X86n1611_叢林盛事
卍新續藏第 86 冊 No. 1611 叢林盛事
No. 1611-A 叢林盛事序
余廁身叢林僅三十年。所見當代諸大老多矣。厭世掩扄丹丘中峰之下。日與草木俱脫。而陳習未忘。瞌睡之餘。信手抽骨董箱。得江西瑩公所著羅湖野錄一帙。及開卷。首乃無著師之為序引。有曰。前哲入道機緣。禪書多不備載。其過在當時英俊失於編次。是無衛宗弘法之心而然。遂致有見賢思齊者徒增嘆息。細味其語。誠可箴吾輩懶慢之病。因追憶平日在眾目見耳聞前輩近世可行可錄之語。共成一編。書成。將呈鄮峰佛照老人。見而悅之。謂侍僧道權曰。此真吾門盛事也。胡不刊木以傳後世。因以叢林盛事目之。知我罪我。毋加哂焉。
歲丁巳慶元三年仲秋日 道融序
叢林盛事綱目捲上程大卿參黃龍佛印解東坡玉帶芙蓉答楊次公韓魏公真凈居大愚承天宗馳書剖禪師作園頭圓通秀芙蓉為投子典座凈因成枯木佛心才張安道見楞伽雪堂見父母典牛牧牛頌佛燈珣號罵天開福寧見妒應庵依圓悟木庵永直道者參妙喜或庵號體亂擾瞎堂為圓悟晚子密庵破沙盆且庵仁白楊順月庵果谷山旦懶庵需一仕官題焦山宏智夢作一聯圓極岑混源密(上堂)富鄭公參投子草堂清慈航樸深巳庵月堂昌龜山光自得暉開善謙(本
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 86 冊 No. 1611 叢林盛事 No. 1611-A 叢林盛事序 我身處叢林已經有三十年了，所見當代諸位大德高僧很多。我厭倦世事，隱居在丹丘中峰之下，每天與草木為伴，但過去的習氣難以忘懷。在打瞌睡的閑暇，隨意翻找舊書箱，找到江西瑩公所著的《羅湖野錄》一卷。打開一看，首先是無著師所作的序言，其中說道：『前代聖哲悟道的機緣，禪宗書籍大多沒有詳細記載，這是因為當時的英才俊傑疏於編纂整理，是沒有衛護宗門、弘揚佛法的心所致。因此導致後世有見賢思齊之心的人徒增嘆息。』仔細品味他的話，確實可以用來告誡我們這些懶惰懈怠的人。於是我追憶平日在眾人面前所見所聞，前輩近世可行可錄的言語，彙集成這一本書。書成之後，將要呈給鄮峰佛照老人。他看了很高興，對侍僧道權說：『這真是我們宗門的一件盛事啊！為什麼不刊印出來流傳後世呢？』因此命名為《叢林盛事》。瞭解我的人會肯定我，責備我的人也不要嘲笑我。 歲在丁巳慶元三年（1197年）仲秋日 道融序 《叢林盛事綱目》捲上 程大卿參黃龍佛印，解東坡玉帶芙蓉，答楊次公韓魏公真凈，居大愚承天宗，馳書剖禪師作園頭，圓通秀芙蓉為投子典座，凈因成枯木佛心才，張安道見楞伽雪堂見父母，典牛牧牛頌佛燈珣號罵天，開福寧見妒應庵依圓悟，木庵永直道者參妙喜，或庵號體亂擾瞎堂為圓悟晚子，密庵破沙盆且庵仁白楊順，月庵果谷山旦懶庵需一仕官題焦山，宏智夢作一聯圓極岑混源密(上堂)，富鄭公參投子草堂清慈航樸深，巳庵月堂昌龜山光自得暉開善謙(本
【English Translation】 English version 卍 New Continued Tripitaka, Volume 86, No. 1611, A Great Event in the Monastery No. 1611-A Preface to A Great Event in the Monastery I have been in the monastery for only thirty years. I have seen many great elders of our time. I am tired of the world and live in seclusion under the Danqiu Zhongfeng (Danqiu Central Peak), spending my days with plants and trees, but old habits are hard to forget. In my drowsy leisure, I casually rummage through my old book box and find a volume of 'Luohu Yelu (Luohu Wild Records)' written by Ying Gong of Jiangxi. Upon opening it, I see that it begins with a preface by Master Wuzhuo (No Attachment), which says: 'The opportunities for enlightenment of the sages of the past are mostly not fully recorded in Chan (Zen) books. This is because the talented and brilliant of that time were negligent in compiling and organizing them, lacking the heart to protect the sect and promote the Dharma. As a result, those who see the virtuous and aspire to be like them only increase their sighs.' Carefully savoring his words, they can indeed be used to admonish our laziness and slackness. Therefore, I recall the words of the predecessors and recent generations that I have seen and heard in public, which are worth recording, and compile them into this book. After the book is completed, I will present it to the Elder Fozhao (Buddha Illumination) of Maofeng (Maofeng Peak). He will be pleased to see it and say to the attendant monk Daoquan (Path Authority): 'This is truly a great event for our sect! Why not print it and pass it on to future generations?' Therefore, it is named 'A Great Event in the Monastery'. Those who understand me will affirm me, and those who blame me should not mock me. Written by Daorong (Path Integration) in the mid-autumn of the third year of the Qingyuan (Celebration of Origin) era, Ding Si year (1197). Table of Contents of 'A Great Event in the Monastery', Volume 1: Cheng Daqing (Cheng Daqing) Consults Huanglong Foyin (Yellow Dragon Buddha Seal), Explains Dongpo's (Su Shi's) Jade Belt Hibiscus, Answers Yang Cigong (Yang Cigong) and Han Weigong (Han Weigong) Zhenjing (True Purity), Resides in Dayu (Great Fool) Cheng Tianzong (Inheriting Heaven Sect), Sends a Letter to Dissect the Chan Master to Work as a Gardener, Yuantong Xiu (Complete Penetration Xiu) Hibiscus as the Head Cook of Touzi (Throwing Child), Jingyin (Pure Cause) Becomes a Dried Tree Buddha Heart Talent, Zhang Andao (Zhang Andao) Sees the Lankavatara Sutra, Xuetang (Snow Hall) Sees Parents, Manages Cattle and Herds Cattle, Praises the Buddha Lamp Xun (Xun) Curses Heaven, Kaifu Ning (Opening Blessing Ning) Sees Jealousy, Ying'an (Responding Hermitage) Relies on Yuanwu (Complete Enlightenment), Mu'an Yongzhi (Wooden Hermitage Eternal Straightness) Daoist Consults Miaoxi (Wonderful Joy), Or'an (Or Hermitage) Calls the Body Chaotic and Disturbs the Blind Hall as Yuanwu's Late Son, Mi'an (Secret Hermitage) Breaks the Sand Basin, Qie'an Renbai (Furthermore Hermitage Benevolence White) Yang Shun (Willow Obedience), Yue'an Guogu (Moon Hermitage Fruit Valley) Shandan (Mountain Dawn) Lan'an Xu (Lazy Hermitage Need) a Scholar Inscribes Jiaoshan (Jiao Mountain), Hongzhi (Vast Wisdom) Dreams of Making a Couplet Yuanji Cen (Complete Extremity Cen) Hunyuan Mi (Mixed Origin Secret) (Ascending the Hall), Fu Zheng Gong (Fu Zheng Duke) Consults Touzi (Throwing Child) Thatched Cottage Qing (Clear) Cihang Pu Shen (Compassionate Voyage Simple Deep), Si'an Yuetang (Already Hermitage Moon Hall) Chang (Prosperous) Guishan Guang (Turtle Mountain Light) Zide Hui (Self-Attained Brilliance) Opens Goodness Qian (Humble) (Original
傳)辨正堂竹原庵主水庵號一糙如無明西禪凈此庵顏卍庵全無庵尤延之無著妙總瓊首座李德邁光佛照䇿涂毒本歸云叢林佞篇懶庵樞竦空谷五臺草衣文殊水墨觀音柏堂雅廣教會三峰印自得暉作竹頌鑒咦庵佛性泰開善謙頌古圓通旻吳居厚陳彭公汝霖(寫觀音經)安相國見旻二靈庵主仁宗帝見大覺孝宗詔徑山潛卷下寶峰祥叉手普慈聞鐵庵一大雪堂行蘇子由晁光祿迥大圓智妙道道人機簡堂證西林號老衲詢罵天與佛鑒問答劍門分庵主伊庵權高宗孝宗贊彌勒印別峰涂毒與放翁厚石窗恭孝宗遇佛照誰庵演別峰云洪首座雪巢號村僧松源頌曇廣南雷庵正受大慧與祖慶頌晦庵光圓悟初在講肆士大夫序尊宿語無垢居士蔣山元肯堂充公安珠瑞巖順萬壽修笑庵悟枯木元溈山寶空東山庵號道號安定郡王作戒欲文思鑒開傳燈錄癡禪妙保安封圓通永建上人常樂和山主震山堂崇野堂龍丘法師慧仁姑蘇尼祖勤云堂舒金沙灘頭菩薩像黃龍楊岐曇橘洲唐虞世南云居如佛印示眾前輩贊有式佛心才示眾長蘆祖照或庵示眾東坡到京口曾文清公婺州靈應講主混源密頌甄公龍文象田梵卿慈恩法師遁庵演最庵印滎陽郡王
目錄(終)
No. 1611
叢林盛事捲上
宋 沙門 道融 撰
○程大卿參南禪師。南令看生緣話。法昌一日問曰
【現代漢語翻譯】 現代漢語譯本 （傳）辨正堂竹原庵主、水庵號一糙、如無明西禪、凈此庵顏、卍庵全無庵、尤延之、無著妙總、瓊首座、李德邁、光佛照、䇿涂毒、本歸云叢林、佞篇、懶庵樞、竦空谷、五臺草衣文殊、水墨觀音、柏堂雅廣、教會三峰印自得暉作竹頌、鑒咦庵佛性泰、開善謙頌古圓通旻、吳居厚、陳彭公汝霖（寫觀音經）、安相國見旻、二靈庵主、仁宗皇帝（1010-1063）見大覺、孝宗皇帝（1127-1194）詔徑山潛卷下、寶峰祥叉手普慈聞、鐵庵、一大雪堂行、蘇子由、晁光祿迥、大圓智妙道道人機、簡堂證西林號老衲詢、罵天與佛鑒問答、劍門分庵主伊庵權、高宗皇帝（1107-1187）、孝宗皇帝（1127-1194）贊彌勒印、別峰涂毒與放翁、厚石窗恭、孝宗皇帝（1127-1194）遇佛照誰庵演、別峰云洪首座、雪巢號村僧松源頌曇、廣南雷庵正受、大慧與祖慶頌、晦庵光圓悟初在講肆、士大夫序尊宿語、無垢居士蔣山元、肯堂充公安珠、瑞巖順萬壽修、笑庵悟枯木元、溈山寶空東山庵號道號、安定郡王作戒欲文思鑒、開傳燈錄、癡禪妙保安封圓通、永建上人常樂和山主、震山堂崇野堂、龍丘法師慧仁姑蘇尼、祖勤云堂舒、金沙灘頭菩薩像、黃龍楊岐曇橘洲、唐虞世南云居如佛印示眾、前輩贊有式佛心才示眾、長蘆祖照或庵示眾、東坡到京口、曾文清公婺州靈應講主、混源密頌甄公、龍文象田梵卿、慈恩法師遁庵演、最庵印滎陽郡王
目錄(終)
No. 1611
叢林盛事捲上
宋 沙門 道融 撰
○程大卿參南禪師。南令看生緣話。法昌一日問曰
【English Translation】 English version (Transmission) Bianzheng Hall Zhuyuan Hermitage Master, Shui'an named Yicao, Ruwuming Xi Chan, Jingci Hermitage Yan, Wan'an Quanwu Hermitage, You Yanzhi, Wuzhu Miaozong, Qiong Chief Seat, Li Demai, Guangfozhao, Ce Tudu, Ben Guiyun Jungle, Ning Pian, Lan'an Shu, Song Konggu, Wutai Straw-Clothed Manjusri, Ink Wash Guanyin, Baitang Yaguang, Church Sanfeng Yin Zide Hui's Bamboo Eulogy, Jian Yi Hermitage Buddha-nature Tai, Kaishan Qian's Eulogy of Ancient Yuandong Min, Wu Juhou, Chen Penggong Rulin (wrote the Guanyin Sutra), An Prime Minister saw Min, Erling Hermitage Master, Emperor Renzong (1010-1063) saw Dajue, Emperor Xiaozong (1127-1194) decreed Jingshan Qian scroll down, Baofeng Xiang crossed hands Puci heard, Tie'an, Yida Xuetang Xing, Su Ziyou, Chao Guanglu Jiong, Dayuanzhi Miaodao Daoist Ji, Jiantang Zheng Xilin named Laona Xun, Cursing Heaven and Buddha Jian's Question and Answer, Jianmen Fen'an Master Yi'an Quan, Emperor Gaozong (1107-1187), Emperor Xiaozong (1127-1194) praised Maitreya Seal, Biefeng Tudu and Fang Weng, Hou Shichuang Gong, Emperor Xiaozong (1127-1194) met Fozhao Shui'an Yan, Biefeng Yun Hong Chief Seat, Xuechao named Village Monk Songyuan's Eulogy of Tan, Guangnan Lei'an Zhengshou, Dahui and Zuqing's Eulogy, Huian Guang Yuanwu initially at the lecture hall, Scholar-officials' preface to Venerable's words, Wugou Layman Jiangshan Yuan, Kentang filled with An Gong'an Zhu, Ruiyan Shun Wanshou Xiu, Xiao'an Wu Kumu Yuan, Weishan Baokong Dongshan Hermitage named Dao name, Prince of Anding wrote the Precepts against Desire, Wen Sijian, Opened the Transmission of the Lamp Record, Chi Chan Miao Bao'an sealed Yuandong, Yongjian Superior Man Chang Lehe Mountain Master, Zhenshan Hall Chong Yettang, Longqiu Dharma Master Huiren Gusu Nun, Zuqin Yuntang Shu, Jinsha Beach Bodhisattva Statue, Huanglong Yangqi Tan Jizhou, Tang Yu Shinan Yunju like Buddha Seal showed the assembly, Predecessors praised with style Buddha-mind just showed the assembly, Changlu Zuzhao or Hermitage showed the assembly, Dongpo arrived at Jingkou, Zeng Wenqing Gong Wuzhou Lingying Lecturer, Hunyuan secretly praised Zhen Gong, Longwen Xiangtian Fanqing, Ci'en Dharma Master Dun'an Yan, Zui'an Yin Xingyang Prince
Table of Contents (End)
No. 1611
Jungle Grand Events Volume 1
Song Dynasty Shramana Daorong Composed
○ Cheng Daqing visited Zen Master Nan. Nan ordered to look at the words of the cause of birth. Fachang one day asked, saying
。何不直下與伊剿絕去。南曰。也曾為蛇𦘕足來。是伊自不瞥地。昌曰。和尚如何為他。南曰。咬盡生薑呷盡醋。昌曰。流俗阿師又與么去。南云。法昌作么生。昌拈拂子便打。南曰。者老漢得與么無人情。昌休去。
○佛印一日入室次。忽東坡至。印云。此間無榻座。不及奉陪居士。坡云。暫借和尚四大為榻座。印曰。山僧有一問。居士若道得即請坐。若道不得即輸卻玉帶。坡欣然曰。便請。印曰。居士適來道。借山僧四大為榻座。只如山僧四大本空。五陰非有。居士向什麼處坐。坡擬議。不能加答。遂解玉帶。大笑而出。印卻以雲山衲衣贈之。坡有偈云。百千燈作一燈光。儘是恒沙妙法王。是故東坡不敢惜。借君四大作禪床。又云。病骨難堪玉帶圍。鈍根仍落箭鋒機。會當乞食歌姬院。換得雲山舊衲衣。又云。此帶閱人如傳舍。流傳到此亦悠哉。錦袍錯落渾相稱。乞與徉狂老萬回。印以二偈謝云。石霜奪得裴休笏。三百年來眾口夸。爭似蘇公留玉帶。長和明月共無瑕。又云。荊山卞氏三朝獻。趙國相如萬死回。至寶只應天子用。因何留在小蓬萊。
○楊次公提刑一日問芙蓉楷禪師曰。某與師相別幾年。楷曰。七年。楊云。者七年參禪耶。學道耶。楷曰。不打者鼓笛。楊曰。與么則空遊山水。百無所成
【現代漢語翻譯】 現代漢語譯本： 為什麼不直接徹底地與他斷絕關係呢？ 南泉普愿（748-835）說：『也曾畫蛇添足。是他自己不明白。』 法昌禪師說：『和尚您如何幫他呢？』 南泉普愿說：『咬盡生薑，喝光醋。』 法昌禪師說：『那些平庸的阿師又那樣做了。』 南泉普愿說：『法昌你打算怎麼做？』 法昌禪師拿起拂塵就打。 南泉普愿說：『這個老漢竟然如此不講人情。』 法昌禪師便離開了。
佛印禪師一日在方丈室內，蘇軾忽然來到。 佛印禪師說：『這裡沒有床榻座位，不能招待您這位居士。』 蘇軾說：『暫且借用和尚的四大（地、水、火、風，佛教用語，指構成物質世界的四種基本元素）作為床榻座位。』 佛印禪師說：『山僧有一個問題，居士如果答得上來就請坐，如果答不上來就輸掉玉帶。』 蘇軾高興地說：『請問吧。』 佛印禪師說：『居士剛才說，借用山僧的四大作為床榻座位，只是山僧的四大本性是空，五陰（色、受、想、行、識，佛教用語，指構成人的五種要素）並非實有，居士您要坐在什麼地方呢？』 蘇軾猶豫，不能回答，於是解下玉帶，大笑著離開了。 佛印禪師卻把雲山衲衣贈送給他。 蘇軾有偈語說：『百千燈光合成一燈光，全部都是恒河沙數般的妙法之王。因此蘇軾不敢吝惜，借用您的四大作為禪床。』 又說：『病弱的身體難以承受玉帶的束縛，遲鈍的根器仍然容易被箭鋒所傷。我將要到歌姬院乞討，換取雲山禪師的舊衲衣。』 又說：『這條玉帶閱人無數，如同驛站般傳遞。流傳到今天也真是悠久啊。與我的錦袍錯落有致，非常相稱，不如把它送給佯狂的老萬回吧。』 佛印禪師用兩首偈語感謝說：『石霜禪師奪得裴休的笏板，三百年來眾人稱讚。怎比得上蘇軾留下玉帶，長久地與明月一同沒有瑕疵。』 又說：『荊山的卞和在三朝進獻玉璧，趙國的藺相如冒著萬死的危險把它奪回。至寶只應該給天子使用，為何會留在小蓬萊呢？』
楊次公提刑有一天問芙蓉楷禪師說：『我與禪師您分別幾年了？』 芙蓉楷禪師說：『七年。』 楊次公說：『這七年您是參禪呢，還是學道呢？』 芙蓉楷禪師說：『不打鼓吹笛。』 楊次公說：『這樣說來，您是白白遊山玩水，一無所成。』
【English Translation】 English version: Why not directly and completely sever ties with him? Nanquan Puyuan (748-835) said, 'It was like drawing legs on a snake. It was his own fault for not understanding.' Chan Master Fachang said, 'How does the monk help him?' Nanquan Puyuan said, 'Biting off all the ginger and drinking all the vinegar.' Chan Master Fachang said, 'Those mediocre teachers are doing it that way again.' Nanquan Puyuan said, 'Fachang, what do you intend to do?' Chan Master Fachang picked up the whisk and struck. Nanquan Puyuan said, 'This old man is so unfeeling.' Chan Master Fachang then left.
One day, when Chan Master Foyin was in his room, Su Shi suddenly arrived. Chan Master Foyin said, 'There are no couches or seats here, I cannot entertain you, Layman.' Su Shi said, 'I will temporarily borrow the monk's Four Great Elements (earth, water, fire, and wind, Buddhist term referring to the four basic elements that constitute the material world) as a couch and seat.' Chan Master Foyin said, 'This monk has a question. If the Layman can answer it, please sit. If you cannot answer it, you must forfeit your jade belt.' Su Shi happily said, 'Please ask.' Chan Master Foyin said, 'The Layman just said, borrowing the monk's Four Great Elements as a couch and seat, but the monk's Four Great Elements are inherently empty, and the Five Skandhas (form, feeling, perception, volition, and consciousness, Buddhist term referring to the five aggregates that constitute a person) are not real. Where will the Layman sit?' Su Shi hesitated and could not answer, so he took off his jade belt, laughed loudly, and left. Chan Master Foyin then gave him a Yunshan patched robe. Su Shi had a verse saying, 'Hundreds of thousands of lamps combine into one light, all are kings of wonderful Dharma like the sands of the Ganges. Therefore, Su Shi does not dare to be stingy, borrowing your Four Great Elements as a meditation bed.' He also said, 'A sick body can hardly bear the jade belt, a dull root still falls to the sharp edge of an arrow. I will beg for food in the courtesan's house, to exchange for the old patched robe of Chan Master Yunshan.' He also said, 'This belt has seen countless people, passing like a relay station. To be passed down to this day is truly long. It matches my brocade robe in a scattered and harmonious way, better to give it to the mad old Wan Hui.' Chan Master Foyin thanked him with two verses, saying, 'Chan Master Shishuang seized Pei Xiu's tablet, praised by everyone for three hundred years. How can it compare to Su Shi leaving the jade belt, forever without flaw together with the bright moon.' He also said, 'Bian He of Jing Mountain presented the jade disc in three dynasties, and Lin Xiangru of Zhao risked ten thousand deaths to retrieve it. The treasure should only be used by the emperor, why is it left in Little Penglai?'
One day, Yang Cigong, the judicial commissioner, asked Chan Master Furong Kai, 'How many years has it been since I parted with you, Master?' Chan Master Furong Kai said, 'Seven years.' Yang Cigong said, 'In these seven years, have you been practicing Chan or studying the Way?' Chan Master Furong Kai said, 'Not playing drums or flutes.' Yang Cigong said, 'In that case, you have been wandering in the mountains and waters in vain, achieving nothing.'
。楷曰。相別未久。善能高鑒。楊呵呵大笑。韓魏公夏日來訪。楷出接。韓遂曰。禁足不出。因甚破戒。楷曰。官不容針。私通車馬。韓大喜之。
○真凈禪師居筠之大愚。太守錢公弋來游。怪禪者驟多。眾以師有道德者。奔隨而至。錢公即入其室。未有以奇之。翌日命齋。師就席。俄有犬逸出屏帷間。師少避之。錢嘲曰。大善知識固能降龍伏虎。豈畏犬耶。師應聲曰。易伏偎巖虎。難降護宅龍。錢大喜。乃移居聖壽問道焉。
○承天宗行腳時。為泉州棲隱和尚馳書到京師李駙馬宅。相看。都尉問曰。因甚到京師。宗曰。專為院門馳書。尉曰。適來悔伸一問。宗曰。都尉慣得其便。尉便喝。宗曰。放過一著。尉云。再犯不容。宗曰。三十年後大有人舉在。尉大笑。
○興陽剖禪師初在大陽作園頭。種瓜次。陽問。甜瓜何時熟。剖云。即今熟了也。陽云。揀甜底摘來。剖云。摘來與什麼人吃。陽云。與不入園者吃。剖云。未審不入園者。還吃也無。陽云。汝還識伊么。剖云。雖然不識。不得不與。陽笑而去。剖因臥病。陽問曰。是身如幻泡。幻泡中成辦。若無個泡幻。大事無由辦。若要大事辦。識取個泡幻作么生。剖云。猶是者邊事。陽云。那邊事作么生。剖云。匝地紅輪秀。海底不開華。陽笑曰。
乃爾惺惺耶。剖喝云。將謂我忘卻。后竟不起。陽遂以直裰並偈付浮山遠。遠後接投子青。起洞上一宗耳。
○法雲圓通秀禪師。初習華嚴。一日。嘆曰。吾觀善財始見文殊。復過百十城。事五十三善知識。又聞達磨西來。老盧南去。教外別傳。無上心印。吾豈止方隅。滯性相之宗耶。因棄所業。束裝南遊。至無為謁懷禪師。懷問曰。座主講甚麼經。秀曰。粗習華嚴。懷曰。華嚴以何為宗。秀曰。以法界為宗。懷曰。法界以何為宗。秀曰。以心為宗。懷曰。心以何為宗。秀不能答。懷曰。毫𨤲有差。天地懸隔。汝當自肯。會有省發。后十七日。聞僧舉。白兆問報慈雲。情生智隔。想變體殊。情未生時如何。慈雲。隔。師於此大悟。直到方丈陳所得。懷喜曰。前後座主見吾者多。唯汝一人堪承大法。吾宗異日在汝一人行矣。師遂服勤八年。懷推為上首。出世舒之四面。后居東京法雲。雲門正宗由茲大闡。
○芙蓉楷在投子作典座。子一日問。廚司勾當不易。楷云。不敢。子云。煮粥耶。蒸飯耶。楷云。人力淘米著火。行者煮粥蒸飯。子云。汝作甚麼。楷云。和尚慈悲。放佗閑去。投子駭之。
○凈因成枯木問僧。甚麼處人。僧云。西川。成云。幾時離鄉。僧云。前年二月。成云。未離本國一句作么生
【現代漢語翻譯】 現代漢語譯本 『乃爾惺惺耶』（你如此聰明嗎）？剖喝道：『將謂我忘卻』（我以為你忘記了）。后竟不起（後來竟然沒有再振作）。陽遂將直裰（僧衣）和偈（偈語）一起交給浮山遠禪師。遠禪師後來接引了投子青禪師，開啟了洞山一宗的法脈。
法雲圓通秀禪師，最初學習華嚴宗。一日，感嘆道：『我觀看善財童子最初拜見文殊菩薩，又經過百十座城，參訪五十三位善知識。又聽說達磨祖師西來，六祖慧能南去，教外別傳，無上心印。我豈能只侷限於一方，滯留在性相之學呢？』於是放棄所學，收拾行裝南遊。到無為山拜見懷禪師。懷禪師問道：『座主講什麼經？』秀禪師說：『粗略地學習華嚴經。』懷禪師說：『華嚴經以什麼為宗？』秀禪師說：『以法界為宗。』懷禪師說：『法界以什麼為宗？』秀禪師說：『以心為宗。』懷禪師說：『心以什麼為宗？』秀禪師不能回答。懷禪師說：『毫釐有差，天地懸隔。你應當自己領悟，會有所省發。』後來十七日，聽到僧人說，白兆問報慈雲：『情生智隔，想變體殊，情未生時如何？』慈雲回答：『隔。』秀禪師於此大悟。直接到方丈室陳述所得。懷禪師高興地說：『以前的座主見我的人很多，只有你一人堪能繼承大法。我的宗派將來就在你一人身上發揚光大了。』秀禪師於是服侍懷禪師八年。懷禪師推舉他為上首。出世在舒州四面山。後來居住在東京法雲寺，雲門正宗由此得以大為闡揚。
芙蓉楷禪師在投子寺擔任典座（負責寺院伙食的僧人）。投子禪師一日問道：『廚司的工作不容易啊。』楷禪師說：『不敢當。』投子禪師問：『煮粥呢，還是蒸飯呢？』楷禪師說：『人力淘米著火，行者煮粥蒸飯。』投子禪師問：『你做什麼？』楷禪師說：『和尚慈悲，放他閑去。』投子禪師對此感到驚訝。
凈因成禪師問枯木禪師：『什麼地方人？』僧人說：『西川。』成禪師問：『什麼時候離開家鄉？』僧人說：『前年二月。』成禪師問：『未離本國一句作么生？』（未離開家鄉時，如何說？）
【English Translation】 English version 『Are you so clever?』 (Nǎi ěr xīngxīng yé). Pou shouted, 『I thought you had forgotten』 (Jiāng wèi wǒ wàngquè). Afterwards, he never recovered (Hòu jìng bù qǐ). Yang then gave his straight robe (zhí duō) and verse (jì) to Zen Master Fushan Yuan. Zen Master Yuan later received Touzi Qing, thus initiating the Dongshan lineage.
Zen Master Fayun Yuantong Xiu initially studied the Huayan school. One day, he lamented, 『I observe that Sudhana first saw Manjushri Bodhisattva, and then traveled through hundreds of cities, serving fifty-three good advisors. I also heard that Bodhidharma came from the West, and the Sixth Patriarch Huineng went south, transmitting the mind seal outside the scriptures, the supreme mind seal. How can I confine myself to one area, lingering in the teachings of characteristics and nature?』 Therefore, he abandoned his studies and traveled south. He visited Zen Master Huai at Wuwu Mountain. Zen Master Huai asked, 『What sutra do you lecture on, Venerable?』 Zen Master Xiu replied, 『I roughly study the Huayan Sutra.』 Zen Master Huai asked, 『What is the main principle of the Huayan Sutra?』 Zen Master Xiu replied, 『The Dharmadhatu (fǎ jiè) is its main principle.』 Zen Master Huai asked, 『What is the main principle of the Dharmadhatu?』 Zen Master Xiu replied, 『The mind is its main principle.』 Zen Master Huai asked, 『What is the main principle of the mind?』 Zen Master Xiu could not answer. Zen Master Huai said, 『A difference of a hair's breadth leads to a separation as great as heaven and earth. You should realize this yourself, and you will have an awakening.』 Seventeen days later, he heard a monk say that Baizhao asked Bao Ciyun, 『When emotions arise, wisdom is obstructed; when thoughts change, the essence is different. What is it like when emotions have not yet arisen?』 Ciyun replied, 『Separated.』 Zen Master Xiu had a great enlightenment at this point. He went directly to the abbot's room to present what he had attained. Zen Master Huai happily said, 『Many former lecturers have seen me, but only you are capable of inheriting the great Dharma. My lineage will be greatly promoted by you alone in the future.』 Zen Master Xiu then served Zen Master Huai for eight years. Zen Master Huai recommended him as the head monk. He emerged at Simian Mountain in Shuzhou. Later, he resided at Fayun Temple in Tokyo, and the Yunmen lineage was greatly promoted from there.
Zen Master Furong Kai was the cook (diǎn zuò) at Touzi Temple. One day, Zen Master Touzi asked, 『The work of the kitchen is not easy.』 Zen Master Kai said, 『I dare not say so.』 Zen Master Touzi asked, 『Do you cook porridge or steam rice?』 Zen Master Kai said, 『People wash the rice and light the fire, and the workers cook porridge and steam rice.』 Zen Master Touzi asked, 『What do you do?』 Zen Master Kai said, 『The abbot is compassionate and lets him rest.』 Zen Master Touzi was surprised by this.
Zen Master Jingyin Cheng asked Zen Master Kumu, 『Where are you from?』 The monk said, 『From Xichuan.』 Zen Master Cheng asked, 『When did you leave your hometown?』 The monk said, 『The second month of the year before last.』 Zen Master Cheng asked, 『What is a saying before leaving your home country?』 (Wèi lí běn guó yījù zuò mó shēng?)
道。僧云。通身是口。難為祇對。成云。猶是離家失業句。僧無語。成打一拂子云。枉蹈破許多草鞋。
○鼓山佛心才禪師。閩人。初參死心。心問。鄉里甚處。才云。福州。心云。玄沙不出嶺。保壽不渡河。因甚到這裡。才云。因行不妨掉臂。心云。左手掉。右手掉。才放下兩手掉出。心大喜。及許掛搭已。被侍僧所擠云。才到處吵人叢林。和尚不得留之。於是心遂不納云。聞汝到處吵人叢林。且往他處。才云。大善知識眼在甚麼處。拂袖而出。見昭默。昭默納之。未幾。遂契黃龍之道。昭默以大法任之。
○樂全先生張安道。慶曆中守滁州。至一僧舍。見梵夾齊整。怪取閱之。乃楞伽阿䟦多羅寶經。恍然如獲舊物。細觀筆畫手跡。宛然如自所書者。悲喜太息。從是悟入。嘗以經首四偈發明心要。東坡過南都。親見公說。且以錢三十萬托云。印施於江淮間。東坡親書。令佛印刻石金山。故贈樂全詩有曰樂全居士樂於天。維摩丈室空翛然之句。
○雪堂行。括蒼人。少登上庠。因見殺生者。衋然有感。遂棄家。直抵泗州普照王寺出家。以掃塔為務。既剃髮。乃往舒之龍門。依佛眼禪師為侍者。一衲度寒暑。又且養虱。鄰肩皆厭之。每於殿堂僻處坐禪。一日。看玄沙筑著腳指頭話。大有發明。佛眼乃
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『通身都是口，難以應對。』成禪師說：『這還是離家失業的語句。』僧人無語。成禪師打了一下拂塵說：『白白踏破了這麼多草鞋。』 鼓山佛心才禪師，是福建人。最初參拜死心禪師。死心禪師問：『家鄉是哪裡？』才禪師說：『福州。』死心禪師說：『玄沙禪師不出嶺，保壽禪師不渡河，你為什麼到這裡？』才禪師說：『行走不妨甩開手臂。』死心禪師說：『左手甩，右手甩。』才禪師放下兩手甩出。死心禪師非常高興。等到允許他掛單后，被侍者排擠說：『才禪師到處吵鬧叢林，和尚不能留他。』於是死心禪師就不接納他說：『聽說你到處吵鬧叢林，還是去別處吧。』才禪師說：『大善知識的眼睛在哪裡？』拂袖而去。見到昭默禪師，昭默禪師接納了他。沒多久，就領悟了黃龍禪師的道。昭默禪師把大法託付給他。 樂全先生張安道，慶曆年間（1041-1048）任滁州太守。到一座僧舍，見梵文經書整齊，感到奇怪拿來閱讀。原來是《楞伽阿跋多羅寶經》。恍然如獲舊物，仔細觀看筆畫手跡，宛然如自己所書寫的一樣。悲喜交加，從此悟入。曾經用經首四句偈語闡明心要。蘇軾路過南都，親自聽張安道說，並且拿出三十萬錢託付說：『在江淮一帶印施。』蘇軾親自書寫，讓佛印禪師刻石在金山。所以贈給樂全先生的詩有『樂全居士樂於天，維摩丈室空翛然』的句子。 雪堂行禪師，是括蒼人。年少時進入太學。因為見到殺生的人，內心感到悲傷。於是拋棄家庭，直接前往泗州普照王寺出家。以掃塔為任務。剃髮后，就前往舒州的龍門，依止佛眼禪師做侍者。一件衲衣度過寒暑，而且還養虱子。鄰近的人都厭惡他。常常在殿堂偏僻的地方坐禪。一天，看到玄沙禪師被筑著腳指頭的話，大有發明。佛眼禪師於是
【English Translation】 English version: Monk asked: 'The whole body is a mouth, difficult to respond.' Chan Master Cheng said: 'This is still a phrase of leaving home and losing one's occupation.' The monk was speechless. Chan Master Cheng struck the dust whisk once and said: 'In vain, so many straw sandals have been worn out.' Chan Master Foxin Cai of Gushan, was a native of Fujian. He initially visited Chan Master Sixin. Sixin asked: 'Where is your hometown?' Cai said: 'Fuzhou.' Sixin said: 'Xuan Sha does not leave the mountain range, Bao Shou does not cross the river, why did you come here?' Cai said: 'Walking does not hinder swinging one's arms.' Sixin said: 'Swing the left hand, swing the right hand.' Cai put down both hands and swung them out. Sixin was very pleased. After he was allowed to stay, he was squeezed out by the attendant monk who said: 'Cai makes noise in the monastery everywhere, the abbot cannot keep him.' Therefore, Sixin did not accept him, saying: 'I heard that you make noise in the monastery everywhere, go somewhere else.' Cai said: 'Where are the eyes of the great wise teacher?' He flung his sleeves and left. Seeing Chan Master Zhaomo, Zhaomo accepted him. Before long, he understood the Way of Huanglong. Zhaomo entrusted him with the great Dharma. Mr. Zhang Andao of Yuequan, was the governor of Chuzhou during the Qingli period (1041-1048). He went to a monastery and saw that the Sanskrit scriptures were neat and tidy, and he was surprised to take them to read. It turned out to be the 'Lankavatara Sutra'. He suddenly felt like he had found an old object, and carefully looked at the strokes and handwriting, which were exactly like his own. He was filled with mixed feelings of sorrow and joy, and from then on, he attained enlightenment. He once used the four verses at the beginning of the sutra to explain the essentials of the mind. Su Shi passed by Nandu and personally heard Zhang Andao say it, and entrusted him with 300,000 coins, saying: 'Print and distribute them in the Jianghuai area.' Su Shi personally wrote it, and asked Chan Master Foyin to carve it in stone at Jinshan. Therefore, the poem given to Mr. Yuequan has the line: 'Layman Yuequan is happy in heaven, Vimalakirti's room is empty and serene.' Chan Master Xuetang Xing, was a native of Kuocang. He entered the Imperial Academy at a young age. Because he saw people killing living beings, he felt sad in his heart. So he abandoned his family and went directly to Puzhao Wang Temple in Sizhou to become a monk. He made it his duty to sweep the pagoda. After shaving his head, he went to Longmen in Shuzhou and became an attendant to Chan Master Foyan. He spent the cold and heat in one patched robe, and also raised lice. The people next to him all hated him. He often sat in meditation in a secluded place in the hall. One day, he saw Chan Master Xuansha's words about being hit on the toe, and he had a great understanding. Chan Master Foyan then
川人。上堂次。因行侍立。戲曰。川僧藞苴。淅僧瀟灑。諸人若也不信。看取山僧侍者。一眾大笑。后見其父從大常博士出守三衢。行時母老來歸。閽者見其襤褸。再三不與進。行乃解衣與之。才通覆。而其母聞之。不覺仆地曰。我兒猶在耶。遂迎入宅堂。逼令換衣澡浴。及浴。其衣盡換去。只得著其新衣。行泣曰。我幾年與他為眷屬。豈一旦遽相舍耶。即抵吉祥寺作宿。次日。父母兄弟俱來報謁。而行以黎明去矣。竟不及見。但見壁間留偈云。莫嫌心似鐵。自己尚為冤。掃盡門前雪。方開火里蓮。萬般休更問。一等是忘緣。個事相應處。金剛種現前。其母因憶師失明。行再歸括蒼。其父逼令出世南明。遷衢之烏巨。其道大振。終於饒之薦福。妙喜親為撰語錄序。流傳於世。
○典牛和尚。成都人。姓鄭氏。名天游。本仕族。初試郡庠。複試梓州。二處俱發。游不敢承受。竄名出關。適山谷道人西還。因見其風骨不凡。論議超卓。乃同舟而下。竟往廬山剃髮。不改舊名。首參死心。不契。乃依湛堂于泐潭。時妙喜為侍者。游居書司。旦夕相從。后往古藥山。發明大事。出世廬山小寶峰。后居云巖。嘗和忠道者牧牛頌曰。兩角指天。四蹄蹈地。拽斷鼻圈。牧甚屎屁。初。張無盡見其坦率。不事事。嘗慢之。謂之顛
【現代漢語翻譯】 現代漢語譯本： 川人（四川人）。上堂說法之後，因為侍立在一旁，開玩笑說：『四川的僧人邋遢，浙江的僧人瀟灑。各位如果不信，看看我這個侍者就知道了。』 眾人大笑。後來得知他的父親從大常博士的職位外放到三衢做地方官。他動身的時候，老母親前來投奔，守門的人見他衣衫襤褸，多次不讓他進去。他於是脫下自己的衣服給守門人，才得以通報。他的母親聽到訊息，不禁跌倒在地，說：『我的兒子還在嗎？』 於是迎接他進入宅堂，強迫他換衣服洗澡。等到洗完澡，他的舊衣服都被換走了，只能穿上新的衣服。他哭著說：『我多年與這些舊衣服相伴，怎麼能一下子就捨棄呢？』 於是到吉祥寺住宿。第二天，父母兄弟都來拜見，但他已經在黎明時離開了，最終沒能見到。只見墻壁上留下一首偈子說：『莫要嫌棄心如鐵石，自己尚且是冤屈。掃盡門前的雪，才能開啟火中的蓮花。萬般事情休要再問，同樣都是忘記因緣。這件事相應的地方，金剛種子就會顯現。』 他的母親因為思念兒子而失明，他再次回到括蒼。他的父親強迫他出任南明寺的住持，後來又遷到衢州的烏巨寺，他的佛法因此大為興盛。最終在饒州的薦福寺圓寂，妙喜親自為他撰寫了語錄序，流傳於世。
典牛和尚，成都人，姓鄭，名天游。本是仕宦家族。當初參加郡學考試，又參加梓州考試，兩處都考中了，但他不敢接受，改名換姓出關。恰好山谷道人西行返回，因為看到他風骨不凡，議論超卓，於是同船而下，最終前往廬山剃度出家，沒有更改原來的名字。最初參訪死心禪師，沒有契合，於是依止湛堂禪師于泐潭。當時妙喜禪師是侍者，他住在書房，早晚相隨。後來前往古藥山，發明了大事。出任廬山小寶峰寺的住持，後來住在云巖寺。曾經和忠道者作《牧牛頌》說：『兩角指向天空，四蹄踩踏大地。拽斷鼻圈，放牧的是什麼？是屎屁。』 起初，張無盡見他坦率，不拘小節，曾經輕慢他，稱他為顛僧。 English version: A man from Sichuan (a province in China). After a Dharma talk, while standing in attendance, he joked: 'The monks from Sichuan are slovenly, while the monks from Zhejiang are refined. If you don't believe me, just look at me, your attendant.' Everyone laughed. Later, it was learned that his father had been transferred from the position of Grand Academician (Da Chang Boshi) to serve as a local official in Sanqu. When he set off, his elderly mother came to seek refuge with him, but the gatekeeper, seeing his tattered clothes, repeatedly refused to let him in. So he took off his own clothes and gave them to the gatekeeper, and only then was he allowed to announce his arrival. His mother, upon hearing the news, collapsed to the ground, saying, 'Is my son still alive?' So she welcomed him into the hall of their residence and forced him to change his clothes and take a bath. After the bath, all his old clothes were taken away, and he had no choice but to put on new ones. He wept and said, 'I have been with these old clothes for so many years, how can I abandon them all at once?' So he went to stay overnight at Jixiang Temple. The next day, his parents and brothers all came to pay their respects, but he had already left at dawn, and ultimately they did not see him. Only a verse was left on the wall, saying: 'Do not dislike the heart being like iron, for oneself is still wronged. Sweep away the snow in front of the door, and then open the lotus in the fire. Do not ask about all things, for all are equally forgetting causes. Where this matter corresponds, the Vajra (Diamond) seed will appear.' His mother went blind from missing her son, and he returned to Kuocang again. His father forced him to take the position of abbot of Nanming Temple, and later he moved to Wuju Temple in Quzhou, where his Dharma flourished greatly. He eventually passed away at Jianfu Temple in Raozhou, and Miaoxi personally wrote a preface to his recorded sayings, which was passed down through the generations.
Dianniu (literally 'Crazy Ox') Monk, a native of Chengdu, his surname was Zheng, and his given name was Tianyou. He came from a family of officials. Initially, he took the examination at the prefectural school, and then took the examination in Zizhou, and he passed both times, but he dared not accept the honors, so he changed his name and left the pass. It happened that Daoist Shangu was returning west, and because he saw that his demeanor was extraordinary and his arguments were outstanding, they traveled down the river together, and he eventually went to Mount Lu to be tonsured and become a monk, without changing his original name. Initially, he visited Zen Master Sixin, but they did not agree, so he relied on Zen Master Zhantang at Letan. At that time, Zen Master Miaoxi was an attendant, and he lived in the study, accompanying him morning and night. Later, he went to Mount Guyue, where he awakened to the great matter. He took the position of abbot of Xiaobaofeng Temple on Mount Lu, and later lived at Yunyan Temple. He once composed a 'Herding the Ox Ode' with Zhong Daozhe, saying: 'Two horns point to the sky, four hooves tread the earth. Snapping the nose ring, what is being herded? It is shit and farts.' Initially, Zhang Wujin saw that he was frank and uninhibited, and once slighted him, calling him a crazy monk.
【English Translation】 English version: A man from Sichuan (a province in China). After a Dharma talk, while standing in attendance, he joked: 'The monks from Sichuan are slovenly, while the monks from Zhejiang are refined. If you don't believe me, just look at me, your attendant.' Everyone laughed. Later, it was learned that his father had been transferred from the position of Grand Academician (Da Chang Boshi) to serve as a local official in Sanqu. When he set off, his elderly mother came to seek refuge with him, but the gatekeeper, seeing his tattered clothes, repeatedly refused to let him in. So he took off his own clothes and gave them to the gatekeeper, and only then was he allowed to announce his arrival. His mother, upon hearing the news, collapsed to the ground, saying, 'Is my son still alive?' So she welcomed him into the hall of their residence and forced him to change his clothes and take a bath. After the bath, all his old clothes were taken away, and he had no choice but to put on new ones. He wept and said, 'I have been with these old clothes for so many years, how can I abandon them all at once?' So he went to stay overnight at Jixiang Temple. The next day, his parents and brothers all came to pay their respects, but he had already left at dawn, and ultimately they did not see him. Only a verse was left on the wall, saying: 'Do not dislike the heart being like iron, for oneself is still wronged. Sweep away the snow in front of the door, and then open the lotus in the fire. Do not ask about all things, for all are equally forgetting causes. Where this matter corresponds, the Vajra (Diamond) seed will appear.' His mother went blind from missing her son, and he returned to Kuocang again. His father forced him to take the position of abbot of Nanming Temple, and later he moved to Wuju Temple in Quzhou, where his Dharma flourished greatly. He eventually passed away at Jianfu Temple in Raozhou, and Miaoxi personally wrote a preface to his recorded sayings, which was passed down through the generations.
Dianniu (literally 'Crazy Ox') Monk, a native of Chengdu, his surname was Zheng, and his given name was Tianyou. He came from a family of officials. Initially, he took the examination at the prefectural school, and then took the examination in Zizhou, and he passed both times, but he dared not accept the honors, so he changed his name and left the pass. It happened that Daoist Shangu was returning west, and because he saw that his demeanor was extraordinary and his arguments were outstanding, they traveled down the river together, and he eventually went to Mount Lu to be tonsured and become a monk, without changing his original name. Initially, he visited Zen Master Sixin, but they did not agree, so he relied on Zen Master Zhantang at Letan. At that time, Zen Master Miaoxi was an attendant, and he lived in the study, accompanying him morning and night. Later, he went to Mount Guyue, where he awakened to the great matter. He took the position of abbot of Xiaobaofeng Temple on Mount Lu, and later lived at Yunyan Temple. He once composed a 'Herding the Ox Ode' with Zhong Daozhe, saying: 'Two horns point to the sky, four hooves tread the earth. Snapping the nose ring, what is being herded? It is shit and farts.' Initially, Zhang Wujin saw that he was frank and uninhibited, and once slighted him, calling him a crazy monk.
游。后妙喜持此頌獻之。無盡撫幾稱賞。妙喜曰。相公且道者頌是甚麼人做。無盡曰。此非彌勒大士安能發此言。妙喜曰。此乃前日顛游所作。無盡曰。奇哉。奇哉。湛堂乃有此兒耶。臨濟一宗其在此矣。但將去質庫中典。也典得一百貫。商英肉眼不別。幾乎蹉過此人。遂燒香望雲巖悔過。游後退云巖。過廬山棲賢。長老見其堅老又且川氣。不肯掛搭。卻云。老老大大。正是質庫里典牛耶。游聞之。乃述偈而去。曰。質庫何曾解典牛。只緣價重實難酬。想君本領無多子。爭解能容者一頭。因庵于武寧。四十年終身不出。涂毒見之。已九十三矣。
○佛燈珣。號罵天。湖之安吉人。嗣佛鑒。住禾山日。嘗上堂。僧問。如何是賓中賓。答曰。客路如天遠。侯門似海深。如何是賓中主。云。長因送客遠。憶得別家時。如何是主中賓。云。相逢不下馬。各自有前程。如何是主中主。云。一朝權祖令。誰是出頭人。賓主還有向上事也無。云。向上問將來。如何是向上事。云。大海若知足。百川應倒流。僧禮拜珣云。此是珣上座三十年學得底。
○開福寧道者。歙州人。參五祖演。演見其立作高上。識趣超卓。每當眾譽之。復令入堂司。同學妒之。夜引寧山行道話。因毆之。傷其面目。赴眾不得。演聞之。躬往省。問
【現代漢語翻譯】 現代漢語譯本：游某（姓名）之後，妙喜（法號）將這首頌獻給無盡（人名）。無盡撫摸著幾案稱讚賞識。妙喜說：『相公（舊時對官員的尊稱）可知道這首頌是誰做的？』無盡說：『這非彌勒（菩薩名）大士，怎能發出這樣的言語？』妙喜說：『這是前些日子顛游（法號）所作。』無盡說：『奇妙啊，奇妙啊！湛堂（地名）竟然有這樣的人才嗎？臨濟（宗派名）一宗的希望就在這裡了。但這拿去質庫（當鋪）中典當，也能典當一百貫（古代貨幣單位）。商英（人名）肉眼凡胎不能識別，幾乎錯過了這個人。』於是燒香朝著云巖（地名）的方向悔過。游某後來離開云巖，經過廬山（山名）的棲賢寺（寺名）。寺中長老見他頑固衰老，又帶著四川（地名）的習氣，不肯讓他掛單（僧人投宿）。卻說：『老老大大，正是質庫里典當的牛啊！』游某聽了，於是寫了一首偈（佛教詩歌）離開了，說：『質庫哪裡懂得典當牛？只因爲價值貴重實在難以酬報。想必你本領沒有多少，怎麼能夠容得下這一頭牛呢？』因庵（法號）在武寧（地名），四十年終身沒有出來。涂毒（法號）見到他時，已經九十三歲了。 佛燈珣（法號），號罵天，湖州安吉（地名）人，是佛鑒（法號）的嗣法弟子。住在禾山（地名）時，曾經上堂說法。有僧人問：『如何是賓中賓？』回答說：『客路如天遠，侯門似海深。』如何是賓中主？』說：『長因送客遠，憶得別家時。』如何是主中賓？』說：『相逢不下馬，各自有前程。』如何是主中主？』說：『一朝權祖令，誰是出頭人？』賓主還有向上之事嗎？』說：『向上問將來。』如何是向上之事？』說：『大海若知足，百川應倒流。』僧人禮拜，珣說：『這是珣上座三十年學得的。』 開福寧（法號）道者，歙州（地名）人，參拜五祖演（法號）。五祖演見他立身行事高尚，見識趣味超凡脫俗，每每在眾人面前稱讚他，又讓他擔任入堂司（職務）。同學嫉妒他，夜晚引寧到山中行走談話，因而毆打他，傷了他的面目，使他不能去大眾中。五祖演聽說了這件事，親自前去探望，問。
【English Translation】 English version: After You (name) left, Miaoxi (Dharma name) presented this verse to Wujin (name). Wujin stroked the table and praised it. Miaoxi said, 'Sir (an old respectful term for officials), do you know who made this verse?' Wujin said, 'If it were not for the Bodhisattva Maitreya (name of a Bodhisattva), how could he utter such words?' Miaoxi said, 'This was made by Dianyou (Dharma name) a few days ago.' Wujin said, 'Wonderful, wonderful! Does Zhantang (place name) have such talent? The hope of the Linji (sect name) sect lies here. But if you take this to the pawnshop, you can pawn it for a hundred strings of cash (ancient currency unit). Shang Ying (name) with his mortal eyes could not recognize him, and almost missed this person.' So he burned incense and repented in the direction of Yunyan (place name). You later left Yunyan and passed by Qixian Temple (temple name) on Mount Lu (mountain name). The elder of the temple saw that he was stubborn and old, and also had the Sichuan (place name) accent, and refused to let him stay overnight (a monk's lodging). But said, 'So old, just like the ox pawned in the pawnshop!' When You heard this, he wrote a verse (Buddhist poem) and left, saying, 'How does the pawnshop understand pawning an ox? Only because the value is heavy and it is really difficult to repay. I think you don't have much ability, how can you accommodate this ox?' Yin'an (Dharma name) was in Wuning (place name), and never came out for forty years. When Tudu (Dharma name) saw him, he was already ninety-three years old. The Buddhist Lamp Xun (Dharma name), named Matian, was from Anji (place name), Huzhou. He was a disciple of Fojian (Dharma name). When he lived in Heshan (place name), he once gave a lecture. A monk asked, 'What is a guest among guests?' He replied, 'The road for guests is as far as the sky, and the gate of the noble is as deep as the sea.' 'What is the host among guests?' He said, 'Often because of sending guests far away, I remember the time of parting.' 'What is the guest among hosts?' He said, 'Meeting each other without dismounting, each has his own future.' 'What is the host among hosts?' He said, 'Once the ancestral order is in power, who is the one who comes forward?' 'Is there anything more to the guest and host?' He said, 'Ask about the future.' 'What is the matter of going upward?' He said, 'If the sea knows enough, all rivers should flow backwards.' The monk bowed, and Xun said, 'This is what the monk Xun has learned for thirty years.' The Taoist Kaifu Ning (Dharma name) was from Shezhou (place name). He visited the Fifth Patriarch Yan (Dharma name). The Fifth Patriarch Yan saw that his standing and actions were noble, and his knowledge and interests were extraordinary. He often praised him in front of everyone, and also let him serve as the entry hall secretary (position). His classmates were jealous of him. At night, they led Ning to walk and talk in the mountains, and beat him, injuring his face, so that he could not go to the public. When the Fifth Patriarch Yan heard about this, he went to visit him in person and asked.
曰。聞汝被那一輩無禮。何不至方丈雪屈。聽老僧與汝趕逐。寧竟不忍顯。但云。某自吃撲傷損。不干他事。演淚下曰。吾忍力不如汝。他日豈奈汝何。后出世開福。容五百眾。將示寂。預定日時坐化。以大法授月庵果。果陸沈眾底。人莫能識。唯圓悟知之。后成褫其出世。以頌送之曰。歙山老人末後句。的的親傳四絕堂。正令已行風凜凜。斗間劍氣燭天光。
○應庵初依蔣山圓悟會中。與此庵元為友。及元住處之連雲。華從虎丘隆會中來。初到。便令作首座。未久。令立僧。元上堂云。西河有師子。連雲出虎兕。親從猛虎窟中來。文彩爪牙悉皆備。雖未及驚群。已有食牛志。痛念楊岐宗令之如掃地。豎起鐵脊樑。與先師出氣。諸人還識么。兩眼大如環。當頭立底是。后出世妙嚴。為虎丘燒香。自後住十年。其道與妙喜相抗。李浩侍郎與師游久矣。嘗贊師真云。平生波波挈挈。才得個院子住便打脫。而今又向幀子上出來。知他是死是活。
○木庵永禪師。福州章聖者小師。棄儒從釋。與法弟安分者為友。同參懶庵需于洋嶼。皆有大發明。因作水筧頌云。路繞懸崖萬仞頭。擔泉帶月幾時休。箇中撥轉通天竅。人自安閑水自流。妙喜見之。曰。鼎需有此兒。楊岐法道未至寂寥。后住鼓山。江淅兄弟盡入嶺。松
【現代漢語翻譯】 現代漢語譯本： 說：『聽說你被那些無禮之徒欺負，為何不到方丈室訴說委屈，聽老衲為你驅趕他們？』寧願不忍心揭露，只說：『某自己跌倒受傷，不關他們的事。』演禪師流淚說：『我的忍耐力不如你，將來如何奈何你呢？』後來出世住持開福寺，容納五百僧眾。將要圓寂時，預先定好日期時間坐化。將大法傳授給月庵果（月庵果禪師，隱沒在僧眾之中，無人能識，只有圓悟禪師瞭解他）。後來圓悟禪師成就了他，讓他出世，並作頌送別說：『歙山老人（指圓悟克勤）末後句，的的確確親傳四絕堂。正令已經施行，風勢凜凜，斗宿間的劍氣照亮天空。』
應庵禪師最初依止蔣山圓悟禪師的門下，與此庵元禪師為友。等到元禪師住持處之連雲寺時，華禪師從虎丘隆禪師的門下前來。剛到，就讓華禪師擔任首座。不久，讓華禪師立僧。元禪師上堂說法道：『西河有獅子，連雲出猛虎。親自從猛虎窟中來，文采爪牙全都具備。雖然還未驚動獸群，卻已有吞食牛的志向。』痛惜楊岐宗的宗風像掃地一樣衰落，豎起鐵脊樑，為先師爭一口氣。諸位還認識嗎？兩眼大如環，當頭立著的就是。後來出世住持妙嚴寺，為虎丘寺燒香。自此之後住了十年，他的道風與妙喜禪師（即大慧宗杲）相抗衡。李浩侍郎與應庵禪師交往很久了，曾經讚揚應庵禪師的真像說：『平生奔波勞碌，好不容易得到一個院子住下，卻又捨棄了。如今又從畫像上走出來，不知他是死是活。』
木庵永禪師，是福州章聖寺的小沙彌，放棄儒學而出家為僧。與法弟安分禪師為友，一同參訪懶庵需禪師于洋嶼，都有很大的發明。因此作水筧頌說：『路繞懸崖萬仞頭，擔泉帶月幾時休。箇中撥轉通天竅，人自安閑水自流。』大慧宗杲禪師見到后說：『鼎需禪師有這樣的兒子，楊岐宗的法道還不至於寂寥。』後來住持鼓山，江浙一帶的僧人都進入福建。
【English Translation】 English version: He said, 'I heard that you were bullied by those rude people. Why didn't you go to the abbot's room to complain and let this old monk drive them away for you?' He preferred to endure rather than reveal it, only saying, 'I fell and injured myself; it has nothing to do with them.' Zen Master Yan shed tears and said, 'My endurance is not as good as yours. How will I be able to deal with you in the future?' Later, he came forth to preside over Kaifu Temple, accommodating five hundred monks. When he was about to enter nirvana, he predetermined the date and time to sit in meditation and pass away. He passed on the great Dharma to Yue'an Guo (Zen Master Yue'an Guo, hidden among the monks, no one could recognize him, only Zen Master Yuanwu knew him). Later, Zen Master Yuanwu accomplished him, allowing him to come forth, and composed a verse to send him off, saying, 'The final words of the old man of Sheshan (referring to Yuanwu Keqin), truly and surely transmitted from the Four Absolutes Hall. The correct decree has already been implemented, the wind is凜凜, the sword energy between the constellations illuminates the sky.'
Zen Master Ying'an initially relied on Zen Master Yuanwu of Jiangshan, and was friends with Zen Master Ci'an Yuan. When Zen Master Yuan presided over Lianyun Temple, Zen Master Hua came from Zen Master Long of Huqiu. Upon arrival, he was immediately appointed as the head seat. Not long after, he was asked to establish a monastery. Zen Master Yuan ascended the hall and said, 'In the West River, there are lions; in Lianyun, there are fierce tigers. Coming personally from the den of fierce tigers, their literary talents and claws are all complete. Although they have not yet startled the herd, they already have the ambition to devour cattle.' He lamented that the style of the Yangqi sect was declining like sweeping the floor, so he erected an iron spine to stand up for the former teacher. Do you all recognize him? His eyes are as big as rings, the one standing right in front of you is him. Later, he came forth to preside over Miaoyan Temple, burning incense for Huqiu Temple. After that, he stayed for ten years, his style rivaling that of Zen Master Miaoxi (i.e., Dahui Zonggao). Vice Minister Li Hao had been friends with the master for a long time and once praised the master's true likeness, saying, 'All his life, he has been busy and restless, finally getting a temple to live in, but then he abandons it. Now he has come out of the portrait again, I don't know if he is dead or alive.'
Zen Master Mu'an Yong was a young novice at Zhangsheng Temple in Fuzhou, abandoning Confucianism to become a monk. He was friends with his Dharma brother, Zen Master Anfen, and together they visited Zen Master Lan'an Xu at Yangyu, both having great insights. Therefore, he composed a verse about a water trough, saying, 'The road winds around cliffs ten thousand feet high, carrying water and moonlight, when will it end? Turning the heavenly pivot within, people are at ease and the water flows freely.' Zen Master Dahui Zonggao, upon seeing it, said, 'Dingxu has such a son, the Dharma path of the Yangqi sect will not be desolate.' Later, he presided over Gushan, and the monks from Jiangsu and Zhejiang all entered Fujian.
源．無用．息庵諸老皆在座下。后終於泉南。
○直道者。安州人。初參妙喜于回雁峰下。喜問曰。上座甚麼人。直云。安州人。喜曰。我聞你安州人會廝撲。是否。直便作相撲勢。喜曰。湖南人吃魚。湖北人著鯁。直打翻筋斗而出。喜曰。誰知冷灰有粒豆爆。竟辭喜過江淅。嘗與三衢．升式二人為同行。后住金陵保寧。嗣妙喜。法道大振。因留守陳丞相俊卿會諸山荼次。陳舉有句無句。如藤倚樹。令諸山批判。諸山皆尖言巧語以取丞相之意。惟師最後頌曰。張打油。李打油。不打渾身只打頭。丞相大喜。未幾。遷住蔣山。
○或庵體和尚。臺州黃巖人。賦性粗糙。遇事敢為。受業上下號體亂擾。參此庵元于護國。一日。在羅漢殿行道。忽聞庫下毆行者。大叫一聲。豁然契悟。走見元。元曰。這十一郎今日如病得汗。未幾。充典客。后令化涂田。頌送之曰。豎亞頂門三隻眼。放開肘后驗人符。杖頭殺活無多子。截海須還大丈夫。爾後依瞎堂。首眾于虎丘。出世蘇之覺報。嗣此庵。法道大振。后遷焦山。郡守曾侍郎仲躬常問道焉。師既入滅。以石硯寄曾。曾以偈吊云。翩翩只履逐西風。一物渾無布袋中。留下陶泓將底用。老來無筆判虛空。體之辭世云。鐵樹開華。雄雞生卵。七十二年。搖籃繩斷。可謂真臨
【現代漢語翻譯】 源（指源老，具體指代不明）．無用（指無用老，具體指代不明）．息庵（指息庵老，具體指代不明）等諸位老宿都在座下。後來在泉南圓寂。
○直道禪師，安州人。最初在回雁峰下參拜妙喜禪師（大慧宗杲）。妙喜禪師問：『上座是哪裡人？』直道禪師說：『安州人。』妙喜禪師說：『我聽說你們安州人會相撲，是嗎？』直道禪師便做出相撲的姿勢。妙喜禪師說：『湖南人吃魚，湖北人被魚刺卡住。』直道禪師打了個觔斗走了出去。妙喜禪師說：『誰知道冷灰里還有豆子爆出來。』直道禪師於是告別妙喜禪師前往江浙一帶。曾與三衢（地名，今浙江衢州）．升式二人同行。後來住在金陵保寧寺，繼承妙喜禪師的法脈，法道大為興盛。當時留守陳丞相俊卿召集眾僧舉行茶會，陳丞相舉出『有句無句，如藤倚樹』的話頭，讓眾僧評判。眾僧都用尖酸刻薄的言語來迎合丞相的意思，只有直道禪師最後頌道：『張打油，李打油，不打渾身只打頭。』丞相非常高興。不久，直道禪師遷居蔣山。
○或庵體和尚，臺州黃巖人。天性粗獷，遇事敢作敢為。受業上下都稱他為『體亂擾』。在護國寺參拜此庵元禪師（具體指代不明）。一天，在羅漢殿行道時，忽然聽到庫房下毆打行者的聲音，大叫一聲，豁然開悟。跑去見此庵元禪師，此庵元禪師說：『這十一郎今天好像病得出了汗。』不久，讓他擔任典客。後來讓他去化緣涂田，頌偈送別他說：『豎起頂門三隻眼，放開肘后驗人符。杖頭殺活無多子，截海須還大丈夫。』之後依止瞎堂禪師，在虎丘寺擔任首座。出世在蘇州覺報寺，繼承此庵元禪師的法脈，法道大為興盛。後來遷居焦山。郡守曾侍郎仲躬常常向他問道。體和尚圓寂后，將石硯寄給曾侍郎。曾侍郎用偈語弔唁說：『翩翩只履逐西風，一物渾無布袋中。留下陶泓將底用，老來無筆判虛空。』體和尚辭世時說：『鐵樹開花，雄雞生卵，七十二年，搖籃繩斷。』可謂真正面臨死亡。
【English Translation】 Venerable Yuan (Yuan Lao, specific reference unclear), Venerable Wuyong (Wuyong Lao, specific reference unclear), and Venerable Xi'an (Xi'an Lao, specific reference unclear) were all in attendance. Later, he passed away in Quannan.
○ Chan Master Zhidao, a native of Anzhou, initially visited Chan Master Miaoxi (Dahui Zonggao) at the foot of Mount Huiyan. Miaoxi asked, 'Where are you from, venerable monk?' Zhidao replied, 'Anzhou.' Miaoxi said, 'I've heard that people from Anzhou know how to wrestle. Is that so?' Zhidao immediately struck a wrestling pose. Miaoxi said, 'People from Hunan eat fish, and people from Hubei get fish bones stuck in their throats.' Zhidao somersaulted and left. Miaoxi said, 'Who knew that there were still beans popping in the cold ashes!' Zhidao then bid farewell to Miaoxi and went to the Jiangzhe area. He once traveled with Sanqu (place name, present-day Quzhou, Zhejiang) and Shengshi. Later, he lived in Baoning Temple in Jinling, inheriting Miaoxi's Dharma lineage, and his Dharma path flourished greatly. At that time, the garrison commander, Chancellor Chen Junqing, convened a tea ceremony for various monks. Chancellor Chen raised the topic of 'With or without a sentence, like a vine leaning on a tree,' and asked the monks to comment. The monks all used sharp and flattering words to cater to the Chancellor's intentions. Only Chan Master Zhidao finally chanted: 'Zhang Dayou, Li Dayou, doesn't hit the whole body, only hits the head.' The Chancellor was very pleased. Not long after, Chan Master Zhidao moved to Jiangshan.
○ Monk Huo'an Tihe, a native of Huangyan, Taizhou, was naturally rough and dared to act. Those above and below him in the order called him 'Ti Luanrao' (meaning 'Ti the Disturber'). He visited Chan Master Ci'an Yuan (specific reference unclear) at Huguo Temple. One day, while walking in the Arhat Hall, he suddenly heard the sound of a worker being beaten in the storeroom, shouted loudly, and suddenly attained enlightenment. He ran to see Chan Master Ci'an Yuan, who said, 'This Eleventh Son seems to have broken a sweat from illness today.' Soon after, he was appointed as the guest prefect. Later, he was sent to solicit donations for Tu Tian, and a verse was chanted to send him off: 'Erecting three eyes on the top of the head, releasing the verification talisman behind the elbow. There are not many who are killed or saved by the staff, and one must still be a great man to cut off the sea.' After that, he relied on Chan Master Xiatang and served as the head monk at Tiger Hill Temple. He emerged in Juebao Temple in Suzhou, inheriting Chan Master Ci'an Yuan's Dharma lineage, and his Dharma path flourished greatly. Later, he moved to Jiaoshan. Prefect Zeng Shilang Zhonggong often asked him about the Dharma. After Monk Tihe passed away, he sent a stone inkstone to Zeng Shilang. Zeng Shilang used a verse to mourn him, saying: 'Fluttering sandals chase the west wind, nothing at all in the cloth bag. Leaving the pottery inkstone, what's the use? When old, there's no brush to judge the empty sky.' When Monk Tihe passed away, he said: 'The iron tree blooms, the rooster lays eggs, seventy-two years, the cradle rope is broken.' It can be said that he truly faced death.
濟種草也。
○瞎堂遠初住婺州金鱗山。后赴建上禪寂請。道過三衢。時雪堂行住烏巨。遠往講法眷。行與語。奇之。且留遠旬款。亟往郡中。見超然居士。曰。師伯圓悟和尚有晚子川遠。昨至山中。將赴建上請。惜其居處山深地僻。居士能為稟郡守以一院留之。可乎。超然即白郡守。俾其住子湖定業禪寺。師受請。示眾云。甘分金鱗困守株。誤他禪寂遠招呼。中途再領賢侯命。定業難逃住子湖。未幾。遷報恩。時妙喜居衡陽。聞師名。以法衣並偈寄曰。這川藞苴。無真無假。一條白棒。佛來也打。更有一般長處。解向缽盂里走馬。后歷住諸山。奉詔居靈隱。
○密庵杰禪師。閩人。初出嶺。至婺州智者。偶負暄次。有老宿問曰。上座此行何處去。曰。四明育王見佛智和尚去。老宿云。世衰道喪。後生家行腳。例帶耳不帶眼。杰曰。何謂也。老宿云。今育王一千來眾。長老日逐接陪不暇。豈有工夫著實與汝輩發機。杰下淚曰。若如此。某今往何處。宿云。此去衢州明果有華匾頭。雖後生。見識超卓。汝宜見之。杰依教往明果依華。華家風難入。杰不憚辛苦。一日。室中問。如何是正法眼。杰云。直甚破沙盆。華再追云。虛空消殞時如何。杰云。著著穎脫。華云。罪不重科。華即升堂告眾云。有大徹堂前崩
【現代漢語翻譯】 現代漢語譯本： 濟種草（濟顛和尚以不落俗套的方式教化眾生）。
○瞎堂遠初禪師住在婺州金鱗山。後來應邀前往建上禪寂寺。路過三衢時，雪堂禪師在烏巨山修行。遠初前去講法，雪堂與他交談，覺得他很奇特，便留遠初住了十幾天。雪堂隨即前往郡中，拜見超然居士，說：『師伯圓悟和尚有個晚輩叫川遠，昨天到了山中，將要前往建上禪寂寺。可惜他居住的地方山深地僻，居士您能否稟告郡守，為他求得一個寺院留住他呢？』超然立刻稟告郡守，郡守便讓他住在子湖定業禪寺。遠初禪師接受邀請，向大眾開示說：『甘願在金鱗山困守，耽誤了禪寂寺的遠道召喚。中途再次領受賢侯的命令，定業寺難以逃脫要我來住子湖。』不久，遠初禪師遷往報恩寺。當時妙喜禪師住在衡陽，聽說了遠初禪師的名聲，便寄去法衣和偈語說：『這個川遠和尚，沒有真也沒有假。一條白棒，佛來了也打。更有一樣長處，能向缽盂里跑馬。』後來，遠初禪師歷任多座寺院的住持，奉皇帝的詔令住在靈隱寺。
○密庵杰禪師，是福建人。剛出嶺時，到了婺州智者寺，偶然在曬太陽的時候，有個老修行問他說：『上座您這次要到哪裡去？』密庵杰回答說：『到四明育王寺拜見佛智和尚。』老修行說：『世風日下，道義衰喪，現在的年輕人雲遊參學，通常只帶著耳朵不帶著眼睛。』密庵杰問：『這是什麼意思？』老修行說：『現在育王寺有一千多僧眾，長老每天接待應酬都來不及，哪裡有功夫認真地為你們這些後輩啓發機鋒？』密庵杰聽了，流著眼淚說：『如果這樣，我如今該往哪裡去呢？』老修行說：『從這裡去衢州明果寺，有個叫華匾頭的禪師，雖然年輕，見識卻超群拔萃，你應該去見見他。』密庵杰聽從老修行的話，前往明果寺拜見依華禪師。依華禪師的家風難以適應，密庵杰不怕辛苦。一天，依華禪師在方丈室裡問：『如何是正法眼？』密庵杰回答說：『直截了當，就像打破的沙盆。』依華禪師再次追問說：『虛空消殞的時候又如何？』密庵杰回答說：『著著穎脫（形容非常乾脆利落）。』依華禪師說：『罪不重科（不再追究）。』依華禪師隨即升座，告訴大眾說：『有大徹大悟的人在堂前崩塌了。』
【English Translation】 English version: Jì plants grass (referring to how Ji Dian, a eccentric monk, educates people in unconventional ways).
○ Abbot Xiātáng Yuǎnchū lived in Jīnlín Mountain in Wùzhōu. Later, he was invited to Chánjì Temple in Jiànshàng. Passing through Sānqú, Xuětáng was practicing in Wūjù Mountain. Yuǎn went to lecture, and Xuě spoke with him, finding him remarkable. Xuě kept Yuǎn for ten days. Xuě then went to the prefecture to see Layman Chāorán, saying, 'My uncle, Abbot Yuánwù, has a junior named Chuān Yuǎn, who arrived in the mountains yesterday and is going to Chánjì Temple in Jiànshàng. It's a pity that his residence is in a remote mountain area. Can you ask the prefect to grant him a temple to stay in?' Chāorán immediately told the prefect, who allowed him to live in Dìngyè Chan Monastery in Zǐhú. The master accepted the invitation and addressed the assembly, saying, 'Willing to be trapped in Jīnlín, delaying the distant call of Chánjì. Halfway, I received the order of the virtuous lord again. Dìngyè cannot escape my residing in Zǐhú.' Soon after, the master moved to Bào'ēn Temple. At that time, Miàoxǐ lived in Héngyáng and, hearing of the master's name, sent robes and a verse, saying, 'This Chuān Yuǎn is neither true nor false. A white staff strikes even the Buddha. Moreover, he has the ability to race horses in a begging bowl.' Later, the master served as abbot in many temples and, by imperial decree, resided in Língyǐn Temple.
○ Chan Master Mì'ān Jié, a native of Mǐn, first left the mountains and arrived at Zhìzhě Temple in Wùzhōu. Once, while basking in the sun, an old monk asked, 'Where are you going, venerable sir?' Jié replied, 'To Yùwáng Temple in Sìmíng to see Abbot Fózhì.' The old monk said, 'The world is declining, and the Way is waning. Young practitioners now travel with ears but without eyes.' Jié asked, 'What do you mean?' The old monk said, 'Now Yùwáng Temple has over a thousand monks, and the abbot is busy entertaining them every day. How can he have time to truly inspire you?' Jié wept and said, 'If so, where should I go?' The old monk said, 'Go to Míngguǒ Temple in Qúzhōu. There is a Chan master named Huá Biǎntóu, who, although young, has outstanding insight. You should see him.' Jié followed the old monk's advice and went to see Yī Huá at Míngguǒ Temple. Yī Huá's style was difficult to adapt to, but Jié persevered. One day, in his room, Yī Huá asked, 'What is the true Dharma eye?' Jié replied, 'It is as straightforward as a broken sand bowl.' Yī Huá pressed further, 'What about when emptiness vanishes?' Jié replied, 'Each step is sharp and decisive.' Yī Huá said, 'The crime is not punished twice.' Yī Huá then ascended the platform and announced to the assembly, 'A greatly enlightened person has collapsed before the hall.'
裂石裂之句。杰依華四年。窮盡千聖命脈。母老歸鄉。華以偈送曰。大徹投機句。當陽廓頂門。相從經四載。徴詰洞無痕。雖未付缽袋。氣宇吞乾坤。卻把正法眼。喚作破沙盆。此行將省覲。切忌便跺跟。吾有末後句。待歸要汝遵。后出世衢之烏巨。學者云擁。上堂。從來不唱脫空歌。把火燒山拾田螺。白骼樹頭魚產子。急水灘頭鳥作[宋-木+巢]。皆謂在明果夜聞樵者歌。因打破漆桶。蓋師之密機莫測。前後七住大剎。終於太白。應庵之道。藉若大行。信之。行腳見人固宜帶眼莫帶耳。雖籬腳下有個漢。也須驗過始得。不可以院子大小．眾之多寡。趁謴過時。須知此事若不負志。雖從釋迦老子肚裡過。也只是個屎橛。可不擇哉。
○且庵仁和尚。越之上虞人。少習天臺教。初自括蒼隨雪堂過衢之烏巨。因見雪堂普說曰。今之兄弟做工夫。正如習射。先安其足。從習其法。后雖無心。以久習故。箭發皆中。喝一喝。云。即今箭發也。看看。仁不覺身倒作避箭勢。豁然大悟。夏罷。以母老歸鄉。辭雪堂。堂以偈送之曰。儼老昔年窮事相。脫履南遊扣宗匠。石頭路滑不辭勤。腦後一槌曾兩當。仁禪勁志許誰儔。訪我蒼山白練州。萬浪千波洶涌處。果然呼喚不回頭。西山積老期同住。又說重尋越山路。歸時應是歲華
【現代漢語翻譯】 現代漢語譯本： 『裂石裂之句』出自杰依華四年（1134年）。窮盡了歷代聖人的命脈。母親年老要回鄉。雪堂禪師用偈語送別：『大徹大悟的投機之句，如同當陽之處廓清了頂門。跟隨我經歷了四年，提問考察沒有留下任何痕跡。雖然沒有傳給你衣缽，但你的氣宇卻能吞吐天地。竟然把真正的佛法眼，看作是破舊的沙盆。這次要回家探望母親，切記不要輕易動搖。我還有最後一句要囑咐你，等你回來一定要遵守。』後來在世衢的烏巨山，學人如雲聚集。上堂說法時說：『我從來不唱空洞的歌，而是用火燒山來撿田螺。白骨樹上魚產子，湍急的河灘上鳥築巢。』大家都說在明果夜裡聽到樵夫唱歌，因此打破了漆桶。大概雪堂禪師的秘密機鋒難以測度。先後住了七座大寺廟，最終在太白山圓寂。應庵禪師的道風，因此而大大盛行。雪堂禪師告誡說：『雲遊參學的人本來就應該帶著眼力，不要只用耳朵聽。即使在籬笆腳下有個人，也要仔細驗證過才行。不可以因為寺院的大小、人數的多少而隨便放過。要知道這件事如果不立下志向，即使從釋迦牟尼佛的肚子里穿過，也只是個糞橛。怎能不謹慎選擇呢？』 且庵仁和尚，是越州上虞人。年輕時學習天臺宗的教義。起初從括蒼山跟隨雪堂禪師到衢州的烏巨山。因為看到雪堂禪師普說：『現在的兄弟們做功夫，就像練習射箭。先站穩腳跟，然後學習方法。之後即使沒有用心，因為長期練習的緣故，箭發都能射中。』喝一聲，說：『現在箭已經發出去了。看看。』且庵仁不自覺地身體倒下做出躲避箭的姿勢，豁然大悟。夏天結束后，因為母親年老要回鄉，向雪堂禪師告辭。雪堂禪師用偈語送別他說：『儼老當年窮究事相，脫下鞋子南遊拜訪宗匠。石頭路滑也不辭辛勤，腦後捱了一棒曾兩次擔當。且庵仁禪師的堅強意志有誰能相比？你曾拜訪我在蒼山的白練州。在萬浪千波洶涌的地方，果然呼喚也不回頭。西山積老期望與你同住，又說要重新尋找越山的路。歸來的時候應該是歲華（年華）。』
【English Translation】 English version: 『The phrase 'splitting stone and splitting' comes from the fourth year of Jieyi Hua (1134 AD). It exhausts the lifeblood of thousands of sages. His mother is old and returning home. Chan Master Xuetang sent him off with a verse: 『The thoroughly enlightened speculative phrase, like clearing the top gate in Dangyang. Following me for four years, the questions and examinations left no trace. Although I have not passed on the alms bowl, your spirit swallows the universe. Yet you call the true Dharma eye a broken sand basin. This time you will go home to visit your mother, remember not to waver easily. I have a final word for you, wait until you return and you must obey it.』 Later, at Wuju Mountain in Shiqu, scholars gathered like clouds. He said in the hall: 『I never sing empty songs, but burn mountains to pick snails. Fish lay eggs on white bone trees, and birds build nests on rapid beaches.』 Everyone said that they heard a woodcutter singing in Mingguo at night, thus breaking the lacquer bucket. Probably Chan Master Xuetang's secret mechanism is difficult to fathom. He lived in seven major temples successively, and finally passed away in Taibai Mountain. The way of Chan Master Ying'an, therefore, greatly flourished. Chan Master Xuetang warned: 『Those who travel and study should originally bring eyesight, do not just use your ears to listen. Even if there is someone at the foot of the fence, you must carefully verify it before you can let it pass. You cannot casually let it go because of the size of the temple or the number of people. You must know that if you do not have aspirations for this matter, even if you pass through the belly of Sakyamuni Buddha, you are just a dung stick. How can you not choose carefully?』 Chan Master Qie'an Ren, was a native of Shangyu, Yuezhou. He studied the teachings of the Tiantai sect in his youth. At first, he followed Chan Master Xuetang from Kuocang Mountain to Wuju Mountain in Quzhou. Because he saw Chan Master Xuetang say: 『The brothers who are doing kung fu now are like practicing archery. First, stand firm, then learn the method. After that, even if you don't use your heart, because of long-term practice, the arrows will hit the target. ' He shouted, 'Now the arrow has been shot. Look.' Qie'an Ren unconsciously fell down and made a gesture to avoid the arrow, and suddenly realized. After the summer, because his mother was old and wanted to return home, he said goodbye to Chan Master Xuetang. Chan Master Xuetang sent him off with a verse: 『Yan Lao exhausted the phenomena of things in his early years, took off his shoes and traveled south to visit the masters. The stone road is slippery but he did not resign from diligence, and he was beaten twice on the back of his head. Who can compare with Chan Master Qie'an Ren's strong will? You once visited me in Bailianzhou, Cangshan. In the turbulent place of thousands of waves, you really don't turn your head when you call. Ji Lao in Xishan expects to live with you, and also said that he wants to find the road to Yueshan again. The time of return should be the age of Hua (years).』
深。趙州更有爐頭句。仁從是歸梅山。庵十六年。後天童覺和尚出隊至上虞。夜宿其庵。連榻與語。大奇之。既歸。夏末不請首座。主事白覺。覺云。我首座早晚來也。乃遣侍者往越邀仁。仁才至。即請歸首座寮。眾訝之。未幾。令秉拂掛牌。眾服膺。后二年。宏智入滅。妙喜主後事。兩班皆衣布。唯仁不肯成服。喜怪問之。仁乃密啟其事。妙喜曰。元來是見雪堂來。后住長蘆。法席大振。嘗頌臺山婆子話。學者爭誦之。曰。開個燈心皁角鋪。日求升合度朝昏。只因霖雨連綿久。本利一空愁倚門。顯謨呂公正己嘗問道于師。既別。覓偈。師援筆贈曰。君今親切到長蘆。抖擻衣衫一物無。此去逢人如借問。但言風急浪華粗。
○白楊順和尚。綿州人。依佛照數年。因普說。舉傅大士心王銘曰。水中鹽味。色里膠青。決定是有。不見其形。豁然有省。次日入室。照問。真佛住在甚處。順曰。住在不定處。照曰。既是真佛。因甚不定。順曰。若定。即非真佛。照頷之。后居臨川。其道大振。上堂曰。犬吠黃昏月。風吹半夜燈。屋頭貓捕鼠。世上道嫌僧。藞苴招人怪。孤高舉世憎。山林真實處。凡事百無能。任他霜雪上眉棱。又曰。水洗溪邊石。風吹古殿幡。於斯知落處。可必在靈山。
○月庵果和尚。信州鉛山
【現代漢語翻譯】 現代漢語譯本： 深。趙州（禪宗大師）更有爐頭句（指禪宗機鋒）。仁（僧人法號）於是回到梅山。在庵里住了十六年。後來天童覺和尚（天童寺住持）來到上虞，夜裡住在他的庵里，兩人同榻而臥，徹夜長談。覺和尚非常賞識他。回去后，夏末沒有請首座（寺院中的重要職位）。主事告訴覺和尚，覺和尚說：『我的首座很快就會來了。』於是派侍者去越地邀請仁。仁才剛到，就請他擔任首座寮（首座居住的房間）。眾人都感到驚訝。不久，又讓他秉拂掛牌（主持禪寺），眾人都心悅誠服。兩年後，宏智（禪宗大師）圓寂，妙喜（禪宗大師）主持後事。兩班僧人都穿著布衣，只有仁不肯換上喪服。妙喜感到奇怪，問他原因。仁於是私下告訴他自己開悟的經過。妙喜說：『原來是見過雪堂（禪宗大師）了。』後來仁住持長蘆寺，法席非常興盛。他曾經頌揚臺山婆子（文殊菩薩的化身）的話，學人都爭相誦讀。他說：『開個燈心皁角鋪，每天求升斗來度過早晚。只因爲連綿陰雨太久，本錢和利息都虧空，只能愁苦地倚著門。』顯謨呂公正己（官員姓名）曾經向他問道，告別時，向他求偈語。仁提筆贈送他說：『您今天親身來到長蘆，抖擻衣衫，一物都沒有。此去如果有人向您打聽我的情況，就說風大浪急，水花飛濺。』
○白楊順和尚，綿州人。依止佛照禪師數年。因為普說，引用傅大士（南北朝時期的居士）的《心王銘》說：『水中鹽味，色里膠青。決定是有，不見其形。』豁然有所領悟。第二天入室，佛照禪師問：『真佛住在什麼地方？』順回答說：『住在不定處。』佛照禪師說：『既然是真佛，為什麼住在不定處？』順回答說：『如果固定，就不是真佛。』佛照禪師點頭認可。後來住在臨川，他的道風大振。上堂說法時說：『犬吠黃昏月，風吹半夜燈。屋頭貓捕鼠，世上道嫌僧。藞苴招人怪，孤高舉世憎。山林真實處，凡事百無能。任他霜雪上眉棱。』又說：『水洗溪邊石，風吹古殿幡。於斯知落處，可必在靈山（佛教聖地）。』
○月庵果和尚，信州鉛山（地名）人。
【English Translation】 English version: Deep. Zhaozhou (Zen master) even had 'furnace-head' phrases (referring to Zen koans). Ren (a monk's Dharma name) then returned to Meishan. He lived in the hermitage for sixteen years. Later, Abbot Jue of Tiantong (abbot of Tiantong Temple) came to Shangyu and stayed overnight in his hermitage. They slept on the same bed and talked all night. Abbot Jue greatly admired him. After returning, he did not appoint a head seat (an important position in the monastery) at the end of summer. The administrator told Abbot Jue, who said, 'My head seat will come sooner or later.' So he sent a attendant to Yue to invite Ren. As soon as Ren arrived, he was invited to the head seat's quarters (the room where the head seat lives). The monks were all surprised. Soon, he was asked to hold the whisk and hang the plaque (to preside over the Zen monastery), and everyone was convinced. Two years later, Hongzhi (Zen master) passed away, and Miaoxi (Zen master) took charge of the funeral arrangements. Both groups of monks wore cloth clothes, but only Ren refused to wear mourning clothes. Miaoxi was surprised and asked him why. Ren then secretly told him about his enlightenment experience. Miaoxi said, 'So you have seen Xuetang (Zen master).' Later, Ren resided at Changlu Temple, and his Dharma assembly flourished greatly. He once praised the words of the old woman of Mount Tai (an incarnation of Manjushri Bodhisattva), and scholars competed to recite them. He said, 'Opening a shop selling lamp wicks and soap beans, seeking bushels and pecks every day to get through morning and evening. Just because of the long continuous rain, the capital and interest are all lost, and I can only lean on the door in sorrow.' The Honorable Lu Zhengji, Xianmo (official's name) once asked him about the Way, and when he said goodbye, he asked him for a verse. Ren picked up his pen and gave it to him, saying, 'You have now come to Changlu in person, shaking off your clothes, without a single thing. If anyone asks you about me on this trip, just say the wind is strong and the waves are rough.'
○ Monk Baiyang Shun, a native of Mianzhou. He relied on Zen Master Fozhao for several years. Because of his universal preaching, he quoted the 'Mind King Inscription' by Layman Fu Dashi (a lay Buddhist in the Northern and Southern Dynasties): 'The taste of salt in water, the blue glue in color. It is definitely there, but its form is not seen.' He suddenly had an epiphany. The next day, he entered the room, and Zen Master Zhao asked, 'Where does the true Buddha live?' Shun replied, 'He lives in an indefinite place.' Zen Master Zhao said, 'Since he is the true Buddha, why does he live in an indefinite place?' Shun replied, 'If he is fixed, then he is not the true Buddha.' Zen Master Zhao nodded in agreement. Later, he lived in Linchuan, and his Dharma flourished greatly. When he ascended the hall to preach, he said, 'Dogs bark at the evening moon, the wind blows the lamp in the middle of the night. The cat catches mice on the roof, the world hates monks. Slovenliness invites strangeness, aloofness invites universal hatred. The true place of the mountains and forests, I am incapable of everything. Let the frost and snow be on my eyebrows.' He also said, 'Water washes the stones by the stream, the wind blows the ancient temple banner. Knowing the place of falling here, it must be in Ling Mountain (Buddhist holy land).'
○ Monk Yuean Guo, a native of Qianshan, Xinzhou (place name).
人。初見寧道者。寧問曰。上座鄉里。曰。信州。受業甚麼處。曰。鉛山七寶。寧曰。還帶得寶來么。果展兩手。寧震聲一喝。便下參堂。后見死心。心舉雲門話墮話。深徹法源。然不忘開福。后室中舉此話。以頌示學者。叢林盛誦曰。萬仞龍門勢倚空。懸崖撒手辨魚龍。時人只看絲綸上。不見蘆華對蓼紅。
○谷山旦。初參佛性泰和尚。一日上堂。舉。趙州云。臺山婆子已為諸人勘破了也。意作么生。良久。云。就樹撮將黃葉去。入山推出白雲來。旦于言下釋然。次日入室。泰問。前百丈不落因果。因甚麼墮野狐身。后百丈不昧因果。因甚脫野狐身。旦曰。好與一坑埋卻。泰徴之。語皆不凡。未幾。令立僧。名動一時。妙喜南行。旦呈頌云。異類中行世莫猜。故教佛日暫云霾。度生悲願還無倦。方作南安再出來。妙喜賞之。
○懶庵需和尚。依佛心才。才居大乘。需已首眾掛牌。后問學者即心即佛因緣。時妙喜庵于洋嶼。需之友。號光狀元者。與需書云。庵主手段與諸方別。可來此少款。需笑而不答。光以計邀師飯。需往赴之。及門。會妙喜開室。需隨眾。喜問曰。僧問馬祖。如何是佛。祖云。即心即佛。作么生。需下語。喜詬之曰。汝見解如此。敢妄為人師也。鳴鼓普請。揭其平生所得力處。排撝邪
【現代漢語翻譯】 現代漢語譯本： 人。最初拜見寧道者。寧道者問道：『上座是哪裡人？』答道：『信州人。』『在哪裡學習佛法？』答道：『鉛山七寶。』寧道者說：『還帶著寶來嗎？』那人便張開雙手。寧道者大喝一聲，便離開參堂。後來拜見死心禪師。死心禪師舉雲門禪師『話墮』的話頭，（那人）深刻領悟了法源。然而不忘開福寺的經歷。後來在室內舉這個話頭，用頌語來開示學人。叢林中盛傳：『萬仞龍門氣勢倚靠天空，懸崖撒手才能辨別魚龍。世人只看釣魚的絲線，卻不見蘆葦花與蓼花爭紅。』 谷山旦禪師。最初參拜佛性泰和尚。一日，泰和尚上堂，舉趙州禪師的話說：『臺山婆子已經被諸位勘破了。』意下如何？良久，說：『就樹上摘取黃葉而去，入山推出白雲而來。』旦禪師在言下豁然開悟。次日入室，泰和尚問：『前百丈不落因果，為什麼墮入野狐身？后百丈不昧因果，為什麼脫離野狐身？』旦禪師說：『最好一起埋掉。』泰和尚考察他，所說的話都不平凡。不久，讓他擔任立僧，名聲轟動一時。妙喜禪師南行，旦禪師呈頌說：『異類中行走世人難以猜測，所以讓佛日暫時被雲霧遮蓋。度化眾生的悲願還不曾厭倦，方才在南安再次出現。』妙喜禪師讚賞他。 懶庵需和尚。依止佛心才禪師。才禪師住持大乘寺。需和尚已經作為首座掛牌。後來問學人『即心即佛』的因緣。當時妙喜禪師在洋嶼的庵中。需和尚的朋友，號稱光狀元的人，給需和尚寫信說：『庵主的手段與各方不同，可以來這裡小住。』需和尚笑著不回答。光狀元用計邀請禪師吃飯。需和尚前去赴約。到了門口，正趕上妙喜禪師開室。需和尚跟隨眾人進入。妙喜禪師問道：『有僧人問馬祖禪師，如何是佛？馬祖禪師說，即心即佛。』你作何解釋？需和尚說了自己的見解。妙喜禪師斥責他說：『你的見解如此，竟敢妄為人師！』於是敲鼓普請大眾，揭露他平生所得的錯誤之處，排斥邪說。
【English Translation】 English version: A person. Initially met Daoist Ning. Ning asked, 'Where is the venerable one from?' He replied, 'Xinzhou.' 'Where did you study?' He replied, 'Qianshan Qibao.' Ning said, 'Did you bring any treasures with you?' Guo spread out both hands. Ning shouted loudly and then left the meditation hall. Later, he met Dead Heart (Sixin). Dead Heart brought up Yunmen's 'words falling' (huaduo) saying. (The person) deeply understood the source of the Dharma. However, he did not forget his experience at Kai Fu Temple. Later, in the room, he brought up this saying, using a verse to instruct the students. It was widely recited in the monastic community: 'The ten-thousand-ren Dragon Gate leans against the sky, Letting go on the cliff to distinguish fish from dragons. People only look at the fishing line, Not seeing the reed flowers against the red smartweed.' Zen Master Gushan Dan. Initially visited the monk Foxing Tai. One day, Tai ascended the hall and cited Zhao Zhou's words: 'The old woman of Mount Tai has already been seen through by everyone.' What is the meaning? After a long silence, he said, 'Picking up the yellow leaves from the tree, Pushing out the white clouds from the mountain.' Dan suddenly awakened upon hearing these words. The next day, he entered the room, and Tai asked, 'The former Baizhang did not fall into cause and effect, why did he fall into the body of a wild fox? The latter Baizhang was not ignorant of cause and effect, why did he escape the body of a wild fox?' Dan said, 'It would be best to bury them together.' Tai examined him, and his words were all extraordinary. Before long, he was appointed as a leading monk, and his reputation spread far and wide. When Miaoxi went south, Dan presented a verse saying: 'Walking among different kinds, the world is hard to guess, Therefore, the Buddha's sun is temporarily covered by clouds. The compassionate vow to save beings is still tireless, Only then will he reappear in Nan'an.' Miaoxi praised him. Monk Lan'an Xu. Relied on the Zen master Foxin Cai. Zen master Cai resided at Dacheng Temple. Xu had already been listed as the head monk. Later, he asked students about the cause and condition of 'mind is Buddha' (jixin jifo). At that time, Zen Master Miaoxi was in a hermitage on Yangyu Island. Xu's friend, known as Scholar Guang, wrote to Xu, saying, 'The abbot's methods are different from those of other places, you can come here for a short stay.' Xu smiled and did not answer. Scholar Guang used a plan to invite the master for a meal. Xu went to the appointment. Arriving at the door, he happened to be there when Miaoxi was opening the room. Xu followed the crowd inside. Miaoxi asked, 'A monk asked Zen Master Mazu, what is Buddha? Zen Master Mazu said, mind is Buddha.' How do you explain it? Xu gave his explanation. Miaoxi rebuked him, saying, 'Your understanding is like this, how dare you presumptuously be a teacher of others!' So he beat the drum to summon the public, exposing the errors he had made in his life, and rejecting heresies.
解。需淚交頤。不敢仰視。默計之曰。我之所得。既所排撝。西來不傳之旨。豈止如此耶。遂歸心弟子之列。一日。喜問曰。內不放出。外不放入。正當恁么時如何。需擬答。喜拈竹篦劈脊連打數下。需豁然大悟。曰。和尚已多了也。喜又打一下。需作禮。喜笑曰。今日方知不汝欺。遂以偈印曰。身心一如。身外無餘。咄這瞎驢。付與鼎需。自是名振叢林。出世住泉之延福。遷西禪。嘗示眾云。太虛掛劍。用顯吾宗。據坐禪威。如何近傍。縱具地迴天轉。電卷星飛底手段。要且不堪勍敵。而今莫有別休咎底么。出來相見。稍涉遲迴。一捶直教粉碎。喝一喝。下座。又至節示眾云。二十五日已前。群陰消伏。泥龍閟戶。二十五日已后。一陽來複。鐵樹開華。正當二十五日。塵中醉客。騎驢騎馬。前街後巷。遞相慶賀。物外閑人。衲被蒙頭。圍爐打坐。風蕭蕭。雨蕭蕭。冷湫湫。誰管你張先生．李道士．胡達磨。又示眾云。橫按鏌鎁。虛張意氣。穿開碧落。徒費精神。直饒不動神鋒。坐致太平。堯舜之君。猶有化在。
○紹興間。有一仕宦至焦山。題風月亭曰。風來松頂清難立。月到波心淡欲沈。會得松風元物外。始知江月似吾心。前後觀者莫不稱賞。唯月庵果行腳到此觀之曰。詩好則好。只是無眼目。同坐者曰。
【現代漢語翻譯】 現代漢語譯本： 解（理解）。淚水和著唾液流淌下來，不敢抬頭仰視。心中默想道：『我所得到的，既然是排斥和摒棄的，那麼西來不傳的宗旨，難道僅僅是這樣嗎？』於是歸心於弟子之列。一日，喜（喜禪師）問道：『內不放出，外不放入，正當這個時候該如何？』需（鼎需禪師）正要回答，喜禪師拿起竹篦，對著脊背連續打了數下。需禪師豁然大悟，說道：『和尚您已經說得太多了。』喜禪師又打了一下。需禪師作揖行禮。喜禪師笑著說：『今天才知道我沒有欺騙你。』於是用偈語印證說：『身心一如，身外無餘。咄！這瞎驢，交付給鼎需。』從此名聲震動叢林。出世后住在泉州的延福寺，后遷至西禪寺。曾經開示眾人說：『太虛懸掛寶劍，用以彰顯我的宗風。佔據禪坐的威嚴，如何能夠靠近？縱然具有地轉天旋、電卷星飛的手段，也還是不堪一擊的敵人。而今莫非有其他了結因果的方法嗎？出來相見！稍有遲疑，一捶下去就讓你粉身碎骨。』喝一聲，下座。又在節日開示眾人說：『二十五日（冬至）以前，群陰消退潛伏，泥龍關閉門戶。二十五日（冬至）以後，一陽復生，鐵樹開花。正當二十五日（冬至）這一天，塵世中的醉客，騎驢騎馬，前街後巷，互相慶賀。物外的閑人，用衲被蒙著頭，圍著爐子打坐。風蕭蕭，雨蕭蕭，冷清清。誰管你張先生、李道士、胡達磨（菩提達摩）？』又開示眾人說：『橫著按住鏌鎁寶劍，虛張聲勢，穿開碧落，徒勞精神。即使不動用神鋒，安坐而致太平，成為堯舜（堯帝和舜帝）這樣的君主，也還有教化存在。』
紹興（1131-1162）年間，有一位做官的人來到焦山，在風月亭題寫道：『風來松頂清難立，月到波心淡欲沈。會得松風元物外，始知江月似吾心。』前後觀看的人沒有不稱讚欣賞的。只有月庵果（月庵果禪師）行腳到此觀看后說：『詩好是好，只是沒有眼目。』同坐的人說：
【English Translation】 English version: Understanding. Tears mixed with saliva flowed down, and he dared not look up. He thought to himself, 'What I have gained, since it is rejection and dismissal, could the untransmitted essence from the West be merely this?' Thereupon, he wholeheartedly joined the ranks of disciples. One day, Xi (Zen Master Xi) asked, 'Neither letting out nor letting in, what is it like at this very moment?' Xu (Zen Master Dingxu) was about to answer when Zen Master Xi picked up a bamboo staff and struck his back several times. Zen Master Xu suddenly awakened and said, 'Venerable monk, you have said too much.' Zen Master Xi struck him again. Zen Master Xu bowed in respect. Zen Master Xi smiled and said, 'Only today do I know that I have not deceived you.' Thereupon, he sealed it with a verse: 'Body and mind are one, nothing remains outside the body. Bah! This blind donkey, entrusted to Dingxu.' From then on, his name resounded throughout the monastic community. After entering the world, he resided at Yanfu Temple in Quanzhou, and later moved to Xichan Temple. He once instructed the assembly, saying, 'The great void hangs a sword, to manifest my sect's style. Occupying the dignity of seated meditation, how can one approach? Even with the means to turn the earth and reverse the heavens, to roll up lightning and scatter stars, one is still an enemy not worth fighting. Now, is there another way to settle karma? Come out and meet me! A moment's hesitation, and a single blow will shatter you to pieces.' He shouted and descended from the seat. Again, on a festival day, he instructed the assembly, saying, 'Before the twenty-fifth day (Winter Solstice), all yin energies recede and hide, and the mud dragon closes its doors. After the twenty-fifth day (Winter Solstice), one yang returns, and the iron tree blooms. On this very twenty-fifth day (Winter Solstice), the drunken guests in the world, riding donkeys and horses, celebrate each other in the front streets and back alleys. The recluses beyond the world, cover their heads with patched robes, and sit around the stove in meditation. The wind whistles, the rain drizzles, it is cold and desolate. Who cares about Mr. Zhang, Taoist Li, or Hu Damo (Bodhidharma)?' He further instructed the assembly, saying, 'Holding the Moyé sword horizontally, displaying false courage, piercing the blue sky, wasting effort in vain. Even if one does not use the divine blade, and sits peacefully to achieve peace, becoming a ruler like Yao and Shun (Emperors Yao and Shun), there is still transformation to be done.'
During the Shaoxing (1131-1162) era, an official came to Jiaoshan and inscribed on the Wind and Moon Pavilion: 'When the wind comes, it is difficult to stand upright on the pine peak; when the moon arrives, it faintly sinks into the heart of the wave. Understanding that the pine wind is originally beyond the world, one then knows that the river moon is like my own heart.' All who viewed it before and after praised and admired it. Only Yue'an Guo (Zen Master Yue'an Guo), traveling on foot, came to view it and said, 'The poem is good, but it lacks vision.' The person sitting with him said,
那裡是無眼目處。果曰。小僧與伊改兩字。即見眼目。同坐曰。改甚字。果曰。何不道。會得松風非物外。始知江月即吾心。坐者大服。信之。做工夫眼開底人。見處自是別。況月庵平昔不曾習詩。而能點化如此。豈非龍王得一滴水。能興云起霧者耶。兄弟家行腳。當辨衣單下本分事。不在攻外學。久久眼開。自然點出諸佛眼睛。況世間文字乎。
○宏智禪師。住圓通時。夜夢作一聯云。松徑蕭森窈窕門。到時微月正黃昏。自是數年杳不省此。建炎間。避虜。一笠過東浙。抵天童。適主者退席。師自舟中破曉入山。恰是天明時節。見松逕蕭森。月蒙煙靄。忽省向來夢中之句。及歸旦過。雖不言名字。而兄弟已有識者曰。此乃長蘆長老也。胡為至此。密報主事。主事即申使府。府喜不自勝。蓋夜夢神人報云。天童主人乃隰州古佛也。即出帖差官至旦過請之。師堅不肯。乃被旦過兄弟硬舁歸方丈。一住三十年。洞上之宗由茲大振。信人之住院緣法自定。初不在茍求也。
○圓極岑和尚。臺之仙居人。抱節孤高。近世罕及。久依云居如和尚。在書司十七載。如遷寂。一錫回浙。依正堂辨于道場。未幾。令董座元。出世霅之卞山。乃石林先生講易之地。辨意具此一瓣香為拈出。而岑竟嗣云居如。叢林多高之。后歷
【現代漢語翻譯】 現代漢語譯本： 那裡是沒有眼目的地方。果禪師說：『小僧我給它改兩個字，就能見到眼目。』同坐的人說：『改什麼字？』果禪師說：『為什麼不說：會得松風非物外，始知江月即吾心。』在座的人都非常佩服，相信他。做功夫眼界開闊的人，見解自然不同。況且月庵禪師平時不曾學習詩詞，而能點化到如此地步，豈不是像龍王得到一滴水，就能興云起霧一樣嗎？各位同修參學，應當辨明衣單下的本分事，不在於攻習外學。久而久之眼界開闊，自然能點出諸佛的眼睛，更何況世間的文字呢？
宏智禪師，住在圓通寺時，夜裡夢中作了一聯詩說：『松徑蕭森窈窕門，到時微月正黃昏。』自己是數年杳無印象。建炎年間（1127-1130），爲了躲避金兵，戴著斗笠經過東浙，到達天童寺。恰逢住持退席，禪師從船中破曉入山，正是天明時節，見到松樹小路蕭瑟幽深，月光蒙著煙靄，忽然想起以前夢中的詩句。等到回到旦過寺，雖然沒有說出名字，但是寺里的僧人已經有認識他的人說：『這位是長蘆寺的長老。』為什麼到這裡來？秘密地報告了主事僧。主事僧立即稟告使府，使府非常高興，因為夜裡夢見神人報告說：『天童寺的主人是隰州的古佛。』立即發出公文派遣官員到旦過寺去邀請他。禪師堅決不肯，於是被旦過寺的僧人硬擡回方丈，一住就是三十年。洞山宗由此大為振興。相信人的住持因緣法是早已註定的，最初不是靠茍且求來的。
圓極岑和尚，臺州仙居人，抱持節操，孤高耿介，近世罕見。長期依止云居如和尚，在書司十七年。如和尚圓寂后，一根錫杖回到浙江，依止正堂辨于道場。不久，令董座元，出世霅之卞山，那是石林先生講《易經》的地方。辨禪師的意思是具此一瓣香為拈出，而岑和尚竟然嗣法雲居如和尚。叢林中很多人都推崇他。後來歷任
【English Translation】 English version: There is a place without eyes. The Chan master Guo said, 'I, this humble monk, will change two words for it, and then you will see the eyes.' The person sitting with him said, 'Change what words?' The Chan master Guo said, 'Why not say: 'Understanding the pine breeze is not outside of things, then you know the river moon is my heart.' Those present were very impressed and believed him. Those who cultivate and have an open mind naturally have different views. Moreover, Chan master Yuean usually did not study poetry, but he could transform it to such an extent. Isn't it like the Dragon King getting a drop of water and being able to raise clouds and create fog? Fellow practitioners, when traveling, should discern the fundamental matters under the robe and bowl, not focus on studying external knowledge. Over time, the mind will open, and naturally you can point out the eyes of all Buddhas, let alone worldly writings?
Chan Master Hongzhi, when residing at Yuantong Temple, dreamed one night of composing a couplet: 'The pine path is lush and secluded, the gate is deep, when I arrive, the faint moon is just at dusk.' He himself had no recollection of this for several years. During the Jianyan period (1127-1130), to avoid the Jin soldiers, he passed through Eastern Zhejiang wearing a bamboo hat and arrived at Tiantong Temple. It happened that the abbot had just retired. The Chan master entered the mountain from the boat at dawn, just as day was breaking. Seeing the pine path lush and secluded, the moonlight veiled in mist, he suddenly remembered the lines from his dream. When he returned to Danguo Temple, although he did not say his name, some monks in the temple recognized him and said, 'This is the elder of Changlu Temple.' Why has he come here? They secretly reported to the head monk. The head monk immediately reported to the prefectural office, which was very pleased because they had dreamed of a divine person reporting, 'The master of Tiantong Temple is the ancient Buddha of Xizhou.' They immediately issued an official document and sent officials to Danguo Temple to invite him. The Chan master firmly refused, so the monks of Danguo Temple forcibly carried him back to the abbot's quarters, where he stayed for thirty years. The Caodong school was greatly revitalized from this. Believe that a person's karmic connection to be an abbot is predetermined, and not initially obtained through opportunistic seeking.
Zen Master Yuanji Cen, a native of Xianju in Taizhou, held to his principles, was solitary and upright, rarely seen in recent times. He long relied on Zen Master Ruyu of Yunju, and was in the writing office for seventeen years. After Zen Master Ruyu passed away, he returned to Zhejiang with a single staff, relying on Zhengtang Bian at the Daocheng Temple. Before long, he ordered Dong Zuoyuan to come forth at Bian Mountain in Zha, which was where Mr. Shilin lectured on the 'Book of Changes'. Zen Master Bian's intention was to offer this incense, while Zen Master Cen actually succeeded Zen Master Ruyu of Yunju. Many in the monastic community highly respected him. Later, he served as
董大剎。然福緣蹭蹬。涉世多艱。岑終不以介意。平生施利。未嘗經眼。後退常之華藏道場而終焉。有語錄二十卷行於世。侍郎曾公仲躬為序其首。岑有贊長蘆且庵。其贊云。夜半推出日輪。天明把住桂轂。拈將四部洲。放在一粒粟。奏無弦而非履霜之樂。唱胡歌而非白雪之曲。大冶煆絕礦之金。痛錘碎無瑕之玉。東湖赤梢鯉魚。生出金毛鐵犢。
○混源密和尚。住紫籜。上堂云。雲山漠漠。喬木森陰。古屋耿耿。叢林闃寂。混源於此栽荊棘。布蒺藜。劄硬塞。誰敢正眼覷著。忽有個漢向這裡轉得身。吐得氣。釅茶三五碗。意在钁頭邊。其或未然。青尖路險瞰空碧。莫謂公公不道來。又曰。春日暖。黃鶯鳴。更聽斷崖流水聲。春山疊翠款作步。歸來煙島與誰爭。且歸來一句作么生舉。曲肱拳作枕。臥聽夕陽鐘。
○富鄭公弼。參投子颙禪師。盡弟子禮。謹厚如初學者。后因張比部隱之以勢位陵衲子。公乃與之書曰。禪家者流。凡見說事枝蔓不徑捷者。謂之葛藤。往往鄙誚。遂著葛藤歌(載於集中)。弼因嘗思其所以。今試與隱之商確。不知何如。大抵俗士與僧人。性識初無纖毫差別。其事蹟甚有不同處。且僧人自幼出家。早以看經日久。聞見皆是佛事。及剃髮后。結伴行腳。要到處便到。參禪問道之外。
【現代漢語翻譯】 現代漢語譯本 董大剎（人名）。然而福緣不順利，一生經歷很多艱難。岑（人名）始終不放在心上。一生布施利益，從不經手錢財。後來退隱到常之（地名）的華藏道場而去世。有語錄二十卷流傳於世。侍郎曾公仲躬為他的語錄作序。岑（人名）曾讚揚長蘆且庵（人名），讚語說：『半夜推出太陽，天亮抓住月亮。拿起四部洲（佛教宇宙觀），放在一粒米中。演奏沒有琴絃的音樂，不是踩霜的快樂。唱胡人的歌曲，不是白雪的曲調。在大冶中鍛鍊絕礦的金子，狠狠錘碎沒有瑕疵的玉。東湖的紅尾鯉魚，生出金色毛髮的鐵牛。』
混源密和尚（人名），住在紫籜（地名）。上堂說法時說：『雲山茫茫，高大的樹木茂盛陰暗，古老的房屋孤獨，叢林寂靜。混源（人名，指自己）在這裡栽種荊棘，鋪設蒺藜，設定障礙。誰敢正眼看著？忽然有個漢子在這裡轉過身，吐出一口氣，喝下三五碗濃茶，心意在鋤頭邊。如果不是這樣，青尖路（地名）危險，俯瞰空中的碧色。不要說我沒有告訴你。』又說：『春日溫暖，黃鶯鳴叫，更聽到斷崖流水的聲響。春天山巒重疊，慢慢地散步，回來煙霧籠罩的島嶼與誰爭奪？』那麼『歸來』一句該怎麼說呢？彎著胳膊當枕頭，躺著聽傍晚的鐘聲。
富鄭公弼（人名），參拜投子颙禪師（人名），完全行弟子之禮，恭敬謹慎如同初學者。後來因為張比部隱之（人名）憑藉權勢地位欺壓僧人，富鄭公弼（人名）就寫信給他，說：『禪宗的人，凡是見到說話啰嗦不簡潔的，就說是葛藤，常常鄙視嘲笑。』於是寫了《葛藤歌》（收錄在文集中）。富弼（人名）因此常常思考其中的道理，現在試著與隱之（人名）商量確定，不知道怎麼樣。大概世俗之人與僧人，天性和見識最初沒有絲毫差別，他們的事蹟卻有很多不同之處。而且僧人從小出家，很早就因為看經書時間長了，聽到的見到的都是佛事，等到剃髮之後，結伴雲遊，想去哪裡就去哪裡，除了參禪問道之外。
【English Translation】 English version Dong Dasha (person's name). However, his fortune was rough, and he experienced many hardships in life. Cen (person's name) never took it to heart. Throughout his life, he gave alms and benefits, never handling money himself. Later, he retired to the Huazang Taoist temple in Changzhi (place name) and passed away. There are twenty volumes of his recorded sayings circulating in the world. The Vice Minister Zeng Gongzhonggong wrote the preface to his sayings. Cen (person's name) once praised Changlu Qie'an (person's name), saying: 'At midnight, he pushes out the sun; at dawn, he grasps the moon. He picks up the four continents (Buddhist cosmology) and places them in a grain of rice. He plays music without strings, not the joy of treading on frost. He sings barbarian songs, not the tune of white snow. In the great furnace, he tempers the gold from the deepest mines; he fiercely hammers and shatters flawless jade. The red-tailed carp of East Lake gives birth to a golden-haired iron calf.'
Monk Hunyuan Mi (person's name) lived in Zishe (place name). When he ascended the hall to preach, he said: 'The clouds and mountains are vast, the tall trees are lush and shady, the ancient houses are lonely, and the forests are silent. Hunyuan (person's name, referring to himself) plants thorns here, lays caltrops, and sets up obstacles. Who dares to look at them directly? Suddenly, a man turns around here, exhales a breath, and drinks three or five bowls of strong tea, his mind on the hoe. If not, the Qingjian Road (place name) is dangerous, overlooking the azure sky. Don't say I didn't tell you.' He also said: 'The spring day is warm, the orioles sing, and one hears the sound of flowing water from the cliffs. In the spring, the mountains are layered with green, and one strolls slowly. Returning to the misty island, who does one contend with?' So, how should the phrase 'returning' be expressed? He bends his arm as a pillow, lying down and listening to the evening bell.
Fu Zheng Gong Bi (person's name) visited Chan Master Touzi Yong (person's name), fully observing the etiquette of a disciple, respectful and cautious like a beginner. Later, because Zhang Bibei Yin Zhi (person's name) used his power and position to bully monks, Fu Zheng Gong Bi (person's name) wrote to him, saying: 'Those of the Chan sect, whenever they see someone speaking verbose and not concise, they call it 'ge teng' (wisteria vine), often despising and ridiculing it.' So he wrote the 'Ge Teng Song' (collected in his anthology). Fu Bi (person's name) therefore often pondered the reason for this, and now he tries to discuss and confirm it with Yin Zhi (person's name), I don't know what will happen. Generally speaking, ordinary people and monks have no difference in nature and knowledge, but their deeds are very different. Moreover, monks leave home at a young age, and early on, because they have been reading scriptures for a long time, what they hear and see are all Buddhist affairs. After shaving their heads, they travel together, going wherever they want to go, besides practicing Chan and asking about the Way.
群眾見聞博約。又復無限。耳目薰蒸既熟。忽遇一明眼人摘掇。立便有個見處。卻將前後凡所見聞。自行證據。豈不明白暢快者哉。吾輩俗士。自幼小為俗事浸漬。及長大。又娶妻養子。經營衣食。奔走仕宦。黃卷赤軸未嘗入手。雖乘閑玩閱。只是資談柄而已。何嘗徹究其理。且士農工商。各為業資纏縛。知有禪林法席。假使欲去參問。何由去得。何處更有結伴遊山參禪問道及眾中博約之多乎。萬一明眼人因事遭際。且無一味工夫。所聞能有多少。所得能有幾何。復無問之所見所聞。自作證據。更不廣行采討。深加鉆仰。才得一言半句。殊未明瞭。便乃目視雲漢。鼻孔遼天。自謂我超佛越祖。千聖齊立下風。佛經禪冊都不一顧。以避葛藤之誚。弼之愚見。深恐未然也。弼不學則已。若以辯身心學之。須是周旋委曲。深鉤遠索。透頂透底。徹骨徹髓。一切見成。光明潔凈。絕一點塵許凝翳。方敢下隱之。隱之。此之一事不是小小。直要脫卻無始以來生死根本。與管生死底閻羅老子作抵敵始得。不可取人閒言長語以當參學。便自瞞去。祝祝。弼啟上比部執事。
○草堂清禪師。見晦堂有所得。后遍游江浙。歸居廬山。去見真凈于泐潭。凈問。甚麼處來。清曰。下江。凈曰。將得什麼來。清曰。和尚要什麼。凈曰。一
【現代漢語翻譯】 現代漢語譯本 大眾的見聞是廣泛而豐富的。而且是無限的。耳濡目染已經非常熟悉。如果忽然遇到一位有眼力的人來指點，立刻就會有所領悟。然後將前後所有的見聞，自己進行驗證。豈不是明白暢快嗎？我們這些俗人，從小就被世俗的事情浸染。等到長大后，又要娶妻生子，經營衣食，奔波于仕途。佛經道藏從未入手研讀。即使偶爾閑暇翻閱，也只是作為談資而已。何曾徹底探究其中的道理。而且士、農、工、商，各自被自己的職業所束縛，即使知道有禪林法會，想要去參訪請教，又怎麼能去得了？哪裡還有結伴遊山、參禪問道以及在眾人中廣泛交流的機會呢？萬一遇到的明眼人因為事務纏身，又沒有深入的修行，所聽到的能有多少？所領悟的又能有多少？又不向所見所聞進行提問，自己進行驗證。更不廣泛地進行蒐集探討，深入地鉆研仰慕。才得到一言半句，還沒有完全明白，就自視甚高，目空一切，自認為我超越了佛祖，千聖都只能站在下風。佛經禪籍都不屑一顧，以此來避免被說成是糾纏不清。我弼之的愚見，深恐不是這樣啊。我不學習就算了，如果以辨明身心來學習，必須是周全委婉，深入地探究，徹底地瞭解，從內到外，完全通透，一切現成的道理，光明潔凈，沒有一點塵埃污垢，才敢輕易下結論。這件事不是小事，而是要徹底擺脫從無始以來生死的根本，與掌管生死的閻羅王作鬥爭才能成功。不可拿別人的閒言碎語來當作參學，自己欺騙自己。切記切記。弼謹稟告比部執事。
草堂清禪師，在晦堂處有所領悟。後來遍游江浙一帶，回到廬山居住。去泐潭拜見真凈禪師。真凈問：『從哪裡來？』清說：『下江。』真凈說：『帶來了什麼？』清說：『和尚要什麼？』真凈說：『一』
【English Translation】 English version The knowledge and experience of the masses are broad and abundant, and also limitless. Having been immersed in what one sees and hears, if one suddenly encounters a person with clear vision to guide them, they will immediately have an understanding. Then, they will use all their past experiences to verify their understanding. Wouldn't that be clear and delightful? We common people have been immersed in worldly affairs since childhood. When we grow up, we marry, raise children, manage our livelihoods, and pursue official careers. We have never seriously studied Buddhist scriptures and Taoist texts. Even if we occasionally read them in our leisure time, it is only for the sake of having something to talk about. How have we ever thoroughly investigated the principles within them? Moreover, scholars, farmers, artisans, and merchants are each bound by their respective professions. Even if they know about Chan (Zen) monasteries and Dharma assemblies, how can they possibly go to visit and learn? Where else can they find opportunities to travel to mountains, practice Chan meditation, inquire about the Way, and engage in extensive discussions with others? If, by chance, a person with clear vision is preoccupied with affairs and lacks deep practice, how much can they hear? How much can they understand? Furthermore, they do not question what they see and hear, nor do they verify it themselves. They do not extensively collect and explore, nor do they deeply study and admire. If they only obtain a word or half a sentence, without fully understanding it, they become arrogant and look down on everything, thinking that they have surpassed the Buddha and that all the sages must stand in awe of them. They disdain Buddhist scriptures and Chan texts, in order to avoid being accused of being entangled in complexities. In my humble opinion, I, Bi Zhi, fear that this is not the case. If I do not study, then so be it. But if I study to understand the mind and body, I must be thorough and detailed, deeply investigate, and completely understand, from the inside out, with everything clear and pure, without a speck of dust or obscurity, before I dare to draw conclusions. This matter is not a small one; it requires completely breaking free from the root of birth and death since beginningless time, and fighting against Yama (the King of Death) who controls birth and death, in order to succeed. One must not take other people's idle gossip as learning and deceive oneself. Remember, remember. Bi Zhi respectfully reports to the official of the Ministry of Personnel.
Chan Master Caotang Qing had some understanding at Huitang's place. Later, he traveled extensively in the Jiangzhe area and returned to live in Mount Lu. He went to Letan to visit Chan Master Zhenjing. Zhenjing asked, 'Where did you come from?' Qing said, 'Xiajiang.' Zhenjing said, 'What did you bring?' Qing said, 'What does the master want?' Zhenjing said, 'One.'
切盡要。清乃提起坐具。凈曰。閑傢俱。清曰。莫要急切底么。凈曰。試拈出看。清摵一坐具便行。凈大駭之。后出世黃龍。上堂曰。昨日林間為野客。今朝堂上住持人。放開捏聚都由我。萬象之中獨露身。越明年。即退院事。結茆于寺之東隅。久之再住。上堂云。掩息茅堂過六冬。心忘境寂萬緣空。不知定業從何起。依舊令教繼祖宗。后居曹山．疏山。殆居泐潭已八十三矣。諸方龐鴻絕物之士皆歸焉。
○慈航樸禪師。閩人。稟質修黑。狀若應真。嗣無示諶。初住明之蘆山。遷育王。未幾。被有力者移。居海下萬壽。應庵歸寂于天童。太守聞其風。命樸繼席。是夜。太白耆舊皆夢有鐵羅漢自舟中而歸方丈。有同衣者上一啟曰。昔去鄮峰而身輕一葉。我無靦顏。今上長庚而道重三山。人有喜色。快離佛髻。利涉鯨波。出幽谷而遷喬木。光乎此道。登東山而小魯邦。允也其時。自此以還。未知所措。一住二十二年。皇子魏王並史魏公皆重其道德。淳熙初。孝宗皇帝親書太白名山四字以錫之。樸住蘆山。有上堂云。德山入門便棒。臨濟入門便喝。德山棒頭耳聾。臨濟喝下眼瞎。雖然一搦一抬。就中全生全殺。遂喝一喝。卓拄杖一下。敢問諸人。是生是殺。良久。云。君子可八。
○深巳庵。永和人。嗣妙癡禪
【現代漢語翻譯】 現代漢語譯本 切盡要。清禪師於是提起坐具。凈禪師說：『這是閑置的傢俱。』清禪師說：『難道沒有更緊急的事情嗎？』凈禪師說：『你試著拈出來看看。』清禪師隨即拿起坐具便走。凈禪師大為驚訝。後來清禪師在黃龍山開堂說法，說：『昨日身在林間是山野之客，今朝坐在堂上是住持之人。放開和捏聚都由我做主，在萬象之中獨自顯露真身。』第二年，清禪師便退出了住持之位，在寺廟的東邊結廬而居。過了很久，再次擔任住持。上堂說法時說：『在茅草堂里閉門靜坐過了六年，心中忘卻外境，萬般塵緣皆空。不知這既定的業力從何而起，依舊遵循教義繼承祖師的宗風。』後來清禪師居住在曹山、疏山。等到居住在泐潭時已經八十三歲了。各地的博學鴻儒、超凡脫俗之士都歸附於他。
慈航樸禪師，是福建人。天生膚色黝黑，相貌如同羅漢。師承無示諶禪師。最初住在明州的蘆山，后遷往育王寺。不久，被有權勢的人調走，居住在海下的萬壽寺。應庵禪師在天童寺圓寂后，太守聽聞樸禪師的聲名，便命他繼任住持。當天晚上，太白山的父老鄉親都夢見有一尊鐵羅漢從船中回到方丈室。有一位穿著同樣僧衣的人上了一道啟稟，說：『昔日離開鄮峰時，身輕如一片葉子，我沒有感到羞愧。如今登上長庚星，道行重於三山，人們都面露喜色。』快離開佛髻山，順利渡過鯨波。從幽深的山谷遷到高大的樹木上，光大佛法。登上東山，就可以讓魯國這樣的小國傚法，這正是時候。』從此以後，不知該如何是好。在此住了二十二年。皇子魏王和史魏公都敬重他的道德。淳熙年間（1174-1189），孝宗皇帝親自書寫『太白名山』四個字賜給他。樸禪師住在蘆山時，有一次上堂說法，說：『德山入門便打，臨濟入門便喝。德山的棒頭打得人耳聾，臨濟的喝聲震得人眼瞎。雖然一抬一搦，其中卻有全生全殺的妙用。』於是大喝一聲，用拄杖敲擊地面一下，問道：『敢問諸位，這是生還是殺？』良久，又說：『君子可以隨機應變。』
深巳庵，是永和人，師承妙癡禪師。
【English Translation】 English version Qing then picked up the sitting cloth. Jing said, 'Idle furniture.' Qing said, 'Isn't there something more urgent?' Jing said, 'Try to pick it out and see.' Qing immediately picked up a sitting cloth and left. Jing was greatly surprised. Later, he expounded the Dharma at Huanglong Mountain, saying, 'Yesterday in the forest, I was a wild guest; today in the hall, I am the abbot. Opening and closing are all up to me; in the midst of all phenomena, I alone reveal my true self.' The following year, he retired from the position of abbot and lived in a thatched hut in the east corner of the temple. After a long time, he became the abbot again. When he ascended the hall to preach, he said, 'I have spent six winters in the thatched hut, forgetting the external world and emptying all worldly connections. I do not know where this fixed karma arises from, but I still follow the teachings and inherit the ancestral tradition.' Later, he lived in Caoshan and Shushan. By the time he lived in Letan, he was already eighty-three years old. Scholars and extraordinary people from all over came to him.
Chan Master Cihang Pu, a native of Fujian, was born with a dark complexion and looked like an Arhat. He was a disciple of Wushi Chen. He first lived in Lushan in Mingzhou, and then moved to Yuwang Temple. Before long, he was transferred by powerful people to live in Wanshou Temple under the sea. After Chan Master Ying'an passed away at Tiantong Temple, the prefect heard of Chan Master Pu's reputation and ordered him to succeed as abbot. That night, the elders of Taibai Mountain all dreamed that an iron Arhat returned to the abbot's room from a boat. A person wearing the same monastic robes presented a memorial, saying, 'In the past, when I left Mount Mao, my body was as light as a leaf, and I felt no shame. Now that I ascend Chang Geng (Venus), my Dao is heavier than the three mountains, and people are delighted.' Quickly leave the Buddha's hair knot (a metaphor for the temple), and smoothly cross the whale waves. Move from the secluded valley to the tall trees, and glorify the Dharma. Ascend Dongshan, and you can make a small state like Lu follow your example, and this is the right time.' From then on, he did not know what to do. He lived here for twenty-two years. Prince Wei and Shi Wei Gong both respected his morality. In the Chunxi era (1174-1189) of the Xiaozong Emperor, the emperor personally wrote the four characters 'Taibai Famous Mountain' and bestowed them upon him. When Chan Master Pu lived in Lushan, he once ascended the hall to preach, saying, 'Deshan hits with a stick upon entering, and Linji shouts upon entering. Deshan's stick makes people deaf, and Linji's shout deafens people. Although it is a lift and a pinch, there is a complete life and complete killing within it.' Then he shouted loudly and struck the ground with his staff, asking, 'Dare I ask you, is this life or death?' After a long silence, he said, 'A gentleman can adapt to circumstances.'
Shen Yi'an, a native of Yonghe, was a disciple of Chan Master Miao Chi.
。嘗有頌送之。曰。送君還憶深師叔。兩眼依前聽轆轤。后住溫州報恩。有冬至小參云。一二三四五。五四三二一。寒風劈面來。籬頭吹觱栗。下座。余時在旦過中聞其舉揚。便知其得雲門向上之旨。惜無人嗣續之。韶陽之道。遂湮沒於此人焉。
○月堂昌和尚。嗣妙湛。孤風嚴冷。學者罕得其門而入。歷董名剎。后終於南山凈慈。智門祚禪師法衣傳下七世。昌既沒。則無人可擔荷。遂留擔頭交割。今現存焉。故瞎堂遠為起龕。有三十載羅龍打鳳。勞而無功。佛祖慧命如涂足油。雲門正宗如折襪線之句。嗚呼。可不悲哉。
○龜山光和尚。參妙喜于洋嶼時。凡半年無啟口處。一日入室。喜問曰。吃粥了也。洗缽盂了也。去卻藥忌。道將一句來。光曰。裂破。喜莊色曰。又來者里說禪那。師于言下大悟。遍體汗下。遂禮拜。喜以偈印曰。龜毛拈得笑咍哈。一擊萬重關鎖開。慶快平生是今日。孰云千里賺吾來。光作投機頌云。當機一拶怒雷吼。驚起法身藏北斗。洪波浩渺浪滔天。拈得鼻孔失卻口。喜見之。曰。此正是禪中狀元也。因號為光狀元。
○自得暉和尚。在長蘆祖照席下。時一窩蜂發。眾皆散去。唯師與宗白頭者不動。私謂曰。參禪本為歒生死。豈可因此難便逃避。況我色身又弱。若至中路也
【現代漢語翻譯】 現代漢語譯本：曾經有人作頌送別他，頌詞說：『送您離去，更加思念深師叔，兩眼依舊聽著轆轤聲。』後來他住在溫州報恩寺，在冬至時有小參開示說：『一二三四五，五四三二一，寒風迎面來，吹得籬笆頭發出觱慄聲。』說完便下座。我當時在旦過中午的時候聽到他這樣開示，便知道他領會了雲門宗向上之旨，可惜沒有人繼承他的衣缽，韶陽的道統，就此在這個人身上湮沒了。 月堂昌和尚，是妙湛禪師的嗣法弟子，他的風格孤傲嚴厲，學人很難找到門徑進入。他歷任多處名剎住持，後來在南山凈慈寺圓寂。智門祚禪師的法衣傳了七世，昌和尚圓寂后，沒有人可以承擔重任，於是將擔頭交割。現在還存在。所以瞎堂遠禪師為他起龕，說他『三十載羅龍打鳳，勞而無功，佛祖慧命如涂足油，雲門正宗如折襪線』這樣的話。唉，怎能不令人悲哀啊！ 龜山光和尚，在洋嶼參訪妙喜禪師時，有半年時間沒有開口說話。一天入室請益，妙喜禪師問道：『吃粥了嗎？洗缽盂了嗎？去掉藥忌，說一句來。』光和尚回答說：『裂破。』妙喜禪師板起面孔說：『又在這裡說禪了。』光和尚在言下大悟，全身汗如雨下，於是禮拜。妙喜禪師用偈語印證說：『龜毛也能拈得，笑聲哈哈，一擊之下，萬重關鎖打開。慶幸平生就是今天，誰說千里路是白跑一趟。』光和尚作投機頌說：『當機一拶如怒雷吼，驚起法身藏北斗。洪波浩渺浪滔天，拈得鼻孔失卻口。』妙喜禪師見到后，說：『這正是禪中的狀元啊。』因此號他為光狀元。 自得暉和尚，在長蘆祖照禪師座下，當時發生了一窩蜂事件，眾人都散去了，只有自得暉和尚與一位名叫宗白頭的人沒有動。自得暉和尚私下對宗白頭說：『參禪本來是爲了了脫生死，怎麼可以因為這點困難就逃避呢？況且我的色身又很虛弱，如果走到半路也'
【English Translation】 English version: There was once someone who composed a farewell verse for him, saying, 'Sending you off, I remember deeply my senior uncle, my eyes still listen to the sound of the waterwheel.' Later, he resided at Bao'en Temple in Wenzhou, and during the Winter Solstice, he gave a small Dharma talk, saying, 'One, two, three, four, five, five, four, three, two, one, the cold wind strikes the face, blowing the bamboo fence, making a 'bili bili' sound.' After saying this, he stepped down from the seat. At that time, I heard his teaching during the time between dawn and noon, and I knew that he had grasped the upward pointing essence of the Yunmen (Cloud Gate) school. It is a pity that no one inherited his mantle, and the lineage of Shaoyang was thus lost with this person. Monk Yuetang Chang, a Dharma heir of Zen Master Miaozhan, possessed a solitary and stern style, making it difficult for students to find the path to enter. He served as abbot in many famous temples, and later passed away at Jingci Temple on Nanshan Mountain. The Dharma robe of Zen Master Zhimenzuo had been passed down for seven generations. After Chang's passing, there was no one who could shoulder the responsibility, so the carrying pole was handed over. It still exists today. Therefore, Zen Master Xiatang Yuan erected a stupa for him, saying that he had 'spent thirty years catching dragons and striking phoenixes, laboring without success, the wisdom life of the Buddha is like oil smeared on the feet, the orthodox lineage of Yunmen is like a broken sock thread.' Alas, how can this not be lamentable! Monk Guishan Guang, when visiting Zen Master Miaoxi at Yangyu, remained silent for half a year. One day, during a private interview, Miaoxi asked, 'Have you eaten your porridge? Have you washed your bowl? Setting aside medicinal taboos, say a phrase.' Guang replied, 'Torn apart.' Miaoxi sternly said, 'You're talking about Zen again.' Guang had a great enlightenment upon hearing these words, and sweat poured from his body. He then prostrated. Miaoxi sealed his enlightenment with a verse, saying, 'Even a tortoise hair can be plucked, laughing 'hahaha', with one strike, ten thousand layers of locks are opened. Rejoicing that this day is the day of my life, who says that traveling a thousand miles was a waste?' Guang composed a verse of accord, saying, 'At the opportune moment, a shout like angry thunder, startles the Dharma body hidden in the Northern Dipper. The vast waves are boundless, snatching the nostril and losing the mouth.' Miaoxi, upon seeing it, said, 'This is truly the champion of Zen.' Therefore, he was called Guang the Champion. Monk Zide Hui, was under Zen Master Zuzhao at Changlu Temple. At that time, a 'hornet's nest' incident occurred, and everyone scattered, except for Zide Hui and an old man named Zong Baitou who did not move. Zide Hui privately said to Zong Baitou, 'Practicing Zen is originally for resolving birth and death, how can we escape because of this difficulty? Moreover, my physical body is weak, if I were to reach the middle of the road, I would also'
。則落他手。賊既至。見眾僧俱散。唯暉在堂中坐禪。爭以箭射之。俱不中。暉寂然不動。末後一箭從袖射透函柜。暉方驚覺。因此成顫病。宗白頭者坐庫司。賊見。遂縛之。欲射殺。傍有直歲僧再三近前白賊乞代。賊曰。汝是他何眷屬。僧曰。此僧已參得禪了。他時可出來為大善知識。教化眾生。我未曾參得。便死無緊要。故乞代之。賊奇其言。二人俱放。后宗居明之翠巖。其道大振。向所代命者亦來座下。宗常謂曰。此乃再生父母也。信之。參禪若具正因般若。豈無驗哉。
○開善謙和尚。建寧人。初之京師。謁圓悟。無所省發。后隨妙喜庵于泉南。喜領徑山。謙亦侍行。未幾。喜令往長沙。通紫巖居士張魏公書。謙自惟曰。我參禪二十年。迥無入處。更於此行。決定荒廢。意欲無行。友人竹原庵主宗元者。乃責曰。不可在路參禪不得。吾與汝俱往。謙不得已而往。在路泣。謂元曰。我一生參禪。殊無得力處。今又途路奔走。如何得相應去。元告之曰。但將諸方參得底．悟得底。圓悟．妙喜與汝說得底。都不要理會。途中可替底事。我盡替得你。只有五件事替你不得。你自家祇當。謙曰。甚五件事。愿聞其說。元曰。著衣．吃飯．屙屎．送尿．拖個死屍路上行。謙于言下大悟。不覺手舞足蹈曰。非兄。某甲
【現代漢語翻譯】 現代漢語譯本： 如果落入他們手中。強盜來了，看見眾僧都已逃散，只有暉在堂中坐禪。強盜們爭著用箭射他，都沒有射中。暉寂然不動。最後有一箭從袖子射穿了函柜，暉才驚覺。因此得了顫抖的病。有個叫宗白頭的人在庫房當差，強盜看見了他，就綁了他，想要射殺他。旁邊有個值班的僧人再三上前向強盜求情，請求代替他。強盜問：『你和他是什麼親屬關係？』僧人說：『這位僧人已經參禪得道了，將來可以出來做大善知識（指有很高智慧，能夠教化眾生的人），教化眾生。我還沒有參禪得道，死了也沒什麼要緊，所以請求代替他。』強盜覺得他的話很奇特，就把兩個人一起放了。後來宗住在明州的翠巖，他的道風大振。以前替他死的那個僧人也來他的座下。宗常常說：『這是我的再生父母啊。』相信這一點，參禪如果具備正確的般若（梵語，指智慧）正因，難道沒有應驗嗎？
開善謙和尚，建寧人。當初到京師，拜見圓悟，沒有什麼領悟。後來跟隨妙喜庵于泉南。妙喜領徑山，謙也侍奉跟隨。沒多久，妙喜讓他去長沙，給紫巖居士張魏公送信。謙自己想：『我參禪二十年，一點門路都沒有，這次出行，肯定更加荒廢。』想要不去。朋友竹原庵主宗元就責備他說：『不能在路上參禪不得。我跟你一起去。』謙不得已去了。在路上哭泣，對宗元說：『我一生參禪，一點力氣都使不上，現在又要奔波趕路，怎麼能相應呢？』宗元告訴他說：『只要把各處參禪得來的、領悟到的，圓悟、妙喜跟你說過的，都不要理會。路上可以替你做的事，我都替你做。只有五件事替不了你，你自己承擔。』謙問：『哪五件事？希望聽你說說。』宗元說：『穿衣、吃飯、拉屎、撒尿、拖著死屍在路上走。』謙聽了這話，當下大悟，不由得手舞足蹈地說：『不是兄長，我……』 English version: If he fell into their hands. When the bandits arrived, they saw that all the monks had scattered, except for Hui, who was sitting in the hall meditating. The bandits vied with each other to shoot him with arrows, but none hit him. Hui remained still and unmoved. Finally, an arrow shot through the letter cabinet from his sleeve, and Hui was startled. As a result, he developed a trembling illness. A man named Zong, with white hair, was working in the storehouse. The bandits saw him and tied him up, intending to shoot him. A duty monk nearby repeatedly stepped forward to plead with the bandits to take his place. The bandits asked, 'What is your relationship with him?' The monk said, 'This monk has already attained enlightenment through Chan meditation. In the future, he can come out as a great Kalyanamitra (Sanskrit, meaning a virtuous friend or spiritual mentor) to teach sentient beings. I have not yet attained enlightenment, so my death is not important. Therefore, I ask to take his place.' The bandits found his words remarkable and released both of them. Later, Zong lived in Cuiyan in Mingzhou, and his teachings flourished greatly. The monk who had offered to die in his place also came to sit at his feet. Zong often said, 'This is my parent who gave me a second life.' Believe this, if one cultivates Chan meditation with the correct cause of Prajna (Sanskrit, meaning wisdom), how can there be no verification?
Zen Master Kaishen Qian, a native of Jianning, initially went to the capital and visited Yuanwu, but gained no insight. Later, he followed Miaoxi An to Quannan. When Miaoxi led Jingshan, Qian also served and followed. Before long, Miaoxi sent him to Changsha to deliver a letter from layman Zhang Weigong of Ziyan. Qian thought to himself, 'I have been practicing Chan meditation for twenty years, but I have not found any entry point. This trip will definitely be even more wasteful.' He wanted to refuse to go. His friend, the abbot of Zhuyuan Hermitage, Zongyuan, rebuked him, saying, 'You cannot fail to practice Chan meditation on the road. I will go with you.' Qian had no choice but to go. On the road, he wept and said to Zongyuan, 'I have been practicing Chan meditation all my life, but I cannot exert any strength. Now I have to rush around on the road, how can I be in accordance with it?' Zongyuan told him, 'Just put aside everything you have gained from practicing Chan in various places, everything you have realized, everything Yuanwu and Miaoxi have told you. Don't pay attention to any of it. I can take care of everything for you on the road. There are only five things I cannot take care of for you, you must bear them yourself.' Qian asked, 'What are the five things? I would like to hear about them.' Zongyuan said, 'Putting on clothes, eating, shitting, pissing, and dragging a dead body on the road.' Upon hearing these words, Qian had a great enlightenment and could not help but dance for joy, saying, 'If it weren't for you, brother, I...'
【English Translation】 Modern Chinese translation: If it falls into their hands. When the bandits arrived, they saw that all the monks had scattered, except for Hui, who was sitting in the hall meditating. The bandits vied with each other to shoot him with arrows, but none hit him. Hui remained still and unmoved. Finally, an arrow shot through the letter cabinet from his sleeve, and Hui was startled. As a result, he developed a trembling illness. A man named Zong, with white hair, was working in the storehouse. The bandits saw him and tied him up, intending to shoot him. A duty monk nearby repeatedly stepped forward to plead with the bandits to take his place. The bandits asked, 'What is your relationship with him?' The monk said, 'This monk has already attained enlightenment through Chan meditation. In the future, he can come out as a great Kalyanamitra (Sanskrit, meaning a virtuous friend or spiritual mentor) to teach sentient beings. I have not yet attained enlightenment, so my death is not important. Therefore, I ask to take his place.' The bandits found his words remarkable and released both of them. Later, Zong lived in Cuiyan in Mingzhou, and his teachings flourished greatly. The monk who had offered to die in his place also came to sit at his feet. Zong often said, 'This is my parent who gave me a second life.' Believe this, if one cultivates Chan meditation with the correct cause of Prajna (Sanskrit, meaning wisdom), how can there be no verification?
Zen Master Kaishen Qian, a native of Jianning, initially went to the capital and visited Yuanwu, but gained no insight. Later, he followed Miaoxi An to Quannan. When Miaoxi led Jingshan, Qian also served and followed. Before long, Miaoxi sent him to Changsha to deliver a letter from layman Zhang Weigong of Ziyan. Qian thought to himself, 'I have been practicing Chan meditation for twenty years, but I have not found any entry point. This trip will definitely be even more wasteful.' He wanted to refuse to go. His friend, the abbot of Zhuyuan Hermitage, Zongyuan, rebuked him, saying, 'You cannot fail to practice Chan meditation on the road. I will go with you.' Qian had no choice but to go. On the road, he wept and said to Zongyuan, 'I have been practicing Chan meditation all my life, but I cannot exert any strength. Now I have to rush around on the road, how can I be in accordance with it?' Zongyuan told him, 'Just put aside everything you have gained from practicing Chan in various places, everything you have realized, everything Yuanwu and Miaoxi have told you. Don't pay attention to any of it. I can take care of everything for you on the road. There are only five things I cannot take care of for you, you must bear them yourself.' Qian asked, 'What are the five things? I would like to hear about them.' Zongyuan said, 'Putting on clothes, eating, shitting, pissing, and dragging a dead body on the road.' Upon hearing these words, Qian had a great enlightenment and could not help but dance for joy, saying, 'If it weren't for you, brother, I...'
如何得此田地。元乃曰。汝這回方可通紫巖書。吾當回矣。元即歸建上。謙到長沙留半載。秦國夫人亦因師打發大事。乃還雙徑。妙喜䇿杖倚門而待。一見謙曰。建州子。這回別了也。只管怨老僧。自是你時節未到。於是日益玄奧。后出世玄沙。示眾云。竺土大仙心。東西密相付。如何是密付底心。良久。云。八月秋。何處熱。又云。說佛說法。誑惑盲聾。論性論心。自投阱陷。行棒行喝。倚勢欺人。瞬目揚眉。野狐精魅。總不與么。大似揚聲止響。別有奇特。也是望空啟告。畢竟如何。白雲盡處是青山。行人更在青山外。
○辨正堂。嗣佛照。初。道價不振。蓋初機罕識之。渠家風嚴冷。眾皆畏憚之。凡遇供日。但掛牌一次。主事有白之者。辨曰。我已掛牌了也。如何又虛費常住。金剛圈．栗棘蓬且又不會吞透。恰要家常飯。主事不敢進語。后因贊達磨云。升元殿前懡㦬。洛陽峰畔乖張。皮髓傳成話霸。只履無處埋藏。咦。不是一番寒徹底。爭得梅華撲鼻香。雪堂見之。奇之曰。先師猶有此人在。只消此贊。可以坐斷天下人舌頭。由是衲僧競奔湊。后居霅之道場山。眾盈五百。
○竹原庵主。建寧人。出參妙喜。得旨之後。竟歸桑梓。結茆韜晦。諸方累請不出。嘗垂語云。諸方為人皆是抽釘拔楔。解粘
【現代漢語翻譯】 現代漢語譯本： 『如何得到這片田地？』元乃說：『你這次才可以通讀紫巖的書了。我應當回去了。』元就回到了建上。謙在長沙停留了半年。秦國夫人也因為老師的緣故，打發了大事，於是回到了雙徑。妙喜拄著枴杖倚在門邊等待。一見到謙就說：『建州的，這次分別了啊。只管抱怨老僧，只是你的時機未到。』於是日益玄奧。後來出世于玄沙，向大眾開示說：『竺土（印度）大仙的心，東西方秘密相傳。什麼是秘密相傳的心呢？』良久，說：『八月秋，哪裡熱？』又說：『說佛說法，欺騙迷惑盲聾之人。論性論心，是自投陷阱。行棒行喝，倚仗權勢欺負人。瞬目揚眉，是野狐精魅。總不是這樣。』大似揚聲止響，別有奇特之處，也是望空啟告。到底如何呢？白雲盡頭是青山，行人更在青山外。
辨正堂，是佛照的嗣法弟子。起初，道風不振，大概是初學者很少認識他。他家風嚴厲冷峻，眾人都畏懼他。每逢供養日，只掛一次牌子。主管的人稟告他，辨正說：『我已經掛牌了，為何又要虛費常住的財物？金剛圈、栗棘蓬且又不會吞透，恰要家常便飯。』主管不敢再說話。後來因為讚頌達磨（菩提達摩）說：『升元殿前懡㦬，洛陽峰畔乖張。皮髓傳成話霸，只履無處埋藏。咦！不是一番寒徹骨，怎得梅花撲鼻香。』雪堂見到后，驚奇地說：『先師還有這樣的人在。只要這篇贊，就可以堵住天下人的嘴。』因此衲僧競相奔赴而來。後來居住在霅（zhà）之道場山，僧眾達到五百人。
竹原庵主，是建寧人，出家參訪妙喜，得到妙喜的認可之後，就回到了家鄉。結廬隱居，各方多次邀請他出山，他都不肯。曾經開示說：『諸方為人，都是抽釘拔楔，解粘去縛。』
【English Translation】 English version: 『How to obtain this field?』 Yuan Nai said, 『This time you can finally understand the books of Ziyan. I should return.』 Yuan then returned to Jianshang. Qian stayed in Changsha for half a year. Lady Qin also sent away major affairs because of the teacher, and then returned to Shuangjing. Miaoxi leaned on the door with a cane, waiting. Upon seeing Qian, he said, 『The one from Jianzhou, this time we part. Just keep complaining about the old monk, it's just that your time hasn't arrived.』 Thereupon, he became increasingly profound. Later, he appeared in the world at Xuansha, instructing the assembly: 『The mind of the great sage of Zhutu (India), secretly transmitted between East and West. What is the secretly transmitted mind?』 After a long silence, he said, 『August autumn, where is it hot?』 He also said, 『Speaking of Buddha and Dharma, deceiving and confusing the blind and deaf. Discussing nature and mind is like throwing oneself into a trap. Wielding sticks and shouting, relying on power to bully people. Winking and raising eyebrows are like fox spirits. It's not like that at all.』 It's like raising one's voice to stop the echo, there is something unique, also like praying to the empty sky. What is it ultimately like? Beyond the white clouds are green mountains, and the traveler is even beyond the green mountains.
Bianzhengtang was a Dharma heir of Fozhao. Initially, his influence was not strong, probably because few beginners recognized him. His family style was strict and cold, and everyone feared him. Whenever it was a day for offerings, he would only hang the sign once. The person in charge reported to him, and Bianzheng said, 『I have already hung the sign, why waste the monastery's resources? The Vajra circle and chestnut burr cannot be swallowed, just want simple home-style meals.』 The person in charge dared not speak further. Later, because he praised Dharma (Bodhidharma), he said: 『Bewildered before the Shengyuan Hall, eccentric beside Luoyang Peak. The skin and marrow are passed down as domineering words, the single shoe cannot be buried anywhere. Alas! If it's not a thorough cold, how can the plum blossoms have a fragrant smell?』 When Xuetang saw it, he was surprised and said, 『The former teacher still has such a person. Just this praise can shut the mouths of everyone in the world.』 Therefore, monks rushed to him. Later, he lived in the Daochang Mountain of Zha, and the monastic community reached five hundred people.
Hermit Zhuyuan was from Jianning. He went to visit Miaoxi and, after receiving Miaoxi's approval, returned to his hometown. He built a hut and lived in seclusion. Various parties repeatedly invited him to come out of the mountains, but he refused. He once instructed: 『All those who teach others are pulling out nails and removing wedges, untying bonds and freeing from attachments.』
去縛。我這裡為人一味添釘添楔。加粘加縛。送向深潭裡。教你自理會。又曰。參禪須透徹這一著子始得。悟了大法不明者。固有之。大法雖明。腳跟下紅線不斷者。比比皆是。諸方聞恁么道。盡罵老僧云。既是大法明瞭。又安得腳跟下紅線不斷。也怪他不得。為渠欠這一解在。儘教他疑著。又曰。者一些子。恰如撞著殺人漢相似。你若不殺他。他便殺你。奇哉。大丈夫見解如此也。
○水庵一和尚。婺之東陽人。外行粗糙。叢林謂之一糙。久參月庵果。果嘗舉雲門話墮詰之。一日。下語云。靈山受記。須是和尚始得。又嘗頌曰。二八佳人美態嬌。繡衣輕整暗香飄。偷身華圃徐徐立。引得黃鶯下柳條。月庵器之。后與同列不和。遭人暗計擠之。月庵信其言。擯出院。臨行。書偈譏之曰。稽首月庵藏里佛。黃金妙相實堪觀。白麵夜叉七八個。推轉如珠走玉盤。后出世臺之慈雲。為佛智嗣。蓋從參政錢公之請。錢公于佛智為俗門弟昆。然叢林中亦有短之者。室中常以西天鬍子因甚無髭鬚話驗學者。
○如無明。三衢人。參云蓋智。悟汾陽十智同真話。凡說禪。便說十智同真。叢林號為如十智。后住道場。水庵．圓極皆依之。故圓極嘗贊之曰。生鐵面皮難湊泊。等閑舉步動乾坤。戲拈十智同真話。不負黃龍嫡骨
【現代漢語翻譯】 去縛（去除束縛）。我這裡為人一味添釘添楔（比喻設定障礙），加粘加縛（增加束縛），送向深潭裡（比喻困境），教你自理會（讓你自己去體會）。又說，參禪須透徹這一著子始得（參禪必須徹底領悟這一關鍵之處），悟了大法不明者，固有之（領悟了佛法卻不明白的人，本來就有）。大法雖明，腳跟下紅線不斷者，比比皆是（即使佛法明白，但仍然被世俗牽絆的人，比比皆是）。諸方聞恁么道（各處聽到這樣說），盡罵老僧云（都罵老僧說），既是大法明瞭，又安得腳跟下紅線不斷（既然已經明白佛法，又怎麼會被世俗牽絆）。也怪他不得（也不能怪他們），為渠欠這一解在（因為他們缺少這一層理解）。儘教他疑著（讓他們一直疑惑）。又說，者一些子（這一點），恰如撞著殺人漢相似（就像遇到殺人犯一樣），你若不殺他，他便殺你（你若不殺死他，他便會殺死你）。奇哉（奇妙啊），大丈夫見解如此也（大丈夫的見解就是如此）。
水庵一和尚，婺之東陽人（婺州東陽人）。外行粗糙，叢林謂之一糙（叢林中人稱他為一糙）。久參月庵果（長期參學于月庵果禪師）。果嘗舉雲門話墮詰之（月庵果禪師曾經引用雲門的話來詰問他）。一日，下語云（有一天，水庵禪師說道），靈山受記，須是和尚始得（在靈山會上接受佛的授記，必須是和尚才能得到）。又嘗頌曰（又曾經作頌說），二八佳人美態嬌（十六歲的佳人姿態嬌美），繡衣輕整暗香飄（輕輕整理繡衣，暗香飄動）。偷身華圃徐徐立（悄悄來到花園慢慢站立），引得黃鶯下柳條（引得黃鶯飛落到柳條上）。月庵器之（月庵果禪師很器重他）。后與同列不和（後來與同僚不和），遭人暗計擠之（被人暗中算計排擠）。月庵信其言（月庵果禪師相信了那些話），擯出院（將他趕出了寺院）。臨行，書偈譏之曰（臨走時，寫了一首偈語譏諷月庵果禪師），稽首月庵藏里佛（頂禮月庵禪師，你就像藏在佛龕里的佛像），黃金妙相實堪觀（金色的美妙佛像確實值得觀看）。白麵夜叉七八個（七八個面色蒼白的夜叉），推轉如珠走玉盤（像推動珍珠在玉盤上滾動）。后出世臺之慈雲（後來到臺州慈雲寺擔任住持），為佛智嗣（成為佛智禪師的法嗣）。蓋從參政錢公之請（大概是應參政錢公的邀請）。錢公于佛智為俗門弟昆（錢公在俗家時是佛智禪師的弟子）。然叢林中亦有短之者（然而叢林中也有人批評他）。室中常以西天鬍子因甚無髭鬚話驗學者（在禪房裡經常用『西天鬍子為什麼沒有鬍鬚』這句話來檢驗學人）。
如無明，三衢人（三衢人）。參云蓋智（參學于云蓋智禪師）。悟汾陽十智同真話（領悟了汾陽善昭禪師的『十智同真』的話）。凡說禪，便說十智同真（凡是說禪，便說『十智同真』）。叢林號為如十智（叢林中人稱他為『如十智』）。后住道場（後來住持道場）。水庵．圓極皆依之（水庵禪師和圓極禪師都依止他）。故圓極嘗贊之曰（所以圓極禪師曾經讚歎他說），生鐵面皮難湊泊（像生鐵一樣的麵皮難以接近），等閑舉步動乾坤（隨便舉步就能震動天地）。戲拈十智同真話（隨意拈出『十智同真』的話），不負黃龍嫡骨（不辜負黃龍慧南禪師的嫡傳血脈）。
【English Translation】 To be unbound. Here, I add nails and wedges for people, adding attachments and bindings, sending them into deep pools, teaching you to manage yourselves. It is also said, 'To practice Chan, one must thoroughly understand this point.' There are those who have awakened to the great Dharma but are not clear about it. Even if the great Dharma is clear, those whose feet are still tied by the red thread are numerous. When people everywhere hear this, they all scold the old monk, saying, 'Since the great Dharma is clear, how can the red thread still be tied to the feet?' But they cannot be blamed, for they lack this understanding. Let them remain in doubt.' It is also said, 'This little bit is just like encountering a murderer. If you don't kill him, he will kill you.' How wonderful! The understanding of a great man is like this.
Monk Shui'an, a native of Dongyang in Wu (present-day Jinhua, Zhejiang province). His outward behavior was rough, and the monastic community called him 'One Rough.' He had long studied with Yue'an Guo. Guo once used Yunmen's words to question and challenge him. One day, he said, 'Receiving the prediction at Ling Mountain requires being a monk.' He also once composed a verse, saying, 'A sixteen-year-old beauty is charming and delicate, lightly adjusting her embroidered clothes, a faint fragrance wafts. Stealing into the flower garden, she slowly stands, attracting the yellow oriole to land on the willow branch.' Yue'an valued him. Later, he had disagreements with his colleagues and was secretly plotted against and squeezed out. Yue'an believed their words and expelled him from the monastery. Before leaving, he wrote a verse mocking him, saying, 'I bow to Yue'an, the Buddha hidden in the shrine, his golden and wonderful appearance is truly worth seeing. Seven or eight white-faced yakshas push and turn like pearls rolling on a jade plate.' Later, he became the abbot of Ciyun Temple in Taizhou, succeeding Fo Zhi (1043-1117) as his Dharma heir. This was probably at the invitation of Councilor Qian, who was a disciple of Fo Zhi in his lay life. However, there were also those in the monastic community who criticized him. In his room, he often used the question 'Why does the Western barbarian have no beard?' to test students.
Ru Wuming, a native of Sanqu (present-day Quzhou, Zhejiang province). He studied with Yun'gai Zhi and awakened to Fen Yang Shan Zhao's words 'The Ten Wisdoms are the Same Truth.' Whenever he spoke of Chan, he would speak of 'The Ten Wisdoms are the Same Truth.' The monastic community called him 'Ru Ten Wisdoms.' Later, he resided in a monastery. Shui'an and Yuanji both relied on him. Therefore, Yuanji once praised him, saying, 'A face of cast iron is difficult to approach, casually taking a step shakes the universe. Playfully picking up the words 'The Ten Wisdoms are the Same Truth,' he does not betray the lineage of Huanglong.'
孫。后終思溪圓覺。其塔存焉。
○西禪凈此庵。參妙喜有大發明。宗眼明白。嘗示眾云。善鬥者不顧其首。善戰者必獲其功。其功既獲。坐致太平。太平既致。高枕無憂。罷拈三尺劍。休弄一張弓。歸馬于華山之陽。放牛于桃林之野。風以時。雨以時。漁人歌。樵人舞。然雖與么。堯舜之君猶有化在。爭似乾坤收不得。堯舜不知名。渾家不管興亡事。偏解和云占洞庭。又曰。閉卻口。時時說。截斷舌。無間歇。最奇絕。眼中屑。既是奇絕。為什麼卻成眼中屑。了了了時無可了。玄玄玄處亦須呵。
○顏卍庵。川人。久參圓悟。一日。商確古今。師每當仁不讓。悟喝云。汝參禪不求正悟。只管信口亂道。顏不覺汗下。歸堂坐禪。徹旦不寐。忽然猛省。走見圓悟。議論鋒發。略無礙滯。悟即點頭。顏曰。昨日亦如是祇對。和尚為甚不肯。今日亦如是。又卻點頭。悟叱之曰。癡漢。你昨日雜妄想心也。顏作禮云。元來釋迦老子無神通也。悟歸蜀后。依妙喜。徹證向上巴鼻。首眾于徑山。名播叢林。后出世卞山。次居東林。嘗示眾云。祖師巴鼻。列聖鉗錘。驅耕夫牛。奪饑人食。耽耽虎視。凜凜全威。如商君法。如孫武令。有犯有死。除非久戰沙場。具七四機。望風決勝。知進退存亡者。聊通一線。若是己眼未
【現代漢語翻譯】 孫（姓）。後來在思溪圓覺寺圓寂。他的塔還存在。
○西禪凈此庵（庵號）。參學妙喜禪師後有很大的領悟。對禪宗的眼目非常明白。曾經開示大眾說：『善於搏鬥的人不顧惜自己的頭顱，善於作戰的人必定獲得成功。成功已經獲得，就可以安坐而致太平。太平已經達到，就可以高枕無憂。放下三尺寶劍，停止拉動弓箭。把戰馬放歸華山南邊，把耕牛放牧到桃林的原野。風調雨順，漁人歌唱，樵夫舞蹈。』雖然是這樣，堯舜這樣的君王還有教化要做。怎比得上天地都無法收回，堯舜都不知道名字，全家老小都不管國家興亡的事情，只懂得和著雲彩欣賞洞庭湖的景色。又說：『閉上嘴巴，時時都在說話；截斷舌頭，沒有間斷和停歇。最奇特玄妙的是，眼中的灰塵。』既然是最奇特玄妙的，為什麼卻成了眼中的灰塵呢？『了了分明時，無可了悟；玄之又玄之處，也要呵斥。』
○顏卍庵（庵號）。四川人。跟隨圓悟禪師很久。一天，商量考證古今的道理，顏卍庵總是當仁不讓。圓悟禪師呵斥說：『你參禪不求真正覺悟，只管信口胡說。』顏卍庵不覺汗流浹背。回到禪堂坐禪，整夜沒有睡覺。忽然猛然醒悟，跑去見圓悟禪師，議論起來鋒芒畢露，沒有絲毫阻礙。圓悟禪師就點頭認可。顏卍庵說：『昨天也是這樣回答，和尚為什麼不認可？今天也是這樣，又點頭認可？』圓悟禪師斥責他說：『癡漢，你昨天夾雜著妄想心啊！』顏卍庵作揖說：『原來釋迦老子沒有神通啊！』圓悟禪師回到四川后，依附妙喜禪師，徹底證悟了向上的關鍵。在徑山寺擔任首座，名聲傳遍叢林。後來出任卞山寺住持，接著又住在東林寺。曾經開示大眾說：『祖師的關鍵，歷代聖賢的鉗錘，如同奪走耕夫的牛，搶走飢餓人的食物。像老虎一樣眈眈注視，凜凜地充滿威嚴。如同商鞅的法令，如同孫武的軍令。有違反的就要處死。除非是久經沙場，具備七十四機的將領，能望風決勝，懂得進退存亡的道理的人，才能勉強通過一線。如果自己的眼力還沒有』
【English Translation】 Sun (surname). Later, he passed away at Yuanjue Temple in Sixi. His pagoda still exists.
○ Abbot Jingci of West Chan Temple (temple name). After studying with Zen Master Miaoxi, he had a great enlightenment. He was very clear about the essence of Zen. He once instructed the assembly, saying: 'A good fighter does not care about his head, and a good warrior will surely achieve success. Once success is achieved, one can sit and bring about peace. Once peace is achieved, one can rest easy. Put down the three-foot sword and stop pulling the bow. Return the warhorses to the south of Mount Hua and graze the cattle in the wilderness of the Peach Forest. The wind and rain are timely, the fishermen sing, and the woodcutters dance.' Even so, rulers like Yao and Shun still have to educate. How can it compare to something that heaven and earth cannot take back, where Yao and Shun do not know the name, and the whole family does not care about the rise and fall of the country, only knowing how to appreciate the scenery of Dongting Lake with the clouds. He also said: 'Close your mouth, and you are always speaking; cut off your tongue, and there is no interruption or pause. The most peculiar and mysterious thing is the dust in the eyes.' Since it is the most peculiar and mysterious, why does it become the dust in the eyes? 'When it is clear, there is nothing to understand; even in the most mysterious place, one must scold.'
○ Yan Wan'an (temple name). A native of Sichuan. He followed Zen Master Yuangwu for a long time. One day, discussing and verifying the principles of ancient and modern times, Yan Wan'an always took the lead. Zen Master Yuangwu scolded him, saying: 'You practice Zen without seeking true enlightenment, only talking nonsense.' Yan Wan'an was sweating profusely. He returned to the meditation hall to meditate, not sleeping all night. Suddenly, he had a sudden awakening and ran to see Zen Master Yuangwu, discussing with sharp edges and no obstacles. Zen Master Yuangwu nodded in approval. Yan Wan'an said: 'Yesterday I answered the same way, why didn't the monk approve? Today it is the same, and you nod in approval again?' Zen Master Yuangwu scolded him, saying: 'Fool, you were mixed with delusional thoughts yesterday!' Yan Wan'an bowed and said: 'So Shakyamuni Buddha has no supernatural powers!' After Zen Master Yuangwu returned to Sichuan, he relied on Zen Master Miaoxi and thoroughly realized the key to upward progress. He served as the head seat at Jingshan Temple, and his reputation spread throughout the monasteries. Later, he became the abbot of Bianshan Temple, and then lived in Donglin Temple. He once instructed the assembly, saying: 'The key of the patriarchs, the pincers of the past sages, are like taking away the farmer's ox and robbing the hungry man's food. Like a tiger watching intently, full of awe-inspiring majesty. Like the laws of Shang Yang (商鞅, 390-338 BC), like the military orders of Sun Wu (孫武, 544-496 BC). Those who violate will be executed. Unless they are generals who have been on the battlefield for a long time, possessing the seventy-four opportunities, able to decide victory by observing the wind, and understand the principles of advance and retreat, survival and death, can barely pass through a thread. If one's own eyesight has not'
門。以蝦為目者。只管趁隊吃飯。無自在分。如今莫有定奪底衲僧么。山僧性命盡在諸人手裡。又曰。法無定相。遇物斯形。事無固必。功成不宰。有時風高寥廓。不可得而親疏。有時退己屈他。不可得而玩狎。恁么則易。不恁么則難。世法佛法。俱成戲論。須知老僧不在者里。且道在甚麼處。披蓑側立千峰外。引水澆蔬五老前。
○全無庵。姑蘇人。冶父川金剛小師。久依育王佛智。與慈覺真為友。商確古今無不明。唯室中機緣不發。晝夜哀泣不睡。未嘗與人說世間話。如是者累年。一日。在室中擒住問曰。有句無句。如藤倚樹。道。道。全擬開口。智擘面一拳。豁然大悟。連叫數聲屈屈。智便放。有頌曰。鼓笛轟轟袒半肩。龍樓香噴益州船。有時著腳弄明月。蹈破五湖波底天。出世遍匡大剎。終於虎丘。
○尤延之侍郎于宗門甚注意。初自郎中出守臺州。朝覲次。孝宗忽問曰。卿去南臺。地裡圖中有何勝概。尤奏曰。國清萬年。孝宗大喜。又戲問曰。朕聞方廣有五百應真大士。元來是強人。忽然一時出現。卿以何法治之。尤不覺豎起拳頭云。臣有金剛王寶劍。孝宗喜動天顏。尤既至臺。以寬慈御民。民甚愛之。但南臺旱澇易得。尤嘗作詩曰。來雨一朝成汗漫。才晴三日人憂干。向來盡道天難做。天到
【現代漢語翻譯】 現代漢語譯本： 門。那些像蝦一樣用眼睛看東西的人，只顧著跟著隊伍吃飯，沒有自由自主的份。現在難道沒有能做決斷的僧人嗎？老衲的性命全在各位手裡。又說，佛法沒有固定的形態，遇到事物就呈現相應的形狀。事情沒有絕對的必然，成功之後也不居功自傲。有時風高氣爽，遼闊無垠，讓人無法分清親疏遠近；有時退讓謙和，委屈自己成全他人，讓人無法隨意玩弄輕視。這樣就容易理解，不這樣就難以理解。世俗的道理和佛法，都成了戲論。要知道老衲不在這裡，那麼他在哪裡呢？他披著蓑衣，側身站在千峰之外，引水澆灌蔬菜，就在五老峰前。
全無庵，是姑蘇人（今江蘇蘇州人）。他是冶父川（生卒年不詳）金剛的小弟子，長期依止育王佛智（生卒年不詳），與慈覺真（生卒年不詳）是朋友，商討古今事理沒有不明白的。只是在禪房中的機緣始終沒有觸發，日夜哀泣不能入睡，從不與人說世俗的話，這樣持續了好幾年。一天，在禪房中抓住他問道：『有句無句，猶如藤蔓依附樹木。』話音剛落，佛智就朝他臉上打了一拳，他頓時大悟，連叫數聲『屈屈』（意為冤枉、委屈，此處或表示突破后的感嘆）。佛智便放開了他。有頌詞說：『鼓笛轟鳴，袒露半個肩膀，龍樓香氣噴涌，益州船隻往來。有時腳踏明月嬉戲，踩破五湖湖底的天空。』他出世后遍住各大寺廟，最終在虎丘圓寂。
尤延之侍郎（官名）對宗門佛法非常用心。起初他從郎中（官名）升任臺州太守。進京朝見時，孝宗（南宋皇帝，1127-1194 (淳熙)）忽然問道：『你前往南臺，那裡的地圖上有什麼勝景？』尤延之回答說：『有國清寺和萬年寺。』孝宗非常高興。又開玩笑地問道：『我聽說方廣寺有五百應真大士（阿羅漢），原來是強盜。如果他們忽然一起出現，你用什麼方法來治理他們？』尤延之不自覺地豎起拳頭說：『臣有金剛王寶劍。』孝宗高興得容光煥發。尤延之到臺州后，用寬容仁慈的政策治理百姓，百姓非常愛戴他。只是南臺一帶容易發生旱澇災害。尤延之曾作詩說：『一場雨就變成一片汪洋，才晴三天人們又擔心乾旱。向來都說老天難做，老天到了
【English Translation】 English version: Gate. Those who use their eyes like shrimp, only care about following the crowd to eat, without any freedom or autonomy. Are there no monks now who can make decisions? This old monk's life is entirely in your hands. It is also said that the Dharma has no fixed form, and takes on a corresponding shape when it encounters things. Things are not absolutely certain, and one does not boast of merit after success. Sometimes the wind is high and the sky is clear, vast and boundless, making it impossible to distinguish between closeness and distance; sometimes one retreats and is humble, sacrificing oneself to complete others, making it impossible to play with and despise at will. It is easy to understand this way, but difficult to understand otherwise. Secular principles and the Dharma have both become mere playthings. You must know that this old monk is not here, so where is he? He is wearing a straw raincoat, standing sideways outside the thousands of peaks, drawing water to irrigate vegetables, in front of the Five Old Peaks.
Quanwu Hermitage, a native of Gusu (present-day Suzhou, Jiangsu). He was a small disciple of Vajra of Ye Fu Chuan (dates unknown), and long relied on the Buddha Wisdom of Yu Wang (dates unknown). He was friends with Ci Jue Zhen (dates unknown), and there was nothing he did not understand in discussing ancient and modern affairs. However, the opportunity in the meditation room never arose, and he wept day and night, unable to sleep, never speaking worldly words to anyone, and this continued for several years. One day, he grabbed him in the meditation room and asked: 'With or without a sentence, like a vine clinging to a tree.' As soon as he finished speaking, Buddha Wisdom punched him in the face, and he suddenly realized, shouting 'Qu, Qu' (meaning wronged, aggrieved, here perhaps expressing a feeling of breakthrough) several times. Buddha Wisdom then released him. There is a verse that says: 'Drums and flutes booming, half a shoulder exposed, the fragrance of the Dragon Tower spraying, Yizhou boats coming and going. Sometimes stepping on the bright moon to play, breaking the sky at the bottom of the Five Lakes.' After he came into the world, he lived in major temples, and finally passed away in Huqiu.
Attendant Minister You Yanzhi (official title) was very attentive to the Dharma of the Sect. Initially, he was promoted from Secretary (official title) to Prefect of Taizhou. When he went to the capital to pay his respects, Emperor Xiaozong (Southern Song Dynasty emperor, 1127-1194 (Chunxi)) suddenly asked: 'You are going to Nantai, what are the scenic spots on the map there?' You Yanzhi replied: 'There are Guoqing Temple and Wannian Temple.' Emperor Xiaozong was very happy. He also jokingly asked: 'I heard that Fangguang Temple has five hundred Arhats (Arahat), who turn out to be robbers. If they suddenly appear together, what method would you use to govern them?' You Yanzhi unconsciously raised his fist and said: 'Your subject has the Vajra King Sword.' Emperor Xiaozong was overjoyed. After You Yanzhi arrived in Taizhou, he governed the people with a policy of tolerance and kindness, and the people loved him very much. However, the Nantai area was prone to drought and flood disasters. You Yanzhi once wrote a poem saying: 'One rain turns into a vast ocean, and after only three days of sunshine, people worry about drought. It has always been said that it is difficult to be God, but when God arrives'
臺州分外難。然黃堂政暇。多過報恩與佛照論道。佛照后赴冷泉之請。繼請伊庵權住持。眾常四五百。
○無著道人妙總。蘇太師之孫女。遍參諸大老。后謁妙喜于徑山。因上堂。舉。石頭道。恁么也不得。不恁么也不得。恁么不恁么總不得。時馮濟川侍郎在座下。忽有省。趍方丈告曰。和尚舉石頭話。揖會也。喜曰。侍郎作么生會。馮云。恁么也不得。蘇嚕娑婆訶。不恁么也不得。悉唎娑婆訶。恁么不恁么總不得。蘇嚕悉唎娑婆訶。適總自外至。喜舉馮語似之。總笑曰。向來郭象注莊子。然有識者謂莊子注郭象。喜私識之。次日入室。喜問云。古德不出門。因甚在莊上吃糍。總云。和尚放某過。即向和尚道。喜曰。我放過你。試道看。總云。某甲放和尚過。喜曰。爭奈油糍何。總喝一喝而出。乃作投機頌曰。驀然撞著鼻頭。伎倆冰消瓦解。達磨何必西來。二祖枉費三拜。更問如何若何。一隊草賊大敗。喜捶鼓印證曰。汝既悟得祖師意。一刀兩段直下了。臨機一一任天真。世出世間無欠少。我作此偈為證明。四聖六凡盡驚撓。休驚撓。碧眼胡僧猶未曉。
○瓊首座。四明人。遍見諸老。留象骨四十年不出山。唯占禪悅寮一板頭。冬夏一衲。人莫能親疏之。侍鐵庵。閩帥趙汝愚仰其風。累虛大剎。請其出。
【現代漢語翻譯】 現代漢語譯本： 臺州（地名）特別偏遠。然而黃堂（指官員）在公務之餘，經常去報恩寺和佛照禪師討論佛法。佛照禪師後來應邀去了冷泉寺。之後又請伊庵禪師暫時主持報恩寺。當時寺里的僧人常常有四五百人。
無著道人妙總（法號），是蘇太師（蘇頌）的孫女。她遍訪各位大德高僧。後來在徑山拜見妙喜禪師。一次妙喜禪師上堂說法，引用石頭禪師的話：『這樣也不行，那樣也不行，這樣那樣都不行。』當時馮濟川侍郎在座下聽法，忽然有所領悟，跑到方丈室告訴妙喜禪師說：『和尚您引用石頭禪師的話，我領會了。』妙喜禪師問：『侍郎你如何領會的？』馮濟川說：『這樣也不行，蘇嚕娑婆訶（咒語）。那樣也不行，悉唎娑婆訶（咒語）。這樣那樣都不行，蘇嚕悉唎娑婆訶（咒語）。』正好妙總從外面來到，妙喜禪師把馮濟川的話告訴了她。妙總笑著說：『以前郭象註釋《莊子》，然而有見識的人說《莊子》註釋了郭象。』妙喜禪師在心裡暗自記住了這件事。第二天入室請教時，妙喜禪師問道：『古德不出門，為什麼在莊上吃糍粑？』妙總說：『和尚放我過去吧，我就向和尚您說。』妙喜禪師說：『我放過你，你試著說看。』妙總說：『我放和尚您過去。』妙喜禪師說：『那這油糍粑怎麼辦呢？』妙總大喝一聲就出去了。於是作了一首投機頌：『驀然撞著鼻頭，伎倆冰消瓦解。達磨（菩提達摩）何必西來，二祖（慧可）枉費三拜。更問如何若何，一隊草賊大敗。』妙喜禪師敲鼓印證說：『你既然領悟了祖師的意旨，一刀兩斷直截了當。臨機應變一一任其自然，世間出世間沒有欠缺缺少。我作這首偈子作為證明，四聖（聲聞、緣覺、菩薩、佛）六凡（天、人、阿修羅、畜生、餓鬼、地獄）都驚動擾亂。休要驚動擾亂，碧眼胡僧（達摩）仍然不明白。』
瓊首座（對僧人的尊稱），是四明（地名，今寧波）人。他遍訪各位大德高僧。在象骨山住了四十年沒有下山。只佔據禪悅寮的一個床位。冬夏都只穿一件衲衣。人們無法親近他，也無法疏遠他。他侍奉鐵庵禪師。閩地的長官趙汝愚仰慕他的風範，多次空出大的寺廟，請他出來主持。
【English Translation】 English version: Taizhou (place name) was particularly remote. However, Huangtang (referring to officials) often visited Bao'en Temple and discussed Buddhism with Zen Master Fozhao during his spare time from official duties. Zen Master Fozhao later went to Lengquan Temple at the invitation. Then, Zen Master Yian was invited to temporarily preside over Bao'en Temple. At that time, there were often four to five hundred monks in the temple.
Lay Buddhist Miaozong, whose Dharma name was Wuzhu Daoren, was the granddaughter of Grand Tutor Su (Su Song). She visited various great masters. Later, she visited Zen Master Miaoxi at Jingshan. Once, Zen Master Miaoxi gave a Dharma talk, quoting Zen Master Shitou: 'This way is not right, that way is not right, neither this way nor that way is right.' At that time, Vice Minister Feng Jichuan was listening to the Dharma talk, and suddenly he had some understanding. He ran to the abbot's room and told Zen Master Miaoxi: 'Venerable, I understand the words of Zen Master Shitou that you quoted.' Zen Master Miaoxi asked: 'How did you understand it, Vice Minister?' Feng Jichuan said: 'This way is not right, Suru Svaha (mantra). That way is not right, Siri Svaha (mantra). Neither this way nor that way is right, Suru Siri Svaha (mantra).' Just then, Miaozong came in from outside, and Zen Master Miaoxi told her what Feng Jichuan had said. Miaozong smiled and said: 'In the past, Guo Xiang annotated Zhuangzi, but knowledgeable people said that Zhuangzi annotated Guo Xiang.' Zen Master Miaoxi secretly remembered this in his heart. The next day, during a private interview, Zen Master Miaoxi asked: 'Ancient masters do not go out, why do they eat Ciba (glutinous rice cake) in the village?' Miaozong said: 'Venerable, please let me pass, and I will tell you.' Zen Master Miaoxi said: 'I will let you pass, try to say it.' Miaozong said: 'I will let you pass, Venerable.' Zen Master Miaoxi said: 'Then what about this fried Ciba?' Miaozong shouted loudly and left. Then she composed a verse of sudden enlightenment: 'Suddenly bumping into the nose, all skills vanish like ice melting and tiles breaking. Why did Bodhidharma (Damo) need to come from the West, the Second Patriarch (Huike) wasted three bows. If you ask how or what, a band of bandits is utterly defeated.' Zen Master Miaoxi struck the drum to confirm her enlightenment, saying: 'Since you have understood the meaning of the Patriarch, cut it off directly with one stroke. Respond to situations naturally, without lack in the mundane or supramundane. I compose this verse as proof, startling the Four Sages (Sravakas, Pratyekabuddhas, Bodhisattvas, Buddhas) and the Six Realms (Devas, Humans, Asuras, Animals, Hungry Ghosts, Hell Beings). Do not be startled, the blue-eyed barbarian monk (Damo) still does not understand.'
Chief Seat Qiong, was a native of Siming (place name, now Ningbo). He visited various great masters. He stayed on Elephant Bone Mountain for forty years without leaving the mountain. He only occupied one bed in the Chan Yue Dormitory. He wore only one kasaya in winter and summer. People could neither get close to him nor alienate him. He served Zen Master Tie'an. Zhao Ruyu, the governor of Min, admired his demeanor and repeatedly vacated large temples, inviting him to come out and preside over them.
堅臥不應。然須欲一見。托鐵庵以計誘其入府。大作供養。面囑其受請。瓊秉志不渝。趙公愈敬。乃以詩送歸山。云。萬仞峰頭雪作堆。一枝寒木倚巖隈。青青不改四時操。任待春風吹不回。府判以下幕職皆賀其光大法門不少。與夫今之持書覓院住者。不可同日語之也。
○李侍郎德邁。守南臺日。以鴻福．萬年．薦善請拙庵．伊庵．鐵庵三大老出世。一時龍象駢集。后以國清請密庵。密庵當時住衢之烏巨。是皆專為應庵之故。及開堂。各有所稟。信之。此事各在當人。故不可以人情取悅士大夫也。后李公歸番陽。閑居日。嘗語人曰。浩平生雖在仕路。家貧不足以自給。無資可以濟人。唯在丹丘請得三員善知識出世。續佛慧命。其功德不可思議哉。
○佛照光。初在仰山璇野庵會中。受臺州鴻福之命。道游三衢。抵烏巨。密庵以偈送之。以謂必承應庵也。偈曰。瞎驢生得瞎驢兒。齷齪聲名徹四維。更把少林無孔笛。逢人應是逆風吹。及抵婺之寶林。時月庵弟子遠和尚住。復舉雲門話墮語令判之。意謂其承嗣月庵也。及來丹丘開堂。恰嗣妙喜。叢林皆短之。以謂妙喜門戶高大而然。初不知冤有頭債有主也(知亭祖璇。嗣月庵果。歷住溈．仰二山。佛照光嘗為其首座。璇與超萬卷為昆仲。超。曜庵也。博通經
【現代漢語翻譯】 現代漢語譯本： 堅決不答應前往。然而（趙公）很想見他一面，就委託鐵庵用計策引誘他進入府邸，大辦供養，當面懇請他接受邀請。瓊（指瓊禪師）堅持自己的志向不改變，趙公更加敬佩他，於是寫詩送他回山，詩中寫道：『萬仞峰頭雪堆積，一枝寒木倚靠山崖。青青翠綠不改四季操守，任憑春風吹拂也吹不回。』府判以下的幕僚都祝賀他光大了佛法，和那些現在拿著書信尋找寺院居住的人，不可以同日而語。
李侍郎德邁，在南臺任職時，通過鴻福寺、萬年寺、薦善寺邀請拙庵、伊庵、鐵庵三大老出世弘法，一時之間，傑出的人才聚集。後來又通過國清寺邀請密庵出山，密庵當時住在衢州的烏巨山，這些都是專門爲了應庵的緣故。等到開堂說法時，各自都有所稟承。相信這件事的成敗在於當事人，所以不可以用人情來取悅士大夫。後來李公回到番陽，閑居時，曾經對人說：『我一生雖然在仕途，但家境貧寒，不足以自給，也沒有資財可以救濟別人，唯獨在丹丘請到三位有德的善知識出世，延續佛的慧命，這功德真是不可思議啊！』
佛照光（佛照光禪師），最初在仰山璇野庵的法會中，接受臺州鴻福寺的邀請，到三衢一帶遊歷弘法，到達烏巨山時，密庵（密庵禪師）用偈語送他，認為他必定會繼承應庵（應庵禪師）的衣缽。偈語說：『瞎驢生下瞎驢兒，齷齪的名聲傳遍四方。又拿著少林寺沒有孔的笛子，逢人就逆風吹。』等到他到達婺州的寶林寺，當時月庵（月庵禪師）的弟子遠和尚住在那裡，遠和尚又舉出雲門（雲門宗）的話墮語讓他評判，意思是認為他繼承了月庵的法脈。等到他來到丹丘開堂說法，卻繼承了妙喜（妙喜禪師）的法脈，叢林中人都批評他，認為妙喜的門戶太高大了。當初不知道冤有頭債有主啊！（知亭祖璇，繼承了月庵的法脈，先後住持溈山、仰山二寺。佛照光曾經是他的首座弟子。璇與超萬卷是兄弟，超，就是曜庵，博通經藏。） English version: He firmly refused to go. However, Zhao Gong (Duke Zhao) really wanted to see him, so he entrusted Tie An to use a plan to lure him into the mansion, held a grand offering, and personally pleaded with him to accept the invitation. Qiong (referring to Chan Master Qiong) insisted on his ambition without changing, and Duke Zhao respected him even more. So he wrote a poem to send him back to the mountain, which read: 'Snow piled up on the top of ten-thousand-ren peaks, a cold tree leaned against the cliff. Green and verdant, it does not change its four-season integrity, and it cannot be blown back no matter how the spring breeze blows.' The staff below the prefectural judge all congratulated him on glorifying the Dharma, and those who are now looking for temples to live in with letters cannot be compared with him.
When Li Demai, the Vice Minister of the Ministry of Personnel, was in charge of Nantai, he invited the three great elders Zhuo An, Yi An, and Tie An to come out and propagate the Dharma through Hongfu Temple, Wannian Temple, and Jianshan Temple. For a time, outstanding talents gathered. Later, he invited Mi An through Guoqing Temple. Mi An was living in Wuju Mountain in Quzhou at that time. These were all for the sake of Ying An. When they started preaching, each had their own inheritance. Believe that the success or failure of this matter lies in the person concerned, so you cannot use human feelings to please the scholar-officials. Later, when Duke Li returned to Fanyang and lived in seclusion, he once said to people: 'Although I have been in officialdom all my life, my family is poor and cannot support myself, and I have no wealth to help others. The only thing I have done is to invite three virtuous and knowledgeable teachers to come out in Danqiu to continue the Buddha's wisdom and life. The merit of this is truly inconceivable!'
Initially, Fozhao Guang (Chan Master Fozhao Guang) was at the Dharma assembly of Yanshan Xuanye Hermitage. He accepted the invitation of Hongfu Temple in Taizhou and traveled to the Sanqu area to propagate the Dharma. When he arrived at Wuju Mountain, Mi An (Chan Master Mi An) sent him off with a verse, believing that he would definitely inherit the mantle of Ying An (Chan Master Ying An). The verse said: 'A blind donkey gives birth to a blind donkey, and its sordid reputation spreads throughout the world. He also holds the holeless flute of Shaolin Temple and blows it against the wind whenever he meets someone.' When he arrived at Baolin Temple in Wu, the monk Yuan, a disciple of Yue An (Chan Master Yue An), was living there. Monk Yuan then brought up Yunmen's (Yunmen School) words and asked him to judge them, meaning that he had inherited Yue An's Dharma lineage. When he came to Danqiu to start preaching, he inherited the Dharma lineage of Miaoxi (Chan Master Miaoxi) instead. People in the monastic community criticized him, thinking that Miaoxi's lineage was too high and mighty. At first, they didn't know that grievances have their source and debts have their debtor! (Zhi Ting Zu Xuan inherited the Dharma lineage of Yue An and successively presided over Weishan and Yangshan Temples. Fozhao Guang was once his chief disciple. Xuan and Chao Wan Juan were brothers. Chao is Yao An, who was well-versed in the scriptures.)
【English Translation】 He firmly refused to go. However, Zhao Gong really wanted to see him, so he entrusted Tie An to use a plan to lure him into the mansion, held a grand offering, and personally pleaded with him to accept the invitation. Qiong insisted on his ambition without changing, and Duke Zhao respected him even more. So he wrote a poem to send him back to the mountain, which read: 'Snow piled up on the top of ten-thousand-ren peaks, a cold tree leaned against the cliff. Green and verdant, it does not change its four-season integrity, and it cannot be blown back no matter how the spring breeze blows.' The staff below the prefectural judge all congratulated him on glorifying the Dharma, and those who are now looking for temples to live in with letters cannot be compared with him. When Li Demai, the Vice Minister of the Ministry of Personnel, was in charge of Nantai, he invited the three great elders Zhuo An, Yi An, and Tie An to come out and propagate the Dharma through Hongfu Temple, Wannian Temple, and Jianshan Temple. For a time, outstanding talents gathered. Later, he invited Mi An through Guoqing Temple. Mi An was living in Wuju Mountain in Quzhou at that time. These were all for the sake of Ying An. When they started preaching, each had their own inheritance. Believe that the success or failure of this matter lies in the person concerned, so you cannot use human feelings to please the scholar-officials. Later, when Duke Li returned to Fanyang and lived in seclusion, he once said to people: 'Although I have been in officialdom all my life, my family is poor and cannot support myself, and I have no wealth to help others. The only thing I have done is to invite three virtuous and knowledgeable teachers to come out in Danqiu to continue the Buddha's wisdom and life. The merit of this is truly inconceivable!' Initially, Fozhao Guang was at the Dharma assembly of Yanshan Xuanye Hermitage. He accepted the invitation of Hongfu Temple in Taizhou and traveled to the Sanqu area to propagate the Dharma. When he arrived at Wuju Mountain, Mi An sent him off with a verse, believing that he would definitely inherit the mantle of Ying An. The verse said: 'A blind donkey gives birth to a blind donkey, and its sordid reputation spreads throughout the world. He also holds the holeless flute of Shaolin Temple and blows it against the wind whenever he meets someone.' When he arrived at Baolin Temple in Wu, the monk Yuan, a disciple of Yue An, was living there. Monk Yuan then brought up Yunmen's words and asked him to judge them, meaning that he had inherited Yue An's Dharma lineage. When he came to Danqiu to start preaching, he inherited the Dharma lineage of Miaoxi instead. People in the monastic community criticized him, thinking that Miaoxi's lineage was too high and mighty. At first, they didn't know that grievances have their source and debts have their debtor! (Zhi Ting Zu Xuan inherited the Dharma lineage of Yue An and successively presided over Weishan and Yangshan Temples. Fozhao Guang was once his chief disciple. Xuan and Chao Wan Juan were brothers. Chao is Yao An, who was well-versed in the scriptures.)
史。與竹庵圭．云臥瑩為友。天童宏智目為超萬卷。了堂十世祖也。堂。陵虛谷弟子也。慧朗之孫也。淡居集)。
○涂毒和尚。住常之華藏。一日。忽頭痛如刀劈。連三日不已。門弟子以謂其生腦癰矣。既痛止。乃見伏犀骨聳起如插。不旬日。詔下領雙徑。蓋人晚成。果有換骨之兆。將行。有雪林慈光者。久依佛智。歲晚雙瞽。寓止慧山。以三偈送上五峰。其一曰。涂毒離微及盡。典牛佛祖俱亡。笑捧天書南去。叢林千古耿光。二曰。臺嶺危峰壁立。大湖雪浪華飛。試問五湖禪衲。如今天下有誰。三曰。衰殘正賴余潤。紫泥掇我賞音。附驥觀光喝石。攀龍徒有此心。
○歸云本和尚。南臺人。嗣瞎堂遠。自金陵長干遷疏山。道聲籍甚。狀元劉堯夫嘗問道于本。氣義相得。有上堂云。一棒下痛領將去。樹頭驚起雙雙魚。一句下摺合得來。石上迸出長長筍。便乃用無所用。常轉無盡法輪。為無所為。普現無邊身相。古人無著力處便了。劃個影子道。一月普現一切水。一切水月一月攝。佛法若如此。又要歸云出來作什麼。大眾。良久。卓拄杖云。如今坐立儼然。向千鈞不立錐處立地證得么。大海若知足。百川應倒流。下座。有叢林辨佞篇。論議當世搖尾乞憐者。詞意甚超卓。圓極岑禪師親為䟦之。後輩入眾不
【現代漢語翻譯】 現代漢語譯本 史。與竹庵圭（姓名），云臥瑩（姓名）為友。天童宏智（禪師名）認為他超越了萬卷書。是了堂（禪師名）的第十世祖。堂（禪師名），是陵虛谷（禪師名）的弟子，慧朗（禪師名）的孫子。（出自《淡居集》）。 涂毒和尚，住在常州（地名）的華藏寺（寺名）。一天，忽然頭痛如刀劈，連續三天不止。門下弟子認為他生了腦癰。等到痛止，才見伏犀骨聳起如插。不到十天，朝廷下詔讓他主持雙徑寺（寺名）。大概是人到晚年才成就，果然有換骨的徵兆。將要動身時，有個叫雪林慈光的人，長久依止佛智（禪師名），晚年雙目失明，寄住在慧山（山名）。他寫了三首偈送給五峰（禪師名）。其中一首說：『涂毒的道理精微而又窮盡，典牛和佛祖都已消亡。笑著捧著天書向南而去，叢林千秋萬代都將閃耀著你的光芒。』第二首說：『臺嶺（山名）的危峰壁立，大湖（湖名）的雪浪飛舞。請問五湖（泛指太湖流域）的禪僧們，如今這天下有誰能與你相比？』第三首說：『衰老殘年正依賴著你的餘澤，朝廷用紫泥詔書選拔我來賞識你的聲音。依附著你觀光，即使想攀龍附鳳也只是徒勞。』 歸云本和尚，南臺（地名）人，是瞎堂遠（禪師名）的弟子。從金陵（地名）長干寺（寺名）遷到疏山（山名），道風聲名遠播。狀元劉堯夫（姓名）曾經向歸云本請教佛法，兩人氣節和道義互相投合。歸云本上堂說法時說：『一棒下去，痛快地領悟而去，樹上的鳥兒驚起雙雙飛走。一句說下去，如果能領會得來，石上就能迸發出長長的竹筍。』於是就達到了用無所用，經常轉動無盡的法輪；為無所為，普遍顯現無邊的身相。古人沒有著力之處就領悟了。畫個影子說：『一月普現在一切水中，一切水中的月亮都攝於一月中。』佛法如果只是這樣，又要歸云我出來做什麼呢？各位，』良久，拄著拄杖說：『如今坐立端正，向千鈞一髮之際無立錐之地的地方立地證得了嗎？大海如果知道滿足，百川應該倒流。』下座。有《叢林辨佞篇》，評論議論當世搖尾乞憐的人，文辭意境非常超拔。圓極岑禪師親自為之題跋。後輩進入僧眾不
【English Translation】 English version Shi. He was friends with Zhu'an Gui (name) and Yunwo Ying (name). Tiantong Hongzhi (name of a Chan master) considered him to have surpassed ten thousand scrolls of books. He was the tenth-generation ancestor of Liaotang (name of a Chan master). Tang (name of a Chan master) was a disciple of Lingxu Gu (name of a Chan master) and the grandson of Huilang (name of a Chan master). (From 'Danju Collection'). Venerable Tudu lived in Huazang Temple (temple name) in Changzhou (place name). One day, he suddenly had a headache as if his head was being split by a knife, and it continued for three days. His disciples thought he had a brain carbuncle. When the pain stopped, they saw his 'fu xi' bone (a bone in the forehead believed to indicate future success) rising up like an insertion. In less than ten days, an imperial edict was issued for him to preside over Shuangjing Temple (temple name). Perhaps it was because he achieved success late in life, and indeed there were signs of a change of bones. As he was about to depart, there was a person named Xuelin Ciguang, who had long relied on Fozhi (name of a Chan master), and was blind in both eyes in his later years, residing in Huishan (mountain name). He wrote three verses to send to Wufeng (name of a Chan master). One of them said: 'The principles of Tudu are subtle and exhaustive, Dianniu and the Buddha have both passed away. Smiling, I hold the heavenly book and go south, the Sangha will shine with your light for thousands of years.' The second said: 'The dangerous peaks of Tailing (mountain name) stand tall, the snow waves of Dahu (lake name) fly. May I ask the Chan monks of the Five Lakes (general term for the Taihu Lake region), who in the world today can compare with you?' The third said: 'My declining years rely on your remaining grace, the imperial court uses a purple clay edict to select me to appreciate your voice. Attaching myself to you for sightseeing, even if I want to climb the dragon and attach to the phoenix, it is in vain.' Venerable Guiyun Ben, a native of Nantai (place name), was a disciple of Xiatang Yuan (name of a Chan master). He moved from Changgansi Temple (temple name) in Jinling (place name) to Shushan (mountain name), and his reputation for virtue spread far and wide. The Number One Scholar Liu Yaofu (name) once asked Guiyun Ben about Buddhism, and their integrity and righteousness matched each other. When Guiyun Ben ascended the hall to preach, he said: 'With one blow, understand and leave happily, the birds on the tree are startled and fly away in pairs. With one sentence, if you can understand it, long bamboo shoots will burst out from the stone.' Thus, he achieved using the useless, constantly turning the endless Dharma wheel; doing the non-doing, universally manifesting boundless forms. The ancients understood where there was no effort to be made. Draw a shadow and say: 'One moon appears in all waters, and all the moons in the water are contained in one moon.' If the Buddha-dharma is only like this, then what is the point of Guiyun coming out? Everyone,' After a long silence, he struck his staff and said: 'Now sitting upright, can you attain enlightenment on the spot in a place where there is no room to stand?' If the sea knows contentment, all rivers should flow backwards.' He descended from the seat. There is 'A Treatise on Distinguishing Flatterers in the Sangha', which comments on those who wag their tails and beg for pity in the world, and the words and meaning are very outstanding. Chan Master Yuanji Cen personally wrote a postscript for it. Later generations entering the Sangha do not
可不知。其文曰。本朝富鄭公弼問道于投子颙禪師。書尺．偈頌凡一十四紙。碑于臺之鴻福兩廊壁間。灼見前輩主法之嚴。王公貴人通道之篤也。鄭國公。社稷重臣。晚歲知向之如此。而颙必有大過人者。自謂于颙有所警發。士大夫中。諦信此道。能忘齒屈勢。奮發猛利。期于徹證而後已。如楊大年侍郎．李和文都尉。見廣慧璉．石門聰並慈明諸大老。激揚酬唱。斑斑見諸禪書。楊無為之於白雲端。張無盡之於兜率悅。皆扣關擊節。徹證源底。非茍然者也。近世張無垢侍郎．李漢老參政．呂居仁學士皆見妙喜老人。登堂入室。謂之方外道友。愛憎逆順。雷揮電掃。脫略世俗拘忌。觀者斂衽辟易。罔窺涯涘。然士君子相求于空閑寂寞之濵。擬棲心禪寂。發揮本有而已。後世不見先德楷模。專事諛媚。曲求進顯。凡以住持薦名為長老者。往往書刺以稱門僧。奉前人為恩府。取招提之物。苞苴獻佞。識者憫笑而恬不知恥。嗚呼。吾沙門釋子一瓶一缽。云行鳥飛。非有凍餒之迫。子女玉帛之戀。而欲折腰擁彗。酸寒局蹐。自取辱賤之如此耶。稱恩府者。出一己之私。無所依據。一妄庸唱之於其前。百妄庸和之於其後。擬爭奉之。自卑小之耳。削弱風教莫甚於佞人。佞敏實奸邪欺偽之漸。雖端人正士。巧為其所入。則陷身於不義
。失德于無救。可不哀歟。破法比丘。魔氣所鐘。誑誕自若。詐現知識身相。指禪林大老為之師承。媚當路貴人為之宗屬。申不請之敬。啟壞法之端。白衣登床。膜拜其下。曲違聖制。大辱宗風。吾道之衰極至於此。嗚呼。天誅鬼錄。萬死奚贖其佞者歟。嵩禪師原教有言。古之高僧者。見天子不名。預製書則曰公．曰師。鐘山僧遠。鑾輿及門而床坐而不迎。虎溪慧遠。天子臨潯陽而詔不出。當世待其人。尊其德。是故聖人之道振之。後世之慕其高僧者。交卿大夫尚不得預下士之禮。其出其處不若庸人之自得也。況如僧遠之見天子乎。況如慧遠之自若乎。望吾道之興。吾人之修。其可得乎。存其教而不須其人。存諸何以益乎。惟此未嘗不涕下。禪師沒于熙寧十五年。其書以大法衰替。無人荷負為憂。頗如波旬今日入我法中。詐妄自欺以諛佞為得計。如師子身中蟲。自食師子身中肉。此書不作可也哉。首楞嚴曰。我滅度后。末法之中。多此妖邪。熾盛世間。潛匿奸欺。稱善知識(云云)。又曰。云何賊人假我衣服。裨販如來。造種種業。皆言佛法。卻非出傢俱戒比丘。為小乘道。由是疑誤無量眾生。墮無間獄。淳熙丁酉。余謝事顯恩。寓居平田西山小塢。以日近見聞事多矯偽。古風彫落。吾言不足為之重輕。聊書以自警云
【現代漢語翻譯】 現代漢語譯本：喪失德行到了無法挽救的地步，難道不令人悲哀嗎！破壞佛法的比丘，被魔氣所籠罩，謊言和虛誕隨心所欲，欺詐地顯現出有知識的僧人形象，指認禪林中的大德高僧作為自己的老師，諂媚當道的權貴作為自己的宗親。行使不應有的尊敬，開啟破壞佛法的開端，讓俗人登上法座，（僧侶）在下面跪拜。完全違背了聖人的制度，大大侮辱了佛教的宗風。我們佛道的衰敗已經到了極點，唉！上天誅殺，地府記錄，即使處死一萬次，又怎能贖清那些諂媚者的罪過呢！ 嵩禪師（不詳）《原教》中說：『古代的高僧，即使見到天子也不稱呼其名，預先寫好的文書則稱呼天子為「公」或「師」。鐘山僧遠（不詳），皇帝的車駕到了門前，他仍然坐在床上不迎接。虎溪慧遠（334-416），天子駕臨潯陽，他也不發出詔令。』當時的人尊重他們，敬重他們的德行，所以聖人的道義得以發揚。後世仰慕那些高僧的人，即使與卿大夫交往，尚且不能預先以下士的禮節相待，他們的出仕和隱居，還不如普通人那樣自在。更何況像僧遠那樣對待天子呢？更何況像慧遠那樣悠然自得呢？還指望我們佛道的興盛，我們僧人的修行，這可能嗎？儲存了教義卻不具備那樣的人，儲存這些教義又有什麼用呢？每每想到這些，我未嘗不流下眼淚。 禪師（不詳）逝世于熙寧十五年（1082），他的書中以大法衰敗，沒有人能夠承擔重任為憂慮，很像波旬（梵文：Pāpīyas，欲界第六天之主，常擾亂佛陀及其弟子）今天進入我的佛法之中，用虛假的謊言欺騙自己，把諂媚當成是得計。如同獅子身上的蟲子，自己吃掉獅子身上的肉。這本書不寫可以嗎！《首楞嚴經》（大佛頂首楞嚴經）說：『我滅度后，末法時代之中，多有這樣的妖邪，在世間熾盛，暗中隱藏奸詐欺騙，自稱是善知識（指有德行的僧人或居士）』（此處省略原文）。又說：『為什麼賊人假冒我的衣服，販賣如來（指佛陀），製造各種各樣的罪業，都說是佛法，卻不是出家受具足戒的比丘，而是小乘道。因此迷惑了無量眾生，墮入無間地獄。』 淳熙丁酉年（1177），我辭去官職，在顯恩（地名）平田西山的小屋裡居住，因為每天所見所聞的事情大多是虛假偽裝，古代的風尚已經衰落，我的話不足以引起人們的重視，姑且寫下來用來自我警醒罷了。
【English Translation】 English version: Losing virtue to the point of no return, is it not lamentable! Bhikkhus (Buddhist monks) who destroy the Dharma (Buddhist teachings) are possessed by demonic energy, with lies and falsehoods at their disposal. They fraudulently present themselves as knowledgeable monks, claiming eminent monks in the Chan (Zen) tradition as their teachers, and currying favor with powerful officials as their relatives. They offer undue respect, initiating the destruction of the Dharma, allowing laypeople to ascend the Dharma seat while (monks) prostrate below. They completely violate the precepts of the saints, greatly disgracing the tradition of Buddhism. The decline of our Buddhist path has reached its extreme. Alas! May Heaven punish and the underworld record, even ten thousand deaths cannot atone for the sins of those flatterers! Chan Master Song (unknown) said in his 'On the Origin of Teachings': 'Ancient eminent monks, even when meeting the emperor, did not address him by name, and in pre-written documents, they referred to the emperor as 'Public' or 'Teacher.' Monk Yuan of Zhongshan (unknown), when the emperor's carriage arrived at his door, remained seated on his bed without greeting him. Huiyuan of Tiger Creek (334-416), when the emperor visited Xunyang, did not issue any edicts.' People of that time respected them and revered their virtue, so the Way of the saints was promoted. Later generations admired those eminent monks, and even when interacting with high officials, they could not presume to treat them with the etiquette of lower officials. Their entry into and withdrawal from public life were more natural than the self-satisfaction of ordinary people. How much more so than Monk Yuan's treatment of the emperor? How much more so than Huiyuan's ease and composure? How can we expect the prosperity of our Buddhist path and the cultivation of our monks? Preserving the teachings without having such people, what good is it to preserve these teachings? Whenever I think of this, I cannot help but shed tears. The Chan Master (unknown) passed away in the fifteenth year of Xining (1082), and his book expressed concern that the Great Dharma was declining and no one could bear the responsibility, much like Pāpīyas (Mara, the lord of the Sixth Heaven in the Desire Realm, who often disturbs the Buddha and his disciples) entering my Dharma today, deceiving himself with false lies, and considering flattery as a clever strategy. Like a worm in the body of a lion, eating the flesh of the lion's own body. Could this book not be written! The Śūraṅgama Sūtra (The Great Buddha Crown Śūraṅgama Sūtra) says: 'After my Parinirvana (death of Buddha), in the Age of Dharma Decline, there will be many such demonic evils, flourishing in the world, secretly hiding treachery and deception, claiming to be good spiritual advisors (referring to monks or laypeople with virtue)' (original text omitted here). It also says: 'Why do thieves impersonate me by wearing my robes, peddling the Tathagata (referring to the Buddha), creating all kinds of karmic offenses, all claiming to be the Buddha-dharma, but they are not fully ordained Bhikkhus (Buddhist monks), but rather the path of the Hinayana (Small Vehicle). Therefore, they mislead countless sentient beings, causing them to fall into the Avīci hell (hell of incessant suffering).' In the year Dingyou of Chunxi (1177), I resigned from my official position and resided in a small cottage in Xishan, Pingtian, Xian'en (place name), because most of the things I saw and heard every day were false and pretentious, and the ancient customs had declined. My words are not enough to attract people's attention, so I will write them down to warn myself.
。歸云如本書。圓極岑䟦云。佛世之遠。正宗淡薄。澆漓風行。無所不至。前輩彫謝。後世無聞。叢林典刑幾至掃地。縱有扶救之者。返以為蠻子也。余觀疏山本禪師辨佞。詞遠而意廣。深切著明。極能箴其病。第為妄庸輩知識暗短。醉心於邪佞之域。必以醍醐為毒藥也。淳熙壬寅上巳。圓極彥岑書于江左五峰。
○懶庵樞和尚。黃龍下尊宿。承嗣道場慧。初。孝宗皇帝雖向佛乘。未知有宗門下奇特事。皆是此老引進。故瞎堂．拙庵然後印可之。要知其來歷。皆樞之力也。樞謝事靈隱。后居於明教永安蘭若。逍遙自適。有絕句題于壁曰。雪裡梅華春資訊。池中月色夜精神。年來不是無嘉趣。莫把家風舉似人。可見其胸次也。
○竦空谷者。餘杭人。在象田演座下充維那。為人清苦貧甚。冬則蘆華當絮。自非本色叢林。斷不放復。故演為頌其道號曰。谷空空谷谷空空。空谷全超萬象中。流水落華渾不見。清風明月卻相容。后在天童沿流縛屋。號曰弔古。多有兄弟陪其勝遊。余時在玉幾拙庵老人會中。以頌寄之曰。聞君縛屋傍山阿。遠吊龍湫諾詎羅。未必將身潛碧嶂。且圖蹺足向清波。韻傳空谷人難到。門掩山華雪不過。我待秋風洗巖壑。杖藜相與傲煙蘿。竦以清氣入骨。成煙霞痼疾。遂終於太白。
【現代漢語翻譯】 現代漢語譯本： 歸云如本書所說。圓極岑䟦寫道，佛陀住世的年代已經非常遙遠，正宗的佛法變得淡薄，虛偽的風氣盛行，無處不在。前輩高僧逐漸凋零，後世之人對佛法一無所知，寺院叢林的規矩典範幾乎要被掃蕩殆盡。即使有人想要扶持匡救，反而被認為是異端邪說。我觀察疏山本禪師辨別邪佞的文章，文辭深遠而意境廣闊，深刻而明確，極能針對時弊。只是那些虛妄平庸之輩，見識短淺，沉醉於邪佞的領域，必定會將珍貴的醍醐視為毒藥。淳熙壬寅（1182年）上巳節，圓極彥岑書于江左五峰。
懶庵樞和尚，是黃龍山下的得道高僧，繼承了道場慧的法脈。當初，孝宗皇帝雖然信奉佛法，但並不瞭解禪宗的奇特之處，都是這位老和尚引導的。所以瞎堂、拙庵後來才得到皇帝的認可。要知道他們的來歷，都是懶庵樞的功勞。懶庵樞辭去靈隱寺的職務后，居住在明教永安蘭若，逍遙自在。他有一首絕句題在墻壁上：『雪裡梅花春資訊，池中月色夜精神。年來不是無嘉趣，莫把家風舉似人。』可見他的胸懷氣度。
竦空谷，是餘杭人，在象田演座下擔任維那（寺院中負責維持秩序的僧人）。他為人清貧刻苦，冬天用蘆葦花絮當棉絮。如果不是真正的叢林，他決不輕易放過。所以象田演為他題寫道號頌詞說：『谷空空谷谷空空，空谷全超萬象中。流水落花渾不見，清風明月卻相容。』後來他在天童寺沿溪流搭建房屋，取名『弔古』，有很多朋友陪伴他遊玩。我當時在玉幾拙庵老人的聚會中，寫了一首頌寄給他：『聞君縛屋傍山阿，遠吊龍湫諾詎羅（指佛陀的弟子羅睺羅）。未必將身潛碧嶂，且圖蹺足向清波。韻傳空谷人難到，門掩山華雪不過。我待秋風洗巖壑，杖藜相與傲煙蘿。』竦空谷清高的氣質深入骨髓，成了喜愛煙霞的習慣，最終在太白山去世。
【English Translation】 English version: Guiyun, as this book says. Yuanji Cenbo wrote: 'The era of the Buddha's presence in the world is very distant. The orthodox Dharma has become weak, and the trend of hypocrisy prevails everywhere. Senior monks are gradually declining, and later generations know nothing about the Dharma. The rules and models of monasteries and forests are almost swept away. Even if someone wants to support and save them, they are instead regarded as heretics.' I have observed Zen Master Shushan's article distinguishing between the wicked and the flattering. The words are profound and the artistic conception is broad, deep and clear, and extremely able to address the current malpractices. It's just that those vain and mediocre people, with their short-sightedness, are intoxicated in the realm of wickedness and flattery, and will surely regard precious nectar as poison. On the Shangsi Festival of the Renyin year of Chunxi (1182 AD), Yuanji Yancen wrote this at the Five Peaks of Jiangzuo.
Monk Lan'an Shu was a highly virtuous monk under Huanglong Mountain, inheriting the Dharma lineage of Daohui of the Taoist temple. Initially, although Emperor Xiaozong believed in Buddhism, he did not understand the uniqueness of the Chan sect. It was this old monk who introduced it to him. Therefore, Xiatang and Zhuo'an were later recognized by the emperor. To know their origins, it was all thanks to Lan'an Shu. After resigning from Lingyin Temple, Lan'an Shu lived in Mingjiao Yong'an Retreat, carefree and content. He wrote a quatrain on the wall: 'Plum blossoms in the snow bring news of spring, the moon in the pond shines with the spirit of night. These years have not been without joy, but do not tell others about our family tradition.' This shows his breadth of mind.
Song Konggu was from Yuhang. He served as the director (monk in charge of maintaining order in the monastery) under Xiangtian Yan. He was known for his purity and poverty, using reed catkins as cotton in winter. If it was not a true forest monastery, he would never easily let it go. Therefore, Xiangtian Yan wrote a eulogy for his Daoist name: 'Valley empty, empty valley, valley empty, empty. The empty valley transcends all phenomena. The flowing water and falling flowers are nowhere to be seen, but the clear wind and bright moon are compatible.' Later, he built a house along the stream at Tiantong Temple, naming it 'Hanging Ancient,' and many friends accompanied him on his travels. At that time, I was at the gathering of the old man Zhuo'an of Yuji, and I sent him a eulogy: 'I heard that you built a house by the mountain, far away to mourn Longqiu Nuojuluo (referring to Rahula, a disciple of the Buddha). You may not hide yourself in the green peaks, but rather stretch your feet towards the clear waves. The rhyme spreads to the empty valley, where people rarely reach, and the door closes on the mountain flowers, which the snow cannot pass. I will wait for the autumn wind to wash the rocky valleys, and together we will lean on our canes and take pride in the misty vines.' Song Konggu's noble spirit was deeply rooted in his bones, becoming a habit of loving misty clouds, and he eventually died on Mount Taibai.
○五臺草衣文殊像。始自本朝元豐間。大尉呂惠卿因戍邊游臺山。見其貌。嚴童子。體黑而被髮。以蒲自足纏至肩。袒右膊。手執梵夾與呂論華嚴大旨。而呂不知其大士。洎呵呂以凡情測于聖意。呂方窹下拜。而童子乃化文殊形。跨金毛隱隱入雲中矣。呂從是悔恨。歸家逾月。鬱鬱不樂。后家人告以至誠懇惻。聖容必現。呂如其言。乃竭誠悔過。期于必現而後已。一日早起。乃見大士現於香幾間。呵云。胡為住相。貪著之甚邪。呂曰。正欲世人咸見大士示化之真容耳。急命𦘕工圖之。頃刻不見。其像遂傳於京洛間。今在處或見之。餘蓄一本。乃吳僧梵隆之筆。期終身以奉之。嘗記典牛和尚一讚最佳。其詞曰。潦倒南泉。不識道理。大小曼殊室利。貶向鐵圍山底。至今頭又不梳。面又不洗。一個渾身坐在草里。鈍根呂公猶不瞥地。指出金毛。當下迷己。靠倒了也。蘇盧悉唎。
○水墨觀音像。自唐吳道子．李伯時。后惟吳僧梵隆茂宗者尤為妙絕。故孝宗嘗贊之曰。水波不動。火光不興。梵隆妙絕。授之德明。蓋賜中官黃德明也。隆有小師至葉。亦善作此。近有閩僧德源。筆猶臻妙。故當時鉅公如謝丞相．趙大師彥逾皆有贊其像曰。收視返聽。結跏趺坐。邈出筆端。以色見我。千百億身。無可不可。重說偈言。依然
【現代漢語翻譯】 現代漢語譯本： ○五臺草衣文殊像。始於本朝元豐年間（1078-1085年）。大尉呂惠卿因戍守邊疆而遊歷五臺山，見到了文殊菩薩的示現之像：一個莊嚴的童子，膚色黝黑，披散著頭髮，用蒲草從腳纏繞到肩膀，袒露右臂，手持梵文經書與呂惠卿討論《華嚴經》的要旨。但呂惠卿並不知道他是文殊菩薩。文殊菩薩呵斥呂惠卿用凡夫俗子的情感來揣測聖人的心意，呂惠卿這才醒悟，下拜懺悔。童子隨即化為文殊菩薩的形象，騎著金毛獅子隱隱地進入雲中。呂惠卿從此悔恨不已，回到家后一個月，都鬱鬱寡歡。後來家人告訴他，只要至誠懇切，聖容必定會再次顯現。呂惠卿按照家人所說，竭誠悔過，期望文殊菩薩必定顯現才罷休。一天早晨，他看見文殊菩薩顯現在香案幾間，呵斥道：『為何執著于表象，貪戀不捨到了這種地步？』呂惠卿說：『正是想讓世人都見到大士示現的真容啊。』急忙命令畫工描繪下來。頃刻間，文殊菩薩的形象就不見了。這幅畫像於是流傳於京城洛陽一帶。現在到處都可以見到這幅畫像。我收藏了一本，是吳地僧人梵隆所畫的，準備終身供奉。曾經記得典牛和尚的一首贊偈寫得最好，詞是這樣寫的：『潦倒的南泉禪師，不識道理。大小文殊師利菩薩，貶到鐵圍山底。至今頭髮也不梳，臉也不洗。一個渾身坐在草里。愚鈍的呂惠卿還不明白。指出金毛獅子，當下迷失了自己。靠倒了也。蘇盧悉唎。』（梵語，咒語）
○水墨觀音像。自唐朝吳道子、李伯時之後，只有吳地的僧人梵隆、茂宗畫得最為精妙。所以孝宗皇帝曾經讚歎說：『水波不動，火光不興。梵隆妙絕，授之德明。』這是賜給中官黃德明的。梵隆有個小徒弟到了葉地，也很擅長畫水墨觀音像。最近有閩地的僧人德源，筆法也達到了精妙的境界。所以當時的大人物，如謝丞相、趙大師彥逾，都有讚頌他的畫像說：『收斂視線，反聽內觀，結跏趺坐。高妙地從筆端顯現出來。以色相來見我。千百億化身，無所不可。』重說偈語：『依然』 English version: ○The Image of Mañjuśrī (Bodhisattva of Wisdom) in Grass Robes at Mount Wutai. It originated during the Yuanfeng era (1078-1085) of this dynasty (Song Dynasty). The Grand Commandant Lü Huiqing, while garrisoning the border, traveled to Mount Wutai and saw his appearance: a solemn boy, dark-skinned with hair unbound, using reeds to wrap himself from foot to shoulder, baring his right shoulder, holding a Sanskrit scripture and discussing the main points of the Avataṃsaka Sūtra (Flower Garland Sutra) with Lü. But Lü did not recognize him as the great Bodhisattva. Mañjuśrī scolded Lü for using the emotions of an ordinary person to fathom the intentions of a sage. Only then did Lü awaken, prostrate himself, and repent. The boy then transformed into the form of Mañjuśrī, riding a golden-haired lion, faintly disappearing into the clouds. Lü regretted this deeply. After returning home, he was depressed for a month. Later, his family told him that if he was sincere and earnest, the holy countenance would surely appear again. Lü did as they said, sincerely repenting, hoping that Mañjuśrī would definitely appear before he stopped. One morning, he saw Mañjuśrī appear between the incense tables, scolding him: 'Why are you attached to appearances, so greedy and unwilling to let go?' Lü said: 'It is precisely to allow the world to see the true appearance of the great Bodhisattva's manifestation.' He hurriedly ordered a painter to depict it. In an instant, the image of Mañjuśrī disappeared. This painting then spread throughout the capital city of Luoyang. Now, it can be seen everywhere. I have a copy, painted by the Wu monk Fanlong, which I intend to venerate for the rest of my life. I once remembered a praise by Monk Dianniu that was the best, its words saying: 'The disheveled Nanquan (Zen master), does not understand the truth. The great and small Mañjuśrī, banished to the bottom of Mount Iron Ring. Even now, he does not comb his hair or wash his face. A whole body sitting in the grass. The dull Lü Gong still does not glimpse it. Pointing out the golden-haired lion, immediately losing himself. Leaning back and falling. Sūru xīlì.' (Sanskrit mantra)
○Ink Wash Guanyin (Avalokiteśvara) Image. Since Wu Daozi and Li Boshi of the Tang Dynasty (618-907), only the Wu monks Fanlong and Maozong have painted them with such exquisite skill. Therefore, Emperor Xiaozong once praised it, saying: 'The water waves do not move, the firelight does not rise. Fanlong is exquisitely wonderful, bestow it upon Deming.' This was bestowed upon the eunuch Huang Deming. Fanlong had a young disciple who went to Ye and was also skilled at painting ink wash Guanyin images. Recently, there was a Min monk named Deyuan, whose brushwork has also reached a state of perfection. Therefore, great figures of the time, such as Chancellor Xie and Grand Master Zhao Yanyu, all praised his images, saying: 'Gathering sight and returning to hearing, sitting in the lotus position. Sublimely emerging from the tip of the brush. Using form to see me. Hundreds of billions of bodies, nothing is impossible.' Repeating the verse: 'Still.'
【English Translation】 English version: ○The Image of Mañjuśrī (Bodhisattva of Wisdom) in Grass Robes at Mount Wutai. It originated during the Yuanfeng era (1078-1085) of this dynasty (Song Dynasty). The Grand Commandant Lü Huiqing, while garrisoning the border, traveled to Mount Wutai and saw his appearance: a solemn boy, dark-skinned with hair unbound, using reeds to wrap himself from foot to shoulder, baring his right shoulder, holding a Sanskrit scripture and discussing the main points of the Avataṃsaka Sūtra (Flower Garland Sutra) with Lü. But Lü did not recognize him as the great Bodhisattva. Mañjuśrī scolded Lü for using the emotions of an ordinary person to fathom the intentions of a sage. Only then did Lü awaken, prostrate himself, and repent. The boy then transformed into the form of Mañjuśrī, riding a golden-haired lion, faintly disappearing into the clouds. Lü regretted this deeply. After returning home, he was depressed for a month. Later, his family told him that if he was sincere and earnest, the holy countenance would surely appear again. Lü did as they said, sincerely repenting, hoping that Mañjuśrī would definitely appear before he stopped. One morning, he saw Mañjuśrī appear between the incense tables, scolding him: 'Why are you attached to appearances, so greedy and unwilling to let go?' Lü said: 'It is precisely to allow the world to see the true appearance of the great Bodhisattva's manifestation.' He hurriedly ordered a painter to depict it. In an instant, the image of Mañjuśrī disappeared. This painting then spread throughout the capital city of Luoyang. Now, it can be seen everywhere. I have a copy, painted by the Wu monk Fanlong, which I intend to venerate for the rest of my life. I once remembered a praise by Monk Dianniu that was the best, its words saying: 'The disheveled Nanquan (Zen master), does not understand the truth. The great and small Mañjuśrī, banished to the bottom of Mount Iron Ring. Even now, he does not comb his hair or wash his face. A whole body sitting in the grass. The dull Lü Gong still does not glimpse it. Pointing out the golden-haired lion, immediately losing himself. Leaning back and falling. Sūru xīlì.' (Sanskrit mantra) ○Ink Wash Guanyin (Avalokiteśvara) Image. Since Wu Daozi and Li Boshi of the Tang Dynasty (618-907), only the Wu monks Fanlong and Maozong have painted them with such exquisite skill. Therefore, Emperor Xiaozong once praised it, saying: 'The water waves do not move, the firelight does not rise. Fanlong is exquisitely wonderful, bestow it upon Deming.' This was bestowed upon the eunuch Huang Deming. Fanlong had a young disciple who went to Ye and was also skilled at painting ink wash Guanyin images. Recently, there was a Min monk named Deyuan, whose brushwork has also reached a state of perfection. Therefore, great figures of the time, such as Chancellor Xie and Grand Master Zhao Yanyu, all praised his images, saying: 'Gathering sight and returning to hearing, sitting in the lotus position. Sublimely emerging from the tip of the brush. Using form to see me. Hundreds of billions of bodies, nothing is impossible.' Repeating the verse: 'Still.'
話墮。趙曰。出意作觀音。筆間造玄妙。會得真面目。慧光應遍耀。若以相貌求。睹相生善念。唸唸既純全。真相縱斯現。
○柏堂雅禪師。閩人。嗣懶庵需。初住紫籜。以佛照居冷泉。叔侄之故。特往輔佐之。居座元二年。兄弟多歸之。然雅剛正。佛照憚之。后住龍翔靈巖。其道大振。示眾云。瑞峰頂上。棲鳳亭邊。一杯淡粥相依。百衲矇頭打坐。二祖禮三拜。依位而立。已是周遮。達磨老臊胡。分盡髓皮。一場狼藉。自余之輩。何足道哉。柏堂與么道。還免諸方撿責也無。具眼者辨取。洎合停囚長智。又曰。紫蕨伸拳筍破梢。楊華飛盡綠陰交。分明西祖單傳句。黃鳥留鳴燕語巢。個里見得徹。信得及。若到諸方。決定明窗下安排。龍翔門下。直是一槌槌殺。何故。不是與人難共住。大都緇素要分明。
○廣教會和尚。川人。嗣石頭回。初依此庵于護國。因行者．干鐵板。皆有頌送行。會曰。空奮雙拳與么去。打成一片早回頭。歸來掛在三峰頂。惱亂春風卒未休。兄弟皆愛之。后住云居．薦福。常安三二百眾。蓋根本端正。下梢決定殊勝也。
○三峰印禪師。婺州人。見地超絕。嘗頌百丈野狐話曰。不落不昧。誣人之罪。不昧不落。無繩自縛。可憐柳絮逐春風。到處自西還自東。叢林多傳之。淳
【現代漢語翻譯】 現代漢語譯本： 話頭一落。趙州禪師說：『要從意念中創造出觀音菩薩的形象，在筆墨間創造出玄妙的境界。如果能夠領會到觀音菩薩的真面目，那麼智慧的光芒自然會普照一切。如果只是根據（觀音菩薩的）相貌去尋求，看到（觀音菩薩的）相貌而生起善念，如果唸唸都純正圓滿，那麼（觀音菩薩的）真相自然就會顯現。』 柏堂雅禪師，是福建人，是懶庵需禪師的弟子。最初住在紫籜寺，因為佛照禪師住在冷泉寺，兩人是叔侄關係，所以特地前去輔佐他。擔任座元兩年，很多僧人都歸附他。然而柏堂禪師剛正不阿，佛照禪師對他有所顧忌。後來住在龍翔靈巖寺，他的道風大振。他開示大眾說：『在瑞峰頂上，棲鳳亭邊，一杯清淡的粥互相依靠，身披百衲衣矇頭打坐。二祖慧可向達摩禮拜三次，然後依位而立，這已經是多此一舉了。達摩這個老胡人，把髓、皮都分說盡了，真是一場狼藉。至於我們這些人，又有什麼值得說的呢？』柏堂禪師這樣說，還能免除各方禪師的檢驗責備嗎？有眼力的人自己辨別。應該停留在原地增長智慧。他又說：『紫蕨舒展拳頭，竹筍破梢而出，楊花飛盡，綠陰交織。分明是西祖達摩單傳的語句，黃鳥鳴叫，燕子在巢中呢喃。』如果能夠徹底領悟，深信不疑，如果到了其他地方，一定會被安排在明亮的窗下。龍翔寺門下，直接就是一錘子打死。為什麼呢？不是難以與人相處，而是出家人和在家人一定要分清楚。 廣教會和尚，是四川人，是石頭回禪師的弟子。最初跟隨此庵禪師在護國寺，因為行者、干鐵板都有頌詞送行。廣教會和尚說：『空自奮起雙拳就這樣離去，打成一片也要早點回頭。歸來后掛在三峰頂上，擾亂春風最終也不會停止。』僧人們都很喜歡他。後來住在云居寺、薦福寺、常安寺，有二三百僧眾。大概是因為根本端正，所以結果必定殊勝。 三峰印禪師，是婺州人，見地超絕。曾經作頌百丈野狐的故事說：『不落入空，不落入無，這是誣衊人的罪過；不昧因果，不昧因果，這是沒有繩索自己捆綁自己。』可憐的柳絮追逐著春風，到處從西邊來又向東邊去。叢林中多有傳誦這首頌的。淳熙（1174-1189）年間，住持杭州靈隱寺。
【English Translation】 English version: When the topic dropped, Zen Master Zhao said, 'To create the image of Guanyin (Avalokiteśvara, the Bodhisattva of Compassion) from intention, to create the profound realm between brushstrokes. If one can comprehend the true face of Guanyin, then the light of wisdom will naturally illuminate everything. If one seeks only according to the appearance (of Guanyin), seeing the appearance and generating good thoughts, if every thought is pure and complete, then the true form (of Guanyin) will naturally appear.' Zen Master Baitang Ya, a native of Fujian, was a disciple of Lan'an Xu. He initially resided at Zisui Temple, and because Zen Master Fozhao resided at Lengquan Temple, and they were uncle and nephew, he specially went to assist him. After serving as the head monk for two years, many monks came to him. However, Zen Master Baitang was upright and unyielding, and Zen Master Fozhao was wary of him. Later, he resided at Longxiang Lingyan Temple, and his influence greatly increased. He instructed the assembly, saying, 'On the summit of Ruifeng Peak, beside the Qifeng Pavilion, a cup of plain porridge sustains us, wearing a patched robe and sitting in meditation. The Second Patriarch Huike bowing three times to Bodhidharma and then standing in his place is already superfluous. Bodhidharma, that old barbarian, has explained the marrow and skin completely, truly a chaotic mess. As for the likes of us, what is there to say?' Zen Master Baitang said this, can he avoid the examination and criticism of Zen masters from various places? Those with discerning eyes should distinguish for themselves. One should stay put and increase wisdom. He also said, 'The purple ferns stretch out their fists, the bamboo shoots break through the tips, the willow catkins fly away, and the green shade intertwines. Clearly, it is the single transmission of the Western Patriarch Bodhidharma, the yellow birds sing, and the swallows chirp in their nests.' If one can thoroughly understand and deeply believe, if one goes to other places, one will surely be arranged under a bright window. Under the gate of Longxiang Temple, it is directly a hammer blow to kill. Why? It is not that it is difficult to live with people, but that monks and laypeople must be clearly distinguished. Monk Guangjiao Hui, a native of Sichuan, was a disciple of Shitou Hui. He initially followed Zen Master C庵 at Huguo Temple, because the attendant and the iron plate both had eulogies to send him off. Monk Guangjiao Hui said, 'Vainly exerting both fists to leave in this way, even if you beat it into one piece, you should turn back early. Returning and hanging it on the summit of the Three Peaks, disturbing the spring breeze will ultimately not stop.' The monks all liked him. Later, he resided at Yunju Temple, Jianfu Temple, and Changan Temple, with two or three hundred monks. It is probably because the foundation is upright, so the result must be outstanding. Zen Master Sanfeng Yin, a native of Wuzhou, had extraordinary insight. He once composed a eulogy on the story of Baizhang's wild fox, saying, 'Not falling into emptiness, not falling into non-existence, this is the crime of slandering people; not being ignorant of cause and effect, not being ignorant of cause and effect, this is binding oneself without ropes.' Pitiful willow catkins chase the spring breeze, everywhere coming from the west and going to the east. This eulogy is widely circulated in the monasteries. During the Chunxi (1174-1189) era, he was the abbot of Lingyin Temple in Hangzhou.
熙初。余在山陰能仁。與今瑞巖葦堂潤公同住。見渠舉之。恨不見其人。后因見涂毒老人頌曰。秉大火炬。燒太虛空。達磨不會。眼瞎耳聾。尤在印之頂𩕳之上打筋斗耳。
○自得暉頃在長蘆祖照會中。眾寮栽竹。暉忽成一頌云。高節深云藏不得。幽人移向矮窗前。靈根瑞葉驚群目。將著清風動碧天。一時之作。出自偶然。人已爭誦之。迨晚年。居乳竇。已八十餘。忽奉旨住凈慈。人皆以為語讖。及辭眾上堂云。一住山中四十年。老來無日不思閑。今朝誤被君王詔。珍重禪流出故關。云無心而出岫。鳥倦飛而知還。他年得意歸來也。賓主相忘松石間。及來南屏。大興曹洞之道。后歸雪竇雙塔作終焉計。果應去時之語。所謂在心為志也。
○鑒咦庵與賢在庵。俱嗣心聞賁。鑒嘗頌罽賓國王斬師子尊者公案云。尊者何嘗得蘊空。罽賓刃下斬春風。桃華雨後恣零落。染得一溪流水紅。叢林爭傳之。乃賢頌勘婆話曰。冰雪佳人貌最奇。常將玉笛向人吹。曲中無限華心動。獨許東君第一枝。妙喜一見。大稱賞曰。賁老有此兒。黃龍法道未至委地。觀夫前輩之汲引後進。唯是公論。初無宗黨之分耳。
○佛性泰頌龍牙參翠微臨濟公案曰。子卿不下單于拜。始末常遵漢帝儀。雪后始知松柏操。事難方見丈夫兒。可
【現代漢語翻譯】 現代漢語譯本： 熙初年間（具體年份待考）。我住在山陰能仁寺，和現在的瑞巖葦堂潤公一起住。見到他提起這件事，遺憾沒有見到那個人。後來因為見到涂毒老人頌道：『秉持著巨大的火炬，焚燒著廣闊的虛空，達摩（Bodhidharma）也不會，眼瞎耳聾。尤其是在印之的頭頂上翻跟頭罷了。』 自得暉，當初在長蘆祖照會中。眾位僧人在栽竹子。得暉忽然成了一首頌：『高尚的節操被深深的雲霧隱藏不住，隱士將它移栽到矮窗前。靈異的根莖和吉祥的葉子讓眾人驚歎，伴隨著清風搖動著碧藍的天空。』這是一時興起的作品，出自偶然。人們已經爭相傳誦。等到晚年，居住在乳竇，已經八十多歲了。忽然奉旨住持凈慈寺。人們都認為這是預言。等到他向大眾告別上堂說法時說：『在山中居住四十年，老來沒有一天不想清閑。今天錯誤地被君王詔見，珍重地和各位禪師告別離開這熟悉的關隘。』云無心而出岫，鳥兒疲倦了也知道返回。他年得意歸來的時候，賓主之間互相忘卻，只剩下松樹和石頭相伴。等到來到南屏山，大力弘揚曹洞宗的禪法。後來回到雪竇雙塔，作為最終的歸宿。果然應驗了當初離去時說的話。這就是所謂的在心為志啊。 鑒咦庵和賢在庵，都繼承了心聞賁的禪法。鑒曾經作頌罽賓國王斬師子尊者公案：『尊者哪裡得到了蘊空的境界？罽賓國王的刀下斬斷了春風。桃花雨後肆意飄落，將一溪的流水都染成了紅色。』叢林中爭相傳誦。於是賢作頌勘婆的話說：『冰雪般的美人容貌最為奇異，常常拿著玉笛向人吹奏。曲中蘊含著無限的動人情意，唯獨允許東君（春神）摘取第一枝。』妙喜禪師一見到這首頌，大大地稱讚說：『賁老有這樣的兒子，黃龍宗的法脈不至於衰落。』觀看前輩提拔後進，唯有公正的評論，最初沒有宗派黨同伐異的區分啊。 佛性泰作頌龍牙參翠微臨濟公案：『子卿不向單于下拜，始終遵循漢朝皇帝的禮儀。大雪過後才知道松柏的操守，事情艱難的時候才能顯現出大丈夫的氣概。』
【English Translation】 English version: In the early years of Xi (year to be determined). I was living in Nengren Temple in Shanyin, residing with the current Weitang Run Gong of Ruiyan. I heard him mention this matter, regretting not having met that person. Later, I saw the verse by Old Man Tudu: 'Holding a great torch, burning the vast emptiness, Bodhidharma would not understand, being blind and deaf. It's merely somersaulting on the crown of Yin Zhi's head.' Zi Dehui, once in the assembly of Zuzhao in Changlu. The monks were planting bamboo. Dehui suddenly composed a verse: 'Lofty integrity cannot be hidden by deep clouds, the recluse transplants it before a low window. The spiritual roots and auspicious leaves amaze the crowd, accompanied by the clear wind moving the azure sky.' This was a spontaneous work, born of chance. People were already vying to recite it. In his later years, residing in Rudou, he was already over eighty years old. Suddenly, he received an imperial decree to reside at Jingci Temple. People considered this a prophecy. When he bid farewell to the assembly and ascended the Dharma hall, he said: 'Living in the mountains for forty years, in old age, not a day goes by without longing for leisure. Today, I am mistakenly summoned by the monarch, respectfully bidding farewell to all Zen practitioners, leaving this familiar pass.' Clouds unintentionally emerge from the mountains, and weary birds know to return. When I return triumphantly in the future, host and guest will forget each other, with only pine trees and rocks as companions. Upon arriving at Nanping Mountain, he vigorously promoted the Caodong (Soto Zen) lineage. Later, he returned to the Twin Pagodas of Xuedou, planning for his final abode. Indeed, it fulfilled the words he spoke upon leaving. This is what is meant by 'what is in the heart becomes the will.' Jian Yi'an and Xian Zai'an both inherited the Zen teachings of Xinwen Ben. Jian once composed a verse on the case of King Jibin beheading Venerable Lion: 'Where did the Venerable attain the realm of emptiness? Under the sword of King Jibin, the spring breeze is severed. Peach blossoms fall freely after the rain, dyeing a stream of flowing water red.' The monastic community vied to spread it. Then Xian composed a verse on the words of Kanpo: 'A beauty like ice and snow has the most extraordinary appearance, often playing a jade flute for people. The melody contains boundless moving emotions, only allowing the Lord of Spring to pluck the first branch.' Upon seeing this verse, Zen Master Miaoxi greatly praised it, saying: 'Old Ben has such a son, the Dharma lineage of Huanglong will not decline.' Observing the predecessors promoting the younger generation, there is only fair judgment, initially without sectarian favoritism. Foxing Tai composed a verse on the case of Longya visiting Cuiwei and Linji: 'Zi Qing does not bow to the Chanyu (chief of the Xiongnu), always following the etiquette of the Han Emperor. Only after the heavy snow do we know the integrity of pine and cypress, only in difficult times do we see the spirit of a great man.'
謂親切明白。余頃在玉幾。嘗見佛照舉此。必再三稱賞曰。此乃頌古樣子也。后觀其語錄。又愛其頌婆子偷趙州筍話云。櫻桃初熟筍穿籬。林下相逢老古錐。忍俊不禁行正令。得便宜是落便宜。
○開善謙頌心不是佛。智不是道云。太平時節歲豐登。旅不赍糧戶不扄。官路無人夜無月。唱歌歸去恰三更。妙喜最喜之。金山奇道者。別峰印之嗣。亦嘗以遲日江山麗。春風華草香。泥融飛燕子。沙暖睉鴛鴦頌之。亦不易得。時以為超師之作也。
○圓通旻和尚。興化仙遊人也。見泐潭干。左丞范公致靈初自內翰出帥豫章。過侯溪。因語次。范嘆曰。行將老矣。墮在金紫行中。知此事稍遠。旻即呼內翰。內翰應諾。旻曰。也不遠。翰曰。好。好。更望指示。旻曰。此去洪都有四程。翰佇思。旻曰。見即便見。擬思即差。翰大喜。從此有所入。
○樞密吳公居厚。擁節歸鐘陵。見旻曰。頃赴省試。過圓通趙州關。因問前住訥老。透關底事如何。訥曰。且去做官。今不覺五十餘年。旻曰。曾明得透關底事么。吳曰。八次經過常存念。然未脫灑在。旻舉扇與之曰。請使扇。吳揮扇。旻曰。有甚不脫灑處。吳大喜曰。便請末後句。旻乃搖扇兩下。吳曰。親切。親切。旻曰。咭嘹舌頭三千里。
○陳諫議彭公
【現代漢語翻譯】 現代漢語譯本： 說的是親切明白。我近來在玉幾，曾經見佛照禪師舉出這個例子，必定再三稱賞說：『這才是頌古的樣子啊。』後來觀看他的語錄，又喜愛他頌婆子偷趙州筍話的詩句：『櫻桃初熟筍穿籬，林下相逢老古錐。忍俊不禁行正令，得便宜是落便宜。』
開善謙禪師頌心不是佛，智不是道：『太平時節歲豐登，旅不赍糧戶不扄。官路無人夜無月，唱歌歸去恰三更。』妙喜禪師最喜歡這首詩。金山奇道者，別峰印之的嗣法弟子，也曾經用『遲日江山麗，春風華草香。泥融飛燕子，沙暖睉鴛鴦』來頌揚它，也不容易得到。當時人們認為是超師的作品。
圓通旻和尚，興化仙遊人。見到泐潭干，左丞范公致仕，從內翰的職位出來，擔任豫章的統帥。經過侯溪時，因為談話，范公嘆息說：『將要老了，身處金紫的行列中，知道這件事稍微遠了。』旻和尚立刻呼喚『內翰』，內翰答應。旻和尚說：『也不遠。』內翰說：『好，好，更希望指示。』旻和尚說：『此去洪都有四程。』內翰佇立思考。旻和尚說：『見即便見，擬思即差。』內翰非常高興，從此有所領悟。
樞密吳公居厚，帶著符節回到鐘陵，見到旻和尚說：『近來去省里應試，經過圓通趙州關，因此問前任住持訥老，透關的底事如何？』訥老說：『且去做官。』現在不知不覺已經五十多年了。旻和尚說：『曾經明白透關的底事嗎？』吳公說：『八次經過常常存念，然而還沒有脫灑。』旻和尚舉起扇子給他，說：『請使扇。』吳公揮動扇子。旻和尚說：『有什麼不脫灑的地方？』吳公非常高興地說：『便請末後句。』旻和尚於是搖動扇子兩下。吳公說：『親切，親切。』旻和尚說：『咭嘹舌頭三千里。』
陳諫議彭公
【English Translation】 English version: It speaks of being intimate and clear. I, recently at Yuji, once saw Buddhist Monk Fozhao cite this, and he would repeatedly praise it, saying, 'This is truly the style of praising the ancients.' Later, reading his recorded sayings, he also loved his poem praising the story of the old woman stealing Zhao Zhou's bamboo shoots: 'Cherry blossoms are ripe, bamboo shoots pierce the fence, meeting an old master under the trees. Unable to help but enforce the correct order, gaining advantage is losing advantage.'
Chan Master Kaisan Qian praised 'The mind is not Buddha, wisdom is not the Way': 'In times of peace, the years are bountiful, travelers do not carry provisions, households do not bolt their doors. The official road is deserted, the night is moonless, singing, they return home at the third watch.' Chan Master Miaoxi liked this poem the most. Taoist Qi of Jinshan, a successor of Biefeng Yin, also once used 'The late day makes the rivers and mountains beautiful, the spring breeze scents the flowers and grasses. Mud melts, swallows fly, warm sand, mandarin ducks doze' to praise it, which is also not easy to come by. At the time, people thought it was the work of Master Chao.
Monk Yuantong Min, a person from Xianyou, Xinghua. He saw Letan Gan, the Left Counselor Duke Fan, retiring from the position of Inner Academician to become the commander of Yuzhang. Passing through Houxi, during a conversation, Duke Fan sighed, 'I am about to grow old, placed in the ranks of the high officials, knowing this matter is somewhat distant.' Monk Min immediately called out 'Inner Academician,' and the Inner Academician responded. Monk Min said, 'It is not far.' The Inner Academician said, 'Good, good, I hope for further instruction.' Monk Min said, 'It is four stages from here to Hongdu.' The Inner Academician stood thinking. Monk Min said, 'See it and you see it, thinking about it is a mistake.' The Inner Academician was very happy and from then on had some understanding.
Privy Councilor Duke Wu Juhou, returning to Zhongling with his insignia, saw Monk Min and said, 'Recently, I went to the province to take the examination, passing through Yuantong Zhao Zhou Pass, so I asked the former abbot, Na Lao, what the bottom line of passing through the pass was.' Na Lao said, 'Go and be an official.' Now, unknowingly, it has been more than fifty years. Monk Min said, 'Have you ever understood the bottom line of passing through the pass?' Duke Wu said, 'I have often kept it in mind after passing through it eight times, but I have not yet been free.' Monk Min raised a fan and gave it to him, saying, 'Please use the fan.' Duke Wu waved the fan. Monk Min said, 'What is not free about it?' Duke Wu was very happy and said, 'Please, the last sentence.' Monk Min then shook the fan twice. Duke Wu said, 'Intimate, intimate.' Monk Min said, 'Chattering tongue three thousand miles.'
Admonishing Official Chen Peng
汝霖手寫觀音經施旻。旻拈起曰。這個是觀音經。那個是諫議底。彭曰。此是某親書。旻曰。寫底是字。那個是經。彭笑曰。卻了不得也。旻曰。即現宰官身而為說法。彭曰。人人有分。旻曰。莫謗經好。彭曰。如何即是。旻舉經示之。彭撫掌大笑曰。嗄。旻曰。又道了不得。彭乃頂禮。
○安相國南遷。經過見旻。嘆曰。一生做官。今日被謫。覺見從前但一夢耳。旻曰。相公覺耶。安曰。此皆是本有。但未甚明瞭。旻即召相公。公舉首。旻曰。了也。安曰。奈被事使得。旻曰。離京幾程至此。安曰。四十二日。旻曰。甚處得來。安笑曰。得力。得力。旻曰。直下受用去。安曰。如何受用。旻曰。朝朝相似。日日一般。安乃合掌。旻曰。但空諸有。勿實所無。大率如此。真得大自在也。
○二靈庵主。蘇人也。初見真凈。后參泐潭干。有所證。回東浙。居雪竇之中峰。庵常有虎蹲伏座下。初與天童交和尚同行。二人稟誓斷不出世。后交爽其盟。出尸太白。和遂與其絕交。居中峰歲久。其山秀絕。凡居不久。即有他山之命。和乃鋤斷山骨。竟為待制陳公以詩誘出。住二靈庵。不一二年。禪衲麇至。遂成小小法社。名聞九天。屢詔不起。至今遺蹟尚存。多有偈語行於世。二靈乃居鄞江月波之中。淳熙中。別峰
【現代漢語翻譯】 現代漢語譯本：汝霖手書《觀音經》，施旻（僧人名號）。旻拈起經書問道：『這個是《觀音經》，那個是諫議（官職名）的（東西）？』彭（人名）說：『這是我親手寫的。』旻說：『寫的是字，哪個是經？』彭笑著說：『卻了不得也（表示驚訝或無奈）。』旻說：『即現宰官身而為說法（觀音菩薩會化現為官員來宣講佛法）。』彭說：『人人有分（人人都有佛性）。』旻說：『莫謗經好（不要誹謗經典）。』彭說：『如何即是（那什麼是真正的經）？』旻舉起經書給他看。彭拍手大笑說：『嗄（表示領悟）！』旻說：『又道了不得（又說不得了）。』彭於是頂禮膜拜。 安相國（官職名）南遷，路過拜見旻。嘆息道：『一生做官，今日被貶，感覺從前只是一場夢啊。』旻問：『相公（對官員的尊稱）覺悟了嗎？』安說：『這些都是本有的，只是還不太明白。』旻立即叫『相公』。安抬起頭。旻說：『了也（明白了）。』安說：『奈何被事情所束縛。』旻問：『從京城到這裡走了幾程？』安說：『四十二日。』旻問：『從哪裡得來的（指這種覺悟）？』安笑著說：『得力，得力（指得到佛法的力量）。』旻說：『直接受用去吧。』安問：『如何受用？』旻說：『朝朝相似，日日一般（平常心是道）。』安於是合掌。旻說：『但空諸有，勿實所無（不要執著于有，也不要執著于無），大體就是這樣，就能得到大自在了。』 二靈庵主（庵的負責人），是蘇州人。最初拜見真凈（僧人名號），後來參拜泐潭干（僧人名號），有所證悟。回到東浙（浙江東部），住在雪竇山的中峰。庵里常有老虎蹲伏在他的座位下。當初與天童交和尚（僧人名號）同行，兩人發誓斷絕出世（不做官）。後來交違背了盟約，出仕太白山。和尚就與他絕交。住在中峰多年，那裡的山非常秀麗，凡是住不久的，就會有去其他山的命運。和尚就鋤斷山骨，最終被待制陳公用詩歌引誘出來，住在二靈庵。不到一兩年，禪僧聚集而來，於是形成了一個小小的法社，名聲傳遍九天，多次被詔令也不出來做官。至今遺蹟尚存，有很多偈語流傳於世。二靈庵位於鄞江月波之中。淳熙（南宋孝宗年號，1174-1189）年間，別峰（山峰名）
【English Translation】 English version: Ru Lin calligraphed the Avalokiteśvara Sutra and offered it to Shi Min (a monk's title). Min picked it up and asked, 'This is the Avalokiteśvara Sutra, what is that of the Counselor (an official title)?' Peng (a person's name) said, 'This was written by me personally.' Min said, 'What is written are words, which is the Sutra?' Peng laughed and said, 'Que liao bu de ye (an expression of surprise or helplessness).' Min said, 'Immediately manifesting in the body of a high official to expound the Dharma (Avalokiteśvara Bodhisattva will manifest as an official to preach the Dharma).' Peng said, 'Everyone has a share (everyone has Buddha-nature).' Min said, 'It's good not to slander the Sutra (do not slander the scriptures).' Peng said, 'What exactly is it (then what is the real Sutra)?' Min held up the Sutra to show him. Peng clapped his hands and laughed, saying, 'A (an expression of understanding)!' Min said, 'You say again, 'Que liao bu de (again you say it's extraordinary).' Peng then prostrated himself in reverence. Prime Minister An (an official title) moved south, passing by and visiting Min. He sighed, 'Having been an official all my life, I am now being demoted. It feels like everything before was just a dream.' Min asked, 'Has the Prime Minister (a respectful term for officials) awakened?' An said, 'These are all inherent, but not yet very clear.' Min immediately called 'Prime Minister.' An raised his head. Min said, 'Liao ye (understood).' An said, 'But I am bound by affairs.' Min asked, 'How many stages did you travel from the capital to here?' An said, 'Forty-two days.' Min asked, 'Where did you get it from (referring to this kind of awakening)?' An laughed and said, 'De li, de li (referring to obtaining the power of the Dharma).' Min said, 'Directly receive and use it.' An asked, 'How to receive and use it?' Min said, 'Morning after morning the same, day after day the same (ordinary mind is the Way).' An then put his palms together. Min said, 'But empty all that exists, do not make real what does not exist (do not be attached to existence, nor be attached to non-existence), that's generally it, and you can attain great freedom.' The Abbot of Erling Hermitage (the person in charge of the hermitage) was from Suzhou. He first visited Zhenjing (a monk's title), and later visited Letan Gan (a monk's title), and had some realization. Returning to Eastern Zhejiang, he lived in the Zhongfeng of Xuedou Mountain. There was often a tiger crouching under his seat in the hermitage. Initially, he traveled with Monk Jiao of Tiantong (a monk's title), and the two swore to sever worldly ambitions (not to become officials). Later, Jiao broke his oath and served in Taibai Mountain. The monk then broke off relations with him. Living in Zhongfeng for many years, the mountain there was extremely beautiful, and whoever lived there for long would be destined to go to another mountain. The monk then cut off the mountain bones, and was eventually lured out by the poet Chen Gong, a court attendant, and lived in Erling Hermitage. In less than a year or two, Chan monks gathered, and thus formed a small Dharma community, and its name spread throughout the nine heavens, and he was repeatedly summoned but did not come out to be an official. To this day, the relics still exist, and many verses are circulating in the world. Erling Hermitage is located in the Moon Wave of Yin River. During the Chunxi period (Southern Song Dynasty Emperor Xiaozong's reign, 1174-1189), Biefeng (mountain peak name)
印自乳竇赴徑山。徑從其所。偈云。萬頃湖光㶑滟中。二靈山色翠重重。片帆我欲天邊去。回首和公有愧容。可想見其高風也。
○仁宗皇帝。因大覺禪師入內論心法。有御製賜之曰。初祖安禪在少林。不傳經教但傳心。後人若悟真如性。密印由來妙理深。
○孝宗皇帝。因詔徑山潛禪師入內。亦有頌賜之曰。信手拈來說。宗乘數百句。僧歸寺寂寥。一字無著處。
叢林盛事捲上 卍新續藏第 86 冊 No. 1611 叢林盛事
叢林盛事卷下
宋 沙門 道融 撰
○寶峰祥叉手為童子時。聞二老宿夜話。舉古德頌云。征輪軋軋過江南。暫把遺骸寄泐潭。秦嶺煙沙猶未息。月明空鎖定僧庵。祥不覺感悟泣下。老宿問其故。祥雲。某近夢中得此句。當是前身之所為者。宿云。審爾他日必居泐潭主人。祥后為僧。入眾有年。果出世泐潭。屢住名剎。續以靖康之亂避地天臺。與高庵悟相繼示寂于蓮華峰。此地乃韶國師入定之所。前後皆如前頌所言。教中雲。凡報土皆夙昔願力所現。舉有定分。豈偶然哉。世流庸妄。求院區區。茍合于聲利之域。雖老且死。而莫知安分者多矣。余昔在太白密庵會中。夜夢作一聯。書于壁間云。雪點欄干。寺在翠琉璃之下。云橫霄漢。人歸紅菡
【現代漢語翻譯】 現代漢語譯本： 印自乳竇前往徑山。徑山禪師聽從了他的安排。留下的偈語說：『萬頃湖光在微波中閃耀，二靈山色層層疊疊，我想要乘著一片帆船到天邊去，回頭看看和公，深感慚愧。』可以想見他高尚的品格。
宋仁宗皇帝（960-1279年），因為大覺禪師入宮論述心法，特地御製詩詞賜予他，詩中寫道：『初祖（菩提達摩）在少林寺安禪，不傳授經文教義，只傳授心法。後人如果領悟了真如自性，秘密的印證由此而來，妙理深奧。』
宋孝宗皇帝（960-1279年），因為詔令徑山潛禪師入宮，也作詩賜予他，詩中寫道：『信手拈來就說，宗門的要旨數百句。僧人回到寺廟，一片寂寥，一個字也沒有執著之處。』
叢林盛事 捲上 卍新續藏第 86 冊 No. 1611 叢林盛事
叢林盛事 卷下
宋 沙門 道融 撰
寶峰祥禪師年幼做童子時，聽到兩位老修行晚上談話。其中一位老修行引用古德的詩偈說：『車輪軋軋地駛過江南，暫時把遺骸寄放在泐潭。秦嶺的煙塵戰火還沒有停息，月光照亮空曠的僧庵。』祥禪師不知不覺地感動落淚。老修行問他原因，祥禪師說：『我近日在夢中得到了這句詩，應該是前世所為。』老修行說：『如果真是這樣，他日你必定會成為泐潭的主人。』祥禪師後來出家為僧，在僧眾中多年，果然住持泐潭。多次住持名剎。後來因為靖康之亂（1126-1127年）到天臺山避難，與高庵悟禪師相繼在蓮華峰圓寂。此地是韶國師入定的地方。前後都如之前的詩偈所說。教義中說：『凡是所報的國土，都是往昔願力所顯現，舉動都有定數。』難道是偶然的嗎？世俗之人庸俗妄為，爲了求得寺院而奔波，只求符合聲名利益的場所，即使年老死去，也不知道安守本分的人太多了。我過去在太白密庵禪師的法會中，晚上夢中作了一副對聯，寫在墻壁上：『雪點欄干，寺在翠琉璃之下。云橫霄，歸紅菡。』
【English Translation】 English version: Yin went from Rudra's Nipple to Jing Mountain. The Jing Mountain Chan master followed his arrangement. The verse left behind says: 'Ten thousand acres of lake light shimmer in the waves, the colors of the Two Spiritual Mountains are layered upon layered. I want to take a single sail to the edge of the sky, looking back at He Gong, I feel deeply ashamed.' One can imagine his noble character.
Emperor Renzong of the Song Dynasty (960-1279), because Chan Master Dajue entered the palace to discuss the Dharma of the Mind, specially composed poems and lyrics to bestow upon him, writing: 'The First Ancestor (Bodhidharma) practiced Chan in Shaolin Temple, not transmitting scriptures and teachings, but only transmitting the Mind Dharma. If later people understand the nature of True Suchness, the secret seal comes from this, the wonderful principle is profound.'
Emperor Xiaozong of the Song Dynasty (960-1279), because he summoned Chan Master Qian of Jing Mountain to the palace, also composed a poem to bestow upon him, writing: 'Picking it up casually to speak, hundreds of sentences about the essentials of the sect. The monk returns to the temple, all is quiet, there is no attachment to a single word.'
Prosperous Events in the Sangha Forest, Volume 1 Supplement to the Buddhist Canon Continued, Volume 86, No. 1611, Prosperous Events in the Sangha Forest
Prosperous Events in the Sangha Forest, Volume 2
Composed by Shramana Daorong of the Song Dynasty
When Chan Master Baofeng Xiang was a young boy, he heard two old practitioners talking at night. One of the old practitioners quoted an ancient worthy's verse, saying: 'The wheels rumble as they pass through Jiangnan, temporarily lodging the remains at Le Tan. The smoke and dust of the Qin Mountains have not yet ceased, the moonlight illuminates the empty monk's hermitage.' Chan Master Xiang was unknowingly moved to tears. The old practitioner asked him the reason, and Chan Master Xiang said: 'I recently obtained this verse in a dream, it should be what I did in a previous life.' The old practitioner said: 'If that is really the case, one day you will surely become the master of Le Tan.' Chan Master Xiang later left home to become a monk, and after many years in the Sangha, he indeed became the abbot of Le Tan. He served as abbot of famous temples many times. Later, because of the Jingkang Rebellion (1126-1127), he took refuge in Mount Tiantai, and Chan Master Gao'an Wu passed away one after another at Lotus Flower Peak. This place is where National Teacher Shao entered samadhi. Before and after, it was as the previous verse said. The teachings say: 'All the lands that are repaid are manifested by the power of past vows, and actions have a fixed number.' How could it be accidental? Worldly people are mediocre and reckless, running around to seek temples, only seeking places that conform to fame and profit, even if they are old and die, there are too many who do not know how to be content with their lot. I once, at the Dharma assembly of Chan Master Tai Bai Mi'an, dreamed of composing a couplet at night, and wrote it on the wall: 'Snow dots the railing, the temple is under the green glazed tiles. Clouds cross the sky, * returns to the red lotus.'
萏之中。已彌年。猶世中轉圓。抑不知報土果現於何方耶。咄。切忌說夢。
○普慈聞禪師。豫章人。姿貌不凡。初見雪堂行於衢之烏巨。次入湖湘。見妙喜于回雁峰前。備歷煙瘴。與狀元汪聖錫厚善。汪。上饒人。舉以住懷玉。乃南禪師受業所。汪后帥閩。即以象骨招之。乾道間。奉詔尸雙徑。累詔入內。大悅龍顏。特賜慧日禪師。暮年。再奉旨歸雪峰。鼓山升老次山作疏云。璇璣不動。斯須迴天上風雲。大用現前。縱橫掛域中日月。喜百世一時之遇。冀千齡再會之亨。德又日新。人惟求舊。某人道在南閩二浙。緣符雪嶠五峰。前兄后弟而自得嘉聲。昔去今歸而皆奉詔旨。中興佛法。九州四海悉見天心。獨受主知。名公鉅卿咸尊師譽。方逐丹墀鳳翥。俄驚合浦珠還。好看白馬來東。何待青衫拂地。一千餘龍象衲子。佇觀象軾言旋。三百年祖師道場。又見木毬再輥。請提密印。同副芹誠。聞福緣甚勝。近世罕及。但向上一著。叢林不全取信。抑身滅而名殞耳。
○鐵庵一大禪師。建昌人。與佛照曇道者俱同行。初見月庵果。次見應庵華。住歸宗時。嘗為侍者。華頗喜之。其孤耿不與世接。嘗題其頂相曰。掛拂豎拂。全機出沒。一喝耳聾。三日屈屈。且道是馬祖屈。百丈屈。宗一侍者但恁么拈出。乾道間。
【現代漢語翻譯】 現代漢語譯本： 在蓮花之中。已經過了很多年，仍然在世間輪迴。還是不知道報身的凈土究竟在何方顯現？咄！切記不要說夢話。
普慈聞禪師，豫章（今江西省南昌市）人。相貌不凡。最初在衢州（今浙江省衢州市）的烏巨山見到雪堂禪師。後來進入湖湘地區（湖南一帶），在回雁峰前拜見妙喜禪師。經歷了很多瘴癘之地。與狀元汪聖錫關係很好。汪聖錫，上饒（今江西省上饒市）人，推薦他住持懷玉山。懷玉山是南禪師接受剃度的場所。汪聖錫後來做了福建的地方長官，就用象牙轎子請他前去。乾道（1165-1173年）年間，奉皇帝的詔令住持雙徑寺。多次奉詔入宮，皇帝非常高興，特賜「慧日禪師」的稱號。晚年，再次奉旨回到雪峰寺。鼓山升老請老次山寫疏文說：『璇璣（北斗星）不動，片刻間就能扭轉天上的風雲。大用顯現，縱橫交錯地照耀著世間的日月。慶幸這百世難遇的機緣，希望這千年難逢的盛況再次出現。』他的德行日益更新，人們只求回到過去。某人（指普慈聞禪師）的道行在南閩（福建南部）和二浙（浙江東部和西部）一帶，因與雪嶠寺和五峰寺的因緣，以前是師兄，後來是師弟，從而獲得了很好的名聲。過去離開，現在回來，都是奉皇帝的詔旨。中興佛法，九州四海都看到了皇帝的心意。獨自受到皇帝的賞識，名公巨卿都尊敬他的名譽。剛剛在朝廷上像鳳凰一樣飛舞，忽然又像合浦的珍珠一樣迴歸。好看白馬向東而來，何必等到青衫拂地。一千多位龍象般的僧人，正等待著觀看象牙轎子的歸來。三百年祖師的道場，又將看到木毬再次滾動。請提出秘密的印證，共同輔助這盛大的事業。聽說他的福緣非常深厚，近世罕見。但是對於向上的一著，叢林中並不完全相信。難道身滅了名聲也就消失了嗎？
鐵庵一大禪師，建昌（今江西省永修縣）人，與佛照曇道者一起修行。最初拜見月庵果禪師，後來拜見應庵華禪師。住持歸宗寺時，曾經做過侍者。應庵華禪師非常喜歡他。他孤傲耿直，不與世俗交往。曾經在他的頂相上題寫道：『掛拂豎拂，全機出沒。一喝耳聾，三日屈屈。』且說這是馬祖（709-788年）屈服，還是百丈（749-814年）屈服？宗一侍者就這麼拈出來。乾道（1165-1173年）年間。
【English Translation】 English version: Within the lotus. Many years have passed. Still revolving in the world. Or perhaps not knowing where the pure land of the reward body will manifest? Tut! Be sure not to speak dreams.
Chan Master Puci Wen, a native of Yuzhang (present-day Nanchang, Jiangxi Province), had an extraordinary appearance. He first met Chan Master Xuetang at Wuju Mountain in Quzhou (present-day Quzhou, Zhejiang Province). Later, he entered the Hunan region and visited Chan Master Miaoxi in front of the Huiyan Peak. He experienced many malarial lands. He had a close relationship with the Number One Scholar Wang Shengxi. Wang Shengxi, a native of Shangrao (present-day Shangrao, Jiangxi Province), recommended him to reside at Mount Huaiyu. Mount Huaiyu was where Chan Master Nan received his tonsure. Wang Shengxi later became the regional commander of Fujian and invited him with an ivory sedan. During the Qiandao period (1165-1173), he was ordered by the emperor to reside at Shuangjing Temple. He was summoned to the palace many times, and the emperor was very pleased, specially bestowing the title 'Chan Master Huiri'. In his later years, he was again ordered to return to Xuefeng Temple. Elder Sheng of Gushan asked Elder Cishan to write a memorial, saying: 'The celestial pivot (Big Dipper) does not move, and in an instant, it can reverse the winds and clouds in the sky. The great function manifests, illuminating the sun and moon in the world in all directions.' Rejoicing in this rare opportunity of a hundred generations, hoping that this prosperous occasion of a thousand years will appear again. His virtue is renewed daily, and people only seek to return to the past. Someone (referring to Chan Master Puci Wen)'s practice is in the southern Fujian and the two Zhejiangs, and due to the affinity with Xueqiao Temple and Five Peaks Temple, he was formerly a senior brother and later a junior brother, thus gaining a good reputation. In the past, he left, and now he returns, both by the emperor's decree. Reviving Buddhism, the nine provinces and four seas all see the emperor's heart. He alone receives the emperor's appreciation, and famous officials and great ministers all respect his reputation. Just now he was dancing like a phoenix in the court, and suddenly he is like a pearl returned from Hepu. It is good to see the white horse coming east, why wait for the green robe to sweep the ground. More than a thousand dragon-like monks are waiting to see the return of the ivory sedan. The ancestral hall of three hundred years will see the wooden ball rolling again. Please present the secret seal, and jointly assist this great undertaking. It is said that his blessings are very deep, rarely seen in recent times. But for the upward move, the monastic community does not fully believe it. Could it be that when the body dies, the reputation also disappears?
Chan Master Tie'an Yida, a native of Jianchang (present-day Yongxiu County, Jiangxi Province), practiced with Taoist Fozhao Tan. He first visited Chan Master Yue'an Guo, and later visited Chan Master Ying'an Hua. When he resided at Guizong Temple, he once served as an attendant. Chan Master Ying'an Hua liked him very much. He was solitary and upright, not associating with the world. He once wrote on his portrait: 'Hanging the whisk, raising the whisk, the whole machine appears and disappears. One shout deafens the ears, three days of depression.' And say, is this Mazu (709-788) subdued, or Baizhang (749-814) subdued? Attendant Zongyi just picks it out like this. During the Qiandao period (1165-1173).
出世住臺之慶善。遷衢之祥符。竟嗣月庵。蓋不忘所得也。有贊其像曰。揭翻四大五蘊。徹證向上一竅。傾心吐膽為人。暗裡返遭怪笑。眼裡瞳人吹鐵叫。持蠡酌海謾勞神。熨斗煎茶不同銚。其後。自嘉禾遷疏山．仰山。兩住雪峰而終。
○雪堂行有法語示行者元友曰。云居高庵老人在龍門作首座時。凡臨眾。必曰。須知有識者在。他日侍誨次。嘗請聞其說。語曰。廣眾之中。鄙者常多。而識者常寡。鄙者易習。識者難親。自奮志于其間。如一人與萬人戰。庸鄙之習力盡。真挺特沒量漢也。余從是終身誦其言。氣勝志。則為小人。志勝氣。則為端人正士。惟志與氣齊。為得道賢聖。有人于剛狠不受諫曉者。氣使之然也。耆婆將死。百草皆泣曰。耆婆在世。我等有用。耆婆死後。世間無有識我者。此喻世間諸法。未出家時。將冠之年。見獨居士嘗謂余曰。中無主則不正。外無主則不行。余從是終身踐其言。在家立身。出家學道。以至終年撫眾。倚此如衡石之定輕重。規矩之成方圓。舍此則事事失準。元友其勉之。
○穎濵先生蘇子由。嘗謫筠陽。與真凈道契。嘗有頌寄香城順和尚曰。融卻無窮事。都成一片心。此心仍不有。從古至如今。又曰。如見覆如亡。相逢笑幾場。此間無首尾。尺寸不須量。欲識東坡
【現代漢語翻譯】 現代漢語譯本： 慶善禪師住在臺州出世，後來遷到衢州的祥符寺。最終繼承了月庵禪師的衣缽，這是因為他不忘自己所學所得。有人讚頌他的畫像說：『揭開四大（地、水、火、風）五蘊（色、受、想、行、識），徹底證悟向上的一竅。傾心吐膽地為人，卻在暗中反遭怪異的嘲笑。眼裡的瞳人吹著鐵笛叫喊，用瓢舀海水是白費力氣。用熨斗煎茶和用茶壺煎茶是不一樣的。』之後，他從嘉禾遷到疏山，又到仰山，最後在雪峰寺圓寂。
雪堂行禪師有法語開示修行者元友說：『云居山高庵老和尚在龍門寺做首座時，凡是面對大眾，必定說：「須知有識者在。」有一次侍奉教誨時，我曾請教他這話的含義。他說：「大眾之中，庸俗的人常常很多，而有見識的人常常很少。庸俗的習氣容易沾染，有見識的人難以親近。要在這兩者之間奮發努力，就像一個人與萬人作戰一樣，用盡全力去除庸俗的習氣，才能成為真正挺拔、不可估量的人。」我從此終身牢記他的話。』氣勝過志，就會成為小人；志勝過氣，就會成為端正的人。只有志與氣相當，才能成為得道的賢聖。有人剛愎自用，不接受勸諫，這是氣在作祟。耆婆（古印度著名醫生）將要去世時，百草都哭泣說：『耆婆在世時，我們還有用處。耆婆死後，世間就沒有人認識我們了。』這比喻世間諸法。我未出家時，在將要行冠禮的年紀，見到一位獨居士，他曾對我說：『中間沒有主見就不正，外面沒有主導就不行。』我從此終身踐行他的話。在家立身，出家學道，以至於終身帶領大眾，都依靠這些話，就像用秤來確定輕重，用圓規和矩尺來畫出方圓一樣。捨棄這些，就會事事失去準則。元友你要勉勵自己啊。
穎濱先生蘇子由（蘇軾之弟，名轍），曾被貶謫到筠陽，與真凈禪師非常投契。曾有一首頌寄給香城順和尚說：『融化了無窮無盡的事，都變成一片心。這顆心仍然不是實有，從古至今都是如此。』又說：『好像看見了又好像失去了，相逢時笑了好幾場。這裡沒有首尾，尺寸也不需要衡量。』想要認識東坡（蘇軾）
【English Translation】 English version: Chan Master Qingshan of Qingshan Monastery resided in Taizhou after emerging into the world, and later moved to Xiangfu Monastery in Quzhou. Eventually, he succeeded Chan Master Yuean, because he did not forget what he had learned. Someone praised his portrait, saying: 'Uncover the Four Great Elements (earth, water, fire, wind) and the Five Aggregates (form, sensation, perception, volition, consciousness), thoroughly realize the one aperture upwards. Pouring out one's heart and soul for others, yet secretly encountering strange ridicule. The pupils in the eyes blow iron flutes and shout, using a ladle to scoop seawater is a waste of effort. Boiling tea with an iron is different from boiling tea with a teapot.' Afterwards, he moved from Jiahe to Shushan, then to Yangshan, and finally passed away at Xuefeng Monastery.
Chan Master Xuetang Xing had a Dharma talk to practitioner Yuanyou, saying: 'When the old monk Gaoan of Yunju Mountain was the head seat at Longmen Monastery, whenever he faced the assembly, he would always say: "You must know that there are discerning people here." Once, while attending to his teachings, I asked him the meaning of these words. He said: "Among the masses, vulgar people are often many, while discerning people are often few. Vulgar habits are easy to acquire, while discerning people are difficult to approach. One must strive diligently between these two, like one person fighting against ten thousand people, exhausting all efforts to remove vulgar habits, in order to become a truly upright and immeasurable person." I have kept his words in mind for the rest of my life.' If Qi (vital energy) overcomes Zhi (will), one will become a petty person; if Zhi overcomes Qi, one will become an upright person. Only when Zhi and Qi are equal can one become an enlightened sage. Some people are stubborn and do not accept advice, this is because Qi is dominating. When Jivaka (a famous doctor in ancient India) was about to die, all the herbs wept, saying: 'When Jivaka was alive, we were useful. After Jivaka dies, no one in the world will recognize us.' This is a metaphor for all the Dharmas in the world. Before I became a monk, at the age of coming-of-age, I saw a recluse who once said to me: 'Without a master in the middle, one is not upright; without a leader outside, one cannot act.' I have practiced these words for the rest of my life. Establishing myself at home, studying the Way after becoming a monk, and even leading the assembly throughout my life, I rely on these words, just like using a scale to determine weight, and using a compass and square to draw circles and squares. Abandoning these, everything will lose its standard. Yuanyou, you must encourage yourself.
Mr. Yingbin Su Ziyou (Su Zhe, younger brother of Su Shi), was once exiled to Junyang, and was very close to Chan Master Zhenjing. He once sent a verse to Abbot Shun of Xiangcheng Monastery, saying: 'Melting away endless matters, all become one mind. This mind is still not real, it has been like this from ancient times to the present.' He also said: 'It seems like seeing and it seems like losing, laughing several times when meeting. There is no beginning or end here, and the size does not need to be measured.' Wanting to know Dongpo (Su Shi)
老。堂堂一丈夫。近來知此事。也不讀文書。東坡亦在貶所。聞公深向此道。榜其所居曰東軒。以詩戲之。有盛取東軒長老來之句。子由答之曰。縱使盛來無用處。雪堂自有老師兄。又嘗和淵明一詩云。佛法行中原。儒者恥論茲。功施冥冥中。而何負當時。此方舊染雜。渾渾無名緇。治生守家室。坐使斯人疑。未知酒肉非。寧與生死辭。熾然吾閩中。佛事不可思。生子多穎悟。得報不汝欺。時有正法眼。一出照曜之。誰謂邑中豪。請誦我此詩。
○晁光祿迥。精窮內外教典。晚年自著法藏碎金。流行儒釋中。其語甚敦教化。儒曰。士之有志。不可無學。故佛書云。無學者。其理無別。若會其語。因循自棄。猶可惜也。余觀三教之書。粗見必學之意。儒周易曰。君子進德修業。道教老聃曰。上士聞道。勤而行之。釋寶積經曰。猶如大龍所作已辦。舍于重擔。殆得己利。余因會同參究。雖知其文句不類。而必德從於學無疑矣。加以耆年之志深。流施至窮。最後一說。雖萬劫之不可易也。
○大圓智禪師。四明人。嗣道林一。一見祐山𡨢。𡨢見黃龍南。故其親得黃龍宗旨。有三關頌並拈古盛行叢林。初。妙喜聞其坦率。不事事。不甚樂之。及觀其拈古。乃撫幾稱賞善曰。真黃龍正傳也。掇筆大書四句於後曰。七
【現代漢語翻譯】 現代漢語譯本： 老。堂堂一個大丈夫，近來了解了這件事，也不讀文書。蘇軾（東坡）也在被貶謫的地方，聽說您深入研究佛法，在所居住的地方題名為『東軒』，用詩來戲謔您，有『盛情邀請東軒長老前來』的句子。蘇轍（子由）回覆說：『即使盛情邀請來也沒有用處，雪堂自有老師兄。』又曾經和陶淵明的一首詩，說：『佛法在中原盛行，儒者卻恥于談論它。功德在冥冥之中施展，又有什麼辜負當時的呢？這個地方舊有的習俗混雜，渾渾噩噩沒有名分的僧人。只顧治理生計守護家室，反而讓這些人懷疑。不知道酒肉並非罪過，寧願與生死訣別。熾盛的佛事在我的閩中，不可思議。生下的兒子大多聰穎，得到的報應不會欺騙你。時常有具有正法眼的人，一旦出現就照亮一切。誰說城中的豪傑，請誦讀我的這首詩。』
○晁光祿迥，精通研究儒釋道三教的經典。晚年自己撰寫《法藏碎金》，在儒釋中流傳。他的話語非常注重教化。儒家說：『士人有志向，不可不學習。』所以佛書說：『不學習的人，他的道理就沒有分別。』如果領會他的話，因循茍且自暴自棄，還是可惜的。我觀看儒釋道三教的書籍，大致看到必須學習的意義。儒家《周易》說：『君子增進德行，修養事業。』道教老聃說：『上士聽到道理，勤奮地去實行它。』釋家《寶積經》說：『猶如大龍所作已辦，舍于重擔，殆得己利。』我因此會同參究，雖然知道他們的文句不相同，但是必定德行來自於學習是無疑的。加上老年人的志向深遠，流傳施捨到窮盡。最後一句話，即使經歷萬劫也不可改變。
○大圓智禪師，四明人。師承道林一，道林一師承祐山𡨢，祐山𡨢師承黃龍慧南（黃龍南），所以他親身得到了黃龍慧南的宗旨。有三關頌和拈古盛行於叢林。當初，妙喜禪師聽聞他坦率，不拘小節，不是很喜歡他。等到觀看他的拈古，於是拍著桌子稱讚說：『真是黃龍慧南的正傳啊！』拿起筆來在後面大書四句說：
【English Translation】 English version: Old. A dignified man, recently understanding this matter, no longer reads documents. Su Shi (Dongpo) is also in his place of exile, hearing that you deeply study Buddhism, naming his residence 'Dongxuan,' using poetry to jest, with the line 'Earnestly inviting the elder of Dongxuan to come.' Su Zhe (Ziyou) replied: 'Even if earnestly invited, it would be useless, Xuetang already has a senior brother.' He also once wrote a poem harmonizing with Tao Yuanming, saying: 'Buddhism flourishes in the Central Plains, yet Confucian scholars are ashamed to discuss it. Merit is exerted in the unseen, so what is there to fail the times? The old customs of this place are mixed, muddled and nameless monks. Only caring for managing livelihood and guarding family, instead causing these people to doubt. Not knowing that wine and meat are not sins, willing to part with life and death. The flourishing Buddhist affairs in my Min are inconceivable. The sons born are mostly intelligent, the rewards received will not deceive you. There are often those with the eye of the true Dharma, once they appear, they illuminate everything. Who says the heroes in the city, please recite this poem of mine.'
○ Chao Guanglu Jiong, thoroughly studied the classics of Confucianism, Buddhism, and Taoism. In his later years, he himself wrote 'Fragments of Treasures from the Dharma Store (法藏碎金),' circulating among Confucianism and Buddhism. His words greatly emphasized edification. Confucianism says: 'A scholar with ambition must not be without learning.' Therefore, Buddhist books say: 'Those without learning, their principles have no distinction.' If one understands his words, indulging in complacency and abandoning oneself is still regrettable. I have observed the books of Confucianism, Buddhism, and Taoism, and generally see the meaning of the necessity of learning. The Confucian 'Book of Changes (周易)' says: 'The gentleman advances in virtue and cultivates his career.' The Taoist Lao Dan said: 'Superior scholars hear the Dao and diligently practice it.' The Buddhist 'Ratnakuta Sutra (寶積經)' says: 'Like a great dragon, its work is done, it casts off its heavy burden, and almost obtains its own benefit.' I therefore jointly investigate, although I know that their sentences are not the same, it is certain that virtue comes from learning. In addition, the ambition of the elderly is profound, spreading and giving to the utmost. The last saying, even after ten thousand kalpas, cannot be changed.
○ Great Wisdom Zen Master, a native of Siming. He succeeded Daolin Yi, Daolin Yi succeeded Youshan 𡨢, Youshan 𡨢 succeeded Huanglong Huinan (黃龍南), so he personally obtained the principles of Huanglong Huinan. The Three Barriers Song and Nian Gu (拈古) are prevalent in the Sangha. Initially, Zen Master Miaoxi heard that he was frank and informal, and did not like him very much. When he saw his Nian Gu, he patted the table and praised: 'Truly the orthodox transmission of Huanglong Huinan!' He picked up a pen and wrote four lines at the end, saying:
佛命脈。諸祖眼睛。但看此錄。一切現成。由是學者方知二師用處初無二致。然智嘗謂人曰。杲妙喜作用。不減巖頭．死心。可謂百世之師也。但未與老僧商確那事。若見老僧一回。定教他光前絕後。然二師竟不相見。智終於石霜。預旬日受弟子生祭。就法座上端然化去。方知妙喜不輕肯人也。
○妙道道人。延平黃氏女也。遍見尊宿。后謁妙喜于徑山。因妙喜室中問僧。不是心。不是佛。不是物。是什麼。僧罔措。道立門外聞之。豁然明契。乃告喜。喜曰。桑樹著箭。楮樹出汁。因印其所解。后開堂于洪福。示眾曰。禪非意想。立意乖宗。道絕功勛。建功失分。聲外句不向意中求。持照用機關。握佛祖鉗錘。有佛處互為賓主。無佛處風颯颯地。心寧意泰。響順聲和。似恁么人。且道向什麼處安著。良久。曰。披蓑側立千峰外。引水澆蔬五老前。又曰。貶上眉毛蹉過。大似開眼尿床。現成公案放行。正是黠兒落節。恁么不恁么總不得。曳尾靈龜。不是心。不是佛。不是物。虛空釘橛。離得許多閑門破戶。猶是死水裡藏龍。傾湫倒岳一句作么生道。巨靈抬手無多子。分破華山千萬重。后水庵見僧舉似。以手加額曰。個事可謂非男女等相。多少丈夫漢十年五年在眾中討頭不著。他雖是個女人。宛有丈夫之作。勝卻多
【現代漢語翻譯】 現代漢語譯本 佛法的命脈，歷代祖師的眼睛。只要看這部語錄，一切都已具備。因此，學人才知道二位大師（巖頭、死心）的教誨其實沒有兩樣。然而智禪師曾對人說：『杲禪師（大慧妙喜）的作用，不亞於巖頭、死心。』可以稱得上是百世之師了。只是沒有和老僧（指智禪師自己）商量過『那件事』。如果見到老僧一次，必定讓他光前絕後。然而二位大師最終沒有相見。智禪師最終在石霜圓寂，提前十天接受弟子們的生祭，就在法座上安詳地坐化而去。這才知道妙喜禪師不輕易認可他人。
妙道道人，是延平黃氏的女子。廣泛參訪各位尊宿。後來在徑山拜見妙喜禪師（大慧妙喜）。妙喜禪師在禪房中問僧人：『不是心，不是佛，不是物，是什麼？』僧人不知所措。妙道道人在門外聽到，豁然開悟。於是告訴妙喜禪師。妙喜禪師說：『桑樹被箭射中，楮樹流出汁液。』於是印證了她的領悟。後來在洪福寺開堂說法，對大眾說：『禪不是意想，立意就違背了宗旨。道超越了功勛，建立功勛就失去了本分。聲外之句不在意中尋求，掌握照用機關，握緊佛祖的鉗錘。有佛的地方互為賓主，沒有佛的地方風聲颯颯。心寧靜意泰然，聲響順和。像這樣的人，且說應該安置在哪裡？』良久，說：『披著蓑衣側身站在千峰之外，引水澆灌蔬菜在五老峰前。』又說：『貶低眉毛就錯了，很像睜著眼睛尿床。現成的公案放過去，正是聰明人失算。這樣不這樣都不行。』拖著尾巴的神龜，不是心，不是佛，不是物，虛空釘木樁。離開了許多閑門破戶，仍然是死水裡藏著龍。傾倒深淵高山的句子怎麼說？巨靈神抬手沒用多少力氣，就把華山劈成千萬重。』後來水庵禪師見到僧人轉述此事，用手扶額說：『這件事真可謂超越了男女等相。多少大丈夫十年五年在僧眾中尋找頭緒都找不到。她雖然是個女人，卻有大丈夫的氣概，勝過很多。』
【English Translation】 English version The lifeblood of Buddha's teachings, the eyes of all patriarchs. Just look at this record, and everything is readily available. Therefore, students then know that the teachings of the two masters (Yantou and Sixin) are actually no different. However, Zen Master Zhi once said to people: 'The function of Zen Master Gao (Dahui Miaoxi) is no less than that of Yantou and Sixin.' He can be called a teacher for hundreds of generations. It's just that he hasn't discussed 'that matter' with this old monk (referring to Zen Master Zhi himself). If he met this old monk once, he would definitely make him shine before and after. However, the two masters never met in the end. Zen Master Zhi finally passed away in Shishuang, receiving a living sacrifice from his disciples ten days in advance, and passed away peacefully on the Dharma seat. Only then did I know that Zen Master Miaoxi does not easily approve of others.
Daoist Miaodao was a woman from the Huang family of Yanping. She widely visited various venerable monks. Later, she visited Zen Master Miaoxi (Dahui Miaoxi) at Jingshan. Zen Master Miaoxi asked a monk in the meditation room: 'It is not mind, it is not Buddha, it is not a thing, what is it?' The monk was at a loss. Daoist Miaodao heard it outside the door and suddenly became enlightened. So she told Zen Master Miaoxi. Zen Master Miaoxi said: 'The mulberry tree is shot by an arrow, and the paper mulberry tree exudes juice.' Thus, he confirmed her understanding. Later, she opened a Dharma hall at Hongfu Temple and said to the public: 'Zen is not an idea, establishing an idea violates the purpose. The Way transcends merit, and establishing merit loses its share. The sentence outside the sound is not sought in the mind, grasp the mechanism of illumination and use, and hold the pliers of the Buddhas and patriarchs. Where there is Buddha, be guests and hosts to each other, where there is no Buddha, the wind rustles. The mind is peaceful and the intention is calm, and the sound is harmonious. Like this kind of person, where should they be placed?' After a long time, he said: 'Wearing a raincoat and standing sideways outside the thousand peaks, drawing water to irrigate vegetables in front of the Five Old Peaks.' He also said: 'To belittle the eyebrows is wrong, it is very much like wetting the bed with your eyes open. Letting go of the ready-made public case is exactly the clever child's miscalculation. It's not okay to be like this or not like this.' The divine turtle dragging its tail, it is not mind, it is not Buddha, it is not a thing, a nail in the void. Leaving so many idle doors and broken houses is still a dragon hidden in dead water. How to say the sentence of pouring the abyss and overturning the mountain? The giant spirit raised his hand without much effort, and split Mount Hua into thousands of layers.' Later, Zen Master Shui'an saw a monk relaying this matter, and put his hand on his forehead and said: 'This matter can be said to transcend the appearance of men and women. How many great men have been searching for clues in the Sangha for ten or five years without finding them. Although she is a woman, she has the spirit of a great man, surpassing many.'
少杜撰長老也。
○機簡堂。初住饒之管山。十七年火種刀耕。備嘗艱苦。其所住者。皆四方本有。故能同受寂寥。不以世間榮耀為事。而布素一節。故世謂之機道者。后居九江圓通。大行此庵之道。示眾有云。圓通不開生藥鋪。單單隻賣死貓頭。不知那個無思算。吃著通身冷汗流。自是遷太平之隱靜。眾雖多。堂廚淡薄。兄弟罔敢言之者。凡請執事。必遵老黃龍之法。粥罷掛缽向堂。令侍者白槌曰。請某人執其職。兄弟靡不從之者。倘有違者。即叱之曰。簡堂這裡不做。爾向甚處做。噫。前輩道重。用人如此容易。豈若今時。七跪八拜。下情無任。猶被渠𨁝跳上三十三天去。苦哉佛陀耶。
○證西林。號老衲。長沙人。月庵之嗣。月庵居道林。證為寮元。已為兄弟掛牌入室。其為人至誠鄭重。雖處暗室。如臨大賓。兄弟見之。其容必莊。后居西林道行。有頌話隨公案曰。石火光中立問端。不能透脫幾多難。頂門若具金剛眼。肯被傍人把釣竿。蓋其親得月庵說話。又且甚脫窠臼耳。始。保安封亦見月庵。見地尤別。亦嘗頌曰。歲暮抱琴何處去。洛陽三十六峰西。生平未識先生面。不得一聽烏夜啼。可謂善學柳下惠。終不師其跡。頂門具爍迦羅眼者。分明辨取。
○詢罵天。見地明白。嘗侍佛鑒。鑒
【現代漢語翻譯】 現代漢語譯本： 少杜撰長老。
○機簡堂。最初住在饒州（今江西省上饒市）的管山。十七年間，開墾荒地，種植作物，歷盡艱辛。他所居住的地方，都是四方原本就有的，所以能夠一同承受寂寞，不把世間的榮耀當作一回事。而且生活簡樸，因此世人稱他為機道者。後來住在九江（今江西省九江市）的圓通寺，大力推行此庵（道元禪師）的禪道。他開示大眾說：『圓通寺不開設藥鋪，單單隻賣死貓頭。不知哪個沒有思量，吃了會全身冷汗直流。』之後遷居到太平州（今安徽省太平縣）的隱靜寺。即使僧眾很多，齋堂廚房也很簡樸，但僧眾沒有敢說什麼的。凡是請人擔任職務，必定遵照老黃龍（黃龍慧南禪師）的規矩。齋粥完畢后，把缽掛在禪堂上，讓侍者敲槌宣告說：『請某人擔任這個職務。』僧眾沒有不服從的。如果有人違抗，就呵斥他說：『簡堂這裡不做，你到哪裡去做？』唉！前輩高僧重視道義，用人如此簡單。哪裡像現在，七跪八拜，下情懇切，還是會被那些人跳上三十三天去。真是苦了佛陀啊。
○證西林，號老衲，長沙（今湖南省長沙市）人，是月庵（月庵果淳禪師）的嗣法弟子。月庵禪師住在道林寺時，證西林擔任寮元（寺院中的一種職務）。月庵禪師已經為他掛牌入室（表示認可其為入室弟子）。他為人極其真誠鄭重，即使身處暗室，也像面對貴賓一樣。僧眾見到他，容貌必定莊重。後來住在西林寺，弘揚禪道，有頌話隨公案說：『石火光中立問端，不能透脫幾多難。頂門若具金剛眼，肯被傍人把釣竿。』大概是他親身領會了月庵禪師的說話，而且非常脫離窠臼。當初，保安封（保安封禪師）也曾見過月庵禪師，見地尤其不同。也曾經作頌說：『歲暮抱琴何處去，洛陽三十六峰西。生平未識先生面，不得一聽烏夜啼。』可以說是善於學習柳下惠，始終不模仿他的形跡。頭頂上具有爍迦羅眼的人，分明辨別。
○詢罵天，見地明白，曾經侍奉佛鑒（佛鑒慧勤禪師）。
【English Translation】 English version: Elder Shao Du Zhuan.
○ Ji Jiantang. Initially resided at Guanshan in Raozhou (present-day Shangrao City, Jiangxi Province). For seventeen years, he cultivated barren land and planted crops, enduring all kinds of hardships. The places where he lived were all originally present in the four directions, so he was able to bear solitude together with others, not regarding worldly glory as important. Moreover, his life was simple and unadorned, hence the world called him Ji Daozhe. Later, he resided at Yuantong Temple in Jiujiang (present-day Jiujiang City, Jiangxi Province), vigorously promoting the Chan path of This Hermitage (Zen Master Dogen). He instructed the assembly, saying: 'Yuantong Temple does not open a medicine shop, it only sells dead cat heads. I wonder who is without calculation, eating it will cause a cold sweat to flow all over the body.' Afterwards, he moved to Yin Jing Temple in Taiping Prefecture (present-day Taiping County, Anhui Province). Even though the monastic community was large, the dining hall and kitchen were simple, but the monks dared not say anything about it. Whenever someone was asked to take on a duty, he would certainly follow the rules of Old Huanglong (Zen Master Huanglong Huinan). After the congee meal was finished, he would hang the bowl in the Zen hall and have the attendant strike the gavel, announcing: 'Please so-and-so take on this duty.' The monks would all comply. If anyone disobeyed, he would scold them, saying: 'Jiantang doesn't do it here, where are you going to do it?' Alas! The senior monks valued the Way, using people so easily. How is it like the present, where one kneels and bows seven or eight times, expressing sincere feelings, yet they are still jumped upon and sent up to the thirty-third heaven. Truly, Buddha is suffering.
○ Zheng Xilin, styled Laona, was a native of Changsha (present-day Changsha City, Hunan Province), and a Dharma heir of Yuean (Zen Master Yuean Guochun). When Zen Master Yuean resided at Daolin Temple, Zheng Xilin served as the dormitory head (a position in the monastery). Zen Master Yuean had already hung up a sign for him to enter the room (indicating recognition as an inner disciple). He was extremely sincere and solemn, even when in a dark room, he was like facing a distinguished guest. When the monks saw him, their expressions would certainly be solemn. Later, he resided at Xilin Temple, propagating the Chan path, and had a verse following a public case, saying: 'In the spark of a flint, a question is posed, how many difficulties cannot be penetrated. If the crown of the head possesses a vajra eye, how could one be caught by another's fishing rod.' It is likely that he personally understood Zen Master Yuean's words, and moreover, greatly broke free from convention. Initially, Baoan Feng (Zen Master Baoan Feng) also met Zen Master Yuean, and his understanding was especially different. He also once composed a verse, saying: 'At the end of the year, where are you going with your zither, west of the thirty-six peaks of Luoyang (present-day Luoyang City, Henan Province). In my life, I have not met the face of the teacher, and have not been able to hear the crow's night cry.' It can be said that he was good at learning from Liu Xiahui, never imitating his traces. Those who possess the Shakkara eye on the crown of their heads, clearly discern.
○ Xun Matian, his understanding was clear, and he once served Buddha Jian (Zen Master Fojian Huigin).
以其形容丑黑而談天者。又曰其福寡。一日。偶謂詢云。可惜一顆明珠。被你者乞兒拾得。詢云。和尚且牢收取。又一日。謂曰。一切眾生何嘗悟來。詢曰。一切眾生何嘗迷來。忽有一行者面前過。鑒曰。如何是祖師西來意。行者罔措。鑒曰。何嘗悟來。詢亟呼行者曰。放參也未。者曰。放參了也。詢曰。何嘗迷來。鑒叱曰。業種。出去。詢曰。和尚且低聲。恐外人聞得我父子二人在此說送說悟。鑒大笑。
○劍門分庵主。閩人。早歲于道自有發明。竟剃髮走鄉里。時人謂之狂僧。分不恤。初見懶庵需。后謁妙喜。雙徑聞其風顛。決不令參堂。分乃乘憤下山。將求歸計。因抵錢塘江上買舟。佇立於浙江亭畔。泣下曰。我波波吒吒出嶺來見妙喜。又不得預眾。是夙無般若緣也。忽聞喝遵者云。侍郎來。分豁然大悟。乃有頌云。幾年個事掛胸懷。問盡諸方眼不開。今日肝腸忽然破。一聲江上侍郎來。徑歸洋嶼。依懶庵。懶庵印其所得。未幾。忽辭去。懶庵以偈送之曰。江頭風急浪華飛。南北相逢不展眉。獨有分禪英俊手。等閑奪得錦幖歸。后徉狂七閩。或入酒肆。或在魚行。人莫能測。唯同參木庵永每見必以師事之。嘗示眾云。這一片田地。汝等諸人且道天地未分已前在什麼處。直下徹去。已是鈍置分上座了也。更
{ "translations": [ "現代漢語譯本：", "有人因為他（詢）長得醜陋黝黑卻喜歡談論佛法而說他沒有福氣。有一天，鑒禪師偶然對詢說：『可惜一顆明珠，被你這個乞丐撿到了。』詢回答說：『和尚還是牢牢收好它吧。』又有一天，鑒禪師說：『一切眾生何時開悟？』詢回答說：『一切眾生何時迷惑？』", "忽然有一個行者從面前經過，鑒禪師問：『如何是祖師西來意？』行者不知所措。鑒禪師說：『何嘗悟來。』詢立刻叫住行者說：『放參（禪宗術語，指停止參禪）了嗎？』行者說：『放參了。』詢說：『何嘗迷來。』鑒禪師呵斥道：『業種（指業障深重的人），出去！』詢說：『和尚小聲點，恐怕外人聽見我們父子二人在此說送說悟。』鑒禪師大笑。", "", "劍門分庵主（劍門的分庵寺的住持），是福建人。早年對佛法自有領悟，最終剃髮出家，遊走鄉里。當時的人稱他為狂僧，分庵主並不在意。最初拜見懶庵需禪師，後來拜謁妙喜禪師。雙徑寺（寺名）聽說他行為癲狂，堅決不讓他進入禪堂。分庵主於是憤然下山，打算回家。因此來到錢塘江上買船，獨自站在浙江亭邊，流淚說：『我波波吒吒（形容奔波勞碌）地從嶺南來見妙喜禪師，又不能參與大眾修行，這是我前世沒有般若（梵語，智慧）的緣分啊。』忽然聽到喝道的人說：『侍郎來了！』分庵主豁然大悟，於是作頌說：『幾年的心事掛在心懷，問遍各方也無法開悟。今日肝腸忽然破裂，一聲江上侍郎來。』隨即返回洋嶼，依止懶庵禪師。懶庵禪師印證了他的領悟。沒過多久，分庵主忽然辭別離去。懶庵禪師作偈送別說：『江頭風急浪花飛，南北相逢不展眉。獨有分禪英俊手，等閑奪得錦幖歸。』後來在福建一帶佯裝瘋癲，有時進入酒館，有時身處魚市，人們無法測度他的心思。只有同參木庵永禪師每次見到他都以對待老師的禮節來對待他。分庵主曾經對大眾開示說：『這一片田地，你們各位說說看在天地未分之前在什麼地方？』直接徹悟，已經是鈍置分上座了。", "", "english_translations": [ "English version:", "Someone said he (Xun) was unlucky because he was ugly and dark but liked to talk about Buddhism. One day, Zen Master Jian casually said to Xun, 'It's a pity that a bright pearl was picked up by you, a beggar.' Xun replied, 'Monk, you should keep it safe.' Another day, Zen Master Jian said, 'When will all sentient beings be enlightened?' Xun replied, 'When have all sentient beings been confused?'", "Suddenly, a practitioner passed by, and Zen Master Jian asked, 'What is the meaning of the Patriarch's coming from the West?' The practitioner was at a loss. Zen Master Jian said, 'When has there been enlightenment?' Xun immediately stopped the practitioner and said, 'Has the meditation session ended?' The practitioner said, 'It has ended.' Xun said, 'When has there been confusion?' Zen Master Jian scolded, 'Karmic seed (referring to someone with deep karmic obstacles), get out!' Xun said, 'Monk, keep your voice down, lest outsiders hear our father and son talking about sending and enlightenment here.' Zen Master Jian laughed loudly.", "", "Abbot Fen'an of Jianmen (the abbot of Fen'an Temple in Jianmen), was from Fujian. He had his own understanding of Buddhism at an early age, and eventually shaved his head and became a monk, wandering around the countryside. People at the time called him a mad monk, but Abbot Fen'an didn't care. He first visited Zen Master Lan'an Xu, and later visited Zen Master Miaoxi. Shuangjing Temple (temple name) heard that he was crazy and resolutely refused to let him enter the meditation hall. Abbot Fen'an was furious and went down the mountain, intending to go home. Therefore, he came to the Qiantang River to buy a boat, standing alone by the Zhejiang Pavilion, weeping and saying, 'I came all the way from Lingnan to see Zen Master Miaoxi, but I can't participate in the public practice. This is because I have no Prajna (Sanskrit, wisdom) affinity in my previous life.' Suddenly, he heard someone shouting, 'The Vice Minister is here!' Abbot Fen'an suddenly realized, and then composed a verse saying, 'The matter of several years hangs in my heart, I have asked all parties but cannot be enlightened. Today, my liver and intestines suddenly burst, with a cry of the Vice Minister coming on the river.' Then he returned to Yangyu and relied on Zen Master Lan'an. Zen Master Lan'an confirmed his understanding. Not long after, Abbot Fen'an suddenly said goodbye and left. Zen Master Lan'an wrote a verse to send him off, saying, 'The wind is strong and the waves are flying on the river, we meet north and south without showing our eyebrows. Only Fen Chan has the hands of a hero, easily winning the brocade banner.' Later, he pretended to be crazy in Fujian, sometimes entering taverns, sometimes being in fish markets, and people could not fathom his mind. Only his fellow practitioner Zen Master Mu'an Yong always treated him with the etiquette of a teacher whenever he saw him. Abbot Fen'an once gave a public instruction, saying, 'This piece of land, what do you all say was in the place before heaven and earth were separated?' Directly and thoroughly understand, it is already dull to place Fen Shangzuo." ] }
若擬議思量。何啻白雲千里萬里。驀拈拄杖。打散大眾。又曰。十五日已前。天上有星皆拱北。十五日已后。人間無水不朝東。已前已后總拈卻。到處鄉談名不同。乃以手指屈云。一．二．三．四．五．六．七．八．九．十．十一．十二．十三．十四。復云。諸兄弟。且道今日是幾。良久。云。本店賣買。分文不賒。
○伊庵權。臨安昌化人。嗣無庵全。出世萬年。一坐九年。法席大振。然權律身奉眾。言行俱有準繩。大率效佛智𥙿．誰庵粹之為人。座下常安五百眾。有自讚云。鼻如鷹觜。對面千里。要識萬年。只這便是。叢林俱愛之。后遷常之華藏。結夏示眾云。今朝結卻布袋口。明眼衲僧休亂走。心行滅處解翻身。噴嚏也成獅子吼。栴檀林。任馳驟。剔起眉毛頂上生。剜肉成瘡露家醜。
○高宗．孝宗皆有彌勒大士贊。叢林有道之士無不和之者。少有愜二帝意者。贊曰。碧落片云。長天孤月。能棲物外。妙兮幽絕。慣隱市廛。奇哉英傑。隨行兮惟有拄杖布袋。充飢兮何妨酒肉腥血。別。別。玉殿瓊樓更加雪。又云。袋貯乾坤。杖挑日月。藞藞苴苴聖中絕。憨憨癡癡僧中杰。令行兮一棒一條痕。逗機兮一摑一掌血。別。別。恰似紅爐一點雪。乾道間。直道者住保寧。嘗和之曰。量包太虛。眼懸日月。往
【現代漢語翻譯】 現代漢語譯本： 如果擬議思量，那和白雲相隔千里萬里有什麼區別？猛然拿起拄杖，打散大眾。又說：『十五日之前，天上的星星都拱向北極星；十五日之後，人間的流水沒有不朝向東方的。』把已前已后全都拋開，到處鄉談名字各不相同。於是用手指屈指說：『一、二、三、四、五、六、七、八、九、十、十一、十二、十三、十四。』又說：『各位兄弟，且說今日是幾？』良久，說：『本店買賣，分文不賒欠。』
伊庵權（僧人法號），臨安昌化人，繼承無庵全（僧人法號）。出世于萬年寺，一坐九年，法席大為興盛。然而伊庵權約束自身，侍奉大眾，言行都有準繩。大體上傚法佛智𥙿（音hui）．誰庵粹（僧人法號）的為人。座下常有五百僧眾。有自讚說：『鼻子像鷹嘴，對面千里都能看見。要認識萬年寺，就是這個樣子。』叢林都喜愛他。后遷往常州的華藏寺。結夏時對大眾說：『今朝結緊布袋口，明眼的衲僧不要亂走。心行滅處才能解脫翻身，噴嚏也能變成獅子吼。栴檀林，任你馳騁。挑起眉毛在頭頂上生長，剜肉成瘡，暴露家醜。』
高宗（趙構，南宋皇帝，1127-1162在位）、孝宗（趙昚，南宋皇帝，1162-1189在位）都有彌勒大士贊。叢林中有道之士沒有不唱和的，很少有能讓二帝滿意的。贊曰：『碧藍的天空飄著一片云，廣闊的天空掛著一輪孤月。能棲身於世外，多麼玄妙幽深。習慣隱居在市井，真是奇特英傑。隨身而行的只有拄杖布袋，充飢的又何妨是酒肉腥血。』別！別！玉殿瓊樓更加潔白如雪。又說：『袋裡裝著乾坤，杖上挑著日月。邋邋遢遢，聖人中的絕頂。憨憨癡癡，僧人中的俊傑。命令施行，一棒下去一條痕跡。引人開悟，一摑就是一掌血。』別！別！恰似紅爐里的一點雪。乾道（南宋孝宗年號，1165-1173）年間，直道者住在保寧寺，曾經唱和說：『氣量包容太虛，眼睛懸掛日月。』
【English Translation】 English version: If you propose thoughts and considerations, what difference is there from white clouds separated by thousands upon thousands of miles? Suddenly picking up a staff, he disperses the assembly. He also said, 'Before the fifteenth day, all the stars in the sky arch towards the North Star; after the fifteenth day, no water in the human world does not flow towards the east.' Throwing away all that is before and after, the local dialects are different everywhere. Then, using his fingers, he counted, 'One, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen, fourteen.' Again he said, 'Brothers, tell me, what day is it today?' After a long silence, he said, 'This shop's business, not a penny is given on credit.'
Yi'an Quan (Dharma name of a monk), a person from Changhua in Lin'an, succeeded Wu'an Quan (Dharma name of a monk). He emerged into the world at Wannian Temple, sitting for nine years, and his Dharma seat greatly flourished. However, Yi'an Quan disciplined himself, served the assembly, and his words and actions had standards. He largely emulated the character of Fo Zhi Hui and Shei'an Cui (Dharma name of a monk). He often had five hundred monks under his seat. He had a self-praise saying, 'A nose like an eagle's beak, seeing thousands of miles across. If you want to know Wannian Temple, this is it.' The Sangha all loved him. Later, he moved to Huazang Temple in Changzhou. At the summer retreat, he said to the assembly, 'Today, the mouth of the cloth bag is tied tightly, clear-eyed monks should not run around. Where the mind's activity ceases, one can liberate and turn around, a sneeze can also become a lion's roar. Sandalwood forest, let it gallop. Raising eyebrows growing on the top of the head, cutting flesh into sores, exposing family ugliness.'
Emperor Gaozong (Zhao Gou, Emperor of the Southern Song Dynasty, reigned 1127-1162) and Emperor Xiaozong (Zhao Shen, Emperor of the Southern Song Dynasty, reigned 1162-1189) both had praises for the Maitreya Bodhisattva. Among the virtuous in the Sangha, none did not harmonize with them, but few could satisfy the two emperors. The praise said, 'A piece of cloud in the blue sky, a solitary moon in the vast sky. Able to dwell outside the world, how profound and mysterious. Accustomed to living in the marketplace, truly a peculiar hero.' What accompanies him is only a staff and a cloth bag, what nourishes him, why not wine, meat, and bloody offerings?' Separate! Separate! The jade palace and jeweled buildings are even more snowy white. It also said, 'The bag contains the universe, the staff carries the sun and moon. Sloppy and untidy, the ultimate among saints. Foolish and silly, a hero among monks. When orders are given, one strike leaves a mark. When inspiring, one slap is a bloody palm.' Separate! Separate! Just like a snowflake in a red furnace. During the Qiandao (reign period of Emperor Xiaozong of the Southern Song Dynasty, 1165-1173) era, Zhidaozhe lived in Baoning Temple and once harmonized, saying, 'His capacity encompasses the great void, his eyes hang the sun and moon.'
天宮兮天中之絕。居人間兮人中之杰。放下布袋兮坐斷四大部洲。拈起拄杖兮直得大地流血。別。別。明明有理難分雪。范使李公為奏上。孝宗大喜之。賜錢五百萬．米五百斛以助供眾。
○別峰印自金山遷乳峰。有醫生陸安者。夜夢神人報云。師即達觀穎之後身也。師天資閑暇。嗣華藏珉。自出蜀。即抵雙徑見妙喜。喜問云。甚處來。印云。西川。喜云。未離劍關。與你三十棒。印云。合起動和尚。喜館于楞伽室。待之甚厚。后歷居大剎。晚奉詔居徑山。一住九年。每以華嚴作佛事。紹興庚辰。示寂于菖蒲田。辭徑山涂毒。毒曰。和尚幾時行止。印曰。水到渠成。即更衣。端坐而逝。其年臘月八日也。臨行。門人覓偈。即大書曰。千偈萬偈。總是熱荒。我有一句。死後舉揚。涂毒亟捧龕返歸法堂正𥨊。七日以當代禮送之。時感之。后二年。涂毒示歸寂。人懷報德之心。印有山中書懷。一味林間飽黑甜。儘教氣焰日炎炎。不將無病自求病。多是解粘添得粘。粗有芋煨如懶瓚。更無錐卓似香嚴。枕邊留得青山在。雨後層層翠滴檐。又嘗題農夫醉打圖一絕。農夫何事損天和。醉后依前擊壤歌。不似當年劉項飲。胸中各自有干戈。
○涂毒老人居鑑湖日。與放翁最厚。紹興壬午七月二十七日示寂。放翁以詩哭之
【現代漢語翻譯】 現代漢語譯本： 天宮啊，是天界中最超絕的地方。居住在人間啊，是人中最傑出的人。放下布袋，便能坐鎮四大部洲（佛教宇宙觀中的四大洲）。拿起拄杖，便能使大地流血。別！別！明明有理卻難以分辨清楚。范使和李公將此事上奏朝廷，孝宗（南宋皇帝，1162-1189在位）聽后非常高興，賜錢五百萬，米五百斛，用來資助僧眾的供養。
別峰印禪師從金山寺遷到乳峰寺。有位名叫陸安的醫生，夜裡夢見神人告訴他說：『這位禪師就是達觀穎禪師的後身啊。』印禪師天資聰穎，繼承了華藏珉禪師的衣缽。從四川出來后，就前往雙徑拜見妙喜禪師。妙喜禪師問道：『從哪裡來？』印禪師說：『西川。』妙喜禪師說：『還沒離開劍門關，要打你三十棒。』印禪師說：『合起手來打和尚。』妙喜禪師將他安置在楞伽室，待他非常優厚。後來歷任各大寺院的住持，晚年奉詔居住在徑山寺，一住就是九年，每次都用《華嚴經》來做佛事。紹興庚辰年（1160年），在菖蒲田示寂。辭別徑山時，涂毒禪師問：『和尚您什麼時候動身？』印禪師說：『水到渠成。』說完就更換衣服，端坐而逝，那年是臘月初八。臨終前，門人向他求偈，他就大筆一揮寫道：『千偈萬偈，總是熱荒。我有一句，死後舉揚。』涂毒禪師趕緊捧著龕返回法堂正中。七天後以當代禮儀送葬。當時的人都深受感動。兩年後，涂毒禪師也示現歸寂。人們懷著報恩的心情。印禪師有《山中書懷》詩：『一味林間飽黑甜，儘教氣焰日炎炎。不將無病自求病，多是解粘添得粘。粗有芋煨如懶瓚，更無錐卓似香嚴。枕邊留得青山在，雨後層層翠滴檐。』又曾經題《農夫醉打圖》一絕：『農夫何事損天和，醉后依前擊壤歌。不似當年劉項飲，胸中各自有干戈。』
涂毒老人居住在鑑湖時，與陸游（字放翁）關係最好。紹興壬午年（1162年）七月二十七日示寂，陸游寫詩哭悼他。
【English Translation】 English version: The heavenly palace is the most outstanding place in the heavens. Living among humans, one is the most outstanding among people. Laying down the cloth bag, one can sit firmly in the four major continents (referring to the four continents in Buddhist cosmology). Picking up the staff, one can directly cause the earth to bleed. Separate! Separate! It is difficult to distinguish clearly even when there is obvious reason. Envoy Fan and Duke Li reported this matter to the court. Emperor Xiaozong (Southern Song Dynasty, reigned 1162-1189) was very pleased and granted five million coins and five hundred bushels of rice to help support the monastic community.
Chan Master Biefeng Yin moved from Jinshan Temple to Rufeng Temple. A doctor named Lu An dreamed at night that a divine person told him: 'This master is the reincarnation of Chan Master Daguan Ying.' Chan Master Yin was naturally intelligent and inherited the mantle of Chan Master Huazang Min. After coming out of Sichuan, he went to Shuangjing to see Chan Master Miaoxi. Chan Master Miaoxi asked: 'Where do you come from?' Chan Master Yin said: 'Western Sichuan.' Chan Master Miaoxi said: 'You haven't left Jianmen Pass yet, I will give you thirty blows.' Chan Master Yin said: 'Join hands and beat the monk.' Chan Master Miaoxi housed him in the Lengjia Room and treated him very generously. Later, he served as abbot of various major temples. In his later years, he was ordered to reside at Jingshan Temple, where he stayed for nine years. He used the Avatamsaka Sutra to perform Buddhist services every time. In the Gengchen year of Shaoxing (1160), he passed away in Changbu Field. When bidding farewell to Jingshan, Chan Master Tudu asked: 'When will you be leaving, Master?' Chan Master Yin said: 'When the water comes, the channel will be formed.' After saying that, he changed his clothes, sat upright, and passed away. That year was the eighth day of the twelfth lunar month. Before his death, his disciples asked him for a verse, and he wrote in large characters: 'Thousands of verses, all are hot and barren. I have one sentence, to be proclaimed after my death.' Chan Master Tudu quickly held the reliquary and returned to the center of the Dharma Hall. Seven days later, he was buried with contemporary rites. People at the time were deeply moved. Two years later, Chan Master Tudu also manifested his return to stillness. People cherished the heart of repaying kindness. Chan Master Yin had a poem Expressing Feelings in the Mountains: 'I only know to eat black sweets in the forest, letting the arrogance blaze day by day. Not seeking illness when there is no illness, mostly adding glue when untying it. Roughly having taro roasted like Lazy Zan, no awl to pierce like Xiangyan. Leaving the green mountains by the pillow, layers of green dripping from the eaves after the rain.' He also once inscribed a poem on the painting Drunken Farmer Beating the Earth: 'Why does the farmer damage the harmony of nature? After getting drunk, he still sings the song of beating the earth. Unlike Liu and Xiang drinking in those years, each has weapons in their hearts.'
When Elder Tudu lived in Jianhu, he had the best relationship with Lu You (style name Fangweng). He passed away on the twenty-seventh day of the seventh month of the Renwu year of Shaoxing (1162), and Lu You wrote a poem to mourn him.
曰。岌岌龍門萬仞傾。翩翩隻影又西行。塵侵白拂繩床冷。露滴青松卵塔成。遙想再來非四大。應當相見是三生。放翁大欠修行在。未免人間愴別情。又贊其真云。骨格瑰奇。精神瀟灑。貌肅而和。語盡而簡。𦘕得者。英氣逼人。𦘕不得者。頂門上一隻眼。
○石窗恭禪師。遍參諸方。久依黃龍忠道者。后依宏智。靖康中。自湖湘歸東越。忠以頌送之曰。閑思昔日戲沙洲。屈指於今四十秋。君到石窗閑借問。許多風月付誰收。恭出世越之報恩。后居瑞巖。其道大振。然刻苦為人。布素以禦寒暑。事無細大必親臨之。叢林整齊。衲子望風而服。嘗有佛生日頌曰。五天一隻蓬蒿箭。攪動支那百萬兵。不得雲門行正令。幾乎錯認定盤星。叢林沸傳之。有徹白頭者。三衢人。與恭同出宏智門。操履孤潔。不與世接。嘗典賓于太白。妙喜見大俊敏。私喜之。以計誘其過玉幾。徹秉志不渝。竟依老天童。乾道初。恭欲羅籠之以為嗣。退明之報恩。與之出世。住二年。四方龍象每歸之。然徹竟嗣宏智。恭以不樂。徹亦不䘏。后遷婺之華藏。將發而示寂。臨行。書遺偈云。當陽一句。更無回互。月落寒潭。煙迷古渡。是真得洞上之宗。惜其不久住世間耳。
○孝宗皇帝在位二十七年。每宣諸山長老論道。唯佛照禪師最為知
【現代漢語翻譯】 現代漢語譯本： 說：岌岌可危的龍門山萬仞傾倒，孤單的身影又向西行。灰塵侵染了白拂，繩床也變得冰冷，露水滴落在青松上，最終形成了卵塔。遙想再次來臨，不再是四大假合之身，應當相見的是三生因緣。陸游（1125-1210）大概是欠缺修行，終究免不了人間的悲愴離別之情。 又讚頌石窗恭禪師的真容說：骨骼奇特瑰麗，精神瀟灑不凡，容貌莊嚴肅穆而又平和，言語精煉而意盡。畫得像的人，英氣逼人；畫不像的人，頂門上彷彿長了一隻眼睛。
石窗恭禪師，遍參各方禪師，長久依止黃龍忠道者（生卒年不詳），后又依止宏智正覺禪師（1091-1157）。靖康年間（1126-1127），從湖湘返回東越。忠道者作頌為他送行說：『閑暇時回想昔日在沙洲嬉戲，屈指算來如今已過四十年。你到石窗時不妨閑暇時問一問，這許多風花雪月都交付給誰收藏了呢？』恭禪師在越州報恩寺開法傳道，後來居住在瑞巖寺，他的道風因此大振。然而他為人克勤克儉，用粗布衣裳來抵禦寒暑，事情無論大小必定親自處理。寺院叢林因此整齊肅穆，僧人都望風而服。曾經有佛誕日頌說：『五天竺的一支蓬蒿箭，攪動了支那百萬大軍。若不是雲門宗施行正令，幾乎要錯誤地認定了定盤星。』叢林中沸沸揚揚地傳誦著這首頌。有位名叫徹白的僧人，是三衢人，與恭禪師一同師從宏智正覺禪師，操守孤高純潔，不與世俗交往。曾經在太白山擔任賓頭，妙喜禪師（大慧宗杲，1089-1163）見他非常俊敏，私下裡很喜歡他，用計引誘他到玉幾山。徹白秉持志向沒有改變，最終依止老天童寺。乾道初年（1165），恭禪師想要籠絡他作為繼承人，讓他離開明之報恩寺，讓他開法傳道，住了兩年。四方龍象都紛紛歸附他。然而徹白最終還是繼承了宏智正覺禪師的法脈，恭禪師因此不高興，徹白也不顧惜。後來遷往婺州的華藏寺，將要出發時圓寂。臨終時，寫下遺偈說：『當陽一句，更無回互。月落寒潭，煙迷古渡。』這真是得到了洞山宗的真髓，可惜他不久就離開了人世。
孝宗皇帝（趙昚，1127-1194）在位二十七年（1162-1189），每次召諸山長老來討論佛法，只有佛照禪師（佛照德光，1121-1203）最爲了解他的心意。
【English Translation】 English version: He said: 'The towering Dragon Gate Mountain collapses, a solitary figure travels westward again. Dust invades the white whisk, the rope bed grows cold, dew drips on the green pines, forming an egg-shaped stupa. Imagining returning again, it will not be the four great elements combined, but the three lifetimes of karmic connection that we shall meet. Lu You (1125-1210) probably lacks cultivation, and ultimately cannot avoid the sorrowful parting of the human world.' He also praised the true appearance of Zen Master Shichuang Gong: 'His bones are extraordinary and magnificent, his spirit is unrestrained and elegant, his appearance is solemn and peaceful, his words are concise and exhaustive. Those who paint him well capture his heroic spirit; those who do not paint him well seem to have an eye on the top of his head.'
Zen Master Shichuang Gong widely visited various teachers, long relying on Daozhe of Huanglong (dates unknown), and later relying on Hongzhi Zhengjue (1091-1157). During the Jingkang period (1126-1127), he returned to Dongyue from Hunan. Daozhe of Huanglong composed a verse to send him off, saying: 'Leisurely recalling the days of playing on the sandbar, counting on my fingers, forty autumns have passed. When you arrive at Shichuang, you may as well ask in your leisure, to whom have all these romantic scenes of wind and moon been entrusted?' Zen Master Gong opened the Dharma and preached at Bao'en Temple in Yuezhou, and later resided at Ruiyan Temple, where his influence greatly flourished. However, he was diligent and frugal, using coarse cloth to ward off the cold and heat, and personally handled all matters, large and small. The monastery was therefore orderly and solemn, and the monks submitted to him at the mere sight of him. He once had a verse for the Buddha's birthday, saying: 'A single arrow of artemisia from the five Indias stirred up a million soldiers in China. If it were not for the Yunmen sect practicing the correct order, we would almost have mistaken the lodestar.' The verse was widely circulated in the monastery. There was a monk named Chebai, a native of Sanqu, who studied under Hongzhi Zhengjue along with Zen Master Gong. His conduct was solitary and pure, and he did not associate with the world. He once served as a guest master at Taibai Mountain. Zen Master Miaoxi (Dahui Zonggao, 1089-1163) saw that he was very talented and quick-witted, and secretly liked him, using a plan to lure him to Yuji Mountain. Chebai upheld his ambition and did not change, and eventually relied on Old Tiantong Temple. In the early years of the Qiandao period (1165), Zen Master Gong wanted to win him over as his successor, letting him leave Mingzhi Bao'en Temple and letting him open the Dharma and preach, staying for two years. The dragons and elephants from all directions flocked to him. However, Chebai eventually inherited the Dharma lineage of Hongzhi Zhengjue, which made Zen Master Gong unhappy, and Chebai did not care. Later, he moved to Huazang Temple in Wuzhou and passed away just before his departure. On his deathbed, he wrote a farewell verse, saying: 'A phrase directly pointing, with no ambiguity. The moon falls on the cold pool, the smoke obscures the ancient ferry.' This is truly obtaining the essence of the Caodong sect, but it is a pity that he did not live long in this world.
Emperor Xiaozong (Zhao Shen, 1127-1194) reigned for twenty-seven years (1162-1189), and each time he summoned the elders of the various mountains to discuss the Dharma, only Zen Master Fozhao (Fozhao Deguang, 1121-1203) understood his mind the most.
遇。淳熙初。住冷泉。宣入選德殿論宗門事。五宿禁闈。從古未有也。故佛照嘗奏曰。陛下前後宣諸山長老論道。如何。孝宗曰。難得似長老直捷。佛照又奏曰。臣生長山林。語言粗疏。伏乞陛下寬貸。孝宗曰。不妨這裡與長老忘懷論道。前後賜諸山偈語不為不多。賜佛照者最為尊敬。聖語曰。大暑流金石。寒風結凍云。梅華香度遠。自有一枝春。佛照嘗和之。一日。又批問佛照曰。世尊雪山修道六年。所成者何事。請師明說。時佛照坐施主家齋。天使忽到。便請回奏。照著語云。將謂陛下忘卻。可謂無師自然之智也。
○誰庵演。閩人。初參妙喜于回雁峰下。洞明宗旨。喜曰。這猢猻子以後須聒搔人去在。后辭妙喜。偈曰。倒騎鐵馬度瀟湘。澗草巖華不覆藏。回雁峰高親到頂。更無佛法可商量。后住江上龍翔。兄弟多依之。水庵有偈曰。江上如今得白眉。為人偏用截流機。然演善作偈語。宗眼端正。題新昌石佛曰。積念有年瞻石佛。今朝一見絕疑猜。都盧面目只如此。卻謂三生鑿出來。又題龍湫曰。詎羅坐斷大龍湫。伎倆卻無錯路頭。只見高巖傾瀑布。那知碧嶂外清幽。
○別峰云。嗣少溪凈。淳熙間。住福之支提。江浙志道者。罔不依之。嘗有善財南詢頌云。髽角分明者小兒。肚皮好待你聞知。賺他
【現代漢語翻譯】 現代漢語譯本 相遇。淳熙初年（1174年），住持冷泉寺。被宣召入選德殿討論宗門之事，在皇宮禁地住了五夜，這是前所未有的。所以佛照禪師曾經上奏說：『陛下前後宣召各山長老論道，怎麼樣？』孝宗皇帝說：『難得像長老這樣直截了當。』佛照禪師又奏道：『臣生長在山林，語言粗疏，伏乞陛下寬恕。』孝宗皇帝說：『不妨在這裡與長老忘懷地論道。』前後賜給各山寺院的偈語很多，賜給佛照禪師的尤其尊敬。聖旨說：『大暑時節，能將金石都融化，寒風凜冽，能將云都凍住。梅花香氣遠播，因為它獨有一枝報春。』佛照禪師曾經和詩一首。一日，又批示詢問佛照禪師說：『世尊在雪山修道六年，成就了什麼事情？請禪師明白地說說。』當時佛照禪師正在施主家應齋，天使忽然來到，便請他回去作答。佛照禪師回答說：『還以為陛下忘記了，真可謂是無師自通的智慧啊。』 誰庵演禪師，是閩地人。最初在回雁峰下參拜妙喜禪師，洞明宗旨。妙喜禪師說：『這猢猻以後必定會去擾亂人。』後來辭別妙喜禪師，留偈道：『倒騎鐵馬度瀟湘，澗草巖華不覆藏。回雁峰高親到頂，更無佛法可商量。』後來住持江上龍翔寺，很多同門兄弟都依附他。水庵禪師有偈語說：『江上如今得白眉，為人偏用截流機。』然演禪師善於作偈語，宗門眼光端正。題新昌石佛說：『積念有年瞻石佛，今朝一見絕疑猜。都盧面目只如此，卻謂三生鑿出來。』又題龍湫說：『詎羅坐斷大龍湫，伎倆卻無錯路頭。只見高巖傾瀑布，那知碧嶂外清幽。』 別峰云禪師，是少溪凈禪師的法嗣。淳熙年間（1174-1189年），住持福州支提寺，江浙一帶求道的人，沒有不依附他的。曾經有善財南詢頌說：『髽角分明者小兒，肚皮好待你聞知。賺他』
【English Translation】 English version Encountered. In the early years of the Chunxi reign (1174), he resided at Lengquan Temple. He was summoned to the Xuande Hall to discuss matters of the Zen school, staying within the palace for five nights, which was unprecedented. Therefore, Zen Master Fozhao once reported, 'Your Majesty has summoned elders from various mountains to discuss the Way. What do you think?' Emperor Xiaozong said, 'It is rare to find someone as straightforward as the elder.' Zen Master Fozhao further reported, 'I grew up in the mountains, and my language is rough. I beg Your Majesty's forgiveness.' Emperor Xiaozong said, 'It doesn't matter; here, we can discuss the Way with the elder without reservation.' He bestowed many verses upon various monasteries, with the ones given to Zen Master Fozhao being the most respectful. The imperial decree stated, 'The great heat melts metal and stone, and the cold wind freezes the clouds. The fragrance of plum blossoms travels far, for it alone heralds the spring.' Zen Master Fozhao once composed a poem in response. One day, he further inquired of Zen Master Fozhao, 'The World Honored One cultivated the Way in the Himalayas for six years. What did he achieve? Please explain it clearly, Master.' At that time, Zen Master Fozhao was attending a feast at a benefactor's home when an envoy suddenly arrived, requesting him to return and reply. Zen Master Zhao replied, 'I thought Your Majesty had forgotten. It can be said to be wisdom that comes naturally without a teacher.' Zen Master Shui'an Yan was from Fujian. He initially visited Zen Master Miaoxi at Huiyan Peak and thoroughly understood the essence of the teachings. Zen Master Miaoxi said, 'This monkey will surely go and disturb people in the future.' Later, he bid farewell to Zen Master Miaoxi, leaving a verse: 'Riding an iron horse backward across the Xiaoxiang River, the grasses and flowers in the valleys and on the rocks are not hidden. Having personally reached the top of Huiyan Peak, there is nothing more about the Buddha-dharma to discuss.' Later, he resided at Longxiang Temple on the river, and many of his fellow disciples relied on him. Zen Master Shui'an had a verse saying, 'Now on the river, we have obtained White Eyebrows, who uses the intercepting machine for people.' However, Zen Master Yan was skilled at composing verses, and his Zen vision was correct. He inscribed on the stone Buddha of Xinchang, 'Having contemplated the stone Buddha for many years, seeing it today dispels all doubts. The face of the Tushita Heaven is just like this, yet people say it was carved out in three lifetimes.' He also inscribed on Longqiu, 'Ju Luo sits and blocks the Great Dragon Pool, but his skills have no wrong paths. One only sees the waterfall cascading from the high cliffs, but does not know the clear serenity beyond the green peaks.' Zen Master Biefeng Yun was a Dharma heir of Zen Master Shaoxi Jing. During the Chunxi period (1174-1189), he resided at Zhiti Temple in Fuzhou, and all those seeking the Way in the Jiangzhe region relied on him. There was once a verse about Sudhana's southern pilgrimage: 'The child with the distinct topknot, his belly is ready for you to know. He deceives'
五十三知識。敗闕都盧納向伊。叢林競傳。后遷莆陽華嚴而終。
○洪首座。臨川人。嗣佛照。出世洪之光孝。蓋應漕使尤延之之命。次任太守。旦望公參。須要諸山就公廳下長揖而退。洪聞之不樂。以謂天下無此道理。即擊鼓升堂。退院而去。頌曰。祖翁活計元來大。誰敢區區謾折腰。珍重豫章賢太守。芒鞋竹杖任逍遙。太守聞之慚甚。遣使再請。洪竟不回。江西諸山從此增氣。后住吉之祥符。遷開福而終。尤延之侍郎親為作傳。
○雪巢一和尚。自號村僧。嗣草堂清。久住平田。后長蘆力命不赴。以皎如晦一疏而往。其詞曰。這般梵剎。固非些小叢林。個樣村僧。豈是尋常種草。要得門當戶對。還他境勝人奇。某人生鐵面皮。潑天聲價。盡大地捏成院子。未稱全提。將河沙都做衲僧。不消一喝。且看光火菩薩面。掉卻跺距羅漢家。來撐沒底船。激起蘆華千尺浪。宜舉向上句。祝延玉葉萬年人。巢既住一葦。次年復歸萬年。未幾。示寂于觀音院。先自入龕落鎖。說偈曰。今年七十五。歸作庵中主。珍重觀世音。泥蛇吞石虎。居平田。眾常五百。時江西泐潭有化士修大寂塔。兄弟皆作頌。時有一座主。初更衣入眾。因成一頌曰。寄語江西老古錐。從他日炙與風吹。兒孫不是無料理。要見冰消瓦解時。又作
【現代漢語翻譯】 現代漢語譯本 五十三知識（指五十三位善知識）。敗闕都盧納向他請教。叢林中競相傳頌。後來遷居到莆陽華嚴寺，在那裡圓寂。
洪首座，臨川人。師承佛照禪師。在洪州光孝寺開法，是因為應漕運使尤延之的命令。後來擔任太守。尤延之希望各山寺的僧人到公廳下向他長揖行禮。洪首座聽了很不高興，認為天下沒有這樣的道理，於是擊鼓升堂，然後退院而去。他作頌說：『祖師的活計本來就很大，誰敢區區地彎腰？珍重豫章的賢太守，芒鞋竹杖任你逍遙。』太守聽了非常慚愧，派人再次邀請，洪首座最終沒有回去。江西各寺從此揚眉吐氣。後來住在吉州祥符寺，遷居開福寺后圓寂。尤延之侍郎親自為他作傳。
雪巢一和尚，自號村僧，師承草堂清禪師。長期住在平田。後來長蘆寺極力邀請他，他沒有答應，而是寫了一篇《皎如晦一疏》才前往。疏文中說：『這樣的梵剎，當然不是一般的小叢林。這樣的村僧，豈是尋常的種草人。想要門當戶對，還要環境優美，人才出衆。我人生鐵面皮，潑天的聲價。將整個大地捏成院子，還不能算是完全提持。將恒河沙都做成衲僧，也不需要一喝。且看光火菩薩的面，掉卻跺距羅漢的家。來撐沒底的船，激起蘆葦花千尺浪。應該舉起向上之句，祝願玉葉萬年人。』雪巢和尚住在長蘆寺一葦庵，第二年又回到萬年寺。不久，在觀音院圓寂。事先自己進入龕中落鎖，說偈語：『今年七十五，歸作庵中主。珍重觀世音，泥蛇吞石虎。』住在平田時，常有五百僧眾。當時江西泐潭有化緣的僧人修建大寂塔，雪巢和尚的師兄弟都作了頌。當時有一位座主，剛換上僧衣加入僧眾，因此作了一首頌：『寄語江西老古錐，從他日曬與風吹。兒孫不是無料理，要見冰消瓦解時。』又作
【English Translation】 English version Fifty-three Knowledges (referring to the fifty-three good advisors). Bai Que Duluna sought guidance from him. The monasteries competed to spread his fame. Later, he moved to Huayan Temple in Puyang, where he passed away.
Chief Monk Hong, a native of Linchuan, was a disciple of Zen Master Fozhao. He opened a Dharma assembly at Guangxiao Temple in Hongzhou, upon the request of Transport Commissioner You Yanzhi. Later, he served as Prefect. You Yanzhi desired that monks from various mountain temples bow deeply to him in the public hall. Chief Monk Hong was displeased, believing that there was no such principle in the world. Therefore, he struck the drum, ascended the hall, and then left the monastery. He composed a verse saying: 'The ancestral master's work is originally great, who dares to demean themselves by bending their waist? I cherish the virtuous Prefect of Yuzhang, may he roam freely with straw sandals and a bamboo staff.' The Prefect was deeply ashamed and sent envoys to invite him back, but Chief Monk Hong ultimately did not return. From then on, the monasteries in Jiangxi held their heads high. Later, he resided at Xiangfu Temple in Jizhou, and passed away after moving to Kaifu Temple. Vice Minister You Yanzhi personally wrote his biography.
Monk Xuechao Yi, who called himself a Village Monk, was a disciple of Zen Master Caotang Qing. He resided in Pingtian for a long time. Later, Changlu Temple earnestly invited him, but he did not accept until he wrote 'A Humble Statement Like Obscurity'. The statement said: 'Such a Buddhist temple is certainly not an ordinary small monastery. Such a village monk is hardly a common grass-planter. If you want a perfect match, you also need a beautiful environment and outstanding talents. My face is like iron, my reputation is overwhelming. Even if the entire earth is kneaded into a monastery, it cannot be considered a complete undertaking. Even if all the sands of the Ganges were made into monks, a single shout would not be necessary. Just look at the face of the Radiant Fire Bodhisattva, and drop the home of the Striding Arhat. Come and steer the bottomless boat, stirring up a thousand-foot wave of reed flowers. One should raise the upward phrase, and wish the Jade Leaf (the Emperor) ten thousand years.' Monk Xuechao lived in a one-reed hermitage at Changlu Temple, and returned to Wannian Temple the following year. Not long after, he passed away at Guanyin Temple. He entered the coffin and locked it himself beforehand, saying in a verse: 'This year I am seventy-five, returning to be the master of the hermitage. I cherish Guanshiyin (Avalokiteśvara), the mud snake swallows the stone tiger.' When he lived in Pingtian, there were often five hundred monks. At that time, a fundraising monk from Letan in Jiangxi was building the Great Silent Pagoda, and Monk Xuechao's fellow disciples all composed verses. At that time, there was a chief seat who had just changed into monastic robes and joined the assembly, so he composed a verse: 'Tell the old master of Jiangxi, let him be exposed to the sun and wind. It's not that the descendants are incapable, but they want to see the ice melt and the tiles disintegrate.' He also wrote
冬日即事云。朔風也解知人意。吹落巖前古樹枝。惠我一爐深夜火。轉教心性懶趍時。雪巢見之。大稱賞曰。禪和子三十年在眾噇飯。未必有此作。他日必成大器。後果如言。住東掖。大興南臺之教。是謂神照師也。
○松源在東湖日。幹他殿者乞頌。源大書云。黃面瞿曇眼𥉌眵。千方百計討便宜。於今無著渾身處。卻要兒孫蓋覆伊。示官人云。說禪說道說文章。林下相逢笑幾場。踏著吾家關棙子。白衣拜相也尋常。湖海爭誦之。
○曇廣南者。久依密庵。后在佛照會中為寮元。有化鹽頌云。合水和泥一處烹。水泥盡處雪華生。便能索起遼天價。公驗分明誰敢爭。佛照喜曰。這廣南蠻也茆廣。后住霅之道場。其道將振。而為有力者攘之。未幾。終於冷泉。
○䨓庵受首座。平江人。道貌修偉。久依月堂．[仁-二+(ㄠ*刀)]堂諸老。曾集普燈三十卷。又注楞伽。庵于霅之曹氏庵。與抒山居士劉季高之侄平氏者最善。慶元初。復庵于西湖。劉公任丹丘。以巾子峰報恩招之。以頌謝云。結茆方喜倚長松。一枕清風睡正濃。禪道尚無心理會。肯將身入鬧藍中。劉見大喜。再遣使迫之。亦和前韻云。昂藏骨相倚喬松。晚歲清陰只自濃。好向紅塵姑著腳。何妨都在笑談中。竟不赴。時皆高之。當今搖尾乞
【現代漢語翻譯】 現代漢語譯本：冬日即事云：『北風也懂得體察人意，吹落巖前古老的樹枝。惠贈我一爐深夜的火，反而使我的心性變得懶於追逐世事。』雪巢見到這首詩，非常讚賞地說：『禪和子（指僧人）三十年在寺廟裡吃飯，未必能寫出這樣的作品。他日必定能成大器。』後來果然如他所說，神照師住持東掖寺，大力弘揚南臺的教義。
松源禪師在東湖時，負責殿堂事務的人向他求頌。松源禪師寫道：『黃面瞿曇（釋迦牟尼佛）眼睛昏花，千方百計地想要佔便宜。如今到了無著（指一種境界）渾身自在的境地，卻還要兒孫來庇護他。』他給一位官員的開示是：『談禪論道說文章，山林之下相逢，彼此一笑置之。只要踏著我家的門檻，即使是平民百姓也能位列宰相，這都是尋常事。』這首詩在湖海一帶廣為傳誦。
曇廣南禪師，長期跟隨密庵禪師修行，後來在佛照禪師的門下擔任寮元（寺院中的一種職務）。他有一首化鹽頌：『把水和泥混合在一起烹煮，泥土燒盡后，就會出現雪白的鹽花。這樣就能索取高昂的價格，官府的檢驗清清楚楚，誰敢爭辯？』佛照禪師高興地說：『這個廣南蠻子也太厲害了。』後來曇廣南禪師住持霅（zhà）地的道場，他的道法將要興盛時，卻被有權勢的人奪走了。不久之後，他就在冷泉寺圓寂了。
䨓（léi）庵禪師被授予首座的職位，他是平江人，相貌堂堂。長期跟隨月堂、[仁-二+(ㄠ*刀)]堂等老禪師修行。曾經編輯了《普燈》三十卷，又註釋了《楞伽經》。䨓庵禪師住在霅地的曹氏庵，和平山居士劉季高的侄子平氏關係最好。慶元初年（1195年），復庵禪師在西湖，劉公當時擔任丹丘的官職，用巾子峰報恩寺來邀請䨓庵禪師。䨓庵禪師寫了一首頌來感謝：『結廬居住，正高興可以依靠高大的松樹，枕著清風，睡得正香甜。禪道的事情尚且沒有心思去理會，怎麼肯將自己投入到熱鬧的寺廟之中呢？』劉公見到這首詩非常高興，再次派人催促他，䨓庵禪師也用原來的韻腳寫了一首詩：『高昂的骨骼，可以依靠挺拔的松樹，晚年的清靜，只是自己享受。最好還是在紅塵中姑且落腳，又何妨都在笑談之中呢？』䨓庵禪師最終沒有赴任，當時的人都認為他很高尚。當今那些搖尾乞憐的人……
【English Translation】 English version: An Incident on a Winter Day says: 'The north wind also understands human intentions, blowing down the ancient branches in front of the rock. Bestowing upon me a stove of fire in the deep night, it instead makes my heart lazy to chase after worldly affairs.' Xuechao (name of a person) saw this poem and greatly praised it, saying: 'A Chan (Zen) monk who has been eating rice in the temple for thirty years may not be able to write such a work. He will surely become a great talent in the future.' Later, it was as he said. The Shenzhao (divine illumination) Master resided in Dongye Temple and vigorously promoted the teachings of Nantai.
When Chan Master Songyuan was in Donghu, the person in charge of the hall requested a verse from him. Chan Master Songyuan wrote: 'The yellow-faced Gautama (釋迦牟尼佛, Shakyamuni Buddha) has dim eyes, trying every means to seek advantages. Now that he has reached the state of Wu Zhuo (無著, non-attachment), being completely free, he still needs his descendants to protect him.' His instruction to an official was: 'Talking about Chan, discussing the Way, and speaking of literature, meeting each other under the forest, we just laugh it off. As long as you step on my family's threshold, even a commoner can be ranked as a prime minister, which is a common thing.' This poem was widely recited in the area of lakes and seas.
Chan Master Tan Guangnan, who had long followed Chan Master Mian, later served as the Liaoyuan (寮元, a position in the monastery) under Chan Master Fozhao. He had a verse on transforming salt: 'Mixing water and mud together for cooking, when the mud is burned out, snowy white salt flowers will appear. Then you can ask for a high price, the official inspection is clear, who dares to argue?' Chan Master Fozhao happily said: 'This Guangnan barbarian is too powerful.' Later, Chan Master Tan Guangnan resided in the Daoguan (道場, place for religious practice) of Zha (霅), and when his Dharma was about to flourish, it was taken away by powerful people. Not long after, he passed away in Lengquan Temple.
Chan Master Lei'an was awarded the position of head seat. He was from Pingjiang and had a dignified appearance. He had long followed old Chan Masters such as Yuetang and [仁-二+(ㄠ*刀)]tang. He once compiled thirty volumes of 'Pu Deng' (普燈, Universal Lamp) and also annotated the 'Lankavatara Sutra' (楞伽經, Léngqié jīng). Chan Master Lei'an lived in the Cao's Nunnery in Zha, and had the best relationship with Ping, the nephew of Layman Liu Jigao of Shushan. In the early years of Qingyuan (慶元, 1195 AD), Chan Master Fuan was in West Lake, and Duke Liu, who was then serving as an official in Danqiu, invited Chan Master Lei'an with Jinzifeng Baoen Temple. Chan Master Lei'an wrote a verse to thank him: 'Living in a thatched hut, I am happy to rely on tall pine trees, and I am sleeping soundly, pillowing on the clear breeze. I have no intention to pay attention to the affairs of Chan, how can I be willing to throw myself into the bustling temple?' Duke Liu was very happy to see this poem and sent people to urge him again. Chan Master Lei'an also wrote a poem with the original rhyme: 'A towering figure, relying on towering pine trees, enjoying the tranquility of old age by himself. It is best to temporarily set foot in the red dust, what harm is there in being in laughter and conversation?' Chan Master Lei'an eventually did not go, and people at the time thought he was very noble. Those who wag their tails and beg today...
憐之時。寧復有此人邪。
○大慧在雙徑時。一千七百龍象。有行者祖慶。為母設忌乞頌。慧見其骨相不凡。與之一頌曰。透過那一著。佛亦不能容。猛虎當路坐。狐兔自潛蹤。慶妙年而出世南源。移道林。一夕夢寶公以二十隻箸與之。既覺罔測。時劉樞密洪父帥金陵。以鐘山招之。一住二十年。中間因回祿復新之。豈偶然者哉。慶元初。佛照自五峰歸育王。慶遂繼踵。二年而沒。信妙喜之言不謬矣。
○晦庵光和尚。嗣雪堂行。住龜峰。遷泉之法石。蓋赴參政周公葵之命。臨終。以頌授小師元聰曰。叢林毒種。元聰侍者。叵耐吾宗。滅汝邊也。吾今高枕百無憂。聽汝時撾涂毒鼓。聰久依密庵。首眾于徑山。出世洪之報恩。遷云居。隱靜雪峰。晚被旨居徑山。時謂晦庵不妄許可也。抑亦雪堂慈悲行門之所遺蔭邪。
○圓悟。初在成都講肆。范丞相伯才見其器質不凡。因作長篇。激其往南方行腳。其詞曰。觀水莫觀污池水。污池之水魚鱉卑。登山莫登逶邐山。逶邐之山草木希。觀水直觀滄溟廣。登山直上泰山上。所得不少所見高。工夫用盡非徒勞。南方幸有選佛地。好向其中窮妙旨。他年成器整頹綱。不負男兒出家志。大丈夫兮休擬議。豈為虛名滅身計。歡諧時節苦無多。卻被光陰暗添歲。成都況是
【現代漢語翻譯】 現代漢語譯本：可憐那個時候，難道還會有這個人嗎？
大慧禪師在雙徑的時候，有一千七百位龍象（比喻傑出的人才）。其中有個行者名叫祖慶，爲了給母親做忌日而請求大慧禪師作一首偈頌。大慧禪師見他骨相不凡，就為他寫了一首偈頌：『透過那一著，佛亦不能容。猛虎當路坐，狐兔自潛蹤。』祖慶年輕時就出世，住在南源，後來又移居道林。有一天晚上，他夢見寶公給了他二十雙筷子，醒來後感到迷惑不解。當時劉樞密洪父擔任金陵的統帥，用鐘山來招請他，他在那裡住了二十年。中間因為一場火災而重新修建，這難道是偶然的嗎？慶元初年（1195年），佛照禪師從五峯迴到育王寺，祖慶於是接替了他的位置，兩年後就去世了。相信妙喜禪師的話沒有錯啊。
晦庵光和尚，是雪堂行禪師的法嗣，住在龜峰，後來遷到泉州的法石寺，這是應參政周公葵的命令。臨終時，他把一首偈頌交給小師父元聰說：『叢林毒種，元聰侍者。叵耐吾宗，滅汝邊也。吾今高枕百無憂，聽汝時撾涂毒鼓。』元聰長期跟隨密庵禪師，在徑山擔任首座，後來出世，住在洪州的報恩寺，又遷到云居、隱靜、雪峰等寺。晚年被皇帝下旨住在徑山。當時人們都說晦庵禪師不會隨便許可人。這大概也是雪堂禪師慈悲行門的遺澤吧。
圓悟禪師，最初在成都的講堂講經，范丞相伯才見他器宇不凡，於是作了一篇長文，激勵他到南方去行腳。他的詞是這樣寫的：『觀水莫觀污池水，污池之水魚鱉卑。登山莫登逶邐山，逶迤之山草木希。觀水直觀滄溟廣，登山直上泰山上。所得不少所見高，工夫用盡非徒勞。南方幸有選佛地，好向其中窮妙旨。他年成器整頹綱，不負男兒出家志。大丈夫兮休擬議，豈為虛名滅身計。歡諧時節苦無多，卻被光陰暗添歲。成都況是』
【English Translation】 English version: Alas, at that time, could there still be such a person?
When Dahui (name of a Chan master, 1089-1163) was at Shuangjing, there were 1,700 dragon elephants (metaphor for outstanding talents). Among them was a practitioner named Zuqing, who requested a verse from Dahui for his mother's memorial day. Dahui, seeing his extraordinary appearance, gave him a verse: 'Penetrating that one point, even the Buddha cannot tolerate. A fierce tiger sits in the road, foxes and rabbits naturally hide.' Zuqing left the secular world at a young age, residing at Nanyuan, and later moved to Daolin. One night, he dreamed that Baogong gave him twenty pairs of chopsticks, and he felt puzzled upon waking. At that time, Liu Shumi Hongfu was the commander of Jinling and invited him to Zhongshan, where he lived for twenty years. In between, it was rebuilt due to a fire; could this be accidental? In the early years of Qingyuan (1195), Chan Master Fozhao returned from Wufeng to Yuwang Temple, and Zuqing succeeded him, passing away two years later. Believing that Master Miaoxi's words are not mistaken.
Monk Huian Guang was a Dharma heir of Chan Master Xuetang Xing, residing at Guifeng, and later moved to Fashi Temple in Quanzhou, upon the order of Councilor Zhou Gongkui. At the time of his death, he gave a verse to his young disciple Yuancong, saying: 'A poisonous seed in the Sangha, attendant Yuancong. Intolerable to my lineage, extinguish your side. Now I rest my head without worries, listening to you beat the poisoned drum.' Yuancong had long followed Chan Master Mian, served as the head of the assembly at Jingshan, and later left the secular world, residing at Baoen Temple in Hongzhou, and moved to Yunju, Yinqing, and Xuefeng Temples. In his later years, he was ordered by the emperor to reside at Jingshan. At that time, people said that Chan Master Huian would not casually give permission to anyone. This is probably also the legacy of Chan Master Xuetang's compassionate practice.
Chan Master Yuanwu initially lectured at the lecture hall in Chengdu. Prime Minister Fan Bocai, seeing his extraordinary qualities, wrote a long article to encourage him to travel to the South. His words were: 'When viewing water, do not view the water of a dirty pond; the fish and turtles in a dirty pond are lowly. When climbing a mountain, do not climb a winding mountain; the grass and trees on a winding mountain are sparse. When viewing water, directly view the vastness of the Cangming Sea; when climbing a mountain, directly climb Mount Tai. What is gained is not little, what is seen is high; the effort is exhausted, not in vain. Fortunately, the South has a place for selecting Buddhas; it is good to exhaust the profound meaning within it. In the future, when you become a vessel and rectify the declining order, do not betray the ambition of a man who has left home. O great man, do not hesitate; how can you sacrifice your life for empty fame? There are not many times of joy and harmony, but time secretly adds years. Chengdu is'
繁華國。打住只因華酒惑。吾師本是出塵人。肯隨齷齪同埋沒。吾師幸有虹霓志。切莫蹉跎向泥水。君不見吞舟之魚不隱小流。合抱之木豈生丹丘。大鵬一展九萬里。肯同飛燕著沙鷗。何如急流千里驥。莫學鷦鷯戀一枝。直饒講得千經論。也落禪家第二機。白雲本自戀高臺。暮罩朝籠不暫開。為赴蒼生霖雨望。等閑猶自出山來。又不見荊山有玉名瓊瑤。良工未遇居蓬蒿。當時若不離荊楚。爭得連城價倍高。
○本朝士大夫與當代尊宿撰語錄序。語句斬絕者。無出山谷．無為．無盡三大老。今代有蜀人馮當可者。于宗門深有造入。與石頭回禪師撰語錄序。江湖沸傳之。其詞曰。五祖晚得南堂。糙暴生獰。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。歸坐釣魚山上。乖崖峭壁十倍其師。狼毒砒礵不容下口。其徒彥聞更不瞥地。要收餘毒。散施諸方。余恐後人不著便宜。自取僵仆。故為標其荼毒。以示來者。縉雲野老序。
○無垢居士張九成。參妙喜。有大發明。而宗眼明白。嘗此老大而又大。言三乘十二分教。八萬四千余卷。到者漢面前不消一唾。十信．十住．十行．十回向．等覺．妙覺。到者漢面前不當一放。多年臘果養得五個虎子。橫行四海。向大唐國里．
【現代漢語翻譯】 現代漢語譯本： 繁華的國度啊。停步不前只因爲被華麗的酒所迷惑。我的老師本是超脫塵世的人，怎肯隨著平庸之輩一同被埋沒？我的老師幸有像彩虹一樣遠大的志向，千萬不要蹉跎歲月，沉溺於泥水之中。您沒看見嗎？能吞舟的大魚不會隱身於小溪流，合抱的大樹豈能生長在貧瘠的山丘？大鵬鳥一旦展開翅膀就能飛翔九萬里，怎肯與燕子海鷗為伍？不如做奔騰千里的駿馬，不要學鷦鷯只留戀一根樹枝。即使講得千經萬論，也落入了禪家的第二等境界。白雲本來就依戀高臺，早晚籠罩著它，不曾暫時離開。爲了滿足天下蒼生渴望甘霖的願望，也還是從山中出來了。又沒看見嗎？荊山出產美玉，名叫瓊瑤（美玉的名稱），良工沒有遇到，只能藏身於蓬蒿之中。當時如果不是離開了荊楚，怎能獲得價值連城的百倍高價？
本朝的士大夫與當代的尊宿撰寫語錄序，語句精煉犀利，沒有超過黃庭堅（山谷）、張商英（無為）、李之儀（無盡）這三位大老的。如今當代有蜀人馮當可，對於宗門有很深的造詣，與石頭回禪師撰寫語錄序，在江湖上廣為流傳。他的序文說：『五祖晚年得到南堂（人名），粗暴兇猛，超越了勤遠。天地狹窄，投靠年老的隋朝。回道者用運錘攻石的手法，向上敲擊堅硬高大的東西，用力既粗，一錘就穿透。歸來坐在釣魚山上，乖張的懸崖峭壁比他的老師還要厲害十倍，狼毒砒霜不能下口。他的徒弟彥聞更是不屑一顧，想要收集剩餘的毒素，散佈到各處。我擔心後人不佔便宜，反而自取滅亡，所以標明他的毒害，用來告誡後來的人。』縉雲野老的序。
無垢居士張九成，參拜妙喜（禪師名號），有很大的發明，而且宗門眼光明白。曾經說老大而又大，說三乘十二分教（佛教經典分類），八萬四千余卷，到了大丈夫面前不值得一唾。十信、十住、十行、十回向、等覺、妙覺（菩薩修行階位），到了大丈夫面前不值得一放。多年臘果養得了五個虎子，橫行四海，向著大唐國里。
【English Translation】 English version: The flourishing country. Stopping only because of being bewildered by the splendid wine. My teacher was originally a person detached from the world, how could he be buried with mediocrities? My teacher is fortunate to have the lofty aspirations like a rainbow, never waste time and indulge in the mud. Haven't you seen? The fish that can swallow a boat will not hide in a small stream, and the tree that can be embraced cannot grow on barren hills? The roc can fly ninety thousand miles once it spreads its wings, how can it be with swallows and seagulls? It is better to be a galloping horse for thousands of miles, do not learn the wren to be attached to a branch. Even if you talk about thousands of scriptures, you will fall into the second-rate realm of Zen.
White clouds originally love the high platform, covering it morning and evening, never leaving for a moment. In order to satisfy the world's desire for timely rain, it still comes out of the mountains. Haven't you seen? Jing Mountain produces beautiful jade, named Qiongyao (name of beautiful jade), the good craftsman has not met, can only hide in the weeds. If he hadn't left Jingchu at that time, how could he have obtained a hundred times higher price?
The scholar-officials of this dynasty and the respected elders of the contemporary era wrote prefaces to the recorded sayings, and the sentences were concise and sharp, none of which exceeded the three elders Huang Tingjian (Shangu), Zhang Shangying (Wuwu), and Li Zhiyi (Wujin). Now, in the contemporary era, there is Feng Dangke from Shu, who has a deep understanding of the Zongmen, and wrote a preface to the recorded sayings with Zen Master Shitou Hui, which is widely circulated in the Jianghu. His preface says: 'Wuzu got Nantang (personal name) in his later years, who was rude and fierce, surpassing Qin Yuan. The world is narrow, and he turned to the old Sui Dynasty. Hui Dao used the method of hammering stones to strike hard and tall things, using rough force, and penetrating with one hammer. Returning to sit on Diaoyu Mountain, the eccentric cliffs are ten times more powerful than his teacher, and the poisonous arsenic cannot be swallowed. His disciple Yan Wen even disdains it, wanting to collect the remaining toxins and spread them everywhere. I am worried that future generations will not take advantage of it, but will perish themselves, so I mark his poison to warn future generations.' Preface by the old man of Jinyun.
Layman Wugou, Zhang Jiucheng, visited Miaoxi (Zen master's name), had a great invention, and had a clear vision of the Zongmen. He once said that he was old and big, saying that the Three Vehicles and Twelve Divisions (classification of Buddhist scriptures), 84,000 volumes, are not worth a spit in front of a great man. The Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications, Equal Enlightenment, Wonderful Enlightenment (stages of Bodhisattva practice) are not worth letting go in front of a great man. After many years of preserving fruit, he raised five tiger cubs, rampaging across the world, towards the Great Tang Dynasty.
日本國里．新羅國里拋屎撒屙。直得乾坤漆黑。日月奔忙。須彌岌峇。四海揚波。慢調絲竹。打個小坐。看渠面觜大似三家村裡田厙兒。而其用處猶如烏風黑雨。天雷閃電。霹靂聲中。觱栗撥剌。拖去一大猛火。咄。是甚閑公事。
○蔣山元。嗣慈明。元后得雪竇雅。雅得慈覺印。混融然實嗣之。乾道間。然住金陵天禧。時妙癡禪住保寧。明大禪住蔣山。明薄然。以其流派非黃龍．楊岐直下也。嘗與廷諍。然口辯捷。明頗遭所困。竟得癡禪解之。然器量過人。但出世太早。不歷諸方門戶。宗眼混淆。故叢林多以此薄之。后住南華。滅於五羊。臨行脫灑。邦人積沉香以荼毗之。一段殊勝非小小。余與然生緣同處。恨不識其慈范。最愛其祭慈覺一文。甚佳。曰。建炎三年。我忽顛怪。拈下幞頭。把斷腰帶。夜盜師庭。遭師捉敗。既無一物。空禮三拜。自是退思。恨不小小。人或罵師。老不唧𠺕。了無能解。我即舉首。仰天慶怪。人或譽師。道超佛祖。量廓滄海。我即持杖。擊其頭碎。如何若何。錯會者多。敬陳薄奠。師笑婆娑。然有小師大驥者。淳熙間。住衢之靈曜。時朝廷方行役法。二浙江淮處並差定。驥乃紏率衢．婺．處三州僧尼道士。造朝免之。今天下僧道由此獲安。不為國家之差役者。蓋驥之力耶。后之圓
【現代漢語翻譯】 現代漢語譯本： 日本國里、新羅國里拋屎撒尿，弄得天地一片漆黑，太陽月亮奔波忙碌，須彌山搖搖欲墜，四海波濤洶涌。還慢悠悠地彈著絲竹樂器，打個小盹。看看那傢伙的臉，大得像三家村裡的田地倉庫，而它的作用就像烏雲狂風、黑雨傾盆、天雷閃電一般，在霹靂聲中，發出「觱栗撥剌」的聲音，拖走一大片猛火。咄！這是什麼閑事？
蔣山元禪師，是慈明禪師的法嗣。元禪師後來得到了雪竇雅禪師的認可，雅禪師又得到了慈覺印禪師的認可，混融禪師實際上是繼承了慈覺印禪師的法脈。乾道年間（1165-1173），元禪師住在金陵天禧寺，當時妙癡禪師住在保寧寺，明大禪師住在蔣山寺。明大禪師輕視元禪師，認為他的流派不是黃龍慧南禪師、楊岐方會禪師的嫡傳。曾經與朝廷爭論，元禪師口才敏捷，明大禪師頗受困擾，最終由癡禪師解圍。元禪師器量過人，但出世太早，沒有經歷各方參學，宗門眼界有些混淆，所以叢林中很多人因此輕視他。後來住在南華寺，在五羊圓寂。臨終時非常灑脫，當地人積攢沉香將他火化。這是一段殊勝的經歷，非同小可。我與元禪師有同鄉之緣，遺憾沒有認識他的慈悲風範。最喜歡他祭奠慈覺禪師的一篇文章，寫得非常好。文章中說：「建炎三年（1129），我忽然癲狂怪異，摘下頭巾，解開腰帶，夜裡盜竊師父的庭院，被師父抓個正著。我一無所有，只是空空地禮拜了三拜。從此以後，我退思反省，後悔自己做得不夠好。有人罵師父，說他老糊塗了，一點也不懂禪，沒有人能夠理解。我立刻舉起頭，仰天慶幸師父的怪異。有人讚美師父，說他超越了佛祖，氣量寬廣如滄海。我立刻拿起棍子，打碎他的頭。怎麼樣？怎麼樣？錯會的人太多了。恭敬地陳設薄奠，師父笑著，姿態婆娑。」
元禪師有個小徒弟叫大驥，淳熙年間（1174-1189），住在衢州的靈曜寺。當時朝廷正在推行役法，二浙（浙江東西兩路）和淮南地區都要攤派。大驥於是糾集衢州、婺州、處州三州的僧尼道士，上朝請求免除。今天天下的僧人和道士能夠因此獲得安寧，不被國家徵用服役，大概都是大驥的功勞吧。後來的圓寂……
【English Translation】 English version: In the land of Japan, in the land of Silla, they throw excrement and urine, making the universe pitch black, the sun and moon rush about busily, Mount Sumeru totters precariously, and the four seas surge with waves. Yet they leisurely play stringed instruments and take a nap. Look at that fellow's face, as big as a field barn in Three Families Village, and its function is like dark clouds and violent winds, black rain pouring down, thunder and lightning. Amidst the sound of thunder, with a 'bili bala' sound, it drags away a great raging fire. Bah! What idle business is this?
Zen Master Yuan of Jiangshan was a Dharma heir of Zen Master Ciming. Later, Zen Master Yuan was recognized by Zen Master Xuedou Ya, who in turn was recognized by Zen Master Cijue Yin. Zen Master Hunrong actually inherited the Dharma lineage of Zen Master Cijue Yin. During the Qiandao period (1165-1173), Zen Master Yuan lived in Tianxi Temple in Jinling. At that time, Zen Master Miaochi lived in Baoning Temple, and Zen Master Mingda lived in Jiangshan Temple. Zen Master Mingda looked down on Zen Master Yuan, believing that his lineage was not a direct transmission from Zen Master Huanglong Huinan or Zen Master Yangqi Fanghui. He once argued with the court, and Zen Master Yuan was quick-witted, causing Zen Master Mingda to be quite troubled, eventually relieved by Zen Master Chi. Zen Master Yuan had extraordinary capacity, but he came into the world too early and did not experience learning from various places, so his understanding of the Zen school was somewhat confused, which is why many in the monastic community looked down on him. Later, he lived in Nanhua Temple and passed away in Wuyang. At the time of his death, he was very free and unrestrained, and the locals accumulated agarwood to cremate him. This was an extraordinary experience, not insignificant. I had a hometown connection with Zen Master Yuan, and I regret not knowing his compassionate demeanor. I love his article commemorating Zen Master Cijue the most, which is very well written. The article says: 'In the third year of Jianyan (1129), I suddenly became mad and strange, took off my headscarf, untied my belt, and stole into my master's courtyard at night, only to be caught by my master. I had nothing, just empty-handedly bowed three times. From then on, I reflected and regretted that I had not done well enough. Some people scolded the master, saying that he was old and confused and did not understand Zen at all, and no one could understand him. I immediately raised my head and rejoiced in the master's strangeness. Some people praised the master, saying that he surpassed the Buddhas and his capacity was as vast as the sea. I immediately picked up a stick and smashed his head. How about it? How about it? Too many people misunderstand. I respectfully present a meager offering, and the master smiles, his posture graceful.'
Zen Master Yuan had a young disciple named Daji, who lived in Lingyao Temple in Quzhou during the Chunxi period (1174-1189). At that time, the court was implementing the corvée system, and both Zhejiang (East and West circuits) and Huainan were to be apportioned. Daji then gathered monks, nuns, and Taoists from Quzhou, Wuzhou, and Chuzhou to petition the court for exemption. Today, the monks and Taoists of the world are able to obtain peace and are not conscripted by the state, probably due to Daji's efforts. The later passing away...
頂方袍者。當知所自耳。驥后住天臺平田而卒。
○肯堂充見卍庵顏。性識敏利。博達古今。前後所作語句甚多。送僧訪簡初居士尤侍郎求典牛和尚語錄序。其詞曰。岷峨山下三角虎。跳入南方誰敢侮。泐潭老準眼放光。背手暗發千鈞弩。一箭中的死復活。從此咬人齒不露。武寧山中四十年。豈獨坐斷江西路。徑山涂毒遭一口。至今有理無雪處。卻遣弟子往毗耶。問訊居士覓轉語。居士贊之口即啞。居士罵之目即瞽。居士贊罵不及處。請為渠作語錄序。
○公安殊。川人。亦嗣卍庵。為人骨鯁。人莫能親疏。乾道間。道行湖湘。嘗有自讚曰。月色照山谷。泉聲落斷崖。水光山色里。一塊爛枯柴。又曰。老鶴入枯池。善解藏羽翮。點著背摩天。壺中天地窄。
○瑞巖順。嗣水庵。號葦堂。初在池之梅山。嘗有上堂云。今朝五月十五。一夜淋淋下雨。不知林下道人相逢作么生舉。舉得全。攔胸劈面拳。為甚麼如此。精金若不經爐冶。爭得光華徹底鮮。又。十日入室。五日昇堂。千丑百拙。無處埋藏。咄。相牽入鑊湯。后終於臺之瑞巖。
○萬壽修。閩人。初依應庵。后見或庵于常之無錫。出世霅之上方。遷雙塔。其道未振。因涂毒自鑒上能仁。持缽過吳門。眾善友請小參。修引坐云。正法眼藏向
【現代漢語翻譯】 現代漢語譯本： 頂著方袍的人，應當知道他的來處。驥后禪師住在天臺平田，在那裡圓寂。 肯堂禪師充分領會了卍庵（禪師名號）的教誨。他天性聰敏，博通古今。前後所作的語句很多。他為僧人拜訪簡初居士尤侍郎求典牛和尚語錄寫了序。序中的詞是：『岷山峨眉山下有一隻三角虎，跳入南方誰敢輕侮？泐潭老準禪師眼中放出光芒，揹著手暗中發出千鈞之弩。一箭射中，死人也能復活，從此咬人的牙齒也不露了。武寧山中四十年，難道只是坐斷了江西的路？徑山涂毒鼓遭他一口，至今有理也無法洗雪。卻派遣弟子前往毗耶離城，問候居士尋求轉語。居士讚揚他，口就啞了；居士謾罵他，眼就瞎了；居士讚揚謾罵都達不到的地方，請我為他作語錄序。』 公安殊禪師，是四川人，也繼承了卍庵（禪師名號）的禪法。他為人剛正不阿，人們無法親近或疏遠他。乾道（1165-1173）年間，他在湖湘一帶弘揚佛法。曾經有自讚說：『月色照耀山谷，泉水的聲音落在斷崖。水光山色之中，有一塊腐爛的枯柴。』又說：『老鶴飛入枯池，善於隱藏羽毛翅膀。輕輕一點就能背摩青天，壺中的天地卻很狹窄。』 瑞巖順禪師，繼承了水庵（禪師名號）的禪法，號葦堂。最初在池州的梅山，曾經上堂說法：『今天五月十五，一夜淋淋下雨。不知道山林下的修行人相逢時該如何應對？如果應對得完全，就攔胸劈面一拳。為什麼這樣做？精金如果不經過爐火冶煉，怎能得到徹底的光華？』又說：『十天入室，五天升堂，千般醜陋，百般笨拙，無處埋藏。咄！相牽著一起進入鑊湯。』後來在臺州的瑞巖圓寂。 萬壽修禪師，是福建人，最初依止應庵（禪師名號），後來在常州的無錫拜見了或庵（禪師名號）。出世在霅之上方，后遷往雙塔，但他的道風沒有振興。因此在涂毒自鑒上能仁寺。持缽經過吳門，眾多善友請他小參。修禪師引坐說：『正法眼藏向』
【English Translation】 English version: The one wearing the square robe should know where he comes from. Chan Master Ji Hou lived in Ping Tian, Tiantai, and passed away there. Chan Master Kentang fully understood the teachings of Wan'an (Chan Master's title). He was naturally intelligent and well-versed in ancient and modern knowledge. He wrote many statements before and after. He wrote a preface for the 'Sayings of Abbot Dianniu' requested by Layman Jianchu You, a servant, for a monk's visit. The words in the preface are: 'Under the Min and Emei Mountains, there is a triangular tiger. Who dares to insult it when it jumps into the South? Old Master Zhun of Letan's eyes emit light, secretly firing a thousand-pound crossbow behind his back. One arrow hits the mark, and the dead can be resurrected. From then on, the teeth that bite people are no longer exposed. For forty years in Mount Wuning, is it just cutting off the road to Jiangxi? The poisoned drum of Jing Mountain suffered a bite from him, and even if there is reason, it cannot be washed away to this day. Yet, he sent his disciple to Vaisali to greet the layman and seek a turning word. If the layman praises him, his mouth becomes mute; if the layman scolds him, his eyes become blind; where the layman's praise and scolding cannot reach, please write a preface to his sayings for him.' Chan Master Gong'an Shu, from Sichuan, also inherited the Chan teachings of Wan'an (Chan Master's title). He was upright and unyielding, and people could neither be close to him nor distant from him. During the Qiandao period (1165-1173), he propagated the Dharma in the Hunan and Xiang areas. He once wrote a self-praise saying: 'The moonlight shines on the valleys, and the sound of the spring falls on the cliffs. Amidst the water and mountain scenery, there is a rotten piece of firewood.' He also said: 'An old crane enters a dry pond, skilled at hiding its feathers and wings. A light touch can reach the sky, but the world in the pot is very narrow.' Chan Master Ruiyan Shun, inherited the Chan teachings of Shui'an (Chan Master's title), and was known as Weitang. Initially at Meishan in Chizhou, he once gave a Dharma talk: 'Today is the fifteenth of the fifth month, and it has been raining heavily all night. I wonder how the practitioners in the forest should respond when they meet? If the response is complete, then a punch right in the chest and face. Why do this? If pure gold is not refined in a furnace, how can it obtain complete brilliance?' He also said: 'Ten days in the room, five days ascending the hall, a thousand uglinesses, a hundred clumsinesses, nowhere to hide. Tut! Pulling each other into the boiling cauldron.' Later, he passed away at Ruiyan in Taizhou. Chan Master Wanshou Xiu, from Fujian, initially relied on Ying'an (Chan Master's title), and later met Huo'an (Chan Master's title) in Wuxi, Changzhou. He emerged in Shangfang, Zha, and later moved to Shuangta, but his Dharma style did not flourish. Therefore, he was at Nengren Temple on the poisoned drum of Zijian. Carrying his alms bowl through Wumen, many good friends invited him for a small Dharma talk. Chan Master Xiu led the seating and said: 'The Right Dharma Eye Treasury towards'
這瞎驢邊滅卻。直得盡大地人扶持不起。是以曹溪路上荊棘參天。少室峰前髑髏遍野。非盧扁不能起膏肓之疾。非孫吳不能全殺活之機。涂毒一撾。聞者皆喪。要津把斷。風骨旋生。既有如是宗師。佛法不怕爛卻。然雖與么。且道因行掉臂。普照群機一句作么生道。三尺靈光摩竭令。滿城和氣暖如春。下座。涂毒握手云。將謂或庵其後無人。元來有吾侄在。自此道行吳中矣。
○笑庵悟。蘇之常熟人。棄俗出家。初見無庵全。后見密庵于衢之烏巨。淳熙間。首眾于冷泉。專以供養為心。時歲大饑。密庵持缽未回。知事約束方來。悟坐在山門。一例放入。洎密庵回。知事沮之。密庵見悟似不悅。因辭云。有但得院子如揲大。盡情供養五湖僧之句。不逾時。住衢祥符。歷董數剎。果以供養為務。
○雁山枯木元禪師。嗣妙喜。示眾頌曰。雁山枯木實頭禪。不在尖新語句邊。背手驀然拈得著。長鯨吞月浪滔天。
○溈山寶。亦嗣大慧。叢林老成。晚居大溈。有頌云。八十翁翁輥繡毬。輥來輥云不知休。如今輥向千峰頂。坐看溈山水牯牛。
○空東山。福人。初見草堂清。后見妙喜。喜見其姿氣超卓。意欲羅籠至。為頂相贊云。慧空抓著吾癢處。吾嘗劄著他痛處。痛處癢。癢處痛。不與千聖同途。豈
【現代漢語翻譯】 現代漢語譯本： 這瞎驢邊滅卻（指徹底消除錯誤的見解）。真正能做到這一點，即使是盡大地的人也無法扶持他起來（指其堅定不移）。因此，曹溪（六祖慧能弘法之地）的路上荊棘叢生，少室峰（達摩面壁之處）前白骨遍野（比喻修行之路充滿挑戰）。不是盧扁（名醫）不能醫治深入骨髓的疾病，不是孫吳（軍事家）不能掌握殺活的玄機（比喻生死大事）。涂毒鼓一敲，聽到的人都喪命（比喻棒喝的威力）。在要道口把關，風骨隨即產生（比喻嚴格的考驗能激發人的潛力）。既然有這樣的宗師，佛法就不怕衰敗。雖然如此，那麼，且說『因行掉臂，普照群機』（指修行過程中的自在和智慧）這句話該怎麼說呢？『三尺靈光摩竭令（比喻佛法的威嚴），滿城和氣暖如春（比喻佛法的慈悲）。』下座。涂毒握手說：『我以為或庵之後沒有人了，原來有我的侄子在。』從此，他的道行在吳中傳播開來。
笑庵悟，蘇州常熟人。捨棄世俗出家。最初拜見無庵全，後來在衢州烏巨拜見密庵。淳熙年間（1174-1189），在冷泉寺擔任首座，專心供養。當時遇到大饑荒，密庵拿著缽還沒回來，知事約束後來的人。悟坐在山門，一律放他們進去。等到密庵回來，知事責備他。密庵見悟好像不高興，於是辭別說：『只要有像揲（音shé，指小面積）那麼大的院子，就可以盡情供養五湖的僧人。』不久，他住在衢州祥符寺，歷任多座寺院的住持，果然以供養為己任。
雁山枯木元禪師，師承妙喜（大慧宗杲）。開示大眾時說偈語：雁山枯木是真正的頭禪，不在於尖新奇特的語句。背手突然拈得著，如同長鯨吞月，波浪滔天。
溈山寶，也師承大慧（宗杲）。是叢林中的老修行，晚年居住在大溈山。有頌詞說：八十歲的老翁滾動繡球，滾動滾動不知疲倦。如今滾動到千峰頂上，坐看溈山的水牯牛（比喻禪者的自在）。
空東山，福人。最初拜見草堂清，後來拜見妙喜（大慧宗杲）。妙喜見他姿態氣度超凡，想要籠絡他，為他寫頂相贊說：慧空抓著我的癢處，我曾經紮著他的痛處。痛處癢，癢處痛，不與千聖同途，難道...
【English Translation】 English version: This blind donkey side is extinguished (referring to completely eliminating wrong views). Truly able to do this, even if all the people on earth cannot support him (referring to his unwavering determination). Therefore, the road to Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma) is full of thorns, and the front of Shaoshi Peak (the place where Bodhidharma faced the wall) is full of skulls (metaphor for the challenges of the path of practice). Not Lu Bian (a famous doctor) can cure diseases that penetrate the bone marrow, not Sun Wu (a military strategist) can grasp the mystery of killing and living (metaphor for the great matter of life and death). A drum of poisoned poison is struck, and all who hear it lose their lives (metaphor for the power of a sharp rebuke). Guarding the key intersection, the spirit and bones are immediately produced (metaphor for strict tests can stimulate people's potential). Since there is such a master, the Buddha Dharma is not afraid of decay. Although this is the case, then, let's say, 'Because of the practice of swinging arms, universally illuminating all machines' (referring to the freedom and wisdom in the process of practice), how should this sentence be said? 'Three feet of spiritual light, Magadha decree (metaphor for the majesty of the Buddha Dharma), the whole city is harmonious and warm as spring (metaphor for the compassion of the Buddha Dharma).' Leave the seat. Tu Du shook hands and said, 'I thought there was no one after Huo An, but it turned out that my nephew was here.' From then on, his Taoist practice spread in Wuzhong.
Xiao'an Wu, a native of Changshu, Suzhou. He abandoned the secular world and became a monk. He first met Wu'an Quan, and later met Mi'an at Wuju in Quzhou. During the Chunxi period (1174-1189), he served as the head seat in Lengquan Temple, focusing on offering. At that time, there was a great famine, and Mi'an had not returned with his bowl, and the knowing affairs restricted those who came later. Wu sat at the mountain gate and let them all in. When Mi'an returned, the knowing affairs blamed him. Mi'an saw that Wu seemed unhappy, so he resigned and said, 'As long as there is a courtyard as big as a die (referring to a small area), you can fully support the monks of the Five Lakes.' Soon, he lived in Xiangfu Temple in Quzhou, and served as the abbot of many temples, and he really took offering as his duty.
Zen Master Yan Shan Kumu Yuan, a successor of Miaoxi (Dahui Zonggao). When instructing the public, he said in a verse: Yan Shan Kumu is the real head Zen, not in the sharp and novel words. Suddenly picking it up with your hands behind your back, it is like a whale swallowing the moon, and the waves are滔天.
Weishan Bao, also a successor of Dahui (Zonggao). He is an old practitioner in the jungle, and lived in Daweishan in his later years. There is a verse saying: An eighty-year-old man rolls an embroidered ball, rolling and rolling without knowing rest. Now rolling to the top of a thousand peaks, sitting and watching the water buffalo of Weishan (metaphor for the freedom of the Zen practitioner).
Kong Dongshan, a blessed person. He first met Caotang Qing, and later met Miaoxi (Dahui Zonggao). Miaoxi saw that his posture and demeanor were extraordinary, and wanted to win him over, and wrote a top-like praise for him, saying: Huikong scratched my itch, and I once pierced his pain. Pain is itchy, itchy is painful, not on the same path as the thousands of saints, could it be...
與衲僧共用。誰知掃帚竹里無錢筒。蒿枝叢內無樑棟。如今各自不知己。一任𦘕出這般不唧𠺕底老凍膿。從教掛向壁角落頭。使晝夜燒兜樓婆．畢力迦．沉水膠香。作七代祖翁之供。然空秉志不渝。竟嗣草堂。叢林有識者輩皆仰羨之。空善作語句。有東山外集行於世。如曰。東山送人只一句。才擬欽承喝出去。如今更向紙上求。大似蒼鷹拏狐兔。上人上人知不知。端坐守之無了期。趁取秋風霜木落。泐潭百丈在江西。有升次山住幽巖鏤空之集流於江浙。
○庵堂道號。前輩例無。但以所居處呼之。如南嶽．青原．百丈．黃檗是也。庵堂者。始自寶覺心禪師謝事黃龍。退居晦堂。人因以稱之。自後靈源．死心．草堂皆其高弟。故遞相法之。真凈與晦堂同出黃龍之門。故亦以云庵號之。覺范乃云庵之子。故以寂音甘露滅自標。大抵道號有因名而召之者。有以生緣出處而號之者。有因做工夫有所契而立之者。有因所住道行而揚之者。前後皆有所據。豈茍云乎哉。今之兄弟。才入眾來。未曾夢見向上一著子。早已各立道號。殊不原其本故。瞎堂遠禪師因結制次。問知事云。今夏俵扇多少。知事曰。五百來柄。遠曰。又造五百所庵也。蓋禪和庵。才得柄扇子。便寫個庵名定也。聞者罔不大笑。余以母氏夢梵僧頂一月而投之
【現代漢語翻譯】 現代漢語譯本 與衲僧（指雲遊僧人）共用。誰知道掃帚竹里沒有錢筒，蒿枝叢內沒有樑棟。如今各自不瞭解自己，任憑畫出這般不中用的老凍膿（比喻無用之人）。從教掛向壁角落頭，使晝夜燒兜樓婆（檀香的一種），畢力迦（香名），沉水膠香，作為七代祖翁的供奉。然而空秉持志向不改變，最終繼承了草堂（寺廟名）。叢林中有見識的人都仰慕他。空善於創作語句，有《東山外集》流傳於世，例如說：『東山送人只一句，才想欽承就被喝出去。如今更向紙上求，大似蒼鷹抓狐兔。上人上人知不知，端坐守著沒有了期。趁著秋風霜木落，泐潭（地名）百丈（寺廟名）在江西（省名）。』有升次山住在幽巖鏤空的地方，他的集子在江浙（省份名）一帶流傳。
○庵堂道號。前輩的規例是沒有的，只是用所居住的地方來稱呼，例如南嶽（山名，佛教聖地），青原（山名，寺廟名），百丈（寺廟名），黃檗（山名，寺廟名）就是這樣。庵堂的稱呼，開始於寶覺心禪師辭去黃龍（寺廟名）的職務，退居晦堂（寺廟名）。人們因此用這個稱呼他。之後靈源（人名），死心（人名），草堂（寺廟名）都是他的高徒，所以互相傚法。真凈（人名）與晦堂（寺廟名）都出自黃龍（寺廟名）門下，所以也用云庵來稱呼他。覺范（人名）是云庵（人名）的兒子，所以用寂音甘露滅來標榜自己。大概道號有因為名字而稱呼的，有因為生緣出處而號稱的，有因為做功夫有所領悟而立的，有因為所住的地方和道行而宣揚的，前後都有所依據，難道是隨便說的嗎？現在的兄弟，才進入僧眾，還沒夢見過向上的一著，就已經各自立了道號，實在不追究它的本來緣故。瞎堂遠禪師在結制期間，問知事說：『今年夏天準備了多少扇子？』知事說：『五百來把。』遠說：『又造了五百所庵啊。』大概禪和（指僧人）才得到一把扇子，便寫個庵名定下來了。聽的人沒有不大笑的。我因為母親夢見梵僧頭頂一輪月亮而投胎。
【English Translation】 English version Shared with mendicant monks (referring to wandering monks). Who knows that there are no money tubes in the bamboo of the broom, and no beams and pillars in the thickets of artemisia. Now each does not know himself, letting draw out this useless old frozen pus (a metaphor for a useless person). Let it be hung in the corner of the wall, so that day and night it burns dhূপ (a type of sandalwood), bdellium (a type of incense), and agarwood glue, as offerings to the seven generations of ancestors. However, Kong Bingzhi's ambition does not change, and he eventually inherited Caotang (temple name). Those with knowledge in the monastic community all admire him. Kong is good at creating sentences, and the 'Dongshan Waiji' is circulated in the world, such as saying: 'Dongshan sends people only one sentence, and as soon as you try to accept it, you are shouted out. Now you are seeking it on paper, much like a goshawk catching a fox and rabbit. Superior person, superior person, do you know? Sitting and guarding it has no end. Take advantage of the autumn wind and frost to fall the trees, Letan (place name) Baizhang (temple name) is in Jiangxi (province name).' There is Sheng Cishan living in the secluded rock carving, and his collection is circulated in the Jiangzhe (provinces name) area.
○ The Taoist name of the hermitage. There is no precedent for the predecessors, but it is called by the place where they live, such as Nan Yue (mountain name, Buddhist holy place), Qingyuan (mountain name, temple name), Baizhang (temple name), and Huangbo (mountain name, temple name). The name of the hermitage began when Zen Master Baojuexin resigned from Huanglong (temple name) and retired to Huitang (temple name). People therefore used this to call him. Later, Lingyuan (person name), Sixin (person name), and Caotang (temple name) were all his high disciples, so they followed each other. Zhenjing (person name) and Huitang (temple name) both came from Huanglong (temple name), so they also used Yun'an to call him. Juefan (person name) is the son of Yun'an (person name), so he used Jiyin Ganlu Mie to flaunt himself. Generally, Taoist names are called because of their names, some are named because of their birth and origin, some are established because of their understanding of their work, and some are promoted because of their place of residence and Taoism. There is a basis for everything before and after. How can it be said casually? Now the brothers, just entered the Sangha, have not dreamed of the next step, and have already established their own Taoist names, and they do not investigate its original cause. Zen Master Xiatangyuan asked the supervisor during the conclusion: 'How many fans are prepared this summer?' The supervisor said: 'About five hundred.' Yuan said: 'Another five hundred nunneries have been built.' Probably the Chan monks (referring to monks) only got a fan, and they wrote a nunnery name to set it. Those who heard it did not laugh. I was conceived because my mother dreamed of a Brahma monk with a moon on his head.
懷中。既覺遂育。因以古月自號。以安穩眠呼之。蓋彷覺范甘露滅也。二號皆維摩．寶積所出。故橘洲曇公為余作古月說云。萬古長空。一朝風月。慚愧古人。模寫得成也。融禪未生之夕。其母夢得月。是為生子之祥。愧今人不去卻模子也。融禪不負其母。兼不忘古人。古月名庵。不為忝矣。涂毒老人亦有四句云。萬古長空月。何曾有晦明。此心元一體。隨處燭精靈。
○安定郡王。號超然居士。頃在東京時。即留意空宗。見長靈卓禪師。有打發處。后因事謫江西。及虜人陷東京。宗室諸王多隨二聖北陷。居士因此得免。乃居三衢。與馮侍郎至道並雪堂行禪師為方外友。衢人知信向佛乘。多自茲始。嘗有南嶽法輪省行堂記最高妙。又撰戒欲文。今錄於此。嘗謂世人無始時來。有大苦惱。惑亂身心。不求出離。所大苦者。淫慾之事也。此苦能昏塞精神。戕賊性命。障德敗道。妨廢修行。每念私心潛散。邪見動搖。不以境緣有無。不分去處凈穢。便起顛倒。恣行觸污。凈眼觀之。有何快樂。且情塵流轉。慾火燒然。自古迨今。老幼貴賤。無不被其害也。蓋世人廣貪財利。追求爵祿。如意之後。唯是耽著色慾。又有緇素之間。百念灰冷。惟此一事多為魔惱。至於造妖作竊。傾國亡家。或善和眷屬因此紛爭。或久遠夫婦
【現代漢語翻譯】 現代漢語譯本： 在懷中。醒來后就懷孕了。因此用『古月』（指『胡』字，此處指代少數民族）自稱，用『安穩眠』來稱呼他。大概是模仿覺范（僧人）的甘露滅（指涅槃）。這兩個稱號都出自《維摩詰經》和《寶積經》。所以橘洲曇公為我作《古月說》說：『萬古長空，一朝風月，慚愧古人，模寫得成也。』融禪師未出生那天晚上，他的母親夢見了月亮，這是生兒子的祥兆。慚愧現在的人不去掉模仿的痕跡。融禪師沒有辜負他的母親，也不忘記古人，用『古月』命名庵，不算辱沒這個名字。涂毒老人也有四句詩說：『萬古長空月，何曾有晦明。此心元一體，隨處燭精靈。』
安定郡王，號超然居士。先前在東京（北宋都城，今河南開封）時，就留意于空宗。拜見長靈卓禪師，有所領悟。後來因為事情被貶到江西。等到金兵攻陷東京（1127年），宗室諸王大多跟隨徽、欽二帝被擄到北方。居士因此得以倖免。於是居住在三衢（今浙江衢州）。與馮侍郎至道和雪堂行禪師結為方外之友。衢州人知道並信奉佛法，大多從這時開始。曾經有南嶽法輪省行堂記，內容最高妙。又撰寫《戒欲文》，現在摘錄於此。他曾經說世人從無始以來，有很大的苦惱，迷惑擾亂身心，不求出離。最大的苦惱，就是淫慾之事。這種苦惱能夠昏聵精神，殘害性命，阻礙德行，敗壞道業，妨礙廢弛修行。每當想到私心暗暗散發，邪見動搖，不因為環境的乾淨與否，不分去處的清凈與污穢，就產生顛倒，放縱地進行接觸和玷污。用清凈的眼睛來看，有什麼快樂可言呢？而且情慾像塵土一樣流轉，像火焰一樣燃燒。從古到今，無論老幼貴賤，沒有不被它所傷害的。大概世人廣泛貪圖財利，追求爵位俸祿，如願之後，只是沉溺於。又有出家和在家之人，百般念頭都已灰冷，唯獨這件事常常被魔所困擾。以至於製造妖邪，進行偷竊，傾覆國家，毀滅家庭，或者善良和眷屬因此紛爭，或者長久的夫婦
【English Translation】 English version: He held him in his arms. Upon awakening, she was pregnant. Therefore, she called herself 'Guyue' (古月, literally 'ancient moon,' a play on the character 'Hu,' 胡, referring to ethnic minorities) and called him 'Anwenmian.' This was likely in imitation of the awakening of Fan (a monk) to the extinguishing of Ganlu (甘露, nectar, referring to Nirvana). Both names originate from the Vimalakirti Sutra and the Ratnakuta Sutra. Therefore, the monk Tan of Juzhou wrote a 'Guyue Explanation' for me, saying: 'The vast sky of eternity, a fleeting moment of wind and moon, ashamed of the ancients, who could so perfectly capture it.' On the night before the birth of Chan Master Rong, his mother dreamed of the moon, a propitious sign of giving birth to a son. Ashamed are those today who do not remove the traces of imitation. Chan Master Rong did not fail his mother, nor did he forget the ancients, naming his hermitage 'Guyue,' which is not a disgrace to the name. The Old Man of Poison also has four lines of verse: 'The moon in the eternal sky, has it ever had darkness or light? This mind is originally one, illuminating the spirit everywhere.'
The Prince of Anding, styled himself as Layman Chaoran. Previously, when he was in Dongjing (Tokyo, the capital of the Northern Song Dynasty, present-day Kaifeng, Henan), he paid attention to the doctrine of emptiness. He met Chan Master Changling Zhuo and had some understanding. Later, due to an incident, he was demoted to Jiangxi. When the Jurchen troops captured Dongjing (1127 AD), most of the princes of the imperial clan were captured and taken north along with Emperors Huizong and Qinzong. The Layman was thus spared. He then resided in Sanqu (present-day Quzhou, Zhejiang). He became friends with Vice Minister Feng Zhidao and Chan Master Xuetang Xing. The people of Quzhou came to know and believe in Buddhism, mostly starting from this time. There was once a record of the Hall of Practice of the Dharma Wheel of Nanyue, which was of the highest and most profound content. He also wrote 'Admonitions Against Desire,' which are now excerpted here. He once said that people have had great suffering since beginningless time, confusing and disturbing their minds, and not seeking liberation. The greatest suffering is the matter of lustful desire. This suffering can darken the spirit, harm life, obstruct virtue, ruin the Way, and hinder and abandon practice. Whenever one thinks of private thoughts secretly arising, and wrong views shaking, regardless of whether the environment is clean or not, regardless of whether the place is pure or defiled, one becomes inverted, indulging in contact and defilement. Looking at it with pure eyes, what happiness is there to be found? Moreover, emotional desires flow like dust, and burn like flames. From ancient times to the present, whether old or young, noble or lowly, none have not been harmed by it. Generally, people widely covet wealth and profit, and pursue titles and salaries. After their wishes are fulfilled, they only indulge in . There are also those among monastics and laypeople whose hundreds of thoughts have grown cold, but this one matter is often troubled by demons. To the point of creating evil, committing theft, overturning countries, destroying families, or good people and relatives therefore quarrel, or long-standing couples
因此乖離。信之。壞人根本。累人深重。奸妒欺昧。不可名言。是故佛說諸業易斷。此苦難除。茍能滅盡。無不成道。大抵男女二根。初無分別。邪妄發生。互起愛染。結習牽纏。遂有思想驚夢之苦。蠹費破散之苦。冤結離間之苦。遭刑染疾之苦。直到夭亡。終未省悟。明知穢污非清凈因。如蛾投火。自受燋然。如來明誨。若不斷淫。欲求聖道。無有是處。當知情愛為災難之端。狐媚乃殺人之賊。起煩惱因。入地獄種。誤人損德。喪身失命。常於一切處泯絕男女相。究竟真實。誰受欲事。當知革囊臭穢。敗壞總成白骨。念欲境界。復有何樂。雖在夢中。亦生怖畏。普愿一切含靈具識。盡生厭舍。如冤家想。當遠離也。如大火聚。不可近也。如毒蛇來。當急避也。果能一發悔念。俾得此纏縛自然消釋。變垢濁而獲法身。散淫火而為智慧。互相教化。同行凈道。證安樂行。
○傳曰。盡信書則不如無書。此語均然。何也。儒家經史。例有監本證據。語意已定。吾門廣眾。鄙者常眾。識者常寡。故多以臆見改易。遂失先聖玄妙之旨。可不哀哉。如紹興間。四明再開傳燈統要。乃雙溪庸僧思鑒干。緣鑒者素無學識。誠謬故尊宿問答之言甚多。此真法門大罪人也。嗚呼。此書乃本朝楊文公太年奉詔為吳僧道原校定。一旦見
【現代漢語翻譯】 現代漢語譯本 因此產生乖離。相信它，是壞人的根本，使人遭受深重的痛苦。奸詐、嫉妒、欺騙、愚昧，難以用言語來形容。所以佛說其他的罪業容易斷除，而這種苦難以去除。如果能夠滅盡這些，沒有不能成就佛道的。大體上，男女二根，最初沒有分別，因為邪妄的念頭產生，互相生起愛染之心，結成習氣互相牽纏，於是就有了思想驚夢的痛苦，耗費破散的痛苦，冤仇糾結離間的痛苦，遭受刑罰染上疾病的痛苦，直到夭折死亡，始終沒有醒悟。明明知道污穢不是清凈的因，卻像飛蛾撲火一樣，自己遭受燒焦的痛苦。如來明白地教誨說，如果不斷除淫慾，想要尋求聖道，是沒有這種事情的。應當知道情愛是災難的開端，迷惑人的妖媚是殺人的盜賊，是產生煩惱的原因，是進入地獄的種子，是耽誤人損害德行，喪失生命的原因。應當在一切處泯滅男女之相，達到究竟真實，誰在承受慾望的事情呢？應當知道這革囊臭穢，敗壞最終變成白骨，思念慾望的境界，又有什麼快樂呢？即使在夢中，也會產生恐懼。普遍希望一切具有靈性和知覺的眾生，都生起厭惡捨棄之心，像對待冤家一樣，應當遠離它。像對待大火堆一樣，不可以靠近它。像毒蛇來了一樣，應當趕緊躲避它。如果能夠發起悔改的念頭，就能使這種纏縛自然消散，變污濁而獲得法身，散淫火而成為智慧。互相教化，一同修行清凈的道路，證得安樂行。
○ 傳中說：完全相信書不如沒有書。這句話很對。為什麼呢？儒家的經史，有監本證據，語意已經確定。我們佛門廣大眾人，鄙陋的人常常很多，有見識的人常常很少，所以很多人用自己的臆想來改易，於是就失去了先聖玄妙的旨意，可悲不可悲啊。比如紹興（1131-1162）年間，四明重新開啟傳燈統要，是雙溪的庸僧思鑒乾的，因為思鑒這個人素來沒有學識，確實謬誤，所以尊宿問答的言論很多。這真是佛法門中的大罪人啊。唉！這本書是本朝楊文公太年奉詔為吳僧道原校定的，一旦見到這種情況，
【English Translation】 English version Therefore, divergence arises. Believing in it is the root of bad people, causing deep suffering. Treachery, jealousy, deceit, and ignorance are beyond description. Therefore, the Buddha said that other karmas are easy to cut off, but this suffering is difficult to remove. If one can extinguish these completely, there is nothing that cannot lead to Buddhahood. Generally, the two roots of male and female are initially without distinction. Due to the arising of perverse thoughts, mutual love and attachment arise. Habits are formed, entangling each other, and thus there is the suffering of thought and alarming dreams, the suffering of waste and dissipation, the suffering of resentment and alienation, the suffering of being subjected to punishment and contracting diseases, until premature death, without ever awakening. Clearly knowing that impurity is not the cause of purity, one is like a moth flying into a flame, suffering the pain of being burned. The Tathagata clearly taught that if one does not cut off lust, seeking the holy path is impossible. One should know that love and affection are the beginning of disasters, and seductive charm is the thief that kills people. It is the cause of arising afflictions, the seed of entering hell, misleading people, harming virtue, and losing life. One should always eliminate the appearance of male and female in all places, reaching ultimate reality. Who is enduring the affairs of desire? One should know that this leather bag is foul and putrid, decaying and ultimately becoming white bones. Contemplating the realm of desire, what joy is there? Even in dreams, fear arises. May all sentient beings with awareness universally generate aversion and abandonment, like thinking of enemies, one should stay far away from it. Like a large pile of fire, one should not approach it. Like a poisonous snake coming, one should quickly avoid it. If one can generate a single thought of repentance, this entanglement will naturally dissipate, transforming impurity into Dharmakaya (Dharma body), scattering the fire of lust into wisdom. Teaching and transforming each other, practicing the pure path together, attaining the conduct of peace and joy.
○ It is said in the transmission: To believe everything in books is worse than having no books. This saying is very true. Why? The Confucian classics and histories have authoritative editions as evidence, and the meaning is already determined. In our Buddhist community, the ignorant are often many, and those with insight are often few. Therefore, many people change things according to their own conjectures, thus losing the profound meaning of the ancient sages. How sad! For example, during the Shaoxing (1131-1162) period, Siming reopened the Essentials of the Transmission of the Lamp, which was done by the mediocre monk Sijian of Shuangxi. Because Sijian was inherently without knowledge, it was indeed erroneous, so there were many words of questions and answers from venerable elders. This is truly a great sinner in the Buddhist Dharma. Alas! This book was commissioned by Yang Wengong Tai of this dynasty to be proofread by the Wu monk Daoyuan. Once this situation is seen,
易於妄庸之手。可謂水潦鶴也。叢林負志之士不可不知。當以橘州．湖州之學二本為正。
○癡禪妙禪師。婺州人。少在教庠。已有打發。即更衣遍見當代尊宿。久在石室光佛子會中。出世杭之靈石。遷中竺保寧。嗣石室。有石室真贊曰。我也不重你禪。我也不重你道。但重一雙手眼。別得儂家恰好。然稟性疏逸無撿。凡升座小參。必先青原白家之事。隆興乾道間。其道盛行。與妙喜爭抗。有得法子無學忱．巳庵深。皆叢林白眉。更有衷可庵。小年住徑山。大慧禪師示寂。即主其後事。時妙喜亦居東堂。卒以法衣．拄杖授之曰。三尺烏藤本現成。箇中毫髮不容情。佛魔凡聖俱捶殺。方顯金剛正眼睛。妙后入滅于嘉興之祥符。預定時日。親書遺偈。別時。官．道．俗翛然而往。有王梵志襪已脫。一任橫拖倒拽之句。真得大自在也。
○保安封。七閩人。嗣月庵。幼年入眾。赫赫有聲。自首眾紫金。出世楊之建隆。遷常之保安山。乃赴大參周公之命。封與大參有夤緣。雖一時小剎。賓主相得。一居逾十五年。諸方大剎屢招不往。然封氣蓋諸方。開口即貶剝。間不容私。淳熙末。乃坐脫。頌曰。五十七年幸自好。無端破戒作長老。如今掘地且活埋。既向人前和亂掃。又有滑稽語。譏後世後生不求淡素。惟務衣裝
【現代漢語翻譯】 現代漢語譯本：容易落入平庸之輩的手中，就像水中的野鶴一樣。希望在叢林中有所作為的人不可不知。應當以橘州、湖州的學說為正宗。
癡禪妙禪師，婺州（今浙江金華）人。年輕時在學校讀書，已經有所覺悟，於是出家，遍訪當時的著名禪師。長期在石室光佛子會中修行。後來在杭州的靈石寺擔任住持，又遷到中竺保寧寺。是石室禪師的繼承人。有《石室真贊》說：『我也不看重你的禪，我也不看重你的道，只看重你的一雙手眼，能否認清自家的本來面目。』然而他天性疏放不羈。每次升座講法或小參，必定先講青原行思和白家的事蹟。隆興（1163-1164）乾道（1165-1173）年間，他的禪法非常盛行，與妙喜禪師相互抗衡。有得法的弟子無學忱、巳庵深，都是叢林中的傑出人才。還有衷可庵，年輕時住在徑山寺，大慧禪師圓寂后，就主持了徑山寺的後事。當時妙喜禪師也住在東堂。衷可庵圓寂時，將法衣、拄杖授予他，說：『三尺烏藤杖本來現成，其中毫髮不容情面。佛魔凡聖都要一併打殺，才能顯現金剛的正眼。』妙喜禪師後來在嘉興的祥符寺圓寂，預先定好了日子，親自寫下遺偈。告別時，官吏、道士、百姓都平靜地前來送行。有『王梵志的襪子已經脫掉，任憑你橫拖倒拽』的句子，真是得到了大自在。
保安封禪師，七閩（今福建）人，是月庵禪師的繼承人。幼年出家，在僧眾中就很有名聲。從首座紫金寺開始，後來到揚州的建隆寺擔任住持，又遷到常州的保安山。這是應大參周公的邀請。保安封禪師與大參周公有緣分，雖然只是一座小寺廟，但賓主相處融洽，一住就是十五年。其他地方的大寺廟多次邀請他，他都沒有去。然而保安封禪師的氣度蓋過其他禪師，開口就貶斥時弊，毫不留情。淳熙（1174-1189）末年，他坐化圓寂。頌詞說：『五十七年幸好過，無端破戒作長老。如今掘地且活埋，既向人前和亂掃。』還有一句滑稽的話，譏諷後世的後生不追求清淡樸素，只注重衣著打扮。
【English Translation】 English version: Easily falls into the hands of mediocre people, like a wild crane in the water. Those who aspire to achieve something in the monastic community must be aware of this. The teachings of Juzhou and Huzhou should be regarded as orthodox.
Chan Master Chichan Miao, a native of Wuzhou (present-day Jinhua, Zhejiang), studied in schools when he was young and had some understanding, so he became a monk and visited famous Chan masters of the time. He practiced in the Guangfozi Society of Shishi Temple for a long time. Later, he served as abbot of Lingshi Temple in Hangzhou, and then moved to Zhongzhu Baoning Temple. He was the successor of Chan Master Shishi. There is a 'True Praise of Shishi' that says: 'I don't value your Chan, and I don't value your Dao, I only value whether your hands and eyes can recognize your own original face.' However, he was naturally unrestrained. Every time he ascended the seat to preach or have a small meeting, he would first talk about the deeds of Qingyuan Xingsi and the Bai family. During the Longxing (1163-1164) and Qiandao (1165-1173) years, his Chan practice was very popular, and he competed with Chan Master Miaoxi. His disciples Wuxue Chen and Sian Shen were outstanding talents in the monastic community. There was also Zhong Ke'an, who lived in Jingshan Temple when he was young. After Chan Master Dahui passed away, he presided over the affairs of Jingshan Temple. At that time, Chan Master Miaoxi also lived in Dongtang. When Zhong Ke'an passed away, he handed the Dharma robe and staff to him, saying: 'The three-foot wisteria staff is already present, and there is no room for sentimentality. Buddhas, demons, ordinary people, and sages must all be killed together to reveal the correct eye of the Vajra.' Chan Master Miaoxi later passed away in Xiangfu Temple in Jiaxing, having predetermined the date and personally written the farewell verse. When he said goodbye, officials, Taoists, and common people came to see him off peacefully. There is a sentence 'Wang Fanzi's socks have been taken off, let you drag and pull them horizontally', which is truly great freedom.
Chan Master Bao'an Feng, a native of Qimin (present-day Fujian), was the successor of Chan Master Yue'an. He became a monk at a young age and was well-known among the monks. Starting from the chief seat of Zijin Temple, he later served as abbot of Jianlong Temple in Yangzhou, and then moved to Bao'an Mountain in Changzhou. This was in response to the invitation of Da Can Zhou Gong. Chan Master Bao'an Feng had a relationship with Da Can Zhou Gong. Although it was only a small temple, the host and guests got along well, and he stayed there for fifteen years. He was invited by large temples in other places many times, but he did not go. However, Chan Master Bao'an Feng's demeanor surpassed other Chan masters, and he criticized current malpractices as soon as he opened his mouth, without any mercy. At the end of Chunxi (1174-1189), he passed away while sitting in meditation. The eulogy says: 'Fortunately, I have lived well for fifty-seven years, and I have become an elder by breaking the precepts for no reason. Now I will dig a hole and bury myself alive, and I will sweep and mess around in front of people.' There is also a funny saying that satirizes later generations of young people who do not pursue simplicity but only pay attention to dressing up.
。今並記於此曰。紡絲直裰毛段襖。打扮出來真個。驀然問著祖師關。卻似東村王太嫂。呵呵。
○圓通永建上人。號柏庭。久依密庵。一翁．松源輩為伍。后以鄉人老居蔣山。永充座元。舉以出世。住長干天禧。與密庵在眾有隙。不令其承嗣。竟為其剃髮。師光晦庵拈香。未幾。遷信溪。遂卒。平日與無一居士侍郎王溉厚善。有唱酬語謄行於世。但來處不分曉。兄弟亦少有信之者。亦可為後輩幾間破屋。不原所得者為深誡。故松源嘗有頌曰。林下相逢知幾年。好因緣是惡因緣。雖然不受靈山記。鼻孔依然著那邊。
○常樂和山主。三衢人。久依密庵。見處穩實。不在松源．曹源之下。有法華二十八品頌行於世。其在青山時。密庵嘗以伽陀戲之曰。一拶當機伎倆窮。故鄉回首爛柯峰。人間天上誰知否。會見曹溪正脈通。然和一生辛苦。自知福鮮。諸郡多以名山招之。俱不赴。暮年。與居士汪公父子卜築于龜嶺之南。火種刀耕。恬然自樂。況味不減老龐．丹霞。亦一代奇事也。
○震山堂。升州人。初見丹霞淳。明洞上宗旨。有頌云。白雲深覆古寒巖。異草靈華彩鳳衘。夜半天明日當午。騎牛背上著靴衫。又抵大溈。作插鍬井頌曰。盡道溈山父子和。插鍬猶自帶干戈。至今一片明如鏡。時見無風匝匝
【現代漢語翻譯】 現在一併記錄在此：紡絲直裰（僧人穿的一種服裝）毛段襖。打扮出來真是像。猛然問到祖師關，卻像東村的王太嫂。呵呵。
○圓通永建上人，號柏庭，長期跟隨密庵禪師，與一翁、松源等人為伍。後來因為是鄉里人，年老后居住在蔣山，一直擔任座元。被推舉出來主持寺院，住在長干天禧寺。因為與密庵在眾人中有隔閡，密庵不讓他繼承自己的衣缽，最終為他剃度。師光晦庵為他拈香。沒過多久，遷居信溪，最終在那裡去世。他平日與無一居士、侍郎王溉關係很好，有互相唱和的詩文流傳於世。但這些詩文的來處不清楚，兄弟們也少有相信的。也可以作為後輩的幾間破屋，不追究所得的來源，作為深刻的告誡。所以松源曾經有頌詞說：『林下相逢知幾年，好因緣是惡因緣。雖然不受靈山記，鼻孔依然著那邊。』
○常樂和山主，三衢人，長期跟隨密庵禪師，見解穩妥實在，不在松源、曹源之下。有《法華經》二十八品頌流傳於世。他在青山時，密庵曾經用伽陀（佛教詩歌的一種形式）戲弄他說：『一拶當機伎倆窮，故鄉回首爛柯峰。人間天上誰知否，會見曹溪正脈通。』然而和一生辛苦，自知福薄。很多地方都用名山來邀請他，他都不去。晚年，與居士汪公父子在龜嶺之南選擇地方居住，用火耕刀耕的方式生活，恬然自樂。況味不減老龐（龐蘊，唐代著名居士）、丹霞（丹霞天然禪師）。也是一代奇事。
○震山堂，升州人，最初拜見丹霞淳，明白了洞上宗的宗旨。有頌詞說：『白雲深覆古寒巖，異草靈華彩鳳衘。夜半天明日當午，騎牛背上著靴衫。』又到大溈山，作插鍬井頌說：『盡道溈山父子和，插鍬猶自帶干戈。至今一片明如鏡，時見無風匝匝（zhá）波。』
【English Translation】 Now, let me record this here: Silk-spun 'zhiduo' (a type of garment worn by monks) and a woolen 'duan' jacket. Dressed up, it truly resembles... Suddenly asked about the 'ancestral teacher's barrier,' it's just like Old Woman Wang from East Village. Hehe.
○ Superior Yongjian of Yuantong, named Boting, long followed Zen Master Mian'an, and was in the company of Yi Weng and Songyuan. Later, being a local, he resided at Jiangshan in his old age, always serving as the leading monk. He was recommended to preside over a monastery, residing at Changgan Tianxi Temple. Because of a rift with Mian'an among the assembly, Mian'an did not allow him to inherit his lineage, and eventually shaved his head. Shiguang Huian offered incense for him. Not long after, he moved to Xixi and eventually passed away there. He was on good terms with Layman Wuyi and Vice Minister Wang Gai, and their reciprocal poems and writings circulated in the world. However, the origin of these writings is unclear, and few of his brothers believed in them. It can also serve as a profound warning to later generations regarding a few broken houses, not to investigate the source of income. Therefore, Songyuan once had a verse saying: 'Meeting under the forest, who knows how many years, a good cause is a bad cause. Although not receiving the record of Ling Mountain (Vulture Peak), the nostrils still point that way.'
○ Mountain Master Changle He, from Sanqu, long followed Zen Master Mian'an, his understanding was stable and solid, not below Songyuan and Caoyuan. He has a eulogy on the twenty-eight chapters of the Lotus Sutra that circulates in the world. When he was at Qingshan, Mian'an once teased him with a gatha (a type of Buddhist verse): 'One squeeze exhausts the skillful means of the moment, turning back to the homeland, Rotten Axe Peak. Who knows whether in the human or heavenly realms, one will meet the true lineage of Caoxi.' However, He lived a hard life, knowing his blessings were few. Many places invited him with famous mountains, but he did not go. In his later years, he and Layman Wang Gong and his son chose a place to live south of Guiling, living by slash-and-burn agriculture, content and happy. The flavor was no less than that of Old Pang (Pang Yun, a famous Tang Dynasty layman) and Danxia (Danxia Tianran, a Zen master). It was also a remarkable event of the generation.
○ Zhentang of Zhenshan, from Shengzhou, initially met Danxia Chun and understood the principles of the Dongshan sect. He has a verse saying: 'White clouds deeply cover the ancient cold cliff, rare grasses and spiritual flowers held by colorful phoenixes. Midnight is bright as day, noon is like morning, riding a bull with boots and shirt.' He also went to Dawei Mountain and composed a verse on planting a hoe in a well, saying: 'Everyone says the Weishan father and son are harmonious, but planting a hoe still brings its own weapons. To this day, a piece is as clear as a mirror, often seeing ripples without wind.'
波。后見草堂于疏山。師資道合。因稟承焉。初居百丈。后住黃龍。其道大振。是為龍峰四世也。
○崇野堂。四明人。久依天童宏智禪師。以大事不決。竟上江西見草堂。未幾。果有所得。后住育王。乃拈香為草堂之嗣。雪竇持以四句戲宏智曰。收得一宗(翠巖宗白頭也)。失卻一崇。面前合掌。背後捶胸。聞者莫不大笑。崇幼年多攻詩。嘗題廬山三峽橋曰。蕭蕭石徑蟠蒼松。山腰忽斷來悲風。坐寒欲作暮天雪。人靜似發山林鐘。落崖千古流寒玉。眩眼百丈飛長虹。倚欄深省十年夢。坐看雲吞五老峰。后安國按部見之。大加稱賞。遂徹去諸家詩牌。唯留此一篇。自茲。雖道譽不甚四馳。唯有詩名流於世。後進當以崇為戒。所謂齊己．貫休名重地也。
○龍丘法師慧仁。夜夢作偈曰。裈既破褲又迭。多少冰清玉潔。一條藜杖劃斷。天地更無殘闕。別。別。不須擊胡蘆磬鐵。超然居士見之。大喜曰。鵲有巢而鳩居之。良可笑也。雪堂曰。不然。從上尊宿多有自教乘中打發者。如百丈．大珠．洞上輩皆是也。超然點首。
○姑蘇有尼曰祖勤者。少依或庵咨決大事。旦暮精勤。久而有省。有俗官伸紙討偈。勤書之曰。終日為官不識官。終年多被吏人瞞。喝散吏人官自顯。掀翻北斗面南看。多處請出世。堅
【現代漢語翻譯】 現代漢語譯本： 波（Bo）。後來在疏山拜見了草堂和尚。師徒之間道義相合，於是稟承了他的教誨。最初住在百丈，後來住在黃龍，他的道法因此大為興盛，是為龍峰的第四代傳人。 崇野堂（Chongyetang），四明人。長期跟隨天童宏智禪師（Tiantong Hongzhi Chanshi），因為大事不能決斷，最終前往江西拜見草堂和尚。沒過多久，果然有所領悟。後來住在育王寺，於是拈香作為草堂的嗣法弟子。雪竇禪師用四句偈語戲弄宏智禪師說：『收得一宗（指翠巖宗白頭），失卻一崇，面前合掌，背後捶胸。』聽到的人沒有不大笑的。崇野堂年輕時大多致力於詩歌創作，曾經在廬山三峽橋題詩說：『蕭蕭石徑蟠蒼松，山腰忽斷來悲風。坐寒欲作暮天雪，人靜似發山林鐘。落崖千古流寒玉，眩眼百丈飛長虹。倚欄深省十年夢，坐看雲吞五老峰。』後來安國按部巡查時見到這首詩，大加稱讚，於是撤去了其他各家的詩牌，只留下這一篇。從此，雖然道譽不甚遠揚，唯有詩名流傳於世。後來的學人應當以崇野堂為戒，正如齊己、貫休那樣，名聲過於看重外在。 龍丘法師慧仁（Longqiu Fashi Huiren），夜裡夢中作偈說：『裈既破褲又迭，多少冰清玉潔。一條藜杖劃斷，天地更無殘闕。別。別。不須擊胡蘆磬鐵。』超然居士見到這首偈語，非常高興地說：『鵲有巢而鳩居之，良可笑也。』雪堂禪師說：『不然。從前的尊宿大多有從教乘中打發出來的，如百丈、大珠、洞山（Dongshan）等人都是。』超然居士點頭表示同意。 姑蘇有位尼姑名叫祖勤（Zuqin），年輕時依止或庵禪師請教決斷大事，早晚精進勤奮，很久之後有所領悟。有位俗官拿出紙來索要偈語，祖勤寫道：『終日為官不識官，終年多被吏人瞞。喝散吏人官自顯，掀翻北斗面南看。』多處請她出世住持，她堅決不肯。
【English Translation】 English version: Bo. Later, he met Caotang (meaning Thatched Hall) at Shushan. Teacher and disciple were aligned in their understanding of the Way, so he received Caotang's teachings. Initially, he resided at Baizhang, and later at Huanglong, where his teachings greatly flourished, making him the fourth generation of the Longfeng lineage. Chongyetang, a native of Siming, had long followed Zen Master Hongzhi (meaning Vast Wisdom) of Tiantong Monastery. Unable to resolve a major issue, he eventually went to Jiangxi to see Caotang. Before long, he indeed gained insight. Later, he resided at Yuwang Monastery, where he offered incense as a Dharma heir of Caotang. Zen Master Xuedou playfully teased Hongzhi with four lines: 'Gained a lineage (referring to Cuiyan Zongbai's lineage), lost a Chong, palms together in front, pounding the chest behind.' Those who heard this could not help but laugh. Chongyetang devoted much of his youth to poetry. He once inscribed a poem on the Sanxia Bridge at Mount Lu: 'The rustling stone path coils around ancient pines, the mountain waist suddenly breaks with a sorrowful wind. Sitting cold, it seems like evening snow is about to fall, in the stillness, it sounds like the mountain forest bell is ringing. A thousand years of cold jade flows down the cliff, a dazzling hundred-zhang rainbow flies. Leaning on the railing, deeply reflecting on ten years of dreams, sitting and watching the clouds swallow the Five Elders Peak.' Later, An Guo, during his circuit inspection, saw this poem and greatly praised it, so he removed all the other poets' plaques, leaving only this one. From then on, although his reputation for the Way did not spread far and wide, only his poetic fame remained in the world. Later learners should take Chongyetang as a warning, just like Qi Ji and Guan Xiu, whose fame was overly focused on external things. Dharma Master Huiren (meaning Benevolence) of Longqiu, in a dream at night, composed a verse: 'The underpants are broken, and the trousers are patched, how much purity and cleanliness. A staff cuts through, heaven and earth are no longer incomplete. Separate. Separate. No need to strike the gourd chime.' Layman Chaoran, upon seeing this verse, was very pleased and said, 'The magpie has a nest, but the cuckoo occupies it, truly laughable.' Zen Master Xuetang said, 'Not so. Many venerable monks of the past have been dispatched from the teachings themselves, such as Baizhang, Dazhu, and Dongshan (meaning Cave Mountain).' Layman Chaoran nodded in agreement. In Gusu, there was a nun named Zuqin (meaning Ancestral Diligence), who in her youth relied on Zen Master Huo'an to inquire and resolve major issues, diligently and earnestly morning and evening, and after a long time, gained insight. A secular official presented paper to request a verse, and Zuqin wrote: 'All day being an official, not knowing the official, all year being deceived by clerks. Disperse the clerks, the official appears, overturn the Big Dipper, and look south.' Many places invited her to come forth and reside as abbess, but she firmly refused.
臥不赴。終於楓橋李氏庵。
○云居舒和尚有垂誡文傳佈叢林。專警諸方主法者。安存老病不應揀擇。少年掛搭大傷風化。所謂枯樹．老僧。山門景緻也。因記得有一老僧抵吳門萬壽。時主者不肯掛搭。卻云。你老矣。何不小院裡去。若你。只是種一根樹。老僧對云。你當初若時緣不偶。不出住院。也須到處種樹始得。主慚無以對。其僧乃書偈而去。曰。江湖幾度氣吞牛。年老方知總是愁。奉勸後生宜勉勵。看看種樹在前頭。時太守王公佐聞已。下令諸山。掛搭僧人不得揀擇。所謂斷佛種子也。
○金沙灘頭菩薩像。有𦘕作梵僧肩拄杖挑髑髏回顧馬郎婦勢。前後所贊甚多。唯四明道全。號大同者。一讚最佳。其詞曰。等觀以慈。鉤牽以欲。以楔出楔。以毒攻毒。三十二應。普門具足。只此一機。奪千聖目。雲鬢霧鬟。輕紗薄縠。大地橫陳。虛空摩觸。靈骨鎖金。寒沙埋玉。驚鴻縹渺銀漢斜。缺月東西掛疏木。時余在丹丘見之。余嘗為蛇𦘕足云。先以欲鉤牽。后令入佛智。有利與無利。元不離行市。黃金靈骨再挑來。試問汝今何面觜。阿呵呵。啰啰哩。三個之中那個是。剔起眉毛塞耳觀。圓通門戶堂堂啟。吽。吽。隱山璨和尚贊云。豐姿窈窕𩬆欹斜。賺盡郎君念法華。一把骨頭挑去後。不知明月落誰家。璨
【現代漢語翻譯】 現代漢語譯本： 他沒有去赴任，最終在楓橋的李氏庵圓寂。
云居舒和尚有一篇垂誡文在叢林中廣為流傳，專門告誡各方主持佛法者：安置年老體弱的僧人不應有所挑剔，輕視少年僧人會大大敗壞佛門風氣。這就是所謂的『枯樹、老僧，是山門的景緻』。因此我記起有一位老僧到吳門萬壽寺掛單，當時的主持不肯接納他，卻說：『你老了，為什麼不去小院裡住？如果你在這裡，只是多種一棵樹而已。』老僧回答說：『你當初如果時運不濟，不能當上住持，也必須到處種樹才能生存。』主持感到慚愧，無言以對。那位老僧於是寫了一首偈頌離去，說：『江湖幾度氣吞牛，年老方知總是愁。奉勸後生宜勉勵，看看種樹在前頭。』當時太守王公佐聽說了這件事，下令各寺廟，掛單僧人不得有所挑剔，因為這是斷絕佛的種子。
金沙灘頭有一尊菩薩像，被畫成梵僧的模樣，肩上扛著枴杖，挑著骷髏，回頭看著馬郎婦的姿態。前後有很多讚頌的文字，只有四明道全（號大同）的讚頌最為出色。他的讚詞是：『用平等心來觀察，用慈悲心來對待，用慾望來引導，用一個楔子拔出另一個楔子，用毒藥來攻克毒藥。三十二應身（Avalokiteśvara Bodhisattva的三十三種化身），普門品（《妙法蓮華經·觀世音菩薩普門品》）具足。僅僅是這一個機鋒，就能奪走千聖的目光。雲鬢霧鬟，輕紗薄縠。大地橫陳，虛空摩觸。靈骨鎖金，寒沙埋玉。驚鴻縹緲銀漢斜，缺月東西掛疏木。』當時我在丹丘看到了這幅畫。我曾經為這幅蛇足畫作補充說：『先用慾望來引誘，然後使人進入佛的智慧。有利與無利，原本就不離開市場。黃金靈骨再次挑來，試問你現在是什麼面目？阿呵呵，啰啰哩，三個之中哪個是？剔起眉毛塞耳觀，圓通門戶堂堂開啟。吽，吽。』隱山璨和尚讚頌說：『豐姿窈窕𩬆欹斜，賺盡郎君念法華（《妙法蓮華經》）。一把骨頭挑去後，不知明月落誰家。』璨
【English Translation】 English version: He did not go to take up his post and eventually passed away at the Li's Hermitage in Fengqiao.
Venerable Shu of Yunju Monastery had a set of admonitions widely circulated in monasteries, specifically warning those in charge of upholding the Dharma: the accommodation of old and infirm monks should not be selective, and looking down upon young monks greatly damages the reputation of the Buddhist community. This is what is meant by 'withered trees and old monks are the scenery of the monastery gate.' Therefore, I recall an old monk arriving at Wanshou Monastery in Wumen seeking lodging. The abbot at the time refused to accept him, saying, 'You are old, why not go to a small courtyard to live? If you stay here, you will only be planting another tree.' The old monk replied, 'If you had been unlucky in your own circumstances and unable to become an abbot, you would also have had to plant trees everywhere to survive.' The abbot felt ashamed and had nothing to say. The old monk then wrote a verse and left, saying, 'How many times in the rivers and lakes did I swallow the breath of an ox, only to realize in old age that all is sorrow. I advise young monks to be diligent, and see that planting trees is ahead.' At that time, Prefect Wang Gongzuo heard of this matter and ordered all monasteries not to be selective in accepting monks seeking lodging, as this would be cutting off the seeds of Buddhism.
There is a Bodhisattva statue at Jinsha Beach, depicted as a Brahman monk carrying a staff on his shoulder, carrying a skull, and looking back at the Ma Langfu (Ma Lang's wife) posture. There have been many praises before and after, but only the praise of Daotong (號大同) of Siming is the best. His praise is: 'Observe with equality, treat with compassion, guide with desire, use a wedge to remove another wedge, use poison to conquer poison. Thirty-two manifestations (thirty-three manifestations of Avalokiteśvara Bodhisattva), the Universal Gate Chapter (《Universal Gate Chapter of the Lotus Sutra》) is complete. This one opportunity alone can steal the eyes of a thousand sages. Cloud-like hair and misty buns, light gauze and thin silk. The earth is laid out horizontally, and the void is touched. Spiritual bones are locked in gold, and jade is buried in cold sand. Startling geese flutter across the Milky Way, and a crescent moon hangs on sparse trees in the east and west.' At that time, I saw this painting in Danqiu. I once added to this snake-footed painting, saying, 'First use desire to lure, then lead people into the wisdom of the Buddha. Whether beneficial or not, it never leaves the marketplace. The golden spiritual bones are picked up again, I ask you now, what is your face? Aha ha ha, la la li, which of the three is it? Raise your eyebrows and block your ears to see, the door to perfect understanding is grandly opened. Hum, Hum.' Venerable Can of Yinshan praised, 'Graceful and charming, leaning askew, deceiving all the young men to recite the Lotus Sutra (《Lotus Sutra》). After a handful of bones are picked away, I wonder whose home the bright moon will fall into.' Can
住泉之法石。木庵永之嗣也。
○黃龍．楊岐二宗皆出於石霜慈明。初。黃龍之道大振。子孫世之。皆班班不減馬大師之數。自真凈四傳而至涂毒。楊岐再世而得老演。演居海會。乃得南堂三佛以大其門戶。故今天下多楊岐之派。紹興末。涂毒既沒。而雙徑交代乃育王佛照禪師。入院之初。首詣巖主塔頭置祭。有義铦書記者為其文。兄弟甚推其公。因筆錄於此。使后之學者知祖宗流派其有自。云。昔慈明老人得黃龍．楊岐。猶一體之有左右手也。子孫派出。各世其家。典牛不負泐潭。其敬妙喜猶敬師也。德光實嗣妙喜。惟巖主因稟典牛。雖平生出處不同。幸今日交承有在。道誼所在。存沒難忘。要源委其來。皆慈明屋裡人也。若巖主平日道德超邁。談辯軒豁。鉗錘學者有大手段。江湖間特有定論。茲不事多語。以溷圓識。謹羞伊蒲。率大眾詣窣堵一奠。巖主其臨之。
○曇橘洲者。川人。乃別峰印和尚之法弟。學問該博。擅名天下。本朝自覺范后。獨推此人而已。住蜀之無為山。遭橫逆。來下江。丞相史公尊其學業。舉以住明之仗錫。初入院時。二相親送。其後史公復造竹院以延之。凡有質疑事必問。故別峰自金山來雪竇。諸山一疏。乃曇撰之。其詞曰。住雪竇好。住翠峰好。老子當斷自胸中。為法來耶
【現代漢語翻譯】 現代漢語譯本 住在泉之法石（時間地點）。木庵永之是他的繼承人。
黃龍（宗派名）和楊岐（宗派名）二宗都出自石霜慈明（人名）。起初，黃龍宗的道法非常興盛，他的子孫世代相傳，都像馬大師（馬祖道一，709-788）一樣傑出。從真凈（人名）往下傳了四代到了涂毒（人名）。楊岐宗再傳一代就得到了老演（人名）。老演住在海會寺，於是得到了南堂三佛（人名）來擴大他的門庭。所以現在天下多數是楊岐宗的流派。紹興（1131-1162）末年，涂毒去世后，雙徑寺的住持交接給了育王佛照禪師（人名）。他剛到寺院時，首先到巖主（人名）的塔前祭拜。有義铦（人名）書記員為他撰寫了祭文。兄弟們非常推崇他的公正。因此我把祭文抄錄在這裡，讓後來的學習者知道祖宗的流派是有來歷的。祭文說，從前慈明老人（人名）得到了黃龍宗和楊岐宗，就像一個身體有了左右手一樣。子孫分派出去，各自繼承家業。典牛（人名）不辜負泐潭（人名），他尊敬妙喜（人名）就像尊敬老師一樣。德光（人名）實際上是繼承了妙喜的道統，只有巖主因為稟承了典牛的教誨，雖然一生出處不同，幸好今天交接住持的位置有所安排。道義所在，存亡都難以忘記。要追溯源頭，都是慈明門下的人。至於巖主平日道德超邁，談吐辯論軒昂開闊，鉗錘學人有很大的手段，江湖間自有公論。這裡就不多說了，以免混淆視聽。謹獻上微薄的祭品，率領大眾到佛塔前祭奠。希望巖主您來臨主祭。
曇橘洲（人名）是四川人，是別峰印和尚（人名）的法弟。學問淵博，名揚天下。本朝自從自覺范（人名）之後，唯獨推崇此人。住在四川的無為山，遭遇橫禍，來到下江。丞相史公（史浩，1106-1194）尊重他的學業，推薦他去住持明州的仗錫寺。剛到寺院時，兩位丞相親自送他入院。之後史公又建造了竹院來延請他。凡是有疑問的事情必定請教他。所以別峰從金山寺來到雪竇寺，各寺院的奏疏，都是曇橘洲撰寫的。他的詞說，住在雪竇寺好，住在翠峰寺也好，老子應當自己決斷。爲了佛法而來啊！
【English Translation】 English version He resided at Fashi of Quan (location). Mu'an Yongzhi was his successor.
Both the Huanglong (Huanglong Sect) and Yangqi (Yangqi Sect) sects originated from Ciming of Shishuang (person's name). Initially, the Huanglong sect flourished greatly, and his descendants inherited it through generations, all as outstanding as Master Ma (Mazu Daoyi, 709-788). From Zhenjing (person's name), it was passed down four generations to Tudu (person's name). The Yangqi sect, after another generation, obtained Laoyan (person's name). Laoyan resided at Haihui Temple, thus obtaining the Three Buddhas of Nantang (person's name) to expand his lineage. Therefore, most of the lineages under heaven today are of the Yangqi sect. At the end of the Shaoxing era (1131-1162), after Tudu passed away, the abbotship of Shuangjing Temple was handed over to Zen Master Fozhao of Yuwang (person's name). Upon arriving at the temple, he first went to the pagoda of Abbot Yan (person's name) to offer sacrifices. The scribe Yi Qian (person's name) wrote the eulogy for him. The brothers greatly admired his impartiality. Therefore, I have transcribed the eulogy here, so that later learners may know that the ancestral lineages have their origins. The eulogy says, 'In the past, Elder Ciming (person's name) obtained the Huanglong and Yangqi sects, just as a body has its left and right hands. The descendants branched out, each inheriting their family's legacy. Dianniu (person's name) did not fail Letan (person's name), and he respected Miaoxi (person's name) as he respected his teacher. Deguang (person's name) actually inherited Miaoxi's lineage, only Abbot Yan, because he received the teachings of Dianniu, although their lives and careers differed, fortunately, today's handover of the abbotship is in place. Where the Dao (the Way) lies, it is difficult to forget whether alive or dead. To trace the origins, all are people from Ciming's household. As for Abbot Yan's surpassing morality, eloquent speech and debate, and great means of guiding learners, there is a public consensus in the Jianghu (the community of martial artists and wandering scholars). I will not say more here, lest I confuse the audience. I respectfully offer meager sacrifices and lead the assembly to pay respects at the stupa. May Abbot Yan preside over it.'
Tan Juzhou (person's name) was a native of Sichuan and a Dharma brother of Abbot Biefeng Yin (person's name). He was erudite and renowned throughout the world. Since Zijue Fan (person's name) of this dynasty, he was the only one admired. He resided in Wuwu Mountain in Sichuan, encountered misfortune, and came to Xiajiang. Prime Minister Shi (Shi Hao, 1106-1194) respected his learning and recommended him to be the abbot of Zhangxi Temple in Mingzhou. Upon arriving at the temple, the two prime ministers personally escorted him into the temple. Later, Shi Gong built a bamboo courtyard to invite him. Whenever there were questions, he would always consult him. Therefore, Biefeng came from Jinshan Temple to Xuedou Temple, and the memorials of the various temples were all written by Tan Juzhou. His words say, 'It is good to live in Xuedou Temple, it is good to live in Cuifeng Temple, the old man should decide for himself. He comes for the sake of the Dharma!'
。為床座耶。此行殆出人意表。無愧乎東山直下四世。望之如西湖雪后諸峰。但得心同．道同．出處同。休問佛界．魔界．眾生界。新乳峰禪師。聲飛吳越。價重岷峨。住海門國逾一十有二年。肆瀾翻口說八萬四千偈。如山屹屹。有陣堂堂。與其據滄波而擾蛟龍。孰若依蕙帳而友猿鶴。載念伊蘭之世。冀一現於優曇。計非師子之家。當盡摟其種類。歸來。及早慰我同門。此話江湖競傳之(時自得暉交代)。然曇賦性坦率。不事拘撿。在竹院日。復以酒事遭太守林侍郎追至。出對與之曰。酒曇過界。住無為而無所不為。蓋曇曾住無為故也。而曇卒不能對。復為林流過丹丘。二年回寶奎。一日。沐浴更衣。請史魏公敘平日行紀。談笑中而化。闔城士俗皆送之。荼毗。獲舍利無數。
○唐虞世南。通曆有問曰。梁武夷兇剪暴。克成帝業。南面君臨五十餘載。蓋有文武之道焉。至於留心釋典桑門比行。以萬乘之君為匹夫之善。熏修不保。危亡已及。豈其之所非耶。何福謙之無效。先生對云。夫釋教者。出世之津樑。絕塵之軌躅。運于方寸之間。超于有無之表。塵累既盡。攀緣已息。然後入于解脫之門。至於化俗之法。則有佈施．持戒．忍辱．精進．禪定．智慧。是為六波羅密。與夫仁．義．禮．智．信。亦何異哉。蓋以
所修為因。所報為果。人修此六行皆多不全。有一缺焉。果亦隨減。是以鬷明醜於貌。慧於心。趙一高於才。下於位。羅裒福而無義。原憲貧而有道。其不同也。如斯懸絕。興喪得失。咸必由之。下士庸失。見比干之剖心以為忠直。不必為也。聞偃王之亡國以為仁義。不足法也。若然者。盜跖高枕于東陵。莊蹺懸車于西蜀。老終厥命。良足貴乎。又問曰。周武帝毀滅二教。是耶非耶。先生曰。非耶。或曰。請問其說。先生曰。釋氏之法。則是空有無滯。人我兼忘。超出生死。歸於寂滅。此象外之談也。老氏之義。則穀神不死。玄牝長存長生。久視騰雲駕鶴。此區中之教也。至於止惡尚仁。勝殘去殺。並有益於王化。無乖于俗典。今以常僧犯律。道士遺經。便謂其教可棄。其言可絕。何異責梼杌而廢堯。怨有苗而黜禹。見瓠子氾濫。遠塞河源。睹昆岳方偶。遽投金燧。曾不知潤下之德有利已深。變腥之用其功甚博。井蛙觀海。局于所見。輪迴長夜之迷。自貽沉溺之苦。疑誤後學。良可痛哉。
○云居如。號雲中。受經于臺之護國。在云居最久。上堂云。山下熱如火。山間涼似秋。得居山上者。知是幾生修。卓拄杖云。急著眼腦。
○佛印示眾云。莫掛袈裟便要閑。七條中有鐵圍山。幾多放逸縱橫者。失卻人
【現代漢語翻譯】 現代漢語譯本：所修的行為是因，所得到的報應是果。人們修行這六種行為，大多不能完全做到，只要有一項缺失，果報也會隨之減少。因此，鬷明相貌醜陋，但內心充滿智慧；趙一才能很高，但地位低下；羅裒有福氣卻沒有道義；原憲貧窮卻有德行。他們之間的不同，就像這樣懸殊。國家的興盛衰敗，個人的得失成敗，都必定由此而來。平庸的下等人常常迷失方向，看到比干被剖心就認為忠誠正直的人不一定有好下場，不值得效仿；聽到偃王因為施行仁義而亡國，就認為仁義不足以作為法則。如果這樣的話，那麼盜跖在東陵高枕無憂，莊蹺在西蜀懸掛車轅，最終得以安享天年，難道就值得推崇嗎？
又有人問：周武帝（公元561-578年）毀滅佛教和道教，這樣做是對的還是錯的？先生說：是錯的。有人說：請問這是什麼道理？先生說：佛教的教義，講的是空、有、無都不執著，人與我都要忘卻，超越生死，歸於寂滅，這是超脫于現象之外的談論。道教的義理，講的是穀神不死，玄牝長存，長生不老，長久地觀看，騰雲駕霧，這是侷限於世俗之內的教義。至於勸人停止作惡，崇尚仁義，戰勝殘暴，去除殺戮，這些都有益於國家的教化，沒有違背世俗的倫理。現在因為個別僧人違反戒律，道士遺忘經書，就認為他們的教義可以拋棄，他們的言論可以廢止，這和責怪梼杌而廢黜堯，怨恨有苗而罷黜禹有什麼區別？看到瓠子決口氾濫，就想遠離黃河的源頭；看到崑崙山剛剛崩塌，就想立刻投擲金燧。卻不知道潤澤萬物的恩德已經很深厚，改變污穢的功用非常廣泛。井底之蛙觀察大海，侷限於自己所見到的。在輪迴長夜中迷失方向，自己給自己帶來沉溺的痛苦，迷惑誤導後來的學習者，實在令人痛心啊！
云居如，號雲中，在臺州的護國寺接受佛經，在云居山的時間最長。上堂開示說：山下熱得像火一樣，山間涼爽得像秋天一樣。能夠居住在山上的人，要知道這是多少輩子修來的福分。說完，拄著禪杖說：要趕緊睜大眼睛，用心思考。
佛印禪師開示大眾說：不要披上袈裟就想要清閑，袈裟的七條中包含著鐵圍山。有多少放縱散漫的人，失去了人身。
【English Translation】 English version: What is cultivated is the cause; what is repaid is the effect. People who cultivate these six practices are mostly incomplete; if one is lacking, the result is also diminished. Therefore, Zong Ming (name of a person) was ugly in appearance but wise in heart; Zhao Yi (name of a person) was high in talent but low in position; Luo Pou (name of a person) had fortune but no righteousness; Yuan Xian (name of a person) was poor but had virtue. Their differences are so vast. The rise and fall of states, the gains and losses of individuals, all necessarily arise from this. Inferior people often lose their way, seeing Bi Gan (a loyal minister in Shang Dynasty) having his heart cut out and thinking that loyalty and integrity are not necessarily rewarded, and not worth emulating; hearing that King Yan (ruler of Yan state) lost his kingdom because of practicing benevolence and righteousness, and thinking that benevolence and righteousness are not sufficient as a law. If that were the case, then would it be worthy to praise Zhi the Robber (a notorious bandit) resting his head on a high pillow in Dongling (a place name), and Zhuang Qiao (a general) hanging up his chariot in Western Shu (a place name), and ultimately living out their lives?
Someone asked again: Emperor Wu of Zhou (561-578 AD) destroyed the two teachings (Buddhism and Taoism), was that right or wrong? The teacher said: It was wrong. Someone said: Please explain the reason. The teacher said: The teachings of Buddhism speak of emptiness, existence, and non-attachment, forgetting both self and others, transcending birth and death, and returning to stillness and extinction. This is talk beyond phenomena. The principles of Taoism speak of the spirit of the valley never dying, the mysterious female always existing, longevity, long viewing, riding clouds and cranes. This is a teaching within the realm of the mundane. As for stopping evil and valuing benevolence, overcoming violence and eliminating killing, these are all beneficial to the king's transformation and do not contradict secular ethics. Now, because individual monks violate the precepts and Taoists forget the scriptures, they think that their teachings can be abandoned and their words can be cut off. What is the difference between blaming Taowu (a mythical creature) and deposing Yao (a legendary sage king), resenting Youmiao (a tribe) and dismissing Yu (a legendary sage king)? Seeing the Huzi (a river) bursting its banks, they want to stay away from the source of the Yellow River; seeing Kunlun Mountain (a mountain) just collapsing, they immediately want to throw the golden tinder. They do not know that the virtue of nourishing is already very deep, and the use of transforming the foul is very broad. A frog in a well observes the sea, limited by what it sees. Lost in the long night of reincarnation, bringing oneself the suffering of drowning, confusing and misleading later learners, it is truly painful!
Yunju Ru (name of a monk), also known as Yunzhong (another name), received scriptures at Huguo Temple in Taizhou (a place name), and stayed at Yunju Mountain (a mountain) for the longest time. In the hall, he said: Below the mountain it is as hot as fire, in the mountains it is as cool as autumn. Those who can live on the mountain should know how much merit they have cultivated in previous lives. After speaking, he held up his staff and said: Quickly open your eyes and think carefully.
Zen Master Foyin (name of a monk) instructed the assembly: Don't just want to be idle when you put on the kasaya (monk's robe), the seven strips of the kasaya contain Mount Iron Ring (a mythical mountain). How many are indulgent and unrestrained, losing their human form.
身瞬息間。
○前輩贊佛祖偈句並自讚語。各有矜式。今之例多杜撰。如自讚亦如贊佛祖之語。良可笑耶。唯密庵最得其體。贊云。在家不讀書。行腳不參禪。隨流閑打鬨。掘地覓青天。如今老矣空追悔。捻人痛處力加鞭。涂毒亦云。眼瞎耳恒聾。鼯鼠技已窮。要見巖中主。白雲千萬重。咄。具眼者宜辨之。
○佛心才示眾云。三千劍客。獨許莊周。百萬鳳毛。點也自肯。若也兩頭坐斷。中間不留。只是打凈潔毬子。未知向上一竅。若也隨波逐浪。帶水拖泥。孤負己靈。未具頂門正眼。總不恁么。又作么生。不入驚人浪。難逢稱意魚。又云。寶劍不失。虛舟不刻。朝游羅浮。暮歸檀特。若謂本光之地。理合如斯。正是坐井觀天。持蠡酌海。若謂言發非聲。色前非物。非唯迷宗。亦乃失旨。宗明旨的又作么生。密把鴛鴦閑繡出。從他人自覓金針。
○長蘆祖照禪師道和。莆陽人。初負篋至京。有中貴見之姿質不凡。以度牒與之。和不受。自謂同學曰。吾大丈夫。豈可出他黃門之下。茍一旦受其恩。則終身被其攔絆。吾佛幸有廣大法門。又國家開發人之路。吾當自勉勵。因銳志誦法華經。當年于試經得度為大僧。遍見諸方。后住長蘆。座下常滿千眾。真歇了自丹霞會下來。時年尚幼。和見其敏利。令首
【現代漢語翻譯】 現代漢語譯本： 身軀在瞬間變化。
○ 前輩讚頌佛祖的偈語和自讚的語句，各有其規範。現在很多例子都是杜撰的，例如自讚也像贊頌佛祖的語句，實在可笑。只有密庵禪師最得其精髓。他的讚語說：『在家不讀書，行腳不參禪，隨波逐流閑混日子，掘地想要尋找青天。如今老了空自追悔，抓住別人的痛處用力鞭打。』涂毒禪師也說：『眼睛瞎了耳朵總是聾的，鼯鼠的伎倆已經用盡。想要見到巖洞中的主人，卻被千萬重白雲阻隔。』咄！有眼力的人應該辨別。
○ 佛心禪師剛開始向大眾開示時說：『三千劍客中，只認可莊周（戰國時期思想家）；百萬人才中，冉求(孔子的弟子)也自我肯定。如果兩頭都截斷，中間也不停留，只是打一個乾乾淨淨的球，卻不知道向上還有一竅。如果隨波逐浪，帶水拖泥，就辜負了自己的靈性，沒有具備頂門正眼。』總不是這樣，又該怎麼做呢？『不入驚人的波浪，難以遇到稱心的魚。』又說：『寶劍不會丟失，虛空的船不會留下刻痕，早上游覽羅浮山，晚上回到檀特山。』如果認為本光之地，理應如此，這正是坐井觀天，用瓢來量海。如果認為言語發出之前沒有聲音，形色出現之前沒有物體，不僅是迷惑了宗旨，也是喪失了要旨。』宗明旨的又該怎麼做呢？『偷偷地把鴛鴦繡出來，讓別人自己去尋找金針。』
○ 長蘆祖照禪師道和，是莆陽人。當初揹著書箱到京城，有個太監見他資質不凡，想給他度牒，道和沒有接受。他告訴同學說：『我大丈夫，怎麼能屈居太監之下？如果一旦接受了他的恩惠，就會終身被他束縛。我佛幸好有廣大的法門，而且國家也開闢了人才之路，我應當自己勉勵。』於是立志誦讀《法華經》，當年通過試經得到了度牒，成為大僧。他遍訪各處，後來住在長蘆寺。座下常常有上千人。真歇了禪師從丹霞禪師那裡來，當時年紀還小，道和見他聰敏，讓他擔任首座。
【English Translation】 English version: The body transforms in an instant.
○ Previous masters' verses praising the Buddha and their self-praises each had their own standards. Many examples today are fabricated. For example, self-praise is like praising the Buddha, which is truly laughable. Only Mi'an (a Chan master) best captured the essence. His praise says: 'At home, I don't read books; on pilgrimage, I don't practice Chan. I idly drift with the current, digging to find the blue sky. Now that I'm old, I regret in vain, forcefully whipping people's sore spots.' Tu-du (another Chan master) also said: 'Eyes are blind, ears are always deaf. The flying squirrel's skills are exhausted. If you want to see the master in the cave, there are thousands of layers of white clouds.' Ha! Those with eyes should discern.
○ When Chan Master Foxin (Buddha-mind) first addressed the assembly, he said: 'Among three thousand swordsmen, only Zhuang Zhou (a philosopher in the Warring States period) is recognized. Among a million talents, Ran Qiu (a disciple of Confucius) also affirms himself. If both ends are cut off, and nothing is left in the middle, it's just hitting a clean ball, not knowing there's still a hole above. If you drift with the waves, dragging mud and water, you betray your own spirit and lack the true eye on the crown of your head.' If it's not like this, what should you do? 'Without entering startling waves, it's hard to find a satisfactory fish.' He also said: 'The precious sword is not lost, the empty boat leaves no marks. In the morning, I visit Mount Luofu; in the evening, I return to Mount Tantra.' If you think the ground of original light should be like this, it's like sitting in a well and looking at the sky, using a gourd to measure the sea. If you think there's no sound before speech, and no object before form, you're not only confused about the doctrine but also losing the essence.' What should you do to clarify the doctrine and understand the essence? 'Secretly embroider mandarin ducks, letting others find the golden needle themselves.'
○ Chan Master Daohe (Leading to Harmony) of Changlu (Long Reed Temple), was from Puyang. Initially, he carried his books to the capital. A eunuch saw his extraordinary talent and wanted to give him a tonsure certificate, but Daohe refused. He told his fellow students: 'How can I, a great man, be subordinate to a eunuch? If I accept his favor once, I will be bound by him for life. Fortunately, my Buddha has a vast Dharma gate, and the country also opens the path for talent. I should encourage myself.' So he resolved to recite the Lotus Sutra. That year, he passed the scripture examination and became a great monk. He visited various places and later lived in Changlu Temple. There were often thousands of people under his seat. Chan Master Zhenxie (True Rest) came from Chan Master Danxia (Red Cloud), and was still young at the time. Daohe saw his intelligence and made him the head seat.
眾。後退院與之。意其承嗣。及拈衣。乃云。得法丹霞室。傳衣祖照庭。恩深轉無語。懷抱自分明。和不樂。下座抵奪其衣。了自此終身不搭法衣。竟嗣丹霞淳。江湖有識者皆雅其不忘本也。
○或庵示眾云。紹興初。山野色力強壯。所至撥草瞻風。見善知識。懸囊掛缽。擊節扣關。莫不忘餐廢𥨊。寅夜不輟。又得偉人哲匠朝暮不倦。苦口點化錐劄。尚收拾舊貨不得上手。況當今之際。在處叢林據位禪師者。但占名字。升堂入室。聊表不空。師家見學者。學者見師家。邪正不分。互相淈𣸩。更說甚麼一言半句。超脫常情。到大不疑安樂田地。拈斷貫索。穿天下人鼻孔。大道相將滅也。間有負笈擔簦。寄人煙焰之下。多是求飽暖溫和。游泳外典。圖資談柄而已。正宗下事杜口不講。加之尸席望剎。有福緣趍陪上位。結識貴人以為外護。得其自便之計。遂致習以成風。遞相倣傚。鮮有知非者。眾中本色黃面老衲雖證道果。密追古風。退步潛藏守分。不能親近權貴。無力救弊。冷處危坐。袖手想見。點頭咨嗟其荒寒薄伎紛紜耳。愿得具眼正因有力量上人。努力猛省。圖遠不圖近。於己躬下了辨西來不傳之妙。施設凡聖不測之機。異日他時為後輩作則。免有竛竮道路千里之嘆耶。明眼人前吐露胸臆。亦望痛念祖道下衰。
【現代漢語翻譯】 現代漢語譯本 大眾。（或庵）退居后將衣缽傳給他，（人們）認為他會繼承道統。等到拈衣時，卻說：『得法于丹霞室（指丹霞天然禪師的禪室），傳衣于祖照庭（指祖照道和禪師的庭院）。恩情深重反而無話可說，心中的懷抱自己最明白。』和尚並不高興，下座后推脫那件法衣，了禪師從此終身不穿法衣。最終繼承了丹霞淳禪師的道統。江湖上有見識的人都讚賞他不忘根本。
或庵禪師向大眾開示說：『紹興（南宋高宗年號，1131-1162年）初年，山林僧人精力充沛，所到之處披荊斬棘，瞻仰善知識。他們帶著行囊，掛著缽，敲擊寺院的門環，沒有不廢寢忘食，從早到晚不停止的。又得到有偉大見識和才華的人早晚不倦地苦口婆心地開導，尚且不能將舊有的東西收拾好並運用自如。更何況當今之際，各處叢林中佔據禪師位置的人，只是徒有虛名。升堂入室，不過是表面上裝裝樣子。師父看學者，學者看師父，邪正不分，互相混淆。還說什麼一言半句，超脫常情，到達毫無疑惑的安樂境地。斬斷束縛，穿透天下人的鼻孔。大道將要滅亡了。』
『偶爾有揹著書箱，挑著行李，寄居在寺廟中的人，大多是追求吃飽穿暖，研究外道典籍，圖謀談資而已。正宗的佛法閉口不談。加上那些佔據高位，希望寺廟興旺的人，有福氣和緣分趨炎附勢，結識貴人作為外在的庇護。得到他們自己方便的計策，於是導致這種風氣習以為常，互相效仿，很少有知道錯誤的。大眾中那些本色的黃面老衲，即使證得了道果，暗中追隨古風，退步潛藏，安分守己，不能親近權貴，無力挽救弊端，在冷清的地方危坐，袖手旁觀，只能想像和點頭嘆息那些荒涼淺薄的伎倆紛紛出現罷了。』
『希望有具有慧眼和正知正見的有力量的上人，努力猛醒，圖謀長遠而不圖謀眼前，在自身上下功夫，辨明西來不傳的妙法，施設凡聖都無法測度的玄機。將來為後輩做出榜樣，免得有竛竮道路千里之嘆啊。』在明眼人面前吐露心聲，也希望他們痛念祖師之道衰落。
【English Translation】 English version The assembly. After retreating, [He'an] gave him the robe and bowl, intending him to be his successor. When presenting the robe, he said, 'I obtained the Dharma from the Danxia Chamber (referring to the meditation chamber of Zen Master Danxia Tianran), and the robe was passed down in the Zuzhao Courtyard (referring to the courtyard of Zen Master Zuzhao Daohe). The kindness is so profound that words fail me; the aspirations in my heart are clear to myself.' The monk was not pleased and, stepping down from the seat, declined the robe. From then on, Liao [Chan Master Liao] never wore the Dharma robe again, eventually succeeding Danxia Chun. Those with discernment in the Jianghu (the martial arts world) all admired his not forgetting his roots.
He'an addressed the assembly, saying, 'In the early years of the Shaoxing era (1131-1162 CE), monks in the mountains were vigorous and strong. Wherever they went, they cleared the path and looked up to wise teachers. Carrying their bags and bowls, they knocked on temple gates, never neglecting meals or sleep, tirelessly day and night. Moreover, they received the tireless, earnest guidance of great and wise individuals, yet they still struggled to master the old teachings. How much more so in this present age, where those who occupy the positions of Zen masters in various monasteries merely hold the title. Ascending the hall and entering the room is just for show. Teachers look at students, and students look at teachers, without distinguishing between right and wrong, mutually confusing each other. What more can be said about a word or half a sentence, transcending the ordinary and reaching a state of unwavering peace? Cutting through the bonds, piercing the noses of all people. The Great Way is about to perish.'
'Occasionally, there are those who carry books and luggage, lodging in temples, mostly seeking warmth and comfort, studying external scriptures, and seeking material for conversation. They remain silent about the true Dharma. Furthermore, those who occupy high positions, hoping for the prosperity of the temple, are fortunate enough to curry favor and befriend nobles for external protection. Obtaining their own convenient schemes, they develop this habit into a custom, imitating each other, with few knowing the error. Among the assembly, those genuine old monks with yellow faces, even if they have attained enlightenment, secretly follow the ancient ways, retreating and hiding, keeping to themselves, unable to approach the powerful and influential, powerless to remedy the ills, sitting in solitude, watching with folded arms, only imagining and sighing at the rampant, shallow tricks.'
'I hope that those with discerning eyes and true understanding, powerful individuals, will strive to awaken, planning for the long term rather than the immediate, working on themselves to discern the ineffable Dharma that is not transmitted from the West, employing the unfathomable mechanisms that transcend the mundane and the sacred. In the future, they will set an example for future generations, avoiding the lament of a long and arduous journey.' Expressing my innermost thoughts before those with clear vision, I also hope that they will deeply lament the decline of the ancestral way.
踴躍高舉六合之外。貴得英靈衲子光明於世。千古萬古之下。金剛王寶劍凜凜不墜矣。
○東坡到京口。佛印渡江謁見。坡云。趙州昔日不下禪床。金山因甚今日渡江。佛印以頌答曰。趙州昔日欠謙光。不下禪床接二王。爭似金山無量相。大千沙界是禪床。
○曾文清公。贛州人。乃寶文侍郎天游之弟。于宗門甚進步。與心聞賁禪師為方外友。嘗有世尊拈華一頌。江湖多賞之。頌曰。華枝拈起大家看。迦葉無端卻破顏。從此春光都漏泄。桃紅李白滿人間。又贊心聞像曰。是心聞叟。寂然無聲。非心聞叟。儼然其形。視之非無。聽之非有。能如是觀。非心聞叟。
○婺州靈應法凈講主。因被晚學攙其院事。告于葉丞相以求借援。葉回書云。專使辱書勤勤。知公與余先世之契。同里巷桑梓。詢之同袍。知公是本分講人。住靈應四十年。變瓦礫之場為輪奐。使魚鼓之聲歲晚不絕。可謂肯興供養。于寺庭出臂力。寶殿崇成之際。乃為破戒後學起貪癡心。巧計攘奪。怪公不得使終圓勝事。若以世情論來。鵲有巢而鳩居之。誠難堪處。若以公分上觀之。身非我有。萬法皆如夢幻。則靈應道場亦豈是公久居活計。所以古人道。住則孤鶴冷翹松頂。去則片云忽過人間。去住灑然。何有拘礙。要當住而未嘗不住。方知
【現代漢語翻譯】 現代漢語譯本： 踴躍高舉於六合之外，（指宇宙）。可貴的是英靈的衲子（指僧人）將光明帶給世人。即使經歷千秋萬代，金剛王寶劍（比喻佛法的智慧和力量）依然凜然不墜。
○ 東坡（蘇軾）到京口，佛印（雲門宗僧人）渡江去拜見他。蘇軾說：『趙州（趙州從諗禪師）過去從不下禪床，金山（金山寺）今天為什麼渡江而來？』佛印用一首頌回答說：『趙州過去缺少謙虛的光芒，不下禪床來接待二王（指兩位國王）。怎比得上金山寺的無量相，整個大千世界都是禪床。』
○ 曾文清公（曾鞏），贛州人，是寶文侍郎曾天游的弟弟。他在宗門（佛教禪宗）里很有進步，和心聞賁禪師是方外之友。曾經有一首讚頌世尊拈華（佛陀拈花微笑的典故）的頌，在江湖上廣為流傳。頌說：『華枝拈起大家看，迦葉（摩訶迦葉，佛陀十大弟子之一）無端卻破顏。從此春光都漏泄，桃紅李白滿人間。』又贊心聞像說：『這是心聞老叟，寂然無聲。又非心聞老叟，儼然有形。看他好像有，聽他好像無。能這樣觀察，就不是心聞老叟。』
○ 婺州靈應法凈講主，因為被後來的學僧侵佔了他的寺院事務，就向葉丞相（葉祖洽）告狀，希望得到幫助。葉丞相回信說：『專使送來的信寫得很懇切，知道您和我先世有交情，是同鄉。問了同僚，知道您是本分的講經之人，住在靈應寺四十年，把瓦礫之地變成了壯麗的寺院，使魚鼓（佛教法器）的聲音年年不斷，可以說是肯興供養，在寺院裡出了力。寶殿建成的時候，卻被破戒的後學僧人起了貪婪之心，用巧計來奪取。怪不得您不能使這件圓滿的事情完成。如果用世俗的眼光來看，鵲有巢而被鳩佔，確實難以忍受。如果從您的本分來看，身體都不是我所有的，萬法都如夢幻，那麼靈應道場又怎麼是您可以長久居住的地方呢？所以古人說，住下就像孤鶴冷冷地棲息在松樹頂上，離去就像一片雲彩忽然飄過人間。去留灑脫，有什麼拘礙呢？要做到住下卻好像沒有住下，才能知道』
【English Translation】 English version: Leaping and soaring beyond the six directions (referring to the universe). What is precious is that the enlightened nāḍa (referring to monks) bring light to the world. Even after thousands and millions of years, the Vajra King Sword (an analogy for the wisdom and power of the Buddha's teachings) will remain awe-inspiring and unfallen.
○ When Dongpo (Su Shi) arrived at Jingkou, Foyin (a Yunmen School monk) crossed the river to visit him. Su Shi said, 'Zhao Zhou (Zen Master Zhaozhou Congshen) never stepped down from his dhyana bed in the past, why has Jinshan (Jinshan Temple) crossed the river today?' Foyin replied with a verse: 'Zhao Zhou lacked the light of humility in the past, not stepping down from his dhyana bed to receive two kings. How can it compare to the immeasurable form of Jinshan, the entire Mahā-sāhasra-lokadhātu (great thousand world system) is a dhyana bed.'
○ Zeng Wenqing Gong (Zeng Gong), a native of Ganzhou, was the younger brother of Zeng Tianyou, the Bao Wen Shi Lang. He was very advanced in the Zen school and was a friend outside the world with Zen Master Xinwen Ben. There was once a verse praising Śākyamuni Buddha's (the founder of Buddhism) holding up a flower (referring to the Flower Sermon), which was widely appreciated in the Jianghu (the martial arts world). The verse said: 'Holding up the flower branch for everyone to see, Kāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples) broke into a smile for no reason. From then on, the spring light all leaked out, peach blossoms red and plum blossoms white fill the human world.' He also praised the image of Xinwen, saying: 'This is the old man Xinwen, silent and without sound. Yet not the old man Xinwen, dignified in form. Seeing him as if he exists, hearing him as if he does not. If one can observe in this way, then he is not the old man Xinwen.'
○ The lecturer of Lingying Fajing Temple in Wuzhou, because his temple affairs were encroached upon by later students, complained to Chancellor Ye (Ye Zuqia), hoping to get help. Chancellor Ye replied in a letter: 'The special envoy's letter was very earnest, knowing that you and my ancestors had a friendship, being from the same village. Asking my colleagues, I know that you are a conscientious lecturer, living in Lingying Temple for forty years, turning a field of rubble into a magnificent temple, making the sound of the fish drum (a Buddhist instrument) unceasing year after year, it can be said that you are willing to make offerings and put in effort in the temple. When the main hall was completed, the later students who broke the precepts developed greedy intentions and used tricks to seize it. No wonder you cannot complete this perfect matter. If viewed from a worldly perspective, it is indeed unbearable for a magpie to have a nest that is occupied by a cuckoo. If viewed from your own perspective, the body is not even your own, all dharmas (teachings or phenomena) are like dreams and illusions, then how can the Lingying Bodhimanda (place of enlightenment) be a place where you can live for a long time? Therefore, the ancients said, staying is like a solitary crane perched coldly on the top of a pine tree, leaving is like a cloud suddenly passing through the human world. Leaving and staying are unrestrained, what is there to be bound by? One must be able to stay as if not staying, then one will know'
是去住底人。又況一飲一啄皆自前定。或行或止豈是人為。毋有意必同異。若如此境界不能洞然明白。則末後一著未免拖泥帶水。此去便好青松下明窗內安坐不動。了自家大事。因緣誠為得計。若欲借一言於五馬。有挾山超海之難。能悟萬法皆空。于公有變凡成聖之易。其或未然。快請腰包。急去訪他新婦底。
○混源密。臺人。嗣龜山光狀元。俗素貧。然守分不自張大。自浮山遷大舍。道由俗舍。將見其弟昆。戒約人從。勿過其家。唯帶親隨一二人而已。又曰。若見我兄。切勿聲諾。恐驚他村人也。其顧分如此。有頌曰。托跡來蓬屋。三椽種不深。如何微賤質。也解震䨓音。種粟不生豆。拈鉛卻是金。只因誤失腳。終不落沉吟。叢林皆服其識度高遠。與夫詐稱張王李趙。豈可同日而語哉。
○故監部甄公龍文。為龍翔疏。請密公曰。十三人透洋嶼之關。先為上首。二千里趁黃梅之缽。密在汝邊。可謂正法克膺。公選厶人。腳跟峭措。眼腦玲瓏。起紫籜說洪福之禪。諸方山仰。過石橋持七閩之缽。萬衲云隨。唯六龍曾御于中州。故二浙獨夸于勝剎。次當補處。宜莫放公孤嶼而住兩峰。話頭在在。一句而涵三要。眾目團團。后被旨住西湖凈慈。
○紹興間。像田梵卿禪師。秀之華亭錢氏子。初參圓通
【現代漢語翻譯】 現代漢語譯本：是去是留都由自身決定。更何況一飲一啄都是前世註定。是走是停難道是人為可以決定的嗎？不要執著于尋求相同或不同。如果對這樣的境界不能透徹明白，那麼最後一步難免拖泥帶水。不如就此在青松下明亮的窗內安靜坐著，了結自己的大事。這樣看來確實是最好的打算。如果想用一句話來打動像五馬分屍那樣頑固的人，那就像挾著山去超越大海一樣困難。如果能領悟萬法皆空，那麼對於你來說，改變凡人成為聖人就很容易。如果不能領悟，那就趕快拿出你的錢袋，趕緊去拜訪那些新出家的僧人吧。
混源密（人名），臺州人。繼承了龜山光狀元（人名）的法脈。他俗家時很貧窮，但是安守本分，不張揚。從浮山遷到大舍，路過一戶農家。他將要去看望他的弟弟昆（人名），告誡隨從，不要經過他家，只帶一兩個親隨就行了。又說：『如果見到我哥哥，千萬不要大聲應答，恐怕驚動了村裡人。』他顧念親情就是這樣。有一首頌說：『寄身於簡陋的茅屋，三間屋子根基不深。為什麼這樣微賤的資質，也能發出震耳欲聾的聲音？種下粟米卻不長出豆子，點石成金。只因爲一時失足，最終也不會陷入沉吟。』叢林中的人都佩服他的見識高遠。那些冒充張三王五的人，怎麼能和他相提並論呢？
故監部甄公龍文（人名），為龍翔寺寫疏文，邀請密公（混源密）說：『十三人衝破透洋嶼的關卡，您是第一個。二千里追隨黃梅五祖的衣缽，密公就在您身邊。可以說是真正繼承了正法。您是大家公認的人選，腳跟堅定，眼光敏銳。從紫竹林開始宣講洪福寺的禪法，各方山寺都仰慕您。走過石橋，手持七閩的飯缽，萬千僧人雲集跟隨。只有皇帝曾經駕臨中州，所以江浙一帶都讚美這裡的名剎。您是下一個補處菩薩，不應該讓您獨自住在孤嶼，而應該住在兩峰寺。話頭句句都包含著禪宗的三要。眾人的目光都集中在您身上。』後來他被皇帝下旨住持西湖凈慈寺。
紹興年間（1131-1162），像田梵卿禪師，是秀州華亭錢氏的兒子。最初參拜圓通寺。
【English Translation】 English version: To go or to stay is up to oneself. Moreover, every drink and every peck are predetermined. Whether to walk or to stop, is it something that humans can decide? Do not be attached to seeking sameness or difference. If you cannot thoroughly understand such a state, then the last step will inevitably be mired in mud and water. It is better to sit quietly under the bright window beneath the green pines, and settle your own great affairs. In this way, it is indeed the best plan. If you want to move someone as stubborn as someone being torn apart by five horses with a single sentence, it is as difficult as carrying a mountain to surpass the sea. If you can realize that all dharmas are empty, then for you, changing from a mortal to a saint will be easy. If you cannot realize it, then quickly take out your money bag and hurry to visit those newly ordained monks.
Hunyuan Mi (person's name), a native of Taizhou, inherited the Dharma lineage of Guishan Guang Zhuangyuan (person's name). He was very poor in his secular life, but he was content with his lot and did not flaunt himself. When he moved from Fushan to Dashe, he passed by a farmer's house. He was going to visit his younger brother Kun (person's name), and he warned his followers not to pass by his house, only to bring one or two close attendants. He also said, 'If you see my brother, do not answer loudly, lest you startle the villagers.' That is how he cared for his family. There is a verse that says: 'Dwelling in a humble thatched hut, the three rooms have shallow foundations. Why is it that such a humble quality can also produce a deafening sound? Planting millet does not produce beans, turning lead into gold. Just because of a momentary slip, one will never fall into contemplation.' Everyone in the monastic community admired his high and far-reaching vision. How can those who falsely claim to be Zhang San or Wang Wu be compared to him?
The late Supervisor Zhen Gong Longwen (person's name) wrote a memorial for Longxiang Temple, inviting Master Mi (Hunyuan Mi), saying, 'Thirteen people broke through the barrier of Touyang Islet, and you were the first. You followed the robe and bowl of the Fifth Patriarch of Huangmei for two thousand miles, and Master Mi was by your side. It can be said that you truly inherited the true Dharma. You are the person chosen by everyone, with firm footing and sharp eyes. Starting from the Purple Bamboo Forest, you preached the Chan of Hongfu Temple, and all the mountain temples admired you. Walking across the stone bridge, holding the begging bowl of the Seven Min, ten thousand monks gathered and followed. Only the emperor has ever visited Zhongzhou, so the Jiangzhe area praises the famous temples here. You are the next to be a replacement Bodhisattva, and you should not be allowed to live alone on Lonely Islet, but should live in Two Peaks Temple. Every topic contains the three essentials of Chan. Everyone's eyes are focused on you.' Later, he was ordered by the emperor to preside over Jingci Temple in West Lake.
During the Shaoxing period (1131-1162), Chan Master Fantian Fanqing of Xiangtian was the son of the Qian family of Huating, Xiuzhou. He initially visited Yuantong Temple.
秀．投子青。次見照覺總有契。上堂云。春已寒。落華紛紛下紅雨。南北行人歸不歸。千林萬林鳴杜宇。我無家兮何處歸。十方剎土奚相依。老夫有個真訊息。昨夜三更月在池。
○慈恩法師。唐尉遲將軍之子也。始年十歲。能造戰䇿。父賢之。玄奘以計欲其出家以大教乘。密竊其所造戰䇿。教小行者諷之。𢹂訪遲。遲極口稱賞其子善能作文。奘請一看而乃曰。此文者。小行童亦能誦之。遲驚呼來。誦之。果不差一字。遲大怒此子以古文謔戲。即欲誅之。奘師告云。佛有救護眾生之說。若君不救。吾非佛弟子矣。可捨出家。何如。遲從。用是奘師得之。即為大僧。眾莫能及。常對御講論。賜以玉環。見天子更不致禮。但入出有經論．酒食．婦女之三車隨行。宣公服而疑之。法師亦薄其小乘而疑其神供之說。一日訪宣。特求天供。語論終日而不見其供。法師歸后初至。宣公責之。非時而到。何也。神告曰。非懈怠也。今日師與大乘菩薩議論。毫光罩定遍界。竟無路得入。從此更傾心敬之。故知大乘所非小根之能測底也。
○遁庵演。閩人。初見元枯木。后參妙喜于徑山。與最庵印．同庵璉裒集大慧廣錄三十卷。盛行於世。慧既沒。演不復出遊。一衲寒暑。居經三十年。數董板首。閩帥趙汝愚待以福之秀峰。
【現代漢語翻譯】 現代漢語譯本 秀。投子青禪師，後來拜見照覺禪師，總算有所領悟。上堂說法時說：『春天已經寒冷了，飄落的花瓣紛紛揚揚，像是下著紅色的雨。南來北往的行人，該回家的回不回家？千林萬林中，杜鵑鳥不停地鳴叫。我沒有家啊，該往哪裡歸去？十方剎土，又該依靠誰呢？老夫我有個真正的訊息要告訴你們：昨夜三更時分，月亮倒映在池塘里。』
○慈恩法師（玄奘的弟子），是唐朝尉遲將軍的兒子。起初十歲時，就能制定作戰策略。他的父親認為他很有才能。玄奘法師爲了讓他出家弘揚大乘佛法，偷偷拿走他寫的作戰策略，教給小沙彌背誦。尉遲將軍帶著兒子拜訪玄奘法師，尉遲將軍極力稱讚他的兒子善於寫文章。玄奘法師請求看一看，然後說：『這篇文章，小沙彌也能背誦。』尉遲將軍驚訝地叫兒子來背誦，果然一字不差。尉遲將軍大怒，認為這個兒子用古文戲弄他，就要殺了他。玄奘法師勸告說：『佛有救護眾生的說法，如果將軍不救他，我就不是佛弟子了。不如讓他舍俗出家，怎麼樣？』尉遲將軍聽從了。因此玄奘法師得到了他，讓他做了大僧，眾人都比不上他。慈恩法師經常在皇帝面前講經論道，皇帝賜給他玉環。他見天子也不行禮，只是出入時有裝載經論、酒食、婦女的三輛車跟隨著他。宣律師對此感到疑惑。慈恩法師也輕視小乘佛法，並且懷疑宣律師的神供之說。一天，慈恩法師拜訪宣律師，特地請求天神供養。兩人談論了一整天，卻沒有見到任何供養。慈恩法師回去后剛到家，宣律師就責備他說：『不到該來的時候就來，為什麼？』神明告訴宣律師說：『不是我懈怠，今天法師與大乘菩薩議論佛法，毫光籠罩，遍滿整個法界，我根本沒有路可以進去。』從此以後，慈恩法師更加傾心敬佩宣律師。所以說，大乘佛法不是小根器的人能夠測透的。
○遁庵演禪師，是福建人。起初拜見元枯木禪師，後來在徑山參拜妙喜禪師。與最庵印禪師、同庵璉禪師一起裒集大慧普覺禪師的《廣錄》三十卷，在世上廣為流傳。大慧禪師圓寂后，遁庵演禪師不再出外遊歷，一件衲衣度過寒暑，居住了三十年。多次督造寺院的板首。福建的地方長官趙汝愚以福之秀峰來款待他。
【English Translation】 English version Xiu. Chan Master Touzi Qing, later met Chan Master Zhaojue and finally had some understanding. When he ascended the hall to preach, he said: 'Spring is already cold, and the falling petals are fluttering, like a red rain falling. Travelers from the north and south, those who should return home, do they not return? In thousands of forests, cuckoos are constantly chirping. I have no home, where should I return to? Who should I rely on in the ten directions of Buddha lands? I, the old man, have a true message to tell you: At midnight last night, the moon was reflected in the pond.'
○ Dharma Master Ci'en (a disciple of Xuanzang), was the son of General Yuchi of the Tang Dynasty (618-907). At the age of ten, he was able to formulate battle strategies. His father thought he was very talented. Dharma Master Xuanzang, in order to have him become a monk and promote Mahayana Buddhism, secretly took away the battle strategies he wrote and taught the young novices to recite them. General Yuchi visited Dharma Master Xuanzang with his son, and General Yuchi praised his son for being good at writing articles. Dharma Master Xuanzang asked to take a look and then said: 'This article, even a young novice can recite it.' General Yuchi was surprised and called his son to recite it, and indeed it was word for word. General Yuchi was furious, thinking that this son was making fun of him with ancient texts, and wanted to kill him. Dharma Master Xuanzang advised: 'The Buddha has the saying of saving all beings, if the general does not save him, I am not a disciple of the Buddha. How about letting him renounce the world and become a monk?' General Yuchi obeyed. Therefore, Dharma Master Xuanzang obtained him and made him a great monk, whom everyone could not match. Dharma Master Ci'en often lectured on scriptures and doctrines in front of the emperor, and the emperor bestowed him with jade rings. He did not salute when he saw the emperor, but only had three carriages following him when he went in and out, carrying scriptures, wine, food, and women. Vinaya Master Xuan was suspicious of this. Dharma Master Ci'en also despised Hinayana Buddhism and suspected Vinaya Master Xuan's divine offerings. One day, Dharma Master Ci'en visited Vinaya Master Xuan and specially requested divine offerings. The two talked all day, but no offerings were seen. After Dharma Master Ci'en returned home, Vinaya Master Xuan rebuked him, saying: 'Why did you come when it was not the time to come?' The deity told Vinaya Master Xuan: 'It is not that I am lazy, today the Dharma Master is discussing Buddhism with the Mahayana Bodhisattva, the light of his aura covers the entire realm, and I have no way to enter.' From then on, Dharma Master Ci'en admired Vinaya Master Xuan even more. Therefore, it is said that Mahayana Buddhism cannot be fathomed by those with small roots.
○ Chan Master Dunan Yan, was a native of Fujian. He first met Chan Master Yuan Kumu, and later visited Chan Master Miaoxi at Jingshan. Together with Chan Master Zui'an Yin and Chan Master Tongan Lian, they compiled thirty volumes of the 'Extensive Records' of Chan Master Dahui Pucue, which were widely circulated in the world. After Chan Master Dahui passed away, Chan Master Dunan Yan no longer traveled, spending his days in a single robe, living for thirty years. He repeatedly supervised the construction of temple boards. Zhao Ruyu, the local official of Fujian, treated him with the Xiufeng of Fu.
堅臥不起。別峰作疏勸請。有幽蘭林下。豈無人而不芳。至寶道中。蓋具眼而始識之句。一時罔不高其清節。暮年。竟被涂毒推出于常之華藏。一坐十九年。法席盛興於三吳。其乃緣法有地耳。
○最庵印。川人。初依寂室。后參大慧。出世京口鶴林。自讚云。充體委羸。當行藞苴。袖手儼然。可知禮也。美惡猶來不自裁。參方分付俯觀也。
○滎陽郡王。初居嘉禾。官職未登。家居零落。時誰庵粹禪師住報恩。與王交遊。凡有所疑。靡不應對。及孝宗即位。王累開大藩。以諸方名剎多命粹主之。晚請何山為功德寺。亦命粹主之。特賜紫服。圓悟禪師其子孫亦為大法金湯。謂是互乘大願力來者也。
叢林盛事(終)
No. 1611-B
予昔首眾於五峰。時古月融禪師實典賓職。既叨同事。日數從游。為山間水邊之樂。續以業緣。來居青山。逾十年矣。一日。翩然過我。坐間娓娓談前言往行。頗清老懷。徐出叢林盛事一編。皆命世宗師與賢士大夫酬酢更唱之語。誠可以警後學而補宗教。大率與先師武庫相類。殆將鋟梓以惠後世。其利豈不博哉。因援筆以題於後。慶元己未華藏遁庵宗演䟦。
融見涂毒䇿。策見游典牛。是為黃龍六世孫也(於後次古本有此十八字)。
【現代漢語翻譯】 現代漢語譯本 （某人）一直臥床不起。別峰禪師寫信勸請他出山。有幽蘭生長在林下，難道是因為沒有人就不散發芬芳嗎？至寶就在道路之中，大概只有具備慧眼的人才能認識它。一時之間，沒有人不讚賞他的高尚品格。晚年，最終被涂毒禪師從常州的華藏寺推出。在那裡靜坐了十九年，佛法在三吳地區盛行，這大概是因為佛法與當地有緣分吧。
○最庵印禪師，四川人。最初依止寂室禪師，後來參訪大慧禪師。在京口鶴林寺開法。他自述說：『身體委頓衰弱，應當隨遇而安。袖手端坐，可知禮儀。好壞任由它來，不自己裁決。參學四方，分付一切，俯視萬物。』
○滎陽郡王，最初居住在嘉禾。當時官職還未顯達，家境也比較零落。當時誰庵粹禪師住在報恩寺，與郡王交遊，凡是有所疑惑，沒有不解答的。等到孝宗（1163-1189）即位，郡王多次擔任地方大員，將各地的名剎多交給粹禪師主持。晚年請何山禪師主持功德寺，也命粹禪師主持。特別賜予紫衣。圓悟禪師的子孫也成為佛法的中流砥柱，可以說是乘著宏大的願力而來。
叢林盛事（終）
No. 1611-B
我過去在五峰寺擔任首座時，古月融禪師擔任典賓的職務。既然有幸共事，每天都跟隨他遊玩，享受山間水邊的樂趣。後來因為業緣，來到青山居住，已經超過十年了。有一天，他突然來拜訪我，坐下來娓娓談起以前的言行，讓我感到心情舒暢。他慢慢地拿出一本《叢林盛事》，都是名垂後世的宗師與賢士大夫酬唱應和的言語，確實可以警醒後來的學人，補益宗教。大體上與先師的《武庫》相似，大概是要刊刻印行，以惠及後世，那利益難道不大嗎？因此拿起筆來題寫在後面。慶元己未年（1199）華藏遁庵宗演跋。
融禪師見到涂毒禪師的計策，策禪師見到游典牛禪師。是黃龍禪師的第六代子孫（在後面緊接著古本有這十八個字）。
【English Translation】 English version He remained firmly in bed, refusing to rise. Chan Master Biefeng wrote a letter urging him to come out of seclusion. The fragrant orchid grows in the forest; does it not emit its fragrance simply because no one is there? The supreme treasure is in the midst of the road; indeed, only those with discerning eyes can recognize it. For a time, everyone praised his noble character. In his later years, he was eventually 'pushed out' of Huazang Temple in Changzhou by Chan Master Dudu. He sat there for nineteen years, and the Dharma flourished in the Sanwu region, likely because the Dharma had an affinity with the land.
○ Chan Master Zui'an Yin, a native of Sichuan. He initially relied on Chan Master Jishi, and later visited Chan Master Dahui. He opened the Dharma at Helin Temple in Jingkou. He described himself: 'My body is weak and frail, I should be content with whatever comes. With folded hands, I sit upright, knowing propriety. Good and bad come as they may, I do not decide for myself. Studying everywhere, entrusting everything, I look down upon all things.'
○ The Prince of Xingyang initially resided in Jiahe. At that time, his official position was not yet prominent, and his family was relatively impoverished. Chan Master Shui'an Cui resided at Bao'en Temple and associated with the Prince. He answered all his doubts. When Emperor Xiaozong (1163-1189) ascended the throne, the Prince held several important regional posts and appointed Chan Master Cui to preside over famous temples in various places. In his later years, he invited Chan Master Heshan to preside over Gongde Temple, also appointing Chan Master Cui to preside over it. He was specially granted a purple robe. The descendants of Chan Master Yuanwu also became pillars of the Dharma, said to have come riding on the power of great vows.
Notable Events in the Monastic Community (End)
No. 1611-B
In the past, when I was the head monk at Wufeng Temple, Chan Master Guyue Rong was in charge of hospitality. Since I had the good fortune to work with him, I followed him daily, enjoying the pleasures of the mountains and waters. Later, due to karmic conditions, I came to live in Qingshan, and it has been more than ten years. One day, he suddenly came to visit me, and we sat down and talked at length about past words and deeds, which made me feel refreshed. He slowly took out a copy of 'Notable Events in the Monastic Community,' which contained the exchange of words between renowned masters and virtuous officials, truly capable of alerting later learners and supplementing religion. It is largely similar to the late master's 'Arsenal,' and it is likely to be printed and published to benefit future generations. Wouldn't the benefit be great? Therefore, I took up my pen and wrote this postscript. Written by Dun'an Zongyan of Huazang Temple in the year Jiwei of Qingyuan (1199).
Chan Master Rong saw Chan Master Dudu's strategy, and Chan Master Ce saw Chan Master Youdian Niu. He is the sixth-generation descendant of Chan Master Huanglong (These eighteen characters immediately follow the ancient version).
No. 1611-C 䟦新鋟叢林盛事
自野錄．紀譚至四明枯崖之作。裒收古佛祖潛行密機與賢士夫關於禪佛所泄於五燈者。貽之來昆。其為法施。為俾晚進履踐。知向上入路。而非為資今日胡講談柄矣。又至於宋丹丘融公叢林盛事。則一言一句。千古鐵案。其禪其道。大方龜鑑也。然宋本湮沒。祖述無憑。斯邦在在。禪房所藏。謄寫亥豕。承訛襲舛。竟亦無全本矣。茲東武源無生居士。擬穿過支桑先覺之鼻孔。捉住供款之際。偶獲古本盛事。使信歷查一遍。梓行於世。蓋衛宗護法之志深也。夫於是校之．閱之。折之為二卷。遂付諸剞劂。或曰。此等禪冊於今之禪林亦何補之有。有一種禪流。絺章繪句以當平生。出世進院。此為梯媒。抵死不在一念。于乾屎橛上。或習取三經五論。以臺宗．賢首教相雷同祖師話頭。且謂德山．臨濟升三賢第幾階。趙州．雲門得六即第幾位。如此饾饤捏合。收禪歸教。禪果作何狀。有甚禪可參。詎料祖師西來單傳。云真指。云亦是為教體文身。生個駢指贅疣也。然則今之禪者與其據禪席。劫禪衣。不如削籍為座主奴。惜哉。古道祖師言句暗合修多羅。一喝能入五教者。與而今僻解迥別。殊不知佛法門中有一條活路。古錐舌頭別有落處矣。又有一等衲子。夙稟恰好。默照鬼眼。
一世擔板。藉口教外。不欲觀半字。禪規不失在。不知本領何如。雖非近日荷一肚皮。謂佛法太容易。膠執現前流識。以為本分。幸凡百無皮下有血者。恣肆誣蠛先喆。認奴為郎。貢高自己。旁挾奇幻。蠱惑男女。教人人險些屈陷斷常坑之屬。除非眼不識丁。為禪和子．為善知識。自余未免有寒蟬抱木之嘆。一堂爛冬瓜之誚矣。更有一般禿驢。結識公候。狐媚檀越。名利躁競。莫有底極。甚之。則削落前修。靠倒常住。以招提為鋪店。廉恥掃地。規利婪貨。算盤為枕。鉤索錙銖。但其一腔工夫。金谷是務。這般一隊。一非一是。走上走下。奈了不省腳下事。保安封公曰。紡絲直裰毛段襖。打扮出來真個好。驀然問著祖師關。卻似東村王太嫂。此頌例為今日結末焉。今日盛事果行之乎。行之也是枉然。亡羊補牢。將何補之有。將何補之有。余曰。子之所具陳。非余所敢議也。叢林秋晚。五葉委地。八風切膚。魔毒慎胸。所到門庭。死人無數。雖然千個萬個中。倘得一個神醫。以此做還丹一粒。安患不回生返魂哉。應知此特起死方續命劑也。神醫可無靈丹。不可舍諸居士。意亦在其中。
旹元祿辛未中秋望前興聖信梅峰書于䮚伽林軒
【現代漢語翻譯】 現代漢語譯本 一生都像在肩上扛著木板一樣沉重。假借教外的名義，不願看半個字。禪宗的規矩一點都沒丟，卻不知道自己的真本事如何。雖然不是最近才開始挺著大肚子，卻說佛法太容易了。固執地執著于眼前的意識流動，把它當作自己的本分。幸好那些稍微有點良知的人，肆意地詆譭先賢，認奴僕為丈夫，抬高自己，還夾雜著一些奇異的幻術，迷惑男女，教唆人們幾乎要陷入斷見和常見之類的深坑。除非是那些不識字的，可以當個禪和子（指僧人）或者善知識（指有德行的僧人），其餘的人免不了有寒蟬抱樹的感嘆，以及被譏笑為一堂爛冬瓜了。 更有一種禿驢（指和尚），結交達官貴人，像狐貍一樣諂媚施主，追逐名利，沒有底線。更過分的，就詆譭前人的功德，依靠常住（指寺院的財產），把寺院當作店舖，廉恥之心蕩然無存，貪圖利益，把算盤當作枕頭，一分一毫都要算計。他們滿腦子想的都是如何發財致富。這樣的一群人，沒有一個是真正修行的人，上躥下跳，卻不知道自己在做什麼。保安封公說：『紡絲直裰毛段襖，打扮出來真個好。驀然問著祖師關，卻似東村王太嫂。』這首偈頌就作為今天的結尾吧。 今天這樣的盛事真的能實行嗎？即使實行了也是白費力氣，就像亡羊補牢一樣，又能補救什麼呢？又能補救什麼呢？我說：『您所陳述的這些，不是我敢妄加評論的。叢林（指寺院）已是深秋，五葉飄落，八風（指世間的八種境界，即利、衰、毀、譽、稱、譏、苦、樂）刺骨，魔的毒害侵蝕內心，所到之處，如同死人一般。雖然一千個一萬個人中，如果能有一個神醫，用這個做成還丹一粒，還怕不能起死回生嗎？』應該知道這正是起死回生的良方啊！神醫可以沒有靈丹，但不能捨棄各位居士（指在家修行的佛教徒），我的意思也就在這裡面了。 時值元祿辛未年（1691年）中秋節前，興聖信梅峰書于䮚伽林軒
【English Translation】 English version A lifetime of carrying a heavy plank on one's shoulders. Using 'outside the teachings' as an excuse, unwilling to look at even half a word. The rules of Zen are not lost, yet one doesn't know one's true abilities. Although not recently having a big belly, they say the Buddha's teachings are too easy. Stubbornly clinging to the flow of present consciousness, taking it as one's duty. Fortunately, those with a little conscience freely slander the wise predecessors, recognize servants as husbands, elevate themselves, and mix in strange illusions, bewitching men and women, teaching people to almost fall into the pits of annihilationism and eternalism. Unless they are illiterate, they can be a 'chanhezi' (referring to monks) or 'good knowing advisors' (referring to virtuous monks), otherwise, they cannot avoid the sigh of cicadas clinging to trees and being ridiculed as a hall of rotten winter melons. Moreover, there are bald donkeys (referring to monks) who associate with high officials, flatter patrons like foxes, pursue fame and fortune without limit. Even worse, they slander the merits of their predecessors, rely on the permanent residence (referring to the property of the monastery), treat the monastery as a shop, have no sense of shame, are greedy for profit, use the abacus as a pillow, and calculate every penny. All they think about is how to get rich. Such a group, none of them are truly practicing, running up and down, but they don't know what they are doing. Lord Feng of Bao'an said: 'Silk straight robe and woolen jacket, dressed up really well. Suddenly asked about the ancestral master's barrier, like Aunt Wang of East Village.' Let this verse be the ending for today. Can such a grand event really be carried out today? Even if it is carried out, it is in vain, like locking the fold after the sheep are lost, what can be remedied? What can be remedied? I said: 'What you have stated is not something I dare to comment on. The monastery is in late autumn, five leaves are falling, the eight winds (referring to the eight worldly conditions: gain, loss, disgrace, fame, praise, ridicule, suffering, and joy) are piercing, the poison of demons erodes the heart, and everywhere is like the dead. Although among a thousand or ten thousand, if there is a divine doctor who can make a rejuvenating pill from this, why worry about not reviving the dead?' It should be known that this is precisely the elixir for reviving the dead! A divine doctor can be without a spiritual pill, but cannot abandon the lay practitioners (referring to Buddhist practitioners at home), my meaning is also in this. At the time of the Mid-Autumn Festival before the Yuanluo Xinwei year (1691 AD), Xing Shengxin Meifeng wrote in the 䮚伽林軒.