X86n1606_建州弘釋錄

卍新續藏第 86 冊 No. 1606 建州弘釋錄

No. 1606-A 建州弘釋錄序

余作驅烏旹嘗游閩中。知建州為理學淵藪。后閱傳燈諸書。又知建州為禪學淵藪。每見建州僧必詢其鄉之先正。然往往不能對。因為悒悒久之。丁巳春吾弟永覺師初棄儒入釋。從壽昌先師學枯禪。因與道其鄉之先正。甚悉。皆粹若珙璧逸若鳳鸞。多餘所未及知者。余喜甚。指其胸曰。此是壹部僧史記。師曰吾將志而傳之。無何先師沒。師徠博山同居者五載。余間索其舊諾。師曰俟識鼻孔后為之。后歸閩隱山未通訊息。戊辰春余自鼓山還博山。道經建州。師迎于開元寺。余壹見而識之曰今可志建州僧也。師笑而不答。余乃問曰壽昌塔掃也未。師曰掃即不廢祇是不許人知。余曰汝偷掃祛也。師曰和尚又作么生。余曰掃即不廢祇是不曾動著。師曰和尚不偷掃那。遂相笑而別。至己巳冬以書徠博山。則建州僧志成。寄以相示。且徴序焉。余閱其所集。凡分之為四科。首曰達本。重明宗也。次曰顯化。彰禱應也。三曰崇德。錄眾行也。四曰輔教。備金湯也。合之命名曰弘釋崇法化也。其識正。其論確。其採訪博。其分界嚴。非良史也耶。昔者道宣作僧史于唐。弗長於文。且不知有別傳之事。齊達磨壹宗于枯寂之輩

。識何闇也。贊寧作僧史于宋。學富而才疏。且列黃檗于感通。列嵓頭于遺身。列永明於興福。至於雲門。僧中王也。反舍之而弗列。則其謬為尤甚。覺范繼贊而有述。高華秀朗登作者之壇。然止傳禪宗諸彥。可以稱全史乎。今師所志雖僅僅壹州。而宣寧讓其雅當。覺范推其完備。迥然獨出。前無作者。即此可以窺師之壹班矣。矧千載之上藉師而傳之。千載之下藉師而知之。是師之功固在千載之上下也。建州稱弘釋者。非師而誰歟。余故樂觀厥成。不辭而為之序。抑又聞師撰述甚富。盡當殺青以傳。若然則天下後世有大造焉。非獨壹建州也。余請拭目以俟之。

崇禎己巳冬佛成道日　博山釋　大艤　題

No. 1606-B 敘弘釋錄

告假南旋道經潭陽。聞邑有覺公者。幼補諸生。即斷絕一切聲色游娛。並心白業。嗣剃髮壽昌無明為之師。無異為之友。日以向上一道相鼓唱。邇乃建大法幢于荷山。謂建州古稱法窟。而紀載多所缺略。爰考群籍成一種畸史。曰弘釋錄。志達本。志顯化。志崇德。志輔教。而建州法燈得覺公復炳焉。與余門人魏去非締世外交。予喜得而披對之。因嘆曰。道不虛行。人能弘道。丁茲教法陵替。以覺公之解之行於以弘敩而儀世。宜乎腰包而趨者盡南方也。且其答子侄偈

【現代漢語翻譯】現代漢語譯本：認識什麼是『闇』呢？贊寧在宋朝（960年-1279年）編寫僧史，學識淵博但才華不足，竟然將黃檗禪師列于感通寺，將巖頭禪師列于遺身寺，將永明禪師列于興福寺。至於雲門禪師，乃是僧中之王，反而捨棄他不列入，那麼他的錯誤就更加嚴重了。覺范禪師繼承贊寧的著作並有所闡述，文筆華麗秀美，登上作者的行列。然而，他只傳禪宗的各位賢士，可以稱得上是完整的史書嗎？如今覺公所記載的雖然僅僅是一個建州，但宣寧禪師認為他的記載雅正得當，覺范禪師推崇他的記載完整週備，迥然不同，獨樹一幟，前無古人。僅憑這一點，就可以窺見覺公的一斑了。更何況千年之上的人們憑藉覺公的著作來傳揚佛法，千年之下的人們憑藉覺公的著作來了解佛法。覺公的功績實在是在千載之上和千載之下啊！建州被稱為弘揚佛法的地方，除了覺公還有誰呢？所以我樂觀其成，不推辭而為他作序。而且又聽說覺公的撰述非常豐富，都應當刊行流傳。如果這樣，那麼天下後世就會有很大的受益，不僅僅是建州了。我請拭目以待。

崇禎己巳年（1629年）冬佛成道日博山釋大艤題

No. 1606-B 敘弘釋錄

告假南歸，路經潭陽，聽說當地有位覺公，年幼時就考取了諸生，隨即斷絕一切聲色犬馬的享樂，一心向佛。後來在壽昌寺剃度出家，以無明禪師為師，以無異禪師為友，每天互相切磋佛法。不久之後，在荷山建立大法幢。他認為建州自古以來就被稱為法窟，但相關記載多有缺失，於是考證各種典籍，編成一種特殊的史書，叫做《弘釋錄》，記載了達本禪師的事蹟，顯化禪師的事蹟，崇德禪師的事蹟，輔教禪師的事蹟，建州的佛法之燈得以由覺公重新點亮。覺公與我的門人魏去非結為世交，我很高興能夠拜讀他的著作，因此感嘆道：『道不會白白地流傳，人能夠弘揚道。』正當佛法衰微之際，覺公的見解和行為可以用來弘揚佛法，成為世人的榜樣，所以那些腰纏萬貫的人都紛紛前往南方。而且他回答子侄的偈語……

【English Translation】 English version: What is meant by 'darkness'? Zan Ning, who compiled a history of monks during the Song Dynasty (960-1279), was learned but lacked talent. He mistakenly placed Huangbo (Huangbo Xiyun) at Gantong Temple, Yantou (Yantou Quanhuo) at Yishen Temple, and Yongming (Yongming Yanshou) at Xingfu Temple. As for Yunmen (Yunmen Wenyan), the king among monks, he was instead omitted, making the error even more egregious. Juefan continued Zan Ning's work and elaborated upon it, his writing elegant and refined, earning him a place among authors. However, he only transmitted the stories of Zen masters; can this be called a complete history? Now, although Master Jue's record focuses solely on Jianzhou, Xuan Ning considers it elegant and appropriate, and Juefan praises its completeness, standing out uniquely, without precedent. From this alone, one can glimpse a part of Master Jue. Moreover, those above a thousand years rely on Master Jue to transmit the Dharma, and those below a thousand years rely on Master Jue to understand the Dharma. Master's merit lies both above and below a thousand years! Who else but Master Jue can be said to promote Buddhism in Jianzhou? Therefore, I am optimistic about its completion and do not decline to write a preface for it. Furthermore, I have heard that Master's writings are very rich and should all be published and circulated. If so, then the world and future generations will greatly benefit, not just Jianzhou. I will wait and see.

Written by Shi Daji of Boshan on the day of Buddha's Enlightenment in the winter of the Ji Si year (1629) of the Chongzhen (1628-1644) reign.

No. 1606-B Preface to the Record of弘釋 (Hóng Shì)

Taking leave to return south, I passed through Tanyang and heard of a Master Jue in the area. He passed the preliminary civil service exam at a young age and immediately cut off all sensual pleasures, devoting himself to Buddhism. Later, he was tonsured at Shouchang Temple, with Wuming as his teacher and Wuyi as his friend, encouraging each other daily on the path of enlightenment. Soon after, he established a great Dharma banner at He Mountain. He believed that Jianzhou had been known as a Dharma cave since ancient times, but the records were mostly incomplete. Therefore, he examined various texts and compiled a unique history called 'Record of 弘釋 (Hóng Shì)', recording the deeds of Daben, Xianhua, Chongde, and Fujiao, so that the Dharma lamp of Jianzhou could be relit by Master Jue. Master Jue formed a worldly friendship with my disciple Wei Qufei. I was delighted to read his work and exclaimed, 'The Dao does not travel in vain; people can propagate the Dao.' At a time when the Buddhist teachings are declining, Master Jue's understanding and actions can be used to promote Buddhism and serve as a model for the world. Therefore, those with wealth flock to the South. Moreover, his verses in response to his nephews...

。有骨鯁從來生鐵鑄。百千呼喚不回頭之句。則達本崇德顯化不問而知。一肩子擔之矣。區區闡古德之幽光。開後人之榜樣。遂足竟覺公乎哉。

辛未秋溫陵何喬遠書

No. 1606-C 建州弘釋錄敘

弘釋錄者。錄能弘釋氏之道者也。斯道自金人見夢。白馬西來。代有作者大弘其敩。以故千燈競照。輝映今古。浩浩乎莫可紀也。其在我建則六朝以前概未有聞。唐興始建梵剎。自馬祖入關肇化于建陽之佛跡嶺。而禪學始大行焉。厥後雖禪教殊宗性相異旨。共能使玄化風飛法泉箭涌。皆我釋之津樑也。逮明興以來二百餘載。宗燈絕焰教海亦湮。間有二三亦落落如晨星。則弘道之責將屬之何人乎。賢潭邑之鄙人也。濫入緇流幸投法窟。雖螢火難照。鼯技俱窘。而好古一念每切愚悰。諦仰先標輒至揮涕。因思古此溪山也。此日月也。今亦此溪山也。此日月也。今之人豈獨異於古之人哉。夫何法門寥寂今古相懸乃爾。其無乃前蹤既沒則觀感之無藉歟。狃於近習則激發之無人歟。用是不揣顓愚。博探群籍。取諸師之產于建者。或開法顯化于建者。悉錄而傳之。俾晚學之士得見古人如是之辛苦。如是之嚴慎。如是之博大。如是之遠到。倘能翻然易轍而趍望標而進。則唐宋之盛庶幾再見於今日。亦未可知

【現代漢語翻譯】現代漢語譯本：有如骨頭鯁直，如同用生鐵鑄造一般。即使百般呼喚也不會回頭，那麼通達根本、崇尚道德、彰顯教化，不用詢問也能知道，這是獨自一人承擔的責任。僅僅是闡發古代賢德的幽深光芒，為後人樹立榜樣，難道就足以成就覺悟的功德了嗎？

辛未年秋，溫陵（泉州的別稱）何喬遠書。

《建州弘釋錄》序

《弘釋錄》，是記錄能夠弘揚釋迦牟尼之道的人的著作。這種佛道自從金人（指後金，即清朝）夢見，白馬從西方而來（指佛教傳入中國），每個時代都有作者大力弘揚它的效用。因此，千燈競相照耀，光輝映照今古。浩浩蕩蕩，無法全部記載。在我的建州，六朝（三國吳、東晉、宋、齊、梁、陳）以前大概沒有聽說過佛教。唐朝興起后才開始建造佛寺。自從馬祖（馬祖道一，709-788）入關，在建陽的佛跡嶺開始教化，禪學才開始大為流行。之後雖然禪宗和教宗宗派不同，性宗和相宗旨趣各異，但都能使玄妙的教化如風般傳播，佛法如泉水般涌出，都是我佛門的津樑。到了明朝興起以來二百多年，宗門的燈火熄滅，教法的海洋也湮沒了。偶爾有兩三個，也像早晨的星星一樣稀少。那麼弘揚佛道的責任將要屬於什麼人呢？我賢潭邑的鄙陋之人，僥倖進入僧侶行列，投身於佛法的窟穴。即使像螢火蟲一樣難以照亮，像鼯鼠一樣技能窘迫，但愛好古代文化的一念卻常常懇切地縈繞在我的心中。仔細仰望先賢的標桿，常常至於揮淚。因此想到，古代是這溪山，這日月，現在也是這溪山，這日月，現在的人難道就和古代的人有什麼不同嗎？為什麼佛法如此寂寥，今古相差如此懸殊呢？是不是因為前人的軌跡已經消失，所以觀摩學習沒有憑藉呢？拘泥於近期的習慣，所以激發鼓勵沒有人呢？因此我不揣冒昧，廣泛探求各種典籍，選取那些出生于建州，或者在建州開創佛法、顯揚教化的人，全部記錄下來並流傳下去，讓後來的學習之士能夠看到古人是如此的辛苦，如此的嚴謹，如此的博大，如此的深遠。如果能夠幡然醒悟，改變方向，朝著標桿前進，那麼唐宋時期的盛況或許可以在今天再次見到，也未可知。

【English Translation】 English version: It is as if the bones are stiff, like being cast from pig iron. Even with a hundred thousand calls, it will not turn its head. Then, understanding the root, valuing virtue, and manifesting teachings, one knows without asking that this is a responsibility borne alone. Merely elucidating the profound light of ancient sages and setting an example for future generations, is that enough to achieve the merit of enlightenment?

Written by He Qiaoyuan of Wenling (another name for Quanzhou) in the autumn of Xinwei year (1571).

Preface to the 'Hong Shi Lu' of Jianzhou

'Hong Shi Lu' is a record of those who can promote the way of Shakyamuni. This Buddhist path, since the Jurchens (referring to the Later Jin, i.e., the Qing Dynasty) dreamed of it, and the white horse came from the west (referring to the introduction of Buddhism into China), each era has had authors who vigorously promoted its efficacy. Therefore, thousands of lamps compete to illuminate, shining on the past and present. Vast and boundless, it is impossible to record everything. In my Jianzhou, there was probably no mention of Buddhism before the Six Dynasties (Wu of the Three Kingdoms, Eastern Jin, Song, Qi, Liang, Chen). It was not until the rise of the Tang Dynasty that Buddhist temples began to be built. Since Mazu (Mazu Daoyi, 709-788) entered the pass and began teaching at the Buddhist Relic Ridge in Jianyang, Chan Buddhism began to flourish greatly. Afterwards, although the Chan and Teaching schools differed in their sects, and the Nature and Characteristics schools differed in their aims, they were both able to make the profound teachings spread like the wind and the Dharma spring forth like a fountain, all being the bridges of my Buddhist school. Since the rise of the Ming Dynasty for more than two hundred years, the lamps of the sects have been extinguished, and the ocean of teachings has also been submerged. Occasionally there are two or three, but they are as rare as the morning stars. Then, to whom will the responsibility of promoting the Buddhist path belong? I, a humble person from Xiantan Township, was fortunate to enter the ranks of monks and devote myself to the cave of the Dharma. Even though it is as difficult to illuminate as a firefly and as clumsy as a flying squirrel, the thought of loving ancient culture often earnestly lingers in my heart. Carefully looking up to the standards of the predecessors, I often shed tears. Therefore, I think that the ancient times were these streams and mountains, this sun and moon, and now they are also these streams and mountains, this sun and moon. Are the people of today any different from the people of ancient times? Why is the Buddhist Dharma so desolate, and the difference between the past and present so great? Is it because the traces of the predecessors have disappeared, so there is no basis for observation and learning? Are we clinging to recent habits, so there is no one to inspire and encourage? Therefore, without considering my ignorance, I widely explore various classics, and select those who were born in Jianzhou, or who founded the Dharma and manifested teachings in Jianzhou, and record and pass them all down, so that later scholars can see that the ancients were so hardworking, so rigorous, so broad, and so far-reaching. If they can suddenly wake up, change direction, and move forward towards the standard, then the prosperity of the Tang and Song dynasties may be seen again today, and it is not yet known.

也。嗚呼。人皆可為堯舜。子輿氏決非誑語在。有志者事竟成耳。若茍于自安。嚴於自畫。即使諸祖儼然臨而詔之。彼將掉頭弗顧。亦何貴有斯錄哉。斯錄之行。愿與有志者共之。

旹

崇禎庚午菊月朔旦　永覺道人　元賢　題

建州弘釋錄目錄卷之上達本第一(共得三十二人)唐建陽佛跡嶺道一禪師(出傳燈錄)唐建安大珠慧海禪師(出傳燈錄)唐建陽志賢禪師(出高僧傳及傳燈錄)五代浦城夢筆和尚(出傳燈錄)五代建安白雲山約禪師(出傳燈錄)五代建安白雲山智作禪師(出傳燈錄)五代建安白雲山令弇禪師(出傳燈錄)宋甌寧可勛禪師(出會元)宋建陽澄湜禪師(出會元及林間錄)宋建陽惟珍禪師(出會元及羅湖野錄)宋政和定峰寺曉宣禪師(出續傳燈錄)宋甌寧開元寺瑩禪師(出續傳燈錄)宋建安如瑰禪師(出會元)宋建安白雲崇梵寺余禪師(出會元)宋浦城乾符大同院旺禪師(出會元)宋浦城萬壽寺慧素禪師(出會元)宋崇安普明舜禪師(出徑山志)宋浦城元素禪師(出會元)宋甌寧寒巖慧升禪師(出會元)宋崇安開善寺道瓊首座(出會元)宋建陽覺庵道人祖氏(出普燈)宋崇安開善寺道謙禪師(出宗門統會及會元)宋甌寧竹源宗源庵主(出會元)宋建陽晦庵慧光禪師(出會元)宋崇

【現代漢語翻譯】現代漢語譯本：唉！每個人都可以成為堯舜（傳說中的聖賢帝王）。子輿（孟子）的話絕不是虛假的。有志向的人最終會成功。如果只求茍且偷安，嚴格地自我設限，即使各位祖師儼然降臨並告誡他，他也會掉頭不顧。那麼，這部記錄又有什麼價值呢？這部記錄的刊行，希望與有志向的人共勉。

時

崇禎庚午年（1630年）菊月朔旦，永覺道人元賢題。

建州弘釋錄目錄卷之上達本第一（共得三十二人）唐建陽佛跡嶺道一禪師（出自《傳燈錄》）唐建安大珠慧海禪師（出自《傳燈錄》）唐建陽志賢禪師（出自《高僧傳》及《傳燈錄》）五代浦城夢筆和尚（出自《傳燈錄》）五代建安白雲山約禪師（出自《傳燈錄》）五代建安白雲山智作禪師（出自《傳燈錄》）五代建安白雲山令弇禪師（出自《傳燈錄》）宋甌寧可勛禪師（出自《會元》）宋建陽澄湜禪師（出自《會元》及《林間錄》）宋建陽惟珍禪師（出自《會元》及《羅湖野錄》）宋政和（1111-1118）定峰寺曉宣禪師（出自《續傳燈錄》）宋甌寧開元寺瑩禪師（出自《續傳燈錄》）宋建安如瑰禪師（出自《會元》）宋建安白雲崇梵寺余禪師（出自《會元》）宋浦城乾符（943-945）大同院旺禪師（出自《會元》）宋浦城萬壽寺慧素禪師（出自《會元》）宋崇安普明舜禪師（出自《徑山志》）宋浦城元素禪師（出自《會元》）宋甌寧寒巖慧升禪師（出自《會元》）宋崇安開善寺道瓊首座（出自《會元》）宋建陽覺庵道人祖氏（出自《普燈》）宋崇安開善寺道謙禪師（出自《宗門統會》及《會元》）宋甌寧竹源宗源庵主（出自《會元》）宋建陽晦庵慧光禪師（出自《會元》）宋崇

【English Translation】 English version: Alas! Everyone can become a Yao or Shun (legendary sage emperors). Master Ziyu's (Mencius') words are definitely not false. Those with ambition will eventually succeed. If one is content with seeking only personal comfort and strictly limits oneself, even if all the ancestral masters were to solemnly appear and admonish him, he would turn his head and ignore them. Then, what value would this record have? The publication of this record is intended to encourage those with ambition.

Time:

The first day of the Chrysanthemum Month in the Gengwu year of Chongzhen (1630), inscribed by Yongjue Daoren Yuanxian.

Catalogue of the Hongshi Records of Jianzhou, Volume One, Reaching the Root, Part One (containing thirty-two people): Tang Dynasty, Daoyi Zen Master of Fojiling, Jianyang (from 'Transmission of the Lamp'); Tang Dynasty, Dazhu Huineng Zen Master of Jian'an (from 'Transmission of the Lamp'); Tang Dynasty, Zhixian Zen Master of Jianyang (from 'Biographies of Eminent Monks' and 'Transmission of the Lamp'); Five Dynasties, Monk Mengbi of Pucheng (from 'Transmission of the Lamp'); Five Dynasties, Yue Zen Master of Baiyun Mountain, Jian'an (from 'Transmission of the Lamp'); Five Dynasties, Zhizuo Zen Master of Baiyun Mountain, Jian'an (from 'Transmission of the Lamp'); Five Dynasties, Lingyan Zen Master of Baiyun Mountain, Jian'an (from 'Transmission of the Lamp'); Song Dynasty, Kexun Zen Master of Ouning (from 'The Collection of Essentials'); Song Dynasty, Chengshi Zen Master of Jianyang (from 'The Collection of Essentials' and 'Records from the Forest'); Song Dynasty, Weizhen Zen Master of Jianyang (from 'The Collection of Essentials' and 'Wild Records of Luohu'); Song Dynasty, Xiaoxuan Zen Master of Dingfeng Temple during the Zhenghe period (1111-1118) (from 'Supplement to the Transmission of the Lamp'); Song Dynasty, Ying Zen Master of Kaiyuan Temple, Ouning (from 'Supplement to the Transmission of the Lamp'); Song Dynasty, Rugui Zen Master of Jian'an (from 'The Collection of Essentials'); Song Dynasty, Yu Zen Master of Baiyun Chongfan Temple, Jian'an (from 'The Collection of Essentials'); Song Dynasty, Wang Zen Master of Datong Monastery, Qianfu (943-945), Pucheng (from 'The Collection of Essentials'); Song Dynasty, Huisu Zen Master of Wanshou Temple, Pucheng (from 'The Collection of Essentials'); Song Dynasty, Shun Zen Master of Puming, Chong'an (from 'Jingshan Records'); Song Dynasty, Yuansu Zen Master of Pucheng (from 'The Collection of Essentials'); Song Dynasty, Huisheng Zen Master of Hanyan, Ouning (from 'The Collection of Essentials'); Song Dynasty, Daogiong, Head Seat of Kaishan Temple, Chong'an (from 'The Collection of Essentials'); Song Dynasty, Zushi, a Taoist of Jue'an, Jianyang (from 'Universal Lamp'); Song Dynasty, Daoqian Zen Master of Kaishan Temple, Chong'an (from 'Compendium of the Zen School' and 'The Collection of Essentials'); Song Dynasty, Abbot Zongyuan of Zhuyuan, Ouning (from 'The Collection of Essentials'); Song Dynasty, Huiguang Zen Master of Huian, Jianyang (from 'The Collection of Essentials'); Song

安仙洲山吳十三道人(出會元)宋建陽宗永禪師(出宗門統要)元甌寧天寶山鐵關法樞禪師(出鐵關語錄)元建陽高仰山古梅正友禪師(出古梅語錄)元甌寧斗峰山大圭正璋禪師(出大圭語錄)元建陽云庵慶禪師(出徑山志)元松溪佛行少林崧禪師(出徑山志)元甌寧天寶山逆川智順禪師(出宋濂文集)卷之下顯化第二(共得一十七人)唐崇安銅缽山哀公(出邑志)唐建陽神暄禪師(出高僧傳)唐浦城大同山蕭袁二禪師(出府志)唐松溪中峰行儒禪師(出邑志)五代崇安瑞巖院扣冰澡光禪師(出瑞巖實錄)五代甌寧南禪寶應寺無垢普隨禪師(出府志)宋浦城天心寺海珠道鎮禪師(出邑志)宋建陽福先寺王聖者(出邑志)宋建陽福先寺姚聖者(出邑志)宋甌寧擎天巖道悟禪師(出謝疊山撰記)宋崇安瑞巖院祖鑒從密禪師(出瑞巖實錄)宋建陽如是庵暨公(出邑志)宋建安法雲堂陳公(出本山私紀)宋松溪鬻香婆(出邑志)元政和獎山慧空元模禪師(出本山石刻)明壽寧虎皮庵金漢道人(出府志)崇德第三(共得一十四人)唐建陽明覺禪師(出高僧傳)宋建陽辯聰上座(出智證傳)宋崇安自然法師(出邑志)宋浦城南峰寺凈空禪師(出邑志)宋崇安云居院嗣公(出邑志)宋崇安開善寺肯庵圓悟禪師(出邑志)元建安白雲寺

愚叟澄鑒禪師(出支提志)明建陽栴檀庵古樸智禪師明崇安東林寺祖庭禪師(出東林遺刻)明甌寧斗峰山大闡慧通禪師(出本錄)明甌寧斗峰山古音凈琴禪師(出本集)明甌寧斗峰山天真道覺禪師(出古拙行狀)明建陽德應庵主(出野錄)明建陽董巖雲陽德和禪師(出𥿈麟樓稿)明建陽董巖一庵圓長上座(新入)輔教第四(共一十四人)宋浦城楊文公億(出會元)宋崇安胡文定公安國(出會元)宋建陽廌山游先生酢(出佛法金湯)宋崇安致堂胡先生寅(出玉英集)宋崇安劉忠定公子羽(出會元)宋崇安屏山劉先生子翚(出屏山集)宋建陽朱文公熹(出朱子大全及資鑒)宋浦城真文忠公德秀(出文獻通考)宋建安匏庵陳先生竑愿(出慈心功德錄)明建安翰林沈先生士榮(出續原教)明建陽豫齋趙居士觀本(新入)明建陽震南傅先生國珍(出𥿈麟樓稿)明建陽泗泉余居士彰德(出壽昌語錄)明甌寧發吾張居士世昌(新入)

目錄(終)

No. 1606

建州弘釋錄卷之上

建陽晚學　釋元賢　編集

達本第一(共得三十二人)

識心達本始號沙門。心非可識。眼不見眼。絕解絕證。強立斯號。入諸佛海。此為第一。志達本。

△唐建陽佛跡嶺道一禪師

漢州什邡人

【現代漢語翻譯】現代漢語譯本：愚叟澄鑒禪師（出自《支提志》）明代建陽栴檀庵古樸智禪師，明代崇安東林寺祖庭禪師（出自《東林遺刻》），明代甌寧斗峰山大闡慧通禪師（出自本錄），明代甌寧斗峰山古音凈琴禪師（出自本集），明代甌寧斗峰山天真道覺禪師（出自《古拙行狀》），明代建陽德應庵主（出自《野錄》），明代建陽董巖雲陽德和禪師（出自《𥿈麟樓稿》），明代建陽董巖一庵圓長上座（新入）。輔教第四（共一十四人）：宋代浦城楊文公億（出自《會元》），宋代崇安胡文定公安國（出自《會元》），宋代建陽廌山游先生酢（出自《佛法金湯》），宋代崇安致堂胡先生寅（出自《玉英集》），宋代崇安劉忠定公子羽（出自《會元》），宋代崇安屏山劉先生子翚（出自《屏山集》），宋代建陽朱文公熹（出自《朱子大全》及《資鑒》），宋代浦城真文忠公德秀（出自《文獻通考》），宋代建安匏庵陳先生竑愿（出自《慈心功德錄》），明代建安翰林沈先生士榮（出自《續原教》），明代建陽豫齋趙居士觀本（新入），明代建陽震南傅先生國珍（出自《𥿈麟樓稿》），明代建陽泗泉余居士彰德（出自《壽昌語錄》），明代甌寧發吾張居士世昌（新入）。目錄（終） No. 1606 建州弘釋錄卷之上建陽晚學　釋元賢　編集達本第一（共得三十二人）識心達本始號沙門。心非可識。眼不見眼。絕解絕證。強立斯號。入諸佛海。此為第一。志達本。 △唐（618年-907年）建陽佛跡嶺道一禪師漢州什邡人

【English Translation】 English version: Yousou Chengjian Chan Master (from 'Zhi Ti Zhi'), Gupu Zhi Chan Master of the Chantan Temple in Jianyang during the Ming Dynasty (1368-1644), Zuting Chan Master of the Donglin Temple in Chong'an during the Ming Dynasty (1368-1644) (from 'Donglin Yi Ke'), Dachan Huitong Chan Master of Doufeng Mountain in Ouning during the Ming Dynasty (1368-1644) (from this record), Guyin Jingqin Chan Master of Doufeng Mountain in Ouning during the Ming Dynasty (1368-1644) (from this collection), Tianzhen Daojue Chan Master of Doufeng Mountain in Ouning during the Ming Dynasty (1368-1644) (from 'Gu Zhuo Xing Zhuang'), Abbot of Deying Hermitage in Jianyang during the Ming Dynasty (1368-1644) (from 'Ye Lu'), Yunyang Dehe Chan Master of Dongyan in Jianyang during the Ming Dynasty (1368-1644) (from '𥿈麟樓稿'), Yian Yuanchang, senior monk of Dongyan in Jianyang during the Ming Dynasty (1368-1644) (newly added). Assisting the Teaching, Fourth (total of fourteen people): Yang Wengong Yi of Pucheng during the Song Dynasty (960-1279) (from 'Hui Yuan'), Hu Wending Anguo of Chong'an during the Song Dynasty (960-1279) (from 'Hui Yuan'), You Xian Sheng Zuo of Zhishan in Jianyang during the Song Dynasty (960-1279) (from 'Fo Fa Jin Tang'), Hu Xian Sheng Yin of Zhitang in Chong'an during the Song Dynasty (960-1279) (from 'Yu Ying Ji'), Liu Zhongding Gongzi Yu of Chong'an during the Song Dynasty (960-1279) (from 'Hui Yuan'), Liu Xian Sheng Zihui of Pingshan in Chong'an during the Song Dynasty (960-1279) (from 'Ping Shan Ji'), Zhu Wengong Xi of Jianyang during the Song Dynasty (960-1279) (from 'Zhu Zi Da Quan' and 'Zi Jian'), Zhen Wenzhong Gong Dexiu of Pucheng during the Song Dynasty (960-1279) (from 'Wen Xian Tong Kao'), Chen Xian Sheng Hongyuan of Pao'an in Jian'an during the Song Dynasty (960-1279) (from 'Ci Xin Gong De Lu'), Shen Xian Sheng Shirong of Hanlin in Jian'an during the Ming Dynasty (1368-1644) (from 'Xu Yuan Jiao'), Zhao Jushi Guanben of Yuzhai in Jianyang during the Ming Dynasty (1368-1644) (newly added), Fu Xian Sheng Guozhen of Zhennan in Jianyang during the Ming Dynasty (1368-1644) (from '𥿈麟樓稿'), Yu Jushi Zhangde of Siquan in Jianyang during the Ming Dynasty (1368-1644) (from 'Shou Chang Yu Lu'), Zhang Jushi Shichang of Fa'wu in Ouning during the Ming Dynasty (1368-1644) (newly added). Table of Contents (End) No. 1606 Hong Shi Lu, Volume 1 of Jianzhou Compiled by Shi Yuanxian, a late learner from Jianyang Reaching the Root, First (total of thirty-two people) 'Recognizing the Mind and Reaching the Root' is the initial title of a Shramana. The mind is unrecognizable. The eye cannot see itself. Beyond understanding and beyond proof. This title is forcibly established to enter the sea of all Buddhas. This is the first. Aspiring to reach the root. △ Chan Master Daoyi of Foji Ridge in Jianyang during the Tang Dynasty (618-907) From Shifang, Hanzhou

。姓馬氏。容貌異常。牛行虎視。引舌過鼻。足下有二輪文。幼依資州唐和尚落髮。開元中習禪定於衡岳之傳法院。讓和尚聞之。知是法器。乃往開導。遂契密旨。后入閩。居建陽之佛跡嶺。時閩中諸釋久滯權漸。忽聞頓旨翕然趨向。甘泉志賢千頃明覺實首依之。卒成大器。既遷南康之龔公山。禪化大行。嗣法者一百三十九人。卒謚大寂。塔號大莊嚴。七閩禪學實師為之肇云。(佛跡嶺今為聖蹟寺)

△唐建安大珠慧海禪師

姓朱氏。依越州大云寺智和尚受業。初參道一禪師。一問從何處來。曰越州大云寺來。一曰來此擬須何事。曰求佛法。一曰我這裡一物也無。求甚麼佛法。自家寶藏不顧。拋家散走作么。曰阿那個是慧海寶藏。一曰即今問我者是汝寶藏。一切具足更無欠少。使用自在何假外求。師于言下自識本心不由知覺。踴躍禮謝。師事六載。后以受業師老遽歸奉養。乃晦跡藏用外示癡訥。自撰頓悟入道要門論一卷。法侄玄晏竊出江外呈似道一。一覽訖告眾曰。越州有大珠圓明光透自在無遮障處也。眾中有知師姓朱者。相推來越尋訪依附。師謂曰禪客我不會禪。並無一法可示於人。不勞久立。且自歇去。時學侶漸多日夜叩激。事不得已。隨問隨答。其辯無礙。時有法師數人來謁。曰擬伸一問。師還對

【現代漢語翻譯】現代漢語譯本：他姓馬，容貌異於常人，有牛的體態和老虎的眼神，能伸出舌頭舔到鼻子，腳底有兩圈輪狀紋路。年幼時在資州跟隨唐和尚出家。唐開元（713-741）年間，在衡岳的傳法院修習禪定。讓和尚聽聞后，知道他是可造之材，於是前去開導，他因此領悟了禪宗的精髓。後來他進入福建，住在建陽的佛跡嶺（佛跡嶺現在是聖蹟寺）。當時福建的眾多僧人長期停留在權宜之法上，忽然聽聞頓悟之旨，紛紛前來歸附，甘泉的志賢、千頃的明覺率先依附於他，最終成就大器。之後他遷居到南康的龔公山，禪化事業非常興盛，繼承他禪法的人有一百三十九人。去世后謚號為大寂，塔號為大莊嚴。福建的禪學實際上是由他開創的。唐朝建安的大珠慧海禪師，姓朱。在越州大云寺跟隨智和尚學習。最初參拜道一禪師。道一禪師問他從哪裡來，他回答說從越州大云寺來。道一禪師問：『來這裡打算做什麼？』他回答說：『求佛法。』道一禪師說：『我這裡什麼都沒有，求什麼佛法？不顧自己的寶藏，離家出走幹什麼？』他問：『哪個是慧海的寶藏？』道一禪師說：『現在問我的就是你的寶藏。一切都具備，沒有什麼欠缺，使用起來自由自在，何必向外尋求？』慧海禪師在聽了這些話后，自己認識了本心，不由自主地歡喜跳躍，禮拜感謝，侍奉道一禪師六年。後來因為受業師父年老，就趕緊回去奉養。於是隱藏自己的才能，表面上顯得癡呆遲鈍。自己撰寫了《頓悟入道要門論》一卷。他的法侄玄晏偷偷地把這本書帶到江外，呈給道一禪師看。道一禪師看完后告訴大家說：『越州有大珠，圓明光亮，通透自在，沒有遮蔽的地方。』眾人中有知道慧海禪師姓朱的，互相推舉著來到越州尋訪依附他。慧海禪師說：『禪客，我不會禪，沒有什麼法可以教給別人，不用久站，請各自休息去吧。』當時來學習的人越來越多，日夜不停地請教，慧海禪師不得已，就隨著他們的問題隨時回答，他的辯才無礙。當時有幾位法師前來拜訪，說：『想問一個問題，禪師能回答嗎？』

【English Translation】 English version: His surname was Ma. His appearance was extraordinary, with the gait of an ox and the gaze of a tiger. He could extend his tongue past his nose, and the soles of his feet had two wheel-like patterns. In his youth, he became a monk under Tang (618-907) Monk in Zizhou. During the Kaiyuan (713-741) era of the Tang Dynasty, he practiced Chan meditation at the Chuanfa Courtyard on Mount Heng. When Monk Rang heard of this, he knew he was a vessel of Dharma and went to enlighten him, whereupon he grasped the secret teachings. Later, he entered Fujian and resided at the Foji Ridge (now Shengji Temple) in Jianyang. At that time, the monks in Fujian had long been stuck in expedient teachings. Suddenly hearing of the doctrine of sudden enlightenment, they flocked to him. Zhixian of Ganquan and Mingjue of Qianqing were the first to rely on him, and he eventually became a great figure. Later, he moved to Mount Gonggong in Nankang, where his Chan teachings flourished. One hundred and thirty-nine people inherited his Dharma. After his death, he was given the posthumous title of Daji (Great Stillness), and his pagoda was named Dazhuangyan (Great Adornment). He was the founder of Chan Buddhism in Fujian. Chan Master Huineng of Dazhu (Great Pearl) in Jian'an of the Tang (618-907) Dynasty, whose surname was Zhu, studied under Monk Zhi at Dayun Temple in Yuezhou. He initially visited Chan Master Daoyi (Mazu Daoyi). Daoyi asked him where he came from, and he replied that he came from Dayun Temple in Yuezhou. Daoyi asked, 'What do you intend to do here?' He replied, 'To seek the Buddha Dharma.' Daoyi said, 'I have nothing here. What Buddha Dharma are you seeking? You ignore your own treasure and abandon your home to wander around. What are you doing?' He asked, 'Which is Huineng's treasure?' Daoyi said, 'The one who is asking me now is your treasure. It is complete in every way, lacking nothing. It is used freely, so why seek it externally?' Upon hearing these words, the Master recognized his own mind and spontaneously rejoiced, prostrating and thanking Daoyi. He served Daoyi for six years. Later, because his ordination master was old, he hurriedly returned to care for him. He concealed his talents and outwardly appeared foolish and dull. He wrote a volume called 'Treatise on the Essential Gate of Sudden Enlightenment to the Path.' His Dharma nephew, Xuanyan, secretly took the book out of Jiangnan and presented it to Daoyi. After reading it, Daoyi told the assembly, 'There is a Great Pearl in Yuezhou, whose round and bright light shines freely without obstruction.' Among the assembly, some knew that the Master's surname was Zhu, and they recommended each other to visit and rely on him in Yuezhou. The Master said, 'Chan practitioners, I do not know Chan. I have no Dharma to show to others. Do not stand for long. Please rest.' At that time, more and more students came to him, asking questions day and night. Unable to avoid it, the Master answered their questions as they came, and his eloquence was unimpeded. At that time, several Dharma masters came to visit and said, 'We would like to ask a question. Can the Chan Master answer it?'

否。師曰深潭月影任意撮摩。問如何是佛。師曰清譚對面非佛而誰。眾皆茫然。僧良久又問。師說何法度人。師曰貧道未曾有一法度人。曰禪師家渾如此。師卻問大德說何法度人。曰講金剛經。師曰講幾座來。曰二十餘座。師曰此經是阿誰說。僧抗聲曰。禪師相弄。豈不知是佛說耶。師曰若言如來有所說法則為謗佛。是人不解我所說義。若言此經不是佛說則是謗經。請大德說看。僧無對。師少頃又問。經云若以色見我以音聲求我是人行邪道不能見如來。大德且道阿那個是如來。曰某甲到此卻迷去。師曰從來未悟說甚卻迷。曰請禪師為說。師曰大德講經二十餘座卻不識如來。僧禮拜曰愿垂開示。師曰如來者是諸法如義。何得忘卻。曰是諸法如義。師曰大德是亦未是。曰經文分明那得未是。師曰大德如否。曰如。師曰木石如否。曰如。師曰大德如同木石如否。曰無二。師曰大德與木石何別。僧無對良久卻問如何得大涅槃。師曰不造生死業。曰如何是生死業。師曰求大涅槃是生死業。舍垢取凈是生死業。有得有證是生死業。不脫對治門是生死業。曰云何即得解脫。師曰本自無縛不用求解。直用直行是無等等。曰禪師如和尚者實謂希有。禮謝而去。有行者問即心即佛那個是佛。師曰汝疑那個不是佛。指出看。行者無對。師曰達

【現代漢語翻譯】現代漢語譯本不。禪師說：『深潭中的月影，可以隨意撈取觸控。』（深潭月影：比喻虛幻不實的事物）（有僧人）問：『什麼是佛？』禪師說：『清澈的潭水對面，不是佛又是誰呢？』眾人都很茫然。僧人過了很久又問：『禪師您說什麼法來度人？』禪師說：『貧道我未曾用任何法來度人。』（僧人）說：『禪師您家（的禪法）原來是這樣。』禪師反問（這個）大德：『您說什麼法來度人？』（僧人）說：『講《金剛經》。』（金剛經：佛教經典，全名《金剛般若波羅蜜經》）禪師說：『講了多少座了？』（僧人）說：『二十多座。』禪師說：『這部經是誰說的？』僧人提高聲音說：『禪師您在戲弄我嗎？難道不知道是佛說的嗎？』禪師說：『如果說如來有所說法，那就是誹謗佛，這個人不理解我所說的含義。如果說這部經不是佛說的，那就是誹謗經。請大德您說說看。』僧人無言以對。禪師過了一會兒又問：『經中說，如果用色相來看我，用聲音來求我，這個人就是在行邪道，不能見到如來。大德您說說看，哪個是如來？』（如來：佛的稱號之一，意為「如實而來」）（僧人）說：『我到這裡反而迷惑了。』禪師說：『從來沒有領悟，說什麼迷惑？』（僧人）說：『請禪師為我解說。』禪師說：『大德您講經二十多座，卻不認識如來。』僧人禮拜說：『希望您能開示。』禪師說：『如來，就是諸法如義（一切事物的真實本性）。怎麼能忘記呢？』（僧人）說：『是諸法如義。』禪師說：『大德您說的是，但也不完全是。』（僧人）說：『經文分明是這樣說的，怎麼能說不完全是呢？』禪師說：『大德您如嗎？』（僧人）說：『如。』禪師說：『木頭石頭如嗎？』（僧人）說：『如。』禪師說：『大德您和木頭石頭一樣如嗎？』（僧人）說：『沒有差別。』禪師說：『大德您和木頭石頭有什麼區別？』僧人無言以對，過了很久才問：『如何才能得到大涅槃？』（大涅槃：佛教用語，指徹底解脫生死輪迴的境界）禪師說：『不造生死業。』（僧人）問：『什麼是生死業？』禪師說：『求大涅槃是生死業，捨棄污垢而取清凈是生死業，有所得有所證是生死業，不脫離對治之法是生死業。』（僧人）問：『怎樣才能解脫？』禪師說：『本來就沒有束縛，不用求解脫。直心而行就是無等等（無與倫比）。』（僧人）說：『像禪師您這樣的和尚，實在是很稀有。』（僧人）行禮感謝后離開了。有個行者問：『即心即佛，哪個是佛？』（即心即佛：禪宗用語，指人的心就是佛）禪師說：『你懷疑哪個不是佛？指出來看看。』行者無言以對。禪師說：『通達。』

【English Translation】 English version No. The master said, 'The moon's reflection in a deep pool can be grasped and touched at will.' (Deep pool moon shadow: a metaphor for illusory and unreal things) (A monk) asked, 'What is Buddha?' The master said, 'Across the clear pool, if not Buddha, then who?' Everyone was at a loss. After a long time, the monk asked again, 'What Dharma does the Zen master preach to liberate people?' The master said, 'This poor monk has never used any Dharma to liberate people.' (The monk) said, 'So that's how it is in the Zen master's house (of Zen practice).' The master asked (this) virtuous one in return, 'What Dharma do you preach to liberate people?' (The monk) said, 'I lecture on the Diamond Sutra.' (Diamond Sutra: a Buddhist scripture, full name Diamond Prajna Paramita Sutra) The master said, 'How many lectures have you given?' (The monk) said, 'More than twenty.' The master said, 'Who spoke this sutra?' The monk raised his voice and said, 'Zen master, are you making fun of me? Don't you know it was spoken by the Buddha?' The master said, 'If you say that the Tathagata has spoken any Dharma, that is slandering the Buddha, and that person does not understand the meaning of what I am saying. If you say that this sutra was not spoken by the Buddha, that is slandering the sutra. Please, virtuous one, tell me what you think.' The monk had no reply. After a while, the master asked again, 'The sutra says, 'If one seeks me through form or seeks me through sound, that person is walking a false path and cannot see the Tathagata.' Virtuous one, tell me, which one is the Tathagata?' (Tathagata: one of the titles of the Buddha, meaning 'thus come') (The monk) said, 'Having come here, I am confused instead.' The master said, 'If you have never awakened, what confusion are you talking about?' (The monk) said, 'Please, Zen master, explain it for me.' The master said, 'Virtuous one, you have lectured on the sutra more than twenty times, yet you do not recognize the Tathagata.' The monk bowed and said, 'I hope you will enlighten me.' The master said, 'The Tathagata is the suchness of all dharmas (the true nature of all things). How can you forget it?' (The monk) said, 'It is the suchness of all dharmas.' The master said, 'Virtuous one, you are right, but not entirely right.' (The monk) said, 'The sutra clearly says so, how can you say it is not entirely right?' The master said, 'Virtuous one, are you such?' (The monk) said, 'Such.' The master said, 'Are wood and stone such?' (The monk) said, 'Such.' The master said, 'Virtuous one, are you the same as wood and stone in being such?' (The monk) said, 'There is no difference.' The master said, 'Virtuous one, what is the difference between you and wood and stone?' The monk had no reply, and after a long time, he asked, 'How can one attain great Nirvana?' (Great Nirvana: a Buddhist term, referring to the state of complete liberation from the cycle of birth and death) The master said, 'Do not create karmic actions of birth and death.' (The monk) asked, 'What are karmic actions of birth and death?' The master said, 'Seeking great Nirvana is a karmic action of birth and death, abandoning defilement and taking purity is a karmic action of birth and death, having attainment and having proof is a karmic action of birth and death, not escaping the gate of antidotes is a karmic action of birth and death.' (The monk) asked, 'How can one be liberated?' The master said, 'Originally there was no bondage, no need to seek liberation. Going straight with a direct mind is incomparable (unequaled).' (The monk) said, 'A monk like you, Zen master, is truly rare.' (The monk) bowed in gratitude and left. A practitioner asked, 'Mind is Buddha, which one is Buddha?' (Mind is Buddha: a Zen term, referring to the human mind is the Buddha) The master said, 'Which one do you doubt is not Buddha? Point it out and let me see.' The practitioner had no reply. The master said, 'Attain.'

即遍境是。不悟永乖疏。

律師法明謂師曰禪師家多落空。師曰卻是座主家落空。明大驚曰何得落空。師曰經論是紙墨文字。紙墨文字者俱是空。設於聲上建立名句等法。無非是空。座主執滯教體。豈不落空。明曰禪師落空否。曰不落空。明曰何得不落空。師曰文字等皆從智慧而生。大用現前。那得落空。明曰故知一法不達不名悉達。師曰律師不唯落空兼又錯會名言。明作色曰何處是錯處。師曰未辯華梵之音如何講說。明曰請禪師指出錯處。師曰豈不知悉達是梵語耶(悉達此云一切義成)。明雖省過而心猶憤然。又曰夫經律論是佛語。讀誦依教奉行。何故不見性。師曰如狂狗趁塊。師子咬人。經律論是性用。讀誦者是性法。明曰阿彌陀佛有父母及姓名否。師曰阿彌陀姓憍尸迦。父名月上。母名殊勝妙顏。明曰出何教文。師曰出鼓音王經。法明禮謝讚歎而退。有三藏法師問真如有變易否。師曰有變易。藏曰禪師錯也。師卻問三藏有真如否。曰有。師曰若無變易決定是凡僧也。豈不聞善知識者能回三毒為三聚凈戒。回六識為六神通。回煩惱作菩提。回無明為大智。真如若無變易。三藏真是自然外道也。曰若爾者真如即有變易也。師曰若執真如有變易亦是外道。曰禪師適來說真如有變易。如今又道不變易。如何即得的

【現代漢語翻譯】現代漢語譯本『即遍境是。不悟永乖疏。』意思是說，真理無處不在，但如果不能領悟，就會永遠與之疏遠。

律師法明問禪師說：『禪師們大多落入空無。』禪師說：『卻是你們這些講經說法的人落入空無。』法明大驚，說：『怎麼會落入空無呢？』禪師說：『經論是紙墨文字，而紙墨文字都是空。即使在聲音上建立名句等法，也無非是空。你們這些講經說法的人執著于教條，豈不是落入空無？』法明問：『禪師落入空無嗎？』禪師說：『不落入空無。』法明問：『為什麼不落入空無？』禪師說：『文字等都從智慧而生，大用現前，怎麼會落入空無？』法明說：『所以說，如果對一法不通達，就不能稱為悉達（Siddhartha）。』禪師說：『律師不僅落入空無，還錯誤理解了名言。』法明變了臉色，說：『哪裡錯了？』禪師說：『你還沒能分辨華梵之音，如何講說？』法明說：『請禪師指出錯處。』禪師說：『豈不知悉達是梵語嗎？（悉達（Siddhartha），此云一切義成）』法明雖然認識到自己的過錯，但心中仍然憤憤不平。又說：『經律論是佛語，讀誦並依教奉行，為什麼不能見性？』禪師說：『如同瘋狗追逐土塊，獅子咬人。經律論是性的作用，讀誦者是性法。』法明問：『阿彌陀佛（Amitabha）有父母及姓名嗎？』禪師說：『阿彌陀佛（Amitabha）姓憍尸迦（Kausika），父親名叫月上，母親名叫殊勝妙顏。』法明問：『出自哪部經文？』禪師說：『出自鼓音王經。』法明禮拜感謝，讚歎而去。有三藏法師問：『真如（Tathata）有變易嗎？』禪師說：『有變易。』三藏說：『禪師錯了。』禪師反問三藏：『有真如（Tathata）嗎？』三藏說：『有。』禪師說：『如果沒有變易，那一定是凡夫僧。難道沒聽說過善知識能將三毒轉為三聚凈戒，將六識轉為六神通，將煩惱轉為菩提，將無明轉為大智嗎？真如（Tathata）如果沒有變易，三藏真是自然外道啊。』三藏說：『如果這樣說，真如（Tathata）就有變易了？』禪師說：『如果執著于真如（Tathata）有變易，也是外道。』三藏說：『禪師剛才說真如（Tathata）有變易，現在又說不變易，到底是怎麼回事？』

【English Translation】 English version 『It is everywhere. Not realizing it leads to eternal estrangement.』 This means that truth is omnipresent, but if one cannot realize it, one will be forever estranged from it.

The Vinaya master Faming said to the Zen master, 『Zen masters mostly fall into emptiness.』 The Zen master said, 『It is you lecturers who fall into emptiness.』 Faming was greatly surprised and said, 『How can that be?』 The Zen master said, 『The sutras and treatises are paper and ink, and paper and ink are all empty. Even if you establish names and phrases on sound, it is nothing but emptiness. You lecturers cling to the teachings, how can you not fall into emptiness?』 Faming asked, 『Do Zen masters fall into emptiness?』 The Zen master said, 『We do not fall into emptiness.』 Faming asked, 『Why do you not fall into emptiness?』 The Zen master said, 『Words and so on all arise from wisdom. When great function manifests, how can it be empty?』 Faming said, 『Therefore, it is said that if one does not understand one dharma, one cannot be called Siddhartha.』 The Zen master said, 『The Vinaya master not only falls into emptiness but also misunderstands the meaning of words.』 Faming changed his expression and said, 『Where is the mistake?』 The Zen master said, 『You have not yet distinguished the sounds of Chinese and Sanskrit, how can you lecture?』 Faming said, 『Please point out the mistake.』 The Zen master said, 『Do you not know that Siddhartha is a Sanskrit word? (Siddhartha, meaning 『all aims achieved』.)』 Although Faming recognized his mistake, he was still indignant. He further said, 『The sutras, Vinaya, and treatises are the words of the Buddha. Why can't one see one's nature by reading and practicing according to the teachings?』 The Zen master said, 『It is like a mad dog chasing a clod of dirt, or a lion biting a person. The sutras, Vinaya, and treatises are the function of nature, and the reader is the law of nature.』 Faming asked, 『Does Amitabha (Amitabha) have parents and a name?』 The Zen master said, 『Amitabha's (Amitabha) surname is Kausika, his father's name is Moon-above, and his mother's name is Excellent-beautiful-face.』 Faming asked, 『Which scripture does this come from?』 The Zen master said, 『It comes from the Drum Sound King Sutra.』 Faming bowed in gratitude and praised him before leaving. A Tripitaka master asked, 『Does Suchness (Tathata) change?』 The Zen master said, 『It changes.』 The Tripitaka master said, 『Zen master, you are wrong.』 The Zen master asked the Tripitaka master in return, 『Is there Suchness (Tathata)?』 The Tripitaka master said, 『There is.』 The Zen master said, 『If there is no change, then you must be an ordinary monk. Have you not heard that a good teacher can transform the three poisons into the three pure precepts, transform the six consciousnesses into the six superknowledges, transform afflictions into Bodhi, and transform ignorance into great wisdom? If Suchness (Tathata) does not change, then the Tripitaka master is truly a natural heretic.』 The Tripitaka master said, 『If that is the case, then Suchness (Tathata) changes?』 The Zen master said, 『If you cling to the idea that Suchness (Tathata) changes, that is also heresy.』 The Tripitaka master said, 『Zen master, you just said that Suchness (Tathata) changes, but now you say it does not change. What is the truth?』

當。師曰若了了見性者如摩尼珠現色。說變亦得說不變亦得。若不見性人聞真如變易便作變易解會。聞不變易便作不變易解會。藏曰故知南宗實不可測。有道流問世間還有法過於自然否。師曰有。曰何法過得。師曰能知自然者。曰元氣是道否。師曰元氣自元氣。道自道。曰若如此則應有二也。師曰知無兩人。又問云何為邪云何為正。師曰心逐物為邪。物從心為正。源律師問和尚修道還用功否。師曰用功。曰如何用功。師曰饑來吃飯困來打眠。曰一切人總如是。同師用功否。師曰不同。曰何故不同。師曰他吃飯不肯吃飯。百種須索。睡時不肯睡。千般計較。所以不同也。律師杜口。韞光大德問禪師自知生處否。師曰未曾死何用論生。知生即是無生法。無離生法有無生。祖師曰當生即不生。曰不見性人亦得如此否。師曰自不見性。不是無性。何以故。見即是性。無性不能見。識即是性。故名識性。了即是性。喚作了性。能生萬法喚作法性。亦名法身。馬鳴云所言法者謂眾生心。若心生故一切法生。若心無生。法無從生。亦無名字。迷人不知法身無象應物現形。遂喚青青翠竹總是法身。鬱鬱黃花無非般若。黃花若是般若。般若即同無情。翠竹若是法身。法身即同草木。如人吃筍應總吃法身也。如此之言寧堪齒錄。對面迷佛。

【現代漢語翻譯】現代漢語譯本：當（當時）。師（禪師）說：『如果明明白白地見到自性，就像摩尼珠（如意寶珠，能涌現各種寶物的珠子）顯現各種色彩一樣。說它變化也可以，說它不變也可以。』如果不見自性的人，聽到『真如』（事物的真實如是的狀態）變易，就按變易來理解；聽到不變易，就按不變易來理解。藏（僧人名）說：『所以知道南宗（禪宗南派）確實不可測度。』有道人問：『世間還有什麼法超過自然嗎？』師說：『有。』問：『什麼法能超過？』師說：『能認識自然的法。』問：『元氣（構成宇宙的原始物質）是道嗎？』師說：『元氣是元氣，道是道。』問：『如果這樣，那就應該有二者了。』師說：『知道沒有兩者。』又問：『什麼是邪，什麼是正？』師說：『心隨逐外物就是邪，外物順從心就是正。』源律師問和尚：『您修道還用功嗎？』師說：『用功。』問：『如何用功？』師說：『餓了就吃飯，困了就睡覺。』問：『所有人都這樣，和您用功一樣嗎？』師說：『不一樣。』問：『為什麼不一樣？』師說：『他吃飯不肯好好吃飯，百般挑剔；睡覺不肯好好睡覺，千般算計。所以不一樣。』律師無話可說。韞光大德問禪師：『您自己知道出生的地方嗎？』師說：『未曾死，何必談論生。知道生就是無生法（不生不滅的真理），沒有離開生的無生法。』祖師說：『當生即不生。』問：『不見性的人也能這樣嗎？』師說：『自己不見性，不是沒有性。為什麼呢？見就是性，沒有性就不能見。識就是性，所以叫做識性。了（明白）就是性，叫做了性。能生萬法叫做法性，也叫做法身（佛的真身）。』馬鳴（菩薩名）說：『所說的法，是指眾生心。如果心生，一切法就生；如果心無生，法就無從生，也沒有名字。』迷惑的人不知道法身沒有形象，應物而顯現各種形態，於是說『青青翠竹都是法身』，『鬱鬱黃花無非般若（智慧）』。黃花如果是般若，般若就等同於無情之物；翠竹如果是法身，法身就等同於草木。如果人吃竹筍，就應該總是在吃法身了。』這樣的話哪裡值得記錄？簡直是當面迷失了佛。

【English Translation】 English version: Then. The Master said: 'If one clearly sees one's nature, it is like a Mani jewel (a wish-fulfilling jewel that can produce various treasures) manifesting colors. It can be said to change, and it can be said to not change.' If a person who does not see their nature hears that 'Tathata' (the true suchness of things) changes, they will interpret it as changing; if they hear that it does not change, they will interpret it as not changing. Zang (name of a monk) said: 'Therefore, it is known that the Southern School (the Southern School of Chan Buddhism) is truly unfathomable.' A Daoist asked: 'Is there any dharma in the world that surpasses nature?' The Master said: 'Yes.' The Daoist asked: 'What dharma can surpass it?' The Master said: 'The dharma that can recognize nature.' The Daoist asked: 'Is primordial qi (the original substance that constitutes the universe) the Dao?' The Master said: 'Primordial qi is primordial qi, and the Dao is the Dao.' The Daoist asked: 'If that is the case, then there should be two.' The Master said: 'Know that there are not two.' He also asked: 'What is evil, and what is righteous?' The Master said: 'The mind following external objects is evil; external objects following the mind is righteous.' Lawyer Yuan asked the Abbot: 'Do you still exert effort in cultivating the Dao?' The Master said: 'I exert effort.' The Lawyer asked: 'How do you exert effort?' The Master said: 'When hungry, I eat; when sleepy, I sleep.' The Lawyer asked: 'Everyone is like that; are they exerting effort the same way as you?' The Master said: 'They are not the same.' The Lawyer asked: 'Why are they not the same?' The Master said: 'When they eat, they are unwilling to eat properly, making all sorts of demands; when they sleep, they are unwilling to sleep properly, making all sorts of calculations. Therefore, they are not the same.' The Lawyer was speechless. The virtuous Yun Guang asked the Chan Master: 'Do you yourself know where you were born?' The Master said: 'I have never died, so why discuss birth? Knowing birth is the dharma of no-birth (the truth of non-birth and non-death); there is no dharma of no-birth apart from birth.' The Patriarch said: 'When born, it is not born.' The virtuous Yun Guang asked: 'Can those who do not see their nature also be like this?' The Master said: 'Just because they do not see their nature, it does not mean they do not have nature. Why? Seeing is nature; without nature, one cannot see. Consciousness is nature, so it is called consciousness-nature. Understanding is nature, called understanding-nature. That which can produce all dharmas is called dharma-nature, also called dharma-body (the true body of the Buddha).' Ashvaghosa (name of a Bodhisattva) said: 'The dharma that is spoken of refers to the minds of sentient beings. If the mind arises, all dharmas arise; if the mind does not arise, dharmas have no origin and no name.' Deluded people do not know that the dharma-body has no form, manifesting various forms in response to things. Therefore, they say, 'The green bamboo is all the dharma-body,' and 'The luxuriant yellow flowers are none other than prajna (wisdom).' If yellow flowers are prajna, then prajna is the same as insentient things; if green bamboo is the dharma-body, then the dharma-body is the same as grass and trees. If people eat bamboo shoots, then they should always be eating the dharma-body.' Such words are not worth recording. It is simply being deluded about the Buddha right in front of one's face.

長劫希求全體。法中迷而外覓。是以解道者行住坐臥無非是道。悟法者縱橫自在無非是法。光又問大虛無生靈智否。真心緣于善惡否。貪慾人是道否。執是執非人向後心通否。觸境生心人有定否。住寂寞人有慧否。懷傲物人有我否。執空執有人有智否。尋文取證人苦行求佛人離心求佛人執心是佛人此智稱道否。請禪師一一為說。師曰。大虛不生靈智。真心不緣善惡。嗜慾深者機淺。是非交爭者未通。觸境生心者少定。寂寞忘機者慧沉。傲物高心者我壯。執空執有者皆愚。尋文取證者益滯。苦行求佛者俱迷。離心求佛者外道。執心是佛者為魔。曰若如此畢竟無所有也。師曰畢竟是大德。不是畢竟無所有。光踴躍禮謝而去。客問儒釋道三教同異如何。師曰大量者用之即同。小機者執之即異。從一性上起用。機見差別成三。迷悟由人。不在教之同異也。

△唐建陽志賢禪師

姓江氏。夙心剛整。幼且成規。既遂出家。尋加戒品。沾嘗漸教。守護諸根。抗節修心。不違律范。大寶元年于本邑佛跡嶺依道一禪師始聞頓旨。汲水拾薪惟務勤苦。后遊方見金華山赤松洞鬱林峻嶺。泉湖百步。意樂其幽奇即棲巔頂。野老負香粇蔬茹以供之。時天大旱。師望空擊石謾罵諸龍曰。若業畜無能為也。其菩薩龍王胡不遵佛敕救百姓

【現代漢語翻譯】現代漢語譯本：長久以來希求達到圓滿的境界，卻在佛法中迷惑，反而向外尋求。因此，明白解脫之道的人，無論是行走、站立、坐著、躺臥，無一不是道。領悟佛法的人，無論縱橫馳騁還是安然自在，無一不是法。光又問：『大虛空沒有生靈的智慧嗎？真心會受到善惡的影響嗎？貪戀慾望的人是符合道的嗎？執著於是非對錯的人，他的心能通達嗎？接觸外境就產生念頭的人，有禪定嗎？住在寂寞之處的人，有智慧嗎？懷有傲慢之心的人，有『我』（自我）嗎？執著于空或執著于有的人，有智慧嗎？尋找文字來證明佛法的人、苦行來求佛的人、離開自心向外求佛的人、執著于自心就是佛的人，他們的智慧可以稱之為道嗎？』請禪師一一為我解說。禪師說：『大虛空不會產生生靈的智慧。真心不會受到善惡的影響。沉溺於慾望的人根基淺薄。爭論是非對錯的人尚未通達。接觸外境就產生念頭的人缺少禪定。在寂寞中忘記機巧的人智慧沉寂。傲慢自大的人『我』（自我）更加膨脹。執著于空或執著于有的人都是愚蠢的。尋找文字來證明佛法的人更加遲鈍。苦行來求佛的人都迷惑了。離開自心向外求佛的人是外道。執著于自心就是佛的人是著了魔。』（那人）說：『如果這樣說，豈不是畢竟什麼都沒有了嗎？』禪師說：『畢竟是大德，不是畢竟什麼都沒有。』光聽后非常高興，行禮感謝后離開了。有客人問：『儒、釋（佛教）、道三教的相同和不同之處在哪裡？』禪師說：『心量大的人運用它們，就會發現它們是相同的。心胸狹隘的人執著於它們，就會發現它們是不同的。從同一個本性上產生作用，因為見解的差別而形成三種不同的教派。迷惑或覺悟在於人，不在於教派的相同或不同。』

△唐朝建陽的志賢禪師

姓江，從小就心性剛強正直，很小的時候就遵守規矩。出家后，受了具足戒。學習並品嚐漸教的教義，守護自己的六根（眼、耳、鼻、舌、身、意）。堅守節操，修養心性，不違背戒律規範。大寶元年（742年）在本邑的佛跡嶺跟隨道一禪師開始聽聞頓悟的宗旨。汲水、拾柴，只致力於勤勞刻苦。後來遊歷四方，看到金華山的赤松洞鬱林峻嶺，泉湖百步，喜歡那裡的幽靜奇特，就在山頂居住下來。鄉下的老人用香、米、蔬菜來供養他。當時天大旱，禪師對著天空擊打石頭，謾罵諸龍說：『如果是業力深重的畜生，沒有能力降雨也就算了。那些菩薩龍王為什麼不遵守佛的敕令來拯救百姓？』

English version: For a long time, people have been seeking the entirety of enlightenment, yet they are迷 (mí, deluded) within the Dharma, searching externally. Therefore, for those who understand the path of liberation, whether walking, standing, sitting, or lying down, everything is the Dao (道, the Way). For those who awaken to the Dharma, whether acting freely or remaining at ease, everything is the Dharma. Guang then asked, 'Does the great void possess the intelligence of living beings? Is the true mind influenced by good and evil? Are those who are greedy and lustful in accordance with the Dao? Can those who are attached to right and wrong have a clear understanding? Do those whose minds arise upon contact with external circumstances have 定 (dìng, concentration)? Do those who dwell in solitude possess wisdom? Do those who are arrogant and conceited possess 我 (wǒ, ego)? Do those who are attached to emptiness or existence possess wisdom? Can the wisdom of those who seek textual proof, those who practice asceticism to seek Buddhahood, those who seek Buddhahood outside of their own minds, and those who are attached to the idea that their own mind is Buddha be called the Dao?' Please, Zen Master, explain each of these points for me. The Zen Master said, 'The great void does not produce the intelligence of living beings. The true mind is not influenced by good and evil. Those who are deeply addicted to desires have shallow roots. Those who argue about right and wrong have not yet attained understanding. Those whose minds arise upon contact with external circumstances lack concentration. Those who forget skillful means in solitude have沉 (chén, sunken) wisdom. Those who are arrogant and conceited have a strengthened 我 (wǒ, ego). Those who are attached to emptiness or existence are all foolish. Those who seek textual proof become even more滯 (zhì, stagnant). Those who practice asceticism to seek Buddhahood are all迷 (mí, deluded). Those who seek Buddhahood outside of their own minds are heretics. Those who are attached to the idea that their own mind is Buddha are possessed by demons.' (The person) said, 'If that is the case, then is there ultimately nothing at all?' The Zen Master said, 'Ultimately, there is great virtue, not ultimately nothing at all.' Guang was overjoyed, bowed in gratitude, and departed. A guest asked, 'What are the similarities and differences between Confucianism, Buddhism (釋, Shì), and Daoism?' The Zen Master said, 'Those with a large capacity use them and find them to be the same. Those with a small capacity cling to them and find them to be different. From the same one nature arises function, and due to differences in views, three different teachings are formed. Delusion or enlightenment depends on the person, not on the similarities or differences of the teachings.'

△ Zen Master Zhixian of Jianyang during the Tang Dynasty (618-907)

His surname was Jiang. From a young age, he was strong and upright in character, and he followed the rules. After leaving home, he received the full precepts. He studied and tasted the teachings of the gradual path, guarding his six roots (eyes, ears, nose, tongue, body, and mind). He upheld his integrity, cultivated his mind, and did not violate the precepts. In the first year of the Dabao era (742) in his native county's Foji Ridge, he began to hear the sudden teachings from Zen Master Daoyi. He drew water and gathered firewood, focusing only on diligence and hard work. Later, he traveled around and saw the Chisong Cave and Yulin Junling of Jinhua Mountain, and the Quanhu Baibu. Pleased by their tranquility and uniqueness, he resided on the mountaintop. The old villagers provided him with incense, rice, and vegetables. At that time, there was a great drought. The Zen Master struck stones in the sky and cursed the dragons, saying, 'If you are beasts burdened by heavy karma and unable to bring rain, then so be it. But why do the Bodhisattva Dragon Kings not obey the Buddha's decree to save the people?'

【English Translation】 Modern Chinese translation: For a long time, people have been seeking the entirety of enlightenment, yet they are deluded within the Dharma, searching externally. Therefore, for those who understand the path of liberation, whether walking, standing, sitting, or lying down, everything is the Dao (the Way). For those who awaken to the Dharma, whether acting freely or remaining at ease, everything is the Dharma. Guang then asked, 'Does the great void possess the intelligence of living beings? Is the true mind influenced by good and evil? Are those who are greedy and lustful in accordance with the Dao? Can those who are attached to right and wrong have a clear understanding? Do those whose minds arise upon contact with external circumstances have concentration? Do those who dwell in solitude possess wisdom? Do those who are arrogant and conceited possess ego? Do those who are attached to emptiness or existence possess wisdom? Can the wisdom of those who seek textual proof, those who practice asceticism to seek Buddhahood, those who seek Buddhahood outside of their own minds, and those who are attached to the idea that their own mind is Buddha be called the Dao?' Please, Zen Master, explain each of these points for me. The Zen Master said, 'The great void does not produce the intelligence of living beings. The true mind is not influenced by good and evil. Those who are deeply addicted to desires have shallow roots. Those who argue about right and wrong have not yet attained understanding. Those whose minds arise upon contact with external circumstances lack concentration. Those who forget skillful means in solitude have sunken wisdom. Those who are arrogant and conceited have a strengthened ego. Those who are attached to emptiness or existence are all foolish. Those who seek textual proof become even more stagnant. Those who practice asceticism to seek Buddhahood are all deluded. Those who seek Buddhahood outside of their own minds are heretics. Those who are attached to the idea that their own mind is Buddha are possessed by demons.' (The person) said, 'If that is the case, then is there ultimately nothing at all?' The Zen Master said, 'Ultimately, there is great virtue, not ultimately nothing at all.' Guang was overjoyed, bowed in gratitude, and departed. A guest asked, 'What are the similarities and differences between Confucianism, Buddhism, and Daoism?' The Zen Master said, 'Those with a large capacity use them and find them to be the same. Those with a small capacity cling to them and find them to be different. From the same one nature arises function, and due to differences in views, three different teachings are formed. Delusion or enlightenment depends on the person, not on the similarities or differences of the teachings.'

△ Zen Master Zhixian of Jianyang during the Tang Dynasty (618-907 AD)

His surname was Jiang. From a young age, he was strong and upright in character, and he followed the rules. After leaving home, he received the full precepts. He studied and tasted the teachings of the gradual path, guarding his six roots (eyes, ears, nose, tongue, body, and mind). He upheld his integrity, cultivated his mind, and did not violate the precepts. In the first year of the Dabao era (742 AD) in his native county's Foji Ridge, he began to hear the sudden teachings from Zen Master Daoyi. He drew water and gathered firewood, focusing only on diligence and hard work. Later, he traveled around and saw the Chisong Cave and Yulin Junling of Jinhua Mountain, and the Quanhu Baibu. Pleased by their tranquility and uniqueness, he resided on the mountaintop. The old villagers provided him with incense, rice, and vegetables. At that time, there was a great drought. The Zen Master struck stones in the sky and cursed the dragons, saying, 'If you are beasts burdened by heavy karma and unable to bring rain, then so be it. But why do the Bodhisattva Dragon Kings not obey the Buddha's decree to save the people?'

乎。敲石才畢。霈然雨作。婺人咸悅。后游長安。名公碩德共請師為太守功德之師。師凜然不顧。明日遂行登五臺。尋止太原甘泉寺。道俗學禪者接踵交集。咸資法味。后無疾主坐化。敕謚大遠禪師。

△五代浦城夢筆山和尚

亡其名。得法于雪峰存禪師。僧問如何是佛。師曰不誑汝。曰莫便是否。師曰汝誑他。閩王請齋問師還將得筆來也無。師曰不是稽山繡管。慚非月里兔毫。大王既垂顧問。山僧敢不通呈。又問如何是法王。師曰不是夢筆家風。

△五代建安白雲寺約禪師

得法于翠微學禪師。僧問不坐偏空堂。不居無學位。此人合向甚麼處安置。師曰青天無電影。韶國師參。師問甚處來。韶曰江北來。曰船來陸來。韶曰船來。師曰還逢見魚鱉么。韶曰往往遇之。師曰遇時作么生。韶曰咄縮頭去。師大笑。塔在今白雲寺后。

國師如鵬。搏白雲如太空。國師如龍。驤白雲如大海。觀者徒知賞國師之駿逸。而不知其被白雲活埋。迨今猶未起在。

△五代建安白雲山令弇禪師

得法于羅山閑和尚。上堂曰。遣往先生門。誰云對喪主。珍重。僧問己事未明以何為驗。師曰木鏡照素容。曰驗后如何。師曰不爭多。問。三臺有請。四眾臨筵。既處當仁。請師一唱。師曰要唱也不難

【現代漢語翻譯】現代漢語譯本：於是，敲石儀式剛結束，就下起了大雨，婺州（古代地名）的人們都非常高興。後來，這位禪師遊歷長安（唐朝都城），許多有名望的賢達人士共同邀請他擔任太守府的功德之師。禪師態度堅決地拒絕了，第二天就動身前往五臺山。之後，他住在太原（今山西太原）的甘泉寺，前來學習禪法的僧人和俗人絡繹不絕，都從他那裡獲得了佛法的滋養。後來，禪師沒有生病，安詳地坐化圓寂。皇帝追諡他為大遠禪師。

△五代浦城夢筆山和尚

這位和尚的名字已經失傳，他從雪峰存禪師那裡得到了佛法。有僧人問：『什麼是佛？』禪師說：『我不欺騙你。』僧人問：『莫非就是這個嗎？』禪師說：『你欺騙了他。』閩王（五代時期閩國的君主）請禪師齋飯，問他：『還帶著筆來嗎？』禪師說：『不是稽山（山名）的精美毛筆，慚愧不是月宮裡玉兔的毫毛。大王既然垂問，山僧怎敢不通報呈上？』又問：『什麼是法王？』禪師說：『不是夢筆山的家風。』

△五代建安白雲寺約禪師

他從翠微學禪師那裡得到了佛法。有僧人問：『不坐在空寂的禪堂里，不居住在無學的境界中，這個人應該安置在哪裡？』禪師說：『青天沒有電影。』韶國師（人名，國師是古代對有很高聲望的僧人的尊稱）參拜禪師，禪師問：『從哪裡來？』韶說：『從江北來。』禪師問：『是乘船來的還是走陸路來的？』韶說：『乘船來的。』禪師問：『還遇到魚鱉了嗎？』韶說：『經常遇到。』禪師問：『遇到的時候怎麼樣？』韶說：『咄！縮頭回去了。』禪師大笑。他的塔現在在白雲寺後面。

國師像大鵬一樣，搏擊白雲如同在太空中翱翔；國師像龍一樣，騰躍在白雲中如同在大海里馳騁。觀看的人只知道欣賞國師的雄健灑脫，卻不知道他被白雲活埋了，到現在還沒有起來。

△五代建安白雲山令弇禪師

他從羅山閑和尚那裡得到了佛法。禪師上堂說法時說：『派遣前往先生的門前，誰說面對的是喪主？珍重。』有僧人問：『自己（修行）的事情還沒有明白，用什麼來驗證？』禪師說：『用木鏡照素顏。』僧人問：『驗證之後怎麼樣？』禪師說：『不會增多。』問：『三臺（指朝廷重臣）有請，四眾（比丘、比丘尼、優婆塞、優婆夷）聚集在宴席上，既然身處當仁不讓的位置，請禪師唱一曲。』禪師說：『要唱也不難。』

【English Translation】 English version: Thereupon, as soon as the stone-knocking ceremony was completed, a heavy rain began to fall, and the people of Wuzhou (ancient place name) were all delighted. Later, the Chan master traveled to Chang'an (capital of the Tang Dynasty), where many renowned and virtuous individuals jointly invited him to serve as the merit master of the prefect's office. The Chan master resolutely declined and set off for Mount Wutai the next day. Afterward, he resided at Ganquan Temple in Taiyuan (present-day Taiyuan, Shanxi), where monks and laypeople flocked to him to study Chan, all receiving nourishment from his Dharma teachings. Later, the Chan master passed away peacefully in a seated posture without illness. The emperor posthumously bestowed upon him the title of Great Far-Reaching Chan Master.

△ Monk of Mengbi Mountain, Pucheng, Five Dynasties

His name has been lost. He obtained the Dharma from Chan Master Xuefeng Cun. A monk asked, 'What is Buddha?' The master said, 'I do not deceive you.' The monk asked, 'Is that it then?' The master said, 'You deceive him.' The King of Min (ruler of the Min Kingdom during the Five Dynasties period) invited the master for a vegetarian meal and asked, 'Did you bring your brush?' The master said, 'It is not the exquisite brush of Mount Ji, and I am ashamed that it is not the hare's fur from the moon palace. Since Your Majesty has inquired, how dare this mountain monk not report and present it?' He also asked, 'What is the Dharma King?' The master said, 'It is not the family style of Mengbi Mountain.'

△ Chan Master Yue of Baiyun Temple, Jian'an, Five Dynasties

He obtained the Dharma from Chan Master Cuiwei Xue. A monk asked, 'Not sitting in the hall of emptiness, not dwelling in the realm of no-learning, where should this person be placed?' The master said, 'The blue sky has no shadows.' National Teacher Shao (personal name, National Teacher is an ancient honorific title for monks of high renown) paid respects to the master. The master asked, 'Where do you come from?' Shao said, 'From Jiangbei.' The master asked, 'By boat or by land?' Shao said, 'By boat.' The master asked, 'Did you encounter fish and turtles?' Shao said, 'Often.' The master asked, 'What happened when you encountered them?' Shao said, 'Doh! They retracted their heads and left.' The master laughed heartily. His pagoda is now behind Baiyun Temple.

The National Teacher is like a roc, soaring through the white clouds as if in space; the National Teacher is like a dragon, leaping in the white clouds as if in the vast ocean. Observers only know to admire the National Teacher's vigor and grace, but they do not know that he has been buried alive by the white clouds and has not yet risen.

△ Chan Master Lingyan of Baiyun Mountain, Jian'an, Five Dynasties

He obtained the Dharma from Monk Luoshan Xian. The Chan master said during an Dharma talk: 'Dispatch to the front of the teacher's door, who says that they are facing the master of mourning? Treasure this.' A monk asked, 'If one's own (practice) is not yet clear, what should be used to verify it?' The master said, 'Use a wooden mirror to reflect a plain face.' The monk asked, 'What happens after verification?' The master said, 'It will not increase.' Asked, 'The Three Ministers (referring to important officials of the court) have invited, and the four assemblies (bhikshus, bhikshunis, upasakas, upasikas) are gathered at the banquet. Since you are in a position where you should not refuse, please sing a song.' The master said, 'It is not difficult to sing.'

。曰便請。師曰夜靜水寒魚不食。滿船空載月明歸。

△五代建安白雲山智作禪師

永真朱氏子。容若梵僧。禮鼓山晏國師披剃。一日鼓山上堂召大眾。眾皆回眸。山披襟示之。眾罔措。唯師獨朗悟厥旨。入室印證。又參次。山召曰近前來。師近前。山曰南泉喚院主意作么生。師斂手端容退身而立。山莞然奇之。建州大守陳誨請住白雲。上堂曰。還有人向宗乘中致得一問來么。待山僧向宗乘中答。時有僧出禮拜。師便歸方丈。問如何是髑髏里眼睛。師曰泥牛入海。問如何是主中主。師曰汝還具眼么。曰恁么則學人歸堂去也。師曰猢猻入布袋。問如何是延平津。師曰萬古水溶溶。曰如何是延平劍。師曰速湏退步。曰未審津之與劍是同是異。師曰可惜許。次遷奉先。僧問如何是奉先境。師曰一任觀看。曰如何是境中人。師曰莫無禮。問如何是奉先家風。師曰即今在甚麼處。曰恁么則大眾有賴也。師曰干汝甚麼事。問如何是為人一句。師曰不是奉先道不得。問如何是枯木里龍吟。師曰火里蓮生。卒謚真寂。

△宋甌寧可勛禪師

姓朱氏。法嗣法眼益。公住宣州興福院。僧問如何是興福正主。師曰阇黎不識。曰莫祇這便是么。師曰縱未歇狂頭亦不失。問如何是道。曰勤而行之。問何云法空。師曰不空

【現代漢語翻譯】現代漢語譯本：（僧人）說：『請（您）說。』智作禪師說：『夜深人靜，水冷魚不上鉤，滿船空空地載著月光而歸。』

△五代（907年-960年）建安白雲山智作禪師

（智作禪師是）永真朱氏的兒子，容貌像梵僧。他向鼓山晏國師行禮並剃度出家。一天，鼓山國師上堂說法，召集大眾。大眾都回頭看他。國師敞開衣襟給他們看，大眾都迷惑不解。只有智作禪師獨自領悟了其中的旨意，進入內室得到印證。他又去參拜國師，國師召喚說：『近前來。』智作禪師走近前。國師說：『南泉（指南泉普愿禪師）喚院主，意圖是什麼？』智作禪師收手端正儀容，退身站立。國師笑著認為他很奇特。建州大守陳誨請他住持白雲山。上堂說法時說：『還有人能從宗乘（佛教宗旨）中提出一個問題嗎？我來從宗乘中回答。』當時有個僧人出來禮拜。智作禪師便回到方丈室。有人問：『什麼是髑髏（dú lóu，頭蓋骨）里的眼睛？』智作禪師說：『泥牛入海。』問：『什麼是主中主？』智作禪師說：『你還長著眼睛嗎？』（僧人）說：『既然這樣，那麼學人告退回堂了。』智作禪師說：『猢猻（hú sūn，猴子）入布袋。』問：『什麼是延平津？』智作禪師說：『萬古水溶溶。』問：『什麼是延平劍？』智作禪師說：『速須退步。』（僧人）說：『不知道津（渡口）與劍是相同還是相異？』智作禪師說：『可惜啊。』之後遷往奉先。僧人問：『什麼是奉先境？』智作禪師說：『一任觀看。』問：『什麼是境中人？』智作禪師說：『莫無禮。』問：『什麼是奉先家風？』智作禪師說：『即今在什麼處？』（僧人）說：『既然這樣，那麼大眾有賴了。』智作禪師說：『幹你什麼事？』問：『什麼是為人一句？』智作禪師說：『不是奉先說不得。』問：『什麼是枯木里龍吟？』智作禪師說：『火里蓮生。』圓寂后謚號為真寂。

△宋（960年-1279年）甌寧可勛禪師

（可勛禪師）姓朱，是法眼益禪師的法嗣。可勛禪師住持宣州興福院。僧人問：『什麼是興福正主？』可勛禪師說：『阇黎（dū lí，梵語，意為弟子）不認識。』（僧人）說：『莫非就是這個嗎？』可勛禪師說：『縱然沒有停止狂妄的念頭，也沒有失去（本性）。』問：『什麼是道？』（可勛禪師）說：『勤奮地去實行它。』問：『如何說法是空？』（可勛禪師）說：『不空。』

【English Translation】 English version: Said, 'Please speak.' The Master said, 'The night is quiet, the water is cold, and the fish do not bite. The boat is empty, carrying only the bright moonlight home.'

△ Chan Master Zhizuo of Baiyun Mountain in Jian'an during the Five Dynasties (907-960 AD)

Master Zhizuo was the son of the Zhu family of Yongzhen, with the appearance of a Brahman monk. He paid respects to National Teacher Yan of Gushan and had his head shaved to become a monk. One day, National Teacher Gu-shan ascended the hall and summoned the assembly. The assembly all turned their heads to look. The National Teacher opened his robe to show them, and the assembly was at a loss. Only Master Zhizuo alone understood the meaning, entered the room and received confirmation. He then visited the National Teacher again, who summoned him, saying, 'Come closer.' Master Zhizuo approached. The National Teacher said, 'What was Nanquan's (referring to Zen Master Nanquan Puyuan) intention in calling the abbot?' Master Zhizuo folded his hands, straightened his appearance, and stepped back to stand. The National Teacher smiled and found him remarkable. Chen Hui, the governor of Jianzhou, invited him to reside at Baiyun Mountain. When he ascended the hall to preach, he said, 'Is there anyone who can ask a question from within the Zongcheng (Buddhist tenets)? I will answer from within the Zongcheng.' At that time, a monk came out and bowed. Master Zhizuo then returned to his abbot's room. Someone asked, 'What are the eyes in the skull (dú lóu, skull)?' Master Zhizuo said, 'A clay ox enters the sea.' Asked, 'What is the master of masters?' Master Zhizuo said, 'Do you still have eyes?' The (monk) said, 'In that case, this student will take his leave and return to the hall.' Master Zhizuo said, 'A monkey (hú sūn, monkey) enters a bag.' Asked, 'What is Yanping Ford?' Master Zhizuo said, 'The water has been flowing for ages.' Asked, 'What is the Yanping Sword?' Master Zhizuo said, 'Quickly retreat.' The (monk) said, 'I don't know whether the ford and the sword are the same or different?' Master Zhizuo said, 'What a pity.' Later, he moved to Fengxian. A monk asked, 'What is the realm of Fengxian?' Master Zhizuo said, 'Look as you please.' Asked, 'What is the person in the realm?' Master Zhizuo said, 'Don't be rude.' Asked, 'What is the family style of Fengxian?' Master Zhizuo said, 'Where is it now?' The (monk) said, 'In that case, the assembly is relying on you.' Master Zhizuo said, 'What business is it of yours?' Asked, 'What is a word for the sake of others?' Master Zhizuo said, 'It cannot be spoken if it is not Fengxian.' Asked, 'What is the dragon's roar in the dry wood?' Master Zhizuo said, 'A lotus grows in the fire.' After his death, he was given the posthumous title of True Stillness.

△ Chan Master Kexun of Ouning during the Song Dynasty (960-1279 AD)

Master Kexun's surname was Zhu, and he was a Dharma heir of Zen Master Fayanyi. Master Kexun resided at Xingfu Temple in Xuanzhou. A monk asked, 'What is the true master of Xingfu?' Master Kexun said, 'The Acharya (dū lí, Sanskrit, meaning disciple) does not know.' The (monk) said, 'Could it be this?' Master Kexun said, 'Even if you have not stopped your wild thoughts, you have not lost (your original nature).' Asked, 'What is the Dao?' (Master Kexun) said, 'Diligently practice it.' Asked, 'How do you say the Dharma is empty?' (Master Kexun) said, 'Not empty.'

。有偈示眾曰。秋江煙島晴。鷗鷺行行立。不念觀世音。爭知普門入。

△宋建陽澄湜禪師

參百丈恒和尚得旨。出住廬山棲賢寺。僧問趙州橋度驢度馬。三峽石橋當度何人。師曰蝦蟆蚯蚓。曰恁么則物物盡沾恩。師曰踏不著。問。仙洞昨朝師罷唱。棲賢今日請師宣。師曰來日又作么生。曰未審如何領會。師曰箭過新羅。問如何是佛。師曰張三李四。問古人斬蛇意旨如何。師曰猶未知痛癢。問此是選佛境心空及第歸。師曰不才謹退。晚參。師曰早晨不與諸人相見。今晚不可無言。便下座。問。毗目仙人執善財手見微塵諸佛。祇如未執手時見個甚麼。師曰如今又見個甚麼。上堂。良久曰。幸好一盤飯不可糝椒姜。雖然如是。試唼啖看。便下座。師天性高簡。律身精嚴。動不逾軌。暮年三終藏經。以坐閱為未敬。則立誦行披之。黃龍南禪師初遊方。年甚少。從之屢年。故其平生所為多取法焉。嘗曰棲賢和尚定從天人中來叢林標表也。雪竇禪師嘗依之。不合而去。作獅子峰詩曰。踞地盤空勢未休。爪牙安肯混常流。天教生在千峰上。不得云擎也出頭。

禪學晚進妄意高遠。輒謂戒律不足持。三藏不足閱。傲然自恣。以為身在三界之外。而不知已落泥犁之中矣。今觀湜禪師律身精嚴。動不逾矩。晚年三閱藏

【現代漢語翻譯】現代漢語譯本：有偈語開示眾人說：『秋天的江面煙霧迷濛，島嶼晴朗，鷗鳥和鷺鳥一行行地站立。如果不念誦觀世音菩薩的名號，怎麼知道進入普門示現的法門呢？』

△宋朝建陽的澄湜禪師

參訪百丈恒和尚后領悟禪宗宗旨。後來到廬山棲賢寺擔任住持。有僧人問：『趙州橋度驢度馬，三峽石橋應當度化什麼人？』澄湜禪師回答：『蝦蟆和蚯蚓。』僧人說：『這樣說來，萬物都沾染了恩澤。』澄湜禪師說：『（你）踏不著。』問：『仙洞昨天師父停止了唱誦，棲賢寺今天請師父宣講。』澄湜禪師說：『明天又怎麼樣呢？』僧人說：『不知道該如何領會。』澄湜禪師說：『箭已射過新羅（公元935年-965年）。』問：『什麼是佛？』澄湜禪師說：『張三李四。』問：『古人斬蛇的意旨是什麼？』澄湜禪師說：『（你）還不知道痛癢。』問：『這是選佛境心空及第歸。』澄湜禪師說：『不才，謹此告退。』

晚間禪師開示說：『早晨沒有和各位相見，今晚不可沒有話說。』說完便走下座位。有僧人問：『毗目仙人執善財童子的手，見到微塵數目的諸佛，如果還沒有執手時，（仙人）見到的是什麼？』澄湜禪師說：『如今又見到的是什麼？』

上堂說法時，澄湜禪師沉默良久后說：『幸好有一盤飯，不要摻和花椒和生薑。雖然是這樣，試試看吃一口。』說完便走下座位。澄湜禪師天性高潔簡樸，約束自己非常嚴格，一舉一動都不越規矩。晚年三次通讀藏經，認為只是坐著閱讀還不夠恭敬，於是站立著誦讀，行走時披閱。黃龍南禪師最初遊歷四方時，年紀很小，跟隨澄湜禪師多年，所以他一生所作所為大多傚法澄湜禪師。黃龍南禪師曾經說：『棲賢和尚一定是天人下凡，是叢林中的表率。』雪竇禪師曾經依止澄湜禪師，後來因為不合而離開，作《獅子峰詩》說：『踞地盤空氣勢未止，爪牙怎肯混同凡流。天教你生在千峰之上，即使雲朵托舉也難出頭。』

禪學後輩妄自尊大，認為戒律不值得遵守，三藏經書不值得閱讀，傲慢放縱，以為自己身在三界之外，卻不知道已經落入地獄之中了。現在看澄湜禪師約束自己非常嚴格，一舉一動都不越規矩，晚年三次通讀藏經。

【English Translation】 English version: There is a verse to instruct the assembly, saying: 'The autumn river is misty and the islands are clear, egrets and herons stand in rows. If you do not recite the name of Avalokiteśvara (觀世音菩薩, Bodhisattva of Compassion), how can you know how to enter the Dharma gate of Universal Manifestation (普門, Universal Door)?'

△ Chan Master Chengshi (澄湜禪師) of Jianyang (建陽) in the Song Dynasty (宋朝, 960-1279)

After visiting the Venerable Heng (恒和尚) of Baizhang (百丈), he attained the essence of Chan. Later, he went to Qixian Temple (棲賢寺) on Mount Lu (廬山) to serve as abbot. A monk asked: 'Zhao Zhou Bridge (趙州橋) ferries donkeys and horses, what should the Three Gorges Stone Bridge (三峽石橋) ferry?' Chan Master Chengshi replied: 'Toads and earthworms.' The monk said: 'In that case, all things are blessed.' Chan Master Chengshi said: '(You) cannot step on it.' Asked: 'Yesterday, the master stopped chanting in the Immortal Cave (仙洞), today Qixian Temple invites the master to preach.' Chan Master Chengshi said: 'What about tomorrow?' The monk said: 'I don't know how to understand.' Chan Master Chengshi said: 'The arrow has passed Silla (新羅, 57 BC – 935 AD).' Asked: 'What is Buddha?' Chan Master Chengshi said: 'Zhang San (張三) and Li Si (李四).' Asked: 'What is the meaning of the ancients cutting the snake?' Chan Master Chengshi said: '(You) still don't know the pain.' Asked: 'This is the selection of the Buddha realm, the mind is empty and returns home.' Chan Master Chengshi said: 'I am not talented, I respectfully withdraw.'

In the evening, the Chan master gave instructions, saying: 'I didn't see you in the morning, but I can't be silent tonight.' After speaking, he stepped down from his seat. A monk asked: 'Vipashyin (毗目仙人) held the hand of Sudhana (善財童子) and saw Buddhas as numerous as dust particles. If he hadn't held his hand, what would (the immortal) have seen?' Chan Master Chengshi said: 'What do you see now?'

When ascending the hall to preach, Chan Master Chengshi was silent for a long time and then said: 'Fortunately, there is a plate of rice, don't mix it with peppercorns and ginger. Even so, try to take a bite.' After speaking, he stepped down from his seat. Chan Master Chengshi was naturally noble and simple, and he strictly disciplined himself, and his every move did not exceed the rules. In his later years, he read the Tripitaka (藏經) three times, and thought that just sitting and reading was not respectful enough, so he stood and recited, and read while walking. When Chan Master Huanglong Nan (黃龍南禪師) first traveled around, he was very young and followed Chan Master Chengshi for many years, so most of his actions in his life followed Chan Master Chengshi. Chan Master Huanglong Nan once said: 'Zen Master Qixian must be a celestial being who has descended to earth and is a model for the Sangha.' Chan Master Xuedou (雪竇禪師) once relied on Chan Master Chengshi, but later left because of disagreement, and wrote the poem 'Lion Peak (獅子峰詩)': 'The momentum of occupying the ground and circling the sky has not stopped, how can the claws and teeth be mixed with ordinary people. Heaven teaches you to be born on thousands of peaks, and even if the clouds hold you up, it is difficult to get ahead.'

Later generations of Chan scholars are arrogant and think that the precepts are not worth following and the Tripitaka is not worth reading. They are arrogant and indulgent, thinking that they are outside the Three Realms (三界), but they do not know that they have fallen into hell. Now, seeing that Chan Master Chengshi strictly disciplines himself and does not exceed the rules in every move, he read the Tripitaka three times in his later years.

經以坐閱為未敬。乃立頌行披之。嗚呼。真萬世標表也。雪竇不合而去。自是雪竇不柰習氣何。若黃龍南可謂善依人者。

△宋建陽惟珍禪師

天資和雅。篤于杜多之行。嘗搭粗布僧伽黎。韻致高古。叢林有珍布衲之名。參慈明和尚得旨。出住洪州百丈山。作開山大智禪師贊曰。要識百丈祖師。只這目前便是。若更顧佇思量。何止落在第二。向未遭喝已前識渠面目。尋扭住作聲時全無巴鼻。誰云馬駒踏殺天下人。出得這一個恁么衰氣。元來不直半分。始解兒孫滿地。上堂曰。巖頭和尚用三文錢索得個妻。祇解撈蝦捷蜆。要且不要生男育女。直至於今門風斷絕。大眾要知奯公妻么。百丈今日不惜唇吻與你注破。蓬𩯭荊釵世所希。布裙猶是稼時衣。僧問牛頭未見四祖為甚麼百鳥衘花獻。師曰有錢千里通。曰見后為甚麼不衘花。師曰無錢隔壁聾。問達磨未來時如何。師曰六六三十六。曰來后如何。師曰九九八十一。問如何是祖師西來意。師曰木耳樹頭生。問一切法是佛法意旨如何。師曰一重山下一重人。問。上行下效未是作家。背楚投吳方為達士。豈不是和尚語。師曰是。曰父財子用也。師曰汝試用看。僧擬議。師便打。上堂。天臺普請人人知有。南嶽遊山又作么生。會則燈籠笑你。不會有眼如盲。

△

【現代漢語翻譯】現代漢語譯本：認為坐著閱讀經典是不夠恭敬的，於是站立誦讀並披閱。唉！這真是萬世的榜樣啊。雪竇禪師不合時宜地離開了，從此雪竇禪師也無法擺脫自己的習氣。如果說黃龍南禪師可以說是善於依靠他人的人。

△宋朝建陽惟珍禪師

天性溫和文雅，專心苦行。曾經披著粗布僧伽黎（僧侶的袈裟），風韻高雅古樸。叢林中稱他為『珍布衲』。參拜慈明和尚（禪師名號）后領悟佛法宗旨。出任洪州百丈山（山名）住持。作《開山大智禪師贊》說：『想要認識百丈祖師（懷海禪師），就是這眼前的一切。如果再顧慮思量，那就落入下乘了。』在還沒被呵斥之前就認識了他的面目，等到扭住他讓他出聲時，卻完全沒有把柄。誰說馬駒踏殺了天下人？結果卻如此衰敗。原來一文不值，這才明白兒孫滿堂的道理。上堂說法時說：『巖頭和尚（禪師名號）用三文錢娶了個妻子，只會撈蝦摸蜆。而且還不要生兒育女，直到如今門風斷絕。大眾想知道奯公（人名）的妻子是什麼樣的嗎？百丈（惟珍禪師自稱）今天不惜口舌，為你們點破。蓬頭荊釵世間少見，粗布裙子還是農忙時穿的。』有僧人問：『牛頭山法融禪師未見四祖道信禪師時，為什麼百鳥銜花獻給他？』禪師說：『有錢千里通。』僧人問：『見面后為什麼不銜花？』禪師說：『無錢隔壁聾。』問：『達摩祖師（菩提達摩）未來中國時如何？』禪師說：『六六三十六。』問：『來之後如何？』禪師說：『九九八十一。』問：『如何是祖師西來意？』禪師說：『木耳樹頭生。』問：『一切法是佛法，意旨如何？』禪師說：『一重山下一重人。』問：『上行下效，還不是真正的修行人。背叛楚國投奔吳國，才是通達事理的人。這難道不是和尚您說的話嗎？』禪師說：『是。』僧人說：『這是父輩的財產讓兒子用啊。』禪師說：『你試著用用看。』僧人猶豫不決，禪師就打了他。上堂說法：『天臺山（山名）普請（指寺院集體勞作）人人都知道，南嶽（山名）遊山又該如何呢？明白了這個道理，燈籠也會嘲笑你；不明白，有眼也如同瞎子。』

【English Translation】 English version: He considered sitting and reading the scriptures as disrespectful, so he stood and recited and perused them. Alas! This is truly a model for all ages. Zen Master Xuedou left unsuitably, and from then on, Zen Master Xuedou could not overcome his habits. If Zen Master Huanglong Nan can be said to be good at relying on others.

△ Zen Master Weizhen of Jianyang, Song Dynasty (960-1279)

He was gentle and refined by nature, and devoted to the practice of dhuta (ascetic practices). He often wore a coarse cloth sanghati (monk's robe), with an elegant and ancient demeanor. In the monastery, he was known as 'Zhen, the Cloth-Wearing Monk'. He attained the essence of the Dharma after visiting Zen Master Ciming. He became the abbot of Mount Baizhang in Hongzhou. He wrote a eulogy for the founding abbot, Zen Master Dazhi, saying: 'If you want to know the Patriarch Baizhang (Huaihai Zen Master), it is just what is before your eyes. If you hesitate and contemplate further, you will fall into a secondary position.' Before being shouted at, he recognized his face; when he was grabbed and made to speak, there was no handle to grasp. Who says the colt trampled all the people in the world? The result is so decadent. Originally worthless, only then did he understand the principle of having many descendants. When he ascended the platform to preach, he said: 'Zen Master Yantou (Zen Master's name) used three coins to marry a wife, only knowing how to catch shrimp and shellfish. Moreover, he did not want to have sons and daughters, and until now, his family style has been cut off. Do you want to know what the wife of 奯公 (person's name) is like? Baizhang (Zen Master Weizhen referring to himself) will not hesitate to reveal it to you today. Disheveled hair and a thorn hairpin are rare in the world, and the coarse cloth skirt is still worn during the farming season.' A monk asked: 'When Niutoushan Farong Zen Master had not yet met the Fourth Patriarch Daoxin Zen Master, why did hundreds of birds carry flowers to offer to him?' The Zen Master said: 'With money, you can go thousands of miles.' The monk asked: 'Why didn't they carry flowers after meeting him?' The Zen Master said: 'Without money, you are deaf next door.' Asked: 'What was it like when Bodhidharma (達摩祖師) had not yet come to China?' The Zen Master said: 'Six sixes are thirty-six.' Asked: 'What is it like after coming?' The Zen Master said: 'Nine nines are eighty-one.' Asked: 'What is the meaning of the Patriarch's coming from the West?' The Zen Master said: 'Wood ear mushrooms grow on the tree.' Asked: 'What is the meaning of all dharmas being the Buddha-dharma?' The Zen Master said: 'One mountain below another person.' Asked: 'Those above act, and those below follow, is not yet a true practitioner. Betraying Chu and joining Wu is a wise person. Isn't this what you, the monk, said?' The Zen Master said: 'Yes.' The monk said: 'This is the father's property for the son to use.' The Zen Master said: 'Try using it.' The monk hesitated, and the Zen Master hit him. Ascending the platform to preach: 'Everyone knows about the general labor (referring to collective labor in the monastery) on Mount Tiantai (mountain name), but what about visiting Mount Nan (mountain name)? If you understand this principle, the lantern will laugh at you; if you don't understand, having eyes is like being blind.'

宋政和定峰寺曉宣禪師

法嗣國慶宗禪師。僧問如何是祖師西來意。師曰云收千岳翠。曰如何領會。師曰雨洗百花鮮。問學人上來請師垂示。師曰。江澄秋夜月。風掃曉天霞。曰一句才聞流通千古。師曰汝作么生會。僧喝。師更打出。

△宋甌寧開元寺瑩禪師

得法于云居舜和尚。上堂。有一面鏡到處懸掛。凡聖不來。誰上誰下。遂拈拄杖曰。這個是拄杖。那個是鏡。良久曰。萬古碧潭空界月。再三撈捷始應知。又曰。悠悠忽忽。東涌西沒。無害無傷。穿皮透骨。平等應用。非心非佛。拶破面門。個是何物。古人無端謂遼天鶻。無眼者看取力口希。咄咄咄。以拂子擊禪床。下座。

△宋建安如瑰禪師

姓魏氏。得法于長蘆信和尚。出住平江府萬壽寺。開堂日僧問如何是蘇臺境。師曰。山橫師子秀。水接太湖清。曰如何是境中人。師曰。衣冠皇宋后。禮樂大周前。師凡見僧必問近日如何。僧擬對即拊其背曰不可思議。將示寂。眾復曰不可思議。乃合掌而終。賜號證悟。

△宋建安白雲崇梵寺余禪師

參云居舜和尚。得蒙密印。出住白雲。僧問。臨濟喝少遇知音。德山棒難逢作者。和尚今日作么生。師曰。山僧被你一問。直得退身三步。脊背汗流。曰作家宗師今日遭遇。師曰

【現代漢語翻譯】現代漢語譯本宋政和（1111-1118）定峰寺曉宣禪師

他是國慶宗禪師的法嗣。有僧人問：『如何是祖師西來意？』禪師說：『云收千岳翠。』僧人問：『如何領會？』禪師說：『雨洗百花鮮。』有僧人上前請求禪師開示，禪師說：『江澄秋夜月，風掃曉天霞。』僧人說：『一句才聞流通千古。』禪師問：『你作么生會？』僧人喝一聲，禪師便打他出去。

宋甌寧開元寺瑩禪師

他從云居舜和尚處得法。上堂時說：『有一面鏡到處懸掛，凡聖不來，誰上誰下？』於是拿起拄杖說：『這個是拄杖，那個是鏡。』良久又說：『萬古碧潭空界月，再三撈捷始應知。』又說：『悠悠忽忽，東涌西沒，無害無傷，穿皮透骨。平等應用，非心非佛。拶破面門，個是何物？』古人無端謂遼天鶻，無眼者看取力口希。咄咄咄。』用拂子擊禪床，下座。

宋建安如瑰禪師

他姓魏，從長蘆信和尚處得法。出任平江府萬壽寺住持。開堂日，有僧人問：『如何是蘇臺境？』禪師說：『山橫師子秀，水接太湖清。』問：『如何是境中人？』禪師說：『衣冠皇宋（960-1279）后，禮樂大周（557-581）前。』禪師凡是見到僧人必定問『近日如何』，僧人剛要回答，就拍他的背說『不可思議』。將要圓寂時，眾人又說『不可思議』，於是合掌而終。朝廷賜號『證悟』。

宋建安白雲崇梵寺余禪師

他參拜云居舜和尚，得到秘密印可。出任白雲寺住持。有僧人問：『臨濟喝少遇知音，德山棒難逢作者，和尚今日作么生？』禪師說：『山僧被你一問，直得退身三步，脊背汗流。』僧人說：『作家宗師今日遭遇。』禪師說：'

【English Translation】 English version Zen Master Xiaoxuan of Dingfeng Temple in Zhenghe (1111-1118) of the Song Dynasty

He was the Dharma successor of Zen Master Zong of Guoqing. A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'Clouds clear, revealing the green of a thousand peaks.' The monk asked: 'How should I understand this?' The Master said: 'Rain washes, brightening a hundred flowers.' A monk came forward and requested the Master to instruct him. The Master said: 'The river is clear, the autumn night moon, the wind sweeps, the dawn sky clouds.' The monk said: 'A single sentence heard, circulating through the ages.' The Master asked: 'How do you understand it?' The monk shouted. The Master then struck him and drove him out.

Zen Master Ying of Kaiyuan Temple in Ouning of the Song Dynasty

He obtained the Dharma from Abbot Shun of Yunju. In his sermon, he said: 'There is a mirror hanging everywhere. Neither the ordinary nor the sage comes. Who is above, who is below?' Then he picked up his staff and said: 'This is a staff, that is a mirror.' After a long pause, he said: 'The moon in the empty realm of the ancient blue pool, only after repeated attempts to scoop it up will you truly know.' He also said: 'Leisurely and carelessly, rising in the east and setting in the west, without harm or injury, piercing through skin and bone. Applied equally, neither mind nor Buddha. Break through the face, what is this thing?' The ancients groundlessly called it a falcon of the Liao sky. Those without eyes, look at the strength of the mouth and hope. Tut, tut, tut.' He struck the Zen platform with his whisk and descended from the seat.

Zen Master Rugui of Jian'an of the Song Dynasty

His surname was Wei, and he obtained the Dharma from Abbot Xin of Changlu. He went to live at Wanshou Temple in Pingjiang Prefecture. On the day of his opening sermon, a monk asked: 'What is the realm of Sutai?' The Master said: 'Mountains lie horizontally, showing the beauty of the Lion, water connects to the clarity of Tai Lake.' Asked: 'What are the people in the realm?' The Master said: 'Robes and hats after the Imperial Song (960-1279), rites and music before the Great Zhou (557-581).' Whenever the Zen Master saw a monk, he would always ask, 'How have you been recently?' As soon as the monk was about to answer, he would pat him on the back and say, 'Inconceivable.' When he was about to pass away, the crowd again said, 'Inconceivable,' and then he joined his palms and passed away. He was given the posthumous title 'Enlightened'.

Zen Master Yu of Baiyun Chongfan Temple in Jian'an of the Song Dynasty

He visited Abbot Shun of Yunju and received secret approval. He went to live at Baiyun Temple. A monk asked: 'Linji's shout rarely meets a kindred spirit, Deshan's staff rarely encounters an author. What does the Abbot do today?' The Master said: 'This mountain monk, being asked by you, is forced to retreat three steps, and sweat flows down his back.' The monk said: 'A master of the school encounters this today.' The Master said: '

草賊大敗。問恁么來底人師還接否。師曰孤峰無宿客。僧曰不恁么來底人師還接否。師曰灘峻不留船。曰。恁么不恁么則且置。穿過髑髏一句作么生。師曰堪笑亦堪悲。上堂曰。直須向黑豆未生芽時構取。良久召大眾曰劍去遠矣。

△宋浦城乾符大同院旺禪師

得法于天衣懷禪師。僧問如何是祖師西來意。師曰入市烏龜。曰意旨如何。師曰得縮頭時且縮頭。

△宋浦城萬壽寺慧素禪師

得法于泐潭祥禪師。上堂。僧問劫火洞然大千俱壞。未審這個壞也無。大隨曰壞。修山主曰不壞。未審孰是。師曰。一壞一不壞。笑殺觀世音。師子驀咬人。狂狗盡逐塊。復曰會么。曰不會。師曰不快漆桶。便下座。一日有僧來參。師問甚處來。曰和尚合知某甲來處。師曰。湖南擔屎漢。江西刈禾客。曰。和尚真人天眼目。某甲在大溈充園頭。東林作藏主。師打三棒喝出。紹興二十三年六月朔趺坐書偈曰。昨夜風雷忽爾。露柱生出兩指。天明笑倒燈籠。柱杖依前扶起。拂子𨁝跳過流沙。奪轉胡僧一隻履。於是儼然而逝。

△宋崇安普明舜禪師

住徑山為十一代祖。舊有語錄四卷。今無傳。

△宋浦城元素禪師

得法于上封才禪師。出住福州普賢寺。上堂曰。兵隨印轉。三千里外絕煙塵

【現代漢語翻譯】現代漢語譯本草寇被打敗了。問：『像你這樣來的人，師父還接待嗎？』禪師說：『孤峰不留過夜的客人。』僧人問：『不像你這樣來的人，師父還接待嗎？』禪師說：『險峻的河灘不滯留船隻。』僧人說：『像這樣不像這樣暫且放下，穿過髑髏（dú lóu，頭蓋骨）這一句怎麼說？』禪師說：『可笑也堪悲。』禪師上堂說：『必須要在黑豆還沒發芽的時候就去構思。』良久，禪師召集大眾說：『劍已經離得很遠了。』

△ 宋朝浦城乾符大同院旺禪師（公元960年-1279年）

從天衣懷禪師處得法。僧人問：『如何是祖師西來意（禪宗用語，指達摩祖師從印度到中國的目的）？』禪師說：『入市的烏龜。』僧人問：『意旨如何？』禪師說：『能縮頭的時候就縮頭。』

△ 宋朝浦城萬壽寺慧素禪師（公元960年-1279年）

從泐潭祥禪師處得法。上堂。僧人問：『劫火洞然，大千世界都毀壞了，請問這個「這個」毀壞了嗎？』大隨禪師說：『毀壞了。』修山主說：『不毀壞。』請問哪個是對的？禪師說：『一毀壞一不毀壞，笑死了觀世音（佛教菩薩名）。』獅子突然咬人，瘋狗追逐土塊。』又說：『會了嗎？』僧人說：『不會。』禪師說：『不痛快的漆桶。』便下座。一天，有僧人來參拜。禪師問：『從哪裡來？』僧人說：『和尚應該知道我從哪裡來。』禪師說：『湖南挑糞漢，江西割禾客。』僧人說：『和尚真是天眼目。我在大溈山（地名）擔任園頭，在東林寺（寺廟名）作藏主。』禪師打了他三棒，喝斥他出去。紹興二十三年（公元1153年）六月初一，禪師趺坐，寫下偈語說：『昨夜風雷忽然，露柱生出兩指。天明笑倒燈籠，柱杖依舊扶起。拂子𨁝跳過流沙，奪轉胡僧一隻履。』於是安詳地去世了。

△ 宋朝崇安普明舜禪師（公元960年-1279年）

住持徑山寺，為第十一代祖師。舊有語錄四卷，現在沒有流傳下來。

△ 宋朝浦城元素禪師（公元960年-1279年）

從上封才禪師處得法。出任福州普賢寺住持。上堂說：『兵隨印轉，三千里外絕煙塵。』

English version The bandit troops were utterly defeated. Someone asked, 'Do you still receive people who come in such a manner, Master?' The Zen master said, 'A solitary peak offers no lodging to guests.' The monk asked, 'Do you still receive people who do not come in such a manner, Master?' The Zen master said, 'A steep shoal does not detain boats.' The monk said, 'Setting aside whether it is like this or not like this, what about the phrase 'passing through the skull' (dú lóu, skull)?' The Zen master said, 'It is both laughable and pitiable.' The Zen master ascended the platform and said, 'You must conceive it when the black bean has not yet sprouted.' After a long while, the Zen master summoned the assembly and said, 'The sword is far away.'

△ Zen Master Wang of Qianfu Datong Monastery in Pucheng during the Song Dynasty (960-1279 AD)

He obtained the Dharma from Zen Master Huai of Tianyi. A monk asked, 'What is the meaning of the Patriarch's coming from the West (a Zen term referring to Bodhidharma's purpose in coming to China)?' The Zen master said, 'A turtle entering the market.' The monk asked, 'What is the meaning of that?' The Zen master said, 'When it's time to retract your head, then retract your head.'

△ Zen Master Huisu of Wanshou Monastery in Pucheng during the Song Dynasty (960-1279 AD)

He obtained the Dharma from Zen Master Xiang of Letan. Ascending the platform, a monk asked, 'When the fire of the kalpa blazes and the great chiliocosm is destroyed, I wonder if 'this' is also destroyed?' Zen Master Dasui said, 'It is destroyed.' Mountain Master Xiu said, 'It is not destroyed.' I wonder which is correct? The Zen master said, 'One destroyed and one not destroyed, it makes Avalokiteshvara (name of a Buddhist Bodhisattva) laugh to death.' The lion suddenly bites people, and mad dogs chase after clods.' He further said, 'Do you understand?' The monk said, 'I do not understand.' The Zen master said, 'An unyielding lacquer bucket.' Then he descended from the seat. One day, a monk came to visit. The Zen master asked, 'Where do you come from?' The monk said, 'The abbot should know where I come from.' The Zen master said, 'A Hunanese carrying dung, a Jiangxi harvester of rice.' The monk said, 'The abbot truly has the eye of heaven. I was the gardener at Dayu (place name) and the librarian at Donglin Monastery (name of a temple).' The Zen master struck him three times and shouted him out. On the first day of the sixth month of Shaoxing twenty-three (1153 AD), the Zen master sat in full lotus posture and wrote a verse saying: 'Last night, the wind and thunder suddenly arose, and the dew pillar grew two fingers. At dawn, the lantern fell over laughing, and the staff still helped it up. The whisk leaped over the quicksand, snatching back a sandal from the barbarian monk.' Thereupon, he passed away peacefully.

△ Zen Master Shun of Puming Monastery in Chong'an during the Song Dynasty (960-1279 AD)

He resided at Jingshan Monastery as the eleventh-generation patriarch. There used to be four volumes of recorded sayings, but they are no longer transmitted.

△ Zen Master Yuansu of Pucheng during the Song Dynasty (960-1279 AD)

He obtained the Dharma from Zen Master Cai of Shangfeng. He went to reside at Puxian Monastery in Fuzhou. Ascending the platform, he said, 'The army moves as the seal turns, and beyond three thousand miles, there is no smoke or dust.'

【English Translation】 The bandit troops were utterly defeated. Someone asked, 'Do you still receive people who come in such a manner, Master?' The Zen master said, 'A solitary peak offers no lodging to guests.' The monk asked, 'Do you still receive people who do not come in such a manner, Master?' The Zen master said, 'A steep shoal does not detain boats.' The monk said, 'Setting aside whether it is like this or not like this, what about the phrase 'passing through the skull' (dú lóu, skull)?' The Zen master said, 'It is both laughable and pitiable.' The Zen master ascended the platform and said, 'You must conceive it when the black bean has not yet sprouted.' After a long while, the Zen master summoned the assembly and said, 'The sword is far away.'