X86n1610_云臥紀譚

卍新續藏第 86 冊 No. 1610 云臥紀譚

No. 1610-A 感山云臥紀談

始予出自南閩。遠歸江表。分甘與草木俱腐。誅茅城山。以尚書孫公仲益所書云臥庵字而揭焉。公又以詩見寄。有身世兩相違。云間臥不飛之句。蓋其知予者也。山頂高寒。非老者所宜。八見青黃。病隨日生。繇是徙居曲江之感山。年運既往。與世日益疏闊。順時制宜。以待溢然。或逃可畏之暑于松塢。或暴可愛之日于茆檐。身閑無事。遇賓朋過訪。無可借口。則以疇昔所見所聞公卿宿衲遺言逸跡。舉而資乎物外談笑之樂。不謂二三子剽聞。而耳亦熟矣。遂相與記諸。以云臥紀談名之。然予所談。未必世之賢者以為善。令會稡成編。無乃重予之過歟。若夫文字性空。言語道斷。以予終日談為未嘗談。則庶幾焉。

云臥庵老僧自敘

云臥紀譚目錄捲上富弼頌書秀紫芝文東山吉仁宗問大覺黃龍頌三關周茂叔青松社禪公頌古齊己粥疏查道僧堂記佛心才無盡送羽士明大禪持缽修演入定鼓山刊錄回石頭錄敘道潛參寥子自云廚堂記大慧寓韓駒齋慈雲陳詞羅漢系南飯僧嚫金泉入黃龍室雪竇持龍牙從密英鐵觜西湖清淳汪藻會諸山嚴陽尊者大慧云峰後身程辟招老南劉公觀音石像凈遜燒虱法語喻彌陀溫公修造莫將

【現代漢語翻譯】 現代漢語譯本： 起初我從福建南部出發，遠道返回江東一帶。與草木一同腐朽，在城山砍茅草蓋房，掛上尚書孫仲益先生所題寫的『云臥庵』的匾額。孫先生還寄詩給我，詩中有『身世兩相違，云間臥不飛』的句子，大概他是瞭解我的人啊。山頂高寒，不適合老年人居住。我在這裡住了八年，眼見著莊稼由青變黃，疾病也隨著日子增長。因此我搬到了曲江的感山。年歲已高，與世事日益疏遠，順應時節，等待生命的終結。有時在松樹林里躲避可怕的暑熱，有時在茅草屋檐下享受可愛的陽光。身閑無事，遇到賓朋來訪，沒有什麼可以用來招待，就將過去所見所聞的公卿、老衲的遺言逸事拿出來，作為超脫世俗的談笑之樂。沒想到有幾個人聽熟了，就一起記錄下來，命名為《云臥紀譚》。然而我所談論的，未必是世上的賢者認為好的。現在彙集完成的書，恐怕是加重了我的過錯吧。如果說文字本性是空，言語無法表達，我終日談論也如同未曾談論，那就差不多了。

云臥庵老僧自序

《云臥紀譚》目錄捲上 富弼頌書 秀紫芝文 東山吉 仁宗（1010年－1063年）問 大覺 黃龍頌三關 周茂叔 青松社 禪公頌古 齊己粥疏 查道僧堂記 佛心才無盡送羽士 明大禪持缽 修演入定 鼓山刊錄 回石頭錄敘 道潛參寥子自云廚堂記 大慧寓韓駒齋 慈雲陳詞 羅漢系南飯僧 嚫金泉入黃龍室 雪竇持龍牙 從密英鐵觜 西湖清淳 汪藻會諸山 嚴陽尊者 大慧云峰後身 程辟招老南 劉公觀音石像 凈遜燒虱法語 喻彌陀 溫公修造莫將

【English Translation】 English version: Initially, I set out from Southern Fujian, returning far to the Jiangdong region. Sharing decay with the plants and trees, I thatched a hut on Cheng Mountain, hanging the plaque inscribed with the words 'Cloud-Dwelling Hermitage' by Grand Secretary Sun Zhongyi. Mr. Sun also sent me a poem, containing the lines 'Life and world diverge, lying in the clouds, not flying,' indicating that he understood me. The mountain peak is high and cold, unsuitable for the elderly. Having lived here for eight years, witnessing the crops turn from green to yellow, and with illness growing daily, I moved to Gan Mountain in Qujiang. As the years passed, I became increasingly distant from the world, adapting to the times and awaiting the end of life. Sometimes I escaped the dreadful summer heat in the pine woods, and sometimes I basked in the lovely sunlight under the thatched eaves. With idle time and nothing to do, when guests and friends visited, having nothing to offer, I would bring out the past words and deeds of high officials and eminent monks that I had seen and heard, using them as a source of otherworldly amusement. Unexpectedly, some of them became familiar with these stories and together recorded them, naming it 'Records of Cloud-Dwelling Talks.' However, what I discuss may not be considered good by the wise of the world. Now that it is compiled into a book, I fear it only adds to my faults. If it is said that the nature of words is emptiness and language cannot express, and that my daily talks are as if I had never spoken, then it is perhaps close to the truth.

Preface by the Old Monk of Cloud-Dwelling Hermitage

Table of Contents of 'Records of Cloud-Dwelling Talks,' Volume 1 Fu Bi's Eulogy on Calligraphy Xiu Zizhi's Prose Dongshan Ji Emperor Renzong's (1010-1063) Question Dajue Huanglong's Eulogy on the Three Barriers Zhou Maoshu Green Pine Society Chan Master's Eulogy on the Past Qi Ji's Congee Commentary Cha Dao's Record of the Monks' Hall Buddha-Heart's Inexhaustible Talent Sends a Taoist Great Chan Master Ming Holds a Bowl Cultivation and Entering Samadhi Publication at Drum Mountain Preface to Returning to the Stone Records Daoqian and Canliaozi's Record of the Cloud Kitchen Dahui Resides in Han Ju's Studio Ci Yun's Petition Arhat Ties South to Offer Food to Monks Offering to Jinquan Entering Huanglong's Room Xuedou Holds Longya Congmi Ying Tiezi West Lake Qingchun Wang Zao Meets with Various Mountains Revered One Yanyang Dahui's Reincarnation of Yunfeng Cheng Bi Invites Old Nan Liu Gong's Guanyin Stone Statue Jingxun's Burning Lice Dharma Talk Metaphor of Amitabha Wen Gong's Construction, Do Not

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謁南堂妙應風鑒李覯恭伯修仰書記訥叔至東林果公示欺客真凈行寶蓮徑山本首座才蘇嚕宣首座圓悟書王梵志頌楚安方舟峰慶老御注圓覺經海會守從楊麟出家圓鑒遠公寂音獲譴卷下尼慧光說法孝宗原道辨隆慶閑泉大道頌大悲閑長老佛印謁王荊公老華嚴出世無際掃塔惟正禪師南老答鄒長者嚴朝康頌古文殊道饒節從釋氏且公頌古蘇軾贊泗州信園頭能詩皓布裈塔銘尼真如參道保寧璣道者馮氏贊大慧岳林寺重建簡上座尊宿漁歌大慧再訪無盡謙問張浚端故事辯粗大覺乞歸山蘇轍謁佛印雪堂行達磨贊蘇轍左遷陳堯佐志墓報本元嗣書野軒詩頌徐禧問靈源無盡徴詰永道抗辯伊蒲塞達觀性辯蘇軾衲衣無著道閑佛慧北邙行政書記詩卷末云臥長書

云臥紀譚目錄(終)

No. 1610

感山云臥紀談捲上

富鄭公。熙寧間。鎮亳州。迎致穎州華嚴禪苑颙禪師。獲聞心法。及致仕居洛。以頌述志。寄颙得法之師姑蘇圓照禪師。曰。親見颙師悟入深。夤緣傳得老師心。東南謾說江山遠。目對靈光與妙音。仍有書曰。弼留心祖道。為日已久。常恨不遇明眼人開發蒙陋。雖久聞盛德。而無由瞻謁。昨幸出守亳社。與穎州接境。因里人張北部景山請得颙師下訪。相聚幾一月。以慈悲方便之力。令有悟處。會結夏逼日。四月初

【現代漢語翻譯】 現代漢語譯本 謁南堂妙應風鑒李覯恭伯修仰書記訥叔至東林果公示欺客真凈行寶蓮徑山本首座才蘇嚕宣首座圓悟書王梵志頌楚安方舟峰慶老御注圓覺經海會守從楊麟出家圓鑒遠公寂音獲譴卷下尼慧光說法孝宗原道辨(1163年)隆慶閑泉大道頌(1567年-1572年)大悲閑長老佛印謁王荊公老華嚴出世無際掃塔惟正禪師南老答鄒長者嚴朝康頌古文殊道饒節從釋氏且公頌古蘇軾贊泗州信園頭能詩皓布裈塔銘尼真如參道保寧璣道者馮氏贊大慧岳林寺重建簡上座尊宿漁歌大慧再訪無盡謙問張浚端故事辯粗大覺乞歸山蘇轍謁佛印雪堂行達磨贊蘇轍左遷陳堯佐志墓報本元嗣書野軒詩頌徐禧問靈源無盡徴詰永道抗辯伊蒲塞達觀性辯蘇軾衲衣無著道閑佛慧北邙行政書記詩卷末云臥長書

云臥紀譚目錄(終)

No. 1610

感山云臥紀談捲上

富鄭公，熙寧年間(1068年-1077年)，鎮守亳州，迎請穎州華嚴禪苑的颙（yóng）禪師。有幸聽聞心法。等到辭官居住在洛陽，用頌歌來表達心志，寄給颙禪師的得法之師，姑蘇圓照禪師。詩中寫道：『親眼見到颙師悟入很深，因緣際會傳得老師的心。東南一帶隨便說說江山遙遠，（我）眼睛正對著靈光和妙音。』還有書信說：『我富弼留心祖師之道，已經很久了，常常遺憾沒有遇到明眼人來開發我的矇昧和淺陋。雖然很久就聽說您的盛名美德，但是沒有機會瞻仰拜謁。昨天有幸出任亳州的長官，與穎州接壤，因為當地人張北部景山邀請到颙師前來拜訪。相聚差不多一個月，（颙師）用慈悲方便的力量，使我有所領悟。恰逢結夏安居的日子臨近，四月初』

【English Translation】 English version Visiting Nantang Miaoying Fengjian Li Gou Gong Boxiu Yang Shuji Ne Shu to Donglin Guo Gong shows off his skills to guests, Zhenjing Xing Baolian Path, Yamamoto's chief seat, Cai Sulu Xuan's chief seat, Yuanwu's book Wang Fanzhi's ode, Chu An Fangzhou Peak Qing Lao's imperial commentary on the Yuanjue Sutra, Haihui Shou followed Yang Lin's ordination, Yuanjian Yuangong's silent sound was condemned, Volume Down Ni Huiguang's Dharma talk, Emperor Xiaozong's Yuandao Bian (1163), Longqing Xianquan Dadao Ode (1567-1572), Great Compassion Xian Elder Foyin visits Wang Jinggong, Lao Huayan's emergence from the world, Boundless Sweeping Pagoda, Only Righteous Zen Master Nan Lao answers Zou Elder Yan Chaokang's Ode to Ancient Manjusri Dao Raojie follows the釋氏且Gong's Ode to Ancient Su Shi's Praise of Sizhou Xin Yuantou's ability to write poetry Hao Bu Kun Pagoda Inscription Ni Zhenru's participation in the Dao Baoning Ji Daoist Feng's Praise of Great Wisdom Yuelin Temple's Reconstruction Jian Shangzuo Venerable Lodging Fisherman's Song Great Wisdom's Revisit to Boundless Qian asks Zhang Jun Duan's Story Debate Rough Great Awakening Begs to Return to the Mountain Su Zhe visits Foyin Xuetang Xing Dharma's Praise Su Zhe's Leftward Demotion Chen Yaozuo's Zhi Tomb Report Ben Yuan Si's Book Yexuan Poetry Ode Xu Xi asks Lingyuan Boundless Zheng Jie Yongdao's Argument I Upasaka Daguan's Sexual Argument Su Shi's Kasaya Wu Zhuo Daoxian Fohui Beimang Administrative Secretary Poetry Scroll End Yun Wo Chang Book

Yun Wo Ji Tan Table of Contents (End)

No. 1610

Gan Mountain Yun Wo Ji Tan Volume 1

Fu Zheng Gong, during the Xining period (1068-1077), was stationed in Bozhou, and welcomed Zen Master Yong of Huayan Zen Garden in Yingzhou. He was fortunate to hear the heart Dharma. When he retired and lived in Luoyang, he used odes to express his aspirations, and sent them to Zen Master Yuanzhao of Gusu, Zen Master Yong's teacher who attained the Dharma. The poem says: 'I personally saw Zen Master Yong's deep understanding, and through fate, I received the teacher's heart. The southeast casually speaks of the distant landscape, (I) am facing the spiritual light and wonderful sound.' There is also a letter saying: 'I, Fu Bi, have been mindful of the ancestral path for a long time, and I often regret not meeting a clear-eyed person to develop my ignorance and shallowness. Although I have long heard of your great virtue, I have no opportunity to pay homage. Yesterday, I was fortunate to be appointed as the head of Bozhou, bordering Yingzhou, because the local Zhang Northern Department Jingshan invited Zen Master Yong to visit. We spent almost a month together, (Zen Master Yong) used the power of compassion and skillful means to give me some understanding. It happened to be approaching the day of the summer retreat, early April.'

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。遽且歸穎。其于揩磨淘汰。則殊未有功。衰病相仍。昏鈍難入。昔古靈師所謂不期臨老得聞極則事。見之於弼今日矣。天幸。天幸。弼雖得法于颙師。然本源由老和尚而來。宗派甚的。必須亦欲成持。更望垂慈攝受。遠賜接引。未至令至。即為南嶽下龐蘊．百丈下裴休。何以異哉。公之貴極人臣。頓明此道。可謂沒量大人矣。又能講法義于圓照。敘陳宗派。援古靈師臨老得聞極則事以自謂。豈欺人哉。

蜀僧祖秀。字紫芝。蚤以文鳴于士大夫間。慕嵩明教之風。著歐陽文忠公外傳。蘇養直庠為序冠其首。略曰。君子以佛之教不見證於堯．舜．禹．湯之世。而孔子．孟軻之後。歷代先儒雖當國。不少禁。亦聽其橫流㝢內。古今持此論者有矣。獨秀公以謂堯之丹朱。不足以授政而禪舜。舜亦憂商均而禪禹。至湯武革命。斯教之所始。使孔子行事。亦何以異此。由堯迄武王。佛未誕生。有以也。成康既沒。佛於是顯跡。然而未被中華。以俟聖人生於魯。集大成於古帝王之教也。甚矣。聖人困於魯衛．陳宋。欲居九夷。乘桴浮海。當是時。以外數萬里之教。加於中國。天子．諸侯疇聽之哉。佛之法不茍傳。非顯宗感而求諸遠。恐未能速應耳。此皆秀公京師之書。其駭古震今之論。溢數萬言。特未傳於世。又秀嘗贊東坡

【現代漢語翻譯】 現代漢語譯本：我匆忙地返回穎州，但在擦拭和清除（煩惱）方面，我還沒有取得什麼成效。身體衰弱疾病纏身，頭腦昏沉難以開悟。以前古靈禪師所說的『不料臨老才得聞最究竟的道理』，今天在您（指公）身上應驗了。真是幸運，真是幸運。我雖然從颙師那裡得到了佛法，但本源還是來自老和尚（指嵩明教），宗派傳承非常明確。我必須也想要成就和保持（這種傳承），更希望您能慈悲攝受，從遠處賜予接引。如果能像南嶽下的龐蘊、百丈下的裴休一樣，又有什麼區別呢？您位極人臣，卻能頓悟此道，真可謂是氣度恢弘的大人物啊。而且還能在圓照寺講解佛法要義，敘述陳述宗派傳承，引用古靈禪師臨老才得聞最究竟道理的事蹟來比喻自己，這難道是欺騙人嗎？ 蜀地的僧人祖秀，字紫芝，早年就因為文章而出名于士大夫之間。他仰慕嵩明教的風範，撰寫了《歐陽文忠公外傳》。蘇養直庠為這本書寫了序言，放在書的最前面，大意是：君子認為佛教的教義沒有在堯（約公元前2356-公元前2256年）、舜（約公元前2294-公元前2195年）、禹（約公元前2123-公元前2025年）、湯（約公元前1670-公元前1600年）的時代得到驗證，而在孔子（公元前551-公元前479年）、孟軻（約公元前372-公元前289年）之後，歷代的先儒即使當權，也沒有禁止佛教，而是聽任它在天下流傳。古往今來持有這種論點的人很多。只有祖秀公認為堯的兒子丹朱，不值得把政權禪讓給他而禪讓給舜，舜也擔心商均（舜的兒子）而禪讓給禹，直到商湯、周武王（約公元前1046-公元前1043年）的革命，佛教的教義才開始顯現。如果孔子來行事，又有什麼不同呢？從堯到周武王，佛教還沒有誕生，這是有原因的。成王（約公元前1042-公元前1021年）、康王（約公元前1020-公元前996年）去世后，佛教才開始顯現軌跡，然而還沒有被中華所接受，以便等待聖人出生在魯國，集古代帝王的教義之大成。聖人困於魯國、衛國、陳國、宋國，想要居住在九夷，乘坐木筏漂浮到海上。在那個時候，把數萬里之外的教義，加於中國，天子、諸侯誰會聽從呢？佛法不是隨便傳授的，如果不是顯宗感動而從遠處尋求，恐怕不能很快得到迴應。這些都是祖秀公在京城寫的書，他那些驚世駭俗的言論，有數萬字，只是沒有流傳於世。祖秀還曾經讚美蘇東坡。

【English Translation】 English version: I hurriedly returned to Yingzhou, but I have not yet made much progress in wiping away and clearing (afflictions). My body is weak and plagued by illness, and my mind is dull and difficult to enlighten. The saying of Zen Master Guling, 'Unexpectedly, in old age, I heard the ultimate truth,' is being fulfilled in you (referring to the Duke) today. How fortunate, how fortunate. Although I received the Dharma from Master Yong, its origin comes from the old monk (referring to Song Mingjiao), and the lineage is very clear. I must also want to achieve and maintain (this lineage), and I hope that you can compassionately accept and guide me from afar. If it can be like Pang Yun under Nanyue and Pei Xiu under Baizhang, what difference would there be? You are in the highest position as a minister, yet you can suddenly understand this path, truly a person of immeasurable capacity. Moreover, you can lecture on the essentials of the Dharma at Yuanzhao Temple, narrate and explain the lineage, and use the story of Zen Master Guling hearing the ultimate truth in old age to compare yourself. Is this not deceiving people? The monk Zuxiu from Shu, with the courtesy name Zizhi, was famous among the scholar-officials for his writing at an early age. He admired the style of Song Mingjiao and wrote 'The Unofficial Biography of Ouyang Wenzhong Gong'. Su Yangzhi Xiang wrote a preface for this book, placing it at the beginning, with the general idea: Gentlemen believe that the teachings of Buddhism were not verified in the eras of Yao (c. 2356-2256 BCE), Shun (c. 2294-2195 BCE), Yu (c. 2123-2025 BCE), and Tang (c. 1670-1600 BCE), but after Confucius (551-479 BCE) and Mencius (c. 372-289 BCE), the Confucian scholars of past dynasties, even when in power, did not prohibit Buddhism, but allowed it to spread throughout the world. There have been many throughout history who hold this view. Only Zuxiu Gong believed that Yao's son Danzhu was not worthy of being given the throne, so he abdicated to Shun, and Shun also worried about Shangjun (Shun's son) and abdicated to Yu, until the revolutions of Tang of Shang and King Wu of Zhou (c. 1046-1043 BCE), the teachings of Buddhism began to manifest. If Confucius were to act, what would be different? From Yao to King Wu of Zhou, Buddhism had not yet been born, and there was a reason for this. After King Cheng (c. 1042-1021 BCE) and King Kang (c. 1020-996 BCE) passed away, Buddhism began to show traces, but it had not yet been accepted by China, in order to wait for a sage to be born in the state of Lu, to gather the great achievements of the teachings of the ancient emperors. The sage was trapped in the states of Lu, Wei, Chen, and Song, wanting to live among the Nine Yi, and float to the sea on a raft. At that time, if the teachings from tens of thousands of miles away were added to China, who among the Son of Heaven and the feudal lords would listen? The Dharma is not casually transmitted; if it were not for Xianzong being moved and seeking it from afar, I am afraid that it could not be quickly responded to. These are all books written by Zuxiu Gong in the capital, and his shocking and unconventional arguments amount to tens of thousands of words, but they have not been passed down to the world. Zuxiu also once praised Su Dongpo.

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像曰。漢之司馬．楊．王。唐之太白．子昂。是五君子者。皆生乎蜀郡。未若夫子而有耿光。夫子之詩。抗衡者。其唯子美。夫子之文。並軫者。其唯子長。賦亦賢于屈賈。字乃健于鐘王。此夫子之絕技。蓋至道之秕糠。夫子之道。是為后稷．伊尹。可以致其君于堯．湯。時議將加之於鈇鉞。而夫子尤諷于典章。海表之遷。如還故鄉。信蜀郡之五杰者。莫得窺夫子之垣墻。秀之言論風旨。不特此而已。嘗一臠可以知鼎味也。靖康初。秀尚留京師。著華陽宮記。極為詳備。其東都事略以為朱勉傳贊。蓋勉董役讀之者。所謂壽山艮岳則昭然矣。豈待寄目耶。張丞相德遠判福唐。致秀住長樂光嚴蘭若。后歸老蜀山。翛然燕處。一話一言未嘗忘衛宗護教。既福不逮慧。為時論所惜焉。

新淦東山吉禪師。閩人。佛照光公受業師也。道學充茂。談辯灑落。高明士夫喜與之過從。有李朝請者。乃薌林居士之舅氏。嘗偕薌林謁之語道。李曰。家賊惱人時如何。吉曰。誰是家賊。李豎起拳。吉曰。賊身已露。李曰。和尚莫荼糊人好。吉曰。贓證現在。李愕眙不薦。吉衝口成偈曰。家賊惱人孰如何。千聖回機只為佗。遍界遍空無影跡。無依無住絕籠羅。賊。賊。猛將雄兵收不得。疑殺天下老禪和。笑倒鬧市古彌勒。休。休。不用將

心向外求。回頭瞥爾賊身露。併贓捉獲世無儔。世無儔。真可仰。從茲不復夸技倆。怙怙安家樂業時。萬象森羅齊撫掌。吉又嘗以二頌發揮德山．臨濟棒喝之旨。曰。入門便棒。七顛八倒。匝地普天。一時勘破。入門便喝。夜叉羅剎。大地山河。一時惡發。吉乃道場山琳公之嗣。𣆶于南閩。首眾開元。就云堂午齋次。說偈曰。八十四年老比丘。萬般施設不如休。今朝廓爾忘緣去。任聽橋流水不流。遂泊然而逝。其臨大變。殊異如此。

仁宗皇帝以皇祐四年十二月九日遣中使降御問于凈因大覺禪師懷璉曰。才去豎拂。人立難當。璉方與眾晨粥。遂起謝恩。延中使粥。粥罷。即以頌回進曰。有節非干竹。三星繞月宮。一人居日下。弗與眾人同。於是皇情大悅。既而復賜頌曰。最好坐禪僧。忘機念不生。無心焰已息。珍重往來今。璉和而進之曰。最好坐禪僧。無念亦無生。空潭明月現。誰說古兼今。於時華嚴隆公嘗謂璉即心是佛頌乃虛空釘橛。然璉公仰酬御問。應機而然。隆公言之。亦各有旨哉。

黃龍南禪師平時見學者來。必問生緣．佛手．驢腳。故叢林目為三關。亦嘗自作三頌。發明其旨。世只傳其佛手．驢腳。而遺卻生緣。廬山圓通旻公。乃黃龍法孫。于南嶽廣辯首座處。見南公親筆三頌曰。我手佛手兼

【現代漢語翻譯】 現代漢語譯本 心向外求（指追求外在的事物）。回頭一瞥，你這個賊（指妄心）就暴露了。連人帶贓（指妄心和煩惱）一起捉住，世上無人能比。世上無人能比，真是令人敬仰。從此不再誇耀自己的伎倆。安安穩穩地安家樂業之時，萬象森羅都一起撫掌稱快。吉禪師曾經用兩首偈頌來發揮德山（Deshan）和臨濟（Linji）棒喝的宗旨。說：『入門便棒，七顛八倒，匝地普天，一時勘破。』『入門便喝，夜叉羅剎（均為惡鬼名），大地山河，一時惡發。』吉禪師是道場山琳公的嗣法弟子，在南閩（福建南部）一帶，帶領大眾在開元寺（Kaiyuan Temple）修行。在云堂午齋時，說偈曰：『八十四年老比丘（和尚），萬般施設不如休。今朝廓爾忘緣去，任聽橋流水不流。』說完就安然而逝。他臨終時的表現，真是與衆不同。 仁宗皇帝（Renzong Emperor）（1010-1063）在皇祐（Huangyou）四年（1052）十二月九日派遣中使（皇帝的使者）向凈因大覺禪師懷璉（Huailian）降御問說：『才去豎拂（剛剛放下拂塵），人立難當（令人難以招架）。』懷璉當時正和大眾一起吃早粥，於是起身謝恩，請中使一起用粥。粥罷，就用偈頌回覆進獻說：『有節非干竹，三星繞月宮。一人居日下，弗與眾人同。』於是皇帝非常高興。不久又賜頌說：『最好坐禪僧，忘機念不生。無心焰已息，珍重往來今。』懷璉和頌進獻說：『最好坐禪僧，無念亦無生。空潭明月現，誰說古兼今。』當時華嚴隆公（Huayan Longgong）曾經說懷璉的『即心是佛』頌是虛空釘橛（比喻沒有實際意義）。然而懷璉禪師仰酬御問，是應機而為。隆公的言論，也各有其宗旨啊。 黃龍南禪師（Huanglong Nan Chanshi）平時見到學人來，必定問生緣（與生俱來的因緣）、佛手（佛的手）、驢腳（驢的腳）。所以叢林中稱之為三關。他也曾經自己作了三首偈頌，來闡明其中的宗旨。世上只流傳他的佛手、驢腳，而遺漏了生緣。廬山圓通旻公（Yuantong Min Gong），是黃龍禪師的法孫，在南嶽廣辯首座（Guangbian Shouzuo）處，見到南禪師親筆所寫的這三首偈頌說：『我手佛手兼』

【English Translation】 English version Seeking outwards. A glance back reveals your thieving self. Catching both the thief and the stolen goods, unparalleled in the world. Unparalleled in the world, truly admirable. From now on, no more boasting of skills. When peacefully settling down to live and work, all phenomena clap their hands in delight. Chan Master Ji once used two verses to elaborate on the principles of Deshan's (德山) and Linji's (臨濟) shouts and blows. He said: 'Entering the gate, a blow immediately, topsy-turvy, throughout the entire land, instantly seeing through.' 'Entering the gate, a shout immediately, Yakshas and Rakshasas (夜叉羅剎, both names of evil spirits), the earth, mountains, and rivers, instantly erupt in evil.' Chan Master Ji was a Dharma heir of Lin Gong of Daochang Mountain. In the southern part of Min (southern Fujian), he led the assembly at Kaiyuan Temple (開元寺). During the midday meal in the meditation hall, he spoke a verse: 'An eighty-four-year-old bhikkhu (和尚), all kinds of efforts are not as good as ceasing. Today, forgetting conditions, I depart, letting the water flow or not flow under the bridge.' Then he passed away peacefully. His demeanor at the moment of great change was truly extraordinary. Emperor Renzong (仁宗皇帝) (1010-1063) on the ninth day of the twelfth month of the fourth year of Huangyou (皇祐) (1052) sent an imperial envoy to Chan Master Huailian (懷璉), the Greatly Enlightened of Jingyin Temple, with an imperial question: 'Just having put down the whisk, one is hard to withstand.' Huailian was then having morning congee with the assembly, so he rose to thank the Emperor and invited the envoy to join them for congee. After the congee, he replied with a verse: 'Having joints, yet not bamboo, three stars circle the moon palace. One person dwells beneath the sun, not the same as the multitude.' Thereupon, the Emperor was greatly pleased. Soon after, he bestowed another verse: 'Best is the meditating monk, forgetting contrivance, thoughts unarising. With a mind of no-mind, the flames have ceased, cherish the comings and goings of past and present.' Huailian responded with a verse: 'Best is the meditating monk, with no-thought and no-birth. The clear pool reflects the bright moon, who speaks of past and present together?' At that time, Huayan Longgong (華嚴隆公) once said that Huailian's verse 'Mind itself is Buddha' was like nailing a peg into empty space (meaningless). However, Chan Master Huailian's response to the imperial question was appropriate to the occasion. Longgong's words also had their own meaning. Chan Master Huanglong Nan (黃龍南禪師) usually asked students about their 'birth-source' (與生俱來的因緣), 'Buddha-hand' (佛的手), and 'donkey-leg' (驢的腳) when they came to him. Therefore, the monastic community called them the 'three barriers'. He also composed three verses himself to explain their meaning. The world only transmits his 'Buddha-hand' and 'donkey-leg', but omits the 'birth-source'. Yuantong Min Gong (圓通旻公) of Lushan, a Dharma grandson of Chan Master Huanglong, saw these three verses written by Chan Master Nan himself at the seat of Guangbian Shouzuo (廣辯首座) of Nanyue, which said: 'My hand and the Buddha-hand combined.'

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舉。禪人直下薦取。不動干戈道出。當處超佛越祖。我腳驢腳並行。步步踏著無生。會得云收日卷。方知此道縱橫。生緣有語人皆識。水母何曾離得蝦。但見日頭東畔上。誰能更吃趙州茶。若以林間錄所載佛手驢腳頌校辯之本。十有一字不同。無乃先後改更而然。且如南公頌勘婆話呈慈明。尚以有．沒字見工拙。由是而觀。豈無優劣哉。

舂陵有水曰濂。周公茂叔先世所居。既樂廬山之幽勝而築室。則以濂名其溪。蓋識不忘本矣。於時佛印禪師元公寓鸞溪之上。相與講道。為方外友。由是命佛印作青松社主。追媲白蓮故事。嘉祐中。公通守贛上。尋有譖公于部使者。臨之甚威。公處之超然。佛印聞而述廬山移文寄之曰。仕路風波儘可驚。唯君心地坦然平。未談世利眉先皺。才顧雲山眼便明。湖宅近分堤柳色。田齋新占石溪聲。青松已約為禪社。莫遣歸時白髮生。公未歸。間復趣之曰。常思湖口綢繆別。又憶匡廬爛漫遊。兩地山川頻在目。十年風月澹經秋。仙家丹藥誰能致。佛國乾坤自可休。況有天池蓮社約。何時𢹂手話峰頭。公雖為窮理之學。而推佛印為社主。茍道之不同。豈能相與為謀耶。

廬山湯泉在山南。為小剎。熙寧間。禪公住持叢林亦雍肅。因舉。南泉同歸宗．麻谷去禮覲國師。路次。于地畫

【現代漢語翻譯】 現代漢語譯本： 舉。禪者直接領會。不費一兵一卒就道出真理。當下超越佛和祖師。我的腳和驢的腳並行，每一步都踏著無生之境。領會到雲散日出的景象，才知道此道的縱橫無礙。『生緣』這句話人人都知道，水母什麼時候離開過蝦？只看到太陽從東邊升起，誰還能再去吃趙州的茶？如果用《林間錄》所記載的佛手驢腳頌來校對辨析，有十一字不同，大概是先後更改的緣故。比如南公用頌來勘驗婆子的話，呈給慈明禪師，尚且用『有』、『沒』二字來顯示工巧拙劣。由此看來，難道沒有優劣之分嗎？

舂陵有條河叫濂水，是周敦頤（周公茂叔）先世居住的地方。他喜愛廬山的幽靜秀美，於是築室於此，並用『濂』來命名這條溪流，這是不忘本的表現啊。當時佛印禪師住在鸞溪之上，與周敦頤一起講論佛道，成為方外之友。因此周敦頤命佛印擔任青松社的社主，追比當年慧遠大師建立白蓮社的故事。嘉祐年間（1056-1063），周敦頤任贛州通判，不久有人在部使者面前誣陷他，部使者對他非常嚴厲。佛印禪師聽說了這件事，寫了《廬山移文》寄給周敦頤，其中說道：『仕途風波最是讓人心驚，只有你的心地坦然平靜。沒談世俗利益眉頭就先皺起，才看雲山一眼眼睛就明亮起來。湖邊的住宅快要分到堤邊的柳色，田園的齋室新近佔據了石溪的聲響。已經約定在青松結成禪社，不要等到頭髮白了才回來。』周敦頤沒有回來，佛印又寫詩勸他：『常常思念湖口依依不捨的告別，又回憶起在匡廬山無拘無束的遊玩。兩地的山川常常浮現在眼前，十年來的風月平淡地度過。仙家的丹藥誰能得到，佛國的乾坤自然可以安歇。何況還有天池蓮社的約定，什麼時候才能攜手在山峰上談話？』周敦頤雖然致力於窮究義理之學，卻推舉佛印擔任社主，如果道不同，怎麼能互相商議呢？

廬山的湯泉在山南，是一個小寺廟。熙寧年間（1068-1077），禪公住持此地，叢林也非常肅靜。禪公於是舉例說：南泉普愿和歸宗智常、麻谷寶徹一起去拜見南陽慧忠國師，在路上，南泉在地上畫了一個圈。

【English Translation】 English version: To raise. The Chan practitioner directly recommends and takes it. Without moving a single soldier, the truth is spoken. Surpassing the Buddha and the Patriarchs at the very place. My feet and the donkey's feet walk side by side, stepping on the un-born at every step. Understanding the clouds dispersing and the sun rising, one then knows the freedom of this path. The phrase 'cause of birth' is known to everyone, when has the jellyfish ever been separated from the shrimp? Only seeing the sun rising from the east, who can still eat Zhaozhou's tea? If comparing and analyzing with the 'Ode to Buddha's Hand and Donkey's Foot' recorded in the Linjian Lu, there are eleven different characters, probably due to subsequent changes. For example, when Nan Gong used a verse to examine the old woman's words and presented it to Ciming, he still used the words 'existence' and 'non-existence' to show skill and clumsiness. From this perspective, how can there be no distinction between superior and inferior?

There is a river in Chunling called the Lian River, where Zhou Dunyi (Zhou Gong Maoshu)'s ancestors lived. He loved the secluded beauty of Mount Lu, so he built a house here and named the stream 'Lian', which shows that he did not forget his roots. At that time, Chan Master Foyin lived above Luanxi, discussing the Buddha's path with Zhou Dunyi and becoming friends beyond the mundane world. Therefore, Zhou Dunyi appointed Foyin as the leader of the Green Pine Society, comparing it to the story of Huiyuan founding the White Lotus Society. During the Jiayou period (1056-1063), Zhou Dunyi served as the Vice Prefect of Ganzhou, and soon someone slandered him to the envoy, who was very strict with him. Chan Master Foyin heard about this and wrote 'A Proclamation Moving Mount Lu' and sent it to Zhou Dunyi, saying: 'The storms of officialdom are frightening, only your heart is calm and peaceful. Not talking about worldly benefits, your brow is already furrowed, only looking at the clouds and mountains, your eyes become bright. The lakeside residence is about to be divided by the willow color on the embankment, the garden hermitage has newly occupied the sound of the stone stream. We have already agreed to form a Chan society in the green pines, do not let your hair turn white before returning.' Zhou Dunyi did not return, and Foyin wrote again to urge him: 'I often think of the reluctant farewell at Lake Mouth, and also recall the unrestrained travels in Mount Kuanglu. The mountains and rivers of both places often appear before my eyes, and the wind and moon of ten years have passed by indifferently. Who can obtain the elixir of the immortals, the universe of the Buddha's land can naturally rest. Moreover, there is the agreement of the Lotus Society at Tianchi, when can we hold hands and talk on the mountain peaks?' Although Zhou Dunyi devoted himself to the study of principles, he recommended Foyin as the leader of the society, if their paths were different, how could they consult with each other?

The Tangquan (hot spring) of Mount Lu is located in the south of the mountain, and it is a small temple. During the Xining period (1068-1077), Chan Master Gong presided over this place, and the monastic community was also very solemn. Chan Master Gong then gave an example: Nanquan Puyuan, Guizong Zhichang, and Magu Baozhe went to pay respects to National Teacher Huizhong of Nanyang. On the way, Nanquan drew a circle on the ground.

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一圓相。云。道得即去。宗便於相中坐。谷便作女人拜。泉云。與么則不去也。宗云。是甚麼心行。泉於是喚回。禪乃頌曰。獨掌不浪鳴。靈光各自有。梵剎一才興。大家出隻手。大慧老師再董徑山。因勉學徒持缽。亦嘗舉此。禪公乃真凈之嗣云。

仰山小釋迦。住豫章觀音。僧齊己為總轄庶務。有粥疏曰。粥名良藥。佛所讚揚。義冠三檀。功標十利。更祈英哲。各遂願心。既備清晨。永資白業。昔刊于石。既經建炎兵火。無復存矣。豫章職方乘但云。詩僧齊己粥疏。己之所書。文墨可觀。不收其詞。今禪林晨粥唯唱前四句。且不知誰作也。己世姓胡。潭之益陽人。幼捐俗于大溈。依祐公。蓋與寂公為同門友。其後居西山金鼓而示寂。塔尚存龍盤。乃其書堂。元祐間。馬都運醇有小詩題院壁。曰。支遁逍遙不我逢。等閑下馬憩蓮宮。欲詢齊己幽棲事。七十山僧兩耳聾。

慈照禪師聰公。住襄州石門。請待制查公為撰僧堂記。曰。乾明寺者。去郡百里。古曰石門。因來易之。高山崚谷。虎豹所伏。岐路磽確。人煙夐絕。非志於道者。罔能棲其心也。游官之徒。羈束利名。雖觀其勝絕而罕能陟其境。道守郡日。知有學者法。字守榮。自雍熙三年參尋而至。后安禪之堂卑隘隳壞。於是發心重構。克堅其志。聚落

【現代漢語翻譯】 現代漢語譯本 一圓相（指佛教真理的象徵）。云：『說得出來就走。』宗就在圓相中坐下。谷便像女人一樣拜。泉說：『這樣就不走了。』宗說：『是什麼樣的心行？』泉於是叫他回來。禪乃作頌說：『獨掌不輕易鳴響，靈光各自都有。梵剎一旦興建，大家一起伸出手。』大慧老師再次整頓徑山，因為勉勵學徒持缽，也曾舉這個例子。禪公是真凈的後代。

仰山小釋迦（仰山慧寂，唐代禪僧的尊稱）。住在豫章（今江西省南昌市）觀音寺。僧人齊己（唐末詩人）擔任總轄庶務。有一篇粥疏說：『粥名為良藥，佛所讚揚。義理超過三檀（佈施、持戒、忍辱），功德彰顯十利（指吃粥的十種好處）。更祈求英俊賢哲，各自實現願望。既然準備了清晨的粥，永遠資助清凈的善業。』過去刻在石頭上，已經經歷了建炎（南宋高宗年號，1127-1130年）的兵火，沒有留存下來了。豫章職方乘但云：『詩僧齊己的粥疏，是齊己所寫，文辭墨跡值得一看，沒有收錄他的詞。』現在禪林早晨喝粥只唱前面四句，也不知道是誰作的。齊己俗姓胡，是潭州益陽（今湖南省益陽市）人，年幼時在大溈山出家，依止祐公，大概和寂公是同門好友。之後住在西山金鼓寺圓寂，塔還存在龍盤，那是他的書堂。元祐（北宋哲宗年號，1086-1094年）年間，馬都運醇有小詩題在院墻上，說：『支遁（東晉僧人）逍遙我沒遇到，隨便下馬在蓮宮休息。想詢問齊己隱居的事情，七十歲的山僧兩耳都聾。』

慈照禪師聰公，住在襄州（今湖北省襄陽市）石門寺。請待制查公為他撰寫僧堂記，說：『乾明寺，距離郡城一百里，古時候叫做石門，因為來這裡改變了名稱。高山峻嶺，老虎豹子潛伏的地方。岔路崎嶇不平，人煙稀少隔絕。不是有志於道的人，不能安住他的心。遊玩的官員，被名利束縛，即使看到這裡的美景也很少能登上這裡。道守郡的時候，知道有學者法，字守榮。從雍熙三年（986年）參訪尋師來到這裡。後來安禪的僧堂低矮狹窄破敗毀壞，於是發心重新建造，能夠堅定他的志向，聚集村落

【English Translation】 English version A complete circle (representing the symbol of Buddhist truth). Someone said, 'If you can speak of it, then go.' Zong then sat within the circle. Gu then bowed like a woman. Quan said, 'In that case, you are not leaving.' Zong said, 'What kind of mental activity is this?' Quan then called him back. Chan then composed a verse saying, 'A single palm does not sound easily, each has its own spiritual light. Once a Buddhist temple is built, everyone lends a hand.' Teacher Dahui once again reorganized Jingshan, because he encouraged the students to hold alms bowls, he also cited this example. Chan Gong was a descendant of Zhenjing.

Yangshan, the little Shakyamuni (referring to Yangshan Huiji, a respected Chan monk of the Tang Dynasty). He lived in Guanyin Temple in Yuzhang (present-day Nanchang, Jiangxi Province). The monk Qiji (a poet of the late Tang Dynasty) served as the general manager of affairs. There was a porridge memorial that said, 'Porridge is named a good medicine, praised by the Buddha. Its meaning surpasses the three danā (giving, morality, patience), its merit manifests the ten benefits (referring to the ten benefits of eating porridge). We further pray that the wise and virtuous, each fulfill their wishes. Since the morning porridge has been prepared, may it forever support pure good karma.' In the past, it was carved on stone, but it has been through the fires of the Jianyan era (Southern Song Gaozong's reign, 1127-1130), and no longer exists. Cheng Dan of the Yuzhang Zhifang said, 'The porridge memorial of the poet monk Qiji, written by Qiji, the writing and ink are worth seeing, but his words were not collected.' Now, the Chan monasteries only chant the first four lines when drinking porridge in the morning, and it is not known who wrote them. Qiji's secular surname was Hu, he was from Yiyang in Tanzhou (present-day Yiyang, Hunan Province), he left the secular world at Mount Dawei at a young age, relying on Master You, and was probably a fellow disciple with Master Ji. Later, he passed away at Jin'gu Temple in Xishan, and his pagoda still exists in Longpan, which was his study. During the Yuanyou era (Northern Song Zhezong's reign, 1086-1094), Ma Duyun Chun had a small poem inscribed on the wall of the courtyard, saying, 'Zhi Dun (a monk of the Eastern Jin Dynasty) carefree I did not meet, casually dismounted to rest in the lotus palace. Wanting to inquire about Qiji's secluded life, the seventy-year-old mountain monk is deaf in both ears.'

Chan Master Cizhao Conggong, lived in Shimen Temple in Xiangzhou (present-day Xiangyang, Hubei Province). He invited Wait Zhi Cha Gong to write a record of the monks' hall for him, saying, 'Qianming Temple, is a hundred miles away from the city, in ancient times it was called Shimen, because coming here changed its name. High mountains and steep valleys, where tigers and leopards lurk. The crossroads are rugged and uneven, the human smoke is sparse and isolated. Those who are not determined to follow the Way cannot settle their hearts. The officials who travel, are bound by fame and profit, even if they see the beauty here, they rarely can climb here. When Dao was guarding the prefecture, he knew that there was a scholar Fa, whose name was Shou Rong. He came here from the Yongxi three years (986) to visit and seek a teacher. Later, the meditation hall was low, narrow, dilapidated and destroyed, so he made a vow to rebuild it, able to strengthen his ambition, gathering villages

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求化。多歷年所。召良工。市美材。迄景德三年始告成。凡五間十一架。春有學徒慧果。𢹂錫至京。請余識之。將刊于石。乃書曰。自佛法廣被。達磨西來。具信根者。求證本源。星居曠野。蔽身草木。衣不禦寒。食不充腹。及正法漸漓。人法替怠。百丈禪師乃營其棟宇以安老病。邇來禪剎競構宏壯。少年初學恣臥其間。殊不知化緣者勞形苦骨。施財者邀福懺罪。明因果者如臥鐵床。若當冤敵。自非朝夕密密增長聖胎。其次親善知識者。志求解脫。可以暫容其形。龍神攸護。其或心汩蓋纏。身利溫暖。不察無明。不知命縮。唯記語言。自謂究竟。韶盡遷謝。墮彼惡趣。丈夫猛利。得不動心者哉。榮公。生鳳翔虢邑。出家于雍州鄠縣白雲山凈居禪院。大中祥符二年四月八日。記世之所傳。只從佛法廣被。至得不動心者哉而止矣。所以黃太史答芝曇秀手簡曰。查公前朝名士。游楊文公．王文惠公之門。參禪學道有氣息者也。然此僧堂記。恐尚有首尾耳。公早參瑯邪覺禪師。躬事薪水。因瑯邪示以注三祖信心銘。于上大寫一句。而下細寫一句。至數句之後。豁然悟旨。覺遂告之曰。老僧一期描𦘕虛空。直須吐卻始得。妙喜老師嘗謂。大觀間。聞太平州耆宿言其如此。

佛心禪師才公。始於受業院襲聲梵。應時俗。因如

城置法器。遇一叟語之曰。汝自是法器。何用更佗覓。才忽猛省。即趨西禪法席。聞方丈海印隆禪師云。平生睡不落人前。起不落人後。遂竊慕焉。及見老宿達道者看經。至一毛頭獅子。百億毛頭一時現。才指問曰。一毛頭獅子作么生得百億毛頭一時現。達曰。汝乍入叢林。豈可便理會許事。尋又問以。不在內．不在外．不在中間。此何理哉。達使其自看。才由是凡出入門。必跨定其限。默思。不在內．外．中間。卻在那裡。其純誠若此。於時西禪眾逾萬指。才發心領凈頭職。一夕汛掃次。隆適夜參。至則遇結座。擲拄杖云。了即毛端吞巨海。始知大地一微塵。才豁然有省。及出閩。造豫章黃龍山。與死心禪師機不契。乃參靈源禪師。凡入室。出必揮淚自訟曰。此事我見得甚分明。只是臨機吐不出。若為奈何。靈源知其勤篤。告以。須是大徹。方得自在也。居無何。竊觀鄰案僧讀曹洞廣錄。至藥山採薪歸。有僧問。甚麼處來。山曰。討柴來。僧指山腰下刀曰。鳴剝剝是個甚麼。山㧞刀作斫勢。才忽欣然摑鄰案僧一掌。揭簾趨出寮門。衝口說偈曰。徹。徹。大海乾枯。虛空迸裂。四方八面絕遮欄。萬象森羅齊漏泄。才之生緣長溪縣。出世南嶽上封。歸閩。住東山．大乘．福清．靈石。后遷鼓山而示寂。其為人褊急。叢林

蚤目之為才煎云。

丞相張無盡居士。平居與廬山東林照覺總禪師為方外侶。元豐辛酉秋。以序送羽士。蹇拱辰。字翊之。往參問于總。曰。成都道士蹇翊之來。言于余曰。吾鄉羽衣之族。世相與為婚姻。娶妻生子與俗流無異。拱辰因觀道藏．神仙傳記。翻然覺悟。當吾血氣剛強。視聽聰明。喔咿哇嗚順吾耳。青黃赤白炫吾目。甘脆膏腴爽吾口。馨香馥烈適吾鼻。滑澤纖柔佚吾體。歡欣動盪感吾意。此六寇者。乘吾瞀亂。晝夜與吾相親而未嘗相釋也。一旦吾之形秏而羸。氣秏而衰。精秏而萎。神秏而疲。八風寒暑之所薄。百邪鬼祟之所欺。陰魄欲沈。陽魂欲飛。則六寇者。曾莫吾代。而天下之至苦。吾獨當之。房闥之戀莫如婦。血肉之恩莫如女。拱辰於是悉囊中之所有與之而謝去。紿以佗事出游百里。遂泛涪江。下濮水。歷縉雲。出塗山。訪岑公之洞府。瞻神女之祠觀。而達于渚宮也。將泛九江。入廬山。結茅于錦繡之谷。長嘯乎香爐之頂。撫陶石以遙想。挹遠溪以濯足。蓋吾之術以性為基。以命為依。始乎有作。終乎無為。竊聞先生究離微之旨。窮心跡之歸。奏無弦之曲。駕鐵牛之機。故不遠而來見先生也。當試為余言之。余曰。壯哉。子之志乎。難行能行。難棄能棄。吾弗及子矣。余適有口疾。不能答子。

【現代漢語翻譯】 現代漢語譯本： 蚤目之為才煎云。（蚤目，一種草藥）

丞相張無盡居士，平時與廬山東林照覺總禪師是方外之友。元豐辛酉年（1081年）秋天，寫序送給羽士（道士）蹇拱辰，字翊之。讓他去向總禪師請教。張無盡說：『成都道士蹇翊之來告訴我，說他們家鄉的道士，世代互相通婚，娶妻生子和普通人沒什麼區別。蹇拱辰因此觀看道藏、《神仙傳記》，幡然醒悟。當他血氣方剛，視聽敏銳的時候，美妙的音樂順著他的耳朵進入，青黃赤白各種顏色炫耀他的眼睛，甘甜美味的食物使他的口感到舒暢，芬芳濃烈的氣味使他的鼻子感到舒適，光滑柔順的觸感使他的身體感到安逸，歡欣激盪的情緒感染他的心意。這六個盜賊，趁著我昏聵迷惑的時候，日夜與我親近卻不曾離開我。一旦我的形體耗損而瘦弱，氣力耗損而衰弱，精氣耗損而枯萎，精神耗損而疲憊，八風寒暑侵襲，各種邪祟鬼怪欺凌，陰魄想要下沉，陽魂想要飛散，那麼這六個盜賊，沒有誰能代替我承受痛苦，而天下最極致的痛苦，我卻要獨自承擔。房闥（臥室）的愛戀沒有比得上妻子，血肉的恩情沒有比得上女兒。蹇拱辰於是把囊中所有的錢財都給了她們，然後告別離開。用其他事情為借口出遊百里之外，於是乘船沿涪江而下，到濮水，經過縉雲，走出塗山，拜訪岑公的洞府，瞻仰神女的祠觀，到達渚宮。將要泛舟九江，進入廬山，在錦繡谷結茅居住，在香爐峰頂長嘯，撫摸陶淵明的石頭來遙想他，用遠處的溪水來洗腳。我的道術以性為基礎，以命為依靠，開始於有為，最終歸於無為。我聽說先生您精通細微的道理，窮盡心跡的歸宿，演奏無弦之曲，駕馭鐵牛之機，所以不遠萬里來拜見先生。希望您能為我講講這些道理。』

我說：『你的志向真偉大啊！難做到的能做到，難捨棄的能捨棄，我不如你啊。我恰好有口疾，不能回答你。』

【English Translation】 English version: Zao Mu Zhi Wei Cai Jian Yun. (Zao Mu, a kind of herb)

The Prime Minister Zhang Wujin, a lay Buddhist, was usually friends with Zen Master Zong of Zhaojue Temple in Donglin, Lushan Mountain. In the autumn of the Xinyou year of Yuanfeng (1081 AD), he wrote a preface to send the Taoist Jian Gongchen, styled Yizhi, to consult Zen Master Zong. Zhang Wujin said: 'The Taoist Jian Yizhi from Chengdu came to tell me that the Taoists in his hometown have intermarried for generations, marrying wives and having children just like ordinary people. Jian Gongchen then read the Taoist scriptures and 'Biographies of Immortals' and suddenly realized. When his blood and energy were strong, and his sight and hearing were sharp, beautiful music entered his ears, various colors dazzled his eyes, sweet and delicious food made his mouth feel comfortable, fragrant and rich smells made his nose feel comfortable, smooth and soft touches made his body feel comfortable, and joyful and exciting emotions infected his mind. These six thieves, taking advantage of my confusion, were close to me day and night but never left me. Once my body is depleted and weak, my energy is depleted and declining, my essence is depleted and withered, and my spirit is depleted and tired, when the eight winds of cold and heat invade, and all kinds of evil spirits and ghosts deceive me, when my Yin soul wants to sink and my Yang soul wants to fly away, then these six thieves, none of them can bear the pain for me, and the ultimate pain in the world, I have to bear it alone. The love of the boudoir is not as good as a wife, and the affection of blood is not as good as a daughter. Jian Gongchen then gave all the money in his bag to them and said goodbye. Using other things as an excuse to travel hundreds of miles away, he then sailed down the Fujiang River to the Pushui River, passed through Jinyun, walked out of Tushan, visited Cen Gong's cave, admired the shrine of the Goddess, and arrived at Zhugong. He is going to sail on the Jiujiang River, enter Lushan Mountain, build a hut in the Jinxiu Valley, howl on the top of Xianglu Peak, touch Tao Yuanming's stone to imagine him, and wash his feet with the distant stream. My Taoist practice is based on nature and relies on fate, starting with action and ending with inaction. I heard that you, sir, are proficient in subtle principles, exhaust the destination of the mind, play stringless music, and drive the iron ox machine, so I came to see you from afar. I hope you can tell me about these principles.'

I said, 'Your ambition is really great! You can do what is difficult to do, and you can give up what is difficult to give up. I am not as good as you. I happen to have a mouth disease and cannot answer you.'

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吾有方外之侶曰常總。居於東林。必能決子之疑。請持吾之說而往問之。噫。無盡不指蹇見道家流。而指往東林。厥有旨哉。

徑山明禪師。紹興辛酉。隨侍大慧老師過衡陽。日化於市。以贍庵眾須。一繩為率。癸亥秋。辭往浙西持缽。期明年上元回。大慧以偈送之。曰。藞苴明大禪。孟浪絕方比。識得玄中玄。作得主中主。赤腳走長街。一日數百里。色力既勇猛。殊不畏寒暑。如是二三年。日日只如此。人皆謂渠狂。渠只笑而已。秋陽方熾然。忽來辭妙喜。持缽入鬧市。普化乃知己。肩橫楖𣗖杖。其興不可止。臨行贈汝言。汝令須記取。甲子上元前。卻要到這裡。仍求得大慧像贊曰。直饒畫得十分。猶是真常流注。普化倒翻筋斗。爬著了明癢處。有個末後句。當機難禁制。咄。且不要絮。明。道貌豐碩。氣宇雄邁。應機施設。必以法為樂。故得叢林大禪之譽。至於偈頌。多率爾而成。亦有新意。隆興元年春。自莊山被旨住徑山。由廣德軍開法院僧首宗儼求頌發揮其修造。明掇筆書曰。這個儼僧首。靈機常在手。𡎺著磕著處。塞卻娘生口。言外領略得。三三不成九。僧首如是傳。大作獅子吼。諸佛亦如是。喝下須彌走。做起參天大梵剎。千年萬歲摩星斗。今徑山姑蘇別業。歲入二萬斛。乃明化于楊和王府。未幾

【現代漢語翻譯】 我有一位出世的朋友名叫常總（Changzong）。他住在東林寺。他一定能解答您的疑惑。請拿著我的話去問他。唉！無盡（Wujin，人名）不推薦那些見識淺薄的道家之流，卻推薦去東林寺，其中一定有深意啊。

徑山明禪師（Jingshan Ming Chanshi）。在紹興辛酉年（1141年），跟隨大慧（Dahui，禪師名）老師經過衡陽。每天在市場上化緣，用來供給庵里的日常所需。以一根繩子為標準。癸亥年（1143年）秋天，辭別前往浙西托缽乞食，約定明年正月十五元宵節回來。大慧（Dahui）作了一首偈送他，說：『邋遢的明大禪師（Ming Dachan Shi），孟浪得沒有誰能比。認識了玄中之玄，做得主中之主。赤腳走在長街上，一天走數百里。氣力既勇猛，殊不畏懼寒暑。像這樣過了兩三年，每天都只是這樣。人們都說他瘋了，他只是笑笑而已。秋陽正旺盛的時候，忽然來向妙喜（Miaoxi，大慧的號）辭別。拿著缽進入鬧市，普化（Puhua，禪師名）才是他的知己。肩上橫著楖𣗖杖，他的興致不可遏止。臨走贈送你一句話，你一定要記住。甲子年（1144年）元宵節前，就要回到這裡。』還求得大慧（Dahui）的畫像贊語說：『即使畫得十分像，仍然是真常的流注。普化（Puhua）倒翻筋斗，搔著了明（Ming）的癢處。有個末後句，當機難以抑制。咄！且不要絮叨。』明（Ming），道貌豐碩，氣宇雄邁。隨機應變，一定以佛法為樂。所以得到叢林大禪的讚譽。至於他的偈頌，大多是隨口而成，也頗有新意。隆興元年（1163年）春天，從莊山奉旨住持徑山寺。由廣德軍開法院的僧首宗儼（Zongyan）請求作頌來發揮他修造的功德。明（Ming）提筆寫道：『這個儼（Yan）僧首，靈機常在手。碰著磕著處，塞卻娘生口。言外領略得，三三不成九。僧首如此傳，大作獅子吼。諸佛也如是，喝下須彌走。做起參天大梵剎，千年萬歲摩星斗。』現在徑山寺在姑蘇的別業，每年收入兩萬斛，是明（Ming）在楊和王府化來的。不久

【English Translation】 I have a transcendent friend named Changzong. He lives in Donglin Temple. He will surely resolve your doubts. Please take my words and go ask him. Alas! Wujin does not recommend those shallow Daoist streams, but recommends going to Donglin Temple, there must be a profound meaning in it.

Chan Master Ming of Jingshan. In the year Xin You of Shaoxing (1141 AD), he followed Teacher Dahui past Hengyang. He begged for alms in the market every day to provide for the daily needs of the hermitage. He used a rope as a standard. In the autumn of Guihai (1143 AD), he bid farewell and went to western Zhejiang to beg for food, promising to return on the Yuanxiao Festival (Lantern Festival) on the fifteenth day of the first month of the next year. Dahui composed a verse to send him off, saying: 'Slovenly Chan Master Ming, so reckless that no one can compare. Recognizing the mystery within the mystery, becoming the master of the masters. Walking barefoot on the long street, hundreds of miles a day. His strength is both courageous and he is not afraid of the cold and heat. Like this for two or three years, every day is just like this. People all say he is crazy, he just smiles. When the autumn sun is strong, he suddenly comes to bid farewell to Miaoxi (Dahui's alias). Carrying a bowl into the bustling city, Puhua is his confidant. Carrying a staff across his shoulder, his excitement cannot be stopped. Before leaving, I give you a word, you must remember it. Before the Yuanxiao Festival of Jiazi year (1144 AD), you must return here.' He also obtained a eulogy for Dahui's portrait, saying: 'Even if it is painted perfectly, it is still a constant stream of true nature. Puhua somersaults, scratching Ming's itch. There is a final sentence, which is difficult to suppress at the moment. Hush! Don't be verbose.' Ming, with a dignified appearance and heroic spirit. Adapting to circumstances, he must take the Dharma as his joy. Therefore, he received the praise of the great Chan of the jungle. As for his verses, most of them are impromptu and also have new ideas. In the spring of the first year of Longxing (1163 AD), he was ordered to preside over Jingshan Temple from Zhuangshan. Zongyan, the head monk of the Kaifa Court of Guangde Army, requested a eulogy to promote his merits of construction. Ming picked up his pen and wrote: 'This monk Zongyan, his inspiration is always in hand. When he bumps into something, he shuts the mouth of his mother. He understands beyond words, three times three is not nine. The monk transmits it like this, making a great lion's roar. All the Buddhas are also like this, shouting down Mount Sumeru. Build a towering Brahma temple, for thousands of years to touch the stars.' Now Jingshan Temple's other property in Gusu has an annual income of 20,000 hu, which Ming obtained from the Yanghe Prince's Mansion. Not long after

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而示寂。既撰田記。明無與焉。昔韓昌黎奉詔撰平淮西碑。為李愬部卒石孝忠推仆。以其紀功不及於愬。以是方于田事。大略相似。惜叢林無孝忠之作耳。

豫章東山僧修演。里中劉氏子。得法于石門謙公。有偈曰。未悟之日要參禪。一見石門便坦然。蒙師指個真訊息。方知鹽咸醋是酸。自爾修杜多行。常于夏夜裸體以飼蚊蚋。有施與衣。則受而轉濟無者。亦嘗說偈見意曰。四十年來常跣足。不剃頭兮不澡浴。郡官為我換衣衫。只恐平生愿不足。以故世稱為劉道者。居無何。告其徒曰。吾將入定。可以磚泥為護。須三年後與汝相見。及期果出定。顯化異常。落成梵宇。至天禧二年歲餘二日。復將入定。遂囑徒屬以。四十九寒暑。當啟吾壙。即瞑目焉。治平三年。如其所囑之數。由是寺僧以其事聞于太守程公辟。率僚屬就視。而趺坐儼然。遂傅以香泥。奉安佛殿之西廡。以應民庶祈禱。夫演公悲願宏深。而能回首塵勞。曲開方便如此。

福州鼓山于紹興之初刊行古尊宿語錄二十有二。洪之翠嵓芝禪師者。其一焉。芝開堂于郡城。有問。如何是洪州境。答曰。滕王閣下千峰秀。孺子亭前薄霧生。又問。如何是境中人。答曰。出入敲金鐙。朱衣對錦屏。其刊本漏卻答境一聯。與問人一句。乃以對人而酬境。其顛

【現代漢語翻譯】 現代漢語譯本：然後圓寂。既然已經撰寫了田記，顯然與他無關。過去韓愈（768年-824年）奉皇帝的命令撰寫《平淮西碑》，被李愬（773年-821年）的部下士兵石孝忠推倒，因為碑文中記載李愬的功勞不夠。這件事與田記的事情相比，大致相似。可惜佛寺叢林中沒有像石孝忠這樣的人出現啊。

豫章（今江西省南昌市）東山寺的僧人修演，是當地劉家的兒子。他從石門謙公那裡得法。他有一首偈語說：『未悟道的時候要參禪，一見到石門就心胸坦然。蒙受老師指點真正的訊息，才知道鹽是鹹的，醋是酸的。』從此以後，修演苦行，常常在夏天的夜晚裸露身體來喂蚊子。有人施捨給他衣服，他就接受過來轉贈給沒有衣服的人。他也曾經說偈語來表達自己的心意：『四十年來常常光著腳，不剃頭啊也不洗澡。郡官為我換上新衣衫，只恐怕平生的願望不能滿足。』因此，世人都稱他為劉道者。不久，他告訴他的弟子們說：『我將要入定，可以用磚頭和泥土來保護我，必須三年後才能與你們相見。』到了約定的時間，他果然出定，顯現出奇異的景象。落成佛寺。到了天禧二年（1018年）多兩天，他又將要入定，於是囑咐他的徒弟們說：『四十九年後，應當開啟我的墓穴。』說完就閉上了眼睛。治平三年（1066年），按照他所囑咐的年數，於是寺里的僧人把這件事稟告給太守程公辟，程公帶領著下屬前去檢視，而修演仍然保持著跏趺坐的姿勢，非常莊嚴。於是用香泥塗抹他的身體，供奉安放在佛殿的西廂，用來回應百姓的祈禱。修演法師的悲願宏大深遠，而且能夠回頭看看世間的塵勞，巧妙地開啟方便之門，真是這樣啊。

福州鼓山在紹興初年（1131年左右）刊行了《古尊宿語錄》二十二部，洪之翠嵓芝禪師就是其中之一。翠嵓芝禪師在郡城開堂說法，有人問：『什麼是洪州（今江西省南昌市）的境界？』他回答說：『滕王閣下千峰秀麗，孺子亭前薄霧輕生。』又問：『什麼是境界中的人？』他回答說：『出入時敲響金鐙，身穿紅衣面對著錦繡屏風。』但是刊印的版本漏掉了回答境界的一聯，以及提問人的一句話，竟然用回答人的話來酬答境界，真是顛倒了。

【English Translation】 English version: Then he passed away into Nirvana. Since the field record had already been written, it clearly had nothing to do with him. In the past, Han Yu (768-824 AD) was ordered by the emperor to write the 'Pacification of Huaixi Stele', and he was pushed down by Shi Xiaozhong, a soldier under Li Su (773-821 AD), because the stele did not adequately record Li Su's merits. This matter is roughly similar to the field record incident. It is a pity that there was no one like Shi Xiaozhong in the Buddhist monastery.

The monk Xiuyan of Dongshan Temple in Yuzhang (present-day Nanchang, Jiangxi Province) was a son of the Liu family in the area. He obtained the Dharma from Master Qian of Shimen. He had a verse that said: 'Before enlightenment, one must practice Chan meditation; upon seeing Shimen, one's heart becomes open and at ease. Receiving the teacher's guidance on the true message, one then knows that salt is salty and vinegar is sour.' From then on, Xiuyan practiced asceticism, often baring his body on summer nights to feed mosquitoes. If someone gave him clothes, he would accept them and then give them to those who had none. He also once expressed his intention in a verse: 'For forty years, I have often gone barefoot, neither shaving my head nor bathing. The prefectural official changes my clothes for me, but I fear that my lifelong wish will not be fulfilled.' Therefore, the world called him Liu the Taoist. Soon after, he told his disciples: 'I am about to enter Samadhi. You can protect me with bricks and mud. You must see me again after three years.' At the appointed time, he indeed emerged from Samadhi, displaying extraordinary signs. A Buddhist temple was completed. On the second day of the year Tianxi two (1018 AD), he was about to enter Samadhi again, so he instructed his disciples: 'After forty-nine years, you should open my tomb.' After saying this, he closed his eyes. In the third year of Zhiping (1066 AD), according to the number of years he had instructed, the monks of the temple reported this matter to the prefect Cheng Gongbi, who led his subordinates to inspect it. Xiuyan was still sitting in the lotus position, very solemn. So they covered his body with fragrant mud and enshrined him in the west wing of the Buddha Hall to respond to the prayers of the people. Venerable Xiuyan's vows were vast and profound, and he was able to look back at the dust and toil of the world, skillfully opening the door of convenience, truly so.

In the early years of Shaoxing (around 1131 AD), Gushan Temple in Fuzhou published twenty-two volumes of the 'Recorded Sayings of Ancient Worthies', one of which was by Chan Master Cuiyan Zhi of Hong. Chan Master Cuiyan Zhi opened a Dharma hall in the city, and someone asked: 'What is the realm of Hongzhou (present-day Nanchang, Jiangxi Province)?' He replied: 'Below the Pavilion of Prince Teng, thousands of peaks are beautiful; before the Pavilion of Ruzi, a light mist arises.' Another person asked: 'What are the people in the realm?' He replied: 'They strike golden stirrups when entering and exiting, and wear red robes facing embroidered screens.' However, the printed version omitted the couplet answering the realm, as well as the questioner's sentence, and actually used the answer to the person to respond to the realm, which is truly a reversal.

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錯若此。紹興甲子逮今。模印流通天下不知其幾許。遂使標誌此道者。不見古人大全。可不惜哉。

西蜀釣魚山回禪師。早為石工。而有契證。故叢林目之為回石頭。蜀之名士馮當可．唐文若與數客語論次。舉。孔子曰。由。誨汝知之乎。知之為知之。不知為不知。是知也。回緘默靜聽。徐曰。古人意莫不如此。坐客駭異。且命回釋其大意。回即說偈曰。會得知之為知之。步步踏著上天梯。叵耐古人無意智。剛惹閑人說是非。舉座傾服。后馮公當可敘回語錄曰。五祖晚得南堂。慥暴生獰。凌跨勤遠。天遒地窄。投老大隋。回道者以運錘攻石之手。仰擊堅高。出力既粗。一錘便透。歸坐釣魚山下。乖崖峭壁十倍其師。狼毒砒霜不容下口。其徒彥文更不瞥地。要取餘毒。散施諸方。余恐後人不著便宜。自取僵仆。故為敘引。以冠前文。紹興間。卍庵顏公自徑山首眾歸蜀。經釣魚山。值回為眾入室。顏直前酬酢而出。少頃。回詢於眾曰。適來黥面僧子安在。有識顏者曰。其僧乃徑山顏首座。已登舟矣。回使侍者邀顏上山。講叢林之禮。顏嘗為劇寇虜而黥面也。

錢塘僧道潛者。以詩見知于蘇文忠公。號其為參寥子。凡詩詞迭唱更和形於翰墨。必曰參寥。及呂丞相為奏妙總師名之。后與簡牘。則曰妙總老師。江浙

【現代漢語翻譯】 現代漢語譯本： 像這樣的錯誤太多了。自紹興甲子年（1144年）到現在，翻印流通於天下的數量不知有多少。於是使得研究這個道的人，看不到古人的大全，這難道不可惜嗎？

西蜀釣魚山的回禪師（法號），早年是石匠，但有契悟，所以叢林中稱他為回石頭。蜀地的名士馮當可、唐文若與幾位客人談論時，舉了《論語》中孔子說的話：『由（孔子的學生，名子路），教給你對待知與不知的態度吧！知道就是知道，不知道就是不知道，這就是智慧啊。』回禪師沉默靜聽，然後緩緩地說：『古人的意思大概就是這樣。』在座的客人感到驚訝，並請回禪師解釋其中的大意。回禪師隨即說了偈語：『會得知之為知之，步步踏著上天梯。叵耐古人無意智，剛惹閑人說是非。』全座的人都傾服了。後來馮當可敘述回禪師的語錄時說：『五祖（弘忍）晚年得到南堂，南堂的僧人慥暴躁兇狠，凌駕於勤奮和遠見之上，使天地都顯得狹窄。投靠年老的隋朝，回道者以揮動鐵錘攻打石頭的雙手，向上敲擊堅硬高大的石頭，用力既粗獷，一錘就穿透了。歸隱坐在釣魚山下，那裡的懸崖峭壁比他的老師那裡還要險峻十倍，狼毒砒霜都難以入口。他的徒弟彥文更是不屑一顧，想要取得剩餘的毒素，散佈到各處。我擔心後人不瞭解其中的真意，反而自取滅亡，所以寫了這篇序言，放在前面。』紹興年間（1131-1162年），卍庵顏公從徑山擔任首座后回到四川，經過釣魚山，正趕上回禪師為大眾入室說法。顏公直接上前應對，然後離開。不久，回禪師問大眾說：『剛才那個臉上刺字的僧人在哪裡？』有認識顏公的人說：『那個僧人是徑山的顏首座，已經上船走了。』回禪師派侍者邀請顏公上山，講解叢林的禮儀。顏公曾經被強盜俘虜，臉上被刺了字。

錢塘的僧人道潛，因為詩歌而被蘇文忠公賞識，蘇文忠公稱他為參寥子。凡是詩詞唱和，寫在書畫上，必定寫上『參寥』。等到呂丞相向朝廷推薦他為妙總禪師，後來用書信稱呼他時，就寫『妙總老師』。江浙一帶……

【English Translation】 English version: Errors like this are too numerous. Since the Jiazi year of the Shaoxing era (1144 AD) until now, the number of reprints circulating throughout the world is unknown. Consequently, those who study this path cannot see the complete works of the ancients, which is truly regrettable.

Zen Master Hui of Diaoyu Mountain in Western Shu (his Dharma name) was a stonemason in his early years, but he had an awakening, so the monastic community called him Hui Stone. Feng Dangke and Tang Wenruo, famous scholars of Shu, were discussing with several guests and cited Confucius' words from the Analects: 'You (a student of Confucius, named Zilu), shall I teach you about the attitude towards knowing and not knowing? To know is to know, to not know is to not know, this is wisdom.' Zen Master Hui listened silently, then slowly said: 'The ancients probably meant this.' The guests present were surprised and asked Zen Master Hui to explain the main idea. Zen Master Hui then spoke a verse: 'Knowing that you know, step by step you climb the ladder to heaven. It is unbearable that the ancients had no intention or wisdom, just causing idle people to argue about right and wrong.' Everyone present was impressed. Later, Feng Dangke narrated Zen Master Hui's sayings, saying: 'The Fifth Patriarch (Hongren) obtained Nantang in his later years, and the monks of Nantang were violent and fierce, surpassing diligence and foresight, making the world seem narrow. Relying on the old Sui Dynasty, Hui Daozhe used his hands that wielded hammers to strike stones, striking the hard and tall stones upwards, with rough force, penetrating with one hammer. Returning to sit at the foot of Diaoyu Mountain, the cliffs there are ten times more dangerous than those of his teacher, and even wolfsbane and arsenic are difficult to swallow. His disciple Yanwen disdains it even more, wanting to obtain the remaining poison and spread it everywhere. I am afraid that later people will not understand the true meaning and will bring about their own destruction, so I wrote this preface and placed it in front.' During the Shaoxing era (1131-1162 AD), Wan'an Yan Gong returned to Sichuan from Jingshan after serving as the chief seat, passing by Diaoyu Mountain, just in time for Zen Master Hui to enter the room to preach to the public. Yan Gong went directly forward to respond and then left. Soon, Zen Master Hui asked the public: 'Where is the monk with the tattooed face who was here just now?' Someone who knew Yan Gong said: 'That monk is the chief seat Yan of Jingshan, and he has already boarded a boat.' Zen Master Hui sent a attendant to invite Yan Gong up the mountain to explain the etiquette of the monastic community. Yan Gong had been captured by bandits and had his face tattooed.

The monk Daoqian of Qiantang was appreciated by Su Wenzhong Gong for his poems, and Su Wenzhong Gong called him Canliaozi. Whenever poems were exchanged and written on calligraphy and paintings, 'Canliao' would definitely be written. When Prime Minister Lu recommended him to the court as Zen Master Miaozong, he would write 'Teacher Miaozong' in letters to him later. The Jiangzhe area...

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石刻具存者多。今略記公離錢塘。以長短句別之曰。有情風萬里卷潮來。無情送潮歸。問錢塘江上。西興浦口。幾度斜暉。不用思量今古。俯仰昔人非。誰似東坡老。白首忘機。記取西湖西畔。正暮山好處。空翠煙霏。算詩人相得。如我與君稀。約佗年東還海道。愿謝公雅志。莫相違。西州路。不應回首。為我沾衣。噫。今世之小生。于有道宗師。必名呼而示其忽慢。亦安知文忠於一詩僧尚爾。況道德崇重者耶。

白雲端和尚。住潯陽能仁。新其堂與廚。略記其實曰。古之稱善知識者。蓋專以祖法為務。旦夕坐于方丈間。應諸學者之問而決疑焉。若院之事。則有學者分而集之。故善知識之稱。得其實而有尊矣。愚嘉祐丙申孟夏。自圓通應命來繼茲席。雖不揆其實而至。且患其法堂．廚舍悉皆頹圮。有風雨不堪之憂。何足以容眾而繼人之後者哉。已而。得州人周氏懷義大新其堂。明年。有慕藺來者。又新其廚。然後風雨不足憂。而徒眾得以安焉。周氏素達于吾教。不欲書以自顯。愚謂廚資出諸遠近之人。不書之。無以嘉其善。乃並以二善刻於廚壁。噫。考于古之稱善知識者之義。愚尚有愧焉。己亥九月十七日住持沙門守端述。石刻既毀。前輩典刑無復見矣。今立根椽片瓦。便彰飾說。邀功歸己。欺於後世。安肯自

【現代漢語翻譯】 現代漢語譯本： 石刻上儲存下來的文字很多。現在簡略地記錄下我離開錢塘（今杭州）的情形，用長短句來表達：多情的風萬里席捲著潮水而來，無情的風又送著潮水退去。問那錢塘江上，西興渡口，有多少次映照著夕陽的餘暉。不用思量古今，抬頭低頭間，昔日的人已經不在。有誰像蘇東坡（蘇軾）一樣，白髮蒼蒼還忘記了世俗的機巧？記住西湖的西邊，正是傍晚山色最美的時候，一片空曠的翠綠，籠罩著煙霧。算起來，像詩人之間互相理解，就像我和你一樣稀少。相約他年從海路東歸，希望謝安（東晉名士）高雅的志向，不要違背。西州路啊，不應該回頭看，因為會為我沾濕衣裳。唉！現在的小年輕，對於有道的宗師，必定直呼其名來表示輕慢，又哪裡知道蘇軾對於一個詩僧尚且如此尊重，更何況是道德高尚的人呢？

白雲端和尚，住在潯陽（今江西九江）能仁寺，重新修繕了寺廟的殿堂和廚房。簡略地記錄下這件事的實際情況：古時候被稱為『善知識』（梵語：kalyāṇa-mitra，指引導他人向善的良師益友）的人，大概專門以弘揚佛法為己任，早晚坐在方丈室內，解答學者們的疑問，解決他們的困惑。至於寺院的事務，則有其他學僧分工負責。所以，『善知識』的稱呼，才名副其實而又令人尊敬。我在嘉祐（宋仁宗年號，1056年）丙申年孟夏（四月），從圓通寺應邀前來接替這裡的住持之位。雖然我不衡量自己的實際能力就來了，而且擔心這裡的法堂、廚房等房屋都已破敗不堪，有遭受風雨侵襲的憂患，又怎麼能夠容納僧眾，繼承前人的事業呢？不久，得到州人周懷義出資，大規模地修繕了殿堂。第二年，又有仰慕藺相如（戰國時趙國大臣）的人前來，又重新修繕了廚房。這樣，風雨的侵襲就不值得擔憂了，而僧眾也能夠安居了。周懷義一向通達佛法，不希望把這件事寫下來炫耀自己。我認為廚房的資金來自四面八方的人，不把這件事記錄下來，就無法表彰他的善行。於是就把這兩件善事都刻在廚房的墻壁上。唉！考察古代被稱為『善知識』的含義，我還是感到慚愧啊。己亥（1059年）年九月十七日，住持沙門守端敘述。石刻既然已經毀壞，前輩的典範已經無法再看到了。現在只要立起一根椽木、一片瓦，就大事宣揚，把功勞歸於自己，欺騙後世的人。又怎麼肯自己...

【English Translation】 English version: Many stone inscriptions remain. Now, I briefly record my departure from Qiantang (present-day Hangzhou), using a ci poem to express it: 'The affectionate wind rolls up the tide from ten thousand miles away, the heartless wind sends the tide back. I ask, on the Qiantang River, at the Xixing ferry, how many times has the slanting sunset shone? No need to ponder the past and present; in the blink of an eye, the people of old are gone. Who is like old Dongpo (Su Shi), forgetting worldly schemes even in old age? Remember the west side of West Lake, where the mountain scenery is most beautiful at dusk, a vast expanse of green shrouded in mist. Counting the mutual understanding between poets, it is as rare as between you and me. We agree to return east by sea in the future, hoping that Xie An's (a famous Jin Dynasty figure) elegant aspirations will not be betrayed. The road to Xizhou, one should not look back, for it will wet my clothes.' Alas! The young people of today invariably call enlightened masters by their names, showing their neglect and disrespect. How can they know that Su Shi still respected even a poetic monk, let alone those of high moral standing?

Venerable Bai Yunduan, residing at Nengren Temple in Xunyang (present-day Jiujiang, Jiangxi), renovated the temple's hall and kitchen. I briefly record the actual situation: Those who were called 'kalyāṇa-mitra' (spiritual friend) in ancient times were generally dedicated to the Dharma, sitting in their abodes day and night, answering the questions of students and resolving their doubts. As for the affairs of the monastery, they were divided and handled by other students. Therefore, the title 'kalyāṇa-mitra' was truly deserved and respected. In the early summer of the Bing Shen year of Jiayou (1056), I came from Yuantong Temple to succeed to this position. Although I came without considering my actual abilities, I was worried that the Dharma hall and kitchen were all dilapidated, with the threat of wind and rain. How could they accommodate the monks and continue the work of the predecessors? Soon after, Zhou Huaiyi, a local resident, generously renovated the hall. The following year, someone who admired Lin Xiangru (a minister of Zhao during the Warring States period) came and renovated the kitchen. Then, there was no need to worry about the wind and rain, and the monks could live in peace. Zhou Huaiyi has always been well-versed in the Buddha's teachings and did not want to write about it to show off. I believe that the funds for the kitchen came from people far and near, and if this was not recorded, there would be no way to commend his good deeds. Therefore, I inscribed both good deeds on the kitchen wall. Alas! Examining the meaning of those called 'kalyāṇa-mitra' in ancient times, I still feel ashamed. Narrated by the abbot Shramana Shouduan on the seventeenth day of the ninth month of the Ji Hai year (1059). Since the stone inscriptions have been destroyed, the models of the predecessors can no longer be seen. Now, as soon as a rafter or tile is erected, it is greatly publicized, and the credit is attributed to oneself, deceiving future generations. How could they themselves...

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書其愧耶。

待制韓公子蒼。與大慧老師厚善。及公僑寓臨川廣壽精舍。大慧入閩。取道過公。館于書齋幾半年。晨興相揖外。非時不許講。行不讓先後。坐不問賓主。蓋相忘于道術也。故公詩有禪心如密付。更為少淹留之句。公因話次。謂少從蘇黃門問作文之法。黃門告以熟讀楞嚴．圓覺等經。則自然詞詣而理達。東坡家兄謫居黃州。杜門深居。馳騁翰墨。其文一變如川之方至。後讀釋氏書。深悟實相。參之孔老。博辯無礙。浩然不見其涯。故為其載於墓誌。隆興改元仲夏。東萊呂伯恭登徑山。謁大慧。為兩月留。大慧語及韓公得斯論于蘇黃門。伯恭亦謂聞所未聞也。

右街僧錄慈雲大師善因。以政和五年夏詣廟堂。陳詞曰。伏為教門。於四月十六日。奉　聖旨指揮。為道錄董南運訴釋教所有毀漢天師等事。下有司取藏經。見行撿尋焚燬次。今不避冒瀆朝廷。輒有陳述。切緣天下寺院大藏經文。元系　太祖．太宗聖旨雕造印行流通。及都城寺院並后妃之家功德院藏經。又系本朝所賜。其辯正論。嘗蒙　仁宗皇帝收入崇總錄。若御府之書遽然焚燬。在臣子之心。有所不忍。恭惟國家功成治定。政教興隆。崇奉祖宗。凡所舊書未聞焚燬。只如揚子捶提仁義。滅絕禮學之言。世人謂之指斥老氏。莊子作盜跖．

【現代漢語翻譯】 現代漢語譯本：難道他會為此感到慚愧嗎？

待制韓公子蒼與大慧老師關係深厚。等到韓公子僑居臨川廣壽精舍時，大慧入閩，取道拜訪韓公子，住在書齋里將近半年。每天早晨起來互相作揖之外，沒有特別的事情不允許講論。行走不分先後，坐下不分賓主，大概是彼此在道術上互相忘卻了。所以韓公的詩有『禪心如密付，更為少淹留』的句子。韓公在談話中說，年輕時曾向蘇黃門請教作文的方法，黃門告訴他熟讀《楞嚴經》、《圓覺經》等經典，自然文辭精妙而道理通達。蘇軾（東坡）的哥哥被貶謫到黃州，閉門深居，馳騁翰墨，他的文章煥然一新，如大河奔流而至。後來讀了佛家的書，深刻領悟了實相，又參考孔子和老子的學說，博學善辯，沒有阻礙，浩瀚無邊，看不到盡頭。所以蘇軾將這件事記載在他的墓誌銘中。宋隆興元年（1163年）仲夏，東萊呂伯恭登上徑山，拜見大慧，住了兩個月。大慧談到韓公從蘇黃門那裡得到這個論斷，呂伯恭也說自己聞所未聞。

右街僧錄慈雲大師善因，在宋政和五年（1115年）夏天到朝廷進言說：『爲了佛教，在四月十六日，奉聖旨指示，因為道錄董南運控告佛教毀壞漢天師等事，下令有關部門查取藏經，發現后撿尋焚燬。現在我不怕冒犯朝廷，斗膽陳述。天下寺院的大藏經，原本是宋太祖、宋太宗聖旨雕刻印刷流通的，都城寺院以及后妃之家的功德院所藏的經書，又是本朝所賜。其中的《辯正論》，曾經蒙宋仁宗皇帝收入《崇文總錄》。如果御府的書籍突然被焚燬，作為臣子，心中實在不忍。恭敬地想到國家功成治定，政治教化興隆，崇奉祖宗，凡是舊有的書籍沒有聽說過焚燬的。就像揚雄（揚子）捶提仁義，滅絕禮學的言論，世人說他指斥老子，莊周（莊子）作《盜跖》』

【English Translation】 English version: Should he feel ashamed of this?

Han Gongzi Cang, a court attendant-in-waiting, had a deep friendship with Teacher Dahui. When Gongzi Han was residing in the Guangshou Jing She (Pure Abode) in Linchuan, Dahui entered Min and took the road to visit Gongzi Han, staying in his study for nearly half a year. Apart from bowing to each other in the morning, no lectures were allowed at other times. They did not yield precedence when walking, nor did they ask about guest or host when sitting, as they had probably forgotten each other in the pursuit of Daoist arts. Therefore, Gong's poem contains the line 'Zen mind is secretly entrusted, and even more lingering is desired.' Gong said in conversation that he had asked Su Huangmen about the method of writing when he was young. Huangmen told him that if he read the Lengyan Sutra (Śūraṅgama Sūtra) and the Yuanjue Sutra (Sūtra of Perfect Enlightenment) and other classics thoroughly, his words would naturally be exquisite and his reasoning would be clear. Su Shi (Dongpo)'s elder brother was exiled to Huangzhou, where he lived in seclusion and devoted himself to writing. His writing was completely renewed, like a great river rushing forth. Later, he read Buddhist books and deeply understood the true nature of reality, and also referred to the doctrines of Confucius and Laozi. He was erudite and eloquent, without hindrance, boundless and without end. Therefore, Su Shi recorded this in his epitaph. In the midsummer of the first year of the Longxing era (1163 AD), Lü Bogong of Donglai ascended Mount Jing and visited Dahui, staying for two months. Dahui mentioned that Han Gong had obtained this theory from Su Huangmen, and Lü Bogong also said that he had never heard of it.

The Right Street Monk Registrar, Great Master Ciyun Shanyin, went to the court in the summer of the fifth year of the Zhenghe era (1115 AD) and said: 'For the sake of Buddhism, on the sixteenth day of the fourth month, I received a decree because the Daoist Registrar Dong Nanyun accused Buddhism of destroying Han Tianshi and other matters, ordering the relevant departments to search for the Tripitaka, and to find and burn it. Now I am not afraid of offending the court, and I dare to state that the Tripitaka of the temples in the world was originally carved, printed, and circulated by the imperial edicts of Emperor Taizu and Emperor Taizong of the Song Dynasty. The scriptures stored in the temples of the capital and the merit halls of the imperial concubines were also bestowed by this dynasty. The Bian Zheng Lun (Treatise on Distinguishing the Correct), was once included in the Chongwen Zonglu (Comprehensive Record of Literary Works) by Emperor Renzong of the Song Dynasty. If the books of the imperial government are suddenly burned, as a subject, I cannot bear it in my heart. I respectfully think that the country has achieved success and stability, and the government and education are prosperous. We respect our ancestors, and we have never heard of burning old books. Just like Yang Xiong (Yangzi) criticized benevolence and righteousness and destroyed the theory of rites, people said that he criticized Laozi, and Zhuang Zhou (Zhuangzi) wrote The Robber Zhi.'

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漁父之篇。世人謂之毀擯孔聖。然而老子之道愈興。孔子之教益著。此所以孟子有戒盡信書之言也。明矣。豈非毀之者適所以尊之。今道教中有輔正除邪等論。毀斥釋氏切害甚多。而教門未嘗取乞除毀。伏望鈞慈特賜詳察。使釋．道二教不許互相排詆。以專柔無諍為事。各守一道。上助清朝興化之萬一。乞特降朝旨。禁止引用斥道教之言。免焚燬藏經。則天下幸甚。由是廟堂奏聞。至六月十一日奉　聖旨依奏。嗚呼。靖康之亂。推原其端。實由林靈素之徒。私于快己。黷紊朝綱。卒致生民墮于塗炭。悲夫。

廬山羅漢系南禪師。臨汀張氏子。母妊時。夢烈丈夫擐金甲巡行庭隅。遂詰其由。對以。有善知識寄生汝家。故來衛護耳。逮生而恃怙。拊抱即啼。遂從保母乳育。甫十歲。依金泉院僧德廉出家。廉于俗。則伯父也。雖距里閈不遠。閱三霜未嘗歸省。適其父𢹂世味與廉。講手足之敬。南悵然曰。清凈伽藍以葷茹穢污。其可耶。廉聞而詬其禮違敬順。深加屏斥。於時役者疏剪庭柏。南衝口成洗柏偈以見意曰。兩株寒柏種階前。翠葉靈根漸次堅。自稟萬年高操在。等閑霜雪莫相煎。廉駭異之。至年十九。占僧籍。因與同院僧海評為檀越禮梁武懺。忽感慨謂評曰。佛菩薩既是吾徒之祖。悉不能知其從來。至於讀懺文

【現代漢語翻譯】 現代漢語譯本： 《漁父》篇。世人說這是詆譭孔聖（孔子）。然而老子之道更加興盛，孔子的教誨更加顯著。這就是孟子有『不要完全相信書本』之說的原因。很明顯，詆譭他的人，恰恰是尊重他的人。現在道教中有『輔正除邪』等論調，詆譭排斥佛教非常厲害。而佛教界從未要求禁止這些詆譭。希望皇上您能詳細考察，使得釋（佛教）、道二教不互相排斥詆譭，以專心柔和不爭鬥為要務，各自遵守自己的道，來輔助清朝興盛教化于萬一。懇請皇上下達旨意，禁止引用詆譭道教的言論，避免焚燬佛教藏經。這樣天下就太幸運了。於是廟堂將此事上奏朝廷，到六月十一日，奉皇上聖旨，依照奏請辦理。唉！靖康之亂（1126-1127年）的發生，推究其根源，實在是因為林靈素之流，爲了滿足自己的私慾，擾亂朝綱，最終導致百姓陷入水深火熱之中。可悲啊。

廬山羅漢是南禪師，臨汀張氏之子。他母親懷孕時，夢見一位威武的丈夫身披金甲在庭院巡視。於是詢問原因，那人回答說：『有善知識要寄生在你家，所以我來衛護。』等到出生后，如果有人恃怙、撫抱他，他就啼哭。於是就由保姆餵養。剛滿十歲，就跟隨金泉院的僧人德廉出家。德廉按世俗關係來說，是他的伯父。雖然離家鄉不遠，過了三年也沒有回家探望。恰逢他的父親帶著世俗的食物來找德廉，講說手足之情。南禪師悵然地說：『清凈的伽藍怎麼能用葷腥來玷污呢？』德廉聽了，責罵他不合禮儀，違背孝道，嚴厲地斥責他。當時有工人在修剪庭院裡的柏樹，南禪師隨口作了一首《洗柏偈》來表達自己的心意：『兩株寒柏種階前，翠葉靈根漸次堅。自稟萬年高操在，等閑霜雪莫相煎。』德廉聽了感到非常驚異。到十九歲時，登記了僧籍。因此與同院的僧人海評一起，以檀越的身份禮拜梁武懺。忽然感慨地對海評說：『佛菩薩既然是我們的祖師，卻都不能知道他們的來歷。至於讀懺文……』

【English Translation】 English version: The chapter of 'The Fisherman'. People say it slanders Confucius (Kong Sheng). However, the Tao of Lao Tzu becomes more prosperous, and the teachings of Confucius become more prominent. This is why Mencius said, 'Do not completely believe in books.' It is clear that those who slander him are precisely those who respect him. Now, in Taoism, there are arguments such as 'assisting the righteous and eliminating the evil,' which slander and reject Buddhism very severely. However, the Buddhist community has never demanded the prohibition of these slanders. I hope Your Majesty can investigate in detail, so that the two religions of Buddhism (Shi) and Taoism do not slander each other, but focus on being gentle and non-contentious, each adhering to its own path, to assist the Qing Dynasty in prospering education by one in ten thousand. I implore Your Majesty to issue an edict prohibiting the citation of words that slander Taoism and to avoid the burning of Buddhist scriptures. Then the world would be very fortunate. Thereupon, the court reported this matter to the imperial court, and on the eleventh day of June, the imperial decree was issued to act in accordance with the report. Alas! The Jingkang Disaster (1126-1127 AD), tracing its origins, was really due to the likes of Lin Lingsu, who, in order to satisfy their own selfish desires, disrupted the court and ultimately caused the people to fall into misery. How sad!

Lu Mountain Luohan was the Chan Master Nan, the son of the Zhang family of Linting. When his mother was pregnant, she dreamed of a mighty man wearing golden armor patrolling the courtyard. So she asked the reason, and the man replied, 'A virtuous person is about to be born in your house, so I have come to protect him.' When he was born, if anyone relied on him or embraced him, he would cry. So he was raised by a nanny. Just at the age of ten, he became a monk following the monk De Lian of Jinquan Temple. De Lian, in secular terms, was his uncle. Although he was not far from his hometown, he did not return home for three years. It happened that his father came to De Lian with worldly food, talking about the affection between brothers. Chan Master Nan said sadly, 'How can a pure Sangharama be defiled with meat?' De Lian heard this and scolded him for being unfilial and violating etiquette, severely rebuking him. At that time, workers were pruning the cypress trees in the courtyard, and Chan Master Nan casually composed a 'Washing Cypress Gatha' to express his thoughts: 'Two cold cypresses planted before the steps, their green leaves and spiritual roots gradually strengthened. Since they possess the noble integrity of ten thousand years, do not casually let frost and snow torment them.' De Lian was very surprised to hear this. At the age of nineteen, he registered as a monk. Therefore, together with the monk Hai Ping of the same temple, he worshiped the Liang Wu Repentance as a benefactor. Suddenly, he said with emotion to Hai Ping, 'Since the Buddhas and Bodhisattvas are our ancestors, they cannot know their origins. As for reading the repentance text...'

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。字句尚差。況奧義乎。今肖類以為胤嗣。寧無愧心耶。既而謁郡之開元潭公。賞月次。潭使其徒著語以見志。南遽應曰。中秋十五夜。明月碧溪流。不獨鄞江上。光充四百州。潭欣然謂其未易量也。尋出游江國。首造廬陵隆慶閑公之室。次詣仰山偉公。咸器重焉。元豐己未。至長沙道林參禮祐禪師。于言下疑情頓釋。祐既謝院事。隨侍氐廬岳。逮元祐丙寅。祐住羅漢。南輔相建立叢林。雄冠江表。祐因告老。南繼其席。則年三十有九。處事撫眾。風規峻整。道譽四馳。閱於七白。忽升堂告眾曰。羅漢今日倒騎鐵馬。逆上須彌。踏破虛空。不留朕跡。乃歸方丈。跏趺而逝。實紹聖改元甲戌。門人行初摭其事。命蜀僧允平紀次。可謂備矣。續僧寶傳以南為首。既不得其詳。無乃摸象耶。

池州梅山愚丘宗禪師。因練塘居士洪慶善持江東使節夜宿山間。相與夜話。洪問以。飯僧見於何經。其旨安在。宗曰。四十二章經有云。飯惡人百。不如飯一善人。乃至飯千億三世諸佛。不如飯一無住．無作．無證之者。其無修證則是正念獨脫。能飯斯人則功超諸佛。然前輩知此旨者多矣。洪曰。其為誰乎。宗曰。且以近說。如秦少游。滕州貶所。自作挽章。有誰為飯黃緇之句。東坡既聞秦計。以書送銀五兩。囑范元長為秦飯僧。

【現代漢語翻譯】 現代漢語譯本：他的文字語句還很粗糙，更何況是深奧的佛法真義呢？現在（有人）模仿他的作品來作為（佛法）的繼承，難道沒有愧疚之心嗎？之後，他去拜訪了郡里的開元潭公（開元寺的潭禪師），正趕上潭公在賞月。潭公讓他的弟子寫些話來表達志向，南禪師立刻應聲寫道：『中秋十五夜，明月碧溪流。不獨鄞江上，光充四百州。』潭公高興地說他前途不可限量。不久，南禪師出遊江浙一帶，首先拜訪了廬陵的隆慶閑公（隆慶寺的閑禪師），然後又去仰山拜訪了偉公（仰山寺的偉禪師），都受到了他們的器重。元豐己未年（1079年），他到達長沙道林，參拜了祐禪師（道林寺的祐禪師），在祐禪師的教誨下，他長期以來的疑惑頓時消解。祐禪師卸任寺院事務后，南禪師就跟隨他隱居在衡山。到了元祐丙寅年（1086年），祐禪師住持羅漢寺，南禪師輔佐他建立叢林，規模雄偉，冠絕江南。祐禪師因為年老而告退，南禪師就繼承了他的住持之位，當時他三十九歲。他處理事務，安撫大眾，風範嚴峻整飭，道譽遠播。過了七年，他忽然升座說法，告訴大眾說：『羅漢寺今日倒騎鐵馬，逆上須彌山，踏破虛空，不留朕跡。』於是回到方丈室，結跏趺坐而逝。實際上是紹聖改元甲戌年（1094年）。門人行初蒐集了他的事蹟，命令蜀地的僧人允平記錄整理，可以說是很詳盡了。續僧寶傳以南禪師為首，既然沒有得到他的詳細情況，恐怕就像是盲人摸象吧。 池州的梅山愚丘宗禪師，因為練塘的居士洪慶善以江東使節的身份夜宿山間，（兩人）相互交談。洪慶善問宗禪師：『供養僧人的說法出自哪部經典？它的旨意是什麼？』宗禪師說：『《四十二章經》里有說：供養一百個惡人，不如供養一個善人，乃至供養千億三世諸佛，不如供養一個無住、無作、無證的人。』（因為）沒有修證才是真正的正念獨脫，能夠供養這樣的人，功德就超過了諸佛。然而，前輩中知道這個旨意的人很多。洪慶善問：『都有誰呢？』宗禪師說：『就說近代的，比如秦少游（秦觀），在滕州貶謫的地方，自己寫了挽章，有『誰為飯黃緇』的句子。東坡（蘇軾）聽說秦觀的計劃后，寫信送去銀子五兩，囑託范元長為秦觀供養僧人。

【English Translation】 English version: His words and sentences were still rough, let alone the profound meaning of the Dharma? Now (some people) imitate his works as (the Dharma) successors, wouldn't they feel ashamed? Later, he visited Kaiyuan Tan Gong (Zen Master Tan of Kaiyuan Temple) in the prefecture, just in time for Tan Gong to enjoy the moon. Tan Gong asked his disciples to write something to express their aspirations, and Zen Master Nan immediately responded by writing: 'Mid-Autumn Festival, fifteenth night, the bright moon flows in the green stream. Not only above the Yin River, but the light fills four hundred states.' Tan Gong happily said that his future was immeasurable. Soon, Zen Master Nan traveled to the Jiangzhe area, first visiting Longqing Xian Gong (Zen Master Xian of Longqing Temple) in Luling, and then visiting Yangshan Wei Gong (Zen Master Wei of Yangshan Temple), both of whom valued him highly. In the year of Jiwei in the Yuanfeng era (1079), he arrived at Daolin in Changsha and paid homage to Zen Master You (Zen Master You of Daolin Temple). Under the teachings of Zen Master You, his long-standing doubts were suddenly resolved. After Zen Master You stepped down from the temple affairs, Zen Master Nan followed him into seclusion in Mount Heng. In the year of Bingyin in the Yuanyou era (1086), Zen Master You resided at Luohan Temple, and Zen Master Nan assisted him in establishing a monastery, which was magnificent and surpassed all others in Jiangnan. Zen Master You retired due to old age, and Zen Master Nan succeeded him as abbot at the age of thirty-nine. He handled affairs and comforted the masses, with a strict and orderly demeanor, and his reputation for virtue spread far and wide. After seven years, he suddenly ascended the Dharma seat and told the assembly: 'Luohan Temple is today riding an iron horse upside down, going against the current to Mount Sumeru, breaking through the void, leaving no trace of me.' Then he returned to his abbot's room, sat in the lotus position, and passed away. It was actually the year of Jiaxu in the first year of the Shaosheng era (1094). His disciple Xingchu collected his deeds and ordered the monk Yunping from Sichuan to record and organize them, which can be said to be very detailed. The Continued Biographies of Eminent Monks takes Zen Master Nan as the head, but since his detailed situation was not obtained, it is probably like blind men touching an elephant. Zen Master Yuqiu Zong of Meishan in Chizhou, because the layman Hong Qingshan of Liantang stayed overnight in the mountains as an envoy of Jiangdong, (the two) talked to each other. Hong Qingshan asked Zen Master Zong: 'Which scripture does the saying of offering to monks come from? What is its meaning?' Zen Master Zong said: 'The Sutra of Forty-two Chapters says: Offering to a hundred evil people is not as good as offering to one good person, and even offering to billions of Buddhas of the three worlds is not as good as offering to one who is without dwelling, without action, and without proof.' (Because) not having proof is the true correct mindfulness and detachment, and being able to offer to such a person, the merit surpasses all Buddhas. However, many predecessors knew this meaning. Hong Qingshan asked: 'Who are they?' Zen Master Zong said: 'Let's talk about modern times, such as Qin Shaoyou (Qin Guan), in the place of his exile in Tengzhou, he wrote his own eulogy, with the sentence 'Who will offer rice to the yellow-robed monks'. Dongpo (Su Shi) heard about Qin Guan's plan and sent five taels of silver in a letter, entrusting Fan Yuanchang to offer rice to the monks for Qin Guan.

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及東坡北歸至毗陵。以疾不起。太學生裒錢于東京慧林飯僧。蘇黃門撰東坡墓誌首載之。洪曰。嚫金有據乎。宗曰。公豈不見毛詩．小雅鹿鳴。燕群臣嘉賓也。既飲食之。又實幣帛筐篚以將其厚意。蓋飲食不足以盡敬。而加贈遺以致慇勤也。於是為誦丁晉公齋僧疏曰。佛垂遍智。道育群生。凡欲救于傾危。必預形於景貺。謂白衣干祿。叨冢宰之重權。丹陛宣恩。忝先皇之優渥。補仲山之袞。曲盡巧心。和傅說之羹。難調眾口。嘗于安寢。忽夢清容。妙訓泠泠。俾塵心而早悟。真儀隱隱。恨凡目以那知。蓋智未週身。事乖遠害。至禍臨而莫測。成災及以非常。黜向西京。感聖恩而寬宥。竄于南裔。當忠憲以甘心。咎實自貽。孽非佗作。念一家上散地。望萬里以何歸。既為負國之臣。永絕經邦之術。程游湘土。道假靈山。正當煩惱之身。忽接清涼之眾。方知富貴難保始終。直饒鼎食之榮。豈若盂羹之美。特形歸命。恭發精誠。䖍施白金。充修凈供。飯苾芻之高德。答懶瓚之深慈。冀保此行。乞無他恙。伏願天回南眷。澤賜下臨。免置邊夷。白日便同於鬼趣。賜歸中夏。黃泉再感於天恩。䖍罄丹誠。永繄法力。洪曰。向讀名臣傳。只見補仲山袞．和傅說羹一聯而已。今獲全聞。其精禱若此。

黃龍死心禪師。因蜀僧泉

【現代漢語翻譯】 現代漢語譯本： 後來蘇軾（蘇軾）北歸，到達毗陵（今江蘇常州）時，因病去世。太學生們在東京（今河南開封）慧林寺募捐齋僧，蘇黃門（蘇轍）撰寫了蘇軾的墓誌銘，首先記載了這件事。洪覺范問道：『嚫金（佈施給僧人的財物）有依據嗎？』宗杲（zong gao）回答說：『您難道沒讀過《毛詩·小雅·鹿鳴》嗎？那是宴請群臣嘉賓的詩篇。已經讓他們吃喝了，又用幣帛筐篚裝滿禮物來表達深厚的敬意。大概是飲食不足以表達敬意，所以又加上贈送禮物來表達慇勤之意。』於是宗杲誦讀了丁晉公（丁謂）的齋僧疏文，說：『佛陀垂示普遍的智慧，道義養育眾生。凡是想要挽救傾覆的危局，必須預先顯現吉祥的徵兆。我以平民的身份求取俸祿，叨擾了冢宰（宰相）的重權；在丹陛（皇宮臺階）上接受恩典，有愧於先皇的優厚待遇。補綴仲山甫（周宣王大臣）的袞服，竭盡了巧思；調和傅說（商朝賢相）的羹湯，難以調和眾人的口味。曾經在安睡時，忽然夢見清秀的容貌，美妙的訓誡泠泠作響，使我塵封的心早日醒悟；真實的儀容隱隱約約，遺憾凡人的眼睛難以知曉。大概是智慧沒有周全，做事違背了遠離禍害的原則，以至於大禍臨頭而無法預測，災難降臨而非常突然。被貶黜到西京（今陜西西安），感謝聖上的恩典而寬恕了我；流放到南方邊遠地區，當以忠誠和坦然接受。罪過確實是自己造成的，災禍不是別人帶來的。想到一家人流落在荒遠之地，遙望萬里不知歸向何處。既然是辜負國家的臣子，就永遠斷絕了經邦治國的才能。行程遊歷湘江一帶，道路經過靈山。正當煩惱纏身的時候，忽然遇到清涼的僧眾。才知道富貴難以保持始終，即使是鼎食（富貴人家吃飯）的榮耀，又怎麼比得上盂羹（僧人吃的飯）的美好。特別表達歸順之意，恭敬地發出精誠之心，虔誠地佈施白金，用來充實修繕清凈的供養，供養高尚品德的比丘（出家受具足戒的男子），報答懶瓚（唐代和尚）的深厚慈悲。希望保佑此行平安，祈求沒有其他災禍。伏願上天迴轉南顧的眷戀，恩澤降臨下來，免於被安置在邊遠地區，否則白晝也如同身處鬼道；賜予我返回中原，即使身處黃泉也能再次感受到天恩。虔誠地傾訴丹誠，永遠依靠佛法的力量。』洪覺范說：『以前讀名臣傳記，只看到『補仲山甫袞，和傅說羹』這一聯而已，今天得以全部聽到，他的精誠祈禱竟然是這樣。』

黃龍死心禪師（黃龍慧南）因為蜀地僧人泉（quan）

【English Translation】 English version: Later, when Su Shi (Su Shi) returned north and arrived at Piling (now Changzhou, Jiangsu), he passed away due to illness. The students of the Imperial Academy raised money at Huilin Temple in Dongjing (now Kaifeng, Henan) to hold a vegetarian feast for monks. Su Zhe (Su Zhe) wrote Su Shi's epitaph, which first recorded this event. Hong Juefan asked, 'Is there any basis for the offering money (alms given to monks)?' Zong Gao (zong gao) replied, 'Have you not read the 'Deer Cry' from the 'Xiaoya' section of the Book of Songs? It is a poem about feasting ministers and guests. They have already been given food and drink, and then coins and silk are filled in baskets to express deep respect. It is probably that food and drink are not enough to express respect, so gifts are added to express cordiality.' Then Zong Gao recited Ding Jingong's (Ding Wei) memorial for offering a vegetarian feast to monks, saying: 'The Buddha bestows universal wisdom, and the Dao nurtures all beings. Whoever wants to save a situation from collapse must first show auspicious signs. I sought a salary as a commoner, presuming upon the heavy power of the Grand Tutor (Prime Minister); receiving grace on the Danbi (imperial palace steps), I am ashamed of the late emperor's generous treatment. Mending Zhong Shanfu's (minister of King Xuan of Zhou) ceremonial robe, I exhausted my ingenuity; harmonizing Fu Shuo's (wise minister of the Shang Dynasty) soup, it is difficult to harmonize everyone's tastes. Once, while sleeping peacefully, I suddenly dreamed of a beautiful face, and wonderful teachings rang out, causing my dusty heart to awaken early; the true appearance was faint and indistinct, regretting that mortal eyes could not know it. Perhaps wisdom was not comprehensive, and actions violated the principle of staying away from harm, so that disaster struck unexpectedly, and calamity came suddenly. Being demoted to Xijing (now Xi'an, Shaanxi), I am grateful for the emperor's grace in forgiving me; being exiled to the southern border, I should accept it with loyalty and equanimity. The fault is indeed my own, and the disaster was not brought by others. Thinking of my family scattered in remote places, looking out over thousands of miles, I do not know where to return. Since I am a minister who has failed the country, I will forever sever my ability to govern the country. Traveling through the Xiang River area, the road passes through Ling Mountain. Just when I was troubled, I suddenly encountered a group of pure monks. I realized that wealth and honor are difficult to maintain to the end, and even the glory of eating from tripods (wealthy people's meals), how can it compare to the beauty of a bowl of soup (monks' meals). I especially express my submission, respectfully sending forth my sincere heart, and devoutly donating white gold to enrich and repair pure offerings, to offer to the highly virtuous Bhikkhus (ordained male monks), and to repay the deep compassion of Lazan (monk of the Tang Dynasty). I hope to protect this journey in peace, and pray that there will be no other disasters. I humbly wish that Heaven will turn its favor to the south, and grace will descend, so that I will not be placed in remote areas, otherwise even in the daytime it will be like being in the realm of ghosts; grant me to return to the Central Plains, and even in the Yellow Springs I will feel the grace of Heaven again. I sincerely express my devotion, and forever rely on the power of the Dharma.' Hong Juefan said, 'When I read the biographies of famous ministers before, I only saw the couplet 'Mending Zhong Shanfu's robe, harmonizing Fu Shuo's soup', but today I was able to hear it all, and his sincere prayer was actually like this.'

Zen Master Sixin of Huanglong (Huanglong Huinan) because of the Shu monk Quan (quan)

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法涌入室次。死心曰。聞汝解吟詩。試吟一篇。泉曰。請師題目。死心豎起拂子。泉曰。一句坐中得。片心天外來。死心曰。川藞苴落韻了也。泉曰。杜撰試官。如麻似粟。拂袖而出。無何。死心有語曰。黃龍長老。觸著煩惱。若論心地。紅日杲杲。有易觸著煩惱為無頭無腦者。死心聞而怒詬。泉曰。此正與老師出光彩。死心曰。川僧休來胡脛。泉曰。祖師偈云。真性心地藏。無頭又無尾。亦胡脛耶。死心不覺解顏。死心嘗贊六祖曰。六祖當年不丈夫。倩人書壁自涂糊。明明有偈言無物。卻受佗家一缽盂。是時依其韻而和者亦眾。死心複次元韻酬泉曰。絕句精明勝丈夫。出言吐氣不麻胡。須知得意如流水。笑殺黃梅爭缽盂。泉尋以頌辭別。有祖意西來我不知之句。死心即拈其句送之曰。祖意西來我不知。知時未得入離微。離微徹了離微旨。始信心源獨自歸。

雪竇持禪師嗣象田卿公。乃東林照覺之孫。平居偈頌。衝口而成。其賦紙帳曰。不犯條絲不涉機。細揉霜楮凈相宜。半軒秋月難分夜。一榻寒云未散時。睡去浩然忘混沌。坐來虛白稱無為。綿綿不許纖塵入。任汝風從八面吹。又假山曰。數拳幽石疊嵯峨。池水泓然一寸波。識得山川無限意。目前蕭灑不消多。又閑居曰。年來趨世勿心情。閣錫孤峰計已成。快

【現代漢語翻譯】 現代漢語譯本： 法涌入室時，死心禪師說：『聽說你擅長吟詩，試著吟一首來聽聽。』法泉禪師說：『請老師出題。』死心禪師豎起拂子。法泉禪師吟道：『一句坐中得，片心天外來。』死心禪師說：『川藞苴（形容雜亂無章）落韻了。』法泉禪師說：『杜撰試官，如麻似粟。』說完拂袖而去。不久，死心禪師有語：『黃龍長老，觸著煩惱，若論心地，紅日杲杲。』有人將『觸著煩惱』改為『無頭無腦』。死心禪師聽后怒斥。法泉禪師說：『這正是與老師您增光添彩。』死心禪師說：『川僧休來胡脛（胡說八道）。』法泉禪師說：『祖師偈云：真性心地藏，無頭又無尾，亦胡脛耶？』死心禪師不覺解顏（露出笑容）。死心禪師曾贊六祖慧能大師說：『六祖當年不丈夫，倩人書壁自涂糊。明明有偈言無物，卻受佗家一缽盂。』當時依照這個韻律唱和的人也很多。死心禪師又用原來的韻律酬和法泉禪師說：『絕句精明勝丈夫，出言吐氣不麻胡。須知得意如流水，笑殺黃梅爭缽盂。』法泉禪師隨即用頌辭告別，其中有『祖意西來我不知』的句子。死心禪師就拈出這句送給他，說：『祖意西來我不知，知時未得入離微。離微徹了離微旨，始信心源獨自歸。』

雪竇持禪師繼承了象田卿公的禪法，是東林照覺禪師的孫子。他平時所作的偈頌，都是脫口而出。他所作的《紙帳》說：『不犯條絲不涉機，細揉霜楮凈相宜。半軒秋月難分夜，一榻寒云未散時。睡去浩然忘混沌，坐來虛白稱無為。綿綿不許纖塵入，任汝風從八面吹。』又作《假山》說：『數拳幽石疊嵯峨，池水泓然一寸波。識得山川無限意，目前蕭灑不消多。』又作《閑居》說：『年來趨世勿心情，閣錫孤峰計已成，快'

【English Translation】 English version: When Faquan entered the room, Zen Master Sixin said, 'I heard you are good at composing poems. Try to compose one for me to listen to.' Zen Master Faquan said, 'Please give me a topic, teacher.' Zen Master Sixin raised his whisk. Zen Master Faquan recited, 'A line is obtained in the sitting, a piece of heart comes from beyond the sky.' Zen Master Sixin said, 'Chuan la ju (describing something messy and disorganized) is out of rhyme.' Zen Master Faquan said, 'Fabricating examiners, like hemp and millet.' After saying that, he flicked his sleeves and left. Not long after, Zen Master Sixin said, 'Elder Huanglong, touched by煩惱 (kleshas, afflictions), if discussing the mind-ground, the red sun is bright.' Someone changed 'touched by煩惱 (kleshas, afflictions)' to 'headless and brainless.' Zen Master Sixin scolded angrily after hearing this. Zen Master Faquan said, 'This is precisely adding luster to you, teacher.' Zen Master Sixin said, 'Chuan monk, stop胡脛 (hujing, talking nonsense).' Zen Master Faquan said, 'The ancestral master's verse says: The true nature is the mind-ground treasury, without head and without tail, is that also 胡脛 (hujing)?' Zen Master Sixin unconsciously smiled. Zen Master Sixin once praised the Sixth Patriarch Huineng, saying, 'The Sixth Patriarch was not a hero back then, asking someone to write on the wall and smearing it himself. Clearly there is a verse saying there is nothing, yet he received a bowl from another's family.' At that time, many people echoed and harmonized according to this rhyme. Zen Master Sixin then used the original rhyme to reciprocate Zen Master Faquan, saying, 'The verse is precise and brighter than a hero, the words spoken are not careless. You must know that obtaining the meaning is like flowing water, laughing at Huangmei for fighting over the bowl.' Zen Master Faquan then bid farewell with a eulogy, which included the line 'I do not know the ancestral meaning coming from the West.' Zen Master Sixin then picked out this line and sent it to him, saying, 'I do not know the ancestral meaning coming from the West, when knowing, one has not yet entered the subtle. Thoroughly understanding the subtle meaning, then the source of faith returns alone.'

Zen Master Xuedou Chi inherited the Zen Dharma of Lord Xiangtian Qing, and was the grandson of Zen Master Zhaojue of Donglin. The verses and eulogies he usually composed were all spoken spontaneously. His 'Paper Tent' says, 'Not violating a thread, not involving a machine, finely rubbing the frost paper, pure and suitable. Half the pavilion's autumn moon is hard to distinguish from the night, a couch of cold clouds has not yet dispersed. Sleeping, one forgets the vast chaos, sitting, the empty white is called non-action. Continuously not allowing a speck of dust to enter, let the wind blow from all eight directions.' He also wrote 'Rockery', saying, 'Several fists of secluded stones are stacked jaggedly, the pond water is clear and an inch of wave. Recognizing the infinite meaning of mountains and rivers, the present is unrestrained and does not need much.' He also wrote 'Seclusion', saying, 'In recent years, do not have the mood to follow the world, the plan to leave the錫 (xi, staff) on the solitary peak has been completed, 快'

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活有時無奈何。繞松長嘯兩三聲。大慧老師前住徑山。法席雄盛。諸山未嘗敢有登其門者。獨持造謁。大慧為上堂講法眷之禮。相與觀𦘕工圖臨濟像次。持且欲傳其本。大慧令為揎肘作𡎺拳之勢。持遂命為贊曰。面似淋了灰堆。喝似旱天怒雷。雖然粗粗慥慥。且不隈隈𣯧𣯧。咄。是甚麼。若不得這個道理。定作一枚渠魁。其後。諸方有𦘕頂相。效顰作露肘握拳之狀。未免取誚識者。持公尤善滑稽。談對峻捷。有范生。乃攫士之雄者。入寺饕餮不已。范一日飯罷。摩腹而行。持問以。腹有疾耶。范遽言。忝從事於道家流養生之訣。所謂飯了行百步。急以手摩肚。持即應之曰。你要學長生。不易我常住。由是范慚而退。遂不復至矣。

龍牙禪師。諱從密。字世疏。以草聖。為世所珍。舒人張懷素自號落魄野人。以幻術游公卿間。崇寧四年。懷素謀反事敗。陵遲處斬。檢其橐。有密草書。洪公覺范䟦其後。由是二公連累獲譴。密后歸閩。因有偈曰。長汀有個老頭陀。猛省思量惡業多。怕老人中添白髮。驚翻浪里走黃河。天涯海角藏身去。劍樹刀山眨眼過。今日南歸猶活在。從佗笑不似禪和。嘗有四大頌曰。地風火水本無根。今藉其元作爾尊。六用停時人不見。一機空處我何存。休于燥濕尋宗祖。勿向堅搖認子孫。記得

【現代漢語翻譯】 現代漢語譯本 活著有時是多麼無奈啊，只能對著松樹長嘯幾聲。持公以前住在徑山，當時大慧老師（指大慧宗杲禪師，1089-1163）在那裡弘揚佛法，聲勢非常浩大，其他寺廟的人都不敢去拜訪。只有持公前去拜謁，大慧老師以上堂講法的禮節來款待他。他們一起觀看畫工繪製的臨濟像，持公想要傳播這個畫像的原本。大慧老師就讓畫工把臨濟祖師畫成袒露手肘，做出握拳的姿勢。持公於是為這幅畫像題贊說：『面容好像被灰堆淋過一樣，呵斥的聲音好像旱天里的怒雷。雖然看起來粗獷豪放，但絕不圓滑世故。咄！這是什麼？如果不能明白這個道理，一定會成為一個賊首。』此後，各地的寺廟裡有人畫頂相（指禪宗祖師的畫像），都模仿著畫成袒露手肘握拳的樣子，免不了被有見識的人嘲笑。持公尤其擅長幽默滑稽，談吐應對敏捷犀利。有個范姓書生，是讀書人中的佼佼者，來到寺廟裡大吃大喝，沒完沒了。有一天，范書生吃飽飯後，摸著肚子走路。持公問他：『肚子不舒服嗎？』范書生立刻說：『我忝列道家養生之道的門下，所謂飯後走百步，要趕緊用手按摩肚子。』持公立刻應聲說：『你要想學長生不老，就不要白吃我常住的飯。』范書生聽了感到慚愧，就離開了，從此再也沒有來過。

龍牙禪師（生卒年不詳），法名從密，字世疏，他的草書被世人所珍視。舒州人張懷素（生卒年不詳）自號落魄野人，用幻術在公卿之間遊走。崇寧四年（1105年），張懷素謀反事敗，被處以極刑。搜查他的行囊，發現了從密的草書。洪覺范（洪覺范，1072-1128）在後面題跋，因此從密和洪覺范兩人都受到牽連獲罪。從密後來回到福建，因此作了一首偈語說：『長汀有個老頭陀，猛然醒悟想到自己惡業太多。害怕老來頭上增添白髮，驚恐得像要掀翻浪濤讓黃河倒流。天涯海角去藏身，劍樹刀山眨眼就過。今天我回到南方還活著，任憑別人笑我不像個禪和。』他曾經作過四大頌說：『地風火水本來沒有根，現在憑藉它們來作為你的尊體。六根停止作用時人就看不見，一機空寂之處我存在於何處？不要在燥濕中尋找宗祖，不要把堅固和動搖認作子孫。記住啊』

【English Translation】 English version Living sometimes is so helpless. All one can do is to roar at the pine trees a few times. Master Chi used to live in Jingshan, where Master Dahui (Dahui Zonggao, 1089-1163) was vigorously promoting Buddhism, with such great influence that other temples did not dare to visit. Only Master Chi went to pay his respects, and Master Dahui treated him with the courtesy of lecturing on Dharma. They watched together the painting of Linji's image by a painter, and Master Chi wanted to spread the original of this painting. Master Dahui then asked the painter to paint the Patriarch Linji with his elbows exposed and making a fist. Master Chi then wrote a praise for this painting, saying: 'The face looks like it has been sprinkled with ashes, and the sound of scolding is like thunder in a drought. Although it looks rough and bold, it is by no means worldly and slick. Bah! What is this? If you cannot understand this principle, you will surely become a bandit leader.' Since then, some temples in various places have painted portraits (referring to portraits of Zen masters), imitating the appearance of exposed elbows and clenched fists, inevitably being ridiculed by knowledgeable people. Master Chi was particularly good at humor and wit, and his conversation was quick and sharp. There was a scholar named Fan, who was a leader among the scholars, who came to the temple to eat and drink endlessly. One day, after Fan had finished eating, he walked around stroking his belly. Master Chi asked him: 'Is your stomach uncomfortable?' Fan immediately said: 'I am a follower of the Taoist way of nourishing life, so-called walking a hundred steps after a meal, and quickly massaging the belly with my hands.' Master Chi immediately responded: 'If you want to learn longevity, don't eat my temple's food for free.' Fan felt ashamed and left, and never came again.

Zen Master Longya (dates unknown), Dharma name Congmi, courtesy name Shishu, his cursive calligraphy was cherished by the world. Zhang Huaisu (dates unknown) from Shuzhou, styled himself as a dissolute wild man, using illusion to travel among the nobles. In the fourth year of Chongning (1105), Zhang Huaisu's rebellion failed and he was executed. Searching his luggage, Congmi's cursive calligraphy was found. Hong Juefan (1072-1128) wrote a postscript, so Congmi and Hong Juefan were both implicated and convicted. Congmi later returned to Fujian, and therefore wrote a verse saying: 'There is an old ascetic in Changting, who suddenly realizes that he has too much bad karma. Fearing that white hair will be added to his head in old age, he is frightened as if he wants to overturn the waves and reverse the Yellow River. He goes to hide at the ends of the earth, and the sword tree and knife mountain pass in the blink of an eye. Today I am still alive returning to the South, let others laugh that I don't look like a Zen monk.' He once wrote four great odes saying: 'Earth, wind, fire, and water originally have no roots, now rely on them to be your honored body. When the six senses cease to function, people cannot see, where do I exist in the emptiness of one machine? Do not seek the ancestors in dryness and wetness, do not recognize firmness and shaking as descendants. Remember'

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曾郎言諦當。都盧似個破沙盆。密晚住福之東禪。一日。招鄭編修尚明飯。手自瀹茗。乃曰。某大事到來。屈公證明。又云。曾得某草書千字文否。鄭云。未蒙見貺。師乃命筆草千字。大勝平時所作。又索紙書偈云。閱盡人間七十秋。萬緣今日一時休。虛空撲破渾閒事。驚起全身露地牛。投筆而逝。茶毗。煙所至處。皆五色舍利。

衡州花葯英禪師。江之湖口李氏子也。初于真凈處受記莂。乃往云居。佛印命首眾僧。一日。佛印握拳問曰。首座如何。英曰。佗日不敢忘和尚。佛印私以為喜。有偈遺之曰。誰人識得吉州英。觜是新羅鐵打成。終不隨佗烏鵲隊。望雲閑叫兩三聲。蓋美其機辯矣。由是叢林呼為英鐵觜。紹聖元年秋。于云居受潭之開福命而為真凈之嗣。自是。歲之冬夏。必致安問而獻衣須。戒去仆候。孟朔投書。然真凈殊無物為報。唯臨遷寂。囑付黃伽梨。英既得訃受衣。哀號仆地。大慧老師稱其如此。且謂。于師篤法義。未有過英鐵觜者。

熙寧間。西湖有僧清順。字怡然。居湖山勝處。往來靈隱．天竺。以偈句陶寫閑中趣味曰。浪宕閑吟下翠微。更無一法可思惟。有人問我出山意。藜杖頭挑破衲衣。又曰。事事無能一不前。喜歸天竺過殘年。饑餐困臥無餘事。休說壺中別有天。石林葉丞相少

【現代漢語翻譯】 現代漢語譯本： 曾郎說的話很中肯。都盧就像一個破沙盆。密晚住在福之東禪。有一天，邀請鄭編修尚明吃飯，親自烹茶。於是說：『我大事將至，請屈公來證明。』又說：『曾經得到我的草書千字文嗎？』鄭說：『未曾蒙受賞賜。』禪師於是揮筆草書千字文，比平時所作的更加出色。又索要紙張書寫偈語說：『閱盡人間七十秋（公元1007年-1077年），萬緣今日一時休。虛空撲破渾閒事，驚起全身露地牛。』投筆而逝。荼毗（梵語，意為焚燒）。煙所到之處，都是五色舍利（梵語，意為遺骨）。

衡州花葯英禪師，是江州湖口李氏之子。最初在真凈處接受記莂（梵語，意為預言）。於是前往云居山。佛印禪師命他為首座僧。有一天，佛印握拳問道：『首座如何？』英禪師說：『他日不敢忘記和尚。』佛印私下感到高興。有偈語贈送給他，說：『誰人識得吉州英，觜是新羅鐵打成。終不隨佗烏鵲隊，望雲閑叫兩三聲。』大概是讚美他的機敏善辯。因此叢林中稱他為英鐵觜。紹聖元年（公元1094年）秋天，在云居山接受潭州的開福寺的命令，成為真凈禪師的嗣法弟子。從此，每年的冬夏，必定致以問候，並獻上衣物。戒除僕人侍候，在每月初一投書。然而真凈禪師沒有什麼東西可以回報，只有臨近去世時，囑咐留下黃伽梨（梵語，意為袈裟）。英禪師得到訃告，接受衣物，哀號倒地。大慧宗杲禪師稱讚他如此，並且說：『在師父那裡篤守法義，沒有超過英鐵觜的。』

熙寧年間（公元1068年-1077年），西湖有僧人清順，字怡然，居住在湖山風景優美的地方，往來於靈隱寺、天竺寺。用偈句來描繪閒適的趣味，說：『浪宕閑吟下翠微，更無一法可思惟。有人問我出山意，藜杖頭挑破衲衣。』又說：『事事無能一不前，喜歸天竺過殘年。饑餐困臥無餘事，休說壺中別有天。』石林葉丞相年輕時

【English Translation】 English version: Monk Zeng's words were apt. Dulu is like a broken sand basin. Miwan lived in the East Chan of Fu. One day, he invited Zheng Bianxiu Shangming for a meal and personally brewed tea. Then he said, 'My great event is coming, please ask Master Qu to witness it.' He also said, 'Have you ever received my cursive script Thousand Character Classic?' Zheng said, 'I have not been honored with a gift.' The master then wrote a Thousand Character Classic in cursive script, which was even better than his usual work. He also asked for paper to write a verse, saying, 'Having read through seventy autumns (1007-1077 AD) in the human world, all causes cease at once today. Smashing through the void is entirely a trivial matter, startling the exposed ox of the whole body.' He threw down his pen and passed away. At the cremation (Sanskrit, meaning cremation), wherever the smoke reached, there were five-colored sariras (Sanskrit, meaning relics).

Chan Master Huayao Ying of Hengzhou was the son of the Li family of Hukou, Jiangzhou. He initially received a prophecy (Sanskrit, meaning prediction) from Zhenjing. Then he went to Yunju Mountain. Chan Master Foyin appointed him as the head monk. One day, Foyin clenched his fist and asked, 'What about the head monk?' Chan Master Ying said, 'I will not forget the abbot in the future.' Foyin was secretly pleased. He gave him a verse, saying, 'Who recognizes Ying of Jizhou, his beak is made of iron from Silla. He will never follow the crow's flock, idly calling to the clouds two or three times.' This was probably praising his quick wit and eloquence. Therefore, the monastic community called him Ying the Iron Beak. In the autumn of the first year of Shaosheng (1094 AD), he received the order from Kaifu Temple in Tanzhou at Yunju Mountain and became a Dharma heir of Chan Master Zhenjing. From then on, every winter and summer, he would send greetings and offer clothing. He dismissed servants and sent letters on the first day of each month. However, Chan Master Zhenjing had nothing to repay, except that near his death, he entrusted the yellow kasaya (Sanskrit, meaning robe). Chan Master Ying received the obituary and accepted the clothing, wailing and falling to the ground. Chan Master Dahui Zonggao praised him for this, and said, 'No one has surpassed Ying the Iron Beak in upholding the Dharma with his master.'

During the Xining period (1068-1077 AD), there was a monk Qing Shun, styled Yiran, in West Lake, who lived in a scenic spot in the lake and mountains, and traveled between Lingyin Temple and Tianzhu Temple. He used verses to describe the leisurely interest, saying, 'Wandering and chanting down the emerald green, there is no single Dharma to contemplate. If someone asks me the meaning of leaving the mountain, I carry a broken patched robe on a staff.' He also said, 'Incapable in everything, not advancing in anything, I am happy to return to Tianzhu to spend my remaining years. Eating when hungry and sleeping when tired, there is nothing else to do, don't talk about another heaven in the pot.' Prime Minister Ye of Shilin was young

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蘊謂。順為人清約介靜。不妄與人交。無大故不至城市。士大夫多往就見。時有饋之米者。所取不過數鬥。以瓶貯置幾上。日三二合食之。雖蔬茹。亦不常有。東坡在嶺南。時因人往西湖。有筆語曰。垂云順阇梨。乃余監郡日往還詩友也。清介貧甚。食僅足而已。幾於不足也。然未嘗有憂色。老矣。不知尚健不。噫。今吾黨以清貧為恥。以厚蓄為榮。及溘然。則不致其徒于縲紲者幾希。若使其少慕順之風。豈至遺臭耶。

汪翰林彥章。牧苕溪時。于道有聞晚之嘆。遇休沐日。必會諸山長老道話。因思溪慈受．道場普明．何山佛燈。坐于書齋。其壁間有布袋和尚像。蓋名𦘕也。公遂指而問諸山曰。𦘕得如何。慈受曰。此可謂出新意於法度之中。寄妙理于豪放之外者。公曰。佗還會禪否。佛燈曰。不會。公曰。為甚麼不會。佛燈曰。會則不問也。公於是大笑。苕溪鄭禹功參道于佛燈。亦嘗言之。

嚴陽山在武寧縣東南四十里。有趙州和尚嗣法上首諱善信者。樂山之奇秀。結庵其間。信以道德崇重。世不欲名。故稱嚴陽尊者。二虎一蛇。馴繞左右。尊者嘗問趙州。一物不將來時如何。趙州曰。放下著。尊者曰。既是一物不將來。又放下個甚麼。趙州曰。放不下便擔取去。黃龍南禪師有頌發揮之曰。一物不將來。

【現代漢語翻譯】 現代漢語譯本： 蘊謂（僧人的法號）。垂云順（僧人的法號）為人清廉簡約，耿直安靜，不隨便與人交往，沒有大的事情不去城市。很多士大夫前往拜訪他。有時有人贈送他米，他所取的不過幾鬥，用瓶子儲存放在幾案上，每天吃二三合。即使是蔬菜，也不常有。蘇東坡（蘇軾，1037-1101）在嶺南時，有時託人去西湖，有筆談寫道：『垂云順阇梨（梵語，意為老師），是我任監郡時交往的詩友。清廉耿介，非常貧窮，食物僅僅足夠而已，幾乎不夠。然而未曾有憂愁的臉色。老了，不知道還健康嗎？』唉！現在我們這些人以清貧為恥，以多積蓄為榮，等到去世的時候，不把他的門徒牽連到牢獄中的幾乎沒有。如果讓他們稍微仰慕順（垂云順）的風格，哪裡會遺臭萬年呢？

汪翰林彥章，任苕溪縣令時，在路上聽到有感嘆相見恨晚的聲音。遇到休假的日子，必定會和各山的老年僧人談論佛法。因此想到溪慈受（地名，寺廟名）的慈受禪師、道場普明（地名，寺廟名）的普明禪師、何山佛燈（地名，寺廟名）的佛燈禪師，坐在書齋里，他們的墻壁間有布袋和尚的畫像，大概是名叫𦘕（布袋和尚的名字）的和尚。汪彥章於是指著畫像問各位僧人：『𦘕（布袋和尚的名字）怎麼樣？』慈受禪師說：『這可以說是於法度之中創造新意，在豪放之外寄託妙理的人。』汪彥章問：『他會禪嗎？』佛燈禪師說：『不會。』汪彥章問：『為什麼不會？』佛燈禪師說：『會就不會問了。』汪彥章於是大笑。苕溪的鄭禹功向佛燈禪師參禪，也曾經說過這件事。

嚴陽山在武寧縣東南四十里，有趙州和尚（趙州從諗，778-897）的嗣法弟子，名叫善信，喜愛嚴陽山的奇特秀麗，在山中結庵居住。善信以道德高尚而受人尊重，世人不想直呼其名，所以稱他為嚴陽尊者。兩隻老虎一條蛇，馴服地圍繞在他左右。尊者曾經問趙州和尚：『一物不帶來時如何？』趙州和尚說：『放下著。』尊者說：『既然是一物不帶來，又放下個什麼？』趙州和尚說：『放不下便擔取去。』黃龍南禪師（黃龍慧南，1002-1069）有頌詞發揮這件事說：『一物不帶來，』

【English Translation】 English version: Yun Wei (a monk's Dharma name). Chui Yun Shun (a monk's Dharma name) was known for his integrity, simplicity, uprightness, and tranquility. He did not casually associate with others and rarely visited cities unless there was a significant reason. Many scholar-officials would seek him out. Occasionally, people would offer him rice, but he would only accept a few dou (a unit of dry measure), storing it in a jar on his desk, consuming two or three he (a smaller unit of dry measure) each day. Even vegetables were not always available. When Su Dongpo (Su Shi, 1037-1101) was in Lingnan, he sometimes asked people to visit West Lake and wrote in a note: 'Dhyana Master Chui Yun Shun is a poetic friend I associated with when I was a prefect. He is honest and extremely poor, with just enough food to survive, almost not enough. Yet, he never shows a worried expression. He is old now; I wonder if he is still healthy?' Alas! Nowadays, people in our group are ashamed of being poor and take pride in accumulating wealth. When they suddenly pass away, there are few who do not involve their disciples in legal troubles. If they had admired Shun's (Chui Yun Shun's) style a little, how could they have left such a bad reputation?

Hanlin (Academician) Wang Yanzhang, when serving as the magistrate of Tiaoxi, expressed regret at not meeting someone sooner upon hearing about him. On his days off, he would always meet with elderly monks from various mountains to discuss the Dharma. He thought of Chan Master Cishou of Xi Cishou (place name, temple name), Chan Master Puming of Daochang Puming (place name, temple name), and Chan Master Fodeng of He Mountain Fodeng (place name, temple name), sitting in his study. On their walls was a painting of the Budai (Cloth Sack) monk, probably named 𦘕 (Budai monk's name). Wang Yanzhang then pointed to the painting and asked the monks: 'What about 𦘕 (Budai monk's name)?' Chan Master Cishou said: 'This can be said to be someone who creates new ideas within the rules and regulations, and entrusts profound principles to unrestrainedness.' Wang Yanzhang asked: 'Does he understand Chan?' Chan Master Fodeng said: 'No.' Wang Yanzhang asked: 'Why not?' Chan Master Fodeng said: 'If he understood, you wouldn't ask.' Wang Yanzhang then laughed loudly. Zheng Yugong of Tiaoxi, who studied Chan with Chan Master Fodeng, also mentioned this.

Yan Yang Mountain is forty li (a unit of distance) southeast of Wuning County. There was a Dharma heir of Chan Master Zhaozhou (Zhaozhou Congshen, 778-897), named Shanxin, who loved the unique beauty of Yan Yang Mountain and built a hermitage there. Shanxin was respected for his high moral character, and people did not want to call him by his given name, so they called him Venerable Yan Yang. Two tigers and a snake were tamed and surrounded him. The Venerable once asked Chan Master Zhaozhou: 'What about when not a single thing is brought?' Chan Master Zhaozhou said: 'Put it down.' The Venerable said: 'Since not a single thing is brought, what is there to put down?' Chan Master Zhaozhou said: 'If you can't put it down, then carry it away.' Chan Master Huanglong Nan (Huanglong Huinan, 1002-1069) had a verse to elaborate on this, saying: 'Not a single thing is brought,'

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肩頭擔不起。言下忽知非。心中無限喜。毒惡既忘懷。蛇虎為知己。光陰幾百年。清風猶未已。唐天祐間。江西制置劉公于縣治之西創新興院。迎尊者居焉。僧致問曰。如何是新興水。答曰。面前江里。今院之額改為明心。國初。有僧道寧于尊者祠堂作分書。寫尊者送僧偈。大觀中。尚存敗壁間。曰。身如雲兮貌如祖。及至身中無伴侶。楖𣗖橫擔不顧人。直入千峰萬峰去。今叢林唯誦后二句。亦不知為誰作。至於傳燈錄遺脫尊者之名。誠可大息也。

大慧老師。以大觀丁亥。時年十有九。經大平州隱靜。與二僧游杯渡庵。有犬逸。怒吠。二僧懼而返。大慧徑前。犬則如迎宿客。而庵之主僧延遇特厚。大慧曰。某甲晚生。豈足以當盛意。主僧顧伽藍土偶而言曰。昨宵將三鼓。夢此人告以今日云峰悅禪師來。且戒其為待耳。大慧謝不敏。及回隱靜。詢云峰于老宿。有以云峰語錄為示。開卷恍然。過目誠誦終不忘。自時叢林傳大慧為云峰後身。逮圓寂。嘗有對靈文。略曰。舉世知云峰悅老之後身。逢時獲南嶽讓公之前號。蓋南嶽讓和尚。謚大慧禪師云。

南禪師。居黃檗積翠庵。時豫章帥程公辟以詩招住翠巖。曰。翠巖泉石冠西山。欲得高人住此間。曾是早年聽法者。今生更欲見師顏。南和之曰。白髮滿頭如雪

【現代漢語翻譯】 肩頭擔不起，意指責任重大，難以承擔。 言下忽知非，意指突然領悟到過去的錯誤。 心中無限喜，意指內心充滿無限的喜悅。 毒惡既忘懷，意指過去的怨恨和邪惡都已忘記。 蛇虎為知己，意指與危險的事物也能和平相處。 光陰幾百年，意指時間已經過去很久。 清風猶未已，意指美好的影響依然存在。 唐天祐（904-907）年間，江西制置使劉公在縣城西邊新建新興院，迎接尊者居住。 僧人向尊者請教：『什麼是新興水？』 尊者回答：『就是面前江里的水。』 現在新興院的匾額改為明心。國初（朝代建立之初），有僧人道寧在尊者祠堂用分書字型書寫尊者送僧偈。 大觀（1107-1110）年間，（偈語）還殘留在破敗的墻壁上，寫道：『身如雲兮貌如祖，及至身中無伴侶，楖𣗖橫擔不顧人，直入千峰萬峰去。』 現在叢林中只誦讀後兩句，也不知道是誰寫的。至於《傳燈錄》遺漏了尊者的名字，實在令人嘆息。 大慧老師，在大觀丁亥（1107）年，時年十九歲，經過太平州隱靜寺，與兩位僧人遊覽杯渡庵。有一隻狗跑出來，憤怒地吠叫，兩位僧人害怕地返回。大慧直接上前，狗卻像迎接老朋友一樣。庵的主持僧人對他特別優待。大慧說：『我晚輩後生，怎麼能當得起如此盛情？』 主持僧人看著伽藍的泥土塑像說：『昨天晚上三更時分，夢見這個人告訴我今天云峰悅禪師會來，並且告誡我要好好招待他。』 大慧感謝自己的不敏。等到回到隱靜寺，向老僧詢問云峰禪師的情況，有人把云峰禪師的語錄拿給他看，他打開書卷，恍然大悟，過目不忘，誠心背誦。從那時起，叢林中就傳說大慧是云峰禪師的轉世。等到圓寂時，曾經有對靈文，大致是說：『舉世都知道他是云峰悅老的後身，逢時獲得了南嶽讓公之前的稱號。』因為南嶽讓和尚，謚號是大慧禪師。 南禪師，居住在黃檗山積翠庵。當時豫章太守程公用詩歌邀請他到翠巖居住，詩中寫道：『翠巖泉石冠西山，欲得高人住此間，曾是早年聽法者，今生更欲見師顏。』 南禪師和詩回覆說：『白髮滿頭如雪』

【English Translation】 Cannot bear it on the shoulders, meaning the responsibility is heavy and difficult to undertake. Suddenly realized the mistake upon hearing, meaning suddenly realizing past mistakes. Infinite joy in the heart, meaning the heart is full of infinite joy. Hatred and evil are forgotten, meaning past grudges and evils have been forgotten. Snakes and tigers as confidants, meaning being able to get along peacefully with dangerous things. Hundreds of years have passed, meaning a long time has passed. The clear breeze has not yet stopped, meaning the good influence still exists. During the Tianyou (904-907) period of the Tang Dynasty, Liu Gong, the Jiangxi Pacification Commissioner, built the Xinxing Monastery west of the county seat to welcome the Venerable to reside. A monk asked the Venerable: 'What is Xinxing water?' The Venerable replied: 'It is the water in the river in front of you.' Now the plaque of Xinxing Monastery has been changed to Mingxin. At the beginning of the dynasty, a monk named Daoning wrote the Venerable's Farewell Verse to a Monk in the clerical script at the Venerable's ancestral hall. During the Daguan (1107-1110) period, (the verse) still remained on the dilapidated walls, which read: 'The body is like a cloud, the appearance is like an ancestor, and there are no companions in the body. Carrying a staff across the shoulder, not caring about others, go straight into thousands of peaks and ten thousand peaks.' Now the monastic community only recites the last two sentences, and does not know who wrote them. As for the omission of the Venerable's name in the Transmission of the Lamp, it is truly regrettable. Teacher Dahui, in the Dinghai year of Daguan (1107), at the age of nineteen, passed through Yinjing Temple in Taiping Prefecture and visited Cupola Hermitage with two monks. A dog ran out and barked angrily, and the two monks returned in fear. Dahui went straight ahead, but the dog greeted him like an old friend. The abbot of the hermitage treated him with special kindness. Dahui said: 'I am a junior, how can I deserve such kindness?' The abbot looked at the clay statue of the Sangharama and said: 'Last night at the third watch, I dreamed that this person told me that Zen Master Yunfeng Yue would come today, and warned me to treat him well.' Dahui thanked him for his lack of talent. When he returned to Yinjing Temple, he asked the old monk about Zen Master Yunfeng, and someone showed him Zen Master Yunfeng's recorded sayings. He opened the book and suddenly understood, and he recited it by heart. From then on, the monastic community spread the rumor that Dahui was the reincarnation of Zen Master Yunfeng. When he passed away, there was a eulogy that roughly said: 'The world knows that he is the reincarnation of Yunfeng Yue, and he obtained the previous title of Nanyue Rang Gong in time.' Because the posthumous title of Monk Nanyue Rang was Zen Master Dahui. Zen Master Nan lived in Jicui Hermitage on Huangbo Mountain. At that time, Cheng Gong, the governor of Yuzhang, invited him to live in Cuiyan with a poem, which read: 'The springs and rocks of Cuiyan crown the western mountains, I want a noble person to live here, I was an early listener to the Dharma, and I want to see the face of the master again in this life.' Zen Master Nan replied with a poem: 'White hair covers the head like snow.'

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山。尪羸無力出人間。翻思有負公侯命。旦夕彷徨益厚顏。及程歸朝。閱二年。復除江西漕。南以頌寄之曰。洪井分飛早二年。林間仕路兩相懸。近聞北闕明君詔。又領江西漕使權。列郡望風皆草偃。故人高枕得云眠。馬塵未卜趨何日。預把音書作信傳。程和答曰。七字新吟憶舊年。此時懷抱極懸懸。師今有道居禪首。我本何人掌吏權。明月每思云下坐。青山一任日高眠。庵前弟子知多少。來者如燈續續傳。程之帥豫章。乃治平三年丙午歲。奏準明堂赦。勘會未有名額院宇例賜之。由是豫章管內律院並獲其額。今鮮有知程之措意焉。然非取重南公之道德。豈能外護法門如是勤篤耶。

潮陽劉方明。紹興間帥夔府。夜登郡閣。見有白光發於地。乃使人物色其處。即軍營教場中。待旦。掘數尺間。得石大如斗。剖而中分。瑩潔有圓相。劉為之喜。作瑞石贊欲刊其上。適有鑑禪者過焉。因告以。何不䥴聖像于圓光中。使人瞻仰。蓋其光非聖像不能顯發也。劉然其言。以李伯時所𦘕觀音大士像模勒。是時。大慧老師居衡陽。因命而為之贊曰。非因非緣非自然。此石此𦘕亦復爾。是光非攝此身相。是相非從是光里。二俱難以意測量。大士度生亦如是。我作此偈助發揮。觀者當凈身口意。贊雖收廣錄。而遺其緣起。則不見贊

【現代漢語翻譯】 現代漢語譯本： 山。我形容枯槁，虛弱無力，遠離塵世。反思自己辜負了朝廷的任命，整日彷徨不安，更加感到羞愧。等到程某回朝，過了兩年，又被任命為江西漕運使。我寫詩送給他，詩中說：『洪井分別已經兩年了，林間仕途我們兩人各自分別。最近聽說京城有英明的君主下詔，你又領了江西漕運使的權力。各郡長官都望風披靡，像草一樣倒伏，老朋友你可以高枕無憂，像在雲中安眠一樣。不知你何時啟程，我先寫信作為問候。』程某回信說：『七字新詩，讓我想起往年，那時我的心情非常懸念。如今你有道行，位居禪宗之首，我本是何人，竟然掌管了官吏的權力。我常常在明月之下思念在云下打坐的情景，青山任憑太陽高照，我自安眠。庵前的弟子不知有多少，來學習的人像燈一樣，一個接一個地傳下去。』程某擔任豫章太守，那是治平三年（1066年）丙午歲，他上奏請求朝廷批準，對明堂進行赦免，並勘察了沒有名稱的院宇，按照慣例賜予它們名稱。因此，豫章管轄範圍內的所有律院都獲得了正式的名稱。現在很少有人知道程某的用心。然而，如果不是敬重南公（指大慧宗杲禪師）的道德，怎麼能如此勤勉地護持佛法呢？

潮陽人劉方明，紹興年間擔任夔府長官。夜晚登上郡閣，看見有白光從地上發出。於是派人去尋找發光的地方，就在軍營的教場中。等到天亮，挖掘了幾尺深，得到一塊像斗一樣大的石頭。剖開后，中間是空的，非常潔凈，有一個圓形的圖案。劉方明為此感到高興，寫了《瑞石贊》想要刻在石頭上。正好有位鑒禪師路過，就告訴他說：『為什麼不把聖像雕刻在圓光中，讓人瞻仰呢？因為沒有聖像，那光是無法顯現的。』劉方明認為他說得對，就用李伯時所畫的觀音大士像作為模本進行雕刻。當時，大慧老師（大慧宗杲禪師）住在衡陽，劉方明就請他為此作贊，贊中說：『非因非緣非自然，此石此畫亦復爾。是光非攝此身相，是相非從是光里。二俱難以意測量，大士度生亦如是。我作此偈助發揮，觀者當凈身口意。』贊雖然被收錄在《廣錄》中，但卻遺漏了事情的緣起，因此人們就看不到這篇贊文的來歷了。

【English Translation】 English version: Shan. I am emaciated and weak, detached from the world. Reflecting on my failure to live up to the court's appointment, I am constantly anxious and feel even more ashamed. When Cheng returned to the capital, after two years, he was reappointed as the Transport Commissioner of Jiangxi. I sent him a poem, saying: 'We parted at Hongjing two years ago, our paths in officialdom diverging. Recently, I heard that the enlightened ruler in the capital issued an edict, and you have again taken up the authority of the Jiangxi Transport Commissioner. The officials of various prefectures all yield like grass in the wind, and my old friend can rest easy, sleeping as if in the clouds. I don't know when you will set off, so I write this letter as a greeting.' Cheng replied: 'Your new seven-character poem reminds me of years past, when my heart was filled with anxiety. Now you are virtuous and head of the Chan sect, and who am I to hold the power of officials? I often think of sitting under the clouds in the moonlight, while the green mountains let the sun shine high, and I sleep peacefully. I wonder how many disciples there are in front of the hermitage, those who come to learn are like lamps, passing on one after another.' Cheng served as the governor of Yuzhang, in the third year of Zhiping (1066), the Bingwu year. He requested the court to approve an amnesty for the Mingtang, and surveyed the unnamed courtyards, granting them names according to custom. Therefore, all the Vinaya monasteries within the jurisdiction of Yuzhang obtained official names. Few people now know Cheng's intentions. However, if it were not for respecting the virtue of Nan Gong (referring to Chan Master Dahui Zonggao), how could he have been so diligent in protecting the Dharma?

Liu Fangming of Chaoyang served as the governor of Kui Prefecture during the Shaoxing period. One night, he ascended the prefectural pavilion and saw a white light emanating from the ground. So he sent people to find the place where the light was coming from, which was in the military camp's training ground. At dawn, they dug several feet deep and found a stone as big as a dou (a unit of volume). When split open, the middle was empty, very clean, with a circular pattern. Liu Fangming was pleased and wrote 'Ode to the Auspicious Stone' wanting to carve it on the stone. A Chan master named Jian happened to pass by and told him: 'Why not carve a sacred image in the circular light, so that people can admire it? Because without the sacred image, the light cannot manifest.' Liu Fangming thought he was right, so he used the image of Avalokiteśvara Bodhisattva painted by Li Boshi as a template for carving. At that time, Teacher Dahui (Chan Master Dahui Zonggao) lived in Hengyang, so Liu Fangming asked him to write an ode for it, which said: 'Not cause, not condition, not natural, this stone, this painting, are also like this. This light does not capture this body's form, this form does not come from this light. Both are difficult to measure with the mind, the Bodhisattva saves beings in the same way. I write this verse to help expound, those who see it should purify their body, speech, and mind.' Although the ode was included in the 'Extensive Records', the origin of the matter was omitted, so people cannot see the origin of this ode.

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意之大全也。

豐城凈遜監寺與廬陵道一維那輔相泉南教忠光禪師法席。有聲于江湖。光乃大慧老師號為禪狀元者。遜有淵才雅思。談噱有味。因天寒歲晚。諸友擁爐。遜適捫虱戲爇于爐。有調之者曰。端獅子尚能為報曉雞作文以祭。兄既燒虱。豈可不說法語而升濟乎。遜衝口成頌曰。虱子聽我語。自今宜記取。汝墮于虱中。為貪血肉故。天堂不去生。來生我裈褲。養兒名作蟣。其蟣多無數。我身亦非堅。汝豈能長固。當知夢幻軀。如電亦如露。我今開方便。示汝轉身處。向此一爐中。切莫生驚怖。盡此一報身。莫復來時路。畢竟教伊向甚麼處去。烈焰堆中爆一聲。塵塵剎剎無回互。於是諸友譁然。稱其賢于端獅子文遠矣。遜尋旋鄉。示寂于力士岸之超果。一過其廬。悼以偈曰。出處叢林二十春。孜孜矻矻道為鄰。金牛幾度遭塗炭。鼻孔方知搭上唇。才藉瞎驢開正眼。豈期獅子遽翻身。死生既了顯何憾。萬古秋空月色新。一至梅陽。省覲大慧。辭往洋嶼。侍光之病。大慧送以偈曰。不忘道義閩中去。洋嶼庵中看病僧。趒出梅陽煙瘴窟。千山萬水一條藤。光謝事福唐龜山。養病于海上洋嶼也。

錢塘喻彌陀者。早專𦘕彌陀佛為業。楊杰次公賞識其精妙。以姓呼之為喻彌陀。由是得名。有部使者問以。能𦘕彌

【現代漢語翻譯】 現代漢語譯本： 這是意念的全部。

豐城凈遜監寺與廬陵道一維那輔佐泉南教忠光禪師（指大慧宗杲禪師的弟子）的法席，在江湖上頗有名聲。教忠光禪師是大慧宗杲老師稱之為『禪狀元』的人。凈遜監寺有淵博的才能和高雅的文思，談笑風生，很有趣味。因為天氣寒冷，時近年關，眾朋友圍著火爐。凈遜監寺恰好在摸虱子，並戲弄地用火爐燒它。有人調侃他說：『端獅子尚且能為報曉的雞寫祭文，兄既然燒虱子，難道不可以說些法語來超度它嗎？』凈遜監寺隨口吟成一首頌：『虱子聽我說，從今以後要記住。你墮落於虱子中，是因為貪圖血肉的緣故。天堂不去投生，卻來生在我的褲襠里，養的兒子名叫蟣子，那蟣子多得數不清。我的身體也不是堅固的，你哪裡能長久依附？應當知道這夢幻般的軀體，像閃電又像露水。我今天開啟方便之門，指示你轉身之處。向著這火爐中，切莫產生驚慌恐懼。盡了這一報身，不要再走來時的路。』 畢竟教它向什麼地方去呢？『烈焰堆中爆一聲，塵塵剎剎無回互。』 於是眾朋友譁然，稱讚他比端獅子的文章還要好。凈遜監寺不久后回到家鄉，在力士岸的超果寺圓寂。有一位朋友路過他的住所，用偈語悼念他：『出入叢林二十年，孜孜不倦以道為鄰。金牛幾次遭受塗炭，鼻孔方才懂得搭上嘴唇。才憑藉瞎驢打開正眼，豈料獅子忽然翻身。生死既然了結顯現什麼遺憾，萬古秋空月色清新。』 凈遜監寺曾到梅陽，拜見大慧宗杲禪師，告辭前往洋嶼，侍奉教忠光禪師的疾病。大慧宗杲禪師用偈語送別：『不忘道義前往閩中，在洋嶼庵中看護病僧。跳出梅陽煙瘴之地，千山萬水一條藤。』 教忠光禪師在福唐龜山辭去寺務，在海上的洋嶼休養疾病。

錢塘的喻彌陀，早年專門以畫彌陀佛為業。楊杰次公賞識他的精妙畫技，用姓氏稱呼他為喻彌陀，因此而得名。有位部使者問他，能畫多少？

【English Translation】 English version: This is the entirety of intention.

Jingxun, the supervising monk of Fengcheng Temple, and Daoyi, the director of Luling, assisted Zen Master Jiaozhong Guang of Quanzhou (referring to a disciple of Zen Master Dahui Zonggao) in his Dharma seat, gaining fame in the Jianghu (the martial arts world). Zen Master Jiaozhong Guang was called 'Zen Top Scholar' by Teacher Dahui Zonggao. Supervisor Jingxun had profound talent and elegant thoughts, and his conversations were humorous and interesting. Because the weather was cold and the year was coming to an end, the friends gathered around the stove. Supervisor Jingxun happened to be touching a louse and playfully burned it in the stove. Someone teased him, saying, 'Even Duan Shizi could write a eulogy for a crowing rooster. Since you are burning a louse, shouldn't you say some Dharma words to liberate it?' Supervisor Jingxun spontaneously composed a verse: 'Louse, listen to me, remember this from now on. You fell into the state of a louse because you were greedy for blood and flesh. You didn't go to be born in heaven, but instead, you were born in my crotch, raising children called nits, and there are countless nits. My body is not strong either, how can you cling to it for long? You should know that this dreamlike body is like lightning and dew. Today, I open the door of convenience and show you where to turn around. Towards this stove, do not be alarmed or afraid. Exhaust this retribution body, and do not come back the same way.' After all, where should I teach it to go? 'A sound explodes in the pile of flames, and there is no mutual return in every dust and every realm.' Then the friends burst into an uproar, praising him as being better than Duan Shizi's writing. Supervisor Jingxun soon returned to his hometown and passed away at Chao Guo Temple on Lishi Shore. A friend passed by his residence and mourned him with a verse: 'Entering and leaving the Sangha for twenty years, diligently taking the Way as a neighbor. The golden bull has suffered several times, and the nostrils only then know how to touch the lips. Only by relying on the blind donkey to open the right eye, who would have expected the lion to suddenly turn over. Since life and death have been resolved, what regrets are there? The autumn sky of eternity is filled with the freshness of the moon.' Supervisor Jingxun once went to Meiyang to visit Zen Master Dahui Zonggao and bid farewell to go to Yangyu to serve Zen Master Jiaozhong Guang's illness. Zen Master Dahui Zonggao sent him off with a verse: 'Do not forget the righteousness and go to Fujian, take care of the sick monk in the Yangyu hermitage. Jump out of the smoky miasma of Meiyang, thousands of mountains and rivers are one vine.' Zen Master Jiaozhong Guang resigned from his duties at Guishan in Futang and recuperated from his illness at Yangyu by the sea.

Yu Mituo of Qiantang specialized in painting Amitabha Buddha from an early age. Yang Jie Cigong appreciated his exquisite painting skills and called him Yu Mituo by his surname, hence the name. An envoy asked him how much he could paint.

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陀。何不參禪。答以偈曰。平生只解𦘕彌陀。不解參禪可奈何。幸有五湖風月在。太平何用動干戈。尋于西湖七寶山䥴石為佛。使水陸往來悉得瞻仰。既及百尺。而門下侍郎薛公問之曰。彼彌勒佛見在天宮為諸天說法。於此鑿頑石將奚以為耶。亦以偈對曰。咄哉頑石頭。全憑巧匠修。只今彌勒佛。莫待下生求。年三十五。占僧籍。名思凈。乃于城北僦舍。日持缽乞食。期以飯百萬僧。不二十寒暑。及八百萬。郡移妙行院額于其處。以旌其勤。方臘之亂。所至無噍類。既犯錢塘。凈造其前。愿以一身代一城之命。誠心感動。賊鋒為之少戢焉。

蘇州楓橋溫禪師。初參鼓山老禪。因隨侍過雁蕩能仁。未至間。寺罹回祿。一夕而燼。溫為干修造事。老禪以偈將其行。曰。老禪不打鼓山鼓。投老來歸雁蕩山。杰閣隆樓渾不見。溪邊茅屋兩三間。二曰。溫禪單打布衫過。口硬如鐵說諸方。肯為老禪持缽去。信之有麝自然香。三曰。七百間屋幾時了。十萬貫錢何日歸。除是腰纏更騎鶴。道人方了目前機。溫至虎丘。有遺白金數百星于僧堂前。溫以衲蒙首坐其處。伺訪者來。果倉皇窘甚。問其故。不以告。但悵然而已。溫徐曰。呆漢。若遺卻物。就山門具名件交取。其人曰。果爾。敢以三之一資公幹緣。溫曰。佛謂行丐摧我慢

【現代漢語翻譯】 現代漢語譯本：有人問思凈：『為什麼不參禪？』思凈用偈語回答說：『我平生只會唸誦阿彌陀佛（Amitabha，梵語，意為無量光），不明白如何參禪實在無奈。幸好還有五湖的清風明月可以欣賞，天下太平又何必動用武力呢？』於是他在西湖七寶山鑿石頭雕刻佛像，讓水路往來的人都可以瞻仰。佛像高達百尺時，門下侍郎薛公問他說：『那彌勒佛（Maitreya，梵語，意為慈氏）現在還在兜率天宮（Tusita Heaven，佛教欲界第四層天）為諸天說法，你在這裡鑿這頑石，打算做什麼呢？』思凈也用偈語回答說：『可笑這頑石頭，全靠工匠的巧妙修理。現在的彌勒佛，不必等待他下生來求。』思凈三十五歲時，在僧籍中登記，取名思凈。於是在城北租房居住，每天拿著缽去乞討食物，希望能夠供養一百萬僧人。不到二十年，就供養了八百萬僧人。郡里將妙行院的匾額移到他居住的地方，來表彰他的勤勞。方臘（1120年）作亂時，所到之處沒有留下活口。叛軍進犯錢塘時，思凈走到叛軍前面，希望用自己的生命代替全城百姓的性命。他的誠心感動了叛軍，叛軍的鋒芒因此稍微收斂。

蘇州楓橋的溫禪師，最初參拜鼓山的老禪師。因為跟隨老禪師到雁蕩山的能仁寺，還沒到的時候，寺廟遭遇火災，一夜之間燒成灰燼。溫禪師負責重建寺廟的事宜。老禪師用偈語來送他上路，說：『老禪我不打鼓山的鼓，年老了回到雁蕩山。高大的樓閣完全不見了，溪邊只有兩三間茅屋。』又說：『溫禪師你穿著破舊的僧衣就出發了，說話像鐵一樣強硬，到處遊說。肯為老禪我拿著缽去乞討嗎？相信有麝香自然會散發香味。』還說：『七百間房屋什麼時候才能建好？十萬貫錢什麼時候才能還清？除非腰裡纏著錢，還騎著鶴，道人才能夠明白眼前的機緣。』溫禪師到了虎丘，有人在僧堂前遺失了幾百兩白銀。溫禪師用僧袍蒙著頭坐在那裡，等待尋找失主的人來。果然有人非常慌張窘迫。問他原因，他不肯說，只是很惆悵的樣子。溫禪師慢慢地說：『呆子，如果遺失了東西，就到山門登記，寫清楚遺失的物件來領取。』那人說：『如果真是這樣，我願意拿出三分之一的錢來資助寺廟的建設。』溫禪師說：『佛說行乞可以摧毀我的傲慢。』

【English Translation】 English version: Someone asked Si Jing: 'Why don't you practice Chan (Zen, 禪, a school of Mahayana Buddhism)?' Si Jing replied with a gatha (verse, 偈): 'In my life, I only know how to recite Amitabha (Amitabha, 梵語, meaning Infinite Light), I don't understand how to practice Chan, what can I do? Fortunately, there are still the clear breeze and bright moon of the Five Lakes to enjoy, why use force when the world is at peace?' So he carved a Buddha statue out of stone on Qibao Mountain (Seven Treasure Mountain) in West Lake, so that people coming and going by water could admire it. When the statue reached a hundred feet tall, Vice Minister Xue asked him: 'That Maitreya Buddha (Maitreya, 梵語, meaning The Benevolent One) is still in Tusita Heaven (Tusita Heaven, 佛教欲界第四層天) preaching to the devas (gods, 天), what are you going to do by carving this stubborn stone here?' Si Jing also replied with a gatha: 'Ridiculous stubborn stone, entirely relying on the skillful repair of the craftsman. The Maitreya Buddha of now, no need to wait for his descent to seek.' At the age of thirty-five, Si Jing registered in the sangha (monastic community, 僧伽), named Si Jing. So he rented a house in the north of the city, and begged for food with a bowl every day, hoping to support a million monks. In less than twenty years, he had supported eight million monks. The county moved the plaque of Miaoxing Temple (Temple of Wonderful Conduct) to where he lived, to commend his diligence. During the rebellion of Fang La (1120 AD), no living beings were left wherever they went. When the rebel army invaded Qiantang, Si Jing went in front of the rebel army, hoping to replace the lives of the people of the whole city with his own life. His sincerity moved the rebel army, and the rebel army's edge was slightly restrained.

Zen Master Wen of Fengqiao (Maple Bridge) in Suzhou, initially visited the old Zen master of Gushan (Drum Mountain). Because he followed the old Zen master to Nengren Temple (Temple of Able Benevolence) in Yandang Mountain, before arriving, the temple suffered a fire and burned to ashes overnight. Zen Master Wen was responsible for the reconstruction of the temple. The old Zen master sent him on his way with a gatha, saying: 'The old Zen master, I don't beat the drum of Gushan, I return to Yandang Mountain in my old age. The tall pavilions are completely gone, only two or three thatched huts by the stream.' He also said: 'Zen Master Wen, you set off wearing worn-out robes, speaking as hard as iron, persuading everywhere. Are you willing to hold a bowl and beg for me, the old Zen master? Believe that musk will naturally emit fragrance.' He also said: 'When will the seven hundred rooms be built? When will the hundred thousand strings of cash be repaid? Unless you have money around your waist and ride a crane, the Taoist (道人) can understand the opportunity before him.' Zen Master Wen arrived at Tiger Hill, and someone lost several hundred taels of silver in front of the monks' hall. Zen Master Wen covered his head with his robe and sat there, waiting for the person looking for the lost item to come. Sure enough, someone was very flustered and embarrassed. Asked him the reason, he refused to say, but looked very melancholy. Zen Master Wen slowly said: 'Fool, if you lost something, go to the mountain gate to register and write down the lost items to claim them.' The man said: 'If that's the case, I'm willing to donate one-third of the money to support the construction of the temple.' Zen Master Wen said: 'The Buddha said that begging can destroy my arrogance.'

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。結佗緣。烏用是哉。溫之固窮。單打布衫而不茍受施。且援先訓以拒。可謂知本者歟。

莫尚書將。字少虛。家世豫章分寧。因於西蜀謁南堂靜禪師咨決心要。靜使其向一處提撕。適如廁。俄聞穢氣。急以手掩鼻。遂有省。即以偈呈靜曰。從來姿韻愛風流。幾笑時人向外求。萬別千差無覓處。得來元在鼻尖頭。靜答之曰。一法才通法法周。縱橫妙用更何求。青蛇出匣魔軍伏。碧眼胡僧笑點頭。

真州六合縣釋迦院妙應大師伯華者。以風鑒之術遊士夫間。決禍福壽夭。多奇中。孫尚書仲益與叔詣內翰兄手牘。略曰。覿過全州。遇妙應。𢹂被從之。通夕語。謂覿去死尚遠也。其信從可見於此。而尚書果享壽幾及期頤。華雖蘊異能解。篤為杜多之行。如張魏公尤深知遇。題其肖像曰。坦然心地元無物。蕭灑容儀自出塵。日誦觀音咒一藏。不妨功行拯迷津。潤之焦山虛席。有欲延華為東道主。華力辭曰。愚不曾參禪。何敢妄為許事耶。聞者賢其言。李參政泰發嘗遺以詩曰。要知耳目是真梯。壽骨穹隆貫伏犀。老去不傳梅嶺信。生年似與趙州齊。恒沙經論心常轉。古佛鉗錘手自𢹂。二廣山川踏應遍。打包同過浙東西。華年九十九而逝。塔于湘西。世之挾術盜名。濫踞大剎。顧華所為。盍少貶焉。

李覯。字

【現代漢語翻譯】 現代漢語譯本： 『結佗緣』（結交權貴攀附關係）。要它有什麼用呢？安於貧困，身穿粗布衣裳而不隨便接受別人的施捨，並且引用前人的教誨來拒絕，這可以說是懂得根本的人啊。 莫尚書將，字少虛，家鄉是豫章分寧（今江西省九江市修水縣）。因為在西蜀拜見南堂靜禪師，請教決斷心要的方法。靜禪師讓他向一處提起精神。恰好去廁所，忽然聞到臭氣，急忙用手摀住鼻子，於是有所領悟。隨即作偈呈給靜禪師說：『向來姿態韻致喜愛風流，多少人嘲笑世人向外尋求。萬種差別千般不同無處可尋，原來就在自己的鼻尖頭。』靜禪師回答說：『一法通達則萬法周遍，縱橫妙用還要求什麼呢？青蛇出匣魔軍降伏，碧眼胡僧笑著點頭。』 真州六合縣（今江蘇省南京市六合區）釋迦院的妙應大師伯華，憑藉風鑒之術周旋于士大夫之間，判斷禍福壽夭，大多靈驗。孫尚書仲益與叔父拿著內翰兄的手書拜訪他，信中大概說：『拜見過全州（今廣西壯族自治區桂林市），遇到妙應，帶著行李跟隨他，通宵交談。他說我離死還很遠。』他對妙應的信任由此可見。而孫尚書果然享高壽，幾乎活到百歲。伯華雖然有異能，卻篤行頭陀的苦行。像張魏公（張齊賢）尤其深知他的為人，題寫他的畫像說：『坦然的心地本來一無所有，瀟灑的容貌自然超脫塵俗。每天誦唸觀音咒一遍，不妨礙他行功德來拯救迷途的人們。』潤州焦山（今江蘇省鎮江市焦山）空缺住持之位，有人想請伯華擔任主持。伯華極力推辭說：『我沒有參過禪，怎麼敢隨便答應這種事呢？』聽到的人都認為他的話很賢明。李參政泰發曾經贈詩給他：『要知道耳目是真正的階梯，長壽的面相貫穿著伏犀骨。老去不傳梅嶺的訊息，年齡好像與趙州禪師一樣長。恒河沙數般的經論心中常轉，古代佛祖的鉗錘手中自持。二廣（廣東省和廣西壯族自治區）的山川應該都踏遍了，打包一起走過浙東浙西。』伯華九十九歲去世，塔葬在湘西。世上那些憑藉方術盜取名聲，濫竽充數佔據大寺廟的人，看看伯華的所作所為，難道不應該稍微感到羞愧嗎？ 李覯，字

【English Translation】 English version: 'Cultivating connections' (with powerful people for personal gain). What use is that? Content with poverty, wearing simple clothes and not casually accepting charity, and rejecting it by quoting the teachings of the past, this can be said to be someone who understands the fundamentals. Grand Secretary Mo Jiang, styled Shaoxu, was from Fenning in Yuzhang (present-day Xiushui County, Jiujiang City, Jiangxi Province). He visited Chan Master Jing of Nantang in Western Shu to inquire about the essential method for resolving his mind. Jing instructed him to focus his attention on one thing. Coincidentally, he went to the toilet and suddenly smelled a foul odor. He quickly covered his nose with his hand and had an awakening. He immediately presented a verse to Jing, saying: 'I have always loved elegance and romance, how many people I have laughed at for seeking externally. Ten thousand differences, a thousand variations, nowhere to be found, it turns out it was right at the tip of my nose.' Jing replied: 'One dharma understood, all dharmas are complete, what more to seek in the wonderful function of freedom? The green snake emerges from its box, the demon army is subdued, the blue-eyed barbarian monk smiles and nods.' Master Miaoying Bohua of the Shijia Monastery in Liuhe County, Zhenzhou (present-day Liuhe District, Nanjing City, Jiangsu Province), used the art of physiognomy to associate with scholar-officials, predicting fortune, misfortune, longevity, and premature death, often with remarkable accuracy. Vice Minister Sun Zhongyi and his uncle visited him with a letter from his elder brother, the academician, which roughly said: 'I have visited Quanzhou (present-day Guilin City, Guangxi Zhuang Autonomous Region), met Miaoying, and followed him with my luggage, talking all night. He said that I am still far from death.' His trust in Miaoying is evident from this. And the Vice Minister indeed enjoyed a long life, almost reaching one hundred years. Although Bohua possessed extraordinary abilities, he diligently practiced the ascetic practices of a dhuta. Like Duke Zhang Wei (Zhang Qixian), who especially knew his character well, inscribed his portrait, saying: 'A serene mind is originally empty of things, a graceful appearance naturally transcends the mundane. Reciting the Avalokiteśvara mantra once a day does not hinder his meritorious deeds in saving those who are lost.' When the abbot's seat at Jiaoshan in Runzhou (present-day Jiaoshan, Zhenjiang City, Jiangsu Province) was vacant, some wanted to invite Bohua to be the abbot. Bohua strongly declined, saying: 'I have never practiced Chan meditation, how dare I rashly agree to such a thing?' Those who heard it considered his words wise. Vice Minister Li Taifa once gave him a poem: 'Know that the ears and eyes are the true ladder, the longevity bones penetrate the hidden rhinoceros. In old age, he does not transmit the news of Meiling, his age seems to be the same as that of Zen Master Zhaozhou. The Ganges of sutras are constantly turning in his mind, the ancient Buddha's tongs are held in his hand. He should have traveled all over the mountains and rivers of Guangdong and Guangxi, packing his bags and crossing eastern and western Zhejiang together.' Bohua passed away at the age of ninety-nine and was buried in a pagoda in western Hunan. Those in the world who steal fame by means of techniques and occupy large temples without qualification, looking at what Bohua did, shouldn't they feel a little ashamed? Li Gou, styled

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泰伯。旴江人。時稱大儒。皇祐二年。范文正公以表薦之。其略曰。臣伏見建昌軍草澤李覯。前應制科首。被召試。有司失之。遂退而隱。竭力養親。不復干祿。鄉曲俊異。從而師之。善講論六經。辯博明連。釋然見聖人之旨。著書立言。有孟軻．楊雄之風。實無愧於天下之士。而朝廷未賜採收。議者嗟惜。可謂遺逸矣。臣今取刻本人所業禮論七篇．明堂定製圖序一篇．平土書三篇．易論十三篇。共二十四篇。編為十卷。繕寫上進。伏乞聖慈。當乙夜之勤。一賜御覽。則知斯人之才之學非常儒也。由是就門除一官。復差充太學說書。未幾而卒。泰伯先嚐著潛書。又廣潛書。力于排佛。嵩明教𢹂所著輔教論謁之辯明。泰伯方留意讀佛書。乃悵然曰。吾輩議論尚未及一卷般若心經。佛道豈易知耶。有門下士黃漢傑者。以書詰其然。泰伯答之。略曰。民之慾善。蓋其天性。古之儒者用於世。必有以教導之。民之耳．目．鼻．口．心知百體。皆有所主。其異端何暇及哉。后之儒者用於世。則無以教導之。民之耳．目．鼻．口．心知百體。皆無所主。舍浮圖何適哉。噫。心經乃唐太宗詔玄奘法師所譯。才五十四句二百六十七字耳。該夫大般若經六百卷。而理窮根極。泰伯所言。非其自肯。安能爾哉。

南閩修仰書記。紹興

【現代漢語翻譯】 現代漢語譯本： 李覯（Li Gou），字泰伯，是旴江（Xujiang）人。當時人們稱他為大儒。皇祐二年（1050年），范仲淹（Fan Zhongyan）用奏章向朝廷推薦他，奏章的大致內容是：『臣下我發現建昌軍（Jianchang jun）的平民李覯，之前應制科考試中名列前茅，被召去參加考試，但有關部門沒有發現他的才能，於是他退隱山林，竭盡全力贍養父母，不再追求官祿。鄉里中有才華的人都拜他為師，他善於講解六經，辯論廣博而明晰，能夠清楚地闡釋聖人的旨意。他著書立說，有孟軻（Meng Ke）、揚雄（Yang Xiong）的風範，實在不愧為天下之士。但是朝廷沒有采納任用他，議論的人都感到惋惜，這可以說是遺落的人才啊。臣下我現在選取他刻印的著作，包括《禮論》七篇、《明堂定製圖序》一篇、《平土書》三篇、《易論》十三篇，共二十四篇，編為十卷，繕寫後進獻給朝廷。懇請皇上您在夜晚處理政務的閑暇，抽出時間御覽一下，就會知道這個人的才能和學識不是一般的儒生所能比的。』因此朝廷就派人到他家授予他一個官職，又委派他到太學擔任說書的職務，不久就去世了。李覯之前曾經著有《潛書》，後來又擴充《潛書》，致力於排斥佛教。嵩明教（Song Mingjiao）帶著他所著的《輔教論》去拜訪李覯，與他辯論。李覯開始留心閱讀佛經，於是感嘆地說：『我們這些人議論的道理，還比不上一卷《般若心經》。佛道哪裡是容易瞭解的呢？』他的門下士黃漢傑（Huang Hanjie）寫信詰問他為什麼這樣說，李覯回答說，大意是：『民眾想要向善，這是他們的天性。古代的儒者被任用在世上，一定有用來教導民眾的方法。民眾的耳、目、鼻、口、心，以及身體的各個部分，都有各自的主管。哪裡還有空閑去理會那些異端邪說呢？後來的儒者被任用在世上，卻沒有用來教導民眾的方法。民眾的耳、目、鼻、口、心，以及身體的各個部分，都沒有各自的主管。如果不信奉佛教，又能去哪裡呢？唉。《心經》是唐太宗（626年-649年）詔令玄奘（Xuanzang）法師翻譯的，才五十四句，二百六十七個字，卻概括了《大般若經》六百卷的內容，窮盡了事物的根本和極點。』李覯所說的話，如果不是他自己真心認可的，怎麼能說出這樣的話呢？ 南閩（Nanmin）修仰（Xiuyang）書記，紹興（Shaoxing）年間。

【English Translation】 English version: Li Gou (Li Gou), styled Taibo, was a native of Xujiang. He was known as a great Confucian scholar at the time. In the second year of the Huangyou era (1050 AD), Fan Zhongyan recommended him to the court with a memorial, which roughly stated: 'Your subject has discovered Li Gou, a commoner from Jianchang Army, who excelled in the previous imperial examination and was summoned for testing, but the officials failed to recognize his talent. Therefore, he retired into seclusion, devoting himself to supporting his parents and no longer seeking officialdom. Talented individuals from the village and surrounding areas have become his disciples. He is skilled in lecturing on the Six Classics, and his arguments are broad and clear, able to elucidate the meaning of the sages. He has authored books and established doctrines, possessing the style of Mencius (Meng Ke) and Yang Xiong, truly worthy of being a scholar of the world. However, the court has not adopted and employed him, and those who discuss this matter feel regret. He can be considered a neglected talent. Your subject now selects his printed works, including seven chapters of 'Treatise on Rites', one chapter of 'Preface to the Diagram of the Mingtang System', three chapters of 'Treatise on Land Management', and thirteen chapters of 'Treatise on the Book of Changes', totaling twenty-four chapters, compiled into ten volumes, and presents them to the court after careful transcription. I implore Your Majesty, during your diligent work at night, to grant a moment to peruse them, and you will know that this person's talent and learning are not comparable to ordinary Confucian scholars.' As a result, the court sent someone to his home to grant him an official position and also appointed him to serve as a lecturer at the Imperial Academy. He passed away not long after. Previously, Li Gou had written 'The Book of Seclusion', and later expanded it, dedicating himself to rejecting Buddhism. Song Mingjiao, carrying his authored 'Treatise on Assisting Doctrine', visited Li Gou to debate with him. Li Gou began to pay attention to reading Buddhist scriptures, and then sighed and said: 'The doctrines we discuss are not even comparable to one volume of the 'Heart Sutra'. How can the Buddhist path be easily understood?' His disciple Huang Hanjie wrote a letter questioning him why he said this. Li Gou replied, roughly saying: 'The people's desire for goodness is their nature. Ancient Confucian scholars, when employed in the world, certainly had methods to teach and guide the people. The people's ears, eyes, nose, mouth, heart, and all parts of the body each have their own functions. Where would there be time to attend to those heterodox doctrines? Later Confucian scholars, when employed in the world, do not have methods to teach and guide the people. The people's ears, eyes, nose, mouth, heart, and all parts of the body do not have their own functions. If they do not believe in Buddhism, where else can they go? Alas, the 'Heart Sutra' was translated by the Venerable Xuanzang (Xuanzang) under the decree of Emperor Taizong of the Tang Dynasty (626 AD - 649 AD), with only fifty-four sentences and two hundred and sixty-seven words, yet it encompasses the content of the six hundred volumes of the 'Great Perfection of Wisdom Sutra', exhausting the root and ultimate of things.' If what Li Gou said was not sincerely acknowledged by himself, how could he have said such things? Recorded by Xiuyang of Nanmin during the Shaoxing era.

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間為草堂和尚掌記室于泐潭。嘗題淨髮圖。體類俳優。而用事切當。其詞曰。垢污蓬首。笑志公墮聲聞之鄉。特地洗頭。嗟庵主入雪峰之彀。為當時之遊戲。屬後世之品量。誰知透石門關。別有棄繻手段。飲泐潭水。總是突霧爪牙。更不效從前來兩家。直要用頂𩕳上一著。鋒铓才動。心手相應。一搦一抬。誰管藏頭白。海頭黑。或擒或縱。說甚鬍鬚赤。赤鬚鬍。曾無犯手傷鋒。不用揚眉瞬目。一新光彩。迥絕廉纖。休尋頭上七寶冠。好看頂后萬里相。一時勝集七日良期。不須到佛殿階前。彼處無草。普請向大智堂里。此間有人逮參大慧老師于衡陽。未幾。隨侍遷梅陽。郡守謝朝議以大慧語僚屬曰。朝廷編置所謂長老者。但一僧耳。兵馬司東偏之隙地。從其居止。既而僧行。日至幾數百指。施鍬钁而平基址。運竹木而縛屋廬。聽其指呼。無敢怠者。守雖聞其服勤如此。亦未知果何人也。於是延見一二。觀其能為。仰適承命。乃與從容彌日。語論英發。搉古商今。逢原左右。守復徴。等伍更有蘊異能者否。仰遂告以。負大經論者有之。博極書史者有之。詩詞高妙者有之。翰墨飄逸者有之。其所以未能明徹。則佛祖大事因緣而已。是以不憚艱險。隨侍而來。得依仁政。幸莫大焉。守且駭異。知其徒皆為法忘軀之士。自是于大

【現代漢語翻譯】 現代漢語譯本： 草堂和尚在泐潭時，我擔任掌記室的職務。我曾經題寫過一幅《淨髮圖》，風格類似俳優，但用典卻十分貼切。題詞是這樣寫的：『滿頭垢污蓬亂，（我）嘲笑志公（寶誌禪師，418-514）墮入了聲聞的境界；特意洗凈頭髮，（我）感嘆庵主落入了雪峰義存（822-908）的圈套。這只是當時的戲謔之作，留給後世去評判。誰知道，穿透石門關，另有拋棄世俗的手段；飲用泐潭的水，都是試探的手段。不再效仿從前的兩家（禪宗），直接要用頭頂上的功夫。鋒芒才一動，心手立刻相應，一拿一抬之間，誰管你藏頭白，海頭黑？或擒或縱，說什麼鬍鬚紅，紅鬍鬚？從來沒有犯手傷鋒的情況，不用揚眉眨眼。煥然一新，光彩照人，完全擺脫了平庸。不要去尋找頭上的七寶冠，好看的是頭頂后的萬里景象。一時的勝會，七日的良辰，不必到佛殿階前，那裡沒有草。大家一起到大智堂里，這裡有人。』 我曾經在衡陽拜見大慧宗杲（1089-1163）老師，不久之後，就跟隨他遷往梅陽。郡守謝朝議對他的僚屬說：『朝廷安排的所謂長老，不過是一個僧人罷了。兵馬司東邊的空地，就讓他居住吧。』不久之後，僧人（指大慧宗杲）的門徒，每天達到幾百人。他們拿著鍬和鋤頭來平整地基，運來竹子和木頭來搭建房屋，聽從他的指揮，沒有人敢怠慢。郡守雖然聽說他們如此勤勞，也不知道到底是什麼人。於是，他召見了一兩個人，觀察他們的才能。他們恭敬地接受命令，於是從容地交談了一整天，言論英發，談古論今，左右逢源。郡守又問我，這些人當中，還有其他蘊藏異能的人嗎？我於是告訴他，揹負著大量經論的人有，博覽群書、精通史書的人有，詩詞高妙的人有，書法飄逸的人有，他們之所以未能明徹，只是因為佛祖的大事因緣罷了。因此，他們不畏懼艱難險阻，跟隨而來，能夠依靠您的仁政，實在是太幸運了。 自此以後，郡守對大慧宗杲更加敬重。

【English Translation】 English version: When Caotang was in charge of the secretariat at Yetan, I once inscribed a 'Hair Washing Picture' (淨髮圖), the style resembling that of a jester, yet the allusions were quite apt. The inscription read: 'With a head full of dirt and disheveled hair, (I) laugh at Zhigong (Master Baozhi, 418-514) for falling into the realm of the Śrāvakas (聲聞, 'voice-hearers'); specially washing the hair, (I) sigh that the hermitage master has fallen into the trap of Xuefeng Yicun (雪峰義存, 822-908). This is merely a playful act of the time, left for later generations to judge. Who knows, passing through the Stone Gate Pass (石門關), there are other means of abandoning the secular world; drinking the water of Yetan, all are probing methods. No longer imitating the previous two schools (of Chan Buddhism), directly using the skill on the top of the head. As soon as the edge moves, the mind and hand immediately respond, in one grasp and one lift, who cares whether the hidden head is white or the sea head is black? Whether capturing or releasing, what is there to say about the beard being red, or the red beard? There has never been a case of injuring the hand or damaging the edge, without raising eyebrows or blinking eyes. A fresh new brilliance, completely free from pettiness. Do not seek the seven-jeweled crown (七寶冠) on the head, what is beautiful is the myriad miles of appearance behind the head. A temporary gathering, a seven-day auspicious period, there is no need to go to the front of the Buddha hall steps, there is no grass there. Everyone, please go to the Great Wisdom Hall (大智堂), there are people here.' I once visited Teacher Dahui Zonggao (大慧宗杲, 1089-1163) in Hengyang, and soon after, I followed him to Meiyang. Prefect Xie Chaoyi said to his colleagues: 'The so-called elder arranged by the court is just a monk. Let him live in the vacant land east of the military headquarters.' Soon after, the monk's (referring to Dahui Zonggao) disciples reached several hundred each day. They took hoes and shovels to level the foundation, transported bamboo and wood to build houses, and obeyed his commands, no one dared to be negligent. Although the prefect heard that they were so diligent, he did not know who they were. Therefore, he summoned one or two people to observe their talents. They respectfully accepted the order, and then talked leisurely for a whole day, their words were brilliant, discussing the past and the present, and being resourceful. The prefect then asked me if there were other people with hidden talents among these people. So I told him that there were people who carried a large number of scriptures, people who were well-read and proficient in history books, people whose poetry was excellent, and people whose calligraphy was elegant, but the reason why they had not been able to understand thoroughly was only because of the great cause and condition of the Buddhas and Patriarchs. Therefore, they were not afraid of difficulties and dangers, and followed him here, and it was very fortunate to be able to rely on your benevolent government. From then on, the prefect became even more respectful of Dahui Zonggao.

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慧日益加敬。遣其子純粹求入道捷徑。大慧示以法語八篇。仰之學富才高。于文無所不能。既罹瘴毒。卒于潮陽光孝。疇不為太息也。

太平州蕪湖吉祥訥禪師。初出遊方。至廬山東林。是時法席雄盛。英俊畢集。訥制照覺禪師𦘕像贊而為紹介曰。雪眉昂藏。犀骨挺峻。像王迴旋。獅子奮迅。駕鐵牛機。佩毗盧印。坐斷爐峰。巍巍獨鎮。黃金闕下詔不來。白蓮社裡清風震。照覺見而喜。待以異禮。訥后參圓通禪師秀公。遂為其嗣。晚年多依圓通法屬。故得訥叔之譽于叢林。嘗有偈曰。嘯月吟風水石間。忘機贏得此心閑。無端打破空狼藉。羞對白雲歸舊山。訥有禪餘集。載名卿宿衲言論之勝。叢林秘其傳也。

廬山棲賢真教果禪師。以南康守𢹂客遊山。客肆其忽慢。果遂著示欺客文曰。凡人之所愛人者。必取其道德之淵奧。言行之粹美。出一言。則千里服膺而不倦。立一行。則百世景仰而不忘。逃名于盛世。匿耀于靈府。返淳復樸。終日如愚。雖天地至大。不足方其志。日月至明。不足類其達。卻崇高莫大之富貴。若一毫之輕。保光輝非常之事業。若千鈞之重。厲而修。勤而行。至其所至。聞其所聞。徹眾智之源。造絕學之域。允蹈乎六合之外。冥運乎萬機之內。酬酢往來。若空谷之答響。此乃吾之深愛者

【現代漢語翻譯】 現代漢語譯本：慧日更加敬重（純粹）。派遣他的兒子純粹去尋求進入佛道的捷徑。大慧向他展示了八篇法語。仰慕他學識淵博，才華橫溢，在文章方面無所不能。後來因為感染瘴氣，在潮陽光孝去世（時間不詳）。沒有人不為此嘆息。

太平州蕪湖的吉祥訥禪師。最初外出遊歷參訪。到達廬山東林寺。當時東林寺的佛法非常興盛，傑出的人才聚集在那裡。訥禪師為照覺禪師繪製畫像並作讚詞，作為介紹說：『雪白的眉毛高高揚起，犀牛般的骨骼挺拔峻峭。如同象王迴旋，又如獅子奮迅。駕馭著鐵牛的機輪，佩戴著毗盧遮那佛的印記。端坐在爐峰之上，巍峨地獨自鎮守。即使是黃金宮闕的詔令也無法請動，白蓮社裡清凈的風氣震動四方。』照覺禪師見到后非常高興，以特殊的禮遇對待他。訥禪師後來參訪圓通禪師秀公，於是成為他的繼承人。晚年大多依附於圓通禪師的法系，因此在叢林中獲得了『訥叔』的美譽。曾經有一首偈語說：『嘯月吟風在水石之間，忘卻機心才贏得此心的悠閑。無端打破虛空一片狼藉，羞愧地面對白雲返回舊山。』訥禪師有《禪餘集》，記載了名卿和老衲的精彩言論，叢林將它視為秘傳。

廬山棲賢寺的真教果禪師。因為南康太守帶著客人遊山，客人非常傲慢無禮。果禪師於是寫了一篇《示欺客文》說：『凡是人們所喜愛的人，必定是選取他道德的深奧，言行的純粹美好。說出一句話，那麼千里之外的人都會信服而不厭倦。做出一件事，那麼百世之後的人都會景仰而不忘記。在盛世隱姓埋名，在心靈深處隱藏光芒。返璞歸真，整天像個愚人一樣。即使天地再大，也不足以比擬他的志向。日月再明亮，也不足以比擬他的通達。卻把崇高偉大的富貴，看得像一根毫毛一樣輕。保持光輝非凡的事業，看得像千鈞重擔一樣。努力修養，勤奮實踐，到達他所應該到達的地方，聽到他所應該聽到的事情。徹底瞭解眾人的智慧之源，創造絕無僅有的學問領域。確實能夠超越天地之外，暗中運作于萬機之內。應酬往來，就像空谷迴響一樣。這才是吾所深愛的人啊！』

【English Translation】 English version: Hui Ri increasingly respected (Chuncui). He sent his son, Chuncui, to seek a shortcut to enter the Buddhist path. Da Hui showed him eight articles of Dharma talks. (Hui Ri) admired his erudition and talent, being able to do everything in writing. Later, he died of miasma in Chaozhou Guangxiao (year unknown). No one does not sigh for this.

Jixiang Ne Chan Master of Wuhu, Taiping Prefecture, initially traveled around to visit teachers. He arrived at Donglin Temple on Mount Lu. At that time, the Dharma assembly of Donglin Temple was very prosperous, and outstanding talents gathered there. Chan Master Ne painted a portrait for Chan Master Zhao Jue and wrote a eulogy as an introduction, saying: 'Snow-white eyebrows are raised high, rhino-like bones are tall and steep. Like an elephant king circling, like a lion vigorously advancing. Driving the iron bull's machine, wearing the Vairocana Buddha's seal. Sitting upright on the Furnace Peak, majestically guarding alone. Even the edict from the golden palace cannot move him, the pure atmosphere in the White Lotus Society shakes all directions.' Chan Master Zhao Jue was very happy to see it and treated him with special courtesy. Chan Master Ne later visited Chan Master Yuangtong Xiugong, and thus became his successor. In his later years, he mostly relied on the Dharma lineage of Chan Master Yuangtong, so he gained the reputation of 'Uncle Ne' in the monastic community. He once had a verse saying: 'Whistling at the moon and chanting in the wind among the water and rocks, forgetting the scheming mind to win this heart's leisure. Breaking the void for no reason into a mess, ashamed to face the white clouds returning to the old mountain.' Chan Master Ne has a 'Collection of Zen Leisure', which records the wonderful remarks of famous ministers and old monks, and the monastic community regards it as a secret transmission.

Chan Master Zhenjiao Guo of Qixian Temple on Mount Lu. Because the prefect of Nankang took guests to visit the mountain, the guests were very arrogant and rude. Chan Master Guo then wrote an 'Article Showing Deception to Guests' saying: 'Those whom people love must choose those whose morality is profound and whose words and deeds are pure and beautiful. Saying a word, then people thousands of miles away will be convinced and not tired of it. Doing one thing, then people after hundreds of generations will admire and not forget it. Hiding their names in prosperous times, hiding their brilliance in the depths of their hearts. Returning to simplicity and returning to the original, like a fool all day long. Even if the heaven and earth are great, it is not enough to compare with his ambition. Even if the sun and moon are bright, it is not enough to compare with his understanding. But he regards the noble and great wealth as light as a feather. Maintaining the glorious and extraordinary career, regarding it as a heavy burden of a thousand pounds. Striving to cultivate, diligently practicing, reaching where he should reach, hearing what he should hear. Thoroughly understanding the source of the wisdom of the masses, creating a field of unique learning. Indeed able to transcend beyond heaven and earth, secretly operating within all machines. Responding to each other, like an echo in an empty valley. This is the one whom I deeply love!'

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也。若夫騁虛聲。被殊服。私一位之雄。踞百人之上。又烏足為驚駭焉。客庸詎欺我其無能為。而我且不知其所以為者也。欺客若此。其智小哉。果嘗注輔教編。洪駒父為後序。又題其像曰。鶴鳴峰前。聲聞于天。瀑布之下。思如涌泉。望之毅然。即之溫然。雙劍屹立。香爐生煙。之人也。之德也。與茲山而俱傳。江西宗派中。有僧可正平者。乃果之徒弟也。

真凈和尚。住寶峰日。洪明．一祖同在侍寮。祖請暫假。真凈不許。及上巳日。呼俱侍行。為寶蓮莊主具飯。真凈題偈于壁曰。元符二年三月三。春餅撮餤桐飯兼。真凈來看通道者。洪明一祖相隨參。祖匿笑。謂同列曰。元來老和尚以我名廁于偈。故不給假也。洪乃覺范。祖即超然。超然為仰山東道主。而與大慧．竹庵心．虛量．珍布衲亦于上巳之晨游獺徑橋。話寶蓮事。未免以後之視今。猶今之視昔耳。

徑山本首座。自號無住叟。因桐廬陳居士求指示。遂有偈曰。修禪入定元非佛。垢污佯狂不是魔。一句脫然如道得。桐廬江上逆翻波。大慧老師見而為之喜。本出世。住信之博山。以偈寄烏巨行和尚。烏巨山頭老大蟲。爪牙何啻利如鋒。等閑坐斷三衢路。哮吼一聲天地空。及移住鄱陽薦福。贊開山伏虎師曰。人無人而虎也。虎無虎而人也。毒惡無

【現代漢語翻譯】 現代漢語譯本： 這樣的人。如果說那些賣弄虛名，穿著奇異服裝，私下裡稱霸一方，凌駕于眾人之上的人，又有什麼值得驚奇的呢？客人大概是認為我沒有能力，而我卻不知道他憑什麼這麼認為。這樣欺騙客人，他的智慧也太小了吧。果禪師曾經註釋《輔教編》，洪駒父為他寫了後序，還在他的畫像上題字說：『鶴鳴峰前，聲名遠揚于天。瀑布之下，思緒如泉涌。望之莊重，接觸則溫和。雙劍屹立，香爐生煙。』這就是這個人，這就是他的德行，將與這座山一同流傳下去。江西宗派中，有個僧人名叫可正平，是果禪師的徒弟。

真凈和尚住在寶峰寺的時候，洪明和一祖都在侍寮。一祖請求暫時告假，真凈不答應。到了上巳節那天，真凈叫他們一起隨行，為寶蓮莊的莊主準備齋飯。真凈在墻壁上題偈說：『元符二年（1099年）三月三，春餅、撮餤、桐飯兼。真凈來看通道者，洪明一祖相隨參。』一祖偷偷發笑，對同僚說：『原來老和尚把我的名字放在偈語里，所以不給我假啊。』洪明就是覺范，一祖就是超然。超然後來成為仰山的住持，並且與大慧、竹庵心、虛量、珍布衲也在上巳節的早晨遊覽獺徑橋，談論寶蓮寺的事情。這也不免是以後人看今天，就像今天的人看過去一樣啊。

徑山的首座和尚，自號無住叟。因為桐廬的陳居士請求指示，於是寫了一首偈：『修禪入定元非佛，垢污佯狂不是魔。一句脫然如道得，桐廬江上逆翻波。』大慧禪師見到后非常讚賞。本禪師出世后，住在信州的博山寺，寫了一首偈寄給烏巨山的行和尚：『烏巨山頭老大蟲，爪牙何啻利如鋒。等閑坐斷三衢路，哮吼一聲天地空。』等到移住鄱陽的薦福寺，讚揚開山伏虎禪師說：『人無人而虎也，虎無虎而人也，毒惡無

【English Translation】 English version: Such people. If those who flaunt false reputations, wear peculiar clothes, privately dominate a region, and lord over many, what is there to be surprised about? The guest probably thinks I am incapable, but I don't know what he bases that on. To deceive a guest like this, his wisdom is quite small. Chan Master Guo once annotated 'Fu Jiao Bian', and Hong Ju-fu wrote a postscript for him, also inscribing his portrait with: 'Before Crane Cry Peak, fame resounds in the heavens. Beneath the waterfall, thoughts surge like a spring. Viewed from afar, dignified; approached, gentle. Twin swords stand tall, incense burner emits smoke.' This is the man, this is his virtue, which will be passed down together with this mountain. Within the Jiangxi lineage, there is a monk named Ke Zhengping, who is a disciple of Chan Master Guo.

When Zen Master Zhenjing lived at Baofeng Temple, Hongming and Yizu were both in the attendant's quarters. Yizu requested a temporary leave, which Zhenjing refused. On the Shangsi Festival, Zhenjing called them to accompany him to prepare a vegetarian meal for the owner of Baolian Manor. Zhenjing inscribed a verse on the wall, saying: 'The third day of the third month of Yuanfu second year (1099), spring cakes, cuodan, and tong rice combined. Zhenjing comes to see the believers, Hongming and Yizu accompany him in attendance.' Yizu chuckled secretly and said to his colleagues, 'So the old master put my name in the verse, that's why he wouldn't give me leave.' Hongming was Juefan, and Yizu was Chaoran. Chaoran later became the abbot of Yangshan, and he, Dahui, Zhu'an Xin, Xuliang, and Zhen Bu-na also visited Otter Path Bridge on the morning of the Shangsi Festival, discussing matters of Baolian Temple. This inevitably resembles later generations looking at today, just as today's people look at the past.

The head seat monk of Jingshan, who called himself Wuzhu Sou (Old Man of No Abode). Because Layman Chen of Tonglu requested instruction, he wrote a verse: 'Cultivating Chan and entering samadhi is not originally Buddha, filth and feigned madness are not demons. If one phrase is uttered freely and rightly, the waves on the Tonglu River will be reversed.' Zen Master Dahui was very appreciative upon seeing it. After Chan Master Ben came into the world, he lived at Boshan Temple in Xinzhou, and sent a verse to Monk Xing of Wuju Mountain: 'The old tiger on the head of Wuju Mountain, its claws and teeth are sharper than any blade. Casually blocking the Sanqu road, with a roar that shakes heaven and earth.' When he moved to Jianfu Temple in Poyang, he praised the founding subduing-tiger master, saying: 'Man is without man and is also tiger, tiger is without tiger and is also man, poisonous evil is without.'

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所發乎中。物我無所形乎外。莫知其為人也。莫知其為虎也。蓋道之所在而已。人虎於是乎如如也。又平居以頌發明古今因緣。凡三十餘解。既遷寂。則為侍僧所匿。今只記其頌華亭船子話曰。生涯來往華亭上。釣盡煙波獲錦鱗。蓑笠既穿船亦破。更無一法在江濵。

龍牙才禪師。早服勤于佛鑒法席。而局務不辭難。名已聞于叢林。及遊方。迫暮至黃龍。適死心在三門。問其所從來。既稱名。則知為舒州太平才莊主矣。翌日入室。死心問曰。會得最初句。便會末後句。會得末後句。便會最初句。最初末後拈放一邊。百丈野狐話作么生會。才曰。入戶已知來見解。何須更舉轢中泥。死心曰。新長老死在上座手裡也。才曰。語言雖有異。至理且無差。死心曰。如何是無差底事。才曰。不扣黃龍角。焉知頷下珠。死心便打。是時。死心自題其像曰。齒缺面黑。廣南正賊。空腹高心。不識文墨。才疏為四偈以獻曰。齒缺面黑。達磨重來。人心直指。大施門開。廣南正賊。曾經海陣。奪得驪珠。受用無盡。空腹高心。罵佛罵人。名傳天下。越古超今。不識文墨。六祖同參。雖不踏碓。見解一般。死心見而喜。才既住龍牙。開堂于潭府。有問。多答蘇嚧。由是叢林雅呼為才蘇嚧。

懷玉山宣首座。初于筠陽黃檗。聞祥

【現代漢語翻譯】 現代漢語譯本： 所發自內心，物與我之間沒有外在的界限。沒有人知道他是人還是虎，只是道的所在而已。人和虎在這裡都是如如不動的。他又經常吟誦來闡明古今的因緣，總共有三十多解。他圓寂后，被侍僧藏匿起來。現在只記錄他吟誦的華亭船子話：『生涯來往華亭上，釣盡煙波獲錦鱗。蓑笠既穿船亦破，更無一法在江濱。』 龍牙才禪師，早年在佛鑒法席下勤奮修行，不辭勞苦，名聲已在叢林中傳開。後來遊方，傍晚到達黃龍寺。當時死心禪師在三門，問他從哪裡來。他報上姓名后，死心禪師知道他是舒州太平才莊主。第二天入室，死心禪師問：『會得最初句，便會末後句；會得末後句，便會最初句。最初末後拈放一邊，百丈（百丈懷海禪師）野狐話作么生會？』才禪師說：『入戶已知來見解，何須更舉轢中泥？』死心禪師說：『新長老死在上座手裡也。』才禪師說：『語言雖有異，至理且無差。』死心禪師說：『如何是無差底事？』才禪師說：『不扣黃龍角，焉知頷下珠？』死心禪師便打了他。當時，死心禪師自己題寫畫像說：『齒缺面黑，廣南正賊，空腹高心，不識文墨。』才禪師寫了四首偈獻上：『齒缺面黑，達磨（菩提達摩）重來，人心直指，大施門開。廣南正賊，曾經海陣，奪得驪珠，受用無盡。空腹高心，罵佛罵人，名傳天下，越古超今。不識文墨，六祖（慧能）同參，雖不踏碓，見解一般。』死心禪師看了很高興。才禪師後來住在龍牙寺，在潭府開堂說法。有人提問，他多回答『蘇嚧』，因此叢林中都雅稱他為『才蘇嚧』。 懷玉山宣首座，最初在筠陽黃檗寺，聽聞祥禪師...

【English Translation】 English version: What originates from within has no external form between the self and objects. No one knows whether it is a human or a tiger; it is simply where the Dao (the Way) resides. Humans and tigers are thus in a state of suchness (tathata). He also frequently chanted to elucidate the causes and conditions of the past and present, totaling more than thirty explanations. After his passing, he was hidden by his attendant monk. Now, only his chant about Boatman Huating is recorded: 'Throughout my life, I travel to and from Huating, angling in the misty waves and catching brocade carp. My straw cloak is worn, and my boat is broken; there is no longer any Dharma (teachings) on the riverbank.' Chan Master Longya Cai, in his early years, diligently practiced under the Dharma seat of Fo Jian (Buddha Mirror), not shirking from difficult tasks, and his name was already known in the Sangha (Buddhist community). Later, while traveling, he arrived at Huanglong Temple at dusk. At that time, Chan Master Sixin (Dead Heart) was at the Three Gates, and asked him where he came from. After he gave his name, Chan Master Sixin knew that he was the Zhuang Master Cai of Taiping in Shuzhou. The next day, he entered the room, and Chan Master Sixin asked: 'If you understand the first phrase, you will understand the last phrase; if you understand the last phrase, you will understand the first phrase. If you put the first and last phrases aside, how do you understand Baizhang's (Baizhang Huaihai) wild fox story?' Chan Master Cai said: 'Upon entering the door, I already know the understanding that comes; why bother to mention the mud in the rut?' Chan Master Sixin said: 'The new elder has died in the hands of the senior monk.' Chan Master Cai said: 'Although the words are different, the ultimate truth is without difference.' Chan Master Sixin said: 'What is the matter without difference?' Chan Master Cai said: 'Without knocking on the horn of Huanglong, how would one know the pearl under the chin?' Chan Master Sixin then struck him. At that time, Chan Master Sixin wrote on his own portrait: 'Missing teeth, black face, a righteous thief from Guangnan, empty stomach, high mind, illiterate.' Chan Master Cai wrote four verses to present: 'Missing teeth, black face, Damo (Bodhidharma) returns, directly pointing to the human mind, the gate of great giving opens. A righteous thief from Guangnan, once in the sea battle, seized the black pearl, enjoying it endlessly. Empty stomach, high mind, scolding the Buddha, scolding people, his name spreads throughout the world, surpassing the ancient and transcending the present. Illiterate, a fellow student of the Sixth Patriarch (Huineng), although not treading the mortar, his understanding is the same.' Chan Master Sixin was very pleased to see it. Chan Master Cai later lived in Longya Temple and opened a Dharma hall in Tanfu. When people asked questions, he often answered 'Sulu,' so the Sangha elegantly called him 'Cai Sulu'. Chief Seat Xuan of Mount Huaiyu, initially at Huangbo Temple in Junyang, heard Chan Master Xiang...

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和尚夜參。舉一葉飄空便見秋。法身須透鬧啾啾。忽有省。尋造徑山。或有謂大慧老師曰。明州宣來探宗旨。大慧曰。我禪如蚌蛤。開則五臟皆露。何用探焉。宣聞而駭異。暨隨侍過衡陽。服勤久之。嘗頌竹篦話曰。背觸太乖張。癡禪眼似羊。貪他一粒米。失卻半年糧。雪峰慧日禪師聞公于衡陽。受懷玉命。宣與偕行。相與建保社。汪聖錫半刺宜春。時以疏致宣住南源曰。佛法至於慈明。卷舒作用。極其變化。得度者四十有六人。既已多矣。至其枝分派別。披敷演迤。愈久愈多。又獨能不失其真。宣公禪師。其五世孫也。不由階梯。直入妙覺。得不自得。珍不自珍。方且韜光休影。唯恐人之保我。然其名字膻薌。終不可掩。今萍鄉南源。實慈明所坐道場。甘棠勿剪。三徑就荒。為之子孫。當不忍坐視。知恩報恩。勢不可已。以此為請。尚其肯來。宣擨𢶖曰。我粥飯僧。實不願出人間世矣。王舍人洋登山謁之。贈以詩曰。衲帔騰騰粥飯師。無人曾見下山時。相逢只道無能解。肯作紅樓應制詩。宣之大概。于詩疏可見矣。

建炎三年元日。圓悟禪師在云居。嘗曰。隱士王梵志頌。城外土饅頭。豏草在城裡。每人吃一個。莫嫌沒滋味。而黃魯直謂。己且為土饅頭。當使誰食之。由是東坡為易其後兩句。預先著酒澆。使

教有滋味。然王梵志作前頌。殊有意思。但語差背。而東坡革后句。終未盡餘興。今足成四韻。不唯警世。亦以自警。城外土饅頭。豏草在城裡。著群哭相送。入在土皮里。次第作豏草。相送無窮已。以茲警世人。莫開眼瞌睡。圓悟遂手寫以遺一書記。乃住萬年。號村僧者是也。

楚安方禪師。參道和尚于大別。未幾。改寺為神霄宮。方附商舟過湘南。于舟中聞岸人操鄉音厲聲云。叫那。由是有省。即說偈曰。沔水江心喚一聲。此時方得契平生。多年相別重相見。千聖同歸一路行。后道住文殊。方為首眾。嘗作三頌。曰。太徹猶如鐵壁山。有誰曾透文殊關。金圈栗棘都拈出。公驗分明道者難。二曰。太徹猶如鐵壁山。佗家曾踏上頭關。通身手眼全鋒刃。滿口知音吐露難。三曰。太徹猶如鐵壁山。離言離相顯重關。當年斷臂規模在。三拜才終開口難。既出世楚安。有頌送僧作丐曰。自住楚安窮徹骨。蒐羅淨盡都無物。令僧未免登檀門。直須深入蒼龍窟。拏取驪龍頷下珠。任運卷舒頻出沒。歸來呈似住山翁。令我安居坐兀兀。覺華嚴以其具正眼而居荒僻小剎。由是疾世無公議。為作小傳贊之。略曰。其悟處諦當。如人善射。所發皆中的。其應機如鳴珂佩玉。徐行於坦途。舉止皆可法。其偈頌如驅市人以戰。不問怯勇

【現代漢語翻譯】 現代漢語譯本 教法有滋味。然而王梵志所作的舊詩，頗有意思，但言語略有偏差。蘇東坡修改後的句子，終究沒有完全表達出詩的意境。現在我來補全這四句詩，不僅可以警醒世人，也可以自我警醒：城外的墳墓（土饅頭），城裡的人如同亂草（豏草）。人們哭著送別死者，最終也進入墳墓里。一代又一代地變成亂草，送別之事沒有窮盡。用這件事來警醒世人，不要再睜著眼睛打瞌睡了。 圓悟禪師於是親手寫下這些話送給一書記，當時他住在萬年寺，被稱為村僧。

楚安方禪師在大別山參訪道和尚。不久，道和尚將寺廟改為神霄宮。方禪師便依附商船經過湘南，在船中聽到岸邊的人用鄉音大聲喊叫：『叫那』。因此有所領悟，於是作偈說：『在沔水江心大喊一聲，此時才真正契合平生所學。多年分別后再次相見，千聖最終都走在同一條道路上。』 後來道和尚住在文殊院，方禪師擔任首座。曾經作了三首頌：『太徹猶如鐵壁山，有誰曾經穿透文殊關？金圈栗棘都拈出，公驗分明道者難。』 第二首：『太徹猶如鐵壁山，佗家曾經踏上頭關。通身手眼全鋒刃，滿口知音吐露難。』 第三首：『太徹猶如鐵壁山，離言離相顯重關。當年斷臂規模在，三拜才終開口難。』 楚安方禪師出世后，作頌送給行腳僧：『自從住在楚安窮困到極點，蒐羅乾淨什麼都沒有。讓僧人免不了要登上檀門，必須深入蒼龍窟。』 『奪取驪龍（黑龍）頷下的寶珠，隨意舒捲頻繁出沒。回來呈現給住山的老翁，讓我安穩地坐著。』 覺華嚴禪師因為他具備正眼卻住在荒僻的小寺廟，因此厭惡世俗卻沒有公正的評價，於是為他作小傳並讚揚他，大略是說：他的悟處真實可靠，如同善於射箭的人，所發的箭都射中目標。他的應機如同鳴珂佩玉，從容地走在平坦的道路上，一舉一動都可以作為典範。他的偈頌如同驅趕市井之人去戰鬥，不問膽怯還是勇敢。

【English Translation】 English version The teaching has flavor. However, the previous poem by Wang Fanzhi has a special meaning, but the language is slightly off. Su Dongpo's revised sentence ultimately did not fully express the poem's artistic conception. Now I will complete these four lines of poetry, which can not only warn the world but also warn myself: the earthen mounds (tumantou) outside the city, the people in the city are like weeds (xian cao). People cry and send off the dead, and eventually enter the tomb. Generation after generation turns into weeds, and the matter of sending off is endless. Use this to warn the world, don't fall asleep with your eyes open. Zen Master Yuanwu then wrote these words by hand and gave them to a secretary. At that time, he lived in Wannian Temple and was called the village monk.

Zen Master Chu'an Fang visited Monk Dao at Dabie Mountain. Soon, Monk Dao changed the temple to Shenxiao Palace. Zen Master Fang then attached himself to a merchant ship and passed through Hunan, and heard people on the shore shouting loudly in the local dialect: 'Jiao Na'. Therefore, he had some understanding, so he composed a verse saying: 'Shout loudly in the heart of the Mian River, only at this time can it truly fit what I have learned in my life. After many years of separation, we meet again, and the thousands of sages finally walk on the same path.' Later, Monk Dao lived in Manjusri Temple, and Zen Master Fang served as the chief seat. He once composed three odes: 'Tai Che is like an iron wall mountain, who has ever penetrated the Manjusri Pass? The golden ring and chestnut thorns are all picked out, and the public verification clearly shows that the Taoist is difficult.' The second ode: 'Tai Che is like an iron wall mountain, Tuo's family once stepped on the first pass. The whole body is full of hands and eyes, and the whole mouth of confidants is difficult to reveal.' The third ode: 'Tai Che is like an iron wall mountain, leaving words and leaving appearances to show the heavy pass. The scale of the broken arm is still there, and it is difficult to open your mouth after three bows.' After Zen Master Chu'an Fang emerged into the world, he composed an ode to send to the traveling monks: 'Since living in Chu'an, I have been extremely poor, and I have searched and found nothing. Let the monks inevitably have to climb the Tan Gate, and must go deep into the Azure Dragon Cave.' 'Take the pearl from under the chin of the Black Dragon (Li Long), and roll it out frequently at will. Return it to the old monk living in the mountain, so that I can sit peacefully.' Zen Master Jue Huayan, because he possessed the right eye but lived in a remote small temple, hated the world but did not have a fair evaluation, so he wrote a short biography for him and praised him, roughly saying: His understanding is true and reliable, like a person who is good at archery, and the arrows he shoots all hit the target. His response is like the sound of jade pendants, walking leisurely on a flat road, and every move can be a model. His verses are like driving people in the market to fight, without asking whether they are timid or brave.

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。舉無遺䇿。世以覺為知言也。

泉州北山之頂。有橫石如舟。世以舟峰名之。大比丘諱慶老。字龜年。既結茅山麓。號舟峰庵主。然其蚤以道德文章為泉南緇素歆艷。李參政漢老嘗訪之。不值。有詩。略曰。慧遠過溪應送陸。玉川入寺不逢曦。於時。大慧庵小溪之上。百衲所棲。舟峰亦與焉。舟峰因謂大慧老師曰。和尚竹篦話。如民家被科胥。產業已籍沒。猶要其納。大慧曰。公只道得一半在。若無得納。何不投河自縊。放身捨命去也。舟峰自是于道日臻其奧。大慧遷徑山。遂與俱行。為掌記室。詞章華贍。殊增叢林光潤。舟峰嘗自題記容曰。撿點眉毛太通真。伏犀插腦見精神。霜髭漸茁何妨老。褸褐長披卻耐貧。一壑平生專畏影。十方從此倦分身。君看逐塊紛無數。孰與清源獨角麟。紹興癸亥孟秋。委順。李參政漢老祭之。其文曰。我初來泉。塊然寡儔。有謁于門。曰老比丘。其出詩文。鏘然琳璆。今洪覺范。古湯慧休。徐叩所有。載籍兼收。公才吏用。孰與子侔。晚遇宗師。鍼芥相投。千山不憚。一缽孤遊。才高者忌。眾言所咻。我獨不然。既㧞其尤。金石不遷。萬物波流。佛法衰微。禆販相求。屈跡府縣。窘若拘囚。公獨先覺。與道為謀。再挽不出。歸安巖幽。我老落莫。賴以忘憂。有疑斯講。有唱斯

【現代漢語翻譯】 現代漢語譯本： 沒有遺漏任何計策。世人認為覺（覺悟）就是真正的智慧之言。

泉州北山的山頂，有一塊橫臥的石頭像船。世人因此稱之為舟峰。一位名叫慶老的大比丘（佛教出家男眾），字龜年，在山腳下結廬而居，自號舟峰庵主。他很早就以高尚的道德和出色的文章為泉州地區的僧人和信徒所敬仰。李參政（官名）漢老曾經拜訪他，沒有見到，寫了一首詩，大意是：慧遠（東晉高僧）送陸修靜（南朝道士）過溪，玉川子（唐代詩人盧仝）入寺卻沒見到曦公（僧人）。當時，大慧庵（寺廟名）在小溪之上，是眾多僧人居住的地方，舟峰也在其中。舟峰於是對大慧老師（大慧宗杲禪師）說：『和尚您的竹篦（禪宗用具）之話，就像百姓家被官府攤派賦稅，家產已經被登記沒收了，還要他們繳納。』大慧說：『你只說對了一半。如果沒有東西可納，為什麼不投河自縊，捨棄生命呢？』舟峰從此在佛道上的領悟日益精深。大慧遷往徑山（山名），於是舟峰也一同前往，擔任掌記室（負責文書的職務），他的文采華麗豐富，為叢林增添了光彩。 舟峰曾經自己題寫畫像的題記說：『仔細端詳眉毛，真是太通透了，伏犀骨（額頭中間隆起的骨頭）插入頭頂，顯出精神。花白的鬍鬚漸漸長出，不妨礙衰老，破舊的僧衣長久披著，卻能忍受貧困。一生只害怕山谷中的影子，從此厭倦了在十方世界分身。你看那些追逐塵世的人紛紛無數，哪裡比得上清源山（泉州的別稱）獨角的麒麟（比喻稀有的人才）呢？』紹興癸亥年（1143年）孟秋（秋季的第一個月），舟峰安詳去世。李參政漢老祭奠他，祭文說：『我剛來泉州時，孤獨而缺少同伴，有人來拜訪，說是老比丘。他拿出的詩文，聲音清脆悅耳，如同美玉。就像現在的洪覺范（洪皓，宋朝官員），古代的湯慧休（湯惠休，南朝詩人）。我詳細詢問他的學識，他博覽群書。您的才能用於官場，誰能和您相比？晚年遇到宗師（大慧宗杲），如同磁石吸引鐵針。不畏懼千山萬水，獨自遊歷。才能高的人容易被嫉妒，眾人的議論會詆譭他。我卻不這樣，已經提拔了您的才能。金石不會改變，萬物卻在變化。佛法衰微，僧人都在追逐名利。委屈地在府縣做事，窘迫得像被囚禁一樣。您獨自先覺悟，與佛道為謀。再次邀請您出山沒有成功，您歸隱於安巖幽靜之處。我年老落寞，依靠您來忘記憂愁。有疑問就向您請教，有吟唱就和您應和。

【English Translation】 English version: There were no strategies left unconsidered. The world regards 'awakening' (覺) as the true words of wisdom.

At the summit of North Mountain in Quanzhou, there is a horizontal rock resembling a boat. The world thus names it Boat Peak. A Bhiksu (大比丘, fully ordained Buddhist monk) named Qinglao, with the courtesy name Guinian, built a hermitage at the foot of the mountain, calling himself the Abbot of Boat Peak Hermitage. He was long admired by both monastics and laypeople in Quanzhou for his noble morality and outstanding literary talent. Li Hanlao, the Vice Minister (參政, a government official title), once visited him but did not find him, and wrote a poem, the gist of which is: 'Huiyuan (慧遠, a famous monk in the Eastern Jin Dynasty) saw Lu Xiujing (陸修靜, a Taoist in the Southern Dynasties) off across the stream, Yu Chuanzi (玉川子, poet Lu Tong of the Tang Dynasty) entered the temple but did not meet Master Xi (曦公, a monk).' At that time, Dahui Hermitage (大慧庵, name of a temple) was above the small stream, where many monks resided, and Boat Peak was among them. Boat Peak then said to Teacher Dahui (大慧宗杲禪師, Zen Master Dahui Zonggao): 'Your stick (竹篦, a Zen implement) talk is like the people's homes being subjected to official taxation; the property has already been registered and confiscated, yet they are still required to pay.' Dahui said: 'You only speak half the truth. If there is nothing to pay, why not throw yourself into the river and hang yourself, giving up your life?' From then on, Boat Peak's understanding of the Dao (道, the Way) deepened day by day. Dahui moved to Jingshan (徑山, name of a mountain), and Boat Peak went with him, serving as the secretary (掌記室, a position in charge of documents), his literary talent was splendid and enriched the monastery. Boat Peak once inscribed a self-portrait with the following: 'Carefully examining the eyebrows, they are truly insightful; the 'hidden rhino bone' (伏犀骨, a bone protruding from the forehead) inserts into the top of the head, revealing spirit. The frosty beard gradually grows, what harm is there in aging; the tattered robe is worn for a long time, yet one can endure poverty. All my life, I have only feared the shadow in the valley, and from now on, I am tired of dividing myself in the ten directions. Look at those who chase after the world, countless and disorderly, how can they compare to the unicorn (獨角麟, a metaphor for rare talent) of Qingyuan Mountain (清源山, another name for Quanzhou)?' In the first month of autumn in the Guihai year of Shaoxing (紹興癸亥年, 1143 AD), Boat Peak passed away peacefully. Li Hanlao, the Vice Minister, offered a eulogy, which said: 'When I first came to Quanzhou, I was lonely and lacked companions. Someone came to visit, saying he was an old Bhiksu. The poems and essays he produced were clear and melodious, like beautiful jade. Like Hong Juefan (洪覺范, Hong Hao, an official of the Song Dynasty) of today, and Tang Huixiu (湯惠休, a poet of the Southern Dynasties) of ancient times. I inquired in detail about his knowledge, and he had read widely. Your talent is used in officialdom, who can compare with you? In his later years, he met a master (大慧宗杲, Dahui Zonggao), like a magnet attracting a needle. Not afraid of thousands of mountains and rivers, he traveled alone. Those with high talent are easily envied, and the opinions of the crowd will slander him. I am not like that, I have already promoted your talent. Gold and stone will not change, but all things are in flux. The Buddha-dharma is declining, and monks are pursuing fame and profit. He was wronged to work in the prefectural and county offices, as embarrassed as being imprisoned. You alone were enlightened first, and conspired with the Buddha-dharma. I failed to invite you out of the mountain again, and you returned to the secluded An Rock. I am old and lonely, relying on you to forget my worries. I ask you if I have doubts, and I respond if you sing.'

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酬。胡為舍我。逝去莫留。白雲無郛。明月無辀。去來昨夢。起滅浮漚。唯余窣堵。揭示千秋。

孝宗皇帝。淳熙十年二月乙丑。以御注圓覺經賜徑山。傳法僧寶印具表奏謝。仍進頌曰。古佛與今佛。同一廣長舌。于無途轍中。為物啟途轍。撥開千嶂云。放出一天月。普令大地人。言下悉照徹。覺亦無可圓。幻亦無可滅。只此無亦無。紅爐一點雪。稽首佛與佛。字字無異說。既經乙夜之覽。皇情大悅。已而宣對降御。問曰。莊老何如人。印奏云。只作得佛門中小乘聲聞人。蓋小乘人。厭身如桎梏。棄智如雜毒。化火焚身。入無為界。正如莊子所謂形固可使如槁木。心固可使如死灰也。於是稱旨。逮印示寂。謚曰慧辨禪師云。

白雲海會守從禪師。豐城朱氏子。于里中西龍院依德真剃髮。神宇靖深。頎長貌古。舌有異相。覆繞鼻端。如紅菡萏。早同廬山系南禪師參潭之道林祐公。南臨順寂。顧謂眾曰。應首座．從藏主久在先師會下。深明此道。且俾眾咨決焉。從即師矣。既而絕九江。入皖山。遁跡于山谷寺。出世白雲海會。有白雲關頌曰。白雲關廣藏法界。入聖出凡無掛礙。等閑把住問來由。底事分明卻不會。又自號竹靈叟。有頌曰。白雲竹靈叟。獰似子湖狗。衲子擬思量。當頭著一口。更欲取腹心。聖凡

【現代漢語翻譯】 現代漢語譯本 酬謝。為何捨棄我？離去不再停留。白雲沒有邊際，明月沒有車轅。來去如同昨夜的夢，生起滅去如同水泡。只剩下窣堵波（Stupa，佛塔），揭示著千秋萬代。

孝宗皇帝（1162-1189在位）。淳熙十年（1183）二月乙丑。用御注的《圓覺經》賜給徑山寺。傳法僧寶印呈上表章表示感謝，並進獻頌詞說：『古佛與今佛，同一廣長舌。在沒有道路的地方，為眾生開啟道路。撥開千重雲霧，放出一天明月。普遍令大地之人，當下全部照徹。覺悟也沒有什麼可以圓滿，幻象也沒有什麼可以消滅。只有這無亦無，如同紅爐中的一點雪。稽首禮拜佛與佛，字字沒有不同說法。』

已經經過乙夜的閱覽，皇帝心情非常喜悅。不久之後，宣召寶印並親自詢問，問道：『莊子和老子是怎樣的人？』寶印回答說：『只能算是佛門中的小乘聲聞人。』因為小乘人，厭惡身體如同枷鎖，拋棄智慧如同雜毒，用火焚燒身體，進入無為的境界。正如莊子所說的『形體可以使其像枯木一樣，心也可以使其像死灰一樣。』於是皇帝表示贊同。寶印示寂后，被謚為慧辨禪師。

白雲海會守從禪師，是豐城朱氏的兒子。在里中的西龍院依德真剃度出家。他神態安詳深沉，身材高大，相貌古樸，舌頭有奇異之處，可以覆蓋環繞到鼻端，像紅色的菡萏（hàn dàn，荷花）。早年與廬山系南禪師一同參訪潭之道林祐公。南禪師臨終時，回頭對眾人說：『應首座和從藏主長期在先師門下，深深明白這個道理，讓他們來為大家解答疑惑吧。』守從於是就以南禪師為師了。不久之後，離開九江，進入皖山，隱居在山谷寺。後來在白雲海會寺出世弘法。有《白雲關頌》說：『白雲關廣闊，包藏著法界，進入聖境，走出凡塵，沒有掛礙。隨便抓住問他來由，到底是怎麼回事卻不會明白。』又自號竹靈叟，有頌詞說：『白雲竹靈叟，兇猛像子湖的狗。衲子如果想要思量，當頭就咬一口。更想要探取腹心，聖凡』

【English Translation】 English version Repaying. Why abandon me? Depart, do not linger. White clouds have no boundaries, the bright moon has no axle. Coming and going are like yesterday's dream, arising and ceasing are like floating bubbles. Only the Stupa (Buddhist monument) remains, revealing a thousand autumns.

Emperor Xiaozong (reigned 1162-1189). In the second month, Yichou day, of the tenth year of Chunxi (1183), he bestowed the annotated 'Perfect Enlightenment Sutra' to Jingshan Temple. The Dharma-transmitting monk Baoyin presented a memorial expressing gratitude and offered a eulogy, saying: 'The ancient Buddha and the present Buddha share the same broad and long tongue. In a place with no path, they open a path for beings. Clearing away thousands of layers of clouds, releasing a moon in the sky. Universally enabling the people of the great earth to be completely illuminated at once. Enlightenment has nothing to perfect, and illusion has nothing to extinguish. Only this 'no' is also 'no,' like a snowflake in a red furnace. I bow my head to the Buddhas, word for word, with no different teachings.'

Having been read through during the night, the Emperor was greatly pleased. Soon after, he summoned Baoyin for an audience and personally asked, 'What kind of people are Zhuangzi and Laozi?' Baoyin replied, 'They can only be considered as Hinayana (small vehicle) Shravakas (listeners) in Buddhism.' Because Hinayana practitioners detest the body like shackles, discard wisdom like mixed poison, burn the body with fire, and enter the realm of non-action. Just as Zhuangzi said, 'The body can be made like withered wood, and the mind can be made like dead ashes.' Thereupon, the Emperor expressed his approval. After Baoyin passed away, he was posthumously named Zen Master Huibian.

Zen Master Shoucong of Baiyun Haihui Temple was the son of the Zhu family of Fengcheng. He was tonsured at the Xilong Temple in his village by Dezhen. His demeanor was serene and profound, his stature tall, and his appearance ancient. His tongue had a peculiar feature, capable of covering and encircling the tip of his nose, like a red lotus. Early on, he visited Daolin Yougong of Tan's lineage with Zen Master Nan of the Lushan lineage. As Zen Master Nan approached his passing, he turned to the assembly and said, 'Head Monk Ying and Treasurer Cong have long been under the tutelage of the late teacher, deeply understanding this path. Let them answer your doubts.' Shoucong then took Zen Master Nan as his teacher. Soon after, he left Jiujiang and entered Mount Wan, secluding himself in Shangu Temple. Later, he emerged to propagate the Dharma at Baiyun Haihui Temple. There is a 'Baiyun Pass Eulogy' that says: 'Baiyun Pass is vast, containing the Dharma realm, entering the sacred and exiting the mundane without hindrance. Casually grabbing someone to ask the reason, they ultimately do not understand what is happening.' He also called himself Bamboo Spirit Elder, and there is a eulogy that says: 'Bamboo Spirit Elder of Baiyun, fierce like the dogs of Lake Zi. If a monk tries to ponder, he will be bitten on the head. If you want to take the heart, sacred and mundane'

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皆倒走。住住住乘時。脫卻娘生褲。大慧老師遊方時。曾與從法席施編正法眼藏。訪尋語錄而不得。故嘗言之。

太學上舍生楊麟。以紹興丁丑夏詣育王。冠帶拜大慧于無異堂。垂泣云。愿從和尚出家。語未竟。擲下巾帽。袖中出剪刀。自落其發。大慧亟呼左右執其手。問其故。乃以實對。因攝受之。次日昇堂。示眾曰。已著槽廠。將錯就錯。騎卻聖僧。不妨快樂。龍象蹴踏。非驢所作。堪笑諸方。妄生穿鑿。休穿鑿。祥麟只有一隻角。麟便膜拜曰。謝師安名。即名祖麟。大慧復語以六祖于大庾嶺示明上座不思善惡。乃至密語密意盡在汝邊之話。使其于日用提撕。自是。除大慧有問則答。其士夫衲子並不與交一詞。然麟之儀狀雄偉。既毅然自處。人亦不得而親疏。唐舍人立夫以偈寄大慧曰。蚤歲屠龍晚獲麟。西風一夜海生塵。掀天攪地難尋提。阿育山前失卻身。大慧遷徑山。麟亦隨侍于道。既有徹證。忽爾違和。大慧遣了德侍者往問之。麟以片紙書偈曰。衣冠不御發齊眉。一室翛然自不知。薄相等閑聊示疾。起佗菩薩幾多疑。尋市香三瓣。隨爇而誓曰。後世身為男子。遇明眼宗師。童真入道。既爇罷。泊然而化。大慧為秉炬曰。擔卻一片睦州版。一去萬牛不可挽。祖師門下真祥麟。堪作人天正法眼。無何時節忽

到來。援毫寫偈自催趲。楊道者。休催趲。火里蝍蟟吞鐵刬。麟家世建陽。乃文公裔。

浮山圓鑒遠禪師。天聖中。許公式漕淮南。命出世太平興國寺。逮慶曆癸未。逸居天柱山月華庵。至丙戌歲。呂翰林濟叔以浮山延致。皇祐辛卯。謝事。而庵于寺西。癸巳歲。應姑蘇天平之招。至和中。復旋浮山舊隱。然三住持並革故創新為禪林。于治平丁未。年七十有七。以仲春六日。有遺語曰。法遠以一幻身。旅泊三界。雖職導利。實無一法與人。深慚誑世。實愧虛稱。茲乃形質朽敗。四大將離。聚沫之軀。有何久計。既當風燭。何嘆逝川。又念幻身在世。仁信多有供須。恥無道業升消。曷有勝緣報答。忖量唯己自知。湛寂真元。卻還本道。忍死半刻。援筆陳謝。觀其詞雜而理到。可見為臨行親筆矣。至於謙損。亦足警誡吾徒耳。又頌曰。幻世出沒有何窮。幻化本來體自空。南山起云北山雨。樓頭鼓動慶陽鐘。又曰。來時無物去亦無。譬似浮雲布太虛。拋下一條皮袋骨。還如霜雪入洪爐。又自嘆曰。孤舟夜靜泛波瀾。兩岸蘆華對月圓。金鱗自入深潭去。空使漁翁執釣竿。師之嗣法雲者。繼席浮山。錄師行實。劖于石。世姓沈。年十七。占僧籍。及僧寶傳所收。以沈為王。以十七為十九。慶曆皇祐間。師之道大顯著。接投

【現代漢語翻譯】 現代漢語譯本 到來。拿起筆寫下偈語自我催促。楊道者，不要催促。火里的蝍蟟（一種蟲）吞吃鐵鏟。麟家是建陽人，是文公（朱熹）的後代。

浮山圓鑒遠禪師，天聖（1023-1032年）年間，許公式在淮南任漕運使時，命其出任太平興國寺住持。到了慶曆癸未年（1043年），隱居於天柱山月華庵。至丙戌年（1046年），呂翰林濟叔以浮山之名延請他。皇祐辛卯年（1051年），辭去職務，在寺西邊建庵居住。癸巳年（1053年），應蘇州天平寺的邀請前往。至和（1054-1056年）年間，又回到浮山舊居隱居。他三次擔任住持，都革除舊弊，創新禪林。于治平丁未年（1067年），享年七十七歲，在仲春六日，留下遺言說：『法遠以虛幻之身，寄居於三界之中，雖然擔任引導眾生的職責，實際上沒有一法可以給人。深感慚愧欺騙了世人，實在愧對虛名。如今形體朽壞，四大（地、水、火、風）將要分離，如泡沫般聚起的身體，有什麼長久的打算呢？既然像風中殘燭，又何必嘆息時光流逝呢？又想到虛幻之身在世，仁人信士多有供養，慚愧沒有修成道業來報答。思量來思量去，只有自己知道，將湛寂的真元，歸還於本道。忍受片刻的死亡，援筆陳述感謝。』觀看他的言辭雜亂而道理透徹，可見是臨終前的親筆。至於他的謙虛，也足以警誡我們這些後輩。

又作頌說：『幻世出沒沒有窮盡，幻化本來體性自空。南山起云北山下雨，樓頭鼓動慶陽鐘。』

又說：『來時沒有一物去時也沒有，譬如浮雲佈滿太虛空。拋下一條皮囊骨，還如霜雪進入洪爐中。』

又自嘆道：『孤舟夜靜泛波瀾，兩岸蘆花對月圓。金鱗自入深潭去，空使漁翁執釣竿。』

禪師的嗣法弟子云者，繼承住持浮山，記錄禪師的行實，刻在石頭上。禪師俗家姓沈，十七歲時，登記為僧籍。僧寶傳所收錄的，將沈寫成王，將十七寫成十九。慶曆（1041-1048年）、皇祐（1049-1053年）年間，禪師的道風大為顯著，接引投奔者。

【English Translation】 English version Arriving. Taking up the brush to write a verse, urging myself on. Daoist Yang, don't urge me. The centipede in the fire swallows an iron shovel. The Lin family is from Jianyang, descendants of Duke Wen (Zhu Xi).

Zen Master Yuanjian Yuan of Fushan. During the Tiansheng period (1023-1032), Xu Gongshi, the transport commissioner of Huainan, ordered him to become the abbot of Taiping Xingguo Temple. By the Guiwei year of the Qingli period (1043), he lived in seclusion at Yuehua Hermitage on Mount Tianzhu. In the Bingxu year (1046), Hanlin Ji Shu of Lu invited him to Fushan. In the Xinmao year of the Huangyou period (1051), he resigned and built a hermitage west of the temple. In the Guisi year (1053), he responded to the invitation of Tianping Temple in Suzhou. During the Zhihe period (1054-1056), he returned to his old hermitage in Fushan. He served as abbot three times, each time reforming and innovating the Zen forest. In the Dingwei year of the Zhiping period (1067), at the age of seventy-seven, on the sixth day of the second month, he left a will saying: 'Fayuan, with an illusory body, lodges in the three realms. Although holding the duty of guiding beings, in reality, there is not a single dharma to give to others. I deeply regret deceiving the world and am truly ashamed of the empty name. Now that the physical form is decaying, the four elements (earth, water, fire, wind) are about to separate. This body, gathered like foam, what long-term plan is there? Since it is like a candle in the wind, why lament the passing of time? Furthermore, thinking that this illusory body in the world has received much offering from the benevolent and faithful, I am ashamed of not cultivating the path to repay them. After much deliberation, only I know that I will return the tranquil and true origin to its original path. Enduring the pain of death for a moment, I take up the brush to express my gratitude.' Observing his words, though mixed, the reasoning is thorough, showing it was his own writing before death. As for his humility, it is enough to warn us, his disciples.

He also composed a verse saying: 'The coming and going in the illusory world are endless, the nature of illusion is originally empty. Clouds rise in the southern mountains, rain falls in the northern mountains, the Qingyang bell rings from the tower.'

He also said: 'Coming with nothing, going with nothing, like floating clouds filling the vast emptiness. Casting off this bag of skin and bones, it is like frost and snow entering a blazing furnace.'

He also sighed: 'A lone boat floats on the waves in the quiet night, reeds bloom on both banks, facing the round moon. The golden carp enters the deep pool, leaving the fisherman with an empty fishing rod.'

The Dharma-inheriting disciple of the Zen Master, Yunzhe, succeeded as abbot of Fushan, recorded the Zen Master's deeds, and carved them on stone. The Zen Master's secular surname was Shen, and at the age of seventeen, he registered as a monk. The Biography of Monastic Treasures records Shen as Wang and seventeen as nineteen. During the Qingli (1041-1048) and Huangyou (1049-1053) periods, the Zen Master's teachings became widely known, attracting those who sought refuge.

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子青續洞上宗派。指老東山參白雲端。于宗門可謂有功矣。出處差紊。其可乎。

寂音尊者。崇寧元年夏。于長沙云蓋。是時陳公瓘瑩中謫嶺外。以偈見寄。且欲其為負華嚴經入嶺。偈曰。大士遊方興盡回。家山風月絕讖埃。杖頭多少閑田地。挑取華嚴入嶺來。寂音和之曰。因法相逢一笑開。俯看人世過飛埃。湖湘嶺外休分別。圓寂光中共往來。其後。寂音坐與公游而獲譴。靖康元年。嘗詣刑部陳詞曰。放停僧慧洪。見年五十六歲。本貫筠州人。元系右街香積院僧籍。先因崇寧初。諫官陳瓘論列蔡京事忤旨。編管連州。慧洪為見陳瓘當官盡節。投竄嶺海。一身萬里。恐致疏虞。調護前去。往來海上。前後四年。因與陳瓘厚善。又緣得度為僧。元系故宰相張商英奏名。政和元年。商英奏取陳瓘所撰尊堯錄。是時內官梁師成與蔡交結。見宰相薦引蔡京。仇人陳瓘百計擠陷。旬月之間。果遭斥逐。猜疑是慧洪與陳瓘為地。發怒諷諭開封尹李孝壽勾慧洪下獄。非理考鞠。特配吉陽軍。後來因患。不堪執役。蒙恩放令逐便。經今一十四年。近聞朝廷追贈張商英．陳瓘官爵。旌其忠節。流竄蔡京．梁師成嶺外。正其罪惡。顯見慧洪前頃所坐。情節委實冤枉。慧洪切見紹聖間杭州僧道潛。緣與蘇軾內翰相善。仇家呂升卿任浙西

{ "translations": [ "現代漢語譯本\n子青繼承了洞上宗派。指引老東山去參拜白雲端（禪宗大師）。對於宗門來說，可謂是有功勞的。但是他的出處有些紊亂，這可以嗎？", "", "寂音尊者，在崇寧元年（1102年）夏天，于長沙云蓋。當時陳瓘（字瑩中）被貶謫到嶺外，寫了一首偈寄給他，並且希望他能揹負《華嚴經》入嶺。偈語說：『大士遊方興盡回，家山風月絕讖埃。杖頭多少閑田地，挑取華嚴入嶺來。』寂音和詩說：『因法相逢一笑開，俯看人世過飛埃。湖湘嶺外休分別，圓寂光中共往來。』其後，寂音因為與陳瓘交往而獲罪。靖康元年（1126年），他曾經到刑部陳述說：『放了僧人慧洪吧，他現在五十六歲了，原籍是筠州人，原本是右街香積院的僧人。先前因為崇寧初年，諫官陳瓘彈劾蔡京的事情觸怒了皇帝，被貶官到連州，慧洪因為看到陳瓘當官盡節，所以投奔到嶺南，不顧自身安危。孤身一人走了萬里路，恐怕會有疏忽，所以前去照應他。往來海上，前後四年。因為與陳瓘關係深厚，又因為得度為僧，原本是故宰相張商英奏請的。政和元年（1111年），張商英奏請取用陳瓘所撰寫的《尊堯錄》。當時內官梁師成與蔡京勾結，看到宰相推薦蔡京的仇人陳瓘，就百般陷害他。沒過多久，陳瓘果然遭到貶斥，他們懷疑是慧洪與陳瓘通風報信，於是發怒，暗示開封尹李孝壽將慧洪逮捕下獄，進行非法的審訊，特別將他發配到吉陽軍。後來因為生病，無法服役，蒙受恩典，放他自由。到現在已經十四年了。最近聽說朝廷追贈了張商英、陳瓘官爵，表彰他們的忠節，將流放到嶺外的蔡京、梁師成定罪。很明顯慧洪先前所受的罪，情節確實是冤枉的。慧洪還說紹聖年間（1094-1098）杭州的僧人道潛，因為與蘇軾（蘇東坡）關係很好，仇家呂升卿擔任浙西提刑，就誣陷道潛私藏禁書，將他逮捕下獄。』」 ], "english_translations": [ "English version\nZi Qing continued the Dongshan sect's lineage. He guided the old Dongshan to visit Bai Yun Duan (a Chan master). He can be said to have contributed to the sect. However, his origins are somewhat disordered. Is this acceptable?", "", "Venerable Jiyin, in the summer of the first year of Chongning (1102 AD), was at Yungai in Changsha. At that time, Chen Guan (Zi Yingzhong) was exiled to Lingwai, and sent him a verse, and hoped that he could carry the 'Avatamsaka Sutra' into Ling. The verse said: 'The great man travels around and returns with joy, the scenery of his home mountain is free from dust. How much idle land is on the staff, pick up the Avatamsaka Sutra and enter Ling.' Jiyin replied with a poem: 'Meeting because of the Dharma, a smile opens, looking down at the world passing by like flying dust. There is no need to distinguish between Hunan and Lingwai, we will go together in the light of Nirvana.' Later, Jiyin was convicted for associating with Chen Guan. In the first year of Jingkang (1126 AD), he once went to the Ministry of Justice to state: 'Release the monk Huihong, he is now fifty-six years old, originally from Yunzhou, and was originally a monk of the Xiangji Temple on Youjie. Previously, because in the early years of Chongning, the official Chen Guan impeached Cai Jing and offended the emperor, he was demoted to Lianzhou. Huihong saw that Chen Guan was loyal to his duties, so he went to Lingnan, disregarding his own safety. He traveled alone for thousands of miles, fearing that there would be negligence, so he went to take care of him. He traveled back and forth on the sea for four years. Because of his deep relationship with Chen Guan, and because he was ordained as a monk, he was originally recommended by the late Prime Minister Zhang Shangying. In the first year of Zhenghe (1111 AD), Zhang Shangying requested to use the 'Zun Yao Lu' written by Chen Guan. At that time, the eunuch Liang Shicheng colluded with Cai Jing, and seeing that the Prime Minister recommended Chen Guan, Cai Jing's enemy, he tried every means to frame him. Before long, Chen Guan was indeed demoted. They suspected that Huihong was colluding with Chen Guan, so they were angry and hinted that Li Xiaoshou, the governor of Kaifeng, should arrest Huihong and imprison him, conduct illegal interrogation, and specially send him to Jiyang Army. Later, because of illness, he was unable to serve, and was granted grace to be released. It has been fourteen years now. Recently, I heard that the court posthumously awarded Zhang Shangying and Chen Guan official titles, commending their loyalty, and convicted Cai Jing and Liang Shicheng, who were exiled to Lingwai. It is obvious that Huihong's previous crimes were indeed unjust. Huihong also said that during the Shaosheng period (1094-1098 AD), the monk Daoqian of Hangzhou, because of his good relationship with Su Shi (Su Dongpo), the enemy Lu Shengqing served as the Zhejiang West Judge, and falsely accused Daoqian of privately hiding prohibited books and arrested him and imprisoned him.'" ] }

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使者。收捉道潛。付蘇州獄。枉法編管兗州。後來經朝廷雪理。改正為僧。近見右街僧永道。宣和初。因改德士。上書爭救。開封尹盛章收捉。決配道州。去年內亦蒙改正訖。切念慧洪別無犯由。只緣開封官吏觀望內臣權勢。遂將慧洪枉法行遣。與道潛．永道冤枉情理前後比類相同。今來具狀告投判部尚書。欲乞依道潛．永道例。別賜改正為僧。未敢專擅。伏聽臺旨。是時朝廷事屬多故。未果舉行。而明年夏。寂音委順於同安。韓舍人子蒼為銘其塔。謂其友賢招怨。真知言矣。

云臥紀談捲上 卍新續藏第 86 冊 No. 1610 云臥紀譚

云臥紀談卷下

東都妙慧尼寺住持凈智大師慧光。出於成都范氏。其著書號唐鑒。乃其叔父也。　徽廟時。禁中以法衣施諸禪長老。光亦與焉。因命資次說法。而光受當其末。升座問答罷。顧視大眾曰。若論說禪說道。則諸大禪師已說了也。教山僧到這裡說個甚麼即得。豈不見先德道。千種言。萬般解。只要教君長不昧。既然如是。畢竟如何。光遂以法衣覆頂。良久。云。衲帔矇頭萬事休。此時山僧都不會。便下座。于日。緇素聽者萬計。靡不歎服。所以韓舍人子蒼銘光之塔。稱其多聞善辯焉。塔創于豫章西山。聖相之原。

幸宗皇帝御重華宮

【現代漢語翻譯】 現代漢語譯本： 使者逮捕了道潛（僧人法號），把他交給蘇州監獄。官員枉法判決，將他編管到兗州。後來經過朝廷查明真相，為他平反，恢復了僧人身份。最近，右街僧人永道（僧人法號），在宣和（宋徽宗年號，1119-1125）初年，因為改做道士，上書爭辯營救。開封尹盛章逮捕了他，判決流放到道州。去年也蒙朝廷平反改正。我慧洪（僧人法號）仔細想想，並沒有任何犯罪的理由。只是因為開封的官吏觀察內臣的權勢，於是將慧洪枉法發配。與道潛、永道的冤枉情況前後類似。現在具狀告投判部尚書，希望能夠依照道潛、永道的例子，另外賜予改正為僧的處分。未敢擅自做主，聽候您的指示。當時朝廷事務繁多，未能及時處理。而第二年夏天，寂音（僧人法號）在同安圓寂。韓舍人子蒼為他撰寫墓誌銘，說他因為友善賢能而招致怨恨，真是知人之言啊。

云臥紀談捲上 卍新續藏第 86 冊 No. 1610 云臥紀譚

云臥紀談卷下

東都妙慧尼寺住持凈智大師慧光（僧人法號），是成都范氏人。他所著的書名為《唐鑒》，是他的叔父所作。徽宗（宋徽宗）時期，宮中將法衣施捨給各位禪宗長老，慧光也在其中。於是皇帝命令按照資歷依次說法，而慧光排在最後。升座問答完畢后，他環顧大眾說：『如果論說禪說道理，那麼各位大禪師已經說過了。教我山僧到這裡說什麼才好呢？』難道沒聽說過先德說過：『千種言，萬般解，只要教君長不昧。』既然如此，到底如何呢？慧光於是用法衣蓋住頭頂，過了很久，說：『衲帔矇頭萬事休，此時山僧都不會。』便走下座位。當天，僧俗聽眾數以萬計，無不歎服。所以韓舍人子蒼為慧光撰寫墓誌銘，稱讚他多聞善辯。塔建在豫章西山，聖相之原。

幸宗皇帝御重華宮

【English Translation】 English version: The envoy arrested Daqian (Daqian, a monk's Dharma name) and handed him over to the Suzhou prison. The officials perverted the law and sentenced him to be exiled to Yanzhou. Later, after the court investigated the truth, he was rehabilitated and restored to his status as a monk. Recently, Yongdao (Yongdao, a monk's Dharma name), a monk from Youjie, in the early years of Xuanhe (Emperor Huizong of Song Dynasty's reign, 1119-1125), because he changed to a Taoist priest, wrote a letter to argue for rescue. Sheng Zhang, the magistrate of Kaifeng, arrested him and sentenced him to exile in Daozhou. Last year, he was also rehabilitated by the court. I, Huihong (Huihong, a monk's Dharma name), think carefully, and there is no reason for any crime. It was only because the officials in Kaifeng observed the power of the inner ministers, so they wrongly sent Huihong into exile. The grievances of Daqian and Yongdao are similar before and after. Now I submit a statement to the Minister of the Ministry of Justice, hoping that I can be given a separate sentence to be corrected as a monk, according to the examples of Daqian and Yongdao. I dare not make my own decisions and await your instructions. At that time, the court affairs were numerous and could not be dealt with in time. And in the summer of the following year, Jiyin (Jiyin, a monk's Dharma name) passed away in Tong'an. Han Sheren Zicang wrote an epitaph for him, saying that he was resented because of his friendship and virtue, which is really a knowledgeable statement.

Volume 1 of Yunwo Jitan 卍 New Continued Collection No. 1610 Yunwo Jitan, Volume 86

Volume 2 of Yunwo Jitan

Huiguang (Huiguang, a monk's Dharma name), the abbot of Miaohui Nunnery in Dongdu, was from the Fan family in Chengdu. His book is called 'Tang Jian', which was written by his uncle. During the time of Emperor Huizong (Emperor Huizong of Song Dynasty), the palace bestowed Dharma robes to the Zen elders, and Huiguang was among them. Therefore, the emperor ordered to preach in order of seniority, and Huiguang was the last. After ascending the seat and finishing the question and answer, he looked around the crowd and said, 'If we talk about Zen and reason, then all the great Zen masters have already said it. What is there for me, a mountain monk, to say here?' Haven't you heard the former sage say, 'Thousands of words, all kinds of explanations, just to teach the monarch not to be ignorant.' Since this is the case, what is it after all?' Huiguang then covered his head with the Dharma robe, and after a long time, said, 'The robe covers the head and everything is over, and the mountain monk doesn't know anything at this time.' Then he stepped down from the seat. On that day, tens of thousands of monks and laymen listened, and all admired him. Therefore, Han Sheren Zicang wrote an epitaph for Huiguang, praising him for his knowledge and eloquence. The pagoda was built in the origin of Shengxiang, Xishan, Yuzhang.

Emperor Xingzong visited Chonghua Palace

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時。制原道辯曰。朕觀韓愈原道。因言佛老之相混。三教之相絀。未有能辨之者。且文繁而理迂。揆聖人之用心。則未昭然矣。何則。釋氏專窮姓命。棄外形骸。不著名相。而於世事自不相關。又何與禮樂仁義哉。然尚立戒曰。不殺．不淫．不盜．不飲酒．不妄語。夫不殺。仁也。不淫。禮也。不盜。義也。不飲酒。知也。不妄語。信也。如此于仲尼。夫何遠乎。夫子從容中道聖人也。聖人所為。孰非禮樂。孰非仁義。又烏得而名焉。譬如天地執行。陰陽循環之無端。豈有意春夏秋冬之別哉。此聖人強名之耳。亦猶禮樂仁義之別。聖人所以設教治世。不得不然也。因其強名。揆而求之則道也。道也者。仁義禮樂之宗也。仁義禮樂固道之用也。彼揚雄謂老氏槌仁義。滅禮樂。今跡老子之書。其所寶者三。曰慈．曰儉．曰不敢為天下先。孔子曰溫．良．恭．儉．讓。又曰唯仁為大。老子之所謂慈。豈非仁之大者耶。曰不敢為天下先。豈非遜之大者耶。至其會道。則互相偏舉。所貴者。清凈寧一。而於孔聖果相背馳乎。蓋三教末流。昧者執之。自為異耳。夫佛老絕念無為。修心身而已矣。孔子教以治天下者。特所施不同耳。譬猶耒耜而織。機杼而耕。後世徒紛紛而惑。固失其理。或曰。當如之何去其惑哉。曰。以佛修心。以

老治身。以儒治世。斯可也。唯聖人為能同之。不可不論也。

閑禪師者。熙寧中廬陵太守張公鑒命出世隆慶。未期月。王公韶帥豫章。延居西山龍泉。不逾年。以病謝事。廬陵緇素具舟迎歸隆慶。館于西堂。閱二寒暑。以元豐四年三月十三日。遺偈曰。露質浮世。奄質浮滅。五十三歲。六七八月。南嶽天臺。松風澗雪。珍重知音。紅爐優缽。遂泊然坐逝。俾𦘕工就寫其真。首忽自舉。次日仍舊平視。其語錄才數端。刊于泉南。有室中垂問曰。祖師心印。篆作何文。諸佛本源。深之多小。又曰。十二時中上來下去。開單展缽。此是五蘊敗壞之身。那個是清凈法身。又曰。不用指東畫西。實地上道將一句來。又曰。十二時中著衣吃飯。承甚麼人恩力。又曰。魚行水濁。鳥飛毛落。亮座主一入西山。為甚麼杳無訊息。閑之阇維奇瑞。詳于蘇黃門子由之記。故茲略錄遺偈．垂語。庶不殞其實云。

南嶽芭蕉庵主。世呼為泉大道。以其歌頌間有大道為題。如六巴鼻頌曰。大道巴鼻。問著瞌睡。揹負葫蘆。狂歌逸戲。散聖巴鼻。逢場作戲。東涌西沒。南州北里。禪師巴鼻。有利無利。碧岳崔嵬。龍行虎視。衲僧巴鼻。坐具尺二。休尋短長。風高雲起。座主巴鼻。懸河無滯。地涌金蓮。手擎如意。山童巴鼻。金將火試

【現代漢語翻譯】 老了就修身養性，用儒家思想治理國家，這樣就可以了。只有聖人才能做到這一點，不可不加以討論。

閑禪師，熙寧年間（1068-1077）廬陵太守張公鑒命他出任隆慶寺住持。不到一個月，王公韶擔任豫章太守，邀請他居住在西山龍泉寺。不到一年，因病辭去職務。廬陵的僧人和百姓一起用船迎接他回到隆慶寺，安置在西堂。過了兩年，在元豐四年（1081）三月十三日，留下偈語說：『肉身漂浮於世，終將腐朽消滅。五十三歲，六七八月。南嶽天臺，松風澗雪。珍重知音，紅爐優缽。』於是安然坐化圓寂。讓人畫工畫他的畫像，頭忽然自己抬起，第二天仍然恢復原來的平視。他的語錄只有幾段，刊印在泉南。有室內垂問說：『祖師心印，篆刻成什麼文字？諸佛本源，深到什麼程度？』又說：『十二時辰中上來下去，打開單子，展開缽，這是五蘊敗壞之身，哪個是清凈法身？』又說：『不用指東畫西，在實地上說一句來。』又說：『十二時辰中穿衣吃飯，承受什麼人的恩力？』又說：『魚行水濁，鳥飛毛落。亮座主一入西山，為什麼杳無音信？』閑禪師的荼毗（火化）有奇異的祥瑞，詳細記載在蘇黃門子由的記文中。所以這裡簡略地記錄他的遺偈和垂語，希望不要埋沒他的真實情況。

南嶽芭蕉庵的庵主，世人稱他為泉大道，因為他的歌頌中常以『大道』為題。例如《六巴鼻頌》說：『大道巴鼻，問著瞌睡。揹負葫蘆，狂歌逸戲。散聖巴鼻，逢場作戲。東涌西沒，南州北里。禪師巴鼻，有利無利。碧岳崔嵬，龍行虎視。衲僧巴鼻，坐具尺二。休尋短長，風高雲起。座主巴鼻，懸河無滯。地涌金蓮，手擎如意。山童巴鼻，金將火試。』

【English Translation】 When old, cultivate oneself; govern the world with Confucianism. This is acceptable. Only a sage can accomplish this; it is essential to discuss it.

Chan Master Xian, during the Xining era (1068-1077), was appointed by Zhang Gongjian, the prefect of Luling, to preside over Longqing Temple. Before a month had passed, Wang Gongshao, the governor of Yuzhang, invited him to reside at Dragon Spring Temple in West Mountain. In less than a year, he resigned due to illness. The monks and laypeople of Luling together welcomed him back to Longqing Temple by boat, housing him in the West Hall. After two years, on the thirteenth day of the third month of the fourth year of Yuanfeng (1081), he left a verse saying: 'A fleshy body floats in the world, destined to decay and vanish. Fifty-three years old, in the sixth, seventh, and eighth months. Mount Nan and Mount Tiantai, pine breeze and stream snow. Cherish the confidant, red furnace and 'ub缽ala (blue lotus) flower.' Then he peacefully passed away in meditation. A painter was commissioned to paint his portrait, and his head suddenly lifted itself, returning to its original level gaze the next day. His recorded sayings, only a few, were printed in Quannan. There was an indoor inquiry saying: 'The ancestral master's mind seal, what characters are engraved on it? The original source of all Buddhas, how deep is it?' He also said: 'In the twelve periods of the day, going up and down, opening the list, spreading the bowl, this is the body of the decaying five aggregates, which is the pure Dharma body?' He also said: 'No need to point east and draw west, speak a sentence from solid ground.' He also said: 'In the twelve periods of the day, wearing clothes and eating food, receiving whose grace?' He also said: 'Fish swim, water becomes murky; birds fly, feathers fall. Once Layman Liang entered West Mountain, why is there no news?' The cremation (荼毗, dú pí) of Chan Master Xian had extraordinary auspicious signs, detailed in the record by Su Huangmen Ziyou. Therefore, here is a brief record of his final verse and sayings, hoping not to bury his true essence.

The Abbot of the Banana Hermitage on Mount Nan, the world calls him Quan Dadao, because his songs often have 'Great Way' as their theme. For example, the 'Six Babi Songs' say: 'Great Way Babi, asked, falls asleep. Carrying a gourd on his back, singing wildly and playing freely. Scattered Sage Babi, acting according to the occasion. Emerging in the east, disappearing in the west, south of the state, north of the village. Chan Master Babi, with profit or without profit. Green Mountain towering, dragon walking, tiger watching. Mendicant Monk Babi, sitting cloth one foot two. Stop looking for shortcomings, high wind, clouds rising. Layman Babi, eloquence flowing without obstruction. Golden lotus emerging from the earth, holding a 'ruyi (如意, rú yì)' scepter in hand. Mountain Child Babi, gold will be tested by fire.'

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。客問山居。遠來不易。一日。斐然成狂歌曰。阿呵呵。憶著我前年在青州吃個棗。如今立地忽思量。獨笑獨歌任得倒。張顛李八伯。黃婆鄭九嫂。心草草。床頭失卻大貓兒。走下門前捉蛤蚾。休更討。南山云引北山云。歸去來兮。一二三四五六七八九朵。其言雖似放。旨則有歸。既自以為適。亦足照映叢林矣。

福州閩縣般若精舍。紹興甲寅歲。有西堂乃洞江大悲閑長老。時年八十有四。大慧老師居洋嶼。與般若一水之隔。閑雖老而尤篤參究。日來隨眾入室。大慧因問曰。不與萬法為侶是甚麼人。閑曰。扶不起。大慧曰。扶不起底是甚麼人。速道。速道。閑擬對。大慧以竹篦便打。閑忽契悟。大慧說偈印之曰。一棒打破生死窟。當時凡聖絕行蹤。返笑趙州心不歇。老來猶自走西東。而閩中有嘲之以偈曰。八十老翁閑灌頂。只說如今行路難。海門洋嶼煙波里。依舊漁翁把釣竿。大慧演為四偈。曰。八十老翁閑灌頂。鵝王擇乳自家知。寄語叢林瞎漆桶。莫將鶴唳作鶯啼。只說如今行路難。前三三與后三三。寄語叢林瞎漆桶。雲頭放下更來參。海門洋嶼煙波里。得到其中有幾人。寄語叢林瞎漆桶。不須背後起貪瞋。依舊漁翁把釣竿。錦鱗蝦蟹不顢頇。寄語叢林瞎漆桶。休將生滅話頭看。

佛印禪師。元豐五年

【現代漢語翻譯】 現代漢語譯本： 有客人問山居的樂趣。遠道而來不容易，有一天，（客人）斐然寫成一首狂歌，唱道：『阿呵呵，記得我前年在青州吃了個棗。如今站在這裡忽然想起，獨自歡笑獨自歌唱任憑顛倒。張顛、李八伯，黃婆、鄭九嫂。心神不定，床頭丟了大貓兒，跑到門前捉蛤蟆。不要再找了。南山的云引來北山的云，歸去來兮，一二三四五六七八九朵。』他的話雖然看似放蕩不羈，但旨意卻有所歸宿。他既自認為適意，也足以照亮叢林（指禪林，僧眾聚集的地方）了。

福州閩縣般若精舍，紹興甲寅年（1134年），有西堂乃是洞江大悲閑長老，當時八十四歲。大慧老師住在洋嶼，與般若精舍隔水相望。閑長老雖然年老，但仍然專心參究。每天跟隨大眾進入方丈室。大慧老師於是問道：『不與萬法為侶的是什麼人？』閑長老回答說：『扶不起。』大慧老師說：『扶不起的又是什麼人？快說！快說！』閑長老正要回答，大慧老師用竹篦就打。閑長老忽然契悟。大慧老師說了偈語印證他：『一棒打破生死窟，當時凡聖絕行蹤。反笑趙州心不歇，老來猶自走西東。』而閩中有人用偈語嘲笑這件事：『八十老翁閑灌頂，只說如今行路難。海門洋嶼煙波里，依舊漁翁把釣竿。』大慧老師將此演化為四首偈語，說：『八十老翁閑灌頂，鵝王擇乳自家知。寄語叢林瞎漆桶，莫將鶴唳作鶯啼。』『只說如今行路難，前三三與后三三。寄語叢林瞎漆桶，雲頭放下更來參。』『海門洋嶼煙波里，得到其中有幾人。寄語叢林瞎漆桶，不須背後起貪瞋。』『依舊漁翁把釣竿，錦鱗蝦蟹不顢頇。寄語叢林瞎漆桶，休將生滅話頭看。』

佛印禪師，元豐五年（1082年）。

【English Translation】 English version: A guest asked about the pleasures of living in the mountains. Coming from afar is not easy. One day, (the guest) Fei Ran composed a mad song, singing: 'Ah haha, I remember eating a jujube in Qingzhou the year before last. Now standing here, I suddenly remember it, laughing and singing alone, letting myself go. Zhang Dian, Li Babo, Huang Po, Zheng Jiusao. My mind is unsettled, the big cat is lost from the bedside, running to the front door to catch a toad. No need to look for it anymore. The clouds of the southern mountain attract the clouds of the northern mountain, let's return, one, two, three, four, five, six, seven, eight, nine clouds.' Although his words seem unrestrained, their meaning has a destination. He considers himself comfortable, and it is enough to illuminate the Sangha (referring to the monastic community, where monks gather).

In the year Jia Yin of Shaoxing (1134) at the Prajna Vihara in Min County, Fuzhou, there was Elder Da Bei Xian of Dongjiang, who was eighty-four years old at the time. Teacher Da Hui lived on Yangyu Island, separated by water from the Prajna Vihara. Although Elder Xian was old, he was still dedicated to investigating Zen. Every day, he followed the assembly into the abbot's room. Teacher Da Hui then asked: 'Who is it that does not associate with the myriad dharmas?' Elder Xian replied: 'Cannot be helped up.' Teacher Da Hui said: 'Who is it that cannot be helped up? Speak quickly! Speak quickly!' As Elder Xian was about to answer, Teacher Da Hui struck him with a bamboo staff. Elder Xian suddenly attained enlightenment. Teacher Da Hui spoke a verse to confirm him: 'One strike breaks the cave of birth and death, at that moment, the traces of the mundane and the sacred are cut off. He laughs at Zhao Zhou for not resting his mind, still running east and west in his old age.' And someone in Min ridiculed this with a verse: 'An eighty-year-old man idly receives initiation, only saying that it is difficult to walk the road now. In the misty waves of Haimen Yangyu, the fisherman still holds his fishing rod.' Teacher Da Hui evolved this into four verses, saying: 'An eighty-year-old man idly receives initiation, the swan king knows how to choose milk for himself. Tell the blind buckets of the Sangha, do not mistake the cry of a crane for the song of an oriole.' 'Only saying that it is difficult to walk the road now, the first three three and the last three three. Tell the blind buckets of the Sangha, put down the cloud head and come to investigate further.' 'In the misty waves of Haimen Yangyu, how many people have attained it? Tell the blind buckets of the Sangha, there is no need to be greedy and angry behind their backs.' 'The fisherman still holds his fishing rod, the brocade scales, shrimp, and crabs are not foolish. Tell the blind buckets of the Sangha, do not look at the topic of birth and death.'

Zen Master Foyin, Yuanfeng five years (1082).

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九月。自廬山歸宗赴金山之命。維舟秦準。謁王荊公于定林。公以雙林傅大士像需贊。佛印掇筆書曰。道冠儒履佛袈裟。和會三家作一家。忘卻率陀天上路。雙林癡坐待龍華。公雖為佛印所調。而終服其詞理至到。故小行書彌勒發願偈數百字為酬。山谷為䟦。佛印既住云居。而刊于石。尚復存焉。

魏府老華嚴者。諱懷洞。五季時。初弘華嚴之教。晚參興化存奘禪師。得教外別傳之旨。遂出世天缽。次徙壓沙禪苑。河朔緇素尊事之。故稱老華嚴。禪門宗派圖有天缽和尚系出興化者是也。洞嘗有示眾語曰。佛法在你日用處。在你行住坐臥處。喫茶吃飯處。語言相問處。所作所為處。若舉心動念。又卻不是也。還會么。你若會得。即是擔枷帶鎖重罪之人。何故如此。佛法不遠。隔塵沙劫。一念中見得。在你眉毛鼻孔上。你若見不得。如接竹點月相似。無有是處。你究竟么。切莫思惟。不可言論。時中承何恩力。你若知得。須有歡喜處。所以古人道。寂寂常歷歷。諸佛不求覓。眾生斷訊息。你還會么。一切諸佛本無情。一切諸佛本無名。一切眾生本自靈。混然如太虛空。無欠無餘。你若不會。直得觸途成滯。今林間錄以此為天缽元公語。又元為老華嚴則誤矣。元嗣天衣懷。乃雲門五世孫。洞以大父事臨濟。其說法旨趣

【現代漢語翻譯】 現代漢語譯本 九月。我從廬山歸宗寺出發，奉命前往金山寺。我把船停靠在秦淮河邊，在定林寺拜訪了王安石（荊公）。王安石讓我為雙林傅大士像寫贊。佛印拿起筆寫道：『道士戴著帽子，儒士穿著鞋子，佛家披著袈裟，融合三家成為一家。忘記了率陀天上的路，在雙林癡癡地等待彌勒佛在龍華樹下成道。』王安石雖然被佛印調侃，但最終還是佩服他詞理的精闢。因此，他用小楷寫了數百字的彌勒發願偈作為酬謝。黃庭堅（山谷）為之題跋。佛印後來住在云居山，並將此偈刻在石頭上，至今尚存。

魏府的老華嚴和尚，法名懷洞。在五代時期（907年-960年），他最初弘揚華嚴宗的教義，晚年參拜興化存奘禪師，得到了教外別傳的宗旨。於是他開始在天缽寺弘法，後來遷到壓沙禪苑。河北一帶的僧人和俗人都很尊敬他，所以稱他為老華嚴。《禪門宗派圖》中有天缽和尚是興化禪師的法嗣的記載。懷洞曾經有開示說：『佛法就在你每天的日常生活中，在你行走、站立、坐臥的時候，在你喝茶吃飯的時候，在你說話問候的時候，在你所作所為的時候。如果舉心動念，那就不是了。』你們會嗎？如果你會了，那就是戴著枷鎖、帶著鐐銬的重罪之人。為什麼這樣說呢？佛法不遠，只隔著微塵沙劫。一念之間就能見到，就在你的眉毛鼻孔上。如果你見不到，就像用竹竿去接月亮一樣，沒有這樣的道理。你究竟明白了嗎？千萬不要思惟，不可言論。時時承受著什麼恩力？你如果知道了，就應該有歡喜的地方。所以古人說：『寂靜中常常歷歷分明，諸佛不用向外尋求，眾生斷絕了妄想雜念。』你們會嗎？一切諸佛本來沒有情識，一切諸佛本來沒有名相，一切眾生本來就具有靈性，混然一體如同太虛空，沒有欠缺也沒有剩餘。』你如果不會，就會處處受阻。現在《林間錄》把這段話誤認為是天缽元公說的，又把元公當成老華嚴，那就錯了。元公是天衣懷禪師的法嗣，是雲門宗的第五代傳人。懷洞以對待祖父的態度侍奉臨濟宗，他的說法宗旨和趣味也是如此。

【English Translation】 English version September. I returned from Guizong Temple on Mount Lu to Jinshan Temple by order. I moored my boat at the Qinhuai River and visited Wang Anshi (Jinggong) at Dinglin Temple. Wang Anshi asked me to write a eulogy for the statue of Great Master Fu of Shuanglin. Foyin picked up his brush and wrote: 'A Daoist wears a hat, a Confucian wears shoes, and a Buddhist wears a kasaya, harmonizing the three into one family. Forgetting the path to the Tushita Heaven, he sits foolishly in Shuanglin, awaiting Maitreya's enlightenment under the Dragon Flower Tree.' Although Wang Anshi was teased by Foyin, he ultimately admired the profundity of his words. Therefore, he wrote a few hundred words of the Maitreya Vow Verse in small regular script as a reward. Huang Tingjian (Shangu) wrote a postscript for it. Foyin later resided at Yunju Mountain and had this verse engraved on stone, which still exists today.

The old Huayan monk of Weifu, whose dharma name was Huaidong. During the Five Dynasties period (907-960 AD), he initially propagated the teachings of the Huayan School, and in his later years, he visited Zen Master Cunzhuang of Xinghua, obtaining the essence of a special transmission outside the scriptures. Thus, he began to propagate the Dharma at Tianbo Temple, and later moved to Yasha Zen Garden. Monks and laypeople in Hebei respected him, so they called him Old Huayan. The 'Genealogy of Zen Schools' records that the abbot of Tianbo Temple was a Dharma heir of Zen Master Xinghua. Huaidong once gave a public instruction, saying: 'The Buddha-dharma is in your daily life, in your walking, standing, sitting, and lying down, in your drinking tea and eating rice, in your speaking and greeting, in your actions and deeds. If you raise a thought or move a mind, then it is not. Do you understand? If you understand, then you are a heavily burdened criminal wearing shackles and chains. Why do I say this? The Buddha-dharma is not far away, only separated by countless kalpas of dust. In a single thought, you can see it, right on your eyebrows and nostrils. If you cannot see it, it is like trying to catch the moon with a bamboo pole, there is no such principle. Do you ultimately understand? Do not think, do not speak. What grace and power are you constantly receiving? If you know it, you should have a place of joy. Therefore, the ancients said: 'In stillness, it is always vividly clear, the Buddhas are not sought externally, sentient beings cut off deluded thoughts.' Do you understand? All Buddhas are originally without feelings, all Buddhas are originally without names, all sentient beings are originally spiritual, blended together like the great void, without lack or excess.' If you do not understand, you will be obstructed everywhere. Now, the 'Linjian Lu' mistakenly attributes these words to Yuan Gong of Tianbo, and also mistakes Yuan Gong for Old Huayan, which is wrong. Yuan Gong was the Dharma heir of Zen Master Huai of Tianyi, and was the fifth generation descendant of the Yunmen School. Huaidong served the Linji School with the attitude of serving his grandfather, and his Dharma teachings and interests were also the same.

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端可驗矣。

無際道人。乃張侍郎淵道之女。超宗道人。乃劉侍郎季高猶子之母。其于大慧老師之門俱受記莂者。無際嘗詣徑山掃塔。有頌曰。衣濕靈山淚。爐焚少室香。雲山空滿目。不見法中王。時超宗不至。無際督之。超宗以偈答曰。塔本無塵。何用去掃。掃即塵生。所以不到。初。無際居家。日有相者過之。曰。此寶座說法之人也。後果為尼。名慧照。晚。繼其落髮師資壽無著之法席。嘗以漁家傲贊圓悟禪師曰。七坐道場三奉詔。空花水月何時了。小玉聲中曾悟道。真堪笑。從來謾得兒孫好。辯涌海潮聲浩浩。明如皓月當空照。飛錫西歸云杳渺。巴猿嘯。大家唱起還鄉調。乾道七年。遷住臨平明因。淳熙四年六月。于無為軍忽別其子梁簽判。徑往光孝。坐繩床而逝。及剃髮。舍利無數。時當伏暑。留數日。室貌儼然。住資壽小師覺真迎歸姑蘇。暫菆楞伽山。閱十一秋。其子遷還三衢。龕才出穴。而泉亦隨涌。緇白駭敬。非般若之驗歟。

惟正禪師。秀之華亭黃氏子。甫五歲。見佛書能指識其字。才誘讀。則瑯然成誦。逮冠。入杭之北山資聖。師事本如。郡人朱紹安欲啟帑金為補僧籍。掉頭不諾。乃悵然曰。古之度人以清機密旨。今殊不然。正以捨去老幼。童其顛。褐其身而已。奈何真不勝偽。滔滔

【現代漢語翻譯】 現代漢語譯本： 這完全可以驗證。

無際道人，是張侍郎淵道的女兒；超宗道人，是劉侍郎季高侄子的母親。她們都在大慧老師門下接受過印可。無際曾經到徑山掃塔，有頌詞說：『衣裳濕透靈山的淚水，香爐焚燒少室山的香。雲山空曠，滿眼都是，卻不見佛法中的法王。』當時超宗沒有去，無際催促她。超宗用偈語回答說：『塔本來就沒有塵埃，何必去掃？一掃反而生出塵埃，所以沒去。』當初，無際在家時，有相面的人經過，說：『這是將來要坐在寶座上說法的人啊。』後來果然出家為尼，法名慧照。晚年，繼承了她的落髮師父資壽無著的法席。曾經用《漁家傲》讚頌圓悟禪師說：『七次坐道場，三次奉詔。空花水月何時了結？在小玉的歌聲中曾經悟道。真可笑，向來只是白白地得到兒孫的好處。』辯才如海潮般浩浩蕩蕩，光明如皓月當空照耀。飛錫西歸，雲霧渺茫。巴地的猿猴哀嘯，大家唱起還鄉的曲調。』乾道七年（1171年），遷居到臨平明因。淳熙四年（1177年）六月，在無為軍忽然與她的兒子梁簽判告別，直接前往光孝，坐在繩床上圓寂。剃度后，留下無數舍利。當時正值酷暑，停放了幾天，容貌依然如生。住在資壽的小師父覺真迎回姑蘇，暫時停放在楞伽山。過了十一年，她的兒子遷回衢州，龕才剛出墓穴，泉水也隨之涌出。僧俗都感到驚駭和敬佩，這不是般若智慧的驗證嗎？

惟正禪師，是秀州華亭黃氏的兒子。剛滿五歲，看到佛經就能指認其中的字。稍微引導他讀，就能瑯瑯上口。等到成年，進入杭州的北山資聖寺，師事本如。郡人朱紹安想動用公款為他補僧籍，他搖頭拒絕。於是悵然地說：『古時候度人是用清凈的機密旨意，現在卻不是這樣。只是剃去老幼的頭髮，染黑他們的頭頂，給他們穿上粗布衣服罷了。』奈何真正的反而不如虛假的，世風日下啊。

【English Translation】 English version: This can indeed be verified.

The Daoist Wu Ji was the daughter of Vice Minister Zhang Yuandao; the Daoist Chao Zong was the mother of the nephew of Vice Minister Liu Jigao. Both of them received recognition in the school of Teacher Dahui. Wu Ji once went to Jingshan to sweep the pagoda, and had a verse saying: 'Clothes soaked with tears of Ling Mountain, incense burned in the furnace of Shaoshi Mountain. The cloud mountain is empty and full of sights, but the Dharma King in the Dharma is not seen.' At that time, Chao Zong did not go, and Wu Ji urged her. Chao Zong replied with a gatha: 'The pagoda is originally without dust, why go to sweep it? Sweeping will create dust, so I did not go.' Initially, when Wu Ji was at home, a fortune teller passed by and said, 'This is a person who will preach the Dharma on the throne.' Later, she indeed became a nun, named Huizhao. In her later years, she succeeded the Dharma seat of her tonsure master Zishou Wuzhu. She once praised Zen Master Yuanwu with 'Fisherman's Pride': 'Sat in the dojo seven times, received imperial edicts three times. When will the empty flowers and water moon end? Once enlightened in the sound of Xiaoyu's singing. Truly laughable, always only vainly obtaining the goodness of children and grandchildren.' Eloquence surges like the vast sound of the sea tide, bright as the bright moon shining in the sky. Flying tin west to return, the clouds are vast. The apes of Ba mournfully howl, everyone sings the tune of returning home.' In the seventh year of Qiandao (1171), she moved to Liming Mingyin. In June of the fourth year of Chunxi (1177), in Wuwei Army, she suddenly bid farewell to her son, Liang Qianpan, and went directly to Guangxiao, where she passed away sitting on a rope bed. After shaving her head, countless sariras remained. At that time, it was the height of summer, and after staying for a few days, her appearance was still lifelike. The junior master Juezhen, who lived in Zishou, welcomed her back to Suzhou and temporarily placed her in Lengjia Mountain. After eleven autumns, her son moved her back to Quzhou. As soon as the coffin was out of the cave, the spring water also surged out. Monks and laypeople were shocked and respectful. Is this not a verification of Prajna wisdom?

Zen Master Weizheng was the son of the Huang family of Huating, Xiuzhou. At the age of five, he could recognize the characters in Buddhist scriptures. When he was slightly guided to read, he could recite them fluently. When he reached adulthood, he entered Beishan Zisheng Temple in Hangzhou and served as a disciple of Benru. Zhu Shao'an, a local man, wanted to use public funds to supplement his monk status, but he shook his head and refused. So he said with disappointment, 'In ancient times, people were ordained with pure and secret intentions, but now it is not so. It is only shaving the hair of the old and young, dyeing their heads black, and dressing them in coarse clothes.' How can the true not overcome the false? The world is going downhill.

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皆是耶。居無何。沾祥符覃渥。獨擁毳袍且弊。同列慢之。正曰。佛乎。佛乎。儀相云乎哉。僧乎。僧乎。盛服云乎哉。厥後有愿輸奉歲時用度。俾繼如之院務。亦復謝曰。聞托缽乞食。未聞安坐以享。聞歷謁諸祖。未聞廢學自任。況我齒茂氣完。正在筋力為禮。非從事屋廬之秋也。於是提䇿東引。學三觀于天臺。復旋徑山。咨單傳之旨于老宿居素。尋參侍素。董臨安功臣山凈土院。戮力為集百事。天禧中。素示寂。正從僉議嗣其席。正雅富於學。作詩有陶謝趣。臨羲獻書。益尚簡淳。至於吐論卓犖。推為辯博之雄。如王文康．胥內翰．吳宣獻．蔡密學。皆樂與為方外游。然平居識慮灑然。不牽世累。處己清尚。于詩尤可見矣。溪行絕句曰。小溪一曲一詩成。吸盡詩源句愈清。行到上流聊憩寂。云披煙斷月初明。皇祐元年孟夏八日。語眾曰。夫動以對靜。未始有極。吾一動。歷年六十有四。今靜矣。然動靜本何有哉。於是泊然而逝。

南和尚居黃檗時。答鄒長者偈五章。曰。短序長書皆典雅。五言七字更工夫。若能言行長相顧。萬古新昌君子儒。二曰。日往月來如擲梭。年顏不覺暗消磨。勸君早踐菩提路。世諦嘍啰不用多。三曰。時人心地長蒿蕪。受報因茲錯道涂。舉世不論僧洎俗。要須言行與相符。四曰。久

【現代漢語翻譯】 現代漢語譯本： 都是這樣嗎？居住沒有多久，沾染了祥符（1008-1016年）的恩澤，唯獨他穿著破舊的毛衣。同僚們輕慢他。正公說：『佛嗎？佛嗎？在於外在的儀表嗎？僧人嗎？僧人嗎？在於華麗的服飾嗎？』之後有人願意捐輸奉獻每年的用度，讓他繼續管理寺院事務，他也謝絕說：『我聽說過托缽乞食，沒聽說過安坐享樂。聽說過歷訪諸位祖師，沒聽說過荒廢學業而自以為是。況且我年富力強，正當努力修行，不是從事建造房屋的時候。』於是拿起竹杖向東走去，到天臺山學習三觀。又回到徑山，向老修行居素請教單傳的宗旨。不久之後參侍居素，在臨安功臣山凈土院盡力操持各種事務。天禧年間（1017-1021年），居素圓寂，正公經過大家商議繼承了他的位置。正公文雅且富有學識，作詩有陶淵明、謝靈運的意趣，臨摹王羲之、王獻之的書法，更加崇尚簡潔淳樸。至於發表議論，卓越不凡，被推為辯論雄才。像王文康、胥內翰、吳宣獻、蔡密學，都樂於與他結為方外之友。然而平時思慮清明，不被世俗所牽累，為人處世清高尚潔，在詩中尤其可見。溪行絕句說：『小溪一曲一詩成，吸盡詩源句愈清。行到上流聊憩寂，云披煙斷月初明。』皇祐元年（1049年）孟夏八日，告訴眾人說：『用動來對應靜，從來沒有窮盡。我一動，經歷了六十四年。現在要靜下來了，然而動靜本來又有什麼呢？』於是安詳地去世了。

南和尚在黃檗山時，答覆鄒長者的偈語五章，說：『短序長書都典雅，五言七字更見功夫。若能言行常相顧，萬古新昌君子儒。』第二首說：『日往月來如擲梭，年顏不覺暗消磨。勸君早踐菩提路，世諦嘍啰不用多。』第三首說：『時人心地長蒿蕪，受報因茲錯道涂。舉世不論僧洎俗，要須言行與相符。』第四首說：『久』

【English Translation】 English version: Is that all? He lived there for a short time, benefiting from the grace of the Xiangfu era (1008-1016 AD), yet he alone wore a tattered woolen robe. His colleagues looked down on him. Zheng Gong said, 'Is it about the Buddha? Is it about the outward appearance? Is it about the monks? Is it about splendid attire?' Later, someone offered to donate annual expenses to allow him to continue managing the monastery affairs, but he declined, saying, 'I have heard of begging for alms, but not of sitting idly and enjoying comfort. I have heard of visiting various patriarchs, but not of abandoning learning and being self-righteous. Moreover, I am young and strong, and it is time to practice diligently, not to engage in building houses.' So he took his staff and went east, to study the Threefold Contemplation at Tiantai Mountain. Then he returned to Jing Mountain to consult the elder monk Jusu about the essence of single transmission. Soon after, he served Jusu, diligently managing various affairs at the Pure Land Monastery on Gongchen Mountain in Lin'an. During the Tianxi era (1017-1021 AD), Jusu passed away, and Zheng Gong, after discussion, succeeded him. Zheng Gong was refined and knowledgeable, writing poetry with the flavor of Tao Yuanming and Xie Lingyun, and imitating the calligraphy of Wang Xizhi and Wang Xianzhi, further emphasizing simplicity and purity. As for expressing opinions, he was outstanding and was regarded as a master of debate. People like Wang Wenkang, Xu Neihan, Wu Xuanxian, and Cai Mixue were all happy to be his friends outside the secular world. However, he was usually clear-minded and not burdened by worldly affairs, and his conduct was noble and pure, which was especially evident in his poems. A poem about walking by a stream says: 'A small stream, a poem is formed, absorbing the source of poetry, the lines become clearer. Walking to the upper reaches, I rest in silence, the clouds part, the smoke dissipates, and the moon is bright.' On the eighth day of the fourth month of the first year of the Huangyou era (1049 AD), he told everyone, 'Using movement to counter stillness has never had an end. I have been moving for sixty-four years. Now I will be still, but what is movement and stillness originally?' Then he passed away peacefully.

When Monk Nan was at Huangbo Mountain, he replied to Elder Zou with five verses, saying, 'Short prefaces and long letters are all elegant, five-character and seven-character verses require more effort. If one can always consider words and actions, one will be a noble Confucian scholar of Xin Chang for all time.' The second verse says, 'Days go by and months come like a shuttle, one does not realize that age and appearance are fading away. I advise you to embark on the path to Bodhi early, there is no need for much worldly chatter.' The third verse says, 'People's hearts are overgrown with weeds, and they receive retribution and go down the wrong path. The world, whether monks or laypeople, must have words and actions that match.' The fourth verse says, 'For a long time'

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聞齋素好持經。欽羨蓮華火里生。浮世勞勞皆夢幻。叮嚀只此是前程。五曰。仆者言歸不暫居。聊成數偈答君書。煙霞幸得為鄰並。從此相知德不孤。南禪師以伽陀復寒溫之問。如此可謂造次不忘于誘道矣。

饒州教授嚴公朝康。問道于薦福雪堂。報恩應庵嘗有頌曰。趙州狗子無佛性。我道狗子佛性有。驀然言下自知歸。從茲不信趙州口。著精神。自抖擻。隨人背後無好手。騎牛覓牛笑殺人。如今始覺從前謬。時大慧老師在梅陽。嚴以其頌寄呈。而大慧答以書。略曰。隨人背後無好手。此八萬四千皆公活路。嚴乃湖州長興人也。

鼎州文殊道禪師。初游成都講肆。究唯識論幾十稔。有詰之者曰。三界唯心。萬法唯識。今目前森然。心識安在。道茫然不知對。乃出峽。周流江淮。既氐舒之太平。聞佛鑒禪師夜參。舉趙州庭前柏樹話。至覺公言。先師無此語。處而大疑。提撕既久。一夕豁然。以頌發揮之曰。趙州有個柏樹話。禪客相傳遍天下。多是摘葉與尋枝。不能直自根源會。覺公說道無此語。正是惡言當面罵。禪人若具通方眼。好向斯中辨真假。及佛鑒示寂于鐘山。為舉哀拈香曰。悲想今年十月八。鐘阜先師示寂滅。石女號啕恨離別。木人眼裡淚流血。師資之道情何切。一度追思一哽咽。唯憑一炷紫檀香

【現代漢語翻譯】 現代漢語譯本： 聞齋一向喜歡誦讀佛經，欽佩羨慕蓮花在火焰中生長的景象。感嘆這浮華的世界，辛勞奔波都如夢幻一般。再三叮囑，只有佛法才是通往解脫的唯一道路。五日，僕人說要回家不能久留，姑且寫幾句偈語來回復您。有幸能與煙霞為鄰，從此以後，相信有了您的相知，我的德行不會孤單。南禪師用伽陀來回復寒暄的問候，這樣可謂在倉促之間也不忘記引導他人向佛了。

饒州教授嚴朝康，向薦福雪堂請教佛法。報恩應庵曾經作頌說：『趙州和尚說狗子沒有佛性，我卻說狗子有佛性。突然在言語之下自己知道了歸宿，從此不再相信趙州和尚的話。』要提起精神，要自我振作。跟隨在別人後面沒有好手。騎著牛去找牛，真是可笑至極。如今才發覺從前是多麼的荒謬。當時大慧宗杲老師在梅陽，嚴朝康將這首頌寄給他，而大慧宗杲回信說：『跟隨在別人後面沒有好手，這八萬四千法門都是你自己的活路。』嚴朝康是湖州長興人。

鼎州文殊道禪師，最初在成都的講堂遊學，深入研究唯識論幾十年。有人詰問他說：『三界唯心，萬法唯識，現在眼前的森羅萬象，心識又在哪裡呢？』道禪師茫然不知如何回答。於是離開四川，周遊江淮一帶。後來到了舒州的太平寺，聽到佛鑒禪師在夜間參禪時，舉趙州和尚庭前柏樹的話頭，聽到覺公說：『先師沒有說過這樣的話。』於是心中大起疑惑，經過長久的參究，一天晚上忽然開悟，用頌來發揮自己的見解說：『趙州和尚有一句柏樹的話，禪客們相傳遍天下。大多是摘取樹葉和尋找樹枝，不能直接從根源上領會。覺公說沒有這句話，正是當面惡語相罵。禪人如果具有通達的眼光，最好在這其中辨別真假。』等到佛鑒禪師在鐘山圓寂時，文殊道禪師為他舉哀拈香說：『悲痛啊，今年十月八日，鐘山的先師圓寂了。石女號啕大哭，恨不得離別。木人的眼裡也流出了眼淚。師徒之間的情誼是多麼的深切啊！每一次追思都哽咽難語，只能憑藉這一炷紫檀香來表達我的哀思。』

專有名詞解釋： 聞齋：人名，齋號 蓮華：蓮花 南禪師：禪師名號 伽陀（Gāthā）：偈頌 饒州：古地名，今江西鄱陽一帶 嚴朝康：人名 薦福雪堂：寺廟名或人名 報恩應庵：禪師名號 趙州：趙州從諗禪師 大慧老師：大慧宗杲禪師 梅陽：地名 鼎州：古地名，今湖南常德一帶 文殊道禪師：禪師名號 成都：地名，四川省會 唯識論：佛教宗派，強調萬法唯識所變 舒州：古地名，今安徽舒城一帶 太平：寺廟名 佛鑒禪師：禪師名號 趙州：趙州從諗禪師 覺公：禪師名號 鐘山：地名，今南京紫金山

年號紀年： 無

【English Translation】 English version: Wen Zhai always liked to recite scriptures, admiring the scene of the lotus flower blooming in the fire. He lamented that this extravagant world, with its toils and troubles, is like a dream. He repeatedly urged that only the Dharma is the only path to liberation. On the fifth day, the servant said he had to go home and could not stay long, so he hastily wrote a few verses to reply to you. He was fortunate to be neighbors with the mist and clouds, and from now on, he believed that with your acquaintance, his virtue would not be lonely. The Nan Chan master used a Gāthā to reply to the greetings, which can be said to be an act of guiding others towards Buddhism even in haste.

Professor Yan Chaokang of Raozhou asked Xue Tang of Jianfu about Buddhism. Bao'en Ying'an once wrote a verse saying: 'Zhao Zhou (778-897) said that a dog has no Buddha-nature, but I say that a dog has Buddha-nature. Suddenly, under the words, he knew his destination, and from then on, he no longer believed Zhao Zhou's words.' One must be energetic and invigorated. Following behind others is not a good hand. Riding a cow to find a cow is extremely ridiculous. Only now do I realize how absurd it was before. At that time, Master Dahui Zonggao was in Meiyang, and Yan Chaokang sent this verse to him. Dahui Zonggao replied in a letter saying: 'Following behind others is not a good hand; these eighty-four thousand Dharma gates are all your own paths.' Yan Chaokang was from Changxing in Huzhou.

Chan Master Wenshu Dao of Dingzhou initially studied in the lecture halls of Chengdu, deeply studying the Vijnanavada (Yogacara) school for decades. Someone questioned him, saying: 'The three realms are only mind, and all dharmas are only consciousness. Now, where are the myriad phenomena before our eyes, and where is consciousness?' Chan Master Dao was at a loss and did not know how to answer. So he left Sichuan and traveled around the Jianghuai area. Later, he arrived at Taiping Temple in Shuzhou and heard Chan Master Fojian raising the topic of Zhao Zhou's cypress tree in front of the courtyard during the night's Chan session. He heard Juegong say: 'The late master did not say such a thing.' Thus, great doubts arose in his mind. After a long period of investigation, one night he suddenly became enlightened and used a verse to express his views, saying: 'Zhao Zhou has a saying about the cypress tree, which Chan practitioners have spread all over the world. Most of them are picking leaves and looking for branches, unable to directly understand from the root. Juegong said that there is no such saying, which is like scolding face to face. If Chan practitioners have penetrating eyes, it is best to distinguish the true from the false in this.' When Chan Master Fojian passed away at Zhongshan, Chan Master Wenshu Dao offered incense and said: 'Alas, on the eighth day of October this year, the late master of Zhongshan passed away. The stone woman wailed and hated to leave. Tears also flowed from the eyes of the wooden man. How deep is the friendship between teacher and disciple! Every time I think about it, I choke with sobs, and I can only express my grief with this stick of sandalwood incense.'

Explanation of proper nouns: Wen Zhai: A person's name, studio name Lotus: Lotus flower Nan Chan Master: Chan Master's title Gāthā: Verse Raozhou: Ancient place name, around Poyang, Jiangxi today Yan Chaokang: A person's name Jianfu Xuetang: Temple name or person's name Bao'en Ying'an: Chan Master's title Zhao Zhou: Chan Master Zhao Zhou Congshen (778-897) Master Dahui: Chan Master Dahui Zonggao Meiyang: Place name Dingzhou: Ancient place name, around Changde, Hunan today Chan Master Wenshu Dao: Chan Master's title Chengdu: Place name, capital of Sichuan Province Vijnanavada: Buddhist school, emphasizing that all dharmas are transformed by consciousness Shuzhou: Ancient place name, around Shucheng, Anhui today Taiping: Temple name Chan Master Fojian: Chan Master's title Zhao Zhou: Chan Master Zhao Zhou Congshen (778-897) Juegong: Chan Master's title Zhongshan: Place name, Zijin Mountain in Nanjing today

Era Names: None

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。珍重當年說不說。道。享年七十有二。于建炎己酉上巳日。為湖南巨寇鐘相者所害。典牛庵主游公以偈悼之曰。苦竹穿心透脊。滿路生血滴滴。大龍澗水山花。何似白乳三尺。刀鏘林里休休。報德酬恩已畢。他時後日相逢。飯臺更與一趯。

倚松庵主乃臨川饒節。字德操者。政和間。裂儒衣。從釋氏。名如璧。無何。朝廷建議以僧為德士。使加冠巾。德操有頌曰。德士舊來稱進士。黃冠初不異儒冠。種種是名名是假。世人誰不被名謾。又嘗次韻答呂居仁曰。向來浪說濟時功。大似頻伽餉遠空。我已定交木上座。君猶求舊管城公。文章不療百年老。世事能排兩頰紅。好貸夜牕三十刻。胡牀趺坐究幡風。其山居頌曰。禪堂茶散卷殘經。竹杖芒鞋信腳行。山盡路回人跡絕。竹雞時作兩三聲。石楠子熟雪微干。曾向人家畫里看。覿面似君君未領。問君何處有遮闌。幾被儒冠誤此身。偶然隨分作閑人。二時齋粥隨緣飽。長短高低一任君。律師持律笑禪虛。禪客參禪笑律拘。禪律二途俱不學。幾個男兒是丈夫。陳瑩中有偈寄之曰。舊知饒措大。今日璧頭陀。為問安心法。禪儒較幾何。

大溈佛性禪師。為其嗣者潭州慧通旦公。嘗頌覺鐵觜先師無此語話曰。誰道先師無此語。焦尾大蟲元是虎。胡蜂不戀舊時窠。猛將不

【現代漢語翻譯】 現代漢語譯本：珍重當年說不說。道：享年七十二歲，于建炎己酉年（1119年）三月三日，被湖南巨寇鐘相所害。典牛庵主游公作偈文悼念他說：『苦竹穿心透脊，滿路生血滴滴。大龍澗水山花，何似白乳三尺。刀鏘林里休休，報德酬恩已畢。他時後日相逢，飯臺更與一趯。』 倚松庵主是臨川人饒節，字德操。政和年間（1111-1118年），脫下儒服，皈依佛門，法名如璧。不久，朝廷建議以僧人為德士，讓他們戴上帽子。德操有頌詞說：『德士舊來稱進士，黃冠初不異儒冠。種種是名名是假，世人誰不被名謾。』又曾經次韻答覆呂居仁說：『向來浪說濟時功，大似頻伽餉遠空。我已定交木上座，君猶求舊管城公。文章不療百年老，世事能排兩頰紅。好貸夜牕三十刻，胡牀趺坐究幡風。』他的山居頌說：『禪堂茶散卷殘經，竹杖芒鞋信腳行。山盡路回人跡絕，竹雞時作兩三聲。石楠子熟雪微干，曾向人家畫里看。覿面似君君未領，問君何處有遮闌。幾被儒冠誤此身，偶然隨分作閑人。二時齋粥隨緣飽，長短高低一任君。律師持律笑禪虛，禪客參禪笑律拘。禪律二途俱不學，幾個男兒是丈夫。』陳瑩中作偈文寄給他：『舊知饒措大，今日璧頭陀。為問安心法，禪儒較幾何。』 大溈佛性禪師，為他的嗣法者潭州慧通旦公，曾經頌覺鐵觜先師『無此語話』說：『誰道先師無此語，焦尾大蟲元是虎。胡蜂不戀舊時窠，猛將不

【English Translation】 English version: Cherish the unspoken words of that year. He passed away at the age of seventy-two on the third day of the third month of the Jiany炎 JiYou year (1119), murdered by Zhong Xiang, a major bandit in Hunan. You Gong, the abbot of Dianniu庵, wrote a verse to mourn him, saying: 'Bitter bamboo pierces the heart and penetrates the spine, blood drips all along the road. The water of the Dalong澗 and the mountain flowers, how can they compare to the three feet of white milk. Swords clang in the forest, rest, rest, repaying kindness and gratitude is complete. When we meet again in the future, I will kick the dining table again.' The abbot of Yisong庵 was Rao Jie from Linchuan, with the courtesy name De操. During the Zhenghe reign (1111-1118), he shed his Confucian robes and converted to Buddhism, taking the name Ru璧. Soon after, the court suggested that monks become 'virtuous scholars' (德士), wearing hats. De操 had a eulogy saying: 'Virtuous scholars were formerly called Jinshi (進士), yellow crowns are no different from Confucian crowns. All kinds are names, names are false, who in the world is not deceived by names.' He also once rhymed in response to Lü Ju仁, saying: 'In the past, I spoke wildly about saving the world, much like the Kalaviṅka bird offering food to the distant sky. I have already made friends with the wooden monk, you still seek the old Guan Cheng Gong (管城公). Articles cannot cure a hundred years of old age, worldly affairs can arrange the redness of both cheeks. It's good to borrow thirty quarters of the night window, sit cross-legged on a Hu bed to study the wind of the banner.' His mountain dwelling eulogy says: 'The tea is scattered in the meditation hall, the remaining scriptures are rolled up, with a bamboo staff and straw sandals, walking wherever the feet lead. The mountains end, the road turns back, human traces disappear, the bamboo chickens sometimes make two or three sounds. The fruits of the Rhododendron are ripe, the snow is slightly dry, I have seen it in people's paintings. Face to face, it seems like you, but you don't understand, I ask you, where is the barrier?' I was almost misled by the Confucian robes, accidentally becoming a leisurely person according to my fate. Two meals of vegetarian porridge are eaten according to circumstances, long or short, high or low, it's all up to you. The Vinaya master laughs at the emptiness of Chan, the Chan practitioner laughs at the constraints of Vinaya. Not learning both Chan and Vinaya, how many men are true men?' Chen Yingzhong wrote a verse and sent it to him: 'I used to know Rao Cuo Da (饒措大), today Bi Tou陀 (璧頭陀). I ask about the method of settling the mind, how do Chan and Confucianism compare?' Great Wei Buddha-nature Chan Master, for his Dharma heir Hui Tong Dan Gong of Tanzhou, once praised the 'no such words' of the late master Jue Tie Zui, saying: 'Who says the late master has no such words, the burnt-tail big worm is originally a tiger. The wasp does not love the old nest, the brave general does not

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歸家裡死。急著眼。勿回顧。若會截流那下行。匝地清風隨步武。佛性見而諭之曰。頌古拈古要奢儉得所。如人解使錢。不必多也。及頌黃檗示眾噇酒糟話曰。荊棘林中宣妙義。蒺䔧園裡放毫光。千言萬語無人會。又逐流鶯過短墻。佛性頷之。大慧老師嬰難居衡陽。旦寄以偈曰。出岫孤雲豈繫懷。致令猿鶴有餘哀。吾皇詎肯忘吾道。不日恩光動地來。二曰。佛祖嫌來不肯做。卻言無位可安排。笑他用力區區者。剛把虛空取次埋。三曰。異類中行世莫猜。故教佛日暫云霾。度生悲願曾無間。卻作南安再出來。公諱清旦。字明及。蓬州人也。

蘇文忠公。以紹聖甲戌夏為潮州麻田吳子野贊泗州像曰。盲人有眼不自知。忽然見日喜而舞。非謂日月有存亡。實自慶我眼根在。泗州大士誰不見。而有熟視不見者。彼豈無眼業障故。以知見者皆希有。若能便作希有見。從此成佛如翻掌。傳摹世間千萬億。皆自大士法身出。麻田供養東坡贊。見者無數悉成佛。公既安置惠州。于丁丑歲被命責儋耳。專守方子容自𢹂告身而吊之曰。此皆前定。無可恨者。吾室沈氏事泗州甚謹。一夕夢泗州告別。問何所往。答以當與蘇子瞻同往。在七十二日之後也。今日如其數。豈非前定乎。蘇曰。事孰非前定者。不待夢知矣。然余何人。辱與泗州

【現代漢語翻譯】 現代漢語譯本 歸家而死。心懷急切，目光堅定，不要回頭。如果能夠截斷這下行的流水，那麼所到之處都將充滿清風。佛性顯現並開示說：『頌古拈古，要懂得奢儉適度，就像人懂得如何用錢一樣，不必多。』又讚頌黃檗禪師開示眾人吃酒糟的話說：『荊棘林中宣講微妙的佛法，蒺藜園裡放出耀眼的光芒。千言萬語沒有人能夠領會，又追逐著黃鶯飛過矮墻。』佛性點頭贊同。大慧宗杲（禪師名號）老師身處困境，居住在衡陽，早晨寄送偈語說：『從山谷中飄出的孤雲，哪裡會留戀什麼？只是讓猿猴和仙鶴徒增悲哀。當今的皇上難道會忘記我的道嗎？不久之後皇恩就會震動大地而來。』第二首說：『佛祖嫌棄而不肯做的事情，卻說沒有位置可以安排。嘲笑那些費力氣的人，竟然隨便地把虛空埋葬了。』第三首說：『在異類中行走，世人難以猜測，所以才讓佛日暫時被雲霧遮蔽。度化眾生的悲願從來沒有間斷，卻又在南安再次出現。』他的名字是清旦，字明及，是蓬州人。

蘇軾（字文忠，號東坡）在紹聖甲戌年（1094年）夏天為潮州麻田吳子野所供奉的泗州大士像題贊說：『盲人有眼睛卻不知道，忽然見到太陽，高興地跳舞。不是說太陽有存在和消亡，實在是慶幸我的眼根還在。泗州大士誰沒有見過？卻有熟視無睹的人。他們難道是沒有眼睛嗎？是因為業障的緣故。因此知道有見解的人是多麼稀有。如果能夠立刻產生這種稀有的見解，從此成佛就像翻手掌一樣容易。』流傳摹寫在世間千萬億處，都是從大士的法身中顯現出來的。麻田供養，蘇軾題贊，見到的人無數，都能夠成佛。蘇軾被安置在惠州之後，在丁丑年（1097年）被命令貶謫到儋耳。專門負責看守的方子容親自帶著告身來弔唁他說：『這些都是前定的，沒有什麼可遺憾的。我家沈氏侍奉泗州大士非常虔誠，一天晚上夢見泗州大士告別，問他要到哪裡去，回答說要和蘇子瞻一起去，在七十二天之後。今天正是這個日子，難道不是前定的嗎？』蘇軾說：『事情哪一件不是前定的呢？不需要等到做夢才知道。然而我是什麼人，竟然有幸和泗州大士同行！』

【English Translation】 English version He died returning home. Anxious eyes. Do not look back. If you can intercept the downstream flow, a clear breeze will follow your steps across the land. Buddhahood appeared and instructed: 'In praising the past and picking up the old, one must know how to be frugal and extravagant appropriately, just like a person who knows how to use money, not necessarily much.' He also praised Huangbo's (Huangbo Xiyun, a Chan master) instruction to the masses about eating wine dregs, saying: 'Proclaim the wonderful meaning in the thorn forest, release radiant light in the tribulus garden. A thousand words and ten thousand phrases, no one understands, and then chase after the oriole over the low wall.' Buddhahood nodded in agreement. Great Master Dahui Zonggao (Chan master's name) was in distress, residing in Hengyang, and sent a verse in the morning saying: 'A solitary cloud emerging from the valley, how can it be attached to anything? It only makes the apes and cranes feel sad. Does the current emperor forget my Dao? Soon, the imperial grace will shake the earth and come.' The second verse says: 'The Buddhas and ancestors dislike and refuse to do, but say there is no position to arrange. Laugh at those who work hard, carelessly burying the void.' The third verse says: 'Walking among different kinds, the world is hard to guess, so the Buddha's sun is temporarily covered by clouds. The compassionate vow to save beings has never been interrupted, but he reappears in Nan'an.' His name was Qingdan, his courtesy name was Mingji, and he was from Pengzhou.

Su Shi (Zi Wenzhong, Hao Dongpo) in the summer of Shaosheng Jiaxu year (1094 AD) wrote a eulogy for the statue of the Great Master of Sizhou, enshrined by Wu Ziye of Matian, Chaozhou, saying: 'A blind man has eyes but does not know it, suddenly seeing the sun, he dances with joy. It is not to say that the sun has existence and extinction, but truly to rejoice that my eye-root is still there. Who has not seen the Great Master of Sizhou? Yet there are those who look but do not see. Do they not have eyes? It is because of karmic obstacles. Therefore, knowing that those with insight are rare. If one can immediately generate this rare insight, becoming a Buddha from then on is as easy as turning one's palm.' Transmitted and copied in the world in trillions of places, all emerge from the Dharmakaya of the Great Master. Matian offers, Su Shi praises, countless who see it, all can become Buddhas. After Su Shi was placed in Huizhou, in the Dingchou year (1097 AD) he was ordered to be exiled to Dan'er. Fang Zirong, who was specifically responsible for guarding him, personally brought the official document to mourn him, saying: 'These are all predetermined, there is nothing to regret. My family Shen Shi serves the Great Master of Sizhou very devoutly, one night she dreamed of the Great Master of Sizhou saying goodbye, asking where he was going, he replied that he was going with Su Zizhan, after seventy-two days. Today is exactly that day, is it not predetermined?' Su Shi said: 'Which thing is not predetermined? There is no need to wait for a dream to know. But who am I, to be honored to travel with the Great Master of Sizhou!'

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和尚同行。得非夙世有緣契乎。參寥子嘗有偈為紀之曰。臨淮大士本無私。應物長於險處施。親護舟航渡南海。知公盛德未全衰。

南昌信無言者。早以詩鳴于叢林。徐公師川．洪公玉父。品第其詩。韻致高古。出廋權癩可一頭地。由是收名定價於二公。及參大慧老師于泉南小溪。俱康．南二道者事蔬供眾。因钁地次。南曰。钁頭邊道將一句來。信擎起钁頭。康以土塊擲中柄上。信忽有省。故嘗有詩曰。新庵小溪上。英俊頗浩浩。從渠作佛祖。任渠會禪道。荷鋤向東園。事蔬誓畢老。乘月始抱甕。破午正殺草。芥藍被蟲食。秋茄亦旱槁。齋盂從此去。但願蔓菁好。士大夫游小溪。喜言詩者。大慧必曰。此間有個園頭能詩。然信之議論尤高。聆其緒餘者莫不屈服。自是隨侍之徑山。過衡陽。尋放浪于衡岳。棲遲道吾為最久。削木以蔽風雨。于院之西偏。榜以版庵。禪燕自牧于湖。居士張公帥潭。聞其高風。力致出世湘西鹿苑。贈之以詩曰。詩卷隨身四十年。忙中參得竹篦禪。而今投老湖西寺。臥看湘江水拍天。句中有眼悟方知。悟處還應痛著錐。一個身心無兩用。鳥窠拈起布毛吹。信和之。今記其一曰。竹篦子話選當年。直下無私不是禪。既遇狀元真眼目。敢拈沉水向人天。平時製作名為南昌園夫集。胡侍郎明仲

【現代漢語翻譯】 現代漢語譯本： 與和尚一同前行，莫非是前世就結下了緣分？參寥子曾經作偈來記述這件事：『臨淮大士本無私，應物長於險處施。親護舟航渡南海，知公盛德未全衰。』（臨淮大士沒有私心，善於在危難之處幫助他人。親自護送船隻渡過南海，知道您的盛德還沒有完全衰退。）

南昌的信無言禪師（生卒年不詳），很早就以詩歌聞名于叢林。徐師川、洪玉父等人品評他的詩歌，認為其韻致高古，在瘦權和癩可中堪稱翹楚。因此，二公為他定下了名聲和價值。後來，他到泉南小溪參拜大慧宗杲禪師（1089-1163）。當時，俱康、南二位道者負責為大眾提供蔬菜。一次，在鋤地的時候，南道者說：『鋤頭邊道一句來。』信無言禪師舉起鋤頭。康道者用土塊擲中鋤柄。信無言禪師忽然有所領悟。所以他曾經作詩說：『新庵小溪上，英俊頗浩浩。從渠作佛祖，任渠會禪道。荷鋤向東園，事蔬誓畢老。乘月始抱甕，破午正殺草。芥藍被蟲食，秋茄亦旱槁。齋盂從此去，但願蔓菁好。』（小溪新庵之上，英俊之士眾多。跟隨他們修行成佛作祖，任憑他們領會禪道。我則荷鋤走向東園，發誓以種菜為生直到老去。在月光下開始抱甕澆水，中午時分除草。芥藍被蟲子吃掉，秋茄也因乾旱而枯萎。齋盂從此離我而去，只希望蔓菁能夠長好。）士大夫遊覽小溪時，喜歡談論詩歌，大慧宗杲禪師必定會說：『這裡有個園頭能寫詩。』然而，信無言禪師的議論更加高明，聽到他談論的人沒有不折服的。之後，他便隨侍徑山宗杲禪師，經過衡陽，在衡岳放浪形骸，在道吾山居住的時間最長。他削木遮蔽風雨，在寺院的西邊，題名為版庵。禪燕在湖邊放牧。居士張公擔任潭州的行政長官，聽聞他的高風亮節，極力邀請他出世，到湘西鹿苑寺。贈詩給他：『詩卷隨身四十年，忙中參得竹篦禪。而今投老湖西寺，臥看湘江水拍天。句中有眼悟方知，悟處還應痛著錐。一個身心無兩用，鳥窠拈起布毛吹。』（四十年詩卷不離身，忙碌之中參悟了竹篦禪。如今老了住在湖西寺，躺著看湘江水拍打著天空。詩句中有眼才能領悟，領悟之處還應用錐子刺痛。一個身心沒有兩用，像鳥窠禪師一樣拈起布毛吹。）信無言禪師也作詩迴應，現在只記錄其中一首：『竹篦子話選當年，直下無私不是禪。既遇狀元真眼目，敢拈沉水向人天。』（當年選擇竹篦子，直截了當無私心不是禪。既然遇到了狀元這樣的真知灼見，敢於拈起沉香面向人天。）他平時的作品名為《南昌園夫集》。胡侍郎明仲

【English Translation】 English version: Traveling with the monks, could it be a predestined connection from a previous life? The monk Canliao once composed a verse to record this event: 'The great man of Linhuai is selfless, responding to needs and offering help in dangerous situations. Personally protecting the ship to cross the South Sea, knowing that your great virtue has not completely declined.'

The monk Xin Wuyan (dates unknown) of Nanchang was known for his poetry in the monastic community. Xu Shichuan and Hong Yufu praised his poems, considering their rhyme and style to be ancient and elegant, surpassing Shouquan and Laike. Therefore, the two gentlemen established his reputation and value. Later, he visited the Zen master Dahui Zonggao (1089-1163) at Xiaoxi in Quannan. At that time, the two monks Ju Kang and Nan were responsible for providing vegetables for the community. Once, while hoeing the ground, the monk Nan said, 'Say a phrase about the hoe.' The monk Xin Wuyan raised the hoe. The monk Kang threw a clod of earth and hit the handle. The monk Xin Wuyan suddenly had an awakening. So he once wrote a poem saying: 'On Xiaoxi of the new hermitage, there are many outstanding talents. Follow them to become Buddhas and ancestors, let them understand Zen. I carry a hoe to the east garden, vowing to grow vegetables until old age. Starting to carry a jar to water under the moonlight, weeding at noon. The kohlrabi is eaten by insects, and the autumn eggplant is also withered by drought. From now on, I will leave the vegetarian meals, and only hope that the turnips will grow well.' When scholar-officials visited Xiaoxi and liked to talk about poetry, the Zen master Dahui Zonggao would definitely say, 'There is a gardener here who can write poetry.' However, the monk Xin Wuyan's arguments were even more profound, and those who heard him speak were all convinced. After that, he accompanied the Zen master Jingshan Zonggao, passed through Hengyang, roamed freely in Hengyue, and stayed in Daowu Mountain for the longest time. He cut wood to shelter from the wind and rain, and named it Ban'an on the west side of the temple. The Zen swallows grazed by the lake. The layman Zhang Gong, who served as the administrative officer of Tanzhou, heard of his noble character and strongly invited him to enter the world and go to the Luyuan Temple in western Hunan. He gave him a poem: 'Poetry scrolls have been with me for forty years, and I have understood the bamboo whisk Zen in my busy life. Now I am old and live in Huxi Temple, lying down to watch the Xiangjiang River beating the sky. Only those who have eyes in the sentences can understand, and the place of understanding should also be painfully pricked with an awl. One body and mind cannot be used for two purposes, like the Zen master Niaoke, picking up cloth and blowing it.' The monk Xin Wuyan also wrote a poem in response, and now only one of them is recorded: 'Choosing the bamboo whisk in those years, being straightforward and selfless is not Zen. Since I have met a true eye like the top scholar, I dare to pick up agarwood and face people and heaven.' His usual works are called 'The Collection of the Gardener of Nanchang'. Minister Hu Mingzhong

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易之曰奇葩。以序冠集首云。

無盡居士張公為玉泉皓禪師撰塔碑。紀其入廚。見饌晚膳。問。待過客耶。為眾僧耶。既以實對。即呼知事杖而數之曰。吾昔參禪。為人汲水舂米。今現成米麵。焏炊造作。與供養諸佛菩薩無異。飽吃了。並不留心參學。百般想念五味馨香。假作驢腸鱔生．羊骨鱉𦞦。餵飼八萬四千戶蟲。開眼隨境攝。闔眼隨夢轉。不知注祿判官．掠剩大夫。隨汝抄劄。消鑿祿簿。教汝受苦有日在。徒眾不堪其枯寂。譖于縣宰曰。長老不能安眾。唯上來下去。點撿零碎。縣宰召皓至。語之曰。大善知識何不在丈室端坐。兩廊下三門前來去得許多耶。皓曰。大通智勝佛。十劫坐道場。長官以坐是佛耶。坐殺佛去也。縣宰笑而已。噫。皓布裈平居凡聖莫測。而無盡公欲其傳世。得非借古以警今耶。

關西除饉女。名真如者。早進入官。以才能選為內夫人。隸喬貴妃合。喬氏崇佛。容其剪䰂參道四方。既入閩。與大慧老師泉南小溪雲門法會。一日。作偈曰。平地偶然著攧。起來都無可說。若人更問如何。笑指清風明月。大慧為小參對眾說偈曰。今日如師姑。昔時王師父。身居羅綺叢。只著粗麻布。開口便高談。嫌佛不肯做。趒出是非坑。截斷生死路。入虎穴魔宮。心中無怕怖。杜撰八陽經。自有三

【現代漢語翻譯】 現代漢語譯本： 易之稱這件事為奇葩。用序言放在文集開頭說：

無盡居士張公為玉泉皓禪師撰寫塔碑，記載了他入廚房的經歷。他看到準備的晚飯，問道：『是招待過客的嗎？還是為眾僧準備的？』 得到如實回答后，就叫來知事僧，用杖責打併斥責道：『我以前參禪，為人汲水舂米，現在有現成的米麵，快速烹煮製作，和供養諸佛菩薩沒有區別。飽吃之後，並不留心參學，百般想念五味的馨香，假裝成驢腸鱔魚、羊骨甲魚。餵養八萬四千戶蟲。睜眼隨著外境轉，閉眼隨著夢境轉，不知道注祿判官、掠剩大夫，隨時抄寫你的罪狀，削減你的俸祿，讓你受苦的日子還在後頭！』 徒眾受不了他的枯燥寂寞，就向縣宰進讒言說：『長老不能安定大眾，只是上上下下，檢查零碎小事。』 縣宰召見皓禪師，對他說：『大善知識為什麼不在丈室端坐，兩廊下三門前來去這麼多呢？』 皓禪師說：『大通智勝佛（過去劫的古佛名），十劫坐在道場，長官認為坐著就是佛嗎？坐著就把佛坐死了。』 縣宰笑了笑。唉！皓禪師穿著粗布短褲，平時凡人聖人都無法測度他，而無盡公想要他的事蹟流傳於世，莫非是借古來警示今人嗎？

關西有個名叫真如的除饉女，早年進入官府，因為有才能被選為內夫人，隸屬於喬貴妃。喬貴妃崇信佛教，允許她剪髮修行，四處參訪。後來她到了福建，參加大慧宗杲（南宋著名禪師）老師在泉南小溪雲門寺的法會。有一天，她作偈說：『平地上偶然摔了一跤，起來后都無可說。如果有人再問怎麼樣，笑著指向清風明月。』 大慧宗杲在小參時對大眾說偈道：『今天她是師姑，昔日卻是王師父。身居綾羅綢緞中，只穿粗糙的麻布。開口就高談闊論，嫌佛不肯做。跳出是非坑，截斷生死路。進入虎穴魔宮，心中沒有害怕。杜撰八陽經（偽經名），自有三昧庫。』

【English Translation】 English version: Yi called this a peculiar thing. He used a preface to begin the collection, saying:

The lay Buddhist Wujin Zhang wrote a pagoda inscription for Chan Master Hao of Yuquan Temple, recording his experience in the kitchen. He saw the prepared dinner and asked, 'Is this for guests? Or for the monks?' After receiving an honest answer, he called the supervisor monk, beat him with a staff, and scolded him, 'When I practiced Chan in the past, I fetched water and pounded rice for others. Now there is ready-made rice and flour, quickly cooked and prepared, no different from offering to all Buddhas and Bodhisattvas. After eating your fill, you don't pay attention to studying Chan, thinking about the fragrance of the five flavors in every way, pretending to be donkey intestines, eel, sheep bones, and turtles. Feeding the eighty-four thousand households of insects. Opening your eyes and following external circumstances, closing your eyes and following dreams, not knowing that the recording official and the confiscating official are always copying your crimes, reducing your salary, and the days of suffering are yet to come!' The monks couldn't bear his dryness and loneliness, so they slandered to the county magistrate, saying, 'The elder cannot pacify the masses, but only goes up and down, checking trivial matters.' The county magistrate summoned Chan Master Hao and said to him, 'Great wise teacher, why don't you sit quietly in your room, but go back and forth under the two corridors and three gates so much?' Chan Master Hao said, 'The Great Universal Wisdom Excellence Buddha (an ancient Buddha's name from a past kalpa), sat in the Bodhimanda for ten kalpas. Does the magistrate think that sitting is the Buddha? Sitting would kill the Buddha.' The county magistrate smiled. Alas! Chan Master Hao wore coarse cloth shorts, and ordinary people and sages could not fathom him in ordinary times, but Wujin Gong wanted his deeds to be passed down to the world, could it be to warn people today by borrowing from the past?

In Guanxi, there was a famine-relief woman named Zhenru, who entered the government early and was selected as an inner lady because of her talent, belonging to Consort Qiao. Consort Qiao revered Buddhism and allowed her to cut her hair and practice, visiting various places. Later, she went to Fujian and attended the Dharma assembly of Master Dahui Zonggao (a famous Chan master of the Southern Song Dynasty) at Yunmen Temple in Xiaoxi, Quanzhou. One day, she composed a verse, saying, 'Accidentally stumbled on flat ground, there is nothing to say after getting up. If someone asks how it is, smile and point to the clear breeze and bright moon.' Dahui Zonggao said to the public in a small assembly, 'Today she is a nun, but in the past she was a royal teacher. Living in silk and satin, she only wears coarse hemp cloth. Opening her mouth, she talks eloquently, disliking the Buddha and refusing to do it. Jumping out of the pit of right and wrong, cutting off the path of birth and death. Entering the tiger's den and the demon palace, there is no fear in her heart. Fabricating the Sutra of Eight Awakenings (a false sutra's name), she has her own samadhi treasury.'

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千部。愛吟落韻詩。偏不勒字數。行腳走天下。參禪無所悟。近日到雲門。一時都敗露。錯認碓觜頭。喚作冬瓜瓠。如此作師姑。勸君少吃醋。更有一處乖。且道那一處。嘉州大像吃炙麩。陜府鐵牛撐破肚。如之施為。可概見矣。

保寧璣道者。天資精勤。談噱有味。大慧老師謂其為惺惺道者。江東漕使以威臨諸禪。因以過水羅漢畫像與璣觀玩。而指其作老態過不得者問曰。保寧莫過得否。對曰。閤眼便過得。漕使為之解顏。已而。諸禪畢集於保寧寶公庵。有設問曰。既是寶公庵。為甚麼無寶公。然須次第下轉語。以為勝集之樂。璣曰。從年臘下而上。蓋在座唯璣為年臘長也。及至於璣。有曰。當老和尚下語矣。璣遽離坐。顧諸禪曰。請去方丈里喫茶。聞者莫不大噱。璣見僧來必問。近離何許。夏在甚處。待其祇對畢。卻問。人人有個生緣。作么生是上座生緣。於時。寂音嘗請益於璣曰。和尚與兄弟相見。何不便問生緣。璣曰。且要伊開得口。其存誠及物又如此。

馮公濟川。紹興戊午。坐夏徑山。有宣城廣心上座以大慧老師畫像請馮贊之。曰。要識徑山長老。強項更無倫匹。安卻百千大眾。常住元無顆粒。若論說道說禪。果是縱橫難敵。一味性氣不常。佛也理會不得。隔江一見便回。敢保上上大吉。大

【現代漢語翻譯】 現代漢語譯本： 千部（指很多部佛經）。喜歡吟誦不合韻律的詩，偏偏不限制字數。四處雲遊，參禪卻一無所悟。近日來到雲門（地名，也是雲門宗的道場），一下子全都暴露了。錯把碓嘴頭（舂米的工具）認作冬瓜瓠（葫蘆）。如此這般當師姑，勸你少吃點醋（比喻嫉妒）。還有一處不對勁，要說是在哪裡？嘉州（地名）大佛吃烤麵筋，陜府（地名）鐵牛撐破肚。像這樣的作為，大概可以看清楚了。

保寧璣道者（人名，保寧寺的璣禪師），天資聰穎且精進勤奮，談吐幽默風趣。大慧老師（人名，禪宗大師）稱他為『惺惺道者』。江東漕使（官名）以官威壓迫眾禪師，一次拿著過水羅漢的畫像給璣禪師觀看把玩，指著畫像上老態龍鍾、過不了河的羅漢問道：『保寧禪師能過去嗎？』璣禪師回答說：『合上眼就能過去。』漕使聽了很高興。之後，眾禪師聚集在保寧寶公庵（地名）。有人提問說：『既然是寶公庵，為什麼沒有寶公（人名）？』然後要求依次說出轉語（禪宗術語，指通過轉換語言表達禪意），作為這次聚會的樂趣。璣禪師說：『從年長的開始。』因為在座的只有璣禪師年紀最大。輪到璣禪師時，有人說：『該老和尚（指璣禪師）下語了。』璣禪師立刻離開座位，看著眾禪師說：『請到方丈里喝茶。』聽者無不大笑。璣禪師見到僧人來訪，必定問：『最近從哪裡來？夏天在哪裡度過？』等對方回答完畢，就問：『人人都有個生緣（佛教術語，指與佛法的緣分），怎麼是上座（對僧人的尊稱）的生緣？』當時，寂音（人名）曾向璣禪師請教說：『和尚（對僧人的尊稱）與兄弟相見，為什麼不直接問生緣？』璣禪師說：『先要讓他能開口說話。』他待人接物就是這樣真誠。

馮公濟川（人名），紹興戊午年（1138年）在徑山（地名）安居過夏。有宣城廣心上座（人名）拿著大慧老師（人名）的畫像請馮公題贊。馮公寫道：『想要認識徑山長老，剛強倔強無人能比。安頓了成百上千的大眾，常住寺院卻一粒米都沒有。如果論說佛法談論禪，實在是縱橫無敵。一味任性喜怒無常，佛也拿他沒辦法。隔江遠遠看了一眼就回來，我敢保證這是上上大吉。』

【English Translation】 English version: Thousand volumes (referring to many Buddhist scriptures). Loves to chant poems that don't rhyme, and insists on not limiting the number of words. Travels around the world, but gains no enlightenment from Chan practice. Recently arrived at Yunmen (place name, also the site of the Yunmen School), and everything is exposed at once. Mistakenly identifies the head of a rice mortar as a winter melon. Such is the way of this nun, I advise you to eat less vinegar (a metaphor for jealousy). There is another fault, where could it be? The giant Buddha of Jiazhou (place name) eats roasted gluten, the iron ox of Shanfu (place name) bursts its belly. Such actions, can be generally seen.

The Daoist Ji of Baoning (person's name, Chan master Ji of Baoning Temple), is intelligent and diligent by nature, and his conversations are humorous and interesting. Teacher Dahui (person's name, Chan master) called him 'Awakened Daoist'. The Jiangdong Transport Commissioner (official title) used his official authority to pressure the Chan masters. Once, he showed Ji a painting of a Lohan crossing the water, pointing to the old and feeble Lohan who couldn't cross the river and asked: 'Can Baoning cross?' Ji replied: 'He can cross with his eyes closed.' The Transport Commissioner was pleased. Later, the Chan masters gathered at Baogong Hermitage in Baoning (place name). Someone asked: 'Since it is Baogong Hermitage, why is there no Baogong (person's name)?' Then they asked each other to give turning phrases (Chan term, referring to expressing Chan meaning through transformed language), as the pleasure of this gathering. Ji said: 'Start from the oldest.' Because only Ji was the oldest among those present. When it was Ji's turn, someone said: 'It's time for the old monk (referring to Ji) to give a phrase.' Ji immediately left his seat, looked at the Chan masters and said: 'Please come to the abbot's room for tea.' Everyone who heard this laughed loudly. Whenever Ji saw a monk visiting, he would ask: 'Where did you come from recently? Where did you spend the summer?' After the other person finished answering, he would ask: 'Everyone has a birth affinity (Buddhist term, referring to the affinity with Buddhism), what is the birth affinity of the venerable (honorific term for monks)?' At that time, Jiyin (person's name) once asked Ji for advice, saying: 'When the monk (honorific term for monks) meets his brothers, why doesn't he directly ask about their birth affinity?' Ji said: 'First, I want him to be able to open his mouth.' He was so sincere in his dealings with people.

Feng Gong Jichuan (person's name), in the year of Wuwu of Shaoxing (1138 AD), spent the summer retreat at Jingshan (place name). The Venerable Guangxin of Xuancheng (person's name) asked Feng Gong to write a eulogy for a portrait of Teacher Dahui (person's name). Feng Gong wrote: 'If you want to know the Elder of Jingshan, his stubbornness is unmatched. He settles hundreds and thousands of people, but the monastery never has a grain of rice. If you talk about Dharma and Chan, he is truly invincible. He is always willful and moody, even the Buddha can't do anything about him. I took one look from across the river and came back, I guarantee this is the best of good fortune.'

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慧見而題其後曰。妙喜。妙喜。濟川讚你。廣心會么。隘是。隘是。蓋宣城鄉諺有路上行人隘是耶之句。又濟川適中風而口喎斜。大慧以偈問候曰。未解野犴鳴。先作獅子吼。只因謗般若。喎卻一邊口。觀其道術相忘。未易以常情測度耳。

明州奉化縣岳林寺。乃布袋和尚道場。崇寧間。董氏造閣。而任氏塑布袋像奉安其上。后董氏不平。移下其像而自塑焉。尋有善數術者云。董氏所舍者。只得六十年運。任氏始發耳。紹興末。閣經回祿。像俱為灰燼。逆其數。如所謂也。於時饒道者然一臂。募緣重建閣。以任氏之像居中。禱祈必應。主僧瑩禪師。字溫叟。以三偈遺饒。曰。忘身一臂等閑然。勇猛頭陀了勝緣。鬧市門前打得著。始知無手解行拳。二曰。汝將粉骨報誰恩。稽首龍華補處尊。無指可彈猶省力。重重樓閣自開門。三曰。我亦將頭入鬧藍。且圖香火有同龕。布囊貯滿一落索。巷尾街頭學放憨。其號布袋者。以其杖荷布囊。而供身之具盡貯于中。自稱名契此。示寂於五季之梁貞明二年丙子歲也。

徽州簡上座者。徑山顏首座因問之曰。一二三四五六七。明眼衲僧數不足。你試數看。簡便喝。顏復曰。七六五四三二一。你又作么生。簡擬對。顏便打出。即曰。你且莫亂道。簡于言下有省。遽說偈曰。

【現代漢語翻譯】 現代漢語譯本： 慧見在後面題寫道：『妙喜（指張商英的字）。妙喜（指張商英的字）。濟川（指張商英的號）讚賞你。廣心（指張商英的字）明白了嗎？』『隘是（口語，表示肯定）。隘是（口語，表示肯定）。』大概宣城一帶的鄉諺有『路上行人，隘是耶』的說法。又濟川（指張商英的號）恰好中風而口眼歪斜，大慧（指大慧宗杲）用偈語問候說：『未解野犴鳴，先作獅子吼。只因謗般若，喎卻一邊口。』觀察他們道術相忘，難以用常情來揣測。

明州奉化縣的岳林寺，是布袋和尚的道場。崇寧年間（1102-1106），董氏建造樓閣，而任氏塑造布袋和尚的像供奉在上面。後來董氏心中不平，移下任氏的像而自己塑造。不久有善於術數的人說，董氏所舍的，只能得六十年的運勢，任氏才開始發達。紹興末年（1162），樓閣遭遇火災，佛像全部化為灰燼。應驗了術數之說。當時饒道者燃點一臂，募捐重建樓閣，以任氏的佛像居於中間，祈禱必定應驗。主僧瑩禪師，字溫叟，留下三首偈語給饒道者，說：『忘身一臂等閑然，勇猛頭陀了勝緣。鬧市門前打得著，始知無手解行拳。』『汝將粉骨報誰恩，稽首龍華補處尊。無指可彈猶省力，重重樓閣自開門。』『我亦將頭入鬧藍，且圖香火有同龕。布囊貯滿一落索，巷尾街頭學放憨。』他被稱為布袋和尚，是因為他用杖挑著布袋，而供身的器具都貯藏在其中。自稱名契此，在五代時期的梁貞明二年丙子歲（916）圓寂。

徽州簡上座，逕山顏首座問他：『一二三四五六七，明眼衲僧數不足。你試數看。』簡便喝斥一聲。顏首座又說：『七六五四三二一，你又作么生？』簡上座想要回答，顏首座便打了他，並說：『你且莫亂道。』簡上座在言語下有所領悟，隨即說偈語道：

【English Translation】 English version: Huijian inscribed on the back, saying: 'Miaoxi (Zhang Shangying's courtesy name). Miaoxi (Zhang Shangying's courtesy name). Jichuan (Zhang Shangying's pseudonym) praises you. Guangxin (Zhang Shangying's courtesy name), do you understand?' 'Ai shi (dialect, meaning 'yes'). Ai shi (dialect, meaning 'yes').' It is said that there is a saying in the countryside of Xuancheng: 'A passerby on the road, ai shi ye?' Also, Jichuan (Zhang Shangying's pseudonym) happened to have a stroke and his mouth and eyes were crooked. Dahui (Dahui Zonggao) greeted him with a verse, saying: 'Before understanding the jackal's cry, he first roars like a lion. Just because he slandered Prajna, one side of his mouth is crooked.' Observing their mutual forgetting of Taoist skills, it is difficult to fathom with ordinary emotions.

Yuelin Temple in Fenghua County, Mingzhou, is the Daocheng of the Budai (Cloth Sack) Monk. During the Chongning period (1102-1106), the Dong family built a pavilion, and the Ren family sculpted a statue of the Budai Monk and enshrined it on it. Later, the Dong family felt uneasy and moved the Ren family's statue down and sculpted their own. Soon, a numerologist said that what the Dong family gave up would only get sixty years of fortune, and the Ren family would begin to prosper. At the end of the Shaoxing period (1162), the pavilion was destroyed by fire, and all the statues were reduced to ashes. The numerology was fulfilled as predicted. At that time, Rao Daozhe burned one arm and raised funds to rebuild the pavilion, with the Ren family's statue in the middle. Prayers were always answered. The abbot, Chan Master Ying, whose courtesy name was Wensou, left three verses to Rao, saying: 'Forgetting the body and burning an arm is nothing, the brave ascetic has completed a superior destiny. If you can hit him in front of the bustling market, you will know how to practice boxing without hands.' 'Who are you grinding your bones to repay? Bow your head to the Tushita Buddha. It saves effort even if you can't play with your fingers, and the layers of pavilions open by themselves.' 'I will also enter the noisy temple, and plan to have incense and fire in the same shrine. The cloth bag is full of odds and ends, learning to be foolish in the alleys and streets.' He was called the Budai Monk because he carried a cloth bag on his staff, and all the tools for his body were stored in it. He called himself Qici and passed away in the second year of Zhenming of the Liang Dynasty in the Five Dynasties (916).

The Venerable Jian of Huizhou, the chief seat Yan of Jingshan asked him: 'One, two, three, four, five, six, seven, the clear-eyed monks cannot count enough. Try to count.' Jian then shouted. Chief seat Yan said again: 'Seven, six, five, four, three, two, one, what are you doing?' Venerable Jian wanted to answer, but Chief seat Yan hit him and said: 'Don't talk nonsense.' Venerable Jian had some understanding in his words, and immediately said a verse:

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你且莫亂道。皮毛卓豎寒。只知梅子熟。不覺鼻頭酸。嘗頌狗子無佛性話曰。趙州老漢。渾無面目。言下乖宗。神號鬼哭。先是。大慧老師揭榜于佛殿。不許憑欄干。簡既犯所戒。遭刪去。未幾而卒。年未三十。交朋靡不傷悼之。

海昏逸人。號日涉園夫者。李彭商老。參道于寶峰湛堂。遇山舒水緩。必拉大慧老師為禪悅之樂。故嘗有語曰。日涉園夫與杲上人同泛煙艇。溯修江而上。游炭婦港諸野寺。杲擊棹歌漁父。聲韻清越。令人意界蕭然。因語園夫曰。子其為我作頌尊宿漁父歌之。自汾陽已下。戲成十首。付杲上人。談笑而就。故不復竄也。一．汾陽曰。南院嫡孫唯此個。西河獅子當門坐。絹扇清涼隨手簸。君知么。無端吃棒休尋過。二．慈明曰。掌握千差都照破。石霜這漢難關鎖。水出高源酬佛陀。哩棱邏。須彌作舞虛空和。三．云峰曰。孤硬云峰無計較。大愚灘上曾垂釣。佛法何曾愁爛了。桶箍爆。通身汗出呵呵笑。四．老南曰。萬古黃龍真夭矯。斬新勘破臺山媼。佛手驢蹄人不曉。無關竅。胡家一曲非凡調。五．晦堂曰。寶覺禪河波浩浩。五湖衲子來求寶。忽豎拳頭宜速道。茫然討。難逃背觸君須到。六．真凈曰。貶剝諸方真凈老。頂門眼正形枯槁。一點深藏人莫造。由來妙。光明烜赫機鋒峭。七．

【現代漢語翻譯】 現代漢語譯本： 你不要胡說八道。皮毛豎立，寒冷刺骨。只知道梅子熟了，卻不覺得鼻頭酸楚。他曾經讚頌『狗子無佛性』的話，說：『趙州老漢，毫無面目。』言語不合宗門，神號鬼哭。先前，大慧老師在佛殿揭榜，禁止倚靠欄桿。簡某既然違反了禁令，遭到刪斥，不久就去世了，年未滿三十，朋友們無不傷心哀悼。

海昏的隱士，自號日涉園夫的李彭商老，在寶峰湛堂參禪悟道。遇到山勢舒緩，水流平緩的地方，必定拉著大慧老師一同享受禪悅之樂。所以曾經說過：『日涉園夫與杲上人一同乘坐小船，沿著修江逆流而上，遊覽炭婦港的各處野寺。杲上人敲著船槳唱著漁歌，聲音清亮悠揚，令人心境空曠。』於是對園夫說：『你為我創作一篇讚頌尊宿漁父的歌吧。』從汾陽開始，戲作十首，交給杲上人，談笑間就完成了，所以不再修改。 一、汾陽（汾陽善昭禪師，947-1024）：南院（南院慧颙禪師）的嫡傳子孫就是這個人，西河的獅子當門而坐。用絹扇扇風，清涼隨手而來。你知道嗎？無端被打一棒，不要再尋根問底。 二、慈明（慈明楚圓禪師，986-1039）：掌握千差萬別都能照破，石霜（石霜楚圓禪師）這漢難以禁錮。水從高處流出，酬謝佛陀。哩棱邏，須彌山（佛教中的聖山）跳舞，虛空附和。 三、云峰（云峰文悅禪師）：孤傲剛硬的云峰不計較，在大愚灘上曾經垂釣。佛法何曾擔心腐爛了？桶箍爆裂，渾身汗出，呵呵大笑。 四、老南（黃龍慧南禪師，1002-1069）：萬古黃龍（黃龍慧南禪師）真矯健，嶄新勘破臺山老嫗。佛手驢蹄人不明白，沒有關竅。胡人的曲調不同凡響。 五、晦堂（晦堂祖心禪師，1025-1100）：寶覺禪河波濤浩渺，五湖的僧人前來尋寶。忽然豎起拳頭，應該快速回答。茫然尋找，難以逃脫背觸，你必須到達。 六、真凈（真凈克文禪師，？-1125）：貶低各方的真凈老，頭頂的眼睛端正，形體枯槁。一點深深的秘密難以造作，本來就巧妙。光明照耀，機鋒銳利。 七、

【English Translation】 English version: Don't speak recklessly. The fur stands on end, it's bitterly cold. You only know the plums are ripe, but you don't feel the sourness in your nose. He once praised the saying 'A dog has no Buddha-nature,' saying, 'Old Master Zhao Zhou has no face.' Words that contradict the sect cause gods and ghosts to wail. Previously, Great Master Dahui posted a notice in the Buddha Hall, forbidding leaning on the railing. Since Jian violated the prohibition, he was reprimanded and soon died, not yet thirty years old, and his friends were all saddened and mourned.

Li Peng Shanglao, a recluse of Haihun, who called himself the Husbandman of Rishe Garden, studied Chan Buddhism at Baofeng Zhantang. Whenever he encountered gentle mountains and slow-flowing waters, he would invite Great Master Dahui to share the joy of Chan. Therefore, he once said: 'The Husbandman of Rishe Garden and Upasaka Gao sailed together in a small boat, going upstream along the Xiu River, visiting the various wild temples of Tanfu Port. Upasaka Gao struck the oar and sang a fisherman's song, the sound clear and melodious, making people's minds feel empty.' So he said to the Husbandman: 'Please compose a song for me praising the Venerable Elder Fisherman.' Starting from Fenyang, he playfully composed ten songs, gave them to Upasaka Gao, and finished them in laughter, so he didn't revise them. 1. Fenyang (Chan Master Fenyang Shanzhao, 947-1024): The direct descendant of Nanyuan (Chan Master Nanyuan Huiyong) is this person, the lion of Xihe sits at the door. Fanning with a silk fan, coolness comes at hand. Do you know? If you are beaten with a stick for no reason, don't seek the root cause. 2. Ciming (Chan Master Ciming Chuyuan, 986-1039): Grasping the myriad differences, all can be illuminated, this Han of Shishuang (Chan Master Shishuang Chuyuan) is difficult to imprison. Water flows from a high source, repaying the Buddha. Li Leng Luo, Mount Sumeru (the sacred mountain in Buddhism) dances, and the void echoes. 3. Yunfeng (Yunfeng Wenyue): The solitary and unyielding Yunfeng doesn't care, he once fished on the Dayu Beach. Has the Dharma ever worried about rotting? The barrel hoop bursts, sweat pours out, laughing heartily. 4. Lao Nan (Chan Master Huanglong Huinan, 1002-1069): The Huanglong (Chan Master Huanglong Huinan) of ten thousand ages is truly vigorous, newly discerning the old woman of Mount Tai. The Buddha's hand and the donkey's hoof are not understood by people, there is no key. The Hu people's tune is extraordinary. 5. Huitang (Chan Master Huitang Zuxin, 1025-1100): The Chan River of Baojue is vast and boundless, monks from the Five Lakes come to seek treasure. Suddenly raising a fist, one should answer quickly. Searching blankly, it is difficult to escape being touched on the back, you must arrive. 6. Zhenjing (Chan Master Zhenjing Kewen, ?-1125): Zhenjing Lao, who belittles all directions, has correct eyes on the top of his head, and a withered form. A little deep secret is difficult to create, it is originally wonderful. The light shines brightly, the machine is sharp. 7.

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潛庵曰。積翠十年丹鳳穴。當時親得黃龍缽。掣電之機難把撮。真奇絕。分明水底天邊月。八．死心曰。罵佛罵人新孟八。是非窟里和身拶。不惜眉毛言便發。門庭滑。紅爐大鞴能生殺。九．靈源曰。絕唱靈源求和寡。失牛尋得西家馬。顧陸筆端難擬畫。千林謝。吟風擺雪真蕭灑。十．湛堂曰。選佛堂中川藞苴。衲僧鼻孔頭垂下。獨秀握來無一把。杖頭掛。從教四海禪徒訝。

丞相張公天覺。眼明機峻。慧辯難敵。宣和二年春。大慧老師再訪之於荊南。一日。公問。佛具正遍知。亦有漏網處。師曰。何謂也。公曰。吾儒尚云。西方有大聖人。不治而不亂。不言而自化。然堯．舜．禹．湯皆聖人也。佛竟不言之。何耶。師曰。堯．舜．禹．湯。比梵王．帝釋有優劣否。公曰。堯．舜．禹．湯。豈可比梵王．帝釋哉。師曰。佛以梵．釋為凡夫。余可知矣。公曰。何以知之。師曰。吾教備言。佛出則梵王前引。帝釋后隨。公乃擊節以為高論。后紹興九年秋。尹侍講訪師于徑山。夜話及此。尹亦首肯再三。

大慧老師先住徑山日。遣謙首座往零陵問訊張魏公。是時竹原庵主宗元者。與謙有維桑契分。元于道先有所證。謙因慨然謂元曰。一生參禪見知識。不得了當。而今只管奔波。如何則是。元笑而語之曰。不可路

【現代漢語翻譯】 現代漢語譯本： 潛庵說：『積翠庵住了十年，就像丹鳳築巢一樣。當時我親自得到了黃龍慧南禪師的衣缽。這電光石火的機鋒難以把握。真是奇絕！分明就像水底的天，邊上的月亮。』 死心悟新說：『罵佛罵人，新來的孟八。在是非窩裡全身投入。不惜眉毛，有話就說。門庭很滑。紅爐大風箱能生也能殺。』 靈源惟清說：『絕妙的唱和，靈源禪師求和的人很少。丟了牛卻找到了西家的馬。顧愷之、陸探微的筆端難以描畫。千林都感謝。吟風擺雪，真是瀟灑。』 湛堂說：『選佛場中，川藞苴（比喻無用之物）。眾僧的鼻孔都低垂著。獨秀禪師的才華，我一把也握不住。掛在拄杖頭上。任憑四海的禪徒驚訝。』

丞相張公天覺，眼光敏銳，機智過人，慧辯無礙。宣和二年（1120年）春天，大慧宗杲禪師再次在荊南拜訪他。一天，張公問道：『佛具有正遍知，也有遺漏的地方嗎？』大慧禪師說：『您指的是什麼？』張公說：『我們儒家還說，西方有大聖人，不用治理就能太平，不用說話就能自行教化。然而堯、舜、禹、湯都是聖人啊。佛卻不談論他們，為什麼呢？』大慧禪師說：『堯、舜、禹、湯，和梵天、帝釋相比，有優劣嗎？』張公說：『堯、舜、禹、湯，怎麼能和梵天、帝釋相比呢？』大慧禪師說：『佛把梵天、帝釋看作凡夫，其餘的就可以知道了。』張公說：『怎麼知道的？』大慧禪師說：『我的教義里詳細地說，佛出現的時候，梵天在前面引導，帝釋在後面跟隨。』張公聽了，拍手稱讚這是高論。後來紹興九年（1139年）秋天，尹侍講在徑山拜訪大慧禪師，晚上談話時談到這件事，尹侍講也連連點頭稱是。

大慧宗杲禪師先前住在徑山的時候，派遣謙首座前往零陵問候張魏公。當時竹原庵的庵主宗元，和謙首座有維桑的交情。宗元在道上先有所證悟。謙首座因此感慨地對宗元說：『一生參禪拜見知識，卻不能明瞭。現在只管奔波，怎麼樣才好呢？』宗元笑著對他說：『不可…'

【English Translation】 English version: Qian'an said: 'Living in Jicui Hermitage for ten years is like the phoenix nesting. At that time, I personally received the bowl of Huanglong (Huanglong Huinan, a Chan master). The lightning-like opportunity is difficult to grasp. It's truly amazing! It's clearly like the sky at the bottom of the water, the moon at the edge of the sky.' Sixin Wuxin said: 'Cursing the Buddha, cursing people, the newly arrived Meng Ba. Throwing yourself into the pit of right and wrong. Not caring about eyebrows, speaking out whatever you want. The gate is slippery. The red furnace and bellows can create and kill.' Lingyuan Weiqing said: 'An exquisite harmony, few seek harmony with Lingyuan Chan master. Losing the ox but finding the horse of the western family. It's difficult for the brushstrokes of Gu Kaizhi and Lu Tanwei to depict. The thousand forests are grateful. Humming in the wind and swaying in the snow, truly unrestrained.' Zhan Tang said: 'In the Buddha selection hall, a pile of Chuan La Ju (a metaphor for useless things). The nostrils of the monks are all drooping. I can't grasp a single bit of Duxiu Chan master's talent. Hanging it on the top of the staff. Let the Chan followers of the four seas be amazed.'

Prime Minister Zhang Gong Tianjue was sharp-eyed, quick-witted, and had unparalleled eloquence. In the spring of the second year of Xuanhe (1120 AD), Chan Master Dahui Zonggao visited him again in Jingnan. One day, Lord Zhang asked: 'The Buddha has perfect and complete knowledge, are there also omissions?' Chan Master Dahui said: 'What do you mean?' Lord Zhang said: 'Our Confucianists also say that there are great sages in the West who can achieve peace without governing and self-transformation without speaking. However, Yao, Shun, Yu, and Tang are all sages. Why doesn't the Buddha talk about them?' Chan Master Dahui said: 'Are Yao, Shun, Yu, and Tang superior or inferior compared to Brahma and Indra?' Lord Zhang said: 'How can Yao, Shun, Yu, and Tang be compared to Brahma and Indra?' Chan Master Dahui said: 'The Buddha considers Brahma and Indra as ordinary people, the rest can be known.' Lord Zhang said: 'How do you know?' Chan Master Dahui said: 'My teachings say in detail that when the Buddha appears, Brahma leads the way in front, and Indra follows behind.' Lord Zhang clapped his hands and praised this as a high-level argument. Later, in the autumn of the ninth year of Shaoxing (1139 AD), Attendant Yin visited Chan Master Dahui at Jingshan. During the evening conversation, this matter was mentioned, and Attendant Yin nodded in agreement again and again.

When Chan Master Dahui Zonggao was previously living in Jingshan, he sent Chief Seat Qian to Lingling to greet Zhang Weigong. At that time, Zongyuan, the abbot of Zhuyuan Hermitage, had a close relationship with Chief Seat Qian. Zongyuan had already attained some enlightenment on the path. Chief Seat Qian therefore said with emotion to Zongyuan: 'I have visited teachers and seen knowledge throughout my life of Chan practice, but I have not been able to understand clearly. Now I am just running around, what should I do?' Zongyuan smiled and said to him: 'You must not...'

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上行便參禪不得也。你但平日參得底．悟得底及長靈．圓悟．佛日三老為你說底。都不須理會。我今偕行途中。可替底都替你了。其替不得有五件事。你自管取。謙曰。何謂五事。元曰。著衣．吃飯．屙屎．送尿．駝個死屍路上行。謙未逮半途。忽有契悟。元賀曰。今日且喜大事了當。我已見清河公竟。兄當獨往。宗元從此歸鄉矣。魏公嘗為謙識其悟。為名庵曰自信而記之。略曰。余氐湖湘。佛日又使謙來。發武林。越衡陽。崎嶇三千餘里。曾不憚煩。中途緣契。悟徹真理。一見神色怡然。若礙膺之疾已除者。仍以筆誥寄元曰。余謫居零陵。徑山佛日禪師遣謙師上人來問動止。僧宗元因佛日室中舉竹篦話。心地先有發明處。毅然與謙偕來。既至。撫信問。謙亦因緣契會。放下從前參學窠窟。元喜曰。我已見清河公矣。徑歸東陽。為眾辦眾事。余嘉其行止近道。書此寄元。因勉以護持云。紹興戊午四月二十三日。紫巖居士張浚德遠書及謙回。大慧逆自半山望見。便曰。這漢和骨都換了。謙后歸建陽。結茅于仙洲山。聞其風者。悅而歸之。如曾侍郎天游．呂舍人居仁．劉寶學彥修。朱提刑元晦以書牘問道。時至山中。有答元晦。其略曰。十二時中。有事時隨事應變。無事時便回頭。向這一念子上提撕。狗子還有佛性也無。

趙州云。無。將這話頭只管提撕。不要思量。不要穿鑿。不要生知見。不要強承當。如閤眼趒黃河。莫問趒得過趒不過。盡十二分氣力打一趒。若真個趒得這一趒。便百了千當也。若趒未過。但管趒。莫論得失。莫顧危亡。勇猛向前。更休擬議。若遲疑動念。便沒交涉也。謙有出山相贊曰。蘆膝鵲巢成底事。蓬頭垢面出山來。若言悟道今成佛。當甚街頭破草鞋。又頌即心是佛曰。誰家飯。掛空梁。指與小兒令看。解開見。是灰囊。當下命根便斷。又衡陽道中示同行曰。月照天心古館明。衡陽春色為誰青。不知雪擁鰲山後。慶快平生有幾人。大慧先住徑山語要。乃謙有衡陽編次。謙嘗從劉寶學所請。出世建之開善。

南海僧守端。字介然。為人高簡。持律嚴甚。于書史無不博究。商搉古今。動有典據。叢林目為端故事。亦喜工詩。務以雅實。其題石盆庵曰。庵額初頒掛樹頭。樹摧庵朽幾經修。石盆不減數升水。野菜時添一筋油。童子面承天子問。老師心與祖師儔。我來蹭蹬思高躅。萬壑云橫楚甸秋。嘗棲養于佛手巖。洪諫議是時監太平觀。施以米。有疏曰。太平散吏洪芻。謹月舍俸米入佛手巖供介然禪師。惟佛手巖不二之臺。真廬山間第一之境。自因公之既往。何作者之無聞。恭惟禪師杖錫來儀。解包戾止。影不

出山久矣。脅不至席有焉。居士聞風而悅之。俗子望崖而退耳。室有生塵之甑。爨無慾清之人。初無半菽之糧。孰置五斗之飯。芻今者食供日中之一。月輸斗米之三。厥數雖減于淵明。但索猶賢于方朔。定有諸天之辦供。豈無野鹿之銜花。折腳鐺中。拾枯松而煮瀑布。掉頭吟處。破明月而抹清風。丈室雖受於一床。繞腹豈須於三篾。蓋自是臺無饋也。孰謂繼粟之徒歟。旋予授子之粲兮。請嗣緇衣之好耳。巖在廬山之北。李氏有國日行因師居焉。

蘇州辯禪師。初參穹窿圓公。有所省發。既入京。與天寧圓悟法席。愈臻奧閫。因大慧老師頌船子接夾山話曰。驀口一橈除作解。從茲夾嶺氣沖天。離鉤三寸無訊息。獨向滄溟泛鐵船。辯屬其韻曰。合頭著語酬船子。恰似堀地覓青天。直饒楫下通明徹。也是華亭破漏船。辯之為人疏放。叢林目為辯粗。嘗有四威儀頌曰。山中行。穿林野鳥亂縱橫。往往山僧殺心重。猿猱驚得墮深坑。山中住。密室儼然念無數。可憐窮鬼出家兒。覓得鹽來又無醋。山中坐。疊足跏趺似推磨。草鞋踏破幾千雙。惹得通身都是過。山中臥榾䂐。枕頭豁然破。突出金剛正眼睛。宇宙知音無一個。其後出世。未嘗開堂而終。

大覺禪師以治平三年上表辭　英廟。乞歸山。曰。臣聞大道無為。萬

【現代漢語翻譯】 現代漢語譯本： 我出山已經很久了。有時忙得連坐下休息的時間都沒有。有德之士聽聞我的情況而感到高興，平庸之輩則望而卻步。屋裡積滿灰塵的鍋，沒有想要打掃乾淨的人。最初連半菽（豆類）的糧食都沒有，誰來提供五斗米飯呢？如今我每天的食物只夠一頓午飯，每月供應三斗米。數量雖然比陶淵明少，但索取總比東方朔好。我相信會有諸天神靈來供養，難道沒有野鹿銜來鮮花嗎？在缺了一條腿的鍋里，撿拾枯松枝來煮水。在搖頭吟誦的地方，打破明月，抹去清風。丈室雖然只有一張床的大小，但圍繞腹部難道需要三根竹篾嗎？大概是因為我這裡沒有饋贈，誰會認為我是追隨糧食的人呢？現在我把飯菜分給你，請你繼承僧人的美好品德吧。巖石在廬山的北面，李氏（唐朝）有天下的時候，行因禪師住在這裡。

蘇州辯禪師，最初參訪穹窿山的圓公禪師，有所領悟。後來到了京城，在天寧寺圓悟禪師的座下，更加精進。因為大慧禪師頌揚船子德誠接引夾山善會的公案說：『一篙子下去就除了解說，從此夾山的氣勢衝上天空。離開魚鉤三寸遠就沒有訊息，獨自向著滄溟泛著鐵船。』辯禪師和韻說：『針鋒相對地回答船子，恰似在掘地尋找青天。縱然船槳下通透明徹，也是華亭那艘破漏的船。』辯禪師為人疏放不羈，叢林中人認為他粗魯。他曾經作過四威儀頌：『山中行走，穿過樹林野鳥亂飛。往往山僧殺心很重，嚇得猿猴墜入深坑。山中居住，密室裡儼然唸誦無數。可憐窮鬼出家的僧人，找到了鹽卻沒有醋。山中坐禪，疊足跏趺好像在推磨。草鞋踏破了幾千雙，惹得渾身都是過錯。山中睡覺，枕頭豁然破裂。突出金剛的正眼，宇宙間沒有一個知音。』此後他出任住持，卻未曾開堂說法就去世了。

大覺禪師在治平三年（1066年）上表給英宗皇帝，請求告老還鄉，說：『臣聽說大道是無為的，萬

【English Translation】 English version: I have been out of the mountains for a long time. There are times when I am so busy that I don't even have time to sit down and rest. Virtuous people are pleased to hear of my situation, while mediocre people shrink back. The pot in the room is covered with dust, and there is no one who wants to clean it. Initially, there wasn't even half a shu (a type of bean) of grain, who would provide five dou of rice? Now, my daily food is only enough for one meal at noon, and I am supplied with three dou of rice per month. Although the amount is less than that of Tao Yuanming, it is still better to ask for it than to be like Dongfang Shuo. I believe that there will be gods providing offerings, and wouldn't there be wild deer bringing flowers in their mouths? In a pot with a broken leg, I gather dry pine branches to boil water. In the place where I shake my head and chant, I break the bright moon and wipe away the clear wind. Although the room is only the size of a bed, do I need three bamboo strips around my belly? Probably because there are no gifts here, who would think of me as someone who follows after food? Now I share my food with you, please inherit the good virtues of a monk. The rock is north of Mount Lu, and when the Li family (Tang Dynasty) ruled the country, Zen Master Xingyin lived here.

Zen Master Bian of Suzhou initially visited Zen Master Yuangong of Qionglong Mountain and had some understanding. Later, he went to the capital and, under Zen Master Yuanwu of Tianning Temple, became even more diligent. Because Zen Master Dahui praised the story of Boatman De Cheng receiving Jiashan Shanhui, saying: 'One stroke of the pole removes explanations, from then on, Jiashan's momentum soared into the sky. Three inches away from the hook, there is no news, alone towards the vast sea, he sails an iron boat.' Zen Master Bian responded in rhyme, saying: 'Answering Boatman head-on, it's like digging the ground to find the blue sky. Even if the oar is clear and transparent, it is still the leaky boat of Huating.' Zen Master Bian was uninhibited, and people in the monastic community considered him to be crude. He once composed a song of the Four Dignities: 'Walking in the mountains, passing through the forest, wild birds fly in disarray. Often mountain monks have heavy murderous intentions, scaring monkeys into deep pits. Living in the mountains, countless recitations in the secret room. Pitiful poor monks who have left home, find salt but have no vinegar. Sitting in the mountains, sitting cross-legged like grinding. Straw sandals worn through thousands of pairs, causing the whole body to be faults. Sleeping in the mountains, the pillow suddenly breaks. The diamond's true eye protrudes, and there is not a single confidant in the universe.' Later, he became an abbot, but he died without ever giving a Dharma talk.

Zen Master Dajue submitted a memorial to Emperor Yingzong in the third year of Zhiping (1066), requesting to retire to the mountains, saying: 'I have heard that the Great Dao is non-action, and all

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物備求其應。聖人在宥。百姓各遂其生。矧當熙洽之辰。得豫便安之理。仰蘄俞允。俯集凌兢。臣懷璉(中謝)伏念。臣爰自頃年誤知先帝。忝紹隆于祖席。尤沾被于宸庥。久歷歲華。未忘山藪。屢嘗引退。靡獲報音。膺陛下纂服之秋。屬海內向風之旦。愿宣佛事。上答堯仁。奈以暮齡益衰。夙疾增劇。昨捐眾務。權止寺居。伏蒙皇帝陛下特遣使華送回本院。仍傳聖諭。且駐神京。自惟無用之軀。實出非常之遇。是天地有再生之德。而草萊謝重茂之心。伏望聖慈。垂雨露之恩。均日月之照。俯從人慾。下狥愚衷。庶令朽鈍之姿。得遂林泉之志。然而微蟲得計。誠無易水之情。疲馬增鳴。但起戀軒之思。誓勤焚誦。式報產生。將遠宸庭。無任瞻天。望聖激切屏營之至。謹奉表奏辭以聞。大覺既渡江。少留金山而氐西湖。四明郡守以育王虛席迎致。是時奉化九峰韶公作緇素勸請疏曰。鄮嶺特秀。佛祠頗嚴。煙雲蔽虧。金碧煥爛。勝絕若此。宜待乎誰。不然皓月流空。遇暗即破。至人應世。隨方即居。豈以小奇汩彼大度。欽惟禪師道協主上。名落天下。倫輩顯赫。何莫由斯。當念東南以來。吾宗頹圮。縱有扶救之者。如操朽索。御彼奔輪。漸使異徒坐觀傾覆。禪師聞此。當如之何。良謂道高位崇。理不可免。瀝誠露膽。言不

【現代漢語翻譯】 現代漢語譯本： 備好物品以應需求。聖人寬容待人。老百姓各自順遂地生活。何況正當天下太平的時代，能夠預先得到便利安定的道理。仰望祈求皇上的允許，俯首聚集小心謹慎。臣懷璉（中謝）恭敬地想到，我自從早年有幸被先帝賞識，忝列祖席，尤其受到皇上的恩澤。長久經歷歲月，未曾忘記山林生活。屢次嘗試引退，沒有得到迴應。如今趕上陛下繼承皇位的時節，正值天下歸心的時候，我願意宣揚佛法，上報堯帝一樣的仁德。無奈年老體衰，舊病加重。昨天辭去各種事務，暫時居住在寺廟。承蒙皇帝陛下特地派遣使者護送我回到本寺，還傳達聖旨，讓我暫住京都。我自認為是個無用之人，實在得到非常優厚的待遇。這真是天地有再生的恩德，而我這株草木也感謝皇上再次給予茂盛的機會。希望皇上慈悲，普降雨露的恩澤，均等地照耀像日月一樣，俯順人情，遷就我的愚笨想法。或許能讓這朽木般的身體，得以實現歸隱山林的願望。然而像小蟲一樣打著自己的算盤，實在沒有荊軻刺秦的悲壯之情，像疲憊的馬一樣發出嘶鳴，只是引起對華麗車子的依戀之情。我發誓勤奮地焚香誦經，以此報答皇上的恩德。即將遠離皇宮，心中無限瞻仰，希望聖上的心情非常激動，小心謹慎到了極點。謹呈上表章，陳述我的辭意，以稟告皇上。

大覺禪師已經渡過長江，暫時停留在金山寺，然後前往西湖。四明郡的郡守因為育王寺住持的位子空缺，迎接他前去。當時奉化九峰的韶公寫了一篇勸請疏，對僧人和百姓說：『鄮山特別秀麗，佛寺非常莊嚴。煙雲遮蔽，金碧輝煌。勝景如此，應該等待誰呢？不然就像皓月當空，遇到黑暗就會被遮蔽。得道之人應世，隨處安居。難道因為一點小小的奇特之處，就擾亂了他的大度嗎？』恭敬地認為禪師的道行與皇上相合，名聲傳遍天下。同輩之人顯赫，沒有誰不是通過他。應當想到東南一帶以來，我們宗派衰敗。縱然有扶持拯救的人，也像用腐爛的繩索，駕馭奔馳的車輪。漸漸地讓其他宗派的人坐視我們傾覆。禪師聽到這些，應當怎麼辦呢？確實是道行高深，地位尊崇，道理上不能推辭。竭誠相告，坦誠相待，言語懇切。

【English Translation】 English version: Prepare goods to meet the needs. The sage is tolerant. The people live their lives smoothly. Moreover, when the world is peaceful, we can foresee the convenience and stability. Looking up and begging for the emperor's permission, bowing and gathering cautiously. Your subject Huai Lian (in the middle of thanks) respectfully thinks that since I was fortunate enough to be appreciated by the late emperor in my early years, I have been honored to be in the ancestral seat, and especially received the emperor's grace. Having experienced the years for a long time, I have not forgotten the life of the mountains and forests. I have tried to retire many times, but have not received a response. Now, when your Majesty inherits the throne, it is the time when the world is returning to its heart. I am willing to promote Buddhism and repay the benevolence of Emperor Yao. Helplessly, I am old and weak, and my old illness has worsened. Yesterday, I resigned from various affairs and temporarily lived in the temple. I am grateful to His Majesty the Emperor for sending an envoy to escort me back to this temple, and also conveyed the imperial decree, asking me to stay in Kyoto temporarily. I consider myself a useless person, and I have received very generous treatment. This is really the grace of rebirth from heaven and earth, and I, a weed, also thank the emperor for giving me the opportunity to flourish again. I hope that the emperor will be merciful, bestow the grace of rain and dew, and shine equally like the sun and the moon, condescending to human feelings and accommodating my foolish thoughts. Perhaps this decaying body can realize its wish to return to the mountains and forests. However, like a small insect making its own plans, there is really no tragic feeling of Jing Ke assassinating Qin, like a tired horse neighing, only arousing the attachment to the gorgeous carriage. I vow to diligently burn incense and recite scriptures to repay the emperor's grace. I am about to leave the palace, and my heart is full of admiration. I hope that the Holy Spirit's mood is very excited, and I am extremely cautious. I respectfully present a memorial to state my resignation, in order to report to the emperor.

The Great Enlightenment Zen Master has crossed the Yangtze River, temporarily stayed at Jinshan Temple, and then went to West Lake. The prefect of Siming Prefecture welcomed him to go because the abbot's seat of Yuwang Temple was vacant. At that time, Shao Gong of Jiufeng in Fenghua wrote a letter of persuasion, saying to the monks and people: 'Mount Mao is particularly beautiful, and the Buddhist temple is very solemn. The smoke and clouds are obscured, and the gold and jade are brilliant. The scenery is so beautiful, who should we wait for? Otherwise, like the bright moon in the sky, it will be obscured when it encounters darkness. The enlightened person should live in the world and live everywhere. Could it be that because of a little peculiarity, it will disturb his generosity?' Respectfully believe that the Zen master's Taoism is in harmony with the emperor, and his reputation has spread all over the world. The peers are prominent, and no one has not passed through him. It should be thought that since the southeast, our sect has declined. Even if there are people who support and save, it is like using rotten ropes to drive a galloping wheel. Gradually let people from other sects sit and watch us collapse. What should the Zen master do when he hears these things? It is true that the Taoism is profound and the status is respected, and it is impossible to refuse in principle. Tell each other sincerely, treat each other frankly, and speak earnestly.

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敢文。眾等但加歸投。遐聽其足音耳。大覺閱罷。憫其詳切。欣然允從。自是叢林靡不謂大覺為九峰一疏而來。究其所自。豈不然耶。

佛印禪師平居與東坡昆仲過從。必以詩頌為禪悅之樂。住金山時。蘇黃門子由欲謁之。而先寄以頌曰。粗砂施佛佛欣受。怪石供僧僧不嫌。空手遠來還要否。更無一物可增添。佛印即酬以偈云。空手持來放下難。三賢十聖聚頭看。此般供養能歆享。木馬泥牛亦喜歡。然黃門．佛印以斯道為際見之歡。視老杜贊公來往。風流則有間矣。

雪堂行禪師。稟性和易。不倦隨機開導。住括蒼乾明時。有僧問曰。宗門中事。望師直指。對曰。門前石塔子。僧不契。久而復請益。因以偈示之曰。門前石塔子。八白仍九紫。方位已分明。莫被巡官使。尋有優婆塞問曰。一切事臨身。處置不下時如何。行曰。此不能轉物。正是我家禪和子用工夫處。豈不見觀音經云。咒咀諸毒藥。所欲害身者。念彼觀音力。還著于本人。只這本人兩字。極是難會。若非透向上關棙者不識。所以法眼和尚頌曰。咒咀毒藥。形身之逆。眼耳若通。本人何適。

云峰悅禪師為芝禪師充維那于豫章翠巖。時命蜀僧繪達磨祖師像龕于堂司。歲月既久。塵蒙蛛絲。有贛上比丘慧空出力妝治之。由是神明還舊觀。生

【現代漢語翻譯】 請允許我提問。我們大家都一心歸順，希望能聽到您的教誨。大覺禪師讀完來信，深感其懇切，欣然答應。從此，叢林中沒有不說大覺禪師是因九峰禪師的推薦而來的。探究其緣由，難道不是這樣嗎？

佛印禪師平時與蘇軾、蘇轍兄弟交往，總是以詩歌唱頌作為禪悅的樂趣。住在金山寺時，蘇轍想要拜訪他，先寄了一首頌詩說：『粗糙的沙子用來施佛，佛也高興接受；怪異的石頭用來供僧，僧人也不嫌棄。空手遠道而來，還需要什麼嗎？已經沒有什麼可以增添了。』佛印禪師隨即用偈語回覆說：『空手而來，放下卻很難。三賢十聖聚在一起觀看。這樣的供養能夠欣然接受，木馬泥牛也喜歡。』然而，蘇轍和佛印禪師以這種方式作為彼此相見的樂趣，與杜甫讚揚贊寧和尚的交往相比，風流韻致還是有所不及。

雪堂行禪師，秉性溫和，不厭倦地隨機開導。住在括蒼乾明寺時，有僧人問道：『宗門中的事，希望禪師直接指點。』行禪師回答說：『門前的石塔子。』僧人不領會。過了很久又來請教，行禪師就用偈語開示他說：『門前的石塔子，八白星和九紫星仍然在那裡。方位已經分明，不要被巡官所迷惑。』不久，有優婆塞問道：『一切事情臨到身上，不知如何處置時該怎麼辦？』行禪師說：『這不能轉移事物，正是我們禪和子用功的地方。』難道沒見《觀音經》上說：『咒詛和各種毒藥，想要加害於自身的人，唸誦觀音菩薩的力量，反而會回到那個人自身。』僅僅這『本人』兩個字，極其難以領會。如果不是透徹向上關捩的人不會明白。所以法眼禪師用頌語說：『咒詛毒藥，加於形身之逆境，眼耳如果通達，本人又會到哪裡去呢？』

云峰悅禪師在豫章翠巖寺為芝禪師擔任維那（寺院中負責僧眾事務的僧人）。當時命蜀地僧人在堂司繪製達磨祖師（Bodhidharma，印度禪宗始祖）的畫像，安放在佛龕中。時間久了，塵土矇蔽，蛛網遍佈。有贛上的比丘慧空出資修飾，因此達磨祖師的神采恢復了舊觀，生

【English Translation】 May I dare to ask. We all wholeheartedly submit, hoping to hear your teachings. Great Master Jue (Da Jue) finished reading the letter, deeply moved by its sincerity, and happily agreed. From then on, no one in the monastery did not say that Great Master Jue came because of the recommendation of Master Jiufeng (Jiu Feng). Investigating its origin, isn't it so?

Chan Master Foyin (Fo Yin) usually associated with the Su Shi and Su Zhe brothers, always taking poetry and hymns as the joy of Chan meditation. When living in Jinshan Temple (Jinshan Temple), Su Zhe wanted to visit him and first sent a hymn saying: 'Rough sand is used to offer to the Buddha, and the Buddha is happy to accept; strange stones are used to offer to the monks, and the monks do not dislike it. Coming from afar empty-handed, what else is needed? There is nothing more to add.' Chan Master Foyin immediately replied with a verse saying: 'Coming empty-handed, it is difficult to put down. The three sages and ten saints gather to watch. Such offerings can be happily accepted, and wooden horses and clay cows also like it.' However, Su Zhe and Chan Master Foyin took this way as the joy of seeing each other, compared with Du Fu's praise of Monk Zan Ning, the romantic charm was still somewhat lacking.

Chan Master Xuetang Xing (Xue Tang Xing), with a gentle nature, tirelessly enlightened people according to their capacity. When living in Qianming Temple (Qian Ming Temple) in Kuocang, a monk asked: 'The affairs of the Zen school, I hope the master will directly point out.' Chan Master Xing replied: 'The stone pagoda in front of the door.' The monk did not understand. After a long time, he asked for instruction again, and Chan Master Xing enlightened him with a verse saying: 'The stone pagoda in front of the door, the eight white stars and nine purple stars are still there. The directions are already clear, do not be confused by the patrol officer.' Soon, a Upasaka (lay Buddhist practitioner) asked: 'When all things come upon me, what should I do when I don't know how to deal with them?' Chan Master Xing said: 'This cannot transfer things, it is precisely where our Chan monks work hard.' Haven't you seen the Guanyin Sutra (Guanyin Sutra) say: 'Curses and various poisons, those who want to harm themselves, reciting the power of Avalokitesvara (Avalokitesvara), will instead return to that person himself.' Just these two words 'himself' are extremely difficult to understand. If it is not someone who has thoroughly penetrated the upward hinge, they will not understand. Therefore, Chan Master Fayan (Fa Yan) said in a verse: 'Curses and poisons, adversity to the body, if the eyes and ears are clear, where will the self go?'

Chan Master Yunfeng Yue (Yun Feng Yue) served as the director of monastic affairs (Vina) for Chan Master Zhi (Zhi) at Cuiyan Temple (Cui Yan Temple) in Yuzhang. At that time, he ordered a monk from Sichuan to paint a portrait of Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism in India) in the hall and place it in a shrine. Over time, dust covered it and cobwebs were everywhere. The Bhikkhu (Buddhist monk) Huikong (Hui Kong) from Gan Shang contributed to repairing it, so the spirit of Bodhidharma was restored to its former appearance, and life

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氣凜然。紹興戊午。南城童藻之敏德嘗為贊曰。昔從西天。鼎來東土。為佛法心印未傳。面壁而坐九伏臘。一華既開。只履乃歸。道已洽道如廣廈。有梁有棟不傾厭。今睹遺像。龍章鳳姿離塵雜。巍巍堂堂。猶想無語踞禪榻。去古滋遠。異端橫流少檢狎。九原可作。吾欲起公主盟歃。徐樞密師川出知上饒。因焚黃次。經由翠巖。俾門生讀贊而不能句。遂自三複擊節其格之新也。

蘇黃門子由。元豐間左遷高安榷管之任。而於公餘必與諸山講道為樂。景福順禪師者。尤篤維桑世契。順有三偈寄公。故嘗和曰。融卻無窮事。都成一片心。此心仍不有。從古到如今。如今亦如忘。相逢笑一場。此間無首尾。尺寸不煩量。要識東坡老。堂堂古丈夫。近來知此事。也不讀文書。公將移績溪。以書別順曰。自來高安。唯有二三老僧相知。既又蒙公遠來相訪。方今南老門人。公為第一。因此又識南公遺風。為幸多矣。前日得告。當往績溪。旦暮成行。不獲面違。悵仰無窮。凝寒法候何如。更冀以道自重。順后住西山香城。其徒以公偈並書刊石。尚復存焉。

陳文惠公。閬中人。平居於釋氏留心。因遊山寺。恍然有得。而成偈曰。殿古寒爐空。流塵暗金碧。獨坐了無人。又得真訊息。景祐間拜相。尋出判鄭州。以太子太師

【現代漢語翻譯】 現代漢語譯本：氣宇軒昂。紹興戊午（1138年）。南城童藻之敏德曾經作贊說：『從前從西天，鼎盛來到東土。因為佛法心印沒有傳開，（菩提達摩）面壁而坐九年。一花開放，只穿一隻鞋就歸去了。道已經融洽，道如同廣廈，有梁有棟不會傾斜。如今看到遺像，龍章鳳姿，脫離塵世雜念。多麼高大莊嚴，還好像無語地坐在禪榻上。離古代越來越遠，異端邪說橫行，很少有人約束。即使到陰間，我也要起來與公主盟誓。』徐樞密師川出任上饒知府，因為焚燒祭文，經過翠巖，讓門生讀贊卻不能斷句，於是自己反覆誦讀，讚歎其文格之新穎。

蘇黃門子由，元豐年間（1078-1085年）被貶到高安擔任榷管的職務，但他在公務之餘必定與各山寺的僧人講道為樂。景福順禪師，尤其看重維桑的世代交情。順禪師有三首偈語寄給蘇子由，所以蘇子由也曾和詩說：『融化無窮的事情，都成為一片心。這顆心仍然不是實有，從古到如今。如今也像忘記一樣，相逢一笑。這裡沒有首尾，尺寸也不需要衡量。要認識東坡老，是堂堂正正的古丈夫。近來知道這件事，也不讀文書。』蘇子由將要調任績溪，寫信與順禪師告別說：『自從來到高安，只有二三位老僧與我相知。後來又蒙您遠道來訪。如今南老（寶峰克文禪師）的門人中，您是第一。因此又認識了南公的遺風，真是非常幸運。前些日子得到通知，將要前往績溪，早晚就要動身。不能當面告別，悵惘仰慕之情無窮無盡。嚴寒時節，法體安康如何？更希望您以道自重。』順禪師後來住在西山香城，他的弟子將蘇子由的偈語和書信刻在石碑上，至今還儲存著。

陳文惠公，閬中人，平時對佛家很留心。因為遊覽山寺，恍然有所領悟，於是寫成偈語說：『古老的殿宇，寒冷的爐子空空蕩蕩，流動的塵土遮蔽了金碧輝煌。獨自坐著，空無一人，又得到了真正的訊息。』景祐年間（1034-1038年）被任命為宰相，不久又出京擔任鄭州知州，並擔任太子太師。

【English Translation】 English version: His spirit was awe-inspiring. In the year Wu-wu of the Shaoxing reign (1138 AD). Tong Zao of Nancheng, known as Minde, once wrote a eulogy saying: 'In the past, from the Western Heaven, the tripod came to the Eastern Land. Because the mind-seal of the Buddha-dharma had not been transmitted, (Bodhidharma) sat facing the wall for nine winters and springs. Once a flower bloomed, he returned with only one shoe. The Dao has already merged, the Dao is like a vast mansion, with beams and pillars that will not collapse. Now, beholding the remaining image, the dragon-like patterns and phoenix-like posture are free from worldly impurities. How majestic and dignified, it is as if he is still sitting silently on the Zen couch. As the ancient times recede further, heterodoxies and heresies run rampant, and few people restrain them. Even if I were to go to the underworld, I would rise up and swear an oath with the princess.' Xu Shichuan, the Privy Councilor, was appointed as the Prefect of Shangrao. Because he was burning sacrificial texts, he passed by Cuiyan, and asked his disciples to read the eulogy, but they could not punctuate it. So he recited it repeatedly himself, praising the novelty of its style.

Su Ziyou, the Yellow Gate Scholar, was demoted to Gao'an during the Yuanfeng era (1078-1085 AD) to take charge of salt and liquor administration. However, in his spare time, he would always enjoy discussing the Dao with monks from various mountain temples. Zen Master Jingfu Shun especially valued the long-standing relationship between their families. Shun sent three verses to Su Ziyou, so Su Ziyou also composed a poem in response, saying: 'Melt away endless affairs, and all become one heart. This heart is still not substantial, from ancient times until now. Now it is also like forgetting, meeting and laughing together. Here there is no beginning or end, and the dimensions do not need to be measured. If you want to know the old man Dongpo, he is a dignified and upright ancient man. Lately, knowing this matter, he no longer reads documents.' Su Ziyou was about to be transferred to Jixi, and wrote a letter to bid farewell to Shun, saying: 'Since coming to Gao'an, only two or three old monks have known me. Later, I was honored by your visit from afar. Now, among the disciples of Old Nan (Zen Master Baofeng Kewen), you are the first. Therefore, I have also come to know the legacy of Master Nan, which is very fortunate. A few days ago, I received notice that I will be going to Jixi, and will be setting off sooner or later. I cannot bid farewell in person, and my feelings of longing and admiration are endless. How is your Dharma body in this cold season? I hope you will cherish yourself with the Dao.' Shun later resided in Xiangcheng on West Mountain, and his disciples had Su Ziyou's verses and letter engraved on a stone tablet, which still exists today.

Chen Wenhui, a native of Langzhong, usually paid close attention to Buddhism. Because he visited a mountain temple, he suddenly had an epiphany, and so he wrote a verse saying: 'The ancient hall, the cold stove is empty, the flowing dust obscures the golden splendor. Sitting alone, there is no one, and I have obtained the true message.' During the Jingyou era (1034-1038 AD), he was appointed as Prime Minister, and soon after he was sent out of the capital to serve as the Prefect of Zhengzhou, and also served as the Grand Tutor of the Crown Prince.

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致仕。居於鄭圃。閱四寒暑而薨。臨終。自志其墓曰。有宋穎川先生堯佐。字希元。號知餘子。年八十二不為夭。官一品不為賤。卿相納祿不為辱。三者粗可歸息于父母棲神之域矣。吁。公于幻妄境中了無遺恨。其自謂又得真訊息。固可與知者道歟。

湖州報本元禪師。其見於林間錄。謂開法吳江聖壽。投黃龍法嗣書。南公視其名曰。吾偶忘此僧。書未欲開。可以親至。元遂輟住持事。即日腰包而來。然南公書尺集有答元曰。手書達吳江聖壽長老。前年永上人自二浙迎金像回。得書一封。因念汝離黃檗十有餘年。一錫飄然。孤蹤不定。雖知白而守黑。奈果熟而自香。緣在吳江。應時而出。宜遵聖賢規範。如說而行。勿效庸鄙之流。唐言自恣。凡百住持。必須慎護。此不盡書也。今觀其委曲如是。豈偶忘其名耶。元嘗有三頌示學者曰。你問西來意。傍人意已彰。病嫌春冷淡。老見事尋常。睡里游三界。惺來夢一場。言應言不及。得坐細思量。你問西來意。餘生在廣南。官人須漢語。百姓只鄉談。九夏須紈扇。三冬厭绤衫。曹溪門大啟。應不阻人蔘。你問西來意。同聲了了知。博聞非智慧。寡學豈愚癡。拾得能燒火。寒山解作詩。咄哉顛蹶漢。誰唱羅囉哩。

中際可遵禪師。號野軒。早於江湖以詩頌暴所長。

【現代漢語翻譯】 現代漢語譯本 致仕（辭官）。居住在鄭圃。過了四年去世。臨終時，自己為墓碑撰寫墓誌銘說：『有宋朝的穎川先生堯佐（1001年-1083年），字希元，號知餘子。享年八十二歲不算短命，官至一品不算卑賤，做過卿相接受俸祿不算恥辱。這三點大概可以讓我安息在父母安葬的地方了。』唉！先生在虛幻不實的境界中沒有留下任何遺憾，他自認為又得到了真正的訊息，這確實可以和懂得的人談論啊。

湖州報本元禪師，他的事蹟見於《林間錄》。據說他最初在吳江聖壽寺開壇講法，給黃龍慧南禪師的法嗣寫信。慧南禪師看了他的名字說：『我偶然忘記了這個僧人，信暫時不打開，可以讓他親自來。』元禪師於是停止了住持的事務，當天就帶著行囊來了。然而，慧南禪師的書信集中有給元禪師的回信說：『手書送達吳江聖壽寺長老。前年永上人從兩浙迎回金像，得到一封信。因此想起你離開黃檗山已經十多年了，一根錫杖飄然不定，孤身一人。雖然知道守白，但能守黑，好比果實成熟自然會香。因緣在吳江，應時而出。應該遵守聖賢的規範，按照所說的去做，不要效仿庸俗之輩，胡言亂語。凡是住持寺廟，必須謹慎守護。』這裡沒有完全寫盡。現在看來他如此委婉，難道是偶然忘記了他的名字嗎？元禪師曾經有三首偈頌給學人看：『你問什麼是西來意（禪宗用語，指達摩祖師從西天來到東土傳法的真意），旁邊的人的意思已經很明顯了。生病的人嫌春天寒冷，年老的人覺得事情很平常。睡夢中游歷三界，醒來只是一場夢。該說的話說了，不該說的話沒說，有空坐下來仔細思量。』『你問什麼是西來意，我餘生在廣南。官員需要說漢語，百姓只說鄉音。盛夏需要紈扇，寒冬討厭粗布衣衫。曹溪（六祖慧能弘法之地）的大門敞開，不應該阻止人蔘禪。』『你問什麼是西來意，大家同聲相應，清清楚楚地知道。博聞不一定是智慧，寡學也不一定是愚癡。拾得（唐代高僧，寒山子的好友）能夠燒火，寒山（唐代高僧，隱居天臺山寒巖）能夠作詩。咄！這個顛倒的傢伙，是誰在唱羅囉哩（梵語，咒語）？』

中際可遵禪師，號野軒，早年在江湖上以詩歌頌揚自己的長處。

【English Translation】 English version He retired from office and resided in Zhengpu. He passed away after four years. On his deathbed, he wrote his own epitaph, saying: 'There was a Mr. Yaozu (1001-1083) of Yingchuan (潁川) in the Song Dynasty (960-1279), styled Xiyuan (希元), with the alias Zhi Yuzi (知餘子). Living to the age of eighty-two is not premature, holding a first-rank official position is not lowly, and receiving emoluments as a high-ranking official is not disgraceful. These three things are enough for me to rest in the land where my parents' spirits reside.' Alas! The gentleman had no regrets in the illusory realm, and he believed he had obtained true news, which can indeed be discussed with those who understand.

Zen Master Yuan of Baoben Temple in Huzhou, whose deeds are recorded in 'Linjian Lu'. It is said that he initially opened a Dharma assembly at Shengshou Temple in Wujiang and wrote a letter to the Dharma successor of Zen Master Huinan of Huanglong. Zen Master Huinan looked at his name and said, 'I accidentally forgot this monk. The letter should not be opened for now; he can come in person.' Zen Master Yuan then stopped his duties as abbot and came with his baggage that very day. However, in Zen Master Huinan's collection of letters, there is a reply to Zen Master Yuan saying: 'The letter has reached Elder Shengshou of Wujiang. The year before last, Yong Shangren welcomed back the golden statue from Zhejiang and received a letter. Therefore, I remember that you have been away from Huangbo Mountain for more than ten years, wandering with a tin staff, alone and unsettled. Although you know to guard the white, you can guard the black, just as a fruit ripens and naturally becomes fragrant. Your affinity is in Wujiang, and you should emerge when the time is right. You should abide by the norms of the sages and act according to what is said, and do not imitate vulgar people, speaking nonsense. All abbots must be careful to protect the temple.' This is not fully written here. Now it seems that he was so tactful, could it be that he accidentally forgot his name? Zen Master Yuan once showed three verses to students: 'You ask what is the meaning of the Westward Journey (a Zen term referring to Bodhidharma's transmission of Dharma from India to China), the meaning of the person next to you is already obvious. A sick person dislikes the coldness of spring, and an old person finds things ordinary. Traveling through the Three Realms in sleep, waking up is just a dream. What should be said has been said, what should not be said has not been said, sit down and think carefully when you have time.' 'You ask what is the meaning of the Westward Journey, I will spend the rest of my life in Guangnan. Officials need to speak Mandarin, and the people only speak their local dialect. In the hot summer, we need silk fans, and in the cold winter, we hate coarse cloth clothes. The gate of Caoxi (where the Sixth Patriarch Huineng propagated the Dharma) is open, and should not prevent people from participating in Zen.' 'You ask what is the meaning of the Westward Journey, everyone knows it clearly with one voice. Extensive knowledge is not necessarily wisdom, and little learning is not necessarily foolishness. Shide (a Tang Dynasty monk, a friend of Hanshanzi) can make a fire, and Hanshan (a Tang Dynasty monk, who lived in seclusion in Hanyan Cave on Mount Tiantai) can write poetry. Bah! This upside-down fellow, who is singing 'Luoluo Li' (Sanskrit, mantra)?'

Zen Master Kezun of Zhongji, with the alias Yexuan, used to praise his strengths with poems in the Jianghu (江湖).

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故叢林目之為遵大言。因題廬山湯泉。東坡見而和之。自是名愈彰。無為子楊杰。字次公。以為道交。楊以偈調之曰。無孔鐵錘太重。墮在野軒詩頌。酸豏氣息全無。一向撲入齏甕。遵即繼其韻曰。無為不甚尊重。到處吟詩作頌。直饒百發百中。未免喚鐘作甕。居無何。有僧往無為軍持缽。遵以偈送其行。且簡次公曰。今去無為化有情。野軒無物贈君行。若從楊杰門前過。為我高聲喝一聲。楊嘗問道于雪竇門下諸公。而遵嗣報本蘭。以雪竇為大父云。

武寧徐龍圖禧。字德佔。早參黃龍晦堂和尚而受印可。遂與靈源為法友。因致問于靈源曰。昔有老宿見人便喚為倒騎牛漢。且道如何得不被佗恁么喚。靈源對以是佗巴鼻在我手裡。仍有頌發揮之曰。涂中作主。門裡出身。倒騎順騎。誰為最親。莫嫌土面塵埃甚。百尺竿頭步步新。

大洪恩禪師與無盡居士張公以禪教之要。相與徴詰。無盡因謂之曰。華嚴註釋。古人各有所長。如題目七字。大清涼得之妙矣。始成正覺。李長者所具剿絕。佛智既無盡無量。信乎名句文字所不能詮。輸他臨濟劈耳便掌。三人公案未知如何。試論之。恩遂答曰。伏蒙剖示清涼．李長者．臨濟一宗公案。理事分明。誰敢異議。可憐個不了事漢子被無盡居士一時勘破了也。雖然罪不重科

【現代漢語翻譯】 現代漢語譯本：因此叢林中的人都認為他（遵）喜歡說大話。他因此在廬山湯泉題字，蘇東坡看到后也和詩一首，從此他的名聲更加顯赫。無為子楊杰，字次公，認為他（遵）在賣弄玄虛。楊杰用偈語調侃他說：『無孔鐵錘太重，掉落在野軒的詩歌頌詞中，酸腐氣息完全沒有，一直撲入醃菜壇中。』遵隨即用同樣的韻腳回覆說：『無為並不值得尊重，到處吟詩作頌，即使百發百中，也免不了把鐘叫作甕。』不久，有個僧人前往無為化緣，遵用偈語送他上路，並且捎給次公：『如今去無為教化眾生，野軒沒有什麼東西贈送給你。如果從楊杰門前經過，替我高聲喊一聲。』楊杰曾經在雪竇門下諸位高僧處問道，而遵繼承了報本蘭若，把雪竇稱為大父。 武寧徐龍圖禧（1094-1162），字德佔，早年參拜黃龍晦堂和尚並得到印可，於是與靈源成為法友。徐龍圖禧因此向靈源請教說：『過去有位老修行，見到人就叫他『倒騎牛的漢子』，請問如何才能不被他這樣稱呼？』靈源回答說：『這是他的把柄在我手裡。』並且作頌發揮這個道理：『途中作主，門裡出身，倒騎順騎，誰最為親？莫嫌土面塵埃甚，百尺竿頭步步新。』 大洪恩禪師與無盡居士張公以禪宗和教理的要義，互相辯論詰難。無盡居士因此對大洪恩禪師說：『《華嚴經》的註釋，古人各有長處，比如題目七個字，大清涼（澄觀）領會得非常巧妙。至於『始成正覺』，李長者（李通玄）的解釋最為精闢。佛的智慧既然是無盡無量的，確實不是名句文字所能詮釋的。比起來，臨濟禪師劈頭就打一掌，更勝一籌。這三人的公案，不知您認為如何，試著評論一下。』恩禪師於是回答說：『承蒙您剖析清涼、李長者、臨濟三家的公案，事理分明，誰敢有異議？可憐那些不明白事理的人，被無盡居士您一下子就看穿了。雖然罪不重科。』

【English Translation】 English version: Therefore, people in the monasteries considered him (Zun) to be fond of boasting. He then inscribed words at Tangquan in Mount Lu, and Su Dongpo composed a poem in response, which made his name even more prominent. Yang Jie, styled Cigong, of Wuwei, thought that he (Zun) was showing off his knowledge. Yang Jie teased him with a verse, saying, 'The hammer without holes is too heavy, falling into the poems and eulogies of Yexuan, with no trace of sourness, directly plunging into the pickle jar.' Zun immediately replied with the same rhyme, saying, 'Wuwei is not worthy of much respect, chanting poems and composing eulogies everywhere, even if hitting the mark every time, one cannot avoid calling a bell a pot.' Not long after, a monk went to Wuwei to beg for alms, and Zun sent him on his way with a verse, and also sent a message to Cigong, saying, 'Now go to Wuwei to transform sentient beings, Yexuan has nothing to give you. If you pass by Yang Jie's door, shout loudly for me.' Yang Jie once asked questions of the monks under Xuedou, and Zun inherited Baoben Lanruo, calling Xuedou his great father. Xu Longtu Xi (1094-1162), styled Dezhan, of Wuning, paid homage to the Huanglong Huitang monk early on and received his approval, thus becoming a Dharma friend with Lingyuan. Xu Longtu Xi therefore asked Lingyuan, 'In the past, there was an old practitioner who, upon seeing someone, would call him 'a man riding a cow backwards.' May I ask how one can avoid being called that?' Lingyuan replied, 'That is his handle in my hand.' And he composed a verse to elaborate on this principle: 'Being the master on the road, emerging from the door, riding backwards or forwards, who is the closest? Do not dislike the dust on the earthy face, every step is new on the hundred-foot pole.' Chan Master Dahuong En and Layman Zhang of Wujin debated and questioned each other on the essentials of Chan and doctrine. Layman Wujin therefore said to Chan Master Dahuong En, 'The commentaries on the Avatamsaka Sutra have their own strengths, such as the seven characters of the title, which Da Qingliang (ChengGuan) understood very skillfully. As for 'first attaining perfect enlightenment,' Li Changzhe (Li Tongxuan)'s explanation is the most incisive. Since the wisdom of the Buddha is endless and immeasurable, it is indeed not something that can be explained by famous phrases and words. Compared to that, Chan Master Linji's slap in the face is even better. I wonder what you think of these three cases, please comment on them.' Chan Master En then replied, 'Thank you for analyzing the cases of Qingliang, Li Changzhe, and Linji. The principles are clear, who would dare to disagree? It is a pity that those who do not understand the matter are seen through by you, Layman Wujin, at once. Although the crime is not severely punished.'

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。既往不咎。要之猶有責情三十棒。若據令而行。轉見盡法無民。若放一線道。又恐知而故犯。於此二途。如何即是。彼上人者。難為酬對。只應倒走三千里。如別紙故敘。乃罄此意也。恩仍封別紙示之。無盡于封來白紙上書一偈寄恩曰。不須倒走三千里。何必重科三十藤。儘是河沙真寶藏。夜寒挑起讀書燈。恩乃疏為四偈答之曰。不須倒走三千里。浩浩清波平地走。百尺竿頭笑不休。臨濟德山徒側耳。何必重科三十藤。放行把住此為憑。居士傳來應有在。三峰鼎峙碧層層。儘是河沙真寶藏。聊與人間作歸向。來時無口問盧能。驚怪泥牛吞大象。夜寒挑起讀書燈。壞衲矇頭個老僧。慚愧凈名多意氣。自憐多病百無能。恩嗣投子青公也。

永道法師者。出於東穎沈丘毛氏。禮順昌府南羅漢院僧安恭為師。既而悵然曰。佛之設教。廣度群品。今不扶護教門。力究大乘。饒益有情。則徒為耳。遂趨上都講席。業唯識．百法二論。獲臻其奧。繼主左街香積院。于天寧節恩例得寶覺大師之號。宣和元年正月詔下。改僧為德士。道偕律師悟明．華嚴講師慧日。與道士林靈素抗辨邪正。訴于朝廷。忤旨流道州。二年六月。依赦量移。經由長沙。邂逅寂音尊者。以詩遺之曰。道公膽大過身軀。敢逆龍鱗上諫書。只欲袒肩擔佛法。

【現代漢語翻譯】 現代漢語譯本： 既往不咎（已經過去的事情不再追究）。但如果要說，還是應該責罰三十棒。如果按照法令執行，反而顯得盡法而無民（只講法律而不顧人民）。如果放寬一線，又恐怕他們明知故犯。在這兩條路之間，如何是好呢？那位上人（指有道行的僧人）啊，真是難以應對。只應該倒走三千里（比喻事情非常棘手，難以解決）。就像另一張紙上所敘述的那樣，才能夠完全表達這個意思。恩（人名，下同）仍然封好另一張紙給他看。無盡（人名）在封來的白紙上寫了一首偈語寄給恩說：不必倒走三千里，何必再罰三十藤條。到處都是恒河沙數般的真寶藏，寒冷的夜晚挑起燈來讀書吧。恩於是寫了四首偈語回答說：不必倒走三千里，浩浩蕩蕩的清波在平地上流淌。即使身處百尺竿頭也笑個不停，臨濟（唐代禪宗大師）和德山（唐代禪宗大師）的弟子們都側耳傾聽。何必再罰三十藤條，放行和把持都要以此為憑。居士（在家信佛的佛教徒）傳來的東西應該還在，三峰像鼎一樣聳立，碧綠一片。到處都是恒河沙數般的真寶藏，姑且把它作為人間的歸宿。來的時候沒有嘴巴問盧能（即六祖慧能，禪宗六祖），驚怪泥牛吞掉了大象。寒冷的夜晚挑起燈來讀書，破舊的僧衣蒙著頭的老僧。慚愧維摩詰（佛教在家菩薩）多有才氣，自憐自己多病而一無所能。恩是投子青（人名）的弟子。

永道法師，是東穎沈丘毛氏人。拜順昌府南羅漢院的僧人安恭為師。不久就感嘆說：佛設立教義，是爲了廣泛地度化眾生。現在如果不扶持佛教，努力研究大乘佛法，饒益有情眾生，那就白費了。於是前往京城講學，專攻唯識宗和百法二論，獲得了其中的奧妙。後來主持左街香積院，在天寧節按照慣例得到了寶覺大師的稱號。宣和元年（1119年）正月，皇帝下詔，把僧人改為德士（道士）。道偕律師、悟明律師、華嚴講師慧日，與道士林靈素抗辯邪正，向朝廷申訴。觸怒了皇帝，被流放到道州。宣和二年（1120年）六月，按照赦令改判，經過長沙時，遇到了寂音尊者，寫詩送給他：道公膽子比身體還大，竟敢觸犯皇帝的逆鱗上書進諫。只想袒露肩膀來擔負佛法。

【English Translation】 English version: Past mistakes are not to be blamed. But if we must speak of it, there should still be a punishment of thirty blows. If we act according to the law, it would appear that we are enforcing the law without considering the people. If we give them a little leeway, we fear they will knowingly commit offenses. Between these two paths, what is the right thing to do? That Upādhyāya (a senior monk), it is difficult to respond to him. One should only walk three thousand miles backwards (a metaphor for a very difficult situation). As described in another paper, only then can this meaning be fully expressed. En (person's name, same below) still sealed another paper to show him. Wujin (person's name) wrote a verse on the blank paper sent by En and sent it to En, saying: There is no need to walk three thousand miles backwards, why must we repeat the punishment of thirty rattan canes? Everywhere are true treasures like the sands of the Ganges, on cold nights, light a lamp to read. En then wrote four verses in response, saying: There is no need to walk three thousand miles backwards, the vast clear waves flow on the flat ground. Even at the top of a hundred-foot pole, one laughs without stopping, the disciples of Linji (Zen master of the Tang Dynasty) and Deshan (Zen master of the Tang Dynasty) listen attentively. Why must we repeat the punishment of thirty rattan canes, releasing and holding on must be based on this. The things passed down by the Upāsaka (Buddhist layman) should still be there, the three peaks stand like tripods, a layer of green. Everywhere are true treasures like the sands of the Ganges, let's take it as a destination for the human world. When you come, there is no mouth to ask Lu Neng (Huineng, the Sixth Patriarch of Zen Buddhism), surprised that the mud ox swallowed the elephant. On cold nights, light a lamp to read, an old monk with a tattered robe covering his head. Ashamed that Vimalakirti (a Buddhist Bodhisattva) has much talent, pitying myself for being sick and incapable. En is a disciple of Touzi Qing (person's name).

Master Yongdao was from the Mao family of Shenqiu, Dongying. He took the monk An Gong of Nan Luohan Temple in Shunchang Prefecture as his teacher. Soon after, he sighed and said: The Buddha established teachings to widely liberate sentient beings. If we do not support Buddhism now, strive to study Mahayana Buddhism, and benefit sentient beings, then it would be in vain. So he went to the capital to lecture, specializing in the Vijnanavada (Yogacara) and the Two Treatises of the Hundred Dharmas, and gained the essence of them. Later, he presided over Xiangji Temple in Zuojie, and received the title of Great Master Baojue according to the usual practice on Tianning Festival. In the first month of Xuanhe first year (1119 AD), the emperor issued an edict to change monks into De Shi (Taoists). Lawyer Dao Xie, Lawyer Wu Ming, and Huayan lecturer Hui Ri debated with the Taoist Lin Lingsu about what was right and wrong, and appealed to the court. Offended the emperor and was exiled to Daozhou. In June of the second year of Xuanhe (1120 AD), he was re-sentenced according to the amnesty, and when he passed through Changsha, he met Venerable Jiyin and wrote a poem to him: Dao Gong's courage is greater than his body, daring to offend the emperor's wrath and write a memorial. He only wants to bare his shoulders to bear the Dharma.

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故甘引頸受誅鋤。三年竄逐心無愧。萬里歸來貌不枯。佗日教門綱紀者。近聞靴笏趁朝趨。尋令逐便。七年五月。奉旨。前寶覺大師毛永道。累經赦宥。特與依舊披剃。自爾屢蒙恩渥。無何。建炎初。京城留寺元帥宗公服道德義。令借補宣教郎充留守司招諭官兼總管。使司參謀軍事。護佐軍旅。俾往淮穎勸慕豪右。得錢數萬。助國贍軍。累蒙召起。行在都堂議事。於是宰執力勉返。初補授文官兼帶武職。分領兵權以佐王室。遂成偈辭之曰。昔年為法致遭黥。天使監防用將兵。禁錮南行經半紀。往還萬里計途程。冰霜未易松筠操。爐炭難移鐵石情。愿與佛陀為弟子。不堪輔佐作公卿。語雖非工。紀實而已。尋準三省樞密院賞功司劄子。奉聖旨特賜寶覺圓通法濟大師。尚書禮部公據云。前件師號。據祖宗法。系是試鴻臚卿。崇觀之後。改賜六字師號。比視品官。又承都省劄子旌其護法。賜名法道。紹興三年二月詣朝廷。與道士劉若謙等。正祈禱道場所僧．道班次。其劄略曰。緣崇寧大觀間。道士王資息．林靈素等。叨冒資品。紊亂朝綱。由是起例。道壓僧班。竊見靖康．建炎已來。所有道士官資已行追毀。既無官蔭。須合遵依祖宗舊制。伏望朝廷明降指揮。特賜改正。頒行天下。以正風俗。是時未蒙與決施行。逮紹興十三

【現代漢語翻譯】 現代漢語譯本 因此甘願引頸受刑。三年的流放生涯心中無愧。萬里歸來容貌也不見衰老。他日那些掌管佛教綱紀的人，最近聽說都穿著官服去朝拜了。不久后便下令讓他隨意。建炎初年（1127年），前寶覺大師毛永道，多次經歷赦免，特旨恢復僧人身份。自此屢次蒙受恩惠。建炎初年（1127年），京城留寺元帥宗公認為他有道德和義氣，讓他代理宣教郎，充當留守司招諭官兼總管，使司參謀軍事，護衛軍隊，讓他前往淮穎勸說當地富豪，得到數萬錢，幫助國家供給軍隊。多次被召見，到行在都堂議事。於是宰相極力勸勉他返回朝廷，最初授予他文官兼武職，分領兵權以輔佐王室。於是他寫了一首偈辭說：『往年爲了佛法以致遭受黥刑，天使監視防備我，讓我帶兵。被禁錮南行經歷了半個世紀。往返萬里計算路程。冰霜難以改變鬆樹和竹子的操守，爐火難以改變鋼鐵的意志。我願意做佛陀的弟子，不能輔佐朝廷做公卿。』話語雖然不精巧，只是紀實而已。不久后，根據三省樞密院賞功司的公文，奉聖旨特賜寶覺圓通法濟大師的稱號。尚書禮部的公文說，以前的師號，根據祖宗的法制，是授予試鴻臚卿的。崇觀（1102-1106年）之後，改為賜予六字師號，比照品官。又承蒙都省的公文表彰他護法，賜名法道。紹興三年（1133年）二月到朝廷，與道士劉若謙等人，商議祈禱道場的僧人和道士的班次。其公文大略是說，因為崇寧、大觀年間（1102-1110年），道士王資息、林靈素等人，冒用官職品級，擾亂朝綱，由此開了壞頭，道士的地位壓過僧人。現在看到靖康、建炎以來（1126-1130年），所有道士的官職都已追回，既然沒有官職庇護，就應該遵照祖宗的舊制。希望朝廷明確下達指示，特賜改正，頒行天下，以匡正風俗。當時沒有得到批準施行。直到紹興十三年（1143年）

【English Translation】 English version Therefore, he willingly offered his neck to be executed. He felt no shame during his three years of exile. Returning from ten thousand miles away, his appearance did not wither. In the future, those who manage the discipline of Buddhism, recently I heard they are wearing official attire to attend the court. Soon after, an order was given to let him do as he pleased. In the early years of Jianyan (1127 AD), Mao Yongdao, the former Baojue Master, had been pardoned multiple times and was specially allowed to resume his monastic life. Since then, he had repeatedly received favors. In the early years of Jianyan (1127 AD), Marshal Zong of the Jingcheng Liusi Temple considered him to have morality and righteousness, and appointed him as Acting Propaganda Officer, serving as the Recruitment Officer and Chief of the Liushousi, Military Counselor of the Envoy Division, and guarding the army, sending him to Huaiying to persuade local wealthy people, obtaining tens of thousands of coins to help the country supply the army. He was summoned many times to participate in discussions at the Xingzai Dutang. Therefore, the prime minister strongly urged him to return to the court, initially granting him both civil and military positions, dividing military power to assist the royal family. So he wrote a verse saying: 'In the past, I suffered tattooing for the sake of the Dharma, the angel supervised and guarded me, and made me lead troops. I was imprisoned and went south for half a century. Traveling back and forth ten thousand miles to calculate the journey. Frost and snow cannot easily change the integrity of pine and bamboo, and the furnace fire cannot easily change the will of iron and stone. I am willing to be a disciple of the Buddha, and cannot assist the court as a high official.' The words are not exquisite, but only factual. Soon after, according to the document of the Shanggongsi of the Three Provinces Privy Council, by imperial decree, he was specially granted the title of Baojue Yuantong Faji Master. The document of the Ministry of Rites stated that the previous master title, according to the ancestral system, was granted to the Shi Hongluqing. After Chongguan (1102-1106 AD), it was changed to grant a six-character master title, compared to officials. He also received a document from the Dusheng praising him for protecting the Dharma, and was given the name Fadao. In February of the third year of Shaoxing (1133 AD), he went to the court with Taoist Liu Ruoqian and others to discuss the order of monks and Taoists in the prayer Daocheng. The document roughly stated that during the Chongning and Daguan years (1102-1110 AD), Taoists Wang Zixi, Lin Lingsu, and others, abused official ranks and disrupted the court, which set a bad precedent, with Taoists surpassing monks in status. Now seeing that since Jingkang and Jianyan (1126-1130 AD), all Taoist official positions have been recovered, and since there is no official protection, the old system of the ancestors should be followed. It is hoped that the court will clearly issue instructions, specially grant corrections, and promulgate them to the world to correct customs. At that time, it was not approved for implementation. Until the thirteenth year of Shaoxing (1143 AD)

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年十月。再行整會僧．道班次。僧並居東。永為定製。道於十七年七月二十有七日示寂于臨安府祥符蘭若。其辭世偈曰。萬法本空。一真絕妄。如彼太虛。元同谷響。若夫東都事略。謂道士林靈素以左道得幸。勢傾一時。而道與之抗辨。略無撓辭。其扶護教門。利益有情。真不孤初志耳。

世以伊蒲塞誤為蘋藻。無乃沿襲而未之考。今觀東漢．楚王英傳。永平八年。詔令天下死罪皆入縑贖。英遣郎中令奉黃縑白紈三十匹。詣國相曰。托在藩輔。過惡累積。歡喜天恩。奉送縑帛以贖罪愆。國相以聞詔報曰。楚王講黃老之微言。尚浮屠之仁祠。潔齋三月。與神為誓。何嫌何疑。常有悔吝。其還贖繒。以助伊蒲塞．桑門之盛饌。其傳注曰。伊蒲塞。即優婆塞。中華譯為近住。乃稟戒行。堪近僧住。以是可見非蘋藻矣。又桑門即沙門。譯為息心。瑞應云。息心達本源。故號為沙門。然天竺之國有五。所至。方言音訛不同。若夫比丘．比丘尼．優婆塞．優婆夷。謂之四眾。既具盛饌而饗。則稱為四眾齋亦可矣。

金山達觀穎禪師。為人奇逸。智識敏妙。書史無不觀。詞章亦雅麗。與夏英公．王文康公．歐陽文忠公．趙參政平叔游。殊相樂也。嘗著性辯曰。今古聖賢言性者。只得情也。脫能窮理。不能儘性。何也。不

知三才萬物皆性也。天性上．人性下。金利．水濕．木直．火熱．土厚。此五行性也。統而論之。精而察之。萬物之性。皎然可見矣。就中最靈者。人也。陰陽交遘而生。變化而動者。情也。約人情純粹者也。其所以可上可下。為賢為愚。受性上者。君子也。外情不能惑性。雖混于小人。猶金玉之中土石耳。至於堯．舜．禹．湯。垂名萬古。乃當時保高位。守常道而察人情。隨性立法也。桀．紂．幽．厲。惑富貴。失大寶。縱自性。被情遷也。天地雖無情。風雲四時易其候。山川萬物亂其形。唯人居中。度天時。隨地利而不失其節。所以人為天地心也。情．意．識皆本乎性也。隨物所顯。故外有多名耳。余不可備敘也。情者。心也。牽于用。意者。志也。記於事。識者。知也。辨於物。愛惡喜怒皆情也。夫為大聖人者。性決定也。不被外惑。不為情牽。性制於情也。所以我教謂之正覺者也。易唯知窮理盡性之說。而未見乎出古入今之道者也。

蘇翰林子瞻。以紹聖元年秋。經由南華。著衲衣與長老辯公坐次。忽客來謁。乃著公服。遂謂辯曰。裡面著衲衣。外面著公服。大似壓良為賤。辯曰。外護也少不得。蘇曰。言中有響。辯曰。靈山付屬。不要忘卻。已而。為作蘇程庵銘。其引曰。程公庵。南華長老辯公為余

【現代漢語翻譯】 現代漢語譯本：知曉天、地、人三才，萬物皆有其本性。天性向上，人性向下。金的特性是鋒利，水的特性是潮濕，木的特性是筆直，火的特性是炎熱，土的特性是厚重。這些是五行的本性。總括地來說，精細地觀察，萬物的本性，就能夠清楚地顯現出來。其中最具有靈性的是人。陰陽交合而產生，變化而動的是情。約束人情使其純粹，是重要的。人之所以可以向上提升，也可以向下沉淪，成為賢人或愚人，是因為稟受了不同的本性。稟受了高尚本性的人，就是君子。外在的情感不能迷惑其本性，即使混雜在小人之中，也如同金玉混雜在泥土瓦石之中一樣。至於堯（約公元前2356年—約公元前2256年），舜（約公元前2294年—約公元前2205年），禹（約公元前2123年—約公元前2025年），湯（約公元前1670年—約公元前1600年），他們的名字流傳萬古，是因為他們當時身居高位，堅守常道，並且明察人情，順應本性來制定法律。桀（約公元前1653年—約公元前1600年），紂（約公元前1105年—約公元前1046年），幽王（約公元前795年—公元前771年），厲王（約公元前878年—公元前841年），他們被榮華富貴所迷惑，喪失了最重要的東西，放縱自己的本性，被情感所牽動。天地雖然沒有情感，但是風雲四時會改變它們的形態。山川萬物會擾亂它們的形貌。只有人居於天地之間，衡量天時，順應地利，而不失去節度，所以人是天地的中心。情、意、識都來源於本性。隨著事物而顯現，所以在外在有多種名稱罷了。其餘的不能一一敘述。情，就是心，被外物所牽引而產生作用。意，就是志，記錄事物。識，就是知，分辨事物。愛、惡、喜、怒都是情。成為大聖人的人，本性是堅定的，不被外物所迷惑，不被情感所牽引，本效能夠駕馭情感。所以我的教義稱之為正覺。易經只知道窮究事物的道理，竭盡人性的本性，而沒有看到超越古今的方法。 蘇翰林子瞻（蘇軾）在紹聖元年（1094年）秋天，經過南華寺，穿著僧衣與長老辯公一起坐著。忽然有客人來拜訪，於是換上官服。就對辯公說，『裡面穿著僧衣，外面穿著官服，很像是壓迫良民為奴隸。』辯公說，『外在的護持也是少不了的。』蘇軾說，『話中有深意。』辯公說，『靈山（佛教聖地）的囑託，不要忘記。』之後，為他寫了蘇程庵銘，銘的序言說，程公庵，是南華寺長老辯公為我...

【English Translation】 English version: Knowing the three powers of Heaven, Earth, and Humanity, all things possess inherent nature. The nature of Heaven ascends, while the nature of Humanity descends. The characteristic of metal is sharpness, the characteristic of water is wetness, the characteristic of wood is straightness, the characteristic of fire is heat, and the characteristic of earth is thickness. These are the natures of the five elements. To summarize and examine them carefully, the nature of all things can be clearly seen. Among them, the most spiritual is humanity. That which is born from the interaction of Yin and Yang and moves with change is emotion. Restraining human emotions to keep them pure is important. The reason why humans can ascend or descend, becoming wise or foolish, is because they receive different natures. Those who receive a noble nature are gentlemen. External emotions cannot confuse their nature, even if they are mixed among petty people, they are like gold and jade mixed with earth and stone. As for Yao (c. 2356 BC – c. 2256 BC), Shun (c. 2294 BC – c. 2205 BC), Yu (c. 2123 BC – c. 2025 BC), and Tang (c. 1670 BC – c. 1600 BC), their names are passed down through the ages because they held high positions, adhered to the constant way, and observed human emotions, enacting laws in accordance with nature. Jie (c. 1653 BC – c. 1600 BC), Zhou (c. 1105 BC – c. 1046 BC), King You (c. 795 BC – 771 BC), and King Li (c. 878 BC – c. 841 BC) were deluded by wealth and status, lost the most important thing, indulged their nature, and were swayed by emotions. Although Heaven and Earth have no emotions, wind, clouds, and the four seasons change their appearances. Mountains, rivers, and all things disrupt their forms. Only humans dwell in between Heaven and Earth, measuring the seasons and following the advantages of the land without losing their moderation, so humans are the heart of Heaven and Earth. Emotion, intention, and consciousness all originate from nature. They manifest according to things, so they have various names externally. The rest cannot be described in detail. Emotion is the heart, drawn into action by external things. Intention is the will, recording events. Consciousness is knowledge, distinguishing things. Love, hate, joy, and anger are all emotions. Those who become great sages have a determined nature, are not deluded by external things, are not swayed by emotions, and their nature controls their emotions. Therefore, my teachings call it Right Awakening. The Book of Changes only knows to exhaustively investigate the principles of things and the nature of humanity, but has not seen the way to transcend the past and enter the present. In the autumn of the first year of Shaosheng (1094 AD), Su Hanlin Zizhan (Su Shi), passing by Nanhua Temple, sat with the elder Bian Gong wearing a monk's robe. Suddenly, a guest came to visit, so he changed into his official attire. He then said to Bian, 'Wearing a monk's robe inside and official attire outside is like oppressing good people into slavery.' Bian replied, 'External protection is indispensable.' Su said, 'There is a deeper meaning in your words.' Bian said, 'The entrustment of Ling Mountain (Buddhist sacred site), do not forget.' Afterwards, he wrote the inscription for Su Cheng's hermitage, the preface of which says, 'Cheng Gong's hermitage was built for me by the elder Bian Gong of Nanhua Temple...'

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表弟程德孺作也。余南遷過之。更其名曰蘇程。且銘之。辯作庵。寶林南。程取之。不為貪。蘇後到。住者三。蘇既住。程則去。一彈指。三世具。如我說。無是處。百千燈。同一光。一塵中。兩道場。齊說法。不相妨。本無通。安有礙。程不去。蘇不在。各遍滿。無雜壞。程為廣東漕使。而辯作是庵也。

閑禪師者。初參高庵悟公于云居。悟問。鄉里甚處。對曰。天臺。悟曰。天臺石橋倒。是否。閑趨前。以手掖。悟笑而已。悟平居喜舉玄沙示眾。因我得禮你話。閑聞有省。以頌呈悟曰。因我禮你。魚腮鳥觜。更問如何。白雲萬里。未幾。辭歸故居。高自標緻。繼通安。問于悟。得其所報曰。此事須是力行。久久自然靈驗。向來因我得禮你頌。可謂通古冠今矣。自爾道價四馳。為時宗仰。郡守革萬年律居而為禪席。命閑權輿焉。烏巨雪堂行禪師視閑為猶子。游天臺。閑請其升座。行有頌曰。因我得禮你。天臺石略彴。今古往來人。幾個親踏著。閑之為人莊重。能軌跡其高庵。遷數剎。而終老於云居三塔云。

蔣山佛慧禪師。叢林號泉萬卷者。有北邙行曰。前山後山高峨峨。喪車轔轔日日過。哀歌幽怨滿巖谷。聞者潛悲薤露歌。哀歌一聲千載別。孝子順孫徒泣血。世間何物得堅牢。大海須彌竟磨滅。人生

【現代漢語翻譯】 現代漢語譯本： 這是表弟程德孺的作品。我南遷時經過那裡，將它的名字改為蘇程，並且為它作銘文。辯作庵位於寶林南面，程德孺取用了它，並非因為貪婪。蘇程後來到了這裡，住了三年。蘇程既然住了，程德孺就離開了。一彈指的時間，就包含了過去、現在、未來三世。如果我說像這樣，那是沒有道理的。成百上千的燈，發出同一道光芒。一粒微塵中，有兩個道場。同時說法，互不妨礙。本來就沒有通道，哪裡會有阻礙？程德孺沒有離開，蘇程也沒有到來。各自遍滿一切處，沒有混雜和破壞。程德孺擔任廣東漕運使，而辯作是這座庵的名字。

閑禪師，最初在云居山參拜高庵悟公。悟公問：『你的家鄉在哪裡？』回答說：『天臺。』悟公說：『天臺石橋倒了嗎？』閑禪師走上前，用手扶了一下。悟公笑了笑。悟公平時喜歡舉玄沙的開示：『因我得禮你話。』閑禪師聽後有所領悟，用頌呈給悟公說：『因我禮你，魚腮鳥觜。更問如何，白雲萬里。』不久，辭別悟公回到故鄉，自視甚高。後來又去通安，向悟公請教，悟公回答說：『這件事必須努力實行，久而久之自然會靈驗。先前那首「因我得禮你」的頌，可以說是通古冠今了。』從此，他的名聲遠揚，被當時的人所敬仰。郡守革除了萬年律寺，改為禪席，命閑禪師主持。烏巨雪堂行禪師把閑禪師看作是侄子，遊歷天臺山時，閑禪師請他升座說法。行禪師有頌說：『因我得禮你，天臺石略彴。今古往來人，幾個親踏著。』閑禪師為人莊重，能夠繼承高庵的遺風，遷移過幾座寺廟，最終在云居三塔安度晚年。

蔣山佛慧禪師，在叢林中被稱為泉萬卷。有北邙行詩說：『前山後山高峨峨，喪車轔轔日日過。哀歌幽怨滿巖谷，聞者潛悲薤露歌。哀歌一聲千載別，孝子順孫徒泣血。世間何物得堅牢，大海須彌竟磨滅。人生』

【English Translation】 English version: This was written by my younger cousin Cheng Deru. I passed by it during my southward relocation, changed its name to Su Cheng, and wrote an inscription for it. Bianzuo Hermitage is located south of Baolin. Cheng took it, not out of greed. Su later arrived here and stayed for three years. Since Su stayed, Cheng left. In the snap of a finger, the three times – past, present, and future – are all present. If I say it is like this, it is unreasonable. Hundreds and thousands of lamps emit the same light. In a single mote of dust, there are two bodhimandas (places of enlightenment). They expound the Dharma simultaneously, without hindering each other. Originally, there is no passage, so where would there be obstruction? Cheng did not leave, and Su did not arrive. Each pervades everywhere, without mixing or destruction. Cheng served as the Transport Commissioner of Guangdong, and Bianzuo is the name of this hermitage.

Chan Master Xian, initially visited Gao'an Wugong at Yunju Mountain. Wugong asked, 'Where is your hometown?' He replied, 'Tiantai.' Wugong said, 'Has the stone bridge of Tiantai collapsed?' Xian stepped forward and supported it with his hand. Wugong smiled. Wugong usually liked to cite Xuansha's instruction to the assembly: 'Because of me, you get to greet you.' Chan Master Xian had some understanding after hearing this, and presented a verse to Wugong, saying: 'Because of me, I greet you, with fish gills and bird beaks. If you ask further, white clouds stretch for ten thousand miles.' Not long after, he bid farewell to Wugong and returned to his hometown, holding himself in high regard. Later, he went to Tong'an and asked Wugong for guidance, who replied, 'This matter requires diligent practice, and over time it will naturally become effective. The previous verse, 'Because of me, you get to greet you,' can be said to surpass the past and crown the present.' From then on, his reputation spread far and wide, and he was revered by the people of that time. The prefect abolished the Wannian Law Temple and converted it into a Chan seat, appointing Chan Master Xian to preside over it. Chan Master Xuetang Xing of Wuju regarded Chan Master Xian as his nephew. When he traveled to Tiantai Mountain, Chan Master Xian invited him to ascend the seat and expound the Dharma. Chan Master Xing had a verse saying: 'Because of me, you get to greet you, the stone bridge of Tiantai is a small bridge. Of the people who come and go throughout history, how many have personally stepped on it?' Chan Master Xian was dignified and able to follow in the footsteps of Gao'an, moving to several temples, and finally spending his old age at the Three Pagodas of Yunju.

Chan Master Fohui of Jiangshan, known in the monastic community as Quan Wan Juan (Ten Thousand Scrolls of Spring), had a poem called 'Walking in Northern Mang': 'The front mountain and the back mountain are high and majestic, funeral carts rumble by day after day. Mournful songs fill the valleys, those who hear them secretly grieve and sing the Elegy of Dew. A single mournful song separates us for a thousand years, filial sons and obedient grandsons weep in vain. What in this world is truly strong and lasting? Even the great ocean and Mount Sumeru will eventually be ground to dust. Human life...'

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還如露易晞。從來有會終別離。苦樂哀慼不暫輟。況復百年驚電馳。去人悠悠不復至。今人不會古人意。栽鬆起石駐墓門。欲為死者長年計。魂魄悠揚形化土。五趣茫茫井輪度。今人還葬古人墳。今墳古墳無定主。洛陽城裡千萬人。終為北邙山下塵。沉迷不記歸時路。為君孤坐長悲辛。昔日送人哭長道。今為孤墳臥芳草。妖狐穿穴藏子孫。耕夫撥骨尋珠寶。老木蕭蕭生野風。東西壞冢連晴空。寒食已過誰享祀。冢畔余華寂寞紅。日月相催若流矢。貧富賢愚盡如此。安得同遊長樂鄉。縱經劫火無生死。觀其詞理凄壯。有關教化。世之持暴氣．溺欲樂者見之。宜自警省焉。

西蜀政書記居百丈山最久。而內外典墳靡不該洽。至於詩詞。雖不雅麗。尤多德言。圭禪師早從之遊。政以詩贈之曰。少年詩律如春雨。點染萬物發佳處。時復一篇出新意。瀾錦輕紗離線杼。自知文意費雕刻。日益巧偽蔽心腑。翻然洗心謀大道。超然不與萬法侶。車輪峰下從吾游。杲杲素練濯秋渚。一染燦然得正色。不為朱紫所等伍。妙高無處見德云。夢中樓閣啟鑰戶。瞭然心腑不可蔽。無煩雕刻得巧語。謫仙人在一塵中。一一塵中有杜甫。根塵界處皆腹藁。八萬四千無數句。意句圓美若彈丸。詠歌不足欲起舞。秋風繞樹掃蒼顏。園林失翠作岣嶁

。遠追清興別吾游。泠然不待風為御。招此百年未歸客。送行天地一逆旅。要收春雨點新意。佗日相逢為君舉。圭遂行。詣佛眼而得法。后住和之褒禪。東偏植竹。因為退居。名曰竹庵。有詩。種竹百餘個。結茅三兩間。才通溪上路。不礙屋頭山。黃葉水去住。白雲風往還。平生只這是。道者少機關。竹庵諱士圭。詩選收為道圭作。則誤也。

云臥紀談卷下(終)

No. 1610-B 云臥庵主書

十一月七日。豐城曲江感山云臥庵主曉瑩上狀問訊徑山遁庵無言首座禪師友兄。日者。禋兄居上藍。時蒙以函翰附其遞至。展繹真旨。開慰之深。何啻執熱而濯清風。第以相望闊遠。殊乏雅便。無繇略具稟報。可勝愧怍。唐顧況有言。一別二十年。人堪幾回別。與兄之違異。僂指則逾其數又七寒暑。其何以堪耶。追懷疇昔道義琢磨之益。炯炯此心。恍如隔世矣。竊承坐分法施。開悟多眾。茍非辣手段．大鉗錘。未易及此。故嘗以祇夜寄意于歆艷曰。徑山突兀上雲煙。高遁山顛絕世緣。握以黑蛇分半座。卻將毒氣噴人天。其實祖室重寄有在於是。欽仰。欽仰。即茲冬仲。寒冷浸嚴。必然覺體於四威儀中。日享龍天恭敬之福。為樂無涯涘也。愚自量命薄才疏。跨短步窄。難追逐諸友高躅于叢林。未免稟志

【現代漢語翻譯】 現代漢語譯本： 遠追慕清雅的興致，與你作別而遊歷。清涼灑脫，不需要風的護送。 邀請這位漂泊百年未歸的遊子，送別于這天地間如同逆旅一般的短暫人生。 想要收集春雨點點滴滴的新意，他日相逢之時為你舉杯慶賀。 士圭前往佛眼處求法並得法，之後居住在和州的褒禪山，在東邊種植竹子，因此作為退隱之所，命名為竹庵。有詩為證： 『種竹百餘個，結茅三兩間。才通溪上路，不礙屋頭山。黃葉隨水去，白雲逐風還。平生只如此，道者少機關。』 竹庵，法號士圭。《詩選》收錄時誤作道圭，是錯誤的。

《云臥紀談》卷下（終）

云臥庵主書

十一月七日，豐城曲江感山云臥庵主曉瑩，上書問候徑山遁庵無言首座禪師友兄。日前，禋兄居住在上藍，時常蒙受您的書信，拆開閱讀，深感慰藉。如同手持滾燙之物而沐浴在清風之中。只是因為相隔遙遠，實在缺乏便利，無法詳細稟報，深感慚愧。唐朝顧況曾說：『一別二十年，人堪幾回別。』與兄長分別，屈指算來已經超過這個數字又七年了，實在難以忍受啊。追憶往昔道義切磋的益處，至今仍歷歷在目，恍如隔世。聽說您在禪座上說法佈施，開悟了很多人，如果不是有狠辣的手段和巨大的鉗錘，很難達到這樣的成就。所以我曾經以祇夜的詩句來表達我的歆羨之情：『徑山突兀上雲煙，高遁山顛絕世緣。握以黑蛇分半座，卻將毒氣噴人天。』其實祖師的重任就在於此。欽佩，欽佩。如今已是冬季，寒冷嚴酷，想必您在行住坐臥中，每日享受龍天恭敬的福報，快樂無邊無際。我自知命薄才疏，步子短小，難以追趕諸位道友在叢林中的高尚足跡，難免要稟告我的志向

【English Translation】 English version: Following the refined interests of Qing (Qing Dynasty), I bid you farewell and travel. Light and free, not waiting for the wind to carry me. Inviting this wanderer who has not returned for a hundred years, bidding farewell to this short life between heaven and earth, like a temporary lodging. Wanting to collect the new meaning of the spring rain, on the day we meet again, I will raise a glass for you. Shi-gui went to Foyan (Buddha Eye) to seek the Dharma and obtained it. Later, he lived in Baochan Mountain in Hezhou, planting bamboo on the east side, and using it as a retreat, named Zhuan (Bamboo Hermitage). There is a poem as proof: 'Planting more than a hundred bamboos, building two or three thatched huts. Just opening the road to the stream, not blocking the mountain above the house. Yellow leaves go with the water, white clouds return with the wind. This is all my life, the Taoist has few schemes.' Zhuan, Dharma name Shi-gui. It is a mistake to record it as Dao-gui in the 'Poetry Selection'.

Cloud Dwelling Jitan, Volume Down (End)

Written by the Master of Cloud Dwelling Hermitage

November 7th, Xiaoying, the master of Yunwo (Cloud Dwelling) Hermitage on Ganshan Mountain in Qujiang, Fengcheng, writes to greet his fellow brother, Chan Master Wuyan, the chief seat of Dunan (Secluded Hermitage) at Jingshan (Jing Mountain). Some time ago, Brother Yin lived in Shanglan (Upper Blue), and I often received your letters, which I opened and read, feeling deeply comforted. It was like holding something hot and bathing in the cool breeze. It's just that because we are far apart, it is really inconvenient to report in detail, and I feel very ashamed. Gu Kuang of the Tang Dynasty (618-907) once said: 'Twenty years apart, how many times can people bear to part?' Separated from my brother, counting on my fingers, it has been more than that number plus seven years, which is really unbearable. Recalling the benefits of discussing Taoism in the past, it is still vivid in my mind, as if it were another life. I heard that you are preaching the Dharma on the Zen seat, enlightening many people. If it were not for ruthless means and huge tongs, it would be difficult to achieve such achievements. Therefore, I once expressed my admiration with the poem of Zhiye: 'Jingshan rises abruptly into the clouds, and the high retreat on the mountain is isolated from the world. Holding a black snake, dividing half the seat, but spraying poisonous gas on people and heaven.' In fact, the important task of the ancestral hall lies in this. Admire, admire. Now it is winter, cold and severe, I think you are enjoying the blessings of the dragon and heaven in all your actions, day by day, and the happiness is boundless. I know that my life is thin and my talent is sparse, and my steps are short, so it is difficult to catch up with the noble footprints of my fellow Taoists in the jungle, and I cannot help but report my aspirations.

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遵分。于乾道辛卯縛屋荒山。既高寒孤迥。老病不堪。至淳熙戊戌冬。以徒弟隸名感山小寺而徙居焉。寺基稅錢三十有一。並無常產。唯破屋數間。如玉川子洛城之居耳。親舊憐其謀生計拙。奉養清甚。相與出資創小輪藏。庶幾財法互陳。補其日給。歲在癸卯。徒弟遽歿。遂自任其灑掃之責。而量柴頭．數米顆之外。無佗念裝懷。且圖睡快而已。禋兄謝事上藍。既到山間。樂其幽寂。為留十有一月。應南源命而遷青原祖席。緣法頗盛。亦有二三衲子。不孤其竹篦用事。所用竹篦。乃大慧老師在梅陽。來報恩。為兄弟入室者。無著嘗作銘紀其由。銘有引曰。大慧老師以竹篦揭示佛祖不傳之妙。幾四十年。遂使臨濟正派勃興焉。至於居患難中。亦不倦提擊。所以梅州報恩有竹篦在堂司也。江西瑩仲溫嘗掌其職。得之而歸。豈特為叢林千載之榮觀邪。無著妙總謹稽首為之銘曰。南山有竹。不削自異。狀若黑蚖。噴噴毒氣。如尺之捶。用之無匱。鍛聖烹凡。經天緯地。仲溫得之。尤宜保秘。照映叢林。千古不墜。愚渦沈鄉井。收得誠為閑傢俱。溘然後。定被摩那輩將去撥火。何如於未蓋棺前。以竹篦及無著親寫之銘。並歸於禋兄。所幸其用得靈驗。想兄聞而必為之喜也。其山頭兄弟與兄契分厚而過江西。愚得復見者。唯古岡永

【現代漢語翻譯】 現代漢語譯本： 遵命。在乾道辛卯年（1171年）于荒山上搭建房屋。因為地勢高寒偏僻，年老體弱難以承受。到淳熙戊戌年（1178年）冬天，通過徒弟的名義隸屬於感山小寺，才得以遷居到那裡。寺廟的地基稅錢有三十一文，並沒有固定的產業，只有幾間破屋，就像玉川子在洛陽的住所一樣。親戚朋友憐憫我謀生能力不足，供養非常清貧。大家一起出資建造小輪藏，希望財物和佛法能夠相互補充，彌補我每日的供給。癸卯年（1183年），徒弟突然去世，於是我親自承擔灑掃的責任，除了計算柴火和米粒之外，沒有其他的念頭，只想睡得安穩。禋兄從上藍寺卸任后，來到山間，喜歡這裡的幽靜，住了十一個月。應南源寺的邀請，遷往青原山擔任住持，佛法因緣非常興盛，也有兩三個僧人，沒有辜負他的竹篦子的作用。所用的竹篦子，是大慧老師在梅陽時，來到報恩寺，為入門的弟子所用的。無著曾經作銘文記載它的來歷。銘文中有引言說：『大慧老師用竹篦子揭示佛祖不傳的奧妙，將近四十年，於是使臨濟宗派蓬勃興起。』即使在患難之中，也不倦地提倡使用竹篦子。所以梅州報恩寺有竹篦子在堂司。江西瑩仲溫曾經掌管這個職位，得到竹篦子后帶回家。這難道不是叢林千載的榮耀嗎？無著妙總恭敬地稽首為它作銘文說：『南山有竹，不加修飾自然奇異。形狀像黑色的蚖蛇，噴吐著毒氣。像尺子一樣的捶打，使用起來沒有窮盡。錘鍊聖人，烹煮凡人，經天緯地。仲溫得到它，更應該好好保密。照耀叢林，千古不墜。』我這個愚笨的渦陽鄉下人，得到它誠然是閑置的傢俱。一旦去世后，一定會被摩那輩的人拿去撥火。不如在還沒有入棺之前，把竹篦子和無著親自寫的銘文，一起歸還給禋兄。所幸它使用起來非常靈驗，想必兄長聽了也會為之高興。我的山頭兄弟與兄長的交情很深，而且去了江西，我能夠再次見到的，只有古岡永禪師了。

【English Translation】 English version: Following instructions. In the year Xinmao of the Qiandao era (1171 AD), I built a house on a desolate mountain. Because the terrain was high, cold, and remote, I, being old and sick, could not bear it. By the winter of Wuxu in the Chunxi era (1178 AD), I was able to move to the small Ganshan Temple under the name of my disciple. The temple's land tax was thirty-one coins, and there were no permanent assets, only a few dilapidated houses, like Yu Chuanzi's residence in Luoyang. Relatives and friends pitied my poor ability to make a living and provided me with meager support. Together, they contributed to create a small revolving scripture cabinet (Lunzang), hoping that wealth and Dharma could supplement each other and make up for my daily needs. In the year Guimao (1183 AD), my disciple suddenly passed away, so I personally took on the responsibility of sweeping and cleaning, and besides calculating firewood and counting rice grains, I had no other thoughts, only hoping to sleep soundly. Brother Yin, after resigning from Shanglan Temple, came to the mountain, enjoying its tranquility, and stayed for eleven months. Responding to the invitation of Nanyuan Temple, he moved to Qingyuan Mountain to serve as abbot, and the Dharma connection was very prosperous. There were also two or three monks who did not fail to make good use of his bamboo staff (zhubizi). The bamboo staff he used was given by Master Dahui at Meiyang when he came to Bao'en Temple for the disciples who entered the room. Wuzhuo once wrote an inscription to record its origin. The inscription has an introduction that says: 'Master Dahui used the bamboo staff to reveal the Buddha's untransmitted mysteries for nearly forty years, thus causing the Linji (Rinzai) sect to flourish.' Even in times of hardship, he tirelessly advocated the use of the bamboo staff. Therefore, Bao'en Temple in Meizhou has a bamboo staff in the hall. Ying Zhongwen of Jiangxi once held this position and took the bamboo staff home after obtaining it. Isn't this a glory for the monastery for thousands of years? Wuzhuo Miaozong respectfully bows and writes an inscription for it, saying: 'There is bamboo in the Southern Mountains, naturally unique without carving. Its shape is like a black snake, spitting out poisonous gas. Like a ruler's beating, its use is inexhaustible. Forging saints and cooking mortals, spanning heaven and earth. Zhongwen obtained it, and should especially keep it secret. Illuminating the monastery, never falling for thousands of years.' I, a foolish villager from Woyang, obtained it and it is indeed idle furniture. Once I pass away, it will surely be taken by the Manas (摩那, referring to ignorant people) to poke the fire. It is better to return the bamboo staff and the inscription personally written by Wuzhuo to Brother Yin before I am coffined. Fortunately, it is very effective when used, and I think my brother will be happy to hear about it. My mountain brother has a deep friendship with my brother and has gone to Jiangxi. The only one I can see again is Zen Master Yong of Gugang.

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兄。受仰山命。時取道豐城。來庵所相訪。因送其入院。其後遷大溈。二年而示寂。長溪晦兄住香城。亦至山舍。及董大溈。閱一月而委順。建昌圓兄自鵝湖移仰山。迂路相尋。亦送其至臨江慧力。無何。領院事七日而西邁。然晦．圓二兄。世緣不假借如此。在其分上。又何憾焉。育王光兄。道福如是之盛。向來朝游夕處。而不識韋皇是貴人者多矣。自其出世。收書三四。其在靈隱。故嘗問之以書曰。兄今羽凡骨為飛仙。起故魚為雲龍。之時如演．圓二兄。尚未聞人天推轂。何邪。兄雖不藉其齒牙餘論。而道香德風自然藹著。其所以問之者。庶其不忘持天下叢林之公論也。今叢林無公論。奈何。奈何。前夏凈慈密兄以書見寄。紆誠盡意。不替疇昔祖道。正賴其主盟。為本色衲子所歸。豈謂去夏遽爾逾蔥嶺而去。兄必為短氣耳。況江湖朋舊彫零如霜葉脫木。亦無幾矣。殊使人愴然也。今華藏璉兄住保安。日有書來云。祖詠住越之興善已數年。在臨安時。綴集大慧始末。作年譜一冊。不肯上徑山與前輩看詳。急於刊行。亦多疏脫。愚於是答其書。糾其年譜之謬。今試為兄略舉數端。譜云。師再至荊南。張無盡問以。堯．舜．禹．湯。古之聖君。而釋典不言。何也。師云梵王．帝釋說法因緣為對。其所取簡脫如此。適足以增

【現代漢語翻譯】 兄長。奉仰山（地名，也指仰山慧寂）之命，曾取道豐城，來我庵所拜訪。我因此送他到寺院擔任住持。之後他遷往大溈（地名）。兩年後圓寂。長溪晦兄住在香城，也曾到我的山舍。後來董理大溈寺，一個月后安詳離世。建昌圓兄從鵝湖（地名）調到仰山，特意繞路來找我，我也送他到臨江慧力寺。不久，主持院務七天後就去世了。然而晦兄和圓兄，世間的緣分如此短暫。就他們的本分而言，又有什麼遺憾呢？育王光兄，他的道行和福報如此興盛，過去朝夕相處，卻不認識韋皇（人名，指光兄）是貴人的，實在太多了。自從他出世弘法，收到的書信有三四箱。他在靈隱寺時，我曾經寫信問他：『兄長如今羽化成仙，像魚變成龍一樣騰飛的時候，演兄和圓兄，還沒有聽說有人推薦他們，這是為什麼呢？』兄長雖然不需要別人的讚揚，但他的道香德風自然而然地散發出來。我之所以問他，是希望他不要忘記主持天下叢林的公論。現在叢林沒有公論，怎麼辦啊！怎麼辦啊！前年夏天，凈慈寺的密兄寄來書信，情真意切，沒有改變以往的祖師之道，正因為有他主持，才成為本色僧人的歸宿。哪裡想到去年夏天他竟然去世了。兄長一定是感到氣短吧。況且江湖上的朋友們凋零得像霜葉脫落，也沒有幾個了，實在讓人悲傷。現在華藏寺的璉兄住在保安，每天都有書信來，說祖詠住在越地的興善寺已經好幾年了，在臨安時，蒐集整理了大慧宗杲（人名）的始末，寫成了一本年譜，卻不肯拿到徑山給前輩們看，急於刊行，也有很多疏漏。所以我回信糾正他年譜中的錯誤。現在我為兄長略舉幾點。年譜上說：『大慧宗杲禪師再次到荊南，張無盡（人名）問他：堯、舜、禹、湯，是古代的聖君，為什麼佛經里沒有記載？』大慧宗杲禪師用梵王、帝釋說法因緣來回答。他所引用的內容如此簡略，恰恰增加了 增

【English Translation】 Brother. Received orders from Yangshan (place name, also refers to Yangshan Huiji). Once took the road through Fengcheng to visit my hermitage. Therefore, I sent him to the monastery to serve as abbot. Later, he moved to Dawei (place name). He passed away two years later. Brother Changxi Hui lived in Xiangcheng and also came to my mountain hermitage. Later, he managed Dawei Temple, and passed away peacefully a month later. Brother Jianchang Yuan transferred from Ehu (place name) to Yangshan, making a detour to find me. I also sent him to Huili Temple in Linjiang. Soon after, he passed away seven days after taking charge of the monastery. However, the worldly connections of Brothers Hui and Yuan were so short. In terms of their duties, what regrets could there be? Brother Yuwang Guang, his Taoist practice and blessings are so prosperous. In the past, many people who spent time with him day and night did not recognize that Wei Huang (person's name, referring to Brother Guang) was a noble person. Since he came into the world to promote the Dharma, he has received three or four boxes of letters. When he was in Lingyin Temple, I once wrote to him and asked: 'Brother, now that you have ascended to immortality, like a fish transforming into a dragon, why haven't I heard of anyone recommending Brothers Yan and Yuan?' Although the elder brother does not need the praise of others, his Taoist fragrance and virtuous demeanor naturally emanate. The reason I asked him was that I hoped he would not forget to uphold the public opinion of the monasteries in the world. Now there is no public opinion in the monasteries, what should we do! What should we do! The summer before last, Brother Mi of Jingci Temple sent me a letter, with sincerity and earnestness, without changing the ancestral path of the past. It is precisely because he presided over it that he became the home of authentic monks. Who would have thought that he would pass away last summer. The elder brother must have felt short of breath. Moreover, the old friends in the Jianghu are withering like fallen frost leaves, and there are not many left, which is really sad. Now Brother Lian of Huazang Temple lives in Bao'an, and letters come every day, saying that Zu Yong has lived in Xingshan Temple in Yue for several years. When he was in Lin'an, he collected and compiled the beginning and end of Dahui Zonggao (person's name) and wrote a chronicle, but he refused to take it to Jingshan for the seniors to see, and was eager to publish it, and there were many omissions. So I wrote back to correct the errors in his chronicle. Now I will briefly list a few points for the elder brother. The chronicle says: 'Zen Master Dahui Zonggao went to Jingnan again, and Zhang Wujin (person's name) asked him: Yao, Shun, Yu, and Tang were ancient sage kings, why are they not recorded in the Buddhist scriptures?' Zen Master Dahui Zonggao answered with the causes and conditions of Brahma and Indra speaking the Dharma. The content he quoted was so brief, which just increased increase

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排佛者之誚。若據當時所問所答。極有理趣。而老師嘗于紹興九年間與尹侍講彥明說。尹首肯者再三。即非對以梵王請佛說法因緣。愚以其詳具于云臥紀談。茲不欲縷陳。又贊草堂像。則是十年寶峰化主求之於徑山。其時草堂尚無恙。故有小根魔子還知否。此是吾家真白眉之句。乃非十三年作于衡陽也。又李參政泰發所贈絕句。其引云。適衡。聞州郡欲免旬呈。師毅然不可曰。無以我累人。此意豈流俗泛泛者所能窺之哉。感嘆成小詩曰。十畝荒園旋結茅。芥菘挑盡到同蒿。聖恩未許還磨衲。且向階前轉幾遭。蓋十一年冬間。非二十年也。大慧初到衡陽。庵于城中廖司戶西園。其譜改十畝作十里。在衡陽城豈容十里園邪。又改同蒿作蓬蒿。且蓬非可食之菜。然參政公之詩。如唐高力士責峽州。詠薺菜而寄意焉。其譜中有作說疏謬處。謾為兄略言其數段。如雲。梅為南方煙瘴之郡。醫藥極少。東歸而不沾霈澤者。六十有三。既無人字。則是何物。若是人而死煙瘴。蓋為法忘軀之士。既非罪責。豈可不沾霈澤邪。昔徐師川在昭州有詩曰。嶺外昭州最瘴煙。華人罪大此為遷。老夫無罪緣何事。也向昭州住半年。其死於梅州六十有三人。可比類徐公在昭州也。又云。師居梅州。衲子追隨於荒寒寂寞之濵。丐一言。冀一盼。以為終

【現代漢語翻譯】 現代漢語譯本 對排斥佛教者的責難。如果根據當時所問所答，其中極富哲理和趣味。老師曾經在紹興九年（1139年）與尹侍講彥明談論此事，尹侍講多次表示贊同。這並非是用梵天王請佛說法的故事來應對。我認為其中的詳細情況都記載在《云臥紀談》中，這裡就不再贅述。另外，讚頌草堂和尚畫像的詩，是紹興十年（1140年）寶峰寺的住持向徑山寺求取的。當時草堂和尚還很健康，所以詩中有『小根魔子還知否，此是吾家真白眉』的句子。這並非是紹興十三年（1143年）在衡陽所作。還有李參政泰發所贈的絕句，其引言說：『適逢到衡陽，聽說州郡想要免除每旬的呈報，老師堅決不同意，說：不要因為我而連累別人。』這種意境豈是平庸之輩所能理解的呢？因此感慨地寫了一首小詩：『十畝荒園旋結茅，芥菘挑盡到同蒿。聖恩未許還磨衲，且向階前轉幾遭。』這應該是紹興十一年（1141年）冬天的事情，而不是紹興二十年（1150年）。大慧禪師初到衡陽時，住在城中廖司戶西園的庵中。傳記中將『十畝』改為『十里』，在衡陽城中怎麼可能有十里大的園子呢？又將『同蒿』改為『蓬蒿』，而且蓬蒿不是可以食用的蔬菜。然而參政公的詩，就像唐朝高力士責備峽州，詠薺菜而寄託心意一樣。傳記中有些說法存在疏漏之處，我為兄長略微說幾段。比如書中說：『梅州是南方煙瘴之地，醫藥極少，東歸而沒有得到朝廷恩澤的人，有六十三人。』既然沒有『人』字，那是什麼東西呢？如果是人死於煙瘴，那是因為為佛法而忘卻自身的人，既然不是罪責，怎麼可以不得到朝廷的恩澤呢？以前徐師川在昭州有詩說：『嶺外昭州最瘴煙，華人罪大此為遷。老夫無罪緣何事，也向昭州住半年。』那些死於梅州的六十三人，可以比作徐公在昭州的情況。書中又說：『禪師居住在梅州，僧侶們追隨在荒涼寂寞的邊遠之地，乞求一句話，希望得到一次關注，以此為終身……』

【English Translation】 English version These are criticisms from those who reject Buddhism. If based on the questions and answers at the time, they are extremely logical and interesting. The teacher once discussed this with Attendant Lecturer Yin Yanming during the ninth year of Shaoxing (1139), and Yin repeatedly agreed. This is not a response using the story of Brahma inviting the Buddha to preach. I believe the details are recorded in 'Yun Wo Ji Tan', so I will not repeat them here. Furthermore, the poem praising the portrait of Abbot Caotang was requested from Jingshan Temple by the abbot of Baofeng Temple in the tenth year of Shaoxing (1140). At that time, Abbot Caotang was still healthy, so the poem contains the line 'Little root demons, do you still know? This is the true eyebrow of our family.' This was not written in Hengyang in the thirteenth year of Shaoxing (1143). Also, the quatrain presented by Vice Minister Li Taifa, its introduction says: 'Happened to arrive in Hengyang, heard that the prefecture wanted to waive the decadal reports, the teacher firmly disagreed, saying: Do not burden others because of me.' How could such a state of mind be understood by ordinary people? Therefore, he wrote a small poem with emotion: 'Ten acres of barren garden newly thatched, mustard and cabbage picked clean to the same Artemisia. The Holy Grace has not allowed me to return to grind my robe, and I have turned several times before the steps.' This should have been in the winter of the eleventh year of Shaoxing (1141), not the twentieth year of Shaoxing (1150). When Great Master Dahui first arrived in Hengyang, he lived in a hermitage in the west garden of Secretary Liao in the city. The biography changes 'ten acres' to 'ten li (Chinese mile)', how could there be a ten-li garden in Hengyang city? It also changes 'Artemisia' to 'wormwood', and wormwood is not an edible vegetable. However, Vice Minister Li's poem is like Gao Lishi of the Tang Dynasty rebuking Xia Prefecture, praising shepherd's purse and expressing his intentions. There are some omissions in the biography, I will briefly mention a few to my brother. For example, the book says: 'Meizhou is a southern land of miasma, with very little medicine, and sixty-three people returned east without receiving imperial grace.' Since there is no word 'people', what is it? If people died of miasma, it was because they forgot themselves for the sake of the Dharma, since it is not a crime, how can they not receive imperial grace? In the past, Xu Shichuan had a poem in Zhao Prefecture saying: 'Zhao Prefecture outside the mountains is the most miasmic, Chinese people are exiled here for great crimes. I am innocent, why am I here? I also live in Zhao Prefecture for half a year.' Those sixty-three people who died in Meizhou can be compared to Xu Gong in Zhao Prefecture. The book also says: 'The master lived in Meizhou, and monks followed in the desolate and lonely remote areas, begging for a word, hoping for a glance, taking this as their lifelong goal...'

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身慰幸。足可下視諸方。若爾。則適足取笑諸方。以老師參徒非標誌于宗門本分事。乃東山頌今者叢林走大聲之謂也。又云。紹興甲戌。在梅州。以臨濟正宗法語付法宏首座．道先侍者。宏既不得。其死於梅陽。而先亦死於徑山侍寮。宏．先既死。則正宗法語付之誰邪。今不得正宗法語付授。而嗣法者則何以借口。此所謂華詞損實耳。昔圓悟在蜀。嘗以衣並缽寄來泉南與老師。是時老師有偈曰。付來鐵缽盛貓飯。磨衲袈裟入墨盆。祖宗活計都壞了。不知將底付兒孫。老師既施為如此。何必獨收正宗法語付宏．先也。又云。兄與璉密禋。于老師語錄節其綱要。離為五冊。既節。則是刪繁去冗。然其間不無去取。似不當揭示於世徒。使叢林增阿難眊矣之嘆也。又有按事出武庫者。卻不敘武庫所出端由。今略敘武庫之權輿。乃紹興十年春。信無言數輩在徑山。以前後聞老師語古道今。聚而成編。福清真兄戲以晉書．杜預傳中武庫二字為名。至十一年四月間。老師升座。而張侍郎與法會。老師因說。張魏公之兄昭遠參圓悟。而圓悟謂其為鐵刬禪。今山僧卻謂侍郎禪為神臂弓。未免以偈見意曰。神臂弓一發。穿過千重甲。子細拈來看。當甚臭皮襪。次日。侍郎請升座。而臺州了因禪客致問曰。神臂弓一發。千重關鎖一時開。吹毛

劍一揮。萬劫疑情悉皆破。猶是生死岸頭事。作家相見時如何。師曰。拖出這死屍。進云。和尚為誰恁么道。師云。棺木里瞠眼。進云。此未是學人問處。師云。你問處又作么生。進云。把手上高山。師云。非你境界。進云。毒蛇頭上也要揩癢。師云。你不是這般人。進云。若不登龍門。焉知滄海闊。師云。爭奈已遭點額。逮五月間。侍郎遭臺評。被及老師有衡陽之行。蓋是時。朝廷議兵。而神臂弓之論頗紛紜。所以侍郎答何中丞書。有除帥在月末之語。已而。張徽猷昭遠有偈嘲老師曰。小庵庵主放憨癡。愛向人前說是非。只因一句臭皮襪。幾乎斷送老頭皮。由是山頭識者。莫不以武庫二字為憂。故千僧閣首座江州能兄揭榜子于閣門曰。近見兄弟錄得老師尋常說話。編成冊子。題名武庫。恐于老師有所不便。可改為雜錄。則無害焉。其後。又偽作李參政漢老䟦。而以紹興辛酉上元日書于小溪草堂之上。其實老師則不知有武庫。及於紹興庚午。在衡陽見一道者寫冊。取而讀。則曰。其間亦有是我說話。何得名為武庫。遂曰。今後得暇。說百件與叢林結緣。而易其名。未幾。移梅陽。至癸酉夏。宏首座以前語伸請。於是閑坐間有說。則宏錄之。自大呂申公執政。至保寧勇禪師。四明人。乃五十五段而罷興。時福州禮兄亦與

【現代漢語翻譯】 現代漢語譯本 劍一揮，所有的疑惑和執著瞬間破滅。但這仍然是生死輪迴的事情。真正的修行者相遇時會怎樣呢？ 老師說：『把這具死屍拖出去。』 僧人問：『和尚您為什麼要這樣說？』 老師說：『棺材裡瞪著眼睛。』 僧人說：『這還不是學人想問的地方。』 老師說：『你問的地方又該怎樣？』 僧人說：『用手托起高山。』 老師說：『這不是你的境界。』 僧人說：『即使在毒蛇頭上也要撓癢。』 老師說：『你不是這種人。』 僧人說：『如果不登上龍門，怎能知道滄海的廣闊？』 老師說：『可惜你已經被點額了（指受到限制）。』 到了五月，侍郎（官名）遭到彈劾，牽連到老師，有去衡陽的行程。當時，朝廷正在討論軍事，而關於神臂弓的議論很多。所以侍郎在給何中丞（官名）的信中，有除帥在月末的話。不久，張徽猷昭遠寫了一首偈語嘲笑老師說：『小庵庵主（指老師）裝瘋賣傻，喜歡在人前說是非。只因爲一句臭皮襪，幾乎斷送了老頭的性命。』因此，山頭有見識的人，都因為『武庫』二字而擔憂。所以千僧閣首座江州能兄在閣門貼出榜文說：『最近看到兄弟們記錄了老師平常說的話，編成冊子，題名為《武庫》。恐怕對老師有所不便，可以改為《雜錄》，就沒有害處了。』 之後，又有人偽造了李參政漢老的跋文，並題寫為紹興辛酉年（1141年）上元日寫于小溪草堂之上。其實老師並不知道有《武庫》這本書。到了紹興庚午年（1150年），在衡陽見到一位道士寫冊子，拿過來讀，就說：『其中也有我說的話，為什麼叫《武庫》呢？』於是說：『今後有空，說一百件事與叢林結緣，並改了它的名字。』 不久，移居梅陽。到癸酉年（1153年）夏天，宏首座用以前的話請求記錄老師的言論。於是閑坐時老師有所說，宏就記錄下來。從大呂申公執政，到保寧勇禪師（四明人），共五十五段而停止。當時福州禮兄也參與了記錄。

【English Translation】 English version With a single wave of the sword, all doubts and attachments are instantly shattered. Yet, this remains a matter of the cycle of birth and death. How do true practitioners meet? The master said, 'Drag this corpse out.' The monk asked, 'Why does the master say this?' The master said, 'Staring eyes in the coffin.' The monk said, 'This is not yet where the student wants to inquire.' The master said, 'Then how should you inquire?' The monk said, 'Lifting high mountains with the hand.' The master said, 'This is not your realm.' The monk said, 'Even on the head of a venomous snake, one must scratch the itch.' The master said, 'You are not that kind of person.' The monk said, 'If one does not ascend the Dragon Gate, how can one know the vastness of the ocean?' The master said, 'Alas, you have already been marked (referring to being limited).' In the fifth month, the Vice Minister (侍郎, a government official) was impeached, implicating the master, leading to a trip to Hengyang. At that time, the court was discussing military affairs, and there were many debates about the divine crossbow (神臂弓). Therefore, the Vice Minister, in a letter to the Censor-in-chief He (何中丞, a government official), mentioned the removal of the commander at the end of the month. Soon after, Zhang Huiyou Zhaoyuan (張徽猷昭遠) wrote a verse mocking the master, saying: 'The abbot of the small hermitage (小庵庵主, referring to the master) acts foolish and silly, and loves to gossip in front of people. Just because of a smelly sock, he almost lost the old man's life.' Therefore, knowledgeable people on the mountain were worried about the words 'Military Arsenal' (武庫). So, the head monk of the Thousand Monks Hall (千僧閣首座) Jiangzhou Neng (江州能) posted a notice on the hall door saying: 'Recently, I saw that the brothers recorded the master's usual words and compiled them into a book, titled Military Arsenal (武庫). I am afraid that it will be inconvenient for the master, so it can be changed to Miscellaneous Records (雜錄), which will be harmless.' Later, someone forged a postscript by Li Hanzhao (李漢老), a participating government official (參政), and wrote it as being written on the Lantern Festival (上元日) of the Xinyou year (辛酉年, 1141 AD) of the Shaoxing era (紹興) at the Xiaoxi Thatched Cottage (小溪草堂). In fact, the master did not know about the book Military Arsenal (武庫). In the Gengwu year (庚午年, 1150 AD) of the Shaoxing era (紹興), he saw a Taoist priest writing a book in Hengyang, took it and read it, and said: 'There are also words I said in it, why is it called Military Arsenal (武庫)?' So he said: 'In the future, when I have time, I will say a hundred things to form a connection with the Sangha (叢林), and change its name.' Soon after, he moved to Meiyang. In the summer of the Guiyou year (癸酉年, 1153 AD), the head monk Hong (宏首座) requested to record the master's words using the previous statement. So when the master said something while sitting idly, Hong recorded it. From the time when Da Lü Shen Gong (大呂申公) was in power, to the Chan Master Yong of Baoning (保寧勇禪師), a native of Siming (四明人), it stopped after fifty-five sections. At that time, the monk Li of Fuzhou (福州禮兄) also participated in the recording.

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編次。宏遂以老師洋嶼眾寮榜其門。有兄弟參禪不得。多是雜毒入心之語。取稟而立為雜毒海。宏之親錄。為德侍者收。禮之親錄。在愚處。禮之錄。其中尚有說云蓋古和尚。叢林謂古慕固者。頌狗子無佛性話曰。趙州狗子無佛性。終日庭前睡不驚。狂風打落古松子。起來連吠兩三聲。老師曰。此吟狗子詩也。禮之小楷。筆力精勁。殊有風韻。蓋出之於晉宋法帖耳。又譜中於二十年收四句詩而不敘其由。但云。皆預讖嶺海之意。詩曰。雁回始覺瀟湘遠。石鼓灘頭莫怨天。一住十年秦楚隔。木弓重續舊因緣。蓋是雪峰聞兄于紹興十二年從衡陽來臨安。見有以西蜀費孝先之術。設肆而為人決休咎。聞因以老師問焉。故有是詩也。衡陽有回雁峰。瀟湘有石鼓灘。而辛酉至庚午。移梅陽則十年。或云。古以梅木為弓。未詳所出。若以卦詩較老師衡陽之事。可謂奇中矣。又譜中收而使人不可曉者。如雲華藥寺慶懺鐘樓小參說偈。戲操閩音。用其里語。后以杜牧之詩。驚起暮天沙上雁為斷句。愚嘗聞筠陽瑫兄說仰山鐘樓壁間。舊有題云。突然架起一間屋。中心懸個鐵瑯珰。驚起暮天沙上雁。海門斜去兩三行。以老師與竹庵在仰山時。嘗登樓讀而為笑。及於華藥小參。舉以為法樂。若謂海門為讖。則老師未嘗過海門。何讖之有哉。又

【現代漢語翻譯】 編次。宏遂和老師洋嶼一起，在眾寮中張榜公佈他的門規。有兄弟參禪卻不得要領，多半是雜毒入心的言語。於是取其精華，立為《雜毒海》。宏親自記錄，交給德侍者收藏。禮之也親自記錄，儲存在我這裡。禮之的記錄中，還有說到云蓋古和尚（叢林中稱古慕固者）頌揚狗子無佛性話的詩：『趙州狗子無佛性，終日庭前睡不驚。狂風打落古松子，起來連吠兩三聲。』老師說：『這是吟詠狗子的詩啊。』禮之用小楷書寫，筆力精勁，頗有風韻，大概是出自晉宋時期的法帖吧。此外，譜中在二十年間收錄了四句詩，卻沒有敘述其由來，只說：『都是預示嶺海之意。』詩說：『雁回始覺瀟湘遠，石鼓灘頭莫怨天。一住十年秦楚隔，木弓重續舊因緣。』大概是雪峰聞兄在紹興十二年（1142年）從衡陽來到臨安，見到有人用西蜀費孝先的方術，設攤為人占卜吉兇。聞因此用老師的事情去問他，所以才有了這首詩。衡陽有回雁峰，瀟湘有石鼓灘，而從辛酉年到庚午年，移居梅陽則有十年。有人說，古時用梅木做弓，但不知道出自哪裡。如果用卦詩來比較老師在衡陽的事情，可以說是非常準確了。此外，譜中收錄了一些讓人難以理解的內容，比如雲華藥寺慶懺鐘樓小參時說的偈語，戲用閩音，使用當地的方言。後來用杜牧的詩句『驚起暮天沙上雁』作為斷句。我曾經聽筠陽瑫兄說，仰山鐘樓的墻壁上，以前有人題寫道：『突然架起一間屋，中心懸個鐵瑯珰。驚起暮天沙上雁，海門斜去兩三行。』因為老師和竹庵在仰山時，曾經登上鐘樓讀到這首詩而覺得好笑。等到在華藥小參時，就舉出這首詩作為法樂。如果說海門是預兆，那麼老師從未去過海門，又有什麼預兆可言呢？

【English Translation】 Compilation. Hong then, together with his teacher Yangyu, posted his monastic rules at the various halls. Some brothers practiced Chan (Zen) meditation but failed to grasp its essence, often due to words that poisoned their minds. Therefore, he extracted the essence and compiled it into 'The Sea of Mixed Poisons'. Hong personally recorded it and entrusted it to the attendant De for safekeeping. Li also personally recorded it, keeping it with me. In Li's record, there is also mention of the Yun Gai Gu (Cloud-Covered Ancient) monk (whom the monastic community refers to as Gu Mugu), praising the saying of the dog having no Buddha-nature: 'Zhao Zhou's (Joshu's) dog has no Buddha-nature; it sleeps in the courtyard all day without being startled. A strong wind knocks down ancient pine cones; it gets up and barks two or three times.' The teacher said, 'This is a poem praising the dog.' Li wrote it in small regular script, with vigorous and refined strokes, possessing a unique charm, probably derived from the calligraphic models of the Jin and Song dynasties. Furthermore, the genealogy includes four lines of poetry collected over twenty years without explaining their origin, only stating: 'They all foreshadow the meaning of Linghai.' The poem says: 'Returning geese first realize Xiao Xiang is far away; do not complain about the sky at Shi Gu Shoal. Living for ten years separated by Qin and Chu; the wooden bow renews old karmic connections.' It is likely that Xuefeng Wen, in the twelfth year of Shaoxing (1142), came to Lin'an from Hengyang and saw someone using the art of Fei Xiaoxian of Western Shu, setting up a stall to divine fortunes for people. Wen then used the teacher's affairs to ask him, hence this poem. Hengyang has the Returning Geese Peak, and Xiao Xiang has Shi Gu Shoal, and from the year Xin You to Geng Wu, moving to Meiyang took ten years. Some say that in ancient times, plum wood was used to make bows, but the source is unknown. If we compare the teacher's affairs in Hengyang with the poem of divination, it can be said to be remarkably accurate. Furthermore, the genealogy includes some content that is difficult to understand, such as the verse spoken during the small Chan gathering at the Bell Tower of the Qingchan Temple in Yunhua, playfully using the Min dialect and local language. Later, the line 'Startled the geese on the sandy shore in the twilight sky' from Du Mu's poem was used as a concluding phrase. I once heard Brother Yunyang Tao say that on the wall of the Bell Tower of Yangshan, someone had previously inscribed: 'Suddenly erecting a room, a metal bell hangs in the center. Startled the geese on the sandy shore in the twilight sky, slanting towards the sea gate in two or three rows.' Because the teacher and Zhu'an, when they were at Yangshan, once climbed the bell tower and read this poem and found it amusing. When they held a small Chan gathering at Huayao, they cited this poem as Dharma music. If we say that the sea gate is a foreshadowing, then the teacher has never been to the sea gate, so what foreshadowing could there be?

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譜收祭圓悟文。不動軒記。已見於泉南刊舟峰文集。則是其代亦不必收為老師作也。至於臨示寂。遺奏四十二字。乃親跡。而卻不收。遂收愚所錄囑嗣法委曲之語。然愚是時于喪。司職在掌記。所以于語之結尾。明說是口授。侍者令錄以為別。此所謂老夫常談。何足收邪。又譜雲師隆興癸未三月。聞王師凱旋作偈。有氛埃一掃蕩然空之句。然偈初欲以進而未果。真跡在賢兄處。賢卒而流落為仰山權兄收。偈前有臣某甲上進五字。氛埃一掃蕩然空。百二山河在掌中。世出世間俱了了。當陽不昧主人公。若此偈可全收而卻不爾。譜末云。奪食驅耕。斷橋塞路。蓋遊戲耳。若以是為遊戲。可乎。此所謂妄言傷正也。前輩曰。奪食驅耕手段辣。茲可見宗師體裁耳。又云。其所攝化。傾倉倒廩。墮珥遺簪。唯恐不適師意。則人情相奉。而非歸依至道。從其攝化也。其墮珥遺簪。則是遺失墮落。而非韓文公所謂越商胡賈脫身獻耳。譜中間有按塔銘而並無按正續傳。至於有數段按師謂侍者。若是說話初無定論。既非上紙筆。何可言按。俗諺所謂口說無憑也。又譜䟦云。採摭正續傳所不載者。集為年譜。及觀譜之所收。盡出于正續傳。何得為不載邪。興國軍安兄。作建康出隊先馳。歸謂愚曰。老師緣秦太師有親戚命升座。乃言。我雖被

【現代漢語翻譯】 現代漢語譯本 關於編纂《圓悟文集》的意見。其中《不動軒記》已經收錄在泉南刊印的《舟峰文集》中。那麼，這篇文章就不必再以老師的名義收錄了。至於老師臨終時留下的四十二字遺奏，那是老師的親筆，卻反而沒有收錄。反而收錄了我記錄的老師囑咐繼承衣缽的詳細話語。然而，我當時正在辦理喪事，擔任掌記的職務，所以在記錄的結尾明確說明是口頭傳授，由侍者記錄下來作為別錄。這所謂的『老夫常談』，有什麼值得收錄的呢？ 另外，譜中說老師在隆興癸未年（1163年）三月，聽到王師凱旋的訊息後作了一首偈子，其中有『氛埃一掃蕩然空』的句子。然而，這首偈子最初是想進獻給朝廷但沒有成功，真跡在賢兄那裡。賢兄去世后，這幅字流落到仰山權兄手中。偈子前面有『臣某甲上進』五個字。『氛埃一掃蕩然空，百二山河在掌中。世出世間俱了了，當陽不昧主人公。』如果這首偈子可以全部收錄，卻並沒有這樣做。譜的末尾說，『奪食驅耕，斷橋塞路』，這不過是遊戲罷了。如果認為這是遊戲，可以嗎？這可以說是妄言傷正了。前輩說，『奪食驅耕手段辣』，由此可見宗師的體裁啊。 又說，老師所攝化的人，『傾倉倒廩，墮珥遺簪』，唯恐不合老師的心意。這只是人情上的奉承，而不是歸依至道，從而接受老師的攝化。所謂『墮珥遺簪』，是指遺失墮落，而不是韓愈所說的越商胡賈脫身獻納。譜的中間有『按塔銘』，卻沒有『按正續傳』。至於有幾段『按師謂侍者』，如果這些話最初沒有定論，既沒有寫在紙上，怎麼能說是『按』呢？俗話說『口說無憑』啊。 另外，譜的跋文中說，『採摭正續傳所不載者，集為年譜』。及至觀看譜中所收錄的內容，卻都出自《正續傳》，怎麼能說是『不載』呢？興國軍安兄，在建康出隊時先馳，回來對我說，老師因為和秦太師有親戚關係，所以被命令升座，於是說，『我雖然被……』

【English Translation】 English version Opinions on compiling the 'Collected Works of Yuanwu'. The 'Record of the Immovable Pavilion' has already been included in the 'Collected Works of Zhoufeng' published in Quannan. Therefore, this article does not need to be included again in the name of the teacher. As for the forty-two-character posthumous edict left by the teacher before his death, that was the teacher's own handwriting, but it was not included. Instead, it included my record of the teacher's detailed words instructing the inheritance of the mantle. However, I was handling the funeral at that time, serving as the recorder, so at the end of the record, it was clearly stated that it was an oral transmission, recorded by the attendant as a separate record. What is the point of including this so-called 'old man's talk'? In addition, the genealogy says that in the third month of the Guiwei year of Longxing (1163 AD), after hearing the news of the Wang army's triumphant return, the teacher wrote a verse, which included the sentence 'The atmosphere is swept away and completely empty'. However, this verse was originally intended to be presented to the court but was not successful, and the original is with my virtuous brother. After the virtuous brother passed away, this calligraphy fell into the hands of Brother Quan of Yangshan. There are five characters 'Your subject so-and-so presents' in front of the verse. 'The atmosphere is swept away and completely empty, the hundred and two mountains and rivers are in the palm of the hand. The world and the world are completely understood, the master of the present moment is not ignorant.' If this verse could be included in its entirety, it was not done. At the end of the genealogy, it says, 'Seizing food and driving away plowing, cutting off bridges and blocking roads' are just games. If you think this is a game, is it okay? This can be said to be reckless words that hurt the truth. The predecessors said, 'Seizing food and driving away plowing is a ruthless method', from which we can see the style of the patriarch. It is also said that the people who were converted by the teacher, 'emptied their granaries and overturned their barns, dropped their earrings and lost their hairpins', fearing that they would not meet the teacher's wishes. This is just human flattery, not returning to the supreme path, and thus accepting the teacher's conversion. The so-called 'dropping earrings and losing hairpins' refers to loss and falling, not the surrender of foreign merchants as Han Yu said. In the middle of the genealogy, there is 'according to the pagoda inscription', but there is no 'according to the official and supplementary biographies'. As for several paragraphs 'according to the teacher's words to the attendant', if these words were not finalized at the beginning, and were not written on paper, how can they be said to be 'according to'? As the saying goes, 'oral words have no proof'. In addition, the postscript of the genealogy says, 'collecting those not recorded in the official and supplementary biographies to compile a chronicle'. But when looking at the contents included in the genealogy, they all come from the 'official and supplementary biographies', how can they be said to be 'not recorded'? Brother An of Xingguo Army, rushed ahead when leaving the team in Jiankang, and said to me upon returning, the teacher was ordered to ascend the seat because he was related to Grand Tutor Qin, so he said, 'Although I was...'

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太師編管十七年。未嘗敢怨佗。其實事有前定也。遂引。東山受業院。于崇寧甲申塑佛。有異人丁生便謂像有難。則人來出家。像毀。則人有難。若較我平生事。時日無差。豈不是前定邪。士大夫聞者。靡不服其達也。正續傳首載此事。而譜卻按為定上座普說而說。然說事有由。不若為秦太師親戚說者為優耳。試于廣錄檢尋。于定普說有無。便見其鑿空造端。欺誑於世也。紹興丙子秋。老師曾於鄂渚舟中。以愚生緣洪州。顧而謂曰。洪州出得幾個尊宿。如。寶峰月．海會從．云峰悅輩。甚生次第。又云。我年十九游隱靜杯渡庵。其庵主說所夢。便謂我是云峰悅和尚後身。及到瑞竹珵和尚處。卻道我是再來人。是時老師說得甚詳。故嘗備載於云臥紀談。而譜中只說珵說為再來人。卻不能收云峰後身之事。然老師屢說。而叢林知者亦眾也。所以向來對靈文。故云舉世知云峰悅老之後身。逢時獲南嶽讓公之前號。蓋讓公亦賜大慧禪師也。江西近有一僧撰隆興佛運統紀。凡兩巨編印行。以初祖迦葉于周懿王四年庚寅入雞足山。而傳燈錄載卻是孝王五年丙辰也。其差紊二十八年。于迦葉尚如此。余可知矣。又收晉懷帝為劉曜使衣青衣而行酒。及東晉孝武帝晚年。長星現而舉酒祝曰。長星勸爾一杯酒。觀其二事。何與佛運邪。愚因

見統紀無足取。遂用小青江紙一幅。上𦘕小佛。兩旁𦘕八十眼。于每眼中只寫四字。如甲寅示生。至壬申入滅之數。其下敘化跡七百餘字。名曰釋迦文佛住世圖。其敘說法年時。略曰。初詣鹿苑開演二乘。其癸未至甲午唯談生滅。是為阿含經聲聞小乘也。其次乙未至壬寅說方等諸大乘經。彈訶二乘。令恥小慕大。其次癸卯至甲子說般若諸經。融通二乘。令心通泰。其次乙丑至壬申說法華．涅槃等經。開權顯實。指小即大。混而為一。所謂身住世七十九年。而教談三百餘會也。愚向嘗與池州南道者議。欲撰老師住世圖。今亦不復措意矣。南與述首座。字無己者。是鄉人也。述同老師在京師圓悟會中而至云居。知老師出處之詳。無如述也。南與之同行。其聞見可知也。老師初住徑山。述作先馳。與首座勘辨亦有機語。由是叢林只呼為述先馳。嘗隨過衡陽。既移梅陽。而述歸鄉。首眾僧于梅山愚丘禪師席端而卒。愚平時與南親密。每聞其語叢林典故也。愚又因見吉州禾山方和尚。令福唐祖一書記所編死心行狀。及較舟峰續僧寶傳。則沒交涉。其傳則謂。初謁棲賢秀。次之黃龍參晦堂。會坐下板知事捶行者。聞杖聲而悟。晚住黃龍。退居晦堂。夜參。有乞末後句。與偈。泊然而逝。而行狀則謂。初謁晦堂于黃龍。閱九載。一夕

。燕坐微困。聞雷大震。廓然契悟。又經九載。方離黃龍遍參。而至棲賢謁秀鐵面。及再住黃龍。往大莊寫鼓樓牌為安心閣。體中不佳。院眾來請歸。遂厲聲曰。吾以大千為家。何院之歸乎。況衲僧家胡往不利哉。藏主僧慧宣曰。和尚宜自警省。師蹶起曰。川僧。我這裡事定。於是泊然而逝。是時靈源居昭默堂。以偈告死心靈席。其偈有敘曰。伏念十三日承降弊寮。碾茶具食。笑語甚歡。且舉昨日答舒州朝請徐師川甘露真乘書。其語委曲和軟。異乎平時。復舉今早答隱靜祖印書。云渠已作壽塔。云彼此老大。今後不必寄書來也。食罷。從容說話乃去。至次日晚間。報和尚早晨出莊。齋后似不快。恐今夕不歸。十五日早。聞已歸寂。某力病登方丈。見趺坐顏㒵睟然如平常。身體溫軟。但問不復應矣。唯是不應。亦涉呶呶然。知者方知。其如未具無耳之聽者。何因著偈以告于靈席。噫。慈音正色尚能為我發忉忉之誚乎。偈曰。平生詆真語。正色無忌諱。垂滅流軟音。向人真有謂。于余尤更勤。煮茗羅珍味。那知越夕閑。遽作翻身勢。聞登方丈觀。跏趺貌和睟。問焉不餘應。即承親說示。其如有耳人。難聽無聲義。何當妙寂中。等復演玄秘。然其偈敘與行狀同。而與傳則不同矣。其傳既行。其行狀則無聞于叢林也。死心可謂

命世大宗師。其平時出處。叢林不得聞其詳。是可太息也。愚向雖謬用其心。以所聞所見綴成大慧正續傳．無垢聞道傳．無著投機傳。庶幾於後文章宗工如孫尚書仲益作圓悟傳．秀紫芝作歐陽文忠公傳。而不至如舟峰作死心傳之疏脫耳。中昨雪峰聞兄．云居熙兄。並欲以傳鋟木。而力拒其不可者。其中必有不合輿議處。若不鋟木。尚可改易。若鋟木。則是以管見而欺當時會中朋舊。謂秦無人也。靈源作晦堂行狀有云早不奉戒律。且逢橫逆。天柱靜公以書力詆其不當言。又疏山如公編次草堂行錄。有日持心經一藏。以般若力資云巖造藏。而東山空公以書糾其非。是其靈源．疏山智高識博。尚取詬于同列。況佗人哉。然正續所收嗣法。止於在洋嶼．小溪前住徑山受記莂者。其衡梅與再住徑山並無與焉。至於收無著者。蓋依彷達磨傳載尼總持。在於無著。則不忝耳。今聞．光二兄法子法孫棋佈名山。以傳不收。其師必怒罵生滅也。昔靈源著五祖演和尚正續銘。而無圓悟名。但佛鑒．佛眼而已。蓋是時。圓悟出世西蜀。而道聲未及南方。孟子所謂盡信書不如無書也。雪堂作佛眼正續記。久已刊行。兄曾見否。前得兄書有言。不附承動靜已十年。登時口占一偈曰。吳楚相望亦遠哉。十年方得一書來。世無百歲之人也。縱有書來能

【現代漢語翻譯】 現代漢語譯本

這位是名震天下的大宗師。至於他平時的行蹤和隱居之處，我們這些叢林中的人無從得知詳情，實在令人嘆息。我雖然才疏學淺，但還是盡力將我所聽所見，編撰成《大慧正續傳》、《無垢聞道傳》、《無著投機傳》，希望後來的文章大家，比如孫尚書仲益，能寫出《圓悟傳》，秀紫芝能寫出《歐陽文忠公傳》，而不至於像舟峰那樣，寫出粗疏的《死心傳》。

前些日子，雪峰和云居熙兩位兄長，都想把這些傳記刻版印刷，但我極力反對，其中必定有不符合大眾意見的地方。如果不刻版，還可以修改；如果刻版了，那就是以我個人的片面見解，欺騙當時的同道朋友，以為天下沒有人才了。靈源撰寫《晦堂行狀》時，提到晦堂『早不奉戒律，且逢橫逆』，天柱靜公寫信極力批評他不應該這樣說。還有，疏山如公編纂《草堂行錄》，其中有『日持心經一藏，以般若力資云巖造藏』的說法，東山空公也寫信糾正他的錯誤。可見靈源、疏山這樣智慧高超、見識廣博的人，尚且會受到同道的批評，更何況其他人呢？

不過，《正續傳》所收錄的嗣法弟子，僅限於在洋嶼、小溪之前，在徑山接受印可的人。衡梅和再次住持徑山的人，都沒有收錄。至於收錄無著，是效仿《達磨傳》記載尼總持的做法，放在無著名下，也算合適。現在聽說，光二兄的法子法孫遍佈名山，如果傳記沒有收錄他們的師父，他們的師父一定會怒罵我們斷人慧命的。過去靈源撰寫《五祖演和尚正續銘》，卻沒有圓悟的名字，只有佛鑒、佛眼的名字。那是因為當時圓悟在西蜀弘法，他的名聲還沒有傳到南方。正如孟子所說，『盡信書不如無書』啊！雪堂所作的《佛眼正續記》早已刊行，兄長您見過嗎？

之前收到兄長的來信，說『不附承動靜已十年』，我當時口占一偈：『吳楚相望亦遠哉，十年方得一書來。世無百歲之人也，縱有書來能』

【English Translation】 English version

He is a great master who is famous in the world. As for his usual whereabouts and seclusion, we in the monastic community have no way of knowing the details, which is truly regrettable. Although I am of limited talent and learning, I have tried my best to compile what I have heard and seen into the 'Zhengxu Biography of Dahui' (Dahui Zhengxu Zhuan 大慧正續傳), the 'Biography of Wugou's Enlightenment' (Wugou Wendao Zhuan 無垢聞道傳), and the 'Biography of Wuzhu's Opportunity' (Wuzhu Touji Zhuan 無著投機傳), hoping that later literary masters, such as Sun Shangshu Zhongyi, can write the 'Biography of Yuanwu' (Yuanwu Zhuan 圓悟傳), and Xiu Zizhi can write the 'Biography of Ouyang Wenzhong Gong' (Ouyang Wenzhong Gong Zhuan 歐陽文忠公傳), so as not to be as crude as Zhoufeng's 'Biography of Sixin' (Sixin Zhuan 死心傳).

Some time ago, brothers Xuefeng and Yunju Xi both wanted to have these biographies printed, but I strongly opposed it, because there must be something in them that does not conform to public opinion. If they are not printed, they can still be revised; if they are printed, it would be to deceive the fellow practitioners of the time with my own one-sided views, thinking that there are no talented people in the world. When Lingyuan wrote the 'Conduct of Huitang' (Huitang Xingzhuang 晦堂行狀), he mentioned that Huitang 'did not observe the precepts early and encountered adversity', and Tianzhu Jinggong wrote a letter strongly criticizing him for not saying that. Also, Shushan Rugong compiled the 'Record of Caotang' (Caotang Xinglu 草堂行錄), which stated that 'he recited the Heart Sutra one collection a day, using the power of Prajna to help Yunyan build the collection', and Dongshan Konggong also wrote a letter to correct his mistake. It can be seen that even people as wise and knowledgeable as Lingyuan and Shushan would be criticized by their fellow practitioners, let alone others?

However, the Dharma heirs included in the 'Zhengxu Biography' are limited to those who received approval at Yangyu and Xiaoxi before, and at Jingshan. Hengmei and those who resided at Jingshan again were not included. As for including Wuzhu, it is to imitate the practice of the 'Biography of Bodhidharma' (Damo Zhuan 達磨傳) in recording the nun Zongchi, and placing it under Wuzhu's name is also appropriate. Now I hear that the Dharma sons and grandsons of Brother Guang are all over the famous mountains. If the biography does not include their master, their master will surely scold us for cutting off people's wisdom life. In the past, Lingyuan wrote the 'Zhengxu Inscription of Abbot Yan of the Fifth Ancestor' (Wuzu Yan Heshang Zhengxu Ming 五祖演和尚正續銘), but there was no name of Yuanwu, only the names of Fojian and Foyan. That was because Yuanwu was propagating the Dharma in Western Shu at that time, and his reputation had not yet spread to the South. As Mencius said, 'It is better to have no books than to believe everything in books!' The 'Record of Foyan Zhengxu' (Foyan Zhengxu Ji 佛眼正續記) written by Xuetang has already been published. Have you seen it, brother?

Previously, I received a letter from you, saying 'I have not attached myself to movements for ten years'. I then composed a verse on the spot: 'Wu and Chu are far apart, it took ten years to receive a letter. There are no people in the world who live to be a hundred years old, even if there is a letter, can'

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幾回。彼此書尺疏得往復。其道義于大圓鏡中豈有疏闊哉。昨于待來之人。剽聞兄力卻秀峰之命。而今而後。設使有援薛廷望請德山故事。必難施其計。故嘗有二偈奉懷。曰。自從相別幾經年。湖海唯聞道價傳。以遁名庵真個遁。獻華無路在諸天。又曰。聞道秀峰招不去。想于雙徑作終焉。既然穴鼻圖高臥。敢問時人作么穿。謾錄去。聊博一笑耳。愚行年六十有八。而來□無多。前輩所謂人生七十鬼為鄰。則近之矣。今俱老大。相望闊遠。必無薦見之因。懷抱何由軒豁。既形於紙筆。未免䌤縷相告。以兄為知言之人故也。即日愿言。齋息是衛。永永眉壽。以副叢林依向。此外無可為祝。不宣。曉瑩再拜。

【現代漢語翻譯】 現代漢語譯本： 多少次了，我們彼此書信往來頻繁。我們之間的道義情誼，在大圓鏡智中，難道會有疏遠隔閡嗎？昨天從等待來的人那裡，略微聽說了您極力拒絕秀峰邀請的事情。如此一來，今後如果有人想援引薛廷望請求德山住持的故事，必定難以得逞。所以我曾經寫了兩首偈子表達我的心意。一首是：『自從分別已經過去好幾年，江湖上只聽到您道義聲名的傳揚。以遁名庵（遁名庵：隱居之所）真正隱遁起來，想要獻華卻無路可走，只能身處諸天。』另一首是：『聽說秀峰邀請您您都沒有答應，想必您要在雙徑寺（雙徑寺：位於浙江杭州的著名寺院）安度晚年了。既然已經下定決心閉門高臥，請問世人該如何穿透您的心意呢？』隨便抄錄下來，只為博您一笑罷了。我今年六十八歲了，而未來的日子已經不多了。前輩所說的『人生七十古來稀』，大概就是指我這種情況了。如今我們都老了，彼此相隔遙遠，必定沒有機會見面了。心中的想法無從傾訴，既然已經寫在紙上，難免要絮絮叨叨地告訴您，因為我把您當作知心人啊。即日祝願您，齋戒清心，保重身體，永遠健康長壽，以符合叢林大眾對您的期望。此外沒有什麼可以祝願的了。不一一細說了。曉瑩再次拜上。 English version: How many times have we exchanged letters? Our moral relationship, within the Great Perfect Mirror Wisdom, could there be any estrangement? Yesterday, from someone who was waiting to come, I vaguely heard that you strongly declined the invitation from Xiufeng (秀峰：name of a mountain). In this case, if someone in the future wants to invoke the story of Xue Tingwang requesting Deshan (德山：referring to Deshan Xuanjian, a famous Zen master) to be the abbot, it will surely be difficult to succeed. Therefore, I once wrote two verses to express my feelings. One is: 'Since we parted, several years have passed, I only hear of the propagation of your virtuous reputation in the world. Truly secluded in the Dunming Hermitage (遁名庵：a place of seclusion), there is no way to offer flowers, only to be in the heavens.' The other is: 'Hearing that you did not accept the invitation from Xiufeng, I imagine you will spend your remaining years at Shuangjing Temple (雙徑寺：a famous temple located in Hangzhou, Zhejiang). Since you have decided to stay at home and sleep soundly, may I ask how the people of the world can penetrate your mind?' I casually copied them down, just to make you smile. I am sixty-eight years old this year, and there are not many days left. The saying of the predecessors, 'Life is rare at seventy,' probably refers to my situation. Now we are both old and far apart, and there will be no chance to meet. There is no way to express the thoughts in my heart. Since it has already been written on paper, I cannot help but tell you in detail, because I regard you as a confidant. I wish you, from this day on, to be pure in body and mind, take care of your health, and have eternal health and longevity, to meet the expectations of the monastic community. There is nothing else to wish for. I will not elaborate. Xiaoying bows again.

【English Translation】 How many times have we exchanged letters? Our moral relationship, within the Great Perfect Mirror Wisdom, could there be any estrangement? Yesterday, from someone who was waiting to come, I vaguely heard that you strongly declined the invitation from Xiufeng (秀峰：name of a mountain). In this case, if someone in the future wants to invoke the story of Xue Tingwang requesting Deshan (德山：referring to Deshan Xuanjian, a famous Zen master) to be the abbot, it will surely be difficult to succeed. Therefore, I once wrote two verses to express my feelings. One is: 'Since we parted, several years have passed, I only hear of the propagation of your virtuous reputation in the world. Truly secluded in the Dunming Hermitage (遁名庵：a place of seclusion), there is no way to offer flowers, only to be in the heavens.' The other is: 'Hearing that you did not accept the invitation from Xiufeng, I imagine you will spend your remaining years at Shuangjing Temple (雙徑寺：a famous temple located in Hangzhou, Zhejiang). Since you have decided to stay at home and sleep soundly, may I ask how the people of the world can penetrate your mind?' I casually copied them down, just to make you smile. I am sixty-eight years old this year, and there are not many days left. The saying of the predecessors, 'Life is rare at seventy,' probably refers to my situation. Now we are both old and far apart, and there will be no chance to meet. There is no way to express the thoughts in my heart. Since it has already been written on paper, I cannot help but tell you in detail, because I regard you as a confidant. I wish you, from this day on, to be pure in body and mind, take care of your health, and have eternal health and longevity, to meet the expectations of the monastic community. There is nothing else to wish for. I will not elaborate. Xiaoying bows again.

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