X87n1615_禪苑蒙求拾遺
卍新續藏第 87 冊 No. 1615 禪苑蒙求拾遺
禪苑蒙求拾遺標題少林斥相 牛頭辨通道通石紫 緣德塔紅雪竇翰林 浮山錄公長髭爐雪 寶積劍空神鼎碎餅 趙州斷薪石窗省母 洞山辭親石霜雷遷 妙喜時新漸源覓骨 云庵展真癡絕翳睛 慧覺鎖口善登百拙 道元五斗世奇誤蛙 應真撞狗蓮峰楖栗 松源苕帚從悅荔枝 處凝蘆菔真歇換衣 且庵辭服祖慶廿箸 即庵一粥曇華桃嫩 法常梅熟道信勿繩 慧能欠篩臨濟打爺 黃檗超師荼陵有珠 香嚴無錐慧日論藥 柴石因棋祖元戒神 天然騎聖大隋服務 隱之持凈圓照載歸 宏智舁請寂照遵記 懷志守命慈明偶欲 白雲太早此庵布袋 香林紙襖雪峰笊籬 慧安栲栳慈覺勸參 道吾樂道百丈禪居 大覺蒙堂德用大碗 自寶生薑牛頭齏菜 芙蓉米湯或庵有兒 明教此郎霍山四藤 樂普只箭端設祖堂 鑒拆佛殿月堂拒化 玉泉數饌雲頂三教 法泉萬卷鵝湖水月 南嶽天澤寶掌千歲 趙州七百義懷折擔 自回攻石伊庵同勞 真如自役泐潭藥汞 雲門丹砂黃檗無多 歸宗較些法眼未了 大覺太賒葉縣還面 圓通會茶仰山圓相 巖頭伊字高庵嘆侈 宏智助匱石頭草菴 芭蕉楮帔善暹辜恩 頎老改嗣德山脊鐵 寰中聲鐘凈因掃竹 青林栽松真際散宅 佛果滅宗無
住庭鴉 神贊窗蜂乾峰法身 薦福自己應庵蚖蛇 佛日蟲豸肯庵籠篋 修颙行李慧圓一交 景深大死積翠鬻珍 楊岐治璠佛眼題壁 晦堂榜門死心甲科 晦庵狀元少林開華 曹溪歸根法眼六相 慈明三印枯禪鏡墮 瑞光鼓震無見卻券 虛谷還贐哲魁謝禮 知昺擲信華嚴蟠龍 投子俊鷹永安定見 慧寂夢升慧海珠明 冶父川增遇賢擊瓦 藻先扣冰福先進歌 汾陽始頌歸宗真藥 蒙庵毒種德挫將軍 元接僧統法雲世諦 大溈唸誦
No. 1615
禪苑蒙求拾遺捲上
沙門釋 (名闕) 編
少林斥相 牛頭辨通
碧巖錄曰。達磨遙觀此土有大乘根器。遂泛海得得而來。單傳心印開示迷涂。不立文字直指人心見性成佛。初見梁武帝。帝不契。遂潛渡江至魏。直過少林面壁九年。接得二祖。時魏光統律師．菩提流支三藏與師論議。師斥相指心。而褊局之量自不堪任。競起害心數加毒藥。至第六度。化緣已畢傳法得人。遂不復救。端居而逝。葬于熊耳山定林寺。後魏宋云奉使于蔥嶺。遇師手攜只履而往。
傳燈錄曰。金陵牛頭山法融禪師。年十九學通經史。尋閱大部般若曉達真空。忽嘆曰。儒道世典非究竟法。般若正觀出世舟航。遂隱茅山投師落髮。后入牛頭山幽棲寺北巖之石室。有
【現代漢語翻譯】 現代漢語譯本 住庭鴉，神贊窗蜂，乾峰法身，薦福自己，應庵蚖蛇，佛日蟲豸，肯庵籠篋，修颙行李，慧圓一交，景深大死，積翠鬻珍，楊岐治璠，佛眼題壁，晦堂榜門，死心甲科，晦庵狀元，少林開華，曹溪歸根，法眼六相，慈明三印，枯禪鏡墮，瑞光鼓震，無見卻券，虛谷還贐，哲魁謝禮，知昺擲信，華嚴蟠龍，投子俊鷹，永安定見，慧寂夢升，慧海珠明，冶父川增，遇賢擊瓦，藻先扣冰，福先進歌，汾陽始頌，歸宗真藥，蒙庵毒種，德挫將軍，元接僧統，法雲世諦，大溈唸誦。
No. 1615
禪苑蒙求拾遺捲上
沙門釋（姓名缺失）編
少林斥相，牛頭辨通
《碧巖錄》記載：菩提達摩（Bodhidharma，印度禪宗始祖）遙觀此土有大乘根器，於是泛海而來，單傳心印，開示迷途，不立文字，直指人心，見性成佛。最初見到梁武帝（南朝梁皇帝），梁武帝不契合他的教義，於是潛渡長江到達北魏，直接去少林寺面壁九年，接引了二祖慧可（禪宗二祖）。當時魏國的光統律師、菩提流支三藏與達摩論議，達摩斥責他們執著于外相，強調內心的重要性，但他們的狹隘見識無法理解，竟然起了害心，多次下毒。到第六次，達摩認為教化因緣已盡，傳法也找到了合適的人，於是不再自救，端坐而逝，葬于熊耳山定林寺。後來北魏的宋云出使蔥嶺，遇到達摩手攜一隻鞋子而去。
《傳燈錄》記載：金陵牛頭山法融禪師，年輕時精通經史，後來閱讀大部《般若經》，曉達真空之理。忽然嘆息說：『儒家和道家的世俗經典，並非究竟之法。《般若經》的正觀才是出世的舟航。』於是隱居茅山，投師落髮。後來進入牛頭山幽棲寺北巖的石室，在那裡...
【English Translation】 English version Zhu Ting Crow, Shen Zan Window Bee, Qian Feng Dharma Body, Jian Fu Self, Ying An Viper, Fo Ri Insect, Ken An Basket, Xiu Yong Luggage, Hui Yuan One Exchange, Jing Shen Great Death, Ji Cui Selling Treasures, Yang Qi Zhi Fan, Fo Yan Inscription on the Wall, Hui Tang List Door, Si Xin Jia Ke, Hui An Zhuang Yuan, Shao Lin Kai Hua, Cao Xi Return to Root, Fa Yan Six Aspects, Ci Ming Three Seals, Ku Chan Mirror Fall, Rui Guang Drum Vibration, Wu Jian Return Coupon, Xu Gu Return Gift, Zhe Kui Thank You Gift, Zhi Bing Throw Letter, Hua Yan Panlong, Tou Zi Jun Eagle, Yong An Ding Jian, Hui Ji Dream Rise, Hui Hai Pearl Bright, Ye Fu Chuan Zeng, Yu Xian Hit Tile, Zao Xian Buckle Ice, Fu Xian Advance Song, Fen Yang Beginning Praise, Gui Zong True Medicine, Meng An Poison Seed, De Cuo General, Yuan Jie Monk System, Fa Yun World Truth, Da Wei Recitation.
No. 1615
Zen Garden蒙求Lost Relics Volume 1
Compiled by Shramana Shi (name missing)
Shaolin Rejects Appearances, Niu Tou Discerns Understanding
The Blue Cliff Record says: Bodhidharma (達磨, the first patriarch of Zen Buddhism in India) remotely observed that this land had the potential for Mahayana Buddhism, so he crossed the sea and came, singularly transmitting the mind seal, enlightening the lost, not establishing words, directly pointing to the human mind, seeing one's nature and becoming a Buddha. He first met Emperor Wu of Liang (梁武帝, Emperor of the Liang Dynasty), but the Emperor did not agree with his teachings, so he secretly crossed the Yangtze River to Northern Wei, went directly to Shaolin Temple and faced the wall for nine years, receiving the Second Patriarch, Huike (慧可, the Second Patriarch of Zen). At that time, the lawyer Guangtong, the Tripitaka master Bodhiruci, and Bodhidharma discussed. Bodhidharma rebuked them for clinging to appearances and emphasized the importance of the mind, but their narrow-mindedness could not understand, and they even harbored malicious intentions and repeatedly poisoned him. By the sixth time, Bodhidharma believed that the karmic affinity was exhausted and that he had found a suitable person to inherit the Dharma, so he no longer saved himself, sat upright and passed away, and was buried in Dinglin Temple on Xiong'er Mountain. Later, Song Yun of Northern Wei was sent as an envoy to the Pamir Mountains and encountered Bodhidharma carrying only one shoe.
The Transmission of the Lamp says: Zen Master Farong of Niutou Mountain in Jinling was proficient in classics and history in his youth. Later, he read the Great Prajna Sutra and understood the truth of emptiness. He suddenly sighed and said: 'The secular classics of Confucianism and Taoism are not the ultimate Dharma. The correct view of the Prajna Sutra is the boat for transcending the world.' So he lived in seclusion in Maoshan and became a monk under a teacher. Later, he entered the stone chamber of Beiyan in Youqi Temple on Niutou Mountain, where...
百鳥銜華之異。宗鏡錄曰。彭城王問諸大德等。若證果即得成聖者。與我左腋出水右腋出火。飛騰虛空放光動地。我即禮拜汝為師。牛頭融大師答云。今若責我如此證果者。恐與道乖。審如是成佛者。幻師亦得作佛。昔釋迦在於僧中演無上道。與僧不異。維摩在俗說解脫果。與俗不殊。勝鬘女人說大乘法。女人不改。善星比丘行闡提行。僧相不移。此乃正據其內心解與不解以為差隔。何關色身男女相貌衣服好醜。若言形隨證改貌逐悟遷是聖者。則瞿曇形改方成釋迦。維摩相遷乃成金粟。即知證是心證非是形遷。悟是智變非關相異。譬如世間任官之人為遷改官。官高豈即貌別。
道通石紫 緣德塔紅
傳燈錄曰。唐州紫玉山道通禪師。唐天寶初。馬祖闡化建陽。居佛跡巖。師往謁之。后馬祖將歸寂。謂師曰。夫玉石潤山秀麗。益汝道業。遇可居之。師不曉其言。是秋與伏牛山自在禪師同遊洛陽。回至唐州西。見一山四面懸絕峰巒秀異。因詢鄉人。云是紫玉山。師乃𨺗山頂見有石方正瑩然紫色。嘆曰此其紫玉也。始念先師之言乃懸記耳。遂剪茆構舍而居焉。後學徒四集。
僧寶正續傳曰。禪師名道旻。及官學大梁。忽厭塵俗。得度具戒。遍參宗匠。從真如喆公最久。晚聞泐潭干禪師道望。往依焉。一見
【現代漢語翻譯】 現代漢語譯本： 百鳥銜華之異。《宗鏡錄》中記載，彭城王問各位大德（指有高尚品德的僧人）說：『如果證得果位就能成為聖人，那麼請你們像我一樣，左腋下出水，右腋下出火，飛騰在空中，放出光明，震動大地，我就禮拜你們為師。』牛頭融大師回答說：『現在如果責怪我用這樣的方式來證明果位，恐怕就與道相悖了。如果像這樣才能成佛，那麼幻術師也能變成佛了。』從前釋迦牟尼（佛教創始人）在僧眾中演說無上道，與僧眾沒有什麼不同。維摩詰（佛教在家修行者）在世俗中宣說解脫的果報，與世俗之人沒有什麼區別。勝鬘夫人（古印度拘薩羅國波斯匿王的夫人）宣說大乘佛法，女人的身份並沒有改變。善星比丘（釋迦牟尼的弟子）做了斷善根的闡提行為，僧人的外貌也沒有改變。這正是根據內心是否理解來區分差別，與外在的色身、男女相貌、衣服美醜有什麼關係呢？如果說外形隨著證悟而改變，容貌隨著領悟而變化才是聖人，那麼瞿曇（釋迦牟尼的姓）就要改變外形才能成為釋迦（釋迦牟尼的稱號），維摩詰就要改變相貌才能成為金粟如來（維摩詰的別稱）。由此可知，證悟是內心的證悟，而不是外形的改變；領悟是智慧的變化，而不是相貌的差異。譬如世間做官的人，因為陞遷而改變官職，官位高了難道容貌就會改變嗎？
道通石紫，緣德塔紅
《傳燈錄》中記載，唐州紫玉山道通禪師，在唐朝天寶初年（742年），馬祖道一禪師在建陽弘揚佛法，住在佛跡巖。道通禪師前去拜訪他。後來馬祖道一禪師將要圓寂時，對道通禪師說：『玉石滋潤山峰，使其秀麗，能增益你的道業，遇到合適的地方就居住下來吧。』道通禪師不明白他話中的意思。這年秋天，道通禪師與伏牛山自在禪師一同遊覽洛陽，返回唐州西邊時，看到一座山四面懸崖峭壁，峰巒秀麗奇異，於是詢問當地人，當地人說這是紫玉山。道通禪師於是登上山頂，看到一塊石頭方正瑩潤，呈現紫色，感嘆道：『這就是紫玉啊！』這才想起先師說的話原來是預先告知。於是砍伐茅草建造房屋居住在那裡。後來前來學習的人很多。
《僧寶正續傳》中記載，禪師名叫道旻，到官府學習於大梁（今河南開封）時，忽然厭倦世俗生活，出家受戒，廣泛參訪各位宗師，跟隨真如喆公的時間最長。晚年聽說泐潭干禪師的道行和聲望，前去依止他，一見面就...
【English Translation】 English version: The difference of hundreds of birds carrying flowers. The Zong Jing Lu (Record of the Source Mirror) says: King Pengcheng asked the great virtues (referring to monks with noble character): 'If one attains the fruit of enlightenment and becomes a sage, then show me the ability to emit water from the left armpit and fire from the right armpit, fly in the void, emit light, and shake the earth. I will then worship you as my teacher.' Master Niutou Rong replied: 'Now, if you demand that I prove the fruit of enlightenment in this way, I am afraid it would be contrary to the Dao. If this is how one becomes a Buddha, then illusionists could also become Buddhas.' In the past, Shakyamuni (founder of Buddhism) expounded the supreme Dao among the Sangha (Buddhist monastic order), and was no different from the Sangha. Vimalakirti (a Buddhist lay practitioner) preached the fruit of liberation in the secular world, and was no different from secular people. Queen Srimala (wife of King Prasenajit of Kosala in ancient India) spoke the Mahayana (Great Vehicle) Dharma, and her status as a woman did not change. Good Star Bhikkhu (a disciple of Shakyamuni) practiced the conduct of an icchantika (one who has severed their roots of goodness), and his appearance as a monk did not change. This is precisely because the difference lies in whether the mind understands or not, and has nothing to do with the external physical body, male or female appearance, or the beauty or ugliness of clothing. If it is said that the form changes with enlightenment, and the appearance changes with understanding, then one is a sage. Then Gautama (Shakyamuni's surname) would have to change his form to become Shakya (Shakyamuni's title), and Vimalakirti would have to change his appearance to become Golden粟 Tathagata (another name for Vimalakirti). From this, it can be known that enlightenment is the enlightenment of the mind, not the change of form; understanding is the transformation of wisdom, not the difference in appearance. Just like in the world, a person who holds an official position changes their rank due to promotion. Does a high position change their appearance?
Dao Tong's Stone is Purple, Yuan De's Pagoda is Red
The Transmission of the Lamp says: Zen Master Daotong of Ziyu Mountain in Tangzhou, in the early years of the Tianbao period of the Tang Dynasty (742 AD), Mazu Daoyi (a famous Zen master) propagated the Dharma in Jianyang, residing in the Buddha's Footprint Rock. Zen Master Daotong went to visit him. Later, when Mazu Daoyi was about to enter parinirvana (final passing away), he said to Zen Master Daotong: 'Jade stones nourish the mountains, making them beautiful, and can increase your progress in the Dao. When you encounter a suitable place, reside there.' Zen Master Daotong did not understand the meaning of his words. In the autumn of that year, Zen Master Daotong and Zen Master Zizai of Funiu Mountain traveled together to Luoyang. When returning to the west of Tangzhou, they saw a mountain with cliffs on all sides and beautiful and strange peaks. So they asked the local people, who said it was Ziyu Mountain. Zen Master Daotong then climbed to the top of the mountain and saw a stone that was square, lustrous, and purple. He exclaimed: 'This is the Ziyu!' Only then did he remember that the words of his former teacher were a prediction. So he cut thatch and built a house to live there. Later, many students gathered.
The Corrected and Continued Biographies of the Sangha Treasure says: The Zen master's name was Daomin. When he went to study in the government in Daliang (now Kaifeng, Henan), he suddenly became tired of secular life, left home, received the precepts, and widely visited various masters, following Zhenru Zhegong for the longest time. In his later years, he heard of the virtue and reputation of Zen Master Letan Gan, and went to rely on him. As soon as they met...
知其在大溈眾稱旻古佛者。深器之。他日謂曰。廬山勝絕。汝緣熟在。彼遂辭焉。出世江夏之灌溪。遷廬山圓通。初道濟禪師創革圓通。臨終囑曰。吾塔以青石為之。他日塔紅即吾再來。及師至之夕。塔為之紅。遐邇驚歎。知師蓋道濟後身也。由是宗風鼎盛。衲子云奔。
道濟者。緣德禪師謚號。塔紅懸記之事。載在僧寶傳。
雪竇翰林 浮山錄公
僧寶傳曰。禪師名重顯。字隱之。幼精銳。讀書知要。下筆敏速。盛年工翰墨。作為法句。追慕禪月休公。嘗游廬山棲賢。時諟禪師居焉。簡嚴少接納。顯藞苴不合。作師子峰詩譏之(峰在棲賢)曰。踞地盤室勢未休。爪牙安肯混常流。天教生在千峰上。不得云擎也出頭。后住明州雪竇。宗風大振。天下龍蟠鳳逸衲子爭集座下。
碧巖錄曰。有人論量。美雪竇有翰林之才。
僧寶傳曰。禪師名法遠。初應舒州太平請。又住浮山少時。與達觀穎公．薛大頭七人輩游蜀。幾遭橫逆。遠以智脫之。眾以其曉吏事。號遠錄公。
長髭罏雪 寶積劍空
傳燈錄曰。潭州長髭曠禪師初往曹溪禮祖塔。回參石頭。石頭問什麼處來。曰嶺南來。石頭曰嶺頭一尊功德成就也未。師曰成就久矣。只欠點眼在。石頭曰莫要點眼么。師曰便請。石頭乃翹
【現代漢語翻譯】 現代漢語譯本： 得知他在大溈山時，大眾稱他為旻古佛（Min Gu Buddha）。溈山深器重他。後來（溈山）對他說：『廬山是絕佳的勝地，你與那裡的緣分已經成熟。』於是旻古佛告辭，出世于江夏的灌溪，后遷往廬山的圓通寺。當初道濟禪師開創並革新了圓通寺，臨終時囑咐說：『我的塔要用青石建造，將來塔變成紅色，就是我再來。』等到旻古佛到達圓通寺的當晚，塔就變成了紅色，遠近的人都驚歎不已，知道旻古佛是道濟禪師的後身。從此圓通寺的宗風非常興盛，僧人如雲般奔來。
道濟（Daoji）：緣德禪師（Yuande Chanshi）的謚號。塔變紅色的預言，記載在《僧寶傳》中。
雪竇翰林（Xuedou Hanlin）、浮山錄公（Fushan Lugong）
《僧寶傳》記載：禪師名重顯（Chongxian），字隱之（Yinzhi）。年幼時聰慧敏銳，讀書能抓住要點，下筆敏捷快速。壯年時擅長書法，創作的法句，追慕禪月休公（Chanyue Xiugong）。曾經遊歷廬山棲賢寺，當時諟禪師（Shi Chanshi）住在那裡，諟禪師簡樸嚴肅，很少接納人，重顯的粗疏不合他的心意，於是作《師子峰詩》譏諷他（師子峰在棲賢寺），詩中說：『佔據地面盤踞山室氣勢還不休，爪牙怎麼肯與平常的河流混流。上天讓你生在千峰之上，沒有云的托舉也無法出頭。』後來重顯住在明州雪竇寺，宗風大振，天下的龍蟠鳳逸之士爭相聚集在他的座下。
《碧巖錄》記載：有人評論說，雪竇禪師有翰林的才能。
《僧寶傳》記載：禪師名法遠（Fayuan）。最初應舒州太平寺的邀請，後來又在浮山住了很短一段時間，與達觀穎公（Daguan Yinggong）、薛大頭（Xue Datou）等七人一起遊歷四川，幾次遇到意外的災難，法遠憑藉智慧脫離了困境。人們因為他通曉官府事務，稱他為遠錄公。
長髭罏雪（Changzi Luxue）、寶積劍空（Baoji Jiankong）
《傳燈錄》記載：潭州長髭曠禪師（Changzi Kuang Chanshi）最初前往曹溪禮拜六祖慧能的塔，回來后參拜石頭希遷禪師（Shitou Xiqian）。石頭希遷問：『從什麼地方來？』禪師說：『從嶺南來。』石頭希遷說：『嶺南那尊功德成就了嗎？』禪師說：『成就很久了，只欠點睛。』石頭希遷說：『要點睛嗎？』禪師說：『請便。』石頭希遷於是翹起...
【English Translation】 English version: Knowing that when he was at Dawei Mountain, the community called him Ancient Buddha Min (Min Gu Buddha). Weishan deeply valued him. One day, (Weishan) said to him, 'Mount Lu is an excellent scenic spot, and your affinity with that place is ripe.' So Ancient Buddha Min bid farewell and emerged into the world at Guanxi in Jiangxia, later moving to Yuantong Temple on Mount Lu. Initially, Chan Master Daoji founded and reformed Yuantong Temple, and on his deathbed, he instructed, 'My pagoda should be built with green stones. When the pagoda turns red in the future, it will be my reincarnation.' When Ancient Buddha Min arrived at Yuantong Temple that night, the pagoda turned red, and people far and wide were amazed, knowing that Ancient Buddha Min was the reincarnation of Chan Master Daoji. From then on, the lineage of Yuantong Temple flourished greatly, and monks flocked there like clouds.
Daoji: The posthumous title of Chan Master Yuande (Yuande Chanshi). The prophecy of the pagoda turning red is recorded in the 'Biographies of Eminent Monks'.
Xuedou Hanlin (Xuedou Hanlin), Fushan Lugong (Fushan Lugong)
The 'Biographies of Eminent Monks' records: The Chan master's name was Chongxian, his courtesy name was Yinzhi. He was intelligent and sharp in his youth, able to grasp the essentials when reading, and quick and agile in writing. In his prime, he excelled in calligraphy, and the Dharma verses he composed emulated Chan Master Chanyue Xiugong. He once traveled to Qixian Temple on Mount Lu, where Chan Master Shi resided. Chan Master Shi was simple and strict, rarely receiving people. Chongxian's casualness did not suit him, so he composed the 'Ode to Lion Peak' to satirize him (Lion Peak is located at Qixian Temple), saying in the poem: 'Occupying the ground and coiling in the mountain chamber, its momentum does not cease, how could its claws and teeth mix with ordinary streams? Heaven caused it to be born on the thousand peaks, without the support of clouds, it cannot emerge.' Later, Chongxian resided at Xuedou Temple in Mingzhou, and the lineage greatly flourished, with talented monks from all over the world vying to gather under his seat.
The 'Blue Cliff Record' records: Someone commented that Chan Master Xuedou had the talent of a Hanlin scholar.
The 'Biographies of Eminent Monks' records: The Chan master's name was Fayuan. He initially responded to the invitation of Taiping Temple in Shuzhou, and later stayed at Fushan for a short time. He traveled to Sichuan with Daguan Yinggong, Xue Datou, and six others, encountering several unexpected disasters. Fayuan escaped the difficulties with his wisdom. People called him Lugong because he was knowledgeable about government affairs.
Changzi Luxue, Baoji Jiankong
The 'Transmission of the Lamp' records: Chan Master Changzi Kuang of Tanzhou initially went to Caoxi to pay respects to the Sixth Patriarch Huineng's pagoda, and upon returning, he visited Chan Master Shitou Xiqian. Shitou Xiqian asked, 'Where do you come from?' The Chan master said, 'From Lingnan.' Shitou Xiqian said, 'Has the merit of that deity in Lingnan been accomplished?' The Chan master said, 'It has been accomplished for a long time, only lacking the dotting of the eyes.' Shitou Xiqian said, 'Do you want the eyes to be dotted?' The Chan master said, 'Please do so.' Shitou Xiqian then raised...
一足。師禮拜。石頭曰汝見什麼道理便禮拜。師曰據某甲所見。如洪爐上一點雪。
傳燈錄曰。盤山寶積禪師示眾曰。心月孤圓。光吞萬象。光非照境。境亦非存。光境俱亡。復是何物。禪德。譬如擲劍揮空。莫論及之不及。斯乃空輪無跡。劍刃無虧。若能如是。心心無知。全心即佛。全佛即人。人佛無異始為道矣。
神鼎碎餅 趙州斷薪
僧寶傳曰。禪師洪諲隱於衡岳之三生藏。有湘陰男子邦稱右族來游福嚴。即諲室。見諲氣貌閑靖。一缽掛壁。莫能親疏之。傾愛之忘去。謂曰。師寧甘長客於人亦欲住山乎。我家神鼎之下鄰寺。吾世植福之地久無住持者。可俱往。諲笑曰諾。乃以己馬馱諲還。諲至。設魚鼓粥飯如諸方。一年而成叢席。十年而有眾三十輩。僧契嵩少時游焉。諲坐堂上受其展。指庭下兩小甕咤曰。汝來乃其時。寺今年始有醬食矣。明日將粥一力挾筐取物投僧缽中。嵩睨上下。有即咀嚼者。有置之自若者。嵩袖之。下堂以觀皆碎餅餌。問諸耆老。曰此寺自來不煮粥。脫有檀越請應供。諲次第撥僧赴之。祝令攜干殘者歸納庫下。碎焙之。均而分俵以當面也。堂頭言。汝來適丁其時良然。嵩大驚。有木床。一夜則諲坐其上。三十輩者環之聽其誨語。
趙州真際禪師行狀曰。師諱從諗
【現代漢語翻譯】 現代漢語譯本： 一僧人問：『什麼是道？』 禪師回答：『一足。』（指一步一個腳印，實實在在的修行） 僧人禮拜禪師。石頭禪師問：『你見到了什麼道理便禮拜？』 僧人回答：『據我所見，如洪爐上一點雪。』（比喻頓悟，瞬間消融一切疑惑）
《傳燈錄》記載：盤山寶積禪師向大眾開示說：『心如明月般孤寂而圓滿，其光芒吞沒世間萬象。這光明並非照耀外境而存在，外境也並非真實存在。光明與外境都消失時，又是什麼呢？各位禪者，譬如投擲利劍揮向天空，不要去討論是否擊中目標。這就像空輪運轉沒有痕跡，劍刃也沒有絲毫損傷。如果能做到這樣，心心念念皆無所知，整個心就是佛，整個佛就是人。人與佛沒有差別，這才算是悟道了。』
神鼎寺碎餅，趙州禪師斷柴
《僧寶傳》記載：禪師洪諲隱居在衡岳的三生藏。有湘陰縣的男子邦稱，是當地的望族，來到福嚴寺遊玩，拜訪了洪諲的住所。他見洪諲氣度安詳平靜，只有一個缽掛在墻上，讓人感到既不親近也不疏遠。邦稱非常傾慕洪諲，流連忘返，對洪諲說：『禪師您是打算長期寄居在別人這裡，還是也想住在山裡呢？我家神鼎寺（寺名）下面鄰近一座寺廟，是我們家世代培植福田的地方，已經很久沒有住持了。您可以和我一起去。』 洪諲笑著答應了。於是邦稱用自己的馬馱著洪諲回去。洪諲到了神鼎寺后，像其他寺廟一樣，設定了魚鼓、粥飯等。一年後，寺廟形成了一定的規模，十年後，有了三十多個僧人。僧人契嵩年少時曾到那裡遊歷，洪諲坐在堂上接受他的禮拜。洪諲指著庭院下放著的兩個小甕，呵斥道：『你來得正是時候，寺里今年才開始有醬可以吃了。』 第二天，寺里準備了粥，讓一個力氣大的僧人拿著筐子，讓僧人們把東西投到筐里。契嵩偷偷地觀察，有的僧人拿到東西就咀嚼，有的僧人則無動於衷。契嵩把東西藏在袖子里，下堂后拿出來看，發現都是碎餅餌。他問寺里的老人們，老人們說：『這座寺廟從來不煮粥。如果遇到施主請僧人應供，洪諲會依次安排僧人前去應供，並囑咐他們把剩下的乾糧帶回來，放在庫房下面，打碎焙乾，然後平均分給僧人，當作麵條。』 堂頭（指洪諲）說：『你來得正是時候，確實如此。』契嵩非常驚訝。寺里有一張木床，每天晚上洪諲就坐在上面，三十多個僧人圍著他聽他講經說法。
趙州真際禪師行狀記載：禪師名諱從諗（趙州禪師的名諱）
【English Translation】 English version: A monk asked: 'What is the Dao (the Way)?' The Zen master replied: 'One foot.' (referring to taking each step steadily in practice) The monk bowed to the Zen master. Zen Master Shitou asked: 'What principle did you see that made you bow?' The monk replied: 'According to what I saw, it is like a snowflake on a blazing furnace.' (a metaphor for sudden enlightenment, instantly dissolving all doubts)
The Transmission of the Lamp records: Zen Master Panshan Baoji addressed the assembly, saying: 'The mind is like a solitary and complete moon, its light swallowing all phenomena. This light does not exist to illuminate external realms, nor do external realms truly exist. When both light and realms disappear, what is it then? Zen practitioners, it is like throwing a sword into the sky, do not discuss whether it hits or misses. This is like a wheel spinning in the void without a trace, and the blade of the sword remains undamaged. If you can be like this, every thought will be without knowing, the entire mind is Buddha, the entire Buddha is man. There is no difference between man and Buddha, and this is the beginning of realizing the Dao (the Way).'
The shattered cakes of Shenting Temple, Zen Master Zhaozhou breaking firewood
The Biographies of Eminent Monks records: Zen Master Hongyin lived in seclusion in the Sansheng Hermitage on Mount Heng. A man from Xiangyin County named Bangcheng, a member of a prominent local family, came to Fuyan Temple and visited Hongyin's residence. He saw that Hongyin's demeanor was peaceful and serene, with only a bowl hanging on the wall, giving an impression of neither closeness nor distance. Bangcheng greatly admired Hongyin and lingered, reluctant to leave. He said to Hongyin: 'Zen Master, do you intend to reside here as a long-term guest, or would you like to live in the mountains? My family's Shenting Temple (temple name) is located near a temple below, and it is a place where my family has cultivated blessings for generations. It has been without an abbot for a long time. You can come with me.' Hongyin smiled and agreed. So Bangcheng used his own horse to carry Hongyin back. After Hongyin arrived at Shenting Temple, he set up fish drums, porridge, and rice, like other temples. After a year, the temple formed a certain scale, and after ten years, there were more than thirty monks. The monk Qisong visited there when he was young, and Hongyin sat in the hall to receive his bow. Hongyin pointed to two small urns placed in the courtyard and scolded: 'Your arrival is just in time, the temple has just started to have sauce to eat this year.' The next day, the temple prepared porridge and asked a strong monk to hold a basket, and let the monks throw things into the basket. Qisong secretly observed, some monks chewed the things as soon as they got them, while others were indifferent. Qisong hid the things in his sleeves, and after going down the hall, he took them out to look, and found that they were all broken cakes and pastries. He asked the old men in the temple, and the old men said: 'This temple never cooks porridge. If a benefactor invites the monks to a feast, Hongyin will arrange for the monks to go in order, and instruct them to bring back the remaining dry food, put it under the warehouse, crush it, bake it, and then divide it equally among the monks, as noodles.' The head of the hall (referring to Hongyin) said: 'Your arrival is just in time, indeed.' Qisong was very surprised. There was a wooden bed in the temple, and Hongyin sat on it every night, with more than thirty monks surrounding him, listening to him preach the Dharma.
The biography of Zen Master Zhaozhou Zhenji records: The Zen master's name was Congshen (Zen Master Zhaozhou's name).
。自攜瓶錫遍歷諸方。常自謂曰。七歲童兒勝我者我即問伊。百歲老翁不及我者我即教他。年至八十方住趙州城東觀音院。住持枯槁志效古人。僧堂無前後架。旋營齋食。繩床一腳折以燒。斷薪用繩系之。每有別制新者。師不許也。住持四十來年。未嘗賚一封書告其檀越。
石窗省母 洞山辭親
人天寶鑑曰。石窗恭禪師久依天童宏智禪師。細大職務靡不歷試。一日歸省母。母曰。汝行指令碼爲了生死度父母。而長為人主事。茍不明因果。將累我于地下。恭曰。某于常住毫髮不欺。雖一炬之燈亦分彼此之用。無足慮我。母曰。然過水得不腳濕。
諸祖偈頌。洞山良價禪師辭親書曰。伏聞諸佛出世皆從父母而受身。萬匯興生盡假天地而覆載。故非父母而不生。無天地而不長。盡沾養育之恩。俱受覆載之德。嗟夫一切含識萬象形儀皆屬無常。未離生滅。雖則乳哺情至養育恩深。若把世賂供資終難報答。作血食侍養安得久長。故孝經云。雖日用三牲之養猶不孝也。相牽沉沒永入輪迴。欲報罔極深恩莫若。出家功德截生死之愛河。越煩惱之苦海。報千生之父母。答萬劫之慈親。三有四恩無不報矣。故經云。一子出家九族生天。良價舍今世之身命誓不還家。將永劫之根塵頓明般若。伏惟父母心開喜舍。意莫攀緣
【現代漢語翻譯】 現代漢語譯本：他自己帶著瓶和錫杖遊歷四方，常說：『七歲孩童勝過我的，我就向他請教；百歲老翁不如我的，我就教導他。』到了八十歲才住在趙州城東觀音院，主持生活簡樸，傚法古人。僧堂沒有前後架，輪流準備齋飯。繩床一條腿斷了，就燒掉，斷了的柴用繩子繫起來。每次有人另外製作新的，趙州禪師都不允許。主持四十多年，未曾寫過一封信告訴他的施主。
石窗省母（石窗禪師探望母親） 洞山辭親（洞山禪師辭別親人）
《人天寶鑑》中說：石窗恭禪師長期跟隨天童宏智禪師，大小事務都經歷過考驗。一天回家探望母親，母親說：『你出家是爲了了生死、度父母，如果長期為人主事，若不明白因果，將會連累我在陰間。』石窗禪師說：『我在常住寺院裡，絲毫不敢欺騙，即使是一支燈燭，也分清楚彼此的用途，您不必為我擔憂。』母親說：『既然如此，過河時能不濕腳嗎？』
諸祖偈頌。洞山良價禪師辭別親人的書信中說：『我聽說諸佛出世都從父母那裡接受身體，萬物興盛都憑藉天地來覆蓋承載。所以沒有父母就不會出生，沒有天地就不會成長。都沾染了養育的恩情，都接受了覆蓋承載的恩德。唉！一切有意識的生命，萬物的形態，都屬於無常，沒有脫離生滅。即使是哺乳的情感深厚，養育的恩情深重，如果用世俗的財物來供養，終究難以報答。用血食來侍奉供養，怎麼能夠長久呢？所以《孝經》上說：即使每天用三牲來供養，仍然是不孝啊！』（如果不能出家修行）就會互相牽連沉沒，永遠進入輪迴。想要報答無邊無際的深重恩情，不如出家修行，截斷生死的愛河，超越煩惱的苦海，報答千生千世的父母，答謝萬劫的慈愛親人，三有四恩沒有不報答的。所以經上說：『一子出家，九族生天。』良價捨棄今世的身體性命，發誓不再回家，將永劫的根塵頓時明白般若（智慧）。希望父母心懷喜悅和捨棄，心意不要攀緣（世俗）。
【English Translation】 English version: He traveled to various places with his bottle and staff, often saying, 'I will learn from any seven-year-old child who surpasses me; I will teach any hundred-year-old elder who is not as good as me.' At the age of eighty, he resided in Guanyin Monastery east of Zhao Prefecture, maintaining a simple life and emulating the ancients. The monks' hall had no front or back racks, and they took turns preparing meals. One leg of his rope bed was broken, so he burned it; broken firewood was tied together with rope. Whenever someone made something new, Zen Master Zhao Zhou would not allow it. For over forty years as abbot, he never sent a letter to his benefactors.
Shi Chuang Visits His Mother, Dongshan Bids Farewell to His Parents
The 'Mirror of Humans and Gods' says: Zen Master Shi Chuang Gong had long followed Zen Master Hongzhi of Tiantong Monastery, and had been tested in all matters, large and small. One day, he returned home to visit his mother. His mother said, 'You became a monk to end birth and death and to liberate your parents. If you are in charge for a long time and do not understand cause and effect, you will implicate me in the underworld.' Zen Master Shi Chuang said, 'In the monastery, I never deceive in the slightest. Even a single lamp is used according to its purpose. You need not worry about me.' His mother said, 'If that is so, can you cross the river without getting your feet wet?'
Verses and Eulogies of the Patriarchs. Zen Master Dongshan Liangjie's letter of farewell to his parents says: 'I have heard that all Buddhas are born from their parents, and all things flourish by relying on heaven and earth for support. Therefore, without parents, there would be no birth; without heaven and earth, there would be no growth. All receive the grace of nurturing, and all receive the virtue of covering and supporting. Alas! All sentient beings and all forms are impermanent and have not escaped birth and death. Even though the affection of nursing is deep and the grace of nurturing is profound, it is difficult to repay with worldly wealth. How can serving with blood sacrifices last long? Therefore, the Classic of Filial Piety says: 'Even if one provides three sacrifices daily, it is still not filial!' (If one cannot become a monk and practice) they will be dragged down together and enter the cycle of reincarnation forever. If you want to repay the boundless and profound kindness, it is better to become a monk, cut off the river of love of birth and death, transcend the sea of suffering of afflictions, repay the parents of thousands of lives, and thank the loving parents of countless kalpas. The three realms and four graces will all be repaid. Therefore, the sutra says: 'If one child becomes a monk, nine generations of ancestors will be born in heaven.' Liangjie abandons his life in this world and vows never to return home, instantly illuminating prajna (wisdom) from the roots of eternal kalpas. I hope that my parents will open their hearts with joy and abandonment, and that their minds will not cling (to worldly things).'
。學凈飯之國王。效摩耶之聖后。他時異日佛會相逢。此日今時且相離別。良非遽違甘旨。蓋時不待人。故云此身不向今生度更向何時度此身。伏冀尊懷莫相寄憶。偈曰。未了心源度數春。翻嗟浮世謾逡巡。幾人得道空門裡。獨我淹留在世塵。謹具尺書辭眷愛。愿明大法報慈親。不須灑淚頻相憶。譬似當初無我身。又曰。巖下白雲常作伴。峰前碧障以為鄰。免干世上名與利。永別人間愛與憎。祖意直教言下曉。玄微鬚透句中真。合門親戚要相見。直待當來證果因。
石霜雷遷 大慧時新
石田錄曰。道吾(名宗智)之嗣慶諸禪師居石霜。相距百二十里。朔望必步往拜道吾之塔。耄猶不輟。一夕雷雨。塔自遷就之。至今號雷遷塔。
大慧武庫曰。師(大慧)每歲得時新。必先供佛及圓悟。然後敢嘗。謂左右曰。非佛與老和尚。我安得如此。
漸源覓骨 云庵展真
傳燈錄曰。漸源仲興禪師(嗣法道吾)一日將鍬子於法堂上。從東過西從西過東。石霜曰作么。師曰覓先師靈骨。石霜曰。洪波浩渺白浪滔天。覓什麼靈骨。師曰正好著力。石霜曰。這裡針劄不入。著什麼力。
武庫曰。真凈和尚有時遽喚侍者。將老和尚真來。侍者將南禪師真展開。凈以手加額云。不是這老和尚豈能如此
【現代漢語翻譯】 現代漢語譯本：學習凈飯王（Śuddhodana，釋迦牟尼佛的父親）的德行，傚法摩耶夫人（Māyādevī，釋迦牟尼佛的母親）的聖潔。他日異時，佛會之上我們終會相逢，今日此時，暫且相互離別。並非我急於違背您的養育之恩，而是時間不等人啊！所以說，『此身若不今生度，更待何時度此身？』 懇請您不要過於掛念。偈語說：『未了悟心源，虛度了多少個春天，反倒嘆息這浮世，白白地虛度光陰。有多少人能在空門裡得道，只有我獨自淹留在這世俗的塵埃中。』 謹以書信一封，告別您的眷愛，愿能明悟大法，報答父母的慈愛。不必灑淚頻繁地相互思念，就好像當初我本不存在一樣。』 又說：『巖石下的白雲常常與我為伴，山峰前的碧綠屏障作為我的鄰居。免去追逐世上的名利，永遠告別人間的愛與憎。祖師的意旨要直接在言語下領悟，玄妙的真理須在語句中透徹理解。全家的親戚想要相見，只有等待將來證得佛果的那一天。』 石霜雷遷，大慧時新 石田錄記載：道吾宗智禪師的嗣法弟子慶諸禪師住在石霜山，兩地相距一百二十里。每逢初一、十五，必定步行前往拜謁道吾禪師的塔，即使年老也不停止。一天晚上，雷雨交加，塔自己移動了位置。至今被稱為雷遷塔。 大慧禪師的武庫中記載：大慧禪師每年得到新上市的食物，必定先供奉佛和圓悟禪師，然後才敢品嚐。並對身邊的人說：『如果不是佛和老和尚，我怎麼能得到這些呢？』 漸源覓骨，云庵展真 《傳燈錄》記載：漸源仲興禪師（道吾禪師的嗣法弟子）有一天拿著鍬在法堂上，從東邊走到西邊，又從西邊走到東邊。石霜禪師問：『你做什麼？』 漸源禪師說：『尋找先師的靈骨。』 石霜禪師說：『洪波浩渺，白浪滔天，你尋找什麼靈骨？』 漸源禪師說：『正好著力。』 石霜禪師說：『這裡針都扎不進去，你著什麼力？』 武庫中記載：真凈和尚有時突然叫侍者，『把老和尚的畫像拿來。』 侍者把南禪師的畫像展開。真凈和尚用手撫摸額頭說：『不是這位老和尚，我怎麼能做到這樣呢？』
【English Translation】 English version: Learning from the virtuous King Śuddhodana (father of Śākyamuni Buddha), emulating the sacred Queen Māyādevī (mother of Śākyamuni Buddha). In the future, at the Buddha assembly, we shall meet again. For now, at this moment, we must part. It is not that I hastily disobey your nurturing kindness, but time waits for no one! Therefore, it is said, 'If this body is not liberated in this life, when else will it be liberated?' I humbly beseech you not to miss me too much. The verse says: 'Without understanding the source of the mind, so many springs have been wasted, regretting this floating world, idly passing the time. How many people can attain enlightenment in the empty gate, only I am left lingering in the dust of the world.' I respectfully send this letter to bid farewell to your love, wishing to understand the great Dharma and repay the kindness of my parents. There is no need to shed tears and frequently miss each other, as if I never existed in the first place.' It also says: 'White clouds under the rocks are my constant companions, the green barrier in front of the peaks is my neighbor. Avoiding the pursuit of fame and fortune in the world, forever bidding farewell to love and hate in the human realm. The meaning of the Patriarch should be understood directly from the words, the profound truth must be thoroughly understood in the sentences. If all the relatives in the family want to meet, they must wait for the day when they attain Buddhahood in the future.' Shishuang's (石霜) Pagoda Moved by Thunder, Dahui's (大慧) Seasonal Offerings The Shitian Record states: Qingzhu (慶諸) Zen Master, a Dharma heir of Daowu Zongzhi (道吾宗智) Zen Master, lived in Shishuang Mountain, one hundred and twenty li away. On the first and fifteenth of each month, he would walk to Daowu Zen Master's pagoda to pay his respects, and he did not stop even in his old age. One night, there was thunder and rain, and the pagoda moved itself. It is now called the Pagoda Moved by Thunder. Dahui's Arsenal states: Every year, when Dahui Zen Master obtained new seasonal food, he would first offer it to the Buddha and Yuanwu (圓悟) Zen Master, and then he would dare to taste it. He said to those around him, 'If it were not for the Buddha and the old monk, how could I have obtained these things?' Jianyuan (漸源) Seeks Bones, Yuna's (雲庵) Display of Truth The Transmission of the Lamp records: One day, Jianyuan Zhongxing (仲興) Zen Master (Dharma heir of Daowu Zen Master) was carrying a hoe in the Dharma hall, walking from east to west and from west to east. Shishuang Zen Master asked, 'What are you doing?' Jianyuan Zen Master said, 'I am looking for the spiritual bones of my late teacher.' Shishuang Zen Master said, 'The vast waves are boundless, the white waves are滔天, what spiritual bones are you looking for?' Jianyuan Zen Master said, 'It is just right to exert effort.' Shishuang Zen Master said, 'A needle cannot be inserted here, what effort are you exerting?' The Arsenal states: Sometimes, Zen Master Zhenjing (真淨) would suddenly call the attendant, 'Bring the old monk's portrait.' The attendant unfolded the portrait of Zen Master Nan (南). Zen Master Zhenjing stroked his forehead with his hand and said, 'If it were not for this old monk, how could I have done this?'
。輒顰蹙半餉。卻戒收之。每每如此。
癡絕翳睛 慧覺鎖口
枯崖漫錄曰。癡絕沖禪師曰。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。已而隨緣放曠。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。
傳燈錄曰。光云慧覺禪師。僧問。承聞慧覺有鎖口訣。如何示人。師曰賴我拄杖不在手。僧曰恁么即深領尊慈也。師曰待我肯汝即得。
善登百拙 道元五年
枯崖漫錄曰。報恩善登禪師。賦性絕雕飾。機語皆質直。故有百拙之號。
武庫曰。寶峰元首座有道之士。答話機鋒鈍。覺范號為元五斗。蓋開口取氣炊得五斗米熟。方答得一轉語。元或作源。
世奇聽蛙 應真撞狗
羅湖野錄曰。世奇首座初于舒州龍門燕坐。瞌睡間群蛙忽鳴。誤聽為淨髮版響。亟趨往。有曉之者曰蛙鳴非版。奇恍然。詣方丈剖露。佛眼曰。豈不見羅睺羅。奇遽止曰。和尚不必舉。待去自看。未幾有省。乃占偈曰。夢中聞版響。覺后蝦䗫啼。蝦䗫與版響。山嶽一時齊。由是益加參究。洞臻玄奧。
人天寶鑑曰。德山密禪師會下有一禪者用工甚銳。看狗子無佛性話久無所入。一日忽見
【現代漢語翻譯】 現代漢語譯本： 總是皺著眉頭，過一會兒，卻又告誡（自己）收斂。常常這樣。 癡絕禪師用障眼法，慧覺禪師則緘口不言。 《枯崖漫錄》記載，癡絕沖禪師說：『過去我在龜峰住了三年，曹源（禪師名號）的怒罵嬉笑都是爲了教化人的方便法門。從那以後，我不再懷疑。天下老修行，到沒到家，瞞不過我。』之後便隨緣放曠。曹源（禪師名號）圓寂后二十年，被人推舉出來。我不敢忘記曹源的教誨。總共在六個地方聚集了兄弟們，不能說沒有成就。只是用障眼法的人太少了，可悲啊，我的宗派要衰落了。 《傳燈錄》記載，光云慧覺禪師，有僧人問：『聽說慧覺禪師有鎖口訣，如何向人展示？』禪師說：『幸好我的拄杖不在手上。』僧人說：『這麼說，我深深領會了您的慈悲。』禪師說：『等我認可你才行。』 善登禪師質樸笨拙，時值道元五年（1289年）。 《枯崖漫錄》記載，報恩善登禪師，天性不喜雕琢修飾，言語質樸率直，所以有『百拙』的稱號。 《武庫》記載，寶峰元首座是有道之士，回答問題時機鋒遲鈍，覺范稱他為『元五斗』，意思是說，他開口喘氣，要炊五斗米熟了，才能回答一句轉語。『元』也寫作『源』。 世奇禪師聽蛙悟道，應真禪師撞狗得法。 《羅湖野錄》記載，世奇首座最初在舒州龍門靜坐。瞌睡時，一群青蛙突然鳴叫，他誤以為是淨髮版的響聲，急忙跑過去。有人告訴他說，是蛙鳴不是版響。世奇恍然大悟，到方丈室坦白此事。佛眼禪師說：『難道你沒聽說過羅睺羅（佛陀的兒子，密行第一）的故事嗎？』世奇立刻制止說：『和尚不必舉例，待我自己去看。』不久就有所領悟，於是作偈說：『夢中聞版響，覺后蝦䗫啼。蝦䗫與版響，山嶽一時齊。』從此更加參究，深刻領悟了玄奧。 《人天寶鑑》記載，德山密禪師門下有一禪者，用功非常努力，參看『狗子無佛性』的話頭很久，也沒有領悟。一天，忽然看見
【English Translation】 English version: He would always frown for a while, but then admonish himself to restrain it. He was often like this. Chan Master Chijue used the method of obscuring the eyes, while Chan Master Huijue kept silent. The 'Kuyai Manlu' records that Chan Master Chijue Chong said: 'In the past, I lived in Guifeng for three years. Caoyuan's (Chan master's title) scolding and joking were all expedient means to teach people. Since then, I have no doubts. The old practitioners in the world, whether they have reached home or not, cannot deceive me.' After that, he let go and followed the circumstances. Twenty years after Caoyuan (Chan master's title) passed away, he was recommended. I dare not forget Caoyuan's teachings. In total, brothers gathered in six places, and it cannot be said that there were no achievements. It's just that there are too few people who use the method of obscuring the eyes. Alas, my sect is declining. The 'Transmission of the Lamp' records that Chan Master Guangyun Huijue, a monk asked: 'I heard that Chan Master Huijue has the secret of locking his mouth, how does he show it to people?' The Chan master said: 'Fortunately, my staff is not in my hand.' The monk said: 'In that case, I deeply understand your compassion.' The Chan master said: 'You have to wait until I approve of you.' Chan Master Shandeng was simple and clumsy, during the fifth year of Daoyuan (1289). The 'Kuyai Manlu' records that Chan Master Baoen Shandeng was naturally unadorned and unpretentious, and his words were simple and straightforward, so he was given the title 'Bai Zhuo' (Hundred Clumsiness). The 'Wuku' records that the chief monk of Baofeng, Yuan, was a virtuous person, but his responses were slow and dull. Juefan called him 'Yuan Wudou', meaning that he had to breathe and cook five dou of rice before he could answer a turning phrase. 'Yuan' is also written as 'Yuan'. Chan Master Shiqi attained enlightenment by listening to frogs, and Chan Master Yingzhen attained the Dharma by bumping into a dog. The 'Luohu Yelu' records that the chief monk Shiqi initially sat in meditation at Longmen in Shuzhou. While dozing off, a group of frogs suddenly croaked, and he mistakenly thought it was the sound of the hair-cutting board, so he hurried over. Someone told him that it was the sound of frogs, not the board. Shiqi suddenly realized, and confessed this matter to the abbot's room. Chan Master Foyan said: 'Haven't you heard the story of Rahula (Buddha's son, foremost in secret practice)?' Shiqi immediately stopped him and said: 'Venerable Monk, there is no need to give examples, I will go and see for myself.' Soon he had some understanding, so he composed a verse saying: 'In a dream, I heard the sound of the board, after waking up, the shrimp and toad croaked. The shrimp and toad and the sound of the board, the mountains and peaks are all the same.' From then on, he studied further and deeply understood the profound mysteries. The 'Rentiān Baojiàn' records that under Chan Master Deshan Mi, there was a Chan practitioner who worked very hard, contemplating the topic of 'Does a dog have Buddha-nature?' for a long time without any understanding. One day, he suddenly saw
狗頭如日輪之大。張口欲食之。禪者畏。避席而走。鄰人問其故。禪者具陳。遂白德山。山曰。不必怖矣。但痛加精彩。待渠開口。撞入里許便了。禪者依教。坐至中夜狗復見前。禪者以頭極力一撞。則在函柜中。於是㸌然契悟。后出世文殊。道法大振。即真禪師也。
蓮峰楖栗 松源苕帚
碧巖錄曰。蓮花峰庵主拈拄杖示眾云。古人到這裡為什麼不肯住。眾無語。自代云。為他途路不得力。復云。畢竟如何。又自代云。楖𣗖橫擔不顧人。直入千峰萬峰去。
松源岳禪師送化士頌曰。敗壞多年苕帚樁。等閑拈起定宗綱。這些標緻天然別。不比諸方孟八郎。
舊說叢林傳松源苕帚語。本於此矣。
從悅荔枝 處凝蘆菔
武庫曰。清素首座。閩人。依慈明十三載。年八十寓湖湘鹿苑。未始與人交。人莫知之。偶從悅首座。處州人。與之鄰居。悅因食蜜漬荔枝。素過門悅呼曰。此老人鄉果。可同食也。素曰自先師亡后不得此食久矣。悅問曰先師為誰。素曰慈明也。悅乃疑駭。遂饋以余果。稍稍親之。素后問曰。子所見何人。悅曰洞山文和尚。又曰文見何人。悅曰南和尚。素曰南匾頭見先師不久后法道大振如此。悅益異之。一日持香詣素作禮。素避曰。吾以福薄。先師受記不許為人。于
【現代漢語翻譯】 現代漢語譯本 狗頭大如太陽的輪盤。張開嘴想要吞食禪者。禪者感到害怕，離開座位逃走了。鄰居問他原因，禪者詳細地說了經過。鄰居於是告訴德山宣鑒禪師（Deshan Xuanjian）。德山禪師說：『不必害怕。只要更加集中精神，等待它張開嘴，就撞進它的肚子里去，這樣就沒事了。』禪者按照德山禪師的教導，坐到半夜，狗頭又出現在面前。禪者用頭極力地一撞，狗頭就出現在箱子里。於是禪者豁然開悟。後來出世在文殊院，佛法大為興盛，他就是真禪師。
蓮峰的楖栗（一種木頭）和松源的苕帚（掃帚）
《碧巖錄》中說：蓮花峰庵主拿起拄杖向大眾示意說：『古人到這裡為什麼不願意住下？』大眾沒有回答。庵主自己回答說：『因為他們的道路不夠堅定。』又問：『到底怎麼樣呢？』又自己回答說：『楖栗橫擔著，不顧別人，直接進入千峰萬峰之中。』
松源岳禪師（Songyuan Yue Chanshi）送給募化僧的頌詞說：『破敗多年的苕帚樁，隨便拿起就確定了宗綱。這些標誌天然獨特，不像其他地方的孟八郎。』
舊時叢林中流傳的松源苕帚的說法，就是來源於此。
從悅的荔枝和處凝的蘆菔（蘿蔔）
《武庫》中記載：清素首座（Qing Su Shouzuo），是福建人，跟隨慈明禪師（Ciming Chanshi）十三年。八十歲時住在湖南湘潭的鹿苑寺，從不與人交往，人們都不瞭解他。偶然與從悅首座（Cong Yue Shouzuo），處州人，做了鄰居。從悅因為吃蜜漬荔枝，清素經過門口，從悅招呼他說：『這是老家來的水果，可以一起吃。』清素說：『自從我的先師去世后，很久沒有吃到這種東西了。』從悅問：『您的先師是誰？』清素說：『是慈明禪師。』從悅感到驚訝，於是送給他剩下的水果，漸漸地親近起來。清素後來問：『您見過什麼人？』從悅說：『洞山文和尚（Dongshan Wen Heshang）。』又問：『文和尚見過什麼人？』從悅說：『南和尚（Nan Heshang）。』清素說：『南匾頭（對南禪師的戲稱）見過先師不久后，佛法就如此興盛。』從悅更加感到驚異。一天，拿著香到清素那裡作禮，清素避開說：『我因為福報淺薄，先師受記不許為人。』
【English Translation】 English version The dog's head was as large as the sun's disc. It opened its mouth to devour the Chan practitioner. The Chan practitioner was frightened and fled from his seat. The neighbor asked him the reason, and the Chan practitioner explained in detail. The neighbor then told Deshan Xuanjian (Deshan Xuanjian). Deshan Chan Master said, 'There is no need to be afraid. Just concentrate your spirit even more, wait for it to open its mouth, and then crash into its belly, and that will be fine.' The Chan practitioner followed Deshan Chan Master's instructions, and when he sat until midnight, the dog's head appeared again. The Chan practitioner struck it with his head with all his might, and the dog's head appeared in the box. Thereupon, the Chan practitioner suddenly attained enlightenment. Later, he appeared in the world at the Wenshu Monastery, and the Dharma greatly flourished. He was the True Chan Master.
Lianfeng's Taji Li (a kind of wood) and Songyuan's broom (broom)
The 'Blue Cliff Record' says: The abbot of Lianhua Peak held up his staff and showed it to the assembly, saying, 'Why are the ancients unwilling to stay here?' The assembly did not answer. The abbot answered himself, saying, 'Because their path is not firm enough.' He asked again, 'What exactly is it like?' He answered himself again, 'He carries the Taji Li horizontally, ignoring others, and goes straight into the thousands of peaks and ten thousands of peaks.'
Chan Master Songyuan Yue (Songyuan Yue Chanshi) sent a verse to the alms-seeker, saying, 'The broom stump that has been broken for many years, casually picked up and determined the ancestral outline. These signs are naturally unique, unlike the Meng Balang of other places.'
The saying of Songyuan's broom, which has been circulating in the old jungle, originated from this.
Cong Yue's lychees and Chu Ning's radish (radish)
The 'Wuku' records: Qing Su Shouzuo (Qing Su Shouzuo), a native of Fujian, followed Chan Master Ci Ming (Ciming Chanshi) for thirteen years. At the age of eighty, he lived in Luyuan Temple in Xiangtan, Hunan, and never interacted with anyone. People did not understand him. He happened to be neighbors with Cong Yue Shouzuo (Cong Yue Shouzuo), a native of Chuzhou. Because Cong Yue was eating honey-soaked lychees, Qing Su passed by the door, and Cong Yue greeted him and said, 'This is a fruit from my hometown, you can eat it together.' Qing Su said, 'I haven't eaten this kind of thing for a long time since my late teacher passed away.' Cong Yue asked, 'Who is your late teacher?' Qing Su said, 'It is Chan Master Ci Ming.' Cong Yue was surprised, so he sent him the remaining fruit and gradually became close to him. Qing Su later asked, 'Who have you seen?' Cong Yue said, 'Heshang Dongshan Wen (Dongshan Wen Heshang).' He asked again, 'Who did Heshang Wen see?' Cong Yue said, 'Heshang Nan (Nan Heshang).' Qing Su said, 'Nan Biantou (a nickname for Chan Master Nan) saw the late teacher not long ago, and the Dharma became so prosperous.' Cong Yue was even more surprised. One day, he took incense to Qing Su to pay his respects, and Qing Su avoided him and said, 'Because I have little fortune, the late teacher received the record and was not allowed to be a person.'
是經月餘。憐悅之誠乃曰。子平生知解試語我看。悅具通所見。素曰可能入佛不能入魔。又曰末後一句始到牢關。如是半載素方印可。仍戒之曰。文示子者皆正知見。吾雖為子點破。使子受用自在。子恐離師太早。不能盡其道。他日切勿嗣吾。后出世嗣真凈。乃兜率悅是也。
武庫曰。保寧勇禪師二上足處清．處凝同參白雲端禪師。凝在侍者寮最久。端有膈氣疾。凝常煨蘆菔以備無時之需。端作傅大士講經因緣頌曰。大士何曾解講經。志公方便且相成。一揮案上俱無取。直得梁王努眼睛。舉為凝曰。努底是什麼。此一句乃為凝說老婆禪也。凝以為親聞。故綴于頌下。后住舒州天柱山。清住龍舒太平。有大機辯。清謂凝曰。吾弟禪乃是為老和尚煨蘆菔換得底。
真歇換衣 且庵辭服
正宗贊曰。真歇諱清了。初見丹霞悟旨。后謁長蘆照。照一見器之。命為侍者。逾年分座。未幾照稱疾退閑。命師繼席。學者如歸。拈香時照付衣與師。望拈出。及見為霞。照令左右扯去衣。師預備布伽梨于袖。遂搭。贊曰。人前辨主。把布伽黎當面換來。
叢林盛事曰。真歇了及拈衣乃云。得法丹霞室。傳衣祖照庭。恩深轉無語。懷抱自分明。照不樂。抵奪其衣。了自此終身不搭法衣。竟嗣丹霞淳。江湖有識者皆
【現代漢語翻譯】 現代漢語譯本： 經過一個多月的時間，（白雲）素禪師因為喜愛（楊）悅的真誠，就說：『你平生所理解的，試著說給我聽聽。』（楊）悅全部說了自己所見解的。（白雲）素禪師說：『你可能入佛，但不能入魔。』又說：『末後一句才是到達牢關。』像這樣過了半年，（白雲）素禪師才印可了他，仍然告誡他說：『我給你看的，都是正確的知見。我雖然為你點破，使你能夠自在受用，但恐怕你離開師父太早，不能完全領會其中的道理。』日後千萬不要繼承我的衣缽，後來出世繼承真凈禪師的，就是兜率悅禪師。 武庫禪師說：保寧勇禪師的兩個上首弟子處清、處凝，一同參學于白雲端禪師。處凝在侍者寮的時間最長。白雲端禪師有膈氣病，處凝常常煨蘿蔔以備不時之需。白雲端禪師作了傅大士講經因緣頌，其中說：『大士何曾解講經，志公方便且相成，一揮案上俱無取，直得梁王努眼睛。』（白雲端禪師）舉起這句問處凝說：『努眼睛是什麼？』這一句是為處凝說老婆禪啊。處凝以為是親耳聽聞，所以綴于頌下。後來處凝住舒州天柱山，處清住龍舒太平，有很大的機辯。處清對處凝說：『吾弟的禪，乃是為老和尚煨蘿蔔換來的。』 真歇換衣，且庵辭服 正宗贊說：真歇禪師，名清了。最初見到丹霞禪師，領悟了禪宗的宗旨。後來拜見長蘆照禪師。長蘆照禪師一見就器重他，命他做侍者。過了一年多，就讓他分座說法。不久，長蘆照禪師稱病退隱，命真歇禪師繼承席位，學者們如歸。拈香時，長蘆照禪師把衣缽交給真歇禪師，希望他拈出。等到看見是丹霞禪師的衣缽，長蘆照禪師命令左右扯去那件衣缽。真歇禪師預先在袖子里準備了布伽梨（一種僧衣），於是就搭上了。贊說：人前辨主，把布伽梨當面換來。 叢林盛事記載：真歇了禪師拈衣時說：『得法丹霞室，傳衣祖照庭，恩深轉無語，懷抱自分明。』長蘆照禪師不高興，抵奪他的衣缽。了禪師從此終身不搭法衣，最終繼承了丹霞淳禪師的衣缽。江湖上有見識的人都...
【English Translation】 English version: After more than a month, Zen Master Baiyun Su, because of his fondness for Yang Yue's sincerity, said, 'Try to tell me what you have understood in your life.' Yang Yue told him all that he had seen and understood. Zen Master Baiyun Su said, 'You may enter Buddhahood, but you cannot enter demonhood.' He also said, 'The last sentence is the arrival at the firm gate.' After half a year like this, Zen Master Baiyun Su approved of him and still warned him, 'What I show you are all correct views and understandings. Although I have pointed it out for you, so that you can use it freely, I am afraid that you will leave the master too early and will not be able to fully understand the principles.' In the future, never inherit my mantle. Later, the one who came into the world to inherit Zen Master Zhenjing was Zen Master Doushuai Yue. Zen Master Wuku said: The two leading disciples of Zen Master Baoning Yong, Chuqing and Chuning, studied together under Zen Master Baiyun Duan. Chuning was in the attendant's quarters for the longest time. Zen Master Baiyun Duan had a diaphragmatic ailment, and Chuning often simmered radishes to prepare for unexpected needs. Zen Master Baiyun Duan composed a verse on the causes and conditions of the Layman Fu's Sutra Lecture, which said: 'How could the Layman ever understand lecturing on the sutras? Zhigong conveniently assisted. With a wave of his hand, nothing was taken from the table, causing King Liang to strain his eyes.' (Zen Master Baiyun Duan) raised this sentence and asked Chuning, 'What is straining the eyes?' This sentence is to tell Chuning old woman Zen. Chuning thought he had heard it personally, so he added it to the verse. Later, Chuning lived on Mount Tianzhu in Shuzhou, and Chuqing lived in Taiping in Longshu, and had great eloquence. Chuqing said to Chuning, 'My brother's Zen was exchanged for simmering radishes for the old monk.' Zhenxie changes robes, and Qie'an resigns from his position. Zhengzong praised: Zen Master Zhenxie, named Qingliao. He first met Zen Master Danxia and understood the tenets of Zen Buddhism. Later, he visited Zen Master Changlu Zhao. Zen Master Changlu Zhao valued him at first sight and ordered him to be an attendant. After more than a year, he let him share the seat and preach the Dharma. Soon, Zen Master Changlu Zhao claimed illness and retired, ordering Zen Master Zhenxie to inherit the position, and scholars returned like coming home. When offering incense, Zen Master Changlu Zhao handed the robe to Zen Master Zhenxie, hoping that he would pick it up. When he saw that it was Zen Master Danxia's robe, Zen Master Changlu Zhao ordered the attendants to tear off the robe. Zen Master Zhenxie had prepared a cloth kasaya (a type of monk's robe) in his sleeve, so he put it on. The praise said: Identifying the master in front of people, he exchanged the cloth kasaya face to face. The flourishing events of the monastic community record: Zen Master Zhenxie Liao said when picking up the robe: 'Having obtained the Dharma in Danxia's room, passing on the robe in the court of Patriarch Zhao, the kindness is so deep that words fail, and the embrace is clearly distinguished.' Zen Master Changlu Zhao was unhappy and resisted his robe. Zen Master Liao never wore the Dharma robe for the rest of his life, and eventually inherited Zen Master Danxia Chun's mantle. All those with knowledge in the Jianghu...
雅其不忘本也。
叢林盛事曰。且庵仁和尚。越之上虞人。初自括蒼隨雪堂過衢之烏巨。因見雪堂普說曰。今之兄弟做工夫。正如習射。先安其足。從習其法。后雖無心。以久習故箭發皆中。喝一喝云。即今箭發也看看。仁不覺身倒作避箭勢。豁然大悟。歸梅山庵十六年。後天童覺和尚出隊至上虞。夜宿其庵。連榻與語。大奇之。既歸。夏末不請首座。主事白覺。覺云我首座早晚來也。乃遣侍者往越邀仁。仁才至即請歸首座寮。眾訝之。未幾令秉拂掛牌。眾服膺。后二年宏智入滅。妙喜主後事。兩班皆衣布。唯仁不肯成服。喜怪問之。仁乃密啟其事。妙喜曰元來是見雪堂來。后住長蘆法席大振。
祖慶廿箸 即庵一粥
叢林盛事曰。祖慶妙年而出世南源。移道林。一夕夢寶公以二十隻箸與之。既覺罔測。時劉樞密洪父帥金陵。以鐘山招之。一住二十年。中間因回祿復新之。豈偶然者哉。
繼燈錄曰。云居即庵慈覺禪師始登云居時。先一夕宿瑤田莊。夢伽藍安樂公謂曰汝與此山祇有一粥緣。后數年。蜀士有宦達于朝者。與師親故以云居虛席請師補其處。師欣然承命。將徴往夢竟。至瑤田莊而寂。
曇華桃嫩 法常梅熟
正宗贊曰。應庵禪師諱曇華。見虎丘作維那。欲命充首座。時
【現代漢語翻譯】 現代漢語譯本 雅其不忘本也。
《叢林盛事》記載：且庵仁和尚，是越州上虞（今浙江省紹興市上虞區）人。起初在括蒼山跟隨雪堂禪師前往衢州烏巨山。一次，他看到雪堂禪師開示說：『現在的修行人做功夫，就像練習射箭。首先要站穩腳跟，然後學習射箭的方法。之後即使不用心，因為長期練習的緣故，射出的箭都能命中目標。』雪堂禪師大喝一聲說：『現在箭已經射出，看看！』且庵仁不自覺地身體后倒，做出躲避箭的姿勢，豁然大悟。之後回到梅山庵住了十六年。後來天童覺和尚出隊來到上虞，晚上住在且庵仁的庵里，兩人同榻而臥，徹夜長談。天童覺和尚非常驚奇且庵仁的見解。回去后，在夏末沒有請首座，主管事務的人稟告天童覺和尚，天童覺和尚說：『我的首座早晚會來的。』於是派遣侍者前往越州邀請且庵仁。且庵仁剛到，天童覺和尚就請他擔任首座。眾人都感到驚訝。不久，天童覺和尚讓且庵仁主持法會，掛牌說法，眾人都心悅誠服。兩年後，宏智禪師圓寂，妙喜禪師主持後事。兩班僧人都穿著布衣，只有且庵仁不肯換上喪服。妙喜禪師奇怪地詢問他，且庵仁才私下告訴他開悟的經過。妙喜禪師說：『原來是見雪堂禪師開悟的。』之後且庵仁住持長蘆寺，弘揚佛法，非常興盛。
祖慶二十隻筷子 即庵一碗粥
《叢林盛事》記載：祖慶禪師年輕時就出世，住持南源寺，后移住道林寺。一天晚上，他夢見寶公給了他二十隻筷子。醒來後感到困惑不解。當時劉樞密洪父鎮守金陵（今江蘇省南京市），用鐘山寺邀請他前去住持。祖慶禪師在那裡住了二十年。期間鐘山寺因火災而重新修建，這難道是偶然的嗎？
《續燈錄》記載：云居即庵慈覺禪師剛到云居山時，先在一個晚上住在瑤田莊。夢見伽藍安樂公對他說：『你和這座山只有一碗粥的緣分。』幾年后，一位在朝廷做官的蜀地人，和即庵禪師關係很好，因為云居山住持的位置空缺，就請即庵禪師去那裡住持。即庵禪師高興地答應了。將要應邀前往時，最終應驗了夢境，在瑤田莊圓寂。
曇華的桃子鮮嫩 法常的梅子成熟
《正宗贊》記載：應庵禪師，法名曇華。在虎丘寺擔任維那（寺院中的一種職務），虎丘寺想讓他擔任首座。當時
【English Translation】 English version Ya, he does not forget his roots.
The 'Prosperous Events in Monasteries' records: Abbot Qie'an Ren, was a native of Shangyu in Yuezhou (present-day Shangyu District, Shaoxing City, Zhejiang Province). Initially, he followed Zen Master Xuetang from Kuocang Mountain to Wuju Mountain in Quzhou. Once, he saw Zen Master Xuetang giving a general sermon, saying: 'The way brothers practice cultivation now is just like practicing archery. First, stabilize your stance, then learn the method of archery. Afterwards, even without intention, because of long practice, all arrows shot will hit the target.' Zen Master Xuetang shouted: 'Now the arrow has been shot, look!' Ren unconsciously leaned back, making a gesture of dodging an arrow, and suddenly attained enlightenment. Afterwards, he returned to Meishan Hermitage and lived there for sixteen years. Later, Abbot Jue of Tiantong came to Shangyu with his team. He stayed overnight at Ren's hermitage, and they talked all night while sleeping on the same bed. Abbot Jue was very surprised by Ren's insights. After returning, he did not invite a chief seat at the end of summer. The person in charge reported to Abbot Jue, who said: 'My chief seat will come sooner or later.' So he sent a attendant to Yuezhou to invite Ren. As soon as Ren arrived, Abbot Jue invited him to take the position of chief seat. Everyone was surprised. Soon, Abbot Jue asked Ren to preside over the Dharma assembly and hang up the plaque to preach the Dharma, and everyone was convinced. Two years later, Zen Master Hongzhi passed away, and Zen Master Miaoxi presided over the funeral arrangements. Both groups of monks wore cloth clothes, but only Ren refused to change into mourning clothes. Zen Master Miaoxi asked him strangely, and Ren secretly told him about his enlightenment experience. Zen Master Miaoxi said: 'So you were enlightened by seeing Zen Master Xuetang.' Afterwards, Ren resided at Changlu Temple, promoted Buddhism, and it flourished greatly.
Zuqing Twenty Chopsticks, Jian One Bowl of Porridge
'Prosperous Events in Monasteries' records: Zen Master Zuqing left home at a young age and resided at Nanyuan Temple, later moving to Daolin Temple. One night, he dreamed that Baogong gave him twenty chopsticks. He felt confused after waking up. At that time, Liu Shumi Hongfu was stationed in Jinling (present-day Nanjing City, Jiangsu Province), and invited him to reside at Zhongshan Temple. Zen Master Zuqing lived there for twenty years. During this time, Zhongshan Temple was rebuilt due to a fire, was this a coincidence?
The 'Continued Records of the Lamp' records: When Zen Master Ji'an Cijue of Yunju first arrived at Yunju Mountain, he stayed overnight at Yaotian Village. He dreamed that Garan Anlegong said to him: 'You only have a relationship of one bowl of porridge with this mountain.' Several years later, a Shu person who was an official in the court, and had a good relationship with Zen Master Ji'an, invited Zen Master Ji'an to reside there because the position of abbot of Yunju Mountain was vacant. Zen Master Ji'an happily agreed. When he was about to go to the invitation, the dream finally came true, and he passed away in Yaotian Village.
Tanhua's Peaches are Tender, Fachang's Plums are Ripe
The 'Zhengzong Praise' records: Zen Master Ying'an, Dharma name Tanhua. Served as the director (a position in the monastery) at Tiger Hill Temple, and Tiger Hill Temple wanted him to take the position of chief seat. At that time
座下多有圓悟會中耆宿。言師後生。師聞作偈曰。江上青山殊未老。屋頭春色放教遲。人言洞里桃花嫩。未必人間有此枝。遂去。
傳燈錄曰。大梅山法常禪師初參大寂。問如何是佛。大寂云即心是佛。師即大悟。唐貞元中居於大梅山梅子真舊隱。時鹽官會下一僧入山采拄杖。迷路至庵所。問曰和尚在此山來多少時也。師曰只見四山青又黃。又問出山路向什麼處去。師曰隨流去。僧歸說似鹽官。鹽官曰。我在江西時曾見一僧。自後不知訊息。莫是此僧否。遂令僧去請出師。師有偈曰。摧殘枯木倚寒林。幾度逢春不變心。樵客遇之猶不顧。郢人那得苦追尋。大寂聞師住山。乃令一僧到問雲和尚見馬師得個什麼便住此山。師云。馬師向我道即心是佛。我便向這裡住。僧云馬師近日佛法又別。師云作么生別。僧云近日又道非心非佛。師云這老漢惑亂人未有了日。任他非心非佛。我只管即心即佛。其僧回舉似馬祖。祖云。大眾。梅子熟也。自此學者漸臻。師道彌著。
道信勿繩 慧能欠篩
傳燈錄曰。僧璨大師有沙彌道信。年始十四。禮師曰愿和尚慈悲乞與解脫法門。師曰誰縛汝。曰無人縛。師曰何更求解脫乎。信于言下大悟。祖庭事苑曰。那連耶舍讖偈曰。起自求無礙。師言我勿繩。此讖四祖也。
【現代漢語翻譯】 現代漢語譯本：座中有很多圓悟克勤禪師會下的年長僧人，說這位禪師是後生晚輩。禪師聽了，作偈說：『江上的青山一點也不顯老，屋邊的春色盡情地舒放，有人說山洞裡的桃花嬌嫩，未必人間真有這樣的花枝。』 於是離開了。
《傳燈錄》記載：大梅山法常禪師最初參訪馬祖道一禪師（709-788），問道：『如何是佛？』 馬祖道一禪師說：『即心是佛。』 法常禪師當下大悟。唐貞元（785-805）年間，法常禪師居住在大梅山梅子真的舊隱處。當時鹽官鎮海禪師會下有一個僧人入山采拄杖，迷路到了法常禪師的庵所，問道：『和尚在此山住了多久了？』 法常禪師說：『只見四山青了又黃。』 又問：『出山的路往哪裡去？』 法常禪師說：『隨流而去。』 僧人回去把情況告訴了鹽官鎮海禪師。鹽官鎮海禪師說：『我在江西的時候曾經見過一個僧人，之後就不知道他的訊息了，莫非就是這個僧人？』 於是派僧人去請法常禪師出山。法常禪師作偈說：『摧殘的枯木倚靠著寒冷的樹林，幾度春天來臨也不改變心。打柴的人遇到了尚且不顧，郢地的人哪裡會費力地去尋找？』 馬祖道一禪師聽說法常禪師住在山裡，就派一個僧人去問：『和尚您見馬祖道一禪師得到了什麼，便住在這山裡？』 法常禪師說：『馬祖道一禪師對我說「即心是佛」，我便在這裡住了。』 僧人說：『馬祖道一禪師近日的佛法又不一樣了。』 法常禪師說：『怎麼不一樣了？』 僧人說：『近日又說「非心非佛」。』 法常禪師說：『這老漢迷惑人沒完沒了。任他說非心非佛，我只管即心即佛。』 那個僧人回去把情況告訴了馬祖道一禪師，馬祖道一禪師說：『大眾，梅子熟了。』 從此，前來學習的人逐漸增多，法常禪師的道名也更加顯著。
道信禪師不用繩子（勿繩），慧能禪師欠缺篩子（欠篩）。
《傳燈錄》記載：僧璨大師有一個沙彌道信，年齡十四歲。向僧璨大師頂禮說：『愿和尚慈悲，乞求給予解脫法門。』 僧璨大師說：『誰束縛了你？』 道信說：『沒有人束縛我。』 僧璨大師說：『既然沒有人束縛你，還求解脫幹什麼呢？』 道信在言下大悟。《祖庭事苑》記載：那連耶舍（？-589）讖偈說：『起自求無礙，師言我勿繩。』 這句讖語說的是四祖道信禪師（580-651）。
【English Translation】 English version: Among those present were many senior monks from the assembly of Yuanwu Keqin (1063-1135), who said that this Chan master was a junior. Upon hearing this, the Chan master composed a verse: 'The green mountains on the river do not seem old at all; the spring colors by the house are allowed to bloom late. People say the peach blossoms in the cave are tender; it is not certain that such a branch exists in the human world.' Then he left.
The Transmission of the Lamp records: Chan Master Fachang of Mount Damei initially visited Mazu Daoyi (709-788), asking, 'What is Buddha?' Mazu Daoyi said, 'The mind itself is Buddha.' Chan Master Fachang immediately attained great enlightenment. During the Zhenyuan (785-805) era of the Tang Dynasty, Chan Master Fachang resided at the old hermitage of Meizi Zhen on Mount Damei. At that time, a monk from the assembly of Yanguan Zhenhai entered the mountain to gather walking sticks, got lost, and arrived at Chan Master Fachang's hermitage, asking, 'How long has the venerable one been on this mountain?' Chan Master Fachang said, 'I have only seen the four mountains green and then yellow.' He further asked, 'Which way is the path to leave the mountain?' Chan Master Fachang said, 'Go with the flow.' The monk returned and told Yanguan Zhenhai about the situation. Yanguan Zhenhai said, 'When I was in Jiangxi, I once saw a monk, and since then I have not known his whereabouts. Could it be this monk?' So he sent a monk to invite Chan Master Fachang out of the mountain. Chan Master Fachang composed a verse: 'A withered tree, broken and battered, leans against the cold forest; through several springs, its heart does not change. Woodcutters encounter it and still do not care; how could people from Ying laboriously seek it?' Mazu Daoyi, upon hearing that Chan Master Fachang was residing in the mountain, sent a monk to ask, 'What did the venerable one obtain from seeing Mazu Daoyi that you reside in this mountain?' Chan Master Fachang said, 'Mazu Daoyi told me, "The mind itself is Buddha," so I reside here.' The monk said, 'Mazu Daoyi's recent Dharma is different again.' Chan Master Fachang said, 'How is it different?' The monk said, 'Recently he has also said, "Neither mind nor Buddha."' Chan Master Fachang said, 'This old man confuses people endlessly. Let him say neither mind nor Buddha; I only adhere to the mind itself is Buddha.' That monk returned and told Mazu Daoyi about the situation. Mazu Daoyi said, 'Everyone, the plums are ripe.' From then on, the number of people coming to learn gradually increased, and Chan Master Fachang's reputation became even more prominent.
Daoxin (580-651) does not need a rope (wu sheng); Huineng (638-713) lacks a sieve (qian shai).
The Transmission of the Lamp records: Great Master Sengcan had a novice named Daoxin, who was fourteen years old. He prostrated to Great Master Sengcan, saying, 'May the venerable one be compassionate and grant me the Dharma gate of liberation.' Great Master Sengcan said, 'Who binds you?' Daoxin said, 'No one binds me.' Great Master Sengcan said, 'Since no one binds you, why seek liberation?' Daoxin attained great enlightenment upon hearing these words. The Garden of the Patriarchal Court records: Nalian Yeshe (? - 589) prophesied in a verse: 'Rising, seek freedom from obstruction; the master says, "I do not need a rope."' This prophecy refers to the Fourth Patriarch, Chan Master Daoxin (580-651).
六祖壇經曰。慧能便至黃梅禮拜五祖。祖問曰汝何方人慾求何物。慧能對曰。弟子是嶺南新州百姓。遠來禮師。惟求作佛不求余物。祖曰。這獦䝤根性太利。汝更勿言。著槽廠去。慧能退至後院。破柴踏碓經八月餘。(乃至)祖潛至碓坊。見能腰石舂米。語曰。求道之人為法忘軀。當如是乎。乃問曰米熟也未。慧能曰。米熟久矣。猶欠篩在。祖以杖擊碓三下而去。慧能即會祖意。三鼓入室。祖以袈裟遮圍。不令人見。為說金剛經。至應無所住而生其心。言下大悟。祖知悟本性。便傳頓教及衣缽云。汝為第六代祖。善自護念。廣度有情。
臨濟打爺 黃檗超師
臨濟行錄曰。師初在黃檗會下行業純一。首座云。汝何不去問堂頭和尚如何是佛法大意。師便去問。聲未絕黃檗便打。如是三度發問三度被打。來白首座云。幸蒙慈悲令某甲問訊和尚。自恨障緣不領深旨。今且辭去。師去辭。黃檗云。不得往別處去。汝向高安灘頭大愚處去。師到大愚問答。于言下大悟。辭大愚卻回黃檗。黃檗云。大愚有何言句。師遂舉前話。黃檗云作么生得這漢來待痛與一頓。師云。說什麼待來。即今便吃。隨後便掌。黃檗云這風顛漢卻來這裡捋虎鬚。師便喝。
傳燈錄曰。百丈一日謂眾曰。佛法不是小事。老僧昔再參馬祖
【現代漢語翻譯】 現代漢語譯本 《六祖壇經》中記載，慧能到達黃梅，禮拜五祖弘忍（禪宗第五祖）。弘忍問：『你是哪裡人？想要求什麼？』慧能回答：『弟子是嶺南新州（今廣東新興縣）的百姓，遠道而來拜見師父，只求成佛，不求其他。』弘忍說：『你這獦䝤（gé lǘ，指南方人，含輕蔑意）根性太利，你不要再說話了，到槽廠（舂米的地方）去吧。』慧能退到後院，劈柴、踩碓，經過八個多月。（乃至）弘忍悄悄來到碓坊，看見慧能腰上綁著石頭舂米，說道：『求道的人爲了佛法忘記身體的勞累，應當像這樣啊。』於是問：『米舂熟了嗎？』慧能說：『米早就舂熟了，還欠篩選。』弘忍用杖敲了碓三下就離開了。慧能立刻領會了弘忍的意思，三更時分進入弘忍的房間。弘忍用袈裟遮蓋住四周，不讓人看見，為慧能講解《金剛經》，講到『應無所住而生其心』時，慧能當下大悟。弘忍知道慧能已經領悟了本性，於是傳授頓教法門以及衣缽，說：『你就是第六代祖師了，好好守護自己的念頭，廣度有情眾生。』
臨濟打爺，黃檗超師
《臨濟錄》中記載，臨濟（禪宗大師）最初在黃檗（禪宗大師）門下，行為純樸專一。首座（寺院中職位最高的僧人）說：『你為什麼不去問堂頭和尚（住持）什麼是佛法大意？』臨濟便去問，話音未落，黃檗就打他。像這樣三次發問，三次被打。臨濟來告訴首座說：『幸蒙您慈悲，讓弟子去問訊和尚，只恨自己有業障，不能領會深奧的旨意，現在要告辭離開了。』臨濟去告辭，黃檗說：『不許你到別處去，你到高安灘頭（地名）大愚（禪宗大師）那裡去。』臨濟到了大愚那裡，經過問答，當下大悟。臨濟告別大愚，回到黃檗那裡。黃檗問：『大愚有什麼言語？』臨濟於是舉出之前的事情。黃檗說：『怎麼能把這小子弄來，好好打他一頓！』臨濟說：『說什麼等他來，現在就吃你一掌！』隨後就打了一掌。黃檗說：『這瘋顛的傢伙，竟然敢在這裡捋虎鬚！』臨濟便大喝一聲。
《傳燈錄》中記載，百丈（禪宗大師）有一天對大家說：『佛法不是小事，老僧我過去曾經兩次參拜馬祖（禪宗大師）。』
【English Translation】 English version The Sixth Patriarch's Platform Sutra states: Huineng (the Sixth Patriarch of Zen Buddhism) arrived at Huangmei and paid respects to the Fifth Patriarch Hongren (the Fifth Patriarch of Zen Buddhism). Hongren asked: 'Where are you from? What do you seek?' Huineng replied: 'This disciple is a commoner from Xinzhou (now Xinxing County, Guangdong) in Lingnan, and has come from afar to pay respects to the master, seeking only to become a Buddha and nothing else.' Hongren said: 'This barbarian (gé lǘ, referring to southerners, with a derogatory connotation) has such sharp faculties. You must not speak further, go to the mill.' Huineng retreated to the backyard, where he chopped firewood and worked the pestle for more than eight months. (Until) Hongren secretly went to the mill and saw Huineng with a stone tied to his waist, pounding rice. He said: 'A seeker of the Way forgets his body for the sake of the Dharma; it should be like this.' Then he asked: 'Is the rice done?' Huineng said: 'The rice has been done for a long time, it only lacks sifting.' Hongren struck the pestle three times with his staff and left. Huineng immediately understood Hongren's meaning and entered Hongren's room at the third watch (around midnight). Hongren covered the surroundings with his kasaya (Buddhist robe) to prevent others from seeing, and explained the Diamond Sutra to Huineng. When he reached the phrase 'one should produce a mind that dwells nowhere,' Huineng had a great enlightenment. Hongren knew that Huineng had realized his original nature, so he transmitted the Sudden Enlightenment teaching and the robe and bowl, saying: 'You are the Sixth Patriarch, take good care of your thoughts and widely liberate sentient beings.'
Linji Strikes His Father, Huangbo Surpasses His Teacher
The Linji Record states: Linji (Zen master) was initially under Huangbo (Zen master), and his conduct was pure and simple. The head monk (the highest-ranking monk in the temple) said: 'Why don't you ask the abbot what is the great meaning of the Buddha-dharma?' Linji went to ask, but before he could finish speaking, Huangbo struck him. He asked three times and was struck three times. Linji came to tell the head monk: 'I am fortunate to have received your kindness in allowing me to inquire of the abbot, but I regret that my karmic obstacles prevent me from understanding the profound meaning. Now I must take my leave.' Linji went to say goodbye, and Huangbo said: 'You are not allowed to go anywhere else. Go to Dayu (Zen master) at Gao'an Beach (place name).' Linji arrived at Dayu's place, and after questioning and answering, he had a great enlightenment. Linji bid farewell to Dayu and returned to Huangbo. Huangbo asked: 'What did Dayu say?' Linji then recounted the previous events. Huangbo said: 'How can we get that fellow here and give him a good beating!' Linji said: 'What are you talking about waiting for him to come? I'll give you a palm strike right now!' Then he struck him with his palm. Huangbo said: 'This crazy fellow dares to stroke the tiger's whiskers here!' Linji then shouted loudly.
The Transmission of the Lamp records: Baizhang (Zen master) once said to everyone: 'The Buddha-dharma is not a small matter. I, this old monk, have twice visited Mazu (Zen master) in the past.'
。被大師一喝。直得三日耳聾眼暗。時黃檗聞舉不覺吐舌。丈曰子已后莫承嗣馬祖去。檗云不然。今日因師舉。得見馬祖大機大用。然且不識馬祖。若嗣馬祖。已后喪我兒孫。丈云。如是如是。見與師齊減師半德。見過於師方堪傳授。子甚有超師之作。
荼陵有珠 香嚴無錐
五燈會元曰。茶陵郁山主不曾行腳。因廬山有化士至。論及宗門中事。教令看僧問法燈百尺竿頭如何進步。燈云惡。凡三年。一日乘驢度橋。一踏橋板而墮。忽然大悟。遂有頌云。我有神珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。因茲更不遊方。
聯燈錄曰。香嚴智閑禪師辭溈山。過南陽忠國師遺蹟。憩止草菴。一日芟除草木。因拋瓦礫擊竹作聲忽然省悟。乃述偈云。一擊忘所知。更不自修治。動容揚古路。不墮悄然機。處處無軌跡。聲色外威儀。諸方達道者。咸言上上機。溈山聞云此子徹也。時仰山云。此是心機意識著述得成。待惠寂親自勘過始得。仰山見師問云。和尚讚歎師兄發明大事。你試說看。師舉前頌。仰云此是宿習記持而成。若有正悟更別說看。師又作一偈云。去年貧未是貧。今年貧始是貧。去年貧尚有卓錐之地。今年貧錐也無。仰云。如來禪許師兄會。祖師禪未夢見在。師又作一偈云。我有一機。
【現代漢語翻譯】 現代漢語譯本：被大師一聲棒喝，（他）頓時三日耳聾眼花。當時黃檗（Huangbo，人名）聽說了這件事，不禁吐了吐舌頭。（趙）丈（Zhao Zhang，人名）說：『你以後不要繼承馬祖（Mazu，禪宗大師，709-788）的衣缽。』黃檗說：『不是這樣的。今天因為老師您提起這件事，我才得以見到馬祖的大機大用。然而，我仍然不認識馬祖。如果繼承馬祖的衣缽，以後會斷送我的兒孫。』（趙）丈說：『是這樣，是這樣。見解與老師相同，就減少了老師一半的德行；見解超過老師，才堪稱可以傳授。你很有超越老師的作為。』 荼陵（Chaling，地名）有（神）珠，香嚴（Xiangyan，地名）無錐。 《五燈會元》記載：茶陵（Chaling，地名）郁山（Yushan，山名）的住持不曾雲遊參學。因為廬山（Lushan，山名）有位化緣的僧人來到，談論到禪宗的事情，教他參看僧人問法燈（Fadeng，人名）『百尺竿頭如何進步』。法燈回答『惡』。這樣過了三年，一天（郁山住持）騎驢過橋，一腳踩在橋板上掉了下去，忽然大悟。於是作頌說：『我有一顆神珠，長久被塵勞所禁錮。今天塵埃散盡光明生，照破山河萬朵。』因此不再四處遊方。 《聯燈錄》記載：香嚴（Xiangyan，地名）智閑（Zhixian，人名）禪師告別溈山（Weishan，山名），經過南陽（Nanyang，地名）忠國師（Zhongguo，人名）的遺蹟，在草菴休息。一天，他砍除草木，因為拋瓦片擊中竹子發出聲音而忽然醒悟。於是作偈說：『一擊忘卻了所知，更不再自我修飾治理。舉手投足都展現古人的道路，不落入悄然寂靜的禪機。處處都沒有軌跡，（展現）聲色之外的威儀。各地的得道者，都說這是上上之機。』溈山（Weishan，山名）聽了說：『這個孩子徹悟了。』當時仰山（Yangshan，人名）說：『這是用心機意識寫成的，要等惠寂（Huiji，人名，仰山自己的法號）親自勘驗過才可以。』仰山見到（智閑禪師）問：『和尚讚歎師兄發明大事，你試著說說看。』（智閑禪師）舉出之前的頌。仰山說：『這是宿世的習氣記憶而成的。如果真正有所悟，再說些別的看看。』（智閑禪師）又作一偈說：『去年貧窮還不是真正的貧窮，今年貧窮才是真正的貧窮。去年貧窮尚有立錐之地，今年貧窮連錐子都沒有了。』仰山說：『如來禪允許師兄你會，祖師禪還沒夢見到呢。』（智閑禪師）又作一偈說：『我有一機，』
【English Translation】 English version: After being shouted at by the master, (he) immediately became deaf and blind for three days. At that time, Huangbo (a person's name) heard about this and couldn't help but stick out his tongue. (Zhao) Zhang (a person's name) said, 'You must not inherit Mazu's (a Chan master, 709-788) mantle in the future.' Huangbo said, 'That's not the case. Today, because you, teacher, mentioned this matter, I was able to see Mazu's great function and great use. However, I still do not recognize Mazu. If I inherit Mazu's mantle, I will ruin my descendants in the future.' (Zhao) Zhang said, 'That's right, that's right. Having the same understanding as the teacher reduces the teacher's virtue by half; having an understanding that surpasses the teacher is worthy of being passed on. You have a great ability to surpass the teacher.' Chaling (a place name) has a (divine) pearl, Xiangyan (a place name) has no awl. 'Wudeng Huiyuan' records: The abbot of Yushan (a mountain name) in Chaling (a place name) had never traveled to study. Because a monk from Lushan (a mountain name) came to solicit alms and talked about Chan Buddhism, he taught him to consult the monk Fadeng (a person's name) about 'How to progress from the top of a hundred-foot pole?' Fadeng answered 'Evil.' After three years, one day (the abbot of Yushan) was riding a donkey across a bridge, stepped on a bridge plank and fell down, and suddenly had a great enlightenment. So he composed a verse saying: 'I have a divine pearl, long imprisoned by worldly troubles. Today, the dust is gone and the light is born, illuminating thousands of mountains and rivers.' Therefore, he no longer traveled around. 'Liandeng Lu' records: Chan Master Zhixian (a person's name) of Xiangyan (a place name) bid farewell to Weishan (a mountain name), passed by the relics of National Teacher Zhongguo (a person's name) of Nanyang (a place name), and rested in a thatched hut. One day, he was cutting down weeds, and suddenly woke up because he threw a tile and hit a bamboo, making a sound. So he composed a verse saying: 'One strike forgets what is known, and no longer self-cultivates and governs. Every move shows the path of the ancients, and does not fall into the silent and quiet Chan opportunity. There are no traces everywhere, (showing) the dignity beyond sound and color. All the enlightened people say that this is the highest opportunity.' Weishan (a mountain name) heard this and said, 'This child has thoroughly understood.' At that time, Yangshan (a person's name) said, 'This is written with mental effort and consciousness. It must be examined by Huiji (a person's name, Yangshan's own Dharma name) himself before it can be done.' Yangshan saw (Chan Master Zhixian) and asked, 'The abbot praised your brother for discovering great things, try to talk about it.' (Chan Master Zhixian) cited the previous verse. Yangshan said, 'This is formed by the habits and memories of past lives. If you really have some enlightenment, say something else to see.' (Chan Master Zhixian) also composed a verse saying: 'Last year's poverty was not true poverty, this year's poverty is true poverty. Last year's poverty still had a place to stand, this year's poverty doesn't even have an awl.' Yangshan said, 'The Tathagata Chan allows you to understand, but the Patriarch Chan has not even been dreamed of.' (Chan Master Zhixian) also composed a verse saying: 'I have a machine,'
瞬目視伊。若又不會。別喚沙彌。仰即報溈山云。且喜香嚴師兄會祖師禪也。
慧日論藥 柴石因棋
羅湖野錄曰。廬山慧日雅禪師乃真凈高弟。嘗著禪本草一篇曰。禪味甘性涼。安心臟。祛邪氣。辟壅滯。通血脈。清神益志。駐顏色。除熱惱。去穢惡。善解諸毒。能調眾病。藥生人間有大小皮肉骨髓精粗之異。獲其精者為良。故凡聖尊卑悉能療之。餘者多於叢林中吟風詠月。世有徒輩多采聲殼為藥。食者誤人性命。幽通密顯非證者莫識。不假修煉炮製。一服脫其苦惱。如縛發解。其功若神。令人長壽。故佛祖以此藥療一切眾生病。號大醫王。若世明燈破諸執暗。所慮迷亂幽蔽不信。病在膏肓。妄染鬼神流浪生死者。不可救焉。傷哉。噫。
僧寶傳曰。浮山遠禪師。初歐陽文忠公聞遠奇逸。造其室。未有以異之。與客棋。遠坐其旁。文忠收局。請遠因棋說法。乃鳴鼓升座曰。若論此事。如兩家著棋相似。何謂也。敵手知音當機不讓。若是綴五饒三。又通一路始得。有一般底。只解閉門作活。不會奪角沖關。硬節與虎口齊彰。局破后徒勞逴斡。所以道肥邊易得瘦肚難求。思行則往往失黏。心粗而時時頭撞。休夸國手。謾說神仙。贏局輸籌則不問。且道黑白未分時一著落在什麼處。良久曰。從前十九路
【現代漢語翻譯】 現代漢語譯本 眨眼示意。如果還是不明白，就叫其他沙彌來。仰山立刻稟告溈山（溈山，人名）說：『可喜香嚴師兄領會了祖師禪啊。』
慧日論藥 柴石因棋
《羅湖野錄》記載：廬山慧日雅禪師是真凈禪師的高足。曾經寫了一篇《禪本草》，說：『禪味甘涼，安心臟，祛邪氣，辟壅滯，通血脈，清神益志，駐顏色，除熱惱，去穢惡，善解諸毒，能調眾病。藥生人間有大小皮肉骨髓精粗之異，獲得其精華的才是良藥。所以凡夫聖人、尊貴卑賤都能用它來治療。其餘的多數在叢林中吟風詠月。世上的徒弟們大多采摘聲音外殼作為藥物，食用的人會誤人性命。幽深微妙的道理，不是證悟的人無法認識。不需要修煉炮製，一服用就能解除苦惱，如同解開束髮的繩子，其功效神奇。令人長壽。所以佛祖用這種藥來治療一切眾生的疾病，號稱大醫王。如同世間的明燈，破除各種執著的黑暗。所擔心的是迷惑混亂、幽暗蔽塞而不相信，病入膏肓，妄自染上鬼神，流浪生死的人，無法救治啊。可悲啊！唉！』
《僧寶傳》記載：浮山遠禪師，當初歐陽文忠公（歐陽文忠公，人名）聽說遠禪師奇特灑脫，到他的住所拜訪，但沒有發現什麼特別之處。當時正與客人下棋，遠禪師坐在旁邊。文忠公收起棋局，請遠禪師借下棋來說法。遠禪師於是鳴鼓升座說：『如果談論這件事，就像兩家下棋一樣。為什麼這麼說呢？棋逢對手，知音難覓，當機立斷，毫不相讓。如果是讓五子饒三子，又打通一條路才行。有一種人，只懂得閉門造車，不會奪角沖關，硬節和虎口都明顯暴露出來，棋局破了之後，徒勞地奔波。所以說肥邊容易得到，瘦肚難以尋求。思慮過多往往會失去聯繫，心粗則時時碰壁。休要誇耀國手，不要說神仙。贏棋輸籌且不論，且說黑白未分時，一著落在什麼地方？』良久才說：『從前十九路。』
【English Translation】 English version He winked to signal him. If he still didn't understand, he would call another novice. Yangshan immediately reported to Weishan (Weishan, a person's name), saying, 'Congratulations, Senior Brother Xiangyan, for understanding the Zen of the Patriarchs!'
Huiri on Medicine Chai Shi on Chess
The 'Luohu Yelu' records: Zen Master Huiri Ya of Mount Lu was a prominent disciple of Zen Master Zhenjing. He once wrote a 'Zen Materia Medica,' saying: 'The taste of Zen is sweet and cool, it calms the heart, dispels evil influences, removes stagnation, clears the blood vessels, clears the mind and benefits the will, preserves the complexion, eliminates heat and vexation, removes filth and evil, and is good at resolving all poisons, and can regulate all diseases. Medicines born in the human world have differences in size, skin, flesh, bone, marrow, essence, coarseness, and fineness. Those who obtain its essence are good medicines. Therefore, ordinary people, sages, the noble, and the lowly can all use it to treat diseases. The rest mostly chant wind and moon in the jungle. Most of the disciples in the world pick the outer shells of sounds as medicine, and those who eat it will mislead people's lives. Those who are not enlightened cannot recognize the profound and subtle principles. It does not require cultivation or processing. One dose can relieve suffering, like untying a bound hair, and its effect is miraculous. It makes people live longer. Therefore, the Buddha uses this medicine to treat the diseases of all sentient beings and is called the Great Physician King. It is like a bright lamp in the world, breaking through the darkness of various attachments. What is worried about is that those who are confused, chaotic, dark, and obscured do not believe, and those who are sick in the marrow, falsely infected with ghosts and gods, and wandering in birth and death, cannot be saved. Alas! Alas!'
The 'Biographies of Eminent Monks' records: Zen Master Fushan Yuan, initially, Ouyang Wenzhong Gong (Ouyang Wenzhong Gong, a person's name) heard that Zen Master Yuan was peculiar and unrestrained, and visited his residence, but did not find anything special. He was playing chess with a guest at the time, and Zen Master Yuan was sitting next to him. Wenzhong Gong put away the chess game and asked Zen Master Yuan to explain the Dharma using chess as an analogy. Zen Master Yuan then sounded the drum and ascended the seat, saying: 'If we talk about this matter, it is like two families playing chess. Why do I say this? An opponent is hard to find, a confidant is rare, and one must make decisive decisions and not give in. If you give five pieces and let three pieces, you have to open up a path. There are some people who only know how to work behind closed doors and do not know how to seize corners and break through barriers. The hard joints and tiger's mouths are clearly exposed. After the game is broken, it is futile to run around. Therefore, it is said that it is easy to get a fat side, but difficult to find a thin belly. Too much thinking often leads to loss of connection, and a rough mind often bumps into walls. Do not boast about national players, do not talk about immortals. Winning or losing is not the point, but where does a move fall when black and white are not yet distinguished?' After a long time, he said: 'Nineteen roads from the past.'
。迷悟幾多人。文忠加嘆久之。
祖元戒神 天然騎聖
羅湖野錄曰。雁山能仁祖元禪師參妙喜和尚于海上洋嶼庵。后居連江縣福嚴庵。食指猥眾日不暇給。庵有伽藍土偶甚伙。遂揭偈于祠曉之曰。小庵小舍小叢林。土地何須八九人。若解輸番來打供。免教碎作一堆塵。是夕神致夢于山前檀越。愿如所戒。
傳燈錄曰。丹霞天然禪師抵南嶽。石頭曰著槽廠去。師禮謝入行者房。一日石頭告眾曰。來日刬佛殿前草。到來日。大眾童行各備鍬钁刬草。獨師以盆盛水凈頭。于和尚前胡跪。石頭見而笑之便與剃髮。又為說戒法。師乃掩耳而出。便往江西謁馬祖。未參禮便入僧堂騎聖僧頸而坐。時大眾驚愕遽報馬師。馬躬入堂視之。曰我子天然。師即下地禮拜曰謝師賜法號。因名天然。
大隨服務 隱之持凈
人天寶鑑曰。大隋真禪師。族本簪纓。妙齡夙悟。決志尋師。遂南下見藥山道吾。次謁大溈。服勤眾務。食不至充臥不求暖。清苦煉行履操不群。大溈常器之。師示眾曰。老僧行腳時到諸方。多是一千少是三百。眾在其中經冬過夏。未省時中空過。向洞山會裡做飯七年。洞山會中做柴頭三年。重處即便先去。只是了得自己時中。幹他人甚麼事。如諸佛菩薩皆是積劫勤苦方得成就。似諸阇黎。
【現代漢語翻譯】 現代漢語譯本：多少人迷惑，多少人覺悟。文忠對此感嘆了很久。
祖元告誡神靈，天然騎在聖僧頭上
《羅湖野錄》記載，雁山能仁寺的祖元禪師在海上的洋嶼庵參拜妙喜和尚。後來住在連江縣的福嚴庵。來吃飯的人很多，每天都忙不過來。庵里有很多伽藍神（寺廟守護神）的泥塑像。於是他寫了一首偈（佛教詩歌）貼在神祠前告誡神靈：『小庵小舍小叢林，土地何須八九人。若解輸番來打供，免教碎作一堆塵。』（小庵小舍小叢林，土地神何必有八九個？如果懂得輪流來供奉，免得我把你們打碎成一堆塵土。）當晚，神靈託夢給山前的施主，表示願意按照祖元禪師的告誡去做。
《傳燈錄》記載，丹霞天然禪師到達南嶽。石頭希遷禪師說：『到槽廠（飼養牲畜的地方）去。』天然禪師行禮感謝後進入行者的房間。一天，石頭希遷禪師告訴大家說：『明天鏟佛殿前的草。』到了第二天，大家都拿著鍬和鋤頭去剷草，只有天然禪師用盆盛水洗頭，在石頭希遷禪師面前跪著。石頭希遷禪師看到后笑了笑，就給他剃了發，又為他說戒法。天然禪師聽了捂著耳朵跑了出去，便前往江西拜見馬祖道一禪師。還沒參拜就進入僧堂，騎在聖僧（佛像）的脖子上坐著。當時大家都很驚訝，趕緊報告馬祖。馬祖親自進入僧堂觀看，說：『我的兒子天然。』天然禪師立刻從地上下來禮拜說：『感謝師父賜予法號。』因此得名天然。
大隨服務大眾，隱之保持清凈
《人天寶鑑》記載，大隋真禪師，家族世代為官。從小就很有悟性，決心尋找明師。於是南下拜見藥山道吾禪師，又拜見大溈靈佑禪師，勤勞地為大家服務，吃飯吃不飽，睡覺不求溫暖，清苦修行，品行與衆不同。大溈靈佑禪師經常器重他。大隋真禪師開示大眾說：『老僧我行腳的時候到過很多地方，多的時候有一千人，少的時候也有三百人。大家在這裡經過冬天和夏天，沒有浪費一點時間。我在洞山（位於江西宜豐）寺里做了七年飯，在洞山寺里砍了三年柴。辛苦的事情我就先去做。只是了悟了自己的本性，和其他人有什麼關係呢？像諸佛菩薩都是經過無數劫的勤苦修行才得以成就的。像各位。』
【English Translation】 English version: How many are deluded, how many are enlightened. Wenzhong sighed at this for a long time.
Zuyuan admonishes the spirits, Tianran rides on the neck of the holy monk
The 'Luohu Yelu' records that Zen Master Zuyuan of Nengren Temple on Yan Mountain visited Master Miaoxi at Yangyu Hermitage on the sea. Later, he lived in Fuyan Hermitage in Lianjiang County. There were so many people coming to eat that he couldn't handle it every day. There were many clay statues of Garan gods (temple guardian deities) in the hermitage. So he wrote a verse (Buddhist poem) and posted it in front of the shrine to admonish the gods: 'Small hermitage, small temple, small monastery, why need eight or nine land gods? If you understand how to take turns to make offerings, you can avoid being smashed into a pile of dust.' That night, the god appeared in a dream to the benefactor in front of the mountain, expressing his willingness to follow Zen Master Zuyuan's admonition.
The 'Transmission of the Lamp' records that Zen Master Tianran of Danxia arrived at Mount Nan. Zen Master Shitou Xiqian said: 'Go to the trough factory (a place for raising livestock).' Zen Master Tianran bowed and thanked him before entering the room of the practitioner. One day, Zen Master Shitou Xiqian told everyone: 'Tomorrow, clear the grass in front of the Buddha hall.' The next day, everyone took hoes and shovels to clear the grass, but Zen Master Tianran filled a basin with water to wash his head and knelt in front of Zen Master Shitou Xiqian. Zen Master Shitou Xiqian smiled when he saw this, shaved his head, and then told him the precepts. Zen Master Tianran covered his ears and ran out, then went to Jiangxi to visit Master Mazu Daoyi. Before paying his respects, he entered the monks' hall and sat on the neck of the holy monk (Buddha statue). At that time, everyone was surprised and quickly reported to Master Mazu. Master Mazu personally entered the monks' hall to watch and said: 'My son is Tianran.' Zen Master Tianran immediately got off the ground and bowed, saying: 'Thank you, Master, for bestowing the Dharma name.' Therefore, he was named Tianran.
Dasui serves the public, Yin Zhi maintains purity
The 'Mirror of Humans and Gods' records that Zen Master Dasui Zhen's family had been officials for generations. He had great enlightenment since he was young and was determined to find a teacher. So he went south to visit Zen Master Yaoshan Daowu, and then visited Zen Master Dawei Lingyou, diligently serving everyone, not eating enough, not seeking warmth when sleeping, practicing diligently, and his conduct was different from others. Zen Master Dawei Lingyou often valued him. Zen Master Dasui Zhen instructed the public: 'When I, the old monk, traveled around, I went to many places, sometimes with a thousand people, sometimes with three hundred people. Everyone here has spent winter and summer without wasting any time. I cooked rice in Dongshan (located in Yifeng, Jiangxi) Temple for seven years, and chopped firewood in Dongshan Temple for three years. I will do the hard work first. It's just that I have realized my own nature, what does it have to do with others? Like all Buddhas and Bodhisattvas, they have achieved enlightenment through countless kalpas of diligent practice. Like you all.'
還曾捨得甚麼身命。作甚麼勤苦。便道我會出世間法。世間法尚不會。
雪竇重顯禪師。字隱之。備用清規曰。凈頭之職。觸邊明凈。道業圓成。雪竇在靈隱服勤斯勞矣。月江錄振持凈求警䇿偈曰。生苕帚。破糞箕。得便宜是落便宜。這般標緻誰相似。靈鷲山中有隱之。
圓照載歸 宏智舁請
僧寶傳曰。圓照禪師。諱宗本。初師事蘇州承天永安道升。既主瑞光。法席日盛。杭州太守陳公襄以承天興教二剎堅請。欲往而蘇人留之益甚。又以凈慈懇請之曰。借師三年為此邦植福。不敢久占。本嘖嘖曰。誰不欲作福。蘇人識其意。聽赴之。學者又倍于瑞光。既而蘇人以萬壽龍華二剎請擇居之。迎者千餘人。曰始借我師三年。今九載矣。義當見還。欲奪以歸。杭州守使縣尉將卒徒護之。乃不敢奪。元豐五年以道場付其門人善本。而居於瑞峰庵。蘇人聞之謀奪之。懼力不勝。欲發而未敢也。時今待制曾公孝序適在蘇。嘗問道于本而得其至要。因謁之庵中。具舟江津。既辭去。本送之。登舟語笑中載而歸。以慰蘇人之思。於是歸本于穹隆山福臻院。
叢林盛事曰。宏智禪師住圓通時。夜夢作一聯云。松徑蕭森窈窕門。到時微月正黃昏。自是數年杳不省此。建炎間避虜。一笠過東浙。抵天童。適主者退席
。師自舟中破曉入山。恰是天明時節。見松徑蕭森月蒙煙靄。忽省向來夢中之句。及歸旦過。雖不言名字。而兄弟已有識者曰。此乃長蘆長老也。胡為至此。密報主事。主事即申使府。府喜不自勝。蓋夜夢神人報云。天童主人乃隰州古佛也。即出帖差官至。旦過請之。師堅不肯。乃被旦過。兄弟硬舁歸方丈。一住三十年。洞上之宗旨由茲大振。
寂照遵記 懷志守命
拈崖漫錄曰。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。叟嘗囑以福鮮。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(此拆愿做閑人四字也)。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。
緇門崇行錄曰。宋懷志。金華人。幼業講。因一禪者激發。棄講參方。晚至洞山得法于真凈文禪師。久之辭去。真凈囑曰。子禪雖逸格。惜緣不勝耳。志拜受命。至袁州。州人請住持楊岐。掣肘而去。游湘。上潭牧請住上封北禪皆不受。庵于衡岳二十餘年。有偈曰。萬機休罷付癡憨。軌跡時容野鹿參。不脫麻衣拳作枕。幾生夢在緣蘿庵。贊曰。顯達人之所欲。遵遺命而力拒諸請。可不謂難乎。今人嗜名利棄禮義。不請而往者紛如矣。尚何憶乎師命。
慈明偶欲 白雲太早
僧寶傳曰。慈明禪師。諱楚圓。造汾陽。服役七年辭去。楊大年以書抵宜春太守黃宗旦。使請公出世說法。守虛南原致公。公不赴。旋特謁候守願行。守問其故。對曰。始為讓。今偶欲之耳。守大賢之。住三年。棄去。
禪門寶訓曰。白雲初住九江承天。次遷圓通。齒甚少。時晦堂在寶峰謂月公晦曰。新圓通洞徹見元。不忝楊岐之嗣。惜乎發用太早。非叢林福。公晦因問其故。晦堂曰。功名美器造物惜之。不與人全。人固欲之。天必奪之。逮白雲終於舒之海會。方五十六歲。識者謂晦堂知幾。而知微真哲人矣。
此庵布袋 香林紙襖
此庵景元禪師。圓悟容為侍者。圓悟嘗謂人曰。我有些子禪。
【現代漢語翻譯】 現代漢語譯本： 可以少感到慚愧了。
《緇門崇行錄》記載：宋朝的懷志禪師，是金華人。年幼時學習講經，因為一位禪者的啓發，放棄講經而參訪各地。晚年到洞山，在真凈文禪師處得法。很久之後向真凈禪師告辭，真凈禪師囑咐他說：『你的禪雖然超脫，可惜緣分不夠深厚。』懷志禪師拜謝接受命令。到達袁州，袁州人請他主持楊岐寺，他推辭離開了。遊歷湘地，上潭牧請他主持上封北禪寺，他都不接受。在衡岳搭庵居住二十多年。他有一首偈語說：『萬事都放下變得癡傻，行蹤有時容許野鹿來訪。不脫麻衣用拳頭當枕頭，幾生都在緣蘿庵中做夢。』讚語說：顯達是人們所希望的，懷志禪師遵從師父的遺命而極力拒絕各種邀請，這難道不是很難做到的嗎？現在的人貪圖名利，拋棄禮義，不請自來的人很多啊，哪裡還記得師父的命令呢？
慈明禪師偶爾想去，白雲禪師過早顯露才華。
《僧寶傳》記載：慈明禪師，名楚圓。到汾陽，服役七年之後告辭離開。楊大年寫信給宜春太守黃宗旦，讓他請慈明禪師出世說法。太守派人到南原請他，慈明禪師不去。後來特意去拜訪太守，表示願意前往。太守問他原因，他回答說：『開始是爲了謙讓，現在偶爾想去了。』太守認為他很賢能。慈明禪師在宜春住了三年，然後離開了。
《禪門寶訓》記載：白雲禪師最初住在九江承天寺，後來遷到圓通寺。年紀很小。當時晦堂禪師在寶峰寺，對月公晦禪師說：『新來的圓通寺住持洞徹本源，沒有辱沒楊岐宗的傳承。可惜他顯露才華太早，不是叢林的福氣。』月公晦禪師問他原因，晦堂禪師說：『功名和美好的器物，造物主會加以珍惜，不會完全給人。人即使想要得到，上天也一定會奪走。』等到白雲禪師在舒州海會寺圓寂時，才五十六歲。有見識的人認為晦堂禪師懂得天機，而且能洞察細微之處，真是個有智慧的人啊。
此庵禪師的布袋，香林禪師的紙襖。
此庵景元禪師，是圓悟禪師的侍者。圓悟禪師曾經對人說：『我有一些禪。』 English version: Can feel less ashamed.
The 'Zimen Chongxing Lu' records: Chan Master Huaizhi of the Song Dynasty (960-1279), was a native of Jinhua. In his youth, he studied sutra lecturing, but inspired by a Chan practitioner, he abandoned lecturing and traveled to various places for practice. In his later years, he arrived at Dongshan and attained enlightenment under Chan Master Zhenjing Wen. After a long time, he bid farewell to Chan Master Zhenjing, who instructed him: 'Your Chan is extraordinary, but unfortunately, your affinity is not deep enough.' Chan Master Huaizhi bowed and accepted the order. Upon arriving in Yuanzhou, the people of Yuanzhou invited him to preside over Yangqi Temple, but he declined and left. Traveling to Xiang, Tan Mu invited him to preside over Shangfeng Bei Chan Temple, but he refused both times. He built a hermitage on Mount Heng and lived there for more than twenty years. He had a verse that said: 'All affairs are put down, becoming foolish and simple, traces sometimes allow wild deer to visit. Not taking off the hemp robe, using a fist as a pillow, for several lifetimes dreaming in the Yuanluo hermitage.' The eulogy says: Prominence is what people desire, Chan Master Huaizhi followed his master's instructions and strongly refused various invitations, is this not difficult to do? Nowadays, people are greedy for fame and profit, abandoning etiquette and righteousness, many come uninvited, how can they still remember the master's orders?
Chan Master Ciming occasionally wanted to go, Chan Master Baiyun revealed his talent too early.
The 'Sengbao Zhuan' records: Chan Master Ciming, named Chuyuan. Arrived at Fenyang, served for seven years before bidding farewell. Yang Danian wrote a letter to Huang Zongdan, the prefect of Yichun, asking him to invite Chan Master Ciming to appear in the world and preach the Dharma. The prefect sent someone to Nan Yuan to invite him, but Chan Master Ciming did not go. Later, he made a special visit to the prefect, expressing his willingness to go. The prefect asked him the reason, and he replied: 'At first it was for humility, now I occasionally want to go.' The prefect considered him very virtuous. Chan Master Ciming lived in Yichun for three years, and then left.
The 'Chanmen Bao Xun' records: Chan Master Baiyun initially lived in Chengtian Temple in Jiujiang, and later moved to Yuantong Temple. He was very young. At that time, Chan Master Huitang was at Baofeng Temple, and said to Chan Master Yuegong Hui: 'The new abbot of Yuantong Temple has thoroughly seen the origin, and has not disgraced the lineage of Yangqi. It is a pity that he revealed his talent too early, it is not a blessing for the Sangha.' Chan Master Yuegong Hui asked him the reason, and Chan Master Huitang said: 'Fame and beautiful objects, the creator will cherish them, and will not give them completely to people. Even if people want to get them, Heaven will definitely take them away.' By the time Chan Master Baiyun passed away at Haihui Temple in Shuzhou, he was only fifty-six years old. Knowledgeable people believed that Chan Master Huitang understood the secrets of heaven, and could see the subtle details, he was truly a wise man.
Chan Master Ciam's cloth bag, Chan Master Xianglin's paper robe.
Chan Master Ciam Jingyuan was Chan Master Yuanwu's attendant. Chan Master Yuanwu once said to people: 'I have some Chan.'
【English Translation】 Can feel less ashamed. The 'Zimen Chongxing Lu' records: Chan Master Huaizhi of the Song Dynasty (960-1279), was a native of Jinhua. In his youth, he studied sutra lecturing, but inspired by a Chan practitioner, he abandoned lecturing and traveled to various places for practice. In his later years, he arrived at Dongshan and attained enlightenment under Chan Master Zhenjing Wen. After a long time, he bid farewell to Chan Master Zhenjing, who instructed him: 'Your Chan is extraordinary, but unfortunately, your affinity is not deep enough.' Chan Master Huaizhi bowed and accepted the order. Upon arriving in Yuanzhou, the people of Yuanzhou invited him to preside over Yangqi Temple, but he declined and left. Traveling to Xiang, Tan Mu invited him to preside over Shangfeng Bei Chan Temple, but he refused both times. He built a hermitage on Mount Heng and lived there for more than twenty years. He had a verse that said: 'All affairs are put down, becoming foolish and simple, traces sometimes allow wild deer to visit. Not taking off the hemp robe, using a fist as a pillow, for several lifetimes dreaming in the Yuanluo hermitage.' The eulogy says: Prominence is what people desire, Chan Master Huaizhi followed his master's instructions and strongly refused various invitations, is this not difficult to do? Nowadays, people are greedy for fame and profit, abandoning etiquette and righteousness, many come uninvited, how can they still remember the master's orders? Chan Master Ciming occasionally wanted to go, Chan Master Baiyun revealed his talent too early. The 'Sengbao Zhuan' records: Chan Master Ciming, named Chuyuan. Arrived at Fenyang, served for seven years before bidding farewell. Yang Danian wrote a letter to Huang Zongdan, the prefect of Yichun, asking him to invite Chan Master Ciming to appear in the world and preach the Dharma. The prefect sent someone to Nan Yuan to invite him, but Chan Master Ciming did not go. Later, he made a special visit to the prefect, expressing his willingness to go. The prefect asked him the reason, and he replied: 'At first it was for humility, now I occasionally want to go.' The prefect considered him very virtuous. Chan Master Ciming lived in Yichun for three years, and then left. The 'Chanmen Bao Xun' records: Chan Master Baiyun initially lived in Chengtian Temple in Jiujiang, and later moved to Yuantong Temple. He was very young. At that time, Chan Master Huitang was at Baofeng Temple, and said to Chan Master Yuegong Hui: 'The new abbot of Yuantong Temple has thoroughly seen the origin, and has not disgraced the lineage of Yangqi. It is a pity that he revealed his talent too early, it is not a blessing for the Sangha.' Chan Master Yuegong Hui asked him the reason, and Chan Master Huitang said: 'Fame and beautiful objects, the creator will cherish them, and will not give them completely to people. Even if people want to get them, Heaven will definitely take them away.' By the time Chan Master Baiyun passed away at Haihui Temple in Shuzhou, he was only fifty-six years old. Knowledgeable people believed that Chan Master Huitang understood the secrets of heaven, and could see the subtle details, he was truly a wise man. Chan Master Ciam's cloth bag, Chan Master Xianglin's paper robe. Chan Master Ciam Jingyuan was Chan Master Yuanwu's attendant. Chan Master Yuanwu once said to people: 'I have some Chan.'
被元兄一布袋盛將去也。叢林以元布袋稱之。
林間錄曰。佛印禪師曰。雲門和尚說法如雲。絕不喜人記錄其語。見必罵逐曰。汝口不用。反記我語。他時定販賣我去。今對機室中錄。皆香林明教以紙為衣。隨所聞隨即書之。香林。名澄遠。碧巖曰。香林出蜀方。至雲門作十八年。雲門凡有一言一句。都收在遠侍者處。后歸蜀。住青城香林。
笑隱送侍者偈曰。有語不須抄紙襖。
雪峰笊籬 慧安栲栳
擊節錄曰。巖頭擔鋤頭行腳。到處只做園頭。雪峰擔笊籬木杓行腳。到處作典座。欽山將熨斗剪刀針線行腳。到處與人做衣。到個住處。三人亙為賓主。作小參。舉公案。
武庫曰。洪州奉新縣慧安院法席久虛。太守移書寶峰真凈禪師。命擇人主之。頭首知事耆宿輩皆憚其行。時有淵首座。向北人。孤硬自立。參晦堂真凈實有契悟處。泯泯與眾作息。人無知者。聞頭首知事推免不肯應命。白真凈曰。慧淵去得否。真凈曰汝去得。遂復書舉淵。淵得公文即辭去。時湛堂為座元。問淵曰。公去如何住持。淵曰。某無福。當與一切人結緣。自負栲栳打街供眾。湛堂曰須是老兄始得。遂作頌餞之(云云)。淵住慧安。逐日打化。遇暫到即請歸院中歇泊。容某歸來修供。如此三十年風雨不易。鼎新
【現代漢語翻譯】 現代漢語譯本： 被元兄用一個布袋全部裝走了。叢林中因此用『元布袋』來稱呼這件事。
《林間錄》中記載，佛印禪師說：『雲門和尚說法像云一樣，非常不喜歡別人記錄他的話。』如果看見有人記錄，必定會罵並趕走那人，說：『你不用自己的嘴，反而記錄我的話，將來一定會把我賣掉。』現在對機室中的記錄，都是香林明教用紙做成衣服，聽到什麼就立刻寫下來。香林，名叫澄遠。《碧巖錄》中說：『香林從四川來，在雲門做了十八年侍者。雲門凡是說的一言一句，都被澄遠侍者記錄下來。』後來回到四川，住在青城山的香林寺。
笑隱禪師送別侍者時作偈說：『有話不必抄在紙衣上。』
雪峰的笊籬（一種漏勺，用於過濾食物），慧安的栲栳（用柳條或荊條編成的盛東西的器具）
《擊節錄》中記載：巖頭禪師挑著鋤頭行腳，到處只做園頭（管理菜園的人）；雪峰禪師挑著笊籬和木杓行腳，到處做典座（寺院中負責齋食的人）；欽山禪師帶著熨斗、剪刀、針線行腳，到處給人做衣服。到了一個住處，三個人輪流做賓主，一起參加小參（禪宗的一種修行方式），舉公案（禪宗的典故）。
《武庫》中記載：洪州奉新縣的慧安院法席空缺很久，太守寫信給寶峰真凈禪師，命他選擇人來主持。頭首、知事、耆宿等人都害怕這件事。當時有個淵首座，是北方人，孤傲剛強，參晦堂真凈禪師確實有所領悟，默默地和大家一起作息，沒有人知道他。聽到頭首、知事推辭不肯應命，就對真凈禪師說：『慧淵可以去嗎？』真凈禪師說：『你可以去。』於是回信舉薦了慧淵。慧淵得到公文就告辭離開了。當時湛堂是座元（寺院中的首座），問慧淵說：『您去如何住持？』慧淵說：『我沒有福報，應當和所有的人結緣，自己揹著栲栳在街上化緣供養大眾。』湛堂說：『必須是老兄才可以。』於是作頌為他送行（內容省略）。慧淵住在慧安院，每天都去化緣，遇到暫時來的人就請他們回院中休息住宿，容許我回來后修供。這樣三十年風雨不變，使慧安院煥然一新。
【English Translation】 English version: He was taken away completely by Yuan Xiong in a single bag. The Sangha (Buddhist community) refers to this as 'Yuan's bag'.
The 'Lin Jian Lu' (Records from the Forest) states: 'Chan Master Foyin said, 'Venerable Yunmen's Dharma talks are like clouds, and he absolutely dislikes people recording his words.' If he saw someone doing so, he would scold and chase them away, saying, 'You don't use your own mouth, but instead record my words; in the future, you will surely sell me off.' The records in the Dui Ji Chamber now are all because Xianglin Mingjiao made clothes out of paper and immediately wrote down whatever he heard. Xianglin, whose name was Chengyuan. The 'Biyan Lu' (Blue Cliff Record) says, 'Xianglin came from Sichuan and served at Yunmen for eighteen years. Every word and sentence spoken by Yunmen was recorded by the attendant Chengyuan.' Later, he returned to Sichuan and resided at Xianglin Temple on Qingcheng Mountain.'
When Chan Master Xiaoyin saw off his attendant, he composed a verse saying: 'There's no need to copy words onto paper clothes.'
Xuefeng's zhaoli (a type of strainer used for filtering food), Huian's kaolao (a basket woven from willow or wicker)
The 'Ji Jie Lu' (Records of Striking the Table) states: 'Chan Master Yantou carried a hoe on his pilgrimage, only working as a gardener wherever he went; Chan Master Xuefeng carried a zhaoli and wooden ladle on his pilgrimage, only working as a steward (in charge of meals) wherever he went; Chan Master Qinshan carried an iron, scissors, needle, and thread on his pilgrimage, only making clothes for people wherever he went. When they arrived at a place to stay, the three of them took turns being host and guest, participating in small gatherings (a type of Zen practice), and discussing koans (Zen stories).'
The 'Wu Ku' (Military Storehouse) states: 'The Dharma seat of Huian Monastery in Fengxin County, Hongzhou, had been vacant for a long time. The prefect sent a letter to Chan Master Zhenjing of Baofeng, ordering him to select someone to preside over it. The leaders, administrators, and elders were all afraid of this task. At that time, there was a Head Monk Yuan, a northerner, solitary and firm, who had truly attained enlightenment through his study with Chan Master Huitang Zhenjing. He quietly lived and worked with everyone, and no one knew about his attainment. Hearing that the leaders and administrators were declining the order, he said to Zhenjing, 'Can Huiyuan go?' Zhenjing said, 'You can go.' So he replied with a letter recommending Yuan. When Yuan received the official document, he bid farewell and left. At that time, Zhantang was the chief seat (of the monastery) and asked Yuan, 'How will you manage the monastery when you go?' Yuan said, 'I have no merit, so I should form connections with everyone, carrying a kaolao on my back and begging in the streets to support the community.' Zhantang said, 'It must be you, brother, who can do this.' So he composed a verse to send him off (omitted). Yuan lived at Huian Monastery, begging for alms every day. When temporary visitors arrived, he would invite them back to the monastery to rest and stay, allowing him to return and make offerings. In this way, he persevered through thirty years of wind and rain, completely renewing Huian Monastery.'
創佛殿輪藏羅漢堂。凡叢林所宜有者咸修備焉。后奉新兵火。殘破無孑遺。獨慧安諸殿嶷然獨存。豈非願力成就神物護持耶。今諸方袖手領現成受用者。聞淵之風得不愧於心乎。
慈覺勸參 道吾樂道
慈覺宗𧷤禪師勸參禪文曰。夫解須圓解。還他明眼宗師。修必圓修。分付叢林道伴。初心薄福不善親依。見解偏枯修行懶墮。或高推聖境孤負己靈。寧知德相神通。不信凡夫悟道。或自恃天真撥無因果。但向胸襟流出。不依地位修行。所以粗解法師不通教眼。虛頭禪客不貴行門。此偏枯之罪也。或則渾身破碎滿面風埃。三千細行全無。八萬威儀總缺。或則追陪人事。緝理門徒。身游市井之間。心染閭閻之態。所以山野常僧。未免農夫之誚。城隍釋子。反為儒士之羞。此懶墯之罪也。何不再離煩惱之家。重割塵勞之網。飲清風而訪道流。探微言而尋知己。澄神祖域。息意宗乘。靜室虛堂斂禪衣而宴坐。青山淥水攜杖錫以經行。忽若心光透漏疑滯冰消。直下分明。豈昧三祇之極果。本來具足。何妨萬行之因華。由是宗說兼通。若杲日麗虛空之界。心身俱靜。如琉璃含寶月之光。可謂蓬生麻中不扶自直。眾流入海總號天池。反觀前非。方知大錯。忠言逆耳。敢冀銘心此世。他生同爲法侶。
道吾和尚樂道歌
【現代漢語翻譯】 現代漢語譯本： 建立佛殿、輪藏（佛教經輪，轉動可以視同誦經）、羅漢堂（供奉羅漢像的殿堂）。凡是叢林（指寺院）應該有的都修建完備。後來遭遇奉新（奉新縣）的戰火，殘破得沒有一點遺留。唯獨慧安（慧安禪師）的各個殿堂巍然獨立存在。難道不是願力成就，神物護持嗎？如今各方袖手旁觀，領受現成受用的人，聽到慧安禪師的風範，難道不應該感到慚愧嗎？
慈覺勸參 道吾樂道
慈覺宗𧷤（宗𧷤禪師）禪師勸人蔘禪的文章說：『要理解就必須圓滿地理解，還要依靠明眼的宗師。要修行就必須圓滿地修行，交付給叢林的道友。剛開始發心的人，福報淺薄，不善於親近善知識，見解偏頗，修行懶惰。或者高推聖境，辜負了自己的靈性。哪裡知道德相神通，不相信凡夫能夠悟道。或者自恃天真，否定因果。只是從胸襟中流出，不按照次第修行。所以粗淺理解的法師不通達教眼，虛有其表的禪客不重視修行。這是偏頗和枯竭的罪過啊！或者全身破碎，滿面塵埃，三千細行完全沒有，八萬威儀全部缺失。或者追隨人事，管理門徒，身遊走於市井之間，心沾染世俗之態。所以山野的常住僧人，免不了被譏笑為農夫，城裡的出家僧人，反而成為讀書人的笑柄。這是懶惰的罪過啊！為什麼不再離開煩惱的家，重新割斷塵勞的網？飲著清風去拜訪道友，探求精微的言論去尋找知己。澄凈精神于祖域（禪宗），止息意念于宗乘（佛教的宗旨和教義）。在安靜的房間和空曠的殿堂里，整理禪衣而靜坐，在青山綠水間，拄著錫杖而經行。忽然心光透漏，疑惑像冰一樣消融，當下就分明了。哪裡會不明白三祇（極長的時間單位）的極果（最高的果位）？本來就具足，又何妨礙萬行的因華（修行的各種因緣）？由此宗門和教理都通達，就像太陽照耀在虛空之中。心和身都平靜，就像琉璃包含著寶月的光芒。真可謂蓬草生長在麻中，不扶持自己也能挺直。眾多的河流流入大海，總稱為天池。反觀以前的錯誤，才知道犯了大錯。忠言逆耳，希望能夠銘記在心，此生來世一同成為法侶。』
道吾（道吾宗智禪師）和尚樂道歌 English version: Built Buddhist halls, revolving sutra repositories (Buddhist scripture wheels, turning them is considered equivalent to reciting scriptures), and Arhat halls (halls enshrining Arhat statues). Everything that a monastery should have was fully prepared. Later, it encountered the fires of war in Fengxin (Fengxin County), and was so devastated that nothing remained. Only the various halls of Huian (Zen Master Huian) stood tall and independent. Isn't this due to the fulfillment of vows and the protection of divine beings? Now, those who stand idly by, enjoying the ready-made benefits, shouldn't they feel ashamed in their hearts upon hearing of Zen Master Huian's demeanor?
Cijue Encourages Participation, Daowu Delights in the Way
Zen Master Cijue Zonglue (Zen Master Zonglue)'s essay encouraging Chan practice says: 'To understand, one must understand completely, and also rely on clear-eyed masters. To practice, one must practice completely, entrusting oneself to fellow practitioners in the monastery. Those who initially aspire, with shallow blessings and lacking skill in associating with good teachers, have biased views and are lazy in practice. Or they highly praise sacred realms, betraying their own spirituality. How do they know the virtues of appearance and supernatural powers, disbelieving that ordinary people can attain enlightenment? Or they rely on their innate nature, denying cause and effect. They only let things flow from their chests, not cultivating according to the proper stages. Therefore, superficially understanding Dharma masters do not comprehend the teaching eye, and empty-headed Chan practitioners do not value practice. This is the sin of bias and depletion! Or they are completely broken and covered in dust, lacking all three thousand minor practices and all eighty thousand forms of deportment. Or they follow worldly affairs, managing disciples, wandering in the marketplace, and their minds are stained with worldly states. Therefore, the resident monks in the mountains and fields cannot avoid being ridiculed as farmers, and the monks in the city, on the contrary, become the laughingstock of scholars. This is the sin of laziness! Why not leave the home of afflictions again, and cut off the net of worldly troubles once more? Drink the clear wind and visit fellow practitioners, seek subtle words and find confidants. Purify the spirit in the ancestral realm (Zen Buddhism), and cease thoughts in the teachings (the tenets and doctrines of Buddhism). In quiet rooms and empty halls, arrange the Chan robes and sit in meditation, and in the green mountains and clear waters, carry the staff and walk. Suddenly, the light of the mind shines through, and doubts melt like ice, becoming clear immediately. How can one not understand the ultimate fruit (the highest attainment) of three kalpas (extremely long units of time)? It is originally complete, so what hinders the causal flowers (various conditions of practice) of ten thousand practices? From this, both the Zen school and the teachings are understood, like the sun shining in the empty sky. Both the mind and body are calm, like crystal containing the light of a precious moon. It can be said that wormwood growing in hemp becomes straight without support. Numerous rivers flow into the sea, all called Heavenly Ponds. Reflecting on past mistakes, one realizes the great errors. Honest words are unpleasant to the ear, hoping to remember them in the heart, and in this life and the next, become Dharma companions together.'
Daowu (Zen Master Daowu Zongzhi)'s Song of Delight in the Way
【English Translation】 Created Buddha halls, a rotating sutra repository (a Buddhist scripture wheel, turning which is considered equivalent to reciting scriptures), and an Arhat hall (a hall dedicated to statues of Arhats). Everything that a monastery should have was fully prepared. Later, it suffered from the fires of war in Fengxin (Fengxin County), and was so devastated that nothing remained. Only the various halls of Huian (Zen Master Huian) stood tall and independent. Isn't this due to the fulfillment of vows and the protection of divine beings? Now, those who stand idly by, enjoying the ready-made benefits, shouldn't they feel ashamed in their hearts upon hearing of Zen Master Huian's demeanor?
Cijue Encourages Participation, Daowu Delights in the Way
Zen Master Cijue Zonglue (Zen Master Zonglue)'s essay encouraging Chan practice says: 'To understand, one must understand completely, and also rely on clear-eyed masters. To practice, one must practice completely, entrusting oneself to fellow practitioners in the monastery. Those who initially aspire, with shallow blessings and lacking skill in associating with good teachers, have biased views and are lazy in practice. Or they highly praise sacred realms, betraying their own spirituality. How do they know the virtues of appearance and supernatural powers, disbelieving that ordinary people can attain enlightenment? Or they rely on their innate nature, denying cause and effect. They only let things flow from their chests, not cultivating according to the proper stages. Therefore, superficially understanding Dharma masters do not comprehend the teaching eye, and empty-headed Chan practitioners do not value practice. This is the sin of bias and depletion! Or they are completely broken and covered in dust, lacking all three thousand minor practices and all eighty thousand forms of deportment. Or they follow worldly affairs, managing disciples, wandering in the marketplace, and their minds are stained with worldly states. Therefore, the resident monks in the mountains and fields cannot avoid being ridiculed as farmers, and the monks in the city, on the contrary, become the laughingstock of scholars. This is the sin of laziness! Why not leave the home of afflictions again, and cut off the net of worldly troubles once more? Drink the clear wind and visit fellow practitioners, seek subtle words and find confidants. Purify the spirit in the ancestral realm (Zen Buddhism), and cease thoughts in the teachings (the tenets and doctrines of Buddhism). In quiet rooms and empty halls, arrange the Chan robes and sit in meditation, and in the green mountains and clear waters, carry the staff and walk. Suddenly, the light of the mind shines through, and doubts melt like ice, becoming clear immediately. How can one not understand the ultimate fruit (the highest attainment) of three kalpas (extremely long units of time)? It is originally complete, so what hinders the causal flowers (various conditions of practice) of ten thousand practices? From this, both the Zen school and the teachings are understood, like the sun shining in the empty sky. Both the mind and body are calm, like crystal containing the light of a precious moon. It can be said that wormwood growing in hemp becomes straight without support. Numerous rivers flow into the sea, all called Heavenly Ponds. Reflecting on past mistakes, one realizes the great errors. Honest words are unpleasant to the ear, hoping to remember them in the heart, and in this life and the next, become Dharma companions together.'
Daowu (Zen Master Daowu Zongzhi)'s Song of Delight in the Way
曰。樂道山僧縱性多。天𢌞地轉任從他。閑臥孤峰無伴侶。獨唱無生一曲歌。無生歌。出世樂。堪笑時人和不著。暢情樂道過殘生。張三李四渾忘卻。大丈夫。須氣概。莫順人情莫妨礙。汝言順即是菩提。我謂從來自相背。有時憨。有時癡。非我途中爭得知。特達一生常任運。野客無鄉可得歸。今日山僧只遮是。元本山僧更若為。探祖機。空王子。體似浮雲沒隈倚。自古長披一衲衣。曾經幾度遭寒暑。不是真。不是偽。打鼓樂神施拜跪。明明一道漢江云。青山綠水不相似。稟性成。無揩改。結角羅紋不相礙。或運慈悲喜捨心。或即逢人以棒闿。慈悲恩愛落牽纏。棒打教伊破恩愛。報乎月下旅中人。若有恩情吾為改。
百丈禪居 大覺蒙堂
禪門規式曰。百丈大智禪師以禪宗肇自小室。至曹溪以來多居律寺。雖云別院。然于說法住持未合規度。於是創意別立禪居。凡具道眼。有可尊之德者。號曰長老。既為化主。即處於方丈。同凈名之室。非私寢之室也。不立佛殿。唯樹法堂者。表佛祖親囑受。當代為尊也。所裒學眾。無多少無高下。盡入僧堂。依夏次安排置十務。謂之寮舍。每用首領。一人管多人。營事令各司其局也。禪門獨行。由百丈之始。
圓庵集阿育王山蒙堂記曰。昔大覺璉禪師嘗辟一室。
【現代漢語翻譯】 現代漢語譯本： 說：樂於修道的山僧，隨性而為，天旋地轉也任由它去。悠閒地躺在孤峰之上，沒有伴侶，獨自吟唱一曲無生之歌。這無生之歌，是出世之樂，可笑世人卻不肯領悟。盡情快樂地修道，度過殘生，張三李四全都忘卻。大丈夫，須有氣概，不要順應人情，也不要有所妨礙。你說順應就是菩提（覺悟），我說從來都是互相違背的。有時裝傻，有時癡呆，不是我這樣的人，怎能知道其中的道理？特立獨行一生，常常順其自然，像我這樣的山野之人，沒有故鄉可以回去。今天的山僧就是這樣，原本的山僧又能怎樣呢？探究祖師的玄機，像空王子（指佛陀）一樣，身體如同浮雲，沒有依靠。自古以來，總是披著一件衲衣，曾經多少次經歷寒暑。不是真，也不是假，敲鑼打鼓，樂神也施禮跪拜。明明就是一道漢江的云，青山綠水並不相似。稟性天成，無法改變，結角羅紋互不相礙。有時運用慈悲喜捨之心，有時就用棒喝來開導他人。慈悲恩愛容易陷入牽纏，用棒打就是要教人打破恩愛。告訴那些月下旅途中的人，如果有什麼恩情，我可以為你改變。
百丈禪居，大覺蒙堂
禪門規式說：百丈大智禪師認為禪宗起源於小室，到曹溪（六祖慧能）以來，大多居住在律寺。雖然說是別院，但說法住持並不合乎規矩法度。於是創新設立禪居。凡是具有道眼，有值得尊敬的德行的人，稱為長老。既然是教化的主人，就住在方丈，如同凈名（維摩詰）的居室，不是私人的寢室。不設立佛殿，只設立法堂，表明佛祖親自囑託，當代最為尊貴。所聚集的學眾，無論多少，無論高低，都進入僧堂，按照入寺的先後次序安排。設定十個事務部門，稱為寮舍，每個部門用一個首領，一人管理多人，營辦事宜，讓各自負責自己的部門。禪門獨自修行的風氣，是從百丈禪師開始的。
圓庵所著《阿育王山蒙堂記》中說：過去大覺璉禪師曾經開闢一間禪室。
【English Translation】 English version: Said: The mountain monk who delights in the Dao is unrestrained in nature, letting the turning of heaven and earth take its course. Leisurely lying on a solitary peak, without companions, he sings alone a song of no-birth. This song of no-birth is the joy of transcending the world, laughable that people of the world do not grasp it. Happily cultivating the Dao, passing the remaining years, forgetting all about Zhang San (person A) and Li Si (person B). A great person must have spirit, not conforming to human sentiments, nor being obstructed by anything. You say that conforming is Bodhi (enlightenment), I say that from the beginning they have been contrary to each other. Sometimes feigning foolishness, sometimes acting crazy, those who are not like me, how can they know the reason? Living a unique life, always following nature, a wild traveler like me has no home to return to. The mountain monk of today is just like this, what else can the original mountain monk be? Exploring the ancestral machine, like the empty prince (Buddha), the body is like floating clouds, without reliance. Since ancient times, always wearing a patched robe, having experienced cold and heat many times. Not true, not false, beating drums and playing music, even the gods bow and prostrate. Clearly, it is a cloud over the Han River, the green mountains and clear waters are not alike. Inherited by nature, unchangeable, the knotted patterns do not hinder each other. Sometimes using the heart of loving-kindness, compassion, joy, and equanimity, sometimes using a stick to enlighten others. Loving-kindness and affection easily fall into entanglement, using the stick is to teach people to break free from affection. Tell those travelers under the moon, if there is any affection, I can change it for you.
Baizhang Zen Residence, Dajue Mengtang
The Rules of the Zen School say: Zen Master Baizhang Dazhi believed that Zen originated in small rooms, and since Caoxi (Huineng, the Sixth Patriarch), most have resided in Vinaya monasteries. Although they were called separate courtyards, the Dharma talks and upholding of the Dharma did not conform to the rules and regulations. Therefore, he innovatively established Zen residences. Those who possess the eye of the Dao and have respectable virtues are called elders. Since they are the masters of teaching, they reside in the abbot's room, like the room of Vimalakirti, not a private bedroom. No Buddha hall is established, only a Dharma hall, indicating that the Buddha personally entrusted them to be the most respected in the current era. The gathered students, regardless of number, regardless of status, all enter the Sangha hall, arranged according to the order of entry into the monastery. Ten administrative departments are set up, called dormitories, each department with a leader, one person managing many people, managing affairs, and letting each be responsible for their own department. The practice of solitary cultivation in the Zen school began with Zen Master Baizhang.
Yuan'an's Record of Mengtang on Mount Asoka says: In the past, Zen Master Dajue Lian once opened a Zen room.
列四榻延其友。九峰韶公．佛國白公．參寥潛公相與居之。而榜曰蒙堂。蓋取蒙以養正之語也。是后禪林咸效為之。惟百丈起禪規。會眾僧于云堂。食息咸在焉。而蒙堂由大覺禮賢增置。自非齒隆德優者誠未易處也。
德用大碗 自寶生薑
普燈錄曰。務州雙林德用禪師禪門寶訓曰。雪堂曰高庵住云居。用侄為監寺。尋常廉約。不點常住油處。己雖儉與人甚豐。接納四來略無倦色。高庵一日見之曰。監寺用心固難得。更須照管常住。勿令疏失用。侄曰。在某失為小過。在和尚尊賢待士。海納山容。不問細故。誠為大德。高庵笑而已。故叢林有用大碗之稱。虛堂錄曰。用都寺不點常住油。買大碗造食供養大眾。
武庫曰。洞山寶禪師嗣五祖戒和尚。為人廉謹。嘗在五祖主事。戒病令行者往庫司取生薑煎藥。寶叱之。行者白戒。戒令將錢回賣。寶方取姜付之。后筠州洞山闕人。郡守以書托戒舉所知者主之。戒曰賣生薑漢住得。遂出世住洞山。由是叢林有寶生薑之稱。
牛首齏菜 芙蓉米湯
傳燈錄曰。福州牛頭微禪師。僧問如何是和尚家風。師曰。山畬脫粟飯。野菜淡黃齏。僧曰忽遇上客來又作么生。師曰。吃即從君吃。不吃任東西。
芙蓉楷禪師錄曰。示眾云。山僧行業無取。忝
主山門。豈可坐費常住。頓忘先聖付囑。今者輒欲效古人住持體例。與諸人議定更不下山。不赴齋。不發化主。唯是本院莊課一歲取得。均作三百六十分。日取一分用之。更不隨人添減。可以備飯即作飯。作飯不足即作粥。作粥不足即作米湯。新到相見茶湯而已。更不煎點。唯置一茶堂自去取用。務要省緣。一向辦道。
或庵有兒 明教此郎
寶訓曰。或庵體和尚初參此庵元布袋于天臺護國。因上堂舉龐馬選佛頌。至此是選佛場之句。此庵喝之。或庵大悟。似此匿跡天臺。丞相錢公象先慕其為人。乃以天封招提。勉令應世。或庵聞之曰。我不解懸羊頭賣狗肉也。即霄遁去。乾道初瞎堂住國清。因見或庵贊圓通像曰。不依本分。惱亂眾生。瞻之仰之。有眼如盲。長安風月貫今昔。那個男兒摸壁行。瞎堂驚喜曰。不謂此庵有此兒。即遍索之。遂得於江心。固於稠人中。請充第一座。
明教大師行業記曰。師諱契嵩。字仲靈。自號潛子。藤州鐔津人。出家遊方。下江湘。陟衡盧。首常戴觀音之像。而誦其號日十萬聲。於是世間經書章句不學而能。得法于筠州洞山之聰公。當是時天下之士學為古文。慕韓退之排佛而尊孔子。仲靈獨居作原教孝論十餘篇。明儒釋之道一貫以抗其說。諸君讀之。既愛其文又畏其
【現代漢語翻譯】 現代漢語譯本： 主山門。怎可白白浪費常住的資財，忘記先賢的囑託。如今我打算效仿古人住持寺院的規矩，和大家商議決定不再下山，不應赴齋請，不派人去募化。只靠本寺院田地的收入，一年總共分成三百六十分，每天取用一份。不再隨意增減。足夠做飯就做飯，不夠做飯就煮粥，不夠煮粥就喝米湯。新來的人，只用茶水招待，不再準備其他點心。只設一個茶堂，大家自己去取用。務必要節省因緣，一心辦道。 或庵和尚有個兒子，就是明教大師契嵩。 寶訓中記載：或庵體和尚最初在天臺護國寺參拜此庵元布袋和尚。一次上堂時，此庵和尚引用龐蘊居士的《選佛頌》，說到『此是選佛場』這句時，此庵和尚大喝一聲，或庵體和尚因此大悟。他隱居在天臺山。丞相錢象先仰慕他的為人，想用天封招提寺來請他出世。或庵和尚聽后說：『我不懂掛著羊頭賣狗肉的把戲。』於是立刻逃走了。宋孝宗乾道初年（1165年），瞎堂和尚住在國清寺，看到或庵和尚讚頌圓通觀音像的偈語：『不依本分，惱亂眾生。瞻仰觀音，有眼如盲。長安的風月貫穿古今，哪個男兒摸著墻壁行走？』瞎堂和尚驚喜地說：『沒想到此庵和尚有這樣的兒子。』於是四處尋找他，最終在江心找到，在眾人中把他請出來，讓他擔任第一座的職位。 明教大師契嵩的行業記中記載：大師名契嵩（Qisong），字仲靈，自號潛子，是藤州鐔津人。出家后四處遊歷，到過江湘一帶，登上衡山、廬山。他經常頭戴觀音像，唸誦觀音菩薩的名號每天十萬聲。因此世間的經書章句，不學也能明白。他從筠州洞山聰公那裡得法。當時天下的讀書人都學習古文，仰慕韓愈排斥佛教而推崇孔子的做法。只有契嵩獨自寫作了《原教》、《孝論》等十餘篇文章，闡明儒家和佛教的道理是一致的，以此來對抗韓愈的說法。各位讀了他的文章，既喜愛他的文采，又敬畏他的
【English Translation】 English version: The main gate of the monastery. How can we sit idly and waste the resources of the monastery, forgetting the instructions of the former sages? Now I intend to follow the example of the ancients in managing the monastery, and I have discussed with everyone and decided not to go down the mountain anymore, not to attend feasts, and not to send people to solicit donations. We will only rely on the income from the monastery's fields, which will be divided into 360 parts for the year, and one part will be used each day. There will be no arbitrary additions or subtractions. If there is enough to cook rice, we will cook rice. If there is not enough to cook rice, we will cook porridge. If there is not enough to cook porridge, we will drink rice soup. For newcomers, we will only offer tea, and no other snacks will be prepared. We will only set up a tea room for everyone to use themselves. We must save resources and focus on cultivating the Way. Venerable Huian had a son, who was the Great Master Mingjiao (Mingjiao refers to Master Qisong). The Precious Instructions record: Venerable Huian Ti first visited Venerable Yuan Budai of C庵 (C庵 means Thatched Hermitage) at Huguo Temple in Tiantai. Once, during an upper hall lecture, Venerable C庵 quoted Layman Pang Yun's 'Verse on Selecting Buddhas,' saying, 'This is the place for selecting Buddhas.' Venerable C庵 shouted loudly, and Venerable Huian Ti had a great enlightenment because of this. He lived in seclusion in Tiantai Mountain. Prime Minister Qian Xiangxian admired his character and wanted to invite him to appear in the world with Tianfeng Zhaoti Temple. Venerable Huian heard this and said, 'I don't understand the trick of hanging a sheep's head and selling dog meat.' So he immediately fled. In the early years of the Qiandao period (1165) of Emperor Xiaozong of the Song Dynasty, Abbot Xiatang lived in Guoqing Temple and saw Venerable Huian's praise of the Avalokiteśvara image of perfect penetration: 'Not following one's own duty, disturbing sentient beings. Looking up to Avalokiteśvara, having eyes like the blind. The wind and moon of Chang'an (Chang'an means present day Xi'an) run through ancient and modern times, which man walks groping along the wall?' Abbot Xiatang was pleasantly surprised and said, 'I didn't expect Venerable C庵 to have such a son.' So he searched for him everywhere and finally found him in the heart of the river, and invited him out from among the crowd to serve as the first seat. The Record of the Deeds of Great Master Mingjiao states: The master's name was Qisong (Qisong), his courtesy name was Zhongling, and he called himself Qianzi. He was a native of Tanjin in Tengzhou. After becoming a monk, he traveled everywhere, visiting the Jiang and Xiang regions, and climbing Mount Heng and Mount Lu. He often wore an image of Avalokiteśvara on his head and recited the name of Avalokiteśvara Bodhisattva ten thousand times a day. Therefore, he was able to understand the scriptures and sentences of the world without learning them. He obtained the Dharma from Master Cong of Dongshan in Junzhou. At that time, the scholars of the world were learning ancient prose and admired Han Yu's rejection of Buddhism and promotion of Confucius. Only Qisong wrote more than ten articles such as 'On the Origin of Teaching' and 'On Filial Piety', clarifying that the principles of Confucianism and Buddhism are consistent, in order to resist Han Yu's views. When you read his articles, you both love his writing and fear his
理之勝而莫之能奪也。復著禪宗定祖圖．傳法正宗記。乃抱其書以游京師。府尹龍圖王仲義果奏上之。仁宗覽之。詔付傳法院編次。以示褒寵。仍賜明教之號。鐔津文集序曰。卻關著書。書成攜之京師。因內翰王公素獻之。仁宗皇帝又為書以先之。上讀其書至臣固為道不為名。為法不為身。嘆愛久之。旌以明教大師之號。賜其書入藏。既送中書。時魏國韓公琦覽之以示歐陽文忠公。修公以文章自任以師表天下。又以護宗不喜吾教。及見其文乃謂魏公曰。不意僧中有此郎也。黎明當一識之。因往見之。文忠與語終日。遂大稱賞其學贍道明。由是師之聲德益振寰宇。
霍山四藤 樂普只箭
傳燈錄曰。霍山景通禪師。初參仰山。仰山閉目坐。師曰如是如是。西天二十八祖亦如是。中華六祖亦如是。和尚亦如是。景通亦如是。語訖向右邊翹一足而立。仰山起來打四藤杖。師因此自稱集云峰下四藤條天下大禪佛。后住霍山。
傳燈錄曰。樂普山元安禪師。首問道于翠微臨濟。臨濟常對眾美之曰。臨濟門下一隻箭。誰敢當鋒。
端設祖堂 鑒拆佛殿
白雲端禪師祖堂綱紀序曰。吾道盛於此土。初祖菩提達磨之綱焉。創立禪林之制。百丈大智之紀焉。此實天下之共知。而奈何天下祖堂中各以開山傳
【現代漢語翻譯】 現代漢語譯本： 理之勝是不可動搖的。他又寫了《禪宗定祖圖》、《傳法正宗記》，然後帶著這些書遊歷京師。府尹龍圖王仲義果然將此事奏報給皇帝。仁宗（1010-1063）皇帝看了之後，下詔將這些書交給傳法院編纂，以示褒獎和寵愛，並賜予他『明教』的稱號。《鐔津文集序》中說：『卸下關卡著書，書成后攜帶到京師，通過內翰王公素獻給皇帝。仁宗（1010-1063）皇帝又為他的書寫了序言。皇帝讀到書中『臣固為道不為名，為法不為身』時，感嘆喜愛了很久，授予他『明教大師』的稱號，並將他的書收入藏經。』書被送到中書省后，魏國公韓琦看了之後拿給歐陽文忠公歐陽修看。歐陽修以文章自負，以師表天下為己任，又因為護持儒家而不喜歡佛教。等到他看了明教大師的書後，就對魏國公說：『沒想到僧人中有這樣的人才啊！明天早上一定要見他一面。』於是就去拜訪了他。歐陽文忠公與他交談了一整天，於是大大稱讚他的學識淵博，道理明白。從此，明教大師的聲望和德行更加震動天下。 霍山四藤，樂普只箭 《傳燈錄》中記載：霍山景通禪師，最初參拜仰山禪師。仰山禪師閉著眼睛坐著，景通禪師說：『如是如是，西天二十八祖也是這樣，中華六祖也是這樣，和尚也是這樣，景通也是這樣。』說完，向右邊翹起一隻腳站立。仰山禪師起來打了四藤杖。景通禪師因此自稱是集云峰下的四藤條，是天下的大禪佛。後來住在霍山。 《傳燈錄》中記載：樂普山元安禪師，最初向翠微臨濟禪師問道。臨濟禪師常常對大眾讚美他說：『臨濟門下有一隻箭，誰敢當其鋒芒？』 端設祖堂，鑒拆佛殿 白雲端禪師《祖堂綱紀序》中說：『吾道盛行於此土，始於初祖菩提達磨（Bodhidharma）的綱領，創立禪林的制度，始於百丈懷海（Baizhang Huaihai）的紀律。』這實在是天下人都知道的事情。然而為什麼天下的祖堂中都各自以開山傳法……
【English Translation】 English version: The triumph of reason is undeniable. He further wrote 『Zen Ancestry Chart』 and 『Records of the Orthodox Transmission of Dharma,』 then carried these books to the capital. The prefectural governor, Wang Zhongyi, indeed reported this to the emperor. Emperor Renzong (1010-1063) read them and ordered the Chuanfa Yuan (Translation Institute) to compile them, showing his praise and favor, and bestowed upon him the title 『Mingjiao』 (Illustrious Teaching). The preface to the 『Collected Works of Xianjin』 says: 『He put aside worldly affairs to write books, and upon completion, he carried them to the capital, where he presented them to the emperor through the court academician Wang Gongsu. Emperor Renzong (1010-1063) also wrote a preface for his books. When the emperor read in his book, 『Your subject is devoted to the Way, not to fame; to the Dharma, not to self,』 he sighed with admiration for a long time, honored him with the title 『Great Master of Mingjiao,』 and had his books included in the Tripitaka.』 After the books were sent to the Central Secretariat, Han Qi, the Duke of Wei, showed them to Ouyang Xiu, the Duke of Wenzhong. Ouyang Xiu prided himself on his writing and took it upon himself to be a model for the world, and also disliked Buddhism because he upheld Confucianism. But after reading the Great Master of Mingjiao』s books, he said to the Duke of Wei, 『I didn』t expect there to be such a talent among the monks! I must meet him tomorrow morning.』 So he went to visit him. Ouyang Wenzhong spoke with him all day, and greatly praised his extensive knowledge and clear understanding of the Way. From then on, the Great Master of Mingjiao』s reputation and virtue shook the world even more. Mount Huo's Four Canes, Lepu's Single Arrow The 『Transmission of the Lamp』 records: Zen Master Jingtong of Mount Huo, initially visited Zen Master Yangshan. Zen Master Yangshan sat with his eyes closed. Zen Master Jingtong said, 『Thus it is, thus it is. The Twenty-eighth Ancestor of the Western Heaven is also like this, the Sixth Ancestor of China is also like this, the Abbot is also like this, Jingtong is also like this.』 After speaking, he raised one foot to the right and stood. Zen Master Yangshan got up and struck him with four canes. Zen Master Jingtong therefore called himself the Four Canes of Mount Jiyun, the Great Zen Buddha of the world. Later, he lived on Mount Huo. The 『Transmission of the Lamp』 records: Zen Master Yuan』an of Mount Lepu, initially inquired about the Way from Zen Master Cuiwei Linji. Zen Master Linji often praised him to the assembly, saying, 『There is a single arrow under Linji』s gate, who dares to face its sharpness?』 Establishing Ancestral Halls, Dismantling Buddha Halls Zen Master Baiyun Duan』s 『Preface to the Regulations of the Ancestral Hall』 says: 『Our Way flourishes in this land, beginning with the principles of the First Ancestor Bodhidharma, and the establishment of the Zen forest system, beginning with the discipline of Baizhang Huaihai.』 This is truly something that everyone in the world knows. However, why do the ancestral halls of the world each use the founder to transmit…
次者為其祖。殊不思乃宗乃祖所傳所持之最者乎。嗚呼。教來五百年後達磨始來向之。諸家之賢者豈不知。性即乎聖。何為竟自以性以聖之泥乎。乃須少林之後猶彈指頃。不假文字語默。有無釋然。亡其所得而自得還其本。又古之巖居穴處者。但以法為勝為味。殊不慮今日其間者驕。獨大智禪師慮之。而廓以禪林之度。由是資之。而少林之風至今藹然于天下。吾欲天下祖堂中以達磨大智正其位。以開山傳次者陪之。貴來者尊其始而歸其大。豈不然乎。羅湖野錄曰。隆禪師住虎丘。追繹白雲端和尚。立祖堂故事(云云)。白雲以百丈配享達磨。有識靡不韙其議。可謂知本矣。
正宗贊曰。德山見性禪師。諱宣鑒。嗣龍潭。師凡住院。拆卻佛殿。獨存法堂而已。贊曰。所謂拆佛殿。咬豬狗。不近人情底老尊慈。想不是花錦地戀繁華央癢底座主。
月堂拒化 玉泉數饌
寶訓曰。水庵曰。月堂(諱道昌)住持所至。以行道為己任。不發化主。不事登謁。每歲食指隨常住所得用之。衲子有志充化導者多卻之。或曰。佛戒此丘持缽以資身命。師何拒之弗容。月堂曰。我佛在日則可。恐今日為之。必有好利者而至於自鬻矣。因思月堂防微杜漸深切著明稱實之言今猶在耳。以今日觀之。又豈止自鬻而已矣。
【現代漢語翻譯】 現代漢語譯本： 其次是他們的祖先。難道沒有想到他們的宗派和祖先所傳承和堅持的最重要的東西嗎？唉！禪宗傳入中國五百年後，Bodhidharma（菩提達摩）才來到中國傳法。各家的賢者難道不知道，自性就是聖性嗎？為何最終還是執著于自性和聖性的概念呢？少林寺之後不久，不依賴文字語言的表達，對有和無的執著自然消解，失去的是執著，得到的是本性，迴歸的是本源。過去的隱士住在山洞裡，只把佛法當作最殊勝的，最美味的食物，沒有考慮到今天他們中的一些人會變得驕傲自大。只有Dazhi Chanshi（大智禪師）考慮到了這一點，並用禪林的制度來規範他們。因此，少林寺的風氣至今仍然在天下流傳。我希望天下所有的祖堂中，都以達磨和Dazhi（大智）為正位，以開山傳法的人陪同他們。尊重先來者，歸向偉大的佛法，難道不是應該這樣嗎？《羅湖野錄》記載，Long Chanshi（隆禪師）住在虎丘，追念Baiyun Duan（白雲端）和尚，建立了祖堂的故事。Baiyun（白雲）用百丈來配享達磨，有見識的人沒有不贊同他的提議的，這可以說是知道根本了。
《正宗贊》說，Dexuan Jianxing Chanshi（德山見性禪師），名宣鑒，是Longtan（龍潭）的弟子。禪師凡是住持寺院，就拆掉佛殿，只留下法堂。讚語說，所謂拆佛殿，咬豬狗，是不近人情的老尊長。想來不是貪戀繁華的座主。
『月堂拒化，玉泉數饌』
寶訓說，Shui'an（水庵）說，Yuetang（月堂）（法名道昌）住持寺院，以修行佛法為己任，不派人去募捐，也不去拜訪權貴。每年吃飯的僧人按照寺院的收入來分配。有志於弘揚佛法的僧人，大多被他拒絕。有人問，佛陀告誡僧人托缽乞食以維持生命，禪師為何拒絕呢？Yuetang（月堂）說，佛陀在世的時候可以這樣做，恐怕今天這樣做，一定會有貪圖利益的人，甚至會出賣自己。因此，我認為Yuetang（月堂）防微杜漸，言辭懇切，至今還在耳邊。以今天的眼光來看，又豈止是出賣自己而已呢？
【English Translation】 English version: Secondly, there are their ancestors. Do they not consider the most important things that their sect and ancestors have passed down and adhered to? Alas! It was five hundred years after the teachings came to China that Bodhidharma (達磨) came to spread the Dharma. How could the wise men of various schools not know that self-nature is the same as the nature of a sage? Why do they ultimately cling to the concepts of self-nature and sagehood? Shortly after Shaolin Temple, without relying on the expression of written language, the attachment to existence and non-existence naturally dissolves. What is lost is attachment, what is gained is the original nature, and what is returned is the origin. The hermits of the past lived in caves, only regarding the Dharma as the most supreme and delicious food, without considering that some of them today would become arrogant and conceited. Only Dazhi Chanshi (大智禪師) considered this point and regulated them with the system of the Zen forest. Therefore, the atmosphere of Shaolin Temple still prevails in the world today. I hope that in all the ancestral halls in the world, Bodhidharma (達磨) and Dazhi (大智) will be in the proper positions, accompanied by those who opened the mountain and passed on the Dharma. Respect those who came first and return to the great Dharma. Shouldn't it be like this? The 'Luohu Yelu' records that Long Chanshi (隆禪師) lived in Tiger Hill, reminiscing about Baiyun Duan (白雲端) and established the story of the ancestral hall. Baiyun (白雲) used Baizhang to accompany and enjoy Bodhidharma (達磨). Those with knowledge all agreed with his proposal, which can be said to know the root.
The 'Zhengzong Zan' says that Dexuan Jianxing Chanshi (德山見性禪師), named Xuanjian, was a disciple of Longtan (龍潭). Whenever the Zen master was the abbot of a monastery, he would tear down the Buddha hall and only leave the Dharma hall. The praise says, 'The so-called tearing down the Buddha hall and biting pigs and dogs is an unsympathetic old elder. It seems that he is not a abbot who is greedy for prosperity.'
'Yuetang refuses alms, Yuquan offers several meals'
Baoxun said, Shui'an (水庵) said, Yuetang (月堂) (Dharma name Daochang) was the abbot of the monastery, taking the practice of Dharma as his responsibility, not sending people to raise donations, and not visiting dignitaries. Every year, the monks who eat are distributed according to the income of the monastery. Most of the monks who are determined to promote the Dharma are rejected by him. Someone asked, 'The Buddha warned the monks to beg for food to maintain their lives. Why does the Zen master refuse?' Yuetang (月堂) said, 'It was possible to do this when the Buddha was alive. I am afraid that if we do this today, there will be people who are greedy for profit and even sell themselves.' Therefore, I think that Yuetang (月堂) prevented problems before they happened, and his words were sincere and clear, and they are still in my ears. From today's point of view, it is more than just selling oneself.
云臥紀談曰。玉泉皓禪師入廚見饌晚膳。問待過客耶為眾僧耶。既以實對。即呼知事杖而數之曰。吾昔參禪為人。汲水舂米。今現成米麵烝炊造作。與供養諸佛菩薩無異。飽吃了並不留心參學。百般想念五味馨香。假作驢腸鱔生羊骨鱉𦞦。餵飼八萬四千戶蟲。開眼隨境攝。闔眼隨夢轉。不知注祿判官掠剩大夫隨汝抄劄消鑿祿簿。教汝受苦有日在。徒眾不堪其枯寂。譖于縣宰曰。長老不能安眾。唯上來下去點撿零碎。縣宰召皓至。語之曰。大善知識何不在丈室端坐。兩廊下三門前來去得許多耶。皓曰。大通智勝佛。十劫坐道場。長官以坐是佛耶。坐殺佛去也。縣宰笑而已。
雲頂三教 法泉萬卷
普燈錄曰。福州東山雲頂禪師謁大愚芝．神鼎諲諸名衲。后見羅漢下尊宿始徹己事。道學有聞。叢林稱為頂三教。出住東山。遷數剎。
普燈錄曰。蔣山佛慧法泉禪師。世號泉萬卷者。
鵝湖水月 南嶽天澤
傳燈錄曰。鵝湖大義禪師。唐憲宗詔入內論議。師舉順宗問尸利禪師。大地眾生如何得見性成佛。尸利云。佛性如水中月。可見不可取。因謂帝曰。佛性非見必見。水中月如何攫取。帝乃問何者是佛性。師對曰。不離陛下所問。帝默契真宗。益加欽重。
傳燈錄曰。南嶽懷讓禪師有
【現代漢語翻譯】 現代漢語譯本： 《云臥紀談》記載：玉泉皓禪師進入廚房，看到準備的晚餐。他問道：『這是爲了招待客人準備的，還是爲了眾僧準備的？』 待事情如實相告后，他便叫來知事，用杖責打併斥責道：『我過去參禪修行時，需要自己汲水舂米。現在現成的米麵，蒸煮製作，和供養諸佛菩薩沒有區別。你們飽食終日，卻不留心參禪學習，百般思念五味的馨香，虛假地製作驢腸鱔魚羊骨鱉肉等食物，餵養八萬四千戶蟲。睜眼時心隨外境所轉，閉眼時心隨夢境流逝。難道不知道注祿判官、掠剩大夫隨時記錄你們的過失，削減你們的俸祿，讓你們受苦的日子還在後頭嗎？』 徒眾們受不了他的枯燥寂寞，便向縣宰進讒言說：『長老不能安定大眾，只是上上下下地檢查零碎事務。』 縣宰召見皓禪師，對他說：『大善知識為何不在丈室端坐，卻在兩廊下三門前來去這麼多呢？』 皓禪師說：『大通智勝佛（過去佛名），曾十劫坐在道場。長官認為坐著就是佛嗎？坐著就把佛坐死了。』 縣宰聽后只是笑了笑。
雲頂三教 法泉萬卷
《普燈錄》記載：福州東山雲頂禪師，曾參訪過大愚芝、神鼎諲等著名禪師，後來見到羅漢下的尊宿才徹底明白了自己的事情。他的道學很有名氣，叢林中稱他為『頂三教』。後來他出任東山住持，又遷往多座寺剎。
《普燈錄》記載：蔣山佛慧法泉禪師，世人稱他為『泉萬卷』。
鵝湖水月 南嶽天澤
《傳燈錄》記載：鵝湖大義禪師，唐憲宗（唐憲宗，805-820在位）下詔讓他入宮論議。禪師引用順宗（唐順宗，805在位）問尸利禪師的話：『大地眾生如何才能得見自性，成就佛果？』 尸利禪師回答說：『佛性就像水中的月亮，可以看見卻無法 पकड़取。』 於是大義禪師對皇帝說：『佛性並非一定要看見才能看見，水中的月亮又如何攫取呢？』 皇帝於是問：『什麼是佛性？』 禪師回答說：『不離陛下所問。』 皇帝默契真宗，更加欽佩尊重他。
《傳燈錄》記載：南嶽懷讓禪師有 English version: 《Yun Wo Ji Tan》records: Zen Master Hao of Yuquan entered the kitchen and saw the prepared dinner. He asked, 'Is this prepared for guests or for the monks?' After being told the truth, he called the supervisor, struck him with a staff, and scolded him, 'When I practiced Zen in the past, I had to draw water and pound rice myself. Now, ready-made rice and flour are steamed and cooked, which is no different from making offerings to all Buddhas and Bodhisattvas. You eat your fill all day long but don't bother to study Zen. You think of all kinds of fragrant flavors, falsely making dishes like donkey intestines, eel, mutton bones, and turtle meat to feed the eighty-four thousand kinds of insects. When your eyes are open, your mind follows external circumstances; when your eyes are closed, your mind follows dreams. Don't you know that the officials who record your merits and demerits are constantly noting your faults, reducing your salary, and that the days of suffering are yet to come?' The monks couldn't bear his dryness and loneliness, so they slandered him to the county magistrate, saying, 'The abbot cannot pacify the community, but only inspects trivial matters up and down.' The county magistrate summoned Zen Master Hao and said to him, 'Great virtuous one, why don't you sit quietly in your abbot's room, instead of going back and forth between the two corridors and the three gates so much?' Zen Master Hao said, 'The Great Universal Wisdom Excellence Buddha (a past Buddha), sat in the Bodhimanda for ten kalpas. Does the magistrate think that sitting is the Buddha? Sitting would kill the Buddha.' The county magistrate just smiled.
Cloud Peak Three Teachings, Dharma Spring Ten Thousand Scrolls
The Pu Deng Lu records: Zen Master Yunding of Dongshan in Fuzhou, had visited famous Zen masters such as Dayu Zhi and Shending Yin. Later, he thoroughly understood his own affairs after seeing the venerable monk under the Arhat. His Daoist learning was very famous, and the monastic community called him 'Top Three Teachings'. Later, he took the position of abbot of Dongshan, and then moved to many temples.
The Pu Deng Lu records: Zen Master Fahui Faquan of Jiangshan, was known as 'Spring Ten Thousand Scrolls'.
Goose Lake Water Moon, Southern Mountain Heavenly Ze
The Chuan Deng Lu records: Zen Master Dayi of Ehu, Emperor Xianzong of Tang (reigned 805-820 AD) ordered him to enter the palace for discussions. The Zen master quoted Emperor Shunzong's (reigned 805 AD) question to Zen Master Shili: 'How can all sentient beings on earth see their nature and achieve Buddhahood?' Zen Master Shili replied, 'Buddha-nature is like the moon in the water, visible but not graspable.' Thereupon, Zen Master Dayi said to the emperor, 'Buddha-nature is not necessarily seen to be seen, how can the moon in the water be grasped?' The emperor then asked, 'What is Buddha-nature?' The Zen master replied, 'It is not separate from what Your Majesty is asking.' The emperor silently understood the true essence and respected him even more.
The Chuan Deng Lu records: Zen Master Huairang of Nanyue had
【English Translation】 《Yun Wo Ji Tan》records: Zen Master Hao of Yuquan entered the kitchen and saw the prepared dinner. He asked, 'Is this prepared for guests or for the monks?' After being told the truth, he called the supervisor, struck him with a staff, and scolded him, 'When I practiced Zen in the past, I had to draw water and pound rice myself. Now, ready-made rice and flour are steamed and cooked, which is no different from making offerings to all Buddhas and Bodhisattvas. You eat your fill all day long but don't bother to study Zen. You think of all kinds of fragrant flavors, falsely making dishes like donkey intestines, eel, mutton bones, and turtle meat to feed the eighty-four thousand kinds of insects. When your eyes are open, your mind follows external circumstances; when your eyes are closed, your mind follows dreams. Don't you know that the officials who record your merits and demerits are constantly noting your faults, reducing your salary, and that the days of suffering are yet to come?' The monks couldn't bear his dryness and loneliness, so they slandered him to the county magistrate, saying, 'The abbot cannot pacify the community, but only inspects trivial matters up and down.' The county magistrate summoned Zen Master Hao and said to him, 'Great virtuous one, why don't you sit quietly in your abbot's room, instead of going back and forth between the two corridors and the three gates so much?' Zen Master Hao said, 'The Great Universal Wisdom Excellence Buddha (a past Buddha), sat in the Bodhimanda for ten kalpas. Does the magistrate think that sitting is the Buddha? Sitting would kill the Buddha.' The county magistrate just smiled.
Cloud Peak Three Teachings, Dharma Spring Ten Thousand Scrolls
The Pu Deng Lu records: Zen Master Yunding of Dongshan in Fuzhou, had visited famous Zen masters such as Dayu Zhi and Shending Yin. Later, he thoroughly understood his own affairs after seeing the venerable monk under the Arhat. His Daoist learning was very famous, and the monastic community called him 'Top Three Teachings'. Later, he took the position of abbot of Dongshan, and then moved to many temples.
The Pu Deng Lu records: Zen Master Fahui Faquan of Jiangshan, was known as 'Spring Ten Thousand Scrolls'.
Goose Lake Water Moon, Southern Mountain Heavenly Ze
The Chuan Deng Lu records: Zen Master Dayi of Ehu, Emperor Xianzong of Tang (reigned 805-820 AD) ordered him to enter the palace for discussions. The Zen master quoted Emperor Shunzong's (reigned 805 AD) question to Zen Master Shili: 'How can all sentient beings on earth see their nature and achieve Buddhahood?' Zen Master Shili replied, 'Buddha-nature is like the moon in the water, visible but not graspable.' Thereupon, Zen Master Dayi said to the emperor, 'Buddha-nature is not necessarily seen to be seen, how can the moon in the water be grasped?' The emperor then asked, 'What is Buddha-nature?' The Zen master replied, 'It is not separate from what Your Majesty is asking.' The emperor silently understood the true essence and respected him even more.
The Chuan Deng Lu records: Zen Master Huairang of Nanyue had
沙門道一(即馬祖大師)問如何用心即合無相三昧。師曰。汝學心地法門如下種子。我說法要譬彼天澤。汝緣合故當見其道。又問曰道非色相云何能見。師曰。心地法眼能見乎道。無相三昧亦復然矣。一曰有成壞否。師曰若以成壞聚散而見道者。非見道也。聽吾偈曰。心地含諸種。遇澤悉皆萌。三昧華無相。何壞復何成。一蒙開悟。心意超然。
寶掌千歲 趙州七百
普燈錄曰。寶掌和尚。中印度人也。周威烈十二年丁卯降神受質。左手握拳。至七歲祝髮乃展。因名寶掌。魏晉間東遊此土。入蜀禮普賢。留大慈。常不食。日誦般若等經千餘卷。一日謂眾曰。吾有愿住世千歲。今年六百二十有六。故以千歲稱之。次游五臺。徙居祝融之華嚴。黃梅之雙峰。廬山之東林。尋抵建鄴。會達磨入梁。師就扣其旨開悟。未幾如吳。順流東下。由千頃至天竺。往鄮峰登太白穿雁蕩。盤礴于翠峰七十二庵。回赤城憩雲門法華諸塈里浦赤符大巖等處。及飛來棲之石竇。有行盡支那四百州。此中偏稱道人游之句。后居浦江之寶嚴。師所經處后皆成寶坊。唐顯慶二年正旦手塑一像。至九日像成。問其徒慧云曰此肖誰。云曰與和尚無異。即澡浴易衣趺坐謂云曰。吾住世已一千七十二年。今將謝世。聽吾偈曰。本來無生死。今亦示
【現代漢語翻譯】 現代漢語譯本： 沙門道一（即馬祖大師）問：『如何用心才能契合無相三昧（一種佛教禪定狀態，指超越一切表象的禪定）？』 馬祖大師回答說：『你學習心地法門，就像播下種子；我所說的佛法要義，就像天降甘霖。你因緣和合，自然會見到真道。』 道一又問：『道並非有形有相之物，如何能夠見到？』 馬祖大師說：『心地法眼能夠見到道，無相三昧也是如此。』 道一問：『（無相三昧）有成住壞空嗎？』 馬祖大師說：『如果以成住壞空、聚合離散來看待道，那就不是真正的見道。聽我一偈：心地含藏諸多種子，遇到雨露滋潤全都萌發。無相三昧之花，哪裡會有壞滅和成就呢？』 道一聽后豁然開悟，心意超脫。
寶掌千歲，趙州七百
《普燈錄》記載：寶掌和尚是中印度人。周威烈王十二年丁卯（公元前414年）降生，出生時左手握拳，直到七歲剃度才展開，因此取名寶掌。魏晉時期來到中國，入蜀地禮拜普賢菩薩，住在四川大慈寺，常年不吃飯，每天誦讀《般若經》等經典一千多卷。一天對眾人說：『我發願住世一千歲，今年六百二十六歲了。』所以人們稱他為千歲。之後遊歷五臺山，遷居到祝融峰的華嚴寺、黃梅山的雙峰寺、廬山的東林寺，後來到達建鄴（今南京）。當時達摩祖師來到梁朝，寶掌和尚前去請教佛法要旨，得以開悟。不久后前往吳地，順著河流向東而下，從千頃到天竺，前往鄮峰，登上太白山，穿過雁蕩山，在翠峰七十二庵盤桓。回到赤城，在雲門寺、法華寺等寺廟以及浦里、赤符、大巖等地停留。以及飛來峰棲霞寺的石竇。有『走遍中國四百州，其中最愛道人游』的說法。後來住在浦江的寶嚴寺。寶掌和尚所經過的地方，後來都成爲了寶貴的寺廟。唐顯慶二年正月初一，親手塑造了一尊佛像，到初九佛像完成。問他的弟子慧云說：『這尊像像誰？』慧云說：『和尚您自己。』於是寶掌和尚沐浴更衣，結跏趺坐，對慧云說：『我住世已經一千七十二年了，現在將要謝世。聽我一偈：本來就沒有生死，現在也只是示現而已。』
【English Translation】 English version: The śrāmaṇa (Buddhist ascetic) Daoyi (namely, Master Mazu) asked: 'How can one's mind be in accordance with the asaṃskṛta-samādhi (unconditioned concentration)?' The Master replied: 'Your learning of the mind-ground Dharma (teachings on the nature of mind) is like sowing seeds; my expounding of the Dharma essence is like heavenly dew. When your conditions are in harmony, you will naturally see the Way.' Daoyi further asked: 'The Way is not a form or appearance; how can it be seen?' The Master said: 'The mind-ground Dharma-eye can see the Way; the asaṃskṛta-samādhi is also like this.' Daoyi asked: 'Is there formation, abiding, decay, and emptiness (saṃskṛta) ?' The Master said: 'If you see the Way in terms of formation, abiding, decay, emptiness, aggregation, and dispersion, then you have not truly seen the Way. Listen to my verse: The mind-ground contains all kinds of seeds; when they encounter moisture, they all sprout. The flower of asaṃskṛta-samādhi, where is there decay or formation?' Daoyi was enlightened upon hearing this, and his mind transcended.
Ba Zhang lived for a thousand years, Zhao Zhou lived for seven hundred years
The Pudeng Lu records: Venerable Ba Zhang was from Central India. He was born in the year Dingmao, the twelfth year of King Weilie of the Zhou Dynasty (414 BC), with his left hand clenched. It only opened when he was tonsured at the age of seven, hence the name Ba Zhang (Treasure Palm). During the Wei and Jin dynasties, he traveled east to this land, entered Shu (Sichuan) to pay homage to Samantabhadra (a Bodhisattva associated with practice and meditation), and stayed at the Great Compassion Temple. He often did not eat and recited over a thousand volumes of scriptures such as the Prajñā (wisdom) Sutras daily. One day, he said to the assembly: 'I have vowed to live in the world for a thousand years; this year I am six hundred and twenty-six years old.' Therefore, people called him 'Thousand Years'. Later, he traveled to Mount Wutai, moved to the Huayan Temple on Mount Zhurong, the Shuangfeng Temple on Mount Huangmei, and the Donglin Temple on Mount Lu. He then arrived at Jianye (present-day Nanjing). At that time, Bodhidharma (the first patriarch of Zen Buddhism) arrived in the Liang Dynasty, and Venerable Ba Zhang went to inquire about the essence of the Dharma and attained enlightenment. Soon after, he went to Wu, traveling east along the river, from Qianqing to Tianzhu, went to Mount Mao, climbed Mount Taibai, passed through the Yandang Mountains, and lingered at the seventy-two hermitages of Cuifeng. Returning to Chicheng, he rested at Yunmen Temple, Fahua Temple, and other temples, as well as Puli, Chifu, and Dayan. And the stone cave of Qixia Temple on Feilai Peak. There is a saying: 'Having traveled through four hundred states of China, he particularly loves the Daoist's travels.' Later, he lived in Baoyan Temple in Pujiang. The places Venerable Ba Zhang passed through later became precious temples. On the first day of the first month of the second year of Xianqing in the Tang Dynasty (657 AD), he personally sculpted a Buddha statue, and the statue was completed on the ninth day. He asked his disciple Huiyun: 'Who does this statue resemble?' Huiyun said: 'It is no different from you, Venerable.' Thereupon, Venerable Ba Zhang bathed and changed his clothes, sat in the lotus position, and said to Huiyun: 'I have lived in the world for one thousand and seventy-two years, and now I am about to pass away. Listen to my verse: Originally, there is no birth or death; now, it is merely a manifestation.'
生死。我得去住心。他生復來此。言訖而逝。
趙州真際禪師行狀曰。師即南泉門人也。諱從諗。鎮府有塔記云。師得七百甲子歟。祖庭事苑曰。趙州從諗俗壽一百廿歲。嘗有人問師年多。師云一穿念珠數不足。鎮府塔記云。師得七百甲子歟。七百甲子乃泛舉一百廿之大數。實一百一十六歲。餘八月。凡四萬二十日也。
義懷折擔 自回攻石
普燈錄曰。天衣義懷禪師。世以漁為業。兒時坐船尾。父得魚付師貫之。師不忍乃私投江中。父怒笞。師恬然如故。長游京師。依景德寺得度。去謁金鑾善葉縣省微有契。晚至姑蘇禮明覺于翠峰。入室次。峰曰。恁么也不得。不恁么也不得。恁么不恁么總不得。師擬議。峰打出。如是者數四。徐為水頭。因汲水折擔倏悟。作投機偈曰。一二三四五六七。萬仞峰頭獨足立。驪龍頷下奪明珠。一言勘破維摩詰。峰聞拊幾稱善。后七坐道場。化行海內。
普燈錄曰。合州釣魚臺石頭自回庵主。世為石工。嘗參禮報恩璉禪師求安心法。璉諭之。因棄家為道人。
正宗贊曰。回石頭。世為石匠。不識字。慕出家。求人口授法華。默誦之。投南堂靜禪師供灑掃。一日令取石。回手執錘擊石而誦經不輟。堂謂曰。今日硿磕。明日硿磕。生死到來作么摺合。回愕然
【現代漢語翻譯】 現代漢語譯本 『生死，我得去安住我的心。他日再生，我還會回到這裡。』說完就去世了。
《趙州真際禪師行狀》中記載：『禪師是南泉普愿禪師的門人，法名從諗。鎮府的塔記中說，禪師享壽七百甲子嗎？』《祖庭事苑》中記載：『趙州從諗禪師世俗的壽命有一百二十歲。』曾經有人問禪師的年齡，禪師說『一串念珠都數不完』。鎮府塔記中說『禪師享壽七百甲子嗎？』七百甲子只是泛指一百二十歲這個大概的數字，實際上是一百一十六歲零八個月，總共四萬零二十天。
義懷折斷扁擔，自回攻打石頭
《普燈錄》中記載：天衣義懷禪師，世代以打魚為生。小時候坐在船尾，父親捕到魚就讓他用繩子串起來，義懷禪師不忍心，就偷偷地把魚扔到江里。父親生氣地鞭打他，禪師卻安然如故。長大後到京城遊歷，在景德寺出家。後來去拜訪金鑾善和葉縣省微，有所領悟。晚年到姑蘇，在翠峰山拜見明覺禪師。入室請教時，明覺禪師說：『這樣也不行，那樣也不行，這樣那樣都不行。』義懷禪師猶豫不決，明覺禪師就把他打了出去。像這樣反覆了幾次，義懷禪師後來負責挑水。一次因為挑水時扁擔突然斷裂而頓悟，作了一首投機偈：『一二三四五六七，萬仞峰頭獨足立。驪龍頷下奪明珠，一言勘破維摩詰（Vimalakirti）。』明覺禪師聽了，拍著桌子稱讚他。後來義懷禪師主持了七處道場，教化傳遍海內。
《普燈錄》中記載：合州釣魚臺石頭自回庵主，世代以石匠為業。曾經參拜報恩璉禪師，請求得到安心之法。璉禪師開導了他，於是自回庵主就捨棄家庭出家為道。
《正宗贊》中記載：自回庵主，世代是石匠，不識字。仰慕出家，請人教他口誦《法華經》，默默地背誦。到南堂靜禪師那裡供職，負責灑掃。一天，靜禪師讓他去取石頭，自回庵主手裡拿著錘子敲打石頭，嘴裡不停地誦經。靜禪師說：『今天硿磕硿磕地響，明天硿磕硿磕地響，生死到來的時候你用什麼來應對？』自回庵主愕然。
【English Translation】 English version 『Life and death... I must go and settle my mind. In the next life, I will return here again.』 After saying this, he passed away.
The 『Record of Chan Master Zhaozhou Zhenji』 states: 『The Master was a disciple of Nanquan Puyan (Nanquan Puyan). His dharma name was Congshen. The pagoda inscription in Zhen Prefecture says, 「Did the Master live to be seven hundred Jiazi (a cycle of sixty years in the Chinese calendar)?」』 The 『Zuting Shiyuan』 states: 『Chan Master Zhaozhou Congshen's secular lifespan was one hundred and twenty years.』 Someone once asked the Master about his age, and the Master said, 『I can't even finish counting a string of prayer beads.』 The pagoda inscription in Zhen Prefecture says, 『Did the Master live to be seven hundred Jiazi?』 Seven hundred Jiazi is just a general reference to the large number of one hundred and twenty years; in reality, it was one hundred and sixteen years and eight months, a total of forty thousand and twenty days.
Yihuai Breaks the Carrying Pole, Zihui Attacks the Stone
The 『Puteng Lu』 records: Chan Master Tianyi Yihuai, his family had been fishermen for generations. As a child, he sat at the stern of the boat. When his father caught fish, he would ask the Master to string them together. The Master couldn't bear it, so he secretly threw the fish into the river. His father angrily whipped him, but the Master remained calm as before. When he grew up, he traveled to the capital and was ordained at Jingde Temple. Later, he visited Jinluan Shan and Yexian Shengwei, and had some insights. In his later years, he went to Gusu and paid respects to Mingjue at Cuifeng Mountain. During an interview, Mingjue said, 『This is not right, that is not right, neither this nor that is right.』 Master Yihuai hesitated, and Mingjue struck him. After repeating this several times, Master Yihuai was later put in charge of carrying water. Once, while carrying water, the carrying pole suddenly broke, and he had a sudden enlightenment. He composed a verse of realization: 『One, two, three, four, five, six, seven, standing alone on the ten-thousand-仞 (ren) peak. Snatching the bright pearl from under the jaw of the black dragon, one word exposes Vimalakirti (Vimalakirti).』 Mingjue heard this and praised him, striking the table in approval. Later, Master Yihuai presided over seven monasteries, and his teachings spread throughout the country.
The 『Puteng Lu』 records: Abbot Zihui of Fishing Terrace Stone in Hezhou, his family had been stonemasons for generations. He once visited Chan Master Baoen Lian, seeking the method of peace of mind. Chan Master Lian enlightened him, and so Abbot Zihui abandoned his family and became a monk.
The 『Zhengzong Zan』 records: Abbot Zihui, his family were stonemasons for generations, and he was illiterate. Admiring the monastic life, he asked someone to teach him to recite the 『Lotus Sutra』 orally, and he silently memorized it. He went to work for Chan Master Nantang Jing, in charge of sweeping and cleaning. One day, Chan Master Jing asked him to fetch a stone. Abbot Zihui held a hammer in his hand, striking the stone while continuously reciting the sutra. Chan Master Jing said, 『Today it's 「kongke, kongke,」 tomorrow it's 「kongke, kongke,」 when life and death arrive, what will you use to deal with it?』 Abbot Zihui was stunned.
釋其器。禮拜求究竟法。因隨至方丈。令罷誦經。看趙州勘婆話。回久之鑿石。石堅。盡力一錘瞥見火光有悟。呈頌曰。用盡工夫渾無巴鼻。火光迸散元在者里。堂曰子徹矣。縉雲先生作石頭語錄序有云。回石頭以運錘攻石之手。仰擊堅高。出力既粗。一錘便透。晚坐釣魚山中。乖崖峭壁十倍其師。
伊庵同勞 真如自役
人天寶鑑曰。伊庵有權禪師。乾道間出應萬年。宿學老師見其威儀。聽其舉揚。皆拱手心醉。內外萬指井井然如入官府。師所至行道。與眾同其勞。尚書尤公袤曰。住持者安坐演法。何至躬頭陀行邪。師曰。不然。末法比丘增上慢。未得謂得。便欲自恣。我以身帥尚恐不從。況敢自逸乎。近世言禪林標準者。必以師為稱首也。
僧寶傳曰。大溈真如慕喆禪師為人剛簡。有高識。以荷法為志。以精嚴律身。謝師直守潭州。聞其風而悅之。不可致。會嶽麓法席虛。盡禮迎以為出世。累日而後就。俄遷住大溈。眾二千指。無所約束人人自律。唯粥罷受門弟子問道。謂之入室。齋罷必會大眾。茶諸方。才月一再而喆講之無虛日。放參罷。喆自役作。使令者在側如路人。晨香夕燈十有四年。夜禮拜持茅視殿廡燈火。倦則以帔蒙首假寐三聖堂。贊曰。真如平生以身為舌說比丘事云云。
【現代漢語翻譯】 現代漢語譯本 放下手中的法器。虔誠禮拜，尋求究竟的佛法。於是跟隨（伊庵權禪師）來到方丈室。伊庵權禪師讓他停止誦經，去參看趙州和尚勘驗老太婆的話頭（公案）。（僧人）回去后，長久地鑿石頭。石頭非常堅硬，（他）用盡全力一錘下去，忽然瞥見火光，頓時有所領悟。於是呈上頌詞說：『用盡功夫，全然沒有著落之處，火光迸散，原來（道）就在這裡。』伊庵權禪師說：『你徹悟了。』縉雲先生為《石頭語錄》作序時說：『回石頭用揮錘攻石的手，向上敲擊堅硬高大的石頭，用力既猛，一錘便穿透。』（伊庵權禪師）晚年坐在釣魚山中，（那裡的）險峻山崖比他的老師（石頭希遷）所在之處還要高峻十倍。
伊庵（權禪師）與大眾一同勞作，真如（慕喆禪師）親自操勞。
《人天寶鑑》記載：伊庵權禪師，在乾道年間（1165-1173）出世應萬年寺。那些有宿學的老師們，看到他的威儀，聽到他的說法，都拱手表示心悅誠服。寺內寺外，上上下下，都井然有序，如同進入官府一般。伊庵權禪師所到之處都身體力行，與大眾一同勞作。尚書尤公袤說：『住持應該安坐講法，為什麼要做苦行僧的行徑呢？』伊庵權禪師說：『不是這樣的。末法時代的比丘，容易生起增上慢，沒有得到（開悟）卻說自己已經得到，便想要放縱自己。我以身作則，尚且恐怕他們不聽從，哪裡還敢自己安逸呢？』近世談論禪林標準的，必定以伊庵權禪師為首要的典範。
《僧寶傳》記載：大溈真如慕喆禪師為人剛正簡樸，有很高的見識，以弘揚佛法為志向，以精嚴的戒律約束自己。謝師直鎮守潭州時，聽聞他的風範而非常仰慕，但無法請到他。恰逢嶽麓寺的住持之位空缺，於是以最高的禮節迎接他來擔任住持，過了很多天才答應。不久之後，遷居到大溈山。寺中僧眾有兩千多人，沒有人約束他們，人人都自我約束。只有在粥飯完畢后，才接受入門弟子問道，這叫做『入室』。齋飯完畢后，必定會見大眾，（一起）喝茶，參訪各方（禪師的教誨），一個月總有一兩次，而慕喆禪師講解佛法沒有一天間斷。放參完畢后，慕喆禪師親自勞作。使喚的人在他身邊，如同路人一般。早晨上香，晚上點燈，持續了十四年。晚上禮拜，拿著茅草巡視殿堂和僧舍的燈火。睏倦了就用披巾蒙著頭，在三聖堂里小睡。讚語說：真如禪師一生以身作則，用行動來說法，講述比丘應該做的事情，等等。
【English Translation】 English version He relinquished his ritual implements. He prostrated himself in worship, seeking the ultimate Dharma. Consequently, he followed (I-an Quan Chanshi) to the abbot's room. I-an Quan Chanshi instructed him to cease reciting scriptures and to contemplate Zhao Zhou's (Zhao Zhou Congshen, 778-897) examination of the old woman's words (koan). After a long period of reflection, he began to chisel stone. The stone was hard. Exerting all his strength, a single hammer blow revealed a spark of light, and he experienced enlightenment. He then presented a verse, saying, 'Having exhausted all effort, there was utterly no place to grasp; the spark of light burst forth, and the origin was right here.' I-an Quan Chanshi said, 'You have thoroughly awakened.' The Jinyun Master, in his preface to the 'Stone Records,' wrote, 'Hui Stone (referring to the monk) used the hand that wielded the hammer to strike the stone, striking upwards against the hard and high stone. The effort was rough, and a single hammer blow penetrated it.' In his later years, he sat in Fishing Mountain, where the precipitous cliffs were ten times higher than those of his teacher (Shi Tou Xiqian, 700-790).
I-an (Quan Chanshi) labored together with the assembly; Zhenru (Muzhe Chanshi) personally toiled.
The 'Mirror of Humans and Gods' records: I-an Quan Chanshi emerged during the Qian Dao period (1165-1173) to respond to Wan Nian Temple. Those teachers with accumulated learning, seeing his dignified demeanor and hearing his teachings, all bowed their heads in heartfelt admiration. Within and without the temple, everything was orderly, as if entering a government office. Wherever I-an Quan Chanshi went, he practiced the Way and labored together with the assembly. The Minister You Gongmao said, 'The abbot should sit and expound the Dharma; why engage in the practices of an ascetic monk?' I-an Quan Chanshi said, 'It is not so. Monks in the Dharma-ending Age are prone to arrogance, claiming to have attained what they have not, and desiring to indulge themselves. I lead by example, yet I still fear they will not follow; how dare I be at ease?' In recent times, those who speak of the standards of the Chan forest invariably regard I-an Quan Chanshi as the foremost example.
The 'Biographies of Monks' records: Da Wei Zhenru Muzhe Chanshi was upright and simple, with high discernment, taking the propagation of the Dharma as his aspiration and disciplining himself with strict precepts. When Xie Shizhi was stationed in Tanzhou, he heard of his virtue and greatly admired him, but could not invite him. It happened that the abbot's seat at Yuelu Temple was vacant, so he welcomed him with the highest respect to assume the position, which he accepted after many days. Soon after, he moved to Da Wei Mountain. The temple had over two thousand monks, but no one restrained them; everyone disciplined themselves. Only after the morning congee would he receive initiated disciples for questioning, which was called 'entering the room.' After the vegetarian meal, he would always meet with the assembly, drinking tea and visiting various (Chan masters' teachings), once or twice a month, and Muzhe Chanshi would lecture on the Dharma without interruption. After the evening session, Muzhe Chanshi would personally labor. Those who were sent to work were by his side, like passersby. He offered incense in the morning and lit lamps in the evening, for fourteen years. At night, he would prostrate himself in worship, holding a thatched torch to inspect the halls and monks' quarters for lights. When tired, he would cover his head with his robe and doze off in the Three Saints Hall. The eulogy says: Zhenru Chanshi, throughout his life, used his body as a tongue, speaking of the affairs of monks, and so on.
泐潭藥汞 雲門丹砂
僧寶傳曰。黃龍南禪師依三角澄禪師。澄有時名。一見器許之。及澄移居泐潭。公又與俱。澄使分座接納矣。而南昌文悅見之。每歸臥嘆曰。南有道之器也。惜未受本色鉗錘耳。會同游西山。夜話及雲門法道。悅曰澄公雖雲門之後。然法道異耳。公問所以異。悅曰。雲門如九轉丹砂。點鐵作金。澄公藥汞銀。徒可玩。入鍛即流去。公怒以枕投之。明日悅謝過。又曰。雲門氣宇如王。甘死語下乎。澄公有法。受人死語也。死語其能活人哉。即背去。公挽之曰。即如是。誰可汝意者。悅曰。石霜楚圓手段出諸方。子欲見之不宜后也。公默計之曰。此行腳大事也。悅師翠巖而使我見石霜。見之有得。于悅何有哉。即日辦裝。
黃檗無多 歸宗較些
臨濟錄曰。師到大愚。大愚問什麼處來。師云黃檗處來。大愚云黃檗有何言句。師云某甲三度問佛法的的大意。三度被打。不知某甲有過無過。大愚云。黃檗與么老婆為汝得徹困。更來這裡問有過無過。師于言下大悟云。元來黃檗佛法無多子。大愚搊住云。這尿床鬼子。適來道有過無過。如今卻道黃檗佛法無多子。你見個什麼道理。速道速道。師于大愚脅下筑三拳。大愚托開云。汝師黃檗。非幹我事。
廣燈錄曰。廬山歸宗寺智常禪
【現代漢語翻譯】 現代漢語譯本 泐潭的藥汞，雲門的丹砂。
《僧寶傳》記載，黃龍南禪師依止三角澄禪師。澄禪師有時名，一見黃龍南禪師就器重他，並允許他追隨自己。後來澄禪師移居泐潭，黃龍南禪師也一同前往。澄禪師讓黃龍南禪師分座接納僧眾。然而，南昌文悅見到黃龍南禪師后，每次回去都嘆息說：『黃龍南是有道之器，可惜沒有受到真正的錘鍊。』 一次，他們一同遊覽西山，晚上談論到雲門宗的法道。文悅說：『澄公雖然是雲門宗的後人，但他的法道與雲門宗不同。』黃龍南禪師問他哪裡不同。文悅說：『雲門宗的法如同九轉丹砂（一種煉丹術語，指煉製成的靈丹），能點鐵成金。澄公的法如同藥汞（水銀），只能用來玩賞，放入爐火中就會流失。』黃龍南禪師生氣地用枕頭扔他。第二天，文悅向黃龍南禪師道歉，又說：『雲門宗的氣宇如同王者，難道會甘心死在語言文字之下嗎？澄公的法是接受別人的死語，死語怎麼能使人活呢？』說完就背身離去。黃龍南禪師拉住他說：『既然這樣，誰能讓你滿意呢？』文悅說：『石霜楚圓的手段超出其他禪師，你想要見他，不應該拖延。』黃龍南禪師默默地盤算著說：『這是行腳參訪的大事。文悅師從翠巖禪師，卻要我見石霜楚圓，如果我見了他有所得，對文悅有什麼好處呢？』於是當天就準備行裝。
黃檗不多，歸宗較少。
《臨濟錄》記載，臨濟禪師到達大愚禪師處，大愚禪師問：『從哪裡來？』臨濟禪師說：『從黃檗（唐代禪師）處來。』大愚禪師問：『黃檗有什麼言句？』臨濟禪師說：『我三次問佛法的大意，三次被打，不知道我有沒有過錯。』大愚禪師說：『黃檗這麼老婆心腸為你費盡心思，你還來這裡問有沒有過錯！』臨濟禪師在言下大悟，說：『原來黃檗佛法沒什麼了不起的。』大愚禪師抓住他說：『你這尿床鬼子，剛才還說有沒有過錯，現在卻說黃檗佛法沒什麼了不起的，你見到了什麼道理？快說！快說！』臨濟禪師在大愚禪師脅下打了三拳。大愚禪師推開他說：『你師父是黃檗，不關我的事。』
《廣燈錄》記載，廬山歸宗寺智常禪師
【English Translation】 English version Leitan's Medicinal Mercury, Yunmen's Cinnabar.
The 'Biographies of Sangha Treasures' records that Zen Master Huanglong Nan relied on Zen Master Sanjiao Cheng. Zen Master Cheng, sometimes known by this name, recognized Huanglong Nan's potential at first sight and allowed him to follow him. Later, when Zen Master Cheng moved to Leitan, Huanglong Nan went with him. Zen Master Cheng had Huanglong Nan share his seat to receive the monastic community. However, when Wen Yue of Nanchang saw Huanglong Nan, he would sigh upon returning, saying, 'Huanglong Nan is a vessel of the Dao, but it's a pity he hasn't received true forging.' Once, they were touring West Mountain together, and at night they discussed the Dharma path of the Yunmen school. Wen Yue said, 'Although Master Cheng is a descendant of Yunmen, his Dharma path is different from that of Yunmen.' Huanglong Nan asked him how it was different. Wen Yue said, 'Yunmen's Dharma is like the nine-cycle cinnabar (an alchemical term referring to a refined elixir), which can turn iron into gold. Master Cheng's Dharma is like medicinal mercury (quicksilver), which can only be played with and will flow away when put into a furnace.' Huanglong Nan angrily threw a pillow at him. The next day, Wen Yue apologized to Huanglong Nan and said again, 'Yunmen's spirit is like that of a king; how could he willingly die under words and letters? Master Cheng's Dharma is to accept others' dead words; how can dead words bring people to life?' After saying this, he turned and left. Huanglong Nan grabbed him and said, 'Since that's the case, who can satisfy you?' Wen Yue said, 'The methods of Shishuang Chuyuan surpass those of other Zen masters; if you want to see him, you shouldn't delay.' Huanglong Nan silently pondered, saying, 'This is a major event of pilgrimage. Wen Yue is a disciple of Zen Master Cuiyan, yet he wants me to see Shishuang Chuyuan; if I gain something from seeing him, what benefit is there for Wen Yue?' So he prepared his luggage that very day.
Huangbo is not much, Guizong is less.
The 'Linji Record' records that when Zen Master Linji arrived at Zen Master Dayu's place, Zen Master Dayu asked, 'Where do you come from?' Zen Master Linji said, 'I come from Huangbo's (a Tang Dynasty Zen master) place.' Zen Master Dayu asked, 'What sayings does Huangbo have?' Zen Master Linji said, 'I asked about the great meaning of the Buddha-dharma three times, and I was beaten three times; I don't know if I was at fault or not.' Zen Master Dayu said, 'Huangbo has been so kind-hearted and exhausted himself for you; you still come here to ask if you were at fault!' Zen Master Linji had a great enlightenment upon hearing this and said, 'So Huangbo's Buddha-dharma is nothing special.' Zen Master Dayu grabbed him and said, 'You bed-wetting ghost, just now you were saying whether you were at fault or not, but now you say Huangbo's Buddha-dharma is nothing special; what principle have you seen? Speak quickly! Speak quickly!' Zen Master Linji punched Zen Master Dayu three times in the ribs. Zen Master Dayu pushed him away and said, 'Your teacher is Huangbo; it's none of my business.'
The 'Guangdeng Record' records that Zen Master Zhichang of Guizong Temple on Mount Lu
師。黃檗曰。馬大師出八十四人善知識。問著個個屙漉漉地。祇有歸宗較些子。
法眼未了 大覺太賒
聯燈錄曰。清涼大法眼禪師法嗣清涼泰欽禪師。開堂日示眾云。某甲本欲深山藏拙。養病過時。奈緣先師有未了底公案。出來與他了卻。
廣燈錄曰。興化存獎禪師行腳往南方。回在三聖會裡為首座。常垂語云。我南方行腳一匝。拄杖不曾撥著一個會佛法底人。三聖聞得問云。汝具個什麼眼便恁么道。師便喝。三聖云。須是你始得。師後到大覺為院主。依前恁么道。一日大覺喚院主。我聞你道向南方行腳一匝。拄杖不曾撥著一個會佛法底人。你具個什麼眼漝么道。師便喝。大覺拈棒。師擬議。大覺便打。來日師云。某甲於三聖師兄處學得個賓主句。總被師兄折倒了也。與某甲個安樂法門。覺云者瞎漢來者里納敗闕。脫下衲衣痛打一頓。師于棒下薦得臨濟先師于黃檗處吃棒道理。后開堂拈香云。此一炷香本分為三聖師兄。三聖於我太孤。本分為大覺師兄。大覺於我太賒。不如供養臨濟先師。
葉縣還面 法雲會茶
武庫曰。葉縣省和尚嚴冷枯淡。衲子敬畏之。浮山遠．天衣懷在眾時。特往參扣。正值雪寒。省呵罵驅逐。以至將水潑。旦過衣服皆濕。其他僧皆怒而去。唯遠懷併疊敷具整
【現代漢語翻譯】 現代漢語譯本 師（禪師）。黃檗（希運禪師）說：『馬大師（馬祖道一禪師）門下出了八十四位善知識（精通佛法、可以引導他人的人），問他們佛法，個個都含糊不清。只有歸宗（智常禪師）還稍微好一些。』
法眼（文益禪師）未曾了悟，大覺（懷海禪師）太過寬泛。
《聯燈錄》記載：清涼大法眼禪師（文益禪師）的法嗣清涼泰欽禪師，開堂說法時對大眾說：『我本來想在深山裡隱藏自己的笨拙，養病度日。無奈先師（文益禪師）有未了結的公案，我出來替他了結。』
《廣燈錄》記載：興化存獎禪師行腳遊方到南方，回來后在三聖（慧然禪師）的禪會上擔任首座。他經常說：『我到南方行腳一圈，拄杖不曾碰到一個懂得佛法的人。』三聖（慧然禪師）聽了問：『你有什麼樣的眼力，竟然這樣說？』興化（存獎禪師）便喝斥一聲。三聖（慧然禪師）說：『必須是你才行。』興化（存獎禪師）後來到大覺（懷海禪師）那裡擔任院主，依舊這樣說。一天，大覺（懷海禪師）叫院主（存獎禪師）來，說：『我聽說你說道到南方行腳一圈，拄杖不曾碰到一個懂得佛法的人。你有什麼樣的眼力，竟然這樣說？』興化（存獎禪師）便喝斥一聲。大覺（懷海禪師）拿起棒子，興化（存獎禪師）剛想辯解，大覺（懷海禪師）就打了他。第二天，興化（存獎禪師）說：『我從三聖師兄那裡學到賓主句，全被師兄折服了。給我一個安樂的法門吧。』大覺（懷海禪師）說：『你這個瞎漢，到這裡來認輸。』脫下他的僧衣，狠狠地打了一頓。興化（存獎禪師）在棒打之下領悟了臨濟（義玄禪師）先師在黃檗（希運禪師）處捱打的道理。後來開堂說法時拈香說：『這炷香本應分給三聖師兄，三聖對我太孤立；本應分給大覺師兄，大覺對我太寬泛。不如供養臨濟先師。』
葉縣（省禪師）還以麵條，法雲（法秀禪師）以茶相會。
《武庫》記載：葉縣省和尚（省禪師）嚴厲冷酷，衲子（僧人）敬畏他。浮山遠（浮山法遠禪師）、天衣懷（天衣義懷禪師）在僧眾中時，特地前去參拜請教。正值寒冷的下雪天，省（省禪師）呵斥謾罵驅趕他們，甚至用水潑他們，以至於衣服都濕了。其他僧人都生氣地離開了，只有遠（浮山法遠禪師）和懷（天衣義懷禪師）整理好敷具。
【English Translation】 English version Master (Zen master). Huangbo (Zen Master Xiyun) said: 'Great Master Ma (Zen Master Mazu Daoyi) produced eighty-four good advisors (those who are proficient in Buddhism and can guide others). When asked about Buddhism, each of them was vague and unclear. Only Guizong (Zen Master Zhichang) was slightly better.'
Fayan (Zen Master Wenyi) had not yet understood, and Dajue (Zen Master Huaihai) was too broad.
The 'Lian Deng Lu' records: Zen Master Taiqin of Qingliang, a Dharma heir of Zen Master Fayan Wenyi of Qingliang, said to the assembly on the day of his opening ceremony: 'I originally wanted to hide my clumsiness in the deep mountains and spend my days in illness. However, my late teacher (Zen Master Wenyi) had an unfinished public case, so I came out to settle it for him.'
The 'Guang Deng Lu' records: Zen Master Xinghua Cunjiang traveled to the South and returned to serve as the head seat in the Zen assembly of Sansheng (Zen Master Huiran). He often said: 'I traveled around the South, and my staff never touched anyone who understood Buddhism.' Sansheng (Zen Master Huiran) heard this and asked: 'What kind of eyes do you have to say such a thing?' Xinghua (Zen Master Cunjiang) then shouted. Sansheng (Zen Master Huiran) said: 'It must be you.' Later, Xinghua (Zen Master Cunjiang) went to Dajue (Zen Master Huaihai) to serve as the monastery director and continued to say the same thing. One day, Dajue (Zen Master Huaihai) called the monastery director (Zen Master Cunjiang) and said: 'I heard you say that you traveled around the South and your staff never touched anyone who understood Buddhism. What kind of eyes do you have to say such a thing?' Xinghua (Zen Master Cunjiang) then shouted. Dajue (Zen Master Huaihai) picked up a stick, and as Xinghua (Zen Master Cunjiang) was about to argue, Dajue (Zen Master Huaihai) hit him. The next day, Xinghua (Zen Master Cunjiang) said: 'I learned the guest-host phrase from my brother Sansheng, but I was completely defeated by him. Give me a peaceful Dharma gate.' Dajue (Zen Master Huaihai) said: 'You blind man, you came here to admit defeat.' He took off his monk's robe and beat him severely. Under the beating, Xinghua (Zen Master Cunjiang) realized the reason why the late teacher Linji (Zen Master Yixuan) was beaten at Huangbo's (Zen Master Xiyun) place. Later, when he opened the hall to give a lecture, he offered incense and said: 'This incense should originally be given to my brother Sansheng, but Sansheng is too isolated from me; it should originally be given to my brother Dajue, but Dajue is too broad for me. It is better to offer it to the late teacher Linji.'
Ye County (Zen Master Sheng) returned with noodles, and Fayun (Zen Master Faxiu) met with tea.
The 'Wu Ku' records: Abbot Sheng of Ye County (Zen Master Sheng) was strict and cold, and the monks (nazi) revered him. When Fushan Yuan (Zen Master Fushan Fayuan) and Tianyi Huai (Zen Master Tianyi Yihuai) were in the assembly, they specially went to pay their respects and ask for instruction. It was a cold, snowy day, and Sheng (Zen Master Sheng) scolded and drove them away, even splashing water on them, so that their clothes were wet. The other monks were angry and left, but only Yuan (Zen Master Fushan Fayuan) and Huai (Zen Master Tianyi Yihuai) tidied up their sitting mats.
衣復坐于旦過中。省到呵曰。你更不去我打你。遠近前云。某二人數千里特來參和尚禪。豈以一杓水潑之便去。若打殺也不去。省笑曰。你兩個要參禪卻去掛搭。續請遠充典座。眾苦其枯淡。省偶出莊。遠竊鑰匙取油麵作五味粥。粥熟。省忽歸。赴堂粥罷。坐堂外。令請典座。遠至首云。實取油麵煮粥。情願乞和尚責罰。省令算所直。估衣缽還訖。打三十拄杖出院。遠舍於市中。托道友解免。省不允。又曰。若不容歸。祇乞隨眾入室。亦不允。一日出街次。見遠獨于旅邸前立。乃云。此是院門房廊。你在此住許多時。曾還租錢否。令計所欠追取。遠無難色。持缽於市化錢還之。省又一日出街。見之持缽。歸為眾曰。遠真有意參禪。遂呼其歸。
武庫曰。撫州明水遜禪師在法雲(法雲寺圓通法秀)侍者寮。時道林琳禪師掛搭。方丈特為新到茶。遜躬至寮請之。適琳不在。有同行與琳聯案曰。汝去。俟渠來。我為汝請。遜去。僧偶忘之。齋后鳴鼓會茶。琳不到。圓通問曰。新到在否。趣請之。琳到。圓通令退坐榻立眾前。責曰。山門特為茶以表叢林禮數。因何怠慢不時至。琳曰。適聞鼓聲忽內逼。趨赴不前。圓通呵曰。我鼓又不是巴豆。擊著你便屎出。遜前白雲。是某忘記請之。某當出院。時同行出衆曰。不幹侍者
【現代漢語翻譯】 現代漢語譯本： 衣覆在過午時分坐禪。省呵斥道：『你再不走我就打你。』遠近上前說：『我們二人不遠數千里特來參和尚的禪，豈能因為一勺水潑了就走？就算被打死也不走。』省笑著說：『你們兩個要參禪卻要去掛單。』後來請遠擔任典座（寺院中負責管理事務的僧人）。眾僧苦於他的枯燥乏味。省偶然外出，遠偷偷拿了鑰匙取了油麵做了五味粥。粥剛做好，省忽然回來了。用齋時粥已經分完。省坐在堂外，讓人請典座來。遠來到后坦白說：『確實是拿了油麵煮粥，情願乞求和尚責罰。』省讓人計算所值，估算衣缽償還完畢，打了三十拄杖趕出寺院。遠住在市中，托道友幫忙解脫。省不同意。遠又說：『如果不容許回來，只求隨眾進入禪堂。』也不允許。一天，省出街，看見遠獨自在旅店前站立，於是說：『這是寺院的門房廊道，你在這裡住了這麼久，曾經交過租錢嗎？』讓人計算所欠的追討。遠沒有為難之色，拿著缽在市中化緣還了錢。省又一天出街，看見他拿著缽。回來后對大家說：『遠真有心參禪。』於是叫他回來。
武庫說：撫州明水遜禪師在法雲（法雲寺圓通法秀）侍者寮。當時道林琳禪師掛單。方丈特地為新來的僧人準備茶。遜親自到寮房請他。恰好琳不在，有個同行和琳共用一張桌子說：『你去吧，等他來，我替你請。』遜離開了。僧人偶然忘記了這件事。齋飯後敲鼓集合喝茶，琳沒有到。圓通問：『新來的僧人在嗎？快請他來。』琳到了。圓通讓他退下坐榻站在眾人面前，責備道：『山門特地準備茶以表示叢林的禮數，為何怠慢不及時到？』琳說：『剛才聽到鼓聲忽然感到內心逼迫，想去卻無法前進。』圓通呵斥道：『我的鼓又不是巴豆，敲了你就會拉肚子。』遜上前說道：『是某忘記請他了，某應當出院。』當時同行從人群中出來說：『不關侍者的事情。』
【English Translation】 English version: Yi Fu was sitting in meditation past noon. Sheng scolded, 'If you don't leave, I will hit you.' Yuanjin stepped forward and said, 'We two have come thousands of miles specifically to study Zen with the Abbot. How can we leave just because of a ladle of water thrown on us? Even if we are beaten to death, we will not leave.' Sheng smiled and said, 'If you two want to study Zen, you should go to register as a guest monk.' Later, Yuan was asked to serve as the superintendent (Dianzuo, a monk in charge of managing affairs in the monastery). The monks suffered from his dullness. Sheng went out occasionally, and Yuan secretly took the key, took oil and flour, and made five-flavored porridge. As soon as the porridge was cooked, Sheng suddenly returned. After the meal, the porridge was finished. Sheng sat outside the hall and asked someone to invite the superintendent. Yuan came forward and confessed, 'I did take oil and flour to cook porridge, and I am willing to beg the Abbot to punish me.' Sheng ordered the value to be calculated, the robes and bowls were estimated to be repaid, and he was beaten thirty times with a staff and expelled from the monastery. Yuan lived in the market and asked a fellow practitioner to help him get rid of the situation. Sheng did not agree. Yuan also said, 'If I am not allowed to return, I only ask to enter the meditation hall with the others.' This was also not allowed. One day, Sheng went out on the street and saw Yuan standing alone in front of the inn, so he said, 'This is the gatehouse corridor of the monastery. You have lived here for so long, have you ever paid rent?' He ordered the amount owed to be calculated and recovered. Yuan did not show any difficulty, took his bowl and begged for money in the market to repay it. Sheng went out on the street again one day and saw him holding a bowl. After returning, he said to everyone, 'Yuan is truly intent on studying Zen.' So he called him back.
Wu Ku said: Chan Master Mingshui Xun of Fuzhou was in the attendant's quarters at Fayun (Yuántōng Fǎxiù of Fayun Temple). At that time, Chan Master Daolin Lin was staying as a guest monk. The abbot specially prepared tea for the newly arrived monk. Xun personally went to the quarters to invite him. It happened that Lin was not there, and a colleague sharing a table with Lin said, 'You go, wait for him to come, and I will invite him for you.' Xun left. The monk accidentally forgot about it. After the meal, the drum was beaten to gather for tea, but Lin did not arrive. Yuántōng asked, 'Is the newly arrived monk here? Please invite him quickly.' Lin arrived. Yuántōng asked him to step down from the seat and stand in front of everyone, rebuking him, 'The monastery specially prepared tea to show the etiquette of the monastic community. Why were you negligent and did not arrive in time?' Lin said, 'Just now, when I heard the sound of the drum, I suddenly felt internal pressure, and I wanted to go but could not move forward.' Yuántōng scolded, 'My drum is not croton, hitting you will make you defecate.' Xun stepped forward and said, 'It was I who forgot to invite him, I should leave the monastery.' At that time, a colleague came out from the crowd and said, 'It is not the attendant's fault.'
與新到事。是某不合承受為渠請。偶忘記。某當代二人出院。圓通高其風義。並宥之。
仰山圓相 巖頭伊字
會元曰。仰山慧寂通智禪師初遊方。謁耽源(諱應真。嗣南陽)已悟玄旨。耽源謂師曰。國師當時傳得六代祖師圓相共九十七個。授與老僧。乃曰吾滅后三十年。南方有一沙彌到來。大興此教。次第傳受無令斷絕。我今付汝。汝當奉持。遂將其本過與師。師接得一覽便將火燒卻。耽源一日問。前來諸相甚宜秘惜。師曰當時看了便燒卻也。源曰。吾此法門無人能會。唯先師及諸祖師諸大聖人方可委悉。子何得焚之。師曰。慧寂一覽已知其意。但用得。不可執本也。源曰。然雖如此。于子即得。後人信之不及。師曰。和尚若要。重錄不難。即重集一本呈上。更無遺失。源曰然。圓悟擊節錄曰。昔日國師有一百二十種圓相傳與耽源。源后與仰山。山燒卻。源云。般若多羅讖云。小小沙彌有大機。
傳燈錄曰。巖頭全豁禪師謂諸徒曰。吾嘗究涅槃經七八年。睹三兩段文似衲僧說話。曰。吾教意如伊字三點。第一向東方下一點。點開諸菩薩眼。第二向西方下一點。點諸菩薩命根。第三向上方下一點。點諸菩薩頂。此是第一段義。又曰。吾教意如摩醯首羅擘開面門豎亞一隻眼。此是第二段義。又曰。吾
【現代漢語翻譯】 現代漢語譯本 關於新來之人的事情。是我不應該替他請求。偶爾忘記了。我代替那兩個人出院。圓通（人名）高尚其風度和道義，並且原諒了他。
仰山圓相（仰山慧寂禪師所傳的圓形圖示） 巖頭伊字（巖頭全豁禪師所說的『伊』字）
會元（編撰者）說：仰山慧寂（仰山慧寂，人名，通智禪師）最初遊歷四方，拜見耽源（耽源應真，人名，嗣南陽慧忠）后已經領悟了玄妙的旨意。耽源對仰山說：『國師（指慧能）當時傳下來的六代祖師圓相共有九十七個，傳授給了老僧我。』並說：『我去世后三十年，南方會有一位沙彌到來，大興此教，依次傳授下去不要斷絕。我現在把它交給你，你應當奉持。』於是將原本交給了仰山。仰山接過一看就用火燒掉了。耽源有一天問：『之前的那些圓相，很應該秘密珍惜。』仰山說：『當時看了就燒掉了。』耽源說：『我的這個法門沒有人能領會，只有先師（指慧能）以及各位祖師、各位大聖人才能詳細瞭解。你為什麼燒掉它？』仰山說：『慧寂（仰山慧寂自稱）一看就知道它的意思，只要能運用，不必執著于原本。』耽源說：『即使如此，對你來說可以，後人恐怕難以相信。』仰山說：『和尚如果想要，重新抄錄並不難。』隨即重新整理了一本呈上，沒有遺漏。耽源說：『好。』圓悟（禪師）拍案叫絕並記錄道：『昔日國師（指慧能）有一百二十種圓相傳給耽源，耽源後來傳給仰山，仰山燒掉了。耽源說，般若多羅（人名）預言說，小小的沙彌有大機緣。』
《傳燈錄》記載：巖頭全豁（巖頭全豁，人名，禪師）對他的弟子們說：『我曾經研究《涅槃經》七八年，看到其中三兩段文字像是衲僧（指僧人）說的話。』說：『我的教義就像『伊』字的三點。第一點向東方點下去，點開各位菩薩的眼睛。第二點向西方點下去，點亮各位菩薩的命根。第三點向上方點下去，點在各位菩薩的頭頂。』這是第一段意義。又說：『我的教義就像摩醯首羅（印度教主神濕婆的別名）劈開面門豎起一隻眼睛。』這是第二段意義。又說：
【English Translation】 English version Regarding the matter of the newcomer, it is inappropriate for me to request on his behalf. I occasionally forget. I will take the place of the two individuals being discharged from the monastery. Yuangtong (name of a person) values his integrity and righteousness, and forgives him.
Yangshan's Circle Diagrams (circular diagrams transmitted by Zen Master Yangshan Huiji) and Yantou's 'Yi' Character (the 'Yi' character mentioned by Zen Master Yantou Quanhuo)
Huiyuan (the compiler) said: Zen Master Yangshan Huiji (Yangshan Huiji, name of a person, Zen Master Tongzhi), when he first traveled, after visiting Danyuan (Danyuan Yingzhen, name of a person, successor of Nanyang Huizhong), had already understood the profound meaning. Danyuan said to Yangshan: 'The National Teacher (referring to Huineng) at that time transmitted a total of ninety-seven circle diagrams of the Sixth Patriarchs, and passed them on to this old monk.' And said: 'Thirty years after my death, a Shami (novice monk) will come from the South and greatly promote this teaching, passing it down in order without interruption. I will now give it to you, and you should uphold it.' So he handed the original text to Yangshan. Yangshan took it, glanced at it, and burned it with fire. One day, Danyuan asked: 'Those previous diagrams should be secretly cherished.' Yangshan said: 'I burned them after looking at them at the time.' Danyuan said: 'No one can understand my Dharma gate, only the former teacher (referring to Huineng) and the ancestral masters and great sages can fully understand it. Why did you burn it?' Yangshan said: 'Huiji (Yangshan Huiji referring to himself) knew its meaning at a glance. As long as it can be used, there is no need to cling to the original text.' Danyuan said: 'Even so, it is okay for you, but later generations may not believe it.' Yangshan said: 'If the Abbot wants it, it is not difficult to rewrite it.' Then he reorganized a copy and presented it, without any omissions. Danyuan said: 'Good.' Yuanwu (Zen Master) applauded and recorded: 'In the past, the National Teacher (referring to Huineng) had one hundred and twenty kinds of circle diagrams to Danyuan, and Danyuan later passed them to Yangshan, who burned them. Danyuan said, Prajnatara (name of a person) prophesied, the little Shami has great opportunities.'
The Transmission of the Lamp records: Zen Master Yantou Quanhua (Yantou Quanhua, name of a person, Zen Master) said to his disciples: 'I once studied the Nirvana Sutra for seven or eight years, and saw three or two passages that sounded like the words of a monastic.' He said: 'My teaching is like the three dots of the character 'Yi'. The first dot goes down to the East, opening the eyes of all Bodhisattvas. The second dot goes down to the West, illuminating the life roots of all Bodhisattvas. The third dot goes down to the top, touching the crowns of all Bodhisattvas.' This is the first meaning. He also said: 'My teaching is like Maheśvara (another name for the Hindu deity Shiva) splitting open his face and raising one eye.' This is the second meaning. He also said:
教意猶如毒涂鼓擊一聲遠近聞者皆喪。亦云俱死。此是第三段義。
高庵嘆侈 宏智助匱
寶訓曰。高庵悟和尚聞成枯木住金山受用侈靡。嘆息久之曰。比丘之法。所貴清儉。豈宜如此。徒與後生輩習輕肥者增無厭之求。得不愧古人乎。
人天寶鑑曰。紹興癸亥冬大慧禪師蒙恩北還。時育王虛席。宏智和尚舉大慧主之。宏智前知其來多眾必匱食。智預告知事曰。汝急為我多辦歲計應香積。合用者悉倍置之。知事如所誡。明年大慧果至。眾盈萬餘指。未幾香積告匱。眾皆皇皇。大慧莫能錯。宏智遂以所積之物盡發助之。由是一眾咸受其濟。慧詣謝曰。非古佛安能有此力量。
石頭草菴 芭蕉楮帔
石頭思禪師草菴歌曰。吾結草菴無寶貝。飯了從容圖睡快。成時初見茅草新。破后還將茅草蓋。住庵人鎮常在。不屬中間與內外。世人住處我不住。世人愛處我不愛。庵雖小。含法界。方丈老人相體解。上乘菩薩信無疑。中下聞之必生怪。問此庵。壞不壞。壞與不壞主元在。不居南北與東西。基上堅牢以為最。青松下。明窗內。玉殿朱樓未為對。納帔矇頭萬事休。此時山僧都不會。住此庵。休作解。誰夸鋪席圖人買。迴光返照便歸來。廓達靈根非向背。遇祖師。親訓誨。結草為庵莫生退。百年拋
【現代漢語翻譯】 現代漢語譯本：教義就像塗了毒藥的鼓，敲響一聲，遠近聽到的人都會喪命。也可以說全部死亡。這是第三段的含義。
高庵感嘆奢靡，宏智資助匱乏
《寶訓》中說，高庵悟和尚聽說成枯木住在金山寺，生活奢侈浪費，感嘆了很久，說：『比丘（bhikkhu，佛教出家男眾）的修行方法，最重要的是清貧節儉，怎麼可以這樣奢侈呢？只會讓後輩們學習追求享受，增加貪得無厭的慾望，難道不覺得對不起古人嗎？』
《人天寶鑑》中說，紹興（1131-1162）癸亥年冬天，大慧禪師蒙受恩典從北方返回。當時育王寺住持的位置空缺，宏智和尚推薦大慧禪師擔任住持。宏智預先知道他來后，僧眾必定很多，糧食會匱乏，就事先告訴主管事務的人說：『你趕緊為我多準備一年的糧食，以及寺院裡做法事需要用的東西，都要加倍準備。』主管事務的人按照他所說的做了。第二年，大慧禪師果然來了，僧眾超過一萬多人。沒過多久，寺院的糧食就告罄了，大家都非常驚慌。大慧禪師也束手無策。宏智於是把積攢的物資全部拿出來資助他們。因此，所有的僧眾都得到了救濟。大慧禪師前去感謝，說：『如果不是古佛，怎麼能有這樣的力量呢？』
石頭草菴，芭蕉楮帔
石頭希遷（Shitou Xiqian）禪師的《草菴歌》中說：『我結草菴沒有什麼寶貝，吃完飯後從容地睡覺最舒服。建成的時候，最初看到茅草是新的，破舊之後，還是用茅草蓋。住在草菴里的人，永遠都在，不屬於中間、內部和外部。世人居住的地方我不居住，世人喜愛的東西我不喜愛。草菴雖然小，卻包含著整個法界。方丈老人能夠心領神會，上乘菩薩對此深信不疑，中下根器的人聽了必定會覺得奇怪。問這草菴，會壞嗎？壞與不壞，主人翁始終都在。不位於南北東西任何方向，以堅固的基石作為根本。青松下，明亮的窗戶內，玉殿朱樓都比不上這裡。披上納衣蒙著頭，萬事都停止了。這個時候，山僧什麼都不知道。住在這草菴里，不要妄作解釋，誰會誇耀鋪席來引誘人購買呢？迴光返照，立刻迴歸本源，廓然通達的靈根沒有方向和背離。遇到祖師，親自接受教誨，結草為庵不要產生退卻之心。百年之後拋』
【English Translation】 English version: The teaching is like a drum coated with poison; one strike and all who hear it, near and far, will perish. It can also be said that all die. This is the meaning of the third section.
Gao'an laments extravagance, Hongzhi aids scarcity
The Baoxun says: Abbot Gao'an Wu heard that Cheng Kumu lived in Jinshan Temple and indulged in extravagance. He sighed for a long time and said, 'The practice of a bhikkhu (Buddhist monk) values purity and frugality. How can it be like this? It only leads later generations to learn to pursue enjoyment and increase insatiable desires. Aren't they ashamed of the ancients?'
The Rentiān Bǎojiàn says: In the winter of the Guihai year of Shaoxing (1143), Chan Master Dahui returned from the north by imperial grace. At that time, the abbot's seat at Yuwang Temple was vacant. Abbot Hongzhi recommended Dahui to be the abbot. Hongzhi knew in advance that many people would come and food would be scarce. He told the administrator in advance, 'You must quickly prepare a year's worth of food for me, as well as the items needed for the temple's Dharma services, and double the amount.' The administrator did as he was told. The following year, Dahui arrived as expected, with more than ten thousand monks. Before long, the temple's food supply was exhausted, and everyone was panicked. Dahui was at a loss. Hongzhi then took out all the accumulated supplies to help them. As a result, all the monks were relieved. Dahui went to thank him and said, 'If it weren't for an ancient Buddha, how could there be such power?'
Stone Hermitage, Banana Fiber Robe
Chan Master Shitou Xiqian's Hermitage Song says: 'I built a hermitage with no treasures. After eating, I leisurely enjoy sleeping. When it was built, I first saw the thatch was new. After it's broken, I still use thatch to cover it. The person living in the hermitage is always there, not belonging to the middle, inside, or outside. I don't live where worldly people live, and I don't love what worldly people love. Although the hermitage is small, it contains the entire Dharma realm. The abbot can understand it intuitively, and the superior bodhisattvas believe it without doubt. Those of middle and lower capacity will surely find it strange. Ask if this hermitage will be destroyed? Whether it is destroyed or not, the master is always there. It is not located in any direction, north, south, east, or west, and its foundation is the most solid. Beneath the green pines, inside the bright window, jade palaces and vermilion towers cannot compare to this. Wearing a patched robe and covering my head, all affairs cease. At this time, the mountain monk knows nothing. Living in this hermitage, do not make interpretations. Who would boast of a mat to entice people to buy it? Turn the light inward and return to the source, the vast and unobstructed spiritual root has no direction or turning away. Meeting the patriarch, personally receiving instruction, do not retreat from building a hermitage. After a hundred years, cast'
卻任縱橫。擺手便行且無罪。千種言。萬般解。只要教君長不昧。欲識庵中不死人。豈離而今遮皮袋。
羅湖野錄曰。南嶽芭蕉庵主泉禪師造汾陽參昭禪師。受其印可。隱於衡岳。佯狂垢污。世莫能測。以楮為帔。所至聚觀。遂自歌曰。狂僧一條紙帔。不使毳針求細意。披來只么且延時。忍觀蠶苦勞檀施。縱饒羅綺百千般。濟要無過是禦寒。僧來玩。俗來玩。黑噴雲霞山水現。五嶽煙凝是翠縑。四溟浪白為銀線。他人云。甚模樣。剛把漁箋作高尚。雖多素質混然成。免效田畦憑巧匠。逞金襕。與紫袍。狂僧直是心無向。迦葉頭陀遙見時。定將白氎來相讓。向伊言。我不換。老和尚泉。平時慈明厚之。以友于老。南敬之以叔父。至於放曠自任簡脫無檢。豈非所謂百不為多一不為少耶。其制楮為帔。無乃矯于侈飾。肆意成歌。有以諷于浮競。由是而觀。未容無取也。
善暹辜恩 頎老改嗣
武庫曰。暹道者久參雪竇。竇欲舉住金鵝。暹聞之夜潛書偈于方丈壁間。即遁去。偈曰。不是無心繼祖燈。道慚未廁嶺南能。三更月下離巖竇。眷眷無言戀碧層。又曰。三十餘年四海間。尋師擇友未嘗閑。今朝得到無心地。卻被無心趁出山。暹后出世開先。承嗣德山遠和尚。續通雪竇書。山前婆子見專使。欣然問曰。
【現代漢語翻譯】 現代漢語譯本： 任其自由發揮。揮手便走也沒有罪過。千種言語，萬般解釋，只要讓您長久不迷惑。想要認識庵中的不死之人，難道離開了現在這個臭皮囊？
《羅湖野錄》記載：南嶽芭蕉庵的庵主泉禪師，拜訪汾陽參昭禪師，得到他的認可。於是隱居在衡山，裝瘋賣傻，行為怪異，世人無法理解。他用楮皮紙做成披風，所到之處人們都聚在一起觀看。於是他自己唱道：『狂僧我身披一條紙做的披風，不用細密的針線來追求精巧。披上它只是用來打發時間，不忍心看到蠶的辛苦和檀越的佈施。縱然有成千上萬種綾羅綢緞，要緊的也不過是用來禦寒。僧人來觀看，俗人來觀看，黑色的墨跡噴繪出雲霞山水的景象。五嶽的煙霧凝聚成翠綠色的絲綢，四海的波浪潔白如銀線。』別人問：『這是什麼模樣？』他只是把漁箋當作高尚的東西。雖然有很多樸素的材質混合而成，也免得像田地一樣需要巧匠來耕作。炫耀金襕袈裟和紫色官袍，狂僧我心中毫無嚮往。迦葉尊者如果遠遠地看見，一定會把白色的粗布送給我。』對他說：『我不換。』老和尚泉，平時慈明禪師很器重他，以朋友之禮相待。南禪師也以叔父之禮敬重他。至於放縱曠達，隨性簡略，不拘小節，這難道不是所謂『百不為多，一不為少』嗎？他用楮皮紙做成披風，難道不是矯情于奢侈嗎？肆意地創作歌詞，難道不是在諷刺浮華的競爭嗎？由此看來，也不能說他一無是處。 善暹辜負恩情，頎老改變繼承關係。 《武庫》記載：暹道者長期參學于雪竇禪師門下。雪竇禪師想推薦他住持金鵝寺。暹道者聽說后，夜裡偷偷在方丈的墻壁上寫下偈語，然後就逃走了。偈語說：『不是我無心繼承祖師的燈火，只是慚愧自己沒有嶺南高僧的才能。三更半夜在月光下離開巖洞，戀戀不捨地望著碧綠的山巒。』又說：『三十多年來我遊歷四海，尋找老師和朋友從未停止過。今天來到這無心地，卻被無心地趕出了山門。』暹道者後來出世，開創了開先寺，繼承了德山遠和尚的法脈。他寫信給雪竇禪師，山前的老婦人見到送信的使者，高興地問道：
【English Translation】 English version: Let it go freely. Waving goodbye is also without fault. A thousand words, ten thousand explanations, just to keep you from being confused for long. If you want to know the immortal person in the hermitage, how can you be apart from this leather bag (body) now? The 'Luohu Yelu' records: Zen Master Quan, the abbot of the Banana Hermitage on Mount Nan, visited Zen Master Canzhao of Fenyang and received his approval. So he lived in seclusion on Mount Heng, feigning madness and filth, his behavior strange and incomprehensible to the world. He made a cape out of paper mulberry bark, and wherever he went, people gathered to watch. So he sang to himself: 'The mad monk wears a paper cape, not using fine needles and threads to pursue exquisiteness. Wearing it is just to pass the time, I can't bear to see the silkworms' suffering and the donors' offerings. Even if there are thousands of kinds of silk and satin, the important thing is just to keep out the cold. Monks come to watch, laypeople come to watch, black ink sprays out the scenery of clouds and mountains. The smoke of the Five Peaks condenses into emerald green silk, the waves of the Four Seas are white as silver threads.' Others ask: 'What is this appearance?' He just regards the fishing paper as something noble. Although many simple materials are mixed together, it also avoids the need for skilled craftsmen to cultivate it like a field. Showing off golden kasayas and purple robes, the mad monk has no longing in his heart. If Venerable Kasyapa saw it from afar, he would definitely give me white coarse cloth.' To him he said: 'I won't exchange it.' Old Monk Quan, usually Zen Master Ciming valued him very much, treating him as a friend. Zen Master Nan also respected him as an uncle. As for being unrestrained and casual, simple and unconstrained, isn't this what is called 'a hundred is not too much, one is not too little'? He made a cape out of paper mulberry bark, isn't he being pretentious and extravagant? Creating lyrics at will, isn't he satirizing the competition of vanity? From this point of view, it cannot be said that he is completely without merit. Shanxian betrays kindness, Qi Lao changes the succession. The 'Wuku' records: Taoist Xian had been studying under Zen Master Xuedou for a long time. Zen Master Xuedou wanted to recommend him to be the abbot of Jin'e Temple. Taoist Xian heard about it, and secretly wrote a verse on the wall of the abbot's room at night, and then fled. The verse said: 'It's not that I have no intention of inheriting the ancestral lamp, but I am ashamed that I don't have the talent of the high monks of Lingnan. Leaving the cave in the moonlight in the middle of the night, reluctantly looking at the green mountains.' It also said: 'For more than thirty years, I have traveled the four seas, searching for teachers and friends without stopping. Today I came to this mindless place, but I was driven out of the mountain gate by mindlessness.' Taoist Xian later emerged, founded Kaixian Temple, and inherited the Dharma lineage of Abbot Yuan of Deshan. He wrote a letter to Zen Master Xuedou, and the old woman in front of the mountain saw the messenger and asked happily:
暹首座出世為誰燒香。專使曰德山遠和尚。婆子詬罵曰。雪竇抖擻屎腸說禪為你。你得恁么辜恩負德。
會元曰。德山遠禪師法嗣開先善暹禪師。參德山有省。后至雪竇。竇與語。喜其超邁。目曰海上橫行暹道者。遂命分座。竇舉住金鵝。師聞潛書二偈于壁而去。
與武庫有異。
人天寶鑑曰。頎禪師。秦之龍城人。初得法于天聖泰和尚。晚依黃龍南禪師。南見其所得諦當。甚遇之。令住全之興國。開堂遂為南之嗣。至夜夢神告曰。師遇惡疾即是緣盡。言畢而隱。閱十三白。果患大風。屏院事歸龍城之西為小庵。庵成養病其中。頎有小師名克慈。久依楊岐。亦禪林秀出者。歸以侍病。奉禮至孝。乞食村落。風雨寒暑盡師一世而後已。頎一日謂慈曰。吾之所得實在天聖和尚。晚見黃龍道行兼重。心所敬慕。故為嗣之。豈謂半生感此惡疾。今幸償足。昔神仙多因惡疾而得仙道。蓋其割棄塵累。懷潁陽之風。所以因禍而致福也。吾不因此。爭得有今日事。如今把住也由我。放行也由我。把住放行總得自在。遂噓一聲。良久而逝。阇維異香遍野舍利無數。
德山脊鐵 寰中聲鐘
傳燈錄曰。德山宣鑒禪師。雪峰問從上宗風以何法示人。師云。我宗無語句。實無一法與人。巖頭聞之曰。德山老人
【現代漢語翻譯】 現代漢語譯本 暹（Xiān）首座出世為誰燒香？專使說：『為德山遠（Déshān Yuǎn）和尚。』婆子詬罵說：『雪竇（Xuědòu）抖擻屎腸說禪為你，你得這麼辜恩負德！』
會元說：德山遠禪師的法嗣是開先善暹禪師。他參德山有悟，後來到了雪竇。雪竇與他交談，很欣賞他的超邁，稱他為『海上橫行暹道者』，於是命他分座。雪竇後來住持金鵝寺，暹禪師聽說后，偷偷在墻上寫了兩首偈頌就離開了。
與武庫的記載有所不同。
《人天寶鑑》記載：頎（Qí）禪師，是秦地的龍城人。最初在天聖（1023-1032）年間得法于泰和尚，晚年依止黃龍南禪師。黃龍南見他所得的道理很正確，非常器重他，讓他住持全州的興國寺，開堂說法，於是成為黃龍南的嗣法弟子。到了晚上，夢見神告訴他說：『你遇到惡疾就是緣分盡了。』說完就消失了。過了十三天，果然得了大風病，停止了寺院的事務，回到龍城的西邊建了一個小庵，在裡面養病。頎禪師有個小徒弟名叫克慈，長期依止楊岐，也是禪林中的優秀人才，回來侍奉他，盡心奉養，非常孝順，在村落里乞討食物，風雨寒暑都經歷了一遍，直到頎禪師去世。有一天，頎禪師對克慈說：『我所得到的道理，實際上是在天聖（1023-1032）年間的泰和尚那裡。晚年見到黃龍的道行兼備，更加敬佩，所以做了他的嗣法弟子。哪裡想到半生會得這種惡疾。現在幸好償還完畢。過去神仙大多因為惡疾而得道成仙，因為他們割捨了塵世的牽累，懷有潁陽隱士的風範，所以因禍而得福。我如果不經歷這些，怎麼會有今天的事情？現在把持住也由我，放開也由我，把持住和放開都能夠自在。』於是長嘆一聲，過了很久就去世了。火化后異香遍野，舍利無數。
德山（Déshān）脊樑如鐵，寰中聲名如鐘。
《傳燈錄》記載：德山宣鑒禪師，雪峰問他：『從上宗風用什麼方法來開示人？』德山說：『我宗門沒有語句，實在沒有一法可以給人。』巖頭聽到后說：『德山老人』
【English Translation】 English version For whom does Abbot Xian (Xiān) burn incense upon his emergence? The envoy said: 'For the venerable monk Deshan Yuan (Déshān Yuǎn).' An old woman scolded: 'Xuedou (Xuědòu) shakes his bowels to preach Zen for you, and you are so ungrateful!'
Huiyuan said: Chan Master Kaixian Shanxian was the Dharma heir of Chan Master Deshan Yuan. He had an awakening after studying with Deshan, and later went to Xuedou. Xuedou spoke with him and admired his transcendence, calling him 'The Daoist Xian who roams freely on the sea,' and ordered him to share the seat. Later, when Xuedou resided at Jin'e Temple, Chan Master Xian secretly wrote two verses on the wall and left.
This differs from the records in Wu Ku.
The 'Mirror of Humans and Gods' records: Chan Master Qi (Qí) was a native of Longcheng in Qin. He initially obtained the Dharma from Reverend Tai during the Tiansheng (1023-1032) era and later relied on Chan Master Huanglong Nan. Huanglong Nan saw that his understanding was accurate and valued him greatly, appointing him to reside at Xingguo Temple in Quanzhou. After opening the Dharma hall, he became Huanglong Nan's Dharma heir. One night, he dreamed that a god told him: 'Your encounter with a severe illness marks the end of your karmic connection.' After speaking, the god disappeared. Thirteen days later, he indeed contracted a severe illness, ceased his duties at the temple, and returned to the west of Longcheng to build a small hermitage where he recuperated. Qi had a young disciple named Ke Ci, who had long relied on Yangqi and was also an outstanding figure in the Chan forest. He returned to serve and care for him with utmost filial piety, begging for food in the villages, enduring wind, rain, cold, and heat throughout his life until Qi's death. One day, Qi said to Ci: 'What I have attained truly came from Reverend Tai during the Tiansheng (1023-1032) era. In my later years, I saw Huanglong's comprehensive practice and revered him even more, so I became his Dharma heir. Who would have thought that I would suffer from this severe illness for half my life? Now, I am fortunate to have repaid it fully. In the past, many immortals attained immortality through severe illnesses because they severed worldly attachments and embraced the spirit of the recluse of Yingyang, thus turning misfortune into blessing. If I had not experienced these things, how could I have what I have today? Now, holding on is up to me, letting go is up to me, and both holding on and letting go are completely free.' Then he sighed deeply and passed away after a long time. After cremation, a strange fragrance filled the fields, and countless relics were found.
Deshan's (Déshān) spine is like iron, his reputation throughout the world is like a bell.
The 'Transmission of the Lamp' records: Chan Master Deshan Xuanjian, Xuefeng asked him: 'With what method does the ancestral style from above instruct people?' Deshan said: 'My school has no words, and truly has no Dharma to give to people.' Yantou heard this and said: 'Old man Deshan'
一條脊樑骨。硬似鐵。拗不折。然雖如此。于唱教門中猶較些子。
傳燈錄曰。大慈山寰中禪師。頂骨圓聳。其聲如鐘。少丁母憂。廬于墓所服闋。思報罔極。于并州童子寺出家。嵩岳登戒。習諸律學。后參百丈受心印。辭往南嶽常樂寺。結茅于山頂。后住浙江北大慈山。
凈因掃竹 青林栽松
僧寶傳曰。凈因道臻禪師。字伯祥。雪方丈之西壁請文與可掃墨竹。謂人曰。吾使遊人見之心自清涼。此君蓋替我說法也。
禪林類聚曰。青林虔禪師在洞山栽松。有俗士劉翁者求頌于師。師乃作頌云。長長三尺餘。鬱鬱覆荒草。不知何代人。得見此松老。劉翁得頌呈價禪師。價云。賀翁翁喜。只此人是第三世也。師後果住洞山為第三世。
真際散宅 佛果滅宗
趙州從諗禪師謚真際大師。
聯燈錄曰。神鼎諲禪師示眾云。南泉道我十八上便解作活計。趙州道我十八上便會破家散宅。師云。你道破家散宅好。解作活計好。初心底人且取前語。久參先德直須破家散宅。更有一言。萬里崖州。
武庫曰。三佛(佛果克勤。佛鑒慧勤。佛眼清遠)在五祖時。嘗於一亭上夜話。歸方丈燈已滅。五祖乃于暗中曰。各人下轉語。佛鑒對曰綵鳳舞丹霄。佛眼曰鐵蛇橫古路。佛果曰看腳下。
【現代漢語翻譯】 一根脊樑骨，硬得像鐵，怎麼拗也拗不斷。即使是這樣，在唱導教門中也還算好一些。
《傳燈錄》記載，大慈山寰中禪師，頭頂骨圓潤高聳，聲音洪亮如鐘。年少時丁憂（父母去世），在墓旁搭廬守孝。服喪期滿后，爲了報答父母的恩情，在并州童子寺出家，在嵩岳受戒，學習各種律學。後來參拜百丈禪師，得到心印。辭別后前往南嶽常樂寺，在山頂結茅居住。之後住在浙江北大慈山。
凈因掃竹，青林栽松
《僧寶傳》記載，凈因道臻禪師，字伯祥。在雪竇寺方丈的西墻上，請文與可畫墨竹。他對人說：『我讓遊人看到這些竹子，心中自然清涼。這些竹子代替我說法啊。』
《禪林類聚》記載，青林虔禪師在洞山種植松樹。有位俗士劉翁向禪師求頌。禪師於是作頌說：『長長三尺多，鬱鬱覆蓋荒草。不知是什麼年代的人，能夠見到這棵松樹老去。』劉翁得到頌后呈給價禪師。價禪師說：『恭喜劉翁，只有這個人是洞山第三世啊。』禪師後來果然住持洞山，成為第三世住持。
真際散宅，佛果滅宗
趙州從諗（Zhào zhōu cóng shěn）禪師，謚號為真際大師。
《聯燈錄》記載，神鼎諲（Shén dǐng yīn）禪師向大眾開示說：『南泉（Nán quán）說我十八歲就懂得謀生。趙州（Zhào zhōu）說我十八歲就會敗家。』禪師說：『你們說敗家好，還是謀生好？初學的人姑且選擇前一句，久參的老修行就必須敗家。』還有一句話，萬里崖州（Yá zhōu）。
《武庫》記載，三佛（佛果克勤（Fó guǒ kè qín），佛鑒慧勤（Fó jiàn huì qín），佛眼清遠（Fó yǎn qīng yuǎn））在五祖寺的時候，曾經在一個亭子上夜談。回到方丈室時燈已經滅了。五祖於是黑暗中說：『每個人下一句轉語。』佛鑒回答說：『綵鳳舞丹霄。』佛眼說：『鐵蛇橫古路。』佛果說：『看腳下。』
【English Translation】 A spine, hard as iron, cannot be broken. Yet, even so, it is still somewhat better in the teaching of chanting.
The Transmission of the Lamp records that Chan Master Huanzhong of Mount Daci had a round and prominent skull, and his voice was like a bell. He mourned his mother at a young age, living in a hut by her grave. After the mourning period, to repay her boundless kindness, he left home at Tongzi Temple in Bingzhou, received ordination at Mount Song, and studied various Vinaya disciplines. Later, he visited Baizhang and received the mind-seal. He bid farewell and went to Changluo Temple on Mount Nan, building a hut on the summit. Later, he resided at Mount Daci in northern Zhejiang.
Jingyin sweeps bamboo, Qinglin plants pines.
The Biographies of Sangha Treasures records that Chan Master Daochen of Jingyin, styled Boxiang, asked Wen Yu Ke to paint ink bamboo on the west wall of the abbot's room at Xuetou Temple. He said to people, 'I let visitors see them and their hearts naturally become cool and clear. These bamboos are expounding the Dharma for me.'
The Classified Records of the Chan Forest records that Chan Master Qinglin Qian planted pine trees at Dongshan. A layman named Liu Weng asked the master for a verse. The master then composed a verse saying, 'Long, long, more than three feet, lushly covering the wild grass. I don't know what era's person will see this pine tree grow old.' Liu Weng presented the verse to Chan Master Jia. Chan Master Jia said, 'Congratulations, Elder Liu, only this person is the third generation of Dongshan.' The master later indeed resided at Dongshan, becoming the third generation abbot.
Zhenji scatters the house, Foguo extinguishes the sect.
Chan Master Congshen of Zhao Zhou (Zhào zhōu cóng shěn) was posthumously named Great Master Zhenji.
The Combined Lamp Records records that Chan Master Shen Ding Yin (Shén dǐng yīn) addressed the assembly, saying, 'Nanquan (Nán quán) said that I knew how to make a living at eighteen. Zhao Zhou (Zhào zhōu) said that I knew how to ruin the family at eighteen.' The master said, 'Do you say ruining the family is good, or making a living is good? Beginners should choose the former, those who have long practiced should ruin the family.' There is another saying, ten thousand miles to Yazhou (Yá zhōu).'
The Military Treasury records that the Three Buddhas (Foguo Keqin (Fó guǒ kè qín), Fojian Huiqin (Fó jiàn huì qín), Foyan Qingyuan (Fó yǎn qīng yuǎn)) were at Wuzu Temple and once had a night talk in a pavilion. When they returned to the abbot's room, the lamp was already out. Wuzu then said in the dark, 'Each of you give a turning phrase.' Fojian replied, 'The colorful phoenix dances in the crimson sky.' Foyan said, 'The iron snake crosses the ancient road.' Foguo said, 'Watch your feet.'
五祖云滅吾宗者乃克勤爾。
無住庭鴉 神贊窗蜂
傳燈錄曰。保唐寺無住禪師。唐相國杜鴻漸致禮。於時庭樹鴉鳴。公問師聞否。曰聞。鴉去已又問師聞否。曰聞。公曰鴉去無聲云何言聞。師乃普告大眾。佛世難值。正法難聞。各各諦聽。聞無有聞。非關聞性。本來不生。何曾有滅。有聲之時。是聲塵自生。無聲之時。是聲塵自滅。而此聞性不隨聲生不隨聲滅。悟此聞性則免聲塵之所轉。當知聞無生滅。聞無去來。
傳燈錄曰。古靈神贊禪師本州大中寺受業。行腳遇百丈開悟。卻回本寺受業師。一日在窗下看經。蜂子投窗紙求出。師睹之曰。世界如許廣闊不肯出。鉆他故紙。驢年出得。其師置經問曰。汝行腳遇何人。吾見汝發言異常。師曰。某甲蒙百丈和尚指個歇處。今欲報慈德耳。其師於是告眾致齋。請師說法。師登座舉唱百丈門風。
乾峰法身 薦福自己
會元曰。越州乾峰和尚上堂。法身有三種病。二種光。須是一一透得始解歸家穩坐。須知更有向上一竅。
僧寶傳曰。禪師名承古。游廬山。登歐峰。愛宏覺塔院閑寂。求居之。清規凜然。過者肅恭。時號古塔主。景祐初範文政公仲淹迎以住薦福。示眾曰。眾生久流轉為不明自己。欲出苦源但明取自己。有空劫時自己。
【現代漢語翻譯】 現代漢語譯本 五祖（指五祖弘忍，約601-674）說，發揚我宗門的人是克勤（1063-1135）啊。
無住的庭院和烏鴉，神讚的窗戶和蜜蜂
《傳燈錄》記載，保唐寺的無住禪師，唐朝宰相杜鴻漸向他行禮。當時庭院裡的樹上有烏鴉鳴叫。杜鴻漸問禪師是否聽見。禪師回答說聽見了。烏鴉飛走後，杜鴻漸又問禪師是否聽見。禪師回答說聽見了。杜鴻漸說，烏鴉飛走後沒有聲音，怎麼說聽見了呢？禪師於是普告大眾說，佛世難遇，正法難聞，大家仔細聽著。聽，是沒有聽的。與聽的本性無關。本來不生，何曾有滅。有聲音的時候，是聲塵自己產生。沒有聲音的時候，是聲塵自己消滅。而這聽的本性不隨聲音產生，也不隨聲音消滅。領悟這聽的本性，就能免受聲塵的迷惑。應當知道聽沒有生滅，聽沒有來去。
《傳燈錄》記載，古靈神贊禪師在本州大中寺出家。遊方時遇到百丈禪師而開悟。回到本寺拜見他的授業師父。一天，神贊禪師在窗下看經，一隻蜜蜂撞擊窗紙想要飛出去。神贊禪師看到后說，世界如此廣闊，你不肯出去，卻鉆這破紙，要到驢年才能出去啊。他的師父放下經書問道，你遊方時遇到了什麼人？我見你說話不同尋常。神贊禪師說，我蒙百丈和尚指點了歇息的地方，現在想報答您的慈悲恩德。他的師父於是告訴眾人準備齋飯，請神贊禪師說法。神贊禪師登上法座，宣揚百丈禪師的宗風。
乾峰的法身，薦福的自己
《會元》記載，越州乾峰和尚上堂說法。法身有三種病，兩種光。必須一一透徹理解，才能安穩地回到家。要知道還有向上的一竅。
《僧寶傳》記載，禪師名叫承古。遊歷廬山，登上歐峰，喜愛宏覺塔院的清凈寂靜，請求在那裡居住。寺院清規嚴肅，經過的人都肅然起敬。當時人們稱他為古塔主。宋仁宗景祐年間（1034-1038），范仲淹迎請他去住持薦福寺。承古禪師向大眾開示說，眾生長期流轉，因為不明白自己。想要脫離苦海，只要明白自己。有空劫時的自己。
【English Translation】 English version The Fifth Patriarch (referring to Hongren, approximately 601-674) said that the one who will promote my school is Keqin (1063-1135).
Wuzhu's courtyard and crows, Shenzan's window and bees
The Transmission of the Lamp records that Zen Master Wuzhu of Baotang Temple was paid respect by Du Hongjian, the Tang Dynasty's Chancellor. At that time, crows were cawing in the trees in the courtyard. Du Hongjian asked the master if he heard it. The master replied that he heard it. After the crows flew away, Du Hongjian asked again if he heard it. The master replied that he heard it. Du Hongjian said, 'After the crows flew away, there was no sound, how can you say you heard it?' The master then announced to the public, 'It is difficult to encounter the Buddha's era, and it is difficult to hear the true Dharma. Everyone listen carefully. Hearing is without hearing. It is not related to the nature of hearing. Originally unborn, how could it ever be extinguished? When there is sound, it is the sound-dust that arises by itself. When there is no sound, it is the sound-dust that extinguishes by itself. And this nature of hearing does not arise with sound, nor does it extinguish with sound. If you realize this nature of hearing, you can avoid being turned by the sound-dust. You should know that hearing has no birth or death, hearing has no coming or going.'
The Transmission of the Lamp records that Zen Master Guling Shenzan was ordained at Dazhong Temple in his home prefecture. While traveling, he encountered Zen Master Baizhang and attained enlightenment. He returned to his original temple to see his ordination teacher. One day, Zen Master Shenzan was reading scriptures under the window, and a bee was hitting the window paper trying to get out. Zen Master Shenzan saw it and said, 'The world is so vast, but you refuse to go out, and instead drill through this old paper. You'll only get out in the year of the donkey!' His teacher put down the scriptures and asked, 'Whom did you meet while traveling? I see that your speech is unusual.' Zen Master Shenzan said, 'I was fortunate to have Abbot Baizhang point out a place to rest, and now I want to repay your kindness.' His teacher then told the assembly to prepare a vegetarian meal and invited Zen Master Shenzan to give a Dharma talk. Zen Master Shenzan ascended the seat and proclaimed the style of Baizhang's school.
Qianfeng's Dharmakaya, Jianfu's Self
The Huiyuan records that Yuezhou's Qianfeng Abbot ascended the hall and gave a Dharma talk. The Dharmakaya has three kinds of sickness and two kinds of light. You must thoroughly understand each one before you can return home and sit securely. You must know that there is still an upward aperture.
The Biographies of Eminent Monks records that the Zen master's name was Chenggu. He traveled to Mount Lu, climbed Mount Ou, and loved the quietness of Hongjue Pagoda Temple, requesting to live there. The temple's rules were strict, and those who passed by were respectful. At that time, people called him the Old Pagoda Master. During the Jingyou period of Emperor Renzong of Song (1034-1038), Fan Zhongyan welcomed him to reside at Jianfu Temple. Zen Master Chenggu instructed the assembly, 'Sentient beings have been transmigrating for a long time because they do not understand themselves. If you want to escape the sea of suffering, you only need to understand yourself. Understand the self that exists even during the kalpa of emptiness.'
有今時日用自己。空劫自己是根蒂。今時日用自己是枝葉。
應庵蚖蛇 佛日蟲豸
普燈錄曰。應庵曇華禪師嘗誡徒曰。衲僧家著草鞋住院。何至如蚖蛇戀窟乎。
雪堂拾遺錄曰。佛日和尚(大慧)出世住徑山。知府請就靈隱開堂。下座。馮侍郎問。和尚嘗言不作這蟲豸。為什麼敗闕。日曰。盡大地是杲上座。作么生摸索。馮擬議。佛日便掌。時僚眾失色。馮大笑曰。某與長老佛法相見也。
肯庵籠篋 修颙行李
枯崖漫錄曰。肯庵圓悟禪師天姿閑暇。嘗授儒學于晦庵朱文公。與帥辛公棄疾為同門友。因以黃檗延之入寺。有讒其行李數十擔。辛聞之蹙然不樂。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。
投子修颙禪師。橫經講席洞曉佛意。華嚴九會敷演三四。遂游諸方。嗣圓照本。叢林同號曰颙華嚴。
武庫曰。颙華嚴富。鄭公常參問之。一日見上堂左右顧視。忽契悟。以頌寄圓照曰。一見颙師悟入深。因緣傳得老師心。江山千里雖云隔。目對靈光與妙音。鄭公罷相居洛中。思颙示誨。請住招提。聞颙入境。躬出迓之。臨登車。司馬溫公適至。問相
【現代漢語翻譯】 現代漢語譯本 現在每日的所用就是自己，空劫（一切皆空的劫數）的自己是根本，現在每日的所用自己是枝葉。
應庵是蚖蛇，佛日是蟲豸
《普燈錄》記載，應庵曇華禪師曾經告誡弟子說：『出家的僧人穿著草鞋住在寺院，怎麼能像蚖蛇一樣貪戀洞穴呢？』
《雪堂拾遺錄》記載，佛日和尚（大慧，禪師名號）出世住在徑山。知府請他到靈隱寺開堂說法。下座后，馮侍郎問道：『和尚您曾經說過不做這種蟲豸一樣的人，為什麼又違背了自己說過的話呢？』佛日回答說：『整個大地都是杲上座，你讓我怎麼去摸索呢？』馮侍郎正在猶豫，佛日便打了他一掌。當時在場的官員都嚇得變了臉色。馮侍郎大笑著說：『我和長老是用佛法相見的啊。』
肯庵是籠篋，修颙是行李
《枯崖漫錄》記載，肯庵圓悟禪師天性閒適，曾經嚮晦庵朱文公學習儒學，與帥辛公棄疾是同門好友。辛公因為黃檗延之進入寺廟，有人誣陷說他的行李有幾十擔。辛公聽了之後很不高興。後來與都運黃公瑰一同拜訪肯庵，並且說：『有道之士除了三衣之外沒有多餘的物品，東西太多反而會成為修道之人的累贅啊。』肯庵笑著沒有回答，慢慢地與他們一起觀看各位前輩的手帖，於是全部打開籠子和箱子給他們看，裡面都是古代高僧的墨跡和紫陽朱熹的書信。辛公感到慚愧。
投子修颙禪師，精通儒家經典，通曉佛法真意。《華嚴經》九會都能敷演三四。於是遊歷各地，繼承了圓照本的衣缽。叢林中都稱他為颙華嚴。
《武庫》記載，颙華嚴很富有，鄭公經常向他參問佛法。一天，鄭公看見颙華嚴上堂說法時左右顧視，忽然有所領悟，於是寫了一首偈頌寄給圓照本：『一見颙師悟入深，因緣傳得老師心。江山千里雖云隔，目對靈光與妙音。』鄭公辭官后居住在洛陽，思念颙華嚴的教誨，於是請他住在招提寺。聽說颙華嚴入境，親自出門迎接他。臨登車的時候，司馬溫公正好趕到，問鄭公要去哪裡。
【English Translation】 English version Using oneself in the present moment. The self of the empty eon (kalpa) is the root. Using oneself in the present moment is the branches and leaves.
Ying'an is a snake, Fori is an insect.
The Pudeng Lu records that Chan Master Ying'an Tanhua once admonished his disciples, saying, 'How can a monk who wears straw sandals and lives in a monastery be like a snake that is attached to its cave?'
The Xuetang Shiyi Lu records that the monk Fori (Dahui, Chan master's name) appeared in the world and lived in Jingshan. The prefectural governor invited him to open a Dharma hall at Lingyin Temple. After descending from the seat, Vice Minister Feng asked, 'Venerable Master, you once said that you would not be this kind of insect. Why have you broken your vow?' Fori replied, 'The entire earth is Superior Seat Gao, how can you grope for it?' Vice Minister Feng hesitated, and Fori slapped him. The officials present were shocked. Vice Minister Feng laughed loudly and said, 'I and the Elder met with the Dharma.'
Ken'an is a basket, Xiu Yong is luggage.
The Kuya Manlu records that Chan Master Ken'an Yuanwu was naturally leisurely. He once studied Confucianism with Hui'an Zhu Wengong and was a fellow student with Commander Xin Gong Qiji. Because Huangbo Yan was allowed to enter the temple, someone slandered him, saying that his luggage was dozens of loads. Xin Gong was unhappy when he heard this. Later, he visited Ken'an with Du Yun Huang Gonggui and said, 'A virtuous person has nothing extra besides their three robes. Too many things will become a burden to a cultivator.' Ken'an smiled and did not answer. He slowly watched the letters of the old masters with them, and then opened all the cages and boxes for them to see. Inside were the ink writings of ancient eminent monks and the letters of Ziyang Zhu Xi. Xin Gong felt ashamed.
Chan Master Touzi Xiu Yong was proficient in Confucian classics and understood the true meaning of Buddhism. He could expound three or four of the nine assemblies of the Avatamsaka Sutra. Therefore, he traveled to various places and inherited the mantle of Yuanzhao Ben. The monastic community called him Yong Huayan.
The Wuku records that Yong Huayan was wealthy. Zheng Gong often consulted him about the Dharma. One day, Zheng Gong saw Yong Huayan looking around when he ascended the Dharma hall, and suddenly he realized something. So he wrote a verse and sent it to Yuanzhao Ben: 'Once I saw Master Yong and my understanding deepened, the cause and condition transmitted the teacher's heart. Although the mountains and rivers are thousands of miles apart, my eyes face the spiritual light and wonderful sound.' After Zheng Gong resigned from his official position, he lived in Luoyang and missed the teachings of Yong Huayan, so he invited him to live in Zhaoti Temple. Hearing that Yong Huayan had entered the territory, he personally went out to meet him. When he was about to board the carriage, Sima Wengong happened to arrive and asked Zheng Gong where he was going.
公何往。鄭公曰接招提颙禪師。溫公曰某亦同去。聯鑣出郭。候于郵亭。久之忽見數十擔過。溫公問誰行李。荷擔者應曰。新招提和尚行李。溫公遂索馬歸。鄭公曰要見華嚴何故先歸。溫公曰某已見他了。竟先歸。統紀曰。學道之士以貧為德。此世人之常所知。敬招是數十擔。卒為溫公見薄。一眚掩大德。可不戒之哉。
慧圓一交 景深大死
普燈錄曰。慧圓上座性椎魯。然勤渠祖道。堅坐不臥。居數歲得度。出遊廬山。至東林。每以己事請問。朋輩見其貌陋。舉止乖疏。皆戲侮之。一日行殿庭中。忽足顛而仆。瞭然開悟。作偈俾行者書于壁曰。這一交。這一交。萬兩黃金也合消。頭上笠。腰下包。清風明月杖頭挑。即日離東林。眾傳至照覺(東林常總)。覺大喜曰。衲子參究若此。善不可加。令人跡其所往。竟無知者。注曰。大慧武庫謂證悟修颙語。非也。
普燈錄曰。智通景深禪師。自幼不群。一日曰。思而知。慮而解。皆鬼家活計。興不自遏。聞寶峰(闡提惟照)名尊當世。往求入室。峰曰。直須斷起滅念。向空劫已前掃除玄路。不涉正偏。盡卻今時全身放下。放盡還放。方有自由分。師聞頓領厥旨。峰擊鼓告眾曰。深得闡提大死之道。後學宜依之。因號大死翁。建炎改元開法智通。
【現代漢語翻譯】 現代漢語譯本 『您』要去哪裡？鄭公說：『去迎接招提寺的颙（yóng）禪師。』溫公說：『我也一同去。』於是並排騎馬出城，在驛站等候。很久之後，忽然看見幾十擔行李經過。溫公問：『是誰的行李？』挑擔的人回答說：『是新招提寺和尚的行李。』溫公於是調轉馬頭回家。鄭公說：『要見華嚴宗的禪師，為何先回去？』溫公說：『我已經見過他了。』最終還是先回去了。《統紀》中說：『學道的人以貧窮為美德，這是世人常識。敬重招提寺的和尚卻有幾十擔行李，最終被溫公輕視。一個缺點掩蓋了大的德行，能不引以為戒嗎？』
慧圓一跤，景深大死
《普燈錄》記載：慧圓上座（對僧人的尊稱）性格憨厚愚魯，然而勤奮地繼承祖師的道統，堅持禪坐不臥。過了幾年后剃度出家，出遊廬山，到達東林寺。經常以自己的修行之事請教他人。同伴們見他相貌醜陋，舉止乖張疏遠，都戲弄他。一天，在殿庭中行走，忽然腳下顛簸而摔倒，頓時開悟。作偈（jiè）讓行者寫在墻壁上說：『這一跤，這一跤，萬兩黃金也值得。頭上戴著斗笠，腰間繫著包裹，清風明月挑在杖頭。』當天就離開了東林寺。眾人將此事傳到照覺禪師（東林常總）那裡。照覺禪師非常高興地說：『修行人參禪悟道如果能到這種程度，那就再好不過了。』派人去追蹤他的去向，最終沒有人知道他的下落。』註釋說：『大慧禪師的武庫中說的是證悟修颙禪師的語錄，不是慧圓上座。
《普燈錄》記載：智通景深禪師，從小就與衆不同。一天他說：『通過思考而知曉，通過思慮而理解，都是鬼家的活計。』抑制不住自己的想法，聽說寶峰禪師（闡提惟照）名望尊崇於世，前往求教。寶峰禪師說：『必須斷絕生滅之念，在空劫（佛教時間概念，指極長的時間）之前掃除玄妙的路徑，不涉及正與偏，完全放下現在的身心。放盡還要再放，才能有自由的份。』景深禪師聽聞后頓時領悟其中的旨意。寶峰禪師擊鼓告訴眾人說：『景深禪師得到了闡提禪師大死一番的真諦。後來的學人應該傚法他。』因此號稱『大死翁』。建炎（南宋高宗年號，1127年）改元（1127年）在智通寺開法。
【English Translation】 English version Where are 『you』 going? Zheng Gong said, 『To welcome Zen Master Yong of Zhaoti Temple.』 Wen Gong said, 『I will go with you as well.』 So they rode out of the city side by side and waited at the post station. After a long time, they suddenly saw dozens of loads of luggage passing by. Wen Gong asked, 『Whose luggage is this?』 The porters replied, 『It is the luggage of the new Zhaoti Temple monk.』 Wen Gong then turned his horse around and went home. Zheng Gong said, 『You wanted to see the Avatamsaka (Huayan) master, why are you going back first?』 Wen Gong said, 『I have already seen him.』 In the end, he went home first. The Tongji (Comprehensive Record) says, 『Those who study the Way regard poverty as a virtue, which is common knowledge. Respecting the Zhaoti Temple monk who has dozens of loads of luggage, he was ultimately looked down upon by Wen Gong. One flaw can overshadow great virtue; shouldn't we take this as a warning?』
Huiyuan's Fall, Jingshen's Great Death
The Pudeng Lu (Record of Universal Illumination) records: 『The Venerable Huiyuan was simple and honest in nature, yet diligently inherited the ancestral tradition, insisting on sitting in meditation without lying down. After several years, he was ordained and traveled to Mount Lu, arriving at Donglin Temple. He often asked others about his own practice. His companions, seeing his ugly appearance and awkward manners, all ridiculed him. One day, while walking in the temple courtyard, he suddenly stumbled and fell, and instantly attained enlightenment. He composed a verse and had a practitioner write it on the wall, saying: 『This fall, this fall, is worth ten thousand taels of gold. A bamboo hat on my head, a bag around my waist, the clear breeze and bright moon carried on my staff.』 He left Donglin Temple that very day. The crowd spread the word to Zen Master Zhaojue (Changzong of Donglin). Zen Master Zhaojue was overjoyed and said, 『If a practitioner can reach this level of Chan enlightenment, it could not be better.』 He sent people to track his whereabouts, but no one ever knew where he went.』 The annotation says, 『The Wuku (Treasury) of Zen Master Dahui speaks of the recorded sayings of Zen Master Yong of Xiu, not Venerable Huiyuan.』
The Pudeng Lu (Record of Universal Illumination) records: 『Zen Master Zhitong Jingshen was unconventional from a young age. One day, he said, 『To know through thinking and to understand through deliberation are all activities of the ghost realm.』 Unable to restrain his thoughts, he heard that Zen Master Baofeng (Chanti Weizhao) was highly respected in the world, so he went to seek instruction. Zen Master Baofeng said, 『You must cut off the thoughts of arising and ceasing, sweep away the mysterious path before the kongjie (kalpa of emptiness, a Buddhist concept of time referring to an extremely long period), not involving right or wrong, and completely let go of your present body and mind. Let go completely, and then let go again, only then will you have a share of freedom.』 Zen Master Jingshen immediately understood the meaning. Zen Master Baofeng beat the drum and announced to the assembly, 『Jingshen has attained the true essence of Chanti's great death. Later students should follow his example.』 Therefore, he was called 『Old Man of Great Death.』 In the first year of Jianyan (1127 AD, the reign of Emperor Gaozong of the Southern Song Dynasty), he began teaching at Zhitong Temple.
積翠鬻珍 楊岐治璠
補僧寶傳曰。臨濟七傳而得石霜圓。圓之子一為積翠南。一為楊岐會。南之施設。如坐四達之衢。聚珍怪百物而鬻之。遺簪墮珥隨所探焉。骎骎末流冒其氏者。未可以一二數也。會乃如玉人之治璠玙。珷玞廢矣。故其子孫皆光明照人。克世其家。蓋碧落碑無贗本也。
佛眼題壁 晦堂榜門
羅湖野錄曰。佛眼禪師住舒州龍門。嘗題語于延壽壁間曰。佛許有病者當療治。容有將息所也。禪林凡有數名。或曰涅槃。見法身常住。了法不生也。或曰省行。知此違緣。皆從行苦也。或曰延壽。欲得慧命扶持色身也。其實使人了生死處也。多見少覺微恙便入此堂。不強支吾便求補益。及乎久病思念鄉閭。不善退思滅除苦本。先聖云。病者眾生之良藥。若善服食無不瘥者也。又尊宿云。須知有不病者。故明書示以告。後來觀其規。詠風巾塵履者。豈特令退思苦本而已。抑欲使遵乍可有戒而死之訓。其明切精審。可謂藥石之言矣。
人天寶鑑曰。晦堂心禪師。初承南禪師遺命。領住山緣十有三白。於法席正盛時。毅然謝事居西園。以晦命其堂。且曰。吾所辭者世務爾。今欲專行佛法。於是榜其門曰。告諸禪學。要窮此道切須自看。無人替代。時中或是看得因緣。自有歡喜入處。卻來
【現代漢語翻譯】 現代漢語譯本 積翠鬻珍 楊岐治璠
《補僧寶傳》記載，臨濟宗傳了七代到了石霜圓（石霜楚圓，986-1039）。圓的弟子，一個叫積翠南（積翠南楚，生卒年不詳），一個叫楊岐會（楊岐方會，992-1049）。積翠南的施教方式，就像坐在四通八達的道路口，聚集各種珍奇古怪的物品來出售，連別人遺失的頭簪耳墜也隨意拾取。漸漸地，末流之輩冒用他的名號，數不勝數。楊岐會則像玉匠雕琢璠玙美玉，珷玞（像玉的石頭）自然就被廢棄了。所以他的子孫都光明照人，能夠繼承他的家業。大概是因為碧落碑（比喻真正可靠的依據）沒有贗品吧。
佛眼題壁 晦堂榜門
《羅湖野錄》記載，佛眼禪師（佛眼清遠，1067-1120）住在舒州龍門，曾經在延壽堂的墻壁上題寫道：『佛允許有病的人應當接受治療，容許有休養生息的地方。』禪林中凡是有幾個名稱，有的叫涅槃堂，意在見到法身常住，了悟法不生不滅；有的叫省行堂，知道這些違逆的因緣，都是從行苦而來；有的叫延壽堂，希望得到慧命來扶持色身。實際上，這些都是使人瞭解生死的地方。很多人稍有不適就進入此堂，不勉強支撐，就尋求補益。等到久病之後，思念家鄉，不善於反思，滅除痛苦的根源。先聖說：『疾病是眾生的良藥，如果能夠好好服用，沒有不能痊癒的。』又有尊宿說：『須知有不生病的人。』所以明白地寫出來告訴大家。後來觀察這裡的規矩，吟詠風月，撣拂塵土的人，難道僅僅是讓人反思痛苦的根源嗎？也是要使人遵循『寧可有戒而死』的教訓。其明白、懇切、精審，可謂是藥石之言啊。
《人天寶鑑》記載，晦堂心禪師（晦堂祖心，1025-1100）最初接受南禪師（南禪師歸省，生卒年不詳）的遺命，主持山寺事務十三年。在法席正盛的時候，毅然辭去職務，居住在西園，用『晦』來命名他的住所，並且說：『我所辭去的是世俗的事務，現在想要專心修行佛法。』於是，他在門上張貼告示說：『告訴各位禪學之人，想要窮究此道，必須自己去看，沒有人可以替代。』有時在其中或許能看到因緣，自然會有歡喜進入的地方，卻來。
English version Jicui Sells Treasures, Yangqi Polishes Jade
The 'Supplement to the Biographies of Eminent Monks' records that the Linji School was transmitted for seven generations to Shishuang Yuan (Shishuang Chuyuan, 986-1039). Yuan's disciples included Jicui Nan (Jicui Nan Chu, dates unknown) and Yangqi Hui (Yangqi Fanghui, 992-1049). Jicui Nan's teaching method was like sitting at a crossroads, gathering various rare and strange items to sell, even picking up lost hairpins and earrings. Gradually, those of later generations falsely used his name, too numerous to count. Yangqi Hui was like a jade craftsman polishing beautiful jade, so the worthless stones were naturally discarded. Therefore, his descendants were all radiant and able to inherit his legacy. Perhaps it is because the Bilo Stele (a metaphor for a truly reliable basis) has no forgeries.
Foyan Inscribes on the Wall, Huitang Posts at the Gate
The 'Luohu Yelu' records that Chan Master Foyan (Foyan Qingyuan, 1067-1120), residing at Longmen in Shuzhou, once inscribed on the wall of the Yanshou Hall: 'The Buddha allows that those who are ill should be treated, and allows for a place of rest and recuperation.' In the Chan forest, there are several names for such places, some called Nirvana Hall, intending to see the Dharma body as permanent, and to understand that the Dharma neither arises nor ceases; some called Self-Reflection Hall, knowing that these adverse conditions all come from the suffering of actions; some called Longevity Hall, hoping to obtain wisdom-life to support the physical body. In reality, these are all places to understand birth and death. Many people enter this hall with minor ailments, not forcing themselves to endure, but seeking replenishment. When they are sick for a long time, they think of their hometown, and are not good at reflecting and eliminating the root of suffering. The ancient sage said: 'Illness is a good medicine for sentient beings; if one can take it well, there is nothing that cannot be cured.' Another venerable monk said: 'One must know that there are those who are not sick.' Therefore, it is clearly written to inform everyone. Later, observing the rules here, those who chant about the wind and moon and dust off their shoes, are they merely reflecting on the root of suffering? It is also to make people follow the teaching of 'rather die with precepts.' Its clarity, sincerity, and precision can be called words of medicine and stone.
The 'Human and Heavenly Treasure Mirror' records that Chan Master Huitang Xin (Huitang Zuxin, 1025-1100) initially accepted the dying wish of Chan Master Nan (Chan Master Guisheng, dates unknown) to manage the affairs of the mountain temple for thirteen years. When the Dharma assembly was at its peak, he resolutely resigned and resided in the West Garden, naming his residence 'Hui' (obscure), and said: 'What I have resigned from are worldly affairs; now I want to focus on practicing the Buddha-dharma.' Therefore, he posted a notice on the gate saying: 'Tell all Chan learners, if you want to thoroughly investigate this path, you must look for yourself; no one can replace you.' Sometimes one may see the causes and conditions within, and naturally there will be joy in entering, and then come.
【English Translation】 English version Jicui Sells Treasures, Yangqi Polishes Jade
The 'Supplement to the Biographies of Eminent Monks' records that the Linji School was transmitted for seven generations to Shishuang Yuan (Shishuang Chuyuan, 986-1039). Yuan's disciples included Jicui Nan (Jicui Nan Chu, dates unknown) and Yangqi Hui (Yangqi Fanghui, 992-1049). Jicui Nan's teaching method was like sitting at a crossroads, gathering various rare and strange items to sell, even picking up lost hairpins and earrings. Gradually, those of later generations falsely used his name, too numerous to count. Yangqi Hui was like a jade craftsman polishing beautiful jade, so the worthless stones were naturally discarded. Therefore, his descendants were all radiant and able to inherit his legacy. Perhaps it is because the Bilo Stele (a metaphor for a truly reliable basis) has no forgeries.
Foyan Inscribes on the Wall, Huitang Posts at the Gate
The 'Luohu Yelu' records that Chan Master Foyan (Foyan Qingyuan, 1067-1120), residing at Longmen in Shuzhou, once inscribed on the wall of the Yanshou Hall: 'The Buddha allows that those who are ill should be treated, and allows for a place of rest and recuperation.' In the Chan forest, there are several names for such places, some called Nirvana Hall, intending to see the Dharma body as permanent, and to understand that the Dharma neither arises nor ceases; some called Self-Reflection Hall, knowing that these adverse conditions all come from the suffering of actions; some called Longevity Hall, hoping to obtain wisdom-life to support the physical body. In reality, these are all places to understand birth and death. Many people enter this hall with minor ailments, not forcing themselves to endure, but seeking replenishment. When they are sick for a long time, they think of their hometown, and are not good at reflecting and eliminating the root of suffering. The ancient sage said: 'Illness is a good medicine for sentient beings; if one can take it well, there is nothing that cannot be cured.' Another venerable monk said: 'One must know that there are those who are not sick.' Therefore, it is clearly written to inform everyone. Later, observing the rules here, those who chant about the wind and moon and dust off their shoes, are they merely reflecting on the root of suffering? It is also to make people follow the teaching of 'rather die with precepts.' Its clarity, sincerity, and precision can be called words of medicine and stone.
The 'Human and Heavenly Treasure Mirror' records that Chan Master Huitang Xin (Huitang Zuxin, 1025-1100) initially accepted the dying wish of Chan Master Nan (Chan Master Guisheng, dates unknown) to manage the affairs of the mountain temple for thirteen years. When the Dharma assembly was at its peak, he resolutely resigned and resided in the West Garden, naming his residence 'Hui' (obscure), and said: 'What I have resigned from are worldly affairs; now I want to focus on practicing the Buddha-dharma.' Therefore, he posted a notice on the gate saying: 'Tell all Chan learners, if you want to thoroughly investigate this path, you must look for yourself; no one can replace you.' Sometimes one may see the causes and conditions within, and naturally there will be joy in entering, and then come.
入室吐露。待為品評是非深淺。如未發明。但且歇去。道自見前。苦苦馳求轉增迷悶。此是離言之道。要在自肯不由他悟。如此發明方名了達無量劫來生死根本。若見得離言之道。即見一切聲色言語是非更無別法。若不見離言之道。便將類會目前差別因緣以為所得。只恐誤認門庭目前光影。自不覺知。方成剩法。到頭只是自謾。枉費心力。宜乎晝夜克己精誠。行住觀察微細審思。別無用心。自然有個入路。非是朝夕學成事業。若也不能如是參詳。不如看經禮拜度此殘生。亦自勝如亂生謗法。若送老之時。敢保成個無事人。更無他累。其餘入室。今去朔望兩度卻請訪及。
死心甲科 晦庵狀元
補僧寶傳曰。云巖悟新禪師。魁岸黑麵如梵僧。之黃龍謁寶覺禪師(晦堂祖心)。談辯無所抵捂。寶覺曰。若之技止此耶。是固說食耳。渠能飽人乎。新窘無以進。從容曰。悟新到此弓折箭盡。愿和尚慈悲指個安樂處。寶覺曰。一塵飛而翳天。一芥墮而覆地。安樂處政忌上座許多骨董。直須死卻無量劫來。全心乃可耳。新趨出。一日默坐下板。會知事捶行者。新聞杖聲忽大悟。奮起忘納其履。趍方丈見寶覺。自譽曰。天下人總是學得底。某甲是悟得底。寶覺笑曰。選佛得甲科。何可當也。新自是號為死心叟。榜其居曰
【現代漢語翻譯】 現代漢語譯本： 入室后，（我）會吐露（我的見解），等待（你們）來品評是非深淺。如果（你們）還沒有領悟，就先放下，（真）道自然會顯現。苦苦追尋反而會增加迷惑。這是離言之道（超越言語表達的道路），關鍵在於自己領悟，而不是依賴他人開悟。如此領悟，才能說是了達了無量劫（極長的時間）以來的生死根本。如果領悟了離言之道，就會明白一切聲色言語是非都沒有別的法則。如果不能領悟離言之道，就會把眼前差別因緣（各種不同的條件和關係）當作所得，只怕是誤認了門庭（方向），把目前的光影當作真實，自己卻不知道，反而成了多餘的執著。到頭來只是自欺欺人，白費心力。應該晝夜克制自己，精誠努力，在行住坐臥中觀察，仔細思考，別無他用，自然會有個入門的途徑。這不是朝夕之間就能學成的。如果不能這樣參詳，不如看看經書，禮拜佛像，度過殘生，也勝過胡亂誹謗佛法。如果臨終之時，我敢保證（你們）能成為一個無事之人，再沒有其他牽累。其餘入室（請教）事宜，從今以後，每月初一、十五（朔望）兩次請來訪及。
死心甲科（死心禪師考取第一名），晦庵狀元（朱熹考取狀元）
《補僧寶傳》記載：云巖悟新禪師，身材魁梧，面色黝黑，像個梵僧。他到黃龍山拜訪寶覺禪師（晦堂祖心），談辯起來滔滔不絕，無人能擋。寶覺禪師說：『你的本事就只有這些嗎？這只是在說食物而已，它能讓人吃飽嗎？』悟新禪師窘迫得無話可說，從容地說：『悟新到這裡，就像弓折箭盡，希望和尚慈悲，指點一個安樂之處。』寶覺禪師說：『一粒塵埃飛起就能遮蔽天空，一粒芥子掉落就能覆蓋大地。安樂之處最忌諱你這些舊東西，必須徹底放下無量劫以來的全心全意才可以。』悟新禪師退了出來。一天，他默默地坐在下板（禪堂），聽到知事（負責僧眾事務的人）鞭打行者（修行人），悟新禪師聽到杖聲忽然大悟，奮起時甚至忘了穿鞋，跑到方丈室見寶覺禪師，自誇說：『天下人都是學來的，我卻是悟出來的。』寶覺禪師笑著說：『選佛得了甲科（第一名），真是了不起啊！』悟新禪師從此自號為死心叟（死心老翁），並在他的住所掛牌寫著
【English Translation】 English version: After entering the room, I will express my views, waiting for (you) to evaluate the right and wrong, the depth and shallowness. If (you) have not yet understood, then put it aside for now, and the (true) Dao will naturally appear. To seek it bitterly will only increase confusion. This is the Dao of transcending words (the path beyond verbal expression), the key lies in one's own realization, not relying on others' enlightenment. Only with such understanding can it be said that one has understood the root of birth and death from countless kalpas (extremely long periods of time). If you understand the Dao of transcending words, you will understand that all sights, sounds, words, and rights and wrongs have no other laws. If you cannot understand the Dao of transcending words, you will regard the differential causes and conditions (various different conditions and relationships) before you as what you have gained, fearing that you will mistake the gateway (direction), taking the current light and shadow as reality, without realizing it yourself, and instead becoming superfluous attachments. In the end, it is just self-deception, wasting effort. You should restrain yourself day and night, strive sincerely, observe in walking, standing, sitting, and lying down, think carefully, with no other purpose, and naturally there will be a way to enter. This is not something that can be learned in a short period of time. If you cannot contemplate in this way, it is better to read scriptures and worship Buddha images to spend the rest of your life, which is better than randomly slandering the Dharma. If at the time of death, I dare to guarantee that (you) can become a person without affairs, with no other burdens. Regarding other matters of entering the room (seeking instruction), from now on, please visit twice a month on the first and fifteenth (new moon and full moon).
Dead Heart First Class (Zen Master Dead Heart passed the exam with the first grade), Hui'an Zhuangyuan (Zhu Xi passed the imperial exam with the first grade)
The 'Supplement to the Biography of the Sangha Treasure' records: Zen Master Wuxin of Yunyan, with a burly figure and a dark face, like a Brahmin monk. He visited Zen Master Baojue (Huitang Zuxin) of Huanglong Mountain, and when he talked and debated, he was eloquent and unstoppable. Zen Master Baojue said: 'Is this all you have? This is just talking about food, can it fill people's stomachs?' Zen Master Wuxin was embarrassed and speechless, and said calmly: 'Wuxin has come here like a broken bow and exhausted arrows, I hope the monk will be merciful and point out a place of peace.' Zen Master Baojue said: 'A speck of dust flying up can obscure the sky, a mustard seed falling can cover the earth. The place of peace most avoids your old things, you must completely let go of the whole heart from countless kalpas.' Zen Master Wuxin retreated. One day, he sat silently under the board (meditation hall), and heard the Zhi Shi (person in charge of monastic affairs) whipping the practitioner (spiritual practitioner). Zen Master Wuxin suddenly had a great enlightenment when he heard the sound of the staff, and even forgot to put on his shoes when he got up, and ran to the abbot's room to see Zen Master Baojue, boasting: 'Everyone in the world learns, but I am enlightened.' Zen Master Baojue smiled and said: 'You have obtained the first class (first place) in selecting Buddhas, it is really remarkable!' Zen Master Wuxin from then on called himself the Old Man of Dead Heart, and hung a sign at his residence saying
死心室。蓋識悟也。
晦庵彌光禪師住龜山。
叢林盛事曰。龜山光和尚參妙喜于洋嶼。時凡半年無啟口處。一日入室。喜問曰。吃粥了也。洗缽盂了也。去卻藥忌。道將一句來。光曰。裂破。喜莊色曰。又來者里說禪那。師于言下大悟。遍體汗下。遂禮拜。喜以偈印曰。龜毛拈得笑咍咍。一擊萬重關鎖開。慶快平生是今日。孰云千里賺吾來。光作投機頌云。當機一拶怒雷吼。驚起法身藏北斗。洪波浩渺浪滔天。拈得鼻孔失卻口。喜見之曰。此正是禪中狀元也。因號為光狀元。
少林開華 曹溪歸根
傳燈錄曰。達磨告慧可曰。汝當闡揚。勿輕未悟。一念回機。便同本得。聽吾偈曰。吾本來茲土。傳法救迷情。一華開五葉。結果自然成。
傳燈錄曰。慧能大師謂門人曰。吾欲歸新州。汝速理舟楫。時大眾哀慕乞師且住。師曰。諸佛出現猶示涅槃。有來必去。理亦常然。吾此形骸歸必有所。眾曰從此去早晚卻回。師曰。葉落歸根。來時無口。事苑曰。寶林傳曹叔良施地。六祖居之。地有雙峰大溪。因曹侯之姓曰曹溪。輔教編曰。慧能始鬻薪以養母。將從師。患無以為母之儲。殆欲為傭以取資。及還而其母已殂。慨不得以道見之。遂寺其家以善之。終亦歸死於是。故曰葉落歸根。能公至人
【現代漢語翻譯】 現代漢語譯本 『死心室』。指的是領悟的境界。
晦庵彌光禪師住在龜山。
《叢林盛事》記載：龜山光和尚在洋嶼參拜妙喜禪師。大約半年時間，沒有開口的機會。一天入室，妙喜禪師問道：『吃粥了嗎？洗缽了嗎？去掉藥忌，說一句來。』彌光禪師回答：『裂破。』妙喜禪師板著臉說：『又在這裡說禪了。』彌光禪師在言下大悟，全身冒汗，於是禮拜。妙喜禪師用偈語印證說：『龜毛也能拈得，笑哈哈，一擊之下，萬重關鎖打開。慶幸平生就是今天，誰說千里路是白跑一趟。』彌光禪師作投機頌說：『當機一拶如怒雷吼，驚起法身藏北斗。洪波浩渺浪滔天，拈得鼻孔失卻口。』妙喜禪師見了說：『這正是禪中的狀元啊。』因此號稱他為光狀元。
少林開華，曹溪歸根
《傳燈錄》記載：達磨（Bodhidharma，禪宗始祖）告訴慧可（Huike，禪宗二祖）說：『你應該闡揚佛法，不要輕視未開悟的人。一念之間回頭，就與本性相同。聽我的偈語：我本來到這片土地，傳法是爲了拯救迷惑的眾生。一花開五葉，結果自然成就。』
《傳燈錄》記載：慧能大師（Huineng，禪宗六祖）對門人說：『我想要回新州，你們快點準備船隻。』當時大眾哀慕，請求大師暫住。大師說：『諸佛出現尚且示現涅槃，有來必有去，這是常理。我這形骸最終也要有個歸宿。』眾人問：『從此離去，什麼時候回來？』大師說：『葉落歸根，來時無口。』《事苑》記載：寶林寺是曹叔良施捨的土地，六祖慧能居住在那裡。這塊地有雙峰大溪，因為曹侯的姓氏，所以叫做曹溪。』《輔教編》記載：慧能最初賣柴來奉養母親，打算跟隨師父，擔心沒有錢來供養母親，幾乎要去做傭工來獲取資金。等到回來的時候，他的母親已經去世。感慨不能用佛法來讓母親得見，於是將家改為寺廟來行善，最終也歸死在這裡。所以說葉落歸根，慧能大師是至人。
【English Translation】 English version 『The Chamber of Dead Mind』. It refers to the state of enlightenment.
Chan Master Huian Miguang lived in Guishan.
『Jungle Grand Events』 records: Monk Guishan Guang visited Miaoxi at Yangyu. For about half a year, he had no chance to speak. One day, upon entering the room, Chan Master Miaoxi asked: 『Have you eaten porridge? Have you washed your bowl? Put aside the medicinal taboos, and say a sentence.』 Miguang replied: 『Torn apart.』 Chan Master Miaoxi sternly said: 『Again, you are talking about Chan here.』 Miguang had a great enlightenment upon hearing this, and his whole body was sweating. So he bowed. Chan Master Miaoxi used a verse to confirm it, saying: 『Even turtle hair can be plucked, laughing heartily, with one strike, ten thousand layers of locks are opened. Rejoicing that this life is today, who says that the thousand-mile journey was in vain.』 Miguang composed a verse of opportunity, saying: 『At the moment of impact, like a roaring thunder, startling the Dharma body hidden in the Big Dipper. The vast waves are surging to the sky, picking up the nostrils and losing the mouth.』 Chan Master Miaoxi saw it and said: 『This is truly the top scholar in Chan.』 Therefore, he was called Scholar Guang.
Shaolin opens the flower, Caoxi returns to the root.
The 『Transmission of the Lamp』 records: Bodhidharma (達磨, the founder of Zen Buddhism) told Huike (慧可, the second patriarch of Zen Buddhism): 『You should propagate the Dharma, do not despise those who are not enlightened. A moment of turning back is the same as the original nature. Listen to my verse: I originally came to this land to transmit the Dharma to save confused beings. One flower blooms with five petals, and the result will naturally be achieved.』
The 『Transmission of the Lamp』 records: Great Master Huineng (慧能, the sixth patriarch of Zen Buddhism) said to his disciples: 『I want to return to Xinzhou, you quickly prepare the boats.』 At that time, the masses mourned and begged the master to stay. The master said: 『Even the Buddhas appear and still show Nirvana, there is coming and going, this is the norm. My form will eventually have a destination.』 The crowd asked: 『When will you return after leaving?』 The master said: 『Leaves fall back to their roots, there is no mouth when coming.』 『Shi Yuan』 records: Baolin Temple was the land donated by Cao Shuliang, where the Sixth Patriarch Huineng lived. This land has Shuangfeng Daxi, and because of the surname of Marquis Cao, it is called Caoxi.』 『Auxiliary Teaching Compilation』 records: Huineng initially sold firewood to support his mother, intending to follow his teacher, worried about not having money to support his mother, almost becoming a servant to obtain funds. When he returned, his mother had already passed away. Grieving that he could not use the Dharma to let his mother see it, he then changed his home into a temple to do good, and eventually died here. Therefore, it is said that leaves fall back to their roots, Great Master Huineng is a perfect person.
也。豈測其異德。猶示人而不忘其本也。
法眼六相 慈明三印
傳燈錄曰。永明寺道潛禪師初謁凈慧禪師(清涼文益之號。又謚大法眼禪師)。一見異之便容入室。一日凈慧問曰。子于參請外看什麼經。師曰看華嚴經。凈慧曰總別同異成壞六相是何門攝屬。師對曰。文在十地品中。據理則世出世一切法皆具六相。曰空還具六相也無。師懵然無對。凈慧曰子卻問吾。師乃問曰。空還具六相也無。凈慧曰空。師於是開悟。踴躍禮謝。凈慧曰。子作么生會。師曰空。凈慧然之。
慈明楚圓禪師錄曰。上堂云。祖師心印。一印印空。一印印水。一印印泥。如今還有印不著者么。若有試出來向腳跟下道將一句來。設你道得倜儻分明。第一不得行過衲僧門下。且道衲僧有什麼長處。良久云。人王三寸鐵。遍地是刀槍。
枯禪鏡墮 瑞光鼓震
增集續傳燈錄曰。枯禪自鏡禪師見密庵于靈隱。機緣䐇契。久之開法隆興上藍。寶慶元年被旨升靈隱。移天童。
枯崖漫錄曰。天童如凈禪師感疾退席。下涅槃堂。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。
鄒應傳撰枯禪錄序曰。照子落地。讖住天童。
僧寶傳曰。圓照禪師。諱宗本。遊方遍參。
【現代漢語翻譯】 也。豈能推測他的奇異功德呢？這就像是教導人們不要忘記根本一樣。
法眼宗的六相和慈明禪師的三印
《傳燈錄》記載，永明寺的道潛禪師最初拜訪凈慧禪師（清涼文益的稱號，又謚大法眼禪師）。凈慧禪師一見道潛禪師就覺得他很特別，便允許他進入內室。一天，凈慧禪師問道：『你在參禪請益之外，還看什麼經？』道潛禪師回答說：『看《華嚴經》。』凈慧禪師說：『總、別、同、異、成、壞這六相是哪個法門所攝屬的？』道潛禪師回答說：『經文在《十地品》中。從理上說，世間和出世間的一切法都具備六相。』凈慧禪師問：『空還具備六相嗎？』道潛禪師茫然不知所對。凈慧禪師說：『你反過來問我。』道潛禪師於是問道：『空還具備六相嗎？』凈慧禪師回答說：『空。』道潛禪師因此開悟，高興地禮拜感謝。凈慧禪師說：『你如何理解？』道潛禪師說：『空。』凈慧禪師認可了他的理解。
慈明楚圓禪師的語錄記載：上堂說法時說：『祖師的心印，一印印空，一印印水，一印印泥。現在還有印不著的嗎？如果有，試著站出來，在我的腳跟下說一句。即使你說得倜儻分明，也絕對不能從衲僧的門下走過。』那麼，衲僧有什麼長處呢？』良久，說：『人王的寸鐵，遍地都是刀槍。』
枯禪鏡墮和瑞光鼓震
《增集續傳燈錄》記載，枯禪自鏡禪師在靈隱寺拜見密庵禪師，機緣非常契合。很久之後，他在隆興上藍開創佛法。寶慶元年（1225年）奉旨升任靈隱寺住持，后又移居天童寺。
《枯崖漫錄》記載，天童如凈禪師感到疾病，退席，前往涅槃堂，爲鑑足庵。在燒香入寂時，侍者告訴他法堂的寶蓋鏡掉落在座位上。如凈禪師說：『鏡枯禪到了盡頭了。』正如他所說的那樣。
鄒應傳在《枯禪錄序》中寫道：『照子落地，預示著將住在天童寺。』
《僧寶傳》記載，圓照禪師，名宗本，遊歷四方，廣泛參學。
【English Translation】 Also. How can one fathom his extraordinary virtues? It is like showing people not to forget their origin.
The Six Aspects of the Fayan School and the Three Seals of Ciming
The Transmission of the Lamp records that Chan Master Daoqian of Yongming Temple initially visited Chan Master Jinghui (the title of Qingliang Wenyi, also posthumously named Great Dharma Eye Chan Master). Jinghui Chan Master recognized Daoqian Chan Master as special at first sight and allowed him to enter his private chamber. One day, Jinghui asked: 'Besides studying Chan, what sutras do you read?' Daoqian Chan Master replied: 'I read the Avatamsaka Sutra.' Jinghui Chan Master said: 'To which Dharma gate do the six aspects of totality, difference, sameness, otherness, formation, and disintegration belong?' Daoqian Chan Master replied: 'The text is in the Tenth Ground Chapter. In principle, all dharmas of the mundane and supramundane realms possess the six aspects.' Jinghui Chan Master asked: 'Does emptiness also possess the six aspects?' Daoqian Chan Master was at a loss for words. Jinghui Chan Master said: 'You should ask me in return.' Daoqian Chan Master then asked: 'Does emptiness also possess the six aspects?' Jinghui Chan Master replied: 'Emptiness.' Daoqian Chan Master then attained enlightenment, joyfully prostrating and expressing gratitude. Jinghui Chan Master said: 'How do you understand it?' Daoqian Chan Master said: 'Emptiness.' Jinghui Chan Master acknowledged his understanding.
The recorded sayings of Chan Master Ciming Chuyuan state: 'Ascending the Dharma hall, he said: 'The mind-seal of the Patriarchs, one seal imprints emptiness, one seal imprints water, one seal imprints mud. Now, is there anything that cannot be imprinted? If there is, try to come forward and say a word at my feet. Even if you speak eloquently and clearly, you must never pass through the gate of a mendicant monk. So, what are the strengths of a mendicant monk?' After a long pause, he said: 'The king's inch of iron, everywhere are knives and spears.'
The Mirror Falls in Withered Chan and the Drum Shakes in Auspicious Light
The Supplement to the Transmission of the Lamp records that Chan Master Kuzen Zijing met Chan Master Mian'an at Lingyin Temple, and their karmic affinity was very close. After a long time, he founded the Dharma at Longxing Shanglan. In the first year of Baoqing (1225), he was ordered to be promoted to the abbot of Lingyin Temple, and later moved to Tiantong Temple.
Random Records from a Withered Cliff records that Chan Master Rujing of Tiantong felt ill and retired from his position, going to the Nirvana Hall for Jianzu An. When burning incense to enter stillness, the attendant told him that the jeweled canopy mirror in the Dharma hall had fallen on the seat. Rujing Chan Master said: 'The mirror of withered Chan has reached its end.' It was as he said.
Zou Yingchuan wrote in the preface to the Kuzen Records: 'The mirror falls to the ground, foretelling that he will reside at Tiantong Temple.'
Biographies of Sangha Treasures records that Chan Master Yuanzhao, named Zongben, traveled extensively and studied widely.
至池州景德謁義懷禪師。言下契悟。眾未有知者。嘗為侍者而喜寢。鼻息齁齁。聞者厭之。言於懷。懷笑曰。此子吾家精進幢也。汝輩他日當依賴之。無多談。眾乃驚。及懷公徙住越之天衣常之薦福。本皆從之。治平初懷公退居吳興之壽聖院。部使者李公復圭過懷公夜語曰。瑞光法席虛。愿得有道衲子主之。懷指本曰。無逾此道人者耳。既至瑞光。集眾擊鼓。鼓轉墮圓轉震響。眾驚卻。有僧出呼曰。此和尚法雷震地之祥也。俄失僧所在。自是法席日盛。
無見卻券 虛谷還贐
山庵雜錄曰。無見禪師。仙巖葉氏子。世業儒。以俊才掌天寧古田內記。參方山禪師于瑞巖。盡得其要領。翻然拉可藏主者同至華頂。尋宋高庵所居故址。結茅而居。於是道化大行。學者雲集。道俗以為無田不可以蓄眾。往往持田券來施。師皆卻之。冬夏一衲。食惟充飢。
山庵雜錄曰。虛谷和尚辭仰山赴徑山。到袁州城裡四遠檀信贐金錢楮幣委積滿前。虛谷徐謝之曰。吾不敏。兩浙諸山。以吾頗諳宗趣。虛徑山席處吾。欲吾開堂說法。闡揚宗趣耳。豈以貧窶見嫌。諸君所贐物請還。庶免新華巖之誚也。囑侍者囊道具。隨身而已。
哲魁謝招 知昺擲信
人天寶鑑曰。宏智覺禪師。隰州人。謝事長蘆住天童。有隰
【現代漢語翻譯】 現代漢語譯本 至池州景德，謁見義懷禪師。當即領悟禪理。但其他人並不知道。曾經擔任侍者，卻喜歡睡覺，打鼾聲很大，聽的人都很厭煩，便告訴了義懷禪師。義懷禪師笑著說：『這個年輕人是我們佛門的精進之幢啊，你們以後會依賴他的，不要多說。』眾人才感到驚訝。等到義懷禪師遷居到越州的天衣寺和常州的薦福寺，本禪師都跟隨他。治平年間（1064-1067），義懷禪師退居到吳興的壽聖院，部使者李公復圭拜訪義懷禪師，夜裡談話時說：『瑞光寺的法席空缺，希望有得道的高僧來主持。』義懷禪師指著本禪師說：『沒有比這位道人更合適的人了。』等到本禪師到了瑞光寺，召集眾人擊鼓，鼓聲突然墜落，發出圓潤而震耳欲聾的響聲，眾人都驚恐地後退。有個僧人出來高呼道：『這是和尚法雷震地的祥瑞啊！』隨即就失去了那個僧人的蹤影。從此以後，瑞光寺的法席日益興盛。
無見禪師拒絕田地券，虛谷禪師退還贈送的財物
《山庵雜錄》記載，無見禪師是仙巖葉氏的兒子，世代以儒學為業。他以出衆的才華掌管天寧古田的內記。在瑞巖參訪方山禪師，完全領悟了其中的要領。毅然決然地與可藏主一同前往華頂，尋找宋高庵曾經居住的舊址，結茅為廬而居住。於是，他的教化大為盛行，學者雲集。道士和俗人都認為沒有田地無法供養大眾，常常拿著田地券來佈施，無見禪師都拒絕了。他冬天夏天都只穿一件衲衣，食物僅僅用來充飢。
《山庵雜錄》記載，虛谷和尚辭別仰山前往徑山。到達袁州城裡，四面八方的施主贈送的金錢和紙幣堆積如山。虛谷和尚慢慢地謝絕說：『我不才，兩浙一帶的寺廟，因為我稍微懂得一些宗門的趣味，所以徑山寺邀請我，希望我能開堂說法，闡揚宗門的趣味罷了，難道是因為我貧窮才見嫌嗎？各位所贈送的財物請拿回去吧，免得落得新華巖的笑柄。』他囑咐侍者帶上簡單的行李，隨身攜帶而已。
哲魁禪師謝絕邀請，知昺禪師擲毀信件
《人天寶鑑》記載，宏智覺禪師是隰州人，辭去長蘆寺的職務，前往天童寺居住。有隰州
【English Translation】 English version He went to Jingde Temple in Chizhou to visit Zen Master Yihuai. He attained enlightenment upon hearing his teachings, but the others were unaware of it. He once served as an attendant but was fond of sleeping, and his loud snoring was annoying to those who heard it. They told Yihuai about it. Yihuai smiled and said, 'This young man is the banner of diligence in our order. You will rely on him in the future. Do not speak too much.' The others were surprised. When Yihuai moved to Tianyi Temple in Yuezhou and Jianfu Temple in Changzhou, Ben followed him. During the ZhiPing era (1064-1067), Yihuai retired to Shousheng Temple in Wuxing. The envoy Li Fugui visited Yihuai and said during their night conversation, 'The Dharma seat at Ruiguang Temple is vacant, and I hope a virtuous monk can preside over it.' Yihuai pointed to Ben and said, 'There is no one more suitable than this Daoist.' When Ben arrived at Ruiguang Temple, he gathered the assembly and struck the drum. The drum suddenly fell, producing a round and deafening sound, and the assembly was frightened and retreated. A monk came out and shouted, 'This is an auspicious sign of the abbot's Dharma thunder shaking the earth!' Then the monk disappeared. From then on, the Dharma seat at Ruiguang Temple flourished day by day.
Zen Master Wujian Refuses Land Deeds, Abbot Xugu Returns Gifts
The 'Shan'an Miscellaneous Records' states that Zen Master Wujian was the son of the Ye family of Xianyan, whose family had been engaged in Confucianism for generations. With his outstanding talent, he managed the internal records of Tianning Gutian. He visited Zen Master Fangshan at Ruiyan and fully grasped the essentials. He resolutely went to Huading with Kezang, seeking the former residence of Song Gao'an and built a thatched hut to live in. As a result, his teachings greatly flourished, and scholars gathered. Both Daoists and laypeople believed that it was impossible to support the masses without land, and they often brought land deeds to donate, but Zen Master Wujian refused them all. He wore only one patched robe in winter and summer, and his food was only enough to fill his stomach.
The 'Shan'an Miscellaneous Records' states that Abbot Xugu bid farewell to Yangshan and went to Jingshan. When he arrived in Yuanzhou City, the gold coins and paper money donated by benefactors from all directions piled up like a mountain. Abbot Xugu slowly declined, saying, 'I am not talented. The temples in the Liangzhe area invited me because I know a little about the interests of the sect, so Jingshan Temple invited me, hoping that I can open a Dharma hall and expound the interests of the sect. Is it because I am poor that I am disliked? Please take back the gifts you have given, so as not to be ridiculed by Xinhuayan.' He instructed the attendant to carry simple luggage and take it with him.
Zen Master Zhekui Declines Invitation, Zhi Bing Throws Away Letter
The 'Rentiān Baojiàn' states that Zen Master Hongzhi Jue was from Xizhou. He resigned from Changlu Temple and went to live in Tiantong Temple. There was a Xizhou
州僧哲魁者。孤硬人也。潛跡坐下。不言鄉所。經十餘載。始知宏智鄉人。宏智聞。欣然訪曰。父母之邦何太絕物乎。智欲招至方丈。魁謝曰。己事尚未辦。豈暇講鄉禮邪。即曳杖而去。人莫能挽。徑往寶陀真歇故居禪宴月餘日。臨終召眾說法而逝。阇維舍利無數。
寶訓曰。雪堂曰。予在龍門時。昺鐵面住太平。有言昺行腳離鄉未久。聞受業一夕遺火悉為煨燼。昺得書擲之於地。乃曰徒亂人意耳。
續傳燈錄曰。太平勤禪師法嗣韶州南華知昺禪師。蜀之永康人。
華嚴蟠龍 投子俊鷹
僧寶傳曰。禪師名道隆。不知何許人。至和初游京師。客景德寺。日縱觀都市。歸嘗二鼓。謹門者呵之不悛。一夕還不得入。臥門之下。仁宗夢至景德寺門。見龍蟠地。驚覺。中夜遣中使往視之。乃一僧熟睡已再鼾。撼之驚矍。問名字歸奏。上聞名道隆。乃喜曰吉徴也。明日召至偏殿問宗旨。隆奏對詳允。上大悅。有旨館于大相國寺。燒朱院王公貴人爭先愿見。隆未漱盥戶外之屨滿矣。上以偈句相酬唱。絡繹于道。或入對留宿禁中。禮遇特厚。賜號應制明悟禪師。皇祐二年詔廬山僧懷璉至闕演法於後苑化成殿。上召隆問話。機鋒迅捷。上悅。侍衛皆山呼。隆奏疏請歸養病。不許。有旨于曹門外護國寺北建精舍
【現代漢語翻譯】 現代漢語譯本： 州僧哲魁，是個孤僻剛直的人。他默默地在寺院裡修行，不透露自己的家鄉。過了十多年，人們才知道他是宏智（禪師名）的同鄉。宏智得知后，高興地去拜訪他，說：『您為什麼對父母之邦如此疏遠呢？』宏智想邀請他到方丈室居住，哲魁謝絕說：『我自己的事情還沒辦好，哪裡有空講究鄉里禮節呢？』說完就拄著枴杖離開了，沒有人能留住他。他直接去了寶陀山的真歇（禪師名）故居禪修了一個多月。臨終時召集眾人說法后圓寂。火化后得到無數舍利。
寶訓中記載，雪堂（禪師名）說：『我在龍門時，昺（禪師名）以鐵面著稱，住在太平寺。有人說昺離家修行不久，聽說他受業的寺院在一夜之間失火，全部燒燬。昺接到信后，把它扔在地上，說：『這只是徒增煩惱罷了。』
《續傳燈錄》記載，太平勤禪師的法嗣韶州南華知昺禪師，是蜀地永康人。
華嚴蟠龍，投子俊鷹
《僧寶傳》記載，禪師名叫道隆，不知道是哪裡人。至和（宋仁宗年號，1054-1056年）初年遊歷京師，住在景德寺。他每天隨意地觀看都市風光，回來時常常是二更時分。看門的人責罵他，他也不悔改。一天晚上回來，沒能進入寺門，就睡在門下。仁宗（皇帝名）夢見到了景德寺門，看到一條龍盤踞在地上，驚醒了。半夜派遣中使前去檢視，原來是一個僧人熟睡著，已經打了兩次鼾聲。中使搖醒他，問他的名字，回去稟報。皇帝聽到道隆這個名字，高興地說這是吉祥的徵兆。第二天召見道隆到偏殿，詢問佛法宗旨。道隆的回答詳細允當，皇帝非常高興。下旨安排他住在相國寺。燒朱院的王公貴人爭先恐後地想見他。道隆還沒來得及洗漱，門外的鞋子就已經堆滿了。皇帝用偈句與他互相酬唱，絡繹不絕。有時入宮對答，留在宮中住宿，禮遇非常優厚。賜號應制明悟禪師。皇祐（宋仁宗年號，1049-1054年）二年，詔令廬山僧人懷璉到京城，在後苑化成殿演法。皇帝召見道隆問話，道隆的機鋒迅捷，皇帝非常高興，侍衛們都山呼萬歲。道隆上奏請求回家鄉養病，皇帝不批準。下旨于曹門外護國寺北面建造精舍。
【English Translation】 English version: The monk Zhe Kui of Zhou was a solitary and unyielding person. He quietly practiced in the monastery, not revealing his hometown. After more than ten years, people learned that he was from the same hometown as Hongzhi (name of a Chan master). Upon learning this, Hongzhi happily visited him, saying, 'Why are you so estranged from the land of your parents?' Hongzhi wanted to invite him to live in the abbot's room, but Zhe Kui declined, saying, 'My own affairs are not yet settled, how can I have time to attend to local customs?' After saying this, he left with his staff, and no one could stop him. He went directly to the former residence of Zhenxie (name of a Chan master) on Mount Baotuo and meditated for more than a month. On his deathbed, he summoned the assembly to preach the Dharma and then passed away. After cremation, countless sharira were obtained.
Bao Xun records that Xuetang (name of a Chan master) said, 'When I was at Longmen, Bing (name of a Chan master) was known for his iron face and lived in Taiping Temple. Someone said that not long after Bing left home to practice, he heard that the monastery where he had received his initial training had been completely burned down in a fire one night. Bing received the letter and threw it on the ground, saying, 'This only serves to disturb people's minds.'
The 'Continued Records of the Transmission of the Lamp' records that Chan Master Zhi Bing of Nanhua Temple in Shaozhou, a Dharma successor of Chan Master Qin of Taiping, was a native of Yongkang in Shu.
'The Coiled Dragon of Huayan, the Swift Hawk of Touzi'
The 'Biographies of Monks' records that the Chan master's name was Daolong, and it is not known where he was from. In the early years of Zhihe (era name of Emperor Renzong of Song, 1054-1056), he traveled to the capital and stayed at Jingde Temple. He freely observed the city scenery every day, and often returned at the second watch of the night. The gatekeeper scolded him, but he did not repent. One night, he returned and could not enter the temple, so he slept under the gate. Emperor Renzong (name of the emperor) dreamed that he went to the gate of Jingde Temple and saw a dragon coiled on the ground, and he woke up in surprise. In the middle of the night, he sent a eunuch to check, and it turned out to be a monk sleeping soundly, already snoring twice. The eunuch shook him awake and asked his name, and then reported back. The emperor heard the name Daolong and happily said that it was an auspicious sign. The next day, he summoned Daolong to the side hall and asked about the tenets of Buddhism. Daolong's answers were detailed and appropriate, and the emperor was very pleased. He issued an edict arranging for him to live in Xiangguo Temple. Princes and nobles of Shaozhu Courtyard competed to see him. Before Daolong had time to wash, the shoes outside the door were already piled up. The emperor exchanged verses with him, one after another. Sometimes he entered the palace to answer questions and stayed overnight in the palace, receiving very generous treatment. He was given the title of 'Chan Master Mingu of Imperial Decree'. In the second year of Huangyou (era name of Emperor Renzong of Song, 1049-1054), he ordered the monk Huailian of Mount Lu to come to the capital to preach the Dharma in the Huacheng Hall of the rear garden. The emperor summoned Daolong to ask questions, and Daolong's responses were quick and sharp. The emperor was very pleased, and the guards all shouted 'Long live the Emperor'. Daolong submitted a memorial requesting to return to his hometown to recuperate, but the emperor did not approve it. He issued an edict to build a hermitage north of Huguo Temple outside Caomen.
以居。號華嚴禪院。隆既得謝事。喜見言色。閑居。奇衲名緇多過從。
僧寶傳曰。禪師名義青。其師使習百法論。嘆曰三祇涂遠自困何益哉。入洛中聽華嚴五年。反觀文字。一切如肉受串。處處同其義味。嘗講至諸林菩薩偈曰。即心自性。忽猛省曰。法離文字。寧可講乎。即棄去。遊方至浮山。時圓鑒禪師退席。居會聖巖。夢得俊鷹畜之。既覺而青適至。遠以為吉徴。加意延禮之。留止三年。問答開悟。服勤又三年。圓鑒以大陽皮履布直裰付之(事出浮山傳)曰。代吾續洞上之風。吾住世非久。善自護持。無留此間。青遂辭出山。閱大藏於廬山慧日寺。后住投子山。道望日遠。禪者日增。異苗翻茂。果符前讖。初開山慈濟有記曰。吾塔若紅是吾再來。邦人偶修飾其塔作瑪瑙色。未幾而青領院事。山中素無水。眾每以為病。忽有泉出山石間。甘涼清潔。郡守賀公名為再來泉。
永安定見 慧寂夢升
傳燈錄曰。杭州報恩光教寺永安禪師遇韶國師開示頓悟本心。
人天寶鑑曰。光孝安禪師。忠懿王向師道望。命住越之清泰。安不樂從。務唯宴坐丈室。如入大定。一日定中見二僧倚殿檻語話。有天神擁衛傾聽久之。俄有惡鬼唾罵。復掃腳跡。及詢倚檻僧所以。乃初論佛法。后談世諦。安曰。閑論
【現代漢語翻譯】 現代漢語譯本：於是（義青禪師）便在那裡居住下來，並將禪院命名為華嚴禪院。隆佑禪師卸任后，（義青禪師）很高興地看到他，並以愉悅的言語和神色相待。他過著悠閑的生活，許多傑出的僧人和有名的僧人經常來拜訪他。
《僧寶傳》記載：禪師名叫義青。他的老師讓他學習《百法論》，他感嘆道：『經歷三大阿僧祇劫（三祇）的漫長道路是遙遠的，自己困於其中有什麼益處呢？』於是他前往洛陽，聽聞《華嚴經》五年。反過來觀察文字，覺得一切都像肉被串起來一樣，處處都是同樣的滋味。曾經講到諸林菩薩的偈語時，他突然猛醒道：『法離開了文字，怎麼可以講呢？』於是就放棄了講經，開始遊方。到達浮山時，正趕上圓鑒禪師退位，居住在會聖巖。圓鑒禪師夢見自己得到一隻俊美的鷹並飼養它。醒來后，義青禪師恰好來到，圓鑒禪師認為這是吉祥的徵兆，更加重視並以禮相待他。義青禪師在那裡住了三年，通過問答而開悟。又服侍了三年，圓鑒禪師將大陽禪師的皮鞋和布直裰交付給他（這件事出自《浮山傳》），說：『你代替我延續洞山宗的風範。我住世的時間不長了，你要好好守護保持，不要留在這裡。』義青禪師於是告辭離開浮山，在廬山慧日寺閱讀大藏經。後來住在投子山，聲望日益遠播，禪者日益增多，奇異的苗木蓬勃生長，果真應驗了之前的預言。當初開山時，慈濟禪師曾有記載說：『我的塔如果變成紅色，就是我再來。』當地人偶然修飾他的塔，把它做成了瑪瑙色。沒過多久，義青禪師就領受了院裡的事務。山中向來沒有水，僧眾常常為此感到困擾。忽然有泉水從山石間涌出，甘甜清涼。郡守賀公將它命名為再來泉。
永安禪師定中見慧寂禪師昇天
《傳燈錄》記載：杭州報恩光教寺的永安禪師遇到韶國師的開示，頓悟了本心。
《人天寶鑑》記載：光孝安禪師，忠懿王仰慕禪師的道行和聲望，命他住持越州的清泰寺，安禪師不喜歡前往，只是在丈室內宴坐，如同進入大定。一天，他在禪定中看見兩個僧人倚靠著殿檻說話，有天神擁護著他們，傾聽了很久。不久，有惡鬼唾罵他們，還掃掉他們的腳印。等到詢問倚靠殿檻的僧人原因，才知道他們起初談論佛法，後來談論世俗的事情。安禪師說：『閑談！』
【English Translation】 English version: Thereupon, (Chan Master Yiqing) resided there and named the monastery Huayan Chan Monastery (華嚴禪院, Huayan Chan Monastery). After Chan Master Longyou retired, (Chan Master Yiqing) was delighted to see him and treated him with pleasant words and expressions. He lived a leisurely life, and many outstanding monks and famous monks often came to visit him.
The Biographies of Eminent Monks records: The Chan master's name was Yiqing. His teacher made him study the Treatise on the Hundred Dharmas. He sighed, 'The long road of three great asamkhyeya kalpas (三祇, three asamkhyeya kalpas) is distant, what benefit is there in confining myself to it?' Thereupon, he went to Luoyang and listened to the Avatamsaka Sutra for five years. Turning back to observe the words, he felt that everything was like meat being strung together, everywhere was the same taste. Once, when lecturing on the verses of the Bodhisattvas of the Various Forests, he suddenly realized, 'If the Dharma is apart from words, how can it be lectured?' Thereupon, he abandoned lecturing and began to travel. When he arrived at Mount Fu, it happened that Chan Master Yuanjian had retired and was residing at Huisheng Rock. Chan Master Yuanjian dreamed that he had obtained a beautiful hawk and was raising it. After waking up, Chan Master Yiqing happened to arrive, and Chan Master Yuanjian considered this an auspicious omen, and treated him with even more respect. Chan Master Yiqing lived there for three years and became enlightened through questions and answers. After serving for another three years, Chan Master Yuanjian handed him the leather shoes and cloth straight robe of Chan Master Dayang (this matter comes from the Biography of Mount Fu), saying, 'You take my place in continuing the style of the Caodong School. My time in this world is not long, you must protect and maintain it well, do not stay here.' Chan Master Yiqing then bid farewell and left Mount Fu, reading the Tripitaka at the Huiri Temple on Mount Lu. Later, he lived on Mount Touzi, and his reputation grew day by day, and the number of Chan practitioners increased day by day, and strange seedlings grew vigorously, truly fulfilling the previous prophecy. At the beginning of the mountain's opening, Chan Master Ciji had recorded, 'If my pagoda turns red, it is my return.' The locals accidentally decorated his pagoda and made it the color of agate. Not long after, Chan Master Yiqing took over the affairs of the monastery. There had never been water in the mountain, and the monks often suffered from this. Suddenly, a spring gushed out from the rocks in the mountain, sweet and cool. Prefect He named it the Rebirth Spring.
Chan Master Yong'an saw Chan Master Huiji ascending to heaven in meditation.
The Transmission of the Lamp records: Chan Master Yong'an of Bao'en Guangjiao Temple in Hangzhou encountered the instruction of National Teacher Shao and suddenly realized his original mind.
The Mirror of Gods and Humans records: Chan Master Guangxiao An, King Zhongyi admired the Chan master's virtue and reputation, and ordered him to reside at Qingtai Temple in Yuezhou. Chan Master An did not like to go, but only sat in meditation in his room, as if entering great samadhi. One day, in meditation, he saw two monks leaning against the railing of the hall, talking, and gods were protecting them, listening for a long time. Soon, evil spirits spat at them and swept away their footprints. When he asked the monks leaning against the railing the reason, he learned that they had initially discussed the Buddha Dharma, and later discussed worldly matters. Chan Master An said, 'Idle talk!'
尚爾。況主法者。擊鼓升堂說無益事邪。自是終身未嘗談世故。安死阇維舌根不壞柔軟如紅蓮華葉。
會元曰。仰山慧寂禪師臥次。夢入彌勒內院。眾堂中諸位皆足。惟第二位空。師遂就座。有一尊者白槌曰。今當第二座說法。師起白槌曰。摩訶衍法。離四句。絕百非。諦聽諦聽。眾皆散去。及覺舉似溈山。溈山曰。子已入聖位。師便禮拜。
晦機熙禪師再住仰山偈曰。青山涌出黃金宅。白日夢升兜率天。
慧海珠明 冶父川增
傳燈錄曰。大珠慧海禪師者。建州人。姓朱氏。依越州大云寺道智和尚受業。初至江西參馬祖。于言下自識本心。師事六載后以受業年老遽歸奉養。乃晦跡藏用。外示癡訥。自撰頓悟入道要門論一卷。被法門師侄玄晏竊出江外。呈馬祖。祖覽訖告眾云。越州有大珠。圓明光透。自在無遮障處也。眾中有知師姓朱者。迭相推識。結契來越上尋訪依附。時號大珠和尚者。因馬祖示也。
普燈錄曰。無為軍冶父實際道川禪師。姑蘇玉峰人。為縣之弓級。聞東齋謙首座為道俗演法。遂從之習坐。不倦一日。因是不職。尉笞之。師于杖下大悟。辭依謙。謙為改名道川。且曰。汝舊呼狄三。今名道川。川即三耳。此去能豎起脊梁了辦個事。其道如川之增。若放倒則依舊狄三
【現代漢語翻譯】 現代漢語譯本： 尚且如此。更何況主持佛法的人，敲鼓升座卻說些沒有益處的事情呢？（慧寂禪師）自此之後終身未曾談論世俗之事。圓寂火化后，舌根不壞，柔軟如同紅蓮花的花瓣。
《會元》記載：仰山慧寂禪師在睡覺時，夢見進入彌勒內院（彌勒菩薩的住所）。所有殿堂中的座位都坐滿了，只有第二位空著。禪師於是就坐。有一位尊者敲槌說：『現在當由第二座說法。』禪師起身敲槌說：『摩訶衍法（大乘佛法），離開四句，斷絕百非。仔細聽，仔細聽。』眾人全都散去。醒來后，（慧寂禪師）將此事告訴溈山靈佑禪師。溈山說：『你已經進入聖位。』禪師便禮拜。
晦機熙禪師再次住持仰山時作偈說：青山涌現出黃金宅，白日夢中升入兜率天（欲界天之一，彌勒菩薩的住所）。
慧海珠明，冶父川增
《傳燈錄》記載：大珠慧海禪師，是建州人，姓朱。依止越州大云寺的道智和尚受業。最初到江西參拜馬祖道一禪師，在言語之下自己認識了本心。侍奉馬祖六年之後，因為受業師父年老，急忙回去奉養。於是隱姓埋名，隱藏才能，外表顯得癡呆遲鈍。自己撰寫了《頓悟入道要門論》一卷，被法門中的師侄玄晏偷偷帶到江外，呈給馬祖。馬祖看完后告訴眾人說：『越州有大珠，圓明光亮，通透明徹，自在無遮無礙。』眾人中有知道禪師姓朱的人，互相推舉認識，結伴來到越州尋訪依附。（慧海禪師）當時被稱為大珠和尚，是因為馬祖的開示。
《普燈錄》記載：無為軍冶父實際道川禪師，是姑蘇玉峰人，原為縣裡的弓箭手。聽到東齋謙首座為道俗講法，於是跟隨他學習坐禪，不知疲倦。有一天，因為這件事耽誤了本職工作，被縣尉鞭打。禪師在杖打之下大悟。辭別謙首座，謙首座為他改名為道川，並且說：『你以前叫狄三，現在叫道川，川就是三。此後能豎起脊梁，了辦大事。你的道如同川水增長。如果放倒，那就依舊是狄三。』
【English Translation】 English version: Even so. How much more so one who presides over the Dharma, beating the drum and ascending the hall to speak of useless matters? From then on, (Zen Master Huiji) never discussed worldly affairs for the rest of his life. After his death and cremation, his tongue remained intact, soft like a red lotus petal.
The 'Hui Yuan' records: Zen Master Yangshan Huiji, while sleeping, dreamed of entering Maitreya's Inner Court (the abode of Bodhisattva Maitreya). All the seats in the halls were filled, except for the second seat. The Zen Master then took the seat. A venerable one struck the gavel and said: 'Now the second seat will expound the Dharma.' The Zen Master rose, struck the gavel, and said: 'The Mahayana Dharma (Great Vehicle Buddhism) transcends the four propositions and negates the hundred negations. Listen carefully, listen carefully.' The assembly then dispersed. Upon awakening, (Zen Master Huiji) related this to Zen Master Weishan Lingyou. Weishan said: 'You have already entered the realm of the sages.' The Zen Master then bowed.
Zen Master Huiji Xi, upon residing at Yangshan again, composed a verse: Green mountains surge forth a golden mansion, In a daytime dream ascending to Tushita Heaven (one of the heavens in the desire realm, the abode of Bodhisattva Maitreya).
Huihai Zhuming, Yefu Chuanzeng
The 'Transmission of the Lamp' records: Zen Master Dazhu Huihai, was a native of Jianzhou, with the surname Zhu. He received ordination from Abbot Daozhi of Dayun Temple in Yuezhou. Initially, he went to Jiangxi to visit Zen Master Mazu Daoyi, and upon hearing his words, he recognized his own original mind. After serving Mazu for six years, he hurriedly returned to care for his aging ordination master. Thus, he concealed his name and hid his talents, outwardly appearing foolish and dull. He himself wrote a volume of 'Sudden Enlightenment Entrance to the Path,' which was secretly taken by his Dharma nephew Xuan Yan to Jiangwai and presented to Mazu. After reading it, Mazu told the assembly: 'In Yuezhou, there is a great pearl, round and bright, transparent and clear, free and unobstructed.' Among the assembly, those who knew the Zen Master's surname was Zhu recommended each other and went to Yuezhou to seek him out and rely on him. (Zen Master Huihai) was then known as Great Pearl Monk, because of Mazu's instruction.
The 'Universal Lamp Records' records: Zen Master Shiji Daochuan of Yefu in Wuwei Army, was a native of Yufeng in Gusu, originally an archer in the county. Hearing Abbot Dongzhai Qian expounding the Dharma to monks and laypeople, he followed him to practice seated meditation, without tiring. One day, because of this, he neglected his duties and was beaten by the county magistrate. The Zen Master had a great enlightenment under the beating. He bid farewell to Abbot Qian, who changed his name to Daochuan, and said: 'You were formerly called Di San, now you are called Daochuan, Chuan is San. From now on, you can stand up straight and accomplish great things. Your path will grow like a river. If you fall down, you will still be Di San.'
也。師銘於心。建炎初圓頂。遊方至天峰。蹣庵與語鋒投。庵稱善。歸憩東齋。道俗愈敬。有以金剛般若經請問者。師為頌之。今盛行於世。隆興改元殿撰鄭公喬年漕江西。適冶父虛席。迎開法。
遇賢擊瓦 藻先扣冰
普燈錄曰。酒仙遇賢和尚。姑蘇長洲林氏子。母夢吞大珠而孕。生多異祥。貌偉怪。口容雙拳。七歲嘗沈大淵而衣不潤。遂去家。師嘉禾永安可依。往參錢塘龍冊球禪師發明心印。回居明覺院。唯事飲酒。醉則成歌。頌警道俗。因號酒仙。初自錢塘歸。執鐵錘路見瓦甓即擊。或問所謂。曰。世路不平。故碎之耳。
普燈錄曰。藻先古佛。建寧新豐翁氏子。母夢比丘風神炯然。荷錫求宿。人指謂曰。是辟支佛。已而孕。生於武宗會昌之四年。香霧滿室彌日不散。年十三求出家。父母許之。依烏山興福行全為師。初以講說為眾所歸。棄謁雪峰真覺禪師。峰異之曰。子異日必為王者師。后自鵝湖歸。溫嶺結庵。繼居將軍巖。二虎侍側。神人獻地。為瑞巖院。學者爭集。嘗謂眾曰。古聖修行須憑苦節。吾今夏則衣楮。冬則扣冰而浴。故世人號為扣冰古佛。
福先進歌 汾陽始頌
傳燈錄曰。洛京福先仁儉禪師。自嵩山罷問。放曠郊廛。時謂之騰騰和尚。唐天冊萬歲中天后詔入殿
【現代漢語翻譯】 現代漢語譯本： 也。老師將這些話銘記在心。建炎初年（1127年）剃度出家，四處遊歷到天峰山。與蹣庵禪師交談，兩人非常投機。蹣庵禪師稱讚他。回到東齋居住，道士和俗人都更加尊敬他。有人拿著《金剛般若經》向他請教，老師為他們做了頌文，現在在世上廣為流傳。隆興元年（1163年），殿撰鄭喬年擔任漕江西，正逢冶父寺住持的位置空缺，於是迎接他去開法。
遇賢擊瓦，藻先扣冰
《普燈錄》記載：酒仙遇賢和尚，是姑蘇長洲人林氏之子。他的母親夢見吞下一顆大珠子而懷孕，出生時有很多奇異的祥兆，相貌偉岸奇特，口能容納兩個拳頭。七歲時曾經沉入大淵中而衣服沒有濕。於是離開了家。拜嘉禾永安的可依為師。前往參拜錢塘龍冊球禪師，開悟了心印。回到明覺院居住，只喜歡喝酒，喝醉了就唱歌，歌頌警醒道俗之人，因此號稱酒仙。當初從錢塘回來，拿著鐵錘，路上見到瓦片就敲碎。有人問他為什麼這樣做，他說：『世路不平，所以要打碎它。』
《普燈錄》記載：藻先古佛，是建寧新豐人翁氏之子。他的母親夢見一位比丘風度神采奕奕，拿著錫杖請求借宿。有人指著他說：『這是辟支佛。』不久就懷孕了。出生于武宗會昌四年（844年），香霧充滿房間，持續了整天沒有消散。十三歲時請求出家，父母答應了他。拜烏山興福寺的行全為師。起初因為講經說法而被眾人歸附，後來放棄了講經，去拜見雪峰真覺禪師。雪峰禪師認為他很特別，說：『你將來一定會成為帝王的老師。』後來從鵝湖回來，在溫嶺結廬而居，之後居住在將軍巖，有兩隻老虎侍奉在旁邊，神人獻地，建立了瑞巖院，學者爭相聚集。曾經對眾人說：『古代聖賢修行必須憑藉艱苦的節操。我現在夏天穿粗布衣，冬天就敲冰取水洗澡。』所以世人稱他為扣冰古佛。
福先進歌，汾陽始頌
《傳燈錄》記載：洛京福先仁儉禪師，從嵩山停止參問后，放曠于郊野，當時人們稱他為騰騰和尚。唐朝天冊萬歲年間（695-696年），天后詔令他入宮。
【English Translation】 English version: He also kept the master's words in mind. In the early years of Jianyan (1127), he shaved his head and became a monk, traveling to Tianfeng Mountain. He had a very congenial conversation with Chan Master Pan'an, who praised him. He returned to live in the East Room, and both Daoists and laypeople respected him even more. Someone asked him about the Diamond Sutra, and the master composed a hymn for them, which is now widely circulated in the world. In the first year of Longxing (1163), Zheng Qiaonian, a compiler of the Imperial Academy, was appointed as the transport commissioner of Jiangxi. At that time, the position of abbot of Yefu Temple was vacant, so he welcomed him to open the Dharma.
Yu Xian strikes tiles, Zao Xian breaks ice.
The Puteng Lu records: Monk Yuxian, the Wine Immortal, was the son of the Lin family of Changzhou, Suzhou. His mother dreamed of swallowing a large pearl and became pregnant. He had many auspicious signs at birth, and his appearance was tall and strange, with a mouth that could hold two fists. At the age of seven, he once sank into a deep pool but his clothes did not get wet. So he left home and became a disciple of Keyi of Yong'an in Jiahe. He went to visit Chan Master Long Ce Qiu of Qiantang and enlightened to the seal of the mind. He returned to live in Mingjue Temple and only liked to drink alcohol. When he was drunk, he would sing songs, praising and warning Daoists and laypeople, so he was called the Wine Immortal. When he first returned from Qiantang, he carried an iron hammer and broke tiles whenever he saw them on the road. Someone asked him why he did this, and he said, 'The road of the world is uneven, so I break it.'
The Puteng Lu records: Ancient Buddha Zao Xian was the son of the Weng family of Xinfeng, Jianning. His mother dreamed of a Bhikkhu with a bright and spirited demeanor, carrying a staff and asking for lodging. Someone pointed at him and said, 'This is a Pratyekabuddha.' Soon after, she became pregnant. He was born in the fourth year of the Huichang era of Emperor Wuzong (844), and fragrant mist filled the room, lasting all day without dissipating. At the age of thirteen, he asked to become a monk, and his parents agreed. He became a disciple of Xingquan of Xingfu Temple on Wushan Mountain. At first, he was followed by the crowd because of his lectures, but later he abandoned lecturing and went to visit Chan Master Zhenjue of Xuefeng. Chan Master Xuefeng thought he was special and said, 'You will surely become a teacher of kings in the future.' Later, he returned from Ehu and built a hut in Wenling, and then lived in General Rock, where two tigers served by his side. A divine person offered land, and he built Ruiyan Temple, where scholars gathered. He once said to the crowd, 'Ancient sages had to rely on hardship for cultivation. Now I wear coarse cloth in the summer and break ice for bathing in the winter.' Therefore, the world called him the Ancient Buddha who breaks ice.
Fu Xian advances in song, Fen Yang begins to praise.
The Transmission of the Lamp records: Chan Master Renjian of Fuxian in Luoyang, after ceasing his inquiries at Mount Song, roamed freely in the suburbs. At that time, people called him the Tengteng Monk. During the Tiance Wansui era of the Tang Dynasty (695-696), Empress Dowager Zhao ordered him to enter the palace.
前。仰視天后良久曰。會么。后曰不會。師曰老僧持不語戒。言訖而出。翌日進短歌一十九首。天后覽而嘉之。厚加賜賚。師皆不受。又令寫歌辭傳佈天下。其辭並敷演真理。以警時俗。唯了元歌一首盛行於世。歌曰。修道。道無可修。問法。法無可問。迷人不了色空。悟者本無逆順。八萬四千法門。至理不離方寸。識取自家城郭。莫謾尋他鄉郡。不用廣學多聞。不在辯才聰俊。不知月之大小不。管歲之餘閏。煩惱即是菩提。凈華生於泥糞。人來問我若為不能共伊談論。寅朝用粥充飢。齋時更餐一頓。今日任運騰騰。明日騰騰任運。心中了了總知。且恁半癡半鈍。
寶訓曰。萬庵曰。頌始自汾陽。暨雪竇宏其音。顯其旨。汪洋乎不可涯。又心聞曰。天禧間雪竇以辯博之才美意變弄求新琢巧。繼汾陽為頌古。籠絡當世學者。宗風由此一變矣。汾陽無德禪師錄有頌古一百首。蓋以此為權輿也。
歸宗真藥 蒙庵毒種
真凈克文禪師。后住歸宗。正宗贊曰。真凈文禪師嗣黃龍無盡(張商英。字天覺)。見兜率(名從悅)舉清素侍者末後句。事逮。罷相過歸宗。夜話及此。師輒怒曰。是何嘔血禿丁脫空謾語。豈可信受。遂不終語。無盡居荊溪。覺范往見之。無盡與語曰。惜乎真凈不知此也。范曰。相公只知
【現代漢語翻譯】 現代漢語譯本：之前，（他）仰頭看著天后（武則天）很久，說：『明白了嗎？』天后說：『不明白。』禪師說：『老衲持不語戒。』說完就離開了。第二天，（他）進獻短歌一十九首。天后看了很高興，給予豐厚的賞賜，禪師都不要。又命令抄寫歌詞傳佈天下。這些歌詞都闡述真理，用來警醒世俗。只有《了元歌》一首盛行於世。歌中唱道：『修道，道沒有什麼可修的；問法，法沒有什麼可問的。迷惑的人不明白色空的道理，覺悟的人本來就沒有逆境順境。八萬四千法門，至理不離方寸（指心）。認識自己本來的面目，不要胡亂尋找其他地方。不用廣泛學習，不用能言善辯。不用知道月亮的大小，不用管一年的剩餘和閏月。煩惱就是菩提（覺悟），清凈的蓮花從泥土中生長出來。有人來問我，如果不能和他談論。寅時（凌晨三點到五點）用粥充飢，齋戒的時候再吃一頓飯。今天隨遇而安，明天也隨遇而安。心中明明白白，且裝作半癡半鈍。』
寶訓說：萬庵說：『頌古始於汾陽（汾陽善昭禪師），到雪竇（雪竇重顯禪師）發揚光大，闡明其宗旨，浩瀚無邊。』又心聞說：『天禧年間（宋真宗年號，1017-1021年），雪竇（雪竇重顯禪師）憑藉辯博的才能，美好的意境，變化求新，精雕細琢，繼承汾陽（汾陽善昭禪師）作頌古，籠絡當時的學者，宗風由此一變。』汾陽無德禪師的語錄里有一百首頌古，大概就是以此為開端。』
歸宗（歸宗智常禪師）是真藥，蒙庵（蒙庵元卿禪師）是毒種。
真凈克文禪師，後來住在歸宗（歸宗寺）。正宗讚揚說：『真凈文禪師繼承了黃龍無盡（張商英，字天覺）的禪法。』（張商英）見到兜率（名從悅）舉清素侍者的末後句，事情牽連到他，罷官後到歸宗（歸宗寺）。晚上談話談到這件事，禪師就生氣地說：『這是什麼吐血的禿頭，胡說八道，怎麼可以相信！』於是就不再說話。無盡（張商英）住在荊溪，覺范（釋道潛）前去拜訪他。無盡（張商英）對他說：『可惜真凈（真凈克文禪師）不明白這個道理啊。』覺范（釋道潛）說：『您只知道
【English Translation】 English version: Previously, (he) looked up at the Empress (Wu Zetian) for a long time and said, 'Do you understand?' The Empress said, 'I don't understand.' The Zen master said, 'This old monk observes the vow of silence.' After saying that, he left. The next day, (he) presented nineteen short songs. The Empress was very pleased after reading them and bestowed generous rewards, which the Zen master refused. She then ordered the songs to be copied and spread throughout the land. These songs all expounded the truth, to warn the people of the time. Only the song 'Liao Yuan Ge' (Song of Understanding the Source) became popular. The song goes: 'Cultivating the Dao (path), there is nothing to cultivate; asking about the Dharma (teachings), there is nothing to ask. Confused people do not understand the principle of form and emptiness, enlightened people originally have no adversity or favorable circumstances. Eighty-four thousand Dharma gates, the ultimate truth is not apart from the square inch (referring to the mind). Recognize your own original face, do not blindly seek other places. No need for extensive learning, no need for eloquence. No need to know the size of the moon, no need to care about the remainder and leap months of the year. Afflictions are Bodhi (enlightenment), pure lotus flowers grow from mud. If someone comes to ask me, if I cannot discuss with him. At Yin time (3-5 am) use porridge to fill the stomach, and eat another meal at the time of fasting. Today, let it be as it is, tomorrow, let it be as it is. Knowing everything clearly in the heart, yet pretending to be half foolish and half dull.'
Bao Xun (Precious Instructions) says: Wan'an said: 'Gongan (public cases) began with Fenyang (Zen Master Fenyang Shanzhao), and were carried forward by Xuedou (Zen Master Xuedou Chongxian), who elucidated their meaning, vast and boundless.' Xinwen also said: 'During the Tianxi period (reign title of Emperor Zhenzong of Song Dynasty, 1017-1021 AD), Xuedou (Zen Master Xuedou Chongxian) relied on his eloquent talent, beautiful imagery, innovation, and meticulous craftsmanship to continue Fenyang's (Zen Master Fenyang Shanzhao) work of writing gongan, attracting scholars of the time, and the style of the school changed from then on.' Zen Master Fenyang Wude's recorded sayings contain one hundred gongan, which were probably the beginning of this.'
Guizong (Zen Master Guizong Zhichang) is the true medicine, Meng'an (Zen Master Meng'an Yuanqing) is the poisonous seed.
Zen Master Zhenjing Kewen later lived in Guizong (Guizong Temple). Zhengzong praised him, saying: 'Zen Master Zhenjing Wen inherited the Zen teachings of Huanglong Wujin (Zhang Shangying, courtesy name Tianjue).' (Zhang Shangying) saw Doushuai (named Congyue) cite the last sentence of the attendant Qingsu, the matter involved him, and he was dismissed from office and went to Guizong (Guizong Temple). During an evening conversation, when this matter was mentioned, the Zen master became angry and said: 'What is this vomiting blood bald head, talking nonsense, how can it be believed!' So he stopped talking. Wujin (Zhang Shangying) lived in Jingxi, and Juefan (釋道潛) went to visit him. Wujin (Zhang Shangying) said to him: 'It's a pity that Zhenjing (Zen Master Zhenjing Kewen) doesn't understand this principle.' Juefan (釋道潛) said, 'You only know
清素末後句。及真凈真藥現前而不能覺。盡驚曰。果有此耶。曰疑則別參。盡于言下頓見師用處。遂炷香望歸宗悔謝。
枯崖漫錄曰。蒙庵聰禪師。生福州長樂朱氏。依信之龜峰光晦庵得度。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。詬問乃知俗家訃音至。庵舉意曰這裡好與一槌。即喚來問曰。汝有什麼事。具道以父亡。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。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。
德挫將軍 元接僧統
僧寶傳曰。圓通緣德禪師。後主聞其名致至金陵問佛法大意。留禁中。又創寺以居之。昭惠后以其子宣城公薨。施錢建寺于廬山之陰石耳峰之下。開基日得金像觀世音于地中。賜名圓通焉。本朝(宋)遣便問罪江南後主納土矣。
而胡則者據守九江不降。大將軍曹翰部曲渡江入寺。禪者驚走。德淡坐如平日。翰至不起不揖。翰怒呵曰。長老不聞殺人不眨眼將軍乎。德熟視曰。汝安知有不懼生死和尚耶。翰大奇。增敬而已曰。禪者何為而散。德曰擊鼓自集。翰遣裨校擊之。禪無至者。翰曰不至何也。德曰公有殺心故爾。德自起擊之。禪者乃集。翰再拜問決勝之䇿。德曰非禪者所知也。
僧寶傳曰。佛印禪師。名了元。字覺老。高麗僧統義天航海至明州。傳云義天棄王者位出家。上疏乞遍歷叢林問法受道。有詔朝奉郎揚杰次公館伴。所經吳中諸剎皆迎餞如王臣禮。至金山。元床坐納其大展。次公驚問故。元曰。義天亦異國僧耳。僧至叢林。規繩如是。不可易也。眾姓出家同名釋子。自非買崔盧以門閥相高。安問貴種。次公曰。卑之少徇時。宜求異諸方。亦豈覺老心哉。元曰。不然。屈道隨俗。諸方先失一隻眼。何以示華夏師法乎。朝廷聞之。以元為知大體。
法雲世諦 大溈唸誦
大慧普說曰。老杲和尚(法雲佛照)根本下明。但拙於語言三昧。每升座謂眾曰。老僧熙寧八年文帳在鳳翔府供申。當年崩了華山。你後生家幾時知得遮幾句兒。無時不說。然後隨其所請回向下座。或問曰。和尚因什麼寶華座上一向說世諦耶。杲應之
【現代漢語翻譯】 現代漢語譯本 而胡則據守九江不投降。大將軍曹翰的部隊渡江進入寺廟。僧人驚慌逃走，德淡然端坐如平日。曹翰到了，德沒有起身，也沒有作揖。曹翰憤怒地呵斥道：『長老沒聽說過殺人不眨眼的將軍嗎？』德仔細地看著他說：『你怎知沒有不怕生死的和尚呢？』曹翰非常驚奇，更加敬重，說道：『僧人為何都散開了？』德說：『擊鼓自然會聚集。』曹翰派副官擊鼓，僧人沒有來的。曹翰說：『不來是為什麼呢？』德說：『因為你有殺心。』德自己起身擊鼓，僧人才聚集起來。曹翰再次拜見，詢問決勝的策略。德說：『這不是僧人所能知道的。』 《僧寶傳》記載：佛印禪師，名了元，字覺老。高麗僧統義天（高麗僧官名）航海到達明州。傳說義天拋棄王位出家，上書請求遍訪叢林，問道受法。皇帝下詔派遣朝奉郎揚杰次公招待陪伴。所經過的吳中各寺廟都以對待王臣的禮儀迎接。到達金山寺，了元在座位上接受義天的大禮參拜。揚杰次公驚訝地詢問原因，了元說：『義天也只是異國僧人罷了。僧人來到叢林，規矩就是這樣，不可以改變。』出家之人，都姓釋，自非像買崔盧那樣以門閥互相抬高，哪裡會問貴賤之分呢？揚杰次公說：『降低身份稍微順應時勢，應該尋求與各方不同的做法，這難道是覺老的心意嗎？』了元說：『不是這樣的。委屈道理遷就習俗，各方早就失去了一隻眼。拿什麼來向華夏展示師法呢？』朝廷聽說了這件事，認爲了元懂得大體。 法雲世諦，大溈唸誦 大慧普說記載：老杲和尚（法雲佛照）根本上是明白的，只是不擅長語言表達。每次升座都對眾人說：『老僧在熙寧八年（1075年）的文帳還在鳳翔府供職，當年華山崩塌了。你們這些後生傢什么時候才能知道這幾句話的意思呢？』無時無刻不在說。然後隨著他們的請求迴向下座。有人問：『和尚為什麼在寶華座上總是說世俗的道理呢？』杲回答說。
【English Translation】 English version However, Hu Ze held Jiujiang and refused to surrender. General Cao Han's troops crossed the river and entered the temple. The monks fled in panic, but De sat calmly as usual. When Cao Han arrived, De did not rise or bow. Cao Han angrily rebuked him, saying, 'Has the elder not heard of the general who kills without blinking an eye?' De looked at him carefully and said, 'How do you know there are no monks who fear neither life nor death?' Cao Han was very surprised and became even more respectful, saying, 'Why have the monks all scattered?' De said, 'They will gather naturally when the drum is beaten.' Cao Han sent a lieutenant to beat the drum, but no monks came. Cao Han said, 'Why don't they come?' De said, 'Because you have a murderous intent.' De himself rose and beat the drum, and the monks gathered. Cao Han bowed again and asked for a strategy for victory. De said, 'This is not something a monk would know.' The Biographies of Eminent Monks records: Chan Master Foyin, named Liaoyuan, styled Juelao. The Korean Sangha Administrator Uicheon (Korean monastic title) sailed to Mingzhou. It is said that Uicheon abandoned his royal position to become a monk, and petitioned to visit monasteries and seek the Dharma. The emperor ordered Chaofeng Lang Yang Jie Cigong to host and accompany him. All the temples in Wuzhong welcomed him with the etiquette of a royal subject. When he arrived at Jinshan Temple, Liaoyuan accepted his full prostration on the seat. Yang Jie Cigong was surprised and asked why. Liaoyuan said, 'Uicheon is just a foreign monk. When monks come to monasteries, the rules are like this, and cannot be changed.' Those who leave home all share the surname Shi (釋), unless they are like buying Cui and Lu to elevate each other based on family status, who would ask about noble or humble origins? Yang Jie Cigong said, 'Lowering oneself slightly to adapt to the times, one should seek to be different from others. Is this not the mind of Juelao?' Liaoyuan said, 'That is not so. To compromise the truth to follow customs, others have already lost one eye. How can we show the Dharma of the teachers of China?' The court heard of this and considered Liaoyuan to understand the greater principles. Fayun's Worldly Truths, Great Wei's Recitations Dahui Pusuo records: Abbot Lao Gao (Fayun Fozhao) was fundamentally clear, but unskilled in verbal expression. Every time he ascended the seat, he would say to the assembly, 'The old monk's documents from the eighth year of Xining (1075) are still serving in Fengxiang Prefecture, and that year Mount Hua collapsed. When will you young ones understand the meaning of these words?' He said it all the time. Then, according to their requests, he would return to his seat. Someone asked, 'Why does the Abbot always speak of worldly truths on the Baohua seat?' Gao replied.
曰。癡人。法豈有二種。
大慧普說曰。大溈(真如慕喆)法席甚盛。龍象蹴踏。每遇升堂。三通鼓罷大眾雁行而立。風滲滲地趺坐。良久乃舉個古人頌子云。欲識本來心。青山綠水深。不是身心境。徒將聞見尋。識得便識取。不用更沉吟。參。便下座后。五日又當參。復舉是柱不見柱。非柱不見柱。是非已去了。是非里薦取。參。但是升座。除拈提公案外。其餘多類此。有個川僧滑稽。從溈山下來。有問大溈法道如何。僧云規矩法度甚好。只是唸誦多㬠。曰三八唸誦叢林定法。何言甚多。僧云。大溈獨不然。三八日。僧堂前維那唸誦了。五日。法堂上長老又唸誦。衲子傳以為笑。
禪苑蒙求拾遺(終)
【現代漢語翻譯】 現代漢語譯本： 他說：『愚癡的人啊，佛法難道有兩種嗎？』
大慧普說禪師說：『大溈山（真如慕喆）的法席非常興盛，有如龍象般的人物互相切磋。每次遇到升堂說法，三次擊鼓完畢后，大眾像雁行一樣排列站立，禪師威嚴地盤腿而坐。過了很久才舉出一個古人讚頌揚雄的偈子：『想要認識本來的心，就在那青山綠水深處。如果不是身、心、境，只是徒勞地用聽聞和見解去尋找。認識了就認識了，不用再沉吟。』參！說完便下座。五日後又要參禪，又舉出『是柱不見柱，非柱不見柱，是非已經過去了，在是非之中薦取』。參！』但是每次升座，除了拈提公案之外，其餘的大多類似這樣。有個四川來的僧人很滑稽，從溈山下來，有人問他大溈山的佛法怎麼樣，僧人說：『規矩法度很好，只是唸誦太多了。』有人說：『三八日的唸誦是叢林的定法，怎麼說太多呢？』僧人說：『大溈山不一樣，三八日，僧堂前維那唸誦完畢，五日後，法堂上長老又唸誦，僧人們都傳為笑談。』
《禪苑蒙求拾遺》（終）
【English Translation】 English version: He said, 'Foolish person! How can the Dharma have two kinds?'
Dahui Pushuo said, 'The Dharma assembly at Dawei Mountain (Zhenru Muzhe) is very flourishing, with dragon-like and elephant-like figures interacting. Every time there is an ascent to the hall, after three drumbeats, the assembly stands in a row like geese, and the master sits cross-legged solemnly. After a long while, he raises an ancient person's praise of Yang Xiong: 'If you want to know the original mind, it is in the deep green mountains and clear waters. If it is not body, mind, and environment, it is futile to seek with hearing and seeing. If you recognize it, then recognize it, no need to hesitate any longer.' Chan! After saying this, he descends from the seat. After five days, there will be another Chan session, and he will raise again, 'Seeing the pillar but not seeing the pillar, not seeing the pillar but not seeing the pillar, right and wrong have already passed, recommend taking it in right and wrong.' Chan!' But every time he ascends the seat, apart from picking up and mentioning public cases, the rest are mostly like this. There was a humorous Sichuanese monk who came down from Weishan. Someone asked him how the Dharma of Dawei Mountain was. The monk said, 'The rules and regulations are very good, but there is too much chanting.' Someone said, 'The chanting on the 3rd and 8th days is the established rule of the monastery, how can you say there is too much?' The monk said, 'Dawei Mountain is different. On the 3rd and 8th days, the director of the monks' hall finishes chanting, and five days later, the elder in the Dharma hall chants again, which the monks pass around as a joke.'
Supplement to 'Elementary Seekings in the Chan Garden' (End)