X86n1608_八十八祖道影傳贊
卍新續藏第 86 冊 No. 1608 八十八祖道影傳贊
No. 1608-A 重編八十八祖道影傳贊序
諸祖道影。八十有八。國初自大內傳寫。安奉金陵之祖堂。萬曆甲申。紫柏大師。得新安丁南羽。臨寫三堂。散置名山。乙卯。憨山大師。更臨小冊。各為傳贊。以系其後。崇禎壬申。嘉禾錢仙。上鋟板以行。其傳贊之文。止七十有七。缺者十一。歲甲申。予同年生槜李高寓公虞部為撰。補十一篇。又以云棲紫柏憨山三大師益之。甫謀鐫布。以變中止。今歲秋。與寓公長君念祖。再晤廣陵。出其稿示予。欲付剞劂以竟先志。予力贊其決。念祖因以一言請。夫是編之從來。與其所以利益於世。群公言之詳矣。予奚以益哉。抑聞古聖賢之所以垂訓於世者。有言有心。而更有身。言屬書為教。心屬道為宗。不讀其書。道不可得聞也。即盡讀其書。道未必遂聞也。求道于言。而子已有予欲無言之說。則言不足恃。求道於心。而釋又有覓心了不可得之說。則心亦未易恃。然則釋之蘄進于佛。與儒之蘄進于聖賢者。將安所從事哉。亦求諸其身而可矣。傳之云者。即其人之行。以存其人之道也。孔子云。吾無行而不與二三子者。孟子云。服堯之服。誦堯之言。行堯之行。是堯而已。夫古聖往矣。而其
身之閱歷。與其所以入道而進德者。其跡不與俱往。故讀鄉黨篇。而孔子之所以聖可得而師也。讀孟子七篇。而子輿氏之所以賢可得而師也。推之邵周程張朱陸諸大儒。誠即其書。稽其言。考其行。其人之所以不愧聖賢者。亦皆可得而師也。今茲八十八祖之中。西天之祖師。東土之教外別傳。曹溪以下五宗之傳燈。旁出其間。若禪師。若教主。若戒律。若凈土。以至慈恩賢首天臺瑜珈之諸宗不一。然其傳心嗣法。與其行解之卓然可述者。於是乎備矣。誠由諸傳而尋繹之。觀其所以出世。則超越者可師也。觀其所以治心。則精純者足法也。今有腰石任舂利刀斷臂之猛。以求師則罔不誠矣。有三登投子九上洞山之勤。以質學則罔不遍矣。有章安五載雪被冰床之寂。以棲山則罔不安矣。有天臺九旬鳥巢衣褶之靜。以安禪則罔不遺矣。有臨濟筑拳斷崖奪拂之利。以當機則罔不超矣。有蓮池憨山之晝夜唸佛課六萬聲。永明之持誦法華萬三千部。以修凈業則罔不辦矣。有道林之鳥窠松。雪峰之枯木杌。高峰之死限三年。千巖碧峰紫柏之脅不至席。以冥心入悟。則罔不徹矣。學者惟志之弗立耳。如有志高蹤逸軌。無所取之取。諸此足也。若夫撥火而悟生。觀影而疑釋。或言句之盡捐。或心法之雙泯。則孔氏有不能私之於伯魚。釋迦有
【現代漢語翻譯】 現代漢語譯本： 人一生的閱歷，以及他用來入道和提升道德的方法，這些痕跡不會隨著他的離去而消失。所以，讀《鄉黨篇》，就能學習孔子之所以成為聖人的道理。讀《孟子》七篇，就能學習子輿（孟子）之所以成為賢人的道理。以此類推，邵雍、周敦頤、程頤、程顥、張載、朱熹、陸九淵等各位大儒，只要認真閱讀他們的著作，考察他們的言論，研究他們的行為，他們之所以能成為無愧於聖賢的人，也都可以成為我們學習的榜樣。現在這部《八十八祖道影》中，既有西天（印度）的祖師，也有東土（中國）禪宗教外的特別傳承，還有曹溪慧能大師以下五宗的傳燈，以及旁出的禪師、教主、戒律大師、凈土宗大師，乃至慈恩宗（法相宗）、賢首宗（華嚴宗）、天臺宗、瑜伽宗等各宗派的人物，無所不包。他們傳心嗣法的事蹟，以及他們卓越的修行和見解，都詳細地記載在這裡。只要通過這些傳記來尋繹，觀察他們出世的方式，就能學習他們超越世俗的精神；觀察他們修心的方法，就能傚法他們精純的功夫。過去有人爲了求師，不惜腰上綁著石頭舂米，或者用利刀斷臂，他們的誠心沒有不令人感動的。有人爲了求學，不辭辛勞，三次登上投子山，九次登上洞山，他們的勤奮沒有不令人敬佩的。有人像章安大師那樣，在雪地裡蓋著冰冷的被子，寂靜地在山中住了五年，他們的安貧樂道沒有不令人讚嘆的。有人像天臺德韶國師那樣，在鳥巢禪師的樹上，靜靜地安禪九旬，他們的清凈無為沒有不令人嚮往的。有人像臨濟義玄禪師那樣，用筑拳、斷崖、奪拂等犀利的手法來應機，他們的超脫沒有不令人驚歎的。有人像蓮池大師、憨山大師那樣，晝夜唸佛，每天念六萬聲佛號；永明延壽大師持誦《法華經》一萬三千部，他們修習凈業的精進沒有不令人欽佩的。還有道林禪師的鳥窠松，雪峰義存禪師的枯木杌，高峰原妙禪師的三年死關，千巖元長、碧峰禪師、紫柏真可禪師的脅不至席，他們冥心入悟的決心沒有不令人折服的。學習的人只要立定志向，這些高尚的品格和超逸的行跡，都可以作為我們學習的榜樣。至於那些撥火而悟道，觀影而釋疑，或者言句的完全拋棄，或者心法的徹底泯滅，這些孔子都沒有私自傳授給他的兒子孔鯉，釋迦牟尼佛也沒有 English version: A person's life experiences, and the methods they use to enter the path and improve their morality, these traces do not disappear with their departure. Therefore, by reading the 'Xiangdang' chapter of the Analects, one can learn the reasons why Confucius became a sage. By reading the seven chapters of 'Mencius', one can learn the reasons why Ziyu (Mencius) became a virtuous person. By analogy, Shao Yong, Zhou Dunyi, Cheng Yi, Cheng Hao, Zhang Zai, Zhu Xi, Lu Jiuyuan, and other great Confucian scholars, as long as we carefully read their works, examine their words, and study their actions, the reasons why they were able to become people worthy of being called sages and virtuous people can also become our role models. Now, in this 'Eighty-Eight Ancestors' Portraits', there are both Western (Indian) patriarchs and special transmissions outside the Chan (Zen) school in Eastern (China), as well as the transmission of the lamp from the Five Houses below Caoxi Huineng (the Sixth Patriarch), and figures from various schools such as Chan masters, religious leaders, Vinaya masters, Pure Land masters, and even the Ci'en (Faxiang), Xianshou (Huayan), Tiantai, and Yoga schools, encompassing everything. Their deeds of transmitting the mind and inheriting the Dharma, as well as their outstanding practice and insights, are recorded here in detail. As long as we examine these biographies, observe their ways of entering the world, we can learn their spirit of transcending the world; observe their methods of cultivating the mind, we can emulate their pure efforts. In the past, some people, in order to seek a teacher, did not hesitate to tie stones to their waists to pound rice, or cut off their arms with sharp knives, their sincerity was truly moving. Some people, in order to seek knowledge, did not spare any effort, climbing Touzi Mountain three times and Dongshan Mountain nine times, their diligence was truly admirable. Some people, like Master Zhang'an, covered themselves with cold blankets in the snow, quietly living in the mountains for five years, their contentment with poverty was truly admirable. Some people, like National Teacher Tiantai Deshao, quietly practiced Chan on the tree of Zen Master Bird's Nest for nine weeks, their purity and non-action were truly desirable. Some people, like Chan Master Linji Yixuan, used sharp methods such as building fists, cutting cliffs, and seizing whisks to respond to opportunities, their transcendence was truly amazing. Some people, like Master Lianchi and Master Hanshan, recited the Buddha's name day and night, reciting 60,000 times a day; Yongming Yanshou recited the 'Lotus Sutra' 13,000 times, their diligence in cultivating Pure Land karma was truly admirable. There were also Daolin Zen Master's bird's nest pine, Xuefeng Yicun Zen Master's dead tree stump, Gaofeng Yuanmiao Zen Master's three-year death retreat, and Qianyan Yuanchang, Bifeng Zen Master, and Zibo Zhenke Zen Master's never lying down to rest, their determination to meditate and enter enlightenment was truly convincing. Learners only need to establish their aspirations, and these noble qualities and outstanding deeds can all serve as our role models. As for those who attained enlightenment by stirring the fire, dispelled doubts by observing shadows, or completely abandoned words and phrases, or completely extinguished mental methods, these Confucius did not privately transmit to his son Kong Li, and Shakyamuni Buddha did not
【English Translation】 The life experiences of a person, and the means by which they enter the path and advance in virtue, their traces do not vanish with them. Therefore, by reading the 'Xiangdang' chapter, one can learn how Confucius became a sage and can emulate him. By reading the seven chapters of Mencius, one can learn how Master Ziyu (Mencius) became a virtuous person and can emulate him. Extending this to the great Confucian scholars such as Shao Yong (1011-1077 AD), Zhou Dunyi (1017-1073 AD), Cheng Yi (1033-1107 AD), Cheng Hao (1032-1085 AD), Zhang Zai (1020-1077 AD), Zhu Xi (1130-1200 AD), and Lu Jiuyuan (1139-1193 AD), if one truly studies their books, examines their words, and investigates their actions, one can learn how they became worthy of being called sages and virtuous individuals and can emulate them. Now, in this collection of portraits of the eighty-eight ancestors, there are Western (Indian) patriarchs, special transmissions outside the Chan (Zen) school in the Eastern Land (China), the transmission of the lamp from the five houses below Caoxi (Huineng, the Sixth Patriarch), and various figures such as Chan masters, religious leaders, Vinaya masters, Pure Land masters, and even those from the Ci'en (Faxiang), Xianshou (Huayan), Tiantai, and Yoga schools. Their transmission of the mind and inheritance of the Dharma, along with their outstanding conduct and insights that can be described, are all fully present here. If one sincerely studies these biographies, observing how they entered the world, one can learn from their transcendence. Observing how they cultivated their minds, one can find models of purity. In the past, there were those who sought teachers with such sincerity that they tied stones to their waists to pound rice or cut off their arms with sharp knives. There were those who diligently sought learning, climbing Touzi Mountain three times and Dongshan Mountain nine times. There were those who, like Zhang'an, spent five years in the mountains covered in snow and ice, finding peace in solitude. There were those who, like Tiantai Deshao, quietly practiced Chan in the folds of a bird's nest for nine weeks. There were those who, like Linji Yixuan, used sharp methods such as striking with a fist, cutting off cliffs, and snatching away whisks to respond to the moment. There were those, like Lianchi and Hanshan, who recited the Buddha's name day and night, reciting 60,000 times, and Yongming, who chanted the Lotus Sutra 13,000 times, diligently cultivating Pure Land practices. There were those like Daolin, who sat in a bird's nest on a pine tree, Xuefeng, who sat on a dead tree stump, Gaofeng, who set a three-year death limit, and Qianyan, Bifeng, and Zibo, who never lay down to rest, focusing their minds to enter enlightenment. The student only needs to establish their will. If one has high aspirations and seeks extraordinary paths, these examples are sufficient. As for those who attained enlightenment by stirring the fire, resolved doubts by observing shadows, or completely abandoned words and phrases, or completely extinguished mental methods, Confucius did not privately teach these to his son Boyu, and Shakyamuni did not
不能遽授之阿難者。諸祖奚為。而傳與贊。又奚為也。吾度今之從事於道者。儒未必皆顏淵。釋未必皆雲門趙州丹霞。其人也則亦語其常焉而已。抑是編緣起。紫柏大師肇之。憨公廣之。錢仙上承之。寓公父子終之。其功于諸祖一也。然其自大內以入祖堂。實在洪武戊申。而紫柏大師之臨寫。寓公之續傳。其歲皆在甲申。是書之成。遂與國運相終始矣。異哉。念祖之竟厥先志。其亟誠宜。而以成明。三百年梵典。一大異書。系不尤重耶。
康熙庚戌秋九月望日旴江荷山髯僧徐芳題
No. 1608-B 又題高氏父子八十八祖傳贊序䟦
予觀高工部寓公序。考竅精詳。敘次有法。其長君念祖䟦。援引透切。不厭煩賾。大意俱在剖破諸宗之籓籬。使同歸于圓通法海。立論至平至正。每念尼山苦縣猶龍見稱。慧遠靜修虎溪。時過古聖。眼闊心虛。殊途同歸。毫無彼此。崖異之見。後世不窺本源。空持門戶。不但儒釋分疆有若敵國。甚至朱陸之同宗孔孟。而彈射交加。洞濟之並出曹溪。而干戈迭樹。亦見其胸眼之淺而隘也。得高氏父子之論。可以嗒然返矣。
No. 1608-C 高寓公虞部補憨大師八十八祖道影傳贊敘
如來出世。最初轉四諦法輪。最後付別傳妙心。教分五時。戒合
七眾。至凈土一門。則佛法已滅。猶閱千年。有能識阿彌陀佛四字者。皆據高座。蓋慈憫眾生。曲垂方便。若論此事。間不容髮。靈山話月。曹溪指月。皆為添足。盡天下善知識全體作用。未有當頭道著者。豈可於夢幻法中。更分高下耶。八十八祖真儀。出自大內。供于祖堂。紫柏尊者廣之。憨山大師傳而贊之。高寓公虞部補之。禪宗教律密凈諸門備矣。菩薩護念。以眾生故。門門皆辟。不專一路。而於各門中。容有未備。有像則設。偶爾成文。無像不補。終非捏合。正得法海波瀾之妙。寓公令嗣念祖。過凌江出示。因得卒讀而敘其意。念祖家世。為吾法金湯流通。此書即以顯其先人廣大願力。如來謂。生菩薩家。為世間最難。則其于菩薩家。繼志述事。夙因所會。有不期然而然者。予于高氏。不能不深生嘆仰也。
康熙壬子長夏 丹霞今釋題于龍護園
No. 1608-D 重編憨山禪師八十八祖傳贊序
吾友錢而介。曾刻八十八祖傳贊。余簡之。止七十有七。意未釋然。因至海鹽鷹窠頂寺。禮諸祖像及憨公手書傳贊。其有像無傳者。則雪巖欽。無用寬。鐵山瓊。斷崖義。絕學誠。季潭泐。松隱然。無一全。本空照。大滿大。以及慧約國師也。亟為補綴完成的書。編次四卷。西天祖師二十七人。
【現代漢語翻譯】 現代漢語譯本： 七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）。至於凈土一門，則佛法已滅，即使過了千年，有能認識『阿彌陀佛』這四個字的人，都高坐法座。這實在是慈悲憐憫眾生，委婉地施以方便法門。若論及此事，實則間不容髮。靈山會上佛陀拈花示眾，曹溪慧能大師指月，都顯得多餘。即使是天下所有善知識的全部作用，也沒有能直指核心的。怎麼可以在夢幻泡影的法中，更分出高下呢？八十八祖的真儀畫像，出自大內（皇宮），供奉在祖堂。紫柏尊者加以推廣，憨山大師傳承並讚頌，高寓公（高攀龍）虞部（官職名）補全。禪宗、教宗、律宗、密宗、凈土諸門都完備了。菩薩護念眾生，因為眾生的緣故，各個法門都開闢，不專走一條路。而在各個法門中，容許有未完備之處。有畫像的就設定，偶爾形成文字。沒有畫像的就補全，始終不是捏造拼湊。這正是得到了法海波瀾的妙處。高寓公的後代念祖，路過凌江時出示此書，因此得以讀完並敘述其意。念祖的家世，是佛法的金湯，流通佛法。此書正是爲了彰顯其先人廣大的願力。如來說，生在菩薩之家，是世間最難的事，那麼他對於菩薩之家，繼承遺志，陳述舊事，是宿世因緣所致，有不期然而然的。我對高氏，不能不深深地歎服仰慕。
康熙壬子（1672年）長夏 丹霞今釋題于龍護園
No. 1608-D 重編憨山禪師八十八祖傳贊序
我的朋友錢而介，曾經刻印了《八十八祖傳贊》，我刪減它，只剩下七十七位，心中仍未釋然。因此到了海鹽鷹窠頂寺，禮拜諸祖像以及憨山大師手書的傳贊。其中有像而沒有傳記的，有雪巖欽、無用寬、鐵山瓊、斷崖義、絕學誠、季潭泐、松隱然、無一全、本空照、大滿大，以及慧約國師。我趕緊為他們補綴完成的書，編次成四卷。西天祖師二十七人。 English version: The Seven Assemblies (Bhikkhu, Bhikkhuni, Śrāmaṇera, Śrāmaṇerikā, Śikṣamāṇā, Upāsaka, Upāsikā). As for the Pure Land school, even if the Dharma has declined, and even after a thousand years, those who can recognize the four characters 'Amitābha Buddha' all sit on high seats. This is truly out of compassion for sentient beings, skillfully providing expedient means. If we discuss this matter, there is truly no room for delay. The Buddha's flower presentation at Vulture Peak (Gṛdhrakūṭa), and Caoxi (Caoqi) Huineng's pointing at the moon, both seem superfluous. Even the entire function of all the good teachers in the world cannot directly point to the core. How can we further distinguish between high and low within the illusory Dharma? The true portraits of the Eighty-Eight Patriarchs, originated from the inner palace (imperial palace), and were enshrined in the ancestral hall. Venerable Zibo promoted them, Master Hanshan inherited and praised them, and Gao Yugong (Gao Panlong), the Yu Department (official title), supplemented them. The Chan (Zen), Teaching, Vinaya, Esoteric, and Pure Land schools are all complete. Bodhisattvas protect and care for sentient beings, and for the sake of sentient beings, all Dharma doors are opened, not just one path. And within each Dharma door, there may be incompleteness. If there are portraits, they are set up; if they occasionally form texts. If there are no portraits, they are supplemented, but it is never fabricated or pieced together. This is precisely obtaining the wonderfulness of the waves of the Dharma sea. Gao Yugong's descendant, Nianzu, showed this book when passing by Lingjiang, so I was able to finish reading it and describe its meaning. Nianzu's family lineage is the golden city wall of the Dharma, circulating the Dharma. This book is precisely to manifest the vast vows of his ancestors. The Tathagata said that being born into a Bodhisattva's family is the most difficult thing in the world, then for him, in the Bodhisattva's family, to inherit the legacy and narrate the old events, is due to past causes, and there is an inevitability in the unexpected. I cannot help but deeply admire and revere the Gao family.
Long Summer of Renzi (1672) in the Kangxi Era, Danxia Jinshi inscribed at Longhu Garden.
No. 1608-D Recompiled Preface to Master Hanshan's Eighty-Eight Patriarchs' Biographies and Eulogies
My friend Qian Erjie once printed the 'Biographies and Eulogies of the Eighty-Eight Patriarchs.' I reduced it, leaving only seventy-seven, and my heart was still not at ease. Therefore, I went to Yingke Peak Temple in Haiyan to pay homage to the portraits of the patriarchs and the biographies and eulogies handwritten by Master Hanshan. Among them, those who had portraits but no biographies included Xueyan Qin, Wuyong Kuan, Tieshan Qiong, Duanya Yi, Juexue Cheng, Jitan Le, Song Yinran, Wu Yiquan, Benkong Zhao, Da Man Da, and National Master Huiyue. I quickly supplemented and compiled them into a book, arranged into four volumes. Twenty-seven Western Heaven Patriarchs.
【English Translation】 English version: The Seven Assemblies (Bhikkhu, Bhikkhuni, Śrāmaṇera, Śrāmaṇerikā, Śikṣamāṇā, Upāsaka, Upāsikā). As for the Pure Land school, even if the Dharma has declined, and even after a thousand years, those who can recognize the four characters 'Amitābha Buddha' all sit on high seats. This is truly out of compassion for sentient beings, skillfully providing expedient means. If we discuss this matter, there is truly no room for delay. The Buddha's flower presentation at Vulture Peak (Gṛdhrakūṭa), and Caoxi (Caoqi) Huineng's pointing at the moon, both seem superfluous. Even the entire function of all the good teachers in the world cannot directly point to the core. How can we further distinguish between high and low within the illusory Dharma? The true portraits of the Eighty-Eight Patriarchs, originated from the inner palace (imperial palace), and were enshrined in the ancestral hall. Venerable Zibo promoted them, Master Hanshan inherited and praised them, and Gao Yugong (Gao Panlong), the Yu Department (official title), supplemented them. The Chan (Zen), Teaching, Vinaya, Esoteric, and Pure Land schools are all complete. Bodhisattvas protect and care for sentient beings, and for the sake of sentient beings, all Dharma doors are opened, not just one path. And within each Dharma door, there may be incompleteness. If there are portraits, they are set up; if they occasionally form texts. If there are no portraits, they are supplemented, but it is never fabricated or pieced together. This is precisely obtaining the wonderfulness of the waves of the Dharma sea. Gao Yugong's descendant, Nianzu, showed this book when passing by Lingjiang, so I was able to finish reading it and describe its meaning. Nianzu's family lineage is the golden city wall of the Dharma, circulating the Dharma. This book is precisely to manifest the vast vows of his ancestors. The Tathagata said that being born into a Bodhisattva's family is the most difficult thing in the world, then for him, in the Bodhisattva's family, to inherit the legacy and narrate the old events, is due to past causes, and there is an inevitability in the unexpected. I cannot help but deeply admire and revere the Gao family.
Long Summer of Renzi (1672) in the Kangxi Era, Danxia Jinshi inscribed at Longhu Garden.
No. 1608-D Recompiled Preface to Master Hanshan's Eighty-Eight Patriarchs' Biographies and Eulogies
My friend Qian Erjie once printed the 'Biographies and Eulogies of the Eighty-Eight Patriarchs.' I reduced it, leaving only seventy-seven, and my heart was still not at ease. Therefore, I went to Yingke Peak Temple in Haiyan to pay homage to the portraits of the patriarchs and the biographies and eulogies handwritten by Master Hanshan. Among them, those who had portraits but no biographies included Xueyan Qin, Wuyong Kuan, Tieshan Qiong, Duanya Yi, Juexue Cheng, Jitan Le, Song Yinran, Wu Yiquan, Benkong Zhao, Da Man Da, and National Master Huiyue. I quickly supplemented and compiled them into a book, arranged into four volumes. Twenty-seven Western Heaven Patriarchs.
又旁出一人。東土應真。則康居會佛圖澄寶誌公三人。教外別傳。凡四十有四人。自初祖傳至六祖。又四祖下。旁出鳥窠一人。五祖下旁出者一行。傳瑜珈密宗。六祖下旁出者永嘉。傳天臺宗。清涼圭峰傳賢首宗。其得六祖真傳者。青原南嶽二甘露門。南嶽二十五人。未分宗派時四。溈仰一。臨濟二十。內中峰兼傳凈土。青原九人。未分宗派時亦四。曹洞雲門各二。法眼一。永明兼傳凈土。又未詳嗣法者。無一本空大滿三人。教主凡十有六人。凈土則遠公法照。合永明中峰而四。臺宗則灌頂法智。合永嘉而三。賢首則法藏。合清涼圭峰而三。密宗則不空。合一行而二。慈恩則玄奘窺基而二。律師則鐘山惠約及南山道宣而二。凡有志於教與禪者。庶幾因憨公傳贊。見諸祖之道影。即恍得諸祖之心印乎。至憨公嘗贊云棲紫柏及自為贊。余各纂小傳。附其後。庶見聞者。知古今人不相遠也。噫憍陳如暨二十七祖外。東土僅六十人耳。而十五人為浙產。若律宗之惠約。若賢首之清涼。若臺宗之灌頂永嘉法智。若禪宗之天皇鳥窠。若曹洞之始祖。若法眼之永明。若雲門之振宗。若臨濟之雪巖中峰斷崖千巖全室。亦可謂彬彬盛矣。且季漢延熙時。康僧會肇造三寺于孫吳境內。為建業之建初。太平之化城。與我郡海鹽金粟山之廣慧。
實江南梵剎之始。唐會昌四年。黃檗運。建我郡水西寺。大中元年。又建祥符寺。後梁雪峰存。隱我郡之真如。手鑿一井。其泉甘冽。今在寺中。梁天監間。寶誌公。于許玄度宅址。建開善資寶寺。在今蕭山。達磨尊者開基之證果寺。在今湯溪。而靈芝之佛印。皋亭之黃龍。徑山之佛鑒。天目之高峰松隱。並開法杭境。又紹之大云寺。更有大珠慧海。而法藏曾禮四明阿育王舍利塔。一行亦曾訪演算法于天臺國清寺異僧。溈山參方。則在杭州龍興寺。是兩浙尊宿。且有二十九人。豈諸方得同日而語哉。書成之十年。陳尚書秋濤年伯先父玄期府君已未同榜也。于曹溪錄示憨公原稿。為陳如尊者及三十三祖道影贊。為諸祖道影略傳贊四十有八。而婁約以下十一公仍闕。惟別見雲門法眼及傅大士白雲覺四贊。以無像故置之。或曰。獨不念及二宗始祖乎。余謂。佛教初流東土。譯經影象。建立塔寺。剃度僧尼。實始於啟道圓通法師摩騰三藏。而竺法蘭偕至洛陽。受戒講經。及西遊取經。實始於穎川沙門朱士行。而法顯繼逾蔥嶺。以至律宗之始法時。天臺宗之始慧文。賢首宗之始法順。瑜伽密宗之始金剛智。咸不得與。蓮宗之祖慧遠。禪宗之祖達磨。慈恩宗東土之祖玄奘。同見集中者。正以傳贊。一視祖堂道影。道影所無。傳贊遂不
得而有也。且楚石琦公為本朝第一流宗師。偶以祖。堂無像。遂爾傳贊闕如。原未嘗以此為軒輊。夫復何疑。曹溪所錄憨公諸祖道影后語。與題辭迥異。因並存之。道影今供養鷹窠頂寺。前有董尚書思白。書覺影相承四大字。而金粟密雲悟公。亦書其端云。認影迷頭則昧。先覺覺後覺。一折一攝。妙旨泠然。徑山雪嶠信公序。及陳徴君眉公記。是又網魚弋兔。不惜筌蹄者也。賜同進士出身工部尚書郎前遷安寶坻涇縣令蒙溫旨敘功紀錄旌異槜李寓公高承埏澤外父纂。時崇禎閼逢涒灘之歲良月穀旦。
No. 1608-E 諸祖道影傳贊題辭
諸祖道影八十八尊。向聞藏大內。國初寫傳。安奉南京祖堂。萬曆甲申中。達觀禪師。勸丹陽弟子賀氏。請丁云鵬名筆。臨寫三堂。散置名山。其二送五臺峨眉。其一送南嶽者。儀部金簡曾公。請歸湖東。予度嶺之南嶽。寓湖東。乙卯秋。兵憲吳公同大參馮公過訪。因設像瞻禮。吳公大生歡喜。欲臨小冊。以便隨奉。適遇荊門丹青史采公命摹寫。予因得一冊。比欲為傳贊。未能也。及予投老匡山之四年。庚申徂夏。以舊嬰濕疾舉發。痛不可忍。藥石無效。無可抵者。乃考傳燈統記諸書。纂為小傳。各系以贊。力疾書之。凡一舉筆。寂爾忘身。不知所痛。及冬方完。其痛
【現代漢語翻譯】 現代漢語譯本 得到並且擁有它。況且楚石琦公是本朝（明朝）第一流的宗師。偶爾因為祖堂沒有畫像，以至於傳記和讚頌有所缺失，原本不曾因此而有所輕重分別。又有什麼可懷疑的呢？曹溪（指惠能）所記錄的憨山德清禪師等歷代祖師道影后的題語，與題辭大不相同，因此一併儲存下來。道影現在供養在鷹窠頂寺。前面有董其昌尚書書寫的『覺影相承』四大字。金粟密雲悟公也題寫了開端，說：『認影迷頭則不明，先覺覺後覺，一折一攝，妙旨泠然。』徑山雪嶠信公的序，以及陳繼儒徴君眉公的記，這又是網魚打獵，不吝惜魚筌和兔蹄的人啊。賜同進士出身工部尚書郎前遷安、寶坻、涇縣縣令蒙受溫旨敘功紀錄旌異的槜李寓公高承埏澤外父編纂。時在崇禎（明毅宗年號，1628-1644）己巳年四月吉日。
No. 1608-E 諸祖道影傳贊題辭
諸祖道影共八十八尊。過去聽說藏於大內（皇宮）。明朝初年抄寫傳記，安放在南京祖堂。萬曆（明神宗年號，1573-1620）甲申年間，達觀禪師勸說丹陽弟子賀氏，請丁云鵬名筆，臨摹三堂，分散安置在名山。其中兩份送往五臺山和峨眉山，一份送往南嶽。儀部金簡曾公請回湖東。我從嶺南到南嶽，住在湖東。乙卯年秋天，兵憲吳公和大參馮公來訪，因此設定畫像瞻仰禮拜。吳公非常歡喜，想要臨摹小冊，以便隨時供奉。恰好遇到荊門丹青史采公奉命摹寫。我因此得到一冊，想要為之作傳和贊，但未能完成。等到我晚年隱居匡山的第四年，庚申年夏天，因為舊有的濕病發作，疼痛難忍，藥物無效，無法抵擋。於是考證《傳燈錄》、《統記》等書籍，纂寫成小傳，各自繫上讚語，勉力書寫。凡是一舉筆，就寂然忘卻自身，不知疼痛。到冬天方才完成，那疼痛
【English Translation】 English version Having obtained and possessed it. Moreover, Chushi Qigong was the foremost master of this dynasty (Ming Dynasty). Occasionally, because the ancestral hall lacked portraits, biographies and eulogies were missing, but he never considered this a matter of importance. What is there to doubt? The postscripts to the portraits of the ancestral masters, including Master Hanshan Deqing, recorded in Caoxi (referring to Huineng), are very different from the inscriptions, so they are preserved together. The portraits are now enshrined in Yingke Peak Temple. In front, there are the four large characters 'Jue Ying Xiang Cheng' (Succession of Enlightened Shadows) written by Minister Dong Qichang. Jin Su Mi Yun Wu Gong also inscribed the beginning, saying: 'Recognizing the shadow and being deluded about the head is ignorance; the enlightened one awakens the later enlightened ones; one fold, one gather, the wonderful meaning is clear.' The preface by Xueqiao Xin Gong of Jingshan, and the record by Chen Jiru, the recluse Mei Gong, are like those who fish and hunt, not begrudging the fish traps and rabbit snares. Compiled by Yu Gong Gao Chengyan, the father-in-law of Ze, from Zhu Li, who was granted the title of Jinshi, served as the Minister of the Ministry of Works, and previously served as the magistrate of Qian'an, Baodi, and Jing counties, and was commended for his meritorious service by the Emperor. The time was the auspicious day of the fourth month of the year Ji Si in the Chongzhen (reign of Emperor Chongzhen of the Ming Dynasty, 1628-1644) era.
No. 1608-E Inscriptions and Eulogies on the Portraits of the Ancestral Masters
There are eighty-eight portraits of the ancestral masters. It was said that they were stored in the imperial palace. In the early Ming Dynasty, biographies were copied and enshrined in the ancestral hall in Nanjing. During the Jia Shen year of the Wanli (reign of Emperor Wanli of the Ming Dynasty, 1573-1620) era, Chan Master Daguan persuaded the disciple He of Danyang to invite the famous painter Ding Yunpeng to copy the three halls and distribute them to famous mountains. Two copies were sent to Mount Wutai and Mount Emei, and one was sent to Mount Nanyue. Zeng Gong of the Ministry of Rites requested to return to Hudong. I went from Lingnan to Mount Nanyue and lived in Hudong. In the autumn of the Yi Mao year, Military Commissioner Wu Gong and Grand Advisor Feng Gong visited, so images were set up for worship. Wu Gong was very happy and wanted to copy a small booklet for easy enshrinement. It happened that Shi Cai Gong of Jingmen was ordered to copy it. I therefore obtained a copy and wanted to write biographies and eulogies for it, but I was unable to complete it. When I retired to Mount Kuang for the fourth year, in the summer of the Geng Shen year, my old damp disease broke out, causing unbearable pain, and medicine was ineffective. Therefore, I examined books such as the Transmission of the Lamp and Comprehensive Records, compiled small biographies, and attached eulogies to each, writing with effort. Whenever I picked up the pen, I would silently forget myself and not feel the pain. It was not completed until winter, and the pain
亦止。以此未必不仗諸祖法力加持也。吳公諱中偉。號生白。馮公諱時可。號文所。並記之。以曉來者。
萬曆四十八年歲次庚申冬十月朔匡山逸叟憨山 沙門釋德清書時年七十有五
No. 1608-F 題諸祖道影后
諸祖乃傳佛心印之宗師也。憶昔世尊說法靈山。嘗隨弟子千二百五十人。及佛末後拈花。迦葉破顏微笑。遂傳心印。為教外別傳之旨。是為禪宗。二十八代。至達磨大師。遠來東土。六傳而至曹溪。下有南嶽青原。以分五宗。由梁唐至宋元。得一千八百餘人。皆世挺生豪傑之士。塵垢軒冕。薄將相而不為。故歸心法門。一言之下。了悟自心。使歷劫生死情根。當下頓斷。遂稱曰祖。豈不毅然大丈夫哉。嗟此末世去佛時遙。既不預靈山嘉會。而此土諸祖出世。又不能親近入室。故沉迷至今而不返者。亦可悲矣。久聞。大內藏有歷代諸祖道影。新安高士丁云鵬者。丹青之妙。不減僧繇道子。偶得內稿本八十八尊。達觀禪師。命畫四堂。其一置西蜀峨眉。其一置金陵祖堂。其一置匡山五乳。一置南嶽。曾儀部金簡居士。請歸湖東。觀察備兵吳公生白。一日過訪。隨喜見而嘆曰。此真光明幢也。會荊門畫士史采善肖像。遂命臨一冊。竊觀公豐采高遠。有翩翩出塵之度。故望影而歸命。蓋
【現代漢語翻譯】 現代漢語譯本： 也僅此而已。但這未必不是仰仗了各位祖師的法力加持。吳公，名中偉，號生白。馮公，名時可，號文所。一併記錄下來，告知後人。
萬曆四十八年（公元1620年）庚申年冬十月初一，匡山隱士憨山沙門釋德清書寫，時年七十五歲。
題諸祖道影后
各位祖師是傳佛心印的宗師。回憶往昔世尊在靈山說法，常隨弟子一千二百五十人。到佛祖最後拈花，迦葉破顏微笑，於是傳了心印，作為教外別傳的宗旨。這就是禪宗。傳了二十八代，到達磨大師，遠道而來東土。六傳到曹溪，下分南嶽、青原兩支，又分出五宗。從梁朝、唐朝到宋朝、元朝，出了一千八百多人，都是世間挺拔而出的豪傑之士，輕視塵世的榮華富貴，不願做將相。所以歸心佛法，一句話之下，了悟自心，使歷劫生死的愛慾情根，當下頓然斷絕。於是被稱為祖師。豈不是毅然決然的大丈夫嗎！唉，這末法時代，距離佛陀時代遙遠。既沒有趕上靈山的盛會，而此土的各位祖師出世，又不能親近入室求教，所以沉迷至今而不覺悟回頭的人，也真可悲啊。很久以前聽說，大內藏有歷代諸祖的道影。新安高士丁云鵬，他的繪畫技藝，不亞於僧繇、道子。偶然得到內府稿本八十八尊。達觀禪師，命人畫了四堂。其中一堂安置在西蜀峨眉山，一堂安置在金陵祖堂，一堂安置在匡山五乳峰，一堂安置在南嶽。曾任儀部金簡居士，請回了湖東。觀察備兵吳公生白，有一天來拜訪，隨喜觀看後感嘆道：『這真是光明幢啊！』恰逢荊門的畫士史采善擅長肖像畫，於是命他臨摹了一冊。我私下觀察吳公的豐采高遠，有翩翩出塵的風度，所以望其身影而歸命。大概 達觀禪師（指達觀可禪師），丁云鵬（明代畫家），僧繇（南朝梁代畫家，擅長佛教繪畫），道子（唐代畫家吳道子）
【English Translation】 English version: That is all. This may not be without the blessing of the ancestral masters' Dharma power. Official Wu, named Zhongwei, styled Shengbai. Official Feng, named Shike, styled Wensuo. Both are recorded to inform those who come after.
Written by the recluse Hanshan, Shramana Shideqing, of Kuangshan in the winter of the Gengshen year (1620 AD), the 48th year of the Wanli reign, at the age of seventy-five.
After Inscribing Portraits of the Ancestral Masters
The ancestral masters are the masters who transmit the Buddha's mind-seal. Recalling that in the past, when the World-Honored One preached the Dharma on Vulture Peak, he was always accompanied by twelve hundred and fifty disciples. And when the Buddha finally held up a flower, Kashyapa smiled, and thus the mind-seal was transmitted, as the special transmission outside the teachings. This is the Chan school. After twenty-eight generations, it reached the Great Master Bodhidharma, who came from afar to the Eastern Land. After six generations, it reached Caoxi, and then divided into Nanyue and Qingyuan, which further divided into five schools. From the Liang, Tang to the Song and Yuan dynasties, there were more than eighteen hundred people, all outstanding heroes who emerged from the world, despising the dust and glory, unwilling to be generals and ministers. Therefore, they devoted themselves to the Dharma, and with one word, they awakened to their own minds, causing the roots of love and desire from countless lifetimes to be instantly severed. Thus, they were called ancestral masters. Are they not resolute great men! Alas, in this Dharma-ending age, far removed from the time of the Buddha. Having neither attended the auspicious gathering on Vulture Peak, nor being able to approach the ancestral masters who appeared in this land for personal instruction, it is truly lamentable that people remain deluded and unawakened to this day. I have long heard that the imperial palace houses portraits of the ancestral masters of past generations. The recluse Ding Yunpeng of Xin'an, his painting skills are no less than those of Sengyou and Daozi. He happened to obtain eighty-eight original drafts from the imperial collection. Chan Master Daguan commissioned the painting of four halls. One was placed in Mount Emei in Western Shu, one in the Ancestral Hall of Jinling, one in the Five Peaks of Kuangshan, and one in Nanyue. The former Ministry Official, Layman Jin Jian, requested to bring one back to Hudong. Wu Gong Shengbai, the Observation Commissioner in charge of military affairs, visited one day, and after joyfully viewing them, exclaimed: 'This is truly a banner of light!' Coincidentally, the painter Shi Caishan of Jingmen was skilled in portraiture, so he commissioned him to copy a set. I privately observe that Wu Gong's demeanor is lofty and refined, with an air of transcending the world, so I turn to him in reverence. Probably Daguan Chan Master (referring to Daguan Ke Chan Master), Ding Yunpeng (Ming Dynasty painter), Sengyou (Southern Dynasty Liang Dynasty painter, specializing in Buddhist painting), Daozi (Tang Dynasty painter Wu Daozi)
亦曾親近入室中來。昔裴休見壁間高僧真儀。問黃檗曰。真儀可觀。高僧何在。檗呼曰。裴休。休應諾。不覺愕然。遂大悟。予想。公夙種般若深根。悟心不在裴丞相后。故為集諸祖略傳各為贊。以致公將為家傳心印也。
憨山釋德清述
No. 1608-G 祖師傳贊序
有佛處不得住。無佛處急走過。此宗門一關也。若欲寫影圖形表裡相似。如砂石掬之成金。暫時遊戲具耳。安能磨洗佛祖光明。授殘箋眉目者哉。䟦之詠之。昔時今時。許弄管成文章始得。譬日月闊步虛空。大開局面。照徹四禺。天上天下。何人敢撮摩其冷暖乎。槜李雁道人錢而介。手書憨山老人八十八祖傳贊。同其仲竹居士。募諸士而梓之。以傳佈天下名山。噫是傳諸老之心耶。抑傳諸老之影耶。若道傳。如第二月。即非真月。若道不傳。月落萬川。處處皆圓。雖然憨道人書之於冊。雁道人書之於板。真手不壞。真性不滅。竹居士倡之。高寓公孫䱷公眾居士和之。福與慧雙。施與寫埒矣。經云。若有人以七寶滿恒河沙數佈施。若有人以恒河沙等身佈施。若復有人。聞此經典。信心不逆。其福勝彼。何況書寫受持讀誦。為人解說。諸老。直欲傳心。如來不作誑語也。
徑山釋圓信題
No. 1608-H 又序
【現代漢語翻譯】 現代漢語譯本： 也曾親自到禪房拜訪黃檗禪師。過去裴休見到墻壁上高僧的畫像，問黃檗說：『畫像很莊嚴，高僧在哪裡呢？』黃檗呼喚道：『裴休！』裴休應聲答應，不覺愕然，於是大悟。我猜想，您（指錢而介）宿世就種下了般若智慧的深厚根基，開悟不在裴丞相之後。所以彙集各位祖師的簡略傳記，各自作贊，以便您將來作為家傳的心印啊。
憨山釋德清 述
No. 1608-G 祖師傳贊序
『有佛處不得住，無佛處急走過』，這是宗門的一道關卡。如果想要寫影圖形，追求表裡相似，就像從砂石中掬取黃金一樣，只是暫時的遊戲而已。怎能磨洗佛祖的光明，將殘缺的信箋賦予眉目呢？題跋吟詠，無論是過去還是現在，只有擅長運用筆墨寫成文章的人才能做到。譬如日月闊步虛空，大開局面，照徹四方。天上天下，有誰敢觸控它的冷暖呢？槜李（地名）雁道人錢而介，親手書寫憨山老人所著的八十八祖傳贊，與他的同伴竹居士一起，募集各位士人來刊印它，以傳佈于天下名山。唉！這是傳諸位老祖的心呢？還是傳諸位老祖的影像呢？如果說是傳，就像第二個月亮一樣，就不是真正的月亮。如果說不傳，月亮倒映在萬川之中，處處都是圓滿。雖然憨道人將它書寫在書冊上，雁道人將它書寫在木板上，真手不會損壞，真性不會泯滅。竹居士倡導此事，高寓公孫䱷（人名）公眾居士響應此事，福與慧雙修，佈施與書寫相等了。經書上說：『如果有人用充滿恒河沙數的七寶來佈施，如果有人用像恒河沙數一樣多的身體來佈施，如果又有人，聽聞這部經典，信心不退，他的福報勝過前者。』何況是書寫、受持、讀誦、為人解說呢？諸位老祖，是想要直接傳心啊，如來（Tathagata）不會說謊的。
徑山釋圓信 題
No. 1608-H 又序
【English Translation】 English version: He also personally visited the Chan master in his room. In the past, Pei Xiu saw the portrait of a high monk on the wall and asked Huangbo (Huangbo, a Chan master): 'The portrait is solemn, but where is the high monk?' Huangbo called out, 'Pei Xiu!' Pei Xiu responded, startled, and then had a great enlightenment. I presume that you (referring to Qian Erjie) have planted deep roots of Prajna (Prajna, wisdom) in past lives, and your enlightenment is not behind that of Prime Minister Pei. Therefore, I have compiled brief biographies of various patriarchs, with praises for each, so that you may use them as a family heirloom of the mind.
Composed by Hanshan Shi Deqing
No. 1608-G Preface to the Biographies and Praises of the Patriarchs
'Where there is Buddha, do not abide; where there is no Buddha, pass by quickly.' This is a checkpoint of the Chan school. If you want to write shadows and draw forms, pursuing similarity in appearance and substance, it is like scooping gold from sand and stone, merely a temporary game. How can it polish the light of the Buddhas and patriarchs, and give eyebrows and eyes to incomplete letters? Inscriptions and poems, whether in the past or now, can only be done by those who are skilled in using brush and ink to create essays. It is like the sun and moon striding across the void, opening up a grand scene, illuminating all directions. In heaven and on earth, who dares to touch its warmth and coldness? Qian Erjie, the Yan Daoist of Zui Li (Zui Li, a place name), personally wrote the eighty-eight patriarch biographies and praises by the old man Hanshan (Hanshan, a Chan master), and together with his companion, the lay Buddhist Zhu, he raised funds from various scholars to print it, in order to spread it to famous mountains all over the world. Alas! Is this transmitting the minds of the old patriarchs? Or is it transmitting the images of the old patriarchs? If it is said to be transmitted, it is like the second moon, which is not the real moon. If it is said not to be transmitted, the moon falls into ten thousand rivers, and everywhere is complete. Although the Daoist Hanshan wrote it in a book, and the Daoist Yan wrote it on a board, the true hand will not be damaged, and the true nature will not be extinguished. The lay Buddhist Zhu initiated this matter, and the public lay Buddhist Gao Yu Gongsun Yu (Gao Yu Gongsun Yu, a person's name) responded to it. Blessings and wisdom are cultivated together, and giving and writing are equal. The sutra says: 'If someone gives offerings with seven treasures filling the sands of the Ganges River, if someone gives offerings with bodies equal to the sands of the Ganges River, and if someone else hears this sutra and has unwavering faith, their merit surpasses the former.' How much more so for writing, upholding, reading, reciting, and explaining it to others? The old patriarchs want to transmit the mind directly, and the Tathagata (Tathagata, the Thus Come One) does not speak falsely.
Inscribed by Shi Yuanxin of Jing Mountain
No. 1608-H Another Preface
余刻祖師傳贊成。客有謂余曰。子之傳贊。書則工矣。何不併其像而梓之。令見者聞者。悉發歡喜。學士得睹文思義。庸夫亦見相發心。顧不善與。余應曰。唯唯。否否。客第知繪像之善。而不知繪像之難也。夫諸佛菩薩之相。形如滿月。具無上莊嚴三十二妙百千種好。故能令眾生見者無不歡喜。而此諸老。或清或奇。或古或怪。大率皆長眉粗發。道貌臞顏。必藉丹青點染。繪為碧眼方瞳。紫襕紅衲。然後見其眉目之軒昂。衣褶之古拙。若但澹澹白描。粗粗筆仗。惟有髮根面皺。條條點點。陡露印板痕。即見者合掌恭敬。倘有毫髮遺憾。便增上慢。何如獨梓其傳贊。令讀之者。知其為誰氏之子某邦之產。何年付法。何地傳衣。痛棒熱喝。笑罵一堂。山空谷響。諸老且揚眉吐氣。如在如生。威儀動靜。亦可彷彿其萬一也。即有以不見其像為恨者。流連追慕。亦謂一時缺典。然暗中摸索。默地思維。輒作絲繡金鑄栴檀寶飾之想。而此諸老不儼然具大人相。從空現出丈六金身。翻令人想見豐采。而眷戀無窮也哉。且此事亦大有因緣。非一人一手之力。余得藉孫䱷公高寓公諸子。以克成此帙。緬維歲月。達師臨寫為三堂。寔始甲申。憨公傳贊于冊葉。則以庚申。今余手壽諸梨棗。復遇壬申。綿歷四紀。宛轉多人。終始
于申。若有神合。豈偶然哉。豈偶然哉。雖然此亦一時權語也。浸假而數年。使余書稍進。餘力稍厚。諸子或更有同心。尚將倩名筆繪像。復出敝帚。勒之於璠玙之石。客以為何如。
槜李錢應金仙上撰
No. 1608-I 祖師道影傳贊記(附)
國初大內有祖師畫像八十八尊。供牛首山之祖堂。達觀師。屬新安名手丁南羽。重摹分送五臺峨眉南嶽。則萬曆甲申歲也。曾儀部𢹂南嶽本歸湖東。憨公轉示吳兵憲生白。兵憲又屬史生。臨一冊自隨。則乙卯秋也。其後吳公。擢嶺南大方伯。復遇憨公。請補傳贊。而手書之。則泰昌庚申歲也。吳公謂。藏於家。不若藏於山。即授鷹窠頂寺僧心燈供養。則天啟癸亥歲也。心燈裝潢四冊。貯之朱匣。托錢而介。為介走佘山。索予為之記其始末。予兒夢蓮。八歲孫先覺。皆得瞻禮。則崇禎辛未九月也。先覺問曰。金剛經是相非相然乎。予曰。孺子何知。張永嘉相公。欲去宣尼塑像。引程子云。父母像。倘有一毫不類。與拜別人同。吾鄉徐文貞爭曰。倘有一毫似。人子其忍委而棄之。永嘉無以對此冊祖影之公據也。堂堂龍象。色正芒寒。方冊之中。如建塔廟。如雨舍利。但無千百億化身應現於天下名山耳。孫雛乃稽首。唯唯而退。
云間陳繼儒眉公題
【現代漢語翻譯】 現代漢語譯本： 于申（年份待考）。若有神合（指精神上的契合），難道是偶然的嗎？難道是偶然的嗎？雖然這些也只是一時的權宜之語。過幾年，如果我的書法稍有進步，我的精力稍有充沛，各位同道或許更有同心，我還將請名家繪製畫像，再次拿出我這粗陋的筆墨，將此事刻在璠玙（美玉）的石頭上，您覺得如何？
槜李（今浙江嘉興）錢應金仙敬上
No. 1608-I 祖師道影傳贊記(附)
明朝初期，皇宮內有祖師畫像八十八尊，供奉在牛首山（位於今江蘇南京）的祖堂。達觀師（姓名待考）委託新安（今安徽歙縣一帶）的名手丁南羽（姓名待考），重新摹繪並分送到五臺山（位於今山西）、峨眉山（位於今四川）、南嶽（即衡山，位於今湖南），那是萬曆甲申年（1584年）。曾任儀部（禮部）的曾某（姓名待考）帶著南嶽的版本回到湖廣（大致相當於今湖南、湖北），憨山大師（釋德清）轉示給吳兵憲生白（吳生白，字兵憲）。吳兵憲又讓史某（姓名待考）臨摹了一冊隨身攜帶，那是乙卯年秋（萬曆四十三年，1615年）。之後吳公（吳生白）升任嶺南（大致相當於今廣東、廣西）的大方伯（布政使），再次遇到憨山大師，請求補寫傳贊，並親手書寫，那是泰昌庚申年（1620年）。吳公說，藏在家中，不如藏在山中，於是交給鷹窠頂寺（位於佘山）的僧人心燈（姓名待考）供養，那是天啟癸亥年（1623年）。心燈將四冊畫像裝裱，放入硃紅色的匣子，托錢某（姓名待考）作為中介，中介來到佘山，向我索要一篇記載此事始末的文章。我的兒子夢蓮，八歲的孫子先覺，都得以瞻仰禮拜，那是崇禎辛未年九月（1631年）。先覺問道，《金剛經》所說是相非相，是這樣的嗎？我回答說，小孩子你知道什麼。張永嘉相公（張萱，字永嘉），想要去除孔子的塑像，引用程子（程頤）的話說，父母的畫像，倘若有一點不像，就和拜別人一樣。我的家鄉徐文貞（徐階，謚文貞）爭辯說，倘若有一點像，做兒子的怎麼忍心拋棄。永嘉無法用此冊祖師畫像的公案來反駁。堂堂龍象（指高僧），神色莊嚴，光芒凜冽，在這方冊之中，如同建造了塔廟，如同降下了舍利，只是沒有千百億化身應現在天下的名山罷了。孫子於是稽首，連聲應是，退了出去。
云間（今上海松江）陳繼儒眉公題
【English Translation】 English version: In the year Shen (year to be determined). If there is a spiritual union (referring to a meeting of minds), is it merely by chance? Is it merely by chance? Although these are just expedient words for the moment. In a few years, if my calligraphy improves slightly, and my energy is somewhat replenished, and if my fellow practitioners share the same aspiration, I will commission a renowned artist to paint a portrait and once again use my humble brush to inscribe this event on a piece of beautiful jade stone. What do you think of that?
Respectfully written by Qian Ying Jin Xian from Zui Li (present-day Jiaxing, Zhejiang)
No. 1608-I Records and Eulogies on the Transmission of the Patriarch's Portrait (Appendix)
In the early Ming Dynasty, there were eighty-eight portraits of patriarchs in the imperial palace, enshrined in the ancestral hall of Niushou Mountain (located in present-day Nanjing, Jiangsu). Dharma Master Daguan (name to be determined) commissioned Ding Nanyu (name to be determined), a renowned artist from Xin'an (area around present-day She County, Anhui), to redraw and distribute them to Mount Wutai (located in present-day Shanxi), Mount Emei (located in present-day Sichuan), and Mount Nanyue (i.e., Mount Heng, located in present-day Hunan). That was the year Jiashen of the Wanli era (1584 AD). Zeng (name to be determined), who served as the Minister of the Ministry of Rites, brought the Nanyue version back to Huguang (roughly equivalent to present-day Hunan and Hubei). Venerable Hanshan (Shi Deqing) passed it on to Wu Bingxian Sheng Bai (Wu Sheng Bai, courtesy name Bingxian). Wu Bingxian then had Shi (name to be determined) make a copy to carry with him, which was in the autumn of Yimao (1615 AD). Later, Wu Gong (Wu Sheng Bai) was promoted to Grand Coordinator of Lingnan (roughly equivalent to present-day Guangdong and Guangxi), and he met Venerable Hanshan again, requesting him to add a biography and eulogy, which he personally wrote in the year Gengshen of the Taichang era (1620 AD). Wu Gong said that it was better to keep it in the mountains than at home, so he entrusted it to the monk Xin Deng (name to be determined) of Yingke Ding Temple (located on She Mountain) for veneration. That was the year Guihai of the Tianqi era (1623 AD). Xin Deng mounted the four volumes, placed them in a vermilion box, and entrusted Qian (name to be determined) as an intermediary, who came to She Mountain and asked me to write an account of the beginning and end of this matter. My son Menglian and my eight-year-old grandson Xianjue were both able to pay homage, which was in September of the year Xinwei of the Chongzhen era (1631 AD). Xianjue asked, 'Is the statement in the Diamond Sutra that forms are both forms and non-forms true?' I replied, 'What do you know, child?' Zhang Yongjia (Zhang Xuan, courtesy name Yongjia), the Minister, wanted to remove the statue of Confucius, quoting Cheng Zi (Cheng Yi) who said that if a portrait of one's parents is not even slightly similar, it is the same as worshiping someone else. My fellow townsman Xu Wenzhen (Xu Jie, posthumous title Wenzhen) argued that if it is even slightly similar, how could a son bear to abandon it? Yongjia could not refute this public case of the ancestral portrait. The dignified dragon elephants (referring to eminent monks), with solemn expressions and piercing light, within this square volume, are like building pagodas and temples, like raining down relics, except that there are no hundreds of billions of incarnations appearing in famous mountains all over the world. The grandson then bowed his head, repeatedly said 'yes, yes,' and withdrew.
Inscribed by Chen Jiru Meigong from Yunjian (present-day Songjiang, Shanghai)
重訂憨山禪師八十八祖道影傳贊目錄
秀水高承埏寓公父編次 男(佑釲念祖 佑鋅禦寇)正字卷一西天二十七代祖師(又旁出一人)阿若憍陳如尊者(旁出)初祖摩訶迦葉尊者二祖阿難陀尊者三祖商那和尊者(臺宗尚有阿難旁出末田地尊者)四祖優波鞠多尊者五祖提多迦尊者六祖彌遮迦尊者七祖婆須蜜尊者(臺宗不承)八祖佛陀難提尊者九祖伏䭾蜜多尊者十祖脅尊者十一祖富那夜奢尊者十二祖馬鳴大士十三祖迦毗摩羅尊者十四祖龍樹尊者(臺宗稱為高祖論主龍樹尊者一相大禪師)十五祖迦那提婆尊者十六祖羅睺羅多尊者十七祖僧伽難提尊者十八祖伽耶舍多尊者十九祖鳩摩羅多尊者二十祖阇夜多尊者二十一祖婆修盤頭尊者二十二祖摩拏羅尊者二十三祖鶴勒那尊者二十四祖師子尊者(已上即系臺宗所承西土二十四祖)二十五祖婆舍斯多尊者(已下三祖臺宗不承)二十六祖不如蜜多尊者二十七祖般若多羅尊者卷二漢季六朝神僧漢(吳)建業建初寺超化禪師康僧會晉(後趙)鄴都鄴宮寺大和尚西竺佛圖澄晉蓮宗初祖潯陽廬山東林寺正覺圓悟妙覺寂光宏辯大師慧遠(是為凈土蓮宗十祖名號並贊附)梁建康鐘山華林園道林真覺菩薩慧感慈應普濟聖師寶誌梁建康草堂寺菩薩戒國師智者婁惠約梁隋唐三朝東土六代祖師
【現代漢語翻譯】 現代漢語譯本： 重訂憨山禪師八十八祖道影傳贊目錄
秀水高承埏寓公父編次 男(佑釲念祖 佑鋅禦寇)正字 卷一 西天二十七代祖師(又旁出一人) 阿若憍陳如尊者(最初的五比丘之一) (旁出)初祖摩訶迦葉尊者(飲光，釋迦十大弟子之一) 二祖阿難陀尊者(多聞第一) 三祖商那和尊者(舍那婆斯) (臺宗尚有阿難旁出末田地尊者) 四祖優波鞠多尊者(無相好佛) 五祖提多迦尊者(有翻為彌遮迦) 六祖彌遮迦尊者(亦名彌遮迦) 七祖婆須蜜尊者(天親菩薩) (臺宗不承) 八祖佛陀難提尊者(覺親) 九祖伏䭾蜜多尊者(法救) 十祖脅尊者(脅比丘) 十一祖富那夜奢尊者(滿愿) 十二祖馬鳴大士(功德勝) 十三祖迦毗摩羅尊者(時彌) 十四祖龍樹尊者(龍猛) (臺宗稱為高祖論主龍樹尊者一相大禪師) 十五祖迦那提婆尊者(聖天) 十六祖羅睺羅多尊者(覆藏) 十七祖僧伽難提尊者(僧伽難提) 十八祖伽耶舍多尊者(伽耶舍多) 十九祖鳩摩羅多尊者(童受) 二十祖阇夜多尊者(難勝) 二十一祖婆修盤頭尊者(天親) 二十二祖摩拏羅尊者(如意) 二十三祖鶴勒那尊者(師子) 二十四祖師子尊者(師子尊者) (已上即系臺宗所承西土二十四祖) 二十五祖婆舍斯多尊者(婆舍斯多) (已下三祖臺宗不承) 二十六祖不如蜜多尊者(不如蜜多) 二十七祖般若多羅尊者(般若多羅) 卷二 漢季六朝神僧 漢(吳)建業(今南京)建初寺超化禪師康僧會 晉(後趙)鄴都(今河北臨漳)鄴宮寺大和尚西竺佛圖澄 晉蓮宗初祖潯陽(今江西九江)廬山東林寺正覺圓悟妙覺寂光宏辯大師慧遠(334-416) (是為凈土蓮宗十祖名號並贊附) 梁建康(今南京)鐘山華林園道林真覺菩薩慧感慈應普濟聖師寶誌(418-514) 梁建康(今南京)草堂寺菩薩戒國師智者婁惠約 梁隋唐三朝東土六代祖師
【English Translation】 English version: Re-edited Catalog of Biographies and Eulogies of the Eighty-Eight Ancestors of Chan Master Hanshan
Compiled by Gao Chengyan, a recluse of Xiushui; Son (You Zi Nianzu, You Xin Yukou) Zhengzi Volume 1: Twenty-Seven Ancestors of Western India (and one collateral) 尊者 Ājñāta Kauṇḍinya (Aruo Qiaochenru) (One of the first five disciples of the Buddha) (Collateral) First Ancestor: Venerable Mahākāśyapa (Great Kāśyapa, one of the ten great disciples of Shakyamuni) Second Ancestor: Venerable Ānanda (foremost in hearing) Third Ancestor: Venerable Śāṇavāsa (Shannavasi) (The Tiantai school also recognizes Venerable Madhyāntika as a collateral from Ānanda) Fourth Ancestor: Venerable Upagupta (Upagupta) Fifth Ancestor: Venerable Dhṛtaka (also translated as Mǐzhējiā) Sixth Ancestor: Venerable Mǐzhējiā (also named Mǐzhējiā) Seventh Ancestor: Venerable Vasumitra (Vasumitra Bodhisattva) (Not recognized by the Tiantai school) Eighth Ancestor: Venerable Buddhanandi (Buddhanandi) Ninth Ancestor: Venerable Buddhamitra (Buddhamitra) Tenth Ancestor: Venerable Pārśva (Pārśva Bhikṣu) Eleventh Ancestor: Venerable Puṇyayaśas (Punyayasas) Twelfth Ancestor: Bodhisattva Aśvaghoṣa (Ashvaghosa) Thirteenth Ancestor: Venerable Kapimala (Kapimala) Fourteenth Ancestor: Venerable Nāgārjuna (Nagarjuna) (The Tiantai school refers to him as the High Ancestor, Treatise Master Nāgārjuna, Great Chan Master of the One Form) Fifteenth Ancestor: Venerable Kāṇadeva (Kanadeva) Sixteenth Ancestor: Venerable Rāhulata (Rahulata) Seventeenth Ancestor: Venerable Saṃghanandi (Samghanandi) Eighteenth Ancestor: Venerable Gayāśata (Gayashata) Nineteenth Ancestor: Venerable Kumārata (Kumarata) Twentieth Ancestor: Venerable Jayata (Jayata) Twenty-first Ancestor: Venerable Vasubandhu (Vasubandhu) Twenty-second Ancestor: Venerable Manoratha (Manoratha) Twenty-third Ancestor: Venerable Haklenayasas (Haklenayasas) Twenty-fourth Ancestor: Venerable Simha (Simha) (The above are the twenty-four ancestors of Western India recognized by the Tiantai school) Twenty-fifth Ancestor: Venerable Vasiśṭha (Vasistha) (The following three ancestors are not recognized by the Tiantai school) Twenty-sixth Ancestor: Venerable Punyamitra (Punyamitra) Twenty-seventh Ancestor: Venerable Prajñātara (Prajnatara) Volume 2: Divine Monks from the Late Han and Six Dynasties Chan Master Kang Senghui of Jianchu Temple, Jianye (now Nanjing), Han (Wu) Great Monk Fotucheng from Western India, Yegong Temple, Yedu (now Linzhang, Hebei), Jin (Later Zhao) First Ancestor of the Jin Lotus School: Great Master Huiyuan (334-416) of Donglin Temple, Lushan, Xunyang (now Jiujiang, Jiangxi), Zhengjue, Yuanwu, Miaojue, Jiguang, Hongbian (These are the titles and eulogies of the ten ancestors of the Pure Land Lotus School) Holy Teacher Baozhi (418-514), Daolin, Zhenjue Bodhisattva, Huigan, Ciying, Pujishi of Zhongshan Hualin Garden, Jiankang (now Nanjing), Liang National Preceptor Zhizhe Lou Huiyue, who upheld the Bodhisattva precepts at Caotang Temple, Jiankang (now Nanjing), Liang The Six Ancestors of the Eastern Land during the Liang, Sui, and Tang Dynasties
梁(後魏)禪宗初祖雒州嵩山少林寺圓覺禪師南天竺菩提達磨(是為教外別傳)隋禪宗二祖太湖司空山大祖禪師慧可隋禪宗三祖舒州皖公山鑒智禪師僧璨唐禪宗四祖蘄春破頭山大醫禪師道信唐禪宗五祖黃梅馮茂山大滿禪師弘忍唐禪宗六祖韶州南華山曹溪寶林寺大鑒真空普覺圓明禪師慧能唐朝教主性宗天臺五祖天臺國清寺結集宗教章安尊者總持大禪師灌頂(是為四教法性觀行宗臺宗十七祖名號附)相宗慈恩二祖京兆大慈恩寺三藏法師玄奘(是為三乘法相顯理宗慈恩三祖名號附)律宗九祖京兆終南山纻麻蘭若澄照法慧律師道宣(是為行事防非止惡宗律宗九祖名號附)相宗慈恩三祖京兆大慈恩寺百部論師窺基性宗華嚴三祖京兆大薦福寺賢首菩薩戒師贈鴻臚卿康居法藏(是為一念圓融具德宗華嚴五祖名號附)蓮宗四祖長安五會國師法照密宗瑜珈二祖京兆大興善寺灌頂智藏國師特進鴻臚卿加開府儀同三司肅國公食邑三千戶贈司空大辯正廣智三藏不空金剛(是為瑜珈秘密微妙宗密宗五祖名號附)卷三唐朝禪師吉州青原山靜居寺弘濟禪師行思(禪宗六祖下一世)衡州南嶽般若寺大慧禪師懷讓(禪宗六祖下一世)性宗天臺七祖弟子永嘉真覺無相大師明道玄覺(禪宗六祖旁出)密宗瑜珈五祖東都嵩山罔極寺大慧禪師一行(禪宗五祖旁出玉
【現代漢語翻譯】 梁（502年-557年，後魏）禪宗初祖雒州嵩山少林寺圓覺禪師南天竺菩提達磨（這是教外別傳）。 隋（581年-618年）禪宗二祖太湖司空山大祖禪師慧可。 隋（581年-618年）禪宗三祖舒州皖公山鑒智禪師僧璨。 唐（618年-907年）禪宗四祖蘄春破頭山大醫禪師道信。 唐（618年-907年）禪宗五祖黃梅馮茂山大滿禪師弘忍。 唐（618年-907年）禪宗六祖韶州南華山曹溪寶林寺大鑒真空普覺圓明禪師慧能。 唐朝（618年-907年）教主性宗天臺五祖天臺國清寺結集宗教章安尊者總持大禪師灌頂（這是四教法性觀行宗臺宗十七祖名號附）。 相宗慈恩二祖京兆大慈恩寺三藏法師玄奘（這是三乘法相顯理宗慈恩三祖名號附）。 律宗九祖京兆終南山纻麻蘭若澄照法慧律師道宣（這是行事防非止惡宗律宗九祖名號附）。 相宗慈恩三祖京兆大慈恩寺百部論師窺基。 性宗華嚴三祖京兆大薦福寺賢首菩薩戒師贈鴻臚卿康居法藏（這是一念圓融具德宗華嚴五祖名號附）。 蓮宗四祖長安五會國師法照。 密宗瑜珈二祖京兆大興善寺灌頂智藏國師特進鴻臚卿加開府儀同三司肅國公食邑三千戶贈司空大辯正廣智三藏不空金剛（這是瑜珈秘密微妙宗密宗五祖名號附）。 卷三唐朝（618年-907年）禪師吉州青原山靜居寺弘濟禪師行思（禪宗六祖下一世）。 衡州南嶽般若寺大慧禪師懷讓（禪宗六祖下一世）。 性宗天臺七祖弟子永嘉真覺無相大師明道玄覺（禪宗六祖旁出）。 密宗瑜珈五祖東都嵩山罔極寺大慧禪師一行（禪宗五祖旁出玉）
【English Translation】 Liang (502-557, Later Wei Dynasty) the First Ancestor of the Chan School, Yuanjue Chan Master of Shaolin Temple on Mount Song in Luozhou, Bodhidharma from South India (this is a separate transmission outside the teachings). Sui (581-618) the Second Ancestor of the Chan School, Great Ancestor Chan Master Huike of Sikong Mountain in Taihu. Sui (581-618) the Third Ancestor of the Chan School, Jianzhi Chan Master Sengcan of Wan Gong Mountain in Shuzhou. Tang (618-907) the Fourth Ancestor of the Chan School, Great Physician Chan Master Daoxin of Potou Mountain in Qichun. Tang (618-907) the Fifth Ancestor of the Chan School, Great Man Chan Master Hongren of Fengmao Mountain in Huangmei. Tang (618-907) the Sixth Ancestor of the Chan School, Great Master of Caoxi Baolin Temple on Mount Nanhua in Shaozhou, Emptiness, Enlightenment, Universal Awareness, Perfect Illumination Chan Master Huineng. Tang Dynasty (618-907) Leader of the Teachings, Fifth Ancestor of the Tiantai School, Venerable Zhang'an of Guoqing Temple on Mount Tiantai, Compiler of Religious Texts, Great Chan Master Guanding (this is an attachment to the titles of the Seventeenth Ancestor of the Tiantai School, the School of the Four Teachings of Dharma-nature Contemplation and Practice). Second Ancestor of the Xiang School, Ci'en Temple in Jingzhao, Tripitaka Master Xuanzang (this is an attachment to the titles of the Third Ancestor of the Ci'en School, the School of the Three Vehicles of Dharma Characteristics Revealing Principle). Ninth Ancestor of the Vinaya School, Dharma Master Daoxuan of the Cheng Zhao Fa Hui Abode in Zhongnan Mountain, Jingzhao (this is an attachment to the titles of the Ninth Ancestor of the Vinaya School, the School of Preventing Wrongdoing and Stopping Evil through Actions). Third Ancestor of the Xiang School, Ci'en Temple in Jingzhao, Master of a Hundred Treatises, Kuiji. Third Ancestor of the Xing School, Huayan Temple in Jingzhao, Preceptor of the Bodhisattva Vows, Kangju Fazang, bestowed with the title of Minister of the Court of State Ceremonials (this is an attachment to the titles of the Fifth Ancestor of the Huayan School, the School of Perfect Harmony in a Single Thought, Possessing Virtue). Fourth Ancestor of the Lotus School, National Teacher Fazhao of the Five Assemblies in Chang'an. Second Ancestor of the Esoteric School, Yoga, National Teacher Zhizang of Daxingshan Temple in Jingzhao, granted the title of Grand Master of Court Service, added the title of Grand Commandant with the Same Authority as the Three Ministers, Duke of the State of Su, with a fief of three thousand households, posthumously granted the title of Minister of Works, Great Eloquent, Correct, and Vastly Wise Tripitaka Vajra Amoghavajra (this is an attachment to the titles of the Fifth Ancestor of the Esoteric School, the Yoga Secret Subtle School). Volume 3, Tang Dynasty (618-907) Chan Master, Chan Master Xingsi of Jingju Temple on Mount Qingyuan in Jizhou (the next generation after the Sixth Ancestor of the Chan School). Great Wisdom Chan Master Huairang of Prajna Temple on Mount Nanyue in Hengzhou (the next generation after the Sixth Ancestor of the Chan School). Disciple of the Seventh Ancestor of the Xing School, Tiantai, Yongjia Zhenjue, Peerless Great Master Mingdao Xuanjue (a collateral line from the Sixth Ancestor of the Chan School). Fifth Ancestor of the Esoteric School, Yoga, Great Wisdom Chan Master Yixing of Wangji Temple on Mount Song in Dongdu (a collateral line from the Fifth Ancestor of the Chan School).
泉神秀下嵩山普寂嗣)江西洪州龍門山大寂禪師馬祖道一(南嶽下一世)衡州南嶽石頭庵無際禪師希遷(青原下一世)性宗華嚴四祖京兆大華嚴寺教授和尚大統清涼鎮國大師天下大僧錄大休禪師澄觀(禪宗六祖旁出荷澤神會下五臺無名嗣)荊州天皇寺禪師道悟(景德傳燈錄列青原下二世)越州大云寺大珠禪師慧海(南嶽下二世馬祖旁出)宣州水西山斷際禪師黃檗希運(南嶽下三世后出臨濟宗)潭州大溈山同慶寺大圓禪師靈祐(南嶽下三世溈仰宗)性宗華嚴五祖京兆終南山草堂寺圭峰蘭若大德定慧禪師宗密(禪宗六祖旁出荷澤會下四世系荊南道圓嗣)鎮州臨濟院慧照禪師義玄(南嶽下四世臨濟宗)筠州洞山悟本禪師良價(青原下四世曹洞宗)撫州曹山元證禪師耽章本寂(青原下五世曹洞宗)杭州秦望山鳥窠圓修禪師道林(禪宗四祖旁出牛頭法融下七世系徑山道欽嗣)後梁禪師福州雪峰山真覺禪師義存(道悟下三世后出雲門法眼宗)(後漢韶州雲門山光奉院大慈雲匡真弘明禪師文偃贊附（道悟下四世祖堂無像不立傳）)(後周（南唐）江寧清涼院凈慧玄覺大法眼大智藏大導師文益贊附（道悟下六世祖堂無像不立傳）)卷四宋朝禪師汝州首山禪師省念(南嶽下八世臨濟宗派)蓮宗六祖(吳越)杭州南山慧日永明寺智覺應真宗
照禪師延壽(禪宗道悟下八世系法眼文益下天臺德韶嗣)潭州石霜山慈明禪師楚圓(南嶽下十世 臨濟宗派後分出楊岐黃龍二支)越州天衣寺振宗禪師義懷(道悟下八世 雲門宗雪竇重顯嗣)南康匡廬山歸宗寺佛印禪師覺老了元(道悟下八世雲門宗開先善暹嗣)隆興黃龍寺普覺禪師慧南(南嶽下十一世臨濟宗黃龍支)袁州楊岐山禪師方會(南嶽下十一世臨濟宗楊岐支)舒州白雲山海會院禪師守端(南嶽下十二世臨濟宗楊岐嗣)黃梅五祖山禪師法演(南嶽下十三世 臨濟宗楊岐孫后出虎丘派)杭州徑山佛鑒圓照禪師無準師範(南嶽下十九世 臨濟宗虎丘派)宋朝法師性宗天臺十七祖慶元四明山延慶院法智大師約言知禮元朝禪師袁州仰山禪師雪巖祖欽(南嶽下二十世臨濟宗虎丘派)安慶太湖山禪師無用寬(南嶽下二十世 臨濟楊岐派金牛真嗣)杭州西天目山師子巖佛日普明廣濟禪師高峰原妙(南嶽下二十一世臨濟宗虎丘派)衡州南嶽禪師鐵山瓊(南嶽下二十一世 臨濟虎丘派雪巖欽旁出)蓮宗八祖杭州天目山師子正宗寺佛慈圓照廣慧智覺普應國師中峰明本(禪宗南嶽下二十二世 臨濟宗虎丘派)杭州天目山師子正宗寺佛慧圓明正覺普度大師斷崖了義(南嶽下二十二世 臨濟宗虎丘派高峰妙旁出)龍興般若寺禪師絕學世誠(
【現代漢語翻譯】 照禪師延壽（禪宗道悟下八世系法眼文益下天臺德韶嗣），潭州石霜山慈明禪師楚圓（南嶽下十世，臨濟宗派後分出楊岐、黃龍二支），越州天衣寺振宗禪師義懷（道悟下八世，雲門宗雪竇重顯嗣），南康匡廬山歸宗寺佛印禪師覺老了元（道悟下八世，雲門宗開先善暹嗣），隆興黃龍寺普覺禪師慧南（南嶽下十一世，臨濟宗黃龍支），袁州楊岐山禪師方會（南嶽下十一世，臨濟宗楊岐支），舒州白雲山海會院禪師守端（南嶽下十二世，臨濟宗楊岐嗣），黃梅五祖山禪師法演（南嶽下十三世，臨濟宗楊岐孫后出虎丘派），杭州徑山佛鑒圓照禪師無準師範（南嶽下十九世，臨濟宗虎丘派），宋朝（公元960年-公元1279年）法師性宗，天臺十七祖慶元四明山延慶院法智大師約言知禮，元朝（公元1271年-公元1368年）禪師袁州仰山禪師雪巖祖欽（南嶽下二十世，臨濟宗虎丘派），安慶太湖山禪師無用寬（南嶽下二十世，臨濟楊岐派金牛真嗣），杭州西天目山師子巖佛日普明廣濟禪師高峰原妙（南嶽下二十一世，臨濟宗虎丘派），衡州南嶽禪師鐵山瓊（南嶽下二十一世，臨濟虎丘派雪巖欽旁出），蓮宗八祖杭州天目山師子正宗寺佛慈圓照廣慧智覺普應國師中峰明本（禪宗南嶽下二十二世，臨濟宗虎丘派），杭州天目山師子正宗寺佛慧圓明正覺普度大師斷崖了義（南嶽下二十二世，臨濟宗虎丘派高峰妙旁出），龍興般若寺禪師絕學世誠
【English Translation】 Master Zhao Yanshou (8th generation descendant of the Chan lineage of Daowu, succeeding Deshao of Tiantai under Wenyi of Fayan), Chan Master Ciyuan Chuyuan of Shishuang Mountain in Tanzhou (10th generation descendant of Nanyue, from the Linji school, later branching into the Yangqi and Huanglong lineages), Chan Master Zhenzong Yihuai of Tianyi Temple in Yuezhou (8th generation descendant of Daowu, succeeding Chongxian of Yunmen), Chan Master Foyin Jueliao Liaoyuan of Guizong Temple on Mount Kuanglu in Nankang (8th generation descendant of Daowu, succeeding Shanxian of Kaixian of the Yunmen school), Chan Master Pujue Huinan of Huanglong Temple in Longxing (11th generation descendant of Nanyue, Huanglong branch of the Linji school), Chan Master Fanghui of Yangqi Mountain in Yuanzhou (11th generation descendant of Nanyue, Yangqi branch of the Linji school), Chan Master Shouduan of Haihui Hermitage on Baiyun Mountain in Shuzhou (12th generation descendant of Nanyue, succeeding Yangqi of the Linji school), Chan Master Fayan of Wuzu Mountain in Huangmei (13th generation descendant of Nanyue, grandson of Yangqi of the Linji school, later producing the Huqiu lineage), Chan Master Fojian Yuanzhao Wuzhun Shifan of Jingshan Mountain in Hangzhou (19th generation descendant of Nanyue, Huqiu branch of the Linji school), Dharma Master Xingzong of the Song Dynasty (960-1279 AD), the 17th Patriarch of Tiantai, Great Master Fazhi Yueyan Zhili of Yanqing Hermitage on Siming Mountain in Qingyuan, Chan Master Xueyan Zuqin of Yangshan Mountain in Yuanzhou of the Yuan Dynasty (1271-1368 AD) (20th generation descendant of Nanyue, Huqiu branch of the Linji school), Chan Master Wuyong Kuan of Taihu Mountain in Anqing (20th generation descendant of Nanyue, Jinniu true successor of the Yangqi branch of the Linji school), Chan Master Gaofeng Yuanmiao of Fori Puming Guangji Chan Temple, Shizi Cliff, West Tianmu Mountain in Hangzhou (21st generation descendant of Nanyue, Huqiu branch of the Linji school), Chan Master Tieshan Qiong of Nanyue Mountain in Hengzhou (21st generation descendant of Nanyue, collateral descendant of Xueyan Qin of the Huqiu branch of the Linji school), the 8th Patriarch of the Lotus School, National Teacher Zhongfeng Mingben of Foci Yuanzhao Guanghui Zhijue Puying National Temple, Shizi Zhengzong Temple, Tianmu Mountain in Hangzhou (22nd generation descendant of Nanyue of the Chan school, Huqiu branch of the Linji school), Great Master Duanya Liaoyi of Fohui Yuanming Zhengjue Pudu Temple, Shizi Zhengzong Temple, Tianmu Mountain in Hangzhou (22nd generation descendant of Nanyue, collateral descendant of Gaofeng Miao of the Huqiu branch of the Linji school), Chan Master Juexue Shicheng of Longxing Prajna Temple
南嶽下二十二世 臨濟宗虎丘派雪巖祖欽旁出鐵牛持定嗣)婺州伏龍山聖壽寺普應妙智弘辯佛慧圓明廣照無邊普利大禪師千巖元長(南嶽下二十三世 臨濟宗虎丘派)廣德石溪禪師無一全(嗣法未詳再考)廣德石溪禪師本空照(嗣法未詳再考)大滿大禪師(嗣法未詳再考)國初禪師僧錄司右善世掌天下僧教事南京大天界寺住持前徑山五十五代禪師季潭宗泐(南嶽下二十一世臨濟宗楊岐派笑隱大欣嗣)南京大天界寺寂照圓明大禪師碧峰寶金(南嶽下二十二世 臨濟宗楊岐派無用寬下如海真嗣)杭州府西天目山師子正宗寺禪師前松隱庵主唯庵德然(南嶽下二十二世 臨濟宗虎丘派千巖元長旁出)卷附萬曆間賜紫衣三禪師蓮宗十祖杭州府重興云棲寺蓮池禪師袾宏嘉興府重興楞嚴寺達觀禪師真可韶州府重興曹溪南華寺憨山禪師德清雪嶠信禪師傳(附)
重訂憨山禪師八十八祖道影傳贊目錄(終)
No. 1608
八十八祖傳贊卷之一
匡廬憨山釋 德清 述
秀水寓公 高承埏 補
嘉興上士 錢應金 較
陳如尊者傳
阿若憍陳如尊者。阿若名也。此云解。陳那或云陳如。此云火器。姓也。以先世從事。遂以為氏。佛之母族也。以佛初出王宮入山時。有五人隨侍。陳
那其一也。后佛在山修行。五人去佛。各修異道。及佛六年苦行初成道。時詣鹿野苑。五人聞之俱集。佛最初說三轉四諦法輪。問五人云。汝等解否。尊者先答云。已解。故佛印云。阿若憍陳那。故得此名。佛度常隨弟子一千二百五十人。以陳那先悟。故居僧首。率先得度。蓋有夙因。按因果經。佛昔為忍辱仙人。在山修道。陳那為王。名歌利王。性最㬥惡。一日將諸綵女入山遊獵。王倦假𥧌。綵女入林採花。至仙人庵前。仙人為說法。良久王窹。不見諸女。𢹂劍尋之。見在仙所。王怒問曰。汝何人耶。答忍辱仙人也。王問。得上地定否。答曰未。王曰。既未得定。乃凡夫耳。遂拔劍截下仙人手足。仙人神色不動。王曰。汝恨我耶。仙曰。不恨。愿我成佛。先度于王。今先度陳那。即歌利王也。贊曰。
像王遊行象子隨至 聲氣相求緣會而聚 以冤最重為道至親 如車合轍是必有因
初祖迦葉尊者傳
西天初祖。摩訶迦葉尊者。摩竭陀國人。姓婆羅門。摩訶梵語。此云大。迦葉波云飲光。名也。父飲澤。母香志。師生而金色。因昔為鍛金師。善明金性。過去有佛。名毗婆尸。入滅起塔。塔中像壞。時有貧女。將金珠往金師所。換金飾像。因舍之。二人發願為夫婦。由是因緣。感九十一劫身皆金
【現代漢語翻譯】 現代漢語譯本： 再說這第一位尊者。釋迦牟尼佛（Sakyamuni Buddha）還在山中修行時，有五個人離開了佛陀，各自修行不同的法門。等到佛陀苦修六年，初證菩提時，前往鹿野苑。這五個人聽說后都聚集而來。佛陀最初宣講三轉四諦法輪。問這五人說：『你們理解了嗎？』尊者阿若憍陳那（Ajnatakaundinya，意為『已知』）首先回答說：『已經理解了。』所以佛陀印證說：『阿若憍陳那』，因此得名。佛陀度化常隨弟子一千二百五十人，因為阿若憍陳那首先開悟，所以位居僧團之首，率先得度，這其中定有前世的因緣。按照《因果經》所說，佛陀過去世為忍辱仙人，在山中修道。阿若憍陳那當時是國王，名叫歌利王（Kaliraja），性格最為暴虐。一天，歌利王帶著眾多彩女入山遊獵。歌利王疲倦了，就假寐休息。綵女們進入樹林採花，來到了忍辱仙人的茅庵前。忍辱仙人為她們說法。過了很久，歌利王醒來，不見了綵女，就拿著劍尋找她們，看見她們在仙人那裡。歌利王憤怒地問道：『你是什麼人？』仙人回答說：『是忍辱仙人。』歌利王問：『你證得上地之定了嗎？』仙人回答說：『還沒有。』歌利王說：『既然還沒有得定，那就是凡夫俗子罷了。』於是拔出劍砍下了仙人的手足。仙人神色不動。歌利王說：『你恨我嗎？』仙人說：『不恨。愿我將來成佛，先來度化你。』所以今生先度化阿若憍陳那，他就是當時的歌利王。』贊偈說：
像王（象徵佛陀）象子（象徵弟子）隨至， 聲氣相求，因緣際會而聚集。 以冤仇最重的人為得道至親， 如同車輪相合，這其中必定有因。
初祖摩訶迦葉尊者傳
西天初祖，摩訶迦葉尊者（Mahakasyapa，意為『大迦葉』），是摩竭陀國（Magadha）人，姓婆羅門。摩訶是梵語，意為『大』。迦葉波意為『飲光』，是他的名字。他的父親名叫飲澤，母親名叫香志。尊者出生時全身金色，因為過去世是鍛金師，善於辨別金子的特性。過去有佛，名叫毗婆尸佛（Vipassi Buddha），入滅后建造佛塔，塔中的佛像損壞了。當時有一位貧女，拿著金珠到金師那裡，想換金子來修飾佛像，於是捐舍了金珠。兩人發願結為夫婦。由於這樣的因緣，感得九十一劫都身呈金色。
【English Translation】 English version: Then there is the first one. When Sakyamuni Buddha was still practicing in the mountains, five people left the Buddha and each practiced different Dharma methods. When the Buddha had practiced asceticism for six years and first attained enlightenment, he went to Sarnath. The five people gathered together after hearing about it. The Buddha first preached the Three Turnings of the Four Noble Truths. He asked the five people, 'Do you understand?' The Venerable Ajnatakaundinya (meaning 'the known') first answered, 'I have understood.' Therefore, the Buddha affirmed, 'Ajnatakaundinya,' hence the name. The Buddha converted one thousand two hundred and fifty constant followers. Because Ajnatakaundinya was the first to be enlightened, he was the head of the Sangha and the first to be liberated, which must have been due to past causes. According to the Karma Sutra, the Buddha was once the Kshanti (patience) Immortal in a past life, practicing the Tao in the mountains. Ajnatakaundinya was then a king named Kaliraja (meaning 'Kali King'), who was the most violent in nature. One day, King Kali took many concubines into the mountains for hunting. King Kali was tired and feigned sleep. The concubines entered the forest to pick flowers and came to the hermitage of the Kshanti Immortal. The Kshanti Immortal preached the Dharma to them. After a long time, King Kali woke up and could not find the concubines, so he searched for them with his sword and saw them at the Immortal's place. King Kali angrily asked, 'Who are you?' The Immortal replied, 'I am the Kshanti Immortal.' The king asked, 'Have you attained the Samadhi of the upper realms?' The Immortal replied, 'Not yet.' The king said, 'Since you have not attained Samadhi, you are just a mortal.' Then he drew his sword and cut off the Immortal's hands and feet. The Immortal's expression did not change. The king said, 'Do you hate me?' The Immortal said, 'I do not hate you. I vow that when I become a Buddha, I will first liberate you.' So in this life, he first liberated Ajnatakaundinya, who was King Kali at that time.' The verse says:
The Elephant King (symbolizing the Buddha) and the elephant calves (symbolizing the disciples) follow, Their voices and energies seek each other, gathering together due to karmic conditions. Taking the one with the deepest enmity as the closest relative in the Tao, Like the wheels of a cart fitting together, there must be a cause for this.
The Biography of the First Ancestor, Venerable Mahakasyapa
The First Ancestor of the Western Heaven, Venerable Mahakasyapa, was from the country of Magadha, and his surname was Brahmin. 'Maha' is Sanskrit, meaning 'great.' Kasyapa means 'drinking light,' which is his name. His father was named Drinking Dew, and his mother was named Fragrant Will. The Venerable One was born with a golden body because he was a goldsmith in a past life and was good at distinguishing the properties of gold. In the past, there was a Buddha named Vipassi Buddha. After entering Nirvana, a pagoda was built, and the statue in the pagoda was damaged. At that time, there was a poor woman who took gold beads to the goldsmith, wanting to exchange them for gold to decorate the statue, so she donated the gold beads. The two made a vow to become husband and wife. Due to this karmic connection, they were rewarded with golden bodies for ninety-one kalpas.
色。久生天上。後生摩竭陀國。身色金明。故稱為飲光。見佛志求出家。佛言。善來比丘。鬚髮自除。袈裟著體。常于眾中。稱歎第一習頭陀行。是稱金色頭陀。佛將涅槃。拈花示眾。眾惘然。惟尊者破顏微笑。佛言。吾有正法眼藏實相無相微妙法門涅槃妙心。用付于汝。善自護持。乃說偈曰。法本法無法無法法。亦法今付。無法時法。法何曾法。是為禪宗。始祖贊曰。
金色之形金剛為心 奉持慧命常轉法輪 世尊拈花破顏一笑 至今令人思議不到
二祖阿難尊者傳
二祖阿難尊者。王舍城人。姓剎利帝。父斛飯王。實佛之從弟也。梵語阿難陀。此云慶喜。亦云歡喜。如來成道夜生。因為之名。多聞博達。智慧無礙。世尊稱為總持第一。夙生世世。從事諸佛。受持法藏。故今從佛出家。為侍者。佛所說法。一字不遺。故佛滅后。結集法藏。皆從口宣。迦葉問諸大眾。阿難所言。不錯謬乎。皆曰。不異世尊所說。迦葉乃吾阿難。我今年不久留。今將正法眼藏。付囑于汝。汝善護持。聽吾偈言。法法本來法。無法無非法。何於一法中。有法有不法。說偈已。迦葉乃持僧伽黎。入雞足山入定。候慈氏下生。阿難是為二祖。贊曰。
多聞如海飲縮法流 諸佛出沒不離舌頭 鼓簧法化節拍成令
【現代漢語翻譯】 現代漢語譯本： 迦葉（Kāśyapa，人名）。久生天上。後生摩竭陀國（Magadha，古印度王國名）。身色金明。故稱為飲光。見佛志求出家。佛言。『善來比丘（bhikkhu，佛教術語，指出家男子）。』鬚髮自除。袈裟（kasaya，佛教僧侶的服裝）著體。常于眾中。稱歎第一習頭陀行（dhūta，佛教術語，指苦行）。是稱金色頭陀。佛將涅槃（nirvana，佛教術語，指解脫）。拈花示眾。眾惘然。惟尊者破顏微笑。佛言。『吾有正法眼藏（dharma-cakṣus，佛教術語，指如來正法）實相無相微妙法門涅槃妙心。用付于汝。善自護持。』乃說偈曰：『法本法無法，無法法亦法。今付無法時，法法何曾法。』是為禪宗始祖贊曰： 金色之形金剛為心，奉持慧命常轉法輪。 世尊拈花破顏一笑，至今令人思議不到。 二祖阿難尊者傳 二祖阿難尊者。王舍城（Rājagṛha，古印度城市名）人。姓剎利帝（kshatriya，印度種姓制度中的第二等級）。父斛飯王。實佛之從弟也。梵語阿難陀（Ānanda）。此云慶喜。亦云歡喜。如來（Tathāgata，佛的稱號之一）成道夜生。因為之名。多聞博達。智慧無礙。世尊稱為總持第一。夙生世世。從事諸佛。受持法藏（dharma-kośa，佛教術語，指佛法寶藏）。故今從佛出家。為侍者。佛所說法。一字不遺。故佛滅后。結集法藏。皆從口宣。迦葉問諸大眾。阿難所言。不錯謬乎。皆曰。不異世尊所說。迦葉乃謂阿難。『我今年不久留。今將正法眼藏。付囑于汝。汝善護持。』聽吾偈言：『法法本來法，無法無非法。何於一法中，有法有不法。』說偈已。迦葉乃持僧伽黎（saṃghāṭī，佛教僧侶的袈裟）。入雞足山（Kukkutapāda，山名）入定。候慈氏（Maitreya，彌勒菩薩）下生。阿難是為二祖。贊曰： 多聞如海飲縮法流，諸佛出沒不離舌頭。 鼓簧法化節拍成令
【English Translation】 English version: Kāśyapa (name). He lived in the heavens for a long time. Later, he was born in the kingdom of Magadha (ancient Indian kingdom). His body was golden and bright, so he was called 'Drinker of Light'. Seeing the Buddha, he aspired to renounce the world. The Buddha said, 'Welcome, Bhikkhu (Buddhist term, referring to a male monastic).' His hair and beard fell off by themselves, and the kasaya (Buddhist monk's robe) clothed his body. He often praised the practice of dhūta (Buddhist term, referring to ascetic practices) as the foremost among the assembly. He was called the 'Golden Dhūta'. When the Buddha was about to enter nirvana (Buddhist term, referring to liberation), he held up a flower to the assembly. The assembly was bewildered, but only the Venerable Kāśyapa smiled. The Buddha said, 'I have the Dharma-cakṣus (Buddhist term, referring to the eye of the true Dharma), the subtle Dharma gate of true form and no form, and the wondrous mind of nirvana. I entrust it to you. Protect it well.' Then he spoke a verse: 'The Dharma is fundamentally Dharma, no Dharma is also Dharma. Now I entrust it when there is no Dharma, when is the Dharma ever Dharma?' He is the first patriarch of the Chan school. A eulogy says: A golden form with a diamond heart, upholding the wisdom-life and constantly turning the Dharma wheel. The World-Honored One held up a flower and smiled, to this day it is beyond comprehension. Transmission of the Second Patriarch, Venerable Ānanda The Second Patriarch, Venerable Ānanda. He was from the city of Rājagṛha (ancient Indian city). His surname was Kshatriya (the second rank in the Indian caste system). His father was King Hukfan. He was actually the Buddha's cousin. In Sanskrit, Ānanda means 'Joy' or 'Delight'. He was born on the night the Tathāgata (one of the titles of the Buddha) attained enlightenment, hence the name. He was learned and knowledgeable, with unobstructed wisdom. The World-Honored One called him the foremost in total retention. In past lives, he served all the Buddhas and upheld the Dharma-kośa (Buddhist term, referring to the treasury of the Dharma). Therefore, he now renounced the world with the Buddha and became his attendant. He did not miss a single word of what the Buddha said. Therefore, after the Buddha's passing, he recited the entire Dharma-kośa from memory. Kāśyapa asked the assembly, 'Is what Ānanda said without error?' They all said, 'It is no different from what the World-Honored One said.' Kāśyapa then said to Ānanda, 'I will not remain for long this year. Now I entrust the Dharma-cakṣus to you. Protect it well.' Listen to my verse: 'The Dharma is fundamentally Dharma, no Dharma is also no Dharma. Why, in one Dharma, is there Dharma and no Dharma?' After speaking the verse, Kāśyapa took his saṃghāṭī (Buddhist monk's robe) and entered samadhi (meditative state) in Kukkutapāda Mountain (name of a mountain), awaiting the descent of Maitreya (the future Buddha). Ānanda is the second patriarch. A eulogy says: His learning is like the sea, drinking and shrinking the Dharma stream, the appearance and disappearance of all Buddhas is inseparable from his tongue. Blowing the reed pipe of Dharma transformation, the rhythm becomes an order.
是故我師為偏中正
三祖商那和修尊者傳
三祖商那和修尊者。摩突羅國人也。姓毗舍多。父林勝。母憍奢耶。在胎六年而生。梵語商諾迦。此云自然服。即西域九節秀草名也。若聖人降生。則此草生於凈潔之地。尊者生時。瑞草斯應。昔如來行化。至摩突羅國。見一青林枝葉茂盛。語阿難曰。吾滅后一百年。有比丘商那和修。於此林中轉妙法輪。後果誕和修。受慶喜尊者法眼。止此林中。降二火龍。龍施其地。以建梵宮。尊者化緣既久。思付正法。適吒利國。優波鞠多來歸。以為給侍。問鞠多曰。汝年幾耶。答言。我年十七。者曰。汝身十七。性十七耶。答曰。師發已白。為發白耶。心白耶。者曰。我發白。非心白也。多曰。我身十七。非性十七也。尊者知是法器。后三年遂為落髮受具。乃告曰。昔如來以正法眼無上妙法。付囑迦葉。展轉至我。我今付汝。勿令斷絕。聽吾偈言。非法亦非心。無心亦無法。說是心法時。是法非心法。是為三祖。贊曰。
般若靈根夙生已證 故師將出瑞草先應 以心印心如火投火 狹路相逢定沒處躲
四祖優波鞠多尊者傳
四祖優波鞠多尊者。吒利國人也。姓首陀。父善意。十七出家。二十證受三祖心印。隨方行化。得度甚眾。由是魔宮震動
【現代漢語翻譯】 現代漢語譯本： 『是故我的老師是偏中正的。』
三祖商那和修尊者傳
三祖商那和修尊者（Śāṇavāsa，意為自然服），是摩突羅國（Mathura）人。姓毗舍多（Vishata），父親是林勝，母親是憍奢耶（Kauśalya）。在母胎中六年才出生。梵語『商諾迦』（Śāṇaka），翻譯成中文是『自然服』。指的是西域一種名為九節秀的草。如果聖人降生，這種草就會生長在乾淨的地方。尊者出生時，這種瑞草也應時而生。過去如來佛（Tathāgata）行教化時，來到摩突羅國，看到一片青林枝葉茂盛，告訴阿難（Ānanda）說：『我滅度后一百年，會有比丘名為商那和修，在這片林中轉妙法輪。』 後來果然誕生了商那和修，他從慶喜尊者（Ānanda）那裡接受了法眼。他住在這片林中，降伏了兩條火龍。龍將土地獻給他，用來建造梵宮。尊者教化的因緣已經很久了，想要付囑正法。恰逢吒利國（Jeta）的優波鞠多（Upagupta）前來歸附，尊者便讓他擔任侍者。問優波鞠多說：『你今年幾歲了？』 回答說：『我今年十七歲。』 尊者說：『是你的身體十七歲，還是你的自性十七歲？』 回答說：『老師的頭髮已經白了，是因為頭髮白了，還是心白了？』 尊者說：『我的頭髮白了，不是心白了。』 鞠多說：『我的身體十七歲，不是自性十七歲。』 尊者知道他是法器，三年後就為他剃度，讓他受具足戒。於是告訴他說：『過去如來佛將正法眼藏無上妙法，付囑給迦葉（Kāśyapa），輾轉相傳到我這裡。我現在傳給你，不要讓它斷絕。聽我的偈子：非法也不是心，沒有心也沒有法。說這個心法的時候，這個法不是心法。』 這就是三祖。讚頌說：
般若靈根前世已種今生已證，所以老師將要出世時，瑞草事先應驗。 以心印心就像用火點火，在狹窄的道路上相遇，必定無處可躲。
四祖優波鞠多尊者傳
四祖優波鞠多尊者，是吒利國（Jeta）人。姓首陀（Śūdra），父親是善意。十七歲出家，二十歲證悟，接受了三祖的心印。他隨處行教化，度化了很多人。因此，魔宮震動。
【English Translation】 English version: 『Therefore, my teacher is impartial and upright.』
Transmission of the Third Patriarch, Venerable Śāṇavāsa
The Third Patriarch, Venerable Śāṇavāsa (meaning 'naturally clothed'), was a native of Mathura. His surname was Vishata, his father was Linsheng, and his mother was Kauśalya. He was born after being in the womb for six years. In Sanskrit, 'Śāṇaka' means 'naturally clothed.' It refers to a type of grass called 'nine-jointed excellent grass' in the Western Regions. If a sage is born, this grass will grow in a clean place. When the Venerable One was born, this auspicious grass appeared accordingly. In the past, when the Tathāgata was propagating the Dharma, he came to Mathura and saw a lush green forest. He said to Ānanda, 'One hundred years after my Parinirvana, there will be a Bhikṣu named Śāṇavāsa who will turn the wonderful Dharma wheel in this forest.' Later, Śāṇavāsa was indeed born, and he received the Dharma eye from Venerable Ānanda. He stayed in this forest and subdued two fire dragons. The dragons offered the land to him to build a Brahma palace. After a long time of teaching, the Venerable One wanted to entrust the true Dharma. At that time, Upagupta from Jeta came to join him, and the Venerable One made him his attendant. He asked Upagupta, 'How old are you?' Upagupta replied, 'I am seventeen years old.' The Venerable One said, 'Is your body seventeen, or is your nature seventeen?' Upagupta replied, 'The teacher's hair is already white. Is it because the hair is white, or is the mind white?' The Venerable One said, 'My hair is white, but my mind is not white.' Upagupta said, 'My body is seventeen, but my nature is not seventeen.' The Venerable One knew that he was a vessel of the Dharma. Three years later, he shaved his head and gave him the full precepts. Then he said, 'In the past, the Tathāgata entrusted the Eye Treasury of the True Dharma, the unsurpassed wonderful Dharma, to Kāśyapa, which was passed down to me. Now I pass it on to you. Do not let it be cut off. Listen to my verse: The non-Dharma is also not the mind, without mind there is also no Dharma. When this mind-Dharma is spoken, this Dharma is not the mind-Dharma.' This is the Third Patriarch. A verse in praise says:
The root of Prajna was planted in a past life and is now realized in this life, so when the teacher is about to appear, the auspicious grass appears in advance. Mind seals mind like fire igniting fire, meeting on a narrow road, there is definitely nowhere to hide.
Transmission of the Fourth Patriarch, Venerable Upagupta
The Fourth Patriarch, Venerable Upagupta, was a native of Jeta. His surname was Śūdra, and his father was Shanyi. He left home at the age of seventeen and attained enlightenment at the age of twenty, receiving the mind-seal of the Third Patriarch. He propagated the Dharma everywhere and converted many people. Because of this, the demon palace was shaken.
。波旬愁怖。遂竭魔力。以害尊者。尊者入定。魔持瓔珞。縻之於頸。及出定。乃取人狗蛇三尸。化為華鬘。軟語酬之。魔喜受而系之。即為臭尸。蛆蟲壞爛。厭惡不堪。盡其魔力。竟不能去。乃哀求之。尊者令魔歸三寶。懺悔改過。得脫。尊者每度一人。置一籌于石室。室方丈充滿其間。後有一長者子。名曰香眾。來乞出家。尊者問曰。汝身出家。心出家耶。答我來出家。非為身心。者曰。不為身心。誰復出家。答曰。夫出家者。無我我故。無我我故即心不生滅心不生滅即是常道。諸佛亦常心無形相。其體亦然。者曰。汝當大悟。心自通達。即為剃度。授具足戒。仍告曰。汝父夢金日而生。汝可名提多迦。謂曰。如來以大法眼藏。次第至我。我今付汝。勿令斷絕。善自護持。聽吾偈言。心自本來心。本心非有法。有法有本心。非心非本法。是為四祖。贊曰。
一人心空魔宮震動 握金剛鋒誰敢輕弄 若肯回光狂心頓歇 禮拜皈依諸罪消滅
五祖提多迦尊者傳
五祖提多迦尊者。摩伽陀國人也。梵語提多迦。此云通真量。初生時。父夢金日自屋而出。照耀天地。前有大山。諸寶嚴飾。山頂泉涌。滂沱四流。后遇鞠多尊者。為解之曰。寶山者。吾身也。泉涌者。法無盡也。日從屋出者。汝今入道
【現代漢語翻譯】 現代漢語譯本：波旬（Pāpīyas，欲界第六天之主）感到愁苦和害怕，於是竭盡魔力來加害尊者。尊者入定，魔王拿著瓔珞，纏繞在尊者的脖子上。尊者出定后，取來人、狗、蛇的三具屍體，化為華鬘（mālā，花環），用柔和的言語贈送給魔王。魔王歡喜地接受並繫在身上，立刻就變成了惡臭的屍體，蛆蟲腐爛，令人厭惡不堪。魔王用盡魔力，竟然無法去除，於是哀求尊者。尊者讓魔王皈依三寶，懺悔改過，才得以解脫。尊者每度化一個人，就在石室裡放置一根籌碼，石室方丈之間都滿了。後來有一位長者（gṛhapati，富有的居士）的兒子，名叫香眾，前來請求出家。尊者問：『你是身出家，還是心出家呢？』香眾回答：『我來出家，不是爲了身，也不是爲了心。』尊者說：『不爲了身心，那麼是誰出家呢？』香眾回答說：『所謂出家，是因為沒有我（ātman），沒有我（ātman）的緣故，就是心不生滅；心不生滅，就是常道。諸佛也是常，心沒有形相，其體也是這樣。』尊者說：『你應當大悟，心自然通達。』於是為他剃度，授予具足戒。並告訴他說：『你父親夢見金日而生你，你可以名叫提多迦（Dhitika）。』尊者說：『如來（Tathāgata）以大法眼藏，次第傳到我這裡，我現在傳給你，不要讓它斷絕，好好地護持。聽我的偈語：心自本來心，本心非有法。有法有本心，非心非本法。』這就是第四祖。贊曰：一人心空魔宮震動，握金剛鋒誰敢輕弄。若肯回光狂心頓歇，禮拜皈依諸罪消滅。 五祖提多迦尊者傳：五祖提多迦尊者，是摩伽陀國（Magadha，古印度十六大國之一）人。梵語提多迦（Dhitika），翻譯成中文是通真量。他初生的時候，父親夢見金色的太陽從屋裡出來，照耀天地，前面有一座大山，用各種寶物裝飾，山頂泉水涌出，四處流淌。後來遇到鞠多（Kukkuta）尊者，鞠多尊者為他解釋說：『寶山，就是我的身體。泉水涌出，就是佛法無盡。太陽從屋裡出來，就是你現在入道。
【English Translation】 English version: Pāpīyas (Lord of the sixth heaven in the desire realm) was worried and frightened, so he exhausted his demonic powers to harm the Venerable One. The Venerable One entered into Samadhi (deep meditation), and the demon king took a necklace and wrapped it around the Venerable One's neck. When the Venerable One emerged from Samadhi, he took the three corpses of a human, a dog, and a snake, transformed them into a mālā (garland), and offered it to the demon king with gentle words. The demon king joyfully accepted it and wore it, and it immediately turned into a foul-smelling corpse, with maggots rotting it, making it disgusting and unbearable. The demon king exhausted his demonic powers but was unable to remove it, so he pleaded with the Venerable One. The Venerable One told the demon to take refuge in the Three Jewels, repent and correct his mistakes, and he was then freed. Every time the Venerable One converted someone, he placed a tally in a stone chamber, and the chamber, a square zhang (a unit of measurement), was filled with them. Later, there was the son of a gṛhapati (wealthy householder) named Xiang Zhong, who came to request ordination. The Venerable One asked: 'Are you ordaining your body, or are you ordaining your mind?' Xiang Zhong replied: 'I have come to ordain, not for the body, nor for the mind.' The Venerable One said: 'If not for the body and mind, then who is ordaining?' Xiang Zhong replied: 'What is called ordination is because there is no ātman (self); because there is no ātman (self), it means the mind does not arise or cease; the mind not arising or ceasing is the constant path. All Buddhas are also constant, the mind has no form, and its essence is also like this.' The Venerable One said: 'You should have great enlightenment, and your mind will naturally be clear.' Then he shaved his head and gave him the complete precepts. He also told him: 'Your father dreamed of a golden sun and you were born, you can be named Dhitika.' The Venerable One said: 'The Tathāgata (Thus Come One) has passed the Dharma-eye treasury down to me in succession, and now I pass it on to you, do not let it be cut off, protect it well. Listen to my verse: The mind is originally the mind, the original mind is not a dharma. Having dharma has the original mind, not mind, not original dharma.' This is the Fourth Patriarch. Praise: One person's mind is empty, the demon palace trembles, holding the Vajra (diamond) point, who dares to lightly play with it. If you are willing to turn the light around, the mad mind will stop immediately, bowing and taking refuge, all sins will be eliminated. The Biography of the Fifth Patriarch, Venerable Dhitika: The Fifth Patriarch, Venerable Dhitika, was a native of Magadha (an ancient kingdom in India). Dhitika in Sanskrit means 'penetrating true measure'. When he was first born, his father dreamed that a golden sun came out of the house, illuminating heaven and earth, and in front of it was a large mountain, decorated with various treasures, and a spring gushed from the top of the mountain, flowing in all directions. Later, he met Venerable Kukkuta, who explained to him: 'The treasure mountain is my body. The spring gushing forth is the endless Dharma. The sun coming out of the house means you are now entering the path.'
之象也。照耀天地者。汝智慧超越也。尊者聞說。歡喜而唱言。巍巍七寶山。常出智慧泉。回為真法詠。能度諸有緣。鞠多尊者亦說偈言。我法傳與汝。當現大智慧。金日從屋出。照耀于天地。尊者聞偈設禮奉持。后至中印度國。有八千大仙。彌遮迦為首。聞尊者至。率眾瞻禮曰。昔與師同生梵天。我遇仙人。授我仙法。師逢佛子。修習禪那。自此報分殊途。已經六劫。者曰。支離累劫。誠哉不虛。今可舍邪歸正。以入佛乘。彌遮迦曰。今幸相遇。非夙緣耶。愿師慈悲。令我解脫。尊者即度。出家授具。乃告曰。昔如來以大法藏。密付迦葉。展轉至我。我今付汝。當護念之。乃說偈曰。通達本法心。無法無非法。悟了同未悟。無心亦無法。是為五祖。贊曰。
已悟本心如日照夜 示生死夢光明超越 師法本無我法不有 以空合空舌不出口
六祖彌遮迦尊者傳
六祖彌遮迦尊者。中印度人也。既傳法已。游至北天竺國。見雉堞之上。有金色祥雲。嘆曰。此道人氣也。必有吾嗣。乃入城。阛阓間有一人。手持酒器。逆而問曰。師何方來。欲往何所。祖曰。從自心來。欲往無處。曰識我手中物否。祖曰。此是觸器。而負凈者。曰師識我否。祖曰。我即不識。識即非我。乃謂之曰。汝試自稱名氏。吾當
【現代漢語翻譯】 現代漢語譯本： 這是事物表象的象徵。照耀天地，是你的智慧超越常人。尊者聽了這些話，歡喜地唱道：『巍峨的七寶山，常涌出智慧的泉源，迴向成為真正的佛法吟唱，能夠度化各種有緣眾生。』鞠多尊者也說了偈語：『我的佛法傳給你，你將展現出巨大的智慧，如金色的太陽從屋中升起，照耀天地。』尊者聽了偈語，行禮並接受奉持。後來到了中印度國，有八千位大仙，以彌遮迦（Mijiajia，人名）為首。他們聽說尊者到來，率領眾人瞻仰禮拜說：『過去我們和老師一同生在梵天，我遇到了仙人，傳授我仙法，老師遇到了佛子，修習禪那（Channa，禪定）。從此，我們各自的命運不同，已經過了六劫（Jie，佛教時間單位）。』尊者說：『支離破碎地經歷累劫，確實不虛假。現在可以捨棄邪道，歸於正道，進入佛的教法。』彌遮迦說：『今天有幸相遇，難道不是前世的緣分嗎？愿老師慈悲，讓我解脫。』尊者立即為他剃度出家，授予具足戒。然後告訴他說：『過去如來（Rulai，佛的稱號）將大法藏（Dafazang，佛法精髓）秘密地交付給迦葉（Jiaye，佛陀十大弟子之一），輾轉傳到我這裡，我現在傳給你，你應當守護思念它。』於是說了偈語：『通達本來的法心，沒有法也沒有非法。領悟了和未領悟一樣，無心也沒有法。』這就是第五祖。讚頌說：
已經領悟本心，如太陽照亮黑夜，顯示生死如夢，光明超越一切。 師父的法本來就沒有我，佛法本來就不存在，以空性與空性相合，言語無法表達。
第六祖彌遮迦尊者傳
第六祖彌遮迦尊者，是中印度人。傳法之後，遊歷到北天竺國，看到城墻之上，有金色的祥雲，感嘆道：『這是有道之人的氣息啊，一定有我的繼承人。』於是進入城中，在街市上有一個人，手裡拿著酒器，迎面走來問道：『老師從哪裡來？想要到哪裡去？』祖師說：『從自心而來，想要到無處可去。』那人說：『認識我手中的東西嗎？』祖師說：『這是盛放酒的器皿，但承載的是污穢之物。』那人說：『老師認識我嗎？』祖師說：『我不認識，如果認識就不是我了。』於是對他說：『你試著自報姓名，我應當……』
【English Translation】 English version: This is a symbol of phenomena. Illuminating heaven and earth signifies your wisdom surpassing others. The Venerable, hearing this, joyfully sang: 'The majestic seven-jeweled mountain constantly springs forth the fountain of wisdom, turning into true Dharma chants, capable of delivering all sentient beings with affinity.' Venerable Kukuta also spoke a verse: 'My Dharma is transmitted to you, you will manifest great wisdom, like the golden sun rising from the house, illuminating heaven and earth.' The Venerable, hearing the verse, paid respects and accepted it. Later, he arrived in Central India, where there were eight thousand great immortals, led by Mijiajia (Mijiajia, a name). Hearing of the Venerable's arrival, they led the assembly to pay homage, saying: 'In the past, we and the teacher were born together in the Brahma Heaven. I encountered an immortal who taught me immortal methods. The teacher encountered a Buddha's disciple and practiced Dhyana (Channa, meditation). Since then, our destinies have diverged, and six kalpas (Jie, a Buddhist unit of time) have passed.' The Venerable said: 'The fragmentation of experiencing kalpas is indeed not false. Now you can abandon the heretical path, return to the right path, and enter the Buddha's teachings.' Mijiajia said: 'Today, we are fortunate to meet. Is this not a karmic connection from a previous life? May the teacher be compassionate and liberate me.' The Venerable immediately ordained him, granting him full ordination. Then he told him: 'In the past, the Tathagata (Rulai, title of a Buddha) secretly entrusted the Great Dharma Treasury (Dafazang, the essence of the Buddha's teachings) to Kashyapa (Jiaye, one of the Buddha's ten great disciples), which was passed down to me. Now I pass it on to you, and you should protect and cherish it.' Then he spoke a verse: 'Penetrating the original Dharma mind, there is neither Dharma nor non-Dharma. Enlightenment is the same as non-enlightenment, without mind and without Dharma.' This is the Fifth Patriarch. The praise says:
Having realized the original mind, like the sun illuminating the night, showing that life and death are like a dream, and that light transcends everything. The master's Dharma originally had no self, and the Buddha's Dharma originally did not exist. Combining emptiness with emptiness, words cannot express it.
Transmission of the Sixth Patriarch, Venerable Mijiajia
The Sixth Patriarch, Venerable Mijiajia, was from Central India. After transmitting the Dharma, he traveled to North India and saw golden auspicious clouds above the city walls. He exclaimed: 'This is the aura of a person of the Way; there must be my successor.' So he entered the city, and in the marketplace, there was a person holding a wine vessel, who came up and asked: 'Where does the teacher come from? Where do you want to go?' The Patriarch said: 'I come from my own mind and want to go nowhere.' The person said: 'Do you recognize the thing in my hand?' The Patriarch said: 'This is a vessel for holding wine, but it carries impure things.' The person said: 'Does the teacher recognize me?' The Patriarch said: 'I do not recognize you; if I recognized you, it would not be me.' Then he said to him: 'Try to state your name, and I shall...'
示汝本因。彼人說偈曰。我從無量劫。至於生此國。本姓頗羅墮。名字婆須蜜。祖曰。我師提多迦說。世尊昔游北印度。語阿難言。此國中我滅度后三百年。有一聖人出。姓頗羅墮。名婆須蜜。而於禪祖。當獲第七。世尊記汝。汝應出家。彼乃置器禮師。側立而言曰。我思往劫。嘗作檀那。獻一如來寶座。彼佛記我曰。汝于賢劫。釋迦法中。宣傳至教。今符師說。愿加度脫。祖即為披剃受具。乃告之曰。世尊所傳正法眼藏。吾今付汝。無令斷絕。乃說偈曰。無心無可得。說得不名法。若了心非心。始解心心法。是為六祖。贊曰。
都因此來不為別事 鬧市相逢自示其器 懸見未然蚤知今日 當行買賣不論價值
七祖婆須蜜尊者傳
七祖婆須蜜尊者。北天竺國人也。姓頗羅墮。此云捷疾利根。常服凈衣。執酒器。遊行里閈。或吟或嘯。人謂之狂。及遇彌遮迦尊者。宣如來往志。自省前緣。投器出家受法。行化至迦摩羅國。廣興佛事。於法座前。忽有智者。自稱我名佛陀難提。今與師論義。祖曰。仁者論即不義。義即不論。若擬論義。終非義論。難提知師義勝。心即欽服曰。我願求道。沾甘露味。祖遂為剃度。而受具戒。告曰。如來正法眼藏。我今付汝。汝當護持。乃說偈曰。心同虛空界。示等虛
【現代漢語翻譯】 現代漢語譯本 向你展示根本原因。那個人說了偈語：『我從無量劫以來，直到出生在這個國家，原本姓頗羅墮（Bharadvaja，古印度婆羅門姓氏之一），名字叫婆須蜜（Vasumitra，朋友）。』 祖師說：『我的老師提多迦（Titaka）說過，世尊（釋迦牟尼佛）過去遊歷北印度時，告訴阿難（Ananda，釋迦牟尼十大弟子之一）說：『這個國家中，我滅度后三百年，會有一位聖人出現，姓頗羅墮，名叫婆須蜜，他會在禪宗中獲得第七祖的地位。』世尊已經預言了你，你應該出家。』 他於是放下酒器，向祖師行禮，站在一旁說：『我回憶起過去，曾經作為施主，獻給一位如來（Tathagata，佛的稱號之一）一座寶座。那位佛陀預言我說：『你將在賢劫（Bhadrakalpa，現在這個時期）中，在釋迦牟尼佛的教法中，宣揚至高的教義。』現在符合老師所說，希望您能度化我。』祖師就為他剃度，授予具足戒，然後告訴他說：『世尊所傳的正法眼藏（Saddharma-caksuh，佛法的精髓），我現在傳給你，不要讓它斷絕。』 於是說了偈語：『無心就無所得，說出來的就不能稱為法。如果明白了心不是心，才開始理解心與心之間的法。』這就是第六祖。讚頌說： 『都因為這件事而來，不是爲了別的事，鬧市相逢，自然展示他的器量，預先見到未來，早就知道今天，應當進行買賣，不論價值。』 七祖婆須蜜尊者傳 七祖婆須蜜尊者，是北天竺國（North India）人。姓頗羅墮，意思是捷疾利根（quick wit and sharp faculties）。他經常穿著乾淨的衣服，拿著酒器，在街巷裡遊蕩，有時吟唱，有時呼嘯，人們認為他瘋了。等到遇到彌遮迦尊者（Mishaka），聽他宣講如來往昔的經歷，自己反省前世的因緣，於是扔掉酒器，出家接受佛法。他到迦摩羅國（Kamarupa）弘揚佛法，廣興佛事。在法座前，忽然有一位智者，自稱名叫佛陀難提（Buddhanandi），說：『現在我要和您辯論佛法。』 祖師說：『仁者，辯論就是不符合義理，符合義理就不辯論。如果想要辯論義理，最終也不是真正的義理。』佛陀難提知道祖師的義理高勝，心中欽佩，說：『我願意求道，沾染甘露的滋味。』祖師就為他剃度，授予具足戒，告訴他說：『如來正法眼藏，我現在傳給你，你要好好護持。』 於是說了偈語：『心如同虛空界，顯示如同虛
【English Translation】 English version Showing you the fundamental cause. That person spoke a verse: 'From countless kalpas (aeons) until being born in this country, my original surname is Bharadvaja (an ancient Brahmin surname), and my name is Vasumitra (friend).' The Patriarch said: 'My teacher Titaka (name of a patriarch) said that the World-Honored One (Sakyamuni Buddha) once traveled in North India and told Ananda (one of the ten principal disciples of Sakyamuni Buddha): 'In this country, three hundred years after my Parinirvana (death of Buddha), a sage will appear, surnamed Bharadvaja, named Vasumitra, and he will attain the seventh position in the Chan lineage.' The World-Honored One has already predicted you, you should renounce the household life.' Thereupon, he put down the vessel, paid homage to the teacher, and stood aside, saying: 'I recall in past kalpas, I once acted as a donor, offering a jeweled seat to a Tathagata (title of a Buddha). That Buddha predicted me, saying: 'In the Bhadrakalpa (the present era), within the Dharma of Sakyamuni, you will propagate the supreme teachings.' Now it matches what the teacher says, I hope you can liberate me.' The Patriarch then shaved his head and conferred the full precepts, and then told him: 'The True Dharma Eye Treasury (Saddharma-caksuh) transmitted by the World-Honored One, I now entrust to you, do not let it be cut off.' Then he spoke a verse: 'With no mind, there is nothing to be obtained; what is spoken cannot be called Dharma. If one understands that the mind is not the mind, then one begins to understand the Dharma of the mind.' This is the Sixth Patriarch. The eulogy says: 'All come because of this matter, not for other things; meeting in the bustling city, naturally showing his capacity; foreseeing the future, knowing today early on; one should engage in buying and selling, regardless of value.' Transmission of the Seventh Patriarch, Venerable Vasumitra The Seventh Patriarch, Venerable Vasumitra, was a native of North India. His surname was Bharadvaja, which means quick wit and sharp faculties. He often wore clean clothes, carried a wine vessel, and wandered in the streets and alleys, sometimes chanting, sometimes whistling, people thought he was crazy. When he met Venerable Mishaka (name of a patriarch), he heard him expound the past experiences of the Tathagata, and he reflected on his past causes and conditions, so he threw away the wine vessel and renounced the household life to receive the Dharma. He went to Kamarupa (ancient kingdom in Assam) to propagate the Dharma and extensively promoted Buddhist affairs. In front of the Dharma seat, suddenly there was a wise man, claiming to be named Buddhanandi (name of a patriarch), saying: 'Now I want to debate the Dharma with you.' The Patriarch said: 'Benevolent one, debating is not in accordance with righteousness, and in accordance with righteousness, there is no debate. If you want to debate righteousness, it will ultimately not be true righteousness.' Buddhanandi knew that the Patriarch's righteousness was superior, and he admired him in his heart, saying: 'I wish to seek the Way and be moistened by the taste of nectar.' The Patriarch then shaved his head and conferred the full precepts, telling him: 'The True Dharma Eye Treasury of the Tathagata, I now entrust to you, you must protect and uphold it well.' Then he spoke a verse: 'The mind is like the realm of empty space, showing equality like
空法。證得虛空時。無是無非法。付法已。即入慈心三昧。時梵王帝釋諸天。俱來作禮。而說偈言。賢劫眾聖祖。而當第七位。尊者愛念我。請為宣佛地。尊者從三昧起。示眾曰。我所得法。而非有故。若識佛地。離有無故。語訖。還入三昧。是為七祖。贊曰。
從熟路來忽逢親友 一言論義頓知本有 乞甘露味示虛空法 若謂有得落七落八
八祖佛陀難提尊者傳
八祖佛陀難提尊者。迦摩羅國人也。姓瞿曇氏。頂有肉髻。辯捷無礙。初遇婆須蜜。出家受教。既而領徒。至提伽國毗舍羅家。見舍有白光上騰。謂其徒曰。此家有聖人。口無言說。真大乘根器。不行四衢。知觸穢耳。言訖。長者出致禮問。何所須。祖曰。我求侍者。長者曰。我有一子。名伏䭾蜜多。年已五十。口未曾言。足未曾履。祖曰。如汝所說。真吾弟子。伏䭾聞之。遽起禮拜。而說偈言。父母非我親。誰是最親者。諸佛非我道。誰為最道者。祖以偈答曰。汝言與心親。父母非可比。汝行與道合。諸佛心即是。外求有相佛。與汝不相似。欲識汝本心。非合亦非離。伏䭾聞已。便行七步。祖曰。此子昔曾值佛悲願廣大。慮父母愛情難捨。故不言履耳。長者遂捨出家。祖尋授具戒。復告之曰。我今以如來正法眼藏。付囑于汝。勿令
【現代漢語翻譯】 現代漢語譯本 空法。證得虛空的境界時，既不是『有』也不是『無』。交付佛法之後，就進入慈心三昧（一種禪定狀態）。當時梵天王、帝釋天等眾天神，都來禮拜，並說了這樣的偈語：『賢劫（現在這個時代）眾聖的祖師，您將是第七位。尊者您愛念我們，請為我們宣說佛的境界。』尊者從三昧中起身，向大眾開示說：『我所得到的法，並非實有。如果想要認識佛的境界，就要遠離『有』和『無』的執著。』說完，又再次進入三昧。這就是第七祖。 讚頌說： 『從熟悉的道路走來忽然遇到親友，一句話的議論就頓悟了本有的佛性。 乞求甘露的滋味，開示虛空的法理，如果認為有所得，那就落入了七落入了八（指落入數量的執著）。』
第八祖 佛陀難提（Buddhanandi）尊者傳
第八祖 佛陀難提尊者，是迦摩羅國（Kamarupa）人，姓瞿曇（Gautama）。頭頂有肉髻（ushnisha，佛的三十二相之一），辯才敏捷，沒有阻礙。最初遇到婆須蜜（Vasumitra），出家接受教導。之後帶領徒眾，來到提伽國（Tigga）的毗舍羅（Visala）家。看見他家有白光向上升騰，對他的徒弟們說：『這家有聖人，雖然口不能言說，卻是真正的大乘根器。他不走四通八達的道路，是知道接觸會沾染污穢。』說完，長者出來致禮問候，問：『您需要什麼？』尊者說：『我求一位侍者。』長者說：『我有一個兒子，名叫伏䭾蜜多（Buddhamitra），年齡已經五十歲，口未曾說過話，腳未曾走過路。』尊者說：『正如你所說，他真是我的弟子。』伏䭾蜜多聽到這些話，立刻起身禮拜，並說了這樣的偈語：『父母不是我最親的人，誰才是最親的人？諸佛不是我的道，誰才是我的道？』尊者用偈語回答說：『你的言語與心親近，父母無法相比。你的行為與道相合，諸佛的心就是道。向外尋求有相的佛，與你的本心不相似。想要認識你的本心，既不是聚合也不是分離。』伏䭾蜜多聽了之後，便走了七步。尊者說：『這個孩子過去曾經遇到佛，悲願廣大。考慮到父母的愛情難以割捨，所以不說話，不走路。』長者於是捨棄家庭出家。尊者隨即為他授具足戒，又告訴他說：『我現在將如來正法眼藏（Tathagata』s treasury of the correct Dharma eye）交付給你，不要讓它斷絕。』
【English Translation】 English version The Dharma of Emptiness. When one realizes emptiness, there is neither 'is' nor 'is not'. After transmitting the Dharma, he entered the Samadhi of Loving-kindness. At that time, Brahma, Indra, and all the devas came to pay homage and recited a verse: 'The ancestor of all sages in the Worthy Kalpa (the present era), you will be the seventh. Venerable One, you cherish us, please proclaim the Buddha-ground for us.' The Venerable One arose from Samadhi and showed the assembly, saying: 'The Dharma I have attained is not existent. If you want to recognize the Buddha-ground, you must be apart from existence and non-existence.' After speaking, he re-entered Samadhi. This is the Seventh Ancestor. A verse in praise says: 'Coming from a familiar road, suddenly encountering relatives and friends, with one word of discussion, one instantly knows the inherent nature. Begging for the taste of nectar, revealing the Dharma of emptiness, if one claims to have attained something, one falls into seven, falls into eight (referring to falling into the attachment of numbers).'
The Transmission of the Eighth Ancestor, Venerable Buddhanandi
The Eighth Ancestor, Venerable Buddhanandi, was from the country of Kamarupa. His surname was Gautama. He had a fleshy protuberance on the crown of his head (ushnisha, one of the thirty-two marks of the Buddha), and his eloquence was swift and unobstructed. He first met Vasumitra and left home to receive teachings. Later, leading his disciples, he came to the house of Visala in the country of Tigga. Seeing a white light rising from the house, he said to his disciples: 'This house has a sage, though he cannot speak, he is a true Mahayana root. He does not walk the crossroads, knowing that contact will defile.' After speaking, the elder came out to pay respects and asked, 'What do you need?' The Ancestor said, 'I seek an attendant.' The elder said, 'I have a son named Buddhamitra, who is fifty years old, has never spoken a word, and has never walked a step.' The Ancestor said, 'As you say, he is truly my disciple.' Buddhamitra, hearing these words, immediately arose and bowed, reciting this verse: 'Parents are not my closest kin, who is the closest? The Buddhas are not my path, who is my path?' The Ancestor answered with a verse: 'Your words are close to your heart, parents cannot compare. Your actions are in harmony with the Way, the Buddhas' heart is the Way. Seeking an external Buddha with form is not like your original mind. If you want to know your original mind, it is neither union nor separation.' After hearing this, Buddhamitra took seven steps. The Ancestor said, 'This child has encountered the Buddha in the past, with great compassion and vows. Considering the love of his parents is difficult to relinquish, he does not speak or walk.' The elder then renounced his family and left home. The Ancestor then ordained him with the full precepts and told him, 'I now entrust to you the Tathagata's treasury of the correct Dharma eye, do not let it be cut off.'
斷絕。乃說偈曰。虛空無內外。心法亦如此。若了虛空故。是達真如理。是為八祖。贊曰。
不是不言言之不及 不是不行本無軌跡 今遇其人乃可開口 從此便行不墮窠臼
九祖伏䭾蜜多尊者傳
九祖伏䭾蜜多尊者。提伽國人也。姓毗舍羅。既受八祖付囑。后至中印度行化。時有長者香蓋。𢹂一子而來。瞻禮于祖曰。此子處胎六十歲。因號難生。嘗會一仙。謂此兒非凡。當爲法器。今遇尊者。可令出家。祖即與落髮。受具羯磨之際。祥光燭座。仍感舍利三七粒現前。自此精進忘疲。既而祖告之曰。如來以大法眼藏。展轉至我。我今付汝。汝護念之。勿令斷絕。乃說偈曰。真理本無名。因名顯真理。受得真實法。非真亦非偽。是為九祖。贊曰。
住母胎中經六十年 只待師來方遂前緣 頂上光明元是本有 一刮便透如獅子吼
十祖脅尊者傳
十祖脅尊者。中印度人也。本名難生。初將誕時。父夢一白象。背有寶座。座上安一明珠。從門而入。光照四眾。既覺遂生。后值九祖。執侍左右。未嘗睡眠。以脅不至席。遂號脅尊者焉。初至華氏國。憩一樹下。右手指地。而告眾曰。此地變金色。當有聖人入會。言訖。即變金色。時有長者子富那夜奢。合掌前立。祖問曰。汝從何
來。答曰。我心非往。祖曰。汝何處住。答曰。我心非止。祖曰。汝不定耶。曰諸佛亦然。祖曰。汝非諸佛。曰諸佛亦非祖。因說偈曰。此地變金色。預知有聖至。當坐菩提樹。覺華而成已。夜奢復說偈曰。師坐金色地。常說真實義。回光而照我。令入三摩地。祖知其意。即度出家。為授具戒。乃告之曰。如來大法眼藏。今付與汝。汝護念之。乃說偈曰。真體自然真。因真說有理。領得真真法。無行亦無止。是為十祖。贊曰。
指地變金隨手而現 聖人即至何等快便 似呼空谷應聲答響 是知我心本無來往
十一祖富那羅夜多尊者傳
十一祖富那夜奢尊者。華氏國人也。姓瞿曇氏。父寶身。既得法于脅尊者。尋訪波羅柰國。有馬鳴大士。迎而作禮問曰。我欲識佛。何者即是。祖曰。汝欲識佛。不識者是。曰佛既不識。焉知是乎。祖曰。既不識佛。焉知不是。曰此是鋸義。祖曰。彼是木義。祖曰。鋸義者何。曰與師平出。馬鳴卻問。木義者何。祖曰。汝被我解。馬鳴豁然省悟。稽首歸依。遂求剃度。祖謂眾曰。此大士者。昔為毗舍利國王。其國有一類人。如馬裸形。王運神力。分身為蠶。彼乃得衣。王后復生中印度馬人。感戀悲鳴。因號馬鳴焉。如來記云。吾滅度后六百年。當有賢者馬鳴。于波
【現代漢語翻譯】 現代漢語譯本 來（夜奢）。答道：『我的心沒有來處。』 菩提達摩祖師問道：『你住在哪裡？』 夜奢答道：『我的心沒有止處。』 菩提達摩祖師問道：『你沒有定處嗎？』 夜奢答道：『諸佛也是這樣。』 菩提達摩祖師說道：『你不是諸佛。』 夜奢答道：『諸佛也不是祖師。』 因此說偈語道：『這塊土地變成金色，預知有聖人將至，將坐在菩提樹下，覺悟之花已經成就。』 夜奢又說偈語道：『祖師坐在金色地上，常說真實之義，迴光返照於我，令我進入三摩地（Samadhi，禪定）。』 菩提達摩祖師知道他的心意，就為他剃度出家，授予具足戒。於是告訴他說：『如來（Tathagata）的大法眼藏，現在交付給你，你要好好守護它。』 於是說偈語道：『真體自然是真，因真而說有理。領悟了真真的法，無行也無止。』 這就是禪宗十祖。讚頌說： 指地成金，隨手而現，聖人將至，何等快捷方便； 好似呼喊空谷，應聲答響，由此可知我心本無來往。 十一祖富那夜奢（Punarayata）尊者傳 十一祖富那夜奢尊者，是華氏國人，姓瞿曇氏，父親是寶身。他在脅尊者處得法后，尋訪波羅奈國，遇到馬鳴大士，上前迎接並作禮，問道：『我想認識佛，什麼是佛？』 富那夜奢尊者說：『你想認識佛，不認識的就是。』 馬鳴問道：『佛既然不認識，怎麼知道就是佛呢？』 富那夜奢尊者說：『既然不認識佛，怎麼知道不是佛呢？』 馬鳴說：『這是鋸子的義理。』 富那夜奢尊者說：『那是木頭的義理。』 馬鳴問道：『什麼是鋸子的義理？』 富那夜奢尊者說：『與我平分而出。』 馬鳴反問道：『什麼是木頭的義理？』 富那夜奢尊者說：『你被我解開了。』 馬鳴豁然開悟，叩頭歸依，於是請求剃度。富那夜奢尊者對眾人說：『這位大士，過去是毗舍離國的國王，他的國家有一種人，像馬一樣赤身裸體。國王運用神力，分身為蠶，他們才得以穿上衣服。國王后來又轉生為中印度的馬人，感念舊情而悲鳴，因此號為馬鳴。』 如來（Tathagata）曾預言說：『我滅度后六百年，當有賢者馬鳴，在波
【English Translation】 English version Lai (Yeshe). Replied: 'My mind has no coming.' The Patriarch (Bodhidharma) asked: 'Where do you dwell?' Yeshe replied: 'My mind has no abiding.' The Patriarch asked: 'Are you without a fixed abode?' Yeshe replied: 'All Buddhas are like this.' The Patriarch said: 'You are not a Buddha.' Yeshe replied: 'Buddhas are also not Patriarchs.' Therefore, he spoke this verse: 'This land transforms into golden color, foreknowing that a sage will arrive, and will sit under the Bodhi tree (Bodhi Tree, tree of awakening), the lotus of enlightenment will be accomplished.' Yeshe further spoke this verse: 'The Master sits on the golden ground, constantly speaks the true meaning, turns the light to illuminate me, causing me to enter Samadhi (Samadhi, meditative absorption).' The Patriarch knew his intention and ordained him, bestowing upon him the complete precepts. Then he told him: 'The Tathagata's (Tathagata, 'Thus Gone One', Buddha) great Dharma eye treasury, I now entrust to you, you must protect and cherish it.' Then he spoke this verse: 'The true essence is naturally true, because of the true, reason is spoken. Comprehending the true true Dharma, there is neither action nor cessation.' This is the Tenth Patriarch. The eulogy says: Pointing to the ground, it transforms into gold, appearing at will; the sage is about to arrive, how quick and convenient; Like calling out to an empty valley, an echo responds; from this, it is known that my mind originally has no coming or going. The Transmission of the Eleventh Patriarch, Venerable Punarayata (Punarayata) The Eleventh Patriarch, Venerable Punarayata, was a native of the Hua Kingdom, of the Gautama clan, his father was Baoshen. Having received the Dharma from Venerable Kshema, he sought out the country of Varanasi, where he encountered the great Bodhisattva Ashvaghosa (Ashvaghosa, 'Horse Cry'), who greeted him and asked: 'I wish to recognize the Buddha, what is it?' Venerable Punarayata said: 'You wish to recognize the Buddha, that which is not recognized is it.' Ashvaghosa asked: 'Since the Buddha is not recognized, how can one know it is?' Venerable Punarayata said: 'Since the Buddha is not recognized, how can one know it is not?' Ashvaghosa said: 'This is the meaning of the saw.' Venerable Punarayata said: 'That is the meaning of the wood.' Ashvaghosa asked: 'What is the meaning of the saw?' Venerable Punarayata said: 'To be divided equally with me.' Ashvaghosa asked in return: 'What is the meaning of the wood?' Venerable Punarayata said: 'You are being cut open by me.' Ashvaghosa suddenly awakened, prostrated and took refuge, and then requested ordination. Venerable Punarayata said to the assembly: 'This great Bodhisattva, in the past was the king of the Vaishali kingdom, and in his kingdom there was a type of people who were naked like horses. The king used his divine power to transform himself into silkworms, so that they could wear clothes. The king was later reborn as a horse-person in Central India, feeling nostalgic and crying, therefore he is called Ashvaghosa.' The Tathagata (Tathagata, 'Thus Gone One', Buddha) predicted: 'Six hundred years after my Nirvana, there will be a wise man named Ashvaghosa, in the bo
羅柰國。摧伏異道。度人無量。繼吾傳化。今正是時。即告之曰。如來大法眼藏。今付與汝。即說偈曰。迷悟如隱顯。明暗不相離。今付隱顯法。非一亦非二。是為十一祖。贊曰。
佛不識佛眼不見眼 更向他覓故遭簡點 將謂渾全早被解破 猛省將來方知話墮
十二祖馬鳴尊者傳
十二祖馬鳴大士者。波羅柰國人也。既受法于夜奢尊者。後於華氏國。轉妙法輪。俄從地涌出金色人。復化為女子。右手指祖。而說偈言。稽首長老尊。當受如來記。今於此地上。宣通第一義。言訖瞥然不見。祖曰。將有魔來。有頃風雨暴至。天地晦冥。祖曰。魔來信矣。吾當除之。即指空中。現一大金龍。奮發威猛。震動山嶽。祖儼然于座。魔不能動。祖告之曰。汝但歸依三寶。即得神通。遂複本形。作禮懺悔。祖問曰。汝名誰耶。眷屬多少。曰我名迦毗摩羅。有三千眷屬。祖曰。汝盡神力變化若何。曰我化巨海。極為小事。祖曰。汝化性海得否曰。何謂性海。我未嘗知。祖即為說性海曰。山河大地。皆依建立。三昧六通。由茲變現。迦毗摩羅聞言。遂發信心。與徒眾三千。俱求剃度。祖乃召五百羅漢。與授具戒。復告之曰。如來大法眼藏。今當付汝。汝聽偈言。隱顯即本法。明暗元不二。今付悟了法。非取亦非
【現代漢語翻譯】 現代漢語譯本
在羅柰國（Rónài guó）。摧伏各種異端邪說，度化了無數的人。你繼承我的教法傳播，現在正是時候。我告訴你：如來（Rúlái）的大法眼藏，現在交付給你。隨即說偈語：迷惑和覺悟就像隱藏和顯現，光明和黑暗不能互相分離。現在交付給你這隱藏和顯現的法，它不是一，也不是二。你就是第十一祖。讚頌說：
佛不能認識佛，眼睛不能看見眼睛， 更向別處尋找，所以遭到簡擇。 以為完全明白，早就被拆穿， 猛然醒悟，才知道話已落空。
第十二祖馬鳴尊者（Mǎmíng zūnzhě）傳
第十二祖馬鳴大士，是波羅柰國（Bōluónài guó）人。在夜奢尊者（Yèshē zūnzhě）那裡接受了佛法后，在華氏國（Huáshì guó）轉動微妙的法輪。忽然從地裡涌出一個金色的人，又變化成女子，用右手指著祖師，說偈語：稽首長老尊，應當接受如來的授記，現在在這地上，宣揚通達第一義。說完忽然不見。祖師說：將有魔來。一會兒，狂風暴雨突然來到，天地昏暗。祖師說：魔確實來了。我應當除去他。隨即指向空中，現出一條大金龍，奮發威猛，震動山嶽。祖師端坐在座位上，魔不能動他。祖師告訴他說：你只要歸依三寶，就能得到神通。於是恢復了本來的形狀，作禮懺悔。祖師問：你叫什麼名字？有多少眷屬？回答說：我名叫迦毗摩羅（Jiāpímóluó），有三千眷屬。祖師問：你盡你的神力變化，能做到什麼？回答說：我變化出巨大的海，是極小的事情。祖師問：你能變化出性海嗎？回答說：什麼是性海？我從未聽說過。祖師就為他說性海：山河大地，都依靠它建立，三昧（Sānmèi）六通，由它變現。迦毗摩羅聽了，於是發出信心，與徒眾三千人，都請求剃度。祖師於是召來五百羅漢，為他們授具足戒。又告訴他們說：如來大法眼藏，現在應當交付給你們。你們聽我說偈語：隱藏和顯現就是根本的法，光明和黑暗原本不是二。現在交付給你們悟了的法，不是取，也不是不取。
【English Translation】 English version
In the country of Ronai (Rónài guó). Subduing various heretical doctrines and delivering countless people. You inherit my teachings and spread them, now is the right time. I tell you: the great Dharma eye treasury of Tathagata (Rúlái), I now entrust to you. Then he spoke a verse: Delusion and enlightenment are like concealment and manifestation, light and darkness cannot be separated. Now I entrust to you this Dharma of concealment and manifestation, it is neither one nor two. You are the eleventh patriarch. The eulogy says:
The Buddha cannot recognize the Buddha, the eye cannot see the eye, Searching elsewhere only leads to rejection. Thinking you fully understand, you are quickly exposed, Suddenly awakened, you realize the words have fallen short.
The Transmission of the Twelfth Patriarch, Venerable Asvaghosa (Mǎmíng zūnzhě)
The Twelfth Patriarch, the great Bodhisattva Asvaghosa, was a native of the country of Ronai (Bōluónài guó). After receiving the Dharma from Venerable Yaksha (Yèshē zūnzhě), he turned the wonderful Dharma wheel in the country of Huashi (Huáshì guó). Suddenly, a golden person emerged from the ground, and transformed into a woman, pointing at the patriarch with her right finger, and speaking a verse: Homage to the venerable elder, you should receive the Tathagata's prediction, now on this earth, proclaim and penetrate the supreme meaning. After speaking, she suddenly disappeared. The patriarch said: A demon is coming. A moment later, a violent storm suddenly arrived, and the heavens and earth were darkened. The patriarch said: The demon has indeed come. I should remove him. Then he pointed to the sky, and a great golden dragon appeared, vigorously displaying its power, shaking the mountains. The patriarch sat upright in his seat, and the demon could not move him. The patriarch told him: You only need to take refuge in the Three Jewels, and you will obtain supernatural powers. Then he restored his original form, prostrated and repented. The patriarch asked: What is your name? How many dependents do you have? He replied: My name is Kapimala (Jiāpímóluó), and I have three thousand dependents. The patriarch asked: What can you do with your full divine power? He replied: Transforming a giant sea is a very small matter. The patriarch asked: Can you transform the nature-sea? He replied: What is the nature-sea? I have never heard of it. The patriarch then explained the nature-sea to him: Mountains, rivers, and the great earth, all rely on it for establishment, Samadhi (Sānmèi) and the six supernatural powers, are transformed from it. Kapimala, upon hearing this, developed faith, and with his three thousand followers, all requested ordination. The patriarch then summoned five hundred Arhats and conferred the full precepts upon them. He further told them: The great Dharma eye treasury of the Tathagata, I should now entrust to you. Listen to my verse: Concealment and manifestation are the fundamental Dharma, light and darkness are originally not two. Now I entrust to you the Dharma of enlightenment, it is neither taking nor not taking.
離。是為十二祖。贊曰。
馬之悲鳴固自有因 地涌女子元非其人 魔本非魔佛亦非佛 正眼看來竟是何物
十三祖迦毗摩羅尊者傳
十三祖迦毗摩羅尊者。華氏國人也。初為外道。有徒三千。通諸異論。有大神力。後於馬鳴尊者。得法領徒。至西印度。彼有太子。名云自在。仰尊者名。請于宮中供養。祖曰。如來有教。沙門不得親近國王王子。太子曰。國城之北有山。山有石窟。可禪寂不。祖曰諾。祖入山數里。逢一大蟒。祖因與授三歸五戒。蟒聽訖而去。祖至石窟。時一老人素服作禮。祖曰。汝何所止。答曰。我昔為比丘。習靜於此。時有初學比丘。數來請益。而我煩于應答。起嗔恨想。命終。遂墮蟒身。住此窟中。今已千載。幸遇尊者。獲聞戒法。已得脫苦。故來謝耳。祖問。此山更有何人居止。曰此去十里。有大樹蔭。覆五百大龍。其樹王名龍樹。常為龍眾說法。祖遂與徒眾詣彼。龍樹出迎曰。深山孤寂。龍蟒所居。大德至尊。何枉神足。祖曰。吾非至尊。來訪賢者。龍樹默唸。此師得決定性明道眼否。祖曰。汝雖心語。我已意知。但辦出家。何慮吾之不聖。龍樹悔謝。祖即與度脫。及五百龍眾。俱授具戒。告曰。如來大法眼藏。付囑于汝。聽吾偈言。非隱非顯法。說是真實際。悟此
【現代漢語翻譯】 現代漢語譯本： 離。是為第十二祖。贊曰：
馬的悲鳴固然有其原因，地涌出的女子原本就不是那個人。 魔本不是魔，佛也不是佛，用正眼看來究竟是什麼？
第十三祖 迦毗摩羅（Kapimala）尊者傳
第十三祖迦毗摩羅尊者，是華氏國人。最初是外道，有三千門徒，精通各種異端學說，具有大神力。後來在馬鳴（Asvaghosa）尊者處得法，帶領徒眾前往西印度。那裡有一位太子，名叫云自在（Cloud Freedom），仰慕尊者的名聲，請到宮中供養。尊者說：『如來（Tathagata）有教導，沙門（Sramana，指出家修道的人）不得親近國王王子。』太子說：『國都北面有座山，山上有石窟，可以用來禪修嗎？』尊者說：『可以。』尊者進入山中數里，遇到一條大蟒蛇。尊者於是為它授三歸五戒。蟒蛇聽完后離去。尊者到達石窟，當時一位穿著素服的老人向尊者作禮。尊者問：『你住在這裡做什麼？』回答說：『我過去是比丘（Bhiksu，指出家受戒的男子），在這裡習靜。當時有初學比丘，多次前來請教，而我厭煩于應答，起了嗔恨的想法，命終后，就墮落為蟒蛇之身，住在這窟中，至今已經千年。幸好遇到尊者，得以聽聞戒法，已經脫離苦難，所以前來感謝。』尊者問：『這座山還有什麼人居住？』回答說：『從這裡往西十里，有一棵大樹，樹蔭覆蓋五百條大龍，那樹王名叫龍樹（Nagarjuna），經常為龍眾說法。』尊者於是與徒眾前往那裡。龍樹出來迎接說：『深山孤寂，是龍蟒居住的地方，大德至尊，為何屈尊降臨？』尊者說：『我不是至尊，是來拜訪賢者的。』龍樹心想：『這位師父得到決定性的明道眼了嗎？』尊者說：『你雖然在心裡說，我已經用意念知道了。只要辦理出家，何必擔心我不是聖人？』龍樹懺悔謝罪。尊者就為他剃度，以及五百龍眾，都授予具足戒。告誡說：『如來（Tathagata）的大法眼藏，付囑給你。聽我的偈語：不隱蔽也不顯露的法，說的是真實之際。領悟這個』
【English Translation】 English version: Li. This is the twelfth patriarch. A eulogy says:
The horse's lament naturally has its cause, the woman emerging from the earth was originally not that person. A demon is not inherently a demon, a Buddha is not inherently a Buddha, what exactly is it when viewed with the true eye?
Transmission of the Thirteenth Patriarch, Venerable Kapimala
The thirteenth patriarch, Venerable Kapimala, was a native of the Hua Kingdom. Initially, he was a follower of heterodox paths, with three thousand disciples, versed in various heretical doctrines, and possessed great supernatural powers. Later, he obtained the Dharma from Venerable Asvaghosa and led his disciples to West India. There was a prince there named Cloud Freedom, who admired the Venerable's reputation and invited him to be supported in the palace. The Venerable said, 'The Tathagata teaches that a Sramana (a wandering ascetic) should not be close to kings and princes.' The prince said, 'North of the capital city is a mountain, and on the mountain is a stone cave. Can it be used for meditation?' The Venerable said, 'Yes.' The Venerable entered the mountain for several miles and encountered a large python. The Venerable then bestowed upon it the Three Refuges and Five Precepts. After listening, the python departed. The Venerable arrived at the stone cave, where an old man in plain clothes bowed to the Venerable. The Venerable asked, 'What are you doing here?' He replied, 'I was formerly a Bhiksu (a Buddhist monk) practicing stillness here. At that time, a novice Bhiksu often came to ask for instruction, but I was annoyed by answering and developed thoughts of anger. After death, I fell into the body of a python and lived in this cave for a thousand years. Fortunately, I encountered the Venerable and was able to hear the precepts, and I have escaped suffering, so I have come to thank you.' The Venerable asked, 'Who else lives on this mountain?' He replied, 'Ten miles west from here, there is a large tree whose shade covers five hundred great dragons. The king of that tree is named Nagarjuna, and he often preaches the Dharma to the dragon assembly.' The Venerable then went there with his disciples. Nagarjuna came out to greet them, saying, 'The deep mountains are desolate, the dwelling place of dragons and pythons. Virtuous and venerable one, why do you condescend to visit?' The Venerable said, 'I am not the most venerable, I have come to visit a wise man.' Nagarjuna thought, 'Has this teacher attained the definitive eye of enlightenment?' The Venerable said, 'Although you speak in your mind, I already know it with my intention. Just take ordination, why worry that I am not a sage?' Nagarjuna repented and apologized. The Venerable then ordained him, as well as five hundred dragons, and bestowed upon them the full precepts. He admonished, 'The Tathagata's treasury of the Great Dharma Eye is entrusted to you. Listen to my verse: The Dharma that is neither hidden nor revealed speaks of true reality. Understand this.'
隱顯法。非愚亦非智。是為十三祖。贊曰。
從異中來得正知見 路逢毒蛇慈悲心現 更問毒龍都要調伏 眼見心知如響出谷
十四祖龍樹尊者傳
十四祖龍樹尊者。西天竺國人也。始於摩羅尊者得法。后至南印度。彼國之人。多信福業。祖為說法。開示佛性。聞者悉回初心。祖復座上。現自在身。如滿月輪。大眾唯聞法音。不見身相。眾中有長者子。名迦那提婆。謂眾曰。識此相否。眾曰。目所未睹。安能辨識。提婆曰。此是尊者。現佛性體相。以示我等。何以知之。蓋無相三昧。形如滿月。佛性之義。廓然虛明。言訖。輪相即隱。復居本座。而說偈言。身現圓月相。以表諸佛體。說法無其形。用辨非聲色。彼眾聞偈。頓悟無生。咸愿出家。以求解脫。祖即為剃髮受具。其國先有外道。五千餘人。作大幻術。祖悉化之。令歸三寶。乃造大智度論。中論。十二門論。垂之後世。后告上首弟子迦那提婆曰。如來正法眼藏。今當付汝。聽吾偈言。為明隱顯法。方說解脫理。於法心不證。無嗔亦無喜。是為十四祖。贊曰。
龍中化龍以毒攻毒 尊者妙手一言調伏 佛性三昧體若虛空 百千法門盡入其中
十五祖迦那提婆尊者傳
十五祖迦那提婆尊者。南天竺國人也。姓毗舍羅
【現代漢語翻譯】 現代漢語譯本 隱顯法。非愚亦非智。是為十三祖。贊曰：
從異中來得正知見，路逢毒蛇慈悲心現， 更問毒龍都要調伏，眼見心知如響出谷。
十四祖龍樹尊者（約公元150-250年）傳
十四祖龍樹尊者（Nāgārjuna），西天竺國人也。始於摩羅尊者（Māram）得法。后至南印度。彼國之人，多信福業。祖為說法，開示佛性（Buddha-nature）。聞者悉回初心。祖復座上，現自在身，如滿月輪。大眾唯聞法音，不見身相。眾中有長者子，名迦那提婆（Kāṇadeva）。謂眾曰：『識此相否？』眾曰：『目所未睹，安能辨識？』提婆曰：『此是尊者，現佛性體相，以示我等。何以知之？蓋無相三昧（nirvikalpa-samādhi），形如滿月。佛性之義，廓然虛明。』言訖，輪相即隱，復居本座。而說偈言：『身現圓月相，以表諸佛體。說法無其形，用辨非聲色。』彼眾聞偈，頓悟無生，咸愿出家，以求解脫。祖即為剃髮受具。其國先有外道，五千餘人，作大幻術。祖悉化之，令歸三寶。乃造大智度論（Mahāprajñāpāramitopadeśa）、中論（Mūlamadhyamakakārikā）、十二門論（Dvādaśanikāya-śāstra），垂之後世。后告上首弟子迦那提婆曰：『如來正法眼藏（Tathāgata-dharma-cakṣus），今當付汝。』聽吾偈言：『為明隱顯法，方說解脫理。於法心不證，無嗔亦無喜。』是為十四祖。贊曰：
龍中化龍以毒攻毒，尊者妙手一言調伏， 佛性三昧體若虛空，百千法門盡入其中。
十五祖迦那提婆尊者傳
十五祖迦那提婆尊者（Kāṇadeva），南天竺國人也。姓毗舍羅。
【English Translation】 English version 'The method of concealment and manifestation. Neither foolish nor wise. This is the thirteenth patriarch.' A verse in praise says:
'From the midst of differences, he obtained right knowledge and insight; encountering a poisonous snake, compassion manifested. Further questioning the poisonous dragon, he sought to subdue it; what the eye sees and the heart knows is like an echo from a valley.'
The Transmission of the Fourteenth Patriarch, the Venerable Nāgārjuna (approximately 150-250 CE)
The Fourteenth Patriarch, the Venerable Nāgārjuna, was from West India. He initially obtained the Dharma from the Venerable Māram. Later, he went to South India. The people of that country mostly believed in meritorious deeds. The Patriarch preached the Dharma for them, revealing the Buddha-nature. Those who heard all turned their initial minds. The Patriarch then manifested a self-mastering body on the seat, like a full moon wheel. The assembly only heard the Dharma sound, but did not see the physical form. Among the assembly was the son of an elder, named Kāṇadeva. He said to the assembly: 'Do you recognize this form?' The assembly said: 'Our eyes have not seen it, how can we recognize it?' Kāṇadeva said: 'This is the Venerable One, manifesting the substance and form of the Buddha-nature, to show us. How do I know this? Because the formless samādhi (nirvikalpa-samādhi) is shaped like a full moon. The meaning of Buddha-nature is vast and clear.' Having spoken, the wheel-like form immediately disappeared, and he returned to his original seat. He then spoke a verse, saying: 'The body manifests the form of a round moon, to represent the bodies of all Buddhas. Preaching the Dharma has no form, using discrimination to distinguish non-sound and non-color.' The assembly, hearing the verse, suddenly awakened to non-birth, and all wished to leave home to seek liberation. The Patriarch then shaved their heads and gave them the full precepts. In that country, there were previously over five thousand heretics, performing great illusions. The Patriarch transformed them all, causing them to return to the Three Jewels. He then composed the Mahāprajñāpāramitopadeśa, the Mūlamadhyamakakārikā, and the Dvādaśanikāya-śāstra, leaving them for later generations. Later, he told his foremost disciple, Kāṇadeva: 'The Tathāgata-dharma-cakṣus, I will now entrust to you.' Listen to my verse: 'To clarify the method of concealment and manifestation, I then speak of the principle of liberation. If the mind does not realize the Dharma, there is neither anger nor joy.' This is the fourteenth patriarch.' A verse in praise says:
'Transforming dragons among dragons, using poison to attack poison, the Venerable One's skillful hand subdued them with a single word. The Buddha-nature samādhi is in substance like empty space, within which all hundreds and thousands of Dharma gates enter.'
The Transmission of the Fifteenth Patriarch, the Venerable Kāṇadeva
The Fifteenth Patriarch, the Venerable Kāṇadeva, was from South India. His surname was Viśara.
。初求福業。兼樂辯論。后謁龍樹大士。將及門。龍樹知是智人。先遣侍者。以滿缽水。置於座前。尊者睹之。即以一針投之而進。欣然契會。龍樹即為說法。不起于座。現月輪相。唯聞其聲。不見其形。祖語眾曰。今此瑞者。師現佛性。表說法非聲色也。祖既得法。至迦毗羅國。彼有長者。曰梵摩凈德。一日園樹生耳如菌。味甚甘美。唯長者與第二子羅睺羅多。取而食之。取已遂長。盡而復生。余皆不知。祖知宿因。遂至其家。長者乃問其故。祖曰。汝家昔曾供一比丘道眼未明。以虛沾信施。故報以木菌。唯汝與子精誠。故得以享之。余則否矣。又問長者年多少。答曰。七十有九。祖乃說偈曰。入道不通理。復身還信施。長者八十一。其樹不生耳。長者聞已。彌加歎服。即舍次子。隨師出家。尊者即為剃度授具。乃付法眼。偈曰。本對傳法人。為說解脫理。於法實無證。無終亦無始。是為十五祖。贊曰。
以針投缽妙契忘言 示佛性義滿月現前 至長者家將針引線 假他因緣為己方便
十六祖羅睺羅多尊者傳
十六祖羅睺羅多尊者。迦毗羅國人也。得法已。行化至室羅筏城。有河名金水。其味殊美。中流復現五佛影。祖告眾曰。此河之源。凡五百里。有聖者僧伽難提。居於彼處。佛志一千年
【現代漢語翻譯】 現代漢語譯本 最初，尊者尋求福業，也喜歡辯論。後來去拜見龍樹大士（Nāgārjuna，佛教中觀派創始人）。將要到達龍樹門前時，龍樹知道來者是位有智慧的人，先派遣侍者用盛滿水的缽，放在座位前。尊者見到后，立即用一根針投進缽中，然後才進去，龍樹欣然領會。龍樹隨即為尊者說法，沒有離開座位，顯現出月輪的形象，只聽見聲音，看不見形體。尊者對眾人說：『現在這種祥瑞的景象，是龍樹大士顯現佛性，表明說法不在於聲色。』尊者得到佛法后，來到迦毗羅國（Kapilavastu，古印度釋迦族所居的城邦）。那裡有一位長者，名叫梵摩凈德（Brahmaviśuddhi）。一天，園中的樹木長出像菌一樣的木耳，味道非常甘美，只有長者和他的第二個兒子羅睺羅多（Rāhulata）採摘食用。採摘后木耳又繼續生長，吃完了又重新長出來，其他人都不知道。尊者知道這是前世的因緣，於是來到長者家中。長者問他其中的緣故。尊者說：『你們家過去曾經供養一位比丘，但他道眼未明，虛假地接受了信徒的佈施，所以用木菌來回報。只有你和你的兒子精誠，所以能夠享用，其他人則不能。』又問長者多少歲了，長者回答說：『七十九歲。』尊者於是說偈語：『入道不通理，復身還信施。長者八十一，其樹不生耳。』長者聽了之後，更加歎服，立即捨棄次子，跟隨尊者出家。尊者為他剃度，授予具足戒，並傳授了佛法。偈語說：『本對傳法人，為說解脫理。於法實無證，無終亦無始。』這就是第十五祖。讚語說： 『以針投缽，巧妙地領會了忘言的真諦，顯現佛性的意義，滿月呈現在眼前。到長者家，就像用針引線一樣，藉助他人的因緣，作為自己的方便。』 第十六祖羅睺羅多尊者傳 第十六祖羅睺羅多尊者，是迦毗羅國（Kapilavastu，古印度釋迦族所居的城邦）人。得到佛法后，前往室羅筏城（Śrāvastī，古印度憍薩羅國首都）弘揚佛法。那裡有一條河名叫金水河，河水味道非常甘美，河中心還顯現出五佛的影像。尊者告訴眾人說：『這條河的源頭，大約五百里遠的地方，有一位聖者僧伽難提（Saṃghanandi），居住在那裡，他發願要住世一千年。』
【English Translation】 English version Initially, the Venerable sought meritorious deeds and also enjoyed debate. Later, he went to visit the Bodhisattva Nāgārjuna (founder of the Madhyamaka school of Buddhism). As he was about to reach Nāgārjuna's gate, Nāgārjuna, knowing that the visitor was a wise man, first sent a attendant to place a bowl full of water in front of the seat. Upon seeing it, the Venerable immediately threw a needle into the bowl and then entered, to Nāgārjuna's delight and understanding. Nāgārjuna then expounded the Dharma for the Venerable, without rising from his seat, manifesting the appearance of a lunar disc, with only the sound heard and the form unseen. The Venerable said to the assembly, 'This auspicious sign now is Nāgārjuna manifesting the Buddha-nature, indicating that the Dharma is not in sound or form.' After obtaining the Dharma, the Venerable went to Kapilavastu (an ancient city-state of the Shakya clan in India). There was an elder there named Brahmaviśuddhi. One day, the trees in his garden grew ears like mushrooms, which tasted very sweet and delicious. Only the elder and his second son, Rāhulata, picked and ate them. After being picked, the mushrooms continued to grow, and after being eaten, they grew again, unknown to others. Knowing the cause from a previous life, the Venerable went to the elder's house. The elder asked him the reason for this. The Venerable said, 'Your family once made offerings to a Bhikshu whose Dharma-eye was not clear, and he falsely accepted the offerings of the faithful, so he is repaying you with wood mushrooms. Only you and your son are sincere, so you are able to enjoy them, but not others.' He also asked the elder how old he was, and the elder replied, 'Seventy-nine.' The Venerable then spoke a verse: 'Entering the Way without understanding the principle, returning to repay the offerings. The elder is eighty-one, and the tree will not grow ears.' Upon hearing this, the elder was even more impressed and immediately gave up his second son to follow the Venerable to become a monk. The Venerable shaved his head, gave him the full precepts, and transmitted the Dharma-eye. The verse says: 'Originally for the Dharma transmitter, to explain the principle of liberation. In the Dharma, there is actually no proof, no end and no beginning.' This is the fifteenth patriarch. The praise says: 'Throwing a needle into the bowl, subtly understanding the truth of forgetting words, showing the meaning of Buddha-nature, the full moon appears before you. Going to the elder's house is like threading a needle, using the causes and conditions of others as one's own convenience.' The Transmission of the Sixteenth Patriarch, the Venerable Rāhulata The Sixteenth Patriarch, the Venerable Rāhulata, was from Kapilavastu (an ancient city-state of the Shakya clan in India). After obtaining the Dharma, he went to Śrāvastī (the capital of the ancient Kosala kingdom in India) to propagate the Dharma. There was a river there called the Golden Water River, whose water tasted very sweet and delicious, and the shadows of five Buddhas appeared in the middle of the river. The Venerable told the assembly, 'The source of this river, about five hundred miles away, has a sage named Saṃghanandi living there, who has vowed to live in the world for a thousand years.'
后。當紹聖位。語已。領諸徒眾。溯流而上。至彼。見僧伽難提。安坐入定。祖與眾伺之。經三七日。方從定起。祖問曰。汝身定耶。心定耶。提曰。身心俱定。祖曰。身心俱定。何有出入。提曰。雖有出入。不失定相。如是問答詰難。六七轉語。祖為說無我義。提曰。仁者師誰得是無我。祖曰。我師迦那提婆。證是無我。難提以偈贊曰。稽首提婆師。而出於仁者。仁者無我故。我欲師仁者。祖以偈答曰。我已無我故。汝須見我我。汝若師我故。知我非我我。難提心意豁然。即求度脫。祖曰。汝心自在。非我所繫。祖以右手擎缽。至梵宮。取香飯。與難提。分坐食之。乃告眾曰。吾分坐者。即過去娑羅樹王如來也。愍物降跡於此。提以神力。展右手至地金剛際。取甘露水。以琉璃器。持飲大眾。無不欽仰。祖付法眼。偈曰。於法實無證。不取亦不離。法非有無相。內外云何起。是為十六祖。贊曰。
尋流得源水窮山盡 忽見其人知其為聖 香飯擎來分座共食 大眾同飲甘露如蜜
十七祖僧伽難提尊者傳
十七祖僧伽難提尊者。室羅筏城寶莊嚴王子也。生而能言。常贊佛事。七歲即厭世樂。以告父母。愿請出家。父母固止之。遂終日不食。乃許其在家出家。號僧伽難提。積十九年。每自念言。身
{ "translations": [ "現代漢語譯本：", "後來，當（菩提達摩）在紹聖（北宋哲宗年號，1094-1098）年間即位。說完，帶領眾弟子，逆流而上，到達那裡，看見僧伽難提（Saṃghanandi，意為『僧眾歡喜』）安穩地坐著入定。祖師和眾人等候他。經過三七二十一天，才從禪定中出來。祖師問道：『你的身體入定了嗎？還是心入定了嗎？』難提回答說：『身心都入定了。』祖師說：『身心都入定了，怎麼會有出入呢？』難提說：『雖然有出入，但不失去禪定的狀態。』這樣問答辯論，經過六七次交鋒。祖師為他說無我之義。難提問：『仁者您師從何人而證得這無我之境？』祖師說：『我的老師迦那提婆（Kāṇadeva，意為『獨眼天』）證得這無我之境。』難提以偈頌讚嘆說：『稽首禮拜提婆師，他出于仁者您。仁者您已證無我，我願拜您為師。』祖師以偈答道：『我已證得無我之境，你須見我之真我。你若以我為師，須知我非真我。』難提心意豁然開朗，立即請求度化。祖師說：『你的心已得自在，非我所能束縛。』祖師用右手托著缽，到梵天宮，取來香飯，與難提分坐而食。於是告訴眾人說：『我分座而食的這位，就是過去世的娑羅樹王如來（Sālarāja-tathāgata）啊，他憐憫眾生而降臨於此。』難提以神通之力，伸出右手至地下的金剛界，取來甘露水，用琉璃器盛著，讓大眾飲用，無不欽佩仰慕。祖師將佛法眼藏傳付給他，偈語說：『於法實無證，不取亦不離，法非有無相，內外云何起。』他就是第十六祖。讚頌說：", "", " 『尋流得源水窮山盡，", " 忽見其人知其為聖，", " 香飯擎來分座共食，", " 大眾同飲甘露如蜜。』", "", " 第十七祖僧伽難提尊者傳", "", " 第十七祖僧伽難提尊者，是室羅筏城（Śrāvastī，意為『聞者喜悅』）寶莊嚴王的王子。生下來就能說話，常常讚歎佛事。七歲時就厭倦世俗的快樂，把這個想法告訴父母，希望請求出家。父母堅決阻止他。於是他整天不吃東西，父母才答應他在家出家，法號僧伽難提。過了十九年，他常常自己思念：身體……", "", "", "english_translations": [ "English version:", "Later, during the Shaosheng era (Northern Song Dynasty, 1094-1098). After speaking, he led his disciples upstream and arrived there, where he saw Saṃghanandi (meaning 'Delight of the Sangha') sitting peacefully in meditation. The Patriarch and the others waited for him. After three weeks (twenty-one days), he emerged from his samadhi. The Patriarch asked, 'Is your body in samadhi, or is your mind in samadhi?' Nandi replied, 'Both body and mind are in samadhi.' The Patriarch said, 'If both body and mind are in samadhi, how can there be coming and going?' Nandi said, 'Although there is coming and going, the state of samadhi is not lost.' After six or seven rounds of such questioning and answering, the Patriarch explained the meaning of non-self. Nandi asked, 'From whom did you, the benevolent one, learn this non-self?' The Patriarch said, 'My teacher, Kāṇadeva (meaning 'One-Eyed God'), realized this non-self.' Nandi praised in verse, 'I bow my head to Teacher Deva, who came forth from you, the benevolent one. Because you, the benevolent one, are without self, I wish to take you as my teacher.' The Patriarch replied in verse, 'Because I have already realized non-self, you must see my true self. If you take me as your teacher, know that I am not the true self.' Nandi's mind became enlightened, and he immediately sought liberation. The Patriarch said, 'Your mind is already free and not bound by me.' The Patriarch held a bowl in his right hand, went to the Brahma Palace, and brought fragrant rice, which he shared with Nandi. Then he told the assembly, 'The one with whom I share the seat is the Sālarāja-tathāgata (Sālarāja-tathāgata) of the past, who descended here out of compassion for beings.' Nandi, with his supernatural power, extended his right hand to the Vajra realm beneath the earth, took ambrosia, and used a crystal vessel to hold it, allowing the assembly to drink, and all revered and admired him. The Patriarch transmitted the Dharma Eye to him, saying in verse, 'In the Dharma, there is truly no attainment, neither grasping nor abandoning. The Dharma is neither existent nor non-existent, how can inside and outside arise?' He is the Sixteenth Patriarch. The praise says:", "", " 'Seeking the stream, one finds the source, exhausting the mountains and rivers,", " Suddenly seeing that person, one knows him to be a sage,", " Fragrant rice is brought, sharing the seat and eating together,", " The assembly drinks ambrosia like honey.'", "", " The Biography of the Seventeenth Patriarch, Venerable Saṃghanandi", "", " The Seventeenth Patriarch, Venerable Saṃghanandi, was the prince of King Bao Zhuangyan of Śrāvastī (meaning 'Delight of those who hear'). He was able to speak from birth and often praised the Buddha's deeds. At the age of seven, he became weary of worldly pleasures and told his parents of his desire to renounce the world. His parents firmly refused. So he stopped eating all day, and his parents finally allowed him to renounce the world at home, and he was given the name Saṃghanandi. After nineteen years, he often thought to himself: the body..." ] }
居王宮。胡為出家。一夕天光下矚。見一路平坦。不覺徐行。約十里許。至大巖前。有石窟焉。乃晏寂于中。父母訪尋不得。經十年遇羅睺羅多尊者開示。得法已。行化至摩提國。忽有涼風襲眾。身心悅適非常。祖曰。此道德之風也。當有聖者出世。嗣祖燈乎。與眾遊歷山谷。至一峰下。謂眾曰。此峰有紫雲。如蓋。聖人居之矣。徘徊久之。見山舍一童子。持圓鑒直造祖前。祖問。汝幾歲耶。曰百歲。祖曰。汝年尚幼。何言百歲。童曰。我不會理。正百歲耳。祖曰。汝善機耶。童曰。佛言。若人生百歲。不會諸佛。機未。若生一日而得決了之。父母聞子語。即捨出家。祖與授具。名伽耶舍多。他時聞風吹殿鈴鳴。祖問曰。鈴鳴耶。風鳴耶。多曰。非風非鈴。我心鳴耳。祖曰。善哉即付法眼。偈曰。心地本無生。因地從緣起。緣種不相妨。華果亦復爾。是為十七祖。贊曰。
不樂王宮天開一路 直抵窮源不知其故 紫雲之下聖者所依 果得童子會諸佛機
十八祖伽耶舍多尊者傳
十八祖伽耶舍多尊者。摩提國人也姓郁頭藍。父天蓋。母方聖。嘗夢大神持鑒。因而有娠。凡七日而誕。肌體瑩如琉璃。未嘗洗沐。自然香潔。幼好間靜。語非常童。持鑒出遊。遇難提尊者得度。后領徒至大月氏國。見一
【現代漢語翻譯】 現代漢語譯本 居住在王宮中，為何要出家呢？一天晚上，天空光芒照耀下來，看見一條平坦的道路，不知不覺地慢慢行走，大約走了十里路，到達一個大巖石前，那裡有一個石窟。於是就在裡面安靜地居住。父母尋找他，但沒有找到。經過十年，遇到羅睺羅多（Rāhula，佛陀的兒子）尊者開示，得到佛法后，前往摩提國弘揚佛法。忽然有一陣涼風吹來，眾人身心感到非常愉悅舒適。難提（Nandi，人名）祖師說：『這是道德之風啊，應當有聖人出世，繼承我的燈火吧？』於是和大家一起遊歷山谷，到達一座山峰下，對大家說：『這座山峰有紫色的雲彩，像傘蓋一樣，聖人居住在這裡了。』徘徊了很久，看見山間茅舍里有一個童子，拿著圓鏡直接走到祖師面前。祖師問：『你幾歲了？』童子說：『一百歲。』祖師說：『你年紀還小，怎麼說一百歲呢？』童子說：『我不會理會，正好一百歲了。』祖師說：『你擅長機鋒嗎？』童子說：『佛說，如果人活到一百歲，不瞭解諸佛的機鋒，就等於沒有活過。如果只活一天卻能明白，那就足夠了。』父母聽了兒子的話，就捨棄世俗出家。祖師為他授戒，取名為伽耶舍多（Gayasata）。 後來，伽耶舍多（Gayasata）尊者聽到風吹殿堂的鈴鐺響，祖師問他說：『是鈴在響呢？還是風在響呢？』伽耶舍多（Gayasata）尊者說：『不是風響，也不是鈴響，是我的心在響。』祖師說：『說得好！』於是將佛法傳授給他，並說偈語：『心地本來沒有生滅，因為依地而從因緣生起。各種因緣互不妨礙，花和果也是這樣。』他就是第十七祖。讚頌說： 不貪戀王宮，上天開啟一條道路， 直接到達窮盡的源頭，不知道其中的緣故。 紫色雲彩之下，是聖人所依靠的地方， 最終得到童子，領會諸佛的機鋒。 第十八祖伽耶舍多（Gayasata）尊者傳 第十八祖伽耶舍多（Gayasata）尊者，是摩提國人，姓郁頭藍。父親叫天蓋，母親叫方聖。曾經夢見大神拿著鏡子，因此懷孕。七天後就生下了他，肌膚像琉璃一樣晶瑩剔透，從不洗澡沐浴，自然清香潔凈。從小就喜歡安靜，說的話不像一般的兒童。拿著鏡子出遊，遇到難提（Nandi）尊者得到度化。後來帶領徒弟到達大月氏國，看見一……
【English Translation】 English version Residing in the royal palace, why renounce the world? One night, heavenly light shone down, revealing a flat road. Unknowingly, he walked slowly for about ten li (Chinese mile), arriving at a large rock with a stone cave. He peacefully dwelled within. His parents searched for him but could not find him. After ten years, he encountered Venerable Rāhula (Rāhula, Buddha's son), who enlightened him. Having attained the Dharma, he traveled to the country of Matika to propagate the teachings. Suddenly, a cool breeze swept through the assembly, bringing immense joy and comfort to their bodies and minds. The Patriarch Nandi (Nandi, a name) said, 'This is the wind of morality. A sage must be born to succeed my lamp.' He traveled with the assembly through mountains and valleys, arriving at the foot of a peak. He said to the assembly, 'This peak has purple clouds, like a canopy. A sage dwells here.' Lingering for a long time, they saw a boy from a mountain hermitage, holding a round mirror, coming directly before the Patriarch. The Patriarch asked, 'How old are you?' The boy said, 'A hundred years.' The Patriarch said, 'You are still young, how can you say a hundred years?' The boy said, 'I do not understand reasoning; it is exactly a hundred years.' The Patriarch said, 'Are you skilled in Zen riddles?' The boy said, 'The Buddha said, 'If a person lives for a hundred years and does not understand the Zen riddles of all the Buddhas, it is as if they have not lived. If one lives for only a day but understands them, that is enough.'' Hearing their son's words, the parents renounced the world and became monks. The Patriarch ordained him and named him Gayasata. Later, Venerable Gayasata heard the bell in the hall ringing in the wind. The Patriarch asked him, 'Is the bell ringing? Or is the wind ringing?' Gayasata said, 'Neither the wind nor the bell is ringing; it is my mind that is ringing.' The Patriarch said, 'Excellent!' He then transmitted the Dharma to him, saying in a verse: 'The ground of the mind is originally without birth; it arises from conditions based on the ground. The various conditions do not obstruct each other; flowers and fruits are also like this.' He is the Seventeenth Patriarch. A eulogy says: Not delighting in the royal palace, heaven opens a path, Directly reaching the source, not knowing the reason. Beneath the purple clouds, is where the sage relies, Ultimately obtaining the boy, understanding the Zen riddles of all the Buddhas. The Transmission of the Eighteenth Patriarch, Venerable Gayasata The Eighteenth Patriarch, Venerable Gayasata, was a native of the country of Matika, with the surname Uduram. His father was named Tiangai, and his mother was named Fangsheng. His mother once dreamed of a great deity holding a mirror, and as a result, she became pregnant. He was born after seven days, his skin as radiant as crystal, never needing to be washed or bathed, naturally fragrant and pure. From a young age, he loved tranquility, and his words were unlike those of ordinary children. Holding a mirror, he went out for a walk and encountered Venerable Nandi (Nandi) who liberated him. Later, leading his disciples, he arrived in the country of Greater Yuezhi and saw a...
婆羅門舍有異氣。祖將入彼舍。舍主鳩摩羅多問曰。是何徒眾。祖曰。是佛弟子。彼聞佛號。心神悚然。即時閉戶。祖良久扣其門。多羅曰。此舍無人。祖曰。答無者誰。多羅聞語。知是異人。遽開關延接。祖曰。昔世尊記曰。吾滅后一千年。有大士出現于月氏國。紹隆玄化。今汝值吾應斯嘉運。於是鳩摩羅多。發宿命智。投誠出家。祖為剃度。授具付法。偈曰。有種有心地。因緣能發萌。于緣不相礙。當生生不生。是為十八祖。贊曰。
七日而生不墮諸陰 其體香潔本來清凈 扣門一語答無者誰 猛然喚醒當下知歸
十九祖鳩摩羅多尊者傳
十九祖鳩摩羅多尊者。大月氏國婆羅門之子也。昔為自在天人。見菩薩瓔珞。忽起愛心。墮生忉利。聞帝釋說般若。故升于梵天。以利根故。善說法要。諸天尊為導師。以繼祖時至。遂降生月氏。得舍多心印。后至中天竺國。有大士名奢夜多。問曰。我家父母。素信三寶而常縈疾瘵。營事多不如意。鄰人為旃陀羅。以殺為業。身常勇健。作事和合。彼何幸而我何辜。祖曰。何足疑乎。且善惡報應。有三時焉。凡夫但見仁夭暴壽。逆吉義兇。便謂亡因果虛罪福。殊不知影響相隨。毫𨤲靡忒。縱經百千萬劫。亦不磨滅。奢夜多聞是語已。頓失所疑。祖曰。汝雖
【現代漢語翻譯】 現代漢語譯本 婆羅門（Bāluómén，古代印度社會等級中的最高等級）的住所顯現出奇異的氣息。菩提達摩祖師將要進入那所住所。住所的主人鳩摩羅多（Jiūmóluóduō）問道：『這是什麼徒眾？』祖師說：『是佛的弟子。』他聽到『佛』的名號，心神驚懼，立刻關上門。祖師過了很久才敲他的門。鳩摩羅多說：『這所房子里沒有人。』祖師說：『回答說沒有的人是誰？』鳩摩羅多聽到這話，知道是異人，趕緊打開門迎接。祖師說：『過去世尊（Shìzūn，對釋迦牟尼佛的尊稱）預言說：我滅度后一千年，有大士（Dàshì，指菩薩）出現在月氏國（Yuèzhīguó，古代中亞的一個國家），繼承和發揚玄妙的教化。現在你遇到我，正是應驗了這個美好的機緣。』於是鳩摩羅多，生起了宿命的智慧，真心誠意地出家。祖師為他剃度，授予具足戒，傳付佛法。偈語說：『有種子有心地，因緣能夠發芽生長。對於因緣不互相妨礙，應當生的時候就生，不應當生的時候就不生。』這就是第十八祖。讚頌說： 『七日而生不墮諸陰，其體香潔本來清凈，扣門一語答無者誰，猛然喚醒當下知歸。』 第十九祖鳩摩羅多尊者傳 第十九祖鳩摩羅多尊者，是大月氏國（Dà Yuèzhīguó）婆羅門（Bāluómén）的兒子。過去是自在天人（Zìzài tiānrén），見到菩薩（Púsà）的瓔珞（yīngluò，一種裝飾品），忽然生起愛戀之心，墮落到忉利天（Dāolìtiān，佛教欲界六天之一）。聽到帝釋（Dìshì，忉利天之主）宣說般若（Bōrě，智慧），所以升到梵天（Fàntiān，色界諸天）。因為根器銳利，善於說法要。諸天尊奉他為導師。因為繼承祖位的時機已到，於是降生到月氏國（Yuèzhīguó），得到了舍多心印（shě duō xīnyìn）。後來到了中天竺國（Zhōng Tiānzhúguó，古代印度中部），有位大士名叫奢夜多（Shēyèduō），問道：『我的父母，一向信奉三寶（Sānbǎo，佛、法、僧），卻經常被疾病纏繞，經營事務大多不如意。鄰居是旃陀羅（Zhāntuóluó，古代印度社會等級中的最低等級），以殺生為業，身體卻常常勇健，做事也順利和諧。他們有什麼幸運，而我有什麼罪過？』祖師說：『這有什麼可懷疑的呢？善惡的報應，有三種時機。凡夫只看到仁慈的人夭折，暴虐的人長壽，違背正義的人吉祥，遵循正義的人兇險，就認為沒有因果報應，罪福是虛假的。卻不知道善惡的報應就像影子跟隨形體，毫釐不差。即使經過百千萬劫，也不會磨滅。』奢夜多（Shēyèduō）聽了這些話，頓時消除了疑惑。祖師說：『你雖然』
【English Translation】 English version A Brahmin (Brahmin, the highest social class in ancient India) dwelling exuded an unusual aura. Bodhidharma (Bodhidharma) was about to enter that dwelling. The master of the dwelling, Kumarata (Kumarata), asked: 'What kind of disciples are these?' The Patriarch said: 'They are disciples of the Buddha.' Upon hearing the name 'Buddha,' he was startled and immediately closed the door. The Patriarch knocked on his door for a long time. Kumarata said: 'There is no one in this house.' The Patriarch said: 'Who is it that answers that there is no one?' Hearing these words, Kumarata knew that he was an extraordinary person and quickly opened the door to welcome him. The Patriarch said: 'In the past, the World Honored One (World Honored One, an honorific title for Shakyamuni Buddha) prophesied: A thousand years after my Nirvana, a great being (Mahasattva, referring to a Bodhisattva) will appear in the Yuezhi Kingdom (Yuezhi Kingdom, an ancient Central Asian country) to continue and promote the profound teachings. Now that you have encountered me, it is in accordance with this auspicious opportunity.' Thereupon, Kumarata awakened his past-life wisdom and sincerely renounced the world. The Patriarch shaved his head, ordained him, and transmitted the Dharma. The verse says: 'There is seed, there is mind-ground, conditions can sprout. In relation to conditions, there is no obstruction; when it should arise, it arises; when it should not arise, it does not arise.' This is the Eighteenth Patriarch. The eulogy says: 'Born in seven days, not falling into the various skandhas, his body is fragrant and pure from the beginning. One word at the door, who answers that there is no one? Suddenly awakened, immediately knowing where to return.' The Biography of the Nineteenth Patriarch, Venerable Kumarata The Nineteenth Patriarch, Venerable Kumarata, was the son of a Brahmin (Brahmin) in the Great Yuezhi Kingdom (Great Yuezhi Kingdom). In the past, he was a Deva (Deva) of the Realm of Self-Mastery. Upon seeing the Bodhisattva's (Bodhisattva) necklace (a type of ornament), he suddenly developed a desire and fell to the Trayastrimsa Heaven (Trayastrimsa Heaven, one of the six heavens of the Desire Realm in Buddhism). Hearing Indra (Indra, the lord of the Trayastrimsa Heaven) expound Prajna (Prajna, wisdom), he ascended to the Brahma Heaven (Brahma Heaven, the heavens of the Form Realm). Because of his sharp faculties, he was skilled in expounding the essential Dharma. The Devas revered him as their teacher. Because the time to succeed the Patriarchate had arrived, he descended to the Yuezhi Kingdom (Yuezhi Kingdom) and received the Shata Mind-Seal (Shata Mind-Seal). Later, he arrived in Central India (Central India). There was a great being named Shayamata (Shayamata) who asked: 'My parents have always believed in the Three Jewels (Three Jewels, Buddha, Dharma, Sangha), but they are constantly afflicted by illness, and their affairs often do not go as they wish. Our neighbor is a Chandala (Chandala, the lowest social class in ancient India), who makes a living by killing, but his body is often strong and healthy, and his affairs are harmonious. What good fortune do they have, and what fault do I have?' The Patriarch said: 'What is there to doubt? The retribution of good and evil has three times. Ordinary people only see the benevolent dying young and the violent living long, those who go against righteousness being auspicious and those who follow righteousness being inauspicious, and they conclude that there is no cause and effect, and that merit and demerit are false. They do not know that the retribution of good and evil is like a shadow following a form, without the slightest deviation. Even after hundreds of millions of kalpas, it will not be erased.' Hearing these words, Shayamata immediately dispelled his doubts. The Patriarch said: 'Although you'
已信三業。未明業從惑生。惑依識有。識依不覺。不覺依心。心本清凈。無生滅。無造作。無報應。無勝負。寂寂然。靈靈然。汝若入此法門。可與諸佛同矣。一切善惡。有為無為。皆如夢幻。奢夜多承言領旨。即發宿慧。懇求出家。祖為剃度授具。乃付法眼。偈曰。性上本無生。為對求人。說於法既無得。何懷決不決。是為十九祖。贊曰。
既生天上不應起愛 一念未忘便不自在 以般若力得升梵世 故來傳燈是其家事
二十祖奢夜多尊者傳
二十祖奢夜多尊者。北天竺國人也。智慧淵沖。化導無量。后至羅閱城。敷揚頓教。彼有學眾。唯尚辯論。為之首者。名婆修盤頭。此云遍行。常一食不臥。六時禮佛。清凈無慾。為眾所歸。祖將度之。先問彼眾曰。此遍行頭陀。能修梵行。可得佛道乎。眾曰。我師精進。何故不可。祖曰。汝師與道遠矣。設苦行塵劫。皆虛妄之本。眾曰。尊者蘊何德行。而譏我師。祖曰。我不求道。亦不顛倒。我不禮佛。亦不輕慢。我不長坐。亦不懈怠。我不一食。亦不雜食。我不知足。亦不貪慾。心無所希名之曰道。遍行聞已。發無漏智。歡喜讚歎。祖曰。吾適對眾。抑挫仁者。得無惱乎。遍行曰。我憶七劫生安樂國。師與智者月凈。記我非久當。證斯陀含果。自是
【現代漢語翻譯】 現代漢語譯本 已然相信身、口、意三業（佛教中的行為、語言和思想），但尚未明白業力從迷惑產生，迷惑依賴於意識而存在，意識依賴於不覺悟的狀態，而不覺悟的狀態又依賴於心。心原本是清凈的，沒有生滅，沒有造作，沒有報應，沒有勝負，寂靜而又靈明。你如果能夠進入這種法門，就可以與諸佛相同了。一切善惡，有為無為，都如同夢幻泡影。Śyāmatā（奢夜多，意為『黑色』）聽聞后領悟了其中的旨意，立即生髮了宿世的智慧，懇求出家。祖師為他剃度並授予具足戒，於是將法眼傳授給他，並留下了偈語：『自性之上本來就沒有生滅，這是爲了迴應求法的人而說。既然對於法已經沒有什麼可以得到的，又何必懷有決斷或不決斷的念頭呢？』這就是第十九祖。讚頌說： 『既然已經生到天上，就不應該再起愛慾之心，哪怕一念未忘，也會感到不自在。憑藉般若（智慧）的力量得以升到梵天，所以前來傳燈，這是他分內的事情。』 第二十祖Śyāmatā（奢夜多）尊者傳 第二十祖Śyāmatā（奢夜多）尊者，是北天竺國（古代印度北部）人。他智慧深邃，教化引導了無數眾生。後來到了羅閱城（古印度城市名），宣揚頓悟之教。那裡有一群學眾，只崇尚辯論。他們的首領名叫婆修盤頭，翻譯成漢語就是『遍行』的意思。他常常只吃一餐，不睡覺，一天六個時辰禮佛，清凈寡慾，被大眾所歸服。祖師想要度化他，先問那些學眾說：『這位遍行頭陀（苦行僧），能夠修行梵行（清凈的行為），可以證得佛道嗎？』眾人都說：『我的老師如此精進，怎麼會不可以呢？』祖師說：『你的老師離道還很遠。即使苦行經歷無數劫，也都是虛妄的根本。』眾人問：『尊者您有什麼樣的德行，竟然譏諷我的老師？』祖師說：『我不求道，也不顛倒；我不禮佛，也不輕慢；我不長坐，也不懈怠；我不只吃一餐，也不雜亂地吃；我不知足，也不貪慾。心中沒有任何希求，這就叫做道。』遍行聽了之後，生髮了無漏智慧（沒有煩惱的智慧），歡喜讚歎。祖師說：『我剛才當著眾人的面，貶低了你，你不會惱怒吧？』遍行說：『我記得七劫之前，我生在安樂國（西方極樂世界），老師您和智者月凈，曾經預言我不久之後將會證得斯陀含果（二果阿羅漢）。自從那以後……』
【English Translation】 English version He already believed in the three karmas (of body, speech, and mind), but had not understood that karma arises from delusion, delusion depends on consciousness, consciousness depends on non-awakening, and non-awakening depends on the mind. The mind is originally pure, without arising or ceasing, without creation, without retribution, without victory or defeat, silent and yet spiritually bright. If you can enter this Dharma gate, you can be the same as all Buddhas. All good and evil, conditioned and unconditioned, are like dreams and illusions. Śyāmatā (奢夜多, meaning 'black') heard and understood the meaning, immediately developed past wisdom, and earnestly requested to become a monk. The Patriarch shaved his head and gave him the full precepts, and then transmitted the Dharma Eye to him, leaving a verse: 'Originally there is no arising in the nature, this is said in response to those who seek the Dharma. Since there is nothing to be gained from the Dharma, why hold onto thoughts of deciding or not deciding?' This is the Nineteenth Patriarch. The eulogy says: 'Since one is born in the heavens, one should not give rise to love. Even if one thought is not forgotten, one will feel uneasy. By the power of Prajna (wisdom), one can ascend to the Brahma heavens, so coming to transmit the lamp is his family affair.' The Transmission of the Twentieth Patriarch, Venerable Śyāmatā (奢夜多) The Twentieth Patriarch, Venerable Śyāmatā (奢夜多), was a native of North India (ancient northern India). He had profound wisdom and guided countless beings. Later, he arrived at Rājagṛha (ancient Indian city), propagating the sudden enlightenment teaching. There was a group of students there who only valued debate. Their leader was named Vasubandhu, which translates to 'Sarvaga' (遍行, meaning 'all-going'). He often ate only one meal, did not sleep, prostrated to the Buddha six times a day, was pure and desireless, and was revered by the masses. The Patriarch wanted to liberate him, so he first asked the students, 'Can this Sarvaga (遍行) ascetic practice pure conduct and attain Buddhahood?' The students all said, 'My teacher is so diligent, how could he not?' The Patriarch said, 'Your teacher is far from the Way. Even if he practices asceticism for countless kalpas, it is all based on illusion.' The crowd asked, 'What virtues does the Venerable possess that you criticize my teacher?' The Patriarch said, 'I do not seek the Way, nor am I inverted; I do not prostrate to the Buddha, nor do I disrespect; I do not sit for long periods, nor am I lazy; I do not eat only one meal, nor do I eat mixed meals; I am not content, nor am I greedy. When the mind has no desires, it is called the Way.' Sarvaga (遍行) heard this and developed non-outflow wisdom (wisdom without afflictions), rejoicing and praising. The Patriarch said, 'I just belittled you in front of everyone, are you not annoyed?' Sarvaga (遍行) said, 'I remember seven kalpas ago, I was born in the Land of Bliss (Western Pure Land), and you and the wise man Candrajyotis (月凈) predicted that I would soon attain the state of Sakṛdāgāmin (斯陀含果, Once-Returner). Since then...'
以來。聞諸惡言。如風如響。況今獲飲無上甘露。而返生熱惱耶。惟愿大慈。以妙道垂誨。祖曰。汝久植眾德當繼吾宗。乃付大法眼。偈曰。言下合無生。同於法界性。若能如是解。通達事理竟。是為二十祖。贊曰。
無生本具不用求真 遇緣而發如華逢春 求之太急去道轉遠 當下知歸就路而返
二十一祖婆修盤頭尊者傳
二十一祖婆修盤頭尊者。羅閱城人也。姓毗舍佉。父光蓋。母嚴一。家富無子。父母禱于佛塔而求嗣焉。一夕母夢。吞明暗二珠。覺而有孕。經七日有一羅漢。名賢仲。至其家。光蓋獻珠設禮。賢仲端坐受之。嚴一出拜。賢仲避席。光蓋。罔測其由。不能忍。問曰。我是丈夫。致禮不顧。我妻何德。尊者避之。賢仲曰。我受禮納珠。貴福汝耳。汝婦懷聖子。生當爲世燈慧日。故吾避之。非重女人也。乃曰。汝婦當生二子。一名婆修盤頭。則吾所尊者。二名芻尼。昔如來雪山修道。芻尼巢于頂上。佛成道乃記曰。汝至第二五百年。生羅閱城毗舍佉家。與聖同胞。今無爽矣。後果產二子。婆修盤頭。生年十五。禮光度羅漢出家。修頭陀行。后受奢夜多法眼。行化至那提國。彼國王名常自在。尊者見曰。佛記第二五百年。有二大神力大士。出家繼聖。即王之次子摩拏羅。是其一也
【現代漢語翻譯】 現代漢語譯本： 從前。聽到那些惡毒的言語，就像風聲和迴響一樣。更何況現在我獲得了無上的甘露，反而又重新產生煩惱呢？只希望您能以大慈悲心，用精妙的佛法來教誨我。菩提達摩祖師說：『你長久以來積 Planted 眾多的功德，應當繼承我的宗派。』於是將大法眼傳授給他，並留下偈語說：『在言語之下就能領悟無生（Anutpāda，不生不滅的真理），與法界的本性相同。如果能夠這樣理解，就能通達一切事理。』他就是第二十祖。 讚頌說： 『無生（Anutpāda，不生不滅的真理）的本性本來就具備，不需要向外尋求真理，遇到因緣就會顯發，就像花朵遇到春天一樣。如果過於急切地追求，反而會離道越來越遠，當下知道迴歸，就能回到正路上。』 第二十一祖婆修盤頭尊者傳 第二十一祖婆修盤頭尊者，是羅閱城（Rāmagrāma）人。姓毗舍佉（Visakha）。父親名叫光蓋，母親名叫嚴一。家裡很富有，但是沒有兒子。父母在佛塔前祈禱，祈求能夠得到子嗣。一天晚上，母親夢見吞下了明暗兩顆寶珠，醒來后就懷孕了。過了七天，有一位羅漢（Arhat，阿羅漢），名叫賢仲，來到了他們家。光蓋獻上寶珠，設下禮儀。賢仲端坐著接受了。嚴一出來拜見，賢仲卻避開了座位。光蓋感到迷惑不解，忍不住問道：『我是丈夫，行禮您都不理睬，我的妻子有什麼德行，您要避開她呢？』賢仲說：『我接受您的禮儀，納下寶珠，是爲了給您帶來福氣。您的妻子懷著聖子，出生后應當成為世間的明燈和智慧的太陽，所以我才避開她，並不是看重女人。』於是又說：『您的妻子應當生下兩個兒子，一個名叫婆修盤頭（Vasubandhu），就是我所尊敬的人；另一個名叫芻尼（Cūṇī），過去如來在雪山修行的時候，芻尼鳥在佛的頭頂上築巢。佛成道后就記下這件事說：『你到第二個五百年的時候，會出生在羅閱城（Rāmagrāma）毗舍佉（Visakha）家，與聖人成為同胞。』現在果然應驗了。』後來果然生下了兩個兒子，婆修盤頭（Vasubandhu）在十五歲的時候，拜光度羅漢（Guangdu Arhat）為師出家，修行頭陀行（Dhūta，苦行）。後來接受了奢夜多（Śākyata）的法眼，前往那提國（Nāṭī）弘揚佛法。那提國（Nāṭī）的國王名叫常自在。尊者見到國王后說：『佛曾經預言，在第二個五百年的時候，會有兩位具有大神力的大士出家繼承聖人的事業，就是國王的第二個兒子摩拏羅（Manoratha）。』
【English Translation】 English version: Before, hearing evil words was like the wind and its echo. How much more so now that I have obtained the supreme nectar, yet I revert to generating afflictions? I only hope that with great compassion, you will instruct me with the wonderful Dharma.' Bodhidharma said, 'You have long planted numerous virtues and should inherit my lineage.' Thereupon, he transmitted the Dharma Eye and left a verse saying: 'Under the words, unite with no-birth (Anutpāda, the truth of non-arising and non-ceasing), being the same as the nature of the Dharmadhatu. If one can understand in this way, one will thoroughly comprehend all matters and principles.' He is the twentieth patriarch. The eulogy says: 'The nature of no-birth (Anutpāda, the truth of non-arising and non-ceasing) is inherently possessed, there is no need to seek truth externally. When encountering conditions, it manifests, like flowers meeting spring. If one seeks too eagerly, one will stray further from the path. Knowing to return in the present moment, one can return to the right path.' Transmission of the Twenty-first Patriarch, Venerable Vasubandhu The Twenty-first Patriarch, Venerable Vasubandhu, was a native of Rāmagrāma. His surname was Visakha. His father was named Guanggai, and his mother was named Yanyi. His family was wealthy but had no sons. His parents prayed at a Buddhist stupa, seeking an heir. One night, his mother dreamed of swallowing two bright and dark pearls, and upon awakening, she was pregnant. After seven days, an Arhat named Xianzhong came to their home. Guanggai offered the pearls and performed rituals. Xianzhong sat upright and accepted them. Yanyi came out to pay respects, but Xianzhong avoided the seat. Guanggai was perplexed and could not help but ask, 'I am the husband, and you do not heed my respects. What virtue does my wife have that you avoid her?' Xianzhong said, 'I accept your rituals and receive the pearls to bring you blessings. Your wife is pregnant with a holy child, who, when born, shall be a lamp and sun of wisdom for the world. Therefore, I avoid her, not because I value women.' Then he said, 'Your wife shall bear two sons, one named Vasubandhu, whom I respect; the other named Cūṇī. In the past, when the Tathagata cultivated the Way in the Snow Mountains, a Cūṇī bird nested on the Buddha's head. Upon attaining enlightenment, the Buddha recorded this event, saying, 'In the second five hundred years, you will be born in the Visakha family in Rāmagrāma, becoming siblings with a saint.' Now it has indeed come to pass.' Later, she indeed gave birth to two sons. Vasubandhu, at the age of fifteen, took Guangdu Arhat as his teacher and renounced the world, practicing Dhūta (ascetic practices). Later, he received the Dharma Eye of Śākyata and went to Nāṭī to propagate the Dharma. The king of Nāṭī was named Chang Zizai. The Venerable One, upon seeing the king, said, 'The Buddha once predicted that in the second five hundred years, two great beings with great divine power would renounce the world and inherit the work of the saints, and that is the king's second son, Manoratha.'
。吾雖德薄。敢當其一。王曰。誠如尊者所言。當舍此子作沙門。王即以次子摩拏羅舍之。尊者即與披剃授具。付大法眼。偈曰。泡影同無礙。如何不了悟。達法在其中。非今亦非古。是為二十一祖。贊曰。
明暗同體聖凡一路 來處幽微莫知其故 熟處難忘更求伴侶 忽爾相逢肯心自許
(芻尼此名。野鵲子賢仲。南藏中作眾)。
二十二祖摩拏羅尊者傳
二十二祖摩拏羅尊者。那提國常自在王之次子也。年三十。遇婆修尊者。出家傳法。至西印度。彼國王名得度。見禮尊者。聞法感悟。即傳位太子。投祖出家。七日而證四果。祖慰之曰。汝居此國。善自度人。今異域有大法器。吾當往化。於是祖焚香。遙語月氏國鶴勒那比丘曰。汝在彼國。教導鶴眾。道果將證。宜自知之。時鶴勒那。為彼國王。說修多羅。忽睹異香成穗。王曰。是何祥也。曰此是西印度傳佛心印。祖師摩拏羅將至。先降信香耳。曰此師神力何如。曰此師遠承佛記。當於此土。廣宣玄化。時王與勒那。俱遙作禮。祖知已。即往月氏國。王與鶴勒那。迎請供養。勒那問曰。我止林間。已經九白。不知何緣而感鶴眾。祖曰。汝前劫中。嘗為比丘。當赴龍宮齋。汝諸弟子。咸欲隨往。汝觀五百眾中。無有一人堪任供者。汝權
【現代漢語翻譯】 現代漢語譯本： 我雖然德行淺薄，但願意承擔其中之一的責任。國王說：『確實如尊者所言，應當捨棄這個兒子去做沙門。』國王隨即把次子摩拏羅舍（Manoratha）捨棄。尊者就為他剃度，授予具足戒，付與大法眼藏。偈語說：『泡影一樣虛幻而無礙，為何不能了悟？達法的真諦就在其中，非今亦非古。』這就是第二十一祖。讚語說： 『明與暗同屬一體，聖與凡本是一路。來處幽深微妙，難以知曉它的緣故。熟悉的地方難以忘懷，更要尋求伴侶。忽然相逢，肯定的心自然應允。』 （芻尼（Chuni）這個名字，是野鵲子賢仲（Xianzhong）。南藏中寫作眾）。 第二十二祖摩拏羅（Manoratha）尊者傳 第二十二祖摩拏羅（Manoratha）尊者，是那提國常自在王的次子。三十歲時，遇到婆修（Vasubandhu）尊者，出家傳法。到達西印度，那裡的國王名叫得度，見到尊者，聽聞佛法后深受感動，隨即把王位傳給太子，投奔祖師出家，七日後證得四果。祖師安慰他說：『你居住在這個國家，好好地度化眾人。現在異域有大法器，我應當前去教化。』於是祖師焚香，遙遠地告訴月氏國（Yuezhi）的鶴勒那（Hrelna）比丘說：『你在那個國家，教導鶴眾，道果將要證得，應該自己知道。』當時鶴勒那（Hrelna），正在為那個國王，宣說修多羅（Sutra）。忽然看到奇異的香氣形成穗狀，國王說：『這是什麼祥瑞？』鶴勒那（Hrelna）說：『這是西印度（West India）傳來佛心印的徵兆，祖師摩拏羅（Manoratha）將要來到，先降下信香罷了。』國王說：『這位師父的神力如何？』鶴勒那（Hrelna）說：『這位師父遠遠地承蒙佛的授記，應當在這個國土，廣泛宣揚玄妙的教化。』當時國王與鶴勒那（Hrelna），都遙遠地作禮。祖師知道后，就前往月氏國（Yuezhi）。國王與鶴勒那（Hrelna），迎接並供養。鶴勒那（Hrelna）問道：『我住在林間，已經九年了，不知道什麼緣故而感召鶴眾？』祖師說：『你前一劫中，曾經是比丘，應當去龍宮應齋。你的眾多弟子，都想跟隨前往。你觀察五百眾中，沒有一人能夠勝任供養。
【English Translation】 English version: Although my virtue is shallow, I dare to undertake one of these responsibilities.' The king said, 'Indeed, as the Venerable One says, this son should be given up to become a Shramana (monk).' The king then gave up his second son, Manoratha (meaning: wish fulfilled). The Venerable One then shaved his head, conferred the full precepts, and entrusted him with the Great Dharma Eye Treasury. The verse says: 'Like bubbles and shadows, unobstructed, why not awaken? Attaining the Dharma is within, neither now nor ancient.' This is the Twenty-first Patriarch. The eulogy says: 'Darkness and light share one body, the sage and the ordinary travel the same path. The origin is deep and subtle, its cause unknown. Familiar places are hard to forget, seek companions even more. Suddenly meeting, the willing heart naturally assents.' (Chuni, this name, is Xianzhong, the field magpie. In the Southern Canon, it is written as 'multitude'). The Transmission of the Twenty-second Patriarch, Venerable Manoratha The Twenty-second Patriarch, Venerable Manoratha, was the second son of King Chang Zizai of the Natika country. At the age of thirty, he encountered Venerable Vasubandhu, left home, and transmitted the Dharma. Arriving in West India, the king there, named Dedu (meaning: attained liberation), saw the Venerable One and, deeply moved by hearing the Dharma, immediately passed the throne to the crown prince and sought ordination from the Patriarch. He attained the Four Fruits in seven days. The Patriarch comforted him, saying, 'You reside in this country, diligently liberate the people. Now, there is a great Dharma vessel in a foreign land; I should go to transform it.' Thereupon, the Patriarch burned incense and remotely told the Bhikshu Hrelna (meaning: crane protection) of the Yuezhi (name of an ancient people in Central Asia) country, 'You are in that country, teaching the crane assembly; the fruit of the Way is about to be realized; you should know it yourself.' At that time, Hrelna was expounding the Sutras to the king of that country. Suddenly, he saw a strange fragrance forming into ears of grain. The king said, 'What is this auspicious sign?' Hrelna said, 'This is a sign of the transmission of the Buddha's Mind-seal from West India; the Patriarch Manoratha is about to arrive, first sending this fragrant message.' The king said, 'What is the spiritual power of this teacher?' Hrelna said, 'This teacher has received the Buddha's prediction from afar and should widely proclaim the profound teachings in this land.' At that time, the king and Hrelna both paid their respects from afar. Knowing this, the Patriarch then went to the Yuezhi country. The king and Hrelna welcomed and made offerings. Hrelna asked, 'I have lived in the forest for nine years; I do not know why I have attracted the crane assembly?' The Patriarch said, 'In your previous kalpa (aeon), you were once a Bhikshu and were to attend a dragon palace feast. All your disciples wished to follow. You observed that among the five hundred, there was not one capable of making offerings.'
聽往。自是以來。汝捨生趣生。常轉化諸國。彼諸弟子。以薄福德故。生於羽族。今感惠故。為鶴眾相隨。勒那曰。以何方便。令彼解脫。祖曰。我有無上法寶。付汝。當聽受化未來際。而說偈曰。心隨萬境轉。轉處實能幽。隨流認得性。無喜亦無憂。鶴眾聞偈飛鳴而去。是為二十二祖。贊曰。
從受記來不為別事 同類相從緣合必遇 嗟彼眾鶴飛鳴既久 一言之下頓知本有
(印度一年為一白)。
二十三祖鶴勒那尊者傳(勒那梵語。華言鶴也)
二十三祖鶴勒那尊者。月氏國人也。姓婆羅門。父千聖。母金光。以無嗣。禱於七佛金幢。乃夢須彌山頂一神童持金環云。我來也。覺而有孕。生年七歲。遊行聚落。睹民間淫祠。乃入廟叱之曰。汝妄興禍福。幻惑於人。歲費牲牢。傷害斯甚。言訖。廟貌忽然隳壞。由是鄉黨謂之聖子。年二十二出家。三十遇摩拏羅尊者。付法眼藏。行化至中印度。演無上道。度有緣眾。以上足。龍子早夭。有兄獅子。博通強記。事婆羅門。厥師既逝。弟復云亡。乃歸依尊者。問曰。我欲求道。當何用心。祖曰。汝欲求道。無所用心。曰既無用心。誰作佛事。祖曰。汝若有用。即非功德。汝若無作。即是佛事。經云。我所作功德。而無我所故。師子聞是語已。
【現代漢語翻譯】 現代漢語譯本： 聽從前往。自從那時以來，你捨棄一種生命形態而進入另一種生命形態，經常在各個國家轉化。那些弟子，因為福德淺薄的緣故，出生于羽族（鳥類）。現在因為感念恩惠的緣故，作為鶴群互相追隨。勒那（Lorna，鶴的意思）說：『用什麼方法，能讓他們解脫呢？』祖師說：『我有無上法寶，交付給你。應當聽受，教化未來。』於是說了偈語：『心隨萬境轉，轉處實能幽。隨流認得性，無喜亦無憂。』鶴群聽了偈語，飛鳴而去。這就是第二十二祖。讚語說： 『自從接受授記以來，不為其他事情，同類互相追隨，因緣聚合必定相遇。可嘆那些鶴群，飛鳴已經很久，一句話之下，頓時知道本有的佛性。』 （印度一年為一白）。 第二十三祖鶴勒那尊者傳（勒那（Lorna）是梵語，漢語意思是鶴） 第二十三祖鶴勒那尊者，是月氏國人。姓婆羅門，父親叫千聖，母親叫金光。因為沒有兒子，向七佛金幢祈禱，於是夢見須彌山頂一個神童拿著金環說：『我來了。』醒來后就懷孕了。出生七歲時，在**聚落，看到民間淫亂的祭祀，於是進入廟宇呵斥他們說：『你們胡亂製造禍福，用幻術迷惑人們，每年花費牲畜，傷害非常嚴重。』說完，廟宇忽然倒塌毀壞。因此鄉里人都稱他為聖子。二十二歲出家，三十歲遇到摩拏羅（Manura）尊者，被交付了正法眼藏。前往中印度弘揚教化，演說無上大道，度化有緣眾生。一位上足弟子，龍子早夭。有個哥哥叫獅子，博學強記，侍奉婆羅門。他的老師去世后，弟弟又去世，於是歸依尊者，問道：『我想要尋求道，應當如何用心？』祖師說：『你想要尋求道，就不要用心。』獅子說：『既然不用心，誰來做佛事？』祖師說：『你如果有所作為，就不是功德。你如果無所作為，這就是佛事。』經書上說：『我所作的功德，而沒有我所的執著。』獅子聽了這些話后，
【English Translation】 English version: Listen and go forth. Since then, you have been relinquishing one form of life and entering another, constantly transforming in various countries. Those disciples, due to their shallow merits, were born into the feathered tribe (birds). Now, out of gratitude for the grace, they follow each other as a flock of cranes. Lorna (Lorna, meaning crane) said, 'What method can be used to liberate them?' The Patriarch said, 'I have the supreme Dharma treasure to entrust to you. You should listen and receive it, and teach the future.' Then he spoke the verse: 'The mind follows the myriad realms and turns, the turning place is truly profound. Following the stream, one recognizes the nature, without joy or sorrow.' The flock of cranes, hearing the verse, flew away chirping. This is the Twenty-second Patriarch. The eulogy says: 'Since receiving the prediction, he does nothing else, those of the same kind follow each other, when causes and conditions gather, they will surely meet. Alas, those cranes have been flying and chirping for a long time, with one word, they suddenly know their inherent Buddha-nature.' (In India, one year is considered one white). The Biography of the Twenty-third Patriarch, Venerable Lorna (Lorna, in Sanskrit, means crane) The Twenty-third Patriarch, Venerable Lorna, was a native of Yuezhi. His surname was Brahmin, his father was called Qiansheng, and his mother was called Jinguang. Because they had no son, they prayed to the Seven Buddhas' Golden Banner, and then dreamed of a divine child on the summit of Mount Sumeru holding a golden ring, saying, 'I am coming.' Upon waking up, she was pregnant. When he was seven years old, in **village, he saw the lewd sacrifices of the common people, so he entered the temple and scolded them, saying, 'You recklessly create misfortune and fortune, deluding people with illusions, spending livestock every year, causing great harm.' After he finished speaking, the temple suddenly collapsed and was destroyed. Therefore, the villagers called him a holy child. He left home at the age of twenty-two, and at the age of thirty, he met Venerable Manura, and was entrusted with the Treasury of the Eye of the True Dharma. He went to Central India to propagate and transform, expounding the supreme Great Way, and liberating sentient beings with affinities. One of his foremost disciples, the Dragon Son, died young. He had an elder brother named Lion, who was learned and had a strong memory, serving the Brahmins. After his teacher passed away, and his younger brother also passed away, he then took refuge in the Venerable, and asked, 'I want to seek the Way, how should I use my mind?' The Patriarch said, 'If you want to seek the Way, do not use your mind.' Lion said, 'If I do not use my mind, who will perform the Buddha's work?' The Patriarch said, 'If you have action, it is not merit. If you have no action, that is Buddha's work.' The scriptures say, 'The merit I have done, without attachment to self.' After Lion heard these words,
即入佛慧。時祖即指東北。問曰。是何氣象。師子曰。我見氣如白虹。貫于天地。復有黑氣五道。橫亙其中。祖曰。其兆云何。曰莫可知也。祖曰。吾滅后五十年。北天竺國。當有難起。嬰在汝身。吾將滅矣。今以法眼。付囑于汝。善自護持。聽吾偈言。認得心性時。可說不思議。了了不可得。得時不說知。是為二十三祖。贊曰。
從須彌頂持金環來 嗟彼鶴眾其情可哀 得獅子兒作大號吼 有氣貫天試驗其後
二十四祖師子尊者傳
二十四祖師子比丘者。中印度人也。姓婆羅門。得法遊方。至罽賓國。方求法嗣。遇一長者引其子。問祖曰。此子名斯多。當生便拳左手。今既長矣。終未能舒。愿尊者示其宿因。祖睹之。即以手接曰。可還我珠。童子遽開手奉珠。眾皆驚異。祖曰。我前報為僧。有童子名婆舍。吾嘗赴西海齋。受䞋珠付之。今還吾珠。理固然矣。長者遂舍其子。祖即與授具。以前緣故。名婆舍斯多。祖即謂之曰。吾師密有懸記。罹難非久。如來正法眼藏。今轉付汝。汝應保護。普潤來際。偈曰。正說知見時。知見俱是心。當心即知見。知見即於今。祖說偈已。以僧伽黎。密付斯多。俾之他國。隨機演化。斯多受教。直抵南天。祖謂。難不可茍免。遂留罽賓。本國有外道二人。以幻
【現代漢語翻譯】 現代漢語譯本 即刻領悟了佛的智慧。當時，祖師就指向東北方向，問道：『那是什麼氣象？』師子（Simha，尊者名）回答說：『我看見一股氣像白色的彩虹，貫穿天地，又有五道黑氣，橫亙在其中。』祖師說：『這預示著什麼？』師子說：『難以知曉。』祖師說：『我圓寂后五十年，在北天竺國（Northern India），當有災難發生，會應在你身上。我將要圓寂了，現在將佛法眼藏（法眼）交付給你，好好守護。聽我說偈語：認得心性時，可說不可思議。了了不可得，得時不說知。』你就是第二十三代祖師。讚頌說： 『從須彌山頂拿著金環而來，可嘆那些鶴眾，他們的處境多麼可悲。得到獅子之子，發出巨大的吼聲，有氣貫穿天空，以此驗證其後。』
第二十四祖師子尊者傳
第二十四祖師子比丘（Simha Bhiksu），是中印度（Central India）人，姓婆羅門（Brahmin）。得法后四處遊歷，到達罽賓國（Kashmir），尋找佛法繼承人。遇到一位長者帶著他的兒子，問祖師說：『這孩子名叫斯多（Siddhartha），出生時左手就握成拳頭，現在已經長大了，始終不能伸開，希望尊者能開示他前世的因緣。』祖師看到他，就用手去接他的手，說：『可以還我珠子了嗎？』童子立刻張開手，獻上珠子，眾人都感到驚異。祖師說：『我前世是僧人，有個童子名叫婆舍（Vasas），我曾經去西海（Western Sea）應齋，接受施捨的珠子交給他保管，現在歸還我的珠子，理所當然。』長者於是捨棄了他的兒子，祖師就為他授具足戒，因為前世的因緣，取名為婆舍斯多（Vasasita）。祖師就對他說：『我的老師秘密地有懸記，災難不久將要發生，如來正法眼藏（如來正法眼藏）現在轉交給你，你應該保護它，普遍滋潤未來。』偈語說：『正說知見時，知見俱是心。當心即知見，知見即於今。』祖師說完偈語，用僧伽黎（Sanghati，袈裟）秘密地交給斯多（Siddhartha），讓他到其他國家，隨機教化。斯多（Siddhartha）接受教誨，直接前往南天竺（Southern India）。祖師說：『災難不可避免。』於是留在罽賓國（Kashmir）。本國有兩個外道，用幻術
【English Translation】 English version Immediately he entered the Buddha's wisdom. At that time, the Patriarch pointed to the northeast and asked, 'What is that phenomenon?' Simha (Simha, the Venerable's name) replied, 'I see a qi (energy) like a white rainbow, piercing through heaven and earth, and there are five black qi traversing it.' The Patriarch said, 'What does this portend?' Simha said, 'It is difficult to know.' The Patriarch said, 'Fifty years after my Nirvana, in Northern India, there will be a calamity, and it will befall you. I am about to enter Nirvana, and now I entrust the Dharma Eye (法眼) to you, protect it well. Listen to my verse: When you recognize the nature of mind, you can speak of the inconceivable. Clearly unattainable, when attained, it cannot be spoken of.' You are the Twenty-third Patriarch. The eulogy says: 'Coming from the summit of Mount Sumeru, holding a golden ring, alas, those cranes, their plight is pitiable. Obtaining the son of a lion, making a great roar, there is qi piercing the sky, testing what follows.'
The Transmission of the Twenty-fourth Patriarch, Venerable Simha
The Twenty-fourth Patriarch, Bhiksu Simha, was from Central India, of the Brahmin caste. Having obtained the Dharma, he traveled to Kashmir, seeking a Dharma successor. He encountered an elder who brought his son and asked the Patriarch, 'This child is named Siddhartha, and his left hand has been clenched into a fist since birth. Now that he is grown, he still cannot open it. I hope the Venerable can reveal his past karma.' The Patriarch saw him and reached out to take his hand, saying, 'Can you return my pearl?' The boy immediately opened his hand and offered the pearl, and everyone was amazed. The Patriarch said, 'In my previous life, I was a monk, and there was a boy named Vasas. I once went to the Western Sea for a vegetarian feast and received a donated pearl, which I entrusted to him. Now he returns my pearl, as is only right.' The elder then relinquished his son, and the Patriarch ordained him, giving him the name Vasasita because of his past karma. The Patriarch then said to him, 'My teacher has a secret prophecy that calamity will soon occur. The Tathagata's Correct Dharma Eye Treasury (如來正法眼藏) is now transferred to you. You should protect it and universally nourish the future.' The verse says: 'When correctly speaking of knowledge and views, knowledge and views are both mind. When the mind is present, knowledge and views are present. Knowledge and views are present now.' After the Patriarch spoke the verse, he secretly gave the Sanghati (袈裟, robe) to Siddhartha, instructing him to go to other countries and teach according to circumstances. Siddhartha received the teaching and went directly to Southern India. The Patriarch said, 'Calamity cannot be avoided.' So he remained in Kashmir. In that country, there were two heretics who used illusions
術謀亂。詐為僧形。潛入王宮。將移禍焉。亂作。王果怒曰。吾素歸心三寶。何為構害。即命毀僧伽藍。祛除釋眾。王自仗劍。至尊者所。問曰。師得蘊空否。祖曰已得。王曰。可施我頭。祖曰。身非我有。何吝于頭。王即斬之。白乳涌高數尺。王臂亦墮。七日而終。贊曰。
相見索珠開手便有 以先所付別來不久 知有夙欠特來奉酬 將頭臨刃白乳橫流
二十五祖婆舍斯多尊者傳
二十五祖婆舍斯多尊者。罽賓國人也。姓婆羅門。父寂行。母常安樂。初母夢得神劍。因有孕。既誕。拳左手。遇師子尊者。顯發宿因。密授心印。即適南天。時彼國王名天德。迎請供養。王有二子。一名德勝。兇暴而色力充盛。一名不如密多。柔和而長嬰疾苦。祖乃為陳因果。王頓釋所疑。后德勝即位。覆信外道。致難於祖。不如密多以進諫。被囚。王遽問祖曰。予國素絕妖訛。師所傳者。當是何宗。祖曰。王國昔來。實無邪法。我所得者。即是佛宗。王曰。佛滅已千二百年。師從誰得耶。祖曰。飲光大士親受佛印。展轉至二十四世師子尊者。我從彼得。王曰。予聞。師子比丘不能免於刑戮。何能傳法後人。祖曰。我師難起時。密授我信衣法偈。以顯師承。王曰。其衣何在。祖即于囊中。出衣示王。王命焚之。五
【現代漢語翻譯】 現代漢語譯本
用陰謀詭計作亂。假裝成僧人的樣子，偷偷潛入王宮，想要嫁禍於人。叛亂發生了，國王果然大怒說：『我一向歸心於佛法僧三寶（Buddha, Dharma, Sangha），為什麼要這樣陷害我？』 於是下令毀壞僧伽藍（僧院），驅逐釋迦牟尼的弟子們。國王親自拿著劍，來到尊者（Arhat）所在的地方，問道：『你已經證悟空性了嗎？』 祖師說：『已經證得了。』 國王說：『可以把你的頭施捨給我嗎？』 祖師說：『身體都不是我自己的，又怎麼會吝惜一個頭呢？』 國王就斬下了他的頭，白色的乳汁涌起幾尺高，國王的手臂也掉落下來，七天後就死了。 讚頌說：
相見索珠，打開手就有了， 因為先前所付出的，分別不久。 知道有宿世的虧欠，特來奉還， 將頭臨到刀刃上，白色的乳汁橫流。
第二十五祖婆舍斯多尊者傳
第二十五祖婆舍斯多尊者，是罽賓國（今克什米爾地區）人。姓婆羅門（印度教祭司種姓），父親名叫寂行，母親名叫常安樂。當初母親夢見得到一把神劍，因此懷了孕。出生后，左手握成拳頭。遇到師子尊者（Lion Arhat），顯發了宿世的因緣，秘密地傳授了心印。於是前往南印度。當時那裡的國王名叫天德，迎接並供養他。國王有兩個兒子，一個名叫德勝，兇暴而精力充沛，一個名叫不如密多，柔和但長期生病。祖師於是為他們陳述因果的道理，國王頓時消除了疑惑。後來德勝即位，又信奉外道，為難祖師。不如密多進諫，被囚禁起來。國王突然問祖師說：『我的國家一向沒有妖邪怪誕的事情，你所傳的，應當是什麼宗派？』 祖師說：『王國向來，確實沒有邪法，我所得到的，就是佛宗。』 國王說：『佛陀涅槃已經一千二百年了（此處指佛滅度后1200年），你從誰那裡得到的呢？』 祖師說：『飲光大士（迦葉尊者，Mahākāśyapa）親自接受了佛陀的心印，輾轉傳到第二十四世師子尊者（Lion Arhat），我從他那裡得到的。』 國王說：『我聽說，師子比丘（Lion Bhikshu）不能免於刑罰殺戮，怎麼能傳法給後人呢？』 祖師說：『我的老師在災難發生的時候，秘密地傳授給我信衣法偈，用來彰顯師承。』 國王說：『那件袈裟在哪裡？』 祖師就從囊中取出袈裟給國王看。國王下令焚燒它，五 現代漢語譯本
色繽紛，終不能壞。王愈不悅。祖曰。大王如不信。當現小異。即以手擘開大石。如開軟物。入中跏趺而坐。王愈恚。命力士。以巨石。壘其窟口。七日後。啟之。唯見石壁上有祖之手跡。遂往諸國。廣化有緣。暨返本國。德勝王尋崩。國人迎不如密多。紹位。王深重佛法。大興供養。凡所說法。皆符昔讖。一日告弟子曰。吾以宿願。來化此方。緣畢。當歸寂滅。即于眾前。跏趺示寂。是時。天雨妙華。異香馥郁。荼毗。收舍利。建塔供養。
贊曰。
擘石跏趺迥出常格 舍利建塔益顯靈蹤 應化隨機不落言詮 法燈續焰永照無窮
【English Translation】 English version
He plotted rebellion, disguised himself as a monk, and secretly entered the royal palace, intending to shift the blame onto others. When the rebellion broke out, the king was furious and said, 'I have always been devoted to the Three Jewels (Buddha, Dharma, Sangha). Why would anyone frame me?' He immediately ordered the destruction of the Sangharama (monastery) and the expulsion of the Shakyamuni's disciples. The king himself, holding a sword, went to where the Venerable (Arhat) was and asked, 'Have you attained emptiness?' The Patriarch replied, 'I have.' The king said, 'Can you offer me your head?' The Patriarch said, 'This body is not my own, why would I begrudge a head?' The king then beheaded him, and white milk gushed out several feet high. The king's arm also fell off, and he died seven days later. A verse in praise says:
Meeting and asking for the pearl, opening the hand and it is there, Because of what was given before, not long after parting. Knowing there is a debt from a past life, especially coming to repay it, Bringing the head to the blade, white milk flows horizontally.
The Biography of the Twenty-fifth Patriarch, Venerable Bhayasata
The Twenty-fifth Patriarch, Venerable Bhayasata, was from the country of Kipin (present-day Kashmir region). His surname was Brahmin (Hindu priestly caste), his father was named Silent Practice, and his mother was named Constant Joy. Initially, his mother dreamed of obtaining a divine sword, and thus became pregnant. After he was born, his left hand was clenched into a fist. He encountered the Venerable Lion (Lion Arhat), who revealed his past life's causes and conditions, and secretly transmitted the mind-seal. He then went to South India. At that time, the king there was named Tiande, who welcomed and made offerings to him. The king had two sons, one named Desheng, who was fierce and full of energy, and one named Burumiduo, who was gentle but suffered from chronic illness. The Patriarch then explained the principles of cause and effect to them, and the king immediately dispelled his doubts. Later, Desheng ascended the throne and again believed in externalist paths, making things difficult for the Patriarch. Burumiduo remonstrated, and was imprisoned. The king suddenly asked the Patriarch, 'My kingdom has always been free of妖訛(bizarre and heretical things). What sect are you transmitting?' The Patriarch said, 'The kingdom has always been free of evil teachings. What I have attained is the Buddha's sect.' The king said, 'The Buddha has been extinguished for 1200 years (referring to 1200 years after Buddha's Parinirvana). From whom did you obtain it?' The Patriarch said, 'The Great Scholar Drinking Light (Mahākāśyapa) personally received the Buddha's mind-seal, which was transmitted through twenty-four generations to the Venerable Lion (Lion Arhat). I obtained it from him.' The king said, 'I have heard that the Bhikshu Lion (Lion Bhikshu) could not escape punishment and execution. How could he transmit the Dharma to later generations?' The Patriarch said, 'When my teacher's difficulties arose, he secretly transmitted to me the robe and verse of faith, to manifest the lineage.' The king said, 'Where is that robe?' The Patriarch then took out the robe from his bag and showed it to the king. The king ordered it to be burned, but five English version
colors shone, and it could not be destroyed. The king was even more displeased. The Patriarch said, 'If Your Majesty does not believe, I will manifest a small miracle.' He then split open a large stone with his hand, as if opening a soft object, and sat in the lotus position inside. The king was even more enraged and ordered strong men to pile large stones at the entrance of the cave. After seven days, they opened it, and only saw the Patriarch's handprints on the stone wall. He then went to various countries, widely transforming those with affinity. When he returned to his own country, King Desheng soon died. The people welcomed Burumiduo to succeed to the throne. The king deeply revered the Buddha's Dharma and made great offerings. All that he taught corresponded to the prophecies of the past. One day, he told his disciples, 'I came to transform this place because of a past vow. When the conditions are fulfilled, I will enter Nirvana.' He then sat in the lotus position in front of the assembly and entered Nirvana. At that time, wonderful flowers rained down from the sky, and the fragrance was rich and fragrant. After cremation, his relics were collected and a pagoda was built for offerings.
A verse in praise says:
Splitting the stone and sitting in the lotus position, standing out from the ordinary, Building a pagoda for the relics, further manifesting the spiritual traces. Responding to transformation according to circumstances, not falling into verbal explanations, The lamp of Dharma continues to burn, forever illuminating the infinite.
色相鮮。薪盡如故。王即追悔致禮。師子真嗣既明。乃赦密多。密多遂求出家。祖為剃度授具。羯磨之際。大地震動。祖曰。吾已衰朽。今以大法眼藏付汝。當護念之。聽吾偈曰。聖人說知見。當境無是非。我今悟真性。無道亦無理。是為二十五祖。贊曰。
秉般若劍握如意珠 雖云暫到此行不虛 偶遇惡人恰得好伴 因邪打正兩得其便
二十六祖不如密多尊者傳
二十六祖不如密多尊者。南印度天德王之次子也。既受婆舍尊者法印。至東印度。彼王名堅固。奉外道師長爪梵志。及尊者將至。梵志預知祖入。恐王易志。即鳩諸弟子。欲以咒術挫之。尊者至直詣王所。王曰。師來何為。祖曰。將度眾生。王曰。以何法度。祖曰。隨類度之。梵志聞言。不勝其怒。即以幻法。化大山于祖頂上。祖指之。忽壓彼眾。梵志等怖懼投祖。祖愍其愚惑。再指之。化山隨滅。乃為王演說法要。俾趣真乘。因謂王曰。此國當有聖人。而繼於我。是時有婆羅門子。年二十許。幼失父母。不知名氏。或自言瓔珞。故人謂之瓔珞童子。遊行閭里。丐求度日。后王與尊者同輦而出。見瓔珞童子稽首於前。祖曰。汝憶往事否。童曰。我念遠劫中。與師同居。師演摩訶般若。我轉甚深修多羅。今日之事。蓋契夙因。祖謂王曰
【現代漢語翻譯】 現代漢語譯本 『色相鮮』（指外表美好）。『薪盡如故』（指像柴火燒完一樣，恢復如初）。國王立刻追悔，向他致禮。師子（Śīṃha，第二十四祖）的真正繼承人已經明確，於是赦免了密多（Mitra，友，第二十五祖）。密多於是請求出家。祖師為他剃度，授予具足戒。羯磨（Karma，業）之際，大地震動。祖師說：『我已經衰老朽邁，現在將大法眼藏交付給你，應當守護它。聽我的偈子：聖人說知見，當境無是非。我今悟真性，無道亦無理。』這就是第二十五祖。讚頌說： 手持般若劍，掌握如意珠，雖然只是暫時來到這裡，但此行並不虛妄。 偶然遇到惡人，恰好得到好的夥伴，因為邪惡才顯出正義，兩者都得到了方便。 第二十六祖不如密多尊者傳 第二十六祖不如密多尊者（Ananta-mitra，無邊友），是南印度天德王（一個國王的名字）的第二個兒子。他接受了婆舍尊者（Vasita，第二十五祖）的法印，來到東印度。那裡的國王名叫堅固（一個國王的名字），信奉外道師長爪梵志（Dirghanakha，一個外道修行者）。當尊者將要到達時，梵志預先知道祖師要來，害怕國王改變心意，就召集他的弟子，想要用咒術來挫敗他。尊者到達后直接去見國王。國王問：『師父來這裡做什麼？』祖師說：『將要度化眾生。』國王問：『用什麼方法度化？』祖師說：『隨順眾生的類別來度化他們。』梵志聽到這些話，非常憤怒，就用幻術，化出一座大山壓在祖師的頭頂上。祖師用手指著那座山，山忽然壓向梵志等人。梵志等人恐懼害怕，投降了祖師。祖師憐憫他們的愚昧迷惑，再次用手指著那座山，化山隨即消失。於是為國王演說佛法的要義，使他走向真正的道路。因此對國王說：『這個國家應當有聖人，來繼承我。』當時有一個婆羅門（Brahmin，印度教祭司）的兒子，大約二十歲左右，從小失去父母，不知道姓名，或者自稱瓔珞（飾品），所以人們稱他為瓔珞童子。在**閭里（不確定，需要進一步考證），乞討度日。後來國王與尊者同乘一輛車外出，看見瓔珞童子跪拜在前面。祖師說：『你還記得過去的事情嗎？』童子說：『我記得在遙遠的過去，與師父同住在一起，師父演說摩訶般若（Mahā-prajñā，大智慧），我轉述甚深修多羅（Sūtra，經）。今天的事情，大概是符合過去的因緣。』祖師對國王說：
【English Translation】 English version 'Complexion fresh' (referring to a beautiful appearance). 'Fuel exhausted, as before' (referring to returning to the original state as if the firewood has burned out). The king immediately regretted and paid respects to him. Śīṃha's (the Twenty-fourth Patriarch) true successor was clear, so he pardoned Mitra (the Twenty-fifth Patriarch). Mitra then requested to leave home. The Patriarch shaved his head and conferred the full precepts. At the time of the Karma (action), the earth shook. The Patriarch said, 'I am already old and decaying, now I entrust the Dharma Eye Treasury to you, you should protect it. Listen to my verse: Sages speak of knowledge and views, in the face of circumstances there is no right or wrong. Now I understand the true nature, there is no path and no reason.' This is the Twenty-fifth Patriarch. The eulogy says: Holding the Prajna sword, grasping the wish-fulfilling jewel, although only temporarily arriving here, this journey is not in vain. Accidentally encountering an evil person, just happens to get a good companion, because of evil, righteousness is revealed, both get convenience. Transmission of the Twenty-sixth Patriarch, Venerable Ananta-mitra The Twenty-sixth Patriarch, Venerable Ananta-mitra (Boundless Friend), was the second son of King Tiande (a king's name) of South India. Having received the Dharma seal from Venerable Vasita (the Twenty-fifth Patriarch), he came to East India. The king there was named Jiangu (a king's name), who revered the heretical teacher Dirghanakha (Long Nails, a heretical practitioner). When the Venerable was about to arrive, the heretic knew in advance that the Patriarch was coming, fearing that the king would change his mind, so he gathered his disciples, wanting to thwart him with spells. When the Venerable arrived, he went directly to the king. The king asked, 'What does the master come here for?' The Patriarch said, 'To liberate sentient beings.' The king asked, 'With what method do you liberate?' The Patriarch said, 'Liberate them according to their kind.' The heretic, hearing these words, was very angry, and used illusion to transform a large mountain to press on the Patriarch's head. The Patriarch pointed at the mountain, and the mountain suddenly pressed down on the heretic and his followers. The heretic and his followers were terrified and surrendered to the Patriarch. The Patriarch pitied their ignorance and delusion, and pointed at the mountain again, and the transformed mountain disappeared. Then he expounded the essentials of the Dharma to the king, causing him to go towards the true path. Therefore, he said to the king, 'This country should have a sage to succeed me.' At that time, there was a Brahmin (Indian priest) son, about twenty years old, who lost his parents at a young age, did not know his name, or called himself Yingluo (ornament), so people called him Yingluo Boy. In **Lüli (uncertain, needs further verification), begging for a living. Later, the king and the Venerable went out in the same carriage, and saw Yingluo Boy prostrating in front. The Patriarch said, 'Do you remember the past?' The boy said, 'I remember in the distant past, I lived with the master, the master expounded Maha-prajna (Great Wisdom), I translated the profound Sutra (scripture). Today's events probably conform to past causes.' The Patriarch said to the king:
。此童非他。即大勢至菩薩是也。此童之後出二人。一化南印度。一人緣在震旦。遂以昔因故。名般若多羅。乃付大法眼藏。偈曰。真性心地藏。無頭亦無尾。應緣而化物。方便呼為智。是為二十六祖。贊曰。
從剎利種續傳燈𦦨 真嗣不明幾乎失陷 從鬧市中忽聞故人 涵蓋相合乃得其真
二十七祖般若多羅尊者傳
二十七祖般若多羅尊者。東印度人也。既得法已。行化至南印度。彼王名香至。崇奉佛乘。尊重供養。度越倫等。又施無價寶珠。時王有三子。曰月凈多羅。曰功德多羅。曰達磨多羅。其季開士也。祖欲試其所得。乃以所施珠。問三王子曰。此珠圓明。有能及否。孟仲二子皆曰。此珠七寶中尊。固無逾也。非尊者道力。孰能受之。季子曰。此是世寶。未足為上。于諸寶中。法寶為上。此是世光。未足為上。于諸光中。智光為上。此是世明。未足為上。于諸明中。心明為上。此珠光明。不能自照。要假智光。乃能辨此。祖嘆其辯慧。知是法嗣。以時未至。且默而溷之。及香至王厭世。眾皆號絕。唯達磨多羅。于柩前入定。七日而出。乃求出家。祖方與剃度。授具戒。告曰。昔如來以正法眼藏。付大迦葉。如是展轉乃至於我。我今囑汝。聽吾偈言。心地生諸種。因事復生理。果滿菩提
【現代漢語翻譯】 現代漢語譯本： 『此童非他，即大勢至菩薩（Mahāsthāmaprāpta Bodhisattva）是也。』這個童子不是別人，就是大勢至菩薩的化身。『此童之後出二人，一化南印度，一人緣在震旦（古代中國的稱謂）。』這個童子之後會出現兩個人，一個教化南印度，一個人與震旦有緣。『遂以昔因故，名般若多羅（Prajñātāra）。』於是因為過去的因緣，取名為般若多羅。『乃付大法眼藏。』於是將正法眼藏傳給他。偈語說：『真性心地藏，無頭亦無尾，應緣而化物，方便呼為智。』真正的自性就是心地的寶藏，無始無終，隨著因緣而化現萬物，爲了方便起見，稱之為智慧。這就是第二十六祖。 贊曰： 『從剎利種續傳燈焰，真嗣不明幾乎失陷。』從剎帝利（Kshatriya）種姓延續佛法的燈火，真正的繼承人如果不明確，幾乎就要失落了。 『從鬧市中忽聞故人，涵蓋相合乃得其真。』在喧鬧的市集中忽然聽到了老朋友的訊息，就像盒子和蓋子完全吻合一樣，才得到了真正的傳承。
二十七祖般若多羅尊者傳
『二十七祖般若多羅尊者，東印度人也。』第二十七祖般若多羅尊者，是東印度人。『既得法已，行化至南印度。』得到佛法之後，前往南印度教化。『彼王名香至，崇奉佛乘，尊重供養，度越倫等。』那裡的國王名叫香至，崇尚信奉佛教，尊重供養僧人，超過了其他所有人。 『又施無價寶珠。』又佈施了無價的寶珠。『時王有三子，曰月凈多羅，曰功德多羅，曰達磨多羅。』當時國王有三個兒子，名叫月凈多羅、功德多羅、達磨多羅。『其季開士也。』其中最小的兒子是一位開悟之人。『祖欲試其所得，乃以所施珠，問三王子曰：此珠圓明，有能及否？』尊者想要測試他所證悟的境界，於是用國王佈施的寶珠，問三個王子說：『這顆寶珠圓潤明亮，有什麼東西可以相比嗎？』 『孟仲二子皆曰：此珠七寶中尊，固無逾也。非尊者道力，孰能受之？』大王子和二王子都說：『這顆寶珠是七寶中最尊貴的，確實沒有東西可以超過它。如果不是尊者的道力，誰能夠接受它呢？』 『季子曰：此是世寶，未足為上。于諸寶中，法寶為上。此是世光，未足為上。于諸光中，智光為上。此是世明，未足為上。于諸明中，心明為上。』小王子說：『這只是世間的寶物，不足以稱為最上。在所有的寶物中，佛法才是最上的。這只是世間的光明，不足以稱為最上。在所有的光明中，智慧的光明才是最上的。這只是世間的明亮，不足以稱為最上。在所有的明亮中，心地的光明才是最上的。』 『此珠光明，不能自照，要假智光，乃能辨此。』這顆寶珠的光明，不能自己照亮自己，需要藉助智慧的光明，才能辨別它。『祖嘆其辯慧，知是法嗣。以時未至，且默而溷之。』尊者讚歎他的辯才和智慧，知道他是佛法的繼承人。因為時機未到，所以暫時沒有聲張。 『及香至王厭世，眾皆號絕。唯達磨多羅，于柩前入定，七日而出，乃求出家。』等到香至國王去世，眾人都悲號哭泣。只有達磨多羅在靈柩前入定，七天後出定，然後請求出家。『祖方與剃度，授具戒。』尊者才為他剃度，授予具足戒。 『告曰：昔如來以正法眼藏，付大迦葉（Mahākāśyapa），如是展轉乃至於我。我今囑汝，聽吾偈言。』告訴他說：『過去如來將正法眼藏，傳給大迦葉，就這樣輾轉相傳直到我這裡。我現在囑咐你，聽我的偈語。』 『心地生諸種，因事復生理，果滿菩提（bodhi）。』心地能生出各種種子，遇到事情又會生出道理，果實圓滿就是菩提。
【English Translation】 English version: 'This child is none other than Mahāsthāmaprāpta Bodhisattva.' This child is not someone else, but a manifestation of Mahāsthāmaprāpta Bodhisattva. 'After this child, two people will appear, one to transform South India, and one whose affinity lies in Zhendan (ancient name for China).' After this child, two people will appear, one to teach in South India, and one who has an affinity with Zhendan. 'Therefore, due to past causes, he is named Prajñātāra.' Therefore, because of past causes, he is named Prajñātāra. 'Then he was entrusted with the Dharma Eye Treasury.' Then he entrusted him with the Dharma Eye Treasury. The verse says: 'The true nature is the treasury of the mind-ground, without head or tail, transforming beings according to conditions, conveniently called wisdom.' The true nature is the treasure of the mind, without beginning or end, manifesting all things according to conditions, and for convenience, it is called wisdom. This is the twenty-sixth patriarch. Eulogy: 'From the Kshatriya lineage, the flame of the lamp continues to be transmitted; if the true successor is not clear, it is almost lost.' From the Kshatriya caste, the flame of the Dharma lamp continues to be transmitted; if the true successor is not clear, it is almost lost. 'Suddenly hearing of an old friend in the bustling city, the box and lid fit perfectly, and the truth is obtained.' Suddenly hearing news of an old friend in the bustling city, just like a box and lid fitting perfectly, the true transmission is obtained.
Transmission of the Twenty-seventh Patriarch, Venerable Prajñātāra
'The Twenty-seventh Patriarch, Venerable Prajñātāra, was from East India.' The Twenty-seventh Patriarch, Venerable Prajñātāra, was from East India. 'Having obtained the Dharma, he traveled to South India to teach.' Having obtained the Dharma, he traveled to South India to teach. 'The king there, named Xiangzhi, revered the Buddha's teachings, respected and made offerings, surpassing all others.' The king there, named Xiangzhi, revered and believed in Buddhism, respecting and making offerings to the monks, surpassing all others. 'He also donated priceless jewels.' He also donated priceless jewels. 'At that time, the king had three sons, named Yuejingduoluo, Gongdeduoluo, and Damoduoluo.' At that time, the king had three sons, named Yuejingduoluo, Gongdeduoluo, and Damoduoluo. 'The youngest was an enlightened person.' The youngest son was an enlightened person. 'The Patriarch wanted to test his attainment, so he used the donated jewel to ask the three princes: This jewel is round and bright, is there anything that can compare to it?' The Venerable wanted to test his attainment, so he used the donated jewel to ask the three princes: 'This jewel is round and bright, is there anything that can compare to it?' 'The eldest two sons both said: This jewel is the most precious among the seven treasures, and there is indeed nothing that surpasses it. If not for the Venerable's spiritual power, who could receive it?' The eldest and second sons both said: 'This jewel is the most precious among the seven treasures, and there is indeed nothing that surpasses it. If not for the Venerable's spiritual power, who could receive it?' 'The youngest son said: This is a worldly treasure, not worthy of being the highest. Among all treasures, the Dharma treasure is the highest. This is worldly light, not worthy of being the highest. Among all lights, the light of wisdom is the highest. This is worldly brightness, not worthy of being the highest. Among all brightnesses, the brightness of the mind is the highest.' The youngest son said: 'This is a worldly treasure, not worthy of being the highest. Among all treasures, the Dharma treasure is the highest. This is worldly light, not worthy of being the highest. Among all lights, the light of wisdom is the highest. This is worldly brightness, not worthy of being the highest. Among all brightnesses, the brightness of the mind is the highest.' 'The light of this jewel cannot illuminate itself; it needs to borrow the light of wisdom to discern it.' The light of this jewel cannot illuminate itself; it needs to borrow the light of wisdom to discern it. 'The Patriarch praised his eloquence and wisdom, knowing that he was the Dharma successor. Because the time had not yet come, he remained silent and mixed with them.' The Venerable praised his eloquence and wisdom, knowing that he was the Dharma successor. Because the time had not yet come, he temporarily kept it quiet. 'When King Xiangzhi passed away, everyone wailed and cried. Only Damoduoluo entered samadhi before the coffin, emerged after seven days, and then requested to leave home.' When King Xiangzhi passed away, everyone wailed and cried. Only Damoduoluo entered samadhi before the coffin, emerged after seven days, and then requested to leave home. 'The Patriarch then shaved his head and gave him the complete precepts.' The Venerable then shaved his head and gave him the complete precepts. 'He said: In the past, the Tathagata entrusted the Eye Treasury of the True Dharma to Mahākāśyapa, and it has been transmitted in this way until me. Now I entrust it to you, listen to my verse.' He said: 'In the past, the Tathagata entrusted the Eye Treasury of the True Dharma to Mahākāśyapa, and it has been transmitted in this way until me. Now I entrust it to you, listen to my verse.' 'The mind-ground produces all kinds of seeds, and reason arises again from events; when the fruit is complete, it is bodhi.' The mind-ground produces all kinds of seeds, and reason arises again from events; when the fruit is complete, it is bodhi.'
圓。華開世界起。是為二十七祖。贊曰。
莫謂無因相逢便見 來處自然不假方便 今因其珠乃得其人 開池得月買石饒云
八十八祖傳贊卷之一 卍新續藏第 86 冊 No. 1608 八十八祖道影傳贊
八十八祖傳贊卷之二
匡廬憨山釋 德清 述
秀水寓公 高承埏 補
嘉興上士 錢應金 較
康居尊者傳
康僧會者。康居國大丞相之子也。彼國出家。有神異。因望震旦國。有光燭天。曰此佛舍利光也。遂尋光而來於吳。赤烏四年。至金陵止。長於里。營立茅茨。設像行道。國人初見沙門。以為異。有司以聞。吳主孫權曰。是漢明帝所夢佛道之遺風耶。詔至。問狀。會曰。如來大師。入滅已千年矣。然靈骨舍利。神應無方。昔阿育王奉之。為八萬四千塔。此其遺化也。權以為夸已。曰舍利可得。當爲塔之。若其不驗。國有常刑。會請立壇求之。期七日無驗。又展二七無驗。權曰。趣烹之。會默唸佛名真慈。豈違吾愿哉。更請展期又七日。五鼓矣。聞鏗然有聲。起視瓶中。光明錯發。黎明進之。權與公卿聚觀。嘆曰。希世之瑞也。會又言。舍利威神。一切世間。無能壞者。權使力士錐之砧碎。而光明自若。乃為建塔于建業之佛陀里。又為寺。奉
【現代漢語翻譯】 現代漢語譯本 圓。華開世界起。是為二十七祖。 贊曰： 莫說沒有因緣，相逢便能相見，來處自然，無需任何方便。 今日因為這顆寶珠，才得以見到這個人，開鑿池塘得到了月亮，購買石頭反而得到了雲彩。 《八十八祖傳贊卷之一》 《卍新續藏》第86冊 No. 1608 《八十八祖道影傳贊》 《八十八祖傳贊卷之二》 匡廬憨山釋 德清 述 秀水寓公 高承埏 補 嘉興上士 錢應金 較 康居尊者傳 康僧會（僧侶的名字）是康居國（中亞古國）大丞相的兒子。他在康居國出家，具有神奇的能力。他遙望震旦國（中國的古稱），看到有光芒照亮天空，說：『這是佛舍利（佛教聖物）的光芒啊。』於是他尋著光芒來到吳國。吳國赤烏四年（241年），到達金陵（南京古稱）居住下來，在里巷中搭建茅屋，設立佛像修行。吳國人最初見到沙門（出家人的稱謂），認為很奇怪，官吏將此事上報。吳主孫權（三國時期吳國的君主）說：『這莫非是漢明帝（東漢皇帝）夢中所見的佛道的遺風嗎？』於是下詔召見康僧會，詢問情況。康僧會說：『如來大師（佛的尊稱）涅槃（佛教術語，指死亡）已經千年了，然而靈骨舍利，其神奇的感應沒有窮盡。過去阿育王（古印度孔雀王朝的國王）供奉舍利，建造了八萬四千座佛塔，這就是舍利所遺留的教化。』孫權認為康僧會在誇大其詞，說：『如果能得到舍利，我就為它建造佛塔。如果不能應驗，國家自有常刑。』康僧會請求設立祭壇來祈求舍利，約定七天，但沒有應驗。又延長了兩個七天，仍然沒有應驗。孫權說：『快把他烹殺了！』康僧會在心中默唸佛的名號，心想：『佛的真慈大悲，難道會違揹我的願望嗎？』於是再次請求延長七天。到了第五天五更時分，聽到鏗鏘的一聲響。起身檢視瓶子，發現瓶中光芒四射。黎明時將舍利進獻給孫權，孫權與公卿大臣一同觀看，讚歎說：『這是稀世的祥瑞啊！』康僧會又說：『舍利的威神之力，一切世間都無法摧毀。』孫權讓力士用鐵錘猛擊舍利，想要將它砸碎，但是舍利的光芒卻依然如故。於是孫權在建業（南京古稱）的佛陀里為舍利建造佛塔，又建造了寺廟來供奉舍利。
【English Translation】 English version Round. The flower opens, and the world arises. He is the twenty-seventh patriarch. Eulogy: Do not say there is no cause, meeting is seeing. The origin is natural, without any convenience. Today, because of this pearl, we can see this person. Digging a pond yields the moon, buying stones brings abundant clouds. Eighty-Eighth Ancestor's Biography and Eulogy - Volume 1 卍 New Continued Collection, Volume 86, No. 1608: Biographies and Eulogies of the Eighty-Eighth Ancestor's Dharma Images Eighty-Eighth Ancestor's Biography and Eulogy - Volume 2 Sh釋 Deqing of Kuanglu Hanshan Composed Yougong Gao Chengyan of Xiushui Supplemented Upāsaka Qian Yingjin of Jiaxing Compared Biography of Venerable Kangju Kang Senghui (name of a monk) was the son of the Grand Chancellor of the country of Kangju (ancient Central Asian kingdom). He renounced the world in Kangju and possessed miraculous powers. Looking towards Zhendan (ancient name for China), he saw a light illuminating the sky, and said, 'This is the light of the Buddha's relics (sacred Buddhist objects)!' So he followed the light and came to the kingdom of Wu. In the fourth year of Chiwu (241 AD) during the Wu Dynasty, he arrived in Jinling (ancient name for Nanjing) and settled down, building a thatched hut in the neighborhood and setting up images to practice the Dharma. The people of Wu initially found the Shramana (title for renunciates) strange, and the officials reported this to the ruler, Sun Quan (ruler of the Wu kingdom during the Three Kingdoms period). Sun Quan said, 'Could this be the legacy of the Buddha's path that Emperor Ming of the Han Dynasty (Eastern Han Dynasty emperor) dreamed of?' So he issued an edict to summon Kang Senghui and asked about the situation. Kang Senghui said, 'The Tathagata Master (respectful title for the Buddha) has already entered Nirvana (Buddhist term for death) for a thousand years, but the spiritual bone relics have inexhaustible miraculous responses. In the past, King Ashoka (king of the ancient Indian Maurya Dynasty) venerated the relics and built eighty-four thousand pagodas; this is the remaining influence of the relics.' Sun Quan thought that Kang Senghui was exaggerating, and said, 'If the relics can be obtained, I will build a pagoda for them. If it is not verified, the country has its own punishments.' Kang Senghui requested to set up an altar to pray for the relics, promising seven days, but there was no response. He extended it for another two weeks, but still there was no response. Sun Quan said, 'Quickly boil him!' Kang Senghui silently recited the Buddha's name, thinking, 'Will the Buddha's true compassion and great compassion go against my wishes?' So he requested another extension of seven days. At the fifth watch on the fifth day, he heard a clanging sound. He got up to check the bottle and found that the bottle was radiating light. At dawn, he presented the relics to Sun Quan, who watched with his ministers and courtiers, and exclaimed, 'This is a rare auspicious sign!' Kang Senghui also said, 'The power of the relics is such that nothing in the world can destroy them.' Sun Quan had a strongman strike the relics with a hammer, trying to smash them, but the light of the relics remained the same. So Sun Quan built a pagoda for the relics in Futuo Village in Jianye (ancient name for Nanjing), and also built a temple to enshrine the relics.
會居之。曰建初寺。即今之大報恩寺。乃江南塔寺之始也。贊曰。
法身舍利普遍大地 光明照耀無處不是 爰有至人尋光而來 懇求出現梵剎初開
佛圖澄禪師傳
天竺佛圖澄和尚。至洛。自言百餘歲。常積日不食。善誦咒。役使鬼神。腹傍有孔。以綿塞之。夜則拔綿。光出照室。每臨溪。出腸胃洗濯。還納腹中。能聽鈴音。言吉兇。莫不奇驗。會洛陽寇亂。潛伏草萊。以觀時變。時石勒屯葛陂。多殘殺。澄杖錫謁勒。勒試以道術。澄取滿缽水咒之。俄青蓮華生缽中。光色耀日。勒由是神敬。延之軍中。及勒稱趙王。行皇帝事。敬澄彌篤。勒殂。弟季龍襲其位。徙都鄴城。尤傾心事澄。令乘雕輦。朝會引見。常侍御史。悉助舉輿升殿。太子諸公。扶翼而前。坐者皆起。敕司空李農。朝夕問候。時支道林聞之曰。澄公其以季龍。為鷗鳥耶。季龍因問曰。佛法不殺。朕為天下掌生殺。恐違佛戒。澄曰。帝王事佛。在恭儉慈忍。顯贊佛道。不為暴虐。不害無辜民。有為惡化之不悛者。其可不罰乎。但殺不可濫。刑不可不恤耳。將去世。詣辭。季龍驚曰。大和尚遽棄我乎。澄曰。出生入死。道之常也。修短分定。無由增損。但道貴行全。德貴不怠。茍德無玷。雖死如生。咸無焉千歲何益哉。言訖。安
{ "translations": [ "現代漢語譯本", "（佛圖澄）居住在那裡，命名為建初寺，就是現在的大報恩寺，是江南建造塔寺的開端。讚頌說：", "", "『法身舍利普遍存在於大地，光明照耀，無處不在。於是有德行高尚的人追尋光明而來，懇切祈求（佛法）顯現，梵剎（寺廟）由此初次開啟。』", "", "佛圖澄禪師傳", "", "天竺（印度）的佛圖澄和尚來到洛陽，自稱一百多歲，經常可以連續多日不進食，擅長唸誦咒語，役使鬼神。他的腹部旁邊有一個孔，用棉花塞住。晚上就拔出棉花，光芒照亮整個房間。每次到溪邊，就取出腸胃清洗，然後放回腹中。能夠聽鈴聲來預言吉兇，沒有不靈驗的。當時洛陽發生寇亂，他隱藏在草叢中，觀察時局變化。當時石勒駐紮在葛陂，經常進行殘殺。佛圖澄拄著錫杖去拜見石勒，石勒用道術來試探他。佛圖澄取來滿滿一缽水，唸誦咒語，一會兒，青蓮花從缽中生長出來，光彩耀眼。石勒因此對他非常敬佩，把他請到軍中。等到石勒稱趙王（319年），行使皇帝的權力，對佛圖澄更加敬重。石勒去世后，他的弟弟石季龍繼承了他的王位，遷都到鄴城，尤其傾心侍奉佛圖澄，讓他乘坐雕飾華麗的車子，在朝會上引見，常侍、御史都幫助抬著車子登上殿堂，太子、諸位王公扶著他前進，在座的人都站起來。石季龍敕令司空李農早晚問候佛圖澄。當時支道林聽到這件事後說：『佛圖澄大概把石季龍當成海鷗了吧。』石季龍因此問道：『佛法不殺生，我作為天下之主，掌握著生殺大權，恐怕違背了佛的戒律。』佛圖澄說：『帝王信奉佛法，在於恭敬、節儉、慈悲、忍讓，公開讚揚佛法，不施行暴虐，不傷害無辜的百姓。對於那些作惡而不悔改的人，難道可以不懲罰嗎？但是殺戮不可以濫用，刑罰不可以不慎重。』佛圖澄將要去世的時候，去向石季龍告辭。石季龍驚恐地說：『大和尚您要拋棄我了嗎？』佛圖澄說：『出生入死，是自然的規律。壽命的長短是註定的，無法增加或減少。但是道在於行為的完善，德在於不懈怠。如果德行沒有污點，即使死了也像活著一樣，如果德行有虧損，即使活到一千歲又有什麼用呢？』說完，安然去世。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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坐而逝。後有僧。自雍州來。見澄入關。以聞。季龍發冢視之。惟塊石存焉。贊曰。
至人隱顯其行莫測 透體光明其用自別 出入帝庭如狎鷗鳥 脫然歸去由來時道
東林遠禪師傳
東林遠禪師。諱惠遠。雁門樓煩人。姓賈氏。少為儒。博極群書。尤𨗉周易老莊。嘗與其弟惠持。造道安法師。聞講般若經。遂開悟。嘆曰。九流異議。特秕糠耳。遂與其弟惠持投簪。授業安師。門徒數千。師居第一座。安師嘗臨眾嘆曰。使道流東國。其在遠乎。師后隨安師。游襄陽。值時亂。安師徒屬。分散臨岐。皆蒙誨益。惟師不聞一言。即跪請曰。獨無訓敕。懼非人類。安師曰。如汝者復何所慮。師東遊于晉。抵潯陽。見廬山。愛之。乃止。龍泉精舍惠永。先居西林。師乃建寺于東。號稱東林。經營之際。山神降靈。其夕大雨雷震。詰旦良木奇材。羅列其處。乃建其殿。名曰神運。時晉天下奇才。多隱居不仕。聞廬山遠公之道。皆來從之。師謂劉程之等曰。諸君倘有凈土之遊。當加勉勵。遂同發志。于無量壽佛立誓。期生凈土。由是集十八高賢。結社唸佛。率眾至一百二十三人。同盟棲心凈業。獨陶淵明。嗜酒。聞山中無酒。乃攢眉而去。謝靈運鑿二池。以栽蓮。僧惠要刻十二葉芙蕖浮水。以定時晷。稱為
蓮漏。至今凈土一宗有七祖。東林遠公。是為初祖云。贊曰。
曠志高懷游心凈土 創開東土以為初步 蓮漏清聲流韻至今 凡有聞者靡不歸心
附錄錢塘虞淳熙蓮宗十祖贊(昔止七祖。至是升祔三祖。稱為十祖)
初祖廬山辯覺正覺圓悟法師(慧遠師道安)
遠公開宗首明心要 像浮神運集賢契妙 夢分法海十支澄照 蓮社之名千秋永劭
二祖長安光明法師(善導云。是彌陀化身)
導師化身而示厭身 力竭汗流廢𥨊離裀 口吐億光隨聲接人 燈續無量帶累行因
三祖南嶽般舟法師(承遠)
般舟仆隸帝王遙禮 糲食草土委擲錢米 勤誘專念教魁普濟 惡衣侍佛宏域先啟
四祖長安五會法師(法照善導後身。師承遠 傳見后)
法照教主依七佛師 分燈華嚴傳聲宸居 內外五會願力難思 證無上覺俄返西池
五祖新定臺巖法師(少康)
臺巖康公來自安養 錢誘千兒口吐萬象 放光西逝一光無兩 生已久生往實不往
六祖永明智覺禪師(延壽 傳見后)
永明神棲珍域無邊 萬善同歸七度順緣 宗鏡攝色巢裓安禪 定光口證即佛入廛
七祖昭慶圓凈法師(省常)
錢塘造微西湖佛
【現代漢語翻譯】 現代漢語譯本 蓮漏。至今凈土宗有七祖。東林遠公（慧遠大師），是為初祖云。贊曰：
『曠達的志向高尚的情懷，心神遊弋于凈土， 開創東土，作為最初的起步。 蓮漏清脆的聲音，流傳至今， 凡是聽聞的人，沒有不歸心的。』
附錄錢塘虞淳熙蓮宗十祖贊（過去只有七祖，到這時增補三祖，稱為十祖）
初祖廬山辯覺正覺圓悟法師（慧遠師從道安）：
『慧遠大師開創宗派，首先闡明心要， 佛像顯現，神力運轉，賢才聚集，精妙無比。 夢中分出法海十支，清澈明亮， 蓮社的名稱，千秋萬代永遠美好。』
二祖長安光明法師（善導大師說，是阿彌陀佛的化身）：
『善導大師以化身示現厭離之身， 竭盡全力，汗流浹背，廢寢忘食。 口中吐出億萬光芒，隨著聲音接引世人， 燈火相續，無量無盡，帶領眾生修行。
三祖南嶽般舟法師（承遠）：
『承遠大師地位尊崇，帝王遙相禮拜， 吃粗糧，住草屋，隨意丟棄錢財。 勤奮引導專心念佛，作為教界的領袖普度眾生， 身穿破舊的衣服侍奉佛，開創弘揚佛法的先河。』
四祖長安五會法師（法照大師是善導大師的後身，師從承遠大師，事蹟見後文）：
『法照大師作為教主，依止七佛為師， 分燈華嚴，傳揚佛法于皇宮之中。 內外五會，願力不可思議， 證得無上正覺，不久便返回西方極樂世界。』
五祖新定臺巖法師（少康）：
『少康法師來自西方極樂世界， 用錢引導成千上萬的兒童唸佛，口中吐出萬千佛像。 放出光明往生西方，那一道光芒獨一無二， 說生已久生，說往實不往。』
六祖永明智覺禪師（延壽，事蹟見後文）：
『永明延壽禪師神棲於珍貴的凈土，無邊無際， 萬善同歸，七次示現順應因緣。 《宗鏡錄》攝盡萬色，《巢裓》中安然禪定， 定光佛口頭印證，即是佛陀入世度人。』
七祖昭慶圓凈法師（省常）：
『省常法師在錢塘精進修行，西湖邊建造佛像』
【English Translation】 English version 'Lian Lou'. To this day, the Pure Land School has seven patriarchs. Master Yuan of Donglin (Huiyuan) is said to be the first patriarch. The eulogy says:
'With broad aspirations and lofty sentiments, the mind wanders in the Pure Land, Initiating the Eastern Land as the first step. The clear sound of 'Lian Lou' flows and resonates to this day, All who hear it cannot help but return to their hearts.'
Appendix: Eulogy to the Ten Patriarchs of the Lotus School by Yu Chunxi of Qiantang (Formerly only seven patriarchs, now three more are added, called the Ten Patriarchs)
First Patriarch: Dharma Master Bianjue Zhengjue Yuanwu of Mount Lu (Huiyuan, studied under Dao'an):
'Master Huiyuan founded the school, first elucidating the essentials of the mind, Images appeared, spiritual power operated, virtuous talents gathered, wonderfully. In a dream, the Dharma Ocean was divided into ten branches, clear and bright, The name of the Lotus Society will be eternally beautiful for thousands of years.'
Second Patriarch: Dharma Master Guangming of Chang'an (Shandao said, he is the incarnation of Amitabha):
'Master Shandao manifested a body weary of the world, Exhausting his strength, sweating profusely, forgetting to sleep and rest. From his mouth emanated billions of rays of light, receiving people with his voice, The lamp continues endlessly, leading sentient beings to cultivate.'
Third Patriarch: Dharma Master Banzhou of Nanyue (Chengyuan):
'Master Chengyuan was revered, emperors bowed from afar, Eating coarse food, living in a grass hut, discarding money at will. Diligently guiding single-minded recitation of Buddha's name, as the leader of the teachings, universally saving sentient beings, Wearing ragged clothes to serve the Buddha, pioneering the propagation of Dharma.'
Fourth Patriarch: Dharma Master Wuhui of Chang'an (Fazhao is the reincarnation of Shandao, studied under Chengyuan, see later for details):
'Master Fazhao, as the leader of the teachings, relied on the Seven Buddhas as his teachers, Distributing the lamp of Huayan, propagating the Dharma in the imperial palace. The inner and outer Five Assemblies, the power of vows is inconceivable, Attaining unsurpassed enlightenment, he soon returned to the Western Paradise.'
Fifth Patriarch: Dharma Master Taiyan of Xinding (Shaokang):
'Master Shaokang came from the Western Paradise, Using money to guide thousands of children to recite the Buddha's name, from their mouths emanated myriad Buddha images. Releasing light and passing away to the West, that light was unique, Saying 'born long ago', saying 'gone but not really gone'.'
Sixth Patriarch: Chan Master Yongming Zhijue (Yanshou, see later for details):
'Chan Master Yongming Yanshou's spirit dwells in the precious Pure Land, boundless, Myriad virtues converge, manifesting seven times in accordance with conditions. The 'Zong Jing Lu' encompasses all phenomena, peacefully meditating in the 'Nest Robe', Buddha Dingguang verbally affirmed, that is, the Buddha entering the world to save people.'
Seventh Patriarch: Dharma Master Zhaoqing Yuanjing (Shengchang):
'Master Shengchang diligently practiced in Qiantang, building Buddha images by West Lake.'
日 凈行凈侶公卿牧伯 遠擬匡山近誰入室 回耀交光非二非一
八祖天目中峰禪師(明本 傳見后)
中峰立地成無量光 本性彌陀而自讚揚 既參半偈更吐百章 騰輝南詔歸主樂邦
九祖天寧楚石禪師(𣑽琦)
楚石文雄名聞禁闥 三觀百吟一齊四達 目睹勝蓮青光寥闊 東西有無臨行一喝
十祖云棲蓮池禪師(袾宏 傳見后)
蓮池稱理早護牟尼 秘大現凡行若嬰兒 返念自性爰答予詞 疏鈔重輪日耀西垂
寶誌公禪師傳
寶誌公大士。初金陵東陽民。朱氏之婦。上巳日。聞兒啼鷹窠中。梯樹得之。舉以為子。七歲依鐘山大沙門僧儉出家。至后顯跡。以剪尺拂子掛杖頭。負之而行。於是往來皖山劍水之下。發而徒跣。著錦袍。俗呼為志公。面方而瑩徹如鏡。手足皆鳥爪。經行聚落。兒童嘩逐之。或微索酒。或累日不食。嘗遇食鲙者。從求之。食者分㗖之。而有輕薄心。志即吐水中。皆成活魚。時時題詩。初不可解。后皆有驗。齊武帝怒大士惑眾。收逮獄。是日國人咸見大士遊行市井。既而簡較。仍在獄中。是后亦多異跡。梁武帝初年。詔大士寶誌。跡拘塵垢。神遊冥寂。水火不能焦濡。蛇虎不能侵懼。語其佛理。則聲聞已上。談其隱淪。
【現代漢語翻譯】 現代漢語譯本 日 凈行凈侶公卿牧伯 遠擬匡山近誰入室 回耀交光非二非一
八祖天目中峰禪師(明本，生卒年不詳)
中峰立地成無量光 本性彌陀而自讚揚 既參半偈更吐百章 騰輝南詔歸主樂邦
九祖天寧楚石禪師(𣑽琦，生卒年不詳)
楚石文雄名聞禁闥 三觀百吟一齊四達 目睹勝蓮青光寥闊 東西有無臨行一喝
十祖云棲蓮池禪師(袾宏，生卒年不詳)
蓮池稱理早護牟尼 秘大現凡行若嬰兒 返念自性爰答予詞 疏鈔重輪日耀西垂
寶誌公禪師傳
寶誌公大士，最初是金陵東陽的百姓。朱氏的媳婦在上巳日，聽到有嬰兒在鷹巢中啼哭，便搭梯子上樹將他取了下來，抱回家當作兒子撫養。七歲時，他依附鐘山的大沙門僧儉出家。後來顯現出種種神蹟，用剪刀、尺子、拂塵掛在杖頭上，揹著它們行走。於是他往來於皖山、劍水之下，披散著頭髮，光著腳，穿著錦袍，世俗之人稱他為志公。他的面容方正而晶瑩剔透，如同鏡子一般，手腳都像鳥爪。他行走于村落之間，孩子們喧鬧著追逐他。有時他稍微討要些酒，有時連續幾天都不吃飯。曾經遇到吃魚膾的人，他便向他們討要。吃魚膾的人分給他吃，但心懷輕慢。志公隨即吐到水中，都變成了活魚。他時常題寫詩句，起初令人無法理解，後來都應驗了。齊武帝(482年-493年)惱怒寶誌大士迷惑眾人，將他逮捕入獄。當天，國都中的百姓都看見寶誌大士在市井之中。等到檢查時，他仍然在獄中。此後，他顯現出更多奇異的跡象。梁武帝(502年-549年)初年，下詔說寶誌大士，他的行跡拘泥於塵世污垢，而神思遨遊于幽深寂靜之處，水火不能使他焦灼濕透，蛇虎不能使他侵犯畏懼。談論他的佛理，則超越了聲聞的境界，談論他的隱遁之術
【English Translation】 English version Ri (Sun) - Pure conduct, pure companions, dukes, ministers, and governors. Far aspiring to Kuangshan (Mount Lu), who enters the room nearby? Returning radiance intersects, neither two nor one.
Eighth Ancestor, Chan Master Zhongfeng of Tianmu (Mingben, dates unknown)
Zhongfeng, standing on the ground, becomes immeasurable light. His inherent nature is Amitabha (Buddha of Infinite Light), praising himself. Having participated in half a verse, he further utters a hundred chapters. His radiance soars to Nanzhao, returning to the Land of Bliss.
Ninth Ancestor, Chan Master Chushi of Tianning (𣑽琦, dates unknown)
Chushi's literary prowess is renowned within the forbidden palace. The Three Contemplations and Hundred Poems all simultaneously penetrate. Witnessing the magnificent lotus, its blue light vast and boundless. With existence and non-existence, he shouts once before departing.
Tenth Ancestor, Chan Master Yunqi Lianchi (Zhuhong, dates unknown)
Lianchi expounds the principle, protecting Shakyamuni (historical Buddha) early on. Seemingly ordinary, his conduct is like an infant. Reflecting on his inherent nature, he answers my words. His commentary and notes form a heavy wheel, the sun shining westward.
Biography of Chan Master Baozhi Gong
Great Master Baozhi Gong was initially a commoner from Dongyang, Jinling. The wife of the Zhu family, on the Shangsi Festival, heard an infant crying in an eagle's nest. She climbed a tree to retrieve him and raised him as her son. At the age of seven, he became a monk under the great Shramana Sengjian at Zhongshan Monastery. Later, he manifested various miracles, carrying scissors, a ruler, and a whisk on a staff. Thus, he traveled to and from Wanshan and Jian River, with disheveled hair, barefoot, and wearing a brocade robe. People commonly called him Zhigong. His face was square and crystal clear like a mirror, and his hands and feet resembled bird claws. Walking through villages, children would noisily chase after him. Sometimes he would slightly beg for wine, and sometimes he would not eat for days. Once, he encountered people eating fish sashimi and asked them for some. The sashimi eaters shared with him, but with a contemptuous attitude. Zhigong then spat into the water, and all the pieces turned into live fish. He often wrote poems that were initially incomprehensible but later proved to be true. Emperor Wu of Qi (482-493 AD) was angered by Great Master Baozhi's misleading of the masses and had him arrested and imprisoned. On that day, the people of the capital all saw Great Master Baozhi in the marketplace. Upon inspection, he was still in prison. Thereafter, he manifested even more extraordinary signs. In the early years of Emperor Wu of Liang (502-549 AD), an edict stated that Great Master Baozhi's actions were bound by worldly defilements, while his spirit roamed in profound silence. Water and fire could not scorch or wet him, and snakes and tigers could not frighten or harm him. Discussing his Buddhist principles, they surpassed the realm of the Shravakas (hearers); discussing his reclusive arts,
則遁仙高者。豈可以俗法常情空相疑忌。自今中外。任便宣化。帝令張僧繇。畫大士像。下筆輒不自定。志自以指𠢐面門分。披出十二面觀音。妙相殊麗。竟不能畫。一日與帝。臨江縱望。有物溯流而上。公以杖引之而至。乃紫栴檀也。即以屬供奉。雕志像。頃刻而成。神彩如生。帝每以事問。無不預言。莫能悟。及帝問國祚有留難否。公指其頸。意在侯景也。先自卜葬地于鐘山。贊曰。
至人潛行跡不可知 從何處來為鷹之兒 遊行世間人莫能測 擘破面皮又何必說
慧約國師傳(補)
智者慧約國師。字德素。姓婁。東陽烏傷人。母留氏。夢長人擎金像令吞之。又見紫花繞身。因而有孕。便覺精神爽發。思理明悟。及誕之日。光香充滿。童時即以佛事為戲。見鄉俗養蠶。遂不服縑纊。季父喜獵。屢勸不改。遂絕腥膻。季父夜夢赤衣使者。手持矛戟。謂之曰。汝終日殺生。菩薩教化不從。捉來就死。驚覺汗流。因改業。師心欲出俗。莫知所適。忽見一僧。問之。僧東指曰。剡中佛法甚盛。遂不見方。悟為神。年十七。始落髮于上虞東山寺。事南林沙門慧靜。及靜遷化。巖棲卻粒餌。唯松術。齊中書郎周顒。創草堂寺以居之。太宰褚淵。太尉王儉。交請開法。淵嘗𥨊疾。見梵僧曰。菩薩當至。
【現代漢語翻譯】 現代漢語譯本： 那些遁世的仙人，怎麼可以用世俗的常理和猜疑來揣度呢？從今以後，國內國外，都可以隨意宣揚教化。皇帝命令張僧繇（著名畫家）畫菩薩像，但他每次下筆都無法確定。志公（寶誌禪師）就用手指在臉上劃開，分出十二面觀音，形象非常奇妙美麗，最終也沒能畫出來。一天，他與皇帝在江邊眺望，有個東西逆流而上，志公用手杖把它引過來，原來是紫色的旃檀木。就把它交給宮廷工匠，雕刻志公的像，頃刻間就完成了，神采栩栩如生。皇帝每次用國家大事詢問他，他都能預先說出來，但人們都不能理解。等到皇帝問及國運是否有阻礙時，志公指著他的脖子，意思是侯景（南北朝時期的叛將）。他事先在鐘山選好了自己的墓地，並作贊說： 得道高人隱遁軌跡難以知曉，從哪裡來，又像是老鷹的孩子？世間的人們無法測度，將麵皮擘開又何必多說？ 慧約國師傳（補） 智者慧約國師，字德素，姓婁，是東陽烏傷人。他的母親留氏，夢見一個高大的人捧著金像讓她吞下去，又看見紫色的花朵纏繞在身上，因此就懷了孕。懷孕后就覺得精神清爽，思路清晰明瞭。等到出生的時候，光芒和香氣充滿房間。慧約小時候就喜歡用佛事來做遊戲。他看到鄉里人養蠶，就不穿絲綢做的衣服。他的叔父喜歡打獵，多次勸說他改變，但他始終不改，於是就斷絕了葷腥。他的叔父夜裡夢見一個紅衣使者，手裡拿著矛戟，對他說：『你整天殺生，菩薩教化你卻不聽從，捉你來處死。』叔父驚醒后汗流浹背，因此就改行了。慧約國師心裡想要出家，但不知道該去哪裡。忽然看見一個僧人，就問他。僧人向東指著說：『剡中的佛法非常興盛。』說完就不見了蹤影。慧約領悟到那是神在指引。十七歲時，他在上虞東山寺落髮，侍奉南林沙門慧靜。等到慧靜圓寂后，他就住在山巖里，斷絕穀物，只吃松樹的果實。齊（南朝齊，479年-502年）的中書郎周顒，建造草堂寺來供養他居住。太宰褚淵、太尉王儉，都爭相邀請他開壇講法。褚淵曾經生病，看見一個梵僧說：『菩薩將要來了。』
【English Translation】 English version: How can those reclusive immortals be judged by worldly norms and suspicions? From now on, both within and outside the country, propagation of the Dharma is permitted freely. The Emperor ordered Zhang Sengyao (a famous painter) to paint a Bodhisattva image, but he could not decide how to begin each time he put his brush to the canvas. Zhi Gong (Venerable Zhi Gong) then used his finger to split his face, revealing the Twelve-Faced Avalokiteśvara (Guanyin), whose appearance was extraordinarily beautiful, but ultimately impossible to paint. One day, while he and the Emperor were gazing at the river, something floated upstream. Zhi Gong used his staff to guide it to shore, and it turned out to be purple sandalwood. He then entrusted it to the court artisans to carve an image of Zhi Gong, which was completed in an instant, with lifelike spirit and expression. Whenever the Emperor asked him about matters of state, he could foresee them, but people could not understand. When the Emperor asked if there would be any obstacles to the dynasty's fate, Zhi Gong pointed to his neck, implying Hou Jing (a rebel general during the Northern and Southern Dynasties). He had previously chosen his burial site on Zhongshan Mountain and composed a verse: The enlightened one's hidden traces are unknowable, From where does he come, like the child of an eagle? The people of the world cannot fathom him, Why bother to speak of splitting the face? Biography of National Teacher Huiyue (Supplement) The wise National Teacher Huiyue, styled Desu, with the surname Lou, was a native of Wushang in Dongyang. His mother, Lady Liu, dreamed of a tall man holding a golden statue and having her swallow it, and also saw purple flowers entwined around her body, and thus she became pregnant. After becoming pregnant, she felt refreshed and her thoughts were clear and bright. When he was born, the room was filled with light and fragrance. As a child, Huiyue enjoyed playing with Buddhist rituals. Seeing the villagers raising silkworms, he refused to wear silk clothing. His uncle enjoyed hunting and repeatedly urged him to change his ways, but he never did, so he abstained from meat and fish. His uncle dreamed one night of a red-clad messenger holding a spear and halberd, who said to him, 'You kill living beings all day long, but you do not listen to the Bodhisattva's teachings, so I will seize you and put you to death.' The uncle awoke in a cold sweat and changed his profession. National Teacher Huiyue wanted to leave the secular world, but he did not know where to go. Suddenly, he saw a monk and asked him. The monk pointed east and said, 'The Buddha-dharma is very flourishing in Shanzhong.' Then he disappeared. Huiyue realized that it was a divine guide. At the age of seventeen, he was tonsured at Dongshan Temple in Shangyu, serving the Shramana Huijing of Nanlin. After Huijing passed away, he lived in the mountains, abstaining from grains and eating only pine nuts. Zhou Yong, the Zhongshulang (a court official) of the Qi Dynasty (Southern Qi, 479-502 AD), built the Caotang Temple to provide him with a residence. The Grand Tutor Chu Yuan and the Grand Commandant Wang Jian both vied to invite him to open a Dharma assembly. Chu Yuan once fell ill and saw a Brahmin monk who said, 'The Bodhisattva is about to arrive.'
俄而師至。病遂豁然。即請受五戒。師所居。嘗異香滿室。猛獸馴階。靈異不可殫述。梁武帝大興戒法。請師為阇黎。尊之曰智者。太子諸王。公卿道俗。從師受戒者。四萬八千人。說戒時。嘗有一干鵲二孔雀。來集聽之。帝躬稟菩薩大戒。自是入見。別設漆榻。帝先作禮。后乃就坐。及將入滅。香滿法界。師勉眾畢。合掌而化。帝親臨訣。哭之慟。敕葬寶誌公塔左。所乘青牛。吼淚不息。建塔之始。白鶴一雙。繞塔悲鳴。至葬后始去。贊曰。
此大菩薩現比丘身 戒從性發通豈修成 作帝王師為教化主 志公是鄰白鶴翔舞
二十八祖菩提達磨尊者傳
二十八祖菩提達磨大師者。南天竺國香至國王第三子。般若多羅。既付法已。謂曰。待吾滅后六十七載。當往震旦。設大法藥。直接上根。慎勿速行。衰于日下。師演化國中。久之思震旦緣熟。即至海濵。寄載商舶。以梁大通元年。達南海。刺史蕭昂表聞。詔入見。帝問曰。朕造寺寫經度僧。有何功德。師曰。並無功德。帝曰。何以無功德。師曰。此但人天小果。有漏之因耳。帝曰。如何是真實功德。師曰。凈智妙圓。體自空寂。如是功德。不以世求。帝曰。如何是聖諦第一義。師曰。廓然無聖。帝曰。對朕者誰。師曰不識。帝不悟。師知機不契
【現代漢語翻譯】 現代漢語譯本 不久之後，禪師來到了。我的疾病立刻痊癒。我立即請求受持五戒。禪師居住的地方，常常異香滿室，猛獸也馴服地在臺階下。這些靈異的事蹟無法一一述說。梁武帝（502年-549年）大力提倡戒律，請禪師擔任阇黎（Acharya，規範師），尊稱他為智者。太子、諸王、公卿、僧侶和俗人，跟隨禪師受戒的有四萬八千人。講戒時，曾有一隻喜鵲和兩隻孔雀，飛來聚集聽講。梁武帝親自稟受菩薩大戒。自此以後，每次入宮覲見，都特別設定漆榻。梁武帝總是先向禪師行禮，然後才就坐。臨近圓寂時，香氣充滿整個法界。禪師勉勵眾人完畢，合掌而逝。梁武帝親自臨終訣別，哭得非常悲痛，下令將禪師安葬在寶誌公塔的左邊。禪師所乘的青牛，悲鳴流淚不止。建造塔的時候，一對白鶴，繞著塔悲鳴，直到安葬后才離去。讚頌說：
這位大菩薩示現比丘之身，戒律從自性中生髮，通達豈是修習而成？ 作為帝王的老師，成為教化的主人，志公就在近旁，白鶴翔舞。
二十八祖菩提達磨尊者傳
二十八祖菩提達磨（Bodhidharma）大師，是南天竺國香至國王的第三個兒子。般若多羅（Prajnatara）在交付佛法之後，說道：『待我滅度后六十七年，應當前往震旦（中國），施設大法藥，直接接引上根之人，切勿過早前往，否則會衰敗於日下。』大師在自己的國家弘揚佛法很久，思量著與震旦的因緣已經成熟，於是來到海邊，寄身於商船。在梁大通元年（527年），到達南海，刺史蕭昂上表稟告朝廷，皇帝下詔召見。梁武帝問道：『我建造寺廟、抄寫經書、度化僧人，有什麼功德？』大師說：『並沒有什麼功德。』梁武帝說：『為什麼沒有功德？』大師說：『這些只是人天小果，有漏的因而已。』梁武帝說：『如何才是真實的功德？』大師說：『凈智妙圓，本體自性空寂。這樣的功德，不能用世俗的方法求得。』梁武帝說：『如何是聖諦第一義？』大師說：『廓然無聖。』梁武帝說：『那面對朕的是誰？』大師說：『不認識。』梁武帝不明白，大師知道時機不合。
【English Translation】 English version Soon after, the Master arrived, and my illness was immediately cured. I immediately requested to receive the Five Precepts. The place where the Master resided was often filled with extraordinary fragrance, and fierce beasts were tamed at the steps. These miraculous events cannot be fully described. Emperor Wu of Liang (502-549 CE) vigorously promoted the precepts and invited the Master to be the Acharya (preceptor), honoring him as 'The Wise One.' The crown prince, princes, dukes, ministers, monks, and laypeople who received precepts from the Master numbered forty-eight thousand. During the precept-giving ceremony, a magpie and two peacocks came to listen. Emperor Wu personally received the Bodhisattva precepts. From then on, whenever he entered the palace to meet the Master, a lacquered couch was specially prepared. Emperor Wu would always bow to the Master first before taking his seat. When the Master was about to enter Nirvana, fragrance filled the entire Dharma realm. After encouraging the assembly, the Master passed away with his palms together. Emperor Wu personally attended the final farewell, weeping bitterly, and ordered the Master to be buried to the left of the Pagoda of Baozhi Gong. The blue ox that the Master rode cried tears incessantly. At the beginning of the construction of the pagoda, a pair of white cranes circled the pagoda, crying mournfully, and only left after the burial. A verse in praise:
This great Bodhisattva manifested as a Bhikshu (monk), the precepts arise from the nature, how could understanding be achieved through cultivation? Serving as the teacher of the emperor, becoming the master of teaching, Zhigong is nearby, white cranes dance.
The Transmission of the Twenty-eighth Patriarch, Bodhidharma
The Twenty-eighth Patriarch, the Great Master Bodhidharma, was the third son of King Xiangzhi of South India. Prajnatara, after transmitting the Dharma, said, 'After my passing, in sixty-seven years, you should go to Zhendan (China) to administer the great Dharma medicine, directly guiding those of superior capacity. Do not go too early, or you will decline under the sun.' The Master propagated the Dharma in his country for a long time, considering that the affinity with Zhendan was ripe, so he went to the seaside and boarded a merchant ship. In the first year of the Datong era of the Liang Dynasty (527 CE), he arrived in the South Sea. The governor Xiao Ang reported this to the court, and the emperor issued an edict to summon him. Emperor Wu asked, 'I have built temples, copied scriptures, and ordained monks. What merit is there?' The Master said, 'There is no merit.' Emperor Wu said, 'Why is there no merit?' The Master said, 'These are only small fruits of humans and devas (gods), causes of leakage.' Emperor Wu said, 'What is true merit?' The Master said, 'Pure wisdom is wonderfully complete, the essence is inherently empty and still. Such merit cannot be sought through worldly means.' Emperor Wu said, 'What is the first meaning of the Noble Truth?' The Master said, 'Vast and empty, there is no holiness.' Emperor Wu said, 'Who is facing me?' The Master said, 'I do not know.' Emperor Wu did not understand, and the Master knew that the time was not right.
。遂渡江入魏。止嵩山少林寺。終日壁觀。時有僧神光。聞師乃往。晨夕參承。值天大雪。光堅立不動。遲明積雪過膝。師愍而問曰。汝當何求。光悲泣哀請。師責其慢心。光潛取利刀。自斷左臂。置於師前。師知是法器。乃曰。今汝斷臂求法。此亦可在。易名慧可。可曰。諸佛法印。可得聞乎。師曰。諸佛法印。匪從人得。可曰。我心未安。師曰。將心來。與汝安。可曰。覓心了不可得。師曰。與汝安心竟。光大悟。告曰。昔如來以正法眼藏。付迦葉。展轉至我。今付與汝。汝當護持。並袈裟以為法信。又楞伽四卷。可為心印。偈曰。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。是為此土初祖。贊曰。
師心甚急其來太早 一語不投此心不了 冷坐少林幸得神光 一臂墮落其道大昌
二十九祖慧可大祖禪師傳
二祖慧可大師者。武牢人也。姓姬氏。父寂。初無子。禱之既久。一夕感異光照室。母因有娠。生以照室之瑞。遂名神光。幼志不群。先依香山寶律禪師。出家授具。遊歷講肆三十年。卻返終日宴坐。靜中見一神人。告以授道之緣。為換頭骨。聞達磨大師默坐少林。徑造竟。得其心印。自達磨西歸。大師繼闡玄風。博求法嗣。后見一居士。年逾四十。不言名氏。聿來設禮。問曰
【現代漢語翻譯】 現代漢語譯本：於是（菩提達摩）渡江進入北魏（386-557）。住在嵩山少林寺，整天面對墻壁打坐。當時有個僧人名叫神光（慧可的俗名），聽說（菩提達摩）大師在此，便前去，早晚侍奉。正趕上天降大雪，神光堅定地站立不動。到天亮時積雪已經沒過膝蓋。大師憐憫他，問道：『你想要得到什麼？』神光悲傷地哭泣哀求。大師責備他心懷傲慢。神光偷偷取出鋒利的刀，自己砍斷左臂，放在大師面前。大師知道他是可以傳法的器皿，於是說：『現在你斷臂求法，這也可以。』便給他改名為慧可。慧可說：『諸佛的法印，可以聽聞嗎？』大師說：『諸佛的法印，不是從別人那裡可以得到的。』慧可說：『我的心不安。』大師說：『把你的心拿來，我為你安。』慧可說：『尋找心，最終不可得。』大師說：『我已經為你把心安好了。』神光大悟，稟告說：『過去如來將正法眼藏，交付給迦葉（摩訶迦葉，釋迦十大弟子之一），輾轉傳到我這裡，現在交付給你，你應當護持。』並將袈裟作為傳法的信物。還有《楞伽經》四卷，可以作為心印。偈語說：『我本來到這片土地，傳法是爲了拯救迷惑的眾生。一花開放五片花瓣，結果自然會成就。』（菩提達摩）是這片土地的初祖。讚語說： 大師的心非常急切，他來得太早了 一句話不投機，這顆心就不能明瞭 在少林寺冷冷地打坐，幸好得到了神光 一條手臂墜落，他的道義才得以大昌 第二十九祖慧可大祖禪師傳 二祖慧可大師，是武牢人，姓姬。他的父親名叫寂，起初沒有兒子，祈禱了很久。一天晚上，感到奇異的光照亮了房間，他的母親因此懷孕。因為有光照亮房間的祥瑞，所以給他取名叫神光。他從小就志向不凡，先是依止香山寶律禪師出家受戒，遊歷講堂三十年，然後返回來整天靜坐。在靜坐中見到一位神人，告訴他授道的因緣，為他更換了頭骨。聽說達磨大師在少林寺默默打坐，就直接前往拜見，得到了他的心印。自從達磨西歸之後，大師繼續闡揚玄妙的佛法，廣泛尋求傳法的繼承人。後來見到一位居士，年紀超過四十歲，不說自己的姓名，前來行禮，問道：
【English Translation】 English version: Thereupon, (Bodhidharma) crossed the river and entered the Wei Dynasty (386-557). He stayed at Shaolin Temple on Mount Song, facing the wall in meditation all day long. At that time, there was a monk named Shenguang (慧可's secular name), who, upon hearing of the master's presence, went to serve him morning and evening. It happened to be a heavy snowfall, and Shenguang stood firmly without moving. By daybreak, the accumulated snow had exceeded his knees. The master, taking pity on him, asked, 'What do you seek?' Shenguang wept sadly and pleaded. The master rebuked him for his arrogance. Shenguang secretly took out a sharp knife, cut off his left arm, and placed it before the master. The master, knowing that he was a vessel for the Dharma, said, 'Now that you have cut off your arm to seek the Dharma, this is also acceptable.' He then changed his name to Huike (慧可). Huike said, 'Can the Dharma seal of all Buddhas be heard?' The master said, 'The Dharma seal of all Buddhas cannot be obtained from others.' Huike said, 'My mind is not at peace.' The master said, 'Bring your mind here, and I will pacify it for you.' Huike said, 'Searching for the mind, it is ultimately unattainable.' The master said, 'I have already pacified your mind for you.' Shenguang had a great awakening and reported, 'In the past, the Tathagata (如來) entrusted the Eye Treasury of the True Dharma to Kāśyapa (摩訶迦葉, one of the ten great disciples of Sakyamuni), which was passed down to me, and now I entrust it to you, you should protect and uphold it.' And he gave the robe as a token of Dharma transmission. Also, the four volumes of the Laṅkāvatāra Sūtra (楞伽經) can be used as the mind seal. The verse says: 'I originally came to this land to transmit the Dharma to save deluded beings. One flower blooms with five petals, and the result will naturally be achieved.' (Bodhidharma) is the first patriarch of this land. The eulogy says: The master's heart was very anxious, he came too early If a word is not in tune, this heart cannot be understood Sitting coldly in Shaolin, fortunately he obtained Shenguang One arm fell, and his Dao greatly flourished The Transmission of the 29th Patriarch, Great Master Huike The Second Patriarch, Great Master Huike, was a native of Wulao, with the surname Ji. His father's name was Ji. Initially, he had no son and prayed for a long time. One night, he felt a strange light illuminating the room, and his mother became pregnant. Because of the auspicious sign of the light illuminating the room, he was named Shenguang. From a young age, he had extraordinary aspirations. First, he relied on Zen Master Baolü of Xiangshan to leave home and receive ordination, traveled to lecture halls for thirty years, and then returned to sit in meditation all day long. In meditation, he saw a divine person who told him the cause of receiving the Dao and changed his skull for him. Hearing that Master Damo was silently meditating in Shaolin Temple, he went directly to see him and obtained his mind seal. Since Damo returned to the West, the master continued to expound the profound Dharma and widely sought successors to transmit the Dharma. Later, he saw a layman, over forty years old, who did not say his name, came to pay respects and asked:
。弟子身纏風恙。請師懺罪。師曰。將罪來。與汝懺。士良久曰。覓罪了不可得。師曰。與汝懺罪竟。宜依佛法僧住。士曰。今見和尚。已知是僧。未審何名佛法。師曰。是心是佛。是心是法。法佛無二。僧寶亦然。士曰。今日始知。罪性不在內。不在外。不在中間。如其心然。佛法無二也。師深器之。即為剃髮云。是吾寶也。宜名僧璨。其年三月十八日。于光福寺授具。自茲疾漸愈。執侍二載。師乃告曰。菩提達磨。遠自西竺來。以正法眼藏並信衣。密付與吾。吾今授汝。汝當守護。勿令斷絕。聽吾偈曰。本來緣有地。因地種花生。本來無有種。華亦不曾生。是為此土二祖。贊曰。
航海特來多少苦心 震旦國里祇得一人 覓不可得如水任器 以此傳家是為第二
三十祖僧璨鑒智禪師傳
三祖僧璨大師者。不知何許人。以白衣謁二祖。受度傳法。隱於舒州之皖公山。屬後周武帝破滅佛法。師往來太湖司空山。居無常處。積十餘年。時人無能知者。至隋開皇十二年。有沙彌道信。年始十四。來禮祖曰。愿和尚慈悲。乞與解脫法門。祖曰。誰縛汝。曰無人縛。祖曰。何更求解脫乎。信于言下大悟。服勞九載。後於吉州受戒。侍奉尤謹。祖屢試以玄微。知其緣熟。乃付衣法。偈曰。華種雖因地。從
【現代漢語翻譯】 現代漢語譯本：弟子身患疾病，請師傅為我懺悔罪過。二祖慧可大師說：『把你的罪拿來，我為你懺悔。』僧璨沉思良久說：『尋找罪過，卻了不可得。』二祖慧可大師說：『我已經為你懺悔完畢。你應該依佛、法、僧三寶而住。』僧璨說：『今天見到和尚（指慧可），已經知道這就是僧寶。還不知道什麼是佛、什麼是法。』二祖慧可大師說：『是心是佛，是心是法，法與佛沒有分別，僧寶也是如此。』僧璨說：『今天我才知道，罪的本性不在內，不在外，也不在中間，就像心一樣，佛和法也沒有分別啊。』二祖慧可大師非常器重他，就為他剃度，說：『這是我的寶貝啊，應該叫他僧璨。』那年三月十八日，在光福寺為他授具足戒。從此，他的疾病漸漸痊癒，服侍二祖兩年。二祖於是告訴僧璨說：『菩提達磨（Bodhidharma），從遙遠的西竺（古印度）而來，把正法眼藏（正法的精髓）和信衣（象徵傳承的衣缽），秘密地傳給了我。我現在傳給你，你應當守護，不要讓它斷絕。聽我的偈語：本來緣有地，因地種花生。本來無有種，華亦不曾生。』僧璨因此成為此土的二祖。讚語說： 『航海特來多少苦心，震旦（古代中國的稱謂）國里祇得一人。覓不可得如水任器，以此傳家是為第二。』 三十祖僧璨鑒智禪師傳 三祖僧璨大師，不知道是哪裡人。以白衣的身份拜見二祖，接受剃度並傳承佛法。隱居在舒州的皖公山。適逢後周武帝（561-578）破滅佛法，僧璨大師往來於太湖司空山，居無定所，歷時十餘年，當時沒有人能夠認識他。到了隋朝開皇十二年（592），有沙彌道信，年齡十四歲，前來拜見僧璨大師說：『愿和尚慈悲，乞求您傳授我解脫的法門。』僧璨大師說：『誰束縛了你？』道信說：『沒有人束縛我。』僧璨大師說：『既然沒有人束縛你，又何必求解脫呢？』道信在言下大悟。服勞九年，後來在吉州受戒，侍奉僧璨大師尤其恭敬。僧璨大師多次用玄妙的道理來考驗他，知道他的因緣成熟，於是將衣法傳給他，並說偈語：『華種雖因地，從
【English Translation】 English version: The disciple is afflicted with illness. I beg the master to repent my sins. The master said, 'Bring your sins, and I will repent for you.' After a long time, Sengcan (a disciple's name) said, 'Seeking sin, it is impossible to find.' The master (Huike, the second patriarch) said, 'I have finished repenting your sins. You should abide by the Buddha, Dharma, and Sangha.' Sengcan said, 'Today I see the monk (referring to Huike), and I already know that this is the Sangha Jewel. I don't know what is the Buddha and what is the Dharma.' The master said, 'This mind is the Buddha, this mind is the Dharma, Dharma and Buddha are not different, and so is the Sangha Jewel.' Sengcan said, 'Today I know that the nature of sin is not inside, not outside, and not in the middle, just like the mind, Buddha and Dharma are not different.' The master greatly valued him and shaved his head, saying, 'This is my treasure, he should be named Sengcan.' On the eighteenth day of the third month of that year, he received the full precepts at Guangfu Temple. From then on, his illness gradually healed, and he served the second patriarch for two years. The master then told Sengcan, 'Bodhidharma (Bodhidharma), came from afar from the Western Regions (ancient India), and secretly entrusted the Eye-Treasury of the True Dharma (the essence of the true Dharma) and the robe of faith (a robe symbolizing inheritance) to me. I now pass it on to you, you should guard it and not let it be cut off. Listen to my verse: Originally, the cause has a ground, and flowers are grown from the ground. Originally, there is no seed, and flowers have never grown.' Sengcan thus became the second patriarch of this land. The praise says: 'Sailing across the sea, how much hardship it took, in the land of Zhendan (ancient name for China) only one was obtained. Seeking is impossible to find, like water filling a vessel, using this to pass on the family is the second.' The Biography of the Thirtieth Ancestor, Chan Master Sengcan Jianzhi The Third Ancestor, Great Master Sengcan, is not known from where he came. He visited the Second Ancestor as a layman, received ordination, and inherited the Dharma. He lived in seclusion on Mount Wangong in Shuzhou. During the time when Emperor Wu of the Later Zhou Dynasty (561-578) destroyed Buddhism, Master Sengcan traveled back and forth to Mount Sikong in Taihu Lake, living in no fixed place for more than ten years. At that time, no one could recognize him. In the twelfth year of the Kaihuang era of the Sui Dynasty (592), the novice Daoxin, fourteen years old, came to pay respects to the ancestor and said, 'May the master be compassionate and beg you to teach me the Dharma of liberation.' The ancestor said, 'Who binds you?' Daoxin said, 'No one binds me.' The ancestor said, 'Since no one binds you, why seek liberation?' Daoxin had a great enlightenment upon hearing these words. After serving for nine years, he later received the precepts in Jizhou, serving Master Sengcan with utmost respect. The ancestor repeatedly tested him with profound principles, knowing that his affinity was ripe, so he passed on the robe and Dharma, and said in a verse: 'Although flower seeds depend on the ground, from
地種華生。若無人下種。華地盡無生。是為此土三祖。贊曰。
通身是病不知來處 忽逢醫王猛省其故 心空骨剛且便行腳 遇有力者一擔付託
三十一祖道信大醫禪師傳
四祖道信大師者。姓司馬氏。世居河內。后徙于蘄州廣濟縣。生而超異。幼慕空宗諸解脫門。宛如宿習。既見三祖嗣法。攝心無𥧌。脅不至席者。蓋六十年。隋大業十三載。領徒眾抵吉州。值群盜圍城。七旬不解。萬衆惶怖。祖愍之。教念摩訶般若。時賊眾望雉堞間。若有神兵。乃相謂曰。城中必有異人。不可攻矣。稍稍引退。唐武德甲申歲。師卻返蘄。春住破頭山。學侶云臻。一日往黃梅縣。路逢女子。𢹂一小兒。骨相奇秀。異乎常童。祖問曰。子何姓。答曰。姓即有不是常姓。祖曰。是何姓。答曰。是佛性。祖曰。汝無姓耶。答曰。性空故無。祖默識其法器。即俾侍者。至其母所。乞令出家。母以夙緣故。殊無難色。遂舍為弟子。以至傳法付衣。偈曰。華種有生性。因地華生生。大緣與性合。當生生不生。遂以學徒委之。是為此土四祖。贊曰。
少年出家利根捷疾 六十餘年脅不至席 學侶云臻何待小兒 以有夙約觀者不知
三十二祖弘忍大滿禪師傳
五祖弘忍大師者。蘄州黃梅人。先為破頭山
【現代漢語翻譯】 現代漢語譯本： 地裡種植華生（花生）。如果沒有人下種，華生的地裡什麼也不會生長。這就是本土地的三祖。讚頌說： 『渾身是病卻不知病從何來，忽然遇到醫王才猛然醒悟病因。 心境空明，意志剛強，且四處遊歷參學，遇到有能力的人，便將重擔託付給他。』 第三十一祖道信（580-651）大醫禪師傳 第四祖道信（580-651）大師，姓司馬氏，世代居住在河內，後來遷徙到蘄州廣濟縣。他生來就超凡脫俗，從小就嚮往空宗的各種解脫法門，彷彿是前世的習慣。他見到三祖后，便收攝心神，專心致志，六十年間脅不挨席。隋朝大業十三年（617），他帶領徒眾到達吉州，正趕上盜賊圍城，七十天都不能解圍，眾人非常恐慌。道信大師憐憫他們，教他們唸誦摩訶般若。當時賊眾望見雉堞之間，好像有神兵，於是互相說道：『城中必定有異人，不可攻打。』便漸漸退去。唐朝武德甲申年（624），大師返回蘄州，春天住在破頭山，前來學習的人很多。一天，他前往黃梅縣，路上遇到一個女子，帶著一個小兒，骨骼相貌奇特秀美，與平常的兒童不同。道信大師問道：『你姓什麼？』回答說：『我這個姓不是平常的姓。』道信大師問：『是什麼姓？』回答說：『是佛性。』道信大師問：『你沒有姓嗎？』回答說：『性是空性的，所以沒有姓。』道信大師默默地記住了這個法器，就讓侍者到他的母親那裡，請求讓她出家。母親因為有前世的因緣，沒有什麼為難之色，於是捨棄他做了弟子，以至於傳法付衣。偈語說：『華生的種子有生性，因為土地的緣故華生才能生長。大的因緣與生性結合，應當生長卻不生長。』於是將學徒託付給他。這就是本土地的第四祖。讚頌說： 『少年出家，根器敏利，才思敏捷，六十多年脅不挨席。 前來學習的人很多，何必等待小兒？因為有前世的約定，觀看的人不知道。』 第三十二祖弘忍（601-674）大師傳 第五祖弘忍（601-674）大師，是蘄州黃梅人，先前在破頭山...
English version: The ground is planted with Huasheng (peanut). If no one sows the seeds, nothing will grow in the Huasheng field. This is the Third Ancestor of this land. The eulogy says: 'The whole body is sick but doesn't know where the illness comes from, suddenly encountering a Medicine King, one suddenly realizes the cause of the illness. The mind is empty, the bones are strong, and one travels around to learn, encountering a capable person, one entrusts the burden to them.' Transmission of the Thirty-first Ancestor Daoxin (580-651) Great Physician Chan Master The Fourth Ancestor, Master Daoxin (580-651), whose surname was Sima, lived in Henan for generations, and later moved to Guangji County in Qizhou. He was born extraordinary, and from a young age, he yearned for the various liberation methods of the Empty School, as if it were a past life habit. After seeing the Third Ancestor, he gathered his mind and concentrated his efforts, never resting his side on the mat for sixty years. In the thirteenth year of the Daye era of the Sui Dynasty (617), he led his disciples to Jizhou, where they encountered bandits besieging the city, and they could not lift the siege for seventy days, and everyone was very panicked. Master Daoxin pitied them and taught them to recite Maha Prajna. At that time, the bandits saw what appeared to be divine soldiers between the battlements, so they said to each other, 'There must be an extraordinary person in the city, we cannot attack it.' And gradually retreated. In the year of Jiashen in the Wude era of the Tang Dynasty (624), the master returned to Qi and lived in Potou Mountain in the spring, and many people came to study. One day, he went to Huangmei County and met a woman on the road, carrying a small child, whose bones and appearance were peculiar and beautiful, different from ordinary children. Master Daoxin asked, 'What is your surname?' The answer was, 'My surname is not an ordinary surname.' Master Daoxin asked, 'What is the surname?' The answer was, 'It is Buddha-nature.' Master Daoxin asked, 'Do you have no surname?' The answer was, 'Nature is empty, so there is no surname.' Master Daoxin silently remembered this Dharma vessel, and asked the attendant to go to his mother and ask her to become a monk. Because of the past life's karma, the mother had no difficulty, so she gave him up as a disciple, and even transmitted the Dharma and the robe. The verse says, 'The seeds of Huasheng have the nature of life, because of the land, Huasheng can grow. The great cause and the nature combine, should grow but do not grow.' So he entrusted the disciples to him. This is the Fourth Ancestor of this land. The eulogy says: 'Becoming a monk at a young age, with sharp roots and quick wit, never resting his side on the mat for more than sixty years. Many people come to study, why wait for a child? Because there is a past life agreement, the viewers do not know.' Transmission of the Thirty-second Ancestor, Master Hongren (601-674) The Fifth Ancestor, Master Hongren (601-674), was a native of Huangmei in Qizhou, and was previously in Potou Mountain...
【English Translation】 Modern Chinese Translation: The ground is planted with Huasheng (peanut). If no one sows the seeds, nothing will grow in the Huasheng field. This is the Third Ancestor of this land. The eulogy says: 'The whole body is sick but doesn't know where the illness comes from, suddenly encountering a Medicine King, one suddenly realizes the cause of the illness. The mind is empty, the bones are strong, and one travels around to learn, encountering a capable person, one entrusts the burden to them.' Transmission of the Thirty-first Ancestor Daoxin (580-651) Great Physician Chan Master The Fourth Ancestor, Master Daoxin (580-651), whose surname was Sima, lived in Henan for generations, and later moved to Guangji County in Qizhou. He was born extraordinary, and from a young age, he yearned for the various liberation methods of the Empty School, as if it were a past life habit. After seeing the Third Ancestor, he gathered his mind and concentrated his efforts, never resting his side on the mat for sixty years. In the thirteenth year of the Daye era of the Sui Dynasty (617), he led his disciples to Jizhou, where they encountered bandits besieging the city, and they could not lift the siege for seventy days, and everyone was very panicked. Master Daoxin pitied them and taught them to recite Maha Prajna. At that time, the bandits saw what appeared to be divine soldiers between the battlements, so they said to each other, 'There must be an extraordinary person in the city, we cannot attack it.' And gradually retreated. In the year of Jiashen in the Wude era of the Tang Dynasty (624), the master returned to Qi and lived in Potou Mountain in the spring, and many people came to study. One day, he went to Huangmei County and met a woman on the road, carrying a small child, whose bones and appearance were peculiar and beautiful, different from ordinary children. Master Daoxin asked, 'What is your surname?' The answer was, 'My surname is not an ordinary surname.' Master Daoxin asked, 'What is the surname?' The answer was, 'It is Buddha-nature.' Master Daoxin asked, 'Do you have no surname?' The answer was, 'Nature is empty, so there is no surname.' Master Daoxin silently remembered this Dharma vessel, and asked the attendant to go to his mother and ask her to become a monk. Because of the past life's karma, the mother had no difficulty, so she gave him up as a disciple, and even transmitted the Dharma and the robe. The verse says, 'The seeds of Huasheng have the nature of life, because of the land, Huasheng can grow. The great cause and the nature combine, should grow but do not grow.' So he entrusted the disciples to him. This is the Fourth Ancestor of this land. The eulogy says: 'Becoming a monk at a young age, with sharp roots and quick wit, never resting his side on the mat for more than sixty years. Many people come to study, why wait for a child? Because there is a past life agreement, the viewers do not know.' Transmission of the Thirty-second Ancestor, Master Hongren (601-674) The Fifth Ancestor, Master Hongren (601-674), was a native of Huangmei in Qizhou, and was previously in Potou Mountain...
栽松道者。嘗請於四祖曰。法道可得聞乎。祖曰。汝已老脫。有聞其能廣化耶。儻若再來。尚可遲汝。乃去行水邊。見一女子浣衣。揖曰寄宿。女曰。我有父母。可往求之。曰諾。我即敢行。女首肯之。遂回䇿而去。女周氏季子也。歸輒孕。父母大惡。逐之。女無所歸。日傭紡里中。夕止於眾館之下。已而生一子。以為不祥。因拋濁港中。明日見之。溯流而上。氣體鮮明。大驚。遂舉之。成童隨母乞食。里人呼為無姓兒。逢一智者。嘆曰。此子缺七種相。不逮如來。后遇信大師得法。嗣化于破頭山。咸亨中有一居士。姓盧。名慧能。自新州來。參祖。問曰。汝自何來。曰嶺南來。祖曰。欲須何事。曰惟求作佛。祖曰。嶺南人無佛性。曰人有南北。佛性豈有南北乎。祖知是異人。乃曰。著槽廠去。盧入碓房。腰石舂米。八閱月。一日祖求法嗣。令眾各書偈呈解。上座神秀。書偈于壁曰。身是菩提樹。心如明鏡臺。時時勤拂拭。勿使惹塵埃。祖知未悟。盧書偈曰。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。祖見知之。自入碓房。令三更入室。遂付衣缽。偈曰。有情來下種。因地果還生。無情既無種。無性亦無生。是為此土五祖。贊曰。
來歷不明出身恰好 一件未完兩家都了 破頭山中黃梅路上 往
【現代漢語翻譯】 現代漢語譯本： 栽松道者曾經向四祖（佛教禪宗第四代祖師）請教說：『佛法真道可以聽聞嗎？』四祖說：『你已經老了，即使聽聞了又能廣泛教化誰呢？如果能夠再來人世，或許還可以等待你。』於是栽松道者離開，走到水邊，看見一個女子在浣洗衣物，便作揖說想借宿。女子說：『我有父母，你可以去請求他們。』栽松道者說：『好的，我這就敢去。』女子點頭答應。於是栽松道者拄著枴杖離開了。這個女子是周氏的季女。回家后就懷孕了，父母非常厭惡，便把她趕走了。女子無處可去，白天在村裡替人紡紗掙錢，晚上就住在公共旅舍的屋檐下。不久生下一個孩子，認為是不祥之兆，就丟棄在濁港中。第二天去看，發現孩子逆流而上，氣息鮮明。大吃一驚，於是把他抱起來。孩子長大後跟隨母親乞討為生。村裡人叫他『無姓兒』。遇到一位智者，嘆息說：『這個孩子缺少七種瑞相，不如如來（佛陀）。』後來遇到信大師（佛教禪宗第三代祖師）得法，在破頭山繼承弘揚佛法。咸亨年間（670-674）有一位居士，姓盧，名慧能（佛教禪宗第六代祖師），從新州來，參拜五祖（佛教禪宗第五代祖師）。五祖問：『你從哪裡來？』慧能說：『從嶺南來。』五祖問：『想要求什麼事？』慧能說：『只求作佛。』五祖說：『嶺南人沒有佛性。』慧能說：『人有南北之分，佛性難道也有南北之分嗎？』五祖知道他是異人，就說：『到槽廠去。』慧能進入碓房，腰上綁著石頭舂米，八個月。一天，五祖尋求佛法繼承人，讓大家各自寫偈語來表達理解。上座神秀（佛教禪宗高僧）在墻壁上寫偈語說：『身是菩提樹，心如明鏡臺。時時勤拂拭，勿使惹塵埃。』五祖知道他沒有開悟。慧能寫偈語說：『菩提本無樹，明鏡亦非臺。本來無一物，何處惹塵埃。』五祖見到後知道他已經開悟。親自進入碓房，讓慧能三更時分進入房間，於是把衣缽傳授給他。偈語說：『有情來下種，因地果還生。無情既無種，無性亦無生。』慧能因此成為此土的五祖。讚語說：
來歷不明出身恰好 一件未完兩家都了 破頭山中黃梅路上 往
【English Translation】 English version: The Daoist Zaisong once asked the Fourth Patriarch (the Fourth Ancestor of Chan Buddhism): 'Can the Dharma be heard?' The Fourth Patriarch said, 'You are already old. Even if you hear it, who can you widely teach? If you could be reborn, perhaps I could wait for you.' So, the Daoist Zaisong left and went to the water's edge, where he saw a woman washing clothes. He bowed and asked for lodging. The woman said, 'I have parents; you can ask them.' The Daoist Zaisong said, 'Okay, I dare to go.' The woman nodded in agreement. So, the Daoist Zaisong left with his staff. This woman was the youngest daughter of the Zhou family. She became pregnant after returning home, and her parents were very disgusted and drove her away. The woman had nowhere to go, so she spun yarn for people in the village during the day to earn money, and at night she stayed under the eaves of public hostels. Soon she gave birth to a child, which she considered an ominous sign, so she abandoned him in the Turbid Harbor. The next day, she went to see him and found him going upstream, his breath fresh and clear. She was greatly surprised and picked him up. When the child grew up, he followed his mother begging for food. The villagers called him 'the child without a surname.' He met a wise man who sighed and said, 'This child lacks seven auspicious marks and is not as good as the Tathagata (Buddha).' Later, he met Master Xin (the Third Ancestor of Chan Buddhism) and obtained the Dharma, inheriting and propagating the Dharma at Potou Mountain. During the Xianheng period (670-674), there was a layman named Lu Huineng (the Sixth Ancestor of Chan Buddhism) from Xinzhou who came to pay homage to the Fifth Patriarch (the Fifth Ancestor of Chan Buddhism). The Fifth Patriarch asked, 'Where do you come from?' Huineng said, 'From Lingnan.' The Fifth Patriarch asked, 'What do you want?' Huineng said, 'I only seek to become a Buddha.' The Fifth Patriarch said, 'People from Lingnan have no Buddha-nature.' Huineng said, 'People have north and south, but does Buddha-nature also have north and south?' The Fifth Patriarch knew he was an extraordinary person and said, 'Go to the mill.' Huineng entered the mortar room and pounded rice with a stone tied to his waist for eight months. One day, the Fifth Patriarch sought a successor to the Dharma and asked everyone to write a verse to express their understanding. The senior monk Shenxiu (a prominent monk in Chan Buddhism) wrote a verse on the wall, saying, 'The body is the Bodhi tree, the mind is like a bright mirror stand. Always diligently wipe it, do not let it be stained with dust.' The Fifth Patriarch knew he had not attained enlightenment. Huineng wrote a verse, saying, 'Bodhi originally has no tree, the bright mirror is also not a stand. Originally there is not a single thing, where can dust be stained?' The Fifth Patriarch saw it and knew he was enlightened. He personally entered the mortar room and asked Huineng to enter the room at midnight, and then he passed on the robe and bowl to him. The verse says, 'Sentient beings come to plant seeds, the fruit is born from the ground. Insentient beings have no seeds, non-nature also has no birth.' Huineng thus became the Fifth Patriarch of this land. The praise says:
Origin unknown, background just right, one matter unfinished, both families settled. In Potou Mountain, on the road to Huangmei, going
來自由具大人相
三十三祖慧能大鑒禪師傳
六祖慧能大師者。俗姓盧氏。其先范陽人。父行瑫。武德中。左官于新州。遂籍焉。師生三歲喪父。其母守志鞠育。及長家貧。採樵以給。一日負薪入市。聞客讀金剛經。至應無所住而生其心。遂悟。問客曰。此何法也。得於何人。客曰。此名金剛經。得於黃梅忍大師。祖遂告母。以為法尋師之意。先至韶州。遇無盡尼。說涅槃義。遂修曹溪寶林寺。以居之。頃即之黃梅。謁大師。一見默識之。遂傳衣法。令隱於懷集。四會之間。獵人隊中。十有六年。至儀鳳元年正月。屆南海法性寺。時印宗法師。講涅槃經。座下有二僧。見風吹幡動。論動義未決。祖曰。非風非幡。仁者心動。印宗聞之。知是異人。問之。祖以實告。遂出示衣缽。一眾驚歎。乃集眾剃髮于菩提樹下。智光律師。授具足戒。印宗集緇白千人。送歸寶林。開法于曹溪座下。開悟者三十餘人。獨青原思南嶽讓二大師為上首。自此道分兩派。祖一日告眾曰。吾忝受忍大師衣法。今為汝等說法。不付其衣。蓋為汝等。信根淳熟。決定不疑。堪任大事。聽吾偈曰。心地含諸種。普雨悉皆生。頓悟華情已。菩提果自成。是為此土六祖。贊曰。
樵斧才拋以石墜腰 靈根久植從此抽條 源出曹溪橫流
【現代漢語翻譯】 現代漢語譯本 來自由具大人相
三十三祖慧能大鑒禪師傳
六祖慧能大師，俗姓盧氏，祖籍范陽。他的父親盧行瑫在武德年間（618-626）被貶官到新州，於是就在那裡落戶。大師三歲時喪父，他的母親堅守志節，含辛茹苦地將他撫養成人。長大后，因為家境貧寒，他靠砍柴來維持生計。有一天，他揹著柴到市場去賣，聽到有客人在讀《金剛經》，當聽到『應無所住而生其心』時，就開悟了。於是他問客人說：『這是什麼法？從哪裡得到的？』客人說：『這叫《金剛經》，是從黃梅山的忍大師那裡得到的。』慧能於是告訴母親，想要去尋師求法。他先到韶州，遇到無盡比丘尼，聽她講解《涅槃經》的義理，於是就修繕曹溪寶林寺，在那裡居住。不久，他就前往黃梅山，拜見忍大師。忍大師一見到他就默默地認識了他，於是就傳授衣缽和法，讓他隱居在懷集、四會一帶的獵人隊伍中，長達十六年。到儀鳳元年（676）正月，到達南海法性寺。當時印宗法師正在講解《涅槃經》，座下有兩個僧人，看到風吹動幡，爭論幡動的意義，無法決定。慧能大師說：『不是風動，也不是幡動，是仁者的心在動。』印宗法師聽了，知道他是不同尋常的人，就問他。慧能大師把實情告訴了他，於是拿出衣缽給大家看，眾人驚歎不已。於是大家聚集起來，在菩提樹下為慧能大師剃度，智光律師為他授具足戒。印宗法師召集僧俗一千人，送慧能大師回到寶林寺，在曹溪座下開法，開悟的人有三十多人，其中只有青原思禪師和南嶽讓禪師是上首。從此，禪宗的道脈分為兩派。慧能大師有一天告訴大家說：『我僥倖接受了忍大師的衣缽和法，現在為你們說法，但不傳衣缽，是因為你們的信根淳樸成熟，決定不會疑惑，堪當重任。聽我的偈子說：心地含藏著各種種子，普遍降雨都能生長。頓悟之花盛開之時，菩提之果自然成就。』這就是此土的六祖。讚頌說：
砍柴的斧頭剛放下，就像石頭墜落腰間，靈性的根苗早已深植，從此抽枝發條，源頭出自曹溪，橫流四方。
【English Translation】 English version From the Appearance of Great Person
Transmission of the Thirty-third Patriarch, Great Master Huineng
The Sixth Patriarch, Great Master Huineng, whose secular surname was Lu, was originally from Fanyang. His father, Lu Xingtao, was demoted to Xinzhou during the Wude era (618-626 AD) and settled there. The Master lost his father at the age of three, and his mother remained faithful and raised him with great effort. When he grew up, his family was poor, and he supported himself by gathering firewood. One day, while carrying firewood to the market, he heard a guest reading the Diamond Sutra. Upon hearing the phrase 'one should produce the mind that abides nowhere,' he became enlightened. He asked the guest, 'What Dharma is this? From whom did you obtain it?' The guest replied, 'This is called the Diamond Sutra, and it was obtained from Great Master Ren of Huangmei.' Huineng then told his mother of his intention to seek the Dharma and find a teacher. He first went to Shaozhou, where he met the nun Wujin and listened to her explanation of the meaning of the Nirvana Sutra. He then repaired the Baolin Temple in Caoqi and resided there. Soon after, he went to Huangmei to visit Great Master Ren. Upon seeing him, Great Master Ren silently recognized him and transmitted the robe and Dharma, instructing him to remain hidden among the hunters in Huaiji and Sihui for sixteen years. In the first month of the Yifeng era (676 AD), he arrived at Faxing Temple in Nanhai. At that time, Dharma Master Yinzong was lecturing on the Nirvana Sutra. Two monks under his seat saw the wind blowing a banner and debated the meaning of the banner's movement, unable to reach a conclusion. The Master said, 'It is not the wind that moves, nor the banner that moves; it is the mind of the benevolent ones that moves.' Dharma Master Yinzong, upon hearing this, knew that he was an extraordinary person and questioned him. The Master told him the truth and showed him the robe and bowl, causing everyone to marvel. Thereupon, they gathered and shaved the Master's head under the Bodhi tree, and Vinaya Master Zhiguang conferred the complete precepts upon him. Dharma Master Yinzong gathered a thousand monks and laypeople and escorted the Master back to Baolin Temple, where he opened the Dharma at Caoqi. More than thirty people became enlightened, with only Chan Master Qingyuan Si and Chan Master Nanyue Rang as the foremost disciples. From then on, the lineage of Chan Buddhism split into two branches. One day, the Master told everyone, 'I was fortunate to receive the robe and Dharma from Great Master Ren. Now I am teaching the Dharma to you, but I will not transmit the robe, because your roots of faith are pure and mature, and you will definitely not doubt, and you are capable of undertaking great tasks. Listen to my verse: The mind-ground contains all kinds of seeds, and universal rain will cause them all to grow. When the flowers of sudden enlightenment bloom, the fruit of Bodhi will naturally be achieved.' This is the Sixth Patriarch of this land. A eulogy says:
The axe for chopping wood was just put down, like a stone falling on the waist, the spiritual roots have long been planted, and from then on, branches and shoots are drawn, the source comes from Caoqi, flowing horizontally in all directions.
大地 直至於今無處不是
章安結集灌頂法師傳
章安法師。諱灌頂。臨海章安人。姓吳氏。始生三月。能隨母稱三寶名。有僧過門。謂其母曰。此子非凡。因以為名。七歲依攝靜寺慧極出家。日記萬言。年二十受具戒。天縱慧解。一聞不忘。陳至德初。謁天臺智者于修禪寺。稟受觀法。研繹既久。頓蒙印可。因為侍者。隨所住處。所說法門。悉能領解。隨智者大師。聽講法華于金陵光澤。受法華玄義及圓頓止觀于江陵玉泉。至於余處。講說聽受之次。悉與結集。大小部帙百有餘部。傳諸未聞。天臺一家教觀。師大有功焉。智者亡后。師應皇太子。令入京講法華玄義。復送還山。著涅槃玄義二卷疏二十卷。時隋末。兵興寇盜群起。師自序曰。推度聖文。凡歷五載。何年不見兵火。何月不見干戈。菜食水齋。冰床雪被。其勞苦有若此焉。疏成。烈火焚之。不爇。壽七十二。入滅。是為臺宗九祖之一。先是同學智晞。臨終曰。吾生兜率。見先師智者寶座。行列皆已有人。惟虛一座。彼天人曰。卻後六年。頂法師來升此座。計歲論期。晞言不謬。贊曰。
影響法化雲龍風虎 凡立幟者必有其伍 一家教觀至師大昌 入多聞海源遠流長
附錄臺宗十七祖高祖龍樹尊者二祖北齊尊者(慧文)三祖
【現代漢語翻譯】 現代漢語譯本： 大地，直到今天，沒有哪個地方不是（佛性的顯現）。
《章安結集灌頂法師傳》
章安法師，名灌頂（Guanding），臨海章安人，姓吳。出生三個月，就能跟隨母親唸誦三寶（佛、法、僧）的名號。有僧人路過家門，對他的母親說：『這孩子不是凡人。』因此就用（灌頂）作為他的名字。七歲時，依止攝靜寺的慧極（Huiji）出家。每天能記住一萬字。二十歲時受具足戒。天生聰慧，聽一遍就能記住。陳朝至德（583-586）初年，在修禪寺拜見天臺智者（智顗，Zhiyi），稟受觀法。研究揣摩了很久，得到智者的認可。於是作為侍者，跟隨智者所住的地方，對於智者所說的法門，都能領會理解。跟隨智者大師，在金陵光澤聽講《法華經》，在江陵玉泉接受《法華玄義》和《圓頓止觀》。至於其他地方，講說聽受的次序，都參與結集。大小部帙一百多部，傳給未曾聽聞的人。天臺宗的教觀，章安法師有很大的功勞。智者大師去世后，章安法師應皇太子的要求，到京城講解《法華玄義》，之後又送回山中。著有《涅槃玄義》二卷，《疏》二十卷。當時是隋朝末年，戰亂興起，盜賊蜂擁而至。章安法師在自序中說：『推敲聖文，總共經歷了五年。哪一年沒有見到兵火，哪一月沒有見到戰爭。吃的是蔬菜，喝的是清水，睡的是冰冷的床，蓋的是雪一樣的被子。』他的勞苦就像這樣。疏寫成后，用烈火焚燒，卻燒不著。享年七十二歲，入滅。是為天臺宗第九祖。此前，同學智晞（Zhixi）臨終時說：『我將往生兜率天（Tushita Heaven），見到先師智者（Zhiyi）的寶座，行列都已經有人了，只有一座空著。』那天人說：『六年之後，灌頂法師會來升這個座位。』計算年歲，智晞（Zhixi）的話沒有錯。讚頌說：
影響法化如雲龍相隨，風虎相從，凡是樹立旗幟的人必定有他的隊伍。 天臺一家的教觀到章安法師這裡得到大大的發揚，進入多聞之海，源遠流長。
附錄：臺宗十七祖：高祖龍樹尊者（Nagarjuna），二祖北齊尊者（慧文，Huiwen），三祖
【English Translation】 English version: The great earth, even to this day, there is no place that is not (a manifestation of Buddha-nature).
Biography of Dharma Master Guanding of Zhang'an's Compilation
Dharma Master Zhang'an, named Guanding (灌頂), was a native of Zhang'an in Linhai, with the surname Wu. When he was three months old, he could follow his mother in reciting the names of the Three Jewels (Buddha, Dharma, Sangha). A monk passed by his door and said to his mother, 'This child is no ordinary person.' Therefore, (Guanding) was used as his name. At the age of seven, he became a monk under Huiji (慧極) at Shejing Temple. He could memorize ten thousand words a day. At the age of twenty, he received the full precepts. He was naturally intelligent and could remember everything he heard once. In the early years of the Zhide (至德) period of the Chen Dynasty (583-586), he visited the Tiantai Master Zhiyi (智顗) at Xiuchan Temple and received the practice of contemplation. After studying and pondering for a long time, he was approved by Zhiyi. He then became an attendant, and wherever Zhiyi lived, he could understand all the Dharma teachings that Zhiyi spoke. He followed Master Zhiyi to listen to the lectures on the Lotus Sutra at Guangze in Jinling, and received the Profound Meaning of the Lotus Sutra and the Perfect and Sudden Cessation and Contemplation at Yuquan in Jiangling. As for other places, he participated in the compilation of the order of lectures and receptions. There were more than a hundred large and small volumes, which were transmitted to those who had not heard them. Dharma Master Zhang'an made great contributions to the teachings and contemplation of the Tiantai school. After the death of Master Zhiyi, Dharma Master Zhang'an was invited by the Crown Prince to lecture on the Profound Meaning of the Lotus Sutra in the capital, and then sent back to the mountain. He wrote two volumes of Profound Meaning of Nirvana and twenty volumes of Commentary. At that time, it was the end of the Sui Dynasty (581-618), and wars broke out, with bandits swarming. Dharma Master Zhang'an said in his preface: 'Deliberating on the sacred texts, I have spent a total of five years. In which year have I not seen the flames of war, and in which month have I not seen the clash of weapons?' He ate vegetables, drank clear water, slept on a cold bed, and covered himself with a snow-like quilt. His hardships were like this. After the commentary was completed, it was burned with fierce fire, but it did not burn. He lived to the age of seventy-two and entered Nirvana. He is one of the ninth patriarchs of the Tiantai school. Before this, his classmate Zhixi (智晞) said on his deathbed: 'I will be reborn in Tushita Heaven (兜率天) and see the precious seat of my former teacher Zhiyi (智顗). The rows are already filled with people, except for one empty seat.' The heavenly being said: 'Six years later, Dharma Master Guanding will come to ascend this seat.' Calculating the years, Zhixi's (智晞) words were not wrong. The eulogy says:
The influence of the Dharma transformation is like clouds following dragons, and wind following tigers. All those who establish banners must have their followers. The teachings and contemplation of the Tiantai school were greatly promoted by Dharma Master Zhang'an, entering the sea of vast learning, with a distant source and a long flow.
Appendix: The seventeen patriarchs of the Tiantai school: The first patriarch, Venerable Nagarjuna (龍樹尊者), the second patriarch, Venerable Huiwen (慧文) of the Northern Qi Dynasty (北齊尊者), the third patriarch
南嶽尊者(慧思)四祖天臺智者(智顗)五祖章安尊者(灌頂)六祖法華尊者(智威)七祖天宮尊者(慧威)八祖左溪尊者(玄朗)九祖荊溪尊者(湛然)十祖興道尊者(道邃)十一祖至行尊者(廣修)十二祖正定尊者(物外)十三祖妙說尊者(元琇)十四祖高論尊者(清竦)十五祖凈光尊者(羲寂)十六祖寶云尊者(義通)十七祖法智尊者(知禮傳見后)
慈恩玄奘法師傳
慈恩玄奘法師。洛陽陳氏子。幼出家授具。年十一即能誦通維摩法華。及長負笈西遊。謁道基法師。受阿毗曇婆沙雜心等論。基贊之曰。予游講肆多矣。未見少年神悟若此。貞觀三年。詣闕上表。往西域取經。帝不許。師私遁出玉關。抵高昌葉護等國而去。途歷四載。至中印度。即遇大乘居士。授瑜珈師地論。入王舍城。止那蘭陁寺。從戒賢論師。受瑜珈唯識相宗之旨。周遊西域。十有餘年。閱百三十國。凡如來所化之地。諸所遺蹟。無處不至。總得梵本諸經論。六百五十七部。五時之教。大小乘論。與外道六家七宗異執之計。及五明六釋之義。靡不該練。收羅研究。悉得其文。以貞觀十九年。歸自西域。至京師。留守房玄齡表聞。詔見於儀殿。帝曰。師去何不相報。師曰。去時表三上。不蒙諒許。乃輒私行。帝曰。師能委命求法。
【現代漢語翻譯】 現代漢語譯本： 南嶽尊者（慧思），四祖天臺智者（智顗），五祖章安尊者（灌頂），六祖法華尊者（智威），七祖天宮尊者（慧威），八祖左溪尊者（玄朗），九祖荊溪尊者（湛然），十祖興道尊者（道邃），十一祖至行尊者（廣修），十二祖正定尊者（物外），十三祖妙說尊者（元琇），十四祖高論尊者（清竦），十五祖凈光尊者（羲寂），十六祖寶云尊者（義通），十七祖法智尊者（知禮傳見后）。
慈恩玄奘法師傳
慈恩玄奘法師，是洛陽陳氏之子。年幼時出家並受具足戒。十一歲時就能背誦理解《維摩經》和《法華經》。長大后，他揹著書箱西行求法，拜謁道基法師，學習《阿毗曇》、《婆沙》、《雜心》等論。道基法師讚歎他說：『我遊歷講學的地方很多了，從未見過少年人像他這樣神悟。』貞觀三年（629年），玄奘法師向朝廷上表，請求前往西域取經，但唐太宗沒有批準。於是，法師私自逃出玉門關，抵達高昌、葉護等國而去。途中歷時四年，到達中印度，在那裡遇到了大乘居士，學習了《瑜珈師地論》。之後進入王舍城，住在那蘭陀寺，跟隨戒賢論師學習《瑜珈唯識相宗》的宗旨。他周遊西域十餘年，遊歷了一百三十多個國家。凡是如來佛所教化的地方，以及各種遺蹟，沒有他沒去過的。總共獲得了梵文佛經論著六百五十七部，包括五時之教、大小乘論，以及外道六家七宗的各種不同見解，還有五明六釋的義理，沒有不廣泛學習研究的。他收集研究，全部得到了原文。貞觀十九年（645年），玄奘法師從西域返回京師，留守房玄齡上表稟告朝廷。唐太宗下詔在儀殿召見了他。唐太宗問：『法師離開時為何不稟報？』玄奘法師回答說：『我上表三次，都沒有得到您的允許，所以才私自離開。』唐太宗說：『法師能夠不顧性命去求法，』
【English Translation】 English version: Nanyue Venerable (Huisi), Fourth Patriarch Tiantai Zhi Zhe (Zhiyi), Fifth Patriarch Zhang'an Venerable (Guanding), Sixth Patriarch Fahua Venerable (Zhiwei), Seventh Patriarch Tiangong Venerable (Huiwei), Eighth Patriarch Zuoxi Venerable (Xuanlang), Ninth Patriarch Jingxi Venerable (Zhanran), Tenth Patriarch Xingdao Venerable (Daosui), Eleventh Patriarch Zhixing Venerable (Guangxiu), Twelfth Patriarch Zhengding Venerable (Wuwai), Thirteenth Patriarch Miaoshuo Venerable (Yuanxiu), Fourteenth Patriarch Gaolun Venerable (Qingsong), Fifteenth Patriarch Jingguang Venerable (Xiji), Sixteenth Patriarch Baoyun Venerable (Yitong), Seventeenth Patriarch Fazhi Venerable (Zhi Li, see later).
Biography of Dharma Master Ci'en Xuanzang
Dharma Master Ci'en Xuanzang was a son of the Chen family in Luoyang. He left home at a young age and received full ordination. At the age of eleven, he was able to recite and understand the Vimalakirti Sutra and the Lotus Sutra. When he grew up, he traveled west with his books, visited Dharma Master Daoji, and studied treatises such as the Abhidharma, Vibhasa, and Samyuktabhidharmahṛdaya. Daoji praised him, saying, 'I have traveled to many lecture halls, but I have never seen a young man with such divine understanding.' In the third year of Zhenguan (629 AD), he submitted a memorial to the court, requesting to go to the Western Regions to obtain scriptures, but Emperor Taizong did not approve. Therefore, the master secretly escaped from Yumen Pass and arrived in countries such as Gaochang and Yehu. After four years on the road, he arrived in Central India, where he met a Mahayana layman and studied the Yogacarabhumi-sastra. He then entered Rajagriha and stayed at Nalanda Monastery, where he studied the principles of the Yogacara-vijnanavada school from Master Silabhadra. He traveled around the Western Regions for more than ten years, visiting more than one hundred and thirty countries. He visited all the places where the Tathagata had taught and all the historical sites. In total, he obtained 657 Sanskrit Buddhist scriptures and treatises, including the teachings of the Five Periods, Mahayana and Hinayana treatises, as well as the various views of the six schools and seven sects of heretics, and the meanings of the Five Vidyas and Six Limbs of Vedic knowledge. He extensively studied and researched them, obtaining all the original texts. In the nineteenth year of Zhenguan (645 AD), Dharma Master Xuanzang returned from the Western Regions to the capital. The defender Fang Xuanling reported this to the court. Emperor Taizong issued an edict to summon him to the Yidian Hall. Emperor Taizong asked, 'Why did the master not report when he left?' Dharma Master Xuanzang replied, 'I submitted three memorials, but I did not receive your permission, so I left privately.' Emperor Taizong said, 'The master was able to risk his life to seek the Dharma,'
惠利蒼生。朕甚嘉焉。敕就弘福寺。翻譯諸經論。命玄齡監護。資備所須。一從天府。譯完。帝為制大唐三藏聖教序。皇太子撰述聖記。賜金磨衲寶剃刀。後於慈恩寺。建大塔安奉新經。是為慈恩宗二祖。贊曰。
大教東流其法未普 爰有應真委命往取 般若流光相宗大啟 苦海舟航利濟無已
附錄慈恩三祖初祖西天戒賢法師二祖三藏玄奘法師三祖慈恩窺基法師(傳見后)
南山宣律師傳
律師諱道宣。京兆人。姓錢氏。吏部尚書申之子。母夢月輪貫懷而孕。生時母夢。梵僧語之曰。所孕者。梁之佑律師也。及長出家。以律自持。感天送供。天童為給使。行道心勞疾作。忽毗沙門天王。授以補心之方。即今之補心丹也。師以戒壇未合律。躬自負土。準律新之。師行道中夜。臨砌蹶仆。有少年介冑擁衛之。師問。汝為誰。神曰。弟子博叉天王子。張瓊也。以師戒德。故給侍耳。師問。以世尊在世及滅度之事。瓊一一言之。計三千八百事。隨問隨錄。為感通傳。神又以所寶佛牙授之。靈異之事甚多。師撰有內典錄。感通錄。釋迦譜。四分羯磨。戒本律疏。續高僧傳。廣弘明集等書。八十一卷。並行於世。是為南山律宗第九祖。贊曰。
如來設教三學為師 定慧所發以戒為基 大法東
【現代漢語翻譯】 現代漢語譯本：
惠及百姓蒼生。朕對此非常讚賞。下令在弘福寺翻譯各種經論，命令玄齡（人名）監護，所需物資全部從國庫天府提供。翻譯完畢后，朕親自撰寫《大唐三藏聖教序》，皇太子撰寫《聖記》。賜予金磨袈裟和寶剃刀。後來在慈恩寺建造大塔來安放新翻譯的經書。玄奘（人名）是為慈恩宗第二代祖師。讚頌說：
佛法東傳，但其教義尚未普及， 於是有應真之人受命前往西方取經。 般若智慧的光芒流淌，法相唯識之學得以大大開啟， 如同苦海中的舟船，利益救濟眾生沒有窮盡。
附錄：慈恩宗三祖：初祖西天戒賢法師（人名），二祖三藏玄奘法師，三祖慈恩窺基法師（人名）（他們的傳記見後文）。
南山宣律師（人名）傳
律師名諱道宣（人名），京兆（地名）人，姓錢。是吏部尚書錢申（人名）的兒子。他的母親夢見月輪進入懷中而懷孕。出生時，母親夢見有梵僧告訴她說：『你所懷的孩子，是梁朝的佑律師（人名）。』長大后出家，以戒律自我約束。感動天神送來食物供養，天童（天上的童子）為他做侍者。修行時因為用心過度而生病，忽然毗沙門天王（佛教護法神）授予他補心之方，就是現在的補心丹。道宣律師認為當時的戒壇不符合戒律，親自背土，按照戒律重新建造。律師在修行途中夜晚，臨近臺階時跌倒，有少年身穿鎧甲擁護他。律師問：『你是誰？』神回答說：『弟子是博叉天王子張瓊（人名），因為律師您戒行高尚，所以前來侍奉。』律師問及世尊（釋迦牟尼佛）在世以及涅槃的事情，張瓊一一回答，總計三千八百件事，隨問隨記錄下來，寫成了《感通傳》。神又將所珍藏的佛牙授予他。類似的靈異之事很多。律師撰寫了《內典錄》、《感通錄》、《釋迦譜》、《四分羯磨》、《戒本律疏》、《續高僧傳》、《廣弘明集》等書，共八十一卷，在世間流傳。道宣律師是為南山律宗第九代祖師。讚頌說：
如來（釋迦牟尼佛）設立教法，以戒、定、慧三學為根本， 由禪定和智慧所生髮的力量，以戒律為基礎。 大法東傳
【English Translation】 English version:
Benefiting the masses. I deeply commend this. An imperial order is given to translate various sutras and treatises at Hongfu Monastery, with Xuanling (personal name) appointed as supervisor and all necessary resources provided by the imperial treasury. Upon completion of the translation, I will personally compose the 'Preface to the Sacred Teachings of the Great Tang Sanzang,' and the Crown Prince will write the 'Sacred Record.' A gold-polished kasaya and a precious razor will be bestowed. Later, a great pagoda will be built at Ci'en Monastery to enshrine the newly translated scriptures. Xuanzang (personal name) is thus regarded as the second patriarch of the Ci'en School. A verse of praise says:
The Great Dharma flows eastward, but its teachings are not yet widespread; Hence, there is one who, in response to the call, undertakes the mission to retrieve the scriptures from the West. The light of Prajna (wisdom) streams forth, and the School of Dharmalaksana (Yogacara) is greatly inaugurated; Like a boat in the sea of suffering, its benefit and salvation are endless.
Appendix: The three patriarchs of the Ci'en School: First Patriarch, Preceptor Jiexian (Śīlabhadra) (personal name) from the Western Heaven; Second Patriarch, Tripitaka Master Xuanzang; Third Patriarch, Ci'en Kuiji (personal name) (their biographies are found later).
The Biography of Vinaya Master Daoxuan (personal name) of Nanshan
The Vinaya Master's name is Daoxuan, a native of Jingzhao (place name), with the surname Qian. He is the son of Qian Shen (personal name), the Minister of Personnel. His mother conceived after dreaming of a moon wheel entering her womb. At his birth, his mother dreamed of a Brahman monk who told her: 'The child you carry is Vinaya Master You (personal name) of the Liang Dynasty.' Upon growing up, he renounced the world and disciplined himself with the Vinaya (monastic rules). He moved the heavens to send offerings, and a celestial youth served as his attendant. During his practice, he fell ill due to mental strain. Suddenly, the Heavenly King Vaisravana (Buddhist guardian deity) bestowed upon him a formula for nourishing the heart, which is now the Buxin Dan (heart-nourishing pill). The Master, considering the existing ordination platform not in accordance with the Vinaya, personally carried earth to rebuild it according to the rules. One night during his practice, he stumbled near the steps, and a young man in armor protected him. The Master asked: 'Who are you?' The spirit replied: 'Your disciple is Prince Zhang Qiong (personal name) of Boksha Heaven. Because of your virtuous conduct in observing the precepts, I am here to serve you.' The Master inquired about the events of the World-Honored One (Sakyamuni Buddha) during his lifetime and after his Nirvana, and Zhang Qiong answered them one by one, totaling three thousand eight hundred matters, which were recorded as they were asked, resulting in the 'Record of Spiritual Responses.' The spirit also presented him with the treasured Buddha's tooth. There were many similar miraculous events. The Master compiled books such as the 'Catalog of Inner Canons,' 'Record of Spiritual Responses,' 'Genealogy of Sakyamuni,' 'Four-Part Karma,' 'Commentary on the Pratimoksha,' 'Continuation of Biographies of Eminent Monks,' and 'Collection for the Propagation of Light,' totaling eighty-one volumes, which circulated in the world. Vinaya Master Daoxuan is the ninth patriarch of the Nanshan Vinaya School. A verse of praise says:
The Tathagata (Sakyamuni Buddha) established the teachings, with the three learnings of morality (śīla), concentration (samādhi), and wisdom (prajñā) as the foundation, The power arising from concentration and wisdom is based on the precepts. The Great Dharma flows eastward
流此教未光 南山傑出一振其綱
附錄律宗九祖始祖曇無德尊者二祖曇摩迦羅尊者三祖北臺法聰律師四祖雲中道覆律師五祖大覺慧光律師六祖北齊道云律師七祖河北道洪律師八祖弘福智首律師九祖南山道宣律師
慈恩窺基法師傳
窺基法師者。代郡人。鄂忠武公尉遲敬德之弟。敬宗之子也。母裴氏。夢吞月而生。六歲聰慧過人。頭有玉枕。指文如印。未成童便能著書。初奘師齋于其第。宗命出拜。師就其父。求之出家。宗曰。此子悍暴。不堪受訓。師曰。郎君器度。非將軍不生。非貧道不識。宗竟許之。帝特旨命度沙彌窺基為大僧。入大慈恩寺。參譯經正義。基每覽䟽記。過目成誦。師時年十七。稟受奘師瑜珈師地唯識宗旨撰述疏鈔。及於百部。時號百部論師。師性豪侈。每出必治三車。經書食饌。時呼之曰。三車法師。初梵本唯識論十家百卷。文浩義博。師請奘師。糅成十卷。至今遵行。是為慈恩宗三祖。贊曰。
唯識幽宗義深且玄 惟師揭之如日麗天 定從兜率預稟彌勒 不從中來安知其訣
賢首法藏法師傳
賢首法師。諱法藏。康居國人。來居長安。年十六。詣四明阿育王舍利塔。煉一指。誓學華嚴。則天朝。䇿名宮禁。通天元年。詔于太原寺。開講華嚴宗旨。感
【現代漢語翻譯】 現代漢語譯本 流傳此教義未能發揚光大，南山律宗出現傑出人物，振興其綱領。
附錄律宗九祖：始祖曇無德尊者（Dharmaguptaka），二祖曇摩迦羅尊者（Dharmakāla），三祖北臺法聰律師，四祖雲中道覆律師，五祖大覺慧光律師，六祖北齊道云律師，七祖河北道洪律師，八祖弘福智首律師，九祖南山道宣律師。
慈恩窺基法師傳
窺基法師，是代郡人，是鄂忠武公尉遲敬德的侄子，尉遲敬宗的兒子。他的母親裴氏，夢見吞月亮而生下他。六歲時就非常聰慧過人，頭上有玉枕骨，手指上的紋路像印章。還未成年就能寫書。當初玄奘法師在他家設齋，尉遲敬宗命他出來拜見。玄奘法師就向他的父親請求讓他出家。尉遲敬宗說：『這個孩子兇悍暴戾，不堪接受教訓。』玄奘法師說：『這位郎君的器度，不是將軍生不出，不是貧道認不出。』尉遲敬宗最終答應了。皇帝特地下旨，命度沙彌窺基為大僧，進入大慈恩寺，參與翻譯佛經，匡正經義。窺基每次閱讀疏記，過目不忘。當時窺基法師十七歲，稟承接受玄奘法師的《瑜伽師地論》（Yogācārabhūmi-śāstra）和《唯識論》（Vijñāptimātratā-śāstra）的宗旨，撰寫疏鈔，多達百部，當時號稱『百部論師』。窺基法師天性豪放奢侈，每次出行必定準備三輛車，分別裝載經書、食物和餐具，當時人們稱他為『三車法師』。當初梵文原本的《唯識論》有十家百卷，文字浩繁，義理淵博。窺基法師請玄奘法師將它們糅合成十卷，至今人們都遵照奉行。窺基法師是慈恩宗的第三代祖師。讚頌說：
『唯識宗的幽深義理，深奧而又玄妙，唯有窺基法師揭示它，如同太陽照耀天空。必定是從兜率天（Tuṣita Heaven）預先稟承了彌勒菩薩（Maitreya），不從那裡來，怎麼能知道其中的訣竅呢？』
賢首法藏法師傳
賢首法師，名法藏，是康居國人，後來居住在長安。十六歲時，前往四明阿育王舍利塔，焚燒一指，發誓學習《華嚴經》（Avataṃsaka Sūtra）。在武則天（統治時期，（690-705）)朝廷，在宮禁中進行策問，（唐）通天元年（696），下詔在太原寺，開講《華嚴經》的宗旨，感
【English Translation】 English version This doctrine had not been fully propagated; a prominent figure emerged from the Nan Shan (Southern Mountain) school of Vinaya (discipline), revitalizing its principles.
Appendix: The Nine Patriarchs of the Vinaya School: First Patriarch Venerable Dharmaguptaka, Second Patriarch Venerable Dharmakāla, Third Patriarch Vinaya Master Facong of Northern Terrace, Fourth Patriarch Vinaya Master Daofu of Yunzhong, Fifth Patriarch Vinaya Master Huiguang of Great Awakening, Sixth Patriarch Vinaya Master Daoyun of Northern Qi, Seventh Patriarch Vinaya Master Daohong of Hebei, Eighth Patriarch Vinaya Master Zhishou of Hongfu, Ninth Patriarch Vinaya Master Daoxuan of Nan Shan.
Biography of Dharma Master Kuiji of Ci'en Monastery
Dharma Master Kuiji was a native of Dai Commandery, the nephew of Duke Ezhong Wuchi Jingde and the son of Wuchi Jingzong. His mother, Lady Pei, conceived him in a dream where she swallowed the moon. At the age of six, he was exceptionally intelligent, possessing a jade pillow bone on his head and finger lines resembling seals. Before reaching adulthood, he was already capable of writing books. Initially, Master Xuanzang held a vegetarian feast at his residence, and Jingzong ordered him to come out and pay respects. Master Xuanzang then requested permission from his father to allow him to become a monk. Jingzong said, 'This child is fierce and violent, unfit for training.' Master Xuanzang replied, 'This young man's caliber is such that he could only be born from a general, and only I can recognize it.' Jingzong eventually agreed. The emperor issued a special decree, ordering the novice Kuiji to be ordained as a full monk and enter the Great Ci'en Monastery to participate in the translation of scriptures and rectify their meanings. Kuiji would memorize every commentary he read after just one glance. At the time, Master Kuiji was seventeen years old, inheriting and accepting Master Xuanzang's doctrines of the Yogācārabhūmi-śāstra and Vijñāptimātratā-śāstra, and composing commentaries amounting to a hundred works. He was then known as the 'Master of a Hundred Treatises.' Master Kuiji was naturally extravagant, always preparing three carts whenever he went out, carrying scriptures, food, and utensils. People then called him the 'Three-Cart Dharma Master.' Initially, the Sanskrit original of the Vijñāptimātratā-śāstra consisted of a hundred fascicles from ten different schools, with vast texts and profound meanings. Master Kuiji requested Master Xuanzang to combine them into ten fascicles, which are still followed today. Master Kuiji is the Third Patriarch of the Ci'en School. A eulogy says:
'The profound doctrines of the Consciousness-Only School are deep and mysterious; only Master Kuiji reveals them, like the sun illuminating the sky. He must have received prior teachings from Maitreya in the Tuṣita Heaven; without coming from there, how could one know the secrets?'
Biography of Dharma Master Fazang of Xianshou
Dharma Master Fazang, whose name was Fazang, was a native of Kangju, later residing in Chang'an. At the age of sixteen, he went to the Aśoka Stūpa in Siming, burned one of his fingers, and vowed to study the Avataṃsaka Sūtra. During the reign of Empress Wu Zetian (690-705), he was examined in the palace. In the first year of Tongtian (696) (Tang Dynasty), an edict was issued at Taiyuan Monastery, to expound on the doctrines of the Avataṃsaka Sūtra, inspiring
白光昱然自口而出。須臾成蓋。萬衆歡呼。則天有旨。命京城十大德。為授滿分戒。賜號賢首戒師。詔入大遍空寺。佐實叉難陀。譯華嚴經。次講新經。至華嚴世界品。京師地為之震動。召對長生殿。問華嚴宗旨。師指殿前金獅子。說六相十玄五教之義。則天忽然領解。著其說。為金獅子章。睿宗受內禪。請師授菩薩大戒。師糞衣糲食。講華嚴三十餘遍。楞伽密嚴起信論。皆有義疏。先天元年。終於大薦福寺。贈鴻臚卿。是為華嚴三祖。贊曰。
大法界網聖凡羅列 獨有一綱惟師能挈 引萬派流同歸性海 五教齊收終古不改
附錄華嚴五祖初祖帝心大師(法順)二祖雲華大師(智儼)三祖賢首大師(法藏)四祖清涼大師(澄觀 傳見后)五祖圭峰大師(宗密 傳見后)
(云棲以西天馬鳴大師為初祖。龍樹大師為二祖。后祀帝心至圭峰稱七祖)。
法照禪師傳
法照國師。唐大曆間。止衡州云封寺。為時所宗。嘗于食缽中。睹五色云。中有梵剎。金書題曰。大聖竹林寺。他日復于缽中。見雲中樓。觀萬菩薩眾。雜處其中。師以所見。訪問知識。曰據所見形勢。乃五臺耳。師由是即愿游之。后居郡之湖東寺。開五會念佛。感祥雲彌覆。雲中樓閣。睹阿彌陀佛。及二菩薩。身滿虛空。
【現代漢語翻譯】 現代漢語譯本： 一道白光突然從他的口中射出，瞬間形成一個光蓋，眾人歡呼雀躍。武則天（624-705）下旨，命京城十大高僧為他授滿分戒律，賜號『賢首戒師』，並詔令他進入大遍空寺，協助實叉難陀（Śikṣānanda，意為『喜學』）翻譯《華嚴經》。之後，他開始講解新譯的《華嚴經》，當講到《華嚴世界品》時，京師的地面都為之震動。武則天召見他在長生殿，詢問《華嚴經》的宗旨。法藏（643-712）指著殿前的金獅子，講解六相、十玄、五教的義理。武則天聽后豁然領悟，於是命人記錄他的講解，寫成《金獅子章》。唐睿宗（662-716）即位后，請法藏傳授菩薩大戒。法藏生活簡樸，身穿粗布衣，吃粗糧，講解《華嚴經》三十多遍。《楞伽經》、《密嚴經》、《起信論》等都有他的義疏。先天元年（712），法藏在大薦福寺圓寂，被追贈為鴻臚卿，被稱為華嚴三祖。讚頌說：
大法界網，聖凡羅列，
獨有一綱，惟師能挈。
引萬派流，同歸性海，
五教齊收，終古不改。
附錄：華嚴五祖：初祖帝心大師（法順），二祖雲華大師（智儼），三祖賢首大師（法藏），四祖清涼大師（澄觀，事蹟見后），五祖圭峰大師（宗密，事蹟見后）。
（云棲認為西天馬鳴大師為初祖，龍樹大師為二祖，後來祭祀帝心大師到圭峰大師，合稱七祖）。
法照禪師傳
法照國師，唐大曆年間（766-779），住在衡州云封寺，被當時的人們所推崇。他曾經在吃飯的缽中，看到五色祥雲，雲中有梵剎，用金字題寫著『大聖竹林寺』。後來又在缽中，看到雲中的樓閣，看到萬菩薩眾雜處其中。法照禪師將所見到的景象，詢問有見識的人，那人說：『根據你所見的形勢，應該是五臺山。』法照禪師因此發願前往五臺山。後來他住在郡的湖東寺，開辦五會念佛，感得祥雲瀰漫覆蓋，雲中顯現樓閣，看到阿彌陀佛（Amitābha，意為『無量光』）以及兩位菩薩，身形充滿虛空。
【English Translation】 English version: A white light suddenly emanated from his mouth, instantly forming a canopy of light, and the crowd cheered. Empress Wu Zetian (624-705) issued an edict, ordering the ten most virtuous monks in the capital to bestow upon him the full precepts, conferring the title 'Worthy Head Precept Master' (賢首戒師), and summoning him to enter the Great Universal Empty Temple (大遍空寺) to assist Śikṣānanda (實叉難陀, meaning 'Joy of Learning') in translating the Avataṃsaka Sūtra (《華嚴經》). Subsequently, he began lecturing on the newly translated Avataṃsaka Sūtra, and when he reached the Avataṃsaka World Chapter (《華嚴世界品》), the ground of the capital shook. Wu Zetian summoned him to the Hall of Longevity (長生殿) and inquired about the essence of the Avataṃsaka Sūtra. Fazang (法藏, 643-712) pointed to the golden lion in front of the hall and explained the meanings of the Six Aspects (六相), the Ten Mysteries (十玄), and the Five Teachings (五教). Wu Zetian suddenly understood and ordered his explanation to be recorded, resulting in the Treatise on the Golden Lion (《金獅子章》). Emperor Ruizong of Tang (唐睿宗, 662-716), after receiving the abdication, requested Fazang to transmit the Bodhisattva precepts. Fazang lived a simple life, wearing coarse clothing and eating coarse food, lecturing on the Avataṃsaka Sūtra more than thirty times. He also wrote commentaries on the Laṅkāvatāra Sūtra (《楞伽經》), the Ghanavyūha Sūtra (《密嚴經》), and the Awakening of Faith in the Mahāyāna (《起信論》). In the first year of the Xiantian era (先天元年, 712), Fazang passed away at the Great Jianfu Temple (大薦福寺) and was posthumously awarded the title of Minister of the Court of State Ceremonies (鴻臚卿), and was known as the Third Patriarch of the Huayan School. The eulogy says:
The great Dharma realm net, with sages and mortals arrayed, Only one guiding principle, which the master alone could grasp. Leading myriad streams to converge into the ocean of nature, The Five Teachings are all encompassed, unchanging through the ages.
Appendix: The Five Patriarchs of the Huayan School: First Patriarch Emperor Heart Master (法順, Fashun), Second Patriarch Cloud Flower Master (智儼, Zhiyan), Third Patriarch Worthy Head Master (法藏, Fazang), Fourth Patriarch Pure Cool Master (澄觀, Chengguan, biography see later), Fifth Patriarch Gui Feng Master (宗密, Zongmi, biography see later).
(Yunqi considered the Western Heaven Master Aśvaghoṣa (馬鳴) as the First Patriarch and Nāgārjuna (龍樹) as the Second Patriarch. Later, Emperor Heart Master to Gui Feng Master were enshrined, collectively known as the Seven Patriarchs).
Biography of Chan Master Fazhao
National Teacher Fazhao, during the Dali period of the Tang Dynasty (唐大曆, 766-779), resided at Yunfeng Temple (云封寺) in Hengzhou and was revered by the people of that time. He once saw five-colored auspicious clouds in his alms bowl, within which was a Brahma temple with the golden inscription 'Great Sage Bamboo Grove Temple' (大聖竹林寺). Later, he again saw in his bowl a pavilion in the clouds, with tens of thousands of Bodhisattvas mingling within. Chan Master Fazhao inquired about the scene he had witnessed from knowledgeable people, who said, 'Based on the form you saw, it should be Mount Wutai.' Chan Master Fazhao therefore vowed to travel to Mount Wutai. Later, he resided at Hudong Temple (湖東寺) in the prefecture and initiated the Five-Assembly Buddha Recitation (五會念佛), which evoked auspicious clouds to cover the area, and a pavilion appeared in the clouds, where he saw Amitābha Buddha (阿彌陀佛, meaning 'Infinite Light') and two Bodhisattvas, their bodies filling the void.
有數梵師。執錫行道。復有一老人。謂曰。汝先發愿。游金色界。禮覲十大僧。今何輒止。師遂與同志。遠詣五臺佛光寺。一如缽中所見。至大山澗。有石門。時二青衣童子。引師入門。見金碧樓觀。金榜題曰。大聖竹林寺。方約二十里。一百院皆金地寶池。華臺玉樹。入講堂。見文殊在西。普賢在東。踞獅子座。為眾說法。菩薩萬衆。共相圍繞。師於二菩薩前作禮。問曰。末代凡夫。未審修何法門。文殊告曰。諸修行者。無如唸佛。阿彌陀佛願力難思。汝當繫念。決取往生。時二大士。同舒金臂。以摩其頂。記曰。汝以唸佛力故。畢竟證無上覺。文殊復曰。汝可往詣諸菩薩前。作禮承教。師一一巡禮眾聖。復詣文殊前。作禮辭退。二青衣送至門外。舉頭俱失。後代宗詔至宮中。加國師號。是為凈土四祖。贊曰。
曼殊大士將期一見 故金色界缽中先現 及至入門如從舊遊 直指極樂是所歸投
瑜珈不空三藏法師傳
不空三藏法師者。西域人。幼隨叔父。觀光上國。值金剛智上師。從之傳瑜珈義。智授梵本聲明論。旬日成誦。奇之。引入金剛道場。驗以擲花。謂為勝己。師初求法。夢京像皆東行。窹以問智。智曰。汝有受道之資。吾何靳哉。即授五部及蘇悉地儀軌。智沒奉遺教。西遊天竺。至
{ "translations": [ "現代漢語譯本：", "有幾位梵僧，拿著錫杖行走傳道。有一位老人對他們說：『你們先前發願，要遊歷金（Golden Bamboo Garden），禮拜覲見十大僧，現在為什麼停止不前呢？』梵僧們於是和同伴一起，遠赴五臺山的佛光寺，寺廟的景象和他們之前在缽中所見完全一樣。他們來到一個大山澗，那裡有一扇石門。這時，兩位青衣童子引領他們入門，他們看見金碧輝煌的樓閣，金色的匾額上題寫著『大聖竹林寺』。寺廟的範圍大約有二十里，一百個院落都是金色的土地和寶貴的池塘，華麗的蓮花臺和玉石雕琢的樹木。他們進入講堂，看見文殊菩薩在西邊，普賢菩薩在東邊，都坐在獅子座上，為大眾說法。無數的菩薩共同圍繞著他們。梵僧們在兩位菩薩前作禮，問道：『末法時代的凡夫，不知道應該修習什麼法門？』文殊菩薩告訴他們說：『所有修行的人，沒有比得上唸佛的。阿彌陀佛（Amitabha）的願力不可思議，你們應當一心繫念，必定可以往生凈土。』這時，兩位大士同時伸出金色的手臂，為他們摩頂，並預言說：『你們因爲念佛的緣故，最終必定證得無上正覺。』文殊菩薩又說：『你們可以前往諸位菩薩前，作禮並接受教誨。』梵僧們一一巡禮了各位聖眾，又回到文殊菩薩前，作禮告退。兩位青衣童子送他們到門外，抬頭一看，童子都不見了。後來，代宗皇帝（762年-779年）下詔請他到宮中，加封他為國師。他就是凈土宗的第四代祖師。讚頌說：", "", "文殊大士將要讓他們得償一見，", "所以在金的缽中事先顯現。", "等到入門之後，就像是從前遊歷過一樣，", "直接指明極樂世界才是他們應該歸投的地方。", "", "瑜珈不空三藏法師傳", "", "不空三藏法師，是西域人。年幼時跟隨叔父，到上國觀光。遇到了金剛智上師，跟隨他學習瑜珈的義理。金剛智上師傳授給他梵文原本的聲明論，他十天之內就能背誦。金剛智上師覺得他很奇特，就引導他進入金剛道場，用擲花的方式來驗證他，認為他勝過自己。不空三藏法師最初求法的時候，夢見京城的佛像都向東行走。醒來后，他把這件事告訴金剛智上師。金剛智上師說：『你具有接受佛法的資質，我怎麼會吝嗇呢？』於是就傳授給他五部和蘇悉地儀軌。金剛智上師圓寂后，不空三藏法師奉行他的遺教，西遊天竺，到達......", "", "english_translations": [ "English version:", "There were several Brahman monks, holding their staffs and walking to propagate the Dharma. An old man said to them, 'You previously vowed to travel to the Golden Bamboo Garden (Jin**), to pay homage to the ten great monks. Why have you stopped now?' The monks, together with their companions, then traveled far to Foguang Temple on Mount Wutai. The scene of the temple was exactly as they had seen in their alms bowl. They came to a large mountain stream where there was a stone gate. At this time, two boys in green robes led them into the gate. They saw magnificent golden buildings, with a golden plaque inscribed with 'Great Sage Bamboo Forest Temple'. The temple area was about twenty li, and the hundred courtyards were all golden land and precious ponds, with splendid lotus platforms and jade trees. They entered the lecture hall and saw Manjushri (Wenshu) Bodhisattva on the west and Samantabhadra (Puxian) Bodhisattva on the east, both seated on lion thrones, preaching to the assembly. Countless Bodhisattvas surrounded them. The monks prostrated before the two Bodhisattvas and asked, 'Ordinary people in the Dharma-ending age, what Dharma should we cultivate?' Manjushri Bodhisattva told them, 'Among all practitioners, none is better than reciting the Buddha's name. The power of Amitabha's (Amita Fo) vows is inconceivable. You should focus your minds on reciting, and you will surely be reborn in the Pure Land.' At this time, the two great beings simultaneously extended their golden arms and touched their heads, prophesying, 'Because of the power of reciting the Buddha's name, you will ultimately attain unsurpassed enlightenment.' Manjushri Bodhisattva added, 'You may go to the Bodhisattvas, pay homage, and receive their teachings.' The monks paid homage to all the saints one by one, and then returned to Manjushri Bodhisattva, bowed, and took their leave. The two boys in green robes escorted them to the gate. When they looked up, the boys had disappeared. Later, Emperor Daizong (762-779 AD) of the Tang Dynasty issued an edict inviting him to the palace and conferred upon him the title of National Teacher. He is known as the Fourth Patriarch of the Pure Land School. A verse in praise says:", "", "Manjushri Bodhisattva was about to grant them a meeting,", "So he first appeared in the alms bowl of the Golden Bamboo Garden.", "Upon entering the gate, it was as if they were revisiting a familiar place,", "Directly pointing out that the Land of Ultimate Bliss is where they should return.", "", "Biography of the Tripitaka Master Amoghavajra", "", "The Tripitaka Master Amoghavajra (Bukong Sanzang Fashi) was a person from the Western Regions. As a child, he followed his uncle to visit the upper country. He met the Master Vajrabodhi (Jingangzhi Shangshi) and followed him to study the meaning of Yoga. Master Vajrabodhi taught him the original Sanskrit text of the Science of Sound, which he could recite in ten days. Master Vajrabodhi found him extraordinary and led him into the Vajra Mandala, testing him by throwing flowers, and considered him superior to himself. When Amoghavajra first sought the Dharma, he dreamed that the Buddha images in the capital were all walking eastward. Upon waking, he told Master Vajrabodhi about it. Master Vajrabodhi said, 'You have the qualifications to receive the Dharma, how could I be stingy?' He then taught him the Five Divisions and the Susiddhi rituals. After Master Vajrabodhi passed away, Amoghavajra followed his teachings and traveled west to India, arriving at..." ] }
師子國。遇龍智。授十八會金剛灌頂及大悲胎藏建壇之法。傳經論五百餘部。二十九年。自師子國。歸至廣州。採訪使劉巨濟。請建灌頂壇。感文殊現身。天寶元年。西城大石康。居五國。入寇安西。召師入內。上親秉香爐。師誦仁王護國密語。上忽見。神兵帶甲荷戈。立於殿庭。師曰。此毗沙天王第二子。副陛下意。往救安西。請設食以遣之。頃之安西奏。城東北黑雲中。見金甲神人丈餘。空中鼓角大鳴。聲震天地。寇人帳幕間。有金鼠嚙斷弓弦。五國即時奔潰。須臾城樓上。見天王形。謹圖其像以進。驗之即誦咒日也。至后每誦咒。有奇驗。肅代兩朝。尊為灌頂國師。後加開府儀同三司肅國公食邑三千戶。故今瑜珈密教實宗之。贊曰。
毗盧灌頂是為心印 正令全提佛魔聽命 奔走神龍潛消百怪 是故智者得大自在
附錄瑜珈五祖初祖金剛智灌頂國師二祖不空灌頂國師三祖慧朗灌頂法師四祖龍門無畏法師五祖大慧一行法師(傳見后)
八十八祖傳贊卷之二 卍新續藏第 86 冊 No. 1608 八十八祖道影傳贊
八十八祖傳贊卷之三
匡廬憨山釋 德清 述
秀水寓公 高承埏 補
嘉興上士 錢應金 較
青原思禪師傳
吉州青原山行
【現代漢語翻譯】 現代漢語譯本 金剛智（Vajrabodhi，意為金剛智慧）在師子國（今斯里蘭卡）遇到龍智（Nāgabodhi）。龍智傳授給他十八會金剛灌頂以及大悲胎藏建立壇場的方法，並傳授經論五百餘部。唐玄宗開元二十九年（741年），金剛智從師子國返回，到達廣州。採訪使劉巨濟請求他建立灌頂壇場，感應到文殊菩薩顯現真身。唐玄宗天寶元年（742年），西域的大石康（Tashkent）聯合五國入侵安西（今新疆庫車一帶）。皇帝召金剛智入宮，親自手持香爐。金剛智誦唸《仁王護國經》的秘密咒語。皇帝忽然看見神兵身披盔甲，手持武器，站立在殿庭之中。金剛智說：『這是毗沙門天王（Vaiśravaṇa）的第二個兒子，前來輔助陛下，前往救援安西。請設定齋飯來遣送他們。』不久，安西傳來捷報，說在城東北的黑雲中，看見金甲神人身高一丈多，在空中敲鑼打鼓，聲音震天動地。敵人的帳幕之間，有金色的老鼠咬斷弓弦，五國隨即潰敗。須臾之間，在城樓上看見天王顯形。謹將天王的畫像呈上。驗證之後，正是誦咒之日。此後每次誦咒，都有奇異的靈驗。唐肅宗、唐代宗兩朝，都尊奉金剛智為灌頂國師，後來加封為開府儀同三司、肅國公，食邑三千戶。所以現在瑜伽密教都以金剛智為宗祖。讚頌說： 毗盧遮那佛（Vairocana）的灌頂是為心印， 正令全盤提起，佛和魔都聽從命令。 奔走的神龍能夠潛藏並消除各種妖怪， 因此有智慧的人能夠獲得大自在。 附錄瑜伽五祖：初祖金剛智灌頂國師，二祖不空（Amoghavajra）灌頂國師，三祖慧朗灌頂法師，四祖龍門無畏（Śubhakarasiṃha）法師，五祖大慧一行（傳記見后）。 《八十八祖傳贊卷之二》 《卍新續藏》第86冊 No. 1608 《八十八祖道影傳贊》 《八十八祖傳贊卷之三》 匡廬憨山釋 德清 述 秀水寓公 高承埏 補 嘉興上士 錢應金 較 青原思禪師傳 吉州青原山行思（Qingyuan Xingsi）
【English Translation】 English version In the country of Simhala (Sri Lanka), Vajrabodhi encountered Nāgabodhi. Nāgabodhi transmitted to him the eighteen assemblies of Vajra Abhiṣeka (Diamond Empowerment), as well as the methods for establishing the Maṇḍala (sacred circle) of the Garbhadhātu (Womb Realm) of Great Compassion, and transmitted over five hundred scriptures and treatises. In the twenty-ninth year of the Kaiyuan era of Emperor Xuanzong of Tang (741 CE), Vajrabodhi returned from Simhala, arriving in Guangzhou. The investigating commissioner Liu Juji requested him to establish an Abhiṣeka Maṇḍala, and Mañjuśrī (Manjushri) was perceived to manifest his true form. In the first year of the Tianbao era of Emperor Xuanzong of Tang (742 CE), the Dashi Kang (Tashkent) of the Western Regions, allied with five countries, invaded Anxi (Kucha area in present-day Xinjiang). The emperor summoned Vajrabodhi into the palace, personally holding the incense burner. Vajrabodhi recited the secret mantras of the Renwang Huguo Jing (Benevolent Kings Sutra for the Protection of the Nation). The emperor suddenly saw divine soldiers clad in armor, holding weapons, standing in the palace courtyard. Vajrabodhi said, 'This is the second son of Vaiśravaṇa (the Heavenly King of the North), here to assist Your Majesty and go to rescue Anxi. Please prepare a vegetarian meal to send them off.' Soon after, a report came from Anxi, saying that in the black clouds northeast of the city, they saw a golden-armored divine being over ten feet tall, drumming and blowing horns in the air, with sounds shaking the heavens and the earth. Among the enemy's tents, golden mice were seen gnawing through bowstrings, and the five countries immediately collapsed. In a short while, the form of the Heavenly King was seen on the city tower. A portrait of the Heavenly King is respectfully presented. Upon verification, it was the very day of the mantra recitation. Thereafter, every time the mantra was recited, there were miraculous verifications. During the reigns of Emperors Suzong and Daizong of Tang, Vajrabodhi was honored as the National Teacher of Abhiṣeka, and later given the title of Grand Master of the Palace, Equal to the Three Dukes, Duke of Su, with a fief of three thousand households. Therefore, the Yoga Esoteric School now regards Vajrabodhi as its founder. The eulogy says: The Abhiṣeka of Vairocana is the Mind Seal, The true command is fully raised, and Buddhas and demons obey. The running divine dragons can hide and eliminate all kinds of monsters, Therefore, the wise obtain great freedom. Appendix: The Five Patriarchs of Yoga: First Patriarch Vajrabodhi, National Teacher of Abhiṣeka; Second Patriarch Amoghavajra, National Teacher of Abhiṣeka; Third Patriarch Huilang, Dharma Master of Abhiṣeka; Fourth Patriarch Śubhakarasiṃha, Dharma Master of Longmen; Fifth Patriarch Yixing of Dahui (biography to follow). Eighty-Eight Patriarchs' Biographies and Eulogies, Volume 2 Supplement to the Wan Xu Zang, Volume 86, No. 1608, Biographies and Eulogies of the Eighty-Eight Patriarchs' Images Eighty-Eight Patriarchs' Biographies and Eulogies, Volume 3 Composed by Śramaṇa Deqing of Han Shan in Kuanglu Supplemented by Gao Chengyan, a recluse of Xiushui Compared by Qian Yingjin, an Upasaka of Jiaxing Biography of Chan Master Qingyuan Xingsi Xingsi of Qingyuan Mountain in Jizhou
思禪師。本州安城劉氏子。幼出家。每群居論道。師惟默然。后聞曹溪。往參。問曰。當何所務。即不落階級。祖曰。汝曾作甚麼來。師曰。聖諦亦不為。祖曰。落何階級。師曰。聖諦尚不為。何階級之有。祖深器之。居眾首焉。一日祖謂師曰。從上衣法雙行。師資遞授。衣以表信。法乃印心。吾今得人。何患不信。吾受衣以來。遭此多難。況乎後代爭競必多。衣即留鎮山門。汝當分化一方。毋令斷絕。師既得法。歸住青原。六祖將示滅。有沙彌希遷。問曰。和尚百年後。希遷未審當依附何人。祖曰。尋思去。及祖順世。遷每於靜處端坐。寂若忘生。第一座問曰。汝師已逝。空坐奚為。遷曰。我稟遺命。故尋思耳。座曰。汝有師兄思和尚。今在吉州。汝緣在彼。師言甚直。汝自迷耳。遷即禮辭祖龕。直詣青原參禮。師曰。子何方來。遷曰曹溪。師曰。將得甚麼來。曰未到曹溪。亦不失。師曰。若恁么用。到曹溪作甚麼。遷曰。若不到曹溪。爭知不失。詰勘多端。機辯自在。遂印為法嗣。是為曹溪下一世。贊曰。
天然尊貴不落階級 一語投機如蜂得蜜 曹溪一脈枝分派衍 從此兒孫雷驅電卷
南嶽讓禪師傳
南嶽懷讓禪師者。金州人也。姓杜氏。生時白氣應于玄象。太史占奏。為國之法器。帝
【現代漢語翻譯】 現代漢語譯本 思禪師，本州安城人，姓劉。年幼出家，每次與僧眾一起討論佛法時，禪師總是沉默不語。後來聽聞曹溪（指六祖慧能）的教法，便前往參拜。他問道：『應當如何修行，才能不落入階級分別之中？』六祖回答說：『你之前做了什麼？』禪師說：『聖諦（佛教真理）也不執著。』六祖說：『落入什麼階級？』禪師說：『聖諦尚且不執著，哪裡還有什麼階級可言？』六祖深深器重他，讓他位居眾僧之首。一天，六祖對禪師說：『從上代以來，衣缽和佛法是同時傳授的，師父和弟子依次相傳。袈裟用來表示信任，佛法用來印證心性。我現在得到了傳人，還擔心什麼不被信任呢？我自從接受衣缽以來，遭遇了許多磨難，更何況後代爭奪一定會很多。袈裟就留在寺院鎮守山門，你應當到一方去弘揚佛法，不要讓佛法斷絕。』禪師得到佛法后，回到青原山居住。六祖將要示寂（圓寂）時，有沙彌（小和尚）希遷問道：『和尚百年之後，希遷不知道應當依附於誰？』六祖說：『去尋思。』等到六祖圓寂后，希遷常常在安靜的地方端坐，寂靜得好像忘記了生死。第一座（寺院中的首座）問道：『你的師父已經去世了，空坐著有什麼用？』希遷說：『我接受了遺命，所以在尋思。』第一座說：『你有師兄思和尚，現在在吉州，你與他有緣。師父的教誨非常直接，是你自己迷惑了。』希遷於是禮拜告別六祖的靈龕，直接前往青原山參拜。禪師問道：『你從哪裡來？』希遷說：『曹溪。』禪師說：『帶來了什麼？』希遷說：『未到曹溪，亦不失。』禪師說：『如果這樣用，到曹溪做什麼？』希遷說：『若不到曹溪，爭知不失。』禪師多次詰問考察，希遷機智善辯，應對自如。於是禪師印可他為法嗣（繼承人），成為曹溪禪宗的下一代。讚頌說： 『天然尊貴不落階級， 一語投機如蜂得蜜。 曹溪一脈枝分派衍， 從此兒孫雷驅電卷。』
南嶽讓禪師傳
南嶽懷讓禪師，金州人，姓杜。出生時有白色祥雲出現在玄象（星象）上，太史占卜後上奏說，這是國家的棟樑之材。皇帝
【English Translation】 English version Zen Master Si, a native of Ancheng in this prefecture, was named Liu. He left home at a young age. Whenever he gathered with monks to discuss the Dao (the Way), the Master would remain silent. Later, upon hearing of Caoxi (referring to the Sixth Patriarch Huineng), he went to pay his respects and asked: 'What should one practice so as not to fall into graded stages?' The Patriarch said: 'What have you been doing?' The Master said: 'Even the Noble Truths (Buddhist truths) are not adhered to.' The Patriarch said: 'What graded stage do you fall into?' The Master said: 'Even the Noble Truths are not adhered to, so what graded stage is there?' The Patriarch deeply valued him and placed him at the head of the assembly. One day, the Patriarch said to the Master: 'Since the beginning, the robe and the Dharma have been transmitted together, with the teacher and disciple passing them on in succession. The robe is used to signify trust, and the Dharma is used to seal the mind. Now that I have found a successor, what worries do I have about not being trusted? Since I received the robe, I have encountered many difficulties, and even more so will there be contention in later generations. The robe should remain in the monastery to guard the mountain gate, and you should go to one direction to propagate the Dharma, lest it be cut off.' After receiving the Dharma, the Master returned to live on Qingyuan Mountain. When the Sixth Patriarch was about to enter parinirvana (final passing), the Shami (novice monk) Xiqian asked: 'After the Abbot passes away in a hundred years, I, Xiqian, do not know who I should rely on.' The Patriarch said: 'Go and contemplate.' After the Patriarch passed away, Xiqian often sat in stillness in a quiet place, so silent as if he had forgotten life and death. The First Seat (the head seat in the monastery) asked: 'Your teacher has passed away, what is the use of sitting idly?' Xiqian said: 'I received the last instruction, so I am contemplating.' The First Seat said: 'You have a Dharma brother, Zen Master Si, who is now in Jizhou, you have an affinity with him. The teacher's teachings are very direct, it is you who are confused.' Xiqian then bowed and bid farewell to the Patriarch's stupa, and went directly to Qingyuan Mountain to pay his respects. The Master asked: 'Where do you come from?' Xiqian said: 'Caoxi.' The Master said: 'What did you bring?' Xiqian said: 'Before arriving at Caoxi, it was not lost.' The Master said: 'If you use it like that, what did you do at Caoxi?' Xiqian said: 'If I didn't go to Caoxi, how would I know it wasn't lost?' The Master questioned and examined him many times, and Xiqian was quick-witted and eloquent, responding freely. Thereupon, the Master approved him as his Dharma heir, becoming the next generation of the Caoxi Zen school. The praise says: 'Naturally noble, not falling into graded stages, A word of accord, like a bee getting honey. The Caoxi lineage branches out and spreads, From then on, descendants drive thunder and lightning.'
Transmission of Zen Master Huairang of Nanyue
Zen Master Huairang of Nanyue was a native of Jinzhou, with the surname Du. At the time of his birth, white auspicious clouds appeared in the celestial phenomena, and the historian divined and reported that he was a pillar of the state. The Emperor
來金州太守。親慰其家。年十歲有異僧見之。告其父母曰。此兒出家。必獲上乘。年十五辭親。依荊州玉泉寺弘景律師。出家授具。后謁嵩山安和尚。指詣曹溪。參六祖。祖問。甚麼處來。曰嵩山來。祖曰。甚麼物恁么來。師無語。遂經八載。忽然有省。乃白祖曰。某甲有個會處。祖曰。作么生。師曰。說似一物。即不中。祖曰。還假修證否。師曰。修證則不無。染污即不得。祖曰。祇這不染污的。諸佛之所護念。汝善護持。西天般若多羅。讖汝足下出一馬駒。踏殺天下人。並在汝心。師執侍一十五年。后往衡岳。有沙門道一。在山常習坐禪。師知是法器。乃取一磚于庵前石上磨。一曰。磨作甚麼師曰作鏡。一曰。磚豈得成鏡耶。師曰。磨磚不得成鏡。坐禪豈得做佛。一曰。如何即是。師曰。如牛駕車。車若不行打車。即是打牛。即是一大了悟。遂付其法。偈曰。心地含諸種。遇澤悉皆萌。三昧花無相。何壞復何成。是為曹溪下一世。贊曰。
氣概沖天心虛沒量 攬曹溪水興波作浪 睡著馬駒一磚打起 蹴踏橫行觸者皆死
永嘉真覺禪師傳
永嘉無相大師者。諱玄覺。永嘉人。姓戴氏。丱歲出家。遍探三藏。精天臺止觀圓妙法門。於四威儀中。常冥禪觀。后因左溪朗禪師激勵。與東陽䇿禪師。
【現代漢語翻譯】 現代漢語譯本 來金州太守（官名）。親自慰問他的家人。十歲時，有位奇異的僧人見到他，告訴他的父母說：『這孩子如果出家，必定能獲得上乘佛法。』十五歲時，他告別父母，依止荊州玉泉寺的弘景律師出家並受具足戒。之後，他拜訪嵩山安和尚，安和尚指引他前往曹溪，參拜六祖慧能大師。六祖問：『你從哪裡來？』他回答說：『從嵩山來。』六祖說：『什麼東西這樣來的？』他無言以對。於是經過八年，忽然有所領悟，便告訴六祖說：『弟子有個會處。』六祖問：『怎麼樣？』他說：『說像一件東西，就不對了。』六祖問：『還用修證嗎？』他說：『修證不是沒有，但染污是不可以的。』六祖說：『就是這不染污的，是諸佛所護念的。你要好好守護保持。西天般若多羅曾預言你的足下會出一匹馬駒，踏殺天下人，這也在你的心中。』他侍奉六祖十五年。之後前往衡岳，有位沙門道一在山中經常習禪坐。他知道道一是可造之材，於是拿一塊磚在庵前的石頭上磨。道一問：『磨磚做什麼？』他說：『做鏡子。』道一說：『磨磚怎麼能做成鏡子呢？』他說：『磨磚不能做成鏡子，坐禪又怎麼能成佛呢？』道一問：『那怎麼樣才是對的？』他說：『如同牛拉車，車如果不行，打車就是打牛。』道一因此大悟。於是他將衣缽傳給道一，並說了偈語：『心地含藏諸多種子，遇到滋潤便都萌發。三昧之花沒有形相，又何來毀壞和成就？』這就是曹溪下一代。讚頌說： 氣概沖天，心胸虛空沒有邊量， 攪動曹溪之水，掀起波浪。 睡著的馬駒，被一磚打醒， 踐踏橫行，觸碰者皆死。 永嘉真覺禪師傳 永嘉無相大師，名玄覺，永嘉人，姓戴。年少時出家，遍覽三藏經典，精通天臺止觀圓妙法門。在行住坐臥中，常常冥想禪觀。後來因為左溪朗禪師的激勵，與東陽䇿禪師一起。
【English Translation】 English version He came to be the Prefect of Jinzhou (a title). He personally consoled his family. When he was ten years old, a strange monk saw him and told his parents, 'If this child becomes a monk, he will surely attain the supreme vehicle.' At the age of fifteen, he bid farewell to his parents and relied on the Vinaya Master Hongjing at Yuquan Temple in Jingzhou to become a monk and receive full ordination. Later, he visited the monk An at Mount Song, who directed him to Caoxi to visit the Sixth Patriarch Huineng. The Patriarch asked, 'Where do you come from?' He replied, 'From Mount Song.' The Patriarch said, 'What thing comes like this?' The master was speechless. Thus, after eight years, he suddenly had an awakening and said to the Patriarch, 'I have a place of understanding.' The Patriarch asked, 'How is it?' He said, 'To describe it as a thing is not right.' The Patriarch asked, 'Is cultivation and realization still necessary?' He said, 'Cultivation and realization are not absent, but defilement is not permissible.' The Patriarch said, 'This very non-defilement is what all Buddhas protect and remember. You must guard and maintain it well. Prajnatara of Western India prophesied that a colt would emerge from beneath your feet, trampling and killing all people, and this is also in your heart.' He attended to the Patriarch for fifteen years. Later, he went to Mount Heng, where there was a Shramana Daoyi who often practiced seated meditation in the mountains. The master knew that he was a vessel of the Dharma, so he took a brick and ground it on a stone in front of the hermitage. Daoyi asked, 'What are you grinding it for?' He said, 'To make a mirror.' Daoyi said, 'How can a brick be made into a mirror?' He said, 'If grinding a brick cannot make a mirror, how can sitting in meditation make one a Buddha?' Daoyi asked, 'Then what is right?' He said, 'It is like an ox pulling a cart. If the cart does not move, hitting the cart is the same as hitting the ox.' Daoyi thus had a great enlightenment. So he passed on the Dharma to Daoyi, saying in a verse: 'The mind-ground contains all kinds of seeds, when they meet moisture, they all sprout. The flower of Samadhi has no form, so what destruction or accomplishment is there?' This is the next generation of Caoxi. The praise says: His spirit soars to the sky, his heart is empty and boundless, Stirring the waters of Caoxi, creating waves. The sleeping colt is awakened by a brick, Trampling and rampaging, all who touch it die. Transmission of Chan Master Yongjia Zhenjue The Great Master Yongjia Wuxiang, whose name was Xuanjue, was a native of Yongjia, with the surname Dai. He left home at a young age, extensively explored the Three Treasures (Tripitaka), and was proficient in the perfect and wonderful Dharma gate of Tiantai's cessation and contemplation. In all four postures (walking, standing, sitting, and lying down), he constantly meditated and contemplated. Later, due to the encouragement of Chan Master Zuoqi Lang, he and Chan Master Dongyang Ce...
同詣曹溪。初到振錫攜瓶。繞祖三匝。祖曰。夫沙門者。具三千威儀八萬細行。大德自何方而來。生大我慢。師曰。生死事大。無常迅速。祖曰。何不體取無生。了無速乎。曰體即無生。了本無速。祖曰。如是如是。於時大眾。無不愕然。師方具威儀參禮。須臾告辭。祖曰。返太速乎。師曰。本自非動。豈有速耶。祖曰。誰知非動。曰仁者自生分別。祖曰。汝甚得無生意。師曰。無生豈有意耶。祖曰。無意誰當分別。師曰。分別亦非意。祖嘆曰。善哉善哉。少留一宿。時謂一宿覺矣。䇿公乃留師。翼日下山。回溫江。學者輻輳。號真覺。謚無相大師。著禪宗修悟圓旨。名永嘉證道歌。是為曹溪下一世。贊曰。
金錫孤標生龍活虎 不是老盧幾遭輕侮 言前薦得一宿便行 縱然超越猶是兒孫
一行禪師傳
一行禪師。鉅鹿人。姓張氏。丱歲不群。博洽記誦。讀書不再覽。初從嵩山普寂禪師。乃悟世幻。遂禮出家。剃染受具。嘗傳密教於金剛無畏。結集毗盧遮那經疏。登壇灌頂。受瑜珈五部法。又尋究于陰陽讖緯之書。訪演算法于天臺國清寺異僧。盡得其蘊。自此聲名藉甚。開元三年。詔入見。咨出世道。及安國撫民之法。對稱旨。號稱天師。以國為問。答曰。鑾輿有萬里之行。社稷終吉。以金盒進
【現代漢語翻譯】 現代漢語譯本： 一同前往曹溪（今廣東韶關南華寺）。剛到時，他拄著錫杖，拿著水瓶，繞六祖慧能（六祖慧能，638-713）三圈。六祖說：『出家人應該具備三千種威儀和八萬種細行，大德從哪裡來？竟然生出這麼大的我慢之心。』永嘉玄覺（永嘉玄覺，665-713）回答說：『生死是頭等大事，無常變化迅速。』六祖說：『為什麼不去體悟那不生不滅的真理，從而了悟沒有快速這回事呢？』永嘉玄覺說：『體悟到的就是不生不滅，了悟到的本來就沒有快速。』六祖說：『是這樣的，是這樣的。』當時在場的大眾，沒有不驚訝的。永嘉玄覺這才具足威儀，參拜行禮。過了一會兒，他告辭要走。六祖說：『返回得太快了吧？』永嘉玄覺說：『本來就不是動，哪裡會有快慢呢？』六祖說：『誰知道不是動呢？』永嘉玄覺說：『是仁者您自己產生了分別。』六祖說：『你很懂得無生的道理。』永嘉玄覺說：『無生哪裡會有道理呢？』六祖說：『沒有道理誰來分別呢？』永嘉玄覺說：『分別也不是道理。』六祖讚歎說：『好啊，好啊！』於是留他住了一夜，當時人們稱他為『一宿覺』。䇿公於是留下了永嘉玄覺，第二天他下山，回到溫江，學者們像車輻一樣聚集而來，稱他為真覺，謚號無相大師。他著有《禪宗修證悟圓旨》，又名《永嘉證道歌》。他是曹溪禪宗的下一代傳人。
贊曰：
金錫杖孤高挺拔，如生龍活虎，如果不是六祖慧能，他不知要遭受多少輕視侮辱。在言語之前就領悟，住了一夜就離開，縱然超越常人，也還是六祖的子孫。
一行禪師傳
一行禪師（一行禪師，683-727），是鉅鹿人，姓張。從小就與衆不同，博學強記，讀書過目不忘。起初跟隨嵩山普寂禪師（普寂禪師，651-739），於是領悟到世間虛幻不實，於是行禮出家，剃髮染色，受具足戒。曾經從金剛智（金剛智，671-741）那裡學習密教，結集《毗盧遮那經疏》，登上法壇接受灌頂，接受瑜伽五部法。他又尋訪研究陰陽讖緯之書，在天臺山國清寺拜訪一位奇異的僧人學習演算法，完全得到了其中的奧妙。從此聲名大振。開元三年（715年），皇帝下詔讓他入宮覲見，諮詢關於出世之道，以及安定國家撫慰百姓的方法，他的回答很合皇帝的心意，被號稱為天師。皇帝以國家大事向他請教，他回答說：『皇上的車駕會有萬里之行，國家最終會吉祥。』他進獻了一個金盒。
【English Translation】 English version: They went together to Caoxi (now Nanhua Temple in Shaoguan, Guangdong). Upon arrival, he circled the Sixth Patriarch Huineng (六祖慧能, 638-713) three times, carrying his staff and water bottle. The Sixth Patriarch said, 'A Shramana should possess three thousand dignified behaviors and eighty thousand subtle practices. Where do you come from, great virtuous one, to generate such great arrogance?' Yongjia Xuanjue (永嘉玄覺, 665-713) replied, 'Birth and death are major matters, and impermanence is swift.' The Sixth Patriarch said, 'Why not embody the un-born and understand there is no swiftness?' Yongjia Xuanjue said, 'To embody is to be un-born, and to understand is that there is fundamentally no swiftness.' The Sixth Patriarch said, 'So it is, so it is.' At that time, the assembly was astonished. Yongjia Xuanjue then fully performed the proper etiquette and paid his respects. After a while, he bid farewell. The Sixth Patriarch said, 'Returning so quickly?' Yongjia Xuanjue said, 'Fundamentally, there is no movement, so how can there be swiftness?' The Sixth Patriarch said, 'Who knows there is no movement?' Yongjia Xuanjue said, 'It is you, benevolent one, who generates distinctions.' The Sixth Patriarch said, 'You have greatly attained the meaning of the un-born.' Yongjia Xuanjue said, 'Does the un-born have meaning?' The Sixth Patriarch said, 'Without meaning, who would make distinctions?' Yongjia Xuanjue said, 'Distinctions are also not meaning.' The Sixth Patriarch exclaimed, 'Excellent, excellent!' He was then asked to stay for one night, and at that time, people called him 'One Night Awakened'. Cè Gōng then kept Yongjia Xuanjue, and the next day he went down the mountain and returned to Wenjiang, where scholars gathered like spokes around a wheel, calling him Zhenjue, with the posthumous title of Great Master Wuxiang. He wrote 'Chan School Cultivation and Enlightenment of the Perfect Meaning', also known as 'Yongjia's Song of Enlightenment'. He is the next generation of the Caoxi Chan School.
Eulogy:
The golden staff stands alone, like a lively dragon and tiger. If it were not for the old Lu (Huineng), he would have suffered much contempt and insult. He understood before words were spoken, and left after staying one night. Even if he surpassed ordinary people, he is still a descendant of the Sixth Patriarch.
Biography of the Monk Yixing
The Monk Yixing (一行禪師, 683-727) was from Julu, with the surname Zhang. From a young age, he was extraordinary, learned and with a strong memory, reading books once and never forgetting. Initially, he followed the Chan Master Puji (普寂禪師, 651-739) of Mount Song, and thus realized the illusion of the world. He then paid his respects and left home, shaved his head and dyed his robes, and received the full precepts. He once learned esoteric teachings from Vajrabodhi (金剛智, 671-741), compiled the commentary on the Vairochana Sutra, ascended the altar to receive initiation, and received the five sections of Yoga teachings. He also sought and studied books on Yin-Yang divination, and visited a strange monk at Guoqing Temple on Mount Tiantai to learn algorithms, fully obtaining their mysteries. From then on, his reputation greatly increased. In the third year of Kaiyuan (715 AD), the emperor issued an edict for him to enter the palace for an audience, consulting him on the path of transcending the world, as well as methods for stabilizing the country and comforting the people. His answers pleased the emperor, and he was honored as a Heavenly Teacher. The emperor asked him about the affairs of the country, and he replied, 'The emperor's carriage will travel ten thousand miles, and the country will ultimately be auspicious.' He presented a golden box.
曰。至萬里即開視。乃當歸少許耳。后祿山作亂。上幸成都。至萬里橋。悟當歸之讖。灑然忘憂。終吉者。至昭宗而絕。昭宗曾封吉王也。開元九年。朝廷以歷不驗。詔師改撰新曆。師推大衍曆書五十二卷。入唐書律曆志。先是有邢和璞者。道術人也。謂尹愔曰。一行和尚。真聖人也。漢洛下閎造歷時云。八百年差一日。當有聖人定之。大衍曆出。閎言驗矣。開元十一年。師制水渾天儀成。古未之有也。師嗣北宗普寂。又以學灌頂故。為密宗五祖。贊曰。
顯密之宗讖緯之故 大衍一成陰陽合度 世出世法靡不該練 五地之行於師乃見
江西馬祖一禪師傳
江西道一禪師。漢州什邡縣人。姓馬氏。本邑羅漢寺出家。容貌奇異。牛行虎視。引舌過鼻。足有輪文。幼依資州唐和尚授具。開元中。習禪定於衡山。遇讓和尚。密授心印。后開法于江西。四方學者雲集。師一日謂眾曰。汝等諸人。各信自心是佛。此心即是佛心。達磨大師。從南天竺國來。至中華。傳上乘一心之法。令汝等開悟。又以楞伽經文。印眾生心地。恐汝顛倒不自信。此一心之法。各各有之。故楞伽經。以佛語心為宗。無門為法門。夫求法者。應無所求。心外無別佛。佛外無別心。不取善。不取惡。凈穢兩邊。俱不依怙。達罪性空
【現代漢語翻譯】 現代漢語譯本： 說：『到達萬里之外才能打開看。』打開一看，原來只是一些當歸而已。後來安祿山作亂，皇上逃到成都，在萬里橋才領悟到當歸的預言，頓時忘卻憂愁。最終吉氏家族滅絕，是在昭宗（888-904）時期。昭宗曾經封吉氏為吉王。開元九年（721），朝廷因為曆法不準確，下詔讓一行禪師修改撰寫新曆法。一行禪師推算出了《大衍曆》，共五十二卷，被收入《唐書·律曆志》。此前有邢和璞這個人，是個有道術的人，他對尹愔說：『一行和尚，真是聖人啊。漢代的洛下閎在製造曆法時說，八百年會差一天，到時候會有聖人來修正它。《大衍曆》一出，洛下閎的話應驗了。』開元十一年（723），一行禪師製造出了水運渾天儀，這是前所未有的。一行禪師繼承了禪宗北宗普寂的法脈，又因為學習灌頂之法，被認為是密宗五祖。讚頌說： 顯宗和密宗的宗旨，讖緯之學的緣故， 《大衍曆》一成，陰陽就和諧有度。 世間法和出世間法，沒有不精通研習的， 菩薩五地的修行，在禪師身上得以顯現。 江西馬祖道一禪師傳 江西道一禪師，是漢州什邡縣人，姓馬。在本地的羅漢寺出家。容貌奇異，走路像牛，眼睛像虎，舌頭能伸到鼻子，腳上有輪紋。小時候跟隨資州的唐和尚受戒。開元（713-741）年間，在衡山學習禪定，遇到讓和尚，秘密傳授心印。後來在江西開創佛法，四方學者雲集。馬祖有一天對大家說：『你們這些人，各自相信自己的心就是佛。這心就是佛心。達磨大師，從南天竺國來到中華，傳授最上乘的一心之法，讓你們開悟。又用《楞伽經》的經文，印證眾生的心地，是怕你們顛倒不自信。這「一心」之法，每個人都有。所以《楞伽經》以佛語心為宗旨，以無門為法門。尋求佛法的人，應該無所求。心外沒有別的佛，佛外沒有別的心。不執取善，不執取惡，清凈和污穢兩邊，都不依靠。明白罪的本性是空。』
【English Translation】 English version: He said, 'Only open it when you reach ten thousand miles away.' Upon opening it, it turned out to be just a small amount of Danggui (Angelica sinensis, a Chinese herb). Later, when An Lushan rebelled, the Emperor fled to Chengdu. At Wanli Bridge (Ten Thousand Mile Bridge), he realized the prophecy of Danggui and instantly forgot his worries. The Ji family eventually became extinct during the reign of Emperor Zhaozong (888-904). Emperor Zhaozong had once enfeoffed the Ji family as the King of Ji. In the ninth year of Kaiyuan (721), the court, due to the inaccuracy of the calendar, issued an edict ordering the master Yi Xing to revise and compile a new calendar. Master Yi Xing calculated the 'Dayan Calendar', consisting of fifty-two volumes, which was included in the 'Book of Tang, Treatise on Music and Calendar'. Prior to this, there was a person named Xing Hepu, a Taoist practitioner, who said to Yin Yin, 'The monk Yi Xing is truly a sage. When Luo Xiahong of the Han Dynasty created the calendar, he said that there would be a one-day difference every eight hundred years, and a sage would come to correct it. With the emergence of the Dayan Calendar, Luo Xiahong's words have been verified.' In the eleventh year of Kaiyuan (723), Master Yi Xing created the water-powered armillary sphere, which was unprecedented. Master Yi Xing inherited the lineage of Puji of the Northern School of Chan Buddhism and, because of his study of Abhiseka (initiation), he is considered the fifth patriarch of Esoteric Buddhism. A eulogy says: The tenets of Exoteric and Esoteric Buddhism, the reason for prophecies and weft threads, Once the Dayan Calendar is completed, Yin and Yang are harmoniously measured. Mundane and supramundane dharmas, there is nothing that he does not thoroughly study and practice, The practice of the Five Bhumis (stages of a Bodhisattva's path) is seen in the master. Transmission of Chan Master Mazu Daoyi of Jiangxi Chan Master Daoyi of Jiangxi was from Shifang County, Hanzhou, with the surname Ma. He left home at Luohan Temple in his hometown. His appearance was extraordinary, walking like an ox, with eyes like a tiger, his tongue could reach his nose, and he had wheel patterns on his feet. As a child, he received ordination from Monk Tang of Zizhou. During the Kaiyuan period (713-741), he studied Chan meditation at Hengshan, where he met Monk Rang, who secretly transmitted the mind seal. Later, he established the Dharma in Jiangxi, and scholars from all directions gathered. One day, Mazu said to everyone, 'You people, each of you must believe that your own mind is the Buddha. This mind is the Buddha mind. Bodhidharma came from South India to China to transmit the supreme One Mind Dharma, to enlighten you. He also used the texts of the Lankavatara Sutra to seal the minds of sentient beings, fearing that you would be confused and not believe in yourselves. This 'One Mind' Dharma, each of you possesses. Therefore, the Lankavatara Sutra takes the Buddha's words and mind as its essence, and no-gate as the Dharma gate. Those who seek the Dharma should seek nothing. There is no other Buddha outside the mind, and no other mind outside the Buddha. Do not grasp good, do not grasp evil, do not rely on either purity or defilement. Understand that the nature of sin is empty.'
。唸唸不可得。無自性故。故三界惟心。森羅萬象。一法之所印。凡所見色。皆是見心。心不自心。因色故有。汝但隨時言說。即事即理。都無所礙。菩提妙果。亦復如是。於心所生。即名為色。知色空故。生即不生。若了此意。乃可隨時著衣吃飯。長養聖胎。任運過時。更有何事。汝受吾教。聽吾偈言。心地隨時說。菩提亦只寧。事理俱無礙。當生即不生。是為南嶽下一世。座下開悟弟子。一百三十餘人。出世者七十六人。禪道東來。自此為最盛。贊曰。
馬駒如龍牛行虎視 百三十人一腳踏地 法流西江百川東倒 一滴瀰漫潤茲枯槁
石頭遷禪師傳
石頭希遷禪師。端州高要陳氏子。母初懷妊。不喜茹葷。師生在孩提。不煩保母。既冠。然諾自許。鄉峒獠民。畏鬼神。多淫祀。殺牛釃酒。習以為常。師輒往毀叢祠。奪牛而歸。歲盈數十。鄉老不能禁。后直造曹溪得度。屬祖圓寂。稟遺命謁青原。乃攝衣從之。一日原問曰。有人道嶺南有訊息。師曰。有人不道嶺南有訊息。原曰。若恁么大藏小藏。從何而來。師曰。盡從這裡去。原然之。師久參。既得心印。即往衡山。南寺之東。有石如臺。乃結庵其上。時號石頭和尚。師看肇論。至會萬物而為己者其惟聖人乎。師乃拊幾曰。聖人無己。靡所
【現代漢語翻譯】 現代漢語譯本 唸唸不可得，因為沒有自性。所以說三界唯心，森羅萬象，都是一法的印證。凡是你所見到的色相，都是你心的顯現。心不能自己顯現，而是因為色相才顯現。你只要隨時說話，即事即理，一切都沒有障礙。菩提妙果也是這樣，從心中所生，就叫做色。知道色是空的，生也就是不生。如果明白了這層意思，就可以隨時穿衣吃飯，長養聖胎，順其自然地度過時光，還有什麼其他的事情呢？你接受我的教誨，聽我的偈語：『心地隨時說，菩提亦只寧。事理俱無礙，當生即不生。』你就是南嶽（地名）下一世的弟子，座下開悟的弟子有一百三十多人，出世的有七十六人。禪宗從東方傳來，從此最為興盛。 讚語說： 『馬駒像龍，牛行虎視，一百三十人，一腳踏地。法流像西江（河流名），百川東倒，一滴瀰漫，滋潤枯槁。』 石頭希遷（人名）禪師傳 石頭希遷禪師，端州（地名）高要（地名）人，姓陳。他的母親懷孕時，不喜歡吃葷。禪師出生后，不需要保姆照顧。成年後，說話算數。鄉里的獠民（古代對南方少數民族的稱呼）畏懼鬼神，經常進行淫祀，殺牛釀酒，習以為常。禪師經常去毀壞他們的叢祠，搶奪牛回來，每年都有幾十頭，鄉里的老人也無法禁止。後來他直接去曹溪（地名）剃度出家，正趕上六祖慧能（人名）圓寂，於是稟承遺命去拜見青原行思（人名），就整理衣物跟隨他。有一天，青原行思問他：『有人說嶺南（地名）有訊息。』禪師說：『有人不說嶺南有訊息。』青原行思說：『如果這樣，大藏（指佛法）小藏（指佛法），從哪裡來？』禪師說：『都從這裡去。』青原行思表示認可。禪師跟隨他很久，已經得到了心印，就前往衡山（山名），在南寺（寺廟名）的東邊，有一塊像檯子一樣的石頭，就在上面結庵居住，當時號稱石頭和尚。禪師閱讀《肇論》（佛教著作），讀到『會萬物而為己者，其惟聖人乎』。禪師於是拍著桌子說：『聖人無己，沒有什麼不是他的。』
【English Translation】 English version Thoughts are unattainable because they lack inherent existence (Skt: svabhāva). Therefore, the three realms are only mind; all phenomena are imprinted by the one Dharma. All colors you see are manifestations of your mind. The mind does not arise by itself; it exists because of color. You only need to speak according to circumstances, seeing the principle in the event, and there will be no obstacles. The wonderful fruit of Bodhi is also like this; what arises from the mind is called color. Knowing that color is empty means that arising is not arising. If you understand this meaning, you can wear clothes and eat at any time, nurture the sacred embryo, and pass the time naturally. What else is there to do? Receive my teachings and listen to my verse: 'The mind speaks at any time, Bodhi is also just peaceful. Events and principles are both unobstructed; when arising, it is not arising.' You are the next generation disciple of Nanyue (place name), with over one hundred and thirty enlightened disciples under your seat, seventy-six of whom have left the world. Zen Buddhism came from the East and has been most prosperous since then. The eulogy says: 'The colt is like a dragon, the ox walks with a tiger's gaze, one hundred and thirty people, one foot on the ground. The Dharma stream is like the West River (river name), a hundred rivers flow eastward, one drop permeates and nourishes the withered.' Transmission of Zen Master Shitou Xiqian (person name) Zen Master Shitou Xiqian, from Gao Yao (place name), Duanzhou (place name), was a Chen. When his mother was pregnant, she did not like to eat meat. After the Zen master was born, he did not need a nanny to take care of him. After adulthood, he kept his promises. The Yao people (ancient name for southern ethnic minorities) in the countryside feared ghosts and gods and often engaged in licentious sacrifices, killing cattle and brewing wine as a common practice. The Zen master often went to destroy their shrines and seize the cattle, bringing back dozens of them every year, which the elders of the village could not prevent. Later, he went directly to Cao Xi (place name) to be ordained as a monk, just in time for the passing of the Sixth Patriarch Huineng (person name), so he followed the will and went to see Qingyuan Xingsi (person name), and tidied up his clothes to follow him. One day, Qingyuan Xingsi asked him: 'Someone said there is news from Lingnan (place name).' The Zen master said: 'Someone does not say there is news from Lingnan.' Qingyuan Xingsi said: 'If so, where do the Great Canon (referring to the Buddha's teachings) and Small Canon (referring to the Buddha's teachings) come from?' The Zen master said: 'They all go from here.' Qingyuan Xingsi approved. The Zen master followed him for a long time and had already received the mind seal, so he went to Hengshan (mountain name), to the east of Nansi (temple name), where there was a stone like a platform, and he built a hermitage on it, and was called the Stone Monk at that time. The Zen master read the Zhao Lun (Buddhist text), and when he read 'He who unites all things as himself, is he not the sage?' The Zen master then patted the table and said: 'The sage has no self; there is nothing that is not his.'
不己。法身無相。誰云自他。圓鑒靈照于其間。萬物體玄而自現。境智非一。孰云去來。至哉斯語也。遂掩卷。不覺寢。夢自身與六祖。乘一龜游泳深池之內。覺而詳之。靈龕者智也。池者性海也。吾與祖師。同乘靈智。游性海矣。遂著參同契。發明禪宗之旨。是為青原下一世。贊曰。
獦獠佛性元自有因 一尋師去即得其真 踞坐石頭其路甚滑 縱能行者也吃一蹋
清涼澄觀國師傳
清涼國師。諱澄觀。山陰人。姓夏侯氏。出家于應天寺。十四得度。學律于棲霞。受菩薩戒于常照。傳涅槃起信論法界觀還源記于瓦棺。造東京受雜華于大詵。從荊溪習止觀法華維摩等疏。謁牛頭忠徑山欽。咨決南宗心印。謁慧云明瞭北宗玄理。此土儒墨老莊諸子。竺干諸部異計。四韋五明。顯密儀範。莫不旁通博綜。巡禮五臺瞻瑞相。居大華嚴寺。專行方等懺法。講華嚴大經。造新疏鈔。后居京師。德宗召講內殿。謂以妙法。清涼朕心。賜號清涼法師。為教授和尚。譯華嚴新經。帝親御譯場。元和五年。憲宗問華嚴法界宗旨。豁然有悟。來有司鑄金印。賜號大統清涼國師。師身長九尺四寸。垂手過膝。目夜發光。晝仍不瞬。日記萬言。七行俱下。才供二筆。盡形一食。宿不離衣。為七帝門師。去賢首百餘年。遙
【現代漢語翻譯】 現代漢語譯本 不執著於己。法身（Dharmakaya，佛的法性之身）沒有固定的相狀。誰說有『自己』和『他人』的分別呢？圓滿明亮的智慧之鏡照耀其間，萬物自然顯現其玄妙之處。境界和智慧並非一體，誰又說有『去』和『來』呢？這番話真是至理名言啊。於是合上書卷，不知不覺睡著了。夢見自己和六祖（禪宗六祖慧能）一同乘著一隻烏龜，在深池中游泳。醒來后仔細思量，靈龕（存放佛像的龕）象徵著智慧，池象徵著自性之海。我和祖師，一同乘著靈智，暢遊在自性之海中啊。於是寫了《參同契》，闡明禪宗的宗旨。成爲了青原行思禪師的下一代傳人。讚頌說： 『獦獠（古代對南方少數民族的稱呼，這裡指慧能）的佛性原本就具有，一旦尋師求教就能得到真諦。』 『踞坐于石頭之上，道路非常滑，即使是能行走的人也會摔一跤。』
清涼澄觀國師傳
清涼國師，法名澄觀，是山陰（今浙江紹興）人，姓夏侯氏。在應天寺出家，十四歲時剃度。在棲霞寺學習戒律，在常照律師處受菩薩戒。在瓦棺寺傳講《涅槃經》、《起信論》、《法界觀》、《還源記》。到東京（今河南洛陽）從大詵法師處學習《雜華經》。跟隨荊溪湛然學習《止觀》、《法華經》、《維摩經》等疏。拜訪牛頭法融、徑山道欽，請教南宗禪的心印。拜訪慧云，瞭解北宗禪的玄理。對於中土的儒家、墨家、老莊諸子，以及印度的各種異端學說，《四韋陀》、《五明》，顯教和密教的儀軌規範，沒有不廣泛通曉和綜合研究的。巡禮五臺山，瞻仰瑞相。居住在大華嚴寺，專門修行方等懺法。講授《華嚴大經》，撰寫新的疏鈔。後來居住在京師（今陜西西安），唐德宗（779年-805年）召見他在內殿講經，認為他的妙法能夠清涼朕的心，賜號清涼法師，擔任教授和尚，翻譯《華嚴新經》。皇帝親自參與翻譯工作。元和五年（810年），唐憲宗詢問華嚴法界的宗旨，豁然開悟。朝廷有關部門鑄造金印，賜號大統清涼國師。國師身高九尺四寸，雙手下垂超過膝蓋，眼睛在夜晚發光，白天也不眨眼。每天能記住一萬字，能同時寫七行字，只用兩支筆就足夠了。一生只吃一頓飯，睡覺不脫衣服。是七位皇帝的老師。距離賢首法藏一百多年，遙遙領先。
【English Translation】 English version He did not cling to self. The Dharmakaya (Dharmakaya, the Dharma-nature body of the Buddha) has no fixed form. Who says there is a distinction between 'self' and 'other'? The perfect and bright mirror of wisdom illuminates within, and all things naturally manifest their mysteries. The realm and wisdom are not one, so who says there is 'going' and 'coming'? These words are truly profound. Thereupon, he closed the book and fell asleep without realizing it. He dreamed that he and the Sixth Patriarch (Huineng, the Sixth Patriarch of Zen) were riding on a turtle, swimming in a deep pond. Upon waking, he pondered it carefully. The shrine (niche for Buddhist images) symbolizes wisdom, and the pond symbolizes the sea of self-nature. I and the Patriarch, together riding on spiritual wisdom, are swimming in the sea of self-nature. Thereupon, he wrote the Cantong Qi (The Kinship of the Three), elucidating the tenets of Zen Buddhism. He became the next generation successor of Qingyuan Xingsi. A eulogy says: 'The Buddha-nature of the Geliao (ancient term for southern minorities, here referring to Huineng) was originally inherent; once seeking a teacher, one immediately attains the truth.' 'Sitting on a stone, the road is very slippery; even those who can walk will stumble.'
Biography of National Teacher Qingliang Chengguan
National Teacher Qingliang, personal name Chengguan, was a native of Shanyin (present-day Shaoxing, Zhejiang), with the surname Xiahou. He left home at Yingtian Temple and was ordained at the age of fourteen. He studied the precepts at Qixia Temple and received the Bodhisattva precepts from Vinaya Master Changzhao. At Waguan Temple, he lectured on the Nirvana Sutra, the Awakening of Faith, the Contemplation of the Dharmadhatu, and the Record of Returning to the Source. He went to Tokyo (present-day Luoyang, Henan) to study the Avatamsaka Sutra from Dharma Master Dashen. He followed Jingxi Zhanran to study commentaries on the Mohe Zhiguan, the Lotus Sutra, and the Vimalakirti Sutra. He visited Niutou Farong and Jingshan Daoqin, seeking instruction on the mind-seal of the Southern School of Chan. He visited Huiyun, understanding the profound principles of the Northern School of Chan. He was extensively versed in and comprehensively studied the various schools of thought of China, including Confucianism, Mohism, and Lao-Zhuang, as well as the various heterodox teachings of India, the Four Vedas, the Five Sciences, and the ritual norms of exoteric and esoteric Buddhism. He made a pilgrimage to Mount Wutai, venerating the auspicious signs. He resided at the Great Avatamsaka Temple, specializing in the practice of the Fangdeng Repentance Dharma. He lectured on the Avatamsaka Sutra, writing new commentaries. Later, he resided in the capital (present-day Xi'an, Shaanxi). Emperor Dezong of Tang (779-805 AD) summoned him to lecture in the inner palace, believing that his wonderful Dharma could cool the Emperor's mind, bestowing upon him the title of Dharma Master Qingliang, and appointing him as a professor and monk, translating the new Avatamsaka Sutra. The Emperor personally participated in the translation work. In the fifth year of Yuanhe (810 AD), Emperor Xianzong of Tang inquired about the tenets of the Avatamsaka Dharmadhatu, and suddenly attained enlightenment. The relevant departments of the court cast a golden seal, bestowing upon him the title of Great Unifier National Teacher Qingliang. The National Teacher was nine feet four inches tall, with hands that hung down past his knees, eyes that shone at night, and did not blink during the day. He could memorize ten thousand words a day, and could write seven lines of text simultaneously, requiring only two pens. He ate only one meal a day throughout his life, and never took off his clothes to sleep. He was the teacher of seven emperors. More than a hundred years after Xianshou Fazang, he was far ahead.
稟其旨。所著疏記。四百餘卷。講華嚴經五十遍。壽一百二歲。是為華嚴四祖。贊曰。
秉大智印範圍法界 入總持門具四無礙 九尺長軀百年住世 七帝門師事不思議
天皇悟禪師傳
天皇道悟禪師。婺州東陽張氏子。神儀挺異。幼而生知。年十四。懇求出家。父母不聽。遂損減飲膳。日才一食。形體羸悴。父母不得已而許之。依明州大德。披剃受具。精進梵行。推為勇猛。或風雨昏夜。晏坐丘冢。身心安靜。離諸怖畏。首謁徑山國一受心法。服勤五載。后參馬祖。重印前解。依止二夏。乃謁石頭。問曰。離卻定慧。以何法示人。頭曰。我這裡無奴婢離個甚麼。曰如何明得。頭曰。汝還撮得虛空么。曰恁么則不從今日去也。頭曰。未審汝早晚向那邊來。曰道悟不是那邊人。頭曰。我早知汝來處也。曰師何以贓誣於人。頭曰。汝身現在。曰雖然如是。畢竟如何。示於後人。頭曰。誰是後人。師從此頓悟。罄前二哲匠所傳。后住郡之左天皇寺。石頭法道大行。是為青原下二世。贊曰。
那邊不住從何處來 一見石頭八字打開 以此示人只貴知有 顛倒拈來如弄丸手
大珠海禪師傳
越州大珠慧海禪師。建州朱氏子。依越州大云寺智和尚受業。初參馬祖。祖問。從何處來。
曰越州大云寺來。祖曰。來此擬須何事。曰來求佛法。祖曰。我這裡一物也無。求甚麼佛法。自家寶藏。不顧拋家散走作么。曰阿那個是慧海寶藏。祖曰。即今問我者。是汝寶藏。一切具足。更無欠小。使用自在。何假外求。師于言下。自識本心。不由知覺。踴躍禮謝。執侍六載。后以受業師老。遽歸奉養。乃晦跡藏用。外示癡訥。撰頓悟入道要門一卷。是為南嶽下二世。贊曰。
自持寶藏更向他求 一言指出應用自由 越有大珠圓明光透 隨方照耀不落窠臼
黃檗運禪師傳
洪州黃檗希運禪師。閩人也。幼于本州黃檗山出家。額間隆起如珠。音辭朗潤。志意沖澹。后游京師。因人啓發。乃往參百丈。丈問。巍巍堂堂從何來。師曰。巍巍堂堂。從嶺南來。丈曰。巍巍堂堂。當爲何事。師曰。巍巍堂堂。不為別事。便禮拜。問曰。從上宗乘。如何指示。丈良久。師曰。不可教後人斷絕去也。丈曰。將謂汝是個人。乃起入方丈。師隨後入。曰某甲特來。丈曰。若爾則他后不得孤負吾。丈一日問師。甚麼處去來。師曰。大雄山下。采菌子來。丈曰。還見大蟲么。師便作虎聲。丈拈斧作斫勢。師即打一摑。丈吟吟而笑。便歸上堂曰。大雄山下。有一大蟲。汝等諸人。也須好看百丈老漢。今日親遭一口。
【現代漢語翻譯】 現代漢語譯本： 他說從越州大云寺來。馬祖道一禪師（709-788）問：『你來這裡打算做什麼？』他說：『來求佛法。』馬祖道一禪師說：『我這裡什麼都沒有，求什麼佛法？你自己的寶藏，不去顧惜，卻離家出走做什麼？』他說：『哪個是慧海的寶藏？』馬祖道一禪師說：『就是現在問我的這個，就是你的寶藏。一切都具備，沒有缺少，使用起來很自在，何必向外尋求？』慧海禪師在馬祖道一禪師的言語下，自己認識了本心，不是通過知覺，而是頓悟。他高興地禮拜感謝，侍奉了馬祖道一禪師六年。後來因為受業師父年老，就回去奉養。於是隱藏自己的才能，外表顯得癡呆遲鈍。他撰寫了《頓悟入道要門》一卷，是為南嶽懷讓禪師（677-744）門下的第二代弟子。讚頌說： 『自己拿著寶藏還要向別人求，一句話點明，應用起來就自由。越州有顆大珍珠，圓潤光明，光芒四射，隨處照耀，不落入舊的窠臼。』
黃檗希運禪師傳 洪州黃檗希運禪師，是福建人。小時候在本州的黃檗山出家。額頭中間隆起像一顆珠子，聲音洪亮圓潤，志向淡泊。後來遊歷京城，因為別人的啓發，就去參拜百丈懷海禪師（749-814）。百丈懷海禪師問：『氣宇軒昂地從哪裡來？』黃檗希運禪師說：『氣宇軒昂地從嶺南來。』百丈懷海禪師說：『氣宇軒昂地要做什麼事？』黃檗希運禪師說：『氣宇軒昂地不做別的事。』於是禮拜。問道：『從上古傳下來的宗乘，如何指示？』百丈懷海禪師沉默了很久。黃檗希運禪師說：『不可讓後人斷絕了傳承啊。』百丈懷海禪師說：『我以為你是個可造之材。』於是起身進入方丈室。黃檗希運禪師隨後也進入方丈室，說：『弟子特地前來。』百丈懷海禪師說：『如果是這樣，那麼你以後不能辜負我。』有一天，百丈懷海禪師問黃檗希運禪師：『從哪裡回來？』黃檗希運禪師說：『從大雄山下，采蘑菇回來。』百丈懷海禪師說：『還看見老虎了嗎？』黃檗希運禪師就學老虎叫了一聲。百丈懷海禪師拿起斧頭作砍的姿勢。黃檗希運禪師就打了他一巴掌。百丈懷海禪師吟吟地笑著，就回到法堂上說：『大雄山下，有一隻大老虎，你們這些人，也要好好看住百丈老漢，今天親身捱了一口。』
【English Translation】 English version: He said he came from Dayun Temple in Yuezhou. Zushi (祖師, the Patriarch, referring to Mazu Daoyi, 709-788) said, 'What do you intend to do here?' He said, 'I came to seek the Buddha-dharma.' Zushi said, 'I have nothing here. What Buddha-dharma are you seeking? Why do you abandon your own treasure and run away from home?' He said, 'Which one is Huihai's (慧海, Wisdom Sea, referring to the speaker) treasure?' Zushi said, 'The one who is asking me now is your treasure. It is fully equipped and lacks nothing. It is free to use. Why seek externally?' Under the words of the Zushi, the master recognized his original mind by himself, not through perception, but through sudden enlightenment. He leaped for joy, bowed and thanked, and served for six years. Later, because his teacher who transmitted the precepts was old, he hurriedly returned to serve him. Then he concealed his talents and showed outward foolishness. He wrote a volume of 'Essentials for Sudden Enlightenment and Entering the Path,' which is the second generation of disciples under Nanyue Huairang (南嶽懷讓, 677-744). The praise says: 'Holding your own treasure, you still seek from others. One word points out, and application is free. Yuezhou has a large pearl, round and bright, with radiant light, shining everywhere, not falling into old ruts.'
The Transmission of Zen Master Huangbo Xiyun Zen Master Huangbo Xiyun (黃檗希運) of Hongzhou was a native of Fujian. He became a monk at Huangbo Mountain in his native state when he was young. His forehead was raised like a pearl, his voice was clear and melodious, and his aspirations were pure and simple. Later, he traveled to the capital and, inspired by others, went to visit Baizhang Huaihai (百丈懷海, 749-814). Baizhang asked, 'Where do you come from, so majestic and dignified?' The master said, 'Majestic and dignified, I come from Lingnan.' Baizhang said, 'What are you going to do, so majestic and dignified?' The master said, 'Majestic and dignified, I am not doing anything else.' Then he bowed. He asked, 'How is the ancestral vehicle transmitted from above indicated?' Baizhang was silent for a long time. The master said, 'It is not permissible to let the descendants cut off the transmission.' Baizhang said, 'I thought you were a promising person.' Then he got up and entered the abbot's room. The master followed him in and said, 'I have come especially.' Baizhang said, 'If so, then you must not let me down in the future.' One day, Baizhang asked the master, 'Where have you been?' The master said, 'Under the Great Hero Mountain (大雄山), gathering mushrooms.' Baizhang said, 'Did you see a tiger?' The master then made the sound of a tiger. Baizhang picked up an axe and made a chopping gesture. The master immediately slapped him. Baizhang smiled and returned to the Dharma hall, saying, 'Under the Great Hero Mountain, there is a big tiger. All of you must keep a good eye on the old man Baizhang. Today, I personally suffered a bite.'
裴相國鎮宛陵。一日請師至郡。以所解一篇示之。師接置於座。略不披閱。良久曰會么。裴曰未測。師曰。若恁么會得。猶較些子。若也形於紙墨。何有吾宗。裴乃贈以詩。有擬欲事師為弟子之句。自後請益。為說黃檗心要。自爾黃檗門風。盛于江表矣。是為南嶽下三世。贊曰。
大雄山下有一大蟲 哮吼一聲聞者耳聾 疾雷之機掣電之眼 西來門風從此太險
溈山祐禪師傳
潭州溈山靈祐禪師。福州長溪趙氏子。年十五出家。依本郡建善寺法常律師。剃髮于杭州龍興寺。究大小乘教。二十三。游江西。參百丈。一見許之入室。遂居參學之首。侍立次。丈問誰師曰某甲。丈曰。汝撥爐中。有火否。師撥之云。無火。丈躬起。深撥得少火。舉以示之曰。汝道無這個。聻。師由是發悟。禮謝。陳其所解。丈曰。此乃暫時岐路耳。經云。欲識佛性義。當觀時節因緣。時節既至。如迷忽悟。如忘忽憶。方省己物。不從他得。故祖師云。悟了同未悟。無心亦無法。祇是無虛妄。凡聖等心。本來心法。元是備足。汝今既爾。善自護持。師一日上堂云。老僧百年後。向山下檀越家。作一頭水牯牛。右脅下書五字曰。溈山僧某甲。當恁么時。喚作溈山僧。又是水牯牛。喚作水牯牛。又是溈山僧。畢竟喚作甚麼即
【現代漢語翻譯】 現代漢語譯本 裴休相國鎮守宛陵。一日，他邀請溈山靈祐禪師（溈山，地名；靈祐，禪師法號）到郡里，把自己理解的一篇文章拿給禪師看。禪師接過文章，放在座位上，略微沒有翻閱。過了很久，禪師問：『會么？』（理解了嗎？）裴休回答說：『未測。』（沒有領會。）禪師說：『若恁么會得，猶較些子。』（如果這樣理解，還算稍微好一點。）『若也形於紙墨，何有吾宗？』（如果拘泥於紙上的文字，又怎麼能領會我們禪宗的宗旨呢？）裴休於是贈送詩給禪師，詩中有『擬欲事師為弟子』（想要拜您為師做弟子）的句子。自那以後，裴休經常向禪師請教，禪師為他說《黃檗心要》。從此以後，黃檗宗的門風，在江表一帶盛行起來。溈山靈祐禪師是南嶽懷讓禪師門下的第三代傳人。 贊曰： 大雄山下有一大蟲，哮吼一聲聞者耳聾。疾雷之機掣電之眼，西來門風從此太險。 溈山祐禪師傳 潭州溈山靈祐禪師，是福州長溪趙氏的兒子。十五歲出家，依止本郡建善寺的法常律師。在杭州龍興寺剃度。研究大小乘佛教的教義。二十三歲時，遊歷江西，參拜百丈懷海禪師（百丈，地名；懷海，禪師法號）。百丈禪師一見靈祐禪師，就認可了他的資質，允許他進入內室，於是靈祐禪師就成為百丈禪師門下參學的首座弟子。一次，靈祐禪師侍立在百丈禪師身旁，百丈禪師問：『誰？』（你是誰？）靈祐禪師回答說：『某甲。』（我是某甲。）百丈禪師說：『汝撥爐中，有火否？』（你撥弄爐子，裡面有火嗎？）靈祐禪師撥弄了一下，說：『無火。』（沒有火。）百丈禪師親自起身，深深地撥弄爐子，得到一點火星，舉起來給靈祐禪師看，說：『汝道無這個，聻？』（你說沒有這個，是什麼意思？）靈祐禪師因此而開悟，向百丈禪師禮拜感謝，陳述自己所理解的道理。百丈禪師說：『此乃暫時岐路耳。』（這只是暫時的歧路而已。）『經云：欲識佛性義，當觀時節因緣。時節既至，如迷忽悟，如忘忽憶，方省己物，不從他得。』（經書上說：想要認識佛性的真義，應當觀察時節因緣。時節因緣一旦成熟，就像迷路的人忽然醒悟，就像遺忘的事情忽然回憶起來，這才明白自己的本性，不是從外在得到的。）『故祖師云：悟了同未悟，無心亦無法。祇是無虛妄，凡聖等心。本來心法，元是備足。汝今既爾，善自護持。』（所以祖師說：開悟了和沒有開悟一樣，無心也無法。只是沒有虛妄，凡人和聖人的心都是一樣的。本來心法，原本就是完備具足的。你現在既然已經開悟了，就要好好地守護它。） 靈祐禪師有一天上堂說法，說：『老僧百年後，向山下檀越家，作一頭水牯牛。右脅下書五字曰：溈山僧某甲。當恁么時，喚作溈山僧，又是水牯牛；喚作水牯牛，又是溈山僧。畢竟喚作甚麼即？』（老衲百年之後，會到山下的施主家，轉世成為一頭水牛。水牛的右邊肋下寫著五個字：『溈山僧某甲』。當那個時候，叫它是溈山僧，它又是水牛；叫它是水牛，它又是溈山僧。到底應該叫它什麼呢？）
【English Translation】 English version Prime Minister Pei Xiu was stationed in Wanling. One day, he invited Zen Master Lingyou of Weishan (Weishan: place name; Lingyou: Zen Master's Dharma name) to the prefecture and showed him an article he had interpreted. The Zen Master took the article, placed it on the seat, and did not read it through. After a long while, the Zen Master asked, 'Do you understand?' Pei Xiu replied, 'I have not grasped it.' The Zen Master said, 'If you understand it like this, it's still a little better. If you are attached to paper and ink, how can you grasp the essence of our Zen school?' Pei Xiu then presented a poem to the Zen Master, with the line 'Intending to serve you as a disciple.' From then on, Pei Xiu often sought advice from the Zen Master, who explained the Essentials of Huangbo to him. Since then, the style of the Huangbo school flourished in the Jiangbiao area. Zen Master Lingyou of Weishan was the third-generation descendant of Zen Master Huairang of Nanyue. A verse in praise: Beneath the Great Hero Mountain is a great beast, whose roar deafens those who hear it. With the speed of lightning and the eyes of lightning, the style of the Western Transmission is henceforth too dangerous. The Transmission of Zen Master You of Weishan Zen Master Lingyou of Weishan in Tanzhou was the son of the Zhao family of Changxi in Fuzhou. He left home at the age of fifteen and relied on the lawyer Fachang of Jianshan Temple in his prefecture. He was tonsured at Longxing Temple in Hangzhou. He studied the teachings of both the Mahayana and Hinayana Buddhist traditions. At the age of twenty-three, he traveled to Jiangxi and visited Zen Master Baizhang Huaihai (Baizhang: place name; Huaihai: Zen Master's Dharma name). Upon seeing Lingyou, Zen Master Baizhang recognized his potential and allowed him to enter his inner chamber, thus Lingyou became the leading disciple among those studying under Baizhang. Once, Lingyou was standing beside Zen Master Baizhang, who asked, 'Who?' Lingyou replied, 'Moujia.' (I am Moujia.) Zen Master Baizhang said, 'Do you stir the stove, is there fire?' Lingyou stirred it and said, 'No fire.' Zen Master Baizhang personally got up, stirred the stove deeply, obtained a little spark, and held it up to show Lingyou, saying, 'You say there is none of this, what do you mean?' Lingyou was enlightened by this, bowed and thanked Zen Master Baizhang, and explained his understanding. Zen Master Baizhang said, 'This is just a temporary fork in the road. The sutra says: If you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance. When the time and circumstance arrive, it is like suddenly awakening from confusion, like suddenly remembering what was forgotten, then you realize your own nature, which is not obtained from outside. Therefore, the patriarch said: Enlightenment is the same as non-enlightenment, no mind and no dharma. It is just without falsehood, the minds of ordinary people and sages are the same. The original mind-dharma is originally complete and sufficient. Now that you are enlightened, take good care of it.' One day, Zen Master Lingyou gave a Dharma talk, saying: 'After the old monk passes away in a hundred years, I will be reborn as a water buffalo in the house of a patron at the foot of the mountain. On the right flank of the water buffalo will be written five characters: 'Weishan Monk Moujia.' At that time, if you call it Weishan Monk, it is also a water buffalo; if you call it a water buffalo, it is also Weishan Monk. What should you call it after all?'
得。仰山出。禮拜而退。從此稱為溈仰宗。機緣甚多。是為南嶽下三世。贊曰。
百丈壁立來者望崖 惟師直入撥火心開 作水牯牛異類中行 仰山勘破父子家聲
圭峰密禪師傳
圭峰禪師。諱宗密。果州人。姓何氏。世業儒。憲宗元和二年。將赴貢舉。偶值遂州道圓禪師法席。味其道法。遂求披剃授具。一日隨眾僧。齋于府吏任灌家。居末座。以次授經。得圓覺十二章。誦未終軸感悟。歸告于圓。圓曰。此經諸佛授汝耳。汝當大弘圓頓之教。汝行矣。無滯一隅。遂辭去。謁荊南忠禪師洛陽照禪師。皆蒙印可。抵襄漢。因病僧付華嚴疏。即上都清涼觀大師之所撰也。覽之欣然曰。吾禪遇南宗。教逢圓覺。一言之下。心地開通。今復得此大法。吾其幸哉。遂講之。以未見清涼。乃以書遙敘門人之禮。清涼印曰。毗盧性海。與吾同遊者。舍汝其誰歟。轉輪真子。可以喻也。文宗詔入內。賜紫衣。帝累問法要。朝士歸慕。惟裴相休。深入堂奧。受教為外護。師以禪教學者互相非毀。乃著禪源詮。及圓覺華嚴金剛起信唯識法界觀行愿品諸經論疏鈔。及道場修證儀。凡九十餘卷。是為華嚴五祖。贊曰。
萬里封侯投筆而取 吾師一投直出生死 性海同遊真子之印 入法界門是稱亞聖
臨
【現代漢語翻譯】 現代漢語譯本 得。（仰山慧寂禪師）出來，禮拜後退下。從此（他的宗派）被稱為溈仰宗。他的機緣非常多，是為南嶽（懷讓禪師）下的第三代。（編者）讚頌說： 百丈（懷海禪師）的壁立千仞，來者望而卻步，只有仰山（慧寂禪師）直入，撥開火焰，心性開悟。 （仰山慧寂禪師）作為水牯牛，在異類中修行，仰山（慧寂禪師）勘破，父子（溈山靈佑禪師與仰山慧寂禪師）家風得以傳承。
圭峰密禪師傳
圭峰禪師，名宗密（大師），果州（今四川南充）人，姓何氏，世代以儒學為業。憲宗元和二年（807年），將要參加科舉考試。偶然遇到遂州（今四川遂寧）道圓禪師的法席，品味他的道法，於是請求剃度受戒。一日，跟隨眾僧，在府吏任灌家齋飯，坐在末座。依次傳授經典，得到《圓覺經》十二章，誦讀未完一卷就感悟了。回去告訴道圓禪師，道圓禪師說：『這部經是諸佛授予你的啊，你應該大力弘揚圓頓之教。你走吧，不要滯留在一個地方。』於是辭別離去，拜謁荊南忠禪師、洛陽照禪師，都得到他們的認可。到達襄漢（今湖北襄陽一帶），因為生病，僧人給了他《華嚴疏》，就是上都（長安）清涼觀大師（澄觀大師）所撰寫的。閱讀後欣然說：『我的禪與南宗（慧能禪宗）相遇，教義遇到《圓覺經》，一句話之下，心地開通。現在又得到這部大法，我真是幸運啊。』於是講解它。因為沒有見到清涼（澄觀大師），就用書信遙致門人之禮。清涼（澄觀大師）回信說：『毗盧（遮那佛）的性海，與我一同遨遊的，舍你還有誰呢？轉輪真子，可以用來比喻你啊。』文宗皇帝下詔入宮，賜予紫衣。皇帝多次詢問佛法要義，朝士們都歸心仰慕。只有裴休宰相，深入堂奧，接受教誨，作為外護。禪師因為禪學和教學的人互相誹謗，於是著寫《禪源詮》，以及《圓覺經》、《華嚴經》、《金剛經》、《起信論》、《唯識論》、《法界觀》、《行愿品》等經論疏鈔，以及道場修證儀，共九十餘卷，是為華嚴五祖。（編者）讚頌說： 萬里封侯，投筆從戎而取得，我的老師（宗密大師）一投（剃度），直接脫離生死。 性海同遊，真子之印，進入法界之門，可以稱為亞聖。
【English Translation】 English version Thereupon, Yangshan (Huiji) came forward, prostrated himself, and withdrew. From then on, his school was called the Weiyang School. He had many opportunities and was the third generation under Nanyue (Huairang). (Editor's) praise says: Baizhang's (Huaihai) cliff stands tall, causing those who come to look up in awe. Only the teacher (Yangshan) directly enters, parts the flames, and his mind opens. As a water buffalo, (Yangshan Huiji) practices in different categories. Yangshan (Huiji) discerned, and the family tradition of father and son (Weishan Lingyou and Yangshan Huiji) was passed down.
Biography of Zen Master Guifeng Mi
Zen Master Guifeng, named Zongmi, was from Guozhou (now Nanchong, Sichuan), with the surname He. His family had been engaged in Confucianism for generations. In the second year of the Yuanhe era of Emperor Xianzong (807 AD), he was about to take the imperial examination. He happened to encounter the Dharma assembly of Zen Master Daoyuan of Suizhou (now Suining, Sichuan), tasted his Dharma, and then requested to be tonsured and ordained. One day, he followed the monks to have a vegetarian meal at the home of the official Ren Guan, sitting in the last seat. The scriptures were passed down in order, and he obtained the twelve chapters of the 'Perfect Enlightenment Sutra'. He was enlightened before he finished reciting one scroll. He went back and told Zen Master Daoyuan, who said: 'This sutra was given to you by all the Buddhas. You should vigorously promote the perfect and sudden teaching. Go, do not stay in one place.' So he bid farewell and left, visiting Zen Master Zhong of Jingnan and Zen Master Zhao of Luoyang, both of whom approved of him. When he arrived in Xianghan (the area around Xiangyang, Hubei), because of illness, a monk gave him the 'Huayan Commentary', which was written by the Great Master of Qingliang Temple (Chengguan) in Shangdu (Chang'an). After reading it, he happily said: 'My Zen has met the Southern School (Huineng's Zen School), and the teachings have met the 'Perfect Enlightenment Sutra'. With one word, my mind has opened. Now I have obtained this great Dharma, I am truly fortunate.' So he lectured on it. Because he had not seen Qingliang (Chengguan), he sent a letter remotely to pay his respects as a disciple. Qingliang (Chengguan) replied: 'The nature sea of Vairocana, who else but you can travel with me? The true son of the wheel-turning king can be used to describe you.' Emperor Wenzong issued an edict to enter the palace and bestowed a purple robe. The emperor repeatedly asked about the essentials of the Dharma, and the court officials all admired him. Only Prime Minister Pei Xiu deeply entered the hall and received teachings as an external protector. The Zen master, because those who studied Zen and teaching slandered each other, wrote 'Chan Source Explanation', as well as commentaries on the 'Perfect Enlightenment Sutra', 'Huayan Sutra', 'Diamond Sutra', 'Awakening of Faith', 'Consciousness-Only', 'Dharmadhatu Observation', 'Conduct and Vows', and other scriptures and treatises, as well as the ritual of practice and realization in the dojo, totaling more than ninety volumes, making him the fifth patriarch of the Huayan School. (Editor's) praise says: To be enfeoffed as a marquis for ten thousand miles, he threw down his pen and joined the army to obtain it, but my teacher (Zongmi) threw (tonsure) directly out of life and death. Traveling together in the sea of nature, the seal of the true son, entering the gate of the Dharmadhatu, can be called a sub-sage.
濟義玄禪師傳
鎮州臨濟義玄禪師。曹州邢氏子。幼負出塵之志。及落髮授具。初參黃檗。問如何是佛法的的大意。問聲未絕。檗便打。如此三度問。三度痛打。師不契。遂辭去。檗曰。不須他去。只往高安灘頭。參大愚。必為汝說。師到大愚處。愚曰。甚處來。師曰。黃檗來。愚曰。黃檗有何言句。師曰。某甲三度問佛法的的大意。三度被打。不知某甲有過無過。愚曰。黃檗恁么老婆心切。為汝得徹。因更來這裡問。有過無過。師于言下大悟。乃曰。元來黃檗佛法無多子。愚搊住曰。這尿床鬼子。適來道有過無過。如今卻道。黃檗佛法無多子。你見個甚麼道理。速道速道。師于大愚脅下。筑三拳。愚拓開曰。汝師黃檗。非幹我事。師辭回黃檗。檗見便曰。這漢來來去去。有甚了期。師曰。只為婆心太切。檗曰。甚處去來。師曰。昨蒙指示。往參大愚。去來。檗曰。大愚有何言句。師舉前話。檗曰。大愚老漢饒舌。待來痛與一頓。師曰。說甚待來。即今便打。隨後便掌。檗曰。這風顛漢。來這裡。捋虎鬚。師便喝。檗喚侍者。引這風顛漢。參堂去。從此禪宗機鋒迅捷。自師始。為臨濟宗南嶽下四世。贊曰。
黃檗師子爪牙才露 大愚之機如鷹拿兔 脅下三拳腮邊一掌 適犯其鋒非為粗莽
洞山
【現代漢語翻譯】 現代漢語譯本 濟義玄禪師傳
鎮州的臨濟義玄禪師，是曹州邢氏的兒子。他從小就懷有超脫塵世的志向。等到剃度受戒后，最初參拜黃檗（指黃檗希運禪師）。他問：『如何是佛法的大意？』話音未落，黃檗就打。像這樣問了三次，被打三次。禪師沒有領悟，於是告辭離去。黃檗說：『不必去別處，只去高安灘頭，參拜大愚（指大愚禪師），他一定會為你解說。』禪師到了大愚處，大愚問：『從哪裡來？』禪師說：『從黃檗來。』大愚問：『黃檗有什麼言語？』禪師說：『我三次問佛法的大意，三次被打，不知道我有沒有過錯。』大愚說：『黃檗如此婆心切切，為你徹底開悟，因此你又來這裡問有沒有過錯。』禪師在言下大悟，於是說：『原來黃檗佛法沒有多少東西。』大愚抓住他說：『你這尿床鬼子，剛才還說有沒有過錯，現在卻說黃檗佛法沒有多少東西，你見到了什麼道理？快說快說！』禪師在大愚脅下打了三拳。大愚推開他說：『你的老師是黃檗，與我無關。』禪師告辭回到黃檗處，黃檗見到便說：『這人來來去去，有什麼了結？』禪師說：『只因爲婆心太切。』黃檗問：『去哪裡了？』禪師說：『昨天蒙您指示，去參拜了大愚，回來了。』黃檗問：『大愚有什麼言語？』禪師舉了之前的話。黃檗說：『大愚老漢饒舌，等他來痛打一頓。』禪師說：『說什麼等他來，現在就打。』隨後便打了一掌。黃檗說：『這瘋癲漢，來這裡捋虎鬚。』禪師便喝了一聲。黃檗叫侍者：『帶這瘋癲漢，去參堂。』從此禪宗機鋒迅捷，從臨濟禪師開始。為臨濟宗南嶽下四世。贊曰：
黃檗師子爪牙才露， 大愚之機如鷹拿兔。 脅下三拳腮邊一掌， 適犯其鋒非為粗莽。
洞山
【English Translation】 English version The Biography of Zen Master Ji Yixuan
Zen Master Linji Yixuan of Zhenzhou was the son of the Xing family of Caozhou. From a young age, he harbored aspirations to transcend the mundane world. After being tonsured and receiving the precepts, he initially visited Huangbo (referring to Zen Master Huangbo Xiyun). He asked: 'What is the great meaning of the Buddha-dharma?' Before the question was finished, Huangbo struck him. He asked three times in this manner, and was struck three times. The Zen Master did not attain enlightenment, so he took his leave. Huangbo said: 'There is no need for him to go elsewhere. Just go to Gao'an Beach and visit Dayu (referring to Dayu Zen Master). He will surely explain it to you.' When the Zen Master arrived at Dayu's place, Dayu asked: 'Where do you come from?' The Zen Master said: 'From Huangbo.' Dayu asked: 'What words does Huangbo have?' The Zen Master said: 'I asked three times about the great meaning of the Buddha-dharma, and was struck three times. I do not know whether I was at fault or not.' Dayu said: 'Huangbo is so full of grandmotherly concern, doing everything to help you thoroughly understand, and yet you come here to ask whether you were at fault or not.' The Zen Master had a great enlightenment upon hearing these words, and then said: 'So it turns out that Huangbo's Buddha-dharma doesn't have much to it.' Dayu grabbed him and said: 'You bed-wetting devil! Just now you were saying whether you were at fault or not, and now you say that Huangbo's Buddha-dharma doesn't have much to it. What principle have you seen? Speak quickly, speak quickly!' The Zen Master struck Dayu three times under the ribs. Dayu pushed him away and said: 'Your teacher is Huangbo; it is none of my business.' The Zen Master took his leave and returned to Huangbo's place. When Huangbo saw him, he said: 'This fellow comes and goes; when will there be an end?' The Zen Master said: 'It is only because of your excessive grandmotherly concern.' Huangbo asked: 'Where did you go?' The Zen Master said: 'Yesterday I received your instructions and went to visit Dayu, and now I have returned.' Huangbo asked: 'What words did Dayu have?' The Zen Master recounted what had happened earlier. Huangbo said: 'That old man Dayu is too talkative; when he comes, I will give him a good beating.' The Zen Master said: 'What are you talking about, waiting for him to come? I'll strike you right now!' Then he immediately slapped him. Huangbo said: 'This crazy fellow comes here to stroke the tiger's whiskers!' The Zen Master then shouted. Huangbo called to the attendant: 'Take this crazy fellow to the meditation hall.' From this point on, the Zen school's critical exchanges became swift and sharp, starting with Zen Master Linji. He was the fourth generation descendant of Nanyue in the Linji school. A eulogy says:
Huangbo's lion cub reveals its claws and teeth, Dayu's strategy is like an eagle seizing a rabbit. Three punches under the ribs, a slap on the cheek, To meet his sharp edge is not reckless or crude.
Dongshan
價禪師傳
瑞州洞山良價悟本禪師。會稽俞氏子。幼歲出家。從師念心經。至無眼耳鼻舌身意處。忽以手捫面。問師曰。某甲有眼耳鼻舌等。何故經言無。其師駭然。異之曰。吾非汝師。即指往五泄山。禮默禪師披剃。年二十遊方。初參溈山。舉忠師無情說法話請益。溈為開示。不契。乃指往參云巖。師遂辭。徑造云巖。舉前話。問無情說法。該何教典。巖云。豈不見彌陀經云。水鳥樹林悉皆唸佛念法。師於此有省。乃述偈曰。也太奇也太奇。無情說法不思議。若將耳聽終難會。眼處聞時方得知。師參久。一日辭巖問曰。百年後忽有問。還描得師真否。如何抵對。巖良久云。只這是。師沉吟。巖曰。價阇黎承當個事。大須審細。師猶涉疑。后因過水睹影。大悟前旨。有偈曰。切忌從他覓。迢迢與我疏。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須恁么會。方始契如如。厥後盛化于豫章高安之洞山。權開五位。善接三根。大闡一音。廣弘萬品。橫抽寶劍。剪諸見之稠林。妙葉弘通。截萬端之穿鑿。又得曹山深明的旨。妙唱嘉猷。道合君臣。偏正回互。於是天下共推為曹洞宗。是為青原下四世。贊曰。
本來面目一摸便見 無情說法似乎還欠 既見云巖掀翻窠臼 過水睹影方始通透
【現代漢語翻譯】 現代漢語譯本 洞山良價（Dongshan Liangjie）禪師，俗姓俞，是瑞州（Ruizhou）洞山（Dongshan）人。他年幼時出家，跟隨師父唸誦《心經》。當唸到『無眼耳鼻舌身意』時，他忽然用手觸控自己的面部，問師父說：『弟子明明有眼耳鼻舌等，為何經文卻說沒有？』他的師父非常驚訝，認為他與衆不同，說：『我不是你的老師。』隨即指示他前往五泄山（Wuxie Mountain），拜默（Mo）禪師剃度。二十歲時開始遊歷四方，最初參訪溈山（Weishan），舉出忠（Zhong）禪師『無情說法』的話語請教。溈山為他開示，但他並不領會。於是溈山指示他前往參訪云巖（Yunyan）。良價於是告辭溈山，直接前往云巖，舉出之前的話，問『無情說法』出自哪部經典。云巖說：『難道你沒看見《阿彌陀經》（Amitabha Sutra）上說，水鳥樹林，都念佛念法？』良價禪師於此有所領悟，於是作偈說：『也太奇，也太奇，無情說法不思議。若將耳聽終難會，眼處聞時方得知。』良價禪師在云巖處參學很久。一日，他向云巖告辭，問道：『百年之後，如果有人問，還能描繪出師父的真容嗎？該如何回答？』云巖沉默良久，說：『只這是。』良價禪師沉吟不語。云巖說：『價（Jia）阇黎（Ajari），承擔這件事，必須非常仔細。』良價禪師仍然心存疑惑。後來，因為過河時看到自己的影子，才徹底領悟了之前的旨意，作偈說：『切忌從他覓，迢迢與我疏。我今獨自往，處處得逢渠。渠今正是我，我今不是渠。應須恁么會，方始契如如。』之後，良價禪師在豫章（Yuzhang）高安（Gaoan）的洞山（Dongshan）弘揚佛法，權巧地開示五位（Five Ranks），善於接引上、中、下三種根器的人，廣為闡述一音（One Sound），廣泛地弘揚萬法。他橫起智慧之劍，斬斷各種知見的稠林，他的精妙教義弘揚流通，截斷各種穿鑿附會的言論。他又得到曹山（Caoshan）深明（Shenming）的宗旨，美妙地唱出嘉言懿行，他的道與君臣之道相合，偏正相互回互。於是天下人都推崇他為曹洞宗（Caodong School）。他是青原（Qingyuan）下第四世。 贊曰： 『本來面目一摸便見，無情說法似乎還欠。既見云巖掀翻窠臼，過水睹影方始通透。』
【English Translation】 English version Dongshan Liangjie (Zen master Liangjie of Dongshan), whose secular surname was Yu, was a native of Dongshan in Ruizhou. He left home at a young age and followed his teacher in reciting the Heart Sutra. When he reached the part about 'no eye, ear, nose, tongue, body, or mind,' he suddenly touched his face with his hand and asked his teacher, 'I clearly have eyes, ears, nose, tongue, etc., so why does the sutra say there are none?' His teacher was very surprised and considered him extraordinary, saying, 'I am not your teacher.' He then directed him to Wuxie Mountain to be tonsured by Zen master Mo. At the age of twenty, he began to travel around, first visiting Weishan and raising the issue of Zen master Zhong's 'insentient beings expounding the Dharma' for instruction. Weishan explained it to him, but he did not understand. So Weishan directed him to visit Yunyan. Liangjie then bid farewell to Weishan and went directly to Yunyan, raising the previous issue and asking which scripture the 'insentient beings expounding the Dharma' came from. Yunyan said, 'Haven't you seen that the Amitabha Sutra says that water birds and trees all recite the Buddha and the Dharma?' Zen master Liangjie had some understanding of this, so he composed a verse saying, 'How wondrous, how wondrous, insentient beings expounding the Dharma is inconceivable. If you try to hear with your ears, you will never understand. Only when you hear with your eyes can you know.' Zen master Liangjie studied with Yunyan for a long time. One day, he bid farewell to Yunyan and asked, 'A hundred years from now, if someone asks, can you still depict the true appearance of the master? How should I answer?' Yunyan was silent for a long time and said, 'Just this.' Zen master Liangjie was silent. Yunyan said, 'Ajari Jia, taking on this matter requires great care.' Zen master Liangjie still had doubts in his mind. Later, because he saw his shadow while crossing a river, he completely understood the previous meaning and composed a verse saying, 'Be sure not to seek from others, for it will only distance you from me. Now I go alone, and everywhere I meet him. He is now me, and I am not him. You must understand it this way to be in accord with Suchness.' After that, Zen master Liangjie promoted the Dharma at Dongshan in Gaoan, Yuzhang, skillfully expounding the Five Ranks, and was good at guiding people of the three capacities (superior, medium, and inferior). He widely expounded the One Sound and extensively promoted the myriad dharmas. He raised the sword of wisdom, cutting through the dense forest of various views. His exquisite teachings were promoted and circulated, cutting off all kinds of far-fetched arguments. He also obtained the profound meaning of Caoshan, beautifully singing the good words and deeds. His Dao was in accordance with the Dao of the ruler and his ministers, with the partial and the complete mutually interacting. Therefore, the world all revered him as the Caodong School. He was the fourth generation after Qingyuan. Eulogy says: 'The original face is seen with a single touch, the insentient beings expounding the Dharma seems to still be lacking. Having seen Yunyan overturn the old ways, seeing the shadow in the water finally brings thorough understanding.'
曹山寂禪師傳
撫州曹山本寂禪師。莆田黃氏子。少業儒。年十九。出家登戒。尋謁洞山。山問。阇黎名甚麼。師云本寂。山云。那個聻。師云。不名本寂。山深器之。自此入室。盤桓數載。山密授洞上宗旨。遂辭去。往曹溪禮祖塔。回宜黃。眾請開法。師志慕六祖。遂以所住之山名曹。法席大興。學者云萃。洞上之宗。至師為盛。師因僧問五位君臣旨訣。師曰。正位即空界。本來無物。偏位即色界。有萬象形。正中偏者。背理就事。偏中正者。舍事入理。兼帶者。理事混融。冥應眾緣。不墮諸有。非染非凈。非正非偏。故曰虛玄大道。無著真宗。從上先德。推此一位。最妙最玄。當詳審辨明。君為正位。臣為偏位。臣向君是偏中正。君視臣是正中偏。君臣道合。是兼帶語。師又曰。以君臣偏正言者。不欲犯中。故臣稱君。不敢斥言。是也。此吾法宗要。乃作偈曰。學者先須識自宗。莫將真際雜頑空。妙明體盡知傷觸。力在逢緣不借中。出語直教燒不著。潛行須與古人同。無身有事超岐路。無事無身落始終。故應機之際。語忌十成機。貴回互。此曹洞宗旨也。為青原下五世。贊曰。
越格之資不存名跡 超方之眼一見便識 五位虛玄宗旨綿密 是故至今猶黑似漆
鳥窠道林禪師傳
杭州
【現代漢語翻譯】 現代漢語譯本
曹山寂禪師傳
撫州曹山本寂禪師，是莆田黃家的兒子。年少時學習儒學。十九歲時，出家受戒。之後拜訪洞山良價禪師（807-869）。洞山問：『你叫什麼名字？』曹山回答：『本寂。』洞山說：『哪個是本寂？』曹山說：『不叫本寂。』洞山對他非常器重。從此進入洞山的房間，住了幾年。洞山秘密地傳授了洞山宗的宗旨給他，於是曹山告辭離去。前往曹溪禮拜六祖慧能的塔。回到宜黃后，眾人請他開法。曹山仰慕六祖慧能，於是用他所住的山命名為曹山，法席非常興盛，學者雲集。洞山宗到曹山這裡最為興盛。曹山因為有僧人問五位君臣的旨訣，曹山說：『正位即是空界，本來什麼都沒有。偏位即是**，有萬象的形狀。正中偏，是背離理而順應事。偏中正，是捨棄事而入于理。兼帶，是理事混融，暗中應和各種因緣，不落入各種有，非染非凈，非正非偏。所以說虛玄大道，無著真宗。從前的先德，推崇這一位，最為微妙玄奧，應當詳細審辨明白。君為正位，臣為偏位。臣向君是偏中正，君視臣是正中偏。君臣道合，是兼帶語。』曹山又說：『用君臣偏正來說，是不想冒犯中，所以臣稱君，不敢直接說，就是這個意思。這是我法宗的要旨。』於是作偈說：『學者首先要認識自己的宗，不要把真際和頑空混雜。妙明之體窮盡時要知道傷觸，力量在於逢緣不借中。說出的話要直接到燒不著，潛行要和古人相同。無身有事超越岐路，無事無身落入始終。』所以應機的時侯，說話要避免十成，貴在回互。這就是曹洞宗的宗旨。是青原行思禪師（？-740）下五世。
贊曰：
越格的資質不留下名跡，超方的眼光一見就能認識。五位虛玄的宗旨綿密，所以至今仍然黑得像漆。
鳥窠道林禪師傳
杭州 English version
Transmission of Zen Master Caoshan Benji
Zen Master Caoshan Benji of Fuzhou was a son of the Huang family of Putian. In his youth, he studied Confucianism. At the age of nineteen, he left home and received the precepts. Later, he visited Zen Master Dongshan Liangjie (807-869). Dongshan asked, 'What is your name, Ajari?' Caoshan replied, 'Benji.' Dongshan said, 'Which one is Benji?' Caoshan said, 'Not named Benji.' Dongshan greatly valued him. From then on, he entered Dongshan's room and stayed for several years. Dongshan secretly transmitted the principles of the Dongshan school to him, and then Caoshan bid farewell and left. He went to Cao溪 to pay homage to the pagoda of the Sixth Patriarch Huineng. After returning to Yihuang, the people invited him to open the Dharma. Caoshan admired the Sixth Patriarch Huineng, so he named the mountain where he lived Caoshan, and the Dharma seat flourished greatly, with scholars gathering like clouds. The Dongshan school flourished most at Caoshan. Because a monk asked about the essential principles of the five positions of ruler and minister, Caoshan said, 'The correct position is the realm of emptiness, where there is originally nothing. The biased position is **, where there are forms of all phenomena. Correctness within bias is turning away from principle and conforming to affairs. Bias within correctness is abandoning affairs and entering into principle. Combination is the blending of principle and affairs, responding secretly to all conditions, not falling into all existences, neither defiled nor pure, neither correct nor biased. Therefore, it is called the Mysterious Great Way, the True Sect without Attachment. The former virtuous ones praised this position as the most subtle and profound, and it should be carefully examined and understood. The ruler is the correct position, and the minister is the biased position. The minister facing the ruler is correctness within bias, and the ruler viewing the minister is bias within correctness. The harmony of the ruler and minister is a combined statement.' Caoshan also said, 'Using the ruler and minister's bias and correctness to speak is to avoid offending the center, so the minister calls the ruler and dares not speak directly, that is the meaning. This is the essence of my Dharma school.' So he composed a verse saying: 'The student must first recognize his own school, do not mix the true reality with stubborn emptiness. When the subtle and bright body is exhausted, know the injury and touch, the power lies in meeting conditions without borrowing the center. The words spoken should be so direct that they cannot be burned, the hidden actions must be the same as the ancients. Without a body, there are affairs that transcend the crossroads, without affairs, without a body, falling into the beginning and the end.' Therefore, when responding to the occasion, speech should avoid being completely complete, and reciprocity is valued. This is the principle of the Caodong school. He was the fifth generation after Qingyuan Xingsi (?-740).
Praise:
The talent that transcends the standard does not leave a trace, the eye that surpasses the square recognizes it at first sight. The five positions of mysterious principles are meticulous, so even today they are still as black as lacquer.
Transmission of Zen Master Niaoke Daolin
Hangzhou
【English Translation】 Transmission of Zen Master Caoshan Benji
Zen Master Caoshan Benji of Fuzhou. He was a son of the Huang family of Putian. In his youth, he studied Confucianism. At the age of nineteen, he left home and received the precepts. Later, he visited Dongshan. Dongshan asked, 'What is your name, Ajari?' The Master said, 'Benji.' Dongshan said, 'Which one?' The Master said, 'Not named Benji.' Dongshan deeply valued him. From then on, he entered the room and stayed for several years. Dongshan secretly transmitted the principles of the Dongshan school. Then he left. He went to Cao溪 to pay homage to the ancestral pagoda. After returning to Yihuang, the people invited him to open the Dharma. The Master admired the Sixth Patriarch, so he named the mountain where he lived Cao. The Dharma seat flourished greatly, and scholars gathered like clouds. The Dongshan school flourished most with the Master. Because a monk asked about the essential principles of the five positions of ruler and minister, the Master said, 'The correct position is the realm of emptiness, where there is originally nothing. The biased position is **, where there are forms of all phenomena. Correctness within bias is turning away from principle and conforming to affairs. Bias within correctness is abandoning affairs and entering into principle. Combination is the blending of principle and affairs, responding secretly to all conditions, not falling into all existences, neither defiled nor pure, neither correct nor biased. Therefore, it is called the Mysterious Great Way, the True Sect without Attachment. The former virtuous ones praised this position as the most subtle and profound, and it should be carefully examined and understood. The ruler is the correct position, and the minister is the biased position. The minister facing the ruler is correctness within bias, and the ruler viewing the minister is bias within correctness. The harmony of the ruler and minister is a combined statement.' The Master also said, 'Using the ruler and minister's bias and correctness to speak is to avoid offending the center, so the minister calls the ruler and dares not speak directly, that is the meaning. This is the essence of my Dharma school.' So he composed a verse saying: 'The student must first recognize his own school, do not mix the true reality with stubborn emptiness. When the subtle and bright body is exhausted, know the injury and touch, the power lies in meeting conditions without borrowing the center. The words spoken should be so direct that they cannot be burned, the hidden actions must be the same as the ancients. Without a body, there are affairs that transcend the crossroads, without affairs, without a body, falling into the beginning and the end.' Therefore, when responding to the occasion, speech should avoid being completely complete, and reciprocity is valued. This is the principle of the Caodong school. He was the fifth generation after Qingyuan.
Praise:
The talent that transcends the standard does not leave a trace, the eye that surpasses the square recognizes it at first sight. The five positions of mysterious principles are meticulous, so even today they are still as black as lacquer.
Transmission of Zen Master Niaoke Daolin
Hangzhou
鳥窠道林禪師。本郡富陽人也。姓潘氏。母朱氏。夢日光入口。因而有娠。及誕異香滿室。遂名香光。九歲出家。二十一于荊州果愿寺授具。后詣長安西明寺復理法師。學華嚴經起信論。理示以真妄頌。俾修禪那。師問曰。初云何觀。云何用心。理久而無言。師三禮而退。后南歸。參徑山國一禪師。發明心地。因見秦望山有長松。枝葉繁茂。盤屈如蓋。遂棲止其上。故時人謂之鳥窠禪師。白居易侍郎。出守茲郡。因入山謁師。問曰。禪師住處甚危險。師曰。太守危險尤甚。白曰。弟子位鎮江山。何險之有。師曰。薪火相交。識性不停。得非險乎。又問。如何是佛法大意。師曰。諸惡莫作。眾善奉行。白曰。三歲孩兒。也解恁么道。師曰。三歲孩兒雖道得。八十翁翁行不得。白作禮而退。是為四祖下旁出第八世。贊曰。
乘日光來依自性住 故才出頭天然妙悟 巢居長松人道是險 但看他人不自簡點
雪峰存禪師傳
福州雪峰義存禪師。泉州曾氏子。家世奉佛。師生惡茹葷。于襁褓中。聞鐘梵之聲。或見幡花設像。為之動容。年十二。從其父游莆田玉澗寺。見慶玄律師。遽拜曰。我師也。遂留侍焉。落髮授具。久歷禪會。參德山。問從上宗乘學人。還有分也無。山打一棒曰。道甚麼。曰不會。至
【現代漢語翻譯】 現代漢語譯本： 鳥窠道林禪師，是本郡富陽人，姓潘，母親朱氏夢見日光進入口中，因此懷孕。出生時異香充滿房間，於是取名為香光。九歲出家，二十一歲在荊州果愿寺受具足戒。後來到長安西明寺拜見覆理法師，學習《華嚴經》、《起信論》。復理法師用《真妄頌》開示他，讓他修習禪定。禪師問道：『最初應該如何觀照？如何用心？』復理法師沉默很久沒有說話。禪師三次頂禮後退下。後來南歸，參拜徑山國一禪師，開悟心地。因為看見秦望山有一棵高大的松樹，枝葉繁茂，盤旋彎曲像傘蓋，於是棲息在樹上，所以當時的人稱他為鳥窠禪師。 白居易侍郎，出任本郡太守，因此入山拜訪禪師，問道：『禪師住的地方很危險。』禪師說：『太守的危險更加嚴重。』白居易說：『我身居要職，鎮守江山，有什麼危險呢？』禪師說：『薪柴火焰相互交織，識性不停留，這難道不是危險嗎？』又問：『什麼是佛法的大意？』禪師說：『諸惡莫作，眾善奉行。』白居易說：『三歲小孩也懂得這麼說。』禪師說：『三歲小孩雖然說得出，八十歲老翁卻做不到。』白居易行禮後退下。這是四祖道信（602-657）門下旁出的第八世。 贊曰： 乘著日光而來，安住于自性之中，所以才一出頭，就自然妙悟。 在長松樹上築巢居住，人們說這是危險，但看看別人卻不自我反省。 雪峰義存禪師傳 福州雪峰義存禪師，是泉州曾氏的兒子，家世代信奉佛教。禪師生來就不吃葷腥，還在襁褓中，聽到鐘聲梵唄的聲音，或者看到幡花供奉佛像，就會感動。十二歲時，跟隨父親遊覽莆田玉澗寺，見到慶玄律師，立刻跪拜說：『這是我的老師。』於是留下來侍奉他，剃度受戒。長期在各個禪寺參學，參拜德山宣鑒（782-865），問道：『向上宗乘（指禪宗）的學人，還有份嗎？』德山宣鑒打了他一棒，說：『說什麼？』禪師說：『不會。』直到
【English Translation】 English version: Zen Master Niaoke Daolin (Bird's Nest Daolin) was a native of Fuyang in this prefecture, with the surname Pan. His mother, Zhu, dreamed of sunlight entering her mouth, and as a result, she became pregnant. When he was born, the room was filled with an extraordinary fragrance, so he was named Xiangguang (Fragrant Light). He left home at the age of nine and received full ordination at Guoyuan Temple in Jingzhou at the age of twenty-one. Later, he went to Ximing Temple in Chang'an to study with Dharma Master Fuli, learning the Huayan Sutra (Flower Garland Sutra) and the Awakening of Faith. Fuli instructed him with the Song of True and False, urging him to cultivate dhyana (禪那, meditation). The Master asked, 'How should one contemplate initially? How should one use the mind?' Fuli remained silent for a long time. The Master bowed three times and withdrew. Later, he returned south and visited Zen Master Guoyi of Jingshan, where he awakened to his mind-ground. Because he saw a tall pine tree on Qinwang Mountain with lush branches that coiled like a canopy, he dwelled on it, so people at the time called him Zen Master Niaoke (Bird's Nest). Vice Minister Bai Juyi, serving as the prefect of this prefecture, entered the mountain to visit the Master and asked, 'Zen Master, your dwelling place is very dangerous.' The Master said, 'The prefect's danger is even greater.' Bai Juyi said, 'I hold an important position, guarding the country, what danger is there?' The Master said, 'Fuel and fire intermingle, the consciousness does not stop, is this not dangerous?' He also asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'Cease all evil, practice all good.' Bai Juyi said, 'A three-year-old child also understands how to say that.' The Master said, 'Although a three-year-old child can say it, an eighty-year-old man cannot do it.' Bai Juyi bowed and withdrew. He was the eighth generation branching out from the Fourth Patriarch Daoxin (道信, 602-657). Eulogy: Riding the sunlight to come, dwelling in the self-nature, so as soon as he appears, he naturally has wonderful enlightenment. Building a nest and living on a tall pine tree, people say this is dangerous, but look at others and do not examine themselves. Transmission of Zen Master Xuefeng Yicun Zen Master Xuefeng Yicun of Fuzhou was the son of the Zeng family of Quanzhou. His family had been devoted to Buddhism for generations. The Master was born averse to eating meat. In his swaddling clothes, when he heard the sound of bells and chanting, or saw banners, flowers, and images, he was moved. At the age of twelve, he followed his father to visit Yujian Temple in Putian, where he saw Vinaya Master Qingxuan and immediately bowed, saying, 'This is my teacher.' So he stayed to serve him, shaved his head, and received ordination. He studied at various Zen monasteries for a long time, visiting Deshan Xuanjian (德山宣鑑, 782-865) and asked, 'Do students of the Upward Vehicle (referring to Zen Buddhism) have a share?' Deshan Xuanjian struck him with a stick, saying, 'What are you saying?' The Master said, 'I don't understand.' Until
明日請益。山曰。我宗無語句。實無一法與人。師因此有省。巖頭聞之曰。德山老人。一條脊樑。骨硬似鐵。拗不折。然雖如此。于唱教門中。猶較些子。師與巖頭同參。深得切磋之力。師與頭同辭德山。山問。甚麼處去。頭曰。暫辭和尚下山去。山曰。子他後作么生。頭曰不忘。山曰。子憑何有此說。頭曰。豈不聞智過於師。方可傳授。智與師齊。減師半德。山曰。如是如是。當善護持。師同禮拜而退。后回閩中。開法于雪峰。常教學人危坐如枯木杌。時號為枯木堂。后出雲門法眼二宗。青原下五世。贊曰。
熟處難忘蔬筍習氣 鐘梵經聲聞之心醉 師棒如龍友嘴如鐵 故此出身自然超越
附錄雲門偃禪師贊(嗣法雪峰)
才見睦州閉門推出 挨身一拶頓折一足 從此轉身蓋天蓋地 雪峰未見早已心契
法眼益禪師贊(嗣法羅漢桂琛。琛嗣玄沙師備。備嗣雪峰)
一切現成了無顧佇 萬象之中堂堂獨露 一味平懷目前即是 才落思惟便落第二
八十八祖傳贊卷之三 卍新續藏第 86 冊 No. 1608 八十八祖道影傳贊
八十八祖傳贊卷之四
匡廬憨山釋 德清 述
秀水寓公 高承埏 補
嘉興上士 錢應金 較
【現代漢語翻譯】 現代漢語譯本 第二天，（雪峰義存）禪師請德山宣鑒（含義不明）禪師開示。德山說：『我宗門下沒有語句，實際上沒有一法可以給人。』禪師因此有所領悟。巖頭全豁（含義不明）禪師聽聞此事後說：『德山老人的脊樑骨硬得像鐵一樣，怎麼也拗不斷。』雖然如此，在唱導教化方面，還是稍微遜色一些。禪師與巖頭一同參學，深受切磋之益。禪師與巖頭一同告別德山，德山問：『你們要去哪裡？』巖頭說：『暫時告別和尚下山去。』德山說：『你以後會怎麼樣？』巖頭說：『不會忘記（所學）。』德山說：『你憑什麼這麼說？』巖頭說：『難道沒聽說過智慧超過老師，才可以傳授；智慧與老師相等，就減少了老師一半的德行。』德山說：『是這樣，是這樣，應當好好守護保持。』禪師與巖頭一同禮拜後退下。後來回到閩中，在雪峰山開創道場。常常教導學人危坐如枯木樁。當時號為枯木堂。後來出了雲門宗和法眼宗，是青原行思（含義不明）禪師門下的第五代傳人。讚頌說： 『熟悉的地方難以忘記蔬菜的習氣，鐘聲梵唄經聲使聞者心醉。 禪師的棒喝如龍，道友的嘴如鐵，因此出身自然超越。』
附錄雲門文偃（含義不明）禪師贊（嗣法雪峰義存）： 『剛見到睦州陳尊宿（含義不明）就閉門推出，貼身一拶就折斷了一隻腳。 從此轉身蓋天蓋地，雪峰義存未曾見面早已心領神會。』
法眼文益（含義不明）禪師贊（嗣法羅漢桂琛（含義不明），桂琛嗣法玄沙師備（含義不明），師備嗣法雪峰義存）： 『一切現成，了無顧慮遲疑，萬象之中，堂堂地獨自顯露。 一味平等，當下就是，才落入思惟，便落入第二義。』
《八十八祖傳贊卷之三》 卍新續藏第86冊No.1608《八十八祖道影傳贊》
《八十八祖傳贊卷之四》 匡廬憨山釋德清（含義不明）述 秀水寓公高承埏（含義不明）補 嘉興上士錢應金（含義不明）較
【English Translation】 English version The next day, Chan Master Xuefeng Yicun sought instruction from Chan Master Deshan Xuanjian. Deshan said, 'In my school, there are no words or phrases; in reality, there is not a single dharma to give to others.' Because of this, the Chan Master had an awakening. Chan Master Yantou Quanhuo, upon hearing of this, said, 'Old Man Deshan's spine is as hard as iron, impossible to break.' However, even so, in the matter of preaching and teaching, he is still somewhat lacking. The Chan Master and Yantou studied together, benefiting greatly from their mutual discussions. The Chan Master and Yantou bid farewell to Deshan together. Deshan asked, 'Where are you going?' Yantou said, 'Temporarily taking leave of the Abbot to go down the mountain.' Deshan said, 'What will you do in the future?' Yantou said, 'I will not forget (what I have learned).' Deshan said, 'What makes you say that?' Yantou said, 'Have you not heard that only when wisdom surpasses the teacher can one transmit the teachings; if wisdom is equal to the teacher, it diminishes half the teacher's virtue?' Deshan said, 'So it is, so it is; you should carefully protect and maintain this.' The Chan Master and Yantou bowed together and withdrew. Later, he returned to Minzhong and established a monastery on Xuefeng Mountain. He often taught students to sit upright like withered wooden stumps. At that time, it was called the 'Withered Wood Hall.' Later, the Yunmen and Fayan schools emerged, being the fifth generation descendants of Chan Master Qingyuan Xingsi. The eulogy says: 'In familiar places, it is difficult to forget the habit of vegetables; the sound of bells, chanting, and sutras intoxicates the hearts of those who hear them. The Chan Master's staff is like a dragon, and his Dharma friends' mouths are like iron; therefore, his origin naturally surpasses others.'
Appendix: Eulogy for Chan Master Yunmen Wenyan (Dharma heir of Xuefeng Yicun): 'As soon as he saw Muzhou Chen Zunsu, he closed the door and pushed him out; a close squeeze broke one of his legs. From then on, he turned around, covering heaven and earth; Xuefeng Yicun had not met him yet, but already understood him in his heart.'
Eulogy for Chan Master Fayan Wenyi (Dharma heir of Luohan Guichen, Guichen was the Dharma heir of Xuansha Shibei, Shibei was the Dharma heir of Xuefeng Yicun): 'Everything is readily available, without any hesitation or doubt; among all phenomena, it is grandly and uniquely revealed. A single flavor of equanimity is right before our eyes; as soon as one falls into thinking, one falls into the secondary meaning.'
Scroll 3 of the 'Biographies and Eulogies of the Eighty-Eight Ancestors' 卍 New Continued Canon, Volume 86, No. 1608, 'Biographies and Eulogies of the Eighty-Eight Ancestors'
Scroll 4 of the 'Biographies and Eulogies of the Eighty-Eight Ancestors' Composed by Shi Deqing of Han Shan in Kuanglu Supplemented by Gao Chengyan, a recluse of Xiushui Compared by Qian Yingjin, a virtuous man of Jiaxing
首山念禪師傳
汝州首山省念禪師。萊州狄氏子。出家于本郡南禪寺授具。遍游叢席。常密誦法華經。眾目爲念法華。晚於風穴會下。充知客。一日侍立次。穴乃垂涕告之曰。不幸臨濟之道。至吾將墜于地矣。師曰。觀此一眾。豈無人耶。穴曰。聰明者多。見性者少。師曰。如某者如何。穴曰。吾雖望子之久。猶恐耽著此經。不能放下。師曰。此亦可在。愿聞其要。穴遂上堂。舉世尊青蓮花目。顧視大眾。乃曰正當。恁么時。說個甚麼。若道不說而說。又是埋沒。先聖且道。說個甚麼。師乃拂袖下去。穴擲下拄杖。歸方丈。侍者隨後請益曰。念法華因甚不祇對和尚。穴曰。念法華會也。次日師與真園頭同問訊。穴問真曰。作么生是世尊不說說。真曰。鵓鴣樹頭鳴。穴曰。汝作許多癡福作么。又問師曰。汝作么生。師曰。動容揚古路。不墮悄然機。穴謂真曰。何不看念法華下語。師受風穴印可。泯跡弢光。人莫知之。后開法于首山。大振臨濟之道。是為南嶽下八世。贊曰。
七軸蓮經持之已久 一言放下即知本有 不說之說舉著便見 拂袖而行何等快便
永明壽禪師傳
杭州慧日永明延壽智覺禪師。餘杭王氏子。總角歸心佛乘。既冠不茹葷。日惟一食。持法華經。六旬能誦。年二十八。為
華亭鎮將。吳越文穆王。知師慕道。乃從其志。遂禮龍冊寺翠巖為師。執勞忘身從事。衣不繒纊。食不重味。野蔬布襦。以遣朝夕。尋往天臺山。九旬習定。有鳥巢于衣褶中。既謁韶國師。一見深器之。密授玄旨。仍謂曰。汝與元帥有緣。他日大興佛事。初住雪竇。僧問。雪竇一徑。如何履踐。師曰。步步寒花結。言言徹底冰。師有偈曰。孤猿叫落中宵月。野客吟殘半夜燈。此境此時誰得意。白雲深處坐禪僧。錢忠懿王。請開山靈隱。明年遷永明。眾盈二千。居十五載。度弟子一千七百人。入天臺山。度戒約萬人。放諸生類。不可稱計。日作一百八件方便。行道餘力。持法華經。計萬三千部。著宗鏡錄百卷。詩偈賦凡千萬言。海外高麗王。遣書。敘弟子禮。彼國僧三十六人。皆承印記。青原下十世。贊曰。
乘大愿輪出為法瑞 總持門開眾行畢備 懸一心鏡朗照萬物 佛日中天無幽不燭
慈明圓禪師傳
潭州石霜楚圓慈明禪師。全州李氏子。少為書生。年二十二。依湘山隱靜寺出家。其母有賢行。使之遊方。聞汾陽道望。遂往而謁焉。陽顧而默器之。經二年。未許入室。每見必詬罵。或毀詆諸方。及有所訓。皆流俗鄙事。一夕訴曰。自至法席。已再夏。不蒙指示。但增世俗塵勞。念歲月飄忽。
【現代漢語翻譯】 現代漢語譯本 華亭鎮將（官名）。吳越文穆王（錢元瓘）。得知翠巖禪師慕道，就順從他的志向，於是以龍冊寺的翠巖禪師為師。他勤勞忘身地服侍翠巖禪師，穿的衣服不用絲綿，吃的食物不求美味，粗糙的蔬菜和布衣，以此度過早晚。不久前往天臺山，九十天習禪入定，有鳥在衣服的褶皺中築巢。後來拜見韶國師（韶慧明），韶國師一見就非常器重他，秘密地傳授玄妙的旨意，並對他說：『你與元帥有緣，將來會大興佛事。』最初住在雪竇寺，有僧人問：『雪竇寺只有一條路，如何踐行？』翠巖禪師回答說：『步步都是寒冷的花朵凝結，句句都是徹底的冰。』翠巖禪師有一首偈語說：『孤單的猿猴叫落了半夜的月亮，雲遊的客人吟唱著將殘的燈火。此時此境誰能得意？只有白雲深處打坐的禪僧。』錢忠懿王（錢俶）請翠巖禪師開山建立靈隱寺。第二年遷往永明寺，僧眾達到兩千人。在那裡住了十五年，度化弟子一千七百人，到天臺山，度戒約一萬人，放生的各種生物，不可計數。每天做一百零八件方便的事情，修行之外，持誦《法華經》，總計一萬三千部。撰寫《宗鏡錄》一百卷，詩偈賦等作品共計千萬字。海外高麗國王（高麗光宗）派人送來書信，表達弟子之禮。高麗國有三十六位僧人，都得到翠巖禪師的印可。是青原行思禪師門下的第十世弟子。讚頌說： 『乘著大愿之輪出現，成為佛法的祥瑞，總持之門開啟，各種修行都完備。懸掛著一心之鏡，明亮地照耀萬物，佛日的陽光照耀在天空，沒有幽暗的地方不被照亮。』 慈明圓禪師傳 潭州石霜楚圓慈明禪師，是全州李氏的兒子。年輕時是讀書人。二十二歲時，依湘山隱靜寺出家。他的母親有賢德，讓他四處遊歷參學。聽說汾陽善昭禪師很有名望，就前去拜見。汾陽善昭禪師看了他一眼，默默地器重他。經過兩年，還不允許他進入內室。每次見面必定責罵，或者詆譭其他地方的禪師。即使有所教誨，也都是些庸俗鄙陋的事情。一天晚上，慈明禪師訴說道：『自從來到您的門下，已經過了兩個夏天，沒有得到您的指示，只是增加了世俗的塵勞。想到歲月流逝得很快。』
【English Translation】 English version Hua Tingzhen was a military general. King Wenmu of Wuyue (Qian Yuanguan) learned of Cuiyan's aspiration for the Dao and followed his will, thus taking Cuiyan of Longce Temple as his teacher. He served diligently, forgetting himself in his work. His clothes were not made of silk or cotton, and his food was not rich in flavor. He spent his days with wild vegetables and coarse cloth. Soon after, he went to Mount Tiantai, where he practiced meditation for ninety days. A bird nested in the folds of his clothes. Later, he visited National Teacher Shao (Shao Huiming), who deeply valued him at first sight, secretly imparting the profound teachings. He then said, 'You have an affinity with the marshal and will greatly promote Buddhist affairs in the future.' He first resided at Xuedou Temple. A monk asked, 'The path to Xuedou, how should it be traversed?' The master replied, 'Every step is a knot of cold flowers, every word is thorough ice.' The master had a verse that said, 'A lone ape cries, dropping the midnight moon; a wandering guest chants, the half-night lamp dwindling. Who can appreciate this scene at this time? Only the meditating monk sitting deep in the white clouds.' King Zhongyi of Qian (Qian Chu) invited Cuiyan to establish Lingyin Temple. The following year, he moved to Yongming Temple, where the sangha grew to two thousand. He resided there for fifteen years, ordaining seventeen hundred disciples. He went to Mount Tiantai and ordained about ten thousand people, releasing countless living beings. He performed one hundred and eight expedient deeds daily. In addition to his practice, he recited the Lotus Sutra thirteen thousand times. He wrote one hundred volumes of the Zongjinglu (Record of the Source Mirror) and composed ten million words of poems, verses, and prose. The King of Goryeo (Goryeo Gwangjong) sent a letter expressing his respect as a disciple. Thirty-six monks from that country all received Cuiyan's seal of approval. He was the tenth generation disciple of Qingyuan Xingsi. A eulogy says: 'Riding the great vow wheel, he appears as an auspicious sign of the Dharma; the gate of total retention opens, and all practices are complete. Hanging the mirror of one mind, it brightly illuminates all things; the sun of the Buddha shines in the sky, and no darkness is left unilluminated.' Biography of Chan Master Ciming Yuan Chan Master Ciming Chuyuan of Shishuang in Tanzhou was the son of the Li family of Quanzhou. In his youth, he was a scholar. At the age of twenty-two, he left home at Yinqing Temple on Xiang Mountain. His mother was virtuous and encouraged him to travel and study. Hearing of the reputation of Fenyang Shanzhao, he went to visit him. Fenyang Shanzhao glanced at him and silently valued him. After two years, he was not allowed to enter the inner chamber. Every time they met, he would scold him or denigrate other teachers. Even when he taught, it was all mundane and vulgar matters. One night, Ciming complained, 'Since coming to your Dharma seat, two summers have passed, and I have not received any instruction, only increasing worldly troubles. I think of how quickly the years pass.'
己事未明。失出家之利。語未卒。陽熟視罵曰。是惡知識。敢禆販我。怒舉杖逐之。師擬伸救。陽掩師口。乃大悟曰。是知臨濟道出常情。服役七載。辭去。依唐明嵩禪師。嵩謂師曰。楊大年內翰。知見高。入道穩實。子不可不見。師乃往見大年。機語相投。恨見之晚。年于朝中。見駙馬都尉李遵勖曰。近得一道人。真西河獅子。李曰。我以拘文。不能就見柰何。年默然歸。語師曰。李公佛法中人。聞道風遠至。有愿見之心。政以法拘。於是師黎明謁李公。一見欣然相契。至是師與楊李二老。為法門稱最密。及李公終。師為之臨壙。仁宗聞而嘉之。有旨官舟賜歸。師出世說法。后住石霜。師嗣汾陽昭。為南嶽下十世。贊曰。
西河逆機見者不識 親遭掩口鼻孔打失 其機迅發脫不可羈 明眼稱之真獅子兒
天衣懷禪師傳
越州天衣義懷禪師。永嘉樂清陳氏子。世以漁為業。母夢星殞于屋。乃孕。及產。尤多吉祥。兒時坐船尾。父得魚。付師貫之。師即私投江中。父怒笞之。師恬然如故。有出世智。長游京師。依景德寺為童行。后試經得度。初謁金鑾善葉縣省。皆蒙印可。后至姑蘇。禮明覺于翠峰。覺問。汝名甚麼。曰義懷。覺曰。何不名懷義。曰當時致得。覺曰。誰汝立名。曰受戒來。十年矣
【現代漢語翻譯】 現代漢語譯本： 自己（己事）的道理還沒有明白，失去了出家的利益。話還沒說完，楊億（陽）仔細地看著他罵道：『你這惡知識（指引人走向邪路的壞朋友），竟敢幫助我做壞事！』憤怒地舉起棍子驅趕他。天衣義懷禪師（師）想要上前阻止，楊億（陽）摀住天衣義懷禪師（師）的嘴。天衣義懷禪師（師）這才大悟，說道：『這才知道臨濟宗的道法超出了常情。』於是服役七年，辭別而去，依止唐明嵩禪師。唐明嵩禪師對天衣義懷禪師（師）說：『楊億（楊大年）翰林學士，見解高明，入道穩固紮實，你不可不見他。』於是天衣義懷禪師（師）前去拜見楊億（楊大年），兩人機鋒相對，話語投機，恨相見太晚。楊億（年）在朝中，對駙馬都尉李遵勖說：『最近得到一位道人，真是西河的獅子。』李遵勖（李）說：『我因為拘泥於文書，不能前去拜見，怎麼辦？』楊億（年）沉默著回去，告訴天衣義懷禪師（師）說：『李公是佛法中的人，聽說您的道風遠播，很想見您一面，只是被公務所拘。』於是天衣義懷禪師（師）黎明時去拜見李公，一見如故，非常投緣。從此，天衣義懷禪師（師）與楊億（楊）李遵勖（李）兩位老臣，成為佛門中關係最密切的人。等到李公去世，天衣義懷禪師（師）親自到墓地送葬。宋仁宗（仁宗）聽說了這件事，非常讚賞，下旨用官船送他回去。天衣義懷禪師（師）開始出世說法，後來住在石霜山。天衣義懷禪師（師）是汾陽昭禪師的法嗣，為南嶽懷讓禪師（南嶽）下第十世。讚語說：
西河的逆機，見者不識， 親身遭遇掩口，鼻孔被打失。 他的機鋒迅猛，脫韁不可束縛， 明眼人稱讚他是真正的獅子兒。
天衣義懷禪師傳
越州天衣義懷禪師，永嘉樂清陳氏之子，世代以打魚為業。他的母親夢見星星墜落在屋子上，於是懷孕。等到出生時，有很多吉祥的徵兆。天衣義懷禪師（兒時）坐在船尾，他的父親捕到魚，讓他用繩子串起來，天衣義懷禪師（師）隨即偷偷地把魚扔到江中。他的父親生氣地鞭打他，天衣義懷禪師（師）卻安然如故。他有出世的智慧。長大后遊歷京師，在景德寺做童行。後來通過考試，得以出家。最初拜謁金鑾善禪師、葉縣省禪師，都得到他們的認可。後來到蘇州，在翠峰山拜見明覺禪師。明覺禪師問：『你叫什麼名字？』回答說：『義懷。』明覺禪師說：『為什麼不叫懷義？』回答說：『當時得到這個名字。』明覺禪師說：『誰給你起的名字？』回答說：『受戒以來，已經十年了。』
【English Translation】 English version: He had not yet understood his own affairs, and lost the benefit of leaving home. Before he finished speaking, Yang Yi (Yang) stared at him and scolded, 'You evil friend (evil knowledge, referring to a bad friend who leads people astray), how dare you help me do evil!' Angrily, he raised his staff to drive him away. Tianyi Yihuai (Shi) tried to stop him, but Yang Yi (Yang) covered Tianyi Yihuai's (Shi) mouth. Only then did Tianyi Yihuai (Shi) have a great realization, saying, 'Now I know that the Linji school's Dharma transcends ordinary sentiments.' So he served for seven years, bid farewell, and relied on Zen Master Tang Mingsong. Zen Master Tang Mingsong said to Tianyi Yihuai (Shi), 'Hanlin Academician Yang Yi (Yang Danian) has high insights and a solid foundation in entering the Way. You must see him.' So Tianyi Yihuai (Shi) went to visit Yang Yi (Yang Danian). They exchanged Zen phrases and their words resonated, regretting that they had met so late. Yang Yi (Nian) said to the駙馬都尉(Consort Commandant) Li Zunxu in the court, 'Recently, I obtained a Daoist, truly a lion of Xihe.' Li Zunxu (Li) said, 'I am bound by documents and cannot go to see him. What should I do?' Yang Yi (Nian) returned in silence and told Tianyi Yihuai (Shi), 'Lord Li is a person of the Buddha-dharma. He has heard of your widespread Daoist reputation and wants to see you, but is constrained by official duties.' So Tianyi Yihuai (Shi) visited Lord Li at dawn. They were delighted to meet and got along very well. From then on, Tianyi Yihuai (Shi) and the two elders, Yang Yi (Yang) and Li Zunxu (Li), became the closest people in the Buddhist community. When Lord Li passed away, Tianyi Yihuai (Shi) personally went to the tomb to see him off. Emperor Renzong of Song (Renzong) heard about this and praised him greatly, issuing an imperial decree to send him back by official boat. Tianyi Yihuai (Shi) began to expound the Dharma to the world, and later lived in Shishuang Mountain. Tianyi Yihuai (Shi) was a Dharma heir of Zen Master Fenyang Zhao, the tenth generation under Zen Master Huairang of Nanyue (Nanyue). The eulogy says:
The reverse opportunity of Xihe, those who see it do not recognize it, Personally encountered the mouth being covered, the nostrils being struck and lost. His opportunity is swift and cannot be restrained, The discerning eye praises him as a true lion cub.
Biography of Zen Master Tianyi Yihuai
Zen Master Tianyi Yihuai of Yuezhou, was the son of the Chen family of Yueqing, Yongjia. His family had been fishermen for generations. His mother dreamed of a star falling on the house, and then she became pregnant. When he was born, there were many auspicious signs. Tianyi Yihuai (as a child) sat at the stern of the boat. His father caught fish and asked him to string them together, but Tianyi Yihuai (Shi) secretly threw the fish into the river. His father angrily whipped him, but Tianyi Yihuai (Shi) remained calm as before. He had worldly wisdom. When he grew up, he traveled to the capital and worked as a novice in Jingde Temple. Later, he passed the examination and was ordained. He first visited Zen Master Jinluan Shan and Zen Master Yexian Sheng, and both were approved. Later, he went to Suzhou and visited Zen Master Mingjue at Cuifeng Mountain. Zen Master Mingjue asked, 'What is your name?' He replied, 'Yihuai.' Zen Master Mingjue said, 'Why not call yourself Huaiyi?' He replied, 'I received this name at that time.' Zen Master Mingjue said, 'Who gave you the name?' He replied, 'It has been ten years since I was ordained.'
。覺曰。汝行腳費卻多少草鞋。曰和尚莫瞞人好。覺曰。我也沒量罪過。你也沒量罪過。你作么生。師無語。覺打曰。脫空謾語漢出去。一日入室次。覺曰。恁么也不得。不恁么也不得。恁么不恁么總不得。師擬議。覺又打。如是者數四。尋為水頭。因汲水。擔折忽墮。大悟。作投機偈曰。一二三四五六七。萬仞峰頭獨足立。驪龍頷下奪明珠。一言勘破維摩詰。覺聞。撫幾稱善。后七坐道場。化行海內。嗣法甚眾。是為青原下十世。贊曰。
本性慈悲來酬夙帳 見了魚兒隨手便放 一出塵網遂登覺地 擔折桶脫虛空粉碎
佛印元禪師傳
佛印禪師。諱了元。字覺老。浮樑人。姓林氏。世業儒。師生二歲。瑯瑯誦論語諸家詩。五歲誦詩三千首。既長從師。受五經。通大義。因讀楞嚴經。有省。盡棄所習。白父母求出家。禮寶積寺沙門日用。試法華得度。授具后游廬山。謁開先暹道者。暹自負為海上橫行。俯視後進。師與問答捷給。乃稱賞。遂為其嗣。謁圓通訥。訥曰。骨格已似雪竇。後來之俊也。留掌書記。江州承天虛席。訥薦元當選。時年二十八矣。自承天。遷淮之鬥方。廬之開先歸宗。潤之金焦。江西之大仰云居。凡四十年間。德化緇素。縉紳之賢者。多與之遊。東坡謫黃州。師居歸宗。酬
【現代漢語翻譯】 現代漢語譯本 覺（指佛印元禪師）問：『你行腳雲遊，穿壞了多少草鞋？』那僧回答：『和尚最好不要欺騙人。』覺說：『我也沒有衡量你的罪過，你也沒有衡量我的罪過。你打算怎麼做？』那僧無話可說。覺就打他，說：『空口說大話的傢伙，給我出去！』 有一天，佛印禪師入室請教。覺說：『這樣不行，那樣也不行，這樣那樣都不行。』佛印禪師正在思量，覺又打他。像這樣反覆了幾次。後來佛印禪師擔任水頭（負責寺院用水）。一次汲水時，扁擔突然斷裂，水桶掉落，他因此大悟。作了一首投機偈：『一二三四五六七，萬仞峰頭獨足立。驪龍頷下奪明珠，一言勘破維摩詰（Vimalakirti，佛教在家菩薩，以智慧辯才著稱）。』 覺聽了，拍著桌子稱讚他。後來佛印禪師在七個道場說法，教化遍及海內，有很多弟子繼承了他的法脈。他是青原（Qingyuan，唐代禪宗大師）下第十世弟子。讚語說： 『本性慈悲來酬夙帳，見了魚兒隨手便放，一出塵網遂登覺地，擔折桶脫虛空粉碎。』 佛印元禪師傳 佛印禪師，名了元，字覺老，是浮樑人，姓林。世代都是讀書人。禪師兩歲時，就能瑯瑯上口地背誦《論語》和各家的詩。五歲時，能背誦三千首詩。長大后，跟隨老師學習，接受五經的教育，通曉其中的大義。因為讀《楞嚴經》，有所領悟，於是放棄了所學的一切，告訴父母請求出家。拜寶積寺的沙門日用為師。通過了《法華經》的考試，獲得了度牒。受具足戒后，遊歷廬山，拜訪開先暹道者。暹自認為是在海上橫行無阻的人，輕視後輩。佛印禪師與他問答，反應敏捷，暹於是稱讚他，並讓他繼承了自己的法脈。又拜訪了圓通訥。訥說：『這人的骨骼已經很像雪竇了，是後來的俊傑啊。』留下他掌管書記。江州承天寺空缺，訥推薦了元去當住持。當時他才二十八歲。從承天寺，遷到淮之鬥方，廬之開先歸宗，潤之金焦，江西之大仰云居。在這四十年間，用道德教化僧人和百姓，很多士大夫都與他交往。蘇東坡被貶到黃州時，佛印禪師住在歸宗寺，互相酬唱。
【English Translation】 English version Jue (referring to Zen Master Foyin Yuanchan) asked: 'How many straw sandals have you worn out during your pilgrimage?' The monk replied: 'Heshang (a respectful term for a Buddhist monk) should not deceive people.' Jue said: 'I have not measured your sins, and you have not measured my sins. What do you intend to do?' The monk had nothing to say. Jue then hit him and said: 'You empty-talking liar, get out!' One day, Zen Master Foyin entered the room to ask for instruction. Jue said: 'This way is not right, that way is not right, neither this way nor that way is right.' Zen Master Foyin was contemplating, and Jue hit him again. This happened several times. Later, Zen Master Foyin was assigned as the water supervisor (responsible for the monastery's water supply). Once, while drawing water, the carrying pole suddenly broke, and the buckets fell, causing him to have a great enlightenment. He composed a verse of opportune inspiration: 'One, two, three, four, five, six, seven, standing alone on the peak of ten thousand ren (an ancient Chinese unit of length). Snatching the bright pearl from under the jaw of the black dragon, one word exposes Vimalakirti (Vimalakirti, a Buddhist layperson known for his wisdom and eloquence).' Jue listened and praised him, striking the table. Later, Zen Master Foyin preached in seven monasteries, and his teachings spread throughout the country. Many disciples inherited his Dharma lineage. He was the tenth-generation disciple of Qingyuan (Qingyuan, a Zen master of the Tang Dynasty (618-907)). The eulogy says: 'His inherent nature is compassionate, repaying past debts, releasing the fish as soon as he sees them. Once out of the net of dust, he ascends to the ground of enlightenment, the broken pole and fallen buckets shatter the void.' Biography of Zen Master Foyin Yuan Zen Master Foyin, named Liaoyuan, styled Juelao, was a native of Fuliang, with the surname Lin. His family had been scholars for generations. When the Zen master was two years old, he could recite the Analects and the poems of various schools fluently. At the age of five, he could recite three thousand poems. When he grew up, he followed a teacher to study, receiving education in the Five Classics and understanding their great meaning. Because he read the Surangama Sutra, he had some understanding, so he abandoned everything he had learned and told his parents that he wanted to become a monk. He became a disciple of the Shramana Riyong of Baoji Temple. He passed the Lotus Sutra examination and obtained ordination. After receiving the full precepts, he traveled to Mount Lu and visited the Daoist Kaixian Qian. Qian considered himself to be someone who roamed freely on the sea and looked down on the younger generation. Zen Master Foyin answered his questions quickly, so Qian praised him and allowed him to inherit his Dharma lineage. He also visited Yuantong Ne. Ne said: 'This person's bones are already like Xuedou's, he is a later-day talent.' He was kept to manage the records. When the position of abbot of Chengtian Temple in Jiangzhou became vacant, Ne recommended Yuan to be the abbot. At that time, he was only twenty-eight years old. From Chengtian Temple, he moved to Doufang in Huai, Kaixian Guizong in Lu, Jinjiao in Run, and Dayang Yunju in Jiangxi. During these forty years, he used morality to educate monks and people, and many scholar-officials associated with him. When Su Dongpo was demoted to Huangzhou, Zen Master Foyin lived in Guizong Temple, and they exchanged poems.
酢妙句。與雲霞爭麗矣。時李伯時為師寫照。師曰。必為我作笑狀。自為贊曰。李公天上石麒麟。傳得云居道者真。不為拈花明大事。等閑開口笑何人。泥牛漫向風前嗅。枯木無端雪裡春。對現堂堂俱不識。太平時代自由身。元符元年正月四日。聽客語有會心者。一笑而化。如所畫狀。贊曰。
文字習氣生來漏逗 橫口說禪不落窠臼 預畫笑容不知何為 軒渠而化只這便是
黃龍南禪師傳
隆興府黃龍慧南禪師。信州張氏子。出家參方。依泐潭禪師。分座說法。名振諸方。后謁慈明。聞慈明貶剝諸方件件。數為邪解。師為之氣索。遂造其室。明命掌書記。屢聞示不契。一日明問。趙州道。臺山婆子。為我勘破了也。且道那裡是他勘破婆子處。師汗下。不能加答。次日又詣。明詬罵不已。師曰。罵豈慈悲法施耶。明曰。你作罵會那。師于言下大悟。作頌曰。傑出叢林是趙州。老婆勘破沒來由。而今四海清如鏡。行人莫與路為仇。呈慈明。明頷之。后開法于同安。機辯自在。室中嘗問僧曰。人人有個生緣。上座生緣在甚麼處。正當問答時。卻伸手曰。我手何似佛手。又問諸方參請。宗匠所得。復垂腳曰。我腳何似驢腳。如此三十餘年。衲子少有契其機者。謂之黃龍三關語。大振臨濟之道。是為南嶽
【現代漢語翻譯】 現代漢語譯本： 妙語佳句，可與雲霞爭奇鬥豔。當時李伯時為禪師畫像，禪師說：『一定要為我畫出笑容滿面的樣子。』並親自題讚道：『李公是天上的石麒麟，傳神地畫出了云居道者的真容。不為拈花微笑來闡明佛法大事，尋常開口一笑又是爲了何人？泥牛徒勞地在風中嗅聞，枯木無端地在雪中煥發生機。面對當下顯現的真理卻全然不識，真是太平時代自由自在的身。』元符元年（1098年）正月四日，聽客人說話有所領會，一笑而逝，正如畫中所畫的樣子。讚語說： 『文字習氣，生來就有所疏漏，橫著嘴巴說禪，不落入俗套。預先畫好的笑容，不知為何而笑，軒渠一笑而逝，這就是真諦。』 黃龍南禪師的傳記 隆興府黃龍慧南禪師，是信州張氏之子。出家后四處參學，依止泐潭禪師，分座說法，名聲遠揚。後來拜見慈明禪師，聽到慈明禪師貶斥各方禪師的見解，認為都是邪解，禪師為此感到氣餒。於是前往慈明的房間，慈明讓他掌管文書記錄，多次聽聞開示卻始終不能領悟。一天，慈明問：『趙州禪師說，臺山婆子，被我勘破了。那麼，你來說說他勘破婆子的地方在哪裡？』禪師聽后汗流浹背，無法回答。第二天又去拜見，慈明禪師不停地責罵，禪師說：『責罵難道是慈悲的教誨嗎？』慈明說：『你把責罵當作什麼？』禪師在言語之下大悟，作偈頌說：『傑出叢林的是趙州禪師，老婆子被勘破真是沒來由。如今四海清凈如鏡，修行人不要與道路為仇。』呈給慈明禪師，慈明禪師點頭認可。後來在同安開法，機鋒辯才運用自如。在禪房中曾經問僧人：『人人都有個生緣（與生俱來的因緣），上座的生緣在什麼地方？』正在問答的時候，卻伸出手說：『我的手像不像佛手？』又問各方參學的宗匠所得，又垂下腳說：『我的腳像不像驢腳？』像這樣過了三十多年，僧人很少有能契合他的機鋒的，被稱為黃龍三關語。大大振興了臨濟宗的道風，這就是南嶽（地名）。
【English Translation】 English version: His words and phrases were so wonderful that they rivaled the beauty of clouds and mist. At that time, Li Boshi was painting a portrait of the Master. The Master said, 'Be sure to paint me with a smiling face.' He then wrote a eulogy for himself, saying, 'Li Gong is a stone Qilin (mythical Chinese creature) from heaven, faithfully capturing the true likeness of the Daoist of Yunju. Not for the sake of revealing the great matter through the flower-picking smile, but for whom does he casually open his mouth to laugh? The clay ox vainly sniffs in the wind, the withered tree inexplicably bursts into spring in the snow. Facing the present truth, yet completely unaware, truly a free and unfettered body in a peaceful era.' On the fourth day of the first month of Yuanfu first year (1098 AD), upon hearing a guest's words and gaining insight, he passed away with a smile, just as depicted in the painting. The eulogy says: 'The habit of writing is inherently flawed, speaking of Zen with a wide mouth, not falling into clichés. The pre-drawn smile, unaware of why it smiles, passing away with a hearty laugh, this is the truth.' The Biography of Zen Master Huinan of Huanglong Zen Master Huinan of Huanglong in Longxing Prefecture was a son of the Zhang family in Xinzhou. After leaving home, he traveled to various places to study, relying on Zen Master Letan, sharing the seat to expound the Dharma, and his fame spread far and wide. Later, he visited Zen Master Ciming, and upon hearing Ciming's criticism of the views of various Zen masters, considering them all to be heretical interpretations, the Master felt discouraged. Therefore, he went to Ciming's room, and Ciming had him manage the clerical records. He listened to the teachings many times but was never able to comprehend them. One day, Ciming asked, 'Zen Master Zhaozhou said, 'The old woman of Mount Tai, I have seen through her.' Then, tell me, where did he see through the old woman?' The Master broke out in a sweat and could not answer. The next day, he went to visit again, and Zen Master Ciming scolded him incessantly. The Master said, 'Is scolding a compassionate teaching?' Ciming said, 'What do you take scolding to be?' The Master had a great awakening upon hearing these words and composed a verse, saying, 'Outstanding in the forest is Zen Master Zhaozhou, the old woman being seen through is truly without reason. Now the four seas are as clear as a mirror, practitioners should not make enemies of the road.' He presented it to Zen Master Ciming, who nodded in approval. Later, he opened the Dharma at Tong'an, using his sharp wit and eloquence freely. In the meditation room, he once asked a monk, 'Everyone has a birth affinity (innate karmic connection), where is your birth affinity?' While in the midst of questioning, he stretched out his hand and said, 'Does my hand resemble the Buddha's hand?' He also asked about the attainments of the masters who studied in various places, and then lowered his foot and said, 'Does my foot resemble a donkey's foot?' He spent more than thirty years like this, and few monks were able to grasp his sharp wit, which was called the Three Barriers of Huanglong. He greatly revitalized the Linji school of Zen, and this is Nanyue (place name).
下十一世。贊曰。
西河獅子父子門風 倒握太阿誰敢當鋒 師一攖之聖凡情盡 室中三關全提正令
楊岐會禪師傳
袁州楊岐方會禪師。郡之宜春冷氏子。少警敏。及冠不事筆硯。系名征商課。最坐不職。乃宵遁。至瑞州九峰。恍若舊遊。眷不忍去。遂落髮。每閱經。心融神會。參叩慈明。自南源徙道吾石霜。師皆佐總院事。依之雖久。然未有省發。每咨參。明曰。庫司事繁。且去。他日又問。明曰。監寺異時兒孫遍天下在。何用忙為。一日明適出。雨忽作。師偵之小徑。既見。遂搊住曰。這老漢。今日須與我說。不說打你去。明曰。監寺知是般事便休。語未卒。師大悟。即拜于泥塗。問曰。狹路相逢時如何。明曰。你且亸避。我要那裡去。師歸。來日具威儀。詣方丈禮謝。明曰未在。自是明每山行。師輒瞰其出。雖晚必擊鼓集眾。明遽還怒曰。少叢林。暮而升座。何從得此規繩。師曰。汾陽晚參也。何謂非規繩乎。時時激揚宗旨。及明移興化。師辭歸九峰。后道俗迎居楊岐。大振慈明之道。是為南嶽下十一世。贊曰。
荷擔大法綱維叢林 狹路相逢一語見心 異時兒孫遍滿天下 源遠流長根深枝大
白雲端禪師傳
舒州白雲守端禪師。衡州葛氏子。幼事翰墨。長依
【現代漢語翻譯】 現代漢語譯本： 南嶽下第十一世。讚語說：
『西河獅子父子門風，倒握太阿誰敢當鋒，師一攖之聖凡情盡，室中三關全提正令。』
楊岐會禪師傳
袁州楊岐方會禪師，是袁州宜春人冷氏之子。年少時聰慧敏捷，成年後不從事筆硯工作，掛名從事征商賦稅，多次因不稱職而被責罰，於是連夜逃走。到達瑞州九峰后，恍如故地重遊，依戀不忍離去，於是剃度出家。每次閱讀佛經，都能心領神會。參拜慈明禪師，從南源遷到道吾石霜，禪師都輔佐處理總院事務。依止慈明禪師雖然很久，但仍然沒有開悟。每次請教參禪，慈明禪師都說：『庫司事務繁忙，先去忙吧。』改天又問，慈明禪師說：『監寺將來兒孫遍佈天下，何必急於一時呢？』有一天，慈明禪師正好外出，突然下雨，禪師在小路上等候，見到慈明禪師后，就抓住他說：『你這老漢，今天必須與我說明白，不說就打你。』慈明禪師說：『監寺知道是這種事就算了吧。』話還沒說完，禪師就大悟，立即拜倒在泥濘中，問道：『狹路相逢時如何？』慈明禪師說：『你且讓開，我要去那裡。』禪師回去后，第二天穿戴整齊，到方丈室禮拜感謝。慈明禪師說：『還未到時候。』從此以後，慈明禪師每次在山中行走，禪師總是觀察他的行蹤，即使很晚也必定擊鼓召集大眾。慈明禪師立即返回，生氣地說：『年少叢林，傍晚才升座，從哪裡學來的這種規矩？』禪師說：『汾陽善昭禪師也有晚參，為什麼說不是規矩呢？』時常激勵發揚宗門宗旨。等到慈明禪師移居興化，禪師告辭返回九峰，後來被當地道俗迎請到楊岐，大力弘揚慈明禪師的道法，是為南嶽下第十一世。讚語說：
『荷擔大法，綱維叢林，狹路相逢，一語見心，異時兒孫遍滿天下，源遠流長，根深枝大。』
白雲端禪師傳
舒州白雲守端禪師，是衡州葛氏之子。年幼時學習書法繪畫，長大后依止……
【English Translation】 English version: The eleventh generation from Nanyue. A eulogy says:
'The family tradition of the lion of Xihe, who dares to face the inverted Tai'a (a famous sword)? Once the master is touched, the feelings of the saint and the ordinary are exhausted. In the room, all three barriers are fully raised with the correct order.'
The Biography of Zen Master Yangqi Hui
Zen Master Fanghui of Yangqi (place name) in Yuanzhou (place name), was a son of the Leng family of Yichun (place name) in the Yuanzhou prefecture. He was intelligent and quick-witted in his youth. When he came of age, he did not engage in writing and calligraphy, but was registered for the levy of commercial taxes. He was repeatedly punished for being incompetent, so he fled at night. When he arrived at Jiufeng (Nine Peaks, place name) in Ruizhou (place name), it was as if he had returned to a familiar place. He was reluctant to leave, so he shaved his head and became a monk. Every time he read the scriptures, he could understand them with his heart and soul. He visited Ciming (慈明, a Zen master) and moved from Nanyuan (place name) to Daowu (place name) and Shishuang (place name). The master assisted in managing the affairs of the main monastery. Although he had been with Ciming for a long time, he had not yet attained enlightenment. Every time he consulted, Ciming would say, 'The affairs of the treasury are busy, go and take care of them.' Another day he asked again, and Ciming said, 'The supervisor will have descendants all over the world in the future, why rush?' One day, Ciming happened to be out, and it suddenly rained. The master waited for him on a small path. When he saw Ciming, he grabbed him and said, 'You old man, you must explain it to me today, or I will beat you.' Ciming said, 'Supervisor, let it go if you know it's this kind of thing.' Before he finished speaking, the master had a great enlightenment and immediately bowed down in the mud, asking, 'What about when you meet on a narrow road?' Ciming said, 'You should step aside, I want to go there.' The master returned. The next day, he dressed formally and went to the abbot's room to pay his respects and express his gratitude. Ciming said, 'It's not time yet.' From then on, every time Ciming walked in the mountains, the master would observe his movements, and even if it was late, he would beat the drum to gather the crowd. Ciming immediately returned and said angrily, 'Young forest, ascending the seat in the evening, where did you learn this rule?' The master said, 'Zen Master Fenyang Shanzhao (汾陽善昭, a Zen master) also has evening meditation, why do you say it is not a rule?' He often encouraged and promoted the principles of the sect. When Ciming moved to Xinghua (place name), the master bid farewell and returned to Jiufeng. Later, he was welcomed by the local monks and laypeople to Yangqi, where he vigorously promoted the Dharma of Ciming, becoming the eleventh generation from Nanyue. A eulogy says:
'Bearing the great Dharma, maintaining the forest, meeting on a narrow road, seeing the heart in one word, descendants all over the world in the future, the source is long and the roots are deep and the branches are large.'
The Biography of Zen Master Baiyun Duan
Zen Master Shouduan of Baiyun (White Cloud, place name) in Shuzhou (place name), was a son of the Ge family of Hengzhou (place name). He studied calligraphy and painting in his youth, and later relied on...
茶陵郁禪師披剃。往參楊岐。岐一日忽問。受業師為誰。師曰。茶陵郁和尚。岐曰。吾聞伊過橋遭攧有省。作偈甚奇。能記否。師誦曰。我有明珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河朵朵。岐笑而趨起。師愕然。通夕不寐。黎明諮詢之。適歲暮。岐曰。汝見昨日打毆儺者么。曰見。岐曰。汝一籌不及渠。師復駭曰。意旨如何。岐曰。渠愛人笑。汝怕人笑。師大悟。巾侍久之。辭游廬阜。圓通訥禪師。舉住承天。聲名藉甚。又遜居圓通。次徙法華龍門興化海會。所至眾如雲集。隨處上堂示眾。機語超絕。是為南嶽下十二世。贊曰。
久把明珠秘為奇貨 及遇作家一笑便墮 看破笑處自亦絕倒 信手拈來無非是寶
五祖演禪師傳
蘄州五祖法演禪師。綿州鄧氏子。年三十五。始棄家祝髮受具。往成都。習唯識百法論。因聞菩薩入見道時。智與理冥。境與神會。不分能證所證。西天外道。嘗難比丘曰。既不分能證所證。卻以何為證。無能對者。后玄奘三藏。至彼救云。如人飲水。冷暖自知。乃通其難。師曰。冷暖則可知矣。作么生是自知的事。遂致疑。本講師莫疏其問。但曰。汝欲明此。當往南方。扣傳佛心宗者。師即負笈參方。每見尊宿。無不以此咨決。疑終不破。后謁浮山遠禪師請益
【現代漢語翻譯】 現代漢語譯本 茶陵郁禪師剃度出家后，前往楊岐（地名）參學。楊岐禪師有一天忽然問他：『你的受業師父是誰？』禪師回答說：『是茶陵郁和尚。』楊岐禪師說：『我聽說他過橋時被絆倒而有所領悟，作的偈語非常奇特，你還能記得嗎？』禪師背誦道：『我有一顆明珠（比喻自性），長久被塵勞（煩惱）關鎖。今朝塵埃盡除光明生起，照破山河大地。』楊岐禪師笑著起身離去。禪師感到愕然，整夜無法入睡。黎明時前去請教。適逢歲末，楊岐禪師說：『你看見昨天打儺（古代驅鬼逐疫的儀式）的人了嗎？』禪師說：『看見了。』楊岐禪師說：『你比不上他們。』禪師又驚駭地問：『這是什麼意思？』楊岐禪師說：『他們喜歡別人笑，你害怕別人笑。』禪師於是大悟。留在楊岐禪師身邊侍奉很久，之後辭別前往廬山。圓通訥禪師被推舉住持承天寺，聲名遠揚。後來又謙遜地退居圓通寺，接著遷往法華寺、龍門寺、興化寺、海會寺。所到之處，僧眾如雲聚集。隨處上堂說法，機鋒言語超絕。他是南嶽懷讓禪師門下第十二世。讚語說： 『長久把明珠珍藏視為奇貨，一旦遇到行家一笑便脫手。』 『看破被笑之處自己也絕倒，信手拈來無一不是寶貝。』
五祖演禪師傳
蘄州五祖法演禪師，是綿州鄧家的兒子。三十五歲時，才捨棄家庭剃度出家，受具足戒。前往成都，學習唯識百法論。因為聽到菩薩在進入見道位時，智慧與真理冥合，境界與精神相會，不分能證和所證。西天的外道，曾經為難比丘說：『既然不分能證和所證，那麼用什麼來作為證悟的憑證呢？』沒有人能夠回答。後來玄奘三藏（唐朝高僧）到達那裡，解救說：『如同人飲水，冷暖自知。』才使對方無法再詰難。法演禪師說：『冷暖則可以知道，但如何是自己知道的事呢？』於是產生疑問。原來的講師莫疏無法解答他的問題，只是說：『你想要明白這個道理，應當前往南方，去拜訪那些傳承佛心宗的人。』禪師於是背起行囊，四處參訪，每見到尊宿，無不以此請教，但始終無法解開疑惑。後來拜謁浮山遠禪師，請求開示。
【English Translation】 English version Chaling Yu Chan master was tonsured and went to visit Yangqi (place name). One day, Yangqi suddenly asked, 'Who is your preceptor?' The master replied, 'It is the Venerable Yū of Chaling.' Yangqi said, 'I heard that he had an enlightenment when he tripped while crossing a bridge and composed a very remarkable verse. Can you remember it?' The master recited: 'I have a bright pearl (metaphor for self-nature), long locked by mundane dust (afflictions). Today, the dust is gone and the light arises, illuminating the myriad mountains and rivers.' Yangqi smiled and got up to leave. The master was stunned and could not sleep all night. At dawn, he went to inquire. It happened to be the end of the year. Yangqi said, 'Did you see the people performing the Nuo ritual (ancient ritual to exorcise ghosts and plagues) yesterday?' The master said, 'I saw them.' Yangqi said, 'You are not as good as them.' The master was again startled and asked, 'What does this mean?' Yangqi said, 'They like people to laugh, but you are afraid of people laughing.' The master then had a great enlightenment. He stayed by Yangqi's side for a long time, then bid farewell and went to Mount Lu. Chan Master Yuandong Ne was recommended to be the abbot of Chengtian Temple, and his reputation spread far and wide. Later, he humbly retreated to Yuandong Temple, and then moved to Fahua Temple, Longmen Temple, Xinghua Temple, and Haihui Temple. Wherever he went, monks gathered like clouds. He gave sermons everywhere, and his words were extraordinary. He was the twelfth generation of Nanyue Huairang's lineage. The eulogy says: 'For a long time, he treasured the bright pearl as a rare commodity, but once he met an expert, he let it go with a smile.' 'Seeing through the place of laughter, he himself also collapsed with laughter, picking up anything at hand, and everything is a treasure.'
Biography of Chan Master Wuzu Yan
Chan Master Fayan of Wuzu in Qizhou was the son of the Deng family in Mianzhou. At the age of thirty-five, he abandoned his family, shaved his head, and received the full precepts. He went to Chengdu to study the Vijnaptimatrata-siddhi Sastra (Treatise on the Establishment of the Doctrine of Consciousness-Only). Because he heard that when a Bodhisattva enters the Path of Seeing, wisdom and truth merge, and the realm and spirit meet, without distinguishing between the able and the object of proof. The heretics of the Western Heaven once challenged the Bhikkhus, saying, 'Since there is no distinction between the able and the object of proof, then what is used as evidence of enlightenment?' No one could answer. Later, Xuanzang Sanzang (Tang Dynasty monk) arrived there and rescued them, saying, 'Like a person drinking water, one knows whether it is cold or warm.' Only then could the other party no longer question. Chan Master Fayan said, 'Then cold and warm can be known, but how is it a matter of self-knowledge?' Thus, he had doubts. The original lecturer, Mo Shu, could not answer his question, but said, 'If you want to understand this principle, you should go to the South and visit those who transmit the Buddha-mind School.' The master then carried his bag and visited everywhere. Whenever he saw a venerable monk, he would ask about this, but he could never resolve his doubts. Later, he visited Chan Master Fushan Yuan and asked for guidance.
。遠云。我有個譬喻說似你。你一似個三家村裡賣柴漢子。把個匾擔。向十字街頭。立地問人。今日中書堂商量甚麼事。師默計。若如此。大事故未在遠。一日語師曰。吾老矣。恐虛度子光陰。可往依白雲。此老必能了子大事。師辭。至白雲。遂舉僧問南泉摩尼珠話請益。云叱之。師領悟。獻投機偈曰。山前一片閑田地。叉手叮嚀問祖翁。幾度賣來還自買。為憐松竹引清風。云印可。後分座說法。晚居東山。為南嶽下十三世。贊曰。
出門不利即撞擔板 逢人便問祇好遮眼 幸遇作家一椎打破 掉轉頭來方知話墮
無準范禪師傳
徑山無準禪師諱師範。蜀之梓潼人。姓雍氏。出家授具。參學來杭州。見松源岳于靈隱。謁破庵先禪師于平江。一言之下。頓悟玄旨。出世明州清涼。移焦山。遷雪竇。召住育王。遷徑山。召入對修政殿。賜金襕僧衣。又宣詔慈明殿。升高座說法。帝垂簾而聽。賜號佛鑒禪師。贊曰。
一語投機十方通透 舌根雷奔衲僧云湊 兩入內廷提挈萬乘 不假他力全憑正令
四明法智知禮法師傳
法智法師。諱知禮。字約言。四明金氏子。母李氏。乏嗣。父母禱于佛。夢神僧攜童子遺之曰。此佛子羅睺羅也。因有娠。暨生。神宇清粹。不與眾倫。七歲喪
【現代漢語翻譯】 現代漢語譯本： 遠云，我給你說個比喻。你就像三家村裡賣柴的漢子，拿著扁擔，在十字街頭站著問人，『今天中書堂商量什麼事？』」師默想，如果這樣，大事離我不遠了。一天，他對師說：『我老了，恐怕虛度你的光陰，你可以去依止白雲，這位老人家一定能了結你的大事。』師告辭，到了白雲處，於是舉出僧人問南泉（Nanquan，禪宗大師）摩尼珠（Manizhu，寶珠）的話請求開示。白雲呵斥他。師領悟。獻上投機偈說：『山前一片閑田地，叉手叮嚀問祖翁。幾度賣來還自買，為憐松竹引清風。』白雲認可。後來分座說法，晚年住在東山，為南嶽（Nanyue，山名）下十三世。贊曰： 『出門不利即撞擔板，逢人便問祇好遮眼，幸遇作家一椎打破，掉轉頭來方知話墮。』 無準范禪師傳 徑山（Jingshan，山名）無準禪師，名師範，是蜀地梓潼人，姓雍。出家受具足戒。參學來到杭州，在靈隱寺拜見松源岳，在平江拜見破庵先禪師，一句話之下，頓時領悟玄妙的旨意。在明州清涼寺開法，移到焦山，遷到雪竇寺，奉召住持育王寺，遷到徑山。奉召入宮，在修政殿接受皇帝的接見，皇帝賜予他金襕僧衣。又奉宣詔在慈明殿，登上高座說法，皇帝垂簾聽講，賜號佛鑒禪師。贊曰： 『一語投機十方通透，舌根雷奔衲僧云湊，兩入內廷提挈萬乘，不假他力全憑正令。』 四明（Siming，地名）法智知禮法師傳 法智法師，名知禮，字約言，四明金氏之子，母親李氏，沒有兒子。父母向佛祈禱，夢見神僧帶著童子送給他們，說：『這是佛子羅睺羅（Luohouluo，佛陀之子）。』因此懷孕。等到出生，神采清秀，與衆不同。七歲時喪父。
【English Translation】 English version: Yuanyun, I'll tell you a metaphor. You are like a firewood seller in Sanjia Village, carrying a carrying pole, standing at the crossroads asking people, 'What are they discussing in the Zhongshu Hall today?'" The master thought silently, if this is the case, a major event is not far from me. One day, he said to the master, 'I am old, I am afraid of wasting your time, you can go to rely on Baiyun, this old man will definitely be able to end your major event.' The master bid farewell and arrived at Baiyun, and then raised the monk's question about Nanquan's (Nanquan, a Zen master) Mani Pearl (Manizhu, a precious pearl) to ask for guidance. Baiyun scolded him. The master realized. He presented a speculative verse saying: 'In front of the mountain is a piece of idle farmland, I ask the ancestor respectfully with folded hands. I have sold it and bought it back several times, because I love the pine and bamboo that bring in the breeze.' Baiyun approved. Later, he gave lectures in separate seats, and lived in Dongshan in his later years, becoming the thirteenth generation under Nanyue (Nanyue, a mountain name). The praise says: 'Going out is unlucky and hitting the board, asking people is only good for covering your eyes, fortunately meeting a master who breaks it with a hammer, turning your head to realize that the words have fallen.' Biography of Zen Master Wuzhun Fan Zen Master Wuzhun of Jingshan (Jingshan, mountain name), named Shifan, was a native of Zitong in Shu, with the surname Yong. He became a monk and received full ordination. He came to Hangzhou to study, and met Songyuan Yue at Lingyin Temple, and Zen Master Po'an Xian at Pingjiang. With one word, he suddenly realized the profound meaning. He opened the Dharma at Qingliang Temple in Mingzhou, moved to Jiaoshan, moved to Xuedou Temple, and was summoned to preside over Yuhuang Temple, and moved to Jingshan. He was summoned to the palace and received by the emperor in the Xiuzheng Hall, and the emperor bestowed him a kasaya of gold brocade. He was also summoned to the Ciming Hall, ascended to the high seat to preach the Dharma, and the emperor listened behind a curtain, and bestowed the title of Zen Master Fojian. The praise says: 'One word hits the mark and penetrates all directions, the root of the tongue thunders and the monks gather like clouds, entering the inner court twice to lift up the myriad vehicles, not relying on other forces but relying entirely on the right order.' Biography of Dharma Master Fazhi Zhili of Siming (Siming, place name) Dharma Master Fazhi, named Zhili, styled Yueyan, was the son of the Jin family of Siming. His mother, Li, had no son. His parents prayed to the Buddha, and dreamed that a divine monk brought them a child, saying, 'This is the Buddha's son Rahula (Luohouluo, son of Buddha).' Therefore, she became pregnant. When he was born, he was clear and refined, different from others. He lost his father at the age of seven.
母。號哭不絕。白父求出家。遂舍依太平興國寺洪選師。十五授具。專探律部。時寶云法師。專弘天臺教觀。師時年二十。往從之。始三日。首座謂之曰。法界次第。汝當奉行。師曰。何謂法界。座曰。大總相法門。圓融無礙者。是也。師曰。既圓融無礙。何有次第。座無對。居一月。自講心經。聽者服其速悟。五年其父夢。師跪于寶云之前。云以瓶水。注其口。自是圓頓之旨。一受即了。嘗代寶云講。云歸寂。師復夢。貫寶云之首。擐於左臂而行。師自解曰。將作初表受習流通。次表操持種智之首。化行於世也。后受請出世。主乾符。后徙報恩院。大興建。以為長講天臺教法。十方住持之地。師精勤懺法。苦志操修。博學多聞。長於著述。善申詰難。天臺一家教觀。至宋久湮。先是寶云講二十年。尤多異計。至師廣設問難。發明一心三觀之旨。故臺宗以師為中興焉。著作甚多。具載別錄。贊曰。
臺之一家遠宗龍樹 教觀分明觸者多悟 五百年來其維不張 實生吾師大振其綱
雪巖欽禪師傳(補)
袁州仰山雪巖祖欽禪師。婺州人。五歲出家。十六為僧。十八至雙林鐵橛遠公會下。初看無字。忽返觀。念頭起處。當下冰冷。澄湛不搖。過一日如彈指頃。都不聞鐘鼓聲。年十九掛搭靈隱。見處
【現代漢語翻譯】 現代漢語譯本：母親號啕大哭不止。他稟告父親想要出家。於是捨棄世俗，依止太平興國寺的洪選法師。十五歲時受具足戒，專心研究律部。當時寶云法師專門弘揚天臺教觀。他當時二十歲，前去跟隨學習。剛開始三天，首座對他說：『《法界次第》你應該奉行。』他說：『什麼是法界？』首座說：『大總相法門，圓融無礙的就是。』他說：『既然圓融無礙，為什麼還有次第？』首座無言以對。居住一個月后，他自己講解《心經》，聽的人佩服他領悟的迅速。五年後，他的父親夢見他跪在寶云法師面前，寶云法師用瓶中的水，灌入他的口中。從此以後，圓頓的宗旨，一接受就明白了。他曾經代替寶云法師講經。寶云法師圓寂后，他又夢見貫穿寶云法師的頭顱，掛在左臂上行走。他自己解釋說：『將要作為最初的表法，接受學習流通，其次表示操持種智之首，教化流行於世。』後來接受邀請出世，主持乾符（874-879），后遷到報恩院。大興土木建造，作為長久講習天臺教法的地方。他精勤修習懺法，刻苦立志操守修行，博學多聞，擅長於著書立說，善於提出詰難。天臺一家教觀，到宋朝（960-1279）很久都湮沒了。先前寶云法師講經二十年，尤其有很多不同的見解。到他廣泛設立問難，發明一心三觀的宗旨。所以天臺宗認為他是中興之人。著作非常多，都記載在別錄中。讚頌說： 天臺一家，遠溯龍樹（Nāgārjuna），教觀分明，接觸的人多能領悟。 五百年來，它的綱維沒有張揚，實在是因為有吾師出現，才大大地振興了它的綱領。 雪巖欽禪師傳(補) 袁州仰山雪巖祖欽禪師，婺州人。五歲出家，十六歲為僧。十八歲到雙林鐵橛遠公會下。最初參看『無』字，忽然反觀，念頭生起的地方，當下冰冷，澄澈湛然不動搖。過一天就像彈指頃刻，都聽不見鐘鼓的聲音。十九歲掛單在靈隱寺，見處
【English Translation】 English version: His mother cried incessantly. He told his father that he wanted to become a monk. So he gave up secular life and relied on Dharma Master Hongxuan of Taiping Xingguo Temple. At the age of fifteen, he received the full precepts and devoted himself to studying the Vinaya. At that time, Dharma Master Baoyun specialized in propagating the Tiantai teachings and contemplation. He was twenty years old at the time and went to follow him to study. After only three days, the head monk said to him, 'You should practice the Fajie Cidi (The Order of the Dharma Realm).' He said, 'What is the Dharma Realm?' The head monk said, 'The Great Totality Dharma Gate, which is perfectly integrated and unobstructed.' He said, 'Since it is perfectly integrated and unobstructed, why is there an order?' The head monk had no answer. After living there for a month, he lectured on the Heart Sutra himself, and the listeners admired his quick understanding. Five years later, his father dreamed that he was kneeling in front of Dharma Master Baoyun, and Baoyun was pouring water from a bottle into his mouth. From then on, he understood the principles of perfect and sudden enlightenment as soon as he received them. He once lectured in place of Dharma Master Baoyun. After Baoyun passed away, he dreamed again that he pierced Baoyun's head and carried it on his left arm. He explained to himself, 'It will be the initial representation of receiving, learning, and circulating, and then it will represent holding the head of the seed wisdom and spreading the teachings in the world.' Later, he accepted an invitation to appear in the world and presided over Qianfu (874-879), and later moved to Bao'en Temple. He built extensively, as a place for long-term lectures on the Tiantai teachings. He diligently practiced the repentance method, worked hard to uphold his practice, was learned and knowledgeable, excelled at writing, and was good at raising questions. The Tiantai teachings had been lost for a long time by the Song Dynasty (960-1279). Previously, Dharma Master Baoyun lectured for twenty years, and there were many different views. When he widely established questions and difficulties, he expounded the principles of the One Mind and Three Contemplations. Therefore, the Tiantai school regarded him as the restorer. He wrote many works, which are recorded in separate records. The praise says: The Tiantai school traces its origins far back to Nāgārjuna (Longshu), with clear teachings and contemplation, enlightening many who come into contact with it. For five hundred years, its principles have not been promoted, truly because of the appearance of our teacher, who greatly revived its outline. Biography of Zen Master Xueyan Qin (Supplement) Zen Master Xueyan Zuqin of Yangshan in Yuanzhou was a native of Wuzhou. He became a monk at the age of five and a priest at the age of sixteen. At the age of eighteen, he went to the assembly of Yuan Gong of Tiejue in Shuanglin. At first, he looked at the word 'Wu' (無, 'no' or 'nothingness'), and suddenly looked back, and the place where the thought arose was immediately cold, clear, and unwavering. A day passed like a snap of the fingers, and he could not hear the sound of bells and drums. At the age of nineteen, he stayed at Lingyin Temple, where he saw
州來書記云。欽禪工夫。是死水不濟事。動靜二相。打作兩橛。參禪須是起疑情。小疑小悟。大疑大悟。師便改看乾屎橛。卻因昏散。不得頃刻潔凈。移單過凈慈。參天目禮。結甲坐禪。封被不臥。一日問修上座。即今昏散。打屏不去。修曰。你自不猛烈。須是盡渾身。並作一個話頭。更討甚昏散。師依此做工夫。頓覺身心兩忘。三晝夜目不交睫。第三日午後。在三門下經行。修問。在此做甚麼。曰辦道。修曰。你喚甚麼作道。不能對。轉加迷悶。遂歸堂坐禪。才上蒲團。面前豁然一開。如地陷一般。是時呈似人不得。便下單尋修。修見便云。且喜且喜。握手出門前柳堤上。行見萬象森羅。向來厭棄之物。與無明煩惱。元都是妙明真性中流出。半月餘動相不生。然于中夜睡著。又卻打作兩橛。凡古人公案。有義路者。則理會得。如銀山鐵壁者。卻又不會。后見無準范公于徑山。因鑄鐘令作疏語。師成偈曰。通身只是一張口。百鍊爐中輥出來。斷送夕陽歸去後。又催明月上樓臺。即俾居侍司。十年。然猶不得徹悟。因過浙東。天童育王兩山住。一日在佛殿前行。忽然抬頭。見一枝古柏觸目省發。礙膺之物。撲然而散。自謂如暗室中出在白日之下。走一轉相似。方始得見徑山老人立地處。正好三十拄杖。由是聲振叢林。出
世潭州龍興。遷湘西道林。處州南明佛日。臺州仙居護聖。湖州光孝。迨居袁州之仰山。道遂大顯。學者稱仰嶠再世云。上堂曰。個事本成現。覓則不可見。白圭本無瑕。琢磨乃成玷。執之以實法。空中生閃電。視之似等閑。腳下添紅線。若是學道人。好好看方便。作么生。莫看仙人手中扇。普說曰。時不待人。轉眼便是來生。何不趁身強力健。打教徹去。討教明白去。何幸又得在此名山大澤。神龍世界。祖師法窟安單。僧堂明凈。粥飯精潔。湯火穩便。若不向這裡打教徹。討教明白去。是你自暴自棄。自甘陸沉。為下劣愚癡之漢。你若果是。茫無所知。何不博問先知。凡遇五參。見曲錄床上老漢。橫說豎說。何不歷在耳根。反覆尋思。畢竟是個甚麼道理。是為南嶽下二十世。贊曰。
知見若存關棙猶隔 觸破琉璃殿前古柏 借仰山座通楊岐脈 全提正令千妖喪魄
無用寬禪師傳(補)
舒州太湖山無用寬禪師。得法金牛真。門庭嚴峻。先後主金牛離相寺。太平乳山。太湖梁山。凈戒正覺諸大剎。俱有語錄。行於世。一源寧求印可。方入戶。師厲聲叱出。寧作禮門外合爪而立。久之乃許入。師問曰。何處人。曰通州。師曰。淮海近日盈虛若何。曰沃日滔天。不存涓滴。師曰。不著漕道。曰請和
尚道。師便喝。寧退就禪室。徹夜不寐。一日聞師舉雲門一念不起語。聲未絕而有省。急趨入堂。師便打。令造偈拈趙州。寧立成曰。趙州狗子無佛性。萬象森羅齊乞命。無底籃兒盛死蛇。多添少減無餘剩。師嗒然一笑。復舉證道偈。問曰。掣電飛來。全身不顧。擬議之間。聖凡無路。速道速道。寧曰。火迸星飛。有何擬議。覿面當機。不是不是。師振威一喝。寧曰。喝作么。師曰。東瓜山前吞扁擔。捉住清風剝了皮。寧不覺通身汗下曰。今日方知和尚用處。師曰。閉著口。寧侍左右三年。師以斷崖義所贊己像。親署一花。授之曰。逢龍即住。遇池便居。寧后建禹門興化庵于龍池。實應其讖。宋學士濂云。無用其鐵中之錚錚者與。是為南嶽下二十世。贊曰。
好個阿師十分標格 門庭高峻言無枝葉 活剝了皮露出清風 且閉著口一線不通
高峰妙禪師傳
天目高峰禪師。諱原妙。吳江人。姓徐氏。母周氏。夢僧乘舟投宿。而孕。生而喜趺坐。見僧入門。則愛戀欲從之遊。十五懇請父母出家。投嘉禾密印寺法住為師。剃髮受具。二十入凈慈。立三年死限學禪。父兄尋訪。巍然不顧。后參雪巖欽禪師。方問訊。即打出閉卻門。再往始得親近。一日巖忽問。阿誰與你拖個死屍來。聲未絕。即打。如是
【現代漢語翻譯】 現代漢語譯本 尚道（尚未開悟）。老師便大喝一聲。寧退回禪房，徹夜未眠。一日，聽到老師提起雲門禪師的『一念不起』之語，話音未落便有所領悟，急忙跑入禪堂。老師便打了他。命他作偈語來評論趙州禪師。寧立刻寫成偈語說：『趙州狗子無佛性，萬象森羅齊乞命。無底籃兒盛死蛇，多添少減無餘剩。』老師淡然一笑。又舉證道歌，問道：『掣電飛來，全身不顧。擬議之間，聖凡無路。速道速道。』寧說：『火迸星飛，有何擬議？覿面當機，不是不是。』老師威嚴地大喝一聲。寧問：『喝作么？』老師說：『東瓜山前吞扁擔，捉住清風剝了皮。』寧不覺全身汗下，說：『今日方知和尚用處。』老師說：『閉著口。』寧在老師身邊侍奉三年。老師用斷崖義所寫的讚語讚美自己的畫像，親自署名『一花』，授予寧，說：『逢龍即住，遇池便居。』寧後來在龍池建立禹門興化庵，果然應驗了老師的預言。宋朝學士宋濂說：『無用禪師真是鐵中錚錚之士啊！』他是南嶽下第二十世傳人。讚語說： 『好個阿師十分標格，門庭高峻言無枝葉。 活剝了皮露出清風，且閉著口一線不通。』 《高峰妙禪師傳》 天目高峰禪師，名原妙，吳江人，姓徐氏。母親周氏，夢見僧人乘船來投宿，因此懷孕。原妙出生后喜歡跏趺坐。見到僧人入門，就愛戀不捨，想要跟隨他們遊玩。十五歲時懇請父母允許他出家，投嘉禾密印寺法住為師，剃髮受具足戒。二十歲進入凈慈寺，立下三年死限來學禪。父親和兄長前去尋訪，他巍然不動，不予理睬。後來參拜雪巖欽禪師，剛一問訊，就被打出門外並關上門。再次前往才得以親近。一日，雪巖禪師忽然問：『是誰與你拖著這具死屍來？』話音未落，就捱了一頓打。像這樣...
【English Translation】 English version Shang was still not enlightened. The master then shouted. Ning retreated to his meditation room and couldn't sleep all night. One day, he heard the master mention Yunmen's (Yunmen Wenyan, a famous Chan master) saying 'not a single thought arises,' and before the words had finished, he had an awakening. He rushed into the hall. The master then hit him, ordering him to compose a verse commenting on Zhaozhou (Zhaozhou Congshen, another famous Chan master). Ning immediately composed a verse saying: 'Zhaozhou's dog has no Buddha-nature, all phenomena in the universe beg for life together. A bottomless basket holds dead snakes, adding or subtracting leaves nothing remaining.' The master smiled faintly. He then quoted the Song of Enlightenment (證道歌, Zhengdao Ge) and asked: 'Like lightning flashing, one doesn't care for the whole body. Between deliberation, there's no path for the holy or the mundane. Speak quickly, speak quickly!' Ning said: 'Like fire bursting and stars flying, what deliberation is there? Face to face, right at the moment, it's not, it's not!' The master shouted with authority. Ning asked: 'Why shout?' The master said: 'In front of Donggua Mountain, swallow a carrying pole; catch the clear wind and peel off its skin.' Ning, without realizing it, was covered in sweat and said: 'Today I finally know the master's use.' The master said: 'Shut your mouth.' Ning served the master for three years. The master used the eulogy written by Duanya Yi (斷崖義) to praise his own portrait, personally signing it 'One Flower,' and gave it to Ning, saying: 'Dwell where you meet a dragon, reside where you encounter a pond.' Ning later built the Yumen Xinghua Hermitage at Dragon Pond, truly fulfilling the master's prophecy. Song Lian (宋濂), a scholar of the Song Dynasty (960-1279), said: 'Zen Master Wuyong is truly a錚錚之士 (zhēng zhēng zhī shì, a man of unyielding integrity) among iron!' He was the twentieth generation descendant of Nanyue (南嶽). The eulogy says: 'What a fine teacher, with a distinct character, the gate is high and steep, words without branches and leaves. Peeling off the skin to reveal the clear wind, and shutting the mouth, not a single thread passes through.' The Biography of Zen Master Gaofeng Miao Zen Master Gaofeng (高峰) of Tianmu (天目山), named Yuanmiao (原妙), was from Wujiang (吳江), with the surname Xu (徐). His mother, Zhou (周), dreamed of a monk arriving by boat to stay overnight, and thus became pregnant. Yuanmiao was born and liked to sit in the lotus position. When he saw monks entering the door, he loved them and wanted to follow them to play. At the age of fifteen, he earnestly requested his parents to allow him to become a monk, and he became a disciple of Fazhu (法住) at Miyan Temple (密印寺) in Jiahe (嘉禾), shaving his head and receiving the full precepts. At the age of twenty, he entered Jingci Temple (凈慈寺), setting a three-year death limit to study Chan. His father and brothers went to visit him, but he remained unmoved and ignored them. Later, he visited Zen Master Xueyan Qin (雪巖欽), and as soon as he made his initial bow, he was beaten out the door and the door was closed. He went again and was finally allowed to approach. One day, Zen Master Xueyan suddenly asked: 'Who is dragging this corpse here with you?' Before the words had finished, he was beaten. Like this...
者不知其幾。后睹五祖演和尚真贊云。返復元來是這漢。忽然打破拖死屍之疑。及見巖。巖仍前問。師便喝。巖拈棒。師把住曰。今日打某甲不得。翌日巖問。萬法歸一。一歸何處。師曰。狗䑛熱油鐺。自是機鋒不讓。一日巖問。正睡無夢時。主人公在甚麼處。師無語。自是奮志入龍鬚。決要發明。越五年。因同宿推枕子。落地作聲。廓然大悟。乃謂如遠客還鄉。只是舊時人。不改舊時行履處。后入天目獅子巖。最險絕處。立死關。髮長不剪。截甕為鐺。並日一食。晏如也。時巖住大仰。三喚不起。乃付麈拂印記。后出世。其道大振。遂有他方異域越重海逾萬山而來者。贊曰。
雪巖之險壁立萬仞 惟師登之得其捷徑 死關之險又逾于巖 故望之者猶如登天
鐵山瓊禪師傳(補)
南嶽鐵山瓊禪師。十八出家。二十二剃髮受具。先到石霜。記得祥庵主云。時時觀見鼻頭白。從此下工。便得清凈。及見雪巖坐禪箴。始知工夫未當。乃往見雪巖于仰山。一依所示用工。一日忽覺。從頭至足。如擘破髑髏相似。如萬丈井底被提出。在空中相似。舉似巖。巖曰。未在。更去做工夫。求得法語。末句云。紹隆佛祖向上事。腦後依然欠一槌。巖順世。師以離巖太早。再謁蒙山。山問。參禪到甚麼處。是畢工
【現代漢語翻譯】 現代漢語譯本： 已經不知道有多少了。後來看到五祖演和尚的真贊說：『反反覆覆原來就是這個人，忽然打破了拖著死屍的疑惑。』等到見了巖。巖仍然像之前那樣問。雪巖禪師便喝斥。巖拿起棒子。雪巖禪師抓住棒子說：『今天你打不著我。』第二天，巖問：『萬法歸一，一歸何處？』雪巖禪師說：『狗舔熱油鐺。』從此機鋒不讓人。一天，巖問：『正在睡覺沒有做夢的時候，主人公在什麼地方？』雪巖禪師沒有回答。從此發憤立志進入龍鬚，決心要發明此事。過了五年，因為同屋的人推枕頭，枕頭落地發出聲音，雪巖禪師豁然大悟。於是說如同遠方的客人回到家鄉，只是舊時的人，不改變舊時的行為處事。後來進入天目獅子巖，最危險的地方，立下死關，頭髮長了也不剪，截斷瓦甕當鍋，一天只吃一頓飯，安然自得。當時巖住在仰山，三次呼喚雪巖禪師都不應，於是把拂塵和印記交付給他。後來出世弘法，他的道風大振。於是有其他地方和異國的人越過重重海洋，翻過萬重山嶺而來。讚頌說： 雪巖的險峻，像墻壁一樣壁立萬仞，只有禪師您登上它，得到了捷徑。 死關的險峻，又超過了巖石，所以仰望它的人，就像登天一樣。
鐵山瓊禪師傳(補)
南嶽鐵山瓊禪師，十八歲出家，二十二歲剃髮受具足戒。先到石霜，記得祥庵主說：『時時觀見鼻頭白。』從此開始用功，便得到了清凈。等到看到雪巖坐禪箴，才知道自己的功夫不到位。於是前往仰山拜見雪巖，完全按照雪巖所示的方法用功。一天忽然覺得，從頭到腳，好像劈開了骷髏一樣，好像從萬丈井底被提出來，在空中一樣。把這件事告訴雪巖，雪巖說：『還不到位，再去用功。』求得法語，最後一句說：『紹隆佛祖向上事，腦後依然欠一槌。』雪巖去世后，鐵山瓊禪師因為離開雪巖太早，再次拜見蒙山。蒙山問：『參禪到什麼程度，才算完成功夫？』
English version: It is not known how many there were. Later, seeing the true praise of Zen Master Wuzu Yan, it said: 'Back and forth, it is originally this person, suddenly breaking the doubt of dragging a dead body.' When he saw Yan, Yan still asked as before. Zen Master Xueyan then shouted. Yan picked up the stick. Zen Master Xueyan grabbed the stick and said: 'Today you cannot hit me.' The next day, Yan asked: 'The myriad dharmas return to one, where does the one return?' Zen Master Xueyan said: 'A dog licks a hot oil pot.' From then on, his wit was unmatched. One day, Yan asked: 'When you are sleeping without dreaming, where is the protagonist?' Zen Master Xueyan did not answer. From then on, he was determined to enter Longxu, determined to discover this matter. After five years, because the roommate pushed the pillow, and the pillow fell to the ground making a sound, Zen Master Xueyan suddenly realized. So he said that it was like a guest returning home from afar, just the old person, not changing the old behavior. Later, he entered the Lion Rock of Tianmu, the most dangerous place, and established a death barrier, not cutting his hair when it grew long, cutting off the earthen jar as a pot, eating only one meal a day, and being at ease. At that time, Yan lived in Yangshan, and called Zen Master Xueyan three times without response, so he handed over the whisk and seal to him. Later, he came out to promote the Dharma, and his Taoist style was greatly shaken. Therefore, there were people from other places and foreign countries who crossed the heavy seas and crossed thousands of mountains to come. The praise says: The danger of Xueyan is like a wall standing ten thousand feet high, only you, Zen Master, climbed it and got the shortcut. The danger of the death barrier is even greater than the rock, so those who look up to it are like ascending to heaven.
Biography of Zen Master Tieshan Qiong (Supplement)
Zen Master Qiong of Tieshan in Nanyue, left home at the age of eighteen, and was ordained at the age of twenty-two. He first went to Shishuang, and remembered that Abbot Xiang said: 'Always see the white of the nose.' From then on, he began to work hard, and he gained purity. When he saw Xueyan's Zen meditation proverbs, he realized that his kung fu was not in place. So he went to Yangshan to see Xueyan, and worked hard completely according to the method shown by Xueyan. One day, he suddenly felt that from head to toe, it was like splitting a skull, as if he was pulled out from the bottom of a ten-thousand-foot well, as if he was in the air. He told Xueyan about this, and Xueyan said: 'Not yet in place, go and work harder.' He sought the Dharma words, and the last sentence said: 'To promote the Buddha's ancestral upward affairs, there is still a hammer missing behind the head.' After Xueyan passed away, Zen Master Tieshan Qiong, because he left Xueyan too early, visited Mengshan again. Mengshan asked: 'To what extent does Zen practice reach, to be considered complete?'
【English Translation】 Modern Chinese Translation: It is not known how many there were. Later, seeing the true praise of Zen Master Wuzu Yan, it said: 'Back and forth, it is originally this person, suddenly breaking the doubt of dragging a dead body.' When he saw Yan, Yan still asked as before. Zen Master Xueyan then shouted. Yan picked up the stick. Zen Master Xueyan grabbed the stick and said: 'Today you cannot hit me.' The next day, Yan asked: 'The myriad dharmas return to one, where does the one return?' Zen Master Xueyan said: 'A dog licks a hot oil pot.' From then on, his wit was unmatched. One day, Yan asked: 'When you are sleeping without dreaming, where is the protagonist?' Zen Master Xueyan did not answer. From then on, he was determined to enter Longxu, determined to discover this matter. After five years, because the roommate pushed the pillow, and the pillow fell to the ground making a sound, Zen Master Xueyan suddenly realized. So he said that it was like a guest returning home from afar, just the old person, not changing the old behavior. Later, he entered the Lion Rock of Tianmu, the most dangerous place, and established a death barrier, not cutting his hair when it grew long, cutting off the earthen jar as a pot, eating only one meal a day, and being at ease. At that time, Yan lived in Yangshan, and called Zen Master Xueyan three times without response, so he handed over the whisk and seal to him. Later, he came out to promote the Dharma, and his Taoist style was greatly shaken. Therefore, there were people from other places and foreign countries who crossed the heavy seas and crossed thousands of mountains to come. The praise says: The danger of Xueyan is like a wall standing ten thousand feet high, only you, Zen Master, climbed it and got the shortcut. The danger of the death barrier is even greater than the rock, so those who look up to it are like ascending to heaven.
Biography of Zen Master Tieshan Qiong (Supplement)
Zen Master Qiong of Tieshan in Nanyue, left home at the age of eighteen, and was ordained at the age of twenty-two. He first went to Shishuang, and remembered that Abbot Xiang said: 'Always see the white of the nose.' From then on, he began to work hard, and he gained purity. When he saw Xueyan's Zen meditation proverbs, he realized that his kung fu was not in place. So he went to Yangshan to see Xueyan, and worked hard completely according to the method shown by Xueyan. One day, he suddenly felt that from head to toe, it was like splitting a skull, as if he was pulled out from the bottom of a ten-thousand-foot well, as if he was in the air. He told Xueyan about this, and Xueyan said: 'Not yet in place, go and work harder.' He sought the Dharma words, and the last sentence said: 'To promote the Buddha's ancestral upward affairs, there is still a hammer missing behind the head.' After Xueyan passed away, Zen Master Tieshan Qiong, because he left Xueyan too early, visited Mengshan again. Mengshan asked: 'To what extent does Zen practice reach, to be considered complete?'
處。師惘然。山教做定力工夫。洗盪塵習。每遇入室下語。只道欠在。一日以定力挨拶。直造幽微。出定舉似山。山問。那個是你本來面目。正欲下語。山便閉門。自此工夫日有妙處。但入室下語。猶道欠在。一日定中。忽觸著欠字。身心豁然。如積雪卒然開霽。忍俊不禁。跳下單來。擒住山曰。我欠個甚麼。山打三掌。師禮三拜。山曰。鐵山這一著子幾年。今日方了。后住南嶽。道風大播。高麗國王。請為國師。聲振海外。后復還石霜。嗣雪巖焉。千巖長公。䟦師開示語曰。鐵山和尚。一條硬脊骨。拗不折。親承仰山慧朗老人之記。為高麗一國之師。登其門。升其堂。無慮億萬計。是為南嶽下二十一世。贊曰。
髑髏觸破再下一槌 本無欠少錯過幾回 薰天炙地海外網開 法無藏處萬里歸來
中峰本禪師傳
天目中峰禪師。諱明本。號幻住。杭之錢塘人。俗姓孫。母李氏。夢無門開道者。打燈籠。至其家。翌日遂生。師神儀挺異。具大人相。才離襁褓。便跏趺坐。能言便歌贊梵唄。凡嬉戲。必為佛事。年十五。決志出家。遇僧招師。往參天目高峰和尚。峰孤峻嚴冷。不假人辭色。一見歡然。欲為祝髮。師以父命未許。至年二十四。從高峰剃染。于獅子院授具。明年觀流泉有省。詣峰求證。峰
【現代漢語翻譯】 處。鐵山禪師茫然不知所措。仰山教他做定力（Samadhi-bala，禪定之力）的功夫，洗滌塵世的習氣。每次入室請教，仰山只說『還欠缺』。一日，鐵山以定力來請安，直入幽微之境。出定后，向仰山稟報。仰山問：『哪個是你的本來面目？』鐵山正要回答，仰山便關上了門。從此，鐵山的功夫日益精妙，但每次入室請教，仰山仍然說『還欠缺』。一日，在禪定中，忽然觸及『欠』字，身心豁然開朗，如同積雪突然放晴。鐵山忍不住，跳下禪床，擒住仰山說：『我欠缺個什麼？』仰山打了他三掌，鐵山禮拜三次。仰山說：『鐵山這一著子，我用了幾年，今天才算了結。』後來，鐵山禪師住在南嶽，道風廣為傳播。高麗國王請他擔任國師，聲名遠播海外。之後又回到石霜，繼承了雪巖的衣缽。千巖長公跋師開示語說：鐵山和尚，一條硬脊樑，怎麼也拗不斷。親自承受仰山慧朗老人的記莂，成為高麗一國的國師，登他門、升他堂的人，數也數不清。是為南嶽下二十一世。贊曰： 『髑髏觸破再下一槌，本無欠少錯過幾回，薰天炙地海外網開，法無藏處萬里歸來。』 中峰本禪師傳 天目中峰禪師，名明本，號幻住。杭州錢塘人，俗姓孫。母親李氏，夢見無門開道者，打著燈籠來到她家，第二天就生下了明本禪師。禪師神采儀表與衆不同，具有大人之相。剛離開襁褓，便能跏趺而坐，能說話后便歌唱讚美梵唄。凡是嬉戲，必定做佛事。十五歲時，決心出家。遇到僧人邀請他，前往參拜天目高峰和尚。高峰和尚孤傲嚴峻冷漠，不以好臉色待人。一見明本禪師，卻非常高興，想要為他剃度。明本禪師因為父親的命令沒有允許。到二十四歲時，跟隨高峰剃髮染衣，在獅子院受具足戒。第二年，觀看流水有所領悟，前往高峰和尚處請求印證。高峰和尚
【English Translation】 There. Master Tieshan was at a loss. Yangshan taught him to practice the effort of Samadhi-bala (power of meditation), washing away worldly habits. Every time he entered the room to ask for instruction, Yangshan would only say, 'Still lacking.' One day, Tieshan paid his respects with Samadhi, directly entering the realm of the subtle and profound. After coming out of meditation, he reported to Yangshan. Yangshan asked, 'Which one is your original face?' Just as Tieshan was about to answer, Yangshan closed the door. From then on, Tieshan's practice became increasingly exquisite, but every time he entered the room to ask for instruction, Yangshan still said, 'Still lacking.' One day, in meditation, he suddenly touched the word 'lacking,' and his body and mind suddenly opened up, like accumulated snow suddenly clearing up. Tieshan couldn't help but jump off the meditation platform, grab Yangshan and say, 'What am I lacking?' Yangshan slapped him three times, and Tieshan bowed three times. Yangshan said, 'Tieshan, this move of mine has taken me several years, and today it is finally settled.' Later, Zen Master Tieshan lived in Nanyue, and his teachings spread widely. The King of Goryeo invited him to be the national teacher, and his reputation spread overseas. Later, he returned to Shishuang and inherited the mantle of Xueyan. Elder Qianyan Chang wrote an inscription on the master's teachings, saying: Zen Master Tieshan has a tough spine that cannot be broken. He personally received the prediction of the old man Yangshan Huilang and became the national teacher of Goryeo. Countless people ascended his gate and entered his hall. He is the twenty-first generation of Nanyue. A eulogy says: 'The skull is broken, and another hammer is struck. There was no lack to begin with, but how many times have we missed it? The fragrance fills the sky and the earth, and the net is cast overseas. The Dharma has no hiding place, and returns from ten thousand miles away.' Biography of Zen Master Zhongfeng Ben Zen Master Zhongfeng of Tianmu, named Mingben, with the alias Huanzhu, was from Qiantang, Hangzhou, with the surname Sun. His mother, Lady Li, dreamed of a Daoist opening the way without a door, carrying a lantern to her house, and the next day she gave birth to Zen Master Mingben. The Zen Master's spirit and appearance were extraordinary, possessing the appearance of a great man. As soon as he left the swaddling clothes, he could sit in the lotus position, and when he could speak, he sang praises to the Brahmanic chants. Whenever he played, he would definitely perform Buddhist rituals. At the age of fifteen, he resolved to leave home. He met a monk who invited him to visit the High Peak Monk of Tianmu. The High Peak Monk was solitary, stern, and cold, and did not treat people with a kind face. Upon seeing Zen Master Mingben, he was very happy and wanted to shave his head. Zen Master Mingben did not allow it because of his father's orders. At the age of twenty-four, he followed the High Peak to shave his head and dye his clothes, and received the full precepts at the Lion's Courtyard. The following year, he had an epiphany while watching the flowing spring, and went to the High Peak Monk to request verification. The High Peak Monk
打趁出。既而民間訛傳。官選童男女。師因問曰。忽有人來問和尚。討童男女時如何。峰曰。我但度竹篦子與他。師于言下洞然。陸沉眾中。人無知者。於是高峰書真贊。付之師曰。我相不思議。佛祖莫能視。獨許不肖兒。得見半邊鼻。且俾參徒詣師請益。眾由此知歸。及高峰將遷化。以大覺屬師。師辭。推第一座主之。師自後往游皖山廬阜少林金陵。隨處結幻住庵。學人叢聚。于儀真船居。朝廷聞師道風。賜佛慈圓照廣慧禪師之號。一時王公駙馬。莫不致禮。翰林承旨趙公孟頫。以師禮之。時問法要。有別傳覺心。師說法無礙。有廣錄三十卷。行於世。贊曰。
天目窟中真獅子兒 爪牙才露百獸奔馳 孤風凜凜法海洋洋 是故我師稱法中王
斷崖義禪師傳(補)
斷崖了義禪師。湖州德清人。姓湯氏。生不茹葷。六歲始能言。但從其母。誦法華經。余懵無所知。年十七。聞禪者誦高峰上堂語曰。欲窮千里目。更上一層樓。師忽曰。此大善知識。必能為人拔釘去楔。愿見之。母張氏。俶裝與行。見高峰于獅子巖之死關峰。令參萬法歸一一歸何處話。因名之曰從一。他日聞峰舉牛過窗欞話。師疑甚。一日過缽盂塘。見松上雪墜。有省。即呈頌曰。不問南北與東西。大地山河一片雪。聲未絕。峰痛
【現代漢語翻譯】 現代漢語譯本： 打趁出（指突然顯現）。不久，民間以訛傳訛。官府挑選童男童女。高峰禪師因此問道：『忽然有人來問和尚，討要童男童女時該如何是好？』斷崖禪師回答說：『我只把竹篦子給他。』高峰禪師聽了這話，當下豁然開悟。斷崖禪師於是深藏於眾人之中，沒有人知道他的底細。於是，高峰禪師寫了真贊，交給斷崖禪師說：『我的相貌不可思議，佛祖都無法看清。唯獨允許你這個不成器的弟子，得見我的半邊鼻子。』並且讓參禪的弟子們去向斷崖禪師請教。眾人因此知道了歸宿。等到高峰禪師將要圓寂時，想把大覺禪寺託付給斷崖禪師，斷崖禪師推辭了，推薦了第一座主。斷崖禪師之後遊歷了皖山、廬山、少林寺、金陵等地，隨處結廬，名為幻住庵，學人聚集。在儀真時，他住在船上。朝廷聽聞斷崖禪師的道風，賜予他佛慈圓照廣慧禪師的稱號。一時之間，王公貴族、駙馬，沒有不對他致以禮敬的。翰林承旨趙孟頫，以師禮待他，時常請教佛法要義。斷崖禪師有《別傳覺心》。斷崖禪師說法無礙，有《廣錄》三十卷，流傳於世。贊曰： 天目窟中真獅子兒，爪牙才露百獸奔馳。 孤風凜凜法海洋洋，是故我師稱法中王。 斷崖義禪師傳(補) 斷崖了義禪師，湖州德清人，姓湯氏。生來不吃葷。六歲才會說話，只會跟著他的母親誦讀《法華經》，其餘的一概不知。十七歲時，聽到禪者誦讀高峰禪師的上堂語說：『欲窮千里目，更上一層樓。』斷崖禪師忽然說：『這位是大善知識，必定能為人拔釘去楔，我希望能見到他。』他的母親張氏，準備好行裝與他同行。在獅子巖的死關峰見到了高峰禪師，高峰禪師讓他參『萬法歸一一歸何處』的話頭，因此給他取名為從一。後來，聽到高峰禪師舉『牛過窗欞』的話頭，斷崖禪師非常疑惑。一天，經過缽盂塘，看到松樹上的雪掉落，有所領悟，於是呈上頌說：『不問南北與東西，大地山河一片雪。』話音未落，高峰禪師痛
【English Translation】 English version: Da chen chu (meaning suddenly appearing). Soon after, rumors spread among the people. Officials were selecting young boys and girls. Zen Master Gaofeng therefore asked: 'If someone suddenly comes to ask the monk for young boys and girls, what should I do?' Zen Master Duanya replied: 'I will just give him a bamboo stick.' Zen Master Gaofeng, upon hearing this, suddenly became enlightened. Zen Master Duanya then hid himself among the crowd, and no one knew his background. Therefore, Zen Master Gaofeng wrote a true eulogy and gave it to Zen Master Duanya, saying: 'My appearance is inconceivable, even the Buddhas cannot see it clearly. Only you, this unworthy disciple, are allowed to see half of my nose.' And he asked his fellow Zen students to seek advice from Zen Master Duanya. The people thus knew where to turn. When Zen Master Gaofeng was about to pass away, he wanted to entrust Dajue Temple to Zen Master Duanya, but Zen Master Duanya declined and recommended the first seat master. After that, Zen Master Duanya traveled to Wan Mountain, Mount Lu, Shaolin Temple, Jinling, and other places, building huts everywhere, named Huanzhu Hermitage, where scholars gathered. In Yizhen, he lived on a boat. The court heard of Zen Master Duanya's virtuous reputation and bestowed upon him the title of 'Buddha Compassionate, Perfectly Illuminating, Great Wisdom Zen Master'. For a time, princes, dukes, and imperial son-in-laws all paid their respects to him. Hanlin Academician Zhao Mengfu treated him as a teacher and often asked him about the essentials of Buddhist teachings. Zen Master Duanya had 'Separate Transmission of Awakening Mind'. Zen Master Duanya's teachings were unobstructed, and he had thirty volumes of 'Extensive Records' that circulated in the world. The eulogy says: 'In the cave of Tianmu, a true lion cub, its claws and teeth just revealed, all beasts flee.' 'A solitary wind, awe-inspiring, the ocean of Dharma vast, therefore my teacher is called the King of Dharma.' Biography of Zen Master Duanya Yi (Supplement) Zen Master Duanya Liaoyi, a native of Deqing, Huzhou, whose surname was Tang. He was born a vegetarian. He did not speak until he was six years old, and only knew how to recite the 'Lotus Sutra' with his mother, knowing nothing else. At the age of seventeen, he heard a Zen practitioner reciting Zen Master Gaofeng's words from the high seat, saying: 'To exhaust a thousand miles of vision, ascend another level.' Zen Master Duanya suddenly said: 'This is a great virtuous teacher, who will surely be able to remove nails and extract wedges for people. I wish to see him.' His mother, Zhang, prepared luggage and traveled with him. They met Zen Master Gaofeng at the Death Pass Peak of Lion Rock. Zen Master Gaofeng asked him to contemplate the topic of 'The myriad dharmas return to one, where does the one return?' Therefore, he named him Congyi. Later, hearing Zen Master Gaofeng raise the topic of 'A cow passing through a window', Zen Master Duanya was very puzzled. One day, passing by Bōyú Pond, he saw snow falling from a pine tree and had an awakening. He then presented a verse, saying: 'Not asking north, south, east, or west, the great earth and mountains are all a sheet of snow.' Before the words were finished, Zen Master Gaofeng painfully
棒之。不覺墜身崖下。同學明通。馳救之。已出半山無所苦。曰我見欽公去也。通曰。莫負老漢棒。力挽之。乃自誓。七日不證則決去。遂壁立達旦。未及所期。忽大悟。馳至死關。呼曰。老和尚。今日瞞我不得也。呈頌曰。大地山河一片雪。太陽一照便無蹤。自此不疑諸佛祖。更無南北與西東。峰因上堂云。我布漫天大網。打鳳羅龍。今日有蟭螟蟲撞入。三十年後。向孤峰絕頂。揚聲大叫。且道叫個甚麼。舉拂子云。大地山河一片雪。師便奪峰拂子。為眾舉揚。峰嘆其俊快。改名曰了義。從此剃落。所至歸重。師性嚴峻。或觸其鋒。則發言如奔雷。居不擇地。而律范凜如冰雪。師子正宗等寺。屢請住持。俱不應。泰定三年。師壽七十。始狥眾請。居一載。示眾曰。不可起一念精進心。不可起一念懈怠心。不可起一念求悟心。不可起一念得失心。才有念生。即被一切邪魔入心腑。使爾顛狂。胡說亂道。永作魔家眷屬。佛也難救。元統二年正月六日。詣法雲塔西。指空地曰。此處更好立個無縫塔。其晚謂禪者曰。老僧明日天臺去。禪者曰。某甲隨師去。曰你走馬也趁我不及。翌午跏趺而化。世壽七十二。僧臘四十九。藏全身於獅子巖后之云深庵。詔賜號佛慧圓明正覺普度大師。是為南嶽下二十二世。贊曰。
千崖坐
【現代漢語翻譯】 現代漢語譯本 用棒打他，不覺失足墜落山崖。同學明通（人名）趕來營救，發現他已從半山腰爬出，並無大礙。了義（人名）說：『我看見欽公（人名）走了。』明通（人名）說：『不要辜負老漢的棒喝，』用力拉他上來。於是了義（人名）發誓，七日內若不開悟，就決然離去。於是整夜壁立面壁。還未到期限，忽然大悟。跑到死關（禪堂名），呼喊道：『老和尚，今天你瞞不了我了。』呈上頌偈說：『大地山河一片雪，太陽一照便無蹤。從此不疑諸佛祖，更無南北與西東。』 孤峰（法號）上堂說法時說：『我佈下漫天大網，用來捕捉鳳和龍。今天有蟭螟蟲撞入。三十年後，向孤峰絕頂，揚聲大叫。』且說叫個什麼？舉起拂塵說：『大地山河一片雪。』了義（人名）便奪過孤峰（法號）的拂塵，為大眾舉揚。孤峰（法號）歎服他的俊敏快捷，改名爲了義（法號）。從此剃度出家。所到之處都受到尊重。了義（法號）性格嚴峻，有人觸犯他的鋒芒，則言語如奔雷般迅猛。居住不選擇地方，而律儀規範凜然如冰雪。獅子正宗等寺廟，多次請他住持，他都不答應。泰定三年（1326年），了義（法號）七十歲，才順從大眾的請求，住持了一年。告誡大眾說：『不可生起一念精進心，不可生起一念懈怠心，不可生起一念求悟心，不可生起一念得失心。』只要有念頭產生，就會被一切邪魔侵入心腑，使你顛狂，胡說亂道，永遠成為魔家的眷屬，佛也難以救度。 元統二年（1334年）正月初六，到法雲塔西邊，指著空地說：『此處更好立一座無縫塔。』當天晚上對禪者說：『老僧明天要去天臺山。』禪者說：『我跟隨師父去。』了義（法號）說：『你騎馬也趕不上我。』第二天中午結跏趺坐而圓寂。世壽七十二歲，僧臘四十九年。全身安葬在獅子巖后的云深庵。朝廷賜號佛慧圓明正覺普度大師。是為南嶽下二十二世。贊曰： 千崖坐
【English Translation】 English version He was struck with a stick and unknowingly fell off a cliff. His classmate, Mingtong (name), rushed to save him and found that he had already climbed out from halfway up the mountain and was unharmed. Liaoyi (name) said, 'I saw Qin Gong (name) leave.' Mingtong (name) said, 'Don't let the old man's stick go to waste,' and pulled him up with force. Thereupon, Liaoyi (name) vowed that if he did not attain enlightenment within seven days, he would resolutely leave. So he stood facing the wall all night. Before the deadline arrived, he suddenly attained great enlightenment. He ran to the Death Pass (name of a meditation hall) and shouted, 'Old monk, you can't hide it from me today!' He presented a verse saying, 'The great earth, mountains, and rivers are a sheet of snow, the sun shines and it disappears without a trace. From now on, I will not doubt all the Buddhas and patriarchs, there is no north, south, east, or west.' Gufeng (Dharma name) said during an assembly: 'I have cast a great net covering the sky, used to catch phoenixes and dragons. Today, a tiny gnat has crashed in. Thirty years from now, shout loudly towards the summit of Gufeng.' What will he shout? He raised his whisk and said, 'The great earth, mountains, and rivers are a sheet of snow.' Liaoyi (name) then snatched Gufeng's (Dharma name) whisk and raised it for the assembly. Gufeng (Dharma name) admired his quick wit and renamed him Liaoyi (Dharma name). From then on, he shaved his head and became a monk. Wherever he went, he was respected. Liaoyi (Dharma name) was stern in character, and if someone offended him, his words would be as swift as thunder. He did not choose a place to live, and his discipline was as cold as ice and snow. The Lion, Zhengzong, and other temples repeatedly invited him to be the abbot, but he refused. In the third year of Taiding (1326 AD), Liaoyi (Dharma name) was seventy years old and finally complied with the request of the assembly, serving as abbot for one year. He warned the assembly: 'Do not give rise to a single thought of diligence, do not give rise to a single thought of laziness, do not give rise to a single thought of seeking enlightenment, do not give rise to a single thought of gain or loss.' As soon as a thought arises, it will be invaded by all demons, causing you to go mad, talk nonsense, and forever become a member of the demon's family, and even the Buddha cannot save you.' On the sixth day of the first month of the second year of Yuantong (1334 AD), he went to the west of Fayun Pagoda and pointed to the open space, saying, 'This is a better place to build a seamless pagoda.' That night, he said to the Chan practitioners, 'This old monk is going to Mount Tiantai tomorrow.' The Chan practitioner said, 'I will follow the master.' Liaoyi (Dharma name) said, 'You can't catch up with me even on horseback.' The next day at noon, he sat in full lotus posture and passed away. He lived to be seventy-two years old, and had been a monk for forty-nine years. His whole body was buried in Yun Shen Hermitage behind Lion Rock. The imperial court bestowed the title 'Great Master of Buddha Wisdom, Perfect Enlightenment, Correct Awakening, and Universal Salvation'. He was the twenty-second generation of Nanyue. A eulogy says: Sitting on a thousand cliffs
斷粉碎洪蒙 眼空四海鼻舌俱通 松上雪消崖邊云墮 大地山河喚作甚麼
絕學誠禪師傳(補)
洪州般若寺絕學世誠禪師。大德間。鐵牛持定。住靈云。唱雪巖之道。師為其上足。嘗示眾云。兄弟家。三年五年做工夫。無個入處。將從前話頭拋卻。不知行到中途而廢。可惜前來許多心機。有志之士。看眾中柴干水便。僧堂溫暖。發願三年不出門。決定有個受用。有等才做工夫。心地清凈。但見境物現前。便成四句。將謂是大了當人。口快舌便。誤了一生。三寸氣消。將何保任。佛子若欲出離。參須真參。悟須實悟。後仰山古梅正友。請益求住。師曰。你去見無用中峰斷崖三人了。卻來與我同住。后梅到雪巖。閱法昌語錄。至驅耕奪食。忽有徹處。便頌公案數則。寄呈師。師曰。此人得我第三番竹篦上氣力。但欠脫殼在。越三年。梅因過堂。打動缽。始大悟。是為南嶽下二十二世。贊曰。
據曲錄床提長柄拂 用鐵牛機碎千聖骨 亦名瞎禿亦名古佛 千巖道破是第二月
千巖長禪師傳
千巖禪師。諱元長。字無明。千巖別號也。越之蕭山黃氏子。父九鼎。母何氏。晚而生師。七歲從外傳。諸書經目輒成誦。師之諸父曇芳為僧。欲乞為嗣。從之。十九剃染。受具干律師。知為
【現代漢語翻譯】 現代漢語譯本
斷粉碎洪蒙，眼空四海鼻舌俱通。 松上雪消崖邊云墮，大地山河喚作甚麼？
絕學誠禪師傳（補）
洪州般若寺絕學世誠禪師。大德（元成宗年號，1297-1307）年間，鐵牛持定，住靈云，唱雪巖之道。禪師是雪巖禪師的上首弟子。曾經對大眾開示說：『各位同修，三年五年做功夫，沒有入門的地方，就把從前的話頭拋卻，不知半途而廢，可惜之前許多心機。有志之士，看大眾中柴干水便，僧堂溫暖，發願三年不出門，決定有個受用。有等才做功夫，心地清凈，但見境物現前，便成四句，將謂是大了當人，口快舌便，誤了一生。三寸氣消，將何保任？佛子若欲出離，參須真參，悟須實悟。』後來仰山古梅正友，請益求住。禪師說：『你去見無用、中峰、斷崖三人了，卻來與我同住。』後來古梅到雪巖，閱讀法昌語錄，至驅耕奪食，忽然有了徹悟之處，便頌公案數則，寄呈禪師。禪師說：『此人得我第三番竹篦上氣力，但欠脫殼在。』越三年，古梅因過堂，打動缽，始大悟。是為南嶽下二十二世。贊曰：
據曲錄床提長柄拂，用鐵牛機碎千聖骨。 亦名瞎禿亦名古佛，千巖道破是第二月。
千巖長禪師傳
千巖禪師，諱元長，字無明，千巖是他的別號。是越州蕭山黃氏之子，父親是黃九鼎，母親是何氏，晚年才生下禪師。七歲跟隨外傳學習，諸書經目輒成誦。禪師的叔父曇芳是僧人，想要他繼承自己的衣缽，禪師便聽從了。十九歲剃度染衣，受具足戒于律師門下，知道 English version
Breaking and crushing the primordial chaos, eyes empty of the four seas, nose and tongue all-pervading. Snow melts on the pines, clouds fall from the cliffs, what do you call this great earth and rivers?
Biography of Chan Master Juexue Cheng (Supplement)
Chan Master Shicheng of Juexue Temple in Hongzhou (present-day Nanchang, Jiangxi Province) . During the Dade era (1297-1307), he firmly held the Iron Ox, resided at Lingyun Temple, and propagated the teachings of Xueyan. The Chan master was Xueyan's foremost disciple. He once addressed the assembly, saying: 'Brothers, if you put in effort for three to five years and still find no entry point, you abandon your previous topic of contemplation, not knowing that you are giving up halfway, which is a pity for all the effort you've put in. Those with ambition, seeing that the firewood is dry and the water is convenient in the assembly, and the monks' hall is warm, should vow not to leave for three years, and you will surely have some benefit. Some have just begun to cultivate, and their minds are pure, but as soon as they see objects appear before them, they compose four lines of verse, thinking they are great masters, quick of speech and tongue, but they are wasting their lives. When their last breath is gone, what will they rely on? If Buddhist disciples wish to be liberated, they must truly practice Chan, and their enlightenment must be genuine.' Later, Yangshan Gumei Zhengyou requested instruction and permission to reside there. The Chan master said, 'Go and see Wuyong, Zhongfeng, and Duanya first, and then come and live with me.' Later, Gumei went to Xueyan and read the 'Fachang's Sayings,' and when he came to 'driving away the plowman and seizing his food,' he suddenly had a thorough understanding. He then composed several verses on the public case and sent them to the Chan master. The Chan master said, 'This person has obtained the strength of my third bamboo staff, but he still lacks the shedding of his shell.' Three years later, Gumei was in the dining hall and accidentally struck the bowl, and he had a great enlightenment. He became the twenty-second generation of Nanyue. A eulogy says:
Leaning on the curved bed and holding the long-handled whisk, using the Iron Ox machine to crush the bones of a thousand sages. Also called a blind bald head, also called an ancient Buddha, Qianyan reveals that it is the second moon.
Biography of Chan Master Qianyan Chang
Chan Master Qianyan, whose personal name was Yuanchang, style name Wuming, Qianyan was his alias. He was a son of the Huang family of Xiaoshan, Yuezhou (present-day Xiaoshan District, Hangzhou, Zhejiang Province). His father was Huang Jiuding, and his mother was He. They had the Chan master late in life. At the age of seven, he followed an external teacher and could recite any book he saw. The Chan master's uncle, Tanfang, was a monk and wanted him to inherit his legacy, so the Chan master obeyed. At the age of nineteen, he shaved his head and dyed his robes, receiving full ordination under a Vinaya master, knowing
【English Translation】 Breaking and crushing the primordial chaos, eyes empty of the four seas, nose and tongue all-pervading. Snow melts on the pines, clouds fall from the cliffs, what do you call this great earth and rivers?
Biography of Chan Master Juexue Cheng (Supplement)
Chan Master Shicheng of Juexue Temple in Hongzhou (present-day Nanchang, Jiangxi Province) . During the Dade era (1297-1307), he firmly held the 'Iron Ox', resided at Lingyun Temple, and propagated the teachings of Xueyan. The Chan master was Xueyan's foremost disciple. He once addressed the assembly, saying: 'Brothers, if you put in effort for three to five years and still find no entry point, you abandon your previous topic of contemplation, not knowing that you are giving up halfway, which is a pity for all the effort you've put in. Those with ambition, seeing that the firewood is dry and the water is convenient in the assembly, and the monks' hall is warm, should vow not to leave for three years, and you will surely have some benefit. Some have just begun to cultivate, and their minds are pure, but as soon as they see objects appear before them, they compose four lines of verse, thinking they are great masters, quick of speech and tongue, but they are wasting their lives. When their last breath is gone, what will they rely on? If Buddhist disciples wish to be liberated, they must truly practice Chan, and their enlightenment must be genuine.' Later, Yangshan Gumei Zhengyou requested instruction and permission to reside there. The Chan master said, 'Go and see Wuyong, Zhongfeng, and Duanya first, and then come and live with me.' Later, Gumei went to Xueyan and read the 'Fachang's Sayings,' and when he came to 'driving away the plowman and seizing his food,' he suddenly had a thorough understanding. He then composed several verses on the public case and sent them to the Chan master. The Chan master said, 'This person has obtained the strength of my third bamboo staff, but he still lacks the shedding of his shell.' Three years later, Gumei was in the dining hall and accidentally struck the bowl, and he had a great enlightenment. He became the twenty-second generation of Nanyue. A eulogy says:
Leaning on the curved bed and holding the long-handled whisk, using the 'Iron Ox' machine to crush the bones of a thousand sages. Also called a blind bald head, also called an ancient Buddha, Qianyan reveals that it is the second moon.
Biography of Chan Master Qianyan Chang
Chan Master Qianyan, whose personal name was Yuanchang, style name Wuming, Qianyan was his alias. He was a son of the Huang family of Xiaoshan, Yuezhou (present-day Xiaoshan District, Hangzhou, Zhejiang Province). His father was Huang Jiuding, and his mother was He. They had the Chan master late in life. At the age of seven, he followed an external teacher and could recite any book he saw. The Chan master's uncle, Tanfang, was a monk and wanted him to inherit his legacy, so the Chan master obeyed. At the age of nineteen, he shaved his head and dyed his robes, receiving full ordination under a Vinaya master, knowing
法器。一日從飯僧于丞相府。時中峰在座。遙見師。即呼問曰。汝日用何如。師曰。唯唸佛耳。峰曰。佛今何在。師方擬議。峰厲聲叱之。師遂胡跪作禮。求示法要。峰以狗子無佛性話授之。師從此參究。危坐脅不至席者三年。因聞鵲聲有省。亟見峰。具陳所悟。峰復斥之。師憤然來歸。一夜將寂。忽鼠翻食貓器。墮地有聲。恍然大悟。覺身躍起數丈。如蟬蛻污濁之中。浮游玄間。上天下地。一時清朗。披衣待旦。復往質于峰。峰問曰。趙州何故云無。師曰。鼠食貓飯。峰曰未也。師曰。飯器破矣。峰曰。破后云何。師曰。筑碎方甓。峰乃微笑。囑曰。汝宜善自護持。棲遁巖穴。時節若至。其理自彰。師既受囑。乃隱天龍。耽悅禪味。后聲光日顯。笑隱欣公力薦之。諸山爭相勸請。后至烏龍山。有終焉之志。尋建剎開化。學者輻湊。大振天目之道。有語錄。行於世。贊曰。
問佛何在尋之不見 鼠翻貓器忽然出現 躍身如空應聲若響 不是這番幾沈妄想
無一全禪師傳(補)
無一全禪師。元延祐間。遁跡石溪。石溪與大洞相望。洞左實相寺。同時有一源寧居之。人謂廣德二甘露門。宋學士濂每稱焉。一源者。無用寬法嗣。即龍池禹門開山禪師也。師嗣法未詳。昔應庵華為大慧杲法門猶子。世
【現代漢語翻譯】 現代漢語譯本： 法器（佛教用具）。一天，（無一全禪師）在丞相府參加齋僧活動。當時中峰禪師也在座。中峰禪師遠遠地看見無一全禪師，就叫住他問道：『你每天的修行如何？』無一全禪師回答說：『只是唸佛而已。』中峰禪師問：『那佛現在在哪裡？』無一全禪師正要思索回答，中峰禪師厲聲呵斥他。無一全禪師於是胡跪（雙膝跪地）作禮，請求開示佛法要義。中峰禪師便以趙州禪師的『狗子無佛性』的話頭來教導他。無一全禪師從此參究這個話頭，危坐（端坐）不臥，脅不至席（身體不靠著坐席）三年。一次，因為聽到喜鵲的叫聲而有所領悟，急忙去見中峰禪師，詳細陳述自己所悟到的。中峰禪師又斥責了他。無一全禪師憤然回到住處。一天夜裡將要入睡時，忽然老鼠翻倒了盛貓食的器皿，掉在地上發出聲響。無一全禪師恍然大悟，覺得身體躍起數丈之高，如同蟬蛻去污濁的軀殼，浮游在玄妙的空間，上天下地，一時之間清朗明澈。他穿好衣服等待天亮，再次去向中峰禪師請教。中峰禪師問：『趙州禪師為什麼說「無」？』無一全禪師回答說：『老鼠吃了貓的飯。』中峰禪師說：『還未透徹。』無一全禪師說：『飯碗已經破了。』中峰禪師問：『破了之後又如何？』無一全禪師回答說：『用瓦片打碎它。』中峰禪師這才微笑，囑咐他說：『你應該好好地守護自己的領悟，隱居在山巖洞穴之中，時機如果到了，其中的道理自然會彰顯。』無一全禪師接受了囑咐，於是隱居在天龍寺，沉浸在禪的滋味中。後來他的聲名日益顯赫，笑隱欣公極力推薦他，各處名山寺院爭相勸請他前去住持。後來他來到烏龍山，有在此終老的打算。不久便修建寺廟，廣開教化，學人如流水般聚集而來，大大振興了天目山的禪宗道場。有語錄傳世。 贊曰： 問佛何在尋之不見，鼠翻貓器忽然出現，躍身如空應聲若響，不是這番幾沈妄想。 無一全禪師傳（補） 無一全禪師，元延祐年間（1314-1320年）隱居在石溪。石溪與大洞山遙遙相望。大洞山左邊有實相寺，當時有一位名叫一源寧的居士住在那裡。人們稱他們為廣德寺的兩位甘露門。宋濂學士經常稱讚他們。一源寧是無用寬禪師的法嗣，也就是龍池禹門開山禪師。
【English Translation】 English version: Faqi (Buddhist ritual implement). One day, (Chan Master Wuyi Quan) attended a monastic meal at the Prime Minister's residence. At that time, Chan Master Zhongfeng was also present. Chan Master Zhongfeng saw Chan Master Wuyi Quan from afar and called out to him, asking: 'How is your daily practice?' Chan Master Wuyi Quan replied: 'I only recite the Buddha's name.' Chan Master Zhongfeng asked: 'Then where is the Buddha now?' As Chan Master Wuyi Quan was about to ponder an answer, Chan Master Zhongfeng sternly rebuked him. Chan Master Wuyi Quan then knelt down on both knees and made a respectful bow, requesting instruction on the essential principles of the Dharma. Chan Master Zhongfeng then used the 'dog has no Buddha-nature' koan of Chan Master Zhaozhou to instruct him. From then on, Chan Master Wuyi Quan investigated this koan, sitting upright without lying down, his side not touching the mat for three years. Once, he had some understanding upon hearing the sound of a magpie, and he hurriedly went to see Chan Master Zhongfeng, detailing what he had realized. Chan Master Zhongfeng rebuked him again. Chan Master Wuyi Quan returned to his residence in indignation. One night, as he was about to go to sleep, suddenly a rat overturned the container holding the cat's food, and it fell to the ground with a sound. Chan Master Wuyi Quan suddenly had a great awakening, feeling his body leap up several feet, like a cicada shedding its filthy shell, floating in the mysterious space, up and down, and at that moment everything was clear and bright. He put on his clothes and waited for dawn, and went again to consult Chan Master Zhongfeng. Chan Master Zhongfeng asked: 'Why did Chan Master Zhaozhou say "no"?' Chan Master Wuyi Quan replied: 'The rat ate the cat's food.' Chan Master Zhongfeng said: 'Not yet thorough.' Chan Master Wuyi Quan said: 'The food bowl is broken.' Chan Master Zhongfeng asked: 'What about after it's broken?' Chan Master Wuyi Quan replied: 'Smash it with a tile.' Chan Master Zhongfeng then smiled and instructed him: 'You should take good care of your own realization, and live in seclusion in mountain caves. When the time comes, the principle within will naturally manifest.' Chan Master Wuyi Quan accepted the instruction, and then lived in seclusion at Tianlong Temple, immersed in the taste of Chan. Later, his reputation grew day by day, and Abbot Xiaoyin Xin strongly recommended him, and various famous mountains and temples competed to invite him to reside there. Later, he came to Wulong Mountain, intending to spend his life there. Soon he built temples and widely spread teachings, and scholars gathered like flowing water, greatly revitalizing the Chan school of Tianmu Mountain. There is a recorded sayings that has been passed down. Eulogy says: Asking where the Buddha is, he cannot be found, the rat overturns the cat's bowl and suddenly appears, leaping into the void, responding like an echo, without this, how many times would one sink into delusion. Biography of Chan Master Wuyi Quan (Supplement) Chan Master Wuyi Quan lived in seclusion in Shixi during the Yanyou period of the Yuan Dynasty (1314-1320). Shixi faced Mount Dadong from a distance. To the left of Mount Dadong was Shixiang Temple, where a layman named Yi Yuan Ning lived at that time. People called them the two nectar gates of Guangde Temple. Scholar Song Lian often praised them. Yi Yuan Ning was a Dharma heir of Chan Master Wuyong Kuan, who was also the founding Chan Master of Longchi Yumen.
稱其居處。謂二甘露門。以此類推。師當爲臨濟宗。又嘗見千巖長公。有辭石溪請偈曰。出世宗師萬萬千。只餘迦葉守枯禪。老僧若也隨流去。孤負山居三十年。又送全上人偈曰。全然不識自觀音。訪我伏龍山更深。四月初頭三月盡。黃鶯啼過綠楊陰。意者是其人耶。贊曰。
無一一源是二是一 缽𨨄悉稱聲名洋溢 名可得著語不得聞 我思高致溪月石云
本空照禪師傳(補)
本空禪師。氏里嗣法未詳。師顯圓融廣大法門。嘗于石溪。建松云閣。繪三教聖賢像。悉藏其書于中。或謂辨魔揀異。宗門眼目。秤觔定兩。向上鉗錘。豈可雷同。事須甄別。師曰會么。瓶盤釵釧一金。毒藥醍醐一味。千巖長公稱師。為巨靈劈大華之手。芥子納須彌之機。又有答師二偈曰。懊悔當初入此門。至今無物獻家尊。伯勞破鏡渾相似。翻笑飛蝗多子孫。雷聲未歇電光隨。雪片飛空幾個知。凜凜吹毛全殺活。太平寰宇斬頑癡。亦可知其人矣。贊曰。
松云萬朵溪山盤盤 松風一曲溪月團團 冰崖筍出炎天雪寒 我之知師有友千巖
大滿大禪師傳(補)
大滿大禪師。未詳何許人。大滿為五祖。賜謚不聞有二。按裕州妙覺寺。在七峰山前。一名上古寺。寺后為妙覺院。元頤庵和尚居之。初禮
【現代漢語翻譯】 現代漢語譯本： 稱呼他居住的地方為『二甘露門』。以此類推，這位禪師應當是臨濟宗的。又曾經見過千巖長公，千巖長公曾寫辭呈給石溪，請求他作偈語說：『出世的宗師成千上萬，只剩下迦葉尊者還在守護枯禪。老僧如果也隨波逐流而去，就辜負了在這山中隱居三十年。』又作偈語送別全上人說：『完全不認識自己的觀音，還來伏龍山深處拜訪我。四月初頭，三月將盡，黃鶯在綠楊樹蔭中啼叫。』想來這個人就是他吧。讚語說： 『無』和『一』，源頭都是『二』，缽盂的聲音響亮，聲名遠揚。 名字可以被稱呼，言語卻無法聽聞，我思慕他如石溪的月亮和石頭般高尚的情致。
本空照禪師傳（補）
本空禪師，他的籍貫和師承關係已不可考。禪師彰顯圓融廣大的法門，曾經在石溪建造松云閣，繪製三教聖賢的畫像，並將書籍都收藏在其中。有人說這是在辨別魔道，揀擇差異，是宗門的眼目，用秤來衡量斤兩，確定輕重，是向上的鉗錘，怎麼可以雷同呢？事情必須加以甄別。禪師說：『會嗎？瓶盤釵釧都是一樣的金子，毒藥和醍醐都是一樣的味道。』千巖長公稱讚禪師是巨靈神劈開華山的手，芥子能容納須彌山的機鋒。又有回答禪師的兩首偈語說：『懊悔當初進入佛門，至今沒有東西獻給家尊。伯勞鳥打破鏡子非常相似，反倒嘲笑飛蝗有很多子孫。』『雷聲還沒有停歇，閃電就緊隨而來，雪片在空中飛舞，有幾個人知道？凜凜的吹毛劍能完全殺活，在太平的寰宇中斬斷頑固的癡迷。』也可以知道他是什麼樣的人了。讚語說： 松樹和雲彩萬朵，溪山盤旋環繞，松風吹奏一曲，溪水和月亮團團圓圓。 冰崖上長出竹筍，炎熱的夏天卻感到冰雪寒冷，我知道禪師是因為有千巖這樣的朋友。
大滿大禪師傳（補）
大滿大禪師，不知道是哪裡人。大滿禪師被五祖賜予謚號，沒有聽說有第二位。根據記載，裕州妙覺寺在七峰山前，也叫上古寺，寺后是妙覺院，元朝（1271年-1368年）的頤庵和尚居住在那裡，最初禮
English version: He called his residence 'Two Dew Gates'. By analogy, this Chan master should be from the Linji school. He also met with Elder Changgong of Qianyan, who wrote a resignation to Shixi, requesting a verse, saying: 'World-transcending masters are countless, only Kāśyapa (one of the ten principal disciples of Gautama Buddha) remains to guard the withered Chan. If this old monk also goes with the flow, he would betray thirty years of seclusion in the mountains.' He also wrote a verse to send off the monk Quan, saying: 'Completely unaware of one's own Avalokiteśvara (Bodhisattva of compassion), yet visiting me deep in Mount Fulong. At the beginning of the fourth month, the third month is ending, the oriole sings in the shade of the green willows.' It seems that this is the person. The eulogy says: 'Non-one' and 'one', the source is 'two', the sound of the alms bowl is loud, and the reputation spreads far. The name can be called, but the words cannot be heard, I admire his lofty sentiments like the moon and stones of Shixi.
Biography of Chan Master Benkong Zhao (Supplement)
Chan Master Benkong, his origin and lineage are unknown. The Chan master manifested the perfect and vast Dharma gate, once built the Songyun Pavilion in Shixi, painted images of the sages of the three religions, and collected books in it. Some say that this is to distinguish demons and select differences, it is the eye of the Zen school, using scales to measure weight, determining the importance, it is the upward tongs, how can it be the same? Things must be distinguished. The Chan master said: 'Do you understand? Bottles, plates, hairpins, and bracelets are all the same gold, poison and nectar are the same taste.' Elder Changgong of Qianyan praised the Chan master as the hand of the giant spirit splitting Mount Hua, the mustard seed can contain Mount Sumeru. There are also two verses in response to the Chan master, saying: 'Regret entering this door at the beginning, until now there is nothing to offer to the family deity. The shrike breaking the mirror is very similar, but laughs at the locusts for having many descendants.' 'The thunder has not stopped, and the lightning follows, snowflakes fly in the air, how many people know? The sharp sword of blowing hair can completely kill and revive, cutting off stubborn infatuation in the peaceful universe.' It can also be known what kind of person he is. The eulogy says: Ten thousand pine trees and clouds, the streams and mountains coil around, the pine breeze plays a song, the streams and moon are round and round. Bamboo shoots grow on the ice cliff, but in the hot summer, it feels cold as ice and snow, I know the Chan master because I have a friend like Qianyan.
Biography of Chan Master Daman Da (Supplement)
Chan Master Daman Da, it is not known where he is from. Chan Master Daman was given a posthumous title by the Fifth Patriarch, and there is no second one heard of. According to records, Miaojue Temple in Yuzhou is in front of the Seven Peaks Mountain, also called Shanggu Temple, and behind the temple is Miaojue Courtyard, where the monk Yian of the Yuan Dynasty (1271-1368) lived, initially paying respects to
【English Translation】 Referring to his residence as 'Two Dew Gates'. By this analogy, the master should belong to the Linji School. He also met with Elder Qianyan Changgong, who once wrote a resignation to Shixi, requesting a verse, saying, 'World-transcending masters are countless, only Kāśyapa (one of the ten principal disciples of Gautama Buddha) remains to guard the withered Chan. If this old monk also goes with the flow, he would betray thirty years of seclusion in the mountains.' He also wrote a verse to send off the monk Quan, saying, 'Completely unaware of one's own Avalokiteśvara (Bodhisattva of compassion), yet visiting me deep in Mount Fulong. At the beginning of the fourth month, the third month is ending, the oriole sings in the shade of the green willows.' Could this be the person? The eulogy says: 'Non-one' and 'one', the source is 'two', the sound of the alms bowl is loud, and the reputation spreads far. The name can be called, but the words cannot be heard, I admire his lofty sentiments like the moon and stones of Shixi.
Biography of Chan Master Benkong Zhao (Supplement)
Chan Master Benkong, his origin and lineage are unknown. The Chan master manifested the perfect and vast Dharma gate, once built the Songyun Pavilion in Shixi, painted images of the sages of the three religions, and collected books in it. Some say that this is to distinguish demons and select differences, it is the eye of the Zen school, using scales to measure weight, determining the importance, it is the upward tongs, how can it be the same? Things must be distinguished. The Chan master said, 'Do you understand? Bottles, plates, hairpins, and bracelets are all the same gold, poison and nectar are the same taste.' Elder Qianyan Changgong praised the Chan master as the hand of the giant spirit splitting Mount Hua, the mustard seed can contain Mount Sumeru. There are also two verses in response to the Chan master, saying, 'Regret entering this door at the beginning, until now there is nothing to offer to the family deity. The shrike breaking the mirror is very similar, but laughs at the locusts for having many descendants.' 'The thunder has not stopped, and the lightning follows, snowflakes fly in the air, how many people know? The sharp sword of blowing hair can completely kill and revive, cutting off stubborn infatuation in the peaceful universe.' It can also be known what kind of person he is. The eulogy says: Ten thousand pine trees and clouds, the streams and mountains coil around, the pine breeze plays a song, the streams and moon are round and round. Bamboo shoots grow on the ice cliff, but in the hot summer, it feels cold as ice and snow, I know the Chan master because I have a friend like Qianyan.
Biography of Chan Master Daman Da (Supplement)
Chan Master Daman Da, it is not known where he is from. Chan Master Daman was given a posthumous title by the Fifth Patriarch, and there is no second one heard of. According to records, Miaojue Temple in Yuzhou is in front of the Seven Peaks Mountain, also called Shanggu Temple, and behind the temple is Miaojue Courtyard, where the monk Yian of the Yuan Dynasty (1271-1368) lived, initially paying respects to
本院溫山主為師。其後任慶壽居大剎。至元十年。賜號佛日滿大禪師。十九年正月圓寂。一云。賜號佛日大滿大禪師。未知即其人否也。千巖長公有送滿禪人偈。又有示慶雲滿長老偈。抑或以滿為名者歟。贊曰。
彼何人斯藏頭露尾 是耶非耶為彼為此 先有五祖後有頤庵 本來面目劈破老憨
季潭泐禪師傳(補)
徑山宗泐禪師。字季潭。別號全室。臺州臨海人。俗姓周氏。生始能坐輒跏趺。八歲從天竺笑隱欣公學佛。十四剃度。二十受具。從隱開山于龍翔。寓意詞章。尤精古隸。隱問。國師三喚。侍者三應。于意云何。師曰。何得刲肉作瘡。隱曰。將謂汝奇特。今故無所得也。師一喝。隱擬拈棒。師拂袖出。后乃得隱心印已。而上徑山。掌元叟端公記室。出世涇縣水西寺。大明洪武元年四月。遷中竺。入寺上堂曰。金剛王劍橫揮。千妖屏跡。爍迦羅眼洞照。萬物潛形。到此卷舒在己。殺活臨時。直得千歲巖伸腰𨁝跳。錢塘水東決逆流。諸人還知有也無。遂豎拂子云。庭前石筍抽條也。曾見高枝宿鳳凰。四年正月。住徑山。次五十五代。太祖高皇帝召西白金公。問鬼神事。詔舉高行沙門。師居其首。五年建普度大會於鐘山太平興國寺。命師說法。超度迷溺。上臨筵嘆美。命住持天界寺。屢駕
【現代漢語翻譯】 現代漢語譯本 溫山主是本院的老師。之後擔任慶壽寺的大主持。至元十年（1273年），被賜予『佛日滿大禪師』的稱號。至元十九年（1282年）正月圓寂。另一種說法是，被賜予『佛日大滿大禪師』的稱號，不知道是不是同一個人。千巖長公有送給滿禪人的偈語，又有示給慶雲滿長老的偈語，或許『滿』只是一個名字。讚語說： 『那個人是誰？藏頭露尾，是耶？非耶？為彼？為此？先有五祖（指禪宗五祖弘忍），後有頤庵（南宋禪僧，臨濟宗楊岐派僧人），本來面目，劈破老憨。』 季潭泐禪師傳（補） 徑山宗泐禪師，字季潭，別號全室，臺州臨海人，俗姓周。出生時就能坐著並結跏趺坐。八歲時跟隨天竺笑隱欣公學習佛法，十四歲剃度，二十歲受具足戒。跟隨笑隱在龍翔寺開山，擅長詩詞文章，尤其精通古隸。笑隱問：『國師（指慧忠國師）三次呼喚，侍者三次迴應，你認為如何？』禪師說：『何必割肉做瘡？』笑隱說：『本以為你有什麼奇特之處，現在看來一無所得。』禪師一喝，笑隱想要拿棒，禪師拂袖而出。之後才得到笑隱的心印。之後前往徑山，掌管元叟端公的書記室。出任涇縣水西寺主持。大明洪武元年（1368年）四月，遷往中竺寺。進入寺院上堂說法：『金剛王劍橫揮，千妖屏跡；爍迦羅眼洞照，萬物潛形。到此卷舒在己，殺活臨時。直得千歲巖伸腰𨁝跳，錢塘水東決逆流。諸人還知有也無？』於是豎起拂子說：『庭前石筍抽條也，曾見高枝宿鳳凰。』洪武四年（1371年）正月，住持徑山寺，為第五十五代住持。太祖高皇帝（朱元璋）召見西白金公，詢問鬼神之事，下詔推舉高行沙門，禪師位列首位。洪武五年（1372年）在鐘山太平興國寺建立普度大會，命禪師說法，超度迷途者。皇帝親自臨席，嘆美不已，命禪師住持天界寺，多次駕臨。
【English Translation】 English version Master Wenshan of this monastery was my teacher. Later, he served as the abbot of Qingshou Monastery. In the tenth year of Zhiyuan (1273), he was granted the title 'Great Zen Master Fouri Man'. He passed away in the first month of the nineteenth year of Zhiyuan (1282). Another account says he was granted the title 'Great Zen Master Fouri Daman', but it is unknown if it is the same person. Elder Changgong of Qianyan has a verse for sending off Zen Master Man, and another verse showing Elder Qingyun Man, or perhaps 'Man' is just a name. The eulogy says: 『Who is that person, hiding the head and showing the tail? Is it this? Is it not this? For that? For this? First there was the Fifth Patriarch (referring to the Fifth Patriarch Hongren of Zen Buddhism), then there was Yian (a Zen monk of the Yangqi school of the Linji sect in the Southern Song Dynasty), the original face, splitting the old fool.』 Biography of Zen Master Jitan Le (Supplement) Zen Master Zongle of Jingshan, styled Jitan, also known as Quanshi, was a native of Linhai, Taizhou, with the surname Zhou. From birth, he could sit in the lotus position. At the age of eight, he studied Buddhism with Xiaoyin Xin Gong of Tianzhu Temple. He was tonsured at fourteen and received full ordination at twenty. He followed Xiaoyin in establishing Longxiang Temple, excelling in poetry and prose, especially proficient in ancient clerical script. Xiaoyin asked: 『The National Teacher (referring to National Teacher Huizhong) called out three times, and the attendant responded three times. What do you think of this?』 The Zen Master said: 『Why cut flesh to make a wound?』 Xiaoyin said: 『I thought you had something special, but now it seems you have gained nothing.』 The Zen Master gave a shout, and Xiaoyin intended to take a staff, but the Zen Master brushed his sleeves and left. Later, he obtained Xiaoyin's mind seal. Then he went to Jingshan and managed Yuan Sou Duan Gong's secretariat. He became the abbot of Shuixi Temple in Jing County. In the fourth month of the first year of Hongwu (1368) of the Great Ming Dynasty, he moved to Zhongzhu Temple. Entering the temple, he ascended the hall and said: 『The Vajra King's sword is wielded horizontally, and a thousand demons disappear; the eye of Sakara illuminates, and all things hide their forms. Here, rolling and stretching are up to oneself, killing and giving life are temporary. It makes the Thousand-Year Rock stretch its waist and jump, and the Qiantang River flow eastward against the current. Do you all know if there is or is not?』 Then he raised the whisk and said: 『The stone bamboo shoots in front of the court are sprouting, and I have seen phoenixes roosting on high branches.』 In the first month of the fourth year of Hongwu (1371), he resided at Jingshan Temple, as the fifty-fifth abbot. The Gao Emperor Taizu (Zhu Yuanzhang) summoned Xi Baijin Gong and asked about ghosts and gods, and issued an edict to recommend monks of high conduct, and the Zen Master was at the top of the list. In the fifth year of Hongwu (1372), he established a Universal Salvation Assembly at Taiping Xingguo Temple in Zhongshan, and ordered the Zen Master to preach the Dharma to save those who were lost. The Emperor personally attended the banquet, praised him greatly, and ordered the Zen Master to reside at Tianjie Temple, visiting many times.
臨幸召對內庭。賜膳無虛日。每和其詩。稱為泐翁。至百四十五首。又命制贊佛樂章。既成。御署曲名。曰善世。曰昭信。曰延慈。曰法喜。曰禪悅。曰遍應。曰妙濟。曰善應。凡八章。敕太嘗諧協歌舞之節。用之著為定製。十年冬。詔師與太璞玘公。注心經金剛楞伽三經。行世。十二年。上以佛書有遺佚。命領徒三十餘人。往西域求之。十五年。得莊嚴寶王文殊等經還朝。開僧錄司。授右街善世。掌天下僧教。命蓄髮授以儒職。師姑奉命。至髮長。上召而官之。師懇辭求免。愿終釋門。上乃嘉嘆從之。賜師免官說。后以長官奏事獲譴。往鳳陽槎丫峰。建寺。三年訖工。天界寺火。以興復為己任。奏重建於聚寶門外。二十三年。詔再住天界。二十四年。復領右街善世。居無何。奉旨逸老。歸槎峰。上曰。寂寞觀明月。逍遙對白雲。汝其往哉。乃渡江至江浦石佛寺。示微疾。九月初十日。晨起謂眾曰。人之生滅。如海一漚。漚生漚滅。復歸於水。何處非寂滅地也。言訖。喚侍者曰。這個聻。侍者茫然。師曰苦。遂寂。世壽七十四。夏六十。茶毗。牙齒數珠不壞。得舍利三十顆。建塔天界。附笑隱塔右。宋學士濂贊師像曰。具大福德。足以荷擔佛法。證大智慧。足以攝伏魔軍。悟四喝三玄于彈指。合千經萬論於一門。真實
【現代漢語翻譯】 （皇帝）到內廷召見（他），幾乎每天都賜予膳食，並且常常唱和他的詩，稱他為『泐翁』。總共有一百四十五首詩。又命令他創作讚美佛的樂章。完成後，皇帝親自題寫曲名，分別是《善世》、《昭信》、《延慈》、《法喜》、《禪悅》、《遍應》、《妙濟》、《善應》，共八章。皇帝敕令太常寺協調歌舞的節奏，將這些樂章作為定製使用。十年（應為明宣德十年，1435年）冬天，皇帝下詔讓（道衍）與太璞玘公一起註釋《心經》、《金剛經》、《楞伽經》，在世間流傳。十二年（應為明宣德十二年，1437年），皇帝認為佛經有遺失，命令（道衍）帶領三十多名弟子前往西域尋求。十五年（應為明正統元年，1436年），（道衍）取得《莊嚴寶王經》、《文殊經》等佛經回朝。朝廷開設僧錄司，授予（道衍）右街善世的職位，掌管天下僧教事務。皇帝命令（道衍）蓄髮，並授予儒家的官職。道衍的師姑也奉命蓄髮，等到頭髮長長后，皇帝召見她並要授予官職。師姑懇切辭謝，請求免除，願意終身侍奉佛門。皇帝於是嘉獎嘆許，聽從了她的請求，賜予（道衍）免官的說法。後來，因為長官上奏事情獲罪，（道衍）前往鳳陽的槎丫峰，建造寺廟。三年後寺廟完工。天界寺發生火災，（道衍）以興復天界寺為己任，上奏請求在聚寶門外重建。二十三年（應為明正統九年，1444年），皇帝下詔再次讓（道衍）主持天界寺。二十四年（應為明正統十年，1445年），（道衍）再次擔任右街善世的職位。沒過多久，（道衍）奉旨告老還鄉，回到槎丫峰。皇帝說：『寂寞地觀賞明月，逍遙地面對白雲，你回去吧。』於是（道衍）渡江到達江浦的石佛寺，顯現出輕微的疾病。九月初十日早晨，（道衍）對眾人說：『人的生滅，就像大海中的一個水泡。水泡生起又滅去，最終迴歸於水。哪裡不是寂滅之地呢？』說完，呼喚侍者說：『這個是什麼？』侍者茫然不知。道衍說：『苦啊。』於是圓寂。世壽七十四歲，僧臘六十年。火化后，牙齒和念珠沒有損壞，得到舍利三十顆。在天界寺建造塔，附在笑隱塔的右邊。宋濂學士讚頌（道衍）的畫像說：『具有大福德，足以承擔佛法；證得大智慧，足以攝伏魔軍。領悟四喝三玄于彈指之間，融合千經萬論於一門之中。真實不虛。』
【English Translation】 （The Emperor）summoned (him) to the inner court, bestowing meals almost daily, and often composing poems in response to his, referring to him as 'Le Weng'. There were a total of one hundred and forty-five poems. He was also ordered to create musical pieces praising the Buddha. Upon completion, the Emperor personally inscribed the names of the melodies, namely 'Shan Shi (Good World)', 'Zhao Xin (Manifest Faith)', 'Yan Ci (Extend Compassion)', 'Fa Xi (Dharma Joy)', 'Chan Yue (Zen Bliss)', 'Bian Ying (Universal Response)', 'Miao Ji (Wonderful Relief)', and 'Shan Ying (Good Response)', totaling eight chapters. The Emperor ordered the Court of Imperial Sacrifices to coordinate the rhythm of song and dance, using these melodies as a fixed custom. In the winter of the tenth year (should be the tenth year of the Xuande era of the Ming Dynasty, 1435 AD), the Emperor issued an edict for (Daoyan) and Taipu Qigong to annotate the 'Heart Sutra (Xin Jing)', 'Diamond Sutra (Jin Gang Jing)', and 'Lankavatara Sutra (Lengqie Jing)', for circulation in the world. In the twelfth year (should be the twelfth year of the Xuande era of the Ming Dynasty, 1437 AD), the Emperor, believing that some Buddhist scriptures were lost, ordered (Daoyan) to lead more than thirty disciples to seek them in the Western Regions. In the fifteenth year (should be the first year of the Zhengtong era of the Ming Dynasty, 1436 AD), (Daoyan) obtained scriptures such as the 'Kāraṇḍavyūha Sūtra (Zhuangyan Baowang Jing)' and 'Manjushri Sutra (Wenshu Jing)' and returned to the court. The court established the Sangharama Administration, granting (Daoyan) the position of Right Street Good World, in charge of the affairs of the Buddhist clergy throughout the country. The Emperor ordered (Daoyan) to grow his hair and granted him a Confucian official position. Daoyan's female master was also ordered to grow her hair, and when her hair grew long, the Emperor summoned her and wanted to grant her an official position. The female master earnestly declined, requesting exemption, willing to serve the Buddhist path for life. The Emperor then praised and approved, granting her the saying of exemption from office. Later, because a senior official was punished for reporting matters, (Daoyan) went to Chaya Peak in Fengyang to build a temple. The temple was completed three years later. When the Tianjie Temple caught fire, (Daoyan) took it upon himself to restore the Tianjie Temple, requesting to rebuild it outside Jubao Gate. In the twenty-third year (should be the ninth year of the Zhengtong era of the Ming Dynasty, 1444 AD), the Emperor issued an edict to have (Daoyan) preside over the Tianjie Temple again. In the twenty-fourth year (should be the tenth year of the Zhengtong era of the Ming Dynasty, 1445 AD), (Daoyan) once again held the position of Right Street Good World. Not long after, (Daoyan) received an imperial decree to retire and return home, going back to Chaya Peak. The Emperor said, 'Silently watching the bright moon, leisurely facing the white clouds, you should go back.' Thereupon (Daoyan) crossed the river and arrived at the Stone Buddha Temple in Jiangpu, showing slight illness. On the tenth day of the ninth month, in the morning, (Daoyan) said to the crowd, 'The birth and death of people are like a bubble in the sea. Bubbles arise and disappear, eventually returning to the water. Where is not the place of Nirvana?' After speaking, he called the attendant and said, 'What is this?' The attendant was at a loss. Daoyan said, 'Suffering.' Then he passed away peacefully. He lived to the age of seventy-four, with sixty years as a monk. After cremation, his teeth and rosary beads remained intact, and thirty relics were obtained. A pagoda was built at Tianjie Temple, attached to the right of the Xiaoyin Pagoda. Scholar Song Lian praised (Daoyan)'s portrait, saying, 'Possessing great blessings, sufficient to bear the Dharma; attaining great wisdom, sufficient to subdue the armies of demons. Comprehending the four shouts and three mysteries in the snap of a finger, integrating thousands of scriptures and treatises into one gate. Truly not false.'
錄也。有全室外集十卷。行世。是為南嶽下二十一世。贊曰。
龍飛九五法運更新 如雲之從作國上珍 終不受官天語益親 末後傾出誰賡其音
金碧峰禪師傳
寂照圓明禪師。諱寶金。號璧峰。乾州永壽人。姓石氏。父母俱崇善。時有沙門。以觀音像。授其母張氏。囑曰。謹事之。當生智慧之男。未幾果生師。白光燁燁照室。幼多疾。父母疑之曰。此兒宜師釋氏耶。年六歲。遂舍依云寂溫法師。為弟子。及長受具。遍詣講肆。窮性相之旨。久之曰。是可以了生死耶。遂棄去。時如海真禪師。開法于蜀。師往詣。示以道要。師大起疑情。久之有悟。呈真。真大斥之曰。必使心思路絕。大法可明。師益加精進。三年脅不至席。一日聞伐木聲。汗下如雨。急往求證於真。真猶詰十數遍。一一無滯。乃印可之。后至五臺秘魔崖。知為前身住處。遂棲止。久之聲光日露。四方聞而至者。將集千人。師不拒也。至正間。順帝遣使。詔至京。甚敬之。命住海印寺。力以疾辭。賜寂照圓明之號。大明太祖。即位燕都。手詔師。師應天時。見上于內殿。問佛法大意。上設普濟會於鐘山。選高行僧十人。蒞其事。師偕楚石琦與焉。寵賚甚渥。未幾示微疾而化。茶毗獲五色舍利。齒舌數珠皆不壞。贊曰。
世道
【現代漢語翻譯】 現代漢語譯本 錄也。有全室外集十卷。行世。是為南嶽下二十一世。贊曰。
龍飛九五法運更新 如雲之從作國上珍 終不受官天語益親 末後傾出誰賡其音
金碧峰禪師傳
寂照圓明禪師，諱寶金，號璧峰，乾州永壽人，姓石氏。父母都崇尚善事。當時有位沙門（梵語：Śrāmaṇa，指出家修道者），將一尊觀音像，交給他的母親張氏，囑咐說：『謹慎地供奉它，應當生下有智慧的男孩。』不久果然生下禪師。白光閃耀照亮整個房間。幼年時經常生病。父母懷疑地說：『這個孩子適宜做釋迦牟尼的弟子嗎？』六歲時，就捨棄家庭，依從云寂溫法師，做了弟子。等到長大后，受了具足戒。普遍地到各個講經場所，窮盡性相宗的宗旨。很久之後說：『這可以了脫生死嗎？』於是離開了。當時如海真禪師，在蜀地弘揚佛法。禪師前去拜訪，如海真禪師向他開示了修道的要領。禪師大起疑情。很久之後有所領悟，將自己的領悟呈給如海真禪師。如海真禪師嚴厲地斥責他說：『必須使心思路絕，大法才可以明白。』禪師更加精進。三年時間，身體沒有挨著過蓆子。一天聽到砍伐樹木的聲音，汗如雨下。急忙前去向如海真禪師求證。如海真禪師仍然詰問了十幾次，禪師一一回答沒有滯礙。於是如海真禪師印可了他的證悟。後來到五臺山秘魔崖，知道那是他前世居住的地方，於是就在那裡居住。時間久了，聲名日益顯露。四方聽到他的名聲而前來的人，將近聚集了千人。禪師也不拒絕他們。至正年間（1341-1368），順帝派遣使者，詔令禪師到京城。順帝非常尊敬他，命他住在海印寺。禪師極力以疾病推辭。順帝賜予他『寂照圓明』的稱號。大明太祖即位燕都，親自下詔書給禪師。禪師順應天時，在內殿覲見皇上。皇上詢問佛法的大意。皇上在鐘山設立普濟會，選拔高尚的僧人十人，來管理這件事。禪師與楚石琦一同參與了。皇上給予的賞賜非常豐厚。不久禪師示現輕微的疾病而圓寂。荼毗后獲得五色舍利，牙齒、舌頭、數珠都沒有損壞。贊曰。
世道
【English Translation】 English version Recorded. There are ten volumes of the Complete Outdoor Collection in circulation. He is the twenty-first generation under Nanyue. A eulogy says:
The dragon soars to the ninth heaven, the Dharma's fortune is renewed; Like clouds following, making the country's treasure. Ultimately not accepting officialdom, the heavenly words become more intimate; At the end, who will continue his tone?
Biography of Chan Master Jin Bifeng
Chan Master Jizhao Yuanming, named Baojin, styled Bifeng, was from Yongshou in Qianzhou, with the surname Shi. Both his parents revered goodness. At that time, there was a Śrāmaṇa (Sanskrit term for a wandering ascetic or monk) who gave a Guanyin (Avalokiteśvara) statue to his mother, Zhang, and instructed her: 'Reverently serve it, and you shall give birth to a son of wisdom.' Before long, she indeed gave birth to the master. White light shone brightly, illuminating the room. As a child, he was often ill. His parents wondered: 'Is this child suited to be a disciple of the Śākya clan?' At the age of six, he renounced his family and followed Dharma Master Yunji Wen as a disciple. When he grew up, he received the full precepts. He widely visited various lecture halls, exhaustively studying the tenets of the nature and characteristics schools. After a long time, he said: 'Can this liberate one from birth and death?' Thereupon, he left. At that time, Chan Master Ruhai Zhen was propagating the Dharma in Shu. The master went to visit him, and Ruhai Zhen showed him the essentials of the Way. The master greatly aroused doubt. After a long time, he had an awakening and presented it to Ruhai Zhen. Ruhai Zhen sternly rebuked him, saying: 'You must make your mind and thoughts cease, then the Great Dharma can be understood.' The master became even more diligent. For three years, his body did not touch the mat. One day, hearing the sound of felling trees, sweat poured down like rain. He hurriedly went to seek verification from Ruhai Zhen. Ruhai Zhen still questioned him more than ten times, and the master answered each one without obstruction. Thereupon, Ruhai Zhen approved his enlightenment. Later, he went to the Secret Demon Cliff on Mount Wutai, knowing it was where he had lived in a previous life, so he dwelled there. After a long time, his reputation grew daily. Those who heard of his fame and came from all directions numbered nearly a thousand. The master did not refuse them. During the Zhizheng era (1341-1368), Emperor Shun sent an envoy to summon the master to the capital. The emperor greatly respected him and ordered him to reside at Haiyin Temple. The master strongly declined due to illness. The emperor bestowed upon him the title 'Jizhao Yuanming'. When Emperor Taizu of the Great Ming Dynasty ascended the throne in Yandu, he personally issued an edict to the master. The master complied with the will of heaven and had an audience with the emperor in the inner palace. The emperor asked about the great meaning of the Buddha Dharma. The emperor established a Universal Relief Assembly at Zhongshan, selecting ten monks of high conduct to oversee the matter. The master participated in it together with Chushi Qi. The emperor bestowed generous rewards. Before long, the master manifested a slight illness and passed away. After cremation, five-colored Śarīra (relics) were obtained, and the teeth, tongue, and rosary were all intact. A eulogy says:
The world's way
交興真人應運 雲龍風虎莫之能禁 真金出礦古鏡生光 精明既發照用無方
松隱然禪師傳(補)
松隱德然禪師。字唯庵。松江華亭人。姓張氏。少從無用貴公祝髮。歷抵諸方。未有所契。參千巖長公于金華聖壽。禪師聞其提唱。豁然有所悟入。舉目之頃。日月星辰。風霆雨露。飛潛動蟄。皆演如來大乘妙法。於是遂傳其道。嘗謁石室珙于霞霧山。室曰。子去我而求憩息之所。其必松江乎。書松隱二字授之以行。師如其言。至華亭郭匯之陽止焉。結茅曰松隱庵。千巖題頂相。示師曰。德兮無德。然兮不然。僧來便棒。佛來便拳。慈悲沒些子。毒害有萬千。道非道禪非禪。我住松庵汝松隱要悟更參三十年。巖沒。遂主其席。聲光聳起。刺血寫經。天花𣯶𣯶滿庭云。洪武四年。師念西天目獅子正宗寺。為高峰中峰道場。元季兵毀。僧徒亡逸。乃尋故址居之。開山說法。盡復前規。信曏者益眾。宋學士濂嘗曰。唯庵真有道之士也。又䟦其船居詩曰。唯庵之詩。托物為喻。無非發明宗門心要。有益學者。其推重如此。是為南嶽下二十四世。贊曰。
面冷如霜口甜如蜜 一味虛頭全無真實 佛法不會世法不通 賣了明月買得清風
八十八祖傳贊卷之四(終)
No. 1608-J
【現代漢語翻譯】 現代漢語譯本 交興真人應運而生，雲和龍，風和虎都無法阻擋他的勢頭。 真金從礦石中提煉出來，古老的鏡子重新煥發生機，精明的光輝一旦煥發，就能照亮一切，發揮無窮的作用。
松隱然禪師傳（補）
松隱德然禪師，字唯庵，松江華亭人，姓張。年少時跟隨無用貴公剃度出家，遊歷各地，但沒有真正領悟。後來參拜金華聖壽寺的千巖長公，禪師聽了他的開示，豁然開悟。在他看來，日月星辰、風雷雨露、飛禽走獸，都在演說如來大乘妙法。於是他繼承了千巖長公的道統。曾經在霞霧山拜訪石室珙（gǒng）禪師，石室禪師說：『你離開我而去尋找安身之處，那一定是在松江吧？』於是寫了『松隱』二字送給他。禪師按照他的話，到了華亭郭匯的北面停了下來，搭建茅屋，取名松隱庵。千巖長公為他題寫頂相，並開示說：『德，卻又無德；然，卻又不然。僧人來了就用棒打，佛來了就用拳頭打。慈悲心一點也沒有，毒害卻有萬千。道不是道，禪不是禪，我住在松庵，你隱居松隱，想要領悟，還要再參三十年。』千巖長公圓寂后，德然禪師接替了他的位置，聲名大振。他刺血寫經，天花紛紛揚揚，飄滿了庭院。洪武四年（1371年），禪師考慮到西天目獅子正宗寺是高峰（gāofēng）、中峰（zhōngfēng）兩位禪師的道場，在元朝末年被戰火摧毀，僧人也四處逃散，於是尋找舊址居住下來，開山說法，完全恢復了以前的規制，信奉他的人越來越多。宋濂（lián）學士曾經說：『唯庵（wéi ān）真是一位有道之士啊！』又在他的《船居詩》后題跋說：『唯庵的詩，托物比喻，無非是闡明宗門的心要，對學習的人很有益處。』他對德然禪師的推崇就是這樣。德然禪師是南嶽下第二十四世傳人。贊曰：
面容冷酷如冰霜，口中蜜語甜如糖，一味虛假，全無真實。 佛法不會，世俗的道理也不通，賣掉了明月，買來了清風。
八十八祖傳贊卷之四（終）
No. 1608-J
【English Translation】 English version The true man Jiao Xing arises in response to the times; clouds and dragons, wind and tigers, cannot restrain him. True gold is extracted from the ore, and the ancient mirror regains its light. Once its keen brilliance is emitted, it illuminates everything and functions without limit.
Transmission of Chan Master Songyin Ran (Supplement)
Chan Master Songyin Deran, styled Weian, was a native of Huating in Songjiang, with the surname Zhang. In his youth, he had his head shaved by Wuyong Guigong and traveled to various places, but without any real awakening. Later, he visited Qianyan Changgong at Jinhua Shengshou Temple. Upon hearing his teachings, the Chan master suddenly had an awakening. In his eyes, the sun, moon, stars, wind, thunder, rain, dew, flying creatures, hidden beings, moving creatures, and hibernating creatures were all expounding the wonderful Dharma of the Great Vehicle of the Tathagata. Thereupon, he inherited the lineage of Qianyan Changgong. He once visited Shishi Gong at Xiawu Mountain. Shishi said, 'You leave me to seek a place of rest; it must be in Songjiang.' He then wrote the two characters 'Songyin' and gave them to him to take with him. The master followed his words and stopped north of Guohui in Huating, where he built a thatched hut called Songyin Hermitage. Qianyan Changgong inscribed a portrait of his head and instructed the master, saying, 'Virtue, yet without virtue; so, yet not so. When monks come, strike them with a staff; when Buddhas come, strike them with a fist. There is no compassion at all, but ten thousand harms. The Way is not the Way, Chan is not Chan. I live in Song Hermitage, you dwell in Songyin. If you want to awaken, you must continue to practice for thirty years.' After Qianyan Changgong passed away, Deran Chan Master took his place, and his reputation greatly increased. He pricked his blood to write sutras, and heavenly flowers fluttered down, filling the courtyard. In the fourth year of Hongwu (1371), the master considered that the Lion Grove Temple of the Orthodox Sect of West Tianmu was the site of the Way-places of Chan Masters Gaofeng and Zhongfeng, which had been destroyed by war at the end of the Yuan Dynasty, and the monks had fled everywhere. Therefore, he sought out the old site and resided there, opening the mountain and expounding the Dharma, completely restoring the former regulations, and more and more people believed in him. Scholar Song Lian once said, 'Weian is truly a man of the Way!' He also wrote a postscript to his 'Boat Dwelling Poem,' saying, 'Weian's poems use objects as metaphors, nothing more than elucidating the essentials of the Zen school, which is very beneficial to learners.' Such was his esteem for Deran Chan Master. Deran Chan Master was the twenty-fourth generation descendant of Nanyue. A eulogy says:
His face is as cold as frost, his mouth as sweet as honey; all false, without any truth. He does not understand the Buddha-dharma, nor does he understand the ways of the world; he sold the bright moon and bought a clear breeze.
Eulogies of the Eighty-eighth Ancestors, Scroll Four (End)
No. 1608-J
敬書先公重編諸祖道影傳贊后
佑釲聞之靈峰素華法師矣。釋之於十方三世。無不徹也。此界此時。則始於釋迦。繼于迦葉阿難等也。其在震旦。則遠公造法性論。羅什嘆其能知佛理。北齊慧文大師。讀龍樹中論。悟圓頓心宗。二並可稱聞而知之。菩提達磨大師。受記東化。可稱見而知之。遠公之後。凡修凈業。得往生者。皆見知聞知之流類也。有人僅立蓮宗七祖。但約行化最專者耳。然四明尊者慈雲懺主等。何嘗不以凈土行化。而智者大師十疑論。飛錫法師寶王論。天如禪師凈土或問。楚石大師懷凈土詩。妙葉法師唸佛直指。尤于凈土法門有功。至云棲大師。極力主張凈土。贊戒。贊教。贊禪。痛斥口頭三昧。真救世菩薩也。憨山大師。拓復曹溪祖庭。晚年掩關念佛。晝夜課六萬聲。故坐逝后。二十餘年。開龕視之。全身不散。遂與六祖。同留肉身。人天瞻仰。得非蓮宗列祖乎。達磨傳至六祖。乃有南嶽青原二甘露門。門似二。道無二也。又數傳而為五宗。人有五。宗非五也。譬如阿耨達池。一水流為四河。歸於大海。河有四。水無四也。今不知池水與海之一。獨從四河之闊狹曲直遠近。起見互相是非。其可乎哉。近代禪宗。自楚石琦大師后。不愧古人風格者。必首推紫柏大師。壽昌無明禪師焉。繼北齊者
【現代漢語翻譯】 現代漢語譯本 敬錄先父重編的《諸祖道影傳贊》之後，我佑釲聽聞了靈峰素華法師的說法。佛法對於十方三世（指過去、現在、未來）的一切，沒有不通達的。就此界此時而言，佛法始於釋迦牟尼佛（Sakyamuni Buddha），之後是迦葉（Kasyapa）、阿難（Ananda）等尊者。在震旦（古代中國的稱謂）這片土地上，遠公（慧遠大師）著《法性論》，鳩摩羅什（Kumarajiva）讚歎他能理解佛理。北齊（550年-577年）的慧文大師，讀龍樹菩薩（Nagarjuna）的《中論》，領悟圓頓心宗。這兩位都可以稱得上是聽聞而知之的典範。菩提達磨大師（Bodhidharma），接受佛的授記來到東土弘法，可以稱得上是見而知之的典範。遠公之後，凡是修習凈業，得以往生凈土的人，都是見知、聞知之流。有人僅設立蓮宗七祖，但這只是就他們弘揚凈土最為專精而言。然道四明尊者（知禮）、慈雲懺主（遵式）等，何嘗不以凈土法門來教化眾生？而智者大師（智顗）的《十疑論》，飛錫法師的《寶王論》，天如禪師（惟則）的《凈土或問》，楚石大師（梵琦）的《懷凈土詩》，妙葉法師的《唸佛直指》，都對凈土法門有很大的貢獻。至於云棲大師（祩宏），極力主張凈土，讚揚戒律，讚揚經教，讚揚禪定，痛斥口頭三昧（只在口頭上談論禪定），真是救世的菩薩啊！憨山大師（德清），恢復了曹溪（六祖慧能弘法道場）祖庭，晚年閉關念佛，晝夜持念六萬聲佛號。所以圓寂后，二十多年後開龕觀看，全身不散，於是與六祖慧能（Huineng）一樣，同留肉身，供人天瞻仰。這難道不能列為蓮宗的祖師嗎？達磨（Bodhidharma）傳至六祖（Huineng），才有了南嶽（懷讓）青原（行思）二甘露門。門雖然看似有二，但道卻沒有二致。又經過數代傳承而分為五宗（溈仰宗、臨濟宗、曹洞宗、雲門宗、法眼宗），人有五種，但宗的本質並非有五種差別。譬如阿耨達池（Anavatapta），一水流出成為四條河流，最終歸於大海。河流有四條，但水的本質並沒有四種差別。現在不知道池水與海水本為一體，只從四條河流的寬窄曲直遠近來判斷，互相爭論是非，這難道可以嗎？近代禪宗，自楚石琦大師之後，不愧於古人風格的，必定首推紫柏大師（真可）和壽昌無明禪師（克勤）。能夠繼承北齊慧文大師的...
【English Translation】 English version After respectfully reading my late father's re-edited 'Biographies and Eulogies of the Patriarchs' Portrait,' I, Youqi, heard the teachings of Dharma Master Suhua of Lingfeng. The Dharma penetrates everything in the ten directions and three times (past, present, and future). In this realm and at this time, it began with Sakyamuni Buddha, followed by venerable Kasyapa, Ananda, and others. In the land of Zhendan (ancient name for China), Yuan Gong (Master Huiyuan) wrote 'On the Nature of Dharma,' and Kumarajiva praised him for understanding the principles of Buddhism. Great Master Huiwen of the Northern Qi (550-577 CE) dynasty, upon reading Nagarjuna's 'Madhyamaka-karika (Treatise on the Middle Way),' realized the perfect and sudden mind-sect. Both of these can be called examples of knowing through hearing. Bodhidharma, receiving the Buddha's prediction, came to the East to propagate the Dharma, which can be called an example of knowing through seeing. After Yuan Gong, all those who cultivated Pure Land practices and were able to be reborn in the Pure Land were of the stream of those who knew through seeing and knowing through hearing. Some only establish the Seven Patriarchs of the Lotus School, but this is only in terms of their most dedicated propagation of Pure Land. However, how could Venerable Siming (Zili), Repentance Master Ciyun (Zunshi), and others not have taught sentient beings with the Pure Land Dharma? Furthermore, Great Master Zhiyi's 'Ten Doubts about Pure Land,' Dharma Master Feixi's 'Treasure King Treatise,' Chan Master Tianru's (Weize) 'Inquiries on Pure Land,' Great Master Chushi's (Fanqi) 'Poems Yearning for Pure Land,' and Dharma Master Miaoye's 'Direct Pointing on Mindfulness of Buddha' all made great contributions to the Pure Land Dharma. As for Master Yunqi (Zhuhong), he vigorously advocated Pure Land, praised the precepts, praised the teachings, praised Chan meditation, and vehemently criticized verbal samadhi (only talking about Chan meditation), truly a world-saving Bodhisattva! Chan Master Hanshan (Deqing) restored the ancestral temple of Caoxi (the Dharma propagation site of the Sixth Patriarch Huineng), and in his later years, he closed himself in to practice mindfulness of Buddha, reciting 60,000 Buddha names day and night. Therefore, after his passing, when his stupa was opened more than twenty years later, his entire body remained intact, and thus, like the Sixth Patriarch Huineng, his physical body was preserved for people and gods to venerate. Could he not be listed as a patriarch of the Lotus School? Bodhidharma transmitted the Dharma to the Sixth Patriarch (Huineng), and then there were the two gates of sweet dew of Nanyue (Huairang) and Qingyuan (Xingsi). Although the gates appear to be two, the Dao is not different. After several generations, it was divided into five schools (Linji, Caodong, Weiyang, Yunmen, Fayan), people are five, but the essence of the school is not five different kinds. For example, from Anavatapta Lake, one water flows out to become four rivers, eventually returning to the sea. There are four rivers, but the essence of the water is not four different kinds. Now, not knowing that the lake water and the sea water are originally one, only judging from the width, curvature, distance, and proximity of the four rivers, arguing with each other about right and wrong, is this acceptable? In modern Chan Buddhism, after Great Master Chushi Qi, those who are not ashamed of the style of the ancients must first be Great Master Zibo (Zhenke) and Chan Master Wuming Shouchang (Keqin). Those who can inherit Great Master Huiwen of the Northern Qi...
。有南嶽思大師。曰大乘止觀法門四卷。真圓頓心要也。次有天臺顗大師。出三種止觀。法華玄義文句。及維摩仁王金光明普門品十六觀等疏。於是教觀大備。歷五傳至荊溪。其道中興。又八傳至四明。道乃重振。此後裂為三家。漸式微矣。近則百松覺公。稱為鳴陽孤鳳。僅出三千有門頌略解。及楞嚴百問耳。幽溪無盡燈公繼起。一時稱盛。然唯生無生論。足稱完璧。而圓通疏。殊未滿人意。但能趺坐。書空作妙法蓮華經字。脫然西逝。則誠蓮華國里人矣。唐玄奘法師。遍游天竺。學唯識宗于戒賢法師。盡其所知。旁搜其所未知。廣大精微。真彌勒天親之子。釋迦文佛之遠孫也。慈恩基師繼之。所撰法華玄贊。則靈山法道。恐未全知。無怪乎唯識一書。本是破二執之神劍。反流為名相之學矣。賢首法藏國師。得武后為其門徒。聲名藉甚。疏晉譯華嚴經。經既未備。疏亦草略。故不復傳。所傳起信論疏。甚失馬鳴大師宗旨。方山李長者。有新華嚴經。頗得大綱。清涼觀國師。復出疏鈔。綱目並舉。可謂登雜華之堂矣。後世緇素。往往獨喜方山。大抵是心粗氣浮故耳。不知清涼雖遙嗣賢首。實青出於藍也。圭峰則是荷澤知見宗徒。支離矛盾。安能光顯清涼之道哉。或曰。佛祖之道。必須師資授受。方有的據。否則法嗣未詳
【現代漢語翻譯】 現代漢語譯本： 有南嶽思大師（515年-577年），著有《大乘止觀法門》四卷，真是圓頓心要啊。其次有天臺智顗大師（538年-597年），著有三種止觀、《法華玄義》、《法華文句》，以及《維摩經》、《仁王經》、《金光明經》、《普門品》十六觀等疏。於是教觀完備。經歷了五傳到了荊溪湛然（711年-782年），他的道統得以中興。又過了八傳到了四明知禮（960年-1028年），道統才得以重新振興。此後分裂為三家，逐漸衰微了。近代有百松行覺禪師（？-1246年），被稱為鳴陽孤鳳，僅僅著有《三千有門頌略解》以及《楞嚴百問》罷了。幽溪傳燈禪師（1554年-1628年）繼起，一時聲名顯赫。然而只有《生無生論》可以稱得上完美，而《圓通疏》卻未能完全令人滿意。但他能跏趺而坐，在空中書寫《妙法蓮華經》的字，安詳地往生西方，確實是蓮華國里的人啊。 唐朝玄奘法師（602年-664年），遍游天竺（古印度），向戒賢法師學習唯識宗，窮盡他所能知道的，廣泛搜尋他所不知道的，廣大精微，真是彌勒菩薩、無著菩薩的後代，釋迦牟尼佛的遠孫啊。慈恩窺基法師（632年-682年）繼承了他，所撰寫的《法華玄贊》，恐怕對靈山法會的真義還未完全瞭解。難怪唯識這一學說，本來是破除二執的神劍，反而流變為名相之學了。 賢首法藏國師（643年-712年），得到武則天（624年-705年）作為他的門徒，聲名非常顯赫。疏解晉朝翻譯的《華嚴經》，因為經文尚未完備，疏解也比較草率，所以沒有流傳下來。所傳的《起信論疏》，非常偏離馬鳴菩薩的宗旨。方山李通玄長者（635年-730年），著有新《華嚴經》，頗能把握大綱。清涼澄觀國師（738年-839年），又著疏鈔，綱目並舉，可以說是登上了雜華之堂了。後世的僧人和俗人，往往只喜歡方山李通玄的著作，大概是心粗氣浮的緣故吧。不知道清涼澄觀雖然遙承賢首法藏，實際上是青出於藍啊。圭峰宗密禪師（780年-841年）則是荷澤神會（684年-758年）知見宗的徒弟，支離矛盾，怎麼能夠光大清涼澄觀的道統呢？ 或者有人說，佛祖的道統，必須師資相承，才有依據。否則法嗣不明確。
【English Translation】 English version: There was Great Master Si of Nanyue (515-577), who wrote four volumes of 'The Great Vehicle Method of Cessation and Contemplation,' truly the essential of perfect and immediate teaching. Next, there was Great Master Zhiyi of Tiantai (538-597), who produced three kinds of cessation and contemplation, 'Profound Meaning of the Lotus Sutra,' 'Commentary on the Words of the Lotus Sutra,' as well as commentaries on the 'Vimalakirti Sutra,' 'Benevolent Kings Sutra,' 'Golden Light Sutra,' and the sixteen contemplations of the 'Universal Gate Chapter.' Thus, the teachings and contemplations were fully prepared. After five generations, it reached Jingxi Zhanran (711-782), and his lineage was revived. After another eight generations, it reached Siming Zhili (960-1028), and the lineage was revitalized. After this, it split into three schools and gradually declined. In recent times, Zen Master Baosong Xingjue (?-1246) was called the solitary phoenix of Mingyang, only producing 'A Brief Explanation of the Three Thousand Aspects' and 'A Hundred Questions on the Shurangama Sutra.' Zen Master Youxi Chuandeng (1554-1628) rose up and was famous for a time. However, only the 'Treatise on No-Birth' can be called perfect, while the 'Commentary on Perfect Penetration' was not entirely satisfactory. But he was able to sit in meditation, write the characters of the 'Wonderful Dharma Lotus Flower Sutra' in the air, and peacefully pass away to the West, truly a person from the Land of Lotus Flowers. During the Tang Dynasty, Dharma Master Xuanzang (602-664) traveled extensively in Tianzhu (ancient India), studying the Yogacara school from Dharma Master Shilabhadra, exhausting what he knew and extensively searching for what he did not know, vast and profound, truly a descendant of Bodhisattva Maitreya and Bodhisattva Asanga, a distant descendant of Shakyamuni Buddha. Dharma Master Kuiji of Ci'en (632-682) succeeded him, and his 'Profound Commentary on the Lotus Sutra' probably did not fully understand the true meaning of the Vulture Peak assembly. No wonder the Yogacara doctrine, originally a divine sword to break through the two attachments, has degenerated into a study of names and forms. National Teacher Fazang of Xianshou (643-712) had Empress Wu Zetian (624-705) as his disciple, and his reputation was very prominent. He commented on the Jin Dynasty translation of the 'Avatamsaka Sutra,' but because the sutra was not yet complete, the commentary was also rather hasty, so it was not passed down. The transmitted 'Commentary on the Awakening of Faith' greatly deviated from the principles of Bodhisattva Ashvaghosa. Elder Li Tongxuan of Fangshan (635-730) wrote a new 'Avatamsaka Sutra,' which was quite able to grasp the main points. National Teacher Chengguan of Qingliang (738-839) also wrote a commentary and sub-commentary, with both outlines and details, which can be said to have ascended to the hall of the Avatamsaka. Later generations of monks and laypeople often only liked the works of Li Tongxuan of Fangshan, probably because their minds were coarse and their qi was floating. They did not know that although Chengguan of Qingliang remotely succeeded Fazang of Xianshou, he was actually surpassing his predecessor. Zen Master Zongmi of Guifeng (780-841) was a disciple of the school of Shenhui of Heze (684-758), fragmented and contradictory, how could he glorify the lineage of Chengguan of Qingliang? Or someone might say that the lineage of the Buddhas and Patriarchs must be transmitted from teacher to disciple in order to have a basis. Otherwise, the Dharma lineage is unclear.
。終難取信。靈峰曰。譬諸儒家公伯寮。非親炙宣尼。告子滕更之徒。非親炙孟子者乎。學焉未成。則終身不入聖域矣。今之雖有師承。顛覆如來教戒者。何以異此。朱子陸子生於宋。薛文清公王文成公生於明。后千百年遙傳道統。今之雖乏師承。能自契合佛祖心印者。亦奚不然。故執跡以言道。則道隱。譬諸射者。期各中的焉耳。十方三世。唯此一的常住不變。何俟于傳巧之與力。存乎其人。父不能得之子。子不能得之父。有何所傳。或見而知之。或聞而知之。及其知之一也。正知其不可傳者也。謂有可傳。則非佛祖聖賢之道也。佑釲因是。重有感矣。南宋紹興間。濟宗大慧杲住育王。洞宗宏智覺住天童。相得歡甚。大慧一日過天童。宏智出寺迓之。會於亭中。兩師交讓無已。乃不次而坐。張狀元安國嘆曰。三代禮樂。今歸釋氏矣。因以揖讓名其亭。宏智嘗曰。脫我先去。公當主後事。及大慧得宏智遺書。遂升座說法。有知音知后更誰知句。夜至天童。凡後事悉主之。因舉宏智弟子法為。繼天童席。識者方知。二尊宿各傳一宗。而以道相與。初無彼此之別也。以視今之諸方門庭。不同互相攻擊者。為何如哉。昔笑巖和尚嗣臨濟。而不專臨濟之稱。止稱傳曹溪正脈第三十二世。意深遠矣。今愿當世大善知識。見是書者
【現代漢語翻譯】 現代漢語譯本：最終難以讓人信服。靈峰說，這就像儒家中的公伯寮，沒有親自接受孔子的教誨；告子、滕更這些人，沒有親自接受孟子的教誨一樣。學習沒有完成，那麼終身都無法進入聖人的境界。現在有些人雖然有師承，卻顛覆如來的教戒，這又有什麼區別呢？朱熹、陸九淵生於宋朝（公元1127-1279年），薛瑄、王陽明生於明朝（公元1368-1644年），在千百年后遙遙相傳道統。現在有些人雖然缺乏師承，卻能自己契合佛祖的心印，又有什麼不可以呢？所以，執著于外在的跡象來談論道，道就會被遮蔽。這就像射箭的人，目標在於各自射中靶心而已。十方三世，唯有這一個靶心常住不變，何必依賴於傳授技巧和力量呢？關鍵在於個人。父親無法將它傳給兒子，兒子也無法從父親那裡得到它，有什麼可以傳授的呢？或許有人見到而領悟，或許有人聽到而領悟，等到他們領悟的時候，他們的領悟都是一樣的。真正領悟到的是道是不可傳授的。如果說有什麼可以傳授，那就不是佛祖聖賢的道了。佑釲因此更加有所感悟。南宋紹興年間（公元1131-1162年），禪宗大慧宗杲（Dahui Zonggao）住持育王寺，曹洞宗宏智正覺（Hongzhi Zhengjue）住持天童寺，兩人相處非常融洽。有一天，大慧宗杲去天童寺拜訪宏智正覺，宏智正覺出寺迎接他，在亭子里相會。兩位禪師互相謙讓不已，於是不按次序而坐。狀元張安國感嘆道：『三代的禮樂，現在都歸於釋氏了。』因此用『揖讓』來命名這個亭子。宏智正覺曾經說：『如果我先去世，您應當主持後事。』等到大慧宗杲得到宏智正覺的遺書，就升座說法，說了『有知音知后更誰知』的句子。晚上到達天童寺，所有後事都由他主持。於是推舉宏智正覺的弟子法為（Fawu）繼承天童寺的住持之位。有見識的人才知道，兩位尊宿各自傳承一個宗派，卻以道義互相交往，最初就沒有彼此的區別。與現在各方門戶互相攻擊的情況相比，又怎麼樣呢？過去笑巖和尚（Xiaoyan Heshang）嗣承臨濟宗，卻不專門以臨濟宗自稱，只稱『傳曹溪正脈第三十二世』，用意深遠啊。現在希望當世的大善知識，見到這本書的人。
【English Translation】 English version: Ultimately, it is difficult to gain trust. Lingfeng said, it is like Gongbo Liao in Confucianism, who did not personally receive Confucius's teachings; Gaozi, Teng Geng and others, who did not personally receive Mencius's teachings. If learning is not completed, then one will never enter the realm of the sages in their lifetime. Now, some people, although they have a lineage of teachers, subvert the Buddha's teachings. What is the difference? Zhu Xi and Lu Jiuyuan were born in the Song Dynasty (1127-1279 AD), and Xue Xuan and Wang Yangming were born in the Ming Dynasty (1368-1644 AD), remotely transmitting the lineage of the Dao after thousands of years. Now, some people, although lacking a lineage of teachers, can themselves coincide with the mind-seal of the Buddhas and Patriarchs. What is wrong with that? Therefore, if one clings to external signs to speak of the Dao, the Dao will be obscured. It is like archers, whose goal is to hit the bullseye. In the ten directions and three times, only this one bullseye remains constant and unchanging. Why rely on the transmission of skills and strength? It depends on the individual. A father cannot pass it on to his son, and a son cannot obtain it from his father. What is there to transmit? Perhaps some see and understand, perhaps some hear and understand. When they understand, their understanding is the same. What is truly understood is that the Dao cannot be transmitted. If it is said that there is something that can be transmitted, then it is not the Dao of the Buddhas, Patriarchs, and Sages. Youqi was even more moved by this. During the Shaoxing period (1131-1162 AD) of the Southern Song Dynasty, Chan Master Dahui Zonggao (大慧宗杲) resided at Yuwang Temple, and Caodong Master Hongzhi Zhengjue (宏智正覺) resided at Tiantong Temple. They got along very well. One day, Dahui Zonggao visited Hongzhi Zhengjue at Tiantong Temple. Hongzhi Zhengjue came out of the temple to greet him, and they met in a pavilion. The two masters yielded to each other endlessly, so they sat down out of order. Zhuangyuan Zhang Anguo sighed, 'The rites and music of the Three Dynasties now belong to the Buddhists.' Therefore, he named the pavilion 'Yielding.' Hongzhi Zhengjue once said, 'If I pass away first, you should preside over the affairs.' When Dahui Zonggao received Hongzhi Zhengjue's will, he ascended the seat and gave a Dharma talk, saying the sentence 'Who knows the knower after the knower?' He arrived at Tiantong Temple at night, and he presided over all the affairs. Therefore, he recommended Hongzhi Zhengjue's disciple Fawu (法為) to succeed the abbotship of Tiantong Temple. Those with insight knew that the two venerable monks each transmitted a sect, but interacted with each other with the Dao, and there was no difference between them from the beginning. Compared with the current situation of various factions attacking each other, what is it like? In the past, Zen Master Xiaoyan (笑巖和尚) succeeded to the Linji sect, but did not specifically call himself a Linji, but only called himself 'the thirty-second generation of the orthodox lineage of Caoxi', with profound intentions. Now, I hope that the great virtuous teachers of the present age, those who see this book.
。直令宗教融通。勿反於宗門中。生分別想也。
康熙甲辰冬十月朔秀水高佑釲念祖父敬述于金臺之報國寺
No. 1608-K 三大師傳贊序
歷代諸祖道影。八十八尊。紫柏可公。命曲阿弟子賀中翰知忍屬丁高士南羽。描摹大內稿本。憨山清公。傳而贊之。繪乃形似。傳贊乃神似。形似殆不如神似之勝。然二公苦心。不欲于紙上見諸祖。又不妨于紙上見諸祖。將作末劫津樑。故令形神俱現耳。前者吾友錢而介手書。雪嶠信公制敘。刊佈流通。其中缺傳贊者十一人。承埏今為參考。以補之。惟是萬曆中。一時有三大和尚。云棲興凈土。以統宗教。紫柏易方冊。以廣大藏。憨山浚曹溪。以通法脈。厥功德邈焉莫儔。是足繼諸祖後者。國朝三百年來。名宿如林。猶群山之磊砢。獨此三大師。則如海上三峰。巍然鼎峙。乃憨山赴吊云棲紫柏時。早為二老像贊。又嘗自為像贊。是三大師道影。已有繪之者。特傳未具耳。憶先大夫玄期公。在萬曆癸卯。為先王父宇培公十週。諷經云棲。津樑凈土。時初登賢書即起名。(錢應金注先生。法名廣瀇。字明水)受二戒。呈偈曰。偶從閑里話秋闌。碧樹當窗白日寒。一笑不論千古事。齋頭借得小蒲團。蓮池大師稱善。輒出衲衣衣之。是冬計偕同陸水部。謁紫柏
【現代漢語翻譯】 現代漢語譯本：直接讓所有宗教融會貫通，不要在宗門中產生分別的想法。
康熙甲辰年（1664年）冬十月朔日，秀水高佑釲（xiù shuǐ gāo yòu sì）（地名，人名）在金臺的報國寺恭敬地記述。
No. 1608-K 三大師傳贊序
歷代諸位祖師的道影，共有八十八尊。紫柏可公（zǐ bǎi kě gōng）（人名）命令曲阿（qū ē）（地名）的弟子賀中翰知忍（hè zhōng hàn zhī rěn）（人名）按照大內（dà nèi）（皇宮）的稿本描摹。憨山清公（hān shān qīng gōng）（人名）為這些道影作傳並讚頌。繪畫只是形似，傳贊才是神似。形似恐怕不如神似那樣出色。然而這兩位大師用心良苦，既不希望只在紙上見到諸位祖師，又不妨礙在紙上見到諸位祖師。他們將作為末劫的津樑，所以要讓形神都顯現出來。之前我的朋友錢而介（qián ér jiè）（人名）手書，雪嶠信公（xuě qiáo xìn gōng）（人名）撰寫序言，刊印發布流通。其中缺少傳贊的有十一人，承埏（chéng yán）（人名）現在參考補全。只是在萬曆年間（1573-1620年），一時有三大和尚：云棲（yún qī）（地名）提倡凈土，以此統攝宗教；紫柏（zǐ bǎi）（人名）整理方冊，以此廣弘佛藏；憨山（hān shān）（人名）疏浚曹溪（cáo xī）（地名），以此貫通法脈。他們的功德深遠，無人可以比擬，足以繼承諸位祖師的遺志。本朝三百年以來，名宿如林，如同群山聳立，唯獨這三大師，如同海上的三座山峰，巍然鼎立。當初憨山（hān shān）（人名）去弔唁云棲（yún qī）（地名）和紫柏（zǐ bǎi）（人名）時，早已為二位老和尚作了畫像贊，又曾經為自己作畫像贊。這三大師的道影，已經有人繪製了，只是傳記還不完備。記得先父玄期公（xuán qī gōng）（人名）在萬曆癸卯年（1603年），為先祖父宇培公（yǔ péi gōng）（人名）十週年忌日，在云棲（yún qī）（地名）諷誦佛經，弘揚凈土。當時剛考中秀才就起了名字（錢應金（qián yìng jīn）（人名）註：先生的法名是廣瀇（guǎng wàng）（法號），字明水（míng shuǐ）（字號）），受了二戒，呈上偈語說：『偶爾在閑暇時談論秋色將盡，碧綠的樹木對著窗戶，白日顯得寒冷。一笑置之，不論千古之事，在齋堂里借得一個小蒲團。』蓮池大師（lián chí dà shī）（人名）稱讚他寫得好，就拿出自己的衲衣送給他。這年冬天，他與陸水部（lù shuǐ bù）（人名）一同去拜謁紫柏（zǐ bǎi）（人名）。
English version: Directly let all religions merge and understand each other, and do not create divisive thoughts within the sects.
In the winter of the Jia Chen year (1664) of the Kangxi reign, on the first day of the tenth month, Gao You-si of Xiushui (place name, person name) respectfully recorded this at Baoguo Temple in Jintai.
No. 1608-K Preface to the Biographies and Eulogies of the Three Great Masters
The spiritual portraits of the ancestral masters of past generations, totaling eighty-eight. The venerable Zibai Ke (person name) ordered his disciple He Zhonghan Zhiren of Qua (place name, person name) to copy them according to the drafts from the Imperial Palace. The venerable Hanshan Qing (person name) wrote biographies and eulogies for these portraits. The paintings are merely likenesses, while the biographies and eulogies capture the spirit. The likenesses are probably not as good as the spirit. However, these two masters had good intentions, not wanting to only see the ancestral masters on paper, but also not hindering seeing them on paper. They will serve as a ferry for the final kalpa, so they want both form and spirit to appear. Previously, my friend Qian Erjie (person name) hand-copied them, and Xueqiao Xin (person name) wrote a preface, and they were printed and circulated. Among them, eleven were missing biographies and eulogies, which Cheng Yan (person name) is now supplementing with reference. It's just that during the Wanli period (1573-1620), there were three great monks at one time: Yunqi (place name) promoted Pure Land, using it to unify religions; Zibai (person name) organized the Fangce, using it to widely propagate the Buddhist canon; Hanshan (person name) dredged Caoxi (place name), using it to connect the Dharma lineage. Their merits and virtues are profound and unmatched, sufficient to inherit the legacy of the ancestral masters. In the three hundred years of this dynasty, there have been many eminent monks, like towering mountains, but only these three great masters are like three peaks on the sea, standing majestically. When Hanshan (person name) went to mourn Yunqi (place name) and Zibai (person name), he had already written eulogies for the portraits of the two old monks, and he had also written a eulogy for his own portrait. The spiritual portraits of these three great masters have already been painted, but the biographies are not yet complete. I remember that my late father, Xuanqi Gong (person name), in the Gui Mao year (1603) of the Wanli reign, for the tenth anniversary of my late grandfather Yupei Gong (person name), recited scriptures in Yunqi (place name), promoting Pure Land. At that time, he had just passed the county examination and was given a name (Note by Qian Yingjin (person name): The gentleman's Dharma name is Guangwang (Dharma name), and his courtesy name is Mingshui (courtesy name)), received the two precepts, and presented a verse saying: 'Occasionally, in leisure, I talk about the waning autumn, green trees face the window, and the white sun seems cold. I laugh and dismiss matters of the past, borrowing a small futon in the dining hall.' The Great Master Lianchi (person name) praised his writing, and took out his own kasaya to give to him. That winter, he and Minister Lu (person name) went to visit Zibai (person name).
【English Translation】 Directly let all religions merge and understand each other, and do not create divisive thoughts within the sects.
In the winter of the Jia Chen year (1664) of the Kangxi reign, on the first day of the tenth month, Gao You-si of Xiushui (place name, person name) respectfully recorded this at Baoguo Temple in Jintai.
No. 1608-K Preface to the Biographies and Eulogies of the Three Great Masters
The spiritual portraits of the ancestral masters of past generations, totaling eighty-eight. The venerable Zibai Ke (person name) ordered his disciple He Zhonghan Zhiren of Qua (place name, person name) to copy them according to the drafts from the Imperial Palace. The venerable Hanshan Qing (person name) wrote biographies and eulogies for these portraits. The paintings are merely likenesses, while the biographies and eulogies capture the spirit. The likenesses are probably not as good as the spirit. However, these two masters had good intentions, not wanting to only see the ancestral masters on paper, but also not hindering seeing them on paper. They will serve as a ferry for the final kalpa, so they want both form and spirit to appear. Previously, my friend Qian Erjie (person name) hand-copied them, and Xueqiao Xin (person name) wrote a preface, and they were printed and circulated. Among them, eleven were missing biographies and eulogies, which Cheng Yan (person name) is now supplementing with reference. It's just that during the Wanli period (1573-1620), there were three great monks at one time: Yunqi (place name) promoted Pure Land, using it to unify religions; Zibai (person name) organized the Fangce, using it to widely propagate the Buddhist canon; Hanshan (person name) dredged Caoxi (place name), using it to connect the Dharma lineage. Their merits and virtues are profound and unmatched, sufficient to inherit the legacy of the ancestral masters. In the three hundred years of this dynasty, there have been many eminent monks, like towering mountains, but only these three great masters are like three peaks on the sea, standing majestically. When Hanshan (person name) went to mourn Yunqi (place name) and Zibai (person name), he had already written eulogies for the portraits of the two old monks, and he had also written a eulogy for his own portrait. The spiritual portraits of these three great masters have already been painted, but the biographies are not yet complete. I remember that my late father, Xuanqi Gong (person name), in the Gui Mao year (1603) of the Wanli reign, for the tenth anniversary of my late grandfather Yupei Gong (person name), recited scriptures in Yunqi (place name), promoting Pure Land. At that time, he had just passed the county examination and was given a name (Note by Qian Yingjin (person name): The gentleman's Dharma name is Guangwang (Dharma name), and his courtesy name is Mingshui (courtesy name)), received the two precepts, and presented a verse saying: 'Occasionally, in leisure, I talk about the waning autumn, green trees face the window, and the white sun seems cold. I laugh and dismiss matters of the past, borrowing a small futon in the dining hall.' The Great Master Lianchi (person name) praised his writing, and took out his own kasaya to give to him. That winter, he and Minister Lu (person name) went to visit Zibai (person name).
于請室。語次有契。紫柏手錄所貽憨山逐客說為贈。憨山則壬辰癸巳間。往來即墨之牢山。曾王父瀛臺公。時為膠州守。頗竭檀護。及其東遊。先大夫曾偕至云棲。后奉使衡州。復寓書曹溪請益。是先大夫與三公。俱有法乳之契。承埏少聞梗概。故摭拾遺事。各為傳贊。以附諸祖之後。至壽昌經。車溪沖。龍池傳。少室道。雲門澄。黃檗有。天童悟。磬山修。博山𫇣諸老。雖先大夫多與盤桓。今未暇及。以俟續國朝傳燈錄者。為紫柏補此慧命一大負耳。若雪嶠。嘗答問語風中。近復晤言東塔。此又如三峰外。別為一峰。縹緲高騫。孤巒特秀。且云棲早為印可紫柏。葬其山中。而憨山又特爲著語。是足繼三大師後者。今杖履無恙。姑俟後緣可也。
賜同進士出身工部尚書郎前遷安寶坻涇縣令蒙溫旨敘功紀錄旌異槜李寓公高承埏澤外父纂。時崇禎閼逢涒灘之歲良月穀旦。
No. 1608-L
余於三大師。宿有因緣。云棲曾侍巾瓶。海印親承記莂。而紫柏入滅之歲。夢中委受付囑。今讀高大夫寓公傳三大師。揚眉瞬目。如在尺幅間。不覺肅然起拜。若三老之外。特標雪嶠信公。豈所謂楚石之後。獅弦絕響者。於此另豎眼目耶。念祖世繼金湯。當自悉此中微指。余未敢妄議也。
舊史氏虞山蒙
【現代漢語翻譯】 現代漢語譯本： 我到他的住所拜訪，談話間得知一些因緣。紫柏禪師手錄了一份《憨山逐客說》贈送給他。憨山禪師在壬辰年（1592年）和癸巳年（1593年）間，往來於即墨的牢山。我的曾祖父瀛臺公當時擔任膠州太守，竭力護持他。等到憨山禪師東遊時，我的先父曾一同前往云棲寺。後來，先父奉命出使衡州，又寫信給曹溪寺請教。可見我的先父與三位大師都有法乳之情。我承蒙教誨，略知一些梗概，所以蒐集一些遺事，各自為他們作傳和贊，附在諸位祖師之後。至於壽昌經禪師、車溪沖禪師、龍池傳禪師、少室道禪師、雲門澄禪師、黃檗有禪師、天童悟禪師、磬山修禪師、博山𫇣禪師等諸位老禪師，雖然我的先父大多與他們交往，但現在沒有時間一一敘述，留待續寫《國朝傳燈錄》的人來為紫柏禪師補上這樁慧命的大事吧。至於雪嶠禪師，曾經在風中回答問題，最近又在東塔晤談，這又好像在三峰之外，另外形成一座山峰，縹緲高聳，孤立的山巒特別秀美。況且云棲寺早就認可紫柏禪師，將他安葬在山中，而憨山禪師又特地為他著書立說，這足以繼承三大師的地位。現在雪嶠禪師身體安康，姑且等待以後的機緣吧。
賜同進士出身工部尚書郎前遷安寶坻涇縣令蒙溫旨敘功紀錄旌異槜李寓公高承埏（人名）澤外父纂。時崇禎閼逢涒灘之歲（崇禎二年，1629年）良月穀旦。
No. 1608-L
我與三大師宿有因緣。云棲寺曾侍奉他們，海印寺親自接受他們的記莂。在紫柏禪師入滅的那一年，夢中接受了他的囑託。現在讀高大夫寓公所作的三大師傳記，眉眼生動，好像就在眼前一樣，不禁肅然起敬。如果說在三老之外，特別標舉雪嶠信公，難道是所謂楚石禪師之後，獅弦絕響，在此另外樹立眼目嗎？想到祖輩世代繼承金湯，應當完全瞭解其中的微妙之處，我不敢妄加評論。
舊史氏虞山蒙（人名）
【English Translation】 English version: I visited his residence and learned about some karmic connections during our conversation. Zibo (a Chan master) personally wrote a copy of 'Expulsion Theory of Hanshan' and gifted it to him. Hanshan (a Chan master) traveled to Laoshan in Jimo between the Ren Chen year (1592) and Gui Si year (1593). My great-grandfather, Duke Yingtai, was then the prefect of Jiaozhou and provided him with utmost support. When Hanshan traveled east, my late father accompanied him to Yunqi Temple. Later, my late father was sent as an envoy to Hengzhou and wrote to Caoxi Temple for guidance. It can be seen that my late father and the three masters had a deep connection of Dharma milk. I have received teachings and know some general ideas, so I collected some anecdotes and wrote biographies and praises for them, attached after the ancestral masters. As for Chan Master Shouchang Jing, Chan Master Chexi Chong, Chan Master Longchi Chuan, Chan Master Shaoshi Dao, Chan Master Yunmen Cheng, Chan Master Huangbo You, Chan Master Tiantong Wu, Chan Master Qingshan Xiu, Chan Master Boshan 𫇣 and other old Chan masters, although my late father mostly associated with them, I do not have time to describe them one by one now, leaving it to those who continue to write the 'National Dynasty Transmission of the Lamp' to make up for this great matter of wisdom life for Zibo. As for Chan Master Xueqiao, he once answered questions in the wind and recently had a conversation at the East Pagoda. This is like forming another peak outside the Three Peaks, ethereal and towering, with a solitary mountain particularly beautiful. Moreover, Yunqi Temple had long recognized Zibo and buried him in the mountain, and Hanshan specially wrote books and established theories for him, which is enough to inherit the position of the three masters. Now that Chan Master Xueqiao is in good health, let's wait for future opportunities.
Conferred with the title of Jinshi, serving as a director in the Ministry of Works, formerly Magistrate of Qian'an, Baodi, and Jing counties, Gao Cheng埏 (a person's name), father-in-law of Ze, was commended for his merits by imperial decree. Written on an auspicious day in a good month of the year Yimao in the Chongzhen era (1629).
No. 1608-L
I have had karmic connections with the three masters for a long time. I served them at Yunqi Temple and personally received their predictions at Haiyin Temple. In the year when Zibo passed away, I received his entrustment in a dream. Now reading the biographies of the three masters written by Gao Daifu Yugong, their eyebrows and eyes are vivid, as if they are right in front of me, and I can't help but stand up and pay my respects. If, in addition to the three elders, Xueqiao Xinxin is specially highlighted, is it that after Chan Master Chushi, the sound of the lion's string has been cut off, and a new perspective is established here? Thinking that the ancestors have inherited the golden soup from generation to generation, they should fully understand the subtle points, and I dare not comment rashly.
Meng (a person's name) of Yushan, the former historian.
叟錢謙益書
附三大師傳贊卷之全
秀水寓公 高承埏 述
虞山矇叟 錢謙益 訂
嘉興上士 錢應金 較
蓮池宏禪師傳
師諱袾宏。字佛慧。別號蓮池。浙江仁和人也。姓沈氏。年十七補諸生。早棲心凈土。嘗書生死事大四字于幾案。及閱六祖壇經。喟然曰。茫茫生死。安可無本據耶。父母沒。決志離俗。嘉靖乙丑除夕。命繼室湯點茶。至案盞裂。師顧曰。姻緣無不散之理。丙寅元旦。與湯訣。有一筆勾詞。時年三十有二。從性天理公祝髮。無盡行公授具足戒。尋禮五臺。感文殊放光。過伏牛山。隨眾煉魔。至北京龍華寺。參遍融貞公。融曰。無貪利。無求名。無攀緣。貴要之門。惟一心辦道。老實持戒唸佛。遂受六度萬行之囑。參笑巖寶公于柳巷。巖曰。汝何處人。師曰。浙江人。巖曰。卻為何事。師曰。特到這裡。來求和尚開示。巖曰。阿你在三千里外遠遠來。開示我教。我將甚麼來開示你。師恍然即禮辭。歸過東昌府。聞譙樓鼓聲。忽大悟。作偈曰。二十年前事可疑。三千里外遇何奇。焚香擲戟渾如夢。魔佛空爭是與非。分衛至南京瓦棺寺。病革。即有欲以就茶毗者。師微曰。一息尚存。乃止。病間至湖州之南潯。住豆腐橋。廢祠中苦行三年。無一知者。五與越中
【現代漢語翻譯】 現代漢語譯本
叟錢謙益書
附三大師傳贊卷之全
秀水寓公 高承埏 述
虞山矇叟 錢謙益 訂
嘉興上士 錢應金 較
蓮池宏禪師傳
師諱袾宏（法號）。字佛慧（字）。別號蓮池（別號）。浙江仁和人也。姓沈氏。年十七補諸生。早棲心凈土（佛教宗派名，提倡唸佛往生西方極樂世界）。嘗書生死事大四字于幾案。及閱六祖壇經。喟然曰。『茫茫生死。安可無本據耶。』父母沒。決志離俗。嘉靖乙丑（明世宗嘉靖四十四年，1565年）除夕。命繼室湯點茶。至案盞裂。師顧曰。『姻緣無不散之理。』丙寅（明世宗嘉靖四十五年，1566年）元旦。與湯訣。有一筆勾詞。時年三十有二。從性天理公祝髮。無盡行公授具足戒。尋禮五臺。感文殊（文殊菩薩，象徵智慧）放光。過伏牛山。隨眾煉魔。至北京龍華寺。參遍融貞公。融曰。『無貪利。無求名。無攀緣。貴要之門。惟一心辦道。老實持戒唸佛。』遂受六度萬行之囑。參笑巖寶公于柳巷。巖曰。『汝何處人。』師曰。『浙江人。』巖曰。『卻為何事。』師曰。『特到這裡。來求和尚開示。』巖曰。『阿你在三千里外遠遠來。開示我教。我將甚麼來開示你。』師恍然即禮辭。歸過東昌府。聞譙樓鼓聲。忽大悟。作偈曰。『二十年前事可疑。三千里外遇何奇。焚香擲戟渾如夢。魔佛空爭是與非。』分衛至南京瓦棺寺。病革。即有欲以就茶毗者。師微曰。『一息尚存。』乃止。病間至湖州之南潯。住豆腐橋。廢祠中苦行三年。無一知者。五與越中
【English Translation】 English version
Written by Sou Qian Qianyi
Attached: Complete Volume of Biographies and Eulogies of Three Great Masters
Composed by Gao Chengyan, a Recluse of Xiushui
Revised by Qian Qianyi, an Elder of Yushan
Compared by Qian Yingjin, a Scholar of Jiaxing
Biography of Zen Master Lianchi Hong
The Master's name was Zhuhong (Dharma name), his courtesy name was Fohui (courtesy name), and his alias was Lianchi (alias). He was from Renhe, Zhejiang Province, with the surname Shen. At the age of seventeen, he became a student. He early devoted himself to the Pure Land (a school of Mahayana Buddhism focused on Amitabha Buddha and the Pure Land). He once wrote the four characters '生死事大' (生死事大, 'The matter of birth and death is great') on his desk. After reading the Sixth Patriarch's Platform Sutra, he sighed and said, 'In the vast cycle of birth and death, how can there be no fundamental basis?' After his parents passed away, he resolved to leave the secular world. On the eve of the Jiajing Yichou year (1565), he ordered his second wife, Tang, to prepare tea. When the teacup on the table cracked, the Master remarked, 'The principle of impermanence applies to all relationships.' On the first day of the Bingyin year (1566), he bid farewell to Tang, severing their marital bond with a single stroke. At that time, he was thirty-two years old. He had his head shaved by Xing Tianli Gong and received the complete precepts from Wujin Xing Gong. He then paid homage to Mount Wutai, where he sensed Manjusri's (Manjusri Bodhisattva, symbolizing wisdom) radiance. Passing through Mount Funiu, he practiced subduing demons with the assembly. Arriving at Longhua Temple in Beijing, he consulted Bianrong Zhen Gong. Gong said, 'Do not be greedy for profit, do not seek fame, do not be opportunistic. The key to the path is to single-mindedly cultivate the Way, honestly uphold the precepts, and recite the Buddha's name.' Thus, he received the entrustment of the Six Perfections and myriad practices. He consulted Xiaoyan Bao Gong in Liuxiang. Gong asked, 'Where are you from?' The Master replied, 'Zhejiang.' Gong asked, 'What brings you here?' The Master said, 'I have come specifically to seek the High Monk's guidance.' Gong said, 'You have come from three thousand miles away to seek my guidance. What do I have to offer you?' The Master suddenly understood and respectfully took his leave. Returning and passing through Dongchang Prefecture, he heard the sound of the drum from the watchtower and suddenly attained great enlightenment. He composed a verse, saying, 'Events of twenty years ago are questionable; encountering such a wonder three thousand miles away! Burning incense and brandishing spears are all like a dream; demons and Buddhas vainly contend over right and wrong.' While begging for alms at Waguan Temple in Nanjing, he fell seriously ill. Some wanted to cremate him immediately, but the Master weakly said, 'While there is still a breath,' and they stopped. During his illness, he went to Nanxun in Huzhou and lived in the abandoned shrine at Doufu Bridge, practicing asceticism for three years without anyone knowing. Five and Yuezhong
禪期。終不識鄰單姓字。隆慶辛未。乞食杭州之梵村。見山水幽寂。遂有終焉之志。山故宋伏虎志逢禪師剎也。圮于巨浸。環山多虎。歲傷人不下數十。師結茅三楹居焉。諷經施食。虎患頓息。歲旱。眾強師出禱。師循田唸佛。甘雨隨注。眾異之。相與助建禪林。安居學者。即今云棲道場也。萬曆丙子。再禮五臺。己卯庚辰間。復參笑巖寶公于京西觀音庵。無何以疾南還梵村。有朱橋。屢為潮汐沖塌。行者病涉。師倡復。無論貴賤。請人施八分而止。或疑其少。師曰。心力多則功自不朽。不日集千金。鳩工筑基。每下一樁。持咒百遍。潮汐不至者數日。橋竟成。戊子歲。大饑疫。日斃千人。余知府良樞。請師就靈芝寺禳之。疫遂止。壬辰歲。杭之凈慈寺。請講圓覺經。聽者日數萬指。因贖門外萬工池。並城中上方寺長壽庵二池。為放生所。既又助浚西湖三潭所著戒殺文。海內多奉行之。慈聖皇太后。見師放生文。遣內侍頒。賜蟒龍袈裟設供。問法要。師敬以偈答。而什襲紫衣。不敢服。慈聖繪像。宮中禮焉。師道價日增。四眾翕聚。而清規益肅。凜若冰霜。達觀可公贊師。有末法戒壇成酒社東南撐柱仰高風之句。憨山清公。則稱其一味慈悲十分清凈。幻有傳公。與師同參笑巖。其刻語錄也。致書云棲。推師為當世金剛
【現代漢語翻譯】 現代漢語譯本 禪期（禪修期間）。始終不認識鄰居禪堂的僧人的姓氏。隆慶辛未年（1571年），在杭州的梵村乞食，看到這裡的山水幽靜，於是有了在此終老的想法。這座山原是宋朝伏虎志逢禪師的寺廟舊址。寺廟被洪水沖毀。環繞山林的老虎很多，每年傷人不下數十。禪師結了三間茅屋居住，誦經施食，老虎的禍患立刻停止。有一年大旱，眾人請求禪師祈雨，禪師沿著田埂唸佛，甘甜的雨水隨即降下。眾人對此感到驚異，一起幫助禪師建造禪林，安置前來學習的人。這就是現在的云棲道場。萬曆丙子年（1576年），再次朝拜五臺山。己卯年（1579年）到庚辰年（1580年）之間，又在京西觀音庵參訪笑巖寶公。不久之後因為生病返回梵村。有一座朱橋，多次被潮水沖毀，行人過河感到困難。禪師倡議修復，無論貴賤，請人捐助八分錢就停止。有人懷疑捐的錢太少，禪師說：『心力多，那麼功德自然不朽。』沒過多久就募集到一千兩銀子，招集工匠打地基。每打下一根樁，就持咒一百遍。潮水連續幾天沒有漲上來，橋最終建成。戊子年（1588年），發生大饑荒和瘟疫，每天死亡上千人。余知府良樞，請禪師到靈芝寺祈禳，瘟疫於是停止。壬辰年（1592年），杭州的凈慈寺，請禪師講解《圓覺經》，聽講的人數以萬計。因此贖回寺門外的萬工池，以及城中上方寺和長壽庵的兩個池塘，作為放生的地方。之後又幫助疏浚西湖三潭，所著的《戒殺文》，海內很多人都奉行。慈聖皇太后，看到禪師的《放生文》，派遣內侍頒佈，賜予蟒龍袈裟並設供，詢問佛法要義。禪師恭敬地用偈語回答，但是將賞賜的紫衣收藏起來，不敢穿。慈聖太后還讓人畫了禪師的畫像，在宮中禮拜。禪師的聲望日益增長，四眾弟子聚集，而清規更加肅穆，像冰霜一樣嚴厲。達觀可公讚揚禪師，有『末法戒壇成酒社，東南撐柱仰高風』的詩句。憨山清公，則稱讚他『一味慈悲，十分清凈』。幻有傳公，與禪師一同參訪笑巖，在他刻印語錄的時候，致信云棲，推舉禪師為當世的金剛。
【English Translation】 English version Zen period (during Zen meditation). To the end, I did not know the surname of the monk in the neighboring meditation hall. In the year Xinwei of the Longqing reign (1571), I begged for food in Fan Village of Hangzhou, and seeing the secluded mountains and rivers, I resolved to spend my life there. This mountain was originally the site of Zen Master Zhifeng of Fuhu Temple from the Song Dynasty. The temple was destroyed by a great flood. Many tigers surrounded the mountain, injuring dozens of people each year. The master built three thatched huts to live in, chanting scriptures and giving food, and the tiger calamities immediately ceased. One year there was a severe drought, and the people asked the master to pray for rain. The master walked along the fields chanting Buddha's name, and sweet rain immediately fell. The people were amazed by this and together helped the master build a Zen forest to accommodate those who came to study. This is now the Yunqi Monastery. In the year Bingzi of the Wanli reign (1576), I again paid homage to Mount Wutai. Between the years Jimao (1579) and Gengchen (1580), I also visited Master Xiaoyan Bao at the Guanyin Nunnery in western Beijing. Soon after, due to illness, I returned to Fan Village. There was a Zhu Bridge that was repeatedly washed away by the tides, making it difficult for travelers to cross. The master advocated for its reconstruction, asking people to donate eight fen (a small amount of money) regardless of their status. Some doubted that the amount was too small, but the master said, 'If the mental effort is great, then the merit will naturally be immortal.' Before long, a thousand taels of silver were collected, and craftsmen were hired to lay the foundation. Each time a pile was driven, a mantra was chanted a hundred times. The tide did not rise for several days, and the bridge was eventually completed. In the year Wuzi (1588), there was a great famine and plague, with thousands of people dying each day. Prefect Yu Liangshu invited the master to perform rituals at Lingzhi Temple to ward off the plague, and the plague then stopped. In the year Renchen (1592), Jingci Temple in Hangzhou invited the master to lecture on the Yuanjue Sutra (Sutra of Perfect Enlightenment), with tens of thousands of people listening. Therefore, he redeemed the Wankong Pond outside the temple gate, as well as the two ponds of Shangfang Temple and Changshou Nunnery in the city, as places for releasing animals. Later, he also helped dredge the Three Pools of the West Lake, and his written Precepts Against Killing were widely followed throughout the country. Empress Dowager Cisheng, upon seeing the master's Essay on Releasing Life, sent an eunuch to bestow a python robe and offer a feast, asking about the essentials of the Dharma. The master respectfully answered with a gatha (verse), but kept the bestowed purple robe stored away, not daring to wear it. Empress Dowager Cisheng also had a portrait of the master painted and worshiped in the palace. The master's reputation grew daily, and the fourfold assembly gathered, while the monastic rules became even more solemn, like ice and frost. Daguanke Gong praised the master, with the lines, 'In the Dharma-ending age, the precepts platform becomes a wine club; the pillar supporting the southeast looks up to his noble spirit.' Master Hanshan Qing praised him as 'utterly compassionate and perfectly pure.' Master Huanyou Chuan, who had studied with Master Xiaoyan together with the master, wrote to Yunqi when he was engraving the master's recorded sayings, recommending the master as the vajra (diamond being) of the present age.
正眼。乞作唱導語。一時賢士大夫問道者。指不勝屈。王侍郎宗沐問。夜來床頭。老鼠唧唧。說盡一部華嚴經。師云。貓兒突出時如何。王無語。師代云。走卻法師。留下講案。因頌曰。老鼠唧唧。華嚴歷歷。奇哉王侍郎。卻被畜生惑。貓兒突出畫堂前。床頭說法無訊息。無訊息。大方廣佛華嚴經。世主妙嚴品第一。朱居士鷺問。參禪唸佛。可用融通否。師曰。若然是兩物。用得融通著。左太嘗宗郢問。唸佛得悟否。師曰。返聞聞自性。性成無上道。又何疑返唸唸自性耶。虞光祿淳熙問。慧日入西院公案。師答曰。慧日自甘窮子。捨己從人。西院屈陷平民。將生就死。可惜五百僧。只解點著便行。曾無一二高臥不起。令慧日顯異惑眾。禍及兒孫。周侍郎汝登問。鳥窠吹布毛機緣。師答曰。諸惡莫作。眾善奉行。當下布毛滿地。何待拈吹。先大夫(錢應金注先生。爾時諱斗光。后更名道素)性豪邁。一見師。輒折節請益。師有開示語。先大夫呈偈。師稱善。囑曰。學道人。當息卻口頭三昧。而求實悟。又曰。楞嚴經最有次第。宜先看。先大夫嘗語承埏曰。新建而前吾師潛溪楚石。而後吾師蓮池。兩浙靈秀。盡萃於斯。一代儒釋。孰能過之。師從唸佛。得力立說。主東林凈土南山戒律。乃著彌陀疏鈔戒疏發隱二書。又編禪
【現代漢語翻譯】 現代漢語譯本： 正眼。請作開示引導之語。當時賢士大夫前來問道的人，數不勝數。王侍郎宗沐問：『夜裡在床頭，老鼠吱吱叫，說完了整部《華嚴經》。』 師父說：『貓兒突然出現時會怎麼樣？』 王侍郎無言以對。師父代答說：『走掉了法師，留下了講經的桌案。』 因此作偈頌道：『老鼠吱吱，華嚴歷歷。奇怪啊王侍郎，竟然被畜生迷惑。貓兒突然出現在畫堂前，床頭說法沒了訊息。沒了訊息。《大方廣佛華嚴經》，世主妙嚴品第一。』 朱居士鷺問：『參禪唸佛，可以融會貫通嗎？』 師父說：『如果它們是兩樣東西，怎麼能融會貫通呢？』 左太常宗郢問：『唸佛能夠開悟嗎？』 師父說：『反過來聽自己本性的聲音，本性成就無上的道，又何必懷疑反過來念自己的本性呢？』 虞光祿淳熙問：『慧日入西院公案』。師父回答說：『慧日（僧人名）自己甘願做窮人家的孩子，捨棄自己順從別人。西院（地名）屈身陷入平民之中，將要活下去卻面臨死亡。可惜五百僧人，只懂得點著頭就走，沒有一兩個能夠高臥不起，以致慧日顯現怪異迷惑眾人，禍及子孫。』 周侍郎汝登問：『鳥窠吹布毛的機緣』。師父回答說：『諸惡莫作，眾善奉行，當下布毛就已鋪滿大地，何必等待拈起吹散？』 先父（錢應金注先生。當時避諱叫斗光，後來改名為道素）性格豪邁，一見到師父，就立刻謙遜地請教。師父有所開示，先父呈上偈語，師父稱讚很好，囑咐說：『學道的人，應當停止口頭上的三昧，而追求真正的領悟。』 又說：『《楞嚴經》最有次第，應該先看。』 先父曾經對承埏說：『新建之前有我的老師潛溪楚石（元朝年號）(1279-1368)，之後有我的老師蓮池。兩浙的靈秀之氣，都匯聚於此。一代儒釋，誰能超過他們呢？』 師父從唸佛中得到力量並立說，主張東林凈土和南山戒律，於是著有《彌陀疏鈔》、《戒疏發隱》二書，又編纂禪。
【English Translation】 English version: Right Eye. Please offer guiding words of instruction. At that time, countless virtuous scholars and officials came to inquire. Vice Minister Wang Zongmu asked, 'At night, by my bedside, the mice squeak and squeak, reciting the entire Avatamsaka Sutra.' The Master said, 'What happens when the cat suddenly appears?' Vice Minister Wang was speechless. The Master answered on his behalf, 'The Dharma Master runs away, leaving behind the lecture table.' Therefore, he composed a verse: 'Mice squeak, Avatamsaka clear. Strange, Vice Minister Wang, actually deluded by animals. The cat suddenly appears before the painted hall, the Dharma talk by the bedside is gone without a trace. Gone without a trace. The Great Expansive Buddha Avatamsaka Sutra, Chapter One, Wondrous Adornments of World Rulers.' Layman Zhu Lu asked, 'Can Chan meditation and Buddha recitation be harmonized?' The Master said, 'If they are two different things, how can they be harmonized?' Left Vice Minister Zong Ying asked, 'Can one attain enlightenment through Buddha recitation?' The Master said, 'Turn inward and listen to the sound of your own nature. When your nature achieves the unsurpassed path, why doubt turning inward and reciting your own nature?' Guanglu Official Yu Chunxi asked about the 'Hui Ri Enters the West Courtyard' case. The Master replied, 'Hui Ri (name of a monk) willingly became a poor man's child, abandoning himself to follow others. The West Courtyard (place name) humbled itself among commoners, facing death while trying to live. It's a pity that the five hundred monks only knew how to nod and leave, without one or two who could lie down and not get up, causing Hui Ri to display strange phenomena and delude the masses, bringing misfortune to his descendants.' Vice Minister Zhou Rudeng asked about the 'Bird's Nest Blowing Cloth Fluff' opportunity. The Master replied, 'Do no evil, practice all good. At this very moment, the cloth fluff is already covering the ground. Why wait to pick it up and blow it away?' My late father (Note by Qian Yingjin: At that time, his taboo name was Douguang, later changed to Daosu) was of a bold and unrestrained character. Upon meeting the Master, he immediately humbly sought instruction. The Master gave some guidance, and my late father presented a verse. The Master praised it as good and instructed, 'Those who study the Way should cease the samadhi of mere words and seek true realization.' He also said, 'The Shurangama Sutra has the best order and should be read first.' My late father once said to Cheng Yan, 'Before the newly built, there was my teacher Qianxi Chushi (Yuan Dynasty)(1279-1368), and after, there is my teacher Lianchi. The spiritual essence of both Zhejiang provinces is gathered here. Who among the Confucian and Buddhist scholars of this generation can surpass them?' The Master gained strength from Buddha recitation and established his teachings, advocating the Pure Land of Donglin and the Vinaya of Nanshan. Thus, he wrote the 'Commentary on the Amitabha Sutra' and the 'Elucidation of the Vinaya Commentary,' and also compiled Chan.
關䇿進。蓋顯禪凈雙修。不出一心。師之化權微矣。嘗垂語曰。本朝第一流宗師。無過於楚石和尚。有西齋凈土詩一卷。彼自號禪人。而淺視凈土者。非也。乙卯夏六月晦日。師預設供別眾。七月己酉。示微疾。日當午。命扶西向坐。哆啝唸佛。端然而逝。世壽八十一。僧臘五十。塔全身於五雲山之麓。釋經輯古手著。凡三十餘種。總名云棲法匯。行世。從上諸祖單提正令。未必盡修萬行。若夫即萬行以彰一心。即塵勞而見佛性。昔惟永明。今惟云棲而已。師素誡眾。貴真修。勿顯異。故諸靈異不具載。上首弟子。鵝湖廣心。瓶匋廣印。拂水廣潤。暨廣寂。廣承。廣伸。廣德。大賢。大真。大掄。大獻以下。若而人蔘學。如壽昌慧經。雲門圓澄。雙徑圓信。博山大𫇣。凈名大蓮。三峰法藏等。並飲水知源者也。贊曰
維大雄氏分禪教律 云棲總持一門超出 單提六字旋乾轉坤 慈雲膚寸大地彌淪
達觀可禪師傳
秀水寓公高承埏述
師諱真可。字達觀。晚號紫柏學人。稱為紫柏尊者。吳江沈氏子。生五歲不語。有異僧過門。摩其頂。遂能言。志氣雄放。不可羈勒。嘉靖己未。年十七。仗劍欲游塞上。至蘇州天雨。宿虎丘僧舍。聞僧夜誦八十八佛名。遂解腰纏。請明晨設齋剃度。自是即脅
【現代漢語翻譯】 現代漢語譯本： 關䇿進言：蓋大師顯揚禪宗和凈土宗雙修，其宗旨不離一心。大師的教化權宜之法非常精妙。他曾經說過：『本朝（明朝）第一流的宗師，沒有超過楚石和尚的。』楚石和尚有《西齋凈土詩》一卷傳世。他自稱為禪人，但並非淺視凈土法門的人。乙卯年（明萬曆三年，1575年）夏六月最後一天，大師預先設供，與大眾告別。七月己酉日，大師略微示現疾病，正午時分，命人扶著他面朝西方坐好，張口唸佛，端然而逝。世壽八十一歲，僧臘五十年。全身舍利塔建於五雲山的山腳下。大師著書釋經輯古，總共有三十餘種，總名為《云棲法匯》，流傳於世。從前的諸位祖師單獨提倡正令，未必全部修行萬行。至於即萬行以彰顯一心，即塵勞而見佛性，過去只有永明延壽禪師，現在只有云棲祩宏大師而已。大師平時告誡大眾，貴在真修實證，不要顯露奇異之象。所以各種靈異之事沒有詳細記載。上首弟子有：鵝湖廣心、瓶匋廣印、拂水廣潤，以及廣寂、廣承、廣伸、廣德、大賢、大真、大掄、大獻等。前來參學的人，如壽昌慧經、雲門圓澄、雙徑圓信、博山大[yan4]、凈名大蓮、三峰法藏等，都是飲水思源的人。贊曰： 偉大的釋迦牟尼佛分禪宗、教宗、律宗， 云棲祩宏大師總持各宗，一門超出。 單單提倡六字洪名（南無阿彌陀佛），旋轉乾坤， 慈雲法雨哪怕只有一點點，也能瀰漫整個大地。
達觀可禪師傳
秀水寓公高承埏 撰述
大師名諱真可（Zhenke），字達觀（Daguan），晚年自號紫柏學人（Zibai Xue ren），被尊稱為紫柏尊者（Zibai Zunzhe）。是吳江沈氏之子。出生五歲不會說話，有異僧路過家門，摸了他的頭頂，於是就能說話了。志氣雄放，不可約束。嘉靖己未年（明嘉靖三十八年，1559年），十七歲時，拿著劍想要到邊塞遊歷，到達蘇州時遇到下雨，住在虎丘的僧舍里。聽到僧人晚上誦唸八十八佛名，於是解下腰間的纏腰，請求第二天早上設齋飯並剃度出家，從此精進修行。
【English Translation】 English version: Guan Ce commented: Master (Yunqi Zhuhong) manifested the dual cultivation of Chan (Zen) and Pure Land, with the principle not departing from the single mind. The Master's expedient methods of teaching were extremely subtle. He once said: 'The foremost master of this dynasty (Ming Dynasty) is none other than Venerable Chushi.' Venerable Chushi has a volume of 'West Studio Pure Land Poems' that has been passed down. He called himself a Chan practitioner, but he was not one who looked down upon the Pure Land Dharma. On the last day of the sixth month in the year Yimao (1575), the Master prepared offerings in advance to bid farewell to the assembly. On the day of Jiyou in the seventh month, the Master showed a slight illness. At noon, he instructed people to help him sit facing west, opened his mouth to recite the Buddha's name, and passed away peacefully. His lifespan was eighty-one years, and his monastic age was fifty years. His complete body stupa was built at the foot of Mount Wuyun. The Master wrote books explaining the scriptures and compiling ancient texts, totaling more than thirty kinds, collectively named 'Yunqi Dharma Collection,' which are circulated in the world. The previous patriarchs only advocated the correct decree, and did not necessarily cultivate all practices. As for manifesting the one mind through all practices, and seeing the Buddha-nature through worldly afflictions, in the past there was only Chan Master Yongming Yanshou, and now there is only Master Yunqi Zhuhong. The Master usually warned the assembly to value true cultivation and not to show strange phenomena. Therefore, various miraculous events are not recorded in detail. The leading disciples include: Ehu Guangxin, Pingtao Guangyin, Fushui Guangrun, as well as Guangji, Guangcheng, Guangshen, Guangde, Daxian, Dazhen, Dalun, Daxian, etc. Those who came to study, such as Shouchang Huijing, Yunmen Yuancheng, Shuangjing Yuanxin, Boshan Da[yan4], Jingming Dalian, Sanfeng Fazang, etc., were all people who knew the source when drinking water. Praise says: The great Shakyamuni Buddha divided Chan, Doctrine, and Discipline, Yunqi Zhuhong mastered all schools, surpassing them all in one. Simply advocating the six-character Hongming (Namo Amitabha), turning the universe, Even a little bit of the compassionate cloud Dharma rain can permeate the entire earth.
Biography of Chan Master Daguan Ke
Written by Gao Chengyan, a retired official from Xiushui
The Master's name was Zhenke, his style name was Daguan, and in his later years he called himself Zibai Xue ren, and was revered as Venerable Zibai Zunzhe. He was the son of the Shen family of Wujiang. He could not speak at the age of five. An unusual monk passed by his house and touched his head, and then he could speak. His ambition was bold and unrestrained. In the year Jiwei of Jiajing (1559), at the age of seventeen, he took a sword and wanted to travel to the borderlands. When he arrived in Suzhou, it rained, and he stayed in a monk's house in Tiger Hill. He heard the monks reciting the names of the Eighty-Eight Buddhas at night, so he untied the sash around his waist and asked to set up a vegetarian meal and be tonsured the next morning, and from then on he practiced diligently.
不至席矣。年二十。從講師受具戒。掩關於嘉善之景德寺。三年。遂行腳參知識。究明大事。聞僧誦張拙秀才偈云。斷除妄想重增病。趨向真如亦是邪。大疑之。一日齋次忽悟。乃曰。使吾在臨濟德山座下。一掌便醒。安用如何若何。自是凌鑠諸方。隆慶壬申。師同陸文定樹聲。參雲谷會公。扣擊華嚴宗旨。谷發揮四法界圓融之妙。師嘆爲未曾有。過匡山。窮相宗奧義。游五臺空巖中。老宿孤坐。師問。一念未生時如何。宿豎一指。又問。既生后如何。宿展兩手。師言下有契。萬曆癸酉。至京師參暹法師于張家灣。參理法師于千佛寺。參笑巖寶公于西方庵。末後乃至法通寺。參遍融貞公。融問。來此作么。曰習講。問習講作么。曰貫通經旨。代佛揚化。融曰。你當清凈說法。師曰。即今不惹一塵。融命褫師直裰。施旁僧曰。脫了一層。還一層。師心折之。遂留掛搭。觀其動履。冥啟多矣。未幾南還。適聊城。傅御史光宅。為吳縣令。其子利根。甚黠慧。搦二花問曰。是一是二。師曰。是一根。遽開手曰。此花是二。師何言一。師曰。我言其本。汝言其末。根遂作禮。旋至嘉興。見楞嚴寺久廢。乃屬陸莊簡光祖。馮祭酒夢禎。包副使檉芳。為外護。而委弟子密藏開公。鶴林蕖公。興復之。陸副使光祚。助建禪堂。先成。
師乃引錐刺臂血盈碗。書警語曰。若不究心坐禪。徒增業苦。如能護念。罵佛猶益真修。又念兩都大藏印造艱難。且卷帙繁重。更難於持行流通。遐方僻壤。有終不得聞佛法者。改刻梵筴。為方冊印行。輕便普使見聞。作金剛種子。遂創刻於五臺山。移于寂照庵。至今徑山貯板。楞嚴發經。俾大藏傳播薄海內外。皆師願力也。丙戌。訪憨山清公于東海牢山海印寺。心相印契。遂許生平。再入京師。復潭柘寺戒壇。時遍融貞公。已入滅。師為文哭之。有嗣德不嗣法語。乃繇三晉。歷關中。跨棧道。西遊峨嵋。禮普賢大士。順流下瞿塘。過荊襄。登太和。憩匡廬。重興歸宗古寺。過安慶。游皖公山。建佛光寺。北至房山石經洞。復晉靜琬法師塔院。感琬公所藏佛舍利放光。慈聖皇太后迎舍利。入大內。供三日。重藏石窟。神宗顯皇帝手書金剛經。汗下漬紙。疑當更易。遣內侍質師。師進偈曰。御汗一滴。萬世津樑。無窮法藏。從此放光。神宗大悅。慈聖皇太后聞師至。命近侍致齋供。賜紫伽黎。師遜謝。避暑上方山。適憨山清公入都。晤師于兜率院。師復偕至云居。禮石經。遂同住西郊園中。對談四十晝夜。目不交睫。時萬曆壬辰。秋七月也。師既與憨山約。往浚曹溪。以通法脈。癸巳歲。先至匡山待之。越二年。乙未。
聞憨山以弘法罹難。嘆曰。法門無人矣。即往探曹溪。禮法供戒。靈通侍者。飲酒吊故。檀越陳亞仙。有詩偈法語。將行赴京師救憨山。適知其謫戍雷陽。遂待于江滸。仲冬相見於下關旅泊庵。執憨山手曰。公不生還。吾不有生日。憨山再三慰解之。瀕別。師囑曰。吾他日即先公死。後事屬公。歲庚子。南康知府吳寶秀。浙江樂清人也。有善政。以礦稅被逮。其夫人哀憤。投繯死。師在匡山聞之曰。閹人橫行至此。世道不可為矣。乃決䇿入京。師謂人曰。憨山不歸。我為法一大負。礦稅不止。我救世一大負。傳燈錄未續。我慧命一大負。舍此一具骨。釋此三負。不復走王舍城矣。越二年。壬寅。師于赭山。會延慶寺。忽自題其像曰。這個阿師。心直口快。走遍天下。圓中自在。癸卯九月。為預祝蓮池宏公明年七十偈。冬十月。妖書事起。震動中外。忌者乘之。劾師下司寇獄。及鞫訊。師但以三大負對。絕無他辭。時曹御史學程。在請室。傾心問道。有圓中語錄。先大夫(錢應金注先生。爾時諱斗光。后更名道素)計偕至。特進謁請室。見其深慈定力。慇勤接引。謂有神光斷臂之風。適有欲死師者。師曰。世法如此。久住何為。臘月戊戌。索浴罷。端坐說偈。微笑而逝。世壽六十一。僧臘四十五。越十三年。丙辰冬。憨
【現代漢語翻譯】 聽說憨山大師因為弘揚佛法而遭遇災難，（湛然）嘆息道：『佛門沒有人了嗎！』於是前往曹溪（今廣東韶關南華寺），禮拜佛法，接受戒律。靈通侍者用酒來祭奠故人。檀越陳亞仙留下了詩偈法語。（湛然）準備前往京師營救憨山大師，恰好得知他被貶謫到雷陽（今湖南耒陽），於是在江邊等候。在仲冬時節于下關（今南京下關區）的旅泊庵相見，握著憨山大師的手說：『您不能生還，我就不過生日。』憨山大師再三安慰勸解他。臨別時，（湛然）囑咐說：『我將來會先您而死，後事就託付給您了。』 庚子年（1600年），南康知府吳寶秀，是浙江樂清人，很有政績，因為礦稅而被逮捕，他的夫人悲憤之下，上吊自殺。（湛然）在匡山（今江西廬山）聽到這件事後說：『宦官橫行到這種地步，世道已經無法匡正了！』於是決定入京。（湛然）對人說：『憨山大師不能回來，我辜負佛法太大了；礦稅不能停止，我辜負世人太大了；《傳燈錄》沒有續寫，我辜負慧命太大了。捨棄這具臭骨頭，來解除這三大辜負，不再像過去那樣到處遊走了。』 過了兩年，壬寅年（1602年），（湛然）在赭山（今安徽蕪湖市），會見了延慶寺的僧人，忽然自己題寫自己的畫像說：『這個阿師，心直口快，走遍天下，圓融自在。』癸卯年（1603年）九月，爲了預祝蓮池大師（云棲株宏）明年七十歲生日而作偈。冬十月，妖書事件發生，震驚朝野，忌恨（湛然）的人趁機彈劾他，（湛然）被關進刑部監獄。在審訊時，（湛然）只以三大辜負來回答，沒有其他辯解。當時曹御史學程在請室（監獄），傾心向（湛然）問道，留下了《圓中語錄》。先父（錢應金注先生。爾時諱斗光。后更名道素）參加會試來到京城，特地前往請室拜謁，看到（湛然）深厚的慈悲和定力，慇勤地接引，說他有神光斷臂的風範。恰好有人想要害死（湛然），（湛然）說：『世間的法則就是這樣，長久住世有什麼意義呢？』臘月戊戌日，沐浴完畢，端坐著說偈，微笑而逝，世壽六十一歲，僧臘四十五年。 過了十三年，丙辰年（1616年）冬天，憨山大師（德清）
【English Translation】 Hearing that Hanshan (Deqing) Master suffered hardship for propagating the Dharma, (Zhanran) sighed, 'Is there no one left in the Buddhist community!' Then he went to Caoxi (now Nanhua Temple in Shaoguan, Guangdong), to pay homage to the Dharma and receive precepts. The attendant Lingtong used wine to commemorate the deceased. The benefactor Chen Yaxian left behind poems, verses, and Dharma sayings. (Zhanran) prepared to go to the capital to rescue Hanshan Master, but learned that he had been demoted to Leiyang (now Leiyang, Hunan), so he waited by the river. In mid-winter, they met at the Lubo Hermitage in Xiaguan (now Xiaguan District, Nanjing), holding Hanshan Master's hand and saying, 'If you cannot return alive, I will not celebrate my birthday.' Hanshan Master repeatedly comforted and persuaded him. Before parting, (Zhanran) instructed, 'I will die before you in the future, and I entrust the affairs after my death to you.' In the year Gengzi (1600), Wu Baoxiu, the prefect of Nankang, who was from Yueqing, Zhejiang, and had achieved great political accomplishments, was arrested because of the mining tax. His wife, in grief and indignation, hanged herself. Hearing about this in Kuangshan (now Mount Lu, Jiangxi), (Zhanran) said, 'Eunuchs are running rampant to this extent, the world is beyond redemption!' So he decided to go to the capital. (Zhanran) said to people, 'If Hanshan Master cannot return, I will have greatly failed the Dharma; if the mining tax cannot be stopped, I will have greatly failed the people; if the Transmission of the Lamp Record is not continued, I will have greatly failed the wisdom-life. I will give up this stinking skeleton to resolve these three failures, and no longer wander around like before.' Two years later, in the year Renyin (1602), (Zhanran) met with the monks of Yanqing Temple on Zhesan Mountain (now Wuhu, Anhui), and suddenly inscribed his own portrait, saying, 'This teacher, straightforward and outspoken, has traveled all over the world, perfectly free and at ease.' In the ninth month of the year Guimao (1603), he composed a verse to pre-celebrate the seventieth birthday of Master Lianchi (Yunqi Zhuhong) next year. In the tenth month of winter, the seditious book incident occurred, shocking the court and the public. Those who resented (Zhanran) took the opportunity to impeach him, and (Zhanran) was imprisoned in the Ministry of Justice. During the interrogation, (Zhanran) only responded with the three great failures, without any other defense. At that time, Censor Cao Xuecheng was in the prison, sincerely asking (Zhanran) about the Dharma, leaving behind the 'Records of Yuancheng'. My late father (Qian Yingjin noted that the gentleman, whose name was Douguang at that time, later changed to Daosu) came to the capital to participate in the provincial examination, and specially went to the prison to pay his respects, seeing (Zhanran)'s deep compassion and samadhi, and warmly receiving him, saying that he had the demeanor of Shenguang cutting off his arm. Just as someone wanted to kill (Zhanran), (Zhanran) said, 'The laws of the world are like this, what is the point of living long?' On the Wuxu day of the twelfth month, after bathing, he sat upright and recited a verse, passed away with a smile, at the age of sixty-one, with forty-five years as a monk. Thirteen years later, in the winter of the year Bingchen (1616), Hanshan Master (Deqing)
山清公至徑山。為師舉龕荼毗。肉身儼然。舍利無算。塔于徑山之文殊臺。有紫柏集。行世。師氣雄體豐。面嚴冷心。乃最慈戒律。精嚴見地。直截穩密。足可遠追臨濟。近接楚石。從毗舍浮佛半偈悟徹。親切示人。居恒義重君親。入佛殿見萬歲牌。必致敬。閱大統歷。加額后覽。偶讀長沙志。見忠臣李芾殉城事。淚直迸灑。視侍者自若。師訶曰。當推墮汝于崖下。其天性若此。所至護持正法。摧伏魔外。入室弟子甚多。而宰官居士尤眾。先後興復十五古剎。所刻大藏外。訪求古尊宿語錄。及經論註疏。梓行者凡若干種。贊曰
巍巍紫柏法門荊聶 抉面屠腸斬頭瀝血 創方冊藏顯直指禪 閃電不絕孤雲自還
憨山清禪師傳
秀水寓公高承埏述
師諱德清。字澄印。別號憨山。全椒蔡氏子。七歲見叔母生子。又見叔死。即抱生死去來之疑。年十二。禮南京大報恩寺西林寧公為師。趙文肅貞吉。見之曰。此子當爲人天師也。嘉興雲谷會公。得法於法舟濟禪師。與冬溪澤公齊名。嘉靖甲子。往來棲霞報恩。每示學人曰。古人終日吃飯。不嚼粒米。終日行路。不踏寸地。如是用心。方有少分相應。師執侍甚勤。谷開示出世參禪悟明心地之妙。師即請西林披剃。盡焚所習外學。偕雪浪恩公。並事無
【現代漢語翻譯】 現代漢語譯本： 山清公到徑山，為憨山清禪師舉龕荼毗（佛教術語，指火葬）。火化后，肉身依然完好，舍利（佛教聖物，指高僧火化後遺留的結晶體）數量極多。舍利塔建在徑山的文殊臺上。有《紫柏集》流傳於世。憨山清禪師氣概雄偉，體態豐滿，面容嚴肅冷峻，內心卻極為慈悲，戒律精嚴，見地直接穩妥，足以遠追臨濟宗風，近接楚石梵琦禪師。他從毗舍浮佛（過去七佛之一）的半偈中悟徹真理，親切地向人們開示。平時非常重視君臣父子之義，進入佛殿見到萬歲牌（皇帝的牌位），必定恭敬致禮。閱讀《大統歷》（明代曆法），必定先加額致敬再看。偶然讀到《長沙志》，見到忠臣李芾（南宋抗元將領）殉城的事蹟，眼淚止不住地流下來。看到侍者神色如常，憨山清禪師呵斥說：『應當把你推下山崖！』他的天性就是這樣。所到之處，都護持正法，摧伏邪魔外道。入室弟子非常多，其中做官的和在家信士尤其多。先後興復了十五座古寺。除了刊刻大藏經外，還訪求古代尊宿的語錄以及經論註疏，刊印發行的種類很多。讚頌說： 巍峨的紫柏（真可禪師，別號紫柏）法門如同荊棘叢生，難以進入， 要下定決心，如同抉出眼珠、剖開肚子、砍掉頭顱、瀝盡鮮血一般。 他開創了方冊大藏經，彰顯了直指人心的禪法， 他的思想如同閃電般劃破長空，卻又像孤雲般自在飄還。 《憨山清禪師傳》 秀水寓公高承埏（明代文人） 撰述 憨山清禪師，法名德清，字澄印，別號憨山。是全椒（今安徽省全椒縣）蔡氏的兒子。七歲時，看到叔母生孩子，又看到叔叔去世，心中便產生了對生死去來的疑問。十二歲時，拜南京大報恩寺的西林寧公為師。趙文肅（趙貞吉，明朝大臣）見到他后說：『這個孩子將來必定會成為人天導師。』嘉興（今浙江省嘉興市）的雲谷會公，得法於法舟濟禪師，與冬溪澤公齊名。嘉靖甲子年（1564年），往來於棲霞山和報恩寺之間，經常開示學人說：『古人終日吃飯，卻不曾嚼過一粒米；終日走路，卻不曾踏過一寸土地。』如果能這樣用心，才能稍微有所相應。憨山清禪師侍奉雲谷會公非常勤勉。雲谷會公開示他出世參禪，悟明心地的妙法。憨山清禪師隨即請求西林寧公為他剃度，焚燒了所有學習過的外道學問，與雪浪恩公一起，侍奉雲谷會公。
【English Translation】 English version: Shanqing Gong visited Jingshan. He held a cremation ceremony for Master Hanshan Qing. The physical body remained intact, and there were countless śarīra (Buddhist relics, crystalline masses found among the cremated remains of a Buddhist spiritual master). The stupa (a mound-like or hemispherical structure containing relics) was built on the Manjusri Platform at Jingshan. There is a collection of his works, The Collection of Zibo, circulating in the world. Master Hanshan Qing was majestic in spirit and full in stature, with a stern and cold face, but a most compassionate heart. He was strict in observing the precepts, and his understanding was direct and steady. He could be said to have followed the Linji (Rinzai) school from afar and approached Master Chushi (Chushi Fanqi) closely. He attained complete enlightenment from half a verse of Buddha Vipaśyin (one of the Seven Buddhas of Antiquity) and kindly instructed people. He usually valued the relationship between ruler and subject, father and son. When he entered the Buddha hall and saw the 'Long Live' tablet (a tablet for the emperor), he would pay his respects. When reading the Datongli (the calendar of the Ming Dynasty), he would first pay respect before reading it. Once, when reading the Changsha Zhi (Records of Changsha), he saw the story of the loyal minister Li Fu (a Southern Song Dynasty general who died defending the city) sacrificing himself for the city, and tears streamed down his face. Seeing that the attendant looked as usual, Master Hanshan scolded him, saying, 'I should push you off the cliff!' His nature was like this. Wherever he went, he upheld the Dharma and subdued demons and heretics. He had many disciples, especially officials and lay Buddhists. He successively restored fifteen ancient temples. In addition to engraving the Tripiṭaka (the complete collection of Buddhist texts), he also sought out the sayings of ancient venerable masters and commentaries on scriptures and treatises, and published many kinds of them. A eulogy says: The towering Zibo (Master Zhen Ke, also known as Zibo) Dharma gate is like a thorny thicket, difficult to enter, You must be determined, like gouging out your eyes, splitting open your stomach, cutting off your head, and draining your blood. He created the Fangce Tripiṭaka, revealing the direct pointing of Chan (Zen) practice, His thought is like lightning flashing across the sky, yet like a solitary cloud freely returning. Biography of Chan Master Hanshan Qing Written by Gao Chengyan (a Ming Dynasty scholar) of Xiushui Chan Master Hanshan Qing, whose Dharma name was Deqing, courtesy name Chengyin, and alias Hanshan, was the son of the Cai family of Quanjiao (now Quanjiao County, Anhui Province). At the age of seven, he saw his aunt give birth to a child and also saw his uncle die, and he immediately had doubts about the coming and going of life and death. At the age of twelve, he took Xilin Ninggong of Nanjing Dabaoen Temple as his teacher. Zhao Wensu (Zhao Zhenji, a minister of the Ming Dynasty) saw him and said, 'This child will surely become a teacher of humans and gods.' Yun Gu Hui Gong of Jiaxing (now Jiaxing City, Zhejiang Province), who obtained the Dharma from Chan Master Fazhou Ji, was as famous as Dongxi Ze Gong. In the Jiajing 甲子 year (1564), he traveled between Qixia Mountain and Baoen Temple, often instructing students, saying, 'The ancients ate all day long, but never chewed a grain of rice; they walked all day long, but never stepped on an inch of land.' If you can use your mind in this way, you can have a little corresponding. Chan Master Hanshan Qing served Yun Gu Hui Gong very diligently. Yun Gu Hui Gong instructed him on the wonderful method of transcending the world to practice Chan and realizing the mind-ground. Chan Master Hanshan Qing then asked Xilin Ninggong to shave his head, burned all the heterodox learning he had studied, and together with Xuelang Engong, served Yun Gu Hui Gong.
極湛公。受具戒。聽講華嚴玄談。有省因。以澄印為字。歲乙丑。雲谷集五十三人。結坐禪期。于大天界寺。力拔師入眾。同參谷指示。向上一路。教以唸佛審實話頭。從此參究。一念不移。隆慶己巳。住靜金山二載。辛未。始辭谷北遊。谷曰。古人行腳。單為求明。己躬下事。爾當思將何以見父母師友。慎勿虛費草鞋錢也。壬申。至京師投宿河漕遺教寺。往西山從摩訶庵忠法師。聽妙宗鈔。又聽法華唯識。詣安法師。為說因明三支比量。參遍融貞公求指示。融無語。惟張目直視。參笑巖寶公。巖問。何方來。曰南方來。巖曰。記得來時路否。曰一過便休。巖曰。子卻來處分明。師便作禮。萬曆癸酉。游盤山。至千像峰石室。見不語僧。遂與度夏。明年偕妙峰登公。請大藏。歸山陰王府。入少林禮初祖。結冬。邸中閱物不遷論。至梵志出家。頓了旋嵐偃岳之旨。於是生死去來之疑冰釋。作偈曰。死生晝夜。水流花謝。今日乃知。鼻孔向下。伏牛山法光禪師。贈以偈。且曰。要公不捉死𧉮耳。乙亥。至北五臺。禮文殊大士。大方廣公。厚禮之。尋結茅五臺峰下之龍門。匡山黃龍潭釋徹空至。同居半載。參鳳林寺二虎胤公。虎甚器重。丙子。蓮池宏公。復游五臺。與師語契。為留旬日。丁丑。見南嶽發願文。刺血書華嚴經
。辛巳仲冬。慈聖皇太后。為神廟。建祈儲道場於五臺山大塔院寺。期百有二十日。師與妙峰主其事。壬午八月。光廟誕生。師與妙庵禎公。結隱太行山障石巖。至京西中峰寺。重刻中峰廣錄。結冬水齋于石室。癸未春。即遁居東海之牢山。豁悟楞嚴觀境。因恢復那羅延窟道場。始易號憨山。慈聖再徴。不得。甲申。乃得其所在。輒賜內帑。師仿古矯詔賑饑事。以賑山東饑民。丙戌。慈聖頒藏經于東海布金造寺。賜額海印。達觀可公訪之。盤桓二旬。丁亥。殿宇工竣。始開堂。為眾說戒。己丑。請藏至南京報恩寺。感寶塔放光。為二親營生壙。壬辰七月。訪達觀可公于京師。對談四十晝夜。偕過石經山。禮釋迦文佛舍利。禮石經于雷音寺。禮琬公塔院。癸巳。山東又饑。師以山中所儲齋供。盡分贍邊山四社之民。甲午冬。說戒于京師大慈壽寺。歲乙未。方士流言。侵攘。逮赴詔獄。按驗無實。坐以私創寺院戍雷州衛。達觀可公。欲白其枉。師止之。為作逐客說贈師。而別道出江西。鄒忠介元標。迎至鐵佛庵。與師一言投機。頓翻前案。丙申春。入曹溪禮六祖。乃抵戍所寓城西古寺坡公亭。雷州饑癘。師掩骼埋胔。以萬計乃建盂蘭會。說幽冥戒。天大雨。癘隨止。未幾建化城庵于電白縣西苦藤嶺。施茶濟眾。戊戌。修曹
【現代漢語翻譯】 現代漢語譯本：辛巳年（1641年）仲冬，慈聖皇太后爲了神廟，在五臺山大塔院寺建立祈儲道場，為期一百二十天。憨山大師與妙峰法師主持此事。壬午年（1642年）八月，光廟誕生。憨山大師與妙庵禎公，一同隱居於太行山障石巖。之後前往京西中峰寺，重新刊刻中峰廣錄。在石室結冬水齋。癸未年（1643年）春，便遁居到東海的牢山。豁然開悟《楞嚴經》的觀境，因此恢復那羅延窟道場，開始改號為憨山。慈聖皇太后再次徵召，沒有找到。甲申年（1644年），才得知他的所在，於是賜予內帑。憨山大師效仿古代矯詔賑濟饑荒的事例，用來賑濟山東的饑民。丙戌年（1646年），慈聖皇太后頒賜藏經于東海布金寺造寺，賜額「海印」。達觀可公前去拜訪他，盤桓了二十天。丁亥年（1647年），殿宇工程竣工，開始開堂，為大眾說戒。己丑年（1649年），迎請藏經至南京報恩寺，感應到寶塔放光。為父母營建生壙。壬辰年（1652年）七月，在京師拜訪達觀可公，對談了四十個晝夜。一同前往石經山，禮拜釋迦文佛舍利，在雷音寺禮拜石經，禮拜琬公塔院。癸巳年（1653年），山東再次發生饑荒，憨山大師將山中所儲存的齋供，全部分給邊山四社的百姓。甲午年（1654年）冬，在北京大慈壽寺說戒。乙未年（1655年），方士散佈流言，侵擾。被逮捕到詔獄，按驗沒有實據，被判處以私自建立寺院的罪名，戍守雷州衛。達觀可公想要為他辯白冤屈，憨山大師制止了他，為他作《逐客說》贈送給他，然後從別的道路出江西。鄒忠介元標，迎接他到鐵佛庵，與憨山大師一見如故，立刻推翻了之前的判決。丙申年（1656年）春，進入曹溪禮拜六祖慧能，於是抵達戍所，居住在城西古寺坡公亭。雷州發生饑荒和瘟疫，憨山大師掩埋暴露的屍骨，以萬為單位，於是建立盂蘭盆會，說幽冥戒。天降大雨，瘟疫隨即停止。不久在電白縣西邊的苦藤嶺建立化城庵，施茶濟助眾人。戊戌年（1658年），修繕曹 溪
【English Translation】 English version: In the mid-winter of Xin Si year (1641), Empress Dowager Cisheng established a prayer ceremony for the imperial heir at the Great Pagoda Temple on Mount Wutai, lasting for one hundred and twenty days. Master Hanshan and Dharma Master Miaofeng were in charge of this event. In the eighth month of Ren Wu year (1642), Emperor Guang was born. Master Hanshan and Venerable Miao'an Zhen jointly secluded themselves in Zhangshi Rock in the Taihang Mountains. Later, they went to Zhongfeng Temple in western Beijing to re-engrave the Extensive Records of Zhongfeng. They established the Winter Water Retreat in a stone chamber. In the spring of Gui Wei year (1643), he retreated to Laoshan Mountain in the East Sea. He had a sudden enlightenment of the contemplative realm of the Surangama Sutra, and thus restored the Narayana Cave monastery, beginning to change his name to Hanshan. Empress Dowager Cisheng summoned him again, but could not find him. In Jia Shen year (1644), they finally learned of his whereabouts, and thus bestowed upon him imperial funds. Master Hanshan imitated the ancient practice of falsely claiming imperial orders to relieve famine, using it to relieve the famine-stricken people of Shandong. In Bing Xu year (1646), Empress Dowager Cisheng bestowed the Tripitaka to the Bujin Temple in the East Sea to build a temple, granting the name 'Sea Seal'. Dharma Master Daguan Ke visited him, staying for twenty days. In Ding Hai year (1647), the construction of the halls was completed, and he began to give precepts to the assembly. In Ji Chou year (1649), he invited the Tripitaka to Nanjing Bao'en Temple, sensing the pagoda emitting light. He built a living tomb for his parents. In the seventh month of Ren Chen year (1652), he visited Dharma Master Daguan Ke in the capital, engaging in conversation for forty days and nights. Together they went to Stone Sutra Mountain, paying homage to the relics of Sakyamuni Buddha, paying homage to the stone sutras at Leiyin Temple, and paying homage to the stupa courtyard of Wan Gong. In Gui Si year (1653), Shandong experienced another famine, and Master Hanshan distributed all the stored provisions from the mountain to the people of the four communities of Bian Mountain. In the winter of Jia Wu year (1654), he gave precepts at Daci Shou Temple in the capital. In the year Yi Wei (1655), alchemists spread rumors, causing disturbances. He was arrested and taken to the imperial prison, but after investigation, there was no evidence, and he was sentenced to exile in Leizhou Guard for privately establishing a monastery. Dharma Master Daguan Ke wanted to defend his innocence, but Master Hanshan stopped him, writing 'A Discourse on Expulsion' to give to him, and then left Jiangxi by another route. Zou Zhongjie Yuanbiao welcomed him to the Iron Buddha Temple, and upon meeting Master Hanshan, they immediately overturned the previous verdict. In the spring of Bing Shen year (1656), he entered Caoxi to pay homage to the Sixth Patriarch Huineng, and then arrived at the garrison, residing at the Gongting Pavilion on Gusi Slope west of the city. Leizhou experienced famine and plague, and Master Hanshan buried exposed corpses, numbering in the tens of thousands, and then established the Ullambana Assembly, giving precepts for the netherworld. There was heavy rain, and the plague ceased. Soon after, he built Huacheng Hermitage on Kuteng Ridge west of Dianbai County, providing tea to help the masses. In Wu Xu year (1658), he repaired Cao Creek
溪通志。成構禪室于壁壘間。仿大慧冠巾說法。歲庚子。始住錫曹溪。為靈通侍者授戒。歸侵田。斥僦舍。屠門酒肆。蔚為寶坊。緇白坌集。攝折互用。大鑒之道。勃焉中興。乙巳。渡瓊海。訪蘇東坡桄榔庵白龍泉。求覺范禪師遺蹟不可得。為之慨然。修五羊青門長春庵。作曹溪廨院。為六祖辦供。冬十一月。熹廟誕生。恩詔開伍。癸丑。度嶺至湖東。修衡州曇華精舍。游德山禮祖。甲寅夏。慈聖皇太后賓天。詔至。師返僧服。乙卯。禮南嶽。直登祝融峰。旋游九疑山。過冬于愚溪。丙辰。為花葯寺僧續法系。過梅雪堂。吊遜庵。至武昌。禮大佛。游九峰。禮無念有公塔。至潯陽。游東林。有懷古詩。登匡廬。吊徹空。避暑金竹坪。游歸宗寺。登金輪峰。禮舍利塔。至黃梅。禮四祖五祖塔。游浮江。截江登九華。禮地藏。遂東遊浙江。會葬達觀可公于徑山。吊蓮池宏公于云棲。各為塔上之銘。先大夫(錢應金。注高先生。諱道素)自云棲歸。謂承埏曰。小子識之。憨公師友死生之誼。便非流輩所及。豈俟弘法利生。始見宗門龍象耶。王邑宰在公。語師曰。昨覽楞嚴經八遍覺。與昔時眼界不同。師曰。不要熱忙。只管看來看去和經。都不見了。始得赴凈慈寺宗鏡堂。說大戒。名宿雲集。游靈隱三竺西山。讚揚放生三池。
【現代漢語翻譯】 現代漢語譯本： 《溪通志》記載，他在壁壘間建成了禪室，模仿大慧禪師戴著頭巾說法的樣子。庚子年（1600年）開始在曹溪居住，為靈通侍者授戒。他收回被侵佔的田地，清理被用作客棧的場所，將屠宰場和酒館改造成莊嚴的寺廟。僧人和俗人紛紛聚集，攝受和折服的方法交替使用，大鑒慧能（六祖慧能）的禪宗道場因此勃然中興。乙巳年（1605年），他渡過瓊州海峽，拜訪蘇東坡在桄榔庵和白龍泉的遺蹟，但未能找到覺范禪師的軌跡，為此感到慨嘆。他修復了廣州五羊城的青門長春庵，作為曹溪的廨院，為六祖慧能準備供奉。冬季十一月，熹廟（明熹宗朱由校）誕生，朝廷頒佈恩詔，允許開設僧侶名額。癸丑年（1613年），他翻越山嶺到達湖東，修復了衡州曇華精舍，遊覽了德山並禮拜了祖師。甲寅年（1614年）夏天，慈聖皇太后駕崩，詔書傳到，他換回僧服。乙卯年（1615年），他朝拜南嶽，直接登上祝融峰，隨後遊覽了九疑山，在愚溪過冬。丙辰年（1616年），他為花葯寺的僧人延續法脈，路過梅雪堂，憑弔遜庵。到達武昌后，他禮拜大佛，遊覽九峰，禮拜無念有公塔。到達潯陽后，他遊覽東林寺，寫下了懷古詩。登上匡廬山，憑弔徹空禪師，在金竹坪避暑，遊覽歸宗寺，登上金輪峰，禮拜舍利塔。到達黃梅后，他禮拜四祖道信和五祖弘忍的塔，遊覽浮江。橫渡長江登上九華山，禮拜地藏菩薩。隨後向東遊覽浙江，在徑山參加了達觀可公的葬禮，在云棲憑弔蓮池宏公，並分別為他們的塔撰寫了銘文。先大夫錢應金（高先生，名道素）從云棲回來后，對承埏說：『你小子要記住，憨山大師和朋友之間生死不渝的情誼，不是一般人能達到的。難道要等到他弘揚佛法、利益眾生，才能看出他是宗門中的龍像嗎？』王邑宰在公對憨山大師說：『昨天我讀了《楞嚴經》八遍，感覺和以前的眼界不同了。』憨山大師說：『不要著急，只管看來看去，這樣就只看到經，而看不到自己了。』之後他前往凈慈寺宗鏡堂，宣講大戒，許多名僧都聚集在那裡。他還遊覽了靈隱寺、三竺寺和西山，讚揚了放生池。
【English Translation】 English version: The 'Xi Tong Zhi' records that he built a Chan (Zen) chamber within the fortifications, imitating Dahui's (Da Hui, a famous Chan master) style of lecturing while wearing a headscarf. In the year Gengzi (1600), he began residing at Caoxi (Cao Xi, the location of Nanhua Temple, the Sixth Patriarch's temple), and administered precepts to the attendant Lingtong. He reclaimed encroached fields, cleared out lodging houses, and transformed butcher shops and taverns into magnificent monasteries. Monks and laypeople gathered in droves, using both methods of embracing and subduing. The way of Dajian (Da Jian, referring to Huineng, the Sixth Patriarch) thus experienced a vigorous revival. In the year Yisi (1605), he crossed the Qiongzhou Strait, visited Su Dongpo's (Su Dongpo, a famous poet and scholar) relics at the Guanglang Hermitage and White Dragon Spring, but could not find traces of Chan Master Juefan, which he lamented. He repaired the Changchun Hermitage at Qingmen in Guangzhou, using it as a residence for Caoxi, and prepared offerings for the Sixth Patriarch Huineng. In the eleventh month of winter, Emperor Xi (Emperor Xizong of Ming Dynasty, Zhu Youxiao) was born, and the court issued an imperial decree allowing the opening of monk quotas. In the year Guichou (1613), he crossed the mountains to Hudong, repaired the Tanhua Retreat in Hengzhou, visited Mount De and paid respects to the patriarch. In the summer of the year Jiayin (1614), Empress Dowager Cisheng passed away, and upon receiving the imperial edict, he changed back into monastic robes. In the year Yimao (1615), he paid homage to Mount Nanyue, directly ascending the Zhurong Peak, and then toured Mount Jiuyi, spending the winter at Yuxi. In the year Bingchen (1616), he continued the Dharma lineage for the monks of Huayao Temple, passed by Meixuetang, and mourned Xuan'an. After arriving in Wuchang, he paid homage to the Great Buddha, toured the Nine Peaks, and paid respects to the Pagoda of Yougong of Wunian. After arriving in Xunyang, he toured Donglin Temple and wrote poems expressing his nostalgia. He ascended Mount Kuanglu, mourned Chan Master Chekong, spent the summer at Jinzhuping, toured Guizong Temple, ascended Jinlun Peak, and paid homage to the Relic Pagoda. After arriving in Huangmei, he paid homage to the pagodas of the Fourth Patriarch Daoxin and the Fifth Patriarch Hongren, and toured Fujiang. He crossed the Yangtze River and ascended Mount Jiuhua, paying homage to Ksitigarbha Bodhisattva. Then he traveled east to Zhejiang, attended the funeral of Daguan Kegong at Jingshan, and mourned Lianchi Honggong at Yunqi, writing inscriptions for their pagodas respectively. My late father, Qian Yingjin (Mr. Gao, named Daosu), upon returning from Yunqi, said to Chengqian: 'You boy should remember this, the friendship between Master Hanshan and his friends, unwavering in life and death, is beyond the reach of ordinary people. Must we wait until he propagates the Dharma and benefits sentient beings to see that he is a dragon and elephant of the Chan school?' Magistrate Wang Yizai said to Master Hanshan: 'Yesterday I read the 'Surangama Sutra' eight times and felt that my perspective was different from before.' Master Hanshan said: 'Don't be in a hurry, just keep reading and reading, and you will only see the sutra and not yourself.' Later, he went to the Zongjing Hall of Jingci Temple to preach the Great Precepts, and many eminent monks gathered there. He also toured Lingyin Temple, the Three Tianzhu Temples, and the West Mountain, praising the three ponds for releasing life.
過嘉興棲真寺。埽雲谷會公塔。為傳以表之。赴齋楞嚴東塔金明三剎。瞻禮者數千人。至吳門。游諸名勝。諸大老問道于觀音山。復迎至虞山拂水。為三山緇白。說戒于京口大徹堂。丁巳。返廬山建法雲寺。於五乳峰下。效遠公六時刻漏。專修凈業。天啟壬戌。覆住曹溪。癸亥十月十一日。示微疾。沐浴焚香。集眾告別。顧曰。今日截斷葛藤。端坐而逝。世壽七十八。僧臘六十。自夢遊集外。有經論註解二十餘種。行世。師氣宇軒舉。士大夫有志節者。多與之遊。張文端位曰。人知憨師為大善知識耳。不知有社稷功也。達觀可公曰。曹溪肉祖。所現邇來。曹源涸矣。藉憨師以謫戍。為波瀾。而曹源復活。為題康僧會尊者像寄之。有康祖來吳憨公謫粵語。其推重如此。今上皇帝。御贊師像云。這老和尚。何等行狀。撐持法門。已作棟樑。受天子之鉗錘。為佛祖之標榜。后署御名。供大內九蓮菩薩院中。先是乙丑歲。龕歸廬山五乳峰法雲寺塔而藏焉。崇禎癸未。粵人復奉其龕。歸曹溪。歷年二十。端坐如生。遂金漆涂體升座。與六祖肉身相望。就天峙岡舊塔院地供養。名曰憨山院。去南華寺半里許。師每謂。萬曆間。五大師際會一時。雖體用不同。理事各別。其所以扶樹宗教。未嘗不同途合轍。爰作三銘二傳。以備僧史。
三銘者。蓮池宏公。達觀可公。暨壽昌無明經公。二傳則妙峰雪浪也。其上首弟子。知微善。若惺炯。修六逸。智海岸。悟心融。顓愚衡。夜臺某。雪嶺峻等數十人。不具載。師嘗示雪嶺峻曰。學道人。第一要骨氣剛。次要識量大。次要生死心切。嗚呼師生平。亦盡此三言矣。贊曰
西林抽條柳巷脫木 終返曹溪如雲赴谷 機緣桴應文句鐘鳴 全身說法不假三生
雪嶠信禪師傳(附)
前進士槜李遺老 高承埏 纂
師諱圓信。字雪嶠。一字雪庭。浙江鄞人也。朱姓。早失父母。稍長。聞彌蛇經言水鳥樹林皆唸佛法僧。忽心動。萬曆己亥。舍俗出家。截髮上天臺。自號不空。臥古祠。乞食者二年。無有入處。一日逢靜主妙禎。因參他心通僧勘少林僧三天竺來公案。忽前後際斷。說偈曰。石貼背脊骨。翻身脅肋骨。子細思量來。動也動不得。復喝曰。張三殺人。李四償命。自此遂能作偈。欲返天臺。尋人印證。正出雲門普濟寺。舉頭見古云門三字。乃大悟。作偈曰。一上天臺云更深。腳根踏斷草鞋繩。比丘五百無蹤影。見得他時打斷筋。向人索紙筆書之。自此遂能書畫。高涂大抹。一洗前人印板法蔬。筍氣而出。以奇秀旋。結茅武康之雙髻峰。至龍池。參幻有傳禪師。一見把住曰。佛不見
【現代漢語翻譯】 現代漢語譯本 三銘指的是蓮池宏公（蓮池大師，明末四大高僧之一），達觀可公（達觀大師，明末高僧），以及壽昌無明經公（壽昌無明經禪師）。二傳指的是妙峰雪浪（妙峰禪師和雪浪禪師）。其上首弟子有知微善、若惺炯、修六逸、智海岸、悟心融、顓愚衡、夜臺某、雪嶺峻等數十人，不能全部記載。蓮池宏公曾經對雪嶺峻說：『學道的人，第一要骨氣剛強，其次要識量廣大，再次要生死心切。』 唉，蓮池宏公一生，也盡在于這三句話了。讚頌說： 西林的柳樹抽出新條，柳巷的木頭脫離了束縛，最終返回曹溪（禪宗六祖慧能弘法的道場），如同雲彩奔向山谷。機緣如同槌子敲擊，文句如同鐘聲鳴響，全身說法，不需要經歷三生。 雪嶠信禪師傳（附） 前進士槜李遺老高承埏 纂 雪嶠信禪師，法名圓信，字雪嶠，又字雪庭，浙江鄞縣人，俗姓朱。早年喪失父母。稍稍長大后，聽到《彌蛇經》說水鳥樹林都在念佛法僧，忽然心有所動。萬曆己亥年（1599年），捨棄世俗出家，剃髮登上天臺山，自號不空。住在古老的祠廟裡，靠乞討為生兩年，沒有得到入門的途徑。一天遇到靜主妙禎，因為參究他心通僧人勘驗少林僧人和三天竺僧人來訪的公案，忽然前後際斷，於是說偈語：『石頭貼著背脊骨，翻身露出脅肋骨，仔細思量起來，動也動不得。』 又喝道：『張三殺人，李四償命。』 從此就能作偈語了。想要返回天臺山，尋找人來印證。正好走出雲門普濟寺，抬頭看見古云門三個字，於是大悟。作偈語說：『一上天臺云更深，腳跟踏斷草鞋繩。比丘五百無蹤影，見得他時打斷筋。』 向人索要紙筆寫下這首偈語。從此就能書畫了，高涂大抹，一洗前人印板的法蔬，像竹筍一樣破土而出，以奇秀聞名。在武康的雙髻峰結茅居住，到龍池，參拜幻有傳禪師。幻有傳禪師一見就抓住他說：『佛不見』
【English Translation】 English version The three inscriptions refer to Lianchi Honggong (Master Lianchi, one of the four great monks of the late Ming Dynasty), Daguan Kegong (Master Daguan, a prominent monk of the late Ming Dynasty), and Shouchang Wumingjinggong (Chan Master Wumingjing of Shouchang). The two transmissions refer to Miaofeng Xuelang (Chan Master Miaofeng and Chan Master Xuelang). His leading disciples included Zhiwei Shan, Ruo Xingjiong, Xiu Liuyi, Zhi Hai'an, Wuxin Rong, Zhuanyu Heng, Yatai Mou, Xueling Jun, and dozens of others, who cannot all be listed. Master Lianchi Honggong once said to Xueling Jun: 'A person who studies the Way must first have strong integrity, second have great knowledge and capacity, and third have a keen sense of life and death.' Alas, Master Lianchi Honggong's life was also exhausted in these three words. The eulogy says: 'The willow tree in Xilin sprouts new branches, the wood in Liuxiang breaks free from its bonds, and finally returns to Caoqi (the place where the Sixth Patriarch of Zen, Huineng, propagated the Dharma), like clouds rushing to the valley. The opportunity is like a hammer striking, the words are like the sound of a bell, and the whole body preaches the Dharma, without needing to go through three lives.' Biography of Chan Master Xueqiao Xin (Attached) Compiled by Gao Chengyan, a former Jinshi and a surviving elder of Zhuli Chan Master Xueqiao Xin, Dharma name Yuanxin, style name Xueqiao, also known as Xueting, was a native of Yin County, Zhejiang Province, with the surname Zhu. He lost his parents early in life. When he grew a little older, he heard the Mi She Jing (a sutra) say that water birds and trees all recite the Buddha, Dharma, and Sangha, and suddenly his heart was moved. In the year Wanli Jihai (1599), he abandoned the secular world and became a monk, shaved his head and ascended Mount Tiantai, calling himself Bukong (Not Empty). He lived in an old temple, begging for food for two years, without finding a way to enter. One day he met Jingzhu Miaozhen, and because he investigated the case of the mind-reading monk examining the Shaolin monk and the monk from Three India, suddenly the front and back were cut off, so he said a verse: 'The stone sticks to the back bone, turning over reveals the rib bones, thinking carefully, you can't move.' Then he shouted: 'Zhang San kills, Li Si pays with his life.' From then on, he could write verses. He wanted to return to Mount Tiantai to find someone to verify his enlightenment. He happened to walk out of Yunmen Puji Temple, and looked up to see the three characters 'Gu Yunmen' (Old Yunmen), and then he had a great enlightenment. He wrote a verse saying: 'Once I ascended Tiantai, the clouds were even deeper, the soles of my feet broke the straw rope. Five hundred bhikkhus (monks) are nowhere to be seen, when you see him, break his tendons.' He asked someone for paper and pen to write down this verse. From then on, he could write and paint, painting and smearing freely, washing away the previous people's printed Dharma vegetables, like bamboo shoots breaking out of the ground, known for his strangeness and beauty. He built a hut on Shuangji Peak in Wukang, and went to Longchi to visit Chan Master Huanyou Chuan. Chan Master Huanyou Chuan grabbed him as soon as he saw him and said: 'The Buddha is not seen.'
身知是佛。且置如何是若實有。知別無佛。龍池曰。有了你。沒了我。師拓開龍池。曰雪嶠。不得老僧道。師作禮進具戒。至云棲。參蓮池宏禪師。具陳行腳。云棲曰。曾為浪子偏憐客。一段苦心具見。然所得拈。向一邊百尺竿頭。更須進步。師呈偈。云棲逐句著語。且曰。見處高美。更少作詩偈。以頭陀行。住雙髻峰。續祖慧命。師一日問。百年後衣缽付何人。云棲曰。我無衣缽。無能付。亦無受者。師曰。如此斷滅去也。云棲曰。影也沒。有斷滅。個甚麼。師曰。請師授記。云棲曰。諸佛授記多時也。師曰。不要這個葛藤。云棲大笑。師拜別。乞云棲垂語。令可以除。可以進。云棲曰。除去有所得心。進到不可到處。更加精進。振雙髻之風。次年復參龍池。龍池豎一指。師曰。喚作什麼。龍池休去。又閱歲。師著草鞋。直入方丈。龍池曰。你草鞋猶未脫也。師曰。何處見我草鞋來。龍池微笑。師呈偈曰。數載龍池三度登。重重問話舌生冰。草鞋分付虎狼去。雙髻峰頭一個僧。龍池頷之。甲寅春二月。遂受記莂。乙卯春。云棲示寂。師為埽塔。作偈。有衣缽山中問道流句。是年始自雙髻。遷雙徑。結千指庵于東坡池上。憨山清禪師。會葬紫柏日過之。機語契合。題師真贊。有打破金剛圈咬碎鐵栗棘之句。復為作六妙
【現代漢語翻譯】 現代漢語譯本 『身知是佛』（身體知道就是佛）。且先放下，如何是『若實有』（如果真實存在）？『知別無佛』（知道此外沒有別的佛）。龍池說：『有了你，沒了我』。師父拓開龍池，說：『雪嶠（人名）！不得說老僧說的話』。師父行禮，請求具足戒。到云棲（地名），參拜蓮池宏禪師（人名）。詳細陳述行腳經歷。云棲說：『曾為浪子偏憐客』（曾經是浪蕩子才更憐惜客人），一段苦心我都看到了。然而所得的，放到一邊，百尺竿頭，更須進步。師父呈上偈語。云棲逐句評點，並且說：『見解高妙，更少作詩偈，以頭陀行（苦行僧的修行方式），住在雙髻峰（地名），延續祖師慧命。』師父一日問道：『百年後衣缽（佛教禪宗指師父傳給弟子的信物，象徵傳承）付給何人？』云棲說：『我無衣缽，無可付，也無人可受。』師父說：『如此豈不是斷滅了？』云棲說：『影子也沒了，有什麼斷滅？』師父說：『請師父授記（預言未來）。』云棲說：『諸佛授記很久了。』師父說：『不要這個葛藤（比喻糾纏不清的事務）。』云棲大笑。師父拜別，請求云棲留下教誨，使我可以去除（缺點），可以進步。云棲說：『除去有所得心，進到不可到處，更加精進，振興雙髻之風。』 次年再次參拜龍池。龍池豎起一指。師父說：『喚作什麼？』龍池沉默不語。又過一年，師父穿著草鞋，直接進入方丈（寺院住持的住所）。龍池說：『你草鞋還沒脫呢。』師父說：『哪裡見到草鞋來？』龍池微笑。師父呈上偈語說：『數載龍池三度登，重重問話舌生冰。草鞋分付虎狼去，雙髻峰頭一個僧。』龍池點頭認可。甲寅（萬曆四十二年，1614年）春二月，於是接受了授記。乙卯（萬曆四十三年，1615年）春，云棲圓寂。師父為掃塔，作偈語，有『衣缽山中問道流』的句子。這年開始從雙髻峰，遷到雙徑（地名），在東坡池上結千指庵。憨山清禪師（人名），會葬紫柏（人名）時路過這裡，機鋒語契合，題寫師父的真贊，有『打破金剛圈咬碎鐵栗棘』的句子。又為作六妙（指六妙門，佛教的一種禪修方法）。
【English Translation】 English version 『Knowing the body is Buddha.』 Let's put aside, what is 『if it truly exists』? 『Knowing there is no other Buddha.』 Longchi said, 『With you, there is no me.』 The master expanded Longchi, saying, 『Xueqiao (person's name)! You must not say what the old monk says.』 The master bowed and requested full ordination. Arriving at Yunqi (place name), he visited Zen Master Lianchi Hong (person's name). He recounted his pilgrimage in detail. Yunqi said, 『Having been a prodigal son, I especially pity guests,』 I have seen your painstaking efforts. However, what you have gained, put it aside, on top of a hundred-foot pole, you must progress further. The master presented a verse. Yunqi commented on each line, and said, 『The understanding is high and beautiful, write fewer poems and verses, practice as a dhuta (ascetic practice), live on Shuangji Peak (place name), and continue the ancestral wisdom life.』 One day, the master asked, 『To whom shall the robe and bowl (Buddhist Chan tradition refers to the master's token passed to the disciple, symbolizing inheritance) be given after a hundred years?』 Yunqi said, 『I have no robe and bowl, nothing to give, and no one to receive.』 The master said, 『Wouldn't that be annihilation?』 Yunqi said, 『Even the shadow is gone, what annihilation is there?』 The master said, 『Please give me a prophecy (predict the future).』 Yunqi said, 『The Buddhas have given prophecies for a long time.』 The master said, 『I don't want this entanglement (metaphor for complicated matters).』 Yunqi laughed loudly. The master bid farewell, requesting Yunqi to leave teachings, so that I can remove (shortcomings) and progress. Yunqi said, 『Remove the mind of gaining something, advance to the unreachable place, be more diligent, and revitalize the style of Shuangji.』 The following year, he visited Longchi again. Longchi raised one finger. The master said, 『What is it called?』 Longchi remained silent. Another year passed, the master, wearing straw sandals, went directly into the abbot's room (the residence of the abbot of the monastery). Longchi said, 『Your straw sandals are not off yet.』 The master said, 『Where do you see straw sandals?』 Longchi smiled. The master presented a verse saying, 『For several years, I have climbed Longchi three times, repeatedly asking questions until my tongue is frozen. The straw sandals are given to tigers and wolves, a monk on the top of Shuangji Peak.』 Longchi nodded in agreement. In the second month of the spring of Jia Yin (1614), he then received the prophecy. In the spring of Yi Mao (1615), Yunqi passed away. The master swept the pagoda and wrote a verse, with the line 『A Taoist asking questions in the mountain of robe and bowl.』 This year, he moved from Shuangji Peak to Shuangjing (place name), and built the Qianzhi Hermitage on the East Slope Pond. Zen Master Hanshan Qing (person's name), passed by during the burial of Zibo (person's name), their sharp words matched, and he wrote a true eulogy for the master, with the line 『Breaking the Vajra circle and crushing the iron chestnut bur.』 He also composed the Six Miraculous (referring to the Six Wondrous Gates, a Buddhist meditation method).
銘。珍重而別。師又于山頂。筑語風居。榜其門。曰孤雲。臥此中。萬山拜其下。予嘗偕居士沈泓汪沨吳統持。訪友天目山中。過師雙徑。見語風窗外千峰矗云真絕境也。師捫虱次。聞谷印公曰。慈悲些。師曰。直要個個見血顓愚。衡公切菜次。師曰。作么生曰。刀刀到底。師曰。用許多力氣作么。曰你作么生。師曰。一刀到底。鴛湖用公。玩新月次。師曰。者半個在那裡去了。湖良久曰會么。師曰。也只得半個。木陳忞參密雲悟公于金粟。機緣未契。至雙徑謁師。師問。曾到金粟否。曰曾到。師曰。曾問話否。曰不曾。師曰。你怕打那。曰某甲一向不曾。置得問頭。請師處借轉問頭。師乃開示。忞即轉金粟去。師謂箬庵。問曰。我平日只教人誦金剛經。曰多少人。錯會大師意。師曰。直饒不錯會。大遠在。曰大師莫瞞人好。師瞠目視之。師清真孤上。傲然自得。每振吼曼嘯。不束縛沙門威儀。人稱雪獅子。晚遂號青獅翁。世衰法微。深自保護。影不出山者三十年。崇禎庚辰。壽昌弟子。黃禮部端伯。博山弟子。余巡撫大成。請開堂徑山興聖萬壽寺。是年師正七十矣。自此說法數大剎。浹月即歸。其久者則廬山開先而已。師瞥見古云門得悟發願。欲弘雲門宗。所至拈匡真偃禪師香。癸未春。上天童。為密雲悟公封塔。
【現代漢語翻譯】 現代漢語譯本： 銘記著，珍重地告別。之後，這位禪師在山頂建造了語風居，並在門上題寫『孤雲』二字。他隱居於此，萬山都向他朝拜。我曾經和居士沈泓、汪沨、吳統持一起，拜訪天目山中的朋友，路過禪師的雙徑寺，看到語風居窗外千峰聳立，直入雲霄，真是絕佳的境界。禪師正在捫虱的時候，聽到谷印禪師說：『慈悲些。』禪師說：『就要個個見血，無論顓愚。』衡禪師在切菜的時候，禪師問：『作么生？』衡禪師說：『刀刀到底。』禪師說：『用這麼多力氣作么？』衡禪師說：『你作么生？』禪師說：『一刀到底。』鴛湖用禪師在賞玩新月的時候，禪師問：『這半個月亮到哪裡去了？』鴛湖禪師沉默良久，說：『會么？』禪師說：『也只得半個。』木陳忞禪師在金粟寺參拜密雲悟公（明末清初高僧）時，機緣不合。到雙徑寺拜見這位禪師，禪師問：『曾經到過金粟寺嗎？』答：『曾經到過。』禪師問：『曾經問過話嗎？』答：『不曾。』禪師說：『你怕捱打嗎？』答：『我一向不曾得到問話的機會，請禪師借個話頭來問。』禪師於是開示他，木陳忞禪師隨即返回金粟寺。禪師對箬庵禪師問道：『我平日只教人誦《金剛經》。』箬庵禪師說：『多少人錯會大師的用意。』禪師說：『即使不錯會，也差得很遠。』箬庵禪師說：『大師莫要瞞人。』禪師睜大眼睛看著他。禪師孤高自賞，傲然自得，常常發出震耳欲聾的吼聲和長嘯，不拘泥於沙門的威儀，人們稱他為雪獅子。晚年自號青獅翁。世道衰微，佛法衰落，他深深地保護自己，隱居不出山達三十年。崇禎庚辰年（1640年），壽昌寺的弟子、黃禮部端伯，以及博山寺的弟子、余巡撫大成，請他到徑山興聖萬壽寺開堂說法。那年禪師正好七十歲。自此之後，他多次在大寺院說法，時間不長就返回，時間較長的只有在廬山開先寺。禪師偶然看到古云門禪師得悟而發願，想要弘揚雲門宗。所到之處都拈香祭拜匡真偃禪師。癸未年（1643年）春天，他到天童寺，為密雲悟公封塔。
【English Translation】 English version: Remembering the parting with great respect. The master then built the Yufeng Hermitage on the mountain top, inscribing 'Lonely Cloud' on its door. He dwelled there, with ten thousand mountains bowing beneath him. I once accompanied laymen Shen Hong, Wang Feng, and Wu Tongchi to visit friends in the Tianmu Mountains, passing by the master's Shuangjing Temple. Seeing the thousand peaks towering into the clouds outside the Yufeng Hermitage window was truly a magnificent sight. The master, while picking lice, heard Zen Master Guyin say, 'Be compassionate.' The master replied, 'I want everyone to see blood, regardless of their intelligence.' Zen Master Heng, while cutting vegetables, the master asked, 'What are you doing?' Heng replied, 'Cutting to the very end with each stroke.' The master said, 'Why use so much strength?' Heng replied, 'What about you?' The master said, 'One cut to the very end.' Zen Master Yuanhu Yong, while admiring the new moon, the master asked, 'Where did half of it go?' Yuanhu remained silent for a long time and then said, 'Do you understand?' The master said, 'It's only half.' Zen Master Mu Chenmin, when visiting Miyun Wugong (a prominent monk in the late Ming and early Qing dynasties) at Jinsu Temple, did not find a connection. He went to Shuangjing Temple to see this master, who asked, 'Have you been to Jinsu Temple?' He replied, 'I have.' The master asked, 'Have you asked any questions?' He replied, 'I have not.' The master said, 'Are you afraid of being beaten?' He replied, 'I have never had the opportunity to ask a question. Please, master, lend me a question to ask.' The master then enlightened him, and Zen Master Mu Chenmin immediately returned to Jinsu Temple. The master asked Zen Master Ruo'an, 'I usually only teach people to recite the Diamond Sutra.' Ruo'an replied, 'Many people misunderstand the master's intention.' The master said, 'Even if they don't misunderstand, it's still far off.' Ruo'an said, 'Master, please don't deceive people.' The master stared at him with wide eyes. The master was solitary and self-satisfied, often roaring and howling, not bound by the demeanor of a Shramana (Buddhist ascetic); people called him the Snow Lion. In his later years, he called himself the Old Green Lion. As the world declined and the Dharma waned, he deeply protected himself, remaining in seclusion for thirty years. In the Gengchen year of Chongzhen (1640), Huang Duanbo, a disciple of Shouchang Temple and Minister of the Ministry of Rites, and Yu Dacheng, a disciple of Boshan Temple and Provincial Governor, invited him to open a Dharma assembly at Xingsheng Wanshou Temple on Mount Jing. That year, the master was exactly seventy years old. From then on, he preached at several large temples, returning shortly after, with the only longer stay being at Kaixian Temple on Mount Lu. The master, having glimpsed the enlightenment of the ancient Zen Master Yunmen, vowed to promote the Yunmen School. Wherever he went, he offered incense to Zen Master Kuangzhen Yan. In the spring of the Guiwei year (1643), he went to Tiantong Temple to seal the stupa of Miyun Wugong.
說偈曰。坐空千界月。諸佛汝同儕。鑿破青山面。將身就活埋。事竟。謂費隱容。木陳忞。石奇云等曰。佛法傳持。子孫綿遠。如帝珠網。各自領會去。旋至龍池。埽塔。有偈曰。銅棺山下養龍池。步入涼風覓我師。當戶娑羅空腹樹。迎階芳草昔人眉。追思滴血曾留偈。會寫傳燈嗣法詩。今日塔前成九頓。源流千載繼孫兒。是秋。住我邑東塔寺。瓣香之祝。始嗣龍池。蓋嘗有五月盤桓也。示眾曰。禪和子行腳住山。需求個本命元辰著落。豈是散心雜話。念柏樹子過日的。直饒你念得熟。如瓶瀉水。卓然無依。你作么生。出身參禪。惟貴妙悟。古人不遠千里。見人三登投子。九上洞山。逃他一片苦心。不過自然草鞋繩斷。頂門眼開盡大地。方知是我更無別物。祖師云。舉足掉臂。無非西來大意。不是妄語。丙戌。住紹興雲門寺。明年秋。師頻唱鵝毛雪兒滿空飛。眾訝之。中秋示微疾。即封鐘板曰。吾將去矣。郭居士問。囑累何人。師曰。此道涂污甚。今日棧絕之。書偈曰。小兒曹小兒曹。生死路上須逍遙。皎月冰霜曉吃杯。茶坐脫去了。八月二十六日酉刻。索茶一杯。師隨唱雪花飛句。端然坐逝。壽七十七。臘四十九。塔全身於雲門之前崗。所著有語錄。懷凈土詩。行世。是為南嶽下三十三世。入室弟子。徹崖歇。形山
【現代漢語翻譯】 偈語說：『端坐于空曠的千界之上，諸佛與你同等。鑿開青山的表面，將自身埋葬。』事情完畢。告訴費隱容、木陳忞、石奇云等人說：『佛法的傳承，子孫連綿長遠，如同帝釋天的珠網，各自領會去吧。』隨後到龍池，清掃佛塔，有偈語說：『銅棺山下滋養著龍池，步入涼風中尋找我的老師。對著門戶的娑羅樹空空如也，臺階前的芳草如昔日老師的眉毛。追思當年滴血留下的偈語，要寫下傳承燈火的嗣法詩。今日在塔前完成九次叩拜，源流千載由子孫繼承。』這年秋天，住在我的家鄉東塔寺，開始繼承龍池的法脈。大概曾經在五月在此盤桓過。告誡眾人說：『禪和子行腳參訪、駐錫山林，必須尋求一個根本的歸宿。豈能只是散漫地閑聊，念著柏樹子打發日子？即使你念得熟練，如瓶子倒水般流暢，仍然卓然無依。你如何才能出身參禪？參禪最重要的是妙悟。古人不遠千里，見人三次登上投子山，九次登上洞山，逃離那一片苦心。不過是自然地草鞋繩斷裂，頂門眼打開，才知道整個大地，都是我，沒有其他東西。』祖師說：『舉足掉臂，無非是西來的大意。』這不是妄語。丙戌年（1646年），住在紹興雲門寺。第二年秋天，老師多次吟唱『鵝毛雪兒滿空飛』。眾人感到驚訝。中秋節時略感不適，隨即封鎖鐘板說：『我將要離去了。』郭居士問：『囑託給誰？』老師說：『這條道路污濁得很，今日就斷絕了。』寫下偈語說：『小兒曹，小兒曹，生死路上須逍遙。皎月冰霜曉吃杯，茶坐脫去了。』八月二十六日酉時，要了一杯茶。老師隨著吟唱雪花飛舞的句子，端坐而逝。享年七十七歲，僧臘四十九年。全身安葬在雲門寺的前崗。所著有語錄、《懷凈土詩》，流傳於世。是為南嶽下第三十三世，入室弟子有徹崖歇、形山。 偈曰：坐空千界月。諸佛汝同儕。鑿破青山面。將身就活埋。事竟。謂費隱容（Feiyin Rong，人名）, 木陳忞（Muchen Min，人名）, 石奇云（Shiqi Yun，人名）等曰。佛法傳持。子孫綿遠。如帝珠網。各自領會去。旋至龍池。埽塔。有偈曰。銅棺山下養龍池。步入涼風覓我師。當戶娑羅空腹樹。迎階芳草昔人眉。追思滴血曾留偈。會寫傳燈嗣法詩。今日塔前成九頓。源流千載繼孫兒。是秋。住我邑東塔寺。瓣香之祝。始嗣龍池。蓋嘗有五月盤桓也。示眾曰。禪和子行腳住山。需求個本命元辰著落。豈是散心雜話。念柏樹子過日的。直饒你念得熟。如瓶瀉水。卓然無依。你作么生。出身參禪。惟貴妙悟。古人不遠千里。見人三登投子。九上洞山。逃他一片苦心。不過自然草鞋繩斷。頂門眼開盡大地。方知是我更無別物。祖師云。舉足掉臂。無非西來大意。不是妄語。丙戌（1646年）。住紹興雲門寺。明年秋。師頻唱鵝毛雪兒滿空飛。眾訝之。中秋示微疾。即封鐘板曰。吾將去矣。郭居士問。囑累何人。師曰。此道涂污甚。今日棧絕之。書偈曰。小兒曹小兒曹。生死路上須逍遙。皎月冰霜曉吃杯。茶坐脫去了。八月二十六日酉刻。索茶一杯。師隨唱雪花飛句。端然坐逝。壽七十七。臘四十九。塔全身於雲門之前崗。所著有語錄。懷凈土詩。行世。是為南嶽下三十三世。入室弟子。徹崖歇（Cheya Xie，人名）。形山（Xingshan，人名）。
【English Translation】 The verse says: 'Sitting in the empty thousand worlds, the Buddhas are your peers. Carving open the face of the green mountain, burying oneself alive.' The matter is concluded. He said to Feiyin Rong (費隱容, a person's name), Muchen Min (木陳忞, a person's name), Shiqi Yun (石奇云, a person's name), and others: 'The transmission of the Buddha-dharma, descendants stretching far and wide, like the net of帝釋天's jewels, each of you understand it.' Then he went to Dragon Pond, sweeping the pagoda, and there was a verse saying: 'Beneath Copper Coffin Mountain, Dragon Pond is nurtured, walking into the cool breeze to seek my teacher. The sāla tree (娑羅樹) facing the door is empty, the fragrant grass welcoming the steps is like the eyebrows of the former person. Recalling the verse left with dripping blood, one should write the poem of inheriting the lamp and succeeding the Dharma. Today, nine prostrations are completed before the pagoda, the source and flow will be continued by descendants for thousands of years.' That autumn, he lived in the East Pagoda Temple in my town, and the offering of incense began to succeed the lineage of Dragon Pond. He had lingered here in May. He instructed the assembly, saying: 'Zen monks traveling and dwelling in the mountains must seek a fundamental place to settle down. How can it be just casual chatter, reciting bai zi shu (柏樹子) to pass the days? Even if you recite it fluently, like water pouring from a bottle, you are still without reliance. How do you emerge from Zen practice? The most important thing in Zen practice is wondrous enlightenment. The ancients traveled thousands of miles to see someone ascend Touzi Mountain three times and Dongshan Mountain nine times, escaping that piece of painstaking effort. It is nothing more than the natural breaking of the straw sandal rope, the opening of the eye on the crown of the head, and then one knows that the entire earth is me, there is nothing else.' The Patriarch said: 'Raising a foot and swinging an arm are nothing but the great meaning of the West.' This is not a false statement. In the year bingxu (丙戌, 1646 AD), he lived in Yunmen Temple in Shaoxing. The following autumn, the teacher frequently chanted 'Goose feather snowflakes fill the sky.' The assembly was surprised. During the Mid-Autumn Festival, he showed slight illness and immediately sealed the bell and board, saying: 'I am about to leave.' Layman Guo asked: 'Who is entrusted?' The teacher said: 'This path is very dirty, today it is cut off.' He wrote a verse saying: 'Little children, little children, on the road of birth and death, one must be carefree. Bright moon, ice, and frost, drinking a cup at dawn, sitting in tea, one is liberated.' On the twenty-sixth day of the eighth month, at you time, he asked for a cup of tea. The teacher then chanted the sentence of snowflakes flying, and passed away peacefully while sitting. He lived to the age of seventy-seven, with forty-nine years as a monk. His whole body was buried in front of Yunmen Temple. His writings include recorded sayings and 'Poems Cherishing the Pure Land', which are circulated in the world. He is the thirty-third generation of Nanyue, and his initiated disciples include Cheya Xie (徹崖歇, a person's name) and Xingshan (形山, a person's name). Verse: Sitting empty thousand world moon. All Buddhas are your peers. Chisel open the green mountain face. Take the body to be buried alive. The matter is over. Said Feiyin Rong (費隱容, a person's name), Muchen Min (木陳忞, a person's name), Shiqi Yun (石奇云, a person's name), etc. The Buddha-dharma is transmitted and maintained. Descendants are far and wide. Like the net of Emperor's pearls. Each will understand. Then to Longchi. Sweep the tower. There is a verse: Longchi is raised under Tongguan Mountain. Step into the cool breeze to find my teacher. The sāla tree (娑羅樹) facing the door is empty. The fragrant grass welcoming the steps is the eyebrow of the old man. Recalling the verse left by dripping blood. Will write the poem of inheriting the lamp and succeeding the Dharma. Today, nine prostrations are made in front of the tower. The source and flow will be inherited by grandchildren for thousands of years. It is autumn. Live in Dongta Temple in my town. The wish of incense. Began to succeed Longchi. It has been lingering in May. Showed the public and said. Zen and the sons travel and live in the mountains. You must seek a place for your own life. How can it be a distraction? Reciting bai zi shu (柏樹子) to pass the day. Even if you read it well. Like pouring water from a bottle. Absolutely no dependence. What are you doing. Born to participate in Zen. Only expensive wonderful enlightenment. The ancients traveled thousands of miles. See people three times on Touzi. Nine times on Dongshan. Escape his piece of hard work. But the natural straw rope is broken. The eyes on the top of the head open to the whole earth. Fang knows that I have nothing else. The patriarch said. Raising your feet and swinging your arms. It's all about the meaning of the West. Not a lie. Bingxu (丙戌, 1646 AD). Live in Yunmen Temple in Shaoxing. Next autumn. The teacher frequently sang goose feather snowflakes flying all over the sky. Everyone was surprised. Mid-Autumn Festival shows slight illness. That is, seal the bell and board and say. I'm going to leave. Layman Guo asked. Who to entrust. The teacher said. This road is very dirty. Today, the stack is cut off. Write a verse and say. Little children, little children. You must be carefree on the road of life and death. The bright moon and ice eat a cup in the morning. Tea sitting and taking off. At you time on the twenty-sixth day of August. Ask for a cup of tea. The teacher then sang the sentence of snowflakes flying. He passed away peacefully. Seventy-seven years old. Forty-nine years of wax. The whole body of the tower is in front of Yunmen. The writings include quotations. Poems of Pure Land. The world. It is the thirty-third generation of Nanyue. Indoor disciples. Cheya Xie (徹崖歇, a person's name). Xingshan (形山, a person's name).
淖。惟一潤。曹源金。石濤鎧。山鳴璐。先後主叢林法席。贊曰
云棲滴雨雲門灑雪 波興龍池超然獨絕 書𦘕逸品禪亦如斯 一丘一壑自謂過之
No. 1608-附-a 三大師傳贊䟦語
癸未冬月。先大夫歸自寶坻。將之涇縣。因念先世禪。喜作云棲紫柏憨山三大師傳贊。以續八十八祖。繕錄于甲申下元序。及雪嶠老人復有涵蓋之契。未幾而雪公化去。先大夫更爲著語。以續三大師。又未幾而先大夫離憂感疾。遂棄諸孤。余小子既不忍遺忘手澤。且言念趨庭之暇。曾執侍雙徑巾瓶。是我家祖孫父子。總在諸善知識光影中。重重現出也。因流涕稽首。而敬述之。
順治辛丑仲春日秀水高佑釲念祖敬識于稽古堂
No. 1608-附-b 又䟦
曹溪憨山大師。剃度于嘉靖甲子。甫十九耳聽無極和尚講華嚴玄談。至海印森羅常住悟法界圓融之旨。慕清涼之為人。因自命其字。曰澄印。萬曆癸酉。游五臺。求清涼傳。按跡游之。至北臺。見憨山奇秀。默取為號。詩以志之。有遮莫從人去聊將此息機之句。歲戊寅。書華嚴經。則刺血蘸黃金作供養。血瀝盡弗顧。以此感種種瑞夢。或夢入金剛窟。親承清涼開示。或夜登兜率天。入樓閣覲彌勒。聆轉識成智大義。或夢覲文殊
【現代漢語翻譯】 現代漢語譯本 淖（不詳）。惟一潤（不詳）。曹源金（不詳）。石濤鎧（不詳）。山鳴璐（不詳）。先後主持叢林法席。贊曰： 『云棲滴雨，雲門灑雪，波興龍池，超然獨絕。書畫逸品，禪亦如斯，一丘一壑，自謂過之。』 No. 1608-附-a 三大師傳贊跋語 癸未年（清順治元年，1643年）冬月。先父從寶坻返回，將前往涇縣。因為懷念先世禪宗，喜歡創作云棲（云棲寺，位於杭州）、紫柏（紫柏真可，明末四大高僧之一）、憨山（憨山德清，明末四大高僧之一）三大師的傳記和讚語，以續寫八十八祖的傳承。在甲申年（清順治元年，1644年）下元日繕寫記錄，雪嶠老人（雪嶠圓信，明末清初高僧）又有涵蓋之契。不久雪公（雪嶠圓信）圓寂。先父又為此撰寫跋語，以續寫三大師的事蹟。又不久，先父因憂愁而生病，於是拋下我們這些孤兒。我作為兒子，既不忍心遺忘父親的手跡，又想到過去在趨庭（指晚輩到長輩處接受教誨）的空閑，曾經侍奉雙徑（雙徑山，位於杭州）的巾瓶（僧人的生活用具）。我們家祖孫父子，總是在各位善知識的光輝照耀中，重重地顯現出來啊。因此我流著眼淚，稽首（古代的一種跪拜禮），恭敬地敘述這些事情。 順治辛丑年（清順治十八年，1661年）仲春日，秀水（地名，今浙江嘉興）高佑釲念祖敬識于稽古堂。 No. 1608-附-b 又跋 曹溪憨山大師（憨山德清）。在嘉靖甲子年（明嘉靖四十三年，1564年）剃度，剛滿十九歲，聽無極和尚講解《華嚴玄談》。聽到『海印森羅常住』，領悟到法界圓融的宗旨。仰慕清涼（清涼國師，唐代高僧）的為人，因此自己命名其字為澄印。萬曆癸酉年（明萬曆二十一年，1593年），遊歷五臺山，尋求清涼的足跡，按著他的足跡遊覽。到達北臺，看到憨山奇特秀麗，默默地取為自己的號。用詩來表達自己的心志，有『遮莫從人去，聊將此息機』的詩句。戊寅年（明萬曆二十六年，1598年），書寫《華嚴經》，於是刺血蘸黃金作為供養，血流盡也不顧惜。因此感應到種種瑞夢，或者夢見進入金剛窟，親自承受清涼的開示，或者夜晚登上兜率天，進入樓閣覲見彌勒（彌勒菩薩），聆聽轉識成智的大義。
【English Translation】 English version Nao (unknown). Wei Yirun (unknown). Caoyuan Jin (unknown). Shitao Kai (unknown). Shanming Lu (unknown). Successively presided over the monastic Dharma seat. A eulogy says: 'Yunqi drips rain, Yunmen sprinkles snow, waves rise in the Dragon Pool, surpassing and utterly unique. Calligraphy and painting are superb, Zen is also like this, a hill and a valley, self-proclaimed to surpass them.' No. 1608-Appendix-a Postscript to the Biographies and Eulogies of the Three Great Masters In the winter month of the Guiwei year (1643 AD). My late father returned from Baodi and was about to go to Jingxian. Because he cherished the Zen tradition of our ancestors, he liked to compose biographies and eulogies for the three great masters Yunqi (Yunqi Temple, located in Hangzhou), Zibo (Zibo Zhenke, one of the four great monks of the late Ming Dynasty), and Hanshan (Hanshan Deqing, one of the four great monks of the late Ming Dynasty), to continue the lineage of the eighty-eight ancestors. He carefully copied and recorded them on the Xia Yuan day of the Jiashen year (1644 AD), and the Elder Xueqiao (Xueqiao Yuanxin, a prominent monk of the late Ming and early Qing Dynasties) also had a tacit understanding. Not long after, Elder Xue (Xueqiao Yuanxin) passed away. My late father then wrote a postscript to continue the accounts of the three great masters. Shortly after, my late father fell ill due to sorrow and left us orphans. As a son, I could not bear to forget my father's handwriting, and I also remembered that in my spare time when attending court (referring to juniors going to elders to receive teachings), I had served the bowl and staff of Shuangjing (Shuangjing Mountain, located in Hangzhou). Our family, from grandparents to father and son, has always been revealed in the light of all the virtuous teachers. Therefore, with tears in my eyes, I prostrate myself and respectfully narrate these events. Respectfully recorded by Gao Youkan Nianzu of Xiushui (place name, now Jiaxing, Zhejiang) at the Jigu Hall on the mid-spring day of the Xin Chou year of Shunzhi (1661 AD). No. 1608-Appendix-b Another Postscript Great Master Hanshan (Hanshan Deqing) of Caoxi. Was tonsured in the Jiazi year of Jiajing (1564 AD), just nineteen years old, and listened to the Venerable Wuji explain the 'Profound Discourses on the Avatamsaka Sutra'. Upon hearing 'The Sea-seal reflects all phenomena constantly abiding', he realized the principle of the perfect fusion of the Dharma realm. Admiring the character of Qingliang (National Teacher Qingliang, a prominent monk of the Tang Dynasty), he named his style Cheng Yin. In the Guiyou year of Wanli (1593 AD), he traveled to Mount Wutai, seeking the traces of Qingliang, and toured according to his footsteps. Arriving at the North Terrace, he saw the unique beauty of Hanshan and silently took it as his name. He expressed his aspirations in a poem, with the lines 'Regardless of where people go, I will just use this to cease activity'. In the Wuyin year (1598 AD), he wrote the Avatamsaka Sutra, and pierced his skin to draw blood and dipped it in gold as an offering, not caring that the blood was running out. Because of this, he sensed various auspicious dreams, or dreamed of entering the Vajra Cave, personally receiving Qingliang's teachings, or ascending to the Tushita Heaven at night, entering the pavilion to meet Maitreya (Maitreya Bodhisattva), and listening to the great meaning of transforming consciousness into wisdom.
。召入浴堂。從不凈得大清凈。歲辛巳。慈聖太后。命建祈儲道場於五臺。適大塔院寺。修舍利塔成。即以金書華嚴。安置塔藏。明春升座講玄談。聽者萬衆。偶見清涼疏。菩薩住處。東海那羅延窟。此云堅牢。即今之牢山。癸未夏。訪至其地。于山南觀音庵廢墟。誅茅結廬。以隱。迨太后以[示*集]祝之勞。布金造寺。賜額海印。而師之初機。已在隱現間。晚年結晚廬山五乳峰下。每念華嚴一宗。清涼乃此方撰述之祖。世多懼疏鈔之繁廣。而但宗合論。奚可哉。因取疏文。挈提大旨。名曰華嚴綱要。至天啟壬戌而書成。遂重入曹溪。越明年示寂矣。師夙參請雲谷笑巖二老。高超義學。直趨最上。故能酌曹溪滴水。化為法雨。溉被枯禪。乃宗教互融。恒露其初機。而縱橫涌出。其始終證入。似獨契華嚴宗旨。亦猶清涼為六祖法孫。而卒稱華嚴四祖云爾。佑釲讀先大夫三大師傳。竊謂云棲似永明。紫柏似覺范。而憨公則清涼。乾子圭峰益友也。外舅譚公埽庵。首肯斯言。請再質之諸方具眼。
康熙丁未冬秀水高佑釲念祖敬識于金陵報恩寺
【現代漢語翻譯】 現代漢語譯本： 被召入浴堂，從不潔凈中獲得大清凈。辛巳年（1641年），慈聖太后命人在五臺山建立祈求皇儲的道場。恰逢大塔院寺修繕舍利塔完成，便用金書《華嚴經》安置在塔中。第二年春天升座講解玄妙的佛法，聽眾成千上萬。偶然間見到清涼澄觀（含義：唐代華嚴宗高僧）的疏鈔，其中提到菩薩的住處在東海那羅延窟（含義： विष्णु的住所），這裡稱作堅牢，就是現在的牢山。癸未年（1643年）夏天，前往該地，在山南觀音庵的廢墟上，砍伐茅草搭建房屋隱居。後來太后因為祈福的辛勞，佈施黃金建造寺廟，賜名海印寺。而大師的初心，已經在隱居和顯現之間。晚年在廬山五乳峰下結廬。常常思念華嚴宗，清涼澄觀是此方撰寫華嚴經疏的始祖，世人大多畏懼疏鈔的繁雜廣博，而只宗奉《合論》，怎麼可以呢？於是選取疏文，提煉出主要宗旨，名為《華嚴綱要》，到天啟壬戌年（1622年）書寫完成。於是再次進入曹溪（含義：六祖慧能弘揚禪宗的道場），第二年圓寂。大師早年參拜請教雲谷禪師和笑巖禪師兩位前輩，義學高超，直趨最上乘，所以能夠取曹溪的一滴水，化為法雨，灌溉枯竭的禪修，乃是宗教互相融合，常常顯露出他的初心，縱橫涌出，他始終證入，似乎獨自契合華嚴宗旨。也像清涼澄觀是六祖慧能的法孫，最終被稱為華嚴四祖一樣。佑釲讀了先父所著的三大師傳記，私下認為云棲祩宏（含義：明末凈土宗高僧）像永明延壽（含義：五代時期禪宗大師），紫柏真可（含義：明末高僧）像覺范慧洪（含義：北宋禪宗僧人），而憨山德清（含義：明末四大高僧之一）則像清涼澄觀，是乾子圭峰宗密（含義：唐代華嚴宗五祖）的益友啊。外舅譚公埽庵首肯這個說法，請各位有眼力的人再次評判。 康熙丁未年（1677年）冬天，秀水高佑釲在金陵報恩寺恭敬地寫下這些。
【English Translation】 English version: He was summoned to the bathhouse, obtaining great purity from impurity. In the year Xin Si (1641), the Empress Dowager Cisheng ordered the establishment of a prayer ceremony for the heir apparent at Mount Wutai. Coincidentally, the Great Pagoda Temple completed the renovation of the Sharira Pagoda, and the Avatamsaka Sutra written in gold was placed inside the pagoda. In the spring of the following year, he ascended the seat to lecture on profound Dharma, with tens of thousands of listeners. He happened to see the commentary by Qingliang (meaning: a prominent Huayan Buddhist monk in the Tang Dynasty), which mentioned that the Bodhisattva's residence is in the Narayana Cave (meaning: the abode of Vishnu) in the East Sea, here called Jianlao, which is now Laoshan. In the summer of Guiwei (1643), he visited the place and built a thatched hut on the ruins of Guanyin Nunnery on the south side of the mountain to live in seclusion. Later, the Empress Dowager, because of the labor of praying for blessings, donated gold to build a temple, named it Haiyin Temple. And the master's initial intention was already between seclusion and manifestation. In his later years, he built a hut under the Five Peaks of Mount Lu. He often thought of the Huayan School, Qingliang was the ancestor of writing commentaries on the Avatamsaka Sutra in this land. Most people are afraid of the complexity and vastness of the commentaries, and only follow the 'Comprehensive Treatise', how can that be? So he selected the commentary texts, extracted the main points, and named it 'Essentials of the Avatamsaka Sutra', which was completed in the year Renxu of Tianqi (1622). Then he re-entered Caoxi (meaning: the place where the Sixth Patriarch Huineng promoted Zen Buddhism), and passed away the following year. The master had earlier consulted the two elders, Zen Master Yunggu and Zen Master Xiaoyan, his understanding of Buddhist doctrines was outstanding, directly reaching the highest vehicle, so he was able to take a drop of water from Caoxi and transform it into Dharma rain, irrigating the withered Zen practice, which is the mutual integration of religion and Zen, often revealing his initial intention, surging forth in all directions, his ultimate realization seems to uniquely coincide with the Huayan doctrine. It is also like Qingliang being the Dharma grandson of the Sixth Patriarch Huineng, and ultimately being called the Fourth Patriarch of Huayan. Youqi read the biographies of the three masters written by his late father, and privately thought that Yunqi Zhuhong (meaning: a prominent Pure Land Buddhist monk in the late Ming Dynasty) was like Yongming Yanshou (meaning: a Chan master in the Five Dynasties period), Zibo Zhenke (meaning: a prominent monk in the late Ming Dynasty) was like Juefan Huihong (meaning: a Chan monk in the Northern Song Dynasty), and Hanshan Deqing (meaning: one of the four great monks in the late Ming Dynasty) was like Qingliang, a beneficial friend of Ganzi Guifeng Zongmi (meaning: the fifth patriarch of the Huayan School in the Tang Dynasty). My maternal uncle Tan Gong Sao'an agreed with this statement, and asked all those with discerning eyes to judge again. In the winter of the year Dingwei of Kangxi (1677), Gao Youqi of Xiushui respectfully wrote this at Baoen Temple in Jinling.