囀黃鸝。欲知無限傷春意。盡在停針不語時。又頌僧問趙州道人相見呈漆器曰。漱石泠泠古澗陰。喬松千尺帶寒青。多應只看昂霄操。誰信根頭有茯苓。

【現代漢語翻譯】現代漢語譯本宋仁宗（1010-1063）皇帝有一天對群臣說：『朕夜裡餓得很，想吃烤羊肉。』群臣奏道：『陛下何不吩咐有關部門辦理此事？』仁宗說：『朕只是偶爾想吃罷了，擔心因此成為慣例。寧可忍受一時的飢餓，也不忍心開啟無休止的殺戮。』殿下都稱頌『萬歲』。皇上嘉許並採納了建議，隨即接受了帝師的戒律。

徑山愚禪師的法嗣

寶葉源禪師

曾經讚頌五通仙人說：『這第一通，你問我，口是禍患之門，招致因果。慚愧慈悲大法王（指佛）。丙丁離壬不屬火。』又讚頌羅山開堂珍重便下座說：『瑞世優曇（祥瑞的優曇花）見著最難。奇異的香氣浮動，在寒冷的曉風中。如果不是世間之主垂青，卻只被當作閒花野草看待。』又讚頌德山見僧入門便打說：『皎潔的晴天響起憤怒的雷聲，鐵山萬疊都被驚開。因此想到塊雨條風的日子，怎能完全提煉出這樣的境界。』

閑極云禪師

引用莊宗酬價的因緣讚頌說：『君王的寶物自然難以估價，興化（地名）又怎敢借來看。天地既然沒有私心覆蓋承載，至今還留下它鎮守中原。』又讚頌黃檗在鹽官殿上禮佛，唐宣宗（810-859）問不著佛求說：『轟鳴的雷聲，閃電般奮發全部的機能，正是潛龍熟睡的時候。忽然從夢中醒來，春天的遺憾斷絕，曉風吹雨經過前面的溪流。』

徑山月禪師的法嗣

南叟茙禪師

曾經讚頌婆生七子的故事說：『鄂渚渡口的窮鬼子，全部的機巧都錯在敲船舷的時候。不如另外說一句，救出婆婆的第七個兒子。』又讚頌魯祖面壁說：『日暖佳人刺繡遲緩，紫荊枝上黃鸝鳴叫。想要知道無限的傷春之意，全都在停針不語的時候。』又讚頌僧人問趙州，道人相見呈上漆器說：『漱石泠泠，古老的山澗陰涼，高大的松樹千尺，帶著寒冷的青色。大多隻是看重昂霄的操守，誰會相信根部有茯苓。』

【English Translation】 English version Emperor Renzong (1010-1063) of the Song Dynasty once said to his courtiers, 'I was very hungry last night and thought of eating roast mutton.' The courtiers replied, 'Why doesn't Your Majesty order the relevant authorities to prepare it?' Renzong said, 'I just thought of it occasionally, and I am worried that it will become a common practice. I would rather endure temporary hunger than start endless killing.' The courtiers all praised 'Long live the Emperor!' The Emperor praised and adopted the suggestion, and then accepted the precepts of the Imperial Teacher.

Disciple of Zen Master Yu of Jingshan

Zen Master Baoye Yuan

Once praised the Five-Through Immortal, saying, 'That first through, you ask me, the mouth is the gate of disaster, inviting cause and effect. Ashamed of the compassionate Great Dharma King (referring to the Buddha). Bing Ding leaving Ren does not belong to fire.' Also praised Luoshan's opening hall, cherishing and then stepping down from the seat, saying, 'The auspicious Udumbara (auspicious Udumbara flower) is the most difficult to see. Strange fragrance floats in the cold morning breeze. If it is not favored by the lord of the world, it is only regarded as idle flowers and wild grass.' Also praised Deshan for hitting the monk who entered the door, saying, 'The clear sunny sky roars with angry thunder, and ten thousand layers of iron mountains are all startled open. Therefore, thinking of the days of heavy rain and gentle breeze, how can we fully extract such a realm?'

Zen Master Xianji Yun

Quoted the cause and effect of Zhuangzong's reward, praising, 'The king's treasure is naturally difficult to value, how dare Xinghua (place name) borrow it to see. Since heaven and earth have no selfishness in covering and carrying, it is still left to guard the Central Plains.' Also praised Huangbo for worshiping the Buddha in the Yanguan Palace, Emperor Xuanzong of Tang (810-859) asked without seeking the Buddha, saying, 'The roaring thunder, lightning-like, exerts all the functions, it is the time when the hidden dragon is sound asleep. Suddenly waking up from a dream, the regret of spring is cut off, the morning breeze blows rain across the stream in front.'

Disciple of Zen Master Yue of Jingshan

Zen Master Nansou Rong

Once praised the story of the old woman giving birth to seven children, saying, 'The poor ghost child at the Ezhou ferry, all the tricks are wrong when knocking on the side of the boat. It is better to say another sentence to save the old woman's seventh son.' Also praised Patriarch Lu facing the wall, saying, 'The warm sun makes the beautiful woman embroider slowly, the orioles chirp on the branches of the purple thorn. If you want to know the infinite sadness of spring, it is all in the time when the needle stops and there is no speech.' Also praised the monk who asked Zhao Zhou, the Taoist met and presented lacquerware, saying, 'The sound of rinsing stones is clear and cold, the ancient mountain stream is shady, the tall pine trees are thousands of feet high, with cold green. Mostly only value Angxiao's integrity, who would believe that there is Poria cocos at the root.'

天池信禪師法嗣

建寧府天寶山鐵關法樞禪師

溫州平陽林氏子。年十七辭父母詣華藏禮竺西坦為師。受具后參中峰本及庵信俱不契。遂見元翁信于石門。教看三不是話凡三載。一日齋後下床忽大悟。作頌曰。不是心佛物。拶出虛空骨。金色獅子兒。豈戀野狐窟。咄咄。即詣方丈。翁問作么。師曰南泉被我捉敗了也。翁曰不是心不是佛不是物是個甚麼。師曰牙齒一具骨。耳朵兩片皮。翁曰不是別道。師曰鶯啼燕語鵲噪鴉鳴。翁曰錯。師亦曰錯。翁曰南泉即今在什麼處。師便喝。翁曰離卻者一喝南泉在什麼處。師拂袖而出。由是往參江西諸尊宿凡四年。復歸石門。翁問南泉向何處去也。師曰。說甚南泉。釋迦老子來也。翁曰不是心不是佛不是物是如何。師曰劍去久矣。翁乃曰。諸佛妙道。善自護持。遂留侍巾拂一十五載。盡得其末後大事。后南遊建州。郡將請主天寶。不數載遂成叢席。再住松溪之普載。開堂日師曰。當陽一句直截根源。把住放行全機歷落。坐斷千聖頂𩕳。鑿開衲僧眼睛。疾𦦨過鋒。奔流度刃。直得妙峰𨁝跳慧海波騰。正恁么時。開堂祝讚一句作么生道。擊拂子曰。龍袖拂開全體現。像王行處絕狐蹤。上堂。弗弗弗。莫莫莫。錯錯錯。顧侍者曰。老僧舌頭在么。遂下座。小參。金剛

【現代漢語翻譯】現代漢語譯本天池信禪師的法嗣

建寧府天寶山鐵關法樞禪師

溫州平陽林氏之子。十七歲時告別父母，前往華藏拜竺西坦為師。受具足戒后，參訪中峰本禪師和庵信禪師，皆不契合。於是前往石門拜見元翁信禪師。元翁信禪師教他參「三不是」的話頭，歷時三年。一日齋飯後下床，忽然大悟，作偈說：『不是心，不是佛，不是物，拶出虛空骨。金色獅子兒，豈戀野狐窟。咄咄。』隨即前往方丈室。元翁信禪師問：『作什麼？』禪師說：『南泉（指趙州古佛，意指已開悟）被我捉敗了也。』元翁信禪師問：『不是心，不是佛，不是物，是個什麼？』禪師說：『牙齒一具骨，耳朵兩片皮。』元翁信禪師說：『不是別道。』禪師說：『鶯啼燕語，鵲噪鴉鳴。』元翁信禪師說：『錯。』禪師也說：『錯。』元翁信禪師說：『南泉即今在什麼處？』禪師便喝一聲。元翁信禪師說：『離卻者一喝，南泉在什麼處？』禪師拂袖而出。由此前往江西參訪各位尊宿，歷時四年。再次回到石門。元翁信禪師問：『南泉向何處去也？』禪師說：『說什麼南泉，釋迦老子來也。』元翁信禪師說：『不是心，不是佛，不是物，是如何？』禪師說：『劍去久矣。』元翁信禪師於是說：『諸佛妙道，善自護持。』於是留在元翁信禪師身邊侍奉十五年，盡得其末後大事。后南遊建州，郡將請他主持天寶寺。沒幾年就成為一個大的叢林。再次住持松溪之普載寺。開堂日，禪師說：『當陽一句，直截根源。把住放行，全機歷落。坐斷千聖頂𩕳，鑿開衲僧眼睛。疾𦦨過鋒，奔流度刃。直得妙峰𨁝跳，慧海波騰。正恁么時，開堂祝讚一句作么生道？』擊拂子說：『龍袖拂開全體現，像王行處絕狐蹤。』上堂：『弗弗弗，莫莫莫，錯錯錯。』顧視侍者說：『老僧舌頭在么？』遂下座。小參：金剛（佛教護法神）...

【English Translation】 English version Successor of Chan Master Tianchi Xin

Chan Master Tieguan Fashu of Tianbao Mountain, Jianning Prefecture

He was a son of the Lin family of Pingyang, Wenzhou. At the age of seventeen, he bid farewell to his parents and went to Huazang to pay respects to Zhuxi Tan as his teacher. After receiving the full precepts, he consulted with Chan Master Zhongfeng Ben and Chan Master An Xin, but neither suited him. Then he met Yuanweng Xin at Shimen. He was taught to contemplate the 'three nots' for three years. One day, after the midday meal, he got out of bed and suddenly had a great enlightenment. He composed a verse saying: 'Not mind, not Buddha, not thing, squeezing out the bones of emptiness. A golden lion cub, how could it be attached to a fox den. Tut, tut.' Immediately he went to the abbot's room. Yuanweng asked, 'What are you doing?' The master said, 'Nanquan (referring to the ancient Buddha Zhao Zhou, meaning already enlightened) has been defeated by me.' Yuanweng asked, 'Not mind, not Buddha, not thing, what is it?' The master said, 'A set of teeth, two pieces of skin for ears.' Yuanweng said, 'Not another way.' The master said, 'Orioles sing, swallows speak, magpies caw, crows cry.' Yuanweng said, 'Wrong.' The master also said, 'Wrong.' Yuanweng said, 'Where is Nanquan right now?' The master then shouted. Yuanweng said, 'Apart from this shout, where is Nanquan?' The master flicked his sleeves and left. From this he went to Jiangxi to consult with various venerable monks for four years. He returned to Shimen again. Yuanweng asked, 'Where did Nanquan go?' The master said, 'What are you talking about Nanquan, Shakyamuni Buddha has come.' Yuanweng said, 'Not mind, not Buddha, not thing, what is it like?' The master said, 'The sword has been gone for a long time.' Yuanweng then said, 'The wonderful path of all Buddhas, take good care of it.' Then he stayed by Yuanweng's side for fifteen years, serving him and learning all of his final great matters. Later he traveled south to Jianzhou, and the prefectural general invited him to preside over Tianbao Temple. In a few years, it became a large monastery. He then resided at Puzai Temple in Songxi again. On the day of the opening ceremony, the master said, 'A phrase directly pointing to the source. Holding and releasing, the whole mechanism is clear. Sitting and cutting off the crown of a thousand sages, chiseling open the eyes of the monks. Quickly passing the edge of the sword, rushing through the blade. Making Mount Miao leap and the sea of wisdom surge. At this very moment, how would you say a phrase of blessing for the opening ceremony?' He struck the whisk and said, 'The dragon sleeves brush open, the whole body appears, the elephant king walks, and the fox tracks disappear.' Going to the hall: 'Fff, no, no, no, wrong, wrong, wrong.' Looking at the attendant, he said, 'Does the old monk have a tongue?' Then he went down from the seat. Short meeting: Vajra (Buddhist Dharma protector)...

正印率土咸歸。佛祖鉗錘人天罔措。階梯不立知解不存。德山棒通上徹下。臨濟喝絕後光前。一明一切明。一用一切用。大丈夫秉吹毛劍。懸肘后符。雙收雙放全殺全活。雖然。鶴有九皋難翥翼。馬無千里謾追風。三年謝歸天寶。至元六年八月示疾。十三日作書別諸外護。十五日索浴畢書偈曰。本無來去。一句全提。紅霞穿碧落。白日繞須彌。擲筆而逝。塔于本山。

蒙山異禪師法嗣

鐵山瓊禪師

參雪巖。巖曰有甚麼事。師曰門前好個五鳳樓。巖連打二三十棒曰未在更去做工夫。以紙求得法語曰。風吹林葉四窗虛明。獨坐一榻萬象鏡清。汝撐得鐵船來。載鐵山下得海。然後向汝道。一一現成猶是錯認定盤星。佛法如大海。前面洪濤際天轉入轉深。偈曰。一拶虛空粉碎時。花開鐵樹散瓊枝。紹隆佛種向上事。腦後依然欠一槌。偶頭痛欲煎藥。手提瓶子遇見覺赤鼻曰。你須是如那吒太子。析肉還母析骨還父。然後為父母說法始得。師忽然打破疑團。偈曰。一莖草上現瓊樓。識破古今閑話頭。拈起集云峰頂月。人前拋作百花毬。值巖示寂。遂至東林。因東林入室次舉問心不是佛智不是道作么生道。師曰抱贓叫屈。曰不是心不是佛不是物是如何。師曰眉間迸出遼天鶻。後到蒙山。每遇入室。山只道欠在。

後於定中觸著欠字。於是身心豁然徹骨徹髓。走上方丈捉住山曰我少欠個什麼。山打三掌。師禮三拜。又曰。啞鐵山者著子幾年。今日方了。次年命首座。冬至秉拂曰。冬在月頭。賣被買牛。冬在月尾。賣牛買被。卓拄杖曰。者里無頭無尾。中道齊休。行也休休。住也休休。坐也休休。臥也休休。睡眼豁開。五云現瑞。光風霽月。無處不周。梅綻枯枝。古渡頭風前。時復暗香浮。雖然到此。向上一路萬里崖州。何以見得。靠拄杖曰。休休。

太湖寬禪師法嗣

常州龍池一源永寧禪師

淮東通州朱氏子。世為宦族。九歲懇求離俗。依利和州廣慧寺出家。寺乃州之望剎。宋有淮海肇禪師說法度人。聲聞當時。前一夕寺眾同夢迎淮海。次日而師至。識者異之。受具后遍參諸老皆弗契。謁無用於太湖。用門庭高峻。師方入門即厲聲叱出。師作禮于門外合爪而立。久之乃許入見。用問何處人。師曰通州。用曰淮海近日盈虛若何。師曰沃日滔天不存涓滴。用曰不著㷮道。師曰請和尚道。用便喝。師退就禪室徹夜不寐。一日聞用舉雲門一念不起語。聲未絕而有省。急趨入室。無用便打。然知師已悟。令頌趙州狗子話。師立成曰。趙州狗子無佛性。萬象森羅齊乞命。無底籃子盛死蛇。多添少減無餘剩。用嗒然一笑。

【現代漢語翻譯】現代漢語譯本後來，（禪師）在禪定中觸及到『欠』字（指公案、話頭）。於是身心豁然開朗，徹骨徹髓。跑去方丈室抓住（太白山）山禪師說：『我少欠個什麼？』山禪師打了他三掌。（禪師）禮拜三次。又說：『啞鐵山（指太白山）這樁事情擱置了幾年，今天才算了結。』第二年，（太白山）命（禪師）為首座。冬至時節，（太白山）拿起拂塵說：『冬在月初，賣被買牛；冬在月末，賣牛買被。』（太白山）拄著拄杖說：『這裡無頭無尾，中道齊休。行也休休，住也休休，坐也休休，臥也休休。睡眼豁然睜開，五彩祥雲呈現瑞兆，清風明月，無處不周遍。梅花在枯枝上綻放，古老的渡口在風前，時時散發著淡淡的香味。』雖然到了這個地步，向上的一條路還有萬里之遙的崖州（比喻遙遠）。憑什麼可以證明呢？靠著拄杖說：『休休。』

太湖寬禪師的法嗣

常州龍池一源永寧禪師

（永寧禪師）是淮東通州朱氏的兒子，世代都是官宦人家。九歲時懇求離開世俗，依從利和州廣慧寺出家。這座寺廟是通州的名剎。宋朝有淮海肇禪師在這裡說法度人，聲名遠播。前一天晚上，寺里的僧眾一同夢見迎接淮海禪師，第二天（永寧禪師）就到了。有見識的人認為這件事很奇異。受具足戒后，（永寧禪師）遍參各位老禪師，但都不契合。於是去拜見無用禪師于太湖。無用禪師的門庭高峻，（永寧禪師）剛入門就被厲聲喝斥出來。（永寧禪師）在門外作禮，合掌而立。過了很久，才被允許進去見面。無用禪師問：『你是哪裡人？』（永寧禪師）說：『通州人。』無用禪師說：『淮海禪師近日的情況如何？』（永寧禪師）說：『太陽照耀天空，不留下一絲一毫。』無用禪師說：『不要胡說八道。』（永寧禪師）說：『請和尚說。』無用禪師便喝斥一聲。（永寧禪師）退回禪房，徹夜未眠。一天，（永寧禪師）聽到無用禪師舉雲門禪師的『一念不生』的話，聲音還沒結束，（永寧禪師）就有所領悟。急忙跑進無用禪師的房間，無用禪師便打他，然而知道（永寧禪師）已經開悟，讓他頌趙州禪師的狗子話。（永寧禪師）立刻寫成頌詞說：『趙州狗子沒有佛性，萬象森羅都在乞命。沒有底的籃子盛著死蛇，多添少減都沒有剩餘。』無用禪師淡然一笑。

【English Translation】 English version Later, in meditation, (the Chan master) touched upon the word '欠' (qian) (referring to a koan, a topic of conversation). Thereupon, his body and mind became thoroughly enlightened, penetrating to the bone and marrow. He ran to the abbot's room, grabbed Chan Master Shan (of Mount Taibai) and said, 'What am I missing?' Chan Master Shan slapped him three times. (The Chan master) bowed three times. He also said, 'The matter of Dumb Iron Mountain (referring to Mount Taibai) has been put aside for several years, and today it is finally settled.' The following year, (Mount Taibai) appointed (the Chan master) as the head seat. At the Winter Solstice, (Mount Taibai) raised the whisk and said, 'Winter is at the beginning of the month, sell the blanket and buy an ox; winter is at the end of the month, sell the ox and buy a blanket.' (Mount Taibai) struck the staff and said, 'Here there is no beginning and no end, the middle way is all rest. Walking is rest, resting is rest, sitting is rest, lying down is rest. The sleepy eyes suddenly open, five-colored auspicious clouds appear as an omen, the clear breeze and bright moon are all-pervasive. Plum blossoms bloom on withered branches, at the old ferry crossing in the wind, a faint fragrance floats from time to time.' Although it has come to this point, the upward path still has ten thousand miles to the distant Yazhou (a metaphor for remoteness). How can it be proven? Leaning on the staff, he said, 'Rest, rest.'

Dharma heir of Chan Master Kuan of Taihu

Chan Master Yining Yongning of Longchi, Changzhou

(Chan Master Yongning) was the son of the Zhu family of Tongzhou, Huaidong, whose family had been officials for generations. At the age of nine, he earnestly requested to leave the secular world and became a monk at Guanghui Temple in Lihezhou. This temple was a famous temple in Tongzhou. During the Song Dynasty (960-1279), Chan Master Zhaohai of Huaihai preached and saved people here, and his reputation spread far and wide. The night before, the monks in the temple had a collective dream of welcoming Chan Master Huaihai, and the next day (Chan Master Yongning) arrived. Those with insight considered this matter very strange. After receiving the full precepts, (Chan Master Yongning) visited various old Chan masters, but none of them were in accord. So he went to see Chan Master Wuyong at Taihu. Chan Master Wuyong's gate was very high and strict. As soon as (Chan Master Yongning) entered the gate, he was sternly scolded out. (Chan Master Yongning) bowed outside the gate, put his palms together and stood there. After a long time, he was allowed to enter and meet. Chan Master Wuyong asked, 'Where are you from?' (Chan Master Yongning) said, 'From Tongzhou.' Chan Master Wuyong said, 'How is Chan Master Huaihai doing these days?' (Chan Master Yongning) said, 'The sun shines on the sky, leaving not a trace.' Chan Master Wuyong said, 'Don't talk nonsense.' (Chan Master Yongning) said, 'Please, Master, speak.' Chan Master Wuyong then shouted. (Chan Master Yongning) retreated to the meditation room and did not sleep all night. One day, (Chan Master Yongning) heard Chan Master Wuyong cite Chan Master Yunmen's words 'Not a single thought arises,' and before the sound had ended, (Chan Master Yongning) had an insight. He rushed into Chan Master Wuyong's room, and Chan Master Wuyong hit him, but knew that (Chan Master Yongning) had already been enlightened, and asked him to compose a verse on Chan Master Zhaozhou's dog story. (Chan Master Yongning) immediately composed a verse saying, 'Zhaozhou's dog has no Buddha-nature, all phenomena in the universe are begging for life. A bottomless basket holds dead snakes, adding or subtracting, there is nothing left over.' Chan Master Wuyong smiled faintly.

復舉證道偈問曰。掣電飛來全身不顧。擬議之間聖凡無路。速道速道。師曰。火迸星飛有何擬議。覿面當機不是不是。用振威一喝。師曰喝作么。用曰。東瓜山前吞扁擔。捉住清風剝了皮。師不覺通身汗下。亟五體投地曰。今日方知和尚用處。用曰閉著口。至治癸亥宜興之龍池請師建立禪林。業已告就。后復擇絕巘作室以居。至順庚午出主李山。始開法無何。遷常之天寧。順帝賜號本覺妙明真凈禪師。戊子有旨召入覲。命說法于龍光殿。上大悅賜金襕法衣兼玉環。加師號佛心了悟大禪師。賜歸。未幾奉旨函香至五臺。感文殊現祥光五道。明年辭歸。庚子復為眾所逼出領善權寺。壬午謝歸龍池。洪武己酉六月示微疾。命弟子裁紙製內外衣。且曰吾將逝矣。移龕至絕巘所。居十七日師起浴索筆書偈曰。七十八年守拙。明明一場敗闕。泥牛海底翻身。六月炎炎飛雪。書畢側臥而化。茶毗有五色光現。齒牙舌輪數珠皆不壞。舍利無數。煙所到處亦纍纍然。眾共取之。至灰土中掬取淘汰。獲者亦眾。

無能教禪師法嗣

西湖妙果竺源水盛禪師

饒之樂平范氏子。十七依羅山院出家。既得度首謁月庭忠於蔣山。時孤舟濟為第一座。以皖山示蒙山語示之。師極力參究。越五載有省。濟曰。蒙山常言栽松道者不具二

緣而生。達磨葬熊耳後只履西歸。果神通耶抑法如是耶。師曰此形神俱妙而已。濟曰。不然。子他日當自知之。師住無為州見無能。以濟所舉質之。能曰為汝弗解故也。師忽大悟。能撫其背曰爾後當大弘吾宗也。尋分座于薦福。既而隱於南巢。天曆己巳出主西湖妙果。未幾復還南巢。至正丁亥夏示寂。初預立塔于南巢五峰之下。是夜有光如匹練自天際下燭。俄頃散佈五峰之頂。複合于塔中。彌三夕乃止。師制行峻絕如孤峰萬仞。可聖而不可攀。嘗囑其徒曰。凡剃髮染衣。當洞明心宗。行解相應。以正悟之境靈靈自照。歲久月深具大無畏。如透水月華。萬浪千波觸之不散。方不被生死陰魔所惑。此師之生平實悟實證者。故亦用之以誨人也。

繼燈錄卷第四卍新續藏第 86 冊 No. 1605 繼燈錄

繼燈錄卷第五

鼓山嗣祖沙門　元賢　輯

臨濟宗

南嶽下二十二世

雙林訚禪師法嗣

杭州徑山月江宗凈禪師

金華蘭溪倪氏子。髫齡從邑之正覺院文譯祝髮受具。因誦楞嚴經至如標月指處。豁然有省。往參雙林正庵訚。訚問黃檗打臨濟你作么生會。師曰按牛頭吃草。訚奇之。留領維那。后出世歷遷至徑山。臨寂書偈曰。祖師門下客。開口論無生。老我

【現代漢語翻譯】現代漢語譯本：因緣和合而生。達磨（Bodhidharma，菩提達摩）葬于熊耳山後，只穿著一隻鞋子向西而去。這是神通顯現，還是佛法本就如此？師父說：『這是形神俱妙的體現。』濟（Ji）說：『不然，你將來自然會明白。』師父住在無為州，遇到了無能（Wuneng）。用濟（Ji）所說的話來問他，無能（Wuneng）說：『因為你不理解的緣故。』師父忽然大悟。無能（Wuneng）撫摸著他的背說：『你以後應當大大弘揚我的宗派。』不久，師父在薦福寺分座說法。之後隱居於南巢山。天曆己巳年（1329年）出山主持西湖妙果寺。沒過多久又回到南巢山。至正丁亥年（1347年）夏天圓寂。起初，師父預先在南巢五峰山下建造了塔。當天晚上，有光芒像白色的綢緞一樣從天邊降下，照亮了塔。一會兒，光芒散佈在五峰的山頂，又匯聚到塔中。持續了三個晚上才停止。師父的修行嚴峻，像孤峰一樣高聳入雲，可以敬仰卻難以攀登。曾經告誡他的弟子們說：『凡是剃髮染衣的出家人，應當徹底明白心宗，修行和理解相互應和，用正確覺悟的境界靈靈自照。時間久了，自然具備大無畏的精神，就像穿透水面的月亮，萬千波浪沖擊也無法使它分散。這樣才不會被生死陰魔所迷惑。』這位師父的一生是真實覺悟、真實證悟的，所以也用這些來教誨他人。

《繼燈錄》卷第四

《卍新續藏》第86冊 No. 1605 《繼燈錄》

《繼燈錄》卷第五

鼓山嗣祖沙門元賢（Yuanxian）輯

臨濟宗（Linji School of Chan Buddhism）

南嶽下二十二世

雙林訚禪師（Shuanglin Yin Chanshi）法嗣

杭州徑山月江宗凈禪師（Hangzhou Jingshan Yuejiang Zongjing Chanshi）

金華蘭溪倪氏之子。年幼時在縣裡的正覺院跟隨文譯（Wenyi）剃度出家，受了具足戒。因為誦讀《楞嚴經》，讀到『如標月指』處，豁然開悟。前往參拜雙林正庵訚（Shuanglin Zheng』an Yin）。訚（Yin）問：『黃檗（Huangbo）打臨濟（Linji），你作何理解？』師父說：『按著牛頭讓它吃草。』訚（Yin）對此感到驚奇，留下他擔任維那。後來出世，歷任各寺，最終到了徑山寺。臨終前寫下偈語說：『祖師門下的客人，開口就談論無生。老朽我……』

【English Translation】 English version: Born of conditions. After Dharma (Bodhidharma) was buried at Xiong'er Mountain, he returned west with only one shoe. Was this a manifestation of supernatural power, or is the Dharma inherently like this? The master said, 'This is a manifestation of the wonderful union of form and spirit.' Ji said, 'Not so. You will know it yourself one day.' The master lived in Wuwei Prefecture and met Wuneng. He questioned him with Ji's words. Wuneng said, 'It is because you do not understand.' The master suddenly had a great enlightenment. Wuneng stroked his back and said, 'You shall greatly propagate my school in the future.' Soon after, the master shared the seat at Jianfu Temple. Later, he lived in seclusion in Nanchao Mountain. In the year of Jisi of the Tianli era (1329), he came out to preside over Miaoguo Temple in West Lake. Before long, he returned to Nanchao Mountain. In the summer of the Dinghai year of the Zhizheng era (1347), he passed away. Initially, the master had a pagoda built in advance at the foot of the Five Peaks of Nanchao Mountain. That night, a light like a white silk ribbon descended from the sky and illuminated the pagoda. After a while, the light spread over the tops of the Five Peaks and then converged into the pagoda. It lasted for three nights before stopping. The master's practice was strict and unyielding, like a solitary peak towering into the clouds, worthy of reverence but difficult to climb. He once instructed his disciples, 'All those who shave their heads and wear robes should thoroughly understand the mind-essence, and practice and understanding should correspond to each other, using the state of correct enlightenment to illuminate themselves spiritually. Over time, they will possess great fearlessness, like the moon reflected in water, which cannot be scattered by thousands of waves. Only then will they not be deluded by the demonic influences of birth and death.' This master's life was one of true awakening and true realization, and therefore he used these teachings to instruct others.

Continuation of the Lamp Records, Volume 4

卍 New Continued Collection, Volume 86, No. 1605, Continuation of the Lamp Records

Continuation of the Lamp Records, Volume 5

Compiled by Yuanxian, a Shramana (Buddhist monk) of Gushan Temple, who inherited the ancestral lineage

Linji School of Chan Buddhism

Twenty-second Generation from Nanyue

Dharma Successor of Chan Master Shuanglin Yin

Chan Master Yuejiang Zongjing of Jingshan Temple in Hangzhou

He was a son of the Ni family in Lanxi, Jinhua. As a child, he followed Wenyi at Zhengjue Temple in the county to have his head shaved and receive the full precepts. Because he recited the Surangama Sutra, when he reached the 'like pointing the finger at the moon' passage, he suddenly had an awakening. He went to visit Shuanglin Zheng'an Yin. Yin asked, 'Huangbo hitting Linji, how do you understand it?' The master said, 'Forcing the ox's head to eat grass.' Yin was surprised by this and kept him to serve as the director of the monastery. Later, he came into the world, serving at various temples, and eventually arrived at Jingshan Temple. Before his death, he wrote a verse saying, 'A guest under the ancestral master's gate, opens his mouth to discuss non-birth. Old me...'

百不會。日午打三更。遂逝。茶毗舌根不壞。建塔于圓照庵。

天界曇禪師法嗣

南京靈谷定巖凈戒禪師

參覺原。原舉桶箍爆因緣問之。師擬議未即答。原厲聲曰早遲八刻了也。師于言下大悟。師續刻頌古聯珠。行於叢林。

高峰妙禪師法嗣

杭州天目中峰明本禪師

杭之錢塘孫氏子。母夢無門開禪師持燈籠至家遂生。神儀挺秀具大人相。離襁褓便趺坐。能言便歌贊梵唄。參高峰于死關。晝夜精勤。困則以頭觸柱。一日誦金剛經至荷擔如來處。恍然開解。遂從高峰剃落。時年二十有四也。未幾觀流泉有省。即詣峰求證。峰打趁出。既而民間訛傳官選童男女。師問忽有人來問和尚討童男女時如何。峰曰我但度竹篦子與他。師言下洞然徹法源底。於是高峰書真贊付師曰。我相不思議。佛祖莫能視。獨許不肖兒。得見半邊鼻。有問峰諸弟子優劣。峰曰。如義首座固是一根老竹。其如七曲八曲。唯本維那卻是一竿上林新篁。他日成林未易量也。師居無定所。或船或庵。榜以幻住。僧俗爭相瞻禮。皆手加額曰江南古佛。延祐戊午仁宗皇帝聞而聘之。不至。制金襕袈裟賜之。號曰佛慈圓照廣慧禪師。院曰正宗。英宗皇帝亦封御香製衣即所居而脩敬焉。先是駙馬太尉沈王王璋常使人從師問法

【現代漢語翻譯】現代漢語譯本百不會禪師。有一天中午突然圓寂。火化后，舌頭沒有燒壞，于圓照庵建塔供奉。

天界曇禪師的法嗣

南京靈谷寺定巖凈戒禪師

參訪覺原禪師。覺原禪師舉『桶箍爆裂』的因緣來問他。定巖禪師猶豫，沒有立即回答。覺原禪師厲聲說：『已經遲了八刻了！』定巖禪師在言下大悟。之後，定巖禪師續寫《頌古聯珠》，在叢林中流傳。

高峰妙禪師的法嗣

杭州天目山中峰明本禪師

是杭州錢塘孫氏的兒子。他的母親夢見無門開禪師拿著燈籠來到家中，於是生下了他。明本禪師神采挺拔秀異，具有大人的相貌。還在襁褓中就能跏趺而坐，能說話后便歌唱讚美梵唄。他在死關參訪高峰禪師，日夜精勤，睏倦時就用頭撞柱子。有一天，誦讀《金剛經》至『荷擔如來』處，忽然開悟。於是跟隨高峰禪師剃度出家，當時二十四歲。不久，觀賞流水時有所領悟，便去高峰禪師處請求印證。高峰禪師打他，將他趕了出去。之後，民間訛傳官府要選拔童男童女。明本禪師問：『如果有人來向和尚討要童男童女時，該怎麼辦？』高峰禪師說：『我只把竹篦子給他。』明本禪師當下洞然徹悟法源的底蘊。於是高峰禪師寫了真贊交付給明本禪師，說：『我相不可思議，佛祖也不能看見。唯獨允許不肖的兒子，得見半邊鼻。』有人問高峰禪師諸位弟子的優劣，高峰禪師說：『如義首座固然是一根老竹，只是七彎八拐。唯獨明本維那卻是一竿上林新竹，他日成林不可限量。』明本禪師居住沒有定所，或在船上，或在庵中，題名為『幻住』。僧人和俗人爭相瞻仰禮拜，都用手加額說：『江南古佛』。元延祐戊午年（1318年），元仁宗皇帝聽說后聘請他，明本禪師沒有去。皇帝特製金襕袈裟賜給他，號為『佛慈圓照廣慧禪師』，寺院名為『正宗』。元英宗皇帝也賜予御香和製衣，就他所居住的地方加以修繕，表示敬意。此前，駙馬太尉沈王王璋常常派人嚮明本禪師問法。

【English Translation】 English version Chan Master Bai Buhui. He passed away suddenly at noon one day. After cremation, his tongue remained intact. A pagoda was built at Yuanzhao Nunnery to enshrine him.

Dharma Heir of Chan Master Tianjie Tan

Chan Master Dingyan Jingjie of Linggu Temple in Nanjing

He visited Chan Master Jueyuan. Chan Master Jueyuan used the 'bursting of a bucket hoop' as a koan to question him. Chan Master Dingyan hesitated and did not answer immediately. Chan Master Jueyuan sternly said, 'It is already eight quarters late!' Chan Master Dingyan had a great enlightenment upon hearing this. Afterwards, Chan Master Dingyan continued to write 'Collection of Praises on Ancient Koans,' which circulated in the monasteries.

Dharma Heir of Chan Master Gaofeng Miao

Chan Master Zhongfeng Mingben of Tianmu Mountain in Hangzhou

He was the son of the Sun family in Qiantang, Hangzhou. His mother dreamed that Chan Master Wumen Kai came to her home with a lantern, and then she gave birth to him. Chan Master Mingben had a tall and outstanding appearance, possessing the features of a great man. He could sit in the lotus position even in his swaddling clothes, and he sang praises of Brahmanic hymns as soon as he could speak. He visited Chan Master Gaofeng in the 'death retreat,' diligently working day and night, and hitting his head against the pillar when he was sleepy. One day, while reciting the Diamond Sutra to the passage 'bearing the Tathagata,' he suddenly had an enlightenment. Then he followed Chan Master Gaofeng to be tonsured and become a monk, at the age of twenty-four. Soon after, he had an insight while watching the flowing spring, and went to Chan Master Gaofeng to request confirmation. Chan Master Gaofeng hit him and drove him out. Later, there was a rumor among the people that the government was selecting young boys and girls. Chan Master Mingben asked, 'If someone comes to the abbot to ask for young boys and girls, what should be done?' Chan Master Gaofeng said, 'I will just give him the bamboo staff.' Chan Master Mingben immediately understood the essence of the Dharma source. Then Chan Master Gaofeng wrote a true eulogy and gave it to Chan Master Mingben, saying, 'My appearance is inconceivable, even the Buddhas and Patriarchs cannot see it. Only the unworthy son is allowed to see half of my nose.' Someone asked Chan Master Gaofeng about the merits of his disciples. Chan Master Gaofeng said, 'The Chief Seat Ruyi is indeed an old bamboo, but it is crooked in many ways. Only the Director Mingben is a new bamboo in the imperial garden, and his future growth is immeasurable.' Chan Master Mingben lived in no fixed place, sometimes on a boat, sometimes in a hermitage, named 'Illusion Dwelling'. Monks and laypeople competed to pay homage and prostrate, all saying with their hands on their foreheads, 'Ancient Buddha of Jiangnan'. In the year Wuwu of the Yanyou era (1318) of the Yuan Renzong Emperor, the emperor heard of him and invited him, but Chan Master Mingben did not go. The emperor specially made a gold-embroidered kasaya and bestowed it upon him, with the title 'Buddha Compassionate Perfect Illumination Vast Wisdom Chan Master', and the temple was named 'Orthodox Lineage'. The Yuan Yingzong Emperor also bestowed imperial incense and clothing, and renovated the place where he lived to show respect. Before this, the Prince Consort Grand Commandant Shen Wang Wang Zhang often sent people to ask Chan Master Mingben about the Dharma.

。意以為未足。請于上親往見之。請師升座。為眾普說曰。大道無為。大功不宰。大善無跡。大位不居。一切處海印發光。千萬古金枝挺秀。訪圓通大士于潮音洞里。買石得云饒。修如意輪期于明慶寺中。移花兼蝶至。香風奏四天之樂。梵音轟大地之雷。二千載已現國王。五百劫常為世主。一大藏教隨機運轉。百千妙行任意發揮。祝萬歲於九重。保三韓于上國。此是太尉沈王海印居士尋常行履處。只如今日偕行宣政院使平章相國王子從官。高登天目。下視人寰。且佛法相應一句如何指陳。匝天匝地祥雲起。無古無今瑞氣騰。小參。大道在目前。山是山水是水。玄機超物表。聖非聖凡非凡。一念洞然。萬緣廓爾。水晶宮秋容淡淡。森羅萬象吞吐明月珠。松雪齋灝氣沉沉。屏凡六窗交徹寶絲網。無一物不彰至化。無一事不演真乘。莊周雖蝶夢枕邊。敢保其當機罔措。子韶雖蛙聞月下。未許其覿面施呈。者一著子。名不得狀不得。即其知處已陷情圍。事亦然。理亦然。與么會時早沉識海。所以道。神光獨耀萬古徽猷。入此門來莫存知解。且不存知解底句如何指陳。玉宇秋高無限界。金園春事政敷腴。示眾。慧劍單提日用中。天然元不犯磨礱。神號鬼哭喪魂膽。遍野橫屍不露鋒。古人與么說話。已是自傷己命了也。殊不知我王

【現代漢語翻譯】現代漢語譯本（太尉）意猶未盡，請（皇上）親自前往拜見（國一禪師）。（皇上）請（國一禪師）升座，為大眾開示說：『大道的執行是無為的，偉大的功德是無法用宰相來比擬的，偉大的善行是不留痕跡的，崇高的地位是不去佔據的。一切處所都如海印（大海平靜時能反映萬象）般發光，千萬年古老的金枝挺拔秀麗。在潮音洞里尋訪圓通大士（觀音菩薩），買石頭卻得到了雲彩的環繞。在明慶寺中修持如意輪（觀音菩薩的法器），移植花木時蝴蝶也隨之而來。香風演奏著四天王（佛教護法神）的音樂，梵音轟鳴如大地上的雷霆。二千年前已經顯現為國王，五百劫（極長的時間單位）中常常作為世間的主宰。一大藏教（佛教經典的總稱）隨機運轉，百千種妙行任意發揮。祝願萬歲（皇帝）在九重（皇宮）之中安康，保衛三韓（古代朝鮮半島的三個國家）在上國（中國）的庇護之下。』『這裡是太尉沈王海印居士平常修行的地方。只是今日與宣政院使平章相國王子從官一同，高登天目山，下視人間。那麼佛法相應的一句該如何指明呢？』『匝天匝地祥雲起，無古無今瑞氣騰。』（國一禪師）小參（禪宗的一種說法形式）：『大道就在眼前，山是山，水是水。玄妙的機理超越了事物的表象，聖不是聖，凡不是凡。一念之間洞然明白，萬般因緣廓然空寂。水晶宮秋色淡淡，森羅萬象吞吐著明亮的月亮。松雪齋充滿著浩然正氣，屏風上六扇窗戶交織成珍貴的絲網。沒有一物不彰顯至高的化育，沒有一事不演說真實的佛法。莊周即使在蝶夢的枕邊，也難以保證他能當機立斷，不至於手足無措。子韶即使在月下聽到蛙聲，也未必能面對面地施展佛法。這一著啊，無法用語言來形容，無法用形象來描繪。即使知道它，也已經陷入了情感的包圍。事情是這樣，道理也是這樣。這樣領會的時候，早就沉溺在意識的海洋里了。所以說，神光獨自照耀，萬古功業。進入此門，不要存有知解。』『那麼不存知解的句子該如何指明呢？』『玉宇秋高無限界，金園春事正繁榮。』（國一禪師）開示大眾：『慧劍單獨提起，在日常使用之中，天然本自如此，不須磨礪。神號鬼哭，喪魂失膽，遍野橫屍，卻不露鋒芒。』『古人這樣說話，已經是自傷性命了。殊不知我王（皇帝）』

【English Translation】 English version The Grand Commandant still felt it was not enough and requested the Emperor to personally visit (Zen Master Guoyi). The Emperor invited (Zen Master Guoyi) to ascend the seat and give a universal sermon to the assembly, saying: 'The Great Dao operates through non-action (Wuwei), great merit cannot be measured by a prime minister, great virtue leaves no trace, and the highest position is not occupied. Everywhere, like the sea-seal (the ocean reflecting all phenomena when calm), light emanates, and the golden branches of thousands of ages stand tall and beautiful. Seeking the Great Being of Perfect Penetration (Avalokiteshvara Bodhisattva) in the Cave of the Tide Sound, buying stones yields clouds that encircle. Cultivating the Wheel of Wishes (Avalokiteshvara's attribute) in Mingqing Temple, transplanting flowers brings butterflies along. Fragrant winds play the music of the Four Heavenly Kings (Buddhist guardian deities), and the Brahma sound roars like thunder on the earth. Two thousand years ago, he already manifested as a king, and for five hundred kalpas (extremely long time units), he has often been the master of the world. The entire Tripitaka (the collection of Buddhist scriptures) turns according to circumstances, and hundreds of thousands of wonderful practices are freely displayed. Wishing the Emperor longevity within the ninefold palace (imperial palace), and protecting the Three Hans (ancient Korean kingdoms) under the protection of the Upper Kingdom (China).' 'This is where Grand Commandant Shen Wang, the lay Buddhist Haiyin, usually practices. It is just that today, together with the Envoy of the Xuanzheng Yuan, the Prime Minister, the Prince, and the officials, we ascend high Mount Tianmu and look down upon the human world. So, how should we point out the phrase that corresponds to the Buddha-dharma?' 'Auspicious clouds rise across the sky and earth, and auspicious energy soars without beginning or end.' (Zen Master Guoyi) gave a short teaching (a form of Zen discourse): 'The Great Dao is right before your eyes, mountains are mountains, and water is water. The profound mechanism transcends the appearance of things, the saint is not a saint, and the ordinary is not ordinary. In a single thought, everything is clearly understood, and all conditions are vast and empty. The Crystal Palace has a faint autumn color, and the myriad phenomena swallow and spit out bright moon pearls. The Songxue Studio is filled with majestic energy, and the six windows on the screen intertwine into a precious silk net. There is nothing that does not manifest the supreme transformation, and there is nothing that does not expound the true Dharma. Zhuang Zhou, even at the pillow of a butterfly dream, cannot guarantee that he can act decisively and not be at a loss. Zishao, even hearing the sound of frogs under the moon, may not be able to display the Dharma face to face. This move, ah, cannot be described in words, and cannot be depicted in images. Even knowing it, one has already fallen into the encirclement of emotions. Things are like this, and principles are like this. When understanding in this way, one has long been immersed in the ocean of consciousness. Therefore, it is said that the divine light shines alone, and the achievements of ten thousand ages. Entering this gate, do not harbor knowledge and understanding.' 'So, how should we point out the phrase that does not harbor knowledge and understanding?' 'The jade sky is high in autumn without limit, and the spring affairs of the golden garden are flourishing.' (Zen Master Guoyi) instructed the assembly: 'The wisdom sword is raised alone, in daily use, it is naturally so, without the need for sharpening. Gods wail and ghosts cry, losing their souls and courage, corpses lie across the fields, yet it does not reveal its edge.' 'The ancients spoke like this, already harming their own lives. Little do they know, my King (the Emperor)'

庫內無如是刀。佛成道日示眾。玄玄絕待。妙妙無依。獨露真常。全彰至體。名不得狀不得。雪老冰枯。理無礙事無礙。天荒地迥。萬里云收午夜。四方星燦長空。揭開威音那畔腦門。圓陀陀光爍爍。擉瞎髑髏背後眼光。凈裸裸赤條條。勒回三萬劫。風飛雷厲之神機。突出五千軸。海涌云屯之𥧌語。大眾。釋迦老子來也。即今在諸人眼睛裡。仰見明星。頂𩕳上成等正覺。你諸人還覺眉毛動也無。如其未委。各請歸堂。至治癸亥八月十四早書偈辭眾曰。我有一句。分付大眾。更問如何。無本可據。置筆安坐而逝。后七年天曆己巳春文宗皇帝賜謚智覺禪師。塔曰法雲。元統二年賜廣錄三十卷入藏。號普應國師。

杭州天目正宗寺斷崖了義禪師

湖之德清湯氏子。年十七有禪者誦高峰上堂語曰。欲窮千里目更上一層樓。師曰此大善知識必能為人抽釘㧞楔。遂往見。聞峰舉牛過窗欞。師疑甚。他日過缽盂塘見松上雪墜有省。即呈頌曰。不問南北與東西。大地山河一片雪。聲未絕。峰痛棒。不覺隕身崖下。及出乃自誓七日取證。遂端直堅豎忘廢𥨊食。夜則攀樹露立達旦。未至所期豁然大悟。馳至死關呼曰老和尚今日瞞我不得也。呈頌曰。大地山河一片雪。大陽一照更無蹤。自此不疑諸佛祖。更無南北與西東。峰上堂

曰。二十餘年佈個漫天網子打鳳羅龍。竟不曾遇著一個蝦蟹。今日不期有個蟭螟蟲撞入網中。固是不堪上眼。三十年後向孤峰絕頂揚聲大叫。且道叫個什麼。大地山河一片雪。師即奪拂子。為眾舉揚呵勵同學辭不少巽。復曰。盡大地有一人發真歸元某甲皆知之。有僧參峰次。峰令見師。師曰驀直去。師從此剃落。所至歸重。泰定三年師狥眾請坐正宗寺一載。示眾。若要超凡入聖永脫塵勞。直須去皮換骨。絕後更蘇。如寒灰髮焰。枯木成榮。豈可作容易想。我在老和尚處多年。每被大棒打。痛徹骨髓。不曾有一念遠離心。直至今日才觸著痛處。不覺涕流。豈似你等歡喜踴躍。咬著些子苦味便乃掉頭弗顧。殊不知苦味能除百病。大凡工夫若到省力時。如順水流舟。只要梢公牢牢把舵。才有絲毫異念生。管取喪身失命。若到純一處。不可起一念精進心。不可起一念懈怠心。不可起一念求悟心。不可起一念得失心。才有念生即被一切邪魔入你心胕。使爾顛狂胡說亂道。永作魔家眷屬。佛也難救你。戒之戒之。元統元年除日謂從者曰。有一件事天來大。你還委悉么。良久曰。明日是年朝。正月六日詣法雲塔西指空地曰。更好立個無縫塔。其晚與禪者談笑至夜分。乃曰老僧明日天臺去也。者曰某甲隨師去。師曰你走馬也趁我不及。

翌午跏趺而化。壽七十二臘四十九。初中峰示寂會葬齋次。師笑謂眾曰后十二年更為老僧一會。至是十二年矣。賜佛慧圓明正覺普度大師。弟子輩遂從師所指之處建塔焉。

杭州天目山大覺寺布衲祖雍禪師

明州寧海人。得旨于高峰。躬執樵㸑。貌甚黧瘠。戇而少文。嘗和永明山居偈曰。我要心灰即便灰。何須更去覓良媒。千差路口齊關斷。萬別機頭盡截摧。就樹縛茅成屋住。拾荊編戶傍溪開。是他懶瓚無靈驗。惹得天書三度來。又曰。尋常冷解自知非。退步沉蹤住翠微。掃蕩百年榮辱夢。倒回多劫本根機。蟻因覓穴沿階走。蝶為尋花遍圃飛。須信先天並后地。洞然物物有真歸。初鶴沙瞿公霆為高峰建寺于蓮花峰下。請名大覺峰。命師攝管。及峰沒乃任住持。后遷中竺。嘗有念珠一串被鴉銜去。次日復銜來還。眾莫不異之。一日無恙書偈辭眾安坐而逝。

處州白雲空中以假禪師

得法高峰。后棲白雲山。四方禪侶聞風來赴。履滿戶外。至元丙子夏一日援筆書偈曰。地水火風先佛記。掘地深埋第一義。一免檀那幾片柴。二免人言無舍利。趺坐而寂。

靈云定禪師法嗣

洪州般若絕學世誠禪師

示眾。兄弟家三年五年做工夫無個入處。將從前話頭拋卻。不知行到中途而廢。可

【現代漢語翻譯】現代漢語譯本第二天中午，他結跏趺坐圓寂。享年七十二歲，僧臘四十九年。當初中峰禪師圓寂舉行會葬齋時，禪師笑著對大家說：『十二年後，再為老僧舉辦一次法會。』到這時，正好是十二年。朝廷賜謚號為佛慧圓明正覺普度大師。弟子們便在他所指的地方建造了塔。

杭州天目山大覺寺布衲祖雍禪師

是明州寧海人。得到高峰禪師的教誨，親自劈柴燒火。外貌非常黝黑瘦弱，憨厚少言。曾經和永明禪師的山居偈說：『我要心灰就心灰，何須再去尋找良媒？千差萬別的路口一齊關閉斷絕，萬種不同的機頭全部截斷摧毀。就著樹木捆紮茅草建成房屋居住，拾取荊棘編成籬笆在溪邊打開門戶。是那懶瓚沒有靈驗，惹得皇帝詔書三次到來。』又說：『尋常冷淡清醒自覺不對，退步隱藏軌跡住在翠微山。掃蕩百年榮辱的夢幻，倒轉多劫以來的根本機要。螞蟻因為尋找洞穴沿著臺階走，蝴蝶爲了尋找花朵飛遍園圃。必須相信先天和後天，洞然明白萬物都有真正的歸宿。』當初鶴沙瞿公霆為高峰禪師在蓮花峰下建造寺廟，請命名為大覺峰，命令禪師主管。等到高峰禪師圓寂后，就擔任住持。後來遷到中竺寺。曾經有一串念珠被烏鴉銜走，第二天又銜回來。大家都覺得很奇異。有一天，他安然無恙地寫下偈語辭別大眾，安然坐化。

處州白雲空中以假禪師

得到高峰禪師的法脈。後來隱居在白雲山，四方禪友聞風而來，門外鞋子堆滿。至元丙子年（1276年）夏天，有一天拿起筆寫下偈語說：『地水火風是先佛的記載，掘地深埋是第一義諦。一免施主幾片柴火，二免人們議論沒有舍利。』然後結跏趺坐圓寂。

靈云定禪師法嗣

洪州般若絕學世誠禪師

對大眾開示說：『各位同修三年五年做功夫沒有入門的地方，將從前的話頭拋棄，不知道走到中途就停止了，可惜啊！』

【English Translation】 English version The next day at noon, he passed away in the lotus position. He lived to be seventy-two years old, with forty-nine years as a monk. Initially, during the memorial service for the passing of Zen Master Zhongfeng, the master smiled and said to the assembly, 'Twelve years from now, hold another gathering for this old monk.' It was exactly twelve years later. The court bestowed the posthumous title of 'Great Master of Buddha Wisdom, Perfect Enlightenment, and Universal Salvation.' The disciples then built a pagoda at the place he had indicated.

Zen Master Bu Na Zuyong of Dajue Temple on Mount Tianmu in Hangzhou

He was a native of Ninghai in Mingzhou. He received instruction from Zen Master Gaofeng and personally chopped wood and made fires. His appearance was very dark and thin, and he was honest and not very literate. He once composed a verse in response to Zen Master Yongming's mountain dwelling verse, saying: 'If I want my mind to turn to ashes, it will turn to ashes. Why bother seeking a good matchmaker? All the crossroads of a thousand differences are closed off, and the starting points of ten thousand distinctions are completely cut off and destroyed. I bind thatch to trees to make a house to live in, and pick thorns to weave a fence, opening a gate beside the stream. It is because Lan Zan (a recluse monk) had no spiritual efficacy that he attracted imperial edicts three times.' He also said: 'Usually, I coldly understand and know my faults. I retreat and hide my tracks, dwelling in the verdant mountains. I sweep away the dreams of a hundred years of honor and disgrace, and reverse the fundamental mechanisms of many kalpas. Ants walk along the steps seeking holes, and butterflies fly all over the garden seeking flowers. You must believe that both the pre-heaven and post-heaven realms are clearly aware that all things have a true home.' Initially, Qu Gongting of Hesha built a temple for Zen Master Gaofeng at the foot of Lotus Peak, requesting it to be named Dajue Peak, and ordered the master to manage it. After Zen Master Gaofeng passed away, he took over as abbot. Later, he moved to Zhongzhu Temple. Once, a string of prayer beads was taken away by a crow, but the next day it brought them back. Everyone found it very strange. One day, he wrote a verse bidding farewell to the assembly without any illness, and passed away peacefully in a seated position.

Zen Master Yijia Kongzhong of Baiyun Mountain in Chuzhou

He received the Dharma lineage from Zen Master Gaofeng. Later, he lived in seclusion on Baiyun Mountain. Zen practitioners from all directions came to him upon hearing of his reputation, and the shoes outside his door piled up. In the summer of the Bingzi year of the Zhiyuan era (1276 AD), one day he picked up a brush and wrote a verse saying: 'Earth, water, fire, and wind are recorded by the previous Buddhas. Deeply burying the ground is the first principle. One avoids the donors a few pieces of firewood, and two avoids people saying there are no relics.' Then he sat in the lotus position and passed away.

Dharma Successor of Zen Master Lingyun Ding

Zen Master Shicheng of Hongzhou Prajna Juexue

He addressed the assembly, saying: 'Brothers, after three or five years of practice, there is no entry point. Throwing away the previous topic of conversation, not knowing that you stop halfway is a pity!'

惜前來許多心機。有志之士看眾中柴干水便僧堂溫暖。發願三年不出門。決定有個受用。有等才做工夫心地清凈。但見境物現前便成四句。將謂是大了當人。口快舌便誤了一生。三寸氣消將何保任。佛子若欲出離。參須實參。悟須實悟。

徑山陵禪師法嗣

金葉府云黃山寶林桐江紹大禪師

世居嚴之桐江。姓吳氏。幼入鳳山寺為沙彌。及受具后。首上雙徑謁虛谷。得其單傳之旨。久之辭去。歷參名宿。乃曰吾今而後知法之無異味也。復歸徑山。時東嶼海唱道凈慈。請師主藏。每夜敷席于地。映佛前燈閱大藏。至三過遂盡通其旨。至順壬申出世嚴之烏龍。后遷智者寶林。至己亥八月七日集眾訣別。眾請書偈。師接筆擲地曰。縱書到彌勒下生。寧復離此耶。遂翛然而。化茶毗舍利如紺珠色。齒牙數珠不壞。

杭州徑山竺遠正源禪師

南康歐陽氏子。年二十七始受具。首謁虛谷。谷以龍潭滅紙燭話問之。師曰焦石可破層冰。谷曰破后奚為。師曰探索乃知。谷曰所知者何事。師擬對。谷便打。師悚然默喻。后五主巨剎。其住靈隱時厄于回祿。而師所居獨存。似有神相之者。住徑山日。賜號佛慧慈照普應禪師。至元十二年六月將寂。預告日期書偈而化。塔全身於徑山。弟子剪爪發分瘞諸處。皆有

【現代漢語翻譯】現代漢語譯本：可惜之前花費了許多心思。有志之士看到大眾中柴火燒盡、水也用完，僧堂卻依然溫暖。發願三年不出門，決定要有所成就。有些人剛開始做功夫，心地清凈，但一見到外物出現，便成了四句偈語，自以為是開悟之人。口齒伶俐、說話快捷反而耽誤了一生。一旦斷氣，又靠什麼來保障呢？佛弟子如果想要解脫生死輪迴，必須真參實參，悟須實悟。

徑山陵禪師的法嗣

金葉府云黃山寶林桐江紹大禪師

世居嚴州桐江，姓吳。年幼時入鳳山寺做沙彌。等到受了具足戒后，首先前往雙徑拜見虛谷禪師，得到了他的心法傳承。過了很久，紹大禪師辭別虛谷，遊歷參訪各處名宿。於是說：『我現在才知道佛法沒有什麼特別的味道啊。』又回到徑山。當時東嶼海禪師在凈慈寺弘揚佛法，請紹大禪師主管藏經樓。紹大禪師每晚都在地上鋪設蓆子，藉著佛前的燈光閱讀大藏經，讀了三遍就完全通曉了其中的旨意。至順壬申年（1332年）在嚴州烏龍寺開法傳道，後來遷往智者寶林寺。至正己亥年（1359年）八月初七，召集眾人訣別。眾人請求他寫偈語。紹大禪師拿起筆扔在地上說：『縱然寫到彌勒佛下生，難道能離開這個嗎？』於是安詳地圓寂了。火化后，舍利呈現紺青色，牙齒和念珠沒有燒壞。

杭州徑山竺遠正源禪師

南康歐陽氏之子。二十七歲才受具足戒。首先拜見虛谷禪師。虛谷禪師用龍潭和尚吹滅紙燭的典故來問他。正源禪師說：『焦石可以破開厚冰。』虛谷禪師問：『破開之後又如何呢？』正源禪師說：『探索之後才知道。』虛谷禪師問：『所知道的是什麼事？』正源禪師剛要回答，虛谷禪師就打了他。正源禪師悚然領悟。後來正源禪師主持過五座大寺。他住持靈隱寺時，寺院遭遇火災，只有他居住的地方倖存，好像有神靈相助一樣。住持徑山寺時，被賜予『佛慧慈照普應禪師』的稱號。至元十二年（1275年）六月將要圓寂時，預先告知日期，寫下偈語后圓寂。全身安葬在徑山。弟子們剪下他的指甲和頭髮，分別埋葬在各處，都有...

【English Translation】 English version: It's a pity so much effort was spent in the past. Those with aspirations see that among the masses, the firewood is exhausted, and the water is used up, yet the monks' hall remains warm. Vowing to stay indoors for three years, determined to achieve something. Some have just begun their practice, their minds are pure, but as soon as external objects appear, they form four-line verses, presuming themselves to be enlightened. Quick speech and a nimble tongue only delay their entire lives. Once the last breath is gone, what will they rely on? Buddhist disciples, if you wish to escape the cycle of birth and death, you must truly practice and truly awaken.

Dhyana Master Ling of Jing Mountain's Dharma Successor

Great Dhyana Master Shao of Yunhuang Mountain Baolin Temple, Tongjiang, Jinyefu

He was a native of Tongjiang in Yanzhou, with the surname Wu. As a child, he entered Fengshan Temple as a Shami (novice monk). After receiving the full precepts, he first went to Shuangjing to visit Dhyana Master Xugu, receiving his single-lineage transmission. After a long time, he bid farewell and traveled to visit famous masters. Then he said, 'Now I know that the Dharma has no special flavor.' He returned to Jing Mountain. At that time, Dhyana Master Dongyu Hai was propagating the Dharma at Jingci Temple, and invited Master Shao to manage the Sutra Library. Every night, Master Shao would spread a mat on the ground and read the Great Treasury of Scriptures by the light of the lamp in front of the Buddha, and after reading it three times, he fully understood its meaning. In the year Renshen (1332) of the Zhishun era, he began to preach at Wulong Temple in Yanzhou, and later moved to Zhizhe Baolin Temple. On the seventh day of the eighth month of the Jihai year (1359), he gathered the assembly to bid farewell. The assembly requested him to write a verse. Master Shao picked up the pen and threw it on the ground, saying, 'Even if I write until Maitreya Buddha descends, can I ever leave this?' Then he passed away peacefully. After cremation, the Sharira (relics) were the color of dark blue pearls, and his teeth and rosary remained intact.

Dhyana Master Zhengyuan of Jing Mountain, Hangzhou

A son of the Ouyang family of Nankang. He did not receive the full precepts until he was twenty-seven years old. He first visited Dhyana Master Xugu. Xugu asked him about the story of Longtan extinguishing the paper candle. Master Zhengyuan said, 'A scorched stone can break through thick ice.' Xugu asked, 'What happens after it is broken?' Master Zhengyuan said, 'One knows after exploring.' Xugu asked, 'What is it that one knows?' As Master Zhengyuan was about to answer, Xugu struck him. Master Zhengyuan was startled and understood. Later, Master Zhengyuan presided over five large temples. When he was residing at Lingyin Temple, the temple was struck by fire, but only his residence survived, as if protected by the gods. When he was residing at Jing Mountain Temple, he was given the title 'Buddha Wisdom Compassionate Illumination Universal Response Dhyana Master'. In the sixth month of the twelfth year (1275) of the Zhiyuan era, he was about to pass away, and he foretold the date, wrote a verse, and then passed away. His whole body was buried at Jing Mountain. His disciples cut off his nails and hair and buried them in various places, all of which have...

舍利叢生。其靈異愿著如此。

道場信禪師法嗣

嘉興府福源寺石屋清珙禪師

蘇之常熟溫氏子。依本州興教崇福寺出家。二十祝髮具戒。後首參高峰授以萬法歸一話。服勤三年。次住建陽西峰參及庵。庵問何處來。師曰天目。庵曰有何指示。師曰萬法歸一。庵曰汝作么生會。師無語。庵曰。此是死句。甚麼害熱病底教汝與么。師拜求指的。庵曰。有佛處不得住。無佛處急走過。意旨如何。師答不契。庵曰者個亦是死句。師不覺汗下。遂求依止。后入室。庵再理前話詰之。師曰上馬見路。庵呵曰在此六年猶作者個見解。師發憤棄去。途中忽舉首見楓亭。豁然有省。回語庵曰。有佛處不得住也是死句。無佛處急走過也是死句。某甲今日會得活句了也。庵曰汝作么生會。師曰清明時節雨初晴。黃鸝枝上分明語。庵頷之。久之辭去。庵門送之曰。他日與子同龕。未幾及庵住湖之道場。師再參。命典藏。后卓庵于天湖。元統辛未住當湖福源。上堂。把住也鋒芒不露。放行也十字縱橫。水云深處相逢卻在千峰頂上。千峰頂上相逢卻在水云深處。今朝福源寺里開堂演法。昨日天湖庵畔墾土耕煙。所以道法無定相遇緣即宗。可傳真寂之風。仰助無為之化。正與么時如何。卓拄杖曰。九萬里鵬才展翼。一千年鶴更翱

【現代漢語翻譯】現代漢語譯本舍利叢生，其靈異願力就是這樣。

道場信禪師的法嗣

嘉興府福源寺的石屋清珙禪師

是蘇州常熟溫氏的兒子。在本州的興教崇福寺出家。二十歲時剃度並受具足戒。後來初次參訪高峰禪師，高峰禪師授予他『萬法歸一』的話頭。他勤奮參究三年。之後住在建陽西峰參及庵。及庵問：『你從哪裡來？』禪師說：『天目山。』及庵說：『有什麼指示嗎？』禪師說：『萬法歸一。』及庵說：『你是怎麼理解的？』禪師無言以對。及庵說：『這是死句。哪個得了熱病的人教你這麼說的？』禪師拜求指點。及庵說：『有佛處不得住，無佛處急走過。』意旨如何？禪師回答不契合。及庵說：『這個也是死句。』禪師不禁汗流浹背，於是請求依止。後來入室，及庵再次提起之前的話詰問他。禪師說：『上馬見路。』及庵呵斥道：『在這裡六年了，還是這種見解。』禪師發憤離開。途中忽然抬頭看見楓亭，豁然開悟。回去告訴及庵說：『有佛處不得住也是死句，無佛處急走過也是死句。我今天明白了活句了。』及庵說：『你是怎麼理解的？』禪師說：『清明時節雨初晴，黃鸝在枝頭鳴叫得清清楚楚。』及庵點頭認可。過了很久，禪師告辭離去。及庵送他出門說：『將來與你同龕。』不久及庵住持湖之道場，禪師再次參訪，被任命為典藏。後來在天湖獨自建庵。元統辛未年（1331年）住持當湖福源寺。上堂說法：『把住時鋒芒不露，放開時縱橫交錯。水云深處相逢，卻在千峰頂上。千峰頂上相逢，卻在水云深處。』今天在福源寺里開堂演法，昨天還在天湖庵畔墾土耕田。所以說道法沒有固定的相，遇到機緣就是宗旨。可以傳揚真寂的禪風，仰仗無為的教化。正在這個時候如何呢？』卓拄杖說：『九萬里的鵬鳥才展開翅膀，一千年的仙鶴更加自由地翱翔。』

【English Translation】 English version Sarira (relics, remains) profusely arise. Such is the spiritual and wondrous power of their vows.

Successor of Dharma Master Daochang Xin

Zen Master Qinggong of Shiwu (Stone House) at Fuyuan Temple in Jiaxing Prefecture

He was a son of the Wen family of Changshu in Suzhou. He left home at Xingjiao Chongfu Temple in his prefecture. At the age of twenty, he had his head shaved and received the complete precepts. Later, he first visited Zen Master Gaofeng, who gave him the topic of 『All dharmas return to one.』 He diligently contemplated this for three years. Later, he stayed at Jianyang Xifeng and visited Hermit Ji. Ji asked, 『Where do you come from?』 The Zen master said, 『Tianmu Mountain.』 Ji said, 『What instruction do you have?』 The Zen master said, 『All dharmas return to one.』 Ji said, 『How do you understand it?』 The Zen master was speechless. Ji said, 『This is a dead phrase. Which person suffering from heat sickness taught you to say this?』 The Zen master bowed and asked for guidance. Ji said, 『Where there is Buddha, do not stay; where there is no Buddha, pass by quickly.』 What is the meaning of this? The Zen master's answer did not match. Ji said, 『This is also a dead phrase.』 The Zen master couldn't help but sweat. Thereupon, he requested to rely on him. Later, upon entering the room, Ji again brought up the previous topic and questioned him. The Zen master said, 『Mounting the horse, one sees the road.』 Ji scolded, 『Having been here for six years, you still have this kind of understanding?』 The Zen master, indignant, left. On the way, he suddenly looked up and saw Fengting, and he suddenly awakened. He returned and told Ji, 『Where there is Buddha, do not stay, is also a dead phrase; where there is no Buddha, pass by quickly, is also a dead phrase. I understand the living phrase today.』 Ji said, 『How do you understand it?』 The Zen master said, 『In the clear and bright season, the rain has just cleared, and the orioles sing distinctly on the branches.』 Ji nodded in agreement. After a long time, the Zen master bid farewell and left. Ji saw him off at the door and said, 『One day, I will share a reliquary with you.』 Before long, Ji became the abbot of Daochang in Hu, and the Zen master visited again and was appointed as the librarian. Later, he built a hermitage alone at Tianhu. In the year Xinyou of the Yuantong era (1331), he became the abbot of Fuyuan Temple in Danghu. Ascending the hall, he said, 『When holding it, the sharp edge is not revealed; when releasing it, it is crisscrossed in all directions. Meeting in the depths of the water and clouds, yet it is on the summit of a thousand peaks. Meeting on the summit of a thousand peaks, yet it is in the depths of the water and clouds.』 Today, opening the hall and expounding the Dharma at Fuyuan Temple, yesterday, I was still cultivating the land and farming the smoke at Tianhu Hermitage. Therefore, the Dharma has no fixed form; encountering the opportunity is the principle. It can transmit the Zen style of true stillness, relying on the transformation of non-action. What about at this very moment?』 He struck the staff and said, 『The Peng bird of ninety thousand miles has just spread its wings, and the crane of a thousand years soars even more freely.』

翔。歲朝上堂。鏡清道新年頭佛法有。明教道新年頭佛法無。道是有也未必有。道是無也未必無。張公吃酒李公醉。趙州東壁掛葫蘆。上堂。吃飯要止飢。飲水要止渴。著衣要免寒。歸鄉要到家。學道要到三世諸佛開口不得處。參禪要到天下祖師插腳不入處。若不如此。倚他門戶傍他墻壁。聽人指揮吃人涕唾。總不丈夫。福源與么說話。良藥苦口。忠言逆耳。解制上堂。有佛處不得住。樓臺月色云收去。無佛處急走過。池塘荷葉風吹破。三千里外逢人不得錯舉。朗州山澧州水。四海五湖皇化里。腰包頂笠萬千千。問著盡言山與水。忽有不甘底出來道。山但言山水但言水。有甚麼過。良久云。未可全拋一片心。逢人且說三分話。居七年。退歸霞霧之天湖。至正間朝廷聞師名。降香幣以旌異。皇后賜金襕衣。壬辰秋七月二十四日示寂。與眾訣。侍僧問後事如何。遂書偈曰。青山不著臭屍骸。死了何須掘地埋。顧我也無三昧火。光前絕後一堆柴。擲筆而逝。阇維舍利五色燦然不知其數。塔于天湖之原。配及庵塔。示不忘同龕之記也。有弟子愚太古者。高麗人。親得師旨。嘗蒙說偈印可。有金鱗上直鉤之句。其王尊之為國師。聞師已逝。表奏朝廷。詔謚佛慈慧照禪師。仍入山分其舍利歸國建塔焉。

匡山源禪師法嗣

嘉興府海門天真惟則禪師

湖州費氏子。母夢異僧分衛。覺而有娠。及旦異香襲人。髫年出家。遍參楚石千巖一十八位尊宿。皆機緣不契。后聞匡廬無極源禪師。徑往叩之。源亦無啓發。后值源於廁上乃趨問曰如何是祖師西來意。源擒住曰道道。師于言下釋然頓悟。但搖手而已。源曰子有所得耶。師曰何得之有。曰子作道理會耶。師拂袖而出。遂服勤月餘。日益玄奧。適平山林公招主藏鑰。師往赴之。后眾請開法海門。上堂。僧問如何是向上事。師曰向下薦取。曰作么生向下薦取。師曰切莫動著。曰動著后如何。師曰與汝三十棒。乃曰。向上事。向下事。截斷兩頭休執滯。驀然放出鱉(鼻蛇)。咬殺方知難躲避。吽吽吽。海門今日忍俊不禁。越例為諸人通個訊息。汝等還委悉么。以拂子點一點曰。等閑拋下活人丹。浩浩清風動天地。上堂。三三三。九九九。海門潮音似雷吼。香浮菊圃獻金錢。靈感𣏌堤呈玉狗。你也有。我也有。捩轉南辰看北斗。正恁么時。高登海門峰頂。衝開碧落喝散白雲。現大人相。顯大神通底句子又作么生道。忽作修羅擎日月相曰。吞吐虛空擎日月。十方法界即全身。花朝上堂。花期月夕。蕊珠宮裡降神仙。柳約春風。綿繡叢中行綵女。鬧哄哄處顯示舍那性海。靜悄悄處埋沒普賢行門

【現代漢語翻譯】現代漢語譯本嘉興府海門天真惟則禪師（生卒年不詳）

湖州費氏之子。母親夢見一位奇異的僧人前來乞食，醒來后便有了身孕。等到孩子出生時，異香瀰漫整個房間。年幼時便出家，廣泛參訪了楚石、千巖等十八位尊宿（指有德行的老僧），但都未能契合機緣。後來聽聞匡廬無極源禪師（生卒年不詳）的名聲，便直接前去拜訪。無極源禪師也沒有給他任何啓發。後來，當無極源禪師在廁所時，他趨步上前問道：『如何是祖師西來意？』無極源禪師一把抓住他說：『道！道！』惟則禪師在言語之下豁然頓悟，只是搖了搖手。無極源禪師問：『你有所得嗎？』惟則禪師說：『有什麼可得的？』無極源禪師說：『你是在用道理來理解嗎？』惟則禪師拂袖而去。於是勤奮地服侍了一個多月，日益感到玄妙深奧。恰逢平山林公邀請他主持藏鑰（管理寺院事務），惟則禪師前去應邀。後來，大眾請求他在海門開法。上堂說法時，有僧人問：『如何是向上事？』惟則禪師說：『向下薦取。』僧人問：『作么生向下薦取？』惟則禪師說：『切莫動著。』僧人問：『動著后如何？』惟則禪師說：『與汝三十棒。』於是說：『向上事，向下事，截斷兩頭休執滯。驀然放出鱉(鼻蛇)，咬殺方知難躲避。吽吽吽。海門今日忍俊不禁，越例為諸人通個訊息。汝等還委悉么？』用拂子點一點說：『等閑拋下活人丹，浩浩清風動天地。』上堂說法時，說：『三三三，九九九，海門潮音似雷吼。香浮菊圃獻金錢，靈感𣏌堤呈玉狗。你也有，我也有，捩轉南辰看北斗。正恁么時，高登海門峰頂，衝開碧落喝散白雲，現大人相，顯大神通底句子又作么生道？』忽然作出修羅擎日月相說：『吞吐虛空擎日月，十方法界即全身。』花朝上堂說法時，說：『花期月夕，蕊珠宮裡降神仙。柳約春風，綿繡叢中行綵女。鬧哄哄處顯示舍那性海，靜悄悄處埋沒普賢行門。』

【English Translation】 English version Tianzhen Weize, Chan Master of Haimen, Jiaxing Prefecture (dates unknown)

He was the son of the Fei family of Huzhou. His mother dreamed of an unusual monk begging for food, and upon waking, she was pregnant. When the child was born, an unusual fragrance filled the room. He left home at a young age and visited eighteen venerable elders (respected senior monks) such as Chushi and Qianyan, but none of these encounters resonated with him. Later, hearing of Chan Master Wuji Yuan of Mount Kuanglu (dates unknown), he went directly to visit him. Yuan also offered no enlightenment. Later, when Yuan was in the toilet, he hurried forward and asked, 'What is the meaning of the Patriarch's coming from the West?' Yuan grabbed him and said, 'Speak! Speak!' Under these words, Weize suddenly awakened, simply shaking his head. Yuan asked, 'Have you gained something?' Weize said, 'What is there to gain?' Yuan said, 'Are you trying to understand with reason?' Weize brushed his sleeve and left. He then diligently served for over a month, increasingly feeling the profound mystery. It happened that Lin Gong of Pingshan invited him to manage the monastery's affairs (the 'key to the treasury'), and Weize went to accept the invitation. Later, the community requested him to open the Dharma at Haimen. During an assembly, a monk asked, 'What is the matter of upward striving?' Weize said, 'Recommend it downward.' The monk asked, 'How does one recommend it downward?' Weize said, 'Absolutely do not touch it.' The monk asked, 'What happens after touching it?' Weize said, 'I'll give you thirty blows.' Then he said, 'The matter of upward striving, the matter of downward striving, cut off both ends and cease clinging. Suddenly release the soft-shelled turtle (a type of snake), only when bitten will you know it's hard to escape. Hum, hum, hum. Haimen today cannot help but smile, exceptionally conveying a message to everyone. Do you all understand?'. He tapped with his whisk and said, 'Casually throwing down the elixir of life, the vast and clear wind moves heaven and earth.' During an assembly, he said, 'Three, three, three, nine, nine, nine, the tidal sound of Haimen is like thunder. Fragrance floats in the chrysanthemum garden, offering golden coins, spiritual inspiration presents jade dogs on the embankment. You have it, I have it, turn the Southern Dipper to look at the Northern Star. At just such a time, climbing high to the peak of Haimen, breaking open the blue sky and scattering the white clouds, how does one speak the phrase of manifesting the appearance of a great person and displaying great spiritual powers?' Suddenly assuming the appearance of an Asura holding up the sun and moon, he said, 'Swallowing and spitting out the void, holding up the sun and moon, the ten directions of the Dharma realm are the entire body.' During an assembly on the Flower Festival, he said, 'The time of flowers and the evening of the moon, immortals descend in the Palace of Stamen Pearls. The willow makes an appointment with the spring breeze, colorful women walk among the embroidered clusters. In the noisy and bustling place, the nature-ocean of Vairocana is revealed, in the quiet and silent place, the practice-gate of Samantabhadra is buried.'

。正恁么時。且道鬧中活計是。靜中活計是。海門則不然。良久彈指曰。兜率天宮彈寶幾。閻浮世界響金鐘。洪武初嘗預廣薦法會。以足疾賜歸。癸酉仲春示微疾。一日侵晨告眾曰吾去矣。侍者請偈。師厲聲曰。平常說底不是耶。即瞑目而逝。茶毗獲舍利無算。頂骨牙齒舌根不壞。建塔于福祐禪院。

瑞巖寶禪師法嗣

天臺華頂無見先睹禪師

臺之仙居葉氏子。資性秀穎。嗜讀書。過目成誦。從古田垕剃髮。參方山寶。一日作務次。渙然冰釋。山以偈印之曰。此心極廣大。虛空比不得。此道只如此。受持休外覓。師受命。築室華頂。一坐四十年。足未嘗輒越戶限。

高峰日禪師法嗣

日本國兜率院夢窗疏石國師

姓源氏。勢州人。宇多天王九世孫。母禱觀音。夢吞金色光而孕。暨長繪死屍九變之相。獨坐觀想。知色身不異空花。慨然有求道之意。十八為僧。夢遊中國疏山石頭二剎。一龐眉僧持達磨像授之。既窹曰洞明吾本心者其唯禪觀乎。初謁無隱范。次謁一山寧。山曰我宗無語句亦無一法與人。師曰愿和尚慈悲方便開示。山曰。本來廓然清凈。雖慈悲方便亦無。師疑悶無聊。見佛國高峰日公。叩請如前。峰曰一山云何。師述其問答。峰厲聲喝曰汝何不道和尚漏逗不少。師于言

下有省。辭歸舊隱常牧山。一夕坐久偶倚壁。忽然仆去。豁然大悟。有等閑擊碎虛空骨之句。求峰印可。峰曰西來密意汝今已得。善自護持。卓庵濃州。國王命師領南禪天龍等處。王妃延入宮中執弟子禮問道。賜號正覺。又加號心宗普濟。且遺以手書。其略曰。道振三朝。名飛四海。主天龍席。再轉法輪。秉佛祖權。摧魔軍壘。師以年高隱退。尋示寂。

開元祖禪師法嗣

開元佛果如照禪師

晉江蔡氏子。從本寺道符出家。開元合一。妙恩為第一世。師左右恩。恩甚器之。既而遍參天慧內發。深有所悟。復歸開元。恩益禮之。及恩遷化契祖嗣位。命師知藏。大德八年領後堂。十年移前堂。及祖沒。宣政院命師補其席嗣祖法。佛成道上堂。雪滿於山。星迴于天。一見便見。更待六年。瞿曇瞿曇。無端引得眾生起顛。倒東土望西天。又曰。雪窖生埋幸可憐。六年曾不動機緘。眼皮爆綻三更后。明破星兒即不堪。上聞賜佛果弘覺之號。至順二年無疾溘化。

紫籜道禪師法嗣

臺州瑞巖恕中無慍禪師

臺之臨海陳氏子。七歲入鄉校。讀書不煩再授。年未冠白父母依徑山寂照禪師剃落。謁竺元以狗子無佛性話。未破疑問才開口。被元一喝遂大悟。呈偈曰。狗子佛性無。春色滿皇都。趙州東

【現代漢語翻譯】現代漢語譯本：下有省。辭別歸隱於常牧山。一天晚上坐了很久，偶然靠在墻上，忽然倒下，豁然大悟。有了『等閑擊碎虛空骨』的詩句，請求高峰禪師印可。高峰禪師說：『西來的秘密心意你現在已經得到了，好好守護它。』卓庵禪師在濃州，國王命令他領管南禪天龍寺等地。王妃請他入宮，行弟子之禮，向他問道，賜號『正覺』，又加號『心宗普濟』，並且贈送親筆書信，信中大略說：『道行振興了三個朝代，名聲傳遍四海。主持天龍寺，再次轉動法輪。秉持佛祖的權柄，摧毀魔軍的營壘。』禪師因為年老而隱退，不久后圓寂。

開元祖禪師的法嗣

開元佛果如照禪師

晉江蔡氏之子，在本寺跟隨道符出家。開元寺的合一禪師和妙恩禪師是第一世。禪師在妙恩禪師左右，妙恩禪師非常器重他。不久后，他遍參諸方，天慧內發，深深有所領悟。又回到開元寺，妙恩禪師更加禮遇他。等到妙恩禪師圓寂，契祖禪師繼承住持之位，命禪師擔任知藏。元朝大德八年（1304年）領管後堂，大德十年（1306年）移管前堂。等到契祖禪師圓寂，宣政院命令禪師接替他的位置，繼承祖師的法脈。佛成道日上堂說法：『雪堆滿了山，星辰迴轉于天。一見便見，更待六年。瞿曇（釋迦牟尼佛），瞿曇（釋迦牟尼佛），無端引得眾生起顛倒，東土望西天。』又說：『雪窖生埋，幸可憐，六年曾不動機緘。眼皮爆綻三更后，明破星兒即不堪。』皇上聽聞后，賜號『佛果弘覺』。元朝至順二年（1331年）無疾而終。

紫籜道禪師的法嗣

臺州瑞巖恕中無慍禪師

臺州臨海陳氏之子，七歲進入鄉校，讀書不用再教。未成年時稟告父母，依徑山寂照禪師剃度出家。參謁竺元禪師，用『狗子無佛性』的話頭，還未打破疑問，剛一開口，被竺元禪師一喝，於是大悟。呈偈說：『狗子佛性無，春色滿皇都。趙州東'

【English Translation】 English version: Below there was a province. He resigned and returned to his old hermitage at Changmu Mountain. One evening, after sitting for a long time, he leaned against the wall and suddenly fell over, experiencing a sudden enlightenment. He had the line 'Casually shattering the bones of the void.' He sought approval from Zen Master Gaofeng. Zen Master Gaofeng said, 'The secret meaning from the West you have now obtained; cherish and protect it well.' Zen Master Zhuo'an was in Mino Province. The king ordered him to oversee Nanzan Tenryu-ji and other places. The queen consort invited him into the palace, performing the disciple's rite and asking him about the Way. She bestowed upon him the title 'Zhengjue' (Right Enlightenment), and further added the title 'Xinzong Puji' (Mind Sect Universal Salvation), and also left him a handwritten letter, which briefly said: 'The Dao flourishes in three dynasties, your name flies across the four seas. Presiding over Tenryu-ji, you turn the Dharma wheel again. Holding the authority of the Buddha ancestors, you destroy the fortresses of the demon armies.' The master retired due to old age and soon passed away.

Successor of Zen Master Kaiyuanzu

Zen Master Kaiyuan Foguo Ruzhao

A son of the Cai family of Jinjiang, he left home at this temple under Daofu. Kaiyuan's Heyi and Miaoe were the first generation. The master was at the side of En, and En greatly valued him. Soon after, he widely visited various places, and his innate wisdom arose, and he deeply understood something. He returned to Kaiyuan, and En treated him with even more respect. When En passed away, Qizu succeeded to the position of abbot, and ordered the master to be the keeper of the scriptures. In the eighth year of Dade (1304) of the Yuan Dynasty, he took charge of the rear hall. In the tenth year of Dade (1306), he moved to the front hall. When Qizu passed away, the Xuanzheng Yuan (Council of State Affairs) ordered the master to fill his position and succeed to the ancestral Dharma. On the day of Buddha's enlightenment, he ascended the hall and said: 'Snow fills the mountains, stars revolve in the sky. One glance and you see, wait another six years. Gautama (Sakyamuni Buddha), Gautama (Sakyamuni Buddha), pointlessly causing sentient beings to become confused, looking from the Eastern Land to the Western Heaven.' He also said: 'Buried alive in a snow cave, fortunately pitiable, for six years he never moved his mechanism. After the eyelids burst open in the third watch, breaking the star is unbearable.' The emperor heard of this and bestowed the title 'Foguo Hongjue' (Buddha Fruit Vast Enlightenment). In the second year of Zhishun (1331) of the Yuan Dynasty, he passed away without illness.

Successor of Zen Master Zituo Dao

Zen Master Ruizhong Wuwun of Ruiyan Temple in Taizhou

A son of the Chen family of Linhai in Taizhou, he entered the village school at the age of seven, and reading did not require re-teaching. Before adulthood, he told his parents and was tonsured by Zen Master Jizhao of Jingshan Temple. He visited Zhu Yuan with the topic of 'A dog has no Buddha-nature.' Before breaking the doubt, as soon as he opened his mouth, he was shouted at by Yuan, and then he had a great enlightenment. He presented a verse saying: 'A dog has no Buddha-nature, spring colors fill the imperial capital. Zhaozhou East'

院裡。壁上掛葫蘆。元乃發笑曰恁么會又爭得。師拂袖而出。初住明之靈巖。遷瑞巖。上堂。有問有答。日下挑燈。無問無答。兔頭截角。別資一路。萬里崖州。直下承當。且緩緩地。拈拄杖畫一畫云。天傾東南地傾西北。臨濟小廝兒。只具一隻眼。卓拄杖。喝一喝。上堂。祖師意。無別法。下地走穿卻鞋。上床眠脫卻襪。只恁么太誵訛。不恁么無合殺。溈山水牛。百丈野鴨。帶水拖泥不足觀。腦後圓光最輝赫。喝一喝。上堂。舉黃龍心禪師與夏公立劇談肇論。論萬物為自己。情與無情共一體。時有狗子臥香桌下。龍拈壓尺擊狗子。又擊香桌云。狗子有情即去。香桌無情自住。情與無情如何得成一體。公立不能加對。龍曰才涉思惟便成剩法。何曾會萬物為自己哉。黃龍老漢傷慈不少。夏公立如入寶山空手而回。諸人要會萬物為自己情與無情共一體么。捶殺有情狗子。碎卻無情香桌。盡情收拾將來。與他一團束縛。拋向東洋大海。自然灑灑落落。雖然。更須知有頂門一竅始得。拈拄杖擊香臺云。阿剌剌。阿剌剌。登山腳膝酸。啜茶舌頭滑。十字街頭石敢當。對月臨風吹尺八。至節小參。古佛心只如今。明月照幽谷。寒濤助夜砧。先德與么吐露。可謂千鈞之弩要待勍敵發機。萬斛之舟不為㘭堂創設。若是滄溟上客。閫外將

【現代漢語翻譯】現代漢語譯本：院子里，墻壁上掛著葫蘆。元（指某人，具體指代不明）於是發笑說：『像這樣會又有什麼用呢？』師父拂袖而去。起初住在明的靈巖寺，后遷到瑞巖寺。上堂說法時，有人提問，有人回答，就像在白天挑著燈籠一樣（比喻明白易懂）。沒有提問，沒有回答，就像兔子被截去頭角一樣（比喻無法下手）。另外開闢一條道路，即使遠在萬里之外的崖州（海南島），也要直接承擔。且慢慢地來。拿起拄杖畫了一下，說：『天向東南傾斜，地向西北傾斜。臨濟宗的小廝，只具一隻眼（比喻見解獨特）。』放下拄杖，喝一聲。上堂說法時說：『祖師的意旨，沒有別的什麼方法，下地走路穿破鞋子，上床睡覺脫掉襪子。』像這樣太隨便了，不像這樣又無法契合。溈山的水牛，百丈的野鴨，帶著水拖著泥不足為觀，腦後的圓光最為輝煌。喝一聲。上堂說法時，舉黃龍心禪師與夏公立辯論《肇論》的例子，辯論萬物為自己，有情與無情共一體。當時有狗臥在香桌下，黃龍禪師拿起鎮紙敲打狗，又敲打香桌說：『狗有情就走開，香桌無情就自己待著。有情與無情如何能成為一體呢？』夏公立不能回答。黃龍說：『才涉及思惟就成了多餘的說法，哪裡會明白萬物為自己呢？』黃龍老漢慈悲心不夠，夏公立就像進入寶山卻空手而回。各位想要明白萬物為自己，有情與無情共一體嗎？捶殺有情的狗，打碎無情的香桌，把所有的一切都收拾起來，與他一團束縛，拋向東洋大海，自然就會灑灑落落。雖然如此，更要知道有頂門一竅才行。拿起拄杖敲打香臺說：『阿剌剌，阿剌剌。登山腳膝酸，喝茶舌頭滑。十字街頭的石敢當，對著月亮臨著風吹尺八。』冬至節的小參，古佛的心就是現在，明月照耀幽深的山谷，寒冷的潮水幫助著夜晚的搗衣聲。先德這樣吐露，可謂千鈞的弩箭要等待強勁的敵人才能發射，萬斛的船不為狹小的廳堂而建造。如果是滄溟上的客人，閫外的將領

【English Translation】 English version: In the courtyard, a gourd hangs on the wall. Yuan (someone, specific reference unclear) then laughed and said, 'What's the use of being able to do it like this?' The master flicked his sleeve and left. Initially, he resided at Lingyan Temple in Ming, and later moved to Ruiyan Temple. When ascending the hall to preach, there were questions and answers, like carrying a lantern in daylight (a metaphor for clarity). Without questions or answers, it's like a rabbit with its head and horns cut off (a metaphor for being unable to start). Opening up another path, even if it's far away in Yazhou (Hainan Island), one must directly take responsibility. And take it slowly. He picked up his staff and drew a line, saying, 'The sky leans to the southeast, and the earth leans to the northwest. The young servant of the Linji school has only one eye (a metaphor for unique insight).' He put down his staff and shouted. When ascending the hall to preach, he said, 'The intention of the Patriarchs is nothing else; walking on the ground wears out shoes, going to bed takes off socks.' Like this, it's too casual; unlike this, it cannot be matched. Guishan's water buffalo, Baizhang's wild duck, dragging mud and water are not worth watching; the halo behind the head is the most brilliant. Shout! When ascending the hall to preach, he cited the example of Zen Master Huanglongxin debating the Zhaolun with Xia Gongli, arguing that all things are oneself, and sentient and non-sentient beings are one body. At that time, a dog was lying under the incense table. Zen Master Huanglong picked up a paperweight and struck the dog, and then struck the incense table, saying, 'If the dog is sentient, it will leave; if the incense table is non-sentient, it will stay. How can sentient and non-sentient beings become one body?' Xia Gongli could not answer. Huanglong said, 'As soon as thought is involved, it becomes superfluous talk; how can one understand that all things are oneself?' Old man Huanglong lacked compassion; Xia Gongli was like entering a treasure mountain and returning empty-handed. Do you all want to understand that all things are oneself, and sentient and non-sentient beings are one body? Beat to death the sentient dog, smash the non-sentient incense table, gather everything up, bind it into a bundle, and throw it into the Eastern Ocean; naturally, it will be free and unburdened. Although this is so, you must know that there is a hole in the crown of the head to succeed. He picked up his staff and struck the incense table, saying, 'A-la-la, A-la-la. Climbing the mountain makes the knees sore, drinking tea makes the tongue slip. The stone daredevil at the crossroads plays the xiao flute facing the moon and wind.' At the winter solstice small gathering, the mind of the ancient Buddha is now, the bright moon illuminates the deep valley, and the cold tide assists the sound of washing clothes at night. The former sages revealed it like this, it can be said that a thousand-pound crossbow must wait for a strong enemy to fire, and a ten-thousand-bushel boat is not built for a small hall. If it is a guest on the vast sea, a general outside the boudoir

軍。捩轉船頭踏翻射垛。自然中的于機先。豈用瞻風於五兩。所以道。譬如師子王哮吼。師子兒聞之皆增勇健。不見洞山問興平云如何是古佛心。平云汝心便是。洞山云雖然如是猶是某甲疑處。平云恁么即問取木人去。大眾。者些子見不破踏不著。饒伊辯如滿慈。智如鹙子。未免癡狂外邊走。今夜正當群陰剝盡一陽來複之時。聊與諸人聚話片時。敢問諸人。洞山與么問興平與么答。莫是將錯就錯借路經過么。莫是真實相為拳踢相赴么。如斯品論鄭州出曹門。只如興平末後云。恁么即問取木人去。此一轉語太殺慈悲。多少人曏者里錯會。有能於此撥開胸襟伸得口氣。何止醍醐灌頂。茍或未然。陋巷不騎金色馬。回來卻著破襕衫。后謝事入松巖。寄書退院。眾固請。師堅拒不允。洪武七年夏日本國主遣使入貢。就奏請師化其國。　上召師至闕下。師以老病辭。　上憫而不遣。遂住鄞之翠山。一日忽遘微疾。索筆書偈曰。七十八年無法可說。末後一句露柱饒舌。咄。端坐而逝。

慶元府天童了堂一禪師

至正二年住臺之紫籜。遷天寧天童。僧問。昔日寶壽開堂三聖橫身相為。臨濟住院普化盡力扶持。畢竟明甚麼邊事。師曰。兩頭俱坐斷。一劍倚天寒。曰。與么則五位君臣齊裂下。三玄戈甲一時收。師曰錯下名言

【現代漢語翻譯】現代漢語譯本軍。調轉船頭，踏翻射箭的靶垛，自然而然地就掌握了先機，哪裡用得著像擺渡的船伕那樣觀察風向呢？所以說，譬如獅子王怒吼，小獅子聽了都會更加勇猛強健。沒見到洞山（Dongshan，禪宗大師）問興平（Xingping，禪宗大師）什麼是古佛心嗎？興平說：『你的心便是。』洞山說：『雖然如此，還是我疑惑的地方。』興平說：『那麼就去問木頭人吧。』各位，這些道理如果見不破、摸不著，即使辯才如滿慈（Manzi，人名），智慧如鹙子（Qiuzi，人名），也免不了像癡狂的人一樣向外奔走。今夜正當群陰消盡、一陽復生的時候，姑且和各位聚在一起談論片刻。請問各位，洞山這樣問，興平這樣答，莫非是將錯就錯，借路經過嗎？莫非是真實地互相幫助，拳腳相向嗎？如果這樣品評，就像鄭州人從曹門出來一樣，不知所云。就像興平最後說的那句『那麼就去問木頭人吧』，這一句轉語太慈悲了，多少人在這裡錯誤理解。有誰能在此撥開胸襟，舒一口氣，那就不止是醍醐灌頂了。如果不能這樣，就像在簡陋的巷子里不騎金色的馬，回來卻穿著破舊的僧衣。後來謝絕世事，進入松巖。寄信辭去退院的職務，大家堅決請求他留下，禪師堅決不答應。洪武七年（1374年）夏天，日本國主派遣使者來進貢，順便奏請禪師去教化他們的國家，皇上召禪師到皇宮，禪師以年老多病為由推辭。皇上憐憫他，沒有勉強，於是禪師住在鄞縣的翠山。一天，忽然得了小病，拿起筆寫下偈語說：『七十八年，無法可說，末後一句，露柱饒舌。咄！』端坐而逝。慶元府天童了堂一禪師至正二年（1342年）住在臺州的紫籜，後來遷到天寧天童。有僧人問：『過去寶壽（Baoshou，地名）開堂時，三聖（Sansheng，人名）橫身阻擋；臨濟（Linji，人名）住院時，普化（Puhua，人名）盡力扶持。究竟說明了什麼事情？』禪師說：『兩頭都截斷，一劍倚天寒。』僧人說：『這樣說來，五位君臣一起崩裂，三玄戈甲一時收起。』禪師說：『錯下名言。』

【English Translation】 English version The army. Turning the bow of the boat and knocking over the shooting target is a natural way to seize the initiative. Why bother observing the wind like a ferryman? Therefore, it is said that like the lion king roaring, the lion cubs will become more courageous and stronger upon hearing it. Haven't you seen Dongshan (Dongshan, a Zen master) asking Xingping (Xingping, a Zen master) what the ancient Buddha's mind is? Xingping said, 'Your mind is it.' Dongshan said, 'Although it is so, it is still where I doubt.' Xingping said, 'Then go ask the wooden man.' Everyone, if you can't see through or touch these principles, even if your eloquence is like Manzi (Manzi, a person's name) and your wisdom is like Qiuzi (Qiuzi, a person's name), you will inevitably run around like a madman. Tonight, as the yin is exhausted and the yang is restored, let's gather together and talk for a while. May I ask everyone, Dongshan asked like this, and Xingping answered like this, could it be that they are making mistakes and passing by? Could it be that they are truly helping each other and fighting each other? If you comment like this, it's like the people of Zhengzhou coming out of Cao's gate, not knowing what they are talking about. Just like Xingping's last sentence, 'Then go ask the wooden man,' this turning phrase is too compassionate, and many people misunderstand it here. If anyone can open their minds here and take a breath, it will be more than just a醍醐灌頂 (tíhú guàndǐng, an enlightening experience). If not, it's like not riding a golden horse in a humble alley, but coming back wearing a tattered monk's robe. Later, he declined worldly affairs and entered Songyan. He sent a letter resigning from the position of abbot, but everyone insisted on him staying, and the Zen master firmly refused. In the summer of the seventh year of Hongwu (1374), the lord of Japan sent envoys to pay tribute and requested the Zen master to enlighten their country. The emperor summoned the Zen master to the palace, but the Zen master declined on the grounds of old age and illness. The emperor pitied him and did not force him, so the Zen master lived in Cuishan in Yin County. One day, he suddenly fell ill and picked up a pen to write a verse, saying: 'Seventy-eight years, there is nothing to say. The last sentence, the pillar is verbose. Tut!' He passed away while sitting upright. Zen Master Liaotang of Tiantong in Qingyuan Prefecture In the second year of Zhizheng (1342), he lived in Zituo in Taizhou, and later moved to Tianning Tiantong. A monk asked, 'In the past, when Baoshou (Baoshou, a place name) opened the hall, Sansheng (Sansheng, a person's name) blocked the way; when Linji (Linji, a person's name) entered the monastery, Puhua (Puhua, a person's name) did his best to support him. What exactly did they explain?' The Zen master said, 'Both ends are cut off, and a sword leans against the sky, cold.' The monk said, 'In that case, the five ranks of ruler and minister are all shattered, and the three profound armors are all put away at once.' The Zen master said, 'Wrongly named.'

。僧一喝。師曰亂統禪和如麻似粟。上堂。拈一莖草作丈六金身。將丈六金身作一莖草。好大眾。不是苦心人不知。便下座。上堂。最初一句末後一機。直下構得。燈籠露柱動地放光。其或未然。竺山今日失利。示眾。樵歌來疊嶂。帆影落汀洲。胡孫戴紙帽。直上樹梢頭。七星劍。五云樓。毬打人兮人打毬。萬事難把玩。魚吞水面漚。住天童上堂。長觜鳥芳樹不棲。摩斯迦滄溟不入。龍泉與刀斧同鐵。利鈍懸殊。良驥與駑駘同途。遲速有異。以拂子畫一畫曰。華須連夜發。莫待曉風吹。小參。靈光不昧萬古徽猷。智鑒洞明十虛普應。時臨亞歲。節屆書云。擊動法鼓。大眾雲集。一一天真一一明妙。更待說個甚麼。若說有法又被有礙。若說無法又被無礙。若說不有不無法又被不有不無礙。若說不不有不不無法又被不不有不不無礙。雲從龍風從虎。聖人作而萬物睹。日可冷月可熱。眾魔不能壞真說。以拂子畫一畫曰。黃檗樹頭懸蜜果。無言童子唱巴歌。問。文殊與普賢。萬法悉同源。如何是同源底法。師曰胡張三黑李四。曰一毛吞巨海于中更何言。師曰。不勞懸石鏡。天曉自雞鳴。曰是非不到處還有句也無。師曰誠知你亂會。問名假法假人空法空請師直指。師曰曾問幾人來。曰無根樹子向甚麼處栽。師曰。更深猶自可。午

【現代漢語翻譯】僧人一聲棒喝。師父說：『擾亂禪和的人多如麻、密如粟。』上堂說法時，拈起一根草說：『將一根草當作丈六金身（佛像，比喻佛的法身廣大），又將丈六金身當作一根草。』好各位，不是苦心修行的人不會明白這個道理。』說完便下座。上堂說法時說：『最初一句，末後一機（禪機）。』如果能直下領會，燈籠、露柱都會感動得放出光芒。如果不能這樣，竺山我今天就失利了。』給大家開示說：『樵夫的歌聲在重疊的山峰間迴盪，船帆的影子落在水邊的沙洲上。猴子戴著紙帽子，逕直爬到樹梢頭。七星劍，五云樓。球打人啊人打球。萬事難以把玩，就像魚吞水面的泡沫。』住持天童寺時上堂說法：『長嘴的鳥不在芳香的樹上棲息，摩斯迦（大魚）不進入滄溟（大海）。龍泉劍和刀斧都是鐵，鋒利和遲鈍卻有很大差別。良馬和劣馬都走同一條路，速度卻有快慢之分。』用拂塵畫了一下說：『華須連夜開放，不要等到曉風吹來。』小參時說：『靈光不昧，是萬古的徽猷（美德）。智慧明鑑，洞徹十方虛空，普遍應現。時值亞歲（冬至），時節將至書云（臘月）。擊動法鼓，大眾雲集。一一都是天真，一一都是明妙，還用得著說什麼呢？如果說有法，又會被『有』所障礙；如果說無法，又會被『無』所障礙；如果說不有不無，又會被不有不無所障礙；如果說不不有不不無，又會被不不有不不無所障礙。云從龍，風從虎，聖人興起而萬物顯現。太陽可以變冷，月亮可以變熱，眾魔不能破壞真實之說。』用拂塵畫了一下說：『黃檗樹頭懸掛著蜜果，無言的童子唱著巴歌。』有人問：『文殊（文殊菩薩）與普賢（普賢菩薩），萬法都來自同一源頭，什麼是同源的法？』師父說：『胡家的張三，黑家的李四。』那人說：『一毛吞巨海，于中更何言？』師父說：『不用懸掛石鏡，天亮了雞自然會叫。』那人說：『是非不到之處，還有語句嗎？』師父說：『我確實知道你胡亂理解。』有人問：『名假、法假、人空、法空，請師父直接指點。』師父說：『曾經問過幾個人來？』那人說：『無根的樹要栽在哪裡？』師父說：『更深人靜尚且還可以，午時何處討。'

【English Translation】 A monk gave a shout. The Master said, 'Those who disturb the Chan harmony are as numerous as hemp and as dense as millet.' When ascending the hall to preach, he picked up a blade of grass and said, 'Taking a blade of grass as a sixteen-foot golden body (Buddha image, metaphor for the vastness of the Buddha's Dharma body), and taking the sixteen-foot golden body as a blade of grass.' Good everyone, those who do not cultivate with a sincere heart will not understand this principle.' After saying this, he descended from the seat. When ascending the hall to preach, he said, 'The first sentence, the last opportunity (Chan opportunity).' If one can directly comprehend it, the lanterns and pillars will be so moved that they emit light. If not, then I, Zhushan, have failed today.' He gave a teaching to the assembly, saying, 'The woodcutter's song echoes among the overlapping peaks, the shadow of the sail falls on the sandbar by the water. The monkey wears a paper hat and climbs straight to the treetop. The Seven Stars Sword, the Five Clouds Pavilion. The ball hits people, and people hit the ball. All things are difficult to grasp, like a fish swallowing a bubble on the water's surface.' When residing at Tiantong Temple, he ascended the hall to preach: 'The long-beaked bird does not perch on fragrant trees, the Mosijia (large fish) does not enter the vast ocean. The Longquan sword and the axe are both iron, but their sharpness and dullness are vastly different. A fine steed and a poor horse travel the same road, but their speed differs.' He drew a line with the whisk and said, 'The flowers should bloom overnight, do not wait for the morning breeze to blow.' During a small gathering, he said, 'The spiritual light is not obscured, it is the eternal virtue. The wisdom is clear, penetrating the ten directions of emptiness, universally manifesting. The time is approaching the end of the year (Winter Solstice), the season is approaching the writing of clouds (the twelfth lunar month). Striking the Dharma drum, the assembly gathers. Each and every one is naturally true, each and every one is wonderfully subtle, what more needs to be said? If you say there is Dharma, you will be obstructed by 'existence'; if you say there is no Dharma, you will be obstructed by 'non-existence'; if you say neither existence nor non-existence, you will be obstructed by neither existence nor non-existence; if you say neither neither existence nor neither non-existence, you will be obstructed by neither neither existence nor neither non-existence. Clouds follow the dragon, wind follows the tiger, the sage arises and all things appear. The sun can be cold, the moon can be hot, the demons cannot destroy the true teaching.' He drew a line with the whisk and said, 'Honey fruits hang on the Huangbo tree, the silent child sings a Ba song.' Someone asked, 'Manjusri (Manjusri Bodhisattva) and Samantabhadra (Samantabhadra Bodhisattva), all dharmas come from the same source, what is the dharma of the same source?' The Master said, 'Zhang San of the Hu family, Li Si of the Hei family.' That person said, 'One hair swallows the vast ocean, what more needs to be said?' The Master said, 'No need to hang a stone mirror, the rooster will crow naturally when it dawns.' That person said, 'Is there still a saying where right and wrong do not reach?' The Master said, 'I truly know that you are understanding it haphazardly.' Someone asked, 'Name is false, Dharma is false, person is empty, Dharma is empty, please Master directly point it out.' The Master said, 'How many people have you asked before?' That person said, 'Where should a rootless tree be planted?' The Master said, 'It is still acceptable if it is late at night, where to find it at noon?'

后更愁人。曰只在目前為甚麼再三不睹。師曰千年常住一朝僧。

保寧茂禪師法嗣

嘉興府本覺南堂清欲禪師

臺之臨海朱氏子。元歷二年出世集慶之開福。上堂。拈拄杖曰。與么來者綵鳳舞丹霄不。與么來者鐵蛇橫古路。直饒與么不與么。去來道絕也是稱錘蘸醋。卓拄杖。上堂。摩尼珠人不識。如來藏里親收得。萬象森羅影現中。一顆圓光色非色。永嘉大似乞兒暴富。開福道。摩尼珠誰不識。擊碎分文也不直。拋向虛空更那邊。免使時人掛胸臆。然則云開日出職到威成。撞著本色道流。恰似泗洲人見大聖。元統元年住本覺。上堂。顧視大眾曰。者里莫有作家戰將么。時有僧出衆曰。盡大地是個問頭。和尚作么生答。師曰遍虛空是個答語。你作么生領。曰萬福。師曰。拄杖不在。苕帚柄與你三十。曰諸方有明眼人在。師曰你莫是患盲么。僧無語。師喝曰將謂是收燕破趙之才。元來做未得行間小卒。出去。乃曰。若論戰也。個個力在轉處。到者里直須通方上士本色英流。寸刃不施全鋒敵勝。其或未然。擬議不來髑髏粉碎。卓拄杖。喝一喝下座。舟中值冬至小參。一道虛明總是自家田地。初爻既兆全彰劫外乾坤。無去來動靜之殊。無取捨是非之異。可以騎聲蓋色。可以隨流入流。可以泛華亭半葉之舟。

可以盡澤國煙波之勝。不舉任公之釣。非同濠上之遊。擊拂子曰。劈口一橈已傷鹽醋。離鉤三寸休更回頭。拍膝曰。永夜月明天在水。雁聲飛過白蘋州。問。仲冬嚴寒年年事。晷運推移事若何。師曰。昨夜日輪飄桂花。今朝月窟生芝草。問。單傳直指已涉離微。坐斷千差請師答話。師曰。破鏡不重照。落花難上枝。曰便恁么去時如何。師曰烏龜鉆敗壁。問。說法不應機總是非時語。作么生得應機去。師曰。夜半起來失卻牛。天明起來失卻火。問心不是佛智不是道還端的也無。師曰吃飯止飢飲水止渴。曰。智不到處切忌道著。又作么生。師曰塞卻耳根分明聽取。癸卯八月示寂。

明州瑞雲清涼寺實庵茂禪師

郡之奉化鄭氏子。幼齡中夜坐禪。母惡之推使仆。輒達旦不瞑。后出家參南澗泉禪師。一夕松月下聞流水聲有省。往白泉。泉俾詣古林。林問汝來何為。師曰正為生死事大求出離耳。林曰。子明知四大五蘊是生死根本。為何入此革囊。師擬議。林以錫杖擊之。豁然悟入。至正壬午住長明之瑞雲山。有僧問答未竟以手拍地而笑。師曰滯貨何須拈出耶。僧噓一聲。師便喝。僧有省。退隱東堂影不出山。元明師猶子也。迎歸天童之此軒。未幾示疾。眾請書偈。師曰我此中廓然也。何偈之為。即端坐憑幾握右手為

【現代漢語翻譯】現代漢語譯本：能夠盡情欣賞澤國的煙波美景，不做任公那樣垂釣的事情，也不同於在濠水之上的遊玩。用拂塵擊打，說道：『剛開始劃槳就已經破壞了鹽的味道，離開魚鉤三寸就不要再回頭。』拍著膝蓋說：『永夜裡月光明亮，天倒映在水中，雁叫的聲音飛過長滿白蘋草的沙洲。』問：『仲冬時節的嚴寒是年年都會發生的事情，日影的執行推移又是怎麼回事呢？』師父說：『昨夜日輪飄落桂花，今朝月宮生出芝草。』問：『單獨傳授直接指點已經涉及到細微之處，截斷所有的差別，請師父回答。』師父說：『破鏡不能重圓，落花難以回到枝頭。』（僧人）說：『如果就這樣離去，又會如何呢？』師父說：『烏龜鉆破舊的墻壁。』問：『說法不應機，說的都是不合時宜的話，怎麼樣才能應機呢？』師父說：『半夜起來丟了牛，天亮起來丟了火。』問：『心不是佛，智不是道，那到底有沒有真實的東西呢？』師父說：『吃飯止餓，喝水止渴。』（僧人）說：『智慧達不到的地方，切忌隨便說。』又該怎麼辦呢？師父說：『堵住耳朵，分明地聽取。』癸卯年（1243年）八月圓寂。

明州（今浙江寧波）瑞雲清涼寺實庵茂禪師

是郡里奉化鄭氏的兒子。年幼時常常在半夜坐禪，母親厭惡他，派僕人去推他，但他總是整夜不睡。後來出家參拜南澗泉禪師。一天晚上，在松樹和月光下聽到流水的聲音，有所領悟。前去告訴泉禪師，泉禪師讓他去古林處。古林問他來這裡做什麼，（實庵茂禪）禪師說：『正是爲了生死大事，求得解脫。』古林說：『你明明知道四大五蘊是生死的根本，為何還要進入這個臭皮囊？』禪師猶豫不決。古林用錫杖擊打他，（禪師）豁然開悟。至正壬午年（1342年）住在長明的瑞雲山。有僧人問答還沒有結束，（禪師）用手拍地而笑。禪師說：『滯留的貨物何必再拿出來呢？』僧人噓了一口氣。禪師便喝斥他。僧人有所領悟。退隱到東堂，身影都不出山。元明禪師是（實庵茂禪）禪師的侄子。迎接（實庵茂禪禪師）回到天童的此軒。沒過多久就生病了。眾人請求（實庵茂禪禪師）寫偈。禪師說：『我這裡空空蕩蕩的，要什麼偈呢？』隨即端坐著靠在幾案上，握著右手圓寂了。

【English Translation】 English version: One can fully appreciate the beauty of the misty waves of the marshland, without engaging in fishing like Ren Gong, and it is different from the excursions on the Hao River. Striking the whisk, he said, 'A single oar stroke at the start has already spoiled the taste of salt, and three inches away from the hook, don't turn back.' Patting his knee, he said, 'In the eternal night, the moon is bright, the sky is reflected in the water, and the sound of geese flies over the white duckweed island.' Asked, 'The severe cold of midwinter is an annual event, what about the movement and shift of the sundial?' The master said, 'Last night, the sun's wheel scattered osmanthus flowers, and this morning, the moon's cave produced ganoderma.' Asked, 'The single transmission and direct pointing have already touched upon the subtle, please answer, Master, cutting off all differences.' The master said, 'A broken mirror cannot be rejoined, and fallen flowers are difficult to return to the branch.' (The monk) said, 'If I leave like this, what will happen?' The master said, 'A turtle drills through a broken wall.' Asked, 'Speaking without being in tune is always untimely, how can one be in tune?' The master said, 'In the middle of the night, I lost the ox, and at dawn, I lost the fire.' Asked, 'The mind is not the Buddha, wisdom is not the Dao, is there anything real at all?' The master said, 'Eating stops hunger, and drinking stops thirst.' (The monk) said, 'Where wisdom does not reach, avoid speaking carelessly.' What should I do then? The master said, 'Block your ears and listen clearly.' He passed away in August of the year Gui Mao (1243).

Zen Master Shi'an Mao of Ruiyun Qingliang Temple in Mingzhou (present-day Ningbo, Zhejiang)

He was the son of the Zheng family of Fenghua in the prefecture. As a child, he often sat in meditation in the middle of the night. His mother disliked it and sent a servant to push him, but he would always stay awake all night. Later, he left home and visited Zen Master Nanjian Quan. One night, under the pine trees and moonlight, he heard the sound of flowing water and had an awakening. He went to tell Zen Master Quan, who sent him to Gulin. Gulin asked him what he came here for. (Shi'an Mao) Zen Master said, 'It is precisely for the great matter of life and death that I seek liberation.' Gulin said, 'You clearly know that the four elements and five aggregates are the root of life and death, why do you still enter this stinking skin bag?' The Zen Master hesitated. Gulin struck him with his staff, and (the Zen Master) suddenly awakened. In the year Renchen of the Zhizheng era (1342), he lived on Ruiyun Mountain in Changming. A monk asked a question, and before the answer was finished, (the Zen Master) clapped his hand on the ground and laughed. The Zen Master said, 'Why bother to bring out the stagnant goods?' The monk sighed. The Zen Master then shouted at him. The monk had an awakening. He retreated to the east hall, and his shadow did not leave the mountain. Zen Master Yuanming was (Shi'an Mao) Zen Master's nephew. He welcomed (Zen Master Shi'an Mao) back to This Pavilion in Tiantong. Not long after, he fell ill. The crowd requested (Zen Master Shi'an Mao) to write a verse. The Zen Master said, 'This place of mine is empty and vast, what verse is needed?' Then he sat upright, leaning on the desk, and passed away holding his right hand.

拳以額枕之而逝。號佛光普照大禪師。

靈隱海禪師法嗣

徑山悅堂顏禪師

明州人。受度于婺之寶林寺。遍參諸宿。卒為東嶼海之正嫡。初住崑山之東禪。轉吳門之萬壽。升虎林之南屏。遂陟雙徑豎大法幢。名聞京國。緇素云臻如流赴壑。朝廷再降璽書護教並賜金襕法衣。師歷主四大剎。有四會語錄。金華宋公濂為之序。稱其隨機接引沾被為多。所謂施善巧釋結習。假言辭窮實際者乎。

建寧府斗峰大圭正璋禪師

福州福清人。禮湖南絕聽祝髮。參東嶼海令看趙州狗子話。工夫無間只是不知落處。一日聞海頌俱胝豎指話。言下頓悟。遂上方丈呈所得。海曰作么。師曰古今現成事何必涉思惟。海曰既不涉思惟汝來作么。師曰請和尚證明。海曰證個什麼。師便喝。海曰汝什處見趙州。師曰錯。海曰向汝道什麼。師曰須彌𨁝跳。海曰趙州即今在什處。師曰無。海曰趙州鼻孔因什在老僧手裡。曰謝和尚證明。海曰放汝三十棒還我無字偈來。師頌曰。狗子佛性無。覷著眼睛枯。瞥爾翻身轉。唵㗭哩蘇嚧。海撫而印之。后結茅斗峰。漸成叢席。上堂。良久曰。黃金雖貴入眼成塵。便下座。上堂。玉宇霜清瓊林落葉。一向全提萬機𥨊削。作者好求無病藥。上堂。舉青州布衫話。師曰。昨夜三更里。

【現代漢語翻譯】現代漢語譯本以拳頭當枕頭圓寂，謚號為佛光普照大禪師。

靈隱海禪師的法嗣

徑山悅堂顏禪師

是明州人，在婺州的寶林寺受戒出家。廣泛參訪各位名宿，最終成為東嶼海禪師的正宗嫡傳。起初住在崑山的東禪寺，後轉到吳門的萬壽寺，升座于虎林的南屏寺，於是登上雙徑山，樹立大法幢，名聲傳遍京城，僧人和信徒如流水般涌來。朝廷兩次降下璽書來護持佛教，並賜予金襕法衣。顏禪師先後主持過四大名剎。著有《四會語錄》，金華宋濂為之作序，稱讚他隨機應變地接引眾生，使很多人受益，真可謂是善於運用巧妙的方法來解除人們的煩惱，藉助言辭來窮盡事物的實際情況啊。

建寧府斗峰大圭正璋禪師

是福州福清人，向湖南的絕聽禪師剃度出家。參訪東嶼海禪師，被指示參看趙州狗子的公案。他持續不斷地用功，只是不知道落腳點在哪裡。一天，聽到東嶼海禪師吟誦俱胝禪師豎指的公案，當下頓悟。於是到方丈室呈報自己所悟到的。東嶼海禪師問：『作么？（怎麼說？）』禪師說：『古今現成的事實，何必涉及思惟？』東嶼海禪師說：『既然不涉及思惟，你來做什麼？』禪師說：『請和尚證明。』東嶼海禪師說：『證明個什麼？』禪師便喝斥一聲。東嶼海禪師說：『你從什麼地方見到趙州？』禪師說：『錯。』東嶼海禪師說：『向你說什麼？』禪師說：『須彌山𨁝跳。』東嶼海禪師說：『趙州現在在什麼地方？』禪師說：『無。』東嶼海禪師說：『趙州的鼻孔為什麼在老僧手裡？』禪師說：『謝謝和尚證明。』東嶼海禪師說：『放你三十棒，還我無字偈來。』禪師作偈說：『狗子佛性無，覷著眼睛枯。瞥爾翻身轉，唵㗭哩蘇嚧。』東嶼海禪師撫摸著他，並印可了他的證悟。後來在斗峰結茅居住，逐漸形成叢林道場。上堂說法，良久后說：『黃金雖然貴重，入眼也變成塵土。』便下座。上堂說法，『玉宇清霜，瓊林落葉，一向全提，萬機𥨊削，作者好求無病藥。』上堂說法，舉青州布衫的公案。禪師說：『昨夜三更里。』

【English Translation】 English version He passed away using his fist as a pillow, and was posthumously named Great Zen Master Buddha Light Universally Illuminating.

Dharma heir of Zen Master Lingyin Hai

Zen Master Yuetang Yan of Jingshan

Was a native of Mingzhou. He was ordained at Baolin Temple in Wu. He visited various eminent teachers extensively, and eventually became the legitimate successor of Zen Master Dongyu Hai. Initially, he resided at Dongchan Temple in Kunshan, then moved to Wanshou Temple in Wumen, and ascended to Nanping Temple in Hulin. Subsequently, he ascended Shuangjing Mountain, erected the great Dharma banner, and his name became known throughout the capital. Monks and laypeople flocked to him like a stream rushing into a ravine. The imperial court twice issued imperial edicts to protect the Dharma and bestowed a golden kasaya. The Master presided over four major monasteries. He has the 'Sayings of the Four Assemblies,' which was prefaced by Song Lian of Jinhua, who praised his skillful means of guiding beings, benefiting many. He can be said to be adept at using skillful methods to resolve afflictions and using words to exhaust the actual state of affairs.

Zen Master Dahui Zhengzhang of Doufeng in Jianning Prefecture

Was a native of Fuqing in Fuzhou. He had his head shaved by Zen Master Jue Ting of Hunan. He consulted Zen Master Dongyu Hai, who instructed him to contemplate the story of Zhaozhou's dog. He worked diligently without interruption, but he just didn't know where to settle. One day, he heard Zen Master Hai chant the story of Gu Zhi raising his finger, and he suddenly awakened. He then went to the abbot's room to present what he had attained. Zen Master Hai asked, 'What?' The Master said, 'The facts are already present from ancient times to now, why involve thought?' Zen Master Hai said, 'Since it doesn't involve thought, what are you here for?' The Master said, 'Please, Venerable Abbot, certify me.' Zen Master Hai said, 'Certify what?' The Master then shouted. Zen Master Hai said, 'Where did you see Zhaozhou?' The Master said, 'Wrong.' Zen Master Hai said, 'What did he say to you?' The Master said, 'Mount Sumeru jumps.' Zen Master Hai said, 'Where is Zhaozhou now?' The Master said, 'Nowhere.' Zen Master Hai said, 'Why is Zhaozhou's nose in the old monk's hand?' The Master said, 'Thank you, Venerable Abbot, for the certification.' Zen Master Hai said, 'I'll give you thirty blows, return my wordless verse.' The Master composed a verse saying: 'Dog's Buddha-nature is none, staring makes the eyes dry. Suddenly turning around, Om Mani Padme Hum.' Zen Master Hai stroked him and sealed his enlightenment. Later, he built a hut on Doufeng, gradually forming a monastic community. He ascended the Dharma seat and, after a long silence, said, 'Although gold is precious, it turns to dust when it enters the eye.' Then he descended from the seat. Ascending the Dharma seat, 'The jade sky is clear with frost, the jade forest sheds its leaves, everything is lifted up entirely, all activities are cut away, the author seeks medicine for no illness.' Ascending the Dharma seat, he cited the story of Qingzhou's cloth shirt. The Master said, 'In the middle of the night last night.'

雨打虛空濕。貍奴知不知。倒上樹梢立。上堂。元正啟祚。萬物咸亨。喚作新年頭佛法。瞎卻你眼。不喚作新年頭佛法。折卻我舌。畢竟作么生。便下座。臨終偈曰。生本不生。滅亦無滅。幻化去來。何用分別。大眾珍重。不在言說。便合掌入滅。

明州育王大千慧照禪師

永嘉麻氏子。年十五依瑞光院出家受具。后便發足參方。首謁晦機。次謁東嶼。嶼問東奔西走將欲何為。師曰特來參禮爾。嶼曰天無四壁地絕八荒。汝於何地措足耶。師抵掌于幾而退。嶼知其有所悟。乃復召至。反覆勘辨。嶼嘉之。遂留執侍。尋主藏於萬壽。嶼遷凈慈邀師分座。天曆戊辰出世樂清之明慶。示眾。佛法欲得現前。莫存知解。縛禪看教未免皆為障礙。何如一物不立而起居自在乎。所以德山棒臨濟喝亦有甚不得已爾。至正乙未遷補陀。未幾署育王。嘗垂三關語以示學者。曰。山中猛虎以肉為命。何故不食其子。虛空無向背。何緣有東西南北。飲乳等四大海水。積骨如毗富羅山。何者是汝最初父母。居九年退居妙喜泉上築室曰夢庵。掩關獨處。凝塵滿席不顧也。洪武六年十月朔召弟子曰。吾將西歸。汝輩在外者可速還。越七日沐浴更衣怡然入寂。

育王雪窗悟光禪師

字公實成都之新都人。姓楊氏。初說法于白馬

【現代漢語翻譯】現代漢語譯本雨打虛空濕。貍奴（貓的別稱）知不知。倒上樹梢立。上堂。元正（正月初一）啟祚（開始），萬物咸亨（都順利亨通）。喚作新年頭佛法，瞎卻你眼。不喚作新年頭佛法，折卻我舌。畢竟作么生（究竟該怎麼辦）。便下座。臨終偈曰。生本不生。滅亦無滅。幻化去來。何用分別。大眾珍重。不在言說。便合掌入滅。

明州育王大千慧照禪師

永嘉麻氏子。年十五依瑞光院出家受具。后便發足參方。首謁晦機。次謁東嶼。嶼問東奔西走將欲何為。師曰特來參禮爾。嶼曰天無四壁地絕八荒。汝於何地措足耶。師抵掌于幾而退。嶼知其有所悟。乃復召至。反覆勘辨。嶼嘉之。遂留執侍。尋主藏於萬壽。嶼遷凈慈邀師分座。天曆戊辰（1328年）出世樂清之明慶。示眾。佛法欲得現前。莫存知解。縛禪看教未免皆為障礙。何如一物不立而起居自在乎。所以德山棒臨濟喝亦有甚不得已爾。至正乙未（1355年）遷補陀。未幾署育王。嘗垂三關語以示學者。曰。山中猛虎以肉為命。何故不食其子。虛空無向背。何緣有東西南北。飲乳等四大海水。積骨如毗富羅山（山名）。何者是汝最初父母。居九年退居妙喜泉上築室曰夢庵。掩關獨處。凝塵滿席不顧也。洪武六年十月朔召弟子曰。吾將西歸。汝輩在外者可速還。越七日沐浴更衣怡然入寂。

育王雪窗悟光禪師

字公實成都之新都人。姓楊氏。初說法于白馬

【English Translation】 English version Raindrops fall on the empty sky, wetting it. Does the cat know or not? It stands upside down on the treetop. Ascending the Dharma hall: The new year begins, and all things are prosperous. To call it the Buddha-dharma of the new year blinds your eyes. Not to call it the Buddha-dharma of the new year cuts off my tongue. What, after all, should be done? Then he descended from the seat. His death verse says: Birth is fundamentally not born. Extinction is also without extinction. Illusory transformations come and go. Why bother to distinguish? All of you, take care. It is beyond words. Then he joined his palms and entered extinction.

Chan Master Huizhao of Dayi Temple, Yuhuang Mountain, Mingzhou

He was a man of the Ma family from Yongjia. At the age of fifteen, he left home at Ruiguang Monastery and received full ordination. Later, he set out to visit various teachers. First, he visited Huiji, and then Dongyu. Dongyu asked, 'Running east and west, what do you intend to do?' The master said, 'I have come specifically to pay my respects to you.' Dongyu said, 'Heaven has no four walls, and earth has no eight boundaries. Where do you place your feet?' The master tapped the table with his palm and withdrew. Dongyu knew that he had some understanding and summoned him again, examining him repeatedly. Dongyu praised him and kept him as an attendant. Later, he became the head of the treasury at Wanshou Monastery. When Dongyu moved to Jingci Monastery, he invited the master to share the seat. In the year Wuchen of the Tianli era (1328), he appeared in the world at Mingqing Monastery in Yueqing, instructing the assembly: 'If you want the Buddha-dharma to appear before you, do not harbor intellectual understanding. Being bound by Chan and looking at the teachings inevitably becomes an obstacle. How is it like not establishing a single thing and being free in your daily life? Therefore, Deshan's staff and Linji's shout are also extremely necessary.' In the year Yiwei of the Zhizheng era (1355), he moved to Putuo Monastery. Before long, he was appointed to Yuhuang Monastery. He once gave three critical phrases to show to students, saying: 'The fierce tiger in the mountain lives on meat. Why does it not eat its own cubs? Empty space has no front or back. How can there be east, west, south, and north? Drinking milk equals the four great seas. Piling up bones is like Mount Vipula (a mountain name). Who are your original parents?' After living there for nine years, he retired to Miaoxi Spring and built a room called Dream Hermitage. He closed the door and lived alone, not caring that dust filled the mat. On the first day of the tenth month of the sixth year of the Hongwu era (1373), he summoned his disciples and said, 'I am about to return to the West. Those of you who are away should return quickly.' Seven days later, he bathed, changed his clothes, and peacefully entered stillness.

Chan Master Wuguang of Snow Window, Yuhuang Monastery

His courtesy name was Gongshi, and he was a native of Xindu in Chengdu, with the surname Yang. He first preached the Dharma at Baima Monastery.

寺。遷開元。已而升育王。會天童虛席命師兼之。有四會錄。宋公濂序之。其言曰。四會之語。屹立不遷。如真正幢。涉險度危。如大法船。至於垂三語以驗來學。如臨萬仞懸崖撒手而立。虞文靖公謂為佛果一枝鳳毛麟角。其言信不誣也。

天寧曇禪師法嗣

三空居士

女中之善倫也。秉烈丈夫之志。不為世氛所染。參竺云單持無字。如是三十六年。忽一日問曰。生死到來時如何。云曰生是誰耶死是誰耶。居士低頭問訊。云疑其異常。遂再叩之曰。是誰生是誰死。士復低頭問訊。云曰切忌死在者里。士提起念珠曰數珠一百八。未幾示微疾說偈而化。火后得舍利甚眾。

玉山珍禪師法嗣

金陵龍翔曇芳忠禪師

南康人。嘗繼端公之後住徑山。后移蔣山。升龍翔。一夕寺災。明日梁王詣寺問曰興復若何。師曰賴有大檀越在。王曰寺既毀矣佛依何住。師曰古佛過去今佛再來。王曰衲子所謂蔣薄粥者何也。師曰將謂殿下忘卻。王曰衲子所謂三隻襪者何也。師曰。國內山川都踏遍。今朝親到帝王前。王大悅。賜號廣慧圓悟大禪師。師再造龍翔工方竣。而示寂。

徑山伏禪師法嗣

杭州徑山南楚悅禪師

隆興人也。上堂。聞聲悟道。見色明心。驀拈拄杖曰。者個是色。卓

【現代漢語翻譯】現代漢語譯本：寺。遷移到開元寺。之後又升任育王寺住持。適逢天童寺住持空缺，於是任命禪師兼任。有《四會錄》傳世，宋濂為此作序。序中說：『四會之語，屹立不遷，如真正幢；涉險度危，如大法船。至於垂三語以驗來學，如臨萬仞懸崖撒手而立。』虞文靖公認為這是佛果中的鳳毛麟角，這話確實不假。天寧曇禪師法嗣三空居士是女子中的善人。秉持著剛烈的丈夫之志，不被世俗所污染。參學竺云禪師，專持『無』字話頭。這樣過了三十六年。忽然有一天問道：『生死到來時如何？』竺云禪師說：『生是誰？死是誰？』居士低頭行禮。竺云禪師覺得她不同尋常，於是再次追問：『是誰生？是誰死？』居士再次低頭行禮。竺云禪師說：『切忌死在這裡。』居士提起念珠說：『數珠一百零八。』不久之後，略微生病，說完偈語就圓寂了。火化后得到很多舍利。玉山珍禪師法嗣金陵龍翔曇芳忠禪師南康人。曾經在端公之後住持徑山寺，後來移居蔣山寺，升座龍翔寺。一天晚上寺廟發生火災。第二天梁王來到寺廟問道：『興復寺廟如何打算？』禪師說：『幸虧有您這樣的大施主在。』梁王說：『寺廟既然毀了，佛依何處安住？』禪師說：『古佛過去，今佛再來。』梁王問：『僧人所說的蔣山寺的薄粥是什麼意思？』禪師說：『還以為殿下您忘記了。』梁王問：『僧人所說的三隻襪子是什麼意思？』禪師說：『國內山川都踏遍，今朝親到帝王前。』梁王非常高興，賜號『廣慧圓悟大禪師』。禪師重建龍翔寺，工程剛完成就圓寂了。徑山伏禪師法嗣杭州徑山南楚悅禪師隆興（1163-1164）年間的人。上堂說法時說：『聞聲悟道，見色明心。』隨即拿起拄杖說：『這個就是色。』

【English Translation】 English version: Temple. It was moved to Kaiyuan Temple. Later, he was promoted to Abbot of Yuwang Temple. When the abbot position of Tiantong Temple was vacant, the Zen master was appointed to concurrently hold the position. There is a record of 'Si Hui Lu' (Record of Four Assemblies) handed down, and Song Lian wrote a preface for it. The preface says: 'The words of Si Hui stand firm and unmoving, like a true banner; navigating dangers and difficulties, like a great Dharma boat. As for presenting three phrases to test those who come to learn, it is like standing on the edge of a ten-thousand-foot cliff and letting go of one's hand.' Yu Wenjing Gong believed that this was a rare and precious talent in the Buddhist realm, and these words are indeed true. Lineage of Zen Master Tan of Tianning Temple Layman Sankong (Three Empty) She is a virtuous woman among women. She upholds the strong will of a man and is not contaminated by worldly atmosphere. She studied with Zen Master Zhuyun, focusing solely on the 'Wu' (無, Mu - No/Nothingness) character. She did this for thirty-six years. Suddenly one day, she asked: 'What happens when life and death arrive?' Zen Master Zhuyun said: 'Who is born? Who dies?' The layman bowed her head and paid respects. Zen Master Zhuyun felt that she was unusual, so he asked again: 'Who is born? Who dies?' The layman bowed her head and paid respects again. Zen Master Zhuyun said: 'Be careful not to die here.' The layman picked up her prayer beads and said: 'One hundred and eight prayer beads.' Not long after, she showed slight illness and passed away after reciting a verse. After cremation, many sariras (舍利, Śarīra - Buddhist relics) were obtained. Lineage of Zen Master Zhen of Yushan Temple Zen Master Tanfang Zhong of Longxiang Temple in Jinling (Nanjing) He was from Nankang. He once succeeded Duan Gong as the abbot of Jingshan Temple, and later moved to Jiangshan Temple, ascending to Longxiang Temple. One night, the temple caught fire. The next day, Prince Liang came to the temple and asked: 'What are the plans for rebuilding?' The Zen master said: 'Fortunately, there is a great benefactor like you.' The Prince Liang said: 'Since the temple is destroyed, where does the Buddha reside?' The Zen master said: 'The ancient Buddha has passed, and the present Buddha will come again.' The Prince Liang asked: 'What do the monks mean by the thin porridge of Jiangshan Temple?' The Zen master said: 'I thought Your Highness had forgotten.' The Prince Liang asked: 'What do the monks mean by the three socks?' The Zen master said: 'I have traveled all over the mountains and rivers of the country, and today I have come before the Emperor.' The Prince Liang was very pleased and bestowed the title 'Great Zen Master Guanghui Yuanwu (Vast Wisdom and Perfect Enlightenment)'. The Zen master rebuilt Longxiang Temple, and he passed away just as the project was completed. Lineage of Zen Master Fu of Jingshan Temple Zen Master Yue of Nanchu, Jingshan Temple, Hangzhou He was from the Longxing (隆興, 1163-1164) era. During a Dharma talk, he said: 'Hearing sound, one awakens to the Dao; seeing form, one understands the mind.' He then picked up his staff and said: 'This is form.'

一下曰。者個是聲。諸人總見總聞。且那個是明底心。那個是悟底道。喝一喝曰。貪他一粒米。失卻半年糧。謚佛慈法喜禪師。

天童坦禪師法嗣

南京天界孚中懷信禪師

明之奉化姜氏子。年十五往法華院出家。已而祝髮受具習教。學三觀之旨。后參竹西。西知是法器。厲色待之。不與交一言。師疑益熾。一日西上堂。舉興化打克賓話問師。師曰俊哉師子兒。西頷之。師乃依止焉。歷職至典藏。泰定丙寅出住明之觀音。遷洛迦山。賜廣慧妙悟智寶弘教禪師之號。法衣一襲。至正壬午升中竺。乙酉昇天童。冬十月移主龍翔。會明兵下金陵。寺僧散去。師獨趺坐。執兵者滿前。無不投杖而拜。　高皇帝嘗幸其寺。聽師說法。嘉師言行純愨。特改龍翔為大天界。寵賚尤加。一日謂左右曰。吾將歸矣。汝等當以荷法自期。勵精進行可也。言畢而瞑。侍者請留偈。遂握筆書曰。平生為人戾契。七十八年漏泄。今朝撒手便行。萬里晴空片雪。書畢復瞑。停龕七日顏面如生。其示寂前一日。　上方督師江陰。夢師入謁。　上問曰師來何為。師曰將西歸來告別耳及。駕還金陵。聞師訃。正與夢符。　上驚異詔出內帑以助喪事。舉龕之夕　上親致奠。送出都門之外。茶毗于聚寶山前。舍利如麻如菽。五色燦爛。煙所

【現代漢語翻譯】現代漢語譯本：（禪師）說：『這個是聲音。你們所有人都看見都聽見了。那麼，哪個是明白的心？哪個是領悟的道？』（禪師）大喝一聲說：『貪圖一粒米，失去半年糧。』謚號為佛慈法喜禪師。

天童坦禪師的法嗣

南京天界孚中懷信禪師

（禪師）是明朝（1368年-1644年）奉化姜氏的兒子。十五歲時前往法華院出家。之後剃度受戒，學習佛教教義，研究三觀的宗旨。後來參訪竹西禪師。竹西禪師知道他是可造之材，對他嚴厲，不與他說一句話。禪師更加疑惑。一天，竹西禪師上堂，舉興化打克賓的話來問禪師。禪師說：『真是俊哉師子兒！』竹西禪師點頭認可。禪師於是依止竹西禪師。歷任各種職務，直到典藏。泰定三年（1326年）出任明之觀音寺住持，后遷往洛迦山。朝廷賜予廣慧妙悟智寶弘教禪師的稱號，以及法衣一套。至正二十二年（1362年）升座中竺寺。乙酉年升座天童寺。冬季十月移住龍翔寺。適逢明朝軍隊攻下金陵，寺廟僧人四散逃去，禪師獨自跏趺而坐。執兵器的士兵滿前，無不放下武器而拜。高皇帝曾經駕臨寺廟，聽禪師說法，嘉獎禪師言行純正誠懇，特地將龍翔寺改為大天界寺，賞賜更加豐厚。一天，（禪師）對身邊的人說：『我將要歸去了。你們應當以繼承佛法為己任，努力精進修行。』說完就去世了。侍者請求留下偈語，（禪師）於是握筆寫道：『平生為人不合時宜，七十八年都在泄露天機。今朝撒手便行，萬里晴空一片雪。』寫完再次去世。停靈七日，顏面如生。在（禪師）圓寂前一天，上方的督師在江陰，夢見（禪師）前來拜謁。皇上問：『禪師來做什麼？』禪師說：『將要西歸，特來告別。』等到皇上返回金陵，聽到（禪師）的訃告，與夢境相符。皇上驚異，下詔拿出內庫的錢財來幫助辦理喪事。舉行火化儀式的那天，皇上親自前去祭奠，送到都門之外，在聚寶山前火化。舍利子多如麻豆，五色燦爛，煙...

【English Translation】 English version: He said: 'This is sound. All of you see and hear it. Then, which is the clear mind? Which is the enlightened path?' He shouted and said: 'Greed for a grain of rice, loses half a year's grain.' He was posthumously named Buddhist Compassionate Dharma Joy Chan Master.

Successor of Chan Master Tiantong Tan

Nanjing Tianjie Fuzhong Huaixin Chan Master

The Chan Master was a native of Fenghua, Jiang family, of the Ming Dynasty (1368-1644). At the age of fifteen, he went to Fahua Temple to become a monk. Later, he shaved his head, received the precepts, and studied Buddhist teachings, researching the principles of the Three Contemplations. Later, he visited Chan Master Zhuxi. Chan Master Zhuxi knew he was a promising talent and treated him sternly, not speaking a word to him. The Chan Master became even more puzzled. One day, Chan Master Zhuxi ascended the hall and used the words of Xinghua hitting Kebin to ask the Chan Master. The Chan Master said: 'Truly a brave lion cub!' Chan Master Zhuxi nodded in agreement. The Chan Master then relied on Chan Master Zhuxi. He held various positions until he became the librarian. In the third year of the Taiding era (1326), he became the abbot of Guanyin Temple in Ming, and later moved to Mount Luojia. The court bestowed upon him the title of Chan Master Guanghui Miaowu Zhibao Hongjiao, along with a set of Dharma robes. In the twenty-second year of the Zhizheng era (1362), he ascended to the seat of Zhongzhu Temple. In the year of Yiyou, he ascended to the seat of Tiantong Temple. In the tenth month of winter, he moved to Longxiang Temple. It happened that the Ming army captured Jinling, and the monks of the temple scattered and fled. The Chan Master sat alone in the lotus position. Soldiers with weapons filled the front, and all of them put down their weapons and bowed. Emperor Gao once visited the temple and listened to the Chan Master's teachings, praising the Chan Master's pure and sincere words and deeds. He specially changed Longxiang Temple to Great Tianjie Temple, and the rewards were even more generous. One day, he said to those around him: 'I am about to return. You should take inheriting the Dharma as your responsibility and strive to cultivate diligently.' After saying this, he passed away. The attendant requested that he leave a verse, so he took up a pen and wrote: 'All my life, I have been out of step with the times, and for seventy-eight years I have been revealing secrets. Today, I let go and depart, a single snowflake in a clear sky for ten thousand miles.' After writing this, he passed away again. His body was kept for seven days, and his face remained lifelike. On the day before the Chan Master's passing, the supervisor of the upper reaches was in Jiangyin and dreamed that the Chan Master came to pay his respects. The Emperor asked: 'What has the Chan Master come for?' The Chan Master said: 'I am about to return to the West, so I have come to bid farewell.' When the Emperor returned to Jinling and heard the Chan Master's obituary, it matched the dream. The Emperor was surprised and issued an edict to take out money from the imperial treasury to help with the funeral arrangements. On the day of the cremation ceremony, the Emperor personally went to pay his respects and sent him off outside the capital gate, where he was cremated in front of Mount Jubao. The relics were as numerous as sesame seeds and beans, and they shone with five colors, smoke...

及處亦纍纍然。生門弟子卜于牛首山之東麓建塔焉。

大慈成禪師法嗣

衢州烏石山杰峰世愚禪師

郡之西安余氏子。入蘭溪顯教為僧。得戒后遍參知識未有所入。后參止巖令看不是心不是佛不是物。一夕坐至夜分。聞鄰僧舉證道歌曰不除妄想不求真。豁然如釋重負。偈曰。時時覿面不相逢。吃盡娘生氣力窮。夜半忽然忘月指。虛空迸出日輪紅。往見巖。巖曰那裡見神見鬼來。師曰捉得賊了也。巖曰贓在甚麼處。師一喝。巖曰。開口合口都不是。向上道將一句來。師曰遍界明明不覆藏。巖舉竹篦曰。喚作竹篦則觸。不喚作竹篦則背。你喚作甚麼。師便掀倒禪床。巖打竹篦三下曰瞎漢敢來者里捋虎鬚。師便禮拜。往見元翁問甚處來。曰大慈來。翁曰大慈鼻孔深多少。師卓拄杖一下。翁曰拗折拄杖把什麼卓。師便禮拜曰今朝親見老師翁。翁曰念汝師孫放汝三十棒。歸大慈執侍三載。一日巖謂師曰。古人尋師擇友不可蕩喪光陰。子雖得佛祖應化之道。未能向上翻身。因舉汾陽見首山曰。萬古碧潭空界月。再三撈捷始應知。師始得大徹。歸西安烏石山結茅以居。漸成叢席。眾至三千指。至正六年住石溪。僧問。遠離烏石嶺。來住石溪山。開示人天路。如何透祖關。師曰。龍生金鳳子。衝破碧琉璃。曰與么則

【現代漢語翻譯】現代漢語譯本：並且到處都是（他的遺蹟）。他的弟子在牛首山東麓建造了一座塔。

大慈成禪師的法嗣

衢州烏石山杰峰世愚禪師

是郡中西安余氏的兒子。他進入蘭溪顯教成為僧人。受戒后，他遍訪知識，但沒有領悟。後來，他參訪止巖，看「不是心，不是佛，不是物」。一天晚上，他坐到深夜，聽到鄰僧吟誦《證道歌》說：「不除妄想，不求真。」他豁然開朗，如釋重負。他作偈說：『時時對面不相逢，吃盡娘生氣力窮。夜半忽然忘月指，虛空迸出日輪紅。』他前去拜見止巖。止巖說：『你從哪裡見神見鬼回來？』世愚禪師說：『捉到賊了！』止巖說：『贓物在哪裡？』世愚禪師一喝。止巖說：『開口合口都不是，向上說一句來。』世愚禪師說：『遍界明明不覆藏。』止巖舉起竹篦說：『喚作竹篦則觸，不喚作竹篦則背，你喚作甚麼？』世愚禪師便掀倒禪床。止巖打了三下竹篦說：『瞎漢敢來這裡捋虎鬚！』世愚禪師便禮拜。他前去拜見元翁，元翁問：『從哪裡來？』他說：『大慈來。』元翁說：『大慈鼻孔深多少？』世愚禪師卓了一下拄杖。元翁說：『拗折拄杖把什麼卓？』世愚禪師便禮拜說：『今朝親見老師翁。』元翁說：『念汝師孫，放汝三十棒。』他回到大慈，執侍三年。一日，止巖對他說：『古人尋師擇友，不可蕩喪光陰。你雖得佛祖應化之道，未能向上翻身。』於是舉汾陽見首山的故事說：『萬古碧潭空界月，再三撈捷始應知。』世愚禪師才得以大徹大悟。他回到西安烏石山結茅居住，逐漸形成叢林。僧眾達到三千指。至正六年（1346年）住持石溪。僧人問：『遠離烏石嶺，來住石溪山，開示人天路，如何透祖關？』世愚禪師說：『龍生金鳳子，衝破碧琉璃。』僧人說：『如果是這樣，那麼……』

【English Translation】 English version: And traces of him were everywhere. His disciples built a pagoda on the eastern foot of Niushou Mountain (Ox Head Mountain).

Successor of Chan Master Dacheng (Great Compassion Accomplished)

Chan Master Jiefeng Shiyu (Outstanding Peak World Fool) of Wushi Mountain (Black Stone Mountain) in Quzhou

Was the son of the Yu family of Xi'an in the prefecture. He entered the Xianjiao (Exoteric Teaching) in Lanxi and became a monk. After receiving the precepts, he visited many teachers but gained no insight. Later, he consulted Zhiyan (Stop Cliff), looking at 'not mind, not Buddha, not thing.' One night, he sat until late, and heard a neighboring monk reciting the Song of Enlightenment saying, 'Do not eliminate false thoughts, do not seek truth.' He suddenly felt relieved of a heavy burden. He composed a verse saying: 'Always face to face, yet never meet, Exhausting the mother's energy, strength depleted. In the middle of the night, suddenly forgetting the finger pointing at the moon, From the void bursts forth a red sun.' He went to see Zhiyan. Zhiyan said, 'Where have you been, seeing gods and ghosts?' Shiyu Chan Master said, 'I've caught the thief!' Zhiyan said, 'Where is the stolen goods?' Shiyu Chan Master gave a shout. Zhiyan said, 'Opening the mouth and closing the mouth are both wrong, Say a word beyond that.' Shiyu Chan Master said, 'The entire realm is clearly manifest, nothing is hidden.' Zhiyan raised a bamboo staff and said, 'Calling it a bamboo staff is touching it, not calling it a bamboo staff is turning away from it, what do you call it?' Shiyu Chan Master then overturned the Zen bed. Zhiyan struck the bamboo staff three times and said, 'Blind man, daring to come here and stroke the tiger's whiskers!' Shiyu Chan Master then bowed. He went to see Yuanweng (Original Elder), who asked, 'Where do you come from?' He said, 'From Daci (Great Compassion).' Yuanweng said, 'How deep is Daci's nostril?' Shiyu Chan Master struck the ground with his staff. Yuanweng said, 'If you break the staff, what will you use to strike?' Shiyu Chan Master then bowed and said, 'Today I personally see the old teacher.' Yuanweng said, 'Considering you are my grand-disciple, I will give you thirty blows.' He returned to Daci and served for three years. One day, Zhiyan said to him, 'The ancients sought teachers and chose friends, not wasting time. Although you have attained the Buddha's responsive transformation, you have not been able to turn yourself upward.' Then he cited the story of Fenyang (Fragrant Sun) seeing Shoushan (Head Mountain), saying, 'The moon in the empty realm of the eternal blue pool, Only after repeatedly trying to scoop it up will you begin to know.' Shiyu Chan Master then attained great enlightenment. He returned to Wushi Mountain (Black Stone Mountain) in Xi'an and built a hut to live in, gradually forming a monastery. The number of monks reached three thousand. In the sixth year of the Zhizheng era (1346), he resided at Shixi (Stone Creek). A monk asked, 'Leaving Wushi Ridge (Black Stone Ridge), coming to reside at Shixi Mountain (Stone Creek Mountain), Opening the path for humans and gods, how to penetrate the ancestral barrier?' Shiyu Chan Master said, 'The dragon gives birth to a golden phoenix, Breaking through the blue glass.' The monk said, 'If that's the case, then...'

覿面不相識千里可同風。師曰重疊關山路。曰達磨西來不立文字直指人心見性成佛。既不立文字何得流傳至今。師曰。官不容針。私通車馬。曰直指人心指出那個心。師曰開口不在舌頭上。曰見性成佛性在什麼處。師曰。太湖三萬六千頃。夜夜波心月色明。問。黃梅碓㭰花開日。夜半傳衣過嶺南。此事還端的也無。師曰。一物本來無。兩肩擔不起。曰。不是風動不是幡動仁者心動。又作么生。師曰。知燈元是火。信水不離波。曰和尚為人一句又且如何。師曰。攔腮一掌。腦後一捶。曰恁么則老婆心切。師曰。不從巨浪拋香餌。爭得金鱗上釣船。上堂。萬仞峰頭打一捶。粉身碎首絕疑猜。忽然絕後重蘇起。萬象森羅笑眼開。且道笑個什麼。者回識得來時路。更不將身入母胎。喝一喝。大都安講主來參。師問講主講什麼經。曰金剛經。曾於無所從來亦無所去處得個省處。師曰既是無來無去因什得到者里。曰便是無來無去底。師曰即今在什麼處。主一喝。師曰。下喝行拳都且止。四大分散時向何處安身立命。曰盡大地那裡不是自己。師曰忽遇劫火洞然大千俱壞時如何。曰我到者里卻不會。師曰。六祖不會破柴踏碓。達磨不識九年面壁。你不會見個什麼。曰我只是不會。師曰。瞎漢。請坐喫茶。洪武三年十二月示微疾。書偈曰

【現代漢語翻譯】現代漢語譯本對面相見卻互不相識，即使相隔千里也能感受到相同的風。禪師說：『重重疊疊都是關山險阻之路。』（僧）問：『達磨（Bodhidharma，菩提達摩，印度禪宗始祖）西來，主張不立文字，直指人心，見性成佛。既然不立文字，又怎麼能流傳至今呢？』禪師說：『官府的門不容針，私下卻可以通行車馬。』（僧）問：『直指人心，指出的是哪個心？』禪師說：『開口說話不在舌頭上。』（僧）問：『見性成佛，這個「性」在什麼地方？』禪師說：『太湖（Taihu Lake）三萬六千頃，夜夜湖心都映照著明亮的月色。』（僧）問：『黃梅（Huangmei）碓坊花開的那天，半夜三更傳衣缽于惠能（Huineng）使他過嶺南（Lingnan）。這件事究竟是否真實？』禪師說：『本來就一無所有，兩肩也承擔不起。』（僧）問：『不是風動，也不是幡動，是仁者的心在動，那又該怎麼說呢？』禪師說：『知道燈原本就是火，相信水離不開波浪。』（僧）問：『和尚您為人開示一句又該如何說呢？』禪師說：『迎面就是一掌，腦後就是一捶。』（僧）問：『這樣說來，您真是婆心切切啊。』禪師說：『不從巨浪中拋下香餌，怎麼能釣到金色的鯉魚上船呢？』（禪師）上堂說法：『在萬仞高的山峰頂上打一捶，粉身碎骨，斷絕一切疑慮和猜忌。忽然死後又重新甦醒過來，世間萬象都帶著笑眼展現開來。』『那麼，笑的是什麼呢？』『這次如果認識了來時的道路，就再也不會進入母親的子宮。』（禪師）喝一聲。大都（Dadu）安講主前來參拜，禪師問講主講什麼經？（講主）答：『《金剛經》（Diamond Sutra）。』（禪師）問：『您是否在「無所從來，亦無所去」之處有所領悟？』禪師說：『既然是無來無去，因什麼來到這裡？』（講主）答：『就是這無來無去的道理。』禪師說：『那麼現在它在什麼地方？』（講主）喝一聲。禪師說：『下喝行拳都停止吧，四大（地、水、火、風）分散的時候，向什麼地方安身立命呢？』（講主）答：『整個大地哪裡不是自己？』禪師說：『如果遇到劫火洞然，整個大千世界都毀滅的時候，又該如何？』（講主）答：『我到這裡卻不會了。』禪師說：『六祖（Huineng）不會破柴踏碓，達磨（Bodhidharma）不識九年面壁，你不會，又能見到什麼？』（講主）答：『我只是不會。』禪師說：『瞎漢。請坐喝茶。』洪武（Hongwu）三年（1370年）十二月，禪師感到身體有些不適，寫下偈語說：

【English Translation】 English version Meeting face to face, yet not recognizing each other; though thousands of miles apart, we can share the same wind. The Master said: 'Layer upon layer, it is a road of mountain passes and barriers.' (A monk) asked: 'Bodhidharma (達磨, the first patriarch of Zen Buddhism in India) came from the West, advocating no reliance on words, directly pointing to the human mind, seeing one's nature and becoming a Buddha. Since there is no reliance on words, how can it be transmitted to this day?' The Master said: 'The government gate does not allow a needle, but private traffic of carriages and horses is possible.' (A monk) asked: 'Directly pointing to the human mind, which mind is being pointed to?' The Master said: 'Speaking is not on the tongue.' (A monk) asked: 'Seeing one's nature and becoming a Buddha, where is this 'nature' located?' The Master said: 'Taihu Lake (太湖) has thirty-six thousand acres, and every night the moon shines brightly on the heart of the lake.' (A monk) asked: 'On the day the mortar flowers bloomed at Huangmei (黃梅), in the middle of the night, the robe was passed to Huineng (惠能), allowing him to cross Lingnan (嶺南). Is this matter ultimately true?' The Master said: 'Originally, there is nothing at all, and the two shoulders cannot bear it.' (A monk) asked: 'It is not the wind that moves, nor the banner that moves, but the mind of the benevolent. What should be said then?' The Master said: 'Knowing that the lamp is originally fire, believing that water cannot be separated from waves.' (A monk) asked: 'How should the monk give a word of instruction to others?' The Master said: 'A slap in the face, a strike behind the head.' (A monk) asked: 'In that case, you are truly kind-hearted.' The Master said: 'If you don't throw fragrant bait into the huge waves, how can you catch golden carp onto the fishing boat?' (The Master) ascended the platform and preached: 'Strike a blow at the top of a ten-thousand-仞 peak, smashing the body to pieces, cutting off all doubts and suspicions.' 'Suddenly, after death, one revives again, and all phenomena in the world unfold with smiling eyes.' 'So, what is being smiled at?' 'If one recognizes the road one came from this time, one will no longer enter the mother's womb.' (The Master) shouts. The lecturer An (安) from Dadu (大都) came to pay respects, and the Master asked what sutra the lecturer was lecturing on. (The lecturer) replied: 'The Diamond Sutra (金剛經).' (The Master) asked: 'Have you gained any understanding in the place of 'from nowhere and going nowhere'?' The Master said: 'Since there is no coming and going, why did you come here?' (The lecturer) replied: 'It is precisely the principle of no coming and going.' The Master said: 'Then where is it now?' (The lecturer) shouts. The Master said: 'Stop the shouting and practicing of fists, when the four elements (earth, water, fire, wind) disperse, where will you settle your body and establish your life?' (The lecturer) replied: 'Where in the entire earth is not oneself?' The Master said: 'If you encounter the fire of destruction blazing, and the entire great thousand world is destroyed, what will you do?' (The lecturer) replied: 'I don't know when I get here.' The Master said: 'The Sixth Patriarch (六祖) did not know how to chop wood and tread the mortar, Bodhidharma (達磨) did not recognize the nine years of facing the wall, you don't know, what can you see?' (The lecturer) replied: 'I just don't know.' The Master said: 'Blind man. Please sit down and have tea.' In December of the third year of Hongwu (洪武) (1370), the Master felt somewhat unwell and wrote a verse, saying:

。生本不生。滅本不滅。撒手便行。一天明月。擲筆而逝。弟子奉全身藏於慈雲塔院。

天寶樞禪師法嗣

福州雪峰逆川智順禪師

溫州瑞安陳氏子。七歲出家及受具。遂入閩參鐵關。關授以心要逾月。因如廁睹園中瓠瓜有省。舉所悟求證。關曰。此第入門耳。最上一乘大遠在。乃囑曰。汝可悉棄前解。專于參提上致力。則將自入閫奧矣。一日值關將晚參。擬離榻。忽豁然謂關曰。南泉敗闕今已見矣。關曰。不是心。不是佛。不是物。是個什麼。師曰。地上磚鋪。屋上瓦覆。關曰。即今南泉在何處。師曰。鷂子過新羅。關曰。錯。師亦曰。錯。關曰。錯錯。師觸禮一拜。關集眾勘驗。師笑曰。未吐辭前已不相涉。和尚眼在什麼處。又為此一場戲劇耶。關曰。也要大家知。遂將宗門要語一一訊師。師皆具答。關然之。乃命掌藏鑰。尋令分座。及關遷化。眾請嗣位繼主報恩遷歸原。朝廷賜法衣及佛性圓辯之號。久之悉散其衣缽所蓄。退居一室。掘地為爐。折竹為箸。淡如也。平章燕只不花出鎮。閩省請師住東禪。不一載革故鼎新有同神造升雪峰亦立起其敝。洪武初　詔有道僧十人于鐘山建無遮法會。師奉　旨升座說法。大駕幸臨慰問備至。南還住凈慈。適　朝旨徴有道沙門入京以備　顧問。眾咸推師至

【現代漢語翻譯】現代漢語譯本：生本不生，滅本不滅。放下一切便可前行，如同一天明月般澄澈。（智順禪師）擲筆而逝，弟子們將其全身安葬在慈雲塔院。

天寶樞禪師的法嗣

福州雪峰逆川智順禪師

（智順禪師是）溫州瑞安陳氏之子，七歲出家並受具足戒。之後前往福建參訪鐵關禪師。鐵關禪師將心要傳授給他，過了一個多月，（智順禪師）因為上廁所時看到園中的瓠瓜而有所領悟，便將自己所悟到的東西拿出來請求印證。鐵關禪師說：『這僅僅是入門而已，最上乘的佛法還差得很遠。』於是告誡他說：『你可以完全拋棄之前的理解，專注于參禪用功，這樣自然會進入堂奧。』一天，正趕上鐵關禪師將要晚參，準備離開禪床。智順禪師忽然豁然開朗，對鐵關禪師說：『南泉普愿（Nanquan Puyuan，禪宗大師）的破綻現在我已經看到了。』鐵關禪師說：『不是心，不是佛，不是物，那是個什麼？』智順禪師說：『地上磚鋪，屋上瓦覆。』鐵關禪師說：『那麼現在南泉普愿在哪裡呢？』智順禪師說：『鷂子過新羅（Xinluo，古國名，此處指遙遠的地方）。』鐵關禪師說：『錯。』智順禪師也說：『錯。』鐵關禪師說：『錯錯。』智順禪師立刻行禮一拜。鐵關禪師召集眾人來勘驗（智順禪師的見地）。智順禪師笑著說：『未開口說話之前就已經毫不相干了，和尚你的眼力在哪裡呢？又為此演了一場戲嗎？』鐵關禪師說：『也要讓大家知道。』於是將禪宗的重要語句一一詢問智順禪師，智順禪師都一一作答。鐵關禪師認可了他的見解，於是命令他掌管藏經的鑰匙，不久又讓他分座說法。等到鐵關禪師圓寂，大眾請智順禪師繼承住持報恩寺，之後遷回原籍。朝廷賜予他法衣以及佛性圓辯的稱號。很久之後，他將自己的衣缽和積蓄全部散盡，退居一室，挖地為爐，折竹為筷，生活清淡。平章燕只不花（Yan Zhi Buhua，元朝官員）出鎮福建，請智順禪師住持東禪寺。不到一年，革除舊弊，推陳出新，如同神工造化一般，升座雪峰寺也使其破敗之象得以恢復。洪武（Hongwu，1368-1398）初年，（明太祖）詔令十位有道高僧在鐘山舉行無遮大法會，智順禪師奉旨升座說法。皇帝親自駕臨慰問，關懷備至。之後南還，住持凈慈寺。恰逢朝廷下旨徵召有道沙門入京，以備顧問，眾人都推舉智順禪師前往。

【English Translation】 English version: 'Birth is inherently unborn, and extinction is inherently unextinguished. Letting go of everything, one can proceed, as clear as a bright moon in the sky.' (Chan Master Zhishun) passed away after throwing down his pen, and his disciples enshrined his entire body in the Ci Yun Pagoda Courtyard.

Dharma heir of Chan Master Tianbao Shu

Chan Master Zhishun of Xuefeng Nichuan in Fuzhou

(Chan Master Zhishun was) a son of the Chen family in Ruian, Wenzhou. He left home at the age of seven and received full ordination. Afterward, he went to Fujian to visit Chan Master Tieguan. Chan Master Tieguan imparted the essentials of the mind to him. After more than a month, (Chan Master Zhishun) had an awakening upon seeing gourds in the garden while using the restroom. He presented his understanding for verification. Chan Master Tieguan said, 'This is just the beginning; the supreme vehicle of Dharma is still far away.' Then he advised him, 'You can completely abandon your previous understanding and focus on diligently practicing Chan meditation, and you will naturally enter the inner sanctum.' One day, it happened that Chan Master Tieguan was about to give an evening lecture and was preparing to leave his seat. Chan Master Zhishun suddenly had a breakthrough and said to Chan Master Tieguan, 'The flaw of Nanquan Puyuan (a Chan master) is now seen by me.' Chan Master Tieguan said, 'It is not mind, not Buddha, not a thing; what is it?' Chan Master Zhishun said, 'Bricks are laid on the ground, and tiles cover the roof.' Chan Master Tieguan said, 'Then where is Nanquan Puyuan now?' Chan Master Zhishun said, 'A hawk flies over Xinluo (an ancient kingdom, here referring to a distant place).' Chan Master Tieguan said, 'Wrong.' Chan Master Zhishun also said, 'Wrong.' Chan Master Tieguan said, 'Wrong, wrong.' Chan Master Zhishun immediately bowed in reverence. Chan Master Tieguan gathered the assembly to examine (Chan Master Zhishun's understanding). Chan Master Zhishun smiled and said, 'Before a word is spoken, it is already unrelated. Where is your eye, Master? Are you putting on another play?' Chan Master Tieguan said, 'It is also to let everyone know.' Then he asked Chan Master Zhishun about the important phrases of Chan Buddhism one by one, and Chan Master Zhishun answered them all. Chan Master Tieguan acknowledged his understanding and ordered him to manage the key to the Sutra library, and soon after, he had him give Dharma talks. When Chan Master Tieguan passed away, the assembly invited Chan Master Zhishun to succeed as abbot of Bao'en Temple, and later he moved back to his hometown. The imperial court bestowed upon him a Dharma robe and the title of 'Perfect Eloquence of Buddha-nature.' After a long time, he distributed all his robes and possessions and retreated to a single room, digging a hole in the ground for a stove and breaking bamboo for chopsticks, living a simple life. Yan Zhi Buhua (a Yuan dynasty official), the Pacification Commissioner, was stationed in Fujian and invited Chan Master Zhishun to reside at Dongchan Temple. In less than a year, he eliminated old malpractices and brought forth new ideas, as if by divine creation. He also revived the dilapidated state of Xuefeng Temple. In the early years of Hongwu (1368-1398), the (Ming Dynasty) Emperor ordered ten virtuous monks to hold an unobstructed Dharma assembly at Zhongshan, and Chan Master Zhishun was ordered to ascend the seat and preach the Dharma. The Emperor personally visited and showed great concern. Afterward, he returned south and resided at Jingci Temple. It happened that the imperial court issued an edict summoning virtuous monks to the capital to serve as advisors, and everyone recommended Chan Master Zhishun to go.

京。四閱月一日索浴書偈而化。茶毗獲舍利無算持歸建塔焉。

鐵山瓊禪師法嗣

汝州香山無聞聰禪師

香山人。初參獨翁。令參三不是話未有省發。一日敬上座謂曰。要知端的意。北斗面南看。疑之。一夕有省。遂尋敬。敬問來者何人。師曰非人非我。曰。既非人非我。畢竟是什麼。師曰饑來吃飯困來眠。敬不能決。適鐵山從高麗歸在石霜。乃往見之。山聞師有發明處。乃問仙府何處。師曰汝州。曰風穴祖師面目如何。師曰。和尚且止。須臾之間將二十年工夫說一遍。鐵山把住噤喉問如何是無字義。師曰。近從潭州來。不得湖北信。山曰未是再道。曰和尚幾時離高麗。曰未是更道。師喝一聲拂袖便出。山曰。者兄弟都好。只一件大病。道發明了。師感激。承鐵山開示細大法門。后隱光州。獨行獨坐一十七年。方得穎脫。普說曰。法無定相遇緣即宗。秉金剛劍。吞栗棘蓬。截斷衲僧舌頭。坐卻毗盧正頂。豎一莖草作丈六金身。將丈六金身作一莖草。不是禾山鼓響。且非教外別傳。直教寸絲不掛。月冷秋空。寒灰髮焰。到者里喚作佛法墮地獄如箭射。不喚作佛法亦墮地獄如箭射。諸仁者。畢竟作么生會。開口喪身失命。不開口爛卻舌根。豈不見船子曰。吾于藥山二十年。藏身處沒軌跡。沒軌跡處莫藏

【現代漢語翻譯】現代漢語譯本：在京城，四個月零一天後，他寫下沐浴的偈語后圓寂。火化后得到無數舍利，被帶回並建造佛塔供奉。

鐵山瓊禪師法嗣

汝州香山無聞聰禪師

香山人。最初參訪獨翁禪師，被指示參『三不是』的話頭，但沒有領悟。一天，他問敬上座說：『要知端的意（真正意義）。北斗面南看。』他對此感到疑惑。一天晚上有所領悟，於是去尋找敬上座。敬上座問：『來者何人？』禪師說：『非人非我。』敬上座說：『既非人非我，到底是什麼？』禪師說：『饑來吃飯困來眠。』敬上座不能決斷。恰逢鐵山禪師從高麗回來，住在石霜，於是前去拜見他。鐵山禪師聽說禪師有所發明，就問：『仙府何處？』禪師說：『汝州。』鐵山禪師說：『風穴祖師（風穴延沼禪師）面目如何？』禪師說：『和尚且止，須臾之間將二十年工夫說一遍。』鐵山禪師抓住他的喉嚨問：『如何是無字義？』禪師說：『近從潭州來，不得湖北信。』鐵山禪師說：『未是再道。』禪師說：『和尚幾時離高麗？』鐵山禪師說：『未是更道。』禪師喝一聲，拂袖便走。鐵山禪師說：『者兄弟都好，只一件大病，道發明了。』禪師感激，承受鐵山禪師開示細大法門。后隱居光州，獨行獨坐一十七年，方才穎脫。普說：『法無定相遇緣即宗。秉金剛劍，吞栗棘蓬。截斷衲僧舌頭，坐卻毗盧正頂。豎一莖草作丈六金身，將丈六金身作一莖草。不是禾山鼓響，且非教外別傳。直教寸絲不掛，月冷秋空，寒灰髮焰。到者里喚作佛法墮地獄如箭射。不喚作佛法亦墮地獄如箭射。諸仁者，畢竟作么生會？開口喪身失命，不開口爛卻舌根。豈不見船子（船子德誠禪師）曰：吾于藥山（藥山惟儼禪師）二十年，藏身處沒軌跡，沒軌跡處莫藏。』

【English Translation】 English version: In the capital, after four months and one day, he wrote a bathing verse and passed away. After cremation, countless śarīra (relics) were obtained, brought back, and a pagoda was built to enshrine them.

Disciple of Chan Master Tieshan Qiong

Chan Master Wuwen Cong of Xiangshan, Ruzhou

A native of Xiangshan. Initially, he visited Chan Master Duweng and was instructed to contemplate the 'three not' huatou (critical phrase), but he had no awakening. One day, he asked Senior Jing, saying, 'To know the true meaning, look at the Big Dipper facing south.' He was doubtful about this. One night, he had an awakening and went to find Senior Jing. Senior Jing asked, 'Who is coming?' The Chan Master said, 'Neither a person nor me.' Senior Jing said, 'Since it is neither a person nor me, what exactly is it?' The Chan Master said, 'When hungry, eat; when tired, sleep.' Senior Jing could not decide. It happened that Chan Master Tieshan had returned from Goryeo and was staying at Shishuang, so he went to see him. Chan Master Tieshan heard that the Chan Master had some understanding and asked, 'Where is your immortal abode?' The Chan Master said, 'Ruzhou.' Chan Master Tieshan said, 'What is the face of Patriarch Fengxue (Fengxue Yanzhao)?' The Chan Master said, 'Venerable, please stop. In a moment, I will speak of twenty years of effort.' Chan Master Tieshan grabbed his throat and asked, 'What is the meaning of mu (無, 'no')?' The Chan Master said, 'I recently came from Tanzhou and have not received news from Hubei.' Chan Master Tieshan said, 'Not yet, say it again.' The Chan Master said, 'When did Venerable leave Goryeo?' Chan Master Tieshan said, 'Not yet, say it again.' The Chan Master shouted and flicked his sleeves, leaving. Chan Master Tieshan said, 'This brother is all good, except for one big problem: he says he has understood.' The Chan Master was grateful and received Chan Master Tieshan's detailed teachings on the great Dharma. Later, he lived in seclusion in Guang Prefecture, walking and sitting alone for seventeen years before finally becoming free and unburdened. He gave a general talk, saying, 'The Dharma has no fixed form; it depends on conditions to become the principle. Wielding the vajra (diamond) sword, swallowing the Tribulus terrestris thorns. Cutting off the tongues of monks, sitting on the very top of Vairocana (the universal Buddha). Erecting a single blade of grass as a sixteen-foot golden body, turning the sixteen-foot golden body into a single blade of grass. It is not the sound of the drum at Heshan, nor is it a special transmission outside the teachings. Directly causing not an inch of thread to hang, the moon is cold in the autumn sky, and cold ashes emit flames. To call this Dharma is to fall into hell like an arrow. To not call this Dharma is also to fall into hell like an arrow. All of you, how will you understand it after all? Opening your mouth means losing your life; not opening your mouth means rotting your tongue. Have you not seen what Boatman (Chan Master Boatman Decheng) said: For twenty years, I was at Yaoshan (Chan Master Yaoshan Weiyan), hiding without a trace; where there is no trace, do not hide.'

身。雖然恁么舉唱。開佛知見。立大圓鏡。豎涅槃幢。舉揚般若。敲唱雙舉。兼帶挾通。照用同時。正眼觀來儘是閑傢俱。與我衲僧分上撩掉沒交涉。豎拂子曰。會么。

縉雲真禪師法嗣

代州五臺靈鷲碧峰寶金禪師

乾州永壽人。姓石氏。父母俱崇善。時有沙門以觀音像授其母。囑曰。謹事之。當生智慧之男。未幾果生師。白光燁燁照室。六歲禮云寂溫法師為童子。及受大僧戒遂遍詣講肆。窮性相之旨。久之曰是可以了生死耶。乃棄去。時如海真禪師開法于縉雲。師往謁。示以道要。師大起疑情。偶攜筐隨海擷蔬于園。忽凝然不動歷三時方窹。海曰作定耶。師曰動定不關。海曰動定不關是什麼人。師舉筐。海不肯。師置筐于地叉手而立。海亦不肯。師一喝。海奮前揕胸曰速道。師筑海胸仆之。海笑曰。塵勞暫息。定力未能深也。必使心路絕祖關透。然後大法可明耳。后憩錫峨眉。日啖松柏。脅不沾席者三年。一日聞伐木聲大悟。往見海。海于地上𦘕一圓相。師以袖拂去之。海后𦘕一圓相。師于中增一畫又拂去之。海再畫如前。師又增一畫成十字又拂去之。海復畫如前。師於十字加四隅成卍字又拂去之。海乃總畫三十圓相。師一一具答。海曰汝今方知佛法宏勝如是。宜往朔方。其道大行。先是師在

【現代漢語翻譯】現代漢語譯本身。雖然這樣提倡，開啟佛的知見（對事物真理的認識），樹立如大圓鏡般的智慧，高舉涅槃（不生不滅的境界）的旗幟，宣揚般若（智慧）。敲打和歌唱同時並舉，兼顧並融會貫通。照和用同時顯現。但以真正的眼光來看，這些都不過是多餘的擺設。與我們出家僧人的本分毫不相干。說完豎起拂塵說，你們明白嗎？

縉雲真禪師的法嗣

代州五臺山靈鷲碧峰寶金禪師

是乾州永壽人（今陜西乾縣）。姓石。父母都崇尚善良。當時有位沙門（出家修道的人）將一尊觀音像交給他的母親，囑咐說：『虔誠供奉它，會生下有智慧的男孩。』不久，他的母親果然生下了禪師。出生時白光閃耀，照亮了整個房間。六歲時，他拜云寂溫法師為師，做了童子。等到受了具足戒（佛教僧侶的最高戒律）后，他就廣泛地去各個講堂學習，深入研究性相宗（佛教宗派）的宗旨。很久以後，他說：『這樣就能了脫生死嗎？』於是就離開了。當時，如海真禪師在縉雲山開壇講法。禪師前去拜見，如海真禪師向他開示了修道的要旨。禪師因此產生了很大的疑惑。有一次，他拿著竹筐跟隨如海真禪師在菜園裡摘菜，忽然凝固不動，經歷了三個時辰才醒悟。如海真禪師問：『你在入定嗎？』禪師說：『動和定都不相干。』如海真禪師問：『動和定都不相干，這是什麼人？』禪師舉起竹筐。如海真禪師不認可。禪師把竹筐放在地上，叉手站立。如海真禪師也不認可。禪師大喝一聲。如海真禪師衝上前去捶打他的胸口說：『快說！』禪師用拳頭捶打如海真禪師的胸口，如海真禪師倒地。如海真禪師笑著說：『塵世的煩惱暫時平息了，但定力還不夠深。必須使心路斷絕，突破祖師的關卡，然後才能明白大法。』後來，禪師在峨眉山隱居，每天吃松柏，三年時間身體不沾牀蓆。有一天，他聽到伐木的聲音，大徹大悟。前去拜見如海真禪師。如海真禪師在地上畫了一個圓圈。禪師用袖子擦去了它。如海真禪師又畫了一個圓圈。禪師在圓圈中增加了一筆，又擦去了它。如海真禪師再次像之前一樣畫了一個圓圈。禪師又增加一筆，使之成為十字，又擦去了它。如海真禪師又像之前一樣畫了一個圓圈。禪師在十字的四個角上各加一筆，使之成為卍字，又擦去了它。如海真禪師於是總共畫了三十個圓圈。禪師一一作答。如海真禪師說：『你現在才知道佛法是如此的宏大殊勝。應該去朔方（北方地區），你的道將會大行於世。』此前，禪師在

【English Translation】 English version body. Although advocating in this way, opening the Buddha's knowledge and vision (understanding of the truth of things), establishing a great mirror-like wisdom, raising the banner of Nirvana (the state of non-birth and non-death), proclaiming Prajna (wisdom). Striking and singing are carried out simultaneously, taking into account and integrating. Illumination and application appear at the same time. But viewed with true eyes, these are all just superfluous decorations. They have nothing to do with the duty of us monks. After speaking, he raised the whisk and said, 'Do you understand?'

Successor of Chan Master Zhen of Jinyun

Chan Master Baojin of Lingjiu Bifeng, Wutai Mountain, Daizhou

He was a native of Yongshou, Qianzhou (now Qian County, Shaanxi). His surname was Shi. Both his parents revered goodness. At that time, a Shramana (a wandering ascetic) gave his mother a statue of Guanyin (Avalokiteśvara), instructing her, 'Worship it sincerely, and you will give birth to a son of wisdom.' Before long, his mother indeed gave birth to the Chan Master. At birth, white light shone brightly, illuminating the entire room. At the age of six, he became a disciple of Dharma Master Yunji Wen, becoming a novice. After receiving the full monastic precepts (the highest precepts for Buddhist monks), he widely visited various lecture halls to study, deeply researching the tenets of the Consciousness-only school (a Buddhist school). After a long time, he said, 'Can this lead to liberation from birth and death?' So he left. At that time, Chan Master Ruhai was opening a Dharma assembly at Jinyun Mountain. The Chan Master went to visit, and Chan Master Ruhai instructed him on the essentials of cultivation. The Chan Master thus developed great doubt. Once, he carried a basket and followed Chan Master Ruhai to pick vegetables in the garden, suddenly becoming motionless, experiencing three periods of time before awakening. Chan Master Ruhai asked, 'Are you in Samadhi (meditative consciousness)?' The Chan Master said, 'Motion and stillness are unrelated.' Chan Master Ruhai asked, 'Motion and stillness are unrelated, what kind of person is this?' The Chan Master raised the basket. Chan Master Ruhai did not approve. The Chan Master put the basket on the ground, standing with his hands clasped. Chan Master Ruhai still did not approve. The Chan Master shouted loudly. Chan Master Ruhai rushed forward and struck his chest, saying, 'Speak quickly!' The Chan Master struck Chan Master Ruhai's chest with his fist, and Chan Master Ruhai fell to the ground. Chan Master Ruhai smiled and said, 'The afflictions of the world are temporarily calmed, but the power of Samadhi is not yet deep enough. You must cut off the path of the mind and break through the barrier of the ancestors, then the Great Dharma can be understood.' Later, the Chan Master lived in seclusion on Mount Emei, eating pine and cypress every day, his body not touching the bed for three years. One day, he heard the sound of felling trees and had a great enlightenment. He went to see Chan Master Ruhai. Chan Master Ruhai drew a circle on the ground. The Chan Master wiped it away with his sleeve. Chan Master Ruhai drew another circle. The Chan Master added a stroke to the circle and wiped it away again. Chan Master Ruhai drew a circle again as before. The Chan Master added a stroke to make it a cross and wiped it away again. Chan Master Ruhai drew a circle again as before. The Chan Master added a stroke to each of the four corners of the cross, making it a swastika, and wiped it away again. Chan Master Ruhai then drew a total of thirty circles. The Chan Master answered each one. Chan Master Ruhai said, 'Now you know that the Buddha-dharma is so vast and supreme. You should go to Shuofang (northern region), and your path will greatly flourish in the world.' Before this, the Chan Master was at

定中見一山甚秀麗。重樓杰閣金碧絢爛。諸佛五十二菩薩行道其中。有招師謂曰此五臺秘魔巖也。汝前身修道其中。靈骨猶在。何乃忘之。既窹遂游五臺山。道逢蓬首女子身被五彩。敝衣赤足徐行。一黑獒隨其後。師問曰子何之。曰入山中爾。師曰將何為。曰一切不為。良久乃沒。叩之同行者皆莫之見。或謂文殊化身云。師乃就山結靈鷲庵以居。聲光日露。四方聞之不遠千里。負糇糧來獻者日繽紛也。至正戊子順帝遣使詔至京。甚敬之。命住海印寺。力以疾辭。賜寂照圓明之號。太祖高皇帝即位詔師至南京。見　上于內殿。問佛法大意。　上設普濟會於鐘山。選高行僧十人蒞其事。師與焉。蒙寵賚甚渥。親御翰墨賜詩十二韻。未幾示微疾。弟子請留末後句。師曰。三藏法寶尚為故紙。吾言欲何為。怡然而逝。壽六十五臘五十九。茶毗獲五色舍利。齒舌數珠皆不壞。

南嶽下二十三世

凈慈聯禪師法嗣

杭州慈光寺立中成禪師

錢塘孫氏子。首謁祖芳聯公。請益次聯舉臘月火燒山話。師頌曰。白雲迷卻舊行蹤。臘月燒山火正紅。再得慈風來扇發。冷冰冰處暖烘烘。聯深器之。

中峰本禪師法嗣

婺州伏龍山千巖元長禪師

越之蕭山董氏子。家世宗儒。九歲就外傅。諸書經目

【現代漢語翻譯】現代漢語譯本在禪定中，（他）看到一座山非常秀麗，重樓高閣，金碧輝煌。諸佛和五十二位菩薩在其中行走。有一位招師告訴他說：『這是五臺山的秘魔巖啊！你前世就在這裡修行，靈骨還在，怎麼就忘記了呢？』醒悟后，（他）就去游五臺山。路上遇到一位披頭散髮的女子，身穿五彩的破舊衣服，赤著腳慢慢地走著，一隻黑色的獒犬跟在她的後面。禪師問她說：『你到哪裡去？』（女子）說：『進入山中。』禪師問：『將要做什麼？』（女子）說：『一切都不做。』過了很久，（女子）就消失了。問同路的人，都說沒有看見。有人說是文殊（Manjusri，智慧的菩薩）的化身。禪師就在山上結廬靈鷲庵居住，聲名日益顯赫，四方的人聽說后，不遠千里，帶著糧食來供養的人每天都很多。至正戊子年（1348年），順帝派使者下詔書到京城，（對禪師）非常尊敬，命（禪師）住在海印寺。禪師極力以生病為理由推辭。皇帝賜予『寂照圓明』的稱號。太祖高皇帝（朱元璋）即位后，下詔讓禪師到南京，在內殿接見了禪師，問佛法的大意。皇上在鐘山設立普濟會，選了十位德行高尚的僧人來主管這件事，禪師也參與其中。受到皇帝的寵愛和賞賜非常豐厚，親自用筆墨賜予十二韻的詩。不久，禪師示現輕微的疾病。弟子們請求（禪師）留下最後的開示。禪師說：『三藏法寶（Tripitaka，佛教經典）尚且成為故紙，我的話又有什麼用呢？』安詳地去世了，享年六十五歲，僧臘五十九年。荼毗（火葬）后，得到五色舍利（Sarira，佛教聖物），牙齒、舌頭、數珠都沒有損壞。

南嶽下第二十三世

凈慈聯禪師的法嗣

杭州慈光寺的立中成禪師

是錢塘孫氏的兒子。最初拜訪祖芳聯公，請教問題時，聯公舉了臘月火燒山的話頭。禪師作頌說：『白雲遮蔽了舊時的行蹤，臘月里火燒山，火焰正紅。再次得到慈悲的風吹來扇動，冷冰冰的地方也變得暖烘烘。』聯公非常器重他。

中峰本禪師的法嗣

婺州伏龍山千巖元長禪師

是越州蕭山董氏的兒子，家世代都是儒生。九歲時就跟隨老師學習，各種書籍看過一遍就能記住。

【English Translation】 English version In meditation, (he) saw a mountain that was extremely beautiful, with towering pavilions and resplendent gold and jade. Buddhas and fifty-two Bodhisattvas were walking within it. A monk named Zhao told him, 'This is the Secret Demon Rock of Mount Wutai! You cultivated here in your previous life, and your spiritual bones are still here. How could you have forgotten?' After awakening, (he) went to Mount Wutai. On the way, he encountered a disheveled woman with colorful, tattered clothes, walking barefoot, with a black Tibetan Mastiff following behind her. The Chan master asked her, 'Where are you going?' (The woman) said, 'Into the mountains.' The Chan master asked, 'What will you do?' (The woman) said, 'I will do nothing.' After a long time, (the woman) disappeared. He asked his companions, but none of them had seen her. Some said she was an incarnation of Manjusri (Manjusri, the Bodhisattva of wisdom). The Chan master then built a hermitage called Lingjiu Hermitage on the mountain and lived there. His reputation grew daily, and people from all directions, hearing of him, came from afar with food to offer him every day. In the year of Wuzi during the Zhizheng reign (1348), Emperor Shun sent an envoy with an edict to the capital, showing great respect (to the Chan master), and ordered (the Chan master) to reside at Haiyin Temple. The Chan master strongly declined, using illness as an excuse. The emperor bestowed upon him the title 'Silent Illumination and Perfect Clarity.' After Emperor Gao (Zhu Yuanzhang) ascended the throne, he issued an edict summoning the Chan master to Nanjing. He met the Chan master in the inner palace and asked about the main principles of Buddhism. The Emperor established the Universal Relief Assembly at Zhongshan and selected ten monks of high virtue to manage it, and the Chan master participated in it. He received great favor and rewards from the Emperor, who personally bestowed upon him a poem of twelve rhymes. Not long after, the Chan master showed signs of a slight illness. The disciples requested (the Chan master) to leave a final verse. The Chan master said, 'The Tripitaka (Tripitaka, Buddhist scriptures) has already become old paper, so what use would my words be?' He passed away peacefully, at the age of sixty-five, with fifty-nine years as a monk. After cremation, five-colored Sarira (Sarira, Buddhist relics) were obtained, and his teeth, tongue, and rosary remained intact.

Twenty-third Generation from Nanyue

Dharma Successor of Chan Master Lian of Jingci

Chan Master Lizhong Cheng of Ciguang Temple in Hangzhou

Was the son of the Sun family of Qiantang. He first visited Ancestor Fang Lian and, when asking for instruction, Lian raised the topic of burning a mountain in the twelfth month. The Chan master composed a verse saying, 'White clouds obscure the old tracks, the fire burns the mountain red in the twelfth month. Receiving the compassionate wind to fan the flames again, the icy cold place becomes warm and cozy.' Lian deeply valued him.

Dharma Successor of Chan Master Ben of Zhongfeng

Chan Master Qianyan Yuanchang of Fulong Mountain in Wuzhou

Was the son of the Dong family of Xiaoshan in Yuezhou, whose family had been Confucian scholars for generations. At the age of nine, he began studying with a teacher, and he could remember all the books he read.

成誦。十九剃髮于武林靈芝寺。會行丞相府飯僧。師隨眾應供。適中峰在座。即呼曰汝日用何如。師曰唸佛。峰曰佛今何在。師擬議。峰厲聲叱之。師遂跪求法要。峰授以趙州無話令參。於是縛茆靈隱山中。未幾復以他務移動。隨順世緣倏忽十載。復還靈隱。脅不沾席者三年。因往望亭聞鵲聲有省。亟見峰具呈悟因。峰又斥之。師憤然來歸。夜將寂忽鼠食貓飯墮其器有聲。恍然開悟。復往質于峰。峰問曰趙州何故言無。師曰鼠食貓飯。峰曰未在。師曰飯器破矣。師曰破后如何。師曰筑碎方甓。峰乃微笑。后隱居伏龍。漸成叢席。始開法示眾。龍門水急。一句截流。茅屋風高。千山起浪。三世諸佛望風結舌。六代祖師斫額有分。天下老和尚仰羨仰羨。是汝諸人既到者里。作么生與山僧相見。驀拈拄杖曰。與么與么。人境俱奪。不與么不與么。照用同時。卓一下曰。龍生金鳳子。衝破碧琉璃。上堂。僧問如何是第一句。師曰有口如啞。曰如何是第二句。師曰有眼如盲。曰如何是第三句。師曰。棒折也。未放你在。師乃擲拂子曰。此是老僧第二句。如何是第一句。便下座。上堂。轉山河國土歸自己則易。轉自己歸山河國土則難。拈了也。父母未生前道將一句來。示眾。一喝分賓主。照用一時行。要會個中意。日午打三更。諸

禪德。臨濟大師四棱塌地了也。乃喝一喝。且道那個是賓那個是主。那個是照那個是用。又喝。只者是賓只者是主。只者是照只者是用。又喝。且不是賓且不是主。且不是照且不是用。是個什麼。又喝云。進前求解會。特也斬精靈。上堂。僧問達磨面壁意旨如何。師曰有口開不得。曰。人天交接兩得相見。如何是相見底事。師曰煙燻黑漆桶。曰浩浩塵中如何辯主。師舉拳示之。曰辯后如何。師曰你主在什麼處。僧禮拜。師乃曰。秋風涼。秋夜長。未歸客。思故鄉。大眾。如何是你故鄉。喝。幸然家裡坐。不用苦思量。至正丁酉六月十四日示微疾。集眾書偈曰。平生饒舌。今日敗闕。一句轟天。正法眼滅。投筆而逝。謚佛慧圓鑒禪師。

蘇州獅子林天如惟則禪師

吉安永新譚氏子。幼歲入禾山祝髮。后往天目依中峰。每見峰曰老幻一生參禪不得開悟。心竊有所疑。后深得其旨。遂往蘇州卓庵以居。名獅子林。四方請益者日眾。乃開法示眾。執法修行如牛拽磨。關西沒頭腦漢。盡力道得一半。不執修行如磨拽牛。山僧忍俊不禁。也只道得一半。休休。以何法證。以何法修。隨流認得性。無喜亦無憂。不風流處也風流。驀拈拄杖曰。叵耐雲門大師又道。觀世音將錢買胡餅。放下卻是饅頭。卓拄杖曰。不因夜來雁

【現代漢語翻譯】現代漢語譯本禪德（禪定之德）。臨濟大師（臨濟宗創始人）四棱塌地了也。乃喝一喝。且道那個是賓那個是主。那個是照那個是用。又喝。只者是賓只者是主。只者是照只者是用。又喝。且不是賓且不是主。且不是照且不是用。是個什麼。又喝云。進前求解會。特也斬精靈。上堂。僧問達磨（菩提達摩，禪宗初祖）面壁意旨如何。師曰有口開不得。曰。人天交接兩得相見。如何是相見底事。師曰煙燻黑漆桶。曰浩浩塵中如何辯主。師舉拳示之。曰辯后如何。師曰你主在什麼處。僧禮拜。師乃曰。秋風涼。秋夜長。未歸客。思故鄉。大眾。如何是你故鄉。喝。幸然家裡坐。不用苦思量。至正丁酉（1357年）六月十四日示微疾。集眾書偈曰。平生饒舌。今日敗闕。一句轟天。正法眼滅。投筆而逝。謚佛慧圓鑒禪師。

蘇州獅子林天如惟則禪師

吉安永新譚氏子。幼歲入禾山祝髮。后往天目依中峰。每見峰曰老幻一生參禪不得開悟。心竊有所疑。后深得其旨。遂往蘇州卓庵以居。名獅子林。四方請益者日眾。乃開法示眾。執法修行如牛拽磨。關西沒頭腦漢。盡力道得一半。不執修行如磨拽牛。山僧忍俊不禁。也只道得一半。休休。以何法證。以何法修。隨流認得性。無喜亦無憂。不風流處也風流。驀拈拄杖曰。叵耐雲門大師又道。觀世音（觀世音菩薩）將錢買胡餅。放下卻是饅頭。卓拄杖曰。不因夜來雁

【English Translation】 English version Zen virtue. Master Linji (founder of the Linji school) has completely collapsed on all four sides. Then he shouted once. And said, which is the guest, which is the host? Which is the illumination, which is the function? Again he shouted. Only this is the guest, only this is the host. Only this is the illumination, only this is the function. Again he shouted. And it's not the guest, and it's not the host. And it's not the illumination, and it's not the function. What is it? Again he shouted, saying, 'Come forward to seek understanding. It especially slays the spirits.' Ascending the hall, a monk asked, 'What is the meaning of Bodhidharma (the first patriarch of Zen Buddhism) facing the wall?' The master said, 'A mouth cannot be opened.' The monk said, 'Humans and gods interact and can see each other. What is the matter of seeing each other?' The master said, 'A smoke-熏ed black lacquer bucket.' The monk said, 'How to distinguish the master in the vast dust?' The master raised his fist to show him. The monk said, 'What after distinguishing?' The master said, 'Where is your master?' The monk bowed. The master then said, 'The autumn wind is cool, the autumn night is long. Unreturned travelers, think of their hometowns.' Great assembly, what is your hometown? Shout! Fortunately sitting at home, no need for bitter thoughts. On the 14th day of the sixth month of the Dingyou year of the Zhizheng era (1357 AD), he showed slight illness. Gathering the assembly, he wrote a verse, saying, 'All my life, I've been talkative. Today, I've failed. A sentence that shakes the heavens. The eye of the true Dharma is extinguished.' He threw down his pen and passed away. He was posthumously named Zen Master Fohui Yuanjian.

Zen Master Tianru Weize of Lion Grove, Suzhou

A son of the Tan family of Yongxin, Ji'an. He entered Heshan at a young age to have his head shaved. Later, he went to Tianmu to rely on Zhongfeng. Every time he saw Zhongfeng, he said that the old illusion had not been enlightened in his whole life of Chan practice. His heart secretly doubted. Later, he deeply understood its meaning. Then he went to Suzhou to set up a hermitage to live in, named Lion Grove. Those who sought advice from all directions became more and more numerous. Then he opened the Dharma and showed the assembly. Enforcing practice is like an ox pulling a mill. A headless man from Guanxi can only say half of it with all his strength. Not clinging to practice is like a mill pulling an ox. This mountain monk can't help but smile. He can only say half of it. Stop, stop. With what Dharma is it certified? With what Dharma is it practiced? Following the flow, one recognizes the nature, without joy or sorrow. Even in places without romance, there is romance. Suddenly picking up his staff, he said, 'Unbearable, Great Master Yunmen also said, Guanshiyin (Avalokiteśvara Bodhisattva) uses money to buy sesame cakes. Putting it down, it is a steamed bun.' He struck the staff and said, 'Not because of the wild geese at night

。爭見海門秋。示眾。有時伸出佛手。有時放出驢腳。錯。有時拍禪床。有時擊香桌。錯。有時舌生毛唇生醭。拄杖長年靠壁角。臨濟德山鼻孔一時穿卻。錯。諸禪德。曏者三個錯處認得。老僧請你吃無面䬪饦。示眾。言無展事。句不投機。承言者喪。滯句者迷。擬心即差。動念即乖。不擬不動。立地死漢。故我祖師門下。驀劄相逢。無你轉身處。據令而行。無你開口處。跨一步去鐵壁銀山。眨得眼來電光石火。三世諸佛也只得望崖而退。若是個生鐵鑄就底漢。等閑一擲。抹過太虛。直得南山鱉鼻咬殺東海鯉魚。陜府鐵牛撞倒嘉州大像。三界拘繫不得。千聖羅籠不住。從前萬別千差。當下七通八達。一一現成一一圓妙。方通道達磨元是老臊胡。臨濟喚作白拈賊。雖然恁么。到獅林門下更須朝打三千暮打八百。何故如此。卓拄杖曰。華岳連天秀。黃河徹底清。木龕成示眾。生死與涅槃。六六三十六。無常等不來。我且先瞑目。諸禪德。且道天如即今是死是活。死卻活天如。活卻天如死。佛佛受輪迴。只為者些子。示寂塔於水西原。

日本國相州建長禪寺古先印原禪師

世居相州。姓藤氏。為國中貴族。十三剃髮。遍歷戶庭咸無所證。遂入中夏參無見於華頂。見指參中峰。師屢呈見解。峰呵之。師𥨊食俱廢。

峰憐其誠乃曰。此心包羅萬象。迷則生死。悟則涅槃。生死之迷固是未易驅斥。涅槃之悟猶是入眼金塵。當知般若如大火聚。近之則焦首爛額。惟存不退轉一念。生與同生死與同死。自然與道相符。脫使未悟之際。千釋迦萬彌勒。傾出四大海水入汝耳根。總是虛妄塵勞。皆非究竟事也。師聞之不覺汗下。一日有省告峰曰。原已撞入銀山鐵壁去也。峰曰既入銀山鐵壁來此何為。師超然領解。后辭去參古林東嶼諸大老。會清拙澄公將入日本拉師同行。遂出世甲州之慧林。遷萬壽凈智長壽諸剎。一日微疾謂侍者曰。時至矣。可持觚翰來。乃曰吾塔已成唯未書額耳。大書心印二字遂逝。初門人慾𦘕師像預索讚語。師作一圓相題其上曰。妙相圓明。如如不動。觸處相逢。是何面孔。

般若誠禪師法嗣

建寧府高仰山古梅正友禪師

廣信貴溪丁氏子。自幼出家禮末山本公為師。往江淮南浙遍參知識。一日因小便觸地得個入處。往見絕學。學問曾見什麼人來。師曰見海印和尚教提無字。學曰無字作么生提。師曰未提已前早自分曉。學曰。靈云見桃花悟道。玄沙云諦當甚諦當。敢保老兄未徹在。且道是許他不許他。師曰言下許。學大笑曰不是再來看。次早上方丈。學曰夜來事作么生。師曰靈云捉得賊。玄沙不放贓。

【現代漢語翻譯】現代漢語譯本：高峰禪師憐憫他的誠心，於是說：『此心包羅萬象，迷惑就會生死輪迴，覺悟就能進入涅槃（佛教修行最終目標，指脫離輪迴）。生死的迷惑本來就不容易驅除，涅槃的覺悟也像是進入眼中的金粉，同樣會障礙真性。應當知道般若（梵語，智慧之意）就像一大堆火焰，靠近就會燒焦頭顱，燒爛額頭。唯有保持不退轉的信念，生也與生死在一起，死也與死亡在一起，自然就能與道相符。即使在沒有覺悟的時候，千個釋迦牟尼（佛教創始人）萬個彌勒佛（未來佛）把四大海水都傾倒進你的耳朵里，也都是虛妄的塵勞，都不是究竟的事情。』禪師聽了，不覺汗流浹背。一天，他有所領悟，告訴高峰禪師說：『原來我已經撞入銀山鐵壁之中了。』高峰禪師說：『既然已經進入銀山鐵壁，來這裡做什麼？』禪師超然領悟。後來辭別高峰禪師，去參訪古林、東嶼等各位大德。恰逢清拙澄公將要前往日本，邀請禪師一同前往，於是禪師開始在甲州慧林寺弘法，後來又遷往萬壽寺、凈智寺、長壽寺等寺廟。一天，禪師稍微感到不適，對侍者說：『時辰到了，可以拿筆墨來。』於是寫道：『我的塔已經建成，只是還沒有題寫匾額。』然後大書『心印』二字，就去世了。當初，門人想要畫禪師的畫像，預先向禪師索取讚語。禪師畫了一個圓相，在上面題寫道：『妙相圓明，如如不動，觸處相逢，是何面孔？』

般若誠禪師的法嗣

建寧府高仰山古梅正友禪師

是廣信貴溪丁氏之子，從小出家，拜末山本公為師。前往江淮、南浙各地遍參知識。一天，因為小便觸地而有所領悟。前往拜見絕學禪師。絕學禪師問：『你曾經見過什麼人？』禪師說：『見過海印和尚，他教我參「無」字。』絕學禪師問：『「無」字怎麼參？』禪師說：『還沒參之前，早就已經明白了。』絕學禪師說：『靈云因為見到桃花而悟道，玄沙說「諦當，甚諦當」，我敢保證你還沒有徹悟。你說，這是認可他還是不認可他？』禪師說：『言下認可。』絕學禪師大笑說：『不是，你再來看看。』第二天早上，禪師來到方丈室。絕學禪師問：『昨天晚上的事情怎麼樣了？』禪師說：『靈云捉住了賊，玄沙不放過贓物。』

【English Translation】 English version: Venerable Feng, pitying his sincerity, said: 'This mind encompasses all phenomena. Deluded, one is in the cycle of birth and death; enlightened, one enters Nirvana (the ultimate goal of Buddhist practice, referring to liberation from the cycle of rebirth). The delusion of birth and death is inherently difficult to dispel, and the enlightenment of Nirvana is like gold dust in the eyes, still obstructing true nature. Know that Prajna (Sanskrit, meaning wisdom) is like a great heap of fire; approach it and you will scorch your head and burn your forehead. Only maintain the single thought of non-retrogression, live with those who live and die with those who die, and naturally you will be in accord with the Tao. Even if, in a state of non-enlightenment, a thousand Shakyamunis (the founder of Buddhism) and ten thousand Maitreyas (the future Buddha) poured the waters of the four great oceans into your ears, it would all be illusory dust and toil, none of it the ultimate matter.' The Zen master, hearing this, unconsciously broke into a sweat. One day, he had an awakening and told Venerable Feng: 'Originally, I had already crashed into a silver mountain and iron wall.' Venerable Feng said: 'Since you have entered the silver mountain and iron wall, what are you doing here?' The Zen master realized with transcendence. Later, he bid farewell to Venerable Feng and went to visit the great elders of Gulin, Dongyu, and others. It happened that Qingzhuo Cheng Gong was about to go to Japan and invited the Zen master to go with him. Thereupon, the Zen master began to propagate the Dharma at Huilin Temple in Kai Province, and later moved to temples such as Wanshou Temple, Jingzhi Temple, and Changshou Temple. One day, feeling slightly unwell, the Zen master said to his attendant: 'The time has come; bring me pen and ink.' Then he wrote: 'My pagoda is completed, only the inscription is not yet written.' Then he wrote the two characters 'Mind Seal' in large letters and passed away. Initially, the disciples wanted to paint a portrait of the Zen master and asked him for an inscription in advance. The Zen master drew a circle and wrote on it: 'The wonderful form is perfectly clear, unmoving as suchness, encountered everywhere. What face is this?'

Dharma Successor of Zen Master Prajna Cheng

Zen Master Gumei Zhengyou of Gaoyang Mountain in Jianning Prefecture

Was a son of the Ding family of Guixi in Guangxin. He left home at a young age and took the layman Ben Gong of Moshan as his teacher. He traveled to Jianghuai, Southern Zhejiang, and other places to visit various teachers. One day, he had an entry point because of urinating on the ground. He went to see Zen Master Juexue. Zen Master Juexue asked: 'Whom have you seen?' The Zen master said: 'I have seen the monk Haiyin, who taught me to contemplate the word 'Wu' (無, meaning 'no' or 'nothing').' Zen Master Juexue asked: 'How do you contemplate the word 'Wu'?' The Zen master said: 'Before contemplating, I already understood.' Zen Master Juexue said: 'Lingyun attained enlightenment upon seeing the peach blossoms, and Xuansha said, 'It is true, very true.' I dare to guarantee that you have not yet thoroughly understood. Tell me, do you approve of him or not?' The Zen master said: 'I approve of him immediately.' Zen Master Juexue laughed loudly and said: 'No, come back and look again.' The next morning, the Zen master came to the abbot's room. Zen Master Juexue asked: 'How was the matter last night?' The Zen master said: 'Lingyun caught the thief, and Xuansha did not let go of the stolen goods.'

即今贓賊一時斷還和尚。把坐具便打。學曰黃檗打臨濟六十棒意作么生。師便喝。學曰因甚又去打大愚再來掌黃檗。師才開口。學曰不是。師曰畢竟那個是。學便攔頭打曰且去再來看。次早上方丈。學曰抽袈裟。師擬議。學便打三下。師便喝。學又打六下。師便休去。後上方丈求住。學曰你去見無用中峰斷崖三人了。卻來與我同住。後到云巖。見法昌語錄曰驅耕夫牛奪饑人食。忽有徹處。不覺汗下。便頌公案數則寄呈學。學看畢對眾曰。此人得我第三番竹篦上氣。力但是尚欠脫殼在。越三年因過堂打動缽盂忽大悟。出住天心。繼住高仰。上堂。慧劍單提。明行正令。擬議不來。喪身失命。還有當鋒底么。良久曰。正好一帆風過海。箇中不遇駕濤人。小參。月落山頭慘。云橫谷口陰。欲明生死事。直指本來心。還有會得本來心底么。夜靜不勞重借月。玉蟾常掛太虛中。至正壬辰五月初三日跏趺示寂。全身塔于鳳山。

智者義禪師法嗣

杭州凈慈德隱普仁禪師

婺之蘭溪趙氏子。十歲依演法院出家。及受大僧戒遂走參瞭然義公。機緣相契命為侍者。后遍游名剎。靡不改容禮之。東陽輝公留掌記。而徑山悅公尋延師分座。至正乙未出住金華西峰。　太祖高皇帝取婺州幸智者寺。詔師主之。晚蒞南屏。忽示

【現代漢語翻譯】現代漢語譯本：立即將贓物追回，歸還給和尚。然後拿起坐具就打。學問：『黃檗禪師打臨濟禪師六十棒，意圖是什麼？』師父便大喝一聲。學問：『為什麼又要去打大愚禪師，再來掌摑黃檗禪師？』師父剛要開口，學問：『不是。』師父說：『究竟哪個才是？』學便劈頭蓋臉地打，說：『且先去，再來看。』第二天早上到方丈室，學問：『脫下袈裟。』師父猶豫。學便打了三下。師父便大喝一聲。學又打了六下。師父便作罷離去。後來到方丈室請求留住。學說：『你去拜見無用、中峰、斷崖三人之後，再來與我同住。』後來到云巖，看到法昌語錄說：『驅趕耕田的農夫的牛，奪走飢餓的人的食物。』忽然有所領悟，不覺汗流浹背。便寫了幾則公案的頌呈給學。學看完后對眾人說：『此人得到了我第三番竹篦上的氣力，但是還欠缺脫殼。』過了三年，因為過堂時敲動缽盂，忽然大悟。出任天心寺住持，後來又住持高仰寺。上堂說法：『慧劍單獨提起，嚴明地執行正令。猶豫不決的，喪身失命。還有敢於當鋒的嗎？』良久說：『正好一帆風順過海，其中沒有遇到駕馭波濤的人。』小參：『月亮落在山頭，一片慘淡，雲彩橫在谷口，一片陰暗。想要明白生死之事，直接指出本來的心。還有領會本來心的人嗎？夜裡安靜，不用再借月亮，玉蟾常常懸掛在太空中。』至正壬辰（1352年）五月初三日，跏趺坐化示寂。全身塔葬于鳳山。

智者義禪師的法嗣

杭州凈慈德隱普仁禪師

婺州蘭溪趙氏之子。十歲時在演法院出家。等到受了大僧戒后，便去參訪瞭然義公。機緣相合，被任命為侍者。後來遍游名剎，沒有誰不改變容貌來禮敬他。東陽輝公留他掌管文記，而徑山悅公尋請師父分座說法。至正乙未年（1355年）出任金華西峰寺住持。太祖高皇帝攻取婺州，駕臨智者寺，詔令師父主持寺務。晚年住持南屏寺，忽然示寂。

【English Translation】 English version: Immediately recover the stolen goods and return them to the monks. Then, he picked up the sitting cushion and struck. The student asked, 'What was Huangbo (Huangbo, a famous Chan Buddhist master) trying to convey by hitting Linji (Linji, founder of the Linji school of Chan Buddhism) sixty times?' The master shouted loudly. The student asked, 'Why did you go to hit Dayu (Dayu, another Chan master) and then slap Huangbo again?' As the master was about to speak, the student said, 'No.' The master said, 'Which one is it then?' The student struck him head-on, saying, 'Go and look again.' The next morning, in the abbot's room, the student asked, 'Take off your kasaya (kasaya, Buddhist robe).' The master hesitated. The student struck him three times. The master shouted loudly. The student struck him six more times. The master then gave up and left. Later, he went to the abbot's room to request to stay. The abbot said, 'Go and see Wuyong, Zhongfeng, and Duanya (Wuyong, Zhongfeng, and Duanya, other Chan masters) first, and then come and live with me.' Later, he went to Yunyan and saw the recorded sayings of Fachang, which said, 'Driving away the farmer's ox and taking away the food of the hungry.' Suddenly, he had an insight and broke into a sweat. He then wrote several verses on the koans (koan, a paradoxical anecdote or riddle, used in Zen Buddhism to demonstrate the inadequacy of logical reasoning) and presented them to the abbot. After reading them, the abbot said to the assembly, 'This person has obtained the strength of my third bamboo stick, but he still lacks the shedding of the shell.' Three years later, while striking the alms bowl during the meal, he suddenly had a great enlightenment. He became the abbot of Tianxin Temple and later the abbot of Gaoyang Temple. In his Dharma talk, he said, 'The wisdom sword is raised alone, and the correct orders are strictly enforced. Those who hesitate will lose their lives. Is there anyone who dares to face the blade?' After a long silence, he said, 'It is like a smooth sail across the sea, but no one encounters the person who can ride the waves.' In his short talk, he said, 'The moon falls on the mountain, a scene of desolation, and the clouds lie across the valley, a scene of darkness. If you want to understand the matter of life and death, point directly to the original mind. Is there anyone who understands the original mind? In the quiet night, there is no need to borrow the moon again, the jade toad is always hanging in the void.' On the third day of the fifth month of the Ren Chen year of the Zhizheng era (1352 AD), he sat in the lotus position and passed away. His whole body was buried in a pagoda on Phoenix Mountain.

The Dharma successor of Chan Master Zhizhe Yi

Chan Master De Yin Puren of Jingci Temple in Hangzhou

He was a son of the Zhao family of Lanxi in Wuzhou. At the age of ten, he became a monk at Yanyuan Temple. After receiving the full monastic precepts, he went to visit Layiang Yigong. Their karmic connections matched, and he was appointed as an attendant. Later, he traveled to famous temples, and no one failed to change their countenance to pay respects to him. Gong Hui of Dongyang kept him in charge of records, while Yue Gong of Jingshan sought to invite the master to share the Dharma seat. In the Yiwei year of the Zhizheng era (1355 AD), he became the abbot of Xifeng Temple in Jinhua. Emperor Gao of the Ming Dynasty (Emperor Gao of the Ming Dynasty, also known as Zhu Yuanzhang, the founder and first emperor of the Ming Dynasty) conquered Wuzhou and visited Zhizhe Temple, ordering the master to preside over the temple affairs. In his later years, he resided at Nanping Temple and suddenly passed away.

微疾。屈指計曰今夏五月矣。左右曰然。師曰此八月八日最良吾將逝矣。至期整衣端坐而寂。

海門則禪師法嗣

湖州弁山白蓮寺懶云智安禪師

嘉興沈氏子。依海昌凈妙寺出家。首謁天真。發明別傳之旨。自此韜光。有司屢起以名剎。不就。后恪遵竹杖禪師遺命。住白蓮寺。示眾。萬法歸一。無孔鐵槌當面擲。一歸何處。抹過西天並此土。青州布衫重七斤。寒巖古木璚花春。仁者慇勤問端的。娘生鼻孔從來直。倘于言下解知歸。九九方明八十一。晚歸凈慈。久之託疾告終。塔于蒼弁之南阡。

華頂睹禪師法嗣

處州福林院白雲智度禪師

處之麗水吳氏子。從空中假禪師祝髮受具。深習禪定者四年。出遊閩中。還乃筑福林院以居。日取楞嚴．圓覺閱之。久之復出遍參。謁無見問西來密意未審何如。見曰待娑羅峰點頭卻向汝道。師以手搖曳欲答。見遽喝。師曰。娑羅峰頂白浪滔天。花開芒種后。葉落立秋前。見曰我家無殘羹剩飯也。師曰此非殘羹剩飯而何。見頷之。乃服勤數載。及辭歸。見祝之曰。心法相投豈在多言。勿掉三寸舌誑人。須真正見解著於行履可也。師佩服之。至正甲申眾迎師歸福林。甲辰中丞章公延居龍泉之普慈。僧徒雲集至八百人。丙午遷武峰。洪武己酉應　召

【現代漢語翻譯】現代漢語譯本：（禪師）略微有些不適。掰著手指計算說：『現在是（元朝）至正（年號）的今年五月了。』身邊的人說是的。禪師說：『今年八月八日是最好的日子，我將要離去了。』到了那天，（禪師）整理好衣物，端正地坐著，安詳地去世了。

海門則禪師的法嗣

湖州弁山白蓮寺的懶云智安禪師

（智安禪師是）嘉興沈氏的兒子，在海昌凈妙寺出家。最初拜訪天真禪師，領悟了特別傳授的宗旨。從此隱藏鋒芒。地方官員多次想請他住持名寺，他都沒有答應。後來嚴格遵守竹杖禪師的遺命，住持白蓮寺。開示大眾說：『萬法歸一，無孔鐵槌當面擲來。一歸向何處？抹過西天和此土。青州布衫重七斤。寒冷的巖石和古老的樹木，（如同）美玉般的花朵在春天盛開。仁者慇勤地詢問究竟，娘生的鼻孔本來就是直的。如果能在言語之下理解歸宿，九九方能明白八十一。』（智安禪師）晚年回到凈慈寺，住了很久，以生病為由告別，安然去世。塔建在蒼弁山的南邊。

華頂睹禪師的法嗣

處州福林院的白雲智度禪師

（智度禪師是）處州麗水吳氏的兒子，跟隨空中假禪師剃度並受具足戒。深入學習禪定四年。出遊到閩中，回來后建造福林院居住。每天閱讀《楞嚴經》、《圓覺經》。很久之後再次外出參訪，拜見無見禪師，問道：『西來密意究竟如何？』無見禪師說：『等娑羅峰點頭，再告訴你。』智度禪師用手搖動，想要回答。無見禪師立刻呵斥。智度禪師說：『娑羅峰頂白浪滔天，花在芒種后開放，葉子在立秋前落下。』無見禪師說：『我家沒有殘羹剩飯。』智度禪師說：『這不是殘羹剩飯又是什麼？』無見禪師表示認可。於是（智度禪師）勤勞服侍數年。等到告辭回去時，無見禪師祝願他說：『心法相投，哪裡在於多說。不要搖動你的三寸舌頭欺騙人，必須要有真正的見解，落實到行動上才可以。』智度禪師非常佩服。在（元朝）至正甲申（1344年），大眾迎接智度禪師回到福林院。在（元朝）甲辰（年號）（不確定，原文或有誤）中丞章公邀請他居住在龍泉的普慈寺，僧人聚集達到八百人。在（元朝）丙午（年號）（不確定，原文或有誤）遷往武峰。在（明朝）洪武己酉（1369年）應（皇帝）的詔令

【English Translation】 English version: (The Chan master) felt slightly unwell. Counting on his fingers, he said, 'It is now the fifth month of this year of Zhizheng (era) in summer.' Those around him said yes. The Chan master said, 'The eighth day of the eighth month this year is the best day; I will depart.' When the day arrived, (the Chan master) tidied his clothes, sat upright, and passed away peacefully.

Dharma successor of Chan Master Haimen Ze

Lazy Cloud Zhian, Chan Master of White Lotus Temple on Mount Bian in Huzhou

(Chan Master Zhian was) the son of the Shen family of Jiaxing, and he became a monk at Jingmiao Temple in Haichang. He first visited Chan Master Tianzhen and understood the essence of the special transmission. From then on, he concealed his brilliance. Local officials repeatedly wanted to invite him to preside over famous temples, but he refused. Later, he strictly followed Chan Master Bamboo Staff's will and resided at White Lotus Temple. He instructed the assembly, saying, 'The myriad dharmas return to one; an iron mallet without holes is thrown in your face. Where does the one return to? It sweeps past the Western Heaven and this land. The blue cloth robe of Qingzhou weighs seven pounds. Cold rocks and ancient trees, (like) jade-like flowers, bloom in spring. Benevolent ones earnestly ask for the ultimate truth; the nose you were born with has always been straight. If you can understand the return beneath the words, then ninety-nine can understand eighty-one.' (Chan Master Zhian) returned to Jingci Temple in his later years, stayed for a long time, and bid farewell on the grounds of illness, passing away peacefully. The pagoda was built on the south side of Mount Cangbian.

Dharma successor of Chan Master Huading Du

White Cloud Zhidu, Chan Master of Fulin Temple in Chuzhou

(Chan Master Zhidu was) the son of the Wu family of Lishui in Chuzhou, and he was tonsured and received the full precepts from Chan Master Kongzhong Jia. He deeply studied Chan meditation for four years. He traveled to Minzhong, and after returning, he built Fulin Temple to live in. He read the Surangama Sutra and the Perfect Enlightenment Sutra every day. After a long time, he went out to visit again, and he visited Chan Master Wujian, asking, 'What is the secret intention of the coming from the West?' Chan Master Wujian said, 'Wait until Mount Sarala nods, and then I will tell you.' Chan Master Zhidu shook his hand, wanting to answer. Chan Master Wujian immediately shouted. Chan Master Zhidu said, 'White waves surge on the peak of Mount Sarala, flowers bloom after the Grain in Ear, and leaves fall before the Beginning of Autumn.' Chan Master Wujian said, 'My house has no leftovers.' Chan Master Zhidu said, 'What is this if not leftovers?' Chan Master Wujian nodded in agreement. So (Chan Master Zhidu) served diligently for several years. When he bid farewell to return, Chan Master Wujian wished him well, saying, 'When the mind and Dharma are in harmony, what is the point of saying more? Do not wag your three-inch tongue to deceive people; you must have true understanding and put it into practice.' Chan Master Zhidu admired him very much. In the year Jiashen (1344) of the Zhizheng (era), the assembly welcomed Chan Master Zhidu back to Fulin Temple. In the year Jiachen (era) (uncertain, the original text may be wrong), Grand Censor Zhang invited him to reside at Puci Temple in Longquan, and monks gathered to reach eight hundred people. In the year Bingwu (era) (uncertain, the original text may be wrong), he moved to Mount Wufeng. In the year Jiyou (1369) of the Hongwu (era) of the (Ming Dynasty), he responded to the (emperor's) edict.

入京。未幾回浙。明年二月示疾還福林。五日索浴更衣書偈曰。無世可辭。有眾可別。太虛空中何必釘橛。擲筆而逝。茶毗得舍利五色。齒牙數珠不壞。塔于院西。

開元照禪師法嗣

泉州開元夢觀大圭禪師

晉江廖氏子。初習儒學既成。父詔之曰。吾為佛不成。吾以汝許佛。汝其毋違。師乃往開元禮廣漩為師。得度后侍佛果。凡三歷職而至分座。書記秉拂。一元未判至理全彰。三畫才分彝倫攸敘。鷲嶺拈花微笑。大似上古結繩。少林立雪安心。何異肇興書契。自此淳漓樸散。接響承虛。說黑說黃。指曲指直。總是土圭測景。尺棰量空。衲僧家須向卦爻未兆點畫未分已前一印印定。俾從上千聖窺覷無門。歷代祖師難尋朕跡。說甚麼東來意西來意。佛法短佛法長。只如今日紫雲影里。華屋斬新。玲瓏八面。峭峻一方。作佛法商量即是。作世諦流佈即是。以拂子畫一畫曰。未明三八九。難達古皇道。後堂秉拂。無言無說處顯示。泥團土塊。一機一境上提撕。平地骨堆。洞山果桌浩老布裈。一奢一儉。慈明揭榜仰山叉手。一儉一奢。從上古德與么激揚。致使末代葛藤不少。上方主丈子聽得出來道。一切諸法如夢如化。今夜第二座又向夢中說夢。輒莫瞞人好。秉拂上座直得緘默而已。何也。鐵牛對對黃金角

【現代漢語翻譯】現代漢語譯本：入京后不久，他又回到浙江。第二年二月，他感到身體不適，回到福林。五日，他要求沐浴更衣，寫下偈語說：『沒有世界可以辭別，有大眾可以告別。太虛空中何必釘木樁。』說完擲筆而逝。火化后得到五色舍利（佛教聖物），牙齒和念珠完好無損。舍利塔建在寺院西邊。

開元照禪師的法嗣

泉州開元寺的夢觀大圭禪師

他是晉江廖氏之子。起初學習儒學，學成后，他的父親告誡他說：『我未能成為佛，我把你許給佛，你不要違背。』於是禪師前往開元寺，拜廣漩為師。剃度后侍奉佛果禪師，歷任多個職務，直至分座、書記和秉拂。在一元未判之時，至理完全彰顯；在三畫才分之時，倫理秩序得以確立。靈山會上，釋迦牟尼佛（Sakyamuni）拈花微笑，很像上古時期結繩記事；少林寺里，達摩祖師（Bodhidharma）立雪安心，與文字的興起有何不同？自此，淳樸之風消散，人們追逐虛名，說黑說黃，指曲指直，都像是用土圭測量日影，用尺子測量天空。衲僧（僧人的別稱）須要在卦爻未兆、點畫未分之前，一印印定，使歷代聖賢都無法窺視，歷代祖師難以尋覓軌跡。說什麼達摩（Bodhidharma）東來意，西來意，佛法長佛法短。就如今日，在紫雲影里，華麗的房屋煥然一新，玲瓏八面，峭峻一方。作佛法商量也可以，作世俗流佈也可以。他用拂子畫了一下說：『未明三八九，難達古皇道。』後堂秉拂，在無言無說之處顯示，泥團土塊，在一機一境上提撕，平地骨堆。洞山禪師的果桌和浩老的布裈，一奢一儉；慈明禪師揭榜，仰山禪師叉手，一儉一奢。從上古德如此激揚，導致末代葛藤不少。上方主丈子聽了后說道：『一切諸法如夢如化，今夜第二座又在夢中說夢，千萬不要欺騙人啊。』秉拂上座只能緘默不語。為什麼呢？鐵牛對對黃金角。

【English Translation】 English version: He entered the capital and soon returned to Zhejiang. In the second month of the following year, he fell ill and returned to Fulin. On the fifth day, he requested a bath and changed his clothes, writing a verse that said: 'There is no world to renounce, there are beings to bid farewell. Why nail a stake in the empty sky?' He then threw down his pen and passed away. After cremation, five-colored sariras (Buddhist relics) were obtained, and his teeth and rosary remained intact. A pagoda was built to enshrine them west of the monastery.

Successor of Chan Master Kaiyuan Zhao

Chan Master Mengguan Dagui of Kaiyuan Monastery in Quanzhou

He was a son of the Liao family in Jinjiang. Initially, he studied Confucianism, and after completing his studies, his father instructed him, saying: 'I failed to become a Buddha, and I have dedicated you to the Buddha. You must not disobey.' Thereupon, the Chan Master went to Kaiyuan Monastery and became a disciple of Guangxuan. After ordination, he served Chan Master Foguo, holding various positions until he was appointed to share the seat, serve as secretary, and wield the whisk. Before the division of the One Yuan, the ultimate truth was fully revealed; after the division of the Three Lines, the ethical order was established. Shakyamuni Buddha's (Sakyamuni) flower-wielding smile on Vulture Peak was much like the ancient practice of knotting ropes for record-keeping; Bodhidharma's (Bodhidharma) standing in the snow at Shaolin to pacify his mind was no different from the emergence of writing. Since then, the simple and honest ways have dissipated, and people chase after empty fame, speaking of black and yellow, pointing to crooked and straight, all like using a sundial to measure shadows and a ruler to measure the sky. Monks (another name for monks) must, before the trigrams are revealed and the strokes are divided, seal it with one stamp, so that all the sages of the past cannot peek in, and the ancestral teachers of all ages cannot find a trace. What is there to say about Bodhidharma's (Bodhidharma) intention in coming from the East or the West, or whether the Buddha-dharma is long or short? Just like today, in the shadow of the purple clouds, the magnificent houses are brand new, exquisite on all sides, and steep on one side. It is fine to discuss the Buddha-dharma, and it is fine to propagate worldly truths. He drew a line with the whisk and said: 'Without understanding three, eight, and nine, it is difficult to reach the way of the ancient emperors.' Wielding the whisk in the back hall, he reveals it in a place beyond words and speech, and raises and awakens people with lumps of mud and clods of earth, on every occasion and in every situation, and on the bone heap on the flat ground. Dongshan's fruit table and Hao Lao's cloth trousers, one extravagant and one frugal; Ciming posting the notice and Yangshan folding his hands, one frugal and one extravagant. The ancient worthies stirred things up in this way, causing no small amount of entanglements in later generations. The head monk above, hearing this, said: 'All dharmas are like dreams and illusions. Tonight, the second seat is again talking about dreams within dreams. Please don't deceive people.' The whisk-wielding senior monk could only remain silent. Why? Iron oxen face each other with golden horns.

。木馬雙雙白玉蹄。后宣政院檄師主承天。堅謝不起。築室于寺西。額曰夢觀。日以詩文自娛。其文似柳。其詩似陶。𠃔登作者之壇。學者俱宗之。示寂建塔于西山。所著有夢觀集紫雲開士傳行世。

別源源禪師法嗣

明州天童元明原良禪師

寧海周氏子。初住臺之瑞巖。後主天童。其侑宏智禪師詞曰。嗚呼。山不讓塵故能成其高。海不讓流故能就其深。師非宿備六度萬行之愿輪。則曷由樹斯大法之功於今。古聖人出興作百世師。千載一時惟師得之。巍巍窣堵鎮茲東谷。洞上一宗真規復復。昭告非詞。深勒崖谷。愿師再來。為物作則。

天童一禪師法嗣

撫州云居呆庵普莊禪師

臺之仙居袁氏子。母夢梵僧入室而生。晬歲岐嶷穎異。負笈入鄉校。授書成誦。長依天童左庵剃髮受具。抵郡之天寧參了堂。堂曰何來。師曰天童。堂曰冒雨沖寒著甚死急。師曰正為生死事急。堂曰如何是生死事。師以坐具作摵勢。堂曰。敢來者里捋虎鬚。參堂去。一日堂室中舉庭前柏樹子話。師擬開口。堂劈口掌之。豁然有省。由是朝夕咨決。聿臻閫奧。洪武己未出世撫州北禪。示眾。昨日開荒地。請諸人刬卻荊棘除去瓦礫。本來基址已見分明。只有中間樹子無人拔得。山僧今日未免別行方便。利刀剪

【現代漢語翻譯】現代漢語譯本：木馬有著成雙成對的白色玉蹄。後來宣政院下令讓師主承天寺。堅決推辭沒有接受，在寺廟西邊建造房屋，題名為夢觀，每天用詩文自娛自樂。他的文章類似柳宗元，他的詩歌類似陶淵明，很快登上作者的行列，學者都以他為宗師。去世后在西山建造塔。所著有《夢觀集》、《紫雲開士傳》流傳於世。

別源源禪師法嗣

明州天童元明原良禪師

寧海周氏之子。起初住在臺州的瑞巖寺，後來主持天童寺。他為宏智禪師寫的祭文說：『嗚呼，山不拒絕塵土所以能夠成就它的高大，海不拒絕流水所以能夠成就它的深邃。禪師如果不是宿世具備六度萬行的願力，又怎麼能夠樹立這樣大法的功績於今天呢？古代聖人出現，興盛作為百世的老師，千年難得一遇，只有禪師得到了。高大的佛塔鎮守著這東邊的山谷，洞山一宗的真正規矩再次恢復。昭告不是言辭可以表達的，深深地刻在山崖山谷中。愿禪師再次到來，為世人做出榜樣。』

天童一禪師法嗣

撫州云居呆庵普莊禪師

臺州仙居袁氏之子。他的母親夢見梵僧進入房間而生下他。一歲時就表現出聰明穎悟。揹著書包進入鄉里的學校，老師教的書很快就能背誦。長大后在天童寺左庵剃髮受戒。到達郡里的天寧寺參拜了堂禪師。堂禪師問：『從哪裡來？』禪師回答：『天童寺。』堂禪師說：『冒著雨衝著寒冷，這麼著急是爲了什麼？』禪師說：『正是爲了生死的事情著急。』堂禪師說：『什麼是生死的事情？』禪師用坐具做出摔打的姿勢。堂禪師說：『竟然敢在這裡捋虎鬚。去參堂吧。』一天，堂禪師在房間里舉起庭前柏樹子的話頭。禪師剛要開口，堂禪師劈頭就是一掌。禪師豁然開悟。從此早晚請教，完全領悟了禪堂的奧妙。洪武己未年（1379年）出世在撫州北禪寺。對大眾開示說：『昨天開墾荒地，請各位剷除荊棘，除去瓦礫。本來地基已經顯現分明。只有中間的樹木沒有人能夠拔掉。山僧今天免不了要另外使用方便法門，用鋒利的刀剪』

【English Translation】 English version: The wooden horse had pairs of white jade hooves. Later, the Xuanzheng Yuan (a Yuan Dynasty governmental institution) issued an order for Shizhu (Master) to preside over Chengtian Temple. He firmly declined and built a house west of the temple, naming it Mengguan (Dream View), amusing himself daily with poetry and prose. His prose resembled that of Liu Zongyuan, and his poetry resembled that of Tao Yuanming. He quickly ascended to the ranks of authors, and scholars all revered him as a master. After his death, a pagoda was built on West Mountain. His works, 'Mengguan Collection' and 'Biography of Ziyun Kaishi,' were circulated in the world.

Dharma Successor of Zen Master Bieyuan Yuan

Zen Master Yuanming Yuanliang of Tiantong Temple in Mingzhou

A son of the Zhou family in Ninghai. He initially resided at Ruiyan Temple in Taizhou, and later presided over Tiantong Temple. His eulogy for Zen Master Hongzhi said: 'Alas, the mountain does not reject dust, therefore it can achieve its height; the sea does not reject streams, therefore it can achieve its depth. If the Master had not been prepared with the vows of the Six Perfections and myriad practices from past lives, how could he have established the merit of this great Dharma today? Ancient sages appeared and flourished as teachers for a hundred generations; such a rare opportunity in a thousand years was only attained by the Master. The towering stupa guards this eastern valley, and the true rules of the Caodong (Soto Zen) sect are restored again. Proclamation cannot be expressed in words, but is deeply engraved in the cliffs and valleys. May the Master come again and set an example for all beings.'

Dharma Successor of Zen Master Yi of Tiantong

Zen Master Pu Zhuang of Yunju Daian in Fuzhou

A son of the Yuan family in Xianju, Taizhou. His mother dreamed of a Brahma monk entering her room, and he was born. At the age of one, he showed intelligence and exceptional talent. Carrying his satchel, he entered the village school, and quickly memorized the books taught by the teacher. When he grew up, he shaved his head and received ordination at Zuo'an in Tiantong Temple. He arrived at Tianning Temple in the prefecture and visited Zen Master Liao Tang. Zen Master Tang asked, 'Where do you come from?' The Zen Master replied, 'Tiantong Temple.' Zen Master Tang said, 'Braving the rain and cold, what are you so anxious about?' The Zen Master said, 'Precisely because I am anxious about the matter of birth and death.' Zen Master Tang said, 'What is the matter of birth and death?' The Zen Master made a striking gesture with his sitting cloth. Zen Master Tang said, 'You dare to stroke the tiger's whiskers here. Go to the meditation hall.' One day, Zen Master Tang raised the topic of the cypress tree in front of the courtyard in the room. As the Zen Master was about to speak, Zen Master Tang slapped him in the face. The Zen Master suddenly awakened. From then on, he consulted and resolved his doubts morning and evening, fully comprehending the mysteries of the Zen hall. In the year Jiwei of Hongwu (1379), he appeared in the world at Beichan Temple in Fuzhou. He instructed the assembly, saying, 'Yesterday, we reclaimed wasteland, and I ask everyone to remove the thorns and clear away the tiles. The original foundation is already clearly visible. Only the tree in the middle, no one can pull it out. This mountain monk today cannot avoid using expedient means, using a sharp knife and scissors.'

盡繁枝葉。鈍钁深鋤邪見根。實地工夫成一片。住山鈯斧了無痕。師凡見僧便曰。近奉公文務要打點。上座。僧曰某甲不是奸細。師曰也要勘過始得。曰和尚莫得倚勢欺人。師展手曰把將公驗來。僧擬議。師便掌。剷草次。僧問者片田地幾時鏟得乾淨。師豎起鋤頭曰。不得喚作鋤頭。未審上座喚作什麼。僧無語。師拋下鋤頭曰者片田地幾時鏟得乾淨。問。騎虎頭。撩虎尾。中間事作么生。師曰渠儂得自由。曰。只如古人道我也弄不出。意且如何。師曰入水見長人。僧請益。師曰汝自己分上少個什麼卻來請益。僧擬對。師曰只知貪程不覺差路。次遷云居。僧問如何是云居境。師曰路轉溪回空院靜。曰如何是境中人。師曰太平時代自由身。曰。人境已蒙師指示。愿聞一句接初機。師曰無毛鷂子拍天飛。問路逢達道人不將語默對時如何。師曰達道者方知。曰和尚何得干戈相待。師曰捉賊不如嚇賊。曰明眼人瞞他一點也不得。師曰情知汝不是好心。上堂。老僧開荒時於法堂基上掘得一個鈯斧子。久聚。兄弟若有用得著者。兩手分付。若是負荷不起。老僧收得來。著甚死急。不如飏向垃圾堆頭。從他日炙風吹去也。驀拈拄杖卓一下曰。鞭起鐵牛耕大地。誰能井底種林檎。洪武二十六年春　詔徴天下高行沙門。師與舉首。對揚稱　

【現代漢語翻譯】現代漢語譯本砍去繁雜的枝葉，用鈍鋤頭深深地剷除邪見的根源。腳踏實地地下功夫，最終融為一片。隱居山林，揮動斧頭，不留一絲痕跡。溈山佑禪師（溈山：地名，位於今湖南省寧鄉縣；佑禪師：人名）經常對來訪的僧人說：『最近接到官府的公文，務必要仔細查點。上座（對僧人的尊稱），』僧人說：『我不是奸細。』禪師說：『也要勘察過了才能確定。』僧人說：『和尚你不要仗勢欺人。』禪師伸出手說：『把你的公驗（身份證明）拿來。』僧人猶豫不決。禪師便打了他一掌。在剷草的時候，僧人問：『這片田地什麼時候才能鏟乾淨？』禪師豎起鋤頭說：『不能叫它鋤頭。不知道上座你叫它什麼？』僧人無言以對。禪師放下鋤頭說：『這片田地什麼時候才能鏟乾淨？』有人問：『騎在老虎頭上，撥弄老虎尾巴，中間的事情該怎麼辦？』禪師說：『他自然能夠得到自由。』那人說：『如果古人說我也弄不出來，這是什麼意思？』禪師說：『入水才能見到高人。』僧人請求開示。禪師說：『你自己本身缺少了什麼，卻來請求開示？』僧人想要回答。禪師說：『只知道貪圖趕路，卻沒察覺走錯了路。』後來，禪師遷居云居山（云居山：地名，位於今江西省）。僧人問：『什麼是云居山的境界？』禪師說：『路轉溪回，空曠的寺院一片寂靜。』那人說：『什麼是境界中的人？』禪師說：『太平時代，自由自在的人。』那人說：『人與境界已經蒙受您的指示，希望聽到一句能夠接引初學者的話。』禪師說：『無毛的鷂子拍打著翅膀在天空飛翔。』有人問：『路上遇到得道之人，不以言語或沉默相對，該怎麼辦？』禪師說：『得道者自然知道。』那人說：『和尚您為何要這樣干戈相待？』禪師說：『捉賊不如嚇賊。』那人說：『明眼人，一點也瞞不過。』禪師說：『早就知道你不是好心。』禪師上堂說法：『老僧開荒的時候，在法堂的地基上挖到一把鈍斧子。存放很久了，各位兄弟如果有人用得上，我雙手奉上。如果承擔不起，老僧就收回來。著什麼急呢？不如扔到垃圾堆里，任憑它日曬風吹去吧。』禪師忽然拿起拄杖敲了一下，說：『鞭打鐵牛耕大地，誰能在井底種植林檎（林檎：蘋果的別稱）？』洪武二十六年（1393年）春天，朝廷下詔徵召天下品行高尚的沙門（沙門：出家人的統稱）。禪師被推舉出來，在朝廷上對答稱旨。 English version Cut off the complicated branches and leaves, and deeply remove the roots of wrong views with a dull hoe. Practice diligently and practically, eventually merging into one. Living in seclusion in the mountains, wielding an axe, leaving no trace. Zen Master You of Weishan (Weishan: a place name, located in Ningxiang County, Hunan Province today; Zen Master You: a personal name) often said to visiting monks: 'Recently received official documents from the government, it is necessary to carefully check. Venerable monk (a respectful term for monks),' the monk said, 'I am not a spy.' The Zen master said, 'It is necessary to investigate before it can be determined.' The monk said, 'Monk, don't bully people by relying on your power.' The Zen master stretched out his hand and said, 'Bring your official certificate (proof of identity).' The monk hesitated. The Zen master slapped him. While weeding, a monk asked, 'When will this field be weeded clean?' The Zen master raised his hoe and said, 'Don't call it a hoe. I wonder what you call it, venerable monk?' The monk was speechless. The Zen master put down the hoe and said, 'When will this field be weeded clean?' Someone asked, 'Riding on a tiger's head, teasing the tiger's tail, what should be done in the middle?' The Zen master said, 'He will naturally be free.' The person said, 'If the ancients said I can't do it either, what does that mean?' The Zen master said, 'You can only see a great person when you enter the water.' A monk asked for guidance. The Zen master said, 'What are you lacking in yourself that you come to ask for guidance?' The monk wanted to answer. The Zen master said, 'You only know how to be greedy for the journey, but you don't realize you've taken the wrong path.' Later, the Zen master moved to Yunju Mountain (Yunju Mountain: a place name, located in Jiangxi Province today). A monk asked, 'What is the realm of Yunju Mountain?' The Zen master said, 'The road turns and the stream winds back, the empty temple is quiet.' The person said, 'What is the person in the realm?' The Zen master said, 'A free person in a peaceful era.' The person said, 'The person and the realm have already received your instructions, I hope to hear a sentence that can guide beginners.' The Zen master said, 'A featherless hawk flaps its wings and flies in the sky.' Someone asked, 'When you meet a Taoist on the road, what should you do if you don't respond with words or silence?' The Zen master said, 'The Taoist will naturally know.' The person said, 'Why do you treat each other with such hostility, monk?' The Zen master said, 'It is better to scare a thief than to catch one.' The person said, 'A discerning person can't be deceived at all.' The Zen master said, 'I knew you weren't well-intentioned.' The Zen master went to the hall to preach: 'When the old monk was reclaiming wasteland, he dug up a dull axe on the foundation of the Dharma hall. It has been stored for a long time. If any of you brothers can use it, I will offer it with both hands. If you can't bear it, the old monk will take it back. What's the hurry? It's better to throw it in the garbage heap and let it be exposed to the sun and wind.' The Zen master suddenly picked up his staff and tapped it, saying, 'Whip the iron ox to plow the earth, who can plant a crabapple (crabapple: another name for apple) at the bottom of the well?' In the spring of the twenty-sixth year of Hongwu (1393 AD), the imperial court issued an edict to recruit virtuous monks from all over the world. The Zen master was recommended and answered appropriately in the court.

【English Translation】 Cut off the complicated branches and leaves, and deeply remove the roots of wrong views with a dull hoe. Practice diligently and practically, eventually merging into one. Living in seclusion in the mountains, wielding an axe, leaving no trace. Zen Master You of Weishan (Weishan: a place name, located in Ningxiang County, Hunan Province today; Zen Master You: a personal name) often said to visiting monks: 'Recently received official documents from the government, it is necessary to carefully check. Venerable monk (a respectful term for monks),' the monk said, 'I am not a spy.' The Zen master said, 'It is necessary to investigate before it can be determined.' The monk said, 'Monk, don't bully people by relying on your power.' The Zen master stretched out his hand and said, 'Bring your official certificate (proof of identity).' The monk hesitated. The Zen master slapped him. While weeding, a monk asked, 'When will this field be weeded clean?' The Zen master raised his hoe and said, 'Don't call it a hoe. I wonder what you call it, venerable monk?' The monk was speechless. The Zen master put down the hoe and said, 'When will this field be weeded clean?' Someone asked, 'Riding on a tiger's head, teasing the tiger's tail, what should be done in the middle?' The Zen master said, 'He will naturally be free.' The person said, 'If the ancients said I can't do it either, what does that mean?' The Zen master said, 'You can only see a great person when you enter the water.' A monk asked for guidance. The Zen master said, 'What are you lacking in yourself that you come to ask for guidance?' The monk wanted to answer. The Zen master said, 'You only know how to be greedy for the journey, but you don't realize you've taken the wrong path.' Later, the Zen master moved to Yunju Mountain (Yunju Mountain: a place name, located in Jiangxi Province today). A monk asked, 'What is the realm of Yunju Mountain?' The Zen master said, 'The road turns and the stream winds back, the empty temple is quiet.' The person said, 'What is the person in the realm?' The Zen master said, 'A free person in a peaceful era.' The person said, 'The person and the realm have already received your instructions, I hope to hear a sentence that can guide beginners.' The Zen master said, 'A featherless hawk flaps its wings and flies in the sky.' Someone asked, 'When you meet a Taoist on the road, what should you do if you don't respond with words or silence?' The Zen master said, 'The Taoist will naturally know.' The person said, 'Why do you treat each other with such hostility, monk?' The Zen master said, 'It is better to scare a thief than to catch one.' The person said, 'A discerning person can't be deceived at all.' The Zen master said, 'I knew you weren't well-intentioned.' The Zen master went to the hall to preach: 'When the old monk was reclaiming wasteland, he dug up a dull axe on the foundation of the Dharma hall. It has been stored for a long time. If any of you brothers can use it, I will offer it with both hands. If you can't bear it, the old monk will take it back. What's the hurry? It's better to throw it in the garbage heap and let it be exposed to the sun and wind.' The Zen master suddenly picked up his staff and tapped it, saying, 'Whip the iron ox to plow the earth, who can plant a crabapple (crabapple: another name for apple) at the bottom of the well?' In the spring of the twenty-sixth year of Hongwu (1393 AD), the imperial court issued an edict to recruit virtuous monks from all over the world. The Zen master was recommended and answered appropriately in the court.

旨。秋函命祭廬山。禮成復　命賜衣一襲。是冬得　旨升住徑山。上堂。自有生佛以來。說法如雲如雨者不可勝紀。徑山今日權借虛空為口。須彌為舌。宣說真俗不二法門。十方世界情與無情一時異口同音贊言。善哉善哉希有希有。眾中莫有旁不甘底么。出來與拄杖子相見。拈拄杖卓一下曰。諦觀法王法。法王法如是。上堂。人從廬岳來。接得華頂信。報道南山白額虎。卻在龍淵里藏牙伏爪。東海赤梢鯉。直上鷲峰頭躍浪沖波。好大眾。一大藏教何曾說到者里。雖然。徑山拄杖子未肯放過在。拈拄杖畫一畫曰。仙人張果老。不愛藥葫蘆。靠拄杖下座。忽於十月二十三日謂眾曰。難難。二八嬌娘上高山。老僧扶不得。言竟遂寂。

徑山悅禪師法嗣

杭州靈隱見心來複禪師

南昌豐城王氏子。祝髮於邑之西方寺。誓屏諸緣直明涅槃妙旨。久之全體無礙。謁南楚。楚然之。留司內記。初住越之定水。作室東澗。名曰蒲庵。示睦州思親之意。掩關示眾。槁木形骸百念灰。溪猿野鶴苦相猜。柴門獨掩青松雨。笑口逢人亦懶開。嘗賦白牛偈曰。耕云不住海門東。收放楞枷小朵峰。露地已忘調伏力。雪山誰識去來蹤。放歸祇樹隨羊鹿。種就曇花伴象龍。一色天闌頭角別。水精池沼玉芙蓉。洪武元年冬以高行　召說

法鐘山。賜食內庭。師有能文聲。　上詔侍臣取而覽之。褒美弗置。時蜀王椿為　太祖所鍾愛。命儒臣李時荊蘇伯衡等與師論道無虛日。蜀王遇師甚恭。命撰坐心．觀道．崇本．敬賢四箴。榜于宮以自警。二十四年山西捕獲胡黨。舉師等往來胡府。坐罪入滅。

靈隱明禪師法嗣

杭州凈慈無旨可授禪師

臺之臨海李氏子。年十二入石門寺為驅烏。十九得度為大僧。已而嘆曰。所貴為比丘者務欲究明心宗爾。茍纏蔽文字相中。何時能脫離耶。遂杖策遍歷諸方。因緣俱弗契。久之參普覺明公于靈隱。問答之頃疑情頓釋。覺可之。命充堂司。尋反石門。白巖真公延居上座。至元六年出世臺之大雄。遷隆恩。補白巖。明年遷龍華。一坐十五秋。百廢俱修。乃作休庵于西塢。日修凈土業。且曰此即禪功也。惡可強明同異哉。洪武六年杭之中竺以府侯之命起師主其席。師勉強應之。行至江濵凈慈諸勤舊帥眾邀于道。擁入居其位。師卻之不得。色頹然不怡。居二載。手撾鼓而退。歸臥竹院。俄示疾。端坐西向謂左右曰。吾將逝矣。眾請偈。師曰吾宗本無言說。乃合爪稱佛號。至聲漸微而寂。茶毗牙齒貫珠不壞。舍利色如金銀水精者遍地。藏於龍塔。

烏石愚禪師法嗣

南京靈谷寺無涯非幻禪師

【現代漢語翻譯】現代漢語譯本：法鐘山。賜食內庭。禪師很有文采名聲。皇上下詔侍臣取其文章來閱讀，讚美不停。當時蜀王椿（明太祖朱元璋之子）被太祖（朱元璋）所鍾愛，命令儒臣李時荊、蘇伯衡等人與禪師論道，沒有一天間斷。蜀王對待禪師非常恭敬，命其撰寫《坐心箴》、《觀道箴》、《崇本箴》、《敬賢箴》四篇箴言，張貼在宮中用以自我警醒。洪武二十四年（1391年），山西捕獲胡黨，指控禪師等人與胡府有往來，因此獲罪而圓寂。

靈隱明禪師法嗣

杭州凈慈無旨可授禪師

禪師是臺州臨海李氏之子。十二歲時進入石門寺做驅趕鳥雀的雜役。十九歲時剃度成為正式僧人。之後感嘆道：『作為比丘，最重要的是務必探究明白心性宗門。如果纏繞在文字表相中，何時才能脫離呢？』於是拄著枴杖遊歷各地，但因緣都不契合。很久之後，參拜靈隱普覺明公，在問答之間，疑慮頓時消解。普覺明公認可了他，命他擔任寺院的堂司職務。不久后返回石門寺，白巖真公邀請他擔任上座。至元六年（1340年），禪師出任臺州大雄寺住持，后遷至隆恩寺，又補任白巖寺住持。明年，遷至龍華寺，在那裡住了十五年，修繕了所有廢棄的事物。於是在西塢建造了休庵，每天修習凈土法門，並且說：『這就是禪的功夫啊，怎麼能勉強分辨相同和不同呢？』洪武六年（1373年），杭州中竺寺因府侯的命令，請禪師去主持寺務。禪師勉強答應了。在前往的路上，凈慈寺的眾多老朋友率眾在路邊迎接，擁戴他住持凈慈寺。禪師推辭不掉，臉色頹喪不悅。住了兩年，親自敲鼓宣佈退隱，回到竹院居住。不久后示現疾病，端坐西向，對身邊的人說：『我就要走了。』眾人請求他留下偈語。禪師說：『我的宗門本來就沒有言語可以表達。』於是合掌稱念佛號，直到聲音漸漸微弱而寂滅。火化后，牙齒串成珠子沒有損壞，舍利的顏色如同金銀和水晶，遍佈地上，被安放在龍塔中。

烏石愚禪師法嗣

南京靈谷寺無涯非幻禪師

【English Translation】 English version: Fa Zhongshan. He was granted food from the inner court. The Master was known for his literary talent. The Emperor ordered his attendants to retrieve and read his writings, praising them incessantly. At that time, Prince Chun of Shu (son of Zhu Yuanzhang, the Taizu Emperor of Ming) was deeply loved by the Taizu Emperor, who ordered Confucian officials Li Shijing and Su Boheng to discuss the Dao with the Master daily. The Prince of Shu treated the Master with great respect, ordering him to compose four precepts: 'Sitting Mind Precept,' 'Observing the Dao Precept,' 'Honoring the Root Precept,' and 'Respecting the Worthy Precept,' which were posted in the palace as self-admonishments. In the twenty-fourth year of Hongwu (1391), the Hu Party was captured in Shanxi, and the Master and others were accused of having dealings with the Hu residence, leading to his conviction and passing away.

Successor of Chan Master Ming of Lingyin

Chan Master Wuzhi Keshou of Jingci Monastery in Hangzhou

The Master was a son of the Li family of Linhai, Taizhou. At the age of twelve, he entered Shimen Monastery to work as a bird scarer. At nineteen, he was ordained as a full monk. Afterwards, he lamented, 'The most important thing for a Bhiksu is to strive to understand the mind-essence school. If one is entangled in the appearances of words, when will one be able to break free?' Thereupon, he traveled to various places with his staff, but the conditions were not suitable. After a long time, he visited the Venerable Ming of Pujue at Lingyin Monastery. During their question and answer session, his doubts were immediately resolved. Venerable Ming acknowledged him and appointed him as the hall officer of the monastery. Soon after, he returned to Shimen Monastery, where Venerable Zhen of Baiyan invited him to serve as the head seat. In the sixth year of Zhiyuan (1340), the Master became the abbot of Daxiong Monastery in Taizhou, later moving to Longen Monastery, and then appointed as the abbot of Baiyan Monastery. The following year, he moved to Longhua Monastery, where he stayed for fifteen years, repairing all the abandoned structures. He then built the Xiu Hermitage in Xiwu, practicing Pure Land Buddhism daily, and said, 'This is precisely the effort of Chan, how can one forcibly distinguish between similarities and differences?' In the sixth year of Hongwu (1373), Zhongzhu Monastery in Hangzhou, by order of the Prefect, invited the Master to preside over its affairs. The Master reluctantly agreed. On the way, many old friends from Jingci Monastery led a crowd to welcome him on the road, and escorted him to take over the position. The Master could not refuse, and his face showed dejection and displeasure. After two years, he personally beat the drum to announce his retirement and returned to live in the Bamboo Courtyard. Soon after, he manifested illness, sat upright facing west, and said to those around him, 'I am about to depart.' The assembly requested him to leave a verse. The Master said, 'My school originally has no words to express.' Thereupon, he joined his palms and chanted the Buddha's name, until his voice gradually weakened and he passed away. After cremation, his teeth, strung into beads, remained intact, and relics of gold, silver, and crystal colors were found all over the ground, and were enshrined in the Dragon Pagoda.

Successor of Chan Master Yu of Wushi

Chan Master Wuya Feihuan of Linggu Monastery in Nanjing

衢之西安人。從杰峰為僧。峰問何處來。師曰虛空無向背。峰指寺鐘俾作頌。師曰。百鍊爐中滾出來。虛空元不惹塵埃。如今掛在人頭上。撞著洪音遍九垓。時年十二。峰器之。即令祝髮。永樂丁亥　太宗文皇帝有事于長陵。徴師入對稱　旨。大嘉賞賚。命住靈谷。庚子春　上建法會。師若不經意。其徒問之。師笑曰。自家有一大事甚緊。何暇他及。乃書偈曰。生死悠悠絕世緣。蒙　恩永樂太平年。者回撒手空歸去。雪霽云消月正圓。遂逝。

羅陽三峰寺太初啟原禪師

日本國人。年十九參上國四十五員知識。末于傑峰得法。后住三峰。一日書偈曰。生也鐵面皮。死也鐵面皮。一椎百雜碎。白日繞鐵圍。擲筆而逝。塔于院南。

繼燈錄卷第五卍新續藏第 86 冊 No. 1605 繼燈錄

繼燈錄卷第六

鼓山嗣祖沙門　元賢　輯

臨濟宗

南嶽下二十四世

伏龍長禪師法嗣

蘇州鄧蔚山萬峰時蔚禪師

溫州樂清金氏子。年十三依本縣演慶升講主出家。十六落髮。十九更衣學禪。聞杭州虎跑止巖和尚道譽。遂往參謁。巖付以三不是話。乃回明州于達蓬山佛跡寺故址卓庵辦道。一日正在疑悶中。忽聞寺中宗律師舉百丈問溈山不可喚作凈瓶

【現代漢語翻譯】現代漢語譯本衢州西安人。跟隨杰峰禪師出家為僧。杰峰問他從哪裡來，時蔚禪師說：『虛空沒有方向和背面。』杰峰指著寺廟的鐘，讓他作頌。時蔚禪師說：『百鍊爐中滾出來，虛空原本不沾染塵埃。如今掛在人頭上，撞擊發出洪亮的聲音傳遍四面八方。』當時時蔚禪師年僅十二歲，杰峰禪師非常器重他，就為他剃度。永樂丁亥年（1407年），太宗文皇帝（明成祖朱棣）在長陵有祭祀活動，徵召時蔚禪師入宮應對，皇帝非常嘉許並賞賜，命他住在靈谷寺。庚子年（1420年）春天，皇帝建造法會，時蔚禪師好像不經意的樣子，他的弟子問他原因，時蔚禪師笑著說：『自家有一件大事非常緊要，哪裡有空閑顧及其他？』於是寫下偈語說：『生死悠悠斷絕塵世的緣分，蒙受皇恩身處永樂太平年。這次撒手空空歸去，雪后晴朗云消散，月亮正圓。』於是圓寂。

羅陽三峰寺太初啟原禪師

日本國人。十九歲時參訪上國四十五位知識分子，最後在杰峰禪師處得法。後來住在三峰寺。一日寫下偈語說：『生也是鐵面皮，死也是鐵面皮。一椎下去百雜碎，白日裡繞著鐵圍山。』說完擲筆而逝，塔建在寺院南邊。

《繼燈錄》卷第五卍新續藏第 86 冊 No. 1605 《繼燈錄》

《繼燈錄》卷第六

鼓山嗣祖沙門元賢輯

臨濟宗

南嶽下二十四世

伏龍長禪師法嗣

蘇州鄧蔚山萬峰時蔚禪師

溫州樂清金氏之子。十三歲時依本縣演慶升講主出家。十六歲剃度。十九歲更換僧衣學習禪法。聽聞杭州虎跑止巖和尚的聲譽，於是前去參拜。止巖和尚用『三不是話』來開示他，於是回到明州，在達蓬山佛跡寺的故址搭建茅庵修行。一日正在疑惑苦悶中，忽然聽到寺中的宗律師舉百丈禪師問溈山靈佑禪師『不可喚作凈瓶』的公案。

【English Translation】 English version Shiwei (時蔚) was a native of Xi'an (西安) in Quzhou (衢州). He became a monk under the guidance of Zen Master Jiefeng (杰峰). Jiefeng asked him where he came from. Shiwei replied, 'Emptiness has no direction or back.' Jiefeng pointed to the temple bell and asked him to compose a verse about it. Shiwei said, 'Forged in a furnace of a hundred refinements, emptiness is originally free from dust. Now it hangs above people's heads, striking a resounding note that spreads throughout the nine realms.' At that time, Shiwei was only twelve years old, and Jiefeng greatly admired him, so he tonsured him. In the year Dinghai (1407) of the Yongle (永樂) reign, Emperor Taizong Wen (太宗文皇帝) (Emperor Chengzu of Ming Dynasty, 明成祖朱棣) had affairs at Changling (長陵), and summoned Shiwei to the palace to respond to imperial inquiries. The emperor greatly praised and rewarded him, and ordered him to reside at Linggu Temple (靈谷寺). In the spring of the year Gengzi (1420), the emperor built a Dharma assembly. Shiwei seemed indifferent. His disciples asked him why. Shiwei smiled and said, 'I have a very urgent matter of my own, how can I have time for other things?' Then he wrote a verse saying, 'The cycle of birth and death severs worldly ties, receiving imperial grace in the peaceful years of Yongle. This time, letting go and returning empty-handed, after the snow, the clouds dissipate and the moon is perfectly round.' Then he passed away.

Zen Master Taichu Qiyuan (太初啟原) of Sanfeng Temple (三峰寺) in Luoyang (羅陽)

He was a native of Japan. At the age of nineteen, he visited forty-five learned teachers in the upper country (China), and finally attained enlightenment under Zen Master Jiefeng. Later, he resided at Sanfeng Temple. One day, he wrote a verse saying, 'Living is an iron face, dying is an iron face. One strike shatters everything, in broad daylight circling Mount Iron Encircling (鐵圍山).' After saying this, he threw down his pen and passed away. His stupa was built south of the temple.

Continuation of the Lamp Records, Volume 5 卍 New Continued Collection, Volume 86, No. 1605, Continuation of the Lamp Records

Continuation of the Lamp Records, Volume 6

Compiled by Shramana Yuanxian (元賢) of Gushan (鼓山), a Successor of the Ancestors

Linji School (臨濟宗)

Twenty-fourth Generation from Nanyue (南嶽)

Dharma Successor of Zen Master Fulong Chang (伏龍長)

Zen Master Wanfeng Shiwei (萬峰時蔚) of Dengwei Mountain (鄧蔚山) in Suzhou (蘇州)

He was a son of the Jin family (金氏) in Yueqing (樂清), Wenzhou (溫州). At the age of thirteen, he became a monk under the lecturer Yanqing Sheng (演慶升) in his native county. At sixteen, he had his head shaved. At nineteen, he changed into monastic robes and studied Zen. Hearing of the reputation of Zen Master Zhiyan (止巖) of Hupao (虎跑) in Hangzhou (杭州), he went to pay his respects. Zhiyan enlightened him with the 'three not' words. Thereupon, he returned to Mingzhou (明州) and built a hermitage at the former site of the Buddhist Relic Temple (佛跡寺) on Mount Dapeng (達蓬山) to cultivate the Way. One day, while in the midst of doubt and confusion, he suddenly heard the Vinaya Master (宗律師) in the temple cite the case of Baizhang (百丈) asking Guishan Lingyou (溈山靈佑) 'Cannot be called a clean bottle'.

喚作甚麼。溈山踢倒凈瓶便行。不覺觸破疑團。說偈曰。顛顛倒倒老南泉。累我工夫卻半年。當下若能親薦得。如何不進劈胸拳。遂往華頂訪無見求抉擇。見問曰萬法歸一一歸何處。師進前問訊云不審。見覆問如何是道。師曰道無可道。見曰不道又不道個甚麼。師曰正要和尚疑著。見曰疑著即錯。師曰不疑亦錯。見便喝。師亦喝。見又喝。師亦喝。拂袖而出。復回達蓬山居十載。后往伏龍見千巖。巖便問不是心不是佛不是物是個甚麼。師以坐具打一圓相叉手而立。巖休去。次日復見。巖問你將甚麼來與老僧相見。師豎起拳曰者里與和尚相見。巖曰死了燒了向何處安身立命。師曰。漚生漚滅水還在。風息浪平月映潭。巖復曰莫要請益受戒么。師掩耳而出。巖次日命師入堂首眾。一日巖上堂舉無風荷葉動必定有魚行。師出衆一喝。拂袖而行。巖印以偈曰。鬱鬱黃花滿目秋。白雲端坐碧峰頭。無賓主句輕拈出。一喝千江水逆流。師見偈從此退職。遂往蘭溪嵩山結茅以居。后巖以書招之不至。乃令人赍法衣頂相授之。師始開法。元末移錫蘇州鄧蔚山創立伽藍。名曰聖恩。道風彌布。僧俗歸向益眾。洪武十四年正月十九日集眾付囑畢。趺坐說偈曰。七十九年一味杜田。懸崖撒手杲日當天。語畢而逝。世壽七十有九僧臘六十夏。停

龕十三日顏色如生。二月十三日塔全身於院西。

杭州天龍無用守貴禪師

婺之浦江甄氏子。入康侯山為僧首。參千巖恍有所契。次見中峰諸老。乃曰。千江雖殊而明月則一。吾今後無疑矣。至正庚寅主天龍。不數載大小咸備。隱然一大伽藍矣。后示寂日書偈曰。一蝸臭殼內外穢惡。撒手便行虛空振鐸。天龍一指今猶昨。擲筆而逝。

松江府松隱唯庵德然禪師

郡之張氏子。少祝髮于無用貴公。次謁千巖。聞其提唱豁然悟入。後嗣主其席。上堂。元正啟祚。萬物咸新。驀拈拄杖曰。拄杖子昨夜抽條今朝吐蕊。花開五葉香滿大千。且道當得新年頭佛法也無。卓拄杖。喝一喝。上堂。天無門。地無戶。俊快衲僧一任去來。藏里摩尼照徹十方。洞里桃花千葩競吐。假劫外之春風。應今時之律呂。海神夜半看鮫珠。眼光掛在扶桑樹。喝一喝。上堂。蠟人為驗始於今日。九十日終推功辨的。黃面老瞿曇結住布袋頭。百萬人天咸皆受屈。松隱結制總不恁么。以手作搖櫓勢曰。山僧即今駕無底鐵船。普請大眾同入大圓覺海遊戲去也。喝一喝曰。看取定南針。

白蓮安禪師法嗣

杭州開元寺空谷景隆禪師

蘇之洞庭陳氏子。為童時不茹葷。趺坐若禪定。嘗從弁山懶云咨問道要。湖海諸大老

【現代漢語翻譯】現代漢語譯本：龕中（存放遺體的容器）十三日顏色如生。二月十三日塔全身於院西。

杭州天龍無用守貴禪師

婺州浦江（今浙江省金華市浦江縣）甄氏之子。入康侯山為僧首。參千巖禪師恍然有所領悟。之後拜見中峰等諸位老禪師，於是說：『千江萬流雖然不同，但明月卻只有一個。我今後不再有疑問了。』元朝至正庚寅年（1350年）主持天龍寺。沒過幾年，寺廟的各種設施都完備了，儼然成了一座大伽藍（寺廟）。後來示寂（圓寂）之日，寫下偈語說：『一蝸牛的臭殼，內外都污穢不堪。撒手而去，虛空中震響木鐸。天龍一指，如今依舊如昨。』說完擲筆而逝。

松江府（今上海市松江區）松隱唯庵德然禪師

郡里張氏之子。年少時在無用貴公處剃度出家。之後拜謁千巖禪師，聽聞他的提唱后豁然開悟。後來繼承主持他的席位。上堂說法：『元正（新年）開啟，萬物都煥然一新。』隨即拿起拄杖說：『拄杖子昨夜抽條，今朝吐蕊。花開五葉，香滿大千世界。』且說應當如何理解新年頭的佛法呢？』卓拄杖，喝一聲。上堂說法：『天無門，地無戶，俊快的衲僧（僧人）任憑來去。藏里的摩尼寶珠照徹十方，洞里的桃花千朵競相吐艷。憑藉劫外的春風，應和當今時代的音律。海神夜半觀看鮫珠，眼光掛在扶桑樹上。』喝一聲。上堂說法：『蠟人為驗證始於今日，九十日終了推功辨別。黃面老瞿曇（釋迦牟尼佛）結住布袋頭，百萬人天全都受屈。』松隱結制總不這樣。用手作出搖櫓的姿勢說：『山僧如今駕著無底的鐵船，普請大眾一同進入大圓覺海遊戲去也。』喝一聲說：『看取定南針。』

白蓮安禪師法嗣

杭州開元寺空谷景隆禪師

蘇州洞庭（今江蘇省蘇州市吳中區洞庭山）陳氏之子。小時候就不吃葷腥，趺坐時就像禪定一樣。曾經跟隨弁山懶云禪師請教道要，拜訪過湖海諸位大老。

【English Translation】 English version: On the thirteenth day in the niche (container for the deceased), the color remained lifelike. On the thirteenth day of the second month, the entire body was placed in a pagoda west of the courtyard.

Zen Master Shougui of Wuyong Temple in Tianlong, Hangzhou

He was the son of the Zhen family of Pujiang, Wuzhou (present-day Pujiang County, Jinhua City, Zhejiang Province). He entered Kanghou Mountain as the head of the monks. After visiting Zen Master Qianyan, he seemed to have gained some insight. Later, he visited the elders such as Zhongfeng, and then said, 'Although the thousands of rivers are different, the bright moon is only one. I have no doubts from now on.' In the Gengyin year of the Zhizheng reign of the Yuan Dynasty (1350 AD), he presided over Tianlong Temple. In a few years, all the facilities of the temple were complete, and it became a large Sangharama (monastery). Later, on the day of his Parinirvana (death), he wrote a verse saying, 'A snail's stinky shell, both inside and outside are filthy. Letting go and leaving, the wooden bell vibrates in the void. Tianlong's one finger is still the same as yesterday.' After saying that, he threw down his pen and passed away.

Zen Master Deran of Weian Temple in Songyin, Songjiang Prefecture (present-day Songjiang District, Shanghai)

He was the son of the Zhang family in the prefecture. He was tonsured at a young age by Wuyong Gonggui. Later, he visited Zen Master Qianyan and suddenly realized enlightenment after hearing his teachings. Later, he succeeded to his seat. He ascended the hall and said, 'The Yuanzheng (New Year) begins, and all things are renewed.' Then he picked up his staff and said, 'The staff sprouted last night and blossomed today. The five-petaled flowers fill the entire universe with fragrance.' And how should we understand the Buddha-dharma at the beginning of the New Year?' He struck the staff and shouted. Ascending the hall, he said, 'Heaven has no gate, and earth has no door. The quick-witted monks can come and go as they please. The Mani jewel in the treasury illuminates the ten directions, and thousands of peach blossoms in the cave bloom in competition. Relying on the spring breeze from beyond the kalpas, responding to the rhythm of the present era. The sea god watches the shark pearls in the middle of the night, and his eyes are hung on the Fusang tree.' He shouted. Ascending the hall, he said, 'The wax figures are verified starting today, and the merits are distinguished after ninety days. The yellow-faced old Gautama (Shakyamuni Buddha) ties up the head of the cloth bag, and millions of humans and gods are all wronged.' Songyin's regulations are not like this at all. He made a gesture of rowing a boat with his hands and said, 'This mountain monk is now driving a bottomless iron boat, inviting everyone to enter the Great Perfect Enlightenment Sea to play.' He shouted and said, 'Take the south-pointing needle.'

Lineage of Zen Master An of Bailian

Zen Master Jinglong of Konggu Temple in Kaiyuan Temple, Hangzhou

He was the son of the Chen family of Dongting, Suzhou (present-day Dongting Mountain, Wuzhong District, Suzhou City, Jiangsu Province). He did not eat meat as a child and sat in meditation like a Zen master. He once asked Zen Master Lanyun of Bian Mountain for the essentials of the Tao, and visited many great elders in the lakes and seas.

亦靡不遍謁。后禮虎丘石庵為師。宣德二年從杭昭慶受戒。遂依石庵。住靈隱七年。往天目禮祖塔。憩錫一載。刻苦蔘究忽有省。遂造懶云剖露。云印可之。初居西湖之正傳院。晚年遷居開元。示寂塔于西湖之修吉山。所著有空谷集行世。

南嶽下二十五世

鄧蔚蔚禪師法嗣

武昌府九峰無念勝學禪師

德安隨州應山人。陳姓。九歲禮本郡寶林緣公出家。自覺己事不明。參無聞。聞示萬法歸一話。后入嵩山住靜。一日有省。偈曰。數載東山昏霧蒙。憑欄終日待晴空。夜來忽起霜天月。萬象全彰一鏡中。由是參萬峰于鄧蔚山。峰以偈證之。復回寶林。道風昭著。楚昭王建剎延師居之。師問眾如何是達磨直指一句。眾無語。師代曰。五乳峰前談少室。洪武間　太祖召至奉天殿親問法要。師進偈。　上大悅。　御製詩文以賜。永樂三年乙酉三月廿九日說偈曰。世尊七十九。無念八十邊。打破華藏海。依舊水連天。儼然而逝。塔全身於師子巖。謚清福廣慧禪師。

慈舟濟禪師法嗣

壽昌西竺本來禪師

撫州崇仁人。姓裴氏。七歲出家于本邑觀音寺。年十三參見一峰寧。付以禪觀之法。孜孜究明己躬下事。一日頓覺身若虛空。心絕邊表。行住坐臥不知是誰。忽聞人誦清凈經云。內觀

【現代漢語翻譯】現代漢語譯本：他幾乎遍訪了所有名師。後來拜虎丘石庵為師。宣德二年（1427年）在杭昭慶寺受戒，於是跟隨石庵。在靈隱寺住了七年。前往天目山禮拜祖師塔，在錫地停留一年。刻苦蔘究，忽然有所領悟。於是拜訪懶云並得到他的開示。懶云認可了他的領悟。最初住在西湖的正傳院，晚年遷居開元寺。圓寂后塔葬于西湖的修吉山。著有《空谷集》流傳於世。

南嶽下二十五世

鄧蔚蔚禪師法嗣

武昌府九峰無念勝學禪師

德安隨州應山人，姓陳。九歲時在本郡寶林寺跟隨緣公出家。自覺對自身的事情並不明白，於是參訪無聞。無聞開示『萬法歸一』的話。後來到嵩山隱居。一日有所領悟，作偈說：『數載東山昏霧蒙，憑欄終日待晴空。夜來忽起霜天月，萬象全彰一鏡中。』因此前往鄧蔚山參訪萬峰。萬峰以偈語印證了他的領悟。之後回到寶林寺，道風顯著。楚昭王建造寺廟請禪師居住。禪師問大眾：『如何是達磨（Bodhidharma）直指的一句話？』大眾無語。禪師代答說：『五乳峰前談少室。』洪武年間（1368-1398年），太祖召見禪師到奉天殿親自詢問佛法要義。禪師進獻偈語，皇上非常高興，御製詩文賞賜給他。永樂三年（1405年）乙酉三月二十九日，禪師說偈曰：『世尊七十九，無念八十邊。打破華藏海，依舊水連天。』說完安詳圓寂。全身塔葬于師子巖。謚號為清福廣慧禪師。

慈舟濟禪師法嗣

壽昌西竺本來禪師

撫州崇仁人，姓裴。七歲時在本邑觀音寺出家。十三歲時參見一峰寧，一峰寧傳授他禪觀之法。孜孜不倦地探究自身的事情。一日忽然覺得身體如同虛空，心無邊際。行走坐臥都不知道是誰。忽然聽到有人誦讀《清凈經》說：『內觀』

【English Translation】 English version: He visited almost all famous teachers. Later, he took Huchiu Shian as his teacher. In the second year of Xuande (1427), he received precepts at Zhaoqing Temple in Hangzhou, and then followed Shian. He lived in Lingyin Temple for seven years. He went to Tianmu Mountain to pay homage to the ancestral pagoda and stayed in Xi for a year. He diligently studied and suddenly had an epiphany. So he visited Lazy Cloud and received his guidance. Lazy Cloud approved of his understanding. He first lived in Zhengchuan Courtyard in West Lake, and in his later years moved to Kaiyuan Temple. After his death, his pagoda was built on Xiuji Mountain in West Lake. He wrote the 'Empty Valley Collection', which is circulated in the world.

Twenty-fifth Generation under Nanyue

Disciple of Chan Master Dengwei Wei

Chan Master Wunian Shengxue of Jiufeng, Wuchang Prefecture

He was from Yingshan, Suizhou, Dean, with the surname Chen. At the age of nine, he became a monk under Yuan Gong at Baolin Temple in his prefecture. Feeling that he did not understand his own affairs, he consulted Wuweng. Wuweng showed him the saying 'All dharmas return to one.' Later, he went to Song Mountain to live in seclusion. One day he had an epiphany and wrote a verse: 'For several years, the eastern mountain was covered in mist, leaning on the railing all day waiting for the clear sky. Suddenly, a frosty moon rises in the night, and all phenomena are fully revealed in a mirror.' Therefore, he visited Wanfeng on Dengwei Mountain. Wanfeng certified his understanding with a verse. Then he returned to Baolin Temple, and his Daoist influence became well-known. King Zhao of Chu built a temple and invited the master to live there. The master asked the assembly: 'What is the direct pointing phrase of Bodhidharma (達磨)?' The assembly was silent. The master answered on their behalf: 'Talking about Shaoshi in front of the Five Peaks.' During the Hongwu period (1368-1398), the Taizu Emperor summoned the Chan master to the Fengtian Hall to personally inquire about the essentials of Buddhism. The master presented a verse, and the Emperor was very pleased, and bestowed imperial poems and essays upon him. On the 29th day of the third month of the Yiyou year of Yongle three (1405), the Chan master said in a verse: 'The World Honored One is seventy-nine, Wunian is on the edge of eighty. Breaking the Huazang Sea, the water still connects to the sky.' He passed away peacefully. His whole body was enshrined in a pagoda on Lion Rock. His posthumous title was Chan Master Qingfu Guanghui.

Disciple of Chan Master Cizhou Ji

Chan Master Benlai of Xizhu, Shouchang

He was from Chongren, Fuzhou, with the surname Pei. At the age of seven, he became a monk at Guanyin Temple in his county. At the age of thirteen, he met Yifeng Ning, who taught him the method of Chan contemplation. He diligently explored his own affairs. One day, he suddenly felt that his body was like empty space and his mind had no boundaries. He did not know who he was when walking, standing, sitting, or lying down. Suddenly, he heard someone reciting the Qingjing Sutra, saying: 'Inner contemplation'

其心心無其心。豁然有省。作偈曰。幾年外走喪真魂。今日相逢迥不同。身畔金毛石獅子。回頭吞卻鐵崑崙。乃往見一峰寧呈所見。寧弗許。遂往貴溪江東卓庵以居。凡七年方得發明。時寧已示寂。乃往金山見慈舟濟。得蒙印可。歸隱劍江聖壽寺。后寧王聞師道邁。遣使三請師終不赴。又呈偈問道。師答以進修之要。王大悅。授師慧光普照頓悟圓通西江西竺大禪師之號。從此道譽遠播。四方來學者眾。次遷新城壽昌。豎大伽藍。上堂。花燦爛。日輪紅。心法昭彰觸處通。衲僧鼻孔大頭下。浩氣騰騰宇宙中。眼空四海無家計。只者拄杖子在手。要西便西要東便東。卓一卓下座。小參。了了了。一片長空光皎皎。休休休。云自高飛水自流。豁眼通身無向背。十方沙界任遨遊。后杉關福田寺廢。請師重興。工將畢。一日焚香趺坐。索筆書偈曰。者個老乞兒。教化何時了。顛顛倒倒任隨流。是聖是凡人不曉。咄。來來來。去去去。海湛空澄。風清月皎。擲筆而逝。世壽六十八僧臘五十五。門人奉真身於師表堂。

繁昌俊禪師法嗣

普州東林無際悟禪師

蜀人。二十出纏。縛竹為庵。研勵無懈。四指大書帖亦不看。只是拍盲做鈍工夫。后得大徹大悟。作偈曰。寂照無上下。光明處處通。本來無皁白。何處不含

容。往見繁昌。昌曰還我照用來。師曰若有照用即成障隔。昌曰。者廝著空底。佛也救不得。師曰。有無俱寂滅。空佛悉皆非。昌然之。后寄以偈曰。憶昔繁昌一別時。此心能有幾人知。無弦曲子真堪續。慧命懸懸付阿誰。

何密庵居士法嗣

楊州素庵田大士

僧問補陀路向甚麼門出。士曰即今從何門入。曰抑勒人作么。士曰看腳下。僧抬頭進前三步。士曰錯。僧又退後三步。士曰錯。僧茫然。士曰是汝錯貧道錯。曰未舉已前早知錯了。士拍膝曰正好吃棒在。僧無對。士曰若到諸方。分明記取。

南嶽下二十六世

鄧蔚持禪師法嗣

杭州東明虛白慧旵禪師

姓王氏。湖廣人。年十四往丹陽妙覺寺禮湛然落髮。一日作務次。然問曰子在此作甚麼。師曰切蘿蔔。然曰汝只會切蘿蔔。師曰也會殺人。然引頸就師。師曰降將不斬。值然住疏山。聞松隱唱道云間。即往咨叩。一日出定。舉首睹蒼松有省。尋至蘇之鄧蔚見果林。林擲下蒲團索頌。師曰。只些訊息本無言說。破蒲團上地迸天裂。林曰且道裂個甚麼。師擬進語。林便打。林復指見寶藏。具陳悟因。藏問。心不是佛智不是道。汝云何會。師向前問訊叉手而立。藏呵曰。汝在者裡許多時。還作者見解。師乃發憤忘食。至第二夜

【現代漢語翻譯】現代漢語譯本：容（人名，具體不詳）去拜訪繁昌（人名，具體不詳）。繁昌說：『還我照用。』師說：『若有照用，即成障隔。』繁昌說：『你這廝著空底，佛也救不得。』師說：『有無俱寂滅，空佛悉皆非。』繁昌這才領悟。後來（師）寄偈語給（繁昌）說：『憶昔繁昌一別時，此心能有幾人知。無弦曲子真堪續，慧命懸懸付阿誰。』何密庵居士的法嗣揚州素庵田大士有僧人問：『補陀（Potalaka）[觀音菩薩道場]的路從哪個門出去？』田大士說：『你現在從哪個門進來？』（僧人）說：『你這是強迫人做什麼？』田大士說：『看腳下。』僧人抬頭向前走了三步。田大士說：『錯。』僧人又向後退了三步。田大士說：『錯。』僧人茫然不知所措。田大士說：『是你錯，貧道也錯。』（僧人）說：『未舉已前早知錯了。』田大士拍膝說：『正好吃棒在。』僧人無言以對。田大士說：『若到諸方，分明記取。』南嶽下二十六世鄧蔚持禪師的法嗣杭州東明虛白慧旵禪師（禪師）姓王氏，湖廣人。十四歲時前往丹陽妙覺寺，拜湛然（人名，具體不詳）為師剃度出家。一天，在做雜務時，湛然問：『你在這裡做什麼？』師說：『切蘿蔔。』湛然說：『你只會切蘿蔔？』師說：『也會殺人。』湛然引頸就師。師說：『降將不斬。』適逢湛然住在疏山，聽到松隱（人名，具體不詳）在云間（地名，具體不詳）弘揚佛法，便前去請教。一天，（師）出定后，抬頭看到蒼松，有所領悟。不久到了蘇州的鄧蔚，拜見果林（人名，具體不詳）。果林扔下蒲團，讓（慧旵禪師）作頌。師說：『只些訊息本無言說，破蒲團上地迸天裂。』果林說：『且道裂個甚麼？』師剛要說話，果林便打了他。果林又指點他去見寶藏（人名，具體不詳），詳細陳述了開悟的因由。寶藏問：『心不是佛，智不是道，你如何領會？』師向前問訊，叉手而立。寶藏呵斥道：『你在這裡這麼久，還作這種見解。』師於是發憤忘食，直到第二天晚上。

【English Translation】 English version: Rong (name of a person, details unknown) went to visit Fan Chang (name of a person, details unknown). Fan Chang said, 'Return my illuminating function.' The Master said, 'If there is an illuminating function, it becomes an obstruction.' Fan Chang said, 'This fellow is attached to emptiness; even the Buddha cannot save him.' The Master said, 'Existence and non-existence are both extinguished; emptiness and Buddha are all not.' Fan Chang then understood. Later, (the Master) sent a verse to (Fan Chang) saying, 'Remembering the time of parting at Fan Chang, how many people know this mind? The tune without strings can truly be continued; to whom shall the life of wisdom be entrusted?' Dharma successor of Layman He Mi'an Yangzhou Su'an Tian Dashi A monk asked, 'Which gate does the road to Potalaka (補陀) [Avalokiteśvara Bodhisattva's abode] lead out from?' Tian Dashi said, 'Which gate did you enter from just now?' (The monk) said, 'What are you forcing people to do?' Tian Dashi said, 'Look at your feet.' The monk looked up and took three steps forward. Tian Dashi said, 'Wrong.' The monk took three steps back. Tian Dashi said, 'Wrong.' The monk was at a loss. Tian Dashi said, 'It is your mistake, and it is this poor monk's mistake.' (The monk) said, 'I knew it was wrong before you even mentioned it.' Tian Dashi clapped his knee and said, 'It's just right for a beating.' The monk had no reply. Tian Dashi said, 'If you go to other places, remember this clearly.' Twenty-sixth generation from Nanyue Dharma successor of Chan Master Deng Wei Chi Chan Master Hui Chan Xu Bai of Dongming, Hangzhou (The Chan Master)'s surname was Wang, and he was from Huguang. At the age of fourteen, he went to Miaojue Temple in Danyang and was tonsured by Zhan Ran (name of a person, details unknown). One day, while doing chores, Zhan Ran asked, 'What are you doing here?' The Master said, 'Cutting radishes.' Zhan Ran said, 'Do you only know how to cut radishes?' The Master said, 'I also know how to kill people.' Zhan Ran stretched his neck towards the Master. The Master said, 'A surrendered general is not beheaded.' It happened that Zhan Ran was living in Shushan, and he heard that Song Yin (name of a person, details unknown) was propagating the Dharma in Yunjian (place name, details unknown), so he went to consult him. One day, after coming out of meditation, (the Master) looked up and saw a green pine tree, and he had an awakening. Soon after, he went to Deng Wei in Suzhou to see Guo Lin (name of a person, details unknown). Guo Lin threw down a cattail seat and asked (Hui Chan Chan Master) to compose a verse. The Master said, 'These messages have no words to speak of, the ground cracks and the sky splits on the broken cattail seat.' Guo Lin said, 'Then tell me, what is splitting?' As soon as the Master was about to speak, Guo Lin hit him. Guo Lin then pointed him to see Bao Zang (name of a person, details unknown), and he explained in detail the cause of his enlightenment. Bao Zang asked, 'The mind is not the Buddha, wisdom is not the Tao, how do you understand?' The Master stepped forward, made a respectful greeting, and stood with his hands folded. Bao Zang scolded, 'You have been here for so long, and you still make such views.' The Master then became determined and forgot to eat, until the second night.

豁然徹法源底。偈曰。一拳打破太虛空。百億須彌不露蹤。借問箇中誰是主。扶桑涌出一輪紅。藏見笑曰。雖然如是。也須善自護持。永樂戊子至安溪東明設關。三十餘年影不出山。道俗揚播。宿衲爭趨座下。宣德辛酉六月廿七日將去世。眾請留偈。師曰。一大藏教無人看著。爭得者幾句閑言語。廿九日辰時跏趺而逝。塔于安溪東塢。

東林悟禪師法嗣

成都府東山天成寺楚山紹琦禪師

唐安雷氏子。八歲入鄉校。授經成誦。九歲失怙。詣玄極通禪師學出世法。后謁無際示以無子公案。偶聞開靜板鳴。礙胸冰泮。往見際。際曰還我無字意來。師曰。這僧問處偏多事。趙老何曾涉所思。信口一言都吐露。翻身特地使人疑。曰如何是汝不疑處。師曰。青山綠水燕語鶯啼。歷歷分明。更疑何事。曰未在更道。師曰頭頂虛空腳踏實地。際曰亦未在。師乃禮拜。師再參。際問數年來住在何處。師曰我所住廓然無定在。際曰汝有何所得。師曰本自無失何得之有。曰莫不是學得來者。師曰一法不有學自何來。曰汝落空耶。師曰我尚非我誰落誰空。曰畢竟若何。師曰水淺石出雨霽云收。曰莫亂道。只如佛祖來。也不許縱你橫吞藏教。現百千神通。到者里更是不許。師曰和尚雖是把斷要津。其柰勞神不易。際拍膝一下

【現代漢語翻譯】現代漢語譯本豁然徹悟了法源的根本。偈語說：『一拳打破太虛空，百億須彌山（Sumeru，佛教宇宙觀中的山名）不露蹤。借問這其中誰是主？扶桑（Fusang，神話中的東方神樹）涌出一輪紅日。』藏見禪師笑著說：『雖然是這樣，也必須好好守護保持。』明朝永樂（1403-1424）戊子年，藏見禪師在安溪東明設立關卡，三十多年身影不出山。道士俗人廣為傳揚，年老的僧人爭相前往座下。宣德（1426-1435）辛酉年六月二十七日將要去世，眾人請求留下偈語。藏見禪師說：『這麼大的藏經（Tripitaka，佛教經典總稱）沒有人看，爭奪這幾句閑話做什麼？』二十九日辰時結跏趺坐而逝，塔在安溪東塢。

東林悟禪師的法嗣

成都府東山天成寺的楚山紹琦禪師

是唐安雷氏的兒子。八歲進入鄉校，誦讀經典成誦。九歲喪父，前往玄極通禪師處學習出世法。後來拜見無際禪師，無際禪師用『無』字公案開示他。偶然聽到開靜板的聲音，胸中的障礙如冰消融。前往拜見無際禪師，無際禪師說：『還我『無』字的意旨來。』楚山禪師說：『這僧人問的地方太多事，趙州（Zhao Zhou，禪宗祖師）老和尚何曾涉及思慮？信口一說都吐露出來，翻身反而使人疑惑。』無際禪師說：『如何是你沒有疑惑的地方？』楚山禪師說：『青山綠水，燕語鶯啼，歷歷分明，更疑惑什麼事？』無際禪師說：『還未到，再說。』楚山禪師說：『頭頂虛空，腳踏實地。』無際禪師說：『也未到。』楚山禪師於是禮拜。楚山禪師再次參拜，無際禪師問：『數年來住在何處？』楚山禪師說：『我所住的地方廓然無定在。』無際禪師說：『你有什麼所得？』楚山禪師說：『本來沒有失去，有什麼可得的？』無際禪師說：『莫不是學得來的？』楚山禪師說：『一法不有，學從何來？』無際禪師說：『你落入空無了嗎？』楚山禪師說：『我尚且不是我，誰落入誰的空無？』無際禪師說：『到底如何？』楚山禪師說：『水淺石頭顯露，雨停雲散。』無際禪師說：『不要亂說。即使是佛祖來了，也不允許你縱容橫吞藏經（Tripitaka，佛教經典總稱），現出百千神通，到這裡更是不允許。』楚山禪師說：『和尚雖然是把斷要津，但奈何勞神不易。』無際禪師拍了一下膝蓋。

【English Translation】 English version He thoroughly understood the source of the Dharma. A verse says: 'One punch breaks the vast emptiness, a hundred billion Mount Sumerus (Sumeru, the name of a mountain in the Buddhist cosmology) leave no trace. May I ask who is the master within? A red sun emerges from Fusang (Fusang, a mythical tree in the east).' Zangjian smiled and said, 'Although it is so, you must also take good care of it.' In the year of Wuzi during the Yongle (1403-1424) reign of the Ming Dynasty, Zangjian established a checkpoint in Dongming, Anxi, and did not leave the mountain for more than thirty years. Taoists and laypeople spread the word, and old monks flocked to his seat. On the twenty-seventh day of the sixth month in the Xinyou year of the Xuande (1426-1435) reign, he was about to pass away. The crowd asked him to leave a verse. The master said, 'No one is watching such a large Tripitaka (Tripitaka, the general term for Buddhist scriptures), why fight for these few idle words?' On the twenty-ninth day at Chenshi (辰時, 7-9 am), he passed away in the lotus position. His stupa is located in Dongwu, Anxi.

Dharma heir of Zen Master Donglin Wu

Zen Master Chushan Shaoqi of Tiancheng Temple on Dongshan Mountain in Chengdu Prefecture

He was the son of the Lei family of Tang'an. At the age of eight, he entered the village school and recited the scriptures fluently. At the age of nine, he lost his father and went to Zen Master Xuanji Tong to study the Dharma of transcending the world. Later, he visited Wuji, who showed him the 'Wu' (無, no) koan. He accidentally heard the sound of the opening meditation board, and the ice in his chest melted. He went to see Wuji, who said, 'Return the meaning of the word 'Wu' to me.' The master said, 'This monk asks too many questions. How has old Zhao Zhou (Zhao Zhou, a Zen master) ever been involved in thoughts? A word spoken casually reveals everything, but turning around makes people doubt.' Wuji said, 'What is your place of no doubt?' The master said, 'Green mountains, green waters, swallows singing, orioles chirping, everything is clear, what else is there to doubt?' Wuji said, 'Not yet, say more.' The master said, 'Head tops the empty sky, feet step on solid ground.' Wuji said, 'Not yet.' The master then bowed. The master visited again. Wuji asked, 'Where have you been living for the past few years?' The master said, 'The place where I live is vast and without a fixed location.' Wuji said, 'What have you gained?' The master said, 'Originally there was no loss, what is there to gain?' Wuji said, 'Could it be that you learned it?' The master said, 'If there is no Dharma, where does learning come from?' Wuji said, 'Have you fallen into emptiness?' The master said, 'I am not even myself, who falls into whose emptiness?' Wuji said, 'What is it after all?' The master said, 'The water is shallow and the stones are exposed, the rain stops and the clouds disperse.' Wuji said, 'Don't talk nonsense. Even if the Buddhas and Patriarchs come, they are not allowed to indulge you in swallowing the Tripitaka (Tripitaka, the general term for Buddhist scriptures) and manifesting hundreds of thousands of supernatural powers. It is even more forbidden here.' The master said, 'Although the abbot is blocking the vital passage, it is difficult to avoid being laborious.' Wuji slapped his knee.

曰會么。師便喝。際笑曰克家須是破家兒。恁么幹蠱也省力。師掩耳而出。際授法偈曰。我無法可付。汝無心可受。無付無受心。何人不成就。后居天柱。僧問如何是天柱境。師曰。澗闊云歸晚。山高日出遲。曰如何是境中人。師曰。額下眉遮眼。腮邊耳搭肩。曰如何是天柱家風。師曰。云甑炊松粉。冰鐺煮月團。曰如何是祖師西來意。師曰海神撒出夜明珠。曰學人不會。師曰文殊失卻玻璃盞。曰如何是佛。師曰生鐵秤槌。曰如何是法。師曰石頭土塊。曰如何是僧。師曰黑漆拄杖。曰不涉寒暑者是甚麼人。師曰。為汝道了也。汝還識否。僧擬對。師咄曰。擬心即乖。開口便錯。眨得眼來錯過了也。曰原來恁么地近那。師曰汝見個甚麼道理。曰面目分明當機不露。師震威一喝。僧當下豁然。景泰五年住投子。僧問。遠離皖山來據投子。海眾臨筵請師祝聖。師曰。鼎內長生篆。峰頭不老松。曰。祝聖已蒙師的旨。投子家風事若何。師曰。提瓶穿市過。不是賣油翁。曰。只如祖師道。不許夜行投明須到。還端的也無。師曰。雖然眼裡有筋。爭柰舌頭無骨。曰。趙州道我早猴白更有猴黑。意作么生。師曰。不因弓矢盡。未肯豎降旗。問。今日和尚升座說法。未審有何祥瑞。師曰。麒麟步驟丹霄外。優缽花開烈火中。曰如何是祖

【現代漢語翻譯】現代漢語譯本問：會么？（僧人問：你明白了嗎？）師便喝。（臨濟義玄禪師便大喝一聲。）際笑曰：克家須是破家兒，恁么幹蠱也省力。（僧人笑著說：要能繼承家業，必須是敗家子，這樣匡正時弊也省力。）師掩耳而出。（臨濟義玄禪師捂著耳朵走了出去。）際授法偈曰：我無法可付，汝無心可受，無付無受心，何人不成就。（臨濟義玄禪師傳授法偈說：我沒有什麼法可以傳授，你也沒有心可以接受，沒有傳授也沒有接受的心，什麼人不能成就呢？）后居天柱。（後來臨濟義玄禪師住在天柱山。）僧問：如何是天柱境？（僧人問：什麼是天柱山的境界？）師曰：澗闊云歸晚，山高日出遲。（臨濟義玄禪師說：山澗寬闊，雲彩歸來很晚，山峰高聳，太陽出來很遲。）曰：如何是境中人？（僧人問：什麼是境界中的人？）師曰：額下眉遮眼，腮邊耳搭肩。（臨濟義玄禪師說：額頭下的眉毛遮住眼睛，臉頰邊的耳朵搭在肩膀上。）曰：如何是天柱家風？（僧人問：什麼是天柱山的家風？）師曰：云甑炊松粉，冰鐺煮月團。（臨濟義玄禪師說：用雲霧做的甑子蒸松花粉，用冰做的鐺子煮月亮。）曰：如何是祖師西來意？（僧人問：什麼是祖師西來的意義？）師曰：海神撒出夜明珠。（臨濟義玄禪師說：海神撒出夜明珠。）曰：學人不會。（僧人說：學生不明白。）師曰：文殊失卻玻璃盞。（臨濟義玄禪師說：文殊菩薩丟失了玻璃盞。）曰：如何是佛？（僧人問：什麼是佛？）師曰：生鐵秤槌。（臨濟義玄禪師說：生鐵做的秤錘。）曰：如何是法？（僧人問：什麼是法？）師曰：石頭土塊。（臨濟義玄禪師說：石頭土塊。）曰：如何是僧？（僧人問：什麼是僧？）師曰：黑漆拄杖。（臨濟義玄禪師說：黑漆的拄杖。）曰：不涉寒暑者是甚麼人？（僧人問：不經歷寒冷和炎熱的是什麼人？）師曰：為汝道了也，汝還識否？（臨濟義玄禪師說：已經為你說了，你還認識嗎？）僧擬對，師咄曰：擬心即乖，開口便錯，眨得眼來錯過了也。（僧人想要回答，臨濟義玄禪師呵斥說：一動念頭就錯了，一開口就錯了，一眨眼就錯過了。）曰：原來恁么地近那？（僧人說：原來這麼近啊？）師曰：汝見個甚麼道理？（臨濟義玄禪師說：你看到了什麼道理？）曰：面目分明當機不露。（僧人說：面目分明，當機不顯露。）師震威一喝，僧當下豁然。（臨濟義玄禪師威嚴地大喝一聲，僧人當下豁然開悟。）景泰五年（1454年）住投子。（明景泰五年，臨濟義玄禪師住在投子寺。）僧問：遠離皖山來據投子，海眾臨筵請師祝聖，師曰：鼎內長生篆，峰頭不老松。（僧人問：遠離皖山來到投子寺，眾多僧人臨席請禪師祝聖，臨濟義玄禪師說：鼎內篆刻著長生不老的文字，山峰上生長著不老的松樹。）曰：祝聖已蒙師的旨，投子家風事若何？（僧人問：祝聖已經蒙受禪師的旨意，投子寺的家風是怎樣的？）師曰：提瓶穿市過，不是賣油翁。（臨濟義玄禪師說：提著瓶子穿過市場，不是賣油的老翁。）曰：只如祖師道，不許夜行投明須到，還端的也無？（僧人問：就像祖師說的，不允許晚上趕路，天亮必須到達，確實是這樣嗎？）師曰：雖然眼裡有筋，爭柰舌頭無骨。（臨濟義玄禪師說：雖然眼睛裡有筋，奈何舌頭沒有骨頭。）曰：趙州道我早猴白更有猴黑，意作么生？（僧人問：趙州禪師說我早就是白猴了，還有黑猴，是什麼意思？）師曰：不因弓矢盡，未肯豎降旗。（臨濟義玄禪師說：不是因為弓箭用盡了，不會豎起投降的旗幟。）問：今日和尚升座說法，未審有何祥瑞？（僧人問：今天和尚升座說法，不知道有什麼祥瑞？）師曰：麒麟步驟丹霄外，優缽花開烈火中。（臨濟義玄禪師說：麒麟邁著步伐走向天空之外，優缽曇花在烈火中綻放。）曰：如何是祖？（僧人問：什麼是祖？）

【English Translation】 English version Monk: Do you understand? The Master then shouted. The monk smiled and said, 'To inherit the family fortune, one must be a spendthrift; in that way, rectifying the situation is easier.' The Master covered his ears and left. The Master imparted the Dharma verse, saying: 'I have no Dharma to impart, you have no mind to receive. With no imparting and no receiving mind, who cannot achieve enlightenment?' Later, he resided at Tianzhu Mountain. Monk: What is the realm of Tianzhu? The Master said: 'The ravine is wide, the clouds return late; the mountain is high, the sun rises late.' Monk: What is the person within the realm? The Master said: 'Below the forehead, eyebrows cover the eyes; beside the cheeks, ears rest on the shoulders.' Monk: What is the family style of Tianzhu? The Master said: 'Cloud cauldrons cook pine pollen; ice pots boil moon cakes.' Monk: What is the meaning of the Patriarch's coming from the West? The Master said: 'The sea god scatters luminous pearls.' Monk: This student does not understand. The Master said: 'Manjusri lost his glass cup.' Monk: What is Buddha? The Master said: 'A cast-iron weight.' Monk: What is Dharma? The Master said: 'Stones and clods of earth.' Monk: What is Sangha? The Master said: 'A black lacquered staff.' Monk: What is the person who is not affected by cold or heat? The Master said: 'I have already told you; do you recognize it?' The monk attempted to answer, but the Master rebuked him, saying: 'To contemplate is to err, to speak is to be wrong; even a blink of the eye misses the mark.' Monk: So it is so close? The Master said: 'What principle do you see?' Monk: 'The face is clear, but the opportunity is not revealed.' The Master gave a thunderous shout, and the monk suddenly awakened. In the fifth year of Jingtai (1454), he resided at Touzi Temple. Monk: 'Having left Wan Mountain to reside at Touzi, the assembly invites the Master to offer blessings. The Master said: 'Within the cauldron, inscriptions of longevity; on the peak, an unaging pine.' Monk: 'Having received the Master's intention for blessings, what is the matter of the Touzi family style?' The Master said: 'Carrying a bottle through the market, not an oil vendor.' Monk: 'Just as the Patriarch said, 'One must not travel at night but must arrive by dawn,' is this truly so?' The Master said: 'Although there are tendons in the eyes, the tongue has no bones.' Monk: 'Zhaozhou said, 'I have long been a white monkey, and there are even black monkeys.' What is the meaning?' The Master said: 'Not because the arrows are exhausted, would one raise the flag of surrender.' Monk: 'Today, the Abbot ascends the seat to preach the Dharma; may I ask what auspicious signs there are?' The Master said: 'The Qilin strides beyond the heavens, the Utpala flower blooms in the midst of fire.' Monk: What is the Patriarch?

師西來意。師曰。雪消山頂露。風過樹頭搖。師乃顧視大眾曰。只這些子誵訛。古今多少師僧到這裡開口不得。思量不及。舉揚不出。驀拈拄杖曰。今日因甚卻落在山僧手中。以拄杖橫按曰。橫也由我。拈起拄杖曰。豎也由我。放下拄杖曰。放下也由我。以卷舒殺活總由我。又以拄杖向空中點一下曰。正當恁么時。從上佛祖乃至天下老和尚。到這裡只得乞命有分。眾中莫有為佛祖出氣底么。良久。卓拄杖一下曰。[翟*支]瞎金剛正眼。靠倒空王寶座。汝等諸人討甚麼碗。師一日到菜園見園頭縛冬瓜架。師指冬瓜曰這個無口因甚長得許多。頭曰某甲不曾怠惰一時。師曰你主人公還替你出些氣力也無。頭曰全靠他力。師曰請來與老僧相見。頭禮拜。師曰猶是奴兒婢子在。頭拈篾縛冬瓜架。師呵呵大笑。回顧侍僧曰菜園有蟲。成化九年三月十五日示微疾。眾請師末後句。師展兩手示之曰會么。曰不會。師復曰。今年今日推車撞壁。掛倒虛空青天霹靂。呵呵呵。泥牛吞卻老龍珠。澄澄性海漚花息。遂安詳而逝。

伏牛山物外圓信禪師

金臺高氏子。依無際參究。后得灑脫。偈曰。崑崙倒跨清風舞。澗底泥牛斗石虎。磕著蒼松眼上眉。蟭螟踏破虛空肚。

重慶府西禪雪峰瑞禪師

天奇參。師問如何是

【現代漢語翻譯】問：什麼是祖師西來的意圖？師父說：『雪融化了，山頂顯露出露珠；風吹過，樹的枝頭搖擺。』師父於是環顧大眾說：『僅僅是這些細微的差錯，古往今來多少師父僧人到這裡都無法開口，思量不及，表達不出。』突然拿起拄杖說：『今天為什麼卻落在了山僧手中？』用拄杖橫著按住說：『橫著也由我。』拿起拄杖說：『豎著也由我。』放下拄杖說：『放下也由我。』『捲起、舒展、殺、活，一切都由我。』又用拄杖向空中點了一下說：『正當這個時候，從上代的佛祖乃至天下的老和尚，到這裡也只能乞求饒命。』『大眾中可有為佛祖出氣的嗎？』良久，用拄杖敲擊了一下說：『[翟*支]瞎了金剛的正眼，靠倒了空王的寶座。你們這些人討要什麼碗？』師父一天到菜園，看見園丁綁冬瓜架。師父指著冬瓜說：『這個沒有口，為什麼長得這麼多？』園丁說：『我一直沒有怠惰。』師父說：『你的主人公還替你出些力氣嗎？』園丁說：『全靠他的力量。』師父說：『請來與老僧相見。』園丁禮拜。師父說：『仍然是奴才婢女。』園丁拿起竹篾綁冬瓜架。師父呵呵大笑，回頭對侍者說：『菜園有蟲。』成化九年（1473年）三月十五日，師父略感不適。大眾請師父說最後的遺言。師父展開雙手示意說：『會嗎？』回答說：『不會。』師父又說：『今年今日推車撞墻，掛倒虛空，青天霹靂。呵呵呵。泥牛吞掉了老龍珠，澄澄性海，水泡花息。』於是安詳地去世了。

伏牛山物外圓信禪師

是金臺高氏的兒子，依止無際禪師參究，後來得到灑脫，偈語說：崑崙倒跨清風舞，澗底泥牛斗石虎，磕著蒼松眼上眉，蟭螟踏破虛空肚。

重慶府西禪雪峰瑞禪師

天奇禪師參禪。師父問：什麼是...

【English Translation】 Asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'The snow melts, and the dew appears on the mountaintop; the wind passes, and the branches of the trees sway.' The Master then looked around at the assembly and said: 'Just these slight errors, how many masters and monks throughout history have been unable to open their mouths here, unable to think it through, unable to express it.' Suddenly picking up his staff, he said: 'Why has it fallen into this mountain monk's hands today?' Pressing the staff horizontally, he said: 'Horizontal is up to me.' Picking up the staff, he said: 'Vertical is up to me.' Putting down the staff, he said: 'Putting down is up to me.' 'Rolling up, stretching out, killing, giving life, all are up to me.' Then, pointing the staff into the air, he said: 'Right at this moment, from the Buddhas of the past to all the old monks in the world, they can only beg for their lives here.' 'Among the assembly, is there anyone who can stand up for the Buddha?' After a long silence, he struck the staff once and said: '[翟*支] blinds the true eye of the Vajra, leaning against the precious throne of the Empty King. What bowls are you people seeking?' One day, the Master went to the vegetable garden and saw the gardener tying up the winter melon frame. The Master pointed to the winter melon and said: 'This one has no mouth, why does it grow so much?' The gardener said: 'I have not been idle for a moment.' The Master said: 'Does your master also exert some effort for you?' The gardener said: 'It all relies on his power.' The Master said: 'Please bring him to meet the old monk.' The gardener bowed. The Master said: 'Still a slave.' The gardener picked up bamboo strips to tie the winter melon frame. The Master laughed heartily and turned to the attendant monk, saying: 'There are insects in the vegetable garden.' On the fifteenth day of the third month of Chenghua 9 (1473), the Master felt slightly unwell. The assembly asked the Master for his final words. The Master spread out his hands, indicating: 'Do you understand?' They replied: 'We do not understand.' The Master then said: 'This year, today, pushing the cart and crashing into the wall, hanging up the void, a thunderbolt in the clear sky. Ha ha ha. The mud ox swallows the old dragon pearl, the clear nature-sea, the bubble-flowers cease.' Then he passed away peacefully.

Zen Master Wuwai Yuanxin of Funiu Mountain

Was the son of the Gao family of Jintai, relied on Wuji to investigate, and later attained freedom, with a verse saying: Kunlun falls across, the clear wind dances, the mud ox at the bottom of the stream fights the stone tiger, bumping into the green pine, the eyebrows on the eyes, the gnat breaks through the empty belly.

Zen Master Xuefeng Rui of Xichan in Chongqing Prefecture

Studied with Zen Master Tianqi. The Master asked: What is...

無字意。奇移時乃答曰。澗底頑冰吞宇宙。性湖明月匝天寒。師大喝曰。汝還有嫌凡愛聖的心。掃妄求真底見。奇曰是。師曰你若嫌凡愛聖。斷般若之善根。你若掃妄求真。絕諸佛之命脈。又震聲喝曰。真又是誰。妄又是誰。凡又是誰。聖又是誰。奇乃豁然。便禮拜。

古庭善堅禪師

滇之昆明人。參一歸何處話。一日定中聞僧曰見無所見即真見。師於此頓然脫落。正統乙丑至隆恩見無際。際曰子將從前做工夫處親似一遍。師實供說。至見諦處叉手默然。際曰子見諦如何與我不同。師以兩手大展曰這個非別。際曰這個還著言句也無。師曰實無一字。際曰只此無一字處吾與汝證明已竟。師禮辭。際曰子向甚麼處去。師曰十字街頭呵佛罵祖去。際曰子再來么。師曰不違和尚尊顏驀直而去。就止金臺大容山。雲水不絕。際恐師出世早。命為首座。問曰子別在甚處。師曰佛祖行不到處。際曰還許人來否。師曰坦然無礙。際曰從上古人阿誰有超祖之智。師曰黃檗。際曰子見黃檗么。師曰縱是黃檗也須見擯。際曰敢在我這裡說大話。師曰正眼無私。際曰。觀子知見。吾非子之師也。師曰無有過量豈免貶駁。際曰如是如是。

素庵田大士法嗣

佛跡頤庵真禪師

開堂普說曰。青山疊疊。綠水滔滔。于

【現代漢語翻譯】無字意。奇移時乃答曰：『澗底頑冰吞宇宙，性湖明月匝天寒。』師大喝曰：『汝還有嫌凡愛聖的心，掃妄求真底見？』奇曰：『是。』師曰：『你若嫌凡愛聖，斷般若（智慧）之善根；你若掃妄求真，絕諸佛之命脈。』又震聲喝曰：『真又是誰？妄又是誰？凡又是誰？聖又是誰？』奇乃豁然，便禮拜。

古庭善堅禪師

滇（雲南）之昆明人。參『一歸何處』話。一日定中聞僧曰：『見無所見即真見。』師於此頓然脫落。正統（明英宗年號，1436-1449）乙丑至隆恩見無際。際曰：『子將從前做工夫處親似一遍。』師實供說。至見諦處叉手默然。際曰：『子見諦如何與我不同？』師以兩手大展曰：『這個非別。』際曰：『這個還著言句也無？』師曰：『實無一字。』際曰：『只此無一字處吾與汝證明已竟。』師禮辭。際曰：『子向甚麼處去？』師曰：『十字街頭呵佛罵祖去。』際曰：『子再來么？』師曰：『不違和尚尊顏驀直而去。』就止金臺大容山，雲水不絕。際恐師出世早，命為首座。問曰：『子別在甚處？』師曰：『佛祖行不到處。』際曰：『還許人來否？』師曰：『坦然無礙。』際曰：『從上古人阿誰有超祖之智？』師曰：『黃檗（唐代禪師）。』際曰：『子見黃檗么？』師曰：『縱是黃檗也須見擯。』際曰：『敢在我這裡說大話？』師曰：『正眼無私。』際曰：『觀子知見，吾非子之師也。』師曰：『無有過量豈免貶駁？』際曰：『如是如是。』

素庵田大士法嗣

佛跡頤庵真禪師

開堂普說曰：『青山疊疊，綠水滔滔。于

【English Translation】 Without verbal intention. Qi then replied after a moment: 'The stubborn ice at the bottom of the ravine swallows the universe, the bright moon on the nature-lake spreads coldness across the sky.' The master shouted loudly: 'Do you still have a mind that dislikes the mundane and loves the sacred, a view that sweeps away delusion and seeks truth?' Qi said: 'Yes.' The master said: 'If you dislike the mundane and love the sacred, you sever the good roots of Prajna (wisdom); if you sweep away delusion and seek truth, you cut off the lifeblood of all Buddhas.' Then he shouted loudly again: 'Who is truth? Who is delusion? Who is the mundane? Who is the sacred?' Qi then suddenly awakened and prostrated himself.

Zen Master Gutingshan Jian

A person from Kunming, Yunnan. He contemplated the saying 'Where does the one return?' One day, in meditation, he heard a monk say: 'Seeing without seeing is true seeing.' The master suddenly broke through at this point. In the year Yichou of the Zhengtong era (1436-1449) of the Ming Dynasty, he went to Longen to see Wuji. Ji said: 'You should thoroughly examine the place where you previously practiced.' The master truthfully explained. When he reached the point of seeing truth, he silently clasped his hands. Ji said: 'How is your seeing of truth different from mine?' The master spread out both hands and said: 'This is not different.' Ji said: 'Does this still require words?' The master said: 'Truly, there is not a single word.' Ji said: 'In this place where there is not a single word, I have already confirmed it for you.' The master bowed and took his leave. Ji said: 'Where are you going?' The master said: 'I am going to scold the Buddha and curse the patriarchs in the streets.' Ji said: 'Will you come again?' The master said: 'Without disobeying the venerable's countenance, I will go straight ahead.' He then stayed at Mount Darong in Jintai, where monks and laypeople came in an endless stream. Ji, fearing that the master would emerge too early, appointed him as the head seat. He asked: 'Where are you different?' The master said: 'A place where Buddhas and patriarchs cannot reach.' Ji said: 'Are people allowed to come?' The master said: 'It is completely unobstructed.' Ji said: 'Among the ancient people, who has the wisdom to surpass the patriarchs?' The master said: 'Huangbo (a Zen master of the Tang Dynasty).' Ji said: 'Have you seen Huangbo?' The master said: 'Even if it is Huangbo, he must be rejected.' Ji said: 'How dare you speak such big words here?' The master said: 'The true eye is without selfishness.' Ji said: 'Observing your knowledge and views, I am not your teacher.' The master said: 'Without excessive praise, how can one avoid criticism?' Ji said: 'So it is, so it is.'

Dharma Successor of Su'an Tian Dashi

Zen Master Foji Yian Zhen

In his opening Dharma talk, he said: 'Green mountains piled upon green mountains, green waters flowing and flowing. At'

斯會得。獨步高超。雖然如此。也是尋常茶飯。古德云。欲窮千里目更上一層樓。承古有言。機不離位墮在毒海。語不驚群陷於流俗。若擊石火里別緇素。閃電光中辨殺活。可以坐斷千差壁立萬仞。還知有恁么時節也無。錯勘破了也。如今談禪者腳跟點地鼻孔撩天。具正眼者落落罕聞。所以偏正不一各立異端。堅執己解莫通實理。所謂正法難扶邪法競興。古云信有十分疑有十分。疑有十分悟有十分。可將盡平生眼裡所見。耳里所聞。惡知惡解奇言妙句。禪道佛法貢高我慢等心。徹底傾瀉。莫存毫末。只就向未明未了公案上距定腳跟。豎起脊梁。無分晝夜。無參處參。無疑處疑。直得東西不辨南北不分。呆樁樁地卻如個有氣的死人相似。心隨境化觸著便知。打破髑髏不從他得。豈不慶快平生者哉。

南嶽下二十七世

東明旵禪師法嗣

湖州東明海舟普慈禪師

西川人。姓氏未詳。嘗聽講楞嚴。至但有言說都無實義有疑。往參萬峰問如何是實義。峰便劈頭兩棒。攔背一踏。以腳兩踢曰。只這是實義。師起曰。好只好。大費和尚心力。峰笑而許之。遂承付囑。尋命首眾。后廬于洞庭山塢廿有九年。一日因一僧至。激發參東明。師往見。適有人設齋。師至關前問曰今日齋是甚麼滋味。明曰到口方知。

【現代漢語翻譯】現代漢語譯本：就這樣吧。獨自一人，超越常人。即便如此，也不過是尋常的吃飯喝茶。古人說：『想要看盡千里之外的景色，就要再上一層樓。』前人也有話說：『機鋒不離本位，否則就會墮入毒海；言語不能震懾眾人，就會陷入平庸。』如果在擊石火花中辨別黑白，在閃電光芒中辨別生死，就可以截斷所有的差別，像壁立萬仞一樣堅定。還知道有這樣的時刻嗎？（如果）錯誤地勘破了（這一關），也就錯了。現在談禪的人，腳跟不著地，鼻孔朝天。真正有眼力的人，寥寥無幾。所以，偏頗和正統不一致，各自樹立不同的理論。堅持自己的理解，不能通達真正的道理。這就是所謂的正法難以扶持，邪法競相興起。古人說，相信有十分，懷疑也有十分；懷疑有十分，領悟也有十分。可以將盡平生眼睛所見、耳朵所聞，錯誤的理解，奇特的言語妙句，禪道佛法，貢高我慢等等的心，徹底傾瀉出來，不要留下絲毫。就在那尚未明白、尚未了結的公案上，堅定地站穩腳跟，挺直脊樑，不分白天黑夜，沒有參究的地方也要參究，沒有懷疑的地方也要懷疑。直到東西不辨，南北不分，像個呆木樁一樣，卻像個有氣息的死人一樣。心隨境變化，一接觸就明白。打破頭顱，不要從別人那裡得到（答案）。豈不是慶幸快樂的事情嗎？

南嶽下第二十七世

東明旵（chǎn）禪師法嗣

湖州東明海舟普慈禪師

西川（今四川）人，姓氏不詳。曾經聽講《楞嚴經》，聽到『但有言說，都無實義』時產生疑問。前往參拜萬峰禪師，問什麼是實義。萬峰禪師便劈頭蓋臉地打了他兩棒，又攔腰一腳，用腳踢了他兩下，說：『這就是實義。』禪師起身說：『好，好。太費和尚心力了。』萬峰禪師笑著認可了他。於是接受了（萬峰禪師的）囑託。不久后奉命管理僧眾。後來在洞庭山塢隱居了二十九年。一天，因為一個僧人到來，激發他去參拜東明禪師。禪師前去拜見。恰好有人設齋供養，禪師走到山門前問道：『今天的齋飯是什麼滋味？』東明禪師說：『到口才知道。』

【English Translation】 English version: Let it be. Standing alone, surpassing others. Even so, it's just ordinary tea and rice. An ancient worthy said, 'To see a thousand miles, ascend another story.' An old saying goes, 'If the mechanism doesn't leave its position, you'll fall into a sea of poison; if the words don't startle the crowd, you'll be trapped in mediocrity.' If you can distinguish black from white in the spark of a struck stone, and discern life from death in a flash of lightning, you can cut off all differences and stand firm like a wall ten thousand fathoms high. Do you know if there is such a moment? If you mistakenly break through it, you'll be wrong. Nowadays, those who talk about Chan have their heels off the ground and their nostrils pointing to the sky. Those with true vision are rarely seen. Therefore, the partial and the orthodox are not in agreement, and each establishes different theories. They stubbornly cling to their own understanding and cannot reach the true principle. This is what is called the difficulty of supporting the true Dharma and the competition of the evil Dharma to flourish. An ancient said, 'Believe ten parts, doubt ten parts; doubt ten parts, realize ten parts.' You can completely pour out all that you have seen with your eyes and heard with your ears throughout your life, the wrong understandings, the strange words and wonderful phrases, the Chan path and Buddhist Dharma, the arrogance and pride, and so on, without leaving a trace. Just on the unresolved public case, firmly plant your feet, straighten your spine, without distinguishing day and night, investigate where there is no investigation, doubt where there is no doubt. Until you can't distinguish east from west, or north from south, like a dull stake, yet like a dead person with breath. The mind changes with the environment, and you know it as soon as you touch it. Break the skull and don't get it from others. Wouldn't that be a joyful and happy thing in life?

Twenty-seventh generation under Nanyue (Mount Heng)

Dharma successor of Chan Master Dongming Chan

Chan Master Haizhou Puchi of Dongming in Huzhou

A person from Xichuan (present-day Sichuan), whose surname is unknown. He once listened to the lecture on the Shurangama Sutra (楞嚴經), and when he heard 'But there are words, all without real meaning,' he had doubts. He went to pay homage to Chan Master Wanfeng and asked what real meaning was. Chan Master Wanfeng slapped him twice on the head, kicked him in the back, and kicked him twice with his feet, saying, 'This is real meaning.' The Chan Master got up and said, 'Good, good. It took the abbot a lot of effort.' Chan Master Wanfeng smiled and acknowledged him. So he accepted (Chan Master Wanfeng's) entrustment. Soon after, he was ordered to manage the monks. Later, he lived in seclusion in the Dongting Mountain valley for twenty-nine years. One day, because a monk came, he was inspired to visit Chan Master Dongming. The Chan Master went to visit. It happened that someone was setting up a vegetarian offering, and the Chan Master went to the mountain gate and asked, 'What is the taste of today's vegetarian meal?' Chan Master Dongming said, 'You'll know when it reaches your mouth.'

師曰如何是到口味。明即打滅燈曰。識得燈光何處著落。味即到口。師無語。明日遣侍者請師。師即至。明問曰曾見人否。師曰見只見萬峰。明曰若親見萬峰。萬峰即今在甚麼處。師惘然。明曰恁么則何曾見萬峰。師歸寮。三晝夜𥨊食俱忘。偶琉璃燈墮地忽然大悟。詣呈悟由。明曰老阇黎親嗣萬峰去。師曰和尚為我打徹。豈得承嗣萬峰。明乃笑。遂集眾出關升座付法曰。瞿曇有意向誰傳。迦葉無端開笑顏。到此豈容七佛長。文殊面赤也茫然。今朝好笑東明事。千古令人費唾涎。幸得海公忘我我。濟宗一派續綿綿。擲下拄杖曰。千斤擔子方全付。玄要如今拄杖談。以拂子擊三下下座。迨明示寂。眾請師繼席。后遷五祖而終。

廣善潭禪師法嗣

南京崇福寺大慧覺華禪師

維楊劉氏子。幼歲出家棲止千天長瓜婁山。請益海舟慈禪師有省。成化元年至太平繁昌參寶月。月問如何是萬法歸一。師曰人間寒暑不能侵。月曰。杲日當空無所不照。因甚麼被片云遮卻。師曰船去船來岸不移。月曰。人人有個影子。因甚踏不著。師曰昨日有人從廣東來。月曰。盡大地是火坑。得何三昧不被燒卻。師曰東海鯉魚吞卻日。月曰如是如是。以偈付之。住後上堂。舉拂子曰。威音那畔元只是這個。如今目前也只是這個。山僧

【現代漢語翻譯】現代漢語譯本：師父說：『如何是真正領悟了滋味？』東明禪師隨即吹滅燈說：『如果認識燈光熄滅后的去處，那就是領悟了滋味。』這位禪師無話可說。第二天，東明禪師派侍者邀請他。禪師隨即前往，東明禪師問道：『你曾經見過萬峰禪師嗎？』禪師回答說：『見過，我只見過萬峰禪師。』東明禪師說：『如果親眼見過萬峰禪師，那麼萬峰禪師現在在哪裡呢？』禪師茫然不知所措。東明禪師說：『既然如此，那你根本沒有見過萬峰禪師。』禪師回到自己的禪房，連續三天三夜廢寢忘食。偶然間，琉璃燈掉在地上，他忽然大悟，前去向東明禪師呈報自己所悟到的道理。東明禪師說：『老禪師你親自繼承萬峰禪師的衣缽去吧。』禪師說：『和尚您為我徹底開悟，我怎麼能繼承萬峰禪師的衣缽呢？』東明禪師於是笑了，隨即召集眾人出關，升座傳法說：『瞿曇（釋迦牟尼佛）有意向誰傳法？迦葉（摩訶迦葉，釋迦牟尼佛的大弟子）無端露出笑容。到了這裡，哪裡容得下過去七佛？文殊（文殊菩薩）也面紅耳赤，茫然不知所措。今天東明禪師的事情真是可笑，千百年來令人白費口舌。幸好有海公禪師忘記了自我，濟宗（禪宗的一個派別）一脈才能延續不斷。』說完，擲下拄杖說：『千斤重擔今天完全交付給你，玄妙的要旨如今就在這拄杖中談。』用拂塵擊打三下後走下座位。等到東明禪師圓寂后，眾人請這位禪師繼承席位，後來他遷往五祖寺，最終在那裡圓寂。

廣善潭禪師法嗣

南京崇福寺大慧覺華禪師

是維揚劉氏的兒子，年幼時出家，居住在千天長瓜婁山。向海舟慈禪師請教，有所領悟。成化元年（1465年）到達太平繁昌，參拜寶月禪師。寶月禪師問：『如何是萬法歸一？』禪師回答說：『人間的寒冷暑熱不能侵擾。』寶月禪師說：『杲日當空，無所不照，為什麼會被一片云遮住？』禪師回答說：『船去船來，岸邊卻不移動。』寶月禪師說：『人人都有一個影子，為什麼卻踩不著？』禪師回答說：『昨天有人從廣東來。』寶月禪師說：『整個大地都是火坑，得到什麼樣的三昧（佛教中的一種定境）才不會被燒到？』禪師回答說：『東海的鯉魚吞掉了太陽。』寶月禪師說：『正是這樣，正是這樣。』於是用偈語將法脈傳給他。住持寺院後上堂說法，舉起拂塵說：『威音王佛（過去佛名）那一邊原本就是這個，如今目前也只是這個。山僧我』

English version: The master said, 'What is it to truly taste the flavor?' Ming (Dongming, a Zen master) immediately blew out the lamp and said, 'If you recognize where the lamplight goes after it's extinguished, that is tasting the flavor.' The Zen master was speechless. The next day, Dongming sent a attendant to invite him. The Zen master went, and Dongming asked, 'Have you ever seen Wanfeng (Wanfeng, a Zen master)?' The Zen master replied, 'I have seen, I have only seen Wanfeng.' Dongming said, 'If you have personally seen Wanfeng, then where is Wanfeng now?' The Zen master was at a loss. Dongming said, 'In that case, you have never seen Wanfeng.' The Zen master returned to his room, forgetting to eat and sleep for three days and nights. By chance, a crystal lamp fell to the ground, and he suddenly had a great enlightenment, and went to report to Dongming the principles he had realized. Dongming said, 'Old Zen master, you should personally inherit Wanfeng's mantle.' The Zen master said, 'Venerable monk, you have thoroughly enlightened me, how can I inherit Wanfeng's mantle?' Dongming then laughed, and then gathered the crowd to leave the pass, ascended the seat and transmitted the Dharma, saying, 'Whom did Gautama (Sakyamuni Buddha) intend to transmit to? Kashyapa (Mahakasyapa, one of Sakyamuni Buddha's chief disciples) showed a smile for no reason. Arriving here, how can the past seven Buddhas be accommodated? Manjusri (Manjusri Bodhisattva) also blushed and was at a loss. Today, Dongming's affair is truly laughable, causing people to waste their saliva for thousands of years. Fortunately, Master Hai Gong forgot himself, so the Ji sect (a branch of Zen Buddhism) can continue endlessly.' After speaking, he threw down his staff and said, 'The heavy burden of a thousand catties is completely entrusted to you today, the profound essence is now discussed in this staff.' He struck three times with the whisk and stepped down from the seat. When Dongming passed away, the crowd invited this Zen master to succeed to the seat, and later he moved to the Fifth Ancestor Temple, where he eventually passed away.

Dharma Successor of Zen Master Guangshan Tan

Zen Master Dahui Juehua of Chongfu Temple in Nanjing

He was the son of the Liu family of Weiyang, became a monk at a young age, and lived in Qiantian Chang Gualou Mountain. He asked Zen Master Haizhou Ci for advice and had some understanding. In the first year of Chenghua (1465), he arrived in Taiping Fanchang and visited Zen Master Baoyue. Zen Master Baoyue asked, 'What is the return of all dharmas to one?' The Zen master replied, 'The cold and heat of the human world cannot invade.' Zen Master Baoyue said, 'The bright sun is in the sky, shining everywhere, why is it covered by a cloud?' The Zen master replied, 'The boat goes and the boat comes, but the shore does not move.' Zen Master Baoyue said, 'Everyone has a shadow, why can't they step on it?' The Zen master replied, 'Yesterday someone came from Guangdong.' Zen Master Baoyue said, 'The whole earth is a fire pit, what kind of samadhi (a state of meditative consciousness) do you get that you are not burned?' The Zen master replied, 'The carp of the East Sea swallowed the sun.' Zen Master Baoyue said, 'So it is, so it is.' Then he transmitted the Dharma to him with a verse. After residing in the temple, he ascended the hall to preach, raised the whisk and said, 'That side of Buddha Weiyin Wang (name of a past Buddha) was originally this, and now it is also this. I, the mountain monk'

【English Translation】 The master said, 'What is it to truly taste the flavor?' Ming (Dongming, a Zen master) immediately blew out the lamp and said, 'If you recognize where the lamplight goes after it's extinguished, that is tasting the flavor.' The Zen master was speechless. The next day, Dongming sent a attendant to invite him. The Zen master went, and Dongming asked, 'Have you ever seen Wanfeng (Wanfeng, a Zen master)?' The Zen master replied, 'I have seen, I have only seen Wanfeng.' Dongming said, 'If you have personally seen Wanfeng, then where is Wanfeng now?' The Zen master was at a loss. Dongming said, 'In that case, you have never seen Wanfeng.' The Zen master returned to his room, forgetting to eat and sleep for three days and nights. By chance, a crystal lamp fell to the ground, and he suddenly had a great enlightenment, and went to report to Dongming the principles he had realized. Dongming said, 'Old Zen master, you should personally inherit Wanfeng's mantle.' The Zen master said, 'Venerable monk, you have thoroughly enlightened me, how can I inherit Wanfeng's mantle?' Dongming then laughed, and then gathered the crowd to leave the pass, ascended the seat and transmitted the Dharma, saying, 'Whom did Gautama (Sakyamuni Buddha) intend to transmit to? Kashyapa (Mahakasyapa, one of Sakyamuni Buddha's chief disciples) showed a smile for no reason. Arriving here, how can the past seven Buddhas be accommodated? Manjusri (Manjusri Bodhisattva) also blushed and was at a loss. Today, Dongming's affair is truly laughable, causing people to waste their saliva for thousands of years. Fortunately, Master Hai Gong forgot himself, so the Ji sect (a branch of Zen Buddhism) can continue endlessly.' After speaking, he threw down his staff and said, 'The heavy burden of a thousand catties is completely entrusted to you today, the profound essence is now discussed in this staff.' He struck three times with the whisk and stepped down from the seat. When Dongming passed away, the crowd invited this Zen master to succeed to the seat, and later he moved to the Fifth Ancestor Temple, where he eventually passed away.

Dharma Successor of Zen Master Guangshan Tan

Zen Master Dahui Juehua of Chongfu Temple in Nanjing

He was the son of the Liu family of Weiyang, became a monk at a young age, and lived in Qiantian Chang Gualou Mountain. He asked Zen Master Haizhou Ci for advice and had some understanding. In the first year of Chenghua (1465), he arrived in Taiping Fanchang and visited Zen Master Baoyue. Zen Master Baoyue asked, 'What is the return of all dharmas to one?' The Zen master replied, 'The cold and heat of the human world cannot invade.' Zen Master Baoyue said, 'The bright sun is in the sky, shining everywhere, why is it covered by a cloud?' The Zen master replied, 'The boat goes and the boat comes, but the shore does not move.' Zen Master Baoyue said, 'Everyone has a shadow, why can't they step on it?' The Zen master replied, 'Yesterday someone came from Guangdong.' Zen Master Baoyue said, 'The whole earth is a fire pit, what kind of samadhi (a state of meditative consciousness) do you get that you are not burned?' The Zen master replied, 'The carp of the East Sea swallowed the sun.' Zen Master Baoyue said, 'So it is, so it is.' Then he transmitted the Dharma to him with a verse. After residing in the temple, he ascended the hall to preach, raised the whisk and said, 'That side of Buddha Weiyin Wang (name of a past Buddha) was originally this, and now it is also this. I, the mountain monk'

將來上下拂左右拂。若喚作拂子。瞎卻人天眼目。若不喚作拂子。亦瞎卻人天眼目。大眾。畢竟喚作甚麼。若也會得。便知迦葉微笑二祖覓心了不得處。紹如來之傳燈。續祖庭之正脈。聯二十八世之英華。接三十四代之骨髓。眾皆默然。良久曰。千聖不能識。以拂子擊香幾。下座。

太崗澄禪師法嗣

杭州天真寺毒峰本善禪師

鳳陽吳氏子。隨父任生於粵之雷陽。十七出家。初遇老宿開示無字公案。囑曰鬚髮大愿以自護持。師便發願曰。若生死不了。大事未明。遺棄修行苦行。貪著名利。死墮阿鼻地獄受苦無盡。寓淯溪閉關。一朝聞鼓聲忽不自由。說偈曰。沉沉寂寂絕施為。觸著無端吼似雷。動地一聲訊息盡。髑髏粉碎夢初回。參月溪于廣恩。溪問如何是無字。師曰。某甲一向只隨人道是個無字。今日看來是一口金剛王寶劍。曰如何是金剛王寶劍。師曰寒霜𦦨𦦨輝古騰今。曰還我劍來。師曰擬動即犯他鋒铓。曰橫按當軒時如何。師曰佛來也殺祖來也殺。曰老僧來聻。師曰亦不相饒。曰殺后如何。師曰且喜天下太平。溪然之。后為眾普說。其略曰。寶劍全提日用中。高揮大抹肯從容。卷兮魂膽迎風喪。舒也髑髏遍地橫。萬死萬生渾不顧。一槍一戟便收功。趙州性命分明也。血刃參天不露鋒。又曰。虛

【現代漢語翻譯】現代漢語譯本向上拂，向下拂，向左拂，向右拂。如果叫它拂子，就遮蔽了人天（人和天神）的眼目。如果不叫它拂子，也遮蔽了人天（人和天神）的眼目。各位，到底應該叫它什麼？如果能夠領會，便能知道迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一，以『頭陀第一』著稱）微笑和二祖（慧可，禪宗二祖）覓心了不可得之處。紹繼如來（Tathāgata，佛的稱號之一）的傳燈，延續祖庭（禪宗祖師居住的寺院）的正脈，聯結二十八世祖師的英華，接續三十四代祖師的骨髓。大眾都沉默不語。良久，禪師說：『千聖（眾多聖人）也不能識別。』用拂子敲擊香幾，走下禪座。

太崗澄禪師的法嗣

杭州天真寺的毒峰本善禪師

是鳳陽吳氏的兒子，跟隨父親的官職出生在粵地的雷陽。十七歲出家。最初遇到一位老修行開示無字公案，囑咐他說：『必須發大愿來保護自己。』禪師便發願說：『如果生死不能了斷，大事不能明白，遺棄修行苦行，貪圖名利，死後墮入阿鼻地獄（Avīci，八大地獄中最下層，也稱「無間地獄」）受苦無盡。』住在淯溪閉關。一天早晨聽到鼓聲忽然不能自主，說了偈語：『沉沉寂寂斷絕作為，觸碰著無端吼叫如雷。動地一聲訊息斷絕，髑髏粉碎夢境初回。』參訪月溪禪師于廣恩寺，月溪問：『如何是無字？』禪師說：『我一向只是隨人說是個無字，今天看來是一口金剛王寶劍。』月溪說：『如何是金剛王寶劍？』禪師說：『寒霜閃閃照耀古今。』月溪說：『還我劍來。』禪師說：『想要動就觸犯它的鋒芒。』月溪說：『橫按當軒時如何？』禪師說：『佛來也殺，祖來也殺。』月溪說：『老僧來呢？』禪師說：『也不相饒。』月溪說：『殺了之後如何？』禪師說：『且喜天下太平。』月溪認可了他。後來為大眾普遍說法，大略是說：『寶劍完全提起在日常使用中，高高揮舞大大抹殺肯從容。捲起魂膽迎風喪，舒展髑髏遍地橫。萬死萬生渾不顧，一槍一戟便收功。趙州（趙州從諗禪師）性命分明也，血刃參天不露鋒。』又說：『虛』

【English Translation】 English version Flicking upwards, flicking downwards, flicking to the left, flicking to the right. If you call it a whisk, you blind the eyes of humans and gods. If you don't call it a whisk, you also blind the eyes of humans and gods. Monastics, what should it be called after all? If you can understand this, then you will know the place where Kāśyapa's (Mahākāśyapa, one of the ten major disciples of Shakyamuni, known as 'the first in ascetic practices') smile and the Second Patriarch's (Huike, the Second Patriarch of Zen) search for the mind are unattainable. Continuing the transmission of the lamp of the Tathāgata (Tathāgata, one of the titles of the Buddha), continuing the orthodox lineage of the ancestral temple (the temple where the Zen patriarchs resided), linking the brilliance of the twenty-eighth generation of patriarchs, connecting the marrow of the thirty-fourth generation of patriarchs. The assembly was silent. After a long time, the Chan master said: 'Even a thousand sages cannot recognize it.' He struck the incense table with the whisk and descended from the seat.

The Dharma successor of Chan Master Taigang Cheng

Chan Master Dufeng Benshan of Tianzhen Temple in Hangzhou

He was the son of the Wu family of Fengyang, born in Leiyang, Guangdong, where his father was stationed. He left home at the age of seventeen. Initially, he encountered an old practitioner who enlightened him with the 'Mu' (無) kōan (a paradoxical anecdote or riddle used in Zen Buddhism to demonstrate the limitation of logical reasoning), instructing him: 'You must make a great vow to protect yourself.' The Chan master then made a vow: 'If I cannot resolve birth and death, if I cannot understand the great matter, if I abandon cultivation and ascetic practices, if I greedily pursue fame and profit, may I die and fall into Avīci Hell (Avīci, the lowest level of the eight great hells, also known as 'the uninterrupted hell') to suffer endlessly.' He resided in Yuxi in solitary retreat. One morning, upon hearing the sound of a drum, he suddenly lost control and spoke a verse: 'Deep and silent, cutting off all action, touching it brings forth an unprovoked roar like thunder. With a single earth-shattering sound, all news ceases, skulls are shattered, and the dream returns to its beginning.' He visited Chan Master Yuexi at Guang'en Temple. Yuexi asked: 'What is Mu?' The Chan master said: 'I have always just followed others in saying it is Mu, but today it seems to be a Vajra King's precious sword.' Yuexi said: 'What is the Vajra King's precious sword?' The Chan master said: 'The cold frost glitters, illuminating the past and present.' Yuexi said: 'Return the sword to me.' The Chan master said: 'To move is to offend its sharp edge.' Yuexi said: 'What about when it is held horizontally across the doorway?' The Chan master said: 'If the Buddha comes, I will kill him; if the Patriarch comes, I will kill him.' Yuexi said: 'What about when the old monk comes?' The Chan master said: 'I will not spare him either.' Yuexi said: 'What happens after killing?' The Chan master said: 'Rejoice, the world is at peace.' Yuexi approved of him. Later, he gave a general Dharma talk to the assembly, the gist of which was: 'The precious sword is fully raised in daily use, waving high and obliterating greatly, willing to be at ease. When rolled up, souls and gallbladders are lost to the wind; when unfurled, skulls lie scattered across the ground. Disregarding ten thousand deaths and ten thousand births, with a single spear and a single halberd, the task is accomplished. Zhao Zhou's (Chan Master Zhaozhou Congshen) life is also clear, the bloody blade reaches the sky without revealing its edge.' He also said: 'Empty.'

空廓徹無訊息。萬里無雲天碧碧。拶得須彌入藕絲。彌勒釋迦齊叫屈。倒騎鐵馬逐西風。驚得泥牛從海出。諸仁者。若作奇特勝妙會。正是孤負己靈。不作奇特勝妙會。又是抱贓叫屈。且作么生會。不見道解藏天下於天下。始見林梢掛角羊。

代州五臺普濟寺孤月凈澄禪師

燕京西河張氏子。參月溪看狗子無佛性話。三日有省。溪可之。后入蜀謁廣福。福問大死底人卻活時如何。師曰。眉毛眼上橫。鼻孔大頭垂。曰如何是無字意。師曰風行草偃水到渠成。曰大地平沉虛空粉碎汝向何處安身立命。師曰。云消山嶽露。日出海天清。天順改元返清涼。代王請詣內掖問道。感光明庭煥。王心大悅而師禮焉。王斥俸金建寺華嚴谷。額曰普濟。師有山居偈曰。寰中獨許五臺高。無位真人伴寂寥。一任諸方風浩浩。常空兩眼視雲霄。甘貧林下思悠悠。竹榻橫眠枕石頭。格外生涯隨分足。都緣胸次了無求。自住丹崖綠水傍。了無榮辱與閑忙。老僧不會還源旨。一任青山葉又黃。深隱巖阿不記年。名韁利鎖莫能牽。七斤衫子重聯補。日炙風吹愈轉鮮。颯颯春風和鳥哀。清音直到耳邊來。爐燒柏子端然坐。對月殘經又展開。後坐脫于本寺。

未詳法嗣

溈山太初禪師

字子愚。溫陵人。世為儒者。師倜儻

【現代漢語翻譯】現代漢語譯本空廓徹無訊息：空曠寂靜，沒有絲毫音訊。萬里無雲天碧碧：萬里無雲，天空碧藍如洗。拶得須彌入藕絲：即使將須彌山（Sumeru，佛教宇宙觀中的中心山）壓縮到藕絲般細小。彌勒釋迦齊叫屈：彌勒佛（Maitreya，未來佛）和釋迦牟尼佛（Sakyamuni，現世佛）都會叫冤。倒騎鐵馬逐西風：倒騎著鐵馬追逐西風。驚得泥牛從海出：驚動得泥做的牛從海底出來。諸仁者：各位仁者。若作奇特勝妙會：如果執意追求奇特殊勝的境界。正是孤負己靈：正是辜負了自己的本性。不作奇特勝妙會：如果不追求奇特殊勝的境界。又是抱贓叫屈：又像是懷抱贓物喊冤。且作么生會：那麼應該如何領會呢？不見道解藏天下於天下：難道沒聽說過將天下隱藏於天下之中嗎？始見林梢掛角羊：才能見到樹林梢頭掛著角的羊。

代州五臺普濟寺孤月凈澄禪師

燕京西河張氏子：是燕京西河張氏的兒子。參月溪看狗子無佛性話：參訪月溪禪師，參「狗子無佛性」的話頭。三日有省：三天後有所領悟。溪可之：月溪禪師認可了他的領悟。后入蜀謁廣福：後來入蜀地拜訪廣福禪師。福問大死底人卻活時如何：廣福禪師問：『大死之人復活時會怎樣？』師曰眉毛眼上橫鼻孔大頭垂：禪師回答：『眉毛橫在眼睛上方，鼻孔朝下。』曰如何是無字意：廣福禪師問：『如何是「無」字的真意？』師曰風行草偃水到渠成：禪師回答：『風吹過，草就倒伏；水流到，渠就形成。』曰大地平沉虛空粉碎汝向何處安身立命：廣福禪師問：『如果大地沉沒，虛空粉碎，你將身在何處安身立命？』師曰云消山嶽露日出海天清：禪師回答：『云消散，山嶽顯露；太陽升起，海天清明。』天順改元返清涼：天順（Tianshun，1457-1464）年間改元后返回清涼山。代王請詣內掖問道：代王邀請他到內宮請教佛法。感光明庭煥：感嘆光明照亮庭院。王心大悅而師禮焉：代王非常高興，並向禪師行禮。王斥俸金建寺華嚴谷：代王拿出自己的俸祿在華嚴谷建造寺廟。額曰普濟：題名為普濟寺。師有山居偈曰：禪師有一首山居偈說：寰中獨許五臺高：天下唯有五臺山最高。無位真人伴寂寥：與無位真人相伴，享受寂寥。一任諸方風浩浩：任憑各處的風呼呼地吹。常空兩眼視雲霄：經常以空明的雙眼凝視雲霄。甘貧林下思悠悠：甘於在林下貧困度日，思緒悠長。竹榻橫眠枕石頭：在竹床上橫臥，以石頭為枕。格外生涯隨分足：超脫世俗的生活，隨緣而安。都緣胸次了無求：都是因為心中沒有任何追求。自住丹崖綠水傍：獨自住在紅色的山崖和碧綠的流水旁。了無榮辱與閑忙：沒有榮辱，也沒有閑暇和忙碌。老僧不會還源旨：老僧我不會返本還源的宗旨。一任青山葉又黃：任憑青山上的樹葉再次變黃。深隱巖阿不記年：深深地隱居在山巖角落，不記得過了多少年。名韁利鎖莫能牽：名利的韁繩和鎖鏈都無法牽絆我。七斤衫子重聯補：七斤重的僧衣，多次縫補。日炙風吹愈轉鮮：太陽炙烤，風吹拂，反而更加鮮亮。颯颯春風和鳥哀：颯颯的春風伴隨著鳥兒的哀鳴。清音直到耳邊來：清脆的聲音一直傳到耳邊。爐燒柏子端然坐：在爐中焚燒柏子，端正地坐著。對月殘經又展開：對著月亮，又展開殘缺的經書。後坐脫于本寺：後來在本寺坐化。

未詳法嗣：未詳細說明法嗣。

溈山太初禪師

字子愚：字子愚。溫陵人：是溫陵人。世為儒者：世代都是讀書人。師倜儻：禪師灑脫不羈。

【English Translation】 English version Utterly vast and devoid of any news: Empty and silent, without the slightest information. Ten thousand miles without clouds, the sky is azure: The sky is as blue as if washed, without a single cloud for ten thousand miles. Squeezing Mount Sumeru into a lotus root fiber: Even if compressing Mount Sumeru (the central mountain in Buddhist cosmology) to the thinness of a lotus root fiber. Maitreya and Sakyamuni both cry out in grievance: Both Maitreya (the future Buddha) and Sakyamuni (the present Buddha) would cry out in injustice. Riding an iron horse backward, chasing the west wind: Riding an iron horse backward, chasing after the west wind. Startling the mud ox to emerge from the sea: Startling a mud-made ox to come out from the bottom of the sea. Dear friends: All of you benevolent ones. If you insist on pursuing extraordinary and wonderful states: If you are determined to seek peculiar and superior realms. It is precisely betraying your own spirit: It is precisely betraying your own inherent nature. If you do not pursue extraordinary and wonderful states: If you do not seek peculiar and superior realms. It is like holding stolen goods and crying out in grievance: It is like holding stolen goods and shouting about being wronged. Then how should one understand it: So how should one comprehend it? Haven't you heard that one can hide the world within the world: Haven't you heard that one can hide the world within the world? Only then can you see a sheep hanging its horns on the treetops: Only then can you see a sheep hanging its horns on the treetops.

Chan Master Guyue Jingcheng of Puji Temple on Mount Wutai in Daizhou

The son of the Zhang family of Xihe in Yanjing: He was the son of the Zhang family of Xihe in Yanjing. Studying the 'A dog has no Buddha-nature' saying with Master Yuexi: He visited Chan Master Yuexi, studying the 'A dog has no Buddha-nature' koan. He had an awakening in three days: He had some understanding after three days. Yuexi approved of it: Yuexi approved of his understanding. Later he went to Shu to visit Guangfu: Later he went to Shu to visit Chan Master Guangfu. Guangfu asked, 'How is it when a person who has completely died comes back to life?': Guangfu asked, 'How is it when a person who has completely died comes back to life?' The master said, 'Eyebrows are horizontal above the eyes, nostrils point downwards.': The master replied, 'Eyebrows are horizontal above the eyes, nostrils point downwards.' He asked, 'What is the meaning of the word 'Wu' (no)?': Guangfu asked, 'What is the meaning of the word 'Wu' (no)?' The master said, 'When the wind blows, the grass bends; when the water arrives, the channel is formed.': The master replied, 'When the wind blows, the grass bends; when the water arrives, the channel is formed.' He said, 'If the earth sinks and the void shatters, where will you settle down?': Guangfu asked, 'If the earth sinks and the void shatters, where will you settle down?' The master said, 'The clouds dissipate and the mountains are revealed; the sun rises and the sea and sky are clear.': The master replied, 'The clouds dissipate and the mountains are revealed; the sun rises and the sea and sky are clear.' In the Tianshun (1457-1464) era, he returned to Qingliang: After the Tianshun era, he returned to Mount Qingliang. The Prince of Dai invited him to the inner palace to ask about the Dharma: The Prince of Dai invited him to the inner palace to ask about the Dharma. He felt the light illuminating the courtyard: He felt the light illuminating the courtyard. The prince was very pleased and paid respects to the master: The prince was very pleased and paid respects to the master. The prince used his salary to build a temple in Huayan Valley: The prince used his salary to build a temple in Huayan Valley. It was named Puji Temple: It was named Puji Temple. The master had a mountain dwelling verse saying: The master had a mountain dwelling verse saying: Within the world, only Mount Wutai is allowed to be high: Within the world, only Mount Wutai is allowed to be high. The True Man without position accompanies loneliness: The True Man without position accompanies loneliness. Let the winds blow mightily in all directions: Let the winds blow mightily in all directions. The empty eyes constantly gaze at the clouds: The empty eyes constantly gaze at the clouds. Willing to be poor under the forest, thoughts are leisurely: Willing to be poor under the forest, thoughts are leisurely. Sleeping horizontally on a bamboo bed, using a stone as a pillow: Sleeping horizontally on a bamboo bed, using a stone as a pillow. The extraordinary life is sufficient according to fate: The extraordinary life is sufficient according to fate. All because the mind has no desires: All because the mind has no desires. Living alone beside the red cliffs and green waters: Living alone beside the red cliffs and green waters. Without honor or disgrace, without leisure or busyness: Without honor or disgrace, without leisure or busyness. The old monk does not understand the meaning of returning to the source: The old monk does not understand the meaning of returning to the source. Let the green mountains turn yellow again: Let the green mountains turn yellow again. Deeply hidden in the rock corner, not remembering the years: Deeply hidden in the rock corner, not remembering the years. The reins of fame and the locks of profit cannot pull me: The reins of fame and the locks of profit cannot pull me. The seven-pound robe is repeatedly patched: The seven-pound robe is repeatedly patched. The sun and wind make it even brighter: The sun and wind make it even brighter. The rustling spring breeze harmonizes with the birds' sorrow: The rustling spring breeze harmonizes with the birds' sorrow. The clear sound comes straight to the ear: The clear sound comes straight to the ear. Burning cypress in the stove, sitting upright: Burning cypress in the stove, sitting upright. Facing the moon, unfolding the incomplete scriptures again: Facing the moon, unfolding the incomplete scriptures again. Later, he passed away while sitting in this temple: Later, he passed away while sitting in this temple.

Details of the Dharma heir are unknown: Details of the Dharma heir are unknown.

Chan Master Taichu of Mount Wei

Style name Ziyu: Style name Ziyu. A native of Wenling: A native of Wenling. His family were scholars for generations: His family were scholars for generations. The master was unrestrained: The master was unrestrained.

有大志。所為詩文皆不凡。士大夫多推目之。一旦棄去。選佛于尊勝。以律自檢。盡去豪舉之習。出嶺遍參。叢林中有聲藉甚。久之罷參歸閩。會南劍報恩虛席。郡守陳宓聞師名命主之。亡何真德秀以大溈來延。住二十載。眾至一千。師說法縱橫博大。不謝古尊宿。德秀既致政。每與師游。從容論道莫不心醉。大抵師以平實接人。始會儒釋大同為門。使之得入。終則示吾法之極致為室。使之得所歸。故諸儒雅重之。

中觀沼禪師

海云印簡之受業師也。嘗訓海云曰。汝所欲者文字語言耳。向去皆止之。令身心若枯木死灰。今時及盡功用純熟。大死一場。休有餘氣。到那時節瞥然自省。方可與吾相見。后同海云爲元兵所劫。北渡到朔方。元國主署師慈雲正覺大師之號。及師將示寂。有羽客楊至慎求偈。師命執筆代書偈曰。七十三年如掣電。臨行為君通一線。泥牛飛過海東來。天上人間尋不見。客曰師幾時行。師曰三日後。時五月念七日也。至六月初一果無疾而逝。

雪峰樵隱悟逸禪師

懷安人。姓聶氏。既為僧。不肯局守一隅。屢叩名宿。后得法于雪峰佛海禪師。大德十年郡帥舉住雪峰。凡七載。退居西庵。皇慶三年復奉旨再住。賜佛智之號。六年謝事。泰定二年仍奉旨補前席。居七載。師三

【現代漢語翻譯】現代漢語譯本他有遠大的志向，所寫的詩文都很不平凡，士大夫們都很看重他。一旦他放棄了世俗，在尊勝寺選擇佛法，用戒律約束自己，完全摒棄了豪放不羈的習氣。他出嶺后四處參訪，在各叢林寺院中聲名遠揚。很久之後，他回到福建，恰逢南劍州報恩寺住持的位置空缺，郡守陳宓聽說了他的名聲，便任命他擔任住持。不久，真德秀邀請他去大溈山主持寺務，他在那裡住了二十年，僧眾達到一千人。他講法縱橫開闊，不遜色于古代的尊宿大德。真德秀退休后，經常與他遊玩，從容地討論佛法，無不心醉神迷。總的來說，他以平易近人的方式接引他人，開始時會合儒釋兩家的共同之處作為入門，使人得以進入佛法之門；最終則展示佛法的極致境界作為歸宿，使人得以找到歸宿。因此，許多儒雅之士都非常尊重他。

中觀沼禪師

他是海云印簡的受業老師。曾經教導海云說：『你想要的只是文字語言而已，以後都要停止這些。讓身心像枯木死灰一樣，現在就要竭盡全力，功夫純熟，經歷一場徹底的死亡，不留一絲餘氣。到那時，忽然自我覺醒，才可以與我相見。』後來，他和海云一起被元兵劫持，北渡到了朔方。元朝國主授予他慈雲正覺大師的稱號。在他即將圓寂時，有道士楊至慎向他求偈。他命人執筆代寫偈語說：『七十三年如閃電，臨終為你打通一線。泥牛飛過海東來，天上人間尋不見。』道士問：『禪師您什麼時候走？』禪師說：『三天後。』當時是五月二十七日。到六月初一，果然無疾而逝。

雪峰樵隱悟逸禪師

他是懷安人，姓聶。出家為僧后，不肯侷限於一隅，多次拜訪名宿。後來在雪峰佛海禪師處得法。大德十年（1306年），郡守推薦他住持雪峰寺，共七年。之後退居西庵。皇慶三年（1314年），再次奉旨住持雪峰寺，被賜予佛智的稱號。六年（1317年）后辭去職務。泰定二年（1325年），再次奉旨補任前職，住了七年。禪師一生三次

【English Translation】 English version He had great ambitions, and his poems and essays were all extraordinary. The scholar-officials greatly admired him. Once he abandoned the secular world and chose Buddhism at Zunsheng Temple, using precepts to discipline himself and completely abandoning his unrestrained habits. After leaving the mountains, he visited various places, and his reputation spread far and wide in various monasteries. After a long time, he returned to Fujian. It happened that the position of abbot of Bao'en Temple in Nan Jianzhou was vacant. The prefect Chen Mi heard of his reputation and appointed him as abbot. Soon, Zhen Dexiu invited him to preside over the temple affairs at Dawei Mountain, where he lived for twenty years, and the number of monks reached one thousand. His preaching was broad and profound, not inferior to the ancient venerable masters. After Zhen Dexiu retired, he often played with him, leisurely discussing Buddhism, and everyone was fascinated. In general, he received people in an approachable manner, initially combining the commonalities of Confucianism and Buddhism as an entry point, allowing people to enter the gate of Buddhism; finally, he showed the ultimate realm of Buddhism as a destination, allowing people to find a destination. Therefore, many refined scholars respected him very much.

Chan Master Zhongguan Zhao

He was the teacher of Haiyun Yin Jian. He once taught Haiyun: 'What you want is just words and language. From now on, you must stop these. Let your body and mind be like dead wood and ashes. Now you must do your best, your kung fu is pure and skilled, and experience a thorough death without leaving a trace of breath. At that time, suddenly self-awakening, you can meet me.' Later, he and Haiyun were kidnapped by Yuan soldiers and crossed north to Shuofang. The Yuan Dynasty king conferred on him the title of Great Master of Ci Yun Zheng Jue. When he was about to pass away, the Taoist Yang Zhishun asked him for a verse. He ordered someone to write a verse on his behalf, saying: 'Seventy-three years are like lightning, and I will open a line for you at the end of my life. The mud ox flies over the sea to the east, and cannot be found in heaven or on earth.' The Taoist asked: 'When will the Chan master leave?' The Chan master said: 'Three days later.' It was the twenty-seventh day of the fifth month. On the first day of June, he died without illness.

Chan Master Xuefeng Qiaoyin Wu Yi

He was from Huaian, surnamed Nie. After becoming a monk, he was unwilling to be confined to one corner and visited many famous monks. Later, he obtained the Dharma from Chan Master Xuefeng Fohai. In the tenth year of Dade (1306), the prefect recommended him to be the abbot of Xuefeng Temple for seven years. After that, he retired to Xiam. In the third year of Huangqing (1314), he was again ordered to be the abbot of Xuefeng Temple and was given the title of Fo Zhi. After six years (1317), he resigned from his post. In the second year of Taiding (1325), he was again ordered to fill the previous position and lived there for seven years. The Chan master three times

住雪峰。百廢俱修。大為法門盛事。嘗序雪峰錄有曰。老真覺。自德山一棒桶底脫后。直得鰲店月寒。像峰雪霽。攬醍醐於一杓。彰大用於三毬。譬之轟百億雷霆於四天之下。曠數百世其聲愈宏。所有垂示流出胸襟。蓋天蓋地。廣陵一奏。么弦下愧不復聲矣。元統二年示寂。塔于佛海塔傍。

玉溪通玄庵圓通大禪師

嘗著百問激勵學徒。后萬松答之。林泉頌之。各如其數。今盛行於世。

天臺上云峰無盡祖燈禪師

四明王氏子。參日溪詠公于天寧。問曰。生死事大。無常迅速。乞賜指示。溪曰。十二時中密密參究。忽然觸著卻來再問。師抗聲曰無常迅速生死事大。語未終。溪便喝。師遽禮拜。溪曰見何道理便爾作禮。師曰開口即錯。溪頷之。出參方山諸大老。尋卓錫上云峰。影不出山者五十春秋。洪武二年二月八日示微疾。夜將半顧左右曰。天嚮明乎。曰未也。或曰和尚正當此際何如。師破顏笑曰。昔古德坐疾。僧問還有不病者么。德曰有。曰如何是不病者。德曰阿㖿阿㖿。師良久曰。如此喚作病得么。眾無語。師曰。色身無常早求證悟。時至吾將去矣。侍者執紙求偈。師曰。終若無偈。便未可死耶。侍者請益堅。乃書曰。生滅與去來。本是如來藏。拶倒五須彌。廓然無背向。投筆端坐而逝

【現代漢語翻譯】現代漢語譯本：住錫雪峰山，修繕所有廢棄的寺廟，使佛法興盛。曾為《雪峰錄》作序，其中寫道：『老真覺禪師，自從德山宣鑒禪師一棒打脫桶底后，直使得鰲店的月亮也感到寒冷，像峰的雪也放晴了。他用一勺舀起醍醐（比喻佛法精髓），在三毬（指佛法的三種境界）中彰顯大用。譬如在四天之下轟響百億雷霆，經過數百年其聲名更加宏大。所有垂示（上對下的教誨）都流露出他的胸襟，蓋天蓋地。就像廣陵散一奏，其他細小的樂聲都慚愧得不敢再發聲了。』元統二年（1334年）圓寂，塔葬在佛海塔旁。

玉溪通玄庵圓通大禪師

曾經寫了《百問》來激勵學徒，後來萬松行秀禪師回答了他，林泉從瑾禪師也讚頌了他，各自都像他一樣。現在《百問》在世上廣為流傳。

天臺上云峰無盡祖燈禪師

是四明王氏的兒子。在天寧寺參拜日溪詠公禪師，問道：『生死是大事，無常迅速，請您指示。』日溪禪師說：『十二時中（一天二十四小時）秘密地參究，忽然觸及到了就再來問我。』禪師高聲說：『無常迅速，生死事大。』話還沒說完，日溪禪師就喝斥他。禪師立刻禮拜。日溪禪師說：『你見到了什麼道理就如此作禮？』禪師說：『開口就錯了。』日溪禪師點頭認可。禪師出外參訪方山等各位大德。不久就在上云峰山駐錫，身影不出山有五十年之久。洪武二年（1369年）二月初八示現輕微的疾病。夜晚將近一半時，回頭對身邊的人說：『天快亮了嗎？』回答說：『還沒有。』有人問：『和尚您正當此時此刻，感覺如何？』禪師破顏一笑說：『過去有位古德生病時，有僧人問還有不生病的人嗎？古德說有。僧人問如何是不生病的人？古德說：阿㖿阿㖿。』禪師良久說：『這樣叫做病了嗎？』眾人都無語。禪師說：『色身無常，要早點尋求證悟。時間到了我就要走了。』侍者拿著紙請求留下偈語。禪師說：『難道沒有偈語，就不能死了嗎？』侍者懇切地請求。於是寫道：『生滅與去來，本是如來藏（tathāgatagarbha，如來藏）。拶倒五須彌（須彌山），廓然無背向。』寫完投筆，端坐而逝。

【English Translation】 English version: He resided at Xuefeng Mountain, restoring all the abandoned temples, greatly flourishing the Dharma. He once wrote a preface to the 'Xuefeng Record,' which stated: 'Old Master Zhenjue, since Deshan Xuanjian's (德山宣鑒) blow shattered the bottom of the bucket, it has made the moon at Ao Store feel cold, and the snow at Elephant Peak clear up. He scoops up the nectar (醍醐, metaphor for the essence of the Dharma) with a ladle, manifesting great function in the three spheres (三毬, referring to the three realms of Dharma). It is like the sound of a hundred billion thunders roaring under the four heavens, its fame becoming even greater after hundreds of generations. All his instructions reveal his broad mind, covering the sky and the earth. Just like the performance of Guangling San (廣陵散), other minor musical sounds are ashamed to be heard again.' He passed away in the second year of the Yuantong era (元統二年, 1334), and his stupa is located next to the Buddha Sea Stupa.

Great Zen Master Yuantong of Tongxuan Hermitage in Yuxi

He once wrote 'A Hundred Questions' to encourage students, which were later answered by Zen Master Wansong Xingxiu (萬松行秀), and praised by Zen Master Linquan Congjin (林泉從瑾), each in their own way. Now 'A Hundred Questions' is widely circulated in the world.

Zen Master Zudeng Wujin of Yunfeng on Tiantai Mountain

He was the son of the Wang family of Siming. He visited Zen Master Rixi Yonggong (日溪詠公) at Tianning Temple and asked: 'Birth and death are major matters, impermanence is swift, please give me instructions.' Zen Master Rixi said: 'Diligently investigate and contemplate secretly throughout the twelve periods of the day (十二時中, twenty-four hours), and if you suddenly touch upon it, come and ask me again.' The Zen Master loudly said: 'Impermanence is swift, birth and death are major matters.' Before he finished speaking, Zen Master Rixi shouted at him. The Zen Master immediately bowed. Zen Master Rixi said: 'What principle have you seen that you bow like this?' The Zen Master said: 'To speak is to be wrong.' Zen Master Rixi nodded in agreement. The Zen Master went out to visit various great masters such as Fangshan. Soon he resided at Yunfeng Mountain, and his figure did not leave the mountain for fifty years. On the eighth day of the second month of the second year of the Hongwu era (洪武二年, 1369), he showed slight illness. Near midnight, he turned to those around him and said: 'Is it almost dawn?' They replied: 'Not yet.' Someone asked: 'Venerable Master, how do you feel at this very moment?' The Zen Master smiled and said: 'In the past, when an ancient master was ill, a monk asked if there was anyone who was not ill? The master said yes. The monk asked what is the one who is not ill? The master said: Aha, Aha.' The Zen Master paused for a long time and said: 'Can this be called illness?' Everyone was silent. The Zen Master said: 'The physical body is impermanent, seek enlightenment early. When the time comes, I will leave.' The attendant held paper and requested a verse. The Zen Master said: 'Can I not die without a verse?' The attendant earnestly requested. So he wrote: 'Birth and death, coming and going, are originally the Tathagatagarbha (如來藏, the womb of the Buddhas). Overturning the five Sumeru Mountains (須彌山), vast and without front or back.' After writing, he threw down the pen, sat upright, and passed away.

。

徑山敬庵莊禪師

臺州人。自幼厭葷穢。薄世塵。父母舍廣慈庵出家。久之遍參方外。了徹宗源。曾於越中主二剎。稍不如意即辭去。往依全室于天界。全處以二座。未幾推主徑山。道化隆盛。永樂十二年奉　詔入京同修大典。寓天界三載。少師姚公等交章薦住持。堅辭不受。歸徑山示寂。塔於水嶺小池上。

少林匾囤無空悟頓禪師

開封錫州陳氏子。忽辭父母求出家。父曰此兒尋常引舌過鼻。非常人相。令投少林。一日跪于師前請求法名。其師曰道本無形何名之有。師曰三世諸佛皆有名號。其師授以心經。念至五蘊皆空豁然大悟。乃曰身尚是幻何處求名。一日其師手編大囤于師前。曰匾囤是汝名也。師答曰既名匾囤。內也無空。其師曰教外別傳方契此旨。后造神仙山大川處。酬答三日辯若懸河。川曰真少林師子。他日截斷眾流去在。後到峨嵋結茅以居。一日至夔州江中曰。道曠無涯逢人不盡。下岸端坐而化。

繼燈錄卷第六(終)

【現代漢語翻譯】現代漢語譯本徑山敬庵莊禪師臺州人。自幼厭惡葷腥污穢，看淡世俗塵埃。父母將其舍于廣慈庵出家。很久以後遍參各地，徹悟宗門源流。曾在越州主持兩座寺廟，稍有不如意便辭去。前往天界寺依止全室禪師。全室禪師讓他擔任二座（寺院中的第二把手），不久后又推舉他主持徑山寺。他的道風教化非常興盛。永樂十二年（1414年）奉皇帝詔令入京共同修訂大典。住在天界寺三年。少師姚公等人多次上書推薦他擔任住持，他堅決推辭不受。返回徑山寺后圓寂。塔葬於水嶺小池之上。少林匾囤無空悟頓禪師開封錫州陳氏之子。忽然辭別父母請求出家。父親說：『這個孩子平時能伸出舌頭超過鼻子，不是普通人的相貌。』於是讓他去少林寺。一日，他跪在師父面前請求賜予法名。他的師父說：『道本來沒有形狀，哪裡有什麼名字呢？』禪師說：『三世諸佛都有名號。』他的師父便傳授給他《心經》。唸到『五蘊皆空』時，豁然大悟，於是說：『身體尚且是虛幻的，到哪裡去求名字呢？』一日，他的師父親手編織了一個大囤放在他面前，說：『匾囤就是你的名字。』禪師回答說：『既然名叫匾囤，裡面也就沒有空。』他的師父說：『教外別傳才能契合這個宗旨。』後來在神仙山大川處，酬答了三天，辯才如懸河一般。大川說：『真是少林寺的獅子。』（預言他）他日截斷眾流而去。後來到峨嵋山結茅居住。一日，到達夔州江中說：『道曠遠無邊，遇到的人不盡相同。』下岸端坐而化。繼燈錄卷第六(終)

【English Translation】 English version Jingshan Jing'an Zhuang Chan Master A native of Taizhou. From a young age, he detested meat and filth and was indifferent to worldly dust. His parents allowed him to leave home at Guangci Temple. After a long time, he traveled extensively to study and thoroughly understood the source of the Zen school. He once presided over two temples in Yuezhou, but resigned as soon as things were not to his liking. He went to rely on Quan Shi at Tianjie Temple. Quan Shi placed him in the position of Second Seat, but soon recommended him to preside over Jingshan Temple. His influence and teachings flourished. In the twelfth year of Yongle (1414), he was summoned by imperial decree to enter the capital to co-edit the Great Canon. He resided at Tianjie Temple for three years. Grand Preceptor Yao and others repeatedly recommended him to be the abbot, but he firmly declined. He returned to Jingshan Temple and passed away. His stupa is located on Xiaochi on Shuiling. Shaolin Bian Dun Wu Kong Wudun Chan Master The son of the Chen family of Xizhou, Kaifeng. He suddenly bid farewell to his parents and requested to become a monk. His father said, 'This child usually extends his tongue past his nose, he has the appearance of an extraordinary person.' So he sent him to Shaolin Temple. One day, he knelt before his master and requested a Dharma name. His master said, 'The Dao is originally without form, so what name is there?' The Chan master said, 'All Buddhas of the three worlds have names.' His master then imparted the Heart Sutra to him. When he recited 'form is emptiness,' he suddenly attained great enlightenment, and then said, 'Even the body is illusory, where can one seek a name?' One day, his master personally wove a large granary and placed it before him, saying, 'Bian Dun (flat granary) is your name.' The Chan master replied, 'Since it is named Bian Dun, there is also no emptiness inside.' His master said, 'A special transmission outside the teachings is the only way to accord with this meaning.' Later, at the place of Shenxianshan Dachuan, he responded for three days, his eloquence like a cascading waterfall. Dachuan said, 'Truly a lion of Shaolin Temple.' (Predicting that) one day he would cut off the flow of the masses and depart. Later, he went to Mount Emei and built a hut to live in. One day, he arrived in the Yangtze River in Kuizhou and said, 'The Dao is vast and boundless, and the people one encounters are not all the same.' He went ashore, sat upright, and passed away. Continuation of the Lamp Records, Volume Six (End)