X87n1612_人天寶鑑

卍新續藏第 87 冊 No. 1612 人天寶鑑

No. 1612-A

是集皆佛氏妙藥救世之書也。能令病者服之即愈。至有盲聾喑跛之徒亦得除瘥。四明道人秀公久歷湖海。此藥備嘗無不應驗。宜乎刊行以壽後世。故余樂為之序。

紹定庚寅六月望日蘭庭劉棐

No. 1612-B 人天寶鑑序

竊聞先德有善不能昭昭於世者。後學之過也。如三教古德于佛法中有一言一行。雖載之碑傳實錄及諸遺編。而散在四方不能周知遍覽。於是潛德或幾無聞。愚嚐出處叢林。或得之尊宿提倡。或訪求採摭。凡可以激發志氣垂鑑於世者輒隨而錄之。總數百段。目曰人天寶鑑。不復銓柬人品條次先後。擬大慧正法眼藏之類。且昔之禪者未始不以教律為務。宗教律者未始不以禪為務。至於儒老家學者亦未始不相得而徹證之。非如今日專一門擅一美。互相詆訾如水火不相入。噫。古者之行非難行也。人自菲薄以謂古人不可及爾。殊不知古人猶今之人也。能自奮志于其間則與古人何別。今刊其書廣其說。欲示後世學者知有前輩典刑。咸至於道而已。高明毋誚焉。

紹定三年結制日四明沙門曇秀序

No. 1612

人天寶鑑

唐德宗問曇光法師曰僧何名為寶

。對曰。僧者具有六種以寶稱之。一頓悟自心超凡入聖得名禪僧。二解行雙運不入世流得名高僧。三具戒定慧有大辯才得名講僧。四見聞深實舉古驗今得名文章僧。五知因識果慈威並行得名主事僧。六精勤功業長養聖胎得名常僧。帝大悅遂詔天下度僧。(唐僧傳)

大善禪師南嶽高第也。修法華禪門得慈悲三昧。時衡陽內史鄭僧杲雖每遇縣令陳正業稱揚師德。而鄭略無信向意。一日同陳出獵圍鹿一群。鄭謂陳曰。公嘗稱大善禪師有慈悲三昧力。今日其鹿如何。陳即率左右數人同聲唸曰南無大善禪師。即時群鹿騰空而出。於是內史愧伏。(國清石刻)

左溪尊者諱玄朗。烏傷人。從學天宮威法。師得旨。后棲身巖谷。或猿玃來以捧缽。或飛鳥至以聽經。唯十八種十二頭陁。如是處者三十年。若其細行修身悉徇律制。故李華云。禪無私授不見身相。戒凈無玷不假外儀。講不待眾。誨人無倦。居止偏廈。食無重味。夜非披尋聖典未嘗空秉一燈。日非瞻禮聖容未嘗虛行一步。一郁多羅四十餘年。一尼師壇終身不易。未嘗因利說一句法。未嘗為法受一毫財。(本傳)

五臺山無相禪師。禮佛示眾曰。汝輩才見泥像便如舂米相似。曾無意謂。殊不知己躬分上各各有一尊虛空來太小古釋迦古觀音。日夜在汝六根門

【現代漢語翻譯】對曰：僧者具有六種可以寶來稱呼的。（1）頓悟自心，超越凡俗進入聖境，得名禪僧。（2）解行並進，不隨波逐流，得名高僧。（3）具備戒、定、慧，有極大的辯才，得名講僧。（4）見聞深刻真實，引用古事驗證今事，得名文章僧。（5）知曉因果，慈悲與威嚴並行，得名主事僧。（6）精進勤勉于功業，長養聖胎，得名常僧。皇帝非常高興，於是下詔天下度僧。（《唐僧傳》）大善禪師是南嶽（山名）高僧的弟子。修習《法華經》的禪門，得到慈悲三昧（佛教禪定的一種）。當時衡陽內史鄭僧杲，雖然每次遇到縣令陳正業都稱讚大善禪師的德行，但鄭僧杲略微沒有信奉歸向之意。一天，他們與陳正業一同出去打獵，圍住了一群鹿。鄭僧杲對陳正業說：『您曾經稱讚大善禪師有慈悲三昧的力量，今天這些鹿會怎麼樣呢？』陳正業立即率領左右幾個人一同唸誦『南無大善禪師』。當時，這群鹿騰空飛走了。於是內史鄭僧杲感到慚愧而信服。（《國清石刻》）左溪尊者，名玄朗，是烏傷（地名，今浙江義烏）人。跟隨天宮威法學習。尊者領悟了他的宗旨。之後隱居在山巖山谷中。有時猿猴會來用手捧著缽，有時飛鳥會來聽經。只有十八種十二頭陁（佛教用具）。像這樣生活了三十年。至於他細微的修行，都遵循戒律制度。所以李華說：禪的傳授沒有私心，不看重外在的形象。戒律清凈沒有瑕疵，不依賴外在的儀式。講經說法不等待大眾聚集，教誨他人不知疲倦。居住在偏僻的房屋，飲食沒有多種味道。夜晚如果不是披閱尋讀聖典，不曾空著點燃一盞燈。白天如果不是瞻仰禮拜聖容，不曾虛度一步。一件郁多羅（袈裟）穿了四十多年，一個尼師壇（坐具）終身不更換。不曾因為利益說一句佛法，不曾爲了佛法接受一毫錢財。（《本傳》）五臺山無相禪師，禮佛時向大眾開示說：『你們這些人，才見到泥塑的佛像，就好像舂米一樣（比喻沒有用心）。從來沒有想過，殊不知你們自己身上各自有一尊虛空來太小古釋迦（釋迦摩尼古佛）古觀音（觀世音古佛）。日日夜夜都在你們的六根門（眼、耳、鼻、舌、身、意）'

【English Translation】 He replied: Monks can be called treasures in six ways. (1) Those who suddenly awaken to their own minds, transcend the ordinary and enter the realm of the sacred are called Chan monks. (2) Those who practice both understanding and action, and do not follow worldly trends, are called eminent monks. (3) Those who possess precepts, concentration, and wisdom, and have great eloquence, are called lecturing monks. (4) Those whose knowledge is profound and real, and who use ancient events to verify present ones, are called literary monks. (5) Those who know cause and effect, and practice both compassion and authority, are called managing monks. (6) Those who are diligent in their work and nurture the sacred embryo are called ordinary monks. The emperor was very pleased and ordered the ordination of monks throughout the land. (From 'Biography of Tang Monks') Great Goodness Chan Master was a disciple of the high monks of Mount Nan Yue (name of a mountain). He cultivated the Chan gate of the Lotus Sutra and attained the Samadhi (a state of meditative consciousness) of Compassion. At that time, Zheng Senggao, the Prefect of Hengyang, although he praised the virtue of Great Goodness Chan Master every time he met the County Magistrate Chen Zhengye, Zheng Senggao had little intention of believing in or turning to him. One day, they went hunting with Chen Zhengye and surrounded a herd of deer. Zheng Senggao said to Chen Zhengye, 'You once praised Great Goodness Chan Master for having the power of the Samadhi of Compassion. What will happen to these deer today?' Chen Zhengye immediately led several people around him to recite 'Namo Great Goodness Chan Master'. At that moment, the herd of deer flew into the sky and left. Thereupon, the Prefect Zheng Senggao felt ashamed and submitted. (From 'Stone Inscriptions of Guoqing') Venerable Zuoxi, named Xuanlang, was a native of Wushang (place name, now Yiwu, Zhejiang). He studied with Wei Fa of Tiangong. The master understood his purpose. Afterwards, he lived in the rocks and valleys. Sometimes monkeys would come to hold his bowl, and sometimes birds would come to listen to the sutras. He only had eighteen kinds of twelve-headed dhuta (Buddhist implements). He lived like this for thirty years. As for his subtle practices, he followed the precepts and rules. Therefore, Li Hua said: The transmission of Chan is without selfishness, and does not value external appearances. The precepts are pure and without flaws, and do not rely on external rituals. He does not wait for the masses to gather to preach the Dharma, and he teaches others tirelessly. He lives in a remote house, and his diet does not have many flavors. If he is not reading the scriptures at night, he never lights a lamp in vain. If he is not paying homage to the sacred image during the day, he never takes a step in vain. He wore one uttarasanga (robe) for more than forty years, and he never changed one nishidana (sitting cloth) for his whole life. He never spoke a word of Dharma for the sake of profit, and he never accepted a penny for the Dharma. (From 'Original Biography') Chan Master Wuxiang of Mount Wutai, while paying homage to the Buddha, said to the assembly: 'You people, as soon as you see a clay statue of the Buddha, you are like pounding rice (a metaphor for not being attentive). You have never thought about it. You don't know that each of you has a Buddha, an ancient Shakyamuni (Shakyamuni Ancient Buddha), and an ancient Guanyin (Guanshiyin Ancient Buddha) within you. Day and night, they are at the gates of your six senses (eyes, ears, nose, tongue, body, and mind).'

頭放光動地。四威儀內同出同。入未嘗纖毫相離。何不學禮取者個佛。卻去泥團上作活計。汝若禮得者個佛。即是禮汝自心。汝雖是顛倒妄想之心。從本已來直至今日廣大清凈。迷未嘗迷悟未嘗悟。與佛如來更無欠少。只為汝貪著緣境。所以有生有滅有迷有悟。若能一念回光便乃即同諸聖。故云佛在爾心頭。時人向外求。內懷無價寶。不識一生休。又不見華嚴遂法師道。我會得即心自性。如今凡修行動靜無不與稱自性底道理相應。故我終日禮佛不作禮會。終日唸佛不作念會。且道華嚴作甚麼會。者個恰如善財入毗盧樓閣。證不思議自在境界相似。末後卻道我歷一百一十城。參五十三善知識。見種種境界。聞種種法門。皆無有實。譬如有人于睡夢中見種種事。從睡覺已乃知是夢。諸禪德。善財雖向夢裡認得個昭昭靈靈。依前落在陰界。若是頂門具眼肘後有符。釋迦彌勒是乾屎橛。文殊普賢是博地凡夫。真如涅槃是系驢橛。一大藏教是拭瘡疣紙。有甚樓閣可入境界可證。其或未能如是。且向他夢裡禮取一拜半拜。(通行錄)

天臺韶國師處之。龍泉人。受具后剋意咨參。殊無所入。至曹山隨眾而已。因僧問法眼曰。十二時中如何得頓息萬緣去。法眼曰空與汝為緣邪。色與汝為緣邪。言空為緣。則空本無緣。言色為緣

。則色心不二。日用果何物為汝緣乎。韶聞悚然有省。復有禪者問如何是曹源一滴水。法眼曰是曹源一滴水。韶聞大悟。法眼曰。汝當大闡吾宗。毋滯於此。遂游天臺。眷然有終焉之意。時吳越忠懿王以國子刺臺州。雅聞師名。嘗遣使迎之。申弟子禮。王一夕夢被人斷頸。驚疑不釋遂決于韶。韶曰非常夢也。主字去卻一點。不久為王矣。王曰若果符此無忘佛恩。漢乾祐元年王嗣國位。尊韶為國師。時天臺智者教法。自會昌之變碩德隱耀。所有法藏多流海東。螺溪寂法。師痛將蔑聞力網羅之。先於金華藏中僅得凈名一䟽而已。后因忠懿王覽內典昧教相請扣于韶。韶稱寂洞明天臺之道。遂召寂建講。王乃喜。特遣十使杭海傳寫以還。由是教法復振殆今不墜者。韶寂二師之力也。開寶四年六月二十八日順寂于華頂峰。是夜星隕于地。天降大雪。師之涅槃異相難以盡紀。具如燈禪師行業等記。

智者顗禪師示眾曰。同學照禪師在南嶽眾中。苦行禪定最為第一。輒用眾一撮鹽作齋飲用。所侵無幾不以為事。後行方等忽見相起。計三年增之至數十斛。急令陪備。仍賣衣資買鹽償眾。此事非久。亦非傳聞。宜以為規。莫令後悔。吾雖寡德行。遠近頗相追尋。而隔剡嶺難為徒步。老病出入多以眾驢迎送。若是吾客私計功酬。直令

彼此無咎。吾是眾主。驢亦我得。既舍入眾非復我有。我不合用。非我何言。舉此一條餘事皆爾。(國清百錄)

兜率梧律師從學普寧律師。持己精嚴。日中一食。禮誦不輟。后住兜率。嘗問道徑山琳禪師。琳見其著心持戒不通理道。因戲謂曰。公被律縛無氣急乎。梧曰。根識暗鈍不得不縛。望師憫而示之。琳舉婆修盤頭嘗一食不臥。六時禮佛。清凈無染為眾所歸。二十祖阇夜多將欲度之。問其徒曰。此頭陁精修梵行。可得佛乎。其徒曰。精進如此。何故不可。夜多曰。汝師與道遠矣。縱經塵劫皆虛妄之本。其徒不勝憤。謂夜多曰。尊者蘊何德行而譏我師。夜多曰。我不求道亦不顛倒。我不禮佛亦不輕慢。我不長坐亦不懈怠。我不一食亦不雜食。我不知足亦不貪慾。心無所之名之曰道。婆修聞已獲無漏智。琳遂厲聲喝一喝云。直饒與么猶是鈍漢。梧于言下心意豁然。喜躍而拜曰。不聞師誨爭解知非。今當持而不持。持無作戒更不消著心力也。辭行回至丈室。屏去舊習。獨一禪床。講倡之外默坐而已。俄一夕召明靜法師至曰。擇梧得徑山打破情執。至今無一點事在。胸中今夜欲入無聲三昧去也。由是寂然竟爾長寢。(通行錄)

真宗嘗欲廢太平興國寺為倉。詔下之日有僧唐突以謂不可廢。　上遣中使諭旨曰

【現代漢語翻譯】現代漢語譯本：彼此沒有過錯。我是眾人的主人。驢也是我得到的。既然已經捨棄進入大眾，就不再屬於我了。我不應該使用它。不是我的東西，我有什麼可說的呢？舉出這一條，其餘的事情都像這樣。

兜率梧律師跟隨普寧律師學習。他嚴於律己，持戒精嚴，每天只吃一頓飯，禮拜誦經從不間斷。後來住在兜率寺。曾經向徑山琳禪師請教。琳禪師見他執著于持戒，不通達理道，就開玩笑說：『您被戒律束縛，是不是很著急啊？』梧律師說：『我根器和見識都遲鈍，不得不被戒律束縛。希望禪師慈悲，開示我。』琳禪師舉婆修盤頭（Bhikkhu Pasura，比丘名）曾經一天只吃一頓飯，不睡覺，六時禮佛，清凈無染，為大眾所歸依的例子。二十祖阇夜多（Jayata，禪宗二十祖）將要度化他，問他的徒弟說：『這位頭陀（dhūta，苦行）精修梵行，可以成佛嗎？』他的徒弟說：『如此精進，為什麼不能成佛？』阇夜多說：『你的老師離道遠矣。縱然經過無數劫，都是虛妄的根本。』他的徒弟非常憤慨，對阇夜多說：『尊者您有什麼德行，竟然譏諷我的老師？』阇夜多說：『我不求道，也不顛倒。我不禮佛，也不輕慢。我不長坐，也不懈怠。我不一食，也不雜食。我不知足，也不貪慾。心無所住，就叫做道。』婆修（Bhikkhu Pasura，比丘名）聽了之後，獲得了無漏智。琳禪師於是厲聲大喝一聲說：『即使這樣，仍然是遲鈍的人。』梧律師在言下心意豁然開朗，歡喜跳躍地拜謝說：『不聽老師的教誨，怎麼能知道自己的錯誤？現在應當持而不持，持無作戒，更不需要執著於心力了。』辭別后回到自己的房間，摒棄了舊的習慣，只留下一張禪床。除了講經說法之外，只是默默地坐禪。不久，一天晚上，他召來明靜法師說：『我梧（Wutong，人名）得徑山（Jingshan，山名）打破了情執，至今心中沒有一點事情。今晚想要進入無聲三昧（samādhi，三昧）去了。』於是寂然去世了。

真宗（998-1022）曾經想要把太平興國寺（Taiping Xingguo Temple，寺廟名）改為糧倉。下詔的那天，有僧人冒犯皇帝，認為不應該廢棄。皇上派遣中使傳達旨意說：

【English Translation】 English version: There is no fault between us. I am the master of the assembly. The donkey is also what I obtained. Since it has been given to the assembly, it no longer belongs to me. I should not use it. What can I say about something that is not mine? Take this one example, and all other matters are like this.

Lawyer Wutong of Doushuai Temple studied under Lawyer Puning. He was strict with himself, upholding the precepts diligently, eating only one meal a day, and reciting scriptures without ceasing. Later, he resided at Doushuai Temple. He once asked Zen Master Lin of Jingshan for guidance. Zen Master Lin saw that he was attached to upholding the precepts and did not understand the principles of the Way, so he jokingly said, 'Are you not anxious about being bound by the precepts?' Lawyer Wutong said, 'My faculties and understanding are dull, so I must be bound by the precepts. I hope the Zen Master will have compassion and enlighten me.' Zen Master Lin cited the example of Bhikkhu Pasura, who used to eat only one meal a day, not sleep, perform Buddhist rituals six times a day, and was pure and undefiled, and was revered by the masses. The twentieth ancestor, Jayata, was about to convert him and asked his disciples, 'Can this ascetic (dhūta) who diligently cultivates pure conduct attain Buddhahood?' His disciples said, 'He is so diligent, why can't he attain Buddhahood?' Jayata said, 'Your teacher is far from the Way. Even after countless kalpas, it is all a root of delusion.' His disciples were very indignant and said to Jayata, 'Venerable one, what virtues do you possess that you criticize my teacher?' Jayata said, 'I do not seek the Way, nor am I confused. I do not worship the Buddha, nor do I disrespect him. I do not sit for long periods, nor am I lazy. I do not eat one meal a day, nor do I eat mixed meals. I am not content, nor am I greedy. The mind has no dwelling place, and that is called the Way.' After Bhikkhu Pasura heard this, he attained the wisdom of non-outflow. Zen Master Lin then shouted loudly, 'Even so, you are still a dullard.' Lawyer Wutong's mind suddenly opened up, and he joyfully bowed and said, 'If I had not heard the teacher's teachings, how would I have known my mistakes? Now I should uphold without upholding, uphold the non-active precepts, and no longer need to be attached to mental effort.' After bidding farewell, he returned to his room, abandoned his old habits, and only kept a meditation bed. Apart from lecturing on the scriptures, he just sat in silent meditation. Soon, one night, he summoned Dharma Master Mingjing and said, 'I, Wutong, have had my emotional attachments broken by Jingshan, and there is no longer anything in my heart. Tonight, I want to enter the silent samādhi.' Thereupon, he passed away peacefully.

Emperor Zhenzong (998-1022) once wanted to convert Taiping Xingguo Temple into a granary. On the day the decree was issued, a monk offended the emperor, saying that it should not be abolished. The emperor sent an envoy to convey the imperial decree, saying:

。不聽廢寺即斬。仍以劍示之。祝曰僧行劍怖懼即斬。不然即赦之。中使如所誡。僧笑引頸曰。為佛法死實甘餂之。　上悅。寺遂免。韓子蒼曰。今時有如是僧。乃可稱衲子。(石門集)

法昌遇禪師。臨漳高亭人。幼棄家。有大志。遊方名著叢席。浮山遠公指謂人曰。此後學行腳樣子。晚於分寧之北。千峰萬壑。古屋敗垣。遇安止之。衲子時有至者。皆苦其作勞。未嘗有一語委曲以示其徒。學者不能曉其意。又不能與之同憺泊辛苦。悉皆引去。以故單丁住山。而晨香夕燈升堂說法至老不廢。叢林所服玩者無不備。龍圖徐禧嘆曰。無眾如有眾。真本色住山。將化前一日遇。作偈遺曰。今年七十七。出行須擇日。昨夜報龜哥。報道明朝吉。徐覽偈聳然。邀靈源同往。至彼已寂然矣。(汀江集)

法智尊者。諱知禮。年至四十常坐不臥。足無外涉。修謁都遣。一日謂諸徒曰。半偈忘軀一句投火。聖人之心為法如是。吾不能捐捨身命以警發懈怠。胡足言哉。於是結十僧修法華三昧。期滿三載共焚其身。時翰林楊億致書確請住世。復以欣厭意而興難問。尊者答曰。終日破相而諸法皆成。終日立法而纖塵必盡。楊公復致問曰。風吟寶樹波動金蕖。是何人境界。答曰只此見聞更無道理。公又問。法華梵網皆魔王所說。

【現代漢語翻譯】現代漢語譯本：不聽從的，拆毀寺廟，立刻斬首！』並用劍示意。中使威脅說：『如果僧人因為害怕劍而恐懼，就斬首；不然就赦免。』中使按照皇帝的告誡行事。僧人笑著伸出脖子說：『爲了佛法而死，實在甘之如飴！』皇帝聽了很高興，於是寺廟得以保全。韓子蒼說：『現在如果還有這樣的僧人，才可以稱得上是真正的衲子（指有德行的僧人）。』

法昌遇禪師（法號），是臨漳高亭人。從小就離開了家，有遠大的志向。遊歷四方，名聲在各寺院中都很顯著。浮山遠公（人名）指著他說：『這是後輩學人行腳的樣子。』晚年的時候，他在分寧（地名）的北部，千峰萬壑之中，在一間破敗的古老房屋中安定下來。僧人有時會來到這裡，但都因為忍受不了他的勞作而感到痛苦。他從未用委婉的言語來教導他的徒弟，學者們不能理解他的意思，又不能和他一樣安於恬淡和辛苦，都離開了。因此他獨自一人住在山上，每天早晚的香火、升堂說法，直到老年都沒有停止。寺院裡所珍視的玩物，他都一應俱全。龍圖徐禧（人名）感嘆道：『沒有大眾，卻好像有大眾一樣，真是保持了本色的住山修行。』在圓寂的前一天，遇禪師作偈（佛教偈語）遺言說：『今年七十七，出行須擇日。昨夜報龜哥，報道明朝吉。』徐禧看了偈語後感到震驚，邀請靈源（人名）一同前往，到達那裡時，遇禪師已經圓寂了。

法智尊者（尊稱），名知禮。到了四十歲，常常坐著不睡覺，腳不涉足外面。所有的應酬拜訪都推辭掉。有一天，他對眾弟子說：『半偈忘軀（爲了半句佛偈而不顧生命），一句投火（爲了一個句子而投入火中），聖人的心爲了佛法就是這樣。我不能捐捨身命來警醒那些懈怠的人，怎麼能說得上是修行呢？』於是他召集了十個僧人，共同修習法華三昧（佛教禪定），約定三年期滿后一起焚身。當時翰林楊億（人名）寫信懇切地請求他留在世上，又用欣厭（欣喜和厭惡）之意來提出難題。尊者回答說：『終日破相（破除一切表象），而諸法皆成（一切法都得以成就）；終日立法（建立一切法），而纖塵必盡（細微的塵埃也必定消失）。』楊公又問：『風吟寶樹（風吹動珍貴的樹木），波動金蕖（水波盪漾金色的荷花），這是什麼人的境界？』尊者回答說：『只有這見聞，更沒有其他的道理。』楊公又問：『法華經（佛經名）、梵網經（佛經名）都是魔王所說的嗎？』

【English Translation】 English version: 'Those who disobey will have their temples demolished and beheaded immediately!' The envoy showed his sword. He threatened, 'If the monk fears the sword, he will be beheaded; otherwise, he will be pardoned.' The envoy acted according to the emperor's instructions. The monk smiled, stretched out his neck, and said, 'To die for the Dharma (Buddhist teachings) is truly sweet!' The emperor was pleased, and the temple was spared. Han Zicang said, 'If there are monks like this today, they can be called true衲子 (Na Zi, virtuous monks).'

Chan Master Yu of Fachang (Dharma name), was a native of Gaoting in Linzhang. He left home at a young age with great aspirations. He traveled far and wide, and his reputation was well-known in various monasteries. Elder Yuan of Fushan (person's name) pointed to him and said, 'This is how a junior scholar should travel.' In his later years, he settled in the northern part of Fenning (place name), amidst thousands of peaks and valleys, in a dilapidated old house. Monks would occasionally come, but they all suffered from his laborious work. He never used gentle words to teach his disciples, and the scholars could not understand his meaning, nor could they be content with tranquility and hardship like him, so they all left. Therefore, he lived alone on the mountain, performing morning and evening incense offerings, ascending the Dharma platform to preach until old age without ceasing. He possessed all the cherished objects of the monastery. Xu Xi of Longtu (person's name) exclaimed, 'Without a congregation, yet it is as if there is a congregation, truly maintaining the original essence of living on the mountain.' The day before his passing, Chan Master Yu composed a verse (Buddhist verse) as his last words, saying, 'This year is seventy-seven, choosing a day for departure is necessary. Last night, I reported to Brother Turtle, reporting that tomorrow is auspicious.' Xu Xi was shocked upon reading the verse and invited Lingyuan (person's name) to go together. When they arrived, Chan Master Yu had already passed away.

Venerable Fazhi (honorific title), named Zhili. At the age of forty, he often sat without sleeping, and his feet did not step outside. He declined all social engagements and visits. One day, he said to his disciples, 'Half a verse forgets the body (sacrificing one's life for half a Buddhist verse), a sentence throws into the fire (throwing oneself into the fire for a sentence), the mind of a sage is like this for the Dharma. I cannot sacrifice my life to awaken those who are lazy, how can I be said to be practicing?' Therefore, he gathered ten monks to jointly practice the Lotus Samadhi (Buddhist meditation), agreeing to immolate themselves together after three years. At that time, Yang Yi of the Hanlin Academy (person's name) wrote a letter earnestly requesting him to stay in the world, and also raised difficult questions with the intention of joy and aversion (joy and aversion). The Venerable replied, 'All day breaking the form (breaking all appearances), and all dharmas are accomplished (all dharmas are accomplished); all day establishing the law (establishing all dharmas), and subtle dust will surely disappear (subtle dust will surely disappear).' Duke Yang then asked, 'The wind whispers through the precious trees (the wind blows through the precious trees), the waves ripple the golden lotuses (the waves ripple the golden lotuses), what is the realm of this person?' The Venerable replied, 'Only this seeing and hearing, there is no other reason.' Duke Yang then asked, 'Are the Lotus Sutra (Buddhist scripture name) and Brahma Net Sutra (Buddhist scripture name) both spoken by the demon king?'

答曰佛之與魔相去幾何。公知不可以義屈。亦不可以言留。乃致書慈雲俾自杭至。明面沮其議。又委州將保護無容以焚。是年公請師號于朝。　真宗召楊問之。公因奏師遺身事。　上嘉嘆之。重諭楊曰。但傳朕意。請留住世。即賜法智之號。由是願行不得施矣。復修光明懺為順寂之期。方五日趺坐。召眾曰。人之生必有死。蓋常分爾。汝等當勤修道。勿令有間。從吾之訓猶吾之生也。言畢稱佛而逝。(教行錄等)

圓通訥禪師。梓州人。性端靖。蒞眾有法。律己精嚴。夜必入定。初叉手自如。中夜漸升至膺。侍者每視此以候天明。　仁宗聞其名。詔住凈因。訥以疾辭。舉璉以自代。召對大悅。賜大覺禪師。至　英宗嘗賜手詔。天下寺院任性住持。璉不言。鮮有知者。及東坡制宸奎閣記。移書審之云。宸奎閣碑謹已撰成。衰朽廢學不知堪上石否。見參寥說。禪師出京日。　英廟賜手詔。其略曰。任性住持者。不知果是否。切請錄示全文。欲入此一節。璉答云無。及寂乃得於書笥中。坡聞云非得道之士安得有此蕰藉。坡閣記云。師雖出世度人而持律甚嚴。　上賜龍腦缽。師對使者焚之。曰吾法以壞色衣。以瓦缽食。此缽非法。使者歸奏。　上嘉嘆。久之師居處服玩可以化寶坊也。而皆不為。獨于都城之西為精舍。容

百許人而已。

梁武帝問志公曰。朕萬機之暇修諸善事。還有功德也無。志曰。有即有。非真功德。帝曰何謂其真。志曰性凈明心體自空寂是真功德。帝因有省。故先聖有言。若能靜坐一須臾。勝造河沙七寶塔。寶塔畢竟化為塵。一念凈心成正覺。(通行錄)

真人孫思邈。京兆人。幼聰慧。日誦萬言。善莊老。尤篤志釋典。年百五十歲。嘗隱終南山。不食飲食唯服鉛汞。與宣律師友善。議論終日。嘗書華嚴經。時唐太宗欲讀佛經。問邈曰何經為大。答曰華嚴經佛所尊大。帝曰。近玄奘三藏譯大般若六百卷何不為大。而八十卷者猶為大乎。答曰華嚴法界具一切門。於一門中可演出大千經卷。般若經乃是華嚴一門耳。帝悟。從是受持。(釋氏類說)

侍郎楊億書寄李維內翰。其略曰。假守南昌適會廣慧禪伯。齋中務簡退食多暇。或坐邀而至。或命駕從之。請扣無方蒙滯頓釋。半歲之後曠然弗疑。如忘忽記如睡忽覺。平昔礙膺之物嚗然自落。積劫未明之事㸌爾見前。固亦抉擇之洞分。應接之無蹇矣。重念先德率多參尋。如雪峰九度上洞山。三度上投子。遂嗣德山。臨濟得法于大愚。終承黃檗。云巖多蒙道吾訓誘。乃為藥山之子。丹霞親承馬祖印可。而作石頭之裔。在古多有于理無嫌。病夫今繼紹之緣。

【現代漢語翻譯】現代漢語譯本：不過一百來人罷了。

梁武帝（502年-549年）問志公禪師說：『朕在處理繁重政務之餘，還修行各種善事，還有功德嗎？』志公禪師回答說：『有是有，但不是真正的功德。』武帝問：『什麼才是真正的功德呢？』志公禪師說：『自性清凈，明白心體本來就是空寂的，這才是真正的功德。』武帝因此有所領悟。所以前代的聖人曾說：『如果能夠一念之間保持清凈心，勝過建造恒河沙數那麼多的七寶塔。寶塔最終畢竟會化為塵土，而一念清凈心卻能成就正覺。』（通行錄）

真人孫思邈（581年-682年），京兆（今西安）人。從小就聰明好學，一天能背誦上萬字。精通莊子和老子的學說，尤其篤信佛教經典。活到一百五十歲。曾經隱居在終南山，不吃食物，只服用鉛和汞。與宣律師是好朋友，整天在一起議論佛法。曾經書寫《華嚴經》。當時唐太宗（626年-649年）想讀佛經，問孫思邈說：『哪部經最為重要？』孫思邈回答說：『《華嚴經》是佛所尊崇的大經。』唐太宗說：『最近玄奘三藏翻譯了《大般若經》六百卷，難道不算是最重要的嗎？難道八十卷的《華嚴經》比它還重要嗎？』孫思邈回答說：『《華嚴經》的法界包含一切法門，在一個法門中就可以演說出大千世界的經卷。《般若經》只是《華嚴經》中的一個法門而已。』唐太宗領悟了，從此開始受持《華嚴經》。（釋氏類說）

侍郎楊億寫信寄給李維內翰，信中大概是這樣說的：『我代理南昌的職務，正好遇到廣慧禪伯。在齋戒期間，公務簡少，退食後有很多空閑時間。有時他應邀前來，有時我命車跟隨他。我請教他無上的佛法，蒙受他的開導，使我頓時的疑惑得以解除。過了半年之後，我感到豁然開朗，不再有任何懷疑，就像忘記了什麼又忽然記起來，就像睡著了又忽然醒過來一樣。平時阻礙我的東西，一下子就脫落了。積累了無數劫也沒有明白的事情，一下子就出現在眼前。確實是決斷選擇非常清楚，應對事物也沒有任何阻礙了。』

『我再次想到前代的德行高尚的人，大多是通過參訪來求得真理的，比如雪峰禪師九次登上洞山，三次登上投子山，最終繼承了德山禪師的法脈。臨濟禪師在大愚禪師那裡得到佛法，最終繼承了黃檗禪師的法脈。云巖禪師多次蒙受道吾禪師的訓導，才成為藥山禪師的弟子。丹霞禪師親自得到馬祖禪師的印可，而成為石頭禪師的後裔。』

『在古代，這樣做並沒有什麼不妥。我如今繼續效仿他們，也是爲了求得佛法的緣分。』

【English Translation】 English version: Only about a hundred people.

Emperor Wu of Liang (502-549 AD) asked Zen Master Zhigong, 'In my spare time from managing myriad affairs, I cultivate various good deeds. Do I have any merit?' Zhigong replied, 'There is, but it is not true merit.' The Emperor asked, 'What is true merit?' Zhigong said, 'The pure nature of the self, understanding that the mind-essence is inherently empty and tranquil, this is true merit.' The Emperor then had some understanding. Therefore, the ancient sages said, 'If one can maintain a pure mind for even a moment, it surpasses building seven-treasure pagodas as numerous as the sands of the Ganges River. After all, the treasure pagodas will turn to dust, but a single thought of pure mind will achieve perfect enlightenment.' (Common Record)

The True Man Sun Simiao (581-682 AD), a native of Jingzhao (present-day Xi'an), was intelligent from a young age, reciting ten thousand words a day. He was well-versed in the teachings of Zhuangzi and Laozi, and especially devoted to Buddhist scriptures. He lived to be one hundred and fifty years old. He once lived in seclusion in Zhongnan Mountain, not eating food but only consuming lead and mercury. He was a good friend with Lawyer Xuan, discussing Buddhist teachings all day long. He once wrote the Avatamsaka Sutra. At that time, Emperor Taizong of Tang (626-649 AD) wanted to read Buddhist scriptures and asked Sun Simiao, 'Which sutra is the greatest?' Sun Simiao replied, 'The Avatamsaka Sutra is the great sutra revered by the Buddha.' The Emperor said, 'Recently, Tripitaka Xuanzang translated the Great Prajna Sutra in six hundred volumes. Isn't that the greatest? Is the eighty-volume Avatamsaka Sutra even greater?' Sun Simiao replied, 'The Dharma Realm of the Avatamsaka Sutra contains all Dharma doors. Within one Dharma door, one can expound countless sutras of the great thousand worlds. The Prajna Sutra is only one Dharma door of the Avatamsaka Sutra.' The Emperor understood and from then on upheld the Avatamsaka Sutra. (Classified Sayings of Buddhism)

The Vice Minister Yang Yi wrote a letter to the Academician Li Wei, the gist of which was: 'While serving as acting governor of Nanchang, I happened to meet Zen Master Guanghui. During the fasting period, official duties were few, and after meals, there was much free time. Sometimes he would come at my invitation, and sometimes I would follow him in my carriage. I asked him about the unsurpassed Dharma, and receiving his guidance, my doubts were immediately resolved. After half a year, I felt enlightened and no longer had any doubts, as if I had forgotten something and suddenly remembered it, as if I had fallen asleep and suddenly awakened. The things that usually hindered me fell away all at once. The things that I had not understood for countless kalpas suddenly appeared before me. Indeed, the decisions and choices were very clear, and there were no obstacles in dealing with things.'

'I thought again of the virtuous people of the past, who mostly sought truth through pilgrimage, such as Zen Master Xuefeng, who ascended Dongshan nine times and Touzi Mountain three times, and eventually inherited the Dharma lineage of Zen Master Deshan. Zen Master Linji obtained the Dharma from Zen Master Dayu and eventually inherited the Dharma lineage of Zen Master Huangbo. Zen Master Yunyan received much instruction from Zen Master Daowu and became a disciple of Zen Master Yaoshan. Zen Master Danxia personally received the approval of Zen Master Mazu and became a descendant of Zen Master Shitou.'

'In ancient times, there was nothing wrong with doing so. I am now continuing to emulate them in order to seek the affinity for the Dharma.'

實囑于廣慧。提激之自。良出於鰲峰也。忻幸因僧談道。侍郎遂云。大凡參學人十二時中長鬚照顧。不可說禪道時便有個照帶底道理。日用作務時不可便無也。如雞抱卵若。是拋離起去暖氣不接。便不成種。子如今萬境森羅六根煩動。略失照顧便喪身命。不是小事。今來受此緣生。被生死繫縛。蓋為塵劫已來順生滅心隨他流轉。以至如今。諸人等且道。若曾喪失何以得至。如今要識露地白牛么。試把鼻孔拽看。又云釋迦老子于靈山會上。目顧迦葉謂大眾曰。吾有正法眼分付摩訶迦葉。又道。我於四十九年中不曾說一字。此是什麼道理。若是諸人分上著一字腳不得。為諸人各各有奇特事在。喚作奇特早是不中也。我道釋迦是敗軍之將。迦葉是喪身失命底人。汝等且怎生會。不見道。涅槃生死俱是夢言。佛與眾生併爲增語。直須恁么會取。不要向外馳求。若也於此未明。敢道諸人乖張不少。侍郎臨終前一日。親寫一偈與家人。令來日送達李駙馬處。偈曰。漚生與漚滅。二法本來齊。欲識真歸處。趙州東院西。駙馬接得偈云。泰山廟裡賣紙錢。(天聖廣燈)

張文定公。前身為瑯邪知藏僧。書楞伽未終而卒。誓云來生當再書。後知滁州游瑯邪山。周行廊廡殊不忍去。氐藏院忽感悟。指梁間經函云。此吾前身事也。令取

【現代漢語翻譯】現代漢語譯本：實囑託于廣慧（僧名）。提拔激勵他出自鰲峰。我很高興因為和僧人談論佛道。侍郎於是說，『大凡參禪學道的人十二時辰中都要時時照顧自己的心念，不可說參禪悟道時便有個照看提攜的道理，日常做事時便沒有了。如母雞孵蛋一樣，若是拋棄離開，暖氣不接續，便不能孵成小雞。如今萬境森羅，六根煩動，稍微失去照顧便會喪失身命，這不是小事。如今來承受這因緣所生，被生死繫縛，都是因為從久遠的過去到現在，順著生滅之心，隨著它流轉，以至於如今。各位，你們說，如果曾經喪失了本性，又如何能到達如今的境界？想要認識那露地白牛嗎？試試抓住它的鼻孔拽一下看看。』又說，『釋迦老子在靈山會上，看著迦葉（釋迦十大弟子之一，頭陀第一）對大眾說，我有正法眼藏分付給摩訶迦葉（大迦葉的尊稱）。』又說，『我在四十九年中不曾說過一字。』這是什麼道理？如果各位在這些話上著一個字腳，那就錯了。因為各位各自都有奇特之處。但說它是奇特，就已經不對了。我說釋迦（佛教創始人）是敗軍之將，迦葉是喪身失命的人。你們要怎麼理解？沒聽過說嗎？涅槃（佛教最高境界）和生死都是夢中的話語，佛和眾生都是多餘的說法。必須這樣理解，不要向外馳求。如果對此還不明白，我說各位的錯誤可真不少。侍郎在臨終前一天，親自寫了一首偈（佛教頌詞）給家人，讓他們第二天送到李駙馬處。偈說：『水泡生起和水泡破滅，這兩種現象本來就是一樣的。想要認識真正的歸宿之處，就在趙州（地名）東院的西邊。』駙馬接到偈后說：『泰山廟裡賣紙錢。』（出自《天聖廣燈》（宋代燈錄））張文定公（人名），前世是瑯邪（山名）的知藏僧人。抄寫《楞伽經》未完成就去世了。他發誓來生要再抄寫。後來他擔任滁州（地名）知州，遊覽瑯邪山時，在廊廡間走來走去，非常不捨得離開。在氐藏院忽然有所感悟，指著梁間的經函說：『這是我前世的事情啊。』讓人取來。

【English Translation】 English version: He was truly entrusted to Guanghui (a monk's name). His promotion and encouragement came from Ao Feng. I am delighted because of discussing the Dao with monks. The Vice Minister then said, 'Generally, those who study Chan Buddhism must take care of their minds at all times. It cannot be said that there is a principle of care and guidance when practicing Chan, but not in daily work. It is like a hen hatching eggs; if it abandons them, the warmth will not continue, and the eggs will not hatch. Now, with the myriad phenomena and the agitation of the six senses, losing care even slightly will lead to the loss of life. This is not a small matter. Now, we come to bear this arising from conditions, bound by birth and death, all because we have followed the mind of arising and ceasing since countless kalpas, flowing with it until now. Everyone, tell me, if you have ever lost your original nature, how could you have reached the present state? Do you want to recognize the white ox in the open field? Try grabbing its nostrils and pulling it to see.' He also said, 'The old Shakyamuni (founder of Buddhism) at the Vulture Peak Assembly, looking at Kashyapa (one of Shakyamuni's ten major disciples, foremost in ascetic practices), said to the assembly, 'I have the treasury of the true Dharma eye, which I entrust to Mahakashyapa (honorific title of Mahakasyapa).' He also said, 'In my forty-nine years, I have not spoken a single word.' What is the meaning of this? If you attach a single word to these words, you are wrong. Because each of you has unique qualities. But to call it unique is already incorrect. I say Shakyamuni (founder of Buddhism) is a defeated general, and Kashyapa is a person who has lost his life. How do you understand this? Have you not heard it said? Nirvana (the highest state in Buddhism) and birth and death are all words in a dream, and the Buddha and sentient beings are all superfluous statements. You must understand it this way, do not seek externally. If you still do not understand this, I say your mistakes are not few.' The Vice Minister, the day before his death, personally wrote a verse (Buddhist hymn) for his family, asking them to send it to the Imperial Son-in-Law Li the next day. The verse said: 'The arising and ceasing of bubbles, these two phenomena are originally the same. If you want to know the true place of return, it is west of the East Courtyard of Zhao Zhou (place name).' After the Imperial Son-in-Law received the verse, he said: 'Selling paper money at the Taishan Temple.' (From 'Tiansheng Guangdeng' (a Song Dynasty (960-1279) lamp record)) Zhang Wending Gong (person's name), his previous life was a librarian monk of Langye (mountain name). He died before finishing copying the Laṅkāvatāra Sūtra. He vowed to copy it again in his next life. Later, when he served as the prefect of Chuzhou (place name), he visited Langye Mountain and walked back and forth in the corridors, very reluctant to leave. In the Di Cang Courtyard, he suddenly had an epiphany, pointing to the scripture box between the beams and saying, 'This is my affair from my previous life.' He ordered it to be taken.

而視之乃楞伽經。與今生所書筆畫無異。嘗讀至世間離生滅猶如虛空華。智不得有無而興大悲心。遂明己見。偈曰。一念存生滅。千機縛有無。神鋒輕舉處。透出走盤珠。暮年出此經示東坡居士。仍以其事語之。坡題其後。刻石金山。

頎禪師。秦之龍城人。初得法于天聖泰和尚。晚依黃龍南禪師。南見其所得諦當。甚遇之。令住全之興國開堂。遂為南之嗣。至夜夢神告曰。師遇惡疾即是緣盡。言畢而隱。閱十三白果患大風。屏院事。歸龍城之西為小庵。庵成養病其中。頎有小師名克慈。久依楊岐。亦禪林秀出者。歸以侍病。奉禮至孝。乞食村落。風雨寒暑。盡師一世而後已。頎一日謂慈曰。吾之所得實在天聖和尚。晚見黃龍道行兼重。心所敬慕故為嗣之。豈謂半生感此惡疾。今幸償足。昔神仙多因惡疾而得仙道。蓋其割棄塵累。懷潁陽之風。所以因禍而致福也。吾不因此爭得有今日事。如今把住也由我。放行也由我。把住放行總得自在。遂噓一聲。良久而逝。阇維異香遍野舍利無數。(舟峰錄)

希顏首坐。字聖徒。性剛果。通內外學。以風節自持。遊歷罷歸隱故廬。跡不入俗。常閉門宴坐。非行誼高潔者莫與友也。名公貴人累以諸剎招之。堅不答。時有童行名參己。欲為僧侍左右。顏識其非器。作釋

【現代漢語翻譯】現代漢語譯本：而他所看到的卻是《楞伽經》（Laṅkāvatāra Sūtra）。與他今生所寫的筆畫沒有差異。曾經讀到『世間離生滅，猶如虛空華。智不得有無，而興大悲心』。於是明白了己見。作偈說：『一念存生滅，千機縛有無。神鋒輕舉處，透出走盤珠。』晚年拿出這部經給東坡居士（蘇軾的別稱）看，仍舊把這件事告訴了他。東坡居士在後面題字，刻在金山。

頎禪師，秦地的龍城人。最初在天聖泰和尚處得法，晚年依止黃龍南禪師。黃龍南禪師認為他所得到的見地確實妥當，非常器重他，讓他住持全州的興國寺開堂說法，於是成為黃龍南禪師的嗣法弟子。到夜裡夢見神告訴他說：『你遇到惡疾就是緣分盡了。』說完就消失了。過了十三年，頎禪師患上大風病（麻風病），停止了寺院的事務，回到龍城西邊建了一個小庵，在裡面養病。頎禪師有個小弟子名叫克慈，長期依止楊岐禪師，也是禪林中傑出的人才。回來侍奉頎禪師，盡心奉養，極其孝順，在村落里乞討食物，風雨寒暑，盡心侍奉老師一生。頎禪師有一天對克慈說：『我所得到的佛法，實在是從天聖和尚那裡得到的。晚年見到黃龍禪師，認為他的道行和德行都很重要，心裡敬佩仰慕，所以做了他的嗣法弟子。哪裡想到半生會感受這種惡疾。現在幸好已經償還足夠了。過去神仙大多因為惡疾而得道成仙，大概是因為他們割捨拋棄塵世的牽累，懷有潁陽（指隱居）的風尚，所以因為禍患而得到福報。我不因此爭辯，才有了今天的事情。如今把握住也由我，放開也由我，把握住和放開都能夠自在。』於是長嘆一聲，很久之後就去世了。荼毗（火葬）后異香遍野，舍利無數。（出自《舟峰錄》）

希顏首座，字聖徒，性格剛強果斷，通曉內外學問，以高尚的節操自持。遊歷結束后，歸隱故鄉的廬舍，行為不入俗流。常常閉門靜坐，不是品行高潔的人不與交往。名公貴人多次用各地的寺院來邀請他，他堅決不答應。當時有個童行名叫參己，想要做僧人侍奉左右。希顏首座認為他不是可造之材，作了解釋。

【English Translation】 English version: And what he saw was the Laṅkāvatāra Sūtra (《楞伽經》). There was no difference from the strokes he had written in this life. He once read, 'The world is free from arising and ceasing, like flowers in the sky. Wisdom cannot grasp existence or non-existence, yet great compassion arises.' Thereupon, he understood his own view. He composed a verse saying: 'A single thought clings to arising and ceasing, a thousand machines bind existence and non-existence. Where the divine blade lightly lifts, it pierces through the rolling pearl.' In his later years, he showed this scripture to Layman Dongpo (another name for Su Shi), and told him about this matter. Layman Dongpo inscribed it at the end and had it engraved on stone at Jinshan.

Chan Master Qi, a person from Longcheng in Qin. He initially attained the Dharma under Abbot Taisheng of Tiansheng Monastery, and later relied on Chan Master Huanglong Nan. Huanglong Nan considered his understanding to be truly appropriate and greatly valued him, appointing him to preside over the opening of the hall at Xingguo Temple in Quanzhou, thus becoming Huanglong Nan's Dharma heir. At night, he dreamed that a deity told him, 'When you encounter a severe illness, your karmic connection will be exhausted.' After speaking, the deity disappeared. Thirteen years later, Chan Master Qi suffered from severe leprosy, ceased his duties at the monastery, and returned to the west of Longcheng to build a small hermitage, where he recuperated. Qi had a young disciple named Ke Ci, who had long relied on Chan Master Yangqi and was also an outstanding talent in the Chan forest. He returned to serve Qi, attending to him with utmost filial piety, begging for food in the villages, enduring wind, rain, cold, and heat, serving his teacher wholeheartedly throughout his life. One day, Chan Master Qi said to Ke Ci, 'What I have attained truly came from Abbot Taisheng. In my later years, I saw Chan Master Huanglong, and considered his conduct and virtue to be important, and admired him in my heart, so I became his Dharma heir. Who would have thought that I would suffer from this severe illness for half my life? Now, fortunately, I have repaid enough. In the past, many immortals attained immortality through severe illnesses, probably because they severed and abandoned the entanglements of the world, cherishing the style of Yingyang (referring to seclusion), so they turned misfortune into blessings. I do not argue about this, and that is why I have today's affairs. Now, holding on is up to me, letting go is up to me, holding on and letting go are both free.' Then he sighed deeply, and after a long time, he passed away. After cremation, strange fragrances filled the fields, and countless relics were found. (From the Zhufeng Records)

Chief Seat Xiyan, styled Shengtu, was of a resolute and decisive character, well-versed in both internal and external learning, and maintained himself with noble integrity. After traveling, he returned to his old residence in his hometown, his behavior not conforming to worldly customs. He often closed his doors and sat in meditation, and would not associate with those who were not of high moral character. Famous officials and nobles repeatedly invited him with various monasteries, but he firmly refused. At that time, there was a young attendant named Canji, who wanted to become a monk to serve him. Chief Seat Xiyan considered him to be unsuitable material and explained.

難文以卻之曰。知子莫若父。知父莫若子。若予之參己。非為僧器。蓋出家為僧豈細事乎。非求安逸也。非求溫飽也。非求蝸角利名也。為生死也。為眾生也。為斷煩惱出三界海續佛慧命也。去聖時遙佛法大壞。汝敢妄為爾。寶梁經曰。比丘不修比丘法。大千無唾處。通慧錄曰。為僧不預十科。事佛徒勞。百載為之不難得乎。以是觀之。予濫廁僧倫有詒于佛。況汝為之邪。然出家為僧。茍不知三乘十二分教。周公孔子之道。不明因果。不達己性。不知稼穡艱難。不念信施難消。徒飲酒食肉破齋犯戒。行商坐賈偷奸博弈。覬覦院舍車蓋出入。奉養一己而已。悲夫。有六尺之身而無智慧。佛謂之癡僧。有三寸舌而不能說法。佛謂之啞羊。似僧非僧似俗非俗。佛謂之鳥鼠僧。亦曰禿居士。楞嚴故曰。云何賊人。假我衣服裨販如來。造種種業。非濟世舟航也。地獄種子爾。縱饒彌勒下生出得頭來。身已陷鐵圍百刑之痛。非一朝一夕也。若今為之者。或百或千至於萬計。形服而已。篤論其中何有哉。所謂鷙翰而鳳鳴也。碌碌之石非玉也。蕭敷艾榮非雪山忍草也。國家度僧本為祈福。今反責以丁錢。示民于僧不然。使吾徒不足待之之至也。只如前日育王璉永安嵩龍井凈靈芝照一狐之翼。自余千羊之皮何足道哉。於戲。佛海穢滓未有

【現代漢語翻譯】現代漢語譯本：難文以拒絕他說：『瞭解兒子莫過於父親，瞭解父親莫過於兒子。像你這樣懶散放縱自己，不是做僧人的材料。出家為僧難道是小事嗎？不是爲了尋求安逸，不是爲了尋求溫飽，不是爲了追求蠅頭小利的功名，而是爲了了脫生死，爲了普度眾生，爲了斷除煩惱，跳出三界苦海，延續佛的智慧和生命啊！現在距離聖人的時代已經很久遠了，佛法也大大衰敗了，你竟敢胡作非爲嗎？』《寶梁經》上說：『比丘不修比丘的法，整個大千世界都找不到可以吐唾沫的地方。』《通慧錄》上說：『做僧人如果不具備十科的修養，侍奉佛也只是徒勞，即使花費一百年的時間也難以得到真正的成就。』由此看來，我濫竽充數地混在僧人行列中，已經對佛法有所貽害了，更何況是你呢？然而，出家為僧，如果不知道三乘十二分教（佛教的各種教義分類），不瞭解周公孔子的儒家倫理道德，不明白因果報應，不通達自己的本性，不知道耕種的艱難，不體念信徒佈施的難得，只是白白地喝酒吃肉，破戒犯規，從事商業買賣，偷盜欺詐，賭博遊戲，覬覦寺院的房產車輛，只爲了供養自己一個人，真是可悲啊！有六尺高的身軀卻沒有智慧，佛稱之為『癡僧』；有三寸長的舌頭卻不能說法，佛稱之為『啞羊』；像僧人又不像僧人，像俗人又不像俗人，佛稱之為『鳥鼠僧』，也叫做『禿居士』。《楞嚴經》上說：『為什麼有賊人，假借我的衣服，販賣如來（指佛法），造作各種惡業，不是救世的船隻，而是地獄的種子啊！』即使彌勒佛下世，也難以脫身，身體已經陷入鐵圍山中，遭受各種刑罰的痛苦，這不是一朝一夕的事情。像現在這樣的人，或許有幾百個，幾千個，甚至上萬個，只是徒有僧人的外表罷了，認真考察其中又有多少真修實證的人呢？這就是所謂的鴟鳥擁有了鳳凰的羽毛卻發出鴟鳥的叫聲，普通的石頭終究不是美玉，蕭和艾即使長得很茂盛，也不是雪山上能夠忍耐寒冷的草。國家允許百姓出家為僧，本來是爲了祈求福祉，現在反而要向僧人徵收丁錢，這向百姓表明僧人是不值得尊重的，使得我們這些僧人到了不足以被期待的地步啊！就像前些日子育王寺的璉、永安寺的嵩、龍井寺的凈、靈芝寺的照，他們就像一隻狐貍的腋下的白毛一樣珍貴，其餘成千上萬的羊皮又有什麼值得稱道的呢？唉！佛海中的污泥濁水還沒有清理乾淨啊！'

【English Translation】 English version: Nan Wenyi refused him, saying, 'No one knows a son better than his father, and no one knows a father better than his son. Someone as lazy and self-indulgent as you is not fit to be a monk. Is becoming a monk a trivial matter? It is not for seeking comfort, not for seeking warmth and sustenance, not for seeking petty fame and gain, but for resolving the cycle of birth and death, for saving all sentient beings, for cutting off afflictions, escaping the sea of the three realms, and continuing the Buddha's wisdom and life! Now that we are far removed from the time of the sages, and the Buddha's teachings have greatly declined, how dare you act recklessly?' The Bao Liang Sutra says, 'If a bhikshu (monk) does not practice the bhikshu's dharma (teachings), there will be no place in the entire Mahākosmos (great universe) to spit.' The Tong Hui Lu says, 'If one becomes a monk without possessing the ten qualities, serving the Buddha is in vain, even if one spends a hundred years, it is difficult to achieve true accomplishment.' From this perspective, I, who am merely filling the ranks of monks, have already harmed the Buddha's teachings, let alone you? However, if one becomes a monk without knowing the Three Vehicles and the Twelve Divisions of the Teachings (various classifications of Buddhist doctrines), without understanding the Confucian ethics and morality of the Duke of Zhou and Confucius, without understanding the law of cause and effect, without understanding one's own nature, without knowing the hardship of farming, without appreciating the difficulty of believers' offerings, but only drinking wine and eating meat in vain, breaking precepts and violating rules, engaging in commercial transactions, stealing and cheating, gambling and games, coveting the monastery's property and vehicles, only to support oneself, it is truly lamentable! Having a six-foot body but no wisdom, the Buddha calls them 'foolish monks'; having a three-inch tongue but unable to preach the Dharma, the Buddha calls them 'mute sheep'; resembling monks but not monks, resembling laypeople but not laypeople, the Buddha calls them 'bird-rat monks', also known as 'bald laymen'. The Shurangama Sutra says, 'Why are there thieves, borrowing my robes, peddling the Tathagata (Buddha), creating all kinds of evil karma, not a boat for saving the world, but seeds of hell!' Even if Maitreya (future Buddha) descends, it will be difficult to escape, the body is already trapped in the Iron Mountain, suffering the pain of various punishments, this is not a matter of a day or two. Like the people of today, perhaps there are hundreds, thousands, or even tens of thousands, merely having the appearance of monks, but how many truly cultivate and realize the truth? This is what is called a kite possessing the feathers of a phoenix but making the sound of a kite, an ordinary stone is ultimately not jade, Xiao and Ai (types of grass) even if they grow luxuriantly, are not the cold-enduring grass of the Himalayas. The state allows people to become monks, originally to pray for blessings, but now it levies taxes on monks, which shows the people that monks are not worthy of respect, making us monks reach the point of being unworthy of expectation! Just like Lian of Yuwang Temple, Song of Yong'an Temple, Jing of Longjing Temple, and Zhao of Lingzhi Temple in the past, they are as precious as the white hair under the armpit of a fox, what is worth mentioning about the other thousands of sheepskins? Alas! The mud and impurities in the sea of Buddha have not been cleaned up!'

今日之甚也。可與智者道。難與俗人言。

梵法主。嘉禾人。棄家謁神悟法師。梵解行兼備為法檀度。晚住北禪。嘗乞食於市。或告止之。梵曰。先佛遺規末世當行。非𧩫事也。梵持身御眾悉有律度。故其法席典刑冠于西浙。嘗訓其徒曰。十二時中四威儀內皆有受用法門。若不研心體究如說而行。舉動皆成魔業。且展缽時曠野鬼神嘗受饑虛。聞比丘擊缽聲益增飢火其苦愈重。故佛有誡。須令身心寂靜然後受食施之。故清規有棄缽水祝。祝曰唵摩休羅細娑訶。百丈單傳心印者猶徇細行。況吾祖兼善毗尼之教者乎。汝澡浴時尤不可忽。昔有比丘因浴戲笑不修正念。後感沸湯相潑之報。故先聖令繫心觀察。常發願語。我今澡浴身體。當愿眾生身心無垢。內外光潔。舉此二條餘事皆爾。汝等日用得不競競業業。退步省思善用心矣。(通行錄)

慈雲式法師云。予與四明法智為友四十餘年。及終不得一哭于寢門之下。嗟嘆之不足乃詠歌之。句云。天上無雙月。人間只一僧。覽者無謂吾厚于所知。薄于所不知。但見其解行有卓卓出人之異。寄極言以暢所懷。異者何也。一家教部。毗陵師所未記者悉記之。四三昧。人所難行者悉行之。雖寒暑相代。脅不至席六十有九而終。其疾且頓而行道講訓無所間然。門徒請宴不從。

【現代漢語翻譯】現代漢語譯本：今天所說的道理非常深刻，可以和有智慧的人交流，難以和普通人談論。

梵法主（梵：指僧侶，法主：指主持佛法的人），是嘉禾（今浙江嘉興）人。他捨棄家庭，拜訪神悟法師。梵法主精通佛法，修行完備，是佛法的檀越（檀越：指施主）。晚年住在北禪寺。他曾經在市場上乞食，有人勸他停止。梵法主說：『這是先佛遺留下來的規矩，末世時代應當實行，不是小事啊。』梵法主在自身修養和管理僧眾方面，都嚴格遵守戒律，因此他的法席典範在西浙一帶堪稱第一。他曾經教導他的弟子說：『十二時辰中，四威儀（四威儀：指行、住、坐、臥）之內，都有可以受用的法門。如果不用心研究體會，只是照著說去做，那麼一舉一動都會變成魔業。』而且，展開缽時，曠野中的鬼神常常遭受飢餓的痛苦，聽到比丘敲缽的聲音，更加增添了他們的飢火，他們的痛苦更加嚴重。所以佛有告誡，必須讓身心寂靜，然後才能接受食物並施捨給他們。因此，清規中有倒掉缽中水時的祝願語，祝願語是『唵摩休羅細娑訶』。百丈禪師（百丈懷海，749-814）只傳授心印的人，尚且遵循這些細微的行為，更何況我們祖師兼善毗尼（毗尼：指戒律）的教誨呢？你們洗澡的時候尤其不能疏忽。過去有比丘因為洗澡時嬉笑，不修正念，後來感得沸湯相潑的報應。所以先聖命令要繫心觀察，常常發願說：『我現在洗澡身體，應當愿眾生身心沒有污垢，內外光潔。』舉這兩個例子，其餘的事情都是這樣。你們每天用功，難道不應該兢兢業業，退一步反省思考，好好用心嗎？』（通行錄）

慈雲式法師說：『我和四明法智（四明法智：指知禮，960-1028）是朋友四十多年，到他去世時，我都沒能在他的寢室門下哭一場。』感嘆不足，於是用歌詠來表達。歌中寫道：『天上沒有第二個月亮，人間只有這一個僧人。』看到這歌的人，不要認為我厚待我所瞭解的人，而輕視我不瞭解的人。只是因為看到他的解行有卓著超群之處，所以用極端的言語來表達我的懷念。他的超群之處是什麼呢？一家教部的典籍，毗陵師（毗陵師：指僧侶）沒有記載的，他都詳細地記載了。四種三昧（四三昧：指常坐三昧、常行三昧、半行半坐三昧、隨自意三昧），別人難以修行的，他都修行了。即使寒暑交替，他的脅部也不挨著蓆子，六十九歲而去世。他生病時，病情突然發作，但他講經說法沒有停止。門徒請他參加宴會，他也不答應。

【English Translation】 English version: What is said today is very profound, and can be discussed with the wise, but is difficult to talk about with ordinary people.

Master Fan (Fan: refers to a monk, Master: refers to the one who presides over the Dharma) was a native of Jiahe (now Jiaxing, Zhejiang). He abandoned his family and visited Dharma Master Shenwu. Master Fan was proficient in the Dharma and complete in practice, and was a supporter of the Dharma. In his later years, he lived in the North Chan Temple. He once begged for food in the market, and someone advised him to stop. Master Fan said, 'This is a rule left by the former Buddhas, and it should be practiced in the last days, it is not a trivial matter.' Master Fan strictly observed the precepts in his self-cultivation and management of the Sangha, so his Dharma seat was the best in western Zhejiang. He once taught his disciples, 'In the twelve hours, within the four dignities (four dignities: refers to walking, standing, sitting, and lying down), there are Dharma methods that can be used. If you do not study and understand with your heart, but just do as you are told, then every move will become a demonic act.' Moreover, when unfolding the bowl, the ghosts and gods in the wilderness often suffer from hunger, and hearing the sound of the Bhikkhu knocking on the bowl, it increases their hunger and their suffering becomes more severe. Therefore, the Buddha has warned that the body and mind must be quiet before accepting food and giving it away. Therefore, there is a vow when pouring out the water in the bowl in the Qing regulations, the vow is 'Om Mahura Xi Suoha'. Baizhang Zen Master (Baizhang Huaihai, 749-814), who only taught the mind seal, still followed these subtle behaviors, let alone our ancestor who was also good at the teachings of Vinaya (Vinaya: refers to precepts)? You must not neglect when you take a bath. In the past, there was a Bhikkhu who joked while taking a bath and did not correct his thoughts, and later felt the retribution of being splashed with boiling water. Therefore, the former sages ordered to observe with the heart and often make vows, saying, 'I am now bathing my body, and I should wish all beings to have no dirt in their body and mind, and to be clean inside and out.' To give these two examples, all other things are like this. Shouldn't you work hard every day, step back and reflect, and use your heart well?' (Tongxinglu)

Dharma Master Ciyun Shi said, 'I have been friends with Siming Fazhi (Siming Fazhi: refers to Zhili, 960-1028) for more than 40 years, and when he died, I was not able to cry under the door of his bedroom.' Feeling insufficient, he used singing to express it. The song says, 'There is no second moon in the sky, there is only this one monk in the world.' Those who see this song should not think that I treat those I know well and despise those I do not know. It is only because I see that his understanding and practice are outstanding and extraordinary, so I use extreme words to express my remembrance. What is his excellence? He recorded in detail the classics of a family's teachings, which the Piling Master (Piling Master: refers to a monk) did not record. He practiced the four Samadhis (four Samadhis: refers to the constant sitting Samadhi, the constant walking Samadhi, the half-walking and half-sitting Samadhi, and the Samadhi according to one's own will), which are difficult for others to practice. Even if the cold and heat alternate, his ribs do not touch the mat, and he died at the age of sixty-nine. When he was ill, his condition suddenly broke out, but he did not stop preaching. His disciples invited him to a banquet, but he refused.

及死舍利莫知其幾。噫。非知之艱。行之為艱也。

龍湖聞禪師。唐僖宗太子。眉目風骨清真如𦘕。僖宗鍾愛之。然以其無經世意。百計陶寫終不回。唯慕霜華之風。夢寐想見。中和元年天下大亂。遂斷髮逸游。人無知者。造石霜諸禪師。諸與語嘆曰。汝乘願力生帝王家。脫身從我。真火中芙蕖。至夜聞入室懇曰。祖師別傳事肯以相付乎。諸曰勿謗祖師。聞曰天下宗旨盛大豈妄為之邪。諸曰待按山點頭即向汝道。聞即日辭去。至邵武城外。見山郁然深秀。遂撥草而進。見一苦行隱其中。欣然讓其廬曰。上人當興此。長揖而去不知所之。聞遂憩止十餘年。一日有老人謁曰。我非人。龍也。以行雨不職。上天有罰。賴道力可脫。於是化為小蛇緣入袖中。至夜風雷挾坐榻。山嶽震搖而聞危坐自若。平明開霽蛇墮地而去。頃有老人謝曰。非大士之力為血腥穢此山矣。念無以報厚德。當穴巖下為泉。他日眾多乏水。今所以延師也。泉今為湖。因以名焉。(寺記碑)

仗錫己禪師與浮山遠公游。嘗卓菴廬山佛手巖。后至四明山。心獨居十餘載。虎豹在前。以定力故曾無懼色。嘗曰。羊腸鳥道無人到。寂寞雲中一個人。爾後道俗聞風而慕。住山四十餘年。翛然無毫髮之儲。冬夏一布衲。唯以創業為任。經營積累作成禪林

【現代漢語翻譯】現代漢語譯本：以及圓寂后留下的舍利，沒有人知道有多少。唉！瞭解佛法並不難，難的是按照佛法去修行啊。

龍湖聞禪師，是唐僖宗（公元873-888年）的太子。他的眉目和風度都非常像畫中人。僖宗非常喜愛他，但是因為他沒有治理天下的意願，想盡辦法培養他，最終也不能使他回心轉意。他只仰慕霜華般高潔的風骨，夢中都想見到。中和元年（公元881年），天下大亂，於是他剃髮逃離，沒有人知道他的去向。他去拜訪石霜諸禪師，諸禪師與他交談後感嘆說：『你乘著願力出生在帝王之家，脫身跟隨我，真像火中生出的芙蕖一樣。』到了晚上，聞禪師進入禪房懇切地說：『祖師別傳的心法肯傳授給我嗎？』諸禪師說：『不要誹謗祖師。』聞禪師說：『天下的宗旨如此盛大，難道是隨便說說嗎？』諸禪師說：『等按山點頭，我就告訴你。』聞禪師當天就告辭離去，到了邵武城外，看到一座山鬱鬱蔥蔥，非常秀美，於是撥開草叢進去，看到一位苦行僧隱居其中，他欣然將自己的住所讓給苦行僧，說：『上人應當在這裡興盛佛法。』然後長揖而去，不知去了哪裡。聞禪師於是就在那裡住了十多年。一天，有一位老人來拜訪他說：『我不是人，是龍。因為行雨不盡職，上天要懲罰我，幸虧有您的道力可以解脫。』於是化為一條小蛇，沿著他的衣袖爬進去。到了晚上，狂風暴雨挾帶著他的坐榻，山嶽震動搖晃，但是聞禪師危坐不動。天亮后雨過天晴，蛇掉在地上離去。不久，老人來感謝他說：『如果不是大士的力量，這裡就要被血腥污染了。我沒有什麼可以報答您的厚德，應當在巖石下開鑿泉水，以後這裡缺水的時候，就可以用來供養您了。』泉水現在成了湖，因此用它來命名。（寺記碑）

仗錫己禪師與浮山遠公一同遊歷。曾經在廬山的佛手巖搭建茅庵居住。後來到了四明山，獨自居住十餘年。虎豹在眼前，因為有定力的緣故，從來沒有害怕的神色。曾經說過：『羊腸鳥道沒有人能到達，只有我獨自一人在寂寞的雲中。』此後，僧人和俗人都聽聞他的風範而仰慕他。在山上住了四十多年，清貧得沒有一點積蓄。冬夏都只穿一件布衲，只以開創寺院為己任，經營積累，建成了禪林。

【English Translation】 English version: And the relics left after his death, no one knows how many there were. Alas! It is not difficult to understand the Dharma, but it is difficult to practice according to the Dharma.

Chan Master Wen of Dragon Lake was the prince of Emperor Xizong of Tang (873-888 AD). His eyebrows and demeanor were very much like those in paintings. Emperor Xizong loved him very much, but because he had no intention of governing the country, he tried every means to cultivate him, but in the end he could not make him change his mind. He only admired the noble spirit like frost and snow, and dreamed of seeing it. In the first year of Zhonghe (881 AD), the world was in great chaos, so he shaved his head and fled, and no one knew where he went. He went to visit Chan Master Zhu of Shishuang. After talking with him, Chan Master Zhu sighed and said: 'You were born into an imperial family by the power of your vows, and you escaped to follow me, truly like a lotus flower growing out of the fire.' At night, Chan Master Wen entered the meditation room and earnestly said: 'Are you willing to pass on the mind Dharma specially transmitted by the Patriarch to me?' Chan Master Zhu said: 'Do not slander the Patriarch.' Chan Master Wen said: 'The purpose of the world is so grand, can it be said casually?' Chan Master Zhu said: 'When Mount An nods, I will tell you.' Chan Master Wen bid farewell that day and left. When he arrived outside Shaowu City, he saw a mountain lush and beautiful, so he pushed aside the grass and went in. He saw an ascetic monk living in seclusion there. He gladly gave his residence to the ascetic monk and said: 'The superior should prosper the Dharma here.' Then he bowed and left, not knowing where he went. Chan Master Wen then lived there for more than ten years. One day, an old man came to visit him and said: 'I am not a human, but a dragon. Because I did not do my duty in raining, the heavens are going to punish me, but fortunately I can be freed by your power of the Tao.' So he transformed into a small snake and crawled along his sleeve. At night, strong winds and rain carried his seat, and the mountains shook, but Chan Master Wen sat still. After dawn, the rain cleared and the snake fell to the ground and left. Soon, the old man came to thank him and said: 'If it were not for the power of the great man, this place would have been polluted by blood. I have nothing to repay your great virtue, so I should dig a spring under the rock, so that it can be used to support you when there is a shortage of water here in the future.' The spring is now a lake, so it is named after it. (Temple Record Stele)

Chan Master Zhangxi Ji traveled with Public Official Yuan of Fushan. He once built a thatched hut on the Buddha's Hand Rock of Mount Lu. Later, he went to Mount Siming and lived alone for more than ten years. Tigers and leopards were in front of him, but because of his concentration, he never showed any fear. He once said: 'No one can reach the narrow mountain road, only I am alone in the lonely clouds.' After that, monks and laymen heard of his demeanor and admired him. He lived on the mountain for more than forty years, and was so poor that he had no savings at all. He wore only one cloth robe in winter and summer, and only took the creation of the temple as his responsibility, managing and accumulating, and built a Chan forest.

。凡眾之宜有者大備之。獨不營丈室而與眾共處。蓋師不以私室宴安為意也。有知事蘊躬。伺師遠出。潛為建之。達觀穎禪師時主雪竇。聞之嘆曰。若非本色宗匠不能有其良輔。非良輔無以尊道。師之德爾。(仗錫達觀碑)

辯才凈法師。杭之於潛人。生而左肩肉起如袈裟絳。八十一日乃滅。父嘆曰。是宿世沙門。無奪其愿。長當事佛。及師之終實八十有一。殆其算也。出家后凡見法坐嘆曰吾愿登此說法度人。首謁慈雲。日夜勤力學與行進。不數年齒其高第。慈雲沒復事明智韶。韶講止觀至方便五緣曰。凈名所謂以一食施一切。供養諸佛及眾賢聖。然後可食。師聞之悟曰。今日乃知色聲香味本具第一義諦。由此遇物中無疑矣。時沈公叔才治杭。以謂觀音道場講懺為佛事。非禪那所居。乃命師以教易禪。師至吳越。人歸之如佛出世。事之如養父母。金帛之施不求而至。居天竺一十四年。有利其富者迫而逐之。師欣然捨去不以為恨。天竺之眾分散四去。事聞于朝。明年俾復其舊。師黽勉而還。如不得已。眾復大集。清獻趙公與師為世外友。見之而贊曰。師去天竺。山空鬼哭。天竺師歸。道場光輝。復留二年。一日告眾曰。吾祖智者聖人也。猶以急於化人害於己行。位本鐵輪而證止五品。況吾凡夫也哉。謝去。老於南

【現代漢語翻譯】現代漢語譯本：凡是大眾應該享有的東西都充分準備好。唯獨不經營自己的住所，而是與大眾共同居住。這是因為法師不把個人住所的安逸放在心上。有一位知事的僧人暗中觀察到法師經常外出，就私下為他建造了一間住所。達觀穎禪師當時主持雪竇寺，聽到這件事後感嘆說：『如果不是具有本色的宗師，不可能有這樣好的輔佐。沒有好的輔佐，就無法尊崇道義。』這就是法師的德行啊！（仗錫達觀碑）

辯才凈法師，是杭州於潛縣人。出生時左肩的肉隆起，像袈裟的絳帶。八十一天後才消失。他的父親感嘆說：『這一定是前世的沙門，不要奪走他的願望。長大后應當侍奉佛。』等到法師去世時，實際年齡是八十一歲，大概是他的定數吧。出家后，凡是見到法座，就感嘆說：『我希望登上這個法座說法度人。』他首先拜謁慈雲法師，日夜勤奮學習，在修行上精進。沒過幾年，就在同輩中名列前茅。慈雲法師去世后，他又侍奉明智韶法師。韶法師講解《止觀》到『方便五緣』時說：『《維摩詰經》所說的用一餐飯佈施給一切眾生，供養諸佛以及眾位賢聖，然後才可以食用。』法師聽后領悟說：『今天才知道色聲香味本來就具備第一義諦。』從此以後，遇到任何事物都不會再有疑惑了。當時沈公叔才治理杭州，認為觀音道場講經懺悔是佛事，不是禪那修行者應該居住的地方。於是命令法師用教義來代替禪修。法師到達吳越地區，人們歸附他就像佛陀出世一樣，侍奉他就像贍養父母一樣，金錢布帛的施捨不求自來。他在天竺寺住了十四年，有一個貪圖他財富的人逼迫他離開。法師欣然捨棄，不以為恨。天竺寺的僧眾分散到四處。這件事傳到朝廷。第二年，朝廷下令恢復他原來的職位。法師勉強返回，好像不得已一樣。僧眾再次聚集起來。清獻趙公與法師是世俗之外的朋友，見到他后讚歎說：『法師離開天竺寺，山中空曠，鬼神哭泣。天竺寺師父歸來，道場光輝燦爛。』又住了兩年，有一天告訴大家說：『我的祖師智者是聖人啊，尚且因為急於教化他人而妨礙了自己的修行，本來可以證得鐵輪位的果位，卻只證得了五品位。更何況我們這些凡夫呢？』於是告別離去，在南

【English Translation】 English version: All that the public should have is fully prepared. The only thing he didn't manage was his own residence, but lived with the public. This is because the master does not take the ease of his private room to heart. There was a knowledgeable monk who secretly observed that the master often went out, so he secretly built a residence for him. Zen Master Daguan Ying, who was in charge of Xuedou Temple at that time, sighed after hearing about this: 'If it were not for a master of true color, he would not have such a good assistant. Without a good assistant, there is no way to respect the Tao.' This is the master's virtue! (Stele of Daguan with Staff)

Dhyana Master Biancai Jing, was a native of Yuqian County, Hangzhou. When he was born, the flesh on his left shoulder bulged like a kasaya tassel. It disappeared after eighty-one days. His father sighed and said, 'This must be a Shramana from a previous life, do not take away his wish. When he grows up, he should serve the Buddha.' When the master passed away, he was actually eighty-one years old, probably his destiny. After becoming a monk, whenever he saw the Dharma seat, he sighed and said, 'I hope to ascend this Dharma seat to preach and save people.' He first visited Master Ciyun, worked hard day and night, and made diligent progress in practice. In a few years, he was among the best in his peers. After Master Ciyun passed away, he served Master Mingzhi Shao. When Master Shao explained 'Stopping and Observing' to 'Five Conditions of Expediency', he said: 'The Vimalakirti Sutra says that one meal should be given to all sentient beings, offering to all Buddhas and all sages, and then it can be eaten.' After hearing this, the master realized: 'Today I know that color, sound, fragrance, and taste originally possess the supreme meaning.' From then on, he would no longer have doubts when encountering anything. At that time, Shen Gong Shucai governed Hangzhou, and believed that chanting repentance in the Guanyin Dojo was a Buddhist affair, not a place where Chan practitioners should live. So he ordered the master to replace Chan practice with doctrine. When the master arrived in the Wu and Yue area, people returned to him as if the Buddha had appeared in the world, serving him as if they were supporting their parents, and the donations of money and silk came without asking. He lived in Tianzhu Temple for fourteen years, and a person who coveted his wealth forced him to leave. The master gladly gave up without resentment. The monks of Tianzhu Temple dispersed in all directions. This matter was reported to the court. The following year, the court ordered him to restore his original position. The master reluctantly returned, as if he had no choice. The monks gathered again. Qingxian Zhao Gong was a friend of the master outside the world, and praised him after seeing him: 'When the master left Tianzhu Temple, the mountains were empty and the ghosts cried. When the master of Tianzhu Temple returns, the dojo is radiant.' After staying for another two years, one day he told everyone: 'My ancestor, Master Zhiyi, is a sage, and he still hindered his own practice because he was eager to teach others. He could have attained the fruit of the Iron Wheel position, but he only attained the fifth rank position. How much more so are we ordinary people?' So he bid farewell and left, and grew old in the South

山龍井之上。以茅竹自覆。閉門宴坐寂然終日。葉落根榮如冬枯木。風正波定如古澗水。故人以訥名之。師嚴於持律。講說不擇晝夜。嘗曰。鬼神威德不具。畏人。晝說或不得至。此夜人靜。庶幾能聽。嘗焚指供佛。左三右二僅能以執。其徒有欲效者輒禁之曰。如我乃可。東坡一日謂曰。北山如師道行者有幾。師曰僧人密行者多。非元凈所能測之。(龍井雜碑)

芙蓉楷禪師示眾曰。山僧行業無取。忝主山門。今欲略效古人為住持體例。共報佛恩。與諸人議定。更不下山。不赴齋。不發化主。唯將本院莊課一歲所得均作三百六十分。日取一分用之。更不隨人增減。可以備飯則作飯。作飯不足則作粥。作粥不足則作米湯。新到相見茶湯而已。務要省緣。專一辦道。雖然如是。更在諸人從長相度。山僧也強教爾不得。諸仁者還見古人偈么。山田脫粟飯。野菜淡黃齏。吃則從君吃。不吃任東西。(語錄)

知者顗禪師示眾。舉古德住山。每令執爨者煮粥。一日爨者觀火燒薪唸唸就盡。無常遷逝復速於是。即于灶前寂然入定。數日方起。往上坐所具陳所證。敘法轉深。上坐曰。汝前所言皆我境界。今所說者非我所知。勿復言也。遂問。汝得宿命否。答曰薄知。又問何罪為賤何福致悟。答曰。往世曾住此山。因有客

【現代漢語翻譯】現代漢語譯本：在山龍井之上，用茅草和竹子覆蓋（屋頂），關門靜坐，整天寂靜無聲。樹葉凋落而樹根繁榮，如同冬天枯萎的樹木；風平浪靜，如同古老山澗中的水。故友因此用『訥』來稱呼他。元凈法師嚴格遵守戒律，講經說法不分晝夜。他曾說：『鬼神的威德不完備，畏懼人。白天講說或許不能傳達到（他們那裡）。今晚人靜，或許能夠聽見。』他曾焚燒手指供奉佛，左手三根，右手兩根，僅能以此來執持（事物）。他的弟子有想要效仿的，他總是禁止他們說：『像我這樣才可以。』蘇東坡有一天對他說：『北山像法師您這樣修行的人有幾位？』元凈法師說：『僧人秘密修行的人很多，不是元凈所能測度的。』（龍井雜碑）芙蓉楷禪師向大眾開示說：『山僧我修行沒有什麼可取的，有幸主持這座山門。現在想要稍微效仿古人作為住持的體例，共同報答佛恩。與各位商議決定，不再下山，不應赴齋請，不派人去募化。只將本寺莊園每年所得的收入平均分成三百六十分，每天取用一份。不再隨著人數增減。可以用來做飯就做飯，做飯不夠就做粥，做粥不夠就做米湯。新來的人相見只用茶湯招待。務必要節省因緣，專心辦道。』雖然這樣，還要各位從長計議。山僧我也不能強迫你們。各位仁者還記得古人的偈語嗎？『山田的糙米飯，野菜淡黃色的醃菜。吃就由你吃，不吃也隨你便。』（語錄）知者顗禪師向大眾開示。舉例說古德住在山中，總是讓負責伙食的人煮粥。有一天，負責伙食的人看著火燒柴，念念不忘柴火將要燒盡，感嘆無常遷逝如此迅速。於是，就在灶前寂然入定。幾天後才起身，前往上座（指禪師）處，詳細陳述自己所證悟的境界，敘述的佛法非常深刻。上座說：『你之前所說的都是我的境界，現在所說的不是我所知道的，不要再說了。』於是問：『你得到宿命通了嗎？』回答說：『略微知道一些。』又問：『什麼罪過最為卑賤，什麼福報導致開悟？』回答說：『往世我曾住在這座山中，因為有客人……』

【English Translation】 English version: Above the Shanlong Well, covered with thatch and bamboo, he closed his door and sat in meditation, silent all day long. Leaves fell and roots flourished, like a withered tree in winter; the wind was calm and the waves were still, like the water in an ancient mountain stream. Therefore, an old friend named him 'Ne (訥, meaning taciturn)'. Master Yuanjing (元凈) was strict in upholding the precepts, lecturing day and night. He once said, 'The power and virtue of ghosts and spirits are incomplete, and they fear people. Lecturing during the day may not reach them. Tonight, when people are quiet, perhaps they can hear.' He once burned his fingers to offer to the Buddha, three on the left hand and two on the right, barely able to hold things with them. When his disciples wanted to imitate him, he always forbade them, saying, 'Only I can do this.' Su Dongpo (蘇東坡) once said to him, 'How many practitioners like you, Master, are there in North Mountain?' Master Yuanjing (元凈) said, 'There are many monks who practice in secret, which Yuanjing (元凈) cannot fathom.' (Miscellaneous Inscriptions of Longjing) Chan Master Furong Kai (芙蓉楷禪師) addressed the assembly, saying, 'This mountain monk's practice is nothing special, and I am fortunate to preside over this mountain gate. Now I want to slightly imitate the example of the ancients as abbot, to repay the Buddha's grace together. I have decided with everyone that I will no longer go down the mountain, not attend feasts, and not send people to solicit donations. I will only divide the annual income from the monastery's estate into 360 parts, taking one part each day for use. I will not increase or decrease it according to the number of people. If there is enough to cook rice, then cook rice; if there is not enough to cook rice, then cook porridge; if there is not enough to cook porridge, then cook rice soup. New arrivals will only be served tea. It is essential to save on conditions and concentrate on practicing the Way.' Even so, I still want everyone to consider it carefully. This mountain monk cannot force you. Do you all remember the ancient verse? 'Coarse rice from the fields, pickled vegetables of light yellow. Eat if you want to eat, don't eat if you don't want to.' (Sayings) Chan Master Zhizhe Yi (知者顗禪師) addressed the assembly. He cited the example of an ancient worthy who lived in the mountains and always had the cook prepare porridge. One day, the cook watched the fire burning the firewood, constantly thinking about how the firewood would soon be exhausted, and lamented how quickly impermanence passes. Therefore, he entered samadhi (定, meditative state) silently in front of the stove. After several days, he got up and went to the seat of the superior (referring to the Chan master), detailing the realm he had realized, and describing the Dharma (佛法, Buddhist teachings) very profoundly. The superior said, 'What you said before is all my realm, but what you are saying now is not what I know, so don't say it again.' Then he asked, 'Have you attained knowledge of past lives?' He replied, 'I know a little.' He also asked, 'What sin is the most base, and what blessing leads to enlightenment?' He replied, 'In a past life, I lived in this mountain, because there was a guest...'

至侵眾少菜。由此譴責今為眾奴。前習未忘故易悟爾。(國清百錄)

大智律師比丘正名曰。梵語苾芻。華言乞士。內則乞法以沾性。外則乞食以資身。父母人之至親。最先割捨。鬚髮人之所重。盡以削除。富溢七珍。棄之尤同草芥。貴尊一品。視之何啻煙雲。極厭無常。深窮有本。欲高其志必降其身。執錫有類于枯䔧。擎缽何殊于破器。肩披壞服即是弊袍。肘串絡囊便同席袋。清凈活命已沽八正道中。儉約修身即類四依行內。九州四海都為游處之方。樹下冢間悉是棲遲之處。攀三乘之逸駕。蹈諸佛之遺蹤。稟聖教以無違。真佛弟子。遇世緣而不易。實大丈夫。可以戰退魔軍揮開塵網。受萬金之勝供。諒亦堪銷。為四生之福田。信非虛托。乞士之義。斯之謂歟。(芝園集)

靈源清禪師門榜。其略曰。惟清名曰住持。實同客寄。但以領徒弘法。仰助教風為職事爾。若其常住所管財物。既非己有。理不得專。一委知事僧徒分局主執。明依公私合用支破。惟清止同眾僧。齋襯隨身瓶缽。任緣去住而已。伏想四方君子來有所須顧。寢食祇接之。余別難供應。蓋以彼所管者。世法則屬官物。佛教則為眾財。偷眾財盜官物以買悅人情而取安己有。實非素志之所敢當。預具白聞。冀垂恕察。(石刻在天童)

侍

【現代漢語翻譯】現代漢語譯本：因侵佔他人少量菜蔬，因此受到譴責，今生淪為眾人的奴僕。因為前世的習氣未曾忘記，所以容易覺悟。

大智律師比丘，正確的名稱是梵語「苾芻」（Bhiksu，意為乞食者），漢譯為「乞士」。對內，乞求佛法以滋潤本性；對外，乞討食物以維持身體。父母是人最親近的親人，（比丘）最先割捨；鬚髮是人所看重的東西，（比丘）全部剃除。堆積如山的七寶，（比丘）拋棄它們如同拋棄草芥；顯貴尊崇的一品官位，（比丘）看待它們如同看待過眼煙雲。極其厭惡世事無常，深入探究萬物的本源。想要高尚自己的志向，必須降低自己的身段。手執錫杖，像拿著一根枯柴；捧著缽盂，像拿著一個破舊的器皿。肩上披著破舊的衣服，就是簡陋的僧袍；肘上掛著絡囊，就如同蓆子做成的袋子。清凈地生活，以此來實踐八正道；節儉地修身，就如同遵循四依之行。九州四海都可以作為遊歷之處，樹下墳墓之間都是棲身之所。攀登三乘（Sāyana，意為聲聞乘、緣覺乘、菩薩乘）的超脫之車，追隨諸佛的遺蹟。遵循聖人的教誨而不違背，是真正的佛弟子。遇到世俗的因緣而不改變，是真正的大丈夫。可以戰勝退卻魔軍，揮開世俗的塵網。接受萬金的豐厚供養，確實也能夠消化。作為四生（Catur-yoni，意為胎生、卵生、濕生、化生）的福田，確實不是虛假的依託。這就是乞士的含義啊。

靈源清禪師的寺門榜文，其大略是：惟清這個名字是住持，實際上如同客人寄居。只是以帶領徒弟弘揚佛法，仰仗輔助教化的風氣為職責罷了。至於寺院常住的住所和管理的財物，既然不是自己所有，理應不能專斷。全部委託知事僧徒分部門主管執掌，明確依照公私合用的原則進行開支。惟清和眾僧一樣，齋飯供給隨身的瓶缽，任憑因緣來去而已。希望四方君子前來有所需求，住宿飲食尚可接待，其餘的難以供應。因為他們所管理的，按照世俗的法則屬於官府的財物，按照佛教的法則屬於大眾的財物。偷盜大眾的財物和官府的財物來買好人情，從而使自己安逸，實在不是我一貫的志向所敢做的。預先寫明白，希望各位諒解體察。（石刻在天童寺）侍

【English Translation】 English version: Because of encroaching upon others' small amount of vegetables, he was condemned, and in this life, he became a servant of the masses. Because the habits of the previous life have not been forgotten, he easily awakens.

The proper name for a learned Bhiksu (Bhiksu, meaning beggar) is in Sanskrit, and in Chinese, it is called 'Qishi' (乞士, meaning beggar). Inwardly, he begs for the Dharma to nourish his nature; outwardly, he begs for food to sustain his body. Parents are the closest relatives, yet (a Bhiksu) forsakes them first; hair is what people value, yet (a Bhiksu) shaves it all off. Piles of the seven treasures, (a Bhiksu) discards them as if they were weeds; a noble and respected first-rank official position, (a Bhiksu) views it as fleeting smoke. He deeply detests impermanence and thoroughly investigates the origin of all things. To elevate one's aspirations, one must humble oneself. Holding a staff is like holding a dry branch; carrying a bowl is no different from carrying a broken vessel. Wearing worn-out clothes is like wearing a simple robe; carrying a bag on the elbow is like carrying a mat bag. Living a pure life is to practice the Eightfold Path; cultivating oneself frugally is to follow the Four Reliances. The nine provinces and four seas are all places to travel, and under trees and among tombs are all places to dwell. Climbing the transcendent vehicle of the Three Vehicles (Sāyana, meaning Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), following the traces of all Buddhas. Obeying the teachings of the saints without disobedience, he is a true disciple of the Buddha. Encountering worldly circumstances without changing, he is a true great man. He can defeat and repel the armies of demons and sweep away the nets of dust. Accepting the generous offerings of ten thousand gold pieces, he can indeed digest them. As a field of merit for the Four Births (Catur-yoni, meaning womb-born, egg-born, moisture-born, transformation-born), it is indeed not a false reliance. This is the meaning of a Bhiksu.

The notice board at the gate of Zen Master Lingyuan Qing's monastery, in brief, says: The name Weiqing is the abbot, but in reality, it is like a guest staying. He only takes leading disciples to promote the Dharma and relying on assisting the atmosphere of teaching as his duty. As for the monastery's permanent residence and managed property, since they are not his own, he should not make decisions arbitrarily. All are entrusted to the managing monks to be in charge of different departments, clearly following the principle of public and private use for expenses. Weiqing is the same as the monks, with meals provided and carrying his own bowl, allowing him to come and go as he pleases. Hoping that gentlemen from all directions will have needs when they come, accommodation and food can be provided, but other things are difficult to supply. Because what they manage, according to secular law, belongs to the government, and according to Buddhist law, belongs to the community. Stealing the community's property and the government's property to buy favor and make oneself comfortable is not what I have always dared to do. I have written this in advance, hoping for your understanding and consideration. (The stone inscription is at Tiantong Temple) Attendant

郎張九成居士。𤼭業進士之暇。篤志釋典。謁靈隱明禪師扣宗要。明曰。正當磨礱器業奮發功名。詎能究死生事乎。公曰。先儒有言。朝聞道夕死可矣。然世出世之法初無有二。先朝名公由禪門得道者不知其幾。曾何儒釋之異。師既為斯道主盟。安用設詞拒我邪。明嘉其誠。勉應之曰。此事須唸唸不捨。久久緣熟。時節到來自然契悟。復令看僧問趙州如何是祖師西來意。州云庭前柏樹子。久無所入。謁胡文定公咨盡心行己之道。胡告以將語孟談仁義處類作一處看。則要在其中。公稟受其語。造次不忘。一夕如廁諦思惻隱之心仁之端也。正沉默間忽聞蛙鳴。不覺舉庭前柏樹子。驀有省。頌曰。春天夜月一聲蛙。撞破虛空共一家。正恁么時誰曾得。嶺頭腳痛有玄沙。公偶見妙喜題像云。黑漆粗竹篦。佛來也一棒。由是愿見甚力。公尋還朝遷至禮部侍郎。聞妙喜入城謁之。不值妙喜。報謁。寒溫外無別言。歸謂參徒曰。張侍郎有個得處。其徒曰。聞相見不曾說著禪字。胡為知之。妙喜曰要我眼作甚麼。公奉祠得請詣徑山。問格物之旨。妙喜曰。公只知有格物而不知物格。公罔措。徐曰豈無方便。妙喜曰。不見小說載唐人與安祿謀為叛者。其人先為閬守。有畫像在焉。明皇幸蜀見之怒令侍臣以劍擊其首。其人在陜西首忽墮地。

【現代漢語翻譯】現代漢語譯本：郎張九成居士，在精研進士學業之餘，一心向佛。他拜訪靈隱寺的明禪師，請教佛法精要。明禪師說：『你正當努力學習，建功立業之時，怎能探究生死之事呢？』張九成說：『先賢曾說，早上明白了真理，晚上死去都可以。況且世間法和出世間法本來就沒有分別。前朝許多名公大臣都是從禪門悟道的，這和儒家、佛家有什麼不同呢？禪師既然是佛法的主盟之人，為何要用言辭來拒絕我呢？』明禪師讚賞他的誠意，勉勵他說：『這件事需要念念不舍，長久下來因緣成熟，時機一到自然就能領悟。』又讓他參看僧人問趙州禪師『如何是祖師西來意（達摩祖師從西方來到中國的目的何在）』，趙州禪師回答『庭前柏樹子（院子前面的柏樹）』的公案。張九成很久都沒有領悟。後來他拜訪胡文定公，請教盡心修身養性之道。胡文定公告訴他，把《論語》、《孟子》中談論仁義的地方放在一起看，真意就在其中。張九成謹記他的話，時刻不忘。一天晚上，他上廁所時，仔細思考惻隱之心是仁的開端。正在沉默思索時，忽然聽到青蛙的叫聲，不自覺地聯想到『庭前柏樹子』，一下子有所領悟。於是作偈說：『春天夜裡一聲蛙鳴，撞破虛空與萬物成為一家。正在這個時候誰能領會？就像玄沙禪師在山嶺上腳痛一樣。』張九成偶然看到妙喜禪師的畫像題詞說：『黑漆粗竹篦（黑色的粗竹板），佛來也一棒（即使是佛來了也要打一棒）。』因此希望能見到妙喜禪師。張九成後來回到朝廷，升任禮部侍郎。聽說妙喜禪師來到城裡，就去拜訪他，沒有見到妙喜禪師。妙喜禪師回訪，除了問候寒暖之外，沒有說其他的話。回去后對他的弟子們說：『張侍郎有所得。』他的弟子說：『聽說他們見面時沒有談論禪語，您怎麼知道的？』妙喜禪師說：『要我的眼睛做什麼？』張九成告假回家，前往徑山拜訪妙喜禪師，請教格物致知的道理。妙喜禪師說：『您只知道有格物，卻不知道物格。』張九成不知所措，慢慢地說：『難道沒有方便之法嗎？』妙喜禪師說：『您沒看過小說記載唐朝人與安祿山謀劃叛亂的事情嗎？那個人先前擔任閬州刺史，有畫像在那裡。唐明皇（712-756）到四川避難時，看到畫像，非常生氣，命令侍臣用劍砍他的頭。那個人在陜西的頭忽然掉在地上。』

【English Translation】 English version: Layman Lang Zhang Jiucheng, while diligently studying for the Jinshi examination, was wholeheartedly devoted to Buddhism. He visited Chan Master Ming of Lingyin Temple to inquire about the essentials of Buddhist teachings. Chan Master Ming said, 'You should be focusing on your studies and establishing your career. How can you delve into matters of life and death?' Zhang Jiucheng replied, 'The ancient sages said, 'If one hears the Dao in the morning, one can die content in the evening.' Moreover, worldly and otherworldly dharmas are not fundamentally different. Many famous officials of the previous dynasty attained enlightenment through Chan Buddhism. What difference is there between Confucianism and Buddhism? Since you, Master, are the leader of this path, why use words to reject me?' Chan Master Ming praised his sincerity and encouraged him, saying, 'This matter requires constant mindfulness. Over time, when the conditions are ripe, you will naturally attain enlightenment.' He also instructed him to contemplate the koan of a monk asking Chan Master Zhaozhou, 'What is the meaning of Bodhidharma's (the first patriarch) coming from the West (what was the purpose of Bodhidharma's coming to China)?' Zhaozhou replied, 'The cypress tree in the courtyard.' For a long time, Zhang Jiucheng had no insight. Later, he visited Duke Hu Wending and inquired about the way to cultivate oneself with utmost sincerity. Duke Hu Wending told him to consider the passages in the 'Analects' and 'Mencius' that discuss benevolence and righteousness as a unified whole, and the true meaning would be found within. Zhang Jiucheng kept his words in mind, never forgetting them. One night, while in the restroom, he carefully contemplated that the feeling of compassion is the beginning of benevolence. As he was silently pondering, he suddenly heard the croaking of a frog and unconsciously associated it with 'the cypress tree in the courtyard,' and he suddenly had an insight. He then composed a verse: 'In the spring night, the sound of a frog, shatters the void and becomes one with all things. Who can comprehend this at this very moment? It's like Xuan Sha Chan master having a foot pain on the mountain peak.' Zhang Jiucheng happened to see a eulogy written by Miao Xi on his portrait, which said, 'Black lacquered rough bamboo staff, even if the Buddha comes, strike him with it.' Therefore, he wished to meet Miao Xi. Zhang Jiucheng later returned to the court and was promoted to Vice Minister of the Ministry of Rites. Hearing that Chan Master Miao Xi had come to the city, he went to visit him but did not meet him. Miao Xi returned the visit, and apart from exchanging greetings, there were no other words. After returning, he said to his disciples, 'Minister Zhang has attained something.' His disciples said, 'We heard that they did not discuss Chan words during their meeting. How do you know?' Miao Xi said, 'What do I need my eyes for?' Zhang Jiucheng took leave and went to Jingshan to visit Chan Master Miao Xi, asking about the principle of investigating things. Chan Master Miao Xi said, 'You only know about investigating things, but you do not know about the completion of investigation.' Zhang Jiucheng was at a loss and slowly said, 'Is there no expedient method?' Chan Master Miao Xi said, 'Have you not read the story in the novels about the Tang Dynasty (618-907) person who plotted rebellion with An Lushan? That person had previously served as the governor of Langzhou, and there was a portrait there. When Emperor Ming of Tang (712-756) fled to Sichuan, he saw the portrait and was furious, ordering his attendants to cut off his head with a sword. The person's head suddenly fell to the ground in Shaanxi.'

公聞之恍如夢覺。題于壁曰。子韶格物。妙喜物格。欲識一貫。兩個五百。公從是參道。得法自在曠然無惑。嘗感嘆曰。凡聞徑山老人所舉因緣。無不豁然四達。如千門萬戶不消一踏而開。或與之聯輿接席登高山之上。或緩步徐行深水之中。非出常情之流。莫能知吾二人落處。九成了末後大事。實出徑山老人。而此瓣香不敢孤負。公貶南安一十四年。翻釋典解儒書。至有衲子經過必勘驗。為禪悅之樂。未嘗以得失芥蒂。而識者莫不高其風服其達。公有書答中丞何伯壽。略曰。九成與徑山往還太熟。抑亦有由。按諸故事。裴公休乎師黃檗。韓退之之師大顛。李習之之師藥山。白樂天之師鳥窠。楊大年之師廣惠。李和文之師慈照。東坡之師照覺。山谷之師晦堂。無盡之師兜率。抑豈與夫老嫗頭陁念南無洗廁籌等邪。徑山心地。一死生。窮物理。至於倜儻好義。有士夫難及者。天日在上安可誣也。若好交名士。欲以吾儕取重於世者。此盜賊之所為爾。而謂斯人為之乎。既蒙警誨。自當稟承蓄凝於心。非平昔受知門下。輒倒胸中盡布左右。惟高明察之。公北還至贛州。妙喜亦從梅陽來。聯舟東下。妙喜日提宗要。公退謂諸參徒曰。今日不是九成。老和尚安肯傾倒禪河。使諸公得與聞乎。公鎮永嘉。虛光孝禪席。以函翰至福唐西

【現代漢語翻譯】現代漢語譯本：九成（人名）聽聞此事，恍如從夢中醒來。於是在墻壁上題寫道：『子韶（人名）格物，妙喜（人名）物格。欲識一貫，兩個五百。』九成從此參禪悟道，得法后自在曠達，心中再無疑惑。他曾感慨地說：『凡是聽到徑山老人（指大慧宗杲，1089-1163）所舉的因緣，沒有不豁然貫通的，如同千門萬戶不用費力就能打開。』有時與他同乘車輦，一同登上高山，有時又緩慢地行走在深水之中，不是超出常情的人，不能知道我們二人所處的境界。九成領悟末後大事，實際上得益於徑山老人，因此不敢辜負這份恩情。九成被貶到南安十四年，翻譯佛經，解讀儒家經典，甚至有僧人經過，他必定要進行勘驗，以此為禪悅的樂趣，從未因為個人的得失而耿耿於懷。因此，有見識的人沒有不敬佩他的風度和讚賞他的通達。九成寫信回覆中丞何伯壽，大略是說：『九成與徑山往來太密切，也是有原因的。考察歷史上的故事，裴休（人名）以黃檗（人名）為師，韓退之（韓愈，768-824）以大顛（人名）為師，李習之（人名）以藥山（人名）為師，白樂天（白居易，772-846）以鳥窠（人名）為師，楊大年（楊億，974-1020）以廣惠（人名）為師，李和文（人名）以慈照（人名）為師，東坡（蘇軾，1037-1101）以照覺（人名）為師，山谷（黃庭堅，1045-1105）以晦堂（人名）為師，無盡（人名）以兜率（人名）為師。』難道能與那些老婦人念『南無』、洗廁籌等同日而語嗎？徑山心地光明，能置生死於度外，窮究事物之理，而且倜儻豪邁，樂於助人，這是很多士大夫都難以企及的。天日昭昭，怎麼可以欺騙呢？如果喜歡結交名士，想用我們這些人來抬高自己的身價，這是盜賊才會做的事情，難道會認為這樣的人會做這種事嗎？既然蒙受您的警醒教誨，自然應當銘記於心。如果不是平素受到您的賞識，我怎麼會把心裡話全部傾吐出來呢？希望您明察。九成北還，到達贛州時，妙喜也從梅陽趕來，一同乘船向東而下。妙喜每天都提倡宗門要旨，九成退下後對眾參禪者說：『今天如果不是九成，老和尚怎麼肯傾倒禪河，讓各位能夠聽聞呢？』九成鎮守永嘉時，空出光孝寺的禪席，用書信邀請福唐西堂。

【English Translation】 English version: Master Jiu Cheng (person's name) heard this and felt as if awakening from a dream. He inscribed on the wall: 'Zi Shao (person's name) investigates things, Miao Xi (person's name) things are investigated. To know the consistent principle, two five hundreds.' From then on, Jiu Cheng practiced Chan meditation, attaining freedom and clarity without further doubts. He once exclaimed: 'Whenever I hear the causes and conditions cited by Elder Jing Shan (referring to Dahui Zonggao, 1089-1163), there is no one who does not suddenly understand everything, like opening thousands of doors and households without taking a single step.' Sometimes they would ride together in a carriage, ascending high mountains, and sometimes they would walk slowly in deep water. Those who are not beyond ordinary people cannot know the state we two are in. Jiu Cheng's understanding of the ultimate matter was actually due to Elder Jing Shan, so he dared not fail to live up to this kindness. Jiu Cheng was demoted to Nan'an for fourteen years, translating Buddhist scriptures and interpreting Confucian classics. Even when monks passed by, he would definitely examine them, taking this as the joy of Chan. He never harbored resentment over personal gains or losses. Therefore, those with discernment all admired his demeanor and praised his understanding. Jiu Cheng wrote a letter in reply to Vice Minister He Bo Shou, roughly saying: 'Jiu Cheng's close relationship with Jing Shan is also for a reason. Examining historical stories, Pei Xiu (person's name) took Huangbo (person's name) as his teacher, Han Yu (768-824) took Dian (person's name) as his teacher, Li Xizhi (person's name) took Yaoshan (person's name) as his teacher, Bai Juyi (772-846) took Niaoke (person's name) as his teacher, Yang Yi (974-1020) took Guanghui (person's name) as his teacher, Li Hewen (person's name) took Cizhao (person's name) as his teacher, Dongpo (Su Shi, 1037-1101) took Zhaojue (person's name) as his teacher, Huang Tingjian (1045-1105) took Huitang (person's name) as his teacher, Wujin (person's name) took Doushuai (person's name) as his teacher.' How can these be compared to old women chanting 'Namo' or washing toilet brushes? Jing Shan's mind is bright, able to disregard life and death, and thoroughly investigate the principles of things. Moreover, he is unrestrained and generous, willing to help others, which many scholar-officials cannot match. Heaven and the sun are above, how can I deceive? If one likes to associate with famous people, wanting to use us to increase their own reputation, this is what thieves would do. Would you think such a person would do this? Since I have received your warning and teachings, I should naturally keep them in mind. If I had not been appreciated by you, how could I have poured out all my heart? I hope you will understand.' When Jiu Cheng returned north and arrived in Ganzhou, Miao Xi also came from Meiyang, and they traveled east together by boat. Miao Xi promoted the essentials of the Zen school every day. After Jiu Cheng stepped down, he said to the Chan practitioners: 'If it weren't for Jiu Cheng today, how would the old master be willing to pour out the river of Chan, allowing you all to hear it?' When Jiu Cheng was stationed in Yongjia, he left the Chan seat of Guangxiao Temple vacant and invited Xitang of Futang with a letter.

禪凈禪師曰。佛法離披久矣。自徑山老人移嶺外。學徒無歸。今朝廷清明。老人比還。是有興隆之期。而九成於此道實曾撞著。故於此間欲求一二明公大家舉倡。以警昏翳。正欲吾師慧然當吾之請。或以謂西禪厚光孝薄凈必。不來為此說者。是以俗情待左右矣。然吾以此卜佛法興替。如吾師有意興之。大家出半臂力。不勝幸甚。公之推誠衛法備見於此。(聞道傳)

和庵主。姑蘇人也。性高潔。與世邈然。嘗遊湖湘。夜宿旦過。時交禪師亦預席。和見其沉厚不語終夜危坐。心奇之。和顧問曰。子萬里殊途何孤飛邪。交曰。昔有一二今絕之。和曰何為絕之。交曰一者以舍遺之金施於眾。予曰學道人視此當如糞土則可予。雖拾以施人。是未忘利。二者有母貧病。棄之而學道。予曰學道雖超過佛祖。不孝亦奚為哉。不孝為利者。皆非吾友也。和敬其賢遂與之遊。和誓曰。我二人效隱山輩。向孤峰頂上盤結草菴。目視雲漢為世外之人。毋墮流俗。交遂爽盟住天童。往訪之。和不顧。正言。陳叔異辟書堂為庵。獨居二十年。翛然無長物。唯二虎侍右。嘗有言曰。竹筧二三升野水。牕間七五片閑云。道人活計只如此。留與人間作見聞。(雪牕記)

曹山章禪師。泉州人。得秘旨于洞山價和尚。初受請止撫之。曹山道法

【現代漢語翻譯】現代漢語譯本：禪凈禪師說：『佛法衰敗已經很久了。自從徑山老人遷到嶺南以外，學徒們無所歸依。現在朝廷清明，老人將要返回，這是佛法興隆的時期。而我九成確實曾在此道上有所領悟，所以想在這裡尋求一兩位賢達之人共同倡導，以警醒那些昏昧之人。正希望我的老師慧然能夠應允我的請求。或許有人認為西禪寺財力雄厚，光孝寺貧薄，一定不會來做這件事。這是用世俗的眼光看待事情了。然而我用這件事來占卜佛法的興衰。如果我的老師有意振興佛法，大家出一份力，那就太幸運了。您推誠衛護佛法的心意，我完全看到了。』（出自《聞道傳》）

和庵主，是姑蘇人。性格高潔，與世事疏遠。曾經遊歷湖湘一帶，晚上借宿，天亮就離開。當時交禪師也在座。和庵主見他沉穩厚重，整夜不說話，端正危坐，心中感到驚奇。和庵主問道：『您不遠萬里來到這裡，為何如此孤單？』交禪師說：『過去有一二件事，現在已經斷絕了。』和庵主問：『為何斷絕？』交禪師說：『一是有人將捨棄的錢財施捨給眾人，我說學道之人應當視錢財如糞土，才可以施捨。我雖然撿起來施捨給別人，但還是沒有忘記利益。二是有人因為母親貧病，就拋棄她去學道，我說學道即使超過佛祖，不孝順又有什麼用呢？不孝順而又貪圖利益的人，都不是我的朋友。』和庵主敬佩他的賢德，於是與他交往。和庵主發誓說：『我們二人傚法隱山等人，在孤峰頂上結草菴，以觀看雲彩為樂，做世外之人，不要墮入世俗。』交禪師後來違背誓言，住在天童寺。和庵主前去拜訪他，和庵主不理睬他。陳叔異開闢書堂作為庵室，獨自居住二十年，生活清貧，沒有什麼多餘的東西，只有兩隻老虎侍立在左右。他曾經說過：『竹筧引來二三升山泉水，窗間飄過七五片閑散的雲彩。道人的生活就是這樣，留給世人作為見聞。』（出自《雪牕記》）

曹山章禪師，是泉州人，從洞山價（Dòngshān Jià）和尚那裡得到了秘密的旨意。起初受邀住在撫州曹山。

【English Translation】 English version: Chan Master Chan Jing said, 'The Buddha-dharma has been in decline for a long time. Since Elder Jingshan moved beyond the Lingnan region, students have had nowhere to turn. Now that the court is enlightened, the Elder is about to return, which marks a period of revival. And I, Jiucheng, have indeed encountered something on this path, so I wish to seek one or two enlightened individuals here to jointly advocate and awaken those who are in darkness. I sincerely hope that my teacher Huiran will grant my request. Perhaps some may think that Xichan Temple is wealthy while Guangxiao Temple is poor, and therefore will not come to speak on this matter. This is to treat things with worldly sentiments. However, I use this matter to divine the rise and fall of the Buddha-dharma. If my teacher intends to revive it, and everyone contributes a little effort, I would be extremely fortunate. Your sincerity in protecting the Dharma is fully seen by me.' (From 'The Transmission of the Way')

Abbot He, was a native of Gusu. He was of noble character and aloof from the world. He once traveled to the Hunan and Hubei area, lodging for the night and leaving at dawn. At that time, Chan Master Jiao was also present. Abbot He saw that he was steady and profound, sitting upright in silence all night, and was amazed in his heart. Abbot He asked, 'You have come from afar, why are you so lonely?' Chan Master Jiao said, 'There were one or two things in the past, but now they are severed.' Abbot He asked, 'Why severed?' Chan Master Jiao said, 'Firstly, someone gave away discarded money to the public. I said that a person who studies the Way should regard money as dirt before giving it away. Although I picked it up and gave it to others, I have not forgotten the benefit. Secondly, someone abandoned his sick and impoverished mother to study the Way. I said that even if studying the Way surpasses the Buddhas and Patriarchs, what is the use of being unfilial? Those who are unfilial and seek benefit are not my friends.' Abbot He admired his virtue and thus associated with him. Abbot He vowed, 'Let us two emulate the hermits of Yinshan, building grass huts on the peaks of solitary mountains, regarding the clouds as our companions, and living as people beyond the world, without falling into vulgarity.' Chan Master Jiao later broke his vow and lived in Tiantong Temple. Abbot He went to visit him, but Abbot He ignored him. Chen Shuyi opened a study as a hermitage, living alone for twenty years, with nothing superfluous, only two tigers attending to his right. He once said, 'A bamboo pipe brings two or three pints of mountain spring water, and seven or five idle clouds float by the window. A Taoist's life is just like this, leaving it for the world to see and hear.' (From 'Records of Snow Window')

Chan Master Caoshan Zhang, was a native of Quanzhou, and received the secret teachings from Dongshan Jia (洞山價) . He was initially invited to reside at Caoshan in Fuzhou.

大振。學者云委。僧問國內按劍者是誰。山云曹山。僧云擬殺何人。山曰但有一切總殺。曰忽逢本父母作么生。山曰揀甚麼。曰爭奈自己何。山曰誰奈我何。曰為什麼不殺。曰勿下手處。復有紙衣道者自洞山來。章問如何是紙衣下事。曰一裘才掛體萬事悉皆如。章曰如何是紙衣下用。道者近前叉手脫去。章笑曰。汝只解恁么去。且不解恁么來。僧忽開眼曰。一靈真性不假胞胎時如何。章曰未是妙。僧曰如何是妙。曰不借借。其僧下堂中而化。時洪州鐘氏屢請不起。但書大梅山居一首答之。天覆辛酉季夏夜。問知事今日是幾。對曰六月十五。章曰平生行腳只管九十日為一夏。明日辰時吾行腳矣。及時焚香告寂。(僧寶傳)

法雲秀禪師。秦州人。前生與魯和尚厚善。一日謂曰。我死後相尋我于竹鋪坡前。其家生兒魯往視之。兒為一笑。三歲愿隨魯出家。生有異相。軒昂萬僧中。凜然如𦘕。嘗以怒罵為佛事時。司馬溫公方登庸。以吾法太盛欲經營之。秀曰。相公聦明人類英傑。非從佛法中來何由致此。而一旦遽忘佛囑乎。公意回。又李伯時工畫馬。不減韓幹。秀呵之曰。汝士大夫以畫名。況畫馬乎。期人夸以為得妙。他日妙入馬腹中矣。伯時於是絕筆。又魯直好作艷詞。人爭傳之。秀曰。翰墨之妙甘施於此。魯直笑

【現代漢語翻譯】現代漢語譯本大振。學者如雲般聚集。有僧人問：『國內手持劍的人是誰？』山（曹山，即曹洞宗的創始人之一）回答：『曹山。』僧人問：『打算殺什麼人？』曹山說：『只要有，一切都殺。』僧人說：『如果遇到自己的親生父母怎麼辦？』曹山說：『揀選什麼？』僧人說：『那自己又該如何處置？』曹山說：『誰能奈何我？』僧人說：『為什麼不殺？』曹山說：『無從下手之處。』又有一位身穿紙衣的道者從洞山來。章（云居道膺禪師）問：『什麼是紙衣下的事？』道者說：『一件裘衣才掛在身上，萬事都如如不動。』章問：『什麼是紙衣下的用？』道者走上前叉手脫去紙衣。章笑著說：『你只懂得這樣去，卻不懂得這樣來。』僧人忽然睜開眼睛說：『一靈真性不假借胞胎時如何？』章說：『還未到妙處。』僧人說：『如何是妙處？』章說：『不借借。』那僧人走下佛堂，在人群中圓寂。當時洪州鐘氏多次請他出山都不肯，只是寫了一首《大梅山居》作為答覆。天覆辛酉年（901年）季夏的夜晚，章問知事：『今日是幾號？』知事回答：『六月十五。』章說：『我平生行腳，只管九十日為一夏。明日辰時我就要走了。』到了時間，焚香告別圓寂。(《僧寶傳》)

法雲秀禪師，秦州人。前生與魯和尚關係很好。一天（魯和尚）說：『我死後到竹鋪坡前找我。』（魯和尚）家生了個兒子，（法雲秀禪師）前往看望，那孩子對他一笑。三歲時，（法雲秀禪師）就願意跟隨魯和尚出家。他生來就相貌不凡，高大軒昂，在萬僧之中，凜然如畫。他常常以怒罵作為佛事。當時司馬溫公（司馬光）剛被朝廷重用，因為覺得佛法太盛，想要加以整治。秀（法雲秀禪師）說：『相公您如此聰明，是人中英傑，如果不是從佛法中來，怎麼能達到這樣的成就？怎麼能一下子就忘記了佛的囑託呢？』司馬溫公這才回心轉意。又有李伯時（李公麟）擅長畫馬，不亞於韓幹。秀（法雲秀禪師）呵斥他說：『你作為士大夫，卻以畫出名，何況是畫馬呢？期望別人誇讚你畫得好，將來就會妙入馬腹中啊！』伯時於是就此絕筆。又有黃魯直（黃庭堅）喜歡寫艷詞，人們爭相傳誦。秀（法雲秀禪師）說：『翰墨的精妙之處，怎麼能用在這種地方呢？』魯直笑了。

【English Translation】 English version Greatly flourished. Scholars gathered like clouds. A monk asked: 'Who is the sword-bearer in the country?' Shan (Caoshan, one of the founders of the Caodong school) replied: 'Caoshan.' The monk asked: 'Whom do you intend to kill?' Caoshan said: 'If there is anything, I will kill everything.' The monk said: 'What if you encounter your own parents?' Caoshan said: 'What is there to choose?' The monk said: 'Then what about oneself?' Caoshan said: 'Who can do anything to me?' The monk said: 'Why not kill?' Caoshan said: 'There is no place to start.' Then a paper-clothed Daoist came from Dongshan. Zhang (Zen Master Yunju Daoying) asked: 'What is the matter under the paper clothes?' The Daoist said: 'Only one robe covers the body, and all things are as they are.' Zhang asked: 'What is the use under the paper clothes?' The Daoist stepped forward, clasped his hands, and took off the paper clothes. Zhang smiled and said: 'You only know how to go like this, but you don't know how to come like this.' The monk suddenly opened his eyes and said: 'What about the one true nature that does not rely on the womb?' Zhang said: 'It is not yet subtle.' The monk said: 'What is subtle?' Zhang said: 'Not borrowing borrowing.' The monk went down the hall and passed away in the crowd. At that time, Zhong of Hongzhou repeatedly invited him to come out of the mountain, but he refused, only writing a poem 'Living in Damei Mountain' as a reply. On a summer night in the Xinyou year of Tianfu (901 AD), Zhang asked the steward: 'What is the date today?' The steward replied: 'June 15th.' Zhang said: 'All my life I have traveled, only managing ninety days as one summer. Tomorrow at Chenshi (7-9 am) I will leave.' At the appointed time, he burned incense and bid farewell to Nirvana. (Biographies of Eminent Monks)

Zen Master Fayun Xiu, a native of Qinzhou. In his previous life, he had a good relationship with Monk Lu. One day, (Monk Lu) said: 'After I die, look for me in front of Zhupu Slope.' A son was born in (Monk Lu)'s family, and (Zen Master Fayun Xiu) went to visit him. The child smiled at him. At the age of three, (Zen Master Fayun Xiu) was willing to follow Monk Lu to become a monk. He was born with an extraordinary appearance, tall and imposing, standing out among thousands of monks, dignified as a painting. He often used scolding as a Buddhist practice. At that time, Sima Wengong (Sima Guang) had just been appointed by the court. Because he felt that Buddhism was too prosperous, he wanted to rectify it. Xiu (Zen Master Fayun Xiu) said: 'Your Excellency is so intelligent, a hero among men. If it were not for Buddhism, how could you have achieved such accomplishments? How can you suddenly forget the Buddha's instructions?' Sima Wengong then changed his mind. Also, Li Boshi (Li Gonglin) was good at painting horses, no less than Han Gan. Xiu (Zen Master Fayun Xiu) scolded him, saying: 'You, as a scholar-official, are famous for painting, and moreover, painting horses? Expecting others to praise your painting as wonderful, in the future, you will wonderfully enter the horse's belly!' Boshi then stopped painting. Also, Huang Luzhi (Huang Tingjian) liked to write erotic lyrics, and people competed to spread them. Xiu (Zen Master Fayun Xiu) said: 'How can the wonders of calligraphy be used in such a place?' Luzhi laughed.

曰又當置我于馬腹中邪。秀曰。汝以艷語淫動天下人心。不止馬腹。正恐墮泥犁中。(語錄)

孤山圓法師以奇才奧學翼贊經論盈于千萬。高臥西湖之濵。權勢不得屈。貴驕不得傲。世俗不得友。是時文穆王公至錢塘郡。僧悉迎關外。慈雲遣邀孤山同往。圓以疾辭。笑謂使者曰。為我致意慈雲。錢塘駐卻一僧子。聞者嘆美。圓每多脾疾。床上敷筆硯。半起半臥著述不倦。一日告眾曰。吾年四十有九。已知住世不久。若死毋擇地厚葬以加罪我也。汝宜陶器合而葬之。及終自屬祭語云。謹以湖山云月之奠。祭于中庸子之靈。汝本法界之元常兮。寶圓之妙性兮。尚無動靜之朕兮。豈有去來之跡兮。洎乎七竅鑿而混沌死兮。六根分而精明散兮。遂使汝見自心而與外境異兮。執生存與死滅兩兮。擾擾乎不可止也。昏昏乎不可照也。吾嘗欲復混沌歸精明兮。乃于非幻法中假作幻說。且非幻尚無。幻法豈有哉。汝中庸子亦以微領其旨。汝既受于幻生。必當受于幻死。故吾托幻軀。有幻病。口占幻詞。使幻弟子。執幻筆。成幻文。以預祭汝幻中庸子。且欲令無窮人知諸法如幻也夫。如是則如幻三昧在焉。嗚呼。三昧亦幻也。尚享。趺坐而逝。(閑居編)

東坡曰。先妣方娠。夢僧至門。瘠而眇。軾十餘歲。時時夢身是僧。

【現代漢語翻譯】現代漢語譯本：問：難道又要將我置於馬腹中嗎？秀回答說：你用妖艷的言語淫亂動搖天下人心，不止是馬腹，恐怕要墮入泥犁（地獄）之中。（語錄）

孤山圓法師以非凡的才能和精深的學問輔助經書理論，著述盈千累萬。隱居在西湖邊，權貴不能使他屈服，高傲的人不能使他傲慢，世俗之人不能與他為友。當時文穆王公到錢塘郡，眾僧都在城外迎接，慈雲派人邀請孤山一同前往。圓法師以生病為由推辭，笑著對使者說：替我向慈雲致意，錢塘駐紮著一個僧人。聽者都歎服讚美。圓法師經常有脾臟疾病，在床上鋪設筆硯，半起半臥地著述不倦。一天，他告訴眾人說：我年四十九歲，已經知道住世不久了。如果我死了，不要選擇好的地方厚葬，以增加我的罪過。你們應該用陶器合起來埋葬我。等到臨終時，他自己撰寫祭文說：謹以湖山云月的祭品，祭奠中庸子（孤山圓法師的自稱）的靈魂。你本是法界（宇宙萬法的本體）的元常（永恒不變的真性）啊，寶圓（圓滿的智慧）的妙性啊，尚且沒有動靜的跡象，哪裡有去來的軌跡呢？等到七竅被鑿開而混沌（原始未分的狀態）死去，六根（眼、耳、鼻、舌、身、意）分離而精明（精神光明）消散，於是使你見到自心而與外境相異，執著生存與死亡兩種對立，擾擾攘攘地不能停止，昏昏暗暗地不能照亮。我曾經想恢復混沌歸於精明，於是在非幻（真實的）法中假作幻說（虛幻的說法）。況且非幻尚且沒有，幻法又怎麼會有呢？你中庸子也稍微領會了其中的旨意。你既然承受了幻生，必定應當承受幻死。所以我依託幻軀，有幻病，口占幻詞，使幻弟子，執幻筆，寫成幻文，來預先祭奠你幻中的中庸子。而且想要讓無窮的人知道諸法如幻啊。像這樣，那麼如幻三昧（如幻的禪定）就在其中了。唉！三昧也是虛幻的啊。請享用吧。然後他跏趺而坐，逝世了。（閑居編）

東坡（蘇軾）說：先母懷孕的時候，夢見一個僧人來到門前，瘦弱而且瞎了一隻眼。我十多歲的時候，常常夢見自己是僧人。

【English Translation】 English version: He asked: 'Are you going to put me in the horse's belly again?' Xiu replied: 'You use seductive words to disturb the hearts of people all over the world. It's not just the horse's belly, I'm afraid you will fall into Naraka (hell).' (Sayings)

Master Yuan of Gushan, with extraordinary talent and profound learning, assisted the scriptures and treatises with countless writings. He lived in seclusion by the West Lake, not yielding to power, not being arrogant to the noble, and not befriending the worldly. At that time, Prince Wenmu came to Qiantang Prefecture, and all the monks welcomed him outside the city gate. Ciyun sent someone to invite Gushan to go with them. Master Yuan declined due to illness, and said with a smile to the messenger: 'Please convey my regards to Ciyun, there is a monk stationed in Qiantang.' Those who heard this sighed in admiration. Master Yuan often had spleen ailments, and he would lay out his writing materials on the bed, writing tirelessly while half-sitting and half-lying down. One day, he told the assembly: 'I am forty-nine years old, and I already know that I will not live in this world for long. If I die, do not choose a good place for a lavish burial to increase my sins. You should bury me in a pottery urn.' When he was about to die, he wrote his own eulogy, saying: 'I respectfully offer the offerings of the lake, mountains, clouds, and moon to the spirit of Zhongyongzi (Master Yuan of Gushan's self-appellation). You are originally the Yuan Chang (eternal and unchanging true nature) of the Dharma Realm (the essence of all phenomena in the universe), the wonderful nature of Bao Yuan (perfect wisdom), there are not even signs of movement or stillness, how can there be traces of going and coming? When the seven orifices are opened and chaos (the original undifferentiated state) dies, the six senses (eye, ear, nose, tongue, body, and mind) separate and the Jingming (spiritual brightness) dissipates, thus causing you to see your own mind as different from the external world, clinging to the two opposites of existence and death, restlessly unable to stop, dimly unable to illuminate. I once wanted to restore chaos to return to Jingming, so I falsely made illusory statements in the non-illusory (real) Dharma. Moreover, if the non-illusory does not exist, how can the illusory Dharma exist? You, Zhongyongzi, have also slightly understood the meaning of it. Since you have received illusory birth, you must receive illusory death. Therefore, I rely on an illusory body, have illusory illnesses, compose illusory words, have illusory disciples, hold illusory pens, and create illusory writings to pre-sacrifice your illusory Zhongyongzi. And I want to let countless people know that all dharmas are like illusions. In this way, the illusory Samadhi (illusion-like meditation) is in it. Alas! Samadhi is also an illusion. Please enjoy.' Then he sat in the lotus position and passed away. (Idle Living Compilation)

Dongpo (Su Shi) said: 'When my late mother was pregnant, she dreamed of a monk coming to the door, thin and blind in one eye. When I was over ten years old, I often dreamed that I was a monk.'

又子由與真凈文壽聖聦二師在高安。夜間同敘見戒禪師之夢。則戒之後身無疑。坡與真凈書曰。前生既是法契。愿痛加磨勵使還舊觀。坡往金山值佛印入室。印云者里無端明坐處。坡云借師四大作禪床。印云老僧有一問。若答得即與四大為禪床。若答不得請留下玉帶。坡即解腰間玉帶置案上云請師問。印云。老僧四大本空。五陰非有。端明向甚處坐。坡無語。印召侍者留下玉帶永鎮山門。印以衲裙酬之。坡賦二絕句云。病骨難堪玉帶圍。鈍根仍落箭鋒機。會當乞食歌婢院(裴相國衣衲裙乞食閨房中)。換得雲山舊衲衣。又曰。此帶閱人如傳舍。流傳到我亦悠哉。錦袍錯落渾相稱。乞與徉狂老萬回(唐則天賜錦袍玉帶與萬回和尚出注坡詩)。

奘三藏法師年二十七往西域求法。自秦蘭涼三州而行至瓜州出玉門關。關外有候望者居之。漸至沙河。惡鬼異類不可勝數。始念觀音猶未遠去。及誦心經發聲皆散。至兢伽河畔遇群賊。賊相謂曰此沙門形貌端美。若以祭神得非吉也。令上壇欲揮刀。法師語曰。吾已知不免。愿待少時令我安心取滅。師乃想念慈氏愿得生彼。聞諸妙法成就通慧。還來下生先度此人。令修勝行。想念未畢。驚雷掣電飄風折木。賊大懼。謝罪而散。(本傳)

相國裴休。河東人。守新安。日屬

【現代漢語翻譯】現代漢語譯本蘇軾（坡）的友人子由與真凈文壽聖聰二位禪師在高安，夜間一同談論夢見見戒禪師的事情，都認為見戒禪師轉世無疑。蘇軾寫信給真凈說：『前生既然是法侶，希望您嚴格督促他，使他恢復原來的面貌。』蘇軾前往金山寺，正趕上佛印禪師入室。佛印說：『這裡沒有端明（蘇軾的官職）的座位。』蘇軾說：『借用禪師的四大（地、水、火、風）作為禪床。』佛印說：『老僧有一個問題，如果答得上來，就將四大借給你作為禪床；如果答不上來，請留下玉帶。』蘇軾隨即解下腰間的玉帶放在案上，說：『請禪師發問。』佛印說：『老僧的四大本性是空，五陰（色、受、想、行、識）也是虛幻不實的，端明您向哪裡坐呢？』蘇軾無言以對。佛印召來侍者，留下玉帶永遠鎮守山門，佛印則以一件衲裙作為酬謝。蘇軾作了兩首絕句：『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。我應當去向歌妓乞討食物（裴相國穿著衲裙在閨房中乞討食物的典故），換回雲山中的舊衲衣。』又說：『這條玉帶閱人無數，就像驛站一樣，流傳到我這裡也算是悠閒自在。華麗的錦袍錯落有致，非常相稱，不如送給佯狂的老萬回和尚（唐朝武則天賜予萬回和尚錦袍玉帶的典故，蘇軾在此自比）。』

唐朝玄奘三藏法師二十七歲時前往西域求取佛法，從秦州、蘭州、涼州三州出發，到達瓜州，出玉門關。關外有負責瞭望的人居住。逐漸進入沙漠，各種惡鬼異類多得數不清。玄奘開始唸誦觀音菩薩的名號，但效果不明顯。後來誦唸《心經》，一發聲，妖魔鬼怪都散開了。在恒河（兢伽河）邊遇到一群強盜，強盜們互相說：『這個沙門形貌端正美好，如果用來祭祀神靈，豈不是很好？』於是命令玄奘上祭壇，準備揮刀。玄奘法師說：『我知道自己難免一死，希望稍等片刻，讓我安心入滅。』於是玄奘想念彌勒菩薩（慈氏），希望能夠往生到兜率天，聽聞各種妙法，成就通達的智慧，將來下生時，先度化這些人，讓他們修行殊勝的善行。還沒想完，突然雷聲轟鳴，閃電交加，狂風吹倒樹木。強盜們非常害怕，謝罪后散去。（出自《玄奘本傳》）

唐朝相國裴休，是河東人，擔任新安的縣令。一天...

【English Translation】 English version Su Shi's (Po's) friend Ziyou and the two Chan masters, Zhenjing Wenshou and Shengcong, were in Gao'an. One night, they discussed their dreams of seeing Chan Master Jianjie, and they all believed that Jianjie had been reincarnated. Su Shi wrote to Zhenjing, saying, 'Since we were Dharma companions in a previous life, I hope you will strictly supervise him and help him restore his original appearance.' Su Shi went to Jinshan Temple and happened to be there when Chan Master Foyin was entering his room. Foyin said, 'There is no seat for Duanming (Su Shi's official title) here.' Su Shi said, 'I will borrow the four elements (earth, water, fire, and wind) of the master as a meditation bed.' Foyin said, 'This old monk has a question. If you can answer it, I will lend you the four elements as a meditation bed; if you cannot answer it, please leave your jade belt.' Su Shi then took off the jade belt from his waist and placed it on the table, saying, 'Please ask, Master.' Foyin said, 'The old monk's four elements are inherently empty, and the five aggregates (form, feeling, perception, volition, and consciousness) are also illusory. Where will Duanming sit?' Su Shi was speechless. Foyin summoned a servant to leave the jade belt to guard the mountain gate forever, and Foyin gave him a kasaya (patched robe) as a reward. Su Shi composed two quatrains: 'My weak body can hardly bear the restraint of the jade belt, and my dull roots are still easily wounded by the sharp edge. I should beg for food from the singing girls (an allusion to Prime Minister Pei begging for food in a lady's chamber wearing a kasaya), and exchange it for the old kasaya of the cloud mountains.' He also said, 'This belt has seen countless people, like a post station, and it is leisurely to pass it on to me. The gorgeous brocade robe is mismatched and very suitable, so I might as well give it to the mad old monk Wanhui (an allusion to Emperor Zetian of the Tang Dynasty giving Wanhui a brocade robe and jade belt, Su Shi compares himself to Wanhui here).'

In the Tang Dynasty (618-907), Dharma Master Xuanzang of the Tang Dynasty, at the age of twenty-seven, went to the Western Regions to seek the Dharma. He departed from the three prefectures of Qin, Lan, and Liang, and arrived at Guazhou, exiting the Yumen Pass. Outside the pass, there were people living there who were responsible for watching. Gradually entering the desert, there were countless kinds of evil ghosts and strange creatures. Xuanzang began to recite the name of Avalokitesvara Bodhisattva, but the effect was not obvious. Later, he recited the Heart Sutra, and as soon as he spoke, the demons and monsters scattered. On the banks of the Ganges River (Jingjia River), he encountered a group of robbers, who said to each other, 'This shramana (monk) has a handsome appearance. Wouldn't it be good to use him to sacrifice to the gods?' So they ordered Xuanzang to go to the altar, preparing to wield the knife. Dharma Master Xuanzang said, 'I know that I cannot avoid death. I hope you will wait a moment and let me enter Nirvana peacefully.' So Xuanzang thought of Maitreya Bodhisattva (Cishi), hoping to be reborn in the Tushita Heaven, to hear all kinds of wonderful Dharma, to achieve thorough wisdom, and to first liberate these people when he descends in the future, so that they can cultivate supreme good deeds. Before he finished thinking, there was a sudden thunder, lightning, and a strong wind that knocked down trees. The robbers were very frightened, apologized, and dispersed. (From the Biography of Xuanzang)

Pei Xiu, the Prime Minister of the Tang Dynasty (618-907), was from Hedong and served as the magistrate of Xin'an. One day...

運禪師。初于黃檗山舍眾入大安精舍。混跡勞侶。公入寺因觀壁畫乃問主事是何圖相。答曰高僧真儀。公曰。真儀可觀。高僧何在。主事無對。公曰此間有禪人否。答曰。近有一僧投寺執役。頗似禪者。公命至。睹之欣然。曰。休適有一問。諸德吝詞。今請上人代酬一語。運曰請相公問。遂舉前問。運朗聲曰裴休。公應諾。運曰在甚麼處。公當下知旨。如獲髻珠。公曰。吾師真善知識。示人克的若是。何汩沒於此邪。自是申弟子禮。復請住黃檗。公既通徹祖心。復博綜教相。諸方禪學咸謂裴相不浪出黃檗之門。(傳燈)

劉遺民。名程之。彭城人。漢楚元王之後。祖考為晉顯官。事母以孝聞。丞相桓玄太尉謝安嘉其賢。欲薦于朝。公辭之。謁廬山遠公。厥後雷次宗周續之同來棲遠。遠曰諸公之來盍為凈土之遊乎。遂命公作誓辭以識盛事。社賢百餘人。十八人為最。公又㧞乎其萃者。公凡唸佛時。見彌陀佛身紫金色以臨其室。公愧幸悲泣曰。安得如來為我手摩其頭。衣覆其體乎。俄而佛為摩頂且引袈裟以覆之。他日又見身入七寶大池。其池蓮華青白相間。其水澄澈無有畔岸。中有一人指池水曰。八功德水汝可飲之。公飲水甘美。及寤猶覺異香發於毛孔。公曰。此吾凈土之緣至矣。誰為六和之眾與我證邪。少頃緇徒

【現代漢語翻譯】現代漢語譯本：裴休禪師。最初在黃檗山捨棄大眾，進入大安精舍。混跡于勞作的僧侶之中。裴休入寺，看到墻壁上的畫像，便問主管這是什麼圖相。主管回答說：『是高僧的真容儀態。』裴休說：『真容儀態可以觀賞，高僧在哪裡呢？』主管無言以對。裴休說：『這裡有禪人嗎？』主管回答說：『最近有一個僧人投寺做雜役，頗像個禪者。』裴休命人把他叫來，見到后非常高興，說：『裴休有一問，各位德高望重的人都吝于回答，現在請上人代為酬答一句。』僧人說：『請相公發問。』於是裴休舉出之前的問題。僧人洪亮地回答說：『裴休。』裴休應諾。僧人說：『在什麼地方？』裴休當下領悟了禪意，如同得到了髻珠。裴休說：『我的老師真是善知識，指示人如此透徹。怎麼會埋沒在這裡呢？』從此以弟子之禮對待他，又請他住持黃檗山。裴休既通徹了祖師禪心，又廣泛地精通佛教經論，各地的禪學之人都說裴相沒有白出黃檗山之門。

劉遺民，名程之，彭城人，是漢朝楚元王的後代。他的祖父和父親都是晉朝的顯貴官員，他以孝順母親而聞名。丞相桓玄、太尉謝安讚賞他的賢能，想向朝廷推薦他，劉遺民推辭了。他去拜訪廬山的慧遠法師。後來，雷次宗、周續之也一同來跟隨慧遠。慧遠說：『各位的到來，何不一起游心於凈土呢？』於是命劉遺民作誓詞，以記錄這件盛事。蓮社賢士一百多人，其中十八人為最傑出者，而劉遺民又是這些人中的佼佼者。劉遺民每次唸佛時，都見到阿彌陀佛（Amitabha）身紫金色，降臨在他的房間里。劉遺民既慚愧又慶幸，悲泣著說：『怎麼才能讓如來為我摩頂，用袈裟覆蓋我的身體呢？』不久，佛就為他摩頂，並且用袈裟覆蓋了他。有一天，他又見到自己身入七寶大池，池中的蓮花青白相間，池水清澈見底，沒有邊岸。其中有一個人指著池水說：『這是八功德水，你可以飲用它。』劉遺民飲用池水，感到甘美無比，等到醒來，仍然覺得奇異的香氣從毛孔中散發出來。劉遺民說：『這是我與凈土的因緣到了。誰能作為六和之眾，為我作證呢？』不久，僧人

【English Translation】 English version: Chan Master Pei Xiu. Initially, he left the assembly at Mount Huangbo and entered the Da'an Hermitage, mingling with the laboring monks. When Pei Xiu entered the temple and saw the paintings on the wall, he asked the person in charge what these images were. The person replied, 'They are the true appearances of eminent monks.' Pei Xiu said, 'The true appearances are worth viewing, but where are the eminent monks?' The person in charge was speechless. Pei Xiu said, 'Are there any Chan practitioners here?' The person replied, 'Recently, a monk came to the temple to do chores, and he seems like a Chan practitioner.' Pei Xiu ordered him to be brought forth, and upon seeing him, he was delighted, saying, 'Pei Xiu has a question, but all the virtuous ones are reluctant to answer. Now, I ask the venerable one to respond on their behalf.' The monk said, 'Please, Excellency, ask your question.' Thereupon, Pei Xiu raised the previous question. The monk loudly replied, 'Pei Xiu.' Pei Xiu acknowledged. The monk said, 'Where is he?' Pei Xiu immediately understood the meaning of Chan, as if he had obtained a jewel from his hair. Pei Xiu said, 'My teacher is truly a good advisor, showing people so thoroughly. How could you be buried here?' From then on, he treated him with the respect of a disciple and invited him to reside at Mount Huangbo. Pei Xiu not only thoroughly understood the ancestral Chan mind but also extensively mastered Buddhist scriptures and doctrines. Chan scholars from all directions said that Chancellor Pei did not leave the gate of Mount Huangbo in vain.

Liu Yimin, named Chengzhi, was a native of Pengcheng and a descendant of King Chu Yuan of the Han Dynasty. His grandfather and father were prominent officials in the Jin Dynasty, and he was known for his filial piety towards his mother. Chancellor Huan Xuan and Grand Commandant Xie An praised his virtue and wanted to recommend him to the court, but Liu Yimin declined. He went to visit Master Huiyuan of Mount Lu. Later, Lei Cizong and Zhou Xuzhi also came to follow Huiyuan. Huiyuan said, 'Since you have all come, why not together wander in the Pure Land?' So he ordered Liu Yimin to write a vow to record this grand event. There were more than a hundred virtuous people in the Lotus Society, among whom eighteen were the most outstanding, and Liu Yimin was the most outstanding among them. Whenever Liu Yimin recited the Buddha's name, he would see Amitabha (Amitabha) Buddha's body in purple-gold color, descending into his room. Liu Yimin was both ashamed and fortunate, weeping and saying, 'How can I have the Tathagata rub my head and cover my body with his kasaya?' Soon, the Buddha rubbed his head and covered him with his kasaya. One day, he also saw himself entering the Seven Treasure Pond, where the lotuses were blue and white, and the water was clear and boundless. Among them, a person pointed to the water and said, 'This is the water of the Eight Meritorious Qualities, you can drink it.' Liu Yimin drank the water and felt it was incomparably sweet. When he woke up, he still felt a strange fragrance emanating from his pores. Liu Yimin said, 'This is the arrival of my affinity with the Pure Land. Who can be the assembly of the Six Harmonies to testify for me?' Soon, the monks

咸集。公對尊像爇香再拜。祝曰。我以釋迦遺教。故能知有阿彌陀佛。此香先當供養釋迦如來。次供阿彌陀佛。至於十方佛菩薩眾。愿令一切有情俱生凈土。愿畢乃三扣齒。長跪而卒。(廬山集)

王日休居士。龍舒人。性行端靖。少補國學。俄嘆曰。西方之歸為究竟爾。從是布衣蔬食。日課千拜以嚴凈報。或曰。公既志念純一。復何事苦行邪。答曰。經不云乎。非少福德因緣得生彼國。若不專心苦到。安能決定往生。居士在家持戒甚嚴。坐必宴寂。臥必冠帶。面目奕奕有光。望之者信其為有道之士也。居士將順世。遍別親故。且勉進凈業。至夜厲聲稱佛名。倡言佛來接我。屹然立化。(怡云並聶𠃔迪記)

靜上坐。初參玄沙得旨。后居天臺。三十餘年不下山。博綜三學。操行孤立。禪者問曰。坐時心念紛飛。愿師示誨。靜曰汝當心念紛飛時。卻將紛飛之心以究。紛飛之處究之無處。則紛飛之念何存。返究究心。則能究之心安在。又能照之智本空。所緣之境亦寂。寂而非寂者蓋無能寂之人也。照而非照者蓋無所照之境也。境智俱寂心慮安然。此乃還源之要道也。

道士吳契初。虢之朱陽人。為河清令。以部使者所劾。隱於嵩山。尋遇石泰先生。吳問曰虛無之道可得聞乎。石曰先覺有五無漏法。眼不

【現代漢語翻譯】現代漢語譯本：聚集在一起。公對阿彌陀佛的佛像點燃香，再次拜祭。祝願說：『我因為釋迦牟尼佛的遺教，所以才能知道有阿彌陀佛。這炷香先應當供養釋迦如來（釋迦牟尼佛的稱號），其次供養阿彌陀佛。至於十方一切佛菩薩眾，愿令一切有情眾生都往生凈土。』祝願完畢后，三次叩齒，長跪而去世。（出自《廬山集》）王日休居士，龍舒（地名）人。天性行為端正安靜。年輕時在國學讀書。不久感嘆說：『往生西方極樂世界才是究竟歸宿啊。』從此以後粗布素食，每日功課是拜佛一千次，以嚴謹清凈來報答佛恩。有人說：『您既然志向信念純正專一，又何必做這些苦行呢？』他回答說：『經書上不是說過嗎？不是憑藉少的福德因緣就能往生那個國度的。如果不專心刻苦，怎麼能決定往生呢？』居士在家持戒非常嚴格，坐著必定安靜，睡覺必定穿戴整齊。面容奕奕發光，看到他的人都相信他是有道之士。居士將要去世時，遍別親朋故友，並且勉勵他們精進修習凈土法門。到晚上大聲稱念佛名，高聲說佛來接我了，然後安然站立而化。（出自《怡云》和聶𠃔迪的記錄）靜上座，最初參訪玄沙禪師而領悟佛法宗旨。後來居住在天臺山，三十多年不下山。廣泛研究三學（經、律、論），操守行為孤高獨立。有禪者問道：『打坐時心中念頭紛飛，希望師父開示教誨。』靜上座說：『你應當在心念紛飛時，就用這紛飛的心去追究。追究紛飛之處，如果追究到無處可究，那麼紛飛的念頭還存在嗎？反過來追究能追究的心，那麼能追究的心又在哪裡呢？又能照見的智慧本性是空，所緣的境界也是寂靜。說寂靜卻又不是真正的寂靜，是因為沒有能使它寂靜的人。說照見卻又不是真正的照見，是因為沒有所照見的境界。境界和智慧都寂靜，心念自然安然。這就是返本還源的重要途徑啊。』道士吳契初，虢州朱陽（地名）人，擔任河清縣令。因為被部使者彈劾，隱居在嵩山。不久遇到石泰先生。吳契初問道：『虛無的道理可以聽聞嗎？』石泰說：『先覺有五種無漏法，眼不

【English Translation】 English version: They gathered together. The official burned incense before the revered image of Amitābha (Buddha of Infinite Light) and bowed twice. He prayed, 'Because of the teachings left by Śākyamuni (the historical Buddha), I am able to know that there is Amitābha Buddha. This incense should first be offered to Śākyamuni Tathāgata (another name for Śākyamuni), and then to Amitābha Buddha. As for all the Buddhas and Bodhisattvas in the ten directions, I wish that all sentient beings will be born in the Pure Land.' After finishing his prayer, he knocked his teeth three times, knelt upright, and passed away. (From 'Lushan Collection') Layman Wang Rixiu, a native of Longshu (place name), was by nature upright and tranquil. In his youth, he studied at the national academy. Soon, he sighed and said, 'Returning to the Western Paradise is the ultimate destination.' From then on, he wore simple clothes and ate vegetarian food, performing a thousand prostrations daily to strictly and purely repay the Buddha's grace. Someone asked, 'Since your aspiration and faith are pure and unwavering, why bother with these ascetic practices?' He replied, 'Doesn't the scripture say, 'One cannot be born in that land with only a small amount of merit and favorable conditions? If one does not concentrate wholeheartedly and diligently, how can one be certain of rebirth?' The layman observed the precepts very strictly at home, always sitting quietly and wearing proper attire even when sleeping. His face shone brightly, and those who saw him believed him to be a virtuous person. As the layman was about to pass away, he bid farewell to all his relatives and friends, and encouraged them to diligently cultivate the Pure Land practice. At night, he loudly chanted the Buddha's name, proclaiming that the Buddha had come to receive him, and then he stood upright and transformed (passed away). (From 'Yi Yun' and Nie Yidi's records) Zen Master Jing, initially attained enlightenment after visiting Zen Master Xuansha. Later, he resided on Mount Tiantai, not descending the mountain for over thirty years. He extensively studied the Three Learnings (Sutras, Vinaya, and Shastras), and his conduct was solitary and independent. A Zen practitioner asked, 'When meditating, my mind is filled with distracting thoughts. I hope the master can enlighten and instruct me.' Zen Master Jing said, 'When your mind is filled with distracting thoughts, you should use those very distracting thoughts to investigate. Investigate the source of the distractions, and if you investigate to the point where there is nothing left to investigate, then where do the distracting thoughts exist? Conversely, investigate the investigating mind, then where is the investigating mind itself? Furthermore, the wisdom that illuminates is fundamentally empty, and the realm of objects that are perceived is also still. To say it is still, yet not truly still, is because there is no one who can make it still. To say it illuminates, yet not truly illuminates, is because there is no realm of objects to be illuminated. When both the realm and wisdom are still, the mind is naturally peaceful. This is the essential path to returning to the source.' Daoist Wu Qichu, a native of Zhuyang in Guo Prefecture (place name), served as the magistrate of Heqing County. Due to being impeached by the regional inspector, he went into seclusion on Mount Song. Soon after, he encountered Master Shi Tai. Wu Qichu asked, 'Can the Dao of emptiness be heard?' Shi Tai said, 'The enlightened one has five faultless dharmas, the eye does not'

視。魂在肝。耳不聞。精在腎。舌不聲。神在心。鼻不香。魄在肺。四肢不動。意在脾。五者相與混融。化為一氣。聚於三關。名曰鉛汞。但身中求之。不必求於他也。吳稟受訣。久之功成。偶游西嶽邂逅紫陽先生。謂曰。子之所得固可佳。若不明性道。徒勞無益。吳曰。予能追二氣于黃道。會三性于元宮。對境無心如如不動。復何性道之說邪。紫陽以圓覺經示之曰。此是釋氏心宗。宜熟味之。他日知所趨向。信吾不食言也。吳乃信受。一日誦至由寂靜故十方世界諸如來心於中顯現如鏡中像。俄感嘆曰。從前閉門作活。今日掉臂行大道。由是遍歷禪會咨決。之後謁單州東禪悰和尚。吳問曰。佛性堂堂顯見住相。有情難見。若悟本來無我。我面何如佛面。學人悟則悟已。為甚不見佛面。東禪拈拄杖打出。吳方開門豁然有契。頌曰。驀然覷破祖師機。開眼還同閤眼時。從此聖凡俱喪盡。大千元不隔毫𨤲。(仙苑遺事)

大隋真禪師。梓州鹽亭王氏子。族本簪纓。妙齡夙悟。決志尋師。遂南下見藥山道吾。次謁大溈。服勤眾務。食不至充臥不求暖。清苦煉行履操不群。大溈常器之。溈一日問曰。子在此不曾問一轉話。真曰教某甲向甚麼處下口。溈云何不道如何是佛。真便作手掩溈山口勢。溈嘆曰子真得其髓矣。爾後聿

【現代漢語翻譯】現代漢語譯本：視（視覺）覺與肝臟相關聯。聽覺消失，是因為魂魄依附於肝臟。聽不見聲音，是因為精氣藏於腎臟。舌頭不能發聲，是因為神識藏於心。鼻子聞不到氣味，是因為魄力藏於肺。四肢不能動彈，是因為意念藏於脾臟。五者相互融合，化為一股真氣，聚集在尾閭關、夾脊關、玉枕關這三關要隘之處，這就被稱為鉛汞（煉丹術語，指陰陽二氣）。只需要在自身中尋求，不必向身外去尋找。吳人稟承了這些口訣，長久修煉后功成。一次偶然遊歷西嶽時，遇到了紫陽先生（張伯端，北宋道士），紫陽先生對他說：『你所得到的固然不錯，但如果不明白性命之道，也是徒勞無益。』吳人說：『我能追逐陰陽二氣于黃道（人體經脈），會合精氣神三性于元宮（丹田），面對外境而內心無動於衷，這難道還需要什麼性命之道的說法嗎？』紫陽先生用《圓覺經》給他看，說：『這是釋迦牟尼佛的心法宗旨，應該仔細研讀，他日自會知道該何去何從，相信我不會食言的。』吳人於是相信並接受了。一天，他誦讀到『由寂靜故，十方世界諸如來心於中顯現，如鏡中像』時，忽然感嘆道：『從前閉門造車，今日可以昂首闊步走大道了。』由此開始遍訪禪宗寺院，請教決疑。之後拜謁了單州東禪悰和尚。吳人問道：『佛性（Buddha-nature）堂堂正正地顯現，安住于現象之中，有情眾生難以見到。如果領悟到本來無我，那麼我的面目和佛的面目有什麼區別？學人領悟了就是領悟了，為什麼還是見不到佛面？』東禪和尚拿起拄杖打了他出去。吳人這才豁然開悟，於是作偈說：『驀然看破了祖師的玄機，開眼和閉眼時一樣。從此聖凡的分別都消失殆盡，整個世界沒有絲毫隔閡。』（出自《仙苑遺事》）大隋真禪師（Dà Suí Zhēn Chánshī），梓州鹽亭（今四川鹽亭）人，姓王。他的家族世代為官宦人家。真禪師從小就很有悟性，立志尋訪名師。於是南下拜見了藥山道吾（Yàoshān Dàowú），之後又拜謁了大溈（Dà Wéi）。他在寺中勤勞服役，吃不飽穿不暖，生活清苦，修行嚴謹，品行出衆，大溈禪師常常器重他。一天，大溈禪師問道：『你在這裡這麼久，不曾問過一句佛法。』真禪師說：『教我向什麼地方開口呢？』大溈禪師說：『為什麼不問什麼是佛呢？』真禪師立刻用手摀住大溈禪師的嘴。大溈禪師感嘆道：『你真是得到了佛法的精髓啊！』此後，真禪師更加努力修行。

【English Translation】 English version: Vision is associated with the liver. Hearing disappears because the soul (hún) relies on the liver. Not hearing sounds is because essence (jīng) is stored in the kidneys. The tongue cannot speak because the spirit (shén) is stored in the heart. The nose cannot smell because the corporeal soul (pò) is stored in the lungs. The four limbs cannot move because intention (yì) is stored in the spleen. These five elements merge together, transforming into a single energy (qì), gathering at the three passes: the tailbone pass (wěilǘ guān), the spine pass (jiājǐ guān), and the jade pillow pass (yùzhěn guān). This is called lead and mercury (qiānhóng, alchemical terms referring to yin and yang energies). It only needs to be sought within oneself; there is no need to seek it outside. Wu received these instructions and, after prolonged practice, achieved success. Once, while traveling in the Western Mountain (Xī Yuè), he encountered Master Ziyang (Zǐyáng xiānshēng, Zhang Boduan, a Taoist of the Northern Song Dynasty (960-1127)). Master Ziyang said to him, 'What you have obtained is indeed good, but if you do not understand the nature and way (xìngdào), it is all in vain.' Wu said, 'I can chase the two energies (yin and yang) in the Yellow Path (huángdào, meridians in the body), unite the three natures (essence, energy, and spirit) in the Original Palace (yuángōng, dantian), and remain unmoved in the face of external circumstances. What need is there for talk of nature and way?' Master Ziyang showed him the Śūraṅgama Sūtra (Yuánjué jīng), saying, 'This is the essence of the Shakyamuni Buddha's mind, you should study it carefully. One day you will know where to go, and believe that I will not break my word.' Wu then believed and accepted it. One day, while reciting 'Because of stillness, the minds of all Tathagatas in the ten directions appear within it, like images in a mirror,' he suddenly exclaimed, 'Before, I was working behind closed doors; today, I can walk the great path with my head held high.' From then on, he visited Chan monasteries everywhere, seeking advice and resolving doubts. Later, he visited the Venerable Zong of Dongchan Monastery in Danzhou. Wu asked, 'Buddha-nature (Fóxìng) is clearly and manifestly present, abiding in phenomena, but sentient beings find it difficult to see. If one realizes that there is originally no self, then what is my face like compared to the Buddha's face? If a student realizes it, then he realizes it, but why can't he see the Buddha's face?' Dongchan raised his staff and struck him out. Wu then suddenly had an awakening and composed a verse, saying, 'Suddenly seeing through the ancestral teacher's secret, opening the eyes is the same as closing them. From then on, the distinctions between sacred and mundane are completely lost, and the entire universe is not separated by a hair's breadth.' (From Xian Yuan Yi Shi). Great Sui Zen Master Zhen (Dà Suí Zhēn Chánshī), whose family name was Wang, was from Yanting (now Yanting, Sichuan) in Zizhou. His family had been officials for generations. From a young age, Zen Master Zhen had great insight and resolved to seek out famous teachers. He then went south to visit Yaoshan Daowu (Yàoshān Dàowú), and later visited Dawei (Dà Wéi). He worked diligently in the temple, not eating his fill or seeking warmth in bed. His life was simple and his practice was strict, and his conduct was outstanding. Zen Master Dawei often valued him. One day, Zen Master Dawei asked, 'You have been here for so long, but you have never asked a question about the Dharma.' Zen Master Zhen said, 'How should I begin?' Zen Master Dawei said, 'Why don't you ask what is Buddha?' Zen Master Zhen immediately covered Zen Master Dawei's mouth with his hand. Zen Master Dawei exclaimed, 'You have truly grasped the essence of the Dharma!' After that, Zen Master Zhen worked even harder in his practice.

旋西蜀。嘗于要涂煎茶普施三年。偶游後山見一古院號大隋。山中有一樹圍四丈餘。南開一門。不假斤斧宛成一庵。師乃居之。時人自曰木禪庵。獨居十餘年。聲聞遐著。蜀王三召不從。慕師孤風無由一見。遣內侍赍師號寺額等賜。師不受。凡三度送至。師確意卻之。王再遣使出來云。此回禪師準前不受。當誅卿也。使者再往懇拜云。禪師若更不受。某必受戮。師乃受之。師示眾曰。老僧不為名利來此。須要得個人。不可青山白雲中趁爾是非。將來之世舍一報身草也無吃。諸禪德。老僧行腳時到諸方。多是一千少是三百。眾在其中經冬過夏。未省時中空過。向溈山會裡做飯七年。洞山會中做柴頭三年。重處即便先去。只是了得自己時中。幹他人甚麼事。如諸佛菩薩皆是積劫勤苦方得成就。似諸阇梨。還曾捨得甚麼身命。作得甚麼勤苦。便道我會出世間法。世間法尚不會遇些子境界。便自張眉努目消容不得。說什解脫法。長連床上坐。不搖十指。吃他信施了。閤眼合口道我修行感果。如是非獨謾自己亦謾諸聖。既在三衣下。直須親近知識。了辦大事。不可又入輪迴六趣去也。若是得自在底人。論甚麼鑊湯爐炭驢胎馬腹。于中如吃美食相似。若未得如是。便實受此報。一失人身再求欲似。今日萬中無一。不見古德問僧何者

為最苦。僧云受地獄者為最苦。古德云此未是苦。出家不明理為最苦爾。古人恁么說話血滴滴地。當自銘心。時時警䇿。莫令後悔。(語錄)

廣慧連禪師示眾。多勸人疏財利薄口體。又云。若欲學道。先須貧苦煉行。若不爾者。欲得道成。無有是處。及璉示寂召眾曰。老僧尋常只教爾疏財利薄口體。道業無有不辦。何故。一切罪業皆因財寶所生。一切垢染皆因口體而起。老僧一生不蓄財。不別眾食。非是老僧分外底事。乃佛有戒。辭親出家識心達本。解無為法。去世資財。乞求取足。日中一食。樹下一宿。此是佛之明訓。安可背違。我若要足衣食覓自在。何不為俗隨所任運。又何須假佛形服。破滅法門作甚麼。既為釋子當行釋行。不可道我有福有緣。縱意造業。帶累師僧父母同入地獄。今時有般知識。自眼不正。開口欲斷人命根。觸著便懷毒蛇心行。見利見名如蠅子見血一般。永無放舍。者般底也道我會禪會道。行棒行喝。苦哉。汝輩行腳切須著眼。珍重。言訖而逝。(舟峰錄)

光孝安禪師。永嘉人。翁氏。少莊重不喜喧囂。父異之。令出家。往臺之云峰結茅而居。長坐不臥。一食終日。不衣繒纊。唯壞衲以度寒暑。尋謁韶國師。師問曰。三界無法何處求心。四大本空佛依何住。爾向甚處見老僧。安

【現代漢語翻譯】現代漢語譯本：最苦的是什麼。有僧人說是承受地獄之苦最為痛苦。古德說，這還不是最苦的。出家人不明事理才是最苦的啊。古人這樣說話，字字血淚，應當銘記於心，時時警醒自己，不要等到後悔。

廣慧連禪師開示眾人，常常勸人疏遠錢財名利，減少口腹之慾和對身體的過度照顧。又說，如果想要學道，首先必須經歷貧困和艱苦的修行。如果不這樣，想要得道成就，是不可能的。等到連禪師將要圓寂時，召集眾人說：『我平常只教導你們疏遠錢財名利，減少口腹之慾和對身體的過度照顧，這樣道業沒有不成就的。為什麼呢？一切罪業都是因為錢財寶物而產生，一切污垢染著都是因為口腹之慾和對身體的過度照顧而起。我一生不積蓄錢財，不與大眾分開飲食。這並非是我額外的行為，而是佛陀的戒律。辭別親人出家，認識自己的心性，通達根本，理解無為之法，捨棄世間的資財，乞討食物以滿足所需，日中一食，在樹下住宿。』這是佛陀明確的教誨，怎麼可以違背呢？如果我想要充足的衣食，尋求自在，為什麼不做一個俗人，隨遇而安呢？又何必假借佛的形象和服飾，破壞滅亡佛法呢？既然身為釋迦牟尼佛的弟子，就應當行持釋迦牟尼佛的行為。不可以認為自己有福報有因緣，就放縱自己的意願造作惡業，連累師父、僧人和父母一同墮入地獄。現在有些所謂的知識分子，自己的眼光不正，一開口就想要斷絕別人的性命之根，一觸碰到就懷著毒蛇一樣的心行，見到利益和名聲就像蒼蠅見到血一樣，永遠不肯放手。這些人也說自己會禪會道，動不動就用棒喝。可悲啊！你們這些行腳僧一定要擦亮眼睛。珍重。』說完就圓寂了。

光孝安禪師，是永嘉（地名）人，姓翁。從小就莊重，不喜歡喧鬧。他的父親認為他與衆不同，就讓他出家。他前往臺州（地名）的云峰（地名）結茅屋而居住，長期禪坐不臥，一天只吃一頓飯，不穿絲綢棉絮，只用破舊的衲衣來度過寒暑。後來他去拜訪韶國師（人名），韶國師問他說：『三界（佛教用語，欲界、色界、無色界）沒有法，你到哪裡去求心？四大（佛教用語，地、水、火、風）本性是空的，佛又依靠什麼而住？你從什麼地方見到老僧？』安禪師...

【English Translation】 English version: What is the greatest suffering? A monk said that suffering in hell is the greatest. An ancient master said, 'That is not the greatest suffering. The greatest suffering is for a monk to be ignorant of the truth.' When the ancients spoke like this, their words were filled with blood and tears. You should engrave them in your heart and constantly remind yourselves, lest you regret it later.

Chan Master Guanghui Lian addressed the assembly, often advising people to be detached from wealth and profit, and to reduce indulgence in food and physical comfort. He also said, 'If you want to learn the Way, you must first undergo poverty and hardship in practice. If you do not, there is no way to attain enlightenment.' When Lian was about to pass away, he summoned the assembly and said, 'I usually only teach you to be detached from wealth and profit, and to reduce indulgence in food and physical comfort. If you do this, there is no way that your practice will not succeed. Why? All sins arise from wealth and treasures, and all defilements arise from indulgence in food and physical comfort. I have never accumulated wealth in my life, nor have I eaten separately from the assembly. This is not something extra I do, but rather it is the precept of the Buddha. Leaving your family to become a monk, recognize your own mind, understand the root, comprehend the unconditioned Dharma, abandon worldly possessions, beg for food to satisfy your needs, eat one meal a day, and sleep under a tree.' This is the clear teaching of the Buddha, how can we violate it? If I wanted sufficient food and clothing and sought freedom, why not be a layman and live according to my circumstances? Why would I need to borrow the form and clothing of the Buddha to destroy the Dharma? Since you are a disciple of Shakyamuni Buddha, you should practice the conduct of Shakyamuni Buddha. You cannot think that you have blessings and good karma, and then indulge your desires and create evil deeds, dragging your teacher, monks, and parents into hell together. Nowadays, there are some so-called knowledgeable people whose own eyes are not correct. When they open their mouths, they want to cut off the root of others' lives. When touched, they harbor the mind of a poisonous snake, and when they see profit and fame, they are like flies seeing blood, never letting go. These people also say that they understand Chan and the Way, and they use the stick and shout at every turn. How sad! You wandering monks must keep your eyes open. Take care.' After speaking, he passed away.

Chan Master Guangxiao An, was a native of Yongjia (place name), with the surname Weng. From a young age, he was dignified and did not like noise. His father thought he was different, so he let him become a monk. He went to Yunfeng (place name) in Taizhou (place name) and built a thatched hut to live in. He sat in meditation for long periods without lying down, ate only one meal a day, and did not wear silk or cotton, but only used worn-out patched robes to get through the cold and heat. Later, he visited National Teacher Shao (person name). National Teacher Shao asked him, 'In the Three Realms (Buddhist term, the realm of desire, the realm of form, and the formless realm) there is no Dharma, where do you seek the mind? The Four Great Elements (Buddhist term, earth, water, fire, and wind) are empty in nature, what does the Buddha rely on to abide? Where did you see the old monk?' An Chan Master...

曰今日捉敗和尚。師曰是甚麼。安掀倒香臺而出。師器之。安一日閱華嚴。至於身無所取。于修無所著。於法無所住。過去已滅。未來未至。見在空寂。到此豁然入定。經旬餘方從定起。身心爽利頓發玄秘。安以華嚴李長者釋論旨趣宏奧。因將合經。成一百二十卷。盛行於世。忠懿王向師道望。命住越之清泰。安不樂從。務唯宴坐丈室如入大定。一日定中見二僧倚殿檻語話。有天神擁衛傾聽。久之俄有惡鬼唾罵。復掃腳跡。及詢倚檻僧所以。乃初論佛法。后談世諦。安曰。閑論尚爾。況主法者擊鼓升堂說無益事邪。自是終身未嘗談世故。安死阇維。舌根不壞柔軟如紅蓮華葉。(傳燈通行)

明教嵩禪師。藤州人。得度后嘗戴觀音像。誦其號日十萬聲。於是世間經書不學而能。得法洞山聰公。慶曆間至錢塘樂湖山稅駕焉。所居一室。翛然無長物。清坐終日。非修潔行誼者不可造也。師之道妙。學者器近不能曉悟。師亦不少低其韻撫徇其機。嘆曰安能員鑿以就方枘。聞之聖賢所為。得志則行其道。否則言而已。言之行由。是為萬世法。使天下學者識度修明。遠邪林游正涂。奚必目擊受之謂己之出邪。即閉關著書。書成攜之京。因內翰王公素獻之。　仁宗又為書先焉。　上讀至臣為道不為名。為法不為身。嘆愛其誠。

【現代漢語翻譯】現代漢語譯本：有人說今天抓住了敗壞佛法的和尚。禪師問道：『是什麼？』安法師掀翻香臺而出。禪師認為他很有器量。安法師有一天閱讀《華嚴經》，讀到『身無所取，于修無所著，於法無所住，過去已滅，未來未至，現在空寂』時，豁然入定。經過十多天才從禪定中出來，身心爽利，頓發玄秘。安法師認為《華嚴經》李長者（指李通玄）的釋論旨趣宏奧，於是將經文合在一起，成為一百二十卷，盛行於世。忠懿王（錢俶）仰慕禪師的道行和聲望，命他住持越州（今浙江紹興）的清泰寺，安法師不喜歡前往，只是在丈室內宴坐，如同進入大定。有一天，他在禪定中看見兩個僧人倚靠殿檻說話，有天神擁衛傾聽。過了很久，忽然有惡鬼唾罵，又掃掉腳印。等到詢問倚靠殿檻的僧人原因，才知道他們起初談論佛法，後來談論世俗之事。安法師說：『閑談尚且如此，何況主持佛法的人擊鼓升堂，說些無益之事呢？』從此以後，他終身未曾談論世俗之事。安法師圓寂后火化，舌根不壞，柔軟如紅蓮花葉。（出自《傳燈錄》通行本）明教嵩禪師，藤州（今廣西藤縣）人。得度后常常戴著觀音像，誦唸觀音菩薩名號每日十萬聲，因此世間的經書不學也能明白。他從洞山聰禪師處得法。慶曆年間（1041-1048）到達錢塘（今浙江杭州）樂湖山，在那裡休息。他所居住的房間，空無一物，整天清靜地坐著。不是品行高潔的人不能接近他。禪師的道妙，學者資質淺近不能理解。禪師也不降低自己的格調來遷就他們。嘆息道：『怎麼能用圓的榫頭去適應方的卯眼呢？』聽聞聖賢的所作所為，得志就施行他的道，否則就只是說說而已。言語和行為都有所遵循，這是萬世的法則，使天下的學者認識到修養光明，遠離邪惡的道路，游向正途，何必一定要親眼看到才認為是自己所出的呢？』於是閉關著書，書成后帶到京城，通過內翰王公素獻給仁宗皇帝。仁宗皇帝又為書寫了序言。皇帝讀到『臣為道不為名，為法不為身』，讚歎喜愛他的真誠。

【English Translation】 English version: Someone said, 'Today we have caught a monk who is ruining the Dharma.' The Master asked, 'What is it?' Dharma Master An overturned the incense table and left. The Master considered him to have great potential. One day, Dharma Master An was reading the Avatamsaka Sutra (Flower Garland Sutra), and when he reached the passage 'There is nothing to grasp in the body, nothing to be attached to in practice, nothing to abide in in the Dharma; the past is extinguished, the future has not arrived, and the present is empty and still,' he suddenly entered into samadhi (meditative absorption). After more than ten days, he emerged from samadhi, feeling refreshed in body and mind, and suddenly developed profound secrets. Dharma Master An considered the commentary on the Avatamsaka Sutra by Layman Li (Li Tongxuan) to be profound and subtle, so he combined the sutra with the commentary, creating one hundred and twenty volumes, which became widely circulated. King Zhongyi (Qian Chu) admired the Master's virtue and reputation, and ordered him to reside at Qingtai Temple in Yuezhou (present-day Shaoxing, Zhejiang). Dharma Master An did not like to go, and only sat in meditation in his room, as if entering great samadhi. One day, in samadhi, he saw two monks leaning against the railing of the hall, with heavenly beings surrounding them and listening attentively. After a long time, suddenly an evil ghost spat and cursed, and then swept away the footprints. When he inquired about the reason from the monks leaning against the railing, he learned that they had initially discussed the Dharma, but later discussed worldly matters. Dharma Master An said, 'Even idle talk is like this, how much more so when those who preside over the Dharma beat the drum and ascend the hall, speaking useless things?' From then on, he never spoke of worldly matters for the rest of his life. After Dharma Master An passed away and was cremated, his tongue remained intact, soft like a red lotus petal. (From the popular edition of the Transmission of the Lamp) Chan Master Mingjiao Song, a native of Tengzhou (present-day Teng County, Guangxi). After being ordained, he often wore an image of Avalokiteshvara (Guanyin), and recited the name of Avalokiteshvara Bodhisattva one hundred thousand times a day. Therefore, he was able to understand the world's scriptures without studying them. He obtained the Dharma from Chan Master Dongshan Cong. During the Qingli period (1041-1048), he arrived at Lehu Mountain in Qiantang (present-day Hangzhou, Zhejiang), where he rested. His room was empty of possessions, and he sat quietly all day long. Those who were not of noble character could not approach him. The Master's Dharma was so profound that scholars of shallow understanding could not comprehend it. The Master did not lower his standards to accommodate them. He sighed, 'How can one use a round tenon to fit a square mortise?' He had heard that the actions of sages and worthies were that if they achieved their aspirations, they would practice their dharma; otherwise, they would simply speak of it. Words and actions should be consistent, this is the law for all ages, so that scholars throughout the world can recognize and cultivate enlightenment, stay away from evil paths, and travel the right path. Why must they see it with their own eyes to believe that it comes from themselves?' Therefore, he closed himself in to write books. After the books were completed, he took them to the capital and presented them to Emperor Renzong through the Neihan (Academician of the Imperial Academy) Wang Gongsu. Emperor Renzong also wrote a preface for the books. The Emperor read 'Your subject acts for the sake of the dharma, not for fame; for the sake of the dharma, not for the sake of the body,' and praised and loved his sincerity.

旌以明教大師。賜其書入藏。既送中書。時韓魏公琦覽之。示歐陽文忠公。公方以文章自任。以師表天下。又以護宗不喜吾道。見其文謂魏公曰。不意僧中有此郎。黎明當一識之。魏公同往見。文忠與語終日。遂大喜。自韓丞相而下莫不延見尊重之。由是名振海內。遂買舟東下。大覺璉公賦白雲謠以將師之行。白雲人間來。不染飛埃色。遙爍太陽輝。萬態情可極。嗟嗟輕肥子。見擬垂天翼。圖南誠有機。去當六月息。寧知絪缊采。無心任吾適。天宇一何寥。舒捲非留跡。歸老於永安精舍。示化茶毗得六根不壞者三。頂骨出舍利。紅白晶潔。狀若大菽。嗚呼。使其與奪之不公。辯說之不契乎道。則何以臻於是矣。(石門行業)

終南山宣律師。初生齊朝。名僧護。居越之剡。鐫彌勒像。次生梁。名僧祐。後生隋。名道宣。其祖湖州人。父為陳吏部尚書。隨駕入長安。生於京兆。母氏夢月貫懷而娠。又梵僧語其母曰。仁所懷者即梁祐律師。宜令出家弘宣佛教。及下發。刻苦勵志。唯求聖法。嘗戴寶函繞塔行道。愿求舍利降於函中。七日果獲感應。由是益精其志。日唯一食長坐不睡。樂入禪定。貞觀四年在清官寺行般舟定。感天龍給侍。乏水示以白泉。于安居日嘗發誠禱。若坐夏有功愿垂異相。後庭中果生芝草。師因

勞苦發疾。天王授以補心藥方。因告師曰。今當像末。諸惡比丘廣造伽藍。不修禪慧。亦不讀誦。縱有智者。千有一二。后在西明寺深夜行道。足跌前階。聖者扶足。師問是誰。答曰北天王之子來令侍衛。師曰貧道修行無煩太子。太子威力自在。天竺有可作佛事者卻愿致之。太子曰我有佛牙長三寸闊一寸寶之久矣。密授與師宜加保護。師乃晝藏地穴。夜捧行道。人莫得知。唯弟子綱律師密見其蹤。欲揚之。師曰。信根淺薄謂吾妖妄。唯我與子乃可知耳。師與天神往來甚眾。喜問靈蹤聖軌。隨問隨錄。集為感通傳記。干封二年春二月有神告曰。師將報盡。當生彌勒內宮。並留香一裊。此天上棘林之香。帝釋所焚者。是年冬十月有三日空中天樂花香迎請而逝。(別傳等記)

智者顗禪師。姓陳。潁川人。生有重瞳。年十五于長沙像前誓求出家。于禮佛時恍然如夢。見山臨海。山頂有僧招手曰。汝當居此汝當終此。既寤精誠愈至。年十八投湘州果愿寺法緒出家。逮受具戒。精通律藏兼修禪定。時慧思禪師。武津人。名行高重。遙餐風德不啻飢渴。其地乃陳齊兵刃所沖。重法輕生涉險而去。思曰。昔日靈山會上同聽法華。宿緣所追。今復來矣。即示普賢道場。說四安樂行。於是昏曉苦到。如教研心。於時勇於求法。貧于

【現代漢語翻譯】現代漢語譯本勞累過度而生病。天王授予他補心藥方，並告訴禪師說：『現在正當末法時期，許多惡劣的比丘大肆建造寺廟，不修習禪定智慧，也不讀誦經典。即使有聰明的人，一千個中也只有一兩個。』後來，禪師在西明寺深夜繞佛經行時，腳被門檻絆倒，一位聖者扶住了他的腳。禪師問他是誰，回答說：『我是北方天王毗沙門天（Vaiśravaṇa）的兒子，奉命前來侍衛。』禪師說：『貧道修行，不敢勞煩太子。太子威力自在，如果天竺（India）有可以做佛事的人，希望您能去幫助他們。』太子說：『我有一顆佛牙，長三寸，寬一寸，已經珍藏很久了，現在秘密地交給您，希望您能好好保護它。』於是禪師白天將佛牙藏在地下，晚上則捧著佛牙繞佛經行，沒有人知道這件事，只有弟子綱律師偷偷地看到了他的軌跡。綱律師想要宣揚這件事，禪師說：『人們的信心淺薄，會認為我是妖怪。只有我和你才知道這件事。』禪師與天神交往非常頻繁，喜歡詢問靈異的軌跡和聖賢的規範，隨問隨記錄，彙集成《感通傳記》。唐高宗干封二年（667年）春天二月，有神告訴禪師說：『您的壽命將盡，將會往生到彌勒菩薩（Maitreya）的內院。』並留下了一炷香，說：『這是天上棘林之香，是帝釋天（Indra）所焚燒的。』這年冬天十月，有三天，空中出現天樂和花香，迎接禪師往生。（見《別傳》等記載）

智者顗禪師（Zhiyi），俗姓陳，潁川（Yingchuan）人，生下來就有雙瞳。十五歲時，在長沙（Changsha）的佛像前發誓要出家。在禮佛時，恍惚如夢，看見山臨近大海，山頂上有僧人招手說：『你應該住在這裡，你應該終老在這裡。』醒來后，更加精進虔誠。十八歲時，投奔湘州（Xiangzhou）果愿寺的法緒（Faxu）出家。等到受了具足戒后，精通律藏，兼修禪定。當時，慧思禪師（Huisi），武津（Wujin）人，名聲高尚，遙遠地仰慕他的風範，就像飢渴一樣。當時那裡是陳朝（557年-589年）和北齊（550年-577年）交戰的地方，慧思禪師爲了重視佛法而輕視生命，冒險前往。慧思禪師說：『昔日在靈山會上，我們一同聽聞《法華經》，這是宿世的因緣所追逐，今天又來了。』於是就指示他普賢道場，宣說四安樂行。於是智者顗禪師日夜勤苦，按照教導來研究心性。當時，他勇於求法，貧于

【English Translation】 English version He became ill from overwork. The Heavenly King gave him a prescription for a heart-strengthening medicine and told the master, 'Now is the end of the Dharma age. Many wicked bhikshus (monks) are building monasteries extensively, not cultivating meditation and wisdom, nor reciting scriptures. Even if there are wise ones, there are only one or two in a thousand.' Later, while walking around the Buddha image at night in Ximing Temple, he tripped on the front step. A holy being supported his foot. The master asked who it was, and the reply was, 'I am the son of the Northern Heavenly King Vaiśravaṇa (guardian deity of the north), here to serve as a guard.' The master said, 'This poor monk's practice does not require the trouble of the prince. The prince's power is free and at ease. If there are those in India (Tianzhu) who can perform Buddhist deeds, I hope you will go and assist them.' The prince said, 'I have a Buddha tooth, three inches long and one inch wide, which I have treasured for a long time. I will secretly give it to you, and you should protect it well.' So the master hid the tooth in a hole in the ground during the day and held it up while walking around the Buddha image at night. No one knew about it except his disciple, the Vinaya Master Gang, who secretly saw his tracks. He wanted to publicize it, but the master said, 'People's faith is shallow, and they will think I am a demon. Only you and I know about this.' The master had many interactions with gods and liked to ask about miraculous traces and the norms of the saints, recording them as he asked. He compiled them into the 'Records of 感通 (Gantong)'. In the second year of the Ganfeng era (667 AD) of the Tang Dynasty, in the second month of spring, a god told him, 'Your life is about to end. You will be reborn in the inner palace of Maitreya (future Buddha).' He also left a stick of incense, saying, 'This is the incense of the thorny forest in heaven, burned by Indra (king of the gods).' In the tenth month of that year, for three days, heavenly music and fragrant flowers appeared in the sky to welcome his passing away. (See 'Separate Biography' and other records)

The Zhiyi (wise one) Chan Master, whose surname was Chen, was from Yingchuan. He was born with double pupils. At the age of fifteen, he vowed to become a monk before a Buddha image in Changsha. While bowing to the Buddha, he had a dreamlike vision in which he saw a mountain near the sea, and a monk on the mountaintop beckoned to him, saying, 'You should live here, you should end your life here.' After waking up, he became even more diligent and sincere. At the age of eighteen, he joined the order under Faxu at Guoyuan Temple in Xiangzhou. After receiving the full precepts, he became proficient in the Vinaya (monastic rules) and also cultivated Chan meditation. At that time, the Chan Master Huisi, a man from Wujin, was highly respected. He admired Huisi's virtue from afar, as if he were hungry and thirsty. The area was a battleground between the Chen (557-589 AD) and Northern Qi (550-577 AD) dynasties. Huisi valued the Dharma more than his life and went there at risk. Huisi said, 'In the past, at the assembly on Vulture Peak, we listened to the Lotus Sutra together. Driven by past karma, you have come again.' He then showed him the Samantabhadra (universal worthy) practice place and explained the Four Peaceful Practices. Thereupon, Zhiyi Chan Master worked diligently day and night, studying his mind according to the teachings. At that time, he was courageous in seeking the Dharma, poor in

資供。切柏代香。捲簾進月。月沒則燎之以松柏。盡則繼之以栗。經二七日誦法華。至藥王品諸佛同贊是真精進是名真法供養如來。到此一句身心豁然入定。持因靜發。照了法華。若高暉之臨幽谷。達諸法相。似清風之遊太虛。將證白師。師更開演自心所悟及從師受。四夜進功。功逾百年。思嘆曰。非爾莫證。非我莫識。所入定者法華三昧前方便也。所發持者法華旋陀羅尼也。縱令文字之師千群萬衆。尋汝之辯不可窮矣。于說法人中最為第一。后為儀同沈君理請住瓦官。未幾謝。遣門人曰。昔南嶽輪下及始濟江東。法鏡屢明。心絃數應。初瓦官四十人共坐二十人得法。次年百餘人共坐二十人得法。又次二百餘人共坐十人得法。其後徒眾轉多得法轉少。妨我自行化道可知。吾聞天臺地記。稱有仙宮。若息緣茲嶺。啄峰飲澗。展平生之愿。陳太建七年秋入天臺。有一老僧引之而進曰。師飲造寺山下有基舍以仰給。師曰。正如今日草舍尚難。況辦寺乎。僧曰。今非其時。三國成一有大勢力人當起此寺。寺若成。國即清。當呼為國清。有定光禪師異人也。居山三十載。跡晦道明。易狎難識。有所懸記多皆顯驗。其夕宿定光草菴。光曰還憶招手時否。及觀所住之處。宛如昔夢。因煬帝遣使詔師至石城。乃曰吾知命在此。不須進前

【現代漢語翻譯】現代漢語譯本：資供（提供資財供養）。切柏代香（用柏樹代替香）。捲簾進月（捲起簾子讓月光進來）。月沒則燎之以松柏（月亮落下後就用松樹和柏樹點燃照明）。盡則繼之以栗（燒完后就用栗木接替）。經過二十七天誦讀《法華經》，至《藥王品》中『諸佛同贊是真精進，是名真法供養如來』一句時，身心豁然開朗，進入禪定。憑藉禪定中生髮的智慧，照亮了《法華經》的真諦，如同太陽照耀幽深的山谷；通達了諸法的實相，如同清風遊蕩在廣闊的天空。將要向白師（具體指哪位白師需要根據上下文判斷）印證自己的領悟，白師進一步開示自己所領悟的以及從師父那裡所接受的教誨。經過四個夜晚的精進修行，其功力超過了一百年。思禪師感嘆道：『不是你，我無法證明；不是我，你無法認識。』所進入的禪定是《法華三昧》的前方便，所生髮的智慧是《法華旋陀羅尼》。即使有成千上萬精通文字的法師，也無法窮盡你的辯才，你在說法的人中是最為第一的。後來應儀同沈君理的邀請，住在瓦官寺。不久之後，思禪師告別大眾，派遣弟子說：『過去在南嶽慧思禪師的座下，以及剛到江東的時候，我的法鏡屢次明亮，心絃多次相應。當初在瓦官寺，四十人一起坐禪，二十人得法；第二年一百多人一起坐禪，二十人得法；又過一年二百多人一起坐禪，十人得法。此後，徒眾越來越多，得法的人卻越來越少，可以知道這妨礙了我自己修行和教化眾生的道路。我聽說天臺山的地誌記載，那裡有仙宮。如果能在那裡止息塵緣，在山嶺間生活，以山峰為食，以山澗為飲，就可以實現我平生的願望。』陳太建七年（575年）秋天，思禪師進入天臺山。有一位老僧引導他進去，說：『禪師飲水造寺，山下有基舍可以用來供給。』思禪師說：『正如今天草舍尚且難以建造，何況是建造寺廟呢？』老僧說：『現在不是時候，三國歸一之後，會有大勢力的人來建造這座寺廟。寺廟如果建成，國家就會清明，應當稱之為國清寺。』有一位定光禪師，是位奇異的人，在山中居住了三十年，行跡隱晦，但道行高明，容易接近卻難以認識，他所預言的事情大多都應驗了。當天晚上，思禪師住在定光禪師的草菴里。定光禪師說：『還記得招手的時候嗎？』等到觀察所居住的地方，宛如過去的夢境。因此隋煬帝派遣使者詔令思禪師前往石城，思禪師說：『我知道我的命運就在這裡，不必再往前走了。』

【English Translation】 English version: Providing offerings. Cutting cypress to substitute for incense. Rolling up the curtain to let in the moonlight. When the moon sets, burning pine and cypress for light. When that is exhausted, continuing with chestnut wood. After reciting the Lotus Sutra for twenty-seven days, upon reaching the verse in the Medicine King chapter, 'All Buddhas together praise this as true diligence, this is called true Dharma offering to the Tathagata (如來，Thus Come One),' his body and mind suddenly opened up and entered samadhi (禪定，concentration). Relying on the stillness arising from karma (因，action), he illuminated the Lotus Sutra, like the high sun shining upon a secluded valley; he attained the characteristics of all dharmas (法，teachings), like a clear wind wandering in the vast emptiness. He was about to verify his understanding with Master Bai (白師，specific Master Bai needs context). Master Bai further expounded on what he had realized and what he had received from his teacher. After four nights of diligent practice, his merit surpassed a hundred years. Chan Master Si (思禪師) sighed and said, 'Without you, I could not prove it; without me, you could not recognize it.' The samadhi (禪定，concentration) he entered was the preliminary expedient of the Lotus Samadhi (法華三昧，Lotus Samadhi). The wisdom that arose was the Lotus Dharani (法華旋陀羅尼，Lotus Dharani). Even if there were thousands upon thousands of teachers skilled in words, they could not exhaust your eloquence; you are the foremost among those who preach the Dharma. Later, at the invitation of Yitong Shen Junli (儀同沈君理，title and name), he resided at Waguan Temple (瓦官寺，Waguan Temple). Not long after, Chan Master Si bid farewell and sent his disciples, saying, 'In the past, under the wheel of Nanyue Huisi (南嶽慧思，Huisi of Nanyue), and when I first crossed the river to the east, my Dharma mirror repeatedly shone brightly, and the strings of my heart resonated many times. Initially, at Waguan Temple, forty people sat in meditation together, and twenty attained the Dharma; the following year, over a hundred people sat in meditation together, and twenty attained the Dharma; the year after that, over two hundred people sat in meditation together, and ten attained the Dharma. Thereafter, the number of disciples increased, but the number of those who attained the Dharma decreased. It can be known that this hinders my own practice and the path of teaching and transforming beings. I have heard the gazetteer of Tiantai Mountain (天臺山，Tiantai Mountain) record that there are celestial palaces there. If I can cease worldly attachments on this mountain, living among the peaks and drinking from the streams, I can fulfill my lifelong wish.' In the autumn of the seventh year of the Ta建 era of the Chen Dynasty (陳太建七年，575 AD), Chan Master Si entered Tiantai Mountain. An old monk guided him in, saying, 'Chan Master, to provide for your drinking water and temple construction, there is a foundation at the foot of the mountain that can be used for supplies.' Chan Master Si said, 'Just as today, even a thatched hut is difficult to build, how much more so a temple?' The old monk said, 'Now is not the time. After the three kingdoms become one, there will be a person of great power who will build this temple. If the temple is built, the country will be clear, and it should be called Guoqing Temple (國清寺，Guoqing Temple).' There is a Chan Master Dingguang (定光禪師，Dingguang Chan Master), a unique person, who has lived in the mountains for thirty years, his actions are obscure, but his path is bright, easy to approach but difficult to know, and his predictions mostly come true. That night, Chan Master Si stayed in Chan Master Dingguang's thatched hut. Dingguang said, 'Do you still remember when I beckoned?' When he observed the place where he was staying, it was just like a past dream. Therefore, Emperor Yang of the Sui Dynasty (隋煬帝，Emperor Yang of the Sui Dynasty) sent an envoy to summon Chan Master Si to Shicheng (石城，Shicheng), Chan Master Si said, 'I know my fate is here, there is no need to go forward.'

。輟斤絕弦於今日矣。聽倡無量壽竟曰。四十八愿莊嚴凈土。華池寶樹易往無人。火車相見能改悔者尚復往生。況戒慧熏修行道力故實不唐捐。梵音聲相實不誑人。智朗請云。不審何位歿此何生。誰可宗仰。師曰。吾不領眾。必凈六根。為他損己。只是五品位爾。汝問何生者。吾諸師友侍從觀音。皆來迎我。問誰可宗仰者。豈不聞波羅提木叉是汝之師。四種三昧是汝明導。教汝舍重擔。教汝降三毒。教汝治四大。教汝解業縛。教汝破魔軍。教汝調禪味。教汝折慢幢。教汝遠邪濟。教汝出無為坑。教汝離大悲難。唯此大師可作依止。我與汝等因法相遇。以法為親。傳習佛燈。是為眷屬。若不爾者非吾徒也。言訖如入禪定。(別傳)

廬山遠法師。生於雁門賈氏。嘗請法道安法師。因聽講般若有契。師與大尹張秘友善。一日謂曰。逆境易打。順境難打。逆我意者只消一個忍字。不片時便過。若遇順境則諸事順適我意。如磁石見鐵。不覺不知合為一處。無情之物尚爾。況全身在塵境中邪。后游廬阜。以山水清勝遂安止之。刺史桓伊創東林以居焉。從爾影不出山幾三十年。唯以凈土克念於勤。初十餘年澄心繫觀三睹聖相。而師沉厚不言。后二十年于般若臺從禪定中見彌陀佛身滿虛空。又聞告言。我以本願力故來安慰汝。

汝后七日當生我國。師始告其徒曰。吾自居此幸得三睹聖相。今復再見。吾之往生決矣。汝當自勉。(塔銘)

溈山祐禪師。福州人。剃髮后往天臺國清受戒。寒拾預修路曰。不久有肉身大士來此求戒。師至。二人隱於路傍深草中。待師過跳出作虎勢哮吼而接。師罔措。寒云。自靈山別後。五生作人主來。今忘之。后參百丈。一日侍立次。丈云汝撥爐中有火否。師撥云無火。百丈躬起深撥得少火。舉示之。師發悟。禮謝。陳所解。丈曰。此乃暫時岐路。經曰欲見佛性當觀時節因緣。時節既至。如迷忽悟。如忘忽憶。方省己物不從他得。令充典座。時司馬頭陀自湖南來。謂百丈曰。長沙西北絕頂乃奇勝之地。可容千眾。丈曰老僧去之可乎。頭陀曰。和尚骨人。彼是肉山。非所宜也。丈曰第一坐可乎。曰非也。丈曰典坐可乎。曰真溈原主人。往彼十餘年。眾方集。師遂往結庵。橡栗為食。猿鳥為侶。影不出山。宴坐終日。如是九年。偶唸曰。吾居久矣。竟無人到。本圖利物。獨居何益。欲棄庵而去。至谷口虎豹蛇蟒橫于道路。師曰吾若於此有緣。汝各散去。不然從汝啖之。言訖而散。於是復回。有神見曰。此山乃迦葉佛時曾為蘭若。今當覆成。常護此山。蓋受佛記爾。明年大安領眾。輔成法社。(寺碑)

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【現代漢語翻譯】現代漢語譯本『你七日後應當往生到我的國土。』禪師於是告訴他的弟子們說：『我自從住在這裡，有幸三次得見聖相，現在又再次見到，我往生西方極樂世界的事是決定了。你們應當自己努力修行。』（塔銘）

溈山祐禪師（溈山祐禪師，唐代禪宗大師），是福州人。剃度后前往天臺國清寺受戒。寒山（寒山，唐代詩人、隱士）和拾得（拾得，唐代僧人、寒山的摯友）預先修好了道路，（寒山拾得）說：『不久將有肉身大士來此求戒。』禪師到達時，二人隱藏在路旁的深草中，等待禪師經過時跳出來，做出老虎的姿勢吼叫著迎接他。禪師感到不知所措。寒山說：『自從靈山一別后，你已經五次轉世為人主了，現在都忘記了嗎？』後來禪師參拜百丈禪師（百丈禪師，唐代禪宗大師）。一天，禪師侍立在百丈禪師身旁，百丈禪師問：『你撥弄爐子，裡面有火嗎？』禪師撥弄后說沒有火。百丈禪師親自起身，深深地撥弄，得到少許火星，舉起來給禪師看。禪師因此開悟，禮拜感謝，陳述自己所領悟的道理。百丈禪師說：『這只是暫時的歧路。經書上說，想要見到佛性，應當觀察時節因緣。時節因緣到來時，就像迷惑時忽然醒悟，就像遺忘時忽然憶起，才知道自己的本性本來就具有，不是從外邊得來的。』於是命令禪師擔任典座（典座，寺院中負責管理僧眾飲食的職務）。當時，司馬頭陀（司馬頭陀，唐代風水家）從湖南來，對百丈禪師說：『長沙（長沙，今湖南省長沙市）西北的絕頂，是奇特優勝的地方，可以容納千人。』百丈禪師問：『老僧去那裡可以嗎？』司馬頭陀說：『和尚您是骨人，那裡是肉山，不適合您。』百丈禪師問：『第一座（第一座，寺院住持）可以嗎？』司馬頭陀說：『不行。』百丈禪師問：『典座可以嗎？』司馬頭陀說：『真是溈山（溈山，山名，位於今湖南省）原來的主人。』禪師前往那裡十多年，僧眾才聚集起來。禪師於是前往結庵，以橡栗為食物，與猿猴鳥類為伴侶，身影不出山，整天靜坐。這樣過了九年，禪師偶然想到：『我住在這裡很久了，竟然沒有人來，本來是想利益眾生，獨自居住有什麼用呢？』想要拋棄庵而去。走到谷口，老虎、豹子、蛇、蟒橫在道路上。禪師說：『我如果在這裡有緣分，你們各自散去，不然就讓我被你們吃掉。』說完，它們就散開了。於是禪師又回到庵中。有神顯現說：『這座山在迦葉佛（迦葉佛，過去七佛之一）時曾經是蘭若（蘭若，梵語，指寺院），現在應當再次成為蘭若。』常常守護這座山，大概是接受了佛的授記吧。第二年，大安禪師（大安禪師，唐代僧人）帶領僧眾，輔助禪師建成了佛法社團。（寺碑）

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【English Translation】 English version 'You shall be reborn in my land after seven days.' The master then told his disciples, 'Since residing here, I have been fortunate to witness the holy countenance three times, and now I see it again. My rebirth is assured. You should strive diligently.' (Tomb Inscription)

Zen Master You of Mount Wei (Zen Master You of Mount Wei, a Zen master of the Tang Dynasty), was a native of Fuzhou. After shaving his head, he went to Guoqing Temple on Mount Tiantai to receive the precepts. Hanshan (Hanshan, a Tang Dynasty poet and recluse) and Shide (Shide, a Tang Dynasty monk and close friend of Hanshan) had prepared the road in advance, saying, 'Soon a Bodhisattva in the flesh will come here seeking the precepts.' When the master arrived, the two hid in the deep grass by the roadside, waiting for the master to pass by, then jumped out, making tiger-like roars to greet him. The master was at a loss. Hanshan said, 'Since our parting at Mount Ling, you have been reborn as a ruler of men five times. Have you forgotten now?' Later, the master visited Baizhang (Baizhang, a Zen master of the Tang Dynasty). One day, while the master was standing beside Baizhang, Baizhang asked, 'Have you stirred the stove? Is there any fire?' The master stirred it and said there was no fire. Baizhang himself got up, stirred deeply, and found a little fire, holding it up for the master to see. The master was enlightened, bowed in gratitude, and explained his understanding. Baizhang said, 'This is only a temporary detour. The sutras say that if you want to see the Buddha-nature, you should observe the conditions and causes of the time. When the time comes, it is like suddenly awakening from delusion, like suddenly remembering what was forgotten. Then you realize that your own nature is inherent and not obtained from outside.' He then ordered the master to serve as the superintendent of the kitchen (the position in a monastery responsible for managing the food for the monks). At that time, Sima Toutuo (Sima Toutuo, a Tang Dynasty geomancer) came from Hunan and said to Baizhang, 'The summit northwest of Changsha (Changsha, now Changsha City, Hunan Province) is a place of extraordinary beauty, capable of accommodating a thousand people.' Baizhang asked, 'Is it suitable for this old monk to go there?' Sima Toutuo said, 'Venerable, you are a man of bone, while that is a mountain of flesh, not suitable for you.' Baizhang asked, 'Is it suitable for the first seat (the abbot of the monastery)?' Sima Toutuo said, 'No.' Baizhang asked, 'Is it suitable for the superintendent of the kitchen?' Sima Toutuo said, 'Truly, you are the original master of Mount Wei (Mount Wei, a mountain in present-day Hunan Province).' The master went there for more than ten years before the monks gathered. The master then went to build a hermitage, eating acorns and living with monkeys and birds, never leaving the mountain, and sitting in meditation all day long. After nine years, the master thought, 'I have lived here for a long time, but no one has come. I originally intended to benefit sentient beings, but what is the use of living alone?' He wanted to abandon the hermitage and leave. When he reached the mouth of the valley, tigers, leopards, snakes, and pythons blocked the road. The master said, 'If I have a karmic connection here, you should each disperse. Otherwise, let me be eaten by you.' After he said this, they dispersed. So the master returned to the hermitage. A deity appeared and said, 'This mountain was once a monastery (aranya in Sanskrit) during the time of Kashyapa Buddha (Kashyapa Buddha, one of the past seven Buddhas), and it should become a monastery again.' It constantly protects this mountain, probably because it received the Buddha's prediction. The following year, Zen Master Daan (Zen Master Daan, a Tang Dynasty monk) led the monks and helped the master establish the Buddhist community. (Temple Inscription)

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因臻禪師。生福之古田。得旨訣于浮山遠公。后謁凈因璉公。公命首眾。及璉歸吳。以臻嗣席。　神宗嘗詔至慶壽宮。設高坐恣人問答。左右上下得未曾有。臻為人純厚。渠渠靖退似不能言者。及其辯說縱橫無礙。奉身至約。一布裙二十年不易。魯直太史題其像曰。老虎無齒。臥龍不吟。千林月黑。六合云陰。遠山作眉。紅杏腮嫁。與春風。不用媒。老婆三五少年日。也解東塗西抹來。(隱山集)

證悟智法師。臺之林氏子。少聦敏。書過目成誦。雖醫方卜筮亦皆通曉。一日遊講舍。聞說觀經。傾聽良久。嘆曰。落日之處吾有故鄉。今聞此若得家書。於是祝髮。誓勤祖教。依白蓮仙法師問具變之道。仙指燈籠曰。離性絕非本自空寂。理則具矣。六凡四聖所見不同。變則在焉。智不契。后因掃地誦法華。至知法常無性佛種從緣起。意遂豁然契悟。仙見之曰。且喜大事決了。法華止觀此為喉襟。汝能省悟誠造微入妙。自是游心昭曠。多以此示人。每涉五日始一寢。余則涵泳道要惟恐不及。一坐東山二十四年。兩山學徒與之論辯無敢當者。師嘗患後進囿名相膠筆錄。或者至以一宗之傳為文字之學。異宗鄙之殊不領略。因勉其徒曰。豈不思吾佛云是真精進。只者一句便有向上機緣。何不覿面激揚斯事乎。后被命上竺。時

【現代漢語翻譯】現代漢語譯本因臻禪師，出生于福州古田縣。在浮山遠公處領悟禪宗要旨。後來拜見凈因璉公，璉公讓他擔任僧眾的首領。等到璉公返回吳地，就由因臻繼承了他的位置。宋神宗（1067-1085）曾經下詔讓他到慶壽宮，設定高座任人提問，在場的人都感到前所未有。因臻為人淳樸厚道，沉默寡言，看起來好像不善言辭，但是當他辯論時，卻能縱橫無礙。他生活節儉，一件布裙穿了二十年也不更換。魯直太史在他的畫像上題寫道：『老虎沒有牙齒，臥龍不再吟唱，千林一片漆黑，天地間陰雲密佈。遠山作為眉毛，紅杏臉頰含羞，與春風相遇，無需媒人。老婦三三五五少年時，也懂得東塗西抹。』（出自《隱山集》）

證悟智法師，是臺州林氏之子。年少時就非常聰敏，讀書過目不忘。即使是醫方、卜筮，也都很精通。有一天，他到講舍遊玩，聽到有人講解《觀經》，傾聽了很久，感嘆道：『落日之處，我有故鄉。今天聽到這些，就像得到了家書一樣。』於是剃髮出家，發誓勤奮學習佛祖的教誨。他依止白蓮仙法師，請教具變之道。仙法師指著燈籠說：『離性絕非，本來就是空寂的。理就在這裡了。六凡四聖所見不同，變化就在其中。』智法師沒有領會。後來，因為掃地時誦讀《法華經》，讀到『知法常無性，佛種從緣起』，心中豁然開朗，完全領悟。仙法師見到后說：『可喜可賀，大事已經了結。《法華經》和《止觀》是其中的關鍵。你能夠領悟，真是達到了精微奧妙的境界。』從此以後，他心懷曠達，經常用這些道理來開示他人。他常常五天才睡一次覺，其餘時間都沉浸在佛法的要義中，唯恐來不及。他曾在東山禪坐二十四年，兩山的學徒與他辯論，沒有人能夠勝過他。智法師常常擔憂後輩學人侷限於名相，拘泥於筆錄。有些人甚至把一個宗派的傳承當作文字之學，被其他宗派的人鄙視，卻不明白其中的道理。因此他勉勵他的徒弟們說：『難道沒有想到我們佛說「是真精進」嗎？僅僅這一句話，就有了向上的機緣。為什麼不當面激揚這件事呢？』後來，他被任命到上竺寺。

【English Translation】 English version Chan Master Yin Zhen was born in Gutian, Fuzhou. He attained the essence of Chan from Yuan Gong of Fushan. Later, he visited Lian Gong of Jingyin, who appointed him as the leader of the Sangha. When Lian returned to Wu, Yin Zhen succeeded him. Emperor Shenzong (1067-1085) of the Song Dynasty once summoned him to Qingshou Palace, where a high seat was set up for him to answer questions freely. Everyone present felt it was unprecedented. Yin Zhen was pure and kind, quiet and reserved, seemingly unable to speak. However, when he debated, he was unhindered. He lived frugally, wearing the same cloth robe for twenty years. Grand Historian Luzhi inscribed on his portrait: 'A tiger without teeth, a sleeping dragon no longer sings, a thousand forests are dark, and the universe is covered in clouds. Distant mountains serve as eyebrows, red apricot cheeks are shy, meeting the spring breeze, no matchmaker is needed. An old woman in her youthful days also knows how to dabble in painting.' (From the 'Hidden Mountain Collection')

Dharma Master Zhengwu Zhi was a son of the Lin family of Taizhou. He was intelligent from a young age, able to memorize books after reading them once. He was also proficient in medicine, divination, and astrology. One day, he visited a lecture hall and heard someone explaining the 'Contemplation Sutra'. He listened for a long time and exclaimed, 'In the place where the sun sets, I have a homeland. Hearing this now is like receiving a letter from home.' Thereupon, he shaved his head and vowed to diligently study the Buddha's teachings. He relied on Dharma Master Xian of the White Lotus Society to inquire about the method of transformation. Dharma Master Xian pointed to a lantern and said, 'Separated from nature and devoid of phenomena, it is originally empty and still. The principle is here. The perceptions of the six realms of mortals and the four ranks of sages differ, and transformation lies within them.' Zhi did not understand. Later, while sweeping the floor and reciting the 'Lotus Sutra', he reached the passage 'Knowing that the Dharma is always without inherent nature, the Buddha-seed arises from conditions', and his mind suddenly opened, and he fully realized it. Dharma Master Xian saw this and said, 'Congratulations, the great matter has been resolved. The 'Lotus Sutra' and 'Samatha-Vipassana' are the key. Your ability to understand is truly reaching the subtle and profound.' From then on, his mind was broad and open, and he often used these principles to enlighten others. He often slept only once every five days, spending the rest of his time immersed in the essence of the Dharma, fearing he would be too late. He sat in meditation on Dongshan for twenty-four years, and the students from both mountains debated with him, but no one could surpass him. Zhi often worried that later generations of students were limited by terminology and stuck to written records. Some even regarded the transmission of a sect as the study of texts, which was despised by people of other sects, who did not understand the principles. Therefore, he encouraged his disciples, saying, 'Have you not thought of what our Buddha said, 'This is true diligence'? With just this one sentence, there is an opportunity for upward progress. Why not directly encourage this matter?' Later, he was appointed to Shangzhu Temple.

丞相秦公問止觀一法邪二法邪。師曰一法也。譬之於水。湛而清者止也。可鑑鬚髮者觀也。水則一耳。又猶兵也。不得已而用之。以眾生重昏巨散之病。用止觀之藥救其心性。歸為全一之體。俾法界寂然。名止。寂而常照名觀。若專其所上。則何所觀。如公垂紳正笏燕坐廟堂。不動干戈中興海宇。亦若是而已。公喜曰。非師安知佛法之妙。(塔銘)

東山能行人。教觀明白。以熏修為志。一入懺室。寒暑不變者四十年。由是行人之名聞于江浙。能未嘗自謂修行者。則曰智者六時禮佛。四時坐禪。云修行之常儀。況我何有焉。草菴因法師嘗與同修。接膝而坐。見其端謹不委不倚。或有疾。唯數日不食亦不廢禪誦。而疾自愈。能為人剛潔。惡聞名利。凡得施物即散於眾毫髮不留。所存者唯破衲壞絮而已。夏則以篾束之梁梠。冬則取以禦寒。每入山飼虎。虎無害意。或風雨昏夜宴坐丘冢。身心安靜無有怖畏。院有山神靈化一方。常所交接。或香積不給。知事必告于能。能即禱之。來日施者窴門而至。僧問其故。施者曰。昨夜巡門報云常住空虛。特奉供爾。(行狀)

汾陽昭禪師。太原人。器識沉䆳。少緣飾。有大志。於一切文字。不由師訓自然通曉。幼孤。厭世出家。參名宿七十餘人。皆妙得其家風。所至少留

【現代漢語翻譯】現代漢語譯本：丞相秦公問止觀（Śamatha-Vipassanā）一法還是二法？智者大師回答說：『是一法。譬如水，澄澈而清凈就是止（Śamatha），可以照見鬚髮就是觀（Vipassanā）。水其實是一個。又好比用兵，是不得已而為之。因為眾生有嚴重的昏沉和散亂的毛病，所以用止觀的藥來救治他們的心性，使之迴歸到完全統一的本體。使法界寂靜，這叫做止。在寂靜中又能時常照見，這叫做觀。如果專注于某一方面，那麼又觀什麼呢？就像您秦公端正衣冠，手持笏板，安坐于廟堂之上，不用動用武力就能使天下太平一樣，也就是這樣罷了。』秦公聽后高興地說：『不是大師，誰能知道佛法的精妙之處呢！』（塔銘）

東山能（Dōngshān Néng）行人，對教義和觀行都很明白，以熏修作為自己的志向。一旦進入懺室，寒暑都不改變，持續了四十年。因此，能行人的名聲傳遍了江浙一帶。能從來不自稱是修行人，他說：『智者大師（Zhìzhě Dàshī）一天六次禮佛，四次坐禪，這是修行的常規，我怎麼能比得上呢？』草菴因法師（Cǎo'ān Yīn Fǎshī）曾經與他一同修行，並膝而坐，看到他端正恭謹，不偏不倚。有時生病，只是幾天不吃飯，也不停止禪修和誦經，病就自己好了。能為人剛正清廉，厭惡名利。凡是得到的施捨，就全部分給大眾，一點也不留下。所擁有的只有破舊的僧衣和破爛的棉絮而已。夏天就用竹篾把它們束在屋樑上，冬天就取下來禦寒。每次進山喂老虎，老虎都沒有傷害他的意思。有時在風雨交加的昏暗夜晚，他獨自在墳墓間宴坐，身心安靜，沒有絲毫的恐懼。寺院裡有山神，能夠顯靈變化，守護一方，經常與能交往。有時寺院的齋飯不夠，知事一定會告訴能，能就向山神祈禱。第二天，施捨的人就擠滿了寺院的門。僧人問他們原因，施捨的人說：『昨晚巡門的人報告說寺院裡缺少食物，所以特來供奉。』（行狀）

汾陽昭（Fényáng Zhāo）禪師，是太原人。他器宇深沉，很少修飾外表，有遠大的志向。對於一切文字，不用老師教導，自然就能通曉。他從小就成了孤兒，厭惡世俗而出家。參訪了七十多位名僧，這些名僧都巧妙地繼承了各自的家風，禪師所到的地方都只是稍微停留。

【English Translation】 English version: Prime Minister Qin asked whether Śamatha-Vipassanā (止觀) is one practice or two. The Master replied: 'It is one practice. It is like water: when it is still and clear, it is Śamatha (止); when it can reflect hair, it is Vipassanā (觀). The water is essentially one. It is also like using soldiers, which is only done as a last resort. Because sentient beings have the severe illness of dullness and distraction, we use the medicine of Śamatha-Vipassanā to cure their minds, returning them to a completely unified essence. Making the Dharma realm still and silent is called Śamatha. Being silent yet constantly illuminating is called Vipassanā. If one focuses on one aspect, then what is there to observe? It is like you, Prime Minister Qin, straightening your robes, holding your tablet, and sitting peacefully in the temple, pacifying the country without resorting to arms. It is just like that.' Prime Minister Qin was pleased and said: 'If not for the Master, who would know the subtlety of the Buddha-dharma!' (Epitaph)

The practitioner Néng of Dongshan (東山能) was clear about the teachings and practices, and he took cultivation as his aspiration. Once he entered the repentance chamber, he would not change for forty years, regardless of the cold or heat. Therefore, the name of the practitioner Néng spread throughout the Jiangzhe area. Néng never called himself a practitioner, saying: 'The Zhìzhě Dàshī (智者大師) prostrates to the Buddha six times a day and meditates four times a day. This is the standard practice of cultivation. How can I compare?' The Dharma Master Yīn of Cao'an (草菴因法師) once practiced with him, sitting knee to knee, and saw that he was upright and respectful, neither leaning nor relying. Sometimes when he was sick, he would only not eat for a few days, but he would not stop his meditation and chanting, and the illness would heal itself. Néng was upright and incorruptible, and he hated fame and profit. Whenever he received offerings, he would distribute them all to the community, leaving nothing behind. All he possessed were tattered robes and worn-out cotton wadding. In the summer, he would tie them to the beams with bamboo strips, and in the winter, he would take them down to keep warm. Every time he went into the mountains to feed the tigers, the tigers had no intention of harming him. Sometimes in the dark, rainy nights, he would sit alone in meditation among the graves, his body and mind peaceful, without any fear. There was a mountain god in the monastery who could manifest and protect the area, and he often interacted with Néng. Sometimes when the monastery did not have enough food, the steward would tell Néng, and Néng would pray to the mountain god. The next day, the donors would crowd the monastery gate. The monks asked them why, and the donors said: 'Last night, the patrolman reported that the monastery was short of food, so we came to make offerings.' (Conduct)

Chan Master Zhāo of Fényáng (汾陽昭) was from Taiyuan. He had a deep and profound demeanor, rarely adorned himself, and had great aspirations. He naturally understood all texts without being taught by a teacher. He became an orphan at a young age,厭惡世俗而出家. He visited more than seventy famous monks, all of whom skillfully inherited their respective family styles, and the Chan Master only stayed briefly wherever he went.

。不喜觀覽。或譏其不韻。昭嘆曰。先德行腳。正以聖心未通。驅馳抉擇。豈緣山水之玩乎。后參首山問百文卷席意旨如何。山曰龍袖拂開全體見。昭曰師意如何。像王行處絕狐蹤。昭遂大悟曰。萬古碧潭空界月。再三勞漉始應知。禮拜歸眾。時葉縣省和尚作首座。問曰見何道理便爾自肯。昭曰正是我放身命處。后長沙太守張公以四名剎請昭擇居。昭曰我長行粥飯僧爾。傳佛心宗非細職也。前後八請堅不答。后以太子院迎之。閉關高臥。石門聦禪師排闥而入讓之曰。佛法大事。靖退小節。汝有力荷擔大法者。今何時而欲安眠哉。昭矍然起曰。非公不聞此語。趣辦嚴吾行矣。既至宴坐一榻。影不出山者三十年。師以汾州苦寒欲罷夜參。感異比丘請法。龍德府尹李公以承天迎之。使三返。不赴。使者當受罰。復至曰。必欲得師俱往。不然有罰。師當念之。昭曰當先后之何必俱邪。昭令備饌且促裝曰吾行矣。停箸而化。(僧寶傳)

真人張平叔。雅好清虛。在丹丘之廛遇頂汝貧子。出龍馬所負之數。遂領厥旨。久之功成且曰吾形雖固而本覺之性曾未之究。遂探內典。至楞嚴有省。著悟真篇。又作禪宗歌頌。敘中引楞嚴十種仙壽千萬歲不修正覺報盡還生散入諸趣之語。又曰。為此道者當心體太虛內外如一。若立一塵即成

【現代漢語翻譯】不喜歡觀看的人，或者譏笑它不合韻律。昭禪師感嘆道：『先輩德行高尚的僧人四處遊歷，正是因為聖人的心意尚未通達，才奔波勞碌，做出決斷和選擇，難道是爲了遊玩山水嗎？』後來，他參訪首山省念禪師，問『百文卷席』（一種禪宗公案）的意旨是什麼。首山禪師說：『龍袖拂開，全體顯現。』昭禪師問：『老師的意思是什麼？』首山禪師答：『象王行處，絕無狐蹤。』昭禪師於是大悟，說：『萬古碧潭空界月，再三勞漉始應知。』（意思是：萬古清澈的深潭中映照著天空的月亮，經過多次費力地打撈才應該知道。）禮拜后回到僧眾中。當時，葉縣省和尚擔任首座，問：『你見到什麼道理就如此肯定自己？』昭禪師說：『正是我放下身命的地方。』後來，長沙太守張公想用四座名剎請昭禪師去住持，昭禪師說：『我只是個長年吃粥飯的僧人罷了，傳佛心宗可不是小事。』前後八次邀請，昭禪師堅決不答應。後來，張公用太子院來迎接他，昭禪師閉關高臥。石門聰禪師推開門闖入，責備他說：『佛法是大事，清靜退隱是小節。你是有能力承擔大法的人，現在是什麼時候，你卻要安眠呢？』昭禪師驚醒起身說：『不是你，我聽不到這些話。』於是準備行裝說：『我走了。』到達太子院后，宴坐一榻，三十年沒有離開山。昭禪師因為汾州苦寒，想停止夜參，感應到異僧前來請法。龍德府尹李公用承天寺來迎接他，使者去了三次，昭禪師都不去。使者將要受罰，又來到昭禪師處說：『一定要請您一起去，不然我就要受罰了，希望禪師您能體諒。』昭禪師說：『應當有先後，何必一起去呢？』昭禪師命人準備飯菜，催促行裝說：『我要走了。』放下筷子就圓寂了。（出自《僧寶傳》）真人張平叔，平素喜好清靜虛無，在丹丘的住所遇到了頂汝貧子，頂汝貧子拿出龍馬所揹負的河圖洛書之數，於是張平叔領悟了其中的旨意。很久以後，功成將要得道時，張平叔說：『我的形體雖然堅固，但本覺的自性卻從未究竟。』於是探究佛家經典，讀到《楞嚴經》時有所領悟，寫了《悟真篇》，又作禪宗歌頌，在敘述中引用《楞嚴經》中『十種仙，壽命千萬歲，不修正覺，報盡還生，散入諸趣』的話。又說：『修此道的人，應當心體太虛，內外如一。若立一塵，即成障礙。』

【English Translation】 Those who do not like to view it, or ridicule it for being unrhymed. Chan Master Zhao sighed, 'The virtuous monks of the past traveled around precisely because the mind of the sage had not yet been understood, and they rushed about making decisions and choices. Could it be for the sake of enjoying the scenery?' Later, he visited Chan Master Shoushan Shengnian and asked, 'What is the meaning of the 'Hundred Questions Rolling Up the Mat' (a type of Zen koan)?' Chan Master Shoushan said, 'The dragon's sleeve is brushed open, and the whole is revealed.' Chan Master Zhao asked, 'What is the teacher's meaning?' Chan Master Shoushan replied, 'Where the elephant king walks, there are no traces of foxes.' Chan Master Zhao then had a great enlightenment and said, 'The moon in the empty realm of the eternal blue pool, only after repeated laborious dredging should one know.' After bowing, he returned to the assembly. At that time, Monk Sheng of Yexian was serving as the head seat and asked, 'What principle did you see that made you so sure of yourself?' Chan Master Zhao said, 'It is precisely where I let go of my life.' Later, Zhang Gong, the prefect of Changsha, wanted to invite Chan Master Zhao to preside over four famous temples, but Chan Master Zhao said, 'I am just a monk who eats porridge and rice all year round. Transmitting the mind-seal of the Buddha is no small matter.' After eight invitations, Chan Master Zhao firmly refused. Later, Zhang Gong used the Prince's Courtyard to welcome him, and Chan Master Zhao closed himself in and slept. Chan Master Cong of Shimen pushed open the door and broke in, rebuking him, 'The Dharma is a great matter, and quiet retreat is a small matter. You are capable of shouldering the great Dharma, what time is it now that you want to sleep?' Chan Master Zhao woke up in surprise and said, 'If it weren't for you, I wouldn't have heard these words.' So he prepared his luggage and said, 'I am leaving.' After arriving at the Prince's Courtyard, he sat in meditation on a mat, and did not leave the mountain for thirty years. Chan Master Zhao, because of the bitter cold in Fenzhou, wanted to stop the night meditation, and felt that a strange monk came to ask for the Dharma. Li Gong, the prefect of Longde, used Chengtian Temple to welcome him, and the messenger went three times, but Chan Master Zhao did not go. The messenger was about to be punished, and came to Chan Master Zhao again and said, 'I must invite you to go together, otherwise I will be punished, I hope the Chan Master can understand.' Chan Master Zhao said, 'There should be a sequence, why must we go together?' Chan Master Zhao ordered people to prepare food and urged the luggage, saying, 'I am leaving.' He put down his chopsticks and passed away. (From 'Biographies of Eminent Monks') True Person Zhang Ping Shu, usually liked quietness and emptiness. At his residence in Danqiu, he met Ding Ru Pin Zi. Ding Ru Pin Zi took out the numbers of the Hetu Luoshu carried by the Dragon Horse, and Zhang Ping Shu understood the meaning of it. After a long time, when his work was about to be completed, Zhang Ping Shu said, 'Although my form is solid, the nature of original enlightenment has never been thoroughly investigated.' So he explored Buddhist scriptures, and when he read the Shurangama Sutra, he had some understanding. He wrote the 'Wuzhen Pian', and also wrote Zen songs and praises, quoting in the narrative the words from the Shurangama Sutra, 'Ten kinds of immortals, with lifespans of millions of years, do not cultivate correct enlightenment, and when their rewards are exhausted, they are reborn and scattered into all realms.' He also said, 'Those who cultivate this path should have a mind that embodies the great void, with inner and outer as one. If one establishes even a speck of dust, it will become an obstacle.'

滲漏。此不可言傳之妙。曉得金剛圓覺二經則金丹之義自明。何必分別老釋之異同哉。則知平叔乃求出離生死之法必歸仗于佛為究竟爾。(群仙珠玉)

真人呂洞賓。河陽滿故人。生於唐天寶間。世為顯官。累舉進士不第。因游華山遇鐘離權。乃晉之郎將。避亂學養命法。將度呂公。首以財施之。一日呂侍行。鐘拾一塊石以藥涂之即成黃金。鐘遺之曰。前涂將粥之。呂問曰此仍壞乎。鐘曰五百年壞。呂擲之曰他日誤人去。鐘複試之以色。命呂入山採藥。化一小廬有美婦歡迎之曰。夫故久矣。今遇君子。愿不我棄。婦欲執手而近。呂以手托開云。毋以革囊穢於我矣。言訖其婦不見。即鐘離也。於是授以金丹之術及天仙劍法。遂得遊行自在。詩曰。朝游南越暮蒼梧。袖裡青蛇膽氣粗。三日岳陽人不識。朗吟飛過洞庭湖。謁龍牙和尚問佛法大意。牙與偈曰。何事朝愁與暮愁。少年不學老還羞。明珠不是驪龍惜。自是時人不解求。因過鄂州黃龍山見紫氣盤旋疑有異人所止。遂入。值機禪師上堂。師知有異人潛跡坐下。即厲聲曰。眾有竊法者。呂毅然問曰。一粒粟中藏世界。半升鐺內煮山州。且道此旨如何。師曰守尸鬼。呂曰爭奈囊中有長生不死藥何。師曰饒經八萬劫終是落空亡。呂不憤而去。至夜飛劍脅之。師已前知。

【現代漢語翻譯】現代漢語譯本滲漏。這種妙處無法用語言來形容。如果明白了《金剛經》和《圓覺經》的道理，那麼金丹的意義自然就明白了，何必去區分道家和佛家的異同呢？由此可知，陳平叔尋求脫離生死輪迴的方法，最終還是要依靠佛法才能達到究竟的境界。（《群仙珠玉》）

真人呂洞賓，是河陽的老朋友。生於唐朝天寶年間（742-756年），世代都是顯貴官員。多次參加進士考試都沒有考中。因為遊覽華山時遇到了鐘離權（鐘離權，道教八仙之一）。鐘離權原是晉朝的郎將，爲了躲避戰亂而學習養生之術，想要度化呂洞賓。開始時用錢財來施捨他。一天，呂洞賓侍奉鐘離權出行，鐘離權撿起一塊石頭，用藥塗抹后就變成了黃金。鐘離權把黃金送給呂洞賓說：『拿去賣掉用來煮粥吧。』呂洞賓問道：『這黃金還會變回石頭嗎？』鐘離權說：『五百年後會變回石頭。』呂洞賓把黃金扔掉說：『將來會耽誤人的。』鐘離權又用美色來試探他，讓呂洞賓進山採藥。鐘離權變化出一個小茅屋，有一個美貌的婦人歡迎他，說：『我的丈夫去世很久了，今天遇到您，希望您不要拋棄我。』婦人想要拉呂洞賓的手靠近自己，呂洞賓用手推開她說：『不要用臭皮囊來玷污我！』說完，那婦人就不見了，原來是鐘離權。於是鐘離權傳授給他金丹之術和天仙劍法，呂洞賓因此獲得了**自在。詩中寫道：『早上游覽南越，晚上到達蒼梧，袖子里藏著青蛇，膽氣豪壯。三天後，岳陽的人們都不認識我了，我吟誦著詩歌飛過洞庭湖。』呂洞賓拜訪龍牙和尚，詢問佛法的大意。龍牙和尚用偈語回答說：『為什麼早上憂愁，晚上也憂愁？少年時不學習，老了還感到羞愧。明珠不是驪龍吝惜，只是世人不明白如何去求。』呂洞賓路過鄂州黃龍山，看到紫氣盤旋，懷疑有異人居住在那裡，於是進入黃龍山。正趕上機禪師上堂講法，機禪師知道有異人隱藏在聽眾中，就厲聲說：『大眾中有偷學佛法的人。』呂洞賓毅然問道：『一粒米中藏著世界，半升鍋里煮著山河，請問這是什麼意思？』機禪師說：『守尸鬼。』呂洞賓說：『即使我的囊中有長生不死的藥又怎麼樣呢？』機禪師說：『即使經過八萬劫，最終還是會落入空亡。』呂洞賓很不服氣地離開了。到了晚上，呂洞賓用飛劍威脅機禪師，機禪師事先已經知道了。

【English Translation】 English version Leakage. This wonderfulness cannot be expressed in words. If you understand the principles of the Diamond Sutra and the Perfect Enlightenment Sutra, then the meaning of the golden elixir will naturally become clear. Why bother to distinguish the differences between Taoism and Buddhism? From this, it can be known that Chen Ping-shu's method of seeking liberation from the cycle of birth and death must ultimately rely on Buddhism to reach the ultimate state. (G群仙珠玉)

Immortal Lü Dongbin, an old friend from Heyang. Born during the Tianbao period (742-756 AD) of the Tang Dynasty, his family were prominent officials for generations. He repeatedly failed the imperial examinations. Because he encountered Zhongli Quan (Zhongli Quan, one of the Eight Immortals of Taoism) while traveling in Mount Hua. Zhongli Quan was originally a military officer of the Jin Dynasty who studied the art of nourishing life to escape the war and wanted to transform Lü Dongbin. He initially used wealth to give to him. One day, Lü Dongbin served Zhongli Quan on a trip. Zhongli Quan picked up a stone, coated it with medicine, and it turned into gold. Zhongli Quan gave the gold to Lü Dongbin and said, 'Sell it to cook porridge.' Lü Dongbin asked, 'Will this gold turn back into stone?' Zhongli Quan said, 'It will turn back into stone in five hundred years.' Lü Dongbin threw the gold away and said, 'It will mislead people in the future.' Zhongli Quan then tested him with beauty, asking Lü Dongbin to go into the mountains to collect herbs. Zhongli Quan transformed into a small hut, and a beautiful woman welcomed him, saying, 'My husband has been dead for a long time, and today I meet you, I hope you will not abandon me.' The woman wanted to take Lü Dongbin's hand and get close to him, but Lü Dongbin pushed her away and said, 'Do not defile me with your stinky skin!' After he finished speaking, the woman disappeared, and it turned out to be Zhongli Quan. So Zhongli Quan taught him the art of the golden elixir and the celestial sword technique, and Lü Dongbin thus obtained **freedom. The poem says: 'In the morning I travel to Nanyue, and in the evening I arrive at Cangwu, with a green snake hidden in my sleeve, my courage is bold. Three days later, the people of Yueyang do not recognize me, and I fly over Dongting Lake reciting poetry.' Lü Dongbin visited the monk Longya and asked about the main idea of Buddhism. The monk Longya answered with a verse: 'Why worry in the morning and worry in the evening? If you don't study when you are young, you will be ashamed when you are old. The pearl is not cherished by the dragon, but people don't know how to seek it.' Lü Dongbin passed by Huanglong Mountain in Ezhou and saw purple air swirling, suspecting that an extraordinary person lived there, so he entered Huanglong Mountain. He happened to be attending a lecture by Zen Master Ji, who knew that an extraordinary person was hiding in the audience, so he sternly said, 'There are people in the audience who are stealing the Dharma.' Lü Dongbin resolutely asked, 'A grain of rice contains the world, and half a liter of pot cooks the mountains and rivers, what does this mean?' Zen Master Ji said, 'A corpse-guarding ghost.' Lü Dongbin said, 'What if I have the elixir of immortality in my bag?' Zen Master Ji said, 'Even after eighty thousand kalpas, it will eventually fall into emptiness.' Lü Dongbin left unconvinced. At night, Lü Dongbin threatened Zen Master Ji with a flying sword, but Zen Master Ji already knew about it.

以法衣矇頭坐于方丈。劍繞數匝。師以手指之。劍即墮地。呂謝罪。師因詰曰。半升鐺內即不問。如何是一粒粟中藏世界。呂于言下有省。乃述偈曰。拗卻瓢兒碎卻琴。如今不戀水中金。自從一見黃龍后。始覺從前錯用心。(仙苑遺事)

給事馮楫居士。少游上庠。一日公試以生者德之光論。中魁選。其文用圓覺經意發明之。雖在仕涂不忘佛學。遍參名宿。居龍門從佛眼經行次。偶童子趨庭吟曰。萬象之中獨露身。佛眼拊公背曰好聻。公於是契入。后帥瀘南嘗宴坐。有公事之餘喜坐禪。少曾將脅到床眠之句。尤篤意凈業。所至作繫念勝會。勸發道俗。兵興來。教藏煨燼。不自厚養。所得俸給專施藏經。有偈略曰。我賦耽痂癖。有財貯空虛。不作子孫計。不為車馬逋。不充玩好用。不買聲色娛。置錐無南畝。片瓦無屋廬。所得月俸給。唯將贖梵書。庶使披閱者。鹹得入無餘。古佛為半偈。尚乃舍全軀。是以不惜財。開示諸迷徒。借問惜財人。終日較錙銖。無常忽到地。寧免生死無。紹興二十三年公帥長沙。俄報親知期以七月三日報終。至日令后廳設高坐。見客如平時。降階望　闕肅拜。請漕使攝郡事。著僧衣履踞高坐。囑諸官史及道俗各宜進道扶護教門。遂拈拄杖按膝而化。(滿大聘志)

趙清獻公。年四

十餘。去聲色系心祖道。會佛慧泉禪師來居衢之南禪。公日親之。泉未嘗容錯一詞。后典青州。政事之餘多務禪宴。忽大雷震驚豁然有契。頌曰。默坐公堂虛隱幾。心源不動湛如水。一聲霹靂頂門開。喚起從前自家底。泉聞之曰趙悅道撞彩爾。(梅溪集)

仰山寂禪師。韶州葉氏子。剃髮后夢獲一大珠光彩射人。覺曰此是無上心寶。我得之當明心地。即遊方。謁耽源已契玄旨。后參溈山遂升堂奧。寂問如何是真佛住處。溈曰。以思無思之妙。返思靈𦦨之無窮。思盡還源。性相常住。事理不二。真佛如如。寂言下頓悟。暨受密印領眾住王莽山。化緣未契至袁州訪仰山。沿流而上。有二神迎問曰。深山絕險。師自何來。師曰吾欲尋一庵地。神曰。弟子福慶相遇。愿施此山與師居止。師曰。君既施我。須具廣大心。不見僧過。則吾受君施矣。神曰諾。神遂指集云峰下曰莫吉於此。師乃結茅而居。木食澗飲危坐終日。未幾二神見曰。徒眾將盛。弟子住處不便。當易之。至夜風雷暴作。移廟于堵田三十里。古塑神像巨松皆往。乃會昌三年夏四月也。感異僧乘空而至曰。特來東土禮文殊。今日卻遇小釋迦。自是溈仰宗風大振於世。師將順寂。神求緒言。師曰。吾幻泡之身隨緣興謝。來時無物去更何求。神曰諸佛滅時天龍請囑

【現代漢語翻譯】現代漢語譯本：十餘年間，他摒棄聲色，專心研究祖師的道法。適逢佛慧泉禪師來到衢州的南禪寺，他便每日親近禪師。泉禪師從未容忍他有絲毫錯誤。後來他主管青州，在處理政事之餘，大多致力於禪定。忽然一道巨大的雷聲震驚了他，使他豁然開悟。他作頌說：『默然端坐在公堂之上，虛靜地靠著幾案，心源不動，清澈如水。一聲霹靂，劈開了頭頂，喚醒了我從前本有的東西。』泉禪師聽后說：『趙悅道撞大運了！』（出自《梅溪集》)

仰山寂禪師，韶州葉氏之子。剃度后，夢見得到一顆巨大的寶珠，光彩照人。醒來后他說：『這是無上的心寶，我得到它，應當明白心地。』於是他便開始遊歷四方。拜訪耽源禪師后，已經領會了玄妙的旨意。後來參拜溈山禪師，於是登堂入室。寂禪師問：『如何是真佛的住處？』溈山禪師說：『以思慮無思慮的妙用，返回思慮靈覺的無窮之處。思慮窮盡，迴歸本源，自性與現象常住不變，事與理不二，真佛如如不動。』寂禪師當即頓悟。等到接受了密印，帶領大眾住在王莽山。教化因緣尚未成熟，於是前往袁州拜訪仰山。沿著河流而上，有兩位神迎接並問道：『深山絕險，禪師從何而來？』禪師說：『我想要尋找一處庵地。』神說：『弟子福慶相遇，願意將此山施捨給禪師居住。』禪師說：『你們既然施捨給我，必須具有廣大的心量，不見僧人的過錯，我才能接受你們的施捨。』神說：『好的。』神於是指著集云峰下說：『沒有比這裡更好的地方了。』禪師於是結茅而居，吃樹木，喝澗水，危坐終日。沒過多久，兩位神前來拜見說：『徒弟們將要增多，弟子們居住的地方不方便，應當更換。』到了晚上，狂風暴雨大作，將廟宇遷移到堵田三十里外。古老的塑像和巨大的松樹都隨之而去。那是會昌三年（843年）的夏天四月。感應到奇異的僧人乘空而來，說：『特地來到東土禮拜文殊菩薩，今天卻遇到了小釋迦牟尼。』從此，溈仰宗的風範大為興盛於世。禪師將要圓寂時，神請求留下遺言。禪師說：『我這如幻如泡的身體，隨著因緣而興起消逝，來時一無所有，去時更有什麼可求的呢？』神說：『諸佛涅槃時，天龍都會請求囑咐。』

【English Translation】 English version: For more than ten years, he abandoned sensual pleasures and focused on studying the doctrines of the ancestral masters. When Chan Master Fohui Quan came to N禪 (Nán Chán, Southern Chan Monastery) in Quzhou, he approached the Chan Master every day. Chan Master Quan never tolerated the slightest mistake from him. Later, he governed Qingzhou, and in addition to handling government affairs, he devoted himself to meditation. Suddenly, a great thunderclap shocked him, causing him to awaken suddenly. He composed a verse saying: 'Silently sitting in the public hall, leaning quietly on the desk, the source of the mind is still, clear as water. A thunderclap splits open the top of my head, awakening what I had from before.' Chan Master Quan heard this and said: 'Zhao Yuedao has struck it rich!' (From Meixi Ji)

Chan Master Yangshan Ji, a native of Shaozhou with the surname Ye. After shaving his head, he dreamed of obtaining a large pearl, its light shining brightly. Upon waking, he said: 'This is the supreme mind treasure. Having obtained it, I should understand the ground of the mind.' Thereupon, he began to travel in all directions. After visiting Chan Master Damyuan, he had already grasped the profound meaning. Later, he visited Chan Master Weishan, and thus entered the inner sanctum. Chan Master Ji asked: 'What is the dwelling place of the true Buddha?' Chan Master Weishan said: 'Use the wondrous function of thinking without thinking, return to the infinite of thinking awareness. When thinking is exhausted, return to the source, the nature and phenomena are eternally abiding, phenomena and principle are not two, the true Buddha is thus, thus, unmoving.' Chan Master Ji immediately had a sudden awakening. When he received the secret seal, he led the assembly to live on Wangmang Mountain. The conditions for teaching had not yet ripened, so he went to Yuanzhou to visit Yangshan. Going up the river, two gods greeted him and asked: 'The deep mountains are extremely dangerous, where does the master come from?' The Chan Master said: 'I want to find a hermitage.' The gods said: 'Your disciples Fuqing have met you, and are willing to donate this mountain for the master to live in.' The Chan Master said: 'Since you are donating it to me, you must have a vast mind, and not see the faults of the monks, then I will accept your donation.' The gods said: 'Okay.' The gods then pointed to the foot of Jiyun Peak and said: 'There is no better place than here.' The Chan Master then built a thatched hut and lived there, eating wood and drinking stream water, sitting upright all day long. Not long after, the two gods came to visit and said: 'The disciples are about to increase, and the place where the disciples live is inconvenient, it should be changed.' At night, a violent wind and rain arose, and the temple was moved thirty li (Chinese mile) away to Dutian. The ancient statues and huge pine trees all went with it. That was the fourth month of summer in the third year of Huichang (843 CE). He sensed a strange monk coming through the air, saying: 'I came especially to the Eastern Land to pay homage to Manjusri Bodhisattva, but today I have met a small Sakyamuni.' From then on, the style of the Weiyang (潙仰) school greatly flourished in the world. When the Chan Master was about to pass away, the gods asked for final words. The Chan Master said: 'My illusory, bubble-like body arises and ceases according to conditions. When I came, I had nothing, what more can I seek when I leave?' The gods said: 'When the Buddhas enter Nirvana, the devas (gods) and nagas (dragons) all request instructions.'

。愿毋違我。師以得法之師溈山祐禪師正月八日忌齋為囑。殆今民人莫敢違。(寺記)

道法師。西京順昌人。宣和詔改德士。師與林靈素抗。辯邪正。愬于朝廷。忤旨流道州監。防卒曰。此去萬里。宜茹葷酒以助色力。師曰。死乃天命。佛禁不可。犯卒乃敬服師。未氐竄所前一日。郡守夜夢佛像荷枷入城。僚屬亦有同夢者。翌早師至。大守語人曰。被罪之僧必異人也。未逾月郡人患疾者太半。師鑿池祝水。飲者咸愈。於是一方尊事不啻父師。尋令逐便道由長沙。邂逅寂音。音以詩遺曰。道公膽大過身軀。敢逆龍鱗上諫書。只欲袒肩擔佛法。故甘引頸受誅鋤。三年竄逐心無愧。萬里歸來貌不枯。他日教門綱紀者。近聞靴笏趁朝趨。時公卿大夫謂師有文武才略。請加冠冤補官序分領兵權恢復故疆。師力辭。朝賢知志不可奪。奏請賜寶覺圓通法濟之號。紹興改元宣入。　上曰　先帝為妖術所惑。廢卿形服。朕與卿去其黥涅可乎。師曰。臣雖感　聖恩。　先皇墨寶不忍毀除。　上曰。者僧到老倔強。許自便。紹興三年師與道士劉若謙詣朝廷。正祈禱道場所班次。其[筣-禾+金]略曰。緣崇寧間林靈素等叨冒資品。紊亂朝綱。由是道壓佛班。自建炎之來。所有道士官資已行追毀。既無官蔭。當遵　祖宗舊制。伏望朝廷

【現代漢語翻譯】現代漢語譯本：希望不要違揹我的意願。師傅以得法的師傅溈山祐禪師（音譯）正月八日忌日齋戒作為囑託。大概如今百姓沒有人敢違背。（寺記）

道法師（法號）。西京順昌人。宣和（宋徽宗年號，1119-1125年）年間皇帝下詔改其為德士（道士的一種）。道法師與林靈素（北宋末年的道士）抗爭，辯論邪正。向朝廷申訴。違背旨意被流放到道州監管。防守的士兵說：『此去萬里之遙，應該吃葷喝酒來增強體力。』道法師說：『死是天命，佛的戒律不可違犯。』士兵於是敬佩順服道法師。在到達流放地的前一天，郡守夜裡夢見佛像戴著枷鎖進入城中，同僚屬下也有做同樣夢的。第二天早上道法師到達。郡守告訴別人說：『被定罪的和尚必定是異人啊。』不到一個月郡里的人患病者超過一半。道法師鑿池祈禱水，飲用的人都痊癒了。於是一方百姓尊敬侍奉道法師不亞於自己的父母老師。不久朝廷下令讓道法師順便道由長沙返回。在長沙與寂音（法號）相遇，寂音用法詩贈送道法師說：『道公膽子大過身軀，敢於觸犯皇帝的逆鱗上書進諫。只想袒露肩膀擔起佛法，所以甘願引頸受誅殺。三年流放心中無愧，萬里歸來容貌不枯槁。他日佛教的綱紀者，近來聽說穿著官服上朝。』當時公卿大夫認為道法師有文武才略，請求加官進爵補官職分領兵權恢復故土。道法師極力推辭。朝廷賢臣知道道法師的志向不可改變，上奏請求賜予寶覺圓通法濟之號。紹興（南宋高宗年號，1131-1162年）改元（1131年）宣召道法師入朝。皇上說：『先帝被妖術所迷惑，改變了你的僧人服飾。朕為你去掉臉上的刺字可以嗎？』道法師說：『臣雖然感謝皇上的恩德，但是先皇的墨寶不忍心毀除。』皇上說：『這個和尚到老都倔強。』允許他自己方便行事。紹興三年（1133年）道法師與道士劉若謙前往朝廷，匡正祈禱道場的班次。其中的要略是：因為崇寧（北宋徽宗年號，1102-1106年）年間林靈素等人冒領官職品級，擾亂朝綱。因此道教壓在佛教之上。自從建炎（南宋高宗年號，1127-1130年）以來，所有道士的官職俸祿已經追回毀掉。既然沒有官職庇廕，應當遵從祖宗舊制。希望朝廷

【English Translation】 English version: 'May you not go against my wishes.' The master instructed that the memorial service on the eighth day of the first month for the esteemed Master Weishan You (transliteration), who had attained the Dharma, be observed. It seems that nowadays, no common person dares to disobey. (Temple Record)

Dharma Master Dao (Dharma name). A person from Shunchang in Western Capital. During the Xuanhe period (1119-1125) of Emperor Huizong of Song, he was ordered to become a De Shi (a type of Daoist priest). The master resisted Lin Lingsu (a Daoist priest in the late Northern Song Dynasty), debating what was heretical and what was righteous. He appealed to the court. Disobeying the imperial decree, he was exiled to Daozhou under supervision. The guard said, 'This journey is ten thousand miles away. You should eat meat and drink wine to strengthen your body.' The master said, 'Death is determined by fate, but the Buddhist precepts cannot be violated.' The guard then respected and obeyed the master. The day before arriving at the place of exile, the prefect of the district dreamed at night that a Buddha statue entered the city wearing shackles, and his colleagues also had the same dream. The next morning, Dharma Master Dao arrived. The prefect told others, 'The monk who has been convicted must be an extraordinary person.' In less than a month, more than half of the people in the district were ill. The master dug a pond and prayed over the water, and those who drank it were healed. As a result, the people of the area respected and served Dharma Master Dao no less than their own parents and teachers. Soon, the court ordered Dharma Master Dao to return via Changsha. In Changsha, he met Jiyin (Dharma name), who presented Dharma Master Dao with a poem, saying, 'Dao Gong's courage exceeds his body, daring to offend the emperor's wrath by submitting a memorial. He only wants to bear the Buddha's Dharma on his shoulders, so he willingly offers his neck to be executed. Three years of exile without shame, ten thousand miles returning with an unwithering appearance. Those who will uphold the discipline of Buddhism in the future, I have recently heard, are rushing to court in official attire.' At that time, high-ranking officials believed that Dharma Master Dao had both literary and military talents, and requested that he be granted official titles, assigned official positions, and given military power to recover the lost territories. Dharma Master Dao strongly declined. The wise ministers of the court knew that Dharma Master Dao's aspirations could not be changed, and they requested that he be granted the title of 'Baojue Yuantong Faji'. During the first year of the Shaoxing period (1131-1162) (1131), Dharma Master Dao was summoned to the court. The emperor said, 'The late emperor was deceived by sorcery and changed your monastic robes. Can I remove the tattoos from your face?' The master said, 'Although I am grateful for Your Majesty's grace, I cannot bear to destroy the late emperor's calligraphy.' The emperor said, 'This monk is stubborn even in his old age.' He allowed him to act as he pleased. In the third year of the Shaoxing period (1133), Dharma Master Dao and the Daoist priest Liu Ruoqian went to the court to rectify the order of the prayer ceremonies in the Daoist temples. The main points were: Because during the Chongning period (1102-1106) of Emperor Huizong of the Northern Song Dynasty, Lin Lingsu and others fraudulently obtained official ranks and disrupted the court. Therefore, Daoism was placed above Buddhism. Since the Jianyan period (1127-1130), all the official positions and salaries of the Daoist priests have been recovered and destroyed. Since there is no official protection, the old system of the ancestors should be followed. It is hoped that the court

明降指揮。特賜改正頒行天下。以正風俗。時國政多故仍寢其說。至十三年再行整會。僧左道右永為定製。后因旱魃為虐。奉　旨宣入祈禱。師即登坐聲祝。且乞四金瓶各置鮮鯽魚。噀水密祝。即遣四急足放諸江沼。急足未回雨已霈然。　天顏大悅。(塔銘)

晦庵光禪師。閩之長樂人。出嶺謁圓悟佛心諸名宿。會大慧寓廣因。光往從之。光一日侍行問曰。某到者里不能得徹。病在甚處。慧曰。汝病最癖。世醫拱手。何也。別人死了活不得。汝今活了未曾死。要到大安樂田地。須是死一回始得。光益疑之。入室問曰。吃粥了也。洗缽盂了也。去卻藥忌。道將一句來。光曰裂破。慧震威喝云。爾又來說禪。光大悟。慧檛鼓告眾曰。兔毛拈得笑咍咍。一擊萬重關鎖開。慶快平生在今日。孰云千里𧸖吾來。光以頌呈曰。一拶當機怒雷吼。驚起須彌藏北斗。洪波浩渺浪滔天。拈得鼻孔失卻口。(語錄等)

沙門波若。高麗人。開皇間詣佛隴求智者禪法。未幾即有所證。智者謂曰。汝於此有緣。宜須閑居靜處成辦妙行。今天臺華頂去寺六七里是吾昔日頭陀之所。汝可往彼學道進行。必有深益。勿慮衣食。波若遵訓。往彼曉夜行道不曾睡臥。影不出山十有六年。一日忽下山告諸友曰。波若知命將盡。特出山與大眾別爾

【現代漢語翻譯】現代漢語譯本：明朝皇帝下令指揮，特別頒佈改正後的歷法在全國推行，以端正社會風氣。當時國家政局動盪，所以曆法改革的建議被擱置。直到十三年（1380年）再次進行整理和修訂，確定了僧人左邊，道士右邊的永久定製。後來因為旱魃作祟，奉皇帝旨意宣召僧人入宮祈禱。僧人立刻登上法座，高聲誦唸祝文，並且請求準備四個金瓶，每個瓶中放置新鮮的鯽魚，然後噴灑水並秘密祝禱。隨即派遣四名快馬加鞭的使者將金瓶放入江河湖泊之中。使者還未返回，大雨已經傾盆而下，皇帝非常高興。（塔銘）

晦庵光禪師，是福建長樂人。他離開家鄉去拜訪圓悟佛心等著名高僧。正趕上大慧禪師住在廣因寺，光禪師前去跟隨他學習。有一天，光禪師侍奉大慧禪師行走時問道：『我來到這裡，始終不能徹底領悟，問題究竟出在哪裡？』大慧禪師說：『你的問題最為頑固，世上的醫生都束手無策。為什麼呢？別人是死了之後才能活過來，而你現在是活著卻從未死過。想要到達大安樂的境界，必須死一次才行。』光禪師更加疑惑。進入禪房請教說：『吃粥了嗎？洗缽了嗎？去除藥物禁忌，說出一句來。』光禪師說：『裂破。』大慧禪師震怒呵斥道：『你又在這裡說禪！』光禪師大悟。大慧禪師敲鼓告訴眾人說：『兔毛也能拈起來，真是可笑啊！一擊之下，萬重關鎖打開。平生最快樂的事情就在今天，誰說我千里迢迢白跑一趟呢？』光禪師用頌語呈給大慧禪師說：『一拶當機，如怒雷般吼叫，驚醒了須彌山，震動了北斗星。洪波浩渺，浪濤翻滾，拈得鼻孔，卻失卻口。』（語錄等）

沙門波若，是高麗人。開皇年間（581-600年）前往佛隴尋求智者大師的禪法。沒過多久，他就有所領悟。智者大師對他說：『你在這裡有緣分，應該找個清靜的地方，成就你的修行。今天臺山的華頂峰距離寺廟六七里路，是我過去苦修的地方。你可以去那裡學習佛法，精進修行，必定會有很深的益處。不用擔心衣食問題。』波若遵從智者大師的教誨，前往華頂峰，日夜修行，從不睡覺，身影沒有離開山超過十六年。有一天，他忽然下山告訴各位朋友說：『波若知道自己的壽命將盡，特意下山來與大家告別。』

【English Translation】 English version: The Ming emperor issued a decree to command and specially promulgated the revised calendar to be implemented throughout the country in order to rectify social customs. At that time, the national political situation was turbulent, so the proposal for calendar reform was shelved. It was not until the thirteenth year (1380 AD) that it was reorganized and revised again, and the permanent system of monks on the left and Taoists on the right was determined. Later, because of the drought demon's mischief, monks were summoned to the palace to pray by imperial decree. The monk immediately ascended the Dharma seat, chanted the prayer aloud, and requested to prepare four golden bottles, each containing fresh crucian carp, then sprinkled water and secretly prayed. Immediately, four messengers were sent at full speed to put the golden bottles into rivers and lakes. Before the messengers returned, the heavy rain had already poured down, and the emperor was very happy. (Tomb inscription)

Zen Master Huian Guang was a native of Changle, Fujian. He left his hometown to visit famous monks such as Yuanwu Foxin. He happened to meet Zen Master Dahui living in Guangyin Temple, and Zen Master Guang went to follow him to study. One day, Zen Master Guang served Zen Master Dahui while walking and asked: 'I have come here, but I have never been able to fully understand. Where is the problem?' Zen Master Dahui said: 'Your problem is the most stubborn, and the doctors in the world are helpless. Why? Others can only come back to life after they die, but you are alive now but have never died. If you want to reach the realm of great happiness, you must die once.' Zen Master Guang was even more puzzled. He entered the meditation room to ask for advice, saying: 'Have you eaten porridge? Have you washed the alms bowl? Remove the drug taboos, say a sentence.' Zen Master Guang said: 'Tear it apart.' Zen Master Dahui roared angrily: 'You are talking about Zen again!' Zen Master Guang suddenly realized. Zen Master Dahui beat the drum and told everyone: 'Even rabbit hair can be picked up, it's really ridiculous! With one blow, ten thousand heavy locks are opened. The happiest thing in my life is today. Who said I made a trip in vain?' Zen Master Guang presented a verse to Zen Master Dahui, saying: 'One pinch at the moment, roaring like angry thunder, awakening Mount Sumeru and shaking the Big Dipper. The vast waves are surging, picking up the nostrils, but losing the mouth.' (Sayings, etc.)

Shramana Prajna was a Korean. During the Kaihuang period (581-600 AD), he went to Folong to seek the Zen teachings of Master Zhiyi. Before long, he had some understanding. Master Zhiyi said to him: 'You have a connection here, you should find a quiet place to achieve your practice. Today, Huading Peak of Mount Tiantai is six or seven miles away from the temple, and it is the place where I used to practice asceticism. You can go there to study Buddhism and practice diligently, and you will surely have great benefits. Don't worry about food and clothing.' Prajna followed Master Zhiyi's teachings and went to Huading Peak, practicing day and night without sleeping, and his figure did not leave the mountain for more than sixteen years. One day, he suddenly went down the mountain and told his friends: 'Prajna knows that his life is coming to an end, and he has come down the mountain to say goodbye to everyone.'

。即回華頂而卒。(天臺石刻)

正言陳了翁。南劍州人。妙年登上第。性閑雅與物無競。見人之短未嘗面折。但微示意警之而已。公初尚雜華。頗有所詣。及會明智法師扣天臺宗旨。明智示以止觀上根不思議境。以性奪修成無作行。忽有契悟。晚年謫居海上。未嘗有不滿意。唯克念西歸。嘗作延慶凈土院記。其略曰。如來之敘九品。以至誠為上上。智者之造十論。破疑心之具縛。縛解情忘。識散智見。則彌陀凈境不假他求。若臨明鏡自見面像。又曰。譬如清凈滿月。影見諸水。月體無二。攝流散而等所歸。會十方而總於一。亦如十鏡環繞。中然一燈。燈體交參東西莫辨。而方有定位。西不自西。各隨相融境。將誰執。安以在廛執方之見。測度如來無礙之境乎。因法師曰。了翁言凈土。可謂深賾佛祖之壸奧矣。(草菴錄)

石壁寺去杭越二十里。走龍山而西。窅然入幽谷。有溪流巖石之美。雖其氣象清淑而世未始知之。自紹大德．靖法師居之而其名方播。亦地以人而著也。靖紹皆錢塘人。同依壽禪師出家。通練律部。時韶國師其道大振。靖紹往從之。國師見且器之。即使往學三觀法于螺溪寂法師。於是偕往事寂。講求大義。居未幾所學已就。靖紹復回石壁以會講眾。前後五十年守其山林之操。未始茍遊鄉

【現代漢語翻譯】現代漢語譯本：即返回華頂而圓寂。（天臺石刻）陳了翁，南劍州人。年輕時就考中了進士。性格閒適文雅，與世無爭。看到別人的缺點，從不當面指責，只是稍微示意提醒而已。陳了翁最初崇尚《雜華經》，頗有心得。等到拜會明智法師，請教天臺宗的宗旨時，明智法師向他展示了止觀的上根不思議境界，以性德來成就修德，成就無作之行，陳了翁忽然有所領悟。晚年被貶謫到海上，從未有過不滿意的情緒，只是時刻想著迴歸西方極樂世界。曾經作《延慶凈土院記》，其中大略是說：如來敘述九品往生，以至誠為最高的上品。智者大師撰寫《十論》，是爲了破除人們對凈土的疑惑。當疑惑解除，情感消忘，意識消散，智慧顯現時，那麼彌陀凈土就不需要向外尋求了，就像照鏡子一樣，自然能看到自己的面容。又說：譬如清凈的滿月，影子顯現在各處水中，月亮的本體只有一個，將分散的影像收攝起來，歸於一體，會合十方，總歸於一處。又如十面鏡子環繞，中間點燃一盞燈，燈光交相輝映，東西方向難以分辨，但方位卻有定位，西方不是自己成為西方，而是各自隨著相互融合的境界。將誰執著？又安放在哪裡呢？用侷限的執著來測度如來無礙的境界嗎？因法師說：了翁所說的凈土，可以說是深刻地領悟了佛祖的精髓啊！（《草菴錄》）石壁寺距離杭州、越州二十里，沿著走龍山向西，幽深地進入山谷。有溪流巖石的美景。雖然這裡的氣象清明美好，但世人卻不知道。自從紹大德、靖法師居住在這裡，它的名聲才開始傳播。也是因為人而使地方顯名啊。靖法師和紹法師都是錢塘人，一同依止壽禪師出家，精通律部。當時韶國師的道風非常興盛，靖法師和紹法師前去跟隨他。韶國師見到他們，非常器重他們，就讓他們去螺溪寂法師那裡學習三觀法門。於是他們一同前往侍奉寂法師，講求佛法大義。沒過多久，所學的就已經掌握。靖法師和紹法師又回到石壁寺，與大眾一起講經說法。前後五十年，堅守山林的節操，從未隨意遊玩鄉里。

【English Translation】 English version: Then he returned to Huading and passed away. (Stone inscription of Tiantai) Chen Liaoweng was a native of Nanjian Prefecture. He passed the imperial examination at a young age. He was of a leisurely and elegant nature, and did not compete with others. He never directly criticized others' shortcomings, but only subtly hinted at them to warn them. Initially, he admired the Avatamsaka Sutra (Garland Sutra), and had some understanding of it. When he met Master Mingzhi and inquired about the tenets of the Tiantai school, Master Mingzhi showed him the inconceivable realm of the superior root of śamatha-vipassanā (止觀, calming and insight meditation), using inherent virtue to achieve cultivated virtue, achieving unconditioned practice. Suddenly, he had an epiphany. In his later years, he was exiled to the sea, but he never felt dissatisfied. He only constantly thought of returning to the Western Pure Land. He once wrote a record of the Yanqing Pure Land Monastery, which roughly said: When the Tathāgata (如來, Thus Come One) described the nine grades of rebirth, he regarded utmost sincerity as the highest grade. When Zhìyǐ (智者, wisdom one) constructed the ten treatises, it was to break the fetters of doubt in people's minds. When doubt is resolved, emotions are forgotten, consciousness is scattered, and wisdom appears, then the Pure Land of Amitābha (彌陀, Infinite Light) does not need to be sought externally, just like looking in a mirror, one can naturally see one's own face. He also said: 'For example, a clear and full moon, its reflection appears in various waters. The body of the moon is only one, gathering the scattered images and returning to one, uniting the ten directions and converging into one. It is also like ten mirrors surrounding, with a lamp lit in the middle. The light of the lamp intermingles, and the east and west directions are difficult to distinguish, but the directions are fixed. The West does not become the West by itself, but each follows the mutually integrated realm. Who will cling to it? And where will it be placed? Using limited attachments to measure the unobstructed realm of the Tathāgata?' Master Yin said: 'Liaoweng's words about the Pure Land can be said to have deeply understood the essence of the Buddhas (佛, enlightened one) and Patriarchs (祖, founder of a school of Buddhism)!' (Recorded in Cao'an Lu) Shibi Temple is twenty li (里, Chinese mile) away from Hangzhou and Yuezhou, going west along Zoulong Mountain, deeply entering a secluded valley. There are beautiful scenes of streams and rocks. Although the atmosphere here is clear and beautiful, the world does not know it. Since Shào Dàdé (紹大德) and Jìng (靖) Dharma Master lived here, its name began to spread. It is also because of people that the place became famous. Both Jìng and Shào were natives of Qiantang, and they both left home under Shòu (壽) Zen Master, and were proficient in the Vinaya (律, monastic rules). At that time, the Dharma (法, teachings) of National Teacher Sháo (韶) was very prosperous, and Jìng and Shào went to follow him. National Teacher Sháo saw them and valued them very much, so he sent them to Jì (寂) Dharma Master of Luoxi to study the Three Contemplations. So they went together to serve Jì, discussing the great meaning of the Dharma. Before long, what they had learned was already mastered. Jìng and Shào returned to Shibi Temple again, and lectured on the sutras (經, discourses of the Buddha) with the assembly. For fifty years, they adhered to the integrity of the mountain forest, and never casually traveled around the countryside.

墅閭里。處身修潔。吳中宿學名僧皆推其高人。明教曰。出家于壽公。學法于寂公。見知于韶公。三皆奇節異行不測人也。天下豈可多得。二師皆遇而親炙之。假令得一見已自甚善。況因人而得法。二師之美多矣。(塔表)

海月辯都師。云間人。生有異。父母令入普照出家。得法明智。智老命代講八年。遂領寺事。翰林沈時卿以威猛治杭。僧徒見者多懼。師獨從容如平日。公異之俾蒞僧職。遷至都僧正。時東坡作倅。喜其道行高峻發言璀璨。嘗序之曰。錢塘佛僧之盛蓋甲天下。道德才智之士與夫妄庸巧偽之人雜處其間。號為難齊。故僧職正副之外。別補都僧正一員。簿帳案牒。奔走將迎之勞。專責副正已下。而都師總領要略。實以行解表眾而已。師容止端靖不畜長物。有盜夜入其室。脫衣與之使從支徑遁去。居無何倦于酬酢。歸隱草堂。但六身隨身而已。將順寂。先遺言須東坡至方可闔棺。四日東坡始氐山中。見其端坐如生。頂尚溫。遂作三絕哭之云。欲尋遺蹟強沾裳。本自無生可得亡。今夜生公講堂月。滿庭依舊冷如霜。生死猶如臂屈伸。情鐘我輩一酸辛。樂天不是蓬萊客。憑仗西方作主人。欲訪浮雲起滅因。無緣卻見夢中身。安心好住王文度。此理何須更問人。(塔銘)

高麗僧統義天。棄王位出

【現代漢語翻譯】現代漢語譯本：墅閭里。他修身養性，品行高潔。吳中的著名僧人都推崇他是高人。明教說：『他在壽公門下出家，在寂公門下學習佛法，得到韶公的賞識。』這三位都是品格高尚、行為奇異、深不可測的人啊！天下怎麼能多得呢？二師都遇到他並親自教導他。假如能見其中一位就已經很好了，更何況因為他而學到佛法，二師的恩德真是太大了。（塔表）海月辯都師，是云間人。出生時有奇異之處。父母讓他到普照寺出家。得法于明智禪師。明智禪師讓他代替講經八年，於是他主持寺院事務。翰林沈時卿以嚴厲的手段治理杭州，僧人見到他大多害怕。辯都師唯獨從容不迫，像平時一樣。沈時卿對他感到驚異，讓他擔任僧職。后陞遷至都僧正。當時蘇東坡（蘇軾）任杭州通判，喜愛他道行高深，言談精妙。曾經為他作序說：『錢塘（杭州）的佛僧之盛，大概是天下第一。道德才智之士與那些平庸虛偽之人混雜在一起，號稱難以管理。所以除了僧職正副之外，另外增補都僧正一員。簿帳案牒，奔走將迎的勞苦，專門責成副正以下的人負責，而都師總領要略，實際上是以修行解悟來表率大眾而已。』辯都師容貌舉止端莊安詳，不積蓄多餘的物品。有盜賊夜裡進入他的房間，他脫下衣服送給盜賊，讓盜賊從小路逃走。居住不久，他厭倦了應酬，歸隱草堂，只有六身（指自身及隨身之物）相隨。將要圓寂時，他留下遺言，必須等蘇東坡到了才能蓋棺。四天後，蘇東坡才從氐山中趕來，見他端坐如生，頭頂尚有餘溫。於是作了三首絕句哭悼他說：『欲尋遺蹟強沾裳，本自無生可得亡。今夜生公講堂月，滿庭依舊冷如霜。生死猶如臂屈伸，情鐘我輩一酸辛。樂天不是蓬萊客，憑仗西方作主人。欲訪浮雲起滅因，無緣卻見夢中身。安心好住王文度，此理何須更問人。』（塔銘）高麗僧統義天，放棄王位出家。

【English Translation】 English version: He lived in Shulv Village. He cultivated himself with purity and integrity. The famous monks in Wu region all admired him as a great man. Mingjiao said, 'He became a monk under Master Shou, studied the Dharma under Master Ji, and was appreciated by Master Shao.' These three were all men of noble character, extraordinary conduct, and unfathomable depth! How could the world have many like them? Both masters encountered him and personally taught him. If one could meet even one of them, it would be very fortunate, let alone learn the Dharma because of him. The kindness of the two masters is truly great. (Tablet Inscription) Master Haiyue Biandu was from Yunjian. His birth was unusual. His parents sent him to Puzhao Temple to become a monk. He obtained the Dharma from Master Mingzhi. Master Mingzhi ordered him to lecture in his place for eight years, and then he took charge of the temple affairs. Shen Shiqing of the Hanlin Academy governed Hangzhou with strict measures, and most monks were afraid to see him. Only Biandu remained calm and composed as usual. Shen Shiqing was surprised by this and appointed him to a monastic position. Later, he was promoted to Chief Monk Administrator. At that time, Su Dongpo (Su Shi) was the Vice Prefect of Hangzhou and admired his profound Dharma practice and brilliant speech. He once wrote a preface for him, saying, 'The prosperity of Buddhist monks in Qiantang (Hangzhou) is probably the greatest in the world. Men of morality, talent, and wisdom are mixed with those who are mediocre, cunning, and false, making it difficult to manage. Therefore, in addition to the chief and deputy monastic positions, a Chief Monk Administrator is added. The labor of ledgers, documents, running errands, and welcoming guests is specifically assigned to those below the Deputy Chief. The Chief Master oversees the essentials and serves as an example to the public through his practice and understanding.' Master Biandu's appearance and demeanor were dignified and serene, and he did not accumulate unnecessary possessions. One night, a thief entered his room, and he took off his clothes and gave them to the thief, allowing him to escape through a side path. After living there for a short time, he grew tired of social interactions and retired to a thatched cottage, with only his six possessions (referring to himself and his belongings) with him. When he was about to pass away, he left a will, saying that his coffin should not be closed until Su Dongpo arrived. Four days later, Su Dongpo finally arrived from Di Mountain and saw him sitting upright as if alive, with warmth still on his head. So he wrote three quatrains to mourn him, saying, 'Trying to find traces, I force myself to wet my clothes; originally there is no birth, so how can there be death? Tonight, the moon in Master Shengong's lecture hall is still as cold as frost in the courtyard. Birth and death are like the bending and stretching of an arm; our generation is filled with sorrow. Le Tian is not a guest of Penglai; he relies on the Western Paradise to be his master. Wanting to visit the cause of the rising and falling of floating clouds, I have no chance to see my body in a dream. Rest assured and live well, Wang Wendu; why ask others about this principle?' (Epitaph) The Korean Sangha Chief Uicheon, abandoned his throne to become a monk.

家。問法中國。首至四明。郡將命延慶明智三學法鄰二師為館伴。至杭州謁照律師。愿從律學。照為說戒法令習儀範。授以三衣盂缽錫杖。仍有偈曰。為汝裁成應法衣。更將盂錫助威儀。君看宿覺歌中道。不是標形虛事持。朝廷復詔楊次公館伴。所經諸剎迎餞如王臣禮。至金山獨佛印床坐納其大展次。公驚問其故。印曰。義天亦一異國僧爾。眾姓出家同名釋子。安問貴種。若屈道隨俗先失一隻眼。何以示華夏師法乎。朝廷以元為知大體。(僧傳等)

天竺悟法師。錢塘人。每誦咒時身出舍利。所供像亦如之。天聖三年慈雲欲以智者教觀求入大藏。文穆王公擬達天聽。悟曰此非常之事。小子將助之。乃繪千手像。誦大悲密語。誓曰。事果遂當焚此軀。未幾公薨。悟益加精勵。晝夜不廢。越歲乃克如志。悟遂答前誓。新盡尸在。袈裟覆體。儼然如生。眾咸異之。慈雲再積香木焚乃方壞。舍利無數。三歲之後信者尚獲。慈雲作贊刻石曰。悟也吾徒。荷法捐軀。其𦦨赫赫。其樂愉愉。逮火將滅。儼如跏趺。逮骨后碎。璨若圓珠。信古應有。今也則無。芳年三十。真哉丈夫。(金園)

晦堂心禪師。初承南禪師遺命。領住山緣十有三白。於法席正盛時毅然謝事。居西園。以晦命其堂。且曰。吾所辭者世務爾。今欲專

【現代漢語翻譯】現代漢語譯本：義天（僧人名）詢問中原的佛法。首先到達四明（地名，今浙江寧波）。郡守命令延慶、明智、三學、法鄰二位法師作為招待陪伴。到達杭州拜見照律師，希望學習律宗。照律師為他講解戒律法令，教習儀軌規範，授予他三衣（袈裟）、缽盂、錫杖。並作偈語說：『為你裁製合乎佛法的僧衣，更將缽盂錫杖助你顯現威儀。你看看宿覺（指永嘉玄覺）歌中所說，不是表面形式虛假地持有。』朝廷又詔令楊次公招待陪伴。所經過的各個寺廟，都以對待王臣的禮儀迎接送別。到達金山寺，獨自坐在佛印禪師的禪床上，大大地伸展身體。楊次公驚訝地詢問其中的緣故。佛印說：『義天也只是一個異國僧人罷了。大家捨棄俗姓出家，都名為釋子（佛教徒）。哪裡問什麼貴族血統。如果委屈自己的道行，隨從世俗禮節，首先就失去了一隻眼睛。還怎麼給華夏做師範呢？』朝廷認為元（義天法號）懂得大體。（出自《僧傳》等）天竺悟法師，錢塘（地名，今浙江杭州）人。每次誦咒的時候，身體都會出現舍利（佛教聖物）。所供奉的佛像也是這樣。天聖三年（1025年），慈雲（僧人名）想要將智者（佛教宗派名，即天臺宗）的教觀編入大藏經（佛教經典總集），文穆王公（指王欽若）打算上達天聽。悟法師說：『這不是尋常的事情，我將幫助他。』於是繪製千手觀音像，誦持大悲咒的秘密語言，發誓說：『事情如果成功，就焚燒我的身體。』沒過多久，王公去世。悟法師更加精進努力，日夜不停。過了一年，終於如願以償。悟法師於是兌現之前的誓言，焚燒殆盡，屍體還在，袈裟覆蓋身體，就像活著一樣。眾人都感到驚異。慈雲再次堆積香木焚燒，屍體才開始壞掉，舍利無數。三年之後，信徒還能得到。慈雲作贊並刻在石頭上說：『悟啊，我的徒弟，爲了護持佛法捐軀。他的功績顯赫，他的內心快樂。直到火焰將要熄滅，仍然像跏趺坐一樣。直到骨頭後來碎裂，燦爛得像圓珠。相信古代應該有，現在就沒有了。芳年三十，真是大丈夫。』（出自《金園》）晦堂心禪師，最初繼承南禪師的遺命，主持山寺事務十三個年頭。在佛法興盛的時候，毅然辭去職務，居住在西園。用『晦』來命名他的堂，並且說：『我所辭去的是世俗事務罷了。現在想要專心致志』

【English Translation】 English version: Yi Tian (name of a monk) inquired about the Dharma in the Central Plains (China). He first arrived at Siming (place name, present-day Ningbo, Zhejiang). The prefectural governor ordered the Dharma masters Yanqing, Mingzhi, Sanxue, and Falin to be his companions. Upon arriving in Hangzhou, he visited Lawyer Zhao, wishing to study the Vinaya school. Lawyer Zhao explained the precepts and regulations to him, taught him the rules of conduct, and bestowed upon him the three robes (kasaya), alms bowl, and staff. He also composed a verse saying: 'I tailor for you robes that conform to the Dharma, and further grant you the alms bowl and staff to aid your dignity. Look at what Sujue (referring to Yongjia Xuanjue) said in his song, it is not merely holding onto superficial forms in vain.' The imperial court then ordered Yang Cigong to be his companion. The various temples he passed through welcomed and saw him off with the etiquette befitting a royal minister. Upon arriving at Jinshan Temple, he sat alone on the meditation bed of Zen Master Foyin, stretching out his body greatly. Yang Cigong was surprised and asked the reason. Foyin said: 'Yi Tian is just a foreign monk. Everyone abandons their secular surnames to become monks, all named Shakya's disciples (Buddhists). Why ask about noble lineage? If you compromise your practice and follow worldly customs, you will first lose one eye. How can you be a model for China?' The imperial court considered Yuan (Yi Tian's Dharma name) to understand the greater good. (From 'Biographies of Monks', etc.) Dharma Master Wu of Tianzhu (India), was a native of Qiantang (place name, present-day Hangzhou, Zhejiang). Every time he chanted mantras, relics (Buddhist sacred objects) would appear from his body. The Buddha statues he offered were also like this. In the third year of Tiansheng (1025 AD), Ciyun (name of a monk) wanted to include the teachings and contemplations of Zhiyi (name of a Buddhist school, namely Tiantai) into the Tripitaka (collection of Buddhist scriptures), and Duke Wenmu (referring to Wang Qinruo) intended to report this to the emperor. Dharma Master Wu said: 'This is no ordinary matter, I will assist him.' Thereupon, he painted an image of the Thousand-Hand Guanyin, chanted the secret language of the Great Compassion Mantra, and vowed: 'If the matter succeeds, I will burn my body.' Not long after, the Duke passed away. Dharma Master Wu became even more diligent, day and night without ceasing. After a year, he finally achieved his wish. Dharma Master Wu then fulfilled his previous vow, burning himself completely, his body still remained, the kasaya covering his body, just like he was alive. Everyone was amazed. Ciyun again piled up fragrant wood to burn, and the body began to decay, with countless relics. Three years later, believers could still obtain them. Ciyun composed a eulogy and engraved it on stone, saying: 'Wu, my disciple, sacrificed his body to uphold the Dharma. His merits are illustrious, his heart is joyful. Until the flames were about to extinguish, he still sat like in the lotus position. Until the bones later shattered, shining like round pearls. Believe that there should have been in ancient times, but now there is none. At the young age of thirty, truly a great man.' (From 'Golden Garden') Zen Master Huitang Xin, initially inherited the mandate of Zen Master Nan, presiding over the affairs of the mountain temple for thirteen years. At the height of the Dharma's prosperity, he resolutely resigned from his position and resided in the West Garden. He named his hall 'Hui', and said: 'What I have resigned from are worldly affairs. Now I want to dedicate myself'

行佛法。於是榜其門曰。告諸禪學。要窮此道切須自看。無人替代。時中或是看得因緣。自有歡喜入處。卻來入室吐露。待為品評是非深淺。如未發明。但且歇去道自見前。苦苦馳求轉增迷悶。此是離言之道。要在自肯不由他悟。如此發明方名了達無量劫來生死根本。若見得離言之道。即見一切聲色言語是非更無別法。若不見離言之道。便將類會目前差別因緣以為所得。只恐誤認門庭目前光影。自不覺知方成剩法。到頭只是自謾。枉費心力。宜乎晝夜克己精誠。行住觀察微細審思。別無用心。自然有個入路。非是朝夕學成事業。若也不能如是參詳。不如看經禮拜度此殘生。亦自勝如亂生謗法。若送老之時。敢保成個無事人更無他累。其餘入室。今去朔望兩度卻請訪及。(汀江)

孝宗皇帝詔徑山主僧寶印于選德殿。　上曰。三教聖人本同者個道理。印奏曰。譬如虛空東西南北初無二也。　上曰。但聖人所立門戶各別爾。孔子以中庸設教。印曰。非中庸之教何以安立世間。故華嚴云。不壞世間相而成出世間法。法華云。治世語言資生產業皆與實相不相違背。　上曰。今之士夫學孔氏者多隻攻文字。不見夫子之道。不識夫子之心。唯釋迦老子不以文字教人。但直指心源。開示眾生各令悟入。此為殊勝。印曰。非獨今

【現代漢語翻譯】現代漢語譯本修行佛法。於是張貼告示于門上說：『告訴各位禪學者，要窮盡此道，切須自己參看，無人可以替代。』時中或許是看到了因緣，自然有歡喜領悟之處，再來入室坦露，等待我來評判是非深淺。如果尚未發明，就暫且放下，道自然會顯現於眼前。苦苦追求反而會增加迷悶。這是離言之道，關鍵在於自己肯定，不由他人領悟。如此發明，才可稱爲了達無量劫（kalpa）以來生死根本。若能見到離言之道，即見一切聲色言語是非，更無其他法。若不能見到離言之道，便將類似會合目前差別因緣，以為自己所得。只恐怕誤認門庭，目前光影，自己不覺知，反而成為多餘之法。到頭來只是自欺欺人，枉費心力。應當晝夜克制自己，精誠專一，行住坐臥觀察微細，審慎思考，別無其他用心，自然會有個入門途徑。非是朝夕之間可以學成的。若也不能如此參詳，不如看經禮拜度過此殘生，也勝過胡亂誹謗佛法。若到臨終之時，敢保證成為一個無事之人，更無其他拖累。其餘入室請教，今後每月初一、十五（朔望）兩次，歡迎來訪。（汀江）』孝宗皇帝（1162-1189）詔令徑山主僧寶印于選德殿。皇上說：『三教聖人（孔子、老子、釋迦牟尼）本來相同，都是這個道理。』寶印奏答說：『譬如虛空，東西南北，本來沒有二致。』皇上說：『但聖人所立門戶各不相同罷了。孔子以中庸之道設教。』寶印說：『沒有中庸之道，如何安立世間？所以《華嚴經》（Avatamsaka Sutra）說：『不壞世間相而成出世間法。』《法華經》（Lotus Sutra）說：『治世語言，資生產業，皆與實相不相違背。』皇上說：『如今的士人學習孔子，大多隻攻讀文字，不見孔子之道，不識孔子之心。唯有釋迦（Sakyamuni）、老子不以文字教人，但直指心源，開示眾生各令悟入，這才是殊勝之處。』寶印說：『不僅如今

【English Translation】 English version Practicing the Buddha-dharma. Thereupon, a notice was posted on the door saying: 'Tell all Chan (Zen) learners, to exhaust this path, you must examine it yourself, no one can replace you.' Shi Zhong (name of a person) perhaps saw the causes and conditions, and naturally had a joyful understanding. Then come into the room and reveal it, waiting for me to judge the right and wrong, the depth and shallowness. If it has not yet been discovered, then put it aside for now, and the Dao (path) will naturally appear before you. Bitterly seeking will only increase confusion. This is the path beyond words, the key lies in self-affirmation, not relying on others' enlightenment. Such discovery can be called understanding the root of birth and death since countless kalpas (aeons). If you can see the path beyond words, you will see that all sounds, forms, words, and right and wrong are no different from other dharmas. If you cannot see the path beyond words, you will take similar associations of present differential causes and conditions as what you have gained. I am only afraid of mistaking the gateway, the current light and shadow, without realizing it, and instead becoming superfluous dharma. In the end, it is only deceiving yourself and wasting effort. You should restrain yourself day and night, be sincere and focused, observe the subtle details in walking, standing, sitting, and lying down, and think carefully. With no other intention, there will naturally be a way in. It is not something that can be learned in a short time. If you cannot contemplate in this way, it is better to read scriptures and prostrate to the Buddha to spend the rest of your life, which is better than randomly slandering the Dharma. If you reach the time of old age, I dare to guarantee that you will become a person without affairs, with no other burdens. For other inquiries, please visit twice a month on the first and fifteenth (Shuowang) of the month. (Tingjiang)' Emperor Xiaozong (1162-1189) summoned the abbot of Jingshan Monastery, Bao Yin, to the Xuande Hall. The Emperor said: 'The three sages (Confucius, Laozi, Sakyamuni) of the three teachings are originally the same, all this principle.' Bao Yin replied: 'It is like the void, east, west, north, and south, originally there is no difference.' The Emperor said: 'But the schools established by the sages are different.' Confucius established teaching with the doctrine of the Mean.' Bao Yin said: 'Without the doctrine of the Mean, how can the world be established? Therefore, the Avatamsaka Sutra (Flower Garland Sutra) says: 'Without destroying the characteristics of the world, one accomplishes the Dharma of transcending the world.' The Lotus Sutra says: 'The language of governing the world, the means of production and livelihood, are not contrary to the true reality.' The Emperor said: 'Today's scholars who study Confucius mostly only attack the words, not seeing the way of Confucius, not knowing the heart of Confucius. Only Sakyamuni (Shijia) and Laozi do not teach people with words, but directly point to the source of the mind, enlightening all beings to realize and enter, this is superior.' Bao Yin said: 'Not only today'

之學者不見夫子之道。當時十哲如顏子號為具體。盡其平生力量只道得個瞻之在前忽然在後。如有所立卓爾竟捉摸未著。而夫子分明八字打開與諸弟子曰。二三子以我為隱乎。吾無隱乎爾。吾無行而不與二三子者是丘也。以此而觀。夫子未嘗迴避諸弟子。而諸弟子自蹉過也。昔張商英丞相云。唯吾學佛然後能知儒。　上曰。朕意亦謂如此。　上又問曰。莊老何如人。印云。只作得佛門中小乘聲聞人。蓋小乘厭身如桎梏。棄智如雜毒。化火焚身入無為界。正如莊子所謂形固可使槁木。心固可如死灰。於是稱旨。(奏對錄)

可久高僧。錢塘人。遍游講肆。深得天臺旨趣。后居祥符。喜為古律。造于平惔清苦。東坡以詩老呼之。坡因元宵同僚屬觀燈。坡獨往謁之。見其寂然宴坐。作絕句云。門前歌鼓鬧紛崩。一室蕭然冷欲冰。不把琉璃閑照物。始知無盡本非燈。久律己甚嚴。長坐一食。四威儀中法眼未嘗去體。儉約自持。一布衲終身不易。或絕糧辟榖宴坐而已。晚居西湖之濵。修然一榻不留余物。牕外唯紅蕉數本。翠竹數百竿。自號蕭蕭堂。將卒語人曰。吾死蕉竹亦死。后如其言。(怡雲集)

楊次公云。大愿聖人從凈土來。來實無來。深心凡夫從凈土去。去實無去。彼不來此。此不往彼。而其聖凡會遇。兩

得交際。彌陀光明如大圓月。遍照法界唸佛眾生。攝取不捨。諸佛心內眾生塵塵極樂。眾生心中凈土唸唸彌陀。若能發心念彼佛號。即得往生。河沙諸佛有同舌之贊。十方菩薩有同往之心。佛言不信何言可信。不生凈土何土可生。自棄己靈是誰之咎。公臨終時見金臺從空而至。即說偈而逝。偈曰。生亦無可戀。死亦無可舍。太虛空中。之乎者也。將錯就錯。西方極樂。(輔道集等)

玄沙備禪師。福州人。姓謝。少漁于南臺江上。忽棄舟從釋。芒鞋布衲。食才接氣宴坐終日。雪峰呼為備頭陀。再來人也。何不偏參去。備曰。達磨不來東土。二祖不往西天。峰然之。備縛屋玄沙。眾相尋而至。遂成叢林。說法與契經合。諸方有要義未明者皆從決之。示眾曰。佛道閑曠。無有途程。不在三際。豈有升沉。建立乖張。不屬造作。動即涉塵勞之境。靜即沉昏醉之鄉。動靜雙泯即落空亡。動靜雙收即漫汗佛性何必對其塵境如枯木寒灰。但臨機應用不失其宜。如鏡照像不亂光輝。如鳥飛空不雜空色。所以道十方無影像。三界絕行蹤。不墮往來機。不住中間相。譬由壯士展臂不由他力。師子游行豈求伴侶。九霄絕翳何用穿通。一段光明未曾昏昧。到者里。體寂寂。常皎皎。赤赫爓無邊表。圓覺光中不動搖。吞爍乾坤迥然照。(

【現代漢語翻譯】現代漢語譯本得交際：與（阿彌陀佛）溝通。彌陀光明如大圓月：阿彌陀佛的光明就像一個巨大的圓月。遍照法界唸佛眾生：普照整個法界中唸佛的眾生。攝取不捨：攝受他們，永不捨棄。諸佛心內眾生塵塵極樂：所有佛的心中，每一個眾生都身處極樂世界。眾生心中凈土唸唸彌陀：眾生的心中，每一念都是阿彌陀佛的凈土。若能發心念彼佛號：如果能夠發心唸誦阿彌陀佛的名號。即得往生：就能往生到極樂世界。河沙諸佛有同舌之讚：像恒河沙數一樣多的諸佛都會用同樣的言語來讚歎。十方菩薩有同往之心：十方菩薩都有共同前往極樂世界的心願。佛言不信何言可信：佛說的話都不相信，還能相信什麼呢？不生凈土何土可生：不往生凈土，還能往生到哪裡呢？自棄己靈是誰之咎：自己拋棄了自己的靈性，這又能怪誰呢？公臨終時見金臺從空而至：這位居士臨終時，看見金色的蓮臺從空中而來。即說偈而逝：於是說了一首偈頌就去世了。偈曰：生亦無可戀：活著也沒有什麼值得留戀的。死亦無可舍：死去也沒有什麼值得捨棄的。太虛空中：在廣闊的太空中。之乎者也：還執著于這些文字遊戲。將錯就錯：就將錯就錯吧。西方極樂：前往西方極樂世界。(輔道集等)

玄沙備禪師。福州人。姓謝：玄沙備禪師，是福州人，姓謝。少漁于南臺江上：年輕時在南臺江上打魚。忽棄舟從釋：忽然放棄了打魚的生涯，出家為僧。芒鞋布衲：穿著草鞋，披著粗布僧衣。食才接氣宴坐終日：每天只吃很少的食物維持生命，然後整天靜坐。雪峰呼為備頭陀：雪峰禪師稱他為備頭陀。再來人也：說他是乘愿再來的人。何不偏參去：為什麼不去四處參學呢？備曰：達磨不來東土：備禪師說：達摩祖師沒有來過東土（中國）。二祖不往西天：二祖慧可也沒有去過西天（印度）。峰然之：雪峰禪師對此表示贊同。備縛屋玄沙：備禪師在玄沙結廬而居。眾相尋而至：許多人慕名而來。遂成叢林：於是形成了一座叢林。說法與契經合：他所說的法與佛經相符。諸方有要義未明者皆從決之：各地如果有對佛法要義不明白的人，都來向他請教。示眾曰：佛道閑曠：他向大眾開示說：佛道是空曠無垠的。無有途程：沒有固定的道路。不在三際：不落入過去、現在、未來這三際。豈有升沉：哪裡會有上升或下沉呢？建立乖張：任何人為的建立都是不協調的。不屬造作：不屬於人為的造作。動即涉塵勞之境：一動念就進入了塵世的勞苦境界。靜即沉昏醉之鄉：一靜止就陷入昏沉和迷醉的狀態。動靜雙泯即落空亡：如果動和靜都泯滅，那就落入了空無。動靜雙收即漫汗佛性：如果動和靜都接受，那就讓佛性漫無邊際。何必對其塵境如枯木寒灰：何必像枯木寒灰一樣對待塵世的境界呢？但臨機應用不失其宜：只要在面對機緣時，能夠恰當地應用佛法。如鏡照像不亂光輝：就像鏡子照物，不會擾亂自身的光輝。如鳥飛空不雜空色：就像鳥在空中飛翔，不會與天空的顏色相混淆。所以道十方無影像：所以說十方沒有影像。三界絕行蹤：三界之內沒有行蹤。不墮往來機：不落入往來生滅的機巧。不住中間相：不住留在中間的狀態。譬由壯士展臂不由他力：比如壯士伸展手臂，不需要藉助外力。師子**豈求伴侶：獅子吼叫，哪裡需要尋求伴侶？九霄絕翳何用穿通：九霄之上沒有遮蔽，哪裡需要穿透？一段光明未曾昏昧：一段光明從未曾昏暗。到者里：到達這裡。體寂寂：本體是寂靜的。常皎皎：永遠是明亮的。赤赫爓無邊表：紅色的火焰，沒有邊際。圓覺光中不動搖：在圓滿覺悟的光明中，不動搖。吞爍乾坤迥然照：吞吐閃耀，照亮整個宇宙。

【English Translation】 English version Gaining Intercourse: Communicating with (Amitabha Buddha). Amitabha's Light is Like a Great Round Moon: The light of Amitabha Buddha is like a giant full moon. Universally Illuminating the Dharma Realm and Sentient Beings Who Recite the Buddha's Name: Shining throughout the entire Dharma realm, illuminating all sentient beings who recite the Buddha's name. Receiving and Never Abandoning: Receiving them and never abandoning them. Within the Hearts of All Buddhas, Sentient Beings in Every Dust Mote are in Utmost Bliss: In the hearts of all Buddhas, every sentient being is in the Land of Ultimate Bliss. Within the Hearts of Sentient Beings, the Pure Land is Every Thought of Amitabha: In the hearts of sentient beings, every thought is Amitabha's Pure Land. If One Can Arouse the Mind to Recite That Buddha's Name: If one can arouse the mind to recite the name of Amitabha Buddha. One Will Attain Rebirth: One will be reborn in the Land of Ultimate Bliss. Buddhas as Numerous as the Sands of the Ganges Have the Same Tongue of Praise: Buddhas as numerous as the sands of the Ganges will praise with the same words. Bodhisattvas of the Ten Directions Have the Same Mind to Go There: Bodhisattvas of the ten directions all have the same aspiration to go to the Land of Ultimate Bliss. If You Do Not Believe the Buddha's Words, What Words Can You Believe: If you do not believe the Buddha's words, what can you believe? If You Are Not Born in the Pure Land, Where Can You Be Born: If you are not born in the Pure Land, where can you be born? Abandoning One's Own Spirit, Whose Fault Is It: Abandoning one's own spirit, whose fault is it? When the Layman Was About to Die, He Saw a Golden Platform Descending from the Sky: When this layman was about to die, he saw a golden lotus platform descending from the sky. He Spoke a Verse and Passed Away: He then spoke a verse and passed away. The verse says: In Life, There is Nothing to Cling To: In life, there is nothing to cling to. In Death, There is Nothing to Abandon: In death, there is nothing to abandon. In the Great Empty Space: In the vast empty space. 'Zhi Hu Zhe Ye' (Classical Chinese Particles): Still clinging to these literary games. Making the Best of a Bad Situation: Just making the best of a bad situation. The Western Land of Ultimate Bliss: Going to the Western Land of Ultimate Bliss. (From the 'Fudao Ji' Collection, etc.)

Zen Master Xuansha Bei, a Native of Fuzhou, Surname Xie: Zen Master Xuansha Bei was a native of Fuzhou, with the surname Xie. In His Youth, He Fished on the Nantai River: In his youth, he fished on the Nantai River. Suddenly Abandoning His Boat, He Followed the Buddha: Suddenly abandoning his fishing career, he became a monk. Wearing Straw Sandals and a Coarse Cloth Robe: Wearing straw sandals and a coarse cloth robe. Eating Just Enough to Sustain Life, He Sat in Meditation All Day: Eating only enough to sustain life, he sat in meditation all day. Xuefeng Called Him 'Bei the Ascetic': Zen Master Xuefeng called him 'Bei the Ascetic'. A Reincarnation: Saying he was a reincarnation. Why Not Go and Study Widely: Why not go and study widely? Bei Said: Bodhidharma Did Not Come to the Eastern Land: Bei said: Bodhidharma did not come to the Eastern Land (China). The Second Patriarch Did Not Go to the Western Heaven: The Second Patriarch Huike did not go to the Western Heaven (India). Xuefeng Agreed: Xuefeng agreed with this. Bei Built a Hut in Xuansha: Bei built a hut in Xuansha. Many Sought Him Out: Many people sought him out, drawn by his reputation. Thus, a Monastery Was Formed: Thus, a monastery was formed. His Teachings Aligned with the Sutras: His teachings aligned with the Buddhist sutras. Those from Various Places with Unclear Essential Meanings All Sought Him for Resolution: Those from various places who did not understand the essential meanings of Buddhism all sought him for resolution. He Instructed the Assembly, Saying: The Buddha Path is Vast and Open: He instructed the assembly, saying: The Buddha Path is vast and open. There is No Fixed Path: There is no fixed path. It is Not Within the Three Times: It does not fall into the three times of past, present, and future. How Can There Be Ascending or Descending: How can there be ascending or descending? Any Artificial Establishment is Unharmonious: Any artificial establishment is unharmonious. It Does Not Belong to Artificial Creation: It does not belong to artificial creation. Movement Immediately Enters the Realm of Worldly Toil: A single thought immediately enters the realm of worldly toil. Stillness Immediately Sinks into a State of Dullness and Intoxication: Stillness immediately sinks into a state of dullness and intoxication. If Both Movement and Stillness Are Extinguished, One Falls into Emptiness: If both movement and stillness are extinguished, one falls into emptiness. If Both Movement and Stillness Are Accepted, Buddhahood Spreads Boundlessly: If both movement and stillness are accepted, Buddhahood spreads boundlessly. Why Treat the Worldly Realm Like Dead Wood and Cold Ashes: Why treat the worldly realm like dead wood and cold ashes? But When Facing Opportunities, Apply the Dharma Appropriately: But when facing opportunities, apply the Dharma appropriately. Like a Mirror Reflecting Images Without Disturbing Its Radiance: Like a mirror reflecting images without disturbing its radiance. Like a Bird Flying in the Sky Without Mixing with the Color of the Sky: Like a bird flying in the sky without mixing with the color of the sky. Therefore, It Is Said That the Ten Directions Have No Images: Therefore, it is said that the ten directions have no images. The Three Realms Have No Traces: The three realms have no traces. Not Falling into the Mechanism of Coming and Going: Not falling into the mechanism of coming and going. Not Dwelling in the Middle State: Not dwelling in the middle state. It Is Like a Strong Man Extending His Arm Without Relying on External Force: It is like a strong man extending his arm without relying on external force. Does a Lion's Roar Need to Seek Companions: Does a lion's roar need to seek companions? What Need is There to Pierce Through the Absence of Obstacles in the Highest Heavens: What need is there to pierce through the absence of obstacles in the highest heavens? A Segment of Light Has Never Been Dim: A segment of light has never been dim. Arriving Here: Arriving here. The Essence is Silent: The essence is silent. Always Bright: Always bright. Red Flames Without Boundary: Red flames without boundary. Unwavering in the Light of Perfect Enlightenment: Unwavering in the light of perfect enlightenment. Swallowing and Sparkling, Illuminating the Entire Universe:

傳燈)

文潞公。居洛陽嘗致齋往龍安寺瞻禮聖像。一日像忽朽墮。公見之略不加敬。但瞪視而出。傍有僧曰。何不作禮。公曰像既壞吾將何禮。僧曰。先聖道。譬如官路土。私人掘為像。智者知路土。凡愚謂像生。后時官欲行。還將像填路。像本不生滅。路亦無新故。公聞之有省。由是慕道甚力。年九十餘。晨香夜坐未嘗少廢。每日愿曰。愿我常精進。勤修一切善。愿我了心宗。廣度諸含識。(梅溪雜錄)

普首坐。自號性空。得旨于死心。久居華亭。好吹鐵笛。放曠自樂人莫測之。喜為偈句開導於世。偈曰。學道猶如守禁城。晝防六賊夜醒醒。將軍主將能行令。不動干戈致太平。又曰。不耕而食不蠶衣。物外清閑過聖時。未透祖師關棙子。也須存意著便宜。一日告眾曰。坐脫立亡不如水葬。一省柴燒。二免開壙。撒手便行。不妨快暢。誰是知音。舡子和尚高風難繼。百千年一曲漁歌少人唱。遂向青龍江上乘木盆張布帆泛遠而沒。(普燈)

愚法師。嘉禾人。棄儒從釋。精苦自勵凡三十年。加功進行未嘗一日輒廢。嘗與道潛．則章二師為友。潛能詩近名。而章與師韜光鏟彩不求人知。唯務己行。而章先卒。及愚將順世。告眾曰。吾夢神人告云。汝同學僧則章得普賢願行三昧已生凈土。彼待汝久。

【現代漢語翻譯】現代漢語譯本文潞公（人名）。居住在洛陽時，曾經齋戒后前往龍安寺瞻仰聖像。一天，佛像忽然朽壞墜落。文潞公看見了，略微沒有增加敬意，只是瞪著眼睛看著就出去了。旁邊有個僧人說：『為什麼不作禮？』文潞公說：『佛像既然壞了，我將向什麼作禮？』僧人說：『先聖說道，譬如官路上的土，私人挖掘出來做成佛像。智者知道是路上的土，凡夫愚人卻說是佛像生出來了。以後官府要修路，還要把佛像拿來填路。佛像本來就沒有生滅，路也沒有新舊。』文潞公聽了，有所領悟。由此非常努力地仰慕佛道。年紀九十多歲，早晨燒香晚上打坐，未曾稍微懈怠。每天發願說：『愿我常常精進，勤奮地修習一切善事。愿我明瞭心宗，廣泛地度化一切有情眾生。』（《梅溪雜錄》）普首座（僧人職稱）。自號性空。從死心禪師處得到宗旨。長久居住在華亭。喜歡吹鐵笛，放縱曠達，自得其樂，人們無法測度他。喜歡作偈語來開導世人。偈語說：『學道猶如守衛禁城，白天防備六賊（色、聲、香、味、觸、法），夜晚醒覺不寐。將軍和主將能夠施行號令，不動用干戈就能達到太平。』又說：『不耕種而有食物吃，不養蠶而有衣服穿，在世俗之外清閑地度過聖人的時代。沒有透徹祖師的關捩子（比喻參禪的門徑），也必須存心留意佔些便宜。』一天，告訴眾人說：『坐著死去、站著死去不如水葬，一是節省柴火，二是免去挖墓穴。撒手就走，不妨快活舒暢。誰是知音？舡子和尚（唐代禪師）的高風難以繼承，百千年也少有人唱一曲漁歌。』於是面向青龍江上，乘坐木盆，張開布帆，漂向遠方而消失了。（《普燈》）愚法師（僧人職稱）。嘉禾人。放棄儒學而出家為僧。精進刻苦地自我勉勵，總共三十年。更加努力地修行，未曾有一天懈怠。曾經與道潛、則章二位法師為友。道潛擅長寫詩，接近名利。而則章法師與愚法師韜光養晦，不求人知，只致力於自身的修行。則章法師先去世了。到愚法師將要去世時，告訴眾人說：『我夢見神人告訴我，你的同學僧人則章，得到普賢願行三昧，已經往生凈土。他等待你很久了。』

【English Translation】 English version Wen Lugong (person's name), while residing in Luoyang, once observed a fast and went to Long'an Temple to pay homage to the sacred image. One day, the image suddenly decayed and fell. When Duke Wen saw it, he showed little reverence, merely staring at it before leaving. A monk nearby said, 'Why don't you pay your respects?' Duke Wen replied, 'Since the image is broken, to what shall I pay my respects?' The monk said, 'The ancient sage said, it is like the soil on an official road, which a private person digs up to make an image. The wise know it is road soil, but the foolish say the image is born. Later, when the government wants to repair the road, they will use the image to fill the road. The image is fundamentally neither born nor does it die, and the road is neither new nor old.' Duke Wen, upon hearing this, had an awakening. From then on, he greatly admired the Buddhist path. In his nineties, he burned incense in the morning and meditated at night, never slacking. Every day he vowed, 'May I always be diligent, diligently cultivating all good deeds. May I understand the essence of the mind, and extensively liberate all sentient beings.' (From 'Miscellaneous Records of Meixi') Master Pu (a monastic title), styled himself Xingkong (meaning 'emptiness of nature'). He received the essence from Zen Master Sixin. He resided in Huating for a long time. He enjoyed playing the iron flute, living freely and unrestrainedly, which people could not fathom. He liked to compose verses to enlighten the world. The verse says, 'Studying the Way is like guarding a forbidden city, guarding against the six thieves (form, sound, smell, taste, touch, and dharma) by day, and staying awake at night. If the general and commander can enforce orders, peace can be achieved without resorting to arms.' Another verse says, 'Eating without plowing, wearing clothes without weaving silk, living leisurely outside the mundane world, surpassing the age of sages. Without penetrating the linchpin (a metaphor for the gateway to Zen) of the patriarchs, one must still be mindful to take advantage.' One day, he told the assembly, 'Sitting in death or standing in death is not as good as water burial, firstly saving firewood, and secondly avoiding digging a grave. Letting go and departing is carefree and joyful. Who is a kindred spirit? The noble spirit of Monk Chuanzi (Zen master of the Tang Dynasty) is difficult to inherit, and for hundreds and thousands of years, few sing a fisherman's song.' Then, facing the Qinglong River, he rode a wooden basin, unfurled a cloth sail, and drifted away into the distance and disappeared. (From 'Pu Deng') Dharma Master Yu (a monastic title), was a native of Jiahe. He abandoned Confucianism and became a monk. He diligently encouraged himself for a total of thirty years. He worked harder in his practice, never slacking for a single day. He was friends with Dharma Masters Daoqian and Zezhang. Daoqian was skilled in poetry and close to fame and profit. Dharma Master Zezhang and Dharma Master Yu, on the other hand, concealed their talents and did not seek recognition, focusing only on their own practice. Dharma Master Zezhang passed away first. When Dharma Master Yu was about to pass away, he told the assembly, 'I dreamed that a divine being told me, your fellow monk Zezhang has attained the Samadhi of the Vows and Practices of Samantabhadra and has already been reborn in the Pure Land. He has been waiting for you for a long time.'

曷可遲留。於是凈土聖相及諸花樂悉見在前。愚即說偈而逝。偈曰。空里千花羅網。夢中七寶蓮池。踏得西歸路穩。更無一點狐疑。(行業記)

東坡曰。已饑方食未飽先止。散步逍遙務令腹空。當腹空時即入靜室。端坐默唸數出入息。從一數至十。從十數至百數至數百。此身兀然此心寂然。與虛空等不煩禁制。如是久之一息自住。不出不入時。覺此息從毛竅中八萬四千云烝霧起。無始已來諸病自除。諸障消滅。自然明悟。譬如盲人忽然有眼。爾時不用尋人指路也。(大全)

靈芝照律師。錢塘人。幼有夙成。年十八以通經得度。在沙彌中已為眾講解習毗尼。每悵然興恨無所師承。時處謙法師深得天臺之道。師見之曰真吾師矣。請居坐下。風雨寒暑日行數里。謙每講必待師至。或少后眾以過時為請。謙必曰。聽講人未至。其愛之若此。師欲棄所習而從之。謙曰。近世律教中微。汝他日必為宗匠。當明法華以弘四分。吾道不在茲乎。師乃慱究群宗以律為本。非茍言之實允蹈之。嘗依南山。六時致禮晝夜行道。持盂乞食衣唯大布。食不過中一缽三衣。囊無長物。凡有祈禬誠達穹昊。祈蝗而蝗出境。祈雨而雨成霖。述古龐公命師禱雨。懺未絕口震雷大霔。公曰。吾家數世不事佛矣。今遇吾師不得不歸向也。太師

【現代漢語翻譯】現代漢語譯本何必遲疑逗留？於是西方凈土的莊嚴景象以及各種鮮花和音樂都顯現在眼前。這愚人便說了偈語後去世。偈語說：『空中佈滿千朵鮮花編織的羅網，夢中呈現七寶裝飾的蓮花池。踏上穩穩當當的西歸之路，心中再沒有一點狐疑。』（出自《行業記》）

蘇東坡說：『等到飢餓時才吃飯，還沒吃飽就停止。散步時悠閒自在，務必使腹中空虛。當腹中空虛時，就進入安靜的房間。端正坐好，默默地數自己的呼吸，從一數到十，從十數到一百，從一百數到幾百。這時身體安穩不動，內心寂靜無聲，與虛空相等，不需要任何約束。這樣持續一段時間，呼吸自然停止，不再呼出也不再吸入。感覺這氣息從毛孔中像八萬四千朵雲一樣蒸騰昇起，從無始以來所患的各種疾病自然消除，各種業障消滅。自然而然地明悟，就像盲人忽然有了眼睛一樣。這時就不需要別人指路了。』（出自《大全》）

靈芝照律師，錢塘人。從小就很有天賦。十八歲時因為精通佛經而出家。在沙彌中就已經為大家講解《毗尼》（Vinaya，戒律）。常常悵然若失，遺憾沒有老師可以師從。當時處謙法師深得天臺宗的精髓。靈芝照律師見到他后說：『這真是我要尋找的老師啊！』於是請求到他門下學習。無論颳風下雨，嚴寒酷暑，每天都要走幾里路。處謙法師每次講經說法，都一定要等靈芝照律師到了才開始。有時靈芝照律師稍微晚到一會兒，大家就以時間已過為由請求開始。處謙法師一定會說：『聽講的人還沒到。』他喜愛靈芝照律師就像這樣。靈芝照律師想要放棄自己所學的去跟隨處謙法師學習天臺宗。處謙法師說：『近來律宗衰微，你將來必定會成為律宗的宗師。應當通達《法華經》（Lotus Sutra）來弘揚《四分律》（Dharmaguptaka Vinaya）。我的道不在這些方面啊。』於是靈芝照律師廣泛研究各個宗派，以律宗為根本。他不是隨便說說，而是真正地去實踐。他曾經傚法南山律師，每天六時都虔誠地禮拜，日夜不停地修行。手持缽盂乞食，身上只穿粗布衣服。吃飯不超過中午，只有一缽飯和三件衣服。口袋裡沒有多餘的東西。凡是有祈禱的事情，他的誠心都能傳達到上天。祈禱消除蝗蟲，蝗蟲就離開了境內；祈禱下雨，雨就下成了大雨。述古龐公命令靈芝照律師祈雨，懺悔還沒有結束，就響起了震耳欲聾的雷聲，下起了傾盆大雨。龐公說：『我家幾代人都不信佛了。今天遇到大師，不得不歸向佛門了。』太師（指高官）

【English Translation】 English version Why hesitate and linger? Then the sacred appearance of the Pure Land, along with various flowers and music, all appeared before him. This foolish one then spoke a verse and passed away. The verse says: 'In the sky, a thousand flowers are woven into a net; in a dream, a lotus pond adorned with seven treasures appears. Having stepped onto the steady path of returning to the West, there is no longer a trace of doubt.' (From 'Industry Records')

Dongpo said: 'Eat only when hungry, and stop before being full. Stroll leisurely, making sure the stomach is empty. When the stomach is empty, enter a quiet room. Sit upright and silently count your breaths, from one to ten, from ten to one hundred, from one hundred to several hundred. At this time, the body is stable and unmoving, the mind is silent and still, equal to the void, without any need for restraint. Continue like this for a period of time, and the breath will naturally stop, neither exhaling nor inhaling. Feel this breath rising from the pores like eighty-four thousand clouds, and all the diseases suffered since beginningless time will naturally be eliminated, and all obstacles will be extinguished. Naturally awaken, just like a blind person suddenly gaining sight. At that time, there is no need for others to point the way.' (From 'Complete Works')

Vinaya Master Lingzhi Zhao, a native of Qiantang, possessed innate talent from a young age. At the age of eighteen, he became a monk due to his mastery of the scriptures. Among the novice monks, he was already explaining the 'Vinaya' (discipline). He often felt lost and regretted not having a teacher to learn from. At that time, Dharma Master Chuqian deeply understood the essence of the Tiantai school. When Vinaya Master Lingzhi Zhao saw him, he said, 'This is truly the teacher I have been seeking!' So he requested to study under him. Regardless of wind, rain, cold, or heat, he would walk several miles every day. Dharma Master Chuqian would always wait for Vinaya Master Lingzhi Zhao to arrive before starting to lecture. Sometimes, Vinaya Master Lingzhi Zhao would be slightly late, and everyone would request to start because the time had passed. Dharma Master Chuqian would always say, 'The person who is listening to the lecture has not arrived yet.' He loved Vinaya Master Lingzhi Zhao like this. Vinaya Master Lingzhi Zhao wanted to abandon what he had learned and follow Dharma Master Chuqian to study the Tiantai school. Dharma Master Chuqian said, 'In recent times, the Vinaya school has declined. You will surely become a master of the Vinaya school in the future. You should master the 'Lotus Sutra' to promote the 'Dharmaguptaka Vinaya'. My path is not in these areas.' So Vinaya Master Lingzhi Zhao extensively studied various schools, taking the Vinaya school as the foundation. He did not just say it casually, but truly practiced it. He once followed Vinaya Master Nanshan, offering sincere prostrations six times a day, practicing day and night. He carried a begging bowl, wore only coarse cloth clothes. He ate no later than noon, with only one bowl of rice and three robes. There were no extra items in his bag. Whenever there were prayers, his sincerity could reach the heavens. When he prayed to eliminate locusts, the locusts left the territory; when he prayed for rain, the rain turned into a heavy downpour. Shu Gu Pang Gong ordered Vinaya Master Lingzhi Zhao to pray for rain. Before the repentance was finished, deafening thunder sounded, and a torrential rain fell. Pang Gong said, 'My family has not believed in Buddhism for generations. Today, meeting the master, I have no choice but to turn to Buddhism.' Grand Tutor (referring to a high-ranking official)

史越王題其碑陰曰。儒以儒縛。律以律縛。學者之大病。唯師三千威儀八萬細行具足無玷。而每蟬蛻于定慧之表。毗尼藏中真法主子。故能奮數百歲后直與南山比肩。功實倍之。向使師身不披緇。必為儒宗特立超詣。惜哉。師沒後二十六年。遺馨不泯。朝廷錫號大智律師。塔曰戒光。以賜謚之寵不及載劉公之文。因書於後。(塔銘)

大慧禪師謁湛堂準和尚指以入道捷徑。慧橫機無讓。準訶之曰。汝不悟者。病在意識領會。是為所知障矣。時逸士李商老參道于準。適有言曰。道須神悟。妙在心空。體之不假于聦明。得之頓超于聞見。李擊節曰。何必讀四庫書然後為學哉。以故結為方外友。準示寂。慧謁丞相無盡居士請準塔銘。公雅以禪學自許。非具大知見無敢登其門。慧承顏接詞綽有餘裕。公稱之曰。子禪逸格矣。慧曰奈自未肯邪。公曰若爾見川勤可也。於是謁圓悟京之天寧。因升坐次。舉僧問雲門如何是諸佛出身處。門云東山水上行。若有人問天寧。即向他道。熏鳳自南來殿閣生微涼。慧忽然前後際斷。雖然動相不生。卻在凈顆顆處。每入室。悟曰。也不易。爾得到者個田地。可惜死了不能得活。不疑語句是為大病。不見道懸崖撒手自肯承當。末後再蘇欺君不得。須信有者個道理始得。悟室中嘗問有句無句如

【現代漢語翻譯】現代漢語譯本：史越王在石碑背面題寫道：『儒家被儒家束縛，律宗被律宗束縛，這是學者的最大弊病。只有像律師這樣，三千威儀和八萬細行都圓滿無缺，卻能超脫于禪定和智慧之外，堪稱毗尼藏中的真正法主。』所以他才能在數百年後，直接與南山律師（唐代律師，義凈(635-713)）相提並論，功績甚至超過他。如果律師沒有出家，必定會成為儒家的傑出代表。可惜啊！律師去世二十六年之後，他的美名依然沒有消失。朝廷賜予他『大智律師』的稱號，塔名為『戒光』。因為賜予謚號的恩寵沒有記載劉公的文章，所以記錄在後面。（塔銘）

大慧禪師拜訪湛堂準和尚，準和尚指點他入道的捷徑。大慧禪師隨機應變，毫不遜色。準和尚呵斥他說：『你不能領悟，病根在於用意識去領會，這就是所知障啊！』當時，隱士李商老在準和尚處參禪悟道，恰好有人說：『道須要靠神悟，妙處在於心空。體會它不需要依靠聰明，得到它就能立刻超越聽聞。』李商老拍手叫絕說：『何必讀遍四庫全書才能成為學者呢？』因此與大慧禪師結為方外之友。準和尚圓寂后，大慧禪師拜訪丞相無盡居士，請求他撰寫準和尚的塔銘。無盡居士一向以精通禪學自詡，不是具有大智慧見解的人，他是不允許登門的。大慧禪師應對從容，言辭得體。無盡居士稱讚他說：『你的禪風灑脫啊！』大慧禪師說：『只是自己還不認可。』無盡居士說：『如果這樣，見川勤禪師就可以了。』於是大慧禪師拜訪了圓悟克勤禪師在天寧寺。在圓悟克勤禪師升座說法時，他引用僧人問雲門文偃禪師的話：『如何是諸佛出身處？』雲門文偃禪師回答說：『東山水上行。』如果有人問天寧禪師，就對他說：『薰風從南邊吹來，殿閣里感到微微涼意。』大慧禪師忽然感到前後念頭斷絕。雖然動相不生，卻在清凈明澈處。每次進入圓悟克勤禪師的房間，圓悟克勤禪師都說：『也不容易啊！你到達這個田地，可惜死了不能復活。』不懷疑語句是最大的毛病。沒聽過『懸崖撒手，自肯承擔，末後再蘇，欺君不得』這句話嗎？必須相信有這個道理才行。圓悟克勤禪師在房間里曾經問：『有句無句，如……』

【English Translation】 English version: Shi, the King of Yue, inscribed on the back of the stele: 'Confucianism is bound by Confucianism, and the Vinaya is bound by the Vinaya. This is the greatest malady of scholars. Only a Vinaya Master, whose three thousand dignities and eighty thousand minor practices are complete and flawless, can transcend both Samadhi and Prajna, and is a true Dharma Lord within the Vinaya Pitaka.' Therefore, he can be compared directly with Vinaya Master Nanshan (Tang Dynasty Vinaya Master, Yijing (635-713)) hundreds of years later, and his merits even surpass him. If the Vinaya Master had not become a monk, he would surely have become an outstanding representative of Confucianism. Alas! Twenty-six years after the Vinaya Master's death, his good name has not disappeared. The court bestowed upon him the title 'Great Wisdom Vinaya Master,' and the pagoda was named 'Jie Guang' (Precept Radiance). Because the favor of bestowing the posthumous title was not recorded in Duke Liu's article, it is recorded here. (Pagoda Inscription)

Chan Master Dahui visited Venerable Zhantang Zhun, who pointed out the shortcut to entering the Tao. Chan Master Dahui responded readily and without reservation. Venerable Zhun rebuked him, saying: 'Your inability to comprehend lies in using consciousness to understand, which is the obstacle of what is known!' At that time, the recluse Li Shanglao was practicing Chan with Venerable Zhun, and someone happened to say: 'The Tao must be understood through spiritual enlightenment, and its wonder lies in the emptiness of the mind. To experience it does not require intelligence, and to attain it immediately transcends hearing and seeing.' Li Shanglao clapped his hands and exclaimed: 'Why must one read all the books in the Siku Quanshu (Complete Library in Four Sections) to become a scholar?' Therefore, he became a friend of Chan Master Dahui outside the mundane world. After Venerable Zhun passed away, Chan Master Dahui visited Prime Minister Layman Wujin, requesting him to write the inscription for Venerable Zhun's pagoda. Layman Wujin always prided himself on his mastery of Chan, and he would not allow anyone without great wisdom and insight to enter his door. Chan Master Dahui responded calmly and spoke appropriately. Layman Wujin praised him, saying: 'Your Chan style is unrestrained!' Chan Master Dahui said: 'But I myself do not approve of it.' Layman Wujin said: 'If so, you can see Chan Master Jianchuan Qin.' Thereupon, Chan Master Dahui visited Chan Master Yuanwu Keqin at Tianning Temple. When Chan Master Yuanwu Keqin ascended the seat to preach, he quoted a monk's question to Chan Master Yunmen Wenyan: 'What is the birthplace of all Buddhas?' Chan Master Yunmen Wenyan replied: 'Walking on the water of Dongshan.' If someone asks Chan Master Tianning, tell him: 'The gentle breeze blows from the south, and a slight coolness arises in the halls and pavilions.' Chan Master Dahui suddenly felt that his past and future thoughts were cut off. Although the appearance of movement did not arise, he was in a state of pure clarity. Each time he entered Chan Master Yuanwu Keqin's room, Chan Master Yuanwu Keqin would say: 'It is not easy! You have reached this state, but it is a pity that you cannot come back to life after death.' Not doubting words is the greatest fault. Have you not heard the saying, 'Let go of the cliff, willingly take responsibility, and if you revive later, you cannot deceive the ruler'? You must believe in this principle. Chan Master Yuanwu Keqin once asked in his room: 'With or without a phrase, like...'

藤倚樹。開口便道不是。慧一日同客藥石。把箸在手忘了吃食。悟笑謂客曰。者漢參得黃楊木禪也。慧憤然問曰。和尚嘗問五祖和尚有句無句如藤倚樹。祖如何答。悟曰描也描不成畫也畫不就。又問樹倒藤枯句歸何處。祖曰相隨來也。慧抗聲曰我會也。從是豁然無有凝礙。未幾取道江西。邂逅待制韓子蒼劇談儒釋。深歎服之。館于書齋半年。晨興相揖外。非時不許講。行不讓先後。坐不問賓主。相忘爾。汝傾倒緒餘。無日無法喜樂也。后以丞相張魏公挽住徑山。天下衲子靡然景從。眾將二萬指。慧不不繩以清規。容其自律。每有禪者徴詰要義。或氣論不合諍于大慧之前。慧不決鉅細。例送堂司趁出。時維那紹真。蜀之義士。大慧凡有令下寢而不行。甚則令遊山。后聞于慧。慧大稱之曰。非妙喜龍象窟中。安得有此悅眾。瑩仲溫曰。蓋師倜儻好義。趣識高明。性雖急。量實寬。雖怒罵中實慈。眾中有不徇律者。一時據令而行。未嘗有傷人害物之意。師所以稱之者深有旨矣。後人可不爲鑑。(正續傳)

冶父川禪師。蘇之弓級也。以宿種故喜聽禪法。常參景德謙禪師。謙示以趙州狗子無佛性因緣。早夜參究從爾廢職。尉怒笞之。忽于杖下大悟玄要。謙為改名曰。汝舊呼狄三。爾名道川。此去能豎起脊梁。益加奮勵。

【現代漢語翻譯】現代漢語譯本：藤條依附樹木。一開口就說『不是』。慧有一天和客人一起用藥石（指齋飯），拿著筷子卻忘了吃東西。悟禪師笑著對客人說：『這位參透了黃楊木禪。』慧憤然問道：『和尚您曾經問五祖和尚，有句無句如藤倚樹，五祖如何回答？』悟禪師說：『描也描不成，畫也畫不就。』又問：『樹倒藤枯，句歸何處？』五祖說：『相隨來也。』慧高聲說：『我明白了！』從此豁然開朗，沒有了凝滯阻礙。不久，他前往江西，偶然遇到待制韓子蒼，兩人深入探討儒釋，韓子蒼非常歎服他，便將他安置在書齋住了半年。每天早晨互相作揖問候之外，不是時候不允許講法，行走不分先後，坐著不問賓主，彼此相忘于江湖。韓子蒼傾倒自己的所學，沒有一天不感到法喜充滿。後來被丞相張魏公挽留住持徑山寺，天下的僧人都紛紛效仿追隨。僧眾將近兩萬，慧禪師不用清規戒律來約束他們，而是容許他們自我約束。每當有禪者前來請教要義，或者因為意見不合在大慧禪師面前爭論，慧禪師不分大小，一律送到堂司趕出去。當時維那（寺院的綱領執事）紹真，是四川的義士，大慧禪師凡是有命令下達，他就擱置不執行，嚴重的時候甚至命令他去遊山玩水。後來這件事傳到大慧禪師那裡，大慧禪師大大稱讚他說：『不是妙喜（大慧禪師的號）龍象窟中，怎麼能有這樣令人喜悅的大眾。』瑩仲溫說：『大慧禪師倜儻好義，見識高明，性子雖然急，但度量實在寬宏。雖然怒罵，但其中包含著慈悲。僧眾中有不遵守戒律的人，一時按照命令執行，卻不曾有傷害人和物的意思。大慧禪師稱讚他，其中有很深的用意啊！後人不可以不以此爲鑑。』（《正續傳》）

冶父川禪師，是蘇州的弓級人。因為宿世的善根，喜歡聽聞禪法。經常參訪景德謙禪師。謙禪師用趙州『狗子無佛性』的因緣來開示他。他早晚參究，甚至因此荒廢了職務。長官憤怒地鞭打他。他忽然在杖下大悟玄要。謙禪師為他改名為道川，說：『你以前叫狄三，現在叫道川。從此以後能挺直脊樑，更加奮發努力。』

【English Translation】 English version: A vine clings to a tree. To open one's mouth is to say 'not'. One day, Hui was taking medicine with a guest. He held his chopsticks but forgot to eat. Wu smiled and said to the guest, 'This fellow has comprehended the Zen of boxwood.' Hui indignantly asked, 'The master once asked the Fifth Patriarch, 'Is there a sentence or not, like a vine clinging to a tree?' How did the Patriarch answer?' Wu said, 'It cannot be depicted, it cannot be painted.' He further asked, 'When the tree falls and the vine withers, where does the sentence return?' The Patriarch said, 'They come together.' Hui exclaimed, 'I understand!' From then on, he was enlightened and free from obstruction. Soon after, he went to Jiangxi and happened to meet Han Zicang, a court attendant. They had a deep discussion on Confucianism and Buddhism, and Han Zicang greatly admired him. He housed him in his study for half a year. Apart from bowing to each other in the morning, lecturing was not allowed at other times. They did not yield precedence in walking, nor did they inquire about the host or guest when sitting. They forgot each other in the world. Han Zicang poured out his knowledge, and there was not a day without the joy of Dharma. Later, he was persuaded by Prime Minister Zhang Weigong to reside at Jingshan Temple. The monks of the world followed him. The congregation numbered nearly twenty thousand. Hui did not restrain them with strict rules but allowed them to self-regulate. Whenever a Zen practitioner came to inquire about the essentials, or if there was a dispute due to disagreement, Hui would send them to the hall to be expelled, regardless of the matter's importance. At that time, the director Shaozhen, a righteous man from Sichuan, would often ignore Hui's orders. In severe cases, he would even order him to travel and enjoy the scenery. When Hui heard about this, he praised him greatly, saying, 'If not for the dragon's cave of Miaoxi (Great Wisdom), how could there be such a delightful assembly?' Ying Zhongwen said, 'The master is unconventional and righteous, with high insight and understanding. Although his temperament is quick, his capacity is truly broad. Although he scolds, he is truly compassionate. If there are those in the assembly who do not follow the rules, they are temporarily ordered to comply, but there is never any intention to harm people or things. The master's praise of him has a deep meaning! Later generations should take this as a lesson.' (From Zhengxu Chuan)

Zen Master Yefu Chuan was from Gongji in Suzhou. Because of his past karma, he liked to listen to Zen teachings. He often visited Zen Master Jingde Qian. Zen Master Qian used the story of Zhaozhou's 'dog has no Buddha-nature' to instruct him. He studied it day and night, even neglecting his duties. The official was angry and beat him. Suddenly, under the blows of the staff, he had a great enlightenment of the profound essence. Zen Master Qian changed his name to Daochuan, saying, 'You were formerly called Di San, now you are called Daochuan. From now on, you will be able to straighten your spine and strive even harder.'

則其道如川之增茍。其放怠無足言矣。川佩服其訓。志願弗移。嘗頌金剛經。今行於世。開法冶父。冬至示眾曰。群陰銷盡一陽生。草木園林盡發萌。唯有衲僧無底缽。依前盛飯又盛羹。(舟峰集)

德山密禪師。會下有一禪者用工甚銳。看狗子無佛性話久無所入。一日忽見狗頭如日輪之大。張口欲食之。禪者畏避席而走。鄰人問其故。禪者具陳。遂白德山。山曰不必怖矣。但痛加精彩。待渠開口。撞入里許便了。禪者依教坐至中夜。狗復見前。禪者以頭極力一撞。則在函柜中。於是㸌然契悟。后出世文殊。道法大振。即真禪師也。(梅溪筆錄)

神照如法師問法智尊者曰。如何是經王。尊者曰汝為我主三年庫事卻向汝道。如敬承其命。三年畢如再請曰。今當說矣。尊者大喚本如一聲。忽然契悟。頌曰。處處逢歸路。頭頭是故鄉。本來成見事。何必待思量。(教行錄)

樝庵嚴法師。試經得度。依東山神照。照器之曰。吾宗得人益不墜矣。擢居上首。師不特以講說為尚。凡出處語默必與其法相應而後已。時法真問止觀不思議境。師曰。萬法唯一心。心外無別法。心法不可得。是名妙三千。未幾法真移東掖。及謝事。命師繼踵。師曰。昔智者年未五十已散徒眾。四明年至四十長坐不臥。吾老矣。又何

【現代漢語翻譯】現代漢語譯本：那麼他的道行就像河水上漲一樣，如果他放縱懈怠，那就沒什麼好說的了。川佩服他的教誨，志願堅定不移。他曾經誦讀《金剛經》，現在還在世上傳行。他開創了冶父的佛法。冬至時，他向大眾開示說：『各種陰氣消退殆盡，陽氣開始生長，草木園林都開始萌發。只有我們這些衲僧（指僧人）的無底缽，依舊盛著飯又盛著羹。』（出自《舟峰集》）德山密禪師的門下有一個禪者，用功非常精進，參看『狗子無佛性』的話頭很久都沒有領悟。一天，他忽然看見狗頭像太陽一樣大，張開嘴想要吃他。禪者害怕躲避，離開座位跑開了。鄰居問他原因，禪者詳細地說了。於是他把這件事告訴了德山禪師。德山禪師說：『不必害怕。只要更加努力用功，等待它張開嘴，撞進去就對了。』禪者按照教導，坐到半夜，狗又出現了。禪者用頭極力一撞，發現自己在函柜中。於是豁然開悟。後來他出世在文殊（菩薩名）道場，弘揚佛法，非常興盛。他就是真禪師。神照如法師問法智尊者說：『什麼是經王？』尊者說：『你為我主管三年庫房事務，之後再告訴你。』如敬奉承他的命令。三年期滿后，如再次請求說：『現在可以說了吧？』尊者大聲喊『本如』一聲，如忽然開悟。他作頌說：『處處都能找到回家的路，處處都是故鄉。本來就是現成的事情，何必等待思量。』（出自《教行錄》）樝庵嚴法師，通過考試經典而獲得度牒（出家資格）。他依止東山神照禪師。神照禪師稱讚他說：『我的宗門得到人才，不會衰落了。』提拔他為上首。嚴法師不只是以講經說法為重，凡是他的出處、言語、行動，必定要與佛法相應才罷休。當時，法真問他止觀（佛教禪修方法）的不思議境界。嚴法師說：『萬法唯一心，心外沒有別的法。心法不可得，這就是所謂的妙三千。』不久，法真調到東掖，等到他辭官，命令嚴法師接替他的位置。嚴法師說：『過去智者大師不到五十歲就解散了徒眾，四明尊者到了四十歲就長坐不臥。我已經老了，又何必呢？』

【English Translation】 English version: Then his path is like the increasing of a river. If he indulges in laziness, there is nothing to say. Chuan admires his teachings, and his will is unwavering. He once recited the Diamond Sutra, which is still circulating in the world today. He founded the Dharma of Ye Fu. On the winter solstice, he instructed the assembly, saying: 'All kinds of yin qi (陰氣, negative energy) have dissipated, and yang qi (陽氣, positive energy) begins to grow. The grass and trees in the gardens are sprouting. Only the bottomless bowl of us monks still holds rice and soup.' (From 'Zhou Feng Ji' 舟峰集) Under Zen Master Deshan Mi, there was a Zen practitioner who worked very diligently, contemplating the koan 'Does a dog have Buddha-nature?' for a long time without any insight. One day, he suddenly saw the dog's head as large as the sun, opening its mouth to devour him. The Zen practitioner was frightened and ran away from his seat. A neighbor asked him the reason, and the Zen practitioner explained in detail. So he told Zen Master Deshan about it. Zen Master Deshan said, 'There is no need to be afraid. Just work harder and wait for it to open its mouth, then crash into it.' The Zen practitioner followed the instructions and sat until midnight, when the dog appeared again. The Zen practitioner crashed into it with his head with all his might, and found himself in a box. Then he suddenly attained enlightenment. Later, he appeared in the Manjusri (文殊, Bodhisattva of wisdom) Bodhisattva's temple, propagating the Dharma, which flourished greatly. He was Zen Master Zhen. Dharma Master Shenzhao Ru asked Venerable Fazhi, 'What is the King of Sutras?' The Venerable said, 'You manage the treasury affairs for me for three years, and then I will tell you.' Ru respectfully obeyed his command. After three years, Ru requested again, saying, 'Now can you tell me?' The Venerable shouted loudly, 'Ben Ru!' (本如, original suchness) Ru suddenly attained enlightenment. He composed a verse saying, 'Everywhere I meet the way home, everywhere is my hometown. It is originally a manifest matter, why wait for contemplation?' (From 'Jiao Xing Lu' 教行錄) Dharma Master Zha'an Yan passed the sutra examination and obtained ordination (出家資格, permission to leave home life). He relied on Zen Master Shenzhao of Dongshan. Zen Master Shenzhao praised him, saying, 'My sect has obtained talent and will not decline.' He promoted him to the head seat. Dharma Master Yan not only emphasized lecturing on the sutras, but also ensured that all his actions, words, and deeds were in accordance with the Dharma. At that time, Fazhen asked him about the inconceivable state of Samatha-vipassana (止觀, Buddhist meditation methods). Dharma Master Yan said, 'All dharmas are one mind, and there is no other dharma outside the mind. The mind-dharma is unattainable, which is called the wonderful three thousand.' Soon, Fazhen was transferred to Dongye, and when he resigned, he ordered Dharma Master Yan to succeed him. Dharma Master Yan said, 'In the past, Zhiyi (智者, Great Master Zhiyi) dissolved his disciples before the age of fifty, and Venerable Siming sat without lying down at the age of forty. I am old, so why bother?'

人。詎暇住山乎。竟不受。隱居靈鷲之東峰。有樝木一本。結庵于傍。名曰樝庵。其文曰。予年六十歸卜草菴。庵成養病其中。且不以矯激流俗為意。庵之左有樝一樹。因名焉。夫樝非名果珍也。比之於梨栗豈無愧色。然梨以爽故致刻。栗以甘故見啖。儻使梨栗有識性而自求于無用之地。且不可得。彼樝者與桲為類。雖香而澀。強啖之。香不可使腹實。澀不可使口爽。縱三尺豎子亦希采焉。磊磊在枝有自得之狀。是可佳爾。於戲。人以智故勞其骨。樝以澀故安其身。智乎澀乎。何者為真。予之不智。得與樝鄰。師奉身之具止一小缽。晨晝之餐唯三白。如是獨居二十年。閉門宴坐世不可親。毗尼條章輕重等護。便用之物細至於扊扅悉有潔觸。寂寥自得。專以安養為所期。一夕夢池中生大蓮華天樂四列。師曰此吾凈土相也。七日果逝。(行業等記)

昔有一尊宿以道學為宗教所重。晚年被　旨住山。雅為　聖君賞遇。臨終　上震悼。詔令宣葬。侍臣奏曰。此僧衣缽太富見訟有司。　上不悅。眷禮遂衰。少云曰。惜哉。世利能蔽名喪德。今豐儲厚斂者烏可不戒。(少云雜編)

古德浴室示眾偈曰。從本腥臊假合成。皮毛津膩逐時生。直饒傾海終朝洗。洗到驢年不解清。身惹塵埃沽尚淺。心隨欲境染尤深。堪憐舉

世忘源者。只洗面板不洗心。滿斛盛湯大杓澆。檀那更望利相饒。後生若不知來處。福似須彌立見銷。(湖心石刻)

分庵主。為道猛裂無食息暇。一日倚石闌看狗子話。雨來不覺。良久衣濕。知是雨爾。后因行江干聞階司喝侍郎來。忽然大悟。偈云。幾年個事掛胸懷。問盡諸方眼不開。肝膽此時俱裂破。一聲江上侍郎來。從是不規所寓。庵居劍門。化被嶺表。偈語走筆而成。自題像曰。面目兜搜。語言薄惡。癡癡酣酣。磊磊落落。罵風罵雨當慈悲。是聖是凡難摸索。每日橋頭橋尾等個人。世無王良。伯樂一生空過卻。(隱山)

靈源清禪師。南州武寧人。風神瑩徹。好學不倦。黃太史曰。清兄好學若飢渴者之嗜飲食。依晦堂。晝夜參決至忘寢膳。一日晦堂與客語話次。清侍立。客去久之。清只在舊處立。堂呼之曰清兄死了也。於是有省。清與佛鑒書曰。某兩處住持。凡接東山師兄書。未嘗有一句言及世諦。其叮嚀委囑在忘軀弘示此道而已。到黃龍得書云。今年諸莊皆旱損。我總不憂。只憂禪家無眼。一夏百餘人入室。舉個趙州狗子話。無一人透得。此為可憂。至哉斯言。與憂院門不辦怕官人嫌責。慮聲名不揚恐徒屬不盛者。實相遠矣。(汀江筆語等)

佛燈珣禪師。霅川人。久依佛鑒和尚。隨眾

【現代漢語翻譯】現代漢語譯本：世人遺忘了本源。只洗滌身體的面板，卻不洗滌心靈。用滿斛的湯水，用大勺澆灌，施主還希望得到更多的利益。後輩如果不知道從何而來，所積的福報就像須彌山一樣，立刻就會消散。（湖心石刻）

分庵主，爲了求道而勇猛精進，沒有片刻的休息。一天，他靠在石欄邊觀看狗的活動。下雨了他也沒有察覺，過了很久衣服都濕了，才知道是下雨了。後來，他在江邊行走，聽到衙役呼喊『侍郎來了』，忽然大悟。他寫了一首偈：『幾年來這件事一直掛在心懷，問遍各地的禪師，眼睛也沒有打開。肝膽在此時都破裂了，一聲江上侍郎來。』從此以後，他不再固定居住的地方，在劍門結廬而居，教化普及到嶺南一帶。他寫偈語信手而成，自己題寫畫像說：『面貌醜陋，言語粗俗，癡癡傻傻，光明磊落。罵風罵雨當作慈悲，是聖是凡難以捉摸。每天在橋頭橋尾等待有緣人，世上沒有王良（善於相馬的人），伯樂（善於相馬的人）一生也白白度過。』（隱山）

靈源清禪師，南州武寧人。風度神采清澈明亮，勤奮好學不知疲倦。黃太史說：『清兄愛好學習就像飢渴的人渴望飲食一樣。』他依止晦堂禪師，日夜參禪決疑，甚至忘記了睡覺吃飯。一天，晦堂禪師與客人談話，清禪師在一旁侍立。客人離開很久之後，清禪師還站在原來的地方。晦堂禪師呼喚他說：『清兄死了嗎？』於是清禪師有所領悟。清禪師給佛鑒禪師寫信說：『我住在兩處寺院，凡是接到東山師兄的來信，沒有一句提到世俗的事情，他所叮囑的只是要忘記自身，弘揚佛道而已。』到黃龍寺時，收到來信說：『今年各地的莊稼都因為乾旱而受損，我一點也不憂慮，只憂慮禪宗門下沒有慧眼之人。一個夏天有一百多人進入禪室，舉趙州狗子（趙州禪師關於狗子有沒有佛性的著名公案）的話頭，沒有一個人能夠參透，這才是值得憂慮的事情。』這話說得太好了！那些憂慮寺院的事務辦不好，害怕官人責怪，擔心聲名不顯揚，恐怕徒弟不興盛的人，與真正的佛道實在相差太遠了。（汀江筆語等）

佛燈珣禪師，霅川人。長期依止佛鑒和尚，跟隨大眾。

【English Translation】 English version: Those who forget the source, only wash the skin but not the heart. They pour out a full measure of soup with a large ladle, and the donors still hope for more benefits. If later generations do not know where they come from, their accumulated blessings will vanish as quickly as Mount Sumeru. (Stone inscription at the Lake Center)

Abbot Fen'an was vigorous in pursuing the Dao, without a moment's rest. One day, he leaned against a stone railing watching dogs. He didn't notice the rain, and after a long time, his clothes were wet. Only then did he realize it was raining. Later, while walking along the riverbank, he heard the yamen runners shouting, 'The Vice Minister is coming!' Suddenly, he had a great enlightenment. He wrote a verse: 'For years, this matter has been on my mind. I've asked all the masters, but my eyes remained unopened. Now, my liver and gallbladder are shattered, with a shout of 'The Vice Minister is coming!' on the river.' From then on, he did not stay in one place, but lived in a hermitage in Jianmen, and his teachings spread throughout the Lingnan region. He wrote verses effortlessly, and inscribed on his own portrait: 'Ugly face, harsh words, foolish and silly, frank and open. Cursing the wind and rain as compassion, hard to tell if he's a saint or a commoner. Waiting for someone at the bridgehead every day, but there is no Wang Liang (a person good at judging horses) in the world, and Bo Le's (a person good at judging horses) life is wasted.' (Hidden Mountain)

Chan Master Lingyuan Qing was from Wuning in Nanzhou. His demeanor was clear and bright, and he was diligent in learning without being tired. Grand Historian Huang said, 'Brother Qing loves learning like a hungry and thirsty person craves food and drink.' He relied on Chan Master Huitang, and day and night he investigated and resolved doubts, even forgetting to sleep and eat. One day, Chan Master Huitang was talking with a guest, and Chan Master Qing was standing by. After the guest left for a long time, Chan Master Qing was still standing in the same place. Chan Master Huitang called out to him, 'Brother Qing, are you dead?' Then Chan Master Qing had an awakening. Chan Master Qing wrote a letter to Chan Master Fojian, saying, 'I have lived in two monasteries, and whenever I receive a letter from Brother Dongshan, there is not a single word about worldly affairs. What he urges is only to forget oneself and promote the Buddha's Way.' When he arrived at Huanglong Temple, he received a letter saying, 'This year, the crops in all the villages have been damaged by drought, but I am not worried at all. I am only worried that there are no wise eyes in the Chan sect. More than a hundred people entered the meditation room in one summer, and no one was able to penetrate the story of Zhaozhou's dog (the famous case of Chan Master Zhaozhou about whether the dog has Buddha-nature), which is what is worth worrying about.' These words are so good! Those who worry about the affairs of the monastery not being done well, fear that the officials will blame them, worry that their reputation will not be prominent, and fear that their disciples will not be prosperous, are really too far away from the true Buddha's Way. (Notes from the Ting River, etc.)

Chan Master Fodeng Xun was from Zhuochuan. He relied on Abbot Fojian for a long time, following the assembly.

咨請邈無所入。俄嘆曰。此生若不徹證。誓不展被。於是四十九日只靠露柱立地。如喪考妣相似。偶佛鑒上堂曰。森羅及萬象。一法之所印。珣即頓悟往見佛鑒。鑒曰可惜一顆明珠被者風顛漢拾得。圓悟聞得。疑其未然。乃曰我須勘過始得悟。令人召至。因遊山偶到一水潭。悟推入水。遽問曰牛頭未見四祖時如何。珣狼忙應曰潭深魚聚。又問見后如何。樹高招風。又問見與未見時如何。曰伸腳在縮腳里。悟大稱之。(舟峰語錄等)

秀州暹禪師。方五歲秀氣藹然。母異之。令往資聖出家。遍歷禪會乃還。而秀郡未有禪居待來者。亦有所闕。師乃一更其院。如十方禪規主之。時吳中僧坐法失序。輒以勢高。下不復以戒德論。師慨然嘗以書求理于官。得正其事。師語明教嵩曰。吾不能以道大惠於物。德行復不足觀。以愧於先聖人。茍忍視其亂法。是益愧也。明教曰。不必謙也。宗門道妙罕至。十二頭陀出世至行也。吾徒之所難。能為法而奮不顧身亦人之難能。師皆得而行之。又何愧乎。(影堂記)

圓照本禪師。常州人。天質粹美不事緣飾。依天衣懷和尚。弊衣垢面探井臼典炊㸑。晝則驅馳僧事。夜則坐禪達旦。精勤苦到略不少怠。或謂之曰。頭陀荷眾良勞。本曰。若舍一法不名滿足。菩提決欲此生身證。敢

【現代漢語翻譯】現代漢語譯本：（珣）請教（佛法）卻茫然無所得。忽然嘆息說：『此生如果不能徹底證悟，誓不舒展開被子睡覺。』於是四十九天只靠著露柱站立，如同死了父母一般悲痛。恰巧佛鑒禪師上堂說法時說：『森羅萬象，都是一法所印證的。』（珣）隨即頓悟，前去拜見佛鑒。（佛）鑒禪師說：『可惜一顆明珠被這個瘋癲漢拾得了。』圓悟禪師聽聞此事，懷疑他並未真正開悟，於是說：『我必須勘驗過才能確定他是否真的開悟。』於是派人召（珣）前來。一次一同遊山，偶然走到一個水潭邊，（圓）悟禪師將（珣）推入水中，隨即問道：『牛頭禪師未見四祖道信（580-651）時如何？』（珣）慌忙應答說：『潭深魚聚。』又問：『見后如何？』答：『樹高招風。』又問：『見與未見時如何？』答：『伸腳在縮腳里。』（圓）悟禪師大為稱讚。（舟峰語錄等)

秀州暹禪師，五歲時就顯得秀氣溫和，他的母親覺得他與衆不同，便送他到資聖寺出家。他遍訪各處禪寺，後來回到秀州，但秀州沒有禪寺可以供他居住，也有所欠缺。於是禪師親自更改寺院，按照十方禪寺的規矩來主持。當時吳中的僧人坐法沒有秩序，總是仗著權勢高位，下面的人不再以戒律和德行來評判。禪師對此感到慨嘆，曾經寫信向官府請求整頓此事，最終得以匡正。禪師對明教嵩禪師說：『我不能用佛法廣泛地恩惠于眾生，德行又不足以讓人稱道，對此我感到愧對先賢聖人。如果忍心看著他們擾亂佛法，那就更加慚愧了。』明教禪師說：『不必謙虛。宗門的精妙道理很少有人能達到，十二頭陀出世都是極高的德行。這是我們這些凡夫俗子難以做到的。能夠爲了佛法而奮不顧身也是常人難以做到的。禪師您都做到了，又有什麼可慚愧的呢？』（影堂記)

圓照本禪師，常州人。天性純粹美好，不事修飾。依止天衣懷禪師，穿著破舊的衣服，臉上沾滿污垢，負責探井、舂米、管理伙食。白天奔波忙碌于寺院的事務，夜晚則坐禪到天亮。精進勤奮，略不懈怠。有人對他說：『頭陀承擔大眾的事務，實在太辛苦了。』（圓）本禪師說：『如果捨棄任何一件事情，都不能稱之為圓滿。我決心此生一定要親身證悟菩提。』

【English Translation】 English version: (Xun) asked for instruction but found nothing to enter. Suddenly he sighed and said, 'If I do not thoroughly realize enlightenment in this life, I vow not to unfold my bedding.' So for forty-nine days he relied only on the exposed pillar, standing on the ground, as if he had lost his parents. Coincidentally, when Zen Master Fojian ascended the hall and said, 'The myriad phenomena and all things are imprinted by one Dharma,' (Xun) immediately had a sudden enlightenment and went to see Fojian. (Fo) Jian said, 'It is a pity that a bright pearl was picked up by this crazy Han.' When Zen Master Yuanwu heard of this, he doubted that he had not truly attained enlightenment, so he said, 'I must examine him before I can be sure whether he is truly enlightened.' So he sent someone to summon (Xun). Once, while traveling in the mountains, they happened to come to a pool of water. (Yuan) Wu pushed (Xun) into the water and immediately asked, 'How was Niu-tou (Ox-Head) Zen Master before he met the Fourth Patriarch Daoxin (580-651)?' (Xun) hurriedly replied, 'The pool is deep and the fish gather.' He asked again, 'How was he after he met him?' He replied, 'The tree is tall and attracts the wind.' He asked again, 'How is it when seeing and not seeing?' He replied, 'Stretching the feet is within the shrinking feet.' (Yuan) Wu greatly praised him. (Sayings of Zhoufeng, etc.)

Zen Master Xian of Xiuzhou, at the age of five, already appeared gentle and refined. His mother considered him extraordinary and sent him to Zisheng Temple to become a monk. He traveled to various Zen monasteries and then returned to Xiuzhou, but there was no Zen monastery in Xiuzhou for him to reside in, and there were also some deficiencies. So the Zen Master personally changed the monastery, managing it according to the rules of the ten-direction Zen monasteries. At that time, the monks in Wuzhong were disorderly in their practice, always relying on their high positions, and those below no longer judged them by precepts and virtue. The Zen Master sighed at this and once wrote to the government to request rectification, which was eventually corrected. The Zen Master said to Zen Master Mingjiao Song, 'I cannot widely bestow grace on beings with the Dharma, and my virtue is not enough to be praised. I feel ashamed of the former sages. If I can bear to watch them disturb the Dharma, then I am even more ashamed.' Zen Master Mingjiao said, 'There is no need to be humble. The subtle principles of the Zen school are rarely attained, and the appearance of the twelve ascetics is the highest virtue. This is difficult for us ordinary people to do. Being able to risk one's life for the Dharma is also difficult for ordinary people to do. You have done all of this, so what is there to be ashamed of?' (Record of the Shadow Hall)

Zen Master Yuanzhao Ben, a native of Changzhou. His nature was pure and beautiful, and he did not adorn himself. He relied on Zen Master Tianyi Huai, wearing tattered clothes and a face covered in dirt, responsible for exploring the well, pounding rice, and managing meals. During the day, he busied himself with the affairs of the monastery, and at night he meditated until dawn. He was diligent and assiduous, without the slightest slackness. Someone said to him, 'The ascetic is burdened with the affairs of the masses, it is really too hard.' (Yuan) Ben Zen Master said, 'If one abandons any one thing, it cannot be called complete. I am determined to personally realize Bodhi in this life.'

言勞乎。瑞光虛席命師主之。既至。擊鼓集眾。鼓忽墮地。圓轉震響。有僧呼之曰。此和尚法雷震地之祥也。俄失僧所在。從是法席大盛。后以諸剎爭迎之。晚主凈慈與靈芝照律師友善。照授師法衣。師終身升坐必為衣之。東都曦法師定中見凈土蓮華大書金字云。杭州永明寺比丘宗本坐。曦異其事。特往瞻禮而問曰。師是別傳之宗。何得凈土有位邪。曰雖在禪門。常以凈土兼修爾。(行業等記)

仰山圓禪師。吁江人。稟戒后為道勇決。聞妙喜居梅陽往依之。服勤炊㸑精苦自勵。妙喜見其器識精敏。嘗異之。因小參聞舉修山主具足凡夫法凡夫不知。具足聖人法聖人不會。聖人若會即是凡夫。凡夫若知即是聖人。忽然有契。後主衢之祥符。遷袁之仰山。視事閱七日。講禪門告香之禮。首坐領眾羅拜。咨以生死事大無常迅速。伏望慈悲開示因緣。圓徐曰。若欲究明生死事。直須於行住坐臥處覷看生從何來死從何處。畢竟生死作何面目。良久不起于坐。泊然蟬蛻。(行狀)

大慧曰。近代主法者莫若真如喆。善輔叢林者莫若楊岐會。慈明真率。作事忽略。殊無避忌。楊岐忘身。事之惟恐不周。惟慮不辦。雖沖寒冒暑未嘗急己。惰容自南源終於興化三十年。總柄綱律。盡慈明一世而後已。真如者始自束包行腳。逮

【現代漢語翻譯】現代漢語譯本：言語辛勞嗎？瑞光寺空出住持之位，請宗本禪師主持。宗本禪師到達后，擊鼓召集大眾，鼓聲突然墜地，圓潤地滾動併發出震耳欲聾的聲響。有一位僧人高呼道：『這是和尚（指宗本禪師）的法雷震動大地的祥瑞之兆啊！』隨即那位僧人便消失不見了。從此以後，宗本禪師的法席非常興盛，後來各寺廟都爭相迎請他。晚年主持凈慈寺，與靈芝照律師是好友。照律師將法衣授予宗本禪師，宗本禪師終身升座說法時必定穿上這件法衣。東都（今河南開封）的曦法師在禪定中看見凈土的蓮花上用金字寫著：『杭州永明寺比丘宗本坐』。曦法師對此事感到驚異，特地前去瞻仰禮拜並問道：『禪師您是別傳的禪宗，為何在凈土中也有您的位置呢？』宗本禪師回答說：『雖然身在禪門，但我常常兼修凈土法門。』（《行業等記》）仰山圓禪師，吁江（地名）人。受戒后，為求道非常勇猛果決。聽聞妙喜禪師在梅陽，便前去依止。服侍、做飯，勤勞刻苦，自我勉勵。妙喜禪師見他器宇不凡，見識精敏，常常對他感到驚異。一次小參時，聽到舉修山主說：『具足凡夫法，凡夫不知道；具足聖人法，聖人不會。聖人如果會了，那就是凡夫；凡夫如果知道了，那就是聖人。』仰山圓禪師忽然有所領悟。後來主持衢州（今浙江衢州）的祥符寺，遷往袁州（今江西宜春）的仰山寺。到任視事七日後，講解禪門告香的禮儀。首座帶領大眾羅拜，請教生死大事，感嘆無常迅速，希望禪師慈悲開示因緣。圓禪師緩緩地說：『如果想要徹底明白生死這件事，就必須在行住坐臥之處觀察，生從何處來，死從何處去，究竟生死是什麼面目。』良久不起身，最終像蟬蛻一般安然離世。（《行狀》）大慧禪師說：『近代主持佛法的人，沒有誰比得上真如喆禪師；善於輔佐叢林的人，沒有誰比得上楊岐會禪師。慈明禪師真誠坦率，做事粗疏，毫不避諱。楊岐禪師忘我奉獻，做事唯恐不周到，只怕辦不好。雖然冒著嚴寒酷暑，也從未苛待自己。從南源到興化三十年，總攬綱紀律令，直到慈明禪師去世后才停止。』真如禪師最初束起行囊雲遊四方，直到...

【English Translation】 English version: Was it laborious to speak? Ruiguang Monastery vacated the abbot's seat and appointed Master Zongben to preside over it. Upon his arrival, he struck the drum to gather the assembly. The drum suddenly fell to the ground, rolling smoothly and emitting a deafening sound. A monk exclaimed, 'This is an auspicious sign of the monk's (referring to Master Zongben) Dharma thunder shaking the earth!' Immediately, the monk disappeared. From then on, Master Zongben's Dharma assembly flourished greatly, and later, various monasteries vied to invite him. In his later years, he presided over Jingci Monastery and was a close friend of Vinaya Master Zhao of Lingzhi. Vinaya Master Zhao bestowed the Dharma robe upon Master Zongben, and Master Zongben would always wear this robe when ascending the seat to preach the Dharma throughout his life. Dharma Master Xi of Dongdu (present-day Kaifeng, Henan) saw in meditation golden characters written on a lotus flower in the Pure Land, saying, 'The monk Zongben of Yongming Monastery in Hangzhou sits here.' Dharma Master Xi was amazed by this and specially went to pay homage and asked, 'Master, you are of a separate transmission of Zen, how is it that you also have a place in the Pure Land?' Master Zongben replied, 'Although I am in the Zen school, I often cultivate the Pure Land Dharma as well.' (From 'Records of Conduct, etc.') Zen Master Yuan of Yangshan, a native of Yujiang (place name), was extremely brave and decisive in his pursuit of the Way after receiving the precepts. Upon hearing that Zen Master Miaoxi was in Meiyang, he went to rely on him. He served, cooked, and worked diligently and assiduously, encouraging himself. Zen Master Miaoxi saw that he had extraordinary talent and keen insight, and was often amazed by him. Once, during a small assembly, he heard Abbot Xiushan say: 'Fully possessing the Dharma of ordinary beings, ordinary beings do not know it; fully possessing the Dharma of sages, sages do not understand it. If sages understand it, they are ordinary beings; if ordinary beings understand it, they are sages.' Zen Master Yuan of Yangshan suddenly had an insight. Later, he presided over Xiangfu Monastery in Quzhou (present-day Quzhou, Zhejiang), and moved to Yangshan Monastery in Yuanzhou (present-day Yichun, Jiangxi). After taking office for seven days, he explained the etiquette of announcing incense in the Zen school. The head monk led the assembly in prostrations, asking about the great matter of life and death, lamenting the swiftness of impermanence, and hoping that the Zen master would compassionately explain the causes and conditions. Zen Master Yuan slowly said: 'If you want to thoroughly understand the matter of life and death, you must observe in your walking, standing, sitting, and lying down, where does life come from, where does death go, and what is the ultimate face of life and death?' He remained seated for a long time, and finally passed away peacefully like a cicada shedding its skin. (From 'Conduct Records') Zen Master Dahui said: 'In recent times, no one who presides over the Buddha Dharma can compare to Zen Master Zhenru Zhe; no one who is good at assisting the Sangha can compare to Zen Master Yangqi Hui. Zen Master Ciming was sincere and frank, careless in his actions, and had no scruples. Zen Master Yangqi dedicated himself selflessly, fearing that things would not be done thoroughly, only fearing that they would not be done well. Although braving the severe cold and scorching heat, he never treated himself harshly. From Nanyuan to Xinghua for thirty years, he oversaw the rules and regulations, only stopping after Zen Master Ciming passed away.' Zen Master Zhenru initially packed his bags and traveled around, until...

于應世領徒。為法忘軀不啻飢渴。造次顛沛。無遽色無疾言。一室翛然安靜自怡。嘗曰。衲子內無高明遠見。外乏嚴師良友。鮮克有成器者。嗟於二老實千載後昆之美范也。(與西善書)

石牕恭禪師。道行孤峻才刃有餘。久依天童宏智禪師。細大職務靡不歷試。一日歸省母。母曰汝行指令碼爲了死生度父母。而長為人主事。茍不明因果。將累我于地下。恭曰。某于常住毫髮不欺。雖一炬之燈亦分彼此之用。無足慮我。母曰。然過水得不腳濕。(怡云錄)

泰華可夷也。飲食可無也。而孝不可忘也。故大孝同天地並日月而健行不息。大戒曰。孝順父母師僧。孝名為戒。則孝可忘乎。吾儕祝髮預三寶數者。無問貧富貴賤。唯尚以道。唯尚以孝。間有父母無親屬共億者。佛許減衣缽一分以奉之。若不躬父母之養者。非吾釋之子也。(叢林分論)

牧庵朋法師。婺之金華人。見車溪卿公發明大事。累尸大剎。學徒奔萃惟恐其後。師臨講不預看讀疏文。俾侍者簽出起止。以樂說辯流瀉不竭。嘗謂眾曰。自領徒已來七番講摩訶止觀。于正修中未嘗舉口道著一字。又曰。我于大部中欲作個小難如片紙大亦作不成。所謂文字性離皆解脫也。晚主明之延慶。一日登坐講調御丈夫次。忽數士夫至。聽師舉唱。師曰。若在

【現代漢語翻譯】現代漢語譯本：于應世帶領徒弟，爲了求法忘記自身，就像忘記飢餓和口渴一樣。即使在匆忙或顛沛流離的時候，也沒有急躁的臉色或嚴厲的言語。他的房間清靜安寧，自己感到快樂。他曾說：『出家人如果內心沒有高明的見解，外邊又缺乏嚴厲的老師和良善的朋友，就很少能成為有用的人才。』唉，應世和西善二位老禪師，實在是千年之後學佛人的美好典範啊！（《與西善書》)

石窗恭禪師，道行孤高嚴峻，才華綽綽有餘。長期依止天童宏智禪師（南宋曹洞宗僧），大小事務都經歷過考驗。一天，他回家探望母親。母親說：『你出家修行，本是爲了了脫生死，超度父母，但如果長期為人主管事務，假若不明白因果報應，將會連累我在陰間受苦。』恭禪師說：『我在寺院常住期間，即使是極細微的東西也不敢欺騙常住，即使是一盞燈，也會分清楚彼此的用途，您不必為我擔憂。』母親說：『既然如此，過河難道能不濕腳嗎？』（《怡云錄》)

泰山和華山可以被夷平，飲食可以缺少，但是孝道不可忘記。所以，最大的孝道如同天地一樣長久，和日月一樣光明，並且剛健執行永不停息。《大戒》中說：『孝順父母師長僧人。』孝順被稱作戒，那麼孝道可以忘記嗎？我們這些剃了頭髮，預備加入三寶（佛、法、僧）行列的人，無論貧窮富貴，都應該崇尚道義，崇尚孝道。如果有的父母沒有親屬可以依靠，佛允許（出家人）減少衣缽的一部分來奉養他們。如果不親自贍養父母的人，就不是我釋迦牟尼佛的弟子。（《叢林分論》)

牧庵朋法師，是婺州（今浙江金華一帶）金華人。他見到車溪卿公闡明佛法大事，（於是）聚集在大寺院裡，學徒們奔走而來，唯恐落後。牧庵朋法師講經時，不預先看講稿，讓侍者隨意抽出經文的起止段落，（但他）仍然能以流暢的辯才滔滔不絕地講解。他曾經對眾人說：『自從我帶領徒弟以來，已經講了七遍《摩訶止觀》，在正修止觀的過程中，未曾開口說出一個字。』又說：『我對於大部頭的佛經，想要作一個小小的註解，即使像一片紙那麼大也作不成，這就是所謂的文字的自性是遠離一切束縛，本來就是解脫的。』晚年主持明州（今浙江寧波）的延慶寺。一天，他登上講座講解『調御丈夫』（佛的十號之一）時，忽然有幾位士大夫來到，聽牧庵朋法師講解。牧庵朋法師說：『如果（你們）在'

【English Translation】 English version: Yuyingshi led his disciples, forgetting himself for the sake of the Dharma, as if forgetting hunger and thirst. Even in haste or adversity, he showed no impatience or harsh words. His room was serene and quiet, bringing him joy. He once said, 'A monastic who lacks profound insights within and strict teachers and good friends without rarely becomes accomplished.' Alas, Yuyingshi and Xishan, these two old Chan masters, are truly beautiful examples for future generations of Buddhists! (From 'Letter to Xishan')

Chan Master Shichuang Gong was solitary and stern in his practice, with abundant talent. He long relied on Chan Master Hongzhi of Tiantong (a monk of the Caodong sect in the Southern Song Dynasty), and experienced trials in both large and small duties. One day, he returned home to visit his mother. His mother said, 'You have left home to cultivate, originally to liberate yourself from birth and death and to deliver your parents, but if you are long in charge of affairs and do not understand cause and effect, you will burden me in the underworld.' Chan Master Gong said, 'While residing in the monastery, I would not deceive the monastery even in the slightest thing. Even with a lamp, I would distinguish between its uses. You need not worry about me.' His mother said, 'If that is so, how can one cross the river without getting one's feet wet?' (From 'Records of Joyful Clouds')

Mount Tai and Mount Hua can be leveled, and food and drink can be lacking, but filial piety must not be forgotten. Therefore, the greatest filial piety is as enduring as heaven and earth, as bright as the sun and moon, and vigorously moves on without ceasing. The Great Precept says, 'Be filial to parents, teachers, and monks.' Filial piety is called a precept, so can filial piety be forgotten? We who have shaved our heads and are prepared to join the ranks of the Three Jewels (Buddha, Dharma, Sangha), whether poor or rich, should uphold the Way and uphold filial piety. If there are parents without relatives to rely on, the Buddha allows (monastics) to reduce a portion of their robes and bowls to support them. Those who do not personally support their parents are not disciples of Shakyamuni Buddha. (From 'Discussions on the Monastic System')

Dharma Master Mu'an Peng was a native of Jinhua in Wuzhou (present-day Jinhua area of Zhejiang). He saw Duke Chexi Qing expound the great matter of the Dharma, (so he) gathered in the great monastery, and the disciples rushed to come, fearing to be left behind. When Dharma Master Mu'an Peng lectured, he did not preview the lecture notes, but let the attendant randomly select the beginning and ending passages of the scripture, (but) he was still able to explain fluently with eloquent eloquence. He once said to the assembly, 'Since I have led disciples, I have lectured on the 'Mahayana Samatha-Vipassana' seven times, and in the process of practicing Samatha-Vipassana, I have never uttered a single word.' He also said, 'I want to make a small annotation on the great scriptures, but I cannot even make one as small as a piece of paper. This is what is called the nature of words is far from all bondage, and is originally liberation.' In his later years, he presided over Yanqing Temple in Mingzhou (present-day Ningbo, Zhejiang). One day, when he ascended the seat to lecture on 'Taming Husband' (one of the ten titles of the Buddha), suddenly several scholar-officials came to listen to Dharma Master Mu'an Peng's lecture. Dharma Master Mu'an Peng said, 'If (you) are in'

儒教論丈夫事。如忠臣不畏死。勇士不顧生。故能立天下之大事。成億代之顯名。乃至不為名利聲色所惑溺者。皆名丈夫。若在吾教。則以一心三觀為舟航。六時五悔為櫓棹。降伏諸魔。制諸外道。是名大丈夫爾。士夫嘆美而去。(行業)

無畏久法師。餘姚人。依慧覺璧公得旨。后遍歷禪會。嘗入徑山佛日之室。佛日夜坐必召師至。命說天臺旨趣及楞嚴大意。深遇之。出世清修。學者雲集。師患後生單寮縱恣。辟屋為眾堂。凈幾明牕蒲褥禪板。灑然有古叢社之風。講次見學者膠文相鼓異說。嘆曰。天臺之道由四明而興。亦由四明而廢。非聖人復生孰能扶持哉。識者謂師知言。師天資慧利。辯說如流。舉止委蛇。與物無忤。終身與之遊處者未嘗見有喜慍之色。日課七經。夜則宴坐。率以為常。創無畏庵歸老焉。(塔銘)

紹興癸亥冬大慧禪師蒙恩北還。時育王虛席。宏智和尚舉大慧主之。宏智前知其來多眾必匱食。智預告知事曰。汝急為我多辦歲計。應香積合用者悉倍置之。知事如所誡。明年大慧果至。眾盈萬餘指。未幾香積告匱。眾皆皇皇。大慧莫能錯。宏智遂以所積之物盡發助之。由是一眾咸受其濟。慧詣謝曰。非古佛安能有此力量。慧一日執智手曰。吾二人偕老矣。爾唱我和。我唱爾和。一旦有先

【現代漢語翻譯】現代漢語譯本：儒家談論大丈夫的標準，就像忠臣不畏懼死亡，勇士不顧惜生命一樣，所以能夠建立天下的大事業，成就億萬代的顯赫名聲。甚至於不被名利、聲色所迷惑沉溺的人，都可以稱為大丈夫。如果在我們佛教，那麼就以一心三觀（一心：專注的心；三觀：空觀、假觀、中觀）作為舟船，以六時五悔（六時：晝夜六個時段；五悔：懺悔五種罪過）作為船槳，降伏各種魔障，制服各種外道，這才叫做大丈夫啊。士人聽了讚美后離去。（行業）無畏久法師，是餘姚人。依止慧覺璧公得到佛法真諦。後來遊歷各個禪宗寺院。曾經進入徑山佛日的禪房，佛日禪師夜間禪坐時必定召見他，命他講解天臺宗的旨趣以及《楞嚴經》的大意，對他非常器重。後來到清修寺出任住持，前來學習的人很多。法師擔心年輕僧人放縱，特意開闢房屋作為眾堂，裡面陳設乾淨的桌子、明亮的窗戶、蒲草坐墊和禪板，儼然有古代叢林寺院的風範。講經時，看到學者拘泥於文字，互相爭論不同的說法，嘆息說：『天臺宗的道統由四明（今寧波地區）而興盛，也將由四明而衰敗，不是聖人再生，誰能夠扶持它呢？』有見識的人認為法師說中了要害。法師天資聰慧敏銳，辯才如流水般流暢，舉止從容，與人相處沒有衝突，終身與他交往的人，從未見過他有喜怒的表情。每天的功課是誦讀七部經典，夜晚則靜坐禪修，一直如此。後來建立無畏庵在那裡安度晚年。（塔銘）紹興癸亥年（1143年）冬天，大慧禪師蒙受恩典返回北方。當時育王寺住持的位置空缺，宏智和尚推薦大慧禪師擔任住持。宏智和尚預先知道他來后僧眾必定很多，糧食會不夠吃，就預先告知負責事務的僧人說：『你趕緊為我多準備一年的糧食，凡是香積廚房（寺院廚房）需要用的東西都要加倍準備。』負責事務的僧人按照他的囑咐做了。第二年大慧禪師果然來到，僧眾超過一萬多人。沒過多久，香積廚房就報告糧食不夠了，大家都非常驚慌。大慧禪師也束手無策。宏智和尚於是把所積存的物資全部拿出來資助他們，因此這一眾僧人都得到了救濟。大慧禪師前去感謝他說：『不是古佛再世，怎麼能有這樣的力量呢？』有一天，大慧禪師握著宏智和尚的手說：『我們兩個人要一起終老了，你唱我和，我唱你和，一旦有人先...

【English Translation】 English version: Confucianism discusses the matter of a 'true man' (丈夫 - zhàngfū, true man, real man, a man of great integrity). Like a loyal minister who is not afraid of death, or a brave warrior who disregards his own life, such a man can establish great undertakings for the world and achieve illustrious fame for countless generations. Furthermore, those who are not deluded or drowned by fame, profit, sensual pleasures, and beautiful sights can all be called 'true men'. In our Buddhist teachings, we use the 'one mind and three contemplations' (一心三觀 - yīxīn sānguān, the three perspectives of emptiness, provisional existence, and the middle way within a single thought) as our boat and the 'six periods of time repentance' (六時五悔 - liùshí wǔhuǐ, repentance of the five transgressions during the six periods of the day and night) as our oars, subduing all demons and controlling all heretics. This is what is called a 'great true man'. The scholar praised and departed. (Industry) Dharma Master Wuwei Jiu, was a native of Yuyao. He attained the essence of the Dharma by relying on Huijue Bi Gong. Later, he traveled to various Chan monasteries. He once entered the room of Buddhist Sun of Jingshan. Buddhist Sun would always summon the Master when he meditated at night, ordering him to explain the essence of the Tiantai school and the general meaning of the Shurangama Sutra, deeply valuing him. He later became the abbot of Qingshui Monastery, and many came to study with him. The Master worried that the young monks were undisciplined, so he built a house as a common hall, with clean desks, bright windows, cattail mats, and meditation boards, creating a solemn atmosphere reminiscent of ancient monastic communities. During lectures, he saw scholars clinging to the text and arguing over different interpretations, and sighed, 'The Tiantai tradition arose from Siming (四明 - Sìmíng, present-day Ningbo area), and it will also decline from Siming. If a sage is not reborn, who can support it?' Those with insight believed that the Master spoke the truth. The Master was naturally intelligent and sharp, his eloquence flowed like a river, his demeanor was composed, and he was never in conflict with others. Those who associated with him throughout his life never saw him show joy or anger. His daily practice was to recite seven scriptures, and at night he would sit in meditation, consistently doing so. He later founded Wuwei Hermitage where he spent his remaining years. (Epitaph) In the winter of the Guihai year of Shaoxing (紹興癸亥 - Shàoxīng guǐhài, 1143 AD), Chan Master Dahui was granted permission to return north. At that time, the position of abbot of Yuwang Temple was vacant, and Abbot Hongzhi recommended Dahui to take the position. Abbot Hongzhi knew in advance that many monks would come and that there would be a shortage of food, so he informed the monk in charge of affairs in advance, saying, 'You must quickly prepare a year's worth of food for me, and double the amount of everything needed for the kitchen (香積廚房 - xiāngjī chúfáng, monastery kitchen).' The monk in charge of affairs did as he was instructed. The following year, Dahui arrived as expected, and there were more than ten thousand monks. Before long, the kitchen reported that there was not enough food, and everyone was very alarmed. Dahui was at a loss. Hongzhi then took out all the supplies he had accumulated to help them, and as a result, all the monks were provided for. Dahui went to thank him, saying, 'If it were not for an ancient Buddha reborn, how could there be such power?' One day, Dahui held Hongzhi's hand and said, 'We two will grow old together, you sing and I harmonize, I sing and you harmonize, once someone first...

溘然者。則存者為主其事。越歲宏智告寂。大慧竟為主喪。不逾盟也。(雪牕雜記)

圓覺慈法師解行兼備。學者宗之。東掖虛席。能文二師然指請師主之。慈至。法席鼎盛。盛暑講罷歸方丈偃息。而文適至。謂師曰。東掖道場世世皆有道者主之。講罷不在懺室即在禪堂。未有偃臥自恣者也。慈聞曰。敢不敬命。自後祁寒溽暑殊不少怠。(草菴錄)

南嶽讓和尚參六祖。有般若多羅讖云。汝一枝佛法從汝邊去。向後出一馬駒蹋殺天下人在。即馬祖是也。祖出八十四人善知識。世人謂之觀音應化。凡住持皆王臣供給。有院主二十年管執常住。不置文歷。一日有司磨勘。囚禁在獄。乃自惟曰。我此和尚不知是凡是聖。二十年佐助伊。今日得此苦毒之報。馬祖于寺中覺知。令侍者裝香端然入定。院主于獄中忽爾心開。二十年用過錢物一時記得。令書司口授筆寫計算無遺。(通明集)

雪堂行和尚云。高庵為人端勁。動靜有法。處己雖儉。與人甚豐。聞人有疾如出諸己。至於蒼頭廝役。躬往候問。聽其所須。及死不問囊篋有無。盡禮津送。其深慈愛物真末世之良軌。(怡云錄)

黃太史與胡少汲書曰。公學道頗得力。治病之方當深求禪悅。照破生死之根。則喜怒憂患無處安腳。疾既無根。枝葉無能為

【現代漢語翻譯】現代漢語譯本：『溘然』（突然去世）之後，由活著的人主持喪事。過了一年，宏智禪師圓寂，大慧禪師最終主持了他的喪事，沒有違背之前的盟約。（雪窗雜記）圓覺慈法師解行並重，學人都尊崇他。東掖寺住持的位置空缺，能文和尚等兩位法師燃指請求慈法師來主持。慈法師到任后，法席非常興盛。一個盛夏，講經結束后，慈法師回到方丈室休息。能文法師正好來到，對慈法師說：『東掖道場歷代住持都是有道之人，講經結束后不是在懺室就是在禪堂，沒有像您這樣躺臥休息的。』慈法師聽后說：『我怎敢不遵從您的教誨。』此後，無論是嚴寒還是酷暑，慈法師都不敢稍有懈怠。（草菴錄）南嶽讓和尚參拜六祖慧能大師時，有般若多羅的預言說：『你的一支佛法將從你這裡傳出去，將來會出一個馬駒，踏殺天下人。』這裡說的就是馬祖道一禪師。六祖門下出了八十四位善知識，世人認為他們是觀音菩薩的應化。凡是住持寺院的，都有王公大臣供給。有一位院主管理寺院常住財產二十年，沒有留下任何文字記錄。有一天，官府進行審計，將他囚禁在監獄裡。這位院主於是反思說：『我這位和尚，不知道是凡人還是聖人，我佐助了他二十年，今天卻得到這樣的苦果。』馬祖禪師在寺中覺察到此事，讓侍者點上香，端然入定。院主在獄中忽然心開，二十年來用過的錢物一時都記起來了，讓書吏口述筆寫，計算沒有遺漏。（通明集）雪堂行和尚說：『高庵為人端正剛毅，一舉一動都有法度。自己生活雖然節儉，但對待別人卻非常慷慨。聽說別人有病，就像發生在自己身上一樣。甚至對於僕人，也親自前去問候，詢問他們需要什麼。去世后，不問他有沒有留下財物，盡力按照禮儀安葬。他深厚的慈悲心和愛護萬物的精神，真是末世的良好典範。』（怡云錄）黃太史寫信給胡少汲說：『您學道頗有心得，治療疾病的方法應當深入探求禪悅，照破生死的根本，這樣喜怒憂患就沒有地方安身了。疾病既然沒有了根，枝葉也就無能為力了。』

【English Translation】 English version: After 『Ke Ran』 (sudden death), the survivors take charge of the funeral arrangements. A year later, Zen Master Hongzhi passed away, and Zen Master Dahui ultimately presided over his funeral, without violating the previous agreement. (Miscellaneous Records of Xuechuang) Venerable Yuanjue Ci was both learned and practiced, and scholars revered him. The position of abbot of Dongye Temple was vacant, and two monks, Nengwen and others, burned their fingers to request Venerable Ci to take charge. After Venerable Ci arrived, the Dharma assembly flourished. One hot summer, after finishing the lecture, Venerable Ci returned to his abbot's room to rest. Monk Nengwen happened to come and said to Venerable Ci: 『The abbots of Dongye Monastery in every generation are all virtuous people. After the lecture, they are either in the repentance room or in the meditation hall. There has never been anyone who lies down and rests at will like you.』 Venerable Ci said after hearing this: 『How dare I not obey your teachings.』 From then on, whether in severe cold or hot summer, Venerable Ci did not dare to slack off in the slightest. (Records of Cao'an) When Monk Nanyue Rang visited the Sixth Patriarch Huineng (慧能大師), there was a prophecy by Prajnatara (般若多羅) saying: 『A branch of your Buddha-dharma will go forth from you, and in the future, a colt will emerge and trample all people under heaven.』 This refers to Zen Master Mazu Daoyi (馬祖道一禪師). The Sixth Patriarch had eighty-four virtuous disciples, whom the world regarded as incarnations of Avalokiteśvara (觀音菩薩). All those who presided over monasteries were provided for by kings and ministers. There was a monastery manager who managed the monastery's permanent property for twenty years without leaving any written records. One day, the government conducted an audit and imprisoned him. The manager then reflected: 『I don't know if this monk of mine is an ordinary person or a sage. I have assisted him for twenty years, but today I have received such a bitter reward.』 Zen Master Mazu sensed this in the monastery and asked the attendant to light incense and enter samadhi (入定) solemnly. The manager suddenly had an awakening in prison, and he remembered all the money and things he had used in the past twenty years. He dictated to the scribe, who wrote it down, and the calculation was without omission. (Tongming Collection) Zen Master Xuetang Xing said: 『Gao'an is upright and firm, and his every move is measured. Although he is frugal in his own life, he is very generous to others. Hearing that others are sick, it is as if it happened to himself. Even for servants, he personally goes to inquire and asks them what they need. After their death, he does not ask if they have left any property, and he buries them according to the rites as much as possible. His deep compassion and love for all things are truly a good example for the degenerate age.』 (Records of Yiyun) Huang Taishi wrote to Hu Shaoji: 『You have gained quite a bit of understanding in your study of the Way. The method of treating illness should deeply explore the joy of Chan (禪悅), illuminate the root of birth and death, so that joy, anger, sorrow, and worry have no place to settle. Since the disease has no root, the branches and leaves will be powerless.』

害。投子聦．海會演皆道行高重。不愧古人。若從文章之士學妄言綺語。只增長知見。何益於己事。(梅溪集)

簡堂機禪師。臺之仙居楊氏子。風姿挺異。才壓儒林。年二十五棄妻拏學出世法。晚見此庵元禪師。密有契證。出應莞山。刀耕火種。單丁者一十七年。偈云。地爐無火客囊空。雪似楊花落歲窮。拾得斷麻穿壞衲。不知身在寂寥中。每謂人曰。某猶未穩在。豈以住山落吾事邪。而念道不減。在眾之日晝夜參究。殊不少廢。一日偶看斫樹倒地。忽然大悟。平昔礙膺之物泮然冰釋。未幾有江州圓通之命。師曰吾道將行。即欣然曳杖而去。登坐說法雲。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。(大同拾遺)

隱山與靈空書曰。沙門高尚大聖慈蔭之力。後世紛紛者自卑賤之。三三兩兩出沒于泉石間。其氣象與天臺巖洞無異。頻頻傴僂王公之前。得不為識者掩口。年來糞火煨芋。不起謝恩之風。固不復見覓一人。如政黃牛志庵主。大似掘地覓天。

紹興十三年左修職郎詹叔義上財賦表。乞住賣度牒。朝廷依至三十二年。侍郎吳子才上表陳請。仍許頒賣。尋被論以為佞佛邀福。罷歸巖谷。宴坐一榻。味經禪以自飫。弄云泉以自娛。仍制一棺。夜則偃臥其中。才至分夜令

【現代漢語翻譯】現代漢語譯本：嗨。投子聦（人名）。海會（佛教集會）的演說都說修行高深重要，不愧對古人。如果向那些只會寫文章的人學習虛妄的言語和華麗的辭藻，只會增長見識，對自己的修行毫無益處。（出自《梅溪集》）

簡堂機禪師，臺州仙居人，姓楊。風度姿態挺拔出眾，才華壓倒儒生。二十五歲時拋棄妻子，學習出世之法。晚年拜見此庵元禪師，得到了秘密的印證。後來到莞山主持寺廟，過著刀耕火種的生活，獨自一人住了十七年。他寫了一首偈語：『地爐沒有火，行囊空空如也，雪花像楊花一樣飄落，一年又到盡頭。撿起斷麻來穿補破舊的僧衣，不知道自己身處寂靜之中。』他經常對人說：『我還沒有真正安定下來，難道要因為住持寺廟而耽誤我的修行嗎？』但他念佛修道的決心絲毫沒有減退，在僧眾中的時候，日夜參禪，從不懈怠。有一天，他偶然看到砍倒樹木，突然大徹大悟，平時阻礙他開悟的東西像冰一樣融化了。不久，江州圓通寺請他去主持，禪師說：『我的道將要被推行了。』於是高興地拄著枴杖去了。他登上法座說法：『圓通寺不賣普通的藥材，只賣死貓頭。不知道哪個沒有思量的人，吃了會全身冒冷汗。』（出自《大同拾遺》）

隱山寫信給靈空說：『沙門（出家人）本應崇尚大聖的慈悲恩澤，後世那些紛紛擾擾的人卻自己貶低自己，三三兩兩地出沒于山泉石洞之間，他們的氣象和天臺山的巖洞沒有什麼區別。還常常彎腰屈膝地在王公貴族面前獻媚，難道不會被有識之士捂嘴嘲笑嗎？』『我近年來用糞火煨芋頭，不興起謝恩的風氣，所以不再有人來找我了。』『像政黃牛志庵主這樣的人，簡直就像掘地尋天一樣。』

紹興十三年（1143年），左修職郎詹叔義上奏財賦表，請求允許出售度牒（出家證明）。朝廷同意了。到紹興三十二年（1162年），侍郎吳子才上表陳請，仍然允許頒發出售。不久，吳子才被人指責為諂媚佛教以求福報，被罷官回到山谷隱居。他宴坐在一個榻上，以研讀佛經和參禪為樂，以玩賞雲霧泉水為樂。他還做了一口棺材，晚上就躺在裡面，等到半夜時分才起來。

【English Translation】 English version: Alas. Touzi Cong (name of a person). The speeches at the Haihui (Buddhist assembly) all say that practice is profound and important, not ashamed of the ancients. If one learns from those who only write articles with false words and flowery rhetoric, it will only increase knowledge and be of no benefit to one's own practice. (From 'Meixi Collection')

Chan Master Jiantang Ji, a native of Xianju, Taizhou, surnamed Yang. His demeanor was outstanding, and his talent overwhelmed Confucian scholars. At the age of twenty-five, he abandoned his wife and studied the Dharma of leaving the world. In his later years, he met Chan Master Cian Yuan and received secret confirmation. Later, he went to Wanshan to preside over the temple, living a life of farming and planting, living alone for seventeen years. He wrote a verse: 'The earth stove has no fire, the bag is empty, snowflakes fall like catkins, and the year is coming to an end. Picking up broken hemp to mend torn robes, I don't know that I am in the midst of loneliness.' He often said to people: 'I am not really settled yet, am I going to delay my practice because of presiding over the temple?' But his determination to recite the Buddha and practice the Tao did not diminish at all. When he was among the monks, he practiced Chan day and night, never slackening. One day, he accidentally saw a tree being felled and suddenly realized enlightenment. The things that had been hindering his enlightenment melted away like ice. Soon, Yuan Tong Temple in Jiangzhou invited him to preside over the temple. The Chan master said: 'My Tao is about to be promoted.' So he happily went with a cane. He ascended the Dharma seat and said: 'Yuan Tong Temple does not sell ordinary medicinal materials, but only sells dead cat heads. I don't know who is without thought, and will sweat all over after eating it.' (From 'Datong Shiyi')

Yinshan wrote to Lingkong: 'Shramanas (monks) should uphold the great sage's compassion and grace, but later generations of people belittle themselves, appearing in the springs and rocks in groups of two or three, their atmosphere is no different from the caves of Mount Tiantai. They often bow and flatter in front of princes and nobles, wouldn't they be laughed at by knowledgeable people?' 'In recent years, I have been using dung fire to roast taro, and I don't have the habit of thanking for favors, so no one comes to me anymore.' 'People like Zheng Huangniu Zhi'an Master are like digging the ground to find the sky.'

In the thirteenth year of Shaoxing (1143 AD), Zuo Xiuzhi Lang Zhan Shuyi presented a memorial on finance and taxation, requesting permission to sell ordination certificates (proof of ordination). The court agreed. In the thirty-second year of Shaoxing (1162 AD), Attendant Lang Wu Zicai presented a memorial requesting that the issuance and sale be allowed. Soon, Wu Zicai was accused of flattering Buddhism for blessings and was dismissed from office and returned to the valley to live in seclusion. He sat on a couch, taking pleasure in studying Buddhist scriptures and practicing Chan, and taking pleasure in admiring the clouds and springs. He also made a coffin and lay in it at night, only getting up at midnight.

二三童子擊棺而呼曰。吳子才。歸去來。三界無安不可住。西方凈土有蓮胎。吳聞即起禪誦。如是精進者數年。及終命家人曰。汝聞乎。家人曰。不聞。吳曰汝當斂念而聽。悉聞空中隱然有天樂之音。吳曰清凈界中失念來此。金臺既至則予行矣。言訖而逝。(雪牕記)。

寂室光禪師住靈隱日。兄往訪之。茶湯而退。兄意不悅。知事延至庫堂備食待之。光聞曰。無故受食。他日累我在。令兄填還而去。(汀江筆語)

長靈卓禪師命無示立僧。法席嚴肅不事堂廚。唯安禪以當佳供。夜參以當藥石。其間衲子有不任者。無示告卓曰。人以食為先。若是則眾將安乎。卓慍之曰。表率安可為此。無示云。某不爭堂廚。教誰爭邪。(慈航小參)

孝宗賜佛照禪師手詔曰。禪師所奏菩薩十地。乃是修行漸次。從凡入聖。夫復何疑。方知腳踏實處。十二時中曾無間斷。以至圓熟。雜染純凈俱成障礙。作止任滅。脫此禪病當如禪師之言。常揮劍刃卓起脊樑。發心精進猶恐退墮。每思到此。兢兢業業未嘗敢忽。今俗人乃以禪為虛空。以語為戲論。其不知道也。如此茲事至大。豈在筆下可窮聊敘所得爾。

慈航樸禪師。福州人。生於世家。忽厭浮幻。脫身從釋。師納戒時身心輕安。如在空際。戒師曰。子真得上品

【現代漢語翻譯】現代漢語譯本：二三個童子敲打著棺材呼喊道：『吳子才（人名），回去吧！三界（欲界、色界、無色界）沒有安寧，不可久住，西方凈土有蓮花化生之胎。』吳子才聽到后立即起身禪修誦經，這樣精進修行了數年。臨終時，他告訴家人說：『你們聽到了嗎？』家人說：『沒有聽到。』吳子才說：『你們應當收攝心念仔細聽。』家人都聽到空中隱隱約約有天樂的聲音。吳子才說：『我因在清凈界中一時失念才來到這裡，金臺（西方接引之臺）到來之時，我就要走了。』說完就去世了。（出自《雪牕記》）

寂室光禪師住在靈隱寺時，他的哥哥前去拜訪他。禪師只是用茶水招待了他，他的哥哥心中不悅。知客僧將他請到庫房，準備了豐盛的食物招待他。寂室光禪師聽說后說：『無緣無故接受這樣的款待，將來會連累我的。』於是讓他的哥哥償還了飯錢才讓他離開。（出自《汀江筆語》）

長靈卓禪師命令無示禪師管理僧眾，道場的規矩非常嚴格，不設專門的廚房，只是通過坐禪來代替美食供養，用夜間參禪來代替藥物滋補。其中有僧人不能忍受這種清苦，無示禪師告訴卓禪師說：『人們以食物為先，如果這樣，僧眾將如何安身呢？』卓禪師生氣地說：『做表率的人怎麼能說這樣的話？』無示禪師說：『我不爭管廚房的事務，教誰來爭呢？』（出自《慈航小參》）

孝宗皇帝（南宋，1162-1189）賜給佛照禪師一道手詔說：『禪師所奏的菩薩十地（菩薩修行成佛的十個階段），乃是修行的次第，從凡夫到成聖。這還有什麼疑問呢？這才知道腳踏實地，十二時辰中沒有間斷，以至於圓滿成熟。雜念和純凈都成了障礙。停止、行動、聽任、滅除，要擺脫這種禪病，應當像禪師所說的那樣，常常揮動智慧之劍，挺直脊樑，發心精進，還恐怕退步墮落。每當想到這些，總是兢兢業業，不敢有絲毫懈怠。現在世俗之人卻把禪看作虛空，把說話當作戲論，他們是不懂禪的。這件事非常重大，豈是筆墨可以窮盡的，姑且敘述我所領悟的。』

慈航樸禪師，是福州人，出生於世代為官的家庭。忽然厭倦了世間的虛幻，脫離塵世出家為僧。禪師受戒時，身心輕安，如同在空中一樣。戒師說：『你真是得到了上品戒體。』

【English Translation】 English version: Two or three young boys knocked on the coffin and called out: 'Wu Zicai (a personal name), go back! There is no peace in the Three Realms (Desire Realm, Form Realm, Formless Realm), you cannot stay long. In the Western Pure Land, there is a lotus birth.' Upon hearing this, Wu Zicai immediately got up to practice Chan meditation and recite scriptures, diligently practicing like this for several years. When he was about to die, he told his family: 'Did you hear that?' The family said: 'We didn't hear anything.' Wu Zicai said: 'You should collect your thoughts and listen carefully.' The family all heard faint heavenly music in the air. Wu Zicai said: 'I came here because of a momentary lapse of mindfulness in the Pure Realm. When the golden platform (the platform of Western welcoming) arrives, I will leave.' After saying this, he passed away. (From 'Snow Window Records')

When Zen Master Jishi Guang was residing at Lingyin Temple, his elder brother came to visit him. The Zen master only served him tea, which displeased his brother. The guest prefect invited him to the storeroom and prepared a sumptuous meal for him. When Zen Master Guang heard about it, he said: 'Accepting such hospitality for no reason will burden me in the future.' So he made his brother repay the cost of the meal before letting him leave. (From 'Tingjiang Notes')

Zen Master Changling Zhuo ordered Zen Master Wushi to manage the monastic community. The rules of the monastery were very strict, with no dedicated kitchen. Instead, they used seated meditation as a substitute for delicious offerings and night meditation as a substitute for medicinal tonics. Among the monks, some could not endure this austerity. Zen Master Wushi told Zen Master Zhuo: 'People take food as their priority. If this is the case, how will the monks settle down?' Zen Master Zhuo angrily said: 'How can a role model say such things?' Zen Master Wushi said: 'I am not competing for the management of the kitchen; who should compete for it then?' (From 'Cihang Small Talks')

Emperor Xiaozong (Southern Song Dynasty, 1162-1189) bestowed a handwritten edict to Zen Master Fozhao, saying: 'The ten stages of the Bodhisattva (the ten stages of a Bodhisattva's practice to become a Buddha) that the Zen Master presented are the gradual steps of cultivation, from ordinary people to becoming a saint. What doubt is there in this? Only then do I know that being grounded, there is no interruption in the twelve hours, to the point of complete maturity. Mixed thoughts and pure thoughts both become obstacles. Stopping, acting, letting go, and extinguishing, to get rid of this Chan sickness, one should, as the Zen Master said, often wield the sword of wisdom, straighten the spine, and make a vow to be diligent, still fearing regression and falling. Whenever I think of these, I am always cautious and dare not be negligent in the slightest. Now, worldly people regard Chan as emptiness and speech as frivolous talk; they do not understand Chan. This matter is extremely important, how can it be exhausted by pen and ink? I will just narrate what I have realized.'

Zen Master Cihang Pu was from Fuzhou, born into a family of officials for generations. Suddenly, he became tired of the illusions of the world and left the secular life to become a monk. When the Zen Master received the precepts, his body and mind were light and peaceful, as if in the air. The precept master said: 'You have truly received the highest quality precepts.'

妙戒矣。由是終身持戒嚴甚。主天童二十年。未有一日輒背眾食。雖病不違。奉己甚約待眾至豐。有小師知庫畢。歸拜師曰。某竭力營轉增一倍贏。不敢自與。納之常住。師怒曰。汝所贏者。從巧取不義得之。常住物乃凈財也。豈容汝不義物乎。終不納。其僧逐之。師凡童行剃染。令入沙彌寮。習登壇受戒儀軌。及誦遺教經。方令受具戒。受具畢入新戒寮。受持三衣一缽。夜則展坐具披五條而睡。復請一精誦戒經者與之教授。誦至通利方許參堂。越二三夏山門方督掌務。愿遊方者師必欣然動于眉睫。贈道具促其行。嘗誡其徒曰。古者為僧。朝廷以試經得度。故發心從釋者。皆英特上行。誓求佛果之士也。爾時佛法淡薄。名存實忘。多資者服方袍。資不贍者裨販為利。貪偽捷出無所不至。一朝得預緇流。自謂畢生了辦。更不克己進修。便乃撥無因果。虛喪光陰。徒消信施。皆由不知出家正因。不明佛法罪凈。不解三乘十二分教。不達一切諸法本空。未得謂得未證謂證。謟奉貴權干求應世。且無為法身心一味。貪嗔造過。如斯之徒入我法內。傷敗壞亂為害滋多。佛言譬如師子身中蟲。自食師子身中肉。非外道天魔能破汝。既正因出家。正因為僧。須當遠離魔道。遵持佛戒。若是達道人。總不消恁么。奈汝積劫至今。心識昏

倒。為僧之初。不以三衣一缽種種禁戒制御其心。安可入道。譬如象馬𢤱悷不調。加諸楚毒方乃調伏。若不如是。異時三塗苦重悔將無及。我在無示會中凡遇五夜必參誡行者。我須往聽。聞他苦口為人。不覺涕淚俱下。凡登無示之門。聽其舉揚觀其行事。雖老於叢林者亦皆汗下心死。蓋者老和尚生平真實行說俱到。四十餘年不食非時。不畜衣缽。至於持己細行悉徇律制。以故所至住山不動聲氣。自然法席雍肅。諸方目曰鐵面。汝為釋子。當抗志慕古。依言立行。毋墮庸俗。無示嘗曰。我為主法者。若不方便教汝攝心為道。汝他日無知造罪。老僧未免同汝受苦。今不可使汝無聞。聞而不行非我之咎。不見良禪師。靖州人。楊岐會下尊宿。有小師犯戒律。臨終入惡道。其母夢其子衘恨于師曰。皆父師不能導我為善。致受是苦。其母以是夢告于良。良未之信。龍圖徐禧德佔是時為布衣。嘗參扣于良。德佔俄夢入一官府兵吏斧鉞森列左右。熟視之乃良禪師坐于庭下。鬼卒以杵撞其背。號叫震裂。復見其小師枷鎖杻械蹲踞其側。德佔問守閽吏曰。二僧何罪。吏曰老者乃少之師。以其師平時不能訓導。縱令破戒。故師之罪特重爾。此猶生報。后七日與子同墜無間。斯為大苦。德佔夢覺遂詢良之所以。乃云。數日來背痛如擊撞。藥不

【現代漢語翻譯】現代漢語譯本：倒（僧人法號）。剛開始做僧人的時候，如果不以三衣一缽（僧人的基本衣物和用具）和各種禁戒來約束自己的心，怎麼能入道呢？譬如大象和烈馬，如果不加以馴服，就要用鞭打等痛苦的手段才能調伏。如果不是這樣，將來墮入地獄等三惡道，受盡苦難再後悔就來不及了。我在無示（禪師法號）的法會中，每次遇到五夜（指農曆每月初五、十五、二十五、月末五天）必定參與勸誡修行者。我必須去聽講。聽他苦口婆心地教導別人，我不禁涕淚俱下。凡是進入無示的門下，聽他宣揚佛法，觀察他的行為，即使是叢林中經驗豐富的老修行也會汗流浹背，心生敬畏。因為無示老和尚一生言行一致，真實不虛。四十多年來，他不吃非時食（指午後到次日黎明之間的食物），不積蓄衣缽。至於約束自己的細微行為，都遵循戒律制度。因此，他所到的地方，住山修行，不事張揚，自然法席興盛，道風肅穆。各方都稱他為鐵面。你作為佛弟子，應當立志傚法古人，按照佛的教導去行動，不要墮入平庸。無示曾經說過：『我是弘揚佛法的人，如果不方便教你攝心修道，你將來無知造罪，老僧也難免和你一起受苦。現在不能讓你沒有聽聞佛法，聽聞了而不去實踐，就不是我的過錯了。』你沒見過良禪師（禪師法號）嗎？他是靖州人，楊岐（禪師法號）會下的尊宿。有個小沙彌犯了戒律，臨終墮入惡道。他的母親夢見她的兒子銜恨于良禪師說：『都是師父不能引導我為善，才導致我受這樣的苦。』他的母親把這個夢告訴了良禪師，良禪師還不相信。龍圖徐禧德佔（人名），當時還是平民，曾經向良禪師請教。徐禧德佔忽然夢見自己進入一個官府，兵吏拿著斧鉞，森嚴地排列在左右。仔細一看，原來是良禪師坐在庭下。鬼卒用杵撞擊他的背部，號叫的聲音震天動地。又看見那個小沙彌戴著枷鎖，蹲踞在他的旁邊。徐禧德佔問看門的官吏說：『這兩個僧人犯了什麼罪？』官吏說：『老的是小的的師父，因為他平時不能訓導，放縱他破戒，所以師父的罪特別重。』這還是生前的報應，七天後將和他的弟子一同墮入無間地獄。這是極大的痛苦。徐禧德佔醒來后，就問良禪師這是怎麼回事。良禪師說：『這幾天來，我的背痛得像被撞擊一樣，吃藥也

【English Translation】 English version: Dao (a monk's Dharma name). When first becoming a monk, if one does not use the three robes and one bowl (the basic clothing and utensils of a monk) and various precepts to control one's mind, how can one enter the path? For example, elephants and fierce horses, if they are not tamed, must be tamed with whips and other painful means. If it is not like this, it will be too late to regret when you fall into the three evil realms such as hell in the future and suffer all kinds of hardships. In the Dharma assembly of Zen Master Wushi (Dharma name), I must participate in exhorting practitioners every time I encounter the five nights (referring to the fifth, fifteenth, twenty-fifth, and last five days of each lunar month). I must go to listen. Listening to him earnestly teaching others, I couldn't help but burst into tears. Anyone who enters the gate of Wushi, listens to him proclaiming the Dharma, and observes his behavior, even the experienced old practitioners in the jungle will sweat profusely and feel awe. Because the old monk Wushi's words and deeds are consistent throughout his life, true and unfeigned. For more than forty years, he has not eaten non-timely food (referring to food between noon and dawn the next day), and does not accumulate robes and bowls. As for restraining his subtle behaviors, he follows the precepts and regulations. Therefore, wherever he goes, he lives in the mountains and practices, without making a show, and naturally the Dharma seat is prosperous and the Taoist style is solemn. All parties call him Iron Face. As a Buddhist disciple, you should aspire to emulate the ancients and act according to the teachings of the Buddha, and do not fall into mediocrity. Wushi once said: 'I am a person who promotes the Dharma. If it is not convenient to teach you to subdue your mind and cultivate the Tao, you will unknowingly commit crimes in the future, and the old monk will inevitably suffer with you. Now I can't let you not hear the Dharma. If you hear it and don't practice it, it's not my fault.' Haven't you seen Zen Master Liang (Dharma name)? He is from Jingzhou and a respected elder under Yangqi (Dharma name). A young novice monk violated the precepts and fell into the evil path when he was dying. His mother dreamed that her son held a grudge against Zen Master Liang and said: 'It was the master who failed to guide me to do good, which caused me to suffer such pain.' His mother told this dream to Zen Master Liang, who did not believe it. Longtu Xu Xidezhan (person's name), who was still a commoner at the time, once asked Zen Master Liang for advice. Xu Xidezhan suddenly dreamed that he entered a government office, and soldiers and officials were holding axes, solemnly arranged on the left and right. Upon closer inspection, it turned out that Zen Master Liang was sitting in the courtyard. The ghost soldiers struck his back with a pestle, and the sound of howling shook the sky. He also saw the young novice monk wearing shackles and squatting beside him. Xu Xidezhan asked the gatekeeper: 'What crime did these two monks commit?' The official said: 'The old one is the master of the young one, because he usually fails to teach and indulges him in breaking the precepts, so the master's crime is particularly serious.' This is still the retribution in this life, and in seven days he will fall into the Avici Hell with his disciple. This is great suffering. After Xu Xidezhan woke up, he asked Zen Master Liang what was going on. Zen Master Liang said: 'In the past few days, my back has been aching as if it had been hit, and taking medicine does not

可療。七日果卒。德佔嘗擘窠大書于分寧諸剎之壁。(紹熙間光孝超禪師榜于天童行堂壁)

法智尊者學行高妙。凡所著作莫不立宗旨辟邪說。開獎人心到真實地。指要書成。雪竇顯禪師持出山。羞齋為慶。仍有茶榜具美其事。則知在昔禪教一體氣味相尚。至有如此。與今暗禪奪教者。非同日語也。(草菴錄)

黃龍心禪師。南雄人。為儒生有聲。年十九目盲。父母許以出家。忽復見物。遊方謁南禪師。雖深信此事而不大發明。辭往云峰。會峰謝世就止石霜。因閱傳燈。至僧問多福如何是多福一叢竹。福曰一莖兩莖斜。僧云不會。福曰三莖四莖曲。此時頓見二師。歸禮南公。方展坐具。南曰汝入吾室矣。師亦踴躍自喜。即應曰。大事本來如是。和尚何用教人看話下語。南曰。若不令汝究尋到無用心處。自見自肯。吾則埋沒汝也。會南入滅。道俗請師繼踵。四方歸仰。不減南公時。然師雅尚真率。不樂從務。五求解去乃得謝事。未幾謝師直守潭州。虛大溈以致師。三辭不往。又屬江西轉運彭器資請所以不應長沙之意。師曰。馬祖百丈以前無住持事。道人相尋于空閑寂寞之濵而已。其後雖有住持。而王臣尊禮為天人師。今則不然。掛名官府。直遣伍伯追呼。此豈可復為也。器資以斯言。及命師直復致書曰。愿

【現代漢語翻譯】可被治癒。七日後果然去世。德佔曾經在分寧各寺廟的墻壁上用大字書寫。（紹熙年間（1190-1194）光孝超禪師張貼在天童寺行堂的墻壁上）

法智尊者學問和修行都非常高妙。凡是他所寫的著作，沒有不樹立宗旨、駁斥邪說的，開啟和獎掖人心到達真實的境地。他寫的《指要》書成后，雪竇顯禪師拿著它出山，羞齋為此慶賀，還製作了茶榜來讚美這件事。由此可知，過去禪宗和教理是一體的，彼此氣味相投，互相推崇，竟然到了這種地步。這和現在那些借禪宗來否定教理的人，是完全不同的。

黃龍心禪師，南雄人。做儒生時就很有名聲。十九歲時眼睛瞎了，父母答應讓他出家。忽然又恢復了視力。他四處遊歷參訪，拜見了南禪師，雖然深信此事，但沒有大徹大悟。於是告辭前往云峰，適逢云峰禪師去世，就留在石霜。一次閱讀《傳燈錄》，看到僧人問多福禪師『如何是多福一叢竹』，多福禪師回答說『一莖兩莖斜』，僧人說『不會』，多福禪師說『三莖四莖曲』。此時黃龍心禪師頓悟了兩位禪師的禪機，回去禮拜南禪師。剛鋪開坐具，南禪師就說『你已經進入我的禪室了』。黃龍心禪師也高興地跳躍起來，回答說『大事本來就是這樣，和尚何必教人看話下語』。南禪師說『如果不讓你窮究尋覓到無用心的地步，讓你自己見到，自己肯定，我就埋沒了你』。後來南禪師圓寂，道俗請黃龍心禪師繼承他的衣缽，四方歸附仰慕，不亞於南禪師在世的時候。然而黃龍心禪師崇尚真誠坦率，不喜歡處理事務，五次請求離去才得以謝絕。不久謝師直鎮守潭州，想用大溈山的住持之位來邀請黃龍心禪師，黃龍心禪師三次推辭沒有前往。又適逢江西轉運使彭器資詢問他不應長沙邀請的原因，黃龍心禪師說『馬祖（709-788）百丈（749-814）以前沒有住持的事情，修行人在空閑寂寞的地方相互尋訪而已。其後雖然有了住持，而王臣尊重禮敬，奉為天人師，現在則不然，掛名在官府，直接派遣差役追趕呼喚，這怎麼可以再做呢』。彭器資因為這番話，以及謝師直的再次來信，回覆說『願意』。

【English Translation】 It could be cured. He indeed passed away after seven days. Dézhān once wrote large characters on the walls of various temples in Fènníng. (During the Shàoxī era (1190-1194), Chan Master Chāo of Guangxiao Temple posted it on the wall of the meditation hall at Tiantong Temple.)

Venerable Fǎzhì's learning and practice were exceedingly profound. All his writings invariably established tenets, refuted heterodoxies, and opened and encouraged people's minds to reach the realm of truth. After his book 'Essentials' was completed, Chan Master Xuědòu Xiǎn took it out of the mountain, and Xiūzhāi celebrated it, even creating a tea placard to praise the event. From this, it can be known that in the past, Chan and doctrine were integrated, their tastes aligned, and they admired each other to such an extent. This is completely different from those who now use Chan to negate doctrine.

Chan Master Huánglóng Xīn, a native of Nánxióng, was renowned as a Confucian scholar. At the age of nineteen, he went blind, and his parents promised to let him become a monk. Suddenly, he regained his sight. He traveled around visiting teachers, and paid respects to Chan Master Nán, although he deeply believed in this matter, he did not have a great enlightenment. So he bid farewell and went to Yúnfēng, where he happened to arrive after Chan Master Yúnfēng had passed away, so he stayed at Shíshuāng. Once, while reading the 'Transmission of the Lamp', he came across a monk asking Chan Master Duōfú, 'What is a clump of Duōfú bamboo?' Duōfú replied, 'One stalk, two stalks, slanting.' The monk said, 'I don't understand.' Duōfú said, 'Three stalks, four stalks, crooked.' At this moment, Chan Master Huánglóng Xīn suddenly understood the Chan meaning of the two masters, and returned to pay respects to Chan Master Nán. As soon as he spread out his sitting mat, Chan Master Nán said, 'You have already entered my chamber.' Chan Master Huánglóng Xīn also jumped up with joy and replied, 'The great matter is originally like this, why does the master need to teach people to look at the words under the saying?' Chan Master Nán said, 'If I didn't let you exhaustively seek until you reached the point of no-mind, and let you see for yourself, affirm for yourself, then I would bury you.' Later, Chan Master Nán passed away, and the monks and laypeople invited Chan Master Huánglóng Xīn to succeed him, and people from all directions came to admire him, no less than when Chan Master Nán was alive. However, Chan Master Huánglóng Xīn valued sincerity and frankness, and did not like handling affairs, and after five requests to leave, he was finally allowed to decline. Not long after, Xiè Shīzhí, who was guarding Tánzhōu, wanted to invite Chan Master Huánglóng Xīn with the position of abbot of Dàwéi Mountain, but Chan Master Huánglóng Xīn declined three times. Then, the Jiangxi Transport Commissioner Péng Qìzī asked him the reason why he did not accept the invitation from Changsha, Chan Master Huánglóng Xīn said, 'Before Mǎzǔ (709-788) and Bǎizhàng (749-814), there were no matters of abbots, practitioners only sought each other in empty and quiet places. Later, although there were abbots, the kings and ministers respected and revered them, and regarded them as teachers of gods and humans, but now it is not like that, they are registered in the government, and directly send servants to chase and summon them, how can this be done again?' Because of these words of Péng Qìzī, and the repeated letters from Xiè Shīzhí, he replied, 'I am willing.'

得一見。不敢以住持相屈。師與四方公卿意合。千里應之。不合雖數舍不往。師以內外書徴詰開示。使人因所服習。克己自觀。悟則同歸。歸則無教。諸方訾師不當以外書糅佛說。師曰。若不見性則祖佛密語盡成外書。若見性則魔說狐禪皆成密語。故四十年間士大夫聞其風而開發者眾矣。庭堅宿承記莂堪任大法。道眼未圓。來瞻窣堵。實深安仰之嘆。乃勒堅珉敬頌遺美。(塔銘)

宏智覺禪師。隰州人。未遊方時預夢天童之境。嘗紀之曰。松徑森森窈窕門。到時微月正黃昏。建炎間謝事長蘆。訪真歇寶陀巖。及到天童宛如昔夢。尋為州府敦請住山。師固辭。后為衲子肩至法坐。由是黽勉而受。居山三十年。傳法之外百具鼎新。常安千餘眾。而齋廚豐衍甲于諸剎。衲子得以安然辦道。師嘗為眾行乞。吳越人篤信其化。金帛之施不求而至。師謂諸檀曰。化汝佈施令破慳心。毋專施於我。後有小寺僧來卻愿施之。或見廢寺窘乏及窮民老弱輩。即出衣資施令歡喜。師未嘗儲積。用盡為度。爾有隰州僧哲魁者。孤硬人也。潛跡坐下。不言鄉所。經十餘載始知宏智鄉人。宏智聞欣然訪曰。父母之邦何太絕物乎。智欲招至方丈。魁謝曰。己事尚未辦。豈暇講鄉禮邪。即曳杖而去。人莫能挽。徑往寶陀真歇故居禪宴月餘日。臨終

【現代漢語翻譯】現代漢語譯本：能有機會見他一面。不敢以住持的身份來屈尊他。禪師與各地的公卿意氣相投，即使遠隔千里也會應邀前往。如果不合意，即使多次邀請也不會去。禪師用內典（佛教經典）和外書（佛教以外的典籍）來提問、辯論和開示，使人們根據自己所學，反省自身。領悟了就殊途同歸，歸於真理就無需再教導。各方人士批評禪師不應該用外書來混雜佛法。禪師說：『如果不見自性，那麼祖師和佛的秘密教誨都會變成外書；如果見了自性，那麼邪魔外道的言論也會變成秘密教誨。』所以四十年間，士大夫們聽聞他的風範而有所領悟的人很多。黃庭堅（人名）過去接受過記莂（佛教術語，預記未來成佛），堪當大法，但道眼尚未圓滿。前來瞻仰佛塔，實在深感敬佩。於是刻石銘記，以表達對他的敬仰之情。（塔銘）

宏智覺禪師，隰州（地名）人。未出外遊歷時，曾夢見天童寺（寺名）的景象。他曾記錄說：『松樹掩映的小路，幽深曲折的門，到達時，一彎淡淡的月亮正掛在黃昏。』建炎（南宋年號，1127-1130年）年間，他辭去長蘆寺（寺名）的職務，拜訪了真歇禪師（人名）的寶陀巖（地名）。到達天童寺時，發現與昔日的夢境完全一樣。不久，州府官員懇請他主持天童寺，禪師堅決推辭。後來被僧人們強行抬到法座上，才勉強接受。在天童寺住了三十年，除了傳法之外，還對寺廟進行了全面的修繕，常住僧人超過一千人。齋飯的豐盛程度在各個寺廟中名列前茅，僧人們得以安心修行。禪師曾經為大眾乞食，吳越（地名）一帶的人非常信奉他的教化，金錢布帛的施捨不求自來。禪師對各位施主說：『感化你們佈施，是爲了破除慳吝之心，不要只施捨給我。』後來有小寺廟的僧人前來，他反而願意施捨給他們。或者看到破敗的寺廟、貧困的老弱百姓，就拿出自己的衣物和錢財，讓他們歡喜。禪師從不積蓄財物，用完為止。當時有個隰州的僧人名叫哲魁，是個孤僻剛硬的人，默默地坐在禪師座下，不透露自己的家鄉。十多年後，人們才知道他是宏智禪師的同鄉。宏智禪師聽后，高興地去拜訪他說：『原來是我的同鄉啊，為什麼這麼不近人情呢？』宏智禪師想邀請他到方丈室居住，哲魁謝絕說：『自己的事情還沒辦好，哪有空講究鄉里情誼呢？』說完就拄著枴杖離開了，人們無法挽留。他直接去了寶陀巖真歇禪師的故居，在那裡禪坐了一個多月，臨終前……

【English Translation】 English version: To have the opportunity to meet him. I dare not demean him with the position of abbot. The Chan master and the public officials of various places share the same aspirations, and they will respond to invitations even if they are thousands of miles away. If they do not agree, they will not go even if invited many times. The Chan master uses internal scriptures (Buddhist scriptures) and external books (non-Buddhist scriptures) to ask questions, debate, and enlighten, so that people can reflect on themselves based on what they have learned. If they understand, they will eventually reach the same goal, and if they return to the truth, there is no need to teach them anymore. People from all sides criticize the Chan master for not mixing Buddhist teachings with external books. The Chan master said: 'If you do not see your own nature, then the secret teachings of the ancestors and Buddhas will become external books; if you see your own nature, then the words of demons and heretics will become secret teachings.' Therefore, in the past forty years, many scholars and officials have heard of his demeanor and have gained enlightenment. Huang Tingjian (person's name) had previously received a prediction (Buddhist term, predicting future Buddhahood), and was capable of great Dharma, but his eye of wisdom was not yet complete. He came to pay homage to the pagoda and was deeply admired. So he engraved a stone inscription to express his admiration for him. (Pagoda inscription)

Chan Master Hongzhi Jue was from Xizhou (place name). Before traveling abroad, he dreamed of the scenery of Tiantong Temple (temple name). He once recorded: 'The path lined with pine trees, the secluded and winding gate, when I arrived, a faint moon was hanging in the dusk.' During the Jianyan period (Southern Song Dynasty reign, 1127-1130), he resigned from his position at Changlu Temple (temple name) and visited Zen Master Zhenxie's (person's name) Baotuo Rock (place name). When he arrived at Tiantong Temple, he found that it was exactly the same as his dream. Soon, the state and government officials earnestly requested him to preside over Tiantong Temple, but the Chan master firmly declined. Later, he was forcibly carried to the Dharma seat by the monks before reluctantly accepting. He lived in Tiantong Temple for thirty years. In addition to preaching the Dharma, he also comprehensively renovated the temple. More than a thousand monks lived there permanently. The abundance of vegetarian meals was among the best in various temples, and the monks were able to practice with peace of mind. The Chan master once begged for food for the public. People in the Wuyue (place name) area were very devoted to his teachings, and donations of money and silk came unasked. The Chan master said to the donors: 'To influence you to give alms is to break the heart of stinginess, do not only give to me.' Later, monks from small temples came, and he was willing to give to them instead. Or when he saw dilapidated temples, poor old and weak people, he would take out his own clothes and money to make them happy. The Chan master never accumulated wealth, and used it all up. At that time, there was a monk from Xizhou named Zhe Kui, who was a solitary and stubborn person. He sat silently under the Chan master's seat, without revealing his hometown. More than ten years later, people learned that he was a fellow villager of Chan Master Hongzhi. Chan Master Hongzhi was happy to visit him and said: 'So you are my fellow villager, why are you so unsociable?' Chan Master Hongzhi wanted to invite him to live in the abbot's room, but Zhe Kui declined and said: 'My own affairs have not been taken care of, how can I have time to pay attention to local customs?' After saying that, he left with his crutch, and people could not stop him. He went directly to the former residence of Zen Master Zhenxie of Baotuo Rock, where he meditated for more than a month. Before his death...

召眾說法而逝。阇維舍利無數。(雪牕志其事)

驅陽文忠公游嵩山。放意而往。至一古寺。風物蕭然。有老僧閱經自若。公與語。不甚顧。公問曰。古之高僧臨死生之際類皆談笑脫去。何道致之。僧曰定慧力。公曰今寂寞無有何哉。僧曰。古人唸唸在定。臨終那得散。今人唸唸在散。臨終安得定。文忠歎服之。(林間錄)

馮濟川居士施藏經愿文。其略曰。予之施經。一事而具二施。何故。以財贖經是謂財施。以經傳法是謂法施。按佛所說。財施後世當得天上人間福德之報。法施當得世智辯聦蓋眾之報。當知此二報皆是輪迴之因。苦報之本。我今發願。愿回此二報。臨命終時。莊嚴往生極樂世界。蓮華為胎。見佛聞法。悟無生忍。登不退階。入菩薩位。還來十方界內。五濁世中。普見其身而作佛事。以今日財法二施之因。如觀音大士具大慈悲。遊戲五道。隨類化形。說諸妙法。永離苦道。令得智慧。普與眾生。悉得成佛。乃予施經之愿也。(舍經碑)

北峰印法師戒睡曰。佛法欲滅而調養幻身。然此臭身終為灰土。茍因樹立以致死。不亦大丈夫。又曰。說得過人。不濟得事。須是行得過人。若自己分上一點用不著。雖記得千經萬論如阿難。亦何足貴。又曰。嘗與見識人論住持興顯寺門法曰。不出

【現代漢語翻譯】現代漢語譯本召集眾人說法后圓寂。火化后得到無數舍利。（雪窗記錄此事）驅陽文忠公遊覽嵩山，隨意而行，到達一座古寺。寺廟景象蕭條冷落，有一老僧神態自若地閱讀經書。文忠公與他交談，老僧不太理睬。文忠公問道：『古代的高僧在面臨生死之際，大多談笑自如地離世，用什麼方法才能達到這種境界？』老僧說：『是定慧的力量。』文忠公說：『現在寂寞無聞，沒有這樣的人，是什麼原因呢？』老僧說：『古人念念不忘在定中，臨終時怎麼會散亂？現在的人念念不忘在散亂中，臨終時怎麼能安定？』文忠公聽后歎服。（《林間錄》）馮濟川居士佈施藏經的愿文，大意是：我佈施經書，一件事包含了兩種佈施。為什麼呢？用錢財贖買經書，這叫做財施；用經書傳播佛法，這叫做法施。按照佛所說，財施後世應當得到天上人間的福德果報，法施應當得到世間的智慧辯才，超越眾人的果報。應當知道這兩種果報都是輪迴的原因，痛苦的根本。我現在發願，愿將這兩種果報，在臨命終時，轉化為莊嚴往生極樂世界的力量，在蓮花中化生，見佛聞法，證悟無生法忍，登上不退轉的階位，進入菩薩的果位，再回到十方世界之內，五濁惡世之中，普遍顯現身形而做佛事。以今日財施和法施的因緣，像觀音大士一樣，具足大慈大悲，遊戲於五道之中，隨著不同的眾生種類而化現不同的形體，宣說各種微妙的佛法，永遠脫離痛苦的境地，使眾生得到智慧，普遍與眾生一起，全部成就佛果。這就是我佈施經書的願望。（《舍經碑》）北峰印法師用以警醒自己，防止睡眠的格言說：佛法將要衰滅，所以要調養這個虛幻的身體。然而這個臭皮囊終究會化為灰土。如果因為弘揚佛法而獻出生命，不也是大丈夫的行為嗎？他又說：說得比別人好，做不到實際的事情，必須是做得比別人好。如果自己修行上一點用處都沒有，即使記得千經萬論，像阿難（釋迦牟尼佛的十大弟子之一，以記憶力超群著稱）那樣，又有什麼值得稱道的呢？他又說：曾經與有見識的人討論住持和興盛寺院的方法，說：不出

【English Translation】 English version He gathered the assembly to preach the Dharma and then passed away. After cremation, countless śarīra (relics) were found. (Recorded by Xuechuang) Qu Yang Wenzhong Gong (a respectful title for a government official) traveled to Mount Song. He went there freely and arrived at an ancient temple. The scenery was desolate. An old monk was calmly reading scriptures. Gong spoke to him, but the monk did not pay much attention. Gong asked: 'In ancient times, eminent monks mostly departed with smiles and ease when facing life and death. What method leads to this?' The monk said: 'The power of dhyana (meditative concentration) and prajna (wisdom).' Gong said: 'Now there is silence and no such people exist. What is the reason?' The monk said: 'Ancient people were constantly in dhyana. How could they be scattered at the time of death? Today's people are constantly scattered. How can they be in dhyana at the time of death?' Wenzhong sighed in admiration. (From Linjian Lu) Feng Jichuan (a lay Buddhist) made a vow when donating the Tripitaka (Buddhist canon). The gist of it is: When I donate scriptures, one act embodies two kinds of giving. Why? Using wealth to redeem scriptures is called dana (charity, giving) of wealth. Using scriptures to transmit the Dharma is called dana of Dharma. According to what the Buddha said, dana of wealth will bring the reward of blessings in heaven and the human realm in future lives. Dana of Dharma will bring the reward of worldly wisdom and eloquence, surpassing others. One should know that both of these rewards are the cause of samsara (cycle of rebirth), the root of suffering. Now I make a vow, wishing to transform these two rewards into the power to be reborn in the Sukhavati (Pure Land) at the end of life, to be born from a lotus flower, to see the Buddha and hear the Dharma, to realize anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas), to ascend to the stage of non-retrogression, and to enter the position of a bodhisattva (enlightenment being). Then, I will return to the ten directions, within the world of the five turbidities, universally manifesting my body to perform the work of the Buddha. With the causes of wealth and Dharma dana today, like Avalokiteśvara (the Bodhisattva of Compassion) possessing great compassion, I will roam in the five paths, transforming my form according to different beings, expounding various wonderful Dharmas, forever departing from the path of suffering, enabling beings to attain wisdom, and universally enabling all beings to attain Buddhahood. This is my vow for donating scriptures. (From Shejing Bei) Beifeng Yin (a Dharma master) used these words to warn himself against sleep: The Buddha Dharma is about to decline, so one must nourish this illusory body. However, this foul body will eventually turn to ashes. If one sacrifices one's life for the sake of establishing the Dharma, is that not the act of a great person? He also said: Speaking better than others is useless if one cannot accomplish practical matters. One must act better than others. If one does not apply the Dharma to oneself at all, even if one remembers thousands of scriptures and treatises, like Ananda (one of the ten major disciples of Shakyamuni Buddha, known for his exceptional memory), what is there to praise? He also said: I once discussed with knowledgeable people the methods for upholding and prospering a temple, saying: Not going out

勤奉香火。常住潔白。將眾人為事。予深喜此說盡理。若無識人論。則污下趨俗。失本色人體矣。(自行錄)

資壽總禪師。蘇氏。元祐間丞相孫女。年十五懵不知禪之所謂。唯疑人之處世。生則不知來處。死則不知去相。於是斂念。忽有所省。自不以為異。意其為最靈者靡不如是。亦未嘗以語人。及勉從庭闈之命。歸西徐許壽源。無幾何而深厭世相。齋潔自如。且欲高蹈方外。抗志慕古。遂謁薦嚴圓禪師。圓曰閨門淑質何預大丈夫事邪。總曰佛法分男女等相乎。圓詰之曰如何是佛。即心是佛。汝作么生。總曰久響老師猶作者個語話。圓曰德山入門便棒聻。總曰老師若行此令。不虛受人天供養。圓曰未在。總以手拍香臺一下。圓曰。有香臺。從汝拍。無則如何。總便出。圓呼曰汝見甚麼道理便與么。總回首曰了了見無一物。圓曰者個是永嘉底。總曰借他出氣又何不可。圓曰真師子兒。時真歇禪師庵于宜興。師徑造焉。真歇端坐繩床。總才入門真歇曰是凡是聖。總曰頂門眼何在。曰覿面相呈事若何。總提起坐具。歇曰不問者個。總曰蹉過了也。歇便喝。總亦喝。總于江淅諸名宿參扣殆遍。從壽源守官嘉禾。唯未見妙喜爲念。適妙喜俱馮濟川舟御氐城。總聞之往禮敬而已。妙喜謂濟川曰。適來道人卻曾見神見鬼來。

【現代漢語翻譯】現代漢語譯本勤懇地供奉香火，保持身心潔凈。將眾人的事情當作自己的事情來做。我對此種說法深感欣喜，認為它完全合乎情理。如果沒有見識的人來評論，就會被污濁低下的世俗所影響，失去人本來的面目。（出自《自行錄》）

資壽總禪師，姓蘇，是元祐年間（1086-1094）丞相的孫女。十五歲時，她對禪的含義一無所知，只是疑惑人活在世上，生不知道從哪裡來，死不知道往哪裡去。於是收斂心神，忽然有所領悟。她自己並不覺得奇怪，認為最靈敏的人大概都是這樣。她也從未對人說起此事。後來勉強聽從父母之命，嫁給西徐的許壽源。沒過多久，她就深深厭惡世俗，保持齋戒潔凈，想要隱居世外，立志效仿古人。於是去拜見薦嚴圓禪師。圓禪師說：『你一個閨閣女子，怎麼能做大丈夫的事呢？』總禪師說：『佛法還分男女的差別嗎？』圓禪師詰問道：『什麼是佛？』（總禪師回答）『即心是佛。你又怎麼理解呢？』總禪師說：『我早就聽說老師您還說這樣的話。』圓禪師說：『德山入門便打，你聽說過嗎？』總禪師說：『老師如果能實行這樣的命令，才不虛受人天的供養。』圓禪師說：『還不夠。』總禪師用手拍了一下香臺。圓禪師說：『有香臺，隨你拍。如果沒有香臺，又該如何？』總禪師便走了出去。圓禪師呼喚道：『你見到什麼道理就這麼做？』總禪師回頭說：『明明白白地見到一無所有。』圓禪師說：『這是永嘉大師的境界。』總禪師說：『借用他的話來表達我的心意，又有什麼不可以呢？』圓禪師說：『真是獅子之子。』當時真歇禪師在宜興結庵修行，總禪師直接去拜訪他。真歇禪師端坐在繩床上，總禪師剛入門，真歇禪師就問：『是凡人還是聖人？』總禪師說：『頂門眼在哪裡？』（真歇禪師）說：『面對面呈現的事情又該如何？』總禪師提起坐具。真歇禪師說：『我不問這個。』總禪師說：『錯過了。』真歇禪師便喝了一聲，總禪師也喝了一聲。總禪師在江浙一帶幾乎拜訪了所有著名的禪師，自從許壽源在嘉禾做官后，總禪師一直想見妙喜禪師。恰好妙喜禪師和馮濟川同乘一條船前往氐城，總禪師聽說后前去拜見。妙喜禪師對濟川說：『剛才那位道人，曾經見過神見過鬼嗎？』

【English Translation】 English version Diligently offer incense and maintain purity. Treat everyone's affairs as your own. I deeply rejoice in this saying, considering it entirely reasonable. If ignorant people were to comment, one would be influenced by the defilement and baseness of the world, losing one's original human nature. (From 'Self-Examination Records')

Chan Master Zishou Zong, surnamed Su, was the granddaughter of a prime minister during the Yuanyou era (1086-1094). At the age of fifteen, she knew nothing of what Chan (Zen) meant, only doubting people's existence in the world, not knowing where they came from when born, nor where they went after death. Thus, she collected her thoughts and suddenly had some understanding. She herself did not find it strange, thinking that the most perceptive people were probably like this. She never told anyone about it. Later, she reluctantly obeyed her parents' orders and married Xu Shouyuan of Xixu. Before long, she deeply厭惡(yanwu: detested) the world, maintained齋潔(zhaijie: purification) as usual, and wanted to live in seclusion, aspiring to emulate the ancients. So she went to visit Chan Master Jianyuan Yuan. Chan Master Yuan said, 'You are a lady of the inner chambers, how can you do the affairs of a great man?' Chan Master Zong said, 'Does the Buddha-dharma distinguish between men and women?' Chan Master Yuan questioned her, saying, 'What is Buddha?' (Chan Master Zong replied) 'The mind itself is Buddha. How do you understand it?' Chan Master Zong said, 'I have long heard that you, teacher, still say such words.' Chan Master Yuan said, 'Deshan (a famous Chan master) would strike upon entering, have you heard of it?' Chan Master Zong said, 'If the teacher can implement such an order, then you will not receive the offerings of humans and gods in vain.' Chan Master Yuan said, 'Not enough.' Chan Master Zong tapped the incense table with her hand. Chan Master Yuan said, 'There is an incense table, tap it as you please. If there is no incense table, what then?' Chan Master Zong then went out. Chan Master Yuan called out, 'What principle did you see that made you do this?' Chan Master Zong turned her head and said, 'Clearly seeing that there is nothing at all.' Chan Master Yuan said, 'This is the realm of Yongjia (a Chan master).' Chan Master Zong said, 'What's wrong with borrowing his words to express my mind?' Chan Master Yuan said, 'Truly a lion's child.' At that time, Chan Master Zhenxie was living in a hermitage in Yixing, and Chan Master Zong went directly to visit him. Chan Master Zhenxie was sitting upright on a rope bed. As soon as Chan Master Zong entered, Chan Master Zhenxie asked, 'Is it a mortal or a saint?' Chan Master Zong said, 'Where are the eyes on the top of the head?' (Chan Master Zhenxie) said, 'What about the matter presented face to face?' Chan Master Zong raised the sitting mat. Chan Master Zhenxie said, 'I am not asking about this.' Chan Master Zong said, 'Missed it.' Chan Master Zhenxie then shouted, and Chan Master Zong also shouted. Chan Master Zong visited almost all the famous Chan masters in the Jiangzhe area. Since Xu Shouyuan became an official in Jiahe, Chan Master Zong had always wanted to see Chan Master Miaoxi. It happened that Chan Master Miaoxi and Feng Jichuan were traveling to Dicheng on the same boat. Chan Master Zong heard of it and went to pay respects. Chan Master Miaoxi said to Jichuan, 'Has that Daoist (Taoist) just now ever seen gods or ghosts?'

但未遇爐鞴煅煉。恰如萬斛舟在絕潢斷港中。未能轉動爾。馮軒渠曰。談何容易邪。妙喜曰他若回頭定須別。翌日壽源命喜說法。喜顧眾曰。今此間卻有個有見處人。山僧驗人如掌關吏。才見其來便知有無稅物。及下坐。總遂求道號。喜以無著名之。明年聞徑山法席盛。即往度夏。一夕宴坐忽有契悟。頌曰。驀然撞著鼻頭。伎倆冰消瓦解。達磨何必西來。二祖枉施三拜。更問如何若何。一隊草賊大敗。喜復之曰。汝既悟活祖師意。一刀兩斷直下了。臨機一一任天真。世出世間無剩少。我作此偈為證明。四聖六凡盡驚擾。休驚擾。碧眼胡兒猶未曉。總因入室。喜問曰。適來者僧祇對。汝且道老僧何故不肯他。曰爭怪得妙總。喜舉竹篦云。汝喚者個作甚麼。總曰蒼天蒼天。喜便打。總曰和尚他后錯打人去在。喜曰。打得著便休。管甚錯不錯。總曰專為流通。總一日禮辭旋里。喜曰汝下山去。有人問此間法道。如何祇對。總曰未到徑山不妨疑著。喜曰到后如何。總曰依舊孟春猶寒。喜曰恁么祇對豈不鈍置徑山。總掩耳而出。由是一眾歆艷。無著之名大著於世。晦藏既久遂服方袍。師年德雖重持律甚嚴。苦節自礪有前輩典刑。太守張安國以師道望。命出世資壽。未幾求謝。事歸老家墅焉。(投機傳)

道曇法師。常州人

【現代漢語翻譯】現代漢語譯本：但是沒有遇到爐火鍛造。恰如裝滿萬斛的船隻停在沒有水流的斷港中，不能轉動啊。馮軒渠說：『談何容易啊！』妙喜說：『他如果回頭，必定會有所不同。』第二天，壽源命妙喜說法。妙喜看著眾人說：『現在這裡卻有一個有見識的人。』山僧我驗人就像看守關卡的官吏，才看到來人就知道有沒有應稅的貨物。等到下座后，妙總就請求賜予道號。妙喜賜他名為『無著』。第二年，聽說徑山（寺廟名）的佛法興盛，就前往那裡度過夏天。一天晚上宴坐時忽然有所領悟，作頌說：『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）枉施三拜。更問如何若何，一隊草賊大敗。』妙喜回覆他說：『你既然領悟了活祖師的意旨，就要一刀兩斷，直截了當。臨機應變，一一任憑天真，世間和出世間都沒有剩餘。我作這首偈語為你證明，四聖六凡都驚擾。休要驚擾，碧眼胡兒（達摩）還是不明白。』妙總因為入室請教，妙喜問他說：『剛才那個僧人這樣對答，你且說說老僧我為什麼不認可他？』妙總說：『怎麼能怪得了妙總呢？』妙喜舉起竹篦說：『你叫這個作什麼？』妙總說：『蒼天蒼天！』妙喜就打他。妙總說：『和尚你以後會錯打人的。』妙喜說：『打得著就休，管他錯不錯。』妙總說：『專為流通佛法。』妙總有一天告辭妙喜返回家鄉。妙喜說：『你下山去，如果有人問這裡的佛法如何，你如何回答？』妙總說：『未到徑山不妨疑著。』妙喜說：『到后如何？』妙總說：『依舊孟春猶寒。』妙喜說：『這樣回答豈不是遲鈍了徑山？』妙總捂著耳朵走了出去。因此，大家都羨慕他，無著（妙總的道號）的名字大為世人所知。他隱藏鋒芒很久，於是穿上僧袍。妙總法師年齡和德行雖然很高，但持戒非常嚴格，刻苦自勵，有前輩的風範。太守張安國因為妙總法師的道望，命他出世住持資壽寺（寺廟名）。沒多久，妙總請求辭謝，回家鄉的別墅養老。（《投機傳》）道曇法師，常州人。

【English Translation】 English version: But he had not encountered the furnace to be tempered. It was just like a boat loaded with ten thousand 'hu' (斛, unit of volume) stranded in a streamless, broken harbor, unable to move. Feng Xuanqu said, 'How easy is it to talk about!' Miaoxi said, 'If he turns his head, he must be different.' The next day, Shouyuan ordered Miaoxi to preach. Miaoxi looked at the crowd and said, 'Now there is someone here who has insight.' This mountain monk examines people like a gatekeeper, knowing whether there are taxable goods as soon as he sees them coming. After he stepped down from the seat, Miaozong then asked for a religious name. Miaoxi gave him the name 'Wuzhuo' (無著, meaning 'unattached'). The following year, hearing that the Dharma assembly at Jingshan (徑山, a mountain and monastery name) was flourishing, he went there to spend the summer. One evening, while meditating, he suddenly had an epiphany and composed a verse: 'Suddenly bumping into the nose, skills melt like ice and tiles crumble. Why did Bodhidharma (達磨) need to come from the West? The Second Patriarch (二祖, Huike 慧可) wasted three bows. Asking further how and what, a band of grass bandits is utterly defeated.' Miaoxi replied to him, 'Since you have understood the meaning of the living patriarch, you must cut it off with one stroke, directly and decisively. Respond to situations as they arise, letting everything be natural, with nothing left over in the mundane and supramundane realms. I compose this verse to certify you, startling the Four Sages and Six Realms. Stop the commotion, the blue-eyed barbarian (碧眼胡兒, referring to Bodhidharma) still does not understand.' Because Miaozong entered the room for instruction, Miaoxi asked him, 'That monk just answered like that, tell me why I, the old monk, did not approve of him?' Miaozong said, 'How can you blame Miaozong?' Miaoxi raised a bamboo staff and said, 'What do you call this?' Miaozong said, 'Heaven, heaven!' Miaoxi then hit him. Miaozong said, 'Venerable monk, you will mistakenly hit people in the future.' Miaoxi said, 'If I hit, then so be it, what does it matter whether it's a mistake or not?' Miaozong said, 'Especially for the circulation of the Dharma.' One day, Miaozong bid farewell to Miaoxi to return to his hometown. Miaoxi said, 'When you go down the mountain, if someone asks about the Dharma here, how will you answer?' Miaozong said, 'Before reaching Jingshan, it's okay to doubt.' Miaoxi said, 'What about after arriving?' Miaozong said, 'Still, the early spring is cold.' Miaoxi said, 'Wouldn't such an answer dull Jingshan?' Miaozong covered his ears and walked out. Because of this, everyone envied him, and the name of Wuzhuo (無著, Miaozong's religious name) became widely known in the world. He hid his talents for a long time, and then put on the monk's robe. Although Master Miaozong's age and virtue were high, he kept the precepts very strictly, diligently encouraging himself, and had the model of his predecessors. The prefect Zhang Anguo, because of Master Miaozong's reputation, ordered him to come out and preside over Zishou Temple (資壽寺, a temple name). Before long, Miaozong asked to resign and returned to his villa in his hometown. (From 'Biography of Speculation') Dàotán (道曇) Dharma Master, from Changzhou.

。于禪定中得慈忍三昧。有猿鳥常供花果。乃為受戒說法而去。至夜施鬼神食時祝之曰。食吾食。受吾法。同爲法侶。年九十餘而四方師事。受法者皆新學少年。師凡閱經。炷香九。禮趺坐良久。然後開帙。常訓諸徒曰。夫窺聖教。意在明宗。若不端己虛心。爭到如來境界。誠匪小緣。莫生容易。(孫仲益碑)

郭道人。世為鐵工。常參景德忠禪師。忠曰。汝但去其所重。扣己而參。無有不辦。忠一日上堂。舉善惡如浮雲起滅俱無處。郭于言下忽然心開。自是出語異常。及卒別親故。趺坐說偈曰。六十三年打鐵。日夜扇𢵓不歇。今朝放下鐵錘。紅爐變成白雪。(類說)

伊庵權禪師。臨安昌化祁氏子。幼莊重嶷然如成人。十四得度。通內外學。依無庵全禪師。用工甚銳。至晚必垂淚曰。今日又只么空過。未知來日工夫如何。師在眾不與人交一詞。毅然自處。人莫能親疏之。嘗夜坐達旦。行粥者至忘展缽。鄰人以手觸之。師感悟。為偈曰。黑漆崑崙把釣竿。古帆高掛下驚湍。蘆花影里弄明月。引得盲龜上釣舡。無庵喜以為類己。乾道間出應萬年。宿學老師見其威儀。聽其舉揚。皆拱手心醉。內外萬指井井然。如入官府。師所至行道。與眾同其勞。尚書尤公袤曰。住持者安坐演法。何至躬頭陁行邪。師曰。不

【現代漢語翻譯】現代漢語譯本在禪定中獲得慈忍三昧（一種禪定境界）。有猿猴和鳥類經常供奉花果。於是為它們授戒說法后離去。到了晚上施食鬼神時祝願說：『吃我的食物，接受我的佛法，共同成為佛法的伴侶。』九十多歲時，四方的人都來拜他為師。接受佛法的人都是新學的少年。老師每次閱讀佛經，都要點燃九支香，恭敬地跪坐很久，然後才打開經書。常常教導弟子們說：『探究聖人的教誨，意在明白宗旨。如果不端正自己，虛心學習，爭奪如來的境界，確實不是小小的緣分，不要輕易產生懈怠之心。』（孫仲益碑）

郭道人，世代以打鐵為業。經常參拜景德忠禪師。忠禪師說：『你只要去除你所看重的東西，反省自己而參悟，沒有什麼不能辦到的。』有一天，忠禪師上堂說法，舉例說善惡就像浮雲一樣，生起和消滅都沒有固定的地方。郭道人在這些話語下忽然心開。從此說出的話語與衆不同。臨終時，他向親友告別，盤腿打坐，說偈語說：『六十三年打鐵，日夜拉風箱不停歇。今天放下鐵錘，紅爐變成白雪。』（類說）

伊庵權禪師，是臨安昌化祁家的兒子。從小就莊重成熟，像個成年人。十四歲時出家，精通內外學問。依止無庵全禪師，用功非常刻苦。到了晚上必定流淚說：『今天又只是這樣空過了，不知道明天的功夫如何。』禪師在僧眾中不與人交談一句，堅定地獨處。人們無法親近或疏遠他。曾經夜晚打坐到天亮。負責分粥的人來了，他忘記了伸出缽。鄰人用手碰了他一下，禪師因此感悟，作偈語說：『黑漆崑崙拿著釣竿，高高掛起古老的船帆，順著湍急的水流而下。在蘆葦花的影子中撥弄明月，引得瞎眼的海龜爬上釣船。』無庵禪師很高興，認為他像自己。乾道（1165-1173）年間，禪師出山應邀住持萬年寺。年長的學僧和老師們看到他的威儀，聽到他的說法，都拱手表示敬佩，內心陶醉。寺內寺外，一切都井然有序，如同進入官府一樣。禪師所到之處都身體力行，與大眾一同勞動。尚書尤公袤說：『住持應該安坐演法，為什麼還要彎腰行走呢？』禪師說：『不』

【English Translation】 English version He attained the Samadhi (a state of meditative consciousness) of Loving-kindness and Forbearance in meditation. Monkeys and birds often offered flowers and fruits. He then administered precepts and taught them the Dharma before departing. When offering food to ghosts and spirits at night, he would pray: 'Eat my food, receive my Dharma, and together become companions in the Dharma.' He was revered as a teacher by people from all directions when he was over ninety years old. Those who received the Dharma were all newly learning youths. Whenever the teacher read the scriptures, he would light nine incense sticks, respectfully sit cross-legged for a long time, and then open the scriptures. He often instructed his disciples, saying: 'Exploring the teachings of the saints, the intention lies in understanding the essence. If you do not rectify yourself and learn with an open mind, striving for the realm of the Tathagata (another name for Buddha), it is indeed not a small matter, and do not easily become complacent.' (Stele of Sun Zhongyi)

Layman Guo was a blacksmith by trade for generations. He often consulted with Zen Master Zhong of Jingde. Zen Master Zhong said: 'You only need to remove what you value, reflect on yourself and contemplate, and there is nothing that cannot be accomplished.' One day, Zen Master Zhong gave a Dharma talk, citing that good and evil are like floating clouds, arising and ceasing without a fixed place. Layman Guo suddenly had a breakthrough upon hearing these words. From then on, his words were extraordinary. When he was about to pass away, he bid farewell to his relatives and friends, sat cross-legged, and said in a verse: 'Sixty-three years of blacksmithing, fanning the bellows day and night without rest. Today I lay down the iron hammer, and the red furnace turns into white snow.' (Classified Sayings)

Zen Master Yi'an Quan was the son of the Qi family of Changhua, Lin'an. From a young age, he was dignified and mature, like an adult. He became a monk at the age of fourteen and was well-versed in both internal and external studies. He followed Zen Master Wu'an Quan and worked very hard. In the evening, he would always shed tears and say: 'Today has again been spent in vain, I don't know how tomorrow's efforts will be.' The Zen master did not exchange a single word with anyone in the Sangha (monastic community), and remained steadfastly alone. People could not get close to or alienate him. He once sat in meditation until dawn. When the person distributing porridge came, he forgot to extend his bowl. A neighbor touched him with his hand, and the Zen master was enlightened by this, composing a verse: 'The black lacquer Kunlun (a mythical mountain) holds a fishing rod, the ancient sail is hoisted high, descending the rapid currents. Playing with the bright moon in the shadow of the reed flowers, attracting the blind turtle to climb onto the fishing boat.' Zen Master Wu'an was very happy and thought he was like himself. During the Qiandao period (1165-1173), the Zen master went out to respond to the invitation to be the abbot of Wannian Temple. The senior monks and teachers, seeing his dignified demeanor and hearing his teachings, all bowed in admiration and were intoxicated in their hearts. Inside and outside the temple, everything was in order, as if entering a government office. Wherever the Zen master went, he practiced the Dharma diligently, working with the community. Minister You Gongmao said: 'The abbot should sit and expound the Dharma, why should he bend over and walk?' The Zen master said: 'No'

然。末法比丘增上驕慢。未得謂得。便欲自恣。我以身帥尚恐不從。況敢自逸乎。近世言禪林標準者。必以師為稱首也。(行狀)

東山淵禪師。業履端潔聞于叢林。自東山遷至五峰。見火箸與東山所用者無異。遂詰其奴曰。莫是東山方丈物乎。奴曰然。彼此常住無利害故。將至之淵。誡之曰。汝輩無知。安識因果。有互用之罪。急令送還。(怡云錄)

別峰印禪師住雪竇日。有小師訴頭首之過。峰厲聲怒曰。汝是我小師。包含上下則可。反來說人過惡邪。置之左右必敗吾事。遂杖逐之。聞者嘆曰何其明也。(少云雜記)

淳禪師。劍州人。出世丹霞。宏智為侍者。在寮中與僧徴詰公案。宏智不覺大笑。適丹霞過門。至夜參問云。汝早來大笑何謂。答曰。因詰僧話。渠答太粗生。所以發笑。淳曰。是即是。汝笑者一聲。失了多少好事。不見道。暫時不在如同死人。宏智敬拜服膺。后雖在暗室未嘗敢忽。(雪牕記)

成都昭覺祖首坐。久參圓悟。因入室問即心是佛。從此有省。圓悟命分坐。一日為眾入室問。禪者曰生死到來如何迴避。僧無對。祖擲下拂子奄然而逝。眾皆愕眙。亟以聞悟。悟至呼曰。祖首坐。祖復開目。悟曰抖擻精神透關去。祖復點頭。竟爾長寢。(東林顏屯庵記其事)

【現代漢語翻譯】現代漢語譯本：是的。末法時期的比丘會增長驕慢之心，沒有證得（真理）卻自認為已經證得，便想要放縱自己。我親自以身作則尚且恐怕他們不聽從，更何況敢於自己安逸呢？近來談論禪林規範的人，必定以師父作為首要的榜樣。（行狀）

東山淵禪師，他的行為端正純潔，在叢林中享有盛名。自從東山遷到五峰，看到火箸與東山所用的沒有區別，於是責問他的僕人說：『莫非這是東山方丈的東西嗎？』僕人回答說：『是的。因為彼此常住，沒有利益損害的緣故，就拿來了。』淵禪師告誡他說：『你們這些無知的人，怎麼懂得因果？有互相使用的罪過，趕快送回去。』（怡云錄）

別峰印禪師住在雪竇寺的時候，有個小沙彌告發首座的過失。別峰禪師厲聲怒斥道：『你是我手下的小沙彌，應該包容上下才可以，反而來說別人的過錯惡行嗎？把你放在左右必定會敗壞我的事情。』於是用棍杖驅趕了他。聽到的人感嘆說：『多麼英明啊！』（少云雜記）

淳禪師，劍州人。在丹霞寺開法傳道，宏智禪師做他的侍者。在寮房中與僧人爭論詰問公案，宏智禪師不覺大笑起來。恰好丹霞禪師從門前經過，到了晚上晚參時問道：『你早晨大笑是什麼緣故？』回答說：『因為與僧人爭論話語，他的回答太粗俗，所以發笑。』淳禪師說：『是這樣沒錯，你這一聲笑，失去了多少好事。沒聽過說嗎？暫時不在就如同死人一樣。』宏智禪師恭敬地拜謝，銘記在心。後來即使在暗室里也不敢有絲毫懈怠。（雪牕記）

成都昭覺寺的祖首座，長久跟隨圓悟禪師參禪。因為入室請教『即心是佛』，從此有所領悟。圓悟禪師命他分座說法。一天，為大眾入室說法時問道：『禪者，生死到來時如何迴避？』僧人沒有回答。祖首座放下拂塵，安然而逝。眾人都驚愕地注視著。急忙把這件事告訴了圓悟禪師。圓悟禪師趕到后呼喚道：『祖首座！』祖首座又睜開了眼睛。圓悟禪師說：『抖擻精神，透脫關隘而去吧！』祖首座又點了點頭，最終長眠不起。（東林顏屯庵記其事）

【English Translation】 English version: Yes. Monks in the Dharma-ending Age will increase in arrogance. Those who have not attained (enlightenment) claim to have attained it, and then they want to indulge themselves. Even if I personally lead by example, I am still afraid they will not follow. How dare I be at ease myself? Recently, those who talk about the standards of the Chan (Zen) forest must take the master as the primary example. (Conduct)

Chan Master Yuan of Dongshan, his conduct was upright and pure, and he was well-known in the Sangha. After moving from Dongshan to Wufeng, he saw that the fire tongs were no different from those used in Dongshan, so he questioned his servant, saying, 'Could this be something from the abbot of Dongshan?' The servant replied, 'Yes. Because we are both permanent residences and there is no harm in it, I brought it here.' Chan Master Yuan warned him, saying, 'You ignorant people, how can you understand cause and effect? There is a sin in mutual use. Quickly send it back.' (Yi Yun Lu)

When Chan Master Biefeng Yin lived in Xuedou Temple, a young novice complained about the faults of the head monk. Chan Master Feng sternly rebuked him, saying, 'You are my novice, you should be inclusive of those above and below you. Instead, you come to talk about the faults and evils of others? Keeping you around will surely ruin my affairs.' Then he drove him away with a staff. Those who heard it sighed, saying, 'How wise!' (Shaoyun Miscellaneous Records)

Chan Master Chun, a native of Jianzhou. He preached the Dharma at Danxia Temple, with Hongzhi (Hongzhi Zhengjue) serving as his attendant. In the dormitory, he argued with a monk about a koan (gongan). Hongzhi Chan Master couldn't help but laugh out loud. It happened that Chan Master Danxia passed by the door, and during the evening meditation he asked, 'What was the reason for your loud laughter this morning?' He replied, 'Because I was arguing with a monk, his answer was too crude, so I laughed.' Chan Master Chun said, 'That's right, but with that one laugh, you lost so many good things. Haven't you heard it said? Being absent for a moment is like being dead.' Hongzhi Chan Master respectfully bowed and took it to heart. Later, even in a dark room, he never dared to be negligent. (Xuechuang Ji)

The Chief Seat Zu of Zhaojue Temple in Chengdu had long studied Chan with Chan Master Yuanwu (Keqin). Because he entered the room to ask about 'Mind is Buddha,' he had some understanding from then on. Chan Master Yuanwu ordered him to share the seat and preach the Dharma. One day, when he entered the room to preach to the assembly, he asked, 'Chan practitioners, how do you avoid the arrival of birth and death?' The monk had no answer. Chief Seat Zu put down his whisk and passed away peacefully. Everyone stared in astonishment. They hurriedly told Chan Master Yuanwu about this. Chan Master Yuanwu rushed over and called out, 'Chief Seat Zu!' Chief Seat Zu opened his eyes again. Chan Master Yuanwu said, 'Rouse your spirit, break through the barrier and go!' Chief Seat Zu nodded again, and finally fell into a long sleep. (Donglin Yantun'an recorded this event)

韓退之曰。且愈不助釋氏而排之者。其亦有說。至於歐陽永叔曰。佛法為中國患千餘歲。世之卓然不惑而有力者。莫不欲去之。已嘗去矣而復大集。攻之暫破而愈堅。撲之未滅而愈熾。遂至於無可奈何。二皆欲壯其儒道。雖排之破之。實激揚吾釋氏之道。何害之有。(公論)

舒王問佛慧泉禪師曰。禪家所謂世尊拈花。出自何典。泉云藏經所不載。王云。頃在翰苑偶見大梵王問佛決疑經三卷。因閱之。經中所載甚詳。梵王至靈山會上。以金色波羅花獻佛。捨身為床坐。請佛為群生說法。世尊登坐拈花示眾。人天百萬悉皆罔措。獨迦葉破顏微笑。世尊云吾有正法眼藏涅槃妙心分付摩訶迦葉。泉嘆其博究。(梅溪集)

秦國夫人計氏法真。因寡處。屏去紛華。蔬食弊衣。習有為法。于禪宗未有趨向。因徑山大慧遣謙禪者致問其子魏公浚公。留謙以祖道誘其母。真一日問謙曰。徑山和尚尋常如何為人。謙曰和尚只教人看狗子無佛性。只是不得下語。不得思量卜度。只舉狗子還有佛性也無。州云無。只恁么教人看。真遂諦信。以狗子話晝夜參究。坐至中夜。俄有契。連作數偈呈于大慧。其後云。終日看經文。如逢舊識人。莫言頻有礙。一舉一回新。(語錄)

神光者。磁州人。曠達之士也。居伊洛。博覽

【現代漢語翻譯】現代漢語譯本：韓愈說：『我韓愈不幫助佛教反而排斥它，這也是有原因的。』至於歐陽修說：『佛法成為中國的禍患一千多年了，世上那些清醒而不受迷惑且有力量的人，沒有不想去除它的。已經嘗試去除它了，卻又再次大規模聚集；攻擊它暫時破滅，卻更加堅固；撲滅它沒有滅絕，反而更加熾盛，於是到了無可奈何的地步。』這兩位都想壯大儒家的道統，雖然排斥它、破除它，實際上是激勵發揚了我們佛教的道義，有什麼妨害呢？（公論）舒王問佛慧泉禪師說：『禪宗所說的世尊拈花（釋迦牟尼佛在靈山會上拈花示眾，表示以心傳心）出自哪部經典？』泉禪師說：『藏經中沒有記載。』舒王說：『我近來在翰林院偶爾看到《大梵王問佛決疑經》三卷，因此閱讀了它。經中所記載非常詳細。梵天王到達靈山會上，以金色的波羅花（一種花名）獻給佛，捨棄自身作為床座，請佛為眾生說法。世尊登上座位，拈花向大眾示意，人天百萬都茫然不知所措，只有迦葉（釋迦牟尼十大弟子之一，以頭陀苦行著稱）破顏微笑。世尊說：『我有正法眼藏（如來正法，以心傳心，不立文字），涅槃妙心（不生不滅的微妙心性），交付給摩訶迦葉（大迦葉）。』泉禪師讚歎他學識淵博。（梅溪集）秦國夫人計氏法真，因為守寡，屏退了繁華的生活，吃素食，穿破舊的衣服，修習有為法（通過修行以達到某種目的的法門），對於禪宗還沒有明確的趨向。因此徑山大慧（南宋著名禪師）派遣謙禪者去問候她的兒子魏公浚公，留下謙禪者用祖師的道義引導她的母親。法真有一天問謙禪者說：『徑山和尚平時是如何教導人的？』謙禪者說：『和尚只教人蔘看狗子無佛性（禪宗公案，通過否定狗的佛性來啓發人們對佛性的認識）。只是不得妄下判斷，不得思量揣測。只是提出狗子還有沒有佛性這個問題，趙州禪師回答說沒有。只是這樣教人蔘看。』法真於是深信不疑，用狗子的話頭日夜參究，坐到半夜，忽然有所領悟，連續作了幾首偈頌呈給大慧禪師。其中有幾句說：『終日看經文，如逢舊識人。莫言頻有礙，一舉一回新。』（語錄）神光（人名）是磁州人，是曠達之士。居住在伊洛一帶，博覽群書。

【English Translation】 English version: Han Yu said, 'The reason why I, Han Yu, do not assist Buddhism but instead reject it is because there is a reason for it.' As for Ouyang Xiu saying, 'The Buddhist Dharma has been a calamity for China for over a thousand years. Those in the world who are clear-headed and not deluded, and who have power, all want to remove it. It has been tried to be removed, but it gathers again on a large scale; attacking it breaks it temporarily, but it becomes more solid; extinguishing it does not eliminate it, but it becomes more intense, and thus it reaches a point where nothing can be done.' Both of these individuals wanted to strengthen the Confucian tradition. Although they rejected it and broke it, they actually inspired and promoted the doctrines of our Buddhist school. What harm is there in that? (Public Opinion) King Shu asked Zen Master Fohui Quan, 'Where does the Zen saying 'The World-Honored One picking up a flower' (Shakyamuni Buddha holding up a flower at the assembly on Mount Grdhrakuta, indicating mind-to-mind transmission) come from?' Zen Master Quan said, 'It is not recorded in the Tripitaka.' King Shu said, 'Recently, while at the Hanlin Academy, I happened to see the three-volume 'Great Brahma King's Doubt Resolution Sutra,' and therefore I read it. The sutra contains a very detailed account. The Brahma King arrived at the assembly on Mount Grdhrakuta, offered a golden Parala flower (a type of flower) to the Buddha, sacrificed himself as a seat, and requested the Buddha to preach the Dharma for sentient beings. The World-Honored One ascended the seat, held up a flower to show the assembly, and millions of humans and gods were all at a loss, only Kashyapa (one of the ten great disciples of Shakyamuni, known for his ascetic practices) smiled. The World-Honored One said, 'I have the Treasury of the True Dharma Eye (the true Dharma of the Tathagata, transmitted mind-to-mind, not established in words), the Wondrous Mind of Nirvana (the subtle nature of mind that is neither born nor dies), which I entrust to Mahakashyapa (Great Kashyapa).' Zen Master Quan praised his extensive knowledge. (Meixi Collection) Lady Ji Fazen, the Lady of the State of Qin, because she was widowed, abandoned her luxurious life, ate vegetarian food, wore worn-out clothes, and practiced conditioned dharmas (methods of practice to achieve a certain goal), and did not have a clear inclination towards Zen Buddhism. Therefore, Dahui of Jingshan (a famous Zen master of the Southern Song Dynasty (1127-1279)) sent Zen practitioner Qian to inquire after her son, Duke Wei Jungong, and kept Zen practitioner Qian to guide her mother with the doctrines of the patriarchs. One day, Fazen asked Zen practitioner Qian, 'How does the abbot of Jingshan usually teach people?' Zen practitioner Qian said, 'The abbot only teaches people to contemplate the 'dog has no Buddha-nature' (a Zen koan, using the negation of the dog's Buddha-nature to enlighten people about the understanding of Buddha-nature). One must not make rash judgments, and one must not speculate or conjecture. He only raises the question of whether the dog has Buddha-nature or not, and Zen Master Zhaozhou answers that it does not. He only teaches people to contemplate in this way.' Fazen then deeply believed and used the 'dog's word' to investigate day and night, and sitting until midnight, she suddenly had an insight, and composed several verses to present to Zen Master Dahui. Among them were a few lines that said, 'All day long I read the sutras, as if meeting an old acquaintance. Do not say that there are frequent obstacles, with each reading, it is new again.' (Sayings) Shenguang (a personal name) was from Cizhou and was a broad-minded person. He lived in the Yiluo area and was well-read.

群書。善談玄理。每嘆曰。孔老之教。禮術風規。經論之詮。未盡妙理。近聞達磨大士住止少林。至人不遙。當造玄境。光乃往彼。晨夕參承。大士唯端坐面牆。莫聞師誨。光自惟曰。昔人求道敲骨取髓。捨身求偈。古尚若此。我又何人。其年十二月九日夜大雪。光立於庭中。遲明積雪過膝。師憫而問曰汝立雪中當求何事。光悲淚曰。惟愿慈悲開甘露門廣度群品。師曰。諸佛無上妙道積劫勤求。難行能行難忍能忍。汝豈以小德小智輕心慢心欲覬真乘乎。光聞師誨。潛取利刀自斷左臂置於師前。師知是法器乃曰。諸佛最初求道。為法忘軀。汝今斷臂吾前。求亦可在。因與易名曰慧可。光曰諸佛法印可得聞乎。師曰諸佛法印匪從人得。光曰我心未安乞師安心。師曰將心來與汝安。光曰覓心了不可得。師曰與汝安心竟。光即契悟。(傳燈)

永明壽禪師。先丹陽人。父王氏。因縻兵寇歸吳越為先鋒。遂居錢塘。師生有異才。及周。父母有諍。人諫不從。輒于高榻奮身於地。二親驚懼抱泣而息諍。長為儒生。年三十四往龍𠕋寺出家受具。后苦行自礪。唯一食。朝供眾僧夜習禪法。尋往臺之天柱峰。九旬習定。有尺鷃巢于衣裓。暨謁韶國師。一見深器之。密授玄旨。仍謂師曰。汝與元師有緣。他日大興佛事。初住明之資聖

【現代漢語翻譯】現代漢語譯本：（慧）光博覽群書，善於談論玄妙的道理。他常常感嘆說：『孔子、老子的教誨，禮儀法術的規範，以及經書理論的詮釋，都未能完全闡述精妙的真理。』最近聽說達磨（Bodhidharma，禪宗始祖）大師住在少林寺，得道之人離我不遠，我應當去尋求玄妙的境界。於是，（慧）光前往少林寺，早晚侍奉達磨大師。達磨大師只是端坐面壁，沒有聽到任何教誨。（慧）光自己想：『過去的人爲了求道，不惜敲骨取髓，捨棄身體來求取佛偈。古人尚且如此，我又算什麼呢？』那年十二月九日夜裡，下著大雪，（慧）光站在庭院中，直到天亮積雪已經沒過膝蓋。達磨大師憐憫地問道：『你站在雪中，想要尋求什麼？』（慧）光悲傷地流著淚說：『只希望您慈悲，開啟甘露之門，廣度眾生。』達磨大師說：『諸佛無上的妙道，需要經過無數劫的勤奮修行才能求得，難行能行，難忍能忍。你難道想憑藉小小的德行和小小的智慧，以輕慢之心來希求真正的佛法嗎？』（慧）光聽了達磨大師的教誨，偷偷地拿起鋒利的刀，砍斷了自己的左臂，放在達磨大師面前。達磨大師知道（慧）光是可造之材，於是說：『諸佛最初求道，爲了佛法忘記自身。你現在斷臂於我面前，求法也是可以的。』因此給他改名為慧可（Huike，意為『可以領悟智慧』）。（慧）光說：『諸佛的法印可以聽聞嗎？』達磨大師說：『諸佛的法印不是從別人那裡得到的。』（慧）光說：『我的心還不安寧，請大師為我安心。』達磨大師說：『把你的心拿來，我為你安。』（慧）光說：『尋找心，卻了不可得。』達磨大師說：『我已經為你安心了。』（慧）光當下就領悟了。（出自《傳燈錄》）

永明延壽（Yongming Yanshou）禪師，原是丹陽人，父親姓王。因為被戰亂所困，歸順吳越國，擔任先鋒，於是居住在錢塘。禪師出生時就具有非凡的才能。到了（周，951-960）朝，父母發生爭吵，別人勸解也不聽從，（延壽）就從高高的床榻上奮身跳到地上。父母驚恐害怕，抱在一起哭泣，爭吵就停止了。長大后成為儒生。三十四歲時前往龍𠕋寺出家受戒。之後刻苦修行，每天只吃一頓飯，早上供養眾僧，晚上學習禪法。不久前往臺州的天柱峰，九十天習禪入定。有一隻小燕子在（延壽）的衣袋裡築巢。等到拜見韶國師時，韶國師一見就非常器重他，秘密地傳授玄妙的旨意，並且對（延壽）說：『你與元師有緣，將來會大興佛事。』（延壽）最初住在明州的資聖寺。

【English Translation】 English version: (Hui) Guang was well-read and skilled in discussing profound principles. He often lamented, 'The teachings of Confucius and Laozi, the norms of rituals and techniques, and the interpretations of scriptures and theories have not fully elucidated the subtle truths.' Recently, I heard that Bodhidharma (達磨, the founder of Zen Buddhism) is residing in Shaolin Temple. The enlightened one is not far away, and I should seek the profound realm. Therefore, (Hui) Guang went to Shaolin Temple, serving Bodhidharma in the morning and evening. Bodhidharma only sat in meditation facing the wall, and no teachings were heard. (Hui) Guang thought to himself, 'In the past, people sought the Dao by breaking bones to extract marrow and sacrificing their bodies to seek verses. The ancients were like this, so what am I?' On the night of the ninth day of the twelfth month of that year, it snowed heavily. (Hui) Guang stood in the courtyard, and by dawn the accumulated snow had passed his knees. Bodhidharma asked with compassion, 'What are you seeking standing in the snow?' (Hui) Guang said with tears of sorrow, 'I only hope that you will be compassionate, open the gate of nectar, and widely deliver sentient beings.' Bodhidharma said, 'The supreme and wonderful Dao of all Buddhas requires diligent cultivation for countless kalpas (劫, eons), doing what is difficult to do and enduring what is difficult to endure. How can you, with small virtue and small wisdom, with a light and arrogant heart, desire to attain the true vehicle?' Upon hearing Bodhidharma's teachings, (Hui) Guang secretly took a sharp knife, cut off his left arm, and placed it before Bodhidharma. Bodhidharma knew that (Hui) Guang was a vessel of the Dharma and said, 'The Buddhas initially sought the Dao, forgetting themselves for the Dharma. Now you cut off your arm before me, and seeking the Dharma is also permissible.' Therefore, he changed his name to Huike (慧可, meaning 'capable of understanding wisdom'). (Hui) Guang said, 'Can the Dharma seal of all Buddhas be heard?' Bodhidharma said, 'The Dharma seal of all Buddhas is not obtained from others.' (Hui) Guang said, 'My heart is not at peace, please pacify my heart.' Bodhidharma said, 'Bring your heart to me, and I will pacify it for you.' (Hui) Guang said, 'Searching for the heart, it is nowhere to be found.' Bodhidharma said, 'I have already pacified your heart.' (Hui) Guang immediately attained enlightenment. (From the Transmission of the Lamp)

Chan Master Yongming Yanshou (永明延壽) was originally from Danyang, and his father's surname was Wang. Because he was trapped by war, he submitted to the Wuyue Kingdom and served as a vanguard, thus residing in Qiantang. The Chan Master was born with extraordinary talents. During the Zhou (周, 951-960) dynasty, his parents had a quarrel, and others could not persuade them. (Yanshou) jumped from the high bed to the ground. His parents were frightened and embraced each other crying, and the quarrel stopped. He became a Confucian scholar when he grew up. At the age of thirty-four, he went to Long𠕋 Temple to become a monk and receive precepts. Afterwards, he practiced austerities diligently, eating only one meal a day, making offerings to the monks in the morning, and studying Chan meditation at night. Soon he went to Tianzhu Peak in Taizhou, practicing meditation and entering samadhi for ninety days. A small swallow built a nest in (Yanshou)'s pocket. When he visited National Teacher Shao, National Teacher Shao greatly valued him at first sight, secretly transmitting the profound meaning, and said to (Yanshou), 'You have a connection with Master Yuan, and you will greatly promote Buddhist affairs in the future.' (Yanshou) initially resided in Zisheng Temple in Mingzhou.

。至建隆元年忠懿王請居靈隱新寺。為第一世。明年請居永明道場。眾盈二千。皆頭陁上行。愿為僧者。師即奏王與度牒剃染。因僧問如何是永明旨。師示偈曰。欲識永明旨。西湖一湖水。日出光明生。風來波浪起。又僧問。學人久在永明。為甚不會永明家風。師曰不會處會取。僧云不會處如何會。師曰。牛胎生象子。碧海起紅塵。開寶七年謝事歸華頂峰。頌曰。渴飲半掬水。饑餐一口松。胸中無一事。高臥白雲峰。偶讀華嚴至若諸菩薩不發大愿是菩薩魔事。遂撰大乘悲智愿文。代為群迷日發一遍。在國清修懺至中夜旋繞次。見普賢像前供養蓮華忽然在手。從是一生散華供養。感觀音大士以甘露灌口。獲大辯才。著宗鏡一百卷。寂音曰。切嘗深觀之。其出入馳騖于方等契經者六十本。參錯通貫此方異域聖賢之論者三百家。領略天臺賢首而深談唯識。率折三宗之異義。而要歸於一源。故其橫生疑難則釣深賾遠。剖發幽翳則揮掃偏邪。其文光明玲瓏縱橫放肆。所以開曉自心成佛之宗。而明告西來無傳之的意也。禪師既寂。叢林多不知名。熙寧中圓照禪師始出之。普告大眾曰。昔菩薩晦無師智自然智。而專用眾智。命諸宗講師自相攻難。獨持心宗之權衡以準平其義。使之折中。精妙之至可以鏡心。於是衲子爭傳誦之。元祐間

寶覺禪師年臘雖高。猶手不釋卷。曰。吾恨見此書晚矣。平生所未見之文。功力所不及之義。備聚其中。因撮其要處為三卷。謂之冥樞會要。世盛傳焉。後世無是二大老。叢林無所宗尚。舊學者日以慵墯。絕口不言。晚至者日以窒塞。遊談無根而已。何從知其書。講味其義哉。脫有知之者。亦不以為意。不過以謂祖師教外別傳不立文字之法。豈當復刺首文字中耶。彼獨不思達磨已前。馬鳴龍樹亦祖師也。而造論則兼百本契經之義。泛觀則借讀龍宮之書。后達磨而興者。觀音大寂百丈黃檗亦祖師也。然皆三藏精微該練諸宗。今其語具在。可取而觀之。何獨達磨之言乎。聖世逾遠。眾生根劣。趣慮褊短。道學茍簡。其所從事。欲安坐而成。譬如農夫墯于耕耘。垂涎仰食。為可笑也。師嘗愿曰。普愿十方學士一切后賢。道富身貧。情疏智密。闡揚佛祖心宗。開鑿人天眼目。(實錄等)

人天寶鑑(終)

No. 1612-C

古之人以修心為要。心之正。行毋越思。言斯鳴道。使夫後進其可師模。有何禪教律儒釋道之異也。蓋至公則天下共之。四明禪者秀公。篤志於此。履歷叢林。玄機綜覽。隨所聞見整合此書。辟人天眼目。因以寶監名焉。走大圓覺。求之刊行。非獨發明先輩幽德潛光。將與同志力追

【現代漢語翻譯】現代漢語譯本：寶覺禪師雖然年事已高，仍然手不釋卷，說：『我後悔見到這本書太晚了。平生所未見的文字，功力所不能達到的義理，都聚集在其中。』因此摘取其中的要點，寫成三卷，稱為《冥樞會要》。世間廣為流傳。後世沒有這兩位大德，叢林就沒有可以宗奉的典範。舊的學者日益懶惰，閉口不談。後來的人日益閉塞，空談沒有根基。又從哪裡知道這本書，講解品味其中的義理呢？即使有知道的人，也不放在心上，不過認為祖師教外別傳，是不立文字的法門，怎麼又在文字中下功夫呢？他們難道不思考達磨（Bodhidharma，禪宗始祖）以前，馬鳴（Aśvaghoṣa，大乘佛教思想家）龍樹（Nāgārjuna，中觀學派創始人）也是祖師嗎？而他們所造的論，兼具百本契經的義理，廣泛閱讀則藉助於龍宮的藏書。達磨（Bodhidharma，禪宗始祖）之後興起的，觀音（Avalokiteśvara，菩薩名）大寂（Dàjì，禪師名）百丈（Bǎizhàng，禪師名）黃檗（Huángbò，禪師名）也是祖師。然而他們都精通三藏，通曉各宗。如今他們的言論都還在，可以拿來觀看。為何唯獨排斥達磨（Bodhidharma，禪宗始祖）的言論呢？聖世越來越遠，眾生根器低劣，見識短淺，求道學習也草率簡單。他們所從事的，想要安坐不動就能成功，譬如農夫荒廢耕耘，垂涎仰望食物，這是可笑的。禪師曾經發愿說：『普遍希望十方學士，一切後來的賢人，道業豐富而自身清貧，情感疏淡而智慧周密，闡揚佛祖的心宗，開鑿人天的眼目。』（實錄等）

《人天寶鑑》（終）

No. 1612-C

古人以修心為要。心正，行為就不會越出思慮，言語就能闡明真理。使後進之人可以傚法。哪裡有什麼禪、教、律、儒、釋、道的區別呢？達到至公的境界，天下人都會共同遵循。四明（Sìmíng，地名）的禪者秀公（Xiùgōng，人名），堅定志向於此，遍歷叢林，對玄妙的機理全面瞭解，隨所見所聞，整合此書，開啟人天的眼目，因此用《寶鑑》來命名。走訪大圓覺（Dàyuánjué，寺廟名），尋求刊行，不僅僅是爲了發揚前輩高尚的品德和潛在的光芒，還將與志同道合的人一起努力追尋。

【English Translation】 English version: Zen Master Baojue, though advanced in years, still never put down his books, saying, 'I regret seeing this book so late. The writings I have never seen in my life, the meanings that my efforts could not reach, are all gathered within it.' Therefore, he extracted the essentials from it and wrote three volumes, called 'Essential Collection of the Dark Pivot' (Míngshū Huìyào). It is widely circulated in the world. Later generations do not have these two great elders, so the monastic community has nothing to follow. Old scholars become increasingly lazy, keeping silent. Those who come later become increasingly blocked, engaging in rootless talk. How can they know this book and discuss its meaning? Even if there are those who know it, they do not take it to heart, but think that the ancestral teachers' special transmission outside the teachings is a method that does not establish words, so how can they put effort into words again? Do they not think that before Bodhidharma (達磨，禪宗始祖), Aśvaghoṣa (馬鳴，大乘佛教思想家) and Nāgārjuna (龍樹，中觀學派創始人) were also ancestral teachers? And the treatises they created contain the meanings of hundreds of sutras, and their extensive reading relied on the books in the dragon palace. Those who arose after Bodhidharma (達磨，禪宗始祖), Avalokiteśvara (觀音，菩薩名), Daji (大寂，禪師名), Baizhang (百丈，禪師名), and Huangbo (黃檗，禪師名) were also ancestral teachers. Yet they all mastered the Tripitaka and were well-versed in all schools. Now their words are still there, and can be taken and viewed. Why reject only the words of Bodhidharma (達磨，禪宗始祖)? The age of sages is getting farther and farther away, and the roots of sentient beings are inferior, their views are narrow and short, and their pursuit of the Way is perfunctory and simple. What they are engaged in, they want to achieve by sitting still, like a farmer who neglects cultivation and drools while looking up for food, which is laughable. The master once vowed, 'May all scholars in the ten directions and all later sages be rich in the Way and poor in body, sparse in emotion and dense in wisdom, expounding the mind-essence of the Buddhas and ancestors, and opening the eyes of humans and devas.' (Veritable Records, etc.)

'A Precious Mirror for Humans and Devas' (End)

No. 1612-C

The ancients considered cultivating the mind as essential. When the mind is upright, actions will not exceed thoughts, and words will illuminate the truth. So that later generations can emulate them. What difference is there between Zen, Doctrine, Discipline, Confucianism, Buddhism, and Taoism? Reaching the state of utmost impartiality, the world will follow it together. The Zen master Xiugong (秀公，人名) of Siming (四明，地名) firmly aspired to this, traveled through the monastic communities, and comprehensively understood the profound mechanisms. According to what he saw and heard, he compiled this book, opening the eyes of humans and devas, therefore naming it 'A Precious Mirror'. He visited Dayuanjue (大圓覺，寺廟名) to seek publication, not only to promote the noble virtues and potential light of the predecessors, but also to strive together with like-minded people.

此道。予嘉其說。遂䟦其後云。

旹紹定庚寅自恣前一日古岑比丘(師贊)書于萬壽歸云堂

No. 1612-D

秀書記集古完成的書。曰人天寶鑑。請著語。遂下一轉云。先德情知已厚顏。那堪落井更攀欄。本來一點明如日。胡漢何曾自照看。

紹定庚寅中秋住靈隱　妙堪　書

【現代漢語翻譯】現代漢語譯本：我認為這個道理很好，於是寫下跋語：時在紹定庚寅年（1230年）自恣日的前一天，古岑比丘（師贊）書于萬壽歸云堂。 No. 1612-D 秀書記收集古人的話編完成的書，名為《人天寶鑑》，請我作評語，於是我寫下如下一段話：前代的賢德情誼深厚，我已經很不好意思了，哪裡還敢落井下石，再來攀附欄桿呢？本來這一點心性光明如太陽，為什麼還要分胡人和漢人，自己照看自己呢？紹定庚寅年（1230年）中秋，妙堪書于靈隱寺

【English Translation】 English version: I appreciate this principle, so I wrote a postscript: Written by Bhiksu Gucen (Shizan) at Wanshou Guiyun Hall on the day before the Self-Indulgence Day in the Gengyin year of Shaoding (1230). No. 1612-D Secretary Xiu collected sayings of the ancients and compiled a book called 'A Precious Mirror for Humans and Gods'. He asked me to write a commentary, so I wrote the following: The virtuous of the past have shown deep affection, and I am already embarrassed. How could I dare to kick someone when they're down, and then try to climb the railing? Originally, this point of mind is as bright as the sun. Why distinguish between the Hu and Han people, and look after oneself? Written by Miaokan at Lingyin Temple, Mid-Autumn Festival, Gengyin year of Shaoding (1230).