X87n1613_枯崖漫錄
卍新續藏第 87 冊 No. 1613 枯崖漫錄
No. 1613-A 枯崖和尚漫錄序
石溪偃溪愛人物。崇風教。賢于端嘉諸老。暮年靈徑于余尤親密。評商述作。一語無諱。嘗道。枯崖．仲簡於二老。厥後俱掌記徑山。簡富於文。惜早世。而枯崖清苦憤發。正宗有聞。余居喝石嵓。夾路玉簪花一開。秋風騷然。或笑曰。禪和子才見此花。則憂禦寒。無計東馳西騖。獨枯崖坐破囪怡然。每攜被嵓上同宿。月涼登閣。雪霽看山。相與胸中耿耿。余出錦溪報慈。歸延平含清數年。稍睽間。聞枯崖集古成錄。偃溪喜其所取機緣。皆有控人入處。后村謂。何時煮茗為重論。竹溪謂。它時共入僧寶傳。枯崖南歸。攜錄相訪。適余遷光孝。率爾過目而別。今枯崖瑞世泉南興福。而起藏主為之刊梓欲敘。夫參方正眼。為人峻機。逸緻高標。激貪立懦。備見乎此。因思石溪閑居太白。欲刻仲宣孚．非庵光．艮嵓沂．勝叟定諸人舊作。及捧黃住山。酬應不韻亦不果。枯崖當搜抉其遺。繼繼彙集。俾五燈之後。復見一燈光明燭天下。豈漫錄云乎哉。枯崖。名悟。福之福清人。咸淳八年仲春北山(紹隆)書于鼓山老禪庵。
No. 1613-B
昔偃溪佛智禪師住靈隱。予客臨安。相與往來。神
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 87 冊 No. 1613 枯崖漫錄 No. 1613-A 枯崖和尚漫錄序 石溪偃溪喜愛人才，崇尚佛教。比端嘉等諸位老前輩賢能。晚年在靈徑與我尤其親密，評論商討寫作，一句話也沒有隱瞞。曾說，枯崖、仲簡這兩位老和尚之後，都掌管記徑山。仲簡擅長文章，可惜早逝。而枯崖清苦憤發，在正宗方面很有名聲。我住在喝石嵓，路邊的玉簪花一開，秋意蕭然。有人笑著說，禪和子才見到這種花，就憂慮禦寒，沒有辦法東奔西走。只有枯崖坐破窗戶，怡然自得。每次都帶著被子到嵓上同住。月亮清涼時一起登上閣樓，雪後天晴時一起看山。彼此胸中光明磊落。我離開錦溪到報慈，回到延平含清住了幾年，稍微有些疏遠。聽說枯崖收集古人的作品編成記錄，偃溪喜歡他所選取的機緣，都能夠控制人進入其中。后村說，什麼時候煮茶再來重新討論。竹溪說，以後一起進入僧寶傳。枯崖南歸，帶著記錄來拜訪我，正好我搬到光孝。匆忙地看了一遍就分別了。現在枯崖在瑞世泉南興福，而起藏主為他刊印，想要我寫一篇序。參訪的正眼，待人的嚴格機鋒，超逸的志趣，高尚的品格，激勵貪婪，樹立懦弱，都可以在這裡看到。因此想到石溪閑居太白，想要刻印仲宣孚、非庵光、艮嵓沂、勝叟定等人的舊作，以及捧黃住山時，酬唱應和的不押韻的作品，也沒有成功。枯崖應當搜尋選擇他的遺作，繼續彙集，使五燈之後，再次見到一燈光明照耀天下。難道只是漫錄嗎？枯崖，名叫悟，是福州福清人。咸淳八年（1272年）仲春北山(紹隆)寫于鼓山老禪庵。 No. 1613-B 過去偃溪佛智禪師住在靈隱，我客居臨安，彼此往來，精神
【English Translation】 English version 卍 New Continued Tripitaka, Vol. 87, No. 1613, Random Records of Kūgai No. 1613-A Preface to the Random Records of Monk Kūgai Shixi Yanxi loved people and respected Buddhism, more virtuous than the elders like Duanjia. In his later years, he was especially close to me at Lingjing, commenting on and discussing writing without any reservations. He once said that after the two old monks, Kūgai and Zhongjian, both were in charge of recording Jingshan. Zhongjian excelled in writing, but unfortunately died young. Kūgai, on the other hand, was pure, bitter, and indignant, and was well-known in the orthodox tradition. I lived in Heshi Cliff, and when the roadside jade簪 flowers bloomed, the autumn was bleak. Someone laughed and said, 'A Chan monk only worries about keeping warm when he sees this flower, and has no way to run around.' Only Kūgai sat by the broken window, content and at ease. Every time, he would bring his bedding to stay with me on the cliff. We would climb the pavilion together when the moon was cool, and look at the mountains after the snow cleared. Our hearts were clear and bright. I left Jinxi for Bao Ci, and returned to Yanping Hanqing for several years, becoming slightly estranged. I heard that Kūgai had collected ancient works and compiled them into records. Yanxi liked the opportunities he had chosen, all of which could control people and draw them in. Houchun said, 'When will we brew tea and discuss again?' Zhuxi said, 'In the future, we will enter the Biographies of Sangha Treasures together.' Kūgai returned south and visited me with the records, just as I had moved to Guangxiao. I glanced through them hastily and then we parted. Now Kūgai is in Ruishe Quannan Xingfu, and the initiator of the collection wants to have it printed and asks me to write a preface. The correct eye for visiting, the strict and sharp wit in dealing with people, the transcendent interests, the noble character, inspiring greed, and establishing the weak, can all be seen here. Therefore, I think of Shixi living in seclusion in Taibai, wanting to engrave the old works of Zhongxuanfu, Feianguang, Genyan Yi, and Shengsou Ding, as well as the unrhymed works of chanting and responding when holding Huang and living in the mountains, but it was not successful. Kūgai should search and select his remaining works, continue to collect them, so that after the Five Lamps, we can see again one lamp shining brightly throughout the world. Is it just random records? Kūgai, named Wu, was a native of Fuqing, Fuzhou. Written by Beishan (Shaolong) in the mid-spring of Xianchun eight year (1272) at the Old Chan Temple of Gushan. No. 1613-B In the past, Chan Master Yanxi Fozhi lived in Lingyin. I was a guest in Lin'an, and we came and went, our spirits
交道契非一日。知枯崖之名久矣。未曾眉毛廝結。偶寓於泉。因過興福寺。一見。元是屋裡人。恬淡寡言。真脫偃溪印子來。頃聞枯崖癸亥歲歸徑山蒙堂。裒集平昔所聞見宗宿入道機緣．示眾法語。及殘編短碣。名字未上于燈者。隨所筆。名曰漫錄。其志有在。呈似偃溪。被叱撇下無事合里。是歲夏五。忽謂曰。將謂所述者。效紀談雜錄。資談柄耳。今閱之則異是。所收機語。皆有控人入處。已用筆點下。余則刬卻。且囑宜珍藏之。予雖欲見是錄。而未暇扣。忽得起座元攜元藁過我。欲為鋟梓。請信庵一轉語。予詳複數四。雖枯崖得之所聞所見。然編整合傳。或贊或拈。或著語。或紀實。一一自胸襟流出。豈是依本葫蘆。則知枯崖和尚所集者。皆發蘊櫝之美玉。而非鼠璞。佛智禪師所點者。皆選走盤之遺珠。而非魚目。予更贅語。恐反生玉之瑕。而為珠之颣矣。起兄請之力。不獲已。再垂一足。助彼𦘕蛇。噫。漫錄一出。何異揚雄之草玄取譏於人。雖然。後世必有子虛者出。
咸淳壬申夏 清漳信庵陳 (叔震) 序
No. 1613
枯崖和尚漫錄捲上
圓通宗照庵主
因木庵初到泉南。館是庵。一日。具威儀問曰。某甲愚鈍。乞師指個見處。木庵指面前香爐曰。見么。照曰。
【現代漢語翻譯】 現代漢語譯本： 交往的緣分不是一天形成的。早就知道枯崖這個名字了，但我們之間從未有過深入的交往。我偶然住在泉州，因為路過興福寺，才得以一見，發現他原來是自己人。他恬淡寡言，真是擺脫了偃溪的模子。不久前聽說枯崖在癸亥年（1263年）回到徑山蒙堂，收集了他平時所見所聞的宗門大德的入道機緣、開示眾人的法語，以及殘缺的篇章和簡短的碑文，沒有署名的，都隨手記錄下來，名為《漫錄》，他的志向所在。他把《漫錄》呈給偃溪看，偃溪呵斥他，把它扔到一邊，認為這與他無關。那年夏天五月，偃溪忽然說：『我本以為你所寫的，不過是效仿紀談雜錄，作為談資罷了。現在讀來卻不是這樣。你所收集的機鋒語句，都有引人入勝之處，我已經用筆點出來了，其餘的就刪掉了。』並且囑咐要好好珍藏它。我雖然想看這部《漫錄》，但沒有時間去請教。忽然起座元帶著原本的草稿來找我，想要刊印它，請我寫一篇序。我詳細地讀了好幾遍，雖然枯崖是從他所聞所見中得來的，但編整合書，或讚揚，或評點，或著語，或紀實，都一一從他的胸襟中流淌出來，豈是照搬葫蘆？由此可知，枯崖和尚所收集的，都是發自寶匣的美玉，而不是鼠璞。佛智禪師所圈點的，都是精選的走盤上的遺珠，而不是魚目。我再多說，恐怕反而會給美玉帶來瑕疵，給寶珠帶來污點。起兄極力請求，我不得已，再伸出一隻腳，幫助他畫蛇添足。唉，《漫錄》一出，和揚雄的《太玄經》一樣，難免會招致別人的譏諷。雖然如此，後世必定會有像司馬相如那樣的人物出現。
咸淳壬申年（1272年）夏，清漳信庵陳叔震 序
No. 1613
枯崖和尚漫錄捲上
圓通宗照庵主
因為木庵初到泉南，住在圓通宗照庵主的庵里。有一天，宗照庵主整理好儀容，問道：『我愚鈍，請老師指點一個入門之處。』木庵指著面前的香爐說：『看見了嗎？』宗照庵主說：『看見了。』
【English Translation】 English version: The affinity of association is not formed in a day. I have known the name of Kuya (Dry Cliff) for a long time, but we have never had close interactions. I happened to reside in Quanzhou, and because I passed by Xingfu Temple, I had the opportunity to meet him and discovered that he was one of us. He was quiet and reserved, truly breaking free from the mold of Yanxi. Not long ago, I heard that Kuya returned to Jingshan Mengtang in the year Guihai (1263), collecting the enlightenment opportunities, Dharma talks to the assembly, and fragmented writings and short inscriptions of eminent monks he had seen and heard in the past. Those without names were recorded as he went, titled 'Manlu' (Random Records), which was where his aspirations lay. He presented 'Manlu' to Yanxi, who scolded him and threw it aside, considering it irrelevant to him. In the fifth month of that summer, Yanxi suddenly said, 'I originally thought that what you wrote was just imitating 'Jitan Zalu' (Miscellaneous Records of Conversations), serving as material for conversation. But now, after reading it, it is not so. The recorded instances of spiritual awakening all have captivating qualities, which I have already marked with a pen, and the rest I have deleted.' And he instructed to cherish it well. Although I wanted to see this 'Manlu', I did not have the time to inquire. Suddenly, Qizuoyuan (Initiating Seat) brought me the original draft, wanting to have it printed, and asked me to write a preface. I read it in detail several times. Although Kuya obtained it from what he heard and saw, compiling it into a book, whether praising, commenting, writing notes, or recording facts, it all flowed from his heart. How could it be simply copying from a gourd? From this, it can be known that what the monk Kuya collected were all beautiful jades from a treasure box, not rat stones. What Zen Master Fozhi (Buddha Wisdom) circled were all carefully selected pearls left on a tray, not fish eyes. If I say more, I am afraid it will bring flaws to the jade and blemishes to the pearl. Brother Qi earnestly requested, and I had no choice but to extend another foot, helping him add feet to the snake. Alas, once 'Manlu' is published, it will be no different from Yang Xiong's 'Taixuanjing' (Supreme Mystery Scripture), inevitably inviting ridicule from others. Even so, there will surely be figures like Sima Xiangru in later generations.
Summer of the Ren Shen year of Xianchun (1272), Chen Shuzhen of Qingzhang Xinan (Trustworthy Hermitage) wrote the preface.
No. 1613
Random Records of Monk Kuya, Volume 1
Abbot Zongzhao of Yuantong (Perfect Penetration)
Because Mu'an (Wooden Hermitage) first arrived in Quannan, he stayed at the hermitage of Abbot Zongzhao of Yuantong. One day, Abbot Zongzhao arranged his robes and asked, 'I am dull, please teacher point out a place for entry.' Mu'an pointed to the incense burner in front of him and said, 'Do you see it?' Abbot Zongzhao said, 'I see it.'
見。庵曰。見處如何。照曰。某甲不會。庵曰。又道見也。照悚悟。流汗浹背。自此杜門四不出。一衲百結。韻致高古。莫能親疏之。
慈慧祖派禪師
溫陵張氏子。祝髮于開元羅漢寺。參文關西之嗣宗岱余。宗舉。僧問雲門。如何是正法眼。答曰。普。又僧問。如何是正法眼。答曰。瞎。子作么生會。派罔措。由此焦慮忘饑寢。一夜坐至子刻。聞山禽叫一聲。省悟。黎明。求宗印證。才入門。便喚曰。和尚。宗曰。子來作么。派曰。東家杓柄長。西家杓柄短。宗曰。子夜來發顛耶。派曰。是和尚顛。是某甲顛。宗下禪床擒住曰。見什麼道理。派曰。伏惟和尚尊候萬福。宗托開曰。還我前日話頭來。派作女人拜。覆呈頌曰。問正法眼。答曰普瞎。萬里清風。一溪明月。今香泥像留于里之四松。為緇素欽仰焉。
黃莊定公祖舜
晚尤淡薄。留心禪宗。因觀傳燈悟入。述偈曰。六載留心讀釋書。幾回紙上被模糊。今朝放下都無事。只是從前個老夫。仕至執政。為紹興名臣。且能證徹此道。朱許裴李專美於前矣。
浙翁佛心禪師
初到雙徑。見大慧之嗣仁公。扣以當時千七百眾咨決之要。得狗子無佛性話。默領去。過臺之報恩。求決于佛照。夜參。聞舉世尊鞭影語曰。見鞭影而行。非
良馬也。言下省悟。旦日入室。問。不思善。不思惡。正恁么時。如何是琰上座本來面目。曰。佛手遮不得。復隨侍證老衲于番陽。聞旁僧商量雲門話墮話云。那裡是這僧話墮處。豁然洞見佛照從前機用。佛照每語人曰。我握拂柄以來。的契吾機者。惟琰爾。后佛照．佛心接武住凌霄。法席俱盛。如佛日猶在時也。佛心塔在澗東。詳見志銘。
興化軍瑞香烈庵主
本郡人。號幻住叟。妙年奇逸。飽叢林。久參等庵。后得東庵。發明心要。歸鄉居虎丘巖餘十年。有山居小詠。其一曰。客來詢秘密。幽鳥語聲喧。此意分明甚。何消我再言。嘉定間。郡守以東塔招之。不出。及移錫瑞香。得東庵訃。舉哀拈香云。向來信辨游江外。業風吹到明州界。𡎺著聱頭老拙庵。驀遭毒手相殃害。猛虎出林不足威。蚖蛇當路未為怪。虛空激拶火星飛。流佈叢林惡聲在。死中得活復歸來。冷地思量真叵耐。近聞觔斗已倒翻。且喜昇平吾道泰。炷香聊以表慇勤。償卻拳頭竹篦債。大眾。只如佛照和尚既然與么。且道只今是雪屈耶。是酬恩耶。說著雖非直半文。誰知卻有通人愛。瑞香得處分明。確守其志。不肯應世。伽梨勃窣於水光林影中。想見其高風逸韻。令人意消。
鐵鞭韶禪師
因密庵開堂。直趨前曰。個是選
【現代漢語翻譯】 現代漢語譯本： 良馬啊！(意指琰上座是可造之材)聽了這話立刻醒悟。第二天進入方丈室，(佛照禪師)問道：『不思善，不思惡，正在這個時候，什麼是琰上座你本來的面目？』(琰上座)回答說：『佛手也遮蓋不住。』(琰上座)又跟隨證老衲在番陽，聽到旁邊的僧人商量雲門(雲門宗)的話，(琰上座)領悟到『話墮』(指言語上的失誤)的含義，豁然開朗地領悟了佛照(佛照禪師)以前的機鋒和作用。佛照(佛照禪師)經常對人說：『我自從握著拂塵以來，真正契合我心意的人，只有你琰上座啊。』後來佛照(佛照禪師)和佛心(佛心禪師)相繼住持凌霄寺，兩人的佛法都很興盛，就像佛日還在世一樣。佛心(佛心禪師)的塔在澗東，詳細情況可以參見墓誌銘。
興化軍瑞香烈庵主
是本郡人，自號幻住叟。年輕時就與衆不同，飽覽叢林(指各處寺院)，長期參訪等庵(等庵禪師)。後來得到東庵(東庵禪師)的指點，發明了心要。回到家鄉居住在虎丘巖十多年。有《山居小詠》，其中一首說：『客人來詢問秘密，幽靜的鳥鳴聲喧鬧。這意思非常明白，何必我再多說。』嘉定(1208-1224)年間，郡守想用東塔來邀請他，(烈庵主)沒有答應。等到移居瑞香寺，得到東庵(東庵禪師)的訃告，(烈庵主)舉哀拈香說：『向來相信辨才，遊歷江湖之外，業風吹到明州地界。撞著固執的老拙庵(東庵禪師)，突然遭到毒手互相殘害。猛虎出林也不足為威，毒蛇當路也不算怪異。虛空擠壓火星飛濺，流佈叢林惡名在外。死中得活又回來了，冷靜地想想真讓人難以忍受。最近聽說觔斗已經倒翻，可喜的是天下太平我的道也興盛。點燃香來表達慇勤，償還拳頭和竹篦的債。』大眾，就像佛照(佛照禪師)和尚既然這樣，那麼現在是雪恥呢？還是報恩呢？說的話雖然不值半文錢，誰知道卻有通達的人喜愛。瑞香(烈庵主)得到的地方分明，堅定地守護他的志向，不肯應世。在水光林影中修行，可以想像他高尚的風度和超逸的韻致，令人心曠神怡。
鐵鞭韶禪師
因為密庵(密庵禪師)開堂，(鐵鞭韶禪師)直接走到前面說：『這個是選』 English version: A fine horse indeed! (referring to Yan Zuoseng as a promising individual) Upon hearing this, he immediately awakened. The next day, he entered the abbot's room, and (Zen Master Fozhao) asked: 'Without thinking of good, without thinking of evil, at this very moment, what is your original face, Yan Zuoseng?' (Yan Zuoseng) replied: 'Even the Buddha's hand cannot cover it.' (Yan Zuoseng) then followed Old Monk Zheng to Fanyang, where he overheard monks discussing Yunmen (Yunmen School) sayings. (Yan Zuoseng) understood the meaning of 'falling into words' (referring to verbal mistakes), and suddenly realized the previous skillful means and functions of Fozhao (Zen Master Fozhao). Fozhao (Zen Master Fozhao) often said to people: 'Since I have held the whisk, the only one who truly understands my intention is you, Yan Zuoseng.' Later, Fozhao (Zen Master Fozhao) and Foxin (Zen Master Foxin) successively resided at Lingxiao Temple, and their Dharma teachings flourished, as if the Buddha's sun was still in the world. Foxin's (Zen Master Foxin) pagoda is located east of the stream; detailed information can be found in the epitaph.
Recluse Lie of Ruixiang in Xinghua Prefecture
He was a native of this prefecture, known as Huanzhu Sou. In his youth, he was extraordinary and well-versed in the monastic life (referring to various monasteries). He spent a long time visiting Deng'an (Zen Master Deng'an). Later, he received guidance from Dong'an (Zen Master Dong'an) and discovered the essence of the mind. He returned to his hometown and lived in the Tiger Hill Rock for more than ten years. He had a 'Small Poem on Mountain Living,' one of which says: 'Guests come to inquire about secrets, the quiet bird sounds are noisy. This meaning is very clear, why should I say more?' During the Jiading period (1208-1224), the prefect wanted to invite him with the East Pagoda, but (Recluse Lie) did not agree. When he moved to Ruixiang Temple, he received the obituary of Dong'an (Zen Master Dong'an). (Recluse Lie) offered condolences and lit incense, saying: 'I used to believe in eloquence, traveling outside the rivers and lakes, the karma wind blew to the Mingzhou boundary. Encountering the stubborn old Zhuo'an (Zen Master Dong'an), suddenly suffering a poisonous hand and harming each other. A fierce tiger leaving the forest is not enough to be intimidating, a poisonous snake blocking the road is not considered strange. The void squeezes and sparks fly, spreading evil reputation throughout the monasteries. Coming back alive from death, thinking about it calmly is really unbearable. Recently, I heard that the somersault has been overturned, and I am glad that the world is peaceful and my Dao is prosperous. Lighting incense to express diligence, repaying the debt of fists and bamboo sticks.' Everyone, just like Zen Master Fozhao being like this, is it now revenge or gratitude? Although the words are not worth half a penny, who knows that there are knowledgeable people who love them. The place where Ruixiang (Recluse Lie) obtained is clear, firmly guarding his ambition, unwilling to respond to the world. Practicing in the water, light, forest, and shadows, one can imagine his noble demeanor and transcendent charm, which is refreshing.
Zen Master Tiebian Shao
Because Mi'an (Zen Master Mi'an) was opening a Dharma hall, (Zen Master Tiebian Shao) went straight to the front and said: 'This is the selection.'
【English Translation】 English version: A fine horse indeed! (referring to Yan Zuoseng as a promising individual) Upon hearing this, he immediately awakened. The next day, he entered the abbot's room, and (Zen Master Fozhao) asked: 'Without thinking of good, without thinking of evil, at this very moment, what is your original face, Yan Zuoseng?' (Yan Zuoseng) replied: 'Even the Buddha's hand cannot cover it.' (Yan Zuoseng) then followed Old Monk Zheng to Fanyang, where he overheard monks discussing Yunmen (Yunmen School) sayings. (Yan Zuoseng) understood the meaning of 'falling into words' (referring to verbal mistakes), and suddenly realized the previous skillful means and functions of Fozhao (Zen Master Fozhao). Fozhao (Zen Master Fozhao) often said to people: 'Since I have held the whisk, the only one who truly understands my intention is you, Yan Zuoseng.' Later, Fozhao (Zen Master Fozhao) and Foxin (Zen Master Foxin) successively resided at Lingxiao Temple, and their Dharma teachings flourished, as if the Buddha's sun was still in the world. Foxin's (Zen Master Foxin) pagoda is located east of the stream; detailed information can be found in the epitaph.
Recluse Lie of Ruixiang in Xinghua Prefecture
He was a native of this prefecture, known as Huanzhu Sou. In his youth, he was extraordinary and well-versed in the monastic life (referring to various monasteries). He spent a long time visiting Deng'an (Zen Master Deng'an). Later, he received guidance from Dong'an (Zen Master Dong'an) and discovered the essence of the mind. He returned to his hometown and lived in the Tiger Hill Rock for more than ten years. He had a 'Small Poem on Mountain Living,' one of which says: 'Guests come to inquire about secrets, the quiet bird sounds are noisy. This meaning is very clear, why should I say more?' During the Jiading period (1208-1224), the prefect wanted to invite him with the East Pagoda, but (Recluse Lie) did not agree. When he moved to Ruixiang Temple, he received the obituary of Dong'an (Zen Master Dong'an). (Recluse Lie) offered condolences and lit incense, saying: 'I used to believe in eloquence, traveling outside the rivers and lakes, the karma wind blew to the Mingzhou boundary. Encountering the stubborn old Zhuo'an (Zen Master Dong'an), suddenly suffering a poisonous hand and harming each other. A fierce tiger leaving the forest is not enough to be intimidating, a poisonous snake blocking the road is not considered strange. The void squeezes and sparks fly, spreading evil reputation throughout the monasteries. Coming back alive from death, thinking about it calmly is really unbearable. Recently, I heard that the somersault has been overturned, and I am glad that the world is peaceful and my Dao is prosperous. Lighting incense to express diligence, repaying the debt of fists and bamboo sticks.' Everyone, just like Zen Master Fozhao being like this, is it now revenge or gratitude? Although the words are not worth half a penny, who knows that there are knowledgeable people who love them. The place where Ruixiang (Recluse Lie) obtained is clear, firmly guarding his ambition, unwilling to respond to the world. Practicing in the water, light, forest, and shadows, one can imagine his noble demeanor and transcendent charm, which is refreshing.
Zen Master Tiebian Shao
Because Mi'an (Zen Master Mi'an) was opening a Dharma hall, (Zen Master Tiebian Shao) went straight to the front and said: 'This is the selection.'
佛場。心空及第歸。今日相見處。大地起風雷。作么生是相見底事。庵不答。又曰。十二時中有個漢。把劍來截將你頭去。爭奈渠何。亦不答。遂摵一坐具曰。遇這冤家。不打更待何時。亦不答。退身唱三聲喏。曰。捉得賊頭袁達．李磨到。請鈞旨。庵方豎一拳示之曰。領鈞旨。翻筋斗便出。庵入室罷。告眾曰。適來有個漢。牙如劍樹。口似血盆。手把一條垂絳。如鐵鞭相似。老僧親遭一下。汝等諸人。切須照顧。自此號曰鐵鞭。六年為不厘務侍者。
萬庵柔禪師
示眾云。有句無句。如藤倚樹。荊棘林中開活路。樹倒藤枯。句歸何處。生鐵秤錘被蟲炷。泥盤放下笑呵呵。殺人劍與活人刀。若是金毛獅子子。三千里外見誵訛。佛生日。云。周行七步。已入邪路。目顧四方。開眼尿床。指天指地。有甚巴鼻。唯我獨尊。猶是兒孫。畢竟浴他。圖個什麼。良久。云。珊瑚枕上千行淚。半是思君半恨君。閱此數語。履霜知冰。踐露知暑矣。密庵雖門戶嚴緊。而接人甚盛。豈有吞舟之鱗能漏網耶。
芥堂璁禪師
預木庵室。一日。侍次。忽逢其怒曰。你在此作什麼。夏制將滿。西來意作么生會。才擬答。被劈口打一掌。且厲聲曰。速道。速道。才擬答。又被打一掌。忽省發汗下。禮謝而去。自此諸方
【現代漢語翻譯】 現代漢語譯本： 佛場。心空及第歸。今日相見處。大地起風雷。 作么生是相見底事？萬庵（禪師名號）不答。又說：『十二時辰里有個人，拿著劍來砍你的頭，你拿他怎麼辦？』 也不回答。於是猛擊一下坐具說：『遇到這個冤家，不打更待何時？』 也不回答。退身唱三聲喏，說：『捉到了賊頭袁達、李磨到，請您定奪。』 萬庵（禪師名號）方才豎起一個拳頭給他看，說：『領旨。』 翻個觔斗就出去了。萬庵（禪師名號）入室后告訴大家說：『剛才有個人，牙齒像劍樹，嘴巴像血盆，手裡拿著一條垂下來的繩子，像鐵鞭一樣。老僧我親自捱了一下，你們這些人，一定要小心。』 從此號稱鐵鞭，六年擔任不厘務侍者。
萬庵柔禪師
開示大眾說：『有句無句，像藤蔓依附樹木。在荊棘林中開闢出一條活路。樹倒藤枯，句子歸向何處？生鐵秤錘被蟲蛀。放下泥盤（涅槃，佛教用語，指解脫的境界）呵呵笑。殺人劍與活人刀。如果是金毛獅子（比喻勇猛精進的人）的後代，三千里外就能見到破綻。』 佛誕日，說：『周行七步，已經走入邪路。眼睛顧盼四方，睜眼尿床。指天指地，有什麼把柄？唯我獨尊，還是兒孫。到底給他洗浴，圖個什麼？』 良久，說：『珊瑚枕上千行淚，半是思君半恨君。』 閱讀這些話語，履霜知冰，踐露知暑了。密庵（禪師名號）雖然門戶嚴緊，而接待人卻非常盛情。難道會有吞舟的大魚能漏網嗎？
芥堂璁禪師
預先在木庵（禪師名號）的禪室。一天，侍奉時，忽然遇到木庵（禪師名號）發怒說：『你在這裡做什麼？夏安居（佛教用語，指夏季三個月的修行）將滿，西來意（禪宗用語，指達摩祖師從西方來到中國的目的）你作么生會？』 剛要回答，就被劈頭蓋臉打了一掌，並且厲聲說：『快說！快說！』 剛要回答，又被打了一掌，忽然醒悟發汗，禮拜感謝而去。從此遊歷各方。
【English Translation】 English version: The Buddha field. The mind is empty and returns with honors. Today we meet, and the earth rises with wind and thunder. What is the matter of meeting? Wan'an (Zen master's name) did not answer. He also said, 'In the twelve periods of the day, there is a man who comes with a sword to cut off your head. What will you do with him?' He also did not answer. Then he struck the sitting mat and said, 'When encountering this enemy, if you don't strike, when will you strike?' He also did not answer. He stepped back, chanted 'Nuo' three times, and said, 'The thief leaders Yuan Da and Li Mo have been captured. Please give your instructions.' Wan'an (Zen master's name) then raised a fist to show him, saying, 'Received the decree.' He somersaulted and left. Wan'an (Zen master's name) entered the room and told everyone, 'Just now there was a man whose teeth were like sword trees, his mouth like a blood basin, and he held a drooping rope in his hand, like an iron whip. This old monk personally suffered a blow. All of you must be careful.' From then on, he was called Iron Whip, and for six years he served as a careless attendant.
Zen Master Wan'an Rou
Instructing the assembly, he said, 'Whether there is a sentence or not, it is like a vine relying on a tree. Open a path in the thorny forest. When the tree falls and the vine withers, where does the sentence go? A pig iron weight is eaten by worms. Put down Nirvana (Buddhist term, referring to the state of liberation) and laugh heartily. The sword that kills and the sword that gives life. If it is the offspring of a golden-haired lion (a metaphor for a brave and diligent person), they can see the flaws from three thousand miles away.' On the Buddha's birthday, he said, 'Walking seven steps, you have already entered the wrong path. Looking around in all directions, wetting the bed with your eyes open. Pointing to the sky and pointing to the earth, what is the handle? Only I am the honored one, still grandchildren. What is the point of bathing him?' After a long time, he said, 'Thousands of lines of tears on the coral pillow, half are thinking of you and half are hating you.' Reading these words, treading on frost knows ice, and treading on dew knows heat. Although Mi'an (Zen master's name)'s gate is strict, he receives people very warmly. Could it be that a fish that can swallow a boat can escape the net?
Zen Master Jietang Cong
He was in Mu'an (Zen master's name)'s room in advance. One day, while serving, he suddenly encountered Mu'an (Zen master's name) getting angry and saying, 'What are you doing here? The summer retreat (Buddhist term, referring to three months of summer practice) is about to end. How do you understand the meaning of the West's coming (Zen term, referring to the purpose of Bodhidharma's coming to China from the West)?' Just as he was about to answer, he was slapped in the face and said sternly, 'Speak quickly! Speak quickly!' Just as he was about to answer, he was slapped again. Suddenly he woke up, sweated, bowed, and thanked him before leaving. From then on, he traveled to various places.
號弘法道者莫不往參激。晚住吳門聖因。益馳聲譽。白髮垂肩。叢林呼為璁白頭云。
真源慧日禪師
字明可。方峻超卓。頌黃龍三關云。我手佛手。糞箕掃帚。拈起便行。誰分先後。我腳驢腳。步步踏著。踏破虛空。一任卜度。人人有個生緣。屋漏望見青天。昨夜泥牛勃跳。帶庵金剛發顛。應庵見之。嘆曰。真黃龍的骨孫也。頌竹篦子云。半載出師當古塞。將軍疋馬意崢嶸。不知打破重城了。空把牢關不放行。大慧聞。曰。此黃龍兒孫。亦解我楊岐下說話。真源嘗問僧曰。佛以一大事因緣出見於世。如何是一大事因緣。僧無語。復引諭而謂之曰。如一顆明珠頓在朝天門㶚頭市裡。千人萬人行過不見。忽有一個漢遇著。便叫云。我快活。只是這個道理。會么。初住杭之多福。后住升之興教．明之香山。乃天臺萬年雪巢一村僧嗣。語言宗旨。木水之有本原也。雪巢別帖云。專介之來收書。且喜被臨安命。遴選出世。仍審。別後新領住持。道體康安。深以為慰。中間赴長蘆。欲得相見。知已入院。人言多福政在於潛新城深山中。只成悵然而已。我身畔別無人。甚望汝歸來。奈何已出佩空王印。事要兩全則難矣。且勉力向前行道。不可恣縱自己令厚。卻薄他人。軟暖淡薄。汝亦深悉之。今之住院。多如此。可相
【現代漢語翻譯】 現代漢語譯本 號稱弘揚佛法的人沒有不前往拜訪他的，他的聲譽在晚年居住在吳門聖因寺時更加顯赫。因為他白髮垂肩，叢林中人都稱他為『璁白頭云』。
真源慧日禪師（真源慧日禪師，禪師名號）
字明可。他方正峻拔，超凡脫俗。曾作頌黃龍三關（黃龍三關，禪宗公案）云：『我手佛手，糞箕掃帚，拈起便行，誰分先後？我腳驢腳，步步踏著，踏破虛空，一任卜度。人人有個生緣，屋漏望見青天。昨夜泥牛勃跳，帶庵金剛發顛。』應庵（應庵，禪師名號）見到后，讚歎說：『真是黃龍（黃龍，禪師名號）的嫡系子孫啊！』又頌竹篦子云：『半載出師當古塞，將軍疋馬意崢嶸。不知打破重城了，空把牢關不放行。』大慧（大慧，禪師名號）聽后說：『這黃龍的子孫，也懂得我楊岐（楊岐，禪師名號）一派的說話方式。』真源曾問僧人：『佛以一大事因緣（一大事因緣，佛教術語，指佛陀出現於世間的根本原因）出現於世，如何是一大事因緣？』僧人無言以對。真源又打比方說：『如一顆明珠頓在朝天門㶚頭市裡，千人萬人行過不見。忽有一個漢遇著，便叫云：我快活。只是這個道理，會么？』他最初住在杭州的多福寺，後來住在升州的興教寺、明州的香山寺，是天臺萬年雪巢一村（雪巢一村，禪師名號）的僧嗣。他的語言和宗旨，如同木和水一樣有本源。雪巢的信中寫道：『專使前來收取書信，可喜的是被臨安（臨安，南宋都城，即今杭州）朝廷任命，遴選出世。再次審問，別後新領住持，道體康安，深感欣慰。中間前往長蘆，想要相見，得知您已入院。人們說多福寺的政務在於潛新城深山中，只能悵然而已。我身邊沒有其他人，非常希望您能回來。奈何您已經佩戴空王印（空王印，佛教術語，指住持之印），事要兩全則難矣。且勉力向前行道，不可放縱自己而苛待他人。軟暖淡薄，您也深知。如今的住院，大多如此，可以互相...』
【English Translation】 English version Those who called themselves promoters of Dharma all went to visit him, and his reputation became even more prominent when he resided at Shengyin Temple in Wumen in his later years. Because of his white hair hanging down to his shoulders, people in the monastic community called him 'Cong White-headed Cloud'.
Chan Master Zhenyuan Huiri (Zhenyuan Huiri, Chan Master's name)
His courtesy name was Mingke. He was upright and outstanding, surpassing the ordinary. He once composed a verse on Huanglong's Three Barriers (Huanglong's Three Barriers, Zen koans): 'My hand is Buddha's hand, dustpan and broom, pick them up and use them, who distinguishes before or after? My foot is a donkey's foot, stepping step by step, crushing the void, let anyone guess. Everyone has a cause of birth, seeing the blue sky through a leaky roof. Last night the clay ox leaped, and Daian Vajra went mad.' Upon seeing this, Ying'an (Ying'an, Chan Master's name) exclaimed, 'Truly a direct descendant of Huanglong (Huanglong, Chan Master's name)!' He also composed a verse on the bamboo whisk: 'After half a year of apprenticeship, he faced the ancient fortress, the general on his steed looked heroic. Who knew he had already broken through the fortified city, yet he stubbornly held the pass, refusing to let go.' Dahui (Dahui, Chan Master's name) heard this and said, 'This descendant of Huanglong also understands the way of speaking of my Yangqi (Yangqi, Chan Master's name) lineage.' Zhenyuan once asked a monk, 'The Buddha appeared in the world because of a great cause and condition (a great cause and condition, Buddhist term, referring to the fundamental reason for the Buddha's appearance in the world). What is this great cause and condition?' The monk was speechless. Zhenyuan then used an analogy, saying, 'Like a bright pearl placed in the market at Chaotian Gate, thousands and millions of people pass by without seeing it. Suddenly, a man encounters it and exclaims, 'I am happy!' This is the principle, do you understand?' He first resided at Duofu Temple in Hangzhou, and later at Xingjiao Temple in Shengzhou and Xiangshan Temple in Mingzhou. He was a monastic successor of Xuechao Yicun (Xuechao Yicun, Chan Master's name) of Wannian Temple on Mount Tiantai. His words and teachings, like wood and water, have a source. Xuechao wrote in a letter: 'A special envoy came to collect the letter, and it is gratifying that you were appointed by the Lin'an (Lin'an, capital of the Southern Song Dynasty, present-day Hangzhou) court and selected to appear in the world. Upon further inquiry, you have newly taken charge as abbot, and your spiritual health is well, which is deeply gratifying. I went to Changlu in between, wanting to see you, but learned that you had already entered the monastery. People say that the affairs of Duofu Temple are in the deep mountains of Qianxin City, so I can only feel disappointed. I have no one else by my side, and I very much hope that you can return. But since you have already worn the seal of the Empty King (seal of the Empty King, Buddhist term, referring to the abbot's seal), it is difficult to have both things. Strive to practice the Way diligently, and do not indulge yourself while treating others harshly. Softness, warmth, lightness, and thinness, you also know well. Most of the current abbots are like this, we can mutually...'
信也。若到秋間。我定要歸天臺萬年觀音別院。必作長往計。無因見汝。且自保順世間人情。使祖道光顯。至祝。普燈只載其嗣法法常首座。
愛堂妙湛禪師
依水庵于杭之凈慈。為水頭．凈頭。一日。于寺前舉扇化錢。忽然猛省。因忘縮臂。旁僧訶曰。呆子。扇上有錢了。通身汗出。掖歸白水庵而印可之。亦有頌示之云。一堆屎上一尊佛。放出毫光照天地。鑊湯爐炭里生蓮。只因洗面摸著鼻。為肯堂首眾日。新福帥王公度遊山。與論契合。到福以黃檗招之。后赴吳門守趙公彥橚承天之請。方順寂。愛堂。安吉人。樸野絕文飾。間發語言如枯柴。人不及見。惜哉。
臨安府徑山少林佛行崧禪師
生於建之浦城徐氏。受業于夢筆峰等覺。瑞世于安吉報本。嗣東庵。道聲四馳。未幾。起住杭之凈慈。上堂。舉。僧問鹽官。如何是本身盧舍那。官云。與我過凈瓶來。僧提凈瓶至。官云。復安舊處著。拈云。鹽官八萬四千毛竅。竅竅俱開。三百六十骨節。節節慾斷。可惜這僧如夢相似。上堂。舉。洞山云。初秋夏末。兄弟東去西去。直向萬里無寸草處去。後來瀏陽庵主道。出門便是草。大陽云。不出門亦漫漫地。拈云。同聲相應。同氣相求。則不無三大老。子細檢點將來。總是藤蛇繞足。且利害在什
【現代漢語翻譯】 現代漢語譯本 信是真的。如果到了秋天，我一定要回天臺萬年觀音別院，必定要做長久居住的打算，沒有機會再見你了。你要好好保重，順應世間人情，使祖師的道統發揚光大。就寫到這裡，祝好！普燈只記載了他的嗣法弟子法常首座。
愛堂妙湛禪師
住在杭州凈慈寺的水庵，擔任水頭（負責寺院用水的人）、凈頭（負責清潔的人）。一天，在寺前舉扇子化緣，忽然猛然醒悟，因為忘記縮回手臂，旁邊的僧人呵斥說：『呆子，扇子上有錢了！』他全身冒汗，被扶回白水庵，得到了印可。也有頌詞說：『一堆屎上一尊佛，放出毫光照天地。鑊湯爐炭里生蓮，只因洗面摸著鼻。』在肯堂手下做首座時，新福的統帥王公度遊山，與他談論很投機。到福州后，用黃檗寺來招請他。後來應吳門守趙公彥橚承天寺的邀請。在那裡圓寂。愛堂是安吉人，質樸粗獷，沒有文采修飾，偶爾說出的話像枯柴一樣。人們沒有機會見到他，可惜啊。
臨安府徑山少林佛行崧禪師
出生于建州浦城徐氏。在夢筆峰等覺處接受教育。瑞世在安吉報本寺，繼承了東庵的衣缽。他的名聲傳揚四方。不久，開始主持杭州的凈慈寺。上堂時，舉例說：僧人問鹽官：『如何是本身盧舍那（意為佛的法身）？』鹽官說：『給我把凈瓶拿過來。』僧人拿著凈瓶到了，鹽官說：『放回原來的地方。』佛行崧禪師評論說：『鹽官八萬四千個毛孔，每個毛孔都打開；三百六十個骨節，每個骨節都想要斷裂。可惜這個僧人像做夢一樣。』上堂時，舉例說：洞山說：『初秋夏末，兄弟們東去西去，直接向萬里無寸草的地方去。』後來瀏陽庵主說：『出門就是草。』大陽說：『不出門也到處都是。』佛行崧禪師評論說：『同聲相應，同氣相求，那麼就有三大老。仔細檢查起來，都是藤蛇繞足。那麼利害在哪裡呢？』
【English Translation】 English version It's true. If it reaches autumn, I will definitely return to the Ten Thousand Year Guanyin Retreat of Tiantai, and I must make plans for a long stay. There will be no chance to see you again. You must take good care of yourself, conform to worldly affairs, and make the ancestral teachings shine brightly. That's all I'll write, I wish you well! Pu Deng only records his Dharma-inheriting disciple, the chief seat Fachang.
Zen Master Miaozhan of Aitang
He lived in Shui'an of Jingci Temple in Hangzhou, serving as the Shui Tou (person in charge of the temple's water) and Jing Tou (person in charge of cleaning). One day, while raising money with a fan in front of the temple, he suddenly awakened, because he forgot to retract his arm. A monk next to him scolded: 'Fool, there is money on the fan!' He broke out in a sweat and was helped back to Baishui'an, where he received approval. There is also a verse saying: 'A Buddha on a pile of dung, emitting light that illuminates heaven and earth. Lotus flowers grow in cauldrons of boiling soup and charcoal fires, just because he touched his nose while washing his face.' When he was the chief seat under Kentang, Wang Gongdu, the commander of Xinfu, visited the mountain and had a very congenial discussion with him. After arriving in Fuzhou, he was invited with Huangbo Temple. Later, he accepted the invitation of Zhao Gong Yanshu of Chengtian Temple in Wumen. He passed away there. Aitang was from Anji, simple and unadorned, his occasional words like dry firewood. People did not have the opportunity to see him, alas.
Zen Master Foxing Song of Shaolin Temple on Mount Jing in Lin'an Prefecture
He was born into the Xu family of Pucheng, Jianzhou. He received education at Dengjue of Mengbi Peak. Ruishi was at Baoben Temple in Anji, inheriting the mantle of Dong'an. His reputation spread far and wide. Soon, he began to preside over Jingci Temple in Hangzhou. During the Dharma talk, he cited an example: A monk asked Yanguan: 'What is the Dharmakaya（meaning the body of the Buddha） of oneself?' Yanguan said: 'Bring me the clean bottle.' The monk brought the clean bottle, and Yanguan said: 'Put it back in its original place.' Zen Master Foxing Song commented: 'Yanguan's eighty-four thousand pores, every pore is open; three hundred and sixty joints, every joint wants to break. It's a pity that this monk is like a dream.' During the Dharma talk, he cited an example: Dongshan said: 'In early autumn and late summer, brothers go east and west, directly to a place where there is not an inch of grass for ten thousand miles.' Later, the master of Liuyang Hermitage said: 'Going out is grass.' Dayang said: 'Even without going out, it's all over the place.' Zen Master Foxing Song commented: 'Those of the same voice respond to each other, those of the same spirit seek each other, then there are three great elders. Upon careful inspection, they are all rattan snakes wrapped around the feet. So where is the harm?'
么處。誰知云外千峰頂。別有靈松帶雨寒。上堂云。是法不可示。言辭相寂滅。春葩千萬叢。春山千萬疊。正與么時。釋迦老子打失鼻孔。是汝諸人還知么。喝一喝。下座。上堂云。欲得大用見前。直須頓忘諸見。諸見若盡。昏霧不生。大智洞明。更非他物。遂舉拂子云。看看。若道見。頭上安頭。若道不見。斬頭覓活。畢竟如何。良久。云。洎合錯下注腳。喝一喝。下座。既退席。過武康宴山接待寺 寧廟尤重佛法。嘉定間。再得旨董南山。即詔延和殿登對。賜號佛行禪師．金襕袈裟。寵榮至矣。
臨安府凈慈肯堂充禪師
餘杭人。嗣顏萬庵。風規肅整。望尊一時。頌即心即佛云。美如西子離金闕。嬌似楊妃下玉樓。終日與君花下醉。更嫌何處不風流。曹山吃酒云。販海波斯入大唐。先將珍寶暗埋藏。卻來伸手從人覓。爭奈難瞞有當行。舉。萬庵先師有語云。坐佛床。斫佛腳。不敬東家孔夫子。卻向他鄉習禮樂。拈云。入泥入水。則不無先師。爭奈寒蟬抱枯木。泣盡不回頭。卓拄杖云。灼然有不回頭底。肯堂向升子里禮你三拜。昔大溈佛性謂。頌古．拈古要奢儉得所。如人解使錢。不必多也。善讀肯堂語者。當自知之。
寶峰端庵主
久侍佛照。見其頌女子出定因緣。有悟入處。一日。造
【現代漢語翻譯】 現代漢語譯本： 何處尋覓？誰知云外千峰之頂，另有一株靈松帶著雨露，顯得格外寒冷。上堂說法：『佛法是無法用言語來表達的，一切言辭都歸於寂滅。』春天的花朵千千萬萬叢，春天的山巒千千萬萬疊。正在這個時候，釋迦老子（釋迦牟尼佛）也丟失了鼻孔。你們這些人知道嗎？』（喝一聲）下座。上堂說法：『想要獲得大用現前，必須立刻忘掉各種見解。各種見解如果消失殆盡，昏暗的迷霧就不會產生，大智慧就會洞徹明亮，不再是其他事物。』於是舉起拂塵說：『看看。如果說見到了，那是頭上安頭。如果說沒見到，那是斬頭覓活。』到底如何呢？』良久，說：『幾乎要錯下註解了。』（喝一聲）下座。退席后，經過武康宴山接待寺。寧廟（明仁宗，1378-1425）非常重視佛法。嘉定（南宋寧宗年號，1208-1224）年間，再次得到旨意管理南山，於是詔令在延和殿登對，賜予『佛行禪師』的稱號和金襕袈裟，恩寵榮耀至極。
臨安府凈慈寺肯堂充禪師
餘杭人，師承顏萬庵。風度儀容嚴肅整飭，聲望尊崇於一時。他頌揚『即心即佛』說：『美麗如同西施離開金闕，嬌媚好似楊貴妃下玉樓。終日與你花下沉醉，還嫌哪裡不夠風流？』曹山（曹山本寂禪師，840-901）吃酒說：『販海的波斯人進入大唐（618-907），先將珍寶暗暗埋藏。卻又伸手向人索取，怎奈難以瞞過行家。』舉例說，萬庵先師有句話說：『坐佛床，砍佛腳，不尊敬東家的孔夫子，卻到他鄉學習禮樂。』拈出說道：『入泥入水，則不無先師的影子，怎奈寒蟬抱著枯木，哭盡了也不回頭。』卓拄杖說：『確實有不回頭的，肯堂向升子里向你禮拜三拜。』昔日大溈佛性（大溈佛性禪師）說，頌古、拈古要奢儉得當，如同人善於用錢，不必多。善於讀肯堂語錄的人，應當自己明白。
寶峰端庵主
長久侍奉佛照（佛照德光禪師，1062-1125），見到他頌揚女子出定的因緣，有所領悟。一天，前往拜訪。
【English Translation】 English version: Where to seek? Who knows that atop the thousand peaks beyond the clouds, there is a solitary spiritual pine, bearing rain and appearing especially cold. Ascending the hall to preach: 'The Dharma is inexpressible, all words return to silence.' Spring blossoms in thousands of clusters, spring mountains in thousands of layers. At this very moment, even Shakyamuni Buddha (Shijia Laozu) has lost his nostrils. Do you all know this?' (A shout) Descends from the seat. Ascending the hall to preach: 'To attain great function manifest before you, you must immediately forget all views. If all views are extinguished, dark mists will not arise, and great wisdom will shine through, no longer something else.' Thereupon, he raises the whisk and says: 'Look, look. If you say you see it, that is adding a head on top of a head. If you say you don't see it, that is seeking life by cutting off your head.' What is it ultimately like?' After a long pause, he says: 'Almost made a wrong annotation.' (A shout) Descends from the seat. After leaving the hall, he passed by the Yanshan Reception Temple in Wukang. Emperor Ning (Ming Renzong, 1378-1425) greatly valued Buddhism. During the Jiading period (Southern Song Ningzong reign, 1208-1224), he again received an imperial decree to manage Nanshan, and was summoned to the Yanhe Hall for an audience, bestowed with the title 'Buddhist Practice Zen Master' and a gold-embroidered kasaya, an extreme honor.
Zen Master Kentang Chong of Jingci Temple in Lin'an Prefecture
A native of Yuhang, he succeeded Yan Wan'an. His demeanor was solemn and upright, and his reputation was highly respected at the time. He praised 'Mind is Buddha' saying: 'Beautiful like Xishi leaving the Golden Palace, charming like Yang Guifei descending from the Jade Tower. Intoxicated with you under the flowers all day long, still complaining that nowhere is romantic enough?' Caoshan (Zen Master Caoshan Benji, 840-901) drinking wine said: 'The Persian merchant trading by sea enters the Great Tang (618-907), first secretly burying treasures. Yet he reaches out to seek from others, how can he hide it from the experts?' He cited the saying of his former teacher Wan'an: 'Sitting on the Buddha's bed, chopping the Buddha's feet, not respecting the Confucius of the household, but going to other places to learn rituals.' He picked it up and said: 'Entering the mud and water, there is no lack of the former teacher's shadow, but how can the cicada embrace the withered tree, crying until exhausted without turning back?' He struck the staff and said: 'Indeed, there are those who do not turn back, Kentang bows to you three times in the measuring cup.' In the past, Dawei Foxing (Zen Master Dawei Foxing) said that praising the old and picking up the old should be extravagant and frugal as appropriate, like a person who is good at using money, not necessarily much. Those who are good at reading Kentang's words should know it themselves.
Abbot Duan of Baofeng
He served Buddha Zhao (Zen Master Fozhao Deguan, 1062-1125) for a long time and had an enlightenment when he saw him praising the cause of a woman emerging from samadhi. One day, he visited.
丈室。于座左側叉手而立。少頃。便出。照呼來前曰。有什麼辨白。端又于右側叉手而立。照喝。端趨出。照頷之。端恂恂如鄙人。居小庵無宿給。戶外之屨常滿。同門如權孤雲．印鐵牛。致書招之不出。
安吉州烏回月林觀禪師
性純誠無矯飾。福之候官黃氏子。初為牧童。鞭叱牛有省。屏葷血。投雪峰忠道者出家。謁荊南二聖戒準得度。見澧州證老衲獲其法。初造室。聞舉話云。若能轉物。即是如來。面前香臺作么生轉。曰。筑著磕著。被叱去。復隨侍過饒之薦福。看雲門話墮。又十年。一日。繞蓮池行。自誦云。那裡是這僧話墮處。忽大徹。涂毒在徑山。遁庵在華藏。皆有書致之分座。頌洞山麻三斤云。唇上碧斑賓豹博。舌頭當的帝都丁。頻呼小玉元無事。只要檀郎認得聲。嘉泰間。瑞世吳門聖因。遷承天萬壽。學者輻湊。住烏回。示疾日。猶再鼓入室。且曰。桂花開時。吾將行。俾其徒預結夏制。已而桂花盛開。嘉定丁丑四月十三日也。參前入室。再鳴鼓普說。眾集定。拈拄杖云。有拄杖與拄杖。無拄杖奪拄杖。眾中莫有會底。出來道看。眾無對。擲下拄杖。危坐書偈而寂。閱世七十五。坐夏五十一。阇維。舍利不可計。烏乎。命世宗師。處死生如雲行鳥飛。初無留礙。烏回夏中入滅。桂盛開如
其言。此尤見其超絕奇瑞明驗處。非荷負大法精一力乎。
曹源生禪師
在信之龜峰。示眾云。從朝至莫。鐘魚鼓板為諸人發上上機了也。若信得及。塵沙諸佛在諸人腳跟下𨁝跳。若信不及。龜峰拾得口吃飯。拍禪床。下座。真黃龍所謂如數世富人。一錢不虛用耳。
松源岳禪師
初入閩見乾元木庵。久之。辭去。木庵舉。有句無句。如藤倚樹。源曰。裂破。曰。瑯邪道。好一堆爛柴聻。曰。矢上加尖。曰。吾兄下語。老僧不能過。其如未在。他日拂柄在手。為人不得。驗人不得。曰。為人者。使博地凡夫一超入聖域。固難矣。驗人者。打向面前過。不待開口。已知渠骨髓。何難之有。庵舉手曰。明明向汝道。開口不在舌頭上。后當自知。逾年。源見密庵于衢州西山。隨問即答。庵笑曰。黃楊禪。爾後。在徑山聞庵問旁僧。不是心。不是佛。不是物。忽大徹。乃曰。今日方知木庵道。開口不在舌頭上。源生處之龍泉吳氏。開法蘇臺澄照。慶元間。被 旨住靈隱。門庭高峻。入者鮮不為大器。烏乎。松源．破庵．曹源．萬庵。豈非起中峰之道者耶。
大梅止翁祥禪師
無用嗣子。示眾云。瑞巖示眾絕支離。栗棘金圈劈面揮。直下有人吞透得。更須來吃頂門錘。語言質直如其人。住
【現代漢語翻譯】 現代漢語譯本： 他說的這些，尤其可見其超絕奇瑞的明顯驗證之處，不是憑藉承擔大法精純專一的力量嗎？
曹源生禪師
在信州的龜峰，對大眾開示說：『從早到晚，鐘、魚、鼓、板為你們啓發最上乘的機緣了。如果信得過，塵沙一樣多的諸佛就在你們的腳跟下跳躍。如果信不過，龜峰只是個靠嘴吃飯的人。』拍了一下禪床，就下座了。這真是黃龍慧南禪師所說的，像世代富人一樣，一文錢也不虛用啊。
松源岳禪師
最初到福建拜見乾元木庵禪師，住了很久，告辭離去。木庵禪師舉了個話頭：『有句無句，如藤倚樹。』松源禪師說：『裂破它。』木庵禪師說：『瑯邪慧覺禪師說，好一堆爛柴啊。』松源禪師說：『矢上加尖。』木庵禪師說：『你老兄說的話，老僧我不能超過，但好像還沒說到點子上。』後來，松源禪師拿著拂塵在手，說：『為人開示，不能使人領悟；考驗人，也不能看出深淺。』又說：『為人開示的人，要使普通的凡夫一下子進入聖人的境界，固然很難。考驗人的人，打從面前經過，不待開口，就知道他的骨髓，有什麼難的呢？』木庵禪師舉起手說：『明明向你說了，開口不在舌頭上。』後來自然會知道的。過了一年多，松源禪師在衢州西山拜見密庵禪師，隨問即答。密庵禪師笑著說：『這是黃楊禪。』之後，在徑山聽到密庵禪師問旁邊的僧人：『不是心，不是佛，不是物。』忽然大徹大悟，於是說：『今天才知道木庵禪師說的，開口不在舌頭上。』松源禪師出生在處州龍泉的吳家。在蘇州澄照寺開法，慶元（1195-1200）年間，奉皇帝的旨意住持靈隱寺，門庭高峻，進入他門下的人很少不成為大才。唉！松源、破庵、曹源、萬庵，難道不是開啟中峰明本禪師之道的人嗎？
大梅止翁祥禪師
無用禪師的嗣子。對大眾開示說：『瑞巖禪師對大眾開示，絕不拖泥帶水，像栗棘蓬一樣，金圈劈面揮來。當下有人能夠吞得下，更須要來吃頂門一錘。』語言質樸直率，就像他本人一樣。住持...
【English Translation】 English version: His words further demonstrate the extraordinary and auspicious clear evidence. Is it not due to bearing the great Dharma with pure and focused strength?
Zen Master Caoyuan Sheng
At Guifeng in Xin Prefecture, he addressed the assembly, saying: 'From morning till night, the bell, fish, drum, and board have triggered the highest potential in everyone. If you can believe it, countless Buddhas are jumping at your heels. If you cannot believe it, Guifeng is just someone who eats with his mouth.' He struck the Zen platform and descended. This is truly what Huanglong (Huinan) said: like a wealthy family for generations, not a single penny is wasted.
Zen Master Songyuan Yue
Initially, he visited Qianyuan Mu'an in Min. After a long time, he bid farewell. Mu'an raised the question: 'With or without a phrase, like a vine clinging to a tree.' Yuan said, 'Tear it apart.' Mu'an said, 'Langye (Hui Jue) said, what a pile of rotten firewood.' Yuan said, 'Adding sharpness to an arrow.' Mu'an said, 'Your words, brother, I cannot surpass, but it seems not quite to the point.' Later, with a whisk in hand, he said, 'Instructing others, one cannot make them understand; examining others, one cannot see their depths.' He also said, 'For those who instruct, it is difficult to enable ordinary people to enter the realm of sages in one leap. For those who examine, passing before one's eyes, without waiting for them to speak, one already knows their marrow, what difficulty is there?' Mu'an raised his hand and said, 'Clearly telling you, speaking is not on the tongue.' Later, you will naturally know. More than a year later, Yuan saw Mi'an at Xishan in Quzhou, answering immediately to every question. Mi'an smiled and said, 'Huangyang Zen.' Later, at Jingshan, hearing Mi'an ask a monk, 'Not mind, not Buddha, not thing,' he suddenly had a great enlightenment. Then he said, 'Today I know what Mu'an said, speaking is not on the tongue.' Yuan was born into the Wu family of Longquan in Chu Prefecture. He opened the Dharma at Cheng Zhao Temple in Suzhou. During the Qingyuan period (1195-1200), he was ordered by imperial decree to reside at Lingyin Temple. The gate was lofty and stern, and those who entered his gate rarely did not become great talents. Alas! Songyuan, Po'an, Caoyuan, Wan'an, are they not those who initiated the path of Zhongfeng (Mingben)?
Zen Master Damei Zhiweng Xiang
A successor of Wuyong. He addressed the assembly, saying: 'Ruiyan's instruction to the assembly is absolutely straightforward, like a chestnut bur, a golden circle swung right in the face. If someone can swallow it down immediately, they must come and take a hammer on the crown of their head.' His language is simple and direct, just like him. Residing at...
山規模尤過人。
月林觀禪師
會中有一杜多行。明得俱胝一指話。且曰。吾老矣。須再來。歸寂后三十餘年。月林在湖之報本。夜夢開室舉俱胝話。見杜多行造室豎一指。明旦。室內舉前話。孤峰秀公時在旦過中。趨入亦豎一指。月林曰。杜多行再來矣。
福唐明首座
號寂照。飽參聰敏。久侍空叟於四明玉幾。叟感風疾累年。左右相繼辭去。照服勞益勤。叟常囑以福鮮。不宜出世為人。歸里。爲鑑絕照首眾鼓山。帥李公俊以大云峰招之。辭以偈云。個是皇朝無事僧。談禪說道總無能。頹然送日猶嫌贅。敢把虛名玷祖燈。絕照勉其出。復曰。愿做閑人。述偈云。恰露半頭原畔立。故人底事又相逢。柴門去此無關鑰。佛若來時卻弗容。即日遁去。后寓閩清白雲。學者景向。又數年。帥趙公希淨盡禮以雪峰迎請。照以書授小師圓庵主。辭謝不赴。帥封沉香為供。將以四句云。道人高臥挽不來。凜凜清風起懦頹。太守無由親問道。瓣香聊寄小師回。寂照三十餘年守一破紙被。見地明白。遵記莂而恥表襮。依林藪而安寂寥。始卒不易。使爭競名位。販賣佛祖者。聞其風。亦可以少愧矣。
浙翁佛心禪師
示如璨法語云。本色道流。十二時中。六根門頭。空牢牢地。如一面軒轅寶鑑。胡
【現代漢語翻譯】 現代漢語譯本： 山峰的規模尤其超過常人。
月林觀禪師
寺院裡有一位苦行僧（杜多行，佛教用語，指奉行苦行的僧人）。他領悟了俱胝（佛教人物）一指禪的故事。並且說：『我老了，需要再來。』他圓寂后三十多年，月林禪師在湖州的報本寺，夜裡夢見打開房間，舉起俱胝一指禪的話頭。看見杜多行來到房間豎起一指。第二天早上，在室內提起之前的話頭。當時孤峰秀公正在吃早飯，走進來也豎起一指。月林禪師說：『杜多行再來了。』
福唐明首座
法號寂照。他博學聰敏，長期侍奉空叟禪師於四明玉幾。空叟禪師患風疾多年，身邊的人相繼離去。寂照禪師服侍更加勤勉。空叟禪師常常告誡他福分淺薄，不適合出世為人。他回到家鄉，擔任鑒絕照寺的首座，鼓山。李公俊用大云峰寺來邀請他，他用偈語推辭說：『我是一個太平盛世的普通僧人，談禪說道一無所能。頹廢地打發日子還嫌多餘，怎敢用虛名玷污祖師的燈火。』鑒絕照寺勉勵他出山，他又說：『我願意做個閑人。』寫偈語說：『恰好露出半個頭在原野邊站立，老朋友到底有什麼事又相逢？柴門從此沒有關鎖，佛如果來時卻不容他進入。』當天就遁世而去。後來隱居在閩清白雲寺。學者們景仰他。又過了幾年，趙公希凈用盡禮數用雪峰寺迎請他。寂照禪師寫信給小師圓庵主，辭謝不去。趙公用沉香作為供奉，並寫了四句詩：『道人高臥請不來，凜凜清風起懦頹。太守無由親問道，瓣香聊寄小師回。』寂照禪師三十多年守著一件破紙被，見地明白。遵從記莂（佛教用語，指禪宗師家對弟子印可的憑證）而恥于外表炫耀，依靠山林而安於寂寞。始終不改變。使那些爭奪名位，販賣佛祖的人，聽到他的風範，也可以稍微感到慚愧了。
浙翁佛心禪師
開示如璨的法語說：『本色的修行人，十二時辰中，六根門頭，空空蕩蕩的，像一面軒轅寶鑑（傳說中的寶鏡），胡
【English Translation】 English version: The scale of the mountain is particularly extraordinary.
Zen Master Yuelin Guan
In the assembly, there was a Dhuta practitioner (Dhutanga, a Buddhist term referring to a monk who practices asceticism). He understood the story of Gutei's (Buddhist figure) one-finger Zen. And he said, 'I am old, I need to come again.' More than thirty years after his passing, Zen Master Yuelin, at Baoben Temple in Huzhou, dreamed of opening the room and raising the topic of Gutei's one-finger Zen. He saw Dhuta practitioner come to the room and raise one finger. The next morning, he brought up the previous topic in the room. At that time, Gu Feng Xiugong was having breakfast, he walked in and also raised one finger. Zen Master Yuelin said, 'Dhuta practitioner has come again.'
Chief Seat Futang Ming
His Dharma name was Jizhao. He was erudite and intelligent, and served Zen Master Kongsou at Yuji in Siming for a long time. Zen Master Kongsou suffered from wind disease for many years, and the people around him left one after another. Zen Master Jizhao served even more diligently. Zen Master Kongsou often warned him that his blessings were shallow and that he was not suitable to enter the world as a person. He returned to his hometown and served as the chief seat of Jianjue Zhao Temple, Gushan. Li Gongjun invited him with Dayunfeng Temple, and he declined with a verse, saying, 'I am an ordinary monk in a peaceful dynasty, I am incapable of discussing Zen and speaking of the Way. I waste my days in a decadent manner and still feel it is superfluous, how dare I tarnish the ancestral lamp with a false name.' Jianjue Zhao Temple encouraged him to come out of the mountain, and he said again, 'I am willing to be an idle person.' He wrote a verse saying, 'Just showing half a head standing on the edge of the wilderness, what is the matter that old friends meet again? The firewood door has no lock from now on, but if the Buddha comes, he will not be allowed to enter.' He遁世 on the same day. Later, he lived in seclusion in Baiyun Temple in Minqing. Scholars admired him. After a few more years, Zhao Gong Xijing invited him to Xuefeng Temple with all courtesy. Zen Master Jizhao wrote a letter to the junior master Yuan Anzhu, declining to go. Duke Zhao offered agarwood as an offering and wrote a four-line poem: 'The Taoist is sleeping soundly and cannot be invited, the cold breeze rises and makes people feel weak. The governor has no way to ask questions in person, so he sends a stick of incense to the junior master in return.' Zen Master Jizhao guarded a torn paper quilt for more than thirty years, and his understanding was clear. He followed the prophecy (Vyakarana, a Buddhist term referring to the certificate of approval from a Zen master to a disciple) and was ashamed of external display, relying on the mountains and forests and being content with loneliness. He never changed. Those who compete for fame and sell the Buddha, hearing his demeanor, can also feel a little ashamed.
Zen Master Zhe Weng Foxin
Instructed Rucan's Dharma words, saying: 'A true practitioner, in the twelve hours, at the six sense gates, is empty and empty, like a Xuanyuan treasure mirror (a legendary treasure mirror), Hu
來胡現。漢來漢現。選甚真如涅槃．菩提煩惱。以至世間虛幻情慾。逆順是非。一一照破。直是污染不得。若也六根門頭才有纖毫異念。便被許多為障為礙。為冤為對。使得七顛八倒。凡聖之岐。由此而分。然凡聖初無兩種。只是一個了事人。了底喚作聖。不了便是凡夫。龐居士云。不是聖人。了事凡夫。此之謂也。既知得了。更須子細。不可目前輕結褁著。個里方要見人。咬定牙關且崖將去。驀然崖到懸崖撒手處。正好入人爐鞴。受人鉗錘。稱個本色道流。不為分外。忽爾時緣所迫。出來與人解粘去縛。內亦無愧。自然綽綽有餘裕也。閱此。真臨濟宗骨髓耳。
常州華藏明極祚禪師
嗣暉自得。嘗舉保壽開堂語。拈云。保壽開堂。為眾竭力。三聖推出。故園春色。保壽便打。可知禮也。瞎卻鎮州一城人眼。三聖重重露肝膽。保壽下座。便歸方丈。千古叢林為榜樣。喝云。喚作榜樣。得么。明極以大父事宏智。拈提如山濤論兵。闇合孫吳。亦可為叢林榜樣。
安吉州鳳山資福破庵先禪師
王氏。蜀廣安新明人也。參密庵于烏巨。隨眾入室。見其為旁僧舉。不是風動。不是幡動。忽然朗悟。復隨侍過蔣山。五載不自炫鬻。亦未嘗得其許可。遂辭歸蜀。密庵潛乘小肩輿。前詣五里。袖中出語餞之
曰。萬里南來川藞苴。奔流度刃扣玄關。頂門[翟*支]瞎摩醯眼。去住還同珠走盤。破庵住夔府臥龍。始通法嗣書。時密庵在天童。謂育王佛照曰。元來川僧有道義。佛照曰。待你知得。遲了。蓋密庵平生怕川僧。不肯掛塔。而佛照喜川僧。堂中大半是也。
妙峰喜禪師
住臺州惠因。開爐示眾云。翠云隨例也開爐。撥盡寒灰火也無。豎起拂子云。拈起死柴頭上底。吹雲。不知誰是赤鬚鬍。高原聞之。薦于青山鄭公。公云。見說他住壞人院子。原云。佛法也要人撐拄在。后居臨安永教。公果付下省劄。請住小瑞巖。再見佛照于育王。以風幡語直箭鋒機。佛照贈之以偈云。今日為君通一線。斬丁截鐵起吾宗。妙峰。劉氏。晚年叢林以老劉呼之。
衢州報恩百拙登禪師
和州烏江人。族閔氏。應庵晚子。初有見。時言夜半如曰晝。示學者曰。道人相見莫周遊。大地都盧是一州。信手拈來信手用。始知大地一毫收。又曰。道人相見勿哆哆。一句可以定干戈。得失是非都拈卻。不知那事復如何。住報恩三夏。賦性絕雕飾。機語皆質直。故有百拙之號。
野雲南禪師
會稽人。表裡端勁。先於無用會中為園頭。有契悟。后瑞世。示眾云。霜風落木。雁陣驚寒。生身父母。露出心肝。觀音
【現代漢語翻譯】 現代漢語譯本： 說：『從萬里之遙的南方來的川藞苴，奔騰的流水度過刀刃，叩擊玄關。頂門上的[翟*支]瞎了摩醯（Maheśvara，大自在天）的眼睛，來去如同珠子在盤中滾動。』住在夔府臥龍的破庵，才開始通法嗣的書信。當時密庵在天童，對育王佛照說：『原來川地的僧人有道義。』佛照說：『等你知曉，就遲了。』密庵平生害怕川地的僧人，不肯讓他們掛單。而佛照喜歡川地的僧人，堂中大半都是。
妙峰喜禪師
住在臺州惠因。開爐時對大眾說：『翠云照例也開爐，撥盡寒灰火也無。』豎起拂塵說：『拈起死柴頭上底。』吹氣說：『不知誰是赤鬚鬍。』高原聽到后，推薦給青山鄭公。鄭公說：『聽說他住在壞人院子里。』高原說：『佛法也要人支撐。』後來住在臨安永教。鄭公果然付下省劄，請他住在小瑞巖。再次在育王見到佛照，用風幡的言語，像直箭鋒芒的機鋒。佛照贈送他偈語說：『今日為你打通一線，斬釘截鐵地興起我的宗風。』妙峰，姓劉，晚年叢林中稱他為老劉。
衢州報恩百拙登禪師
和州烏江人，姓閔。是應庵的晚年弟子。最初有所領悟，當時說夜半如白晝。開示學人說：『道人相見莫周遊，大地都盧是一州。信手拈來信手用，始知大地一毫收。』又說：『道人相見勿哆哆，一句可以定干戈。得失是非都拈卻，不知那事復如何。』住在報恩寺三個夏天，天性絕無雕飾，機鋒言語都質樸坦直，所以有百拙的稱號。
野雲南禪師
會稽人，表裡端正剛勁。先前在無用會中擔任園頭，有所契悟。後來在瑞世，對大眾說：『霜風吹落樹葉，雁陣受驚寒冷。生身父母，露出心肝。觀音（Avalokiteśvara，觀世音菩薩）』
【English Translation】 English version: Said: 'The Chuan La Ju (川藞苴) from ten thousand miles south, the rushing water crosses the blade, knocking on the Xuanguan (玄關, Mysterious Pass). The [翟*支] blind Maheśvara's (摩醯, Great Lord) eye on the top of the head, coming and going is like a pearl rolling on a plate.' Living in the broken hermitage of Wolong (臥龍, Crouching Dragon) in Kuifu (夔府), he began to communicate through letters of Dharma succession. At that time, Mian (密庵) was at Tiantong (天童), and said to Fozhao (佛照) of Yuwang (育王): 'Originally, the monks of Sichuan (川) have Dao (道, the Way).' Fozhao said: 'It will be too late when you know it.' Mian was afraid of the monks of Sichuan all his life and refused to let them stay. But Fozhao liked the monks of Sichuan, and most of them were in the hall.
Chan Master Miaofeng Xi (妙峰喜)
Living in Huiyin (惠因) in Taizhou (臺州). When opening the furnace, he said to the public: 'Cuiyun (翠云) also opens the furnace as usual, and there is no fire after clearing the cold ashes.' He raised the whisk and said: 'Picking up the bottom of the dead firewood head.' He blew and said: 'I don't know who the red-bearded Hu (胡) is.' Gaoyuan (高原) heard this and recommended him to Zheng Gong (鄭公) of Qingshan (青山). Zheng Gong said: 'I heard that he lives in the courtyard of bad people.' Yuan said: 'The Dharma also needs people to support it.' Later, he lived in Yongjiao (永教) in Lin'an (臨安). Zheng Gong really issued a provincial note and invited him to live in Xiaoruiyan (小瑞巖). He saw Fozhao again in Yuwang, using the words of the wind banner, like the sharp edge of a straight arrow. Fozhao gave him a verse saying: 'Today I will open a line for you, and cut nails and iron to revive my sect.' Miaofeng, surnamed Liu (劉), was called Lao Liu (老劉) in the late years of the Sangha.
Chan Master Baizhuo Deng (百拙登) of Bao'en (報恩) in Quzhou (衢州)
A native of Wujiang (烏江) in Hezhou (和州), surnamed Min (閔). He was a late disciple of Ying'an (應庵). He had an initial understanding, and at that time he said that midnight was like daytime. He instructed the students: 'When Daoists meet, don't travel around, the whole earth is one state. Pick it up and use it at will, and then you will know that the whole earth is contained in a single hair.' He also said: 'When Daoists meet, don't hesitate, one sentence can determine the outcome of war. Put aside gains and losses, right and wrong, and I don't know what will happen.' He lived in Bao'en Temple (報恩寺) for three summers, and his nature was free of embellishment. His words were simple and straightforward, so he was called Baizhuo (百拙).
Chan Master Yeyun Nan (野雲南)
A native of Kuaiji (會稽), upright and strong inside and out. He was first a gardener in the Wuyong (無用) assembly, and had an understanding. Later, in Ruishi (瑞世), he said to the public: 'The frost wind blows down the leaves, and the geese are frightened by the cold. The parents who gave birth to us reveal their hearts and livers. Avalokiteśvara (觀音)'
菩薩。嗔霍不盡。失卻鼻孔。且喜諸人。天下太平。又云。百計推尋。永不見面。一時休去。在處逢渠。長連床上。吃粥吃飯。取飽為期。我且問你。常住一粒米。是幾番過手。烏乎。楊岐之道。至大慧大振。語言機辯。胥江八月之濤。莫能遏者也。無用祇以其親切底接人。亦無敢湊泊。晚始得野云此等示眾。真無用親切語。未知孰為優孟。孰為孫叔也。不忝為佛日之子孫矣。
淳庵凈禪師
蜘蛛頌云。立處孤危用處親。一絲頭上定乾坤。渠儂不是夸機變。要與眾生斷命根。為人所誦。尤能節儉省事。不勞役人。亦如舜老夫。炙燈掃地皆躬為之。
退庵奇禪師
預印別峰室于徑山。別峰才望見其來。失喜。下床接之。不復為眾舉話。退庵恐妨眾。后惟未至。住金山。普說云。便恁么散去。早是辜負平生了也。那堪更進前諮詢。某甲等。為生死事大。無常迅速。不堪為種草。若是互為賓主。成法為人。卻較些子。此為已徹證者說。或者久在叢林。非不用心。不能得個透徹者。過在什麼處。過在信根不重。半信半疑。似做不做。只是無決定志。又不能全身放下。縱使放得下。做得理路絕處。情識盡處。靜境不戀。鬧境不拘。只與么浸在死水裡。分明死了活不得。往往多隻向這裡著到。若能猛烈靠
【現代漢語翻譯】 現代漢語譯本 菩薩（Bodhisattva）。嗔霍不盡，失卻鼻孔。且喜諸人，天下太平。又云，百計推尋，永不見面。一時休去，在處逢渠。長連床上，吃粥吃飯，取飽為期。我且問你，常住一粒米，是幾番過手？烏乎，楊岐（Yangqi）之道，至大慧（Dahui）大振，語言機辯，胥江（Xujiang）八月之濤，莫能遏者也。無用（Wuyong）祇以其親切底接人，亦無敢湊泊。晚始得野云（Yeyun）此等示眾，真無用親切語。未知孰為優孟（Youmeng），孰為孫叔（Sunshu）也。不忝為佛日之子孫矣。
淳庵凈禪師
蜘蛛頌云，立處孤危用處親，一絲頭上定乾坤。渠儂不是夸機變，要與眾生斷命根。為人所誦，尤能節儉省事，不勞役人。亦如舜（Shun）老夫，炙燈掃地皆躬為之。
退庵奇禪師
預印別峰室于徑山（Jingshan）。別峰（Biefeng）才望見其來，失喜，下床接之。不復為眾舉話。退庵（Tui'an）恐妨眾，后惟未至。住金山（Jinshan），普說云，便恁么散去，早是辜負平生了也。那堪更進前諮詢。某甲等，為生死事大，無常迅速，不堪為種草。若是互為賓主，成法為人，卻較些子。此為已徹證者說。或者久在叢林，非不用心，不能得個透徹者。過在什麼處？過在信根不重，半信半疑，似做不做。只是無決定志。又不能全身放下。縱使放得下，做得理路絕處，情識盡處，靜境不戀，鬧境不拘。只與么浸在死水裡，分明死了活不得。往往多隻向這裡著到。若能猛烈靠 English version Bodhisattva (Bodhisattva). If anger is not exhausted, one loses their nostrils. Rejoice, everyone, the world is at peace. It is also said, 'Searching in every possible way, one never sees its face. If one stops for a moment, one meets it everywhere.' On the long meditation platform, eating congee and rice, taking fullness as the goal. I ask you, how many hands does a single grain of rice in the monastery pass through? Alas, the Way of Yangqi (Yangqi), was greatly promoted by Dahui (Dahui), his skillful and eloquent language was like the August tides of the Xujiang River (Xujiang), impossible to stop. Wuyong (Wuyong) only used his kindness to receive people, and no one dared to approach him casually. Only later did Yeyun (Yeyun) give such instructions to the assembly, truly Wuyong's kind words. I don't know who is Youmeng (Youmeng) and who is Sunshu (Sunshu). They are not unworthy descendants of the Buddha-sun.
Chan Master Chun'an Jing
Spider's Gatha says, 'Standing alone in danger, its use is intimate; on a single thread, it establishes heaven and earth. It is not boasting of cleverness, but wants to cut off the life-root of all beings.' It is recited by people, and is especially able to be frugal and save trouble, not burdening people. It is also like old man Shun (Shun), who personally heated the lamp and swept the floor.
Chan Master Tui'an Qi
He pre-printed Biefeng's (Biefeng) room at Jingshan (Jingshan). As soon as Biefeng (Biefeng) saw him coming, he was overjoyed and got out of bed to greet him. He no longer raised topics for the assembly. Tui'an (Tui'an) was afraid of disturbing the assembly, so he only came after he hadn't arrived. He stayed at Jinshan (Jinshan) and gave a general talk, saying, 'If you disperse like this, you will have already wasted your whole life. How can you bear to come forward and ask questions? We, and others, consider the matter of birth and death to be great, and impermanence to be swift, so we cannot plant grass casually. If we treat each other as host and guest, and establish the Dharma for others, it will be a little better.' This is said for those who have thoroughly realized. Perhaps some have been in the monastery for a long time, and although they have not been careless, they have not been able to achieve a thorough understanding. What is the fault? The fault lies in the lack of strong faith, being half-believing and half-doubting, doing as if not doing. It is simply a lack of determined will. Also, one cannot let go completely. Even if one can let go, and do it to the point where reason is exhausted, emotions are exhausted, not attached to quiet states, not constrained by noisy states, one is simply immersed in dead water, clearly dead and unable to live. Often, many only reach this point. If one can rely on it fiercely
【English Translation】 Bodhisattva. If anger is not exhausted, one loses their nostrils. Rejoice, everyone, the world is at peace. It is also said, 'Searching in every possible way, one never sees its face. If one stops for a moment, one meets it everywhere.' On the long meditation platform, eating congee and rice, taking fullness as the goal. I ask you, how many hands does a single grain of rice in the monastery pass through? Alas, the Way of Yangqi (a Zen Buddhist school), was greatly promoted by Dahui (a famous Zen master), his skillful and eloquent language was like the August tides of the Xujiang River (a river in China), impossible to stop. Wuyong (a Zen master) only used his kindness to receive people, and no one dared to approach him casually. Only later did Yeyun (a Zen master) give such instructions to the assembly, truly Wuyong's kind words. I don't know who is Youmeng (a court jester) and who is Sunshu (a wise minister). They are not unworthy descendants of the Buddha-sun. Chan Master Chun'an Jing Spider's Gatha says, 'Standing alone in danger, its use is intimate; on a single thread, it establishes heaven and earth. It is not boasting of cleverness, but wants to cut off the life-root of all beings.' It is recited by people, and is especially able to be frugal and save trouble, not burdening people. It is also like old man Shun (a legendary sage-king), who personally heated the lamp and swept the floor. Chan Master Tui'an Qi He pre-printed Biefeng's (a Zen master) room at Jingshan (a mountain in China). As soon as Biefeng (a Zen master) saw him coming, he was overjoyed and got out of bed to greet him. He no longer raised topics for the assembly. Tui'an (a Zen master) was afraid of disturbing the assembly, so he only came after he hadn't arrived. He stayed at Jinshan (a mountain in China) and gave a general talk, saying, 'If you disperse like this, you will have already wasted your whole life. How can you bear to come forward and ask questions? We, and others, consider the matter of birth and death to be great, and impermanence to be swift, so we cannot plant grass casually. If we treat each other as host and guest, and establish the Dharma for others, it will be a little better.' This is said for those who have thoroughly realized. Perhaps some have been in the monastery for a long time, and although they have not been careless, they have not been able to achieve a thorough understanding. What is the fault? The fault lies in the lack of strong faith, being half-believing and half-doubting, doing as if not doing. It is simply a lack of determined will. Also, one cannot let go completely. Even if one can let go, and do it to the point where reason is exhausted, emotions are exhausted, not attached to quiet states, not constrained by noisy states, one is simply immersed in dead water, clearly dead and unable to live. Often, many only reach this point. If one can rely on it fiercely
將去。一撞撞著始得。此為久在叢林打未到頭者說。若是乍入叢林兄弟。信根純凈。諦聽此事。恰似個白練絹相似。不受他人點污。得遇明師。發一片誠心。不願出人前。唯只是要參禪學道。發明心地。資之勇猛。確然以生死大事爲念。十二時中。時時覷捕。驀然泯慮絕知解。如晴空萬里。不掛片云。何患日頭不出也。日頭才出。無不照處。日頭出時。恰似個什麼。山野老婆心切。向壁角頭拈出一片陳橘皮與諸人作樣子。豈不見壽禪師因普請次。拋下一片柴頭。驀然契悟。便道。撲落非他物。縱橫不是塵。山河及大地。全露法王身。這個時節還計較得么。如人飲水。冷暖自知。法眼和尚也曾恁么打發一回。便解道。物物到心上。全心物自閑。古今城郭里。得者住如山。可謂真語者．實語者。當恁么時。不用求殊勝。殊勝自然至。非但壽禪師．大法眼如此。至於三世諸佛．六代祖師．天下老和尚。皆不出此。若有別證別解。即是外道法。非是佛法。金山恁么忉忉怛怛。恰似個媒人相似。東邊說一歇。西邊說一歇。兩邊說一合。及至到家相見。你自理會。不幹媒人事。你若實到家相見一回。便不忍舍也。參禪學道。須到不忍舍處底田地。正好做工夫。如人上山。各自努力。烏乎。入大爐鞴。上大鉗錘。等閑發一機。示一境
【現代漢語翻譯】 現代漢語譯本 將要離開。一次撞擊就能夠開始。這是為那些長期在叢林中修行但尚未徹悟的人說的。如果是剛入叢林的同修，信根純凈，仔細聽這件事，就像一塊潔白的絲綢，不受他人玷污。如果遇到明師，發起一片誠心，不願爭先恐後，只是想要參禪學道，發明心地，憑藉著勇猛精進，確確實實地把生死大事放在心上，十二時中，時時刻刻觀照捕捉。忽然間泯滅了思慮和知解，就像晴朗的天空萬里無雲。還擔心太陽不出來嗎？太陽一旦出來，無處不照耀。太陽出來的時候，又像什麼呢？山野老太婆心切，從墻角拿出了一片陳年橘子皮給大家做個樣子。難道沒聽說過壽禪師在普請（集體勞動）時，拋下一片柴頭，忽然契悟，便說：『撲落非他物，縱橫不是塵，山河及大地，全露法王身。』這個時候還計較什麼呢？如人飲水，冷暖自知。法眼和尚也曾這樣開示過一次，便解釋道：『物物到心上，全心物自閑，古今城郭里，得者住如山。』可謂真語者，實語者。當這個時候，不用追求殊勝，殊勝自然到來。不僅僅是壽禪師、大法眼如此，就連三世諸佛、六代祖師、天下老和尚，都離不開這個。如果有什麼別的證悟別的理解，那就是外道法，不是佛法。金山這樣忉忉怛怛（絮絮叨叨），就像個媒人一樣，東邊說一會兒，西邊說一會兒，兩邊撮合到一起。等到到家相見的時候，你自己去體會，不關媒人的事。你如果真的到家相見一次，便不忍心捨棄了。參禪學道，必須到不忍捨棄的田地，正好做工夫。如人上山，各自努力。唉！進入大熔爐，登上大鐵錘，隨便發一機，示一境。
【English Translation】 English version Going to leave. A single strike is enough to begin. This is spoken for those who have been practicing in the forest for a long time but have not yet achieved complete enlightenment. If it is a fellow practitioner who has just entered the forest, with pure roots of faith, listen carefully to this matter, like a piece of pure white silk, unsoiled by others. If you encounter a wise teacher, generate a sincere heart, unwilling to be ahead of others, but only wanting to practice Chan (Zen) and learn the Way, to illuminate the mind-ground, relying on courage and diligence, truly taking the great matter of birth and death to heart, at all times, constantly observing and capturing. Suddenly, thoughts and understanding are extinguished, like a clear sky without a single cloud. Why worry that the sun will not come out? Once the sun comes out, it shines everywhere. What is it like when the sun comes out? An eager old woman from the mountains and fields takes out a piece of aged tangerine peel from the corner of the wall to give everyone an example. Haven't you heard that when Zen Master Shou was engaged in puqing (collective labor), he threw down a piece of firewood and suddenly attained enlightenment, saying: 'Falling off is nothing other, horizontal and vertical is not dust, mountains and rivers and the great earth, entirely reveal the Dharma King's body.' What is there to calculate at this time? Like a person drinking water, knowing whether it is cold or warm for oneself. Zen Master Fayan also once gave such an instruction, explaining: 'Things arrive in the mind, the whole mind is naturally free from things, in ancient and modern cities, those who attain dwell like mountains.' It can be said to be true words, truthful words. At this time, there is no need to seek the extraordinary, the extraordinary will naturally come. Not only Zen Master Shou and Great Dharma Eye are like this, but even the Buddhas of the three worlds, the six generations of patriarchs, and all the old monks in the world cannot depart from this. If there is any other realization or other understanding, that is the way of externalists, not the Buddha-dharma. Jinshan is dao dao da da (chattering), like a matchmaker, speaking a while on the east side, speaking a while on the west side, bringing the two sides together. When you get home and meet, you will experience it yourself, it is not the matchmaker's business. If you really get home and meet once, you will not bear to give it up. To practice Chan and learn the Way, you must reach the point where you cannot bear to give it up, which is a good place to put in effort. Like people climbing a mountain, each striving on their own. Alas! Entering the great furnace, ascending the great hammer, casually triggering a mechanism, showing a state.
。自不尋常。此等普說。恰似賣田立契相似。東西南北四至。一一為人指出。別峰三十餘年坐曲盝床。只得退庵。一麟足矣。
南嶽方廣照禪師
淳素鄙樸。以罵詈為佛事。學者憚之。有二僧至。照問曰。天寒歲暮。上座何來。僧曰。一家有事百家忙。照曰。相見底是阿誰。僧曰。某甲與和尚。照指香臺曰。面前是什麼。僧曰。香臺。照曰。將謂收番猛將。元來是行間小卒。僧喝。照便打。問第二僧曰。天寒歲暮。上座何來。僧曰。不得氣力祇對。照曰。聞你攪眾出唍。是否。僧曰。和尚幾時得者訊息。照曰。近前來。與你道。僧吐舌。照便打。且含胡詬罵曰。我這裡無米無菜。也來亂統。以拄杖趁之。照。西蜀人。佛照會中號照白眉者。垂示機語不在空叟．鐵牛之下。
橘洲曇禪師
字少云。嘉定府人。出峽住明之仗錫。暇日著論。發明佛祖機緣。名曰大光明藏。筆勢宏闊。惜未成全書而寂。論贊丹霞雲。刬殿前草。騎聖僧項。天寒燒木佛。三事併案。夫豈他人所能。如衡山之云。軒豁呈露。遽見突兀。不自為能也。然時有觀顧悸怖。而喪其所守者。院主是也。等閑放過南陽侍者。而直擒取南陽國師。所謂挽弓須挽強。是此手也。重哀末世疲癃之疾。增損古人必效之方。成大法藥者。宜用
【現代漢語翻譯】 現代漢語譯本： 自是不尋常。這種普遍的說法，就像賣田地立契約一樣，東西南北四個方向的界限，一一為人指出。別峰禪師三十多年坐在曲盝床上，只得到退庵禪師和一麟禪師就足夠了。
南嶽方廣照禪師
淳樸鄙陋，以罵人為佛事，學的人害怕他。有兩個僧人來到，方廣照禪師問道：『天寒歲末，上座從哪裡來？』僧人說：『一家有事百家忙。』方廣照禪師說：『相見的是誰？』僧人說：『某甲與和尚。』方廣照禪師指著香臺說：『面前是什麼？』僧人說：『香臺。』方廣照禪師說：『我以為是收復邊疆的猛將，原來是行伍中的小卒。』僧人呵斥。方廣照禪師就打他。問第二個僧人說：『天寒歲末，上座從哪裡來？』僧人說：『不得氣力只對。』方廣照禪師說：『聽說你擾亂大眾，出言不遜，是嗎？』僧人說：『和尚什麼時候得到這個訊息的？』方廣照禪師說：『近前來，告訴你。』僧人吐舌。方廣照禪師就打他。並且含糊地詬罵說：『我這裡無米無菜，也來胡鬧。』用拄杖趕走他們。方廣照禪師，西蜀人，在佛照會中號稱照白眉。他所展示的機鋒，不在空叟和鐵牛之下。
橘洲曇禪師
字少云，嘉定府人。出峽后住在明之仗錫。空閑時著書立論，闡明佛祖的機緣，名叫《大光明藏》。筆勢宏大開闊，可惜沒有完成全書就去世了。評論丹霞禪師說：『鏟殿前草，騎聖僧項，天寒燒木佛』，三件事放在一起討論。難道是其他人能做到的嗎？如同衡山的云，軒敞開闊地呈現出來，突然顯露出突兀之勢，不是自己能夠做到的。然而有時有人觀看顧盼，感到驚悸害怕，而喪失了自己所堅守的。院主就是這樣。輕易放過了南陽侍者，而直接擒拿了南陽國師（唐代國師）。所謂挽弓要挽強弓，說的就是這種手段。深切哀憐末世疲憊衰弱的弊病，增減古人必定效仿的藥方，成就大法藥的人，應該用。
【English Translation】 English version: This is indeed extraordinary. Such a common saying is just like drawing up a contract for selling land, pointing out the boundaries in all four directions, east, west, north, and south, one by one. Zen Master Biefeng sat on a curved bed for more than thirty years, and it was enough to have Zen Master Tui'an and Yilin.
Zen Master Fangguangzhao of Nanyue
He was simple and unadorned, regarding scolding as a Buddhist practice, which made scholars fear him. Two monks arrived, and Zhao asked: 'It's cold and the year is ending, where are you coming from, venerable sirs?' The monks said: 'When one family has something to do, all families are busy.' Zhao said: 'Who is it that we see?' The monks said: 'This humble one and the Abbot.' Zhao pointed to the incense stand and said: 'What is in front of you?' The monks said: 'An incense stand.' Zhao said: 'I thought it was a fierce general who recovered the frontier, but it turns out to be a small soldier in the ranks.' The monks shouted. Zhao then hit him. He asked the second monk: 'It's cold and the year is ending, where are you coming from, venerable sir?' The monk said: 'I don't have the strength to answer.' Zhao said: 'I heard that you disturb the assembly and speak rudely, is that so?' The monk said: 'When did the Abbot get this news?' Zhao said: 'Come closer, and I'll tell you.' The monk stuck out his tongue. Zhao then hit him. And he mumbled and cursed: 'I have no rice or vegetables here, and you come to make trouble.' He chased them away with his staff. Zhao was from Western Shu, and in the Fozhao assembly, he was known as Zhao Baimei. The opportunities he displayed were no less than those of Kongsou and Tieniu.
Zen Master Tan of Juzhou
His courtesy name was Shaoyun, and he was from Jiading Prefecture. After leaving the gorge, he lived in Zhangxi of Ming. In his spare time, he wrote treatises, elucidating the opportunities of the Buddhas and Patriarchs, called 'The Great Light Treasury'. His writing style was grand and broad, but unfortunately, he died before completing the entire book. Commenting on Zen Master Danxia, he said: 'Clearing the grass in front of the palace, riding on the neck of a holy monk, burning a wooden Buddha in the cold weather,' these three things are discussed together. Could it be that others can do it? Like the clouds of Mount Heng, openly and broadly presented, suddenly revealing a towering momentum, not something one can do on one's own. However, sometimes there are those who watch and look, feeling frightened and losing what they hold onto. The abbot is like this. He easily let go of Attendant Nanyang, and directly captured National Teacher Nanyang (National Teacher of the Tang Dynasty (618-907)). The so-called drawing a bow requires drawing a strong bow, which is this method. Deeply lamenting the ailments of the exhausted and weakened in the degenerate age, adding to and subtracting from the ancient prescriptions that must be followed, those who achieve the great Dharma medicine should use.
元和津嚥下。和平之福。可立而俟也。余見佛智老人。偶閱此。且曰。學者亦宜於此用元和津嚥下。洲嘗自撰龕志。略云。初聽楞嚴．圓覺．起信。復捨去。依成都昭覺徹庵．白水𠁼庵。挈包南來。從先大慧于育王徑山。后見東林萬庵．蔣山應庵。辛苦艱難。始畢平生之愿。則知其涉歷尤艱辛。未聞容易而得也。
慶元府天童無際派禪師
嗣佛照。生於建安張氏。慶元四年。開法常之保安。上堂云。說即無功有過。不說又是罪過。自今各省己過。無以責人之過。拄杖不應放過。也要從頭按過。卓拄杖云。內卦已成。再求外象。又卓三下。佔得風山小蓄。變成澤風大過。卓一下。下座。初預密庵法席。有剪紙塔戲俾頌。頌云。當陽拈起剪刀裁。七級浮圖應手回。堪笑耽源多口老。湘南潭北露屍骸。一眾服膺。贊船子云。三寸離鉤摵一橈。百千毛竅冷颼颼。雖然兩手親分付。要在渠儂自點頭。贊靈照女云。老爺喪盡生涯后。累汝㳂街賣笊籬。不是家貧兒子苦。此心能有幾人知。叢林稱之。嘉定間。在天童示疾。辭眾上堂云。十方無壁落。四面亦無門。凈裸裸。赤灑灑。沒可把。喝一喝。云。幾度賣來還自買。為憐松竹引清風。下座。入丈室端坐。泊然而化。壽七十六。臘五十二。佛果下。大慧接人多如馬祖。
【現代漢語翻譯】 現代漢語譯本： 『元和津』（一種藥名或比喻）嚥下，和平的幸福就可以期待了。我見到佛智老人，偶然讀到這些，並且說：『學習的人也應該在這裡用『元和津』嚥下。』洲曾經自己撰寫龕志，大致說：『最初聽聞《楞嚴經》（Śūraṅgama Sūtra）、《圓覺經》（Perfect Enlightenment Sūtra）、《起信論》（Awakening of Faith in the Mahāyāna），後來捨棄了，依靠成都昭覺徹庵、白水𠁼庵，帶著行囊南來，跟隨先大慧禪師在育王寺、徑山寺學習，之後拜見東林萬庵、蔣山應庵，歷經辛苦艱難，才完成平生的願望。』由此可知他所經歷的尤其艱辛，沒有聽說容易就能得到的。
慶元府（南宋年間行政區劃）天童無際派禪師
嗣法佛照禪師，出生于建安（今福建建甌）張氏。慶元四年（1198年），在常之保安開法。上堂說法時說：『說就有功有過，不說又是罪過。從今以後各自反省自己的過錯，不要用自己的過錯去責備別人的過錯。拄杖不應輕易放過，也要從頭仔細檢查。』舉起拄杖說：『內卦已經形成，再求外象。』又舉起拄杖敲擊三下，占卜得到風山小畜卦，變成澤風大過卦。敲擊一下，下座。當初在密庵禪師的法席下，有人剪紙塔讓他作頌，他作頌說：『當陽（指禪宗直指人心）拈起剪刀裁，七級浮圖（佛塔）應手而回。可笑耽源（唐代禪僧）多嘴老，湘南潭北露屍骸。』眾人信服。讚揚船子德誠禪師說：『三寸離鉤輕輕一撥，百千毛孔都感到寒冷。雖然兩手親自交付，也要他自己點頭認可。』讚揚靈照女說：『老爺喪盡家業后，累你沿街賣笊籬。不是家貧兒子苦，此心能有幾人知。』叢林中稱讚他。嘉定年間（1208-1224年），在天童寺示疾，辭別大眾上堂說法說：『十方沒有墻壁阻隔，四面也沒有門。清凈裸露，赤條條，沒有什麼可以把握。』喝一聲，說：『幾度賣來還自買，為憐松竹引清風。』下座，進入丈室端坐，安然圓寂。享年七十六歲，僧臘五十二年。佛果禪師之後，大慧禪師接引人就像馬祖禪師一樣眾多。
English version: 『Yuanhe Jin』 (a medicinal name or metaphor) swallowed, the happiness of peace can be expected. I saw the old man Fozhi, and accidentally read this, and said: 『Learners should also use 『Yuanhe Jin』 here to swallow.』 Zhou once wrote his own shrine inscription, roughly saying: 『Initially listening to the Śūraṅgama Sūtra, the Perfect Enlightenment Sūtra, and the Awakening of Faith in the Mahāyāna, later abandoned them, relying on Che'an of Zhaojue Temple in Chengdu, and 𠁼庵 of Baishui, came south with luggage, followed the late Dahui Chan Master to study at Yuwang Temple and Jingshan Temple, and later visited Wan'an of Donglin and Ying'an of Jiangshan, after hard work and hardship, he completed his lifelong wish.』 From this, it can be seen that his experience was particularly difficult, and it has not been heard that it can be easily obtained.
Zen Master of the Wuji Sect of Tiantong Temple in Qingyuan Prefecture (an administrative division during the Southern Song Dynasty)
Successor of Zen Master Fozhao, born in the Zhang family of Jian'an (now Jian'ou, Fujian). In the fourth year of Qingyuan (1198), he opened the Dharma at Bao'an in Chang. When he ascended the hall to preach, he said: 『Speaking has merit and demerit, not speaking is also a sin. From now on, each should reflect on their own faults, and do not use their own faults to blame others' faults. The staff should not be easily let go, but should also be carefully checked from the beginning.』 He raised his staff and said: 『The inner hexagram has been formed, and then seek the outer image.』 He raised his staff and struck it three times, divining the Fengshan Xiaochu hexagram, which turned into the Zefeng Daguo hexagram. Strike once, and descend from the seat. Initially, under the seat of Zen Master Mi'an, someone cut a paper pagoda and asked him to write a eulogy, he wrote a eulogy saying: 『When Yang (referring to the direct pointing to the human heart in Zen Buddhism) picks up scissors to cut, the seven-level stupa (pagoda) returns to hand. It is ridiculous that Tan Yuan (a Zen monk of the Tang Dynasty) is old and talkative, and his corpse is exposed in the north of Xiangnan Tan.』 The crowd was convinced. Praising Zen Master De Cheng of Chuanzi, he said: 『Three inches away from the hook, a light stroke, hundreds of thousands of pores feel cold. Although both hands personally hand over, he must nod his head to acknowledge it himself.』 Praising the woman Lingzhao, he said: 『After the master lost his family property, he troubled you to sell bamboo baskets along the street. It is not that the family is poor and the son is suffering, how many people can know this heart.』 The jungle praised him. During the Jiading period (1208-1224), he showed illness at Tiantong Temple, bid farewell to the public and ascended the hall to preach, saying: 『The ten directions have no walls to block, and there are no doors on all sides. Clean and naked, stark naked, there is nothing to grasp.』 Shout, saying: 『How many times have I sold it and bought it back, because I love the pine and bamboo to attract the clear wind.』 Descend from the seat, enter the abbot's room and sit upright, and pass away peacefully. He lived to the age of seventy-six, and had been a monk for fifty-two years. After Zen Master Foguo, Zen Master Dahui received as many people as Zen Master Mazu.
【English Translation】 English version: 『Yuanhe Jin』 (a medicinal name or metaphor) swallowed, the happiness of peace can be expected. I saw the old man Fozhi, and accidentally read this, and said: 『Learners should also use 『Yuanhe Jin』 here to swallow.』 Zhou once wrote his own shrine inscription, roughly saying: 『Initially listening to the Śūraṅgama Sūtra, the Perfect Enlightenment Sūtra, and the Awakening of Faith in the Mahāyāna, later abandoned them, relying on Che'an of Zhaojue Temple in Chengdu, and 𠁼庵 of Baishui, came south with luggage, followed the late Dahui Chan Master to study at Yuwang Temple and Jingshan Temple, and later visited Wan'an of Donglin and Ying'an of Jiangshan, after hard work and hardship, he completed his lifelong wish.』 From this, it can be seen that his experience was particularly difficult, and it has not been heard that it can be easily obtained.
Zen Master of the Wuji Sect of Tiantong Temple in Qingyuan Prefecture (an administrative division during the Southern Song Dynasty)
Successor of Zen Master Fozhao, born in the Zhang family of Jian'an (now Jian'ou, Fujian). In the fourth year of Qingyuan (1198), he opened the Dharma at Bao'an in Chang. When he ascended the hall to preach, he said: 『Speaking has merit and demerit, not speaking is also a sin. From now on, each should reflect on their own faults, and do not use their own faults to blame others' faults. The staff should not be easily let go, but should also be carefully checked from the beginning.』 He raised his staff and said: 『The inner hexagram has been formed, and then seek the outer image.』 He raised his staff and struck it three times, divining the Fengshan Xiaochu hexagram, which turned into the Zefeng Daguo hexagram. Strike once, and descend from the seat. Initially, under the seat of Zen Master Mi'an, someone cut a paper pagoda and asked him to write a eulogy, he wrote a eulogy saying: 『When Yang (referring to the direct pointing to the human heart in Zen Buddhism) picks up scissors to cut, the seven-level stupa (pagoda) returns to hand. It is ridiculous that Tan Yuan (a Zen monk of the Tang Dynasty) is old and talkative, and his corpse is exposed in the north of Xiangnan Tan.』 The crowd was convinced. Praising Zen Master De Cheng of Chuanzi, he said: 『Three inches away from the hook, a light stroke, hundreds of thousands of pores feel cold. Although both hands personally hand over, he must nod his head to acknowledge it himself.』 Praising the woman Lingzhao, he said: 『After the master lost his family property, he troubled you to sell bamboo baskets along the street. It is not that the family is poor and the son is suffering, how many people can know this heart.』 The jungle praised him. During the Jiading period (1208-1224), he showed illness at Tiantong Temple, bid farewell to the public and ascended the hall to preach, saying: 『The ten directions have no walls to block, and there are no doors on all sides. Clean and naked, stark naked, there is nothing to grasp.』 Shout, saying: 『How many times have I sold it and bought it back, because I love the pine and bamboo to attract the clear wind.』 Descend from the seat, enter the abbot's room and sit upright, and pass away peacefully. He lived to the age of seventy-six, and had been a monk for fifty-two years. After Zen Master Foguo, Zen Master Dahui received as many people as Zen Master Mazu.
今獨東庵下為盛。
螺庵肇禪師
住雪峰日。贊祖師云。德山棒下桶底脫。蟭螟眼裡乾坤闊。坐斷東南第一峰。百川倒流鬧聒聒。自題照子曰。陰崖鳥滅槎頭雪。午夜猿啼竹外菸。莫怪住山無伎倆。騎牛踏破水中天。余己酉夏在石翁玉和尚會中。耆宿猶能言之。今僅憶此二贊云。
金華元首座
剛峭簡嚴。叢林目為飽參。見等庵于白雲。始了大事。僧問。如何是佛。曰。即心是佛。問。如何是道。曰。平常心是道。問。如何是祖師西來意。曰。趙州道底。聞者皆笑。後有僧問。如何是佛。曰。南斗七。北斗八。問。如何是道。曰。猛火煎麻油。問。如何是祖師西來意。曰。龜毛長數丈。傳者皆喜。噫。若如此辨驗答話。不惟埋沒己靈。抑亦辜負前輩。
蒙庵聰禪師
生福州長樂朱氏。少長不侵侮。好狎。年十九。依信之龜峰光晦庵。二十七得度。即告以欲隨眾專一體究己躬大事。免以眾務為役。庵笑曰。汝要緊參禪那。佛法在一切作用處。尋常行履處。何懼事務奪。即今且限一月日。如不了。決罰不恕。退以佛法在尋常行履處。寫貼于牕上。脅不至席者半月。庵時時默探之。見其作意太猛烈。私念云。此子若不悟。恐狂去。一日。聞搐鼻有泣聲。云。啞。壞了此子。詢問。乃知
【現代漢語翻譯】 現代漢語譯本： 現在只有東庵的禪風最為興盛。
螺庵肇禪師
住在雪峰山時，讚頌祖師說：『德山（Deshan，人名）棒下桶底脫落，蟭螟（jiaoming，小蟲）眼裡乾坤寬闊。坐斷東南第一峰，百川倒流鬧聒聒。』自己題寫照子說：『陰崖鳥滅槎頭雪，午夜猿啼竹外菸。莫怪住山無伎倆，騎牛踏破水中天。』我己酉年（具體年份需要查證）夏天在石翁玉和尚的集會中，年長的僧人還能說起這些，現在僅能回憶起這兩段讚語。
金華元首座
剛強峭拔，簡樸嚴肅，叢林中人認為他是飽參之人。在白雲山見到等庵禪師后，才了悟大事。有僧人問：『如何是佛？』答：『即心是佛。』問：『如何是道？』答：『平常心是道。』問：『如何是祖師西來意？』答：『趙州（Zhaozhou，人名）道底。』聽者都笑了。後來有僧人問：『如何是佛？』答：『南斗七，北斗八。』問：『如何是道？』答：『猛火煎麻油。』問：『如何是祖師西來意？』答：『龜毛長數丈。』傳者都高興了。唉！如果這樣辨別驗證回答問題，不僅埋沒了自己的靈性，也辜負了前輩。
蒙庵聰禪師
出生于福州長樂朱氏。從小就不侵犯欺侮他人，喜歡嬉戲。十九歲時，依止信之龜峰光晦庵。二十七歲剃度，隨即告訴光晦庵，想要跟隨大眾專心致志地研究自身的大事，免除各種事務的役使。光晦庵笑著說：『你想要認真參禪嗎？佛法在一切作用處，尋常的行動處，何懼事務的奪取？現在且限定一個月的時間，如果不能了悟，決不輕饒。』蒙庵聰禪師退下後，將『佛法在尋常行履處』寫貼在窗戶上，半個月時間幾乎沒有躺下睡覺。光晦庵時時默默地探視他，見他用功太過猛烈，私下想：『這孩子如果不能開悟，恐怕會發狂。』一天，聽到抽鼻子的哭聲，說：『啞，壞了這孩子。』詢問后，才知道
【English Translation】 English version: Now only the Chan style of Dong'an is the most prosperous.
Chan Master Luo'an Zhao
When residing at Xuefeng Mountain, he praised the Patriarch, saying: 'Under Deshan's (Deshan, a person's name) staff, the bottom of the bucket falls out; in the eyes of a gnat (jiaoming, a small insect), the universe is vast. Sitting firmly on the first peak in the southeast, hundreds of rivers flow backward, making a noisy sound.' He inscribed on his own portrait: 'On the shady cliff, birds disappear, and there is snow on the stump; at midnight, monkeys cry amidst the bamboo smoke. Don't be surprised that I have no skills living in the mountains; I ride an ox and trample through the sky in the water.' In the summer of the year JiYou (specific year needs verification) I was at the gathering of Monk Shi Weng Yu, and the elder monks could still speak of these things. Now I can only recall these two praises.
Chief Seat Jinhua Yuan
Stern and upright, simple and strict, the monastic community considered him a well-versed practitioner. After seeing Chan Master Denga'n at Baiyun Mountain, he finally understood the great matter. A monk asked: 'What is Buddha?' He replied: 'The mind itself is Buddha.' Asked: 'What is the Dao?' He replied: 'Ordinary mind is the Dao.' Asked: 'What is the meaning of the Patriarch's coming from the West?' He replied: 'What Zhaozhou (Zhaozhou, a person's name) spoke of.' Those who heard it laughed. Later, a monk asked: 'What is Buddha?' He replied: 'The Southern Dipper seven, the Northern Dipper eight.' Asked: 'What is the Dao?' He replied: 'Fierce fire frying sesame oil.' Asked: 'What is the meaning of the Patriarch's coming from the West?' He replied: 'Turtle hair is several feet long.' Those who heard it were delighted. Alas! If one distinguishes and verifies answers in this way, one not only buries one's own spirituality but also fails the predecessors.
Chan Master Meng'an Cong
Born into the Zhu family of Changle, Fuzhou. From a young age, he did not offend or bully others and liked to play. At the age of nineteen, he followed Guanghui An of Guifeng, Xinzhi. At the age of twenty-seven, he was ordained and immediately told Guanghui An that he wanted to follow the masses to wholeheartedly study the great matter of himself, to be exempt from the service of various affairs. Guanghui An smiled and said: 'Do you want to seriously practice Chan? The Buddha-dharma is in all actions, in ordinary conduct, why fear the seizure of affairs? Now, let's limit it to one month. If you don't understand, I will not forgive you.' Chan Master Meng'an Cong retreated and wrote 'The Buddha-dharma is in ordinary conduct' and posted it on the window. For half a month, he hardly lay down to sleep. Guanghui An secretly watched him from time to time, seeing that he was working too hard, and thought to himself: 'If this child cannot be enlightened, I am afraid he will go mad.' One day, he heard a sniffling sound and said: 'Ah, this child is ruined.' After inquiring, he learned
俗家訃音至。庵舉意曰。這裡好與一槌。即喚來問曰。汝有什麼事。且道以父亡。聲未絕。庵扭住與一掌云。許多無明煩惱。甚處得來。又一掌。當下疑滯冰釋。即禮謝。衝口呈偈曰。了了了。徹底了。無端赤腳東西走。踏破晴空月一輪。八萬四千門洞曉。庵曰。這鈍漢。且放三十棒。曰。某甲亦放和尚三十棒。曰。你看瞎漢。便敢亂統。自此機鋒峻捷。無敢當者。庵臨寂時。付以法衣並偈曰。再來毒種。元聰侍者。叵耐吾宗。滅汝邊也。且曰。異日不得辜負老僧。曰。即今亦不少。曰。恁么則三十年後。此話大行。曰。蒼天中更添冤苦。瑞世龜峰。為晦庵嗣。后遷六處。被 旨住徑山。十四夏而寂。烏乎。蒙庵于晦庵之門。燒尾鱗也。如鳥窠得會通。無三登九到之勞。雖曰師資緣合。顯微一貫。如印印空。了無朕跡。非介而勇。愿而專者之驗歟。
笑翁堪禪師
初遊方。抵明之太白。無用問曰。汝行腳僧耶。遊山僧耶。曰。行腳。又問。如何是行腳事。翁以坐具摵之。無用曰。此僧敢捋虎鬚。參堂去。一日。室中舉狗子無佛性話。擬開口。無用起舉竹篦。翁應聲曰。大荼毒鼓。轟天震地。轉腦回頭。橫屍萬里。無用然之。翁平生未嘗以言狥物。以色假人。
自牧謙禪師
西蜀人。溫雅博喻
【現代漢語翻譯】 現代漢語譯本 俗家傳來訃告。蒙庵禪師（Meng An Chan Shi）聽后說：『這正好給他當頭一棒。』隨即叫來報喪之人，問道：『你有什麼事？』那人剛說出『父親去世』，話音未落，蒙庵禪師（Meng An Chan Shi）一把抓住他，打了他一掌，說：『這麼多無明煩惱，從哪裡來的？』又打了一掌。那人當下疑慮冰釋，立刻禮拜感謝，脫口說出偈語：『了了了，徹底了，無端赤腳東西走，踏破晴空月一輪，八萬四千門洞曉。』蒙庵禪師（Meng An Chan Shi）說：『你這遲鈍的傢伙，還應打三十棒。』那人說：『我也要打和尚三十棒。』蒙庵禪師（Meng An Chan Shi）說：『你看你這瞎漢，竟敢胡說八道。』從此，蒙庵禪師（Meng An Chan Shi）機鋒銳利迅捷，無人能擋。 蒙庵禪師（Meng An Chan Shi）臨終時，將法衣和偈語傳給元聰侍者（Yuan Cong Shi Zhe），說：『再來的毒種，元聰侍者（Yuan Cong Shi Zhe），可惡至極，滅了我的宗派，也要滅了你。』又說：『將來不要辜負老僧。』元聰侍者（Yuan Cong Shi Zhe）說：『現在也不會辜負。』蒙庵禪師（Meng An Chan Shi）說：『既然如此，那麼三十年後，此話將大行於世。』元聰侍者（Yuan Cong Shi Zhe）說：『蒼天之中更添冤苦。』瑞世龜峰（Rui Shi Gui Feng）繼承了晦庵禪師（Hui An Chan Shi）的法脈，後來遷居六處，奉旨住持徑山寺（Jing Shan Si），十四年後圓寂。唉！蒙庵禪師（Meng An Chan Shi）在晦庵禪師（Hui An Chan Shi）門下，就像燒掉尾巴的魚，如鳥窠禪師（Niao Ke Chan Shi）得到會通禪師（Hui Tong Chan Shi）的教誨，沒有三番五次登門求教的辛勞。雖然說是師資因緣和合，顯微一貫，如印章印在空中，了無痕跡。這難道不是憑藉堅定不移的勇氣和專一的願力所能達到的境界嗎？
笑翁堪禪師（Xiao Weng Kan Chan Shi） 最初遊歷四方，到達明朝的太白山（Tai Bai Shan）。無用禪師（Wu Yong Chan Shi）問道：『你是行腳僧還是遊山僧？』笑翁堪禪師（Xiao Weng Kan Chan Shi）回答：『行腳僧。』無用禪師（Wu Yong Chan Shi）又問：『什麼是行腳事？』笑翁堪禪師（Xiao Weng Kan Chan Shi）用坐具抽打他。無用禪師（Wu Yong Chan Shi）說：『這僧人竟敢捋虎鬚，去參堂吧。』一天，無用禪師（Wu Yong Chan Shi）在室內舉『狗子無佛性』的話頭，笑翁堪禪師（Xiao Weng Kan Chan Shi）剛要開口，無用禪師（Wu Yong Chan Shi）就舉起竹篦。笑翁堪禪師（Xiao Weng Kan Chan Shi）應聲說：『大荼毒鼓，轟天震地，轉腦回頭，橫屍萬里。』無用禪師（Wu Yong Chan Shi）對此表示認可。笑翁堪禪師（Xiao Weng Kan Chan Shi）一生從不以言語遷就事物，也不以虛假外表取悅他人。
自牧謙禪師（Zi Mu Qian Chan Shi） 西蜀人，溫和文雅，博學多聞。
【English Translation】 English version A secular obituary arrived. Chan Master Meng An (Meng An Chan Shi) remarked, 'This is a good opportunity to give him a blow.' He immediately summoned the messenger and asked, 'What is the matter?' The messenger had barely uttered the words 'My father has passed away' when Chan Master Meng An (Meng An Chan Shi) grabbed him and slapped him, saying, 'Where do all these afflictions of ignorance come from?' He slapped him again. At that moment, the messenger's doubts dissolved like ice, and he immediately bowed in gratitude, spontaneously uttering a verse: 'It's done, it's completely done, aimlessly walking east and west barefoot, shattering a round moon in the clear sky, understanding all eighty-four thousand gates.' Chan Master Meng An (Meng An Chan Shi) said, 'You dull fellow, you deserve thirty more blows.' The messenger replied, 'I also give the monk thirty blows.' Chan Master Meng An (Meng An Chan Shi) said, 'Look at you, blind fool, daring to talk nonsense.' From then on, Chan Master Meng An's (Meng An Chan Shi) responses were sharp and swift, and no one could match him. When Chan Master Meng An (Meng An Chan Shi) was about to pass away, he passed on his robe and verse to Attendant Yuan Cong (Yuan Cong Shi Zhe), saying, 'A poisonous seed will come again. Attendant Yuan Cong (Yuan Cong Shi Zhe), you are utterly detestable. Even if you destroy my lineage, I will destroy you.' He also said, 'Do not fail this old monk in the future.' Attendant Yuan Cong (Yuan Cong Shi Zhe) said, 'I will not fail you even now.' Chan Master Meng An (Meng An Chan Shi) said, 'If that is so, then in thirty years, these words will be widely practiced.' Attendant Yuan Cong (Yuan Cong Shi Zhe) said, 'Adding more injustice to the heavens.' Rui Shi Gui Feng (Rui Shi Gui Feng) inherited the Dharma lineage of Chan Master Hui An (Hui An Chan Shi), and later moved to six places, receiving an imperial decree to reside at Jing Shan Temple (Jing Shan Si), where he passed away after fourteen years. Alas! Chan Master Meng An (Meng An Chan Shi) under the tutelage of Chan Master Hui An (Hui An Chan Shi), was like a fish that had burned off its tail, like Chan Master Niao Ke (Niao Ke Chan Shi) who received the teachings of Chan Master Hui Tong (Hui Tong Chan Shi) without the labor of repeatedly visiting his door. Although it is said that the relationship between teacher and disciple is due to karmic conditions, and that the subtle and the manifest are consistent, like a seal imprinted in the sky, leaving no trace. Is this not the result of unwavering courage and dedicated aspiration?
Chan Master Xiao Weng Kan (Xiao Weng Kan Chan Shi) Initially traveled to Mount Tai Bai (Tai Bai Shan) in the Ming Dynasty (1368-1644). Chan Master Wu Yong (Wu Yong Chan Shi) asked, 'Are you a traveling monk or a mountain-visiting monk?' Chan Master Xiao Weng Kan (Xiao Weng Kan Shi) replied, 'A traveling monk.' Chan Master Wu Yong (Wu Yong Chan Shi) then asked, 'What is the business of a traveling monk?' Chan Master Xiao Weng Kan (Xiao Weng Kan Shi) struck him with his sitting cloth. Chan Master Wu Yong (Wu Yong Chan Shi) said, 'This monk dares to stroke the tiger's whiskers, go to the meditation hall.' One day, in the room, he raised the topic of 'Does a dog have Buddha-nature?' Just as Chan Master Xiao Weng Kan (Xiao Weng Kan Shi) was about to speak, Chan Master Wu Yong (Wu Yong Chan Shi) raised his bamboo staff. Chan Master Xiao Weng Kan (Xiao Weng Kan Shi) responded, 'A great poisonous drum, shaking the heavens and earth, turning the head, corpses lying for ten thousand miles.' Chan Master Wu Yong (Wu Yong Chan Shi) approved of this. Chan Master Xiao Weng Kan (Xiao Weng Kan Shi) never catered to things with words or pleased people with appearances in his life.
Chan Master Zi Mu Qian (Zi Mu Qian Chan Shi) A native of Western Shu, gentle and refined, learned and eloquent.
。雙徑蒙庵之嗣。入閩住鳳山。遷鼓山。時高州文學劉鎮叔安謫居最久。間往咨參。一日。問曰。某甲參得禪么。曰。人人有分。曰。即心是佛。如何是非心非佛。曰。不許夜行。投明須到。劉因此留心佛法。自牧后在雪峰。室中問學者。雪峰有句子。僧曰。請和尚道。自牧以拄杖趕出。如此為人。契機者少。
妙峰善禪師
住杭之靈隱。丞相青山鄭公因天童闕人。奏勉其行。答以。年逾耄矣。尚夜行不休乎。述二偈辭免。一曰。剝啄敲門定眼開。驚傳鈞翰入山來。倚巖枯木摧殘甚。空費陽和到一回。二曰。鼻繩掣斷已多年。老倒松楸澗草邊。相國恩波如海𤄃。何妨乞與日高眠。嘗拈魯祖見僧面壁云。費力不少。瑞巖主人翁云。即今亦不少。妙峰晚年。足不越限。晝夜惟擁楮衾兀坐。垂示語言。皆發藥人。鄭公題其錄云。師于佛法中。橫騖直貫。曾無留難。如方圓器滿貯虛空。不可執著。如七寶山涌智慧泉。悉具法味。可謂知言矣。
慶元府天童如凈禪師
頎然豪爽。叢林號曰凈長。禮真歇塔偈云。歇盡真空透活機。兒孫相繼命如絲。而今倒指空腸斷。杜宇血啼花上枝。示眾云。心念紛飛。如何措手。趙州狗子佛性無。只今無字鐵掃帚。掃處紛飛多。紛飛多處掃。轉掃轉多。掃不得處𢬵命掃
【現代漢語翻譯】 現代漢語譯本：他是雙徑蒙庵的弟子，到福建住在鳳山，后遷到鼓山。當時高州文學家劉鎮叔安被貶謫在此很久，偶爾前去請教參禪。一天，劉問：『某甲（自稱）參禪參得如何？』蒙庵回答：『人人都有份。』劉問：『既然即心是佛，為何又有非心非佛的說法？』蒙庵答：『不許夜行，天亮必須到達。』劉因此開始留心佛法。後來劉自牧在雪峰，在禪房中問學人：『雪峰有何妙句？』僧人說：『請和尚說來聽聽。』自牧用拄杖將他趕了出去。像這樣教導人，能契合機緣的人很少。
妙峰善禪師
住在杭州的靈隱寺。丞相青山鄭公因為天童寺住持的位置空缺，上奏朝廷勉勵妙峰前去。妙峯迴答說：『我年紀已經很大了，難道還要不停止地夜行嗎？』於是寫了兩首偈語來推辭。一首說：『剝啄敲門，定眼睜開，驚傳朝廷的文書入山來。倚靠巖石的枯木已經非常摧殘，白白浪費了春天的溫暖。』另一首說：『鼻子上穿的繩子斷掉已經很多年了，老倒在松樹墳墓和山澗草叢邊。相國的恩情像大海一樣深厚，不如賞賜我讓我睡到太陽高照吧。』妙峰曾經拈出魯祖見僧面壁的故事說：『費力不少。』瑞巖的主人翁說：『現在也費力不少。』妙峰晚年，從不越出寺院範圍，日夜只是擁著粗布被子靜坐。所說的開示，都能對癥下藥。鄭公為他的語錄題詞說：『禪師在佛法中，縱橫馳騁，沒有絲毫阻礙。就像方圓的器皿盛滿虛空，不可執著。又像七寶山涌出智慧的泉水，完全具備佛法的滋味。』可謂是真正懂得他的話啊。
慶元府（南宋年號，1195-1200）天童如凈禪師
身材高大，性格豪爽，叢林中人稱他為凈長。禮拜真歇塔時作偈說：『歇盡真空，透出活潑的生機，兒孫相繼，生命像絲線一樣脆弱。如今倒指一算，空自斷腸，杜鵑鳥啼血染紅了花枝。』他開示大眾說：『心中念頭紛飛，如何下手？趙州和尚說狗子沒有佛性，如今這句「無」字就像一把鐵掃帚。掃處紛飛多，紛飛多處掃，越掃越多，掃不得處拚命掃。』
English version: He was a disciple of Meng'an of Shuangjing, went to Fujian and lived in Fengshan, and later moved to Gushan. At that time, Liu Zhen Shu'an, a scholar from Gaozhou, had been exiled here for a long time and occasionally went to consult him on Chan practice. One day, Liu asked: 'How is my (referring to himself) Chan practice going?' Meng'an replied: 'Everyone has a share.' Liu asked: 'Since 'the mind itself is Buddha', why is there also the saying of 'neither mind nor Buddha'?' Meng'an replied: 'No night travel is allowed; you must arrive by dawn.' Because of this, Liu began to pay attention to Buddhism. Later, Liu Zimu was at Xuefeng and asked the scholars in the meditation room: 'What wonderful saying does Xuefeng have?' The monk said: 'Please, Master, tell us.' Zimu drove him out with a staff. Such teaching rarely suits the opportunity.
Chan Master Miaofeng Shan
He lived in Lingyin Temple in Hangzhou. Prime Minister Zheng of Qingshan, because the abbot's position at Tiantong Temple was vacant, memorialized the court to encourage Miaofeng to go. Miaofeng replied: 'I am already very old, do I still have to travel at night without stopping?' So he wrote two verses to decline. One said: 'A knock on the door, I open my eyes, startled to hear that the imperial documents have come to the mountain. The withered tree leaning on the rock is already very damaged, wasting the warmth of spring in vain.' The other said: 'The rope through my nose has been broken for many years, I am old and fallen by the pine tree tombs and mountain stream grass. The Prime Minister's kindness is as deep as the sea, why not grant me to sleep until the sun is high?' Miaofeng once brought up the story of Master Lu seeing a monk facing the wall and said: 'It takes a lot of effort.' The owner of Ruiyan said: 'It still takes a lot of effort now.' In his later years, Miaofeng never went beyond the temple grounds, and day and night he just sat quietly wrapped in a coarse cloth quilt. The teachings he gave were all able to prescribe the right medicine. Zheng Gong wrote a title for his recorded sayings, saying: 'The Chan Master gallops horizontally and penetrates vertically in the Buddha-dharma, without the slightest hindrance. It is like a round or square vessel filled with emptiness, which cannot be clung to. It is also like a seven-jeweled mountain gushing with the spring of wisdom, fully possessing the flavor of the Dharma.' It can be said that he truly understands his words.
Chan Master Rujing of Tiantong Temple in Qingyuan Prefecture (Southern Song Dynasty, 1195-1200)
He was tall and had a forthright personality. People in the monastic community called him Jingzhang. When he paid homage to the Zhenxie Pagoda, he composed a verse saying: 'Exhausting the true emptiness, revealing the lively vitality, descendants follow one after another, life is as fragile as a thread. Now, counting backwards, I am heartbroken in vain, the cuckoo cries blood, dyeing the flower branches red.' He instructed the assembly, saying: 'Thoughts are flying in confusion, how to start? Zhao Zhou (Zhaozhou) said that a dog has no Buddha-nature, now this word 'no' is like an iron broom. Where sweeping causes more confusion, sweep where there is more confusion, the more you sweep, the more there is, sweep desperately where you cannot sweep.'
【English Translation】 English version: He was a disciple of Meng'an of Shuangjing, went to Fujian and lived in Fengshan, and later moved to Gushan. At that time, Liu Zhen Shu'an, a scholar from Gaozhou, had been exiled here for a long time and occasionally went to consult him on Chan practice. One day, Liu asked: 'How is my (referring to himself) Chan practice going?' Meng'an replied: 'Everyone has a share.' Liu asked: 'Since 'the mind itself is Buddha', why is there also the saying of 'neither mind nor Buddha'?' Meng'an replied: 'No night travel is allowed; you must arrive by dawn.' Because of this, Liu began to pay attention to Buddhism. Later, Liu Zimu was at Xuefeng and asked the scholars in the meditation room: 'What wonderful saying does Xuefeng have?' The monk said: 'Please, Master, tell us.' Zimu drove him out with a staff. Such teaching rarely suits the opportunity.
Chan Master Miaofeng Shan
He lived in Lingyin Temple in Hangzhou. Prime Minister Zheng of Qingshan, because the abbot's position at Tiantong Temple was vacant, memorialized the court to encourage Miaofeng to go. Miaofeng replied: 'I am already very old, do I still have to travel at night without stopping?' So he wrote two verses to decline. One said: 'A knock on the door, I open my eyes, startled to hear that the imperial documents have come to the mountain. The withered tree leaning on the rock is already very damaged, wasting the warmth of spring in vain.' The other said: 'The rope through my nose has been broken for many years, I am old and fallen by the pine tree tombs and mountain stream grass. The Prime Minister's kindness is as deep as the sea, why not grant me to sleep until the sun is high?' Miaofeng once brought up the story of Master Lu seeing a monk facing the wall and said: 'It takes a lot of effort.' The owner of Ruiyan said: 'It still takes a lot of effort now.' In his later years, Miaofeng never went beyond the temple grounds, and day and night he just sat quietly wrapped in a coarse cloth quilt. The teachings he gave were all able to prescribe the right medicine. Zheng Gong wrote a title for his recorded sayings, saying: 'The Chan Master gallops horizontally and penetrates vertically in the Buddha-dharma, without the slightest hindrance. It is like a round or square vessel filled with emptiness, which cannot be clung to. It is also like a seven-jeweled mountain gushing with the spring of wisdom, fully possessing the flavor of the Dharma.' It can be said that he truly understands his words.
Chan Master Rujing of Tiantong Temple in Qingyuan Prefecture (Southern Song Dynasty, 1195-1200)
He was tall and had a forthright personality. People in the monastic community called him Jingzhang. When he paid homage to the Zhenxie Pagoda, he composed a verse saying: 'Exhausting the true emptiness, revealing the lively vitality, descendants follow one after another, life is as fragile as a thread. Now, counting backwards, I am heartbroken in vain, the cuckoo cries blood, dyeing the flower branches red.' He instructed the assembly, saying: 'Thoughts are flying in confusion, how to start? Zhao Zhou (Zhaozhou) said that a dog has no Buddha-nature, now this word 'no' is like an iron broom. Where sweeping causes more confusion, sweep where there is more confusion, the more you sweep, the more there is, sweep desperately where you cannot sweep.'
。晝夜豎起脊梁。勇猛切莫放倒。忽然掃破太虛空。千差盡豁通。宗趣可知矣。有問。瑞世嗣誰。曰。如凈。問。道號謂何。曰。凈長。後於太白山感疾。退席。下涅槃堂。始大哭爲鑑足庵燒香。入寂時。侍者告以法堂寶蓋鏡墮于座上。曰。鏡枯禪至矣。如其言。
高原泉禪師
令聞素著。瑞世慶元梨洲。有問。囊錐已露。至寶難藏。四眾側聆。愿聞法要。曰。截舌有分。問。恁么則一句超今古。禪徒息萬機。曰。又恁么去也。問。如何如梨洲境。曰。猿啼古木。月照高峰。問。如何是境中人。曰。匙挑不上。問。人境已蒙師指示。向上宗乘事若何。曰。且待驢年。四眾拭目傾耳。
空叟印禪師
詣育王。時佛照法席鼎盛。頌善才者累紙。空叟有云。童子才生。河沙福聚。凜然氣宇如王。覺城東際。智愿已全彰。展轉參尋知識。不移寸步。歷遍南方無窮事。風高月冷。煙水渺茫茫。一聲彈指處。毗盧樓閣門戶盡開張。塵塵頓現。法法圓常。都是夢中境界。惺惺后滿面慚惶。歸來也重遭摩頂。□□雪上更加霜。眾推之。后空叟道益聞著。亦住育王。
浙翁佛心禪師
云。空東山答余才茂借腳書。真閻老子殿前一本赦書也。今之諸方。道眼不知若何。果能受持此書。則他日大有得力
【現代漢語翻譯】 現代漢語譯本： 日夜豎起脊梁，勇猛精進切莫鬆懈。忽然掃破太虛空，所有差別都豁然貫通，宗門旨趣就可以知曉了。有人問：『瑞世的法脈傳給誰？』禪師回答：『如凈（禪師名號）。』問：『道號是什麼？』回答：『凈長。』後來在太白山感到疾病，於是退席，進入涅槃堂。開始大哭，爲鑑足庵燒香。入寂的時候，侍者告訴他法堂的寶蓋鏡掉落在座位上。禪師說：『鏡枯禪（一種禪宗境界）到了。』正如他所說的那樣。
高原泉禪師
美好的名聲早已顯揚。瑞世出生于慶元（南宋年號，1195-1200）梨洲。有人問：『錐子放在口袋裡已經露出來了，至寶難以隱藏，四眾弟子側耳傾聽，希望聽到佛法的要義。』禪師回答：『截斷舌頭還有一份。』問：『這樣說來，就是一句超越古今，禪徒停止一切妄想。』禪師回答：『又這樣去了。』問：『如何是梨洲的境界？』禪師回答：『猿猴在古老的樹木上啼叫，月光照耀著高高的山峰。』問：『如何是境界中的人？』禪師回答：『用勺子也挑不起來。』問：『人與境界已經蒙受老師的指示，向上宗乘的事情又該如何？』禪師回答：『且等到驢年吧。』四眾弟子擦亮眼睛，傾聽教誨。
空叟印禪師
前往育王寺。當時佛照禪師的法席非常興盛，讚頌善才童子的人寫滿了紙張。空叟禪師有話說：『童子剛剛出生，就聚集了像恒河沙一樣多的福德，凜然的氣宇就像國王一樣，覺悟之城就在東邊，智慧和願力已經完全彰顯。』輾轉參訪知識，不移動寸步，歷遍南方無窮的事情。風高月冷，煙水渺茫茫。一聲彈指之處，毗盧佛的樓閣門戶全部打開。塵塵頓現，法法圓常。都是夢中的境界，醒來后滿面慚愧。回來后又再次被摩頂，真是雪上加霜。』大眾推崇他。後來空叟禪師的道行越來越出名，也住在育王寺。
浙翁佛心禪師
說：『空東山回答余才茂借腳書，真是閻羅老子殿前的一本赦書啊。』如今各方叢林，道眼不知如何。如果能夠受持這本書，那麼將來就會大有得力。
English version: Day and night, keep your spine erect. Be brave and diligent, never slacken. Suddenly sweep away the great void, and all differences will be thoroughly understood. Then the essence of the Zen school can be known. Someone asked: 'To whom does the lineage of Ruishi (temple name) pass?' The Zen master replied: 'Rujing (Zen master's name).' Asked: 'What is the Dharma name?' Replied: 'Jingchang.' Later, he felt ill on Mount Taibai, so he resigned and entered the Nirvana Hall. He began to cry loudly and burned incense for Jianzu Hermitage. When he was about to pass away, the attendant told him that the jeweled canopy mirror in the Dharma Hall had fallen on the seat. The Zen master said: 'The withered mirror Zen (a state of Zen) has arrived.' It was as he said.
Zen Master Gaoyuan Quan
His good reputation was already well-known. Ruishi was born in Lizhou during the Qingyuan era (1195-1200). Someone asked: 'The awl in the bag has already been revealed, and the treasure is difficult to hide. The four assemblies are listening attentively, hoping to hear the essence of the Dharma.' The Zen master replied: 'Cutting off the tongue still has a share.' Asked: 'In that case, it is a sentence that transcends the past and the present, and Zen practitioners cease all delusions.' The Zen master replied: 'Going that way again.' Asked: 'What is the realm of Lizhou?' The Zen master replied: 'Monkeys cry on ancient trees, and the moonlight shines on high peaks.' Asked: 'What is the person in the realm?' The Zen master replied: 'Cannot be picked up with a spoon.' Asked: 'The person and the realm have already received the teacher's instructions, what about the matter of the upward lineage?' The Zen master replied: 'Wait until the year of the donkey.' The four assemblies wiped their eyes and listened attentively.
Zen Master Kongsou Yin
Went to Yuhwang Temple. At that time, Zen Master Fozhao's Dharma seat was very prosperous, and people praising Sudhana wrote all over the paper. Zen Master Kongsou said: 'The boy has just been born and has accumulated as many blessings as the Ganges River sands. His dignified demeanor is like a king, the city of enlightenment is in the east, and wisdom and vows have been fully manifested.' He visited teachers everywhere, without moving an inch, and experienced countless things in the south. The wind is high and the moon is cold, the smoke and water are vast. At the snap of a finger, the doors of Vairocana Buddha's pavilions are all opened. Every dust appears, and every Dharma is perfect and constant. All are dreamlike realms, and after waking up, one is filled with shame. After returning, he was touched on the head again, truly adding frost to snow.' The crowd praised him. Later, Zen Master Kongsou's Taoism became more and more famous, and he also lived in Yuhwang Temple.
Zen Master Zheweng Foxin
Said: 'Kong Dongshan answered Yu Caimao's borrowed foot letter, truly a letter of amnesty in front of King Yama's palace.' Now in all the monasteries, the Dharma eye does not know how. If one can receive and uphold this letter, then one will gain great strength in the future.'
【English Translation】 Modern Chinese Translation: Day and night, keep your spine erect. Be brave and diligent, never slacken. Suddenly sweep away the great void, and all differences will be thoroughly understood. Then the essence of the Zen school can be known. Someone asked: 'To whom does the lineage of Ruishi (temple name) pass?' The Zen master replied: 'Rujing (Zen master's name).' Asked: 'What is the Dharma name?' Replied: 'Jingchang.' Later, he felt ill on Mount Taibai, so he resigned and entered the Nirvana Hall. He began to cry loudly and burned incense for Jianzu Hermitage. When he was about to pass away, the attendant told him that the jeweled canopy mirror in the Dharma Hall had fallen on the seat. The Zen master said: 'The withered mirror Zen (a state of Zen) has arrived.' It was as he said.
Zen Master Gaoyuan Quan
His good reputation was already well-known. Ruishi was born in Lizhou during the Qingyuan era (1195-1200 AD). Someone asked: 'The awl in the bag has already been revealed, and the treasure is difficult to hide. The four assemblies are listening attentively, hoping to hear the essence of the Dharma.' The Zen master replied: 'Cutting off the tongue still has a share.' Asked: 'In that case, it is a sentence that transcends the past and the present, and Zen practitioners cease all delusions.' The Zen master replied: 'Going that way again.' Asked: 'What is the realm of Lizhou?' The Zen master replied: 'Monkeys cry on ancient trees, and the moonlight shines on high peaks.' Asked: 'What is the person in the realm?' The Zen master replied: 'Cannot be picked up with a spoon.' Asked: 'The person and the realm have already received the teacher's instructions, what about the matter of the upward lineage?' The Zen master replied: 'Wait until the year of the donkey.' The four assemblies wiped their eyes and listened attentively.
Zen Master Kongsou Yin
Went to Yuhwang Temple. At that time, Zen Master Fozhao's Dharma seat was very prosperous, and people praising Sudhana wrote all over the paper. Zen Master Kongsou said: 'The boy has just been born and has accumulated as many blessings as the Ganges River sands. His dignified demeanor is like a king, the city of enlightenment is in the east, and wisdom and vows have been fully manifested.' He visited teachers everywhere, without moving an inch, and experienced countless things in the south. The wind is high and the moon is cold, the smoke and water are vast. At the snap of a finger, the doors of Vairocana Buddha's pavilions are all opened. Every dust appears, and every Dharma is perfect and constant. All are dreamlike realms, and after waking up, one is filled with shame. After returning, he was touched on the head again, truly adding frost to snow.' The crowd praised him. Later, Zen Master Kongsou's Taoism became more and more famous, and he also lived in Yuhwang Temple.
Zen Master Zheweng Foxin
Said: 'Kong Dongshan answered Yu Caimao's borrowed foot letter, truly a letter of amnesty in front of King Yama's palace.' Now in all the monasteries, the Dharma eye does not know how. If one can receive and uphold this letter, then one will gain great strength in the future.'
處。書云。空。本巖穴間人。今雖作長老。只是前日空上座。貴住有無。一付知事。豈敢涉私。盜用常住。結好常人。或用資給俗家。或用接陪知己。今之帶角披毛。償所負者。皆此等人也。先佛明言可不懼哉。愿公勿置我於此輩中。則公之入帝鄉求好事。前途未易量也。逆耳之言。不知以為如何。佛心每以此舉似於人。璨隱山亦云。常住金谷。除供眾之外。幾如鴆毒。住持人與司其出入者。才沾著。則通身潰爛。律部載之詳矣。古人將錢就庫下回生薑煎藥。蓋可見。今之踞方丈者。非特括眾人缽盂中物以恣口腹。且將以追陪自己。非泛人情。又其甚。則剜去搜買珍奇。廣作人情。冀遷大剎。只恐他日鐵面閻老子與計算哉。因並錄之。
臨安府凈慈退谷云禪師
初在鐵庵一大禪會中為侍者。值其開室。問。國師三喚侍者。谷以手掩其口。又問。侍者三應。又作么生。谷拂袖徑出。后得佛照印可。且謂其機語如雪堂行。及得 旨住明之育王。時佛照居東庵。父子相從之樂。昔未有也。退谷。生福州閩清黃氏。
寂照明首座
孤風超絕。生緣福州長樂。多見宗匠。嘗有頌曰。大事未明喪考妣。既明雪上又加霜。曾聞三峽猿啼苦。鐵作心肝也斷腸。晚自浙歸閩。干漏澤園。頌曰。劍刃翻身能有幾。
{ "translations": [ "現代漢語譯本：", "此處（指寺院的常住物）。古書上說，『空』（指四大皆空）本來是山洞裡的人。現在即使做了長老，也只是從前的空上座。寺院裡的一切事務，都有一套規章制度。哪裡敢以私心行事，盜用寺院的常住物，去結交普通人，或者用這些財物供給俗家，或者用來招待自己的朋友？現在那些長著角、披著毛來償還債務的（指轉世為畜生來還債的人），都是這種人啊。先佛已經明白地說過了，難道還不害怕嗎？希望您不要把我放在這些人當中。那麼您前往帝鄉（指皇帝所在的地方）謀求好事，前途就難以限量了。這些逆耳的話，不知道您覺得怎麼樣？佛心禪師常常用這些話來告誡別人。璨隱山禪師也說，寺院的常住物，除了用來供養大眾之外，其他的用途幾乎就像毒藥一樣。住持和管理這些財物出入的人，只要稍微沾染上一點，就會全身潰爛。律部里記載得很詳細。古人將錢放在庫房下面，用來買生薑煎藥，由此可見一斑。現在那些佔據方丈的人，不僅僅是搜刮眾人缽盂里的東西來滿足自己的口腹之慾，而且還用這些錢去追逐陪伴自己的人，這不僅僅是普通的人情往來，而且更加過分。更有甚者，挖空心思蒐羅購買珍奇物品，廣泛地做人情，希望能夠遷到更大的寺院。只恐怕將來鐵面閻羅王會和他們算賬啊。因此一併記錄下來。", "", "臨安府凈慈退谷云禪師（1163-1225）：", "最初在鐵庵一大禪師的禪會上做侍者。正趕上鐵庵一大禪師開示。鐵庵一大禪師問：『國師三喚侍者，』退谷云禪師用手摀住自己的嘴。又問：『侍者三應，又該怎麼辦？』退谷云禪師拂袖而去。後來得到佛照禪師的印可。並且說他的機鋒言語像雪堂禪師一樣。等到接受皇帝的旨意，住持明州的育王寺。當時佛照禪師住在東庵，父子在一起的快樂，以前沒有過。退谷云禪師，出生于福州閩清黃氏。", "", "寂照明首座：", "孤傲不群，超凡脫俗。出生于福州長樂。見過很多宗師。曾經有一首頌詞說：『大事未明喪考妣，既明雪上又加霜。曾聞三峽猿啼苦，鐵作心肝也斷腸。』晚年從浙江回到福建，管理漏澤園。頌詞說：『劍刃翻身能有幾？』", "", "", "english_translations": [ "English version:", "Here (referring to the monastery's property). The ancient books say, 'Emptiness' (referring to the emptiness of the four elements) was originally a person living in a mountain cave. Now, even if he becomes an elder, he is just the former Senior Monk Emptiness. All affairs in the monastery have a set of rules and regulations. How dare one act with selfishness, stealing the monastery's permanent property to make friends with ordinary people, or using these properties to supply secular families, or using them to entertain one's friends? Now those who wear horns and fur to repay their debts (referring to those who are reincarnated as animals to repay debts) are all such people. The former Buddhas have already spoken clearly, are you not afraid? I hope you will not place me among these people. Then your journey to the imperial capital (referring to the place where the emperor is) to seek good things will be immeasurable. I don't know what you think of these harsh words? Chan Master Foxin often uses these words to admonish others. Chan Master Canyinshan also said that the monastery's permanent property, except for being used to support the public, is almost like poison for other uses. The abbot and those who manage the entry and exit of these properties will fester all over their bodies if they touch it even slightly. The Vinaya Pitaka records it in detail. The ancients put money under the treasury to buy ginger to decoct medicine, which shows a glimpse of the situation. Now those who occupy the abbot's room are not only plundering the things in everyone's alms bowls to satisfy their own appetites, but also using this money to pursue and accompany themselves. This is not just ordinary human relations, but even more excessive. What's more, they rack their brains to search for and buy rare items, and widely do favors, hoping to move to a larger monastery. I am afraid that the iron-faced Yama will settle accounts with them in the future. Therefore, it is recorded together.", "", "Chan Master Tuigu Yun of Jingci Monastery in Lin'an Prefecture (1163-1225):", "He was originally an attendant in a large Chan assembly of Chan Master Tie'an Yi. He happened to be present when Chan Master Tie'an Yi gave instructions. Chan Master Tie'an Yi asked: 'The National Teacher called the attendant three times,' Chan Master Tuigu Yun covered his mouth with his hand. He also asked: 'The attendant responded three times, what should be done?' Chan Master Tuigu Yun flicked his sleeves and left. Later, he was approved by Chan Master Fozhao. And he said that his witty words were like Chan Master Xuetang. When he received the emperor's decree to preside over Yuhuang Temple in Mingzhou. At that time, Chan Master Fozhao lived in Dong'an, and the joy of father and son being together had never happened before. Chan Master Tuigu Yun was born in the Huang family of Minqing, Fuzhou.", "", "Chief Seat Jizhao Ming:", "Lonely and outstanding, detached from the world. Born in Changle, Fuzhou. He has seen many masters. He once had a verse saying: 'Losing parents before understanding the great matter, adding frost on snow after understanding. I once heard the sad cries of monkeys in the Three Gorges, and even an iron heart would be broken.' In his later years, he returned to Fujian from Zhejiang and managed Louzeyuan. The verse says: 'How many times can the blade turn over?'" ] }
無端平地死人多。從頭喚起重烹過。未免依前埋沒他。可見其人矣。不肯出世。終老於白雲古寺閑房。中樞相鄭公性之．尚書陳公韡居私第。嘗躬詣而問道焉。瑩云臥謂。臨邛復首座。曾見尊宿來。演祖待以父執。始終一節。亦足以增懿緇林。豈特高踞雄席。然後為榮哉。吾于寂照亦云。
浙翁佛心禪師
雙徑法席。人物林立。嘗撫膝云。你曏者里下得轉語。不空過一夏。有云。覿面相呈。更無回互。有云。疑殺天下人。皆被叱。謂不可趁口快。佛智老人時在侍旁。緘嘿而已。老人後為拈香云。千鈞上弦。當時遼天索價。一言道盡。不合貼地相酬。只今驀路相逢。諱不可得。避亦無由。禮拜燒香。將錯就錯。何故。覆水難收。又云。說大脫空。用無轉智。當時打向面前過。驀被以手一畫。三十年悔不可追。恨不可消。曲不可直。只今白浪堆中。我遮一鍬。插香云。莫怪拈出。大宗師家拈出一絲毫。牽動四世界。更無一絲毫疏漏處。此語皆是相見時話。入道時之因緣也。
泉州法石隱山璨禪師
上堂云。德山棒如雨點。臨濟喝似雷奔。隱山當時若見。一時趁出三門。為什麼如此。當門不用栽荊棘。後代兒孫惹著衣。佛涅槃云。我佛本不降生。今日何曾入滅。若道非生非滅。也是眼中著屑。汝諸
【現代漢語翻譯】 現代漢語譯本： 無緣無故地死了很多人。從頭叫醒他們重新烹煮。還是免不了像以前一樣埋沒他們。可見這個人啊，不肯出世，最終在白雲古寺的閑房裡終老。中樞相鄭公性之、尚書陳公韡在私宅里，曾經親自去拜訪並向他問道。瑩禪師躺著說，臨邛復首座，曾經見過尊宿來。演祖像對待父輩一樣對待他，始終如一，也足以增加僧侶界的聲譽，難道只有高高地坐在雄偉的席位上，然後才算是榮耀嗎？我對寂照也這樣說。 浙翁佛心禪師 雙徑法席，人才濟濟。曾經撫摸膝蓋說，你在這裡說得出轉語，就不會白過一個夏天。有人說，『覿面相呈，更無回互。』有人說，『疑殺天下人。』都被呵斥，說不可逞口舌之快。佛智老人在當時侍立在旁邊，沉默不語。老人後來拈香說，『千鈞上弦，當時遼天索價。』一言道盡，不應該貼地相酬。如今驀然相逢，隱瞞不得，躲避也沒辦法。禮拜燒香，將錯就錯。為什麼呢？覆水難收。又說，『說大脫空，用無轉智。』當時打向面前過，突然被用手一畫，三十年後悔莫及，恨不能消，曲不能直。如今白浪堆中，我遮一鍬。插香說，『莫怪拈出，大宗師家拈出一絲毫，牽動四世界，更無一絲毫疏漏處。』這些話都是相見時說的話，入道時的因緣啊。 泉州法石隱山璨禪師 上堂說，『德山（Deshan）的棒如雨點，臨濟（Linji）的喝似雷奔。』隱山當時如果見到，一時都趕出山門。為什麼如此？『當門不用栽荊棘，後代兒孫惹著衣。』佛涅槃說，『我佛本不降生，今日何曾入滅。』如果說非生非滅，也是眼中進了灰塵。你們這些
【English Translation】 English version: Many people die for no reason on level ground. Wake them up from the beginning and re-cook them. Still, they will inevitably be buried as before. It can be seen that this person is unwilling to enter the world and eventually grows old in the quiet room of the Baiyun Ancient Temple. The Central Secretariat Zheng Gong Xingzhi and the Minister Chen Gong Wei, in their private residences, once personally visited and asked him questions. Chan Master Ying said while lying down, 'The chief seat of Linqiong has seen the venerable one come.' Yan Zu treated him like a father, consistent from beginning to end, which is enough to enhance the reputation of the Sangha. Is it only by sitting high on a magnificent seat that one can be considered glorious? I also say this to Jizhao. Chan Master Foxin of Zhe Weng At the Shuangjing Dharma assembly, talents gathered. He once stroked his knee and said, 'If you can utter a turning phrase here, you will not waste a summer.' Someone said, 'Presenting face to face, there is no room for turning back.' Someone said, 'Suspecting all the people in the world.' All were scolded, saying that one should not indulge in quick talk. Elder Fozhi was standing by at the time, silent. The elder later offered incense and said, 'Drawing the bow to its full extent, at that time, Liaotian demanded a price.' One word says it all, one should not repay with a price that sticks to the ground. Now, suddenly encountering each other, it cannot be concealed, and there is no way to avoid it. Bowing and offering incense, making the best of a bad situation. Why? Spilled water is hard to recover. He also said, 'Speaking of great emptiness, using wisdom without turning.' At that time, it was struck in front of the face, and suddenly it was brushed away with a hand. Thirty years of regret are beyond reach, hatred cannot be eliminated, and the crooked cannot be straightened. Now, in the pile of white waves, I cover it with a shovel.' Inserting incense, he said, 'Don't blame me for picking it out. The great master picks out a single hair, which moves the four worlds, and there is not a single trace of omission.' These words were all spoken when we met, the karmic conditions when entering the path. Chan Master Can of Yinshan at Fashi, Quanzhou Ascending the hall, he said, 'Deshan's (德山) stick is like raindrops, and Linji's (臨濟) shout is like thunder.' If Yinshan had seen it at that time, he would have driven them all out of the mountain gate at once. Why is this so? 'No need to plant thorns at the door, later generations of children and grandchildren will get their clothes caught.' Buddha's Nirvana says, 'My Buddha was never born, so how could he enter extinction today?' If you say neither birth nor extinction, it is also like dust in the eyes. You all
人瞥不瞥。畢竟喚今朝作甚麼時節。一度風來一度寒。一回飲水一回噎。請看陌上桃花紅。儘是離人眼中血。垂示類此。隱山。泉之晉江人。性褊躁。好貶剝。自謂業林一害。瑞世下生。嗣涼峰空退庵。此庵乃其大父云。
高原泉禪師
住梨洲。荒陋寂寥。無準為首座。荊叟為維那。雙杉在會下。原夜坐。舉。江月照。松風吹。永夜清霄何所為。荊叟曰。覷著冰河連底凍。雙杉曰。牽來好與頂門槌。原默然。壯歲時。已得奇退庵許與矣。
丞相蔣公芾
居建昌。時號莫齋居士。婁詣光孝寺。問道于璨隱山。聞舉狗子無佛性話。擬下語。被喝住。呈偈曰。眼前一座鐵壁。拄天拄地黑漆。今朝瓦解冰消。一段孤明歷歷。又被喝出。后請益。得示以清素侍者語兜率悅。可能入佛。不能入魔。渙然冰釋。述偈曰。翻著襕衫倒著靴。橫拈豎放㹅由他。入魔入佛尋常事。一段風流出當家。又曰。淫坊酒肆飽經過。一曲尊前啰哩啰。打鼓看來君不會。大家把手上高坡。隱山深肯之。即升堂告眾。有隱山撾鼓為證明。千古叢林一盛事之句。
天目禮禪師
在鄮峰。時佛照開室。舉。風動．幡動。者僧如何。答曰。物見主。眼卓豎。照曰。不是風動。不是幡動。甚處見祖師。答曰。揭翻腦蓋。印空
【現代漢語翻譯】 現代漢語譯本： 人瞥見了什麼又瞥不見什麼呢？ 到底說今天是什麼時節？ 一陣風吹來一陣寒冷，喝一口水就噎一下。 請看路邊的桃花紅艷艷，那全都是離人眼中流出的血。 類似這樣的開示，出自隱山禪師。隱山是泉州晉江人，性格偏激急躁，喜歡貶低別人，自認為自己是佛門中的一大禍害，說是瑞世下凡。他繼承了涼峰空退庵的衣缽，而這個退庵，正是他祖父的住所。
高原泉禪師
住在梨洲，那裡荒涼偏僻。無準禪師擔任首座，荊叟擔任維那，雙杉也在他的門下。高原泉禪師夜晚靜坐時，舉起話頭：『江上的月亮照耀著，松樹林間清風吹拂，這漫漫長夜清凈的夜晚，我們該做些什麼呢？』荊叟回答說：『看那冰河都凍到底了！』雙杉說：『牽來（冰河）正好用它來當頭一棒！』高原泉禪師聽后沉默不語。他在年輕的時候，就已經得到了奇退庵的認可。
丞相蔣公芾（？-？）
居住在建昌，當時號稱莫齋居士。多次到光孝寺，向璨隱山禪師問道。聽到隱山禪師舉『狗子無佛性』的話頭，想要回答，卻被隱山禪師喝止。於是呈上一偈說：『眼前就像一座鐵壁，頂天立地一片漆黑。今天終於瓦解冰消，顯現出一段孤明歷歷可見。』結果又被隱山禪師喝退。後來再次請教，隱山禪師用清素侍者與兜率悅和尚的對話開示他：『可以入佛，不能入魔。』蔣公芾聽后渙然冰釋，於是寫了一首偈：『反穿著袈裟倒穿著靴，橫著拿豎著放任憑他。入魔入佛都是尋常事，這才是我家獨特的風流。』又說：『妓院酒館飽飽地經過，酒席宴前唱著啰哩啰。打鼓的道理你們不會懂，大家一起手拉手登上高坡。』隱山禪師非常認可他，於是升座說法，告訴眾人說：『有隱山我親自敲鼓為他證明，這是千古叢林中的一件盛事啊！』
天目禮禪師
在鄮峰，當時佛照禪師正在開堂說法。佛照禪師舉起話頭：『是風在動？還是幡在動？』這位僧人如何回答？僧人回答說：『物見主，眼卓豎。』佛照禪師說：『不是風在動，也不是幡在動，你從哪裡見到祖師？』僧人回答說：『揭翻腦蓋，印空。』
【English Translation】 English version: What does one glimpse and not glimpse? After all, what season do you call today? A gust of wind brings a chill, a sip of water brings a choke. Look at the red peach blossoms on the roadside, all of them are the blood from the eyes of those who are parting. Similar instructions like these came from Zen Master Yinshan. Yinshan was a native of Jinjiang, Quanzhou, with a biased and impatient personality, fond of belittling others, considering himself a great scourge in Buddhism, saying he was a reincarnation of auspicious times. He inherited the mantle of Liangfeng Kong Tui'an, which was the residence of his grandfather.
Zen Master Gaoyuan Quan
Lived in Lizhou, which was desolate and remote. Zen Master Wuzhun served as the head seat, Jingsou served as the director, and Shuangshan was also under his tutelage. When Zen Master Gaoyuan Quan was sitting in meditation at night, he raised the topic: 'The moon shines on the river, the breeze blows through the pine forest, what should we do in this long night of purity?' Jingsou replied: 'Look, the ice river is frozen to the bottom!' Shuangshan said: 'Bring it here (the ice river) and use it to strike the top of the head!' Zen Master Gaoyuan Quan remained silent after hearing this. He had already been recognized by Qi Tui'an in his youth.
Prime Minister Jiang Gongfu (?-?)
Lived in Jianchang, and was known as Layman Mozhai at the time. He visited Guangxiao Temple many times to ask Zen Master Can Yinshan about the Dharma. Upon hearing Zen Master Yinshan raise the topic of 'A dog has no Buddha-nature', he wanted to answer, but was stopped by Zen Master Yinshan. So he presented a verse saying: 'Before my eyes is like an iron wall, reaching the sky and the earth, all pitch black. Today it finally collapses and melts away, revealing a solitary brightness clearly visible.' As a result, he was again dismissed by Zen Master Yinshan. Later, he asked for further instruction, and Zen Master Yinshan enlightened him with the dialogue between Attendant Qingsu and Monk Doushuai Yue: 'One can enter Buddhahood, but cannot enter demonhood.' Jiang Gongfu was enlightened, so he wrote a verse: 'Wearing the kasaya backwards and the boots upside down, holding it horizontally and releasing it vertically, let it be. Entering demonhood or Buddhahood are all ordinary matters, this is my family's unique style.' He also said: 'Having fully experienced brothels and taverns, singing lorilor in front of the banquet. You don't understand the principle of drumming, everyone hold hands and climb the high slope together.' Zen Master Yinshan highly approved of him, so he ascended the Dharma seat and told the assembly: 'With Yinshan personally drumming to prove it for him, this is a great event in the ancient Buddhist forest!'
Zen Master Tianmu Li
Was at Maofeng, at that time Zen Master Fozhao was opening the Dharma hall. Zen Master Fozhao raised the topic: 'Is it the wind that is moving? Or is it the banner that is moving?' How does this monk answer? The monk replied: 'The object sees the master, the eyes stand upright.' Zen Master Fozhao said: 'It is not the wind that is moving, nor is it the banner that is moving, where do you see the Patriarch?' The monk replied: 'Overturn the brain cover, seal the void.'
叟隨後入室。照復舉前話。叟答曰。貪觀白浪。失卻手中橈。照曰。老老大大。作者個語話。你看適來後生子下此一轉語。天目在佛照會中依止三年。因不受書狀職。過靈嵓時。癡鈍亦舉前話。答亦如前。鈍曰。此語只育王會中用得。我者里飯水也未到你吃在。烏乎。二大老接人如此。宜為萬世師也。
少室睦禪師
在瑞嵓。偶鳳山礪老持松源像請贊。贊曰。開口不在舌頭上。話墮也。大力量人抬腳不起。未為分外。平生用者些兒。卻被鳳山捉敗。瑞嵓與么讚揚。也是送賊入界。少室宗眼。端正類此。示人非徒從事於語言之末也。
本真書記
福唐朱氏子。棄儒。依資福山主祝髮。出嶺遍參叢席。有特立操行。晚得天童慈航印記。即歸里之杉溪卓庵居焉。奉己甚約。食僅足而已。嵓谷幽遠。水木清華。眇然絕俗離世。若將終身。有偈曰。茆庵卜築向溪南。軌跡惟饒野鹿參。昨夜蒲檐霜月白。最憐松葉落鬖鬖。又曰。高懸棕拂與筇枝。覿面相呈早費辭。此外更無親切句。不知若個解尋思。豈非高尚其志者歟。或議其不得激發後學為不幸。予謂以棕拂筇枝示人。止此足矣。又何必別求語言哉。
秀嵓瑞禪師
曰。大慧和尚舉。趙州一日在佛殿上見文遠禮佛。以拄杖打一下。遠云。禮
【現代漢語翻譯】 現代漢語譯本 老者隨後進入房間，佛照禪師又重複了之前的話。老者回答說：『貪戀觀看白浪，卻丟失了手中的船槳。』佛照禪師說：『老頭子，這麼大年紀了，還說這樣的話。』你看剛才那個年輕人說出這句話后，天目禪師在佛照禪師門下依止三年，因為不接受書狀的職務，經過靈巖寺時，癡鈍禪師也舉了之前的話，回答也和之前一樣。癡鈍禪師說：『這句話只在育王寺能用得上，我這裡連飯和水都還沒到你吃呢。』唉！這兩位老禪師接引人竟然是這樣，難怪能成為萬世師表啊。
少室睦禪師
在瑞巖寺，恰逢鳳山礪老拿著松源禪師的畫像請他作贊。讚語是：『開口不在舌頭上，話語就落下了。』『大力氣的人抬不起腳，也不算過分。』平生就用這些東西，卻被鳳山礪老捉弄失敗。瑞巖禪師這樣讚揚，也是引賊入室。少室宗眼禪師，端正得就像這樣。這是告訴人們不要只在語言的末節上從事啊。
本真書記
福唐朱氏的兒子，放棄儒學，依止資福山的山主剃度出家。出山后遍參各個寺院。有特立獨行的操守。晚年得到天童慈航禪師的印可。就回到家鄉的杉溪，住在簡陋的庵里。對待自己非常節儉，食物僅僅夠吃而已。山谷幽深偏遠，水和樹木清新秀麗，渺小地與世隔絕，好像要終老一生。有偈語說：『茅草菴建在溪水南，軌跡只有野鹿來陪伴。昨夜草屋屋檐上霜月潔白，最讓人憐愛的是飄落的松葉。』又說：『高高掛起棕櫚拂塵和竹杖，面對面地呈現早就多費口舌。除此之外再沒有更親切的話語，不知道哪個人能理解其中的深意。』這難道不是志向高尚的人嗎？有人議論他不能夠激發後學是不幸的。我認為用棕櫚拂塵和竹杖來開示人，到此就足夠了，又何必另外尋求語言呢？
秀巖瑞禪師
說：大慧禪師舉例說，趙州禪師有一天在佛殿上看見文遠禪師禮佛，就用拄杖打了他一下。文遠禪師說：『禮』
【English Translation】 English version The old man then entered the room. Fozhao (Buddha Illumination) Zen Master repeated the previous conversation. The old man replied, 'Greedy to watch the white waves, but lost the oar in hand.' Fozhao said, 'Old man, so old, still saying such things.' You see, after that young man said this, Tianmu (Eye of Heaven) Zen Master stayed with Fozhao for three years. Because he did not accept the position of scribe, when passing Lingyan Temple, Chidun (Foolish Dull) Zen Master also raised the previous conversation, and the answer was the same as before. Chidun said, 'This saying can only be used in Yüwang Temple; here, even the rice and water haven't reached your mouth yet.' Alas! These two old Zen masters receive people like this, no wonder they can become teachers for all ages.
Shaoshi Mu Zen Master
At Ruiyan Temple, it happened that Elder Fengshan Li held a portrait of Songyuan (Pine Spring) Zen Master and asked him to write a eulogy. The eulogy said, 'Opening the mouth is not on the tongue; words fall away.' 'A person of great strength cannot lift his feet; it is not too much.' He used these things all his life, but was defeated by Fengshan Li. Ruiyan Zen Master praised in this way, which is also leading a thief into the house. Shaoshi Zongyan (Lineage Eye) Zen Master, upright like this. This is to tell people not to merely engage in the trivialities of language.
Benzhen Secretary
The son of the Zhu family of Futang, abandoned Confucianism and followed the abbot of Zifu Mountain to shave his head and become a monk. After leaving the mountain, he visited various monasteries. He had an independent character and conduct. In his later years, he received the seal of approval from Tiantong Cihang (Compassionate Voyage) Zen Master. He then returned to his hometown of Shanxi and lived in a simple hermitage. He was very frugal with himself, and his food was barely enough to eat. The valley was secluded and remote, and the water and trees were fresh and beautiful, isolated from the world, as if he would spend his whole life there. There is a verse that says, 'The thatched hut is built south of the stream; only wild deer accompany my tracks. Last night, the frost on the eaves of the thatched roof was white; what I pity most are the falling pine needles.' Another verse says, 'Hanging high the palm whisk and bamboo staff, presenting them face to face is already a waste of words. Besides this, there are no more intimate words; I wonder who can understand the deep meaning.' Is this not a person of noble aspirations? Some people argue that it is unfortunate that he cannot inspire later learners. I think that using the palm whisk and bamboo staff to instruct people is enough; why seek other words?
Xiuyan Rui Zen Master
Said: Dahui (Great Wisdom) Zen Master cited an example, Zhao Zhou (Zhao Province) Zen Master saw Wenyuan (Far Hearing) Zen Master bowing to the Buddha in the Buddha hall one day, and hit him with his staff. Wenyuan Zen Master said, 'Bowing.'
佛也是好事。州云。好事不如無。頌曰。文遠修行不著空。時時瞻禮紫金容。趙州拄杖雖然短。腦後圓光又一重。大圓見曰。妙喜作用不減嵓頭．死心。肯來商確。可謂光前絕後。今為改末句必來。但恐不得相見矣。改云。劃破華山千萬重。大慧聞之。果欲詣見。而大圓已遷化。只題其錄云。七佛命脈。諸祖眼睛。但看此錄。一切現成。二老相敬如此。今無復見其人。氣𦦨猶迫人。烏乎。二大老故無復見。秀巖亦已矣。因緣而識之。有能于筆語外著得隻眼。庶免三人證龜也。
枯崖和尚漫錄捲上 卍新續藏第 87 冊 No. 1613 枯崖漫錄
枯崖和尚漫錄卷中
祖賢首座
撫之金溪人。人品高妙。得法于癡鈍。久留閩南。欲歸鄉。至義江有感而反。焚綾牒。與歸竟嘉編茅。隱於莆之土囊山。嘉既赴福師長生之招。即遷於黃山篠塘。自杇土室僅容膝。扁曰樂此。遠近者聞之。始供以粟焉。居二十年如一日。郡侯曾公用虎高其風。以囊山慈壽虛席禮請。不赴。嘗撰十不去以見意。末章云。十不去。止此便為諸佛土。假饒天子詔書來。向道不須生事故。復齋陳公宓。與論持敬二字。答云。敬足矣。何用持為。遷化后。玉堂林公希逸祭以文。略曰。六經之外。得此良友。余近與方．劉諸
【現代漢語翻譯】 現代漢語譯本： 佛也是好事。趙州禪師說：『好事不如無。』頌詞說：『文遠修行不執著于空，時時瞻仰佛的紫金色容。趙州禪師的拄杖雖然短，腦後的圓光又增加了一重。』大圓禪師評論說：『妙喜禪師的作用不亞於巖頭禪師和死心禪師。肯來商量確定，可稱得上光前絕後。』現在為他改動末句，必定會來，只是恐怕不得相見罷了。改作：『劃破華山千萬重。』大慧禪師聽聞此事，果然想要前去拜見，而大圓禪師已經圓寂。只在他的語錄上題寫道：『七佛的命脈，諸祖的眼睛，只要看此語錄，一切都是現成的。』兩位老禪師互相敬重如此。如今再也見不到這樣的人了，氣概仍然逼人。唉！兩位大老禪師已經不能再見了，秀巖禪師也已經去世了。因緣而認識他們，有誰能在筆墨言語之外看得透徹，或許可以避免三人成虎的謬誤。
枯崖和尚漫錄捲上 卍新續藏第 87 冊 No. 1613 枯崖漫錄
枯崖和尚漫錄卷中
祖賢首座
撫州金溪人。人品高尚玄妙。從癡鈍禪師處得法。長久留在閩南。想要回鄉，到達義江時有所感悟而返回。焚燒綾牒，最終在嘉靖年間(1522-1566)編茅屋，隱居在莆田的土囊山。嘉靖年間(1522-1566)應福師長生寺的邀請，就遷居到黃山篠塘。自己用泥土建造的屋子僅能容納膝蓋，題名為『樂此』。遠近的人聽說了，開始供給他糧食。居住二十年如一日。郡侯曾公用虎認為他的風尚高潔，想用囊山慈壽寺的空缺席位禮請他，他不答應。曾經撰寫『十不去』來表達心意。最後一章說：『十不去，止在這裡便是諸佛的國土。即使天子的詔書來了，也說不必生事。』復齋陳公宓，與他討論持敬二字，回答說：『敬就足夠了，何必執著于持呢？』圓寂后，玉堂林公希逸用文章祭奠他，大略說：『在六經之外，得到這位良友。』我近來與方、劉諸位
【English Translation】 English version: 'Buddha is also a good thing.' Zhàozhōu (a famous Chan master) said, 'A good thing is not as good as nothing.' The verse says, 'Wényuǎn (a monk's name) cultivates without being attached to emptiness, constantly revering the purple-gold countenance of the Buddha. Zhàozhōu's staff is short, but the halo behind his head adds another layer.' Dàyuán (a monk's name) commented, 'Miàoxǐ's (a monk's name) function is no less than Yántóu's (a monk's name) and Sǐxīn's (a monk's name). If one is willing to discuss and confirm, it can be called unprecedented and unsurpassed.' Now, changing the last line for him, he will surely come, but I fear we will not meet. Changed to: 'Splitting Mount Hua into ten million layers.' Dàhuì (a monk's name) heard of this and indeed wanted to visit, but Dàyuán had already passed away. Only inscribed on his record: 'The lifeline of the Seven Buddhas, the eyes of the Patriarchs, just look at this record, everything is readily available.' The two old masters respected each other so much. Now we can no longer see such people, their spirit still presses upon us. Alas! The two great old masters can no longer be seen, and Xiùyán (a monk's name) has also passed away. Through causes and conditions, I came to know them. If anyone can see through the words and writings, perhaps they can avoid the fallacy of 'three men make a tiger'.
Kūyá (a monk's name)'s Random Records, Volume 1 卍 New Continued Collection, Volume 87, No. 1613, Kūyá's Random Records
Kūyá's Random Records, Volume 2
Chief Seat Zǔxián (a monk's name)
A native of Jīnxī in Fǔzhōu. His character was noble and profound. He obtained the Dharma from the monk Chīdùn (a monk's name). He stayed in southern Fujian for a long time. Wanting to return home, he had an epiphany at Yì River and turned back. He burned the silk certificate and eventually built a thatched hut in the Tǔnáng Mountain in Pútián during the Jiājìng era (1522-1566). During the Jiājìng era (1522-1566), he moved to Xiǎotáng in Huangshan at the invitation of Fúshī Chángshēng Temple. He built a mud room that could barely accommodate his knees, naming it 'Finding Joy Here'. People from far and near heard of it and began to provide him with grain. He lived there for twenty years as if it were one day. County Magistrate Zēng Gōngyònghǔ admired his noble character and wanted to invite him to fill the vacant seat at Nángshān Císhòu Temple, but he refused. He once wrote 'Ten Not to Go' to express his intention. The last chapter says, 'Ten Not to Go, staying here is the Buddhas' land. Even if the Emperor's edict comes, say there is no need to cause trouble.' Fùzhāi Chén Gōngmì discussed the two words 'holding reverence' with him, and he replied, 'Reverence is enough, why bother holding onto it?' After his passing, Yùtáng Lín Xīyì offered a eulogy, roughly saying, 'Outside the Six Classics, I found this good friend.' Recently, I and Fāng, Liú, and others
公游石室。晚造其故廬。月色清朗。松聲蕭騷。慨然想見其高標逸緻也。
鐵鞭韶禪師
直諒不窺密。福州綿亭人也。赴溫陵光孝請。開堂祝聖。拈香罷。乃云。喚什麼作第一義。莫有旁不甘者么。出來道看。時有僧出問。頂𩕳摩醯眼卓豎。拈拄杖。卓一下。云。住。住。今日開堂。不比尋常佛事。設問答到彌勒下生。鉤鎖連環。盛水不漏。也只是鼓粥飯氣。于自己了沒交涉。所以道。問不在答處。答不在問處。問答交馳。如青天轟霹靂。看者不容眨眼。那堪更向言中定旨。句下明宗。大似緣木求魚。守株待兔。殊不知我宗無語句。亦無一法與人。這裡徹去。皇恩佛恩一時報畢。其或未然。更為錦上添花。復卓拄杖。下座。有八會錄行世。審聲以知音。審音以知樂。
覺庵趙贊府
看釋書有省。休官依翠微。乞名惟覺。裂冠剃髮。具毗尼。后居山。有偈曰。氣衰力憊不堪言。得意濃時便息肩。棄俗棄官兼棄欲。由人由命更由天。饑來爛煮黃糧飯。困后和衣白日眠。山鳥一聲驚夢覺。不知今夕是何年。可謂幽人貞吉。中不自亂也。
破庵先禪師
嘗曰。今時兄弟。做工夫不索性。所以不見效驗。我行腳時。密庵住衢州烏巨山。我在彼中充知客。解職了。往見水庵于雙林。兩廊長。
【現代漢語翻譯】 現代漢語譯本：
公（指某人，此處指代不明）遊覽石室，傍晚拜訪他的舊居。月色清朗，松濤陣陣，令人不禁感慨，想見他高潔的品格和超逸的志趣啊。
鐵鞭韶禪師
為人正直忠厚，從不做暗地裡的勾當。他是福州綿亭人。前往溫陵光孝寺請求開堂說法。拈香完畢后，便說：『你們說什麼是第一義諦？莫非有不服氣的嗎？出來說說看。』當時有個僧人出來問道：『頂𩕳（頭頂肉髻，佛的三十二相之一）摩醯（大自在天，印度教主神之一）眼卓豎（眼睛向上直視）。』禪師拿起拄杖，用力一擊，說：『住！住！今日開堂，不同於尋常的佛事。即使問答到彌勒（未來佛）下生，鉤鎖連環，滴水不漏，也只是在鼓動粥飯之氣，與自己的了悟毫無關係。』所以說：『問不在答處，答不在問處。』問答交錯，如同青天霹靂，觀看的人都來不及眨眼。哪裡還能夠在言語中確定宗旨，在語句下明白宗義呢？這就像緣木求魚，守株待兔一樣。殊不知我宗沒有語句，也沒有一法可以給人。在這裡徹底領悟，皇恩佛恩一時報答完畢。如果還沒有領悟，就更是錦上添花。』再次敲擊拄杖，走下法座。有《八會錄》流傳於世。審察聲音可以瞭解音律，審察音律可以瞭解音樂。
覺庵趙贊府
閱讀佛經有所領悟，於是辭官隱居翠微山。請求賜名為『覺』。剃髮染衣，具足比丘戒。後來隱居山中，作偈說：『氣衰力憊不堪言，得意濃時便息肩。棄俗棄官兼棄欲，由人由命更由天。饑來爛煮黃糧飯，困后和衣白日眠。山鳥一聲驚夢覺，不知今夕是何年。』可以說是幽居之人守正得吉，內心不為外物所擾。
破庵先禪師
曾經說過：『現在的修行人，做功夫不夠徹底，所以不見成效。我當年行腳的時候，密庵禪師住在衢州烏巨山。我在那裡擔任知客。卸任后，前往雙林拜見水庵禪師。兩廊很長。』
【English Translation】 English version:
Lordship (referring to someone, the specific referent is unclear) visited the Stone Chamber. In the evening, he called upon his old residence. The moonlight was clear and bright, and the sound of the pines rustled. One could not help but sigh, imagining his noble character and unrestrained aspirations.
Zen Master Tiebian Shao
He was upright and honest, never engaging in secret dealings. He was a native of Mian Ting in Fuzhou. He went to Guangxiao Temple in Wenling to request to open a Dharma assembly. After offering incense, he said, 'What do you call the First Principle? Is there anyone who is not satisfied? Come out and speak.' At that time, a monk came out and asked, 'The crown protuberance (Ushnisha, one of the thirty-two marks of the Buddha) and the eyes of Maheśvara (Shiva, one of the principal deities of Hinduism) stand erect.' The Zen master picked up his staff, struck it forcefully, and said, 'Stop! Stop! Today's Dharma assembly is different from ordinary Buddhist events. Even if the questions and answers continue until Maitreya (the future Buddha) descends, interlocked like chains, without any leakage, it is only stirring up the energy of porridge and rice, and has nothing to do with one's own enlightenment.' Therefore, it is said, 'The question is not in the answer, and the answer is not in the question.' The questions and answers intersect like a thunderbolt in the clear sky, leaving the viewers no time to blink. How can one determine the purpose in words and understand the doctrine in sentences? This is like climbing a tree to catch a fish or waiting by a stump for a rabbit. Little do they know that my school has no words and no Dharma to give to others. If you thoroughly understand here, you will repay the Emperor's grace and the Buddha's grace at once. If you have not yet understood, it is even more like adding flowers to brocade.' He struck the staff again and stepped down from the Dharma seat. The 'Eight Assemblies Record' is circulated in the world. By examining the sound, one can understand the tone; by examining the tone, one can understand the music.
Prefect Zhao of Jue'an
Having gained insight from reading Buddhist scriptures, he resigned from his official position and retired to Cuiwei Mountain. He requested to be named 'Jue' (Awakening). He shaved his head, donned robes, and fully observed the Vinaya (monastic rules). Later, he lived in seclusion in the mountains and composed a verse: 'My energy is declining and my strength is exhausted, unbearable to speak of; when I was at the height of my success, I rested my shoulders. Abandoning the secular, abandoning officialdom, and abandoning desires, it is up to people, up to fate, and even up to heaven. When hungry, I roughly cook yellow millet rice; when tired, I sleep in my clothes during the day. The sound of a mountain bird startles me from my dream, and I do not know what year it is tonight.' It can be said that a recluse is righteous and auspicious, and his mind is not disturbed by external things.
Zen Master Po'an Xian
He once said, 'Today's practitioners do not put their full effort into their practice, so they do not see results. When I was traveling, Zen Master Mi'an lived in Wuju Mountain in Quzhou. I served as the receptionist there. After resigning, I went to Shuanglin to visit Zen Master Shui'an. The two corridors were long.'
我每夜不睡。從東廊行到西廊。提起話頭做工夫。行三兩匝了。歸堂中打一著。上下間兄弟。一似爛冬瓜相似。覷了自思量道。我若不著便。也似者一堂爛冬瓜。討什麼碗子。我在那時。做得些工夫。室中也開得口。只是命根未斷。心下畢竟不穩。遂起單。至平江萬壽僧堂前歇。那時是燈止庵住萬壽。是無鼻孔長老。粥罷打鼓入室。我心裡欺他不去。有同行去入室了。卻來問我。你去入室也未。我謾同行云。我去入室了。又卻自思量道。他是我同行。我謾他。心下未穩當。漸要歸川去。卻是如何。如此思量。心中躁悶。遂行入僧堂後去。忽然舉頭見照堂二字。從前疑情頓釋。迤邐上蔣山。再見密庵。室中無不契合。破庵參禪如韓信軍孤在水上。必死無二志。所以勝也。
秀巖瑞禪師
上堂。舉馬祖日面月面。後來水庵頌云。日面月面。胡來漢現。胡漢不來。清光一片。拈云。見馬大師未可。秀巖也有頌。日面月面。磚頭瓦片。踢倒凈瓶。撼動門扇。舉老宿一夏不與僧說話語。拈云。者僧正是飯蘿里餓死漢。老宿著甚死急。恁么見解。喚來痛打一頓。趁出三門。為甚如此。為人須為徹。殺人須見血。烏乎。為拙庵拈出底。木庵處得來。語在叢林。話在人口。雖然。要見秀嵓。猶隔海在。
江西云臥瑩
【現代漢語翻譯】 現代漢語譯本 我每晚都睡不著覺，從東邊的走廊走到西邊的走廊，提起話頭來做功夫。走兩三圈后，回到禪堂中打坐。看看上上下下的師兄弟們，一個個都像爛冬瓜一樣。自己思量著：『我如果不能開悟，也會像這一堂的爛冬瓜一樣，還有什麼用呢？』我在那時，也做了一些功夫，在禪房裡也能說出一些道理，只是生死根本的問題沒有解決，心裡終究不踏實。於是離開寺院，到平江（今江蘇蘇州）萬壽寺的僧堂前休息。那時是燈止庵（禪師名號）住持萬壽寺，他被稱為『無鼻孔長老』。早粥過後，他打鼓進入禪房。我心裡輕視他，不想去。有同行的僧人去入禪房了，回來問我：『你去入禪房了嗎？』我欺騙同行的僧人說：『我去了。』但又自己思量道：『他是我同行的僧人，我欺騙了他，心裡還是不穩當。』漸漸地想要回四川去，但又該如何是好？如此思量，心中煩躁鬱悶，於是走到僧堂的後面去。忽然抬頭看見『照堂』二字，從前的疑惑頓時消解。之後慢慢地登上蔣山（今南京紫金山），再次見到密庵（禪師名號），在禪房中沒有不契合的地方。破庵（禪師名號）參禪就像韓信（漢朝名將）的軍隊孤立在水上，抱著必死的決心，沒有二心，所以才能勝利。
秀巖瑞禪師（禪師名號）
上堂說法，舉出馬祖（禪師名號）的『日面佛，月面佛』的公案。後來水庵（禪師名號）作頌說：『日面佛，月面佛，胡人來，漢人現，胡人漢人都不來，一片清光。』秀巖禪師拈出說：『見馬祖大師還不行，我秀巖也有頌：日面佛，月面佛，磚頭瓦片，踢倒凈瓶，撼動門扇。』又舉出老宿（老修行）一個夏天不與僧人說話的典故。拈出說：『這個僧人正是飯籮里餓死的漢。老宿有什麼著急的？』像這樣的見解，叫他來痛打一頓，趕出山門。為什麼這樣？為人就要徹底，殺人就要見血。唉！為拙庵（禪師名號）拈出的，木庵（禪師名號）從哪裡得來的？話語在叢林中流傳，故事在人們口中講述。雖然如此，要見秀巖禪師，還隔著大海呢。
江西云臥瑩（禪師名號）
【English Translation】 English version Every night I cannot sleep. I walk from the east corridor to the west corridor, raising topics to do kung fu (spiritual practice). After walking two or three rounds, I return to the meditation hall to sit. Looking at the brothers above and below, they all seem like rotten winter melons. I think to myself: 'If I cannot attain enlightenment, I will be like these rotten winter melons in this hall, what use will I be?' At that time, I did some kung fu, and I could speak some principles in the meditation room, but the fundamental issue of life and death was not resolved, and my heart was ultimately uneasy. So I left the monastery and rested in front of the monks' hall of Wanshou Temple in Pingjiang (present-day Suzhou, Jiangsu). At that time, Deng Zhi'an (Zen master's name) was the abbot of Wanshou Temple, and he was called 'Elder Without Nostrils'. After the morning porridge, he beat the drum and entered the meditation room. I despised him in my heart and didn't want to go. Some fellow monks went to enter the meditation room and came back to ask me: 'Did you go to enter the meditation room?' I lied to the fellow monks and said: 'I went.' But then I thought to myself: 'He is my fellow monk, I lied to him, and my heart is still uneasy.' Gradually, I wanted to return to Sichuan, but what should I do? Thinking like this, my heart was restless and depressed, so I walked to the back of the monks' hall. Suddenly, I looked up and saw the words 'Zhaotang', and the doubts from before were immediately resolved. Afterwards, I slowly climbed Jiang Mountain (present-day Zijin Mountain in Nanjing), and saw Mi'an (Zen master's name) again, and there was nothing that did not fit in the meditation room. Po'an's (Zen master's name) Chan practice was like Han Xin's (a famous general of the Han Dynasty) army isolated on the water, with the determination to die, without any second thoughts, so he could win.
Zen Master Xiuyan Rui (Zen master's name)
Ascending the hall to give a Dharma talk, he cited the case of Mazu's (Zen master's name) 'Sun-faced Buddha, Moon-faced Buddha'. Later, Shui'an (Zen master's name) composed a verse saying: 'Sun-faced Buddha, Moon-faced Buddha, the barbarian comes, the Han appears, neither the barbarian nor the Han comes, a pure light.' Zen Master Xiuyan picked it up and said: 'Seeing Master Mazu is not enough, I, Xiuyan, also have a verse: Sun-faced Buddha, Moon-faced Buddha, bricks and tiles, kicking over the clean bottle, shaking the door. 'He also cited the story of an old monk (old practitioner) who did not speak to the monks for a summer. Picking it up, he said: 'This monk is exactly a Han who starved to death in a rice basket. What is the old monk in a hurry for?' With such a view, call him to be beaten severely and driven out of the mountain gate. Why is this? To help people, you must be thorough, to kill people, you must see blood. Alas! What Zhuo'an (Zen master's name) picked out, where did Mu'an (Zen master's name) get it from? Words are spread in the jungle, and stories are told in people's mouths. Even so, to see Zen Master Xiuyan is still across the sea.
Jiangxi Yunwo Ying (Zen master's name)
庵主
曰。徑山謙首座。歸建陽。結茅于仙洲山。聞其風者。悅而歸之。如曾侍郎天游．呂舍人居仁．劉寶學彥修。朱提刑元晦以書牘問道。時至山中。有答元晦。其略曰。十二時中。有事時隨事應變。無事時便回頭。向這一念子上提撕。狗子還有佛性也無。趙州云。無。將這話頭只管提撕。不要思量。不要穿鑿。不要生知見。不要強承當。如閤眼趒黃河。莫問趒得過趒不過。盡十二分氣力打一趒。若真個趒得。這一趒便百了千當也。若趒未過。但管趒。莫論得失。莫顧危亡。勇猛向前。更休擬議。若遲疑動念。便沒交涉也。謙嘗從劉寶學請。住建之開善。向與云臥同侍大慧最久。劉朔齋云。文公朱夫子。初問道延平。篋中所攜惟孟子一冊．大慧語錄一部耳。
臨安府凈慈北澗簡禪師
贊茶陵郁云。進步竿頭攧斷橋。太虛凸處水天凹。古今吃攧人多少。不似阇梨這一交。贊靈照女云。屋裡橫機抗老爺。門前斂手揖丹霞。娘生爺養好兒女。也有許多無賴查。叢林多誦之。淳祐丙午三月晦日。書偈云。平生無伎倆。赤腳走須彌。一步闊一步。三更過鐵圍。且曰。翌日可行矣。至期。趺坐而滅。中舍程公公許奠以文。略曰。踞南山頂。垂綸千尺。湖水渺彌。魚寒不食。示病及期。體臞神逸。維莫之春。參
【現代漢語翻譯】 現代漢語譯本 庵主
徑山謙首座，回到建陽（今福建建甌），在仙洲山結廬而居。聽聞他風範的人，欣悅地歸附他，如曾侍郎天游、呂舍人居仁、劉寶學彥修。朱提刑元晦（朱熹）以書信請教。有時來到山中。有答覆元晦的信，其中大略是說：『十二時辰中，有事的時候就隨著事情應變，沒事的時候就回頭，向著這一念頭上提撕（警覺）。狗子還有佛性嗎？趙州禪師說：沒有。將這句話頭只管提撕，不要思量，不要穿鑿附會，不要生出知見，不要強行承擔。如同閉著眼睛跳黃河，莫問跳得過跳不過，盡十二分氣力打一跳。如果真能跳得過，這一跳便百了千當了。如果跳不過，只管跳，莫論得失，莫顧危亡，勇猛向前，更不要擬議。如果遲疑動念，便沒有交涉了。』謙禪師曾經從劉寶學請教，住在建之開善寺。先前與云臥禪師一同侍奉大慧宗杲禪師最久。劉朔齋說，文公朱夫子（朱熹），最初問道于延平（今福建南平），箱中所帶的只有《孟子》一冊、《大慧語錄》一部而已。
臨安府（今浙江杭州）凈慈北澗簡禪師
贊茶陵郁禪師說：『進步竿頭攧斷橋，太虛凸處水天凹。古今吃攧人多少，不似阇梨這一交。』贊靈照女說：『屋裡橫機抗老爺，門前斂手揖丹霞。娘生爺養好兒女，也有許多無賴查。』叢林中很多人誦讀這些話。淳祐丙午（1246年）三月晦日，書寫偈語說：『平生無伎倆，赤腳走須彌。一步闊一步，三更過鐵圍。』並且說：『明日可行了。』到了那天，趺坐而圓寂。中舍程公公許諾撰寫祭文，大略是說：『踞南山頂，垂綸千尺，湖水渺彌，魚寒不食。示病及期，體臞神逸，維莫之春，參。』
【English Translation】 English version Abbot of a Nunnery
Zen Master Qian of Jing Shan Monastery, returned to Jianyang (present-day Jian'ou, Fujian), and built a hermitage on Mount Xianzhou. Those who heard of his virtue were delighted and came to him, such as Vice Minister Zeng Tianyou, Secretary Lü Juren, and Scholar Liu Baoxue Yanxiu. Prosecutor Zhu Yuanhui (Zhu Xi) inquired with letters. Sometimes he came to the mountain. There was a reply to Yuanhui, which roughly said: 'In the twelve periods of the day, when there is something to do, respond to it accordingly; when there is nothing to do, turn back and focus on this one thought. Does a dog have Buddha-nature or not? Zen Master Zhaozhou said: No. Just keep contemplating this statement, do not speculate, do not make far-fetched interpretations, do not give rise to opinions, do not forcibly assume. It is like jumping across the Yellow River with your eyes closed, do not ask whether you can jump over it or not, use all your strength to make a jump. If you can really jump over it, this one jump will solve everything. If you cannot jump over it, just keep jumping, do not worry about gains and losses, do not fear danger and death, advance bravely, and do not hesitate. If you hesitate and have thoughts, then there is no connection.' Zen Master Qian once asked Liu Baoxue for instruction and lived in Kaisan Temple in Jian. Previously, he and Zen Master Yunwo had served the Great Master Dahui Zonggao for the longest time. Liu Shuozhai said that Master Zhu, Duke of Wen (Zhu Xi), initially inquired about the Way in Yanping (present-day Nanping, Fujian), and the only things he carried in his box were a copy of the Mencius and a copy of the Records of Dahui.
Zen Master Jian of Beijian, Jingci Monastery, Lin'an Prefecture (present-day Hangzhou, Zhejiang)
He praised Zen Master Chaling Yu, saying: 'Advancing on the tip of a pole, stumbling and breaking the bridge, where the void bulges, the water and sky are concave. How many people have stumbled throughout history, not like this fall of the Venerable.' He praised the woman Lingzhao, saying: 'Inside the house, she sets up the loom against the old man, in front of the door, she folds her hands and greets Danxia. A good daughter born of her mother and raised by her father, yet there are many rascals who investigate.' Many in the monastic community recited these words. On the last day of the third month of Chunyou Bingwu (1246), he wrote a verse saying: 'All my life I have no skills, walking barefoot on Mount Sumeru. One step wide, one step wide, passing through the Iron Mountains in the third watch of the night.' And he said: 'Tomorrow I can go.' On that day, he sat in meditation and passed away. Zhongshe Cheng Gonggong promised to write a eulogy, which roughly said: 'Perched on the top of South Mountain, casting a line of a thousand feet, the lake water is vast, the fish are cold and do not eat. Showing illness and reaching the time, the body is thin and the spirit is at ease, in the spring of Weimo, participating.'
徒雲集。師顧而笑。吾歸有日。題四句偈。茲為絕筆。及孟夏朔。泊然入寂。師昔所證。本自綿密。末後一著。乃見真實。是為實錄。噫。老澗神情秀特。博學強記。而喜為文。得法于東庵佛照。昔甘露滅．瑩仲溫皆見地明白。其可以文字多之。老澗委順時。尤殊特若此。
參預真文忠公德秀
與雙徑崧少林同里閈。相與講道。翰帖往來。無歲無之。一帖云。甲子乙丑年間。在延平。嘗夢至一所。十六羅漢在焉。其中相好端嚴者。忽開目相視。微笑曰。得大堅固力。俄而天樂浮空而至。音節之妙。絕異世間。遂寤。今將三十載。佩服不忘。近於夢筆得閑山一片。筑小庵其上。欲以大堅固力為銘。擬得吾師一偈。以開發蒙滯。等覺亦舊遊也。其能忘情乎。余見此帖于徑山三塔庵。烏乎。西山可謂三十年一夢而覺矣。欲銘大堅固力寐語作么。何必佛行重說偈言。
慶元府小靈隱柏巖凝禪師
性簡亢。無所交接。乃息庵法嗣。住金文日。提綱云。盡大地是個住處。不用強安排。盡大地是個當人。何須求影跡。東邊住喚作東邊長老。西邊住喚作西邊長老。翻來覆去。橫倒豎直。一月之間。做出許多不唧𠺕。雖然。你要見凝上座。又卻在那邊更那邊。你不要見。又卻在你諸人眉毛眼睫上。如是而住。如
【現代漢語翻譯】 現代漢語譯本
眾弟子聚集。老師環顧四周，笑著說：『我回歸的日子快到了。』於是題寫了四句偈語，作為最後的絕筆。到了孟夏初一（農曆四月一日），老師安詳地入寂。老師過去所證悟的，本來就非常精深細密，這最後的一著，才真正顯現了真實。這就是實錄。唉！老澗禪師神情秀美獨特，博學強記，而且喜歡寫作。他從東庵佛照禪師那裡得到了佛法。過去甘露滅和瑩仲溫都見地明白，他們的見解可以用文字來概括。老澗禪師順應時勢，尤其與衆不同，就像這樣。
參預真文忠公德秀
與雙徑崧禪師、少林禪師是同鄉鄰里，互相講論佛道，書信往來，每年不斷。一封信中說：『甲子年（1264年）乙丑年（1265年）間，我在延平，曾經夢到一處地方，有十六羅漢在那裡。其中一位相貌端莊威嚴的羅漢，忽然睜開眼睛看著我，微笑著說：「得到大堅固力。」不久，天樂從空中飄然而至，音節的奇妙，完全不同於世間。』於是醒了過來。如今將近三十年了，仍然佩服不忘。最近在夢筆山得到一片空閑的山地，在上面建造小庵，想要用『大堅固力』作為銘文。想請我的老師作一首偈語，以啓發我的矇昧。等覺禪師也是老朋友了，他能忘記這份情誼嗎？我在徑山三塔庵看到了這封信。唉！西山禪師可以說是三十年一夢而覺悟了。想要用『大堅固力』來銘記夢中的話語做什麼呢？何必讓佛陀再次宣說偈語呢？
慶元府小靈隱柏巖凝禪師
性格簡樸剛直，不與人交往。他是息庵禪師的法嗣。住在金文寺時，他提出的綱要是：『整個大地就是一個住處，不用勉強安排。整個大地就是當人（指每個人自身），何須向外尋求影跡？』住在東邊就叫做東邊長老，住在西邊就叫做西邊長老。翻來覆去，橫倒豎直，一個月之內，做了許多無聊的事情。雖然如此，如果你想見凝上座，又在那邊更那邊。你不想見，又在你們每個人的眉毛眼睫上。像這樣安住，就像這樣。
【English Translation】 English version
The disciples gathered. The master looked around and smiled, saying, 'The day of my return is near.' Then he inscribed a four-line verse as his final writing. On the first day of the fourth lunar month, he peacefully entered nirvana. What the master had realized in the past was already profound and subtle. This final act truly revealed the truth. This is the true record. Alas! Old Jian (Lao Jian, name of the master) had a beautiful and unique demeanor, was learned and had a strong memory, and loved to write. He received the Dharma from Dong'an Fozhao (Dong'an Fozhao, name of a Zen master). In the past, Ganlu Mie (Ganlu Mie, name of a Zen master) and Ying Zhongwen (Ying Zhongwen, name of a Zen master) both had clear understanding, and their insights can be summarized in writing. Old Jian's (Lao Jian) compliance with the times was especially unique, just like this.
Participating in Zhen Wenzhong Gong Dexiu (Zhen Wenzhong Gong Dexiu, a historical figure)
He was a neighbor with Shuangjing Song (Shuangjing Song, name of a Zen master) and Shaolin (Shaolin, name of a Zen master) from the same village, discussing the Dao with each other, exchanging letters every year. One letter said: 'Between the years of Jiazi (1264 AD) and Yichou (1265 AD), I was in Yanping. I once dreamed of a place where there were sixteen Arhats. Among them, one Arhat with a dignified appearance suddenly opened his eyes, looked at me, and smiled, saying, 'Gained great steadfast power.' Soon, heavenly music floated from the sky, the wonderfulness of the melody completely different from the world.' Then I woke up. Now it has been nearly thirty years, and I still admire and remember it. Recently, I obtained a piece of idle land on Mengbi Mountain and built a small hermitage on it, wanting to use 'Great Steadfast Power' as the inscription. I would like to ask my teacher for a verse to enlighten my ignorance. Dengjue (Dengjue, name of a Zen master) is also an old friend, can he forget this friendship?' I saw this letter at the Three Pagoda Temple on Jing Mountain. Alas! It can be said that Zen Master Xishan (Xishan, name of a Zen master) awakened from a thirty-year dream. What is the point of using 'Great Steadfast Power' to inscribe the words in the dream? Why should the Buddha repeat the verses?
Zen Master Baiyan Ning of Xiaolingyin Temple in Qingyuan Prefecture
He was simple and upright in nature, and did not associate with others. He was a Dharma successor of Xi'an (Xi'an, name of a Zen master). When he lived in Jinwen Temple, the outline he proposed was: 'The entire earth is a dwelling place, no need to force arrangements. The entire earth is the very person (referring to oneself), why seek external traces?' Living in the east is called the Elder of the East, living in the west is called the Elder of the West. Turning back and forth, horizontally and vertically, within a month, many boring things were done. Even so, if you want to see Zen Master Ning, he is over there and even further over there. If you don't want to see him, he is on the eyebrows and eyelashes of each of you. Abide like this, just like this.'
是而說。一個舌頭分作兩橛。且道那個舌頭。顧左右云。了。大抵步驟熟。如籋云汗血。無蹇態也。
秀巖瑞禪師
與無用．松源入閩。見乾元木庵。問。近離甚處。曰。鼓山。曰。恰欲得鼓山信。將得來么。巖展兩手。庵曰。參堂去。俾其執庫務。亦不憚勞。庵陰奇之。洗衣次。庵曰。作什麼。巖提起衣。庵曰。答話也不會。巖擬議。庵便掌。忽省發。后住明之育主。為佛照嗣。庵聞之。寄以偈曰。媽媽年來齒髮疏。心心只是念奴奴。一從嫁與潘郎后。記得從前梳洗無。余昔預石門會和尚法席於九峰。聞其言如此。
鐵鞭韶禪師
剛正孤硬。以大法為重任。住吳門承天。廣架僧堂。以延衲子。室中舉狗子佛性話驗之。少有契者。元雙杉時在會中。投偈云。狗子無佛性。一正一切正。寰中天子來。塞外將軍令。鐵鞭領之。
笑庵悟禪師
周氏。居蘇之常熟。久侍才無等。復與松源同扣密庵。密庵曰。爾平生見處。試語我來。隨通所見。曰。未在。參堂去。笑庵後於僧堂中見剔燈省悟。室中橫機無所讓。頌德山入門便棒云。倒岳傾湫與么來。小根魔子謾疑猜。神駒一躍三千界。空說門前下馬臺。密庵聞而喜。昔松源在眾時。疏於世事。笑庵微細皆任責。及源住靈隱。庵在里之靈巖
【現代漢語翻譯】 現代漢語譯本： 就這樣說。一個舌頭分成兩截。且說那個舌頭，顧視左右說：『了。』大抵是步驟熟練，如同駕馭雲中的汗血寶馬，沒有一點遲滯的樣子。
秀巖瑞禪師
與無用、松源一同前往福建，拜見乾元木庵。木庵問：『最近從哪裡來？』答：『鼓山。』問：『正想要得到鼓山的訊息，帶來了嗎？』秀巖張開雙手。木庵說：『去參堂吧。』讓他管理庫房事務，也不怕勞累。木庵暗中覺得他很奇特。一次洗衣服時，木庵問：『做什麼？』秀巖提起衣服。木庵說：『連答話也不會。』秀巖猶豫。木庵便打了他一掌，秀巖忽然醒悟。後來住持明州的育主寺，成為佛照的嗣法弟子。木庵聽說了，寄給他一首偈語說：『媽媽年紀大了，頭髮稀疏，心裡只是想著奴奴。自從嫁給潘郎后，還記得從前梳妝打扮的樣子嗎？』我過去在石門會和尚於九峰的法席上，聽到他說過這樣的話。
鐵鞭韶禪師
剛正不阿，以弘揚大法為己任。住持吳門承天寺，廣建僧房，用來接納僧人。在禪房裡用『狗子有無佛性』的話頭來檢驗僧人，很少有人能契合。元雙杉當時在寺中，呈上一首偈語說：『狗子沒有佛性，一正一切正。寰中天子來，塞外將軍令。』鐵鞭認可了他。
笑庵悟禪師
周氏，是蘇州常熟人。長期侍奉才無等，又與松源一同拜見密庵。密庵說：『你平生所見，試著說給我聽聽。』笑庵隨即說出自己的見解。密庵說：『還不到位，去參堂吧。』笑庵後來在僧堂中看到剔燈而醒悟。在禪房中隨機應變，毫不退讓。作頌讚揚德山入門便棒的公案說：『倒岳傾湫這樣來，小根器的魔子胡亂猜疑。神駒一躍三千世界，空說門前下馬臺。』密庵聽了很高興。過去松源在寺中時，不熟悉世事，笑庵細微的事情都負責處理。等到松源住持靈隱寺，笑庵住在常熟的靈巖寺。
【English Translation】 English version: Thus it is said. A single tongue splits into two. And that tongue, looking left and right, says, 'Done.' Generally, the steps are well-practiced, like a sweat-blooded horse galloping through the clouds, without any sign of faltering.
Zen Master Xiuyan Rui
Together with Wuyong and Songyuan, he went to Fujian and visited Mu'an of Qianyuan (temple name). Mu'an asked, 'Where have you come from recently?' He replied, 'Gushan (Drum Mountain, a famous Zen monastery).' Mu'an said, 'I just wanted to get news from Gushan, have you brought it?' Xiuyan spread out both hands. Mu'an said, 'Go to the meditation hall.' He was assigned to manage the storehouse affairs and did not shirk labor. Mu'an secretly found him remarkable. Once, while washing clothes, Mu'an asked, 'What are you doing?' Xiuyan lifted the clothes. Mu'an said, 'You can't even answer a question.' Xiuyan hesitated, and Mu'an slapped him. Suddenly, Xiuyan awakened. Later, he became the abbot of Yuzhu Temple in Mingzhou and became a Dharma heir of Fozhao. Mu'an heard of this and sent him a verse saying, 'Mother is getting old, her hair is thinning, her heart is only thinking of Nunu (a term of endearment). Since marrying Pan Lang, do you remember how you used to dress up?' I once attended the Dharma assembly of Monk Shimen at Jiufeng and heard him say these words.
Zen Master Tiebian Shao (Iron Whip)
He was upright and unyielding, taking the great Dharma as his important task. He resided at Chengtian Temple in Wumen, widely building monks' quarters to accommodate monks. In his room, he tested monks with the topic of 'Does a dog have Buddha-nature?' Few were in accord. Yuan Shuangshan was in the assembly at that time and submitted a verse saying, 'A dog has no Buddha-nature, one correctness is all correctness. The Son of Heaven comes from within the realm, the general's orders from beyond the border.' Tiebian acknowledged him.
Zen Master Xiao'an Wu (Smiling Hermitage)
Zhou, a resident of Changshu in Suzhou. He served Cai Wudeng for a long time and also visited Mi'an with Songyuan. Mi'an said, 'Tell me what you have seen in your life.' Xiao'an then spoke of his views. Mi'an said, 'Not yet, go to the meditation hall.' Later, Xiao'an awakened upon seeing the trimming of a lamp in the monks' hall. In the room, he was quick-witted and unyielding. He composed a verse praising Deshan's (a famous Zen master) practice of hitting with a stick upon entering the gate, saying, 'Overturning mountains and pouring out torrents, that's how it comes, small-rooted demons wildly suspect. A divine steed leaps across three thousand worlds, empty talk of dismounting before the gate.' Mi'an was very pleased to hear it. In the past, when Songyuan was in the assembly, he was unfamiliar with worldly affairs, and Xiao'an was responsible for handling all the details. When Songyuan became the abbot of Lingyin Temple, Xiao'an resided at Lingyan Temple in Changshu.
。具舟抵杭訪之。到門三日。方得相見。無慚色。后源赴法華招。又以靈隱力舉自代。前輩所見。異於流俗。與今人一語或訛。終身為恨者。大有逕庭也。並書此為後來龜鑑。
笑翁堪禪師
門風壁立。氣蓋諸方。初住臺之報恩。臺舊無律宗。師與郡守齊公碩議合十寺為一。築壇唱南山開遮持犯之法。風厲後學。及遷平江虎丘。閩帥王公居安。復以雪峰招之。且貽書廟堂。謂南方佛法不競。須賴作興。得 旨。乃行。未幾。詔住杭之靈隱。忽僧持釋迦出山像請贊。即書云。半夜逾城。全無肯重。端坐六年。久靜思動。衲卷寒云下雪山。與人相見又何顏。
松源岳禪師
由虎丘遷靈隱。老而聵。叢林呼為老聵翁。以所傳白雲端和尚法衣亟欲付人。垂三轉語云。開口不在舌頭上。大力量人為什麼抬腳不起大力量人為什麼腳根下紅線不斷。而無契者。留衣塔下曰。三十年後。有我家子孫來住此山。以此付之。遂告寂。石溪后亦由虎丘奉 旨而至徑。拈衣云。大庾嶺頭。黃梅夜半。爭之不足。讓之有餘。而今公案現成。不免將錯就錯。捧起衣云。敢問此衣。白雲傳來。松源留下。明什麼邊事。惱亂春風卒未休。今佛海留于雙徑傳衣庵。其復有所待耶。
絕照鑒禪師
初住里之乾元。佛生
【現代漢語翻譯】 現代漢語譯本： 他乘船抵達杭州拜訪他。到了門前三天，才得以相見，卻毫無慚愧之色。後來松源禪師應法華寺的邀請，又憑藉靈隱寺的力量推舉自己代替前往。前輩的見識，不同於世俗之人。與現在的人一句說話稍有差錯，便終身為恨的情況，大相逕庭啊。因此記錄下來作為後人的借鑑。
笑翁堪禪師
他的門風像峭壁一樣聳立，氣勢壓倒各方。最初住持臺州的報恩寺，臺州以前沒有律宗。禪師與郡守齊公碩商議合併十座寺廟為一座，築壇宣唱南山律宗的開遮持犯之法，嚴格規範後來的學人。等到遷往平江的虎丘寺，閩帥王公居安又以雪峰寺的名義邀請他，並且上書朝廷，說南方佛法不興盛，需要依靠他來振興。得到皇帝的旨意，於是前往。沒過多久，皇帝下詔讓他住持杭州的靈隱寺。忽然有個僧人拿著釋迦牟尼出山像請求題贊，禪師便寫道：『半夜逾越城墻，完全沒有人肯看重。端坐六年，很久了，想動一動。僧袍捲著寒云下雪山，與人相見又有什麼面顏。』
松源岳禪師
從虎丘寺遷到靈隱寺。年老耳聾，叢林中人稱他為老聵翁。他想把自己所傳的白雲端和尚的法衣儘快傳給別人，說了三句轉語：『開口不在舌頭上，大力量人為什麼抬腳不起？大力量人為什麼腳跟下的紅線不斷？』卻沒有契合的人。於是把法衣留在塔下，說：『三十年後，有我的子孫來住這座山，把這件法衣交給他。』於是圓寂了。石溪禪師後來也由虎丘寺奉皇帝的旨意來到靈隱寺，拿起法衣說：『大庾嶺頭，黃梅夜半（唐朝），爭奪不足，謙讓有餘。如今公案現成，免不了將錯就錯。』捧起法衣說：『請問這件法衣，白雲禪師傳來，松源禪師留下，說明什麼邊事？惱亂春風最終沒有停止。』現在佛海禪師把法衣留在雙徑寺的傳衣庵，難道還有什麼期待嗎？
絕照鑒禪師
最初住持里之乾元寺，佛誕日
【English Translation】 English version: He took a boat to Hangzhou to visit him. After waiting at the gate for three days, he was finally able to meet him, but he showed no shame. Later, Yuan (Songyuan) Zen Master was invited to Fahua Temple, and he recommended himself to go in place of others with the power of Lingyin Temple. The insights of the predecessors were different from those of ordinary people. Nowadays, a slight mistake in a single word can lead to lifelong regret, which is vastly different. Therefore, this is recorded as a lesson for future generations.
Zen Master Xiaoweng Kan
His monastic style stood like a towering cliff, his spirit overwhelming all directions. He first resided at Bao'en Temple in Taizhou. Taizhou had no Vinaya School before. The Zen Master discussed with Prefect Qi Gongshuo to merge ten temples into one, build an altar, and proclaim the precepts of the Nanshan Vinaya School, strictly regulating later learners. When he moved to Huqiu Temple in Pingjiang, Min Governor Wang Gongjuan invited him in the name of Xuefeng Temple and wrote to the imperial court, saying that the Southern Buddhist Dharma was not flourishing and needed to rely on him to revitalize it. Receiving the emperor's decree, he went. Not long after, the emperor issued an edict for him to reside at Lingyin Temple in Hangzhou. Suddenly, a monk brought a statue of Shakyamuni emerging from the mountain and asked for a eulogy. The Zen Master wrote: 'Crossing the city walls in the middle of the night, no one valued it at all. Sitting upright for six years, for a long time, wanting to move. The robe rolls up the cold clouds and descends from the snowy mountain, what face is there to meet people?'
Zen Master Songyuan Yue
He moved from Huqiu Temple to Lingyin Temple. Old and deaf, the monastic community called him Old Deaf Man. He wanted to pass on the Dharma robe of Zen Master Baiyun Duan, which he had inherited, to someone as soon as possible, and said three turning phrases: 'Opening the mouth is not on the tongue, why can't a person of great strength lift their foot? Why doesn't the red thread under the foot of a person of great strength break?' But no one was in accord. So he left the robe under the pagoda, saying: 'Thirty years later, if my descendants come to live on this mountain, give this robe to them.' Then he passed away. Later, Zen Master Shixi also came to Lingyin Temple from Huqiu Temple by imperial decree, picked up the robe and said: 'At the top of Dayu Ridge, in the middle of the night at Huangmei (Tang Dynasty), there was not enough to fight for, and more than enough to yield. Now the case is ready-made, so I can't help but make the best of a bad situation.' Holding up the robe, he said: 'May I ask, this robe, passed down by Zen Master Baiyun, left by Zen Master Songyuan, what border affair does it explain? The disturbing spring breeze has not stopped in the end.' Now Zen Master Fohai leaves the robe at the Chuan Yi Hermitage of Shuangjing Temple, is there still something to wait for?
Zen Master Juezhao Jian
He first resided at Qianyuan Temple in Li, on Buddha's Birthday
日上堂云。老鼠雖無三寸光。遍天遍地起災殃。命根落在乾元手。消得當頭一杓湯。由是名播叢林。后遷鼓山。學者瀾趨云萃。晚年玉幾論薦。惜乎命將下而寂矣。絕照。福州人。嗣訥庵。
肯庵圓悟禪師
建寧人。天姿閑暇。居武夷山餘十年。因聽牛歌悟道。嘗有偈云。山中住。不識張三並李四。只收松栗當齋糧。靜聽嶺猿啼古樹。瑞世于福唐大目禪苑。嘗授儒學于晦庵朱文公。與師辛公棄疾為同門友。因以黃檗延之。入寺。有讒其行李數十檐。辛聞之。蹶然不樂。後過都運。黃公瑰同訪之。且曰。有道之士。三衣外無長物。多多益辦。不為道人累乎。庵笑不答。徐而共觀諸老手帖。因盡揭籠篋示之。皆古德墨跡。紫陽書翰。辛有慚色。
寒齋高士林公公遇
字養正。棄官無經世意。惟與山林負大法者講明此道。寄竹溪林公希逸云。此事何須向人說。有耳如聾真秘訣。此事何須向人語。有口如喑真活句。盲聾瘖啞是仙方。箇中別有長生路。長生路。亦無朝。亦無暮。亦無今。亦無古。亦無萬象與森羅。亦無山河並國土。長生路。在何許。不待丹誠自輕舉。只在目前無尋處。要尋只在無尋處。寒齋所著述心鑒錄。有補於吾教。后村劉公銘其墓云。猗公所立。與天壤俱。起乎畫前。復于性初。
【現代漢語翻譯】 現代漢語譯本： 日上堂禪師說：『老鼠雖然沒有三寸的光芒，卻能在遍天遍地引起災殃。它的命根落在乾元（指天地）手中，只有一勺湯才能消滅它。』因此名聲傳遍叢林。後來遷往鼓山。學者像潮水般涌來。晚年被玉幾論推薦。可惜壽命將盡而寂滅了。絕照禪師，福州人，是訥庵禪師的嗣法弟子。
肯庵圓悟禪師 建寧人。天生性情閒適。在武夷山住了十多年。因為聽到牛的叫聲而悟道。曾經作偈說：『住在山中，不認識張三和李四。只收集松子和栗子當齋飯。靜靜地聽著山嶺上的猿猴在古樹上啼叫。』瑞世禪師在福唐大目禪苑弘法。曾經嚮晦庵朱文公學習儒學。與辛棄疾是同門好友。因此通過黃檗延之的介紹，進入寺廟。有人誣陷他的行李有幾十檐。辛棄疾聽了很不高興。後來與都運黃公瑰一同拜訪他，並且說：『有道之士，除了三衣之外沒有多餘的東西。東西多了反而成為道人的累贅。』肯庵禪師笑著不回答。慢慢地一起觀看各位老前輩的手帖。肯庵禪師於是全部打開箱子給他們看，裡面都是古代高僧的墨跡和紫陽朱熹的書信。辛棄疾面有慚色。
寒齋高士林公遇 字養正。放棄官職，沒有經世濟民的意圖。只是與隱居山林、肩負弘揚佛法重任的人講明佛法。寄給竹溪林希逸的信中說：『這件事何須向人說，有耳朵像聾了一樣才是真正的秘訣。這件事何須向人語，有口像啞了一樣才是真正活潑的句子。』盲聾瘖啞是仙方，其中另有長生之路。長生路，沒有早晨，也沒有晚上，沒有現在，也沒有過去，沒有萬象和森羅，也沒有山河和國土。長生路，在哪裡？不用費力自然就能輕易得到。只在眼前卻無處可尋。要尋覓只在無尋覓處。』寒齋所著的《述心鑒錄》，對佛教有幫助。后村劉公為他寫的墓誌銘說：『林公所建立的，與天地同在。起于繪畫之前，迴歸于本性之初。』
【English Translation】 English version: Zen Master Rishang Tang said, 'Although a rat has no three inches of light, it can cause disasters all over the sky and earth. Its life root falls into the hands of Qian Yuan (天地, referring to heaven and earth), and only a spoonful of soup can eliminate it.' Therefore, his name spread throughout the monasteries. Later, he moved to Gushan. Scholars flocked to him like a tide. In his later years, he was recommended by Yuji Lun. Unfortunately, his life was about to end and he passed away. Zen Master Juezhao, a native of Fuzhou, was a disciple of Zen Master Ne'an.
Zen Master Ken'an Yuanwu A native of Jianning. He was naturally leisurely. He lived in Mount Wuyi for more than ten years. He attained enlightenment by hearing the song of an ox. He once wrote a verse saying, 'Living in the mountains, I do not know Zhang San and Li Si. I only collect pine nuts and chestnuts as vegetarian food. Quietly listening to the monkeys in the mountains crying on the ancient trees.' Zen Master Ruishi propagated the Dharma at the Datang Damu Zen Temple. He once studied Confucianism with Hui'an Zhu Wengong. He and Xin Qiji were classmates. Therefore, through the introduction of Huangbo Yanzhi, he entered the temple. Someone falsely accused him of having dozens of loads of luggage. Xin Qiji was very unhappy when he heard this. Later, he and Duyun Huang Gonggui visited him together and said, 'A virtuous person has nothing extra besides the three robes. Too many things will become a burden to the Taoist.' Zen Master Ken'an smiled and did not answer. Slowly, they watched the handwritings of the old seniors together. Zen Master Ken'an then opened all the boxes for them to see, which were all the ink writings of ancient eminent monks and the letters of Ziyang Zhu Xi. Xin Qiji looked ashamed.
Scholar Lin Gongyu of Hanzhai His courtesy name was Yangzheng. He abandoned his official position and had no intention of managing the world. He only explained the Dharma to those who lived in seclusion in the mountains and shouldered the important task of promoting Buddhism. He said in a letter to Lin Xiyi of Zhuxi: 'Why should this matter be told to others? Having ears as if deaf is the real secret. Why should this matter be spoken to others? Having a mouth as if mute is the real lively sentence.' Deafness and muteness are the elixir of immortality, and there is another path to longevity in it. The road to longevity has no morning, no evening, no present, no past, no myriad phenomena and samara, and no mountains and rivers and lands. Where is the road to longevity? You can easily get it without effort. It is only in front of you but nowhere to be found. To seek it is only in the place where there is no seeking.' The Shuxin Jianlu (述心鑒錄) written by Hanzhai is helpful to Buddhism. Liu Gong of Houchun wrote his epitaph saying, 'What Lin Gong established exists with heaven and earth. It starts before painting and returns to the beginning of nature.'
以為釋耶。則踐乎實。以為老耶。不放乎虛。探千古之秘寶而獨得。叢一世之苦淡以自娛。余所述者。跡之區區。若君之心。不可擬摹。有欲求之。于君之書。此名言也。勿問元吉。
東山源禪師
初在癡鈍室中。聞舉如何是大道之源。下一喝。述偈曰。大道之源立問端。老魔徹底自欺瞞。誰知家醜難遮蔽。一喝當陽雷破山。久從老佛心於徑山。證徹閫域。歸閩。投以偈曰。揭翻腦蓋笑談間。槃走珠兮珠走槃。一段風光攔不住。堂堂擺手出長安。時凌霄會中人物如林。清鐵腳阡都寺咸在焉。皆趁韻餞之。后出世嗣佛心。東山與參與徐公清叟為方外友。公帥閩日。以雪峰招致。離蘇之虎丘。至建上。順寂于光孝。悲夫。
雙杉元禪師
戒行嚴潔。住秀之天寧。小參。舉。應庵室中問密庵。如何是正法眼。庵云。破沙盆。拈云。者些說話。如丫叉路口多年一條爛木頭。風吹日炙。誰敢覷著。忽被個健兒䭾將去。上面元來有官印。且道印文在什麼處。五陵公子少年時。得意春風躍馬蹄。不惜黃金為彈子。海棠花下打黃鸝。薰石田特稱之。雙杉。生於福州福清鄭氏。先有溫蘿庵。後有密庵。繼而䆳僻．雙杉也。邃僻即其俗門叔父。法門落髮師。清如源者。見趣操行尤卓然。鄭氏所出尊宿。可謂盛哉。
枯禪鏡禪師
清苦古樸。太師史衛王尤致敬之。初接見。即問曰。疏山曹家女。始末如何。枯禪厲聲曰。相公與么問。失卻一隻眼。然則祖師垂示。可得而箋註耶。左右愕然。王笑而已。遂進席徴詰論辯。至夜分方散。惜當時無人與記錄耳。枯禪每見求掛塔者。則先令撤去白領。剪除闊袖。方許相看。
鰲峰定禪師
福之長溪人。嘗過毗陵。時思庵依無際。值開堂。舉。釋迦．彌勒是他奴。他是阿誰。定曰。不會。又舉似之。又曰。不會。無際揕住曰。一不會。二不會。定失聲答曰。泥團土塊。後於永嘉龍翔文絕象會中分坐。無際在明之大白。詒書趣歸。昔佛智老師亦侍無際。故嘗言之。
安吉州道場別浦舟禪師
師事老佛心。后為空叟嗣。佛成道上堂云。釋迦老子二千年摩竭陁國自云。明星見時。豁然悟道。胡人多詐。知他是實是虛。後來真凈道。今有克文比丘。于東震旦中赫日見時。又悟個什麼。關西人。沒頭腦。爭知是有是無。川僧開口見膽。一句是一句。拍床云。是那一句。曾經巴峽猿啼苦。不待三聲也斷腸。又云。百丈三日耳聾。馬祖有過無功。臨濟三遭痛棒。黃檗有始無終。虎嵓不行棒。不行喝。成蛇底成蛇。成龍底成龍。拍床云。不見道。鶯遷楊柳岸。蝶舞海
【現代漢語翻譯】 現代漢語譯本 枯禪鏡禪師 生活清苦，風格古樸。太師史衛王對他尤為尊敬。初次見面時，史衛王就問：『疏山曹家女的事情，始末究竟如何？』枯禪厲聲說：『相公您這樣問，就失去了一隻眼睛。』既然如此，那麼祖師的垂示，可以用來箋註嗎？』左右的人都驚愕不已，史衛王只是笑了笑。於是擺設酒席，徵詢辯論，直到深夜才散去。可惜當時沒有人記錄下來。 枯禪每次見到請求掛單的人，就先讓他們脫去白領，剪掉寬大的袖子，才允許相看。
鰲峰定禪師 是福州長溪人。曾經到過毗陵。當時思庵依附無際禪師，正值開堂說法。無際禪師舉例說：『釋迦（Śākyamuni，佛教創始人）·彌勒（Maitreya，未來佛）是他的奴僕，那麼他是誰？』定禪師回答：『不會。』無際禪師又舉這個例子給他聽，定禪師又說：『不會。』無際禪師抓住他說：『一不會，二不會。』定禪師失聲回答說：『泥團土塊。』後來在永嘉龍翔文絕象的集會上分座說法。無際禪師在明州的大白山，寫信催促他回去。過去佛智老師也侍奉無際禪師，所以曾經說過這件事。
安吉州道場別浦舟禪師 師從老佛心禪師，後來成為空叟禪師的嗣法弟子。佛成道日上堂說法時說：『釋迦老子在兩千年前摩竭陀國（Magadha，古印度十六雄國之一）自稱，當他看見明星的時候，豁然悟道。胡人（對古代中國西北各民族的統稱）大多狡詐，誰知道他是真是假？』後來真凈禪師說：『現在有克文比丘，在東震旦（China的古稱）的烈日之下，又悟到了什麼？關西人，沒頭腦，怎麼知道是有還是沒有？川僧開口見膽，一句是一句。』拍著床說：『是哪一句？曾經巴峽猿啼苦，不待三聲也斷腸。』又說：『百丈禪師三日耳聾，馬祖禪師有過無功，臨濟禪師三遭痛打，黃檗禪師有始無終。虎嵓禪師不行棒，不行喝，成蛇的成蛇，成龍的成龍。』拍著床說：『不見道，鶯遷楊柳岸，蝶舞海。
【English Translation】 English version Chan Master Ku Chan Jing He lived a simple and austere life with an ancient and unadorned style. Grand Tutor Shi Wei Wang especially respected him. Upon their first meeting, Shi Wei Wang immediately asked: 'What is the whole story of the Cao family woman of Shushan?' Ku Chan sternly replied: 'For you to ask such a question, you have lost one eye. If that's the case, can the ancestral teacher's instructions be annotated?' Those around were astonished, but Wang merely smiled. Then, he hosted a banquet, seeking his views and engaging in debate until late into the night. It's a pity that no one recorded it at the time. Whenever Ku Chan saw someone requesting to stay at the monastery, he would first have them remove their white collar and cut off their wide sleeves before considering their request.
Chan Master Ao Feng Ding He was from Changxi in Fuzhou. He once visited Piling. At that time, Si'an was under the care of Wuji, and it was the occasion of Wuji's inaugural sermon. Wuji cited: 'Śākyamuni (founder of Buddhism) and Maitreya (the future Buddha) are his servants. Who is he?' Ding replied: 'I don't understand.' Wuji cited it to him again, and Ding again said: 'I don't understand.' Wuji grabbed him and said: 'You don't understand once, you don't understand twice.' Ding exclaimed: 'A lump of mud!' Later, he shared a seat at the gathering of Wen Juexiang at Longxiang in Yongjia. Wuji, at Dabai in Mingzhou, wrote a letter urging him to return. In the past, Teacher Fozhi also served Wuji, so he once spoke of this matter.
Chan Master Biepu Zhou of Daocheng, Anji Prefecture He studied under Chan Master Lao Foxin and later became the Dharma heir of Chan Master Kong Sou. On the day of Buddha's enlightenment, during an assembly, he said: 'Śākyamuni Buddha, two thousand years ago in Magadha (one of the sixteen ancient Indian kingdoms), claimed that when he saw the morning star, he suddenly attained enlightenment. The Hu people (a general term for ethnic groups in ancient northwest China) are mostly cunning; who knows if he was telling the truth or lying?' Later, Chan Master Zhenjing said: 'Now there is the Bhikkhu Kewen, who, under the blazing sun in Dong Zhendan (ancient name of China), what has he realized again? The people of Guanxi are mindless; how do they know if it exists or not? The Sichuan monk speaks his mind directly; one sentence is one sentence.' He slapped the bed and said: 'Which sentence is it? Having experienced the bitterness of the monkeys crying in Ba Gorge, one's heart breaks before the third cry.' He also said: 'Chan Master Baizhang was deaf for three days, Chan Master Mazu had more faults than merits, Chan Master Linji suffered three beatings, Chan Master Huangbo had a beginning but no end. Chan Master Huyan neither uses the stick nor shouts; those who are destined to be snakes become snakes, and those who are destined to be dragons become dragons.' He slapped the bed and said: 'Haven't you heard it said, 'Orioles move to the willow banks, butterflies dance at sea.'
棠風。見處穩密。拈出示人。如春行花。月在水。了無朕跡。空叟之門。嶄然而絕出者也。老藏云。別浦嘉定間與癡絕並驅爭先。惟壽不及癡絕。烏乎。惜哉。
雙杉元禪師
乃柔萬庵之嗣。國史陳公貴謙與弟參預文定公貴誼。于武康龍山創雙杉庵館焉。答國史公編宗鏡書云。正欲詣臺屏。恭致問訊。藻翰寵臨。伏審。深入宗鏡三昧。辯才機用恣無畏。就揭所錄數板。聯珠貫璧。真擇乳鵝王眼腦。深用降嘆。但恐日新之證。將棄舊習。於此去取或未一定。如欲啓發多聞強識。使知聖賢地位。不容以智力可挾。用此為致道之具。求無入非自得之妙。康時濟物。浩然無窮。是以用佛為真儒之效也。世有局于見聞者。主張門戶者。心是而口非之。不得其詳。意在愚人。而不知其自欺。真所謂可憐憫者。觀此亦可意解也。室中三轉語。禪和子窮平生工夫。如應舉三場文字相似。通日夜為之。猶恐未暇。豈是好趍難而舍易。棄彼而取此。蓋不專工體究。未到大休歇田地。徒成知見解會。障自己眼。倒行逆施。前輩有言。若真個要打透此事。切不可看此錄。將來意識先行。未舉便會。更無可疑。失佛方便。則無入頭處。雖曰利之。其實為害。陳操尚書是個參禪樣子。對雲門教意尚自拈出。口欲言而詞喪。心欲緣而慮忘
【現代漢語翻譯】 現代漢語譯本： 棠風（人名）。見解穩妥周密。拿出來展示給人，就像春天裡盛開的鮮花，月亮倒映在水中，了無痕跡。空叟（指有空性的老者）的門下，嶄新而超絕。老藏說，別浦（地名）在嘉定（年號，1208-1224）年間與癡絕（人名）並駕齊驅，爭先恐後。只可惜壽命不如癡絕。唉，可惜啊。
雙杉元禪師
是柔萬庵的繼承人。國史陳公貴謙與弟弟參預文定公貴誼，在武康龍山建立雙杉庵館。回覆國史公編纂《宗鏡錄》的書信說：『正要前往您的府邸，恭敬地致以問候。承蒙您賜予書信，拜讀之後得知您深入《宗鏡錄》的三昧（佛教用語，指正定），辯才機敏，運用自如，毫無畏懼。就您所揭示的幾塊木板的內容來看，聯珠貫璧，真是選擇了乳鵝王（比喻珍貴）的眼腦。我深深地感到敬佩。只是擔心您日漸精進的證悟，將會拋棄舊有的習氣。對於這些取捨，或許還沒有完全確定。如果想要啓發那些博聞強識的人，讓他們知道聖賢的地位，不是靠智力可以獲得的，用這個作為求道的工具，追求無入而非自得的妙處，匡扶時世，救濟萬物，浩然無盡。這才是用佛法來達到真儒的效果啊。』世上有些人侷限於見聞，主張門戶之見，心裡認可而口頭上否定，不瞭解其中的詳細情況，意圖愚弄別人，卻不知道自己欺騙了自己，真是所謂可憐憫的人。觀察這些，也可以意會理解了。室中三轉語，禪和子（指僧人）窮盡一生的功夫，就像應試舉子參加三場考試一樣，通宵達旦地去做，還恐怕時間不夠。難道是喜歡趨向困難而捨棄容易的，拋棄那個而選擇這個嗎？這是因為不專心致志地研究，沒有到達大休歇的田地，只是徒然形成知見解會，障礙自己的眼睛，倒行逆施。前輩有言：『如果真要打透這件事，千萬不要看這部《宗鏡錄》。將來意識先行，還沒舉起話頭就會了，再也沒有什麼可懷疑的，失去了佛的方便，就沒有入門的地方了。』雖然說是利益，其實是危害。陳操尚書是個參禪的樣子，面對雲門（禪宗大師）的教義，尚且拈出，口欲言而詞喪，心欲緣而慮忘。
【English Translation】 English version: Tangfeng (person's name). His understanding is stable and thorough. When he presents it to others, it's like spring flowers blooming or the moon reflected in the water, leaving no trace. He is from the school of Kongsou (an old man with emptiness), which is new and outstanding. Lao Zang said that Biepu (place name) during the Jiading (era, 1208-1224) period raced neck and neck with Chijue (person's name), striving to be first. It's a pity that his lifespan was not as long as Chijue's. Alas, what a pity.
Zen Master Shuangshan Yuan
He is the successor of Rou Wan'an. The national historian Chen Gong Guiqian and his brother joined Wen Ding Gong Guiyi in creating the Shuangshan Hermitage in Longshan, Wukang. In his reply to the national historian's compilation of the 'Zongjing Lu', he wrote: 'I was just about to go to your residence to pay my respects. I am honored to receive your letter, and after reading it, I learned that you have deeply entered the samadhi (Buddhist term, referring to concentration) of the 'Zongjing Lu'. Your eloquence is sharp, your application is free and fearless. Looking at the content of the several wooden boards you revealed, they are like pearls strung together, truly selecting the eyes and brains of the king of milk geese (a metaphor for preciousness). I am deeply impressed. I am just worried that your increasingly refined realization will abandon old habits. Regarding these choices, perhaps you have not yet fully decided. If you want to enlighten those who are knowledgeable and have strong memories, let them know that the position of sages cannot be obtained by intellectual power. Use this as a tool for seeking the Way, pursuing the wonderfulness of entering without non-self-attainment, supporting the times, and saving all things, which is vast and endless. This is the effect of using Buddhism to achieve true Confucianism.' Some people in the world are limited by what they see and hear, advocate sectarian views, agree in their hearts but deny in their mouths, do not understand the details, intend to fool others, but do not know that they are deceiving themselves, which is truly pitiful. Observing these, one can also understand the meaning. The three turning words in the room, the Zen monks exhaust their life's efforts, just like the candidates taking the three examinations, working day and night, still fearing that there is not enough time. Is it that they like to go for the difficult and abandon the easy, abandon that and choose this? This is because they do not concentrate on studying, have not reached the state of great rest, but only form knowledge and understanding, obstructing their own eyes, acting perversely. The predecessors said: 'If you really want to break through this matter, do not read this 'Zongjing Lu'. In the future, consciousness will come first, and you will understand before the topic is raised, and there will be nothing to doubt. You will lose the Buddha's expedient means, and there will be no place to enter.' Although it is said to be beneficial, it is actually harmful. Chen Cao, the Minister of Rites, is like a Zen practitioner. Facing the teachings of Yunmen (Zen master), he still picked them out, his mouth wanted to speak but his words failed, his heart wanted to connect but his thoughts were forgotten.
。被雲門一期籍沒了家財是也。今居士要為法施大檀越。須金圈栗棘鐵酸饀子用事。勿引人入草窠。反增其粘縛。如何。因筆忉怛。稍暇當請拄杖。以請多口之罪。國史公因此開悟。
西山亮禪師
頌趙州勘婆子云。饑時定聞饑。飽時定聞飽。婆子在臺山。趙州勘破了。遁庵可之。出世金陵清真。提唱語言。發若機括。寄天童癡絕云。潦倒西山百不能。隨身賴有一枝藤。東撐西拄消閑日。甘作荒山小院僧。住四明小靈隱而終。西山。蜀人。性方雅。不喜與俗流交。無準敘其語。稱為本色宗師者也。
無準佛鑒圓照范禪師
少穎悟。以機辯自將。謁蒙庵于雙徑。庵問。何處人事。曰。劍州人。問。還將得劍來么。佛鑒下一喝。庵曰。烏頭子也括噪人。佛鑒發黑。時呼為烏頭。后隨侍破庵。因謙道者入方丈請益。躡蹤而往。破庵見謙至。便問。近日胡孫子如何。謙曰。胡孫捉不住。破庵曰。用捉作么。佛鑒聞之。胸次豁然。
井山密禪師
至節小參云。正令全提。十方一團鐵。冥樞坐斷。大地絕行蹤。不是禪。不是道。摩竭提國。三七日中。鐵壁鐵壁。少林山下。九年冷坐。浣盆浣盆。自余臨濟．德山總是眾盲摸象。一向與么荒草連天。拂子俯徇時宜。曲開方便。以拂子劃云。一劃
【現代漢語翻譯】 現代漢語譯本：被雲門文偃禪師籍沒了家財就是這種情況。現在居士您要做法施的大檀越（慷慨的施主），必須用金圈、栗棘、鐵酸餡的手段來處理事情，不要引人進入草窠（比喻迷惑的境地），反而增加他們的粘縛。怎麼樣？因為筆談匆忙，稍有空閑當請您用拄杖，以懲罰我多嘴的罪過。國史公因此開悟。
西山亮禪師
頌趙州從諗禪師勘婆子（老婆婆）云：『飢餓時一定知道飢餓，飽時一定知道飽。』婆子在五臺山，趙州禪師勘破了她。遁庵可止禪師，出世在金陵**，提倡的語言，發出的像弩箭的機括一樣迅速。寄給天童曇密禪師的詩說：『潦倒的西山什麼都不能做，隨身依賴著一根藤。東撐西拄消磨閑暇的日子，甘心做荒山小院的僧人。』後來住在四明的小靈隱寺圓寂。西山禪師是四川人，性格方正高雅，不喜歡與庸俗的人交往。無準師範禪師評價他的語言，稱他為本色宗師。
無準師範佛鑒圓照范禪師
年少時聰穎，以機智辯才自居。拜訪蒙庵禪師于雙徑。蒙庵禪師問：『哪裡人？』回答說：『劍州人。』問：『還把劍帶來嗎？』佛鑒禪師一聲喝。蒙庵禪師說：『烏頭子（一種草藥）也聒噪人。』佛鑒禪師臉色發黑，當時人稱他為烏頭。後來跟隨侍奉破庵禪師。因為謙道者進入方丈請教，他躡手躡腳地跟去。破庵禪師見謙道者來了，便問：『近日胡孫子（猴子，比喻心猿）如何？』謙道者說：『胡孫捉不住。』破庵禪師說：『用捉它做什麼？』佛鑒禪師聽了，胸中豁然開朗。
井山密禪師
在冬至的開示中說：『正令全提，十方成一團鐵。冥樞坐斷，大地絕行蹤。』不是禪，不是道。摩竭提國（古印度摩揭陀國），三七日中，鐵壁鐵壁。少林山下，九年冷坐，浣盆浣盆。其餘的臨濟義玄禪師、德山宣鑒禪師總是眾盲摸象。一直這樣荒草連天。拂子俯順時宜，曲開方便。』用拂子劃了一下說：『一劃』
【English Translation】 English version: Being deprived of family wealth by Yunmen Wenyan (Zen Master Yunmen Wenyan) is such a case. Now that you, layman, want to be a great benefactor of Dharma (generous donor of Dharma), you must use the means of golden rings, chestnut thorns, and iron-sour fillings to handle things. Do not lead people into the thicket (metaphor for a state of confusion), but instead increase their entanglement. What do you think? Because of the hasty writing, when I have some free time, I will ask you to use your staff to punish me for the sin of being talkative. The National Historian Gong was enlightened because of this.
Zen Master Liang of Xishan
A verse praising Zhao Zhou's (Zen Master Zhao Zhou Congshen) examination of the old woman: 'When hungry, one certainly knows hunger; when full, one certainly knows fullness.' The old woman was on Mount Wutai, and Zen Master Zhao Zhou saw through her. Zen Master Duan'an Kezhi, appeared in Jinling**, and the language he advocated was as swift as the trigger of a crossbow. He sent a poem to Zen Master Tiantong Chimi, saying: 'The clumsy Xishan can do nothing, relying on a cane by his side. Supporting east and propping west, passing idle days, willingly being a monk in a desolate mountain courtyard.' Later, he lived in Xiaolingyin Temple in Siming and passed away. Zen Master Xishan was from Sichuan, with a righteous and elegant character, disliking association with vulgar people. Zen Master Wuzhun Shifan praised his words, calling him a master of original color.
Zen Master Wuzhun Shifan, Fojian, Yuanzhao Fan
He was intelligent in his youth, priding himself on his wit and eloquence. He visited Zen Master Meng'an at Shuangjing. Zen Master Meng'an asked: 'Where are you from?' He replied: 'From Jianzhou.' He asked: 'Did you bring your sword with you?' Fojian gave a shout. Meng'an said: 'Even Aconitum (a type of herb) is noisy.' Fojian's face turned dark, and people called him Aconitum at the time. Later, he followed and served Zen Master Po'an. Because Taoist Qian entered the abbot's room to ask for instruction, he tiptoed after him. When Zen Master Po'an saw Taoist Qian, he asked: 'How is the monkey (metaphor for the restless mind) these days?' Taoist Qian said: 'The monkey cannot be caught.' Zen Master Po'an said: 'What's the use of catching it?' Zen Master Fojian heard this and was suddenly enlightened.
Zen Master Mi of Jingshan
In his winter solstice instruction, he said: 'The true decree is fully presented, the ten directions become a single mass of iron. The dark pivot is cut off, the great earth is without a trace.' It is not Zen, it is not the Tao. In Magadha (ancient Magadha kingdom in India), for three seven days, iron wall, iron wall. At the foot of Shaolin Mountain, nine years of cold sitting, washing bowl, washing bowl. The rest, Zen Master Linji Yixuan and Zen Master Deshan Xuanjian, are all blind men touching an elephant. It has always been like this, with weeds covering the sky. The whisk complies with the times, opening up expedient means.' He drew with the whisk and said: 'One stroke.'
為陽。又劃云。一劃為陰。陰陽交感。歲功乃成。忽若乾坤窄。乾坤窄。日月星辰一時黑。且道是陽耶。是陰耶。擲下拂子云。待石筍抽條即向汝道。井山。乃枯禪俗門之侄。法門之嗣子也。自幼至長。羽之翼之。如鷹兒出窠。便有沖天志。明師出賢資。信矣。恨不能盡其設施而早世。
建康府保寧即庵覺禪師
嘗與無準同參破庵。后因無準山居。寄以偈云。吸松風。飽山色。浩養未妨清徹骨。夢覺千嵓杳靄分。興來一笑乾坤窄。霽霞凝雪翠滴滴。泉瀉斷崖聲瀝瀝。故人斯樂我何知。遐跂白雲抱幽石。送高源住梨洲云。小玉聲中認得些。至今兩眼尚瞇麻。阿師不雪鄉人恥。鼎鼎教誰辨正邪。蜀諸老。如高源．即庵．石田．無準。道價皆為一時之重。猗歟盛哉。
慶元府雪竇無相范禪師
參松源。開法焦山。龍象駢集。為新雪竇。無準上堂。舉。楊岐和尚出世。升座罷。九峰勤和尚握其手曰。且喜得個同參。岐云。如何是同參事。峰云。楊岐牽梨。九峰拽耙。岐云。正恁么時。楊岐在前。九峰在前。峰擬議。岐云。將謂同參。元來不是。頌云。楊岐左眼半斤。九峰右眼八兩。一對無孔鐵錘。至今收拾不上。叢林咸以大范呼之。蓋與無準行道同一時也。赴雪竇請。遮遷寂。先是。紹定辛卯歲旦上
【現代漢語翻譯】 現代漢語譯本： 一劃代表陽。又畫一劃，代表陰。陰陽交感，一年的功業才能完成。忽然覺得天地狹窄。天地狹窄，日月星辰一時都變得黑暗。要說是陽呢，還是陰呢？擲下拂塵說，等石筍長出新條就告訴你們。井山，是枯禪的俗家侄子，佛法的繼承人。從小到大，都像鳥兒愛護翅膀一樣愛護他，就像雛鷹離開巢穴，便有沖天的志向。名師出高徒，真是這樣啊。只恨不能盡情施展才華就早早去世了。
建康府保寧即庵覺禪師
曾經與無準禪師一同參拜破庵禪師。後來因為無準禪師隱居山中，寄給他一首偈子說：『吸著松樹的風，飽覽山中的景色，好好涵養身心不妨清澈透骨。夢醒時分，千巖萬壑隱約可見，興致來時一笑，便覺得天地狹窄。雨後初晴，凝結的雲霞像雪一樣潔白，翠綠的樹木滴著露珠，泉水從斷崖上傾瀉而下，聲音清脆。老朋友享受這樣的快樂，我怎麼能知道呢？遙望白雲，擁抱幽靜的巖石。』送高源禪師去梨洲時說：『從小玉的歌聲中領悟了一些道理，至今兩眼還瞇縫著。阿師不洗刷家鄉人的恥辱，鼎鼎大名教誰來辨別正邪？』蜀地的老前輩，如高源、即庵、石田、無準，他們的道行和聲望都是一時之重，多麼興盛啊。
慶元府雪竇無相范禪師
參拜松源禪師，在焦山開創佛法，眾多龍象聚集，成為新的雪竇。無準禪師上堂說法，舉例說：楊岐和尚出世，升座完畢后，九峰勤和尚握著他的手說：『真可喜可賀，得到一個同參。』楊岐說：『如何是同參的事？』九峰說：『楊岐牽著犁，九峰拉著耙。』楊岐說：『正在這個時候，是楊岐在前，還是九峰在前？』九峰猶豫不決。楊岐說：『本以為是同參，原來不是。』頌詞說：『楊岐的左眼值半斤，九峰的右眼值八兩。一對沒有孔的鐵錘，至今都收拾不了。』叢林中都稱他為大范，大概是因為他與無準禪師行道在同一時期。應邀前往雪竇，遮遷寂。先前是紹定辛卯年（1231年）元旦上
【English Translation】 English version: A single stroke represents Yang (the positive principle). Another stroke is drawn, representing Yin (the negative principle). When Yin and Yang interact, the year's work is completed. Suddenly, it feels as if Heaven and Earth are narrow. Heaven and Earth are narrow, the sun, moon, and stars all become dark at once. Should it be said to be Yang, or Yin? He throws down the whisk and says, 'I will tell you when the stone bamboo shoots send out new shoots.' Jing Shan (name of a person), is the secular nephew of Ku Chan (name of a person), and the heir to the Dharma. From childhood to adulthood, he is cherished like a bird cherishes its wings, just like a young eagle leaving its nest, it has the ambition to soar into the sky. A good teacher produces excellent disciples, it is indeed so. It is a pity that he could not fully display his talents and died early.
Jiankang Prefecture Baoning Jiam Jue Chan Master
Once, he and Wuzhun (name of a person) together visited and studied under Po'an (name of a person). Later, because Wuzhun lived in seclusion in the mountains, he sent him a verse saying: 'Sipping the pine wind, feasting on the mountain scenery, nourishing oneself is not harmful to clearing the bones. When the dream awakens, thousands of peaks and valleys are faintly visible, when the mood comes, a smile makes Heaven and Earth feel narrow. After the rain, the condensed clouds are as white as snow, the green trees drip with dew, the spring water pours down from the broken cliffs, the sound is crisp. Old friends enjoy such happiness, how can I know it? Gazing at the white clouds, embracing the quiet rocks.' When sending Gao Yuan (name of a person) to Lizhou, he said: 'From the singing of Xiao Yu (name of a person), I have understood some principles, and my eyes are still squinting. The master does not wash away the shame of his hometown, who will teach the famous name to distinguish between right and wrong?' The old seniors in Shu, such as Gao Yuan, Ji'an, Shi Tian (name of a person), and Wuzhun, their Taoist practice and reputation were all important at the time, how prosperous.
Qingyuan Prefecture Xuedou Wuxiang Fan Chan Master
Visited and studied under Songyuan (name of a person), and founded Buddhism in Jiaoshan, where many dragons and elephants gathered, becoming the new Xuedou. Wuzhun Chan Master ascended the hall to preach, citing the example: When Yangqi (name of a person) ascended the seat, after finishing, Jiufeng Qin (name of a person) held his hand and said: 'It is truly gratifying to have a fellow practitioner.' Yangqi said: 'What is the matter of a fellow practitioner?' Jiufeng said: 'Yangqi pulls the plow, Jiufeng pulls the rake.' Yangqi said: 'At this moment, is Yangqi in front, or Jiufeng in front?' Jiufeng hesitated. Yangqi said: 'I thought it was a fellow practitioner, but it turned out not to be.' The eulogy says: 'Yangqi's left eye is worth half a catty, Jiufeng's right eye is worth eight taels. A pair of iron hammers without holes, still cannot be collected.' In the monastic community, he is called Da Fan (name of a person), probably because he and Wuzhun practiced the Tao at the same time. Invited to Xuedou, Zhe Qianji. Previously, it was the New Year's Day of Shaoding Xinmao year (1231).
堂云。春來萬匯悉皆新。一段風光𦘕不成。無事妙高行一轉。不知誰是境中人。明日。齋退巡寮。登妙高峰且云。會吾意否。又明日。赴堂吃粥罷。索湯沐浴。端坐而寂。眾議峰頂建窣堵波。見於佛鑒所記云。
平江府雙塔無明性禪師
性端潔。疾悖謬。頌開口不在舌頭上云。明修棧道。暗度陳倉。刻舟猶覓劍。夜雨過瀟湘。大力量人抬腳不起云。只許老胡知。不許老胡會。白雲盡處是青山。行人更在青山外。大力量人腳下紅線不斷去。放兩拋三。瞞神呼鬼。換盆換盆。誰不識你。頌趙州見二庵主云。南枝向暖北枝寒。一種春風有兩般。寄語高樓莫吹笛。大家留取倚欄看。松源首肯之。無明一生。眠食不離清眾。老益精進。惟此一節亦可書。況衲子資其抉擇乎。
柏巖山禪師
福之玉融林氏子。飫游叢林。所至輒前席。題𦘕水波壁去。波浪鼓時無點滴。風濤息處即瀰漫。明牕紙罅休尋覓。壁上行船方好看。同輩皆稱。歸里住洋嶼．雲門。嗣息庵。砥節礪行。眾所畏服。
中巖寂禪師
天性孤高。示眾云。過去諸如來。填溝塞壑。現在諸菩薩。裈無頭。褲無口。未來修學人。推不向前。拽不向后。若也會得。同坑無異土。若也不會。君向西秦。我之東魯。又云。行亦禪。坐亦禪。
【現代漢語翻譯】 現代漢語譯本： 堂云：『春天來臨，萬物都煥然一新，這美好的風光難以用圖畫描繪。無事時在妙高峰上走一走，不知誰才是這景色中的人。』第二天，齋飯後巡視各寮房，登上妙高峰並說：『領會我的意思了嗎？』又過一天，到禪堂吃粥完畢，索要熱水洗浴，端坐而逝。眾人商議在峰頂建造窣堵波（Stupa，佛塔），這事記載在佛鑒的記錄中。
平江府雙塔無明性禪師
無明性禪師品行端正清白，厭惡謬論邪說。他作頌說『開口不在舌頭上』：『明修棧道，暗度陳倉。刻舟猶覓劍，夜雨過瀟湘。』大力量人抬腳不起，他說：『只許老胡知，不許老胡會。白雲盡處是青山，行人更在青山外。』大力量人腳下紅線不斷去，放兩拋三，瞞神呼鬼，換盆換盆，誰不識你？頌趙州見二庵主：『南枝向暖北枝寒，一種春風有兩般。寄語高樓莫吹笛，大家留取倚欄看。』松源禪師認可了他的見解。無明性禪師一生，睡覺吃飯都不離開大眾，年紀越大越精進。僅此一節也值得記載，更何況衲子們依靠他來決斷選擇呢？
柏巖山禪師
柏巖山禪師，俗家姓林，是福之玉融人。他廣泛遊歷各處叢林，每到一處都受到重視。他在畫有水波的墻壁上題詩：『波浪鼓動時沒有一點水滴，風濤平息處水面瀰漫。明亮的窗戶紙縫隙中難以尋覓，墻壁上的行船才好看。』同輩都稱讚他。他回到家鄉住在洋嶼雲門嗣息庵，砥礪品行，眾人畏懼而又敬服。
中巖寂禪師
中巖寂禪師天性孤高。他對大眾開示說：『過去諸如來，填溝塞壑。現在諸菩薩，裈（kun，褲子）無頭，褲無口。未來修學人，推不向前，拽不向后。如果領會了，同坑無異土。如果不能領會，你向西秦，我往東魯。』又說：『行走也是禪，坐著也是禪。』
【English Translation】 English version: The Abbot said: 'Spring comes, and all things are renewed. This beautiful scenery cannot be painted. Take a walk on Mount Miaogao when there is nothing to do. I wonder who is the person in this scenery?' The next day, after the vegetarian meal, he patrolled the dormitories, ascended Mount Miaogao, and said: 'Do you understand my meaning?' The day after that, after eating porridge in the meditation hall, he asked for hot water to bathe, sat upright, and passed away. The monks discussed building a Stupa (Buddhist monument) on the peak, as recorded in the writings of Fo Jian.
Zen Master Wumingxing of Shuangta Temple in Pingjiang Prefecture
Zen Master Wumingxing was upright and pure in character, and detested fallacies and heresies. He composed a verse saying, 'Opening the mouth is not on the tongue': 'Openly repairing the plank road, secretly crossing Chencang. Carving a boat to find the sword, night rain passes Xiaoxiang.' A person of great strength cannot lift his feet, he said: 'Only Old Hu is allowed to know, Old Hu is not allowed to understand. Where the white clouds end is the green mountain, the traveler is even outside the green mountain.' The red thread under the feet of a person of great strength goes on and on, releasing two and abandoning three, deceiving gods and calling ghosts, changing pots, changing pots, who doesn't recognize you? Praising Zhao Zhou's meeting with the two hermitage masters: 'The south branch is warm, the north branch is cold, one kind of spring breeze has two kinds. Tell the high-rise building not to play the flute, everyone keep it to lean on the railing and watch.' Zen Master Songyuan approved of his views. Zen Master Wumingxing, throughout his life, never left the assembly when sleeping or eating, and became more diligent as he grew older. This alone is worth recording, let alone the fact that the monks rely on him to make decisions?
Zen Master Baiyan
Zen Master Baiyan, whose secular surname was Lin, was a native of Yurong in Fuzhou. He traveled extensively to various monasteries, and was valued wherever he went. He wrote a poem on a wall painted with water waves: 'When the waves are drumming, there is not a drop of water, when the wind and waves are calm, the water surface is vast. It is difficult to find in the cracks of the bright window paper, the boat sailing on the wall is beautiful.' His peers all praised him. He returned to his hometown and lived in the Yunmen Sixi Hermitage on Yangyu Island, cultivating his character, and was feared and respected by all.
Zen Master Ji of Zhongyan
Zen Master Ji of Zhongyan was naturally solitary and aloof. He instructed the assembly, saying: 'The past Tathagatas, fill the ditches and block the ravines. The present Bodhisattvas, their kun (trousers) have no head, their trousers have no mouth. Future practitioners, cannot push forward, cannot pull back. If you understand, there is no different soil in the same pit. If you do not understand, you go to Western Qin, I go to Eastern Lu.' He also said: 'Walking is also Zen, sitting is also Zen.'
終日舉頭不見天。出乎爾。反乎爾。認著依前還不是。拈起則充塞太虛。放下則纖塵不立。不拈起。不放下。鎮州蘿蔔頭。趙州索盡遼天價。又云。今朝七月旦。夏制將垂滿。更上曲盝床。舉則舊公案。舉得全。鼻孔沒半邊。舉不全。舌頭拄梵天。啞。胡亂了也。還我這則公案來。卓主丈云。切忌啖啄。此數語如含沙工方射影。吾恐見之不中其毒者幾希。
天目禮禪師
訪同參不值。偈云。庭前一樹紫荊花。老子何嘗不在家。若謂弟兄相見了。先師門戶隔天涯。為叢林誦頌野狐話云。墮落知何處。憑君子細看。潮來無別浦。木落見他山。為癡鈍喜。嘗與北澗同在佛照會中相與提衡。故有簡川禮竅之呼。余景定間寓保寧。始見全錄。天目預老聵許可。豈茍然者哉。
短篷遠禪師
平生不設臥具。晝夜枯坐。得遠鐵橛之稱。開法餘杭永壽。為明極嗣。中秋寄同輩云。一點孤明徹太虛。體無盈缺任方隅。光含萬象珠懷蚌。影落千江井覷驢。馬祖玩時迷向背。長沙用處絕名摸。衲僧直下忘標旨。吐七吞三總自如。不害筆墨遊戲。后住吳門承天。一日。上堂云。承天一句。言前分付。達磨不會。只履歸去。越宿。無疾坐逝。時光東谷亦道行。一力起洞上之宗。無謂無人。
石田薰禪師
眉
【現代漢語翻譯】 現代漢語譯本 『終日舉頭不見天』。這是從你那裡出去的，又回到你這裡。如果執著于舊有的認識，那就仍然是不對的。拈起（nian qi，拿起）則充滿整個宇宙，放下則連一絲塵埃都不存在。不拈起，不放下，就像鎮州的蘿蔔頭（zhen zhou luo bo tou，比喻平淡無奇），趙州（Zhao Zhou，禪宗祖師）索要盡了遼天的價格（Liao tian jia，比喻價值連城）。又說，『今朝七月初一，夏季的制度將要結束。更登上曲盝床（qu lu chuang，一種床），舉起舊的公案（gong an，禪宗用語，指前人的言行事例）。如果舉得完全，鼻孔都沒了一半；如果舉得不完全，舌頭能拄到梵天（Fan tian，佛教中的天界）。啞！胡亂了也。還我這則公案來！』卓主丈（zhuo zhu zhang，禪杖）說：『切忌啖啄（dan zhuo，比喻執著于言語文字）。』這幾句話就像含沙射影（han sha she ying，比喻暗中誹謗），我擔心見到這些話而不中毒的人很少。
天目禮禪師（Tian Mu Li Chan Shi）
拜訪同參（tong can，一同參禪的人）沒有遇到。偈語說：『庭前一樹紫荊花，老子何嘗不在家。若謂弟兄相見了，先師門戶隔天涯。』為叢林誦頌野狐話（ye hu hua，比喻不正當的言論）說：『墮落知何處，憑君子細看。潮來無別浦，木落見他山。』因為癡鈍而喜悅，曾經與北澗（Bei Jian）一同在佛照會（Fo Zhao Hui）中互相提攜，所以有簡川禮竅（Jian Chuan Li Qiao）的稱呼。我在景定年間（1260-1264）寓居保寧（Bao Ning），才見到他的全集。天目（Tian Mu）預先得到老聵（lao kui，指年老昏聵）的許可，難道是隨便的嗎？
短篷遠禪師（Duan Peng Yuan Chan Shi）
平生不設定臥具，晝夜枯坐，得到遠鐵橛（Yuan Tie Jue，比喻堅定不移）的稱號。在餘杭永壽（Yu Hang Yong Shou）開法，是明極（Ming Ji）的嗣法弟子。中秋節寄給同輩的詩說：『一點孤明徹太虛，體無盈缺任方隅。光含萬象珠懷蚌，影落千江井覷驢。馬祖（Ma Zu，禪宗祖師）玩時迷向背，長沙（Chang Sha，禪宗祖師）用處絕名摸。衲僧直下忘標旨，吐七吞三總自如。』不妨礙筆墨遊戲。後來住在吳門承天（Wu Men Cheng Tian），有一天，上堂說法：『承天一句，言前分付。達磨（Da Mo，禪宗初祖）不會，只履歸去。』第二天，無疾而終。時光東谷（Shi Guang Dong Gu）也說道行，一力振興洞上宗（Dong Shang Zong，即曹洞宗）。不要說沒有人。
石田薰禪師（Shi Tian Xun Chan Shi）
眉
【English Translation】 English version 'Raising the head all day, one does not see the sky.' It comes from you, and returns to you. Clinging to the old understanding is still not right. When picked up (nian qi, to pick up), it fills the entire universe; when put down, not a single speck of dust exists. Neither picking up nor putting down is like the radish head of Zhenzhou (zhen zhou luo bo tou, a metaphor for plainness), Zhao Zhou (Zhao Zhou, a Zen master) demanded the price of Liaotian (Liao tian jia, a metaphor for pricelessness). It is also said, 'Today is the first day of the seventh month, the summer regulations are about to end. Further ascend the curved bed, and raise the old koan (gong an, a Zen term referring to the words and deeds of predecessors). If raised completely, half of the nostrils are gone; if raised incompletely, the tongue can prop up Brahma's heaven (Fan tian, a heavenly realm in Buddhism). Dumb! It's all messed up. Return this koan to me!' Master Zhuo (zhuo zhu zhang, a staff) said: 'Beware of pecking (dan zhuo, a metaphor for clinging to words and letters).' These words are like shooting shadows with sand (han sha she ying, a metaphor for secretly slandering), and I fear that few who see them will not be poisoned.
Zen Master Tianmu Li (Tian Mu Li Chan Shi)
Visiting a fellow practitioner (tong can, someone who practices Zen together) and not meeting him. The verse says: 'A crape myrtle tree in front of the courtyard, when has the old man not been home? If you say that brothers have met, the gate of the former teacher is separated by the horizon.' Reciting fox words (ye hu hua, a metaphor for improper speech) for the sangha, he said: 'Where does falling lead, please look carefully, gentlemen. When the tide comes, there is no other shore; when the trees fall, other mountains are seen.' Rejoicing in foolishness and dullness, he once carried the yoke together with Beijian (Bei Jian) in the Fozhao Assembly (Fo Zhao Hui), hence the name Jianchuan Liqiao (Jian Chuan Li Qiao). I resided in Baoning (Bao Ning) during the Jingding period (1260-1264) and only then saw his complete works. Tianmu (Tian Mu) had previously obtained the permission of the old and confused (lao kui, referring to old age and confusion), could it be casual?
Zen Master Duanpeng Yuan (Duan Peng Yuan Chan Shi)
Throughout his life, he did not set up bedding, and sat withered day and night, earning the title of Yuan Tie Jue (Yuan Tie Jue, a metaphor for unwavering). He opened the Dharma in Yongshou, Yuhang (Yu Hang Yong Shou), and was a Dharma heir of Mingji (Ming Ji). In a poem sent to his peers during the Mid-Autumn Festival, he said: 'A single point of solitary brightness penetrates the great void, the body has no fullness or deficiency, allowing all directions. The light contains all phenomena, a pearl in an oyster; the shadow falls on a thousand rivers, a donkey peeking into a well. When Mazu (Ma Zu, a Zen master) played with it, he was confused about direction; Changsha (Chang Sha, a Zen master)'s use was beyond description. Monks directly forget the purpose, spitting seven and swallowing three, all at ease.' He did not hinder the play of brush and ink. Later, he lived in Chengtian, Wumen (Wu Men Cheng Tian). One day, ascending the hall, he said: 'Chengtian's sentence is entrusted before words. Bodhidharma (Da Mo, the first Zen patriarch) did not understand, and returned with one shoe.' The next day, he passed away without illness while sitting. Shiguang Donggu (Shi Guang Dong Gu) also spoke of the path, single-handedly reviving the Caodong sect (Dong Shang Zong, i.e., the Caodong sect). Don't say there is no one.
Zen Master Shitian Xun (Shi Tian Xun Chan Shi)
Eyebrows
山彭氏。嘉定間。出世高峰。屋老僧殘。先是。高原．無準．即庵．中嵓石溪諸老徐之。然後請從。開爐上堂云。高峰門戶如灰冷。多謝諸公有歲寒。些子死柴頭上火。大家著力試吹看。石田住吳門高峰。寥寞荒寒。過於法昌在分寧時開爐。高原宿德咸集。又差勝以一力撾鼓為十八泥人說法也。
臨安府凈慈混源密禪師
天臺盧氏子。游泉南。參教忠光晦庵。乃大慧所謂禪狀元者。久而盡得其道。後有示眾云。恁么恁么。掘地覓青天。不恁么不恁么。虛空揣出骨。釋迦老子以僧伽梨．正法眼藏分付摩訶大迦葉。生錢放債。換水養魚。世尊傳金欄外。別傳何物。倒卻門前剎竿著。不行官路。只販私商。內外中間覓心了不可得。與汝安心竟。家財俱藉沒。磉下獲黃金。德山棒。臨濟喝。官拗不如曹拗。情親不如義親。腰間歷日已多時。不用攢龜打瓦。楊岐三腳驢兒入你諸人鼻孔。雲門以黑漆竹篦斷衲僧命根。東勝神州火發。燒著帝釋眉毛。西瞿耶尼人忍俊不禁。連聲叫屈。初三十一。中元下七。掛起缽囊。放下楖𣗖。山河大地．日月星辰。三月安居。諸佛菩薩．蓄生驢馬。九旬禁足。以大圓覺為我伽藍。寂滅現前。據款結案。去年梅。今歲柳。顏色馨香依舊。喝。但願春風齊著力。一時吹入我門來。閱人語句
【現代漢語翻譯】 現代漢語譯本： 山彭氏。嘉定（1208-1224年）年間，高峰和尚出世，寺廟老舊，僧人凋零。起初，高原、無準（禪師名）、即庵（禪師名）、中嵓石溪等諸位長老逐漸引薦他，然後才請他主持。開爐上堂時說：『高峰的門戶如同灰燼般寒冷，多謝各位長老在歲寒之際的關照。這小小的死柴頭上的火，大家一起用力試試看能不能吹燃。』石田和尚住在吳門高峰，那裡寂寞荒涼，超過了法昌和尚在分寧時開爐的情況。高原等有德長老都聚集而來，又勝過以一己之力撾鼓為十八泥人說法。
臨安府凈慈混源密禪師
天臺盧氏之子。遊歷泉南，參拜教忠光晦庵（禪師名），就是大慧（禪師名）所說的禪狀元。時間久了，完全領悟了他的道。後來有一次向大眾開示說：『這樣這樣，如同掘地尋找青天；不這樣不這樣，如同從虛空中揣摸出骨頭。釋迦老子將僧伽梨（袈裟名）、正法眼藏分付給摩訶大迦葉（釋迦十大弟子之一），如同生錢放債，換水養魚。世尊在傳金欄外，還別傳了什麼？倒下門前的剎竿，不走官路，只做私商。內外中間尋找心了不可得，說要給你安心，結果家財都被沒收，磉下挖出黃金。德山（禪師名）棒，臨濟（禪師名）喝，官拗不如曹拗，情親不如義親。腰間掛著歷日已經很久了，不用再攢龜打瓦。楊岐（禪師名）的三腳驢兒進入你們諸人的鼻孔，雲門（禪師名）用黑漆竹篦斷了衲僧的命根。東勝神州火起，燒著了帝釋（佛教護法神）的眉毛，西瞿耶尼人忍不住笑出聲來，連聲叫屈。初三十一，中元下七，掛起缽囊，放下楖𣗖。山河大地、日月星辰，三月安居，諸佛菩薩、畜生驢馬，九旬禁足。以大圓覺為我的伽藍，寂滅現前，據款結案。去年的梅花，今年的柳樹，顏色馨香依舊。』喝！『但願春風齊心協力，一時都吹入我的門來。』閱人語句。
【English Translation】 English version: Shan (Surname) Peng's. During the Jiading period (1208-1224), Monk Gaofeng emerged, the temple was old, and the monks were declining. Initially, Elders Gaoyuan, Wuzhun (Zen master's name), Jian (Zen master's name), Zhongyan Shixi, and others gradually recommended him, and then invited him to preside. When opening the furnace and ascending the hall, he said, 'Gaofeng's gate is as cold as ashes, many thanks to all of you for your care in the cold season. This little fire on the dead firewood, let's all try to blow it alight.' Monk Shitian lived in Gaofeng, Wumen, which was lonely and desolate, surpassing the situation when Fachang opened the furnace in Fenning. Elders of virtue such as Gaoyuan gathered, which was even better than drumming for the eighteen clay figures by one's own strength.
Zen Master Hunyuan Mi of Jingci Temple in Lin'an Prefecture
A son of the Lu family in Tiantai. He traveled to Quannan and visited Jiaozhong Guanghui'an (Zen master's name), who was called the 'Zen Top Scholar' by Dahui (Zen master's name). After a long time, he fully understood his Dao. Later, he once instructed the public, saying, 'Like this, like this, it's like digging the ground to find the blue sky; not like this, not like this, it's like trying to find bones from the void. Shakyamuni Buddha entrusted the Sanghati (robe's name) and the Eye of the True Dharma to Mahakasyapa (one of Shakyamuni's ten great disciples), like lending money to earn interest, and changing water to raise fish. What else did the World Honored One transmit besides the golden fence? Knock down the flagpole in front of the door, don't take the official road, only do private business. Searching for the mind inside and outside, in the middle, is impossible to find, saying to give you peace of mind, but as a result, the family property is confiscated, and gold is found under the foundation. Deshan's (Zen master's name) stick, Linji's (Zen master's name) shout, official stubbornness is not as good as Cao's stubbornness, family affection is not as good as righteous affection. Hanging the calendar around the waist for a long time, no need to gather tortoise shells and beat tiles anymore. Yangqi's (Zen master's name) three-legged donkey enters the nostrils of all of you, Yunmen (Zen master's name) cuts off the lifeblood of the monks with a black lacquered bamboo strip. Fire broke out in Dongsheng Shenzhou, burning the eyebrows of Indra (Buddhist protector deity), and the people of Xiquyezhou couldn't help but laugh out loud, repeatedly crying out for injustice. The first thirty-one, the middle Yuan lower seven, hang up the bowl bag, put down the staff. Mountains, rivers, earth, sun, moon, and stars, three months of peaceful dwelling, all Buddhas and Bodhisattvas, livestock, donkeys, and horses, ninety days of restricted feet. Taking the Great Perfect Enlightenment as my Sangharama, Nirvana appears before me, and the case is concluded according to the facts. Last year's plum blossoms, this year's willows, the colors and fragrance remain the same.' Shout! 'I hope the spring breeze will work together and blow into my door all at once.' Reading people's words.
。須是眼正。究其密說顯說。直說曲說。如恒山之云。開遮自在。須是同一眼觀。同一意見。方不辜負前輩。混源出處。已備于嘉泰普燈。此數語未載。石田謂受虛中。只能詳類事蹟。愚謂聯燈去取。真不放過也。
國史陳公貴謙
答舍人真公德秀書曰。承下問禪門事。仰見虛懷樂善之意。顧淺陋何足以辱此。然敢下以管見陳白。所謂話頭合看與否。以某觀之。初無定說。若能一念無生。全體是佛。何處別有話頭。只緣多生習氣。背覺合塵。剎那之間。唸唸起滅。如猴孫拾栗相似。佛祖輩不得已。權設方便。令咬嚼一個無滋味話頭。意識有所不行。將蜜果換苦胡蘆。陶汝業識。都無實義。亦如國家兵器。不得已而用之。今時學者。卻于話頭上強生穿鑿。或至逐個解說。以當事業。遠之遠矣。棱道者二十年坐破七蒲團。只管看驢事未去。馬事到來。因捲簾大悟。所謂八萬四千關捩子。只消一個鎖匙開。豈在多言也。來教謂。誦佛之言。存佛之心。行佛之行。久久須有得處。如此行履。固不失為一世之賢者。然禪門一著。又須見徹自己本地風光。方為究竟。此事雖人人本有。但為客塵妄想所覆。若不痛加煆煉。終不明凈。圓覺經云。譬如銷金礦。金非銷固有。雖複本來金。終以銷成就。蓋謂此也。來教又謂。
【現代漢語翻譯】 現代漢語譯本：必須要有正確的眼光。研究那些隱秘的說法和公開的說法，直接的說法和委婉的說法，就像恒山的云一樣，開合遮蔽都是自在的。必須用同樣的眼光看待，有同樣的見解，才不辜負前輩，不辜負那混同源頭的出處。《嘉泰普燈錄》中已經完備地記載了這些，但這幾句話沒有記載。石田認為（我）受到了虛中的影響，只能詳細地分類事蹟。我認為《聯燈會要》的取捨，真是毫不放過啊。
國史陳公貴謙
回覆舍人真公德秀的信中說：承蒙您垂問禪門的事情，仰慕您虛懷若谷、樂於行善的心意。只是我淺薄無知，怎麼能當得起這樣的垂詢呢？但我還是斗膽用我淺陋的見解來陳述。所謂『話頭』（huà tóu，禪宗用語，指參禪時所用的語句或問題）是否適合參看，依我看，並沒有一定的說法。如果能做到一念不生，全體都是佛，哪裡還需要另外的話頭呢？只是因為多生以來的習氣，背離覺悟而與塵世相合，剎那之間，唸唸生滅，就像猴子撿栗子一樣。佛祖們不得已，權且設立方便法門，讓人咀嚼一個沒有滋味的話頭，讓意識無所作為，將蜜果換成苦葫蘆，陶冶你的業識，其實都沒有實際意義，也像國家的兵器一樣，不得已才使用它。現在的學者，卻在話頭上強行穿鑿附會，甚至逐個解釋，以此作為事業，那就差得太遠了。棱道者二十年坐破了七個蒲團，只管看驢的事情還沒有過去，馬的事情又到來了，因為捲簾而大悟，所謂八萬四千個關捩子，只需要一把鑰匙打開，哪裡在於多說呢？來信說，誦佛的言語，存佛的心，行佛的行，久而久之一定會有所得。如此修行，固然不失為一世的賢者，然而禪門的關鍵，又必須徹見自己本地的風光，才算究竟。這件事雖然人人本有，但被客塵妄想所覆蓋，如果不痛下功夫錘鍊，終究不能明凈。《圓覺經》說：『譬如銷金礦，金非銷固有，雖複本來金，終以銷成就。』大概就是這個意思。來信又說：
【English Translation】 English version: One must have correct vision. Investigate the secret and the manifest teachings, the direct and the indirect teachings, like the clouds of Mount Heng (Héng Shān, one of the Five Great Mountains of China), opening and concealing at will. One must view with the same eye, have the same understanding, so as not to fail the predecessors, not to fail the source from which all things originate. The origins have already been fully recorded in the Jia Tai Pu Deng Lu (嘉泰普燈錄, Jia Tai Era Universal Lamp Record (1201-1204 CE)), but these few words are not recorded. Shi Tian (石田, a person's name) believes that (I) have been influenced by Xu Zhong (虛中, a person's name), and can only classify events in detail. I believe that the selection and omission in the Lian Deng Hui Yao (聯燈會要, Essentials of the Combined Lamps) is truly thorough.
Chen Gong Gui Qian (陳公貴謙, a person's name), National Historian
In reply to the letter from She Ren Zhen Gong De Xiu (舍人真公德秀, a person's name), he said: I am grateful for your inquiry about the affairs of the Chan (禪, Zen) school, and I admire your humble and benevolent intentions. However, I am shallow and ignorant, how can I be worthy of such an inquiry? But I will venture to present my humble views. As for whether a 'hua tou' (話頭, huà tóu, literally 'head of speech', a topic for Chan meditation) is suitable for contemplation, in my opinion, there is no fixed answer. If one can achieve a state of no-thought, the whole being is Buddha, where else would one need a hua tou? It is only because of the habits of many lifetimes, turning away from enlightenment and conforming to the dust of the world, that thoughts arise and cease in an instant, like a monkey picking chestnuts. The Buddhas and Patriarchs, having no other choice, temporarily established expedient means, to have people chew on a tasteless hua tou, so that the consciousness has nothing to do, exchanging honey fruit for a bitter gourd, cultivating your karmic consciousness, but in reality, it has no real meaning, just like the weapons of the state, used only when necessary. Scholars of today, however, forcibly interpret and embellish the hua tou, even explaining them one by one, taking this as their career, which is far, far off the mark. Dao Zhe Leng (棱道者, a person's name) sat through seven futons in twenty years, still concerned with the affairs of the donkey, and then the affairs of the horse arrived, and then he had a great enlightenment because of raising the screen, the so-called eighty-four thousand latches, only need one key to open, where is the need for much talk? Your letter says, reciting the words of the Buddha, keeping the mind of the Buddha, practicing the actions of the Buddha, and in time, you will surely gain something. Such practice is certainly not a loss for a wise man of this world, but the key to the Chan school is to thoroughly see the scenery of one's own native land, only then is it ultimate. Although everyone inherently has this, it is covered by the dust of external objects and deluded thoughts, and if one does not work hard to temper it, it will never be clear and pure. The Yuan Jue Jing (圓覺經, Sutra of Perfect Enlightenment) says: 'It is like refining gold ore, the gold is not inherently in the refining, although it is originally gold, it is ultimately achieved through refining.' This is probably what it means. Your letter also says:
道若不在言語文字上。諸佛諸祖何故謂留許多經論在世。經是佛言。禪是佛心。初無違背。但世人尋言逐句。沒溺教網。不知有自己一段光明大事。故達磨西來。不立文字。直指人心。見性成佛。謂之教外別傳。非是教外別是一個道理。只要明瞭此心。不著教相。今若只誦佛語。而不會歸自己。如人數他珍寶。自無半錢分。又如破布褁真珠。出門還漏卻。縱使于中得小滋味。猶是法愛之見。本分上事。所謂金屑雖貴。落眼成翳。直須打併一切淨盡。方有小分相應也。某向來雖不閱大藏經。然華嚴．圓覺．維摩等經。誦之亦稍熟矣。其他如傳燈．諸語錄．壽禪師宗鏡錄。皆玩味數十年間。方在屋裡著到。卻無暇看經論也。楞伽雖是達磨心宗。亦以句讀難通。不曾深究。要知吾人皆是誠心。非彼世俗自瞞。以資談柄而已。姑以日用驗之。雖無濁惡粗過。然於一切善惡逆順境界上。果能照破。不為他所移換否。夜睡中夢覺一如否。恐怖顛倒否。疾病而能作得主否。若目前猶有境在。則夢寐未免顛倒。夢寐既顛倒。疾病必不能作得主宰。疾病既作主宰不得。則生死岸頭必不自在。所謂如人飲水。冷暖自知。待制舍人于功名鼎盛之時。清修寡慾。留神此道。可謂火中蓮花矣。古人有言。此大丈夫事。非將相之所能為也。又云。直
欲高高峰頂立。深深海底行。更欲深窮遠到。直到不疑之地。來教謂無下手處。只此無下手處。正是得力處。如前書所言。靜處鬧處。皆著一隻眼看。是什麼道理。久久純熟。自無靜鬧之異。其或雜亂紛飛。起滅不停。卻舉一則公案與之廝崖。則起滅之心自然頓息。照與照者同時寂滅。即是到家也。某亦學焉而未至也。姑盡吐露如此。不必他示。恐儒釋不謀者必大[打-丁+在]之。待制舍人他日心眼開明。亦必大笑而罵之。國史公多見宗匠。
大川濟禪師
荷法為事。狷介無當意者。在四明寶陀。有三句語曰。寶陀一路。來來去去。撞著聱頭。風波無數。曰。寶陀一玄。掣臂揎拳。打失鼻孔。蒼天蒼天。曰。寶陀一妙。無人能到。吃飯著衣。阿屎放尿。住冷泉。示寂。遺囑撒骨不造窣堵。說偈曰。地水火風先佛記。冷灰堆里無舍利。掃向長江白浪中。千古萬古第一義。真一代宗師之模楷。起澗東之道者也。
山陰清首座
得心法于無用。有椒頌云。含煙帶露已經秋。顆顆通紅氣味周。突出眼睛開口笑。這回不戀舊枝頭。諸方猶能誦。不知為清所述。或載為無用作。非也。
夢堂升禪師
舉。雪竇示眾云。立賓立主。好肉剜瘡。舉古舉今。拋沙撒土。直下無事。正是無孔鐵錘。
【現代漢語翻譯】 現代漢語譯本 想要在高高的山頂上站立，在深深的海底裡行走，更想要深入地探究，到達毫無疑惑的境地。有人說沒有下手的地方，但正是這沒有下手的地方，才是得力的地方。就像前面書中所說，無論在安靜的地方還是喧鬧的地方，都要用一隻眼睛看著。這是什麼道理呢？長久純熟之後，自然就沒有安靜和喧鬧的區別了。如果雜亂紛飛，生滅不停，就用一則公案與它較量，那麼生滅之心自然立刻止息，能照的和所照的，同時寂滅，這就是到家了。我也學習這樣做，但還沒有達到。姑且全部吐露出來，不必再作其他指示。恐怕儒家和佛家意見不合的人一定會大力反對它。待制舍人將來心眼開明，也一定會大笑並斥責它。國史公見過的宗師很多。
大川濟禪師
以弘揚佛法為己任，為人耿直，不合世俗。在四明寶陀，有三句偈語：『寶陀一路，來來去去，撞著聱頭，風波無數。』又說：『寶陀一玄，掣臂揎拳，打失鼻孔，蒼天蒼天。』又說：『寶陀一妙，無人能到，吃飯著衣，阿屎**。』住在冷泉，圓寂時，遺囑將骨灰撒掉，不要建造佛塔。說偈語道：『地水火風先佛記，冷灰堆里無舍利。掃向長江白浪中，千古萬古第一義。』真是一代宗師的模範，是起澗東的道者。
山陰清首座
從無用處得到心法，有《椒頌》說：『含煙帶露已經秋，顆顆通紅氣味周。突出眼睛開口笑，這回不戀舊枝頭。』各處都能誦讀，不知道是清所作，或者記載為無用所作，不是這樣的。
夢堂升禪師
舉例。雪竇（人名）開示大眾說：『立賓立主，好肉剜瘡。舉古舉今，拋沙撒土。直下無事，正是無孔鐵錘。』
【English Translation】 English version To stand on the highest peak, to walk in the deepest sea. Even more, to deeply explore and reach a place beyond doubt. Some say there's no place to start, but this very place with no start is where you gain strength. As the previous book said, whether in quiet or noisy places, keep one eye on it. What is the reason for this? After prolonged practice, there will naturally be no difference between quiet and noise. If things are chaotic and constantly arising and ceasing, then confront it with a koan, and the mind of arising and ceasing will naturally cease immediately. The illuminator and the illuminated simultaneously become extinct, and that is arriving home. I also study this, but have not yet reached it. I will reveal all of this, and no further instructions are needed. I fear that those whose views differ between Confucianism and Buddhism will strongly oppose it. The Attendant-in-Waiting will one day have his mind's eye opened, and will surely laugh and scold it. The National Historian has seen many masters.
Zen Master Dachuan Ji
He took it as his mission to promote the Dharma, and was upright and unconventional. In Baotuo (Mount Putuo) in Siming, there are three lines of verse: 'The road to Baotuo, coming and going, encountering stubborn heads, countless storms.' He also said: 'Baotuo is a mystery, pulling sleeves and clenching fists, knocking off the nose, heavens, heavens.' He also said: 'Baotuo is a wonder, no one can reach it, eating and dressing, shitting and pissing.' He lived in Lengquan (Cold Spring Temple), and when he passed away, he instructed that his ashes be scattered and no stupa be built. He said in a verse: 'Earth, water, fire, and wind, the Buddhas have foretold, in the cold ash heap there are no relics. Sweep them into the white waves of the Yangtze River, for thousands and ten thousands of years, the first meaning.' Truly a model of a master of his generation, he was the Daoist of Qijiandong.
Head Monk Shanyin Qing
He obtained the mind-dharma from the useless. There is an 'Ode to Pepper' that says: 'Containing smoke and bearing dew, it is already autumn, each one is red and full of flavor. Protruding eyes open and laugh, this time it does not cling to the old branches.' Everyone can recite it, but it is not known whether it was written by Qing, or recorded as written by Wuyong, it is not so.
Zen Master Mengtang Sheng
He cited. Xue Dou (a person's name) instructed the assembly, saying: 'Establishing guest and host, is like carving a sore on good flesh. Citing the past and present, is like throwing sand and scattering dirt. Directly there is nothing to do, it is precisely a hammer without holes.'
別有機關。定入無間地獄。拈云。這般漢。須是具緇素眼始得。活句下明得。堪與佛祖為師。死句下明得。自救不了。且道雪竇恁么說話。是活句。是死句。待雪竇出地獄。即向汝道。又云。達磨示眾。各言所見。小兒鬥百草。到處去尋討。黃昏斗罷卻歸來。不知狼藉教誰掃。平生提唱。如人倫之有周孔。鱗羽之有龍鳳。晚年閉戶。不喜交接。衲子見之。如登龍門。昔云蓋智。疾禪林便軟暖。道心淡薄。來參者。掉頭不納。聞其容入室。則堂室為滿。夢堂有之矣。
石田薰禪師
曰。破庵老和尚言。禪和子室中下語。總是知見解會。如何了得。須是向言句外。臨時別有意智去。離泥水方得。我舊時行腳歸去。與一同行在合州釣魚掛搭。彼中亦是一員前輩尊宿。我去入室。再三免我。不肯舉話。及至同行去。卻不免他。但拊膝一下。云。你向這裡下轉語看。同行無語。番番入室。只是如此問。他同行云。叵耐這漢。番番只如此問。我無可應他。你為我下一轉語。老和尚云。你待他今番又如是問你。但將兩指夾鼻𣫝他一𣫝便出。同行果去。入室依所教。尊宿云。有人教壞你了。信知此事。得底人如兩鏡相似。自然彼此不相瞞。做工夫須是省要處做。令到這般田地。方堪為種草。
笑翁堪禪師
行
【現代漢語翻譯】 現代漢語譯本 別有機關，必定墮入無間地獄。雪竇禪師拈出此事說：『這種人，必須要有出家和在家人的眼力才能辨別。在活句下明白，可以做佛祖的老師；在死句下明白，自身都難保。』那麼雪竇禪師這樣說話，是活句呢，還是死句呢？等雪竇禪師出了地獄，再告訴你們。又說：『達磨（Bodhidharma，禪宗始祖）向大眾開示，各人說出自己的見解，就像小孩子玩鬥百草的遊戲，到處去尋找。黃昏時鬥完百草卻回來了，不知道這片狼藉的景象該讓誰來打掃。』（夢堂禪師）平生提倡佛法，就像人倫有周公、孔子，鱗羽有龍、鳳一樣。晚年閉門不出，不喜歡與人交往。衲子（指僧人）見到他，就像登上龍門一樣。（昔日）云蓋智禪師，厭惡禪林中那種柔軟舒適的風氣，認為道心淡薄。來參禪的人，他都掉頭不納。聽說他允許人入室請教，整個禪堂都會為之滿座。夢堂禪師就是這樣的人。
石田薰禪師
說：『破庵老和尚說，禪和子（指禪僧）在室內所說的話，總是知見解會（指通過知識和理解來解釋禪），如何能夠了悟呢？必須要在言語之外，臨時另外用意智去體會，離開泥水才能得解。』我以前行腳（指雲遊參訪）回來，與一位同行在合州釣魚掛單（指在寺院掛單居住）。那裡也有一位前輩尊宿（指德高望重的僧人）。我去入室請教，他再三推辭，不肯舉話（指提出禪宗公案）。等到我的同行去，他卻不免俗，只是拍了一下膝蓋，說：『你向這裡下轉語（指轉換思路的語句）看看。』我的同行無語。一次又一次地入室，只是這樣問。我的同行說：『真拿這人沒辦法，一次又一次地只是這樣問，我無法回答他。你為我下一轉語。』老和尚說：『你等他這次又這樣問你，就用兩根手指夾住他的鼻子擰他一下就出來。』我的同行果然去了，入室后按照所教的做了。尊宿說：『有人教壞你了。』相信這件事，得道的人就像兩面鏡子一樣，自然彼此不會欺瞞。做功夫必須要在緊要處做，達到這種地步，才堪稱是種草（指弘揚佛法）。
笑翁堪禪師
行
【English Translation】 English version There are other machinations, destined to enter the uninterrupted hell (Avīci hell, the lowest level of hell in Buddhist cosmology). Nian Yun (picking up the matter) said: 'These kinds of people must have the discernment of both monastics and laypeople to recognize them. Understanding under the living phrase (活句, a dynamic and insightful expression) allows one to be a teacher of Buddhas and Patriarchs. Understanding under the dead phrase (死句, a static and uninsightful expression) means one cannot even save oneself.' So, is Xue Dou (Xuedou Chongxian, 980-1052) speaking in a living phrase or a dead phrase? When Xue Dou comes out of hell, I will tell you. He also said: 'Bodhidharma (達磨, the founder of Zen Buddhism) showed the assembly, each speaking their own views, like children playing the game of fighting with grasses, searching everywhere. After fighting with grasses at dusk, they return, not knowing who will sweep up the mess.' (Zen Master Mengtang) Throughout his life, he promoted the Dharma like Zhou Gong and Confucius in human relations, and dragons and phoenixes among scaled and feathered creatures. In his later years, he closed his doors and disliked socializing. When monks saw him, it was like ascending the Dragon Gate. (In the past,) Zen Master Yungai Zhi disliked the soft and comfortable atmosphere of the Zen forest, considering the aspiration for enlightenment to be weak. Those who came to seek instruction, he turned away. It was said that if he allowed someone into his room, the entire hall would be filled. Such was Zen Master Mengtang.
Zen Master Ishida Kaoru
Said: 'Old Master Po-an said, the words spoken by Zen monks in their rooms are always intellectual understandings and interpretations. How can one attain enlightenment? One must seek meaning beyond words, using wisdom and intelligence on the spot, and only by leaving the mud and water can one find liberation.' When I returned from my pilgrimage (行腳, a wandering pilgrimage), I stayed with a fellow traveler in Hezhou, fishing and lodging at a temple. There was also a senior and respected monk (尊宿, a highly respected monk) there. I went to him for private instruction, but he repeatedly declined, refusing to raise a koan (公案, a paradoxical anecdote or riddle used in Zen practice). When my fellow traveler went, he couldn't avoid it, and simply patted his knee, saying: 'Try to give a turning phrase (轉語, a phrase that shifts the perspective) here.' My fellow traveler was speechless. He went to the room again and again, and was only asked this question. My fellow traveler said: 'I can't stand this guy, asking the same question again and again, I can't answer him. Give me a turning phrase.' The old master said: 'When he asks you again this time, just pinch his nose with two fingers and leave.' My fellow traveler went and did as he was told. The respected monk said: 'Someone has corrupted you.' Believe that this matter, those who have attained enlightenment are like two mirrors, naturally not deceiving each other. In practice, one must focus on the essential points, and only when one reaches this stage can one be considered sowing seeds (種草, spreading the Dharma).'
Zen Master Shōō Kan
Going
丐到泉南。休于洛陽。與一僕伕山行。偶至下生院。古屋數十間。廊捲風葉。寂無人聲。惟見一老僧。雪頂厖眉。負暄于殿陛。徐起止客。坐于僧堂前破木床曰。何所而來。翁曰。來無所來。僧曰。因什麼在遮里。翁曰。早晨吃白粥。如今肚裡饑。僧曰。不是遮個道理。速道。翁指屋角樹曰。好一株木。得恁么蒼翠。二人大笑。相就語移刻。始知老僧嘗見無用來。雪峰玢侍者言此甚詳。惜乎老僧偶忘其名爾。
鐵牛印禪師
曰。正堂辯和尚與日書記書云。若要道行黃龍一宗振舉。切不可絺章繪句晃耀於人。禪道決不能行。古有規草堂。近有圭竹庵。更有個洪覺范。至今士大夫只喚作文章僧。其如奈何。如公頌三日耳聾與女子出定。非徹見淵源。何為至此。勿以小小而礙大法。道不獨明辯一己之私。諸方宿老皆如此議。知我罪我。在於此書。萬萬察之。此語切中今時之病。學者不可忽也。鐵牛紀載。誠有補於後學。所謂草堂諸老者。見處非不穩當。當時亦未免有此議。嘉定間。薰石田博學能文。痛自掩抑。以此故也。璨隱山初見元城語錄。喜甚攜歸。閱之未竟。即掩卷。侍僧曰。何初喜之遽棄之。曰。衲僧家唸唸常在乾屎橛上。尚為雜用心。況世間議論文章乎。此亦堤防之法。當如是也。先德云。學者漁獵
【現代漢語翻譯】 現代漢語譯本： 一位雲遊僧人到了泉南（地名，今福建泉州），在洛陽（地名，今河南洛陽）停留。他和一位僕人一起在山中行走，偶然來到一座下生院。這裡有數十間古老的房屋，走廊裡捲著被風吹落的樹葉，寂靜得聽不到任何聲音。只見一位老僧，頭髮雪白，眉毛濃密，在殿前的臺階上曬太陽。他慢慢起身迎接客人，讓雲遊僧人坐在僧堂前一張破舊的木床上，問道：『你從哪裡來？』雲遊僧人說：『來無所來。』老僧說：『因為什麼在這裡？』雲遊僧人說：『早晨吃了白粥，現在肚子里餓了。』老僧說：『不是這個道理，快說。』雲遊僧人指著屋角的一棵樹說：『好一棵樹，長得這麼蒼翠。』兩人大笑起來，互相交談了一會兒。雲遊僧人才知道老僧曾經見過無用禪師。雪峰玢侍者把這件事說得很詳細，可惜老僧忘記了他的名字。
鐵牛印禪師
說：『正堂辯和尚給日書記寫信說，如果要讓黃龍宗（禪宗宗派之一）興盛起來，千萬不要用華麗的辭藻和巧妙的句子來炫耀於人，禪道絕對不能這樣實行。古時候有規草堂，近代有圭竹庵，還有個洪覺范，至今士大夫們只把他當作文章僧。這該怎麼辦呢？像您稱讚三日耳聾和女子出定，如果不是徹底看清了根源，怎麼會達到這種程度？不要因為小小的東西而妨礙了大法。道不只是爲了說明辯一己的私見，各方的老修行都是這樣認為的。知道我的人會贊同我，責備我的人也會有，都在這封信里。務必仔細考察。』這些話切中了當今的弊病，學習的人不可忽視。鐵牛的記載，確實對後來的學習者有幫助。所謂草堂等老修行，他們的見解並非不穩妥，但當時也難免有這樣的議論。嘉定（南宋寧宗年號，1208-1224）年間，薰石田博學能文，痛苦地自我壓抑，就是因為這個緣故。璨隱山初次看到元城語錄，非常高興地帶回家，還沒看完，就合上了書。侍者問：『為什麼開始很高興，後來又很快放棄了？』璨隱山說：『我們出家人念念不忘的是擦屁股的木片，尚且算是雜用心，更何況是世間的議論文章呢？』這也是一種提防的方法，應當這樣做。先德說：『學習的人像漁獵一樣』
【English Translation】 English version: A wandering monk arrived at Quanzhou (place name, now Quanzhou, Fujian) and stayed in Luoyang (place name, now Luoyang, Henan). He was walking in the mountains with a servant when they happened upon a Xiàshēng Temple. There were dozens of old houses, with wind-blown leaves swirling in the corridors, and it was so quiet that no sound could be heard. They saw an old monk with snow-white hair and thick eyebrows, basking in the sun on the steps in front of the hall. He slowly got up to greet the guests and invited the wandering monk to sit on a broken wooden bed in front of the monk's hall, asking, 'Where do you come from?' The wandering monk said, 'I come from nowhere.' The old monk said, 'Why are you here?' The wandering monk said, 'I ate white porridge in the morning, and now I'm hungry.' The old monk said, 'That's not the point, tell me quickly.' The wandering monk pointed to a tree in the corner of the house and said, 'What a fine tree, growing so lush and green.' The two laughed heartily and talked for a while. The wandering monk then learned that the old monk had once met Zen Master Wuyong. Attendant Xuefeng Bin described this in great detail, but unfortunately, the old monk had forgotten his name.
Zen Master Tie Niu Yin
Said: 'Venerable Zheng Tang Bian wrote to Secretary Ri, saying, "If you want to revitalize the Huanglong sect (one of the Zen sects), you must never use flowery language and clever sentences to show off to others. The Zen path absolutely cannot be practiced in this way. In ancient times, there was Gui Caotang, and in modern times, there was Gui Zhuan, and there was also Hong Juefan. Even today, scholars and officials only regard him as a literary monk. What can be done about this? Like your praise of 'three days of deafness' and 'a woman emerging from samadhi,' if you have not thoroughly seen the source, how could you have reached this point? Do not let small things hinder the great Dharma. The Dao is not just for explaining Bian's own private views. All the old practitioners in various places think the same way. Those who know me will agree with me, and those who criticize me will also exist, all in this letter. Be sure to examine it carefully." These words hit the nail on the head of today's problems, and those who study should not ignore them. Tie Niu's records are indeed helpful to later learners. The so-called old practitioners like Caotang, their views are not unsound, but at that time, such discussions were inevitable. During the Jiading (reign of Emperor Ningzong of the Southern Song Dynasty, 1208-1224) period, Xun Shitian was learned and eloquent, but he painfully suppressed himself because of this. When Can Yinshan first saw the Yuan Cheng's sayings, he was very happy to take them home, but before he finished reading them, he closed the book. The attendant asked, 'Why were you so happy at first, but then quickly gave up?' Can Yinshan said, 'We monks are constantly thinking about wiping our buttocks with wooden chips, which is still considered a distracted mind, let alone worldly discussions and articles?' This is also a method of prevention, and it should be done in this way. A former sage said, 'Those who study are like hunters and fishermen.'
文字語言。正如吹網欲滿。非愚即狂。
閩山居士俞景賢
入浙遍參知識。后見鄮峰用首座。問。如何是祖師西來意。用曰。我欲向汝道。汝還信否。士曰。請師道。安敢不信。用曰。汝要緊參禪。不可問西來意。士曰。何也。用曰。西來有甚意。士豁然瞭解。拂衣便出。用復召曰。見什麼便出去。士回顧。而用喝一喝。士曰。住。住。便行。自此歸里。割棄親眷。顓顓獨居嶼上別墅。述偈曰。錯腳游洪歷浙歸。更無一法可思惟。柴門高掩長江上。誰管風濤鼓是非。用。見誰庵。
長樂圭藏主
曰。向在南北山與元雙杉同住。見其清約介靜。四威儀中。不忘究竟己躬大事。日間偏要尋僻寂去處。孤坐兀如枯株。夜間睡夢亦提起古德話頭。若噡語。唶唶略可辨。可見其做工夫精專純一。那時便知其必為法門大器也。每思其人。未嘗不面熱汗下。見於斷橋答雲谷手帖。
嘉興府光孝石室輝禪師
僧問。明招見勝光。才跨門。光垂一足。意旨如何。室曰。乞兒弄飯碗。問。只如招云。伎倆已盡。拂袖便行。又且如何。室曰。鈍鳥逆風飛。室久侍明極。後嗣無準。性介烈。貴勢不敢幹以私。住慶元彰聖。官府科擾無節。棄去。府公聞之。雖勉留。不回矣。嘗掛牌首眾徑山。其語穩實。
【現代漢語翻譯】 現代漢語譯本：正如用吹氣的方式想要把網吹滿一樣，這是非愚蠢就是瘋狂的行為。
閩山居士俞景賢
他到浙江各地參訪知識，後來拜見了鄮峰用首座。俞景賢問道：『如何是祖師西來意？』（Bodhidharma's intention in coming from the West，達摩祖師從西天來的真正意圖是什麼？）用首座說：『我想要告訴你，你相信嗎？』俞景賢說：『請師父說，我怎麼敢不相信呢？』用首座說：『你要抓緊參禪，不要問西來意。』俞景賢問：『為什麼呢？』用首座說：『西來有什麼意？』俞景賢豁然開悟，拂袖便走。用首座又叫住他，說：『見到了什麼便走？』俞景賢回頭，用首座對他喝了一聲。俞景賢說：『住，住。』便離開了。從此歸鄉，割捨親眷，獨自居住在嶼上的別墅。他寫了一首偈語說：『錯腳游洪（唐玄宗年號，712-756）歷浙歸，更無一法可思惟。柴門高掩長江上，誰管風濤鼓是非。』用首座，見於誰庵。
長樂圭藏主
他說：『我以前在南北山與元雙杉同住，見他清廉節儉安靜，在行住坐臥中，不忘究竟自身的大事。白天偏要尋找偏僻寂靜的地方，獨自靜坐如同枯木。夜間睡夢中也提起古德的話頭。如果說話，聲音低微勉強可以辨認。可見他做功夫精專純一。那時便知道他必定是佛門的大器。』每當想起他，未嘗不感到面紅出汗。見於斷橋答雲谷的手帖。
嘉興府光孝石室輝禪師
有僧人問道：『明招禪師拜見勝光禪師，才跨進門，勝光禪師就垂下一隻腳，意旨如何？』石室禪師說：『乞丐玩弄飯碗。』僧人又問：『像明招禪師所說，伎倆已盡，拂袖便走，又該如何理解？』石室禪師說：『遲鈍的鳥逆風飛。』石室禪師長久侍奉明極禪師，後來沒有繼承無準禪師的法嗣。他性格剛烈，權貴不敢以私事干預他。他住在慶元彰聖寺時，官府的科擾沒有節制，於是離去。府公聽說了，雖然勉強挽留，他也不回頭了。他曾經在徑山掛牌首眾，他的話語穩重實在。
【English Translation】 English version: It is like trying to fill a net by blowing air, which is either foolish or insane.
Layman Yu Jingxian of Minshan
He traveled to various places in Zhejiang to visit teachers. Later, he met Chief Seat Yong of Mount Mao. Yu Jingxian asked: 'What is Bodhidharma's intention in coming from the West?' Yong said: 'If I tell you, will you believe it?' Yu Jingxian said: 'Please tell me, Master, how dare I not believe?' Yong said: 'You should focus on practicing Chan and not ask about the intention of coming from the West.' Yu Jingxian asked: 'Why?' Yong said: 'What intention is there in coming from the West?' Yu Jingxian suddenly understood and left with a flick of his sleeve. Yong called him back and said: 'What did you see that made you leave?' Yu Jingxian turned around, and Yong shouted at him. Yu Jingxian said: 'Stop, stop.' and then left. From then on, he returned to his hometown, abandoned his relatives, and lived alone in a villa on an island. He wrote a verse saying: 'Having mistakenly traveled during the Hongli era (Tang Dynasty, 712-756) and returned from Zhejiang, there is no longer a single dharma to contemplate. The thatched gate is tightly closed on the Yangtze River, who cares about the wind and waves drumming up right and wrong?' Yong is mentioned in Who Hermitage.
Chief Zang of Changle Gui
He said: 'I used to live with Yuan Shuangshan in the North and South Mountains, and I saw that he was honest, frugal, and quiet. In his four dignities (walking, standing, sitting, and lying down), he did not forget the great matter of ultimately realizing himself. During the day, he insisted on finding secluded and quiet places, sitting alone like a withered tree. At night, even in his dreams, he would bring up the sayings of the ancient worthies. If he spoke, his voice was low and barely discernible. It can be seen that his practice was refined, focused, pure, and single-minded. At that time, I knew that he would surely become a great vessel of the Dharma.' Whenever I think of him, I cannot help but feel my face flush and sweat. This is seen in the letter from Duanqiao in response to Yungu.
Chan Master Shi Shi Hui of Guangxiao Temple in Jiaxing Prefecture
A monk asked: 'When Mingzhao visited Shengguang, just as he crossed the threshold, Shengguang lowered one foot. What was the intention?' Shi Shi said: 'A beggar playing with a rice bowl.' The monk asked again: 'Like what Chan Master Mingzhao said, his skills are exhausted, and he leaves with a flick of his sleeve, how should this be understood?' Shi Shi said: 'A dull bird flies against the wind.' Shi Shi served Mingji for a long time, but later did not inherit the Dharma lineage of Wuzhun. He was of strong character, and powerful people did not dare to interfere with him with private matters. When he lived in Zhangsheng Temple in Qingyuan, the government's exactions were unrestrained, so he left. When the prefect heard of this, although he tried to persuade him to stay, he did not turn back. He once posted a notice as the head of the assembly at Jingshan. His words were steady and practical.
國史陳公貴謙
嘗在烏回與月林觀禪師夜坐。林曰。如何是賓中主。公曰。頭腦相似。林曰。如何是主中賓。公曰。橫按鏌鎁行正令。太平寰宇斬癡頑。復隨聲曰。如何是賓中賓。月林搖手而笑。噫。公之機辯。猶可想見也。
無量壽禪師
撫州人。答太師史衛王云。佛法在一切處．奏事書判處．著衣吃飯處．致君澤民處．納士用賢處。第一不可擬心尋覓。才是如斯。又不得也。嘗首眾鄱陽刁峰。太師以京口金山招之。不出。即遁于隆興感山。晚年始赴臺之瑞嵓請。是亦不失為比丘之大體者矣。
石田薰禪師
曰。既入佛門。吃佛飯。潑天門戶。要人扶持。亦須是個漢始得。況稱長老。名既如此。實當如何。具向上眼目。得大機用。可以開鑿人天。饒益後學。方不孤負出世二字。就中下機言之。亦要識因果。勤香火。早晚禪誦不懈。創新補舊。一切處運真實心。方有少分相應。不可坐方丈領見成。勞者責人。逸者歸己。瞬息之間。頭白齒黃。前頭大有事在。前輩長老。時節因緣既至。不奈何擘破面皮。多是住院后。卻進得一步。蓋不問院之大小。眾之多寡。千人萬人叢中亦如此。單丁去處亦如此。二六時中。專以此道為懷。長久工夫不間斷。故能打發。石田此語。可謂毒藥苦口
【現代漢語翻譯】 現代漢語譯本
國史陳公貴謙 曾經在烏回與月林觀禪師夜晚一起坐禪。月林觀禪師問：『如何是賓中主？』陳公回答：『頭腦相似。』月林觀禪師問：『如何是主中賓？』陳公回答：『橫按鏌鎁（古代寶劍名）行正令，太平寰宇斬癡頑。』又隨著聲音問：『如何是賓中賓？』月林觀禪師搖手而笑。唉！陳公的機智辯才，還可以想像得到啊。
無量壽禪師 撫州人。回答太師史衛王說：『佛法在一切處——奏事書判處，穿衣吃飯處，為君王造福、為百姓謀利處，選拔人才、任用賢能處。』最重要的是不要試圖用心去尋找，如果這樣，反而得不到。曾經帶領大眾在鄱陽刁峰修行。太師想用京口金山寺來招請他，但他沒有去，於是隱遁到隆興感山。晚年才應邀前往臺州的瑞嵓寺。這也不失為一位比丘（佛教出家男眾）的大體。
石田薰禪師 說：『既然入了佛門，吃了佛飯，這潑天大的門戶，需要人扶持。也必須是個有擔當的人才行。更何況被稱為長老，名號既然如此，實際應當如何呢？具備向上的眼光，得到大的機用，可以開導人天，饒益後來的學人，才不辜負出世二字。就中下根機的人來說，也要明白因果，勤于香火，早晚禪誦不懈怠，創新補舊，一切處運用真實心，才能有少許相應。不可坐在方丈（寺院住持的居所）里領受現成的，勞累的時候就責怪別人，安逸的時候就歸功於自己。轉眼之間，頭髮白了牙齒也掉了，前面還有大事在等著。前輩長老，時節因緣既然到了，不得已才撕破面皮。大多是住持寺院后，才進了一步。因為不論寺院的大小，僧眾的多少，千人萬人的叢林中是這樣，獨自一人的去處也是這樣。二六時中（一天二十四小時），專心以此道為懷，長久不斷地用功，所以才能應付。』石田禪師的這番話，可謂是良藥苦口啊。
【English Translation】 English version
Guoshi (National Historian) Chen Gong Guiqian Once, he was sitting in meditation at night with Zen Master Yuelin Guan in Wuhui. Zen Master Lin asked, 'What is the guest within the host?' Chen Gong replied, 'Heads and brains are similar.' Zen Master Lin asked, 'What is the host within the guest?' Chen Gong replied, 'Holding the Mo Ye (ancient sword name) horizontally, I execute the correct orders, and in the peaceful universe, I斬 (cut down) the foolish and stubborn.' Then, following the sound, he asked, 'What is the guest within the guest?' Zen Master Yuelin shook his head and smiled. Alas! Chen Gong's wit and eloquence are still imaginable.
Zen Master Wuliangshou (Immeasurable Life) A person from Fuzhou. He replied to Grand Tutor Shi Wei Wang, saying, 'The Buddha-dharma is everywhere—in the place of presenting memorials and making judgments, in the place of wearing clothes and eating meals, in the place of benefiting the ruler and benefiting the people, in the place of recruiting talents and employing the virtuous.' The most important thing is not to try to seek it with the mind; if you do, you will not attain it. He once led the assembly at Diaofeng in Poyang. The Grand Tutor wanted to invite him to Jinshan Temple in Jingkou, but he did not go, so he遁 (escaped) to Ganshan in Longxing. Only in his later years did he accept the invitation to Ruiyan Temple in Taizhou. This is also not a loss of the great essence of a Bhikkhu (Buddhist monk).'
Zen Master Shitian Xun Said, 'Since you have entered the Buddhist gate and eat the Buddha's rice, this vast and boundless gate needs people to support it. You must also be a capable person. Moreover, being called an elder, since the name is such, what should the reality be? Possessing upward-looking eyes and obtaining great function, you can enlighten humans and devas (gods), and benefit later learners, so as not to betray the two words 'leaving the world'. Speaking in terms of those of lower capacity, you must also recognize cause and effect, be diligent in incense offerings, and be unremitting in morning and evening meditation and chanting, innovate and supplement the old, and use a true heart in all places, so that there may be a little corresponding. You must not sit in the abbot's room (residence of the abbot of a monastery) and receive ready-made things, blaming others when you are tired and attributing it to yourself when you are at ease. In the blink of an eye, your hair will turn white and your teeth will fall out, and there are great things waiting ahead. Senior elders, when the time and conditions arrive, reluctantly tear their faces. Most of them take a step forward after becoming abbots. Because regardless of the size of the monastery or the number of monks, it is the same in a crowd of thousands or tens of thousands, and it is the same in a solitary place. Throughout the twenty-four hours of the day, focus on cherishing this path, and work diligently without interruption for a long time, so that you can cope.' These words of Zen Master Shitian can be said to be bitter medicine.
。利於病也。
潭州石霜竹嵓印禪師
隆興府人。道味苦嚴。見者莫不肅然心服。抑齋陳公靴師潭日。以龍牙．福嚴招致。皆不赴。后以石霜請。不得已而應命。僧問。如何是和尚家風。嵓曰。問家風作么。問。如何是佛法大意。嵓曰。湘潭云盡暮山出。巴蜀雪消春水來。同門秀孤峰．開無門皆推遜之。平生機鍵縝密。語言粹夷。豈非親見月林之力歟。
大川濟禪師
嘗與弁山侍老佛心。弁山偶外干。不及請假。洎歸。佛心曰。阡兄兩日何往。答曰。未嘗出入。大川適在旁。叱曰。參禪人何得妄語。弁山面赤汗下。自此尤謹語言。昔昭默受死心責亦類此。湛堂嘆其皆良器也。
平江府虎丘坳堂濟禪師
曰。毛髮．爪齒．皮肉．筋骨．髓腦。謂之地。唾涕．膿血．津液．涎沫．痰淚．精氣．大小便利。謂之水。暖氣謂之火。動轉謂之風。此四緣假合而成幻身。須有主宰始得。何謂主宰。試道看。坳堂。蜀人。嗣息庵。與別浦．癡絕頡頏一時。惜壽俱不及癡絕也。
枯崖和尚漫錄卷中 卍新續藏第 87 冊 No. 1613 枯崖漫錄
枯崖和尚漫錄卷下
蒙庵聰禪師
嘗歸福州。謁木庵于乾元。木庵問曰。莫是聰侍者么。蒙庵稱名未竟。木庵曰。
【現代漢語翻譯】 有利於疾病的痊癒。
潭州石霜竹嵓印禪師
是隆興府（南宋年號，公元1163-1164年）人。他的道風嚴謹，令人敬畏。見過他的人無不肅然起敬，心悅誠服。當時，抑齋陳公的鞋匠潭日，曾以龍牙和福嚴的名義邀請他，但他都沒有應允。後來，因為石霜的邀請，他才不得已應命前往。有僧人問：『如何是和尚的家風？』竹嵓回答：『問家風做什麼？』又問：『如何是佛法的大意？』竹嵓說：『湘潭云盡暮山出，巴蜀雪消春水來。』同門的秀孤峰和開無門都對他推崇備至。他平生機鋒縝密，語言純粹平易，這難道不是親見月林禪師的力量嗎？
大川濟禪師
曾經與弁山一起侍奉老佛心禪師。弁山有一次因事外出，來不及請假。回來后，佛心問：『阡兄這兩天去了哪裡？』弁山回答：『未曾出入。』大川正好在旁邊，斥責道：『參禪的人怎麼能說謊？』弁山面紅耳赤，汗流浹背。從此以後，他更加謹慎自己的言語。以前昭默受到死心的責備也與此類似。湛堂感嘆他們都是可造之材。
平江府虎丘坳堂濟禪師
說：『毛髮、爪齒、皮肉、筋骨、髓腦，這叫做地。唾涕、膿血、津液、涎沫、痰淚、精氣、大小便利，這叫做水。暖氣叫做火。動轉叫做風。這四種因緣假合而成幻身，必須要有主宰才能成立。什麼是主宰呢？』試著說出來看。坳堂是蜀地人，是嗣息庵的弟子，與別浦、癡絕齊名一時，可惜壽命都不及癡絕。
枯崖和尚漫錄卷中 卍新續藏第 87 冊 No. 1613 枯崖漫錄
枯崖和尚漫錄卷下
蒙庵聰禪師
曾經回到福州，在乾元寺拜見木庵禪師。木庵問：『莫非是聰侍者嗎？』蒙庵剛要報上自己的名字，木庵就說：
【English Translation】 It is beneficial for illness.
Zen Master Zhuyan Yin of Shishuang Bamboo Cliff in Tanzhou
Was a native of Longxing Prefecture (Southern Song Dynasty, 1163-1164 AD). His practice was strict and austere. All who saw him could not help but be respectful and sincerely convinced. At that time, Tan Ri, the shoemaker of Yizhai Chen Gong, invited him with Longya and Fuyan, but he did not accept either. Later, because of the invitation from Shishuang, he had no choice but to accept. A monk asked, 'What is the family style of the abbot?' Zhuyan replied, 'Why ask about the family style?' The monk asked, 'What is the great meaning of the Buddha-dharma?' Zhuyan said, 'When the clouds over Xiangtan disappear, the evening mountains emerge; when the snow in Sichuan melts, the spring waters arrive.' His fellow disciples Xiu Gufeng and Kai Wumen all highly praised him. Throughout his life, his Zen strategies were meticulous and his language was pure and simple. Could this not be the power of having personally seen Zen Master Yuelin?
Zen Master Da Chuan Ji
Once served Old Buddha Heart together with Bian Shan. Bian Shan once went out without asking for leave. Upon returning, Buddha Heart said, 'Brother Qian, where did you go these past two days?' Bian Shan replied, 'I have not gone in or out.' Da Chuan happened to be nearby and scolded, 'How can a Zen practitioner lie?' Bian Shan's face turned red and he was covered in sweat. From then on, he was even more careful with his words. In the past, Zhao Mo was also reprimanded by Si Xin in a similar way. Zhan Tang sighed that they were all promising talents.
Zen Master Ao Tang Ji of Huqiu in Pingjiang Prefecture
Said, 'Hair, nails, skin, flesh, tendons, bones, marrow, and brain are called earth. Saliva, mucus, pus, blood, bodily fluids, phlegm, tears, semen, urine, and feces are called water. Warm air is called fire. Movement is called wind. These four conditions combine to form an illusory body, which must have a master to be established. What is the master?' Try to say it. Ao Tang was a native of Shu, a disciple of Si'an, and was as famous as Biepu and Chijue for a time, but unfortunately, his lifespan was not as long as Chijue's.
Random Records of Monk Kuya, Volume Middle 卍 New Continued Collection, Volume 87, No. 1613, Random Records of Kuya
Random Records of Monk Kuya, Volume Lower
Zen Master Meng'an Cong
Once returned to Fuzhou and visited Zen Master Mu'an at Qianyuan Temple. Mu'an asked, 'Are you attendant Cong?' Before Meng'an could finish stating his name, Mu'an said,
此事非聰明智慧之所能辯。如何。蒙庵曰。通身是口吐不出。曰。中毒了也。蒙庵曰。莫掩彩他。曰。且坐喫茶。茶罷。木庵又曰。須知此事不在方𠕋上。不在口皮邊。蒙庵曰。畢竟在什麼處。曰。鐵蒺藜當面擲。蒙庵曰。大好不在口皮邊。庵便打。蒙庵喝一喝而出。蒙庵既得法于其落髮師光晦庵。以大父事雪堂。復謁木庵于乾元。見密庵于烏巨．水庵于凈慈．誰庵于高亭。始深徹淵奧。是未嘗一日無師友也。欲其法道不昌。可乎。
無準佛鑒范禪師
曰。木平參洛浦。便致一問云。一漚未發時如何。浦云。移舟諳水脈。舉棹別波瀾。平不契。卻往問盤龍。一漚未發時如何。龍云。移舟不別水。舉棹即迷源。木平便悟去。後來云峰悅和尚拈云。木平若向洛浦言下悟去。猶較些子。後來不合向盤龍死水裡浸殺。住后。有問。如何是木平。平云。不勞斤斧。果然只坐在這裡。你道他恁么說話。意在於何。多見兄弟往往商量。移舟不別水。舉棹即迷源。便是死水。如何是木平。不勞斤斧。所以坐在遮里。若恁么會去。驢年也未夢見在。遮里須覷見他古人一些子得人憎處始得。佛鑑此語。發藥學者不淺。晚年倡中峰之道于雙徑。機用迅駛。如擊石火。閃電光。即此語也。不惟英雋鱗集 今上皇帝亦思問道。紹定六
【現代漢語翻譯】 現代漢語譯本：這件事不是聰明和智慧所能辨明的。如何是好？蒙庵說：『渾身上下都是嘴也說不出來。』（提問者）說：『這是中毒了啊。』蒙庵說：『不要掩蓋他的光彩。』（提問者）說：『且坐下喝茶。』茶喝完后，木庵又說：『須知此事不在方圓規矩上，也不在口舌言辭邊。』蒙庵說：『到底在什麼地方？』（木庵）說：『鐵蒺藜當面擲來。』蒙庵說：『太好了，不在口舌言辭邊。』木庵便打他。蒙庵大喝一聲而出。蒙庵既從他的剃度師光晦庵那裡得到了佛法，又像對待父親一樣侍奉雪堂，又在乾元（具體時間待考）拜謁了木庵，在烏巨山（具體地點待考）見了密庵，在凈慈寺（具體地點待考）見了水庵，在高亭山（具體地點待考）見了誰庵，才深深地領悟了佛法的精髓。他沒有一天沒有師友，想要他的佛法不昌盛，可能嗎？
無準佛鑒范禪師
（有人）說：木平參訪洛浦，便問了一個問題：『一漚（水泡，比喻微小的事物）未發時如何？』洛浦說：『移舟諳水脈，舉棹別波瀾。』木平不契合，便去問盤龍：『一漚未發時如何？』盤龍說：『移舟不別水，舉棹即迷源。』木平便領悟而去。後來云峰悅和尚評論說：『木平如果向洛浦言下悟去，還算好些。後來不該向盤龍的死水裡浸殺。』（木平）住持后，有人問：『如何是木平？』木平說：『不勞斤斧。』果然只是坐在這裡。你們說他這樣說話，意圖在於什麼？多見兄弟們往往商量，『移舟不別水，舉棹即迷源』，便是死水，『如何是木平，不勞斤斧，所以坐在遮里』。如果這樣理解，驢年也未夢見。這裡須看清他古人一些令人憎惡之處才能領悟。佛鑑此語，對啓發學者不淺。晚年提倡中峰之道于雙徑（具體地點待考），機鋒迅猛，如擊石火，閃電光，就是說的這個。不僅英俊之士聚集，當今皇上（理宗）也思問道。紹定六年（1233）。
【English Translation】 English version: This matter cannot be discerned by cleverness and wisdom. What to do? Meng'an said, 'The whole body is a mouth, but it cannot speak.' (The questioner) said, 'This is poisoning.' Meng'an said, 'Don't cover up his brilliance.' (The questioner) said, 'Let's sit down and have some tea.' After tea, Mu'an said again, 'You must know that this matter is not in the rules and regulations, nor is it on the edge of words.' Meng'an said, 'Where is it after all?' (Mu'an) said, 'Iron caltrops are thrown in the face.' Meng'an said, 'Great, not on the edge of words.' Mu'an then hit him. Meng'an shouted and went out. Meng'an, having obtained the Dharma from his tonsure master Guanghui'an, served Xuetang as he would his father, and visited Mu'an in Qianyuan (specific time to be determined), met Mi'an in Wuju Mountain (specific location to be determined), met Shui'an in Jingci Temple (specific location to be determined), and met Shei'an in Gaoting Mountain (specific location to be determined), and then deeply understood the essence of the Dharma. He had no day without teachers and friends, how could he not want his Dharma to flourish?
Zen Master Wuzhun Shifan Fo Jian
(Someone) said: Muping visited Luopu and asked a question: 'What is it like when a bubble (a metaphor for trivial things) has not yet arisen?' Luopu said, 'Moving a boat, one knows the water veins; raising the oar, one distinguishes the waves.' Muping did not agree, so he went to ask Panlong: 'What is it like when a bubble has not yet arisen?' Panlong said, 'Moving a boat, one does not distinguish the water; raising the oar, one is lost in the source.' Muping then understood and left. Later, the monk Yunfeng Yue commented: 'If Muping had understood under Luopu's words, it would have been better. Later, he should not have been drowned in Panlong's stagnant water.' After (Muping) took charge, someone asked: 'What is Muping?' Muping said, 'No need for axes.' Indeed, he is just sitting here. What do you say is the intention of his words? It is often seen that brothers often discuss, 'Moving a boat, one does not distinguish the water; raising the oar, one is lost in the source,' which is stagnant water, 'What is Muping? No need for axes, so he sits here.' If you understand it this way, you will not even dream of it in the year of the donkey. Here, you must see some of the ancient people's hateful places to understand. Fo Jian's words are not shallow for enlightening scholars. In his later years, he advocated the Zhongfeng Way in Shuangjing (specific location to be determined), his machine was swift, like striking a stone fire, lightning, which is what he said. Not only did the heroes gather, but the current emperor (Lizong) also thought about asking questions. In the sixth year of Shaoding (1233).
年七月十五日御修政殿。引見說法。賜徽號．金襕。亦此語也。豈有他術哉。
伊巖玉禪師
嚴州人。初稱名儒。有篤行。中年厭習舉業。專究洛學。忽曰。是不可以了吾事。遂裂縫掖。剃鬚。發學出世法。登徑山。謁老佛心而師事之。久無所契。復往見癡鈍于雪竇。依止三年。一日。忽明得即心即佛話。故有無毛鷂子貼天飛。千山萬山高突兀之句。嘗看劉元城語錄云。所謂禪一字。於六經中有此理。但不謂之禪爾。及達磨西來。此話大行。據此事不容言。則夫子不答是也。且西來意不必問。而話亦不必答。向上老和尚好玩弄人。故以不答答之。所謂柏樹子者。乃系驢橛也。後人不知。只守了樹。尋祖師西來意。可一笑也。讀至此處。曰。若是當時得聽此語。這裡正好與一錐。
真源日禪師
曰。馮侍郎濟川．張侍郎子韶。問道于徑山妙喜禪師。師問。隔物不見道時如何。子韶對之曰。今日親睹慈顏。妙喜云。隔。子韶云。雖然如是。瞞他一點不得。妙喜卻問濟川。對之曰。不較多。妙喜曰。二公對答非不親切。但未見道。如有一物頓在臥房裡。只隔一重壁。為什麼不見。禪和子說道理。便道十方無壁落。四面亦無門。隔個什麼。饒你眼似銅鈴。也須是悟始得。又曰。禪和子擔板。才下得轉
【現代漢語翻譯】 七月十五日，皇帝在修政殿召見（禪師）說法，賜予徽號和金襕袈裟。這也是（佛法）所說的。難道還有其他方法嗎？
伊巖玉禪師
是嚴州人。起初以名儒著稱，有良好的品行。中年厭倦了科舉，專心研究洛學。忽然說：『這不能了結我的事情。』於是撕裂儒服，剃度出家，學習出世之法。登上徑山，拜見老佛心禪師並拜他為師。很久沒有領悟。又前往雪竇山拜見癡鈍禪師，依止三年。一天，忽然明白『即心即佛』的道理。所以有『無毛鷂子貼天飛，千山萬山高突兀』的詩句。曾經讀劉元城的語錄，說：『所謂的禪字，在六經中也有這個道理，只是不稱它為禪罷了。』等到達磨（菩提達摩，Bodhidharma）西來，這種說法才大為流行。根據這件事，不容許言語表達，所以孔子不回答（關於天道的問題）是正確的。而且西來的意義不必問，話也不必回答。向上的老和尚喜歡玩弄人，所以用不回答來回答。所謂的柏樹子，乃是驢橛。後人不知道，只守著樹，尋找祖師西來的意義，真是可笑。』讀到這裡，（伊巖玉禪師）說：『如果當時能聽到這句話，這裡正好給他一錐。』
真源日禪師
說：馮侍郎濟川、張侍郎子韶，向徑山妙喜禪師問道。妙喜禪師問：『隔著東西看不見道時如何？』子韶回答說：『今日親眼見到您的慈顏。』妙喜禪師說：『隔著。』子韶說：『雖然如此，也瞞不過您一點。』妙喜禪師卻問濟川，濟川回答說：『不較多。』妙喜禪師說：『二位的回答並非不親切，但沒有見到道。就像有一件東西放在臥室裡，只隔著一堵墻，為什麼看不見？』禪和子說道理，便說十方沒有墻壁，四面也沒有門，隔著什麼？即使你眼睛像銅鈴一樣大，也必須是悟了才能明白。』又說：『禪和子死板，才下得轉。』
【English Translation】 On the fifteenth day of the seventh month, the Emperor summoned (the Zen master) to the Xiuzheng Hall to expound the Dharma, bestowing upon him an honorific title and a golden kasaya. This is also what (the Dharma) speaks of. Could there be any other method?
Zen Master Yi Yan Yu
Was a native of Yan Prefecture. Initially known as a famous Confucian scholar, he possessed virtuous conduct. In middle age, he grew weary of the civil service examinations and devoted himself to the study of the Lu School (Neoconfucianism). Suddenly, he said, 'This cannot conclude my affairs.' Thereupon, he tore his Confucian robes, shaved his head, and left home to study the Dharma of transcending the world. He ascended Mount Jing and paid homage to Zen Master Lao Foxin, taking him as his teacher. For a long time, he had no breakthrough. He then went to Mount Xuedou to see Zen Master Chidun, staying with him for three years. One day, he suddenly understood the saying 'Mind is Buddha.' Hence, there is the verse: 'A featherless hawk flies close to the sky, a thousand mountains, ten thousand mountains, towering and precipitous.' He once read Liu Yuancheng's Analects, saying, 'The so-called word 'Zen' also has this principle in the Six Classics, but it is not called Zen.' When Bodhidharma (達磨, Bodhidharma) came from the West, this saying became very popular. According to this matter, speech is not allowed, so Confucius was correct in not answering (questions about the Way of Heaven). Moreover, the meaning of the Westward Journey need not be asked, and the words need not be answered. Upward-striving old monks like to play with people, so they answer by not answering. The so-called cypress tree seed is a donkey's stake. Later people do not know this, only guarding the tree, seeking the meaning of the Patriarch's Westward Journey, which is truly laughable.' Reading to this point, (Zen Master Yi Yan Yu) said, 'If I could have heard these words at that time, it would have been good to give him an awl right here.'
Zen Master Zhen Yuan Ri
Said: 'Vice Minister Feng Jichuan and Vice Minister Zhang Zishao asked Zen Master Miaoxi of Mount Jing about the Way. Zen Master Miaoxi asked: 'What is it like when you cannot see the Way because something is obstructing it?' Zishao replied: 'Today, I have personally seen your compassionate face.' Zen Master Miaoxi said: 'Obstructing.' Zishao said: 'Even so, you cannot hide anything from me.' Zen Master Miaoxi then asked Jichuan, who replied: 'Not much different.' Zen Master Miaoxi said: 'The two of you are not insincere in your answers, but you have not seen the Way. It is like having something in the bedroom, separated only by a wall, why can't you see it?' Zen monks speak of principles, saying that there are no walls in the ten directions, and there are no doors on all sides, so what is obstructing it? Even if your eyes are as big as copper bells, you must realize it to understand.' He also said: 'Zen monks are inflexible, only then can they turn around.'
語。未能依俙彷彿。便言我百了千當。余頃見佛智老人亦曰。妙喜橫說豎說。切中今時之病。近來欺世盜名。未得謂得。遞相狐媚。更相印受。視東山直下。不為佛法罪人者幾希。斯言學者並宜識之。
東山源禪師
曰。往年出嶺。初上徑山。其時枯禪做首座立僧。破庵西堂掛牌。一時龍象畢集。如石田．無準皆同在眾寮。破庵尋當室中偏愛舉。經行及坐臥。常在於其中。如何是其中事。亦曾去請益。他一詞不措。臨起單。卻作一頌相送云。換骨抽筋一句。只欠點頭自許。若能自解知非。便見平吞海宇。個便是為人抽了釘。拔卻楔。自此過平江靈巖見癡鈍。時茂業海做前堂立僧。今大慈笑翁．育王大夢。皆在彼中同住。叢席甚盛。癡鈍常云。詢佛燈四十九日夜抱露柱悟去。次上蔣山。見浙翁。因室中舉即心是佛。下語云。抱橋柱澡洗。翁云。有什麼快活。下語云。請和尚放下著。被他打出。后復見巖云巢．皎中庵。上衢州祥符。見殺六巖。歷扣二十餘員知識。看來無出應庵下兒孫直截緊峭。所以宗枝繁衍。烏乎。東山于悟門雖大廓徹。猶如先聖得一善。則拳拳服膺而弗失之矣。
真源日禪師
曰。雪巢和尚入室。問僧。不是風動。不是幡動。仁者心動。那個是你心。又云。不是風動。不是幡
【現代漢語翻譯】 現代漢語譯本： 語。未能依稀彷彿，便說我什麼都懂。我之前見過佛智老人也說，妙喜禪師橫說豎說，切中當今的弊病。近來那些欺世盜名的人，沒得到卻說得到了，互相勾結，互相吹捧。在東山禪寺直接墮落，不成為佛法罪人的人，很少啊。這些話學者們都應該記住。
東山源禪師
說：往年離開嶺南，初到徑山寺。當時枯禪擔任首座，立僧擔任維那。破庵在西堂掛牌，一時龍象（比喻傑出的人才）聚集。像石田、無準（均為禪師名號）都在僧眾之中。破庵尤其喜歡在方丈室中，無論是經行還是坐臥，常常在那裡。什麼是其中的事呢？我也曾去請教，他一句話也不說，臨走時，卻作了一首偈頌相送說：『換骨抽筋一句，只欠點頭自許。若能自解知非，便見平吞海宇。』這便是為人抽了釘子，拔掉了木楔。自此之後，到平江靈巖寺拜見癡鈍禪師，當時茂業海擔任前堂維那，現在的大慈笑翁、育王大夢，都在那裡同住，僧眾非常興盛。癡鈍常說，詢佛燈四十九日夜抱住柱子才開悟。之後到蔣山，拜見浙翁，因為方丈室中舉『即心是佛』，下語說：『抱橋柱澡洗。』浙翁說：『有什麼快活？』下語說：『請和尚放下著。』被他打了出來。後來又拜見了巖云巢、皎中庵。到衢州祥符寺，拜見殺六巖。前後拜訪了二十多位善知識。看來沒有誰能超出應庵禪師門下子孫的直接緊峭。所以宗派枝繁葉茂。唉！東山禪師在開悟方面雖然大徹大悟，但就像古代聖人得到一個優點，就牢牢記住而不敢失去啊。
真源日禪師
說：雪巢和尚入室，問僧人：『不是風動，不是幡動，是仁者的心動。』哪個是你的心？又說：『不是風動，不是幡動，』
【English Translation】 English version: He was unable to even vaguely resemble them, yet he claimed to understand everything. I once saw Elder Fozhi also say that Miaoxi (referring to Dahui Zonggao, 1089-1163) spoke horizontally and vertically, hitting the nail on the head regarding the illnesses of the present time. Recently, those who deceive the world and steal names, claiming to have attained what they have not, collude with each other and praise each other. Among those who directly fall from Dongshan (referring to the teachings of the Caodong school), how few are those who do not become sinners against the Buddha-dharma. Scholars should all remember these words.
Zen Master Dongshan Yuan
Said: In past years, leaving Lingnan, I first went to Jingshan Temple. At that time, Ku Chan was the head seat, and Liseng was the monastic supervisor. Po'an (a Zen master) hung his board in the West Hall, and for a time, dragons and elephants (a metaphor for outstanding talents) gathered. People like Shitian and Wuzhun (both Zen masters) were all among the monastic assembly. Po'an especially favored being in the abbot's room, whether walking or sitting, he was often there. What is the matter within it? I also went to ask for instruction, but he did not say a word. When I was about to leave, he composed a verse to send me off, saying: 'The phrase of changing bones and extracting tendons, only lacks nodding in self-approval. If you can understand yourself and know your faults, then you will see the universe swallowed in peace.' This is to draw out the nails and remove the wedges for people. After this, I went to Pingjiang Lingyan Temple to see Zen Master Chidun. At that time, Maoye Hai was the front hall monastic supervisor, and the current Daci Xiaoweng and Yuwang Dameng were all living there together. The monastic assembly was very prosperous. Chidun often said that Xun Fo Deng realized enlightenment after holding onto a pillar for forty-nine days and nights. Later, I went to Jiangshan and saw Zhe Weng. Because in the abbot's room he raised 'The mind is Buddha,' he gave the saying: 'Washing by embracing the bridge pillar.' Zhe Weng said: 'What joy is there?' He gave the saying: 'Please, venerable monk, put it down.' He was beaten out by him. Later, I also saw Yan Yun Chao and Jiao Zhong An. I went to Xiangfu Temple in Quzhou and saw Sha Liu Yan. I visited more than twenty good advisors. It seems that no one can surpass the direct and tight teachings of the descendants of Zen Master Ying'an. Therefore, the lineage flourished. Alas! Although Zen Master Dongshan was greatly enlightened in the gate of enlightenment, it was like the ancient sages who obtained one good thing, and then firmly embraced it and did not lose it.
Zen Master Zhenyuan Ri
Said: Monk Xuechao entered the room and asked the monks: 'It is not the wind moving, it is not the banner moving, it is the mind of the benevolent one moving.' Which is your mind? He also said: 'It is not the wind moving, it is not the banner moving,'
動。仁者心動。你向甚處見六祖。又云。不是風動。不是幡動。仁者心動。是什麼動。發明臨濟之奧旨。證驗衲子之眼目。如運斧臨風之手。其妙在於一斫爾。雪巢當金虜之亂。曾與大慧同渡江者。大慧笠中藏一金釵為路費。時時視之。雪巢伺其不意。取而投諸江。大慧愧謝。與之結交。真源嗣雪巢。以草堂為大父。故平生語言挺挍。有父祖風烈。
隆首座
號南山叟。清源南安人也。壯歲遊方。多見尊宿。罷參后。禮業海塔。偈曰。業父煎熬業海乾。尚餘劫石影團團。我來笑罷吞聲哭。昔日船從此處翻。掃癡鈍塔。偈曰。生苕帚柄背時貨。樹倒藤枯舊陣圖。一代年來低一代。灼然邪法實難扶。南山與無隱．雙杉．荊叟同侍癡鈍為最久。
西蜀保福晦嵓暉禪師
通泉白氏子。嘗與肇諾庵．道谷源．開掩室同參松源。密契真要。歸里三主道場。遠近敬鄉。道化益盛。散夏小參云。大智洞明。十方融會。騎聲蓋色。邁古超今。不可以寂默通。不可以語言造。是以大覺世尊于摩竭提國三七日中無啟口處。及至四棱蹋地。盡力提持。只道得個是法非思量分別之所能解。又道是法不可示。言辭相寂滅。恁么揭示。譬若斷崖落石相似。看者不容眨眼。除是一念知非。前後際斷。全體擔荷得去。是真精進。
【現代漢語翻譯】 現代漢語譯本 動。仁者心動。你從何處見到六祖（禪宗六祖慧能大師）。又說：『不是風動，不是幡動，是仁者的心在動。』那麼，是什麼在動呢？要發明臨濟宗（禪宗五家之一）的奧妙宗旨，驗證學禪人的眼力，就像運用斧頭面對風的手法，其精妙之處在於一砍而已。雪巢禪師在金兵入侵中原的戰亂時期，曾與大慧宗杲（禪宗高僧）一同渡江。大慧宗杲在斗笠中藏了一支金釵作為路費，時時察看。雪巢禪師趁他不注意，拿走金釵並扔到江里。大慧宗杲感到慚愧並向他道謝，兩人因此結交。真源禪師師承雪巢禪師，把草堂禪師當作祖父，所以一生言語剛直，有父輩祖輩的風範。
隆首座
號南山叟。是清源南安人。年輕時遊歷四方，見過許多尊宿（有德行的僧人）。之後，禮拜業海塔，作偈說：『業父煎熬，業海乾涸，尚餘劫石，影子團團。我來笑著停止哭泣，昔日的船隻就是從這裡翻覆的。』清掃癡鈍塔，作偈說：『生苕帚柄，背時的貨物，樹倒藤枯，舊的陣圖。一代不如一代，顯然邪法實在難以扶持。』南山禪師與無隱、雙杉、荊叟一同侍奉癡鈍禪師的時間最久。
西蜀保福晦嵓暉禪師
是通泉白氏之子。曾經與肇諾庵、道谷源、開掩室一同參學于松源禪師處，深刻領悟了禪宗的真要。回到家鄉后，先後主持三座道場，遠近之人都很敬重他，他的教化也日益興盛。在散夏小參（禪宗的一種說法形式）時說：『大智慧洞徹明瞭，十方世界融會貫通，超越聲音和形色，勝過古人，超越今人。』不能通過寂默來通達，也不能通過語言來創造。因此，大覺世尊（釋迦牟尼佛）在摩竭提國（古印度地名）的三七日（二十一天）中沒有開口說話。等到四棱著地，竭盡全力地提持，只是說『這個法不是思量分別所能理解的』。又說『這個法不可示，言辭相寂滅』。這樣揭示，就像斷崖落石一樣，觀看的人不容眨眼。除非是一念知非，前後際斷，全體承擔得去，才是真正的精進。
【English Translation】 English version Movement. The benevolent person's mind moves. Where did you see the Sixth Patriarch (Huineng, the Sixth Patriarch of Zen Buddhism)? It is also said, 'It is not the wind that moves, it is not the banner that moves, it is the benevolent person's mind that moves.' Then, what is moving? To elucidate the profound principles of the Linji school (one of the five houses of Zen), to verify the eye of the Zen practitioner, is like wielding an axe in the wind; its subtlety lies in a single chop. During the turmoil of the Jin invasion, Zen Master Xuechao once crossed the river with Dahui Zonggao (a prominent Zen monk). Dahui Zonggao hid a golden hairpin in his bamboo hat for travel expenses, checking it frequently. Xuechao seized an opportunity when he was not paying attention, took the hairpin, and threw it into the river. Dahui Zonggao felt ashamed and thanked him, and they became friends. Zen Master Zhenyuan succeeded Xuechao and regarded Caotang as his grandfather, so his words were always upright, with the demeanor of his fathers and grandfathers.
Chief Seat Long
Also known as Nanshan Elder. He was a native of Nan'an, Qingyuan. In his youth, he traveled extensively and met many venerable monks. Later, he paid homage to the Ye Hai Pagoda and composed a verse: 'The karma father suffers, the karma sea dries up, still remaining is the kalpa stone, its shadow round and full. I come to laugh and stop crying, the boat of the past capsized here.' Sweeping the Dull Pagoda, he composed a verse: 'A broom handle of raw material, outdated goods, the tree falls and the vine withers, the old battle formation. Each generation is lower than the last, clearly the heterodox dharma is truly difficult to support.' Nanshan, along with Wuyin, Shuangshan, and Jing Sou, served Zen Master Chidun for the longest time.
Zen Master Huiyan Hui of Baofu in Western Shu
Was a member of the Bai family of Tongquan. He once studied with Zen Master Songyuan along with Zhao Nuo'an, Dao Guyuan, and Kai Yanshi, deeply grasping the true essence of Zen. After returning to his hometown, he presided over three monasteries, respected by people near and far, and his teachings flourished. During a summer retreat small assembly (a form of Zen discourse), he said: 'Great wisdom is thoroughly clear, the ten directions are interconnected, surpassing sound and form, surpassing the ancients, surpassing the present. 'It cannot be attained through silence, nor can it be created through language.' Therefore, the Great Awakened One (Shakyamuni Buddha) did not speak for three seven days (twenty-one days) in Magadha (an ancient Indian kingdom). When the four edges touched the ground, he exerted all his strength, only saying, 'This Dharma cannot be understood by thought and discrimination.' He also said, 'This Dharma cannot be shown, words are silent and extinguished.' Such a revelation is like a rock falling from a cliff, not allowing the viewer to blink. Unless one realizes one's mistakes in a single thought, cuts off the past and future, and fully takes on the responsibility, is true diligence.
是名真法供養。如來一會。靈山儼然未散。如是時時禁足。唸唸護生。又何必九十日中無繩自縛。然雖如是。衲被蒙頭萬事休。此時山僧都不會。語悉類此。癡絕在蔣山題其錄云。大隨和尚道。我參七十餘員善知識。具大眼目者。只得一二。其他皆具正知見。予三十年前在叢林中與晦嵓游。當時具大眼目者。惟老松源一人而已。歲次庚寅仲秋。其徒寶日攜主東林提唱之語。乞予編次。由是開帙縱觀。一字一句。造次㒹沛。皆有從上大眼目體裁。非徒從事於語言之末。是知松源之道盡在是矣。烏乎。去古既遠。師法益壞。正知見者艱其人。大眼目者可知矣。晦嵓雖話行於吾蜀。此錄流播江湖。是可為斯道之歃盟。若善觀者。始信吾言之不妄。癡絕亦有所激而云。
福州聖泉岊翁淳禪師
天姿軒特。嘗坐夏雪峰。值重架鰲山閣。作偈曰。夜半天崩地陷休。一莖草上現瓊樓。儂雖先後不同步。月幌風欞一樣愁。時競傳誦。云巢．無準向嘗與同行。皆誠敬心服。叢林間。禪者與決可否。議論鋒發。戲以禪判官呼之。
潭州大溈泉山初禪師
字子愚。泉州陳氏子。始業儒。稱鄉先生。后因看趙州語有省。剃髮受具。遍參知識。為永木庵高弟。嘗記里之承天寺僧堂云。承天大僧堂再造。百餘歲。外嚴中蠹
【現代漢語翻譯】 現代漢語譯本： 這才是真正的佛法供養。如來的一場法會，彷彿還在靈鷲山（Grdhakuta，又譯作鷲峰山、耆阇崛山，釋迦牟尼佛說法的著名地點）舉行，依然沒有散去。像這樣時時約束自己的行為，唸唸保護眾生的生命，又何必在九十天的結夏安居（Vassa，佛教僧侶在雨季期間的禁足期）中用無形的繩索束縛自己呢？雖然如此，蓋上衲衣矇頭大睡，萬事皆休。此時山僧什麼都不會。說的話都類似這樣。癡絕禪師在蔣山（位於今江蘇省南京市）題寫他的語錄說：『大隨和尚說，我參訪了七十多位善知識（Kalyanamitra，指引走向正道的良師益友），具有大眼目（指具有透徹的智慧和辨別能力）的，只有一兩位，其他的都只具有正確的知見。我三十年前在叢林中與晦嵓禪師交往，當時具有大眼目的，只有老松源禪師一人而已。』庚寅年（具體年份需要根據上下文確定）仲秋，他的弟子寶日帶著東林寺提倡的禪語，請求我編次。因此打開書卷縱觀，一字一句，造次之間都充滿著從上以來大眼目的體裁，不僅僅是從事於語言的末節。由此可知松源禪師的道盡在於此了。唉！去古已遠，師法日益敗壞，具有正確知見的人都很難找到，具有大眼目的人就更可知了。晦嵓禪師雖然在四川講法，但這部語錄流傳於江湖，可以作為這個宗派的盟約。如果善於觀察的人，就會相信我說的話不虛妄。癡絕禪師也有所感觸而說了這些話。
福州聖泉岊翁淳禪師
天資軒昂特異。曾經在雪峰寺坐夏安居，適逢重建鰲山閣，作偈說：『夜半天崩地陷休，一莖草上現瓊樓。儂雖先後不同步，月幌風欞一樣愁。』當時人們爭相傳誦。云巢禪師、無準禪師曾經與他同行，都誠心敬佩信服。叢林之間，禪者與他決斷可否，議論鋒芒畢露，戲稱他為禪判官。
潭州大溈泉山初禪師
字子愚，泉州陳氏之子。起初學習儒學，被稱為鄉先生。後來因為看趙州禪師的語錄有所領悟，剃髮受戒。遍參知識，是永木庵禪師的高足弟子。曾經記載里之承天寺僧堂說：『承天大僧堂再造，已經一百多年了，外表莊嚴而內部腐朽。』
【English Translation】 English version: This is called true Dharma offering. The assembly of the Tathagata (another name for the Buddha) at Grdhrakuta (Vulture Peak Mountain, a famous place where Shakyamuni Buddha preached) seems to have not yet dispersed. Like this, constantly restraining one's actions and protecting the lives of all beings in every thought, why is it necessary to bind oneself with invisible ropes during the ninety-day Vassa (the rainy season retreat for Buddhist monks)? Although it is so, covering one's head with a patched robe and sleeping soundly, all matters cease. At this time, the mountain monk knows nothing. The words spoken are all similar to this. Chan Master Chijue inscribed on his recorded sayings at Jiang Mountain (located in present-day Nanjing, Jiangsu Province): 'Great Master Dasui said, I have visited more than seventy good teachers (Kalyanamitra, virtuous friends who guide one to the right path), but only one or two have great eyes (possessing penetrating wisdom and discernment), while the others only have correct views. Thirty years ago, when I was in the monastery with Chan Master Huiyan, only Elder Songyuan had great eyes.' In the mid-autumn of the year Gengyin (the specific year needs to be determined based on the context), his disciple Baori brought the Chan sayings advocated by Donglin Temple, requesting me to compile them. Therefore, opening the book and viewing it in its entirety, every word and every sentence, in haste, is filled with the style of great eyes from above, not merely engaging in the trivialities of language. From this, it can be known that Chan Master Songyuan's Dao is entirely in this. Alas! Since ancient times are far away, the teachings of the masters have become increasingly corrupt, it is difficult to find people with correct views, let alone those with great eyes. Although Chan Master Huiyan preached in Sichuan, this record of sayings has spread throughout the Jianghu (the martial arts world), and can be regarded as the covenant of this sect. If those who are good at observing, will believe that my words are not false. Chan Master Chijue was also moved by this and said these words.
Chan Master Jie Weng Chun of Shengquan Temple in Fuzhou
He was extraordinarily talented. He once sat in summer retreat at Xuefeng Temple, and when the Aoshan Pavilion was being rebuilt, he composed a verse saying: 'In the middle of the night, the sky collapses and the earth sinks, on a single blade of grass appears a jade tower. Although I may not walk in step with others, the moonlit curtains and wind-blown lattices share the same sorrow.' At that time, people competed to recite it. Chan Master Yunchao and Chan Master Wuzhun once traveled with him, and they all sincerely admired and respected him. In the monasteries, Chan practitioners would consult him to determine right and wrong, and his arguments were sharp, so they jokingly called him the Chan Judge.
Chan Master Chu of Quanshan at Dawei in Tanzhou
His courtesy name was Ziyu, and he was the son of the Chen family in Quanzhou. He initially studied Confucianism and was called a village teacher. Later, he had an awakening after reading the sayings of Chan Master Zhaozhou, and he shaved his head and received the precepts. He visited many teachers and was a prominent disciple of Chan Master Yongmu'an. He once recorded the monks' hall of Chengtian Temple in the village, saying: 'The Chengtian Great Monks' Hall has been rebuilt for more than a hundred years, and it is outwardly solemn but inwardly decayed.'
。人莫知者。住持了空揣其壞而新之。施者樂。役者悅。不半年而成。擁以照堂。明樓在前。任其勞者道本從賁。經始於秋。迄事于冬。了空於是涓辰率徒入而居焉。寔嘉定六年十二月十九日也。比丘太初記。僅九十二字。西山真公典是郡。見而喜。后在湖南。專書招之。住溈山二十年而寂。
嘯巖蔚禪師
示眾云。一年三百六十日。今朝恰是結交時。且道天衣將甚與人分歲。拈拄杖云。一不做。二不休。爛烹石虎。活剝泥牛。已是滿盤釘出了也。卓拄杖云。三德六味。施佛及僧。法界有情。普同供養。若是粘牙帶齒漢。應笑家風冷淡。一咬見骨底。自然樂以志憂。雖然如是。明年更有新條在。惱亂春風卒未休。嘯巖語言如嵇康。長七尺八寸。美音氣。好容色。土木形骸。不自藻飾。人以為龍章鳳姿。天質自然也。烏乎。可不敬哉。
癡絕沖禪師
曰。予紹熙壬子出峽。夏于公安二聖。時松源倡密庵之道于饒之薦福。旱嘆艱于著眾。適西湖妙果虛席。松源舉云居首座曹源應選。亦密庵之嗣也。聽其入門提倡有省。遂投誠而住。未幾。歸侍司。甲寅夏。曹源有信上龜峰之命。復從其行。留三年出浙。松源由虎丘而遷靈隱。遁庵住華藏。肯堂住凈慈。皆往從之。松源在靈隱。門庭孤峻。八閱月而
【現代漢語翻譯】 現代漢語譯本：沒有人知道這件事。住持了空估計寺廟將要毀壞，於是重新修建它。捐助的人高興，參與勞役的人也喜悅，不到半年就完成了。用它來照亮照堂。明樓在前面。讓那些辛勞的人知道根本在於裝飾。工程開始於秋季，完成於冬季。了空於是選擇吉日，帶領僧眾入住。確實是嘉定六年（1213年）十二月十九日。比丘太初記錄。僅僅九十二個字。西山真公主管這個郡，見到后很高興。後來在湖南，專門寫信邀請他，在溈山住了二十年而圓寂。
嘯巖蔚禪師（禪師的法號）
開示大眾說：『一年三百六十天，今天恰好是結交的時候。那麼天衣禪師用什麼來和大家分歲呢？』拿起拄杖說：『要麼不做，要麼就做到底。徹底煮爛石虎，活剝泥牛。』已經全部安排妥當了。放下拄杖說：『三德六味，供養佛和僧，法界一切眾生，普遍得到供養。』如果是喜歡挑剔的人，應該會笑話我家風的冷淡。一口咬到骨頭裡的人，自然會快樂地忘記憂愁。雖然是這樣，明年還有新的枝條生長，擾亂春風終究不會停止。嘯巖的語言像嵇康一樣，身高七尺八寸，聲音優美，容貌姣好，是土木的形骸，不加修飾。人們認為他具有龍章鳳姿，是天生的資質。唉！怎麼能不尊敬呢？
癡絕沖禪師（禪師的法號）
說：『我在紹熙壬子年（1192年）出峽，夏天在公安二聖。當時松源禪師在饒州薦福寺提倡密庵禪師的禪法，因為難以聚集大眾而嘆息。恰好西湖妙果寺住持的位置空缺，松源禪師推薦云居寺的首座曹源禪師去應選，他也是密庵禪師的繼承人。聽了他的入門提倡，有所領悟，於是誠心歸附並住在那裡。沒過多久，回去侍奉師父。甲寅年（1194年）夏天，曹源禪師接到去龜峰寺的命令，我又跟隨他前往。在那裡住了三年後離開浙江。松源禪師從虎丘寺遷到靈隱寺，遁庵禪師住在華藏寺，肯堂禪師住在凈慈寺，我都前去跟隨他們。松源禪師在靈隱寺，門庭孤寂冷峻，過了八個月』
【English Translation】 English version: No one knew about this. The abbot Liaokong estimated that the temple was about to be destroyed, so he rebuilt it. The donors were happy, and those who participated in the labor were also joyful. It was completed in less than half a year. It was used to illuminate the Zhaotang Hall. The Minglou Building was in front. Let those who work hard know that the foundation lies in decoration. The project started in autumn and was completed in winter. Liaokong then chose an auspicious day and led the monks to move in. It was indeed the nineteenth day of the twelfth month of the sixth year of the Jiading era (1213). Bhiksu Taichu recorded it. Only ninety-two characters.
Zen Master Xiaoyan Wei (Zen Master's Dharma name)
Instructing the public, he said: 'There are three hundred and sixty days in a year, and today is exactly the time to make friends. Then what will Zen Master Tianyi use to share the year with everyone?' He picked up his staff and said: 'Either don't do it, or do it to the end. Thoroughly boil the stone tiger and skin the mud ox alive.' Everything has been arranged properly. He put down his staff and said: 'Three virtues and six flavors, offered to the Buddha and the Sangha, all sentient beings in the Dharma realm, universally receive offerings.' If there are people who like to be picky, they should laugh at the coldness of my family style. Those who bite to the bone will naturally be happy and forget their worries. Even so, there will be new branches growing next year, and disturbing the spring breeze will never stop. Xiaoyan's language is like that of Ji Kang. He is seven feet eight inches tall, with a beautiful voice and a handsome appearance. He is an earthy and wooden figure, without any embellishment. People think he has the appearance of a dragon and a phoenix, a natural quality. Alas! How can we not respect him?'
Zen Master Chijue Chong (Zen Master's Dharma name)
Said: 'I left the gorge in the Renzi year of the Shaoxi era (1192), and spent the summer at Ersheng in Gong'an. At that time, Zen Master Songyuan was advocating the Chan of Zen Master Mi'an at Jianfu Temple in Raozhou, lamenting the difficulty in gathering the masses. It happened that the position of abbot of Miaoguo Temple in West Lake was vacant. Zen Master Songyuan recommended Cao Yuan, the head seat of Yunju Temple, to apply for the position. He was also a successor of Zen Master Mi'an. After listening to his introductory advocacy, I had some understanding, so I sincerely submitted and lived there. Not long after, I went back to serve my master. In the summer of the Jiayin year (1194), Zen Master Cao Yuan received the order to go to Guifeng Temple, and I followed him again. After living there for three years, I left Zhejiang. Zen Master Songyuan moved from Huqiu Temple to Lingyin Temple, Zen Master Dun'an lived in Huazang Temple, and Zen Master Kentang lived in Jingci Temple. I went to follow them all. Zen Master Songyuan was at Lingyin Temple, and the gate was lonely and stern. After eight months'
后得歸堂。凡求掛搭。必呵斥不得親。一日。忽曰。我八字打開掛搭。他自是蹉過了。當下始知昔在龜峰三年。曹源怒罵嬉笑。皆為人之方便也。自此不疑天下老宿。到與不到。瞞我不得。已而隨緣放矌。曹源順寂后二十年。為人推出。瓣香不敢忘。凡六處所聚。兄弟不可謂無。只是用翳睛法者少。苦哉。吾宗喪矣。今年八十二。時節將至。扶病執筆。直敘得法之由。刻諸龕陰。以昭至信。淳祐十年庚戌歲也。烏乎癡絕世謂其機用如盤珠者。且能益鏟光彩。于其師歿后二十年方瑞世。真所謂色斯舉矣。翔而後集。搏九萬可立而俟也。名字不肯入他人夾袋中。其識又過人。所以聲轟一世。起中峰之道。亦驗在此矣。晚以吾宗喪矣為憂。聞此得不為痛心者哉。
絕照鑒禪師
因浙歸者上堂云。相別一何久。相逢只舊時。眉毛分八字。鼻孔大頭垂。諸方鍋兒大小。杓柄短長。直是瞞他一點不得。且道鎮州羅卜頭。無底籃盛得幾個。喝一喝。放待冷來看。上堂云。古佛與露柱。相交第幾機。南山起云。北山下雨。金剛與土地神揩背。一擦骨出。可謂家貧猶自可。路貧愁殺人。汝諸人仰面看天。開口取氣。無非這個訊息。因甚不覺不知。若也知去。三世諸佛無容身之地。茍或未然。乾元留取口吃飯。卓拄杖。下座。
【現代漢語翻譯】 現代漢語譯本 後來他得以回到寺院。凡是請求掛單（在寺院掛單住宿）的人，他必定呵斥，不讓他們輕易接近。有一天，他忽然說：『我的八字已經打開，可以接納掛單的人了，是他們自己錯過了機會。』這時我才明白，過去在龜峰住了三年，曹源（雲門曹源，指雲門宗）的怒罵嬉笑，都是爲了教化人的方便法門啊。從此以後，我不再懷疑天下的老修行，他們有沒有真功夫，都瞞不過我。之後便隨緣放曠。曹源順寂（去世）后二十年，被人推舉出來。我不敢忘記曹源的恩德。凡是六處（指他住過的六個地方）聚集的僧人，不能說沒有人才，只是懂得運用『翳睛法』（比喻透過現象看本質的方法）的人太少了。可悲啊，我的宗派衰落了！今年八十二歲，時日將至，我扶著病體執筆，直白地敘述我得法的因由，刻在石龕的陰面，以昭示至誠的信念。這是淳祐十年庚戌年（1250年）的事。唉，那些愚昧的人說他的機鋒像盤珠一樣圓滑，而且能在他的老師去世二十年後才顯露光彩。這真是所謂的『看到苗頭就行動，飛翔之後才降落，具備搏擊九萬里的能力，可以等待時機』啊。他的名字不肯進入別人的囊中，他的見識又超過常人。所以他的聲名轟動一時，復興中峰的道統，也應驗在此了。晚年他以『吾宗喪矣』（我的宗派衰落了）為憂，聽到這些怎能不痛心呢？
絕照鑒禪師
因為從浙江回來的人上堂說法：『分別已經很久了，相逢還是老樣子。眉毛分開成八字，鼻孔又大又下垂。』各處的鍋子大小不一，勺柄長短不同，這些都瞞不過他一點。那麼，且說鎮州的蘿蔔頭，用無底的籃子能盛幾個？』喝一聲。『放著等冷了再看。』上堂說法：『古佛與露柱（寺廟中的柱子），相交在第幾機？南山起云，北山下雨。金剛與土地神互相擦背，一擦就露出骨頭。』可謂家貧還可以忍受，路途貧困才愁死人。你們這些人仰面看天，張口呼吸，無非就是這個訊息。為什麼不覺察不知道呢？如果知道了，三世諸佛就沒有容身之地了。如果還沒有明白，就留下乾元（指人的本性）來吃飯吧。』拄著拄杖，下座。
【English Translation】 English version Later, he was able to return to the monastery. Whenever someone requested to stay (hang their bags at the monastery), he would scold them and not allow them to approach easily. One day, he suddenly said, 'My eight characters have opened up, and I can accept those who request to stay, but they themselves missed the opportunity.' Only then did I understand that during the three years I lived in Guifeng, Caoyuan's (Yunmen Caoyuan, referring to the Yunmen School) scolding and joking were all expedient means to teach people. From then on, I no longer doubted the old practitioners of the world; whether they had real skills or not, they could not hide it from me. After that, he followed the circumstances and was unrestrained. Twenty years after Caoyuan passed away, he was recommended. I dare not forget Caoyuan's kindness. Among the monks gathered in the six places (referring to the six places he had lived), it cannot be said that there were no talents, but few people understood how to use the 'Yijing Method' (a metaphor for seeing the essence through phenomena). Alas, my sect is declining! This year I am eighty-two years old, and the time is approaching. I support my sick body and hold a pen, frankly narrating the cause of my attainment of the Dharma, and carve it on the shaded side of the stone niche to show my sincere faith. This happened in the Gengxu year of the Chunyou era (1250). Alas, those ignorant people say that his wit is as smooth as beads on a plate, and it only shines twenty years after his teacher's death. This is truly the so-called 'Act when you see the signs, descend after flying, and have the ability to strike ninety thousand miles, and can wait for the opportunity.' His name refuses to enter other people's pockets, and his knowledge surpasses ordinary people. Therefore, his reputation shook the world, and the revival of the Zhongfeng lineage is also verified here. In his later years, he worried about 'Wuzong sang yi' (my sect is declining), how can one not feel heartbroken upon hearing this?
Zen Master Jue Zhao Jian
Because someone returning from Zhejiang gave a Dharma talk, saying, 'We have been separated for so long, but when we meet, we are still the same. The eyebrows are divided into eight characters, and the nostrils are large and drooping.' The pots in various places are different in size, and the handles are different in length, but none of these can be hidden from him. So, let's say, how many turnips from Zhenzhou can be put in a bottomless basket?' He shouted. 'Put it down and wait until it's cold to see.' He gave a Dharma talk, saying, 'The ancient Buddha and the pillar (the pillar in the temple), how many opportunities do they have to interact? Clouds rise in the South Mountain, and rain falls in the North Mountain. Vajra and the Earth God rub each other's backs, and the bones are exposed with one rub.' It can be said that poverty at home is still bearable, but poverty on the road is worrying to death. All of you look up at the sky and open your mouths to breathe, it is all this message. Why don't you realize and know? If you know, the Buddhas of the three worlds will have no place to stand. If you have not yet understood, then leave the Qian Yuan (referring to human nature) to eat.' Leaning on his staff, he descended from the seat.
大抵宗師家吐露。自是迥別。雖然。須是離言說相。方見老絕照用處。
石田薰禪師
初到潭州。禮石霜雷遷塔。偈曰。一念慈容元不隔。何須特地肆乖張。平高就下婆心切。惱得雷公一夜忙。名由此彰。見破庵于蘇之穹窿。聞室中舉世尊拈花。答曰。焦磚打著連底凍。赤眼撞著火柴頭。庵奇之。石田嘗拈僧問馬祖。如何是西來的的意。云巢．癡絕為擊節。傳至徑山老佛心。亦云。老僧只得避路。
真凈大師德英
建溪楊文公億五世女孫。性聰善傳會。依達庵。于其四威儀中有悟入。徑上徑山投佛照。應對如飛蓬隨風。照許以為再來毒種。后說法于蘇之朱明。委蛻于常之凈惠。自讚云。自讚贊不出。自𦘕𦘕不成。有個本來相。如何呈似人。活潑潑。本無生。鼻孔依然搭上唇。叢林傳之。癡絕䟦其錄行世。
月窟清禪師
福州福清人也。少長因睹鄉閭者焚化。乃曰。我願作佛。終不為猛火所燒。父母訝之。十四歲許以出家。往湖州何山。復庵知為法器。俾落髮受具。久無所證。不遑寧息。一夜。見僧堂中放琉璃燈省徹。述偈曰。琉璃放下又放起。一點光明常不已。若人識得這光明。姐姐元來是阿姊。謁遁庵于華藏。值開室。欣躍而進。復旋踵曰。我是無罪人。不入這地獄。后與遁
【現代漢語翻譯】 現代漢語譯本： 大抵宗師的開示，自然與衆不同。雖然如此，必須是超越言語的表象，才能見到老禪師絕對的智慧和作用。
石田薰禪師
初到潭州，禮拜石霜雷遷的塔。作偈說：『一念慈悲的容顏原本就沒有隔閡，何須特意地賣弄乖張？平易近下，婆心懇切，惱得雷公一夜忙。』名聲由此顯揚。在蘇州穹窿山拜見破庵禪師，聽聞破庵禪師在室內舉世尊拈花公案，石田回答說：『焦磚打著連底凍，赤眼撞著火柴頭。』破庵禪師對此感到驚奇。石田禪師曾經拈僧問馬祖：『如何是西來的的意？』云巢和癡絕都為之擊節讚歎。後來傳至徑山老佛心禪師，老佛心也說：『老僧我只能避讓。』
真凈大師德英
是建溪楊文公楊億（974年—1020）五世的孫女。天性聰慧，善於領會。依止達庵禪師，在日常行住坐臥中有所領悟。直接前往徑山拜見佛照禪師，應對如飛蓬隨風般敏捷。佛照禪師讚許她是再來的毒種（指有能力打破常規，弘揚佛法的人）。後來在蘇州朱明寺說法，在常州凈惠寺圓寂。自己讚頌說：『自己讚頌也讚頌不出，自己描繪也描繪不成。有個本來面目，如何呈現給別人？活潑潑地，本來無生。鼻孔依然安在嘴唇上。』叢林中傳誦她的事蹟，癡絕禪師為她的記錄題跋並刊行於世。
月窟清禪師
是福州福清人。年少時看到鄉里人焚化死者，於是說：『我願作佛，終不為猛火所燒。』父母對此感到驚訝。十四歲時答應他出家。前往湖州何山，復庵禪師知道他是法器，讓他剃度受戒。很久沒有證悟，不得安寧。一夜，見到僧堂中放琉璃燈而徹底醒悟。作偈說：『琉璃放下又放起，一點光明常不已。若人識得這光明，姐姐元來是阿姊。』在華藏山拜見遁庵禪師，正值遁庵禪師開室接引，他欣喜地進去，又立刻轉身說：『我是無罪人，不入這地獄。』後來與遁庵
【English Translation】 English version: Generally, the teachings revealed by a master are naturally distinct. However, one must transcend the realm of words and descriptions to truly perceive the absolute wisdom and function of an old Zen master.
Zen Master Shi Tianxun
Upon arriving in Tanzhou, he paid respects to the pagoda of Shishuang Leiqian. He composed a verse saying: 'A compassionate countenance in a single thought is never separated; why deliberately act so strangely? Being approachable and humble shows utmost kindness; it troubles the Thunder God for a busy night.' His fame thus spread. He met Po'an at Qionglong Mountain in Suzhou. Hearing Po'an raise the case of Shakyamuni Buddha holding up a flower, he replied: 'A burnt brick strikes and freezes to the bottom; a red eye bumps into a match head.' Po'an was amazed by this. Shi Tian once took up the case of Mazu asking a monk, 'What is the meaning of the coming from the West?' Yunchao and Chijue both clapped and praised him. Later, it was transmitted to Old Buddha Xin of Jing Mountain, who also said, 'This old monk can only give way.'
Great Master Zhenjing Deying
She was the fifth-generation granddaughter of Yang Yi (974-1020), Duke Wen of Jianxi. Naturally intelligent and good at understanding, she relied on Da'an and had an awakening in her daily activities. She went directly to Jing Mountain to see Buddha Zhao, and her responses were as swift as tumbleweeds in the wind. Buddha Zhao praised her as a 'reincarnated poison seed' (referring to someone capable of breaking conventions and promoting the Dharma). Later, she preached at Zhuming Temple in Suzhou and passed away at Jinghui Temple in Changzhou. She praised herself, saying: 'Self-praise cannot praise, self-portrait cannot portray. There is an original face; how to present it to others? Lively and vibrant, originally unborn. The nostrils still sit above the lips.' Her deeds were circulated in the monastic community, and Chijue wrote a postscript for her records and published them.
Zen Master Yueku Qing
He was a native of Fuqing, Fuzhou. As a child, he saw villagers cremating the dead and said, 'I wish to become a Buddha and never be burned by fierce fire.' His parents were surprised by this. At the age of fourteen, they allowed him to leave home. He went to Mount He in Huzhou, where Fu'an knew he was a vessel of the Dharma and had him tonsured and ordained. For a long time, he had no enlightenment and could not rest. One night, he saw a crystal lamp in the monks' hall and had a thorough awakening. He composed a verse saying: 'The crystal lamp is lowered and raised again; a point of light never ceases. If one recognizes this light, the older sister is originally the younger sister.' He visited Dun'an at Huazang Mountain. It happened to be when Dun'an was opening his room to receive students. He happily went in, but immediately turned around and said, 'I am an innocent person and will not enter this hell.' Later, he and Dun'an
庵酬酢。水乳相合。嘉定間。江右憲使陳公貴謙以臨汝天寧延之。及赴何山請。道聲益著。平生氣尚剛介。厭偷合茍容。多面折人。叢林為之肅整。此衛護大法者所當然也。
清烈庵主
天臺人。居臨安餘杭縣湖西山洃氏庵。年已九十。昏瞳眊瞀。晝夜惟枯坐。將示寂。具蔬飯。會村落百餘人。敘相訣語。同詣山頭。引手長揖。入龕趺坐。說偈云。這漢無知。說是說非。拳頭豎起。佛也難窺。化火自焚。由頂．兩肘．兩膝。五處熾然而起。三昧火光。五色璀璨。堅固舍利不可勝計。寶所山主能詳言之。烏乎。凈性心宗。常光熾然。無壞無雜。周遍法界。故烈公遊戲死生之際。如此奇特。豈非平生履踐之明驗歟。抑提多迦．婆須蜜之發現歟。
諾庵元肇禪師
師範有規。精一于道。因雪上堂云。普賢昨夜呈丑。一片寒光如晝。可憐妙用些兒。引得石人失笑。且道笑個什麼。金烏飛上欄干。看你一場漏逗。頌仲冬嚴寒年年事云。野老年來解放懷。兒孫更以酒相陪。只知好景長時在。不覺老從頭上來。無愧於師矣。昔諾庵與開掩室結伴參松源。源亦不倦針劄。故盡得其妙。是不可無賢師友也。足為後學法。
漢陽軍鳳棲古月祖照禪師
生緣東川廣安趙氏。禮祥甫山主為落髮師。敏而疾
【現代漢語翻譯】 現代漢語譯本： 庵酬酢（指在庵寺中應酬交際）。水乳相合（比喻彼此融合，非常融洽）。嘉定（南宋寧宗年號，1208-1224年）年間，江右憲使陳公貴謙在臨汝天寧寺延請他。等到前往何山請教，他的道行聲名更加顯著。他平生性情剛正耿介，厭惡投機取巧，迎合別人，常常當面指責別人的過失，叢林（指僧眾聚集的寺院）因此變得肅穆整齊。這正是衛護大法的人應該做的。
清烈庵主
天臺人。住在臨安餘杭縣湖西山洃氏庵。年齡已經九十歲，眼睛昏花，視力模糊，日夜只是枯坐。將要圓寂時，準備了素菜飯食，聚集村落里一百多人，敘說告別的話語，一同前往山頭。他舉手長揖，進入龕中跏趺而坐，說偈語道：『這漢無知，說是說非。拳頭豎起，佛也難窺。』化火自焚，從頭頂、兩肘、兩膝，五個地方熾盛地燃燒起來。三昧火光，五色璀璨。堅固的舍利多得數不清。寶所山主能夠詳細地說出這件事。唉！清凈自性的心宗，常光熾盛，沒有損壞，沒有雜染，周遍法界。所以烈公在遊戲生死之際，如此奇特。難道不是他平生修行實踐的明顯驗證嗎？還是提多迦（印度禪宗二祖，意為『調伏』）、婆須蜜（印度佛教論師，意為『世友』）的示現呢？
諾庵元肇禪師
師範有規，精一于道。因為雪天升座說法，說道：『普賢（菩薩名，象徵菩薩的理德與行德）昨夜呈丑，一片寒光如晝。可憐妙用些兒，引得石人失笑。』且說笑個什麼？金烏（指太陽）飛上欄干，看你一場漏逗。』頌仲冬嚴寒年年事云：『野老年來解放懷，兒孫更以酒相陪。只知好景長時在，不覺老從頭上來。』無愧於師了。昔日諾庵與開掩室結伴參訪松源（禪師名），松源也不厭倦地指點教誨，所以完全得到了他的精妙之處。所以不可沒有賢良的師友啊。足以作為後學的榜樣。
漢陽軍鳳棲古月祖照禪師
出生于東川廣安趙氏。拜祥甫山主為剃度師。聰敏而迅速。 English version: Monastery interactions. Like water and milk blending together (metaphor for perfect harmony). During the Jiading period (1208-1224), Chen Gong Guiqian, the investigating censor of Jiangyou, invited him to Tianning Monastery in Linru. When he went to Mount He to seek instruction, his reputation for virtue grew even more prominent. He was upright and unyielding in nature, disliking opportunism and flattery, and often directly pointed out people's faults, which made the monastic community solemn and orderly. This is what one who protects the Great Dharma should do.
Abbot Qinglie
A native of Tiantai. He lived in the Huxi Mountain Hui's Hermitage in Yuhang County, Lin'an. At the age of ninety, with dim and blurred vision, he spent his days and nights in seated meditation. As he was about to pass away, he prepared vegetarian meals and gathered more than a hundred people from the village to say farewell. Together, they went to the mountaintop. He raised his hands in a long bow, entered the niche, and sat in the lotus position. He spoke a verse, saying: 'This fellow is ignorant, speaking right and wrong. When the fist is raised, even the Buddha is hard to see.' The fire of transformation ignited from his crown, both elbows, and both knees, blazing up in five places. The light of the samadhi fire was brilliant in five colors. The solid relics were countless. The abbot of Baosuo Mountain can speak of this in detail. Alas! The pure nature of the mind, the light of constancy is blazing, without decay, without impurity, pervading the Dharma realm. Therefore, Master Lie played in the realm of life and death in such a unique way. Is this not a clear verification of his lifelong practice? Or is it a manifestation of Dhitika (the second patriarch of Indian Zen, meaning 'Tamer') or Vasumitra (an Indian Buddhist philosopher, meaning 'Friend of the World')?
Zen Master Nuo'an Yuanzhao
He had a model of teaching and was focused on the Dao. Because of the snow, he ascended the Dharma seat and said, 'Samantabhadra (a Bodhisattva symbolizing the virtue of practice) presented ugliness last night, a cold light like daytime. It's a pity that a little bit of wonderful function caused the stone man to laugh.' And what is he laughing at? The golden crow (referring to the sun) flies onto the railing, watch you make a fool of yourself.' He praised the severe cold of midwinter every year, saying: 'The old man has released his worries this year, and his children and grandchildren accompany him with wine. He only knows that the good times are always here, and does not realize that old age comes from the head.' He is not ashamed of his teacher. In the past, Nuo'an and Kai Yanshi accompanied each other to visit Songyuan (a Zen master's name), and Songyuan also tirelessly pointed out and taught them, so they fully obtained his essence. Therefore, one cannot be without virtuous teachers and friends. It is enough to be a model for later learners.
Zen Master Gu Yue Zuzhao of Fengqi, Hanyang Army
He was born into the Zhao family of Guang'an, Dongchuan. He took the abbot Xiangfu as his tonsure master. He was intelligent and quick.
【English Translation】 Monastery interactions. Like water and milk blending together (metaphor for perfect harmony). During the Jiading period (1208-1224), Chen Gong Guiqian, the investigating censor of Jiangyou, invited him to Tianning Monastery in Linru. When he went to Mount He to seek instruction, his reputation for virtue grew even more prominent. He was upright and unyielding in nature, disliking opportunism and flattery, and often directly pointed out people's faults, which made the monastic community solemn and orderly. This is what one who protects the Great Dharma should do. Abbot Qinglie A native of Tiantai. He lived in the Huxi Mountain Hui's Hermitage in Yuhang County, Lin'an. At the age of ninety, with dim and blurred vision, he spent his days and nights in seated meditation. As he was about to pass away, he prepared vegetarian meals and gathered more than a hundred people from the village to say farewell. Together, they went to the mountaintop. He raised his hands in a long bow, entered the niche, and sat in the lotus position. He spoke a verse, saying: 'This fellow is ignorant, speaking right and wrong. When the fist is raised, even the Buddha is hard to see.' The fire of transformation ignited from his crown, both elbows, and both knees, blazing up in five places. The light of the samadhi fire was brilliant in five colors. The solid relics were countless. The abbot of Baosuo Mountain can speak of this in detail. Alas! The pure nature of the mind, the light of constancy is blazing, without decay, without impurity, pervading the Dharma realm. Therefore, Master Lie played in the realm of life and death in such a unique way. Is this not a clear verification of his lifelong practice? Or is it a manifestation of Dhitika (the second patriarch of Indian Zen, meaning 'Tamer') or Vasumitra (an Indian Buddhist philosopher, meaning 'Friend of the World')? Zen Master Nuo'an Yuanzhao He had a model of teaching and was focused on the Dao. Because of the snow, he ascended the Dharma seat and said, 'Samantabhadra (a Bodhisattva symbolizing the virtue of practice) presented ugliness last night, a cold light like daytime. It's a pity that a little bit of wonderful function caused the stone man to laugh.' And what is he laughing at? The golden crow (referring to the sun) flies onto the railing, watch you make a fool of yourself.' He praised the severe cold of midwinter every year, saying: 'The old man has released his worries this year, and his children and grandchildren accompany him with wine. He only knows that the good times are always here, and does not realize that old age comes from the head.' He is not ashamed of his teacher. In the past, Nuo'an and Kai Yanshi accompanied each other to visit Songyuan (a Zen master's name), and Songyuan also tirelessly pointed out and taught them, so they fully obtained his essence. Therefore, one cannot be without virtuous teachers and friends. It is enough to be a model for later learners. Zen Master Gu Yue Zuzhao of Fengqi, Hanyang Army He was born into the Zhao family of Guang'an, Dongchuan. He took the abbot Xiangfu as his tonsure master. He was intelligent and quick.
見。遍游講肆。所至奪席。忽棄所習。歷閩而浙。依肯堂。明得狗子無佛性話。后入破庵室。見其作直視勢。乃咄云。野狐精。破庵劈耳一掌云。畢歷不是者個道理。又應聲曰。野狐精。破庵又與一掌。示以偈云。一掌幾曾知痛癢。回頭轉腦口喃喃。直饒舌似風雷疾。也落機前第二三。照嘉定間出世唐興聖果。后在鳳棲室中。垂三句驗學者。一．和煙釣月句。頌云。煙水茫茫釣艇橫。日盈月昃未容分。謝郎不是絲綸客。爭免時人錯見聞。二．截水停輪句。頌云。正眼豁開天地窄。機輪停處海濤干。等閑拶出驪珠現。無限邪魔心膽寒。三．不入驢耳句。頌云。儂家一句分三句。見馬逢牛舉似伊。只此更無親切處。眼中聞得始應知。順世時。以後事囑侍郎楊公恢曰。微子孰有知予之心者。楊公為之嗟唶輟食。特敘其語。謂脊骨之硬。不減破庵。
寒齋林公公遇
晚年遺外世俗。造入宗門。齋傍有隙地。架草菴以延少林誠公。而風日佳時必過之。二子同合侍立。聽其談論。余間與果藏主到庵。亦竊預焉。淳祐丙午九月。公以疾卒於家。且書偈云。五十八年熟睡。且喜今朝瞥地。試將老眼摩挲。只這阿底便是。張橫渠亦云。學者但養心識明凈。自然可見生死存亡。胸中瑩然無疑。寒翁得之矣。
龍溪聞禪師
【現代漢語翻譯】 現代漢語譯本 見[某人]。遍游各處講經場所，所到之處都受到推崇。忽然放棄了所學，從福建到浙江，依止肯堂[禪師]，明白了『狗子無佛性』（指《趙州狗子》公案，意為一切眾生皆有佛性）的話頭。後來進入破庵[禪師]的禪室，見破庵[禪師]做直視的姿勢，於是呵斥道：『野狐精！』破庵[禪師]劈頭就是一掌，說：『難道就是這個道理嗎？』[某人]應聲說：『野狐精！』破庵[禪師]又是一掌。並作偈語說：『一掌幾曾知痛癢，回頭轉腦口喃喃。直饒舌似風雷疾，也落機前第二三。』（意為：捱了一掌也不知痛癢，回頭轉腦還在那裡嘟囔。縱然口舌如風雷般迅速，也落在玄機之後，慢了第二第三步。）照[禪師]在嘉定（1208-1224）年間在唐興聖果寺出世，後來在鳳棲室中，提出三句話來檢驗學人：一、和煙釣月句。頌云：『煙水茫茫釣艇橫，日盈月昃未容分。謝郎不是絲綸客，爭免時人錯見聞。』（意為：煙霧瀰漫，水面空闊，釣船橫臥。日月盈虧，難以分辨。謝安不是來釣魚的，怎能免得了世人的錯誤見聞。）二、截水停輪句。頌云：『正眼豁開天地窄，機輪停處海濤干。等閑拶出驪珠現，無限邪魔心膽寒。』（意為：一旦開了正眼，便覺得天地狹窄，機輪停止之處，海濤也乾涸了。輕易地擠出驪珠，讓無數邪魔心驚膽寒。）三、不入驢耳句。頌云：『儂家一句分三句，見馬逢牛舉似伊。只此更無親切處，眼中聞得始應知。』（意為：我的一句話分成三句，見到馬和牛就舉給他們看。只有這樣才沒有更親切的地方，用眼睛聽到才能真正明白。）[某禪師]順世時，以後事囑託給侍郎楊公恢，說：『微子[比干]誰能知道我的心呢？』楊公為此感嘆，停止進食，特意敘述了他的話，說他的脊骨之硬，不減破庵[禪師]。 寒齋林公公遇[某人] 晚年拋棄世俗，進入佛門。在齋房旁邊有一塊空地，搭建草菴來供養少林誠公[禪師]，風和日麗的時候一定會過去。兩個兒子一同侍立，聽他們談論。空閑時我和果藏主[某人]到草菴，也偷偷地參與其中。淳祐（1241-1252）丙午年九月，林公[某人]因病在家中去世，並寫下偈語說：『五十八年熟睡，且喜今朝瞥地。試將老眼摩挲，只這阿底便是。』（意為：五十八年都在熟睡，慶幸今天終於醒悟。試著用老眼仔細看，這就是它。）張橫渠[張載]也說：『學者只要培養心識的明凈，自然就能看到生死存亡，胸中清澈明瞭，毫無疑問。』寒翁[林公]得到了這個道理。 龍溪聞禪師[某人] English version Met [someone]. He traveled extensively to various lecture halls, and was revered wherever he went. Suddenly abandoning what he had learned, he went from Fujian to Zhejiang, relying on Kengtang [Zen Master], and understood the 'dog has no Buddha-nature' (referring to the 'Zhao Zhou's Dog' koan, meaning all beings have Buddha-nature) topic. Later, he entered the meditation room of Po'an [Zen Master], and seeing Po'an [Zen Master] making a staring posture, he scolded: 'Wild fox spirit!' Po'an [Zen Master] slapped him on the head and said: 'Is this the principle?' [Someone] responded: 'Wild fox spirit!' Po'an [Zen Master] slapped him again. And composed a verse saying: 'One slap, how could you know pain? Turning your head and muttering. Even if your tongue is as fast as wind and thunder, it still falls behind the mechanism by two or three steps.' Zhao [Zen Master] emerged in the Tangxing Shengguo Temple during the Jiading (1208-1224) period, and later in the Fengqi Room, he put forward three sentences to test students: First, the sentence of fishing for the moon in the mist. Verse: 'The misty waters are vast, the fishing boat lies horizontally, the waxing and waning of the sun and moon cannot be distinguished. Xie An is not here to fish, how can he avoid the mistaken views of the world.' Second, the sentence of cutting off the water and stopping the wheel. Verse: 'The Dharma eye opens wide, the world is narrow, where the wheel stops, the sea dries up. Easily squeezing out the pearl, countless demons are frightened.' Third, the sentence of not entering the donkey's ear. Verse: 'My sentence is divided into three sentences, show it to them when you see a horse and a cow. Only this is the most intimate, you should know when you hear it with your eyes.' When [a certain Zen master] passed away, he entrusted the affairs to the attendant Yang Gonghui, saying: 'Who can know my heart like Wei Zi [Bi Gan]?' Yang Gong sighed for this, stopped eating, and specially narrated his words, saying that his spine was as hard as Po'an [Zen Master]'s. Han Zhai Lin Gong Gong Yu [someone] In his later years, he abandoned worldly affairs and entered Buddhism. There was an open space next to the study, where he built a thatched hut to support Shaolin Cheng Gong [Zen Master], and he would definitely visit when the weather was good. The two sons stood together, listening to their discussions. In his spare time, I and Guo Zangzhu [someone] went to the thatched hut and secretly participated in it. In September of the Bingwu year of Chunyou (1241-1252), Lin Gong [someone] died of illness at home, and wrote a verse saying: 'Fifty-eight years of deep sleep, and happy to wake up today. Try to rub your old eyes, this is it.' Zhang Hengqu [Zhang Zai] also said: 'Scholars only need to cultivate the clarity of their minds, and they will naturally see life and death, and their hearts will be clear and without doubt.' Han Weng [Lin Gong] has obtained this principle. Longxi Wen Zen Master [someone]
【English Translation】 English version Met [someone]. He traveled extensively to various lecture halls, and was revered wherever he went. Suddenly abandoning what he had learned, he went from Fujian to Zhejiang, relying on Kengtang [Zen Master], and understood the 'dog has no Buddha-nature' (referring to the 'Zhao Zhou's Dog' koan, meaning all beings have Buddha-nature) topic. Later, he entered the meditation room of Po'an [Zen Master], and seeing Po'an [Zen Master] making a staring posture, he scolded: 'Wild fox spirit!' Po'an [Zen Master] slapped him on the head and said: 'Is this the principle?' [Someone] responded: 'Wild fox spirit!' Po'an [Zen Master] slapped him again. And composed a verse saying: 'One slap, how could you know pain? Turning your head and muttering. Even if your tongue is as fast as wind and thunder, it still falls behind the mechanism by two or three steps.' Zhao [Zen Master] emerged in the Tangxing Shengguo Temple during the Jiading (1208-1224) period, and later in the Fengqi Room, he put forward three sentences to test students: First, the sentence of fishing for the moon in the mist. Verse: 'The misty waters are vast, the fishing boat lies horizontally, the waxing and waning of the sun and moon cannot be distinguished. Xie An is not here to fish, how can he avoid the mistaken views of the world.' Second, the sentence of cutting off the water and stopping the wheel. Verse: 'The Dharma eye opens wide, the world is narrow, where the wheel stops, the sea dries up. Easily squeezing out the pearl, countless demons are frightened.' Third, the sentence of not entering the donkey's ear. Verse: 'My sentence is divided into three sentences, show it to them when you see a horse and a cow. Only this is the most intimate, you should know when you hear it with your eyes.' When [a certain Zen master] passed away, he entrusted the affairs to the attendant Yang Gonghui, saying: 'Who can know my heart like Wei Zi [Bi Gan]?' Yang Gong sighed for this, stopped eating, and specially narrated his words, saying that his spine was as hard as Po'an [Zen Master]'s. Han Zhai Lin Gong Gong Yu [someone] In his later years, he abandoned worldly affairs and entered Buddhism. There was an open space next to the study, where he built a thatched hut to support Shaolin Cheng Gong [Zen Master], and he would definitely visit when the weather was good. The two sons stood together, listening to their discussions. In his spare time, I and Guo Zangzhu [someone] went to the thatched hut and secretly participated in it. In September of the Bingwu year of Chunyou (1241-1252), Lin Gong [someone] died of illness at home, and wrote a verse saying: 'Fifty-eight years of deep sleep, and happy to wake up today. Try to rub your old eyes, this is it.' Zhang Hengqu [Zhang Zai] also said: 'Scholars only need to cultivate the clarity of their minds, and they will naturally see life and death, and their hearts will be clear and without doubt.' Han Weng [Lin Gong] has obtained this principle. Longxi Wen Zen Master [someone]
初遊方。到南康詣云居。至半嶺。笠頭為風掀。㳂嶺而下。尋至笠所。有省。住常之保安。孤硬清約。僧問。如何是和尚為人底句。溪曰。鵓鳩樹上啼。僧曰。某甲不會。溪曰。鼓已響。堂前吃飯去。無準謂徑而直。簡而峭者也。頃龍溪道重一方。衲子向臻堂中。被位鱗次。夏丁旱。未解制。多起單。溪曰。莫道諸人拄杖子𨁝跳。后五日。山僧拄杖子亦𨁝跳。越五日。沐浴升堂。歸方丈坐亡。茶毗。迸設利五色者莫計。保安耆宿云。岊翁淳禪師。福之石岊人。賦性好獎稱人善。晚進必悉力薦藉。未開法時。妙語已遍叢林。住慶成。踞室云。這裡打開。那邊塞路。因甚如此。活膏肓起必死。謝道舊云。劍池邊。松峰下。幾回同步至懸崖。牽得驢兒喚作馬。喝云。是何話霸。又云。二月初一。好個訊息。桃花煞紅。李花煞白。劍池邊楊大伯。笑中打失攔腰白。直至如今尋不得。喝云。有甚交涉。又云。冷坐守枯椿。沒轉身底。多是違時失候。一回寒徹骨。親暢快底。十分和氣春風。衲僧家兩眼如鈴。嗔斗㖃地。玩弄神機。風雲自異。儘教酹酒燒錢。低頭賀歲。風蕭蕭。葉飄飄。墻頭桑條動。柳條最苦。北禪唱村田樂。烹露地牛。波波挈挈。怎奈伊何。惹得人收皮角。笑裡藏刀。咄。清平世界不用幹戈。誦此如飲玉
𥹋。自然使薄漿荇。於戲。枯禪可謂得其傳矣。了知法乳一源無異味也。
辟支巖主立堅
三山漁溪人也。初以雙線為活。倏省覺。入應林山中。休糧居於大樹下。妻子追捕之急。遂剪髮過莆之囊山辟支巖遁焉。后亦從檀施為僧。淳祐間。郡守林侯希逸延以龜山陳沈二禪道場。迫而後就。未幾思舊巖。與同道書云。夫稱住持者。作眾楷撫。代佛揚化。素無道德言行之譽。未知仁義禮法之由。草座麻衣。木食澗飲。且以為愧。推向人前。實何以堪。拂衣徑歸。堅之出處。于緇林亦有助云。
東谷光禪師
風神清拔。有精識。見祚明極。與實齋蔣公為法喜之遊。蔣錄西庵三偈。以寄和酬云。莫道西庵小。了無邊與表。還他親到來。一一方分曉。莫道西庵靜。鐵牛吼聲震。露柱與燈籠。點頭相共應。莫道西庵窮。吞空復吐空。相逢金粟老。臘月鼓春風。住靈隱已。罷倦溘然矣。東澗湯公漢祭以文曰。維東谷師。昂然鶴質。作冷泉主。曾不多日。示病已早。示滅何疾。我雖乍識。開口吐實。問訊慇勤。跡疏情密。忽遣手書．古𦘕．名筆。聿來告行。覽之自失。諦觀點畫。宛然遒逸。是過量人。生死齊一。而我凡情。悲涕為出。雪滿湖山。羸馬難叱。聊持瓣香。往吊其室。一時講道。相往來皆名公卿。
【現代漢語翻譯】 現代漢語譯本 𥹋（音未詳）。自然使得薄漿像荇菜一樣清淡。唉！枯禪（一種苦修的禪修方式）可以說是得到了真傳了。徹底瞭解了佛法如乳汁般，本源唯一，沒有不同的味道。
辟支巖主立堅（人名）
他是三山漁溪人。起初以編織雙線為生。忽然醒悟，進入應林山中，斷絕糧食，居住在大樹下。妻子追趕得很急，於是剪髮到莆田的囊山辟支巖（地名）隱遁。後來也接受檀越（施主）的佈施，做了僧人。淳祐（南宋理宗年號，1241-1252年）年間，郡守林希逸邀請他主持龜山陳、沈二禪道場，他迫不得已才答應。沒過多久，他就思念舊巖，給同道寫信說：『凡是稱為住持的人，要做大眾的楷模，代替佛陀宣揚教化。我向來沒有道德言行的美譽，也不懂得仁義禮法的道理。穿著粗糙的僧衣，吃著簡單的食物，喝著山澗的水，尚且覺得慚愧。把我推到人前，實在難以勝任。』於是拂袖而去，直接回到了舊巖。立堅的出仕和隱退，對於僧侶界也有所幫助。
東谷光禪師（人名）
他風度神采清秀挺拔，有精闢的見識。與祚明極（人名）相見，與實齋蔣公（蔣捷，字勝欲，號竹山，又號梅溪，宋末元初詞人）結為研習佛法的知己。蔣捷記錄了西庵（地名）的三首偈語，用來寄給他並酬答：『不要說西庵小，它沒有邊際也沒有表裡。還要親自到來，才能一一分曉。不要說西庵靜，鐵牛的吼聲震天動地。露柱和燈籠，都點頭相互呼應。不要說西庵窮，吞空又吐空。相逢金粟老（指僧人），臘月里鼓動春風。』他住持靈隱寺（寺名）后，因疲倦而溘然長逝。東澗湯公漢（湯漢，字仲度，號東澗，元朝官員）用祭文祭奠他說：『啊！東谷禪師，昂然挺拔，像鶴一樣清高。作為冷泉（地名）的主持，時間並不長。示現生病已經很早，示現圓寂為何如此之快？我雖然是剛認識您，但開口說的都是實話。問候您非常慇勤，交往雖然不多，但情誼深厚。您忽然派人送來手書，還有古畫，都是名家手筆。隨即又來告知要遠行，看了之後我悵然若失。仔細觀看那些畫，筆力仍然遒勁飄逸。您是超越常人的人，把生死看作一樣。而我凡夫俗子，悲傷得流出了眼淚。大雪覆蓋了湖山，瘦弱的馬難以驅趕。姑且拿著一瓣香，前往您的住所弔唁。』當時講經論道，相互交往的都是著名的公卿大臣。
【English Translation】 English version 𥹋 (Pronunciation unknown). Naturally, it makes the thin gruel as light as water shield. Alas! Dry Chan (a form of ascetic meditation) can be said to have obtained its true transmission. Thoroughly understanding that the Dharma is like milk, the source is unique, and there is no different taste.
Abbot Lujian of Bichi Rock (personal name)
He was a native of Yuxi, Sanshan. Initially, he made a living by weaving double threads. Suddenly awakened, he entered Yinglin Mountain, cut off food, and lived under a large tree. His wife chased him urgently, so he cut his hair and fled to Bichi Rock (place name) in Nangshan, Putian. Later, he also accepted donations from Dan Yue (patrons) and became a monk. During the Chunyou period (reign title of Emperor Lizong of the Southern Song Dynasty, 1241-1252 AD), the prefect Lin Xiyi invited him to preside over the Chen and Shen Chan monasteries on Turtle Mountain, which he reluctantly agreed to. Not long after, he missed the old rock and wrote to his fellow practitioners, saying: 'Those who are called abbots should be models for the public and promote the teachings of the Buddha on behalf of the Buddha. I have never had a reputation for moral words and deeds, nor do I understand the principles of benevolence, righteousness, propriety, and wisdom. Wearing rough monk's robes, eating simple food, and drinking water from mountain streams, I still feel ashamed. Pushing me in front of people is really unbearable.' So he flicked his sleeves and left, returning directly to the old rock. Lujian's entry into and withdrawal from officialdom also helped the monastic community.
Zen Master Guang of Donggu (personal name)
He had a clear and outstanding demeanor and keen insight. Meeting Zuomingji (personal name), he became a close friend with Shi Zhai Jiang Gong (Jiang Jie, courtesy name Shengyu, also known as Zhushan and Meixi, a ci poet from the late Song and early Yuan dynasties) in studying Buddhism. Jiang Jie recorded three verses from Xi'an (place name) to send to him and respond: 'Don't say Xi'an is small, it has no boundaries or surfaces. You have to come in person to understand everything. Don't say Xi'an is quiet, the roar of the iron bull shakes the earth. The dew pillar and the lantern nod in response to each other. Don't say Xi'an is poor, it swallows emptiness and spits out emptiness. Meeting the old man of Jin Su (referring to a monk), he stirs up the spring breeze in the twelfth lunar month.' After he presided over Lingyin Temple (temple name), he passed away suddenly due to fatigue. Tang Gonghan of Dongjian (Tang Han, courtesy name Zhongdu, also known as Dongjian, an official of the Yuan Dynasty) wrote a eulogy to mourn him, saying: 'Ah! Zen Master Donggu, upright and outstanding, as noble as a crane. As the host of Lengquan (place name), the time was not long. Showing illness was already early, why did showing Nirvana come so quickly? Although I just met you, what I say is the truth. Greeting you was very diligent, and although the interaction was not much, the friendship was deep. You suddenly sent a handwritten letter, as well as ancient paintings, all by famous artists. Then you came to inform me that you were going on a long journey, and I was lost when I saw it. Looking closely at those paintings, the brushstrokes are still strong and elegant. You are a person who transcends ordinary people, treating life and death as the same. But I, a mortal, shed tears of sorrow. The snow covers the lakes and mountains, and the weak horse is difficult to drive. I will take a stick of incense and go to your residence to mourn.' At that time, those who lectured on scriptures and interacted with each other were all famous dukes and ministers.
是曰同人于門。
蒺藜曇禪師
初居湖州普濟。荒寂如傳舍。夙夜自對聖僧坐禪。凡九年。后住蘇之穹隆。門風愈高峻。鮮有入者。室中常云。穹隆有句子。衲子下語不下語。一例打罵。無準時在會中為藏主。少忤被趁出。且曰。教他住徑山。卻來見老僧。后無準住徑山。因遺漏行丐吳門。蒺藜猶在虎丘。二老相見撫掌大笑。
鎮江府金山掩室開禪師
成都人也。遍歷講肆。忽然不樂。欲出嶺了大事。樞使安公亦勉以偈曰。吾有大患為有身。是身假合亦非真。維摩示病元非病。好向南方更問津。室抵番陽東湖。值松源開室。聞舉。明眼衲僧。因什麼失卻鼻孔。言下領解。一日。連案僧見其看經。問曰。向後得座披衣。如何為人。室將經度與僧。僧將經擲于案。室復取。朗聲誦。僧休去。嘉泰辛酉。始赴廬山云居請。未幾。來補金山。如藍田法語。皆參禪捷徑。平生所接人。獨得佛海。大昌松源之道。
雙杉元禪師
踞室云。報恩方丈百無一有。贏得為人推門入臼。示眾云。衲僧家不知月之大小。歲之閏余。吃著三角粽子。便道是端午。忽被報恩移上一曰。揹他只管半疑半信。今朝依舊點盞茶與伊濕口。驀然咬破菖蒲。出身冷汗。失聲道啞。福建子激惱殺人。大眾。這個豈不是通
【現代漢語翻譯】 現代漢語譯本：
是說如同人們聚集在門前。
蒺藜曇禪師
最初住在湖州普濟寺，那裡荒涼寂靜如同旅舍。他早晚獨自面對聖僧像坐禪，總共九年。後來住在蘇州的穹隆山，他的門風更加高峻，很少有人能進入。他常在室內說：『穹隆山有句話，參禪的人說不說都一樣要捱打。』無準師範當時在寺中擔任藏主，稍微違逆了他，就被趕了出去，並且說：『讓他去住徑山寺，再來見老僧。』後來無準師範住在徑山寺，因為遺漏了行乞，來到吳門。蒺藜曇禪師還在虎丘，兩位老朋友相見，撫掌大笑。
鎮江府金山掩室開禪師
是成都人。遍訪各處講經場所，忽然感到不快樂，想要出嶺去了結大事。樞密使安公也用偈語勉勵他說：『我有大患是因為有這個身體，這個身體是虛假結合的，並非真實。維摩詰示現生病，原本不是真的病，最好向南方更進一步探尋。』掩室開禪師來到番陽東湖，正趕上松源崇岳禪師開堂說法，聽到松源禪師說：『明眼的僧人，因什麼失去了鼻孔？』當即領悟。一天，連案僧看見他在看經，問道：『將來得到法座，披上袈裟，將如何為人說法？』掩室開禪師把經書遞給那個僧人，僧人把經書扔在桌子上。掩室開禪師又拿起經書，大聲朗誦，那個僧人就離開了。嘉泰辛酉年（1201年），掩室開禪師才應廬山云居寺的邀請前去。不久，又來金山寺擔任住持。如藍田法語等，都是參禪的捷徑。他一生所交往的人中，只有佛海禪師真正領會了他的禪法，從而大大發揚了松源禪師的禪道。
雙杉元禪師
佔據法堂說：『報恩寺方丈一無所有，卻贏得別人推門進入臼中。』又開示大眾說：『參禪的人不知道月亮的大小，歲月的閏余，吃到三角粽子，就說是端午節。』忽然被報恩寺的人移動了一天，背地裡只是半信半疑。今天依舊點盞茶給他潤潤口。猛然咬破菖蒲，出身冷汗，失聲變啞。福建人激惱殺人。』大眾，這個豈不是通嗎？
【English Translation】 English version:
It is said that people gather at the gate.
Chan Master Jili Tan
Initially resided at Puji Temple in Huzhou, which was desolate like a post station. He faced the statue of the Holy Monk day and night, practicing Zen meditation for nine years. Later, he resided at Qionglong Mountain in Suzhou, where his monastic style became even more lofty, and few could enter. He often said in his room, 'Qionglong has a saying: whether a monk speaks or not, they will be beaten equally.' Wuzhun Shifan (meaning: No Standard, a Chan master's name) was the librarian at the time. He was expelled for a minor offense, and Jili Tan said, 'Let him go to Jingshan Temple and then come to see this old monk.' Later, Wuzhun Shifan resided at Jingshan Temple. Due to a lapse in begging, he came to Wumen. Jili Tan was still at Tiger Hill. The two old friends met, clapped their hands, and laughed heartily.
Chan Master Yanshi Kai of Jinshan Temple in Zhenjiang Prefecture
Was a native of Chengdu. He traveled to various lecture halls but suddenly became unhappy and wanted to leave the mountains to resolve the great matter. Commissioner An also encouraged him with a verse: 'My great affliction is having this body; this body is a false combination and not real. Vimalakirti (meaning: Spotless Glory, a famous Buddhist figure) manifested illness, but it was not truly an illness. It is best to inquire further in the South.' Yanshi Kai arrived at Donghu in Fanyang, just as Chan Master Songyuan Chongyue (meaning: Pine Spring Lofty Peak, a Chan master's name) was opening his hall. Upon hearing Songyuan say, 'A clear-eyed monk, why did he lose his nostrils?' he immediately understood. One day, a monk in the same hall saw him reading a sutra and asked, 'In the future, if you obtain a seat and wear the robe, how will you teach others?' Yanshi Kai handed the sutra to the monk, who threw it on the table. Yanshi Kai picked it up again and recited it loudly. The monk then left. In the year Jiatai Xinyou (1201), Yanshi Kai finally accepted the invitation to Lushan Yunju Temple. Soon after, he came to Jinshan Temple to serve as abbot. His teachings, such as the 'Lantian Dharma Words,' were shortcuts to Zen practice. Among those he associated with in his life, only Chan Master Fohai (meaning: Buddha Sea, a Chan master's name) truly understood his Chan, thus greatly promoting the Chan path of Songyuan.
Chan Master Shuangshan Yuan
Occupied the Dharma hall and said, 'The abbot of Bao'en Temple has nothing, yet he wins others pushing the door and entering the mortar.' He instructed the assembly, 'Zen monks do not know the size of the moon or the leap years. Eating a triangular rice dumpling, they say it is the Dragon Boat Festival.' Suddenly, being moved one day by the people of Bao'en Temple, they secretly remain half-doubtful and half-believing. Today, I still light a cup of tea to moisten his mouth. Suddenly biting through the calamus, he breaks out in a cold sweat and becomes hoarse. The Fujianese are infuriatingly murderous.' Everyone, isn't this clear?
靈藥。三十年後。切忌拈卻。嘗入三門云。鬧市門頭有個入處。只為諸人見頑了也。新長老因行不妨掉臂。顧視大眾云。隨我來也。雙杉只據目前。信手拈來。無非耆黃妙劑。換骨法。起死方。何必他覓哉。
荊叟玨禪師
作夏靈巖。時癡鈍俾其看狗子無佛性話。言下領旨。因與潛無隱通吐。無隱曰。是則是。只是命根未斷。更須出去見人始得。且囑其謁淳庵。叟至華藏。半年無所得。一日。忽聞火板響。凝滯釋然。告于淳庵。庵即鳴鼓開室。叟趍入。庵問。如何是佛。叟曰。野花開滿路。問。如何是法。叟曰。私酒醉人多。問。如何是僧。叟曰。缽盂口向天。庵曰。未在。出去。后叟在癡鈍室中。聞舉如何是佛。震聲答曰。爛冬瓜。且述偈曰。如何是佛爛冬瓜。咬著冰霜透齒牙。根蒂雖然無窖子。一年一度一開花。荊叟處眾時。得無隱．雙杉力尤多。
福州雪峰北山信禪師
本州人。性方嚴。機迅敏。初學見之。應對多失。次在鼓山。時有僧相看。山問。近離甚處。僧曰。西禪。山曰。西禪有何言句。僧曰。話墮也。山曰。你甚處學得遮些子來。僧曰。今日不合觸忤和尚。山拈拄杖便打。僧奪拄杖。軒渠大笑而出。遂請喫茶。傳是老宣首座去矣。初。北山同月窟過浙。見遁庵于華藏。月窟
先有契證。故山得咨決之。后歸里。訪明晦室。分座鼓山。漳守趙公以夫聞其道。以南寺招之。山遜謝曰。公聞之過。使三反。乃行。開堂為同行月窟拈香。時論高之。
枯禪鏡禪師
天資淡薄。一無嗜好。惟與衲子提撕。敲磕不倦。有問。如何是祖師西來意。枯禪拍禪床一下。今人吐露語言。千百皆不能得到前輩地位。且利害在什麼處。會么。
癡絕沖禪師
嘗赴福州雪峰請。與尚書陳公韡有宿素之雅。招飯私第。以項王像求贊。即拈筆書云。拔山非力。蓋世非氣。八千子弟。同謀共濟。人皆謂天下大器。不可以力爭。必先仁義。殊不知天假其手。以誅暴秦。然後使寬仁愛人者之為帝。吁。其亦有補於斯世。公大奇之。癡絕慧辯恢廓。此特緒餘爾。
介石朋禪師
秦溪人。性高簡。僧曰。寶劍未出匣時如何。答曰。杜䳌啼處花狼藉。僧曰。出匣后如何。答曰。令人長憶李將軍。僧曰。出與未出時如何。答曰。劍去久矣。汝方刻舟。解夏夜參云。九旬禁足。網禽宿巢。三月安居。驅狐守冢。向生殺不到處。見三頭六臂。掀翻圓覺伽藍。猶是抱樁打泊浮。云黃山前。雙梼樹下。九十日內。風以時。雨以時。二六時中。少不添。多不減。一年三百六十日。日日安居。時時自恣。圓者
【現代漢語翻譯】 現代漢語譯本： 先前有契約憑證，所以（他）前往山中請教決斷。之後返回家鄉，拜訪明晦室，在鼓山分座說法。漳州太守趙公因為（聽）人說他的道行，用南寺來邀請他。山謙遜推辭說：『您聽到的（關於我的）太過譽了。』（趙公）使者三次往返，（他）才前往。開堂時為同行月窟拈香，當時的人都認為他很高尚。
枯禪鏡禪師
天性恬淡寡欲，沒有什麼嗜好，只是與僧人提撕（指點），敲打磨練不倦。有人問：『如何是祖師西來意？』枯禪拍了一下禪床。現在的人說的話，千百句都不能達到前輩的地位，那麼利害關係在哪裡？明白嗎？
癡絕沖禪師
曾經應邀前往福州雪峰，與尚書陳公韡（wěi）有舊交。陳公邀請他到私宅吃飯，用項羽的畫像請他題贊。他拿起筆寫道：『拔山不是靠力氣，蓋世不是靠氣概。八千子弟，同心協力。』人們都認為天下大事，不可以靠武力爭奪，必須先有仁義。卻不知道是上天假借項羽之手，來誅滅暴秦，然後讓寬仁愛人的人來做皇帝。唉，這也算對這個世道有所補益。』陳公非常驚奇。癡絕（沖禪師）的智慧辯才宏大開闊，這只不過是些許剩餘罷了。
介石朋禪師
秦溪人，性格高潔簡樸。僧人問：『寶劍未出匣時如何？』答：『杜鵑啼叫處，落花狼藉。』僧人問：『出匣后如何？』答：『令人長久地懷念李將軍。』僧人問：『出與未出時如何？』答：『劍離開很久了，你才來刻舟求劍。』解夏夜參時說：『九旬禁足，像鳥兒歸巢。三月安居，像狐貍守護墳墓。在生殺都達不到的地方，見到三頭六臂，掀翻圓覺伽藍（寺廟），仍然是抱著木樁在水上漂浮。云黃山前，雙梼樹下，九十日內，風調雨順，一天二十四小時，少不添，多不減，一年三百六十日，日日安居，時時自在。圓融者』
【English Translation】 English version: Previously, there was a contract as evidence, so (he) went to the mountain to consult and make decisions. Afterwards, he returned to his hometown, visited the Minghui Chamber, and shared the seat to preach at Gushan. Zhao, the prefect of Zhangzhou, invited him to the South Temple because he had heard of his Taoist practice. Shan declined humbly, saying, 'What you have heard (about me) is too much praise.' The messenger went back and forth three times before (he) went. When the hall was opened, he offered incense for his fellow practitioner Yueku. People at that time thought he was very noble.
Kuzen Jing Zen Master
He was naturally indifferent and had no hobbies. He only tirelessly guided and trained monks. Someone asked, 'What is the meaning of the Patriarch's coming from the West?' Kuzen slapped the Zen bed once. The words spoken by people today, even thousands of them, cannot reach the status of their predecessors. So where does the advantage or disadvantage lie? Do you understand?
Chijue Chong Zen Master
He once went to Xuefeng in Fuzhou at the invitation and had a long-standing friendship with Chen Wei, the Minister of the Ministry of Rites. Chen invited him to his private residence for dinner and asked him to write a eulogy for a portrait of Xiang Yu (a warlord who fought for supremacy over China after the Qin dynasty). He picked up his pen and wrote: 'Uprooting mountains is not about strength, and surpassing the world is not about spirit. Eight thousand disciples, working together.' People all believe that great undertakings in the world cannot be won by force; benevolence and righteousness must come first. But they do not know that Heaven lent Xiang Yu a hand to punish the tyrannical Qin, and then allowed the benevolent and loving to become emperors. Alas, this can also be considered a benefit to this world.' Chen was very surprised. Chijue (Zen Master Chong)'s wisdom and eloquence were vast and broad; this was just a small remainder.
Jieshi Peng Zen Master
He was from Qinxi and had a noble and simple nature. A monk asked, 'What is it like when the precious sword is not yet out of its sheath?' He replied, 'Where the cuckoo cries, the fallen flowers are in disarray.' The monk asked, 'What is it like after it is out of its sheath?' He replied, 'It makes people remember General Li for a long time.' The monk asked, 'What is it like when it is out and not out?' He replied, 'The sword has been gone for a long time, and you are only now carving a boat to find it.' During the summer retreat night, he said, 'Nine periods of confinement, like birds returning to their nests. Three months of peaceful dwelling, like foxes guarding tombs. In a place where birth and death cannot reach, seeing three heads and six arms, overturning the Yuanjue Sangharama (temple), is still like hugging a wooden stake and floating on the water. In front of Yunhuang Mountain, under the two Tu trees, within ninety days, the wind and rain are timely, twenty-four hours a day, no less, no more, three hundred and sixty days a year, living in peace every day, being free at all times. The perfect one'
自圓。方者自方。長者自長。短者自短。未免凈地揚塵。畢竟如何。大鵬展翅天路遙。巨鰲轉身海水窄。示眾類此。晚年寓杭之冷泉。扁其室曰青山外人。景定間。丞相秋壑賈公尤崇敬佛法。與奏得旨。住凈慈。后淮海亦繼其席。皆起于澗東。
石田薰禪師
曰。薰上座住靈隱。亦是不奈何。被人東拶西拶。拶到禪床角頭。迴避不及。只得為祖師。有個門戶。擘破面皮出來。喚作此地無硃砂。赤土以為上。雖然。看卻今時。漸漸赤土也無了。漸漸食泥食土。說著真個個人寒心。噫。志於道者。聞此當如何哉。
雙杉元禪師
嘉熙間。乃石田堂中第一座。上丞相書。言朝廷新指揮。買師號．金環象簡不便。書云。正月十三日。景德靈隱禪寺前堂首座。前住持嘉興府天寧寺僧中元。謹薰沐獻書樞使大丞相國公。竊以為佛老之教。救世計也。其所以與儒道相參于天地間。以能開悟性真。不墮邪見。其功未易量也。我朝 太宗皇帝嘗曰。釋氏之道。有補教化 孝宗皇帝亦曰。以佛修心。以老治身。以儒治世。斯可也。張文定謂。儒道淡薄。一時聖賢盡歸釋氏。而關洛諸公亦必玩味釋氏之書。而後能接續洙泗不傳之秘。然教必有主．必有師。國家以度牒許人承買。凡有僧者。各尋師以為依歸。師茍有道
【現代漢語翻譯】 現代漢語譯本： 自圓的東西自然是圓的，方形的東西自然是方的，長的東西自然是長的，短的東西自然是短的。但這樣未免在乾淨的地方揚起灰塵，究竟應該如何呢？大鵬鳥展開翅膀，天路遙遠；巨大的鰲魚轉身，海水也顯得狹窄。以此來開示大眾。石田薰禪師晚年居住在杭州的冷泉，把他的房間命名為『青山外人』。景定年間（1260-1264），丞相秋壑賈公尤為崇敬佛法，上奏朝廷得到批準，讓他住持凈慈寺。後來淮海也繼承了他的位置，他們都從澗東開始。
石田薰禪師說：薰上座住在靈隱寺，也是不得已。被人東擠西擠，擠到禪床的角落，無法迴避，只好爲了祖師，開創一個門戶，撕破臉皮出來，說這裡沒有硃砂，紅土就是最好的。雖然如此，看現在，漸漸地紅土也沒有了，漸漸地只能吃泥土了，說起來真讓人寒心。唉！立志于道的人，聽到這些應該怎麼辦呢？
雙杉元禪師，嘉熙年間（1237-1240）是石田堂中的第一座。他給丞相上書，說朝廷新下的命令，購買師號、金環象簡是不合適的。書上說：正月十三日，景德靈隱禪寺前堂首座，前住持嘉興府天寧寺的僧人中元，恭敬地沐浴后獻書給樞密使大丞相國公。我認為佛老的教義，是救世的計策。它之所以能與儒道一起存在於天地間，是因為它能開啟人的真性，不墮入邪見，它的功勞是不可估量的。我朝太宗皇帝曾經說過：釋氏的道理，對教化有幫助。孝宗皇帝也說過：用佛修心，用老治身，用儒治世，這樣就可以了。張文定說：儒道衰落，一時的聖賢都歸向了釋氏。關洛的各位公卿也必定玩味釋氏的書籍，然後才能接續洙泗不傳的秘密。然而教義必須有主，必須有師。國家用度牒允許人們承買師號，凡是出家的僧人，都各自尋找老師作為依靠。老師如果... English version: That which is round is naturally round, that which is square is naturally square, that which is long is naturally long, and that which is short is naturally short. But this inevitably stirs up dust in a clean place. What should be done ultimately? The roc spreads its wings, the heavenly path is far; the giant ao turtle turns around, and the sea seems narrow. Use this to instruct the masses. In his later years, Zen Master Shitian Xun resided in Lengquan (Cold Spring) in Hangzhou, naming his room 'Outsider Beyond the Green Mountains'. During the Jingding era (1260-1264), Chancellor Qiuhe Jia Gong especially revered Buddhism, and after petitioning the court, he was approved to reside at Jingci Temple. Later, Huaihai also succeeded him in this position; they both started from Jiandong.
Zen Master Shitian Xun said: 'For Abbot Xun to reside at Lingyin Temple is also a last resort. Being squeezed from the east and squeezed from the west, squeezed into the corner of the Zen bed, unable to avoid it, he had no choice but to create a gateway for the ancestral teacher, tearing open his face to say that there is no cinnabar here, red earth is the best. Although that is so, looking at the present, gradually even red earth is gone, gradually one can only eat mud and earth, which is truly disheartening. Alas! Those who aspire to the Dao, what should they do upon hearing this?'
Zen Master Shuangshan Yuan, during the Jiaxi era (1237-1240), was the first seat in Shitian Hall. He wrote a letter to the Chancellor, saying that the court's new order to buy teacher titles, golden rings, and ivory tablets was inappropriate. The letter said: 'On the thirteenth day of the first month, Zhong Yuan, the former head seat of the front hall of Jingde Lingyin Zen Temple and former abbot of Tianning Temple in Jiaxing Prefecture, respectfully bathed and presented a letter to the Privy Councilor, Grand Chancellor, and Duke. I believe that the teachings of Buddhism and Laoism are plans to save the world. The reason why they can coexist with Confucianism and Taoism in the world is that they can awaken people's true nature and prevent them from falling into wrong views. Their merit is immeasurable. Emperor Taizong of our dynasty once said: The principles of Buddhism are helpful to education. Emperor Xiaozong also said: Use Buddhism to cultivate the mind, use Laoism to nourish the body, and use Confucianism to govern the world. This is acceptable. Zhang Wending said: Confucianism and Taoism are declining, and the sages of the time all turn to Buddhism. The dukes of Guan and Luo must also savor the books of Buddhism before they can continue the secrets not transmitted by Zhushui and Sishui. However, teachings must have a master, and there must be a teacher. The state uses ordination certificates to allow people to buy teacher titles, and all ordained monks seek a teacher to rely on. If the teacher...'
【English Translation】 Modern Chinese translation: That which is round is naturally round, that which is square is naturally square, that which is long is naturally long, and that which is short is naturally short. But this inevitably stirs up dust in a clean place. What should be done ultimately? The roc spreads its wings, the heavenly path is far; the giant ao turtle turns around, and the sea seems narrow. Use this to instruct the masses. In his later years, Zen Master Shitian Xun resided in Lengquan (Cold Spring) in Hangzhou, naming his room 'Outsider Beyond the Green Mountains'. During the Jingding era (1260-1264), Chancellor Qiuhe Jia Gong especially revered Buddhism, and after petitioning the court, he was approved to reside at Jingci Temple. Later, Huaihai also succeeded him in this position; they both started from Jiandong.
Zen Master Shitian Xun said: 'For Abbot Xun to reside at Lingyin Temple is also a last resort. Being squeezed from the east and squeezed from the west, squeezed into the corner of the Zen bed, unable to avoid it, he had no choice but to create a gateway for the ancestral teacher, tearing open his face to say that there is no cinnabar here, red earth is the best. Although that is so, looking at the present, gradually even red earth is gone, gradually one can only eat mud and earth, which is truly disheartening. Alas! Those who aspire to the Dao, what should they do upon hearing this?'
Zen Master Shuangshan Yuan, during the Jiaxi era (1237-1240), was the first seat in Shitian Hall. He wrote a letter to the Chancellor, saying that the court's new order to buy teacher titles, golden rings, and ivory tablets was inappropriate. The letter said: 'On the thirteenth day of the first month, Zhong Yuan, the former head seat of the front hall of Jingde Lingyin Zen Temple and former abbot of Tianning Temple in Jiaxing Prefecture, respectfully bathed and presented a letter to the Privy Councilor, Grand Chancellor, and Duke. I believe that the teachings of Buddhism and Laoism are plans to save the world. The reason why they can coexist with Confucianism and Taoism in the world is that they can awaken people's true nature and prevent them from falling into wrong views. Their merit is immeasurable. Emperor Taizong of our dynasty once said: The principles of Buddhism are helpful to education. Emperor Xiaozong also said: Use Buddhism to cultivate the mind, use Laoism to nourish the body, and use Confucianism to govern the world. This is acceptable. Zhang Wending said: Confucianism and Taoism are declining, and the sages of the time all turn to Buddhism. The dukes of Guan and Luo must also savor the books of Buddhism before they can continue the secrets not transmitted by Zhushui and Sishui. However, teachings must have a master, and there must be a teacher. The state uses ordination certificates to allow people to buy teacher titles, and all ordained monks seek a teacher to rely on. If the teacher...'
行。則可使迷者悟。塞者通。其裨助世教。要非小補。近世貨賂公行。求為住持者。吾教之罪人。若以例傳。天下之賢者必深藏遠遁而已。其肯出而為師。夫師廢則正法微。正法微則邪法熾。以清凈之門而為利慾交征之地。非國家之福也。譬如家塾黨庠不能無師。不求其能傳道解惑者為之。而惟賄是視。則弟子何以仰。孔門之教亦幾乎熄。佛老之道何以異是。若謂佛老之徒。身居大廈。日享膏腴。不蠶而衣。不耕而食。為世所嫉。然天下之人。有無用於世而坐享膏腴之奉者尤眾。何特僧道。寺觀創立。常住供養。非官與之也。以眾人樂施而與之也。寺觀有田。稅賦尤倍。又有非待不時之需。正與大家相似。今既買度牒以錢。免丁又增以錢。官府無絲毫之給。而徒重責其利於無窮。則僧道可謂不幸矣。國家愛惜名器氾濫。何以勸勵天下。僧道若以賄得金環象簡。得諸處住持。則嚚頑無賴之徒皆以賄進。何以整齊風俗。況寺觀雖多。其常住闕乏者甚多。縱使此令一行。第能率斂寺觀之大者。其小者亦豈能應其求。如此則所得能幾。況僧道非能自出己財。求為住持。必將取之寺觀。師徒相殘。常住心壞。所謂膏腴將見蕪穢。所謂大廈將見為丘墟。所謂溫飽將見為凍餒。部雖有牒。誰將請之。歲雖有丁。誰將輸之。今日軍需糴
本秤提諸倦。無非鬻爵。鬻爵之者。或累於國。牒之多者。無病于官。乃循一時不䘏之事。斫喪千萬載之利源。殆非理財之長䇿也。伏睹近降旨揮。增錢鬻爵。識者病之。事不果行。總所今來陳請。正亦類此。伏望鈞慈詳酌利害。特有敷奏。盡行𥨊罷服號之命。令僧道不勝幸甚。伏惟鈞慈俯賜鑒念。不備。時江西粲無文亦有書。先是。朝省因總領岳珂奏。乞降紫衣．師號二等。賜金環象簡併四字禪師法號。以住太寺觀。每賜服．師號．綾紙。出賣三百緡。仍附品官條制。非有官不得差注。非有賜服不得住持。此書上。事果𥨊。豈非秘護大法者之用情乎。雙杉住山。能極枯淡。專一行道。若機簡堂。私居雖處暗室。如臨大賓。似證老衲。此亦哲人律己。又見於微細者也。賢矣哉。
枯樁曇禪師
清介寡言。瘦坐竟日。開法越之大禹寺。亦出澗東。僧問。和尚未見佛心時如何。答曰。人貧歸道。問。見后如何。答曰。色窮歸皂。嘗舉現成公案。道得也三十棒。道不得也三十棒。侍僧曰。望師慈悲。開個方便。答曰。將謂你是個出廄良駒。僧有省。枯樁。閬人。后住姑蘇虎丘。緇素翕然宗之。
云巢巖禪師
訓學無倦。且能折節下士。慰藉良厚。雋彥歸之。開爐日。示眾云。是句亦刬。非句亦刬。
雪峰輥毬。睦州檐板。惟有趙州老漢向火爐頭拈起香匙火箸。東撥西撥。忽撥得一塊。恰是饒州景德人家壁角頭多年破磁碗。三世如來只管看。運庵曰。此語酷似父翁松源。
南翁明禪師
初入眾時。便能決志參禪。嘗宿天臺石橋。遇異僧。指令其見老佛心。翁至太白。投誠預其法席。然室中才開口。便被叱。私自唸曰。今生不了。則有來生。已而淚下交頤。后在癡鈍會中為侍者。晚參侍立。聞鐘鳴。鈍曰。什麼聲。翁曰。鐘聲。鈍曰。聲來耳畔。耳往聲邊。翁薄遽未答。被大叱。汗流浹體。始自語曰。元來浙翁平日叱罵我。皆是徹骨徹髓。鈍尋常只令其看百丈野狐話。一日。鈍曰。不落不昧時如何。翁應聲曰。不落不昧。鴛鴦一對。水上浮沉。如意自在。鈍撫而印之。翁。泉州黃氏子。與隆南山同出嶺者。歸里住溪上教忠。至住莆中囊山方入寂。
西山亮禪師
福州人。枯硬儉約。嘗蓄紙被一張。補粘殆遍。寒暑不易。由鼓山首座寮赴雲門請。及遷黃檗。未嘗別換侍僧。一夜。潛以絹衾易之。亮驚叫。責曰。我鮮福。平生未嘗敢服縑素。況此被相隨三十年矣。其可棄乎。聞者謂其住山有古人風。後退席入永陽雁湖山中。與道者刀耕火種。莫知所終。
平江府萬壽訥堂辯禪師
【現代漢語翻譯】 現代漢語譯本 雪峰輥毬（雪峰禪師用球來比喻禪機）。睦州檐板（睦州禪師用屋檐的木板來比喻禪機）。只有趙州（趙州從諗禪師）老漢在火爐邊拿起香匙火箸，東撥西撥，忽然撥出一塊（禪機），恰似饒州景德鎮人家墻角邊多年破舊的瓷碗。三世如來（過去、現在、未來三世的一切佛）只是看著。運庵禪師說：『這句話很像他父親松源禪師的風格。』
南翁明禪師
剛開始進入僧眾時，便立志參禪。曾經在天臺石橋住宿，遇到一位奇異的僧人，指示他去見老佛心（本心，佛性）。南翁禪師到太白山，投誠參加誠禪師的法會。然而在室內剛開口，就被誠禪師呵斥。他私下想：『今生不能了悟，還有來生。』於是淚流滿面。後來在癡鈍禪師的會中做侍者。晚上參禪時侍立在旁，聽到鐘聲，癡鈍禪師問：『什麼聲音？』南翁禪師回答：『鐘聲。』癡鈍禪師說：『聲音來到耳邊，是耳朵走向聲音那邊。』南翁禪師一時語塞，沒有回答，被癡鈍禪師大聲呵斥，汗流浹背。他這才自語道：『原來浙翁（癡鈍禪師）平日裡呵斥我，都是徹骨徹髓的。』癡鈍禪師平時只讓他看百丈野狐（百丈懷海禪師關於野狐的故事）的話頭。一天，癡鈍禪師問：『不落不昧時如何？』南翁禪師應聲回答：『不落不昧，鴛鴦一對，水上浮沉，如意自在。』癡鈍禪師撫摸著他，印可了他的見解。南翁禪師是泉州黃氏之子，與隆南山禪師一同從嶺南出來。回到家鄉住在溪上教忠寺，到住持莆田囊山寺時圓寂。
西山亮禪師
是福州人，生活枯燥簡樸。曾經蓄積一張紙被，補丁幾乎遍佈整個被面，寒暑都不更換。從鼓山首座的寮房被請到雲門寺，以及後來遷到黃檗寺，都不曾另外更換侍僧。一天晚上，有人偷偷地用絹被替換了他的紙被。西山亮禪師驚叫，責備道：『我福薄，平生不曾敢穿戴絲綢，何況這張被子相隨我三十年了，怎麼可以丟棄呢？』聽到的人都說他住山有古人的風範。後來退席隱居到永陽雁湖山中，與道友一起刀耕火種，不知最終結局。
平江府萬壽訥堂辯禪師
【English Translation】 English version Xuefeng rolls the ball. Muzhou eaves board. Only old man Zhaozhou (Zhaozhou Congshen) picked up incense spoon and fire chopsticks at the stove, stirring east and west, and suddenly stirred out a piece, just like the broken porcelain bowl in the corner of the wall of Raozhou Jingdezhen's house for many years. The three worlds of Tathagata (all Buddhas of the past, present and future) just watched. Yun'an said: 'This sentence is very similar to his father, Songyuan.'
Zen Master Nanweng Ming
When he first entered the Sangha, he was determined to practice Zen. He once stayed at the Stone Bridge of Tiantai and met a strange monk who instructed him to see the old Buddha's mind (original mind, Buddha-nature). Zen Master Nanweng went to Mount Taibai and sincerely participated in Zen Master Cheng's Dharma assembly. However, as soon as he opened his mouth in the room, he was scolded by Zen Master Cheng. He thought to himself: 'If I can't understand this life, there will be a next life.' Then tears streamed down his face. Later, he served as an attendant in Zen Master Chidun's assembly. When he stood by at the evening Zen, he heard the sound of the bell. Zen Master Chidun asked: 'What sound?' Zen Master Nanweng replied: 'The sound of the bell.' Zen Master Chidun said: 'The sound comes to the ear, and the ear goes to the sound.' Zen Master Nanweng was speechless for a moment and did not answer, and was scolded loudly by Zen Master Chidun, and he was covered in sweat. He then said to himself: 'It turns out that Zen Master Zhe (Zen Master Chidun) scolded me on weekdays, all of which were thorough.' Zen Master Chidun usually only let him look at the story of Baizhang's wild fox (Zen Master Baizhang Huaihai's story about the wild fox). One day, Zen Master Chidun asked: 'What about when it doesn't fall into ignorance?' Zen Master Nanweng replied: 'Not falling into ignorance, a pair of mandarin ducks, floating on the water, free and at ease.' Zen Master Chidun stroked him and approved of his understanding. Zen Master Nanweng was the son of the Huang family in Quanzhou, and came out of Lingnan with Zen Master Long Nanshan. He returned to his hometown and lived in Jiaozhong Temple on the stream, and passed away when he was the abbot of Nangshan Temple in Putian.
Zen Master Xishan Liang
He was from Fuzhou and lived a boring and frugal life. He once accumulated a paper quilt, and the patches almost covered the entire quilt, and he did not change it in cold or heat. He was invited from the abbot's room of Gushan to Yunmen Temple, and later moved to Huangbo Temple, and he never changed his attendant monk. One night, someone secretly replaced his paper quilt with a silk quilt. Zen Master Xishan Liang exclaimed and rebuked: 'I have little fortune, and I have never dared to wear silk in my life, let alone this quilt has been with me for thirty years, how can I discard it?' Those who heard it said that his mountain dwelling had the style of the ancients. Later, he retired and lived in seclusion in Yanyang Yanhu Mountain, farming with his fellow practitioners, and his final outcome is unknown.
Zen Master Natang Bian of Wanshou Temple in Pingjiang Prefecture
寄同參偈曰。猿與黿交割不開。兄呼弟應似忘懷。及乎話到誵訛處。卻道心肝不帶來。時亦稱之。后八坐道場。提倡如阪走丸。真不忝為巖呆之子。岳聾之孫也。
介石朋禪師
曰。別峰珍和尚退鼓山。詣育王。候見大慧。一蒲團于佛殿後坐七十九日。因秦國太夫人請大慧升座。私自喜曰。今日得見必矣。果得一見。語合室中。復投三轉語而去。大慧大奇之。遂與宏智同舉之住岳林。今寺中有塔存焉。別峰遍身有長毫。時號珍獅子。介石題其墨跡。略言如此。別峰既得法于佛心才。高踞雄席。道顯著矣。復勇於求見妙喜。其意謂何。不可與璞懿遲遲其行同日而語。此所以為一代宗師之標準也。噫。今只欲一後學七十九日候見尊宿。亦難矣。
守懲庵主
莆人。滿年具戒。居囊山下巖。就巖縛屋。聊蔽風雨。父為郡胥吏。歲給以糧。凡客至。不論問佛法．世法。皆瞪目視之。有僧問。如何是庵主家風。忽答云。就巖縛屋。掬澗煮縻。問。忽有人問西來意。如何祇對。懲反袂哭云。苦屈。觀其雅趣。探其幽旨。非契如之流亞歟。
石溪佛海月禪師
曰。餘年三十。方再南。聞空叟有言。二十行腳。此事休也。初得此語。心甚不平。過二聖．座元幾案間。見窮谷語。舉雲門話墮。于光
【現代漢語翻譯】 現代漢語譯本：寄給同參的偈語說：『猿猴和老鱉爭鬥不休，兄弟互相呼應好像忘記了初心。等到談到細微差別之處，卻說心肝（比喻最重要的東西）沒有帶來。』當時也這樣稱呼他。後來在八坐道場，提倡佛法像在斜坡上滾動彈丸一樣流暢迅速，真不愧是巖呆（形容人堅定不移）的兒子，岳聾（形容人聽而不聞）的孫子啊。
介石朋禪師
說：別峰珍和尚從鼓山退隱后，前往育王寺，拜見大慧宗杲禪師（1089-1163）。在一個蒲團上于佛殿後坐了七十九天。因為秦國太夫人請大慧升座說法，（別峰珍和尚）私自高興地說：『今天一定能見到他了。』果然得到一次會見的機會，所說的話與大慧禪師的心意相合。之後又提出了三個轉語（禪宗術語）便離開了。大慧禪師對此感到非常驚奇，於是與宏智正覺禪師（1091-1157）一同推舉他住持岳林寺。現在寺中還有他的塔存在。別峰禪師全身長有長毫，當時號稱珍獅子。介石禪師題寫了他的墨跡，大概說了這些內容。別峰禪師既然從佛心才那裡得到了佛法，高居雄偉的法座，他的道行已經很顯著了。又勇於求見妙喜（大慧宗杲禪師的別號），他的用意是什麼呢？不能和璞懿（人名）一樣遲遲緩行，同日而語。這就是成為一代宗師的標準啊。唉！現在只想讓一個後學晚輩七十九天等候拜見尊宿（德高望重的僧人），也很難了。
守懲庵主
是莆田人。成年後受具足戒，住在囊山下的巖石旁。就在巖石旁搭建房屋，勉強遮蔽風雨。他的父親是郡里的胥吏（小官），每年供給糧食。凡是有客人來，不論問佛法還是世俗之事，都瞪大眼睛看著他們。有僧人問：『如何是庵主家風？』（守懲庵主）忽然回答說：『就巖石旁搭建房屋，從山澗里取水煮粥。』（僧人）問：『忽然有人問西來意（禪宗用語，指禪宗的宗旨），如何回答？』守懲庵主反過來用袖子擦眼哭著說：『太委屈了。』觀察他的高雅情趣，探究他幽深的旨意，不是契如禪師（人名）一流的人物嗎？
石溪佛海月禪師
說：我三十歲時，才再次南下。聽到空叟（人名）說過：『二十歲開始行腳參學，這件事就完了。』最初聽到這句話，心裡很不平靜。經過二聖、座元（都是人名）的幾案旁，看到窮谷（人名）的語錄，舉了雲門文偃禪師（864-949）的話頭，于光明藏中涌現出來。
【English Translation】 English version: A verse sent to a fellow practitioner says: 'The monkey and the turtle cannot settle their dispute, brothers call to each other as if forgetting their original intention. When it comes to discussing subtle differences, they say they didn't bring their heart and liver (metaphor for the most important things).' He was called this at the time. Later, at the Eight Seats Dharma assembly, he promoted the Dharma as smoothly and quickly as a ball rolling down a slope, truly worthy of being the son of Yan Dai (describing someone steadfast) and the grandson of Yue Long (describing someone who hears but does not listen).
Zen Master Jieshi Peng
Said: Abbot Biefeng Zhen retired from Gushan and went to Yuwang Temple to visit Great Master Dahui (Zonggao) (1089-1163). He sat on a futon behind the Buddha hall for seventy-nine days. Because Madam Qin Guo invited Dahui to ascend the seat and preach, (Abbot Biefeng Zhen) secretly rejoiced and said, 'Today I will definitely see him.' He indeed got a chance to meet, and his words matched the mind of Zen Master Dahui. After that, he offered three turning phrases (Zen term) and left. Zen Master Dahui was very surprised by this, so he and Zen Master Hongzhi Zhengjue (1091-1157) jointly recommended him to be the abbot of Yuelin Temple. Now there is still his pagoda in the temple. Abbot Biefeng had long hairs all over his body and was called the Lion Zhen at the time. Zen Master Jieshi inscribed his calligraphy, roughly saying these things. Since Abbot Biefeng obtained the Dharma from Foxincai, and sat high on the majestic Dharma seat, his Taoism has been very prominent. He was also brave in seeking to see Miaoxi (another name for Zen Master Dahui Zonggao), what was his intention? He cannot be like Pu Yi (person's name), walking slowly and talking on the same day. This is the standard for becoming a grand master of a generation. Alas! Now it is difficult to even have a junior student wait seventy-nine days to visit a respected elder (a monk of high virtue).
Anchorite Shoucheng
Was a native of Putian. He received the full precepts after adulthood and lived in a rock under Nangshan Mountain. He built a house next to the rock, barely sheltering from the wind and rain. His father was a clerk (minor official) in the county and provided food every year. Whenever a guest came, whether they asked about Buddhist teachings or worldly affairs, he would stare at them with wide eyes. A monk asked, 'What is the family style of the anchorite?' (Anchorite Shoucheng) suddenly replied, 'Build a house next to the rock, fetch water from the mountain stream to cook porridge.' (The monk) asked, 'If someone suddenly asks about the meaning of the Westward Transmission (Zen term, referring to the purpose of Zen), how would you answer?' Anchorite Shoucheng turned around and wiped his eyes with his sleeves, crying and saying, 'Too wronged.' Observing his elegant taste and exploring his profound meaning, isn't he a person like Zen Master Qiru (person's name)?
Zen Master Shixi Fohaiyue
Said: I was thirty years old when I went south again. I heard Kong Sou (person's name) say, 'Starting to travel and study at the age of twenty, this matter is over.' When I first heard this, I was very upset. Passing by the desks of Ersheng and Zuoyuan (both people's names), I saw the sayings of Qionggu (person's name), and cited the words of Zen Master Yunmen Wenyan (864-949), emerging from the Light Treasury.
明寂照中。便有歇泊地頭。及登甌峰。旬日間趁隊入室。先師舉。達磨葬在熊耳。因甚只履西歸。余對以。一點水墨。兩處成龍。復一日。龍袖拂開。面目全露。遂倒跟四載。然後江之南北。浙之東西。親師友。味甘苦。動轉施為。未嘗向背。今又三十年。尚未能依俙彷彿。信知此事大不容易。休也二字。真吾之一知識也。見於示秀上人語。今學者多見之而不思之。可悲痛也。佛智老師䟦其錄云。石溪未離雲頂。行腳未到處。要須到。既見云居。開口不得處。要須道。執侍半年。如矢在弦上。知而不自發。至於龍袖拂開。如箭在的中。發而不自知。雖然早年見松源於北山下。是此話已行。若謂開得口後方有此錄。腦後猶欠石溪一錐在。烏乎。佛海親證悟法門。於斯見矣。語雖不多。大有控人入處。不可不錄。
王孔大
福州徑江人。太學博士宗合猶子。年二十發胄。薦上春官。不售。辛亥歲。毅然效古塔主之風。裂冠剪髮。依莆之辟支巖主立堅。修杜多行。已而人有知者。益上絕巔編茆居焉。父母勸勒不回。甫二載。聞泉南明教忠法道。焚庵詣之。獻頌云。燒卻山頭破草菴。不圖遊歷不咨參。依師別也無貪著。博飯栽田也要諳。時教忠於風亭通衢開接待庵。孔大泯泯眾底。折節服勞。施主聞之。勸為大僧
【現代漢語翻譯】 現代漢語譯本： 在明澈寂靜的觀照中，自然就有了歇息停泊的地方。等到登上甌峰后，在十天左右的時間裡，我跟隨隊伍進入室內（指禪堂）。先師（指某位禪師）舉出『達磨（Bodhidharma，禪宗始祖）葬在熊耳山，為什麼只穿著一隻鞋子西歸？』的話頭。我回答說：『一點水墨，兩處成龍。』又過了一天，（先師）龍袖拂開，面目全露。於是我跟隨他四年，然後在長江南北，浙江東西，親近師友，品嚐甘苦，一舉一動，未曾背離。如今又過了三十年，尚未能依稀彷彿地領悟。相信這件事（指開悟）非常不容易。『休也』二字，真是我的一個知識（指重要的教誨）。（這句話）見於示秀上人的語錄。現在的學者大多見到它卻不思考它，真是可悲可痛啊！佛智老師在跋文中寫道：『石溪（指某位禪師）未離開雲頂山，行腳也未到達之處，必須要到達。既然見到了云居山，開口不得之處，必須要說出來。』執侍半年，如箭在弦上，知道卻不能自己發射。至於龍袖拂開，如箭在靶心，發射了卻不自知。雖然早年間在北山下見過鬆源（指某位禪師），是此話已經實行。如果說開了口之後才有此記錄，（石溪）腦後還欠石溪一錐子。唉！佛海（指某位禪師）親證悟道的法門，由此可見了。話雖不多，卻很有控制人進入（禪境）的地方，不可不記錄。
王孔大
福州徑江人，太學博士宗合的侄子。二十歲時參加科舉考試，被推薦到禮部，沒有成功。辛亥年（具體年份需要查表換算成公元紀年），毅然效仿古塔主的風範，撕裂帽子，剪掉頭髮，依附莆田的辟支巖主持立堅，修行頭陀行。不久，有人知道了這件事，更加登上絕頂，用茅草編織房屋居住。父母勸阻不聽。過了兩年，聽說泉州南明教的忠法道，焚燒草菴前去拜訪他，獻上頌詞說：『燒卻山頭破草菴，不圖遊歷不咨參。依師別也無貪著，博飯栽田也要諳。』當時教忠在風亭通衢開設接待庵。孔大默默無聞地在眾人之中，謙卑地服勞。施主聽說了這件事，勸他做大僧。
【English Translation】 English version: Within the bright and silent contemplation, there naturally arises a place to rest and anchor. After ascending Mount Ou, within about ten days, I followed the group into the room (referring to the meditation hall). The former teacher (referring to a certain Chan master) raised the question: 'Bodhidharma (the founder of Zen Buddhism) was buried at Mount Xiong'er, why did he return to the West with only one shoe?' I replied: 'A single drop of ink creates dragons in two places.' Another day passed, and (the former teacher's) dragon sleeve was brushed open, revealing the entire face. Thereupon, I followed him for four years, and then in the north and south of the Yangtze River, and east and west of Zhejiang, I approached teachers and friends, tasted the sweet and bitter, and in every action, I never turned away. Now, thirty years have passed, and I still cannot vaguely comprehend it. I believe this matter (referring to enlightenment) is not easy. The two words 'cease also' are truly one of my knowledges (referring to important teachings). (This sentence) is found in the sayings of Superior Xiuxiu. Most scholars today see it but do not think about it, which is truly sad and painful! Teacher Fozhi wrote in the postscript: 'Shixi (referring to a certain Chan master) has not left Mount Yunding, and the place where the pilgrimage has not arrived, must arrive. Since you have seen Mount Yunju, the place where you cannot open your mouth, you must speak out.' Serving for half a year is like an arrow on a string, knowing but unable to launch it yourself. As for the dragon sleeve being brushed open, it is like an arrow hitting the bullseye, launching it without knowing it yourself. Although I saw Songyuan (referring to a certain Chan master) under Mount Beishan in my early years, this saying has already been put into practice. If it is said that this record only came after opening one's mouth, (Shixi) still owes Shixi a cone behind his head. Alas! The Dharma gate of personally witnessing enlightenment by Fohai (referring to a certain Chan master) can be seen from this. Although the words are few, they have a place to control people into (the state of Chan), which must be recorded.
Wang Kongda
A native of Jingjiang, Fuzhou, and the nephew of Zonghe, a doctor of the Imperial Academy. At the age of twenty, he took the imperial examination and was recommended to the Ministry of Rites, but was unsuccessful. In the year of Xinhai (the specific year needs to be converted to the Gregorian calendar), he resolutely imitated the style of the ancient pagoda master, tearing his hat and cutting his hair, and attached himself to Lijian, the abbot of the Bichi Rock in Putian, practicing the dhuta practices. Soon, some people knew about this, and he further ascended to the summit and lived in a house woven with thatch. His parents advised him to stop, but he refused. After two years, he heard about Zhongfadao of the Southern Ming Sect in Quanzhou, burned his hermitage and went to visit him, offering a hymn saying: 'Burning the broken hermitage on the top of the mountain, I did not plan to travel and consult. Relying on the teacher is also without greed, and I must be familiar with begging for food and planting fields.' At that time, Jiaozhong opened a reception hermitage at Fengting Tongqu. Kongda was unknown among the crowd, humbly serving. The benefactors heard about this and advised him to become a great monk.
。改名惟玉。教忠亦嘗有偈示之云。老我居山已許時。著衣吃飯只隨宜。子來將謂有奇特。笑倒東家小廝兒。后亦有發明。但不久住世而寂。初終與祖麟楊道者略相類。烏乎惜哉。
西巖惠禪師
示眾云。彌勒真彌勒。水銀無假。分身千百億。阿魏無真。長汀子來也。眼生三角。頭峭五嶽。好未必好。惡未必惡。布袋頭開也。隈隈𨻵𨻵。骨骨董董。輕如毫毛。重如丘山。拈得便擲。拏得便用。豎拂子云。猶是兜率陁天底。只如彌勒未生已前。如何剖露。擊床云。收拾雨聲歸舊樹。放教秋色到梧桐。題五祖六祖像云。恨殺此頭陀。山磨恨不磨。吾今檐頭重。為汝種松多。西嵓三十餘年。佛鑒處所得底。拈出示人。無涓滴滲漏。后三十年。點眼藥也。
丞相鄭公清之
嘗謁妙峰善禪師。坐定。峰曰。相公留心此道。還有歡喜處也無。公曰。且坐喫茶。峰曰。不是心。不是佛。不是物。相公作么生。公曰。低聲。低聲。峰曰。也須子細。公曰。描也描不成。𦘕也𦘕不就。峰默然。老師嘗言此。因識之。
福州越山法深禪師
本州人。未落髮時。已有見處。依月窟于梅嵓得度。浙游至雙徑。無準一見而器之。俾掌翰墨。議者以其年杪未稱職。為遠上座起骨云。末後一著。始到牢關。山遙
【現代漢語翻譯】 現代漢語譯本： 改名為惟玉。教忠禪師也曾作偈語開示他說：『我這老頭子住在山裡已經很久了，穿衣吃飯都隨隨便便。你來了，還以為有什麼奇特之處，真是笑倒了東家的小廝。』後來惟玉也有所發明，但不長久住世就圓寂了。他最初和祖麟、楊道者的風格略微相似。唉，可惜啊。 西巖惠禪師 開示大眾說：『彌勒（Maitreya，未來佛）真是彌勒，像水銀一樣沒有假。分身千百億，像阿魏一樣沒有真。長汀的子來，眼睛長著三角，頭頂高聳如五嶽。好未必就好，壞未必就壞。布袋頭打開了，彎彎曲曲，古里古怪，輕如毫毛，重如丘山。拿得起就扔，抓得住就用。』豎起拂塵說：『這還是兜率陀天（Tushita Heaven，彌勒菩薩的凈土）里的東西。如果彌勒未出生之前，又該如何剖露？』敲擊禪床說：『收拾雨聲歸舊樹，放教秋色到梧桐。』題寫五祖（Fifth Patriarch，禪宗五祖弘忍大師）和六祖（Sixth Patriarch，禪宗六祖慧能大師）的畫像說：『恨死這個頭陀（ascetic monk），想磨滅這份恨卻磨滅不了。我現在屋檐的負擔很重，為你種下更多的松樹。』西巖禪師三十多年來，將從佛鑒禪師那裡得到的東西，拿出來開示眾人，沒有一絲一毫的滲漏。後來的三十年，就像是點眼藥一樣，更加精進。』 丞相鄭公清之 曾經拜訪妙峰善禪師。坐定后，妙峰禪師說：『相公您留心佛道，還有什麼歡喜之處嗎？』鄭公說：『先坐下喝茶吧。』妙峰禪師說：『不是心，不是佛，不是物，相公您怎麼看？』鄭公說：『低聲，低聲。』妙峰禪師說：『也須仔細。』鄭公說：『描也描不成，畫也畫不就。』妙峰禪師沉默不語。老師曾經說過這件事，因此我記住了。 福州越山法深禪師 是本州人。未出家時，就已經有自己的見解。依止月窟于梅巖禪師處得度。到浙江遊歷，在雙徑被無準禪師一眼賞識，讓他掌管文書。有人議論他年紀太輕，不稱職。為遠上座開示說：『末後一著，始到牢關。』山遙
【English Translation】 English version: He was renamed Wei Yu. Jiaozhong (Jiaozhong, a Chan master) also wrote a verse to instruct him, saying, 'I, an old man, have lived in the mountains for a long time, and I dress and eat as I please. You come, thinking there is something special, but you only make the servant boy next door laugh.' Later, Wei Yu also had some insights, but he did not live long before passing away. Initially, his style was somewhat similar to that of Zulin and Yang Daozhe. Alas, what a pity. Chan Master Xiyan Hui Instructed the assembly, saying, 'Maitreya (Maitreya, the future Buddha) is truly Maitreya, like mercury without falsehood. He manifests hundreds of thousands of bodies, like asafoetida without truth. Zi Lai of Changting, his eyes grow in triangles, his head towers like the Five Peaks. Good is not necessarily good, and bad is not necessarily bad.' The cloth bag head is opened, crooked and strange, eccentric and odd, light as a feather, heavy as a mountain. Pick it up and throw it, grab it and use it.' He raised the whisk and said, 'This is still within the Tushita Heaven (Tushita Heaven, the pure land of Maitreya Bodhisattva). If it were before Maitreya was born, how would you reveal it?' He struck the meditation bed and said, 'Gather the sound of rain back to the old trees, and let the autumn colors reach the wutong trees.' He inscribed on the portraits of the Fifth Patriarch (Fifth Patriarch, the fifth patriarch of Chan Buddhism, Hongren) and the Sixth Patriarch (Sixth Patriarch, the sixth patriarch of Chan Buddhism, Huineng), saying, 'I hate this ascetic monk, I hate that I cannot grind away this hatred. Now the burden on my eaves is heavy, so I plant more pine trees for you.' For more than thirty years, Chan Master Xiyan took what he had obtained from Chan Master Fojian and presented it to the people, without a single drop leaking out. The next thirty years were like applying eye medicine, becoming even more diligent.' Prime Minister Zheng Gong Qingzhi Once visited Chan Master Miaofeng Shan. After sitting down, Chan Master Feng said, 'Prime Minister, you are interested in the Buddhist path, is there any joy in it?' Zheng Gong said, 'Let's sit down and have some tea.' Chan Master Feng said, 'It is not mind, it is not Buddha, it is not a thing, what do you make of it, Prime Minister?' Zheng Gong said, 'Lower your voice, lower your voice.' Chan Master Feng said, 'You must also be careful.' Zheng Gong said, 'It cannot be depicted, it cannot be painted.' Chan Master Feng was silent. The teacher once spoke of this, so I remembered it. Chan Master Fayan Fashen of Yueshan, Fuzhou Was a native of this prefecture. Before he left home, he already had his own insights. He was ordained by Yueku at Chan Master Meiyan's place. Traveling to Zhejiang, he was recognized at first sight by Chan Master Wuzhun at Shuangjing, who made him in charge of documents. Some people argued that he was too young and unqualified. He instructed the elder Yuan, saying, 'The last move, only then do you reach the firm gate.' The mountain is far.
水遠。火冷云寒。啞。不是髑髏眼活。進遮一步也大難。大難。眾始伏膺。歸里居梅嵓十餘年。自號雲山耕叟。樞相鄭公性之．尚書陳公韡。間居日。相與講道。白郡致主釣臺。寶祐間。遷越山。未幾而逝。故名不顯著。
祖昌庵主
不知何許人。隱於天日山中。結庵取陳墳。約二十餘里。雙徑榮首座嘗遊山中。偶至其庵。荊棘薈密。墻壁傾斜。昌頹然于路口。倚杖而立。雪眉霜髯。壞衲弊履。人物可𦘕。且欣然揖入共坐。榮視左右。瓶無儲粟。灶有餘煙。心甚異焉。問。居山今幾年。遂稱名答曰。不記年矣。益奇之。問。糧食誰供。答曰。仰給陳氏。今無矣。問。何不行腳去。答曰。達磨不來東土。二祖不往西天。問。如何是隱者家風。答曰。猛虎一聲山月高。遂屏息不敢復問。少焉。昌出茗芽。令掬水咽之。徐叩雙徑歷代尊宿。咨嗟久之。蓋嘗見典牛涂毒來。若言其見前輩。不翅百齡矣。又曰。路遠宜即歸。榮明年拉同道訪之。已失其處。豈非世出世間之異人者耶。要當於懶殘．西山亮輩中求也。
溫陵黃允
字孚中。晚年喜參請。知罪福。嘗言。昔為護國主首。撰開堂疏。曾受其潤筆資。作懺悔疏。備元物詣寺。供設還謝。敘事簡核。略云。諲長老之住護國。劉大卿之守溫陵。允也時
【現代漢語翻譯】 現代漢語譯本 水遠，火冷云寒，啞。不是骷髏眼活。進遮一步也大難。大難。眾始伏膺。歸里居住在梅嵓十餘年，自號雲山耕叟。樞相鄭公性之、尚書陳公韡，閑居時，互相講道。白郡將他安置在釣臺。寶祐年間（1253-1258）遷往越山，不久就去世了。所以名聲不顯著。
祖昌庵主
不知是哪裡人，隱居在天日山中。結庵的地方距離陳墳大約二十餘里。雙徑榮首座曾經遊歷山中，偶然來到他的庵，只見荊棘叢生，墻壁傾斜。祖昌頹然地坐在路口，拄著枴杖站立，雪白的眉毛，霜白的鬍鬚，穿著破舊的僧衣，腳上是破爛的鞋子，人物形象可以入畫。他欣然作揖請榮首座進去一起坐。榮首座看看四周，瓶子里沒有存糧，灶臺上還有餘煙，心裡感到非常奇怪。問：『居住在山裡幾年了？』祖昌於是報上姓名，回答說：『不記得多少年了。』榮首座更加感到奇怪。問：『糧食是誰供應的？』答道：『仰仗陳氏供應，現在沒有了。』問：『為什麼不雲遊四方去？』答道：『達磨（Bodhidharma）不來東土，二祖（慧可 Huike）不往西天。』問：『如何是隱者的家風？』答道：『猛虎一聲山月高。』榮首座於是屏住呼吸，不敢再問。過了一會兒，祖昌拿出茗芽，讓榮首座捧水嚥下。然後慢慢詢問雙徑歷代尊宿的事情，感嘆了很久。大概曾經見過典牛涂毒來，如果說他見過前輩高僧，恐怕不止百歲了。又說：『路途遙遠，應該馬上回去。』榮首座第二年拉著同道一起去拜訪他，已經找不到他的住處了。難道不是世出世間的奇異之人嗎？應該在懶殘、西山亮這樣的人中尋找吧。
溫陵黃允
字孚中。晚年喜歡參禪請教，知道罪福。曾經說：『過去擔任護國寺主首時，撰寫開堂疏，曾經接受過他們的潤筆費。』於是作懺悔疏，準備好禮物到寺廟，供奉陳設，還禮道謝。敘述事情簡明扼要，大概是說：諲長老住在護國寺，劉大卿鎮守溫陵，當時黃允也……
【English Translation】 English version Water is distant, fire is cold, clouds are chilly, and he is mute. It's not a living skull's eye. Taking even one step forward is extremely difficult. Extremely difficult. The masses then submitted and returned to their homes, residing at Mei Cliff for over ten years, calling himself 'Old Man Cultivating on Cloud Mountain'. Chancellor Zheng Gong Xingzhi and Minister Chen Gong Wei, during their leisure time, discussed the Dao with him. Bai County placed him at Fishing Terrace. During the Bao You era (1253-1258), he moved to Yue Mountain and passed away shortly after. Therefore, his name is not well-known.
Abbot Zuchang
It is unknown where he was from. He lived in seclusion in the Tianri Mountain. He built his hermitage about twenty li from the Chen tombs. Head Monk Rong of Shuangjing Temple once traveled in the mountains and happened upon his hermitage. Thorns and brambles grew densely, and the walls were leaning. Zuchang sat listlessly at the roadside, leaning on his staff, with snowy eyebrows and frosty beard, wearing tattered robes and worn-out shoes, a figure worthy of painting. He gladly bowed and invited Rong to sit with him. Rong looked around and saw that the jar had no stored grain, and the stove had lingering smoke. He felt very strange. He asked, 'How many years have you lived in the mountains?' Zuchang then stated his name and replied, 'I don't remember how many years.' Rong was even more surprised. He asked, 'Who provides your food?' He replied, 'I rely on the Chen family, but now there is none.' He asked, 'Why don't you travel on foot?' He replied, 'Bodhidharma did not come to the Eastern Land, and the Second Patriarch (Huike) did not go to the Western Heaven.' He asked, 'What is the family style of a recluse?' He replied, 'A fierce tiger roars, and the mountain moon is high.' Rong then held his breath and dared not ask further. After a while, Zuchang brought out tea buds and asked Rong to cup water and swallow them. He then slowly inquired about the past venerable monks of Shuangjing Temple, sighing for a long time. He had probably seen Dian Niu Tu Du come. If he had seen the previous generation of eminent monks, he would be more than a hundred years old. He also said, 'The road is far, you should return immediately.' The following year, Rong brought his fellow practitioners to visit him, but they could no longer find his dwelling. Is he not an extraordinary person who transcends both the mundane and the spiritual realms? He should be sought among those like Lan Can and Xi Shan Liang.
Huang Yun of Wenling
His courtesy name was Fuzhong. In his later years, he enjoyed seeking instruction in Chan Buddhism and understood the concepts of sin and merit. He once said, 'In the past, when I was the head of Huguo Temple, I wrote the opening address and received a writing fee from them.' So he wrote a repentance memorial, prepared gifts, went to the temple, made offerings, and expressed his gratitude. His account of the events is concise and to the point, roughly saying: When Elder Yin lived at Huguo Temple and Liu Daqing guarded Wenling, Huang Yun also...
預計偕。當趨省試。開堂撰疏。難逃府命之嚴。潤筆貽資。實出僧儲之有。昔為貧而受也。今如數以還之。二十三年。常作懷慚之客。七十五稔。方成了事之翁。聞者嗟服。
平江府開元別翁甄禪師
西蜀人也。初入閩見枯禪。悟其機用。后從游癡絕。得其至要。淳祐間。開法衢之南禪。臘八上堂。舉。世尊正覺山前。夜睹明星。忽然悟道。乃云。奇哉。一切眾生具有如來智慧德相。但以妄想執著而不能證。拈云。釋迦老子未睹明星以前。不妨令人疑著。既睹明星之後。說出許多不才凈。心肝五臟總被別人覷破。還有為釋迦老子作主底么。別翁徒有此語。只知釋迦老子心肝五臟被別人覷破。殊不知別翁心肝五臟又被別人覷破了也。
枯崖和尚漫錄卷下(終)
No. 1613-C
此集所記。皆近世善知識也。中間如柔萬庵．元雙杉。皆余舊方外友。曰篠塘賢．碎支堅。則余志其塔矣。悟兄舍儒入釋。其敬慕前輩如此。進進未可量。所論金華元首座前後話頭。已具眼目。大慧所謂㒹倒禪。正道著此病。悟能以是求之。他日與此集諸老共入僧寶傳矣。
竹溪鬳齋林(希逸)題 景定四年夏四月
No. 1613-D 䟦改鋟枯崖漫錄
飲光破顏。神光得髓而降。
【現代漢語翻譯】 現代漢語譯本：
預計一同前往參加省試。開始撰寫疏文。難以逃脫官府命令的嚴厲。用稿酬來資助，確實是出自僧人的積蓄。過去因為貧困而接受，現在如數歸還。二十三年，常常作為懷有慚愧的客人；七十五歲，才成為有所成就的老人。聽到的人都讚歎佩服。
平江府開元寺的別翁甄禪師
是西蜀人。最初進入福建見到枯禪，領悟了他的機用。後來跟隨癡絕遊學，得到了他的精要。淳祐年間（1241-1252年），在衢州的南禪寺開法。臘月初八上堂時，舉出釋迦牟尼佛在正覺山前，夜晚見到明星，忽然悟道的公案，於是說：『奇怪啊！一切眾生都具有如來的智慧德相，只是因為妄想執著而不能證得。』拈出說：『釋迦老子未見到明星以前，不妨讓人懷疑他。既然見到明星之後，說出這麼多不乾淨的東西，心肝五臟都被別人看破了。還有人為釋迦老子作主的嗎？』別翁只有這些話，只知道釋迦老子的心肝五臟被別人看破，卻不知道別翁的心肝五臟又被別人看破了啊。
枯崖和尚漫錄卷下(終)
No. 1613-C
這本集子所記載的，都是近代的善知識。其中像柔萬庵、元雙杉，都是我以前的方外之友。篠塘賢、碎支堅，則是我為他們的塔撰寫了銘文。悟兄捨棄儒學進入佛門，他敬慕前輩就是這樣。進步是不可限量的。所評論的金華元首座的前後話頭，已經具備了眼力。大慧所說的顛倒禪，正是患了這種毛病。悟能用這種方式來追求，將來會和這本集子里的各位老前輩一同進入僧寶傳的。
竹溪鬳齋林希逸題于景定四年（1263年）夏四月
No. 1613-D 跋改鋟枯崖漫錄
飲光尊者（迦葉尊者）破顏微笑，神光（慧可）得到真髓而降服。
【English Translation】 English version:
It is expected that we will go together to attend the provincial examination. To begin drafting the memorial. It is difficult to escape the strictness of the government's orders. The remuneration for writing is used to provide financial assistance, which indeed comes from the savings of the monks. In the past, it was accepted because of poverty; now, it is returned in full. For twenty-three years, I have often been a guest with a sense of shame; at the age of seventy-five, I have finally become an accomplished old man. Those who hear of it all sigh in admiration.
Zen Master Bie Weng Zhen of Kaiyuan Temple in Pingjiang Prefecture
He was a native of Western Shu. He first entered Fujian and met Ku Chan (Dry Meditation), understanding his functional application. Later, he followed Chi Jue (Crazy Abandonment) in his travels, obtaining his essential teachings. During the Chunyou period (1241-1252), he opened the Dharma at Nanchan Temple in Quzhou. On the eighth day of the twelfth lunar month, during the Dharma talk, he cited the case of Shakyamuni Buddha, who, in front of Zhengjue Mountain (Mountain of Right Enlightenment), saw a bright star at night and suddenly attained enlightenment, saying: 'How strange! All sentient beings possess the wisdom and virtuous characteristics of the Tathagata, but they cannot realize it due to delusional thoughts and attachments.' He picked it up and said: 'Before Shakyamuni Buddha saw the bright star, it was okay for people to doubt him. Now that he has seen the bright star, he speaks of so many unclean things, and his heart, liver, and five internal organs have all been seen through by others. Is there anyone who can take charge for Shakyamuni Buddha?' Bie Weng only has these words; he only knows that Shakyamuni Buddha's heart, liver, and five internal organs have been seen through by others, but he does not know that Bie Weng's heart, liver, and five internal organs have also been seen through by others.
Kuya Heshang Manlu (Random Records of Monk Kuya), Volume 2 (End)
No. 1613-C
What is recorded in this collection are all virtuous teachers of recent times. Among them, like Rou Wan'an (Gentle Wan'an), Yuan Shuangshan (Original Shuangshan), are all my former friends outside the world. Xiaotang Xian (Xiaotang the Worthy), Suizhi Jian (Broken Branch the Firm), I wrote the inscriptions for their pagodas. Brother Wu abandoned Confucianism and entered Buddhism, such is his admiration for the predecessors. His progress is immeasurable. His comments on the preceding and following words of the Chief Seat Yuan of Jinhua already possess insight. The 'inverted Chan' spoken of by Dahui (Great Wisdom) is precisely afflicted with this ailment. If Wu Neng (Enlightenment Ability) seeks it in this way, he will one day enter the Biography of the Sangha Treasure together with the old predecessors in this collection.
Written by Lin Xiyi of Zhuxi Yanzhai (Bamboo Creek Yanzhai) in the fourth month of summer in the fourth year of Jingding (1263)
No. 1613-D Postscript to the Revised and Engraved Kuya Manlu
Yinguang (Kasyapa) smiled, and Shenguang (Huike) obtained the marrow and surrendered.
前德入道機緣。其輯錄者。不識幾則。前有景德。後有嘉泰。況于增集之諸錄乎。閩枯崖圓悟禪師。峻機妙用。獨脫無依。常能有聲𦘕。又通無聲詩。個個無不具眼目。世寒暑不能易其芳者。師德也。江海無以臻其極者。師量也。曾往來於雙徑之日。采近世諸老應機接物。罵柳指拍底美談。輯曰枯崖漫錄。凡前代諸燈所遺逸者。足考之。加旃吸其精。不眩其英。啜其實。不瞆其華者。隨分各有入處。豈非所謂五燈之後。復見一燈哉。然扶桑所梓。行未以國訓。便於句讀。故宗宿見之。貴不亂素制。庸學以之憾。難通俗習。其猶如南人食稻。北人食粟。誰一之。于茲施點于副墨之子。以付書林。冀使洛誦之孫。易窺祖墻矣。予曾聞此齊名之海才。尚辭倭訓之 敕。而有凡才之謙。如今則不然也。嗚呼。宗宿之罪人。庸學之益者乎。
時
寶永四歲次丁亥春二月上浣贊之高松慈恩參徒機海子操觚于洛西寓舍
【現代漢語翻譯】 現代漢語譯本： 前人的德行進入佛道的機緣，那些輯錄這些機緣的人，不瞭解其中的幾條法則。之前有《景德傳燈錄》（宋真宗景德年間，1004-1007），之後有《嘉泰普燈錄》（宋寧宗嘉泰年間，1201-1204），更何況是那些增加收集的各種記錄呢？ 閩地的枯崖圓悟禪師，他的峻峭機鋒和巧妙運用，獨樹一幟，沒有依賴。他常常能發出有聲的畫，又精通無聲的詩。每個人都具備慧眼。世間的寒暑不能改變他的芬芳，這是禪師的德行。江海無法窮盡他的度量，這是禪師的器量。他曾經往來於雙徑寺的日子裡，採擷近世各位老禪師應機接物，呵斥柳樹、指點拍板的佳話，編輯成《枯崖漫錄》。凡是前代各種燈錄所遺漏的，都可以在這裡考證。 加以選擇，吸取其中的精華，不被其光芒所迷惑；品嚐其中的果實，不被其華麗所昏花。每個人根據自己的根器，各有進入之處。這難道不是所謂的五燈之後，又見到一燈嗎？然而，在日本刊印的版本，文字沒有按照國家的訓令，便於斷句閱讀。所以宗門宿老看到它，認為不應該擾亂原有的體制，平庸的學者因此感到遺憾，難以通俗學習。這就像南方人吃稻米，北方人吃小米，誰能統一呢？ 因此，我在這本書上施加標點，獻給副墨的後代，以便交付給書林，希望洛陽誦讀的後人，能夠容易地窺見祖師的墻壁。我曾經聽說這位與齊國海大才齊名的人，尚且推辭日本的敕令，而有凡人的謙虛。如今卻不是這樣了。唉！這是宗門宿老的罪人，平庸學者的益友啊！ 時 寶永四年（1707）歲次丁亥春二月上浣，贊之高松慈恩的參徒機海子，在洛西的寓所執筆。
【English Translation】 English version: The opportunities for those of previous virtue to enter the path of Buddhism, and those who compiled these opportunities, do not understand several of the rules within them. Before there was the 'Jingde Records of the Transmission of the Lamp' (Jingde era of Emperor Zhenzong of Song Dynasty, 1004-1007), and after there was the 'Jiatei Comprehensive Records of the Lamp' (Jiatei era of Emperor Ningzong of Song Dynasty, 1201-1204), let alone the various records that have been added and collected? Zen Master Yuanwu of Kuyai in Min region, his sharp wit and skillful application, stood alone, without reliance. He often could produce voiced paintings, and was proficient in silent poetry. Everyone possesses wisdom eyes. The cold and heat of the world cannot change his fragrance, this is the virtue of the Zen master. The rivers and seas cannot exhaust his measure, this is the capacity of the Zen master. He once traveled to Shuangjing Temple, collecting the recent old Zen masters' responses to opportunities and interactions, scolding the willow tree, pointing out the beautiful talks of the clapper, and compiled them into 'Random Records of Kuyai'. Whatever was missed by the various lamp records of previous generations can be examined here. Adding selection, absorbing its essence, not being confused by its light; tasting its fruit, not being dazzled by its splendor. Each person, according to their own aptitude, has a place to enter. Is this not what is called after the five lamps, seeing another lamp again? However, the version printed in Japan, the text did not follow the national instruction, making it easy to punctuate and read. Therefore, the elders of the sect saw it and thought that the original system should not be disturbed, and mediocre scholars felt regret because of this, making it difficult to learn in a popular way. This is like southerners eating rice and northerners eating millet, who can unify it? Therefore, I add punctuation to this book, dedicating it to the descendants of Fumo, in order to deliver it to the book forest, hoping that the descendants of Luoyang who recite it can easily glimpse the wall of the ancestral master. I once heard that this person, who was as famous as the great talent of Qi, still declined the Japanese imperial edict, and had the humility of an ordinary person. But now it is not like this. Alas! This is the sinner of the elders of the sect, and the benefactor of mediocre scholars! Time: In the fourth year of the Baoei era (1707), in the spring of the second month of the Dinghai year, the disciple of Zan of Takamatsu Jion, Jikai, wrote in his residence in Rakusai.