X86n1607_居士分燈錄
卍新續藏第 86 冊 No. 1607 居士分燈錄
No. 1607-A 居士分燈錄敘
原夫祖祖遞傳。燈燈相續。覺照均融乎惠炬。靈光遍矚于昏衢。故古德高緇向上參求者息無明之業影。亦有夙根利器精心學佛者出生死之火輪。其派本師承重來應化。往往妙臻聖解默契禪宗。凡七十二人。歷幾千百載。誰為拈取搜核詮評。惟我友朱我沾氏。學兼華梵情泯智凡。心為般若之燈。足廁云棲之席。翻研釋典弘願度人。謂居士身與佛原非差別。見如來性逢緣不礙無生。如丁繁棄官求道。張揮舍俗為僧。十地相期于馮亮。三空見許于智林。賦白牛于蒲庵。論黃熊于子約。居家學道屢見高賢。倘能頓破塵樊力除見網。閨合物捨得十分。方無滲漏解脫場。展開一步便是菩提。要使智刃飛芒心珠迸現。分輝洞燭熄燼重燃。斯足啟來嗣之傳薪。揚祖風之衰𦦨矣。我沾手錄系贊。名曰分燈。意在斯乎意在斯乎。余受而仇校。披對欣然。殆與往所著了義蓮宗。並作迷津之寶筏。頃復編佛祖綱目。更溯法海之淵源。從三十餘年來。飽餐道味。果為開覺功臣。繼七十二人後直下承當。再續分燈居士。
廣岫居士王元瑞 題
No. 1607-B 居士分燈錄敘
真如常寂而亦常照。般若無分
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 86 冊 No. 1607 居士分燈錄
No. 1607-A 居士分燈錄敘
原本祖師們代代相傳，佛燈盞盞相續，覺悟之光均勻照耀于智慧的火炬，靈性的光芒普遍照亮于昏暗的道路。因此，古代德行高尚的出家人，爲了向上參悟而止息無明的業力之影；也有宿世根基深厚、才智敏銳的人，精進學佛以脫離生死輪迴的火輪。他們的流派本于師承，重來應化，往往精妙地達到聖人的理解，默默地契合禪宗的宗旨。總共有七十二人，經歷了數千百年的時間，有誰來拈出、蒐集、覈實、詮釋、評判他們的事蹟呢？只有我的朋友朱我沾先生，學識兼通華夏和梵地的文化，情感超越了智慧和凡俗的界限，心是般若（prajna，智慧）之燈，足以位列云棲大師的座席。他翻譯研究佛教經典，弘揚大愿以度化世人，認為居士之身與佛原本沒有差別，見到如來的佛性，逢緣不會阻礙無生之理。如同丁繁棄官求道，張揮捨棄世俗成為僧人。馮亮與十地菩薩相互期許，智林被許可以證悟空性。在蒲庵賦詩讚美白牛，在子約處談論黃熊。居家學道，屢屢見到高尚的賢人。如果能夠立刻打破塵世的樊籠，努力去除知見的羅網，閨房和外物都捨棄得十分乾凈，才能沒有絲毫的滲漏，到達解脫的場所。展開一步，就是菩提（bodhi，覺悟）。要使智慧之刃閃耀光芒，心之寶珠迸發出現，分出光輝照亮幽暗，使熄滅的燈火重新燃燒。這樣就足以開啟後來者傳續薪火，發揚祖師之道的衰微之勢了。我沾親手記錄並加以讚揚，名為《分燈》，意義就在於此啊！我接受了他的書稿並進行校對，翻閱之後非常欣喜，幾乎可以與我過去所著的《了義蓮宗》相媲美，一同作為迷途中的寶筏。最近我又編纂了《佛祖綱目》，更加追溯了佛法的淵源。從三十多年來，飽餐佛法的滋味，確實可以成為開啟覺悟的功臣，在七十二人之後直接承擔責任，再次續寫《分燈居士》的篇章。
廣岫居士王元瑞 題
No. 1607-B 居士分燈錄敘
真如（Tathata，真如）常寂而又常照，般若（prajna，智慧）沒有分別
【English Translation】 English version 卍 New Continued Collection, Volume 86, No. 1607, A Record of Lay Disciples Sharing the Lamp
No. 1607-A Preface to A Record of Lay Disciples Sharing the Lamp
Originally, the patriarchs transmitted the Dharma lamp from generation to generation, with each lamp continuing the light. The light of awakening shines equally on the torch of wisdom, and the spiritual light illuminates the dark paths. Therefore, ancient virtuous monks, in their pursuit of enlightenment, extinguished the shadows of ignorance and karma. There were also those with deep roots and sharp intellect from past lives, who diligently studied Buddhism to escape the fiery wheel of birth and death. Their lineage originated from the master's transmission, returning to transform beings, often subtly attaining the understanding of sages and silently aligning with the principles of Zen. In total, there were seventy-two individuals, spanning thousands of years. Who would pick out, collect, verify, interpret, and judge their deeds? Only my friend, Zhu Wuzhan, whose learning encompasses both Chinese and Sanskrit cultures, and whose emotions transcend the boundaries of wisdom and worldliness. His heart is a lamp of prajna (wisdom), sufficient to be seated among the disciples of Master Yunqi. He translates and studies Buddhist scriptures, propagating great vows to liberate people, believing that the body of a lay disciple is originally no different from the Buddha. Seeing the Buddha-nature of the Tathagata (Thus Come One), encountering conditions does not hinder the principle of non-birth. Like Ding Fan abandoning his official position to seek the Way, and Zhang Hui renouncing secular life to become a monk. Feng Liang aspires to the Ten Bhumis (stages of a Bodhisattva's path), and Zhi Lin is permitted to realize emptiness. He composes poems praising the white ox at Puan, and discusses the yellow bear at Ziyue. Studying the Way at home, he frequently encounters noble sages. If one can immediately break through the cage of worldly dust and diligently remove the net of views, relinquishing both inner and outer possessions completely, then there will be no leakage, and one will reach the place of liberation. Taking one step forward is Bodhi (enlightenment). One must make the blade of wisdom shine brightly and the jewel of the heart burst forth, sharing the light to illuminate the darkness and rekindling the extinguished lamps. This is sufficient to inspire future generations to continue the transmission of the Dharma and promote the declining trend of the ancestral way. Wuzhan personally recorded and praised them, naming it 'Sharing the Lamp,' and the meaning lies therein! I accepted his manuscript and proofread it, and after reading it, I was very pleased, almost comparable to my past work, 'The Definitive Lotus School,' together serving as a precious raft in the sea of delusion. Recently, I also compiled 'An Outline of Buddhas and Patriarchs,' further tracing the origins of the Dharma ocean. For more than thirty years, I have savored the taste of the Dharma, and indeed, I can become a meritorious minister in opening up enlightenment, directly assuming responsibility after the seventy-two individuals, and continuing to write the chapters of 'Lay Disciples Sharing the Lamp.'
Layman Guangxiu, Wang Yuanrui, inscribed.
No. 1607-B Preface to A Record of Lay Disciples Sharing the Lamp
Tathata (Suchness) is eternally tranquil and also eternally illuminating, prajna (wisdom) has no distinctions.
而無不分。當其分。有合之體。萬燈原聚一燈。當其合。有分之用。一燈倏散萬燈。固非形相所可拘。亦豈識情之能測。我友心空。從性體中樹光明幢。于正法內燃無盡燈。慨久遠之無徴。謂傳述之可信。四十一卷縷析條分。既網羅于綱目。七十二人激揚大事。且輝映于分燈。不二門開金粟佛。西江吸盡老龐翁。一雙無事手不曾祇揖。等閑滿院木樨香。無端穿卻鼻孔。溺器五更踢翻。拶出古人末後句。頂門一聲霹靂。喚起從前自家底。蛙鳴月下驀然撞破乾坤。盤涌日昇只討工夫婚嫁。空里八角磨盤。藏身北斗心頭。著手便判。鐵漢參禪。𧏙螂糞彈不換萬兩黃金。山色溪聲渾是一場春夢。有師承無師承。王老師兒孫猶在。是仙種非仙種。守尸鬼悔錯用心。不疑天下老和尚舌頭。勘破一千七百則公案。當明中有暗。當暗中有明。真如遍界不曾藏。般若圓通而無礙。忽若龍潭吹滅紙燈。云蓋不把火照。且道是燈不是燈。分即是。不分即是。咦。心空一片婆心。只向這裡出氣。
如是居士張翼軫 題
No. 1607-C 自敘分燈錄緣起
如來正法眼藏首傳大迦葉。乃至二十八傳菩提達磨。遙觀震旦有大乘根器。遂泛海而來。磨傳惠可。可傳僧粲。粲傳道信。信傳弘忍。忍傳惠能。能傳懷讓行思。兩派
【現代漢語翻譯】 現代漢語譯本： 而沒有不分離的。當它分離時，有聚合的本體。萬燈原本聚集於一燈。當它聚合時，有分離的作用。一燈忽然分散成萬燈。這固然不是形相所能拘束的，又哪裡是識情所能測度的。我的朋友心空，從性體中樹立光明幢，于正法內燃無盡燈。感慨久遠的沒有徵兆，認為傳述的是可以相信的。四十一卷書詳細地分析條分縷析，既網羅了綱目，七十二人激揚大事，並且輝映于分燈。不二法門打開，金粟佛（指過去七佛之首毗婆尸佛）出現，西江吸盡老龐翁（指龐蘊居士）。一雙無事的手不曾僅僅作揖，等閑地滿院都是木樨的香氣。無端地穿透了鼻孔，溺器在五更時被踢翻。拶出古人最後的句子，頂門一聲霹靂，喚起從前自家本來的面目。青蛙在月下鳴叫，驀然撞破乾坤。盤子里的食物在日出時涌現，只是爲了討生活而結婚生子。空中的八角磨盤，藏身於北斗星的心臟。一著手便能判斷，鐵漢參禪。螳螂糞彈不換萬兩黃金。山色溪聲完全是一場春夢。有師承也好，沒有師承也好，王老師的兒孫仍然還在。是仙種也好，不是仙種也好，守尸鬼後悔錯用了心。不懷疑天下老和尚的舌頭，勘破了一千七百則公案。當光明中有黑暗，當黑暗中有光明。真如遍佈世界而不曾隱藏，般若圓融通達而沒有阻礙。忽然像龍潭崇信吹滅紙燈，云蓋和尚不拿火來照。且說這是燈還是不是燈？分離就是，不分離就是。咦！心空一片婆心，只向這裡出氣。
如是居士張翼軫 題
No. 1607-C 自敘分燈錄緣起
如來正法眼藏最初傳給大迦葉（釋迦十大弟子之一，頭陀第一）。乃至第二十八傳菩提達磨（禪宗初祖）。遙觀中國有大乘根器，於是泛海而來。達磨傳給惠可（禪宗二祖），惠可傳給僧粲（禪宗三祖），僧粲傳給道信（禪宗四祖），道信傳給弘忍（禪宗五祖），弘忍傳給惠能（禪宗六祖）。惠能傳給懷讓和行思兩派。
【English Translation】 English version: And there is no non-separation. When it separates, there is a unifying entity. Ten thousand lamps originally gather into one lamp. When it unites, there is the function of separation. One lamp suddenly scatters into ten thousand lamps. This is certainly not something that form and appearance can confine, nor is it something that emotional understanding can fathom. My friend Xinkong (心空, Heart-Empty), erects a banner of light from the essence of the self-nature, and within the Proper Dharma, ignites endless lamps. Lamenting the lack of signs from the distant past, believing that what is transmitted is trustworthy. Forty-one volumes meticulously analyze and dissect, encompassing both the outlines and details. Seventy-two people vigorously promote great events, and illuminate the transmission of the lamp. The non-dual gate opens, and the Buddha Jin Su (金粟佛, Golden Millet Buddha, referring to Vipassī Buddha, the first of the Seven Buddhas of Antiquity) appears. The West River drains the old man Pang Weng (龐翁, Old Man Pang, referring to Layman Pang Yun). A pair of idle hands never merely bow, and casually the courtyard is filled with the fragrance of osmanthus. For no reason, the nostrils are pierced, and the chamber pot is kicked over in the fifth watch. Squeezing out the final words of the ancients, a thunderclap at the crown of the head awakens the original face from before. A frog croaks under the moon, suddenly shattering the universe. Food in the plate surges at sunrise, merely to seek a livelihood and marry and have children. An octagonal millstone in the void hides in the heart of the Big Dipper. Once you start, you can judge. An iron man practices Chan (禪, Zen). A mantis's dung pellet is not exchanged for ten thousand taels of gold. The mountain colors and the stream sounds are entirely a spring dream. Whether there is a lineage or not, the descendants of Teacher Wang are still here. Whether it is a celestial seed or not, the corpse-guarding ghost regrets misusing his mind. Do not doubt the tongues of the old monks in the world, and penetrate the one thousand seven hundred koans. When there is darkness in light, and when there is light in darkness. True Thusness pervades the world and is never hidden, Prajna (般若, Wisdom) is perfectly interpenetrating and without obstruction. Suddenly, like Longtan Chongxin (龍潭崇信) blowing out a paper lamp, Monk Yungai (云蓋) does not use fire to illuminate. Tell me, is this a lamp or is it not a lamp? Separation is, non-separation is. Alas! Xinkong's (心空, Heart-Empty) heart is full of good intentions, only venting here.
Layman Zhang Yizhen (張翼軫) inscribed.
No. 1607-C Preface to the Origin of the Lamp Transmission Record
The Tathagata's (如來, Thus Come One) Eye Treasury of the Proper Dharma was first transmitted to Mahākāśyapa (大迦葉, one of the ten major disciples of Shakyamuni, foremost in ascetic practices). And so on, to the twenty-eighth transmission, Bodhidharma (菩提達磨, the first patriarch of Zen). Observing from afar that China had the capacity for Mahayana (大乘, Great Vehicle), he crossed the sea. Bodhidharma transmitted it to Huike (惠可, the second patriarch of Zen), Huike transmitted it to Sengcan (僧粲, the third patriarch of Zen), Sengcan transmitted it to Daoxin (道信, the fourth patriarch of Zen), Daoxin transmitted it to Hongren (弘忍, the fifth patriarch of Zen), and Hongren transmitted it to Huineng (惠能, the sixth patriarch of Zen). Huineng transmitted it to the two branches of Huairang and Xingsi.
兒孫五燈輝映。若臨濟。若雲門。若溈仰。若曹洞。若法眼。或孤峰頂上盤結草菴。或十字街頭解開布袋。明鏡當臺胡漢自現。寶劍在手殺活臨時。青州衫。乾屎橛。疑議便乖。擊石火。閃電光。轉盻即失。至矣盡矣。無得而上焉。然考當時法道盛行。有主化者必有分化者。主化者如上所述。具載傳燈。分化者則有如維摩詰龐道玄張無盡宋景濂輩。秘大現小。帶水拖泥。不壞假名而談實相。斯亦悲願弘廣。混俗利生之遐軌已。余故略采內典。既成佛祖綱目四十一卷。復輯居士中師承有據及應化再來者七十二人。為分燈錄二卷。分燈者。乃余結集時夢見舍利弗尊者之所標也。儻謂是書非無盡燈。亦非非無盡燈。而欲揭之以光照來茲乎。雪竇有云三十三人入虎穴。予亦云七十二人出龍窟。即今書在這裡。還識龍么。透網金鱗休云滯水。無所有月波澄有處。無風浪起。參。
崇禎辛未陽生日 云間朱時恩 謹序
居士分燈錄目錄上卷維摩詰傅大士楊炫之向居士李通玄龐道玄(附韓愈)崔群甘贄陸亙白居易裴休李翱于頔王敬初陳操陸希聲張拙王延彬王隨楊億曾會李遵勖許式夏竦范仲淹(附尹洙。朱炎。晁迥。李沆。杜衍。張方平)楊杰劉經臣孫比部(附楊畋。王安石)下卷李端愿趙抃富弼(附文彥博。歐陽修。
【現代漢語翻譯】 現代漢語譯本：兒孫們如同五盞燈，相互輝映，光芒四射。無論是臨濟宗，還是雲門宗，無論是溈仰宗，還是曹洞宗，無論是法眼宗，有的在孤峰頂上結廬而居，有的在十字街頭解開布袋，隨緣度化。明鏡高懸，胡人漢人都能照見自己的本來面目；寶劍在手，殺生或救生都在一念之間。『青州衫』、『乾屎橛』，稍有疑惑，便會謬之千里。擊石火，閃電光，轉眼即逝，玄妙至極，無法再超越。然而考察當時佛法興盛的情況，既有主要弘揚佛法的人，也必然有輔助弘揚佛法的人。主要弘揚佛法的人，就像上面所說的那些祖師大德，他們的事蹟都詳細記載在《傳燈錄》中。輔助弘揚佛法的人，則有像維摩詰（Vimalakirti，佛教在家菩薩的典範）、龐道玄（Pang Daoxuan，唐代著名居士）張無盡（Zhang Wujin，宋代居士）宋景濂（Song Jinglian，明代文學家）這樣的人物，他們將偉大的佛法隱藏在平凡的生活中，以方便接引眾生，不捨棄假名而談論實相。這也是他們悲憫眾生、發廣大愿，以適應世俗的方式來利益眾生的崇高行為。因此，我略微採擷內典中的資料，已經編成了《佛祖綱目》四十一卷，又輯錄了居士中師承有據以及應化再來者七十二人，編為《分燈錄》二卷。之所以名為『分燈』，是因為我在結集此書時，夢見舍利弗尊者（Sariputra，釋迦牟尼佛的十大弟子之一，以智慧著稱）所指示的。如果有人認為這本書既不是無盡燈，又不是非無盡燈，而是希望能以此書的光芒照亮未來，那麼雪竇禪師曾說『三十三人入虎穴』，我也說『七十二人出龍窟』。現在這本書就在這裡，你們還認識龍嗎？衝破羅網的金鱗，不要說它滯留在水中，無所有的月亮，在澄澈的水波中顯現有處，無風也會掀起波浪。參！ 崇禎辛未年（1631年）陽月吉日，云間朱時恩 謹序
《居士分燈錄》目錄 上卷：維摩詰（Vimalakirti，佛教在家菩薩的典範）、傅大士（Fu Dashi，南北朝時期著名居士）、楊炫之（Yang Xuanzhi，北魏文學家）、向居士（Xiang Jushi，生平不詳）、李通玄（Li Tongxuan，唐代居士）、龐道玄（Pang Daoxuan，唐代著名居士）（附韓愈（Han Yu，唐代文學家））、崔群（Cui Qun，唐代官員）、甘贄（Gan Zhi，唐代官員）、陸亙（Lu Xuan，唐代官員）、白居易（Bai Juyi，唐代詩人）、裴休（Pei Xiu，唐代官員）、李翱（Li Ao，唐代文學家）、于頔（Yu Di，唐代官員）、王敬初（Wang Jingchu，五代時期人物）、陳操（Chen Cao，宋代隱士）、陸希聲（Lu Xisheng，唐代書法家）、張拙（Zhang Zhuo，宋代居士）、王延彬（Wang Yanbin，五代十國時期人物）、王隨（Wang Sui，宋代官員）、楊億（Yang Yi，宋代文學家）、曾會（Zeng Hui，宋代官員）、李遵勖（Li Zunxu，宋代宗室）、許式（Xu Shi，宋代官員）、夏竦（Xia Song，宋代官員）、范仲淹（Fan Zhongyan，宋代政治家）（附尹洙（Yin Zhu，宋代文學家）、朱炎（Zhu Yan，宋代官員）、晁迥（Chao Jiong，宋代官員）、李沆（Li Hang，宋代官員）、杜衍（Du Yan，宋代官員）、張方平（Zhang Fangping，宋代官員））、楊杰（Yang Jie，宋代官員）、劉經臣（Liu Jingchen，宋代官員）、孫比部（Sun Bibu，生平不詳）（附楊畋（Yang Tian，生平不詳）、王安石（Wang Anshi，宋代政治家）) 下卷：李端愿（Li Duanyuan，即李迪，宋代官員）、趙抃（Zhao Bian，宋代官員）、富弼（Fu Bi，宋代政治家）（附文彥博（Wen Yanbo，宋代政治家）、歐陽修（Ouyang Xiu，宋代文學家））
【English Translation】 English version: Descendants and grandchildren, like five lamps, reflect each other, radiating light. Whether it is the Linji school, or the Yunmen school, whether it is the Weiyang school, or the Caodong school, whether it is the Fayan school, some build thatched huts on solitary peaks, some untie their cloth bags at crossroads, transforming beings according to circumstances. A bright mirror hangs high, reflecting the original face of both Hu (non-Han) and Han people; a precious sword in hand, killing or saving lies in a single thought. 'Qingzhou shirt', 'dried dung stick', the slightest doubt leads to great errors. Striking flint, flashing lightning, lost in the blink of an eye, supremely profound, beyond further transcendence. However, examining the flourishing of Buddhism at that time, there were both those who mainly propagated the Dharma and those who assisted in propagating the Dharma. Those who mainly propagated the Dharma are like the ancestral masters mentioned above, whose deeds are recorded in detail in 'The Transmission of the Lamp'. Those who assisted in propagating the Dharma include figures such as Vimalakirti (a model of Buddhist lay bodhisattva), Pang Daoxuan (a famous layperson in the Tang Dynasty), Zhang Wujin (a layperson in the Song Dynasty), and Song Jinglian (a scholar in the Ming Dynasty), who concealed the great Dharma in ordinary life, making it easier to guide sentient beings, discussing the true aspect without abandoning provisional names. This is also their compassionate vow to benefit sentient beings in a way that adapts to the world. Therefore, I have slightly excerpted materials from the inner canon, and have already compiled forty-one volumes of 'Outline of Buddhas and Ancestors', and have also compiled seventy-two laypersons with verified lineages and those who have returned to transform, into two volumes of 'Record of Lamp Division'. The reason for the name 'Lamp Division' is because I dreamed of Venerable Sariputra (one of the ten major disciples of Sakyamuni Buddha, known for his wisdom) when I was compiling this book. If someone thinks that this book is neither an inexhaustible lamp nor a non-inexhaustible lamp, but hopes to illuminate the future with the light of this book, then Zen Master Xuedou once said 'Thirty-three people enter the tiger's den', and I also say 'Seventy-two people come out of the dragon's cave'. Now this book is here, do you still recognize the dragon? The golden scales that break through the net, do not say that it is stagnant in the water, the moon of non-possession, appears in the clear water waves, even without wind, waves will rise. Meditate! In the auspicious month of Yang in the Xinwei year of Chongzhen (1631), Zhu Shien of Yunjian respectfully wrote this preface.
Table of Contents of 'Record of Lamp Division of Laypersons' Volume 1: Vimalakirti, Fu Dashi, Yang Xuanzhi, Layman Xiang, Li Tongxuan, Pang Daoxuan (attached Han Yu), Cui Qun, Gan Zhi, Lu Xuan, Bai Juyi, Pei Xiu, Li Ao, Yu Di, Wang Jingchu, Chen Cao, Lu Xisheng, Zhang Zhuo, Wang Yanbin, Wang Sui, Yang Yi, Zeng Hui, Li Zunxu, Xu Shi, Xia Song, Fan Zhongyan (attached Yin Zhu, Zhu Yan, Chao Jiong, Li Hang, Du Yan, Zhang Fangping), Yang Jie, Liu Jingchen, Sun Bibu (attached Yang Tian, Wang Anshi) Volume 2: Li Duanyuan (i.e., Li Di), Zhao Bian, Fu Bi (attached Wen Yanbo, Ouyang Xiu)
范鎮。司馬光。邵雍。呂公著)潘興嗣張商英蘇軾黃庭堅(附韓宗古。彭器資。王正言。朱世英。王衛州)吳恂王韶郭祥正周敦頤(附程顥。程頤。游酢。謝良佐。楊時)戴道純高世則陳瓘(附劉安世)胡安國范沖吳居厚彭汝霖盧航都貺徐俯趙令衿李彌遜張浚馮楫(附王敏仲)張九成李邴吳偉明(附吳潛。呂正己。呂本中。陸游。尤袤。葉適。陳貴謙)劉彥修黃彥節錢端禮錢象祖潘良貴曾開葛剡莫將王簫張栻李浩吳十三朱熹(陸九淵。真德秀)余居士(附王日休)宋景濂補遺呂巖真人(附張伯陽)
居士分燈錄目錄(終)
No. 1607-D 夾註輔教編序
宋濂
天生東魯西竺二聖人化導烝民。雖設教不同。其使人趨於善道則一而已。為東魯之學者則曰我存心養性也。為西竺之學者則曰我明心見性也。究其實。雖若稍殊世間之理。其有出一心之外者哉。傳有之。東海有聖人出焉。其心同。其理同也。西海有聖人出焉。其心同。其理同也。南海北海有聖人出焉。其心同。其理同也。是則心者萬理之原。大無不包。小無不攝。能充之則為賢知。反之則愚不肖矣。覺之則為四聖。反之則六凡矣。世之人但見修明禮樂刑政為制治之具。持守戒定慧為入道之要。一處世間一出世間。有若冰炭晝夜
【現代漢語翻譯】 現代漢語譯本： 范鎮（北宋大臣）。司馬光（北宋史學家、政治家）。邵雍（北宋哲學家）。呂公著（北宋大臣）。潘興嗣（北宋官員）張商英（北宋大臣）蘇軾（北宋文學家、書畫家）黃庭堅（北宋詩人、書法家）（附韓宗古、彭器資、王正言、朱世英、王衛州）。吳恂（北宋官員）王韶（北宋大臣）郭祥正（北宋詩人）周敦頤（北宋哲學家）（附程顥、程頤、游酢、謝良佐、楊時）。戴道純（南宋官員）高世則（北宋官員）陳瓘（北宋官員）（附劉安世）。胡安國（南宋學者）范沖（南宋官員）吳居厚（南宋官員）彭汝霖（北宋官員）盧航（北宋官員）都貺（北宋官員）徐俯（北宋詩人）趙令衿（北宋官員）李彌遜（南宋詞人）張浚（南宋大臣）馮楫（北宋官員）（附王敏仲）。張九成（南宋官員）李邴（北宋大臣）吳偉明（南宋官員）（附吳潛、呂正己、呂本中、陸游、尤袤、葉適、陳貴謙）。劉彥修（北宋官員）黃彥節（南宋官員）錢端禮（南宋官員）錢象祖（南宋官員）潘良貴（南宋官員）曾開（南宋官員）葛剡（南宋官員）莫將（南宋官員）王簫（南宋官員）張栻（南宋哲學家）李浩（南宋官員）吳十三（元朝官員）朱熹（南宋理學家）（陸九淵、真德秀）。余居士（附王日休）。宋景濂（明朝文學家）補遺呂巖真人（唐朝道士）（附張伯陽）。
《居士分燈錄》目錄（終）
No. 1607-D 夾註輔教編序
宋濂（明朝文學家）
天生東魯（指孔子）西竺（指釋迦牟尼）二聖人化導烝民。雖設教不同。其使人趨於善道則一而已。為東魯之學者則曰我存心養性也。為西竺之學者則曰我明心見性也。究其實。雖若稍殊世間之理。其有出一心之外者哉。傳有之。東海有聖人出焉。其心同。其理同也。西海有聖人出焉。其心同。其理同也。南海北海有聖人出焉。其心同。其理同也。是則心者萬理之原。大無不包。小無不攝。能充之則為賢知。反之則愚不肖矣。覺之則為四聖。反之則六凡矣。世之人但見修明禮樂刑政為制治之具。持守戒定慧為入道之要。一處世間一出世間。有若冰炭晝夜
【English Translation】 English version: Fan Zhen (Song Dynasty official). Sima Guang (Song Dynasty historian and politician). Shao Yong (Song Dynasty philosopher). Lü Gongzhu (Song Dynasty official). Pan Xingsi (Song Dynasty official), Zhang Shangying (Song Dynasty official), Su Shi (Song Dynasty litterateur, calligrapher and painter of Song Dynasty), Huang Tingjian (Song Dynasty poet and calligrapher) (Attached: Han Zonggu, Peng Qizi, Wang Zhengyan, Zhu Shiying, Wang Weizhou). Wu Xun (Song Dynasty official), Wang Shao (Song Dynasty official), Guo Xiangzheng (Song Dynasty poet), Zhou Dunyi (Song Dynasty philosopher) (Attached: Cheng Hao, Cheng Yi, You Zuo, Xie Liangzuo, Yang Shi). Dai Daochun (Southern Song Dynasty official), Gao Shize (Song Dynasty official), Chen Guan (Song Dynasty official) (Attached: Liu Anshi). Hu Anguo (Southern Song Dynasty scholar), Fan Chong (Southern Song Dynasty official), Wu Juhou (Song Dynasty official), Peng Rulin (Song Dynasty official), Lu Hang (Song Dynasty official), Du Kuang (Song Dynasty official), Xu Fu (Song Dynasty poet), Zhao Lingjin (Song Dynasty official), Li Mison (Southern Song Dynasty Ci poet), Zhang Jun (Southern Song Dynasty official), Feng Ji (Song Dynasty official) (Attached: Wang Minzhong). Zhang Jiucheng (Southern Song Dynasty official), Li Bing (Song Dynasty official), Wu Weiming (Song Dynasty official) (Attached: Wu Qian, Lü Zhengji, Lü Benzhong, Lu You, You Mao, Ye Shi, Chen Guiqian). Liu Yanxiu (Song Dynasty official), Huang Yanjie (Song Dynasty official), Qian Duanli (Song Dynasty official), Qian Xiangzu (Song Dynasty official), Pan Liangui (Song Dynasty official), Zeng Kai (Song Dynasty official), Ge Yan (Song Dynasty official), Mo Jiang (Song Dynasty official), Wang Xiao (Song Dynasty official), Zhang Shi (Song Dynasty philosopher), Li Hao (Song Dynasty official), Wu Shisan (Yuan Dynasty official), Zhu Xi (Southern Song Dynasty Neo-Confucianist) (Lu Jiuyuan, Zhen Dexiu). Layman Yu (Attached: Wang Rixiu). Song Lian (Ming Dynasty litterateur), Supplement: Real Person Lü Yan (Tang Dynasty Taoist) (Attached: Zhang Boyang).
Table of Contents of 'Layman's Lamp Transmission Records' (End)
No. 1607-D Preface to the Annotated Compilation Assisting Teaching
Song Lian (Ming Dynasty litterateur)
Heaven gave birth to two sages, one in Donglu (referring to Confucius) and one in Xizhu (referring to Sakyamuni), to enlighten and guide the people. Although their teachings differ, they both lead people to the path of goodness. Scholars of Donglu say, 'I preserve my heart and nourish my nature.' Scholars of Xizhu say, 'I understand my mind and see my nature.' In essence, although the principles of the world may seem slightly different, are there any that go beyond the mind? It is said that sages arise in the East Sea, and their hearts and principles are the same. Sages arise in the West Sea, and their hearts and principles are the same. Sages arise in the South Sea and the North Sea, and their hearts and principles are the same. Therefore, the mind is the source of all principles, encompassing everything large and small. If one can develop it fully, one becomes wise and virtuous; if one turns against it, one becomes foolish and unworthy. If one awakens to it, one becomes one of the Four Sages; if one turns against it, one remains in the Six Realms. People in the world only see cultivating rites, music, punishments, and governance as tools for governing, and upholding precepts, concentration, and wisdom as essentials for entering the path. One is in the world, and the other is out of the world, like ice and charcoal, day and night.
之相反。殊不知春夏之伸而萬匯為之欣榮。秋冬之屈而庶物為之藏息。皆出乎一元之氣執行。氣之外初不見有他物也。達人大觀。洞然八荒無藩籬之限。無戶閾之封。故其吐言持論不事形跡而一趨於大同。小夫淺知。肝膽自相胡越者。惡足以與於此哉。宋有大士曰鐔津嵩禪師。實洞山聰公之法嗣。以二氏末流之弊或不相能也。取諸書會而同之曰原教。曰廣原教。曰勸書。曰孝論。而壇經贊附焉。復恐人不悉其意。自注釋之。名之為輔教編。若禪師者可謂攝萬理於一心者矣。予本章逢之流。四庫書頗嘗習讀。逮至壯齡又極潛心於內典。往往見其說廣博殊勝。方信柳宗元所謂與易論語合者為不妄。故多著見於文辭間。不知我者或戟手來詆訾。予噤不答。但一笑而已。今因虛白果公重刻是編。其有功學者甚大。故執筆言之。嗚呼。孰能為我招禪師于常寂光中相與論儒釋之一貫也哉。獨視霄漢悠然。遐思者久之。
No. 1607-E 重刻護法論題辭
宋濂
護法論者。宋大學士張天覺之所撰也。端文禪師重刻諸梓。請濂為序其首簡。序曰。嗚呼妙明真性有若太空。不拘方所。初無形段。沖澹而靜。寥漠而清。出焉而不知其所終。入焉而不知其所窮。與物無際圓妙而通。當是時。無生佛之名。無自他之
相。種種含攝種種無礙。尚何一法之可言哉。奈何太樸既散誕勝真漓。營營逐物惟塵緣業識之趣。正如迷人。身陷大澤煙霧晦冥。蛇虎縱橫競來追人慾加毒害。披髮狂奔不辨四維。西方大聖人以慈憫故。三乘十二分教不得不說。此法之所繇建立也。眾生聞此法者遵而行之。又如得見日光逢善勝友。為驅諸惡引登康衢。即離怖畏而就安隱。其愿幸孰加焉。不深德之反從而詆之斥之。是猶挾利劍以自傷。初何損於大法歟。嗚呼。三皇治天下也善用時。五帝則易以仁信。三王又更以智勇。蓋風氣隨世而遷故。為治者亦因時而馭變焉。成周以降。昏嚚邪僻翕然並作。縲紲不足以為囚。斧锧不足以為威。西方聖人歷陳因果輪迴之說。使暴強聞之赤頸汗背。逡巡畏縮。雖螻蟻不敢踐履。豈不有補治化之不足。柳宗元所謂陰翊王度者是已。此猶言其粗也。其上焉者炯然內觀。匪即匪離。可以脫卑濁而極高明。超三界而躋妙覺。誠不可誣也。奈何詆之。奈何斥之。世之人觀此論者。可以悚然而思。惕然而省矣。雖然。予有一說併爲釋氏之徒告焉。棟宇堅者風雨不能漂搖。榮衛充者疾病不能侵凌。緇衣之士盍亦自反其本乎。予竊怪夫誦佛陀言行外道行者。是自壞法也。毗尼不守軌範是棄者。是自壞法也。增長無明嗔恚不息者。是自壞法也
【現代漢語翻譯】 現代漢語譯本： 相。種種包含種種無礙。哪裡還有一種法可以言說呢？無奈太樸之氣消散，勝妙的真理離散。人們營營茍茍追逐外物，只是塵世因緣和業識的驅使。正像迷路的人，身陷大澤，煙霧瀰漫，昏暗不明。蛇虎縱橫，競相追逐，想要加以毒害。披頭散髮，狂奔亂跑，分不清東西南北。西方的偉大聖人（佛陀）因為慈悲憐憫的緣故，不得不宣說三乘十二分教。這就是佛法的由來。眾生聽聞此法，遵照奉行，又像見到了日光，遇到了善良殊勝的朋友，為之驅趕各種邪惡，引導登上康莊大道，就能脫離怖畏而獲得安穩。這樣的願望和幸運，還有什麼能超過它呢？不深深地感恩，反而詆譭它、斥責它，這就像拿著利劍傷害自己，最初又怎能損傷大法呢？ 唉！三皇（指燧人、伏羲、神農）治理天下，善於利用時機；五帝（指黃帝、顓頊、帝嚳、堯、舜）就改為用仁義和誠信；三王（指夏禹、商湯、周文王）又改為用智慧和勇敢。大概是社會風氣隨著時代而變化，所以治理天下的人也要根據時代來駕馭變化。成周（周朝建立的都城，公元前1046年）以後，昏庸、邪惡、奸邪、偏頗之風一起興起。監獄不足以用來囚禁罪犯，斧鉞不足以用來震懾邪惡。西方的聖人（佛陀）詳細陳述因果輪迴的道理，使那些兇暴強橫的人聽了之後，嚇得脖子發紅，後背冒汗，猶豫畏縮，甚至連螻蟻都不敢去踩。這難道不是彌補了政治教化上的不足嗎？柳宗元所說的『陰翊王度』（暗中輔助王道）就是這個意思。這還是說得粗淺的。更高層次的人，明澈地向內觀照，不即不離，可以脫離卑微污濁而達到高尚光明，超越三界而登上妙覺的境界。這實在是真實不虛的。為什麼還要詆譭它？為什麼還要斥責它？世上的人看到這篇議論，可以驚懼而反思，警惕而自省了。 雖然如此，我還有一句話要一併告訴那些釋迦牟尼（釋氏）的弟子們。房屋堅固，風雨就不能飄搖它；自身強健，疾病就不能侵襲它。出家的僧人為什麼不也反省自己的根本呢？我私下裡奇怪那些口誦佛陀言行卻行外道之行的人，這是在自己破壞佛法啊！不遵守戒律和規範的人，是拋棄自己，這是在自己破壞佛法啊！增長無明，嗔恚不停止的人，這是在自己破壞佛法啊！
【English Translation】 English version: The characteristics [of reality]. All kinds of things contain all kinds of things without obstruction. What single dharma (teaching, principle) can be spoken of? Alas, the Great Simplicity (original purity) has scattered, and the sublime truth has become separated. People busily pursue external objects, driven only by worldly causes and conditions and the consciousness of karma. It is just like a lost person, trapped in a vast swamp, with smoke and fog obscuring everything. Snakes and tigers run rampant, vying to chase and harm people. With disheveled hair, they run wildly, unable to distinguish the four directions. The Great Sage of the West (Buddha), out of compassion, had to expound the Three Vehicles and Twelve Divisions of teachings. This is how the Dharma (Buddhist teachings) was established. Those who hear this Dharma and follow it are like seeing sunlight and encountering good and virtuous friends, who drive away all evils and lead them onto the broad path, enabling them to leave fear and attain peace and security. What wish or fortune could surpass this? Instead of deeply appreciating it, they criticize and denounce it, which is like harming oneself with a sharp sword. How can it initially harm the Great Dharma? Alas! The Three Sovereigns (referring to Suiren, Fuxi, and Shennong) governed the world by skillfully using the times; the Five Emperors (referring to the Yellow Emperor, Zhuanxu, Emperor Ku, Yao, and Shun) changed to using benevolence and trustworthiness; the Three Kings (referring to Yu of Xia, Tang of Shang, and King Wen of Zhou) further changed to using wisdom and courage. It is probably because the social atmosphere changes with the times, so those who govern the world must also adapt to the changes according to the times. After the establishment of the capital of the Zhou Dynasty (Chengzhou, 1046 BC), ignorance, wickedness, evil, and bias arose together. Prisons are not enough to imprison criminals, and axes are not enough to deter evil. The Western Sage (Buddha) elaborately explained the principles of cause and effect and reincarnation, causing those violent and powerful people to turn red in the neck and sweat on their backs upon hearing it, hesitating and shrinking back, not daring to even step on ants. Isn't this a supplement to the deficiencies in political education? What Liu Zongyuan called 'secretly assisting the royal way' is what it means. This is still speaking of it superficially. Those at a higher level, clearly look inward, neither attached nor detached, can escape the base and turbid and reach the noble and bright, transcend the Three Realms and ascend to the realm of Wonderful Enlightenment. This is truly not false. Why still criticize it? Why still denounce it? People in the world who see this discussion can be frightened and reflect, be vigilant and introspect. Even so, I have something to say to the disciples of Shakyamuni (Shishi). If the house is strong, the wind and rain cannot shake it; if the body is strong, the disease cannot invade it. Why don't the monks also reflect on their own roots? I privately wonder at those who recite the words and deeds of the Buddha but practice the ways of external paths, this is destroying the Dharma themselves! Those who do not abide by the precepts and norms are abandoning themselves, this is destroying the Dharma themselves! Those who increase ignorance and do not stop anger, this is destroying the Dharma themselves!
。傳曰。家必自毀而後人毀之。尚誰尤哉。今因禪師之請。乃懇切為緇素通言之。知我罪我予皆不能辭矣。
宋景濂護法錄堪續傳燈。茲于簡首略載二篇。以便觀覽。其護教編後記一篇。具載綱目卷初。
No. 1607-F 大慧禪師示真如道人書
火宅塵勞何時是了。安樂得一日。便是千萬日樣子也。於一日中心不馳求不妄想不緣諸境。便與三世諸佛諸大菩薩相契。不著和會自然成一片矣。世尊說火宅喻正為此也。經云。是舍惟有一門而復狹小。諸子幼稚未有所識。戀著戲處或當墮落為火所燒。我當爲說怖畏之事。具在經中。是舍惟有一門而復狹小。謂信根狹劣。在火宅中無智慧而戀著塵勞之事為樂。不信有出火宅露地而坐清凈妙樂故也。若在其中信得及識得破。不戀著幼稚戲處。心不馳求不妄想不緣諸境。即是火宅塵勞便是解脫出三界之處。何以故。佛不云乎於一切境無依無住無有分別。明見法界廣大安立。了諸世間及一切法平等無二。故遠行地菩薩以自所行智慧力故。出過一切二乘之上。雖得佛境界藏而示住魔境界。雖超魔道而現行魔法。雖示同外道行而不捨佛法。雖示隨順一切世間而常行一切出世間法。此乃火宅塵勞中真方便也。學般若人舍此方便而隨順塵勞。定為魔所攝持。又于隨
順境中強說道理。謂煩惱即菩提。無明即大智。步步行有。口口談空。自不責業力所牽。更教人撥無因果。便言飲酒食肉不礙菩提。行盜行淫無妨般若。如此之流。邪魔惡毒入其心腑都不覺知。欲出塵勞如潑油救火。可不悲哉。塵勞之儔為如來種。教有明文。譬如高原陸地不生蓮花。卑濕淤泥乃生此花。在火宅塵勞中頭出頭沒受無量苦。忽于苦中而生厭離。始發無上菩提之心。塵勞之儔為如來種正謂此也。俗人學道與出家兒迥然不同。出家兒自小遠離塵勞。父母不供甘旨。六親固以棄離。身居清凈伽藍。目睹紺容聖相。唸唸在道。心心無間。所觀底書無非佛書。所行底事無非佛事。不見可欲。受佛禁戒。佛所贊者方敢依而行之。佛所訶者不敢違犯。有明眼宗師可以尋訪。有良朋善友可以咨決。縱有習漏未除者暫時破佛律儀。已為眾所擯斥。以俗人較之。萬不及一。俗人在火宅中。四威儀內與貪慾嗔恚癡為伴侶。所作所為所聞所見無非惡業。然若能於此中打得徹。其力卻勝我出家兒百千萬億倍。打得徹了方可說煩惱即菩提無明即大智。本來廣大寂滅妙心中清凈圓明。蕩然無一物可作障礙。如太虛空一般。佛之一字亦是外物。況更有塵勞煩惱恩愛作對待耶。在火宅中打得徹了。不須求出家。造妖捏怪毀形壞服。滅天性絕祭
【現代漢語翻譯】 現代漢語譯本：在順境中勉強講說道理，說什麼煩惱就是菩提（覺悟），無明（愚昧）就是大智慧。每一步都執著于有，每句話都空談虛無。自己不反省被業力牽引，反而教人否定因果。甚至說飲酒吃肉不妨礙菩提，偷盜邪淫也不妨礙般若（智慧）。像這樣的人，邪魔惡毒侵入他們的心腑卻不自覺知。想要脫離塵世的煩惱，如同潑油救火，真是可悲啊！ 塵世的煩惱之輩，卻是如來的種子，經典里有明確的說明。譬如在高原陸地上不生長蓮花，只有在卑濕的淤泥中才能生長此花。在充滿煩惱的火宅中，頭出頭沒，遭受無量的痛苦，忽然在痛苦中產生厭離之心，才發起無上的菩提之心。塵世的煩惱之輩是如來種子，正是這個意思。俗人學道與出家人截然不同。出家人從小遠離塵世的煩惱，父母不供給美味佳餚，六親眷屬也已經捨棄離開。身居清凈的伽藍（寺廟），親眼看到莊嚴的佛像，唸唸不離道，心心相續不斷。所閱讀的書籍無非是佛經，所做的事情無非是佛事。不看那些令人貪戀的事物，接受佛的禁戒。佛所讚許的才敢依從奉行，佛所呵斥的絕不敢違犯。有明眼的宗師可以尋訪，有良朋善友可以請教決疑。縱然有習氣未除，暫時違犯佛的律儀，也會被大眾所排斥。拿俗人與出家人相比，相差太遠了。 俗人在充滿煩惱的火宅中，行住坐臥都被貪慾、嗔恚、愚癡所包圍，所作所為、所聞所見無非是惡業。然而，如果能在此中徹底覺悟，其力量卻勝過我們出家人百千萬億倍。徹底覺悟了，才可以談論煩惱即菩提，無明即大智慧。本來廣大寂滅的妙心中清凈圓明，空空蕩蕩沒有一物可以作為障礙，如同太虛空一般。『佛』這個字也是身外之物，更何況還有塵世的煩惱恩愛作為對待呢？在火宅中徹底覺悟了，就不需要尋求出家，不要製造妖言邪說，毀壞形體服飾，滅絕天性祭祀。
【English Translation】 English version: In favorable circumstances, they forcibly preach doctrines, saying that afflictions are Bodhi (enlightenment), and ignorance is great wisdom. With every step, they cling to existence; with every word, they talk about emptiness. They do not blame themselves for being driven by the force of karma, but instead teach people to deny cause and effect. They even say that drinking wine and eating meat do not hinder Bodhi, and stealing and committing adultery do not obstruct Prajna (wisdom). People like this are unaware that demonic and evil poisons have entered their hearts and minds. Wanting to escape from the defilements of the world is like pouring oil on a fire. How sad it is! The beings in the defilements of the world are the seeds of the Tathagata (Buddha), as clearly stated in the scriptures. For example, lotus flowers do not grow on high plateaus, but only in the low, damp mud. In the burning house full of afflictions, they struggle and suffer immeasurable pain. Suddenly, from this suffering, they develop a sense of revulsion and awaken the supreme Bodhi mind. The beings in the defilements of the world are the seeds of the Tathagata, and this is precisely what it means. Laypeople who study the Way are completely different from monks. Monks leave the defilements of the world from a young age. Their parents do not provide them with delicacies, and their relatives have already abandoned them. They live in pure monasteries (Garan), and see the solemn images of the Buddha with their own eyes. Their thoughts are constantly on the Way, and their minds are uninterrupted. The books they read are all Buddhist scriptures, and the things they do are all Buddhist activities. They do not look at things that are tempting, and they accept the precepts of the Buddha. They only dare to follow what the Buddha praises, and they dare not violate what the Buddha condemns. They can seek out teachers with clear vision, and they can consult with good friends and advisors. Even if they have not eliminated their habitual tendencies and temporarily violate the Buddha's precepts, they will be rejected by the community. Compared to laypeople, they are far superior. Laypeople are in the burning house full of afflictions, and their every action is accompanied by greed, anger, and delusion. What they do, what they hear, and what they see are all evil deeds. However, if they can thoroughly awaken in this situation, their strength will surpass that of us monks by hundreds of thousands of millions of times. Only when they have thoroughly awakened can they talk about afflictions being Bodhi and ignorance being great wisdom. In the originally vast and tranquil wonderful mind, there is pure and perfect clarity, and there is nothing that can be an obstacle, like the great void. The word 'Buddha' is also an external thing, let alone the defilements of the world, afflictions, and love as opposites? If they thoroughly awaken in the burning house, they do not need to seek to become monks, do not create妖言邪說(false and misleading statements), destroy their appearance and clothing, and extinguish their natural instincts and sacrifices.
祀。作名教中罪人。佛不教人如此。只說應以佛身得度者即現佛身而為說法。應以宰官身得度者即現宰官身而為說法。乃至應以比丘比丘尼優婆塞優婆夷身得度者即皆現之而為說法。又云治世產業皆順正理與實相不相違背。但只依本分隨其所證。化其同類同入此門。便是報佛深恩也。但唸唸不要間斷。莫管得不得。便是夙與般若無緣。今生未打得徹。臨命終時亦不被惡業所牽。于日用二六時中亦不被塵勞所困。後世出頭來亦得現成受用。學道無他術。以悟為則。今生若不悟盡。捱到盡未來際常存此心。今生雖未悟。亦種得般若種子在性地上。世世不落惡趣。生生不失人身。不生邪見家。不入魔軍類。況忽然心花發明耶。當此之時。三世諸佛證明有分。諸大祖師無處安著。非是強為。法如是故。真如道人慾學此道。但只依此做工夫。久久自然撞著矣。如上所說乃一期應病與藥耳。若作實法會。又卻不是也。古人云。見月休觀指。歸家莫問程。寫至此。興雖未已而紙已盡。且截斷葛藤。
心空曰。大慧此書分明是一卷維摩經。在家居士若不依此修行。管取臘月三十日手忙腳亂。
No. 1607-G 蓮池大師法語
華嚴不如艮卦
宋儒有言。讀一部華嚴經不如看一艮卦。此說高明者自知其謬
【現代漢語翻譯】 現代漢語譯本：祭祀，是名教中的罪人。佛陀不是這樣教導人們的。只是說，應該用佛身得度的，就現佛身而為說法；應該用宰官身得度的，就現宰官身而為說法；乃至應該用比丘（佛教出家男眾）、比丘尼（佛教出家女眾）、優婆塞（在家男居士）、優婆夷（在家女居士）身得度的，就都現這些身份而為說法。又說，治理世間的產業都順應正理，與實相不相違背。只要依本分，隨著自己所證悟的，化度與自己同類的人，一同進入這個法門，便是報答佛的深恩了。只要唸唸不要間斷，莫管能不能得到，便是前世與般若（智慧）沒有緣分，今生沒有徹底領悟。臨命終時也不會被惡業所牽引，在日常的二六時中（指一天二十四小時）也不會被塵勞所困擾。後世出頭來也能現成受用。學道沒有其他方法，以悟為準則。今生如果不完全領悟，拖到未來世也常存此心。今生即使沒有領悟，也種下了般若的種子在自性地上，世世不落入惡趣，生生不失去人身，不生在邪見之家，不進入魔軍之類，何況忽然心花發明呢？當這個時候，三世諸佛證明有份，諸大祖師無處安放。不是勉強，法就是這樣。真如道人想要學習此道，只要依此做功夫，久久自然會撞上的。如上所說，只是一時應病與藥罷了。如果當作實法來理解，又錯了。古人說：『見月休觀指，歸家莫問程。』寫到這裡，興致雖然未盡，但紙已經用完了，就此截斷葛藤（比喻糾纏不清的事務）。 心空說：『大慧，這本書分明是一卷《維摩經》。在家居士如果不依此修行，管保臘月三十日（指農曆年末）手忙腳亂。』 《蓮池大師法語》 華嚴不如艮卦 宋儒有人說：『讀一部《華嚴經》不如看一艮卦。』這種說法高明的人自然知道它的謬誤。
【English Translation】 English version: Sacrifices are the sins in the teachings of Confucianism. Buddha did not teach people to do this. He only said that those who should be saved by the body of a Buddha should be manifested as a Buddha to preach the Dharma; those who should be saved by the body of a minister should be manifested as a minister to preach the Dharma; and even those who should be saved by the body of a Bhiksu (Buddhist monk), Bhiksuni (Buddhist nun), Upasaka (male lay Buddhist), or Upasika (female lay Buddhist) should be manifested in these forms to preach the Dharma. It is also said that managing worldly affairs should be in accordance with the right principles and not contradict the true nature of reality. Just follow your own role and, according to your own realization, transform those of your own kind to enter this Dharma gate together, which is to repay the deep kindness of the Buddha. Just keep your thoughts continuous and don't worry about whether you will attain anything or not. If you do, it means that you had no affinity with Prajna (wisdom) in your past lives, and you have not thoroughly understood it in this life. When you are about to die, you will not be dragged down by evil karma, and you will not be troubled by worldly affairs in your daily life. In future lives, you will be able to enjoy the benefits of your practice. There is no other method for learning the Way; take enlightenment as the standard. If you do not fully realize enlightenment in this life, keep this mind until the end of time. Even if you have not realized enlightenment in this life, you have planted the seeds of Prajna in your nature, and you will not fall into evil realms in any lifetime, nor will you lose your human body, nor will you be born into families with wrong views, nor will you enter the ranks of the devil's army. What's more, your mind may suddenly blossom! At that time, the Buddhas of the three worlds will certify your attainment, and the great patriarchs will have nowhere to place you. This is not forced; the Dharma is like this. If a person of true suchness wants to learn this Way, just follow this method and practice diligently, and you will naturally encounter it. What is said above is just a temporary remedy for a specific illness. If you take it as the real Dharma, then you are wrong. The ancients said, 'When you see the moon, stop looking at the finger; when you return home, don't ask about the distance.' Writing to this point, although the interest is not yet exhausted, the paper is already used up, so I will cut off the entangled vines (metaphor for complicated affairs). Xinkong said, 'Dahui, this book is clearly a volume of the Vimalakirti Sutra. If lay Buddhists do not practice according to this, they will surely be in a hurry on the thirtieth day of the twelfth lunar month (referring to the end of the lunar year).' 《Master Lianchi's Dharma Sayings》 The Avatamsaka Sutra is not as good as the Gen hexagram A Song Dynasty (960-1279) scholar said, 'Reading a volume of the Avatamsaka Sutra is not as good as looking at a Gen hexagram.' Those who are wise will naturally know the fallacy of this statement.
。庸劣者遂信不疑。開邪見門。塞圓乘路。言不可不慎也。假令說讀一部易經不如看一艮卦。然且不可。況佛法耶。況佛法之華嚴耶。華嚴具無量門。諸大乘經猶是華嚴無量門中之一門耳。華嚴天王也。諸大乘經侯封也。諸小乘經侯封之附庸也。余可知矣。
儒佛配合
儒佛二教聖人。其設化各有所主。固不必岐而二之。亦不必強而合之。何也。儒主治世。佛主出世。治世則自應如大學格致誠正修齊治平足矣。而過於高深則綱常倫理不成。安立出世則自應窮高極深方成解脫。而於家國天下不無稍疏。蓋理勢自然。無足怪者。若定謂儒即是佛。則六經論孟諸典燦然備具。何俟釋迦降誕達磨西來。定謂佛即是儒。則何不以楞嚴法華理天下。而必假羲農堯舜創製于其上。孔孟諸賢明道于其下。故二之合之其病均也。雖然。圓機之士。二之亦得。合之亦得。兩無病焉。又不可不知也。
佛性
經言蠢動含靈皆有佛性。孟子之辟告子也曰。然則犬之性猶牛之性。牛之性猶人之性歟。有執經言而非孟子。予以為不然。皆有佛性者。出世盡理之言。人畜不同者。世間見在之論。兩不相礙。是故極本窮源則螻蟻蠛蠓直下與三世諸佛平等不二。據今見在則人通萬變畜惟一知。何容並視。豈惟人與畜殊。犬以司夜
【現代漢語翻譯】 現代漢語譯本：平庸低劣的人於是深信不疑，開啟邪見之門，堵塞圓滿佛法的道路。言語不可不謹慎啊！ 假設說讀一部《易經》不如看一個艮卦，尚且不可以，更何況是佛法呢？更何況是佛法中的《華嚴經》呢？《華嚴經》具備無量的法門，其他大乘經典就像是《華嚴經》無量法門中的一個法門而已。《華嚴經》是天王，其他大乘經典是諸侯，其他小乘經典是諸侯的附庸，其餘的道理可以由此得知了。
儒佛配合
儒家和佛家這兩教的聖人，他們設立教化的各有側重，固然不必將它們區分為二，也不必勉強將它們合為一。為什麼呢？儒家主要治理世事，佛家主要超脫世事。治理世事自然應當像《大學》里講的格物、致知、誠意、正心、修身、齊家、治國、平天下就足夠了，而過於高深則綱常倫理不能成立。安立超脫世事自然應當窮究高深才能成就解脫，但對於家國天下不免有些疏遠。這是理勢的自然，沒有什麼可奇怪的。如果一定說儒家就是佛家，那麼六經論孟等典籍燦爛完備，何必等待釋迦牟尼降生、達摩西來？如果一定說佛家就是儒家，那麼為什麼不以《楞嚴經》、《法華經》來治理天下，而必須假借伏羲、神農、堯、舜（約公元前26世紀-公元前21世紀）在上面進行制度的創立，孔子、孟子（約公元前6世紀-公元前3世紀）等賢人在下面闡明道理呢？所以將它們區分開來或者將它們合在一起，都是有弊病的。雖然如此，圓融機變的人，將它們區分開來也可以，將它們合在一起也可以，兩種做法都沒有弊病。但這又是不可以不知道的。
佛性
經書上說，所有蠕動和有知覺的生命都具有佛性（Buddha-nature）。孟子反駁告子時說：『如果這樣，那麼狗的本性就像牛的本性，牛的本性就像人的本性嗎？』有人執著于經書上的話而否定孟子。我認為不是這樣的。『皆有佛性』，是出世間窮盡真理的說法；『人畜不同』，是世間現存的論斷。兩者並不互相妨礙。因此，追溯到根本窮究到源頭，那麼螻蟻、蚊蟲直接與三世諸佛平等不二；根據現在所見，人通曉萬變，畜生只有一種認知，怎麼能相提並論呢？豈止是人和畜生不同，狗因為能司夜
【English Translation】 English version: Those who are mediocre and inferior then believe it without doubt, opening the door to wrong views and blocking the path to perfect enlightenment. Words must be used with caution! Suppose someone said that reading one part of the I Ching is not as good as looking at one Gen hexagram; even that would be unacceptable, let alone with the Buddhadharma? And what about the Avatamsaka Sutra of the Buddhadharma? The Avatamsaka Sutra possesses limitless Dharma-gates. The other Mahayana sutras are just one Dharma-gate among the limitless Dharma-gates of the Avatamsaka Sutra. The Avatamsaka Sutra is a heavenly king; the other Mahayana sutras are feudal lords; the other Hinayana sutras are vassals of the feudal lords. The rest can be understood from this.
The Combination of Confucianism and Buddhism
The sages of Confucianism and Buddhism each have their own focus in establishing their teachings. It is certainly not necessary to divide them into two, nor is it necessary to force them together. Why? Confucianism mainly governs worldly affairs, while Buddhism mainly transcends worldly affairs. Governing worldly affairs should naturally be sufficient with the investigation of things, extension of knowledge, sincerity of intention, rectification of the heart, cultivation of the person, regulation of the family, governance of the state, and pacification of the world as described in the Great Learning. Going too high and deep would make the fundamental principles and ethics unstable. Establishing transcendence of worldly affairs should naturally exhaust the highest and deepest principles to achieve liberation, but it inevitably becomes somewhat detached from family, country, and the world. This is the natural course of things, and there is nothing to be surprised about. If one insists that Confucianism is Buddhism, then the Six Classics and the Analects are brilliantly and completely available. Why wait for the birth of Shakyamuni and the arrival of Bodhidharma from the West? If one insists that Buddhism is Confucianism, then why not govern the world with the principles of the Shurangama Sutra and the Lotus Sutra, and instead borrow from the system creation of Fuxi, Shennong, Yao, and Shun (c. 26th century BC - c. 21st century BC) above, and the clarification of the Way by Confucius and Mencius (c. 6th century BC - c. 3rd century BC) below? Therefore, both separating them and combining them have their drawbacks. However, for those with flexible wisdom, separating them is acceptable, and combining them is also acceptable; neither approach has any drawbacks. But this is something that must be known.
Buddha-nature
The sutras say that all moving and sentient beings have Buddha-nature. Mencius, in refuting Gaozi, said, 'If that is the case, then is the nature of a dog like the nature of an ox, and the nature of an ox like the nature of a person?' Some cling to the words of the sutras and deny Mencius. I think that is not right. 'All have Buddha-nature' is a transcendent statement of exhausting the truth; 'humans and animals are different' is a worldly, present-day observation. The two do not contradict each other. Therefore, tracing back to the root and exhausting the source, then ants and gnats are directly equal and non-dual with the Buddhas of the three times; according to what is seen now, humans understand myriad changes, while animals only have one kind of knowledge. How can they be compared? It is not only that humans and animals are different; dogs, because they can guard at night
有警則吠。若夫牛即發扃鉆穴逾墻斬關。且安然如不聞見矣。犬牛之性果不齊也。而況於人乎。萬材同一木也。而梧槚枳棘自殊。百川同一水也。而江湖溝渠各別。此同而未嘗不異。異而未嘗不同者也。如執而不通。則世尊成正覺時普見一切眾產生正覺。今日何以尚有眾生。
王介甫
介甫擬寒山詩有云。我曾為牛馬。見草豆歡喜。又曾為女人。歡喜見男子。我若真是我。祇合常如此。區區轉易間。莫認物為己。介甫此言信是有見。然胡不云。我曾聞諛言。入耳則歡喜。又曾聞讜言。喜滅而嗔起。我若真是我。祇合常如此。區區轉易間。莫認物為己。而乃悅諛惡讜。依然認物為己耶。故知大聰明人。說禪非難。而得禪難也。
解禪偈
溫公作解禪偈。真學佛不明理者之龜鑑也。但其以言行可法為不壞身。仁義不虧為光明藏。特一時救病語。非不易之論。夫謹言行修仁義。在世間誠可貴重。然豈便是金剛不壞之身。神通大光明藏何言之易也。又以君子坦蕩蕩為天堂。小人長慼慼為地獄。理則良。然而亦有執理失事之病。豈得謂愚癡即牛羊。兇暴即虎豹。此外更無真實披毛帶角之牛羊。利牙鋸爪之虎豹乎。吾恐世人見溫公辭致警妙。必大悅而深信。其流之弊撥無因果。乃至世善自足。不復知有向
【現代漢語翻譯】 現代漢語譯本 狗遇到警情就會吠叫。至於牛，即使撬開門閂、打洞、翻墻、突破關卡，也能安然無恙，好像什麼都沒聽到沒看到一樣。狗和牛的習性果真不一樣啊！更何況是人呢？各種木材都出自同一棵樹，但梧桐、楸樹、枳樹、荊棘卻各自不同。百條河流都出自同一水源，但長江、湖泊、水溝、水渠卻各有區別。這就是同中有異，異中有同的道理。如果執著於此而不通達，那麼世尊（釋迦牟尼佛的尊稱）成正覺（證悟）時，普見一切眾生都將成正覺，今日為何還有眾生存在呢？
王安石（王介甫）
王安石（王介甫）模仿寒山詩寫道：『我曾經做過牛馬，見到草料豆子就歡喜；又曾經做過女人，歡喜見到男子。我如果真是本來的我，就應該常常如此。在這小小的轉變中，不要把外物當成自己。』王安石（王介甫）這番話確實有見地。然而為什麼不說：『我曾經聽到奉承的話，聽入耳中就歡喜；又曾經聽到正直的言論，喜悅消失而嗔怒生起。我如果真是本來的我，就應該常常如此。在這小小的轉變中，不要把外物當成自己。』卻反而喜歡奉承厭惡正直的言論，仍然把外物當成自己呢？所以說，大聰明的人，說禪容易，而真正領悟禪的真諦卻很難啊！
解禪偈
司馬光（溫公）所作的《解禪偈》，是那些學習佛法卻不明白道理的人的龜鑑。但是他認為言行可以作為法則就是不壞之身，仁義沒有虧損就是光明藏，這只是一時用來糾正錯誤的說法，並非不易的定論。謹慎言行，修養仁義，在世俗社會中固然可貴，但怎麼能說是金剛不壞之身，神通廣大光明之藏呢？這話也太容易說了吧！又認為君子心胸坦蕩蕩就是天堂，小人經常憂愁就是地獄，這個道理是好的。然而也有執著于理而忽略事實的弊病。難道能說愚癡就是牛羊，兇暴就是虎豹，此外就沒有真正披著毛、帶著角的牛羊，以及有利牙、鋸齒爪子的虎豹了嗎？我擔心世人看到司馬光（溫公）的文辭警醒巧妙，必定非常高興而深信不疑，其流弊就是否定因果，甚至認為行善就足夠了，不再知道有向上追求佛法的意願。
【English Translation】 English version Dogs bark when they sense danger. As for oxen, even if they break open latches, drill holes, climb over walls, or break through barriers, they remain calm as if they heard or saw nothing. The natures of dogs and oxen are indeed different! How much more so with humans? All kinds of wood come from the same tree, yet paulownia, catalpa, trifoliate orange, and jujube differ from each other. A hundred rivers come from the same source, yet the Yangtze River, lakes, ditches, and canals are distinct. This is the principle of being the same yet not always different, and being different yet not always the same. If one clings to this without understanding, then when the World-Honored One (a respectful title for Shakyamuni Buddha) attained perfect enlightenment (Bodhi), he universally saw all beings attaining perfect enlightenment; why are there still sentient beings today?
Wang Anshi (Wang Jie-fu)
Wang Anshi (Wang Jie-fu), imitating the poetry of Hanshan, wrote: 'I once was an ox or horse, delighted to see grass and beans; I also was a woman, delighted to see a man. If I am truly myself, I should always be like this. In this small transformation, do not mistake external things for oneself.' Wang Anshi's (Wang Jie-fu) words indeed have insight. However, why not say: 'I once heard flattering words, delighted when they entered my ears; I also heard upright words, joy disappeared and anger arose. If I am truly myself, I should always be like this. In this small transformation, do not mistake external things for oneself.' Yet he delights in flattery and dislikes upright words, still mistaking external things for oneself? Therefore, it is said that for a person of great intelligence, speaking about Chan (Zen) is easy, but truly understanding the essence of Chan (Zen) is difficult!
Gatha on Understanding Chan (Zen)
Sima Guang's (Wen Gong) 'Gatha on Understanding Chan (Zen)' is a mirror for those who study Buddhism but do not understand the principles. However, his view that exemplary words and deeds constitute an indestructible body, and that the absence of flaws in benevolence and righteousness constitutes the treasury of light, is merely a temporary remedy, not an immutable conclusion. Cautious words and deeds, cultivating benevolence and righteousness, are certainly valuable in the secular world, but how can they be said to be the indestructible body of diamond, the treasury of great, luminous spiritual powers? These words are too easily spoken! Furthermore, the idea that a gentleman's open and magnanimous heart is heaven, and that a petty person's constant worry is hell, is a good principle. However, there is also the flaw of clinging to principle and neglecting reality. Can it be said that ignorance is equivalent to oxen and sheep, and that ferocity is equivalent to tigers and leopards, and that there are no real oxen and sheep with fur and horns, or tigers and leopards with sharp teeth and claws? I fear that when people see Sima Guang's (Wen Gong) insightful and clever words, they will be very pleased and deeply believe them, and the consequence will be the denial of cause and effect, even to the point of being content with worldly good deeds and no longer knowing the desire to pursue the Dharma upwards.
上事。則此偈本以覺人反以誤人。不可不聞。
范景仁
景仁自謂吾二十年曾不起一思慮。景仁之為賢者信矣。然二十年之久不生一念。或未易及此。顏子尚僅三月不違。則三月外容有念生。趙州尚假四十年方成一片。則未成一片時容有念生。如景仁者得無。粗念雖無。微細思慮潛滋暗發而不自覺歟。吾非輕視景仁。蓋恐得少為足而預以自警也。
衣帛食肉
晦庵先生闢佛。空谷力為辨駁矣。雖然晦庵亦有助佛揚化處。不可不知也。其解孟子曰。五十非帛不暖。未五十者不得衣也。七十非肉不飽。未七十者不得食也。夫獸毛蠶口害物傷慈。佛制也。必五十乃衣帛。則衣帛者鮮矣。食肉者斷大慈悲種子。佛制也。必七十乃食肉。則食肉者鮮矣。今孩提之童固已重裘純纊衛其形。烹肥割鮮飫其口。曾不待壯。而況老乎。使晦庵之說行。寧不為佛法少助。咎晦庵者不之察。吾故為闡之。
護法
人知佛法外護付與王臣。而未知僧之當其護者。不可以不慎也。護法有三。一曰興崇梵剎。二曰流通大教。三曰獎掖緇流。曷言乎慎也。護剎者。梵剎果爾屬。寺產豪強佔焉。奪而復之理也。有如考諸圖籍則疑似不明。傳之久遠則張王互易。以勢取之可乎。喜舍名為吉祥地。力不歒而與者謂之冤
【現代漢語翻譯】 現代漢語譯本： 上面這件事說明，這首偈語本意是啓發人們覺悟，反而會誤導人們。不能不加以說明。
范景仁
范景仁自認為自己二十年來從未產生過一個念頭。范景仁是賢人，這我相信。然而，長達二十年之久不產生一個念頭，或許不容易做到。顏回尚且只能做到三個月不違背仁德，那麼三個月之外或許會有念頭產生。趙州禪師尚且用了四十年才達到一片純凈的境界，那麼在未達到一片純凈時或許會有念頭產生。像范景仁這樣的人，難道就沒有粗大的念頭雖然沒有，但微細的思慮在潛移默化地滋生髮展而自己沒有察覺的情況嗎？我並非輕視范景仁，而是恐怕他得到少許就滿足，所以預先用這些話來警醒自己。
衣帛食肉
朱熹先生（晦庵先生）批評佛教，空谷禪師極力為佛教辯駁。雖然如此，朱熹也有助於弘揚佛法的地方，不可不知。他解釋《孟子》時說：『五十歲不是絲綢做的衣服就不能保暖，不到五十歲的人不能穿絲綢衣服；七十歲不是肉就吃不飽，不到七十歲的人不能吃肉。』 獸毛蠶口，都是傷害生物，有損慈悲心的行為，這是佛教的戒律。一定要到五十歲才能穿絲綢，那麼穿絲綢的人就少了。吃肉會斷絕大慈悲的種子，這是佛教的戒律。一定要到七十歲才能吃肉，那麼吃肉的人就少了。現在年幼的孩子就已經穿著厚厚的絲綿衣服來保護身體，烹調美味佳餚來滿足口腹之慾，甚至不等長大成人，更何況是老年人呢？如果朱熹的說法能夠推行，難道不會對佛法有所幫助嗎？責備朱熹的人沒有察覺到這一點，所以我才要闡明它。
護法
人們只知道佛法的外在護持要依靠國王大臣，卻不知道僧人所應當承擔的護法責任，這一點不可以不謹慎。護法有三種：一是興建和修繕寺廟（梵剎），二是流通和傳播佛法（大教），三是獎掖和提拔僧人（緇流）。為什麼要說謹慎呢？對於護持寺廟這件事，如果寺廟的財產確實屬於寺廟，卻被豪強侵佔，那麼奪回來是理所當然的。如果查閱圖籍后發現情況可疑，難以明確，而且年代久遠，張家和王家互相爭奪，可以用權勢強行奪取嗎？人們喜歡佈施，認為那是吉祥之地，但如果不是心甘情願而是迫於勢力才給予的，那就叫做冤屈。
【English Translation】 English version: The above matter shows that this verse, intended to awaken people, may instead mislead them. It must be explained.
Fan Jingren
Fan Jingren claimed that he had not had a single thought for twenty years. I believe that Fan Jingren is a virtuous man. However, it may not be easy to have no thoughts for as long as twenty years. Yan Hui (顏子) could only maintain his virtue for three months without deviation, so he might have had thoughts after three months. Zen Master Zhao Zhou (趙州) took forty years to achieve a state of complete purity, so he might have had thoughts before achieving that state. Could it be that Fan Jingren, although he had no coarse thoughts, had subtle thoughts that were subtly developing without his awareness? I am not belittling Fan Jingren, but I am afraid that he will be content with little, so I am using these words to warn myself in advance.
Wearing Silk and Eating Meat
Master Zhu Xi (晦庵先生) criticized Buddhism, and Zen Master Konggu (空谷) tried his best to defend it. However, Zhu Xi also contributed to the propagation of Buddhism, which should not be ignored. When he explained Mencius, he said: 'At fifty, one cannot keep warm without silk clothes; those under fifty should not wear silk clothes. At seventy, one cannot be full without meat; those under seventy should not eat meat.' Animal hair and silkworm mouths are harmful to living beings and detrimental to compassion, which is a Buddhist precept. If one must be fifty to wear silk, then few will wear silk. Eating meat cuts off the seeds of great compassion, which is a Buddhist precept. If one must be seventy to eat meat, then few will eat meat. Now, even young children are already wearing thick silk and cotton clothes to protect their bodies, and cooking delicious food to satisfy their appetites, even before they grow up, let alone the elderly. If Zhu Xi's theory could be implemented, wouldn't it be of some help to Buddhism? Those who blame Zhu Xi have not noticed this, so I will explain it.
Protecting the Dharma
People only know that the external protection of the Dharma depends on kings and ministers, but they do not know the responsibility that monks should bear in protecting the Dharma, which should not be taken lightly. There are three ways to protect the Dharma: first, to build and repair temples (梵剎, fan cha); second, to circulate and spread the Dharma (大教, da jiao); and third, to encourage and promote monks (緇流, zi liu). Why should we be cautious? Regarding the protection of temples, if the property of the temple truly belongs to the temple but is occupied by powerful people, then it is only right to take it back. If, after consulting the records, the situation is doubtful and difficult to clarify, and the years are long, with the Zhang family and the Wang family fighting each other, can it be forcibly taken by force? People like to give alms, thinking that it is an auspicious place, but if it is not given willingly but under duress, it is called injustice.
業藪。若僧惟勸化有力大人。以恢復舊剎為大功德主。而不思佛固等視眾生如羅睺羅。殃民建剎即廣逾千頃高凌九霄。旃檀為材珠玉為飾。佛所悲憐而不喜者也。有過無功。不可不慎。一也。護教者。其所著述果爾遠合佛心。近得經旨。讚歎而傳揚之理也。有如外道迂談胸臆偏見。過為稱譽可乎。若僧惟乞諸名公作序作䟦。而不思疑誤後學。有過無功。不可不慎。二也。護僧者。其僧果爾真參真悟。具大知見者。尊而禮之。實心實行。操持敦確者。信而近之理也。有如虛頭禪客。下劣庸流。亦尊之信之可乎。若僧惟親附貴門。冀其覆庇而綿纊錦繡以裹癰疽。祗益其毒。有過無功。不可不慎。三也。是則王臣護法而僧壞法也。悲夫。
答孫無高居士廣抑
來問近日持戒頗嚴。雖小德未盡瑩。而大德已無犯。此外更有一二語可為終身之銘者乎。昔子貢問一言終身。夫子以恕答之。今日戒之一言。銘以終身。罄無不盡。所以者何。良以攝心即是戒。故若向心地法門中會得。便一切具足。尚何論戒之持與不持。如其不然。須一一依教奉行。經云。攝心為戒。因戒生定。因定發慧。定慧者佛之全果也。即定而慧則寂而常照。即慧而定則照而常寂。常寂常照名常寂光。而資始於戒。戒之時大矣哉。戒有多種。優婆塞五
【現代漢語翻譯】 現代漢語譯本： 業藪（罪惡叢生）。如果僧人只勸化有權勢的大人物，把恢復舊寺廟作為最大的功德主，而不思考佛陀平等看待眾生如同羅睺羅（佛陀之子）。危害百姓建造寺廟，即使廣闊超過千頃，高聳入雲，用旃檀為材料，用珠玉來裝飾，也是佛陀所悲憫而不喜歡的。這樣只有過錯而沒有功德，不可不謹慎。這是第一點。 護教者，如果他們的著述確實深遠地符合佛心，貼近經書的旨意，讚歎並傳揚他們是應該的。如果像外道的迂腐之談，胸中的偏見，過度地稱讚他們可以嗎？如果僧人只乞求各位名公作序作跋，而不思考會疑惑誤導後來的學者，這樣只有過錯而沒有功德，不可不謹慎。這是第二點。 護僧者，如果僧人確實真參實悟，具有大智慧見解，尊敬並禮待他們。真心實意地修行，操守敦厚確實，信任並親近他們是應該的。如果像虛有其表的禪客，低下庸俗的僧人，也尊敬他們信任他們可以嗎？如果僧人只親近權貴之門，希望他們庇護，用綿絮錦繡來包裹癰疽（毒瘡），只會增加它的毒性。這樣只有過錯而沒有功德，不可不謹慎。這是第三點。 這樣就是王臣護法，而僧人卻在破壞佛法啊。可悲啊。
回答孫無高居士的廣泛抑制
來信問近日持戒頗為嚴格，即使小的德行還沒有完全磨練，但是大的德行已經沒有違犯。此外還有一兩句話可以作為終身的座右銘嗎？過去子貢問一句話可以終身奉行，孔夫子用『恕』來回答他。今天用『戒』這一句話，作為終身的座右銘，全部都包括了。為什麼呢？因為攝心就是戒，所以如果向心地法門中領會，便一切具足，還說什麼戒的持與不持呢？如果不是這樣，必須一一依照教導奉行。經書上說：『攝心為戒，因戒生定，因定發慧。』定慧是佛的全部果實。即定而慧就是寂靜而常照，即慧而定就是照而常寂。常寂常照名為常寂光，而這一切都起始於戒。戒的意義太大了啊。戒有很多種，優婆塞（在家男居士）有五戒。
【English Translation】 English version: 'Ye Sou' (A den of sins). If a monk only persuades powerful adults, regarding restoring old temples as the greatest merit, without considering that Buddha equally views all beings as Rahula (Buddha's son). Harming the people to build temples, even if they are vast exceeding a thousand 'qing' (unit of area), towering into the clouds, using sandalwood as material, and decorating with pearls and jade, is what Buddha pities but does not like. This only has faults and no merits, one must be cautious. This is the first point. Those who protect the teachings, if their writings truly deeply align with the Buddha's mind, closely adhere to the meaning of the scriptures, praising and propagating them is appropriate. If it's like the pedantic talk of outsiders, prejudices in their minds, is it okay to excessively praise them? If monks only beg various famous figures to write prefaces and postscripts, without considering that it will confuse and mislead later scholars, this only has faults and no merits, one must be cautious. This is the second point. Those who protect monks, if the monk truly deeply meditates and understands, possessing great wisdom and insight, respecting and treating them with courtesy. Sincerely practicing, with honest and steadfast conduct, trusting and approaching them is appropriate. If it's like empty-headed Chan practitioners, inferior and mediocre monks, is it okay to also respect and trust them? If monks only associate with the doors of the powerful and wealthy, hoping for their protection, using cotton and silk to wrap carbuncles (poisonous sores), it will only increase its toxicity. This only has faults and no merits, one must be cautious. This is the third point. In this way, the king and ministers protect the Dharma, but the monks are destroying the Dharma. How sad.
Answering Layman Sun Wu Gao's Broad Suppression
Your letter asks about recently upholding the precepts quite strictly, even if small virtues have not been fully polished, but major virtues have not been violated. Besides this, are there one or two more sentences that can serve as a lifelong motto? In the past, Zigong asked for one sentence to follow for life, and Confucius answered him with 'forgiveness'. Today, using the one word 'precepts' as a lifelong motto encompasses everything. Why? Because capturing the mind is the precept, so if one understands this in the Dharma gate of the mind-ground, then everything is complete, what more is there to say about upholding or not upholding the precepts? If it is not like this, one must follow the teachings one by one. The scriptures say: 'Capturing the mind is the precept, from the precept arises concentration, from concentration arises wisdom.' Concentration and wisdom are the complete fruit of the Buddha. That is, concentration and wisdom are stillness and constant illumination, that is, wisdom and concentration are illumination and constant stillness. Constant stillness and constant illumination is called Constant Stillness Light, and all of this begins with the precepts. The meaning of the precepts is so great. There are many kinds of precepts, the Upasaka (male lay devotee) has five precepts.
戒。沙彌十戒。比丘二百五十戒。菩薩十重四十八輕戒。乃至三千威儀八萬細行。而約其大綱則五戒為根本。儒亦時言戒。戒雖未備而默與佛制合。子曰君子有三戒。戒色則淫戒所攝。戒斗則殺戒所攝。戒得則盜戒所攝。淫殺盜三者為戒中之至要。故舉要以概其餘。而言忠信不及亂。以攝酒妄。亦所以預養此戒。而弗使之縱也。但儒之戒疏。佛之戒密。佛制殺戒微及蜎蠕。而儒止曰無故殺牛羊犬豕等。不曰不殺。止曰釣不網戈不宿。不曰不釣不戈。又極之則。才有忿嫉即殺戒不凈。眼取色耳取聲即盜戒不凈。隔壁聞釵釧聲即淫戒不凈。至是則身心俱斷。事理雙盡矣。今日處家闈中。業公車行。將有社稷民人之寄。其持戒豈能一一與剃髮染衣者例論。則微細條章不能全持未為破戒。惟貴於心學大頭腦處著力。一旦脫然悟去。則咳唾掉臂無不是清凈毗尼矣。但不可未得謂得而發狂解。便道飲酒食肉不礙菩提。行盜行淫無妨般若。而墮落魔羅境界耳。果能時時返照。刻刻提撕。向本參唸佛話頭上做工夫。則不惟日後有發明在。即今目前便自得力。日用中有主宰。不隨物轉。縱居聲色名利之場妻子眷屬日夕相接。不妨與世推移。混俗和光。自然出淤泥而不染。是謂塵中大解脫門也。以此自利。以此利他。何往不善哉。(蓮池大
師法語畢)
No. 1607
居士分燈錄捲上
云間 心空 朱時恩 輯
同郡 心岫 王元瑞 閱
維摩詰(釋迦會下法王子)
中天竺毗耶離城。有長者名維摩詰。已曾供養無量諸佛。深植善本。得無生忍。辨才無礙。遊戲神通。欲度人。故以善方便。居毗耶離。其以方便。現身有疾。廣為說法。佛告文殊師利。汝行詣維摩詰問疾。於是文殊師利與諸菩薩大弟子眾。入毗耶離。維摩詰以神力空其室內。除去所有及諸侍者。惟置一床。以疾而臥。文殊師利既入其舍。維摩詰言。善來。文殊師利。不來相而來。不見相而見。文殊師利言。如是居士。若來已更不來。若去已更不去。所以者何。來者無所從來。去者無所從去。所可見者更不可見。維摩詰謂眾菩薩言。諸仁者。云何菩薩入不二法門。三十二菩薩各各說已。文殊師利問維摩詰。仁者當說。何等是菩薩入不二法門。維摩詰默然無言。文殊師利嘆曰。善哉。善哉。乃至無有文字語言。是真不二法門。說法已竟。維摩詰語文殊師利。可共見佛。即以神力。持諸大眾並師子座。置於右掌。往詣佛所。到已著地。稽首佛足。右繞七匝。一心合掌。在一面立。舍利弗問。汝於何沒。而來生此。維摩詰言。汝所得法。有沒生乎。舍
【現代漢語翻譯】 現代漢語譯本 （師法語畢）
No. 1607
居士分燈錄捲上
云間 心空 朱時恩 輯
同郡 心岫 王元瑞 閱
維摩詰（Vimalakirti，釋迦牟尼佛會下的法王子）
中天竺毗耶離城（Vaishali）。有長者名維摩詰（Vimalakirti）。他曾經供養過無量諸佛，深深地植下了善的根本，獲得了無生法忍（anutpattika-dharma-kshanti），辯才無礙，遊戲神通。爲了度化世人，所以用善巧方便，居住在毗耶離城（Vaishali）。他用方便法門，示現自己身患疾病，廣泛地為人說法。佛告訴文殊師利（Manjushri），『你去維摩詰（Vimalakirti）那裡問候他的病情。』於是文殊師利（Manjushri）與諸位菩薩和大弟子們，一同進入毗耶離城（Vaishali）。維摩詰（Vimalakirti）用他的神通力，清空了他的房間，移走了所有的東西和侍者，只留下一張床，自己因病而躺在床上。文殊師利（Manjushri）進入他的住所后，維摩詰（Vimalakirti）說：『歡迎，文殊師利（Manjushri），不是爲了來而來的來，不是爲了見相而見的見。』文殊師利（Manjushri）說：『是的，居士。如果來，就更不是來；如果去，就更不是去。為什麼呢？因為來的人無所從來，去的人無所從去。所能見到的，更是不可見。』維摩詰（Vimalakirti）對眾菩薩說：『各位仁者，菩薩如何進入不二法門？』三十二位菩薩各自說完后，文殊師利（Manjushri）問維摩詰（Vimalakirti）：『仁者您來說說，什麼是菩薩進入不二法門？』維摩詰（Vimalakirti）默然無語。文殊師利（Manjushri）讚歎道：『好啊！好啊！乃至沒有文字語言，才是真正的不二法門。』說法完畢后，維摩詰（Vimalakirti）對文殊師利（Manjushri）說：『我們可以一起去見佛了。』隨即用他的神通力，托著所有的大眾和獅子座，放在右掌中，前往佛所在的地方。到達后，將他們放在地上，頂禮佛足，右繞佛七圈，一心合掌，站在一邊。舍利弗（Sariputra）問：『您從哪裡消失，而來生到這裡？』維摩詰（Vimalakirti）說：『你所證得的法，有消失和產生嗎？』
【English Translation】 English version (The Master finished speaking the Dharma)
No. 1607
Records of Layman's Lamp Transmission, Volume 1
Compiled by Zhu Shi'en, Xin Kong of Yun Jian
Reviewed by Wang Yuanrui, Xin Xiu of the same district
Vimalakirti (Dharma Prince under Shakyamuni Buddha)
In the city of Vaishali (毗耶離城) in Central India, there was an elder named Vimalakirti (維摩詰). He had already made offerings to countless Buddhas, deeply planted roots of goodness, attained the patience with non-arising of phenomena (anutpattika-dharma-kshanti), had unobstructed eloquence, and played with supernatural powers. Wishing to liberate people, he used skillful means to reside in Vaishali (毗耶離城). Through these means, he manifested himself as being ill and widely expounded the Dharma. The Buddha told Manjushri (文殊師利), 'Go to Vimalakirti (維摩詰) and inquire about his illness.' Thereupon, Manjushri (文殊師利), along with many Bodhisattvas and great disciples, entered Vaishali (毗耶離城). Vimalakirti (維摩詰), by his spiritual power, emptied his room, removing all possessions and attendants, leaving only a bed, and lay there ill. When Manjushri (文殊師利) entered his dwelling, Vimalakirti (維摩詰) said, 'Welcome, Manjushri (文殊師利)! Coming without coming, seeing without seeing.' Manjushri (文殊師利) said, 'So it is, Layman. If coming, then not coming; if going, then not going. Why? Because the one who comes has nowhere to come from, and the one who goes has nowhere to go to. What can be seen is even more invisible.' Vimalakirti (維摩詰) said to the Bodhisattvas, 'Virtuous ones, how does a Bodhisattva enter the gate of non-duality?' After the thirty-two Bodhisattvas each spoke, Manjushri (文殊師利) asked Vimalakirti (維摩詰), 'Virtuous one, please tell us, what is the Bodhisattva's entry into the gate of non-duality?' Vimalakirti (維摩詰) remained silent. Manjushri (文殊師利) exclaimed, 'Excellent! Excellent! Even without words or language, this is the true gate of non-duality.' After the Dharma talk, Vimalakirti (維摩詰) said to Manjushri (文殊師利), 'We can go see the Buddha together.' Immediately, with his spiritual power, he held all the assembly and the lion throne in his right palm and went to where the Buddha was. Upon arriving, he placed them on the ground, prostrated at the Buddha's feet, circumambulated the Buddha seven times, single-mindedly joined his palms, and stood to one side. Sariputra (舍利弗) asked, 'From where did you disappear and come to be born here?' Vimalakirti (維摩詰) said, 'Does the Dharma you have attained have disappearance and birth?'
利弗言。無沒生也。若諸法無沒生相。云何問言汝於何沒而來生此。舍利弗。沒者。為虛誑法。敗壞之相。生者。為虛誑法。相續之相。菩薩雖沒不盡。善本雖生。不長諸惡。時佛告舍利弗。有國名妙喜。佛號無動。是維摩詰于彼國沒。而來生此。舍利弗言。未曾有也。世尊。是人乃能捨清凈土。而來樂此多怒害處。維摩詰語。舍利弗。于意云何。日光出時。與冥合乎。答曰。不也。日光出時。則無眾冥。維摩詰言。夫日何故。行閻浮提。答曰。欲以明照。為之除冥。維摩詰言。菩薩如是。雖生不凈佛土。為化眾生。不與愚闇而共合也。但滅眾生煩惱暗耳。時大眾渴仰。欲見妙喜世界無動如來及其聲聞之眾。佛告維摩詰。善男子。為此眾會現妙喜國無動如來及諸菩薩聲聞之眾。眾皆欲見。於是維摩詰入於三昧。現神通力。以其右手。斷取妙喜世界。置於此處。時妙喜世界。於此國所。應饒益其事。訖已還複本處。
贊曰。余觀維摩詰。蓋毗耶一老居士也。然釋迦會中。如文殊師利。舍利弗等。猶且曰。我不堪任詣彼問疾。曰。彼上人者。難為酬對。抑何門庭。高峻至此。極乎。黃檗云。維摩者。凈名也。凈者。性也。名者。相也。性相不異。故號凈名。諸大菩薩所表者。人皆有之。不離一心。悟之則是。似又不
【現代漢語翻譯】 現代漢語譯本： 舍利弗問：『沒有死亡和出生嗎？如果諸法沒有死亡和出生的表相，為何問我從何處死亡而來，又出生到這裡？』 維摩詰回答：『舍利弗，死亡，是虛假不實的法，是敗壞的表相；出生，是虛假不實的法，是相續的表相。菩薩雖然示現死亡，但不會斷盡善的根本；雖然示現出生，也不會增長各種惡行。』 這時，佛告訴舍利弗：『有個國土名叫妙喜（Abhirati，意為極樂），佛號無動（Akshobhya，意為不動如來）。這位維摩詰（Vimalakirti，意為凈名）就是從那個國土死亡，而出生到這裡的。』 舍利弗說：『真是前所未有啊，世尊！這個人竟然能夠捨棄清凈的佛土，而來喜歡這充滿憤怒和傷害的地方。』 維摩詰說：『舍利弗，你認為如何？太陽出來的時候，會和黑暗混合在一起嗎？』 舍利弗回答說：『不會的。太陽出來的時候，就沒有黑暗了。』 維摩詰說：『那麼太陽為何要照耀閻浮提（Jambudvipa，意為南贍部洲）呢？』 舍利弗回答說：『爲了光明照耀，為眾生消除黑暗。』 維摩詰說：『菩薩也是這樣，雖然出生在不清凈的佛土，是爲了教化眾生，不與愚昧黑暗同流合污，只是爲了滅除眾生的煩惱黑暗罷了。』 這時，大眾渴望仰慕，想要見到妙喜世界（Abhirati）的無動如來（Akshobhya）以及他的聲聞弟子們。 佛告訴維摩詰：『善男子，爲了這些大眾，顯現妙喜國（Abhirati）的無動如來（Akshobhya）以及諸位菩薩和聲聞弟子們吧，大家都想見他們。』 於是，維摩詰（Vimalakirti）進入三昧（Samadhi，意為禪定），顯現神通之力，用他的右手，擷取妙喜世界（Abhirati），放置在這裡。當時，妙喜世界（Abhirati）在這個國土所應做的饒益之事，完畢之後，又恢復到原來的地方。
贊曰：我觀察維摩詰（Vimalakirti），大概是毗耶離城（Vaishali）一位年老的居士吧。然而在釋迦牟尼（Sakyamuni）的法會中，像文殊師利（Manjusri）、舍利弗（Sariputra）等，尚且說：『我不堪勝任去他那裡問候疾病。』說：『那位上人，難以應對。』這是何等門庭，高峻到如此地步！真是到了極點啊！黃檗禪師說：『維摩（Vimala）的意思是凈名（kirti）。凈（Vimala）是自性，名（kirti）是表相。自性和表相沒有差異，所以號為凈名（Vimalakirti）。諸大菩薩所表述的，人人都有，不離一心，領悟了就是，好像又不是。』
【English Translation】 English version: Sariputra said: 'Is there no death and birth? If all dharmas have no characteristics of death and birth, why do you ask from where I died and came to be born here?' Vimalakirti replied: 'Sariputra, death is a false and unreal dharma, a characteristic of decay; birth is a false and unreal dharma, a characteristic of continuity. Although a Bodhisattva manifests death, he does not exhaust the roots of goodness; although he manifests birth, he does not increase all evils.' At that time, the Buddha told Sariputra: 'There is a land named Abhirati (meaning 'supreme joy'), and the Buddha there is named Akshobhya (meaning 'immovable'). This Vimalakirti (meaning 'pure name') died in that land and was born here.' Sariputra said: 'It is unprecedented, O World Honored One! This person is able to abandon a pure Buddha-land and come to enjoy this place full of anger and harm.' Vimalakirti said: 'Sariputra, what do you think? When the sunlight comes out, does it mingle with darkness?' Sariputra replied: 'No. When the sunlight comes out, there is no darkness.' Vimalakirti said: 'Then why does the sun shine on Jambudvipa (the Southern Continent)?' Sariputra replied: 'To illuminate and remove darkness for the sake of all beings.' Vimalakirti said: 'Bodhisattvas are like this. Although they are born in impure Buddha-lands, it is to transform sentient beings. They do not associate with ignorance and darkness, but only extinguish the darkness of afflictions of sentient beings.' At that time, the assembly yearned to see Akshobhya (the Immovable One) Tathagata (Thus Come One) and his assembly of Sravakas (Voice Hearers) in the Abhirati (Land of Supreme Joy) world. The Buddha told Vimalakirti: 'Good man, for the sake of this assembly, manifest Akshobhya (the Immovable One) Tathagata (Thus Come One) and the Bodhisattvas and Sravakas (Voice Hearers) of the Abhirati (Land of Supreme Joy) country. Everyone wants to see them.' Thereupon, Vimalakirti (the Pure Named One) entered into Samadhi (meditative absorption) and manifested his supernatural power. With his right hand, he cut off the Abhirati (Land of Supreme Joy) world and placed it here. At that time, the beneficial things that the Abhirati (Land of Supreme Joy) world should do in this country were completed, and then it returned to its original place.
Eulogy: I observe Vimalakirti (the Pure Named One), probably an old layperson in Vaishali (a city in ancient India). However, in Sakyamuni's (the historical Buddha) assembly, even Manjusri (the Bodhisattva of Wisdom), Sariputra (the Buddha's foremost disciple in wisdom), and others said: 'I am not capable of visiting him to inquire about his illness.' They said: 'That superior person is difficult to deal with.' What kind of gate is this, so high and steep! It has reached the extreme! Zen Master Huangbo said: 'Vimala (Pure) means pure name (kirti). Pure (Vimala) is the nature, and name (kirti) is the appearance. Nature and appearance are not different, therefore he is called Vimalakirti (Pure Named One). What the great Bodhisattvas represent, everyone has, not apart from one mind. To realize it is, and yet it seems not to be.'
勞彈指。直下便是。維摩矣。乃傳燈所載。達磨兒孫滿天下。其自居士真參實悟者。數十人外無聞焉。此又何以說歟。白雲端云。一個兩個百千萬。屈指尋文數不辦。暫時留在暗窗前。明日為君重計算。咄。維摩來也。
傅大士(彌勒化身)
傅大士。諱翕。義烏人。丁丑五月八日。示生於雙林鄉傅宣慈家。年十六。娶劉氏女。名妙光。生二子。普建．普成。會有天竺僧嵩頭陀曰。我與汝毗婆尸佛所發誓。今兜率宮衣缽現在。何日當還。因命臨水觀影。見圓光寶蓋。大士笑謂之曰。爐鞴之所多鈍鐵。良醫之門足病人。度生為急。何思彼樂乎。嵩指松山頂曰。此可棲矣。大士躬耕而居之。嘗見釋迦．金粟．定光三如來放光襲其體。大士乃曰。我得首楞嚴定。遂舍田宅。因雙梼樹而創寺。名曰雙林。日嘗營作。夜則行道。復感七佛相隨。釋迦引前。維摩接后。惟釋尊數顧共語。為我補處也。其山頂黃云盤旋若蓋。因號黃雲山。梁武帝大通六年正月。大士遣弟子傳暀致書武帝。太樂令何昌以聞。武帝遽遣詔迎。既至。大士星冠儒履。披法服以見。帝問。佛耶。大士默指冠。問。道耶。又默指履。又問。儒耶。又默指袈裟。問。從來師事何人。曰。從無所從。來無所來。師事亦爾。一日。武帝于壽光殿講金剛經。
【現代漢語翻譯】 現代漢語譯本： 彈指一揮間，當下即是。這就是維摩詰（在家菩薩，以智慧和辯才著稱）的境界啊。禪宗傳燈錄里記載，達摩（禪宗始祖）的子孫遍佈天下，但真正能像維摩詰居士那樣真參實悟的，除了寥寥數十人外，就鮮有聽聞了。這又該如何解釋呢？白雲端禪師說：『一個兩個百千萬，屈指尋文數不辦，暫時留在暗窗前，明日為君重計算。』咄！維摩詰來了！
傅大士（彌勒化身）： 傅大士，名翕，是義烏人。在丁丑年（公元557年）五月初八，出生在雙林鄉傅宣慈的家中。十六歲時，娶劉氏女為妻，名妙光，生了兩個兒子，普建、普成。曾有位來自天竺的僧人嵩頭陀說：『我與你曾在毗婆尸佛（過去七佛之一）前發過誓願，現在兜率宮（彌勒菩薩的居所）里還儲存著我們的衣缽，何時才能回去呢？』於是讓他臨水觀看自己的影子，只見圓光寶蓋。大士笑著對他說：『爐火鍛造之處多是鈍鐵，良醫的門前總是聚集著病人。度化眾生才是當務之急，為何要思念那裡的享樂呢？』嵩頭陀指著松山頂說：『這裡可以居住。』大士親自耕種並居住在那裡。曾見到釋迦如來（現在佛）、金粟如來、定光如來三位佛陀放出光芒照在他的身上。大士於是說：『我得到了首楞嚴定（一種深妙的禪定）。』於是捨棄田宅，在兩棵槚樹旁建立寺廟，名為雙林寺。他白天勞作，夜晚修行。又感應到七佛相隨，釋迦如來在前引導，維摩詰在後接應。只有釋迦如來多次回頭與他說話，說他是自己的補處（接替自己位置的人）。那山頂上有黃色的雲彩盤旋，像傘蓋一樣，因此被稱為黃雲山。梁武帝大通六年（公元534年）正月，大士派弟子傳暀將書信呈給武帝，太樂令何昌將此事稟告武帝。武帝立即下詔迎接。到達后，大士頭戴星冠，腳穿儒鞋，身披法服來拜見。武帝問：『是佛嗎？』大士默默地指了指頭上的星冠。問：『是道士嗎？』又默默地指了指腳上的儒鞋。又問：『是儒生嗎？』又默默地指了指身上的袈裟。問：『向來師事何人？』答：『無所從來，來無所來，師事也是如此。』有一天，武帝在壽光殿講解金剛經。
【English Translation】 English version: In the snap of a finger, it is right here. This is the realm of Vimalakirti (a lay bodhisattva known for his wisdom and eloquence). It is recorded in the Transmission of the Lamp that the descendants of Bodhidharma (the first patriarch of Zen) are all over the world, but those who truly understand and realize like the layman Vimalakirti are rare, only a few dozen. How can this be explained? Zen Master Baiyun Duan said: 'One, two, hundreds of thousands, counting the words is not enough, temporarily leave it in the dark window, and recalculate it for you tomorrow.' Hmph! Vimalakirti is here!
Great Master Fu (incarnation of Maitreya): Great Master Fu, named Xi, was a native of Yiwu. On the eighth day of the fifth month of the Dingchou year (557 AD), he was born in the home of Fu Xuanci in Shuanglin Township. At the age of sixteen, he married a woman of the Liu family, named Miaoguang, and had two sons, Pujian and Pucheng. Once, a monk from Tianzhu (ancient India) named Monk Song said: 'I made a vow with you before Vipassī Buddha (one of the past seven Buddhas), and now our robes and bowls are still in the Tushita Heaven (the abode of Maitreya Bodhisattva). When will we return?' So he asked him to look at his reflection in the water, and he saw a round light canopy. The Great Master smiled and said to him: 'The place where furnaces are forged is full of blunt iron, and the door of a good doctor is always full of patients. Saving sentient beings is the most urgent task, why think about the pleasures there?' Monk Song pointed to the top of Song Mountain and said: 'This is a good place to live.' The Great Master cultivated the land himself and lived there. He once saw the three Tathagatas, Shakyamuni (the present Buddha), Jin Su, and Dipankara, emit light and shine on his body. The Great Master then said: 'I have attained the Shurangama Samadhi (a profound state of meditation).' So he abandoned his fields and houses and built a temple next to two Torreya trees, named Shuanglin Temple. He worked during the day and practiced at night. He also sensed the presence of seven Buddhas, with Shakyamuni Buddha leading the way and Vimalakirti following behind. Only Shakyamuni Buddha looked back and spoke to him many times, saying that he was his replacement. The yellow clouds swirled on the top of the mountain like a canopy, so it was called Huangyun Mountain. In the first month of the sixth year of the Datong era of Emperor Wu of Liang (534 AD), the Great Master sent his disciple Chuan Wang to present a letter to Emperor Wu, and the Taile Ling He Chang reported the matter to Emperor Wu. Emperor Wu immediately issued an edict to welcome him. After arriving, the Great Master wore a star crown, Confucian shoes, and a Dharma robe to meet him. Emperor Wu asked: 'Are you a Buddha?' The Great Master silently pointed to the star crown on his head. He asked: 'Are you a Taoist?' He silently pointed to the Confucian shoes on his feet. He asked: 'Are you a Confucian scholar?' He silently pointed to the kasaya (Buddhist robe) on his body. He asked: 'Who have you always served as a teacher?' He replied: 'There is nowhere to come from, nowhere to come to, and so is the matter of serving a teacher.' One day, Emperor Wu lectured on the Diamond Sutra in Shuguang Hall.
聖師曰。大士能耳。帝即請大士。大士才升座。以尺揮案一下。便下座。帝愕然。聖師曰。陛下還會么。帝曰。不會。聖師曰。大士講經竟。陳大建元年己丑。有慧和法師。不疾而終。嵩頭陀亦于柯山靈巖寺入滅。大士懸知。曰。嵩公兜率待我。決不可久留也。時四側花木。方當秀實。歘然枯瘁。四月二十四日示眾曰。此身甚可厭惡。眾苦所集。須慎三業。精勤六度。若墮地獄。卒難得脫。常須懺悔。又曰。吾去已。不得移寢床。七日當有法猛上人。持像及鐘。來鎮於此。弟子問。滅后形體若為。曰。山頂焚之。又問。不遂何如。曰。慎勿棺斂。但壘甓作壇。移尸于上屏風。周繞絳紗覆之。上建浮圖。以彌勒像鎮之。又問。諸佛滅度。皆說功德。師之發跡。可得聞乎。曰。我從第四天來。為度汝等。次補釋迦。及傅普敏文殊。慧集觀音。何昌阿難。同來贊助故。大品經云。有菩薩從兜率天來。諸根猛利疾。與般若相應。吾身是也。言訖趺坐而終。世壽七十二。后七日。果有法猛上人。持織成彌勒像及九乳鐘來。留鎮龕所。須臾不見。 大士心王銘曰。觀心王空。玄妙難測。無形無相。有大神力。能滅千災。成就萬德。體性雖空。能施法則。觀之無形。呼之有聲。為大法將心戒傳經。水中鹽味。色里膠青。決定是有。不
【現代漢語翻譯】 現代漢語譯本： 聖師說：『大士真能勝任啊！』皇帝立即請大士上座。大士才登上法座，用尺在桌案上敲了一下，便走下座。皇帝感到愕然。聖師說：『陛下明白了嗎？』皇帝說：『不明白。』聖師說：『大士講經完畢了。』 陳大建元年（569年），有慧和法師，無疾而終。嵩頭陀也在柯山靈巖寺圓寂。大士預先知道此事，說：『嵩公在兜率天（Tushita Heaven，佛教欲界六天之一，彌勒菩薩所在）等待我，我決不能久留了。』當時四周的花草樹木，正當繁盛茂實，忽然全部枯萎凋零。四月二十四日，大士告訴眾人說：『這個身體非常令人厭惡，是眾苦聚集之處，必須謹慎身、口、意三業，精勤修習佈施、持戒、忍辱、精進、禪定、智慧六度。如果墮入地獄，就很難脫身。要經常懺悔。』 又說：『我要走了，不要移動我的床鋪。七天後當有法猛上人，拿著佛像和鐘，來鎮守在這裡。』弟子問：『圓寂后，您的形體該如何處置？』大士說：『在山頂焚化。』又問：『如果不這樣做，又該如何？』大士說：『千萬不要入棺斂葬，只要用磚壘砌成壇，將屍體移到壇上，用屏風圍繞，用絳紗覆蓋。上面建造佛塔，用彌勒像鎮守。』 又問：『諸佛圓寂時，都說自己的功德，老師您發跡的因緣，可以讓我們聽聽嗎？』大士說：『我從第四天（兜率天）而來，爲了度化你們。其次是輔助釋迦（Sakyamuni，佛教創始人），以及傅普敏文殊（Manjusri，智慧的象徵），慧集觀音（Avalokitesvara，慈悲的象徵），何昌阿難（Ananda，釋迦牟尼的十大弟子之一，以記憶力強著稱），一同前來贊助。所以《大品經》說，有菩薩從兜率天而來，諸根猛利迅速，與般若（Prajna，智慧）相應，說的就是我。』說完，大士結跏趺坐而終，世壽七十二歲。七天後，果然有法猛上人，拿著織成的彌勒像和九乳鐘前來，留在龕所鎮守，須臾就不見了。 大士《心王銘》說：『觀心王空，玄妙難測，無形無相，有大神力。能滅千災，成就萬德。體性雖空，能施法則。觀之無形，呼之有聲。為大法將，心戒傳經。水中鹽味，色里膠青。決定是有，不』
【English Translation】 English version: The Holy Teacher said, 'The Great Being is truly capable!' The Emperor immediately invited the Great Being to ascend the seat. As soon as the Great Being ascended the seat, he struck the table once with a ruler and then descended. The Emperor was astonished. The Holy Teacher said, 'Does Your Majesty understand?' The Emperor said, 'I do not.' The Holy Teacher said, 'The Great Being has finished lecturing on the scriptures.' In the first year of the Dajian era of the Chen Dynasty (569 AD), Dharma Master Huihe passed away without illness. The Monk Song also entered Nirvana at Lingyan Temple on Ke Mountain. The Great Being knew this in advance and said, 'Monk Song is waiting for me in Tushita Heaven (one of the six heavens of desire in Buddhism, where Bodhisattva Maitreya resides), I cannot stay long.' At that time, the surrounding flowers and trees, which were in full bloom, suddenly withered and died. On the twenty-fourth day of the fourth month, the Great Being told the assembly, 'This body is very repulsive, a collection of all sufferings. You must be careful in your three karmas of body, speech, and mind, and diligently cultivate the six paramitas of generosity, morality, patience, diligence, meditation, and wisdom. If you fall into hell, it will be difficult to escape. You must always repent.' He also said, 'I am leaving, do not move my bed. In seven days, the Venerable Faming will come, bringing an image and a bell, to guard this place.' A disciple asked, 'After your Nirvana, what should be done with your body?' The Great Being said, 'Cremate it on the top of the mountain.' He was asked, 'If this is not done, what should be done?' The Great Being said, 'Do not encoffin it, just build an altar with bricks, move the body onto the altar, surround it with screens, and cover it with crimson silk. Build a stupa on top, and place an image of Maitreya to guard it.' He was asked, 'When all Buddhas enter Nirvana, they speak of their merits. Can we hear about the origins of your enlightenment?' The Great Being said, 'I came from the fourth heaven (Tushita Heaven) to liberate you. Secondly, I am here to assist Sakyamuni (the founder of Buddhism), as well as Fupumin Manjusri (symbol of wisdom), Huiji Avalokitesvara (symbol of compassion), and Hechang Ananda (one of the ten major disciples of Sakyamuni, known for his strong memory), who came to help. Therefore, the Mahaprajnaparamita Sutra says that there are Bodhisattvas who come from Tushita Heaven, with sharp and swift faculties, corresponding to Prajna (wisdom), which refers to me.' After speaking, the Great Being sat in full lotus posture and passed away, at the age of seventy-two. Seven days later, the Venerable Faming indeed came, bringing a woven image of Maitreya and a nine-nipple bell, which were left in the shrine to guard it, and then disappeared. The Great Being's 'Mind King Inscription' says, 'Observing the Mind King as empty, profound and immeasurable, without form or appearance, possessing great spiritual power. Able to extinguish a thousand calamities, and accomplish ten thousand virtues. Although its essence is empty, it can bestow laws. Observing it is formless, calling it has a sound. As a great Dharma general, the Mind Precept transmits the scriptures. The taste of salt in water, the blue of glue in color. It is definitely there, not'
見其形。心王亦爾。身內居停。面門出入。應物隨情。自在無礙。所作皆成。了本識心。識心見佛。是佛是心。是心是佛。唸唸佛心。佛心念佛。欲得蚤成。戒心自律。凈律凈心。心即是佛。除是心王。更無別佛。欲求成佛。莫染一物。心性雖空。貪嗔體實。入此法門。端坐成佛。到彼岸已。得波羅蜜。慕道真士。自觀自心。知佛在內。不向外尋。即心即佛。即佛即心。心明識佛。曉了識心。離心非佛。離佛非心。非佛莫測。無所堪任。執空滯寂。於此漂沈。諸佛菩薩。非此安心。明心大士。悟此玄音。身心性妙。用無更改。是故智者。放心自在。莫言心王。空無性體。能使色身。作邪作正。非有非無。隱顯不定。心性離空。能凡能聖。是故相勸。好自防鎮。剎那造作。還復漂沈。清凈心智。如世黃金。般若法藏。並在身心。無為法寶。非淺非深。諸佛菩薩。了此本心。有緣遇者。非去來今。 (偈)有物先天地。無形本寂寥。能為萬象主。不逐四時凋。 夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。纖毫不相離。如身影相似。欲識佛去處。祇這語聲是。 空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。
贊曰。華嚴會上樓閣門開。兜率宮中衣缽現在。或攜布袋鬧市裡等個人。或賣笊籬街坊頭隨
【現代漢語翻譯】 現代漢語譯本： 觀察它的形態，心王（指人的心識，是身心的主宰）也是如此。它寄居在身體之內，通過面門（指眼、耳、口、鼻等感覺器官）出入，應和外物而生出各種情感，自在無礙，所作所為都能成就。瞭解根本，認識自心，認識自心就能見到佛。是佛是心，是心是佛。念念不忘佛心，佛心也念念不忘佛。想要早日成就，就要用戒律約束自己，用清凈的戒律來清凈自心，心即是佛。除了這個心王，再沒有別的佛。想要成就佛果，就不要沾染任何事物。心性雖然是空性的，但貪婪和嗔恨的本體卻是真實的。進入這個法門，端坐就能成佛。到達彼岸，就能獲得波羅蜜（到達解脫的智慧）。仰慕真理的修行人，要自己觀察自己的心，知道佛就在自身之內，不要向外尋求。即心是佛，即佛是心。心明就能認識佛，明白就能認識心。離開心就沒有佛，離開佛就沒有心。不是佛就無法測度，一無是處。執著于空性而停滯在寂滅之中，就會在此沉淪。諸佛菩薩，不是這樣來安住自心的。明心見性的大士，領悟了這個玄妙的音聲。身心性妙，作用永不改變。因此智者，放心自在。不要說心王是空無自性的，它能使這個色身，作惡作正，非有非無，隱顯不定。心性脫離空性，能成為凡夫也能成為聖人。因此互相勸告，好好地守護和鎮定自己的心。剎那間的造作，還會再次沉淪。清凈的心智，如同世間的黃金。般若（智慧）的法藏，就在身心之中。無為的法寶，非淺非深。諸佛菩薩，瞭解了這個本心。有緣遇到的人，不拘泥於過去、現在、未來。
（偈）有一樣東西先於天地而存在，無形無相，本來寂靜空虛。它能作為萬物的根本主宰，不隨四季而衰落。
夜夜抱著佛入眠，朝朝還與佛一同起身。起身坐下都與佛相隨，說話沉默都與佛同處。纖毫也不相離，如同身影一般相似。想要知道佛在哪裡，就是這說話的聲音。
空手拿著鋤頭，步行卻騎著水牛。人從橋上走過，橋流水卻不流。
讚歎：華嚴會上樓閣的門打開，兜率宮中彌勒菩薩的衣缽現在。有人提著布袋在鬧市裡等待有緣人，有人賣著笊籬在街坊里隨緣度化。
【English Translation】 English version: Observe its form, and the Mind-King (referring to the human consciousness, the master of body and mind) is also like that. It resides within the body, enters and exits through the facial gates (referring to sensory organs such as eyes, ears, mouth, and nose), responding to external objects and giving rise to various emotions, freely and without hindrance, and whatever it does can be accomplished. Understanding the root, recognizing one's own mind, recognizing one's own mind can see the Buddha. Buddha is mind, and mind is Buddha. Constantly mindful of the Buddha-mind, and the Buddha-mind is also constantly mindful of the Buddha. If you want to achieve enlightenment early, you must discipline yourself with precepts, and use pure precepts to purify your own mind, the mind is the Buddha. Apart from this Mind-King, there is no other Buddha. If you want to achieve Buddhahood, do not be contaminated by anything. Although the nature of the mind is emptiness, the substance of greed and hatred is real. Entering this Dharma gate, sitting upright can achieve Buddhahood. Reaching the other shore, one can obtain Paramita (wisdom to reach liberation). Those who admire the truth, should observe their own minds, knowing that the Buddha is within themselves, and not seek externally. Mind is Buddha, and Buddha is mind. A clear mind can recognize the Buddha, and understanding can recognize the mind. Without the mind, there is no Buddha, and without the Buddha, there is no mind. That which is not Buddha cannot be measured and is useless. Clinging to emptiness and stagnating in stillness, one will sink here. The Buddhas and Bodhisattvas do not settle their minds in this way. Great beings who understand the mind, realize this profound sound. The body, mind, and nature are wonderful, and their function never changes. Therefore, wise people, let go of their minds and be at ease. Do not say that the Mind-King is empty and without self-nature, it can make this physical body do evil or good, neither existent nor non-existent, hidden and manifested uncertainly. The nature of the mind is detached from emptiness, and can become a mortal or a saint. Therefore, I advise each other to protect and calm your minds well. A moment of creation will sink again. A pure mind and wisdom are like gold in the world. The Dharma treasury of Prajna (wisdom) is in the body and mind. The treasure of non-action is neither shallow nor deep. The Buddhas and Bodhisattvas understand this original mind. Those who are destined to meet it are not bound by the past, present, or future.
(Verse) There is something that exists before heaven and earth, formless and originally silent and empty. It can be the fundamental master of all things, and does not wither with the four seasons.
Sleeping with the Buddha every night, and getting up with the Buddha every morning. Getting up and sitting down are with the Buddha, speaking and being silent are with the Buddha. Not separated by a hair's breadth, like a shadow. If you want to know where the Buddha is, it is this speaking voice.
Holding a hoe with empty hands, walking but riding a water buffalo. People pass over the bridge, but the bridge flows and the water does not flow.
Praise: The doors of the pavilions open at the Huayan Assembly, and Maitreya Buddha's robe and bowl are present in the Tushita Heaven. Someone carries a cloth bag in the bustling city waiting for a destined person, and someone sells bamboo baskets in the neighborhood, transforming beings according to conditions.
緣去。是事且置。祇如梁王殿上講經。與龍華三會所說之法。是同。是別。急著眼看。莫待彌勒佛下生。
楊炫之(初祖達磨法嗣)
期城太守楊炫之。蚤慕佛乘。問初祖達磨曰。西天五印師承為祖。其道如何。祖曰。明佛心宗。行解相應。名之曰祖。又問。此外如何。祖曰。須明他心知。其今古不厭有無。於法無取。不賢不愚。無迷無悟。若能是解。故稱為祖。又曰。弟子歸心三寶亦有年矣。而智慧昏蒙。尚迷真理。適聽師言。罔知攸措。愿師慈悲。開示宗旨。祖知其懇到。自說偈曰。亦不睹惡而生嫌。亦不觀善而勤措。亦不捨智而近愚。亦不拋迷而就悟。達大道兮。過量通佛心兮。出度不與凡聖同躔。超然名之曰祖。炫之聞偈悲喜交並。曰。愿師久住世間。化導群有。祖曰。吾即逝矣。不可久留。根性萬差。多逢患難。炫之曰。未審何人弟子。為師除得。祖曰。吾以傳佛秘密。利益迷途。害彼自安。必無此理。炫之曰。師若不言。何表通變。觀照之力。祖不獲已。乃為讖曰。江槎分玉浪。管炬開金鎖。五口相共行。九十無彼我。炫之聞語。莫究其端。默記於懷。禮辭而去。
贊曰。達磨承記西來意。其別有秘旨。乃考當世提綱第曰。直指人心。見性成佛而已。夫克復一貫清凈無為。不無直指。
【現代漢語翻譯】 緣分已盡，此事暫且放下。比如梁武帝（南朝梁）殿上講經，與彌勒佛在龍華三會（未來佛彌勒在龍華樹下舉行的三次法會）上所說的法，是相同還是不同呢？要趕緊仔細觀察，不要等到彌勒佛下生（指彌勒佛降生人間）。
楊炫之（禪宗初祖菩提達摩的弟子）
期城太守楊炫之，早就仰慕佛法。他問初祖達磨（菩提達摩）說：『西天五印（古印度）相承的師承為祖師，他們的道是什麼樣的？』達磨（菩提達摩）說：『明白佛的心宗，修行和理解相應，就稱之為祖師。』又問：『除此之外，還有什麼？』達磨（菩提達摩）說：『必須明白他心，知道過去和現在都不厭棄有和無，對於法沒有執取，不賢也不愚，沒有迷惑也沒有覺悟。如果能夠這樣理解，就可以稱為祖師。』又說：『弟子歸心三寶（佛、法、僧）也有多年了，但是智慧昏昧，還迷惑于真理。剛才聽了師父的話，不知道該怎麼辦。希望師父慈悲，開示宗旨。』達磨（菩提達摩）知道他懇切，就說了偈語：『也不因為看到惡而產生厭惡，也不因為看到善而勤奮去做；也不捨棄智慧而接近愚蠢，也不拋棄迷惑而追求覺悟。通達大道啊，超越了限量；通佛心啊，超脫了世俗。不與凡人和聖人同路，超然地稱之為祖師。』楊炫之聽了偈語，悲喜交加，說：『希望師父長久住在世間，化導眾生。』達磨（菩提達摩）說：『我即將離去，不能久留。眾生的根性千差萬別，多會遇到患難。』楊炫之說：『不知道哪位弟子，能為師父解除患難？』達磨（菩提達摩）說：『我以傳佛的秘密，利益迷惑的人，傷害自己來使別人平安，一定沒有這個道理。』楊炫之說：『師父如果不說，怎麼能顯示通變、觀照的力量呢？』達磨（菩提達摩）不得已，就說了讖語：『江上的木筏分開玉色的波浪，燈炬打開金色的鎖鏈。五口人共同行走，九十歲時沒有彼此之分。』楊炫之聽了這話，不明白其中的含義，默默地記在心裡，行禮告辭離開了。
讚語說：達磨（菩提達摩）繼承了西來的心意，其中另有秘密的旨意。於是考察當世的提綱，說：『直指人心，見性成佛而已。』克復一貫清凈無為，不能沒有直指。
【English Translation】 The karmic connection is over. Let's put this matter aside for now. For example, the sutra lecture in Emperor Wu of Liang's (Liang Dynasty) palace, and the Dharma spoken at the Dragon Flower Assembly (three assemblies held by Maitreya Buddha under the Dragon Flower Tree in the future), are they the same or different? Quickly and carefully observe, don't wait for Maitreya Buddha to descend (referring to Maitreya Buddha's birth into the human world).
Yang Xuanzhi (Successor of the First Ancestor Bodhidharma)
Yang Xuanzhi, the Prefect of Qicheng, had long admired Buddhism. He asked the First Ancestor Dharma (Bodhidharma): 'The lineage of masters inherited in the Five Indias (ancient India) of the Western Heaven, what is their path like?' Dharma (Bodhidharma) said: 'Understanding the mind-essence of the Buddha, with practice and understanding corresponding, is called a Patriarch.' He asked again: 'Besides that, what else is there?' Dharma (Bodhidharma) said: 'One must understand the minds of others, knowing that the past and present do not reject existence and non-existence, and have no attachment to the Dharma, neither wise nor foolish, without delusion or enlightenment. If one can understand in this way, then one can be called a Patriarch.' He also said: 'This disciple has taken refuge in the Three Jewels (Buddha, Dharma, Sangha) for many years, but my wisdom is dim, and I am still deluded about the truth. Just now, listening to the Master's words, I don't know what to do. I hope the Master will be compassionate and reveal the essence.' Dharma (Bodhidharma), knowing his sincerity, spoke a verse: 'Neither seeing evil and disliking it, nor observing good and diligently doing it; neither abandoning wisdom and approaching foolishness, nor discarding delusion and embracing enlightenment. Reaching the Great Path, surpassing measure; understanding the Buddha-mind, transcending the world. Not walking the same path as ordinary people and sages, transcendently called a Patriarch.' Yang Xuanzhi, hearing the verse, was filled with both sorrow and joy, and said: 'I hope the Master will live long in the world, transforming sentient beings.' Dharma (Bodhidharma) said: 'I am about to depart and cannot stay long. The natures of beings are vastly different, and they will often encounter hardships.' Yang Xuanzhi said: 'I wonder which disciple can remove the Master's hardships?' Dharma (Bodhidharma) said: 'I use the Buddha's secret to benefit the deluded, harming myself to bring peace to others, there is certainly no such reason.' Yang Xuanzhi said: 'If the Master does not speak, how can the power of transformation and contemplation be shown?' Dharma (Bodhidharma), having no choice, spoke a prophecy: 'The river raft splits the jade waves, the torch opens the golden lock. Five mouths walk together, at ninety there is no self or other.' Yang Xuanzhi, hearing these words, did not understand their meaning, silently remembered them in his heart, bowed and took his leave.
The eulogy says: Dharma (Bodhidharma) inherited the meaning of the West, and there is another secret intention within it. Therefore, examining the outline of the current era, it says: 'Directly pointing to the human mind, seeing one's nature and becoming a Buddha.' Overcoming and restoring the consistent purity and non-action, cannot be without direct pointing.
而九年面壁。獨稱單傳。毋乃自立門戶。歟噫。是不然。如來滅后。法弱魔強。若非親提正印。遠稟遺囑。縱闕里儒童。苦縣迦葉。尚不能以菩薩應身。令末法信受。況其下焉者耶。余觀楊炫之。不過一俗漢。而才參達磨。便爾悲喜交並。何見性成佛如斯之易也。今雖去聖時遙。而本源自性天真佛。人人咸具。獨炫之也歟哉。
向居士(二祖慧可法嗣)
向居士幽棲林野。木食澗飲。北齊天保初。聞二祖慧可盛化。乃致書通好。曰。影繇形起。響逐聲來。弄影勞形。不識形為影本。揚聲止響。不知聲是響。根除煩惱。而趣涅槃。喻去形而覓影。離眾生而求佛果。喻默聲而尋響。故知迷悟一途。愚智非別。無名作名。因其名則是非生矣。無理作理。因其理則爭論起矣。幻化非真。誰是誰非。虛妄無實。何空何有。將知得無所得。失無所失。未及造謁。聊申此意。伏望答之。二祖命筆回示曰。備觀來意皆如實。真幽之理竟不殊。本迷摩尼謂瓦礫。豁然自覺是真珠。無明智慧等無異。當知萬法即皆如。愍此二見之徒輩。申辭措筆作斯書。觀身與佛不差別。何須更覓彼無餘。居士捧披祖偈。乃伸禮覲。密承印記。
贊曰。向居士直捷見諦。暗合孫吳。然非二祖印證。不免天然外道。
李通玄長者(華
【現代漢語翻譯】 現代漢語譯本： 達摩祖師面壁九年。（公元520-528年）獨自提倡單傳心印，難道是想自立門戶嗎？唉！不是這樣的。如來佛祖涅槃后，佛法衰弱，邪魔強大。如果不是親自領受正法心印，遠遠地稟承佛祖的遺囑，即使是孔子的後代孔丘，或者苦縣的迦葉（摩訶迦葉，釋迦十大弟子之一），尚且不能以菩薩應身的身份，令末法時代的眾生信服接受，更何況是資質更差的人呢？我觀察楊炫之，不過是一個世俗之人，稍微參悟了達摩的教義，就悲喜交加。可見開悟成佛是如此容易嗎？現在雖然距離聖人的時代已經很久遠，但是本源自性天真佛，人人都有，難道只有楊炫之才有嗎？
向居士（二祖慧可法嗣）： 向居士隱居在山林原野，以樹木果實為食，以山澗水為飲。北齊天保初年（公元550年），聽說二祖慧可大師的教化非常興盛，於是寫信與他交往，信中說：『影子由形體而產生，迴響追逐聲音而來。玩弄影子而使形體勞累，是不認識形體是影子的根本；揚聲想要停止迴響，是不明白聲音是迴響的根源。想要去除煩惱而趨向涅槃，好比離開形體而去尋找影子；離開眾生而去尋求佛果，好比停止聲音而去尋找回響。』所以知道迷惑和覺悟是同一條道路，愚笨和智慧沒有區別。沒有名稱而強行起名，因為有了名稱，是非就產生了；沒有道理而強行立理，因為有了道理，爭論就產生了。幻化不是真實的，誰是誰非呢？虛妄沒有實際，哪裡有空和有呢？要知道得到等於沒有得到，失去等於沒有失去。還沒有來得及拜訪您，姑且表達這些意思，希望您能回覆我。二祖慧可提筆回覆說：『詳細閱讀來信，都符合實際情況，真正幽深的道理竟然沒有差別。本來迷惑時把摩尼寶珠當作瓦礫，一旦豁然自覺，才知道那是真正的寶珠。無明和智慧等等沒有差異，應當知道萬法都是如此。憐憫那些持有二元對立見解的人，寫下這些言辭。觀察自身與佛沒有差別，何必再向外尋求其他呢？』向居士捧讀二祖的偈語，於是行禮拜見，秘密地承受了心印。
讚語說：向居士直接了當地見到真諦，暗合兵法。然而如果沒有二祖的印證，難免會成為天然外道。
李通玄長者（華嚴宗居士）：
【English Translation】 English version: For nine years, Bodhidharma faced the wall. (520-528 AD) He uniquely advocated the single transmission of the mind-seal. Could it be that he intended to establish his own school? Alas! It is not so. After the Nirvana of the Tathagata (Buddha), the Dharma weakened and the demons grew strong. If it were not for personally receiving the true seal of the Dharma and remotely receiving the Buddha's last instructions, even Kong Qiu (Confucius), a descendant of Confucius, or Kashyapa (Mahakasyapa, one of the ten great disciples of Shakyamuni Buddha) from Ku County, would not be able to convince sentient beings in the Dharma-ending age as a manifestation of a Bodhisattva, let alone those of lesser qualifications. I observe Yang Xuanzhi, who was merely a layman, and yet he experienced both sorrow and joy upon slightly comprehending the teachings of Bodhidharma. Is it so easy to attain enlightenment and Buddhahood? Although we are now far removed from the time of the sages, the original source, the self-nature, the naturally true Buddha, is inherent in everyone. Is it only unique to Yang Xuanzhi?
Layman Xiang (Successor of the Second Patriarch Huike): Layman Xiang lived in seclusion in the forests and fields, eating fruits and drinking from mountain streams. In the early years of the Tianbao era of the Northern Qi Dynasty (550 AD), he heard of the flourishing teachings of the Second Patriarch Huike and wrote a letter to communicate with him, saying: 'The shadow arises from the form, and the echo follows the sound. To toil over the shadow is to not recognize that the form is the root of the shadow; to raise one's voice to stop the echo is to not understand that the sound is the source of the echo.' To seek Nirvana by eliminating afflictions is like abandoning the form to seek the shadow; to seek the fruit of Buddhahood by separating from sentient beings is like silencing the sound to seek the echo. Therefore, know that delusion and enlightenment are the same path, and foolishness and wisdom are not different. To create a name where there is no name is to give rise to right and wrong because of the name; to create a reason where there is no reason is to give rise to disputes because of the reason. Illusions are not real, so who is right and who is wrong? Emptiness is without substance, so where is emptiness and existence? Know that gaining is not gaining, and losing is not losing. I have not yet had the opportunity to visit you, so I will express these thoughts for now, hoping that you will reply.' The Second Patriarch Huike took up his brush and replied: 'Having carefully read your letter, all is in accordance with reality, and the truly profound principle is not different. When deluded, one regards the Mani jewel as a pebble, but upon sudden awakening, one realizes it is a true jewel. Ignorance and wisdom are not different, and one should know that all dharmas are thus. Pitying those who hold dualistic views, I write these words. Observing the body and the Buddha as not different, why seek elsewhere for anything more?' Layman Xiang received and read the Second Patriarch's verse, and then paid his respects and secretly received the mind-seal.
The praise says: Layman Xiang directly saw the truth, implicitly agreeing with the art of war. However, without the Second Patriarch's confirmation, he would inevitably become a natural heretic.
Elder Li Tongxuan (Huayan School Layman):
嚴大士)
長者李通玄。唐宗室子。美髭髯朗眉目。丹唇紫腮。冠樺皮。衣麻衣。長裙博袖。散腰徒跣而行。每旦服棗十顆。柏葉餅如匕大者一枚。開元七年。太原高仙奴館之齋中。終日濡毫臨紙。未嘗接人。事逾三年。遷馬氏古佛堂側。閱十年。忽負經書而去。行三十里。偶一虎。當途馴伏。玄撫之曰。吾將著論釋華嚴經。汝能為擇棲止處否。即以經囊負其背。隨至神福山原。下土龕前蹲駐。玄取囊置龕。虎搖尾而去。龕廣六七肘。玄著論。每夕口出白光代燭。有二女子。布衣白巾。汲水炷香。食時具膳。齋畢徹去。如是五載。著論已遂。滅跡不見。開元庚辰三月間。一日出山。遇里人高會。玄就語曰。汝等好住。吾將歸矣。眾驚異。有送入山者。至龕而謝。遣之。是夕煙云凝布。巖谷震盪。有二白鶴。翔空哀唳。其餘飛走。悲鳴滿山。翌日。里人往候。則已端坐示寂矣。壽九十五。著華嚴等論。行於世。
贊曰。普庵禪師。嘗誦華嚴論。至達本情亡。知心體合。豁然大悟。即說偈曰。捏不成團撥不開。何須南嶽又天臺。六根門首無人用。惹得胡僧特地來。心空讀此偈。不覺失笑。笑個什麼。南嶽天臺。
龐居士(馬祖道一法嗣)
龐居士。諱蘊。字道玄。襄陽人。父任衡陽太守。士建庵
【現代漢語翻譯】 現代漢語譯本 嚴大士
長者李通玄（唐朝宗室的後代）。他有美麗的鬍鬚和明朗的眉目，紅潤的嘴唇和紫色的臉頰。他戴著樺樹皮做的帽子，穿著麻布衣服，寬大的長裙和袖子，解開腰帶，光著腳走路。每天早上吃十顆棗，一塊像勺子那麼大的柏葉餅。開元七年（719年），在太原高仙奴的館舍里，他整天蘸著筆墨寫字，從不與人交往。三年多后，他搬到馬氏古佛堂旁邊。過了十年，忽然揹著經書離開了。走了三十里路，遇到一隻老虎，擋在路中間，很馴服的樣子。李通玄撫摸著老虎說：『我將要寫論著來解釋《華嚴經》，你能幫我選擇一個居住的地方嗎？』於是把經書袋放在老虎背上。老虎跟隨著他來到神福山的山腳下，在一個土龕前蹲下來。李通玄取下經書袋放在龕里，老虎搖著尾巴離開了。龕有六七肘寬。李通玄開始著書立論。每晚口中發出白光代替蠟燭。有兩個女子，穿著粗布衣服，頭上裹著白巾，打水、點香，吃飯時準備飯菜，齋戒完畢后就收拾離開。這樣過了五年，論著寫成后，他就消失不見了。開元庚辰年（740年）三月間，有一天他走出山，遇到村裡人高會。李通玄走過去對他們說：『你們好好住著，我要回去了。』眾人感到驚訝。有人送他進山，到了土龕前，他向送行的人道謝，讓他們離開。當晚煙雲凝聚，山谷震盪，有兩隻白鶴，在空中盤旋哀鳴，其他的飛禽走獸，也悲鳴滿山。第二天，村裡人前去拜訪，發現他已經端坐圓寂了。享年九十五歲。他所著的《華嚴經》等論著，流傳於世。
贊曰：普庵禪師，曾經誦讀《華嚴論》，直到領悟了根本的情性，忘卻了自我，認識到心與本體合一，豁然大悟。於是說偈語道：『捏也捏不成團，撥也撥不開，何須再去南嶽和天臺？六根門首沒有人會用，惹得胡僧特地跑來。』心空讀到這首偈語，不禁失笑。笑的是什麼？笑的是南嶽和天臺。
龐居士（馬祖道一的法嗣）
龐居士，名蘊，字道玄，襄陽人。他的父親曾任衡陽太守。龐蘊建造菴廬。
【English Translation】 English version Layman Yan
The elder Li Tongxuan (a descendant of the Tang Dynasty's imperial family) had a beautiful beard, bright eyes, red lips, and a purplish complexion. He wore a birch-bark hat, hemp clothing, a long robe with wide sleeves, and walked barefoot with his belt loosened. Every morning, he consumed ten dates and a cake made of cypress leaves, about the size of a spoon. In the seventh year of Kaiyuan (719 AD), he stayed in Gao Xiannu's residence in Taiyuan, constantly writing and never interacting with anyone. After more than three years, he moved to the side of the ancient Buddha hall of the Ma family. After ten years, he suddenly left with scriptures on his back. After walking thirty miles, he encountered a tiger blocking his path, but it was docile. Tongxuan stroked it and said, 'I am going to write a treatise to explain the Avatamsaka Sutra. Can you help me choose a place to live?' He then placed the scripture bag on the tiger's back. The tiger followed him to the foot of Mount Shenfu and squatted in front of an earthen shrine. Tongxuan took the bag and placed it in the shrine, and the tiger wagged its tail and left. The shrine was six or seven cubits wide. Tongxuan began writing his treatise. Every night, white light emanated from his mouth, serving as a candle. Two women, dressed in coarse cloth and white headscarves, fetched water, lit incense, and prepared meals at mealtime, clearing away after the meal. This continued for five years. After the treatise was completed, he disappeared. In the third month of the Gengchen year of Kaiyuan (740 AD), one day he came out of the mountain and encountered the villagers of Gao Hui. Tongxuan approached them and said, 'Live well, I am going home.' The crowd was surprised. Some escorted him into the mountain, and upon reaching the earthen shrine, he thanked them and sent them away. That night, smoke and clouds gathered, and the valleys shook. Two white cranes circled in the sky, crying mournfully, and other birds and beasts filled the mountain with sorrowful cries. The next day, the villagers went to visit him and found that he had already passed away in a seated position. He lived to be ninety-five years old. His treatises, including the Avatamsaka Sutra, are circulated in the world.
A verse in praise: Chan Master Puan once recited the Avatamsaka Sutra until he understood the fundamental nature, forgot himself, and realized the unity of mind and essence, achieving sudden enlightenment. He then spoke a verse: 'Cannot be kneaded into a ball, cannot be pushed open, why go to Mount Nan and Mount Tiantai? No one uses the six sense organs, attracting a foreign monk to come here specifically.' When Xin Kong read this verse, he couldn't help but laugh. What was he laughing at? He was laughing at Mount Nan and Mount Tiantai.
Layman Pang (a successor of Mazu Daoyi)
Layman Pang, whose given name was Yun and courtesy name was Daoxuan, was from Xiangyang. His father served as the prefect of Hengyang. Pang Yun built a hermitage.
修行。于宅西數年。全家得道。后舍庵下舊宅為寺。唐貞元間。用船載家財數萬。縻于洞庭湘右罄溺中流。自是生涯惟一葉。士有妻及一男一女。女名靈照。常鬻竹器。以供朝夕。偈曰。有男不婚。有女不嫁。大家團圞頭。共說無生話。時江西有馬祖。南嶽有石頭。士初謁石頭。問。不與萬法為侶者。是甚麼人。頭以手掩其口。豁然有省。一日問曰。子見老僧以來。日用事作么生。士曰。若問某甲日用事。直下無開口處。頭曰。知子恁么。方始問子。士遂呈偈曰。日用事無別。惟吾自偶諧。頭頭非取捨。處處沒張乖。朱紫誰為號。丘山絕點埃。神通並妙用。運水及搬柴。頭然之曰。子以緇耶。素耶。士曰。愿從所慕。遂不剃染。后參馬祖。問。不與萬法為侶者。是甚麼人。祖曰。待汝一口吸盡西江水。即向汝道。士于言下頓領玄旨。呈頌曰。十方同聚會。個個學無為。此是選佛場。心空及第歸。自是機鋒電掣。諸方無御。一日問祖曰。如水無筋骨。能勝萬斛舟。此理如何。祖曰。我這裡無水亦無舟。說什麼筋骨。又一日問祖曰。不取本來人。請師高著眼。祖直下覷。士曰。一種沒絃琴。惟師彈得妙。祖直上覷。士作禮。祖歸方丈。士隨後入。曰。弄巧成拙。后至藥山。山問。一乘法中。還著得這個事么。士曰。只了日
【現代漢語翻譯】 現代漢語譯本 修行。在住宅西邊住了幾年，全家都悟道了。後來把庵下的舊宅捐出來作為寺廟。唐貞元年間（785-805年），用船載著家財幾萬，在洞庭湖湘江右岸一帶全部沉入江中。從此生活就靠一條小船。士有一個妻子，一個兒子，一個女兒。女兒名叫靈照。經常賣竹器，用來供給早晚的伙食。他作偈說：『有兒子不結婚，有女兒不嫁人，全家團團圓圓，共同談論無生之理。』 當時江西有馬祖（709-788，唐代禪宗大師），南嶽有石頭（700-790，唐代禪宗大師）。士最初拜見石頭，問道：『不與萬法為伴侶的，是什麼人？』石頭用手摀住他的嘴。他豁然有所領悟。一天，他問道：『自從我拜見老和尚以來，每天的日常事務是怎樣的？』士說：『如果問我每天的日常事務，我簡直無從開口。』石頭說：『知道你這樣，才問你。』士於是呈上偈語說：『每天的日常事務沒有特別之處，只是我自己偶然和諧。處處都不是取捨，處處都沒有張揚乖戾。誰來給我加官進爵？我已像丘山一樣，不染一絲塵埃。神通和妙用，不過是運水和搬柴。』石頭贊同地說：『你是出家人呢，還是在家人呢？』士說：『願意聽從我所仰慕的。』於是沒有剃度也沒有染衣。 後來參拜馬祖，問道：『不與萬法為伴侶的，是什麼人？』馬祖說：『等你一口吸盡西江水，我就告訴你。』士在言下立刻領悟了玄妙的旨意，呈上頌詞說：『十方大眾同來聚會，個個都在學習無為。這裡是選佛的考場，心空就能及第而歸。』從此他的機鋒像閃電一樣敏捷，各方都無法抵擋。一天，他問馬祖說：『像水沒有筋骨，卻能承受萬斛的船，這是什麼道理？』馬祖說：『我這裡沒有水也沒有船，說什麼筋骨？』又有一天，他問馬祖說：『不取本來人，請老師高抬貴眼。』馬祖直接向下看。士說：『這就像一種沒有弦的琴，只有老師您才能彈得如此巧妙。』馬祖直接向上看。士行禮。馬祖回到方丈室。士隨後進入，說：『弄巧成拙。』 後來到了藥山（751-834，唐代禪宗大師）那裡，藥山問道：『在一乘法中，還容得下這件事嗎？』士說：『只是了日』
【English Translation】 English version He practiced asceticism for several years west of his home. His whole family attained enlightenment. Later, he donated his old residence below the hermitage to become a temple. During the Zhenyuan era (785-805 AD) of the Tang Dynasty, he loaded tens of thousands of family wealth onto a boat, which sank entirely in the middle of the Dongting and Xiang rivers. From then on, his livelihood depended solely on a small boat. The man had a wife, a son, and a daughter. The daughter's name was Lingzhao. She often sold bamboo utensils to provide for their meals. He composed a verse saying: 'Having a son who doesn't marry, having a daughter who doesn't wed, the whole family gathers together, discussing the matter of non-birth.' At that time, there was Mazu (709-788, a Chan master of the Tang Dynasty) in Jiangxi, and Shitou (700-790, a Chan master of the Tang Dynasty) in Nanyue. The man first visited Shitou and asked, 'What kind of person is it who does not associate with the myriad dharmas?' Shitou covered his mouth with his hand. He suddenly had an awakening. One day, he asked, 'Since I met the old monk, what has your daily activity been like?' The man said, 'If you ask me about my daily activity, I simply have nowhere to begin speaking.' Shitou said, 'Knowing you are like this, I asked you.' The man then presented a verse saying: 'Daily activity is no different, only I myself am occasionally in harmony. Nowhere is there taking or rejecting, nowhere is there boasting or perversity. Who would give me titles and ranks? I am like a hill, free from a speck of dust. Supernatural powers and wondrous functions are nothing more than carrying water and chopping wood.' Shitou approved, saying, 'Are you a monk or a layman?' The man said, 'I wish to follow what I admire.' So he neither shaved his head nor dyed his clothes. Later, he visited Mazu and asked, 'What kind of person is it who does not associate with the myriad dharmas?' Mazu said, 'When you have swallowed all the water of the West River in one gulp, I will tell you.' The man immediately understood the profound meaning in his words and presented a eulogy saying: 'The ten directions gather together, everyone is learning non-action. This is the examination hall for selecting Buddhas, an empty mind will pass with honors.' From then on, his wit was as swift as lightning, and no one could resist him. One day, he asked Mazu, 'Like water without tendons or bones, yet it can bear a boat of ten thousand bushels, what is the principle behind this?' Mazu said, 'Here I have neither water nor boat, what are you talking about tendons and bones?' Another day, he asked Mazu, 'Not taking the original person, please teacher raise your eyes.' Mazu looked directly down. The man said, 'It's like a stringless zither, only the teacher can play it so wonderfully.' Mazu looked directly up. The man bowed. Mazu returned to his abbot's room. The man followed him in and said, 'Trying to be clever but failing.' Later, he went to Yaoshan (751-834, a Chan master of the Tang Dynasty), who asked, 'In the One Vehicle Dharma, is there still room for this matter?' The man said, 'Only understanding the day'
求升合。不知還著得這個事么。山曰。居士還見石頭。得么。士曰。拈一放一。不是好手。山曰。老僧住持事多。士便珍重。山曰。拈一放一。是老僧。士曰。好個一乘問宗。今日失卻去也。山曰。是。是。士盤桓既久。遂辭藥山。山命十禪客相送。時值雪下。士指雪曰。好雪片片。不落別處。有全禪客曰。落在甚處。士遂與一掌。全曰。也不得草草。士曰。恁么稱禪客。閻羅老子未放汝在。全曰。居士作么生。士又打一掌。曰。眼見如盲。口說如啞。丹霞天然禪師來訪。見靈照洗菜次。霞曰。居士在否。照放下菜籃。叉手而立。又問。居士在否。照提籃便行。霞遂回。須臾士歸。照舉前話士曰。丹霞在否。照曰。去也。士曰。赤土涂牛奶。霞復來。士見霞不起。亦不言。霞豎起拂子。士豎起槌子。霞曰。只恁么。更別有。士曰。這回見師。不似於前。霞曰。不妨減人聲價。士曰。比來折你一下。霞曰。恁么則啞卻天然口也。士曰。你啞繇本分。累我亦啞。霞擲下拂子而去。士召曰。然阇梨。然阇梨。霞不顧。士曰。不惟患啞。兼更患聾。又一日。霞訪士至門相見。霞問。居士在否。曰。飢不擇食。霞曰。龐老在否。曰。蒼天。蒼天。便入宅去。霞曰。蒼天。蒼天。便回。又霞問。昨日相見。何似今日。士曰。如法舉
【現代漢語翻譯】 現代漢語譯本： 求升合（不清楚含義）。不知道還能做這件事嗎？ 藥山（藥山惟儼禪師）說：『居士還看見石頭嗎？』 士（龐蘊居士）說：『拈起一個，放下一個，不是好手。』 藥山說：『老僧（老和尚自稱）住持事務繁忙。』 士便告辭珍重。 藥山說：『拈起一個，放下一個，是老僧（我）。』 士說：『好一個一乘（佛教最高教義）問宗，今天錯失了。』 藥山說：『是，是。』 士盤桓很久，於是告辭藥山。藥山命令十個禪客相送。 當時正下雪，士指著雪說：『好雪，片片飛舞，不落在別處。』 有全禪客說：『落在什麼地方？』 士便打了他一掌。 全說：『也不要草率。』 士說：『這樣稱作禪客，閻羅老子（地獄之王）不會放過你的。』 全說：『居士要做什麼？』 士又打了他一掌，說：『眼見如同瞎子，口說如同啞巴。』 丹霞天然禪師來拜訪，看見靈照（龐蘊之女）在洗菜。 丹霞說：『居士在嗎？』 靈照放下菜籃，叉手而立。 又問：『居士在嗎？』 靈照提起菜籃就走。 丹霞於是返回。 一會兒士（龐蘊）回家，靈照說了之前的事。 士說：『丹霞在嗎？』 靈照說：『走了。』 士說：『赤土涂牛奶（比喻徒勞無功）。』 丹霞又來了，士看見丹霞不起身，也不說話。 丹霞豎起拂子（禪宗法器）。 士豎起槌子（禪宗法器）。 丹霞說：『只是這樣嗎？還有別的嗎？』 士說：『這次見師，不像之前。』 丹霞說：『不妨減損人的聲價。』 士說：『比來折你一下。』 丹霞說：『這樣就啞了天然（丹霞天然禪師）的口了。』 士說：『你啞是你的本分，連累我也啞了。』 丹霞扔下拂子走了。 士呼喚道：『然阇梨（對僧人的尊稱），然阇梨。』 丹霞不回頭。 士說：『不只患了啞病，還患了耳聾。』 又有一天，丹霞拜訪士，在門口相見。 丹霞問：『居士在嗎？』 士說：『飢不擇食。』 丹霞說：『龐老（龐蘊）在嗎？』 士說：『蒼天，蒼天。』便進屋去了。 丹霞說：『蒼天，蒼天。』便回去了。 又丹霞問：『昨天相見，和今天相比如何？』 士說：『如法舉。』
【English Translation】 English version: Seeking Shenghe (unclear meaning). I wonder if I can still do this? Yaoshan (Zen Master Weiyan of Yaoshan) said, 'Layman, do you still see the stone?' The layman (Layman Pang Yun) said, 'Picking one up and putting one down is not a good hand.' Yaoshan said, 'This old monk (humble self-reference) has many affairs to manage.' The layman then bid farewell respectfully. Yaoshan said, 'Picking one up and putting one down is this old monk (me).' The layman said, 'What a fine One Vehicle (the highest Buddhist teaching) inquiry into the source, lost today.' Yaoshan said, 'Yes, yes.' The layman lingered for a long time, then bid farewell to Yaoshan. Yaoshan ordered ten Zen practitioners to see him off. At that time, it was snowing, and the layman pointed to the snow and said, 'Fine snow, each flake, not falling elsewhere.' A Zen practitioner named Quan said, 'Where does it fall?' The layman then slapped him. Quan said, 'Don't be so hasty.' The layman said, 'Calling yourself a Zen practitioner like that, Yama (the king of hell) will not let you go.' Quan said, 'What is the layman doing?' The layman slapped him again and said, 'Seeing like a blind man, speaking like a mute.' Zen Master Danxia Tianran came to visit and saw Lingzhao (Pang Yun's daughter) washing vegetables. Danxia said, 'Is the layman in?' Lingzhao put down the vegetable basket, folded her hands, and stood there. He asked again, 'Is the layman in?' Lingzhao picked up the basket and left. Danxia then returned. After a while, the layman (Pang Yun) returned home, and Lingzhao told him what had happened. The layman said, 'Is Danxia in?' Lingzhao said, 'He left.' The layman said, 'Spreading milk on red earth (a metaphor for futile effort).' Danxia came again, and the layman saw Danxia but did not get up or speak. Danxia raised his whisk (a Zen implement). The layman raised his mallet (a Zen implement). Danxia said, 'Just like this? Is there anything else?' The layman said, 'Seeing the master this time is not like before.' Danxia said, 'It doesn't matter if it diminishes one's reputation.' The layman said, 'I'll break you a bit.' Danxia said, 'In that case, you'll make Tianran (Zen Master Danxia Tianran) mute.' The layman said, 'Your muteness is your own business; you're making me mute too.' Danxia threw down his whisk and left. The layman called out, 'Ran Ajari (a respectful term for a monk), Ran Ajari.' Danxia did not turn back. The layman said, 'Not only is he suffering from muteness, but he's also suffering from deafness.' Another day, Danxia visited the layman and met him at the door. Danxia asked, 'Is the layman in?' The layman said, 'A hungry man doesn't choose his food.' Danxia said, 'Is Old Pang (Pang Yun) in?' The layman said, 'Heaven, heaven.' Then he went into the house. Danxia said, 'Heaven, heaven.' Then he returned. Danxia asked again, 'How is yesterday's meeting compared to today's?' The layman said, 'According to the Dharma, raise it.'
昨日事來。作個宗眼。霞曰。祇如宗眼。還著得龐公。么曰。我在你眼裡。霞曰。某甲眼窄。何處安身。曰。是眼何窄。是身何安。霞不顧。士曰。更道一轉。便得此話圓。霞亦不顧。士曰。就中這一句。無人道得。一日。士訪霞。向霞前叉手立。少時。便出去。霞不顧。士卻來坐。霞卻向士前叉手立。少時。便入方丈。士曰。汝入我出。未有事在。霞曰。這老翁。出出入入。有甚了期。曰。略無些子慈悲。霞曰。引得個漢到這田地。曰。把什麼引。霞拈起士幞頭。曰。恰似個老師僧。士拈幞頭安霞頭上。曰。恰似個少年俗人。霞應諾三聲。士曰。猶有昔時氣息在。霞拋下幞頭。曰。大似一個烏紗巾。士亦應諾三聲。霞曰。昔時氣息爭忘得。士彈指三下。曰。動天動地。又一日。士與霞行次。見一泓水。指曰。得恁么也。還辨不出。霞曰。的個辨不出。士以手戽水。潑霞三遍。霞曰。莫恁么。莫恁么。士曰。須恁么。須恁么。霞亦戽水潑士。曰。正恁么時。堪作個甚麼。士曰。無物外。霞曰。得便宜者少。士曰。誰是落便宜者。一日。霞見士來。便作走勢。士曰。猶是拋身勢。怎生是顰呻勢。霞便坐。士以拄杖畫地。作七字。霞于下面劃個一字。士曰。因七見一。見一忘七。霞便起去。士曰。更坐少時。尚有第二句在
【現代漢語翻譯】 現代漢語譯本 昨日之事又來了，你來作個關鍵之處（宗眼）。 雲霞（霞）問：『就如關鍵之處，還能容得下龐蘊（龐公）嗎？』 士曰：『我在你的眼裡。』 雲霞說：『我的眼界狹窄，哪裡能安身呢？』 士曰：『是眼為何狹窄？是身為何要安頓？』 雲霞不理睬。 士曰：『再說一遍，便能使此話圓滿。』 雲霞仍然不理睬。 士曰：『就其中這一句，無人能說得出。』 一日，士拜訪雲霞，在雲霞面前叉手站立。過了一會兒，便出去了。雲霞不理睬。士又回來坐下，雲霞卻向士面前叉手站立。過了一會兒，便進入方丈。 士曰：『你入我出，還沒有什麼事情發生。』 雲霞說：『這老翁，出出入入，有什麼了結的時候？』 士曰：『略微沒有一點慈悲。』 雲霞說：『引得一個人到這種田地。』 士曰：『用什麼引來的？』 雲霞拿起士的頭巾，說：『恰似一個老師僧。』 士拿起頭巾戴在雲霞頭上，說：『恰似一個少年俗人。』 雲霞應諾三聲。 士曰：『還有昔日的氣息在。』 雲霞拋下頭巾，說：『大似一個烏紗帽。』 士也應諾三聲。 雲霞說：『昔日的氣息怎能忘記？』 士彈指三下，說：『動天動地。』 又一日，士與雲霞行走時，看見一泓水，指著說：『得到這樣，還是辨別不出嗎？』 雲霞說：『的確辨別不出。』 士用手舀水，潑了雲霞三遍。 雲霞說：『不要這樣，不要這樣。』 士曰：『必須這樣，必須這樣。』 雲霞也舀水潑士，說：『正在這樣的時候，可以做什麼？』 士曰：『無物之外。』 雲霞說：『得便宜的人少。』 士曰：『誰是落得便宜的人？』 一日，雲霞見士來，便作出要走的樣子。 士曰：『還是拋身之勢，怎樣是顰呻之勢？』 雲霞便坐下。 士用拄杖在地上畫了七個字，雲霞在下面劃了一個字。 士曰：『因七見一，見一忘七。』 雲霞便起身離去。 士曰：『再坐一會兒，還有第二句在。』
【English Translation】 English version Yesterday's matter comes again. Make it a crucial point (zong yan). Yunxia (Xia) said, 'If it's like a crucial point, can it still accommodate Pang Yun (Pang Gong)?' The Scholar (Shi) said, 'I am in your eyes.' Yunxia said, 'My vision is narrow, where can I settle down?' The Scholar said, 'Why is the eye narrow? Why does the body need to settle?' Yunxia ignored him. The Scholar said, 'Say it again, and this statement will be complete.' Yunxia still ignored him. The Scholar said, 'Among these sentences, no one can say it.' One day, the Scholar visited Yunxia, standing with his hands folded in front of Yunxia. After a while, he left. Yunxia ignored him. The Scholar came back and sat down, but Yunxia stood with his hands folded in front of the Scholar. After a while, he entered the abbot's room. The Scholar said, 'You enter and I exit, nothing has happened yet.' Yunxia said, 'This old man, going in and out, when will it end?' The Scholar said, 'There is not a bit of compassion.' Yunxia said, 'Leading a person to this state.' The Scholar said, 'What did you use to lead him?' Yunxia picked up the Scholar's turban and said, 'Just like a teacher monk.' The Scholar picked up the turban and put it on Yunxia's head, saying, 'Just like a young layman.' Yunxia acknowledged three times. The Scholar said, 'There is still the breath of the past.' Yunxia threw down the turban and said, 'Very much like a black gauze hat.' The Scholar also acknowledged three times. Yunxia said, 'How can the breath of the past be forgotten?' The Scholar snapped his fingers three times, saying, 'Heaven and earth move.' Another day, as the Scholar and Yunxia were walking, they saw a pool of water. Pointing to it, he said, 'Having obtained this, can you still not discern it?' Yunxia said, 'Indeed, I cannot discern it.' The Scholar scooped water with his hand and splashed Yunxia three times. Yunxia said, 'Don't do that, don't do that.' The Scholar said, 'Must do that, must do that.' Yunxia also scooped water and splashed the Scholar, saying, 'At this very moment, what can be done?' The Scholar said, 'Outside of things.' Yunxia said, 'Few are those who gain advantage.' The Scholar said, 'Who is the one who gains advantage?' One day, Yunxia saw the Scholar coming and pretended to leave. The Scholar said, 'It is still the posture of abandoning the body, what is the posture of frowning and groaning?' Yunxia then sat down. The Scholar drew seven characters on the ground with his staff, and Yunxia drew one character below. The Scholar said, 'Seeing one through seven, forgetting seven upon seeing one.' Yunxia then got up and left. The Scholar said, 'Sit for a little longer, there is still a second sentence.'
。霞曰。向這裡著語。得么。士遂哭出去。一日到仰山。問。久響仰山。到來為甚卻覆。山豎起拂子。士曰。恰是。山曰。是。仰是覆。士打露柱。曰。雖然無人。也要露柱證明。山擲拂子。曰。若到諸方。一任舉似。一日賣笊籬。下橋吃撲。照見亦去身邊臥。士曰。你作甚麼。照曰。見爹倒地。特來扶起。士曰。賴是無人見。士坐次。問照曰。古人道。明明百草頭。明明祖師意。作么生。照曰。老老大大。作個語話。士曰。你作么生。照曰。明明百草頭。明明祖師意。士乃笑。一日庵中獨坐驀地。曰。難。難。難。十石油麻樹上攤。龐婆接聲曰。易。易。易。如下眠床腳蹈地。照曰。也不難。也不易。百卓頭上祖師意。士于元和初。方寓襄陽。棲止巖竇時。州牧于頔。得居士篇。深加慕異。乃伺便就謁。如宿善友。往來無間。士將入滅。謂照曰。幻化無實。隨汝所緣。可出視日蚤晚。及午以報。照出戶。遽報曰。日已出矣。而有蝕焉。可試暫觀。士曰。有之乎。曰。有之。士避席臨窗。照即登父座。合掌坐亡。士回見笑曰。我女鋒捷矣。乃拾薪營後事。於是更延七日。頔往問安。士以手藉頔之膝。流盻良久。曰。但願空諸所有。慎勿實諸所無。好住世間。皆如影響。又說偈曰。空華落影。陽𦦨翻波。言訖異香滿室。
端躬若思。頔亟追呼。已長往矣。頔乃如法茶毗。旋遣使人報諸妻子。龐婆曰。這愚癡女與無智老漢。不報而去。是可忍也。因往告子。見劚畬曰。龐公與靈照去也。子釋鋤應曰。嗄。良久亦立而亡。母曰。愚子癡一何甚也。亦以焚化。眾皆奇之。未幾。龐婆遍詣鄉閭。告別歸隱。自後沈跡杳然。莫有知其所歸者。
贊曰。馬駒四腳蹈殺天下。老龐一口吸盡西江。這兩個老漢。把佛祖以來相傳家活。蕩費無遺。令後代兒孫。一貧如洗。又豈止棄家珍。沉湘漢而已哉。
又贊曰。洞山價曰。貪嗔癡。太無知。果賴今朝捉得伊。行即打。坐即槌。分付心王仔細推。無量劫來不解脫。問汝三人知不知。咄。洞山漏逗不少。神鼎諲云。貪瞋癡實無知。十二時中任從伊。行即住坐即隨。分付心王無可為。無量劫來元解脫。何須更問知不知。咄。神鼎亦漏逗不少。老龐云。莫求佛兮莫求人。但自心裡莫貪嗔。貪嗔癡病前頓盡。便是如來的的親。咄。龐公漏逗不少。心空云。人即佛兮佛即人。本來何處是貪瞋。威獰獅子頻哮吼。那管如來親不親。咄。心空亦漏逗不少。
三世諸佛出世。歷代祖師傳心。無非為此一大事因緣。大事未明。乃至頭出頭沒。輪迴塵劫。無有了期者。良繇毒氣深入。命根不斷耳。龐老子乃
【現代漢語翻譯】 現代漢語譯本： 端正身體好像在思考什麼。于頔（于頔，人名）急忙追趕呼喚，但他已經去世了。于頔於是按照佛法荼毗（荼毗，佛教用語，指火葬）。隨後派人告知他的妻子兒女。龐婆（龐婆，龐蘊之妻）說：『這個愚蠢的女兒和沒有智慧的老頭，不告而別，真是令人難以容忍。』於是前去告訴兒子。見到兒子正在耕地，她說：『龐公（龐公，龐蘊）和靈照（靈照，龐蘊之女）走了。』兒子放下鋤頭應道：『啊。』過了很久也站著去世了。母親說：『愚蠢的兒子真是癡迷得厲害啊。』也用火焚化了他。眾人都覺得驚奇。沒過多久，龐婆走遍鄉里，告別后歸隱。自此以後，她的軌跡杳無音信，沒有人知道她去了哪裡。
贊曰：馬駒四腳踐踏天下，老龐一口吸盡西江。這兩個老漢，把佛祖以來相傳的家業，蕩盡耗費無遺，令後代子孫，一貧如洗。又豈止是拋棄家裡的珍寶，沉入湘江、漢水而已呢。
又贊曰：洞山價（洞山價，人名）說：『貪嗔癡，太無知，今日幸好捉住了你。行走就打，坐下就捶，交給心王仔細推究。無量劫來不得解脫，問你三人知不知道？』咄！洞山（洞山，地名）泄露得不少。神鼎諲（神鼎諲，人名）說：『貪嗔癡實在無知，十二時辰任憑它。行走就住，坐下就隨，交給心王也無可奈何。無量劫來本來就解脫，何須再問知不知道？』咄！神鼎（神鼎，地名）也泄露得不少。老龐（老龐，龐蘊）說：『不要向佛求，不要向人求，只要心裡沒有貪嗔。貪嗔癡的病癥全部消除，便是如來的的親人。』咄！龐公（龐公，龐蘊）泄露得不少。心空（心空，人名）說：『人就是佛，佛就是人，本來哪裡有貪嗔。威猛的獅子頻繁怒吼，哪裡管你如來親不親。』咄！心空（心空，人名）也泄露得不少。
三世諸佛出世，歷代祖師傳心，無非是爲了這一大事因緣。大事沒有明白，就會頭出頭沒，在輪迴的塵世中，沒有了結之期。這是因為毒氣深入，命根不斷啊。龐老子（龐老子，龐蘊）乃 English version: Standing upright as if in thought. Yu Di (Yu Di, a personal name) hurriedly chased after him, calling out, but he had already passed away. Yu Di then performed the cremation (荼毗, chá毗 - Buddhist term for cremation) according to the Dharma. Afterwards, he sent someone to inform his wife and children. Old Woman Pang (龐婆, Páng Pó - Pang Yun's wife) said, 'This foolish daughter and ignorant old man, leaving without saying goodbye, is truly unbearable.' So she went to tell her son. Seeing him tilling the field, she said, 'Old Man Pang (龐公, Páng Gōng - Pang Yun) and Lingzhao (靈照, Língzhào - Pang Yun's daughter) have gone.' The son put down his hoe and replied, 'Ah.' After a long while, he also stood and passed away. The mother said, 'My foolish son is truly extremely infatuated.' She also had him cremated. Everyone was amazed by this. Not long after, Old Woman Pang went to every village, bid farewell, and went into seclusion. From then on, her whereabouts were unknown, and no one knew where she had gone.
A eulogy says: The colt's four feet trample the world, Old Pang's one mouth sucks up the entire West River. These two old men have squandered and wasted all the family wealth passed down since the time of the Buddha, leaving their descendants destitute. It is more than just abandoning family treasures and sinking them into the Xiang and Han Rivers.
Another eulogy says: Dongshan Jia (洞山價, Dòngshān Jià - a personal name) said, 'Greed, anger, and ignorance are so ignorant. Fortunately, I caught you today. Beat them when they walk, and pound them when they sit. Entrust them to the Mind-King to investigate carefully. For countless kalpas, you have not been liberated. I ask you three, do you know?' Bah! Dongshan (洞山, Dòngshān - a place name) reveals too much. Shending Yin (神鼎諲, Shéndǐng Yīn - a personal name) said, 'Greed, anger, and ignorance are truly ignorant. Let them be for all twelve hours. Stop when they walk, and follow when they sit. Entrust them to the Mind-King, but there is nothing to be done. For countless kalpas, you have been liberated from the beginning. Why ask if you know?' Bah! Shending (神鼎, Shéndǐng - a place name) also reveals too much. Old Pang (老龐, Lǎo Páng - Pang Yun) said, 'Do not seek the Buddha, do not seek people, but just do not be greedy or angry in your heart. When the diseases of greed, anger, and ignorance are completely eliminated, then you are truly the Buddha's own kin.' Bah! Old Man Pang (龐公, Páng Gōng - Pang Yun) reveals too much. Xinkong (心空, Xīnkōng - a personal name) said, 'People are the Buddha, and the Buddha is people. Where is greed and anger originally? The fierce lion roars frequently, who cares if you are the Buddha's kin or not?' Bah! Xinkong (心空, Xīnkōng - a personal name) also reveals too much.
The Buddhas of the three worlds appear in the world, and the patriarchs of all ages transmit the mind, all for this one great cause and condition. If the great matter is not understood, one will be born and die repeatedly, and there will be no end to the cycle of rebirth. This is because the poison has penetrated deeply, and the root of life is not cut off. Old Man Pang (龐老子, Páng Lǎozi - Pang Yun) is
【English Translation】 Standing upright as if in thought. Yu Di (Yu Di, a personal name) hurriedly chased after him, calling out, but he had already passed away. Yu Di then performed the cremation (荼毗, chá毗 - Buddhist term for cremation) according to the Dharma. Afterwards, he sent someone to inform his wife and children. Old Woman Pang (龐婆, Páng Pó - Pang Yun's wife) said, 'This foolish daughter and ignorant old man, leaving without saying goodbye, is truly unbearable.' So she went to tell her son. Seeing him tilling the field, she said, 'Old Man Pang (龐公, Páng Gōng - Pang Yun) and Lingzhao (靈照, Língzhào - Pang Yun's daughter) have gone.' The son put down his hoe and replied, 'Ah.' After a long while, he also stood and passed away. The mother said, 'My foolish son is truly extremely infatuated.' She also had him cremated. Everyone was amazed by this. Not long after, Old Woman Pang went to every village, bid farewell, and went into seclusion. From then on, her whereabouts were unknown, and no one knew where she had gone. A eulogy says: The colt's four feet trample the world, Old Pang's one mouth sucks up the entire West River. These two old men have squandered and wasted all the family wealth passed down since the time of the Buddha, leaving their descendants destitute. It is more than just abandoning family treasures and sinking them into the Xiang and Han Rivers. Another eulogy says: Dongshan Jia (洞山價, Dòngshān Jià - a personal name) said, 'Greed, anger, and ignorance are so ignorant. Fortunately, I caught you today. Beat them when they walk, and pound them when they sit. Entrust them to the Mind-King to investigate carefully. For countless kalpas, you have not been liberated. I ask you three, do you know?' Bah! Dongshan (洞山, Dòngshān - a place name) reveals too much. Shending Yin (神鼎諲, Shéndǐng Yīn - a personal name) said, 'Greed, anger, and ignorance are truly ignorant. Let them be for all twelve hours. Stop when they walk, and follow when they sit. Entrust them to the Mind-King, but there is nothing to be done. For countless kalpas, you have been liberated from the beginning. Why ask if you know?' Bah! Shending (神鼎, Shéndǐng - a place name) also reveals too much. Old Pang (老龐, Lǎo Páng - Pang Yun) said, 'Do not seek the Buddha, do not seek people, but just do not be greedy or angry in your heart. When the diseases of greed, anger, and ignorance are completely eliminated, then you are truly the Buddha's own kin.' Bah! Old Man Pang (龐公, Páng Gōng - Pang Yun) reveals too much. Xinkong (心空, Xīnkōng - a personal name) said, 'People are the Buddha, and the Buddha is people. Where is greed and anger originally? The fierce lion roars frequently, who cares if you are the Buddha's kin or not?' Bah! Xinkong (心空, Xīnkōng - a personal name) also reveals too much. The Buddhas of the three worlds appear in the world, and the patriarchs of all ages transmit the mind, all for this one great cause and condition. If the great matter is not understood, one will be born and die repeatedly, and there will be no end to the cycle of rebirth. This is because the poison has penetrated deeply, and the root of life is not cut off. Old Man Pang (龐老子, Páng Lǎozi - Pang Yun) is
釋迦佛補處應身。而一部語錄。惟惓惓勸人。拔除三毒。如雲。貪瞋不肯舍。徒勞讀釋經。又云。貪瞋癡病盡。便是世尊兒。又云。捻取三毒箭。拗折一時空。如是叮嚀不一而足。所以者何。三毒盡時。命根便斷。命根若斷。便與三世諸佛．歷代祖師。同遊寂滅性海。圓悟勤公三毒總頌云。妄想渾繇三個漢。牽拖六道四生中。倏然調伏無功用。端與毗盧性海通。
居士又云。
世間最上事 惟有修道強 若悟無生理 三界自消亡 蘊空妙德現 無念是清涼 此即彌陀土 何處覓西方
噁心滿三界 口即念彌陀 心口相違背 群賊轉轉多 一塵起萬境 倏忽遍娑婆 色聲求佛道 結果盡成魔
識是不受塵 心亦不顛狂 妙智作心師 名為破有王 須臾證六度 動用五種香 此矣真極樂 亦是真西方 釋迦無量壽 同居此道場
慚愧好意根 無自亦無他 無自身無垢 無他塵不加 常居清凈地 知有不能過 舊時惡知識 總見阿彌陀
十方同一等 此是真如寺 里有無量壽 本來無名字 凡夫不入理 心緣世上事 乞錢買瓦木 蓋他虛空地 卻被六賊驅 背卻真如智 終日受艱辛 妄想圖名利 如此
【現代漢語翻譯】 現代漢語譯本 釋迦佛的補處應身（指未來佛彌勒佛）。而整部語錄，只是懇切地勸人，拔除貪、嗔、癡三毒（佛教中的三種根本煩惱）。如說：『貪婪和嗔恨不肯捨棄，徒勞地讀誦釋迦牟尼的經典。』又說：『貪、嗔、癡的病根斷盡，便是世尊的真兒子。』又說：『拿起貪、嗔、癡三毒之箭，拗斷它，一時皆空。』這樣叮囑，不止一次。這是為什麼呢？三毒斷盡之時，性命的根源便斷了。性命的根源如果斷了，便與三世諸佛、歷代祖師，一同遨遊寂滅的性海，圓悟勤公的三毒總頌說：『妄想完全由於這三個傢伙（指貪、嗔、癡），牽引著在六道四生中輪迴。如果忽然調伏了它們，便沒有了任何作用，直接與毗盧遮那佛的性海相通。』 居士又說： 『世間最上的事，只有修道最為強大，如果領悟了無生的道理，三界自然消亡。五蘊皆空，妙德顯現，沒有妄念就是清涼。這裡就是阿彌陀佛的凈土，何必向遠處尋找西方？』 『噁心充滿三界，口中卻念著阿彌陀佛，心口相互違背，群賊反而越來越多。一塵生起，萬境隨之而生，瞬間遍佈娑婆世界。在色和聲中尋求佛道，結果全部變成魔。』 『識不被塵垢所染，心也不顛倒瘋狂，用妙智作為心的老師，這叫做破除有為之王。須臾之間便能證得六度，動用之間散發五種香。這裡就是真正的極樂世界，也是真正的西方。釋迦牟尼佛和阿彌陀佛，共同居住在這個道場。』 『慚愧是良好的意根，沒有自身也沒有他者。沒有自身的污垢，也沒有他者的塵埃增加。常居清凈之地，知見也不能超越。過去的惡知識，現在都見到了阿彌陀佛。』 『十方世界都是一樣的，這裡是真如寺。裡面有無量壽佛（阿彌陀佛），本來就沒有名字。凡夫不明白這個道理，心總是攀緣世上的事情。乞討錢財購買瓦片木頭，建造那虛幻的空地。卻被六賊（指色、聲、香、味、觸、法六塵）驅使，背離了真如的智慧。終日遭受艱辛，妄想圖謀名利，就是這樣。』
【English Translation】 English version The Sambhogakaya (Reward Body) of Shakyamuni Buddha is the future Buddha Maitreya. And the entire recorded sayings only earnestly advise people to eradicate the three poisons (the three root defilements in Buddhism): greed, hatred, and delusion. As it says, 'If you are unwilling to abandon greed and hatred, it is futile to read the sutras of Shakyamuni.' It also says, 'When the roots of greed, hatred, and delusion are exhausted, you are truly the son of the World-Honored One.' It also says, 'Take up the arrows of the three poisons, break them, and all is empty in an instant.' Such exhortations are more than enough. Why is this so? When the three poisons are exhausted, the root of life is severed. If the root of life is severed, one roams the sea of quiescent nature together with the Buddhas of the three times and the patriarchs of all generations. Yuanwu Qin's (1063-1135) verse on the three poisons says, 'Delusions are entirely due to these three fellows (greed, hatred, and delusion), dragging us through the six realms and four births. If they are suddenly subdued, there is no further use, and one directly connects with the nature-sea of Vairocana Buddha.' The layman also said: 'The highest thing in the world is only the strength of cultivating the Way. If you realize the principle of non-birth, the three realms will naturally disappear. The five aggregates are empty, and wonderful virtues appear. No thought is coolness. This is the Pure Land of Amitabha Buddha (Buddha of Infinite Light), why seek the West afar?' 'With evil thoughts filling the three realms, yet reciting Amitabha Buddha with the mouth, the mind and mouth contradict each other, and the bandits only increase. When a single dust arises, myriad realms arise with it, instantly spreading throughout the Saha world. Seeking the Buddha's path in form and sound, the result is all becoming demons.' 'Consciousness is not defiled by dust, and the mind is not deranged or mad. Using wonderful wisdom as the teacher of the mind, this is called the king who destroys existence. In an instant, one can attain the six perfections, and with every movement, one emits five kinds of fragrance. This is the true Pure Land, and also the true West. Shakyamuni Buddha and Amitabha Buddha dwell together in this Bodhimanda (place of enlightenment).' 'Shame and remorse are good roots of intention, without self or other. Without the defilement of self, and without the addition of dust from others. Constantly dwelling in a pure land, knowledge cannot surpass it. The evil friends of the past now all see Amitabha Buddha.' 'The ten directions are all the same, this is the True Thus Temple. Inside is Amitayus (Buddha of Immeasurable Life), originally without a name. Ordinary people do not understand this principle, and the mind always clings to worldly affairs. Begging for money to buy tiles and wood, building that illusory empty space. Yet they are driven by the six thieves (the six sense objects: form, sound, smell, taste, touch, and dharma), turning away from the wisdom of True Thus. Suffering hardships all day long, vainly seeking fame and profit, that is how it is.'
學道人 累劫終不至
四性同一舍 三身同一室 一切惡知識 總見彌陀佛
說事滿天下 入理實無多 常被有為縛 何日見彌陀
一念心清凈 處處蓮花開 一花一凈土 一土一如來
心空曰。士大夫高明特達者。或喜談禪而薄凈土。殊不知禪者凈土之禪。凈土者禪之凈土也。龐公掣電之機。諸方畏憚。而吐為詩句。則自性彌佗之旨。又諄諄開示。噫。可以思矣。
韓愈
字退之。官刑部侍郎。唐憲宗遣使迎佛骨入禁中。王公士庶奔走膜拜。騰蹈系路。愈上表極諫。帝大怒。將抵之死。裴度．崔群請少寬假。乃貶潮州刺史。到潮之初。以表勸帝東封泰山。久而無報。鬱鬱不樂。聞大顛禪師道德名重。三以書招。乃至。留數十日。或入定數日方起。愈甚敬焉。后復造顛之廬訪道。一日問。和尚春秋多少。顛提起數珠曰。會么。愈曰。不會。顛曰。晝夜一百八。愈不曉。次日再來。至門前。見首座。舉前話。問。意旨如何。座叩齒三下。及見顛。理前問。顛亦叩齒三下。愈曰。元來佛法無兩般。顛曰。是何道理。愈曰。適來問首座亦如是。顛乃召。首座問。是汝如此對否。曰。是顛。乃打趁出院。愈一日白顛曰。弟子軍州事繁。佛法省要處。乞師一語。顛良久。愈
【現代漢語翻譯】 現代漢語譯本 學道之人，即使經歷無數劫（kalpa），也難以達到目標。
將四性（地、水、火、風）看作同一處捨棄之處，將三身（法身、報身、應身）看作同一間屋室。一切惡知識（指引錯誤方向的人），總能見到彌陀佛（Amitabha）。
談論佛法之事傳遍天下，但真正悟入佛理的人卻很少。常常被有為法（有生滅變化的世間法）束縛，何時才能見到彌陀佛？
一念之間內心清凈，處處都有蓮花開放。一朵蓮花就是一個凈土（Buddha-land），一個凈土就有一尊如來（Tathagata）。
心空禪師說：『士大夫中那些高明通達的人，或許喜歡談論禪宗卻輕視凈土法門，卻不知道禪宗就是凈土的禪，凈土就是禪的凈土。』龐蘊居士如閃電般敏銳的機鋒，讓各方禪師都感到畏懼，但他所說的詩句，卻諄諄開示了自性彌陀的宗旨。唉，這值得深思啊！
韓愈（768-824），字退之，官至刑部侍郎。唐憲宗（805-820在位）派遣使者迎接佛骨進入皇宮供奉，王公貴族和普通百姓奔走膜拜，擁擠得堵塞了道路。韓愈上書極力勸諫，皇帝大怒，要判他死刑。裴度、崔群請求皇帝稍微寬恕，於是韓愈被貶為潮州刺史。到潮州之初，他上表勸諫皇帝到泰山舉行封禪大典，但很久沒有得到迴應，心中鬱鬱不樂。聽說大顛禪師道德高尚，名聲顯赫，多次寫信邀請他。大顛禪師最終應邀前來，住了幾十天，有時入定數日才出定。韓愈非常敬佩他。後來又到大顛禪師的住所拜訪求道。一天，韓愈問道：『和尚您春秋幾何？』大顛禪師提起念珠說：『會么？』韓愈說：『不會。』大顛禪師說：『晝夜一百八。』韓愈不明白。第二天再次前來，到門前，見到首座，提起之前的話，問：『意旨如何？』首座敲齒三下。等到見到大顛禪師，韓愈陳述了之前的問題，大顛禪師也敲齒三下。韓愈說：『原來佛法沒有兩樣。』大顛禪師說：『這是什麼道理？』韓愈說：『剛才問首座也是這樣。』大顛禪師於是召來首座，問：『是你這樣回答的嗎？』首座回答：『是。』大顛禪師於是將他趕出院子。韓愈一天對大顛禪師說：『弟子軍州事務繁忙，請老師用一句話開示佛法的精要之處。』大顛禪師沉默良久，韓愈
【English Translation】 English version A person who studies the Way, even after countless kalpas (aeons), may not reach the goal.
Treating the four natures (earth, water, fire, wind) as the same place to abandon, treating the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) as the same room. All evil teachers (those who lead in the wrong direction) always see Amitabha Buddha.
Talking about Buddhist matters fills the world, but few truly enter into the principles. Constantly bound by conditioned phenomena (worldly phenomena subject to birth and death), when will one see Amitabha?
With one thought of pure mind, lotuses bloom everywhere. One lotus is one Pure Land (Buddha-land), one Pure Land is one Tathagata (Thus Come One).
Zen Master Xinkong said: 'Scholars and officials who are intelligent and insightful may like to talk about Zen but despise the Pure Land school, not knowing that Zen is the Zen of Pure Land, and Pure Land is the Pure Land of Zen.' Layman Pang's lightning-like wit made all Zen masters fear him, but the verses he spoke earnestly revealed the essence of the self-nature Amitabha. Alas, this is worth pondering!
Han Yu (768-824), styled Tuizhi, held the official position of Vice Minister of the Ministry of Justice. Emperor Xianzong of Tang (reigned 805-820) sent envoys to welcome the Buddha's relics into the palace for worship, and princes, nobles, and common people rushed to prostrate themselves, crowding the roads. Han Yu submitted a memorial strongly advising against this, and the emperor was furious, wanting to sentence him to death. Pei Du and Cui Qun pleaded for leniency, so Han Yu was demoted to the position of Prefect of Chaozhou. Upon arriving in Chaozhou, he submitted a memorial advising the emperor to hold the Fengshan ceremony on Mount Tai, but received no response for a long time, and he felt depressed. Hearing that Zen Master Dadian was of high moral character and renowned, he wrote letters inviting him many times. Zen Master Dadian finally accepted the invitation and stayed for several dozen days, sometimes entering samadhi (meditative state) for several days before emerging. Han Yu greatly admired him. Later, he visited Zen Master Dadian's residence to seek the Way. One day, Han Yu asked: 'Venerable Master, how old are you?' Zen Master Dadian raised his prayer beads and said: 'Do you understand?' Han Yu said: 'I do not understand.' Zen Master Dadian said: 'Day and night, one hundred and eight.' Han Yu did not understand. The next day, he came again, and at the gate, he met the head monk, and mentioned the previous conversation, asking: 'What is the meaning?' The head monk knocked his teeth three times. When he met Zen Master Dadian, Han Yu stated the previous question, and Zen Master Dadian also knocked his teeth three times. Han Yu said: 'So, the Buddha-dharma is not two different things.' Zen Master Dadian said: 'What is the reason for this?' Han Yu said: 'Just now, I asked the head monk, and he did the same.' Zen Master Dadian then summoned the head monk and asked: 'Is it true that you answered in this way?' The head monk replied: 'Yes.' Zen Master Dadian then drove him out of the monastery. One day, Han Yu said to Zen Master Dadian: 'This disciple is busy with military and administrative affairs, please, Teacher, with one sentence, reveal the essence of the Buddha-dharma.' Zen Master Dadian remained silent for a long time, Han Yu
罔措。時三平為侍者。乃敲禪床三下。顛曰。作么。平曰。先以定動。后以智㧞。愈曰。和尚門風高峻。乃于侍者邊得個入處。改袁州刺史。留衣二襲而別。答尚書孟簡書稱。顛頗聰。明識道理。實能外形骸。以理自勝。不為事物侵亂。雖不盡解其語。要自胸中無滯礙。以為難得。因與往來。
心空曰。退之。退之。雖不盡解。畢竟誰解。誰不解。
崔群(徑山法欽禪師法嗣)
崔群。武城人。未冠舉進士。累官翰林學士。參徑山法欽禪師。問。弟子欲出家。得否。欽曰。出家乃大丈夫之事。非將相之所能為。群于言下有省。唐憲宗朝。出為湖廣觀察使。才至任。便訪如會禪師。問曰。師以何得會。曰。以見性得。時會方病眼。群曰。既云見性。其奈眼何。會曰。見性非眼。眼病何害。群稽首稱謝。穆宗朝。超拜吏部尚書。封趙公。
贊曰。崔趙公且置。如何是大丈夫出家事。休。休。大平本是將軍致。不許將軍見太平。
甘贄(南泉普愿禪師法嗣)
池州甘贄行者。一日入南泉設齋。黃檗運為首座。贄請施財。運曰。財法二施。等無差別。贄曰。恁么道。爭消得。某甲䞋便將出去。須臾復入。曰。請施財。運曰。財法二施。等無差別。贄乃行䞋。又一日入寺設粥。仍請南泉念
【現代漢語翻譯】 現代漢語譯本 罔措（地名）。當時三平擔任侍者。於是敲了禪床三下。顛（指馬祖道一的弟子于顛和尚）說：『作什麼？』平（指三平）說：『先用定力使之動搖，後用智慧將其拔除。』愈（指韓愈）說：『和尚的門風高峻，竟然從侍者那裡得到了入門之處。』改任袁州刺史，留下兩套衣服告別。在給尚書孟簡的回信中稱讚說：『顛（指于顛和尚）頗為聰慧，明辨事理，確實能夠超脫形骸，用理智戰勝自己，不被外物侵擾。雖然不能完全理解他的話，但想來胸中沒有滯礙，認為是難得的人才。』因此與他交往。 心空（禪師名號）說：『退之（指韓愈），退之（指韓愈）。雖然不完全理解，但到底誰理解，誰不理解呢？』 崔群（人名，逕山法欽禪師的法嗣） 崔群，武城人。未成年就考中進士，歷任翰林學士。參拜徑山法欽禪師，問道：『弟子想出家，可以嗎？』欽（指徑山法欽禪師）說：『出家乃是大丈夫的事，不是將相所能做的。』崔群在言下有所領悟。唐憲宗朝（806-820年），出任湖廣觀察使。剛到任，就拜訪如會禪師，問道：『禪師您憑藉什麼得會？』如會（禪師）說：『以見性得。』當時如會（禪師）正患眼疾。崔群說：『既然說是見性，那眼睛怎麼辦？』如會（禪師）說：『見性不是用眼睛，眼睛有病有什麼妨礙？』崔群稽首稱謝。唐穆宗朝（820-824年），升任吏部尚書，封為趙公。 贊曰：崔趙公的事情暫且放下。什麼是大丈夫出家事？休，休。太平本來是將軍帶來的，但不允許將軍見到太平。 甘贄（人名，南泉普愿禪師的法嗣） 池州甘贄行者，一日進入南泉寺設齋。黃檗運擔任首座。甘贄請求施捨錢財。運（指黃檗運）說：『財施和法施，等同沒有差別。』甘贄說：『這麼說，怎麼能消受得了？我暫且將錢拿出去。』一會兒又進來，說：『請施捨錢財。』運（指黃檗運）說：『財施和法施，等同沒有差別。』甘贄於是離開。又一日進入寺廟設粥，仍然請南泉唸經。
【English Translation】 English version Wang Cuo (place name). At that time, Sanping was serving as an attendant. Thereupon, he knocked on the Zen bed three times. Dian (referring to the disciple of Mazu Daoyi, Monk Yu Dian) said, 'What are you doing?' Ping (referring to Sanping) said, 'First use Samadhi to make it move, then use wisdom to uproot it.' Yu (referring to Han Yu) said, 'The abbot's monastic tradition is lofty; unexpectedly, he found an entry point from the attendant's side.' He was reassigned as the Prefect of Yuanzhou, leaving behind two sets of robes as he bid farewell. In his reply to Minister Meng Jian, he praised, 'Dian (referring to Monk Yu Dian) is quite intelligent, discerning in matters, truly capable of transcending physical form, overcoming himself with reason, and not being disturbed by external things. Although I cannot fully understand his words, I believe there are no obstructions in his mind, considering him a rare talent.' Therefore, he associated with him. Xinkong (Zen master's title) said, 'Tuizhi (referring to Han Yu), Tuizhi (referring to Han Yu). Although he doesn't fully understand, who ultimately understands, and who doesn't?' Cui Qun (personal name, a Dharma heir of Zen Master Faqin of Jingshan) Cui Qun, a native of Wucheng. He passed the imperial examination before adulthood and successively served as a Hanlin Academician. He visited Zen Master Faqin of Jingshan and asked, 'Disciple wishes to become a monk, is it permissible?' Qin (referring to Zen Master Faqin of Jingshan) said, 'Becoming a monk is a matter for great men, not something that generals and ministers can do.' Cui Qun had an awakening upon hearing these words. During the reign of Emperor Xianzong of Tang (806-820 AD), he was appointed as the Inspector of Huguang. Upon arriving at his post, he visited Zen Master Ruhui and asked, 'Master, how did you attain enlightenment?' Ruhui (Zen master) said, 'Through seeing the nature.' At that time, Ruhui (Zen master) was suffering from an eye ailment. Cui Qun said, 'Since you say you see the nature, what about the eyes?' Ruhui (Zen master) said, 'Seeing the nature is not with the eyes; what harm is there in the eyes being sick?' Cui Qun bowed and expressed his gratitude. During the reign of Emperor Muzong of Tang (820-824 AD), he was promoted to Minister of Personnel and enfeoffed as Duke Zhao. A verse says: Let's set aside the matter of Duke Zhao Cui for now. What is the matter of a great man becoming a monk? Hush, hush. Peace was originally brought about by generals, but generals are not allowed to see peace. Gan Zhi (personal name, a Dharma heir of Zen Master Puyan of Nanquan) The practitioner Gan Zhi of Chizhou entered Nanquan Temple one day to offer a vegetarian feast. Huangbo Yun served as the head seat. Gan Zhi requested alms. Yun (referring to Huangbo Yun) said, 'The giving of wealth and the giving of Dharma are equally without difference.' Gan Zhi said, 'If that's the case, how can I receive it? I will temporarily take the money out.' After a while, he re-entered and said, 'Please give alms.' Yun (referring to Huangbo Yun) said, 'The giving of wealth and the giving of Dharma are equally without difference.' Gan Zhi then left. Another day, he entered the temple to offer porridge and still requested Nanquan to chant scriptures.
誦。泉乃白椎曰。請大眾為貍奴白牯念摩訶般若波羅蜜。贄拂袖便出。泉粥后問。典座。贄在甚處。座曰。當時便去也。泉乃打破鍋子。贄常接待往來。有僧問曰。行者接待不易。贄曰。譬如餵驢餵馬。僧休去。有住庵僧緣化什物。贄曰。有一問。若道得。即施。乃書心字。問。是甚麼字。曰。心字。又問妻。甚麼字。妻曰。心字。贄曰。某甲山妻亦合住。庵僧無語。贄亦無施。又問一僧。甚麼處來。曰。溈山來。贄曰。曾有僧問溈山。如何是西來意。溈山舉起拂子。上座作么生會溈山意。曰。借事明心。附物顯理。贄曰。且歸溈山去好。巖頭在贄家過夏。一日把針次。贄前立頭。乃以針作劄勢。贄遂歸。著衣擬出。禮謝妻。乃問。翁作甚麼。贄曰。不得說。妻云。有甚事也。要大家知。贄舉前話。妻云。從此三十年後。須知一度吃水。一度噎殺人。女子聞。乃云。還知盡大地人性命。被奯上座針頭上劄。將去也無。
贊云。甘贄行者機鋒不減老龐。而其妻若女。亦彷彿龐婆．靈照。雖然心空要問。行者甚麼年中行道。直饒威音王以前。猶是王老師兒孫。
陸亙(南杲法嗣)
陸亙。字景山。吳郡人。官御史大夫。久參南泉。一日問曰。弟子從六合來。彼中還更有身否。泉曰。分明記取。舉似作家
【現代漢語翻譯】 現代漢語譯本 誦。甘贄（人名，字行者）於是大聲說：『請各位為貍奴（貓的別稱）和白牯（白色母牛）唸誦摩訶般若波羅蜜（偉大的智慧到達彼岸）。』甘贄拂袖便離開了。 粥后，南泉（人名，即南泉普愿，748-835）問典座（寺院中負責僧眾飲食的僧人）：『甘贄在什麼地方？』典座回答說：『當時就走了。』南泉於是打破了鍋子。甘贄經常接待來往的僧人。有僧人問他說：『行者接待不容易啊。』甘贄說：『譬如餵驢餵馬。』僧人無話可說。 有住在庵里的僧人來化緣什物，甘贄說：『我有一個問題，如果答得上來，我就施捨。』於是寫了一個『心』字，問：『這是什麼字？』僧人說：『心字。』又問他的妻子：『這是什麼字？』妻子說：『心字。』甘贄說：『我的山妻也應該住在庵里。』庵僧無話可說，甘贄也沒有施捨。他又問一個僧人：『從哪裡來？』僧人說：『溈山（地名，位於今湖南省）來。』甘贄說：『曾經有僧人問溈山（人名，即溈山靈佑，771-853）：如何是西來意（達摩祖師從西方來到中國的意圖）？溈山舉起拂子。上座（對僧人的尊稱）你如何理解溈山的意思？』僧人說：『借事明心，附物顯理。』甘贄說：『還是回溈山去好。』 巖頭（人名，即巖頭全豁，828-887）在甘贄家過夏天。有一天，巖頭正在磨針，甘贄站在巖頭面前，巖頭就用針做了個刺的姿勢。甘贄於是回家，穿好衣服準備出門，向妻子作揖告別，妻子問：『老翁要做什麼？』甘贄說：『不能說。』妻子說：『有什麼事啊，要讓大家都知道。』甘贄說了之前的事。妻子說：『從此三十年後，要知道一度吃水，一度噎殺人。』女子聽到后，就說：『還知道盡大地人性命，被奯（hù，人名，指巖頭全豁）上座針頭上刺，拿去也沒有用。』 讚語說：甘贄行者的機鋒不減老龐（人名，即龐蘊，740-808）。而他的妻子若女，也彷彿龐婆（龐蘊之妻）和靈照（龐蘊之女）。雖然心空還要問，行者是什麼年中行道的？即使是威音王（佛名，過去七佛之首）以前，仍然是王老師的兒孫。 陸亙（人名，南杲（人名）法嗣） 陸亙，字景山，吳郡人，官至御史大夫。長期參學南泉（人名，即南泉普愿，748-835）。有一天問道：『弟子從六合（泛指天下）來，那裡還有身體嗎？』南泉說：『分明記取，告訴作家（指有創造性的人）。』
【English Translation】 English version Song. Gan Zhi (personal name, styled Xingzhe) then said loudly: 'Please everyone recite the Maha Prajna Paramita (Great Wisdom to the Other Shore) for the Li Nu (a nickname for cat) and Bai Gu (white cow).' Gan Zhi flicked his sleeves and left. After the porridge, Nanquan (personal name, i.e., Nanquan Puyuan, 748-835) asked the Dianzuo (the monk in charge of the food for the monks in the monastery): 'Where is Gan Zhi?' The Dianzuo replied: 'He left at that time.' Nanquan then broke the pot. Gan Zhi often received visiting monks. A monk asked him: 'It's not easy for a practitioner to receive guests.' Gan Zhi said: 'It's like feeding donkeys and horses.' The monk had nothing to say. A monk living in a hermitage came to beg for alms. Gan Zhi said: 'I have a question. If you can answer it, I will give alms.' So he wrote the character '心' (xin, heart) and asked: 'What character is this?' The monk said: 'The character '心' (xin, heart).' He then asked his wife: 'What character is this?' His wife said: 'The character '心' (xin, heart).' Gan Zhi said: 'My mountain wife should also live in the hermitage.' The hermitage monk had nothing to say, and Gan Zhi did not give alms. He then asked a monk: 'Where do you come from?' The monk said: 'From Weishan (place name, located in present-day Hunan Province).' Gan Zhi said: 'A monk once asked Weishan (personal name, i.e., Weishan Lingyou, 771-853): What is the meaning of the Western Coming (Bodhidharma's intention in coming to China from the West)? Weishan raised his whisk. How do you, venerable monk, understand Weishan's meaning?' The monk said: 'Using events to clarify the mind, attaching to things to reveal the principle.' Gan Zhi said: 'It's better to go back to Weishan.' Yantou (personal name, i.e., Yantou Quanhuo, 828-887) spent the summer at Gan Zhi's house. One day, Yantou was grinding a needle. Gan Zhi stood in front of Yantou, and Yantou made a stabbing gesture with the needle. Gan Zhi then went home, put on his clothes, and prepared to go out, bowing to his wife to say goodbye. His wife asked: 'What are you going to do, old man?' Gan Zhi said: 'I can't say.' His wife said: 'What's the matter? Everyone should know.' Gan Zhi told her what had happened before. His wife said: 'From now on, thirty years later, you must know that once you drink water, you will choke to death once.' When the woman heard this, she said: 'Do you also know that the lives of all people on earth are being stabbed on the tip of the needle by the venerable monk Huo (personal name, referring to Yantou Quanhuo), and it's useless to take it away.' The eulogy says: The sharpness of Gan Zhi's wit is no less than that of old Pang (personal name, i.e., Pang Yun, 740-808). And his wife, Ruonv, is also like Pang Po (Pang Yun's wife) and Lingzhao (Pang Yun's daughter). Although the mind is empty, he still asks, in what year did the practitioner practice the Way? Even before the Buddha Weiyin Wang (name of a Buddha, the first of the past seven Buddhas), he is still the grandson of Teacher Wang. Lu Xuan (personal name, a Dharma heir of Nan Gao (personal name)) Lu Xuan, styled Jingshan, was from Wujun and served as Censor-in-chief. He studied with Nanquan (personal name, i.e., Nanquan Puyuan, 748-835) for a long time. One day, he asked: 'This disciple comes from all over the world (literally, six unions), is there still a body there?' Nanquan said: 'Clearly remember it and tell the creator (referring to a creative person).'
。亙又謂泉曰。和尚大不可思議。到處世界皆成就。泉曰。適來總是大夫分上事。又一日。問泉曰。弟子家內瓶中養一鵝鵝。漸長大。出瓶不得。如今不得毀瓶。不得損鵝。和尚作何方出得。泉召曰。大夫。亙應諾。泉曰。出也。亙從此開解。一日謂泉曰。弟子亦薄會佛法。泉便問。大夫十二時中作么生。亙曰。寸絲不掛。泉曰。猶是階下漢。不見道。有道君王不納有智之臣。一日泉上堂。亙曰。請和尚為眾說法。曰。教老僧作么生說。亙曰。和尚豈無方便。泉曰。道他欠少什麼。亙曰。為什麼有六道四生。泉曰。老僧不教他。一日問泉弟子。家中有一片石。有時坐。有時臥。欲鐫作佛。得否。泉曰。得。亙曰。莫不得否。泉曰。不得。亙與泉見人雙陸。拈起骰子。曰。恁么。不恁么。只恁么。信彩去時如何。泉拈起骰子曰。臭骨頭十八。一日謂泉曰。肇法師也甚奇怪。道萬物與我同根。天地與我一體。泉指庭前牡丹花曰。大夫。時人見此一株花。如夢相似。亙罔測。亙又問。天王居何地位。泉曰。若是天王。即非地位。亙曰。弟子聞說天王是居初地。泉曰。應以天王身得度者。即現天王身而為說法。亙辭。歸宣城治所。泉問。大夫去彼。以何治民。亙曰。以智慧治民。泉曰。恁么即彼處生靈盡遭塗炭去也。泉入宣州
。亙出迎接。指城門曰。人人盡喚作甕門。未審和尚喚作什麼門。泉曰。老僧若道。恐辱大夫風化。亙曰。忽然賊來時。作么生。泉曰。王老師罪過。亙又問。大悲菩薩用許多手眼。作什麼。泉曰。只如國家。又用大夫作什麼。泉遷化。亙聞喪。入寺下祭。卻呵呵大笑。院主曰。先師與大夫有師資之義。何不哭。亙曰。道得即哭。院主無語。亙大哭曰。蒼天。蒼天。先師去世久矣。
贊曰。大哉。南泉座下皆英靈。衲子無論趙州．長沙。叢林哮吼。即陸亙大夫一俗漢耳。方且激揚酬對。鍼芥相投。洎泉遷化。勘驗院主。掣電之機。無慚師友。真龍生龍子。鳳出鳳雛。此足以志當年法。道極盛云。
白居易(佛光如滿禪師法嗣)
白居易。字樂天。官太子少傅。舍宅為香山寺。號香山居士。久參佛光如滿。得心法。元和四年。惟寬至闕。易問曰。既曰禪師。何以說法。寬曰。無上菩提者。被于身為律。說于口為法。行於心為禪。應用者三。其致一也。譬如江湖淮漠。在處立名。名雖不一。水性無二。律即是法。法不離禪。云何于中妄起分別。曰。既無分別。何以修心。寬曰。心本無傷損。云何要修理。無論垢與凈。一切勿念起。曰。垢即不可念。凈無念可乎。寬曰。如人眼睛上。一物不可住。金屑雖
【現代漢語翻譯】 現代漢語譯本 陸亙出來迎接南泉禪師（南泉普愿，748-835）。陸亙指著城門說：『人人都叫它甕門，不知道和尚你叫它什麼門？』南泉說：『老僧如果說了，恐怕玷污了大夫的風化。』陸亙說：『如果忽然有賊來了，怎麼辦？』南泉說：『王老師（指陸亙自己）罪過。』南泉禪師圓寂后，陸亙聽到訊息，到寺廟祭拜，卻呵呵大笑。院主說：『先師與大夫有師資之義，為何不哭？』陸亙說：『說得出來就哭。』院主無話可說。陸亙大哭道：『蒼天啊，蒼天啊，先師去世很久了。』
讚語說：偉大啊！南泉禪師座下都是英才。無論是趙州禪師（趙州從諗，778-897）、長沙禪師（長沙景岑，？-868），都在叢林中發出怒吼。即使是陸亙大夫這樣一個俗人，也能激揚應對，針鋒相對。等到南泉禪師圓寂，陸亙勘驗院主，其機鋒如閃電一般，沒有辜負師友之誼。真龍生龍子，鳳凰出鳳雛。這足以記載當年佛法道義極其興盛的情景。
白居易（772-846）（佛光如滿禪師法嗣）
白居易，字樂天，官至太子少傅。捨棄住宅作為香山寺，號香山居士。長期參學佛光如滿禪師，得到心法。元和四年（809），惟寬禪師來到京城，白居易問道：『既然是禪師，為何還要說法？』惟寬禪師說：『無上菩提，披在身上就是律，說出口就是法，行於心就是禪。應用上是三，其本質是一。譬如江湖淮河大漠，在不同地方有不同名稱，名稱雖然不同，水的性質沒有兩樣。律就是法，法不離禪，為何要在其中妄起分別？』白居易說：『既然沒有分別，為何還要修心？』惟寬禪師說：『心本來沒有損傷，為何要修理？無論是垢還是凈，一切都不要生起念頭。』白居易說：『垢不可以念，那麼凈可以無念嗎？』惟寬禪師說：『就像人的眼睛裡，一物都不能停留。金屑雖然
【English Translation】 English version Lu Geng came out to greet him. Pointing to the city gate, Lu Geng said, 'Everyone calls this the Weng Gate (a type of fortified gate). I wonder what you, the monk, call it?' Nanquan (Nanquan Puyuan, 748-835) said, 'If this old monk were to say, I fear it would defile the customs of the Daifu (a high-ranking official).' Lu Geng said, 'If suddenly thieves come, what will you do?' Nanquan said, 'Teacher Wang (referring to Lu Geng himself) is at fault.' After Nanquan passed away, Lu Geng heard the news, went to the temple to offer sacrifices, but laughed heartily. The abbot said, 'The late teacher had a teacher-student relationship with the Daifu, why don't you cry?' Lu Geng said, 'If you can say it, then I will cry.' The abbot was speechless. Lu Geng cried loudly, 'Oh heavens, oh heavens, the late teacher has passed away for a long time.'
The eulogy says: How great! All those under Nanquan's seat are heroic and intelligent. Whether it is Zen Master Zhaozhou (Zhaozhou Congshen, 778-897) or Zen Master Changsha (Changsha Jingcen, ?-868), they all roar in the monastic community. Even Lu Geng, a layman, can engage in spirited responses, with sharp and precise answers. When Nanquan passed away, Lu Geng examined the abbot, his wit was like lightning, not failing his teacher and friends. A true dragon gives birth to a dragon son, a phoenix gives birth to a phoenix chick. This is enough to record the extremely prosperous scene of Dharma and the Way in those years.
Bai Juyi (772-846) (Dharma successor of Zen Master Foguang Ruman)
Bai Juyi, styled Letian, held the official position of Junior Tutor to the Crown Prince. He donated his residence to become Xiangshan Temple, and was known as Layman Xiangshan. He studied with Zen Master Foguang Ruman for a long time and attained the mind-dharma. In the fourth year of Yuanhe (809), Zen Master Weikuan came to the capital. Bai Juyi asked, 'Since you are a Zen master, why do you still expound the Dharma?' Zen Master Weikuan said, 'Supreme Bodhi, when worn on the body, is the Vinaya (discipline); when spoken from the mouth, it is the Dharma; when practiced in the heart, it is Zen. In application, they are three, but their essence is one. For example, rivers, lakes, the Huai River, and the desert, have different names in different places, but although the names are different, the nature of water is not two. Vinaya is Dharma, and Dharma is inseparable from Zen. Why create false distinctions within them?' Bai Juyi said, 'Since there are no distinctions, why cultivate the mind?' Zen Master Weikuan said, 'The mind is originally without injury, why repair it? Whether it is defilement or purity, do not let any thoughts arise.' Bai Juyi said, 'Defilement cannot be thought of, then can purity be without thought?' Zen Master Weikuan said, 'It is like in a person's eyes, nothing can dwell. Although gold dust is'
珍寶。在眼亦為病。曰。無修無念。又何異凡夫耶。寬曰。凡夫無明。二乘執著。離此二病。是曰真修。真修者。不得勤。不得忘。勤則近執著。忘即落無明。此為心要云爾。元和十五年。牧杭州。因入山謁鳥窠道林問曰。禪師住處甚危險。林曰。太守危險尤甚。易曰。弟子位鎮江山。何險之有。林曰。薪火相交。識性不停。得非險乎。又問。如何是佛法大意。林曰。諸惡莫作。眾善奉行。易曰。三歲孩兒也解。恁么道。林曰。三歲孩兒雖道得。八十老人行不得。又以偈問曰。特入空門。問。苦空。敢將禪事叩禪翁。為當夢是浮生事。為復浮生是夢中。林答曰。來時無跡去無蹤。去與來時事一同。何須更問浮生事。祇此浮生是夢中。易作禮而退。又易嘗求心要。于凝禪師得八言。曰觀。曰覺。曰定。曰慧。曰明。曰通。曰濟。曰舍。易因廣為八漸偈。偈曰。(一觀)以心中眼。觀心外相。從何而有。從何而喪。觀之又觀。則辨真妄。(二覺)惟真常在。為妄所蒙。真妄茍辨。覺生其中。不離妄有。而得真空。(三定)真若不滅。妄即不起。六根之源。湛如止水。是為禪定。乃脫生死。(四慧)專之以定。定猶有系。濟之以慧。慧則無滯。如珠在盤。盤定珠慧。(五明)定慧相合。合而後明。照彼萬物。物無遁形。如大
【現代漢語翻譯】 現代漢語譯本： 珍寶（比喻珍貴的教誨）。在眼中也成為一種障礙。問道：『既不修持也不憶念，那和凡夫俗子有什麼區別呢？』寬禪師回答：『凡夫被無明遮蔽，二乘（聲聞、緣覺）又執著於法。遠離這兩種弊病，才叫做真正的修行。真正的修行，不能過於勤奮，也不能完全忘記。勤奮就接近執著，忘記就落入無明。這就是修心的要訣。』 元和十五年（820年），白居易任杭州刺史，曾入山拜訪鳥窠道林禪師，問道：『禪師您居住的地方很危險啊！』道林禪師說：『太守您的處境更加危險。』白居易說：『我身居要職，鎮守江山，有什麼危險呢？』道林禪師說：『薪火相傳，識性不停，這難道不是危險嗎？』 白居易又問：『什麼是佛法的大意？』道林禪師說：『諸惡莫作，眾善奉行。』白居易說：『三歲小孩也知道。』道林禪師說：『三歲小孩雖然說得出，八十歲老人卻做不到。』 白居易又以偈語問道：『特意進入空門，請問苦空之理，敢以禪事請教禪翁。不知是夢是浮生之事，還是浮生是夢中？』道林禪師回答說：『來時沒有軌跡，去時也沒有蹤影，去和來時都是一樣。何必再問浮生之事，只此浮生便是夢中。』白居易行禮後退下。 白居易又曾向凝禪師求教修心要訣，凝禪師傳授八字訣：觀、覺、定、慧、明、通、濟、舍。白居易因此擴寫為八漸偈。偈語說：（一觀）用心中之眼，觀察心外之相，從哪裡產生，又從哪裡消失？觀察再觀察，就能辨別真假。（二覺）只有真性常在，被妄念所矇蔽。真假如果能夠辨別，覺悟就從中產生。不離開妄念的存在，而得到真正的空性。（三定）真性如果不滅，妄念就不會生起。六根的源頭，清澈如止水。這就是禪定，能夠脫離生死。（四慧）專注于禪定，禪定仍然有束縛。用智慧來救濟，智慧就沒有阻礙。如同珠子在盤中，盤子是定，珠子是慧。（五明）禪定和智慧相互結合，結合之後就產生光明。照耀萬物，萬物都無法隱藏，如同大
【English Translation】 English version: Treasures (metaphor for precious teachings). Even in the eye, it becomes a disease. He asked, 'Without cultivation or mindfulness, how is it different from ordinary people?' Kuan replied, 'Ordinary people are obscured by ignorance, while the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are attached to the Dharma. To be free from these two diseases is called true cultivation. True cultivation should not be too diligent, nor should it be completely forgotten. Diligence is close to attachment, and forgetting falls into ignorance. This is the essence of cultivating the mind.' In the fifteenth year of Yuanhe (820 AD), Bai Juyi, as the governor of Hangzhou, once went into the mountains to visit Zen Master Niaoke Daolin and asked, 'Zen Master, your residence is very dangerous!' Zen Master Daolin said, 'Your Excellency is in even greater danger.' Bai Juyi said, 'I hold an important position, guarding the country, what danger is there?' Zen Master Daolin said, 'The firewood is passed on, and the consciousness does not stop, is this not dangerous?' Bai Juyi then asked, 'What is the main idea of the Buddha Dharma?' Zen Master Daolin said, 'Do no evil, practice all good.' Bai Juyi said, 'Even a three-year-old child knows this.' Zen Master Daolin said, 'Although a three-year-old child can say it, an eighty-year-old man cannot do it.' Bai Juyi then asked in verse, 'Specially entering the empty gate, asking about the principle of suffering and emptiness, dare to ask the Zen master about Zen matters. I wonder if dreams are the affairs of floating life, or if floating life is in a dream?' Zen Master Daolin replied, 'When coming, there are no traces, and when going, there are no shadows, going and coming are the same. Why ask about the affairs of floating life, this floating life is just a dream.' Bai Juyi saluted and withdrew. Bai Juyi once sought the essentials of cultivating the mind from Zen Master Ning, who imparted the eight-character formula: Observation, Awareness, Samadhi, Wisdom, Clarity, Penetration, Deliverance, Renunciation. Bai Juyi therefore expanded it into the Eight Gradual Gathas. The Gatha says: (One Observation) Use the eye of the mind to observe the external appearances of the mind, from where do they arise, and from where do they disappear? Observe again and again, and then you can distinguish between truth and falsehood. (Two Awareness) Only true nature is always present, obscured by delusion. If truth and falsehood can be distinguished, enlightenment will arise from it. Without leaving the existence of delusion, one obtains true emptiness. (Three Samadhi) If true nature does not perish, delusion will not arise. The source of the six senses is clear like still water. This is Samadhi, which can escape birth and death. (Four Wisdom) Focusing on Samadhi, Samadhi still has constraints. Using wisdom to deliver, wisdom has no obstacles. Like a pearl in a tray, the tray is Samadhi, and the pearl is Wisdom. (Five Clarity) Samadhi and wisdom combine with each other, and after combining, clarity arises. Illuminating all things, nothing can hide, like a great
圓鏡。有應無情。(六通)慧至乃明。明則不昧。明至乃通。通則無礙。無礙者何。變化自在。(七濟)通力不常。應念而變。變相非有。隨求而見。是大慈悲。以一濟萬。(八舍)眾苦既濟。大悲亦舍。苦既非真。悲亦是假。是故眾生。實無度者。
贊曰。樂天參佛光。悟明心地。其機緣莫可考已。乃所至尊宿。若鳥窠輩。樂天莫不向風瞻禮俯焉。受其鉗錘。何以故。其心虛也。虛則明。明則淫房酒肆不離道場。絃管花鈿無非佛事。故曰。達哉。達哉。白樂天。
裴休(黃檗希運禪師法嗣)
裴休。字公美。聞喜人。父肅任越州觀察使。應三百年讖記。重建龍興寺大佛殿。休乃篤志內典。深入法會。兒時與兄弟偕隱晝講。經夜著書。終年不出戶。后登進士。累更內任。嚐出刺洪州。一日。入龍興寺燒香屬。希運初于黃檗山。舍眾入寺。混跡勞侶。掃灑殿堂次。主事僧迎休。休因觀壁畫。乃問。是何圖相。曰。高僧真儀。曰。真儀可觀。高僧在什麼處。僧皆無對。休曰。此間有禪人否。曰。近有一僧投寺執役。頗似禪者。曰。速請來。於是遽尋運。休睹之。欣然曰。休適有一問。諸德吝辭。今請上人代酬一語。運曰。請相公垂問。休即舉前問。運高聲曰。相公。休應諾。運曰。在什麼處。休當下知
【現代漢語翻譯】 現代漢語譯本 圓鏡。有應無情。(六通)（六通：佛教指天眼通、天耳通、他心通、宿命通、神足通、漏盡通）智慧達到才能明白。明白就不會迷惑。明白達到才能通達。通達就不會有障礙。沒有障礙是什麼？變化自在。(七濟)（七濟：佛教指以佛法救濟眾生的七種方法，包括佈施、持戒、忍辱、精進、禪定、智慧、方便）神通力不是常有的，隨著念頭而變化。變化的形象不是實有的，隨著祈求而顯現。這是大慈悲，用一個方法救濟萬衆。(八舍)（八舍：佛教指捨棄對世間八種事物的執著，即八風：利、衰、毀、譽、稱、譏、苦、樂）眾生的苦難既然已經救濟，大悲心也應該捨棄。苦難既然不是真實的，悲心也是虛假的。所以說眾生，實際上沒有被救度的人。
贊曰。白居易（772年-846年）參拜佛光寺，領悟明白心地。其中的機緣無法考證了。凡是他所到的地方，那些德高望重的僧人，像鳥窠禪師這樣的人，白居易無不向他們表示敬意，謙卑地接受他們的教誨。為什麼呢？因為他的內心虛空。內心虛空就能明白事理。明白事理，那麼即使在妓院酒館，也離不開道場；即使是音樂歌舞，也無非是佛事。所以說：通達啊！通達啊！白居易。
裴休(黃檗希運禪師法嗣)
裴休，字公美，聞喜人。他的父親裴肅擔任越州觀察使。應驗了三百年後的預言，重建龍興寺大佛殿。裴休於是專心研究佛經，深入佛法。小時候與兄弟們一起白天講經，晚上著書，終年不出門。後來考中進士，多次擔任朝廷內的官職。曾經出任洪州刺史。有一天，他到龍興寺燒香。當時希運禪師剛從黃檗山來到寺里，混在勞作的僧人中，正在打掃殿堂。主管僧人迎接裴休。裴休於是觀看墻上的壁畫，問道：這是什麼圖畫？回答說：是高僧的畫像。裴休說：畫像可以觀看，高僧在哪裡呢？僧人們都無法回答。裴休說：這裡有禪僧嗎？回答說：最近有一個僧人來寺里做雜役，很像個禪者。裴休說：快請他來。於是立刻找到希運禪師。裴休見到他，高興地說：我剛才有個問題，各位都不肯回答，現在請上人代為回答一句。希運禪師說：請相公提問。裴休就舉出之前的問題。希運禪師高聲喊道：相公！裴休應聲答應。希運禪師說：在哪裡？裴休當下領悟。
【English Translation】 English version 'Round mirror. Responding without sentiment. (Six Supernatural Powers) (Six Supernatural Powers: In Buddhism, refers to the powers of the divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, and the extinction of outflows.) Wisdom arrives, then clarity dawns. With clarity, there is no delusion. Clarity arrives, then understanding flows. With understanding, there are no obstacles. What is it to be without obstacles? Transformation is unhindered. (Seven Deliverances) (Seven Deliverances: In Buddhism, refers to the seven methods of saving sentient beings with the Dharma, including generosity, upholding precepts, patience, diligence, meditation, wisdom, and skillful means.) Supernatural power is not constant; it changes with thought. The transformed appearance is not real; it appears according to what is sought. This is great compassion, using one method to save myriad beings. (Eight Abandonments) (Eight Abandonments: In Buddhism, refers to abandoning attachment to the eight worldly concerns: gain, loss, disgrace, fame, praise, ridicule, suffering, and pleasure.) Since the suffering of beings has been delivered, great compassion should also be abandoned. Since suffering is not real, compassion is also illusory. Therefore, sentient beings are, in reality, not being delivered.'
'Eulogy: Bai Juyi (772-846 AD) visited Foguang Temple and realized the clarity of his mind-ground. The circumstances of this encounter cannot be verified. Wherever he went, those highly virtuous monks, like Zen Master Niaoke, Bai Juyi invariably showed respect and humbly accepted their teachings. Why? Because his heart was empty. With an empty heart, one can understand the truth. Understanding the truth, even in brothels and taverns, one is not separate from the place of enlightenment; even music and dance are nothing but Buddhist activities. Therefore, it is said: How enlightened! How enlightened! Bai Juyi.'
Pei Xiu (Successor of Zen Master Huangbo Xiyun)
Pei Xiu, styled Gongmei, was from Wenxi. His father, Pei Su, served as the Surveillance Commissioner of Yuezhou. In accordance with a prophecy from three hundred years prior, he rebuilt the Great Buddha Hall of Longxing Temple. Pei Xiu then devoted himself to studying Buddhist scriptures and deeply immersed himself in the Dharma. As a child, he and his brothers would lecture on scriptures during the day and write books at night, never leaving their home throughout the year. Later, he passed the imperial examination and held various positions in the imperial court. He once served as the Prefect of Hongzhou. One day, he went to Longxing Temple to burn incense. At that time, Zen Master Xiyun had just arrived at the temple from Mount Huangbo, mingling among the working monks, sweeping the halls. The supervising monk greeted Pei Xiu. Pei Xiu then looked at the murals on the wall and asked: 'What are these paintings?' He replied: 'They are portraits of eminent monks.' Pei Xiu said: 'The portraits can be viewed, but where are the eminent monks?' None of the monks could answer. Pei Xiu said: 'Are there any Zen monks here?' He replied: 'Recently, a monk came to the temple to do chores, and he seems like a Zen practitioner.' Pei Xiu said: 'Quickly, invite him here.' So they immediately found Zen Master Xiyun. Pei Xiu, upon seeing him, happily said: 'I had a question earlier, but none of you were willing to answer. Now, I ask the Venerable One to answer it for me.' Zen Master Xiyun said: 'Please, Your Excellency, ask your question.' Pei Xiu then raised the previous question. Zen Master Xiyun shouted loudly: 'Your Excellency!' Pei Xiu responded. Zen Master Xiyun said: 'Where?' Pei Xiu immediately understood.
旨。如獲髻珠。曰。吾師真善知識也。示人克的若是。何汩沒於此乎。寺眾愕然。自此延入府署。留之供養。執弟子禮。屢辭不已。復堅請住黃檗山。暇即躬入山頂謁。或渴聞玄論。即請運入州。大中二年。休鎮宛陵。建大禪院。請運說法。以運酷愛舊山。還以黃檗名之。又迎運至郡。以所解一編示運。運接置於座。略不披閱。良久乃曰。會么。曰。不會運曰。若便恁么會得。猶較些子。若也形於紙墨。何處更有吾宗。休乃以頌讚曰。自從大士傳心印。額有玄珠七尺身。掛錫十年棲蜀水。浮杯今日渡漳濵。一千龍象隨高步。萬里香華結勝因。擬欲事師為弟子。不知將法付何人。運亦無喜色。但曰。心如大海無邊際。口吐紅蓮養病身。自有一雙無事手。不曾祇揖等閑人。一日托一尊佛于運前。胡跪曰。請師安名。運召。斐休。休應諾。運曰。與汝安名竟。休便禮拜。一日休問曰。山中四五百人。幾人得和尚法。運曰。得者莫測其數。何故。道在心悟。豈在言說。言說只是化童蒙耳。又問。如何是佛。運曰。即心即佛。無心是道。不用別求。有求皆苦。設使恒沙劫數。行六度萬行。得佛菩提。亦非究竟。何故。為屬因緣造作故。因緣若盡。還歸無常。一日。休在大安寺問。諸大德曰羅睺羅以何為第一。曰。以密行為第一。
【現代漢語翻譯】 現代漢語譯本 旨。如同得到了髮髻中的寶珠（髻珠：古代印度貴族男子將寶珠裝飾在髮髻上，比喻珍貴之物）。斐休說：『我的老師真是善知識啊！教人克制慾望的道理是如此透徹，為何會埋沒在這裡呢？』寺里的僧眾都感到驚訝。從此，斐休將希運禪師迎入府署，留下來供養，並以弟子之禮對待他，希運禪師多次推辭都沒有成功。斐休又堅決請求希運禪師回到黃檗山。空閑時，斐休就親自到山頂拜謁希運禪師，或者渴望聽到玄妙的佛法理論，就請希運禪師到州里講法。大中二年（848年），斐休鎮守宛陵，建造了大禪院，邀請希運禪師說法。因為希運禪師非常喜愛舊山，所以仍然用黃檗來命名這座禪院。斐休又迎接希運禪師到郡里，將自己所理解的佛法編成一本書給希運禪師看。希運禪師接過書放在座位上，略微沒有翻閱，過了很久才說：『會了嗎？』斐休說：『不會。』希運禪師說：『如果能夠這樣就領會了，還算好一些。如果只是停留在紙墨上，哪裡還有我們禪宗的真意呢？』斐休於是用頌歌讚歎道：『自從大士（大士：指菩薩）傳授心印，額頭上有玄珠，身長七尺。掛錫十年，居住在蜀地，今天乘著木杯渡過漳水。一千龍象（龍象：比喻高僧）跟隨您的高尚步伐，萬里香花結成殊勝的因緣。想要侍奉您為弟子，不知道您將佛法傳付給什麼人？』希運禪師也沒有喜悅的表情，只是說：『心如大海沒有邊際，口吐紅蓮來調養病身。自然有一雙無事的手，不曾輕易向等閑之人作揖。』有一天，斐休托著一尊佛像到希運禪師面前，胡跪著說：『請老師給佛像安名。』希運禪師叫道：『斐休。』斐休應諾。希運禪師說：『已經給你安名完畢了。』斐休便禮拜。有一天，斐休問道：『山中有四五百人，有多少人得到了和尚的佛法？』希運禪師說：『得到的人無法計算。為什麼呢？道在於內心的領悟，哪裡在於言語的表達。言語只是用來教化那些懵懂無知的兒童罷了。』又問：『什麼是佛？』希運禪師說：『即心即佛，無心是道。不用另外去尋求，有所求都是苦。即使經過恒河沙數般的劫數，修行六度萬行，得到佛的菩提，也不是究竟的。為什麼呢？因為這屬於因緣造作的緣故。因緣如果窮盡，最終還是會歸於無常。』有一天，斐休在大安寺問道：『各位大德，羅睺羅（羅睺羅：釋迦牟尼佛的兒子）以什麼為第一？』有人回答說：『以密行為第一。』
【English Translation】 English version He felt as if he had obtained the jewel in his topknot (髻珠: a jewel worn in the topknot of ancient Indian noblemen, symbolizing something precious). Pei Xiu said, 'My teacher is truly a good and wise advisor! He shows people how to restrain their desires so thoroughly, why is he buried here?' The monks in the temple were astonished. From then on, Pei Xiu welcomed Zen Master Xiyun into the government office, kept him there to provide for him, and treated him with the respect due to a disciple. Xiyun repeatedly declined, but was unsuccessful. Pei Xiu then firmly requested Xiyun to return to Mount Huangbo. In his spare time, Pei Xiu would personally visit Xiyun at the summit of the mountain, or, desiring to hear profound Buddhist theories, he would invite Xiyun to preach in the prefecture. In the second year of the Dazhong era (848 AD), Pei Xiu was stationed in Wanling and built the Great Zen Monastery, inviting Xiyun to expound the Dharma. Because Xiyun deeply loved the old mountain, he still named the monastery Huangbo. Pei Xiu then welcomed Xiyun to the prefecture and showed Xiyun a book he had compiled of his understanding of Buddhism. Xiyun took the book and placed it on the seat, barely glancing at it. After a long while, he said, 'Do you understand?' Pei Xiu said, 'No.' Xiyun said, 'If you can understand it like this, it's still somewhat better. If it's merely expressed in paper and ink, where is the true meaning of our Zen school?' Pei Xiu then praised in verse: 'Since the Great Being (大士: referring to a Bodhisattva) transmitted the mind seal, with a mysterious pearl on his forehead and a seven-foot body. He has lived in Shu for ten years, today he crosses the Zhang River on a wooden cup. A thousand dragons and elephants (龍象: metaphor for eminent monks) follow your noble steps, ten thousand miles of incense and flowers form auspicious causes. I wish to serve you as a disciple, but I don't know to whom you will entrust the Dharma.' Xiyun showed no sign of joy, but simply said, 'The mind is like the boundless sea, the mouth emits red lotuses to nourish the ailing body. Naturally, there is a pair of idle hands, that have never bowed to ordinary people.' One day, Pei Xiu held a statue of Buddha before Xiyun, knelt on one knee, and said, 'Please, teacher, give the Buddha a name.' Xiyun called out, 'Pei Xiu.' Pei Xiu responded. Xiyun said, 'I have finished giving you a name.' Pei Xiu then bowed. One day, Pei Xiu asked, 'There are four or five hundred people in the mountain, how many have obtained the Dharma of the Venerable?' Xiyun said, 'The number of those who have obtained it cannot be measured. Why? The Dao lies in the understanding of the heart, not in the expression of words. Words are only used to teach ignorant children.' He also asked, 'What is Buddha?' Xiyun said, 'The mind itself is Buddha, no-mind is the Dao. There is no need to seek elsewhere, all seeking is suffering. Even if one practices the six perfections and ten thousand practices for kalpas as numerous as the sands of the Ganges, and attains the Bodhi of the Buddha, it is not ultimate. Why? Because it belongs to conditioned creation. If the conditions are exhausted, it will still return to impermanence.' One day, Pei Xiu asked at the Da'an Temple, 'Venerable ones, what does Rahula (羅睺羅: son of Shakyamuni Buddha) consider to be the foremost?' Someone replied, 'He considers secret practice to be the foremost.'
休不肯。乃問。此間有何禪者。時龍牙居遁在後園種菜。遂請來問。羅睺羅以何為第一。遁曰。不知。休便拜。曰。破布裹真珠。休作相六年。次歷諸鎮節度。居嘗不御酒肉。著釋氏書數萬言。又親書大藏經五百函號。
贊曰。黃檗說法。如巨靈抬手。劈破華山。穿臨濟之大樹。織睦州之蒲鞋。而其緒餘。猶能陶鑄。裴相國讀其傳心法要。真一大藏教詮註。不及猗歟。盛哉。
李翱(藥山惟儼禪師法嗣)
朗州刺史。李翱久向藥山玄化。屢請不起。乃躬入山謁之。山執經卷不顧。侍者曰。太守在此。翱性褊急。乃曰。見面不如聞名。山呼。太守。翱應諾。山曰。何得貴耳賤目。翱拱手謝之。問曰。如何是道。山以手指上下。曰。會么。曰。不會。曰。云在天水在瓶。翱乃忻愜作禮。而述偈曰。煉得身形是鶴形。千株松下兩函經。我來問道無餘說。云在青天水在瓶。又問。如何是戒定慧。曰。貧道這裡無此閑傢俱。翱莫測玄旨。山曰。太守欲保任此事。直須向高高山頂立。深深海底行。閨閤中物。捨不得便為滲漏。山一夜登山經行。忽云開見月。大笑一聲。應澧陽東九十許里。明晨迭相推問。直至藥山徒眾。曰。昨夜和尚山頂大笑。翱贈詩曰。選得幽居愜野情。終年無送亦無迎。有時直上孤峰頂。月
【現代漢語翻譯】 現代漢語譯本： 休不肯（不答應）。於是問道：『這裡有什麼禪者嗎？』當時龍牙居遁在後園種菜，於是請來詢問。羅睺羅（佛陀的十大弟子之一，以密行著稱）以什麼為第一？居遁說：『不知道。』休便拜謝，說：『破布裹著真珠啊。』休做了六年宰相，之後歷任各鎮節度使，居遁曾經不吃酒肉，寫了數十萬字的佛教書籍，又親自書寫了大藏經五百函。
讚語說：黃檗（黃檗希運，唐代禪宗大師）說法，如同巨靈神抬手，劈開華山，穿過臨濟（臨濟義玄，唐代禪宗大師）的大樹，編織睦州（陳尊宿，唐末五代僧人）的蒲鞋。而他的剩餘力量，仍然能夠陶冶鑄造。裴相國（裴休，唐朝宰相）讀了他的《傳心法要》，真是一部大藏教的詮釋和註解，比不上啊！多麼興盛啊！
李翱（藥山惟儼禪師的法嗣）： 朗州刺史李翱，一直仰慕藥山（藥山惟儼，唐代禪宗大師）的玄妙教化，多次邀請他都不肯出山。於是親自入山拜訪他。藥山拿著經卷不看他。侍者說：『太守在這裡。』李翱性情急躁，於是說：『見面不如聞名。』藥山呼喚道：『太守。』李翱應諾。藥山說：『為什麼貴耳賤目呢？』李翱拱手謝罪。問道：『如何是道？』藥山用手指指上指下，說：『會嗎？』李翱說：『不會。』藥山說：『云在天上，水在瓶中。』李翱於是高興地行禮，並作偈說：『煉得身形是鶴形，千株松下兩函經。我來問道無餘說，云在青天水在瓶。』又問：『如何是戒定慧？』藥山說：『貧道這裡沒有這些閑傢俱。』李翱不明白其中的玄妙旨意。藥山說：『太守想要保任這件事，必須站在高高的山頂上，在深深的海底裡行走。閨房中的東西，捨不得就會有滲漏。』藥山一夜登山經行，忽然云開見月，大笑一聲，迴應到澧陽東邊九十多里。第二天早上大家互相詢問，直到藥山的徒眾，說：『昨夜和尚在山頂大笑。』李翱贈詩說：『選得幽居愜野情，終年無送亦無迎。有時直上孤峰頂，月'
【English Translation】 English version: Xiu (裴休) refused. Then he asked, 'Are there any Chan practitioners here?' At that time, Longya Judun (龍牙居遁) was planting vegetables in the back garden, so he was invited to ask. 'What does Rāhula (羅睺羅, one of the Buddha's ten great disciples, known for his secret practices) consider the most important?' Judun said, 'I don't know.' Xiu then bowed and said, 'True pearls wrapped in rags!' Xiu served as prime minister for six years, and then served as the Jiedushi (節度使, military governor) of various towns. Judun never ate meat or drank alcohol, wrote tens of thousands of words of Buddhist books, and personally wrote five hundred volumes of the Great Treasury Sutra.
The eulogy says: Huangbo's (黃檗希運, a Chan master of the Tang Dynasty) Dharma talk is like a giant spirit raising his hand, splitting Mount Hua, piercing through Linji's (臨濟義玄, a Chan master of the Tang Dynasty) great tree, and weaving Muzhou's (睦州, Chen Zunsu, a monk of the late Tang and Five Dynasties) rush sandals. And his remaining power can still mold and forge. Prime Minister Pei (裴休, a prime minister of the Tang Dynasty) read his 'Essentials of Transmitting the Mind,' truly a commentary and annotation on the entire Great Treasury Teaching, incomparable! How prosperous!
Li Ao (李翱, a Dharma heir of Zen Master Yaoshan Weiyan): Li Ao, the prefect of Langzhou, had long admired the profound teachings of Yaoshan (藥山惟儼, a Chan master of the Tang Dynasty), but Yaoshan repeatedly refused to come out of the mountain. So he personally went into the mountain to visit him. Yaoshan held a scripture and did not look at him. The attendant said, 'The prefect is here.' Li Ao was impatient and said, 'Seeing is not as good as hearing.' Yaoshan called out, 'Prefect!' Li Ao responded. Yaoshan said, 'Why do you value your ears and despise your eyes?' Li Ao bowed and apologized. He asked, 'What is the Dao?' Yaoshan pointed up and down with his finger and said, 'Do you understand?' Li Ao said, 'I don't understand.' Yaoshan said, 'The clouds are in the sky, and the water is in the bottle.' Li Ao was delighted and paid his respects, and composed a verse saying, 'Refined my body into the shape of a crane, two cases of scriptures under a thousand pine trees. I came to ask about the Dao, and there is nothing more to say, the clouds are in the blue sky, and the water is in the bottle.' He also asked, 'What are precepts, concentration, and wisdom?' Yaoshan said, 'This poor monk has no such idle furniture here.' Li Ao did not understand the profound meaning. Yaoshan said, 'If the prefect wants to maintain this matter, he must stand on the top of a high mountain and walk in the depths of the sea. If you can't let go of things in the boudoir, there will be leakage.' One night, Yaoshan climbed the mountain and walked around. Suddenly, the clouds cleared and he saw the moon, and he laughed loudly, echoing ninety miles east of Liyang. The next morning, everyone asked each other until Yaoshan's disciples said, 'Last night, the abbot laughed loudly on the top of the mountain.' Li Ao presented a poem saying, 'Choosing a secluded residence to satisfy my wild feelings, no sending off or welcoming all year round. Sometimes I go straight to the top of a solitary peak, the moon'
下披雲笑一聲。翱嘗問僧。馬大師有什麼言教。僧曰。大師或說即心即佛。或說非心非佛。翱曰。總過這邊。一日問智藏。馬大師有什麼言教。藏呼李翱。翱應諾。藏曰。鼓角動也。問鵝湖。大悲用千手眼作么。湖曰。今上用公作么。有一僧乞置塔。翱問曰。教中不許將尸塔下過。又作么生。僧無對。僧卻問湖。湖曰。他得大闡提。
贊曰。高高山頂立。深深海底行。李刺史還會么。會則踏倒須彌。掀翻大海。未為分外。其或未然。且向葛藤窠里。穿鑿一穿鑿看。
于頔(藥山法嗣)
于頔。字允元。代人蔘紫玉山道通。問。如何是黑風吹其船舫。漂墮羅剎鬼國。通曰。于頔這客作漢。問。恁么事作么。頔當時失色。通乃指曰。這個便是漂墮羅剎鬼國。頔聞信受。又問。如何是佛。通喚。相公。頔應諾。通曰。更莫別求。藥山儼聞通答頔問佛話。乃曰。噫。可惜於家漢。生埋向紫玉山中。頔聞即謁儼。儼曰。聞相公在紫玉山中大作佛事。是否。曰。不敢。承聞和尚有語相救。今日特來。儼曰。有疑但問。頔曰。如何是佛。儼召于頔。頔應諾。儼曰。是甚麼。頔於此有省。后得龐蘊篇。深加慕異。乃伺便就謁。如宿善友。往來無間。
贊曰。龐居士曰。但願空諸所有。慎勿實諸所無。龐居士且
【現代漢語翻譯】 現代漢語譯本 下披雲笑著說。李翱（人名）曾經問僧人：『馬大師（馬祖道一，唐代禪宗大師）有什麼言教？』僧人說：『大師有時說「即心即佛」，有時說「非心非佛」。』李翱說：『總的來說都超過了這邊（指言語概念的侷限）。』一天，李翱問智藏（人名）：『馬大師有什麼言教？』智藏呼喚『李翱』。李翱應諾。智藏說：『鼓角動了。』（意指真理當下顯現）問鵝湖（人名）：『大悲（觀音菩薩的慈悲）用千手眼做什麼？』鵝湖說：『當今皇上用您做什麼？』有一個僧人請求建塔。李翱問道：『教義中不允許將屍體從塔下經過，又該怎麼辦呢？』僧人無言以對。僧人反過來問鵝湖，鵝湖說：『他得到了大闡提（斷善根的人）。』
讚語說：高高地站在山頂，深深地在海底行走。李刺史（李翱曾任刺史）會了嗎？會了就能踏倒須彌山（佛教中的聖山），掀翻大海，也不算過分。如果還沒有領會，就到葛藤窠里（指禪宗公案）穿鑿一番看看。
于頔（人名，藥山惟儼的弟子）
于頔，字允元，代州（地名）人，參訪紫玉山道通（人名）。問道：『什麼是黑風吹其船舫，漂墮羅剎鬼國（比喻陷入惡道）？』道通說：『于頔你這個客作漢（指不瞭解自身本性的人）。』問道：『那麼這件事該怎麼辦？』于頔當時臉色大變。道通於是指著他說：『這個便是漂墮羅剎鬼國。』于頔聽后信服接受。又問：『什麼是佛（Buddha）？』道通呼喚『相公（對官員的尊稱）』。于頔應諾。道通說：『更不要向別處尋求。』藥山惟儼（人名）聽到道通回答于頔問佛的話，說：『唉，可惜於家漢，生生埋在紫玉山中。』于頔聽到后就去拜見惟儼。惟儼說：『聽說相公在紫玉山中大作佛事，是嗎？』于頔說：『不敢當。聽說和尚有話相救，今天特地前來。』惟儼說：『有疑問儘管問。』于頔問：『什麼是佛？』惟儼呼喚『于頔』。于頔應諾。惟儼說：『是什麼？』于頔於此有所領悟。後來得到龐蘊（人名）的詩篇，非常仰慕，於是找機會去拜見，如同宿世的善友，往來沒有間隔。
讚語說：龐居士（人名）說：『但願空掉一切所有，謹慎不要執著於一切所無。』龐居士且
【English Translation】 English version Xia Piyun laughed. Li Ao (person's name) once asked a monk: 'What are the teachings of Master Ma (Mazu Daoyi, a Zen master of the Tang Dynasty (618-907))?' The monk said: 'The master sometimes says 'The mind itself is the Buddha,' and sometimes says 'The mind itself is not the Buddha'.' Li Ao said: 'Overall, they all exceed this side (referring to the limitations of language and concepts).' One day, Li Ao asked Zhizang (person's name): 'What are the teachings of Master Ma?' Zhizang called out 'Li Ao.' Li Ao responded. Zhizang said: 'The drums and horns are moving.' (meaning the truth manifests in the present moment) Asked Ehu (person's name): 'What does great compassion (the compassion of Avalokiteśvara Bodhisattva) do with a thousand hands and eyes?' Ehu said: 'What does the current emperor do with you?' A monk requested to build a pagoda. Li Ao asked: 'The teachings do not allow corpses to pass under the pagoda, so what should be done?' The monk was speechless. The monk asked Ehu in return, and Ehu said: 'He has attained a great icchantika (one who has severed the roots of goodness).'
The eulogy says: Standing high on the mountain top, walking deep in the seabed. Does Governor Li (Li Ao once served as governor) understand? If he understands, he can trample Mount Sumeru (the sacred mountain in Buddhism) and overturn the sea, which is not excessive. If he has not yet understood, then go to the thicket of entanglement (referring to Zen koans) and chisel a bit to see.
Yu Di (person's name, a disciple of Yaoshan Weiyan)
Yu Di, styled Yunyuan, was from Daizhou (place name). He visited Daotong (person's name) of Mount Ziyu. He asked: 'What is it like when a black wind blows a ship, causing it to drift into the land of rakshasas (a metaphor for falling into evil paths)?' Daotong said: 'Yu Di, you are a hired hand (referring to someone who does not understand their own nature).' He asked: 'Then what should be done about this matter?' Yu Di's face changed at that moment. Daotong then pointed at him and said: 'This is drifting into the land of rakshasas.' Yu Di listened and accepted it with faith. He also asked: 'What is the Buddha (Buddha)?' Daotong called out 'Your Excellency (a respectful term for officials).' Yu Di responded. Daotong said: 'Do not seek elsewhere.' Yaoshan Weiyan (person's name) heard Daotong's answer to Yu Di's question about the Buddha and said: 'Alas, it is a pity for the Yu family man, buried alive in Mount Ziyu.' Yu Di heard this and went to visit Weiyan. Weiyan said: 'I heard that Your Excellency is doing great Buddhist deeds in Mount Ziyu, is that so?' Yu Di said: 'I dare not. I heard that the monk has words to save me, so I have come here today.' Weiyan said: 'If you have any doubts, just ask.' Yu Di asked: 'What is the Buddha?' Weiyan called out 'Yu Di.' Yu Di responded. Weiyan said: 'What is it?' Yu Di had some understanding of this. Later, he obtained the poems of Pang Yun (person's name) and admired them very much, so he took the opportunity to visit him, like a good friend from a previous life, and there was no distance between them.
The eulogy says: Layman Pang (person's name) said: 'I only wish to empty all that exists, and be careful not to cling to all that does not exist.' Layman Pang and
置。如何是空諸所有。會得許汝與于頔同參。其或未然。快須擉瞎娘生眼。白日挑燈讀此詞。
王敬初(溈山靈祐禪師法嗣)
常侍王敬初。初見睦州道明。一日明問曰。今日何故入院。遲曰。看打毬來。明曰。人打毬。馬打毬。曰。人打毬。明曰。人困么。曰。困。明曰。馬困么。曰。困。明曰。露柱困么。初惘然。歸至私第。中夜忽然有省。明日見明曰。某甲會得昨日事也。明曰。露柱困么。曰。困。明遂許之。后得法于溈山靈祐。一日視事次。米和尚至。初舉筆示之。米曰。還判得虛空否。初擲筆入宅。更不復出。米致疑明日。憑鼓山供養。主入探其意。米亦隨至。潛在遮蔽間。偵伺供養。主才坐。問曰。昨日米和尚有甚麼言句。便不相見。初曰。師子咬人。韓獹逐塊。米聞此語即省前謬。遽出。朗笑曰。我會也。我會也。初曰。會即不無。你試道看。米曰。請常侍舉。初乃豎起一隻箸。米曰。這野狐精。初曰。這漢澈也。嘗問一僧。一切眾生還有佛性也無。曰。有。初指壁上畫狗子曰。這個還有也無。僧無對。初自代曰。看咬著汝無。等密受馬祖心印。嘗謁初。既退將出門。初后呼之曰。和尚。等回顧。初敲柱三下。等以手作圓相。復三撥之便行。嘗與臨濟到僧堂。問。這一堂僧還看經么。濟曰
【現代漢語翻譯】 現代漢語譯本： 安置。什麼是『空諸所有』（一切皆空）？領會了，就允許你和于頔（唐朝官員）一同參禪。如果還不明白，就快點戳瞎你娘生的眼睛，白天挑著燈籠讀這句話。
王敬初（溈山靈祐禪師的法嗣）
常侍王敬初，最初拜見睦州道明（禪師）。一天，道明問：『今天你為什麼來寺院？』敬初回答：『來看打球。』道明說：『人打球，馬打球？』敬初說：『人打球。』道明問：『人困嗎？』敬初說：『困。』道明問：『馬困嗎？』敬初說：『困。』道明問：『露柱（寺廟中的柱子）困嗎？』敬初茫然不知所措。回到家后，半夜忽然有所領悟。第二天去見道明說：『我明白了昨天的事了。』道明問：『露柱困嗎？』敬初說：『困。』道明於是認可了他。後來在溈山靈祐（禪師）處得法。一天，王敬初正在處理公務，米和尚來了。敬初舉起筆示意。米和尚說：『能判決虛空嗎？』敬初把筆扔進內宅，不再出來。米和尚感到疑惑，第二天，依仗鼓山（地名）的供養，供養主進入探問他的意思。米和尚也跟隨來到，藏在屏風後面，偵察供養主。供養主剛坐下，問道：『昨天米和尚說了什麼話，您就不再相見？』敬初說：『獅子咬人，韓獹（一種狗）追逐土塊。』米和尚聽到這話，立刻明白之前的錯誤，急忙出來，大笑著說：『我明白了！我明白了！』敬初說：『明白是明白了，你試著說出來。』米和尚說：『請常侍先說。』敬初於是豎起一根筷子。米和尚說：『這野狐精！』敬初說：『這人透徹了！』等密（禪師名）接受了馬祖（馬祖道一禪師，709-788）的心印，曾經拜訪王敬初。退出來將要出門時，敬初在後面叫道：『和尚。』等密回頭。敬初敲了三下柱子。等密用手畫了個圓相，又撥了三下就走了。等密曾經和臨濟（臨濟義玄禪師）到僧堂，問：『這一堂僧人還看經嗎？』臨濟說：
【English Translation】 English version: Placement. What is 'emptying all possessions' (everything is empty)? If you understand it, you are allowed to practice Chan together with Yu Di (a Tang Dynasty official). If you still don't understand, you must quickly poke out the eyes you were born with, and read this phrase with a lantern in broad daylight.
Wang Jingchu (a Dharma successor of Zen Master Weishan Lingyou)
Attendant Wang Jingchu initially met Muzhou Daoming (Zen Master). One day, Daoming asked: 'Why did you come to the monastery today?' Jingchu replied: 'To watch the ball game.' Daoming said: 'People play ball, horses play ball?' Jingchu said: 'People play ball.' Daoming asked: 'Are people tired?' Jingchu said: 'Tired.' Daoming asked: 'Are horses tired?' Jingchu said: 'Tired.' Daoming asked: 'Is the pillar (the pillar in the temple) tired?' Jingchu was at a loss. After returning home, he suddenly realized something in the middle of the night. The next day, he went to see Daoming and said: 'I understand yesterday's matter.' Daoming asked: 'Is the pillar tired?' Jingchu said: 'Tired.' Daoming then acknowledged him. Later, he obtained the Dharma from Weishan Lingyou (Zen Master). One day, Wang Jingchu was handling official duties when Monk Mi arrived. Jingchu raised his pen to signal him. Monk Mi said: 'Can you judge emptiness?' Jingchu threw the pen into the inner house and did not come out again. Monk Mi felt doubtful. The next day, relying on the offerings of Gushan (place name), the offering master entered to inquire about his meaning. Monk Mi also followed and hid behind the screen, spying on the offering master. As soon as the offering master sat down, he asked: 'What did Monk Mi say yesterday that you would not see him again?' Jingchu said: 'The lion bites people, the Han hound (a type of dog) chases clods of earth.' When Monk Mi heard this, he immediately understood his previous mistake, hurriedly came out, and laughed loudly: 'I understand! I understand!' Jingchu said: 'Understanding is understanding, try to say it.' Monk Mi said: 'Please, Attendant, speak first.' Jingchu then raised a chopstick. Monk Mi said: 'This wild fox spirit!' Jingchu said: 'This person is thorough!' Dengmi (Zen Master's name) received the mind seal of Mazu (Zen Master Mazu Daoyi, 709-788), and once visited Wang Jingchu. As he was leaving, Jingchu called out from behind: 'Monk.' Dengmi looked back. Jingchu knocked on the pillar three times. Dengmi drew a circle with his hand, flicked it three times, and left. Dengmi once went to the monks' hall with Linji (Zen Master Linji Yixuan) and asked: 'Do the monks in this hall still read scriptures?' Linji said:
。不看經。曰。還習禪么。濟曰。不習禪。曰。既不看經。又不習禪。畢竟作個甚麼。濟曰。總教伊成佛作祖去。初曰。金屑雖貴。落眼成翳。濟曰。我將謂是個俗漢。有僧從溈山來。初問。山頭老漢有何言句。曰。人問如何是西來意。和尚豎起拂子。初曰。山中如何領解。曰。山中商量。即色明心。附物顯理。初曰。會便會著。甚死急汝。速去。我有書與老師。僧馳回。拆見畫一圓相。于中書個日字。山呵呵大笑曰。誰知五千里外。有個知音。仰山曰。也只未在。曰。子又作么。仰于地上作一圓相。書個日字。以腳抹之而去。
贊曰。溈山拂子敬初圓相。即此樣。無他樣。
陳操(睦州道明禪師法嗣)
陳操。尚書。參睦州悟旨。凡見一僧來。先請齋。襯錢三百。須是勘辨。一日。雲門到相看。便問。儒書中即不問。三乘十二分教自有座主。作么生是衲僧家行腳事。門曰。尚書曾問幾人。操曰。即今問上座。門曰。即今且置。作么生是教意。操曰。黃卷赤軸。門曰。這個是文字語言。作么生是教意。操曰。口欲談而辭喪。心欲緣而慮亡。門曰。口欲談而辭喪。為對有言。心欲緣而慮亡。為對妄想。作么生是教意。操無語。門曰。見說尚書看法華經是否。操曰。是。門曰。經中道。一切治生產業。
【現代漢語翻譯】 現代漢語譯本： （僧人）不看經書。（趙州）問：（你）還修習禪定嗎？趙州說：不修習禪定。（趙州）問：既不看經書，又不修習禪定，到底做什麼呢？趙州說：總要教他們成佛作祖去。（趙州）最初說：金屑雖然珍貴，落入眼中就會成為障礙。趙州說：我本以為是個平庸的人。（有）僧人從溈山（地名）來，（趙州）問：溈山的老和尚有什麼言語？（僧人）說：有人問如何是西來意（禪宗用語，指達摩祖師從西方來到中國的目的），和尚豎起拂子。（趙州）最初說：山中如何領會理解？（僧人）說：山中商量，即色明心（通過現象明白心性），附物顯理（通過外物顯示真理）。（趙州）最初說：會就對了，太死板了你。快走吧。我有書信給老師。（僧人）飛奔回去，拆開（信）看見畫一個圓相，在中間寫個『日』字。溈山（禪師）呵呵大笑說：誰知道五千里外，有個知音。仰山（禪師）說：也只是未到那個境界。（溈山禪師）說：你又怎麼做？仰山在地上畫一個圓相，寫個『日』字，用腳抹掉就走了。
讚語說：溈山（禪師）的拂子，敬初（禪師）的圓相，就是這個樣子，沒有其他樣子。
陳操（睦州道明禪師的法嗣）
陳操，尚書，參拜睦州（地名）領悟旨意。凡是看見一個僧人來，先請他齋飯，贈送三百錢，一定要考察辨別（他的禪學水平）。一天，雲門（禪師）到（陳操處）相看，（陳操）便問：儒家的書籍暫且不問，三乘十二分教（佛教經論的分類）自有講經的法師，什麼是衲僧（指僧人）的行腳事（指雲遊參學）？雲門說：尚書曾問過幾個人？陳操說：現在問上座（對僧人的尊稱）。雲門說：現在暫且放下，什麼是教意（佛教的教義）？陳操說：黃卷赤軸（指精美的書籍）。雲門說：這個是文字語言，什麼是教意？陳操說：口欲談而辭喪（想說卻說不出來），心欲緣而慮亡（想思考卻無從下手）。雲門說：口欲談而辭喪，是爲了應對有言語的情況；心欲緣而慮亡，是爲了應對妄想。什麼是教意？陳操無話可說。雲門說：聽說尚書看《法華經》，是嗎？陳操說：是的。雲門說：經中說，一切治生產業（指一切謀生手段）。
【English Translation】 English version: (The monk) does not read scriptures. (Zhao Zhou) asked: Do you still practice Chan (Zen meditation)? Zhao Zhou said: I do not practice Chan. (Zhao Zhou) asked: Since you neither read scriptures nor practice Chan, what exactly do you do? Zhao Zhou said: I just teach them to become Buddhas and Patriarchs. (Zhao Zhou) initially said: Although gold dust is precious, it becomes an obstruction when it falls into the eyes. Zhao Zhou said: I thought he was just an ordinary person. A monk came from Mount Weishan (place name), (Zhao Zhou) asked: What words does the old monk of Weishan have? (The monk) said: Someone asked what is the meaning of the Western Coming (a Zen term referring to Bodhidharma's purpose in coming to China from the West), and the monk raised his whisk. (Zhao Zhou) initially said: How do you understand it in the mountain? (The monk) said: In the mountain, we discuss 'immediate color is mind' (understanding the mind through phenomena), and 'attaching to things reveals principle' (revealing truth through external objects). (Zhao Zhou) initially said: Understanding is good, but you are too rigid. Leave quickly. I have a letter for my teacher. (The monk) rushed back, opened (the letter) and saw a circle drawn, with the character 'sun' written in the middle. Weishan (Chan Master) laughed loudly and said: Who knew that five thousand miles away, there is a kindred spirit. Yangshan (Chan Master) said: It's still not quite there yet. (Weishan Chan Master) said: What would you do? Yangshan drew a circle on the ground, wrote the character 'sun', wiped it away with his foot, and left.
The praise says: Weishan (Chan Master)'s whisk, Jingchu (Chan Master)'s circle, that's how it is, there is no other way.
Chen Cao (a Dharma successor of Chan Master Daoming of Muzhou)
Chen Cao, a Minister of the Ministry of Rites, visited Muzhou (place name) and understood the meaning. Whenever he saw a monk coming, he would first invite him to a meal and give him three hundred coins, and he would definitely examine and discern (his level of Chan practice). One day, Yunmen (Chan Master) came to (Chen Cao's place) to visit, and (Chen Cao) asked: I won't ask about Confucian books for now, the Three Vehicles and Twelve Divisions of Teachings (classifications of Buddhist scriptures and treatises) have their own Dharma masters who lecture on them, what is the 'walking affair' (referring to wandering and studying) of a 'napsack monk' (referring to monks)? Yunmen said: How many people has the Minister asked? Chen Cao said: I am asking you now, Venerable. Yunmen said: Let's put that aside for now, what is the meaning of the teachings (Buddhist doctrine)? Chen Cao said: Yellow scrolls and red axes (referring to exquisite books). Yunmen said: These are words and language, what is the meaning of the teachings? Chen Cao said: The mouth wants to speak but the words are lost (wanting to speak but unable to), the mind wants to contemplate but the thoughts vanish (wanting to think but unable to start). Yunmen said: 'The mouth wants to speak but the words are lost' is to respond to situations where there are words; 'the mind wants to contemplate but the thoughts vanish' is to respond to delusions. What is the meaning of the teachings? Chen Cao was speechless. Yunmen said: I heard that the Minister reads the Lotus Sutra, is that so? Chen Cao said: Yes. Yunmen said: The sutra says, 'all means of livelihood'.
皆與實相不相違背。且道非非想天。即今有幾人退位。操又無語。門曰。尚書且莫草草。師僧拋卻三經五論。來入叢林。十年二十年尚自不奈何。尚書又爭得會。操禮拜曰。某甲罪過。一日操與僧齋次。拈起糊餅問僧。江西湖南。還有這個么。僧曰。尚書適來吃什麼。操曰。敲鐘謝響。又一日齋僧次。躬行餅。僧展手接。操乃縮手。僧無語。操曰。果然。果然。異日問僧曰。有個事與上座商量。得么。僧曰。合取狗口。操自撾曰。操罪過。僧曰。知過必改。操曰。恁么。即乞上座口。吃飯又齋僧。自行食次。曰。上座施食。僧曰。三德六味。操曰。錯。僧無對。又與寮屬登樓望。見數僧來。一官人曰。來者總是禪僧。操曰。不是。曰。焉知不是。操曰。待近來。與你勘過。僧至樓前。操驀召曰。上座。僧皆回顧。操謂諸官曰。不通道。惟有云門一人他勘不得。他參見睦州來。一日操去看資福。福見來。便畫一圓相。操曰。弟子恁么來蚤。是不著便。那堪更畫一圓相。福于中著一點。操曰。將謂是番舶主。福便掩卻方丈門。一日操問睦州。和尚看甚麼經。曰金剛經。操曰。六朝翻譯。此當第幾州。舉起經曰。一切有為法。如夢幻泡影。操問洞山價。五十二位菩薩中。為甚不見妙覺。價曰。尚書親見妙覺。太原孚上座歸維
【現代漢語翻譯】 現代漢語譯本 都與實相不相違背。請問非非想天（佛教用語，指色界天之頂層）現在有幾人退位？曹操又無話可說。門人說：『尚書且莫草率。那些僧人拋棄三經五論（儒家經典），來到叢林，十年二十年尚且不能領悟，尚書又怎能明白？』曹操禮拜說：『我錯了。』 一天，曹操與僧人一起齋飯時，拿起一個糊餅問僧人：『江西湖南，還有這個嗎？』僧人說：『尚書剛才吃了什麼？』曹操說：『敲鐘感謝迴響。』又一天齋僧時，曹操親自遞餅。僧人伸手接，曹操卻縮回手。僧人無語。曹操說：『果然，果然。』 後來有一天，曹操問僧人：『有個事與上座商量，可以嗎？』僧人說：『合上你的狗嘴。』曹操自己打了自己一下說：『曹操罪過。』僧人說：『知錯就改。』曹操說：『這樣的話，就請上座開口吧。』 吃飯又齋僧，親自佈施食物時，曹操說：『上座施食。』僧人說：『三德六味（佛教用語，指食物的美味）。』曹操說：『錯。』僧人無對。 又與僚屬登上樓望，看見幾個僧人來。一個官人說：『來者都是禪僧。』曹操說：『不是。』官人說：『怎麼知道不是？』曹操說：『等近來，與你驗證過。』僧人到了樓前，曹操突然叫道：『上座。』僧人都回頭看。曹操對眾官說：『不相信吧，只有雲門（雲門文偃禪師）一人他驗證不了，他參見睦州（睦州道蹤禪師）而來。』 一天，曹操去看資福（資福如寶禪師）。資福見到曹操來，便畫一個圓相（佛教用語，象徵圓滿）。曹操說：『弟子這樣來得早，是不合時宜，哪裡還敢再畫一個圓相。』資福在圓相中點一點。曹操說：『還以為是外國船主。』資福便關上方丈門。 一天，曹操問睦州（睦州道蹤禪師）：『和尚看什麼經？』睦州說：『金剛經。』曹操說：『六朝（指三國吳、東晉、宋、齊、梁、陳六個朝代，公元222年-589年）翻譯的，此經當屬第幾州？』睦州舉起經說：『一切有為法，如夢幻泡影。』 曹操問洞山價（洞山良價禪師）：『五十二位菩薩中，為什麼不見妙覺（佛教用語，指等覺菩薩）？』洞山價說：『尚書親眼見到妙覺。』太原孚上座回到維。
【English Translation】 English version All are not contrary to the true reality. And tell me, how many have retired from the Heaven of Neither Perception nor Non-Perception (Buddhist term, referring to the highest realm of the Form Realm)? Cao Cao was again speechless. A retainer said, 'Your Excellency, please do not be hasty. Those monks abandon the Three Canons and Five Treatises (Confucian classics) and enter the monastery. Even after ten or twenty years, they still cannot comprehend. How can Your Excellency understand?' Cao Cao bowed and said, 'I was wrong.' One day, while Cao Cao was having a vegetarian meal with the monks, he picked up a pancake and asked the monks, 'Is there this in Jiangxi and Hunan?' The monk said, 'What did Your Excellency just eat?' Cao Cao said, 'Ringing the bell to thank the echo.' Another day, while offering a vegetarian meal to the monks, Cao Cao personally handed out pancakes. The monk reached out to take it, but Cao Cao withdrew his hand. The monk was silent. Cao Cao said, 'Indeed, indeed.' Later one day, Cao Cao asked the monk, 'Is it okay to discuss something with you?' The monk said, 'Close your dog mouth.' Cao Cao slapped himself and said, 'Cao Cao is guilty.' The monk said, 'Knowing your mistakes, you must correct them.' Cao Cao said, 'In that case, please open your mouth.' Eating and offering vegetarian meals to the monks, while personally distributing food, Cao Cao said, 'Venerable Sir, offer food.' The monk said, 'Three virtues and six flavors (Buddhist term, referring to the deliciousness of food).' Cao Cao said, 'Wrong.' The monk had no answer. Again, he and his subordinates went up to the tower and saw several monks coming. An official said, 'Those who come are all Chan monks.' Cao Cao said, 'No.' The official said, 'How do you know they are not?' Cao Cao said, 'Wait until they get closer, and I will verify it for you.' When the monks arrived in front of the tower, Cao Cao suddenly shouted, 'Venerable Sir.' The monks all looked back. Cao Cao said to the officials, 'Don't you believe it? Only Yunmen (Zen Master Yunmen Wenyan) cannot be verified by him, he came after visiting Muzhou (Zen Master Muzhou Daozong).' One day, Cao Cao went to see Zifu (Zen Master Zifu Rubao). When Zifu saw Cao Cao coming, he drew a circle (Buddhist term, symbolizing perfection). Cao Cao said, 'This disciple has come so early, it is inappropriate, how dare I draw another circle.' Zifu put a dot in the circle. Cao Cao said, 'I thought it was a foreign shipowner.' Zifu then closed the door of his abbot's room. One day, Cao Cao asked Muzhou (Zen Master Muzhou Daozong), 'What sutra are you reading, Venerable Sir?' Muzhou said, 'The Diamond Sutra.' Cao Cao said, 'Translated during the Six Dynasties (referring to the six dynasties of Wu, Eastern Jin, Song, Qi, Liang, and Chen during the Three Kingdoms period, 222-589 AD), to which state does this sutra belong?' Muzhou raised the sutra and said, 'All conditioned dharmas are like dreams, illusions, bubbles, and shadows.' Cao Cao asked Dongshan Jia (Zen Master Dongshan Liangjia), 'Among the fifty-two bodhisattva positions, why is Wonderful Enlightenment (Buddhist term, referring to the Equal Enlightenment Bodhisattva) not seen?' Dongshan Jia said, 'Your Excellency has personally seen Wonderful Enlightenment.' The Venerable Fushang of Taiyuan returned to Wei.
揚。操留在宅。供養一日。謂操曰。來日講一遍大涅槃經。報答尚書。操致齋畢。孚遂升座。良久。揮尺一下。曰。如是我聞。乃召尚書。操應諾。孚曰。一時佛在。便脫去。操嘗與禪者頌曰。禪者有玄機。玄機是復非。欲了機前旨。咸于句下違。
贊曰。不是陳。操勘不得雲門。雲門話墮也不知。
陸希聲(仰山慧寂禪師法嗣)
陸希聲相公。欲謁仰山慧寂。先作此○圓相封呈。山開封。即于相下面書曰。不思而知。落第二頭。思而知之。落第三首。遂封回。聲見。即入山。山乃門迎。聲才入門。便問。三門俱開。從何門入山。曰。從信門入。聲至法堂。又問。不出魔界。便入佛界時如何。山以拂子倒點三下。聲便設禮。又問。和尚還持戒否。曰。不持戒。曰。還坐禪否。曰。不坐禪。聲良久。山曰。會么。曰。不會。山曰。聽老僧一頌。滔滔不持戒。兀兀不坐禪。釅茶三兩碗。意在钁頭邊。山卻問聲。承聞相公看經。得悟是否。曰。弟子因看涅槃經有云。不斷煩惱而入涅槃。得個安樂處。山豎起拂子。曰。祇如這個。作么生入。曰。入之一字。也不消得。山曰。入之一字。不為相公。聲便起去。
贊曰。仰山小釋迦。卻被陸希聲俗漢一拶拶倒。沒處去。乃云。入之一字。不為相公。咦。
【現代漢語翻譯】 現代漢語譯本 揚（人名）。陳操（人名）留他在家，供養了一天。揚對陳操說：『明天我講一遍《大涅槃經》，報答尚書（官名）。』陳操齋戒完畢，揚就升座。過了很久，揚用尺子敲了一下，說：『如是我聞（佛經常用語，意為「我是這樣聽說的」）。』於是叫尚書。陳操應諾。揚說：『一時佛在（佛經常用語）。』便離開了。陳操曾經與禪者頌道：『禪者有玄機，玄機是復非？欲了機前旨，咸于句下違。』 贊曰：不是陳操，勘驗不了雲門（雲門宗）。雲門的話錯在哪裡也不知道。 陸希聲（人名，仰山慧寂禪師（人名）的法嗣） 陸希聲相公（官名，對陸希聲的尊稱），想要拜見仰山慧寂（人名），先做了這個○（圓相）封好呈上。仰山（人名，指仰山慧寂）打開封，就在圓相下面寫道：『不思而知，落第二頭；思而知之，落第三首。』於是封好回給陸希聲。陸希聲見到后，就入山。仰山於是出門迎接。陸希聲剛入門，便問：『三門都打開，從哪個門入山？』仰山說：『從信門入。』陸希聲到了法堂，又問：『不出魔界，便入佛界時如何？』仰山用拂子倒點三下。陸希聲便行禮。又問：『和尚（對僧人的尊稱）還持戒嗎？』仰山說：『不持戒。』陸希聲問：『還坐禪嗎？』仰山說：『不坐禪。』陸希聲沉默了很久。仰山說：『會嗎？』陸希聲說：『不會。』仰山說：『聽老僧（僧人自稱）一頌：滔滔不持戒，兀兀不坐禪，釅茶三兩碗，意在钁頭邊。』仰山反問陸希聲：『聽說相公看經，得悟了嗎？』陸希聲說：『弟子因為看《涅槃經》有云：不斷煩惱而入涅槃，得個安樂處。』仰山豎起拂子，說：『就如這個，怎麼入？』陸希聲說：『「入」之一字，也不需要。』仰山說：『「入」之一字，不為你相公。』陸希聲便起身離開了。 贊曰：仰山小釋迦（釋迦牟尼佛），卻被陸希聲這個俗漢一拶，拶倒了，沒處去。於是說：『「入」之一字，不為你相公。』咦！
【English Translation】 English version Yang (person's name). Chen Cao (person's name) kept him at home and provided for him for a day. Yang said to Chen Cao, 'Tomorrow I will lecture on the Mahaparinirvana Sutra once to repay the Shangshu (official title).' After Chen Cao had finished his fast, Yang ascended the seat. After a long time, he tapped the ruler once and said, 'Thus have I heard (common phrase in Buddhist scriptures, meaning 'This is what I have heard').' Then he called the Shangshu. Chen Cao responded. Yang said, 'At one time the Buddha was at (common phrase in Buddhist scriptures).' Then he left. Chen Cao once chanted with a Chan practitioner, 'The Chan practitioner has a profound secret, is the profound secret yes or no? If you want to understand the meaning before the secret, all will violate it under the sentence.' Praise: It is not Chen Cao who cannot examine Yunmen (Yunmen School). He doesn't even know where Yunmen's words went wrong. Lu Xisheng (person's name, Dharma successor of Chan Master Yangshan Huiji (person's name)) His Excellency Lu Xisheng (official title, respectful address to Lu Xisheng) wanted to visit Yangshan Huiji (person's name), so he first made this ○ (circular symbol) and sealed it to present. Yangshan (person's name, referring to Yangshan Huiji) opened the seal and wrote below the circular symbol: 'To know without thinking falls into the second head; to know by thinking falls into the third head.' Then he sealed it and returned it to Lu Xisheng. When Lu Xisheng saw it, he entered the mountain. Yangshan then came out to greet him. As soon as Lu Xisheng entered the gate, he asked, 'All three gates are open, from which gate do I enter the mountain?' Yangshan said, 'Enter from the gate of faith.' When Lu Xisheng arrived at the Dharma hall, he asked again, 'What is it like to enter the Buddha realm without leaving the demon realm?' Yangshan tapped the whisk upside down three times. Lu Xisheng then bowed. He also asked, 'Does the heshang (monk, respectful term for a monk) still uphold the precepts?' Yangshan said, 'I do not uphold the precepts.' Lu Xisheng asked, 'Do you still practice dhyana (meditation)?' Yangshan said, 'I do not practice dhyana.' Lu Xisheng was silent for a long time. Yangshan said, 'Do you understand?' Lu Xisheng said, 'I do not understand.' Yangshan said, 'Listen to this old monk's (monk referring to himself) verse: Carelessly not upholding the precepts, idly not practicing dhyana, three or two bowls of strong tea, the intention is at the hoe.' Yangshan asked Lu Xisheng in return, 'I heard that Your Excellency has gained enlightenment from reading the scriptures?' Lu Xisheng said, 'This disciple, because of reading the Nirvana Sutra, has a saying: To enter nirvana without cutting off afflictions, to obtain a place of peace and happiness.' Yangshan raised his whisk and said, 'Just like this, how do you enter?' Lu Xisheng said, 'The word 'enter' is also unnecessary.' Yangshan said, 'The word 'enter' is not for Your Excellency.' Lu Xisheng then got up and left. Praise: Yangshan, the little Shakyamuni (Shakyamuni Buddha), was pushed down by this layman Lu Xisheng, with nowhere to go. So he said, 'The word 'enter' is not for Your Excellency.' Alas!
還會也么。既不為相公。為什麼人不見道。釅茶三兩碗。意在钁頭邊參。
張拙(石霜慶諸禪師法嗣)
張拙。秀才。參智藏。問曰。山河大地。是有是無。三世諸佛。是有是無。藏曰。有。拙曰。錯。藏曰。先輩曾參見什麼人來。拙曰。參見徑山和尚來。某甲凡有所問話。徑山皆言無。藏曰。先輩有何眷屬。拙曰。有一山妻。兩個癡頑。又問。徑山有甚眷屬。拙曰。徑山古佛和尚。莫謗渠好。藏曰。待先輩得似徑山時。一切言無。拙俯首而已。時石霜慶諸置枯木堂。齊己。貫休．泰布衲等。以詩筆為佛事。惟泰布衲悟心入祖師圖。拙偶與三僧道話。曰。三師中。何不選一人為長老。意少。石霜不善詩筆。泰曰。先輩失言也。堂頭和尚肉身菩薩。會下一千五百人。如我輩者。七百餘人。如九峰云蓋．大光．覆船．涌泉等諸大宗師。皆在參學位中。勝我輩者七百餘人。拙愧服。同上拜見。霜問。先輩何姓。曰。姓張名拙。霜曰。覓巧了不可得。拙自何來。拙有省。乃獻詩曰。光明寂照遍河沙。凡聖含靈共我家。一念不生全體現。六根才動被云遮。斷除煩惱重增病。趣向真如亦是邪。隨順眾緣無掛礙。涅槃生死是空華。
贊曰。一念不生全體現。太巧生。六根才動被云遮。太拙生。覓巧了不可得。拙自
【現代漢語翻譯】 現代漢語譯本： 還有什麼要問的嗎？既然不為達官貴人效力，為什麼人們不理解（我的）道？喝下三兩碗濃茶，我的心思都在田間的鋤頭上。（意指安心務農，參悟禪理）
張拙（石霜慶諸禪師的弟子）
張拙，是個秀才。參拜智藏禪師，問道：『山河大地，是存在還是不存在？過去、現在、未來三世的諸佛，是存在還是不存在？』智藏禪師回答：『存在。』張拙說：『錯了。』智藏禪師問：『你之前參拜過哪位禪師？』張拙說：『參拜過徑山和尚。我無論問什麼，逕山和尚都說沒有。』智藏禪師問：『你有什麼家眷？』張拙說：『有一個妻子，兩個癡傻的孩子。』又問：『徑山和尚有什麼家眷？』張拙說：『徑山和尚是古佛，不要誹謗他。』智藏禪師說：『等你像徑山和尚一樣的時候，一切都可以說沒有。』張拙低頭不語。
當時石霜慶諸禪師在枯木堂，齊己、貫休、泰布衲等人用詩歌來做佛事，只有泰布衲悟心，被畫入了祖師圖。張拙偶然與三位僧人談論，說：『三位禪師中，為什麼不選一個人做長老？』（他們）智慧不夠。石霜禪師不擅長詩歌。泰布衲說：『你失言了。堂頭和尚（石霜慶諸）是肉身菩薩，門下有一千五百人，像我們這樣的人，有七百多人，像九峰、云蓋、大光、覆船、涌泉等各位大宗師，都在參學的位置上，比我們強的人有七百多人。』張拙感到慚愧，一同前去拜見石霜慶諸禪師。石霜慶諸禪師問：『你姓什麼？』回答說：『姓張，名拙。』石霜慶諸禪師說：『想要求巧反而求不到。你從哪裡來？』張拙有所領悟，於是獻詩說：『光明寂照遍滿恒河沙數的世界，凡人和聖人以及一切有靈性的眾生都同屬一家。一念不生，全體顯現，六根稍微一動，就被烏雲遮蔽。斷除煩惱反而加重了病，趨向真如也是邪。隨順各種因緣沒有掛礙，涅槃和生死都如同空中的花朵。』
讚語說：『一念不生，全體顯現』，太巧了反而弄巧成拙。『六根才動就被烏雲遮蔽』，太笨拙了反而顯得自然。想要求巧反而求不到，笨拙自在。
English version: What else is there to ask? Since I don't serve the nobles, why don't people understand (my) Dao? After drinking three or two bowls of strong tea, my mind is on the hoe in the field. (Meaning to be at ease with farming and contemplating Zen principles)
Zhang Zhuo (Disciple of Zen Master Shishuang Qingzhu)
Zhang Zhuo, a scholar, visited Zen Master Zhicang and asked: 'Are mountains, rivers, and the earth existent or non-existent? Are the Buddhas of the past, present, and future three worlds existent or non-existent?' Zen Master Zhicang replied: 'Existent.' Zhang Zhuo said: 'Wrong.' Zen Master Zhicang asked: 'Who have you visited before?' Zhang Zhuo said: 'I have visited Abbot Jingshan. Whatever I asked, Abbot Jingshan said was non-existent.' Zen Master Zhicang asked: 'What family do you have?' Zhang Zhuo said: 'I have a wife and two foolish children.' He then asked: 'What family does Abbot Jingshan have?' Zhang Zhuo said: 'Abbot Jingshan is an ancient Buddha, do not slander him.' Zen Master Zhicang said: 'When you are like Abbot Jingshan, you can say everything is non-existent.' Zhang Zhuo lowered his head and remained silent.
At that time, Zen Master Shishuang Qingzhu was in the withered wood hall. Qi Ji, Guan Xiu, Tai Buna, and others used poetry to perform Buddhist affairs. Only Tai Buna attained enlightenment and was painted into the Patriarch's picture. Zhang Zhuo happened to talk with three monks and said: 'Among the three masters, why not choose one to be the elder?' (They) lack wisdom. Zen Master Shishuang is not good at poetry. Tai Buna said: 'You have misspoke. The abbot (Shishuang Qingzhu) is a living Bodhisattva, with 1,500 disciples, more than 700 like us, and great masters such as Jiufeng, Yungai, Daguang, Fuchuan, Yongquan, etc., are all in the position of studying, and more than 700 are better than us.' Zhang Zhuo felt ashamed and went to visit Zen Master Shishuang Qingzhu together. Zen Master Shishuang Qingzhu asked: 'What is your surname?' He replied: 'My surname is Zhang, my name is Zhuo.' Zen Master Shishuang Qingzhu said: 'Seeking cleverness is ultimately unattainable. Where do you come from?' Zhang Zhuo had some understanding, so he presented a poem saying: 'The light of stillness shines throughout the worlds as numerous as the sands of the Ganges, ordinary people, sages, and all sentient beings belong to the same family. When a single thought does not arise, the whole is revealed, when the six senses move slightly, they are covered by dark clouds. Cutting off afflictions only increases the illness, and approaching Suchness is also evil. Following all conditions without hindrance, Nirvana and birth and death are like flowers in the sky.'
The praise says: 'When a single thought does not arise, the whole is revealed,' being too clever becomes clumsy. 'When the six senses move slightly, they are covered by dark clouds,' being too clumsy appears natural. Seeking cleverness is ultimately unattainable, clumsiness is freedom.
【English Translation】 What else is there to ask? Since I don't serve the nobles, why don't people understand (my) Dao? After drinking three or two bowls of strong tea, my mind is on the hoe in the field. (Meaning to be at ease with farming and contemplating Zen principles)
Zhang Zhuo (Disciple of Zen Master Shishuang Qingzhu)
Zhang Zhuo, a scholar, visited Zen Master Zhicang and asked: 'Are mountains, rivers, and the earth existent or non-existent? Are the Buddhas of the past, present, and future three worlds existent or non-existent?' Zen Master Zhicang replied: 'Existent.' Zhang Zhuo said: 'Wrong.' Zen Master Zhicang asked: 'Who have you visited before?' Zhang Zhuo said: 'I have visited Abbot Jingshan. Whatever I asked, Abbot Jingshan said was non-existent.' Zen Master Zhicang asked: 'What family do you have?' Zhang Zhuo said: 'I have a wife and two foolish children.' He then asked: 'What family does Abbot Jingshan have?' Zhang Zhuo said: 'Abbot Jingshan is an ancient Buddha, do not slander him.' Zen Master Zhicang said: 'When you are like Abbot Jingshan, you can say everything is non-existent.' Zhang Zhuo lowered his head and remained silent.
At that time, Zen Master Shishuang Qingzhu was in the withered wood hall. Qi Ji, Guan Xiu, Tai Buna, and others used poetry to perform Buddhist affairs. Only Tai Buna attained enlightenment and was painted into the Patriarch's picture. Zhang Zhuo happened to talk with three monks and said: 'Among the three masters, why not choose one to be the elder?' (They) lack wisdom. Zen Master Shishuang is not good at poetry. Tai Buna said: 'You have misspoke. The abbot (Shishuang Qingzhu) is a living Bodhisattva, with 1,500 disciples, more than 700 like us, and great masters such as Jiufeng, Yungai, Daguang, Fuchuan, Yongquan, etc., are all in the position of studying, and more than 700 are better than us.' Zhang Zhuo felt ashamed and went to visit Zen Master Shishuang Qingzhu together. Zen Master Shishuang Qingzhu asked: 'What is your surname?' He replied: 'My surname is Zhang, my name is Zhuo.' Zen Master Shishuang Qingzhu said: 'Seeking cleverness is ultimately unattainable. Where do you come from?' Zhang Zhuo had some understanding, so he presented a poem saying: 'The light of stillness shines throughout the worlds as numerous as the sands of the Ganges, ordinary people, sages, and all sentient beings belong to the same family. When a single thought does not arise, the whole is revealed, when the six senses move slightly, they are covered by dark clouds. Cutting off afflictions only increases the illness, and approaching Suchness is also evil. Following all conditions without hindrance, Nirvana and birth and death are like flowers in the sky.'
The praise says: 'When a single thought does not arise, the whole is revealed,' being too clever becomes clumsy. 'When the six senses move slightly, they are covered by dark clouds,' being too clumsy appears natural. Seeking cleverness is ultimately unattainable, clumsiness is freedom.
何來。咄。咄。沒處去。沒處去。作這個語話。
王延彬(長慶慧棱禪師法嗣)
太傅王延彬。一日入招慶佛殿。指缽盂問。殿主。這個是甚麼缽。曰。藥師缽。彬曰。只聞有降龍缽。曰。待有龍即降。曰。忽遇拏雲㸕浪來時。作么生。曰。他亦不顧。彬曰。話墮也。長慶謂彬曰。雪峰豎拂子示僧。其僧便出去。若據此僧。合喚轉痛與一頓。彬曰。是甚麼心行。慶曰。洎合放過。一日入招慶煎茶。朗上座為明招把銚。忽翻茶銚。彬曰。茶爐下是甚麼。朗曰。捧爐神。彬曰。既是捧爐神。為什麼翻卻茶銚。朗曰。仕官千日。失在一朝。彬拂袖便出。招曰。朗上座吃招慶飯。卻向外邊打野榸。朗曰。上座作么生。招曰。非人得其便。又入院。見方丈門閉。問演侍者。敢道大師在否。演曰。有人敢道大師不在否。又問北院古人曰。普現色身。遍行三昧。佛法為甚。不到北俱盧州。曰。只為遍行。所以不到。明招在。招慶因普請。至彬宅取木佛。彬問大眾曰。忽遇丹霞。又作么生。眾無語。招當時提起。向頂上曰。也要分付著人。一日彬請玄沙師備禪師登樓。先語客司曰。待我引大師到樓前。汝便舁卻梯。客司稟旨。彬曰。請大師登樓。沙視樓。複視其人。乃曰。佛法不是這個道理。
合贊曰。西來大法。
【現代漢語翻譯】 現代漢語譯本： 從何而來？咄！咄！無處可去，無處可去。說出這樣的話。
王延彬（長慶慧棱禪師的法嗣）
太傅王延彬。一日進入招慶寺佛殿，指著缽盂問道：『殿主，這個是什麼缽？』殿主回答：『藥師缽。』王延彬說：『只聽說過有降龍缽。』殿主說：『等有龍了就降。』王延彬說：『如果遇到拏雲㸕浪（比喻氣勢洶涌）來時，怎麼辦？』殿主說：『它也不顧。』王延彬說：『話落入下乘了。』長慶慧棱禪師對王延彬說：『雪峰義存禪師豎起拂塵給僧人看，那僧人便出去了。如果按照這個僧人，應該叫他回來狠狠打一頓。』王延彬問：『這是什麼心行？』長慶慧棱禪師說：『幾乎要放過了。』一日，王延彬進入招慶寺煎茶，朗上座為明招禪師拿著茶銚，忽然翻倒了茶銚。王延彬說：『茶爐下面是什麼？』朗上座說：『捧爐神。』王延彬說：『既然是捧爐神，為什麼翻倒茶銚？』朗上座說：『仕官千日，失在一朝（比喻長期的努力，可能會因為一時的疏忽而失敗）。』王延彬拂袖便出。招慶禪師說：『朗上座吃招慶寺的飯，卻向外邊打野榸（比喻吃裡扒外）。』朗上座說：『上座您怎麼說？』招慶禪師說：『非人得其便（比喻小人得志）。』又進入寺院，看見方丈的門關著，問演侍者：『敢說大師在嗎？』演侍者說：『有人敢說大師不在嗎？』又問北院古人：『普現色身，遍行三昧（佛菩薩爲了度化眾生，可以顯現各種不同的身形，並且能夠自在地進入各種禪定狀態），佛法為什麼不到北俱盧州？』回答說：『只因爲遍行，所以不到。』明招禪師在。招慶寺因為普請（指寺院大眾一起出坡勞動），到王延彬的宅邸取木佛。王延彬問大眾說：『如果遇到丹霞燒佛（指丹霞天然禪師燒木佛取暖的典故），又怎麼辦？』大眾無語。招慶禪師當時提起木佛，向頭頂上說：『也要分付著人（也要交給合適的人）。』一日，王延彬請玄沙師備禪師登樓，先告訴客司說：『等我引導大師到樓前，你們就把梯子撤掉。』客司稟告領命。王延彬說：『請大師登樓。』玄沙師備禪師看著樓，又看著王延彬，於是說：『佛法不是這個道理。』
合贊說：西來大法（指禪宗自印度傳入中國）。
【English Translation】 English version: Where does it come from? Tut! Tut! Nowhere to go, nowhere to go. Uttering such words.
Wang Yanbin (Successor of Zen Master Huiling of Changqing)
Grand Tutor Wang Yanbin. One day, he entered the Buddha Hall of Zhaoqing Temple and, pointing to a bowl, asked: 'Abbot, what is this bowl?' The abbot replied: 'The Bhaisajyaguru (Medicine Buddha) bowl.' Wang Yanbin said: 'I have only heard of the Dragon-Subduing Bowl.' The abbot said: 'It will subdue the dragon when there is one.' Wang Yanbin said: 'If one encounters a cloud-grasping, wave-splitting (比喻氣勢洶涌) situation, what should be done?' The abbot said: 'It would not care.' Wang Yanbin said: 'The words have fallen.' Zen Master Huiling of Changqing said to Wang Yanbin: 'Zen Master Xuefeng Yicun raised a whisk to show the monks, and that monk then left. According to this monk, he should be called back and given a good beating.' Wang Yanbin asked: 'What is this state of mind?' Zen Master Huiling of Changqing said: 'Almost let it go.' One day, Wang Yanbin entered Zhaoqing Temple to boil tea, and Layman Lang was holding the kettle for Zen Master Mingzhao when he suddenly overturned the kettle. Wang Yanbin said: 'What is under the tea stove?' Layman Lang said: 'The stove-holding deity.' Wang Yanbin said: 'Since it is the stove-holding deity, why did he overturn the tea kettle?' Layman Lang said: 'A thousand days as an official, lost in one morning (比喻長期的努力，可能會因為一時的疏忽而失敗).' Wang Yanbin flicked his sleeves and left. Zen Master Zhaoqing said: 'Layman Lang eats the rice of Zhaoqing Temple, but strikes wild firewood (比喻吃裡扒外) outside.' Layman Lang said: 'What do you say, Abbot?' Zen Master Zhaoqing said: 'The unworthy obtain their advantage (比喻小人得志).' He then entered the temple again, saw the abbot's door closed, and asked Attendant Yan: 'Dare I say the master is in?' Attendant Yan said: 'Does anyone dare say the master is not in?' He then asked an old monk of the North Courtyard: 'Universally manifesting forms, pervasively practicing samadhi (佛菩薩爲了度化眾生，可以顯現各種不同的身形，並且能夠自在地進入各種禪定狀態), why does the Buddha-dharma not reach Uttarakuru (Northern Kurus)?' The monk replied: 'Precisely because it is pervasive, it does not reach it.' Zen Master Mingzhao was present. Zhaoqing Temple, due to a general labor service (指寺院大眾一起出坡勞動), went to Wang Yanbin's residence to retrieve a wooden Buddha. Wang Yanbin asked the assembly: 'If you encounter Danxia burning the Buddha (指丹霞天然禪師燒木佛取暖的典故), what should be done?' The assembly was silent. Zen Master Zhaoqing then raised the wooden Buddha and, pointing to the top of his head, said: 'It must also be entrusted to the right person (也要交給合適的人).' One day, Wang Yanbin invited Zen Master Xuansha Shibei to ascend the tower, first telling the guest officer: 'When I lead the master to the front of the tower, you should remove the ladder.' The guest officer acknowledged the order. Wang Yanbin said: 'Please, Master, ascend the tower.' Zen Master Xuansha Shibei looked at the tower, then looked at Wang Yanbin, and then said: 'The Buddha-dharma is not this principle.'
A eulogy says: The Great Dharma from the West (指禪宗自印度傳入中國).
六代傳衣。五燈分焰。如師子王吼。而百獸腦裂。如白澤圖懸。而群妖影遁。至今閱其語要。未嘗不恨予生之晚。無繇親炙參承也。乃當時若裴相國．陳尚書．李刺史．王常侍．王太傅．張秀才輩。皆能除我慢禮知識。以印明此一大事。雖去聖時遙。靈山一會儼然未散。今何如哉。吾不能無望于同志者。
王隨(首山省念禪師法嗣)
丞相王隨。字子正。河南人。居嘗慕裴休之為人。參首山念禪師。得言外之旨。以御史中丞。出鎮錢塘。住興教寺。謁洪壽禪師至湖上。去騶從。獨步登寢堂。壽方負暄。擁毳自若。忽見之。問曰。官人何姓。曰。姓王名隨。壽推蒲團。席地與坐語笑。終日而去。門人諫曰。彼王臣來。奈何不為禮。此一眾所繫。非細事也。他日隨復來。寺眾橫撞大鐘。萬指出迎。而壽前趨。立於松下。隨望見出。輿握其手。曰。何不如前日相見。而遽為此禮數耶。壽顧左右。且行且言曰。中丞即得。奈知事嗔何。隨愈重之。自是履踐益深。竟明大法。與楊大年俱號參禪者。先是大年編次傳燈錄三十卷。隨去其繁。為十五卷。名玉英集。臨終書偈曰。畫堂燈已滅。彈指向誰說。去住本尋常。春風掃殘雪。
贊曰。王公參首山。發明心地。且置是事蹟。其去騶從候興教。席地笑語。王臣耶
【現代漢語翻譯】 現代漢語譯本 六代傳衣缽，五燈分火焰。如同師子王吼叫，百獸腦裂；如同白澤圖懸掛，群妖遁影。至今閱讀其語言精要，未嘗不遺憾我生之晚，沒有途徑親自接受教誨。當時像裴相國、陳尚書、李刺史、王常侍、王太傅、張秀才這些人，都能去除我慢，以禮待知識，以此印證這件大事。雖然距離聖人的時代遙遠，靈山一會（佛陀在靈鷲山說法的大會）彷彿還沒有散去。如今怎麼樣呢？我不能不期望于志同道合的人。
王隨（首山省念禪師的法嗣）
丞相王隨，字子正，河南人。平素仰慕裴休的為人。參拜首山念禪師，領悟了言語之外的旨意。以御史中丞的身份，出鎮錢塘。住在興教寺。拜訪洪壽禪師到湖上，去除隨從，獨自步行登上寢堂。洪壽禪師正曬著太陽，擁著毛毯自在地坐著。忽然看見他，問道：『官人姓什麼？』答道：『姓王名隨。』洪壽禪師推開蒲團，在地上與他坐著談笑，整天而去。門人勸諫道：『他是王臣來了，奈何不以禮相待？這關係到大眾，不是小事啊。』他日王隨再次來訪，寺眾敲響大鐘，萬人出來迎接。而洪壽禪師快步上前，站在松樹下。王隨望見他出來，握著他的手說：『為什麼不如前日相見，而突然行此禮數呢？』洪壽禪師顧左右，邊走邊說：『中丞您是明白了，奈何知事的人要嗔怪啊。』王隨更加敬重他。從此以後，更加深入地修行，終於明白大法。與楊大年都被稱為參禪的人。先前楊大年編次《傳燈錄》三十卷，王隨去除其繁瑣，改為十五卷，名為《玉英集》。臨終時書寫偈語說：『畫堂燈已滅，彈指向誰說？去住本尋常，春風掃殘雪。』
贊曰：王公參拜首山，發明心地。且先放下這些事蹟，他去除隨從拜訪興教寺，席地談笑，是王臣嗎？
【English Translation】 English version The robe was passed down through six generations, and the flame was divided into five lamps. Like the lion king's roar, which shatters the brains of all beasts; like the Bai Ze (a mythical creature) picture hanging, which causes all demons to hide their shadows. Even now, reading its essential words, I cannot help but regret that I was born too late, with no way to personally receive instruction. At that time, people like Chancellor Pei, Minister Chen, Prefect Li, Attendant Wang, Grand Tutor Wang, and Scholar Zhang were all able to remove arrogance, treat knowledge with respect, and thus confirm this great matter. Although the time is far from the age of the sages, the assembly at Vulture Peak (the assembly where Buddha preached on Vulture Peak) seems not to have dispersed. What is it like now? I cannot help but hope for like-minded people.
Wang Sui (Dharma heir of Zen Master Shoushan Xingnian)
Chancellor Wang Sui, styled Zizheng, was a native of Henan. He usually admired Pei Xiu's character. He visited Zen Master Shoushan Nian and understood the meaning beyond words. As Vice Censor-in-chief, he was sent to govern Qiantang. He lived in Xingjiao Temple. He visited Zen Master Hongshou by the lake, dismissing his entourage and walking alone to the abbot's room. Zen Master Hongshou was basking in the sun, wrapped in a blanket, sitting comfortably. Suddenly seeing him, he asked, 'What is the official's surname?' He replied, 'My surname is Wang, and my name is Sui.' Zen Master Hongshou pushed aside the futon and sat on the ground with him, talking and laughing, and left all day. The disciples advised, 'He is a royal minister, how can you not treat him with courtesy? This concerns the public and is not a trivial matter.' The next day, Wang Sui visited again, and the monks of the temple rang the big bell and came out to greet him in thousands. But Zen Master Hongshou stepped forward and stood under the pine tree. Wang Sui saw him coming out, took his hand, and said, 'Why not meet as we did the other day, but suddenly perform this ceremony?' Zen Master Hongshou looked around and said as he walked, 'The Vice Censor understands, but what about those who know the matter, will they be angry?' Wang Sui respected him even more. From then on, he cultivated more deeply and finally understood the Great Dharma. He and Yang Danian were both known as Zen practitioners. Previously, Yang Danian compiled the 'Transmission of the Lamp' in thirty volumes, and Wang Sui removed its complexity and made it fifteen volumes, named 'Jade Flower Collection'. On his deathbed, he wrote a verse saying, 'The lamp in the painted hall has been extinguished, who can I tell by snapping my fingers? Going and staying are ordinary, the spring breeze sweeps away the remaining snow.'
Eulogy: Lord Wang visited Shoushan and discovered the mind-ground. Let's put aside these events for now, he dismissed his entourage to visit Xingjiao Temple, talking and laughing on the ground, is he a royal minister?
。野僧耶。吾不知其為誰。
楊億(廣慧元璉禪師法嗣)
楊億。字大年。建州人。官翰林學士。幼舉神童。及壯。負才名而未知有佛。一日過同僚。見讀金剛經。笑且罪之。彼讀自若。億疑曰。此豈出孔孟之右乎。何佞甚。因閱數板懵然。乃稍敬信。後會翰林李維勉。令參問。及繇秘書監。出守汝州。首謁廣慧元璉。億問。布鼓當軒擊。誰是知音者。璉曰。來風深辨。億曰。恁么則禪客相逢。祇彈指也。璉曰。君子可入。億應諾諾。璉曰。草賊大敗。夜話次。璉曰。秘藍曾與甚人道話來。億曰。某曾問雲門諒。監寺兩個大蟲相咬時如何。諒曰。一合相。某曰。我只管看。未審恁么道。還得么。璉曰。這裡則不然。億曰。請和尚別一轉語。璉以手作拽鼻孔勢。曰。這畜生更𨁝跳在。億于言下知有。遂酬酢達旦。自是諮詢經於半載。礙膺之物。嚗然而釋。有偈曰。八角磨盤空里走。金毛師子變作狗。擬欲將身北斗藏。應須合掌南辰后。嘗問璉曰。承和尚有言。一切罪業皆因財寶所生。勸人疏於財利。況南閻浮提眾生以財為命。邦國以財聚人。教中有財法二施。何得勸人疏財乎。璉曰。幡竿尖上鐵龍頭。億曰。海壇馬子似驢大。璉曰。楚雞不是丹山鳳。億曰。佛滅二千歲。比丘少慚愧。又問璉曰。天上無彌勒
【現代漢語翻譯】 野僧啊。我不知道他是誰。
楊億（廣慧元璉禪師的法嗣）
楊億，字大年，是建州人。官至翰林學士。年幼時就被譽為神童。長大后，憑藉才華名聲在外，卻不知道有佛。一天，他到同僚家，看到同僚在讀《金剛經》，就嘲笑並責怪他。同僚卻依然自若地讀著。楊億疑惑地說：『這難道比孔孟之道還要高明嗎？真是太荒謬了。』於是翻閱了幾頁經書，卻一無所知，這才稍微敬重相信了一些。後來，翰林李維勉讓他去參問佛法。等到楊億擔任秘書監，出任汝州太守時，首先拜訪了廣慧元璉禪師。楊億問道：『布鼓在廳堂上敲擊，誰是知音的人呢？』元璉說：『來風能夠深深辨別。』楊億說：『這樣說來，禪客相逢，只需彈指就可以了。』元璉說：『君子可以進來了。』楊億應聲答應。元璉說：『草寇大敗。』一次夜談時，元璉問：『秘藍曾經和什麼人談論過佛法？』楊億說：『我曾經問雲門諒監寺，兩個大蟲（老虎）相咬時會怎麼樣？雲門諒說：『一合相。』我說：『我只是看著。不知道這樣說，可以嗎？』元璉說：『這裡不是這樣說的。』楊億說：『請和尚另外說一句。』元璉用手作拽鼻孔的姿勢，說：『這畜生更要跳起來了。』楊億在言語下有所領悟，於是酬對問答直到天亮。從此以後，諮詢佛經長達半年之久，心中障礙的東西，轟然消釋。他作偈說：『八角磨盤在空中行走，金毛獅子變成狗。想要將身藏到北斗星中，應該合掌在南辰星之後。』楊億曾經問元璉：『聽和尚說，一切罪業都是因為財寶而生，勸人疏遠財利。況且南閻浮提（指我們所居住的這個世界）的眾生以財為命，邦國以財來聚集民眾。佛教中有財施和法施兩種佈施，為什麼勸人疏遠財呢？』元璉說：『幡竿尖上的鐵龍頭。』楊億說：『海壇的馬駒像驢一樣大。』元璉說：『楚地的雞不是丹山的鳳凰。』楊億說：『佛滅度二千年（佛教傳入中國大約二千年），比丘（出家修行的男子）很少有慚愧之心。』又問元璉：『天上沒有彌勒（未來佛）。』
【English Translation】 A wild monk. I do not know who he is.
Yang Yi (Successor of Chan Master Yuanlian of Guanghui)
Yang Yi, styled Danian, was a native of Jianzhou. He served as a Hanlin Academician. He was hailed as a child prodigy in his youth. As he grew older, he gained fame for his talent but knew nothing of Buddhism. One day, he visited a colleague and saw him reading the Diamond Sutra. He laughed and blamed him for it. The colleague continued reading as if nothing had happened. Yang Yi doubted and said, 'Could this be superior to the teachings of Confucius and Mencius? How absurd!' So he read a few pages but understood nothing, and then he began to respect and believe a little. Later, Hanlin Li Wei encouraged him to inquire about Buddhism. When Yang Yi became Secretary Supervisor and was appointed governor of Ruzhou, he first visited Chan Master Yuanlian of Guanghui. Yang Yi asked, 'A cloth drum is struck in the hall, who is the one who understands the sound?' Yuanlian said, 'The coming wind can deeply discern.' Yang Yi said, 'In that case, when Chan practitioners meet, they only need to snap their fingers.' Yuanlian said, 'A gentleman may enter.' Yang Yi responded in agreement. Yuanlian said, 'The bandit army is utterly defeated.' During a night conversation, Yuanlian asked, 'Who has Milan (Secret Blue) talked to about the Dharma?' Yang Yi said, 'I once asked Supervisor Yunmen Liang, what happens when two tigers bite each other? Yunmen Liang said, 'A single appearance.' I said, 'I am just watching. I wonder if saying it like that is acceptable?' Yuanlian said, 'It is not said like that here.' Yang Yi said, 'Please, Master, say it another way.' Yuanlian made a gesture of pulling his nose and said, 'This beast will jump even more.' Yang Yi had some understanding from his words, and so he answered questions until dawn. From then on, he consulted the scriptures for half a year, and the obstacles in his mind were shattered. He composed a verse: 'An octagonal millstone walks in the sky, a golden-haired lion transforms into a dog. If you want to hide yourself in the Big Dipper, you should join your palms behind the Southern Celestial Pole.' He once asked Yuanlian, 'I heard you say that all sins are caused by wealth, and you advise people to be distant from wealth. Moreover, the beings of Jambudvipa (referring to the world we live in) take wealth as their life, and countries gather people with wealth. In Buddhism, there are two kinds of giving: material giving and Dharma giving. Why do you advise people to be distant from wealth?' Yuanlian said, 'The iron dragon head on the tip of the flagpole.' Yang Yi said, 'The foal of Haitan is as big as a donkey.' Yuanlian said, 'The chicken of Chu is not the phoenix of Danshan.' Yang Yi said, 'Two thousand years after the Buddha's Nirvana (approximately two thousand years since Buddhism entered China), monks (men who have left home to practice) have little shame.' He also asked Yuanlian, 'There is no Maitreya (future Buddha) in heaven.'
。地下無彌勒。未審在甚麼處。璉曰。敲磚打瓦。億置一百問請益。璉一一答之。慈明既受大法于汾陽。辭去。依唐明嵩。嵩曰。楊大年內翰知見高。入道穩實。子不可不見。明乃往見億。億曰。對面不相識。千里卻同風。明曰。近奉山門請。億曰。真個脫空。明曰。前月離唐明。億曰。適來悔相問。明曰。作家。億便喝。明曰。恰是。億復喝。明以手劃一劃。億吐舌。曰。真是龍象。明曰。是何言歟。億喚客司點茶來。曰。元來是屋裡人。明曰。也不消得茶罷。億又問。如何是上座為人一句。明曰。切。億曰。與么則長裙新婦拖泥走。明曰。誰得似內翰。億曰。作家。作家。明曰。放內翰二十棒。億拊膝曰。這裡是什麼處所。明拍掌曰。也不得放過。億大笑。又問。記得唐明悟時因緣否。明曰。唐明問首山佛法大意。山曰。楚王城畔。汝水東流。億曰。只如此語。意旨如何。明曰。水上掛燈毬。曰。與么則孤負古人去。明曰。內翰疑則別參。曰。三腳蝦蟆跳上天。明曰。一任𨁝跳。億乃又笑。館于齋中。日夕質疑智證。聞所未聞。恨相見之晚。久之辭。還河東。億曰。有一語寄唐明。明曰。明月照見夜行人。曰。卻不相當。明曰。更深猶自可。午後更愁人。曰。開寶寺前金剛。近日因什麼汗出。明曰。知曰。上座臨
行。豈無為人句。明曰。重疊關山路。曰。與么則隨上座去也。明噓一聲。億曰。真師子兒。大師子吼。明曰。放去又收來。曰。適來失腳踏倒。又得家童扶起。明曰。有甚麼了期。億大笑。億及李遵勖嘗與嵩問答。問。彌陀演化于西方。達磨傳心於東土。胡來漢現。水到渠成。五嶽鎮靜以崢嶸。百穀朝宗而浩渺。一靈之性。托境現形。三有之中。憑何立命。嵩曰。仙人無婦。玉女無夫。億曰。尼剃頭不復生子。嵩曰。陜府鐵牛能哮吼。嘉州大像念摩訶。勖曰。側跳上山巔。嵩曰。騎牛不著靴。廣慧。璉曰。進象倒戈。汾陽昭曰。端身裂面破(妙喜曰。月下看弄雪師子)問。玄沙不出嶺。保壽不渡河。善財參知識五十三員。慧遠結黑白一十八士。雪峰三度上投子。智者九旬講法華。這六個漢為復野干鳴。為復師子吼。速道。速道。嵩曰。水急魚行澀。峰高鳥不棲。億曰。泗州大聖。嵩曰。土上加泥更一重。勖曰。舌上覆金錢。嵩曰。半夜歌樂動。誰人得知音。璉曰。歌謠滿路人皆望。昭曰。看壁畫人笑。(妙喜曰。野犴鳴師子吼。)問。風穴提印。南院傳衣。昭公演化于西河。嵩師領徒于並壘。南宗之旨。北土大興。且道二師。承誰恩力。嵩曰。不入蓮池浴。懶向雪山游。億曰。清涼山裡萬菩薩。嵩曰。維摩會中諸聖
集。勖曰。揹負乾薪遭野火。嵩曰。口是禍門。璉曰。藏頭白。海頭黑。昭曰。告天手捺地噓噓。(妙喜曰。胡猻騎鱉背。)問。忉利透日月之上。四禪無風火之災。三交駕鐵牛之車。臨汝握全提之印。獼猴有一面古鏡。貍奴有萬里神光。直下承當是何人也。嵩曰。朝看東南。暮看西北。億曰。貍奴白牯卻知有。嵩曰。淹殺冢頭蒿。勖曰。月里煮油鐺。嵩曰。石人腰帶廣。璉曰。陳蒲鞋周金剛。昭曰。直裰又逢胡釘鉸。(妙喜曰。小出大遇。)問[○@尾]。一切諸佛盡在里許。動即喪身失命。覷著兩頭俱瞎。擬議之時千山萬水。直下會得。也是炭庫里坐地。有不惜眉毛者。通個訊息來。嵩曰。百雜碎。億曰。平生不妄語。嵩曰。也要道過。勖曰。出穴兔遭罥。嵩曰。東西無滯礙。南北得自繇。璉曰。振錫下泥犁。昭曰。穿山透石壁。鼻孔血淋淋。(妙喜曰。自作自受。)嵩復有頌曰。一言才出徹龍庭。攪動須彌帝釋驚。三世諸佛齊坐了。杖頭傀儡弄雙睛。億答。今年桃李味甘香。一顆千金買得嘗。貯藥葫蘆拖鼠尾。穴門小窄轉離藏。嵩又答。千年桃核未聞香。幾度逢春難得嘗。靈龜曳尾除軌跡。沙中抱子更難藏。億又答。五臺山里有文殊。羅漢天臺洞里居。為問子湖一隻狗。何如興化一頭驢。嵩又答。忽聞師子吼。
【現代漢語翻譯】 集。勖說：『揹負乾柴遭遇野火。』嵩說：『口是禍患之門。』璉說：『藏頭是白的，海頭是黑的。』昭說：『告天用手按地，噓噓。』（妙喜說：『猢猻騎在鱉背上。』） 問：『忉利天（帝釋天）超越日月之上，四禪天沒有風火之災，三交道上駕著鐵牛的車，臨汝鎮握著全提的印。獼猴有一面古老的鏡子，貍貓有萬里神光。直接承擔這一切的是什麼人呢？』嵩說：『早上看東南，晚上看西北。』億說：『貍貓和白牯牛卻知道。』嵩說：『淹死了墳頭的蒿草。』勖說：『月亮里煮油鍋。』嵩說：『石人的腰帶很寬。』璉說：『陳舊的蒲鞋和周朝的金剛。』昭說：『直裰又碰到了胡釘鉸。』（妙喜說：『小出大遇。』） 問：『一切諸佛都在這裡面，一動就喪身失命，看著兩頭都是瞎的，擬議的時候千山萬水。直接領會了，也是在炭庫里坐著。有沒有不吝惜眉毛的人，來通個訊息？』嵩說：『百雜碎。』億說：『平生不妄語。』嵩說：『也要說過去。』勖說：『出穴的兔子遭遇羅網。』嵩說：『東西沒有阻礙，南北得到自由。』璉說：『搖著錫杖下地獄。』昭說：『穿山透石壁，鼻孔血淋淋。』（妙喜說：『自作自受。』） 嵩又作頌說：『一句話才說出就傳遍龍庭，攪動須彌山（宇宙中心）帝釋天（忉利天主）都震驚。三世諸佛都坐在這裡，杖頭的傀儡玩弄著雙眼。』億回答說：『今年桃李味道甘甜芬芳，一顆千金買來品嚐。裝藥的葫蘆拖著老鼠尾巴，洞穴的門窄小難以隱藏。』 嵩又回答說：『千年的桃核沒有聞到香味，幾次遇到春天都難以品嚐。靈龜拖著尾巴消除軌跡，沙中抱子更難隱藏。』億又回答說：『五臺山里有文殊菩薩（大智慧的象徵），羅漢在天臺洞里居住。請問子湖的一隻狗，如何比得上興化禪師的一頭驢？』嵩又回答說：『忽然聽到獅子吼。』
【English Translation】 Collection. Xu said: 'Carrying dry firewood and encountering a wildfire.' Song said: 'The mouth is the gate of disaster.' Lian said: 'The hidden head is white, the sea head is black.' Zhao said: 'Proclaiming to the heavens, pressing the ground with hands, hissing.' (Miaoxi said: 'A macaque riding on a turtle's back.') Question: 'The Trayastrimsa Heaven (Heaven of the Thirty-three) transcends above the sun and moon, the Fourth Dhyana Heaven has no calamity of wind and fire, on the three-way intersection drives the iron ox cart, Linru holds the seal of total delivery. The macaque has an ancient mirror, the civet cat has ten thousand miles of divine light. Who is the one who directly takes on all of this?' Song said: 'In the morning, look southeast; in the evening, look northwest.' Yi said: 'The civet cat and the white bull know.' Song said: 'Drowning the artemisia on the grave mound.' Xu said: 'Boiling oil in a pot in the moon.' Song said: 'The stone man's belt is wide.' Lian said: 'Old straw sandals and the Vajra of the Zhou Dynasty.' Zhao said: 'The straight robe meets the Hu nail fastener again.' (Miaoxi said: 'Small departure, big encounter.') Question: 'All Buddhas are entirely within this, moving means losing life, looking at both ends is blind, contemplating brings thousands of mountains and rivers. Directly understanding it is like sitting in a charcoal pit. Is there anyone who doesn't begrudge their eyebrows to send a message?' Song said: 'A hundred mixed fragments.' Yi said: 'I have never lied in my life.' Song said: 'It must also be said in the past.' Xu said: 'A rabbit emerging from its burrow encounters a snare.' Song said: 'There is no obstruction in the east and west, freedom is attained in the north and south.' Lian said: 'Shaking the tin staff down to hell.' Zhao said: 'Piercing through mountains and stone walls, nostrils dripping with blood.' (Miaoxi said: 'Self-inflicted.') Song then composed a verse: 'A single word spoken resounds throughout the dragon court, stirring Mount Sumeru (center of the universe), startling Indra (ruler of Trayastrimsa Heaven). All Buddhas of the three worlds sit here together, the puppet on the staff plays with its eyes.' Yi replied: 'This year, the peaches and plums taste sweet and fragrant, a single one is bought for a thousand gold to taste. The medicine gourd drags the rat's tail, the door of the cave is narrow and difficult to hide.' Song then replied: 'The thousand-year-old peach pit has not been smelled for fragrance, it is difficult to taste even when encountering spring several times. The divine turtle drags its tail to eliminate traces, it is even more difficult to hide a child in the sand.' Yi then replied: 'In Mount Wutai is Manjushri Bodhisattva (symbol of great wisdom), Arhats reside in the Tiantai cave. May I ask, how does the dog of Lake Zi compare to the donkey of Zen Master Xinghua?' Song then replied: 'Suddenly hearing the lion's roar.'
引出象王威。把定聖凡路。誰人敢揚眉。擬議塵沙劫。動念隔千岐。瞬目他方去。蚤已著灰泥。億再答。蜘蛛網中坐。蟲兒不敢過。昨夜三更雪。百鳥盡遭餓。果熟樹枝垂。鵝肥甑箄破。借問末山尼。何如劉鐵磨。嵩再答。山高人難上。海深不見底。樵父漫蹋鞋。漁父休夸水。言卻超百億。收來維摩詰。若覓同道人。曠劫不相識。嵩作宗本頌。左顧右覷。黃昏莽鹵。展手回來。蚤是彰露。且道作么生是彰露底句。億曰。正殺人時𥅄出頭。嵩曰。兩腳捎空手又胸。勖曰。左須右發隱文章。嵩曰。名利已彰天下去。丫頭女子倒騎牛。復曰。維摩一默文殊贊善。若遇老僧在彼。各與三十棒。且道這二老漢過在什麼處。億曰。頭破作七分。如阿梨樹枝。嵩曰。迦葉不擎拳。阿難不合掌。勖曰。似犢牛兒未用角時。嵩曰。忙屈拳打令。復曰。教有明。文佛身充滿於法界。老僧今日充滿於法界。侍郎即今在什麼處。億曰。布裙一截泥。露出膝蓋子。嵩曰。寬口布褲三尺杖。勖曰。河水一擔直三文。嵩曰。只見鼻頭津。不見頂后濕。億因微恙。問環大師曰。某今日違和。大師慈悲。如何醫療。環曰。丁香湯一碗。億便作吐勢。環曰。恩愛成煩惱。環為煎藥次。億叫曰。有賊。環下藥于億前。叉手側立。億瞠目視之。曰。少叢林漢。環
【現代漢語翻譯】 現代漢語譯本： 引出象王威，把定聖凡路。誰人敢揚眉？擬議塵沙劫，動念隔千岐。瞬目他方去，早已著灰泥。億禪師回答說：『蜘蛛網中坐，蟲兒不敢過。昨夜三更雪，百鳥盡遭餓。果熟樹枝垂，鵝肥甑箄破。』請問末山尼（末山尼姑），何如劉鐵磨（劉鐵磨）。嵩禪師回答說：『山高人難上，海深不見底。樵父漫蹋鞋，漁父休夸水。言卻超百億，收來維摩詰（維摩詰）。若覓同道人，曠劫不相識。』
嵩禪師作宗本頌：左顧右覷，黃昏莽鹵。展手回來，蚤是彰露。且道作么生是彰露底句？億禪師說：『正殺人時𥅄出頭。』嵩禪師說：『兩腳捎空手又胸。』勖禪師說：『左須右發隱文章。』嵩禪師說：『名利已彰天下去，丫頭女子倒騎牛。』復禪師說：『維摩（維摩詰）一默文殊（文殊菩薩）贊善。若遇老僧在彼，各與三十棒。』且道這二老漢過在什麼處？億禪師說：『頭破作七分，如阿梨樹枝。』嵩禪師說：『迦葉（摩訶迦葉）不擎拳，阿難（阿難陀）不合掌。』勖禪師說：『似犢牛兒未用角時。』嵩禪師說：『忙屈拳打令。』復禪師說：『教有明，文佛身充滿於法界。老僧今日充滿於法界。侍郎即今在什麼處？』億禪師說：『布裙一截泥，露出膝蓋子。』嵩禪師說：『寬口布褲三尺杖。』勖禪師說：『河水一擔直三文。』嵩禪師說：『只見鼻頭津，不見頂后濕。』
億禪師因小病，問環大師說：『某今日違和，大師慈悲，如何醫療？』環禪師說：『丁香湯一碗。』億禪師便作吐勢。環禪師說：『恩愛成煩惱。』環禪師為煎藥次，億禪師叫曰：『有賊！』環禪師下藥于億禪師前，叉手側立。億禪師瞠目視之，曰：『少叢林漢。』環禪師
【English Translation】 English version: Leading forth the majesty of the Elephant King, securing the path between the sacred and the mundane. Who dares to raise their eyebrows? To contemplate is a kalpa (an aeon) of dust and sand, a thought separates a thousand paths. In the blink of an eye, gone to another realm, already covered in ashes and mud. Zen Master Yi replied: 'Sitting in a spider's web, even insects dare not pass. Last night, in the third watch, snow fell, and all the birds suffered from hunger. Ripe fruit hangs from the branches, the goose is fat, and the steamer is broken.' May I ask, what is the difference between Nun Moshan (Nun Moshan) and Liu Tiemo (Liu Tiemo)? Zen Master Song replied: 'The mountain is high and difficult to climb, the sea is deep and bottomless. The woodcutter treads his shoes in vain, the fisherman boasts of the water in vain. Words surpass hundreds of billions, gathered into Vimalakirti (Vimalakirti). If you seek a fellow practitioner, you will not recognize them even after countless kalpas.'
Zen Master Song composed a verse on the fundamental principle: Looking left and right, the dusk is chaotic. Extending the hand and returning, it is already revealed. Tell me, what is the phrase that reveals it? Zen Master Yi said: 'Just when killing someone, the 𥅄 protrudes.' Zen Master Song said: 'Both feet kick into the air, and the hands are on the chest.' Zen Master Xu said: 'Left whiskers and right hair conceal the article.' Zen Master Song said: 'Fame and fortune are already known throughout the world, a girl rides a cow backwards.' Zen Master Fu said: 'Vimalakirti's (Vimalakirti) silence is praised by Manjusri (Manjusri Bodhisattva). If I meet those old monks there, I will give each of them thirty blows.' Tell me, what is the fault of these two old men? Zen Master Yi said: 'The head is broken into seven pieces, like the branches of an Ari tree.' Zen Master Song said: 'Kasyapa (Mahakasyapa) does not raise his fist, Ananda (Ananda) does not clasp his hands.' Zen Master Xu said: 'Like a calf whose horns have not yet grown.' Zen Master Song said: 'Busily clenching the fist and giving orders.' Zen Master Fu said: 'The teaching is clear, the body of the Buddha of Literature fills the Dharma realm. This old monk today fills the Dharma realm. Where is the attendant now?' Zen Master Yi said: 'A piece of cloth skirt is muddy, revealing the knees.' Zen Master Song said: 'Wide-mouthed cloth pants and a three-foot staff.' Zen Master Xu said: 'A load of river water is worth three coins.' Zen Master Song said: 'Only see the tip of the nose wet, not the back of the head wet.'
Zen Master Yi, suffering from a minor illness, asked Great Master Huan: 'I am unwell today, Great Master, please have compassion, how should I be treated?' Zen Master Huan said: 'A bowl of clove soup.' Zen Master Yi then made a vomiting gesture. Zen Master Huan said: 'Love and attachment become煩惱(afflictions).' While Zen Master Huan was preparing the medicine, Zen Master Yi shouted: 'Thief!' Zen Master Huan placed the medicine in front of Zen Master Yi, clasped his hands, and stood to the side. Zen Master Yi stared at him and said: 'Young monastic.'
拂袖而出。又一日問曰。某四大將欲離散。大師如何相救。環乃捶胸三下。億曰。賴遇作家。環曰。幾年學佛法。俗氣猶未除。億曰。禍不單行。環作噓噓聲。億書偈遺勖曰。漚生與漚滅。二法本來齊。欲識真歸處。趙州東院西。勖一見遂曰。泰山廟裡賣紙錢。即至。億已逝矣。
贊曰。楊文公．李文和。與嵩和尚問答機緣。且道是何曲調。會則如龍得水。似虎靠山。不會則打折驢腰。何以故。開口不在舌頭上。
曾會(雪竇重顯禪師法嗣)
曾會。字宗元。官翰林學士。幼與重顯同舍。及冠異途。天禧間。值于淮甸。會將中庸．大學。參以楞嚴符宗門語句質顯。顯曰。這個尚不與教乘合。況中庸．大學耶。學士須直捷理。會乃彈指一下。曰。但恁么薦取。會於言下領旨。會守四明。以書幣迎顯補雪竇。既至。會曰。會近與清長老商量。趙州勘婆子話未審端的。有勘破處也無。顯曰。清長老道個甚麼。會曰。又與么去也。顯曰。清長老且放過一著。學士還知天下衲僧。出這婆子圈䙡不得么。會曰。這裡別有個道處。趙州若不勘破婆子。一生受屈。顯曰。勘破了也。會大笑。
贊曰。趙州勘破婆子。宗元勘破趙州。雪竇勘破宗元。心空又勘破雪竇。且道那一個勘破是的。彈指一下。云。但恁么
【現代漢語翻譯】 拂袖而去。又有一天問道：『某四大（指地、水、火、風四大元素）將要離散，大師如何相救？』 環禪師於是捶胸三下。 億禪師說：『幸虧遇到行家。』 環禪師說：『學佛法幾年了，俗氣還沒除掉。』 億禪師說：『禍不單行。』 環禪師發出噓噓的聲音。 億禪師寫了一首偈子留給勖禪師說：『漚（水泡）生與漚滅，二法本來齊。欲識真歸處，趙州東院西。』 勖禪師一看就說：『泰山廟裡賣紙錢。』 隨即去世，當時億禪師已經過世了。
讚語說：楊文公、李文和，與嵩和尚問答的機緣，且說這是什麼曲調？ 會則如龍得水，似虎靠山。 不會則打折驢腰。 為什麼呢？ 因為開口不在舌頭上。
曾會（雪竇重顯禪師法嗣）
曾會，字宗元，官至翰林學士。 年幼時與重顯禪師同窗。 及至成年各奔前程。 宋真宗天禧年間（1017-1021年），在淮甸相遇。 曾會將《中庸》、《大學》的道理，參照《楞嚴經》的語句來質問重顯禪師。 重顯禪師說：『這個尚且不與教乘相合，何況《中庸》、《大學》呢？ 學士須要直截了當的道理。』 曾會於是彈指一下，說：『只要這樣領會。』 曾會在言下領悟旨意。 曾會鎮守四明時，用書信和財物迎接重顯禪師來補雪竇寺。 重顯禪師到達后，曾會說：『我最近與清長老商量，趙州勘婆子（趙州禪師勘驗老婦）的話，不知是否透徹，有沒有勘破之處？』 重顯禪師問：『清長老說了什麼？』 曾會說：『又是那樣過去了。』 重顯禪師說：『清長老且放過一著。 學士可知天下衲僧，都逃不出這婆子的圈套嗎？』 曾會說：『這裡別有一番道理。 趙州若不勘破婆子，一生都要受委屈。』 重顯禪師說：『已經勘破了。』 曾會大笑。
讚語說：趙州勘破婆子，宗元勘破趙州，雪竇勘破宗元，心空又勘破雪竇。 且說哪一個勘破的是對的？ 彈指一下，說：只要這樣。
【English Translation】 He flung his sleeves and left. Another day, he asked: 'The four great elements (earth, water, fire, and wind) are about to disperse. How can the master save them?' Chan Master Huan then struck his chest three times. Chan Master Yi said: 'Fortunately, I met an expert.' Chan Master Huan said: 'You have been studying Buddhism for years, but your worldliness has not been removed.' Chan Master Yi said: 'Misfortunes never come singly.' Chan Master Huan made a hissing sound. Chan Master Yi wrote a verse and left it to Xu, saying: 'The arising and ceasing of a bubble, these two dharmas are originally equal. If you want to know the true place to return, it is west of the east courtyard of Zhaozhou.' As soon as Chan Master Xu saw it, he said: 'Selling paper money in the Taishan Temple.' Then he passed away. At that time, Chan Master Yi had already passed away.
The eulogy says: Yang Wengong, Li Wenhe, and the opportunity for dialogue with the monk Song, let's say what kind of tune is this? If you understand, it is like a dragon getting water, like a tiger leaning on a mountain. If you don't understand, you will break the donkey's back. Why? Because opening your mouth is not on your tongue.
Zeng Hui (Dharma heir of Chan Master Xuedou Chongxian)
Zeng Hui, styled Zongyuan, was an official of the Hanlin Academy. He was a classmate of Chongxian in his youth. When they grew up, they went their separate ways. During the Tianxi period of Emperor Zhenzong of Song (1017-1021), they met in Huaidian. Zeng Hui used the doctrines of 'The Doctrine of the Mean' and 'The Great Learning', referring to the sentences of the Shurangama Sutra to question Chan Master Xian. Chan Master Xian said: 'This is not even in accordance with the teachings of the vehicle, let alone 'The Doctrine of the Mean' and 'The Great Learning'? The scholar must have a straightforward reason.' Zeng Hui then snapped his fingers and said: 'Just understand it like this.' Zeng Hui understood the meaning in his words. When Zeng Hui guarded Siming, he welcomed Chan Master Xian with letters and money to fill the position of Xuedou Temple. After Chan Master Xian arrived, Zeng Hui said: 'I recently discussed with Elder Qing, I don't know if the words of Zhaozhou examining the old woman (Chan Master Zhaozhou examining the old woman) are thorough, is there any place to break through?' Chan Master Xian asked: 'What did Elder Qing say?' Zeng Hui said: 'It's gone like that again.' Chan Master Xian said: 'Elder Qing let it go for the time being. Does the scholar know that the monks in the world cannot escape the trap of this old woman?' Zeng Hui said: 'There is another reason here. If Zhaozhou does not examine the old woman, he will be wronged for the rest of his life.' Chan Master Xian said: 'It has already been examined.' Zeng Hui laughed.
The eulogy says: Zhaozhou examined the old woman, Zongyuan examined Zhaozhou, Xuedou examined Zongyuan, and Xinkong examined Xuedou again. Let's say which one is the right one to examine? Snap your fingers and say: Just like that.
薦取。
李遵勖(谷隱蕰聰禪師法嗣)
駙馬都尉李遵勖。謁蘊聰禪師。問出家事。聰舉崔趙公問徑山欽。弟子出家得否。欽曰。出家是大丈夫事。非將相之所能為。以此公案答之。勖于言下大悟。作偈曰。學道須是鐵漢。著手心頭便判。后以此偈寄發運朱正辭。時許式亦漕淮南。辭請共和之。曰。學道須是鐵漢。著手心頭便判。辭曰。雨催樵子還家。式曰。風送漁舟到岸。又請浮山法遠和。曰。參禪須是鐵漢。著手心頭便判。通身雖是眼睛。也待紅爐再煅。鋤麑觸樹迷封。豫讓藏身吞炭。鷺飛影落秋江。風送蘆花兩岸。勖尋復自和。曰。參禪須是鐵漢。著手心頭便判。直趣無上菩提。一切是非莫管。一日與堅上座送別。勖問。近離上黨。得屆中都。方接麈談。遽回虎錫。指雲屏之翠嶠。訪雪嶺之清流。未審此處彼處的的事作么生。堅曰。利劍拂開天地靜。霜刀才舉鬥牛寒。勖曰。恰值今日耳聵。堅曰。一箭落雙鵰。勖曰。上座為甚麼著草鞋睡。堅以衣袖一拂。勖低頭曰。今日可謂降伏也。堅曰。普化出僧堂。慈明館于楊億齋中。日夕質疑智證。一日億朝中見勖。曰。近得一道人。真西河師子。勖曰。我以拘文。不能就謁。奈何。億歸。語明曰。李公佛法中人。聞道風遠至。有愿見之心。政以法不得與。
【現代漢語翻譯】 現代漢語譯本： 李遵勖（谷隱蕰聰禪師的法嗣）
駙馬都尉李遵勖，拜見蘊聰禪師，詢問出家之事。蘊聰禪師舉了崔趙公問徑山欽禪師『弟子出家可以嗎？』的公案。欽禪師回答說：『出家是大丈夫的事，不是將相所能做的。』用這個公案來回答他。李遵勖在言下大悟，作偈說：『學道須是鐵漢，著手心頭便判。』後來把這首偈寄給發運使朱正辭。當時許式也在淮南做漕運，朱正辭請他和韻。朱正辭說：『學道須是鐵漢，著手心頭便判。』朱正辭說：『雨催樵子還家。』許式說：『風送漁舟到岸。』又請浮山法遠禪師和韻，法遠禪師說：『參禪須是鐵漢，著手心頭便判。通身雖是眼睛，也待紅爐再煅。鋤麑觸樹迷封，豫讓藏身吞炭。鷺飛影落秋江，風送蘆花兩岸。』李遵勖隨即又自己和韻說：『參禪須是鐵漢，著手心頭便判。直趣無上菩提，一切是非莫管。』
一日，李遵勖與堅上座送別。李遵勖問：『剛離開上黨，就到了中都，剛剛開始談話，又立刻要回虎錫。指著雲屏的翠綠山峰，去拜訪雪嶺的清澈溪流，不知此處彼處的事是怎麼樣的？』堅上座說：『利劍拂開天地靜，霜刀才舉鬥牛寒。』李遵勖說：『恰好今天我耳背。』堅上座說：『一箭落雙鵰。』李遵勖說：『上座為什麼穿著草鞋睡覺？』堅上座用衣袖一拂。李遵勖低頭說：『今天可謂是被降伏了。』堅上座說：『普化禪師出僧堂，慈明禪師住在楊億的齋房中，日夜質疑，以求智慧的證明。』
一日，楊億在朝中見到李遵勖，說：『最近得到一位道人，真是西河的獅子。』李遵勖說：『我因為拘泥於俗務，不能前去拜訪，怎麼辦？』楊億回去后，告訴慈明禪師說：『李公是佛法中的人，聽說您的道風遠播，有想見您的心，只是因為禮法所限，不能前往。』
【English Translation】 English version: Li Zunxu (Successor of Chan Master Yuncong of Guyin)
Li Zunxu, the Imperial Son-in-Law Commandant, visited Chan Master Yuncong to inquire about ordination. Yuncong cited the case of Cui Zhao Gong asking Chan Master Qin of Jingshan, 'Is it permissible for a disciple to become a monk?' Chan Master Qin replied, 'Ordination is a matter for great men, not something that generals and ministers can do.' He used this case to answer him. Li Zunxu had a great awakening upon hearing this and composed a verse: 'Studying the Dao requires an iron man; once you start, your mind must decide.' Later, he sent this verse to Zhu Zhengci, the Transportation Commissioner. At that time, Xu Shi was also in Huainan, managing transportation. Zhu Zhengci asked him to harmonize with the verse. Zhu Zhengci said, 'Studying the Dao requires an iron man; once you start, your mind must decide.' Zhu Zhengci said, 'The rain urges the woodcutter to return home.' Xu Shi said, 'The wind sends the fishing boat to shore.' He also asked Chan Master Fayuan of Fushan to harmonize with the verse. Chan Master Fayuan said, 'Practicing Chan requires an iron man; once you start, your mind must decide. Though your whole body is eyes, you still need to be tempered in the red furnace. Chu Ni bumps into the tree, confusing Feng; Yu Rang hides himself and swallows charcoal. Egrets fly, their shadows falling on the autumn river; the wind sends reeds and flowers to both shores.' Li Zunxu then harmonized with the verse himself, saying, 'Practicing Chan requires an iron man; once you start, your mind must decide. Go straight for Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment), and don't bother with right and wrong.'
One day, Li Zunxu was seeing off Senior Jian. Li Zunxu asked, 'Having just left Shangdang, you arrived in Zhongdu, and having just begun to talk, you are immediately returning to Huxi. Pointing to the green peaks of Yunping, you are going to visit the clear streams of Xueling. I wonder, what is the matter here and there?' Senior Jian said, 'A sharp sword sweeps away the stillness of heaven and earth; the frost knife is just raised, and the Dipper and Oxen stars are cold.' Li Zunxu said, 'It just so happens that I am deaf today.' Senior Jian said, 'One arrow fells two eagles.' Li Zunxu said, 'Why does the Senior sleep in straw sandals?' Senior Jian brushed him with his sleeve. Li Zunxu lowered his head and said, 'Today, I can be said to have been subdued.' Senior Jian said, 'Puhua (a Chan monk known for his unconventional behavior) leaves the monks' hall, and Ciming (another Chan monk) stays in Yang Yi's study, questioning and seeking proof of wisdom day and night.'
One day, Yang Yi saw Li Zunxu in the court and said, 'Recently, I obtained a Daoist, truly a lion of Xihe.' Li Zunxu said, 'Because I am bound by worldly affairs, I cannot go to visit. What should I do?' Yang Yi returned and told Chan Master Ciming, 'Lord Li is a person of the Buddha-dharma. Hearing that your Daoist reputation has spread far, he has a desire to see you, but because of etiquette, he cannot go.'
侍從過從。明於是黎明謁勖。勖閱謁。使童子問曰。道得。即與上座相見。明曰。今日特來相看。又令童子曰。碑文刊白字。當道種青松。明曰。不因今日節。餘日定難逢。童子又出曰。都尉言與么。則與上座相見也去。明曰。腳頭腳底。勖乃出坐定。問曰。我聞西河有金毛師子。是否。明曰。什麼處得此訊息。勖便喝。明曰。野干鳴。勖又喝。明曰。恰是。勖大笑。既辭去。勖問。如何是上座臨行一句。明曰。好將息。曰。何異諸方。明曰。都尉又作么生。曰。放上座二十棒。明曰。專為流通。勖又喝。明曰。瞎。曰。好去。明曰。諾。諾。明自是往來楊李之門。以法為友。后還唐明。勖遣兩僧訊問。明於書尾畫雙足。寫來僧名以寄之。勖作偈曰。黑毫千里余。金槨示雙趺。人天渾莫測。珍重赤鬚鬍．億嘗問。釋迦六年苦行。成得甚麼邊事。勖曰。擔折知柴重。寶元戊寅。遣使邀明。曰。海內法友。惟師與楊大年。大年棄我而先。仆年來頓覺衰落。忍死以一見公。明惻然。舟而東下。抵京與勖會。月餘而勖果歿。歿時。膈胃燥熱。有尼道堅謂曰。眾生見劫盡。大火所燒時。都尉切宜照管主人公。勖曰。大師與我煎一服藥來。堅無語。勖曰。這師姑藥也不會煎得。乃畫一圓相。又作偈獻明曰。世界無依。山河匪礙。大
【現代漢語翻譯】 現代漢語譯本： 侍從過來拜訪。黎明時，明去拜見勖。勖審閱了拜帖。讓童子問道：『說對了，就讓你和上座相見。』明說：『今日特地前來拜訪。』勖又讓童子說：『碑文上刻著白字，路邊種著青松。』明說：『不是因為今日的節日，其他日子定難相逢。』童子又出來說：『都尉說這樣，就讓你和上座相見吧。』明說：『腳頭腳底。』 於是勖出來坐定，問道：『我聽說西河有金毛獅子，是嗎？』明說：『從哪裡得到這個訊息？』勖便喝了一聲。明說：『野干鳴叫。』勖又喝了一聲。明說：『正是。』勖大笑。明告辭離開后，勖問：『如何是上座臨走時的一句話？』明說：『好好保重。』勖說：『這和各處有什麼不同？』明說：『都尉又想怎麼樣？』勖說：『打上座二十棒。』明說：『專門爲了流通佛法。』勖又喝了一聲。明說：『瞎。』勖說：『好走。』明說：『是，是。』 明從此往來於楊億、李遵勖的門下，以佛法為友。後來回到唐明。勖派兩個僧人去問候。明在書信末尾畫上雙足，寫上前來僧人的名字寄給勖。勖作偈說：『黑毫遠隔千里，金棺示現雙足。人天都難以測度，珍重這位赤鬚鬍僧。』 楊億曾經問：『釋迦牟尼佛六年苦行，成就了什麼？』勖說：『擔子斷了才知道柴的重量。』寶元戊寅年（1038年），勖派使者邀請明，說：『海內的法友，只有你和楊大年。大年拋棄我先走了，我近年來頓覺衰落，忍著病痛想見你一面。』明很悲傷，乘船向東而下，抵達京城與勖相會。一個月后勖果然去世。去世時，膈胃燥熱，有尼姑道堅說：『眾生見到劫難將盡，大火燃燒的時候，都尉切宜照管主人公。』勖說：『大師給我煎一服藥來。』道堅無語。勖說：『這師姑藥也不會煎。』於是畫了一個圓相，又作偈獻給明說：『世界沒有依靠，山河沒有阻礙，大』
【English Translation】 English version: An attendant came to visit. At dawn, Ming went to see Xu. Xu reviewed the visiting card. He asked a young boy, 'If you can answer correctly, I will let you meet the senior monk.' Ming said, 'I have come specifically to visit today.' Xu then told the boy to say, 'White characters are engraved on the stele, and green pines are planted along the road.' Ming said, 'If it weren't for today's festival, it would be difficult to meet on other days.' The boy came out again and said, 'The Commandant says that if it is like this, then you can meet the senior monk.' Ming said, 'The top of the foot, the bottom of the foot.' So Xu came out and sat down, asking, 'I heard that there is a golden-haired lion in the Western River, is that so?' Ming said, 'Where did you get this news?' Xu then shouted. Ming said, 'A jackal is howling.' Xu shouted again. Ming said, 'Exactly.' Xu laughed loudly. After Ming bid farewell and left, Xu asked, 'What is the last sentence of the senior monk before leaving?' Ming said, 'Take good care.' Xu said, 'How is this different from other places?' Ming said, 'What does the Commandant want to do?' Xu said, 'Give the senior monk twenty blows.' Ming said, 'Specifically for the circulation of the Dharma.' Xu shouted again. Ming said, 'Blind.' Xu said, 'Farewell.' Ming said, 'Yes, yes.' From then on, Ming frequented the homes of Yang Yi and Li Zunxu, befriending them through the Dharma. Later, he returned to Tangming. Xu sent two monks to inquire after him. Ming drew two feet at the end of the letter and wrote the names of the visiting monks to send to Xu. Xu composed a verse, saying, 'Black hair is thousands of miles away, the golden coffin shows two feet. Humans and gods cannot fathom it, cherish this red-bearded monk.' Yang Yi once asked, 'What did Shakyamuni Buddha achieve after six years of ascetic practice?' Xu said, 'One knows the weight of firewood when the load breaks.' In the year of Wuyin in the Baoyuan era (1038 AD), Xu sent an envoy to invite Ming, saying, 'Among the Dharma friends in the country, only you and Yang Danian remain. Danian abandoned me and left first. In recent years, I have felt a decline, enduring the pain to see you once.' Ming was saddened and sailed east, arriving in the capital to meet Xu. A month later, Xu indeed passed away. At the time of his death, his diaphragm and stomach were dry and hot. A nun named Daojian said, 'When sentient beings see the end of the kalpa, when the great fire burns, the Commandant should take care of the protagonist.' Xu said, 'Master, brew me a dose of medicine.' Daojian was speechless. Xu said, 'This nun doesn't even know how to brew medicine.' So he drew a circle and presented a verse to Ming, saying, 'The world has no reliance, mountains and rivers are unobstructed, great'
海微塵。須彌納芥。拈起幞頭。解下腰帶。若覓死生。問取皮袋。明曰。如何是本來佛性。曰。今日熱如昨日。隨聲便問明。臨行一句作么生。明曰。本來無掛礙。隨處任方圓。曰。昨來睏倦。更不答話。明曰。無佛處作佛。於是泊然而逝。
贊曰。無孔笛子撞著氈拍板。
許式(洞山曉聰禪師法嗣)
太守許式。參曉聰得正法眼。聰嘗自植松。式以詩贈曰。語言全不滯。高躡祖師蹤。夜坐連雲石。春栽帶雨松。鑒分金殿影。山答月樓鐘。有問西來意。虛堂對遠峰。一日與泐潭澄上藍溥坐次。澄曰。聞郎中道。夜坐連雲石。春栽帶雨松。當時答洞山甚麼話。式曰。今日放衙蚤。澄曰。聞答泗州大聖在揚州出現底是否。式曰。別點茶來。澄曰。名不虛傳。式曰。和尚蚤晚回山。澄曰。今日被上藍覷破。溥便喝。澄曰。須是你始得。式曰。不奈船何。打破戽斗。式漕西蜀時。道經汝陽。謁廣慧璉。璉接見於佛前。式曰。先拜佛。先拜長老。璉曰。蝦蟆吞大蟲。式曰。恁么則總不拜去也。璉曰。運使話墮。式曰。許長老具一隻眼。璉以衣袖便拂。式曰。今日看破。便禮拜。式入上藍僧堂。問首座。年多少。曰。六十八。曰。僧臘多少。曰。四十七夏。式曰。聖僧得幾夏。曰。與虛空齊受戒。式拍板頭曰。
【現代漢語翻譯】 現代漢語譯本 一粒微塵般渺小。（須彌山：佛教中的聖山）卻能容納像芥子一樣的事物。（拈起幞頭：一種頭巾）解下腰帶。如果想尋找生死，就去問你的皮囊（指身體）。 （明曰：一位禪師）問道：『什麼是本來的佛性？』答道：『今天熱得像昨天一樣。』（隨聲便問明：另一位禪師）隨即問道：『臨終時要說些什麼？』（明曰：）答道：『本來就沒有掛礙，隨處都可以是圓滿。』（曰：另一位禪師）說：『昨天太睏了，不想回答。』（明曰：）說：『沒有佛的地方就自己成為佛。』於是安詳地去世了。 讚語說：沒有孔的笛子碰上了氈做的拍板。 （許式（洞山曉聰禪師法嗣）：許式，洞山曉聰禪師的弟子） 太守許式，參拜曉聰禪師后得到了正法眼。（聰：曉聰禪師）曾經自己種松樹，許式寫詩贈送他說：『語言完全沒有滯礙，高尚的品格追隨祖師的軌跡。夜晚坐在連著雲彩的石頭上，春天栽種帶著雨水的松樹。清澈的湖水倒映著金殿的影子，山谷迴應著月亮下樓閣的鐘聲。如果有人問什麼是西來的禪意，就對著空曠的殿堂和遠處的山峰。』 有一天，許式與泐潭澄和上藍溥一起坐著，（澄曰：泐潭澄禪師）說：『我聽郎中（指許式）說，『夜晚坐在連著雲彩的石頭上，春天栽種帶著雨水的松樹。』當時你回答洞山禪師什麼話？』（式曰：許式）說：『今天放衙早。』（澄曰：）說：『聽說回答泗州大聖（泗州大聖：佛教人物）在揚州出現的事情是真的嗎？』（式曰：）說：『另外上茶來。』（澄曰：）說：『名不虛傳。』（式曰：）說：『和尚早晚回山。』（澄曰：）說：『今天被上藍看破了。』（溥便喝：上藍溥禪師）便大喝一聲。（澄曰：）說：『必須是你才行。』（式曰：）說：『奈何不了船，打破了戽斗。』 許式在漕運西蜀的時候，路過汝陽，拜訪廣慧璉禪師。（璉：廣慧璉禪師）璉禪師在佛前接見他。（式曰：）說：『先拜佛，還是先拜長老？』（璉曰：）說：『蛤蟆吞大蟲。』（式曰：）說：『這樣的話，我就都不拜了。』（璉曰：）說：『運使（指許式）說話墮落了。』（式曰：）說：『許長老有一隻慧眼。』璉禪師用衣袖拂了一下。（式曰：）說：『今天看破了。』便禮拜。許式進入上藍寺的僧堂，問首座：『年齡多大了？』（曰：首座）說：『六十八歲。』（式曰：）說：『僧臘多少？』（曰：）說：『四十七夏。』（式曰：）說：『聖僧（指首座）得了幾夏？』（曰：）說：『與虛空一同受戒。』許式拍了一下板頭說：
【English Translation】 English version A speck of dust. Mount Sumeru (Sumeru: the sacred mountain in Buddhism) contained in a mustard seed. Picking up a turban. Loosening the belt. If you seek life and death, ask your skin bag (referring to the body). (Ming said: A Chan master) asked, 'What is the original Buddha-nature?' He replied, 'Today is as hot as yesterday.' (Sui Sheng Bian Wen Ming: Another Chan master) then asked, 'What should be said at the moment of death?' (Ming said:) replied, 'Originally there are no obstacles, and everywhere can be perfect.' (Said: Another Chan master) said, 'I was too tired yesterday and didn't want to answer.' (Ming said:) said, 'Where there is no Buddha, become a Buddha yourself.' Then he passed away peacefully. The eulogy says: A flute without holes bumps into a felt clapper. (Xu Shi (Disciple of Chan Master Xiaocong of Dongshan): Xu Shi, a disciple of Chan Master Xiaocong of Dongshan) Prefect Xu Shi, after visiting Chan Master Xiaocong, obtained the Eye of the True Dharma. (Cong: Chan Master Xiaocong) once planted pine trees himself, and Xu Shi wrote a poem to him, saying: 'The language is completely unhindered, and the noble character follows the traces of the ancestral master. Sitting at night on the stone connecting to the clouds, planting pine trees with rain in the spring. The clear lake reflects the shadow of the golden palace, and the valley echoes the bell of the moonlit pavilion. If someone asks what the Zen meaning from the West is, face the empty hall and the distant peaks.' One day, Xu Shi was sitting with Letan Cheng and Shanglan Pu, (Cheng said: Chan Master Letan Cheng) said, 'I heard Langzhong (referring to Xu Shi) say, 'Sitting at night on the stone connecting to the clouds, planting pine trees with rain in the spring.' What did you answer Chan Master Dongshan at that time?' (Shi said: Xu Shi) said, 'I left the office early today.' (Cheng said:) said, 'Is it true that the answer about the appearance of the Great Sage of Sizhou (Great Sage of Sizhou: a Buddhist figure) in Yangzhou is true?' (Shi said:) said, 'Bring another tea.' (Cheng said:) said, 'The name is well-deserved.' (Shi said:) said, 'When will the monk return to the mountain?' (Cheng said:) said, 'Today I was seen through by Shanglan.' (Pu Bian He: Chan Master Shanglan Pu) then shouted loudly. (Cheng said:) said, 'It must be you.' (Shi said:) said, 'What can be done about the boat, breaking the water bucket.' When Xu Shi was transporting goods to Western Shu, he passed by Ruyang and visited Chan Master Guanghui Lian. (Lian: Chan Master Guanghui Lian) Chan Master Lian received him in front of the Buddha. (Shi said:) said, 'Should I bow to the Buddha first, or to the elder first?' (Lian said:) said, 'A toad swallows a big worm.' (Shi said:) said, 'In that case, I won't bow to either.' (Lian said:) said, 'The transport envoy (referring to Xu Shi) has fallen into words.' (Shi said:) said, 'Elder Xu has an eye of wisdom.' Chan Master Lian flicked his sleeve. (Shi said:) said, 'I see through it today.' Then he bowed. Xu Shi entered the monks' hall of Shanglan Temple and asked the chief seat, 'How old are you?' (Said: The chief seat) said, 'Sixty-eight years old.' (Shi said:) said, 'How many years of monastic life?' (Said:) said, 'Forty-seven summers.' (Shi said:) said, 'How many summers did the holy monk (referring to the chief seat) get?' (Said:) said, 'I received the precepts with the void.' Xu Shi slapped the head of the board and said:
下官吃飯。不似首座吃鹽多。
贊曰。夜坐連雲石。春栽帶雨松。坐是誰坐。栽是誰栽。道得許你親見洞山來。道不得亦許伊具一隻眼。
夏竦(谷隱蕰聰禪師法嗣)○(夏竦。立朝事業。史多遺議。顧晚年悟道。聖人不棄又何疑)
夏竦。字子喬。德安人。契機谷隱。一日上藍溥至。竦問。百骸潰散時。那個是長老自家的。溥曰。前月二十離蘄陽。溥卻問。竦百骸潰散時。那個是相公自家的。竦便喝。溥曰。喝則不無。畢竟那個是相公自家的。竦對以偈曰。休認風前第一機。太虛何處著思維。山僧若要通訊息。萬里無雲月上時。溥曰。也是弄精魂。
贊曰。萬里無雲月上時。且道是第幾機。第二第三落七落八。總不與么咄。休認著。認著依前還不是。
范仲淹(瑯瑘慧覺禪師法嗣)
范仲淹。字希文。吳郡人。宋仁宗朝。累官樞密參知政事。守吳日。瑯玡慧覺禪師來謁。留數日。淹于言下知歸。贈覺偈曰。連朝共話釋疑團。豈謂浮生半日閑。直欲與師閑到老。盡收識性入玄關。淹嘗宣撫河東宿保德傳舍。獲故經一卷。名十六羅漢因果頌。藏經所未錄。淹為之敘曰。此頌文一尊者。七首皆悟本成佛之言。予讀之。一頌一悟。方知人世有無邊聖法。大藏遺落其文。因以付沙門慧喆
【現代漢語翻譯】 現代漢語譯本：下官吃飯，不像首座吃鹽那麼多。
讚語說：夜晚坐在連綿的雲石上，春天栽種帶著雨水的松樹。坐的是誰？栽的是誰？說得出來就允許你親眼見到洞山（指洞山良價禪師）。說不出來也允許你具備一隻眼。
夏竦（谷隱蕰聰禪師的法嗣）○（夏竦，在朝廷的事業，史書多有遺留爭議。但晚年領悟佛道，聖人不拋棄，又有什麼可懷疑的呢？）
夏竦，字子喬，德安人。在谷隱處契悟。一天，上藍溥到來，夏竦問：『百骸潰散時，哪個是長老自己的？』溥說：『前月二十離開蘄陽。』溥反問：『夏竦百骸潰散時，哪個是相公自己的？』夏竦便喝斥。溥說：『喝斥則不無， 到底哪個是相公自己的？』夏竦用偈語回答說：『休認風前第一機，太虛何處著思維。山僧若要通訊息，萬里無雲月上時。』溥說：『也是弄精魂。』
讚語說：萬里無雲月上時，且說是第幾機？第二第三落七落八，總不這樣呵斥。不要執著，執著了依舊還是不對。
范仲淹（瑯玡慧覺禪師法嗣）
范仲淹，字希文，吳郡人。宋仁宗（1022年-1063年）朝，歷任樞密參知政事。鎮守吳地時，瑯玡慧覺禪師前來拜訪，停留數日。范仲淹在言語中領悟了佛法，贈送給慧覺禪師偈語說：『連朝共話釋疑團，豈謂浮生半日閑。直欲與師閑到老，盡收識性入玄關。』范仲淹曾經宣撫河東，住在保德的傳舍，獲得一本舊經，名為《十六羅漢因果頌》，藏經所沒有收錄。范仲淹為此作序說：『此頌文一尊者，七首皆悟本成佛之言。予讀之，一頌一悟，方知人世有無邊聖法。大藏遺落其文，因以付沙門慧喆』。
【English Translation】 English version: This humble official eats rice, unlike the chief monk who eats so much salt.
The eulogy says: Sitting at night on the continuous cloud stone, planting pine trees in spring with the rain. Who is sitting? Who is planting? If you can say it, you are allowed to see Dongshan (referring to Chan Master Dongshan Liangjie) in person. If you can't say it, you are also allowed to have one eye.
Xia Song (a Dharma successor of Chan Master Guyin Yuncong) ○ (Xia Song, his career in the court has many controversies in history. However, he realized the Buddhist path in his later years. The sage does not abandon, so what is there to doubt?)
Xia Song, styled Ziqiao, was from Dean. He had an awakening at Guyin's place. One day, Shanglan Pu arrived, and Xia Song asked: 'When the hundred bones are scattered, which one is the elder's own?' Pu said: 'I left Qiyang on the twentieth of last month.' Pu asked in return: 'When Xia Song's hundred bones are scattered, which one is the minister's own?' Xia Song then shouted. Pu said: 'Shouting is not absent, but which one is the minister's own after all?' Xia Song replied with a verse: 'Don't recognize the first opportunity before the wind, where does the vast emptiness put its thoughts? If the mountain monk wants to communicate the message, the moon rises when there are no clouds for ten thousand miles.' Pu said: 'It's also playing with the spirit.'
The eulogy says: When the moon rises without clouds for ten thousand miles, which opportunity is it? The second and third fall seven and fall eight, not like this shouting at all. Don't be attached, if you are attached, it is still not right.
Fan Zhongyan (a Dharma successor of Chan Master Langye Huijue)
Fan Zhongyan, styled Xiweng, was from Wujun. During the reign of Emperor Renzong of the Song Dynasty (1022-1063 AD), he successively held the positions of Privy Council Vice Commissioner. When guarding Wu, Chan Master Langye Huijue came to visit and stayed for several days. Fan Zhongyan understood the Dharma in his words and gave Huijue a verse saying: 'We talked together for days to resolve doubts, how can we say that life is half a day of leisure? I want to be idle with you until old age, and gather all consciousness into the mysterious gate.' Fan Zhongyan once comforted Hedong and stayed in the post station of Baode, obtaining an old scripture called 'Sixteen Arhats' Karma Praise,' which was not included in the Tripitaka. Fan Zhongyan wrote a preface to it, saying: 'This praise is by Venerable Wenyi, and all seven chapters are words of enlightenment and becoming a Buddha. I read it, and I had an enlightenment with each praise, and then I knew that there are boundless holy dharmas in the world. The Great Tripitaka omitted its text, so I gave it to the Shramana Huizhe.'
。俾行於世。起居舍人尹洙。嘗參法眼悟道。與淹為莫逆交。臨終日。先以手書別淹。淹馳至。慟哭之。洙張目曰。已與公別。何用復來。且死生常理。希文豈不曉乎。言訖端坐而逝。淹幼時讀書長白山中。一日于寺中得窖金。覆之不取及貴。語僧出金修寺。生平行業。焜耀史冊。卒謚文正。追封楚國公。
尹洙
字師魯。謫居大梁。時與法眼禪師游。一日謂眼曰。洙邇來。頗以退靜為得。眼曰。曷若退靜兩忘。洙即有省。臨終日。手書別范文正公。適朱從事炎至。洙謂炎曰。吾素學佛于禪師法眼者。乃今資此也。
朱炎
真宗時為節度判官。久讀海眼。未知趣入。一日問講僧義江曰。此身死後。此心何在。江曰。此身未死。此心何在。炎契旨。述偈曰。四大不須先後覺。六根還向用時空。難將語默呈師也。只在尋常默語中。江曰。更須吐卻。
晁迥
字明遠。清豐人。歷事三朝。以太子少保致仕。卒年八十四。謚文元。當弱冠時。遇高士劉惟一。訪以生滅之事。一曰。人常不死。迥駭之。一曰。形死性不滅。迥始悟其說。自是留意禪觀。嘗有詩曰。煉礦成金得寶珍。煉情成性得天真。相逢此理交談者。千百人中無一人。又嘗曰。予觀寶積經中末後云。若彼比丘。於一切法。但
【現代漢語翻譯】 現代漢語譯本： 以便在世間流傳。起居舍人尹洙，曾經參學法眼禪師而悟道，與范仲淹（范仲淹，字希文）是生死之交。臨終時，先寫信與范仲淹告別。范仲淹趕到，痛哭。尹洙睜開眼睛說：『我已經和您告別了，何必再來？況且生死是常理，希文難道不明白嗎？』說完，端坐而逝。范仲淹年幼時在長白山中讀書，一天在寺廟中發現埋藏的金子，覆蓋起來沒有拿取。等到顯貴時，告訴僧人取出金子修繕寺廟。他一生的行為，光輝照耀史冊。去世后謚號文正，追封楚國公。
尹洙
字師魯。被貶謫居住在大梁。當時與法眼禪師交往。一天對法眼說：『我近來，頗以退隱清靜為得。』法眼說：『何如退靜兩忘？』尹洙當下有所領悟。臨終時，親筆寫信與范文正公告別。恰好朱從事炎來到，尹洙對朱炎說：『我一向向禪師法眼學習佛法，如今就靠這些了。』
朱炎
真宗（998年-1022年）時擔任節度判官。長久閱讀《海眼》，不知道如何入門。一天問講經僧人義江說：『此身死後，此心何在？』義江說：『此身未死，此心何在？』朱炎領會旨意，作偈說：『四大不須先後覺，六根還向用時空。難將語默呈師也，只在尋常默語中。』義江說：『更須吐卻。』
晁迥
字明遠，清豐人。歷經三朝，以太子少保的官職退休。去世時八十四歲，謚號文元。當他年輕時，遇到高士劉惟一，向他請教生死之事。劉惟一說：『人常不死。』晁迥感到驚訝。劉惟一說：『形死性不滅。』晁迥才明白他的說法。從此留意禪觀。曾經有詩說：『煉礦成金得寶珍，煉情成性得天真。相逢此理交談者，千百人中無一人。』又曾經說：『我觀看《寶積經》中最後說，如果那些比丘，對於一切法，但』 English version: So that it may circulate in the world. Yin Zhu, a drafter of imperial edicts, once studied with Chan Master Fayan and attained enlightenment. He was a close friend of Fan Zhongyan (Fan Zhongyan, courtesy name Xiweng). On his deathbed, he first wrote a letter to bid farewell to Fan Zhongyan. Fan Zhongyan rushed to him and wept bitterly. Yin Zhu opened his eyes and said, 'I have already said goodbye to you, why come again? Moreover, life and death are common principles, doesn't Xiweng understand this?' After saying this, he passed away in a seated posture. When Fan Zhongyan was young, he studied in the Changbai Mountains. One day, he found buried gold in a temple, covered it up, and did not take it. When he became prominent, he told the monks to take out the gold to repair the temple. His lifelong deeds shone brightly in the historical records. After his death, he was given the posthumous title Wenzheng and posthumously enfeoffed as Duke of the State of Chu.
Yin Zhu
Courtesy name Shiru. He was demoted and lived in Daliang. At that time, he associated with Chan Master Fayan. One day, he said to Fayan, 'Recently, I have found peace and quiet to be quite beneficial.' Fayan said, 'How about forgetting both retreat and quietude?' Yin Zhu immediately had an awakening. On his deathbed, he personally wrote a letter to bid farewell to Fan Wenzheng Gong. Just as Zhu Yan, an official, arrived, Yin Zhu said to Zhu Yan, 'I have always studied Buddhism with Chan Master Fayan, and now I rely on that.'
Zhu Yan
During the reign of Emperor Zhenzong (998-1022), he served as a military commissioner. He had been reading 'Haiyan' for a long time but did not know how to enter. One day, he asked the sutra lecturer Yi Jiang, 'After this body dies, where will this mind be?' Yi Jiang said, 'Before this body dies, where is this mind?' Zhu Yan understood the meaning and composed a verse: 'The four elements need not be awakened in sequence, the six senses return to emptiness when used. It is difficult to present words and silence to the teacher, it is only in ordinary silence and speech.' Yi Jiang said, 'It is necessary to spit it out even more.'
Chao Jiong
Courtesy name Mingyuan, a native of Qingfeng. He served three emperors and retired with the title of Junior Guardian of the Crown Prince. He died at the age of eighty-four and was given the posthumous title Wenyuan. When he was young, he met the noble scholar Liu Weiyi and asked him about the matter of birth and death. Liu Weiyi said, 'People never die.' Chao Jiong was shocked. Liu Weiyi said, 'The form dies, but the nature does not perish.' Chao Jiong then understood his words. From then on, he paid attention to Chan contemplation. He once had a poem that said, 'Refining ore into gold yields precious treasure, refining emotions into nature yields heavenly truth. Those who meet and discuss this principle, there is not one in a thousand.' He also once said, 'I observe in the Baoji Jing (Ratnakuta Sutra) that it says at the end, if those bhikshus, regarding all dharmas, only'
【English Translation】 In order to circulate in the world. Yin Zhu, a drafter of imperial edicts, once studied with Chan Master Fayan and attained enlightenment. He was a close friend of Fan Zhongyan (Fan Zhongyan, courtesy name Xiweng). On his deathbed, he first wrote a letter to bid farewell to Fan Zhongyan. Fan Zhongyan rushed to him and wept bitterly. Yin Zhu opened his eyes and said, 'I have already said goodbye to you, why come again? Moreover, life and death are common principles, doesn't Xiweng understand this?' After saying this, he passed away in a seated posture. When Fan Zhongyan was young, he studied in the Changbai Mountains. One day, he found buried gold in a temple, covered it up, and did not take it. When he became prominent, he told the monks to take out the gold to repair the temple. His lifelong deeds shone brightly in the historical records. After his death, he was given the posthumous title Wenzheng and posthumously enfeoffed as Duke of the State of Chu. Yin Zhu Courtesy name Shiru. He was demoted and lived in Daliang. At that time, he associated with Chan Master Fayan. One day, he said to Fayan, 'Recently, I have found peace and quiet to be quite beneficial.' Fayan said, 'How about forgetting both retreat and quietude?' Yin Zhu immediately had an awakening. On his deathbed, he personally wrote a letter to bid farewell to Fan Wenzheng Gong. Just as Zhu Yan, an official, arrived, Yin Zhu said to Zhu Yan, 'I have always studied Buddhism with Chan Master Fayan, and now I rely on that.' Zhu Yan During the reign of Emperor Zhenzong (998-1022), he served as a military commissioner. He had been reading 'Haiyan' for a long time but did not know how to enter. One day, he asked the sutra lecturer Yi Jiang, 'After this body dies, where will this mind be?' Yi Jiang said, 'Before this body dies, where is this mind?' Zhu Yan understood the meaning and composed a verse: 'The four elements need not be awakened in sequence, the six senses return to emptiness when used. It is difficult to present words and silence to the teacher, it is only in ordinary silence and speech.' Yi Jiang said, 'It is necessary to spit it out even more.' Chao Jiong Courtesy name Mingyuan, a native of Qingfeng. He served three emperors and retired with the title of Junior Guardian of the Crown Prince. He died at the age of eighty-four and was given the posthumous title Wenyuan. When he was young, he met the noble scholar Liu Weiyi and asked him about the matter of birth and death. Liu Weiyi said, 'People never die.' Chao Jiong was shocked. Liu Weiyi said, 'The form dies, but the nature does not perish.' Chao Jiong then understood his words. From then on, he paid attention to Chan contemplation. He once had a poem that said, 'Refining ore into gold yields precious treasure, refining emotions into nature yields heavenly truth. Those who meet and discuss this principle, there is not one in a thousand.' He also once said, 'I observe in the Baoji Jing (Ratnakuta Sutra) that it says at the end, if those bhikshus, regarding all dharmas, only'
取一行。極隨順者。所謂無生。是謂禪行。予詳此語。若有灼然明禪理而學佛者。止用此一科足矣。迥謝政后。燕居獨處道院。不治他務。戒家人無輒。有請子宗愨擢．進士易章服詣謝。迥亦不顧。晚年尚讀壇經。其七世孫見其後題云。時年八十一。第十六次看過。
李沆
字太初。真宗時拜相。卒謚文靖。居嘗端默寡言。深通釋典。尤厭榮利。家人以所居第湫隘勸治之。沆曰。身食厚祿時。有橫賜計亦可治。但念內典。以此世界為缺陷。安得圓滿如意。自求稱足耶。堂下花檻欹損。經歲不問。有請之者。曰。豈以此故。動吾一念哉。臨終盛暑。停屍七日。顏色不變。吐香如蓮花。
杜衍
字世昌。山陰人。慶曆中。為相封祁國公。與張方平皆致。政居睢陽。里巷相往來。衍每笑安道佞佛。對賓客必以此嘲之。方平但笑而已。有朱承事者。以醫學游二公間。常謂平曰。杜公天下偉人。惜未知此事。公有力。盍不勸發之。平曰。君與此老緣熟勝我。我止能助之耳。一日衍召朱切脈甚急。朱謂使者曰。汝先往白相公。但云。看楞嚴經未了。使者如所告馳白。衍默然久之。乃至。衍隱幾。揖令坐。徐曰。老夫以君疏通解事。不意近亦例阘茸如。所謂楞嚴者何等語。乃爾耽著。聖人微言。無出孔孟。
【現代漢語翻譯】 現代漢語譯本： 『極隨順者。所謂無生。是謂禪行。』我仔細研究這句話，如果有人確實明白禪的道理而又學佛，只用這一條就足夠了。迥謝絕政事之後，在道院裡安靜地獨處，不處理其他事務，告誡家人不要隨便打擾。他的兒子宗愨考中進士，穿著官服來拜謝，迥也不理睬。晚年還讀《壇經》。他的七世孫在書後題寫道：『當時八十一歲，第十六次看完。』
李沆
字太初，真宗（998-1022）時被任命為宰相，去世后謚號文靖。他平時沉默寡言，精通佛經，尤其厭惡榮華利祿。家人因為他住的地方狹小簡陋，勸他修繕。李沆說：『在我享受豐厚俸祿的時候，如果有額外的賞賜，或許可以修繕。但想到佛經里說，這個世界是不完美的，哪裡能圓滿如意呢？自己覺得足夠就行了。』堂下的花壇傾斜破損，過了一年也不管。有人請求修繕，他說：『難道因為這件事，動搖我的一念嗎？』臨終時正值盛夏，停屍七天，臉色不變，口中吐出像蓮花一樣的香味。
杜衍
字世昌，山陰人。慶曆年間（1041-1048），擔任宰相，被封為祁國公。他和張方平都辭官住在睢陽，鄰里之間經常往來。杜衍經常嘲笑王安道信奉佛教，對著賓客必定以此來嘲諷他。張方平只是笑笑而已。有個叫朱承事的人，以醫術往來於兩位宰相之間，經常對張方平說：『杜公是天下偉人，可惜還不知道這件事（指佛法）。您有影響力，為什麼不勸他啓發呢？』張方平說：『您和這位老先生的緣分比我深，我只能幫助您。』有一天，杜衍召見朱承事切脈，非常急切。朱承事對使者說：『你先去告訴相公（張方平），只說，看《楞嚴經》還沒看完。』使者按照他說的去稟告。杜衍沉默了很久。等到朱承事來了，杜衍靠著幾案，拱手讓他坐下，慢慢地說：『我以為您通情達理，沒想到最近也變得這麼平庸。所謂的《楞嚴經》是什麼東西？竟然如此沉迷。聖人的精妙言論，沒有超出孔孟的。』
【English Translation】 English version: 'Those who are extremely compliant are said to be without birth. This is called Zen practice.' I have studied this saying in detail. If someone truly understands the principles of Zen and also studies Buddhism, this one principle is sufficient. Jiong declined political affairs and lived quietly alone in a Taoist temple, not dealing with other matters, and warned his family not to disturb him casually. His son, Zong Que, passed the imperial examination and came to thank him in his official robes, but Jiong ignored him. In his later years, he still read the Platform Sutra. His seventh-generation descendant wrote on the back of the book: 'At that time, he was eighty-one years old and had read it for the sixteenth time.'
Li Hang
His courtesy name was Taichu. During the reign of Emperor Zhenzong (998-1022), he was appointed as prime minister and was posthumously given the title Wending. He was usually silent and taciturn, deeply understood Buddhist scriptures, and especially disliked fame and wealth. His family advised him to repair his residence because it was small and shabby. Li Hang said, 'When I am enjoying a generous salary, if there are extra rewards, perhaps I can repair it. But thinking of what the Buddhist scriptures say, this world is imperfect, how can it be completely satisfactory? It is enough to be content with what one has.' The flower bed under the hall was tilted and damaged, and he did not care about it for a year. Someone requested to repair it, and he said, 'How can this matter move my one thought?' When he was dying, it was the height of summer, and his body was kept for seven days, but his complexion did not change, and he emitted a fragrance like lotus flowers.
Du Yan
His courtesy name was Shichang, and he was from Shanyin. During the Qingli period (1041-1048), he served as prime minister and was granted the title Duke of Qi. Both he and Zhang Fangping resigned and lived in Suiyang, and the neighbors often visited each other. Du Yan often ridiculed Wang Andao for believing in Buddhism, and he would definitely use this to mock him in front of guests. Zhang Fangping just smiled. There was a man named Zhu Chengshi, who traveled between the two prime ministers with his medical skills, and often said to Zhang Fangping, 'Duke Du is a great man in the world, but it is a pity that he does not yet know this matter (referring to Buddhism). You have influence, why don't you persuade him to enlighten?' Zhang Fangping said, 'Your affinity with this old gentleman is deeper than mine, I can only help you.' One day, Du Yan summoned Zhu Chengshi to take his pulse, very urgently. Zhu Chengshi said to the messenger, 'You go and tell the Prime Minister (Zhang Fangping) first, just say, I haven't finished reading the Surangama Sutra yet.' The messenger reported as he was told. Du Yan was silent for a long time. When Zhu Chengshi arrived, Du Yan leaned on the table, bowed to him and asked him to sit down, and slowly said, 'I thought you were understanding and reasonable, but I didn't expect that you have recently become so mediocre. What is this so-called Surangama Sutra? You are so obsessed with it. The subtle words of the sages do not go beyond Confucius and Mencius.'
舍此而取彼。是大惑也。朱曰。相公未讀此經。何以知不及孔孟。以某觀之。似過之也。袖中出其首卷曰。相公試閱之。炫取默觀。不覺終軸。忽起大驚曰。世間何從有此書耶。遣使盡持其餘來遍讀之。捉朱手曰。君真我知識。安道知之久。而不以告我何哉。即命駕見平。敘其事。平曰。譬如人失物。忽已尋得。但當喜其得之而已。不可追悔其得之蚤晚也。仆非不相告。以公與朱君緣熟。故遣之耳。雖佛祖化人。亦必藉同事也。衍大悅。
張方平
字安道。號樂全。宋城人。官太子少師。謚文定。以廣大心為清凈覺。慶曆中。嘗為滁州守。游瑯瑘山。抵藏院。偶見楞伽經。取視之。忽感悟前身事。入手協然如獲舊物。開卷未終。夙障冰解。細視筆畫。手跡宛然。讀至世間離生滅。猶如虛空華。遂明己見。偈曰。一念在生滅。千機縛有無。神鋒輕舉處。透出走盤珠。暮年以此經授蘇軾。且以錢三十萬使印施江淮間。軾乃為書而刻之。王安石嘗問平曰。孔子去世百年而有孟子。后絕無人。何也。平曰。豈無人。亦有過之者。曰。誰曰南嶽讓．嵩山圭．馬祖．石頭．丹霞．無業．雪峰．巖頭。若此類是也。安石聞舉。意不甚解。乃問曰。何謂也。平曰。儒門淡薄。收拾不住。盡歸釋氏矣。安石欣然歎服。后舉似
【現代漢語翻譯】 現代漢語譯本 捨棄這個而去選擇那個，真是太迷惑了。朱先生說：『相公您沒有讀過這部經書，怎麼知道它不如孔孟的學說呢？依我看，它似乎超過了孔孟。』於是從袖中拿出《楞伽經》的首卷說：『相公您可以試著閱讀一下。』張炫接過經書，默默地觀看，不知不覺讀完了整卷。忽然起身，非常驚訝地說：『世間怎麼會有這樣的書呢？』於是派遣使者拿來所有剩餘的經卷，全部閱讀。他握著朱先生的手說：『您真是我的良師益友啊！安道（張方平的字）知道這部經書很久了，為什麼不告訴我呢？』隨即命令備車去見平先生（指王安石），敘述了這件事。平先生說：『譬如一個人丟失了東西，忽然又找到了，只要高興于找回了它就可以了，不必追悔得到它的早晚。我不是不告訴您，因為您和朱先生的緣分深厚，所以才讓他告訴您。即使是佛祖化度世人，也必須藉助同事的幫助啊。』張衍（張炫的字）非常高興。
張方平
字安道，號樂全，宋城人。官至太子少師，謚號文定。以廣大心為清凈覺悟的根本。慶曆年間（1041-1048年），曾經擔任滁州太守，遊覽瑯琊山，到達藏經院，偶然看到《楞伽經》。拿起來閱讀，忽然感悟到前世的事情，入手感覺協調自然，就像得到了舊物一樣。打開經卷還沒讀完，宿世的業障就像冰雪消融一般。仔細看經書的筆畫，手跡宛然如新。讀到『世間離生滅，猶如虛空華』，於是明白了自己所見。他作偈說：『一念執著于生滅，千種機巧被有無束縛。神妙的慧劍輕輕一揮，就能透脫出在盤中滾動的珠子（比喻圓融無礙的境界）。』晚年將這部經書傳授給蘇軾，並且拿出三十萬錢，讓他在江淮一帶刊印施捨。蘇軾於是為這部經書作序並刊刻。王安石曾經問張方平說：『孔子去世一百年後才有了孟子，之後就再也沒有這樣的人物了，為什麼呢？』張方平說：『難道沒有人了嗎？也有超過孔孟的人。』王安石問：『是誰呢？』張方平說：『比如南嶽懷讓、嵩山神圭、馬祖道一、石頭希遷、丹霞天然、無業禪師、雪峰義存、巖頭全豁，像這些人就是。』王安石聽了這些名字，不太理解，於是問道：『這是什麼意思呢？』張方平說：『儒家的學說逐漸衰微，無法挽回，都歸於佛家了。』王安石聽了，欣然歎服。後來把這件事告訴了
【English Translation】 English version To abandon this and choose that is a great delusion. Master Zhu said, 'Sir, you have not read this scripture, how do you know it is inferior to the teachings of Confucius and Mencius? In my opinion, it seems to surpass them.' Then, from his sleeve, he took out the first volume of the Laṅkāvatāra Sūtra and said, 'Sir, you may try reading it.' Zhang Xuan took it and silently observed it, unknowingly finishing the entire scroll. Suddenly, he rose up in great surprise and said, 'How could there be such a book in the world?' He then sent messengers to bring all the remaining volumes and read them all. He held Master Zhu's hand and said, 'You are truly my wise friend! An Dao (Zhang Fangping's courtesy name) knew of this scripture for a long time, why didn't he tell me?' Immediately, he ordered a carriage to see Master Ping (referring to Wang Anshi) and narrated the matter. Master Ping said, 'It is like a person who loses something and suddenly finds it again. One should only be happy to have found it, and not regret whether it was found sooner or later. It is not that I didn't tell you, but because your affinity with Master Zhu is deep, so I let him tell you. Even the Buddhas who transform people must rely on the help of colleagues.' Zhang Yan (Zhang Xuan's courtesy name) was very pleased.
Zhang Fangping
His courtesy name was An Dao, and his alias was Le Quan, a native of Songcheng. He served as the Junior Preceptor of the Crown Prince and was posthumously honored as Wending. He regarded the vast mind as the basis for pure enlightenment. During the Qingli era (1041-1048 AD), he once served as the prefect of Chuzhou. He visited Mount Langya and arrived at the Sutra Repository, where he happened to see the Laṅkāvatāra Sūtra. He picked it up and read it, suddenly realizing the events of his past life. Holding it felt natural and harmonious, as if he had found an old object. Before finishing the scroll, his karmic obstacles melted away like ice. Examining the strokes of the writing closely, the handwriting was as fresh as new. Reading the passage 'The world is apart from arising and ceasing, like flowers in the sky', he then understood his own view. He composed a verse saying, 'One thought clinging to arising and ceasing, a thousand machinations are bound by existence and non-existence. Where the divine sword is lightly wielded, it pierces through the pearl rolling on the plate (a metaphor for a state of perfect and unobstructed freedom).' In his later years, he transmitted this scripture to Su Shi and provided 300,000 coins to have it printed and distributed in the Jianghuai region. Su Shi then wrote a preface for the scripture and had it engraved. Wang Anshi once asked Zhang Fangping, 'Confucius passed away a hundred years before Mencius appeared, and after that, there has been no one like them. Why is that?' Zhang Fangping said, 'Is there really no one? There are also those who surpass Confucius and Mencius.' Wang Anshi asked, 'Who are they?' Zhang Fangping said, 'For example, Nanyue Huairang, Songshan Shengui, Mazu Daoyi, Shitou Xiqian, Danxia Tianran, Zen Master Wuye, Xuefeng Yicun, Yantou Quanhuo, people like these.' Wang Anshi, upon hearing these names, did not quite understand, and asked, 'What does this mean?' Zhang Fangping said, 'The teachings of Confucianism are gradually declining and cannot be salvaged, and they are all returning to Buddhism.' Wang Anshi, upon hearing this, was pleased and impressed. Later, he told this to
張無盡。無盡撫幾曰。達人之論也。
贊曰。史稱范公。宋朝人物。第一及考。其參慧覺。有盡收識性入玄關之句。自非禪學精深。何以解行卓絕乃爾。孟軻氏云。有本者。如是予。亦云。但得本。莫愁末。又曰。向上一著。其知有此事者。宋以後。出自宰官。居士為多。如晁文元．李文靖．杜祁公．張文定。輩雖師承印證。考據無從。然皆見地高明。履踐真確。有古尊宿遺風。因各附錄之。以為宗乘之一助云。
楊杰(天衣義懷禪師法嗣)
楊杰。字次公。無為人。號無為居士。少年登科。官尚書。主客郎中。提點兩淅刑獄。尊崇佛。法歷參名宿。晚從天衣義懷禪師游。懷每引老龐機語令參究。后奉祠泰山。一日雞方鳴。睹日如盤。涌忽大悟。乃別有男不婚有女不嫁之偈。曰。男大須婚。女長須嫁。討甚閑工夫。更說無生話。書以寄懷。懷稱善。後會芙蓉道楷禪師。杰曰。與師相別幾年。曰。七年。曰。學道來。參禪來。曰。不打這鼓笛。曰。恁么則空遊山水。百無所能也。曰。別來未久。善能高鑒。杰大笑。一日與寶果昌遊山。杰拈起飯石問曰。既是飯石。為甚麼咬不破。昌曰。祇為太硬。杰曰。猶涉煩詞。昌曰。未審提刑作么生。杰曰。硬。昌曰。也是第二月。杰為昌寫七佛殿額。乃問。七
【現代漢語翻譯】 現代漢語譯本 張無盡說：『這是通達之人所說的道理啊。』
讚語說：史書稱讚范仲淹（989-1052），是宋朝（960-1279）的人物，科舉考試成績第一等，並且考證他曾參訪慧覺禪師，有『收盡識性入玄關』的詩句。如果不是禪學精深，怎麼能做到解行都如此卓越呢？孟軻（約公元前372-前289）說過：『有本者，如是也。』我也說：『只要得到根本，不要擔心末節。』又說：『向上的一著，知道這件事的人，宋朝（960-1279）以後，多出自宰官、居士。』例如晁文元、李文靖、杜祁公、張文定這些人，雖然師承印證，考據無從查證，但都見地高明，實踐真實，有古代尊宿的遺風，因此各自附錄他們的事蹟，作為宗門的一點幫助。
楊杰（天衣義懷禪師的法嗣）
楊杰，字次公，是無為人，號無為居士。少年時考中進士，官至尚書主客郎中，提點兩浙刑獄。他尊崇佛法，曾參訪過許多名僧，晚年跟隨天衣義懷禪師學習。義懷禪師經常引用老龐（龐蘊，740-808）的機鋒語句讓他參究。後來楊杰在泰山奉祠，有一天雞剛叫的時候，看到太陽像盤子一樣涌出，忽然大悟，於是寫了一首與衆不同的偈語，說自己有兒子不結婚，有女兒不嫁人，偈語說：『男大須婚，女長須嫁，討甚閑工夫，更說無生話。』寫好后寄給義懷禪師，義懷禪師稱讚他寫得好。後來楊杰遇到芙蓉道楷禪師，楊杰問：『與禪師分別幾年了？』道楷禪師說：『七年。』楊杰問：『是來學道，還是來參禪？』道楷禪師說：『我不打這鼓笛。』楊杰說：『這樣說來，就是空遊山水，百無所能了。』道楷禪師說：『分別沒多久，就能高明地鑑別別人了。』楊杰聽后大笑。有一天，楊杰與寶果昌一起遊山，楊杰拿起飯石問：『既然是飯石，為什麼咬不破？』寶果昌說：『只因爲太硬。』楊杰說：『還是說了多餘的話。』寶果昌問：『不知提刑您怎麼說？』楊杰說：『硬。』寶果昌說：『這也是第二個月亮。』楊杰為寶果昌寫七佛殿的匾額，於是問道：『七』
【English Translation】 English version Zhang Wujin said, 'This is the reasoning of a person who has attained enlightenment.'
The eulogy says: History praises Fan Zhongyan (989-1052), a figure of the Song Dynasty (960-1279), who achieved the highest rank in the imperial examination and is documented to have visited Zen Master Huijue, with the line 'Gathering all consciousness into the mysterious gate.' If he were not deeply versed in Zen, how could his understanding and practice be so outstanding? Mencius (c. 372-289 BC) said, 'Those who have the root are like this.' I also say, 'If you only attain the root, do not worry about the branches.' It is also said, 'The upward step, those who know of this matter, after the Song Dynasty (960-1279), mostly come from high officials and lay practitioners.' For example, Chao Wenyuan, Li Wenjing, Du Qigong, and Zhang Wending, although their lineage and verification cannot be traced, they all had profound insights and genuine practice, with the demeanor of ancient venerable monks. Therefore, their deeds are appended to assist the Zen school.
Yang Jie (a Dharma heir of Zen Master Tianyi Yihuai)
Yang Jie, styled Cigong, was a native of Wuwei, known as Layman Wuwuwei. He passed the imperial examination at a young age and served as a secretary in the Ministry of Rites and as a judicial commissioner in Liangzhe. He revered Buddhism and visited many famous monks. In his later years, he studied with Zen Master Tianyi Yihuai. Yihuai often used the sharp sayings of Old Pang (Pang Yun, 740-808) to have him investigate. Later, Yang Jie was serving at Mount Tai when, one day, as the rooster crowed, he saw the sun rising like a disc and suddenly attained great enlightenment. He then wrote an unusual verse, saying that he would not marry off his sons or daughters, saying: 'Sons must marry when they are grown, daughters must wed when they are old, why seek idle work, and speak of non-birth?' After writing it, he sent it to Zen Master Yihuai, who praised him for writing well. Later, Yang Jie met Zen Master Furong Daokai. Yang Jie asked, 'How many years has it been since we parted?' Zen Master Daokai said, 'Seven years.' Yang Jie asked, 'Did you come to study the Way or to practice Zen?' Zen Master Daokai said, 'I do not beat this drum or flute.' Yang Jie said, 'In that case, you are just wandering around the mountains and rivers, without any ability.' Zen Master Daokai said, 'It hasn't been long since we parted, and you can already discern others so clearly.' Yang Jie laughed loudly. One day, Yang Jie was traveling in the mountains with Baoguo Chang. Yang Jie picked up a rice stone and asked, 'Since it is a rice stone, why can't it be bitten through?' Baoguo Chang said, 'Only because it is too hard.' Yang Jie said, 'You are still using superfluous words.' Baoguo Chang asked, 'I wonder what the judicial commissioner would say?' Yang Jie said, 'Hard.' Baoguo Chang said, 'That is also the second moon.' Yang Jie wrote the plaque for Baoguo Chang's Seven Buddhas Hall and then asked, 'Seven'
佛重出世時如何。昌曰。一回相見一回新。杰然之。杰嘗謂僧曰。大凡學道之人。十二時中。嘗須照顧。不見南泉道三十年看一頭水牯牛。若犯人苗稼。摘鼻拽回。如今變成露地白牛。裸裸地放他不肯去。諸人長鬚著精彩。不可說禪道之時。便有個照帶的道理。洗菜作務之時。不可便無知也。如雞抱卵。若拋離起去。暖氣便不接。不成種子。如今萬境森羅。六根煩動。略失照顧。便致喪身失命。不是小事。杰平居以凈土自信。繪丈六阿彌陀佛。隨身觀念。嘗曰。愛不重不生娑婆。念不一不生極樂。凡聖一體。機感相通。諸佛心內。眾生塵塵。極樂眾生。心中凈土。唸唸彌陀。若自棄己靈。是誰之咎。臨終作辭世偈曰。生亦無可戀。死亦無可舍。大虛空中。之乎者也。將錯就錯。西方極樂。說偈已。端坐而化。
贊曰。參禪也。錯學道也。錯西方也。錯而是無為。子獨奮然將錯而就錯。噫。吾亦安得將錯就錯。如無為子。其人也者。而與之共商千古之一大錯。
劉經臣(智海本逸禪師法嗣)
劉經臣。字興朝。少以逸才登仕。版于佛法未之信。年三十二。會東林總。與語啟迪之。乃敬服。因醉心祖道。既而抵京師。謁慧林沖于。僧問。雪竇如何是諸佛本源。竇曰。千峰寒色。語下有省。歲余官雒幕。
【現代漢語翻譯】 現代漢語譯本 佛陀再次出現於世時會是怎樣的景象？昌禪師說：『每一次相見都煥然一新。』劉杰對此深以為然。劉杰曾對僧人說：『大凡學道之人，十二時辰中，都要時常照顧自己的心念。就像南泉禪師所說，三十年來看管一頭水牯牛（比喻難以馴服的妄心），如果它侵犯了別人的莊稼，就要摘著它的鼻子拽回來。如今要把它變成露地白牛（比喻清凈無染的心），赤裸裸地放開它，讓它自由自在。』各位務必要打起精神，不可說參禪悟道的時候，才有個照顧的道理。洗菜做飯的時候，也不可一無所知。就像雞孵蛋一樣，如果離開太久，暖氣就不能接續，就孵不出小雞。如今萬境森羅，六根煩動，稍微失去照顧，就會導致喪身失命，這不是小事。』劉杰平時以凈土法門作為自信的憑藉，繪製了一丈六尺高的阿彌陀佛（西方極樂世界的教主）像，隨身觀想。他常說：『愛不深重，就不會生在娑婆世界（充滿痛苦和煩惱的世間）；唸佛不專一，就不會生到極樂世界（沒有痛苦，充滿快樂的清凈世界）。』凡夫和聖人本為一體，機緣和感應相互溝通。諸佛的心中，包含著眾生，如同微塵一般；極樂世界的眾生，心中有清凈的凈土；唸唸不離阿彌陀佛。如果自己拋棄了自己的靈性，那是誰的過錯呢？』臨終時，他作辭世偈說：『生也沒有什麼可留戀的，死也沒有什麼可捨棄的。在這廣闊的虛空中，還說什麼之乎者也。將錯就錯吧，前往西方極樂世界。』說完偈語，就端坐而逝。
讚語說：參禪也錯了，學道也錯了，求生西方也錯了，然而無為禪師卻能奮然地將錯就錯。唉！我何時才能像無為禪師一樣將錯就錯呢？像無為禪師這樣的人，才能與他共同商討這千古以來的一大錯誤。
劉經臣（智海本逸禪師的法嗣）
劉經臣，字興朝，年輕時就以出衆的才華步入仕途，起初並不相信佛法。三十二歲時，遇到東林總禪師，與他交談后受到啓發，於是敬佩信服，並醉心於祖師禪道。之後前往京師，拜見慧林沖禪師。有僧人問：『雪竇禪師如何解釋諸佛的本源？』雪竇禪師回答說：『千峰寒色。』劉經臣在聽了這句話後有所領悟。一年多后，他擔任了雒陽的幕僚。
【English Translation】 English version What will it be like when the Buddha reappears in the world? Chan Master Chang said, 'Each meeting is a fresh start.' Liu Jie deeply agreed with this. Liu Jie once said to the monks, 'Generally, those who study the Dao must constantly take care of their minds in the twelve periods of the day. It's like what Chan Master Nanquan said, watching a water buffalo (an analogy for the untamed mind) for thirty years. If it damages other people's crops, you must pull it back by the nose. Now, it must be transformed into a white ox in the open field (an analogy for a pure and undefiled mind), letting it go naked and free, allowing it to be at ease.' Everyone must be vigilant and not think that only during Chan meditation is there a need for care. Even when washing vegetables and doing chores, one cannot be ignorant. It's like a hen hatching eggs; if it leaves for too long, the warmth will not continue, and the eggs will not hatch. Now, with the myriad phenomena and the agitation of the six senses, a slight loss of care can lead to the loss of life and destiny, which is no small matter.' Liu Jie usually relied on the Pure Land practice as his source of confidence, painting a sixteen-foot-tall image of Amitabha Buddha (the lord of the Western Pure Land of Ultimate Bliss) for constant contemplation. He often said, 'Without deep love, one will not be born in the Saha world (the world of suffering and afflictions); without single-minded mindfulness of the Buddha, one will not be born in the Pure Land of Ultimate Bliss (a pure land free from suffering and full of joy).' Ordinary beings and sages are inherently one, and opportunities and responses communicate with each other. Within the hearts of all Buddhas are sentient beings, like dust particles; within the hearts of the sentient beings in the Pure Land of Ultimate Bliss is the pure land; constantly mindful of Amitabha Buddha. If one abandons one's own spiritual nature, whose fault is it?' At the time of his death, he composed a farewell verse, saying, 'There is nothing to be attached to in life, and nothing to be abandoned in death. In the vast emptiness, what is the meaning of 'zhi hu zhe ye'? Let's make the best of it and go to the Western Pure Land of Ultimate Bliss.' After reciting the verse, he sat upright and passed away.
The eulogy says: Meditating on Chan is wrong, studying the Dao is wrong, seeking rebirth in the West is wrong, but Master Wuwai was able to resolutely make the best of it. Alas! When will I be able to make the best of it like Master Wuwai? Only someone like Master Wuwai can discuss this great mistake of the ages together.
Liu Jingchen (Dharma heir of Chan Master Zhihai Benyi)
Liu Jingchen, styled Xingchao, entered officialdom at a young age with outstanding talent, but initially did not believe in Buddhism. At the age of thirty-two, he met Chan Master Donglin Zong, and after speaking with him, he was enlightened, and thus admired and believed, and became absorbed in the Chan of the Patriarchs. Later, he went to the capital and visited Chan Master Huilin Chong. A monk asked, 'How does Chan Master Xuedou explain the original source of all Buddhas?' Chan Master Xuedou replied, 'The cold color of a thousand peaks.' Liu Jingchen had an awakening upon hearing these words. More than a year later, he served as a secretary in Luoyang.
參韶山杲。將去任辭韶。韶曰。公如此用心。何愁不悟。爾後或有非常境界。無量歡喜。宜急收拾。若收拾得去。便成法器。若收拾不得。則有不寧之疾。成失心之患矣。未幾。謁智海逸。請問因緣。逸曰。古人道。平常心是道。你十二時中。放光動地。不自覺知。向外馳求。轉疏轉遠。臣益疑不解。一夕入室。逸舉波羅提尊者對香。至王見性是佛之語問臣。不能對。疑甚歸𥨊。至五更覺來。方追念間。見種種異相。表裡洞徹。六根震動。天地迴旋。如雲開月現。喜不自勝。忽憶韶山所囑。遂抑之。及明悉。以所得告逸。逸曰。更須用得。始得。曰。莫要踐履否。逸厲聲曰。這個是甚麼事。卻說履踐。臣默契。遂著明道諭儒篇以警世。曰。明道在乎見性。余之所悟者。見性而已。孟子曰。口之於味也。目之於色也。耳之於聲也。鼻之於臭也。四肢之於安逸也。性也。楊子曰。視．聽．言．貌．思。性所有也。有見於此。則能明乎道矣。當知道不遠人。人之於道。猶魚之於水。未嘗須臾離也。惟其迷己逐物。故終身繇之而不知。佛曰大覺。儒曰先覺。蓋覺此耳。昔人有言曰。今古應無墜。分明在目前。又曰。大道只在目前。要且目前難睹。欲識大道真體。不離聲色言語。又曰。夜夜抱佛眠。朝朝還共起。起倒鎮相隨。語
{ "translations": [ "現代漢語譯本", "參訪韶山杲（人名）。將要離任時向韶山告辭。韶山說：『你如此用心，何愁不能領悟？日後或許會有非常的境界，無量的歡喜，應該趕緊收拾。如果能收拾得了，便能成為法器；如果收拾不得，就會有不得安寧的疾病，成為精神失常的禍患啊。』", "不久，參拜智海逸（人名），請問其中的因緣。智海逸說：『古人說，平常心是道。你十二時辰中，放光動地，不自覺知，向外馳求，反而越來越疏遠。』", "臣益（人名）疑惑不解。一天晚上進入禪房，智海逸舉起波羅提尊者（人名）對著香，說到『王見性是佛』的話語來問臣益，臣益不能回答，疑惑很深地回到房間。到了五更天醒來，才追念起這件事，見到種種奇異的景象，表裡通透，六根震動，天地迴旋，如同云開月現，歡喜得不能自勝。忽然想起韶山（人名）所囑咐的話，於是抑制住這種歡喜。", "等到天亮，詳細地把所領悟的告訴智海逸。智海逸說：『更須要用得上，才算得到。』臣益問：『莫非要踐行嗎？』智海逸厲聲說：『這算是什麼事，卻說要踐行！』臣益默默地領會了。", "於是寫了《明道諭儒篇》來警醒世人，說：『明道在於見性，我所領悟的，就是見性而已。孟子說：口對於味道，眼對於顏色，耳對於聲音，鼻對於氣味，四肢對於安逸，這是人的本性啊。楊子說：視、聽、言、貌、思，是本性所具有的。』", "如果能認識到這些，就能明白道了。應當知道道不遠離人，人對於道，就像魚對於水，未曾須臾離開過。只是因為迷失自己而追逐外物，所以終身都在其中卻不知道。佛說大覺，儒說先覺，大概就是覺悟這個啊。", "過去有人說過：『自古至今應沒有墜落的，分明就在眼前。』又說：『大道只在目前，只是目前難以見到。想要認識大道的真體，不離聲色言語。』又說：『夜夜抱著佛睡覺，早上還一起起床。』", "English version", "Visited Shaoshan Gao (person's name). When about to leave office, he bid farewell to Shaoshan. Shaoshan said, 'With your dedication, why worry about not attaining enlightenment? In the future, you may encounter extraordinary states and boundless joy. You should quickly gather yourself. If you can gather yourself, you will become a vessel of the Dharma; if you cannot, you will suffer from restlessness and mental derangement.'", "Not long after, he visited Zhihai Yi (person's name) and inquired about the causes and conditions. Zhihai Yi said, 'The ancients said, 'Ordinary mind is the Way.' You, throughout the twelve periods of the day, emit light and shake the earth without realizing it, seeking externally, becoming increasingly distant.'", "Chen Yi (person's name) was puzzled and did not understand. One night, entering the meditation room, Zhihai Yi held up the Venerable Poluoti (person's name) facing the incense, and asked Chen Yi with the words 'The king sees his nature and is the Buddha.' Chen Yi could not answer and returned to his room with great doubt. At the fifth watch, upon awakening, he recalled the event and saw various extraordinary phenomena, inside and out, completely clear. The six senses trembled, heaven and earth revolved, like clouds parting to reveal the moon, and he was overjoyed beyond measure. Suddenly, he remembered Shaoshan's (person's name) instructions and suppressed his joy.", "When dawn broke, he told Zhihai Yi in detail what he had realized. Zhihai Yi said, 'You must be able to use it to truly attain it.' Chen Yi asked, 'Must it be practiced?' Zhihai Yi sternly said, 'What is this matter that you speak of practice!' Chen Yi silently understood.", "Therefore, he wrote 'Mingdao Yu Ru Pian' (Enlightening the Way to Instruct Scholars) to warn the world, saying, 'Enlightening the Way lies in seeing one's nature. What I have realized is simply seeing one's nature. Mencius said, 'The mouth to taste, the eye to color, the ear to sound, the nose to smell, the four limbs to comfort, this is human nature.' Yangzi said, 'Seeing, hearing, speaking, appearance, thinking, are all inherent in nature.'", "If one can recognize these, one can understand the Way. One should know that the Way is not far from people. People are to the Way as fish are to water, never separated for a moment. It is only because they are lost in themselves and pursue external things that they remain in it throughout their lives without knowing it. The Buddha speaks of great awakening, and the Confucians speak of prior awakening, which is probably awakening to this.", "In the past, someone said, 'From ancient times to the present, there should be no falling away; it is clearly before our eyes.' And also said, 'The Great Way is right before our eyes, but it is difficult to see at present. If you want to know the true essence of the Great Way, it is inseparable from sound, form, speech, and language.' And also said, 'Every night I sleep embracing the Buddha, and every morning I wake up with him.'", "起倒鎮相隨，語
默同居止。欲識佛去處。只這語聲是。此佛者之語。道為最親者。立則見其參於前也。在輿則見其倚于衡也。瞻之在前也。忽焉在後也。取之左右逢其原也。此儒者之語。道最邇者。奈何此道惟可心傳。不立文字。故世尊拈花。而妙心傳於迦葉。達磨面壁。而宗旨付于神光。六葉既敷。千花競秀。分宗列派。各有門庭。故或瞬目揚眉。擎拳舉指。或行棒行喝。豎拂拈槌。或持乂張弓。輥毬舞笏。或拽石搬土。打鼓吹毛。或一默一言。一噓一笑。乃至種種方便。皆是親切為人。然只為太親故。人多罔措。瞥然見者。不隔絲毫。其或沉吟。迢迢萬里。欲明道者。宜無忽焉。祖祖相傳。至今不絕。真得吾儒。所謂憤而不發。開而不違者矣。余之有得實在此門。反思吾儒。自有此道良哉。孔子之言。默而識之。一以貫之。故目擊而道存。指掌而意喻。凡若此者。皆合宗門之妙旨。得教外之真機。然而孔子之道。傳之子思。子思傳之孟子。孟子既沒。不得其傳。而所以傳於世者。特文字耳。故余之學。必求自得而後已。幸餘一夕開悟。凡目之所見。耳之所聞。心之所思。口之所談。手足之所運動。無非妙者。得之既久。日益見前。每以與人。人不能受。然後知其妙。道果不可以文字傳也。嗚呼。是道也。有其人則傳。無其人則絕
【現代漢語翻譯】 現代漢語譯本 （僧人）默默地共同居住生活。想要知道佛（Buddha）的去處，就在這說話的聲音中。這位佛所說的話，道是最親近的。站立時，（道）就顯現在你的面前。坐在車上，（道）就靠在車前的橫木上。看著好像在前面，忽然又好像在後面。從左右去尋找，總能找到它的源頭。這是儒家所說的，道是最接近人的。無奈的是，這種道只能用心來傳授，不能用文字來表達。所以世尊（釋迦牟尼佛的尊稱，Sakyamuni Buddha）拈花微笑，妙法就傳給了迦葉（Mahakasyapa，釋迦牟尼十大弟子之一）。達磨（Bodhidharma，禪宗始祖）面壁九年，將宗旨傳給了神光（慧可，禪宗二祖）。六祖慧能之後，禪宗各派像千花競相開放，各自有自己的門庭。所以，有的眨眼揚眉，有的舉拳抬指，有的用棒喝，有的豎拂拈槌，有的持乂張弓，有的輥毬舞笏，有的搬石運土，有的打鼓吹毛，有的沉默不語，有的開口說話，有的嘆息，有的微笑，乃至種種方便，都是爲了親切地幫助人們開悟。然而正因為太親切了，人們反而不知所措。一下子見到的人，毫不隔閡。如果沉吟不決，就相隔遙遠。想要明白道的人，不應該忽略它。祖師們代代相傳，直到今天也沒有斷絕，真正得到了我們儒家所說的『想說卻說不出來，想開導卻不違背本心』的境界。我（作者）的領悟實際上就在這個門徑中。反思我們儒家，本來就有這種道啊！孔子說，『默默地記在心裡』，『用一個道理貫穿所有』，所以『親眼看到就能明白道』，『指著手掌就能領會意思』。凡是像這樣的，都符合禪宗的妙旨，得到了教外的真機。然而孔子的道，傳給了子思，子思傳給了孟子。孟子去世后，就失去了真傳，而流傳於世的，只是文字而已。所以我的學習，一定要追求自己領悟才能停止。幸運的是，我有一天開悟了，凡是眼睛看到的，耳朵聽到的，心裡想到的，口裡談到的，手腳的運動，無一不是妙道。得到它很久之後，日益顯現在眼前。每次告訴別人，別人都不能接受，然後才知道它的妙處，道果然不能用文字來傳達啊！唉！這種道啊，有適合的人就能傳下去，沒有適合的人就會斷絕。
【English Translation】 English version They dwell together in silence. If you wish to know where the Buddha (Buddha) is, it is in this very sound of speech. The words of this Buddha speak of the Way as the most intimate. When standing, one sees it manifested before them. When riding in a carriage, one sees it leaning upon the crossbar. Looking ahead, it seems to be in front; suddenly, it is behind. Seeking it to the left and right, one always encounters its source. This is what the Confucians speak of, the Way as the closest thing. Alas, this Way can only be transmitted mind to mind, not established in writing. Therefore, when the World-Honored One (respectful title for Sakyamuni Buddha) twirled a flower, the wondrous mind was transmitted to Mahakasyapa (one of the ten great disciples of Sakyamuni). Bodhidharma (founder of Zen Buddhism) faced the wall for nine years, and the essence of the teaching was entrusted to Shenguang (Huike, the Second Patriarch of Zen). After the Sixth Patriarch Huineng, the various schools of Zen blossomed like a thousand flowers, each with its own distinct path. Thus, some blink and raise their eyebrows, some clench their fists and raise their fingers, some use the staff and shout, some raise the whisk and tap the mallet, some hold the Yi and draw the bow, some roll the ball and dance with the tablet, some haul stones and move earth, some beat drums and blow hairs, some are silent, some speak, some sigh, some smile, and so on, with all sorts of expedient means, all for the sake of intimately helping people. Yet, precisely because it is so intimate, people are often at a loss. Those who see it in a flash are not separated by a hair's breadth. Those who hesitate are separated by vast distances. Those who wish to understand the Way should not neglect it. The patriarchs have transmitted it from generation to generation, and it has not been cut off to this day, truly attaining what our Confucians call 'wanting to speak but unable to, wanting to guide but not violating one's heart.' My (the author's) understanding is actually in this path. Reflecting on our Confucianism, it inherently possesses this Way! Confucius said, 'Silently remember it,' 'Penetrate all with one principle,' so 'seeing with one's own eyes, one can understand the Way,' 'pointing to the palm, one can grasp the meaning.' All such things accord with the wondrous essence of the Zen school and attain the true opportunity beyond the teachings. However, the Way of Confucius was transmitted to Zisi, and Zisi transmitted it to Mencius. After Mencius died, the true transmission was lost, and what was passed down to the world was merely writing. Therefore, my learning must seek self-realization before it can cease. Fortunately, I had an awakening one evening, and everything that my eyes see, my ears hear, my mind thinks, my mouth speaks, and the movements of my hands and feet are all the wondrous Way. Having attained it for a long time, it increasingly appears before me. Every time I tell others, they cannot accept it, and then I realize its wonder. The Way truly cannot be transmitted through writing! Alas! This Way, if there is a suitable person, it will be transmitted; if there is no suitable person, it will be cut off.
。余既得之矣。誰其似之乎。終余之身。而有其人耶。無其人耶。所不可得而知也。故為記頌歌語以流播其事。而又著此篇。以諭吾徒云。
贊曰。儒釋從來元一貫。祇為時人眼不開。雖然如是。昔高峰和尚。嘗舉六祖不會佛法公案。頌曰。祖師不會禪。夫子不識字。棒打石人頭。嚗嚗論實事。恁么看來。劉居士也須惜取眉毛好。
孫比部(楊岐方會禪師法嗣)
比部孫居士。因楊岐方會禪師來謁。值視斷次。孫曰。某為王事所牽。何繇免離。會指曰。委悉得么。孫曰。望師點破。會曰。此是比部。弘願深廣。利濟群生。孫曰。未審如何。會示以偈曰。應現宰官身。廣弘悲願。深為人重。指處棒下血淋淋。孫於此有省。
提刑楊畋
在楊岐山下過。方會禪師出接。畋問。和尚法嗣何人。曰。慈明大師。曰。見個甚麼道理便法嗣他。曰。共缽盂吃飯。曰。與么則不見也。會捺膝。曰。甚麼處是不見。畋大笑。會曰。須是提刑始得。又曰。請入院燒香。畋曰。卻待回來。會乃獻茶信。畋曰。這個卻不消得。有甚干爆爆底禪。希見示些子。會指茶信曰。這個尚自不要。豈況干爆爆底禪。畋擬議。會呈頌曰。示作王臣佛祖。罔指為指迷源。殺人無數。畋曰。和尚為甚麼就身打劫。會曰。元來是
【現代漢語翻譯】 現代漢語譯本：我已經領悟了這個道理。誰能像我一樣呢？我活著的時候，會有這樣的人出現嗎？還是不會有呢？這是無法知道的。所以寫下這篇記頌歌語來流傳這件事，並且寫下這篇文章來告訴我的弟子們。
讚語說：儒家和佛家從來都是一脈相承的，只是因為世人的眼光沒有打開。雖然是這樣，以前高峰和尚，曾經舉六祖慧能（禪宗六祖）不會佛法的公案，頌揚說：『祖師不會禪，夫子不識字，棒打石人頭，嚗嚗論實事。』這麼看來，劉居士也應該好好珍惜自己的眉毛啊（意指不要輕易錯過開悟的機會）。
孫比部（楊岐方會禪師的法嗣）：
比部孫居士，因為楊岐方會禪師來拜訪。正趕上他審理案件。孫居士說：『我被王事所牽累，怎樣才能免於脫身呢？』方會禪師指著他說：『完全明白了（指明白自己身負的責任）嗎？』孫居士說：『希望禪師點破。』方會禪師說：『這就是比部，弘揚大愿，廣泛地利益眾生。』孫居士說：『不知道該怎麼做。』方會禪師用偈語開示說：『應化顯現宰官身，廣弘悲願，深為人重。指處棒下血淋淋。』孫居士因此有所領悟。
提刑楊畋：
（楊畋）在楊岐山下經過，方會禪師出來迎接。楊畋問：『和尚的法嗣是誰？』（方會禪師）說：『是慈明大師。』（楊畋）問：『見到了什麼道理就做法嗣了呢？』（方會禪師）說：『一起用缽吃飯。』（楊畋）說：『這樣看來什麼也沒見到啊。』（方會禪師）拍了一下膝蓋，說：『什麼地方是沒見到？』楊畋大笑。（方會禪師）說：『必須是提刑才能這樣。』又說：『請入院燒香。』楊畋說：『等回來再說。』（方會禪師）於是獻上茶信。楊畋說：『這個卻不需要。有什麼乾巴巴的禪，希望開示一些。』（方會禪師）指著茶信說：『這個尚且不要，何況是乾巴巴的禪。』楊畋猶豫不決。（方會禪師）呈上頌詞說：『示作王臣佛祖，罔指為指迷源，殺人無數。』楊畋說：『和尚為什麼就地打劫？』（方會禪師）說：『原來是提刑。』
【English Translation】 English version: I have already attained it. Who is like me? Will there be such a person during my lifetime? Or will there not be? It is impossible to know. Therefore, I write this record, eulogy, and song to spread this matter, and also write this chapter to instruct my disciples.
The praise says: Confucianism and Buddhism have always been consistent, only because the eyes of the people of the time are not open. Although this is the case, in the past, the monk Gaofeng once cited the case of the Sixth Patriarch Huineng (the Sixth Patriarch of Zen) not understanding the Buddha-dharma, and praised it, saying: 'The Patriarch does not understand Zen, the Master does not recognize words, beating the stone man's head, arguing about the real thing.' Looking at it this way, Layman Liu should also cherish his eyebrows (meaning don't easily miss the opportunity to enlightenment).
Sun Bibei (a Dharma successor of Zen Master Yangqi Fanghui):
Layman Sun Bibei, because Zen Master Yangqi Fanghui came to visit. He was in the middle of judging a case. Layman Sun said, 'I am burdened by the affairs of the king, how can I be freed from it?' Zen Master Fanghui pointed at him and said, 'Do you fully understand (referring to understanding one's own responsibilities)?' Layman Sun said, 'I hope the Zen Master can point it out.' Zen Master Fanghui said, 'This is Bibei, promoting great vows, and benefiting all living beings extensively.' Layman Sun said, 'I don't know what to do.' Zen Master Fanghui instructed with a verse, saying: 'Manifesting the body of a minister, widely promoting compassionate vows, deeply respected by people. At the point of pointing, blood drips under the stick.' Layman Sun had some understanding because of this.
Prefectural Judge Yang Tian:
(Yang Tian) passed by the foot of Yangqi Mountain, and Zen Master Fanghui came out to greet him. Yang Tian asked, 'Who is the abbot's Dharma successor?' (Zen Master Fanghui) said, 'It is Master Ciming.' (Yang Tian) asked, 'What principle did you see to become his Dharma successor?' (Zen Master Fanghui) said, 'Eating with a bowl together.' (Yang Tian) said, 'Looking at it this way, you didn't see anything.' (Zen Master Fanghui) slapped his knee and said, 'What place is it that you didn't see?' Yang Tian laughed loudly. (Zen Master Fanghui) said, 'It must be a prefectural judge to be like this.' He also said, 'Please enter the monastery to burn incense.' Yang Tian said, 'Wait until I come back.' (Zen Master Fanghui) then offered tea. Yang Tian said, 'This is not needed. What kind of dry Zen is there, I hope to be shown some.' (Zen Master Fanghui) pointed to the tea and said, 'This is not needed, let alone dry Zen.' Yang Tian hesitated. (Zen Master Fanghui) presented a verse saying: 'Showing as a king, minister, Buddha, and ancestor, mistakenly pointing to the source of confusion, killing countless people.' Yang Tian said, 'Why does the abbot rob on the spot?' (Zen Master Fanghui) said, 'It turns out to be the prefectural judge.'
我家裡人。畋大笑。會曰。山僧罪過。
王安石
字介甫。與蔣山贊元游。如昆弟問祖師意旨。元不答。益扣之。元曰。公般若有障三。有近道之質。一更一兩生來。或得純熟。曰。愿聞其說。曰。公受氣剛大。世緣深。以剛大氣遭深世緣。必以身任天下之重。懷經濟之志。用舍不能必。則心未平。以未平之心。持經世之志。何時能一念萬年哉。又多怒而學問尚理。于道為所知愚。此其三也。特視名利如脫髮。甘澹泊如頭陀。此為近道。且當以教乘滋茂之。可也。石再拜受教。及貴震天下。無月無耗。元未嘗發視罷政府。舟至石頭。入寺已。二鼓。元出迎。一揖而退。石坐東偏。從官賓客滿座。石環視問師所在。侍者曰。已𥨊久矣。
贊曰。嘗讀楊岐參石霜。至幽鳥語喃喃。辭云入亂峰。便覺通身汗下。厥後臨濟一宗。惟楊岐子孫獨盛。悉符異日。兒孫滿天下之記。蓋源遠流長。理勢所必至耳。當時無論勘驗衲子。跡其煅煉。孫居士數語亦大煞誵訛。還委悉么。直饒玄會。得猶是眼中沙。又曰。楊提刑雖師承無據。乃作家相見。個是老手。王介甫。即宗眼未開。然虛心訪道亦自可人。 青蓮居士對
居士分燈錄捲上 卍新續藏第 86 冊 No. 1607 居士分燈錄
居士分
【現代漢語翻譯】 現代漢語譯本： 『我家裡人』，眾人大笑。慧（會）禪師說：『山僧罪過。』
王安石（1021年-1086年）
字介甫。王安石與蔣山贊元禪師交遊，情同昆仲，（王安石）問贊元禪師祖師西來意。贊元禪師不回答，王安石更加懇切地追問。贊元禪師說：『您的般若智慧有三個障礙，但也有接近道的資質。如果能一生一世不斷修行，或許可以達到純熟的境界。』王安石說：『希望聽您詳細說說。』贊元禪師說：『您稟賦剛強，世俗因緣深厚。以剛強的稟賦遭遇深厚的世俗因緣，必定會以自身承擔天下的重任，懷有經世濟民的志向。但任用或捨棄不由自己決定，那麼內心就無法平靜。以不平靜的內心，懷抱經世濟民的志向，何時才能一念達到萬年之久呢？又多有怒氣，而學問又偏重於義理，對於道來說，是自以為是的愚昧。這就是您的三個障礙。』（您）特別看輕名利如同脫落的頭髮，甘於淡泊如同苦行僧，這就是接近道的資質。應該用佛法教義來滋養它，就可以了。』王安石再次拜謝接受教誨。等到王安石顯貴震動天下，每個月都沒有停止對贊元禪師的供養。贊元禪師從未主動探望過他。王安石罷免宰相職務后，乘船到達石頭城，進入寺廟時，已經是二更時分。贊元禪師出來迎接，一揖之後就退下了。王安石坐在東邊的位置，隨從官員賓客坐滿了座位。王安石環顧四周，詢問禪師在哪裡。侍者說：『已經離開很久了。』
贊曰：曾經讀過楊岐禪師參訪石霜禪師的公案，讀到『幽鳥語喃喃，辭云入亂峰』，便覺得全身汗下。此後臨濟宗一脈，只有楊岐禪師的子孫最為興盛，完全應驗了日後『兒孫滿天下』的預言。這大概是源遠流長，理勢必然達到的結果。當時無論是勘驗學僧，追溯其鍛鍊的功夫，孫居士的幾句話也大大地偏離了。還明白嗎？即使是玄妙的領會，也仍然是眼中的沙子。』又說：『楊提刑雖然師承沒有依據，卻是作家的相見，是個老手。王介甫（王安石），即使宗門眼目未開，但虛心訪道也還是可取的。』——青蓮居士評
《居士分燈錄》捲上 卍新續藏第 86 冊 No. 1607 《居士分燈錄》
《居士分燈錄》
【English Translation】 English version: 『My family members,』 everyone laughed loudly. Chan Master Hui (會) said, 『This mountain monk is at fault.』
Wang Anshi (王安石) (1021-1086)
Styled Jie Fu (介甫). Wang Anshi (王安石) was friends with Chan Master Zan Yuan (贊元) of Jiangshan (蔣山), like brothers. (Wang Anshi) asked Chan Master Zan Yuan (贊元) about the meaning of the Patriarch's coming from the West. Chan Master Zan Yuan (贊元) did not answer. Wang Anshi (王安石) asked even more earnestly. Chan Master Zan Yuan (贊元) said, 『Your Prajna wisdom has three obstacles, but you also have the qualities of approaching the Dao. If you can cultivate continuously throughout your life, perhaps you can reach a state of purity. Wang Anshi (王安石) said, 『I hope to hear you explain it in detail.』 Chan Master Zan Yuan (贊元) said, 『You are endowed with strength and have deep worldly connections. With a strong endowment encountering deep worldly connections, you will surely take on the heavy responsibility of the world, harboring the ambition to govern the country and benefit the people. But if your employment or dismissal is not up to you, then your heart cannot be at peace. With an unpeaceful heart, harboring the ambition to govern the country and benefit the people, when can you achieve a single thought lasting ten thousand years? Furthermore, you are often angry, and your learning focuses on principles, which, in terms of the Dao, is self-righteous ignorance. These are your three obstacles.』 (You) especially disregard fame and fortune like falling hair, and are content with simplicity like an ascetic monk, which is the quality of approaching the Dao. You should nourish it with the teachings of Buddhism, and that will be fine.』 Wang Anshi (王安石) bowed again and accepted the teaching. When Wang Anshi (王安石) became prominent and shook the world, he never stopped making offerings to Chan Master Zan Yuan (贊元) every month. Chan Master Zan Yuan (贊元) never took the initiative to visit him. After Wang Anshi (王安石) was dismissed from the position of prime minister, he arrived at Stone City (石頭城) by boat. When he entered the temple, it was already the second watch of the night. Chan Master Zan Yuan (贊元) came out to greet him, bowed once, and then withdrew. Wang Anshi (王安石) sat in the eastern position, and the accompanying officials and guests filled the seats. Wang Anshi (王安石) looked around and asked where the Chan Master was. The attendant said, 『He has been gone for a long time.』
Commentary: I once read the story of Chan Master Yangqi (楊岐) visiting Chan Master Shishuang (石霜), and when I read 『A secluded bird chirps softly, leaving the clouds and entering the chaotic peaks,』 I felt sweat all over my body. After that, in the Linji (臨濟) lineage, only the descendants of Chan Master Yangqi (楊岐) flourished the most, completely fulfilling the prophecy of 『descendants filling the world』 in the future. This is probably the result of a long history and the inevitable trend of events. At that time, regardless of examining the monks and tracing their training, the words of Layman Sun (孫居士) were greatly misleading. Do you understand? Even a profound understanding is still sand in the eyes.』 It is also said: 『Although Criminal Judge Yang (楊提刑)'s lineage is not based on evidence, it is a meeting of masters, a veteran. Wang Jie Fu (王介甫) (Wang Anshi), even if the Dharma eye of the sect has not been opened, his humility in seeking the Dao is still commendable.』 - Commented by Layman Qinglian (青蓮居士)
『Layman's Record of Distributing the Lamp』, Volume 1 Supplement to the Buddhist Canon, Volume 86, No. 1607, 『Layman's Record of Distributing the Lamp』
『Layman's Record of Distributing the Lamp』
燈錄卷下
云間 心空 朱時恩 輯
同郡 心岫 王元瑞 閱
李端愿(達觀曇穎禪師法嗣)
節使李端愿。兒時在館舍常閱禪書。長雖婚宦。然篤志祖道。遂於後圃築室類蘭若。邀曇穎禪師處之。朝夕咨參。至忘𥨊食。穎一日視愿曰。非示現力。豈致爾耶。柰無個所入何。愿問曰。天堂地獄。畢竟是有是無。穎曰。諸佛向無中說有。眼見空華。太尉就有里尋無。手搘水月。堪笑眼前。見牢獄不避心外。聞天堂欲生殊。不知忻怖在心。善惡成境。太尉但了自心。自然無惑。曰。心如何了。曰。善惡都莫思量。曰。不思量后。心歸何所。曰。且請太尉歸宅。又問。人死。心歸何處。曰。未知生。焉知死。曰。生則端愿已知。曰。生從何來。愿擬議。穎揕其胸曰。祇在這裡。思量個甚麼。曰。會也。曰。作么生會。曰。只知貪程。不覺蹉路。穎拓開曰。百年一夢。今朝方省。愿說偈曰。三十八歲。懵然無知。及其有知。何異無知。滔滔汴水。隱隱隋堤。師其歸矣。箭浪東馳。
贊曰。有知無知。木馬夜嘶。
趙抃(佛慧法泉禪師法嗣)
趙抃。字悅道。自號知非子。晝之所為。夜必焚香告天。宋至和中為侍御。彈劾不避貴戚。居嘗以一琴一鶴自隨。有僧上詩曰。須向維摩頂
上行。嗣後擯去聲色。繫心宗教。從天缽寺重元禪師問道。會佛慧法泉居衢之南禪。抃日參扣。泉未嘗容措一詞。后牧青州政事之餘。多宴坐。忽大雷震。即契悟作偈曰。默坐公堂虛隱幾。心源不動湛如水。一聲霹靂頂門開。喚起從前自家底。舉頭蒼蒼喜復喜。剎剎塵塵無不是。中下之人不得聞。妙用神通而已矣。泉聞笑曰。趙悅道撞彩耳富。鄭公弼。初于宗門。未有所趣。抃勉之。書曰。抃思西方聖人教外別傳之法。不為中下根機之所設也。上智則頓悟而入。一得永得。愚者則迷。而不復千差萬別。惟佛與祖以心傳心。其利生接物。而不得已者。遂有棒喝拳指。揚眉瞬目。拈椎豎拂。語言文字種種方便。去聖逾遠。諸方學徒。忘本逐末。棄源隨波。滔滔皆是。斯所謂可憐憫者矣。抃不佞。去年秋。初在青州。因有所感。既已稍知本性無欠無餘。古人謂安樂法門。信不誣也。比蒙太傅侍中。俾求禪錄。抃素出恩紀。聞之喜快。不覺手舞而足蹈。伏惟執事。富貴如是之極。道德如是之盛。福壽康寧如是之備。退休閑逸如是之高。其所未甚留意者。如來一大事因緣而已。今茲又復于真性有所悟入。抃敢為賀于門下也。年七十二致仕歸三衢。與山僧野老往來無間。名所居為高齋。題偈曰。腰佩黃金已退藏。箇中消息也尋常。
【現代漢語翻譯】 現代漢語譯本：此人後來摒棄了聲色犬馬，專心於宗教修行，跟隨天缽寺的重元禪師問道。又在衢州南禪拜見佛慧法泉禪師，每天都去參拜請教。法泉禪師卻從未對他講過一句開示。後來，他在擔任青州政事之餘，經常靜坐。忽然，一聲巨大的雷聲響起，他立刻開悟，作偈說：『默坐在公堂上，虛靠著幾案，心如止水般平靜。一聲霹靂，打開了頭頂的智慧之門，喚醒了從前本自具足的真我。抬頭仰望蒼天，心中充滿喜悅，每個剎那，每粒微塵，無不是真性的顯現。這種境界，中下根器的人無法理解，只有那些具有妙用神通的人才能體會。』法泉禪師聽后笑著說：『趙悅道真是走了大運啊！』鄭公弼最初對禪宗沒有什麼興趣，抃勸勉他，寫信說：『我認為西方聖人（指佛陀）教外別傳的法門，不是為中下根器的人設立的。上等智慧的人能夠頓悟而入，一旦獲得就永遠獲得；愚笨的人則會迷惑，並且千差萬別。只有佛和祖師以心傳心，爲了利益眾生，接引萬物，不得已才有了棒喝、拳打指點、揚眉瞬目、拈椎豎拂、語言文字等種種方便法門。這些方法離聖人的本意越來越遠，各地的學徒，捨本逐末，棄源隨波，到處都是這樣的人，真是可憐啊！』我不才，去年秋天，剛到青州時，因為有所感悟，已經稍微明白了本性是無欠無餘的，古人說的安樂法門，真實不虛啊。近來又蒙太傅侍中大人，讓我尋找禪錄，我一向出身于恩紀之家，聽到這個訊息，高興得手舞足蹈。我想您，富貴到了極點，道德如此興盛，福壽康寧如此完備，退休閑逸如此高尚，您還沒有十分留意的，恐怕就是如來的一大事因緣了。現在您又對真性有所領悟，我敢向您道賀。』七十二歲時辭官回到三衢，與山僧野老交往沒有隔閡，將住所命名為高齋，題詩說：『腰間佩戴的黃金已經退藏，其中的訊息也很平常。』 English version: Later, he abandoned sensual pleasures and devoted himself to religious practice, studying with Zen Master Chongyuan at Tianbo Temple. He also visited Zen Master Fahui Faquan at N禪 in Quzhou, seeking instruction daily. However, Faquan never offered him a single word of guidance. Later, while managing the affairs of Qingzhou, he often meditated. Suddenly, a great thunderclap struck, and he immediately attained enlightenment, composing a verse: 'Silently sitting in the public hall, leaning on the desk, the mind is as still as water. A thunderbolt opens the gate on the top of my head, awakening the original self from the past. Looking up at the vast sky, joy fills my heart, every moment, every particle of dust, is nothing but the manifestation of true nature. This state cannot be understood by those of average or lower capacity, only those with wondrous spiritual powers can comprehend it.' Upon hearing this, Zen Master Faquan smiled and said, 'Zhao Yuedao has truly struck gold!' Zheng Gongbi initially had little interest in Zen, but Bian encouraged him, writing: 'I believe that the special transmission outside the scriptures of the Western Sage (Buddha) is not intended for those of average or lower capacity. Those with superior wisdom can attain sudden enlightenment and gain it forever; the foolish will be confused and endlessly different. Only the Buddha and the Patriarchs transmit mind to mind, and in order to benefit beings and guide all things, they have no choice but to use methods such as shouts, blows, pointing fingers, raising eyebrows, winking eyes, raising a gavel, raising a whisk, and various expedient means of language and writing. These methods are increasingly distant from the original intention of the sages, and students everywhere abandon the root and pursue the branches, forsake the source and follow the waves, all are like this, it is truly pitiful!' I, unworthy as I am, last autumn, when I first arrived in Qingzhou, because of some feeling, I already slightly understood that the original nature is without lack or excess, the ancient people said the Dharma gate of peace and happiness, it is true and not false. Recently, I was asked by Grand Tutor Shizhong to seek out Zen records, I have always come from a family of grace and discipline, hearing this news, I was so happy that I danced with my hands and feet. I think that you, wealth has reached the extreme, morality is so prosperous, blessings, longevity, health and peace are so complete, retirement and leisure are so high, what you have not paid much attention to, I am afraid is the great matter of cause and condition of the Tathagata. Now you have also gained some understanding of true nature, I dare to congratulate you. At the age of seventy-two, he resigned and returned to Sanqu, interacting with mountain monks and wild elders without any barriers, naming his residence Gaozhai, and writing a poem: 'The gold worn on the waist has already been retired, the news within is also ordinary.'
【English Translation】 English version: Later, he abandoned sensual pleasures and devoted himself to religious practice, studying with Zen Master Chongyuan at Tianbo Temple. He also visited Zen Master Fahui Faquan at N禪 in Quzhou, seeking instruction daily. However, Faquan never offered him a single word of guidance. Later, while managing the affairs of Qingzhou, he often meditated. Suddenly, a great thunderclap struck, and he immediately attained enlightenment, composing a verse: 'Silently sitting in the public hall, leaning on the desk, the mind is as still as water. A thunderbolt opens the gate on the top of my head, awakening the original self from the past. Looking up at the vast sky, joy fills my heart, every moment, every particle of dust, is nothing but the manifestation of true nature. This state cannot be understood by those of average or lower capacity, only those with wondrous spiritual powers can comprehend it.' Upon hearing this, Zen Master Faquan smiled and said, 'Zhao Yuedao has truly struck gold!' Zheng Gongbi initially had little interest in Zen, but Bian encouraged him, writing: 'I believe that the special transmission outside the scriptures of the Western Sage (Buddha) is not intended for those of average or lower capacity. Those with superior wisdom can attain sudden enlightenment and gain it forever; the foolish will be confused and endlessly different. Only the Buddha and the Patriarchs transmit mind to mind, and in order to benefit beings and guide all things, they have no choice but to use methods such as shouts, blows, pointing fingers, raising eyebrows, winking eyes, raising a gavel, raising a whisk, and various expedient means of language and writing. These methods are increasingly distant from the original intention of the sages, and students everywhere abandon the root and pursue the branches, forsake the source and follow the waves, all are like this, it is truly pitiful!' I, unworthy as I am, last autumn, when I first arrived in Qingzhou, because of some feeling, I already slightly understood that the original nature is without lack or excess, the ancient people said the Dharma gate of peace and happiness, it is true and not false. Recently, I was asked by Grand Tutor Shizhong to seek out Zen records, I have always come from a family of grace and discipline, hearing this news, I was so happy that I danced with my hands and feet. I think that you, wealth has reached the extreme, morality is so prosperous, blessings, longevity, health and peace are so complete, retirement and leisure are so high, what you have not paid much attention to, I am afraid is the great matter of cause and condition of the Tathagata. Now you have also gained some understanding of true nature, I dare to congratulate you.' At the age of seventy-two, he resigned and returned to Sanqu, interacting with mountain monks and wild elders without any barriers, naming his residence Gaozhai, and writing a poem: 'The gold worn on the waist has already been retired, the news within is also ordinary.'
時人要識高齋老。只是柯村趙四郎。復曰。切忌錯認臨終遺泉書。曰非老師平日警誨。至此必不得力矣。遂遍辭親友。其子㞦問後事。抃厲聲叱之。少頃語如平時。趺坐而化。壽七十七。謚清獻。泉悼以偈曰。仕也邦為瑞。歸歟世作程。人間金粟去。天上玉樓成。慧劍無纖缺。冰壺徹底清。春風瀫水路。孤月照云明。
贊曰。霹靂頂門開。有么有么喚。起自家底作么作么。趙悅道撞彩。卻較些子。雖然如是。放過則不可。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。
富弼(華嚴修颙禪師法嗣)
富弼。字彥國。河南人。慶曆中。與文彥博並相。封鄭國公。繇趙清獻䇿勵之。后晝夜精進。方鎮亳州。時聞修颙法席之盛。往質所疑。見颙登座。顧視如象王。迴旋已微有得。因執弟子禮。請為入室。颙見即曰。相公已入來。富弼猶在外。弼聞汗流浹背。即大悟。尋以偈寄圓照本曰。一見颙公悟入深。因緣傳得老師心。江山千里雖云隔。目對靈光與妙音。又迎颙館于州治。咨以心法。別後答颙書有曰。弼遭遇和尚。即無始以來忘失事。一旦認得此後。定須拔出生死海。不是尋常恩。知雖盡力道斷道。不出也。每念古尊宿。始初在本師處。動是三二十年。少者亦是十數年。日夕侍奉。
【現代漢語翻譯】 現代漢語譯本 當時有人想認識高齋老（指趙抃）。（人們說）他只是柯村的趙四郎（趙抃）。趙抃又說：『切記不要錯認我臨終時留下的泉字。』（他的學生）說：『如果不是老師您平日的警示教誨，到了這個時候一定使不上力啊。』於是趙抃遍辭親友。他的兒子問他身後的事，趙抃厲聲呵斥了他。過了一會兒，趙抃說話如平時一樣，跏趺而坐圓寂了。享年七十七歲，謚號清獻。圓照本禪師作偈悼念他說：『做官時為國家帶來祥瑞，歸隱時為世人作出榜樣。人間金粟如來離去，天上玉樓仙境建成。智慧之劍沒有絲毫缺損，冰壺之心徹底清澈。春風吹拂瀫水之路，孤單的月亮照耀著雲彩。』
讚語說：『霹靂從頭頂劈開，有沒有什麼要呼喚的？從自家心中生起的，要做什麼？』趙悅道撞上了好運，還算好些。雖然如此，放過也不可以。扇子突然跳上三十三天（佛教用語，指欲界六慾天之第二天），撞著了帝釋（佛教用語，帝釋天）的鼻孔。東海鯉魚捱了一棒，雨水像盆倒一樣傾瀉。
富弼（華嚴修颙禪師的法嗣）
富弼，字彥國，河南人。慶曆年間（1041-1048年），與文彥博一同擔任宰相，被封為鄭國公。這是由於趙清獻（趙抃）的策勵。後來他晝夜精進修行。在亳州擔任地方長官時，聽說修颙禪師的道場非常興盛，前去請教疑惑。見到修颙禪師登上法座，顧盼之間如同象王一般，稍微有所領悟。於是行弟子之禮，請求進入內室請教。修颙禪師見到他就說：『相公已經進來了，富弼還在外面。』富弼聽了汗流浹背，立刻大悟。不久後作偈寄給圓照本禪師說：『一見颙公，悟入很深，因緣際會，傳得了老師的心。江山千里，雖然遙遠阻隔，卻能面對靈光和妙音。』他又迎接修颙禪師到州府居住，請教心法。分別后回覆修颙禪師的信中寫道：『富弼我遇到和尚您，就好像無始以來忘記的事情，一旦認識了之後，一定要拔出生死苦海，這不是尋常的恩情。知道即使盡力也難以完全表達。』常常想到古代的尊宿，最初在本師處，動輒就是三二十年，少則也是十幾年，日夜侍奉。
【English Translation】 English version At that time, people wanted to know Elder Gaozhai (referring to Zhao Bian). (People said) he was just Zhao Silang of Ke Village (Zhao Bian). Zhao Bian further said: 'Be sure not to mistake the 'Quan' character I leave behind at my death.' (His student) said: 'If it weren't for your usual warnings and teachings, teacher, I certainly wouldn't be able to use them at this moment.' Thereupon, Zhao Bian bid farewell to relatives and friends. His son asked him about matters after his death, and Zhao Bian sternly rebuked him. After a while, Zhao Bian spoke as usual, sat in the lotus position, and passed away. He lived to be seventy-seven years old and was posthumously named Qingxian. Zen Master Yuanzhao Ben composed a verse in mourning, saying: 'When serving as an official, he brought auspiciousness to the country; when returning to seclusion, he set an example for the world. The Golden粟 Tathagata has departed from the human realm, and the Jade Pavilion paradise has been built in the heavens. The sword of wisdom has no flaws, and the heart of the ice pot is thoroughly clear. The spring breeze blows along the path of the Hu River, and the solitary moon shines on the clouds.'
The eulogy says: 'A thunderbolt splits open the top of the head, is there anything to call out? What arises from one's own mind, what is to be done?' Zhao Yuedao stumbled upon good luck, which is somewhat better. Although this is so, letting it go is not permissible. The fan suddenly jumps up to the Thirty-three Heavens (Buddhist term, referring to the second heaven of the six desire heavens in the desire realm), bumping into the nose of Sakra (Buddhist term, Indra). A carp from the East Sea is struck with a stick, and the rain pours down like an overturned basin.'
Fu Bi (Dharma heir of Zen Master Xiuyong of Huayan)
Fu Bi, styled Yanguo, was a native of Henan. During the Qingli period (1041-1048), he served as prime minister alongside Wen Yanbo and was enfeoffed as Duke of Zheng. This was due to the encouragement of Zhao Qingxian (Zhao Bian). Later, he diligently cultivated day and night. While serving as a local official in Bozhou, he heard of the flourishing of Zen Master Xiuyong's Dharma assembly and went to inquire about his doubts. Upon seeing Zen Master Xiuyong ascend the Dharma seat, his gaze and demeanor were like those of an elephant king, and he gained some understanding. Thereupon, he performed the rites of a disciple and requested to enter the inner chamber for instruction. Zen Master Xiuyong, upon seeing him, said: 'The Duke has already entered, but Fu Bi is still outside.' Upon hearing this, Fu Bi broke out in a sweat and immediately attained great enlightenment. Soon after, he composed a verse and sent it to Zen Master Yuanzhao Ben, saying: 'Upon seeing Master Yong, I deeply realized, through karmic conditions, I received the teacher's heart. Although the mountains and rivers are thousands of miles apart, I can face the spiritual light and wonderful sound.' He also welcomed Zen Master Xiuyong to reside in the state government and sought instruction on the mind Dharma. In a letter replying to Zen Master Xiuyong after their separation, he wrote: 'I, Fu Bi, encountered the Venerable One, it is as if a matter forgotten since beginningless time, once recognized, one must pull oneself out of the sea of birth and death, this is no ordinary kindness.' He often thought of the ancient venerable monks, who initially stayed with their teachers for thirty or twenty years, or at least ten years, serving them day and night.
聞道聞法。方得透頂透底。卻思弼兩次蒙和尚垂顧。共得兩個月請益。更作聰明過人。能下得多少工夫。若非和尚巧設方便。著力摘發。何繇見個涯岸。復寄書本曰。弼留心祖道。為日已久。常恨不遇明眼人開發。蒙陋昨幸守毫。與穎州接境。請得颙師下訪相聚。幾月以慈悲方便之力。令有悟處。會結夏逼日。四月初。遽且歸穎。其于揩磨淘汰。則殊未有功。衰病相。仍昏鈍難入。昔古靈師所謂不期臨老。得聞極則事見之。于弼今日矣。弼雖得法颙師。然本源繇老和尚而來。宗派甚的必須。亦欲成持。更望垂慈攝受。遠賜接引。未至令至。則為南嶽下龐蘊。百丈下裴休也。後奏署颙師。號颙上堂。謝語有曰。彼一期之誤。我亦將錯而就錯。弼作偈贊曰。萬木千花欲向榮。臥龍猶未出滄溟。彤雲彩霧呈嘉瑞。依舊南山一色青。
文彥博
字寬夫。介休人。歷事四朝。出入將相五十餘年。官至太師。封潞國公。守洛陽。日嘗致齋往龍安寺瞻禮聖像。忽見像壞墮地。略不加敬。但瞻視而出。旁有僧曰。何不作禮。博曰。像既壞。吾將何禮。僧曰。譬如官路土人。掘以為像。智者知路土。凡人謂像。生後來官。欲行。還將像填路。像本不生滅。路亦無新故。博聞之有省。以使相鎮北京時。與天缽寺重元禪師善。一
【現代漢語翻譯】 現代漢語譯本： 聽聞真理，學習佛法，才能徹底明白。回想當初弼兩次蒙受和尚您的垂顧，總共得到兩個月的教誨。即使我自作聰明，又能下多少功夫呢？如果不是和尚您巧妙地設定方便法門，著力地啓發，我怎麼能見到佛法的邊際呢？您又寄來書本說：『弼留心於祖師的道法已經很久了，常常遺憾沒有遇到有眼光的明師來開發。我這個見識淺陋的人，昨天有幸守護在毫州，與穎州接壤，請得颙（yóng）師前來拜訪相聚。幾個月來，他以慈悲方便的力量，使我有所領悟。適逢結夏安居的日子臨近，四月初，他匆忙地返回穎州。』他在擦拭磨練方面，實在還沒有什麼功效。衰老多病的樣子，仍然昏聵遲鈍難以開悟。以前古靈禪師所說的『沒想到老了，才聽到最究竟的道理』，今天應驗在我身上了。我雖然從颙師那裡得到了佛法，然而本源還是從老和尚您這裡來的。宗派傳承非常明確，必須堅持。更希望您慈悲攝受，遠遠地接引我。如果能達到那種境界，我就像是南嶽下的龐蘊（Páng Yùn），百丈下的裴休（Péi Xiū）了。後來上奏朝廷，授予颙師稱號。颙師上堂說法，感謝的話語中說：『他一時的錯誤，我也將錯就錯。』弼作偈讚頌說：『萬木千花想要向榮生長，臥龍卻還未從滄溟中出來。彤雲彩霧呈現吉祥的徵兆，依舊是南山一片青色。』
文彥博（Wén Yànbó）
字寬夫（Kuānfū），介休（Jièxiū）人。歷經四朝，出入朝廷擔任將相五十年多年，官至太師，封為潞國公（Lù Guógōng）。鎮守洛陽（Luòyáng）時，每天都齋戒后前往龍安寺（Lóng'ānsì）瞻仰聖像。忽然看見佛像損壞倒在地上，（文彥博）稍微沒有加以敬意，只是看看就出去了。旁邊有僧人說：『為什麼不作禮呢？』文彥博說：『佛像既然已經損壞，我將向什麼作禮呢？』僧人說：『比如官路上的當地人，挖掘泥土做成佛像。有智慧的人知道那是路上的泥土，凡夫卻說是佛像。後來來的官員，想要通行，還要把佛像填到路里。佛像本沒有生滅，路也沒有新舊。』文彥博聽了有所領悟。以使相的身份鎮守北京（Běijīng）時，與天缽寺（Tiānbōsì）的重元禪師（Chóngyuán Chánshī）交好。
【English Translation】 English version: Hearing the truth and learning the Dharma are the only ways to understand thoroughly. Reflecting on how I, Bi, twice received the venerable monk's attention, gaining a total of two months of instruction. Even if I consider myself clever, how much effort can I truly put in? If it weren't for the venerable monk's skillful use of expedient methods and vigorous enlightenment, how could I have seen the edge of the Dharma? You also sent books, saying: 'Bi has been mindful of the ancestral path for a long time, often regretting not encountering a wise teacher to develop it. I, in my shallow ignorance, was fortunate yesterday to be stationed in Haozhou, bordering Yingzhou, and invited Master Yong (Yóng) to visit and gather. For several months, he used the power of compassion and skillful means to give me some understanding.' As the summer retreat approached, at the beginning of the fourth month, he hurriedly returned to Yingzhou. In terms of wiping and polishing, there has been no real progress. My aging and sickly appearance remains dull and difficult to enlighten. As the ancient Master Guling said, 'Unexpectedly, in old age, I heard the ultimate truth,' which is now fulfilled in me, Bi. Although I received the Dharma from Master Yong, the source ultimately comes from the venerable monk. The lineage is very clear and must be upheld. I further hope for your compassionate acceptance and distant guidance. If I can reach that state, I will be like Pang Yun (Páng Yùn) under Nanyue and Pei Xiu (Péi Xiū) under Baizhang.' Later, he memorialized the court and granted Master Yong a title. When Master Yong ascended the Dharma seat, his words of thanks included: 'His momentary mistake, I will also take the wrong and make it right.' Bi composed a verse in praise: 'Ten thousand trees and a thousand flowers want to flourish, but the sleeping dragon has not yet emerged from the vast sea. Auspicious omens appear in the colorful clouds and mist, and the Southern Mountain remains a single shade of green.'
Wen Yanbo (Wén Yànbó)
His courtesy name was Kuanfu (Kuānfū), and he was from Jiexiu (Jièxiū). He served four dynasties, entering and exiting the court as a general and minister for more than fifty years, reaching the position of Grand Tutor and being enfeoffed as the Duke of Lu (Lù Guógōng). When guarding Luoyang (Luòyáng), he would fast daily and go to Long'an Temple (Lóng'ānsì) to pay homage to the sacred image. Suddenly, he saw the Buddha image damaged and fallen to the ground, and he showed little reverence, merely looking at it and leaving. A monk nearby said, 'Why don't you pay respects?' Wen Yanbo said, 'Since the image is damaged, to what shall I pay respects?' The monk said, 'For example, the local people on the official road dig up earth to make a Buddha image. The wise know it is earth from the road, but ordinary people call it a Buddha image. Later officials who want to pass by will still fill the road with the image. The image has no birth or death, and the road has no new or old.' Wen Yanbo heard this and had an awakening. When he was stationed in Beijing (Běijīng) as an envoy, he became friends with Chan Master Chongyuan (Chóngyuán Chánshī) of Tianbo Temple (Tiānbōsì).
日元來謁別。博曰。師老矣。復何往。元曰。入滅去。博笑謂其戲語。躬自送之歸。與師弟言其道韻深穩。談笑有味。非常僧也。使人視之。果已坐脫。大驚歎異。時方盛暑。香風襲人。久之阇維。煙色白瑩。舍利無數。博親往臨觀。執上所賜白琉璃瓶。置座前祝曰。佛法果靈。愿舍利填吾瓶。言卒煙自空而降。布入瓶中。煙滅舍利如所愿。博自是慕道益力。恨知之暮。專念阿彌陀佛。晨香夜坐。未嘗少懈。每發願曰。愿我常精進。勤修一切善。愿我了心宗。廣度諸含識。乃與凈嚴法師集十萬人為凈土會。如如居士有頌讚曰。知君膽氣大如天。愿結西方十萬緣。不為一身求活計。大家齊上渡頭船。臨終安然唸佛而化。壽九十二。
歐陽修
字永叔。廬陵人。初不信佛。嘉祐六年。為參知政事。兼譯經潤文。使既登二府。多病。嘗夢至一所。十人冠冕環坐。一人曰。參政安得至此。宜速返舍。修出門數步。復往問曰。君等豈非釋氏。所謂十王者耶。曰。然。因問。世人飯僧造經。果有益乎。曰。安得無。既窹。病良已。自是始生信心。居洛時。游嵩山。卻僕吏。放意而往。至一寺。修竹滿軒。風物鮮美。修休于殿內。旁有老僧閱經自若。修問。誦何經。曰。法華。修曰。古之高僧臨死生之際。類皆談笑脫去
【現代漢語翻譯】 現代漢語譯本 日元來向博告別。博說：『您老了，還要去哪裡？』日元說：『入滅去。』博笑著認為是玩笑話，親自送他回去。博和師弟們談論日元的道行深厚穩重，談笑風生，不像一般的僧人。派人去看，果然已經坐化圓寂。大家非常驚訝讚歎。當時正值盛夏，香風襲人。很久之後進行火化，煙的顏色潔白光亮，舍利無數。博親自前去觀看，拿著皇上賞賜的白琉璃瓶，放在座位前祝願說：『佛法如果靈驗，希望舍利填滿我的瓶子。』話音剛落，煙從空中降落，進入瓶中。煙滅后，舍利如願以償。博從此更加努力地追求佛道，後悔知道得太晚，專心念誦阿彌陀佛，早晚燒香打坐，從不懈怠。他經常發願說：『愿我常常精進，勤奮地修習一切善事，愿我明瞭心宗，廣泛地度化一切眾生。』於是和凈嚴法師聚集十萬人舉行凈土法會。如如居士有頌詩讚揚說：『知道您膽氣大如天，願意結下西方極樂世界的十萬善緣。不為自身尋求活命的打算，大家一起登上渡船。』臨終時安詳地念佛而逝，享年九十二歲。
歐陽修
字永叔，廬陵人。起初不信佛。嘉祐六年（1061年），擔任參知政事，兼任譯經潤文。等到做了宰相，經常生病。曾經夢到去了一個地方，十個人戴著帽子坐在那裡。其中一人說：『參政怎麼能到這裡來？應該趕快回去。』歐陽修出門走了幾步，又回去問道：『你們難道是釋迦牟尼所說的十殿閻王嗎？』回答說：『是的。』於是問：『世人供養僧人、建造佛經，真的有益處嗎？』回答說：『怎麼會沒有呢？』醒來后，病就好了很多。從此開始產生信心。住在洛陽時，遊覽嵩山，辭退了僕人，隨意前往。到了一座寺廟，滿院都是竹子，景色優美。歐陽修在殿內休息，旁邊有個老僧人在看經書，神態自若。歐陽修問：『誦讀什麼經？』回答說：『《法華經》。』歐陽修說：『古代的高僧在面臨生死之際，大多談笑而逝。』
【English Translation】 English version Riyuan came to bid farewell to Bo. Bo said, 'You are old, where are you going?' Riyuan said, 'Going to enter Nirvana.' Bo smiled, thinking it was a joke, and personally sent him back. Bo and his fellow disciples discussed Riyuan's profound and steady Taoist practice, his pleasant conversation, unlike ordinary monks. He sent someone to check, and indeed he had already passed away in meditation. Everyone was very surprised and amazed. It was midsummer at the time, and a fragrant breeze was blowing. After a long time, cremation was performed, and the color of the smoke was white and bright, with countless sariras (relics). Bo personally went to watch, holding the white vaidurya (precious stone) bottle bestowed by the emperor, placed it in front of the seat and prayed, 'If the Buddha's teachings are effective, I hope the sariras fill my bottle.' As soon as he finished speaking, smoke descended from the sky and entered the bottle. After the smoke disappeared, the sariras were as desired. From then on, Bo worked harder to pursue the Buddhist path, regretting that he knew it too late, and devoted himself to reciting Amitabha Buddha, burning incense and meditating morning and night, never slackening. He often vowed, 'May I always be diligent, diligently cultivate all good deeds, may I understand the essence of mind, and widely liberate all sentient beings.' So he and Dharma Master Jingyan gathered 100,000 people to hold a Pure Land Dharma assembly. Layman Ruru had a poem praising him, 'Knowing that your courage is as great as the sky, willing to form 100,000 connections with the Western Pure Land. Not seeking a way to survive for oneself, everyone boards the ferry together.' He passed away peacefully while reciting the Buddha's name, at the age of ninety-two.
Ouyang Xiu
Ouyang Xiu, styled Yongshu, was from Luling. Initially, he did not believe in Buddhism. In the sixth year of the Jiayou era (1061 AD) of the Song Dynasty, he served as Canzhi Zhengshi (Deputy Chief Administrator) and concurrently as a reviser of sutra translations. After becoming a high-ranking official, he often fell ill. He once dreamed of going to a place where ten people wearing crowns were sitting. One of them said, 'How could Canzhi Zhengshi come here? You should quickly return.' Ouyang Xiu went out a few steps, then went back and asked, 'Are you the Ten Kings of Hell that Sakyamuni Buddha spoke of?' They replied, 'Yes.' So he asked, 'Do people benefit from supporting monks and building sutras?' They replied, 'How could they not?' After waking up, his illness improved a lot. From then on, he began to have faith. When living in Luoyang, he visited Mount Song, dismissed his servants, and went at will. He arrived at a temple, full of bamboo, with beautiful scenery. Ouyang Xiu rested in the hall, and an old monk next to him was reading scriptures, looking calm. Ouyang Xiu asked, 'What scripture are you reciting?' He replied, 'The Lotus Sutra.' Ouyang Xiu said, 'Ancient eminent monks mostly passed away with smiles on their faces when facing life and death.'
。何道致之。曰。定慧力耳。又問。今何寂寥無有。曰。古人唸唸定慧。臨終安得散亂。今人唸唸散亂。臨終安得定慧。修大嘆服。后以太子少師致仕。居穎州因穎守極。道修颙禪師德業。乃備饌延颙。既至。修遽問曰。浮圖之教何為者。颙乃款論。指妙揮微。優遊于華藏法界之都。從容於帝網明珠之內。修竦然曰。吾初不知佛書其妙至此。易簀時。召子弟切誡曰。吾生以文章名當世。力詆浮圖。今此衰殘。忽聞奧義。方將研究命也。柰何。汝等勉旃無蹈後悔。於是捐酒肉。徹聲色。灰心默坐。令老兵近寺。借華嚴經。讀至八卷。乃安坐而逝。
范鎮
字景仁。累官翰林學士。或問。鎮何以不信佛。鎮曰。爾必待我合掌膜拜。然後為信耶。黃庭堅一日過。鎮終日相對正身端坐。未嘗回顧。亦無倦色。鎮曰。吾二十年來。胸中未嘗起一思慮。二三年來。不甚觀書。若無賓客。終日獨坐。夜分方睡。雖兒曹歡呼。咫尺皆不聞。堅曰。公卻是學佛作家。
司馬光
字君實。封溫國公。初不喜禪。自富韓問法于圓照。后忽有所契。范鎮以為譏光曰。吾豈謂天下無禪。但吾儒所聞。有不必舍我而從其書耳。后因鎮論空相。遂以詩戲曰。不須天女散。已解動禪心。鎮不納。復戲之曰。賤子悟已久。景仁今
【現代漢語翻譯】 現代漢語譯本： 有人問：『用什麼方法才能達到那種境界？』回答說：『用定和慧的力量。』又問：『現在為什麼如此寂寥空虛，什麼都沒有呢？』回答說：『古人念念不忘定和慧，臨終時怎麼會散亂？現在的人念念不忘散亂，臨終時怎麼能有定和慧？』修大為歎服。後來以太子少師的身份退休，居住在穎州，因為穎州太守極力推崇颙禪師的德行和事業，於是準備酒席邀請颙。颙到來后，修立刻問道：『佛教的教義是做什麼的？』颙於是詳細地闡述，指出精妙之處，闡發細微之理，悠遊于華藏法界（佛教宇宙觀）的都城，從容於帝網明珠（比喻佛法光明）之內。修肅然起敬地說：『我以前不知道佛書的精妙竟然到了這種地步。』臨終時，召集子弟，懇切地告誡說：『我一生以文章聞名於世，極力詆譭佛教。現在我衰老殘疾，忽然聽聞到佛法的奧義，正要研究它來改變我的命運，可是已經來不及了。你們要努力啊，不要重蹈我的覆轍。』於是戒除酒肉，杜絕聲色，心如死灰般地靜坐，讓老兵到寺廟附近，借來《華嚴經》，讀到第八卷，就安然坐化去世了。
范鎮
字景仁，歷任翰林學士等官職。有人問：『范鎮為什麼不信佛？』范鎮說：『你一定要等我合掌膜拜，然後才認為我信佛嗎？』黃庭堅有一天來拜訪，范鎮整天相對而坐，身體端正，沒有回頭看一眼，也沒有倦怠的神色。范鎮說：『我二十年來，心中未曾起過一個雜念。近兩三年來，不怎麼看書。如果沒有賓客，就整天獨自靜坐，到深夜才睡覺。即使孩子們歡呼，在近在咫尺的地方也聽不到。』黃庭堅說：『您這正是學佛的人啊。』
司馬光
字君實，被封為溫國公（1019-1086）。起初不喜歡禪宗，自從富弼、韓琦向圓照禪師問法后，忽然有所領悟。范鎮因此譏諷司馬光說：『我難道說天下沒有禪宗嗎？只是我們儒家所學到的，沒有必要捨棄自己的學問而去學習佛經罷了。』後來因為范鎮談論空相，於是用詩戲弄他說：『不用天女散花，我已經理解了動禪之心。』范鎮不接受，又戲弄他說：『我這個卑賤之人領悟佛理已經很久了，景仁你現在才明白。』
【English Translation】 English version: Someone asked: 'What method leads to that state?' He replied: 'The power of Samadhi (定) and Prajna (慧).' Again, he asked: 'Why is it so desolate and empty now, with nothing present?' He replied: 'The ancients were mindful of Samadhi and Prajna in every thought. How could they be scattered at the time of death? People today are mindful of scattering in every thought. How can they have Samadhi and Prajna at the time of death?' Xiu was greatly impressed. Later, he retired as Junior Tutor to the Crown Prince, residing in Yingzhou. Because the prefect of Yingzhou highly praised the virtue and deeds of Zen Master Yong, he prepared a feast to invite Yong. After Yong arrived, Xiu immediately asked: 'What is the purpose of the Buddhist teachings?' Yong then elaborated in detail, pointing out the subtleties and expounding on the subtle principles, leisurely roaming in the capital of the Avatamsaka Dharma Realm (華藏法界, the Buddhist universe), calmly within the net of Indra's jewels (帝網明珠, a metaphor for the light of the Buddha's teachings). Xiu respectfully said: 'I never knew that the subtlety of Buddhist scriptures could reach such a level.' At the time of his death, he summoned his disciples and earnestly warned them: 'I have been known in the world for my writing, and I have vigorously criticized Buddhism. Now that I am old and frail, I have suddenly heard the profound meaning of the Dharma, and I am about to study it to change my destiny, but it is too late. You must strive hard and not repeat my mistakes.' Thereupon, he abstained from wine and meat, cut off sensual pleasures, sat in silence with a heart like dead ashes, and had an old soldier near the temple borrow the Avatamsaka Sutra (華嚴經). After reading to the eighth chapter, he passed away peacefully while sitting.
Fan Zhen
His courtesy name was Jingren (景仁). He successively held official positions such as Academician of the Hanlin Academy. Someone asked: 'Why doesn't Fan Zhen believe in Buddhism?' Fan Zhen said: 'Must you wait for me to put my palms together and worship before you believe that I believe in Buddhism?' One day, Huang Tingjian visited. Fan Zhen sat facing him all day, upright and still, without looking back once, nor showing any signs of fatigue. Fan Zhen said: 'For twenty years, I have not had a single distracting thought in my mind. In the past two or three years, I have not read much. If there are no guests, I sit alone all day, and only sleep late at night. Even if the children are cheering, I cannot hear them even if they are close by.' Huang Tingjian said: 'You are indeed a Buddhist practitioner.'
Sima Guang
His courtesy name was Junshi (君實), and he was enfeoffed as Duke of Wenguo (溫國公, 1019-1086). Initially, he did not like Zen. Since Fu Bi (富弼) and Han Qi (韓琦) inquired about the Dharma from Zen Master Yuanzhao (圓照), he suddenly had some understanding. Fan Zhen therefore ridiculed Sima Guang, saying: 'Do I mean to say that there is no Zen in the world? It's just that what we Confucians have learned does not require us to abandon our own learning to study Buddhist scriptures.' Later, because Fan Zhen discussed emptiness, he teased him with a poem, saying: 'No need for heavenly maidens to scatter flowers, I have already understood the mind of moving Zen.' Fan Zhen did not accept it, and teased him again, saying: 'This humble person has long understood the principles of Buddhism, and Jingren, you only understand it now.'
復迷。又曰。到岸何須筏。揮鋤不用金。浮雲任來往。明月在天心。作解禪六偈曰。忿怒如烈火。利慾如铦鋒。終朝長慼慼。是名阿鼻獄。顏回安陋巷。孟軻養浩然。富貴如浮雲。是名極樂國。孝弟通神明。忠信行蠻貊。積善降百祥。是名作因果。言為百世師。行為天下法。久久不可掩。是名不壞身。仁人之安宅。義人之正路。行之誠且久。是名光明藏。道義修一身。功德被萬物。為賢為大聖。是名佛菩薩。
邵雍
字堯夫。范陽人。居洛四十年。安貧樂道。冬不爐夏不扇。夜不就席者數年。有學佛吟曰。飽食豐衣不易過。日長時節柰愁何。求名壯歲投宣聖。怕死老年親釋迦。妄欲斷緣緣愈重。邀求去病病還多。長江一片平如練。幸自無風又起波。
呂公著
字晦叔。與司馬光並相。光初不喜佛。著勸之曰。佛學心術簡要。掇其至要。而識之大率以正心。無念為宗。非必事事服習。為方外人也。光然之。一日帝從容問治道。遂及釋老。著問曰。堯舜知此道乎。帝曰。堯舜豈不知。著曰。堯舜知此。而惟以知人。安民為急。所以為堯舜也。屬纊時。雖子孫滿前。親朋沓至。初不談及身世事。
贊曰。富鄭公嘗追念古尊宿。奉侍本師。動是三二十年。方得透頂透底。而自恨其請益日淺。此
【現代漢語翻譯】 現代漢語譯本： 復迷。又說，已經到達彼岸，何必還要用筏子？拿起鋤頭，何必需要金子？浮雲任憑它來來往往，明月自在地懸掛在天空中。作解禪六偈說：憤怒就像猛烈的火焰，貪圖利益就像鋒利的刀刃。整天長吁短嘆，這就是名叫阿鼻地獄。顏回住在簡陋的巷子里也能安貧樂道，孟軻培養浩然正氣。榮華富貴就像浮雲一樣，這就是名叫極樂國。孝順父母，友愛兄弟，能通達神明，忠誠守信，即使對待蠻夷也能行得通。積累善行，就能降下各種吉祥，這就是名叫作因果。說的話可以作為百代的老師，行為可以作為天下的法則。長久以往是無法掩蓋的，這就是名叫不壞之身。仁人的安樂住所，義人的正當道路，堅持實行它，真誠而長久，這就是名叫光明藏。用道義來修養自身，用功德來造福萬物，成為賢人，成為大聖人，這就是名叫佛菩薩。
邵雍（1011-1077） 字堯夫，范陽人。居住在洛陽四十年，安於貧困，樂於求道。冬天不用火爐，夏天不用扇子，晚上不睡在床上，這樣的生活過了好幾年。他有一首學佛的吟唱詩說：吃飽穿暖的日子也不容易過，漫長的日子裡愁緒該如何排遣？年輕時爲了求取功名投奔宣聖（孔子），年老時害怕死亡而親近釋迦（牟尼佛）。妄想斷絕塵緣，塵緣反而更加深重，想要祛除疾病，疾病反而更加嚴重。長江一片平靜如絲綢，幸好沒有風，卻又掀起了波浪。
呂公著（1018-1097） 字晦叔，與司馬光同朝為相。司馬光起初不喜歡佛學，呂公著勸他說：佛學的心術簡要精當，選取其中最重要的部分，並且瞭解它的大概，以端正心念為根本，以無念為宗旨，不必事事都學習，成為方外之人。司馬光認為他說得有道理。有一天，皇帝從容地詢問治國之道，談到了釋教和老教。呂公著問道：堯舜知道這個道理嗎？皇帝說：堯舜怎麼會不知道呢？呂公著說：堯舜知道這個道理，但是隻用它來了解人才，安定百姓，所以才成為堯舜啊。臨終時，即使子孫滿堂，親朋好友紛紛趕來，他始終不談及自己的身世。
贊曰：富鄭公曾經追念古代的尊宿，服侍自己的老師，動輒就是三二十年，才得以徹底領悟，並且還自恨自己請教的時間太短了。這...
【English Translation】 English version: Again, he is confused. It is also said: 'Having reached the shore, why need a raft? Wielding a hoe, why need gold? Let the floating clouds come and go as they please, the bright moon resides in the heart of the sky.' He composed six verses explaining Chan (Zen): 'Anger is like a raging fire, greed is like a sharp blade. Spending the day in constant sorrow, this is called Avici Hell (the lowest level of hell). Yan Hui (Confucius's disciple) was content in his humble alley, Mencius (a Confucian philosopher) cultivated his vast, righteous spirit. Wealth and honor are like floating clouds, this is called the Land of Ultimate Bliss (Sukhavati). Filial piety and brotherly love connect with the divine, loyalty and trustworthiness are effective even among barbarians. Accumulating good deeds brings down a hundred blessings, this is called creating karma. Words can be a teacher for a hundred generations, actions can be a law for the world. In the long run, it cannot be concealed, this is called the indestructible body. The peaceful abode of the benevolent, the righteous path of the just. Practice it sincerely and persistently, this is called the treasury of light. Cultivate oneself with morality and righteousness, benefit all things with merit and virtue. Becoming a virtuous person, becoming a great sage, this is called a Buddha and Bodhisattva.'
Shao Yong (1011-1077) His courtesy name was Yaofu, and he was from Fanyang. He lived in Luoyang for forty years, content with poverty and happy to pursue the Dao (the Way). He did not use a stove in winter or a fan in summer, and he did not sleep in bed for several years. He had a poem about studying Buddhism that said: 'It is not easy to live a life of full meals and fine clothes, how to deal with sorrow in the long days? In his youth, he sought fame and fortune by following Confucius, in his old age, he feared death and turned to Sakyamuni (Buddha). The more one tries to sever worldly ties, the heavier they become; the more one seeks to cure illness, the more the illness persists. The Yangtze River is as smooth as silk, fortunately there is no wind, yet waves still arise.'
Lü Gongzhu (1018-1097) His courtesy name was Huishu, and he served as a minister alongside Sima Guang. Sima Guang initially disliked Buddhism, but Lü Gongzhu advised him, saying: 'The principles of Buddhist learning are simple and essential. Select the most important parts and understand their general meaning, taking the rectification of the mind as the foundation and non-thought as the ultimate goal. It is not necessary to study everything and become an outsider.' Sima Guang agreed with him. One day, the emperor leisurely asked about the way to govern the country, and the conversation turned to Buddhism and Taoism. Lü Gongzhu asked: 'Did Yao and Shun (legendary sage kings) know this Dao?' The emperor said: 'How could Yao and Shun not know it?' Lü Gongzhu said: 'Yao and Shun knew this Dao, but they only used it to understand people and pacify the people, that is why they became Yao and Shun.' When he was on his deathbed, even though his children and grandchildren were all present, and his relatives and friends came in droves, he never spoke of his life's affairs.
Eulogy: Fu Zhengong once recalled the venerable elders of ancient times, who served their masters for thirty or forty years before they could thoroughly understand the truth, and he still regretted that he had not asked for instruction for a longer time. This...
豈空腹高心。認鍮作金者哉。所謂研窮至理。以悟為則。生生居學地。而自鍛鍊者。殆其人矣。古德云。百尺竿頭須進步。十方世界是全身。予于鄭公。不能無低徊焉。
又贊曰。文潞公歐陽永叔。范景仁司馬君實。邵堯夫。呂晦叔。皆焜耀史冊振世人豪也。乃考其生平。靡不洞明佛理。無異作家禪客。永叔始雖力排。終能開悟。又詎可與淺根者同日道哉。
潘興嗣(黃龍慧南禪師法嗣)
潘興嗣。字延之。南州人。初調德化縣。尉同郡許瑊。始拜江州守。嗣往見之瑊。不為禮。遂懷刺歸。竟不之官。問道于慧南。獲其印可。嘗曰。我清世之逸民。故自號清逸居士。當是時黃龍法道大振。四方學徒竭蹶恐后。雖自謂飽參者。至則撫然。就弟子之列。嗣問其故。南曰。父嚴則子孝。今日之訓。後日之范也。譬諸地隆者下之。洼者平之。彼將登于千仞之上。吾亦與之俱困。而極於九淵之下。吾亦與之俱伎。之窮則妄盡。而自釋也。又曰。姁之嫗之春夏之。所以生育也。霜之雪之秋冬之。所以成熟也。吾欲無言得乎。南又嘗以佛手．驢腳．生緣三語勘問學者。莫能契其旨。天下叢林目為黃龍三關。脫有酬者。南無可否。斂目危坐。人莫涯其意。嗣又問其故。南曰。已過關者。掉臂徑去。安知有關。吏從吏
【現代漢語翻譯】 現代漢語譯本 豈能像那些腹內空空，卻自視甚高，把黃銅當黃金的人呢？ 所謂研究透徹至深的道理，以開悟為準則，生生世世都處在學習的階段，並且自我磨練的人，大概就是這種人吧。古人說，『百尺竿頭須進步，十方世界是全身。』 我對於鄭公（指鄭獬），不能不有所感懷啊。
又讚頌說，文潞公（文彥博），歐陽永叔（歐陽修），范景仁，司馬君實（司馬光），邵堯夫（邵雍），呂晦叔（呂公著），都是光耀史冊，震動世人的豪傑啊。考察他們的生平，沒有誰不通透明白佛理的，和那些精通佛學的禪客沒什麼兩樣。歐陽修起初雖然極力排斥佛教，最終卻能開悟。又怎麼能和那些根基淺薄的人相提並論呢？
潘興嗣（黃龍慧南禪師的法嗣）
潘興嗣，字延之，南州人。起初被調任為德化縣的縣尉，與同郡的許瑊（jiān）一起。許瑊開始擔任江州太守時，潘興嗣前去拜見他，許瑊卻不以禮相待。於是潘興嗣拿著名帖返回，最終沒有去上任。他向慧南禪師問道，得到了慧南的認可。潘興嗣曾說，『我是清平盛世的隱逸之士，』 因此自號『清逸居士』。當時黃龍慧南禪師的佛法非常興盛，四方的學徒都竭盡全力，唯恐落後。即使是自認為已經飽參的人，到了黃龍慧南禪師那裡，也會感到敬畏，加入到弟子的行列。潘興嗣問慧南禪師其中的緣故，慧南禪師說，『父親嚴厲，兒子才會孝順，今天的訓誡，就是日後的規範。』 譬如地勢高的地方就向下開鑿，低窪的地方就填平。他們將要登上千仞之高的山峰，我也要和他們一起困頓；他們要深入到九淵之下，我也要和他們一起窮盡。到了窮盡的時候，妄念自然消除，也就自我解脫了。』 又說，『愛護他，撫養他，在春夏時節，是爲了生育；用霜雪來對待他，在秋冬時節，是爲了成熟。』 我想要不說話，可以嗎？ 慧南禪師又曾經用佛手、驢腳、生緣這三句話來勘驗學者，沒有人能夠領會其中的旨意。天下叢林都把這三句話看作是黃龍三關。即使有人能夠回答，慧南禪師也不置可否，只是閉上眼睛端坐著，沒有人能夠揣測他的意思。潘興嗣又問慧南禪師其中的緣故，慧南禪師說，『已經過了關的人，甩開手臂徑直離去，哪裡還知道有關卡的存在呢？ 官吏像官吏。』
【English Translation】 English version How can they be like those who are empty inside but arrogant, mistaking brass for gold? The so-called thorough study of the profound truth, with enlightenment as the principle, living and learning in every lifetime, and cultivating oneself, are probably such people. The ancients said, 'At the top of a hundred-foot pole, one must advance further; the ten directions of the world are the whole body.' I cannot help but feel moved by Zheng Gong (referring to Zheng Xie).
Furthermore, it is praised that Wen Lugong (Wen Yanbo), Ouyang Yongshu (Ouyang Xiu), Fan Jingren, Sima Junshi (Sima Guang), Shao Yaofu (Shao Yong), and Lü Huishu (Lü Gongzhu) were all outstanding figures who illuminated history and shook the world. Examining their lives, none of them did not thoroughly understand Buddhist principles, and they were no different from those Chan masters who were proficient in Buddhist studies. Although Ouyang Xiu initially strongly rejected Buddhism, he was eventually able to attain enlightenment. How can he be compared to those with shallow roots?
Pan Xingsi (Successor of Chan Master Huinan of Huanglong)
Pan Xingsi, styled Yan Zhi, was a native of Nanzhou. He was initially transferred to serve as the county lieutenant of Dehua County, together with Xu Jian from the same prefecture. When Xu Jian began to serve as the governor of Jiangzhou, Pan Xingsi went to visit him, but Xu Jian did not treat him with courtesy. Therefore, Pan Xingsi returned with his visiting card and ultimately did not take office. He asked Chan Master Huinan about the Way and received Huinan's approval. Pan Xingsi once said, 'I am a recluse in a peaceful and prosperous age,' therefore he styled himself 'Layman Qingyi.' At that time, Chan Master Huinan of Huanglong's Dharma was very prosperous, and students from all directions tried their best, fearing to fall behind. Even those who considered themselves to have fully participated in Chan practice would feel awe when they arrived at Chan Master Huinan's place and join the ranks of disciples. Pan Xingsi asked Chan Master Huinan the reason for this, and Chan Master Huinan said, 'If the father is strict, the son will be filial; today's instruction is tomorrow's norm.' It is like digging down where the ground is high and filling in where it is low. They are about to climb to the top of a thousand-ren mountain, and I will be troubled with them; they are about to delve into the depths of the nine abysses, and I will exhaust myself with them. When they reach the end, delusions will naturally disappear, and they will be self-liberated.' He also said, 'Cherishing him, nurturing him, in the spring and summer seasons, is for the sake of procreation; treating him with frost and snow, in the autumn and winter seasons, is for the sake of maturity.' Can I remain silent? Chan Master Huinan once used the three phrases 'Buddha's hand,' 'donkey's foot,' and 'source of life' to examine students, but no one could comprehend their meaning. All the monasteries in the world regarded these three phrases as the Three Barriers of Huanglong. Even if someone could answer, Chan Master Huinan would neither affirm nor deny, but would simply close his eyes and sit upright, and no one could fathom his meaning. Pan Xingsi again asked Chan Master Huinan the reason for this, and Chan Master Huinan said, 'Those who have passed the barrier swing their arms and leave directly, how would they know that there is a barrier? An official is like an official.'
問可否。此未透關者也。嗣自嘉祐以來。公卿交薦章數十上。堅不就隱。居豫章東湖。琴書自娛。一日潛庵源來訪。見其拂琴次。源曰。老老大大。猶弄個線索在。嗣曰。也要彈教響。源曰。也不少。嗣曰。知心能幾人。
贊曰。覺范題公畫像云。毗盧無生之藏。震旦有道之器。談妙義借身為舌。擎大千以手為地。機鋒不減龐蘊。而解文字禪。行藏大類孺子。而值休明世。舒王疆之而不可。神考致之而不起。此天下士大夫所共。聞然公豈止於是而已哉。噫。豈止於是四個字。分明畫出潘延之。
張商英(兜率從悅禪師法嗣)
張商英。字天覺。號無盡居士。童兒日記萬言年。十九應舉入京。道經向氏。先一夕向夢神告。明日接相公英至。向異之。遂妻以女。一日遊僧舍。見藏經裝演嚴麗。怫然曰。我孔聖之書。乃不及胡人。歸坐書室。吟哦至三鼓。向氏曰。夜深何不睡去。英遂以前意對曰。正此著無佛論。向氏應聲曰。既是無佛何論之有。須著有佛論始得。英疑其言。乃止。后訪一同列。見佛龕前維摩經。信手探閱。到此病非地大。亦不離地大處。輒嘆曰。胡人之言亦能爾耶。遂借歸閱次。向氏問。讀何書。曰。維摩經。曰。可熟讀此經。然後著無佛論也。英悚然異其言。於是深信佛乘。留心祖道
【現代漢語翻譯】 現代漢語譯本： 問：可以（出仕）嗎？（張商英）是尚未開悟的人。後來從嘉祐（1056-1063）年間開始，朝廷大臣們多次聯名推薦他，上了幾十道奏章，但他堅決不應允，隱居在豫章（今江西南昌）東湖，以彈琴讀書自娛。有一天，潛庵源（潛庵源禪師）來拜訪他，看到他在拂拭琴絃，潛庵源說：『老老大大，還在擺弄這些絲線。』張商英說：『也要彈得響才行。』潛庵源說：『也不少了。』張商英說：『知音能有幾人？』
讚語：覺范（覺范洪覺禪師）在張商英的畫像上題寫道：『毗盧（毗盧遮那佛，意為光明遍照）無生之藏，震旦（中國的古稱）有道之器。談論妙義時，借用身體作為舌頭；擎起大千世界，用手作為大地。機鋒不減龐蘊（龐蘊居士），而且精通文字禪。行為舉止很像孺子（小孩），而且正值太平盛世。舒王（舒王趙元份）想任用他卻不能，神考（宋神宗趙頊）想召他來卻不肯。』這是天下士大夫都知道的，然而張商英難道僅僅是這樣而已嗎？唉！『豈止於是』這四個字，分明畫出了潘延之（潘岳，西晉文學家）。
張商英（兜率從悅禪師法嗣）
張商英，字天覺，號無盡居士。小時候一天能記住上萬字。十九歲時進京趕考，路過向氏家。之前一天晚上，向氏夢見神仙告知，明天宰相公張英會到。向氏感到驚異，於是把女兒嫁給了他。有一天，他遊覽一座寺廟，看到經書的裝幀非常華麗，很不高興地說：『我孔聖（孔子）的書，竟然比不上胡人（指佛教徒）的。』回家後坐在書房裡，吟誦到三更半夜。向氏說：『夜深了，為什麼還不睡？』張商英於是把之前的想法告訴了她，說：『我正在寫《無佛論》。』向氏應聲說：『既然是無佛，那還論什麼呢？必須寫《有佛論》才行。』張商英對她的話感到疑惑，於是停止了寫作。後來拜訪一位同僚，看到佛龕前的《維摩經》，隨手翻閱，看到『此病非地大，亦不離地大處』，就感嘆道：『胡人的話也能說得這麼好嗎？』於是借回家閱讀。向氏問：『讀什麼書？』他說：『《維摩經》。』向氏說：『可以熟讀此經，然後再寫《無佛論》啊。』張商英聽了感到震驚，於是深信佛法，留心禪宗。
【English Translation】 English version: Asked: Is it permissible (to serve in office)? (Zhang Shangying) is one who has not yet attained enlightenment. Later, starting from the Jiayou period (1056-1063), court officials jointly recommended him multiple times, submitting dozens of memorials, but he firmly declined, choosing to live in seclusion at Donghu (East Lake) in Yuzhang (present-day Nanchang, Jiangxi), entertaining himself with playing the qin and reading books. One day, Qian'an Yuan (Chan Master Qian'an Yuan) came to visit him and saw him dusting the qin strings. Qian'an Yuan said, 'So old, yet still fiddling with these threads.' Zhang Shangying said, 'It must also be played resonantly.' Qian'an Yuan said, 'It's not lacking.' Zhang Shangying said, 'How many are kindred spirits?'
Eulogy: Juefan (Chan Master Juefan Hongjue) inscribed on Zhang Shangying's portrait: 'The treasury of Vairocana (Vairocana Buddha, meaning 'light shining everywhere') without birth, the vessel of the Way in Zhendan (ancient name for China). When discussing profound meanings, he uses his body as a tongue; when upholding the great thousand worlds, he uses his hand as the earth. His sharp wit is no less than that of Pang Yun (Layman Pang Yun), and he is skilled in textual Chan. His conduct is very much like that of a child, and he lives in a prosperous era.' Prince Shu (Prince Shu Zhao Yuanfen) wanted to employ him but could not, Emperor Shenzong (Emperor Shenzong Zhao Xu) wanted to summon him but he refused to come. This is known to all the scholars and officials in the world, but is Zhang Shangying merely this? Alas! The four words 'merely this,' clearly depict Pan Yanzi (Pan Yue, a writer of the Western Jin Dynasty).
Zhang Shangying (Disciple of Chan Master Doushuai Congyue)
Zhang Shangying, styled Tianjue, named himself Layman Wujin (Endless). As a child, he could memorize ten thousand words a day. At the age of nineteen, he went to the capital to take the imperial examination, passing by the Xiang family. The night before, the Xiang family dreamed that a deity told them that Prime Minister Zhang Ying would arrive the next day. The Xiang family was amazed and married their daughter to him. One day, he visited a temple and saw that the scriptures were decorated very ornately. He was displeased and said, 'My books of Confucius (Confucius), are not as good as those of the Hu people (referring to Buddhists).' After returning home, he sat in his study and recited until the third watch of the night. Xiang said, 'It's late, why don't you go to sleep?' Zhang Shangying then told her his previous thoughts, saying, 'I am writing 'On the Absence of Buddha'.' Xiang responded, 'Since there is no Buddha, what is there to discuss? You must write 'On the Existence of Buddha'.' Zhang Shangying was doubtful of her words and stopped writing. Later, he visited a colleague and saw the Vimalakirti Sutra in front of the Buddha shrine. He casually flipped through it and saw 'This illness is not of the earth element, nor is it apart from the earth element,' and exclaimed, 'Can the words of the Hu people be so good?' So he borrowed it to read at home. Xiang asked, 'What book are you reading?' He said, 'The Vimalakirti Sutra.' Xiang said, 'You can read this sutra thoroughly, and then write 'On the Absence of Buddha'.' Zhang Shangying was shocked by her words and deeply believed in Buddhism, paying attention to the ancestral way (Chan Buddhism).
。元祐七年。漕江西。首謁東林總。總詰英所。得見與己符合。因印可之。且曰。吾有得法弟子住玉溪。可與語。暨英按部過分寧。諸禪迓之。先致敬玉溪。最後問兜率從悅。悅為人短小。英曾見龔德莊說其聰明可人。乃曰。聞師聰敏。善文章。悅笑曰。運使失卻一隻眼也。從悅。臨濟九世孫。若以聰敏對運使論文章政。如運使對從悅論禪也。英默識之。乃游兜率。悅謂首座曰。張運使過此。吾當深錐痛劄。若肯回頭。則吾門幸甚。座曰。今之士大夫受人取奉慣。恐其惡發。別生事也。悅曰。正使煩惱。祇退得我院也。別無事。英與語至更深。論及宗門事。悅曰。東林既印可運使。運使于佛祖言教。有少疑否。曰。比看傳燈錄尊宿機緣。惟疑香嚴獨腳頌德山托缽話。悅曰。既於此有疑。其餘則是心思意解。何嘗至大安樂境界。且如巖頭言末後句。是有耶。是無耶。曰。有。悅大笑。歸方丈閉卻門。英一夜睡不穩。至五更下床。趯翻溺器。忽大省。發喜甚。即扣方丈門曰。已捉得賊了也。悅曰。贓在甚麼處。英無語。悅曰。都運且去。來日相見。翼日。遂獻頌曰。鼓寂鐘沉托缽回。巖頭一拶語如雷。果然只得三年活。莫是遭他授記來。悅曰。參禪祇為命根不斷。依語生解。如是之說。公已深悟。然至極微細處。使人不覺
【現代漢語翻譯】 現代漢語譯本 元祐七年（1092年），張商英巡視江西，首先拜訪了東林總禪師（東林寺的住持）。總禪師盤問張商英的見解，發現他的理解與自己相符，於是認可了他，並且說：『我有一個得法的弟子住在玉溪，你可以和他談談。』等到張商英按部就班地經過分寧時，眾禪僧迎接他，他先向玉溪禪師致敬，最後拜訪了兜率從悅禪師（兜率寺的住持）。從悅禪師身材矮小，張商英曾經聽龔德莊說過他聰明可愛，於是說：『聽說禪師您聰敏，擅長文章。』從悅禪師笑著說：『運使您少了一隻眼睛啊。』從悅禪師是臨濟宗的第九代傳人。如果用聰敏來和運使談論文章政事，就像運使用文章政事來和從悅禪師談論禪一樣。張商英默默地記住了這句話。於是他遊覽兜率寺，從悅禪師對首座說：『張運使經過這裡，我應當用錐子狠狠地刺他，如果他肯回頭，那麼我們門下就太幸運了。』首座說：『現在的士大夫習慣了被人奉承，恐怕他會惱羞成怒，另生事端。』從悅禪師說：『即使他惱怒，也只不過是退了我的院而已，沒有別的事。』張商英與從悅禪師交談到深夜，談論到宗門的事情，從悅禪師說：『東林禪師既然已經認可了運使您，運使您對於佛祖的言教，還有什麼疑惑嗎？』張商英說：『近來看《傳燈錄》，唯獨疑惑香嚴智閑的獨腳頌和德山宣鑒的托缽話。』從悅禪師說：『既然您對這些有疑惑，那麼其餘的都是心思意解，何曾到達大安樂的境界？且如巖頭全豁禪師說的末後句，是有呢，還是沒有呢？』張商英說：『有。』從悅禪師大笑，回到方丈室關上門。張商英一夜睡不穩，到五更時下床，踢翻了溺器，忽然大悟，非常高興，立刻敲方丈室的門說：『已經捉到賊了！』從悅禪師說：『贓物在哪裡？』張商英無語。從悅禪師說：『都運您先回去，明日再見。』第二天，張商英於是獻頌說：『鼓寂鐘沉托缽回，巖頭一拶語如雷。果然只得三年活，莫是遭他授記來。』從悅禪師說：『參禪只是爲了命根不斷，依語生解，像這樣的說法，您已經深刻領悟了。然而到了極其細微之處，使人不知不覺。
【English Translation】 English version In the seventh year of the Yuanyou reign (1092 AD), Zhang Shangying was inspecting Jiangxi and first visited Zen Master Donglin Zong (abbot of Donglin Temple). Zen Master Zong questioned Zhang Shangying's views and found that his understanding was in accordance with his own, so he approved of him and said, 'I have a Dharma-attained disciple living in Yuxi, you can talk to him.' When Zhang Shangying passed through Fenning according to his itinerary, the Zen monks welcomed him. He first paid his respects to Zen Master Yuxi and finally visited Zen Master Doushuai Congyue (abbot of Doushuai Temple). Zen Master Congyue was short in stature. Zhang Shangying had heard Gong Dezhuang say that he was clever and lovely, so he said, 'I heard that you, Zen Master, are intelligent and good at writing.' Zen Master Congyue smiled and said, 'You, Transport Commissioner, are missing an eye.' Congyue was the ninth generation descendant of the Linji school. If one uses intelligence to discuss writing and politics with the Transport Commissioner, it is like the Transport Commissioner using writing and politics to discuss Zen with Congyue. Zhang Shangying silently remembered this sentence. So he visited Doushuai Temple. Congyue said to the head monk, 'When Transport Commissioner Zhang passes by here, I should stab him hard with an awl. If he is willing to turn his head, then our sect will be very fortunate.' The head monk said, 'Today's scholar-officials are accustomed to being flattered, I am afraid that he will become angry out of shame and cause trouble.' Zen Master Congyue said, 'Even if he is angry, it will only result in him withdrawing from my temple, there is nothing else.' Zhang Shangying talked with Zen Master Congyue until late at night, discussing matters of the sect. Zen Master Congyue said, 'Since Zen Master Donglin has already approved of you, Transport Commissioner, do you still have any doubts about the Buddha's teachings?' Zhang Shangying said, 'Recently, when reading the Transmission of the Lamp, I only doubt Xiangyan Zhixian's one-legged verse and Deshan Xuanjian's begging bowl story.' Zen Master Congyue said, 'Since you have doubts about these, then the rest are all mental interpretations, how have you ever reached the state of great peace and joy? For example, the last sentence of Zen Master Yantou Quanhuo, does it exist or not?' Zhang Shangying said, 'It exists.' Zen Master Congyue laughed loudly and returned to his abbot's room and closed the door. Zhang Shangying could not sleep soundly all night. At the fifth watch, he got out of bed and kicked over the chamber pot. Suddenly, he had a great enlightenment and was very happy. He immediately knocked on the door of the abbot's room and said, 'I have caught the thief!' Zen Master Congyue said, 'Where is the stolen goods?' Zhang Shangying was speechless. Zen Master Congyue said, 'Transport Commissioner, please go back first, see you tomorrow.' The next day, Zhang Shangying then presented a verse saying: 'The drum is silent, the bell is still, returning with the begging bowl, Yantou's pinch is like thunder. Sure enough, he only lived for three years, could it be that he was given a prophecy?' Zen Master Congyue said, 'Practicing Zen is only to keep the root of life unbroken, interpreting according to words, like this kind of saying, you have deeply understood. However, when it comes to the extremely subtle points, it makes people unaware.'
不知。墮在區宇。乃作頌證之曰。等閑行處。步步皆如。雖居聲色。寧滯有無。一心靡異。萬法非殊。休分體用。莫擇精粗。臨機不礙。應物無拘。是非情盡。凡聖皆除。誰得誰失。何親何疏。拈頭作尾。指實為虛。翻身魔界。轉腳邪涂。了無逆順。不犯工夫。悅室中。嘗設三語以驗學者。一曰。撥草瞻風。祇圖見性。即今上人性在甚麼處。二曰。識得自性。方脫生死。眼光落地時作么生脫。三曰。脫得生死。便知去處。四大分離向甚麼處去。英各答之頌。一曰。陰森夏木杜䳌鳴。日破浮雲宇宙清。莫對曾參問曾晰。從來孝子諱爺名。二曰。人間鬼使符來取。天上花冠色正萎。好個轉身時節子。莫教閻老等閑知。三曰。鼓合東村李大妻。西風曠野淚沾衣。碧蘆紅蓼江南岸。卻作張三坐釣磯。未幾悅入滅。英拜相奏。謚真寂。出知河南府。圓悟克勤謁之。于荊南劇談華嚴旨要。曰。華嚴現量境界。理事全真。所以即一而萬。了萬為一。一復一。萬復萬。浩然莫窮。心佛眾生三無差別。卷舒自在。無礙圓融。此雖極則。終是無風匝匝之波。英於是不覺促榻。悟遂問曰。到此與祖師西來意為同。為別。曰。同矣。悟曰。且得沒交涉。英有慍色。悟曰。不見雲門道。山河大地無絲毫。過患猶是轉句。直得不見一色。始是半提。
【現代漢語翻譯】 現代漢語譯本 不知（不知道）。墮在區宇（塵世）。乃作頌證之曰：『等閑行處，步步皆如（平常行走的地方，每一步都自在如如）。雖居聲色（即使身處聲色之中），寧滯有無（也不執著于有無）。一心靡異（一心沒有分別），萬法非殊（萬法沒有差別）。休分體用（不要區分本體和作用），莫擇精粗（不要選擇精細和粗糙）。臨機不礙（面對機緣不被阻礙），應物無拘（應對事物沒有拘束）。是非情盡（是非之情斷盡），凡聖皆除（凡夫和聖人的概念都消除）。誰得誰失（誰得到誰失去），何親何疏（什麼親近什麼疏遠）。拈頭作尾（把開頭當結尾），指實為虛（把真實的當虛幻）。翻身魔界（在魔界翻身），轉腳邪涂（在邪路轉身）。了無逆順（沒有逆境和順境），不犯工夫（不用刻意做什麼）。』 悅室中（悅禪師的房間里），嘗設三語以驗學者（曾經設定三句話來檢驗學人）：一曰：『撥草瞻風（撥開草叢看風向），祇圖見性（只爲了見到自性），即今上人性在甚麼處（現在你的自性在什麼地方）？』二曰：『識得自性（認識到自性），方脫生死（才能脫離生死），眼光落地時作么生脫（臨死的時候怎麼脫離）？』三曰：『脫得生死（脫離生死），便知去處（就知道去處），四大分離向甚麼處去（四大分離後去哪裡）？』英各答之頌（慧英禪師分別回答的偈頌）：一曰：『陰森夏木杜䳌鳴（陰森的夏日樹林里杜鵑在鳴叫），日破浮雲宇宙清（太陽衝破浮雲宇宙清明）。莫對曾參問曾晰（不要像曾參問曾晰一樣），從來孝子諱爺名（自古孝子要避諱父親的名字）。』二曰：『人間鬼使符來取（人間的鬼使拿著符來抓人），天上花冠色正萎（天上的花冠顏色正在凋謝）。好個轉身時節子（正是轉身的好時機），莫教閻老等閑知（不要讓閻王輕易知道）。』三曰：『鼓合東村李大妻（鼓聲伴隨著東村李大的妻子），西風曠野淚沾衣（在西風呼嘯的曠野里淚水沾濕衣裳）。碧蘆紅蓼江南岸（碧綠的蘆葦和紅色的蓼花在江南岸邊），卻作張三坐釣磯（卻變成了張三坐在釣魚的磯石上）。』 未幾悅入滅（不久悅禪師圓寂）。英拜相奏（慧英禪師擔任宰相上奏朝廷），謚真寂（謚號為真寂）。出知河南府（出京擔任河南府的長官）。圓悟克勤（圓悟克勤禪師）謁之（拜訪慧英禪師），于荊南劇談華嚴旨要（在荊南暢談華嚴宗的要旨），曰：『華嚴現量境界（華嚴宗所證悟的境界），理事全真（理和事都真實不虛）。所以即一而萬（所以說一即是萬），了萬為一（明白萬即是一）。一復一（一又是一），萬復萬（萬又是萬），浩然莫窮（廣大無邊無法窮盡）。心佛眾生三無差別（心、佛、眾生三者沒有差別）。卷舒自在（收放自如），無礙圓融（沒有阻礙圓滿融合）。此雖極則（這雖然是最高的道理），終是無風匝匝之波（終究是沒有風時水面上的層層波浪）。』英於是不覺促榻（慧英禪師聽了不自覺地向前移動坐榻）。悟遂問曰（圓悟克勤禪師於是問道）：『到此與祖師西來意為同（到了這個境界和祖師西來傳法的意義相同）？為別（還是不同）？』曰：『同矣（相同了）。』悟曰：『且得沒交涉（姑且說還沒有關係）。』英有慍色（慧英禪師有些生氣）。悟曰：『不見雲門道（沒看到雲門禪師說），山河大地無絲毫過患（山河大地沒有絲毫過患），猶是轉句（這還是在轉念）。直得不見一色（直到什麼都看不到），始是半提（才算領悟了一半）。』
【English Translation】 English version Unknown. Fallen into the mundane realm. Then he composed a verse to prove it, saying: 'In ordinary walks, every step is as it is (every step is naturally at ease). Though dwelling in sound and form, one does not cling to existence or non-existence. The one mind is without difference, the myriad dharmas are not distinct. Do not separate essence and function, do not choose between fine and coarse. Facing opportunities, there is no obstruction; responding to things, there is no constraint. When emotions of right and wrong are exhausted, both the mundane and the sacred are eliminated. Who gains, who loses? What is close, what is distant? Taking the head as the tail, pointing to the real as the illusory. Turning around in the realm of demons, turning the feet on the crooked path. There is neither opposition nor compliance, no effort is exerted.' In Yue's (Zen Master Yue) room, he often set up three sayings to test students: First, 'Parting the grass to see the wind (parting the grass to observe the wind direction), only seeking to see the nature (only seeking to see one's own nature), where is your inherent nature right now?' Second, 'Recognizing one's own nature (recognizing one's own nature), one can escape birth and death (one can escape birth and death), how does one escape when the eyes hit the ground (how does one escape at the moment of death)?' Third, 'Having escaped birth and death (having escaped birth and death), one then knows where to go (one then knows where to go), where does the separation of the four elements lead (where do the four elements go after separation)?' Ying (Zen Master Huiying) each answered with a verse: First, 'In the gloomy summer woods, the cuckoo sings (in the gloomy summer woods, the cuckoo sings), the sun breaks through the floating clouds, the universe is clear (the sun breaks through the floating clouds, the universe is clear). Do not ask Zeng Shen about Zeng Xi (do not ask Zeng Shen about Zeng Xi), since ancient times, filial sons avoid their father's name (since ancient times, filial sons avoid their father's name).' Second, 'The ghost messengers from the human world come to take you with talismans (the ghost messengers from the human world come to take you with talismans), the colors of the heavenly flower crown are withering (the colors of the heavenly flower crown are withering). It is a good time to turn around (it is a good time to turn around), do not let Yama (King Yama) know casually (do not let King Yama know casually).' Third, 'The drum accompanies Li Da's wife in the east village (the drum accompanies Li Da's wife in the east village), in the western wind, tears stain her clothes in the wilderness (in the western wind, tears stain her clothes in the wilderness). Green reeds and red smartweed on the south bank of the Yangtze River (green reeds and red smartweed on the south bank of the Yangtze River), yet Zhang San sits on the fishing rock (yet Zhang San sits on the fishing rock).' Not long after, Yue entered Nirvana (Zen Master Yue passed away). Ying was appointed as prime minister and reported to the court (Zen Master Huiying served as prime minister and reported to the court), and was posthumously named Zhenji (the posthumous title was Zhenji). He was sent out to govern Henan Prefecture (he was sent out to govern Henan Prefecture). Yuanwu Keqin (Zen Master Yuanwu Keqin) visited him (visited Zen Master Huiying), and in Jingnan, they discussed the essentials of the Avatamsaka Sutra (in Jingnan, they discussed the essentials of the Avatamsaka Sutra), saying: 'The directly perceived realm of the Avatamsaka (the directly perceived realm of the Avatamsaka), both principle and phenomena are entirely true (both principle and phenomena are entirely true). Therefore, one is all (therefore, one is all), and understanding all is one (and understanding all is one). One is again one (one is again one), all is again all (all is again all), vast and boundless, inexhaustible (vast and boundless, inexhaustible). The mind, Buddha, and sentient beings are without difference (the mind, Buddha, and sentient beings are without difference). Rolling and stretching freely (rolling and stretching freely), unobstructed and perfectly integrated (unobstructed and perfectly integrated). Although this is the ultimate principle (although this is the ultimate principle), it is ultimately like waves rippling without wind (it is ultimately like waves rippling without wind).' Ying unconsciously moved closer on his seat (Huiying unconsciously moved closer on his seat). Wu then asked (Wu then asked): 'Is reaching this point the same as the meaning of the Patriarch's coming from the West (is reaching this point the same as the meaning of the Patriarch's coming from the West)? Or is it different (or is it different)?' He said, 'It is the same (it is the same).' Wu said, 'Let's just say it's irrelevant (let's just say it's irrelevant).' Ying looked displeased (Ying looked displeased). Wu said, 'Didn't you see Yunmen say (didn't you see Yunmen say), 'Mountains, rivers, and the great earth have no fault whatsoever (mountains, rivers, and the great earth have no fault whatsoever),' that is still a turning phrase (that is still a turning phrase). Only when you see not a single color (only when you see not a single color), is it half the way (is it half the way).'
更須知有向上全提時節。彼德山臨濟。豈非全提乎。英乃首肯。翼日。復舉事法界．理法界至理事無礙法界。悟又問。此可說禪乎。曰。正好說禪也。悟笑曰。不然。正是法界量里在。蓋法界量未滅。若到事事無礙法界。法界量滅。始好說禪。如何是佛乾屎橛。如何是佛麻三斤。是故真凈偈曰。事事無礙。如意自在。手把豬頭。口誦凈戒。趁出淫坊。未還酒債。十字街頭。解開布袋。英嘆曰。美哉之論。豈易得聞乎。覺范慧洪會英于峽之善溪。英自謂得龍安悅禪師末後句。叢林畏與語。因夜話及之曰。可惜。云庵不知此事。洪問所以。英曰。商英頃自金陵酒官。移知豫章。過歸宗見之。欲為點破。方敘悅末後句。未卒。此老大怒。罵曰。此吐血禿丁。脫空妄語。不得信。既見其盛怒。更不欲敘之。洪笑曰。相公但識龍安口傳末後句。而真藥現前不能辨也。英大驚。起執洪手曰。老師真有此意耶。洪曰。疑則別參。乃取家藏云庵頂相展拜贊之。書以授洪。其詞曰。云庵綱宗。能用能照。天鼓希聲。不落凡調。冷麵嚴眸。神光獨耀。孰傳其真。覿面為肖。前悅后洪。如融如肇。宣和二年春。館大慧宗杲于府第西。齋為法喜游。一日語杲曰。余頃在江寧戒壇院寓居。再閱雪竇拈古。至百丈再參馬祖因緣。雪竇云。大冶精金。
【現代漢語翻譯】 更要知道有向上全部提起的時節。彼德山臨濟（人名）。難道不是全部提起嗎？商英於是點頭認可。第二天，又舉出事法界、理法界，直到理事無礙法界。商悟又問：『這可以說禪嗎？』商英說：『正好說禪。』商悟笑著說：『不是這樣。這正是還在法界的範圍里。』因為法界的範圍沒有滅除。如果到了事事無礙法界，法界的範圍滅除，才好說禪。什麼是佛乾屎橛（比喻不執著于形式）？什麼是佛麻三斤（比喻超越言語的實在）？所以真凈禪師的偈語說：『事事無礙，如意自在，手把豬頭，口誦凈戒，趕出淫坊，未還酒債，十字街頭，解開布袋。』商英讚歎說：『說得真好啊！哪裡容易聽到這樣的見解呢？』 覺范慧洪在峽州的善溪會見了商英。商英自認為得到了龍安悅禪師的末後句。叢林里的人都害怕和他談論此事。因此在夜談時談到這件事，商英說：『可惜云庵不知道這件事。』慧洪問他原因。商英說：『我以前在金陵擔任酒官，調任豫章知府，路過歸宗寺拜訪。想要為他點破，剛敘述龍安悅禪師的末後句，還沒說完，這位老禪師大怒，罵道：『這個吐血的禿子，說空話，胡說八道，不可相信！』既然看到他如此盛怒，就不想再說了。』慧洪笑著說：『您只認識龍安悅禪師口頭傳授的末後句，而真正的藥現在眼前卻不能辨別。』商英大驚，起身握著慧洪的手說：『老師真的有這樣的見解嗎？』慧洪說：『如果懷疑，就去別處參訪。』於是拿出家藏的云庵禪師的頂相畫像，展開禮拜讚頌，寫字授給慧洪。詞中寫道：『云庵的綱宗，能用能照，天鼓希聲，不落凡調，冷麵嚴眸，神光獨耀，誰傳他的真髓？面對面地描繪出他的肖像。』以前是悅禪師，後來是慧洪，如同融化，如同開始。宣和二年（1120年）春天，將大慧宗杲安置在府第西邊的齋房，作為法喜遊玩的地方。一天，商英對宗杲說：『我以前在江寧戒壇院居住，再次閱讀雪竇禪師的拈古，讀到百丈禪師再參馬祖的因緣，雪竇禪師說：『大冶精金。』
【English Translation】 Furthermore, one must know there is a time for complete upward transcendence. Was not Dède Shān Línjì (a Zen master) a complete transcendence? Shāng Yīng then nodded in agreement. The next day, he again brought up the realms of phenomena, the realms of principle, up to the realms of unobstructed phenomena and principle. Shāng Wù then asked, 'Can this be called Zen?' Shāng Yīng said, 'It is precisely speaking of Zen.' Shāng Wù laughed and said, 'It is not so. This is precisely still within the measure of the realms of phenomena.' Because the measure of the realms of phenomena has not been extinguished. If one reaches the realms of unobstructed phenomena in all things, the measure of the realms of phenomena is extinguished, then it is good to speak of Zen. What is the Buddha's dried dung (a metaphor for not clinging to forms)? What is the Buddha's three pounds of flax (a metaphor for reality beyond words)? Therefore, the verse of Zen Master Zhēnjìng says: 'Unobstructed in all things, at ease and free, hand holding a pig's head, mouth reciting pure precepts, chasing out of the brothel, not yet repaid the wine debt, at the crossroads, untying the cloth bag.' Shāng Yīng exclaimed, 'How beautiful is this discourse! How easily can one hear such views?' Jué Fàn Huìhóng met Shāng Yīng at Shànxī in Xiá Prefecture. Shāng Yīng considered himself to have obtained the last words of Zen Master Lóngān Yuè. The monks in the monastery were afraid to talk to him about it. Therefore, during a night conversation, he mentioned this matter, Shāng Yīng said, 'It is a pity that Yún'ān does not know about this matter.' Huìhóng asked him the reason. Shāng Yīng said, 'I used to be a wine official in Jīnlíng, and was transferred to be the prefect of Yùzhāng. I passed by Guīzōng Temple and visited him. I wanted to enlighten him, but as soon as I began to describe the last words of Zen Master Lóngān Yuè, before I could finish, this old Zen master became furious and scolded, 'This vomiting bald-headed fellow, speaking empty words, nonsense, not to be believed!' Since I saw his great anger, I did not want to say any more.' Huìhóng laughed and said, 'You only know the last words transmitted orally by Zen Master Lóngān Yuè, but you cannot recognize the true medicine when it is right in front of you.' Shāng Yīng was greatly surprised, got up and held Huìhóng's hand, saying, 'Does the teacher really have this understanding?' Huìhóng said, 'If you doubt, go and consult elsewhere.' Then he took out the portrait of Zen Master Yún'ān's head from his family collection, unfolded it, bowed and praised it, and wrote words to give to Huìhóng. The words said: 'Yún'ān's guiding principle, able to use and able to illuminate, the sound of the heavenly drum is rare, not falling into ordinary tones, cold face and stern eyes, divine light shining alone, who transmits his essence? Face to face, depicting his likeness.' Before was Zen Master Yuè, later was Huìhóng, like melting, like beginning. In the spring of the second year of Xuānhé (1120 AD), he placed Dàhuì Zōnggǎo in the western study of the mansion, as a place for the joy of Dharma. One day, Shāng Yīng said to Zōnggǎo, 'I used to live in the Jīnlíng Ordination Hall, and read again Zen Master Xuědòu's commentaries on ancient cases, and read the story of Zen Master Bǎizhàng consulting Mǎzǔ again, Zen Master Xuědòu said: 'Greatly refined gold.'
應無變色。投卷曰。審如是。豈得有臨濟今日耶。遂作一頌曰。馬師一喝大雄峰。深入髑髏三日聾。黃檗聞之驚吐舌。江西從此立宗風。因舉似平禪師。平后致書云。去夏閱臨濟宗派。知居士得大機大用。愍諸方學語之流。來求頌本。乃成頌寄之曰。吐舌耳聾師已曉。捶胸祇得哭蒼天。盤山會裡翻筋斗。到此方知普化顛。今又數年諸方往。往以余為聰明博記少知。餘者。公自江西法窟。來必辨優劣。試為老夫言之。杲曰。居士見處。與真凈死心合。近世得此機用。獨二老矣。曰。何謂也。杲乃舉真凈頌曰。客情步步隨人轉。有大威光不能現。突然一喝雙耳聾。那叱眼開黃檗面。死心拈曰。云巖要問雪竇。既是大冶精金。應無變色。為甚卻三日耳聾。諸人要知么。從前汗馬無人識。祇要重論蓋代功。英躍然撫幾曰。不因公語爭見。真凈死心用處。若非二老難顯雪竇馬師。乃述偈曰。馬師喝下立宗風。嗟我三人見處同。海上六鰲吞餌去。棲蘆誰更問漁翁。杲別去。英囑必見圓悟。遂津。致行李到京。一見便授大法。宣和四年十一月黎明。口占遺表。命子弟書之。作偈曰。幻質朝章八十一。漚生漚滅無人識。撞破虛空歸去來。鐵牛入海無訊息。言訖取枕擲門窗上。聲如雷震。眾視之。已逝矣。有頌古行於世。
贊曰。
【現代漢語翻譯】 現代漢語譯本 應無變色（改變顏色）。投卷（呈上試卷）曰：『審（確實）如是，豈得有臨濟今日耶？』遂作一頌曰：『馬師（馬祖道一）一喝大雄峰，深入髑髏（dú lóu，頭蓋骨）三日聾。黃檗（huáng bò）聞之驚吐舌，江西從此立宗風。』因舉似平禪師。平后致書云：『去夏閱臨濟宗派，知居士得大機大用，愍（mǐn，憐憫）諸方學語之流，來求頌本。乃成頌寄之曰：『吐舌耳聾師已曉，捶胸祇（zhǐ，只）得哭蒼天。盤山會裡翻筋斗，到此方知普化顛。』今又數年諸方往，往以余為聰明博記少知。餘者，公自江西法窟（fǎ kū，佛法深奧之處），來必辨優劣。試為老夫言之。』 杲（gǎo）曰：『居士見處，與真凈死心合。近世得此機用，獨二老矣。』曰：『何謂也？』杲乃舉真凈頌曰：『客情步步隨人轉，有大威光不能現。突然一喝雙耳聾，那吒（Nezha，佛教護法神）眼開黃檗面。』死心拈（niān，用手指夾取）曰：『云巖要問雪竇（xuě dòu），既是大冶精金，應無變色。為甚卻三日耳聾？諸人要知么？從前汗馬無人識，祇要重論蓋代功。』英躍然撫幾（fǔ jī，拍打桌子）曰：『不因公語爭見真凈死心用處。若非二老難顯雪竇馬師。』乃述偈曰：『馬師喝下立宗風，嗟（jiē，嘆息）我三人見處同。海上六鰲（áo，傳說中的大海龜）吞餌去，棲蘆誰更問漁翁。』 杲別去。英囑必見圓悟。遂津（dù jīn，渡口）。致行李到京。一見便授大法。宣和四年（1122年）十一月黎明。口占遺表。命子弟書之。作偈曰：『幻質朝章八十一，漚（ōu，水泡）生漚滅無人識。撞破虛空歸去來，鐵牛入海無訊息。』言訖取枕擲門窗上，聲如雷震。眾視之，已逝矣。有頌古行於世。 贊曰。
【English Translation】 English version There should be no change in color (no wavering in conviction). He presented his written answers, saying, 'If it is truly so, how could there be a Linji (Linji Yixuan) today?' Thereupon, he composed a verse: 'Master Ma (Mazu Daoyi)'s one shout shook the Great Hero Peak, penetrating the skull (dú lóu) to cause deafness for three days. Huangbo (Huangbo Xiyun) was startled upon hearing it and stuck out his tongue. From this, Jiangxi established its school's style.' He then presented it to Zen Master Ping. Later, Ping wrote a letter saying, 'Last summer, I read the Linji lineage and knew that you, layman, had attained great potential and great function. I pity those who merely imitate words and come seeking the original verse. Therefore, I composed a verse and sent it: 'Sticking out the tongue and deafness, the master already understands. Beating the chest only leads to crying to the heavens. Somersaulting in the Panshan assembly, only now do we know Puhua's madness.' Now, after several years of traveling to various places, they often consider me clever, knowledgeable, and somewhat wise. As for you, coming from the Dharma cave (fǎ kū) of Jiangxi, you must be able to discern the superior from the inferior. Try to tell me about it, old man.' Gao (Gao) said, 'Your understanding, layman, aligns with Zhenjing and Sixin. In recent times, only these two elders have attained this potential and function.' He asked, 'What do you mean?' Gao then recited Zhenjing's verse: 'The guest's feelings follow people's turns step by step, the great majestic light cannot appear. Suddenly, one shout causes deafness in both ears, Nezha (Nezha, a Buddhist guardian deity)'s eyes open to Huangbo's face.' Sixin picked up (niān) and said, 'Yunyan wants to ask Xue Dou (Xue Dou), since it is refined gold from the great furnace, there should be no change in color. Why then, deafness for three days? Do you all want to know? Before, no one recognized the merits of battle, only now do we discuss the achievements that cover the ages.' Ying struck the table (fǔ jī) with excitement, saying, 'If not for your words, how could I see the function of Zhenjing and Sixin? If not for these two elders, it would be difficult to reveal Xue Dou and Master Ma.' Thereupon, he composed a verse: 'Master Ma's shout established the school's style, alas (jiē), the three of us share the same understanding. The six Ao (áo, legendary giant sea turtles) in the sea swallow the bait and leave, who else dwelling in the reeds will ask the fisherman?' Gao departed. Ying instructed him to definitely see Yuanwu. He then went to the ferry (dù jīn). He sent his luggage to the capital. Upon meeting him, he immediately received the great Dharma. In the fourth year of Xuanhe (1122 AD), at dawn in November, he orally dictated his final testament, ordering his disciples to write it down. He composed a verse: 'The illusory body of eighty-one years, bubbles (ōu) arise and bubbles disappear, no one recognizes. Breaking through the void, I return, the iron ox enters the sea without a trace.' After speaking, he took a pillow and threw it at the doors and windows, the sound like thunder. The crowd looked and he had already passed away. There are ancient verses circulating in the world. Eulogy says.
張無盡欲造無佛論。自向氏激發。始知留意宗乘。然當其受印可於東林。猶未廓然也。迨參龍安。得末後句。復與勤巴子。理會華嚴四無礙。而鼻孔依然向下垂矣。此時若喚作無佛。一莖草忽現丈六金身。若喚作有佛。丈六金身又現一莖草。畢竟如何。龜毛．拂子．兔角．拄杖。
往生集云。商英嘗著發願文云。思此世界五濁亂心。無正觀力。無了因力。自性惟心。不能悟達。謹遵釋迦世尊金口之教。專念阿彌陀佛。求彼世尊願力攝受。待報滿時往生極樂如順水乘舟不勞自力而至矣。蓮池本師贊曰。無盡悟禪宗于兜率。悅公而拳拳乎。安養是念。其為計審矣。雖西方瑞應。史未詳錄。而據因以考果。不生西方將奚生哉。
蘇軾(東林常總禪師法嗣)
蘇子瞻。眉山人。名軾。號東坡。初母程氏方娠。夢一僧至門。瘠而眇。后弟轍官高安時。真凈文聖壽聰時時相過從。一夕三人同夢迎五祖戒。俄而軾至。理夢事。軾曰。某年七八歲。嘗夢身是僧。往來陜右。真凈曰。戒禪師陜右人也。暮年棄五祖。來游高安。終於大愚逆數。蓋五十年。而軾時年四十九。又戒眇一目。乃悟。軾前身即戒和尚云。嘉祐初。登進士直史館。元豐三年。謫黃州時。佛印了元住歸宗。軾與酬酢妙句。煙雲爭麗。自黃徙汝因游廬
【現代漢語翻譯】 現代漢語譯本： 張無盡想要創作《無佛論》。自從向氏啓發了他，他才開始留意宗門佛法。然而，當他在東林接受印可時，仍然沒有完全開悟。等到參訪龍安，得到了『末後句』，又與勤巴子一起，理解華嚴宗的『四無礙』，但鼻孔依然向下垂著（比喻未能真正解脫）。此時如果說『無佛』，一根草忽然顯現出丈六金身（比喻從無到有，顯現佛性）；如果說『有佛』，丈六金身又顯現出一根草（比喻從有到無，迴歸本性）。那麼，究竟如何呢？（答案是）龜毛、拂子、兔角、拄杖（這些都是不存在的事物，比喻超越有無，不可執著）。
《往生集》記載，商英曾經寫過發願文說：『想到這個世界五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）擾亂人心，沒有正確的觀照能力，沒有了悟因果的能力，自性唯心，不能領悟通達。謹遵釋迦世尊（Sakyamuni）金口之教誨，專心念誦阿彌陀佛（Amitabha），祈求阿彌陀佛的願力攝受，等待壽命終結時往生極樂世界，就像順水行舟一樣不費力氣就能到達。』蓮池大師讚歎說：『無盡在兜率天（Tushita Heaven）悟禪宗，（他）高興公而又懇切地念佛求生安養（極樂凈土），他的計劃真是周詳啊！雖然西方瑞應的事蹟，史書沒有詳細記載，但根據他所種的因來考察他所證的果，他不往生西方極樂世界，又將往生到哪裡呢？』
蘇軾（東林常總禪師的法嗣）
蘇子瞻，眉山人，名軾，號東坡。當初他的母親程氏懷孕時，夢見一個僧人來到門前，又瘦又瞎了一隻眼。後來他的弟弟蘇轍在高安做官時，真凈文（禪師）、聖壽聰（禪師）時常互相拜訪。一天晚上，三個人一同夢見迎接五祖戒（禪師）。不久蘇軾到了，說起夢中的事，蘇軾說：『我在某年七八歲時，曾經夢見自己是僧人，往來於陜右。』真凈說：『戒禪師是陜右人啊。』（戒禪師）晚年離開五祖寺，來到高安遊歷，最終在大愚去世，算起來是五十年。而蘇軾當時四十九歲。又因為戒禪師瞎了一隻眼，這才明白，蘇軾的前身就是戒和尚。』嘉祐年間（1056-1063），蘇軾考中進士，擔任直史館的官職。元豐三年（1080），被貶謫到黃州時，佛印了元（禪師）住在歸宗寺，蘇軾與他互相唱和，詩句精妙，如同煙雲般絢麗。從黃州遷到汝州后，蘇軾因此遊覽廬山。
【English Translation】 English version: Zhang Wujin intended to create 'A Treatise on No Buddha'. It was after being inspired by Xiang Shi that he began to pay attention to the Zen school. However, even when he received endorsement at Donglin Temple, he was still not fully enlightened. It was only after visiting Long'an and obtaining the 'ultimate phrase', and further discussing the 'Four Unimpedednesses' of the Avatamsaka Sutra with Qin Bazi, that his nostrils still pointed downwards (a metaphor for not being truly liberated). At this moment, if you call it 'no Buddha', a single blade of grass suddenly manifests as a sixteen-foot golden body (a metaphor for manifesting Buddhahood from nothing); if you call it 'Buddha exists', the sixteen-foot golden body again manifests as a single blade of grass (a metaphor for returning to the original nature from existence to non-existence). So, what is it ultimately? (The answer is) Turtle hair, whisk, rabbit horns, staff (these are all non-existent things, a metaphor for transcending existence and non-existence, and not being attached).
The 'Collection on Rebirth' records that Shang Ying once wrote a vow, saying: 'Thinking of this world with its five turbidities (referring to the turbidity of the age, views, afflictions, beings, and life) disturbing the mind, lacking the power of correct contemplation, lacking the power to understand cause and effect, the self-nature is only mind, unable to comprehend and penetrate. I respectfully follow the golden words of Sakyamuni Buddha (Sakyamuni), wholeheartedly reciting Amitabha Buddha's (Amitabha) name, praying for Amitabha Buddha's vow power to receive me, waiting for the end of my life to be reborn in the Pure Land of Ultimate Bliss, just like sailing downstream, reaching the destination without any effort.' Master Lianchi praised, saying: 'Wujin enlightened to Zen in Tushita Heaven (Tushita Heaven), and joyfully and earnestly recites the Buddha's name seeking rebirth in the Land of Peace and Nourishment (Pure Land of Ultimate Bliss), his plan is truly thorough! Although the auspicious signs of the Western Paradise are not recorded in detail in history, judging from the causes he planted to examine the fruits he will attain, if he is not reborn in the Western Pure Land, where else will he be reborn?'
Su Shi (a Dharma successor of Zen Master Changzong of Donglin Temple)
Su Zizhan, a native of Meishan, named Shi, styled Dongpo. Initially, when his mother, Lady Cheng, was pregnant, she dreamed of a monk coming to the door, thin and blind in one eye. Later, when his younger brother Su Zhe was an official in Gao'an, Zen Master Zhenjing Wen and Zen Master Shengshou Cong often visited each other. One night, the three of them together dreamed of welcoming Zen Master Wuzu Jie. Soon after, Su Shi arrived and spoke of the dream. Su Shi said, 'When I was seven or eight years old, I once dreamed that I was a monk, traveling back and forth in Shanxi.' Zhenjing said, 'Zen Master Jie was a native of Shanxi.' (Zen Master Jie) in his later years left Wuzu Temple and came to Gao'an to travel, eventually passing away at Dayu, which calculates to be fifty years. And Su Shi was forty-nine years old at that time. Also, because Zen Master Jie was blind in one eye, it was then understood that Su Shi's previous life was the monk Jie.' In the Jiayou era (1056-1063), Su Shi passed the imperial examination and became an official in the Imperial History Office. In the third year of Yuanfeng (1080), when he was demoted to Huangzhou, Zen Master Foyin Liaoyuan lived at Guizong Temple, and Su Shi exchanged exquisite verses with him, as beautiful as smoke and clouds. After moving from Huangzhou to Ruzhou, Su Shi therefore traveled to Mount Lu.
山宿東林。與照覺．常總論無情話有省。黎明獻偈曰。溪聲便是廣長舌。山色豈非清凈身。夜來八萬四千偈。他日如何舉似人。又曰。橫看成嶺側成峰。遠近看山了不同。不識廬山真面目。祇緣身在此山中。抵荊南。聞玉泉承皓機鋒不可觸擬。抑之。即微服求見。皓問。尊官高姓。軾曰。姓秤。乃秤天下長老底秤。皓喝曰。且道這一喝重多少。軾無對。自此益重禪宗。未幾歸陽羨舟次。瓜步以書抵金山。了元曰。不必出山。當學趙州上等接人。元得書徑來。軾迎笑問之。即說偈曰。趙州當日少謙光。不出山門見趙王。爭似金山無量相。大千都是一禪床。軾拊掌稱善。知登州石塔。戒來迎軾。軾曰。吾欲一見石塔。以行速不及也。戒起曰。看這個是磚浮圖耶。軾曰。有縫。柰何。戒曰。若無縫。爭解容得世間螻蟻。軾為首肯。元祐丙寅。除翰林學士己。巳出知杭州。復過金山。謁了元留數月。元所居方丈名妙高臺。軾有詩曰。我欲乘飛車。東訪赤松子。蓬萊不可到。弱水三萬里。不如金山去。清風半帆耳。中有妙高臺。云峰自孤起。仰觀初無路。誰信平如砥。臺中老比丘。碧眼照窗幾。巉巉玉為骨。凜凜霜入齒。機鋒不可觸。千偈如翻水。何須尋德云。只此比丘是。長生未暇學。請學長不死。壬申知揚州。一日石塔遣侍
者求解院事。軾問。長老何往。對。欲歸西湖。遂率僚佐。同至石塔。令擊鼓。袖中出疏。使晁無咎讀之曰。大士何曾說法。誰作金毛之聲。眾生各自開堂。何關石塔之事。去無作相。住亦隨緣。惟戒公長老。開不二門。施無盡藏。念西湖之久別。亦是偶然為東坡而少留。無不可者。一時稽首重聽。白槌渡口。船回依舊。雲山之色。秋來雨過。一新鐘鼓之音。九月召為禮部尚書。兼端明侍讀學士。甲戌。安置惠州。舟次金陵。阻風江滸。迎蔣山泉萬卷。至問曰。如何是智海之燈。泉以偈對曰。指出明明是甚麼。舉頭鷂子穿云過。從來這碗最希奇。解問燈人能幾個。軾欣然亦作偈曰。今日江頭天色惡。炮車云起風欲作。獨望鐘山喚寶公。林間白塔如孤鶴。寶公骨冷喚不應。卻有老泉來喚人。電眸虎齒霹靂舌。為余吹散千峰云。南來萬里亦何事。一酌曹溪知水味。他年若畫蔣山圖。仍作泉公喚居士。泉說偈曰。腳下曹溪去路通。登堂無復問幡風。好將鐘阜臨岐句。說似當年踏碓翁。軾在惠州。了元致書云。子瞻中大科。登金門。上玉堂。遠放寂寞之濵。權臣忌子瞻為宰相耳。人生一世間。如白駒過隙。三十年功名富貴。轉𦕎成空。何不一筆勾斷。尋取自家本來面目。萬劫常住永無墮落。昔有問師佛法在甚處。師曰。在行住
【現代漢語翻譯】 現代漢語譯本：有人來請求蘇軾處理寺院事務。蘇軾問道：『長老要到哪裡去？』回答說：『想回西湖。』於是蘇軾率領屬官，一同來到石塔。命令敲鼓，從袖中拿出奏疏，讓晁無咎讀道：『大士（觀音菩薩的尊稱）何曾說過法？是誰發出了金毛（指佛）的聲音？眾生各自開闢覺悟的道路，與石塔有什麼關係？離去不留下執念，留下也隨順因緣。只有戒公長老，開啟不二法門，施捨無盡的寶藏。思念西湖的久別，也是偶然爲了蘇軾而稍作停留。沒有什麼不可以的。』一時眾人叩頭再次聆聽。白槌（佛教儀式用具）在渡口敲響，船隻返回依舊，雲山景色，秋來雨後，煥然一新，鐘鼓之音也隨之清新。九月，蘇軾被召為禮部尚書，兼任端明侍讀學士。甲戌年（1094年），被貶安置到惠州。船隻停靠在金陵，因風受阻於長江邊。迎接蔣山泉萬卷（僧人法號），泉萬卷來拜訪，蘇軾問道：『如何是智海之燈？』泉萬卷用偈語回答說：『指出明明是什麼，抬頭看鷂子穿云而過。從來這碗（指智慧）最稀奇，能理解提問燈的人有幾個？』蘇軾欣然也作偈語說：『今日江邊天氣惡劣，炮車般的雲彩升起，風將要颳起。獨自遙望鐘山呼喚寶公（寶誌禪師），林間的白塔像一隻孤獨的鶴。寶公的骨頭已經寒冷，呼喚也不會迴應，卻有老泉來呼喚我。閃電般的眼睛，老虎般的牙齒，霹靂般的舌頭，為我吹散千峰的云。南來萬里又爲了什麼事？只要品嚐一勺曹溪（禪宗六祖慧能弘法之地）的水，就知道水的味道。他年如果畫蔣山圖，仍然要畫泉公呼喚居士。』泉萬卷說偈語道：『腳下通往曹溪的道路暢通，登上佛堂不再問幡動風動。最好將鐘山臨別贈言的句子，說給當年踏碓的老翁（指慧能未出家時在碓房舂米）。』蘇軾在惠州時，了元（僧人法號）寫信給蘇軾說：『子瞻（蘇軾的字）中了進士，登上金門（指朝廷），進入玉堂（指翰林院），卻被遠遠地流放到寂寞的海邊。這是因為權臣嫉妒子瞻擔任宰相啊。人生一世，就像白駒過隙一樣短暫。三十年的功名富貴，轉眼成空。為什麼不一筆勾銷，尋取自己本來的面目，萬劫常住，永遠不會墮落。』從前有人問師父佛法在哪裡，師父說：『在行住』
【English Translation】 English version: Someone came to ask Su Shi to handle matters of the monastery. Su Shi asked, 'Where is the elder going?' He replied, 'I want to return to West Lake.' So Su Shi led his subordinates and went to the Stone Pagoda together. He ordered the drums to be beaten, took out a memorial from his sleeve, and had Chao Wujiu read it aloud: 'Has the Great Being (a respectful title for Avalokiteśvara Bodhisattva) ever preached the Dharma? Who made the sound of the golden fur (referring to the Buddha)? Sentient beings each open their own path to enlightenment, what does it have to do with the Stone Pagoda? Leaving without attachment, staying also follows conditions. Only Elder Jie Gong opens the non-dual gate and bestows inexhaustible treasures. Missing the long separation from West Lake is also incidentally for Su Shi to stay a little longer. There is nothing that cannot be done.' At that moment, everyone kowtowed and listened again. The gavel (a Buddhist ritual instrument) sounded at the ferry, and the boat returned as before. The scenery of the clouds and mountains, after the autumn rain, was completely renewed, and the sound of the bells and drums was also fresh. In September, Su Shi was summoned to be the Minister of Rites and concurrently the Academician of the End Ming Hall. In the year of Jiaxu (1094 AD), he was demoted and assigned to Huizhou. The boat docked in Jinling, blocked by the wind on the Yangtze River. He welcomed Wan Juan of Jiangshan Spring (monk's Dharma name). When Wan Juan came to visit, Su Shi asked, 'What is the lamp of the sea of wisdom?' Wan Juan replied with a verse: 'Pointing out what is clearly there, look up and see the hawk flying through the clouds. This bowl (referring to wisdom) has always been the rarest, how many people can understand the one who asks about the lamp?' Su Shi gladly also composed a verse, saying: 'Today the weather is bad by the river, cannon-like clouds rise, and the wind is about to blow. Alone I look at Zhongshan and call Bao Gong (Zen Master Baozhi), the white pagoda in the forest is like a lonely crane. Bao Gong's bones are cold, and calling will not respond, but old Spring comes to call me. Lightning-like eyes, tiger-like teeth, thunderbolt-like tongue, blow away the clouds of a thousand peaks for me. What is the purpose of coming ten thousand miles south? Just tasting a spoonful of Cao Xi (the place where the Sixth Patriarch Huineng propagated the Dharma) water, you will know the taste of the water. If I paint a picture of Jiangshan in the future, I will still paint Spring calling the layman.' Wan Juan said in a verse: 'The road to Cao Xi under your feet is open, entering the hall no longer asks about the banner or the wind. It is best to tell the old man who was pounding rice in the mill (referring to Huineng when he was not a monk) the farewell words of Zhongshan.' When Su Shi was in Huizhou, Liao Yuan (monk's Dharma name) wrote to Su Shi, saying: 'Zizhan (Su Shi's courtesy name) passed the imperial examination, ascended the Golden Gate (referring to the imperial court), and entered the Jade Hall (referring to the Hanlin Academy), but was exiled far away to the lonely seaside. This is because powerful officials are jealous of Zizhan for being the prime minister. Life is like a white horse passing through a crack, so short. Thirty years of fame and wealth will turn into emptiness in the blink of an eye. Why not write it off in one stroke, seek your original face, and stay forever without falling. 'In the past, someone asked the master where the Buddha Dharma was, and the master said, 'In walking, staying'
坐臥處。著衣吃飯處。屙屎撒尿處。沒理沒會處。死活不得處。子瞻胸中有萬卷書。下筆無一點塵。到這地位。不知性命所在。一生聦明。要做甚麼三世佛。則是一個有血性的漢子。子瞻若能腳下承當。把三二十年富貴功名賤如泥土。努力向前。珍重。珍重。庚辰復朝奉郎。辛巳度嶺北。歸中止常州。請老。以本官致仕。南遷。日攜阿彌陀佛像一軸。曰。此軾生西方公據也。至是疾。革徑山惟琳來候。曰。端明勿忘西方。軾曰。西方不無。但個里著力不得。語畢而逝。嘗題自己照容曰。心似已灰之木。身如不繫之舟。問汝平生功業。黃州惠州瓊州。
贊曰。坡公出世一番。與佛印法泉諸老宿互相提唱。闡揚佛法。紫柏云。東坡老賊。以文字為綠林。出沒于峰前。路口荊棘。叢中窩弓．藥水箭。無處不藏。專候殺人不眨眼。索性漢一觸其機。刀箭齊發。尸橫血濺。碧流成赤。你且道他是賊。不是賊。試辨驗看。若辨得。管取從來攔路石。沸湯潑雪。
又贊曰。古德云。東坡門外漢耳。夫以坡公見地猶在門外。則佛法豈易言乎。雖然千載而下讀公之文。因而知有佛法。公殆以文章作佛事。也意其人亦。乘愿而來。乘愿而往者耶。是又惡容輕置喙矣。
蓮池本師贊曰。老泉為薦先亡。曾於極樂院造六菩薩像
【現代漢語翻譯】 現代漢語譯本： 在坐臥的地方，穿衣吃飯的地方，拉屎撒尿的地方，沒有道理沒有情理的地方，要死要活不能自主的地方。蘇軾（蘇軾，1037-1101）胸中有萬卷書，下筆沒有一點塵俗之氣。到了這種地步，卻不知性命的歸宿。一生聰明，卻想做什麼三世佛？這只是一個有血性的漢子。蘇軾如果能腳下承擔，把三二十年的富貴功名看得像泥土一樣低賤，努力向前，珍重，珍重！庚辰年（1100年）恢復朝奉郎，辛巳年（1101年）從嶺北迴來，在常州停止，請求告老還鄉，以本官身份退休。南遷時，每天攜帶一軸阿彌陀佛像，說：『這是我蘇軾往生西方的憑據。』到這時生病了，革徑山惟琳前來探望，說：『端明不要忘記西方。』蘇軾說：『西方不是沒有，但在這裡使不上力。』說完就去世了。曾經題寫自己的畫像說：『心像已經燃成灰燼的木頭，身如不繫纜繩的船。問我平生做了什麼功業？黃州、惠州、瓊州。』
讚語說：蘇軾出世這一番，與佛印、法泉等老修行互相提倡，闡揚佛法。紫柏（紫柏，1543-1603）說：『東坡老賊，用文字作為綠林，出沒于峰前路口，荊棘叢中藏著窩弓藥水箭，無處不藏，專門等待殺人不眨眼的人。索性漢一觸碰到他的機鋒，刀箭齊發，尸橫血濺，碧綠的河流變成紅色。』你且說他是賊，不是賊？試著辨別驗證看看。如果辨別得了，管保你將從來攔路石，用沸湯潑雪一樣化解。
又讚語說：古德說：『東坡只是門外漢罷了。』以蘇軾的見地尚且還在門外，那麼佛法哪裡是容易說的呢？雖然千年之後讀蘇軾的文章，因而知道有佛法，蘇軾大概是用文章來做佛事吧，也料想他也是乘愿而來，乘愿而往的人吧。這又哪裡能輕易置喙呢？
蓮池本師（蓮池本師，1535-1615）讚語說：老泉（蘇洵，1009-1066）爲了推薦已故的親人，曾經在極樂院建造六尊菩薩像。
English version: At the place of sitting and lying down, at the place of dressing and eating, at the place of defecating and urinating, at the place of no reason and no understanding, at the place of neither life nor death with autonomy. Su Shi (Su Shi, 1037-1101) had ten thousand volumes of books in his chest, and his writing had not a speck of worldly dust. Arriving at this state, he did not know where his life was destined. All his life he was intelligent, yet he wanted to become a Three-World Buddha? This is just a man with blood and spirit. If Su Shi could take responsibility under his feet, regard the wealth and fame of thirty or twenty years as cheap as mud, strive forward, cherish, cherish! In the year of Gengchen (1100), he was restored as Chaofeng Lang, and in the year of Xinsi (1101), he returned from the north of the ridge, stopped in Changzhou, and requested to retire to his hometown, retiring with his official position. When moving south, he carried a scroll of Amitabha Buddha image every day, saying: 'This is my Su Shi's proof of rebirth in the West.' At this time, he fell ill, and Ge Jingshan Weilin came to visit, saying: 'Duanming, do not forget the West.' Su Shi said: 'The West is not without, but one cannot exert effort here.' After saying that, he passed away. He once inscribed his own portrait, saying: 'The heart is like wood that has been turned to ashes, the body is like a boat without mooring. Ask me what merits I have accomplished in my life? Huangzhou, Huizhou, Qiongzhou.'
The eulogy says: Su Shi's appearance in the world was a time of mutual promotion with old practitioners such as Foyin and Faquan, expounding the Dharma. Zibo (Zibo, 1543-1603) said: 'The old thief Dongpo uses writing as a green forest, appearing and disappearing in front of peaks and intersections, hiding crossbows and poisoned arrows in the thickets of thorns, hiding everywhere, specializing in waiting for people who kill without blinking an eye. If a straightforward man touches his wit, knives and arrows will be fired together, corpses will lie across the ground and blood will splatter, and the green river will turn red.' You say he is a thief, or not a thief? Try to distinguish and verify. If you can distinguish it, you can guarantee that you will dissolve the stumbling block from the past like boiling water pouring on snow.
Another eulogy says: An ancient worthy said: 'Dongpo is just an outsider.' If Su Shi's understanding is still outside the door, then how can the Dharma be easily spoken of? Although reading Su Shi's articles a thousand years later, one knows that there is Dharma, Su Shi probably uses articles to do Buddhist affairs, and it is expected that he is also one who comes by vow and goes by vow. How can one easily comment on this?
Master Lianchi (Lianchi, 1535-1615) said in his eulogy: Laoquan (Su Xun, 1009-1066), in order to recommend deceased relatives, once built six Bodhisattva statues in the Elysium Monastery.
【English Translation】 English version: At the place of sitting and lying down, at the place of dressing and eating, at the place of defecating and urinating, at the place of no reason and no understanding, at the place of neither life nor death with autonomy. Su Shi (Su Shi, 1037-1101) had ten thousand volumes of books in his chest, and his writing had not a speck of worldly dust. Arriving at this state, he did not know where his life was destined. All his life he was intelligent, yet he wanted to become a Three-World Buddha? This is just a man with blood and spirit. If Su Shi could take responsibility under his feet, regard the wealth and fame of thirty or twenty years as cheap as mud, strive forward, cherish, cherish! In the year of Gengchen (1100), he was restored as Chaofeng Lang, and in the year of Xinsi (1101), he returned from the north of the ridge, stopped in Changzhou, and requested to retire to his hometown, retiring with his official position. When moving south, he carried a scroll of Amitabha Buddha image every day, saying: 'This is my Su Shi's proof of rebirth in the West.' At this time, he fell ill, and Ge Jingshan Weilin came to visit, saying: 'Duanming, do not forget the West.' Su Shi said: 'The West is not without, but one cannot exert effort here.' After saying that, he passed away. He once inscribed his own portrait, saying: 'The heart is like wood that has been turned to ashes, the body is like a boat without mooring. Ask me what merits I have accomplished in my life? Huangzhou, Huizhou, Qiongzhou.'
The eulogy says: Su Shi's appearance in the world was a time of mutual promotion with old practitioners such as Foyin and Faquan, expounding the Dharma. Zibo (Zibo, 1543-1603) said: 'The old thief Dongpo uses writing as a green forest, appearing and disappearing in front of peaks and intersections, hiding crossbows and poisoned arrows in the thickets of thorns, hiding everywhere, specializing in waiting for people who kill without blinking an eye. If a straightforward man touches his wit, knives and arrows will be fired together, corpses will lie across the ground and blood will splatter, and the green river will turn red.' You say he is a thief, or not a thief? Try to distinguish and verify. If you can distinguish it, you can guarantee that you will dissolve the stumbling block from the past like boiling water pouring on snow.
Another eulogy says: An ancient worthy said: 'Dongpo is just an outsider.' If Su Shi's understanding is still outside the door, then how can the Dharma be easily spoken of? Although reading Su Shi's articles a thousand years later, one knows that there is Dharma, Su Shi probably uses articles to do Buddhist affairs, and it is expected that he is also one who comes by vow and goes by vow. How can one easily comment on this?
Master Lianchi (Lianchi, 1535-1615) said in his eulogy: Laoquan (Su Xun, 1009-1066), in order to recommend deceased relatives, once built six Bodhisattva statues in the Elysium Monastery.
。而子由往來法門亦甚密邇。蓋蘇氏之皈心三寶素矣。世有刻西方公。據者增以俚語。謂出自坡公。此誣也。具眼者勿因偽而並棄其真。師又曰。愚聞之古德云。士大夫英敏過人者多自僧中來。然嘗疑之。迷而不返者什九。不負宿因者什一。其故何也。五濁惡世多諸退緣。賢者所難免也。故戒禪師後身為東坡。青禪師後身為曾魯公。喆禪師後身耽富貴多憂苦。夫東坡最為親近法門。而曾公已不之。及彼喆老之後身。其迷抑又甚矣。古今知識所以勸人舍五濁而求凈土也。然則劉遺民而下諸君子所得不既多乎。
黃庭堅(黃龍祖心禪師法嗣)
太史黃庭堅。字魯直。號山谷。以般若夙習。雖膴仕。澹如也。出入宗門。未有所向。好作艷詞。人爭傳之。嘗謁圓通秀。秀呵曰。大丈夫翰墨之妙。甘施於此乎。秀方戒李伯時畫馬事。堅笑曰。又當置我于馬腹中耶。秀曰。汝以艷語動天下人淫心。不止馬腹中。正恐生泥犁耳。堅悚然悔謝。繇是絕筆。惟孳孳于道。著發願文。痛戒酒色。日止朝粥午飯而已。元祐間。丁家艱館黃龍山。參晦堂祖心。乞指徑捷處。堂曰。祇如仲尼道二三子。以我為隱乎。吾無隱乎。爾太史居常如何理論。堅開口便道。不是。不是。正窘迫次。適有一人至。堂問。誰遣汝來。其人曰。大林葉
【現代漢語翻譯】 現代漢語譯本：而子由（蘇轍的字）與佛門交往也非常密切。蘇家歸心三寶（佛、法、僧）由來已久。世上有人刻印《西方公據》，編造者增添了許多粗俗的言語，說是出自蘇軾之手，這是誣陷。有見識的人不要因為有偽造的部分而連同真實的部分也一併拋棄。師父又說：『我聽古人說，士大夫中才華出衆、聰敏過人的人，很多是來自僧人。但我常常懷疑這一點，因為迷失而不能返回正道的十之八九，不辜負前世因緣的十之一二。這是什麼緣故呢？因為五濁惡世（劫濁、見濁、煩惱濁、眾生濁、命濁）中退轉的因緣太多，即使是賢能的人也難以避免。』所以戒禪師後來轉世為東坡（蘇軾），青禪師後來轉世為曾魯公（曾鞏）。喆禪師轉世后沉迷於富貴，多有憂愁和痛苦。蘇東坡是最為親近佛法的，而曾鞏已經不那麼親近了。至於那位喆禪師的後世，他的迷失就更加嚴重了。這就是古往今來的知識分子勸人捨棄五濁惡世而求生凈土的原因啊。這樣看來，劉遺民（東晉慧遠大師的在家弟子）以及其他的君子們所得到的難道還少嗎？ 黃庭堅（黃龍祖心禪師的法嗣） 太史黃庭堅，字魯直，號山谷。因為有般若（智慧）的宿世習氣，即使身居高位，也淡泊名利。他出入佛門，但還沒有明確的方向。喜歡寫艷詞，人們爭相傳誦。曾經拜訪圓通秀禪師，秀禪師呵斥他說：『大丈夫精妙的翰墨，怎麼能用在這種地方呢？』秀禪師正在告誡李伯時不要畫馬，黃庭堅笑著說：『難道又要把我置於馬腹中嗎？』秀禪師說：『你用艷詞挑動天下人的淫心，不止是馬腹中，恐怕要墮入泥犁（地獄）啊！』黃庭堅聽后非常恐懼，懺悔謝罪，從此絕筆，只是勤奮地修道，寫了發願文，痛戒酒色，每天只吃早粥和午飯。元祐年間（1086-1094），他因為家裡的喪事住在黃龍山，參拜晦堂祖心禪師，請求指點一條直接簡便的道路。晦堂禪師說：『就像孔子說「二三子，以我為隱乎？吾無隱乎！」（你們這些弟子啊，以為我有什麼隱瞞的嗎？我是沒有什麼隱瞞的！）你太史平時是如何理解的呢？』黃庭堅開口就說：『不是，不是。』正在窘迫的時候，正好有一個人來到，晦堂禪師問：『誰讓你來的？』那人說：『大林葉
【English Translation】 English version: And Ziyou (Su Zhe's courtesy name) also had very close interactions with the Buddhist community. The Su family's devotion to the Three Jewels (Buddha, Dharma, Sangha) had long been established. Some people have printed 'Western Public Document,' with fabricators adding many vulgar words, claiming it was written by Su Shi, which is a slander. Those with discernment should not discard the genuine along with the forged. The master also said: 'I have heard from ancient worthies that many of the exceptionally talented and intelligent scholar-officials come from among monks. However, I often doubt this, because eight or nine out of ten become lost and cannot return to the right path, while only one or two do not betray their past karmic causes.' What is the reason for this? Because there are too many causes for regression in the evil world of the Five Turbidities (the turbidity of the age, views, afflictions, beings, and life), which even the virtuous find difficult to avoid. Therefore, Chan Master Jie was later reborn as Dongpo (Su Shi), and Chan Master Qing was later reborn as Zeng Lugong (Zeng Gong). Chan Master Zhe, after being reborn, indulged in wealth and suffered much sorrow and pain. Su Dongpo was the closest to the Dharma, while Zeng Gong was no longer so close. As for the later life of that Chan Master Zhe, his delusion was even more severe. This is why scholars throughout history have advised people to abandon the evil world of the Five Turbidities and seek rebirth in the Pure Land. In that case, haven't Liu Yimin (a lay disciple of Master Huiyuan in the Eastern Jin Dynasty) and other gentlemen gained much?' Huang Tingjian (Dharma heir of Chan Master Zuxin of Huanglong) Grand Historian Huang Tingjian, courtesy name Luzhi, sobriquet Shangu, because of his past life's habit of Prajna (wisdom), he remained indifferent to fame and fortune even in high office. He frequented Buddhist temples but had not yet found a clear direction. He liked to write amorous lyrics, which people eagerly circulated. He once visited Chan Master Yuantong Xiu, who scolded him, saying, 'How can a great man waste his exquisite calligraphy on such things?' Chan Master Xiu was then admonishing Li Boshi about painting horses. Huang Tingjian laughed and said, 'Are you going to put me in the horse's belly again?' Chan Master Xiu said, 'You use amorous words to stir up lust in the hearts of people all over the world, it's not just the horse's belly, I'm afraid you will fall into Naraka (hell)!' Huang Tingjian was terrified and repented, ceasing to write such lyrics from then on, and diligently cultivated the Way, writing a vow to abstain from wine and sex, eating only morning congee and a midday meal each day. During the Yuanyou period (1086-1094), he stayed at Huanglong Mountain due to a family bereavement, visited Chan Master Huitang Zuxin, and asked for guidance on a direct and easy path. Chan Master Huitang said, 'Just like Confucius said, "Do you think, my disciples, that I have any secrets? I have no secrets!" How do you, Grand Historian, usually understand this?' Huang Tingjian immediately said, 'No, no.' Just as he was in a predicament, a person arrived. Chan Master Huitang asked, 'Who sent you?' The person said, 'Dalin Ye'
秀才。又問。有書否。曰。有。又問。書何在。其人即引手背。抽衣領。舉書呈堂。堂曰。學道到此人田地方可。堅有愧色。一日侍堂山行次。時巖桂盛開。堂曰。聞木樨花香么。曰。聞。堂曰。吾無隱乎。爾堅欣然領解。即拜曰。和尚得恁么老婆心切。堂笑曰。祇要公到家耳。時與堂高弟死心悟新．靈源．惟清。尤篤方外契久之。謁心於云巖。隨眾入室。心見張目問曰。新長老死。學士死。燒作兩堆灰。向甚麼處相見。堅無語。心約出曰。晦堂處參得底。使未著在。后左官黔南道。力愈勝於無思念中。頓明死心所問。報以書曰。往日嘗蒙苦口提撕。長如醉夢。依稀在光影中。蓋疑情不盡。命根不斷故。望崖而退耳。謫官在黔南道中。晝臥覺來。忽然廓爾。尋思平生被天下老和尚謾了多少。惟有死心道人不肯。乃是第一相為也。靈源寄以偈曰。昔日對面隔千里。如今萬里彌相親。寂寥滋味同齋粥。快活談諧契主賓。室內許誰參化女。眼中休去覓瞳人。東西南北難藏處。金色頭陀笑轉新。堅和曰。石工來斫鼻端塵。無手人來斧始親。白牯貍奴心即佛。龍睛虎眼主中賓。自攜瓶去沽村酒。卻著衫來作主人。萬里相看常對面。死心寮里有清新。堂入寂。堅作塔銘。復吊以偈曰。海風吹落楞伽山。四海禪徒著眼看。一把柳絲收
【現代漢語翻譯】 現代漢語譯本
秀才又問：『你有佛經嗎？』回答說：『有。』又問：『佛經在哪裡？』那人便用手向後背摸索，拉起衣領，舉起佛經呈給方丈。方丈說：『學道能到這種程度，才算到了家。』張商英臉上露出慚愧的神色。一天，他陪同方丈在山中行走，當時巖桂花盛開。方丈說：『聞到木樨花的香味了嗎？』回答說：『聞到了。』方丈說：『我沒有什麼隱瞞你的吧？』張商英高興地領悟了，便拜謝說：『和尚您真是婆婆媽媽，用心良苦啊！』方丈笑著說：『我只是要你到家而已。』當時與方丈關係密切的高徒有死心悟新、靈源惟清，張商英與他們的交往尤其深厚。後來，張商英去云巖拜見死心悟新，跟隨大眾進入禪房。死心悟新睜大眼睛問：『新長老死了，學士也死了，燒成兩堆灰，要在什麼地方相見呢？』張商英無言以對。死心悟新約定說：『在晦堂那裡參悟到的東西，還沒有用上呢。』後來，張商英被貶官到黔南道，他更加努力地在無思無念中修行，突然明白了死心悟新所問的問題，便寫信回覆說：『往日曾經蒙受您苦口婆心的提點，我卻像在醉夢中一樣，依稀在光影中摸索，這是因為疑情沒有斷盡，命根沒有斷絕的緣故，所以只能望崖而退。』被貶官到黔南道后，白天睡覺醒來，忽然心胸開闊。回想平生被天下的老和尚欺騙了多少，只有死心道人沒有欺騙我，實在是第一等為我著想的人啊！靈源寄給他一首偈語說：『昔日對面隔千里，如今萬里彌相親。寂寥滋味同齋粥，快活談諧契主賓。室內許誰參化女，眼中休去覓瞳人。東西南北難藏處，金色頭陀笑轉新。』張商英和了一首偈語說：『石工來斫鼻端塵，無手人來斧始親。白牯貍奴心即佛，龍睛虎眼主中賓。自攜瓶去沽村酒，卻著衫來作主人。萬里相看常對面，死心寮里有清新。』晦堂方丈圓寂后，張商英為他撰寫塔銘，又作偈語弔唁說：『海風吹落楞伽山，四海禪徒著眼看。一把柳絲收。』 English version
A scholar asked, 'Do you have scriptures?' He replied, 'Yes.' He further asked, 'Where are the scriptures?' The man then reached behind his back, pulled up his collar, and presented the scriptures to the abbot. The abbot said, 'To reach this level in studying the Way is to have arrived home.' Zhang Shangying looked ashamed. One day, he accompanied the abbot on a walk in the mountains, where osmanthus flowers were in full bloom. The abbot asked, 'Do you smell the fragrance of the osmanthus flowers?' He replied, 'Yes.' The abbot said, 'I have nothing to hide from you, do I?' Zhang Shangying happily understood and bowed, saying, 'Venerable monk, you are so kind and meticulous!' The abbot smiled and said, 'I only want you to arrive home.' At that time, the abbot's close disciples included Sixin Wuxin, Lingyuan Weiqing, with whom Zhang Shangying had particularly deep friendships. Later, Zhang Shangying went to Yunyan to visit Sixin Wuxin, following the assembly into the meditation hall. Sixin Wuxin opened his eyes wide and asked, 'Elder Xin is dead, and the scholar is dead, burned into two piles of ashes. Where will they meet?' Zhang Shangying was speechless. Sixin Wuxin said, 'What you learned from Huitang, you haven't used yet.' Later, Zhang Shangying was demoted to Qiannan Dao. He worked even harder in non-thinking and non-念中 cultivation, and suddenly understood the question Sixin Wuxin had asked. He wrote back, saying, 'In the past, I received your earnest guidance, but I was like a drunkard, groping in the shadows, because my doubts were not exhausted, and the root of my life was not severed, so I could only retreat from the cliff.' After being demoted to Qiannan Dao, he woke up from a nap during the day and suddenly felt enlightened. He reflected on how much he had been deceived by the old monks of the world, but only Sixin Daoren had not deceived me, and was truly the first to think of me! Lingyuan sent him a verse, saying, 'In the past, facing each other was like a thousand miles apart, but now, ten thousand miles feel close. The lonely taste is shared with simple meals, and joyful conversations are in harmony with the host and guest. Who is allowed in the room to contemplate the 化女 (transformation woman)? Don't seek the pupil in the eye. There is nowhere to hide in the east, west, south, and north. The golden-headed ascetic smiles anew.' Zhang Shangying responded with a verse, saying, 'The stone worker comes to carve the dust from the tip of the nose, and the handless man comes to make the axe intimate. The white buffalo cat's mind is Buddha, and the dragon-eyed tiger is the master among guests. I carry the bottle myself to buy village wine, and put on my clothes to be the host. Looking at each other from ten thousand miles away, we are always face to face, and there is freshness in Sixin's hermitage.' After Abbot Huitang passed away, Zhang Shangying wrote a pagoda inscription for him and composed a verse of condolence, saying, 'The sea breeze blows down Mount楞伽 (Lanka), and the Chan monks of the four seas watch with their eyes. A handful of willow branches gather.'
【English Translation】 A scholar asked, 'Do you have scriptures?' He replied, 'Yes.' He further asked, 'Where are the scriptures?' The man then reached behind his back, pulled up his collar, and presented the scriptures to the abbot. The abbot said, 'To reach this level in studying the Way is to have arrived home.' Zhang Shangying looked ashamed. One day, he accompanied the abbot on a walk in the mountains, where osmanthus flowers were in full bloom. The abbot asked, 'Do you smell the fragrance of the osmanthus flowers?' He replied, 'Yes.' The abbot said, 'I have nothing to hide from you, do I?' Zhang Shangying happily understood and bowed, saying, 'Venerable monk, you are so kind and meticulous!' The abbot smiled and said, 'I only want you to arrive home.' At that time, the abbot's close disciples included Sixin Wuxin, Lingyuan Weiqing, with whom Zhang Shangying had particularly deep friendships. Later, Zhang Shangying went to Yunyan to visit Sixin Wuxin, following the assembly into the meditation hall. Sixin Wuxin opened his eyes wide and asked, 'Elder Xin is dead, and the scholar is dead, burned into two piles of ashes. Where will they meet?' Zhang Shangying was speechless. Sixin Wuxin said, 'What you learned from Huitang, you haven't used yet.' Later, Zhang Shangying was demoted to Qiannan Dao. He worked even harder in non-thinking and non-念中 cultivation, and suddenly understood the question Sixin Wuxin had asked. He wrote back, saying, 'In the past, I received your earnest guidance, but I was like a drunkard, groping in the shadows, because my doubts were not exhausted, and the root of my life was not severed, so I could only retreat from the cliff.' After being demoted to Qiannan Dao, he woke up from a nap during the day and suddenly felt enlightened. He reflected on how much he had been deceived by the old monks of the world, but only Sixin Daoren had not deceived me, and was truly the first to think of me! Lingyuan sent him a verse, saying, 'In the past, facing each other was like a thousand miles apart, but now, ten thousand miles feel close. The lonely taste is shared with simple meals, and joyful conversations are in harmony with the host and guest. Who is allowed in the room to contemplate the 化女 (transformation woman)? Don't seek the pupil in the eye. There is nowhere to hide in the east, west, south, and north. The golden-headed ascetic smiles anew.' Zhang Shangying responded with a verse, saying, 'The stone worker comes to carve the dust from the tip of the nose, and the handless man comes to make the axe intimate. The white buffalo cat's mind is Buddha, and the dragon-eyed tiger is the master among guests. I carry the bottle myself to buy village wine, and put on my clothes to be the host. Looking at each other from ten thousand miles away, we are always face to face, and there is freshness in Sixin's hermitage.' After Abbot Huitang passed away, Zhang Shangying wrote a pagoda inscription for him and composed a verse of condolence, saying, 'The sea breeze blows down Mount楞伽 (Lanka), and the Chan monks of the four seas watch with their eyes. A handful of willow branches gather.'
不得。和煙搭在玉欄干。嘗以書勉胡少汲曰。公道學頗得力耶。治病之方當深求。禪悅照破生死之根。則憂畏淫怒無處安腳。病既無根。枝葉安能為害。投子聰老．海會演老。道行不愧古人。皆可親近殊勝。從文章之士學妄言綺語。增長無明種子也。聰老猶喜接高明士大夫。開卷論說。便穿諸儒鼻孔。若於義理得宗趣。卻觀舊所讀書。境界廓然。六通四辟。極省心力。然有道之士。須以志誠懇惻。歸向古人所謂下人不精不得其真。此非虛語。
侍郎韓宗古
嘗以書問晦堂曰。昔聞和尚開悟。曠然無疑。但無始以來。煩惱習氣未能頓盡。為之奈何。堂答曰。敬承中書諭及昔時開悟曠然無疑。但無始以來煩惱習氣未能頓盡。然心外無剩法者。不知煩惱習氣是何物。而欲盡之。若起此心翻成。認賊為子也。從上以來。但有言說。乃是隨病設藥。縱有煩惱習氣。但以如來知見治之。皆是善巧方便。誘引之說。若是定有習氣可治。卻是心外有法。而可盡之。譬如靈龜曳尾。于涂拂跡跡生。可謂將心用心。轉見病深。茍能明達心外無法。法外無心。心法既無。更欲教誰頓盡耶。
九江守彭器資
每見尊宿。必問。道人命終多自繇。或云。自有旨決可聞乎。往往有妄言之者。器資竊笑之。暮年守湓江。延晦
【現代漢語翻譯】 現代漢語譯本： 不得。和煙搭在玉欄桿。（此句含義不明確，可能指某種意境或場景，難以直譯） 嘗以書勉勵胡少汲說：『你的道學頗有心得了嗎？治療疾病的方法應當深入探求。禪悅能夠照破生死的根本，那麼憂慮、恐懼、淫慾、憤怒就無處安身。疾病既然沒有了根，枝葉又怎麼能造成危害呢？投子聰老（投子山住持聰禪師），海會演老（海會寺住持演禪師），他們的道行不愧於古人，都可以親近並從中獲得殊勝的教益。如果向那些只會舞文弄墨的人學習虛妄的言辭和華麗的辭藻，只會增長無明的種子。聰老還喜歡接待有見識的士大夫，展開書卷進行討論，常常能抓住儒生的要害。如果對於義理能夠領悟其宗旨和趣味，再回頭看以前讀過的書，境界就會變得開闊，六通四辟，極其省心省力。然而有道之士，必須以至誠懇切的態度，歸向古人所說的『下人不精，不得其真』，這句話並非虛言。』 侍郎韓宗古 曾經寫信問晦堂禪師說：『過去聽說和尚您開悟的時候，內心曠然無疑。但是無始以來，煩惱習氣未能完全斷盡，該怎麼辦呢？』晦堂禪師回答說：『敬承中書您的來信，說您過去開悟的時候，內心曠然無疑。但是無始以來，煩惱習氣未能完全斷盡。要知道心外沒有多餘的法，不知道煩惱習氣是什麼東西，卻想要斷盡它。如果生起這種念頭，反而變成了認賊為子。從古以來，所有的言說，都是隨著病癥而設的藥。縱然有煩惱習氣，只要用如來的知見來對治它，都是善巧方便的誘導之說。如果真的有習氣可以被斷盡，那就是心外有法，可以被斷盡。譬如靈龜拖著尾巴在泥土上拂拭痕跡，痕跡卻又產生，這可以說是將心用心，反而使病情加深。如果能夠明白通達心外無法，法外無心，心和法既然都沒有，還想要教誰去斷盡呢？』 九江守彭器資 每次見到尊宿，必定會問：『道人臨命終時大多能夠自主，或者說，是否有遺言可以聽聞呢？』往往有人妄言。彭器資私下裡嘲笑他們。晚年鎮守湓江，延請晦堂禪師。
【English Translation】 English version: Cannot. (It) leans on the jade balustrade with the smoke. (This sentence is ambiguous and difficult to translate directly, possibly referring to a certain mood or scene.) (He) once encouraged Hu Shaoji with a letter, saying: 'Have you gained some understanding in your study of Dao? The method of treating illness should be deeply explored. Chan pleasure can illuminate the root of birth and death, then worries, fears, lusts, and anger will have nowhere to settle. Since the disease has no root, how can the branches and leaves cause harm? Touzi Conglao (Chan Master Cong, abbot of Touzi Mountain), Haihui Yanlao (Chan Master Yan, abbot of Haihui Temple), their conduct is worthy of the ancients, and it is beneficial to approach them. If you learn vain words and flowery language from scholars who only know how to write, you will only increase the seeds of ignorance. Conglao still likes to receive knowledgeable scholars and officials, opening books and discussing, often grasping the key points of Confucian scholars. If you can understand the purpose and interest of the meaning and principles, and then look back at the books you have read before, the realm will become broad, six penetrations and four unobstructed, extremely saving effort. However, those who have the Dao must sincerely and earnestly turn to the ancients, as the saying goes, 'If the subordinate is not refined, he will not get the truth.' This is not a false statement.' Attendant Minister Han Zonggu Once wrote a letter to Chan Master Huitang, asking: 'In the past, I heard that when you, the monk, attained enlightenment, your heart was completely free of doubt. But since beginningless time, the habits of afflictions have not been completely eradicated. What should be done?' Chan Master Huitang replied: 'Respectfully received your letter, saying that when you attained enlightenment in the past, your heart was completely free of doubt. But since beginningless time, the habits of afflictions have not been completely eradicated. You should know that there is no extra Dharma outside the mind. Not knowing what the habits of afflictions are, yet wanting to eradicate them. If you give rise to this thought, it will turn into recognizing a thief as your son. Since ancient times, all the words spoken are medicines set up according to the disease. Even if there are habits of afflictions, as long as you use the knowledge and vision of the Tathagata to treat them, they are all skillful means of inducement. If there are really habits that can be eradicated, then there is Dharma outside the mind that can be eradicated. It is like a spiritual turtle dragging its tail and wiping away traces on the mud, but the traces are produced again. This can be said to be using the mind to use the mind, but making the disease deeper. If you can understand that there is no Dharma outside the mind, and no mind outside the Dharma, since both mind and Dharma do not exist, who do you want to teach to eradicate them?' Prefect of Jiujiang, Peng Qizi Every time he saw a venerable monk, he would ask: 'Do Daoists mostly have autonomy at the time of their death, or is there a will that can be heard?' Often there are those who speak falsely. Peng Qizi secretly laughed at them. In his later years, he guarded the Peng River and invited Huitang.
堂至郡齋。日夕問道從容。問曰。臨終果有旨訣乎。曰。有之。曰。愿聞其說。曰。待公死時即說。器資不覺起立曰。此事須是和尚始得。洪覺范歎賞其言。作偈曰。馬祖有伴則來。彭公死時即道。睡里虱子咬人。信手摸得革蚤。
王正言
問死心悟新曰嘗聞三緣和合而生。又聞即死即生。何故有奪胎而生者。新曰。如正言作漕使。隨所住處。即居其位。還疑否。曰。不疑。新曰。復何疑也。王于言下領解。
顯謨朱世英
問真凈克文佛法大意。文以書答曰。辱書以佛法。為問佛法。至妙無二。但未至於妙。則互有長短。茍至於妙。則悟心之人。如實知自心。究竟本來成佛。如實自在。如實安樂。如實解脫。如實清凈。而日用惟用自心。自心變化。把得便用。莫問是非。擬心思量已不是。也不擬心。一一天真。一一明妙。一一如蓮花不著水。所以迷自心故作眾生。悟自心故成佛。而眾生即佛。佛即眾生。繇迷悟故有彼此也。如今學者。多不信自心。不悟自心。不得自心明妙受用。不得自心安樂解脫。心外妄有禪道。妄立奇特。妄生取捨。縱修行。落外道二乘禪寂斷見境界。英得書有省后。覺范至臨川。與英游相好。俄上藍長老至謂英曰。覺范聞工詩耳。禪則其師。猶錯矧弟子耶。英笑曰。師
【現代漢語翻譯】 現代漢語譯本：
（僧人）住在郡齋。日夜從容地問道。問：（您）臨終時果真有重要的訣竅嗎？（僧人）說：『有的。』（那人）說：『希望聽聽其中的說法。』（僧人）說：『等你死的時候就告訴你。』器資不自覺地站起來說：『這件事必須是和尚才能做到。』洪覺范歎賞他的話，作偈說：『馬祖（Mǎzǔ，指馬祖道一禪師）有伴就來，彭公（Péng Gōng）死時才說。睡夢中虱子咬人，信手摸到的是革蚤。』
王正言
（王正言）問死心悟新（Sǐxīn Wùxīn）禪師：『我曾經聽說三緣和合而生，又聽說即死即生，為什麼會有奪胎而生的人呢？』悟新（Wùxīn）禪師說：『比如正言你擔任漕使，無論住在哪裡，就佔據那個位置，你還懷疑嗎？』（王正言）說：『不懷疑。』悟新（Wùxīn）禪師說：『那還懷疑什麼呢？』王正言在言語下領悟理解。
顯謨朱世英
（朱世英）問真凈克文（Zhēnjìng Kèwén）禪師佛法的大意。克文（Kèwén）禪師用書信回答說：『承蒙您來信詢問佛法。至妙的佛法是無二的，但沒有達到至妙的境界，就會互相有長處和短處。如果達到至妙的境界，那麼覺悟自心的人，如實地知道自己的心，最終本來就已成佛，如實地自在，如實地安樂，如實地解脫，如實地清凈，而且日常使用都只是使用自己的心，自己的心變化，把握住就用，不要問是非，如果用心思量就不是了。也不要不擬心，每一天都是天真，每一天都是明妙，每一天都像蓮花一樣不沾水。所以迷惑于自心，才成為眾生；覺悟自心，才成就佛。而眾生就是佛，佛就是眾生，由於迷惑和覺悟，才有了彼此的差別。如今的學者，大多不相信自己的心，不覺悟自己的心，不能得到自心明妙的受用，不能得到自心安樂的解脫。在心外虛妄地認為有禪道，虛妄地樹立奇特，虛妄地產生取捨。即使修行，也落入外道二乘禪寂斷見的境界。』朱世英得到書信後有所領悟。後來覺范（Jué Fàn）禪師來到臨川，與朱世英交遊甚好。不久，上藍長老（Shànglán Zhǎnglǎo）對朱世英說：『我聽說覺范（Jué Fàn）禪師擅長作詩罷了，他的禪法，他的老師都錯了，更何況是弟子呢？』朱世英笑著說：『老師』
【English Translation】 English version:
(The monk) resided in the county office. Day and night, he inquired with composure. (The inquirer) asked: 'Do you truly have important secrets to impart at the time of your death?' (The monk) said: 'I do.' (The inquirer) said: 'I wish to hear the explanation.' (The monk) said: 'I will tell you when you are about to die.' Qi Zi (Qì Zī) stood up involuntarily and said: 'This matter must be done by a monk.' Hong Juefan (Hóng Juéfàn) admired his words and composed a verse: 'Mazu (Mǎzǔ, referring to Chan Master Mazu Daoyi) comes when there is a companion, Peng Gong (Péng Gōng) speaks only at the time of death. Lice bite in sleep, reaching out and touching a leather flea.'
Wang Zhengyan (Wáng Zhèngyán)
(Wang Zhengyan) asked Chan Master Sixin Wuxin (Sǐxīn Wùxīn): 'I have heard that beings are born from the union of three conditions, and also that one dies and is immediately reborn. Why then are there those who are born by seizing a womb?' Wuxin (Wùxīn) Chan Master said: 'For example, you, Zhengyan, as the transport commissioner, wherever you reside, you occupy that position. Do you doubt this?' (Wang Zhengyan) said: 'I do not doubt it.' Wuxin (Wùxīn) Chan Master said: 'Then what do you doubt?' Wang Zhengyan understood upon hearing these words.
Xianmo Zhu Shiying (Xiǎnmó Zhū Shìyīng)
(Zhu Shiying) asked Chan Master Zhenjing Kewen (Zhēnjìng Kèwén) about the great meaning of the Buddha-dharma. Kewen (Kèwén) Chan Master replied in a letter: 'I am honored by your letter inquiring about the Buddha-dharma. The ultimate and wondrous Buddha-dharma is non-dual, but before reaching the ultimate and wondrous state, there are mutual strengths and weaknesses. If one reaches the ultimate and wondrous state, then the person who awakens to their own mind truly knows their own mind, and ultimately is originally a Buddha, truly free, truly at peace, truly liberated, truly pure, and daily uses only their own mind. Their own mind transforms, grasp it and use it, do not ask about right and wrong, if you try to think about it, it is not it. Also, do not not try to think about it, every day is natural, every day is bright and wondrous, every day is like a lotus flower not touching water. Therefore, being deluded about one's own mind, one becomes a sentient being; awakening to one's own mind, one becomes a Buddha. And sentient beings are Buddhas, and Buddhas are sentient beings, due to delusion and awakening, there are differences between them. Nowadays, many scholars do not believe in their own minds, do not awaken to their own minds, cannot obtain the bright and wondrous use of their own minds, cannot obtain the peaceful liberation of their own minds. They falsely believe that there is Chan practice outside of the mind, falsely establish the extraordinary, falsely create acceptance and rejection. Even if they practice, they fall into the realm of heretical two-vehicle Chan stillness and nihilistic views.' Zhu Shiying had some understanding after receiving the letter. Later, Juefan (Jué Fàn) Chan Master came to Linchuan and became good friends with Zhu Shiying. Soon, Elder Shanglan (Shànglán Zhǎnglǎo) said to Zhu Shiying: 'I heard that Juefan (Jué Fàn) Chan Master is only good at writing poetry, his Chan practice, even his teacher is wrong, let alone his disciple?' Zhu Shiying smiled and said: 'Teacher'
能勘驗之乎。上藍曰。諾。居一日。同遊疏山。飯于逆旅。上藍以手畫案。謂洪曰。經軸之上必題。[米-木+八]字是何義。洪即畫圓相。橫一畫曰。是此義也。上藍愕然。洪為作偈曰。以字不成八不是。法身睡著無遮蔽。衲僧對面不知名。百眾人前呼不起。上藍歸舉似英。英拊手曰。孰謂詩僧。亦能識字義乎。
衛州王大夫
遺其名。以喪偶厭世。相遂參元豐清滿。言下知歸。滿一日謂曰。子乃今之陸亙也。王便掩耳。既而回壇山之陽。縛茅自處者三載。偶歌曰。壇山裡。日何長。青松嶺。白雲鄉。吟鳥啼猿作道場。散發采薇歌又笑。從教人道野夫狂。
贊曰。黃山谷護戒。如護明珠。參禪如參鐵壁。事師友不啻事父兄。勸同志不啻勸子弟。現宰官身續佛慧命。若而人者。庶幾無愧。
又贊曰。韓宗古。彭器資。王正言。朱世英。各有入頭處。且道衛州王大夫掩耳。是有語。是無語。
吳恂(黃龍祖心禪師法嗣)
吳恂。字德夫。興元府人任豫章法曹。時郡帥王韶迎晦堂入城。咨決心要。恂亦往參堂曰。公平生學解。記憶多聞。即不問父母未生已前。道將一句來。恂窘無以對。遂日夕提撕此語。忽自知有。而機未發。偶閱鄧隱峰傳。見其倒卓化去。衣亦順身不褪。忽疑曰。
【現代漢語翻譯】 現代漢語譯本 能勘驗他嗎？上藍說：『可以。』過了一天，一同遊覽疏山，在旅店吃飯。上藍用手在桌上畫，對洪說：『經卷上必定題寫的「[米-木+八]」字是什麼意思？』洪立刻畫了一個圓圈，中間畫一橫，說：『就是這個意思。』上藍驚訝。洪為他作偈說：『以字不成八也不是，法身睡著了沒有遮蔽。衲僧面對面卻不知他的名字，百眾人前呼喚也喚不醒。』上藍回去把這件事告訴了英。英拍手說：『誰說詩僧，也能認識字的意義嗎？』 衛州王大夫 隱去了他的名字，因為喪偶而厭倦世事，於是跟隨元豐清滿禪師參禪，聽了他的話后明白了歸宿。清滿禪師有一天對他說：『你就是今天的陸亙啊。』王大夫便摀住了耳朵。之後回到壇山的南面，用茅草蓋房自己居住了三年。偶然吟唱道：『壇山裡，日子多麼長啊。青松嶺，是白雲的家鄉。吟唱的鳥和啼叫的猿猴作為道場。披散著頭髮採摘薇菜，又唱歌又笑，任憑人們說我是個瘋狂的鄉野之人。』 讚語說：黃山谷（黃庭堅，字魯直，號山谷道人）守護戒律，如同守護明珠。參禪如同參鐵壁。對待師友不亞於對待父母兄長。勸導同志不亞於勸導子弟。以宰官之身延續佛的慧命。像這樣的人，大概可以無愧於心了。 又讚語說：韓宗古（韓駒，字宗古），彭器資（彭汝礪，字器資），王正言（王安石，字正甫，晚號半山老人），朱世英，各有入門之處。那麼，衛州王大夫摀住耳朵，是有話要說呢，還是沒話要說呢？ 吳恂(黃龍祖心禪師法嗣) 吳恂，字德夫，興元府人，擔任豫章法曹。當時郡帥王韶迎接晦堂禪師入城，諮詢決心的要點。吳恂也前往參拜，晦堂禪師說：『你平生所學甚多，記憶力強，見聞廣博，我就不問你父母未生你之前的事情，說一句來聽聽。』吳恂窘迫，無言以對。於是日夜提撕這句話，忽然自己有所領悟，但機緣未到。偶然閱讀鄧隱峰的傳記，看到他倒立著圓寂，衣服也順著身體沒有脫落，忽然疑惑地說：
【English Translation】 English version Could he be tested? Shanglan said, 'Yes.' After a day, they went to Shushan together and had a meal at an inn. Shanglan drew on the table with his hand and said to Hong, 'What does the character '[米-木+八]' that must be written on the scripture scroll mean?' Hong immediately drew a circle with a horizontal line in the middle and said, 'That's what it means.' Shanglan was surprised. Hong wrote a verse for him, saying, '「以」 is not 「八」 and not 「是」, the Dharmakaya (法身) is asleep without covering. The Sangha (衲僧) does not know his name face to face, and cannot be awakened even when called in front of hundreds of people.' Shanglan went back and told Ying about it. Ying clapped his hands and said, 'Who said that a poetry monk can also understand the meaning of characters?' Wang, the magistrate of Weizhou His name is hidden because he was tired of the world after losing his wife, so he followed Zen Master Qingman of Yuanfeng (元豐) to practice Zen. After listening to his words, he understood his destination. One day, Zen Master Qingman said to him, 'You are the Lu Geng (陸亙) of today.' Magistrate Wang covered his ears. After that, he returned to the south of Tanshi Mountain (壇山) and lived in a thatched hut for three years. He occasionally chanted, 'In Tanshi Mountain, how long the days are. Green pine ridge, is the home of white clouds. Singing birds and crying monkeys are the Dharma assembly (道場). With disheveled hair, picking ferns, singing and laughing, let people say I am a crazy countryman.' The eulogy says: Huang Shangu (黃山谷) (Huang Tingjian 黃庭堅, zi (字) Luzhi (魯直), hao (號) Shangu Daoren (山谷道人)) guarded the precepts as if guarding a bright pearl. Practicing Zen is like practicing against an iron wall. Treating teachers and friends is no less than treating parents and elder brothers. Persuading comrades is no less than persuading children. Continuing the Buddha's wisdom life in the body of an official. Such a person can probably be without shame. Another eulogy says: Han Zonggu (韓宗古) (Han Ju 韓駒, zi (字) Zonggu (宗古)), Peng Qizi (彭器資) (Peng Ruli 彭汝礪, zi (字) Qizi (器資)), Wang Zhengyan (王正言) (Wang Anshi 王安石, zi (字) Zhengfu (正甫), late hao (號) Banshan Laoren (半山老人)), Zhu Shiying, each has a place to enter. Then, Magistrate Wang of Weizhou covering his ears, is there something to say, or is there nothing to say? Wu Xun (吳恂) (Dharma Successor of Zen Master Zuxin of Huanglong (黃龍祖心禪師法嗣)) Wu Xun, zi (字) Defu (德夫), was from Xingyuan Prefecture (興元府) and served as a judicial officer in Yuzhang (豫章). At that time, Commander Wang Shao (王韶) welcomed Zen Master Huitang (晦堂禪師) into the city to consult on the essentials of determination. Wu Xun also went to pay his respects. Zen Master Huitang said, 'You have learned a lot in your life, with a strong memory and extensive knowledge. I won't ask you about things before your parents gave birth to you, say a sentence for me to hear.' Wu Xun was embarrassed and speechless. So he pondered this sentence day and night, and suddenly realized something, but the opportunity had not yet arrived. He happened to read the biography of Deng Yinfeng (鄧隱峰), and saw that he passed away upside down, and his clothes were also smooth and did not fall off, and he suddenly wondered:
彼化之異固莫測。而衣亦順之。何也。趨問堂。堂曰。公今侍立。是順。是逆。曰。是順。曰。還疑否。曰。不疑。曰。自既不疑。何疑于彼。恂言下開解。連呈三偈曰。中無門戶四無旁。學者徒勞捉影忙。珍重故園千古月。夜來依舊不曾藏。廬峰居士舊門人。邈得師真的的親。大地撮來成個眼。翻騰別是一般新。咄。這多知俗漢。咬盡古今公案。忽于狼藉堆頭。拾得𧏙螂糞彈。明明不直分文。萬兩黃金不換。等閑拈出示人。祇為走盤難看。(咦)。堂答偈曰。水中得火世還稀。看著令人特地疑。自古不存師弟子。如今卻許老胡知。后別去。堂又送偈曰。海門山險絕行蹤。蹈斷牢關信已通。自有太平基業在。不論南北與西東。
王韶(晦堂祖心禪師法嗣)
學士王韶。字子淳。帥西塞。自以殺業重。祈為澡雪。請佛印了元說法。上藍印炷香曰。此香為殺人不眨眼。將軍立地成佛。大居士眾稱善。韶亦悠然意消。出刺洪州時。延晦堂問道。默有所契。因述投機頌曰。晝曾忘食夜忘眠。捧得驪珠欲上天。卻向自身都放下。四棱榻地恰團圓。呈堂。堂深肯之。
合贊曰。吳德夫拾得𧏙螂糞彈后不直分文。王子淳卻向自身放下。時驪珠何在。心空要斷這不平公案。各各放伊三頓痛棒。且道是賞伊。是罰伊。
郭祥正(白雲守端禪師法嗣)
郭祥正。字功甫。母夢李白而生。皇祐四年。守端寓歸宗時。正任星子主簿。往叩心法。迨端住承天遷圓通。正復尉于德化。往來尤密。端移白雲海會。正自當途。往謁端曰。牛醇乎。曰。醇矣。端厲聲叱之。正不覺拱而立。端曰。醇乎。醇乎。南泉大溈無異此也於是鳴鼓升座曰。牛來山中。水足草足。牛出山去。東觸西觸。夜來枕上。作得個山頌。謝功甫大儒。廬山二十年之舊。今日遠訪白雲之勤請。已後分明。舉似諸方。直要與天下有鼻孔衲僧脫卻著肉汗衫。莫言不道。乃曰。上大人丘乙己化三千七十士。爾小生八九子佳。作仁可知禮也。正切疑。后聞小兒誦之。忽有省。以書報端。端答偈曰。藏身不用縮頭。斂跡何須收腳。金烏半夜撩天。玉兔趕他不著。元祐中。往衢之南禪。謁泉萬卷。請升座。正趨前拈香曰。海邊枯木入手成香。爇香爐中。橫穿香積如來鼻孔。作此大事須是。對眾白。過始得云居老人。有個無縫布衫分付南禪。禪師著得。不長不短。進前則諸佛護位。退步則海水澄波。今日顰呻六種震動。遂召曰。大眾還委悉么。有意氣時添意氣。不風流處也風流。泉曰。遞相鈍置。正曰。因誰致得。崇寧初到五祖請法。演升座。正趨前拈香曰。此一瓣香。爇向
【現代漢語翻譯】 郭祥正（白雲守端禪師的法嗣）
郭祥正，字功甫。他的母親夢見李白後生下了他。皇祐四年（1052年），守端禪師住在歸宗寺時，郭祥正擔任星子縣的主簿，前去請教心法。等到守端禪師住持承天寺並遷往圓通寺后，郭祥正又在德化縣擔任縣尉，往來更加密切。守端禪師後來移居白雲海會寺，郭祥正正好路過那裡，前去拜謁守端禪師，問道：『牛已經很醇厚了嗎？』守端禪師回答說：『醇厚了。』守端禪師厲聲呵斥他。郭祥正不知不覺地拱手站立。守端禪師說：『醇厚了嗎？醇厚了嗎？南泉禪師和大溈禪師也沒有什麼不同。』於是鳴鼓升座說法，說：『牛來到山中，水草充足。牛走出山去，東碰西撞。夜裡在枕頭上，創作了一首山頌，感謝功甫大儒，在廬山二十年的老朋友，今天遠道來訪白雲寺的勤奮。以後要分明地，舉示給各方，一定要與天下有鼻孔的衲僧脫掉穿著的肉汗衫。不要說我沒說。』於是說：『上大人丘乙己化三千七十士，爾小生八九子佳，作仁可知禮也。』郭祥正對此感到疑惑。後來聽到小孩子誦讀，忽然有所領悟，寫信告訴守端禪師。守端禪師回信說：『藏身不用縮頭，斂跡何須收腳。金烏半夜撩天，玉兔趕他不著。』元祐年間（1086-1094年），郭祥正前往衢州的南禪寺，拜謁泉萬卷禪師，請他升座說法。郭祥正上前拈香說：『海邊的枯木入手變成香，點燃在香爐中，橫穿香積如來（指佛）的鼻孔。做這件大事必須，對大眾表白，才能得到云居老人的認可。云居老人有一件無縫的布衫分付給南禪寺，禪師穿著正合適，不長不短。進前則諸佛護位，退步則海水澄波。今天顰呻六種震動。』於是召集大眾說：『大家還明白嗎？有意氣時添意氣，不風流處也風流。』泉萬卷禪師說：『互相耽誤。』郭祥正說：『因誰造成的？』崇寧初年（1102年），郭祥正到五祖寺請法，演禪師升座。郭祥正上前拈香說：『這一瓣香，點燃向
【English Translation】 Guo Xiangzheng (Dharma successor of Chan Master Baiyun Shouduan)
Guo Xiangzheng, styled Gongfu, was born after his mother dreamed of Li Bai. In the fourth year of the Huangyou era (1052), when Shouduan resided at Guizong Temple, Guo Xiangzheng was serving as the registrar of Xingzi County and went to inquire about the mind-dharma. Later, when Shouduan became the abbot of Chengtian Temple and moved to Yuantong Temple, Guo Xiangzheng was serving as the magistrate of Dehua County, and their interactions became even closer. When Shouduan later moved to Baiyun Haihui Temple, Guo Xiangzheng happened to be passing by and went to visit Shouduan, asking, 'Is the ox fully matured?' Shouduan replied, 'It is matured.' Shouduan sternly rebuked him. Guo Xiangzheng unconsciously stood with his hands folded. Shouduan said, 'Is it matured? Is it matured? Nanquan and Dawei are no different from this.' Thereupon, he beat the drum and ascended the seat to preach, saying, 'The ox comes to the mountain, where water and grass are abundant. The ox goes out of the mountain, bumping east and west. At night on the pillow, I composed a mountain ode, thanking the great Confucian scholar Gongfu, an old friend of twenty years from Mount Lu, for his diligence in visiting Baiyun Temple from afar today. Hereafter, make it clear and show it to all directions, and be sure to have the monks with nostrils all over the world take off their sweaty shirts. Don't say I didn't say it.' Then he said, 'Shang da ren qiu yi ji hua san qian qi shi shi, er xiao sheng ba jiu zi jia, zuo ren ke zhi li ye.' (This is a line from a traditional Chinese primer.) Guo Xiangzheng was puzzled by this. Later, he heard a child reciting it and suddenly had an insight, and wrote a letter to Shouduan. Shouduan replied with a verse: 'Hiding the body, there's no need to shrink the head; concealing traces, there's no need to retract the feet. The golden crow teases the sky in the middle of the night; the jade rabbit cannot catch him.' During the Yuanyou era (1086-1094), Guo Xiangzheng went to N禪 Temple in Quzhou to visit Chan Master Quan Wanjuan and requested him to ascend the seat to preach. Guo Xiangzheng stepped forward, picked up incense, and said, 'The withered wood by the sea turns into incense in hand, burning in the incense burner, piercing through the nostrils of Xiangji Tathagata (Buddha). To do this great thing, one must declare it to the assembly to be recognized by the old man of Yunju. The old man of Yunju has a seamless cloth robe to give to N禪 Temple, which the Chan master wears just right, neither too long nor too short. Advancing, the Buddhas protect the position; retreating, the sea water becomes clear. Today, there are six kinds of vibrations.' Then he summoned the assembly and said, 'Does everyone understand? When there is spirit, add spirit; even where there is no romance, there is romance.' Chan Master Quan Wanjuan said, 'Deluding each other.' Guo Xiangzheng said, 'Who caused it?' In the early years of Chongning (1102), Guo Xiangzheng went to the Fifth Ancestor Temple to request the Dharma, and Chan Master Yan ascended the seat. Guo Xiangzheng stepped forward, picked up incense, and said, 'This incense, burning towards'
爐中。供養我堂頭法兄禪師。伏願于方廣座上。劈開面門。放出先師頂相與他諸人。描邈何以如此。白雲巖畔舊相逢。往日今朝事不同。夜靜水寒魚不食。一爐香散白蓮峰。演遂曰。曩謨薩怛哆缽啰野。恁么恁么。幾度白雲溪上望黃梅。花向雪中開。不恁么不恁么。嫩柳垂金線。且要應時來。不見龐居士問馬大師云。不與萬法為侶者是甚麼人。大師云。待汝一口吸盡西江水。即向汝道。大眾。一口吸盡西江水。萬丈深潭窮到底。略彴不是趙州橋。明月清風安可比。又到云居請了元升座。正拈香曰。覺地相逢一何早。鶻臭布衫今脫了。要識云居一句玄。珍重後園驢吃草。召大眾曰。此一瓣香薰天炙地去也。元曰。今日不著。便被這漢當面涂糊。便打。乃曰。謝公千里來相訪。共話東山竹徑。深借與一龍騎出洞。若逢天旱便為霖。擲拄杖下座。正拜起。元曰。收得龍么。曰。已在這裡。元曰。作么生騎。正擺手作舞便行。元拊掌曰。祇有這漢猶較些子。正隱青山。所著有醉吟庵詩。文三十卷。號青山集。
贊曰。無影樹。無縫塔。從何處描邈。
周敦頤(佛印了元禪師法嗣)
周敦頤。字茂叔。舂陵人。初見晦堂心。問教外別傳之旨。心諭之曰。只消向你自家屋裡打點。孔子謂朝聞道夕死可矣。畢竟以
【現代漢語翻譯】 現代漢語譯本 爐中。供養我的堂頭法兄禪師。 伏願（希望）在方廣座上，劈開面門，放出先師的頂相與他們這些人。 描摹（描繪）何以如此？ 白雲巖畔舊時相逢，往日今朝事不同。 夜靜水寒魚不食，一爐香散白蓮峰。 演遂說：『曩謨薩怛哆缽啰野（皈敬一切佛）』。 恁么（這樣）恁么（這樣），幾度在白雲溪上遙望黃梅，花在雪中開放。 不恁么（不這樣）不恁么（不這樣），嫩柳垂下金線，且要應時而來。 不見龐居士問馬大師說：『不與萬法為侶的是什麼人？』 馬大師說：『等你一口吸盡西江水，就告訴你。』 大眾，一口吸盡西江水，萬丈深潭窮到底。 略彴（小橋）不是趙州橋，明月清風怎能相比。 又到云居山請了元禪師升座。 正禪師拈香說：『覺地相逢一何早，鶻臭布衫今脫了。 要識云居一句玄，珍重後園驢吃草。』 召集大眾說：『此一瓣香薰天炙地去了也。』 了元禪師說：『今日不著（不落入圈套），便被這漢當面涂糊。』 便打。 於是說：『謝安（東晉名士）千里來相訪，共話東山竹徑深。 借與一龍騎出洞，若逢天旱便為霖。』 擲拄杖下座。 正禪師拜起。 了元禪師說：『收得龍么？』 正禪師說：『已在這裡。』 了元禪師說：『作么生騎？』 正禪師擺手作舞便走。 了元禪師拍掌說：『只有這漢還較好些。』 正禪師隱居青山，所著有《醉吟庵詩》文三十卷，號《青山集》。 贊曰：無影樹，無縫塔，從何處描摹？ 周敦頤（佛印了元禪師法嗣） 周敦頤，字茂叔，舂陵人。 初見晦堂禪師，問教外別傳的旨意。 晦堂禪師開示他說：『只消向你自家屋裡打點。 孔子說朝聞道夕死可矣， 畢竟以（最終以）』
【English Translation】 English version In the furnace. Offering to my Dharma brother, Zen Master. I humbly wish that on the Fangguang seat, he may split open his face and release the image of the late master to these people. How can it be depicted like this? We met at Baiyun Cliff in the past, but today's affairs are different from those of the past. The night is quiet, the water is cold, and the fish do not eat. A furnace of incense scatters over White Lotus Peak. Yansui said: 'Namo Saptatathagataprajna (Homage to all Buddhas).' Thus, thus, how many times have I looked at Huangmei from Baiyun Creek, with flowers blooming in the snow. Not thus, not thus, tender willows hang golden threads, and they must come in due season. Did you not see Layman Pang asking Master Ma, 'What kind of person is it who does not associate with the myriad dharmas?' Master Ma said, 'When you have drunk the entire West River in one gulp, I will tell you.' Everyone, drink the entire West River in one gulp, and reach the bottom of the ten-thousand-zhang deep pool. The small bridge is not Zhao Zhou Bridge; how can the bright moon and clear breeze be compared? He also went to Yunju Mountain to invite Zen Master Liaoyuan to ascend the seat. Zen Master Zheng, holding incense, said, 'How early we meet in the land of enlightenment! The smelly patched robe is now taken off. If you want to know the profound meaning of Yunju in one sentence, cherish the donkey eating grass in the back garden.' He summoned the assembly and said, 'This petal of incense has gone to perfume the heavens and scorch the earth.' Zen Master Liaoyuan said, 'If you don't hit the mark today, you will be smeared in the face by this fellow.' Then he struck. Thereupon he said, 'Xie An (famous figure of the Eastern Jin Dynasty (317-420)) came a thousand miles to visit, and we talked deeply about the bamboo path of Dongshan. I lend a dragon to ride out of the cave, and if it encounters a drought, it will bring rain.' He threw his staff and descended from the seat. Zen Master Zheng bowed and rose. Zen Master Liaoyuan said, 'Have you captured the dragon?' Zen Master Zheng said, 'It is already here.' Zen Master Liaoyuan said, 'How do you ride it?' Zen Master Zheng waved his hands, danced, and then left. Zen Master Liaoyuan clapped his hands and said, 'Only this fellow is still somewhat better.' Zen Master Zheng lived in seclusion in Green Mountain, and his writings include thirty volumes of poems and prose from Drunken Singing Hermitage, titled 'Green Mountain Collection.' The eulogy says: A shadowless tree, a seamless pagoda, from where can it be depicted? Zhou Dunyi (Dharma heir of Zen Master Foyin Liaoyuan) Zhou Dunyi, styled Maoshu, was a native of Chunling. When he first met Zen Master Huitang, he asked about the meaning of the special transmission outside the teachings. Zen Master Huitang instructed him, 'Just take care of things in your own house. Confucius said, 'If I hear the Dao in the morning, I can die in the evening.' Ultimately, with'
何為道夕死可耶。顏子不改其樂。所樂何事。但於此究竟。久久自然有個契合處。又扣東林總禪師。總曰。吾佛謂。實際理地即真實。無妄誠也。大哉。乾元萬物資始。資此實理乾道變化。各正性命。正此實理。天地聖人之道至誠而已。必要著一路實地工夫。直至於一旦豁然悟入。不可只在言語上會。又嘗與總論性及理法界。事法界。至於理事交徹。冷然獨會。遂著太極圖說。語語出自東林口訣。因游廬山。樂其幽勝。遂築室焉。時佛印了元寓鸞溪。頤謁之。相與講道。問曰。天命之謂性。率性之謂道。禪門何謂無心是道。元曰。疑則別參。頤曰。參則不無。畢竟以何為道。元曰。滿目青山一任看。頤豁然有省。一日忽見窗前草生。乃曰。與自家意思一般。以偈呈元曰。昔本不迷今不悟。心融境會豁幽潛。草深窗外松當道。盡日令人看不厭。遂請元作青松社主。以媲白蓮故事。頤嘗嘆曰。吾此妙心。實啟迪于黃龍。發明于佛印。然易理廓達。自非東林開遮。拂拭無繇。表裡洞然。頤后倡明道學。學者稱為濂溪先生。
程顥
字伯淳。洛陽人。神宗朝進士。以道學為己任。世稱明道先生。嘗曰。佛說光明變現。初莫測其旨。近看華嚴合論。卻說得分曉。應機破惑。名之為光心垢解脫。名之為明。只是喻自心
光明。便能教化得人。光照無盡世界。只在聖人一心之明。所以諸經之先。皆說放光一事。顥每見釋子讀佛書。端莊整肅。乃語學者曰。凡看經書。必當如此。今之讀書者。形容先自怠惰了。如何存主得。一日過定林寺。偶見眾僧入堂周旋。步武威儀濟濟。一坐一起並準清規。乃嘆曰。三代禮樂。盡在是矣。侯世與問。孟子必有事焉。而勿正心。勿忘。勿助長也。顥引禪語曰。心則不有。事則不無。侯當下有省。又問。儒佛同異。顥曰。公本來處。還有儒佛否。
顥弟程頤
伊川先生。或問。佛說生死事如何。頤曰。譬如水上漚。又問。佛說生死輪迴可否。頤曰。此事說有無皆難。須自見得。聖人只一句斷盡了。曰。未知生。焉知死。
游酢
字定夫。官監察御史。師事二程。嘗致書開福寧禪師曰。儒者執五常。欲各盡其分。釋氏謂世間虛妄。要人反常合道。旨殊用異何歟。寧答曰。人溺情塵愛網。晝思夜度。無一息之停。須力與之決。收其放心。死生乃可出。若只括其同異。揭揭焉盡分于郛廓之間。我習內薰愛緣。外染于道。何能造。合能反。厥常則心自通。道自合。不然難以口舌爭也。又問。造道必有要法。寧曰。道不在說與示也。說示者方便耳。須用就己知歸。外求有相佛。與汝不相
【現代漢語翻譯】 現代漢語譯本 光明，便能教化人，光照無盡世界，只在于聖人一心之明。所以各種經典之前，都說放光這件事。程顥（程顥，1032-1085，北宋理學家） 每次看到僧人讀佛書，端莊整肅，就對學生們說，凡是看經書，都應當如此。現在讀書的人，形容舉止先就怠惰了，如何能存主敬之心呢？一天路過定林寺，偶然看到眾僧進入佛堂，舉止行動威儀整齊，一坐一起都遵循清規戒律，於是感嘆說，夏商周三代的禮樂，全都在這裡了。侯世與問，孟子說『必有事焉，而勿正心，勿忘，勿助長也』。程顥引用禪語說，『心則不有，事則不無』。侯世與當下有所領悟。又問，儒家和佛家有什麼相同和不同？程顥說，『你本來處，還有儒家和佛家嗎？』
程顥的弟弟程頤（程頤，1033-1107，北宋理學家）
伊川先生（程頤的別稱），有人問，佛家所說的生死之事是怎樣的？程頤說，『譬如水上的浮漚』。又問，佛家所說的生死輪迴可以相信嗎？程頤說，『這件事說有說無都很難，須要自己領悟』。聖人只用一句話就斷絕了這些問題，說，『未知生，焉知死』。
游酢（游酢，1053-1123，北宋理學家），字定夫，官至監察御史，師從程顥、程頤。曾經寫信給開福寧禪師（開福寧禪師，生卒年不詳，禪宗僧人）說，儒家執守五常（五常，即仁、義、禮、智、信），想要各自盡到自己的本分；釋家說世間虛妄，要人反常合道，宗旨和作用不同，這是為什麼呢？寧禪師回答說，人沉溺於情慾塵埃和愛慾之網，日夜思慮，沒有一刻停止，必須用力與之決斷，收回放縱的心，才能脫離生死。如果只糾結于相同和不同，淺薄地在表面上區分，我學習內在的薰陶和愛慾的束縛，外在沾染于道，怎麼能創造，怎麼能符合，怎麼能返回本常，那麼心自然通達，道自然契合。不然的話，難以用口舌爭辯。游酢又問，修道必定有重要的方法，寧禪師說，道不在於說和指示，說和指示只是方便而已，必須用已知的迴歸自身，向外尋求有相佛（有相佛，指具有具體形象的佛），與你並不相干。
【English Translation】 English version 'Light, then can teach and transform people, light illuminates endless worlds, only in the clear mind of the sage. Therefore, before all the sutras, they all speak of the matter of emitting light. Hao (Cheng Hao, 1032-1085, Neo-Confucian scholar of the Northern Song Dynasty) always sees monks reading Buddhist scriptures, dignified and solemn, and says to his students, all who read scriptures should be like this. Now the readers, their demeanor is already lazy, how can they maintain reverence? One day passing by Dinglin Temple, he happened to see the monks entering the hall, their movements and demeanor dignified and orderly, sitting and standing all following the pure rules, and sighed, the rites and music of the Three Dynasties (Xia, Shang, and Zhou), are all here. Hou Shiyu asked, Mencius said 'There must be something to be done, but do not correct the mind, do not forget, do not help it grow.' Hao quoted Zen sayings, 'The mind is not existent, but the matter is not non-existent.' Hou Shiyu immediately had some understanding. He also asked, what are the similarities and differences between Confucianism and Buddhism? Hao said, 'In your original place, are there Confucianism and Buddhism?'
Hao's younger brother, Cheng Yi (Cheng Yi, 1033-1107, Neo-Confucian scholar of the Northern Song Dynasty)
Master Yichuan (another name for Cheng Yi), someone asked, what is the matter of life and death as spoken by Buddhism? Yi said, 'Like a bubble on the water.' He also asked, can the cycle of life and death as spoken by Buddhism be believed? Yi said, 'It is difficult to say whether this matter exists or not, one must realize it oneself.' The sage cut off these questions with just one sentence, saying, 'Not knowing life, how can one know death?'
You Zuo (You Zuo, 1053-1123, Neo-Confucian scholar of the Northern Song Dynasty), styled Dingfu, held the official position of Supervising Censor, and studied under Cheng Hao and Cheng Yi. He once wrote a letter to Zen Master Kaifu Ning (Zen Master Kaifu Ning, birth and death year unknown, Zen Buddhist monk), saying, Confucianists adhere to the Five Constants (Five Constants, namely benevolence, righteousness, propriety, wisdom, and trustworthiness), wanting to each fulfill their own duties; Buddhists say the world is illusory, wanting people to revert to the constant and accord with the Dao, the purpose and function are different, why is this? Zen Master Ning replied, people are immersed in the dust of emotions and the net of desires, thinking day and night, without a moment of stopping, one must use strength to sever it, and take back the unrestrained mind, then one can escape from life and death. If one only dwells on the similarities and differences, superficially distinguishing on the surface, I study the inner cultivation and the bonds of desire, externally tainted by the Dao, how can one create, how can one accord, how can one return to the constant, then the mind will naturally be clear, and the Dao will naturally be in accord. Otherwise, it is difficult to argue with words. You Zuo also asked, there must be an important method for cultivating the Dao, Zen Master Ning said, the Dao is not in speaking and indicating, speaking and indicating are only expedient means, one must use what is already known to return to oneself, seeking the Buddha with form (Buddha with form, referring to the Buddha with a concrete image) externally, is not related to you.
似也。酢默然。呂居仁以書問酢曰。定夫既從二程學后。又從諸禪游。則儒釋兩家必無滯閡。敢問所以不同何也。酢答曰。佛書所說。世儒亦未深考。往年嘗見伊川云。吾之所攻者。跡也。然跡安所從出哉。此事須親到此地。方能辨其同異。前輩往往不曾看佛書。故詆此如此。而其所以破佛者。乃佛書正不以為然者也。
謝良佐
字顯道。上蔡人。與游酢．楊時．呂大臨在二程之門。號四先生。有問。求仁如何下工夫。佐曰。如曾子顏色容貌辭氣上做。亦得出。辭氣者。猶佛所謂從此心中流出。今人唱一喏。不從心中出。便是不仁。不識痛癢了也。時呂大忠理會仁字不透。佐曰。世人說仁。只管著愛上。怎生見得仁。只如力行。近乎仁力。行關愛甚事。忠起立悟曰。公說仁字。正與尊宿談禪一般。
楊時
字中立。從二程游。得河洛之傳世。號龜山先生。嘗曰。微生高乞醯與人。孔子以為不直。維摩經云。直心是道場。儒佛至此。實無二理。時與東林總禪師友善。謂總曰。禪學雖高。卻于儒道未有所得。總曰。儒道要緊處。也記得些子。且道君子無入而不自得。得個甚麼。時默然。嘗論形色天性一章曰。此與釋氏色空之論何異。一日過詹季魯家。魯問易時。取紙畫一圈于上曰。此便是易。又
【現代漢語翻譯】 現代漢語譯本： 大概是這樣。謝良佐沉默不語。呂居仁寫信問謝良佐說：『定夫（呂居仁的字）自從跟隨二程（程顥、程頤）學習后，又與一些禪宗人士交往，那麼儒家和佛家必定沒有隔閡。請問它們的不同之處在哪裡呢？』謝良佐回答說：『佛書所說的道理，世俗的儒生也沒有深入考察。往年我曾經聽伊川先生（程頤）說，『我所攻擊的，是佛教的表象。』然而這些表象是從哪裡來的呢？這件事需要親自到達那個境界，才能辨別它們的相同和不同。前輩往往不曾讀過佛書，所以這樣詆譭佛教。然而他們用來駁斥佛教的理由，正是佛書所不認可的。』
謝良佐
字顯道，上蔡（今河南上蔡）人。與游酢、楊時、呂大臨在二程（程顥、程頤）門下學習，號稱『四先生』。有人問：『要做到仁，應該如何下功夫？』謝良佐說：『就像曾子在顏色、容貌、言辭、氣息上下功夫一樣，也可以做到。』言辭氣息，就像佛家所說的『從此心中流出』。現在的人唱喏，不從心中發出，就是不仁，就是不識痛癢了。』當時呂大忠對『仁』字的理解不透徹，謝良佐說：『世人說仁，只管著眼於愛上，怎麼能真正理解仁呢？就像『力行』，就接近於仁，力行與愛有什麼關係呢？』呂大忠聽后，站起來領悟道：『您說的仁字，正像尊宿談禪一樣。』
楊時
字中立，跟隨二程（程顥、程頤）學習，繼承了河洛學派的傳承，號稱龜山先生。曾經說過：『微生高向人乞醋，孔子認為不正直。《維摩詰經》說：『直心是道場。』儒家和佛家到這裡，實在沒有兩樣道理。』楊時與東林總禪師交好，對總禪師說：『禪學雖然高妙，卻在儒家道理上沒有所得。』總禪師說：『儒家道理的要緊處，我也記得一些。那麼，『君子無入而不自得』，得到的是什麼呢？』楊時沉默不語。曾經評論《形色天性》一章說：『這與釋家的色空之論有什麼不同呢？』一天，楊時經過詹季魯家，詹季魯問他《易經》，取出一張紙，在上面畫了一個圈說：『這就是《易經》。』
【English Translation】 English version: It seems so. Xie Liangzuo remained silent. Lü Juren wrote a letter to Xie Liangzuo, saying, 'Since Dingfu (Lü Juren's courtesy name) studied with the Cheng brothers (Cheng Hao and Cheng Yi), and also associated with various Chan Buddhists, there must be no barriers between Confucianism and Buddhism. May I ask what the differences are?' Xie Liangzuo replied, 'The doctrines expounded in Buddhist scriptures have not been deeply examined by secular Confucians. In past years, I once heard Yi Chuan (Cheng Yi) say, 'What I attack are the appearances of Buddhism.' However, where do these appearances come from? This matter requires one to personally reach that state in order to distinguish their similarities and differences. The predecessors often did not read Buddhist scriptures, so they criticized Buddhism in this way. However, the reasons they used to refute Buddhism are precisely what Buddhist scriptures do not approve of.'
Xie Liangzuo
His courtesy name was Xiandao, and he was from Shangcai (present-day Shangcai, Henan). He studied under the Cheng brothers (Cheng Hao and Cheng Yi) along with You Zuo, Yang Shi, and Lü Dalin, and they were known as the 'Four Gentlemen'. Someone asked, 'How should one work hard to achieve benevolence (仁, rén)?' Xie Liangzuo said, 'Just like Zengzi (曾子) worked on his countenance, appearance, words, and breath, one can also achieve it.' Words and breath are like what the Buddhists call 'flowing out from this mind'. Nowadays, when people greet others, if it doesn't come from the heart, it is unbenevolent, it is not knowing pain and itching.' At that time, Lü Dazhong did not understand the meaning of 'benevolence' thoroughly. Xie Liangzuo said, 'When people talk about benevolence, they only focus on love. How can they truly understand benevolence? Just like 'vigorous practice' (力行, lìxíng), it is close to benevolence. What does vigorous practice have to do with love?' After hearing this, Lü Dazhong stood up and realized, 'What you said about benevolence is just like a venerable monk discussing Chan.'
Yang Shi
His courtesy name was Zhongli, and he studied with the Cheng brothers (Cheng Hao and Cheng Yi), inheriting the tradition of the Heluo School. He was known as Mr. Guishan. He once said, 'Wei Sheng Gao asked for vinegar for someone, and Confucius thought it was not upright. The Vimalakirti Sutra says, 'A straightforward mind is the place of enlightenment.' Confucianism and Buddhism, at this point, are really not different.' Yang Shi was on good terms with Chan Master Donglin Zong, and said to Chan Master Zong, 'Although Chan Buddhism is profound, it has not gained anything in Confucian principles.' Chan Master Zong said, 'I also remember some of the important points of Confucian principles. Then, 'A gentleman is never out of place where he is.' What does he gain?' Yang Shi remained silent. He once commented on the chapter 'Form, Color, Heavenly Nature', saying, 'How is this different from the Buddhist theory of form and emptiness?' One day, Yang Shi passed by the home of Zhan Jilu. Zhan Jilu asked him about the Book of Changes, took out a piece of paper, and drew a circle on it, saying, 'This is the Book of Changes.'
和陳瑩中絕句曰。畫前有易方知易。歷上求玄恐未玄。白首紛如成底事。蠹魚徒自老青編。又曰。盈科日進幾時休。到海方能止眾流。只恐達多狂未歇。坐馳還愛鏡中頭。
贊曰。濂溪開伊洛之傳。而考其淵源。實自佛印。黃龍點破所著太極圖。亦得之東林。至於兩程。師弟靡不從禪門中印證。然則佛氏何負于儒。而儒者乃忍為入室之戈耶。善乎。伊川之言曰。吾所攻者跡也。然跡安所從出哉。知此可與談儒釋一貫宗趣矣。
戴道純(靈源惟清禪師法嗣)
戴道純。字孚中。官寺丞。一日咨扣靈源惟清有省。乃呈偈曰。杳冥源底全機處。一片心花露印文。知是幾生曾供養。時時微笑動香云。
高世則(芙蓉道楷禪師法嗣)
高世則。字仲貽。號無功。以節度使判溫州。參芙蓉道楷。一日忽造微密。呈偈曰。懸崖撒手任縱橫。大地虛空自坦平。照壑輝巖不借月。庵頭別有一簾明。
合贊曰。心花印文。虛空坦平。洞山臨濟。是一是二。
陳瓘(靈源惟清禪師法嗣)
陳瓘。字瑩中。號了翁。又號華嚴居士。立朝骨鯁剛正。有古人風烈。留神內典議論。奪席獨參禪。未大發明。禪宗因緣多以意解。酷愛南禪師語錄。詮釋殆盡。惟金剛與泥人揩背註解不行。嘗語人曰。此
【現代漢語翻譯】 現代漢語譯本 和陳瑩中絕句曰：『在畫卦之前懂得《易經》的道理，才算真正懂得《易經》。只在書本上研究玄妙，恐怕難以真正領悟玄機。皓首窮經又能成就什麼呢？只不過是讓蠹魚白白地啃食書本罷了。』又曰：『點滴積累，每天進步，要到什麼時候才能停止呢？只有匯入大海才能停止奔流。只怕就像鴦掘摩羅（Angulimala，佛教故事中的人物）一樣瘋狂的心沒有止息，即使靜坐，心神仍然像鏡中頭一樣躁動。』
贊曰：周敦頤（濂溪先生）開啟了伊洛學派的傳承，但考察其淵源，實際上來自佛印禪師。黃龍慧南禪師點破周敦頤所著的《太極圖》，也得益於東林常總禪師的啓發。至於程顥、程頤兄弟，他們的師友無不從禪門中得到印證。既然如此，佛教對儒家有什麼虧欠呢？而儒者為何要像家賊一樣反對佛教呢？伊川先生說得好：『我所攻擊的是佛教的表象。』然而表象是從哪裡來的呢？明白了這個道理，就可以談論儒釋一貫的宗旨了。
戴道純（靈源惟清禪師法嗣）
戴道純，字孚中，官至寺丞。一日向靈源惟清禪師請教，有所領悟，於是呈偈曰：『在深邃幽暗的源頭，蘊藏著全部的玄機，一片心花顯露出佛的印記。知道這是多少生以來供養佛的結果，時時微笑，散發著祥瑞的香云。』
高世則（芙蓉道楷禪師法嗣）
高世則，字仲貽，號無功，以節度使的身份判溫州。參拜芙蓉道楷禪師。一日忽然領悟到精微奧妙的道理，呈偈曰：『在懸崖邊撒手，任憑縱橫馳騁，大地虛空自然平坦。照耀山谷巖石，不需要藉助月光，我的茅庵前另有一簾光明。』
合贊曰：心花印文，虛空坦平。洞山宗和臨濟宗，是一還是二？
陳瓘（靈源惟清禪師法嗣）
陳瓘，字瑩中，號了翁，又號華嚴居士。在朝廷為官，骨鯁剛正，有古人的風範。留心佛經的研讀和議論，在禪堂里獨自參禪，但沒有大的領悟。他理解禪宗的因緣，多用自己的意思去解釋。酷愛南禪師的語錄，幾乎全部加以詮釋。只有金剛和泥人揩背的典故，他無法註解。曾經對人說：『此
【English Translation】 English version He wrote a poem with Chen Yingzhong, saying: 'Only by understanding the principles of the I Ching before drawing the trigrams can one truly understand it. Merely seeking the profound in books may not lead to genuine enlightenment. What can be achieved by studying diligently until one's hair turns white? It only serves to let bookworms devour the texts in vain.' He also said: 'When will the daily accumulation and progress cease? Only by merging into the sea can the currents stop flowing. I fear that like Angulimala (Angulimala, a figure in Buddhist stories) the mad mind has not ceased, even in stillness, the mind is still as restless as the head in the mirror.'
A eulogy says: Zhou Dunyi (Lianxi, a philosopher) initiated the transmission of the Yi-Luo School, but examining its origins, it actually came from Chan Master Foyin. Huanglong Huinan Chan Master elucidated the Taiji Diagram written by Zhou Dunyi, also benefiting from the inspiration of Donglin Changzong Chan Master. As for the Cheng Hao and Cheng Yi brothers, their teachers and friends all received confirmation from the Chan school. In that case, what does Buddhism owe to Confucianism? And why should Confucian scholars oppose Buddhism like domestic traitors? Master Yichuan said well: 'What I attack is the appearance of Buddhism.' But where does the appearance come from? Understanding this, one can discuss the consistent purpose of Confucianism and Buddhism.
Dai Daochun (Lineage Successor of Chan Master Lingyuan Weiqing)
Dai Daochun, styled Fuzhong, served as an official in the Temple. One day, he consulted Chan Master Lingyuan Weiqing and had an awakening. Thereupon, he presented a verse saying: 'In the deep and obscure source, the entire mechanism is hidden, a piece of heart-flower reveals the Buddha's seal. Knowing that this is the result of offering to the Buddha for many lifetimes, constantly smiling, emitting auspicious fragrant clouds.'
Gao Shize (Lineage Successor of Chan Master Furong Daokai)
Gao Shize, styled Zhongyi, named Wugong, served as the prefect of Wenzhou with the title of military commissioner. He visited Chan Master Furong Daokai. One day, he suddenly realized the subtle and profound truth, presenting a verse saying: 'Releasing the hand on the cliff, allowing free rein, the earth and sky are naturally flat and peaceful. Illuminating valleys and rocks, not needing to borrow the moonlight, there is another curtain of light in front of my hut.'
A combined eulogy says: Heart-flower seal, emptiness and flatness. Caodong and Linji, are they one or two?
Chen Guan (Lineage Successor of Chan Master Lingyuan Weiqing)
Chen Guan, styled Yingzhong, named Liaoweng, also named Layman Huayan. Serving as an official in the court, he was upright and unyielding, possessing the demeanor of the ancients. He devoted himself to the study and discussion of Buddhist scriptures, practicing Chan meditation alone in the meditation hall, but without great enlightenment. He understood the causes and conditions of Chan, often interpreting them with his own ideas. He was fond of the sayings of Chan Master Nan, interpreting almost all of them. Only the story of the Vajra and the mud man rubbing backs, he could not annotate. He once said to people: 'This'
必有出處。但未有知之者。諺云。大智慧人面前有三尺暗果。不誣也。后謁靈源惟清。執聞見以求解會。清曰。執解為宗何。日。偶諧瓘。乃開悟。寄清偈曰。書堂兀兀萬幾休。日暖風柔草木幽。誰識二千年底事。如今只在眼睛頭。
劉安世
字器之。號元城。從司馬光受學。嘗曰。老先生於佛法極通曉。但不言耳。又嘗曰。孔子佛氏之言。相為終始。孔子之言毋意毋必毋固毋我。佛之言無我無人無眾生無壽者。其言次第。若出一人。但孔子以三綱五常為道。故色色空空之說。微開其端。令人自得耳。孔子之心佛心也。假若天下無三綱五常則禍亂。又作人無噍類矣。豈佛之心乎。故儒釋道其心皆一。門庭施設不同耳。嘗謂弟子馬永卿曰。禪之一字。於六經中亦有此理。但佛法既敝人皆認著色相。達磨西來。直指人心。見性成佛。上根聰悟。多喜其說。故禪道大行。若渠不來。佛法之滅久矣。予之南遷。雖平日于吾儒吃緊處得力。然亦不可謂此事不得力。世間事有大於死生者乎。而此事獨一味。理會生死有個見處。則于貴賤禍福輕矣。又嘗取楞嚴經示永卿曰。觀音大士熏聞成聞六根銷。復同於聲聽。能令眾生臨當被害。其兵戈猶如割水。亦如吹光。性無動搖。蓋割水吹光。而水火之性不動搖耳。猶如遇害。
【現代漢語翻譯】 現代漢語譯本 必定有出處，只是沒有人知道罷了。俗話說：『大智慧的人面前也有三尺遠的黑暗。』這話不假。後來拜訪靈源惟清禪師（禪師名號），拿著自己的見解去求解，惟清禪師（禪師名號）說：『你執著于理解作為根本嗎？』劉安世（人名)回答說：『偶爾與瓘禪師（禪師名號）的說法相合，於是就開悟了。』於是寄給惟清禪師（禪師名號）一首偈：『在書房裡靜坐，萬般思緒都停止，陽光溫暖，微風輕柔，草木幽靜。誰能知道二千年前的事情，如今就在眼前。』
劉安世（人名）
字器之，號元城（皆為劉安世的字或號），跟隨司馬光學習。曾經說過：『司馬光老先生對佛法極其通曉，只是不說罷了。』又曾經說過：『孔子和佛陀的言論，相互補充，貫穿始終。孔子說不要臆測，不要絕對，不要固執，不要自以為是。佛陀說無我，無人，無眾生，無壽者。』他們的言論次第，好像出自一人之口。只是孔子以三綱五常作為道，所以略微開啟了空性的端倪，讓人自己去領悟罷了。孔子的心就是佛心啊！假如天下沒有三綱五常，就會發生禍亂，人類也會滅絕。這難道是佛的心嗎？所以儒釋道的心都是一樣的，只是門庭設施不同罷了。』曾經對弟子馬永卿說：『禪這個字，在六經中也有這個道理。只是佛法衰敗后，人們都執著於色相。達磨祖師（菩提達摩的尊稱）西來，直指人心，見性成佛，上等根器的人聰慧，大多喜歡這種說法，所以禪道大為流行。如果達磨祖師（菩提達摩的尊稱）不來，佛法早就滅絕了。』我被貶到南方，雖然平時在儒家的緊要處下了功夫，但也不能說這件事沒有幫助。世間事有比生死更大的嗎？而這件事卻能讓人專心致志，理解生死，有了見解，那麼對於富貴貧賤，禍福就看得輕了。』又曾經拿出《楞嚴經》給馬永卿看，說：『觀音大士通過聽聞聲音而成就，六根都消融了，又迴歸到聽覺。能使眾生在即將被害時，兵器就像割水一樣，又像吹光一樣，本性不會動搖。因為割水吹光，水火的本性也不會動搖。就像遇到危害一樣。
【English Translation】 English version There must be a source, but no one knows it. As the saying goes, 'Even the wisest person has three feet of darkness in front of them.' This is not false. Later, he visited Zen Master Lingyuan Weiqing (Zen Master's name), using his own views to seek understanding. Zen Master Weiqing (Zen Master's name) said, 'Do you cling to understanding as the foundation?' Liu Anshi (person's name) replied, 'Occasionally, it aligns with the teachings of Zen Master Guan (Zen Master's name), and thus I attained enlightenment.' So he sent Zen Master Weiqing (Zen Master's name) a verse: 'Sitting quietly in the study, all thoughts cease, the sun is warm, the breeze is gentle, the grass and trees are serene. Who knows the events of two thousand years ago, now they are right before our eyes.'
Liu Anshi (person's name)
Zi Qizhi, Hao Yuancheng (both Liu Anshi's courtesy name or pseudonym), studied with Sima Guang. He once said, 'Old Master Sima Guang is extremely knowledgeable about Buddhism, but he just doesn't talk about it.' He also once said, 'The words of Confucius and the Buddha complement each other from beginning to end. Confucius said do not speculate, do not be absolute, do not be stubborn, do not be self-righteous. The Buddha said no self, no person, no sentient being, no lifespan.' The order of their words seems to come from one person. It's just that Confucius used the Three Cardinal Guides and the Five Constant Virtues as the Way, so he slightly opened the door to emptiness, allowing people to understand it themselves. Confucius's heart is the Buddha's heart! If there were no Three Cardinal Guides and Five Constant Virtues in the world, there would be chaos, and humanity would be extinct. Is this the Buddha's heart? Therefore, the hearts of Confucianism, Buddhism, and Taoism are all the same, only the methods of practice are different.' He once said to his disciple Ma Yongqing, 'The word 'Zen' also has this principle in the Six Classics. It's just that after Buddhism declined, people became attached to form and appearance. Bodhidharma (Damo Zushi's honorific title) came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha. People with superior roots are intelligent and mostly like this teaching, so the Zen path is very popular. If Bodhidharma (Damo Zushi's honorific title) had not come, Buddhism would have been destroyed long ago.' Although I was demoted to the South, and I usually worked hard on the essentials of Confucianism, I cannot say that this matter was not helpful. Is there anything in the world greater than life and death? But this matter can make people concentrate, understand life and death, and have insight, then they will take wealth, poverty, good fortune, and misfortune lightly.' He also once took the Surangama Sutra and showed it to Ma Yongqing, saying, 'The Bodhisattva Avalokiteshvara achieved enlightenment through hearing sounds, all six senses dissolved, and returned to hearing. It can enable sentient beings to have weapons like cutting water when they are about to be harmed, and like blowing light, their nature will not be shaken. Because cutting water and blowing light, the nature of water and fire will not be shaken. Just like encountering harm.'
而吾性湛然。此觀音無畏之力也。又云。音性圓銷。觀聽返入。離諸塵妄。能令眾生禁系枷鎖。所不能著。謂人得無畏力。則枷鎖不能為害。吾友可以此理諭人。使後人不至謗佛。
贊曰。了翁了翁。執解為宗。若非靈源點破。一生狂走鏡中頭。
又曰。李屏山鳴道集說曰。劉元城謂司馬溫公極通佛理。但不言耳。所以然者。蓋為孔子地也。吾謂佛書精微幽隱之。妙合於世典者。亦惟世儒能發揮之。與其秘而不言。不若從其原本合一處盡力闡揚。使天下萬世咸知六經中有禪。而吾聖人已為佛也。其為孔子地不亦大乎。屏山此論最高。人莫之及。
蘇轍(洪州順禪師法嗣)
蘇轍。字子由。號穎濵。累官翰林學士門下侍郎。佛印住金山。轍獻偈曰。粗沙印佛佛欣受。怪石供僧僧不嫌。空手遠來還要否。更無一物可增添。印答曰。空手持來放下難。三賢十聖聚頭看。此般供養能歆享。木馬泥牛亦喜歡。元豐三年。轍謫高安。會黃檗全于城寺。全熟視曰。君靜而慧。茍留心宗門。何患不成此道。轍識之。因習坐。數求決于全。無契。后省聰居壽聖。轍以此事往問。聰不答。轍又問聰。徐曰。圓照未嘗以道語人。吾今亦無以語子。轍於是得言外之旨。又嘗咨心法于洪州順。順示以搐鼻因緣。轍言下大
悟。作偈呈曰。中年聞道覺是非。邂逅相逢老順師。搐鼻徑參真面目。掉頭不受別鉗錘。枯藤破衲公何事。白酒青鹽我是誰。慚愧東軒殘月上。一杯甘露滑如飴。
贊曰。溪聲山色白酒青鹽。難為兄。難為弟。
胡安國(上封秀禪師法嗣)
胡安國。字康侯。崇安人。紹聖中進士。累官給事中。幼時便有出塵之趣。強學力行。以聖人為標的。久參上封秀。得言外之旨。崇寧中。過藥山。有禪人舉南泉斬貓話問安國。安國以偈答曰。手握乾坤殺活機。縱橫施設在臨時。玉堂兔馬非龍象。大用堂堂總不知。又寄上封有曰。祝融峰似杜城天。萬古江山在目前。須信死心元不死。夜來秋月又團圓。馮當世京晚年好佛。嘗以書寄安國曰。并州歌舞妙麗。閉目不窺日。以談禪為上。安國曰。若如所論。未達禪理。閉目不窺。已是一重公案。
贊曰。識塵中主得教外傳。死心不死。安國常安。
范沖(圓通旻禪師法嗣)
范沖。字謙叔。一字致虛。繇翰苑。守豫章。過圓通謁旻禪師。茶罷曰。某宿世作何福業。今生墮在金紫行中。去此事遠稍。旻呼。內翰。沖應諾。旻曰。何遠之有。沖躍然曰。乞師再垂指示。旻曰。此去洪都有四程。沖佇思。旻曰。見即便見。擬思即差。沖豁然有省。
【現代漢語翻譯】 現代漢語譯本： 悟，作偈呈上：中年時才明白佛理，覺悟了是非對錯，有幸遇到老順禪師（老順禪師，此處指上封秀禪師）指點迷津。無需多言，直指本心，頓悟真如面目，不再受其他鉗制束縛。身披破舊的僧衣，粗茶淡飯，這又算得了什麼呢？我又是誰呢？慚愧的是，在這寂靜的夜晚，東軒的殘月依舊照耀，一杯甘露般的佛法，滋潤心田，如蜜般甘甜。
贊曰：溪水的聲音，山巒的景色，粗茶淡飯的生活，難為兄，難為弟，各自安守本心。
胡安國（上封秀禪師法嗣）：
胡安國，字康侯，崇安人。紹聖年間（1094-1098）進士出身，歷任給事中等官職。自幼便有超脫塵世的志趣，努力學習，以聖人為榜樣。長期參學上封秀禪師，領悟了言語之外的真諦。崇寧年間（1102-1106），路過藥山，有禪僧舉南泉斬貓的公案來問胡安國，胡安國以偈回答說：手中掌握著生殺予奪的權力，縱橫施展，隨機應變。世俗的功名利祿，並非真正的龍象，大道的妙用，世人往往難以知曉。又寄給上封秀禪師的詩說：祝融峰（祝融峰，衡山主峰）就像杜城的上天，萬古江山，盡收眼底。要相信死心並非真正的死亡，夜幕降臨，秋月依舊團圓。
馮當世晚年喜好佛法，曾經寫信給胡安國說：并州的歌舞美妙動人，我閉上眼睛不去觀看，每天以談禪為樂。胡安國說：如果像你所說的那樣，還沒有領悟禪理。閉目不窺，已經是一重公案了。
贊曰：在塵世中認識到主宰，得到了教外的真傳。死心並非真正的死亡，胡安國常常安然自在。
范沖（圓通旻禪師法嗣）：
范沖，字謙叔，一字致虛，從翰林院出來，擔任豫章的太守。路過圓通寺拜謁旻禪師。喝完茶后說：我前世做了什麼福業，今生卻身陷金紫的官場之中，離佛法越來越遠。旻禪師呼喚：內翰（內翰，古代翰林院的別稱，此處指范沖）。范沖應諾。旻禪師說：有什麼遠近之分呢？范沖欣喜地說：請禪師再次垂示。旻禪師說：從這裡到洪都有四天的路程。范沖佇立思考。旻禪師說：見性當下就能見性，如果思慮就差之千里。范沖豁然開悟。
【English Translation】 English version: Wu (悟, Enlightenment), composed a verse and presented it: 'In middle age, I heard the Dao (道, the Way) and realized right and wrong, I met the old Master Shun (老順師, Old Master Shun, referring to Shangfeng Xiu Zen Master) by chance. Without hesitation, I directly participated in the true face, Turning my head, I would not accept other constraints. What is the matter with the withered vine and broken robe? Who am I with white wine and green salt? Ashamedly, the waning moon rises over the East Pavilion, A cup of sweet dew is as smooth as honey.'
Eulogy: 'The sound of the stream, the color of the mountains, white wine and green salt, It is difficult to be a brother, difficult to be a younger brother.'
Hu Anguo (胡安國) (Successor of Shangfeng Xiu Zen Master):
Hu Anguo, styled Kanghou (康侯), was a native of Chong'an (崇安). He became a Jinshi (進士, successful candidate in the highest imperial examinations) during the Shaosheng era (紹聖, 1094-1098) and successively held the position of Geshizhong (給事中, a remonstrating official). From a young age, he had a desire to transcend the mundane world, diligently studying and taking the sages as his model. He studied with Shangfeng Xiu (上封秀) for a long time and understood the meaning beyond words. During the Chongning era (崇寧, 1102-1106), he passed Yaoshan (藥山). A Zen monk raised the story of Nanquan (南泉) cutting the cat to ask Anguo. Anguo replied with a verse: 'Holding the mechanism of killing and giving life in hand, Deploying it horizontally and vertically according to the moment. Jade hall rabbits and horses are not dragons and elephants, The great function is completely unknown.' He also sent a poem to Shangfeng, saying: 'Mount Zhurong (祝融峰, Mount Zhurong, the main peak of Mount Heng) resembles the sky of Ducheng, The eternal rivers and mountains are in sight. You must believe that the dead heart is not truly dead, Last night, the autumn moon was round again.'
Feng Dangshi (馮當世) liked Buddhism in his later years and once wrote a letter to Anguo, saying: 'The songs and dances of Bingzhou (并州) are wonderfully beautiful, I close my eyes and do not peek, and take discussing Zen as the highest.' Anguo said: 'If it is as you say, you have not yet understood the principles of Zen. Closing your eyes and not peeking is already a case.'
Eulogy: 'Recognizing the master in the dust, obtaining the transmission outside the teachings. The dead heart is not dead, Anguo is always at peace.'
Fan Chong (范沖) (Successor of Yuantong Min Zen Master):
Fan Chong, styled Qianshu (謙叔), also known as Zhixu (致虛), came from the Hanlin Academy (翰苑) and served as the governor of Yuzhang (豫章). He passed by Yuantong Temple (圓通寺) and visited Zen Master Min (旻禪師). After tea, he said: 'What good deeds did I do in my past life that I am now trapped in the golden and purple officialdom, far away from this matter?' Min called out: 'Neihan (內翰, Neihan, a term for members of the Hanlin Academy, referring to Fan Chong here)!' Chong responded. Min said: 'What is the difference between near and far?' Chong joyfully said: 'I beg the master to give further instructions.' Min said: 'It is four days' journey from here to Hongdu (洪都).' Chong stood and thought. Min said: 'Seeing is seeing immediately, thinking is a thousand miles away.' Chong suddenly had an awakening.
吳居厚
樞密吳居厚。擁節。歸鐘陵。謁旻曰。某往赴省試。過趙州關。因問前住訥老透關底事如何。訥曰。且去做官。今不覺五十餘年。旻曰。曾明得么。曰。八次經過。常存此念。然未甚脫灑在。旻度扇與之曰。請使扇。吳即揮扇。旻曰。有甚不脫灑處。吳忽有省曰。便請末後句。旻揮扇兩下。吳曰。親切。親切。旻曰。吉獠舌頭三千里。
彭汝霖
諫議彭汝霖。手寫觀音經施旻。旻拈起曰。這是觀音經。那個是諫議經。曰。此是某親寫。曰。寫底是字。那個是經。霖笑曰。卻了不得也。曰。即現宰官身而為說法。曰。人人有分。曰。莫謗經好。曰。如何即是。旻舉經示之。霖拊掌大笑曰。嘎。旻曰。又道了不得。霖禮拜。
盧航
中丞盧航。與旻擁爐次。航問。諸家因緣不勞拈出。直截一句。請師指示。旻厲聲揖曰。看火。航急撥衣。忽大悟。謝曰。灼然佛法無多子。旻喝曰。放下著。航應諾諾。
都貺
左司都貺問旻曰。是法非思量分別之所能解。如何湊泊。旻曰。全身入火聚。曰。畢竟如何會。旻曰。驀直去。貺沉吟。旻曰。可更喫茶么。曰。不必。旻曰。何不甚麼會。貺契旨曰。元來太近。旻曰。十萬八千。貺占偈曰。不可思議是大火聚。便恁么去。不離
【現代漢語翻譯】 現代漢語譯本 吳居厚
樞密使吳居厚，帶著符節，回到鐘陵，拜見旻（禪師）。吳居厚說：『我過去參加省試，經過趙州關，曾問前任住持訥老，如何才能通過關隘？』訥老說：『先去做官。』如今不知不覺已經過去五十多年。旻（禪師）問：『曾經明白了嗎？』吳居厚說：『八次經過，常常想著這件事，但還沒有完全擺脫。』旻（禪師）遞給他一把扇子說：『請用扇子。』吳居厚就揮動扇子。旻（禪師）說：『有什麼沒有擺脫的地方？』吳居厚忽然有所領悟，說：『請說出最後一句。』旻（禪師）揮動扇子兩下。吳居厚說：『親切，親切。』旻（禪師）說：『吉獠的舌頭伸到三千里遠。』
彭汝霖
諫議大夫彭汝霖，手抄《觀音經》施捨給旻（禪師）。旻（禪師）拿起經書說：『這是《觀音經》，哪一個是諫議經？』彭汝霖說：『這是我親自抄寫的。』旻（禪師）說：『抄寫的是字，哪一個是經？』彭汝霖笑著說：『這可不得了啊。』旻（禪師）說：『即以宰官之身而為說法。』彭汝霖說：『人人都有份。』旻（禪師）說：『不要誹謗經書好。』彭汝霖說：『如何才是？』旻（禪師）舉起經書給他看。彭汝霖拍手大笑說：『嘎！』旻（禪師）說：『又說不得了。』彭汝霖禮拜。
盧航
中丞盧航，與旻（禪師）一起圍著火爐。盧航問：『諸家的因緣故事就不麻煩您提起了，請師父直接指示一句。』旻（禪師）厲聲喝道：『看火！』盧航急忙撥弄衣服，忽然大悟，感謝道：『果然佛法沒有多少東西。』旻（禪師）喝道：『放下！』盧航連聲應是。
都貺
左司都貺問旻（禪師）說：『佛法不是思量分別所能理解的，如何才能契合？』旻（禪師）說：『全身投入火聚。』都貺問：『究竟如何才能領會？』旻（禪師）說：『徑直去。』都貺沉吟不語。旻（禪師）說：『要再喝茶嗎？』都貺說：『不必了。』旻（禪師）說：『為什麼不領會？』都貺領悟旨意說：『原來太近了。』旻（禪師）說：『十萬八千里。』都貺作偈說：『不可思議是大火聚，便這樣去，不離（自性）。』
【English Translation】 English version Wu Juhou
Wu Juhou, the Privy Councilor, returned to Zhongling with his insignia. He visited Min (Zen master) and said, 'I went to take the provincial examination and passed through Zhao Prefecture. I asked the former abbot, Na Lao, how to pass through the barrier.' Na Lao said, 'Go be an official first.' Now, unknowingly, more than fifty years have passed.' Min (Zen master) asked, 'Have you understood it?' Wu Juhou said, 'I have passed through eight times, always thinking about this matter, but I have not completely freed myself.' Min (Zen master) handed him a fan and said, 'Please use the fan.' Wu Juhou waved the fan. Min (Zen master) said, 'What is it that you haven't freed yourself from?' Wu Juhou suddenly had an insight and said, 'Please tell me the final word.' Min (Zen master) waved the fan twice. Wu Juhou said, 'Intimate, intimate.' Min (Zen master) said, 'The tongue of a Jiliao stretches three thousand miles.'
Peng Rulin
Peng Rulin, the remonstrating official, hand-copied the 'Avalokitesvara Sutra' and offered it to Min (Zen master). Min (Zen master) picked up the sutra and said, 'This is the 'Avalokitesvara Sutra', which one is the remonstrating official sutra?' Peng Rulin said, 'This is what I personally copied.' Min (Zen master) said, 'What is copied are words, which one is the sutra?' Peng Rulin laughed and said, 'This is terrible.' Min (Zen master) said, 'He appears in the body of an official to expound the Dharma.' Peng Rulin said, 'Everyone has a share.' Min (Zen master) said, 'It's good not to slander the sutra.' Peng Rulin said, 'What is it?' Min (Zen master) held up the sutra to show him. Peng Rulin clapped his hands and laughed loudly, saying, 'Ga!' Min (Zen master) said, 'Again you say it's terrible.' Peng Rulin bowed.
Lu Hang
Lu Hang, the vice minister, was sitting with Min (Zen master) by the stove. Lu Hang asked, 'I won't trouble you to bring up the stories of various schools. Please give me a direct instruction.' Min (Zen master) shouted sternly, 'Watch the fire!' Lu Hang hurriedly adjusted his clothes and suddenly had a great enlightenment. He thanked him, saying, 'Indeed, the Buddha-dharma is not much.' Min (Zen master) shouted, 'Put it down!' Lu Hang repeatedly agreed.
Du Kuang
Du Kuang, the Left Secretary, asked Min (Zen master), 'The Dharma cannot be understood by thinking and discrimination. How can it be aligned?' Min (Zen master) said, 'Throw your whole body into the fire.' Du Kuang asked, 'How can one ultimately understand?' Min (Zen master) said, 'Go straight ahead.' Du Kuang was silent. Min (Zen master) said, 'Would you like more tea?' Du Kuang said, 'No need.' Min (Zen master) said, 'Why don't you understand?' Du Kuang understood the meaning and said, 'It was too close.' Min (Zen master) said, 'One hundred and eight thousand miles.' Du Kuang composed a verse, saying, 'Inconceivable is the great fire, go like this, without leaving (one's own nature).'
當處。旻曰。咦。猶有這個在。貺曰。乞師再垂指示。旻曰。便恁么去。鐺是鐵鑄。貺頓首謝之。
合贊曰。可惜五個赤梢鯉魚。向圓通齏甕里腌殺。
徐俯(圓悟克勤禪師法嗣)
樞密徐俯。字師川。號東湖居士。每侍其父龍圖禧謁法昌及靈源。語論終日。俯聞之藐如也。迨法昌歸寂。在笑談間。俯異之。始篤信此道。后丁父憂。念無以報。罔極請源至孝址說法。源登座問答已。乃曰。諸仁者只如龍圖讀萬卷書。如水傳器。涓滴不遺。且道尋常著在甚麼處。而今舍識之後。這著萬卷書底又卻向甚麼處著。俯聞灑然有得。遂曰。吾無憾矣。源下座問曰。學士適來見個什麼便恁么道。俯曰。若有所見。則鈍置和尚去也。源曰。恁么則老僧不如。俯曰。和尚是何心行。源大笑。靖康初。為尚書外郎。與朝士同志者掛缽于天寧寺之擇木堂。力參圓悟克勤。悟亦喜其見地超邁。一日至書記寮。指悟頂相曰。這老漢腳跟猶未點地在。悟䫌面曰。甕里何曾走卻鱉。俯曰。且喜老漢腳跟點地。悟曰。莫謗他好。俯休去。
贊曰。徐師川悟旨于靈源。而又掛缽于圓悟。腳跟猶未點地在。
趙令衿(克勤禪師法嗣)
郡王趙令衿。字表之。號超然。初任南康。多與禪衲游。公堂間為摩詰丈室。適圓
【現代漢語翻譯】 現代漢語譯本： 當處，旻（人名）說：『咦，還有這個在。』貺（人名）說：『請老師再次指示。』旻說：『就這樣去。鐺是鐵鑄的。』貺立刻叩頭感謝。
合贊說：『可惜五個赤梢鯉魚，在圓通（地名）的鹹菜罈子里腌死了。』
徐俯（圓悟克勤禪師的法嗣）
樞密徐俯，字師川，號東湖居士。每次侍奉他的父親龍圖禧拜謁法昌（人名）和靈源（地名），談論終日。徐俯聽了覺得很渺茫。等到法昌圓寂，在談笑間，徐俯覺得奇怪，開始篤信佛法。後來父親去世，想到無以報答，竭力請求靈源到孝址說法。靈源登上座位問答完畢后，說：『各位仁者，就像龍圖讀萬卷書，像用水傳遞器物，一點一滴都不遺漏。那麼平常放在什麼地方呢？如今捨棄意識之後，這裝著萬卷書的又該放在什麼地方呢？』徐俯聽了豁然開朗，於是說：『我沒有遺憾了。』靈源下座問道：『學士剛才見到什麼就這麼說？』徐俯說：『如果有所見，那就埋沒和尚了。』靈源說：『這麼說來，老僧不如你。』徐俯說：『和尚是怎樣的心行？』靈源大笑。靖康（1126-1127）初年，徐俯擔任尚書外郎，與朝中志同道合的人在天寧寺的擇木堂掛缽，努力參悟圓悟克勤。圓悟也喜歡他見地超邁。一天到書記寮，指著圓悟的頂相說：『這老漢腳跟還沒點地呢。』圓悟䫌面說：『罈子里何曾跑掉鱉。』徐俯說：『可喜老漢腳跟點地。』圓悟說：『不要誹謗他好。』徐俯休息去了。
合贊說：徐師川在靈源處領悟旨意，又在圓悟處掛缽。腳跟還沒點地呢。
趙令衿（克勤禪師法嗣）
郡王趙令衿，字表之，號超然。起初任南康，多與僧人交往。公堂間佈置成摩詰（王維，字摩詰）的丈室。適逢圓
【English Translation】 English version: At that place, Min (person's name) said, 'Eh, there's still this here.' Kuang (person's name) said, 'Please, teacher, give further instruction.' Min said, 'Just go like that. The wok is cast iron.' Kuang immediately bowed his head in gratitude.
Hezan said, 'It's a pity that five red-tailed carp were pickled to death in the pickle jar of Yuantong (place name).'
Xu Fu (Dharma successor of Zen Master Yuanwu Keqin)
Xu Fu, Secretary of the Privy Council, styled Shichuan, and known as Layman Donghu, always attended his father, Longtu Xi, to visit Fachang (person's name) and Lingyuan (place name), discussing matters all day long. Xu Fu found it all vague. When Fachang passed away, Xu Fu found it strange during the conversations and began to firmly believe in Buddhism. Later, when his father passed away, feeling unable to repay his kindness, he earnestly requested Lingyuan to preach at Xiaozhi. After Lingyuan ascended the seat and finished the question-and-answer session, he said, 'All of you, virtuous ones, it's like Longtu reading ten thousand books, like passing a vessel with water, not a single drop is missed. So where is it usually placed? Now, after abandoning consciousness, where should this thing containing ten thousand books be placed?' Xu Fu felt enlightened upon hearing this, and said, 'I have no regrets.' Lingyuan descended from the seat and asked, 'Scholar, what did you see just now that made you say that?' Xu Fu said, 'If there were something seen, then I would be burying the monk.' Lingyuan said, 'In that case, the old monk is not as good as you.' Xu Fu said, 'What is the monk's state of mind?' Lingyuan laughed loudly. In the early years of Jingkang (1126-1127), Xu Fu served as a secretary in the Ministry of Personnel and, with like-minded officials, hung his bowl at the Zemu Hall of Tianning Temple, diligently studying with Yuanwu Keqin. Yuanwu also appreciated his outstanding insight. One day, he went to the secretariat and pointed to Yuanwu's crown, saying, 'This old man's feet haven't touched the ground yet.' Yuanwu smiled and said, 'Has a turtle ever run away from the jar?' Xu Fu said, 'Congratulations, old man, your feet have touched the ground.' Yuanwu said, 'Don't slander him.' Xu Fu went to rest.
Hezan said: Xu Shichuan understood the meaning at Lingyuan's place and also hung his bowl at Yuanwu's place. His feet have not yet touched the ground.
Zhao Lingjin (Dharma successor of Zen Master Keqin)
Zhao Lingjin, Prince of the Commandery, styled Biao Zhi, and known as Chaoran, initially served in Nankang and often associated with monks. He arranged his public hall as Vimalakirti's (also known as Wang Wei, styled Mojie) room. Coincidentally, Yuan
悟居歐阜。衿往參。欣然就其爐錘。悟不少假。衿固請悟曰。此事要得相。應直須是死一回始得。衿默契。嘗自疏略曰。家貧遭劫。誰知盡底不存。空室無人。幾度賊來亦打。悟見囑令加護。謁大慧。慧聞令擊鼓入室。衿袖香趨之。慧曰。趙州洗缽盂話。居士如何會。衿曰。討甚麼碗。拂袖便出。慧起搊住曰。古人向這裡悟去。你為甚不悟。衿擬對。慧𢮁之曰。討甚麼碗。衿曰。還這老漢始得悟。嘗示法語曰。曹山辭悟本問。向甚處去。云。不變易處去。不變異處豈有去耶。云。去亦不變異。自非腳蹈實地。安能透徹如此。豈以語言機思所可測量哉。蓋履踐深極到無可滲漏之致。然後羅籠不住。學道之士立志外形骸。一死生。混古今。絕來去。要須攀上流造詣。至真諦實淵奧閫域打辦自己。脫白露凈。無絲毫意想墮在塵緣。直下心如枯木朽株。如大死人無些氣息。心心無知。唸唸無住。千聖出來移換不得。乃可以向枯木上生華。發大機起大用。興慈運悲。乃無功之功。無作之作。豈落得失是非哉。才留一毫毛。則抵捂于生死界。自己未能度。安能度人。維摩大士不住金粟。住入酒肆淫坊。作大解脫佛事。龐老子補處應身。不住兜率陀。棄卻珍寶漢江織笊籬。與大宗師擊揚與奪。此段從上體裁。莫不皆爾。要須滴水滴凍
【現代漢語翻譯】 現代漢語譯本： 悟居士在歐阜，王衿前往參訪。悟居士欣然接受並以爐錘（比喻錘鍊）相待，王衿很快領悟。王衿懇請悟居士說：『此事要得真實相應，必須經歷一次徹底的死亡才行。』王衿默默領會。他曾自我疏解說：『家境貧寒遭遇劫難，誰知徹底一無所有。空蕩蕩的房間里空無一人，強盜來了幾次也無所得。』悟居士見此情景，囑咐他更加護持。王衿去拜見大慧宗杲（禪宗大師）。大慧宗杲聽說后，命人擊鼓，讓王衿進入方丈室。王衿整理衣袖，帶著香趨步向前。大慧宗杲說：『趙州洗缽盂（禪宗公案）的話，居士如何理解？』王衿說：『討要什麼碗？』說完拂袖便走。大慧宗杲起身抓住他說：『古人在這裡悟道，你為什麼不悟？』王衿想要回答，大慧宗杲呵斥他說：『討要什麼碗？』王衿說：『還要這老和尚才能悟道。』 王衿曾開示法語說：『曹山（禪宗祖師）辭別悟本（禪宗祖師）時，悟本問：『向什麼地方去？』曹山回答說：『向不變易的地方去。』不變異的地方哪裡有去處呢？曹山說：『去也是不變異。』如果不是腳踏實地，怎麼能如此透徹？豈是語言機巧思辨所能測量的？只有履踐深入到無可滲漏的程度，才能無法束縛。學道的人立志于置身外于形骸，將生死視為一體，混同古今，斷絕來去，必須攀登到上流的境界，在至真至實的淵奧之處打理自己，像脫離白露一樣清凈，沒有絲毫意想，不墮入塵世的因緣。當下心如枯木朽株，像大死人一樣沒有氣息，心心無知，唸唸無住，即使千聖出現也無法改變。這樣才可以向枯木上開花，發起大機用，興起慈悲，才是無功之功，無作之作，哪裡會落入得失是非之中呢？如果才留下一絲一毫，就會被阻擋在生死界中，自己尚且不能解脫，怎麼能度人呢？維摩詰大士（在家菩薩）不住在金粟佛國，而住在酒肆淫坊，做著大解脫的佛事。龐蘊居士（唐代禪者）是補處菩薩應身，不住在兜率陀天，捨棄珍寶，在漢江邊編織魚簍，與大宗師們擊揚與奪。這段從上的體裁，無不如此。必須要滴水成冰。』
【English Translation】 English version: Layman Wu resided in Ou Fu. Wang Jin went to visit him. Layman Wu gladly accepted him and treated him with the furnace and hammer (metaphor for rigorous training). Wang Jin quickly understood. Wang Jin earnestly requested Layman Wu, saying, 'This matter, to attain true correspondence, requires experiencing a thorough death.' Wang Jin silently comprehended. He once explained himself, saying, 'My family is poor and has suffered劫 (jie, calamity). Who knew that everything would be completely gone? The empty room is without anyone. Thieves have come several times but found nothing.' Seeing this situation, Layman Wu instructed him to be even more protective. Wang Jin went to visit Da Hui Zong Gao (Zen master). Upon hearing this, Da Hui Zong Gao ordered someone to beat the drum and allowed Wang Jin to enter the abbot's room. Wang Jin tidied his sleeves, carrying incense, and stepped forward. Da Hui Zong Gao said, 'The story of Zhao Zhou (Zen master) washing the bowl, how does the layman understand it?' Wang Jin said, 'What bowl are you asking for?' He then flicked his sleeves and left. Da Hui Zong Gao got up and grabbed him, saying, 'The ancients attained enlightenment here, why don't you?' Wang Jin wanted to answer, but Da Hui Zong Gao scolded him, saying, 'What bowl are you asking for?' Wang Jin said, 'It requires this old monk to attain enlightenment.' Wang Jin once gave a Dharma talk, saying, 'When Cao Shan (Zen ancestor) bid farewell to Wu Ben (Zen ancestor), Wu Ben asked, 'Where are you going?' Cao Shan replied, 'Going to the place of non-change.' Where is there a place to go in the place of non-change? Cao Shan said, 'Going is also non-change.' If one does not tread firmly on the ground, how can one be so thorough? How can it be measured by linguistic ingenuity and speculation? Only when practice is so deep that it is impermeable can it not be bound. Those who study the Dao aspire to place themselves outside of the physical body, regard life and death as one, mix the past and present, and sever coming and going. They must climb to the upper reaches, manage themselves in the profound and authentic depths, be as pure as dew falling, have no intention, and not fall into the causes and conditions of the mundane world. Immediately, the mind is like a withered tree stump, like a great dead person without breath, mind after mind without knowledge, thought after thought without dwelling. Even if a thousand sages appear, they cannot change it. Only then can one bloom flowers on a withered tree, generate great function, and arouse compassion, which is the merit of no merit, the action of no action. How can one fall into gain and loss, right and wrong? If one retains even a hair's breadth, one will be blocked in the realm of birth and death. If one cannot liberate oneself, how can one liberate others? Vimalakirti (lay bodhisattva) does not dwell in the Pure Land of Golden Millet, but dwells in taverns and brothels, doing the Buddha's work of great liberation. Layman Pang Yun (Tang dynasty Zen practitioner) is the incarnation of a bodhisattva awaiting Buddhahood, not dwelling in Tushita Heaven, abandoning treasures, weaving fish baskets by the Han River, and engaging in giving and taking with great masters. This style from above is all like this. It must be dripping water that freezes into ice.'
。不拘朝野。陶冶煅煉。如曹山．摩詰．老龐。乃可以不廢悲願。不亦宜乎。自餘人間世紛紜。塵坌何足置胸次哉。
贊曰。心空敢問超然。既是空室。無人喚誰作賊。賊來要打底又是誰。
李彌遜(克勤禪師法嗣)
侍郎李彌遜。號普現居士。少時讀書。五行俱下。年十八中鄉舉。登第京師。旋歷華要。至二十八歲。為中書舍人。參圓悟。一日蚤朝回至天津橋。馬躍。忽有省。通身汗流。直造天寧。適悟出門。遙見便喚曰。居士且喜大事了畢。遜厲聲曰。和尚眼花作么。悟便喝。遜亦喝。於是機鋒迅捷。凡與悟問答。當機不讓。及遷吏部。方在壯歲。遽乞詞祿。歸閩連江。筑庵自娛。一日示微恙。索湯沐浴畢。趺坐。作偈曰。謾說從來牧護。今日分明呈露。虛空拶倒須彌。說甚向上一路。擲筆而逝。
贊曰。見馬躍而有省。不是和尚眼花。卻是侍郎眼花。直饒拶倒須彌也。是眼中金屑。
張浚(克勤禪師法嗣)
張魏公浚。字德遠。南軒之父。官右僕射。兼知樞密院事。嘗問道于圓悟。悟曰。巖頭云。卻物為上。逐物為下。若能於物上轉得疾。一切立在下風。復示偈曰。收光攝彩信天真。事事圓成物物新。內若有心還有物。何能移步出通津。浚伏膺投偈曰。教外單傳佛祖機。
【現代漢語翻譯】 現代漢語譯本： 無論朝廷還是民間，都要進行陶冶和鍛鍊。像曹山（洞山良價的弟子）、王維（字摩詰）、老龐（龐蘊）那樣，才可以不放棄慈悲的願望，這難道不應該嗎？至於人世間的紛紛擾擾，塵埃污垢又何必放在心上呢？
讚語說：心空了才敢說自己超然物外。既然是空蕩蕩的房間，沒有人，又叫誰來做賊呢？賊來了要打，到底又是誰呢？
李彌遜（克勤禪師的法嗣）
侍郎李彌遜，號普現居士。年輕時讀書，各種學問都精通。十八歲考中鄉試，在京城考中進士，很快歷任重要官職。二十八歲時，擔任中書舍人，參訪圓悟克勤禪師。一天早朝後回到天津橋，馬突然跳躍，李彌遜忽然有所領悟，全身汗流浹背。直接去天寧寺拜訪圓悟克勤禪師，圓悟克勤禪師出門，遠遠看見他就說：『居士可喜可賀，大事已經了結。』李彌遜厲聲說：『和尚眼花了嗎？』圓悟克勤禪師便喝斥一聲，李彌遜也喝斥一聲。於是機鋒敏捷，凡是與圓悟克勤禪師問答，當機不讓。等到升任吏部，正值壯年，就請求辭官還鄉，回到福建連江，建造菴舍自娛。一天，略感不適，要來熱水洗浴完畢，然後跏趺而坐，作偈說：『不要說一直以來都在牧養守護，今天分明全部呈現出來。將虛空壓倒須彌山（佛教中的聖山），說什麼向上一路。』說完擲筆而逝。
讚語說：見到馬躍而有所領悟，不是和尚眼花，而是侍郎眼花。即使壓倒須彌山，也是眼中的金屑。
張浚（克勤禪師的法嗣）
張浚，字德遠，南軒張栻的父親，官至右僕射，兼知樞密院事。曾經向圓悟克勤禪師問道。圓悟克勤禪師說：『巖頭禪師說，捨棄外物是上策，追逐外物是下策。如果能在外物上轉化得快，一切都將處於下風。』又作偈開示說：『收斂光芒，攝取色彩，相信天真本性，事事圓滿，物物更新。內心如果還有心，還有物，怎麼能邁步走出通津（通往解脫的道路）。』張浚信服地呈上偈語說：『教外別傳佛祖的玄機，』
【English Translation】 English version: Regardless of the court or the common people, one must undergo cultivation and refinement. Only like Caoshan (disciple of Dongshan Liangjie), Wang Wei (style name Mojie), and Old Pang (Pang Yun), can one not abandon the compassionate vows. Isn't this appropriate? As for the chaos and dust of the human world, why bother placing them in one's heart?
The verse of praise says: Only with an empty mind does one dare to claim transcendence. Since it is an empty room, with no one inside, who is there to call a thief? If a thief comes to strike, who is it that is striking?
Li Mixun (Dharma heir of Chan Master Keqin)
Li Mixun, Vice Minister, styled himself as Layman Puxian. In his youth, he studied extensively and excelled in all fields. At the age of eighteen, he passed the provincial examination and then the imperial examination in the capital, quickly rising through important positions. At twenty-eight, he became a Drafter of the Secretariat, and he consulted with Chan Master Yuanwu Keqin. One day, after returning from the early court session to Tianjin Bridge, his horse suddenly leaped, and Li Mixun suddenly had an awakening, his whole body drenched in sweat. He went directly to Tianning Temple to visit Yuanwu Keqin. Yuanwu Keqin, seeing him from afar as he came out, called out, 'Layman, congratulations, the great matter is settled!' Li Mixun sternly said, 'Is the monk's eyesight failing?' Yuanwu Keqin then shouted, and Li Mixun also shouted. Thus, their Zen exchanges were swift and sharp, and in all his dialogues with Yuanwu Keqin, he was unyielding. When he was promoted to the Ministry of Personnel, still in his prime, he requested to resign and return home, building a hermitage in Lianjiang, Fujian, to amuse himself. One day, feeling slightly unwell, he requested hot water for bathing, and after bathing, he sat in the lotus position and composed a verse: 'Don't speak of constant tending and guarding, today everything is clearly revealed. Crushing Mount Sumeru (the sacred mountain in Buddhism) against emptiness, what is there to say about the path beyond?' After finishing, he threw down his brush and passed away.
The verse of praise says: Seeing the horse leap and having an awakening, it is not the monk's eyesight that is failing, but the vice minister's. Even if one crushes Mount Sumeru, it is still just golden dust in the eyes.
Zhang Jun (Dharma heir of Chan Master Keqin)
Zhang Jun, Duke of Wei, style name Deyuan, father of Nanxuan Zhang Shi (1133-1180), held the official position of Right Vice Minister and concurrently knew the affairs of the Privy Council. He once inquired about the Dao from Chan Master Yuanwu Keqin. Yuanwu Keqin said, 'Zen Master Yantou said, rejecting external things is the superior way, pursuing external things is the inferior way. If one can transform quickly in relation to external things, everything will be in a subordinate position.' He further instructed with a verse: 'Gathering light, collecting colors, believe in the true nature, everything is complete, everything is new. If there is still a mind within, and still things, how can one step out of the thoroughfare (the path to liberation)?' Zhang Jun respectfully submitted a verse, saying, 'A special transmission outside the teachings, the Buddha's and patriarchs' secret mechanism,'
本來無悟亦無迷。浮雲散盡青天在。日出東方夜落西。
贊曰。國一禪師云。出家乃大丈夫之事。非將相之所能為。張德遠出將入相。而又與聞單傳之旨。非大丈夫而何。雖然向上一著。還曾夢見也未。
馮楫(佛眼清遠禪師法嗣)
馮楫。字濟川。遂寧人。壯歲遍參。后依佛眼遠。一日同眼經行法堂。偶童子趨庭。吟曰。萬象之中獨露身。眼拊楫背曰。好聻楫於是契入。紹興丁巳除給事。會大慧就明慶開堂。慧下座。楫挽之曰。和尚每言于士大夫前曰。此生決不作這蟲豸。今日因甚卻納敗闕。慧曰。盡大地是個杲上座。你向甚處見他。楫擬對。慧便掌楫曰。是我招得。時群寮失色。楫大笑曰。長老與楫佛法相見。越月。特丐祠坐夏。徑山榜其室曰。不動軒。一日。慧升座。舉藥山問石頭曰。三乘十二分教。某甲粗知。承聞南方直指人心。見性成佛。實未明瞭。伏望慈悲示誨。頭曰。恁么也不得。不恁么也不得。恁么不恁么總不得。你作么生。山罔措。頭曰。子緣不在此。可往江西見馬大師去。山至馬祖處。亦如前問。祖曰。有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時教伊揚眉瞬目者是。有時教伊揚眉瞬目者不是。山大悟。慧拈罷。楫隨至方丈曰。適來和尚所舉底因緣。某理會得了。曰。你如
【現代漢語翻譯】 現代漢語譯本 本來就沒有覺悟，也沒有迷惑。就像浮雲散盡，青天自然顯現。太陽從東方升起，夜晚降臨西方。
讚語：國一禪師說：『出家乃是大丈夫所為之事，不是將相所能做到的。』張德遠既能出將入相，又能聽聞到單傳的心法要旨，不是大丈夫又是什麼呢？雖然如此，對於向上的一著，還曾經夢見過嗎？
馮楫（佛眼清遠禪師的法嗣）
馮楫，字濟川，是遂寧人。年輕時廣泛參學，後來依止佛眼清遠禪師。一天，他和佛眼禪師在法堂中經行，恰巧有個童子走過庭院，吟誦道：『萬象之中獨露身。』佛眼禪師拍著馮楫的背說：『好！』馮楫因此契悟。紹興丁巳年（1137年）被任命為給事。當時大慧宗杲禪師在明慶寺開堂說法，大慧禪師下座后，馮楫拉住他說：『和尚您常常在士大夫面前說：『此生決不做這種蟲豸。』今天為什麼卻要認輸呢？』大慧禪師說：『整個大地都是杲上座，你從哪裡見到他？』馮楫正要回答，大慧禪師就打了他一掌說：『是我招惹來的。』當時眾僧都嚇得變了臉色，馮楫大笑著說：『長老與我佛法相見。』過了一個月，馮楫特意請求辭官，在徑山寺安居過夏，並在他的房間上題寫『不動軒』。一天，大慧禪師升座說法，舉了藥山惟儼禪師問石頭希遷禪師的話：『三乘十二分教（佛教的各種教義分類），我大致瞭解。聽說南方禪宗直指人心，見性成佛，實在不明白。希望您慈悲開示。』石頭禪師說：『這樣也不行，那樣也不行，這樣那樣都不行。你怎麼辦？』藥山禪師不知所措。石頭禪師說：『你與此無緣，可以去江西見馬祖道一禪師。』藥山禪師到了馬祖禪師處，也像之前那樣發問。馬祖禪師說：『有時教他揚眉瞬目，有時不教他揚眉瞬目，有時教他揚眉瞬目是對的，有時教他揚眉瞬目是不對的。』藥山禪師因此大悟。大慧禪師說完這段公案后，馮楫跟隨他到方丈室說：『剛才和尚您所舉的這段因緣，我理解了。』大慧禪師問：『你如
【English Translation】 English version Originally, there is neither enlightenment nor delusion. Like the floating clouds dispersing, the blue sky naturally appears. The sun rises in the east and night falls in the west.
Eulogy: Zen Master Guoyi said: 'Becoming a monk is something that only a great man can do, not something that generals and ministers can accomplish.' Zhang Deyuan was both a general and a minister, and he also heard the essential teachings of single transmission. If he is not a great man, then what is he? Even so, have you ever dreamed of the upward step?
Feng Ji (Successor of Zen Master Foyan Qingyuan)
Feng Ji, styled Jichuan, was a native of Suining. In his youth, he studied widely and later followed Zen Master Foyan Yuan. One day, as he and Zen Master Foyan were walking in the Dharma hall, a boy happened to pass through the courtyard, reciting: 'Alone, the body is revealed amidst all phenomena.' Zen Master Foyan patted Feng Ji's back and said, 'Good!' Feng Ji thus attained enlightenment. In the Ding Si year of the Shaoxing era (1137 AD), he was appointed as a secretary. At that time, Zen Master Dahui Zonggao was opening a Dharma hall at Mingqing Temple. After Zen Master Dahui stepped down from the seat, Feng Ji stopped him and said, 'Venerable, you often say in front of the scholar-officials: 'I will never be such a worm in this life.' Why are you admitting defeat today?' Zen Master Dahui said, 'The entire earth is Zen Master Gao, where do you see him?' As Feng Ji was about to answer, Zen Master Dahui slapped him and said, 'I brought it on myself.' At that moment, the monks were all terrified, but Feng Ji laughed loudly and said, 'The Elder and I meet in the Dharma.' A month later, Feng Ji specially requested to resign from his official position and spent the summer retreat at Jingshan Temple, inscribing 'Immovable Hut' on his room. One day, Zen Master Dahui ascended the seat to give a Dharma talk, citing the words of Zen Master Yaoshan Weiyan asking Zen Master Shitou Xiqian: 'I roughly understand the Three Vehicles and Twelve Divisions of Teachings (various classifications of Buddhist doctrines). I have heard that the Southern Zen school directly points to the human mind, seeing one's nature and becoming a Buddha, but I really do not understand. I hope you will compassionately enlighten me.' Zen Master Shitou said, 'That won't do, this won't do, neither that nor this will do. What will you do?' Zen Master Yaoshan was at a loss. Zen Master Shitou said, 'You have no affinity here, you can go to Jiangxi to see Zen Master Mazu Daoyi.' Zen Master Yaoshan went to Zen Master Mazu's place and asked the same question as before. Zen Master Mazu said, 'Sometimes I teach him to raise his eyebrows and blink, sometimes I don't teach him to raise his eyebrows and blink, sometimes teaching him to raise his eyebrows and blink is right, sometimes teaching him to raise his eyebrows and blink is not right.' Zen Master Yaoshan thus had a great enlightenment. After Zen Master Dahui finished this koan, Feng Ji followed him to the abbot's room and said, 'I understand the cause and condition that the Venerable mentioned just now.' Zen Master Dahui asked, 'How do you
何會。曰。恁么也不得。蘇嚧娑婆訶不恁么也不得。㗭唎娑婆訶恁么不恁么總不得。蘇嚧㗭唎娑婆訶。慧印之以偈曰。梵語唐言打成一塊。咄哉。俗人。得此三昧。楫後知邛州。所至宴晦無倦。嘗自詠曰。公事之餘喜坐禪。少曾將脅到床眠。雖然現出宰官相。長老之名四海傳。二十三年秋。預報親知期。以十月三日報終。至日令后廳置高座。見客如平時。辰巳間。降階望闕。肅拜請漕。使攝邛事。著僧衣。履踞高座。囑官吏道俗。各宜向道。扶持教門。建立法幢。漕使請曰。安撫去住如此自繇。何不留一頌以表罕聞。楫張目。索筆書曰。初三十一中九下七老人言。盡龜哥眼赤。書畢。拈拄杖按膝而化。楫嘗以建炎后名剎。教藏多毀於兵。給俸補印。凡一百二十八藏。有偈曰。我賦耽癡癖。視財等虛空。不作子孫計。不為聲色娛。所得月俸給。惟將贖梵書。庶使披閱者。鹹得入無餘。古佛為半偈。尚乃舍全軀。是以不惜財。開示諸迷途。借問惜財者。終日較錙銖。無常忽到日。寧免生死無。
贊曰。馮濟川。不動軒。千尋雪嶺萬丈寒潭。咦。著甚來繇佛眼。會中竊得些小活計。一齊斷送徑山老漢。
往生集云。馮楫初訪道禪林。晚年專崇凈業。作西方文彌陀懺儀。初帥瀘南。率道俗作繫念會蓮池本師。贊曰
【現代漢語翻譯】 現代漢語譯本 何謂『會』？（何為領會？）答：『這樣也不行。蘇嚧娑婆訶（sū lú suō pó hē，吉祥圓滿）那樣也不行。㗭唎娑婆訶（zhì lì suō pó hē，成就）這樣那樣都不行。蘇嚧㗭唎娑婆訶（sū lú zhì lì suō pó hē，吉祥成就）。』慧印禪師用偈語說：『梵語唐言打成一塊。咄哉！俗人，得此三昧（sān mèi，正定）。』馮楫後來知邛州（今四川邛崍），所到之處宴飲清談，從不厭倦。曾自詠道：『公事之餘喜坐禪，少曾將脅到床眠。雖然現出宰官相，長老之名四海傳。』 宋高宗紹興二十三年（1153年）秋，預先告知親友死期，定於十月初三日終結。到那一天，命人在後廳設定高座，接見客人如平時一樣。辰時到巳時之間，走下臺階，面朝皇宮方向，恭敬地拜謝，請求漕運使代理邛州事務。然後穿上僧衣，登上高座。囑咐官吏道俗，各自應該向道，扶持佛教，建立法幢。漕運使請求說：『安撫使去留如此自由，何不留下一首偈頌，以表明這罕見之事？』馮楫睜大眼睛，索要筆墨寫道：『初三十一，中九下七，老人言盡，龜哥眼赤。』寫完，拿起拄杖，按著膝蓋而逝。馮楫曾經因為建炎（1127-1130年）之後，名剎的佛教經典大多毀於戰火，便用自己的俸祿補印，共一百二十八藏。有偈語說：『我賦耽癡癖，視財等虛空。不作子孫計，不為聲色娛。所得月俸給，惟將贖梵書。庶使披閱者，鹹得入無餘。古佛為半偈，尚乃舍全軀。是以不惜財，開示諸迷途。借問惜財者，終日較錙銖。無常忽到日，寧免生死無？』 贊曰：馮濟川，不動軒，千尋雪嶺萬丈寒潭。咦！著甚來繇佛眼？會中竊得些小活計，一齊斷送徑山老漢。 《往生集》記載，馮楫最初訪道禪林，晚年專心崇尚凈土法門，作《西方文彌陀懺儀》。最初任瀘南安撫使時，率領道俗作繫念會，蓮池本師贊曰：
【English Translation】 English version What is 『Meeting』? (What is understanding?) He replied: 『Like this is not acceptable. Sū lú suō pó hē (auspicious and perfect). Like that is not acceptable. Zhì lì suō pó hē (accomplishment). Neither like this nor like that is acceptable. Sū lú zhì lì suō pó hē (auspicious accomplishment).』 Zen Master Huiyin said in a verse: 『Sanskrit and Chinese are mixed into one. Alas! Worldly people, attain this Samadhi (sān mèi, concentration).』 Feng Ji later governed Qiongzhou (now Qionglai, Sichuan), where he enjoyed banquets and conversations without weariness. He once wrote: 『In my spare time from official duties, I enjoy sitting in meditation, seldom sleeping in bed. Although I appear as an official, my name as an elder is known throughout the world.』 In the autumn of the twenty-third year of the Shaoxing era of Emperor Gaozong of Song (1153 AD), he foretold his death to relatives and friends, setting the date for the third day of the tenth month. On that day, he ordered a high seat to be set up in the back hall, receiving guests as usual. Between the hours of Chen and Si (7-11 AM), he descended the steps, faced the imperial palace, and respectfully bowed, requesting the transport commissioner to act as the administrator of Qiongzhou. Then he put on monastic robes and ascended the high seat. He instructed the officials, Taoists, and laypeople to turn towards the Dao, support Buddhism, and establish the Dharma banner. The transport commissioner requested: 『Pacifier, your departure is so free, why not leave a verse to express this rare event?』 Feng Ji opened his eyes wide, asked for pen and ink, and wrote: 『The first thirty-one, the middle nine, the lower seven, the old man's words are exhausted, Turtle Brother's eyes are red.』 After writing, he took his staff, pressed his knees, and passed away. Feng Ji, because after the Jianyan era (1127-1130 AD), most of the Buddhist scriptures in famous temples were destroyed by war, used his salary to reprint them, a total of one hundred and twenty-eight collections. There is a verse that says: 『I am addicted to foolish habits, viewing wealth as emptiness. I do not plan for descendants, nor do I indulge in sensual pleasures. The monthly salary I receive is used only to redeem Sanskrit books, so that those who read them may all enter Nirvana. The ancient Buddha gave up his whole body for half a verse. Therefore, I do not begrudge wealth, to enlighten all those who are lost. May I ask those who cherish wealth, who haggle over every penny all day long, how can they avoid birth and death when impermanence suddenly arrives?』 A eulogy says: Feng Jichuan, immovable pavilion, thousand-fathom snow mountain, ten-thousand-zhang cold pool. Alas! What is the source of the Buddha's eye? Having secretly obtained some small livelihood in the meeting, he sent the old man of Jingshan away all at once. The 'Collection of Rebirth' records that Feng Ji initially visited Chan monasteries, and in his later years devoted himself to the Pure Land practice, composing the 'Western Text Amitabha Repentance Ritual'. When he first served as the Pacifying Commissioner of Lunan, he led the Taoists and laypeople to hold a mindfulness practice meeting. Master Lianchi praised:
。傳燈錄載公初參龍門遠。次參妙喜。各有證悟。臨終刻期升座拈拄杖按膝脫去。其自在顯赫宛有宗門諸大老操略。然都不言唸佛往生。何也。良繇著述家彼此立義為門不同各隨所重而已。彼重直指人心。自應專取了明心地而略凈土。如懷玉金臺再至圓照蓮蕊標名皆不錄是也。此重指歸凈土。故詳其生平唸佛報盡往生而了明心性自在。其中如所謂既得見彌陀何愁不開悟是也。喻如重德則顏子列德行之科而不言政事。重才則顏子具王佐之器而不言德行。亦為門不同耳。凈業人愿篤信無惑。
王古
字敏仲。官侍郎。嘗參黃龍晦堂翠巖楊岐。又悟凈土法門。古祖父七世不殺又好放生。至古乃自生疑問小法華曰。不殺不放一切付之無心可乎。華勵聲曰。公大錯。豈作空解耶。面前露柱亦自無心。著幾個露柱能救得世間一個苦惱眾生。古始發心放一百萬命。平生精勤。唸佛數珠未嘗去手。行住坐臥悉觀想西方。有僧神遊凈土見古與葛蘩在焉。
張九成(妙喜宗杲禪師法嗣)
張九成。字子韶。錢塘人。幼時父積書。坐旁。命客就試。成置卷斂衽曰。精粗本末初無二致。勿謂紙上語不足。多下學上達。某敢以聖賢為法。諸老驚歎曰。真奇童子也。十四游郡庠。閉合終日。寒折膠暑爍金。不越戶。限比舍
【現代漢語翻譯】 現代漢語譯本： 《傳燈錄》記載，王古最初參訪龍門遠禪師，後來參訪妙喜禪師（宗杲禪師），各有證悟。臨終時，預先告知日期，升座，拿起拄杖，按著膝蓋，脫然而逝。他的自在顯赫，宛如宗門諸位大老的風範。然而，都沒有提到唸佛往生西方極樂世界。這是因為著述家們彼此設立的宗旨不同，各自看重的內容不同罷了。他們看重直指人心，自然應該專門選取了悟明白心地的內容，而省略凈土法門。例如懷玉禪師金臺示現，再次轉世，圓照禪師蓮蕊標名，這些事蹟都不被記錄，就是這個原因。而我這裡看重歸向凈土，所以詳細記載他生平唸佛，報盡往生，並且了悟明白心性自在的事蹟。其中就像所說的，『既然得見阿彌陀佛（西方極樂世界的教主），還愁不能開悟嗎？』這就像看重德行，那麼顏回（孔子的弟子）就被列在德行之科，而不談論政事；看重才能，那麼顏回具備輔佐君王的才能，而不談論德行。這也是因為宗旨不同罷了。修習凈業的人，希望能夠堅定信念，不要疑惑。
王古
字敏仲，官至侍郎。曾經參訪黃龍晦堂禪師、翠巖禪師、楊岐禪師。又領悟凈土法門。王古的祖父七世不殺生，又喜歡放生。到了王古這一代，他自己產生疑問。《小法華》記載，不殺生，不放生，一切都付之於無心，可以嗎？法華厲聲說：『您大錯特錯！難道要作空解嗎？面前的露柱也是無心之物，幾個露柱能救得了世間一個受苦惱的眾生嗎？』王古於是發心放一百萬條生命。他一生精進勤奮，唸佛的數珠從未離手。行住坐臥都觀想西方極樂世界。有僧人神遊凈土，看見王古與葛蘩在那裡。
張九成（妙喜宗杲禪師的法嗣）
張九成，字子韶，錢塘人。小時候，父親堆積書籍在他旁邊，讓客人來測試他的學問。張九成放下書卷，整理衣襟說：『精粗本末，初無二致。不要說紙上的文字不重要，多下學上達，我敢以聖賢為榜樣。』各位老先生驚歎說：『真是奇童啊！』十四歲時，他在郡學讀書，閉門不出，整日苦讀。寒冷到冰凍，暑熱到熔金，都不出家門一步。限制他的同伴。
【English Translation】 English version: The Transmission of the Lamp records that Wang Gu initially visited Zen Master Longmen Yuan, and later visited Zen Master Miaoxi (Zonggao), each time gaining enlightenment. At the time of his death, he announced the date in advance, ascended the seat, picked up his staff, pressed his knee, and passed away peacefully. His freedom and brilliance resembled the style of the great elders of the Zen school. However, there is no mention of reciting the Buddha's name to be reborn in the Western Pure Land. This is because the authors establish different tenets and value different things. They value directly pointing to the human mind, so they naturally focus on selecting content about understanding the mind and omit the Pure Land teachings. For example, Zen Master Huaiyu manifesting the Golden Platform and being reborn again, and Zen Master Yuanzhao's name being marked on the lotus stamen, these events are not recorded for this reason. Here, I value returning to the Pure Land, so I record in detail his lifelong recitation of the Buddha's name, exhausting his karmic rewards and being reborn, and understanding the freedom of the mind-nature. Among them, it is like saying, 'Since you have seen Amitabha Buddha (the leader of the Western Pure Land), why worry about not being enlightened?' This is like valuing virtue, so Yan Hui (Confucius' disciple) is listed in the category of virtuous conduct and does not discuss politics; valuing talent, so Yan Hui possesses the talent to assist the ruler but does not discuss virtue. This is also because of different tenets. Those who cultivate Pure Land practice hope to have firm faith and no doubts.
Wang Gu
His courtesy name was Minzhong, and he served as a vice minister. He once visited Zen Master Huanglong Huitang, Zen Master Cuiyan, and Zen Master Yangqi. He also realized the Pure Land Dharma. Wang Gu's grandfather had not killed living beings for seven generations and liked to release them. In Wang Gu's generation, he himself had doubts. The Small Lotus Sutra records, 'Is it okay to not kill, not release, and entrust everything to no-mind?' The Dharma Flower said sternly, 'You are greatly mistaken! Are you making an empty interpretation? The pillar in front of you is also without mind, but can a few pillars save a suffering being in the world?' Wang Gu then vowed to release one million lives. He was diligent and hardworking throughout his life, and the prayer beads for reciting the Buddha's name never left his hand. He visualized the Western Pure Land in all his actions, whether walking, standing, sitting, or lying down. A monk traveled to the Pure Land in spirit and saw Wang Gu and Ge Fan there.
Zhang Jiucheng (Successor of Zen Master Miaoxi Zonggao)
Zhang Jiucheng, courtesy name Zishao, was from Qiantang. When he was young, his father piled up books beside him and asked guests to test his knowledge. Zhang Jiucheng put down the scroll, straightened his clothes, and said, 'The essence and the details are the same from beginning to end. Do not say that the words on paper are unimportant. Learn from below and reach above. I dare to take the sages as my example.' The old gentlemen exclaimed, 'Truly a prodigy!' At the age of fourteen, he studied at the prefectural school, closing the door and not going out, studying hard all day long. He did not leave his house even when it was freezing cold or scorching hot. He restricted his companions.
生穴隙視之。則斂膝危坐。對置大編。若與神明。伍乃相驚服。而師尊之遊京師。從龜山楊時學。然心慕楊文公．呂微仲諸名儒。所造精妙皆從禪學中來。於是往謁寶印楚明。請問入道之要。明曰。此事惟唸唸不捨。久久純熟。時節一到。自然證入。復舉趙州柏樹子話。令時時提撕。久之無省。辭謁善權清。成問。此事人人有分。個個圓成。是否。清曰。然。成曰。為甚麼成無個入處。清出袖中數珠示曰。此是誰底。成俯仰無對。清復袖曰。是汝底則拈取去。才涉思惟即不是汝底。成悚然。未幾留蘇氏館。一夕如廁。因思惻隱之心乃仁之端。忽聞蛙鳴。豁然契悟。不覺自舉云。如何是祖師西來意。庭前柏樹子。不覺大笑。汗下被體。述偈曰。春天月夜一聲蛙。撞破乾坤共一家。正恁么時誰會得。嶺頭腳痛有玄沙。紹興初。成狀元及第。授鎮東軍簽判。遷著作郎。未幾。除宗正少卿兼刑部侍郎。趙鼎罷相。成因再章求去。丁巳秋。大慧宗杲說法于徑山。成閱其語要。嘆曰。是知宗門有人。恨不一見。遂往謁。一日問格物之旨。杲曰。公只知有格物。而不知有物格。成聞之頓領微旨。題于壁曰。子韶格物。妙喜物格。欲識一貫。兩個五百。從是參叩擊揚。得法自在。號無垢居士。辛酉因飯僧。徑山杲以無垢禪如神臂弓。遂
【現代漢語翻譯】 現代漢語譯本：
（有人）窺視他的居所，只見他端坐，面前放著大部頭的書籍，好像在與神明交往，（看到的人）都驚歎佩服。他的老師尊長遊學京師，跟隨龜山先生楊時學習。然而（張九成）內心仰慕楊文公、呂微仲等著名儒士，（他們）所創作的精妙之處都來自禪學。於是（張九成）前往拜訪寶印楚明禪師，請教入道（佛教真理）的要領。楚明禪師說：『這件事唯有唸唸不捨，長久純熟，時機一到，自然證入。』又舉趙州禪師『柏樹子』的話，令（張九成）時時提撕（提醒自己），長久卻沒有領悟。於是（張九成）告辭拜訪善權清禪師，（張九成）問道：『這件事人人有份，個個圓成，是這樣嗎？』清禪師說：『是這樣。』（張九成）說：『為什麼（我）沒有個入處？』清禪師從袖中拿出數珠（念珠）展示說：『這是誰的？』（張九成）低頭無言以對。清禪師又放入袖中說：『是你的就拿去，才涉入思惟就不是你的。』（張九成）悚然（警覺）。不久（張九成）留在蘇氏館。一天晚上上廁所，因為想到『惻隱之心乃仁之端』，忽然聽到蛙鳴，豁然契悟，不覺自言自語道：『如何是祖師西來意？庭前柏樹子。』不覺大笑，汗流浹背。作偈說：『春天月夜一聲蛙，撞破乾坤共一家。正恁么時誰會得？嶺頭腳痛有玄沙。』紹興初年（1131年），（張九成）狀元及第，被授予鎮東軍簽判。陞遷為著作郎。不久，被任命為宗正少卿兼刑部侍郎。趙鼎被罷免宰相之位，（張九成）因此再次上書請求離去。丁巳年秋（1137年），大慧宗杲禪師在徑山說法，（張九成）閱讀了他的語錄要旨，感嘆道：『是知道宗門有人才啊，遺憾不能一見。』於是前往拜訪。一天（張九成）問格物（探究事物原理）的旨意，宗杲禪師說：『你只知道有格物，而不知道有物格。』（張九成）聽了頓時領悟了其中的微旨，題在墻壁上說：『子韶格物，妙喜物格，欲識一貫，兩個五百。』從此參叩擊揚（禪宗用語），得法自在，號無垢居士。辛酉年（1141年）因為齋飯僧人，逕山宗杲禪師（稱張九成）的無垢禪就像神臂弓。 English version:
(Someone) peeked into his residence and saw him sitting upright with large books in front of him, as if communicating with deities. Those who saw him were amazed and admired him. His teachers and elders traveled to the capital to study with Yang Shi of Guishan. However, (Zhang Jiucheng) admired famous Confucian scholars such as Yang Wengong and Lü Weizhong in his heart. The exquisite creations (of these scholars) all came from Chan (Zen) Buddhism. Therefore, (Zhang Jiucheng) went to visit Chan Master Chuming of Baoyin Temple to ask for the key to entering the Tao (Buddhist truth). Chan Master Chu Ming said, 'This matter can only be achieved by constantly keeping it in mind, becoming proficient over time, and when the time is right, naturally entering into enlightenment.' He also cited Chan Master Zhaozhou's saying of 'cypress tree,' instructing (Zhang Jiucheng) to constantly remind himself, but he did not understand for a long time. Therefore, (Zhang Jiucheng) bid farewell and visited Chan Master Qing of Shanquan Temple. (Zhang Jiucheng) asked, 'This matter is shared by everyone, and everyone is perfectly complete, is that so?' Chan Master Qing said, 'That is so.' (Zhang Jiucheng) said, 'Why is there no entry point for me?' Chan Master Qing took out a string of beads from his sleeve and showed it, saying, 'Whose is this?' (Zhang Jiucheng) lowered his head and had no answer. Chan Master Qing put it back in his sleeve and said, 'If it is yours, then take it. If it involves thinking, then it is not yours.' (Zhang Jiucheng) was startled. Soon (Zhang Jiucheng) stayed at the Su family's residence. One night, while going to the toilet, because he thought of 'compassion is the beginning of benevolence,' he suddenly heard the croaking of frogs and suddenly realized enlightenment. He unconsciously said to himself, 'What is the meaning of the Patriarch's coming from the West? The cypress tree in front of the courtyard.' He laughed loudly, and sweat drenched his body. He composed a verse saying, 'In the spring moonlight night, a frog croaks, shattering the universe into one family. Who can understand at this moment? Xuan Sha has a sore foot on the mountain ridge.' In the early years of the Shaoxing era (1131 AD), (Zhang Jiucheng) passed the imperial examination with the highest score and was awarded the position of Signifier of the Zhendong Army. He was promoted to Compiler. Soon, he was appointed as Vice Minister of the Court of Imperial Clan Affairs and concurrently Vice Minister of the Ministry of Justice. When Zhao Ding was dismissed from the position of Prime Minister, (Zhang Jiucheng) therefore requested to leave again. In the autumn of Ding Si year (1137 AD), Chan Master Dahui Zonggao preached at Jingshan, and (Zhang Jiucheng) read the essence of his recorded sayings and sighed, 'It is known that there are talents in the Chan school, it is a pity not to meet him.' Therefore, he went to visit. One day, (Zhang Jiucheng) asked about the meaning of Gewu (investigating the principles of things), Chan Master Zonggao said, 'You only know that there is Gewu, but you do not know that there is Wuge.' (Zhang Jiucheng) immediately understood the subtle meaning, and wrote on the wall, 'Zi Shao investigates things, Miao Xi is investigated by things, if you want to know the consistent principle, two five hundreds.' From then on, he participated in the koan, and obtained the Dharma freely, and was named Layman Wugou. In the year of Xin You (1141 AD), because of offering food to monks, Chan Master Zonggao of Jingshan (called Zhang Jiucheng)'s Wugou Chan like a divine arm bow.
【English Translation】 Modern Chinese translation:
(Someone) peeked into his residence and saw him sitting upright with large books in front of him, as if communicating with deities. Those who saw him were amazed and admired him. His teachers and elders traveled to the capital to study with Yang Shi of Guishan. However, (Zhang Jiucheng) admired famous Confucian scholars such as Yang Wengong and Lü Weizhong in his heart. The exquisite creations (of these scholars) all came from Chan (Zen) Buddhism. Therefore, (Zhang Jiucheng) went to visit Chan Master Chuming of Baoyin Temple to ask for the key to entering the Tao (Buddhist truth). Chan Master Chu Ming said, 'This matter can only be achieved by constantly keeping it in mind, becoming proficient over time, and when the time is right, naturally entering into enlightenment.' He also cited Chan Master Zhaozhou's saying of 'cypress tree,' instructing (Zhang Jiucheng) to constantly remind himself, but he did not understand for a long time. Therefore, (Zhang Jiucheng) bid farewell and visited Chan Master Qing of Shanquan Temple. (Zhang Jiucheng) asked, 'This matter is shared by everyone, and everyone is perfectly complete, is that so?' Chan Master Qing said, 'That is so.' (Zhang Jiucheng) said, 'Why is there no entry point for me?' Chan Master Qing took out a string of beads from his sleeve and showed it, saying, 'Whose is this?' (Zhang Jiucheng) lowered his head and had no answer. Chan Master Qing put it back in his sleeve and said, 'If it is yours, then take it. If it involves thinking, then it is not yours.' (Zhang Jiucheng) was startled. Soon (Zhang Jiucheng) stayed at the Su family's residence. One night, while going to the toilet, because he thought of 'compassion is the beginning of benevolence,' he suddenly heard the croaking of frogs and suddenly realized enlightenment. He unconsciously said to himself, 'What is the meaning of the Patriarch's coming from the West? The cypress tree in front of the courtyard.' He laughed loudly, and sweat drenched his body. He composed a verse saying, 'In the spring moonlight night, a frog croaks, shattering the universe into one family. Who can understand at this moment? Xuan Sha has a sore foot on the mountain ridge.' In the early years of the Shaoxing era (1131 AD), (Zhang Jiucheng) passed the imperial examination with the highest score and was awarded the position of Signifier of the Zhendong Army. He was promoted to Compiler. Soon, he was appointed as Vice Minister of the Court of Imperial Clan Affairs and concurrently Vice Minister of the Ministry of Justice. When Zhao Ding was dismissed from the position of Prime Minister, (Zhang Jiucheng) therefore requested to leave again. In the autumn of Ding Si year (1137 AD), Chan Master Dahui Zonggao preached at Jingshan, and (Zhang Jiucheng) read the essence of his recorded sayings and sighed, 'It is known that there are talents in the Chan school, it is a pity not to meet him.' Therefore, he went to visit. One day, (Zhang Jiucheng) asked about the meaning of Gewu (investigating the principles of things), Chan Master Zonggao said, 'You only know that there is Gewu, but you do not know that there is Wuge.' (Zhang Jiucheng) immediately understood the subtle meaning, and wrote on the wall, 'Zi Shao investigates things, Miao Xi is investigated by things, if you want to know the consistent principle, two five hundreds.' From then on, he participated in the koan, and obtained the Dharma freely, and was named Layman Wugou. In the year of Xin You (1141 AD), because of offering food to monks, Chan Master Zonggao of Jingshan (called Zhang Jiucheng)'s Wugou Chan like a divine arm bow.
說偈曰。神臂弓一發。透過千重甲。仔細拈來看。當甚臭皮襪。秦檜疑其議。己令言官論列。杲追牒責衡州。成編置南安軍。既謫居。談經自若。手不停披庭石。歲久。足跡依然。丙子春。蒙旨守永嘉。杲亦放還。相會於贛川。留連款語。聯舟東下。劇談宗要。未嘗及往事。成嘗令甥于憲拜杲。憲曰。素不拜僧。成曰。汝姑叩之。憲遂舉天命之謂性三句問杲。杲曰。凡人不知本命。元辰下落。又要牽好人入火坑。如何于聖賢打頭一著不鑿破。憲曰。吾師能為聖賢鑿破否。杲曰。天命之謂性。便是清凈法身。率性之謂道。便是圓滿報身。修道之謂教。便是千百億化身。憲以告成。成曰。子拜何辭。戊寅。杲復領徑山。成曰。某每於夢中。必誦語孟。何也。杲舉圓覺經曰。繇寂靜故。十方世界諸如來心於中顯現。如鏡中像。成曰。非老師莫聞此論也。成後設心六度。不為子孫計。因取華嚴善知識。日供其二回食。以飯緇流。又嘗供十六大天。而諸供茶杯。悉變為乳。作偈曰。稽首十方佛法僧。稽首一切護法天。我今供養三寶天。如海一滴牛一毛。有何妙術能感格。試借意識為汝說。我心與佛天無異。一塵才起大地隔儻。或塵銷覺圓凈。是故佛天來降臨。我欲供佛佛即現。我欲供天天亦現。佛子若或生狐疑。試問此乳何處來
【現代漢語翻譯】 現代漢語譯本 偈語說：神臂弓一發射出，就能穿透千重鎧甲。仔細地拿起來看，它又算得了什麼呢？不過是一隻臭皮襪子罷了。 秦檜（南宋權臣）懷疑楊成（人名）的議論，就讓言官上奏彈劾他。杲（禪師，俗姓陸）追回牒文，在衡州責罰楊成，後來又把他安置在南安軍。 即使是被貶謫居住，楊成談論經義仍然像往常一樣，手不停地撥弄庭院裡的石頭。時間長了，他的腳印依然清晰可見。 丙子年（1156年），楊成奉旨守護永嘉，杲禪師也被放還，兩人在贛川相會，流連忘返，親切交談，一同乘船向東而下，深入探討宗門要義，卻從未提及過去的往事。 楊成曾經讓他的外甥于憲拜見杲禪師。于憲說：『我向來不拜和尚。』楊成說：『你姑且問問他。』於是于憲就用『天命之謂性』這三句話來問杲禪師。杲禪師說：『凡人不知道自己的本命元辰在哪裡，就要把好人拉入火坑。如果不把聖賢的『打頭一著』鑿破，那該怎麼辦？』 于憲說：『我的老師能為聖賢鑿破嗎？』杲禪師說：『天命之謂性，便是清凈法身；率性之謂道，便是圓滿報身；修道之謂教，便是千百億化身。』 于憲把這些話告訴了楊成，楊成說：『你拜了，說了些什麼？』戊寅年（1158年），杲禪師再次主持徑山寺。楊成說：『我常常在夢中背誦《論語》和《孟子》，這是為什麼呢？』 杲禪師舉《圓覺經》說：『因為寂靜的緣故，十方世界諸如來的心都在其中顯現，就像鏡子中的影像一樣。』楊成說：『不是老師，我不可能聽到這樣的論述啊。』 楊成後來發願修持六度，卻不為子孫考慮。於是他效仿《華嚴經》中的善知識，每天供養僧人兩頓飯，又曾經供養十六大天，而所有的供茶杯，都變成了乳白色。他作偈語說： 『稽首頂禮十方佛法僧，稽首頂禮一切護法天。我今天供養三寶和天神，就像大海中的一滴水，牛身上的一根毛。有什麼奇妙的法術能夠感應呢？試著借用意識來為你解說。我的心與佛和天神沒有差別，只要有一點點塵埃升起，就如同大地被隔開一樣。如果塵埃消散，覺悟圓滿清凈，所以佛和天神就會降臨。我想供養佛，佛就顯現；我想供養天，天也顯現。佛弟子如果心生狐疑，不妨問問這乳白色從何而來？』 English version A verse says: 'The divine arm bow, once released, can penetrate a thousand layers of armor. Examining it closely, what is it? Just a smelly sock.' Qin Hui (a powerful official in the Southern Song Dynasty) suspected Yang Cheng's (a person's name) arguments and ordered officials to impeach him. Gao (a Chan master, with the surname Lu) recalled the official document, punished Yang Cheng in Hengzhou, and later placed him in Nan'an Army. Even when living in exile, Yang Cheng discussed scriptures as usual, constantly fiddling with the stones in the courtyard. Over time, his footprints remained clearly visible. In the year of Bingzi (1156), Yang Cheng was ordered to guard Yongjia, and Chan Master Gao was also released. They met in Ganzhou, lingered and talked intimately, and sailed east together, deeply discussing the essentials of the Zen school, but never mentioning past events. Yang Cheng once asked his nephew Yu Xian to visit Chan Master Gao. Yu Xian said, 'I never bow to monks.' Yang Cheng said, 'You might as well ask him.' So Yu Xian used the three sentences 'What Heaven imparts is called nature' to ask Chan Master Gao. Chan Master Gao said, 'Ordinary people do not know where their original destiny lies and want to drag good people into the fire pit. If the 'first step' of the sages is not broken through, what should be done?' Yu Xian said, 'Can my teacher break through for the sages?' Chan Master Gao said, 'What Heaven imparts is called nature is the pure Dharma body; following nature is called the Way is the perfect reward body; cultivating the Way is called teaching is the hundreds of billions of transformation bodies.' Yu Xian told these words to Yang Cheng, and Yang Cheng said, 'You bowed, what did you say?' In the year of Wuyin (1158), Chan Master Gao once again presided over Jingshan Temple. Yang Cheng said, 'I often recite the Analects and Mencius in my dreams, why is that?' Chan Master Gao quoted the Shurangama Sutra, saying, 'Because of stillness, the minds of all Tathagatas in the ten directions manifest within it, like images in a mirror.' Yang Cheng said, 'Without a teacher, I could not have heard such a discourse.' Later, Yang Cheng vowed to practice the six perfections but did not consider his descendants. So he imitated the good knowledge in the Avatamsaka Sutra, offering monks two meals a day, and once offered the sixteen great devas, and all the tea cups turned milky white. He composed a verse saying: 'I bow and prostrate to the Buddhas, Dharma, and Sangha of the ten directions, I bow and prostrate to all the Dharma-protecting devas. Today I offer to the Three Jewels and the devas, like a drop of water in the ocean, a hair on a cow. What wonderful magic can induce this? Try to use consciousness to explain it to you. My mind is no different from the Buddhas and devas, as soon as a little dust arises, it is as if the earth is separated. If the dust disappears and enlightenment is complete and pure, then the Buddhas and devas will descend. If I want to offer to the Buddha, the Buddha will appear; if I want to offer to the devas, the devas will also appear. If the Buddha's disciples have doubts, why not ask where this milky white comes from?'
【English Translation】 English version A verse says: 'The divine arm bow, once released, can penetrate a thousand layers of armor. Examining it closely, what is it? Just a smelly sock.' Qin Hui (a powerful official in the Southern Song Dynasty) suspected Yang Cheng's (a person's name) arguments and ordered officials to impeach him. Gao (a Chan master, with the surname Lu) recalled the official document, punished Yang Cheng in Hengzhou, and later placed him in Nan'an Army. Even when living in exile, Yang Cheng discussed scriptures as usual, constantly fiddling with the stones in the courtyard. Over time, his footprints remained clearly visible. In the year of Bingzi (1156), Yang Cheng was ordered to guard Yongjia, and Chan Master Gao was also released. They met in Ganzhou, lingered and talked intimately, and sailed east together, deeply discussing the essentials of the Zen school, but never mentioning past events. Yang Cheng once asked his nephew Yu Xian to visit Chan Master Gao. Yu Xian said, 'I never bow to monks.' Yang Cheng said, 'You might as well ask him.' So Yu Xian used the three sentences 'What Heaven imparts is called nature' to ask Chan Master Gao. Chan Master Gao said, 'Ordinary people do not know where their original destiny lies and want to drag good people into the fire pit. If the 'first step' of the sages is not broken through, what should be done?' Yu Xian said, 'Can my teacher break through for the sages?' Chan Master Gao said, 'What Heaven imparts is called nature is the pure Dharma body; following nature is called the Way is the perfect reward body; cultivating the Way is called teaching is the hundreds of billions of transformation bodies.' Yu Xian told these words to Yang Cheng, and Yang Cheng said, 'You bowed, what did you say?' In the year of Wuyin (1158), Chan Master Gao once again presided over Jingshan Temple. Yang Cheng said, 'I often recite the Analects and Mencius in my dreams, why is that?' Chan Master Gao quoted the Shurangama Sutra, saying, 'Because of stillness, the minds of all Tathagatas in the ten directions manifest within it, like images in a mirror.' Yang Cheng said, 'Without a teacher, I could not have heard such a discourse.' Later, Yang Cheng vowed to practice the six perfections but did not consider his descendants. So he imitated the good knowledge in the Avatamsaka Sutra, offering monks two meals a day, and once offered the sixteen great devas, and all the tea cups turned milky white. He composed a verse saying: 'I bow and prostrate to the Buddhas, Dharma, and Sangha of the ten directions, I bow and prostrate to all the Dharma-protecting devas. Today I offer to the Three Jewels and the devas, like a drop of water in the ocean, a hair on a cow. What wonderful magic can induce this? Try to use consciousness to explain it to you. My mind is no different from the Buddhas and devas, as soon as a little dust arises, it is as if the earth is separated. If the dust disappears and enlightenment is complete and pure, then the Buddhas and devas will descend. If I want to offer to the Buddha, the Buddha will appear; if I want to offer to the devas, the devas will also appear. If the Buddha's disciples have doubts, why not ask where this milky white comes from?'
。狐疑即塵塵即疑。終與佛天不相似。我今為汝掃狐疑。如湯沃雪火消冰。汝今微有疑與惑。鷂子便到新羅國。嘗頌黃龍三關曰。我手何似佛手。天下衲僧無口縱。饒撩起便行。也是鬼窟里走(諱不得)。我腳何似驢腳。又被黐膠粘著。翻身直上兜率天。已是遭他老鼠藥(吐不出)。人人有個生緣處。鐵圍山下幾千年。三災直到四禪天。這驢猶自在旁邊(煞得工夫)。
贊曰。妙喜。云無垢禪如神臂弓。神臂弓一發。透過千重甲。又曰。無垢老子一點也瞞他不得。然考當日。參尋良亦勤苦。初參寶印。再參善權。至月夜蛙鳴。恍然契悟。而猶未也。推倒臺盤掣去火抄。而猶未也。格物物格領微旨。于畫像入佛入魔得自在。于料揀始自肯。云九成了末後大事。實在徑山老人處。故曰。不入驚人浪。難逢稱意魚。
李邴(宗杲禪師法嗣)
李邴。字漢老。任城人。崇寧中。官翰林學士。后拜參知政事。邴醉心祖道有年。聞大慧杲力排默照為邪禪。心疑且怒。過慧觀聽。值慧方示眾。舉趙州柏樹子話垂語曰。庭前柏樹子。今日重新舉打破趙州關。特地尋言語。敢問大眾既是打破趙州關。為什麼特地尋言語。良久。曰。當初只道茆長短。燒了方知地不平。邴忽領悟。謂慧曰。無老師后語。幾蹉過。別後。以
【現代漢語翻譯】 現代漢語譯本：狐疑就是塵埃，塵埃就是狐疑。最終與佛和天道不相似。我現在為你掃除狐疑，就像用沸水澆雪，用火融化冰一樣。你現在稍微有些疑惑，就像鷂子飛到了新羅國一樣。曾經讚頌黃龍三關說：『我的手像佛手嗎？』天下的僧人都無話可說。即使挑逗起來，也只是在鬼窟里行走（無法避免）。『我的腳像驢腳嗎？』又被黏膠粘住了。翻身直上兜率天，已經是中了老鼠藥（吐不出來）。人人都有個出生的處所，在鐵圍山下幾千年。三災直到四禪天，這驢子仍然在旁邊（功夫了得）。
讚語說：妙喜（Dharmānanda，人名）。云無垢禪師就像神臂弓一樣。神臂弓一發射，就能穿透千重鎧甲。又說：無垢老子一點也瞞不過他。然而考察當日，參訪尋師也很勤奮刻苦。最初參訪寶印禪師，再次參訪善權禪師，直到月夜聽到蛙鳴，才恍然大悟。但這還不夠，推倒臺盤，奪去火抄，仍然不夠。格物致知，領悟了精微的旨意，在畫像中入佛入魔，得到了自在。在評論揀擇中才開始肯定自己。說九成完成了最後的大事，實在是在徑山老人那裡。所以說：不入驚人的波浪，難以遇到稱心的魚。
李邴（lǐ bǐng）（宗杲（zōng gǎo）禪師的法嗣）
李邴（lǐ bǐng），字漢老，任城人。崇寧（chóng níng）年間（1102-1106年），擔任翰林學士，後來被任命為參知政事。李邴（lǐ bǐng）醉心於祖師禪道多年，聽說大慧杲（dà huì gǎo）極力排斥默照禪為邪禪，心中疑惑且憤怒。到慧觀寺聽講，正趕上大慧杲（dà huì gǎo）向大眾開示，舉趙州柏樹子的話，垂語說：『庭前柏樹子，今日重新舉，打破趙州關，特地尋言語。』敢問各位，既然是打破趙州關，為什麼特地尋找言語？』良久，說：『當初只道茆長短，燒了方知地不平。』李邴（lǐ bǐng）忽然領悟，對大慧杲（dà huì gǎo）說：『沒有老師的后語，幾乎錯過了。』別後，以
【English Translation】 English version: Doubt is dust, and dust is doubt. In the end, it is not similar to Buddha and the heavens. I will now sweep away your doubts, like pouring boiling water on snow, like fire melting ice. You now have slight doubts and confusions, like a hawk flying to Silla (an ancient Korean kingdom). He once praised the three barriers of Huanglong, saying: 'Is my hand like the Buddha's hand?' All the monks in the world are speechless. Even if provoked, it is just walking in a ghost cave (unavoidable). 'Is my foot like a donkey's foot?' It is stuck with glue again. Turning straight up to Tushita Heaven, it is already poisoned by rat poison (unable to spit it out). Everyone has a place of birth, for thousands of years under the Iron Mountain. The three calamities reach the Fourth Dhyana Heaven, and this donkey is still beside you (skillful effort).
The praise says: Miaoxi (Dharmānanda, a name). Zen Master Wugou is like a divine arm crossbow. Once the divine arm crossbow is fired, it can penetrate thousands of layers of armor. It is also said: Old Master Wugou cannot be deceived in the slightest. However, examining the past, his seeking of teachers was also diligent and arduous. He first visited Zen Master Baoyin, and then visited Zen Master Shanquan, until he heard the sound of frogs croaking on a moonlit night, and suddenly realized. But this was not enough, overturning the table and snatching away the fire poker was still not enough. Investigating things to attain knowledge, he understood the subtle meaning, entering Buddhahood and demonhood in the portrait, and attained freedom. He began to affirm himself in the commentary and selection. He said that ninety percent completed the final great matter, which was really at the place of the old man of Jingshan. Therefore, it is said: 'Without entering the startling waves, it is difficult to encounter a satisfactory fish.'
Li Bing (lǐ bǐng) (a Dharma heir of Zen Master Zonggao (zōng gǎo))
Li Bing (lǐ bǐng), styled Hanlao, was a native of Rencheng. During the Chongning (chóng níng) period (1102-1106 AD), he served as a Hanlin Academician and was later appointed as a Participating Political Affairs Official. Li Bing (lǐ bǐng) was devoted to the ancestral way for many years. Hearing that Dahui Gao (dà huì gǎo) strongly rejected Silent Illumination Zen as heretical Zen, he was doubtful and angry. He went to Huiguan Temple to listen to the lecture, and it happened that Dahui Gao (dà huì gǎo) was giving a public instruction, citing the words of Zhaozhou's Cypress Tree, saying: 'The cypress tree in front of the courtyard, today it is raised again, breaking through the Zhaozhou barrier, deliberately seeking words.' I dare to ask everyone, since it is breaking through the Zhaozhou barrier, why deliberately seek words?' After a long time, he said: 'At first, I only knew the length of the thatch, but after burning it, I realized that the ground was uneven.' Li Bing (lǐ bǐng) suddenly realized and said to Dahui Gao (dà huì gǎo): 'Without the teacher's later words, I would have almost missed it.' After parting, he used
書咨決曰。某近扣籌室。承擊發蒙滯。忽有省入。顧惟根識暗鈍。平生學解盡落情見。一取一舍如衣壞絮行。草棘中適自纏繞。今一笑頓釋所疑。欣幸可量。非大宗匠委曲垂慈。何以致此。慧答書曰。示諭自到城中。著衣吃飯。抱子弄孫。色色仍舊。既亡拘滯之情。亦不作奇特之想。宿習舊障。亦稍輕微。三複斯語。歡喜踴躍。此乃學佛之驗也。儻非過量大人。於一笑中百了千當。則不能知吾家果有不傳之妙。若不爾者。疑怒二字法門。盡未來際終不能壞。使太虛空為雲門口。草木瓦石皆發光明。助說道理亦不奈何。方信此段因緣不可傳。不可學。須是自證自悟。自肯自休。方始徹頭。公今一笑頓亡所得。夫復何言。又曰。此事極不容易。鬚生慚愧始得。往往利根上智者。得之不費力。遂生容易心。便不修行。多被目前境界奪將去。作主宰不得。日久月深迷而不返道。力不能勝業力。魔得其便。定為魔所攝。持臨命終時。亦不得力。千萬記取前日之語。理則頓悟。乘悟並銷。事非頓除。因次第盡。行住坐臥。切不可忘了。其餘古人差別言句。皆不可以為實。然亦不可以為虛。久久純熟。自然默默契自本心矣。不必別求殊勝奇特也。邴又具書曰。比蒙誨答。備悉深旨。邴自驗者三。一事無逆順。隨緣即應。不留胸中。二
【現代漢語翻譯】 現代漢語譯本： 書咨決說：『我最近拜訪了您的禪房，承蒙您啓發我的矇昧和遲鈍，忽然有所領悟。但考慮到我資質愚鈍，平生所學都落入了主觀臆斷。一取一舍，就像穿著破爛的衣服行走，在草叢荊棘中自尋煩惱。如今一笑之間，頓然消解了所有疑惑，欣喜之情難以言表。如果不是大宗師您委婉慈悲地教導，我怎麼能達到這種境界呢？』 慧答覆書說：『您的來信已經收到。穿衣吃飯，抱子弄孫，一切如常。既然沒有了拘泥執著的情感，也不要產生奇異特別的想法。過去的習氣和障礙，也稍微減輕了一些。反覆閱讀這些話語，我感到歡喜雀躍。這正是學佛的驗證啊！如果不是超越常人的大智慧者，在一笑之中就能徹底明白，那麼就不會知道我們禪宗確實有不傳之妙。如果不是這樣，『疑』和『怒』這兩個字就會成為法門的障礙，直到未來永遠無法消除。即使讓整個虛空都變成雲門（Yunmen，禪宗祖師）的口，草木瓦石都發出光明，來幫助說明道理，也是無濟於事。現在才相信這段因緣是不可傳授，不可學習的，必須自己親自證悟，自己肯定，自己安息，才能徹底明白。您現在一笑之間，頓然忘記了所得，還有什麼可說的呢？』 又說：『這件事非常不容易，必須要有慚愧心才能有所得。往往那些天資聰穎的人，得到它毫不費力，於是就產生了輕視之心，便不修行。大多被眼前的境界所迷惑，不能做自己的主人。時間久了，就會迷失而不能返回正道，力量無法勝過業力，魔就會趁虛而入，必定會被魔所控制。甚至在臨終的時候，也無法得力。千萬要記住之前所說的話，理上可以頓悟，隨著悟解而消除執著，但事相上的煩惱並非立刻消除，而是要通過次第漸盡。行住坐臥，切不可忘記。其餘古人所說的差別之語，都不能認為是真實的，但也不能認為是虛假的。長久純熟之後，自然會默默地與自己的本心相契合，不必另外尋求殊勝奇特的東西。』 邴又再次寫信說：『上次承蒙您的教誨和答覆，我已經完全明白了其中的深刻含義。我自己驗證了三件事：第一，對於任何事情，無論順境逆境，都能隨緣應對，不留在心中。第二， English version: Shu Zixue (Shu Zixue, a person's name) consulted and said: 'I recently visited your meditation room, and I am grateful for your enlightenment of my ignorance and dullness. Suddenly, I had some understanding. However, considering my dull aptitude, all my learning in my life has fallen into subjective assumptions. Taking and giving up are like walking in tattered clothes, entangling myself in the grass and thorns. Now, with a smile, all doubts are suddenly resolved, and the joy is beyond words. If it weren't for your compassionate and tactful teaching, how could I have reached this state?' Hui (Hui, likely a Buddhist teacher) replied in a letter: 'Your letter has been received. Dressing, eating, holding grandchildren—everything is as usual. Since there is no longer any clinging or attachment, do not have any strange or special thoughts. Past habits and obstacles have also been slightly reduced. Reading these words repeatedly, I feel joyful and elated. This is the verification of studying Buddhism! If it were not for a person of great wisdom beyond the ordinary, who could completely understand in a smile, then one would not know that our Chan (Zen) school truly has a non-transmitted subtlety. If not, the words 'doubt' and 'anger' will become obstacles to the Dharma, and will never be eliminated in the future. Even if the entire void were to become Yunmen's (Yunmen, a Chan master) mouth, and the grass, trees, tiles, and stones all emitted light to help explain the truth, it would be of no avail. Now I believe that this karmic connection cannot be transmitted or learned; one must personally realize, affirm, and rest in it to fully understand. Now, with a smile, you have suddenly forgotten what you have gained. What else can be said?' He also said: 'This matter is not easy at all; one must have a sense of shame to gain something. Often, those who are naturally intelligent obtain it effortlessly, and thus develop a sense of contempt and do not practice. Most are deluded by the current state and cannot be their own masters. Over time, they will become lost and unable to return to the right path. Their strength cannot overcome the power of karma, and the demon will take advantage of it, and they will surely be controlled by the demon. Even at the time of death, they will not be able to gain strength. Be sure to remember what was said before: in principle, one can have a sudden enlightenment, and with the understanding, eliminate attachments. However, afflictions in phenomena are not eliminated immediately, but gradually through stages. Walking, standing, sitting, lying down, never forget. The different words spoken by the ancients should not be considered real, but they should not be considered false either. After a long time of pure familiarity, one will naturally and silently be in accord with one's own original mind, and there is no need to seek other special or unique things.' Bing (Bing, a person's name) wrote again: 'I have received your teachings and replies, and I fully understand the profound meaning. I have verified three things myself: First, for anything, whether in favorable or adverse circumstances, I can respond according to conditions and not keep it in my mind. Second,
【English Translation】 English version: Shu Zixue (Shu Zixue, a person's name) consulted and said: 'I recently visited your meditation room, and I am grateful for your enlightenment of my ignorance and dullness. Suddenly, I had some understanding. However, considering my dull aptitude, all my learning in my life has fallen into subjective assumptions. Taking and giving up are like walking in tattered clothes, entangling myself in the grass and thorns. Now, with a smile, all doubts are suddenly resolved, and the joy is beyond words. If it weren't for your compassionate and tactful teaching, how could I have reached this state?' Hui (Hui, likely a Buddhist teacher) replied in a letter: 'Your letter has been received. Dressing, eating, holding grandchildren—everything is as usual. Since there is no longer any clinging or attachment, do not have any strange or special thoughts. Past habits and obstacles have also been slightly reduced. Reading these words repeatedly, I feel joyful and elated. This is the verification of studying Buddhism! If it were not for a person of great wisdom beyond the ordinary, who could completely understand in a smile, then one would not know that our Chan (Zen) school truly has a non-transmitted subtlety. If not, the words 'doubt' and 'anger' will become obstacles to the Dharma, and will never be eliminated in the future. Even if the entire void were to become Yunmen's (Yunmen, a Chan master) mouth, and the grass, trees, tiles, and stones all emitted light to help explain the truth, it would be of no avail. Now I believe that this karmic connection cannot be transmitted or learned; one must personally realize, affirm, and rest in it to fully understand. ' He also said: 'This matter is not easy at all; one must have a sense of shame to gain something. Often, those who are naturally intelligent obtain it effortlessly, and thus develop a sense of contempt and do not practice. Most are deluded by the current state and cannot be their own masters. Over time, they will become lost and unable to return to the right path. Their strength cannot overcome the power of karma, and the demon will take advantage of it, and they will surely be controlled by the demon. Even at the time of death, they will not be able to gain strength. Be sure to remember what was said before: in principle, one can have a sudden enlightenment, and with the understanding, eliminate attachments. However, afflictions in phenomena are not eliminated immediately, but gradually through stages. Walking, standing, sitting, lying down, never forget. The different words spoken by the ancients should not be considered real, but they should not be considered false either. After a long time of pure familiarity, one will naturally and silently be in accord with one's own original mind, and there is no need to seek other special or unique things.' Bing (Bing, a person's name) wrote again: 'I have received your teachings and replies, and I fully understand the profound meaning. I have verified three things myself: First, for anything, whether in favorable or adverse circumstances, I can respond according to conditions and not keep it in my mind. Second,
夙習濃厚。不加排遣。自爾輕微。三古人公案。舊所茫然。時復瞥地。此非自昧者。慧又答曰。不識日來隨緣放曠。如意自在否。四威儀中不為塵勞所勝否。寤寐二邊得一如否。于仍舊處無走作否。于生死心不相續否。但盡凡情。別無聖解。公既一笑。豁開正眼。訊息頓忘。得力不得力。如人飲水冷暖自知矣。然日用之間。當依黃面老子所言刳其正性。除其助因。違其現業。此乃了事漢。無方便中真方便。無修證中真修證。無取捨中真取捨也。后邴病將革。以偈寄彌光曰。曩歲曾經渡厄津。深將法力荷雲門。如今稍覺神明復。擬欲酬師不報恩。光答曰。胡牀穩坐已通津。何處還尋不二門。八苦起時全體現。不知誰解報深恩。邴得報。閱罷而逝。
贊曰。一笑頓亡所得。那裡有什麼正性可刳。助因可除。現業可違。妙喜老人只管扶人上壁。不知自己腳跟下泥深數丈。
吳偉明(宗杲禪師法嗣)
吳偉明。字元昭。邵武人。久參真歇。得自用三昧為極致。嘗跋華嚴梵行。品自言于梵行品有悟入處。大慧見之笑曰。此人只悟得個無梵行而已。已被邪師印破面門了也。雲門若見須盡力救他。明遂至長樂。隨眾入室。慧曰。公所悟者。永嘉所謂豁達空撥因果。莽莽蕩蕩。招殃禍耳。遂為引梵行品中錯證據處。
【現代漢語翻譯】 現代漢語譯本： 往昔的習氣深厚濃重，如果不加以排解，它自然會變得輕微。對於古人的公案，過去茫然不解，時常又會略有所得。這並非是自我矇昧的人所能體會的。慧又問：『近來是否隨緣放曠，如意自在？在行住坐臥四威儀中，是否不被塵勞所勝？睡夢和醒覺兩種狀態是否能達到統一？在原來的地方是否沒有妄動？對於生死之心是否不再相續？只要斷盡凡情，不要有任何聖解。』公聽后一笑，豁然開啟了正眼，所有的訊息都頓然忘卻。是否得力，就像人喝水，冷暖自知。然而在日常應用之間，應當依照黃面老子（指佛）所說，刳除其正性，去除其助因，違背其現業。這才是了事漢（指開悟的人），在沒有方便之中才是真正的方便，在沒有修證之中才是真正的修證，在沒有取捨之中才是真正的取捨。 後來邴病重將要去世，用偈語寄給彌光說：『往年曾經渡過厄難的渡口，深深地將佛法的力量承蒙雲門（禪宗祖師）的恩澤。如今稍微覺得神明恢復，想要報答師父卻無法報答恩情。』 彌光回答說：『胡牀穩穩地坐著已經通達渡口，何處還要尋找不二法門？八苦生起時全體顯現，不知道誰能理解報答這深厚的恩情。』邴得到回信，看完后就去世了。 讚語說：一笑之間頓然忘卻所得，那裡有什麼正性可以刳除，助因可以去除，現業可以違背？妙喜老人（指宗杲禪師）只顧著扶人上墻，不知道自己腳跟下的泥已經深達數丈。 吳偉明（宗杲禪師的法嗣） 吳偉明，字元昭，邵武人。長久參學真歇禪師，以得到自用三昧為最高境界。曾經在《華嚴經·梵行品》后寫跋，自稱在《梵行品》中有悟入之處。大慧禪師看到后笑著說：『這個人只是悟得了沒有梵行而已，已經被邪師印破了面門了。』雲門禪師如果見到他，必須盡力救他。吳偉明於是到長樂，跟隨大眾進入禪堂。大慧禪師說：『你所悟到的，是永嘉禪師所說的豁達空，撥無因果，莽莽蕩蕩，招致災禍罷了。』於是為他引證《梵行品》中錯誤理解的地方。
【English Translation】 English version: The habitual tendencies from the past are thick and heavy. If they are not dispelled, they will naturally become slight. Regarding the public cases of the ancients, in the past I was ignorant and did not understand, but often I would have a slight understanding. This is not something that a self-deluded person can comprehend. Hui then asked: 'Recently, have you been carefree and unrestrained, as you wish? In the four dignities of walking, standing, sitting, and lying down, are you not overcome by the defilements of the world? Can the two states of sleeping and waking achieve unity? In the original place, is there no reckless movement? Is the mind of birth and death no longer continuous? Just exhaust the mundane feelings, and do not have any holy understanding.' After hearing this, the public smiled, and suddenly opened the correct eye, and all the news was suddenly forgotten. Whether or not one has gained strength is like a person drinking water, knowing the warmth and coldness for oneself. However, in daily application, one should follow what the Yellow-faced Old Man (referring to the Buddha) said, to hollow out its true nature, remove its auxiliary causes, and violate its present karma. This is a person who has finished the matter (referring to an enlightened person). In the absence of expedient means, there is true expedient means. In the absence of cultivation and realization, there is true cultivation and realization. In the absence of taking and abandoning, there is true taking and abandoning. Later, when Bing was seriously ill and about to die, he sent a verse to Mi Guang, saying: 'In the past, I once crossed the ferry of calamity, and deeply received the grace of Yunmen (a Zen master) for the power of the Dharma. Now I feel that my spirit has recovered slightly, and I want to repay the master, but I cannot repay the kindness.' Mi Guang replied: 'Sitting firmly on the Hu bed, one has already reached the ferry. Where else is there to seek the non-dual Dharma door? When the eight sufferings arise, the whole body manifests. I don't know who can understand and repay this deep kindness.' Bing received the reply, read it, and then passed away. The praise says: In a smile, one suddenly forgets what one has gained. Where is there any true nature to hollow out, auxiliary causes to remove, or present karma to violate? Old Man Miaoxi (referring to Zen Master Zonggao) only cares about helping people up the wall, not knowing that the mud under his own feet is already several feet deep. Wu Weiming (a Dharma heir of Zen Master Zonggao) Wu Weiming, styled Yuanzhao, was a native of Shaowu. He studied with Zen Master Zhenxie for a long time, and regarded obtaining the Samadhi of Self-Use as the highest state. He once wrote a postscript to the 'Brahmacarya Chapter' of the Avatamsaka Sutra, claiming that he had an understanding in the 'Brahmacarya Chapter'. Zen Master Dahui smiled after seeing it and said: 'This person has only realized that there is no Brahmacarya, and his face has been broken by an evil teacher.' If Zen Master Yunmen sees him, he must try his best to save him. Wu Weiming then went to Changle and entered the meditation hall with the crowd. Zen Master Dahui said: 'What you have realized is what Zen Master Yongjia said, a broad and empty void, denying cause and effect, vast and boundless, inviting disasters.' So he cited the places in the 'Brahmacarya Chapter' where he had misunderstood.
曰。若依此引證。謂無梵行是真梵行。則是謗大般若。入地獄如箭射。又今諸方邪說。各各自言得無上道。欺胡謾漢。將古人入道因緣妄生穿鑿。又有一般于座主處作短販。逴得一言半句。狐媚聾俗。臨濟曰。有一般瞎禿兵。向教乘中取意度。商量成於句義。如將屎塊子口中含了。卻吐與別人。明聞之心疑。當晚入室。慧舉狗子無佛性話問之。才擬答。慧便打。遂留咨參。一日慧曰。不須呈伎倆。直須啐地折嚗地斷。方敵得生死。若只呈伎倆。有其了期。即辭去。道次延平。忽然契悟。連書數頌寄慧。皆室中所聞者。有曰。不是心不是佛。不是物。通身一串金鎖骨。趙州親見老南泉。解道鎮州出蘿蔔。慧證偈曰。通身一串金鎖骨。堪與人天為軌則。要識臨濟小廝兒。便是當年白拈賊。
吳潛
字毅夫。號履齋。理宗朝。拜相。參禪有得。嘗作大慧正法眼藏序曰。此事亙古亙今。漫天漫地。端視側視。直視橫視。開視闔視。明視暗視。無不視。亦無所視。亦無無不視。無所視。直敢道。謂正即離。謂法即塵。謂眼即鑿。謂藏即塞。是故這四個字。直須撇向大洋海里。方免擔枷帶索。受人圈䙡。然雖如此。初機鈍根。也要得一則半則胡言漢語。覷來覷去。綻些光景。此時正好𢬵命捨身。單槍直進。如老鼠入牛
【現代漢語翻譯】 現代漢語譯本： 他說：『如果按照這種引證，說沒有梵行才是真正的梵行，那就是誹謗《大般若經》，死後入地獄就像箭一樣快。』而且現在各地的邪說，都各自說自己得到了無上道，欺騙愚弄百姓。把古人悟道的因緣隨意曲解。還有一種人在座主那裡做些小買賣，偷得一言半句，像狐貍精一樣迷惑愚昧之人。臨濟禪師說：『有一種瞎眼的禿驢，在佛教經典中隨意曲解意思，商量出一些句子的含義，就像把糞塊含在嘴裡，然後吐給別人一樣。』 明聞心中疑惑，當晚入室請教，慧禪師舉『狗子無佛性』的話來問他。他剛要回答，慧禪師就打他。於是他留下來參禪。一天，慧禪師說：『不需要賣弄技巧，必須乾脆利落地折斷，才能對抗生死。如果只是賣弄技巧，終究會有盡頭。』明聞於是告辭離去，在延平的路上，忽然開悟，連續寫了幾首偈頌寄給慧禪師，都是在禪房裡聽到的。其中有說：『不是心，不是佛，不是物，通身一串金鎖骨。趙州禪師親自見過老南泉禪師，懂得鎮州出產蘿蔔的道理。』 慧禪師印證他的偈頌說：『通身一串金鎖骨，堪與人天為軌則。要識臨濟的小廝兒，便是當年白拈賊。』 吳潛（字毅夫，號履齋）在理宗朝（1224年-1264年）擔任宰相，參禪有所得。曾經作《大慧正法眼藏序》說：『這件事亙古亙今，漫天漫地。端視側視，直視橫視。開視闔視，明視暗視。無不視，亦無所視，亦無無不視，無所視。直敢道，謂正即離，謂法即塵，謂眼即鑿，謂藏即塞。』所以這四個字，必須丟到大洋海里，才能免於戴著枷鎖，被人束縛。然而即使如此，對於初學和根器遲鈍的人，也需要一些胡言漢語，反覆揣摩，顯現一些光景。此時最好豁出性命，單槍匹馬地直衝向前，就像老鼠鉆進牛角一樣。
【English Translation】 English version: He said, 'If according to this citation, saying that no Brahmacharya (梵行, pure conduct) is true Brahmacharya, then that is slandering the Maha-Prajnaparamita Sutra (大般若經, Great Perfection of Wisdom Sutra), and entering hell as fast as an arrow. Moreover, the heterodox teachings in various places now each claim to have attained the unsurpassed path, deceiving and fooling the people. They arbitrarily distort the causes and conditions of the ancients' enlightenment. There are also those who do petty trading at the abbot's place, stealing a word or half a sentence, bewitching the deaf and foolish like foxes.' Linji (臨濟) said, 'There are some blind bald donkeys who take meaning from the teachings and deliberate on the meaning of sentences, like holding a piece of excrement in their mouths and then spitting it out to others.' Mingwen (明聞) had doubts in his mind, and that night he entered the room to ask for guidance. Chan Master Hui (慧) raised the question of 'Does a dog have Buddha-nature?' When he was about to answer, Chan Master Hui hit him. So he stayed to practice Chan. One day, Chan Master Hui said, 'There is no need to show off your skills, you must break it off decisively to fight against birth and death. If you only show off your skills, there will eventually be an end.' Mingwen then bid farewell and left. On the way to Yanping (延平), he suddenly became enlightened and wrote several verses to send to Chan Master Hui, all of which he had heard in the meditation room. One of them said, 'Not mind, not Buddha, not thing, the whole body is a string of golden lock bones. Chan Master Zhaozhou (趙州) personally saw the old Nanquan (南泉), and understood the principle that Zhenzhou (鎮州) produces radishes.' Chan Master Hui certified his verses, saying, 'The whole body is a string of golden lock bones, worthy to be a model for humans and gods. If you want to know Linji's little servant, he is the white-handed thief of that year.' Wu Qian (吳潛) (style name Yifu (毅夫), sobriquet Lizhai (履齋)) served as prime minister during the reign of Emperor Lizong (理宗) (1224-1264 AD) of the Song Dynasty (宋朝), and had some attainment in Chan practice. He once wrote a preface to Dahui's Zhengfa Yanzang (大慧正法眼藏, Dahui's Treasury of the Eye of the True Dharma), saying, 'This matter spans the past and present, filling the sky and the earth. Looking straight, looking sideways, looking directly, looking horizontally, looking open, looking closed, looking clearly, looking dimly, there is nothing that is not seen, and yet there is nothing that is seen, and yet there is nothing that is not seen, and there is nothing that is seen. I dare to say directly that to call it 'right' is to depart from it, to call it 'dharma' is to make it dust, to call it 'eye' is to make it a chisel, to call it 'treasury' is to make it blocked.' Therefore, these four words must be thrown into the ocean to avoid wearing shackles and being bound by others. However, even so, for beginners and those with dull roots, some nonsensical words are needed to ponder over and over again, revealing some glimpses. At this time, it is best to risk one's life and charge straight ahead with a single spear, like a mouse entering a cow's horn.
角。挨墻拶壁。更無去處。正迷悶中。猛忽地頭破額裂。通身流汗。得個休歇。始知法眼．慧眼．天眼．佛眼。只是一雙凡眼。到這裡說道學人事畢也。且未在履齋老子。即說偈言。若以色見我。以音聲求我。是人行邪道。不能見如來。潛后為賈似道所排謫。循州宿楓亭接待寺。語僧曰。昔文殊告世尊曰。我初入不思議三昧。繫心一緣。所謂繫心一緣。如日觀。月觀。眉間毫相與鼻準白之類。事雖淺近。理實幽微。如趙州云。老僧十二時惟粥飯。二時是雜用心。溈山問懶安云。汝十二時當作何務。安云。牧牛。溈云。作么生牧。安曰。一回入草去。驀鼻拽將來。此皆繫心一緣也。自後尊宿又生巧妙方便。令學者看個話頭。如狗子佛性。麻三斤。乾屎橛。青州布衫。庭前柏子之類。都是理路不通處。教人取次看。一則看來看去。疑來疑去。十二時中。常不放舍。忽然鼻孔噴地一下。即是當人安身立命處。此皆繫心一緣之證據也。潛於法門得大自在。其在循州。預知亡日。語人曰。吾將逝矣。夜必雷雨。已而果然。作詩端坐而逝。
呂正己
官顯謨學士。參長蘆仁禪師。問。衣里藏珠是甚麼人。仁起抖擻曰。一物也無己唯唯。仁贈偈曰。君今親切到長蘆。抖擻衣衫一物無。此去逢人如有問。但云風急浪花粗。
【現代漢語翻譯】 現代漢語譯本 角。挨墻拶壁。更無去處。正在迷悶之中，忽然頭破額裂，全身流汗，得以休息。這才知道法眼（能看清世間萬法的智慧之眼）、慧眼（能看清真理的智慧之眼）、天眼（能看透世間一切現象的智慧之眼）、佛眼（能徹見佛性的智慧之眼），只是一雙凡眼。到了這裡，說道學人的事就完畢了。但還未達到履齋老子的境界。他曾說偈語：『若以色見我，以音聲求我，是人行邪道，不能見如來。』 潛后被賈似道所排擠貶謫，在循州住宿于楓亭接待寺。他告訴僧人說：『過去文殊菩薩告訴世尊說：我最初進入不思議三昧（不可思議的禪定狀態）時，繫心一緣（將心專注於一個對象），所謂繫心一緣，就像日觀、月觀、眉間毫相與鼻準白之類。事情雖然淺近，道理卻實在幽微。』如同趙州禪師說：『老僧十二時辰只做粥飯，只有兩時辰是雜用心。』溈山禪師問懶安禪師說：『你十二時辰做什麼事？』懶安禪師說：『牧牛。』溈山禪師說：『怎麼牧？』懶安禪師說：『一回到草地裡，就驀然拽著牛鼻子拉回來。』這些都是繫心一緣的例子。 自此以後，尊宿們又生出巧妙的方便法門，讓學人看一個話頭，如『狗子有佛性嗎？』、『麻三斤』、『乾屎橛』、『青州布衫』、『庭前柏樹子』之類，都是理路不通的地方，教人隨便看。一看來看去，疑來疑去，十二時辰中，常常不放舍。忽然鼻孔噴地一下，就是當人安身立命之處。這些都是繫心一緣的證據。 潛禪師在佛法上得到大自在。他在循州時，預知自己去世的日子，告訴別人說：『我將要去世了，夜裡必定有雷雨。』不久之後果然如此。他寫下詩歌，端坐而逝。 呂正己 官至顯謨學士，參拜長蘆仁禪師。問道：『衣里藏珠是什麼人？』仁禪師起身抖擻衣服說：『一物也無。』呂正己唯唯應是。仁禪師贈送偈語說：『您今天親切來到長蘆，抖擻衣衫一物也無。此去遇到有人問起，只說風急浪花粗。』
【English Translation】 English version Cornered, pressed against the wall, with nowhere else to go. In the midst of confusion, suddenly the head breaks and the forehead cracks, the whole body sweats, and one finds rest. Only then does one realize that the Dharma Eye (the wisdom eye that sees all phenomena clearly), the Wisdom Eye (the wisdom eye that sees the truth clearly), the Heavenly Eye (the wisdom eye that sees through all phenomena), and the Buddha Eye (the wisdom eye that thoroughly sees the Buddha-nature) are just a pair of ordinary eyes. Reaching this point means the student's work is done. But it has not yet reached the level of Elder Lüzhai. He once said in a verse: 'If one seeks me through form, or seeks me through sound, that person walks a heretical path and cannot see the Tathagata.' Later, Qian was exiled by Jia Sidao and stayed at Fengting Reception Temple in Xunzhou. He told the monks: 'In the past, Manjushri Bodhisattva told the World-Honored One: When I first entered the inconceivable Samadhi (an unfathomable state of meditation), I focused my mind on one object (繫心一緣), what is called focusing the mind on one object, like contemplating the sun, contemplating the moon, the white hair between the eyebrows, and the white tip of the nose. Although the matter is shallow, the principle is truly profound.' Just as Zen Master Zhaozhou said: 'This old monk only makes porridge and rice in twelve hours, and only two hours are spent on miscellaneous thoughts.' Zen Master Weishan asked Zen Master Lan'an: 'What do you do in twelve hours?' Zen Master Lan'an said: 'Herding cattle.' Zen Master Weishan said: 'How do you herd?' Zen Master Lan'an said: 'Once it enters the grass, I suddenly pull it back by the nose.' These are all examples of focusing the mind on one object. Since then, venerable masters have created ingenious expedient methods, instructing students to contemplate a topic, such as 'Does a dog have Buddha-nature?', 'Three pounds of flax', 'Dry dung stick', 'Qingzhou cloth shirt', 'Cypress tree in the courtyard', all of which are illogical places, teaching people to contemplate casually. Contemplating again and again, doubting again and again, constantly not letting go in twelve hours. Suddenly, with a 'poof' from the nostrils, that is where the person finds peace and establishes their life. These are all evidence of focusing the mind on one object. Chan Master Qian attained great freedom in the Dharma. When he was in Xunzhou, he knew the day of his death in advance and told others: 'I am about to pass away, and there will surely be thunder and rain at night.' Soon after, it happened as he said. He wrote a poem, sat upright, and passed away. Lü Zhengji He held the official position of Academician of Xianmo, and visited Chan Master Ren of Changlu. He asked: 'Who is the person with a pearl hidden in their robe?' Chan Master Ren got up, shook his clothes, and said: 'There is nothing.' Lü Zhengji responded with 'Yes, yes.' Chan Master Ren gave him a verse: 'You have come to Changlu with sincerity today, shaking your clothes, there is nothing. If someone asks you about this on your journey, just say the wind is strong and the waves are rough.'
己答偈曰。鍼芥相投夙有緣。千年孤立雪庭寒。禪人若問前程事。萬里長安到不難。仁肯之。
張镃。號約齋。官直秘閣學士。聞鐘聲悟道。偈曰。鐘一擊耳根塞。赤肉團邊去個賊。有人問我解何宗。舜若多神面門黑。
呂本中
字居仁。官侍讀。嘗致書問大慧禪要。慧答書曰。千疑萬疑只是一疑。話頭上疑破則千疑萬疑一時破。若一向問人佛語如何。祖語又如何。諸方老宿語又如何。永劫無悟時也。中自是有省。
陸游
字務觀。自號放翁。官待制。嘗問松源岳禪師曰。心傳之學可得聞乎。岳曰。既是心傳。豈從聞得。游領解呈偈曰。幾度驅車入帝京。逢僧一例眼雙青。今朝始覺禪家別。說有談空要眼聽。
尤袤
字延之。梁溪人。紹興中進士。聞釋氏出世之法。見歸宗禪師。欲謀隱計。朱元晦寄詩。有逃禪公勿遽。且畢區中緣之句。出守臺州。孝宗臨軒。親遣曰。南臺有何勝。概曰。太平洪福。國清萬年。上曰。聞石橋應真是五百強漢。時忽出現。卿以何法處之。袤執拳曰。臣有金剛王寶劍在。上喜。書遂初老人四字賜之。到臺。一以慈愛蒞民。官至禮部尚書。謚文簡。
葉適
字則正。號水心。官寶謨學士。嘗以佛書條項多相。反處亦不少。往問石巖
【現代漢語翻譯】 現代漢語譯本： 他回答偈語說：『針和芥子能夠相投，是宿世就有的緣分。千年孤立，雪庭顯得寒冷。禪人如果問我前程之事，到達萬里之外的長安（唐朝都城，公元618年—907年）並不難。』仁肯認可了他的說法。 張镃（zī），號約齋，官至直秘閣學士。聽到鐘聲而悟道，作偈語說：『鐘聲一響，堵塞了我的耳根。在赤肉團（指人的身體）邊去除一個賊（指煩惱）。如果有人問我理解的是什麼宗派，那就是舜若多神（指虛妄不實的心識）的面門發黑。』 呂本中 字居仁，官至侍讀。曾經寫信詢問大慧禪師禪的要義。大慧禪師回信說：『千疑萬疑，其實只是一疑。在話頭（念頭生起之處）上疑破，那麼千疑萬疑一時都破。如果一味地問別人佛語如何，祖語又如何，各方老宿的開示又如何，那麼永遠也不會有開悟的時候。』呂本中因此有所領悟。 陸游 字務觀，自號放翁，官至待制。曾經問松源岳禪師說：『心傳的學問可以聽聞到嗎？』松源岳禪師說：『既然是心傳，怎麼能從聽聞中得到呢？』陸游領悟后呈上偈語說：『多次駕車進入帝京（指當時的都城），遇到的僧人都是一樣的眼光。今天才發覺禪家的不同之處，說有談空，要用眼睛來聽。』 尤袤（mào） 字延之，梁溪人。紹興年間（南宋，公元1131年—1162年）進士。聽聞了釋迦牟尼佛出世之法，拜見歸宗禪師，想要謀劃隱居。朱熹（朱元晦）寄詩給他，有『逃禪公不要著急，且了結塵世間的緣分』的句子。後來出任臺州太守。孝宗皇帝親自詢問他說：『南臺有什麼勝景？』尤袤回答說：『太平洪福，國清萬年。』皇帝說：『聽說石橋應真（指羅漢）是五百強漢，時常顯現，你用什麼方法來處置他們？』尤袤握拳說：『臣有金剛王寶劍在。』皇帝很高興，書寫『遂初老人』四個字賜給他。到臺州后，用慈愛之心來治理百姓。官至禮部尚書，謚號文簡。 葉適 字則正，號水心，官至寶謨學士。曾經認為佛書的條目有很多互相矛盾的地方，前往請教石巖禪師。
【English Translation】 English version: He replied with a verse, saying: 'Needle and mustard seed meeting is a predestined connection. Standing alone for a thousand years, the snow-covered courtyard is cold. If a Chan practitioner asks about future prospects, reaching Chang'an (Tang Dynasty capital, 618-907 AD), ten thousand miles away, is not difficult.' Renken approved of his words. Zhang Zi, styled Yuezhai, held the official position of Academician of the Secretariat. He attained enlightenment upon hearing the sound of a bell and composed a verse, saying: 'One strike of the bell blocks the root of the ear. A thief is removed from the vicinity of the red flesh mass (referring to the human body). If someone asks me what sect I understand, it is Shunyata (referring to the illusory and unreal consciousness) whose face is blackened.' Lü Benzhong Styled Juren, he held the official position of Attendant Reader. He once wrote a letter to ask Zen Master Dahui about the essentials of Chan. Zen Master Dahui replied in a letter, saying: 'A thousand doubts, ten thousand doubts, are actually just one doubt. If doubt is broken at the head of the thought (the place where thoughts arise), then a thousand doubts, ten thousand doubts, are broken at once. If one keeps asking others what the Buddha's words are, what the Patriarch's words are, and what the teachings of the old monks of various places are, then there will never be a time of enlightenment.' Lü Benzhong thus had some understanding. Lu You Styled Wuguan, self-styled Fangweng, held the official position of Attendant-in-Waiting. He once asked Zen Master Songyuan Yue, saying: 'Can the learning of mind-to-mind transmission be heard?' Zen Master Yue said: 'Since it is mind-to-mind transmission, how can it be obtained from hearing?' Lu You, upon understanding, presented a verse, saying: 'Many times I drove my carriage into the imperial capital (referring to the capital at the time), and the monks I met all had the same gaze. Today I finally realize the difference of the Chan school, saying that there is talk of emptiness, one must use the eyes to listen.' You Mao Styled Yanzhi, a native of Liangxi. He was a Jinshi (successful candidate in the highest imperial examinations) during the Shaoxing era (Southern Song Dynasty, 1131-1162 AD). Having heard of Shakyamuni Buddha's Dharma of appearing in the world, he visited Zen Master Guizong, wanting to plan for seclusion. Zhu Xi (Zhu Yuanhui) sent him a poem, containing the line 'Do not rush to escape to Chan, sir, but first finish the karmic connections in the mundane world.' Later, he served as the prefect of Taizhou. Emperor Xiaozong personally asked him, saying: 'What are the scenic spots of Nantai?' You Mao replied, saying: 'Peaceful blessings, the nation is clear for ten thousand years.' The Emperor said: 'I heard that the Arhats of Stone Bridge are five hundred strong men, often appearing, what method do you use to deal with them?' You Mao clenched his fist and said: 'Your subject has the Vajra King's precious sword.' The Emperor was very pleased and wrote the four characters 'Suichu Laoren' (Old Man of Following the Beginning) and bestowed them upon him. After arriving in Taizhou, he governed the people with compassion. He rose to the position of Minister of Rites and was posthumously honored as Wenjian. Ye Shi Styled Zezheng, self-styled Shuixin, held the official position of Academician of Baomo. He once thought that there were many contradictory points in the items of Buddhist books, and went to consult Zen Master Shiyan.
璉。璉曰。佛以戒定慧為宗。心境不感諸緣。水流花開。鳶飛魚躍。皆吾性真。要在千差一照。事理渾融。日久月深。真空妙智自印本心矣。若能收視返聽。心外原無別物。不必問條項多。言相反也。適繇是知歸。
陳貴謙
官樞密使。答真西山問禪書。略曰所問。話頭合看與否。予謂一念無生。全體是佛。何處更有話頭。祇因背覺合塵。唸唸生滅。佛祖方便。令咬嚼無義味語。然須徹見自己本地風光。方為究竟。此雖人人本有。但妄想所覆。若不痛加煆煉。終不明凈。
贊曰。一串金鎖骨。正眼看來也是屎塊子。○吳履齋．呂居仁．呂正己．張約齋．陸放翁．尤延之．葉水心．陳貴謙。皆出入儒佛。宋以後。何示現說法者之多耶。
劉彥修(宗杲禪師法嗣)
劉子羽。字彥修。出知永嘉。問道大慧。慧曰。僧問趙州狗子還有佛性也無。趙州道無。但恁么看。羽后乃于柏樹子上發明。頌曰。趙州柏樹太無端。境上追尋也大難。處處綠楊堪繫馬。家家門首透長安。慧嘗答書曰。老龐云心如境。亦如無實亦無虛。有亦不管無亦不拘。不是聖賢了事。凡夫若真個作得個了事凡夫。釋迦達磨是甚麼泥團土塊。三乘十二分教是甚麼熱碗鳴聲。公既於此門中自信不疑。不是小事。要鬚生處放教熟。
【現代漢語翻譯】 現代漢語譯本： 璉說：佛以戒、定、慧（佛教修行的三個方面）為根本宗旨，心與外境不相互干擾，不受各種因緣的影響。水流花開，老鷹飛翔，魚兒跳躍，都是我本性的真實顯現。關鍵在於從千差萬別的事物中看到統一的真理，使事和理完全融合。時間久了，自然就能用真空妙智印證本心了。如果能收回目光，停止向外聽取，就會發現心外原本就沒有別的東西。不必問條條框框有多少，也不必在意言語是否矛盾。只要遵循正道，自然就能迴歸本源。
陳貴謙 曾任官至樞密使。他回覆真西山關於禪的提問的書信中，大致是這樣說的：您所問的，是參話頭是否合適。我認為，一念不生，全體就是佛。哪裡還有什麼話頭可參？只是因為背離覺悟而迎合塵世，唸唸都在生滅變化。佛祖爲了方便教化，才讓人咀嚼那些沒有意義的話語。然而，必須徹底看清自己本來的面目，才能算是究竟。這本來是人人都有的，只是被妄想所覆蓋。如果不痛下功夫錘鍊，終究無法明白清凈。
讚語說：一串金鎖骨，用正眼來看，也不過是糞土一塊。吳履齋、呂居仁、呂正己、張約齋、陸放翁、尤延之、葉水心、陳貴謙，都出入于儒家和佛家之間。宋朝（960年-1279年）以後，怎麼會有這麼多示現說法的人呢？
劉彥修（宗杲禪師的法嗣） 劉子羽，字彥修，出任永嘉的地方官。他向大慧禪師問道。大慧禪師說：有僧人問趙州禪師，狗子還有佛性嗎？趙州禪師回答說：沒有。你只要這樣去看就行了。劉彥修後來在柏樹子上有所領悟，作頌說：趙州柏樹太沒來由，在事物外在的表象上追尋真理實在太難。到處都有綠楊樹可以拴馬，家家戶戶的門前都通向長安。大慧禪師曾經回信說：老龐（龐蘊，唐代著名居士）說，心如鏡子，也如虛空，無所謂實在也無所謂虛假，有也不管，無也不拘。不是聖賢才能了事。凡夫如果真能做到一個了事凡夫，那麼釋迦（釋迦牟尼佛，佛教創始人）達磨（菩提達摩，禪宗初祖）又算什麼？不過是泥團土塊罷了。三乘十二分教（佛教經典的總稱）又算什麼？不過是熱碗發出的響聲罷了。您既然在這個法門中自信不疑，這不是小事。要在生疏的地方放得熟，
【English Translation】 English version: Lian said: Buddha takes precepts, samadhi, and prajna (the three aspects of Buddhist practice) as its fundamental principles. The mind and environment do not interact, and are not affected by various conditions. Water flows, flowers bloom, hawks fly, and fish leap, all are the true manifestations of my nature. The key is to see the unity of truth from the myriad differences, and to completely integrate things and principles. Over time, the wonderful wisdom of emptiness will naturally imprint the original mind. If one can withdraw one's gaze and stop listening outward, one will find that there is originally nothing outside the mind. There is no need to ask how many rules there are, nor to worry about whether the words are contradictory. As long as you follow the right path, you will naturally return to the source.
Chen Guiqian He once served as a Privy Councilor. In his reply to Zhen Xishan's letter asking about Chan (Zen), he roughly said: What you asked is whether it is appropriate to contemplate the 'hua tou' (critical phrase). I think that if a single thought does not arise, the whole is Buddha. Where else is there a 'hua tou' to contemplate? It is only because of turning away from enlightenment and catering to the world that thoughts are constantly arising and ceasing. The Buddhas and Patriarchs, for the sake of convenient teaching, make people chew on meaningless words. However, one must thoroughly see one's own original face in order to be ultimate. This is originally possessed by everyone, but it is covered by delusion. If you don't work hard to temper it, you will never understand purity.
The eulogy says: A string of golden lock bones, viewed with the right eye, is nothing more than a lump of dung. Wu Luzhai, Lü Juren, Lü Zhengji, Zhang Yuezhai, Lu Fangweng, You Yanzhi, Ye Shuixin, and Chen Guiqian all moved between Confucianism and Buddhism. After the Song Dynasty (960-1279 AD), how could there be so many people manifesting and teaching?
Liu Yanxiu (Dahui Zonggao's Dharma successor) Liu Ziyu, styled Yanxiu, served as a local official in Yongjia. He asked Zen Master Dahui. Zen Master Dahui said: A monk asked Zen Master Zhaozhou, does a dog have Buddha-nature? Zen Master Zhaozhou replied: No. You just need to look at it this way. Liu Yanxiu later realized something on the cypress tree and composed a verse saying: Zhaozhou's cypress tree is too unreasonable, it is too difficult to seek the truth in the external appearances of things. Everywhere there are green willows to tie horses, and the doors of every household lead to Chang'an. Zen Master Dahui once replied in a letter: Old Pang (Pang Yun, a famous lay Buddhist in the Tang Dynasty) said, the mind is like a mirror, and also like emptiness, neither real nor false, neither caring about existence nor being bound by non-existence. It is not only sages who can accomplish things. If ordinary people can truly become an accomplished ordinary person, then what are Sakyamuni (Sakyamuni Buddha, the founder of Buddhism) and Bodhidharma (Bodhidharma, the first patriarch of Zen)? They are just lumps of mud. What are the Three Vehicles and Twelve Divisions of Teachings (the general term for Buddhist scriptures)? They are just the sound of a hot bowl. Since you have confidence and no doubt in this Dharma gate, this is no small matter. You must make the unfamiliar familiar.
熟處放教生。始與此事少分相應耳。往往士大夫多於不如意中得個瞥地處。卻于如意中打失了。不可不使公知。在如意中須時時以不如意中時節在念。切不可暫忘也。但得本莫愁末。但知作佛莫愁佛不解語。這一著子。得易守難。切不可忽。須教頭正尾正。擴而充之。然後推己之餘以及物。
黃彥節(宗杲禪師法嗣)
黃彥節。位元組夫。號妙德。于大慧一喝下疑情頓脫。慧以衣付之。嘗舉首山竹篦話。至葉縣近前奪得。拗折擲向階下。曰。是甚麼。山曰。瞎節。曰。妙德到這裡。百色無能但記得。曾作蠟梅絕句曰。擬嚼枝頭蠟。驚香卻肖蘭。前村深雪裡。莫作嶺梅看。
合贊曰。劉子羽綠楊繫馬。黃節夫深雪嶺梅。趙州柏樹話。首山竹篦話。且將這一絡索分付來日。待心空瞌睡起來。再商量看。
錢端禮(景元禪師法嗣)
錢端禮。字處和。號松牕。仕至參政。嘗參護國景元。發明己事。後於宗門旨趣。一一極之。淳熙丙申冬。簡堂行。機歸住平田。遂與往來。丁酉秋示微恙。修書召機。及國清瑞巖主僧。有訣別之語。機與二禪詣榻次。禮起趺坐言笑。移時即喜曰。浮世虛幻。本無去來。四大五蘊。必歸終盡。雖佛祖具大威德力。亦不能免這一著子。天下老和尚一切善知識。還有跳得
【現代漢語翻譯】 現代漢語譯本： 要在熟悉的地方，教導他產生新的理解。這樣才能開始對此事有少許相應的領悟。往往士大夫多在不如意的事情中得到靈光一現的頓悟，卻在事事如意的時候丟失了它。不可不讓您知道，在事事如意的時候，必須時時以身處不如意境地的心情來警醒自己，切不可片刻忘記。只要把握根本，就不要擔心末節；只要知道如何成佛，就不要擔心佛不說話。這一著，得來容易，守住難。切不可疏忽。必須做到從頭到尾都端正，擴充套件並充實它，然後將推己及人的仁愛之心施與萬物。
黃彥節（宗杲禪師的法嗣）
黃彥節，位元組夫，號妙德。在大慧禪師的一聲棒喝下，疑情頓時消解。大慧禪師將衣缽傳給他。他曾引用首山竹篦的話頭，到了葉縣，走上前奪過竹篦，拗斷後扔向臺階下，問道：『這是什麼？』首山禪師說：『瞎漢！』黃彥節說：『妙德到了這裡，百無一能，但記得曾經作過一首詠蠟梅的絕句：想要嚼一嚼枝頭的蠟梅，它的香味卻像蘭花一樣令人驚奇。在這前村的皚皚白雪中，不要把它當作嶺南的梅花來看待。』
合贊說：劉子羽用綠楊樹枝拴馬，黃彥節在深雪中吟詠嶺梅。趙州禪師的柏樹話，首山禪師的竹篦話。且將這一大堆問題留到來日，等心空瞌睡醒來，再商量看看。
錢端禮（景元禪師的法嗣）
錢端禮，字處和，號松牕。官至參知政事。曾參訪護國景元禪師，開悟了自己的本性。後來對於宗門的旨趣，一一窮盡其理。淳熙丙申年（1176年）冬天，簡堂行機禪師回到平田居住，於是與他交往。丁酉年（1177年）秋天，錢端禮略感不適，修書召來行機禪師以及國清寺、瑞巖寺的主持僧人，說了訣別的話。行機禪師與兩位禪僧來到他的床榻邊，錢端禮起身跏趺而坐，談笑自若。過了一會兒，他高興地說：『浮世虛幻，本來就沒有來去。四大五蘊，必定歸於終結。即使佛祖具有大威德力，也不能免除這一著。天下的老和尚、一切善知識，還有誰能跳得過這一關呢？』
【English Translation】 English version: In familiar places, teach them to generate new understanding. Only then can they begin to have a slight corresponding comprehension of this matter. Often, scholar-officials gain a glimpse of enlightenment in unfavorable circumstances, but lose it in favorable ones. It is imperative that you know that in favorable circumstances, you must constantly remind yourself of times of adversity, never forgetting it even for a moment. As long as you grasp the root, don't worry about the branches; as long as you know how to become a Buddha, don't worry about the Buddha not speaking. This move is easy to acquire but difficult to maintain. Never be careless. You must ensure that the beginning and the end are correct, expand and enrich it, and then extend your benevolence to all things.
Huang Yanjie (Dharma heir of Zen Master Zonggao)
Huang Yanjie, courtesy name Jiefu, sobriquet Miaode. Under Zen Master Dahui's shout, his doubts were instantly dispelled. Dahui passed the robe to him. He once cited the story of Shoushan's bamboo whisk. When he arrived at Yexian, he stepped forward, snatched the whisk, broke it, and threw it down the steps, asking, 'What is this?' Zen Master Shoushan said, 'Blind man!' Huang Yanjie said, 'Miaode has come here, incapable of anything, but remembers once composing a quatrain about wax plum blossoms: 'Intending to chew the wax on the branches, its fragrance surprisingly resembles orchids. In the deep snow of the village ahead, do not regard it as the plum blossoms of the mountains of Lingnan.'
A combined praise says: Liu Ziyu ties his horse to a green willow, Huang Jiefu composes about the plum blossoms of the snowy mountains. Zen Master Zhaozhou's cypress tree story, Zen Master Shoushan's bamboo whisk story. Let's leave this tangle of questions for another day, and discuss it again when Xin Kong wakes up from his nap.
Qian Duanli (Dharma heir of Zen Master Jingyuan)
Qian Duanli, courtesy name Chuhe, sobriquet Songchuang. He rose to the position of Vice Minister. He once visited Zen Master Jingyuan of Huguo Temple and awakened to his own nature. Later, he thoroughly investigated the principles of the Zen school. In the winter of the Bing Shen year of the Chunxi era (1176 AD), Zen Master Jiantang Xingji returned to live in Pingtian, and he began to associate with him. In the autumn of the Ding You year (1177 AD), Qian Duanli felt slightly unwell and wrote a letter summoning Zen Master Xingji and the abbots of Guoqing Temple and Ruiyan Temple, speaking words of farewell. Zen Master Xingji and two Zen monks came to his bedside. Qian Duanli rose, sat in the lotus position, and spoke and laughed freely. After a while, he happily said, 'The floating world is illusory, originally without coming or going. The four elements and five aggregates must return to their end. Even the Buddhas and ancestors with great power and virtue cannot escape this. Among all the old monks and virtuous teachers in the world, who can jump over this hurdle?'
過者無。蓋為地水火風因緣和合。暫時湊泊。不可錯認為己有。大丈夫磊磊落落。當用處把定。立處皆真。順風使帆。上下水皆可因齋慶贊。去留自在。此是上來諸聖。開大解脫一路涅槃門。本來清凈空寂境界。無為之大道也。今吾如是。豈不快哉。塵勞外緣。一時掃盡。荷諸山垂顧。咸愿證明。伏惟珍重。置筆顧機曰。某坐去好。臥去好。機曰。相公去便了。理會甚坐與臥耶。禮笑曰。法兄當爲祖道自愛。遂斂目而逝。
錢象祖(景元禪師法嗣)
錢象祖。字公相。號止庵。錢塘人。參護國景元。元曰。欲究此事。須得心法兩忘乃可。法執未忘。契理亦非悟也。祖曰。才涉唇吻。便落意思如何。元曰。本自無瘡。勿傷之也。祖渙然有得。守金陵。日以凈土真修爲念。常于鄉州建接待十處。皆以凈土極樂等名之。創止庵高僧寮。為延僧談道之所。自左相辭歸。益進凈業。嘉定四年二月微疾。書偈曰。菡萏香從佛國來。琉璃地上絕纖埃。我心清凈超于彼。今日遙知一朵開。僧有問疾者。祖曰。我不貪生不怕死。不生天不為人。惟求生凈土耳。言訖跏趺而逝。後有人夢空中雲。錢丞相已生西方蓮宮。為慈濟菩薩。
贊曰。兩錢公皆元和尚法門高弟。一辭相位修凈業。親近極樂世尊。一臨寂時召簡堂。囑
【現代漢語翻譯】 現代漢語譯本 『過者無』，意思是說，我們的存在不過是地、水、火、風四大元素因緣和合，暫時聚合而成，不可錯誤地認為這是自己所擁有的。大丈夫應當光明磊落，在關鍵時刻能夠把握住方向，所站立之處皆是真實。順風時揚帆，無論上水還是下水，都可以藉由齋戒慶典來讚頌。去留都能夠自在，這正是歷代聖賢所開闢的通往大解脫的涅槃之門，是本來清凈空寂的境界，是無為的大道啊。如今我能如此，豈不快哉！世俗的煩惱和外在的牽絆，一時之間全部掃除乾淨。感謝諸位山僧的垂顧，都願意為我證明。伏惟珍重。 說完，他放下筆，詢問侍者說：『我是坐著走好，還是躺著走好？』侍者回答說：『相公您怎麼方便就怎麼走吧，還理會什麼坐著躺著呢？』 王理笑著說：『法兄應當爲了祖師的道統而自愛。』於是閉上眼睛去世了。
錢象祖（景元禪師法嗣）
錢象祖，字公相，號止庵，錢塘人。參拜護國景元禪師。景元禪師說：『想要探究這件事，必須做到心法兩忘才可以。如果法執沒有消除，即使契合了道理，也不是真正的開悟。』錢象祖說：『才一涉及言語，便落入了意思，這該如何是好？』景元禪師說：『本來沒有瘡，就不要去傷害它。』錢象祖豁然開悟。鎮守金陵時，每天以凈土真修爲念，常常在鄉州建立十處接待場所，都以凈土、極樂等名稱命名。建立止庵高僧寮，作為邀請僧人談論佛法的地方。自從辭去左丞相的職位回家后，更加精進于凈業。嘉定四年（1211年）二月，稍微有些疾病，寫下偈語說：『菡萏的香氣從佛國傳來，琉璃地上沒有一絲塵埃。我的心清凈超過了那裡，今日遙知一朵蓮花開放。』有僧人前來看望他的病情，錢象祖說：『我不貪生不怕死，不求生天也不求做人，只求往生凈土罷了。』說完便結跏趺坐而去世。後來有人夢見空中傳來聲音說：『錢丞相已經往生西方蓮宮，成為慈濟菩薩。』
贊曰：兩位錢公都是元和尚法門下的高足弟子，一位辭去相位修習凈業，親近極樂世界的世尊，一位臨終時召見簡堂，囑咐後事。
【English Translation】 English version 'What has passed is gone.' This means that our existence is merely the temporary convergence of earth, water, fire, and wind elements, not to be mistaken as something we own. A great person should be upright and forthright, able to grasp the direction at crucial moments, and wherever they stand is truth. When the wind is favorable, hoist the sails; whether going upstream or downstream, one can use fasting and celebrations to praise. Going or staying is free and at ease. This is precisely the path to great liberation, the gate of Nirvana, opened by the sages of the past, the originally pure and empty realm, the great path of non-action. Now that I can be like this, how joyful! Worldly troubles and external attachments are swept away in an instant. I thank all the monks for their attention and willingness to bear witness for me. I respectfully bid you farewell. After saying this, he put down his pen and asked the attendant, 'Is it better for me to go sitting or lying down?' The attendant replied, 'However it is convenient for you, sir; why bother about sitting or lying down?' Wang Li smiled and said, 'My Dharma brother should cherish himself for the sake of the ancestral tradition.' Then he closed his eyes and passed away.
Qian Xiangzu (Dharma Successor of Zen Master Jingyuan)
Qian Xiangzu, styled Gongxiang, named Zhian, was a native of Qiantang. He visited Zen Master Jingyuan of Huguo. Jingyuan said, 'To investigate this matter, one must achieve the forgetting of both mind and Dharma. If Dharma attachment is not eliminated, even if one accords with the principle, it is not true enlightenment.' Qian Xiangzu said, 'As soon as words are involved, one falls into meaning; what should be done?' Jingyuan said, 'Originally there is no sore, do not injure it.' Qian Xiangzu suddenly attained enlightenment. While guarding Jinling, he focused daily on pure land true cultivation, often establishing ten reception places in the villages and towns, all named after Pure Land, Sukhavati (Pure Land). He founded Zhian High Monk's Lodge, as a place to invite monks to discuss the Dharma. Since resigning from the position of Left Chancellor and returning home, he became even more diligent in pure karma. In the second month of Jiading 4 (1211), he had a slight illness and wrote a verse saying, 'The fragrance of the lotus comes from the Buddha-land, on the crystal ground there is no dust. My heart is pure beyond that, today I know remotely that a flower is blooming.' A monk came to visit him in his illness, and Qian Xiangzu said, 'I am not greedy for life nor afraid of death, I do not seek to be born in heaven nor as a human, I only seek to be born in the Pure Land.' After saying this, he sat in the lotus position and passed away. Later, someone dreamed of a voice in the air saying, 'Chancellor Qian has already been born in the Western Lotus Palace, becoming the Compassionate Relief Bodhisattva.'
Eulogy: Both Qian gentlemen were high-ranking disciples of Yuan's Dharma gate, one resigned from the position of prime minister to cultivate pure karma, drawing near to the World Honored One of the Land of Bliss, one summoned Jiantang at the time of death, entrusting matters.
以宗門大事。談笑而去。且道二老漢是同。是別。咄。切忌錯認。
潘良貴(守珣禪師法嗣)
潘良貴。字義榮。金華人。官龍圖。年四十回心祖闈。所至掛缽。隨眾參叩。后依佛燈守珣。久之不契。因訴曰。良貴只欲知死去時如何。珣曰。好個封皮。且留著使用。而今不了不當。忽被他換卻封皮。卒無整理處。又以南泉斬貓兒話問曰。某看此甚久。終未透徹。告和尚慈悲。珣曰。你只管理會別人家貓兒。不知走卻自家狗子。貴于言下如醉而醒。珣復曰。不易公進此一步。更須知有向上事始得。如今士大夫說禪說道。只依著義理。便快活大率。似將錢買油糍。吃了便不饑。其餘便道是瞞他。亦可笑也。貴唯唯。
贊曰。南泉貓。趙州狗。一有多種。二無兩般。潘公既會自家狗子。豈獨不會別人貓兒。如何是別人貓兒。路逢死蛇莫打殺。無底籃子盛將歸。
曾開(慧遠禪師法嗣)
曾開。字天游。久參圓悟大慧之門。紹興辛未。佛海慧遠補三衢光孝。開與趙令衿同訪之。問曰。如何是善知識。遠曰。燈籠露柱。貓兒狗子。門曰。為甚麼贊即歡喜。毀即煩惱。遠曰。侍郎曾見善知識否。開曰。某三十年參問。何言不見。遠曰。向歡喜處見。煩惱處見。開擬議。遠震聲便喝。開擬對。遠曰。
【現代漢語翻譯】 現代漢語譯本：這是關於宗門的大事，他們談笑著就離開了。且說這兩位老者是同一個人，還是不同的人呢？咄！千萬不要認錯了。
潘良貴（守珣禪師的法嗣）
潘良貴，字義榮，是金華人。他曾任龍圖閣直學士。四十歲時，他迴心向佛，開始參禪。他四處掛單，跟隨大眾參禪請益。後來他依止佛燈守珣禪師，但很久都沒有開悟。因此他訴說道：『良貴只想知道死去的時候會怎麼樣。』守珣禪師說：『好一個封皮，暫且留著使用。現在不了悟，將來被它換了封皮，就沒辦法整理了。』他又用南泉斬貓兒的話頭問道：『我看這句話很久了，始終沒有透徹，請和尚慈悲開示。』守珣禪師說：『你只顧管理別人家的貓兒，卻不知道自家狗子跑了。』潘良貴在言下如醉而醒。守珣禪師又說：『你能夠進到這一步不容易，更要知道還有向上之事才行。現在士大夫說禪論道，只依據義理，就覺得很快樂，大概就像用錢買油糍，吃了就不餓了。其餘的人就說是瞞騙他們，也很可笑。』潘良貴連聲稱是。
贊曰：南泉的貓，趙州的狗，一個有多種含義，二者沒有兩樣。潘良貴既然領會了自家狗子，難道就不能領會別人家的貓兒嗎？什麼是別人家的貓兒？路邊遇到死蛇不要打死，用無底的籃子盛著帶回家。
曾開（慧遠禪師的法嗣）
曾開，字天游，長期參學于圓悟克勤和大慧宗杲門下。紹興辛未年（1151年），佛海慧遠禪師補任三衢光孝寺住持，曾開與趙令衿一同去拜訪他。曾開問道：『什麼是善知識？』慧遠禪師說：『燈籠、露柱、貓兒、狗子。』曾開問道：『為什麼讚揚就歡喜，譭謗就煩惱？』慧遠禪師說：『侍郎你見過善知識嗎？』曾開說：『我參問三十年，怎麼能說沒見過？』慧遠禪師說：『在歡喜處見，在煩惱處見。』曾開想要辯解，慧遠禪師大喝一聲。曾開想要回答，慧遠禪師說：
【English Translation】 English version: This concerns important matters of the sect, and they left talking and laughing. Now, are these two old men the same person, or different people? Bah! Be careful not to mistake them.
Pan Lianggui (Successor of Chan Master Shou Xun)
Pan Lianggui, styled Yirong, was a native of Jinhua. He served as an official in the Longtu Pavilion. At the age of forty, he turned his heart towards Zen and began his pilgrimage. He stayed at various monasteries, seeking instruction from the community. Later, he followed Chan Master Fodeng Shou Xun, but for a long time, he did not attain enlightenment. Therefore, he complained, 'Liangui only wants to know what will happen at the time of death.' Shou Xun said, 'What a good cover, keep it for now. If you don't understand now, it will be replaced in the future, and there will be no way to fix it.' He then asked about Nanquan's (Nanquan Puyuan) cutting the cat, saying, 'I have been contemplating this for a long time, but I still haven't understood it thoroughly. Please, Master, have compassion and enlighten me.' Shou Xun said, 'You only manage other people's cats, but you don't know that your own dog has run away.' Pan Lianggui awakened as if from a drunken stupor. Shou Xun then said, 'It is not easy for you to take this step. You must also know that there is something beyond this.' Nowadays, scholars and officials talk about Zen, relying only on doctrine, and they feel happy, much like buying fried cakes with money, eating them, and not feeling hungry anymore. The rest say they are being deceived, which is also laughable.' Pan Lianggui repeatedly agreed.
Eulogy: Nanquan's cat, Zhaozhou's (Zhaozhou Congshen) dog, one has multiple meanings, the two are not different. Since Pan Lianggui understood his own dog, how could he not understand other people's cats? What is other people's cat? Don't kill a dead snake on the road, put it in a bottomless basket and take it home.
Zeng Kai (Successor of Chan Master Huiyuan)
Zeng Kai, styled Tianyou, studied for a long time under Yuanwu Keqin and Dahui Zonggao. In the year Xinwei of the Shaoxing era (1151 AD), Chan Master Fohai Huiyuan was appointed abbot of Guangxiao Temple in Sanqu, and Zeng Kai and Zhao Lingjin visited him together. Zeng Kai asked, 'What is a good advisor?' Huiyuan said, 'Lanterns, pillars, cats, and dogs.' Zeng Kai asked, 'Why is there joy when praised and annoyance when criticized?' Huiyuan said, 'Have you ever seen a good advisor, Sir?' Zeng Kai said, 'I have been asking for thirty years, how can you say I haven't seen one?' Huiyuan said, 'See it in joy, see it in annoyance.' Zeng Kai was about to argue, Huiyuan shouted loudly. Zeng Kai wanted to answer, Huiyuan said:
開口底不是公。開惘然。遠召曰。侍郎向甚麼處去也。開猛省。遂點頭說偈曰。咄哉瞎驢。叢林妖孽。震地一聲。天機漏泄。有人更問意如何。拈起拂子劈口截。遠曰也祇得一橛。
葛郯(慧遠禪師法嗣)
葛郯。字謙問。號信齋。少擢上第。志慕禪宗。首謁無庵全。全令究即心即佛。久無契入。請曰。師有何方便。使某得入。全曰。居士太無厭生。已而慧遠來居劍池。郯因從游。乃舉全之所示語。請為眾普。請遠發揮之。曰。即心即佛眉拖地。非心非佛雙眼橫。蝴蝶夢中家萬里。子規枝上月三更。留旬日而後返。一日舉不是心不是佛不是物。豁然有省。說偈曰。非心非佛亦非物。五鳳樓前山突兀。艷陽影里倒翻身。野狐跳入金毛窟。全肯之。即遣書頌呈遠。遠報曰。此事非紙墨可。既居士能過我。當有所聞也。遂復至虎丘。遠迎之曰。居士見處。止可入佛境界。入魔境界猶未得在。郯禮拜。遠正容曰。何不道金毛跳入野狐窟。郯乃頓領。淳熙六年守臨川。八月感微疾。索筆大書曰。大洋海里打鼓。須彌山上聞鐘。業鏡忽然撲破。翻身跳出虛空。召僚屬曰。生之與死。如晝與夜。無足怪者。若以道論。安得生死。若作生死會。則去道遠矣。語畢端坐而化。
贊曰。曾天游久參圓悟父子。葛信齋久參
【現代漢語翻譯】 現代漢語譯本： 『開口底不是公』，意思是說開口說話就偏離了真理。『開惘然』，意思是說開口說話就陷入了迷惘。慧遠禪師召喚道：『侍郎要到哪裡去？』葛郯（慧遠禪師法嗣）猛然醒悟，於是點頭說偈語：『咄，你這瞎驢，叢林的妖孽！震地一聲巨響，泄露了天機。有人再問我意如何，我就拿起拂子劈頭截斷。』慧遠禪師說：『也只能得到一截。』
葛郯（慧遠禪師法嗣）
葛郯，字謙問，號信齋。年輕時就考中了進士。他立志仰慕禪宗，首先拜訪了無庵全（禪師）。無庵全讓他參究『即心即佛』。很久都沒有領悟。葛郯請教說：『老師有什麼方便法門，能使我得以入門？』無庵全說：『居士你太貪得無厭了。』之後慧遠禪師來到劍池居住，葛郯於是跟隨他遊學。於是舉出無庵全所開示的語句，請求為大眾普遍開示，請慧遠禪師發揮。慧遠禪師說：『即心即佛眉拖地，非心非佛雙眼橫。蝴蝶夢中家萬里，子規枝上月三更。』住了十幾天后返回。一天，葛郯舉起『不是心不是佛不是物』，豁然開悟，說偈語：『非心非佛亦非物，五鳳樓前山突兀。艷陽影里倒翻身，野狐跳入金毛窟。』無庵全認可了他。隨即寫信和頌呈給慧遠禪師。慧遠禪師回覆說：『這件事不是紙墨可以表達的。既然居士能超過我，應當有所聞。』於是又到虎丘。慧遠禪師迎接他說：『居士你所見到的，只可以進入佛的境界，進入魔的境界還不行。』葛郯禮拜。慧遠禪師正色說：『為什麼不說金毛跳入野狐窟？』葛郯於是頓悟。淳熙六年（1179年）擔任臨川太守。八月感到輕微的疾病，拿起筆寫道：『大洋海里打鼓，須彌山上聞鐘。業鏡忽然撲破，翻身跳出虛空。』召集僚屬說：『生與死，如同白天與黑夜，沒有什麼可奇怪的。如果從道義上來說，哪裡會有生死？如果執著于生死，那就離道遠了。』說完端坐而逝。
贊曰：曾天游長期參學圓悟父子，葛信齋長期參學
【English Translation】 English version: 『Opening the mouth is not public,』 meaning that speaking deviates from the truth. 『Opening is confused,』 meaning that speaking falls into bewilderment. Zen Master Huiyuan summoned, 『Where is the attendant going?』 Ge Tan (a successor of Zen Master Huiyuan) suddenly woke up, and then nodded and said in a verse: 『Bah, you blind donkey, a monster in the monastery! A loud noise shook the earth, revealing the secrets of heaven. If someone asks me what I mean, I will pick up the whisk and cut it off head-on.』 Zen Master Huiyuan said, 『You can only get a piece.』
Ge Tan (Successor of Zen Master Huiyuan)
Ge Tan, styled Qianwen, named Xinzhai. He passed the imperial examination at a young age. He aspired to Zen Buddhism and first visited Wu'an Quan (Zen Master). Wu'an Quan asked him to investigate 『Mind is Buddha.』 He did not understand for a long time. Ge Tan asked, 『What expedient methods does the teacher have to enable me to enter?』 Wu'an Quan said, 『Layman, you are too greedy.』 Later, Zen Master Huiyuan came to live in Jianchi, so Ge Tan followed him to study. Then he raised the words taught by Wu'an Quan, requesting a universal explanation for the public, and asked Zen Master Huiyuan to elaborate. Zen Master Huiyuan said, 『Mind is Buddha, eyebrows drag on the ground; not mind, not Buddha, eyes are horizontal. In a butterfly dream, home is ten thousand miles away; on the branch of a cuckoo, the moon is in the third watch.』 He stayed for more than ten days before returning. One day, Ge Tan raised 『Not mind, not Buddha, not things,』 and suddenly realized, saying in a verse: 『Not mind, not Buddha, not things, the mountains in front of the Five Phoenix Tower are towering. Turning upside down in the shadow of the bright sun, the wild fox jumps into the golden lion's den.』 Wu'an Quan recognized him. Then he wrote a letter and a eulogy to Zen Master Huiyuan. Zen Master Huiyuan replied, 『This matter cannot be expressed in paper and ink. Since the layman can surpass me, he should have heard something.』 So he went to Tiger Hill again. Zen Master Huiyuan greeted him and said, 『What you have seen can only enter the realm of Buddha, but not the realm of demons.』 Ge Tan bowed. Zen Master Huiyuan said sternly, 『Why not say that the golden lion jumps into the wild fox's den?』 Ge Tan then suddenly understood. In the sixth year of Chunxi (1179), he served as the prefect of Linchuan. In August, he felt a slight illness, picked up a pen and wrote: 『Drumming in the ocean, hearing the bell on Mount Sumeru (a mythical mountain). The mirror of karma suddenly breaks, turning over and jumping out of the void.』 He summoned his colleagues and said, 『Birth and death are like day and night, there is nothing strange about it. If we talk about it in terms of Tao, where would there be birth and death? If you cling to birth and death, then you are far from the Tao.』 After speaking, he passed away while sitting upright.
Eulogy: Zeng Tianyou studied with Yuanwu and his son for a long time, and Ge Xinzhai studied with
無庵和尚。卻于佛海會下打失鼻孔。要知端的。意北斗面南看。
莫將(元靜禪師法嗣)
尚書莫將。字少虛。豫章分寧人。官西蜀時。謁南堂元靜。咨決心要。堂使其向好處提撕。適如廁。聞穢氣。急以手掩鼻。遂有省。即呈偈曰。從來姿韻愛風流。幾笑時人向外求。萬別千差無覓處。得來元在鼻尖頭。堂答曰。一法才通法法周。縱橫妙用更何求。青蛇出匣魔軍伏。碧眼胡僧笑點頭。
王簫(元靜禪師法嗣)
龍圖王簫。字觀復。留照覺。日聞開靜板聲有省。問南堂曰。某有個見處。才被人問。卻開口不得。未審過在甚處。堂曰。過在有個見處。堂卻問。朝旆幾時到任。簫曰。去年八月四日。堂曰。自按察幾時離衙。簫曰。前月二日。堂曰。為甚麼道開口不得。簫乃契悟。
贊曰。兩個俗漢。一人病在鼻孔里。一人病在舌頭上。只消南堂一味藥。管取兩個面目如舊。不見道此藥亦能殺人。亦能活人。
張栻(道顏禪師法嗣)
張栻。字敬夫。累官吏部侍郎。嘗問道于道顏曰。見即便見。擬思即差。又作么生。顏曰。還問不知有。栻曰。政當知有時如何。顏曰。聞聲見色只如常。栻豁然有省。乃留偈曰。聞聲見色只如常。熟察精粗理自彰。脫似虛空藏碧落。曾無少剩一毫
【現代漢語翻譯】 現代漢語譯本 無庵和尚在佛海禪師的門下丟失了鼻孔（比喻失去了自性）。想要知道究竟嗎？要像北斗星一樣，面向南方去看（比喻要反觀自身）。
莫將（元靜禪師的法嗣）
尚書莫將，字少虛，是豫章分寧人。在西蜀做官時，拜訪南堂元靜禪師，請教決心的要領。元靜禪師讓他向好處提撕（指點）。一次，莫將上廁所，聞到穢氣，急忙用手摀住鼻子，於是有所領悟。隨即呈上偈語說：『向來我的姿態韻致喜愛風流，常常嘲笑世人向外尋求。萬別千差找不到真處，得來原來就在鼻尖頭。』元靜禪師回答說：『一法通達，法法周遍。縱橫妙用，更還求什麼？青蛇出匣，魔軍降伏，碧眼胡僧，笑著點頭。』
王簫（元靜禪師的法嗣）
龍圖王簫，字觀復，住在留照覺寺。一天聽到開靜的板聲，有所領悟，問南堂禪師說：『我有個見解，但被人一問，卻說不出口，不知道毛病在哪裡？』南堂禪師說：『毛病就在於有個見解。』南堂禪師反問：『朝廷的使節什麼時候到任？』王簫說：『去年八月四日（公元紀年）。』南堂禪師說：『你從按察司什麼時候離開衙門的？』王簫說：『上個月二日。』南堂禪師說：『為什麼說張口不得？』王簫於是領悟。
贊曰：這兩個俗人，一個人的病在鼻孔里，一個人的病在舌頭上。只需要南堂禪師的一味藥，保證兩個人都恢復原來的面目。沒聽過說嗎？這藥既能殺人，也能活人。
張栻（道顏禪師的法嗣）
張栻，字敬夫，歷任吏部侍郎。曾經向道顏禪師問道：『見，就是見到了，一擬意思考就差了，又該怎麼辦呢？』道顏禪師說：『還問什麼不知有？』張栻說：『正當知道的時候又該如何？』道顏禪師說：『聞聲見色，只如平常。』張栻豁然開悟，於是留下偈語說：『聞聲見色，只如平常，仔細觀察精粗，道理自然彰顯。脫落得像虛空藏在碧落中一樣，曾經沒有絲毫的剩餘。』
【English Translation】 English version Monk Wu'an lost his nose (metaphor for losing one's self-nature) under the tutelage of Zen Master Fohai. Want to know the truth? Look south like the Big Dipper (metaphor for introspecting oneself).
Mo Jiang (Dharma heir of Zen Master Yuanjing)
Minister Mo Jiang, styled Shaoxu, was a native of Fenning in Yuzhang. When he was an official in Western Shu, he visited Zen Master Yuanjing of Nantang, seeking the essentials of resolving his doubts. Zen Master Yuanjing instructed him to contemplate the good. Once, when Mo Jiang went to the toilet, he smelled the foul odor and quickly covered his nose with his hand, and then he had an awakening. Immediately, he presented a verse saying: 'My demeanor has always loved elegance, often laughing at people who seek externally. Ten thousand differences and thousands of variations, there is nowhere to find it, but it turns out to be right at the tip of my nose.' Zen Master Yuanjing replied: 'One dharma penetrates, all dharmas are complete. What more to seek in the wonderful function of vertical and horizontal? The green snake emerges from its box, the demon army is subdued, the blue-eyed barbarian monk smiles and nods.'
Wang Xiao (Dharma heir of Zen Master Yuanjing)
Longtu Wang Xiao, styled Guanfu, lived in the Liuzhao Jue Temple. One day, hearing the sound of the board signaling the end of meditation, he had an awakening and asked Zen Master Nantang: 'I have a view, but when someone asks me, I can't say it, I don't know what the problem is?' Zen Master Nantang said: 'The problem is that you have a view.' Zen Master Nantang asked in return: 'When did the imperial envoy arrive?' Wang Xiao said: 'August 4th of last year (Gregorian calendar).' Zen Master Nantang said: 'When did you leave the office of the investigating censor?' Wang Xiao said: 'The second day of last month.' Zen Master Nantang said: 'Why do you say you can't open your mouth?' Wang Xiao then understood.
Commentary: These two laymen, one's illness is in the nose, and the other's illness is on the tongue. Only one dose of medicine from Zen Master Nantang is needed to ensure that both of them regain their original faces. Haven't you heard? This medicine can both kill and save people.
Zhang Shi (Dharma heir of Zen Master Daoyan)
Zhang Shi, styled Jingfu, successively served as the Vice Minister of the Ministry of Personnel. He once asked Zen Master Daoyan: 'Seeing is seeing, once you try to think about it, you are wrong, so what should you do?' Zen Master Daoyan said: 'Why ask about what you don't know?' Zhang Shi said: 'What about when you should know?' Zen Master Daoyan said: 'Hearing sounds and seeing colors, just as usual.' Zhang Shi suddenly awakened and left a verse saying: 'Hearing sounds and seeing colors, just as usual, carefully observe the fine and coarse, and the truth will naturally be revealed. Shedding it like the void hidden in the blue sky, there has never been the slightest remainder.'
芒。顏然之。後方病革。定叟求教。栻曰。蟬蛻人慾之私。春融天理之妙。語訖而逝。栻平生潛心經史。動以古聖賢自期。所著有論孟．太極諸書。學者稱為南軒先生。
贊曰。碧落虛空。蟬蛻春融。點顏川眼。挺濂溪松。且道是禪學。是聖學。一任天下人摸索。
李浩(天童曇華禪師法嗣)
侍郎李浩。字德遠。號正信。建昌人。紹興中進士。嘗閱楞嚴經。如遊舊國。應庵曇華說法于衢之明果。浩投誠入室。華揕其胸曰。侍郎死後向甚麼處去。浩駭然汗下。華喝出。浩退。參不旬日。竟躋堂奧。以偈寄同參嚴康曰。門有孫臏鋪。家存甘贄妻。夜眠還蚤起。誰悟復誰迷。庵見之稱善。有鬻胭脂者。亦久參應庵。頗自負。浩贈偈曰。不塗紅粉自風流。往往禪徒到此休。透過古今圈繢后。卻來這裡吃拳頭。
吳十三(道謙禪師法嗣)
建寧府仙州山吳十三道人。每以己事扣諸禪。及開善謙。歸結茅于其左。遂行給侍。一夕忽然啟悟。占偈呈善曰。元來無縫罅。觸著便光輝。既是千金寶。何須彈雀兒。善答曰。啐地折時真慶快。死生凡聖盡平沈。仙州山下呵呵笑。不負相期宿昔心。
合贊曰。無悟迷。無縫罅。新婦騎驢阿家牽。
朱熹(道謙禪師法嗣)
朱熹。字元晦。
【現代漢語翻譯】 現代漢語譯本： 芒（姓名）。顏然之（姓名）。後來病重，定叟（姓名）向他請教。芒（姓名）說：『像蟬蛻去人慾的私念，像春天融化天理的精妙。』說完就去世了。芒（姓名）平生潛心研究經史，一舉一動都以古代聖賢自勉。所著有《論孟》、《太極》等書，學者們稱他為南軒先生。
讚語說：碧藍的天空空曠無垠，像蟬蛻一樣，像春天融化一樣。點亮顏淵（孔子弟子）的眼睛，像挺拔的濂溪（周敦頤）的松樹。且說這是禪學，還是聖學？任憑天下人去摸索。
李浩（天童曇華禪師的法嗣）
侍郎李浩（官名，姓名），字德遠（字），號正信（號），建昌（地名）人。紹興（南宋年號，1131-1162）年間考中進士。曾經閱讀《楞嚴經》，感覺像回到故國一樣。應庵曇華禪師在衢州（地名）的明果寺說法，李浩（姓名）誠心投入門下。曇華禪師用手揕他的胸口說：『侍郎死後要到哪裡去？』李浩（姓名）驚駭得汗流浹背。曇華禪師喝斥他出去。李浩（姓名）退下後，參禪不到十天，竟然登堂入室，領悟了禪的奧妙。他寫了一首偈頌寄給同參嚴康（姓名）說：『門外有孫臏（戰國時期軍事家）的鋪子，家裡有甘贄（春秋時期人物）的妻子。晚上睡覺還要早起，誰能領悟誰又迷惑？』應庵曇華禪師看了稱讚他寫得好。有一個賣胭脂的人，也長期參拜應庵曇華禪師，頗為自負。李浩（姓名）贈給他一首偈頌說：『不塗紅粉自然風流，往往學禪的人到此止步。透過古今的圈套之後，卻要在這裡吃拳頭。』
吳十三（道謙禪師的法嗣）
建寧府（地名）仙州山（地名）的吳十三道人，經常用自己的事情向禪師請教，以及開善道謙禪師。回到仙州山（地名）后，在道謙禪師的住所左邊搭了個茅屋，於是就服侍道謙禪師。一天晚上忽然開悟，寫了一首偈頌呈給道謙禪師說：『原來沒有縫隙，觸碰就光輝燦爛。既然是千金之寶，何須用它來打麻雀？』道謙禪師回答說：『啐地一聲折斷時真是痛快，死生凡聖全都平等沉寂。仙州山（地名）下呵呵大笑，不辜負我們往昔的相期之心。』
合在一起讚頌說：沒有開悟也沒有迷惑，沒有縫隙也沒有罅漏。就像新娘騎驢，阿家（婆婆）在前面牽著。
朱熹（道謙禪師的法嗣）
朱熹（姓名），字元晦（字）。
【English Translation】 English version: Mang (name). Yan Ranzhi (name). Later, he became seriously ill, and Ding Sou (name) asked him for advice. Mang (name) said, 'Like a cicada shedding the selfishness of human desires, like spring melting the wonders of heavenly principles.' After saying this, he passed away. Mang (name) devoted himself to studying classics and history throughout his life, and always aspired to be an ancient sage. He wrote books such as 'Analects,' 'Taiji,' and others. Scholars called him Mr. Nanxuan.
The eulogy says: The azure sky is vast and boundless, like a cicada shedding its skin, like spring melting. Illuminate the eyes of Yan Yuan (Confucius' disciple), like the towering pine of Lianxi (Zhou Dunyi). Is this Zen Buddhism or sage learning? Let the people of the world explore it.
Li Hao (Dharma successor of Zen Master Tian Tong Tanhua)
Li Hao (official title, name), courtesy name Deyuan, pseudonym Zhengxin, was a native of Jianchang (place name). He passed the imperial examination during the Shaoxing period (Southern Song Dynasty reign, 1131-1162). He once read the 'Surangama Sutra' and felt like he had returned to his homeland. Zen Master Ying'an Tanhua was preaching at Mingguo Temple in Quzhou (place name), and Li Hao (name) sincerely joined his disciples. Zen Master Tanhua struck his chest and said, 'Where will the Vice Minister go after death?' Li Hao (name) was horrified and sweated profusely. Zen Master Tanhua shouted him out. After Li Hao (name) retreated, he practiced Zen for less than ten days and actually entered the hall and grasped the mysteries of Zen. He wrote a verse and sent it to his fellow practitioner Yan Kang (name), saying, 'Outside the door is Sun Bin's (military strategist of the Warring States period) shop, and at home is Gan Zhi's (figure of the Spring and Autumn period) wife. Even sleeping at night, one must get up early. Who can understand and who is confused?' Zen Master Ying'an Tanhua praised him for writing well after reading it. There was a rouge seller who had also been worshiping Zen Master Ying'an Tanhua for a long time and was quite proud of himself. Li Hao (name) gave him a verse saying, 'Without rouge, one is naturally graceful, and often Zen practitioners stop here. After passing through the ancient and modern traps, one has to take a beating here.'
Wu Shisan (Dharma successor of Zen Master Daoqian)
Taoist Wu Shisan of Xianzhou Mountain (place name) in Jianning Prefecture (place name) often asked Zen masters about his own affairs, as well as Zen Master Kaisan Daoqian. After returning to Xianzhou Mountain (place name), he built a thatched hut to the left of Zen Master Daoqian's residence, and then served Zen Master Daoqian. One night, he suddenly became enlightened and wrote a verse to Zen Master Daoqian, saying, 'Originally there are no gaps, and it shines brightly when touched. Since it is a treasure worth a thousand gold, why use it to shoot sparrows?' Zen Master Daoqian replied, 'It is really happy to break it with a snap, and life and death, the mundane and the sacred, are all equally silent. Laughing loudly at the foot of Xianzhou Mountain (place name), it does not betray our past expectations.'
Together, they are praised: There is no enlightenment and no confusion, no seams and no gaps. It's like a bride riding a donkey, and the mother-in-law leading in front.
Zhu Xi (Dharma successor of Zen Master Daoqian)
Zhu Xi (name), courtesy name Yuanhui.
號晦庵。婺源人。少年不樂讀時文。因聽一尊宿談禪。直指本心。遂悟照照靈靈一著。年十八。從劉屏山游。山意其留心舉業。搜之篋中。惟大慧語錄一帙而已。熹嘗致書道謙曰。向蒙妙喜開示。從前記持文字。心識計較不得。置絲毫許在胸中。但以狗子話時時提撕。愿投一語。警所不逮。謙答曰。某二十年不能到無疑之地。后忽知非勇猛直前。便是一刀兩段。把這一念提撕。狗子話頭不要商量。不要穿鑿。不要去知見。不要強承當。熹于言下有省。有齋居誦經詩曰。端居獨無事。聊披釋氏書。暫息塵累牽。超然與道居。門掩竹林幽。禽鳴山雨余。了此無為法。身心同晏如。又曰。佛氏之學與吾儒甚相似。如雲。有物先天地。無形本寂寥。能為萬象主。不逐四時凋。樸落非他物。縱橫不是塵。山河及大地。全露法王身。看他是甚麼見識。又曰。佛家有三門。曰教．曰律．曰禪。禪家不立文字。直下識心見性。律法甚嚴。毫髮不容罪過。教有三項。曰天臺教．曰慈恩教．曰延壽教。延壽教南方無傳。其學近禪。天臺教專理會講解。慈恩教亦只是講解。吾儒若見得道理。透就自己。心上理會得。本領便是。兼得禪的講說。辨訂便是。兼得教的動繇。規矩便是。兼得律的看來。今人多言為事所奪。有妨講學。此皆是不能使船
。嫌溪曲耳。遇富貴就富貴上做工夫。遇貧賤就貧賤上做工夫。語有之。假使鐵輪頂上旋定慧圓明。終不失世間萬事顛倒迷妄。耽嗜戀著。無一不是戲劇。真不堪著眼也。瑞巖和尚每日間。常自問主人公惺惺否。又自答曰惺惺。今時學者卻不如此。
陸九淵
字子靜。金溪人。生三四歲。問其父曰。天地何所窮際。父笑而不答。遂深思至忘寢食。乾道中進士。官至知荊門軍。居象山教授。生徒數十百人。學者稱為象山先生。嘗謂。孔子攻乎異端。斯害也。已今世類。指佛老為異端。不知當孔子時。佛教未入中國。雖有老子其說。未著茍術與。吾儒不類。即是異端。非指佛老也。一日門人朱季繹云。近日異端邪說害道。使人不知本淵。曰。如何。繹曰。如禪家之學人。皆以為不可無者。又以謂形而上者。所以害道。使人不知本淵。曰。吾友且道。甚底是本。又害了吾友甚底來。自不知己之害。又烏知人之害。包顯道嘗云。人皆謂禪是人不可無者。今吾友又云害道。兩個卻好縛作一束。今之所以害道者。卻是這閑言語。又劉淳叟參禪。其友周姓者問之曰。何故舍吾儒之道而參禪淳。叟曰。譬之於手。釋氏是把鋤頭。儒者是把斧頭。所把雖不同。然卻皆是這手。我今只要就他明此手。周答曰。若如淳叟所言。我
【現代漢語翻譯】 現代漢語譯本 嫌溪曲耳：嫌棄溪水彎曲難行。 遇富貴就富貴上做工夫，遇貧賤就貧賤上做工夫：在富貴時就在富貴中修行，在貧賤時就在貧賤中修行。 語有之：俗話說。 假使鐵輪頂上旋，定慧圓明，終不失世間萬事顛倒迷妄：即使頭頂旋轉著鐵輪，定力與智慧圓滿光明，最終還是無法擺脫世間萬事的顛倒迷妄。 耽嗜戀著，無一不是戲劇，真不堪著眼也：沉溺於貪戀執著，沒有一樣不是虛假的戲碼，實在令人不忍觀看。 瑞巖和尚每日間，常自問主人公惺惺否，又自答曰惺惺：瑞巖和尚每天都會自問，『主人翁清醒嗎？』然後自己回答說，『清醒』。 今時學者卻不如此：現在的學佛之人卻不是這樣。
陸九淵（1139-1193） 字子靜，金溪人，生三四歲，問其父曰：天地何所窮際？父笑而不答，遂深思至忘寢食：陸九淵，字子靜，金溪人。三四歲時，問他的父親說：『天地在哪裡是盡頭呢？』父親笑著沒有回答，於是他便深入思考這個問題，甚至忘記了睡覺吃飯。 乾道中進士，官至知荊門軍，居象山教授，生徒數十百人，學者稱為象山先生：在宋孝宗乾道年間（1165-1173）考中進士，官做到知荊門軍。住在象山講學，學生有數百人，學者們稱他為象山先生。 嘗謂：孔子攻乎異端，斯害也：他曾經說過：『孔子批判那些不符合正道的學說，這是有危害的。』 已今世類，指佛老為異端，不知當孔子時，佛教未入中國，雖有老子其說，未著茍術與：現在的人，把佛家和道家稱為異端，卻不知道在孔子那個時代，佛教還沒有傳入中國，即使有老子的學說，也沒有形成系統的理論。 吾儒不類，即是異端，非指佛老也：我們儒家學說中不符合正道的，就是異端，不是指佛家和道家。 一日門人朱季繹云：近日異端邪說害道，使人不知本淵：有一天，他的學生朱季繹說：『最近異端邪說危害正道，使人不知道根本源頭。』 曰：如何？繹曰：如禪家之學人，皆以為不可無者，又以謂形而上者，所以害道，使人不知本淵：陸九淵問：『怎麼說？』朱季繹說：『比如禪宗的學人，都認為禪是不可或缺的，又認為探討形而上的東西，會危害正道，使人不知道根本源頭。』 曰：吾友且道，甚底是本？又害了吾友甚底來？自不知己之害，又烏知人之害：陸九淵說：『我的朋友，你說說看，什麼是根本？又危害了你什麼呢？自己都不知道自己受到的危害，又怎麼知道別人受到的危害呢？』 包顯道嘗云：人皆謂禪是人不可無者，今吾友又云害道，兩個卻好縛作一束：包顯道曾經說過：『人們都認為禪是人們不可或缺的，現在我的朋友又說禪會危害正道，這兩種說法正好可以捆在一起。』 今之所以害道者，卻是這閑言語：現在危害正道的，正是這些無用的言語。 又劉淳叟參禪，其友周姓者問之曰：何故舍吾儒之道而參禪淳叟曰：譬之於手，釋氏是把鋤頭，儒者是把斧頭，所把雖不同，然卻皆是這手：劉淳叟參禪，他的朋友周某問他說：『為什麼捨棄儒家的道而參禪呢？』劉淳叟說：『打個比方，佛家是拿著鋤頭，儒家是拿著斧頭，拿的東西雖然不同，但都是這隻手。』 我今只要就他明此手：我現在只是想通過參禪來明白這隻手。 周答曰：若如淳叟所言，我：周某回答說：『如果像你所說的，我』
【English Translation】 English version 'Disliking the winding stream': Disliking the winding and difficult path of the stream. 'When encountering wealth and nobility, work hard in wealth and nobility; when encountering poverty and lowliness, work hard in poverty and lowliness': When in wealth and nobility, cultivate within wealth and nobility; when in poverty and lowliness, cultivate within poverty and lowliness. 'As the saying goes': As the saying goes. 'Even if an iron wheel spins on the top of your head, and your samadhi and wisdom are perfect and bright, you will still not escape the upside-down delusions of the world': Even if an iron wheel spins on the top of your head, and your concentration and wisdom are complete and luminous, you will ultimately not be able to escape the inverted delusions of all things in the world. 'Indulging in cravings and attachments, none of it is not a drama, truly unbearable to look at': Indulging in cravings and attachments, nothing is not a false drama, truly unbearable to watch. 'Every day, Zen Master Ruiyan would ask himself, 'Is the master awake?' and then answer himself, 'Awake'': Every day, Zen Master Ruiyan would ask himself, 'Is the master awake?' and then answer himself, 'Awake'. 'Today's scholars are not like this': Today's Buddhist practitioners are not like this.
Lu Jiuyuan (1139-1193) Zi Zijing, a native of Jinxi. When he was three or four years old, he asked his father, 'Where are the ends of heaven and earth?' His father smiled and did not answer, so he pondered deeply to the point of forgetting to sleep and eat: Lu Jiuyuan, courtesy name Zijing, was a native of Jinxi. When he was three or four years old, he asked his father, 'Where are the ends of heaven and earth?' His father smiled and did not answer, so he pondered deeply about this question, even forgetting to sleep and eat. He became a Jinshi during the Qiandao period (1165-1173) of Emperor Xiaozong of Song, and his official position reached the Jingmen Army. He lived in Xiangshan and taught, with hundreds of students. Scholars called him Mr. Xiangshan. He once said, 'Confucius criticized those doctrines that did not conform to the orthodox path, and this is harmful': He once said, 'Confucius criticized those doctrines that did not conform to the orthodox path, and this is harmful.' 'Nowadays, people refer to Buddhism and Taoism as heterodoxies, but they do not know that in Confucius' time, Buddhism had not yet entered China. Although there was Laozi's doctrine, it had not yet formed a systematic theory': Nowadays, people refer to Buddhism and Taoism as heterodoxies, but they do not know that in Confucius' time, Buddhism had not yet entered China. Even though there was Laozi's doctrine, it had not yet formed a systematic theory. 'What does not conform to the orthodox path in our Confucian teachings is heterodoxy, not referring to Buddhism and Taoism': What does not conform to the orthodox path in our Confucian teachings is heterodoxy, not referring to Buddhism and Taoism. One day, his student Zhu Jiyi said, 'Recently, heterodox and evil doctrines are harming the Way, causing people not to know the fundamental source': One day, his student Zhu Jiyi said, 'Recently, heterodox and evil doctrines are harming the Way, causing people not to know the fundamental source.' Lu Jiuyuan asked, 'How so?' Zhu Jiyi said, 'For example, Zen practitioners all believe that Zen is indispensable, and they also believe that exploring metaphysics harms the Way, causing people not to know the fundamental source': Lu Jiuyuan asked, 'How so?' Zhu Jiyi said, 'For example, Zen practitioners all believe that Zen is indispensable, and they also believe that exploring metaphysics harms the Way, causing people not to know the fundamental source.' Lu Jiuyuan said, 'My friend, tell me, what is the fundamental source? And what has harmed you? If you do not know the harm you have suffered, how can you know the harm others have suffered?': Lu Jiuyuan said, 'My friend, tell me, what is the fundamental source? And what has harmed you? If you do not know the harm you have suffered, how can you know the harm others have suffered?' Bao Xiandao once said, 'People all say that Zen is indispensable to people, but now my friend says that Zen harms the Way. These two statements can be tied together': Bao Xiandao once said, 'People all say that Zen is indispensable to people, but now my friend says that Zen harms the Way. These two statements can be tied together.' 'What harms the Way now is these idle words': What harms the Way now is these useless words. Liu Chunsou practiced Zen, and his friend Zhou asked him, 'Why do you abandon the Confucian Way to practice Zen?' Liu Chunsou said, 'To use an analogy, the Buddhists are holding a hoe, and the Confucians are holding an axe. Although what they hold is different, it is all this hand': Liu Chunsou practiced Zen, and his friend Zhou asked him, 'Why do you abandon the Confucian Way to practice Zen?' Liu Chunsou said, 'To use an analogy, the Buddhists are holding a hoe, and the Confucians are holding an axe. Although what they hold is different, it is all this hand.' 'Now I just want to understand this hand through Zen': Now I just want to understand this hand through Zen. Zhou replied, 'If it is as you say, Chunsou, I': Zhou replied, 'If it is as you say, Chunsou, I'
只就把斧頭處明此手。不願就把鋤頭處明此手。淵曰。淳叟亦善喻。周友亦可謂善對。(心空曰。人有兩手。屈伸在我。要把鋤頭。便把鋤頭。要把斧頭。便把斧頭。何用明他。明他何用。今有病夫。兩手俱廢。蓋世明醫咸不能治。忽遇仙人來游。人間授以靈丹。還復如故。就此就彼。自然明白。淳叟亦不善喻。周亦可謂不善對。)淵嘗終日默坐。阜民一見謂曰。子以何束縛如此。淵因自吟曰。翼乎。如鴻毛遇順風。沛乎。若巨魚縱大壑。趙東山贊淵曰。儒者曰汝學似禪。佛者曰我法無是超然。獨契本心。以俟聖人。百世卒。謚文安。有詩文語錄傳世。
真德秀
字景元。浦城人。四歲受書。過目成誦。慶元中第進士。累官參知政事。世稱西山先生。儒以朱文公為宗。慨然以斯文自任。又深於禪學。嘗謂遺教經以端心正念為首。而深言持戒為智慧之本。至謂制心之道。如牧牛。如御馬。不使縱逸。去瞋止妄息欲寡求。然後繇禪定造智慧。又云。予讀楞嚴經。觀世音以聞思修為圓通第一。其曰。初于聞中入流亡所。所入既寂。動靜二相。瞭然不生。如是漸增。聞所聞盡。盡聞不住。覺所覺空。空覺極圓。空所空滅。生滅既滅。寂滅現前。若能如是。圓㧞一根。則諸根皆脫。於一彈指頃。遍歷三空。即與諸佛
【現代漢語翻譯】 現代漢語譯本：只想要用斧頭的時候就明白這隻手能用斧頭。不想要用斧頭的時候就明白這隻手能用鋤頭。淵說：『淳叟的比喻很恰當，周友的回答也可以說是很巧妙。』（心空說：『人有兩隻手，屈伸都在自己。想要用鋤頭，就用鋤頭；想要用斧頭，就用斧頭。何必去說明它？說明它有什麼用？現在有個病人，兩隻手都廢了，蓋世名醫都不能治好。忽然遇到神仙來遊人間，傳授給他靈丹妙藥，手就恢復如初。就此就彼，自然明白。淳叟的比喻並不恰當，周友的回答也可以說是不巧妙。』）淵曾經整天沉默靜坐，阜民一見到他就說：『你被什麼束縛成這樣？』淵於是吟誦道：『輕盈啊，像鴻毛遇到順風；盛大啊，像巨魚縱身於大壑。』趙東山讚揚淵說：『儒家說你的學問像禪，佛家說我的佛法沒有這樣超然，獨自契合本心，以等待聖人。』淵去世后，謚號文安。有詩文語錄傳世。
真德秀
字景元，浦城人。四歲開始讀書，看過就能背誦。慶元年間（1195-1200）考中進士。歷任官職至參知政事。世人稱他為西山先生。儒家以朱文公（朱熹）為宗師，他慨然以傳承儒家文化為己任。又精通禪學。曾經說《遺教經》以端正心念為首要，並且深刻闡述持戒是智慧的根本。甚至說控制心念的方法，就像牧牛、駕馬一樣，不讓它放縱散逸，去除嗔恨，停止妄想，減少慾望，降低需求，然後通過禪定來創造智慧。又說：『我讀《楞嚴經》，觀世音菩薩以聽聞、思考、修習為圓滿通達的第一法門。其中說：最初從聽聞中進入，使能聽的與所聽的都消失。能入的與所入的都寂滅，動與靜兩種現象，完全不產生。像這樣逐漸增進，聽的能力與所聽的境界都窮盡，窮盡了聽聞也不停留，覺悟的心與所覺悟的境界都空寂，空寂的覺悟達到極圓滿，空寂的境界也消滅。生滅的現象既然滅除，寂滅的真性就顯現出來。如果能夠這樣，圓滿地拔除一個根，那麼所有的根都能解脫。在一彈指的時間內，遍歷三界空性，就與諸佛一樣。』
【English Translation】 English version: He only needs to understand that this hand can use an axe when he wants to use an axe. He only needs to understand that this hand can use a hoe when he doesn't want to use an axe. Yuan said, 'Chun Sou's analogy is apt, and Zhou You's response can be said to be clever.' (Xin Kong said, 'People have two hands, and their bending and stretching are up to them. If you want to use a hoe, then use a hoe; if you want to use an axe, then use an axe. Why bother explaining it? What's the use of explaining it? Now there is a sick man whose hands are crippled, and the greatest doctors in the world cannot cure him. Suddenly, an immortal comes to visit the human world and gives him a miraculous pill, and his hands are restored to their original state. This and that are naturally understood. Chun Sou's analogy is not apt, and Zhou's response can be said to be not clever.') Yuan once sat in silence all day long, and Fu Min said to him upon seeing him, 'What binds you like this?' Yuan then recited, 'Lightly, like a feather meeting a favorable wind; grandly, like a giant fish plunging into a great ravine.' Zhao Dongshan praised Yuan, saying, 'Confucians say your learning is like Chan (Zen), Buddhists say my Dharma (teachings) has no such transcendence, uniquely attuned to the original mind, awaiting the sage.' Yuan passed away and was posthumously named Wen An. His poems, writings, and recorded sayings have been passed down through the generations.
Zhen Dexiu
Zi (style name) Jingyuan, a native of Pucheng. He began reading at the age of four and could recite what he had read. During the Qingyuan period (1195-1200), he passed the Jinshi (highest-level) imperial examination. He successively held official positions up to the rank of Associate Privy Councilor. He was known as Mr. Xishan by the world. The Confucian school took Zhu Wengong (Zhu Xi) as its master, and he resolutely took it upon himself to inherit Confucian culture. He was also well-versed in Chan (Zen) Buddhism. He once said that the Yijiao Jing (Sutra of the Buddha's Last Teaching) takes rectifying the mind and thought as the most important thing, and profoundly expounds that upholding the precepts is the foundation of wisdom. He even said that the method of controlling the mind is like herding cattle or driving horses, not allowing it to be unrestrained and dissipated, removing anger, stopping delusions, reducing desires, and lowering demands, and then creating wisdom through Chan ding (Zen meditation). He also said: 'I read the Lengyan Jing (Surangama Sutra), in which Guanshiyin (Avalokitesvara) Bodhisattva takes hearing, thinking, and practicing as the first method of perfect penetration. It says: Initially, entering from hearing, causing both the hearer and the heard to disappear. The enterer and the entered are both extinguished, and the two phenomena of movement and stillness are completely unproduced. Gradually increasing in this way, the ability to hear and the realm of what is heard are both exhausted, and even exhausting hearing does not stop there. The awakened mind and the realm of what is awakened are both empty, and the emptiness of awakening reaches perfect completeness, and the realm of emptiness is also extinguished. Since the phenomena of arising and ceasing are extinguished, the true nature of stillness and extinction manifests. If one can do this, perfectly uprooting one root, then all the roots can be liberated. In the time it takes to snap one's fingers, one can traverse the three realms of emptiness and be the same as all the Buddhas.'
無異矣。又讀金剛經至四果。乃廢經而嘆曰。須陀洹所證。則觀世音所謂初于聞中。入流亡所者耶。入流非有法也。惟不入六塵。安然常住。斯入流矣。至於斯陀含名一往來。而實無往來。阿那含名為不來。而實無不來。蓋往則入塵。來則返本。斯陀含雖能來矣。而未能無往。阿那含非徒不往。而亦無來。至阿羅漢。則往來意盡。無法可得。然則名雖四果。實一法也。但歷三空。有淺深之異耳。又䟦蓮經普門品曰。予自少讀普門品。雖未能深解其義。然嘗以意測之。昔唐李文公問藥山儼禪師。如何是惡風吹船。飄落鬼國。師曰。李翱小子。問此何為。文公惕然怒形於色。師笑曰。發此瞋恚心。便是黑風吹船。飄入鬼國也。吁藥山可謂善啓發人矣。以是推之。則知利慾熾然。即是火坑。貪愛沉溺。便是苦海。一念清凈。烈焰成池。一念儆覺。船到彼岸。災患纏縛。隨處而安。我無怖畏。如械自脫。惡人侵凌。待他橫逆。我無忿嫉。如獸自奔。讀此經者。作如是觀。則知補陀大士。真實為人。非浪語也。(黑風吹船是于頔事)
贊曰。紫陽闢佛。人爭效顰。殊不知紫陽見地雖未直捷。而平生問學靡不暗通佛理。況最初入道。原得之禪門。而晚年又有六祖真聖人之嘆。則非闢佛。乃辟其舍自心佛而外求有相佛者也。陸
【現代漢語翻譯】 現代漢語譯本： 沒有什麼不同。又讀《金剛經》至四果（須陀洹、斯陀含、阿那含、阿羅漢）。於是放下經書感嘆道：『須陀洹（梵文：Srotāpanna，入流果）所證悟的，就是觀世音（梵文：Avalokiteśvara）菩薩所說的最初從聽聞中，進入法流而忘卻主客體嗎？進入法流並非實有之法，只是不入六塵（色、聲、香、味、觸、法），安然常住，這就是入流了。至於斯陀含（梵文：Sakṛdāgāmin，一來果），名為一往一來，而實際上沒有往來；阿那含（梵文：Anāgāmin，不還果），名為不來，而實際上沒有不來。因為往就是入塵，來就是返本。斯陀含雖然能來，但還不能無往；阿那含不僅不往，而且也沒有來。到了阿羅漢（梵文：Arhat，無學果），那麼往來的意念都已斷盡，無法可以執取。既然如此，那麼名義上雖有四果，實際上只是一種法，只不過經歷三空（我空、法空、空空）的程度有深淺的差異罷了。』 又閱讀《蓮經·普門品》后跋文說：『我從小就讀《普門品》，雖然未能深刻理解其中的含義，但曾經用自己的理解來揣測它。過去唐朝（公元618年-907年）的李文公（李翱）問藥山儼禪師：『什麼是惡風吹船，飄落鬼國？』藥山禪師說：『李翱小子，問這個做什麼？』李文公頓時變色，怒形於色。藥山禪師笑著說：『發這嗔恚心，便是黑風吹船，飄入鬼國了。』唉，藥山禪師真可謂善於啓發人啊！由此推論，就知道利慾熾盛，就是火坑；貪愛沉溺，便是苦海；一念清凈，烈焰化為清池；一念警覺，船便到達彼岸。災患纏繞束縛，隨處而安，我就沒有怖畏，如同枷鎖自己脫落；惡人侵凌，等待他的橫逆，我沒有忿恨嫉妒，如同野獸自己奔離。讀這部經的人，作這樣的觀想，就知道補陀（梵文：Potalaka）大士（觀世音菩薩），是真實為人，不是隨便說說而已。』（黑風吹船說的是于頔的事） 讚語說：『朱熹（號紫陽）排斥佛教，人們爭相效仿。卻不知道朱熹的見地雖然不夠直接了當，但平生問學沒有不暗通佛理的。況且最初入道，原本得益於禪門，而晚年又有六祖（慧能）是真聖人的讚歎。那麼他不是排斥佛教，而是排斥那些捨棄自心之佛而向外尋求有相之佛的人啊！』陸九淵
【English Translation】 English version: There is no difference. Further reading the Diamond Sutra to the Four Fruits (Sotāpanna, Sakṛdāgāmin, Anāgāmin, Arhat), he then put down the scripture and sighed: 'What Sotāpanna (Sanskrit: Srotāpanna, Stream-enterer) realizes is what Avalokiteśvara (Sanskrit: Avalokiteśvara) Bodhisattva speaks of as initially entering the stream of Dharma through hearing and forgetting the subject and object? Entering the stream is not a real Dharma; it is simply not entering the six dusts (form, sound, smell, taste, touch, dharma) and abiding peacefully and constantly. This is entering the stream. As for Sakṛdāgāmin (Sanskrit: Sakṛdāgāmin, Once-returner), it is called once coming and going, but in reality, there is no coming and going; Anāgāmin (Sanskrit: Anāgāmin, Non-returner), it is called not coming, but in reality, there is no not coming. Because going is entering the dust, and coming is returning to the origin. Although Sakṛdāgāmin can come, he cannot be without going; Anāgāmin not only does not go, but also does not come. As for Arhat (Sanskrit: Arhat, Worthy One), then the intention of coming and going is exhausted, and no Dharma can be grasped. Since this is the case, although there are four fruits in name, in reality, it is only one Dharma, but the degree of experiencing the three emptinesses (emptiness of self, emptiness of Dharma, emptiness of emptiness) has differences in depth.' Also, after reading the Universal Gate Chapter of the Lotus Sutra, he wrote: 'I have read the Universal Gate Chapter since I was young, although I have not been able to deeply understand its meaning, but I have tried to speculate on it with my own understanding. In the past, Li Wengong (Li Ao) of the Tang Dynasty (618-907 AD) asked Zen Master Yaoshan Yan: 'What is an evil wind blowing a boat, drifting into the land of ghosts?' Zen Master Yaoshan said: 'Young Li Ao, what are you asking this for?' Li Wengong suddenly changed color and showed anger on his face. Zen Master Yaoshan smiled and said: 'Generating this anger is the black wind blowing the boat, drifting into the land of ghosts.' Alas, Zen Master Yaoshan can be said to be good at enlightening people! From this, we know that the burning desire for profit is the pit of fire; the drowning in greed and love is the sea of suffering; a moment of purity, the raging flames turn into a clear pool; a moment of vigilance, the boat reaches the other shore. Calamities entangle and bind, be at peace wherever you are, and I have no fear, as if the shackles have fallen off by themselves; evil people invade, wait for their adversity, I have no anger or jealousy, as if the beasts have run away by themselves. Those who read this sutra, make such contemplation, and they will know that the Great Being of Potalaka (Avalokiteśvara Bodhisattva) is truly for people, not just talking casually.' (The black wind blowing the boat refers to the affairs of Yu Di) The eulogy says: 'Zhu Xi (named Ziyang) rejected Buddhism, and people competed to imitate him. But they do not know that although Zhu Xi's views were not straightforward, he had a thorough understanding of Buddhist principles in his lifelong learning. Moreover, he initially benefited from the Chan school, and in his later years, he praised the Sixth Patriarch (Huineng) as a true sage. So he is not rejecting Buddhism, but rejecting those who abandon the Buddha of their own mind and seek the Buddha with form externally!' Lu Jiuyuan
象山渾身是禪。真西山全體是教。三公之於佛門。雖隱顯讚揚不同。而極力崇護則一。雖然向上一著。猶未夢見在。
放牛居士(無門開禪師法嗣)
放牛余居士。古杭人。宋淳祐間。參無門開道者。豁然大悟。嘗曰。佛法如海皆。從細流而入。如人破竹。才透一節。其餘皆迎刃而解。不勞餘力。予自小便有此志。參訪名人。與諸方禪者。打一世口鼓。自謂佛法止如此。便都放倒了。后參無門開公佛眼禪師。凡開口。便被他劈面門截住。連道不是。不是。退而思之。許多年下工夫。豈無歡喜處也。曾零零碎碎悟來。終不服無門。道不是。不是。及見臭庵。遂叩之。吾師得無門甚麼見解。敢對人天顛倒是非。臭庵曰。我在無門座下。無法可得。無道可傳。只得兩個字。予問。兩字如何說。曰。不是。不是。予因此而知。無門老人為人處。一點惡水不曾輕灑著人。予雖不敏。被臭庵連狀領過。抱屈不少。因述是非關曰。直指人心。見性成佛。迴光返照。迥絕遮攔。才擬思量。白雲萬里。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。作么生透。且看安吉州沈道婆問。有因果否。曰。有。曰。參學人實無悟處。師家故言不是。有因果否。曰。佛法不順人情。豈無因果。百丈錯答
【現代漢語翻譯】 現代漢語譯本： 陸九淵（象山）渾身上下都充滿了禪意。真德秀（西山）的全部思想都體現了儒家的教義。他們二人與佛教的關係，雖然表面上讚揚和推崇的方式有所不同，但都極力地維護和支援佛教這一點卻是一致的。雖然如此，他們在對佛教的最高境界的理解上，恐怕還沒有入門。
放牛居士（無門開禪師的法嗣）
放牛余居士，是古杭州人。南宋淳祐年間（1241-1252年）參拜無門開道者，從而豁然大悟。他曾經說過：『佛法就像大海一樣，所有的水流都從細小的溪流匯入。就像人劈竹子一樣，只要劈開一節，其餘的竹節都會迎刃而解，不需要花費額外的力氣。』我從小就立下了這樣的志向，參訪各地的名人，與各地的禪師辯論，自認為佛法不過如此，便全部否定了。後來參拜無門開公佛眼禪師，每次開口，都被他劈頭蓋臉地截住，連續說『不是，不是』。退而思之，這麼多年下的功夫，難道就沒有值得高興的地方嗎？曾經零零碎碎地有所領悟，但始終不服氣無門禪師說『不是，不是』。等到見到臭庵禪師，便請教他：『我的老師無門禪師有什麼見解，竟敢對人天顛倒是非？』臭庵禪師說：『我在無門禪師座下，無法可得，無道可傳，只得到兩個字。』我問：『哪兩個字？』臭庵禪師說：『不是，不是。』我因此而明白，無門老人待人處事，一點壞水都不曾輕易地潑到別人身上。我雖然不敏，也被臭庵禪師連帶著批評了一番，心中頗為委屈。』因此寫下了《是非關》：『直指人心，見性成佛，迴光返照，迥絕遮攔。才剛開始思量，就如同白雲萬里。逢人就品評，遇事就妄加評論。重古輕今，貴耳賤目。任憑他人猜測，沉吟不決，還未入門。想要看清是非關在哪裡，該如何才能看透？』且看安吉州沈道婆問：『有因果嗎？』禪師回答：『有。』沈道婆說：『參學的人實在沒有領悟之處，師父才故意說沒有因果。』禪師回答：『佛法不順應人情，怎麼會沒有因果？』百丈禪師回答錯了。
【English Translation】 English version: Lu Jiuyuan (Xiangshan) was full of Zen. Zhen Dexiu (Xishan) embodied the teachings of Confucianism. Their relationship with Buddhism, although differing in their overt praise and promotion, was united in their strong protection and support. However, they probably hadn't even scratched the surface of understanding Buddhism's highest state.
Layman Fang Niu (a Dharma heir of Zen Master Wumen Kai)
Layman Fang Niu Yu was from ancient Hangzhou. During the Chunyou period (1241-1252) of the Southern Song Dynasty, he visited the Daoist Wumen Kai and attained sudden enlightenment. He once said, 'The Buddha-dharma is like the sea, all streams flow into it. Like splitting bamboo, once you split one section, the rest will be easily solved without extra effort.' I have had this aspiration since I was young, visiting famous people everywhere and debating with Zen masters from all directions, thinking that the Buddha-dharma was nothing more than this, and then I denied it all. Later, I visited Zen Master Foyan of Wumen Kai, and every time I opened my mouth, I was immediately interrupted and told 'No, no.' Thinking back, after so many years of effort, shouldn't there be something to be happy about? I had some fragmented understandings, but I was never convinced by Zen Master Wumen's 'No, no.' When I met Zen Master Chou'an, I asked him, 'What understanding did my teacher Wumen have that he dared to reverse right and wrong before humans and gods?' Zen Master Chou'an said, 'Under Wumen's seat, there is no Dharma to be obtained, no Dao to be transmitted, only two words.' I asked, 'What two words?' Zen Master Chou'an said, 'No, no.' Because of this, I understood that the old man Wumen never lightly splashed a drop of bad water on others. Although I am not clever, I was also criticized by Zen Master Chou'an, and I felt quite wronged.' Therefore, he wrote 'The Gate of Right and Wrong': 'Directly pointing to the human mind, seeing one's nature and becoming a Buddha, reflecting inward, completely cutting off obstacles. As soon as you start thinking, it's like ten thousand miles of white clouds. Criticizing people when you meet them, making arbitrary comments when you encounter things. Valuing the past and belittling the present, valuing what you hear and despising what you see. Let others guess, hesitating and undecided, not even entering the gate. If you want to see where the Gate of Right and Wrong is, how can you see through it?' And see, Shen Daopo of Anji Prefecture asked, 'Is there karma?' The Zen master replied, 'Yes.' Shen Daopo said, 'Students really have no understanding, so the master deliberately says there is no karma.' The Zen master replied, 'The Buddha-dharma does not conform to human feelings, how can there be no karma?' Baizhang Zen Master answered incorrectly.
一轉語。五百生墮野狐。佛說一切法。為度一切心。我無一切心。何用一切法。曰。是非關有幾句。曰。有四句。曰。四句樣么生。舉曰。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。若得離此四句。始見本地風光。曰。我離得否。曰。你離不得。曰。人人有分。我何離不得。曰。嫁雞逐雞飛。嫁狗隨狗走。曰。如何是本地風光。曰。月子灣灣照幾州。幾人歡樂幾人愁。曰。不問這個風光。曰。問那個本地風光。曰。無男女相底。曰。既無男女相底。問甚是非關。曰。別有向上事也無。曰。有。曰。如何是向上事。曰。馬蝗丁住鷺鶿腳。你上天時我上天。
王日休
字虛中。號龍舒居士。端靜簡潔。博極經史。一日捐之曰。是皆業習。非究竟法。吾其為西方之歸。自是精進唸佛。年六十。布衣蔬食。日課千拜。夜分乃寢。作凈土文勸世。將卒。三日前遍別親識。有此後不復再見之語。至期讀書罷。如常禮念。忽厲聲稱阿彌陀佛。唱言。佛來迎我。屹然立化。如植木然。邦人有夢二青衣引向西行者。自是家家供事。云蓮師。贊曰。龍舒勸發西方最為激切。懇到非徒言之。亦𠃔蹈之。至於臨終之際。殊勝奇特。照耀千古。嗚呼。豈非凈土聖賢入廛垂手者耶
。
贊曰。甚矣。參禪之難。不難於口鼓。而難於心悟也。昔香嚴參溈山。問一答十。問十答百。山皆不許。一日山謂曰。不問汝平生學解。汝未出胞胎時本分事。道將一句來。嚴茫然無對。后因擊竹省悟。遂遙禮山曰。和尚大悲。恩逾父母。當時若為我說卻。何有今日事耶。放牛居士與諸方打一世口鼓。及參無門開口。便道不是。復見臭庵。始豁然得自在法門。今是非關現在口鼓耶。心悟耶。咦。爛泥里有刺。
又贊曰。是非關千波競起。凈土文一亙晴空。且道兩者是同是別。若道是同。顢頇佛性。儱侗真如。若道是別。徐六擔板。各見一邊。恁么也不得。不恁么也不得。恁么不恁么總不得。畢竟如何。看取其下注腳。
宋濂(千巖元長禪師法嗣)
宋濂。金華人。母夢一異僧。手寫華嚴經來謂母曰。吾乃永明延壽。愿假一室。以終此卷。覺已。濂即生。因名曰壽。后更名濂。字景濂。別號無相居士。六歲日記二千餘言。九歲能詩。入青蘿山。三閱大藏。嘗往謁千巖元長。長吐言如奔雷。濂欲屈之。相與詰難。數千言不契而退。越二年。又謁長。長曰。聞君閱盡一大藏經。有諸。曰。然。曰。君耳閱乎。抑目觀也。曰。亦目觀耳。曰。使目之能觀者。君謂誰耶。濂揚眉向之。於是相視一笑
【現代漢語翻譯】 現代漢語譯本： 讚語說：參禪的困難，太大了！不在於口頭上的辯論，而在於內心的領悟。從前香嚴參訪溈山（溈山，人名），問一答十，問十答百，溈山（溈山，人名）都不認可。一天，溈山（溈山，人名）對他說：『我不問你平生所學的知識見解，你未出母胎時的本來面目，說一句來。』香嚴茫然無對。後來因為敲擊竹子而醒悟，於是遙拜溈山（溈山，人名）說：『和尚大慈大悲，恩情超過父母。當時如果為我說破，哪裡有今天的頓悟呢？』放牛居士與各處的人辯論了一輩子，等到參訪無門（無門，人名）開口，便說不是。又見到臭庵（臭庵，人名），才豁然得到自在法門。現在這與口頭辯論有關嗎？與內心的領悟有關嗎？唉！爛泥里也有刺。
又讚語說：是非之爭如千波競起，凈土之說如晴空萬里。那麼，這兩者是相同還是不同呢？如果說是相同，那就是糊塗佛性，含糊真如。如果說是不同，那就是像徐六（徐六，人名）一樣固執己見，各執一端。這樣也不行，那樣也不行，這樣那樣都不行。到底如何呢？看看下面的註解。
宋濂（千巖元長禪師法嗣）
宋濂（宋濂，人名），金華人。他的母親夢見一位奇異的僧人，手寫《華嚴經》來對她說：『我乃永明延壽（永明延壽，人名），希望借一間屋子，來完成這部經卷。』醒來后，宋濂（宋濂，人名）就出生了，因此起名叫壽。後來改名叫濂（濂，人名），字景濂（景濂，人名），別號無相居士。六歲時每天能記住兩千多字，九歲能寫詩。進入青蘿山，閱讀了三遍大藏經。曾經去拜訪千巖元長（千巖元長，人名），元長（元長，人名）說話像奔雷一樣。宋濂（宋濂，人名）想要駁倒他，相互詰問辯難，說了幾千字，意見不合而退。過了兩年，又去拜訪元長（元長，人名）。元長（元長，人名）說：『聽說你閱讀完了全部的大藏經，有這回事嗎？』回答說：『是的。』元長（元長，人名）說：『你是用耳朵聽的呢，還是用眼睛看的呢？』回答說：『是用眼睛看的。』元長（元長，人名）說：『那麼，使眼睛能夠觀看的是誰呢？』宋濂（宋濂，人名）揚起眉毛看著他，於是兩人相視一笑。
【English Translation】 English version: The eulogy says: How difficult it is to practice Chan (Chan, means Zen)! It is not difficult in verbal debate, but difficult in mental enlightenment. In the past, Xiangyan (Xiangyan, a name) visited Weishan (Weishan, a name), answering ten questions for every one asked, and a hundred for every ten. Weishan (Weishan, a name) did not approve of any of them. One day, Weishan (Weishan, a name) said to him: 'I am not asking about your lifelong learning and understanding. Tell me a sentence about your original state before you were born.' Xiangyan (Xiangyan, a name) was at a loss for words. Later, he was enlightened by the sound of striking bamboo, and he bowed to Weishan (Weishan, a name) from afar, saying: 'Venerable Monk, your great compassion is greater than that of my parents. If you had told me directly at that time, how could there have been today's enlightenment?' Layman Fangniu (Layman Fangniu, a name) debated with people from all directions for a lifetime. When he visited Wumen (Wumen, a name) and opened his mouth, he said it was not. After seeing Chou'an (Chou'an, a name), he suddenly attained the Dharma gate of freedom. Is this related to verbal debate now? Is it related to mental enlightenment? Alas! There are thorns in the mud.
Another eulogy says: The disputes of right and wrong are like a thousand waves rising, while the Pure Land teachings are like a clear sky for ten thousand miles. So, are these two the same or different? If you say they are the same, that is confusing Buddha-nature and vague True Thusness. If you say they are different, that is like Xu Liu (Xu Liu, a name) stubbornly holding onto one side. Neither is right, nor is the other right, neither this nor that is right. What is it after all? Look at the footnote below.
Song Lian (Successor of Chan Master Qianyan Yuanchang)
Song Lian (Song Lian, a name), a native of Jinhua. His mother dreamed of an extraordinary monk who came to her with a handwritten Avatamsaka Sutra, saying: 'I am Yongming Yanshou (Yongming Yanshou, a name). I wish to borrow a room to complete this scroll.' Upon waking, Lian (Lian, a name) was born, so he was named Shou. Later, he changed his name to Lian (Lian, a name), with the courtesy name Jinglian (Jinglian, a name), and the alias Wuxiang Layman. At the age of six, he could memorize more than two thousand words a day, and at the age of nine, he could write poetry. He entered Qingluo Mountain and read the entire Tripitaka three times. He once visited Qianyan Yuanchang (Qianyan Yuanchang, a name), whose words were like thunder. Lian (Lian, a name) wanted to refute him, and they questioned and debated each other, speaking thousands of words, but they disagreed and he retreated. Two years later, he visited Yuanchang (Yuanchang, a name) again. Yuanchang (Yuanchang, a name) said: 'I heard that you have read the entire Tripitaka, is that so?' He replied: 'Yes.' Yuanchang (Yuanchang, a name) said: 'Did you listen with your ears, or did you see with your eyes?' He replied: 'I saw with my eyes.' Yuanchang (Yuanchang, a name) said: 'Then, who is it that enables the eyes to see?' Lian (Lian, a name) raised his eyebrows and looked at him, and then they smiled at each other.
。長初答濂書曰。前日承一宿山中。今日有書來報云云。無明讀一過。不覺失笑。笑個什麼。笑景濂坐井觀天。又如貧兒拾得錫。說與人要作銀子賣。只是自不識貨。教別人不識貨。則不可。何以故。景濂嘗在塵勞聲色境界中。輥得爛骨地熟了。思量計較文字語言。弄聰明。業識多了。乍聞吾輩說一個放下。可以做寂靜工夫。透脫生死。暫時起一念厭離心。回頭乃見無思量．無語言處。便錯認作法身。喻如玲瓏八面窗。喻如須彌山。言說不得。這個只是暫時岐路。如何便罵得。佛讚得。祖讚得。無明耶。贊罵。憎愛心不除。但增長我見。我見未忘。目前只見別人過失。不知自家過失。要成辦透脫生死大事。難矣。景濂果欲辦這件事。只向無思量無言語處。便好仔細推窮。不用說向人驀。忽命根斷。偷心絕。絕後更蘇。欺君不得。卻來求印可亦不遲。他日又答書曰。承敘。自幼讀佛書。領其要旨。出入有無空假中。中至於中。且不有。有無何在。三復斯言。此今之士夫。執有執無。離邊離中。分彼此。儒釋之異如左右。儒釋一貫者。能有幾人。人言為不虛矣。張無盡云。余因學佛。然後知儒。古德云。居無為界中。不斷滅有為之法。居有為界中。不分別無為之相。暗合道妙。不易。不易。審如是。則有為底便是無為底。
【現代漢語翻譯】 現代漢語譯本： 長初在回覆濂的信中說：『前些天承蒙您邀請在山中住了一晚，今天就有信來告知等等。』我把信讀了一遍，不禁失笑。笑什麼呢？笑景濂如同坐在井底看天，又像窮人撿到錫，告訴別人要當銀子賣。只是自己不識貨，教別人不識貨，那就不對了。為什麼呢？景濂曾經在塵世的喧囂和聲色犬馬中，打滾得爛熟，思量計較文字語言，賣弄聰明，業識太多了。乍一聽我們說一個『放下』，可以做寂靜的功夫，透脫生死，暫時生起一念厭離心。回頭看見那無思量、無語言之處，便錯誤地認為那是法身。比如玲瓏八面窗，比如須彌山，言說不得。這只是暫時的歧路，怎麼能隨便罵呢？佛讚歎得，祖師讚歎得，是無明嗎？讚歎或謾罵，憎恨或喜愛，這些心念不去除，只會增長我見。我見未忘，眼前只見別人的過失，不知自己的過失。要成就透脫生死的大事，難啊！景濂如果真想辦這件事，只向那無思量、無言語之處，好好地推敲窮究。不用向人炫耀，忽然命根斷絕，偷心泯滅，泯滅之後又能復甦，欺騙不了自己。到那時再來求印證也不遲。 他日又在回信中說：『承蒙您敘述，自幼讀佛書，領會其中的要旨，出入于有無空假之中，中道至於中道，且不執著于有。有與無又在哪裡呢？』反覆思考這些話，如今的士大夫，執著于有，執著于無，偏離兩邊，偏離中道，分別彼此，認為儒釋的差異如同左右。能將儒釋融會貫通的人，又能有幾個呢？人說的話不是虛假的。張無盡說：『我因為學佛，然後才瞭解儒。』古德說：『居於無為的境界中，不斷滅有為的法；居於有為的境界中，不分別無為的相。』暗合道妙，不容易啊！不容易啊！如果真是這樣，那麼有為的根本就是無為的根本。
【English Translation】 English version: Changchu replied to Lian's letter, saying: 'I was fortunate to spend a night in the mountains the other day, and today I received a letter informing me of such and such.' After reading the letter once, I couldn't help but laugh. What was I laughing at? I was laughing at Jinglian, who was like sitting in a well and looking at the sky, or like a poor man who picked up tin and told others he wanted to sell it as silver. He simply doesn't recognize the goods himself, and it's wrong to teach others to not recognize the goods. Why? Jinglian has been rolling around in the noise and sensual pleasures of the world, so familiar with it that he's rotten to the core, pondering and calculating words and language, showing off his cleverness, with too much karmic consciousness. When he suddenly hears us talking about 'letting go,' about cultivating stillness, about transcending birth and death, he temporarily generates a thought of aversion. When he turns around and sees that place of no thought and no language, he mistakenly takes it to be the Dharmakaya (法身). It's like a delicate eight-sided window, like Mount Sumeru (須彌山), which cannot be described in words. This is just a temporary fork in the road, how can you casually scold it? The Buddha praises it, the Patriarchs praise it, is it ignorance? Praising or scolding, hating or loving, if these thoughts are not removed, they will only increase self-attachment. If self-attachment is not forgotten, one only sees the faults of others and does not know one's own faults. It is difficult to accomplish the great matter of transcending birth and death! If Jinglian really wants to accomplish this matter, he should carefully investigate and exhaustively explore that place of no thought and no language. There's no need to show off to others, suddenly the root of life is cut off, the thieving mind is extinguished, and after extinction it can be revived, you cannot deceive yourself. It won't be too late to seek endorsement then. Another day, he replied in a letter: 'Thank you for your narration, I have been reading Buddhist books since I was young, understanding their essence, entering and exiting existence, non-existence, emptiness, and illusion, the Middle Way reaching the Middle Way, and not being attached to existence. Where are existence and non-existence?' Repeatedly contemplating these words, the scholars of today are attached to existence, attached to non-existence, deviating from both sides, deviating from the Middle Way, distinguishing between each other, thinking that the difference between Confucianism and Buddhism is like left and right. How many people can integrate Confucianism and Buddhism? People's words are not false. Zhang Wujin said: 'I learned about Confucianism after studying Buddhism.' An ancient master said: 'Dwelling in the realm of non-action, without cutting off the laws of action; dwelling in the realm of action, without distinguishing the characteristics of non-action.' It secretly accords with the wonderfulness of the Tao, not easy! Not easy! If it is really like this, then the root of action is the root of non-action.
左右已百了千當。何處更有身心之慮。未祛事物之來未息。又何處更有真實工夫可做。而後出離有為。了生死大事耶。只如左右未動念。未操觚拂紙。未陳一言。及寫在紙上。了是有為。是無為。是生。是死。是生死法。是出生死法。這些子直是誵訛。故孔子謂子路曰。未知生。焉知死。孔子底說話。莫道子路不知落處。盡大地人。都不知落處。豈不見黃山谷訪死心。死心云。我有一問問公。公試答看。彼此燒作一堆灰。在甚處相見。山谷茫然。后參晦堂。示吾無隱。乎爾一言。聞桂花香。打破漆桶。鼻孔撩天。大丈夫欲成辦個事。自有個般時節。山谷雖是一塊精金。須是死心。晦堂作家。爐鞴惡辣。鉗錘始得。這一隊漢。若到無門明下。更須一一勘過。何也。不是弄潮人。休入洪波里。濂又嘗慕楚石琦。參見護龍河。相與談玄。因出剩語一編求正。琦覽已。嘆曰。不意儒者所造直至於此。善自護持。濂初見 太祖。即勸不嗜殺人。及佐 太祖定太平。興禮樂。靡不原本一大事因緣。而佛法遂賴以重光。夔江坐脫。后百餘年。有見之終南山者。文集八十二卷。撰塔銘三十餘篇。堪續傳燈。嘗作永明。贊曰。我與導師有宿因。般若光中無去來。今觀遺像重作禮。忽悟三世瞭如幻。靈山一會猶儼然。愿證如如大圓智。
贊曰。蓮池本師頌云。至人無己。妙應斯圓。一鏡虛明。萬象畢現。以此知宋文憲真不可測地位中人也。公方墮地時。母夢異僧。手寫華嚴而曰。我乃永明延壽。愿假一室以終此卷。噫。豈真䑛筆和墨。然後謂之寫經。蓋永明傳佛心印以後。一生行華嚴行。而殘燈欲燼之時。菩薩度生尤急。則昔現比丘。今現宰官。昔現拄杖缽囊。今現淫坊酒肆。正華嚴事事無礙法界耳。或者以善公血書之事。當之誤矣。雖然塵剎無盡。眾生無盡。寫經無盡。而此假室以終卷者亦無盡。
青蓮居士對
居士分燈錄下卷(終)
分燈錄補遺
呂巖真人(黃龍誨機禪師法嗣)
呂巖。字洞賓。京兆人也。唐末。三舉不第。偶于長安酒肆遇鐘離權。授以延命術。自爾人莫之究。嘗游廬山歸宗。書鐘樓壁曰。一日清閒自在身。六神和合報平安。丹田有寶休尋道。對境無心莫問禪。未幾道經黃龍山。睹紫雲成蓋。疑有異人。乃入謁。值誨機禪師擊鼓升堂。機見知是呂公也。欲誘而進厲聲曰。座傍有竊法者。巖毅然出曰。雲水道人。機曰。忽遇云盡水乾時如何。巖無對。求代語。巖如前問機曰。黃龍出現。巖曰。一粒粟中藏世界。半升鐺內煮山川。且道此意如何。機指曰。這守尸鬼。巖曰。爭奈囊有長生不死藥
【現代漢語翻譯】 現代漢語譯本： 讚語說：蓮池大師讚頌說，『至人沒有自我，奇妙的應化圓滿無礙。如同一面明亮的鏡子，萬象都清晰地顯現。』由此可知宋文憲（指宋祁）真是不可測度的地位中的人啊。當他剛出生時，他的母親夢見一位奇異的僧人，手寫《華嚴經》並說：『我乃永明延壽（指永明延壽禪師），愿借一室來完成此卷。』唉！難道真的只有舔筆和墨，然後才叫做寫經嗎？永明（指永明延壽禪師）傳佛心印以後，一生奉行華嚴行，而當殘燈將要熄滅的時候，菩薩度化眾生就更加急迫。那麼，過去示現比丘，現在示現宰官；過去示現拄杖缽囊，現在示現淫坊酒肆，這正是華嚴事事無礙的法界啊。或許有人把善公（指王安石）**的事情，當作是他的過失，那就錯了。雖然塵剎無盡，眾生無盡，寫經無盡，而這借一室以完成經卷的事情，也是無盡的。
青蓮居士（指釋蓮池）對
《居士分燈錄》下卷（終）
《分燈錄補遺》
呂巖真人（黃龍誨機禪師法嗣）
呂巖，字洞賓，京兆（今陜西西安）人。唐朝末年，多次參加科舉考試都沒有考中。偶然在長安的酒館裡遇到鐘離權（八仙之一），鐘離權傳授給他延年益壽的法術。從此以後，人們就不知道他的去向了。他曾經遊覽廬山的歸宗寺，在鐘樓的墻壁上題寫道：『一日清閒自在身，六神和合報平安。丹田有寶休尋道，對境無心莫問禪。』不久之後，他路過黃龍山，看到紫色的雲彩形成傘蓋的形狀，懷疑有奇異的人。於是進入寺廟拜見。正趕上誨機禪師擊鼓升座說法。誨機禪師一看就知道是呂洞賓。想要引導他，厲聲說道：『座位旁邊有偷法的人。』呂巖毅然走出來說：『雲水道人。』誨機禪師問：『忽然遇到云消散水乾涸的時候怎麼辦？』呂巖無言以對，請求誨機禪師代為回答。呂巖像先前一樣提問，誨機禪師說：『黃龍出現。』呂巖說：『一粒粟中藏世界，半升鐺內煮山川。且說這個意思如何？』誨機禪師指著他說：『這守尸鬼。』呂巖說：『爭奈囊有長生不死藥（指有長生不老的藥又怎麼樣呢）？』
【English Translation】 English version: A eulogy says: The Venerable Lianchi (referring to Master Lianchi) praised, 'The perfect being is without self, and the wondrous responses are complete and unobstructed. Like a clear mirror, all phenomena are clearly reflected.' From this, we know that Song Wenxian (referring to Song Qi) is truly a person of immeasurable status. When he was just born, his mother dreamed of an extraordinary monk who was hand-copying the Avatamsaka Sutra (Flower Garland Sutra) and said, 'I am Yongming Yanshou (referring to Chan Master Yongming Yanshou), and I wish to borrow a room to complete this scroll.' Alas! Is it really only when one licks the brush and ink that it is called copying the sutra? After Yongming (referring to Chan Master Yongming Yanshou) transmitted the mind-seal of the Buddha, he practiced the Avatamsaka practice throughout his life, and when the dying lamp was about to go out, the Bodhisattva's salvation of sentient beings became even more urgent. Then, in the past, he manifested as a bhiksu (monk), and now he manifests as a prime minister; in the past, he manifested as a staff and alms bowl, and now he manifests as brothels and taverns. This is precisely the unobstructed dharmadhatu (realm of reality) of the Avatamsaka where all things are without hindrance. Perhaps some people consider the affairs of Shan Gong (referring to Wang Anshi)** as his fault, then they are mistaken. Although the dust realms are endless, sentient beings are endless, and copying sutras is endless, the borrowing of a room to complete the scroll is also endless.
Qinglian Jushi (referring to Shi Lianchi) responds
The Lower Volume of Jushi Fendeng Lu (The Layman's Record of Lamp Transmission) (End)
Supplement to Fendeng Lu (Record of Lamp Transmission)
Immortal Lu Yan (Dharma Successor of Chan Master Huiji of Huanglong)
Lu Yan, styled Dongbin, was a native of Jingzhao (present-day Xi'an, Shaanxi). At the end of the Tang Dynasty (618-907), he failed the imperial examinations several times. By chance, he met Zhongli Quan (one of the Eight Immortals) in a tavern in Chang'an, who taught him the art of prolonging life. Since then, people have not known his whereabouts. He once visited Guizong Temple on Mount Lu and wrote on the wall of the bell tower: 'A day of leisure and freedom, the six senses in harmony bring peace. The treasure is in the dantian (energy center), no need to seek the dao (path); facing the environment, have no mind, do not ask about chan (Zen).' Not long after, he passed by Huanglong Mountain and saw purple clouds forming a canopy, suspecting that there was an extraordinary person. So he entered the temple to pay respects. He happened to meet Chan Master Huiji beating the drum and ascending the seat to give a sermon. Chan Master Huiji knew at a glance that it was Lu Dongbin. Wanting to guide him, he said sternly, 'There is someone stealing the Dharma next to the seat.' Lu Yan stepped out resolutely and said, 'The Cloud Water Daoist.' Chan Master Huiji asked, 'What happens when the clouds suddenly dissipate and the water dries up?' Lu Yan was speechless and asked Chan Master Huiji to answer for him. Lu Yan asked the same question as before, and Chan Master Huiji said, 'Huanglong appears.' Lu Yan said, 'A grain of millet contains the world, half a liter of pot boils mountains and rivers. What does this mean?' Chan Master Huiji pointed at him and said, 'This corpse-guarding ghost.' Lu Yan said, 'What about having an elixir of immortality in my bag?'
。機曰。饒經八萬劫。終是落空亡。巖薄訝。飛劍脅之。劍不能入。遂再拜求指歸。機詰曰。半升鐺內煮山川即不問。如何是一粒粟中藏世界。巖于言下頓契。作偈曰。棄卻瓢囊摵碎琴。如今不戀汞中金。自從一見黃龍后。始覺從前錯用心。機囑令加護。后謁潭州智度覺禪師。有曰。余游韶[邱-丘+村]。東下湘江。今見覺公。觀其禪學精明。性源淳潔。促膝靜坐。收光內照。一衲之外無餘衣。一缽之外無餘食。遠生死岸。破煩惱殼。方今佛衣寂寂兮無傳。禪理懸懸兮幾絕。扶而興者。其在吾師乎。聊作一絕奉記。達者推心方濟物。聖賢傳法不離真。請師開說西來意。七祖如今未有人。
張伯端
字平叔。天臺人。得仙道。作悟真篇。又遍參禪門。有省。後讀祖英集頓明心地。乃曰。獨脩金丹不悟佛理。即同楞嚴十種仙趣。又詞云。丹是色身至寶。煉成變化無窮。更能性上悟真宗。決了無生妙用。后趺坐而逝。火化得舍利千百粒。既而又有人見之者。
贊曰。首楞嚴經云。有十種仙。皆於人中。煉心不修正覺。別得生理。壽千萬歲。休止深山。或大海島。絕於人境。斯亦輪迴妄想。不修三昧。報盡還來。散入諸趣。夫報盡則非無量。還來則非常住地行絕行。安知其不為螻蟻蚊虻。三島十洲。安知
【現代漢語翻譯】 現代漢語譯本： 機禪師說：『即使經過八萬劫的時間，最終還是會落入空無。』 巖薄感到驚訝，用劍威脅他，但劍無法刺入。於是再次拜求指點歸宿。機禪師詰問道：『半升的鍋里煮山川暫且不問，如何理解一粒米中藏世界？』 巖薄在言語下頓時領悟。作偈說：『丟棄了瓢囊，摔碎了琴，如今不再迷戀汞中的金。自從一見黃龍禪師后，才覺得從前都用錯了心。』 機禪師囑咐他好好守護這份領悟。後來拜謁潭州智度覺禪師。有人說：『我遊歷韶州[邱-丘+村]，向東來到湘江。如今見到覺公，觀察他的禪學精明，性情純潔。促膝長談，收斂光芒向內觀照。一件僧衣之外沒有多餘的衣服，一個缽之外沒有多餘的食物。遠離生死之岸，打破煩惱之殼。如今佛的衣缽寂寞無聲，無人傳承，禪的道理玄妙深奧，幾乎斷絕。扶持它使之興盛的，大概就是我的老師您吧。』 姑且作一首絕句奉上作為記錄：『通達的人推心置腹才能救濟萬物，聖賢傳授佛法不離真實本性。請老師開示西來之意（達摩祖師從西土帶來的禪宗），六祖慧能之後如今還沒有人。』
張伯端（987年-1082年） 字平叔，天臺人。得仙道，著《悟真篇》。又廣泛參訪禪門，有所領悟。後讀《祖英集》頓悟心地，於是說：『只脩金丹而不悟佛理，就如同《楞嚴經》中的十種仙趣。』 又有詞說：『丹是色身至寶，煉成變化無窮。更能性上悟真宗，決了無生妙用。』 後來趺坐而逝，火化后得到舍利千百粒。不久之後又有人見到他。
贊曰：《首楞嚴經》說：有十種仙人，都是在人世間，煉心卻不修正覺，另外得到維持生命的法術，壽命千萬歲，在深山或大海島中隱居，與人世隔絕。這也是輪迴中的妄想，不修習三昧，報盡之後還會回來，散入各道。既然報盡就不是無量，回來就不是常住之地。行為脫離了正道，怎麼知道他們不會變成螻蟻蚊虻？三島十洲，怎麼知道
【English Translation】 English version: The Chan master Ji said, 'Even after eighty thousand kalpas (aeons), it ultimately falls into emptiness.' Yanbo was surprised and threatened him with a sword, but the sword could not penetrate. So he bowed again and asked for guidance on where to return. Chan master Ji questioned, 'Cooking mountains and rivers in a half-liter pot is not the question. How is it that the world is contained within a grain of rice?' Yanbo suddenly understood upon hearing these words. He composed a verse saying, 'Discarding the gourd ladle and smashing the zither, I no longer crave the gold in mercury. Since seeing Huanglong (Yellow Dragon) Chan master, I realize that I had been using my mind wrongly all along.' Chan master Ji instructed him to cherish this understanding. Later, he visited Chan master Zhidujue of Tanzhou. Someone said, 'I traveled to Shaozhou [邱-丘+村], and went east to the Xiang River. Now I see Master Jue, observing his profound Chan learning and pure nature. We sat knee-to-knee, he collected his light and looked inward. He has no extra clothes beyond his robe, and no extra food beyond his bowl. He is far from the shore of birth and death, and has broken the shell of afflictions. Now the Buddha's robe is silent and without transmission, and the principles of Chan are mysterious and profound, almost extinct. The one who will support and revive it is probably my teacher, you.' I will write a short poem as a record: 'Those who are enlightened use their hearts to help all beings, sages and worthies transmit the Dharma without departing from the truth. Please, teacher, explain the meaning of the coming from the West (Bodhidharma's Zen from India), after the Sixth Patriarch Huineng, there is still no one.'
Zhang Boduan (987-1082) His courtesy name was Pingshu, and he was from Tiantai. He attained the Dao of Immortality and wrote the Wuzhen Pian (Essays on Awakening to Reality). He also widely visited Chan monasteries and had some understanding. Later, after reading the Zuying Ji (Collection of Ancestral Flowers), he suddenly awakened to the nature of his mind. Thereupon he said, 'Only cultivating the golden elixir without understanding the principles of Buddhism is like the ten kinds of immortal realms in the Shurangama Sutra.' There is also a poem that says, 'The elixir is the supreme treasure of the physical body, refining it brings about endless transformations. Even more so, one can awaken to the true principle on the nature, and resolve the wonderful function of non-birth.' Later, he passed away in the lotus position, and after cremation, thousands of relics were obtained. Soon after, some people saw him again.
A eulogy says: The Shurangama Sutra says: There are ten kinds of immortals, all of whom are in the human realm, refining their minds but not correcting their right awareness, and separately obtaining the art of maintaining life, with lifespans of tens of millions of years, living in seclusion in deep mountains or on large islands, isolated from the human world. This is also delusion in samsara, not cultivating samadhi, and after the reward is exhausted, they will return and scatter into various realms. Since the reward is exhausted, it is not immeasurable, and returning is not a permanent abode. Actions have deviated from the right path, how do we know that they will not become ants and mosquitoes? The three islands and ten continents, how do we know
其不為鐵床銅柱。何以故。迷正覺故。或有人問。洞賓參黃龍而悟道。平叔讀祖英而明心。此又如何。但對他道。蟠桃三千年一熟。還會么。若也不會。問取西漢東方朔。
居士分燈錄補遺卷終
No. 1607-H 分燈錄後序
唐世豪傑之士皆去而主法席。非但儒門淡泊。收拾不住也。當其時。內而妖牝雄貂。外則叛藩悍將。皆手懸富貴以鼻息籠天下士。士之無識者爭趨焉。顧可以笯龍檻象乎。趙州臨濟諸人皆具王侯將相之才而息心歸佛。大機大用殺活自繇。無俟外學相助也。五季以後辨藻轉高。然往往從義理窟中翻駁而出。是衲子反帶書生氣矣。宋世諸公則又以儒者操衲子之戈。陰咀其腴。陽樹為敵。試問晦翁科舉擔中所挾何牘。而龂龂異教不止。末後一著遷化露奇。又向何地歸宿也。當其時不昧本領直舉家風者固自有人。如劉元城謂。孔佛之言相為終始。投荒之日得力此事了不自諱。張子韶格物明遜妙喜物格。至謂必學佛然後知儒。及撞破乾坤推倒食案。叢林欽服無敢相謾。何其光明偉烈也。末法陵夷孤燈絕照。而分其枝影代不乏人。夫體權應道薰學尊聞。巋列金湯廣施津筏。雨花室裡不礙維摩。云黃山中詎掩大士。源流承接髓血貫通。吾讀分燈一錄而顯密證現。道藉人弘果無憾矣。或
【現代漢語翻譯】 現代漢語譯本： 他們不會變成鐵床銅柱。為什麼呢？因為他們迷惑于真正的覺悟。或者有人問：洞賓（呂洞賓，道教人物）參拜黃龍（黃龍慧南禪師）而悟道，平叔（陳平叔，道教人物）讀祖英（不詳）而明心，這又該怎麼解釋呢？只需對他們說：蟠桃三千年才成熟一次，你們明白了嗎？如果還不明白，就去問問西漢的東方朔（西漢大臣，以博學多聞著稱）吧。
《居士分燈錄補遺》完
《分燈錄》後序
唐朝（618年-907年）的傑出之士都離開儒門而主持佛法，不僅僅是儒家變得冷淡，無法挽留他們。當時，朝廷內部有妖媚的后妃和姦詐的宦官，外部有叛亂的藩鎮和兇悍的將領，他們都用手中的富貴來控制天下的讀書人。那些沒有見識的讀書人爭相追逐他們，難道能像囚禁龍和像一樣控制這些士人嗎？趙州（趙州從諗禪師）、臨濟（臨濟義玄禪師）等人，都具備王侯將相的才能，卻安心向佛，他們擁有大智慧和大能力，生死運用自如，不需要外來的學問來輔助。五代（907年-960年）以後，人們的辯論技巧越來越高，但往往是從義理的窠臼中翻來覆去，這就像僧人反而帶上了書生氣。宋朝（960年-1279年）的那些儒士，則像儒生拿著僧人的武器，暗中品嚐佛法的甘美，表面上卻樹立佛法為敵人。試問朱熹（南宋理學家）在科舉考試的行囊中夾帶了什麼書籍，以至於喋喋不休地反對佛教？他臨終時顯露出奇異的景象，又將歸宿到哪裡呢？當時，不迷惑于根本，直接發揚家風的人當然也有。比如劉元城（劉安世）說，孔子和佛陀的言論相互補充，他在被貶謫到荒遠之地時，依靠這件事而得力，毫不隱諱。張子韶（張栻）通過格物而明白了謙遜，張妙喜（張浚）通過格物而明白了佛法，甚至說必須學習佛法才能真正理解儒學。等到他們打破了天地，推翻了食案（比喻徹底覺悟），叢林中的人都欽佩他們，沒有人敢欺騙他們，這是多麼光明偉大啊！末法時代佛法衰微，就像孤燈即將熄滅，但分燈的枝影，代代都有人傳承。遵循佛法真諦，適應時機，弘揚佛法，尊重佛法，像金湯一樣堅固，廣設渡人的橋樑。雨花室裡不妨礙維摩詰（佛教在家菩薩），云黃山中不會掩蓋觀音大士（觀世音菩薩）。佛法的源流承接不斷，精髓貫通，我讀了《分燈錄》一書，顯教和密教都得到了印證，通過人來弘揚佛法，果真沒有遺憾啊。或者
【English Translation】 English version: They will not become iron beds or copper pillars. Why is that? Because they are deluded about true enlightenment (正覺). Or someone might ask: Lü Dongbin (洞賓, a Taoist figure) attained enlightenment by visiting Huanglong (黃龍慧南禪師, Zen master Huanglong Huinan), and Chen Pingshu (平叔, a Taoist figure) understood his mind by reading Zuying (祖英, unknown). How should this be explained? Just tell them: Peaches of immortality ripen once every three thousand years, do you understand? If you still don't understand, go ask Dongfang Shuo (東方朔, a Han Dynasty minister known for his erudition) of the Western Han Dynasty (西漢).
End of Supplement to the Layman's Record of Lamp Transmission
Postscript to the Record of Lamp Transmission
In the Tang Dynasty (618-907 CE), outstanding scholars all left Confucianism to preside over Buddhist teachings. It wasn't just that Confucianism had become weak and unable to retain them. At that time, internally there were seductive consorts and treacherous eunuchs, and externally there were rebellious warlords and fierce generals, all using their wealth and power to control the scholars of the world. Those scholars without discernment eagerly pursued them. Could they be controlled like caging dragons and elephants? Zhao Zhou (趙州從諗禪師, Zen master Zhaozhou Congshen), Linji (臨濟義玄禪師, Zen master Linji Yixuan) and others all possessed the talents of kings, marquises, generals, and ministers, but they peacefully turned to Buddhism. They possessed great wisdom and great abilities, freely using life and death, without needing external learning to assist them. After the Five Dynasties (907-960 CE), the skills of debate became increasingly sophisticated, but they often came from turning over and over within the confines of intellectual reasoning. It was as if monks were instead carrying the air of scholars. The Confucian scholars of the Song Dynasty (960-1279 CE) were like Confucian scholars wielding the weapons of monks, secretly savoring the richness of Buddhism while outwardly setting it up as an enemy. I ask, what books did Zhu Xi (朱熹, Neo-Confucian philosopher of the Southern Song Dynasty) carry in his bag for the imperial examinations, that he incessantly opposed Buddhism? At the end of his life, he revealed strange phenomena, where did he ultimately go? At that time, there were certainly people who were not deluded about the fundamental, and directly promoted their family tradition. For example, Liu Yuancheng (劉安世) said that the words of Confucius and the Buddha complement each other from beginning to end. When he was exiled to a remote place, he relied on this matter and did not hide it. Zhang Zishao (張栻) understood humility through the investigation of things, and Zhang Miaoxi (張浚) understood Buddhism through the investigation of things, even saying that one must study Buddhism to truly understand Confucianism. When they shattered heaven and earth and overturned the dining table (metaphor for complete enlightenment), everyone in the monastic community admired them, and no one dared to deceive them. How bright and magnificent it was! In the degenerate age of the Dharma, the Buddha's teachings are declining, like a solitary lamp about to go out, but the branches and shadows of the lamp are passed down from generation to generation. Following the true essence of the Dharma, adapting to the times, promoting the Dharma, respecting the Dharma, being as solid as a golden fortress, and widely establishing bridges to ferry people across. In the Rain Flower Chamber, it does not hinder Vimalakirti (維摩詰, a Buddhist lay bodhisattva), and in Yunhuang Mountain, it does not conceal Avalokiteśvara (觀世音菩薩, the Bodhisattva of Compassion). The source and flow of the Dharma are continuously connected, and the essence is interconnected. When I read the Record of Lamp Transmission, both the exoteric and esoteric teachings are confirmed. The Dharma is promoted through people, and there is truly no regret. Or
謂心空居士家視樂邦神怡蓮乘。既括萬善之旨。盡歇諸方之狂。而意存該綜條分指授。豈持名反念而外又別有正法眼藏在乎。余曰。居士舉無義味話。演出從上綱宗。不說義理禪教壞人家兒女。唐宋以來精靈果位處處逢著亦言言印著。即謂七十二家隨身竿木皆資凈土舟航可也。若猶帶水拖泥則九品不生。即使擊石敲火而五燈亦終暗矣。必如居士腳蹈實地口宣妙音。乃謂之不昧本領。乃謂之大闡宗風。慎勿向靈知分段際錯認其婆心所寄也。 壬申仲秋 許經 謹識
No. 1607-I 分燈錄䟦
自廬山諸賢以還。開士棲托耽玄味勝。蓋亦代不乏人已。第不過逸情遠韻翛然埃𡏖之外焉爾。迨柳州臨川涪翁無咎輩始暢發西方宗旨。而眉山公尤縱橫解脫掀翻寶藏光流電駴。然人亦僅以文言悅之。不必於心性領入也。惟陶元亮晁明遠差得輕安境地。乃如裴公美之為相。趙閱道之為執政。元城橫浦之為碩儒。而孟無庵之為大將。所謂實修寔證不捨塵勞而圓通應現者安在。夫動寂異源而緇白殊涂也哉。社兄朱我沾氏三明八解夙契針水。顧以引掖同志為拳拳而又[賏/心]視為口頭禪已也。尚友𨓏喆勘辯根乘必取傳授昭灼依歸的切者。方許分般若一燈。堪豎人天榜樣。若覽者膚剽沈拾止作一番義學理會。即七十
【現代漢語翻譯】 現代漢語譯本：有人說心空居士（指一位在家修行的佛教徒）以欣樂西方極樂世界，神往蓮花化生為歸宿。這既概括了所有善行的宗旨，又止息了各方（指各種不同的修行法門）的狂妄之念。但如果認為他意在全面總結、條分縷析地指點教誨，難道是說除了持唸佛名、反觀自性之外，還有另外的『正法眼藏』（指禪宗所傳的無文字教典）嗎？ 我認為，居士所說的都是沒有實際意義的話，卻能從中引申出禪宗的根本宗旨。他不說那些義理禪教，免得敗壞人家的子弟。自唐朝（618年-907年）宋朝（960年-1279年）以來，那些有靈性的、有成就的人到處都是，他們所說的話也句句都印證著佛法。甚至可以說，七十二家（指各種不同的學說流派）的隨身法器，都可以用來幫助人們渡過生死苦海，到達凈土。如果還拖泥帶水，不清不凈，那就無法往生到極樂世界的上品。即使像擊石取火那樣，看似有火花，但五燈（指禪宗的五家宗派）最終還是會熄滅的。必須像居士那樣，腳踏實地，口宣妙音，才能說是不昧本來的面目，才能說是大大地闡揚了宗風。千萬不要在靈知和分段之間錯認，誤解了他的苦心所在。 壬申年（1692年）仲秋 許經 謹識
《分燈錄》跋
自從廬山（位於江西省）的賢士們以來，那些隱居的開悟之士，沉溺於玄妙的佛法，這種情況各個時代都不乏其人。只不過他們的情趣和韻味，都超脫於世俗之外罷了。到了柳宗元（773年-819年）、曾鞏（1019年-1083年）、張無盡（張元干，1091年-1170年）這些人，才開始大力宣揚西方凈土的宗旨。而蘇軾（1037年-1101年）更是縱橫解脫，徹底揭示了佛法的寶藏，他的智慧之光像閃電一樣迅速。然而人們也只是用文字來欣賞他，未必能真正領悟到心性之中。只有陶淵明（365年或372年-427年）、晁補之（1053年-1110年）稍微得到了一些輕安的境界。 像裴度（765年-839年）那樣位居宰相，趙抃（1008年-1084年）那樣擔任執政，李格非（約1045年-約1105年）和陳與義（1090年-1138年）那樣成為大學者，以及孟宗政（生卒年不詳）那樣成為大將軍，那些真正實修實證，不離世俗塵勞而圓滿通達、應化顯現的人，又在哪裡呢？難道出家和在家，動和靜，本來就是不同的嗎？我的社友朱我沾先生，精通三明八解（佛教術語），一向以引導同志為己任，但他又擔心人們把這看作是口頭禪。所以他訪求有智慧的人，考察辨別各種修行法門的根本，一定要找到傳承明確、歸宿明確的人，才允許他分得般若（智慧）的一燈，堪以樹立人天的榜樣。如果讀者只是膚淺地瀏覽，沉溺於文字，只把它當作一番義學來理解，那麼即使是七十
【English Translation】 English version: Some say that Layman Xinkong (referring to a Buddhist practitioner at home) takes joy in the Western Pure Land and yearns for rebirth from a lotus flower as his ultimate goal. This encompasses the essence of all good deeds and ceases the delusions of all directions (referring to various different practice methods). But if it is thought that he intends to comprehensively summarize and meticulously instruct, does this mean that besides holding the Buddha's name and reflecting on one's own nature, there is another 'True Dharma Eye' (referring to the wordless teachings transmitted by Zen Buddhism)? I believe that what the layman says are all words without practical meaning, yet they can derive the fundamental tenets of Zen Buddhism. He does not speak of those doctrinal Zen teachings, lest he corrupts other people's children. Since the Tang Dynasty (618-907) and Song Dynasty (960-1279), those who are spiritual and accomplished are everywhere, and their words also confirm the Buddha's teachings in every sentence. It can even be said that the personal instruments of the seventy-two schools (referring to various different schools of thought) can all be used to help people cross the sea of birth and death and reach the Pure Land. If it is still muddy and unclean, then one cannot be reborn into the upper grades of the Pure Land. Even if it is like striking a stone to get fire, it seems like there are sparks, but the five lamps (referring to the five Zen sects) will eventually go out. It must be like the layman, who is down-to-earth and speaks wonderful sounds, to be said to be not ignorant of the original face, and to be said to greatly promote the style of the sect. Be careful not to mistake between spiritual knowledge and segmentation, and misunderstand his painstaking efforts. Mid-Autumn of Ren Shen Year (1692) Xu Jing respectfully notes
Postscript to the 'Lamp Records'
Since the sages of Mount Lu (located in Jiangxi Province), those enlightened hermits who indulged in the profound Dharma have been present in every era. However, their sentiments and rhymes are all beyond the mundane world. It was not until Liu Zongyuan (773-819), Zeng Gong (1019-1083), and Zhang Wujin (Zhang Yuangan, 1091-1170) that they began to vigorously promote the Western Pure Land's purpose. And Su Shi (1037-1101) was even more unrestrained and liberated, completely revealing the treasure of the Dharma, and his wisdom shone like lightning. However, people only appreciate him with words, and may not truly comprehend it in their hearts. Only Tao Yuanming (365 or 372-427) and Chao Buzhi (1053-1110) slightly obtained some light and peaceful realms. Like Pei Du (765-839) who was the prime minister, Zhao Bian (1008-1084) who served as the executive, Li Gefei (c. 1045-c. 1105) and Chen Yuyi (1090-1138) who became great scholars, and Meng Zongzheng (birth and death unknown) who became a great general, where are those who truly practice and realize, who do not leave the mundane world and are perfectly enlightened and manifested? Are the monastic and lay, movement and stillness, originally different?
二大德總未夢見在。
偶諧居士 黃廷鵠 題
No. 1607-J 居士分燈錄勸緣引
宋洪覺范禪師著僧寶傳林間錄智證傳三書。昔人比之貫高程嬰公孫杵臼之用心。茲朱心空居士力扶正法猛發弘願。自庚戌迄今越二十年許纂就 佛祖綱目四十一卷。擬照藏板募梓流通。又輯分燈錄二卷。今先付剞劂。凡居士七十二人。俱師承有據及應化再來者。仍請七十二位居士各捐貲五錢或三錢助刻此錄。即注姓氏。庶符往哲共續禪燈。其用心更勤且苦矣。僭為勸緣。敢云導引。
崇禎辛未一陽生日勸緣友末章臺鼎頓首拜啟
No. 1607-K
中峰和尚閱林間錄有感而說偈曰。林間編此錄。深夜剔殘燈。慧命微如線。人心冷似冰。祖庭空積雪。古路不逢僧。追跂前賢轍。思歸一念增。噫嘻可勝嘆哉。今不佞之輯分燈也。特竭微誠。敢有禱于居士。夫繹孔孟之微言。窺佛祖之命脈。原無二道。豈有兩心。第直探本根而剪除纏蔽之荊棘。深窮教典而運出自己之家珍。提獎實心實行緇流。而使空門不至冷落。魔外不至充盈。則在今日尤為急務耳。一時助梓宰官居士。例得並書以植殊因。
張所望 陳繼儒 張翼軫 黃廷鵠 徐兆禎 王元瑞 李凌雲 莊元禎 馮明玠 沈匡濟
【現代漢語翻譯】 二大德總未夢見在。
偶諧居士 黃廷鵠 題
No. 1607-J 居士分燈錄勸緣引
宋洪覺范禪師著《僧寶傳》、《林間錄》、《智證傳》三書。昔人比之貫高、程嬰、公孫杵臼之用心。茲朱心空居士力扶正法，猛發弘願。自庚戌（時間待考）迄今越二十年許，纂就《佛祖綱目》四十一卷，擬照藏板募梓流通。又輯《分燈錄》二卷，今先付剞劂。凡居士七十二人，俱師承有據及應化再來者。仍請七十二位居士各捐貲五錢或三錢助刻此錄，即注姓氏。庶符往哲共續禪燈。其用心更勤且苦矣。僭為勸緣，敢云導引。
崇禎辛未（1631年）一陽生日勸緣友末章臺鼎頓首拜啟
No. 1607-K
中峰和尚閱《林間錄》有感而說偈曰：『林間編此錄，深夜剔殘燈。慧命微如線，人心冷似冰。祖庭空積雪，古路不逢僧。追跂前賢轍，思歸一念增。』噫嘻可勝嘆哉！今不佞之輯《分燈》也，特竭微誠，敢有禱于居士。夫繹孔孟之微言，窺佛祖之命脈，原無二道，豈有兩心。第直探本根而剪除纏蔽之荊棘，深窮教典而運出自己之家珍，提獎實心實行緇流，而使空門不至冷落，魔外不至充盈，則在今日尤為急務耳。一時助梓宰官居士，例得並書以植殊因。
張所望 陳繼儒 張翼軫 黃廷鵠 徐兆禎 王元瑞 李凌雲 莊元禎 馮明玠 沈匡濟
【English Translation】 Two great virtues have not yet been seen in dreams.
Occasional Hermit Huang Tinghu inscribed.
No. 1607-J Introduction to the Layman's Lamp Division Record for Soliciting Donations
The Song Dynasty (960-1279) Chan Master Hong Juefan wrote three books: 'Biography of the Sangha Treasure,' 'Record from the Forest,' and 'Biography of Intellectual Proof.' People of the past compared his efforts to those of Guan Gao, Cheng Ying, and Gongsun Chujiu. Now, Layman Zhu Xinkong vigorously supports the orthodox Dharma and fervently makes great vows. From the year Gengxu (year to be determined) to the present, over twenty years have passed, and he has compiled forty-one volumes of the 'Outline of the Buddha Ancestors,' intending to follow the Tibetan edition and solicit printing for circulation. He has also compiled two volumes of the 'Lamp Division Record,' which are now being sent for engraving. There are seventy-two laymen in total, all with reliable lineages and those who have reappeared through transformation. It is requested that each of the seventy-two laymen donate five or three qian (monetary unit) to help engrave this record, and their surnames will be noted. This will align with the wise predecessors in continuing the Zen lamp. His efforts are even more diligent and arduous. I presumptuously solicit donations and dare to call it an introduction.
Chongzhen Xinwei (1631) Winter Solstice, the friend soliciting donations, Mo Zhang Tai Ding, respectfully bows and announces.
No. 1607-K
Venerable Zhongfeng, after reading 'Record from the Forest,' expressed his feelings in a verse: 'Compiling this record in the forest, trimming the remaining lamp late at night. The life of wisdom is as thin as a thread, people's hearts are as cold as ice. The ancestral garden is covered with snow, no monks are encountered on the ancient path. Following the footsteps of former sages, the thought of returning increases.' Alas, how can one bear to sigh! Now, in compiling the 'Lamp Division,' I especially exhaust my humble sincerity and dare to pray to the laymen. To interpret the subtle words of Confucius and Mencius and to glimpse the lifeblood of the Buddhas and ancestors are originally not two paths, how can there be two minds? Simply directly explore the root and cut away the thorns that entangle and obscure, deeply investigate the teachings and bring forth the treasures of one's own home, promote monastics who are truly sincere and practice, and prevent the emptiness of the Dharma gate from becoming desolate and the filling of demonic outsiders from becoming abundant. This is especially urgent today. Officials and laymen who assist in printing will be recorded together to plant special causes.
Zhang Suowang, Chen Jiru, Zhang Yizhen, Huang Tinghu, Xu Zhaozhen, Wang Yuanrui, Li Lingyun, Zhuang Yuanzhen, Feng Mingjie, Shen Kuangji
王獻吉 姚士芳 葉師曾 章臺鼎 杜麟徴 鄒孟仁 章輔世 許經 陸景暉 徐爾鉉 董祖和 馮鼎弼 唐允諧 馮鼎位 葉有英 吳蹈昌 張天彝 陵慶麟 陸慶紹 鄒孟浩 屠旭(以上各捐貲五錢)
蔣日華 唐允恭 徐仕杰 張方陽 屠洪謨 章臺鉉 姚世祥 沉鳴鐘 李中梓 唐允懷 馮鼎鐘 章闇 陸景象 章簡 陸景行 張安苞 李是楫 褚璜 章 甲 陸景俊 陸慶裕 楊方榮 唐國贊 董文洪 周孔易 高孟弢 馮鼎祿 馮鼎彥 馮鼎芬 陸慶期 陸慶頤 陸慶恒 陸慶泰 吳汝昌 大炯 王乃欽 王行弘 張駿聲 張鴻聲 唐居仁 陳有年 朱時恩(以上各捐貲三錢)
崇禎壬申八月朔日心空居士朱時恩謹識
【現代漢語翻譯】 現代漢語譯本 王獻吉、姚士芳、葉師曾、章臺鼎、杜麟徴、鄒孟仁、章輔世、許經、陸景暉、徐爾鉉、董祖和、馮鼎弼、唐允諧、馮鼎位、葉有英、吳蹈昌、張天彝、陵慶麟、陸慶紹、鄒孟浩、屠旭（以上各位捐資五錢）。
蔣日華、唐允恭、徐仕杰、張方陽、屠洪謨、章臺鉉、姚世祥、沉鳴鐘、李中梓、唐允懷、馮鼎鐘、章闇、陸景象、章簡、陸景行、張安苞、李是楫、褚璜、章 甲、陸景俊、陸慶裕、楊方榮、唐國贊、董文洪、周孔易、高孟弢、馮鼎祿、馮鼎彥、馮鼎芬、陸慶期、陸慶頤、陸慶恒、陸慶泰、吳汝昌、大炯、王乃欽、王行弘、張駿聲、張鴻聲、唐居仁、陳有年、朱時恩（以上各位捐資三錢）。
崇禎（1632）壬申年八月初一日，心空居士朱時恩謹記。
【English Translation】 English version Wang Xianji, Yao Shifang, Ye Shizeng, Zhang Taiding, Du Linzheng, Zou Mengren, Zhang Fushi, Xu Jing, Lu Jinghui, Xu Erxuan, Dong Zuhe, Feng Dingbi, Tang Yunxie, Feng Dingwei, Ye Youying, Wu Daochang, Zhang Tianyi, Ling Qinglin, Lu Qingshao, Zou Menghao, Tu Xu (each of the above donated five qian).
Jiang Rihua, Tang Yungong, Xu Shijie, Zhang Fangyang, Tu Hongmo, Zhang Taixuan, Yao Shixiang, Shen Mingzhong, Li Zhongzi, Tang Yunhuai, Feng Dingzhong, Zhang An, Lu Jingxiang, Zhang Jian, Lu Jingxing, Zhang Anbao, Li Shiji, Chu Huang, Zhang Jia, Lu Jingjun, Lu Qingyu, Yang Fangrong, Tang Guozan, Dong Wenhong, Zhou Kongyi, Gao Mengtao, Feng Dinglu, Feng Dingyan, Feng Dingfen, Lu Qingqi, Lu Qingyi, Lu Qingheng, Lu Qingtai, Wu Ruchang, Da Jiong, Wang Naiqin, Wang Xinghong, Zhang Junsheng, Zhang Hongsheng, Tang Juren, Chen Younian, Zhu Shien (each of the above donated three qian).
Respectfully recorded by Zhu Shien, the layman Xinkong, on the first day of the eighth month of the Ren Shen year of the Chongzhen (1632) reign.