X87n1616_山庵雜錄

卍新續藏第 87 冊 No. 1616 山庵雜錄

No. 1616-A 山庵雜錄序

道由言而顯。言以德而傳。然則有德之言。匪徒取信一時。抑乃傳之後世而無疑焉。恕中禪師謝事瑞巖。閑居太白山庵。以道自娛。蕭然一室。不蓄余長。學屨日填戶外。推之不去也。或得其一言之益。不啻千金之重。又如飲甘露醍醐。心目充潤。蓋其平昔遊歷諸大老之門。所聞所見。嘉言善行。心會理融。形之於言。不加藻繪。自然成章。若叢林之尊宿。儒門之先達。下至閭巷小子。其言善足以勸。其言惡足以誡。使人聞之心開意解。筆之完成的書。題之曰山庵雜錄。其徒住翠巖玄極頂公。鏤板行世。遠來京師。特以見示。予讀之不忘釋手。乃知所謂治世語言。皆順正法。粗言軟語。皆第一義。信不誣矣。譬諸草木。良醫攬之。無不是藥。其不知者。執藥成病。世出世間。一切諸法。無非佛法。明理者得之。皆足以垂世立教。有德有言禪師之謂歟。可謂善知藥病者矣。可謂善談佛法者矣。予于禪師有通家之好。雖未嘗一接顏色。聲跡相聞亦有年矣。熟知其德足以服眾。言足以訓世。故雖不言。人固信之不疑。況此皆已然之事。實附事明理。言近指遠。宜其益於當世。傳之無窮焉。

洪武己巳夏六月　僧

【現代漢語翻譯】現代漢語譯本卍新續藏第 87 冊 No. 1616 山庵雜錄 No. 1616-A 山庵雜錄序道因言語而彰顯，言語因德行而流傳。如此說來，有德之言，不僅僅是取信於一時，更是流傳後世而不會被人懷疑。恕中禪師辭去瑞巖的職務，隱居在太白山庵，以佛道自娛，簡樸的一間房舍，沒有多餘的積蓄。前來求學的人每天都擠滿了門外，推辭也推不掉。有人能得到他的一句話的益處，不亞於千金之重，又像是飲用了甘露醍醐，心和眼都感到充實滋潤。大概是因為他平時遊歷于各大長老的門下，所聽所見，都是嘉言善行，心領神會，融會貫通，表達出來的話語，不加任何修飾，自然成章。無論是叢林的尊宿，儒門的先達，還是下至街頭巷尾的小人物，他們的言論好就能勸勉人，他們的言論不好就能警戒人，使人聽了之後心開意解。於是將這些話記錄下來，寫完成的書，題名為《山庵雜錄》。他的弟子，住在翠巖的玄極頂公，將此書刻版印刷，流傳於世，並從遠方帶到京師，特意給我看。我讀了之後愛不釋手。這才知道所謂的治世語言，都順應正法；粗俗的言語，溫柔的細語，都是第一義諦。這話確實不假。譬如草木，良醫採摘它們，沒有哪一樣不是藥；不認識它們的人，拿藥反而會治出病來。世間和出世間的一切諸法，無一不是佛法。明白道理的人得到它們，都足以垂世立教。這大概就是有德有言的禪師吧。可以說是善於辨別藥和病的人了，可以說是善於談論佛法的人了。我與禪師有世交之好，雖然未曾見過面，但聲名事蹟互相聽聞也有多年了。深知他的德行足以使眾人信服，他的言論足以訓誡世人，所以即使他不說話，人們也堅信不疑。更何況這些都是已經發生的事情，確實是依附於事實來闡明道理，言語淺近而指向深遠，應該對當世有益，流傳無窮。洪武己巳（1389年）夏六月僧

【English Translation】 English version 卍 New Continued Collection, Volume 87, No. 1616, Mountain Hermitage Miscellany No. 1616-A Preface to Mountain Hermitage Miscellany The Dao (道, the Way) is revealed through words, and words are transmitted through virtue. Therefore, words of virtue not only gain trust for a time but are also passed down to later generations without doubt. Chan Master Shuzhong (恕中禪師) resigned from his position at Ruiyan (瑞巖) and lived in seclusion in a mountain hermitage on Mount Taibai (太白山), enjoying the Dao. He lived in a simple room, without accumulating excess possessions. Students filled his doorway daily, and he could not turn them away. To gain a single word of benefit from him was like the weight of a thousand gold pieces, and like drinking sweet dew and ghee, the heart and eyes were filled with nourishment. This was probably because he had traveled to the doors of many great elders, and what he heard and saw were all excellent words and good deeds. He understood them in his heart, integrated them into his understanding, and expressed them in words without any embellishment, naturally forming chapters. Whether it was a respected elder of the Sangha, a leading figure in Confucianism, or even a common person from the streets, their good words could encourage people, and their bad words could warn people, causing those who heard them to open their hearts and understand. Therefore, these words were recorded and written into a book, titled 'Mountain Hermitage Miscellany.' His disciple, Xuanji Dinggong (玄極頂公) who lived in Cuiyan (翠巖), had this book engraved and printed, circulating it in the world, and brought it from afar to the capital, especially to show it to me. After reading it, I couldn't put it down. Only then did I realize that the so-called language of governing the world all accords with the true Dharma; coarse words and gentle whispers are all the first principle. This is indeed true. It is like herbs and trees, which a good doctor gathers, and none of them are not medicine; those who do not know them, taking medicine will cause illness. All dharmas, whether worldly or otherworldly, are none other than the Buddha-dharma. Those who understand the principle obtain them, and all are sufficient to establish teachings for the world. This is probably what is meant by a Chan master with virtue and words. It can be said that he is good at distinguishing medicine and illness, and it can be said that he is good at discussing the Buddha-dharma. I have a long-standing friendship with the Chan master, although I have never met him in person, I have heard of his reputation and deeds for many years. I know well that his virtue is sufficient to convince the masses, and his words are sufficient to instruct the world, so even if he does not speak, people firmly believe in him. Moreover, these are all things that have already happened, and they are indeed based on facts to explain the principles, the words are simple and the meaning is far-reaching, and they should benefit the present world and be passed down endlessly. Sixth month of the summer of Hongwu (洪武) year Ji Si (己巳) (1389), Monk

錄司左善世　弘道　序

No. 1616-B

山庵雜錄。

餘生平多病。晚年以日本奏請。赴召京師。私謂縱使不往日本。又豈能生還乎。凡平昔親舊。亦未有不以是為料者。幸今上見憫。特寢其奏。留居天界。既而諸病交侵幾死者三。又幸上憐。賜歸天童故山。親舊相勞問。如再世也。余以年幾七十。而萬死中得一生。私慾杜門謝諸緣以盡余齒。有法侄莊敬中者。數謁余山庵而請曰。唐宋諸大士立言著書者。恒間作不絕。及元以來寢希。故近古名德提唱。及嘉言懿行。可為叢林龜鑑者。大率泯沒無聞。翁當叢林全盛之際。遍參諸大老。聞見博洽。每侍語次。間聞口舉一二。皆所未聞。而警發尤深。愿翁以遊戲三昧自成一書。上發先德之幽光。下脫後學之沉痾。則法門盛事也。敢以為請。余曰。子之志固美矣。然余之所言不能文。言而不文。焉足以行遠。是非吾敢任也。敬中又曰。今教法陵夷。前輩淪沒殆盡。翁今遠歸。出於望外。翁辭不任。將誰任耶。若言之文不文。固何足較。茍得直書以彰其事。足矣。愿勿固辭。余用是以平生師友所講授。湖海所見聞。或機緣之扣擊。或善惡之報應。與夫一言一行。一出一處。不擇其時之先後。人貴賤。凡可以警勸乎後來者。信意信筆。據實而書

【現代漢語翻譯】現代漢語譯本：錄司左善世弘道序

No. 1616-B

山庵雜錄。

我一生多病。晚年因為日本的奏請，要前往京師（當時的首都）。私下認為即使不去日本，又怎麼能夠活著回來呢？所有平素親近的朋友，沒有不這樣認為的。幸好當今皇上見我可憐，特地停止了那次奏請，讓我留在天界寺。不久之後，各種疾病一起侵襲，幾乎死了三次。又幸好皇上憐憫，賜我回到天童山故鄉。親朋好友前來慰問，如同我 दोबारा投胎做人一般。我因為年紀快七十歲了，在九死一生中得到一條性命，私下想閉門謝絕一切世俗的緣分，以度過殘年。有法侄莊敬中，多次來我的山庵拜訪並請求說，唐朝（公元618年-907年）宋朝（公元960年-1279年）的各位大德，立言著書的人，經常不斷地創作。到了元朝（公元1271年-1368年）以來就很少了。所以近代的名德的倡導，以及嘉言懿行，可以作為叢林（寺院）的借鑑的，大多泯滅而無人知曉。您正當叢林全盛的時候，遍參各位大老，見聞廣博。每次在您身邊侍奉，聽您說話的時候，偶爾聽到您說起一兩件，都是我沒有聽過的，而且警醒啓發特別深刻。希望您以遊戲三昧（一種境界）自己寫成一本書，上可以發揚先德的幽光，下可以解除後學的沉疴。那就是佛門的大事啊。我斗膽這樣請求。我說，你的志向固然是好的，但是我說的話不能成文。說的話不成文，怎麼能夠流傳久遠呢？這不是我敢承擔的。莊敬中又說，現在教法衰微，前輩幾乎都去世了。您現在遠歸，出乎意料。您推辭不承擔，將要誰來承擔呢？如果說言辭文不文，本來就不值得計較。如果能夠直書來彰顯那些事蹟，就足夠了。希望您不要固執地推辭。我因此就把平生師友所講授的，在江湖上所見所聞的，或者機緣的扣擊，或者善惡的報應，以及一言一行，一出一處，不選擇時間的先後，人的貴賤，凡是可以警醒勸誡後來的，隨意地用筆，根據事實而寫。

【English Translation】 English version: Recorded by Zuo Shanshi Hongdao, Preface

No. 1616-B

Miscellaneous Records from a Mountain Hermitage.

I have been sickly my whole life. In my later years, due to a memorial from Japan, I was to go to the capital. I privately thought that even if I didn't go to Japan, how could I possibly return alive? All my close friends thought the same. Fortunately, the current Emperor took pity on me and specially stopped the memorial, allowing me to stay at Tianjie Temple. Soon after, various illnesses attacked me all at once, and I almost died three times. Again, fortunately, the Emperor had compassion and allowed me to return to my old home in Tiantong Mountain. Friends and relatives came to inquire after me, as if I had been reborn. Because I am almost seventy years old, and I gained a life out of countless deaths, I privately wanted to close my door and sever all worldly ties to live out my remaining years. My Dharma nephew, Zhuang Jingzhong, visited my mountain hermitage several times and requested, 'The great masters of the Tang (618-907 AD) and Song (960-1279 AD) dynasties constantly established words and wrote books. Since the Yuan dynasty (1271-1368 AD), it has become rare. Therefore, the teachings and exemplary conduct of recent virtuous figures, which could serve as a model for the Sangha (monastic community), are mostly lost and unknown. You are at the height of the Sangha's prosperity, having visited all the great elders and having broad knowledge and experience. Every time I serve by your side and listen to you speak, I occasionally hear you mention one or two things that I have never heard before, and they are particularly profound in their warning and inspiration. I hope that you will write a book in the samadhi of playfulness (a state of enlightenment), which can promote the hidden light of the former sages above and relieve the deep-seated illnesses of later learners below. That would be a great event for the Dharma. I dare to make this request.' I said, 'Your ambition is certainly good, but my words cannot be refined into literary form. If the words are not refined, how can they be spread far and wide? This is not something I dare to undertake.' Zhuang Jingzhong then said, 'Now the Dharma is declining, and the predecessors have almost all passed away. Your return now is beyond expectation. If you decline to undertake it, who will? As for whether the words are refined or not, it is not worth considering. If we can simply record the events to make them known, that is enough. I hope you will not stubbornly decline.' Therefore, I will record what my teachers and friends have taught me throughout my life, what I have seen and heard in the world, or the inspiration of opportunities, or the retribution of good and evil, as well as every word and deed, every coming and going, without regard to the order of time or the status of people, anything that can warn and encourage those who come later, I will write freely and truthfully.

之。名曰山庵雜錄。昔宋有名宿。修所謂羅湖野錄．云臥紀譚。其間所載。大抵激揚第一義諦者為多。若此類。余少壯時所記。今已十忘七八。晚歲僻處海隅。又不能旁詢博採。故多遺失。余頗恨之。蓋言而道。庶為至言。而未嘗言也。外此則越吾分矣。雖然。執吾門遷固之筆者。庶或有可採焉。

洪武八年臘月望日

天臺山人釋　無慍　序

No. 1616-C

慍恕中禪師以虎丘八世孫坐大道場。說法度人。為緇素之所歸依。其二會語。無相居士宋公濂已為之序。而山庵雜錄未有序之者。禪師之大弟子雙林住山玄極頂公．前住南明韜中瑄公。相率求伯衡作之。閱之一再。過謂玄極．韜中曰。昔獲見二會語。輒讚歎曰。是何其奔注放溢。若千江一源也。是何其震邀迅利。若雷驚電掃也。是何其混融圓滿。不見斧鑿之痕也。是何其絕枝蔓。去町畦。不墮情識之境也。蓋自真乘中流出。視彼東掇西拾以應用者。相去奚啻九萬里也。因其言語。窺其造詣。佛菩薩地位人哉。然而往往為唱提䇿勵而發。宣闡法要。究竟己事之為務。是以不暇泛及也。今觀此錄。則朝廷之上。郡邑之間。市井之中。山林之下。其人．其行．其事．其文辭。若善。若善若非善。若是若非是。若當若非當。若優若非優。

【現代漢語翻譯】現代漢語譯本：這本書被命名為《山庵雜錄》。過去宋朝有一位著名的僧人，編寫了所謂的《羅湖野錄》和《云臥紀譚》。其中記載的內容，大多是激揚第一義諦（paramārtha-satya，佛教用語，指最高的真理）的。像這類事情，我年輕時所記錄的，現在已經忘記了十分之七八。晚年隱居在偏遠的海邊，又不能四處詢問廣泛收集，所以遺失了很多，我對此非常遺憾。大概是因為說了符合「道」的話，或許可以算是至理名言，但卻沒有說出來。除此之外，就越過我的本分了。即使這樣，如果我的門下有像司馬遷和班固那樣擅長寫作的人，或許可以從中採納一些內容。

洪武八年臘月望日（1376年）

天臺山人釋無慍序

No. 1616-C

慍恕中禪師作為虎丘的第八代傳人，主持大道場，說法度化眾人，被僧人和俗人所歸依。他的《二會語》，無相居士宋濂已經為之作序。而《山庵雜錄》還沒有人作序。禪師的大弟子雙林住山的玄極頂公，以及先前住在南明的韜中瑄公，一起請求伯衡為之作序。伯衡閱讀了一遍又一遍，對玄極、韜中說：『過去我曾有幸拜讀《二會語》，總是讚歎說：這是多麼奔放流暢，如同千江同源啊！這是多麼震動人心，迅猛犀利，如同雷霆閃電啊！這是多麼混融圓滿，看不出任何斧鑿的痕跡啊！這是多麼去除枝蔓，擺脫束縛，不落入情識的境界啊！』這大概是從真乘（satyayāna，佛教用語，指真實的教法）中流淌出來的，與那些東拼西湊以供應用的人相比，相差何止九萬里啊！通過他的言語，可以窺見他的造詣，真是佛菩薩地位的人啊！然而他往往爲了倡導、提倡、鞭策、勉勵而發言，宣揚闡釋佛法要義，以徹底瞭解自身的事情為要務，因此沒有時間廣泛涉及其他方面。現在看這部《山庵雜錄》，朝廷之上，郡縣之間，市井之中，山林之下，那裡的人、他們的行為、他們的事蹟、他們的文章，無論是善的，還是善與非善的，無論是正確的，還是正確與非正確的，無論是恰當的，還是恰當與非恰當的，無論是優秀的，還是優秀與非優秀的。

【English Translation】 English version: This book is named 'Shan'an Miscellaneous Records'. In the past, during the Song Dynasty, there was a famous monk who compiled what were known as 'Luohu Wild Records' and 'Yunwo Jitan'. The contents recorded therein mostly extolled the first principle of truth (paramārtha-satya, a Buddhist term referring to the highest truth). Such things, which I recorded when I was young, I have now forgotten seventy or eighty percent of them. In my later years, living in seclusion by the remote sea, and unable to inquire and collect widely, I have lost much, which I greatly regret. It is probably because speaking words that accord with the 'Dao' might be considered ultimate truths, but they have not been spoken. Beyond this, it would exceed my duty. Even so, if there are those among my disciples who are like Sima Qian and Ban Gu in their writing skills, perhaps some content can be adopted from it.

The fifteenth day of the twelfth month of the eighth year of Hongwu (1376)

Shì Wúyùn of Tiantai Mountain Preface

No. 1616-C

Chan Master Wēnshùzhōng, as the eighth-generation descendant of Tiger Hill, presides over the great Dharma assembly, expounding the Dharma and liberating people, and is relied upon by both monastics and laypeople. His 'Second Assembly Discourses' have already been prefaced by Layman Wúxiàng Sòng Lián. However, 'Shan'an Miscellaneous Records' has not yet been prefaced. The Chan Master's great disciples, Xuánjí Dǐnggōng, who resides at Shuanglin Mountain, and Xuān Gōng of Tāozhōng, who previously resided at Nanming, together requested Bóhéng to write a preface for it. After reading it again and again, Bóhéng said to Xuánjí and Tāozhōng: 'In the past, I had the honor of reading the 'Second Assembly Discourses', and I always praised them, saying: How unrestrained and fluent they are, like a thousand rivers from the same source! How shocking and swift they are, like thunder and lightning! How harmoniously integrated and complete they are, without any trace of carving! How free from branches and vines, rid of constraints, and not falling into the realm of emotional consciousness! This probably flows from the true vehicle (satyayāna, a Buddhist term referring to the true teachings), and compared to those who piece things together for application, the difference is more than ninety thousand miles! Through his words, one can glimpse his attainments, truly a person of the Buddha-Bodhisattva position! However, he often speaks to advocate, promote, urge, and encourage, expounding the essentials of the Dharma, taking the thorough understanding of one's own affairs as the main task, and therefore does not have time to broadly involve other aspects. Now, looking at this 'Shan'an Miscellaneous Records', above the court, between counties, in the marketplace, below the mountains and forests, the people there, their actions, their deeds, their writings, whether good, or good and not good, whether right, or right and not right, whether appropriate, or appropriate and not appropriate, whether excellent, or excellent and not excellent.'

靡所不具。可以勸焉。可以懲焉。而於儒者．釋者．道者．仕者．隱者．老者．雅者．富貴者．貧賤者．商賈者．藝術者．屠沽者．農圃者。以至婦人女子。輿𨽻臧獲。莫不有利益焉。夫慈雲之叆叇也。尺地無不遮蓋。法雨之滂沱也。莖草無不溉沾。日月之東昇西降也。無昏衢之不照。霄壤之上覆下載也。無含生之不攝。此錄之作。其心蓋如斯。以大慈悲憫一切眾。多諸方便。巧為道引。使祛逐邪妄。而不昧真智。平等無有異。如此。師之能仁於是乎在矣。真佛菩薩地位人哉。有能於此一覽之頃。超然頓悟。始於不勸懲。而至無所不勸懲。無所不勸懲。而至無勸懲。由正途而入覺地。結習不能使。業識不能縛。是則能體禪師纂錄之心矣。玄極．韜中汲汲焉刊印而流佈之。其心亦禪師之心也。於戲。尚可視同尋常隨筆。徒以廣見聞。資遊談哉。作是說已。遂書以為序。

洪武二十五年冬十月二十四日

無聞居士眉山　蘇伯衡　敘

No. 1616

山庵雜錄卷之上

天臺沙門釋　無慍　述

定水寶葉和尚。四明人。參徑山虛堂。凡宗門話頭未能透脫者。必咨扣老成。不透脫不已。一日。造虛堂。問云。德山末後句。若謂之有。德山焉得不會。若謂之無。巖頭又道德山未會。望和

【現代漢語翻譯】現代漢語譯本：內容完備，可以用來勸導，可以用來警戒。對於儒者、釋者（佛教徒）、道者（道教徒）、仕者（為官者）、隱者（隱士）、老者（老年人）、雅者（文人雅士）、富貴者（富人）、貧賤者（窮人）、商賈者（商人）、藝術者（藝術家）、屠沽者（屠夫和賣酒的人）、農圃者（農民）、以至婦人女子、奴僕，沒有誰不能從中獲益。慈雲的濃密，沒有一寸土地不被遮蓋；法雨的滂沱，沒有一根草莖不被滋潤。太陽和月亮的東昇西落，沒有黑暗的道路不被照亮；天地的覆載，沒有有生命的物體不被覆蓋。這部記錄的寫作，其用心大概就是這樣。以大慈悲心憐憫一切眾生，用多種方便法門，巧妙地引導他們，使他們祛除邪妄，而不迷惑于真正的智慧，平等而沒有差別。像這樣，師父的能仁之心就在這裡了。真是佛菩薩地位的人啊！有誰能在此一覽之際，超然頓悟，從不勸懲開始，而至無所不勸懲，無所不勸懲，而至無勸懲，由正途而入覺悟之地，習氣不能使他動搖，業識不能束縛他，這樣就能體會禪師纂錄的心意了。玄極、韜中急切地刊印並流布它，他們的心也是禪師的心啊！唉！難道還可以把它看作尋常的隨筆，只用來增長見聞，作為遊談的資本嗎？寫完這些話，就寫成這篇序。

洪武二十五年（1392年）冬十月二十四日

無聞居士眉山蘇伯衡敘

No. 1616

山庵雜錄卷之上

天臺沙門釋無慍述

定水寶葉和尚，四明人，參徑山虛堂。凡是宗門話頭未能參透的，必定請教老成之人，不參透決不罷休。有一天，去拜訪虛堂，問道：『德山（佛教人物）的末後句，如果說它有，德山怎麼會不明白？如果說它無，巖頭（佛教人物）又說德山未明白。希望和尚'。

【English Translation】 English version: It is complete in every aspect. It can be used for exhortation, and it can be used for admonishment. And for Confucianists, Buddhists (釋者), Taoists (道者), officials (仕者), hermits (隱者), the elderly (老者), the refined (雅者), the rich and noble (富貴者), the poor and lowly (貧賤者), merchants (商賈者), artists (藝術者), butchers and wine sellers (屠沽者), farmers (農圃者), and even women, servants, and slaves, there is no one who cannot benefit from it. The density of the compassionate clouds covers every inch of land; the abundance of the Dharma rain nourishes every blade of grass. The rising and setting of the sun and moon illuminate every dark path; the covering and supporting of heaven and earth encompass every living being. The intention behind the writing of this record is probably like this: to have great compassion for all sentient beings, to use various skillful means to guide them, to enable them to dispel falsehood and delusion, and not to be confused by true wisdom, to be equal and without discrimination. In this way, the teacher's ability to be benevolent lies here. He is truly a person of the status of a Buddha and Bodhisattva! If anyone can have a sudden enlightenment upon reading this, starting from not exhorting or admonishing, to exhorting and admonishing everything, to not exhorting or admonishing anything, entering the land of enlightenment from the right path, habits cannot move him, karmic consciousness cannot bind him, then he can understand the mind of the Chan master in compiling this record. Xuanji and Taozhong eagerly printed and disseminated it, their hearts are also the heart of the Chan master! Alas! Can it still be regarded as an ordinary essay, only to increase knowledge and serve as capital for idle talk? After writing these words, I wrote this preface.

The twenty-fourth day of the tenth month of winter in the twenty-fifth year of Hongwu (1392 AD)

Su Boheng, a layman of Meishan, with the title 'Wuwen Jushi', wrote this preface.

No. 1616

Miscellaneous Records from a Mountain Hermitage, Volume 1

Written by Shramana Wu Yun of Tiantai

The Venerable Ding Shui Bao Ye was from Siming. He consulted Xutang of Jingshan on any Zen topics he could not penetrate. He would not stop until he understood them thoroughly. One day, he visited Xutang and asked: 'The last phrase of Deshan (a Buddhist figure), if it is said to exist, how could Deshan not understand it? If it is said to not exist, Yantou (a Buddhist figure) said that Deshan did not understand it. I hope, Venerable.'

尚慈悲指示。虛堂云。我不會。汝去問云首座。師去問云首座。適云首座遊山歸。索水濯足。師亟進水。委身出手為摩捋之。卻仰首問云。德山末後句。某甲未識有無。望首座開示。云首座以兩手掇濯足水澆潑云。有什麼末後句。師不明其指。明日。見虛堂。堂問云。我教你問云首座末後句。他如何說。師云。依和尚尊命問之。被他用濯足水澆潑。堂云。他更無別語。師云。他道。有什麼末後句。堂云。那那我向你道他會得。師於是釋然。云首座者。閑極和尚也。為虛堂上首弟子。有高行。住虎丘而終。

平江定惠住持因大方者。天臺人也。法嗣古林。不撿細事。疏宕自如。與郡守周侯義卿善。大方既謝院事。寓靈巖老宿華公房。至正戊戌九月八日。周以事入山訪之。大方云。某此月十四日即此山火化。侯其為我證明。周戲諾之。別去。至十三日。以偈寄周云。昨日巖前拾得薪。今朝幻質化為塵。慇勤寄語賢侯道。碧落云收月一痕。周得偈。亦未之信。是夜。請于華以燥薪為高棚。仍借一龕坐去。華謂。薪則從命。龕則無有。遂指華所坐木榻曰。此亦足矣。華如其言。十四日。晨起。登殿畢。與眾僧訣。復說偈曰。前身本是石橋僧。故向人間供愛憎。憎愛盡時全體現。鐵蛇火里嚼寒冰。遂袖燥薪行升柴棚。自秉

【現代漢語翻譯】現代漢語譯本：尚請慈悲指示。虛堂禪師說：『我不會，你去找云首座問。』這位禪師便去問云首座。恰好云首座遊山歸來，要水洗腳。這位禪師趕緊遞上水，並親自出手為他按摩。然後仰頭問云首座：『德山宣鑒禪師的末後句（指德山禪師最終極的教誨），弟子我未能領悟，望首座開示。』云首座用兩手捧起洗腳水潑向他，說：『有什麼末後句？』這位禪師不明白他的意思。第二天，他去見虛堂禪師。虛堂禪師問：『我教你去問云首座末後句，他怎麼說？』這位禪師說：『弟子遵照和尚的吩咐去問了，結果被他用洗腳水潑了一身。』虛堂禪師問：『他沒有說別的嗎？』這位禪師說：『他說，有什麼末後句？』虛堂禪師說：『那麼我告訴你，他已經領會了。』這位禪師於是釋然。云首座，就是閑極和尚，是虛堂禪師最得意的弟子，品行高潔，住在虎丘寺圓寂。

平江定惠寺住持因大方禪師，是天臺人，是古林禪師的法嗣。不拘小節，灑脫自在，與郡守周義卿關係很好。大方禪師卸任住持后，住在靈巖寺老宿華公的房間。至正戊戌年（1358年）九月初八，周義卿因事入山拜訪他。大方禪師說：『我將於此月十四日在此山火化，希望您能為我證明。』周義卿開玩笑地答應了。告別離去。到了十三日，他寫了一首偈寄給周義卿：『昨日巖前拾得薪，今朝幻質化為塵。慇勤寄語賢侯道，碧落云收月一痕。』周義卿收到偈語，也不相信。這天晚上，他請求華公用乾燥的柴火搭一個高臺，並借一個龕來坐化。華公說：『柴火可以照辦，龕是沒有的。』於是指著華公所坐的木榻說：『這個也足夠了。』華公按照他說的做了。十四日，早晨起床，上殿完畢，與眾僧告別，又說偈語：『前身本是石橋僧，故向人間供愛憎。憎愛盡時全體現，鐵蛇火里嚼寒冰。』於是拿著乾燥的柴火走上柴棚，親自點燃。

【English Translation】 English version: Please compassionately instruct. Abbot Xutang said, 'I don't know. Go ask Chief Seat Yun.' The monk went to ask Chief Seat Yun. Just as Chief Seat Yun returned from a mountain excursion, he asked for water to wash his feet. The monk hurriedly brought water and personally massaged his feet. Then, looking up, he asked Yun, 'What is Deshan's (Deshan Xuanjian) final phrase (the ultimate teaching of Deshan)? This humble monk has not understood whether it exists or not. I hope the Chief Seat will enlighten me.' Chief Seat Yun scooped up the foot-washing water with both hands and splashed it on him, saying, 'What final phrase is there?' The monk did not understand his meaning. The next day, he saw Xutang. Xutang asked, 'I told you to ask Chief Seat Yun about the final phrase. What did he say?' The monk said, 'I asked him according to the Abbot's command, and he splashed me with foot-washing water.' Xutang said, 'Did he say anything else?' The monk said, 'He said, 'What final phrase is there?'' Xutang said, 'Then I tell you, he has understood it.' The monk then felt relieved. Chief Seat Yun was the monk Xianji, Abbot Xutang's most outstanding disciple, with noble conduct. He lived at Tiger Hill Temple and passed away there.

The abbot of Dinghui Temple in Pingjiang, Yin Dafang, was from Tiantai and a Dharma heir of Gulin. He did not concern himself with trivial matters, was unrestrained and natural, and was on good terms with Prefect Zhou Yiqing. After Abbot Dafang resigned from his position, he resided in the room of Elder Hua at Lingyan Temple. On the eighth day of the ninth month of the Wuxu year of the Zhizheng era (1358), Zhou entered the mountain to visit him on business. Abbot Dafang said, 'I will be cremated on this mountain on the fourteenth of this month. I hope you can be my witness.' Zhou jokingly agreed. He bid farewell and left. On the thirteenth, he sent a verse to Zhou, saying, 'Yesterday I gathered firewood before the cliff, today this illusory body turns to dust. Earnestly I send these words to the worthy Prefect: the blue sky clears, leaving a trace of the moon.' Zhou received the verse but did not believe it. That night, he requested Hua to build a high platform with dry firewood and to borrow a meditation seat to sit on. Hua said, 'The firewood I can provide, but there is no meditation seat.' Then he pointed to the wooden couch Hua was sitting on and said, 'This will suffice.' Hua did as he said. On the fourteenth, he rose early in the morning, finished the morning service, bid farewell to the monks, and recited another verse, saying, 'In my previous life, I was a Stone Bridge monk, therefore I offered love and hate in the human world. When love and hate are exhausted, the whole body appears, a steel snake chews on cold ice in the fire.' Then he took the dry firewood and walked up to the pyre, lighting it himself.

火。薪得火。烈焰熾然。於火聚中祝香曰。靈苗不屬陰陽種。根本元從劫外來。不是休居親說破。如何移向火中栽。度數珠與華云。聊當遺囑。火焰到所。多得設利。周聞之。驚歎不已。既為建設利塔于靈巖。復為詩以悼之云。

元兵下江南。金山賢默庵被伯顏脅而置諸幕中。從至武林。時中竺珂公雪屋以宋鼎已遷。即謝寺事。默庵雅知公。且尊其道行。因言之伯顏。請公升住靈隱。默庵親持請疏扣公門。公抽關。露半面問云。汝為誰。默庵云。和尚。故人某甲也。公落關云。我不識你。蓋公雖處世外。而以忠節自持。故不屑靈隱之命。而深拒之如此。時座下有首座某。年八十餘。嘆曰。我生於宋。老於宋。乃不得死於宋。逐絕粒而死。

叢林中。道聽之說皆不足徴。後世傳大惠與佛智同參圓悟。悟偏愛佛智。而大惠常不平。后佛智住育王。大惠踵其席。托以沙水不利。發其塔。而真身不壞。以钁钁破其腦。灌油而焚之。果爾。可謂慘慼之甚。常人尚不忍為。而大惠忍為之哉。嘗讀佛智塔銘。乃阇維。葬設利。未嘗有全身入塔事。又笑翁住育王。役工起廢無暇日。適天童虛席。都堂省奉旨遷師補之。師以育王土木功未就。上書宰相求免。有天童即育王。育王即天童之語。蓋翁清規嚴肅。衲子有犯無恕。皆

【現代漢語翻譯】現代漢語譯本：火。柴薪獲得火。火焰猛烈燃燒。在火堆中焚香祝禱說：『靈妙的苗不屬於陰陽所生，它的根本原本就來自劫難之外。如果不是休居禪師親口說破，如何能將它移植到火中栽種？』用度數過的念珠和鮮花供奉，聊且當作臨終的遺囑。火焰所到之處，多能得到舍利。周聞之聽聞此事，驚歎不已。於是為他建造舍利塔于靈巖，又作詩來悼念他，詩中寫道：

元朝軍隊攻下江南，金山的賢默庵被伯顏脅迫而安置在幕府中。跟隨他到達武林。當時中竺的珂公（雪屋）因為宋朝的國運已經轉移，就辭去了寺廟的職務。默庵很早就瞭解珂公，並且尊敬他的道行，因此向伯顏推薦他，請求讓珂公升任靈隱寺的住持。默庵親自拿著請任的文書去敲珂公的門。珂公打開門閂，露出半張臉問道：『你是誰？』默庵說：『和尚，我是你的老朋友某甲啊。』珂公放下門閂說：『我不認識你。』珂公雖然身處世外，卻以忠貞氣節自持，因此不屑於接受靈隱寺的任命，並且深深地拒絕了這件事。當時座下有一位首座，年紀八十多歲，嘆息說：『我生在宋朝（960-1279），老在宋朝（960-1279），卻不能死在宋朝（960-1279）。』於是絕食而死。

叢林中，道聽途說的傳言都不足以採信。後世傳說大慧禪師和佛智禪師一同參學于圓悟禪師，圓悟禪師偏愛佛智禪師，而大慧禪師常常感到不平。後來佛智禪師住持育王寺，大慧禪師接替了他的位置。他假託說沙土和水不利於風水，打開佛智禪師的塔，發現他的真身沒有腐壞，就用鋤頭鑿破他的頭顱，灌入油並焚燒了他。如果真是這樣，那可真是太慘烈了。普通人尚且不忍心做，而大慧禪師竟然忍心做嗎？我曾經讀過佛智禪師的塔銘，上面寫的是阇維（火葬），安葬舍利，沒有全身入塔的事情。

又，笑翁禪師住持育王寺，役使工匠興建廢棄的建築，沒有空閑的日子。恰逢天童寺住持的位子空缺，都堂省奉旨調遷笑翁禪師去填補這個空缺。笑翁禪師因為育王寺的土木工程還沒有完成，上書宰相請求免去調遷。書中有『天童寺就是育王寺，育王寺就是天童寺』這樣的話。笑翁禪師的清規非常嚴格，僧人有違犯的，沒有寬恕。

【English Translation】 English version: Fire. Fuel obtains fire. The flames blaze fiercely. Amidst the fire heap, incense is offered with the prayer: 'The wondrous seedling does not belong to the Yin and Yang, its root originally comes from beyond the kalpa. If not for the Zen master Xiuju personally revealing it, how could it be transplanted into the fire to grow?' The counted rosary beads and flowers are offered, merely as a final testament. Wherever the flames reach, many relics will be obtained. Zhou Wenzhi, upon hearing this, was astonished and sighed endlessly. Thereupon, he built a stupa for the relics at Lingyan, and also composed a poem to mourn him, which reads:

When the Yuan army conquered Jiangnan, Xian Mo'an of Jinshan was coerced by Bayan and placed in his staff. He followed him to Wulin. At that time, Ko Gong (Snow Hut) of Zhongzhu, seeing that the fate of the Song Dynasty (960-1279) had shifted, resigned from his temple duties. Mo'an had long known Ko Gong and respected his virtuous conduct, so he recommended him to Bayan, requesting that Ko Gong be promoted to abbot of Lingyin Temple. Mo'an personally took the letter of invitation and knocked on Ko Gong's door. Ko Gong opened the latch, revealing half his face, and asked: 'Who are you?' Mo'an said: 'Monk, I am your old friend, so-and-so.' Ko Gong dropped the latch and said: 'I do not know you.' Although Ko Gong lived apart from the world, he maintained his loyalty and integrity, so he disdained to accept the appointment at Lingyin Temple and deeply rejected it. At that time, there was a senior disciple under him, over eighty years old, who sighed: 'I was born in the Song Dynasty (960-1279), and I have grown old in the Song Dynasty (960-1279), but I will not be able to die in the Song Dynasty (960-1279).' Thereupon, he starved himself to death.

In the Sangha, hearsay is not to be trusted. Later generations傳傳 that Great Wisdom (Dahui) and Buddha Wisdom (Fozhi) studied together under Yuanwu, and Yuanwu favored Buddha Wisdom, while Great Wisdom often felt unfairly treated. Later, when Buddha Wisdom resided at Yuwang Temple, Great Wisdom succeeded him. He falsely claimed that the sand and water were unfavorable, opened Buddha Wisdom's stupa, and found that his true body had not decayed. He then used a hoe to break open his skull, poured oil into it, and burned it. If this is true, it is truly tragic. Even ordinary people would not bear to do it, so how could Great Wisdom bear to do it? I once read the inscription on Buddha Wisdom's stupa, which stated that he was cremated (jhavi) and the relics were buried; there was no mention of the entire body being placed in the stupa.

Furthermore, Zen Master Xiaoweng resided at Yuwang Temple, employing laborers to rebuild dilapidated buildings without a day of rest. Coincidentally, the position of abbot at Tiantong Temple became vacant, and the Dutang Province issued an imperial decree to transfer Zen Master Xiaoweng to fill the vacancy. Zen Master Xiaoweng, because the construction work at Yuwang Temple was not yet completed, wrote to the Prime Minister requesting exemption from the transfer. In the letter, there were words such as 'Tiantong Temple is Yuwang Temple, and Yuwang Temple is Tiantong Temple.' Zen Master Xiaoweng's monastic rules were very strict, and monks who violated them were not forgiven.

憚之。因見其辭天童命。相鼓合造謗。乃有將錢十萬買天童之語。至今無知輩相傳以為口實。予前元重紀至元間。訪雅景文于普福教寺。景文出翁上宰相書真墨以示。始徴前謗為非。及讀無文文集中行狀．三塔塔銘。其言師辭天童皆與書意同。夫二師之道。猶日月麗天。莫不蒙照。而無謂之謗。雖不足污師。然亦不可不辨也。

靈隱千瀨和尚者。浙右人也。嗣愚極。讀書綴文。眼空當世。嘗著扶宗顯正論。其剖拆邪正。訂定是非。極有可觀。但其中以宗師拈椎豎拂為譚柄。引晉王衍握玉麈尾。與手同色事為證。夫宗師拈椎豎拂。乃激揚向上一著。豈細事耶。而千瀨以為談柄。非惟昧失自家正眼。抑亦疑誤後人矣。

元既滅宋。以楊璉真加為江淮釋教都總統。奉命發宋南渡諸陵于越之山陰。演福住持澤雲夢者。從真加。獨凌辱理宗遺尸。必夙怨也。雲夢意在謟順真加。亦以左足踢其脅。無何。楊州有人暴死。到閻羅王界。卒報。陽間天子來。閻王下殿迎。見黃屋左纛。車馬駢填。與世主儀仗無異。既坐定。少頃。有鬼卒杻械一僧。引至殿前。陽間天子責問曰。朕在位四十年。治國治民。固無大過。于汝教法。未始不為流通。與卿無仇。卿胡乃阿真加。亦過辱朕。遂來猛士以鐵錐錐其左足拇指。高揭而捶之。

【現代漢語翻譯】現代漢語譯本：詆譭他。因為看到他辭別天童寺的命令，相互勾結制造誹謗，於是有了用十萬錢買通天童寺的說法。至今還有無知之輩相互傳言，以此作為談資。我以前在元朝重紀至元年間（1264-1294年），在普福教寺拜訪雅景文，景文拿出翁上宰相的書法真跡給我看，才證實之前的誹謗是錯誤的。等到讀了無文文集中的行狀和三塔塔銘，其中說到大師辭別天童寺都與宰相書信的意思相同。兩位大師的道行，就像日月懸掛在天空，無不照耀。而那些無端的誹謗，雖然不能玷污大師，但也不可以不辨明。靈隱千瀨和尚，是浙右人。師承愚極。讀書寫作，眼高於頂，目空一切。曾經寫了《扶宗顯正論》，其中剖析邪正，訂正是非，很有看頭。但其中以宗師拈椎豎拂作為談論的主題，引用晉朝王衍握著玉麈尾，與手同色的事情作為論據。宗師拈椎豎拂，是激揚向上的一著，難道是小事嗎？而千瀨卻以此作為談論的主題，不僅昧失了自己的正眼，也疑惑誤導了後人。元朝滅亡南宋后，任命楊璉真加（喇嘛官名）為江淮釋教都總統。奉命挖掘南宋在越州山陰（今浙江紹興）的諸位皇帝陵墓。演福寺住持澤雲夢，跟隨楊璉真加，唯獨侮辱宋理宗（南宋皇帝，1224-1264年）的遺體，必定是以前就有仇怨。雲夢意在諂媚順從真加，竟然用左腳踢宋理宗的脅部。不久，揚州有人暴死，到了閻羅王那裡，最終報告說，陽間的天子來了，閻王下殿迎接，看到黃屋左纛，車馬眾多，與世間皇帝的儀仗沒有區別。坐定之後，一會兒，有鬼卒用刑具押著一個僧人，帶到殿前。陽間天子責問說：『朕在位四十年，治理國家百姓，確實沒有大的過錯，對於你們的教法，沒有不流通的，與你沒有仇恨，你為何要阿諛真加，侮辱朕？』於是來了猛士用鐵錐錐他的左腳拇指，高高舉起錘打。

【English Translation】 English version: He was slandered. Because they saw his order to leave Tiantong Temple, they colluded to create slander, and thus there was the saying of buying off Tiantong Temple with 100,000 coins. To this day, ignorant people still spread this rumor as gossip. I, during the Chongji Zhiyuan period (1264-1294) of the Yuan Dynasty, visited Ya Jingwen at Pufu Temple. Jingwen showed me the authentic calligraphy of Prime Minister Weng Shang, which proved that the previous slander was false. When I read the deeds and the Three Pagoda Inscription in the collected works of Wuwen, what was said about the master leaving Tiantong Temple was the same as the meaning in the Prime Minister's letter. The path of the two masters is like the sun and moon hanging in the sky, illuminating everything. Although those unwarranted slanders cannot tarnish the master, they must be clarified. Zen Master Qianlai of Lingyin Temple was from the Zhejiang area. He was a successor of Yuji. He studied and wrote, with his eyes above his head, looking down on the world. He once wrote 'A Treatise on Supporting the Tradition and Manifesting the Correct [Teaching]', in which he analyzed what is heterodox and what is correct, and corrected right and wrong, which was very insightful. However, he used the Zen master's raising of the staff and whisk as the theme of discussion, citing the story of Wang Yan of the Jin Dynasty holding a jade whisk, the color of which was the same as his hand, as evidence. The Zen master's raising of the staff and whisk is an inspiring move towards enlightenment, is it a trivial matter? But Qianlai used this as the theme of discussion, not only obscuring his own correct view, but also confusing and misleading future generations. After the Yuan Dynasty destroyed the Southern Song, Yang Lianzhenjia (a Lama official title) was appointed as the Grand Coordinator of Buddhism in Jianghuai. He was ordered to excavate the tombs of the emperors of the Southern Song Dynasty in Shanyin (now Shaoxing, Zhejiang) in Yuezhou. Ze Yunmeng, the abbot of Yanfu Temple, followed Yang Lianzhenjia and insulted the remains of Emperor Lizong of Song (Emperor of the Southern Song Dynasty, 1224-1264) alone, which must have been due to previous grudges. Yunmeng intended to curry favor with Zhenjia, and even kicked Emperor Lizong's ribs with his left foot. Soon after, a person in Yangzhou died suddenly and went to the realm of King Yama. He eventually reported that the emperor of the human world had arrived. King Yama descended from his palace to greet him, and saw yellow canopies and left banners, with many carriages and horses, no different from the emperor's retinue in the world. After he was seated, a ghost soldier brought a monk in shackles to the front of the palace. The emperor of the human world questioned him, saying, 'I have been in power for forty years, governing the country and the people, and indeed have not made any major mistakes. I have never failed to promote your teachings. I have no hatred with you, why do you flatter Zhenjia and insult me?' Then a strong man came and pierced his left big toe with an iron awl, raising it high and hammering it.

其痛苦之聲。酸嘶慘慼不可聞。須臾退去。暴死人怪而問。陽間天子為誰。有人對曰。宋理宗皇帝也。被捶僧為誰。曰。杭州演福住持澤雲夢也。暴死人蘇。於是到演福。詢其事以驗所見。而云夢左足拇指發瘡不可治。已殂矣。

近代吾宗卓絕之士。其臨機設施。不踏古人舊轍。而能運己之智。開人之心。使教法頓增九鼎之重者固多。何今之罕見哉。杭下天竺鳳山儀法師。前元延祐初。際遇賜三藏鴻臚卿號。不食其祿。教門少有齟齬。必整理之。高麗駙馬沈王被旨禮寶陀觀音。過杭。出褚中錢。就明慶寺設齋。齋諸山住持。省官以下。諸衙門官。躬董其事。及班列位次。以沈王中居講堂法座上。眾官以次班法座上。諸山列兩廡。既坐定。而師后至。竟趨座上問王曰。今日齋會為何。王曰。齋諸山。師曰。大王既言齋諸山。主人今無位。而王自處尊位。諸山列兩廡。至有席地而坐者。與邏齋何異。于禮恐不然。王聞之。惶愧請謝。即下法座。前揖諸山。分賓主。而眾官退就兩廡諸山位。齋畢。王握師手曰。非吾師。幾不成禮。噫。所謂臨機設施。而能開人之心者。鳳山其人歟。

虛谷和尚。辭仰山。赴徑山。到袁州城裡。四遠檀信贐金錢褚幣。委積滿前。虛谷徐謝之曰。吾不敏。兩浙諸山以吾頗諳宗趣。虛

【現代漢語翻譯】現代漢語譯本：那痛苦的叫喊聲，酸楚嘶啞悽慘，令人難以忍受。一會兒就消失了。突然暴斃的人感到奇怪，便詢問：『陽間的天子是誰？』有人回答說：『是宋理宗皇帝（1224年-1264年）。』又問：『被捶打的和尚是誰？』回答說：『是杭州演福寺的住持澤雲夢。』暴斃的人甦醒過來，於是到演福寺，詢問這件事來驗證自己所見，而澤雲夢的左腳大拇指生瘡，無法醫治，已經去世了。

近代我們宗門中傑出的人士，他們臨機應變，不落入古人的舊套路，而能運用自己的智慧，開啟他人的心智，使佛教的教法頓時增加九鼎般的份量的人固然很多，為什麼現在卻很少見呢？杭州下天竺寺的鳳山儀法師，在前元延祐年間（1314年-1320年）初，際遇皇帝賜予三藏鴻臚卿的稱號，但他不接受這份俸祿。教門中稍有不合規矩的地方，必定加以整理。高麗駙馬沈王奉旨禮拜寶陀山的觀音菩薩（Avalokiteśvara），路過杭州，拿出褚中錢，在明慶寺設齋，宴請各寺的住持，省官以下的各衙門官員親自督辦此事。等到排列位次時，讓沈王坐在講堂法座上，眾官員依次排列在法座上，各寺住持排列在兩邊的廂房。坐定后，鳳山法師才到，逕直走到座位上問沈王說：『今日齋會是爲了什麼？』沈王說：『宴請各寺住持。』法師說：『大王既然說是宴請各寺住持，主人現在沒有位置，而大王您自己坐在尊位上，各寺住持排列在兩邊的廂房，甚至有人坐在地上，這與羅漢齋有什麼區別？在禮節上恐怕不妥當。』沈王聽了，惶恐慚愧，請罪道歉，立即走下法座，向前向各寺住持作揖，分清賓主，而眾官員退到兩邊的廂房，坐在各寺住持的位置上。齋會結束后，沈王握著法師的手說：『如果不是法師您，幾乎不成禮。』唉，這才是所謂的臨機應變，而能開啟他人心智的人啊，鳳山法師就是這樣的人吧。

虛谷和尚，辭別仰山，前往徑山。到達袁州城裡，四面八方的檀越信徒贈送的金錢褚幣，堆積滿前。虛谷慢慢地謝絕說：『我不夠聰明，兩浙各寺認為我頗爲了解宗門的旨趣，虛』

【English Translation】 English version: The sound of suffering, so sour, hoarse, and miserable, was unbearable. It disappeared in a moment. A person who had died suddenly felt strange and asked, 'Who is the emperor of the human realm?' Someone replied, 'It is Emperor Lizong of the Song Dynasty (1224-1264).' He then asked, 'Who is the monk being beaten?' The reply was, 'It is Ziyunmeng, the abbot of Yanfu Temple in Hangzhou.' The person who had died suddenly revived and went to Yanfu Temple to inquire about the matter to verify what he had seen. Ziyunmeng's left big toe had developed a sore that could not be cured, and he had already passed away.

In modern times, there have been many outstanding figures in our sect who, when faced with situations, did not follow the old paths of the ancients but were able to use their own wisdom to enlighten others and increase the weight of the Buddhist teachings like that of the nine tripods. Why are they so rare now? Dharma Master Fengshan Yi of Lower Tianzhu Temple in Hangzhou, at the beginning of the Yanyou era (1314-1320) of the Former Yuan Dynasty, encountered the emperor who bestowed upon him the title of Tripiṭaka Grand Herald Minister, but he did not accept this salary. If there was anything improper in the Buddhist community, he would definitely rectify it. Prince Consort Shen of Goryeo, under imperial decree to pay homage to Avalokiteśvara (Guanyin) on Mount Putuo, passed through Hangzhou and took out money to hold a vegetarian feast at Mingqing Temple, inviting the abbots of various temples and officials from various government offices below the provincial level to personally supervise the event. When arranging the seating order, Prince Shen was placed on the Dharma seat in the lecture hall, the officials were arranged in order on the Dharma seat, and the abbots of the various temples were arranged in the two side halls. After everyone was seated, Dharma Master Fengshan arrived late and went straight to the seat, asking Prince Shen, 'What is the purpose of today's vegetarian feast?' Prince Shen replied, 'To entertain the abbots of various temples.' The Dharma Master said, 'Since Your Highness says it is to entertain the abbots of various temples, the host now has no seat, while Your Highness sits in the seat of honor, and the abbots of various temples are arranged in the two side halls, with some even sitting on the ground. How is this different from a Luohan feast? I am afraid it is not proper in terms of etiquette.' Upon hearing this, Prince Shen was frightened and ashamed, apologized, and immediately stepped down from the Dharma seat, bowing to the abbots of various temples, distinguishing between host and guest, while the officials retreated to the two side halls, sitting in the seats of the abbots of various temples. After the vegetarian feast, Prince Shen held the Dharma Master's hand and said, 'If it were not for you, Dharma Master, the ceremony would almost have been improper.' Alas, this is what is meant by adapting to circumstances and being able to enlighten others. Dharma Master Fengshan is such a person.

Venerable Xugu bid farewell to Yangshan and went to Jingshan. Upon arriving in Yuanzhou City, lay devotees from all directions presented him with accumulated piles of gold, money, and silk. Xugu slowly declined, saying, 'I am not clever enough. The various temples in Liangzhe believe that I am quite familiar with the tenets of the sect, but I am'

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。庶免新華嚴之誚也。囑侍僧囊道具隨身而已。

予天曆間參一源靈禪師于湖之鳳山。因究趙州勘臺山婆子話不破。一日。侍次。舉以問師。師云。我早年在臺州瑞巖方山和尚會中充維那。亦曾扣以此公案。山云。靈維那。你下一轉語看。我當時隨口便道。盡大地人無奈者婆子何。山云。我則不然。盡大地人無奈趙州何。我當時如饑得食。如病得汗。自覺慶快。乃云。侍者。你別下一轉語看。予當時打個問訊便行。嘗記師初入院。上堂。舉世尊升座。文殊白槌公案。拈云。世尊以是錯說。文殊以是錯傳。新鳳山今日以是錯舉。會么。字經三寫。烏焉成馬。其時。竺元先師隱居六和塔。聞之。歆艷曰。宣政院舉許多長老。惟鳳山較些子。師。寧海人。徑山云峰手度弟子。出世嗣方山。為人慈忍有容。提誨不倦。示寂。人識與不識。無不嗟悼。

佛經中說。海中有魚大如山。背上產大樹。晝夜被業風鼓撼。痛苦難喻。莊生亦云。北海有魚曰鯤。鯤之大。不知其幾千里也。至正癸卯。有人從奴兒于來。言彼處近有魚大如山。從海中過。揚鬐鬣。露脊尾於水面。背北投南。隱隱而去。四日四夜。始盡其身。此所謂大身眾生。夙業所感如是。

【現代漢語翻譯】現代漢語譯本：徑山席處吾想要我開堂說法，闡揚禪宗的宗旨和趣味罷了，難道會因為我貧窮就嫌棄我嗎？各位所贈送的物品請拿回去，或許可以避免像新華嚴一樣的譏諷。我囑咐侍從僧人攜帶簡單的行囊和用具跟隨我就行了。

我在天曆年間（1328-1330）參訪一源靈禪師于湖州的鳳山，因為研究趙州禪師勘驗臺山婆子的話語而不得其解。一天，在侍奉禪師的時候，我舉出這個話頭請教他。禪師說：『我早年在臺州瑞巖方山和尚的禪會中擔任維那（寺院中負責維持秩序的僧人），也曾以此公案請教方山和尚。』方山和尚說：『靈維那，你試著下一轉語看看。』我當時隨口就說：『全天下的人都拿這個婆子沒辦法啊！』方山和尚說：『我卻不這樣認為，全天下的人都拿趙州禪師沒辦法啊！』我當時就像飢餓的人得到了食物，生病的人出了汗一樣，自覺慶幸和快樂。於是（方山和尚）又說：『侍者，你試著下一轉語看看。』我當時只是打了個問訊就行禮離開了。我曾經記得禪師剛到寺院的時候，上堂說法，舉了世尊升座，文殊菩薩白槌（敲擊木槌）的公案，拈出說：『世尊這樣說是錯的，文殊菩薩這樣傳達也是錯的，新鳳山的今天這樣舉出來也是錯的，明白嗎？』（就像）文字經過多次抄寫，烏鴉也會變成馬一樣。當時，竺元先師隱居在六和塔，聽說了這件事，羨慕地說：『宣政院推舉了這麼多的長老，只有鳳山禪師還算稍微好一點。』禪師是寧海人，是徑山云峰禪師親自剃度的弟子，出世後繼承了方山禪師的衣缽。他為人慈悲忍讓，很有氣量，不知疲倦地教誨他人。圓寂的時候，人們無論認識與否，沒有不嘆息哀悼的。

佛經中說，海中有魚大如山，背上長著大樹，日夜被業力之風吹動搖撼，痛苦難以言喻。《莊子》也說，北海有魚叫做鯤，鯤的巨大，不知道有幾千里。至正癸卯年（1363），有人從奴兒干都司（明朝在東北設定的管轄機構）來，說那個地方附近有魚大如山，從海中經過，揚起魚鰭，在水面上露出脊背和尾巴，背朝北面向南，隱隱約約地離去，四天四夜才完全顯露出它的身體。這就是所謂的大身眾生，是前世的業力所感召而造成的。

【English Translation】 English version: Jing Shan Xi Chu Wu wants me to open a Dharma assembly and expound the tenets and interests of the Chan school. Would he dislike me because of my poverty? Please take back the items you have gifted me, so as to avoid the ridicule like that of the new Avatamsaka (Hua Yan) school. I have instructed the attendant monk to carry only simple luggage and tools with him.

During the Tianli era (1328-1330), I visited Zen Master Yi Yuan Ling at Fengshan in Huzhou. I was unable to understand the words of Zen Master Zhao Zhou examining the old woman of Mount Tai. One day, while serving the Zen master, I brought up this topic for his instruction. The Zen master said, 'I used to be the director (Vina) in the Chan assembly of Monk Fangshan of Ruiyan in Taizhou. I also asked Monk Fangshan about this case.' Monk Fangshan said, 'Director Ling, try to give a turning word.' At that time, I blurted out, 'The whole world has no way to deal with this old woman!' Monk Fangshan said, 'I don't think so. The whole world has no way to deal with Zen Master Zhao Zhou!' At that time, I felt like a hungry person getting food, or a sick person sweating, and I felt fortunate and happy. Then (Monk Fangshan) said, 'Attendant, try to give a turning word.' At that time, I just made a greeting and left. I once remembered that when the Zen master first arrived at the temple, he gave a Dharma talk, citing the case of the World Honored One ascending the seat and Manjusri Bodhisattva striking the gavel, and said, 'The World Honored One said it wrong, and Manjusri Bodhisattva conveyed it wrong. Today, the new Fengshan cites it wrong, do you understand?' (It's like) words being copied many times, and a crow can become a horse. At that time, Preceptor Zhu Yuan was living in seclusion in the Liuhe Pagoda. When he heard about this, he said with envy, 'The Xuanzheng Yuan (Bureau of Buddhist and Tibetan Affairs) has recommended so many elders, but only Zen Master Fengshan is slightly better.' The Zen master was from Ninghai, and was personally tonsured by Zen Master Yunfeng of Jingshan. After entering the world, he inherited the mantle of Zen Master Fangshan. He was compassionate, tolerant, and patient, and tirelessly taught others. When he passed away, people, whether they knew him or not, all sighed and mourned.

The Buddhist scriptures say that there are fish in the sea as big as mountains, with large trees growing on their backs, shaken day and night by the winds of karma, and their suffering is indescribable. Zhuangzi also said that there is a fish in the North Sea called Kun, and the size of the Kun is unknown for thousands of miles. In the year of Guimao in the Zhizheng era (1363), someone came from the Nurgan Regional Military Commission (a Ming Dynasty administrative agency in the Northeast) and said that near that place there were fish as big as mountains, passing through the sea, raising their fins, and exposing their backs and tails on the surface of the water, facing south from the north, and disappearing vaguely, and it took four days and four nights to fully reveal their bodies. This is the so-called large-bodied sentient being, which is caused by the karma of previous lives.

然阿修羅王立大海中。身與須彌山齊。以手簸弄日月。其視此魚。則小鮮也。世人局局乎其耳目之所及。耳目之外。皆以為誕。吁。

禪門宗要者。乃雪山曇公之所作也。雪山于宋淳祐間依方山禪師于臺之瑞巖。則其成此集也。豈茍哉。余少時嘗依鳳山靈公。夜參次。公忽言及宗要。其中提掇古人不到處。余不能及也。故授一𠕋命讀之。后四十年餘。天衣清業海者。重為刊板。志固可尚。既自序。復求用章俊公序之。皆言雪山盜他人成集作己刊行。指恩公斷江一言為證。又為分作十卷。每篇取本篇一語為題。牽合破碎。失旨頗多。余患來者不審其由。反然業海而陋雪山。故記之。

虎丘東州．靈隱獨孤。同鄉同學。交義甚厚。東州住虎丘日。適在城萬壽闕主。諸山擬舉獨孤主之。時獨孤住湖州天寧。歷階而升。非躐也。東州力沮之。獨孤聞之。不以為意。逾年。東州緣化到湖州。欲見之。自負內慚不見。恐其惎我敗我緣事。故瞰其亡而往見之。獨孤得報。亟歸。盡禮館穀。又捐私帑。為之牽先。從容敘交義。與昔無少異。洎東州歸虎丘。深夜于方丈致爽閣中。且行且自訟曰。獨孤君子。壽永小人。予觀今之叢林中為朋友者。爭一語之隙。一絲之利。至於造謗。讟相擠陷。恨不即斷其命。以快於心也。求如

【現代漢語翻譯】現代漢語譯本：阿修羅王（Asura，意為非天、不端正）站在大海之中，身軀與須彌山（Sumeru，佛教宇宙觀中的聖山）一樣高大，用手撥弄日月。他看這條魚，就像看一條小魚一樣。世人眼界狹隘，只侷限於耳目所能及的範圍，耳目之外的事物，都認為是荒誕不經的。唉！

禪門宗要，是雪山曇公所作。雪山禪師在宋朝淳祐年間（1241-1252年）依止方山禪師于臺州瑞巖寺，因此他完成這部著作，絕非隨意之舉。我年輕時曾依止鳳山靈公，一次夜參時，靈公忽然談及《宗要》，其中提煉古人未及之處，我自愧不如。因此靈公授我一帙，命我誦讀。四十年後，天衣清業海禪師重新刊印此書，其志向固然可嘉。他既為此書作序，又請用章俊公為此書作序，都說雪山禪師盜用他人成果，編整合書後以自己的名義刊行，並以恩公斷江一事為證。又將此書分為十卷，每篇選取本篇中的一句話作為題目，牽強附會，支離破碎，失去了原意的地方很多。我擔心後人不明就裡，反而認為業海禪師正確而輕視雪山禪師，所以記錄此事。

虎丘東州禪師、靈隱獨孤禪師是同鄉同學，交情深厚。東州禪師住在虎丘寺時，恰逢城裡萬壽寺缺少住持，各寺都想推舉獨孤禪師擔任住持。當時獨孤禪師住在湖州天寧寺，（如果被推舉）是按部就班地陞遷，並非越級。東州禪師極力阻止這件事。獨孤禪師聽說了，並不放在心上。過了一年，東州禪師化緣到了湖州，想見獨孤禪師，但因為自己內心慚愧而不敢相見，擔心獨孤禪師會因為自己破壞了他的陞遷之事而怨恨自己。於是趁獨孤禪師不在的時候前去拜訪。獨孤禪師得知訊息后，急忙趕回家中，以禮相待，又捐出自己的錢財，為東州禪師牽線搭橋。兩人從容地敘說交情，與過去沒有什麼不同。等到東州禪師回到虎丘寺，深夜在方丈致爽閣中，一邊走一邊自責說：『獨孤是君子，我壽永是小人。』我看現在叢林中做朋友的人，爲了爭一句話的意氣，一絲一毫的利益，甚至造謠誹謗，互相排擠陷害，恨不得立刻要了對方的性命，才能感到痛快。想要找到像獨孤禪師這樣的人，真是太難了！

【English Translation】 English version: Then, the Asura King (Asura, meaning non-heavenly, not upright) stood in the great ocean, his body as tall as Mount Sumeru (Sumeru, the sacred mountain in the Buddhist cosmology), tossing the sun and moon with his hands. When he looked at this fish, it was like looking at a small fry. The people of the world are narrow-minded, limited to what their ears and eyes can reach. Anything beyond their ears and eyes, they consider absurd. Alas!

'The Essentials of the Chan School' was written by Zen Master Tan of Snow Mountain. Zen Master Snow Mountain relied on Zen Master Fangshan at Ruiyan Temple in Taizhou during the Chunyou period (1241-1252) of the Song Dynasty, so his completion of this work was by no means arbitrary. When I was young, I relied on Master Ling of Phoenix Mountain. Once, during a night meditation session, Master Ling suddenly mentioned 'The Essentials,' in which he refined what the ancients had not reached, and I was ashamed of my inferiority. Therefore, Master Ling gave me a volume and ordered me to read it. More than forty years later, Zen Master Qingye Hai of Tianyi re-engraved this book, and his ambition was commendable. He wrote a preface for the book and asked Zhang Jungong to write a preface for it, both of whom said that Zen Master Snow Mountain had stolen the achievements of others, compiled them into a book, and published it in his own name, citing the incident of 'Lord En cutting off the river' as evidence. He also divided the book into ten volumes, taking a sentence from each chapter as the title, which was far-fetched, fragmented, and lost much of the original meaning. I am worried that later generations will not understand the reason and will instead think that Zen Master Yehai is correct and despise Zen Master Snow Mountain, so I record this matter.

Zen Master Dongzhou of Tiger Hill and Zen Master Dugu of Lingyin were from the same hometown and classmates, and their friendship was very deep. When Zen Master Dongzhou lived in Tiger Hill Temple, it happened that the Wanshou Temple in the city lacked a abbot, and the temples all wanted to recommend Zen Master Dugu to be the abbot. At that time, Zen Master Dugu lived in Tianning Temple in Huzhou, (if recommended) it would be a step-by-step promotion, not a leapfrog. Zen Master Dongzhou tried his best to prevent this. Zen Master Dugu heard about it and didn't take it to heart. A year later, Zen Master Dongzhou went to Huzhou to alms, wanting to see Zen Master Dugu, but he was ashamed and dared not see him, fearing that Zen Master Dugu would resent him for destroying his promotion. So he went to visit when Zen Master Dugu was away. When Zen Master Dugu heard the news, he hurried home, treated him with courtesy, and donated his own money to help Zen Master Dongzhou. The two calmly talked about their friendship, which was no different from the past. When Zen Master Dongzhou returned to Tiger Hill Temple, late at night in the abbot's Zhishuang Pavilion, he walked and blamed himself, saying, 'Dugu is a gentleman, and I, Shouyong, am a villain.' I see that people who are friends in the jungle today, for the sake of a word of anger, a bit of profit, even fabricate rumors and slander, squeeze and frame each other, wishing to take the other's life immediately, so that they can feel happy. It is too difficult to find someone like Zen Master Dugu!

獨孤之寬厚。東州之自訟。幾希矣。凡弟子之於其師也。掩惡而揚善。順是而背非。是謂之孝。掩善而揚惡。背是而順非。謂之不孝。茍師無善可揚。嘿之可也。強以善加之。使之竊議。反訐其不善。無是可順。諍之可也。強以是從之。使人竊議。反訐其非。亦不孝也。切觀近來大方尊宿遷化。其弟子為具狀。求名公銘其塔。必書生時父母得異夢。死時火后牙齒．數珠等不壞。設利無數。無此數端。不成尊宿矣。是皆不肖子。不明正理。妄立偽言。玷辱其師。可謂孝乎。傳燈一千七百善知識。有設利者。十四人而已。寂音尊者僧寶傳八十一人。有設利者。數人而已。且吾宗所重者。惟在宗通說通。有向上爪牙。為人解粘去縛。謂之傳法度生。余皆末事也。至若火化而間有諸根不壞．設利流珠者。蓋其平日所修純凈之驗。亦豈易得哉。余懼後來遞相彷效。造合偽言。妄美其師。而䥴之於石。使異教人讀之。反疑先喆有靈異者。亦成偽矣。遺害教門。固非小小。痛哉。

東旸。住道場。被廊僧誣以事。訟于宣政院。院檄委本覺住持了庵。同郡守理其曲直。了庵曰。東旸確守規繩。馭眾嚴肅。在下者不得縱肆。故妄興詞訟。欲去之耳。今廁吾群。有司閑坐府廳上。而東旸是鞠。吾何以堪。即退居南堂。楚石住嘉興天寧

【現代漢語翻譯】現代漢語譯本：獨孤的寬厚，東州的自我反省，這樣的品德現在多麼稀少了啊！大凡弟子對待自己的老師，應該掩蓋老師的缺點而宣揚老師的優點，順從老師的正確之處而反對老師的錯誤之處，這叫做孝。掩蓋老師的優點而宣揚老師的缺點，背離老師的正確之處而順從老師的錯誤之處，這叫做不孝。如果老師沒有優點可以宣揚，沉默不語就可以了。勉強給老師加上優點，反而會讓人私下議論，反過來揭發老師的缺點。如果沒有正確之處可以順從，據理力爭就可以了。勉強讓人順從老師，反而會讓人私下議論，反過來揭發老師的錯誤，這也是不孝。仔細觀察近來一些德高望重的尊宿（指有德行的僧人）去世，他們的弟子爲了撰寫墓誌銘，請求名人為其撰寫塔銘，必定要寫老師生前父母得到奇異的夢，死後火化后牙齒、念珠等沒有損壞，舍利（佛教名詞，指高僧火化后留下的結晶體）數量無數。沒有這幾點，就不能成為尊宿了。這些都是不肖的弟子，不明白正確的道理，胡亂編造虛假的言語，玷污他們的老師，這能叫做孝嗎？《傳燈錄》記載的一千七百位善知識（佛教名詞，指引導他人向善的人），只有十四位有舍利。寂音尊者《僧寶傳》記載的八十一人，只有幾位有舍利。況且我們宗門所看重的，唯獨在於宗門義理的通達和說法辯才的通達，有向上求道的才能，能夠為人解除迷惑和束縛，這叫做傳法度生。其餘的都是小事。至於火化后偶爾有諸根（指眼、耳、鼻、舌、身、意六根）不壞、舍利流出，這大概是他們平日所修行的純凈的驗證，又哪裡是容易得到的呢？我擔心後人互相效仿，編造虛假的言語，胡亂美化他們的老師，並且把這些刻在石頭上，讓其他宗教的人讀到，反而懷疑先賢有靈異，這也變成了虛假的事情了。遺害佛教，實在不是小事。可悲啊！

東旸住在道場，被廊僧誣陷，到宣政院申訴。宣政院下令委託本覺寺住持了庵，同郡守一起審理其中的曲直。了庵說：『東旸確實遵守規章制度，管理大眾嚴格，下面的人不能放縱，所以胡亂興起訴訟，想要趕走他罷了。現在把我放在他們的行列，讓有司（指官員）閑坐在府廳上，而審問東旸，我怎麼能忍受呢？』於是退居南堂。楚石住在嘉興天寧（寺廟名）。

【English Translation】 English version: How rare is the kindness of Dugu and the self-reflection of Dongzhou! Generally, a disciple should conceal the faults of their teacher and praise their virtues, follow what is right and oppose what is wrong. This is called filial piety. To conceal the virtues of their teacher and praise their faults, to turn away from what is right and follow what is wrong, is called unfilial piety. If a teacher has no virtues to praise, then silence is acceptable. To force virtues upon them will only lead to secret criticism and accusations of their faults. If there is nothing right to follow, then argue the point. To force others to follow the teacher will only lead to secret criticism and accusations of their wrongs, which is also unfilial. Observing the recent passing of highly respected elders (Zunsus, referring to virtuous monks), their disciples, in writing their epitaphs, request famous individuals to inscribe their stupas, invariably writing that the teacher's parents had auspicious dreams during pregnancy, and that after cremation, their teeth, prayer beads, and other items remained intact, with countless sariras (Buddhist term, referring to crystalline relics left after the cremation of a high monk). Without these elements, one cannot become a Zunsu. These are all unfilial disciples who do not understand the correct principles, fabricating false words and defaming their teachers. Can this be called filial piety? The Transmission of the Lamp records one thousand seven hundred virtuous friends (Shan Zhi Shi, Buddhist term, referring to those who guide others towards goodness), of whom only fourteen had sariras. The Biography of Monks by Venerable Jiyin records eighty-one individuals, of whom only a few had sariras. Moreover, what our school values is solely the thorough understanding of the school's doctrines and the eloquence in expounding them, possessing the ability to seek the Way and liberate others from delusion and bondage. This is called transmitting the Dharma and saving beings. All else is secondary. As for the occasional instance of the six roots (referring to the six senses: eyes, ears, nose, tongue, body, and mind) remaining intact after cremation, or the appearance of sariras, this is likely a verification of their pure practice during their lifetime, and is not easily attained. I fear that later generations will imitate each other, fabricating false words, falsely praising their teachers, and engraving these on stone, causing people of other religions to read them and suspect that the wise predecessors possessed supernatural powers, thus creating falsehoods. This would harm the Buddhist teachings, which is no small matter. How lamentable!

Dongyang, residing in the monastery, was falsely accused by a corridor monk and appealed to the Xuanzheng Yuan (an administrative office during the Song Dynasty). The Xuanzheng Yuan ordered the abbot Liao'an of Benjue Temple, along with the prefect of the prefecture, to investigate the truth. Liao'an said, 'Dongyang strictly adheres to the rules and regulations, managing the community with rigor, preventing those below from being unrestrained. Therefore, they have falsely initiated litigation, seeking to remove him. Now, placing me in their ranks, allowing the officials to sit idly in the prefectural hall while Dongyang is interrogated, how can I bear it?' Thus, he retreated to the South Hall. Chushi resided in Tianning (temple name) in Jiaxing.

。值有司重作官宇。闕木石。欲取村落無僧廢庵應所需。因集諸寺住持議之。時楚石力陳不可者沮之。有司弗聽。遂撾退鼓。歸海鹽天寧。二老皆勇於行義。視棄師席之尊。不啻如棄弊屣。今雖薦禍患嬰己。而猶濡忍戀戀。亦獨何哉。

云外和尚。昌國人。生而身裁眇小。精悍有餘。說法能巧譬傍引。貴欲俯就學者而曲成之。至於奔軼絕塵。雖鶻眼龍睛。亦無窺瞰分。洞上一宗之傳獨賴之。晚住天童。四海英衲俱萃。師不倨傲。不貪積。不私食。得施利。隨與人。見後生。敬之愈謹。期任宗門也。二時粥飯必掌缽赴堂。既寂。無餘資。禪者率錢津送。後事弟子聘大方．舁獨木．省愚庵．證無印四人。足大其宗。但位不稱德。無嗣其法者。惟無印下。僅有一二人耳。

溫日觀者。不測人也。號知歸子。早游教庠。尋入禪肆。縱性樂道。不拘小節。獨心繫安養國。雖造次顛沛。未始暫忘。喜臨晉帖。寫蒲萄二者。並臻其妙。凡到諸剎。臨別必索之錢。隨所得。詣屠沽家沽酒獨酌。餘錢散與街坊小兒。令為前導。齊聲喝云。相公來。是故見之。輒追逐成群隊。作為詩偈。度越前古。后終於西湖教寺。或謂託生白湛淵家。豈世緣未了而了之耶。

竹莊巖公。住臺之兜率。生有氣量。平視前輩。故嫉之者眾。

【現代漢語翻譯】現代漢語譯本：主管官員重新修建官府房屋，缺少木材和石頭，想要取用村落里無僧人居住的廢棄庵堂來滿足需求，於是召集各寺廟的住持商議此事。當時楚石極力陳述不可行，阻止他們。主管官員不聽，於是敲響退堂鼓，（楚石）回到海鹽天寧寺。這兩位老人都勇於行義，看待放棄師位的尊榮，就像丟棄破爛的鞋子一樣。如今即使推薦他們會招致禍患，自身也會受到牽連，但他們仍然猶豫不決，戀戀不捨，這又是為什麼呢？

云外和尚（法號），昌國人。生來身材矮小，但精神幹練有餘。說法時善於巧妙地比喻和旁徵博引，注重遷就學者，委婉地成就他們。至於奔放超脫，即使是眼光銳利的人也無法窺視。洞山宗的傳承全靠他。晚年住在天童寺，四海的優秀僧人都聚集於此。云外和尚不傲慢，不貪婪積蓄，不私自享用食物，得到施捨的利益，就隨手分給別人。見到後輩，更加恭敬謹慎，期望他們能承擔宗門的重任。每天早晚兩次的粥飯，必定親自拿著缽去齋堂。圓寂后，沒有剩餘的資財。禪僧們湊錢為他送終。後事由弟子聘請大方、舁獨木、省愚庵、證無印四人料理，壯大了他的宗門。但他們的地位與德行不相稱，沒有繼承他的法脈。只有無印的門下，僅有一兩個人而已。

溫日觀，是個深不可測的人，自號知歸子。早年就讀於學校，後來進入禪寺。放縱天性，喜愛道法，不拘泥於小節。唯獨一心向往安養國（西方極樂世界），即使在倉促顛沛的時候，也未曾片刻忘記。喜歡臨摹王羲之的字帖，寫蒲萄，兩者都達到了精妙的境界。凡是到各個寺廟，臨別時必定索要錢財，隨即將所得的錢，到屠夫或賣酒的人家買酒獨自飲用，剩餘的錢就分給街坊的小孩，讓他們在前面引導，齊聲喊道：『相公來了』。因此，人們見到他，總是追逐成群。創作的詩偈，超越前人。後來在西湖教寺圓寂。有人說他轉世到白湛淵家。難道是塵世的緣分未了，所以要了結它嗎？

竹莊巖公，住在臺州的兜率寺。生來就有氣魄，平視前輩，所以嫉妒他的人很多。

【English Translation】 English version: The responsible officials were rebuilding the government offices, lacking wood and stone. They wanted to take the abandoned monasteries in the villages, where no monks resided, to meet their needs. Therefore, they gathered the abbots of various temples to discuss the matter. At that time, Chushi (name of a monk) strongly argued against it, trying to dissuade them. The officials did not listen, so he sounded the retreat drum and returned to Tianning Temple in Haiyan. These two elders were both courageous in acting righteously, regarding the honor of abandoning their positions as teachers as if discarding worn-out shoes. Now, even if recommending them would bring disaster and involve themselves, they still hesitate and are reluctant to leave. Why is that?

Yunwai Heshang (a monk's title, meaning 'Monk Beyond the Clouds'), a native of Changguo. He was born with a small stature, but possessed abundant energy and spirit. In his sermons, he was skilled at using clever metaphors and allusions, focusing on accommodating scholars and subtly helping them succeed. As for his unrestrained and transcendent nature, even those with sharp eyes could not fathom it. The transmission of the Caodong (Zen Buddhist sect) lineage depended solely on him. In his later years, he resided at Tiantong Temple, where outstanding monks from all over the world gathered. Yunwai Heshang was not arrogant, did not greedily accumulate wealth, and did not privately enjoy food. He distributed the benefits he received from donations to others. When he saw younger monks, he treated them with even greater respect and caution, hoping that they would shoulder the responsibility of the sect. For the morning and evening meals, he always personally carried his bowl to the dining hall. After his death, he had no remaining assets. The Chan monks collected money to pay for his funeral. His disciples invited Dafang, Yudu Mu, Shengyu An, and Zheng Wu Yin to handle the funeral arrangements, which strengthened his sect. However, their positions did not match their virtues, and none of them inherited his Dharma lineage. Only under Wu Yin were there only one or two people.

Wen Riguan was an unfathomable person, calling himself Zhigui Zi (meaning 'One Who Knows Where to Return'). He studied at a school in his early years and later entered a Chan monastery. He indulged his nature, loved the Dharma, and did not adhere to trivial matters. He was solely devoted to the Land of Ultimate Bliss (Western Paradise), never forgetting it even in times of haste and adversity. He liked to copy Wang Xizhi's calligraphy and paint grapes, both of which he excelled at. Whenever he visited temples, he would always ask for money before leaving. He would then use the money to buy wine from butchers or wine sellers and drink it alone. He would give the remaining money to the children in the neighborhood, asking them to lead the way and shout in unison, 'The Honorable Gentleman is coming!' Therefore, people would chase after him in groups whenever they saw him. The poems and verses he created surpassed those of the past. He later passed away at Jiaosi Temple in West Lake. Some say he was reborn into the Bai Zhanyuan family. Could it be that his worldly ties were not yet severed, so he had to end them?

Zhuangyan Yan Gong of Zhu lived in the Tushita Heaven Temple in Taizhou. He was born with ambition and looked at his predecessors with equanimity, so many were jealous of him.

前朝天壽節。各州縣必擇請諸山住持一人說法。竹壯適當其任。嫉者多購禪容出問話。欲挫其機。知事人知。具白。竹莊曰。戶門庶務。知事人為之。升座說法。乃住持人任。汝無多言。明日。到天寧。坐方丈客位中。與諸山談笑自若。逮鼓鳴。乘輿至法堂。對眾官祇揖登座。祝香罷。斂衣就座。僧出問話。袞袞不輟。竹莊答之如流。又能就其語反徴之。而自退衄者有焉。如是更四五人。眾官厭久立。止其餘不許出問話。遂提綱舉話。風飛雷厲。電卷星馳。人皆劫劫。我獨有餘。彼嫉之者。縱一人具千萬舌。亦不能勝贊者之口矣。惜壽命不永。非叢林福。

黃巖靈石新古帆。初見東州于虎丘。嘗委以藏鑰。次見竺元先師于鴻福。一夕。上方丈請益云。某甲看狗子無佛性話。無入頭處。望和尚垂示。先師厲聲云。夜深。下去。古帆歸堂中。詬罵云。不為我說即休。何得見嗔。有人說向先師。先師云。他向後自會去在。古帆聞之。當下廓然。出世。一香為先師拈出。

寶云文宗周者。像山人也。淹博教觀。持律甚嚴。尋常與人言。蹇訥不出口。至升座豎義。講說滔滔。若建瓴之水。莫之御也。臨終。升座講十六觀經。終卷。欲與眾訣。左右進前啟曰。和尚。後事未曾分付。奈何告寂。宗周曰。衲僧家要行便行

【現代漢語翻譯】現代漢語譯本：前朝（不知具體哪個朝代）天壽節（皇帝的生日），各州縣必定選擇邀請各山寺廟的住持一人前來說法。竹莊（人名，法號）正當此任。但嫉妒他的人，花錢僱人裝扮成禪僧，出來提問刁難，想要挫敗他的銳氣。知事人（寺院中負責事務的人）得知此事，全部告訴了竹莊。竹莊說：『門戶庶務，是知事人負責的。升座說法，是住持的責任。你們不要多說話。』第二天，竹莊到達天寧寺，坐在方丈的客位中，與各位高僧談笑自若。等到鼓聲響起，皇帝的儀仗到達法堂，竹莊對著眾官員行禮，登上法座。祝香完畢，整理衣袍就座。僧人出來提問，絡繹不絕。竹莊回答得非常流暢，又能根據對方的提問反過來詰問對方，使得提問者自己退縮。像這樣進行了四五輪。眾官員厭倦了長時間站立，制止了其餘的人，不許再出來提問。於是竹莊提綱挈領地說法，言辭如狂風驟雨，迅猛異常。人們都感到震驚，而竹莊卻顯得從容不迫。那些嫉妒他的人，即使有一個人長著千萬張嘴，也不能勝過讚美他的人的口。可惜竹莊壽命不長，不是佛門叢林的福氣。黃巖靈石新古帆（人名，法號），最初在虎丘見到東州（地名，指東部的州）禪師。東州禪師曾經委託他掌管倉庫的鑰匙。後來在鴻福寺見到竺元先師（人名，法號）。一天晚上，古帆到方丈室請教說：『弟子參看『狗子無佛性』（禪宗公案）的話頭，找不到入門的地方，希望和尚慈悲開示。』先師厲聲說：『夜深了，下去！』古帆回到禪房中，抱怨謾罵說：『不為我說也就算了，為什麼發怒？』有人把這件事告訴了先師。先師說：『他以後自然會明白的。』古帆聽到這話，當下豁然開悟。出世（指開始弘法）后，第一次拈香是為先師拈的。寶云文宗周（人名，法號），是象山人。精通佛教的教義和觀行，持戒非常嚴格。平時與人說話，遲鈍木訥，難以出口。但到了升座闡述義理，講經說法時，卻滔滔不絕，像從高處傾瀉下來的水，無法阻擋。臨終時，升座講解《十六觀經》。講完一卷，想要與眾人告別。左右的人上前稟告說：『和尚，後事還沒有安排，怎麼就要圓寂呢？』宗周說：『衲僧（僧人的自稱）想走就走。』

【English Translation】 English version: During the Tianshou Festival (Emperor's birthday) of the previous dynasty (unspecified), each prefecture and county would select and invite one abbot from various mountain monasteries to preach the Dharma. Zhuzhuang (name, Dharma name) was duly appointed to this task. However, those who were jealous of him often hired individuals disguised as Chan monks to ask challenging questions, seeking to undermine his spirit. The administrator (person in charge of affairs in the monastery) learned of this and reported everything to Zhuzhuang. Zhuzhuang said, 'The administrator is responsible for the affairs of the monastery. Ascending the seat to preach the Dharma is the abbot's responsibility. You should not say much.' The next day, Zhuzhuang arrived at Tianning Monastery and sat in the guest seat in the abbot's room, chatting and laughing freely with the other monks. When the drum sounded, and the emperor's retinue arrived at the Dharma hall, Zhuzhuang bowed to the officials and ascended the Dharma seat. After offering incense, he adjusted his robes and sat down. Monks came forward to ask questions in an endless stream. Zhuzhuang answered fluently and was also able to question the questioners in return, causing them to retreat. This went on for four or five rounds. The officials grew tired of standing for so long and stopped the others from asking questions. Then Zhuzhuang expounded the Dharma with a clear outline, his words like a storm, swift and powerful. Everyone was shocked, but Zhuzhuang remained calm and composed. Those who were jealous of him, even if one person had a thousand tongues, could not overcome the mouths of those who praised him. It is a pity that Zhuzhuang did not live long, which was not a blessing for the Buddhist community. Huangyan Lingshi Xin Gufan (name, Dharma name) first met Chan Master Dongzhou (place name, referring to the eastern prefecture) at Tiger Hill. Chan Master Dongzhou once entrusted him with the key to the treasury. Later, he met Zen Master Zhuyuan (name, Dharma name) at Hongfu Monastery. One night, Gufan went to the abbot's room to ask for guidance, saying, 'This disciple is contemplating the 'dog has no Buddha-nature' (Zen koan), but cannot find an entry point. I hope the abbot will compassionately instruct me.' The Zen Master said sternly, 'It is late, go down!' Gufan returned to his room, complaining and scolding, 'If you are not going to explain it to me, then so be it, but why get angry?' Someone told the Zen Master about this. The Zen Master said, 'He will understand it himself later.' When Gufan heard this, he suddenly had a profound realization. After his emergence (referring to starting to propagate the Dharma), the first incense offering was for the Zen Master. Baoyun Wenzong Zhou (name, Dharma name) was a person from Xiangshan. He was well-versed in Buddhist teachings and practice and strictly observed the precepts. Usually, when speaking to people, he was slow and hesitant, finding it difficult to express himself. But when he ascended the seat to expound the meaning and preach the Dharma, he was eloquent and unstoppable, like water pouring down from a high place. As he was dying, he ascended the seat to lecture on the Sixteen Contemplations Sutra. After finishing one chapter, he wanted to bid farewell to the assembly. The people around him stepped forward and said, 'Venerable Master, you have not yet arranged your affairs, how can you enter Nirvana?' Zongzhou said, 'A monk goes when he wants to go.'

。有什麼後事。啟者益懇。於是下座歸方丈。一一條盡之。即合掌稱念西方四聖尊號。迴向發願畢。遂入滅。火化。設利燦爛。

竺元先師。聞如一庵自浙西多購文籍歸太白。乃寄書與一了堂。有云。聞一庵多買文籍歸。想無別事。只欲教幾個雛僧耳。你可向他說。何不自休去。譬如逐兔之犬。終日逐之。不失其跡。逐之半途。又見麋鹿。棄兔逐鹿。兩俱不得。好懡㦬。予居徑山蒙堂時。嘗拜書問先師起居。答以手簡云。汝在蒙堂中火爐頭拈弄火箸處。語言談笑處。吃湯吃水處。皆是汝自己。更非別人。直截工夫。無出於此。予想先師當時必以我為庸鄙。不足承惡辣拳踢。故曲示此說。正是拈黃葉當金悅小兒耳。不然。何拖泥帶水如是耶。嗚呼。先師入滅已三十餘年。述此訓言。如同對面。

誠道元者。處俗。從石塘胡先生游。出塵。參虛谷公于徑山。嘗著性學指要十卷。大有補於世教。至正丙申。喜禾高士明編次刊行。其時張士誠據蘇州。擅稱王。有鄭明德．陳敬初．倪元震輩輔之。諸儒以其書駁晦庵。論性失旨。言之於士誠。士誠命毀其板。夫性虛廓寂寥。沖漠絕朕。豈可以善惡。善惡混分三品。與氣質等而論之。則道元之辨之也固宜。吾聞禹聞善言則拜。顏子得一善則拳拳伏膺。今諸儒皆推尊禹．

【現代漢語翻譯】現代漢語譯本：還有什麼後事要交代？（弟子）更加懇切地請示。於是（元叟行端）走下座位回到方丈室，一條一條地交代完畢，便合掌稱念西方四聖（阿彌陀佛、觀世音菩薩、大勢至菩薩、地藏王菩薩）的尊號，迴向發願完畢，就入滅了。火化后，舍利（佛教修行者的遺骨）燦爛奪目。

竺元禪師，聽說如一庵從浙西大量購買書籍回到太白山，就寫信給一了堂，信中說：『聽說一庵大量購買書籍回去，想來沒有別的事，只是想教幾個小和尚罷了。你可以跟他說，為什麼不自己去修行呢？譬如追兔子的狗，整天追逐它，不放過它的軌跡。追逐到一半，又看見麋鹿，就放棄兔子去追逐麋鹿，結果兩樣都得不到，真是可笑。』我住在徑山蒙堂時，曾經寫信問候先師（元叟行端）的起居，他用手寫的信回答說：『你在蒙堂中火爐邊撥弄火箸的地方，說話談笑的地方，喝湯喝水的地方，都是你自己的心性顯現，更沒有別人。直截了當的功夫，沒有超出這些的。』我猜想先師當時一定認為我庸俗鄙陋，不值得用嚴厲的手段來教導，所以委婉地這樣說，正是用黃葉來當金子哄小孩罷了。不然，為什麼要這樣拖泥帶水呢？唉，先師入滅已經三十多年了，敘述這些訓誡的話，如同面對面一樣。

誠道元，在家時，跟隨石塘胡先生學習。出家后，在徑山參拜虛谷禪師。曾經寫了《性學指要》十卷，對世俗的教化很有幫助。至正丙申年（1356年），喜禾高士明編次刊行。當時張士誠佔據蘇州，擅自稱王，有鄭明德、陳敬初、倪元震等人輔佐他。各位儒生認為這本書駁斥了朱熹（晦庵）的觀點，論述心性失去了宗旨，就告訴了張士誠。張士誠命令毀掉書的印版。心性虛空寂靜，沖淡無跡，怎麼可以用善惡來區分，把善惡混為三品，與氣質相提並論呢？所以道元的辨析是應該的。我聽說禹（夏朝君主）聽到好的言論就拜謝，顏子（孔子的弟子顏回）得到一個善行就牢記在心。現在各位儒生都推崇禹和顏子。

【English Translation】 English version: What further instructions are there? (The disciple) inquired even more earnestly. Thereupon, (Yuan Sou Xing Duan) descended from his seat and returned to his abbot's chamber, explaining everything one by one. Then, he joined his palms and chanted the titles of the Four Western Saints (Amitabha Buddha, Avalokitesvara Bodhisattva, Mahasthamaprapta Bodhisattva, Ksitigarbha Bodhisattva), completed the dedication and vows, and then entered into Nirvana. After cremation, the sariras (relics of Buddhist practitioners) shone brilliantly.

Zen Master Zhu Yuan, hearing that Ru Yi An had purchased many books from western Zhejiang and returned to Mount Taibai, sent a letter to Yi Liao Tang, saying: 'Hearing that Yi An has bought many books to take back, I imagine there is nothing else, just wanting to teach a few young monks. You can tell him, why not cultivate himself? It is like a dog chasing a rabbit, chasing it all day long, not losing its tracks. Halfway through the chase, it sees a deer and abandons the rabbit to chase the deer, and ends up getting neither. How laughable.' When I lived in Meng Tang at Jing Mountain, I once wrote a letter to inquire about the well-being of the late master (Yuan Sou Xing Duan), and he replied with a handwritten letter saying: 'Where you are in Meng Tang, poking the fire with fire tongs by the stove, where you are talking and laughing, where you are drinking soup and water, all of these are manifestations of your own mind, and there is nothing else. Direct effort does not go beyond these.' I guessed that the late master must have thought I was mediocre and unworthy of being taught with harsh methods, so he said it in such a roundabout way, just using yellow leaves as gold to deceive a child. Otherwise, why would he be so circuitous? Alas, it has been more than thirty years since the late master entered Nirvana, and recounting these teachings is like being face to face.

Cheng Dao Yuan, when he was a layman, studied with Mr. Hu of Shi Tang. After leaving the secular world, he visited Zen Master Xu Gu at Jing Mountain. He once wrote ten volumes of 'Essentials of the Study of Human Nature,' which greatly benefited worldly teachings. In the year Bing Shen of the Zhi Zheng era (1356 AD), Xi He Gao Shiming compiled and published it. At that time, Zhang Shicheng occupied Suzhou and claimed to be king, assisted by Zheng Mingde, Chen Jingchu, Ni Yuanzhen, and others. The scholars believed that this book refuted Zhu Xi's (Hui An) views and that the discussion of human nature had lost its purpose, so they told Zhang Shicheng. Zhang Shicheng ordered the destruction of the printing plates of the book. Human nature is empty, silent, and without traces. How can it be distinguished by good and evil, mixing good and evil into three categories, and discussing it on par with temperament? Therefore, Dao Yuan's distinction is appropriate. I have heard that Yu (the ruler of the Xia Dynasty) bowed to good words, and Yanzi (Confucius's disciple Yan Hui) cherished every good deed. Now, all the scholars respect Yu and Yanzi.

顏者。而所行與禹．顏不同。何耶。

古林和尚。住保寧。道望隆重。當時據大師位者忌之。雖大方有虛席處。鮮肯舉之。天童云臥死。袁文清公時在翰林。特以書抵明州萬壽莊雪崖。云。古林翁曩在虎丘一識。機鋒峭峻。議論冰雪。足可扶激頹風。今天童虛席。雪崖宜一舉之桷。雖俗子。深為扼腕。由是得與遴選之數。而又不及中。惜哉。

雪竇常藏主。橫山之弟子。貌寒陋。眼不識丁。惟習禪定。所作偈頌。事理混融。音律調暢。大有啟迪人處。故同時人皆以常達磨稱之。余少年于徑山識之。今尚記得其所作頌四首。曰鐵牛．曰海門．曰苦筍．曰息庵。

鐵牛。曰。

百鍊爐中輥出來　　頭角崢嶸體絕埃　打又不行牽不動　　這回端不入胞胎

海門。曰。

業風吹起浪如山　　多少漁翁著腳難　𢬵命捨身捱得入　　方知玉戶不曾關

苦筍。曰。

紫衣脫盡白如銀　　百沸鍋中轉得身　自是苦心人不信　　等閑咬著味全珍

息庵。曰。

百尺竿頭罷問津　　孤峰絕頂養閑身　雖然破屋無遮藍　　難把傢俬說向人

大凡住持人。須要鉗轄仆隸。亦宜時時以善訓之。庶不為惡而無累焉。千瀨住嘉興天寧。仆隸盜街坊人狗。煮而食之。千瀨得煮狗名

【現代漢語翻譯】現代漢語譯本問：顏回（Yanhui，孔子的得意門生）所做的事情和禹（Yu，夏朝的建立者，約公元前2070-公元前1600年）、顏回（Yanhui）不同，這是為什麼呢？

古林和尚（Gulin Heshang）住在保寧（Baoning），聲望很高。當時佔據大師位置的人嫉妒他，即使大方有空缺的位置，也很少推薦他。天童云臥（Tiantong Yunwo）去世后，袁文清公（Yuan Wenqinggong）當時在翰林院，特地寫信給明州萬壽莊的雪崖（Xueyai），說：『古林翁（Gulin Weng）以前在虎丘（Huqiu）見過一次，他的機鋒非常犀利，議論像冰雪一樣清明，足以匡正頹廢的風氣。現在天童（Tiantong）的位置空缺，雪崖（Xueyai）應該推薦他。』雖然我是個俗人，也深感惋惜。因此他得以參與遴選，但最終沒有被選中，真是可惜啊。

雪竇常藏主（Xuedou Changzangzhu）是橫山（Hengshan）的弟子，相貌寒酸醜陋，不識字，只會習禪定。他所作的偈頌，事理融合，音律和諧流暢，很有啓發人的地方。所以當時的人都稱他為常達磨（Chang Damo）。我年輕的時候在徑山（Jingshan）認識他，現在還記得他所作的四首頌，分別是《鐵牛》、《海門》、《苦筍》、《息庵》。

《鐵牛》頌：

『百鍊爐中輥出來，頭角崢嶸體絕埃，打又不行牽不動，這回端不入胞胎。』

《海門》頌：

『業風吹起浪如山，多少漁翁著腳難，𢬵命捨身捱得入，方知玉戶不曾關。』

《苦筍》頌：

『紫衣脫盡白如銀，百沸鍋中轉得身，自是苦心人不信，等閑咬著味全珍。』

《息庵》頌：

『百尺竿頭罷問津，孤峰絕頂養閑身，雖然破屋無遮藍，難把傢俬說向人。』

大凡住持的人，需要管束僕人，也要時常用善來教導他們，這樣才不會作惡而連累自己。千瀨（Qianlai）住在嘉興天寧（Jiaxing Tianning），他的僕人偷了街坊鄰居的狗，煮來吃了。千瀨（Qianlai）因此得到了『煮狗』的名聲。

English version Question: Yanhui's (Yanhui, Confucius' favorite disciple) actions are different from those of Yu (Yu, founder of the Xia Dynasty, c. 2070-c. 1600 BCE) and Yanhui. Why is that?

Gulin Heshang (Gulin Heshang) lived in Baoning (Baoning) and had a great reputation. Those who held master positions at the time were jealous of him. Even if there were vacancies in prominent places, they rarely recommended him. After Tiantong Yunwo (Tiantong Yunwo) died, Yuan Wenqinggong (Yuan Wenqinggong), who was then in the Hanlin Academy, wrote a special letter to Xueyai (Xueyai) of Wanshou Village in Mingzhou, saying, 'I met Gulin Weng (Gulin Weng) once before in Huqiu (Huqiu). His wit was sharp, and his arguments were as clear as ice and snow, enough to correct the declining customs. Now that the position of Tiantong (Tiantong) is vacant, Xueyai (Xueyai) should recommend him.' Although I am a layman, I deeply regret this. Therefore, he was able to participate in the selection, but in the end, he was not selected, which is a pity.

Xuedou Changzangzhu (Xuedou Changzangzhu) was a disciple of Hengshan (Hengshan). He had a poor and ugly appearance and was illiterate, only practicing Chan meditation. The verses he composed were a fusion of principles and reason, and the rhythm was harmonious and smooth, which was very enlightening. Therefore, people at the time called him Chang Damo (Chang Damo). I met him when I was young at Jingshan (Jingshan), and I still remember the four hymns he composed, namely 'Iron Ox', 'Sea Gate', 'Bitter Bamboo Shoots', and 'Resting Hut'.

Hymn of 'Iron Ox':

'Rolled out from the furnace of a hundred refinements, its horns and angles are prominent, and its body is free from dust. It cannot be beaten, nor can it be pulled. This time, it certainly does not enter the womb.'

Hymn of 'Sea Gate':

'The wind of karma blows up waves like mountains, making it difficult for many fishermen to gain a foothold. If you risk your life and squeeze in, you will know that the jade gate has never been closed.'

Hymn of 'Bitter Bamboo Shoots':

'The purple clothes are shed, and it is as white as silver. It turns in the boiling pot. It is just that people do not believe in the bitter heart. If you casually bite it, the taste is completely precious.'

Hymn of 'Resting Hut':

'Stop asking for a ferry at the top of a hundred-foot pole, and cultivate leisure on the isolated peak. Although the broken house has no covering, it is difficult to tell people about the family property.'

In general, a person in charge of a monastery needs to manage the servants and should also teach them with kindness from time to time, so that they will not do evil and implicate themselves. Qianlai (Qianlai) lived in Jiaxing Tianning (Jiaxing Tianning). His servants stole the dogs of the neighbors and cooked them to eat. Qianlai (Qianlai) thus gained the reputation of 'dog cooker'.

【English Translation】 English translation line 1 English translation line 2

。荊石住姑蘇承天。駕舟赴檀家請。經墅落。仆隸盜居民羊。煮而食之。荊石得煮羊名。夫盜狗盜羊。於二人何與。而當其惡名者。蓋尋常失於鉗轄嚴訓而致然也。后之人亦當以彼二人為戒。

夫住持者。蓋住一切菩薩智所住境。護持諸佛正法之輪。所謂佛子住持。而百丈立斯名。豈偶然哉。近代為住持。而名焉利焉者。不知其所繫之重。間有好交俗子。從事飲啖。吁。可惜哉。臺州洪福琛石山與近寺俗子方公權交。互相治具。日事飲啖。寺僧有方監寺者。求掌庫職。已喏。而公權以私憾譖沮之。方監寺懷鞅鞅。賄方丈仆。置毒茶中。毒公權。公權敬石山。轉己茶杯先奉之。受毒死。方監以誤毒石山。常懷憂疑。一日。聞桑扈鳥鳴。自配其聲為方監殺我。憂懼益甚。遂病。畏見天光。嚙藁薦而死。原其始。只為石山不守職分。與俗子交。而聽其言。遂輕喪自身。后之人可不戒諸。桑扈鳥。田野人呼為鍜磨鳥。春暮始鳴。俗配其聲為張監鍜磨。此僧以為方監殺我。如提葫蘆．婆餅焦．脫布褲．泥滑滑類。皆因聲而得名。

合尊大師者。宋幼主瀛國公也。既歸附大元。薩禪皇帝命剃髮為僧。帝師躬為摩頂。授秘密戒法。精煉堅確。已多應驗。至英宗朝。大師適興吟詩云。寄語林和靖。梅開幾度華。黃金臺上客

【現代漢語翻譯】現代漢語譯本：荊石住在姑蘇承天寺。有一次，他乘船去檀越（檀家，施主）家應邀赴齋。途中經過一個村落，他的僕人和隨從偷了當地居民的羊，宰殺烹煮后吃掉了。荊石因此得到了一個『煮羊』的惡名。僕人偷狗偷羊，本來與荊石並沒有直接關係，但他卻因此揹負了惡名，這大概是因為平時疏於管教和嚴格訓練所導致的。後人也應當以荊石的遭遇為戒。

所謂住持，應該是安住於一切菩薩智慧所安住的境界，護持諸佛正法的運轉。正所謂佛子住持，百丈禪師創立這個名稱，難道是偶然的嗎？近代的住持，只看重名利，不知道自己所承擔的重任。其中還有一些喜歡結交俗人，沉迷於飲酒作樂。唉，真是可惜啊！臺州洪福寺的琛石山和附近的寺廟的俗人方公權交好，互相宴請，每天都沉迷於飲酒作樂。寺里有個叫方監寺的僧人，請求掌管倉庫的職務，琛石山已經答應了。但是方公權因為私人的怨恨，進讒言阻止了這件事。方監寺心懷不滿，賄賂了方丈的僕人，在茶里下毒，想要毒害方公權。方公權很尊敬琛石山，就把自己的茶杯先敬奉給他，琛石山喝了毒茶而死。方監寺因為誤毒死了琛石山，常常心懷憂慮和懷疑。有一天，他聽到桑扈鳥（田野人呼為鍜磨鳥）的叫聲，自己把鳥的叫聲配成『方監殺我』。他更加憂懼，於是生病了，害怕見到陽光，咬著草墊而死。追究事情的起因，只是因為琛石山沒有恪守住持的本分，與俗人交往，並且聽信了他的話，最終輕易地喪失了自己的性命。後人難道不應該以此為戒嗎？桑扈鳥，田野人稱之為『鍜磨鳥』，春天快結束的時候開始鳴叫，人們把它的叫聲配成『張監鍜磨』。這個僧人以為是『方監殺我』，就像『提葫蘆』、『婆餅焦』、『脫布褲』、『泥滑滑』等等，都是因為聲音而得名的。

合尊大師，是宋朝（公元960年-1279年）的幼主瀛國公。他歸附大元之後，薩禪皇帝命令他剃髮為僧。帝師親自為他摩頂，傳授秘密戒法。他精進修持，非常堅定，已經有很多應驗的事例。到了英宗朝（元英宗，公元1320年-1323年），大師一時興起，吟詩說：『寄語林和靖，梅開幾度華。黃金臺上客』

【English Translation】 English version: Jing Shi lived in Chengtian Temple in Gusu. Once, he traveled by boat to a Tan Yue's (Tan Jia, benefactor) home for a feast. Passing through a village, his servants and attendants stole the local residents' sheep, slaughtered, cooked, and ate them. Jing Shi thus gained the infamous name of 'Boiled Sheep'. The servants stealing dogs and sheep had no direct relation to Jing Shi, but he bore the brunt of the bad reputation, likely due to his usual lack of discipline and strict training. Later generations should take Jing Shi's experience as a warning.

The abbot should reside in the realm where all Bodhisattva wisdom resides, protecting the turning of the Dharma wheel of all Buddhas. As the saying goes, the Buddha's disciple is the abbot. Is it a coincidence that Baizhang Zen Master created this name? Modern abbots only value fame and profit, not knowing the heavy responsibility they bear. Some even like to associate with laypeople, indulging in drinking and feasting. Alas, what a pity! Chen Shishan of Hongfu Temple in Taizhou was on good terms with Fang Gongquan, a layman from a nearby temple. They entertained each other, indulging in drinking and feasting every day. A monk named Fang, the supervisor of the temple, requested to manage the warehouse. Chen Shishan had already agreed. However, Fang Gongquan, due to personal resentment, slandered and prevented this. Fang, the supervisor, harbored resentment and bribed the abbot's servant to put poison in the tea, intending to poison Fang Gongquan. Fang Gongquan respected Chen Shishan and offered his teacup to him first. Chen Shishan drank the poisoned tea and died. Fang, the supervisor, was constantly worried and suspicious because he had mistakenly poisoned Chen Shishan. One day, he heard the call of the Sanghu bird (field people call it the 'Sharpening Bird'), and he associated the bird's call with 'Fang, the supervisor, killed me'. He became even more fearful and fell ill, afraid to see the sunlight, and died biting on a straw mat. Tracing the origin of the matter, it was only because Chen Shishan did not adhere to the duty of the abbot, associating with laypeople and listening to their words, that he easily lost his own life. Shouldn't later generations take this as a warning? The Sanghu bird, called the 'Sharpening Bird' by field people, begins to sing at the end of spring, and people associate its call with 'Zhang, the supervisor, sharpens'. This monk thought it was 'Fang, the supervisor, killed me', just like 'carrying a gourd', 'grandmother's cake is burnt', 'take off cloth pants', 'mud is slippery', etc., all named after sounds.

Master Hezun was the young lord Yingguo Gong of the Song Dynasty (960-1279 AD). After he submitted to the Great Yuan, Emperor Sazhen ordered him to shave his head and become a monk. The Imperial Teacher personally touched his head and transmitted secret precepts. He practiced diligently and firmly, and there have been many verified examples. During the reign of Emperor Yingzong (Yuan Yingzong, 1320-1323 AD), the master, in a moment of inspiration, recited a poem: 'Tell Lin Hejing, how many times have the plum blossoms bloomed? The guest on the golden platform'

。無復得還家。諜者以其詩意在諷動江南人心。聞之於上。上收斬之。白乳流溢。上悔。出內帑黃金為泥。詔江南善書僧儒集燕京。書大藏尊經。庸助冥福。首夏駕幸上都。避暑中途遇弒。新書經未及半藏。乃已。

至正辛丑。陜西有民家小兒。甫三歲。一日。村巷中遇縣官喝道來。衝前呼其名。作揖曰。相別頗久。尚無恙。縣官驚訝曰。此小兒焉知我名。乃進而問之。小兒為言前生姓名。又連舉舊與酬唱詩數首。縣官始信其為故人也。復為縣官言曰。自與君別。今得為人身。已歷三生矣。初死為狗。自厭之。故嚙主家兒。主家怒殺。我再生為鶉。又厭之。投河溺死。今得為人。與公再相見。萬幸也。聞此兒前身喜玩易。受用大極。未動以前一著。故出生入死。不受生死移換。麻衣名易曰心易。慈湖名易曰己易。有旨哉。

破庵和尚。退資福。赴徑山。蒙庵招。委以立僧首座職。有寶上座者。具大知見。遇住持．首座開堂。必橫機捷出。迎鋒取勝。一日。破庵開室。寶上座至。破庵垂語云。乾坤之內。宇宙之間。中有。寶擬議。被打出。其時。寶待破庵舉語盡。乃進語。既于中有處被打出。以謂破庵故摧我。歸衣單下脫去。火后。鄉人收舍利呈破庵。破庵拈起云。寶上座。饒你有舍利八斛四斗。置之一壁

【現代漢語翻譯】現代漢語譯本：再也無法回到家鄉了。間諜將他的詩句解讀為意在煽動江南地區的人心，並將此事上報給皇上。皇上下令將其處斬，行刑時流出白色的乳狀液體。皇上後悔不已，於是拿出內庫的黃金作為泥土，詔令江南擅長書法的僧人和儒生聚集到燕京（今北京），書寫大藏尊經，用來幫助他在陰間的冥福。至正年間（元順帝年號，1341-1368年）的首夏，皇上駕臨上都（元朝的陪都，今內蒙古自治區錫林郭勒盟正藍旗），在避暑的途中遇刺身亡。新書寫的經書尚未完成一半，此事就結束了。至正辛丑年（1361年），陜西有一戶人家的孩子，剛滿三歲。有一天，在村子的巷子里遇到縣官帶著隊伍前來，他衝上前去呼喊縣官的名字，作揖說道：『分別很久了，您還好吧？』縣官驚訝地說：『這個小孩子怎麼會知道我的名字？』於是上前詢問他。小孩子說出了自己前世的姓名，還連續背誦出以前與縣官互相酬唱的詩歌好幾首。縣官這才相信他是自己的故人。小孩又對縣官說：『自從和您分別后，如今能夠得到人身，已經經歷了三世了。最初死後轉生為狗，自己很厭惡，所以咬了主人的孩子，主人很生氣將我殺死。我再次轉生為鵪鶉，又感到厭惡，就投河溺死了。如今能夠得到人身，和您再次相見，真是萬幸啊。』聽說這個小孩前世喜歡玩《易經》，運用得非常精妙，在事情發生之前就能預料到。因此出生入死，不受生死的轉移變化。麻衣道者將《易經》命名為《心易》，慈湖先生將《易經》命名為《己易》，真是很有道理啊。破庵和尚從資福寺退隱后，前往徑山寺。蒙庵和尚邀請他，委任他擔任立僧首座的職務。有一位寶上座，具有很大的見識和見解，遇到住持和首座開堂說法，必定會隨機應變，迅速提出問題，迎著鋒芒取得勝利。有一天，破庵和尚開室說法，寶上座來到。破庵和尚垂語說：『乾坤之內，宇宙之間，中有。』寶上座剛要開口擬議，就被打出去了。當時，寶上座等待破庵和尚說完話，才進言，既然在『中有』之處被打出去，就認為破庵和尚故意挫敗自己。於是將身上的衣單脫去，火化后，鄉人收集到舍利呈給破庵和尚。破庵和尚拿起舍利說：『寶上座，就算你有舍利八斛四斗，也只能放在墻邊。』

【English Translation】 English version: He could never return home again. Spies interpreted his poems as intending to incite the hearts of the people in the Jiangnan region and reported this to the emperor. The emperor ordered his execution, and during the execution, a white milky liquid flowed out. The emperor regretted it and took out gold from the imperial treasury to use as clay, ordering monks and Confucian scholars skilled in calligraphy from Jiangnan to gather in Yanjing (present-day Beijing) to write the Great Treasury Sutra, to help him in his afterlife. In the early summer of the Zhizheng era (Yuan Dynasty, 1341-1368), the emperor visited Shangdu (the secondary capital of the Yuan Dynasty, present-day Zhenglan Banner, Xilingol League, Inner Mongolia Autonomous Region), and was assassinated on the way to escape the summer heat. The newly written scriptures were not even half completed, and the matter ended. In the Xin Chou year of the Zhizheng era (1361), there was a child in a commoner's family in Shaanxi who was just three years old. One day, he encountered a county official coming with his entourage in the village alley. He rushed forward, called out the county official's name, and bowed, saying, 'It has been a long time since we parted, are you well?' The county official was surprised and said, 'How does this child know my name?' So he went forward and asked him. The child spoke of his name in his previous life and recited several poems that he had exchanged with the county official in the past. The county official then believed that he was his old friend. The child then said to the county official, 'Since I parted from you, I have now obtained a human body and have gone through three lifetimes. At first, I was reborn as a dog, which I hated, so I bit the master's child, and the master was angry and killed me. I was reborn as a quail, which I also hated, so I drowned myself in the river. Now I am fortunate to have obtained a human body and to see you again.' It is said that this child loved to play with the 'Book of Changes' (Yi Jing) in his previous life and used it very skillfully, being able to foresee things before they happened. Therefore, he was not subject to the changes of life and death. Ma Yi named the 'Book of Changes' the 'Mind Changes' (Xin Yi), and Ci Hu named the 'Book of Changes' the 'Self Changes' (Ji Yi), which is very reasonable. The monk Po'an retired from Zifu Temple and went to Jingshan Temple. Monk Meng'an invited him and appointed him to the position of head monk. There was a monk named Bao who had great knowledge and insight. Whenever the abbot and head monk opened the hall to preach, he would always respond quickly and skillfully, meeting the challenge head-on and winning. One day, Monk Po'an opened the room to preach, and Monk Bao came. Monk Po'an said, 'Within heaven and earth, in the universe, there is.' Monk Bao was about to speak when he was thrown out. At that time, Monk Bao waited for Monk Po'an to finish speaking before speaking. Since he was thrown out at the 'there is' place, he thought that Monk Po'an was deliberately thwarting him. So he took off his robe and burned it. After the cremation, the villagers collected the relics and presented them to Monk Po'an. Monk Po'an picked up the relics and said, 'Monk Bao, even if you have eight hu and four dou of relics, they can only be placed by the wall.'

。還我生前一轉語來。擲地。惟見膿血。聞之於先輩。

元至正丙申。張士誠破蘇州城。其弟九六者。先入城。擇居第。見承天寺深邃爽朗。心樂之。欲易以為宮室。命士卒毀殿中佛像。士卒畏罪福。不敢從命。九六怒。自挽弓射中尊面。即盡毀。迎士誠居之。丁酉。今朝大兵攻呂口黃埭。九六督兵出戰。敗就擒。被斷右臂。然後殺之。戊戌。方國珍為行江浙省分省參政。屯守明州。左右司官劉仁本者。頗嗜文學。自編平昔所作詩文成帙。刊板印行。取在城僧寺藏經。糊為書衣。揭去經文。寫自詩文。吾人見之。雖心酸骨苦。無如之何。吳元年。大兵取明州。國珍降。朝廷數仁本有不忠之罪。鞭其背。潰爛現肝臟乃死。九六。一勇夫耳。不明罪福。尚可宥。仁本。習孔子業而忍為之。孔子曰。敬神如神在。況吾佛為三界大聖人乎。故二人一毀其像。一廢其書。不旋踵俱受極刑之報。夫報其所可報者。實自報也。非吾聖人報之也。

鄞城官講所。有二僧同居。一僧苦於鼠。以大小二桷裝照鏡撲鼠。機發受撲。僧急去攜水欲淹殺之。同居僧不忍。潛揭桷縱去。明日。撲鼠僧他出。是夕。僧獨宿。見群鼠喧聒異常。僧厭云。我他夕縱汝。汝反聒我耶。早起。榻前拾青絳一事。心甚疑焉。數日後。僧以絳束腰。鄰

【現代漢語翻譯】現代漢語譯本：還我生前一轉語來，擲地，惟見膿血。這是我從前輩那裡聽來的。

元朝至正丙申年（1356年），張士誠攻破蘇州城，他的弟弟張九六先進入城內，選擇住宅。他看到承天寺深邃開闊，非常喜歡，想要把它改建成宮室。他命令士兵毀壞殿中的佛像，士兵們畏懼罪過和福報，不敢聽從命令。張九六大怒，親自拉弓射中佛像的面部，然後全部毀壞。迎接張士誠居住在那裡。丁酉年（1357年），朝廷的大軍攻打呂口、黃埭，張九六率兵出戰，戰敗被俘，被砍斷右臂，然後被殺。戊戌年（1358年），方國珍擔任行江浙省分省參政，駐守明州。他手下的司官劉仁本，非常喜歡文學，自己編輯平時所作的詩文成冊，刻板印刷發行。他取來城中僧寺的藏經，用作書的封面，揭去經文，寫上自己的詩文。我們看到這種情況，雖然內心酸楚痛苦，卻也無可奈何。吳元年（1367年），朝廷大軍攻取明州，方國珍投降。朝廷列舉劉仁本不忠的罪狀，鞭打他的背部，潰爛露出肝臟而死。張九六，只是一個勇夫罷了，不明白罪過和福報，尚且可以原諒。劉仁本，學習孔子的學業卻忍心這樣做。孔子說：『敬神如神在。』何況佛是三界的大聖人呢？所以這二人一個毀壞佛像，一個廢棄經書，不久都受到極刑的報應。報應他們所應該被報應的，實際上是他們自己招來的，不是聖人降下的報應。

鄞縣官講所，有兩個僧人同住。一個僧人苦於老鼠，用大小兩個木板做成捕鼠器，老鼠觸動機關被捕。僧人急忙提水想要淹死老鼠，同住的僧人不忍心，偷偷地揭開木板放走了老鼠。第二天，捕鼠的僧人外出，當晚，僧人獨自睡覺，看到一群老鼠喧鬧異常。僧人厭惡地說：『我昨天放了你們，你們反而吵鬧我嗎？』早晨起來，在床前拾到一條青色絲帶，心中非常疑惑。幾天後，僧人用絲帶束腰，鄰居...

【English Translation】 English version: Return my one word from before birth, throw it to the ground, and only see pus and blood. I heard this from my elders.

In the year Bing Shen of the Zhizheng reign of the Yuan Dynasty (1356), Zhang Shicheng captured the city of Suzhou. His younger brother, Zhang Jiuliu, was the first to enter the city and chose a residence. He saw that Chengtian Temple was deep and spacious, and he liked it very much, wanting to convert it into a palace. He ordered the soldiers to destroy the Buddha statues in the hall, but the soldiers, fearing sin and blessings, dared not obey. Zhang Jiuliu was furious and personally drew his bow and shot the face of the Buddha statue, then destroyed them all. He welcomed Zhang Shicheng to live there. In the year Ding You (1357), the imperial army attacked Lvkou and Huangdai. Zhang Jiuliu led his troops to fight, was defeated and captured, had his right arm cut off, and then was killed. In the year Wu Xu (1358), Fang Guozhen served as the Provincial Executive of Jiangzhe Province and garrisoned Mingzhou. Liu Renben, an official under him, was very fond of literature and compiled his poems and essays into a volume, which he printed and distributed. He took the sutras from the monasteries in the city and used them as covers for his books, tearing off the sutra texts and writing his own poems and essays. When we saw this, although our hearts were sore and bitter, there was nothing we could do. In the first year of Wu (1367), the imperial army captured Mingzhou, and Fang Guozhen surrendered. The court listed Liu Renben's crimes of disloyalty and whipped his back, which festered and revealed his liver, and he died. Zhang Jiuliu was just a brave man, ignorant of sin and blessings, and could be forgiven. Liu Renben, who studied the teachings of Confucius, dared to do such a thing. Confucius said, 'Revere the gods as if they were present.' How much more so should we revere the Buddha, the great sage of the three realms? Therefore, these two men, one destroyed the Buddha statues, and the other discarded the scriptures, and soon both received the retribution of extreme punishment. The retribution they received was actually brought upon themselves, not inflicted by the sages.

In the official lecture hall of Yincheng, two monks lived together. One monk was troubled by rats and used two large and small planks to make a rat trap. When the mechanism was triggered, the rat was caught. The monk hurriedly fetched water to drown the rat, but the other monk could not bear it and secretly lifted the planks and let the rat go. The next day, the rat-catching monk went out, and that night, the monk slept alone and saw a group of rats making an unusual commotion. The monk said in disgust, 'I let you go yesterday, but you are disturbing me instead?' In the morning, he picked up a blue ribbon in front of his bed and was very suspicious. A few days later, the monk used the ribbon to tie his waist, and the neighbor...

僧指云。此是吾物。嘗失之臥內。公奚得。僧陳所以。始知是夕鼠集黨竊鄰僧絳以報德。故喧聒耳。

覺范僧寶傳。始名百禪師傳。大惠初見讀之。為剔出一十九人而焚之。厥後覺范致書與黃檗知和尚云。宗杲竊見吾百禪師傳。輒焚去者一十九人。不知何意。覺范雖一時不悅。彼十九人終不以預卷。多見人議僧寶傳止於八十一人。欲準九九之數。乃燕人舉燭之說也。

鐵鏡和尚。住何山。座下有恭都寺者。四明人。廉介自持。精修梵行。曰誦法華經一部。臨終無疾苦。更衣坐逝。阇維。舌根不壞。湖海人聲偈追悼。至今有能言之者。嘗夜坐。有偈云。點盡山窗一盞油。地爐無火冷湫湫。話頭留嚮明朝舉。道者敲鐘又上樓。鐵鏡特為升座稱賞之。

余訪南堂于本覺。夜坐間。言及做言句有練纏痛快之殊。卻舉先休居送僧偈云。如蠶作繭自包纏。百匝千重在面前。裂得破時全體現。渾家送上渡頭船。東州次韻云。動靜何曾涉蓋纏。何須更透未生前。故園千里今歸去。陸有徵途水有船。復云。休居雖精密似覺練纏。不若東州之痛快矣。

予早年居鳳山擇木寮。飯後遣困。與朋友擲選佛圖。一源和尚聞之。令凈頭送至。偈云。百千諸佛及眾生。休向圖中強較量。心印當陽輕擲出。堂堂高坐寂光場。次

日清朝問訊。乃云。古人無剪爪之工。汝後生輩忍得唐喪光陰。且擲選佛圖。到極合殺時。擲得一個印出。便歡喜云。我成佛了。殊不知一切時．一切處。皆是汝成佛處。汝卻不知。

仲謀和尚。住溫州仙巖。天下正太平。衲子參訪者無虛日。予與明性元．瑞瑩中三人同至仙巖。性元．瑩中尚為侍者。余已典藏。恰值月望。升堂云。一默酬僧。雷轟電激。三呼領旨。王轉珠回。七十三。八十四。筑著磕著。礙塞殺人。拈主丈。昨夜西風枕簞秋。無限蟬聲噪高樹。后結集人改礙塞殺三字為能有幾。為其不知立言之難。妄以淺見改易先輩語。大似以水潦鶴易諸佛機也。

黃巖濠頭。丁安人。諱覺真。號竺心。初參田絕耕于委羽山。有省。遂棄家屬。結庵自居。見古愚于涌泉。愚云。良家女子。東走西走作么。對云。特來見和尚。愚云。我者里容你不得。丁拍手一下。云。三十年用處。今朝捉敗。愚休去。見無際于雁山春雨庵。入門云。春雨如膏。行人惡其泥濘。際云。不是。不是。擬進語。被喝出。晚年就邑中明因寺前開接待。有僧提包直入臥內。問之曰。你是什麼僧。僧云。行腳僧。問云。你腳下草鞋[糸*(傘-(企-止+十)+大)]斷。為甚不知。僧無語。即擲出其包云。者里無你措足處。又有僧才

【現代漢語翻譯】現代漢語譯本：日清禪師問道。說：『古人沒有修剪指甲的閑工夫，你們這些後生晚輩怎麼忍心虛度光陰？』並且把選佛圖拋在一邊，等到最該下殺手的時候，擲出一個印章，便歡喜地說：『我成佛了！』卻不知道一切時、一切處，都是你成佛的地方，你卻不知道。

仲謀和尚，住在溫州仙巖寺。天下太平，前來參訪的僧人絡繹不絕。我與明性元、瑞瑩中三人一同前往仙巖寺。性元、瑩中當時還是侍者，我已是典藏。恰逢月望，升座說法道：『一默酬僧，雷轟電擊。三呼領旨，王轉珠回。七十三，八十四，筑著磕著，礙塞殺人。』拿起拄杖，說：『昨夜西風枕簟秋，無限蟬聲噪高樹。』後來的結集人將『礙塞殺』三字改為『能有幾』，是因為他們不知道立言的艱難，妄自以淺薄的見識改易前輩的語句，很像是用水潦鶴來代替諸佛的機鋒。

黃巖濠頭，丁安人（覺真，竺心）。起初在委羽山參拜田絕耕禪師，有所領悟，於是拋棄家屬，結庵獨自居住。在涌泉寺拜見古愚禪師，古愚禪師說：『良家女子，東奔西走做什麼？』丁安人回答說：『特來拜見和尚。』古愚禪師說：『我這裡容不下你。』丁安人拍手一下，說：『三十年的功夫，今天被你識破了。』古愚禪師便作罷。又在雁山春雨庵拜見無際禪師，入門便說：『春雨如膏，行人卻厭惡它的泥濘。』無際禪師說：『不是，不是。』丁安人想要繼續說下去，被喝斥而出。晚年便在城邑中的明因寺前開設接待處。有僧人提著包裹直接進入臥室內，丁安人問道：『你是什麼僧？』僧人說：『行腳僧。』丁安人問道：『你腳下的草鞋[糸*(傘-(企-止+十)+大)]斷了，為什麼不知道？』僧人無語。丁安人立即將他的包裹扔出去，說：『這裡沒有你落腳的地方。』又有僧人剛...

【English Translation】 English version: Zen Master Riching asked, saying, 'The ancients had no leisure for trimming nails. How can you younger generations bear to waste time?' And he would throw aside the 'Selection of Buddhas' chart. When it came to the most crucial moment, he would cast a seal and rejoice, saying, 'I have become a Buddha!' Little do they know that every moment, every place, is where you become a Buddha, yet you are unaware.

Venerable Zhongmou resided at Xianyan Temple in Wenzhou. The country was at peace, and the number of monks visiting for instruction was endless. I, along with Mingxing Yuan and Ruiying Zhong, went together to Xianyan Temple. Mingxing and Ruiying were still attendants at the time, while I was already a librarian. It happened to be the full moon, and he ascended the Dharma seat, saying, 'A moment of silence repays the Sangha, like thunder and lightning. Three calls to receive the decree, the king turns the pearl back. Seventy-three, eighty-four, bumping and stumbling, obstructing and killing.' He picked up his staff and said, 'Last night, the west wind brought autumn to my pillow and mat, endless cicada sounds chirping in the tall trees.' Later compilers changed 'obstructing and killing' to 'how many can there be,' because they did not understand the difficulty of establishing words, presumptuously altering the words of their predecessors, much like replacing the swift crane with water chestnuts in the Zen exchanges of the Buddhas.

Ding Anren (Juezhen, Zhuxin) of Haotou in Huangyan. Initially, she visited Zen Master Tian Juegeng at Mount Weiyu and had an awakening. Thereupon, she abandoned her family and built a hermitage to live in seclusion. She met Gu Yu at Yongquan Temple. Gu Yu said, 'A woman from a good family, what are you doing running around?' Ding Anren replied, 'I have come specifically to see the Venerable.' Gu Yu said, 'I cannot accommodate you here.' Ding clapped her hands once and said, 'Thirty years of effort, exposed by you today.' Gu Yu then desisted. She then visited Wuji at the Spring Rain Hermitage on Mount Yan. Upon entering, she said, 'Spring rain is like ointment, yet travelers hate its mud.' Wuji said, 'No, no.' As Ding was about to speak further, she was shouted out. In her later years, she opened a reception place in front of Mingyin Temple in the town. A monk entered the bedroom directly carrying a bag. Ding asked him, 'What kind of monk are you?' The monk said, 'A traveling monk.' Ding asked, 'The straps of your straw sandals [糸*(傘-(企-止+十)+大)] are broken, why don't you know?' The monk was speechless. Ding immediately threw out his bag, saying, 'There is no place for you to set foot here.' Then there was another monk who just...

入門。丁云。達磨大師來也。僧云。我不是。丁云。是固是。只是鼻孔不同。一日。與明因尼奎長老相見。問曰。聞長老夜來生得兒子。是否。答云。且道是男是女。丁云。雞銜燈盞走。鱉咬釣魚竿。

育王勉侍者。余族侄也。年少有志參學。不幸短命而死。嘗作偈送一侍者游臺雁云。鳥窠吹布毛。侍者便悟去。雖不涉言詮。早已成露布。天臺嶺上云。雁宕山中樹。此去好商量。莫觸當頭諱。臨終書偈云。生本不生。死亦非死。秘魔擎叉。俱胝豎指。予嘗詰其悟入之由。對云。勉曾於玉幾坐栴檀林經案側。偶見圭藏主與僧講論。僧問云。如何是向上事。圭藏主以兩手捏拳頭置頭上。仍合掌云。蘇嚧蘇嚧。因此得個歡喜處。狼忙到蒙堂。舉向達首座。他笑云。你又來耶。從此胸次自覺了了。予后見圭藏主。舉以問之。惟見其面頰發紅。不敢對。徐又問之。乃曰。我當時做這般摸樣戲此僧。實不自知為何如也。信知此事不在言說上。至若風𨔝塵起。云行鳥飛。皆是控人入處。自是當面蹉過。今觀圭藏主戲此僧。而勉侍者得個歡喜處。正如佛會中有少年沙彌以皮毬戲擊老比丘頭。與他證四果事可以並按。

方山和尚。住凈慈。為眾開堂。問僧云。南泉斬卻貓兒時如何。僧下語皆不契。有一仆在傍云。老鼠做大。

【現代漢語翻譯】現代漢語譯本：入門。丁云（人名）說：『達磨大師來了。』僧人說：『我不是。』丁云說：『是，固然是。只是鼻孔不同。』有一天，丁云與明因尼（比丘尼）和奎長老相見，問道：『聽說長老昨晚生了個兒子，是嗎？』回答說：『你且說說看是男是女？』丁云說：『雞銜著燈盞走，鱉咬著釣魚竿。』

育王（寺名）的勉侍者，是我的族侄。年少有志於參學，不幸短命而死。曾經作偈送一位侍者游天臺山和雁蕩山，偈語說：『鳥窠吹布毛。』侍者便因此領悟而去。雖然不涉及言語詮釋，卻早已成了公開的告示。『天臺嶺上的云，雁蕩山中的樹。此去好好商量，莫觸當頭諱。』臨終時書寫偈語說：『生本不生，死亦非死。秘魔（菩薩名）擎叉，俱胝（僧人）豎指。』我曾經追問他悟入的緣由，他回答說：『勉曾在玉幾庵的栴檀林經案旁，偶然看見圭藏主與僧人講論。僧人問道：『如何是向上事？』圭藏主用兩手捏拳頭放在頭上，仍然合掌說：『蘇嚧蘇嚧（梵語，讚歎語）。』因此得到一個歡喜處。慌忙跑到蒙堂，告訴達首座，他笑著說：『你又來了耶。』從此胸中自覺明瞭。』我後來見到圭藏主，舉這件事問他，只見他面頰發紅，不敢回答。慢慢地又問他，才說：『我當時做這般模樣戲弄這個僧人，實在不知道為什麼這樣。』相信這件事不在言語上。至於風聲鶴唳，塵土飛揚，云行鳥飛，都是引人入悟之處，只是當面錯過了。現在看來，圭藏主戲弄這個僧人，而勉侍者得到一個歡喜處，正如佛會中有少年沙彌用皮球戲擊老比丘的頭，與他證得四果的事可以相提並論。

方山和尚，住在凈慈寺，為大眾開堂說法。問僧人說：『南泉（普愿禪師）斬卻貓兒時如何？』僧人回答的語句都不契合。有一個僕人在旁邊說：『老鼠做大。』

【English Translation】 English version: Initiation. Ding Yun (personal name) said, 'Bodhidharma has arrived.' The monk said, 'I am not.' Ding Yun said, 'It is indeed so. Only the nostrils are different.' One day, Ding Yun met with Bhikkhuni Mingyin and Elder Kui, and asked, 'I heard that the Elder had a son last night, is that so?' He replied, 'Tell me, is it a boy or a girl?' Ding Yun said, 'The chicken carries a lampstand, and the turtle bites the fishing rod.'

Attendant Mian of Yuwang (temple name) was my cousin. He was young and ambitious to study, but unfortunately died young. He once composed a verse to send an attendant to travel to Mount Tiantai and Mount Yandang, saying: 'Bird's nest blows cloth hair.' The attendant then realized and left. Although it does not involve verbal interpretation, it has already become a public announcement. 'The clouds on the Tiantai Ridge, the trees in the Yandang Mountains. Go there and discuss it well, do not touch the taboo.' On his deathbed, he wrote a verse saying: 'Birth is not birth, death is not death. Secret Demon (Bodhisattva's name) holds a trident, Kuti (monk's name) raises a finger.' I once asked him about the reason for his enlightenment, and he replied, 'Mian once saw Abbot Gui Zang lecturing with a monk beside the sandalwood forest scripture table in Yuji Nunnery. The monk asked, 'What is the upward matter?' Abbot Gui Zang put his fists on his head with both hands, and still put his palms together and said, 'Sulu Sulu (Sanskrit, praise).' Therefore, he got a happy place. He hurried to Mengtang and told Chief Da, who smiled and said, 'You are here again.' From then on, he felt clear in his chest.' Later, I saw Abbot Gui Zang and asked him about this matter. I only saw his cheeks turn red and he dared not answer. Slowly I asked him again, and he said, 'I was just teasing this monk in this way at the time, and I really didn't know why.' I believe that this matter is not in words. As for the sound of the wind and the crane, the dust is flying, the clouds are moving and the birds are flying, they are all places that lead people to enlightenment, but they are missed in person. Now it seems that Abbot Gui Zang teased this monk, and Attendant Mian got a happy place, just like the young novice in the Buddha's assembly who used a leather ball to hit the head of the old Bhikkhu, and the matter of him attaining the four fruits can be compared.

Abbot Fangshan, who lived in Jingci Temple, opened a hall to preach to the public. He asked the monks, 'What happened when Nanquan (Zen Master Puhyuan) cut off the cat?' The monks' answers were not in agreement. A servant next to him said, 'The mouse is getting bigger.'

方山云。好一轉語。不合從你口裡出。東嶼和尚住靈隱。開室垂語云。魚以水為命。因甚死在水中。一僧云。河裡失錢河裡摭。師深肯之。石室和尚住雪竇。開室垂語。不許人下語。三尊宿為人用處雖有不同。而剖心露膽未嘗不同。后之覽者。宜具眼焉。

刀鑷張生。名德。鄞縣下水人。世為大慈供堂。好習禪學。常隨眾聽法。自覺有省。人無知之。因天雪。小童團雪作佛像。禪流各為偈詠之。生隨後吟偈云。一華擎出一如來。六出團團笑臉開。識得髑髏元是水。摩耶宮裡不投胎。針工丁生。天臺人。參方山和尚于瑞巖。曾蒙印可。詠琉璃偈云。放下放下。提起提起。一點靈光。照破天地。二偈借事顯理。俱切到。余並錄之者。蓋不以人廢言也。

護聖啟迪元。臨海人。為書生時。拜叔父堅上人于里之寶藏寺。偶閱其幾上首棱嚴經。至山河大地皆是妙明真心中所現物處。置卷細繹。良久自肯。白父母。求出家。禮徑山寂照為師。服頭陀行。久而益勤。出世護聖。緣不順。退居東堂七年。著書曰大普幻海．曰法運通略．曰贅談．曰疣說．曰儒釋精華．曰大梅山志。總若干卷。又作佛祖大統賦。由是得心癆疾而卒。壽四十三。

天童西巖和尚。蜀人。南遊遍參。至徑山見無準。機語相投。容入室。欲授

【現代漢語翻譯】現代漢語譯本：方山云：『好一轉語，不合從你口裡出。』（意思是說，這句話說得很好，但不應該從你這樣的人口中說出來。）東嶼和尚住在靈隱寺，開堂說法時說：『魚以水為命，因甚死在水中？』（魚以水為生命，為什麼會死在水中呢？）一僧回答說：『河裡失錢河裡摭。』（在河裡丟了錢，就在河裡撿回來。）東嶼和尚深以為然。石室和尚住在雪竇寺，開堂說法時說：『不許人下語。』（不允許任何人發表意見。）這三位尊宿為人處世的方式雖然各有不同，但剖心露膽（坦誠相待）這一點卻從未不同。後來的讀者，應該具備辨別的眼光。

刀鑷張生，名德，是鄞縣下水人，世代為大慈寺供堂服務。他喜歡學習禪學，經常跟隨眾人聽法，自覺有所領悟，但沒有人知道。一次，天下雪，小童堆雪做佛像，禪僧們各自作偈詠贊。張生隨後吟偈說：『一華擎出一如來，六出團團笑臉開。識得髑髏元是水，摩耶宮裡不投胎。』（一朵雪花托起一尊如來，六角雪花團團簇擁，笑臉綻開。如果認識到頭顱原本就是水，就不會在摩耶夫人的宮殿里投胎。）針工丁生，是天臺人，在瑞巖參拜方山和尚，曾得到他的認可。他作琉璃偈說：『放下放下，提起提起，一點靈光，照破天地。』（放下，放下；提起，提起；一點靈光，照亮天地。）這兩首偈語借事顯理，都非常切中要點。我把它們都記錄下來，是因為我不因人廢言。

護聖啟迪元，是臨海人，做書生時，在鄉里的寶藏寺拜叔父堅上人為師。偶然閱讀叔父幾案上的《楞嚴經》，讀到『山河大地皆是妙明真心中所現物』之處，放下書卷仔細研讀，很久之後才有所領悟。他告訴父母，請求出家，拜徑山寂照為師，奉行頭陀苦行，時間越久越是勤奮。後來出世住持護聖寺，但因緣不順，退居東堂七年。他著書有《大普幻海》、《法運通略》、《贅談》、《疣說》、《儒釋精華》、《大梅山志》等，總共有若干卷。他還作《佛祖大統賦》。因此得了心癆疾病而去世，享年四十三歲。

天童西巖和尚，是四川人，年輕時四處參學，到徑山拜見無準師範（南宋），兩人機鋒相投，無準師範允許他進入室內。想要傳授

【English Translation】 English version: Fangshan said: 'What a clever turn of phrase, it shouldn't have come from your mouth.' (Meaning, the statement is well-said, but it's unexpected from someone like you.) Monk Dongyu, residing at Lingyin Temple, said during a Dharma talk: 'Fish depend on water for life, why do they die in water?' A monk replied: 'Lost money in the river, find it in the river.' (What you lose in the river, you find in the river.) Monk Dongyu deeply agreed. Monk Shishi, residing at Xuedou Temple, said during a Dharma talk: 'No one is allowed to comment.' Although these three venerable monks had different approaches in dealing with people, they were always the same in being open and sincere. Later readers should have discerning eyes.

Zhang Sheng, the barber, named De, was from Xiaoshui in Yin County, and his family served the Great Compassion Hall for generations. He liked to study Chan Buddhism and often listened to Dharma talks with the crowd, feeling that he had gained some understanding, but no one knew. Once, it snowed, and children made Buddha statues out of snow. Chan monks each composed verses to praise them. Zhang Sheng then recited a verse: 'One flower holds up a Tathagata, six petals in a round, smiling face. Knowing that the skull is originally water, one will not be reborn in Maya's palace.' Ding Sheng, a needle worker from Tiantai, visited Monk Fangshan at Ruiyan Temple and was once approved by him. He composed a verse on lapis lazuli: 'Let go, let go; pick up, pick up; a point of spiritual light, illuminates heaven and earth.' Both verses use events to reveal principles and are very relevant. I record them all because I do not reject words based on the person who said them.

Hu Sheng Qidiyuan, from Linhai, when he was a scholar, he studied with his uncle, the monk Jian, at Baozang Temple in his hometown. He happened to read the Shurangama Sutra on his uncle's desk, and when he reached the part where it said, 'Mountains, rivers, and the great earth are all manifestations of the wonderfully bright true mind,' he put down the scroll and studied it carefully, and after a long time, he understood. He told his parents and asked to become a monk, and he became a disciple of Jizhao at Jingshan Temple, practicing asceticism diligently for a long time. Later, he became the abbot of Hu Sheng Temple, but due to unfavorable circumstances, he retired to Dongtang for seven years. He wrote books such as 'Great Universal Illusion Sea,' 'Brief Account of the Dharma's Fortune,' 'Redundant Talk,' 'Wart-like Sayings,' 'Essence of Confucianism and Buddhism,' and 'Gazetteer of Great Mei Mountain,' totaling several volumes. He also wrote 'Rhapsody on the Great Lineage of Buddhas and Patriarchs.' As a result, he contracted heart disease and died at the age of forty-three.

Monk Xiyan of Tiantong Temple was from Sichuan. In his youth, he traveled everywhere to study. He visited Wuzhun Shifan (Southern Song Dynasty) at Jingshan Temple, and they were in tune with each other. Wuzhun Shifan allowed him to enter his room. He wanted to impart

藏主職。或者以力攘之。次日。為亡僧訥侍者起龕。怯眾。一辭不吐。無準即令維那請惠侍者起龕。惠至龕前。連喚訥侍者者三。人亦以為怯。乃曰。三喚不應。果然是訥。頂門放出遼天鶻。無準黜或者。而以惠侍者代其職。惠侍者即師也。師先依妙峰于靈隱。靈隱重彩飾兩廡壁面五十三參相。禪衲各以偈賀。師亦有。而妒之者不以登卷。妙峰閱卷問曰。惠侍者何無。曰。有。不足登卷也。妙峰曰。試舉看。既舉。妙峰親為書之卷首。自此聲名爛熳。住天童。創幻知庵。為歸藏計。別置祠奉妙峰。用報知己。其賀偈云。幸是十方無壁落。誰將五彩繪虛空。善財眼裡生花翳。去卻一重添一重。

浩靈江。古林和尚弟子。古林住饒州永福時。靈江為第一座。結夏秉拂。禪學出問曰。進一步時如何。答曰。撞墻撞壁。退一步時如何。答曰。墮坑落塹。不進不退時如何。答曰。立地死漢。有人到方丈讚歎曰。首座秉拂答禪客三轉語。盡赴來機。好。古林雲。好在什麼處。不見道。一句合頭語。萬劫系驢橛。雖然。切不得便恁么會。

湛天淵。當天歷改元。在鳳山一源和尚會中居前板秉拂。預呈提唱語。其間有云。翔鳳山前行。看白雲乍舒乍卷。禺泉亭上坐。聽流水或抑或揚。眼處作耳處佛事。耳處作眼處佛事。便

【現代漢語翻譯】現代漢語譯本：藏主（負責管理寺院倉庫的人）不稱職，或者用武力驅逐他。第二天，為去世的僧人訥侍者舉行起龕儀式。有人膽怯，一句話也說不出來。無準禪師就讓維那（寺院中的一種職務，負責僧眾的事務）請惠侍者來起龕。惠侍者來到龕前，連續呼喚了三聲訥侍者。人們也認為他膽怯。於是他說：『呼喚三聲沒有迴應，果然是訥侍者。』（他的）頂門放出了遼天的海東青（一種猛禽）。無準禪師斥退了那個膽怯的人，而讓惠侍者代替了他的職務。惠侍者就是這位禪師（指本文傳主）。禪師先前依止妙峰禪師在靈隱寺。靈隱寺用重彩裝飾了兩側廂房的墻壁，繪製了五十三參的畫像。禪僧們各自作偈表示祝賀。禪師也作了偈，但有人嫉妒他，不把他的偈收入詩卷。妙峰禪師審閱詩卷時問道：『惠侍者的偈呢？』回答說：『有，但不值得收入詩卷。』妙峰禪師說：『拿來讓我看看。』（偈）被拿來后，妙峰禪師親自把它寫在詩卷的首頁。從此，禪師的聲名大盛。後來他住持天童寺，建立了幻知庵，爲了報答妙峰禪師的知遇之恩，特地設定祠堂來供奉妙峰禪師。他的祝賀偈是這樣寫的：『幸好十方世界沒有墻壁阻隔，誰會用五彩來描繪虛空呢？善財童子眼裡生出花翳，去掉一層又增添一層。』浩靈江，古林和尚的弟子。古林和尚住持饒州永福寺時（南宋，1131-1279），靈江擔任第一座（寺院中的重要職位）。在結夏安居期間主持說法，有禪學僧出來提問說：『進一步時如何？』回答說：『撞墻撞壁。』『退一步時如何？』回答說：『墮坑落塹。』『不進不退時如何？』回答說：『立地死漢。』有人到方丈室讚歎說：『首座（指靈江）主持說法，回答禪客的三句轉語，完全符合來者的根機，好啊！』古林和尚說：『好在什麼地方？沒聽說過嗎？一句合頭語，萬劫系驢橛。』雖然如此，千萬不能就這樣理解。』湛天淵，在天曆年間（元朝，1328-1330）改元時，在鳳山一源和尚的禪會上擔任前板秉拂（一種儀式）。預先呈上了提唱語（說法的內容）。其中有這樣的話：『在翔鳳山前行走，看白雲時而舒展時而捲起。在禺泉亭上坐著，聽流水時而低沉時而高揚。』（要做到）眼睛處做耳朵處的佛事，耳朵處做眼睛處的佛事，這才行。'

【English Translation】 English version: The monastery administrator was incompetent, or he was forcibly removed. The next day, a coffin-raising ceremony was held for the deceased monk, Attendant Ne. Someone was timid and couldn't utter a word. Wuzhun Chan Master then instructed the director to invite Attendant Hui to raise the coffin. When Attendant Hui arrived in front of the coffin, he called out to Attendant Ne three times in a row. People also thought he was timid. So he said, 'Calling three times without a response, it is indeed Attendant Ne.' (His) crown emitted a Liaotian gyrfalcon (a bird of prey). Wuzhun Chan Master dismissed the timid person and replaced him with Attendant Hui. Attendant Hui is this Chan Master (referring to the subject of this text). The Chan Master previously relied on Chan Master Miaofeng at Lingyin Temple. Lingyin Temple used heavy colors to decorate the walls of the two side rooms, painting images of the Fifty-three Pilgrimages. The Chan monks each composed verses to express their congratulations. The Chan Master also composed a verse, but someone was jealous of him and did not include his verse in the poetry collection. When Chan Master Miaofeng reviewed the poetry collection, he asked, 'Where is Attendant Hui's verse?' The reply was, 'It exists, but it is not worth including in the poetry collection.' Chan Master Miaofeng said, 'Bring it for me to see.' After (the verse) was brought, Chan Master Miaofeng personally wrote it on the first page of the poetry collection. From then on, the Chan Master's reputation greatly increased. Later, he resided at Tiantong Temple and founded the Huanzhi Hermitage. To repay Chan Master Miaofeng's kindness, he specially set up a shrine to enshrine Chan Master Miaofeng. His congratulatory verse was written like this: 'Fortunately, the ten directions have no walls to obstruct, who would use five colors to paint the void? Flower disease grows in Sudhana's eyes, removing one layer only adds another.' Hao Lingjiang was a disciple of Abbot Gulin. When Abbot Gulin resided at Yongfu Temple in Raozhou (Southern Song Dynasty, 1131-1279), Lingjiang served as the First Seat (an important position in the monastery). During the summer retreat, he presided over the Dharma talk. A Chan monk came out and asked, 'What about taking a step forward?' He replied, 'Crashing into walls.' 'What about taking a step back?' He replied, 'Falling into pits.' 'What about neither advancing nor retreating?' He replied, 'A standing dead man.' Someone went to the abbot's room and praised, 'The First Seat (referring to Lingjiang) presided over the Dharma talk, and the three turning phrases in response to the Chan guest completely matched the listener's capacity, excellent!' Abbot Gulin said, 'What is excellent about it? Haven't you heard? A single matching phrase ties the donkey to the stake for ten thousand kalpas.' Even so, you must not understand it that way.' Zhan Tianyuan, during the reign title change of Tianli (Yuan Dynasty, 1328-1330), served as the front board fan-bearer (a type of ceremony) at Abbot Yiyuan of Fengshan's Chan assembly. He presented his Dharma talk (the content of the Dharma talk) in advance. Among them were these words: 'Walking in front of Xiangfeng Mountain, watching the white clouds sometimes stretch and sometimes curl up. Sitting in the Yuquan Pavilion, listening to the flowing water sometimes low and sometimes high.' (One must achieve) doing the Buddha's work of the ears at the eyes, and doing the Buddha's work of the eyes at the ears, only then is it acceptable.'

見非惟觀世音。我亦從中證。一源指便見二字云。有此二字。是與別人說話。無此二字。方是自家說話。天淵不覺避席。退謂人曰。還丹一粒。點鐵成金。堂頭之謂也。天淵。東嶼和尚室中龍象。風規凜凜。人所敬畏。出世芝塘。明因而終。與敏仲謙齊名。仲謙道勝德優。能下人。出世洞庭翠峰而終。使造物者假二公壽。必能恢雙清之宗。如晦堂之有死心．靈源矣。

奕休庵。揚州人。早歲游淮甸．燕京．五臺。值歲饑。附商舶抵明州。客天童。衣壞衲。日一餐。夜不寢。儼有古德之風。奉化上雪竇虛席。眾削牘請為住持。奕欣然攜一笠而去。坐方丈。掌其金谷。不周歲。盡變平昔所為。向之壞衲。今已輕裘。向之一餐。今已列鼎。左右稍有犯。必瞋怒。自起撲犯者仆地。用拳舂腳搗。待氣伸心暢始休。既而盡括常住羨餘。就鄞城貿民房。易為庵而居。日以資生為事。與竹林寺僧爭屋。訟于官。對理不直。牢死。今之緇門中。假善要榮。貽辱大教。豈止一休庵而已。詩云。靡不有始。鮮克有終。可不戒哉。

諺云。人有可修之福。可延之壽。此以一世為論。未能究其原。如確以三世為論。能究其原。未能通其變。變者。一世可以括三世。三世可現行之於一世。且三世之因果與一世之因果。雖有久速之殊。

【現代漢語翻譯】現代漢語譯本『見非惟觀世音（菩薩名）。我亦從中證。』一源禪師指出『便見』二字說，有此二字，是與別人說話；無此二字，方是自家說話。天淵禪師不覺避席，退而對人說：『還丹一粒，點鐵成金，說的就是堂頭和尚啊！』天淵禪師是東嶼和尚門下的龍象，風度嚴謹，令人敬畏，後來出世于芝塘，最終圓寂。他與敏仲謙齊名。仲謙禪師道勝德優，能夠謙下待人，出世于洞庭翠峰后圓寂。假使造物者能延長這兩位禪師的壽命，必定能夠光大雙清的宗風，就像晦堂禪師有死心禪師、靈源禪師一樣。

奕休庵，是揚州人。早年遊歷淮甸、燕京、五臺山，遇到饑荒之年，便依附商船抵達明州，寄居於天童寺。他身穿破舊的衲衣，每日只吃一餐，夜晚不睡覺，儼然有古德之風。奉化上雪竇寺空缺住持之位，眾僧削牘請他擔任住持，奕休庵欣然帶著一頂斗笠前往。他坐上方丈之位，掌管寺院的錢財，不到一年，就完全改變了平時的所作所為。以前的破舊衲衣，現在變成了輕暖的皮裘；以前的一日一餐，現在變成了擺滿美食的盛宴。左右稍有冒犯，必定會瞋怒，親自起身將冒犯者打倒在地，用拳頭捶打，用腳搗踢，直到氣順心暢才罷休。之後，他竟將寺院常住的剩餘錢財全部搜刮，到鄞城購買民房，改建成庵居住，每日以謀取資生為事。他還與竹林寺的僧人爭奪房屋，告到官府。對簿公堂時，他理虧詞窮，最終死於牢獄之中。如今的僧人中，假裝善良以求取榮華，給佛教帶來恥辱的，難道只有奕休庵一個嗎？《詩經》說：『沒有誰沒有開始，很少有人能堅持到底。』這難道不值得警惕嗎？

諺語說：『人有可以修來的福報，可以延長的壽命。』這是以一世為論，未能窮究其根本原因。如果確實以三世為論，能夠窮究其根本原因，卻未能通達其中的變化。所謂變化，就是一世可以包括三世，三世可以顯現於一世。而且三世的因果與一世的因果，雖然有時間長短的差別，

【English Translation】 English version 'Seeing is not only about Guanshiyin (Bodhisattva's name). I also attain enlightenment through it.' Yiyuan Zen master pointed out the words 'bian jian' (immediately see), saying, 'Having these two words means speaking to others; without these two words means speaking to oneself.' Tianyuan Zen master unconsciously left his seat and said to others, 'A single pill of elixir turns iron into gold, referring to the head monk!' Tianyuan Zen master was a dragon and elephant among the disciples of Dongyu Zen master, with a dignified demeanor that inspired awe. Later, he emerged at Zhitang and eventually passed away. He was as famous as Min Zhongqian. Zhongqian Zen master excelled in both the Way and virtue, and was able to be humble. He emerged at Cuifeng of Dongting and passed away. If the Creator had extended the lives of these two Zen masters, they would surely have been able to glorify the tradition of Shuangqing, just as Huitang Zen master had Dead Heart Zen master and Lingyuan Zen master.

Yixiu'an was a native of Yangzhou. In his early years, he traveled to Huaidian, Yanjing, and Mount Wutai. Encountering famine years, he attached himself to merchant ships and arrived in Mingzhou, residing at Tiantong Temple. He wore tattered kasayas, ate only one meal a day, and did not sleep at night, resembling the style of ancient virtuous monks. When the abbot's position at Upper Xuědòu Temple in Fenghua became vacant, the monks submitted petitions requesting him to be the abbot. Yixiu'an gladly went with a bamboo hat. He sat in the abbot's room and managed the temple's finances. In less than a year, he completely changed his usual behavior. The previous tattered kasayas became light and warm fur coats; the previous one meal a day became feasts filled with delicacies. If anyone slightly offended him, he would be angry, personally knock the offender to the ground, punch them, and kick them until he felt relieved. Afterward, he even plundered all the surplus money of the temple's permanent assets, bought civilian houses in Yincheng, converted them into an hermitage to live in, and made a living by seeking personal gain every day. He also fought with the monks of Zhulin Temple for houses and sued in court. When confronted in court, he was at a loss for words and eventually died in prison. Among the monks today, are there only Yixiu'an who pretend to be good in order to seek glory and bring shame to Buddhism? The Book of Songs says, 'There is no one who does not have a beginning, but few can persevere to the end.' Is this not worthy of vigilance?

A proverb says, 'People have blessings that can be cultivated and lifespans that can be extended.' This is discussed in terms of one lifetime, failing to investigate its root cause. If we truly discuss it in terms of three lifetimes, we can investigate its root cause, but fail to understand the changes within it. The so-called change is that one lifetime can include three lifetimes, and three lifetimes can manifest in one lifetime. Moreover, the cause and effect of three lifetimes and the cause and effect of one lifetime, although there are differences in the length of time,

實不出乎一心之作受也。何則。多見世人為善者反賤夭。為惡者反福壽。蓋其前世為善重者。今世雖為惡。惡不勝善。故福壽。前世為惡重者。今世雖為善。善不勝惡。故賤夭。而今世善惡之報。則又在來世。其或前世為善為惡不甚重者。今世所為稍勝之。即能變賤夭為福壽。變福壽為賤夭。故人宜通其變。勿礙乎三世。而怠其現修。昧乎一心之作受也。徑山古鼎和尚。生稟侏儒。唇褰縮。齒露齦。聲廝噪。膚腠皴臘。相工相之曰。爾之四賤相。萃乎侏儒之軀。平生不言而可知矣。師因自立誓。禱之於觀音大士。日持聖號無算。夜禮聖像以千計。如是修之二十年。忽賤相化為福相。唇舒緩而齒隱。聲圓潤而膚腠光膩。后與向之相工遇。賀曰。吾師今之相非昔之相矣。況陰騭紋已現。即當居顯位。大振宗風。其年出世隆教。自隆教遷寶陀。自寶陀升中竺徑山。不滿五年而三遷。居徑山十二年。壽七十九。師之修禱感驗。非獨能增福壽。又能變其形軀。如以物寄人庫藏。而就取之之易。亦可為吾人自怠者之勉焉。

混源禪師。住紫籜。既為庫司。壁記。復題其後云。滴水粒米。盡屬眾僧。務悅人情。理難支破。當思披毛戴角。歲月久長。明因果人。幸宜知悉。遺墨歲久。漫滅殆盡。后一山和尚來踵其席。重粉飾其壁

【現代漢語翻譯】現代漢語譯本：實際上，果報的產生不會超出我們一心所造作的承受範圍。為什麼這麼說呢？因為我們經常看到世上行善的人反而貧賤短命，作惡的人反而享福長壽。這是因為他們前世所做的善事非常重大，今世雖然作惡，但惡業無法勝過善業，所以仍然享福長壽。而前世作惡深重的人，今世即使行善，善業也無法勝過惡業，所以仍然貧賤短命。而今世所作的善惡之報，則要到來世才能顯現。如果前世所作的善惡都不是特別重大，那麼今世所為的善或惡稍微勝過另一方，就能將貧賤短命轉變為福壽，將福壽轉變為貧賤短命。所以，人們應該通達這種變化，不要被三世（過去世、現在世、未來世）的觀念所障礙，而懈怠了當下的修行，也不要迷惑於一心所造作和承受的道理。徑山古鼎和尚，天生身材矮小，嘴唇上翻收縮，牙齒外露，聲音嘶啞難聽，面板粗糙。相面的人對他說：『你的四種賤相都集中在你這矮小的身體上，一生不用說也能知道了。』古鼎和尚因此自己立下誓言，向觀音大士祈禱，每天持念聖號無數，夜晚禮拜聖像數千次。這樣修行了二十年，忽然賤相轉化為福相，嘴唇舒緩而牙齒隱沒，聲音圓潤而面板光滑細膩。後來與之前給他相面的相工相遇，相工祝賀他說：『大師現在的相貌與過去不同了，而且陰騭紋已經顯現，必定會身居顯位，大振宗風。』當年，古鼎和尚便出世弘揚佛法，從隆教寺遷到寶陀寺，又從寶陀寺升到中竺徑山寺，不到五年就陞遷了三次。在徑山寺住了十二年，享年七十九歲。古鼎和尚的修行祈禱所產生的感應，不僅能增加福壽，還能改變他的形體。這就像把東西寄存在別人的倉庫里，然後很容易就能取出來一樣，也可以用來勉勵我們這些懈怠的人。混源禪師，住在紫籜寺，擔任庫司（管理倉庫的僧人）。他在墻壁上記錄，又在後面題寫道：『一滴水、一粒米，都屬於眾僧所有，務必使人高興，道理難以打破。應當想到披毛戴角（指轉生為畜生償還業債），歲月漫長。明白因果的人，希望能夠知悉。』這些遺墨年代久遠，幾乎完全消失。後來一山和尚來接替他的位置，重新粉刷了墻壁。

【English Translation】 English version: In reality, the arising of karmic retribution does not go beyond the scope of what our own mind creates and receives. Why is this so? Because we often see in the world that those who do good are instead poor and short-lived, while those who do evil enjoy blessings and longevity. This is because the good deeds they did in their previous lives were very significant, so even though they do evil in this life, the evil karma cannot overcome the good karma, and they still enjoy blessings and longevity. On the other hand, those who did evil heavily in their previous lives, even if they do good in this life, the good karma cannot overcome the evil karma, and they remain poor and short-lived. And the retribution for the good and evil deeds done in this life will manifest in the next life. If the good and evil deeds done in the previous life were not particularly significant, then if the good or evil deeds done in this life slightly outweigh the other, it can transform poverty and short life into blessings and longevity, and transform blessings and longevity into poverty and short life. Therefore, people should understand this change, and not be hindered by the concept of the three times (past, present, and future), and become lazy in their current practice, nor be confused about the principle of what the mind creates and receives. The Venerable Guding of Jingshan Temple was born with a short stature, an upturned and contracted lip, exposed teeth, a hoarse voice, and rough skin. A physiognomist told him: 'Your four signs of lowliness are concentrated in your short body, and your life can be known without even speaking.' Therefore, the Venerable Guding made a vow to pray to the Bodhisattva Guanyin (Avalokiteśvara), reciting the holy name countless times every day and bowing to the holy image thousands of times every night. After practicing like this for twenty years, suddenly the signs of lowliness transformed into signs of blessings. His lips became relaxed and his teeth became hidden, his voice became round and smooth, and his skin became smooth and delicate. Later, he met the physiognomist who had previously read his face, and the physiognomist congratulated him, saying: 'Venerable Master, your current appearance is different from your past appearance, and the Yin Zhi Wen (lines indicating hidden merit) has already appeared, you will surely occupy a prominent position and greatly promote the teachings of the sect.' In that year, the Venerable Guding emerged to propagate the Dharma, moving from Longjiao Temple to Baotuo Temple, and then from Baotuo Temple to Zhongzhu Jingshan Temple, being promoted three times in less than five years. He lived in Jingshan Temple for twelve years and lived to the age of seventy-nine. The response generated by the Venerable Guding's practice and prayer can not only increase blessings and longevity, but also change his physical form. This is like depositing something in someone else's warehouse and then easily retrieving it, and it can also be used to encourage those of us who are lazy. Chan Master Hunyuan lived in Zixie Temple, serving as the storehouse manager (the monk who manages the warehouse). He recorded on the wall and wrote after it: 'A drop of water, a grain of rice, all belong to the Sangha, and it is necessary to please people, and the principle is difficult to break. One should think of wearing fur and horns (referring to being reborn as an animal to repay karmic debts), and the years are long. Those who understand cause and effect, I hope they can know this.' These relics were old and almost completely disappeared. Later, Venerable Yishan came to take his place and repainted the wall.

。親為書之。至今尚存。惟利是圖者。不可不自省。

老素首座。一生掩關潛伏。世無識之者。元天曆間。有禪人得其述懷山居偶書三偈真墨。請歸源先師著語。先師云。叢林皆以其不出世說法為恨。今讀此三偈。如金鐘大鏞一擊。眾響皆廢。謂之不說法。可乎。偈恐久而無聞。因如目記之。傳燈讀罷鬢先華。功業猶爭幾洛叉。午睡起來塵滿案。半檐閑日落庭華。尖頭屋子不嫌低。上有長林下有池。夜久驚飆掠黃葉。恰如篷底雨來時。浮世光陰日不多。題詩聊復答年華。今朝我在長松下。背立西風數亂鴉。

雁山羅漢寺證首座。目瞽。見道明白。每朝以掃地為佛事。有僧問云。者片田地。掃得乾淨也未。證豎起苕帚示之。又有僧問云。真凈界中。本無一塵。掃地作么。證亦豎起苕帚示之。樂清有山。名九牛。證嘗詠之以頌。曰。四五成群知幾年。春來秋去飽風煙。清池有水何曾飲。綠野不耕長自眠。個個腳跟皆點地。頭頭鼻孔盡遼天。尋常只在千峰頂。大地人來作么牽。

歸源。住薦福。一夕。與座下僧茶話。師舉。東坡訪佛惠泉禪師于蔣山。泉問云。大儒高姓。坡云。姓秤。泉云。是什麼秤。坡云。稱天下老和尚舌頭底秤。泉喝一喝。云。且道者一喝重多少。坡無語。師命僧各代一轉語。時無酬

【現代漢語翻譯】現代漢語譯本：親自為他寫了墓誌銘，至今還儲存著。那些只圖私利的人，不能不自我反省。老素首座，一生隱居不出，世上沒有人瞭解他。元朝天曆年間（1328-1330），有位禪人得到他所寫的《述懷山居偶書》三首偈的真跡，請歸源先師加以評語。先師說：『叢林中人都以他不出來說法為遺憾，如今讀這三首偈，就像敲響金鐘大鏞一樣，所有的聲音都消失了。說他沒有說法，可以嗎？』恐怕時間久了就沒人知道了，因此記錄下來。『傳燈讀罷鬢先華，功業猶爭幾洛叉。午睡起來塵滿案，半檐閑日落庭華。尖頭屋子不嫌低，上有長林下有池。夜久驚飆掠黃葉，恰如篷底雨來時。浮世光陰日不多，題詩聊復答年華。今朝我在長松下，背立西風數亂鴉。』雁山羅漢寺的證首座，眼睛失明，但見道明白。每天早上以掃地作為佛事。有僧人問：『這片田地，掃得乾淨了嗎？』證豎起苕帚給他看。又有僧人問：『真凈界中，本來就沒有一塵，掃地做什麼？』證也豎起苕帚給他看。樂清有座山，名叫九牛山。證曾經作頌詠歎它，說：『四五成群知幾年，春來秋去飽風煙。清池有水何曾飲，綠野不耕長自眠。個個腳跟皆點地，頭頭鼻孔盡遼天。尋常只在千峰頂，大地人來作么牽。』歸源禪師，住在薦福寺。一天晚上，與座下的僧人喝茶聊天。禪師舉例說：蘇東坡拜訪佛惠泉禪師于蔣山。惠泉禪師問：『大儒高姓？』蘇東坡說：『姓秤。』惠泉禪師問：『是什麼秤？』蘇東坡說：『稱天下老和尚舌頭的秤。』惠泉禪師大喝一聲。說：『且說這一喝有多重？』蘇東坡無話可說。禪師命令僧人各自代一句轉語，當時沒有人回答。

【English Translation】 English version: He personally wrote his epitaph, which is still preserved today. Those who only seek personal gain should reflect on themselves. Elder Su, throughout his life, secluded himself, and the world did not recognize him. During the Tianli era (1328-1330) of the Yuan Dynasty, a Chan practitioner obtained the authentic calligraphy of his 'Occasional Verses on Mountain Dwelling,' consisting of three verses, and requested Guiyuan, the former teacher, to comment on them. The former teacher said, 'The monastic community all regret that he did not come out to preach the Dharma. Now, reading these three verses is like striking a great golden bell; all other sounds cease. Can it be said that he did not preach the Dharma?' Fearing that the verses would be forgotten over time, he recorded them. 'Reading the Transmission of the Lamp, the temples have already turned white, yet one still contends for merit like grains of sand in the Ganges. Waking from a midday nap, the desk is covered in dust; the slanting sunlight of the half-eaves falls on the courtyard flowers. The pointed roofed hut is not considered too low; above it is a long forest, and below it is a pond. On long nights, a sudden gale sweeps through the yellow leaves, just like the rain coming under the awning. The time in this floating world is not much; I write poems to respond to the years. Today, I am under the tall pines, standing with my back to the west wind, counting the scattered crows.' The Elder Zheng of Luohan Temple on Yan Mountain was blind but had clear insight into the Dao. Every morning, he made sweeping the ground his Buddhist practice. A monk asked, 'Is this field swept clean?' Zheng raised his broom to show him. Another monk asked, 'In the realm of true purity, there is originally not a speck of dust; why sweep the ground?' Zheng also raised his broom to show him. There is a mountain in Yueqing called Nine Ox Mountain. Zheng once composed a eulogy for it, saying, 'Forming groups of four or five, who knows how many years; spring comes and autumn goes, filled with wind and smoke. The clear pond has water, but they never drink; the green fields are not cultivated, but they sleep naturally. Each heel is firmly planted on the ground; each nostril reaches the vast sky. Usually, they are only on the peaks of a thousand mountains; what are the people of the earth doing trying to pull them?' Guiyuan Chan Master resided at Jianfu Temple. One evening, he was having tea and conversation with the monks under his seat. The master cited the example of Su Dongpo visiting Chan Master Fohui of Huiquan at Jiangshan. Chan Master Huiquan asked, 'What is the great scholar's surname?' Su Dongpo said, 'My surname is Scale.' Chan Master Huiquan asked, 'What kind of scale?' Su Dongpo said, 'A scale for weighing the tongues of all the old monks in the world.' Chan Master Huiquan shouted loudly. He said, 'Tell me, how much does this shout weigh?' Su Dongpo was speechless. The master ordered the monks to each offer a turning phrase, but at that time, no one responded.

之者。惟源藏主起剪燭。一侍者咳嗽一聲。師笑云。源藏主剪燭。一侍者咳嗽。隨有定藏主請師自代。師云。洎不過此。源藏主。即溫之壽昌別源也。一侍者。即明之天童了堂也。二人同嗣其法。定藏主。即大慈天宇也。出竺西門。元至正間。江浙行省丞相達世鐵穆示公兼行宣政院事。便宣行事。特兩度馳檄。欲起師住天童．徑山。皆以老病辭。

溫州壽昌別源禪師。奉化人。久參歸源。志存擔荷。不躡余蹤。無際本公住江心。晚分座接衲。暨出世白鸐。無際以厚禮冀嗣其法。師笑而已。酬恩一薌。竟為歸源拈出。叢林皆服其為人。師三處移場。入門先修繕客館。凡所須物畢備。云衲至者如歸私室焉。年六十七。得微疾。與弟子仙巖皓長老徴詰數語。奄然而逝。姑蘇承天覺庵和尚。宗說兼通。人稱之為小大惠。元至元間。有華嚴宗講主某。奏請江南兩浙名剎易為華嚴教寺。升教班資居禪之上。奉旨南來。抵承天。次日。覺庵升堂。就為說法。博引華嚴一經宗旨。縱橫放肆。剖㭊諸師論解是非。若指諸掌。其時華嚴講主者。聞所未聞。大沾法益。且謂承天小寺長老尚如是。矧杭之鉅剎大宗師耶。因回奏。遂寢前旨。實覺庵之力也。

僧導。吳興人。元破江南。父被戮。母遭虜北行。導失乳。伯父收育之。逮

年十四。問伯父曰。人皆有父母。我獨無。伯父為言所以。因發憤求母。再問。我母面目何類。伯父曰。汝類之。遂攜鏡一奩隨行。習櫛發業以資衣食。涉十寒暑莫得。忽至河間府狀元縣。遇牧馬老軍與語。正虜其母人也。引導歸家。坐未定。俄有老媼自外入。語帶南音。導出鏡自照。貌與媼類。亟拜亟呼曰。娘。娘。媼問鄉里．姓名及生時歲月無差。於是母子相執大哭。鄉民聚觀。浹旬日。導欲奉母南歸。其家老幼不聽。因引母潛遁。達楊州。置小籃輿。坐母輿中。自負而行。十步一置。必四方膜拜。然後拜母。直抵四明補陀山。祈觀音大士現相。始還故里。既而導求出家。母從之。不久。母死。火化。灰爐中得小玉觀音一軀。至今留宜興南門外精舍中供養。精舍乃導所建也。

上天竺我庵無法師。黃巖人。從方山和尚落髮。依寂照于中竺。獲侍箋翰。有舅氏教庠老成。挽之更宗。於是見湛堂于演福。研精教部。寂照惜其去。作偈寄之云。從教入禪今古有。從禪入教古今無。一心三觀門雖別。水滿千江月自孤。后出世。既為湛堂嗣。仍爇一薌以報寂照。蓋其不以跡異而二其心也。寂照示寂時。師住四明延慶。遺書祝其力弘大蘇．少林二家宗趣而已。余無他言。師又于祭筵中拈香云。妙喜五傳最光𦦨。寂照一代

【現代漢語翻譯】現代漢語譯本十四歲時，他問伯父說：『別人都有父母，唯獨我沒有。』伯父告訴了他其中的緣由，因此他發憤尋找母親。再次詢問伯父：『我母親的面貌大概是什麼樣子？』伯父說：『和你相像。』於是他攜帶一面鏡子隨身，學習梳頭的手藝來維持衣食。經歷了十個寒暑也沒有找到。忽然到了河間府狀元縣，遇到一個放馬的老兵，與他交談，才知道老兵正是他母親家鄉的人。老兵引導他回到家中。還沒坐定，忽然有個老婦人從外面進來，說話帶著南方的口音。他拿出鏡子自己照，容貌與老婦人相像。他趕緊拜見並呼喊：『娘，娘。』老婦人問他的鄉里、姓名以及出生年月，沒有差錯。於是母子相擁大哭，鄉民聚在一起觀看。過了十天，道想要奉養母親回南方老家，他家的老老少少都不允許。於是他帶著母親悄悄地逃走了，到達揚州。他安置了一個小竹轎，讓母親坐在轎中，自己揹著轎子行走，每走十步就放下轎子，必定朝著四方膜拜，然後拜見母親。一直到達四明補陀山（普陀山），祈求觀音大士顯靈，才返回故鄉。不久之後，道請求出家，母親同意了。不久，母親去世，火化后，在灰爐中得到一尊小玉觀音像，至今還留在宜興南門外的精舍中供奉。精舍是道所建造的。

上天竺我庵無法師，黃巖人，跟隨方山和尚剃度出家，依止寂照于中竺，獲得侍奉筆墨的機會。有個舅舅在學校教書，是個老成的人，勸他改宗其他宗派。於是他拜見演福寺的湛堂，專心研究經教。寂照惋惜他的離去，作偈寄給他，說：『從教入禪古來有，從禪入教古今無。一心三觀門雖別，水滿千江月自孤。』後來無法師出世，既成為湛堂的繼承人，仍然點燃一炷香來報答寂照。大概是因為他不因為外在的差異而改變自己的內心。寂照圓寂時，法師住在四明延慶寺，遺書囑咐他努力弘揚大蘇（蘇軾）、少林二家的宗趣而已，沒有其他話。法師又在祭祀的宴席中拈香說：『妙喜五傳最光顯，寂照一代。』

【English Translation】 English version At the age of fourteen, he asked his uncle, 'Everyone has parents, but I alone do not.' His uncle told him the reason, and he resolved to seek his mother. He asked again, 'What does my mother look like?' His uncle said, 'She resembles you.' So he carried a mirror with him, learning the trade of hairdressing to support himself. He searched for ten years without success. Suddenly, he arrived at Zhuangyuan County in Hejian Prefecture, where he met an old soldier herding horses. Talking with him, he learned that the old soldier was from his mother's hometown. The old soldier led him home. Before he could sit down, an old woman came in from outside, speaking with a southern accent. He took out the mirror and looked at himself, and his appearance resembled the old woman's. He quickly bowed and called out, 'Mother, Mother.' The old woman asked about his hometown, name, and date of birth, and there were no discrepancies. So mother and son embraced and wept, and the villagers gathered to watch. After ten days, Dao wanted to take his mother back to their old home in the south, but her family would not allow it. So he secretly fled with his mother, arriving in Yangzhou. He set up a small bamboo sedan chair and had his mother sit in it, carrying the chair himself. He would put it down every ten steps, always prostrating in all directions before bowing to his mother. He went straight to Putuo Mountain (Mount Putuo) in Siming, praying for Guanyin (Avalokiteśvara) to manifest, before returning to his hometown. Soon after, Dao asked to become a monk, and his mother agreed. Not long after, his mother died. After cremation, a small jade Guanyin statue was found in the ashes, which is still enshrined in the hermitage outside the south gate of Yixing. The hermitage was built by Dao.

The Venerable Wu Fa of Wo'an Monastery in Upper Tianzhu, was a native of Huangyan. He was tonsured by the Venerable Fangshan and relied on Jizhao at Zhongzhu, where he had the opportunity to serve with writing. An uncle, a mature and experienced teacher, persuaded him to change his sect. So he visited Zhantang at Yanfu Temple and devoted himself to studying the scriptures. Jizhao regretted his departure and sent him a verse, saying, 'Entering Chan (Zen) from teaching has happened since ancient times, but entering teaching from Chan has never happened. Although the doors of the One Mind and Three Contemplations are different, the moon is solitary in a thousand rivers filled with water.' Later, the Venerable Wu Fa emerged into the world, becoming Zhantang's successor, and still burned incense to repay Jizhao. This was probably because he did not change his heart because of external differences. When Jizhao passed away, the Master was living at Yanqing Temple in Siming. He left a letter instructing him to strive to promote the teachings of the two schools of Dasu (Su Shi) and Shaolin, and nothing else. The Master also offered incense at the sacrificial banquet, saying, 'Miaoxi's five transmissions are the most glorious, Jizhao is one generation.'

甘露門。等閑觸著肝腦裂。冰雪忽作陽春溫。我思打失鼻孔日。是何氣息今猶存。天風北來歲云暮。掣電討甚空中痕。年若干。無疾坐蛻于白雲堂。

東巖和尚。江西人。年八十一。四眾舉住天童。維時天童隳弛之餘。師念年老。承此重任。不遑安處。召其徒東．圓．慶三人。而分命之曰。東。我與江鄉士民有緣。汝往代宣吾志。得財為建萬壽．乾元．寶閣。范銅成千如來像暨供具。汝其任之。曰。圓。汝諳吏事。城中官府汝膺承之。曰。慶。汝小心謹愿。和燮上下。考歷羸縮。惟汝為能。汝守衣閣。不五年而閣成像備。推余貲就像山堤海田一區。以膽齋盂。官府恬凞。上下雍肅。雖出三人之力。茍非師規訓有素。焉能卒使之然耶。近見為人師者。務在肥其黨類。視常住隳弛如行路人視道旁棄捨。略不為意。可怪也哉。

斷橋和尚。為人峻硬。于衲子謹許可。住國清日。泳象潭為首座。垢古田為書記。藏主失其名氏。結夏秉拂。升堂敘謝。乃云。首座見前輩來。不在稱譽。書記提唱語。如畫人物。種種俱備。但欠點眼爾。藏主提唱語卻不知說個什麼。他時後日也道在老僧會中辨事來。是其以主法為己任。不肯少損威光。迷謬後學。雖曰抑之。實欲扶之也。今之主法者。自家眼既不明。務以甜糖蜜水取悅于

【現代漢語翻譯】現代漢語譯本甘露門。等閑觸著肝腦碎裂。冰雪忽然變成陽春的溫暖。我思念丟失鼻孔的日子，如今還剩下什麼氣息？天風從北方吹來，一年將盡。閃電劃過，又到哪裡去尋找空中的痕跡？（東巖和尚）年齡八十多歲，在白雲堂無疾而終。

東巖和尚，江西人。八十一歲。四眾推舉他住持天童寺。當時天童寺破敗不堪，和尚考慮到自己年老，承擔如此重任，不敢安逸。召集他的弟子東、圓、慶三人，分別命令他們說：『東，我與江西的士民有緣分，你代替我宣揚我的志向，得到錢財用來建造萬壽、乾元（唐玄宗年號，758年-760年）、寶閣，用銅鑄造成千如來像以及供具，你負責這件事。』對圓說：『你熟悉官府事務，城中官府的事情由你應付。』對慶說：『你小心謹慎，和睦上下，考察歷年的盈餘和虧損，只有你能勝任。你負責管理衣閣。』不到五年，寶閣建成，佛像和供具齊備。拿出剩餘的錢財購買象山堤的海田一區。官府安靜，上下和睦恭敬。雖然是三人的力量，如果不是和尚平時有素的規訓，怎麼能最終使他們做到這樣呢？近來看見為人師者，只想著讓自己的黨羽富裕，看待常住寺廟的破敗就像路人看待路旁的廢棄房屋，一點也不在意。真是奇怪啊。

斷橋和尚，為人嚴厲剛正，對僧人的認可非常謹慎。住在國清寺的時候，泳象潭擔任首座，垢古田擔任書記，藏主的名字已經失傳。結夏安居時秉拂說法，升座說法時敘述感謝之意，於是說：『首座見到前輩來，不在於稱讚和讚譽；書記的提唱語，就像畫人物一樣，種種都具備，只是缺少點睛之筆罷了。藏主的提唱語卻不知道說了些什麼。他日後日也說在老僧的法會中辨事。』這是他以主持佛法為己任，不肯稍微減損自己的威光，迷惑錯誤的後學。雖然說是壓制他們，實際上是想要扶持他們。現在的主法者，自己眼力既然不明，就想著用甜言蜜語來取悅於人。

【English Translation】 English version The Gate of Sweet Dew. Carelessly touched, the liver and brain shatter. Ice and snow suddenly turn into the warmth of spring. I think of the days when I lost my nostrils, what breath remains now? The heavenly wind blows from the north, and the year is coming to an end. Lightning flashes, where can one find traces in the sky? (Dongyan Monk) was over eighty years old and passed away without illness in Baiyun Hall.

Dongyan Monk, a native of Jiangxi. Eighty-one years old. The four assemblies elected him to be the abbot of Tiantong Temple. At that time, Tiantong Temple was dilapidated, and the monk, considering his old age, took on such a heavy responsibility and dared not be at ease. He summoned his disciples Dong, Yuan, and Qing, and ordered them separately, saying: 'Dong, I have a connection with the gentry and people of Jiangxi, you will promote my aspirations on my behalf, and use the money obtained to build the Wanshou, Qianyuan (Emperor Xuanzong of Tang Dynasty's reign title, 758-760), and Treasure Pavilions, and cast thousands of Tathagata statues and offerings with copper, you are responsible for this matter.' He said to Yuan: 'You are familiar with government affairs, and you will deal with the affairs of the government in the city.' He said to Qing: 'You are careful and prudent, harmonious with superiors and subordinates, and you can examine the annual surpluses and deficits, only you can do it. You are responsible for managing the clothing pavilion.' In less than five years, the Treasure Pavilion was built, and the Buddha statues and offerings were complete. He took the remaining money to buy a sea field area on the Xiangshan Dike. The government was quiet, and the superiors and subordinates were harmonious and respectful. Although it was the strength of three people, if it were not for the monk's usual training, how could they have ultimately made them do this? Recently, I have seen teachers who only think about enriching their own cliques, and treat the dilapidation of the permanent temple like passers-by treat abandoned houses on the roadside, and they don't care at all. It's really strange.

Duanqiao Monk, a stern and upright person, was very cautious in his approval of monks. When he lived in Guoqing Temple, Yongxiangtan served as the head seat, Gougutian served as the secretary, and the name of the storehouse manager has been lost. During the summer retreat, he held the whisk and preached the Dharma, and when he ascended the seat to preach, he narrated his gratitude, and then said: 'The head seat sees the predecessors coming, not in praise and praise; the secretary's preaching language is like painting characters, everything is complete, but it lacks the finishing touch. The storehouse manager's preaching language does not know what he said. He also said in the old monk's Dharma assembly to handle affairs in the future.' This is because he takes it as his responsibility to preside over the Dharma, and he is unwilling to slightly reduce his prestige, and confuse the wrong later students. Although it is said to suppress them, in fact, he wants to support them. The current masters of the Dharma, since their own eyesight is unclear, want to please people with sweet words.

人。冀其感作法嗣。嗚呼。使斷橋見此浮靡。豈惟唾罵而已哉。

鎮江普照寺嘉吉祥者。山東人也。黑而瘠。肌類梵僧。早歲稟父母求出俗。父母責以無後爲大。因從娶。育二子。始獲為沙門。習唯識業。至元二十五年。薩禪皇帝創立江淮三十六御講所。普照居其一。詔師主之。講說外。日讀華嚴。以十卷為常課。與雲南端無念相友。無念。唯識宗之魁也。與師詳論佛理。無念或有少失。師正言救之。無念無不誠服。臨終火浴。舍利甚伙。其徒留骨石。貯以髹函。奉二十年。始建塔于丹徙雩山。逮入塔日。開視。但見舍利沾綴函袱。若蜂屯蟻聚。觸之熠熠然也。鎮江之民多有圖其像祠之。稱為吉祥佛云。

明州海會寺僧子安。元至正癸卯秋。買山寶𣄢市之上建庵。開基。見古葬三[穴/毛/以]。以土實之。庵成。得病。一夕。夢入酆都。有三人衣冠甚古。列跪獄帝前訴安。曰。安。他生姓趙。名仕宏。曾為吏。以私屈我流遠。同受屈者四人。既獲肆赦。一人生修白業。死即超度。惟我三人前後死。同葬於此。今來又壞我陰宅。冤亦深矣。本共力殛之。念其為吏時嘗供僧八十員。今乃得為僧。故不敢爾。獄帝召安致前。責還其地。安受責。既覺。忽聞誠實之言。毋爽者三聲。次日。設凈筵。命榮枯木為說

【現代漢語翻譯】現代漢語譯本：人們希望他能有所感悟，繼承佛法。唉！如果斷橋（指唐代詩人孟郊）看到這種浮華奢侈的景象，難道只會唾罵而已嗎？鎮江普照寺的嘉吉祥（僧人法號），是山東人。他面板黝黑而消瘦，肌肉像梵僧一樣。早年稟告父母想要出家，父母以沒有後代為重而責備他，因此先娶妻，生了兩個兒子，才得以成為沙門（出家僧人）。他學習唯識宗的理論。元至元二十五年（1288年），薩禪皇帝（元世祖忽必烈）創立江淮三十六御講所，普照擔任其中之一的主講，奉詔主持。講經說法之外，他每天誦讀《華嚴經》，以十卷為日常功課。他和雲南的端無念（僧人法號）是朋友。無念是唯識宗的領袖人物。他和吉祥法師詳細討論佛理，無念有時出現小的失誤，吉祥法師會用正確的言論糾正他，無念沒有不誠心信服的。臨終火化，舍利非常多。他的弟子們保留了他的骨灰，用塗漆的盒子儲存起來，供奉了二十年，才在丹徒雩山建造佛塔。到了入塔的那天，打開盒子一看，只見舍利沾滿了盒子和包裹，像蜂群蟻群聚集一樣，觸碰它們會發出閃閃的光芒。鎮江的百姓大多畫了他的畫像來祭祀他，稱他為吉祥佛。明州海會寺的僧人子安，元至正癸卯年（1363年）秋天，在寶𣄢市上面買了一塊山地建造庵堂。在開挖地基的時候，發現了三座古墓。他用土填平了它們。庵堂建成后，他得了病。一天晚上，他夢見自己進入了酆都（陰間地府）。有三個穿著古代服飾的人，跪在閻王面前控告子安，說：『子安，他前世姓趙，名仕宏，曾經做過官，因為徇私枉法而使我們被流放到遠方。和我們一樣受到冤屈的有四個人，在獲得大赦之後，有一個人修行善業，死後就超度了。只有我們三個人先後死去，一同埋葬在這裡。現在他又破壞了我們的陰宅，冤情實在太深了。本來我們合力要殺死他，但考慮到他做官的時候曾經供養過八十位僧人，現在才得以出家為僧，所以不敢這樣做。』閻王召來子安，責令他歸還那塊土地。子安受到責備，醒來后，忽然聽到『誠實之言，毋爽』三聲。第二天，他設定了乾淨的筵席，命令榮枯木（僧人法號）為他們說法。

【English Translation】 English version: People hoped that he would be inspired and inherit the Dharma. Alas! If Duanqiao (referring to Meng Jiao, a poet of the Tang Dynasty) were to see this extravagant scene, would he only scold it? Jia Jixiang (Dharma name of a monk) of Puzhao Temple in Zhenjiang, was a native of Shandong. He was dark and thin, his muscles like those of a Brahmin monk. In his early years, he asked his parents for permission to leave the secular world, but his parents rebuked him for the importance of having descendants, so he first married and had two sons before he was able to become a Shramana (ordained monk). He studied the theory of the Vijnanavada school. In the twenty-fifth year of Zhiyuan of the Yuan Dynasty (1288 AD), Emperor Sazhen (Kublai Khan, Emperor Shizu of Yuan) established thirty-six imperial lecture halls in Jianghuai, and Puzhao served as the main lecturer in one of them, under imperial decree. In addition to lecturing on the scriptures, he recited the Avatamsaka Sutra daily, with ten volumes as his daily practice. He was friends with Duan Wunian (Dharma name of a monk) of Yunnan. Wunian was a leading figure in the Vijnanavada school. He discussed Buddhist principles in detail with Dharma Master Jixiang, and when Wunian occasionally made minor mistakes, Dharma Master Jixiang would correct him with accurate statements, and Wunian would sincerely accept them. At the time of his cremation, there were many relics. His disciples kept his ashes, stored in a lacquered box, and venerated them for twenty years before building a pagoda for them on Yushan Mountain in Dantu. On the day of the enshrinement in the pagoda, when the box was opened, only relics were seen covering the box and wrapping, like swarms of bees and ants gathering, and touching them would emit a glittering light. The people of Zhenjiang mostly painted his portrait to worship him, calling him the Auspicious Buddha. The monk Zian of Haihui Temple in Mingzhou, in the autumn of the year Guimao of the Zhizheng reign of the Yuan Dynasty (1363 AD), bought a mountain land above Bao𣄢 Market to build a hermitage. When excavating the foundation, he discovered three ancient tombs. He filled them with soil. After the hermitage was completed, he fell ill. One night, he dreamed that he had entered Fengdu (the underworld). Three people dressed in ancient costumes knelt before King Yama to accuse Zian, saying, 'Zian, in his previous life his surname was Zhao, his name was Shihong, and he was once an official who perverted the law for personal gain, causing us to be exiled to distant lands. There were four of us who suffered the same injustice, and after being granted amnesty, one of us cultivated good deeds and was liberated after death. Only the three of us died one after another and were buried here together. Now he has destroyed our Yin residence again, and the injustice is truly profound. Originally, we were going to kill him together, but considering that he had once offered food to eighty monks when he was an official, and that he was now able to become a monk, we dared not do so.' King Yama summoned Zian and ordered him to return the land. Zian was reprimanded, and after waking up, he suddenly heard the words 'Honest words, do not fail' three times. The next day, he set up a clean feast and ordered Rong Kumu (Dharma name of a monk) to speak Dharma for them.

戒。安病隨愈。遂拆庵。復封馬鬣而去。

史僉事者。鄲城人。名銓。字衡甫。父憲夫。南臺丈夫。至正辛丑。與余會於鄞。極贊佛家持誦功德甚大。且言親見二事。信不可誣。燕京有士人。常誦胝天咒。忽一夕有厖眉老人扣門相告曰。某非人。乃龍也。因行雨失職。上帝有譴。愿求一庇。士人曰。我何聖而能庇汝。老人曰。君持胝天咒。功德無量。言訖。老人不見。后數日。偶左手拇指甲下隱隱微痛。視之。有一細物如線。長三四分。其色紅。狀如龍。士人持咒如故。於是夜。老人再至。謝曰。賴庇獲免。愿公即今以手舒出牕外。既從之。須臾。雷雨大作。但見一龍擘天飛去。濟寧有信士。好打坐。凡二十餘年。一日。報家人言。我去矣。於是坐脫。家人以其身推倒就枕。乃呼曰。無如是。無如是。即起躍入池中死。后凡遇親舊。乃呼其姓名。與之談論如生。或索酒飲。人以酒滴瀝池中。即謝云。構了。如是者半年。後有僧乞食。至其家。聞池中有作人語。僧振威喝云。二十年打坐。工夫焉在。因此寂然。史公晚年禪誦惟謹。為是二事而起信爾。

洪武五年。余客上虞。夏蓋湖積慶精舍。偶一朝。有俞安人者。自百官市來。長跪於前。自陳曰。吾與吾夫不相得。發心修凈土已七八年矣。近一二年中。每

【現代漢語翻譯】現代漢語譯本：他持守戒律，疾病也隨著痊癒。於是拆除了茅庵，重新封好了墳墓就離開了。

史僉事，是鄲城人，名叫銓（含義：銓衡），字衡甫。他的父親憲夫，是南臺的正直之士。至正辛丑年（1361年），我和他在鄞地相會，他極力稱讚佛家持誦的功德非常大，並且說親眼見過兩件事，相信不是虛假的。燕京有位讀書人，經常持誦胝天咒。忽然有一天晚上，有位長著濃眉的老人敲門告訴他說：『我不是人，是龍。因為行雨時失職，上帝要降罪於我，希望求得您的庇護。』讀書人說：『我有什麼神聖的能力可以庇護您呢？』老人說：『您持誦胝天咒，功德無量。』說完，老人就不見了。過了幾天，偶然發現左手拇指指甲下隱隱作痛，仔細一看，有一個細小的東西像線一樣，長三四分，顏色是紅色的，形狀像龍。讀書人像往常一樣持咒。於是在這天晚上，老人再次來到，感謝他說：『承蒙您的庇護，我得以免罪。希望您現在用手把它伸到窗外。』讀書人聽從了他。一會兒，雷雨大作，只見一條龍破空飛去。濟寧有位信士，喜歡打坐，已經有二十多年了。有一天，他告訴家人說：『我要走了。』於是坐著圓寂了。家人把他的身體推倒放在枕頭上，他就呼喊說：『不要這樣，不要這樣。』隨即起身跳入池中死了。後來凡是遇到親戚朋友，就呼喊他們的姓名，和他們談論就像活著一樣，有時索要酒喝。人們把酒滴到池中，他就感謝說：『足夠了。』像這樣持續了半年。後來有位僧人乞討食物，來到他家，聽到池中有人在說話。僧人厲聲呵斥說：『二十年打坐，功夫在哪裡？』因此池中寂靜無聲。史公晚年禪修誦經非常謹慎，就是因為這兩件事而生起了信心。

洪武五年（1372年），我客居在上虞，住在夏蓋湖的積慶精舍。偶然有一天，有位俞安人，從百官市來，長跪在我面前，自己陳述說：『我和我的丈夫不和睦，發心修習凈土已經七八年了。近一兩年中，每'

【English Translation】 English version: He observed the precepts, and his illness healed accordingly. Thereupon, he dismantled the hermitage and re-sealed the tomb before departing.

The Vice-Director Shi, a native of Dancheng, was named Quan (meaning: to weigh), with the courtesy name Hengfu. His father, Xianfu, was an upright man from Nantai. In the year Xinchou of the Zhizheng era (1361), I met him in Yin, where he highly praised the immense merit of reciting scriptures in Buddhism, and stated that he had personally witnessed two events, which he believed to be true. In Yanjing, there was a scholar who often recited the Dhṛti mantra. Suddenly, one night, an old man with thick eyebrows knocked on his door and said, 'I am not human, but a dragon. Because I failed in my duty of causing rain, the Emperor of Heaven is about to punish me. I wish to seek your protection.' The scholar said, 'What sacred power do I have to protect you?' The old man said, 'You recite the Dhṛti mantra, and your merit is immeasurable.' After speaking, the old man disappeared. Several days later, he happened to feel a faint pain under the nail of his left thumb. Upon closer inspection, there was a tiny object like a thread, about three or four fen long, red in color, and shaped like a dragon. The scholar continued to recite the mantra as usual. That night, the old man came again, thanking him and saying, 'Thanks to your protection, I have been spared. I hope you will now extend it out of the window with your hand.' The scholar complied. After a while, thunder and rain arose, and a dragon was seen soaring into the sky. In Jining, there was a devout believer who enjoyed meditating for more than twenty years. One day, he told his family, 'I am leaving.' Then he passed away while sitting. When his family pushed his body down onto the pillow, he cried out, 'Don't do that, don't do that.' Immediately, he got up and jumped into the pond and died. Later, whenever he met relatives and friends, he would call out their names and talk to them as if he were alive, sometimes asking for wine to drink. People would drip wine into the pond, and he would thank them, saying, 'Enough.' This continued for half a year. Later, a monk came to his house begging for food and heard someone speaking in the pond. The monk shouted sternly, 'Twenty years of meditation, where is your skill?' As a result, the pond became silent. In his later years, Shi Gong was very diligent in his Chan practice and scripture recitation, and it was because of these two events that he developed faith.

In the fifth year of the Hongwu era (1372), I was a guest in Shangyu, residing at the Jiqing Hermitage by Lake Xiagai. One day, a woman named Yu Anren came from Baiguan Market, knelt before me, and stated, 'My husband and I are not compatible, and I have been practicing Pure Land for seven or eight years. In the past year or two, every'

于澄心靜坐時。聞空中細樂及鸛鸜之聲洋洋焉。余自謂為勝境現前。或謂是魔境。請禪師決之。予曰。是汝因聞經中有風吹百寶行樹。其音如百千眾樂。乃眾鳥之聲。一時同作之文。信之既篤。根於八識田中。無由除去。靜定之中。乃發現耳。汝后若再見此境。不得作勝想。亦不得作魔想。當頭與他一坐坐斷。便見唯心凈土。本性彌陀。全體皆是。豈在十萬億遐方國土之外耶。俞以手指自胸曰。吾自此疑團泮矣。

臺州廣孝秋江湛禪師。黃巖斷江人。幼隸里之化城寺落髮。寺之右有巖壁極高聳。名松巖。其巔有法輪寺基。五代唐時勤禪師所創。以久廢。遺址蕪沒。師一日至其處。縱觀不覺凄感。如久客乍歸。戀戀不忍去。於是就傍鉅石下禪定。鄉民聞之。相勸送食。出資僦工興造。不數年成叢林。又于寺之後岡建塔。作歸藏計。忽一日。督其徒聞塔。尋遣人遍請。凡往來者。約日俱到山譯別。至期。道俗坌集。師於是令法輪住持通道原等設饌生祭。眾駭異。以為年耄潦倒。師促之愈急。逐出草具致祭。師坐堂上受食。餘者與徒眾一一沾味。信等讀文哭泣。師亦墮淚。於是起行入[穴/毛/以]中安坐。時檀越周衡之以觀音像求贊。及眾乞遺偈。皆迅筆為書。少頃氣絕。某年四月二十三日也。師遺命肉未冷即壅土

【現代漢語翻譯】現代漢語譯本：在澄心（指心境澄澈之時）的時候，我聽到空中傳來細微的音樂聲以及各種鳥類的鳴叫聲，聲音非常洪亮。我自認為這是殊勝的境界顯現，但也有人說是魔境。我請禪師來判斷。禪師說：『這是因為你聽經時，聽到了風吹百寶行樹，發出的聲音如同成百上千種樂器合奏。還有各種鳥類的聲音，一時同時發出的描述。你對此深信不疑，這種觀念已經深深紮根於你的八識田中，無法去除。在靜定之中，這種景象就顯現出來了。你以後如果再見到這種境界，不要認為是殊勝的景象，也不要認為是魔境。當頭一棒，將它截斷。就能見到唯心凈土，本性彌陀（指自性就是阿彌陀佛），一切都是自性的顯現。難道還在十萬億遙遠國土之外嗎？』俞用手指著自己的胸口說：『我從此疑團解開了。』

臺州廣孝秋江湛禪師，是黃巖斷江人。年幼時在鄉里的化城寺出家。寺廟的右邊有一處巖壁非常高聳，名叫松巖。松巖頂上有法輪寺的遺址，是五代唐時（907年-960年）勤禪師所建立的，但已經荒廢很久了，遺址也被荒草淹沒。禪師有一天來到這裡，四處觀看，不禁感到淒涼和傷感，好像久居他鄉的遊子突然回到了故鄉，戀戀不捨，不忍離去。於是就在旁邊的巨石下禪定。鄉民們聽說了這件事，互相勸說，送來食物，並出資僱工興建寺廟。沒過幾年，就建成了一座叢林。禪師又在寺廟後面的山岡上建造了一座塔，作為歸藏之處。忽然有一天，禪師督促他的弟子們建造塔。隨後派人四處邀請，凡是往來的人，都約定日期一起到山裡告別。到了約定的日期，僧俗人等都聚集在一起。禪師於是命令法輪寺的住持通道原等人準備齋飯進行生祭。眾人都感到非常驚訝，認為禪師年老糊塗了。禪師催促他們更加緊迫。最終拿出草具進行祭祀。禪師坐在堂上接受供養，其餘的食物分給徒弟們一一品嚐。通道原等人讀祭文時哭泣，禪師也流下了眼淚。於是起身進入墓穴中安坐。當時檀越周衡之用觀音像請求禪師讚頌，以及眾人乞求遺偈，禪師都迅速地寫了出來。不久之後就斷氣了。時間是某年四月二十三日。禪師遺命肉身未冷就用土封起來。

【English Translation】 English version: At the time of clarifying the mind (referring to a state of clear and pure mind), I heard subtle music in the air, as well as the sounds of various birds, which were very loud. I thought to myself that this was the manifestation of a supreme state, but some said it was a demonic realm. I asked the Chan master to judge. The Chan master said, 'This is because when you heard the sutra, you heard about the wind blowing through rows of trees adorned with hundreds of treasures, making sounds like hundreds and thousands of musical instruments playing together. There were also the sounds of various birds, described as happening all at once. You deeply believed in this, and this concept has taken root in your eighth consciousness field, making it impossible to remove. In the midst of stillness and concentration, this scene manifests. If you see this state again in the future, do not think of it as a supreme state, nor think of it as a demonic realm. Strike it down head-on, severing it completely. Then you will see the Pure Land of Mind-Only, the Amitabha (referring to the self-nature being Amitabha Buddha), everything is a manifestation of self-nature. Is it really beyond hundreds of thousands of millions of distant lands?' Yu pointed to his chest and said, 'My doubts have been resolved from this point on.'

Chan Master Qiujiang Zhan of Guangxiao Temple in Taizhou was a native of Duanjiang in Huangyan. He became a monk at Huacheng Temple in his hometown at a young age. To the right of the temple was a very high cliff called Songyan (Pine Cliff). At the top of Songyan was the site of Falun Temple (Dharma Wheel Temple), which was founded by Chan Master Qin during the Five Dynasties and Tang Dynasty (907-960 AD), but had been abandoned for a long time, and the ruins were overgrown with weeds. One day, the Chan master came to this place, looked around, and couldn't help but feel desolate and sad, as if a traveler who had been away from home for a long time had suddenly returned to his hometown, reluctant to leave. So he meditated under a large rock next to it. The villagers heard about this, persuaded each other, sent food, and invested in hiring workers to build the temple. In just a few years, a monastery was built. The Chan master also built a pagoda on the hill behind the temple as a place of return. Suddenly one day, the Chan master urged his disciples to build the pagoda. Then he sent people around to invite everyone who came and went to say goodbye in the mountains on the appointed date. On the appointed date, monks, nuns, and laypeople gathered together. The Chan master then ordered the abbot of Falun Temple, Xindao Yuan, and others to prepare a vegetarian meal for a living sacrifice. Everyone was very surprised, thinking that the Chan master was old and confused. The Chan master urged them even more urgently. Finally, they took out straw tools for the sacrifice. The Chan master sat in the hall and received offerings, and the rest of the food was distributed to the disciples to taste one by one. Xindao Yuan and others wept while reading the sacrificial text, and the Chan master also shed tears. Then he got up and entered the tomb to sit in meditation. At that time, benefactor Zhou Hengzhi asked the Chan master to praise the Guanyin (Avalokiteśvara) statue, and the crowd begged for a farewell verse, which the Chan master quickly wrote. Soon after, he passed away. The date was April 23rd of a certain year. The Chan master left instructions to seal the body with soil before it cooled.

閉之。眾不忍。次日始閉。樹塔其上。師之族姓及嗣法出世事。見諸用章俊公所著傳云。

道場及庵信禪師。婺州人。嗣仰山雪巖。有實行。四海禪衲切于究明生死者。樂從焉。有數尼亦求就堂前寄單。隨眾聽法。不逞之曹求職用不允。誣告師狎尼。私相與亂。被追到杭。拘五陌家。一夕。無疾而化。阇維。設利精瑩。誣者反坐。靈隱平山嗣其法。

仰山雪巖和尚。婺州人。立志超卓。非其人不與交。早歲見無準于徑山。因鑄鐘。令作疏語。師成偈云。通身只是一張口。百鍊爐中袞出來。斷送夕陽歸去後。又催明月上樓臺。於是命居侍司。職滿。準別請代職者。師不欲與是人交取。望見準送入門。即伏牕檻。作嘔吐聲甚厲。準知其情。故指云。此子無福。職始解已。得嘔血病。大怒之。師絕不為意。暨出世。嗣法薌雖屢屢拈出。不著於人。有云。破蒲團上。地裂天崩。不從人得云云。復懷香就座。至仰山。始為無準焚卻。尚有有準的。無準的之語。余謂雪巖年少被邁氣使。而無準為一代宗師。不能含忍。致父子情乖如此。凡據大方。握麈拂者。亦足自鑒。

中峰和尚。杭州人。既投師祝髮受具。決志參究。不到古人堂奧不已。時高峰和尚負仰山雪巖左券。居天目師子巖。立死關。誓不接衲。一見師

大喜。授以話頭。師勵精咨決。因誦金剛經。至荷擔如來阿耨多羅三藐三菩提處。恍然徹悟。自是惠辯無礙。上至君王宰輔。下至三教俊英。莫不傾誠問道。所著書及語錄若干卷。弟子則天如遍集。奏入大藏。追贈普應國師之號。師形模魁碩。稍俯首則氣喘。常平目安坐。凡請求法語。以兩頭陀扛紙。信筆書之。

布衲禪師。明州定海人。得旨訣于高峰。嘗賡續永明山居詩。其意趣不相上下。而句法圓熟。間有過之者。臨終書偈。坐逝中天竺桂子堂。火余。設利頗多。

誠止巖。住杭之虎跑。初參布衲。次見天池元翁信公有省。嗣其法。虎跑產業素薄。有僧數十人。師每日托缽贍之。祁寒溽暑不少懈。年老示疾。坐逝。

珙石屋。見及庵于道場。后隱居吳興霞浦山。以清苦自持。不幹檀施。茍絕食。飲水而已。為人慈詳閔物。作為伽陀多警發語。真末世善知識也。

無見禪師。仙居葉氏子。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。不分粗細。遷化火浴。忽胸堂中清水逆出如瓶注。得舍利大如菽。光耀

【現代漢語翻譯】現代漢語譯本：非常高興。傳授給他話頭（禪宗用語，指引發參禪者開悟的語句或公案）。這位禪師奮發努力，深入研究。因為誦讀《金剛經》，到『荷擔如來阿耨多羅三藐三菩提』（承擔如來無上正等正覺的重任）之處，忽然徹底領悟。從此以後，他的智慧和辯才沒有阻礙。上至君王宰輔，下至三教（儒釋道）的傑出人物，沒有不傾心誠意向他請教的。他所著的書籍和語錄有很多卷。他的弟子天如（人名）廣泛收集，進獻到大藏經中。朝廷追贈他普應國師的稱號。這位禪師身材魁梧高大，稍微低下頭就會氣喘。他常常平靜安穩地坐著。凡是請求他開示佛法的，就由兩個頭陀（苦行僧）扛著紙，他隨意書寫。

布衲禪師，明州定海（今浙江寧波定海區）人。從高峰（人名）處得到旨訣（精要的開示）。曾經續寫永明（人名）山居詩，他的意趣與永明不相上下，而且句法圓熟，有時還超過永明。臨終時寫下偈語，在天竺桂子堂坐化圓寂。火化后，留下很多舍利。

誠止巖，住在杭州的虎跑寺。起初參拜布衲禪師，後來見到天池元翁信公（人名）有所領悟，繼承了他的法脈。虎跑寺的產業向來貧薄，有僧人幾十人。誠止巖禪師每天托缽乞食來供養他們，嚴寒酷暑沒有絲毫懈怠。年老時示現疾病，坐化圓寂。

珙石屋，在道場見到及庵（人名）而有所領悟。後來隱居在吳興（今浙江湖州）的霞浦山，以清貧刻苦自持，不接受信徒的佈施。有時斷絕食物，只喝水而已。他為人慈祥，憐憫眾生。所作的伽陀（偈頌）大多是警醒發人深省的語句，真是末世的善知識啊。

無見禪師，仙居（今浙江仙居縣）葉氏之子。世代以儒學為業。他以傑出的才能掌管天寧古田寺的內務。在瑞巖參拜方山禪師，完全領會了他的要領。於是毅然決然地與可藏主（人名）一起到華頂，尋找宋朝高庵（人名）所居住的舊址，結茅為廬而居住。於是他的道化大為盛行，學者雲集。道俗認為沒有田地無法蓄養大眾，常常拿著田地契約來佈施。禪師都拒絕了。他冬天夏天都只穿一件衲衣，食物只求充飢，不分粗細。遷化（圓寂）后火化，忽然從胸膛中涌出清水，像瓶子傾倒一樣。得到舍利大如豆子，光芒耀眼。

【English Translation】 English version: He was overjoyed. He was given a 'hua tou' (話頭, a Chan Buddhist term referring to a key phrase or koan used to trigger enlightenment). The master diligently contemplated and resolved it. He recited the Diamond Sutra, and when he reached the part about 'bearing the burden of Anuttara-Samyak-Sambodhi of the Tathagata' (荷擔如來阿耨多羅三藐三菩提, bearing the responsibility of the Tathagata's unsurpassed, complete enlightenment), he suddenly had a thorough awakening. From then on, his wisdom and eloquence were unimpeded. From emperors and high officials to outstanding figures of the three teachings (Confucianism, Buddhism, and Taoism), all sincerely sought his teachings. He authored several volumes of books and recorded sayings. His disciple Tianru (天如, a person's name) widely collected them and presented them to the Tripitaka. He was posthumously awarded the title of National Teacher Puying (普應國師). The master was tall and robust. He would pant if he lowered his head slightly. He often sat peacefully and calmly. Whenever someone requested Dharma teachings, two 'dhuta' (頭陀, ascetic monks) would carry paper, and he would write freely.

Chan Master Bunu (布衲禪師) was from Dinghai, Mingzhou (明州定海, present-day Dinghai District, Ningbo, Zhejiang). He received essential instructions from Gaofeng (高峰, a person's name). He once continued the mountain dwelling poems of Yongming (永明, a person's name), and his sentiments were comparable, with his phrasing being even more polished, sometimes surpassing Yongming's. At the time of his death, he wrote a verse and passed away while sitting in the Guizi Hall of Zhongtianzhu Temple. After cremation, there were many 'sarira' (舍利, relics).

Chengzhi Yan (誠止巖) resided at Hupao Temple in Hangzhou. He initially visited Chan Master Bunu, and later, upon seeing Tianchi Yuanweng Xingong (天池元翁信公, a person's name), he had an awakening and inherited his Dharma lineage. Hupao Temple's property was traditionally meager, with several dozen monks. Master Chengzhi Yan would beg for alms daily to support them, without any懈怠 (xie dai, negligence) in the severe cold or humid heat. In his old age, he manifested illness and passed away while sitting.

Gong Shiwu (珙石屋) had an awakening upon seeing Ji'an (及庵, a person's name) at the Daocheng Temple. Later, he lived in seclusion in Xiapu Mountain in Wuxing (吳興, present-day Huzhou, Zhejiang), maintaining himself with purity and austerity, not accepting donations from patrons. He sometimes abstained from food, only drinking water. He was kind and compassionate to all beings. His 'gatha' (伽陀, verses) were mostly awakening and thought-provoking, truly a virtuous teacher in the degenerate age.

Chan Master Wujian (無見禪師) was a son of the Ye family from Xianju (仙居, present-day Xianju County, Zhejiang). His family had been engaged in Confucian scholarship for generations. With his outstanding talent, he managed the internal affairs of Tianning Gutian Temple. He visited Chan Master Fangshan at Ruiyan Temple and fully grasped his essential teachings. Thereupon, he resolutely went with Kezangzhu (可藏主, a person's name) to Huading, seeking the former residence of Gao'an (高庵, a person's name) of the Song Dynasty (宋朝, 960-1279 AD), and built a thatched hut to live in. As a result, his teachings greatly flourished, and scholars gathered. Both monks and laypeople believed that without land, it would be impossible to support the community, and they often brought land deeds to donate. The master refused them all. He wore only one 'kasaya' (衲衣, patched robe) in winter and summer, and his food was only to fill his stomach, without distinguishing between coarse and fine. After his 'qianhua' (遷化, passing away), during cremation, clear water suddenly gushed out from his chest like pouring from a bottle. He obtained 'sarira' (舍利, relics) as large as soybeans, shining brightly.

人目。至今存山中供奉云。

斷崖義首座。參高峰。因語不契。擠之。竟墮懸崖極底。是夕大雪。眾疑其已死。次日雪晴。同參者赍薪火尋至其處。意就焚其尸。而師危坐古樹下盤石上。撼之。乃張目四顧。殊不知有擠墮雪寒者。歸復謁峰。峰默異之。自是道譽日振。緇素歸依。凡有所問。惟以杖打之。不露言氣。要其自會。近代宗師多以言說為人。而師獨不然。可尚也已。

徑山本源和尚。諱善達。出仙居紫氏。蚤年與及庵信公行腳。誓不歷職。住西江。見雪巖。隨眾入室。一日。巖見其人物表表。進止有度。欲授以堂司職。師謀于及庵。庵曰。我與公昔有誓。今可違乎。師遂止。后歸仙居。里人請主多福。棄去。遊湖南。主福嚴。福嚴。唐時道觀。至思大禪師易為寺。道士多不樂禪。師誓令其黨后皆為住持。中有一人姓木。名達善。今師姓名適相符。惟錯亂耳。人以是知師乃木道士再世也。后還浙西。見徑山雪峰。入室有省。適惠云虛席。師補之。一香始為云峰拈出。后住保寧．凈慈．徑山。皆有成績可紀。師凡住處。不設臥榻。夜則秉燭焚香安座。至旦赴眾。率以為常。又體所稟與人異。遇嚴寒則衣絺绤。熱則衣繒絮。以余貲創大圓院于徑山東路半山。接待云侶。忽一日。自知時至。會眾敘平生行

【現代漢語翻譯】現代漢語譯本人目（人眼）。至今仍儲存在山中供奉。

斷崖義首座（僧人名號）。參訪高峰（僧人名號）。因為言語不投契，高峰將他推下懸崖。一直墜落到懸崖底部。當晚下了大雪，眾人都認為他已經死了。第二天雪停后，一同參禪的人帶著柴火去尋找他，打算焚燒他的屍體。卻發現義首座危坐在古樹下的盤石上。搖晃他，他才睜開眼睛四處張望，完全不知道自己曾被推下懸崖，經歷了冰雪嚴寒。回去后，他再次拜見高峰，高峰默默地感到驚異。從此，他的名聲日益增長，僧俗都來歸附。凡是有人向他請教，他都只是用禪杖擊打，不顯露任何言語氣息，要人自己領會。近代的宗師大多用言語來教導人，而義首座卻不是這樣，值得稱讚。

徑山本源和尚（僧人名號），法名善達。是仙居紫氏人。早年與及庵信公（僧人名號）一起行腳，發誓不擔任官職。住在西江時，拜見了雪巖（僧人名號），跟隨大眾進入禪室。一天，雪巖見他儀表堂堂，舉止有度，想授予他堂司的職務。善達和尚與及庵商議，及庵說：『我與你過去有誓言，現在可以違背嗎？』善達和尚於是作罷。後來回到仙居，當地人請他主持多福寺，他離開了。遊歷湖南，主持福嚴寺。福嚴寺，在唐朝（618年-907年）時是道觀，至思大禪師（僧人名號）時改為寺廟。道士大多不喜歡禪宗，善達和尚發誓要讓他們的後代都成為住持。其中有一個人姓木，名達善，現在善達和尚的姓名恰好與他相符，只是顛倒了而已。人們因此認為善達和尚是木道士轉世。後來回到浙西，拜見徑山雪峰（僧人名號），入室後有所領悟。恰逢惠云（僧人名號）的住持之位空缺，善達和尚補上了這個位置。一香最初是由云峰（僧人名號）拈出的。後來主持保寧寺、凈慈寺、徑山寺，都有值得記載的成就。善達和尚凡是居住的地方，都不設定臥榻，晚上就點燃蠟燭焚香安座，直到早晨才去參加大眾的活動，一直都是這樣。而且他的體質與常人不同，遇到嚴寒就穿粗布衣，遇到炎熱就穿絲綿衣。用剩餘的錢在徑山東路半山建立了大圓院，接待雲遊的僧侶。忽然有一天，他知道自己將要離世，召集大眾敘述平生的行為。

【English Translation】 English version Human eyes. Still preserved in the mountains for worship.

Head Monk Yi of Broken Cliff visited Gaofeng (monk's name). Because their words didn't align, Gaofeng pushed him off a cliff. He fell to the very bottom. That night, it snowed heavily, and everyone thought he was dead. The next day, after the snow cleared, his fellow practitioners brought firewood to find him, intending to cremate his body. However, they found Head Monk Yi sitting upright under an ancient tree on a flat rock. When they shook him, he opened his eyes and looked around, completely unaware that he had been pushed off a cliff and had experienced the cold snow. He returned to visit Gaofeng, who was silently amazed. From then on, his reputation grew daily, and both monks and laypeople came to rely on him. Whenever someone asked him a question, he would only strike them with his staff, without revealing any words or expressions, wanting them to understand on their own. Modern masters mostly use words to teach people, but Head Monk Yi was different, which is commendable.

Monk Benyuan of Jing Mountain (monk's name), personal name Shanda, was from the Zi family of Xianju. In his early years, he traveled with Monk Ji'an Xin (monk's name), vowing not to take office. When he lived in Xijiang, he met Xueyan (monk's name) and joined the assembly in the meditation hall. One day, Xueyan saw that he had a distinguished appearance and proper manners, and wanted to give him the position of hall manager. Monk Shanda discussed it with Ji'an, who said, 'You and I made a vow in the past, can we break it now?' Monk Shanda then stopped. Later, he returned to Xianju, and the locals asked him to preside over Duofu Temple, but he left. He traveled to Hunan and presided over Fuyan Temple. Fuyan Temple was a Taoist temple during the Tang Dynasty (618-907), but was changed into a Buddhist temple by Chan Master Sida (monk's name). Most Taoists did not like Chan Buddhism, and Monk Shanda vowed to make their descendants all abbots. One of them was named Mu Dashan, and Monk Shanda's name happened to match his, only reversed. People therefore believed that Monk Shanda was the reincarnation of the Taoist Mu. Later, he returned to western Zhejiang and met Xuefeng of Jing Mountain (monk's name), and had an awakening after entering the meditation hall. Coincidentally, the position of abbot of Huiyun (monk's name) was vacant, and Monk Shanda filled it. One incense was first offered by Yunfeng (monk's name). Later, he presided over Baoning Temple, Jingci Temple, and Jing Mountain Temple, all of which had achievements worth recording. Wherever Monk Shanda lived, he did not set up a bed. At night, he would light candles, burn incense, and sit in meditation until morning, when he would join the assembly, which was always the case. Moreover, his constitution was different from ordinary people. When it was very cold, he would wear coarse cloth, and when it was hot, he would wear silk floss. He used his remaining money to create Dayuan Courtyard on the mountainside halfway up the eastern road of Jing Mountain, to receive traveling monks. Suddenly one day, he knew that his time was near, and he gathered the assembly to recount his life's actions.

腳事畢。須臾而寂。叢林中或以其不歷職而鄙之。當百丈未立名職以前。人惟道是務。至於悟明心地。力荷大法者。如果日麗天。疾雷震地。含識之流無不受其照燭警發。不知當時歷何職。而亦可鄙之否乎。

易首座。字無象。宋將家夏氏子。膂力過人。武技最精。曾襲父爵。不樂。棄官。隸上虞奉國寺出家落髮。其師俾誦心經。三日不記一字。因大惡之。俄有僧善妙峰者。過其寺。謂其師曰。此人既不識字。惟好危坐。恐是禪定中來。可以與我否。其師欣然。命與俱。首抵雪竇。求掛塔。孜孜參究。脅不至席。忽一日定去。屹如枯株。鄰單有正首座者。常候伺之。經七日。徐徐出定。似有慶快。清夜徐步廊廡間。正云。且喜大事了畢。易不答。指所見鐘樓。肆口說偈云云。又以正言。黎明即振錫兼程疾馳。才二日。抵華頂。謁溪西和尚。值曛黑。門已閉。遂止宿門外。昧爽。門啟。入見溪西。往復勘對。悟旨。踢倒香椅即行。溪西喚回。不應。竟下山。遂往杭之天目謁高峰。機語尤契合。俾為首座。至正初。來明之海會。端居一室。棧絕諸緣。影不出戶。道具不離側。人咸敬之。至正甲午正月。忽謂侍僧曰。吾候來月二十四日暫遊戲江東。至期。沐浴更衣。索行纏系足。命僧扶至佛前禮三拜。退。趺坐。告眾

【現代漢語翻譯】現代漢語譯本事情結束后，一切歸於寂靜。叢林中的一些人因為他不曾擔任過任何職務而輕視他。當百丈禪師（Baizhang，人名）還未建立名聲和職務以前，人們只專注于修行。至於領悟明澈心地，能夠承擔大法的人，就像太陽照耀天空，迅雷震動大地一樣，所有有意識的生命沒有不受其光芒照耀和警醒啓發的。不知道當時百丈禪師擔任什麼職務，難道也可以輕視他嗎？

易首座（Yi，人名），字無象（Wuxiang，法號），是宋朝將領夏氏的兒子。他力氣過人，武藝精湛，曾繼承父親的爵位，但他並不喜歡，於是放棄官職，在上虞奉國寺出家落髮。他的師父讓他誦讀《心經》，三天都記不住一個字，因此非常厭惡他。不久，有個叫善妙峰（Shan Miaofeng，人名）的僧人路過寺廟，對他的師父說：『這個人既然不識字，只喜歡危坐，恐怕是從禪定中來。可以把他給我嗎？』他的師父欣然同意，命他跟隨善妙峰。易首座抵達雪竇寺（Xuedou Temple），請求掛單，孜孜不倦地參究，身體不曾躺臥在床上。忽然有一天入定，像枯木一樣屹立不動。鄰單有個叫正首座（Zheng，人名）的人，經常等候觀察他。經過七天，他緩緩出定，似乎非常高興。清夜，他在廊廡間慢慢走動，正首座說：『可喜可賀，大事已經了結。』易首座沒有回答，指著所看到的鐘樓，放聲說偈。又因為正首座的話，黎明時就拄著錫杖，兼程疾馳。才兩天，抵達華頂（Huading），拜見溪西和尚（Xixi，人名）。當時天色昏暗，寺門已經關閉，於是就在門外住宿。第二天黎明，寺門打開，他進去拜見溪西和尚，經過反覆勘驗對答，領悟了禪宗的宗旨，踢倒香椅就走了。溪西和尚叫他回來，他不應答，逕直下山。於是前往杭州的天目山（Tianmu Mountain）拜見高峰禪師（Gaofeng，人名），機鋒言語尤其契合，高峰禪師讓他擔任首座。至正（1341-1368）初年，來到明州的海會寺（Haihui Temple），獨自居住在一間屋子裡，斷絕一切外緣，身影不出屋門，法器不離身旁，人們都很尊敬他。至正甲午年（1354）正月，忽然對侍奉的僧人說：『我等待下個月二十四日暫時遊戲江東。』到了那天，沐浴更衣，索要行纏綁在腳上，命令僧人扶他到佛前禮拜三次，退回，跏趺而坐，告訴眾人：

【English Translation】 English version After the matter was concluded, everything returned to silence. Some in the Sangha looked down upon him because he had never held any office. Before Baizhang (person's name) established his reputation and positions, people only focused on practice. As for those who comprehended the clear mind and were able to bear the great Dharma, they were like the sun shining in the sky and the swift thunder shaking the earth, all sentient beings were illuminated and awakened by its light. I wonder what position Baizhang held at that time, could he also be looked down upon?

Head Seat Yi (person's name), styled Wuxiang (Dharma name), was the son of General Xia of the Song Dynasty. He possessed extraordinary strength and was skilled in martial arts. He once inherited his father's title, but he did not enjoy it, so he abandoned his official position and became a monk at Fengguo Temple in Shangyu, shaving his head. His teacher asked him to recite the Heart Sutra, but he could not remember a single word in three days, so he greatly disliked him. Soon, a monk named Shan Miaofeng (person's name) passed by the temple and said to his teacher, 'Since this person is illiterate and only likes to sit in meditation, I am afraid he comes from Samadhi. Can you give him to me?' His teacher gladly agreed and ordered him to follow Shan Miaofeng. Head Seat Yi arrived at Xuedou Temple, requesting to stay, diligently studying and practicing, his body never lying on the bed. Suddenly one day he entered Samadhi, standing still like a withered tree. A neighboring monk named Head Seat Zheng (person's name) often waited and observed him. After seven days, he slowly emerged from Samadhi, seeming very happy. In the clear night, he walked slowly in the corridors, and Head Seat Zheng said, 'Congratulations, the great matter has been completed.' Head Seat Yi did not answer, pointing to the bell tower he saw, and loudly recited a verse. Because of Head Seat Zheng's words, at dawn he carried his tin staff and hurried on his way. In just two days, he arrived at Huading, visiting the monk Xixi (person's name). At that time, the sky was dark and the temple gate was closed, so he stayed outside the gate. The next day at dawn, the temple gate opened, and he went in to visit the monk Xixi, undergoing repeated examinations and answers, comprehending the Zen doctrine, kicking over the incense chair and leaving. The monk Xixi called him back, but he did not answer, going straight down the mountain. Then he went to Tianmu Mountain in Hangzhou to visit Zen Master Gaofeng (person's name), whose words and exchanges were particularly harmonious, and Zen Master Gaofeng made him the Head Seat. In the early years of the Zhizheng era (1341-1368), he came to Haihui Temple in Mingzhou, living alone in a room, cutting off all external connections, his shadow never leaving the door, and his Dharma tools never leaving his side, and people respected him very much. In the first month of the Jiawu year of Zhizheng (1354), he suddenly said to the serving monk, 'I will wait until the twenty-fourth of next month to temporarily play in Jiangdong.' On that day, he bathed and changed clothes, asked for leggings to tie on his feet, ordered the monk to help him to the Buddha and bow three times, retreated, sat in the lotus position, and told the assembly:

曰。吾前日豈不向汝道在今日遊戲乎。乃泊然而終。壽九十九。停龕七日。顏貌鮮明。手足柔暖如生。阇維。惟見火光迸散。如眾瓦跳躍。絕無煙靄。既燼。獲設利不計其數。

山庵雜錄卷之上卍新續藏第 87 冊 No. 1616 山庵雜錄

山庵雜錄卷之下

天臺沙門釋　無慍　述

湖州妙覺期堂僧凈。吳江田家子。幼失學。既得度。謁妙峰玄。玄。中峰之子也。令其參父母未生已前。那個是我本來面目。凈如是參之。三十年無所入。后明州華嚴寺僧照公至湖。與同處。勉其誦棱嚴經中觀音圓通一品。忽一日。誦至生滅既滅。寂滅現前處。豁然有省。通身歡喜。口不能言。惟手足舞蹈而已。或問云。汝風顛耶。答曰。寂滅現前。洪武初十月二十五日。謂照公曰。十一月旦是我生日。於此日死去也。至期。沐浴更衣。祝香三片。一奉釋迦文佛．一奉無量壽佛．一奉山主了公。公蓋其得度師也。且囑左右云。我死後三日茶毗。七日鍛骨。但恐不受鍛耳。人皆疑其言。及以骨入鍛。骨镕溢作汁。火冷結作靈芝一枝。光彩燁燁。五色相間。扣之作聲。雖雕鏤繪畫。有所不如。至今靈芝在妙覺期堂焉。

燕城慶壽寺海云大士。諱印簡。山西人。姓宋。七齡。父授以孝經．開宗明義章

【現代漢語翻譯】現代漢語譯本：他說：『我前幾天難道沒對你說過今天遊戲嗎？』於是安詳地去世了，享年九十九歲。停放靈柩七天，容貌鮮明，手足柔軟溫暖如同活著一般。火化時，只見火光四處迸散，如同許多瓦片跳躍，完全沒有煙霧。火化完畢，獲得舍利子無數。

山庵雜錄卷之上卍新續藏第 87 冊 No. 1616 山庵雜錄

山庵雜錄卷之下

天臺沙門釋無慍述

湖州妙覺期堂的僧人凈，是吳江田家的孩子，小時候沒有上學。出家后，拜訪妙峰玄（玄，中峰的兒子）。玄讓他參『父母未生以前，哪個是我本來面目』。凈如此參究，三十年沒有領悟。後來明州華嚴寺的僧人照公來到湖州，與他同住。勉勵他誦讀《楞嚴經》中《觀音圓通》一品。忽然有一天，誦讀到『生滅既滅，寂滅現前』處，豁然開悟，全身歡喜，口不能言，只是手舞足蹈。有人問他說：『你瘋了嗎？』回答說：『寂滅現前。』洪武（1368-1398）初年十月二十五日，對照公說：『十一月初一是我的生日，就在這天死去。』到了那天，沐浴更衣，點燃三炷香，一炷奉釋迦文佛（Śākyamuni Buddha），一炷奉無量壽佛（Amitābha Buddha），一炷奉山主了公。了公是他的得度師。並且囑咐左右的人說：『我死後三天火化，七天鍛骨，只是恐怕不受鍛打。』人們都懷疑他的話。等到把骨頭放入鍛爐，骨頭熔化溢出變成汁液，火冷卻後結成靈芝一枝，光彩閃耀，五色相間。敲打它會發出聲音，即使是雕鏤繪畫，也有所不如。至今靈芝還在妙覺期堂。

燕城慶壽寺的海云大士，法名印簡，山西人，姓宋。七歲時，父親教他《孝經·開宗明義章》。

【English Translation】 English version: He said, 'Didn't I tell you the other day that today would be a game?' Then he passed away peacefully, at the age of ninety-nine. The coffin was kept for seven days, his face was bright, and his hands and feet were soft and warm as if he were alive. During cremation, only sparks were seen scattering everywhere, like many tiles jumping, with no smoke at all. After cremation, countless Śarīra (relics) were obtained.

Miscellaneous Records from a Mountain Hermitage, Volume 1 Supplement to the Buddhist Canon, New Series, Volume 87, No. 1616, Miscellaneous Records from a Mountain Hermitage

Miscellaneous Records from a Mountain Hermitage, Volume 2

Compiled by Śramaṇa (Buddhist monk) Wu Yun of Tiantai

Jing, a monk from Miaojue Qitang in Huzhou, was the son of a farmer from Wujiang. He lost his opportunity to study as a child. After becoming a monk, he visited Miaofeng Xuan (Xuan, the son of Zhongfeng). Xuan instructed him to contemplate 'Before your parents gave birth to you, what was your original face?' Jing contemplated in this way for thirty years without any realization. Later, the monk Zhao Gong from Huayan Temple in Mingzhou came to Huzhou and stayed with him. He encouraged him to recite the 'Perfectly Comprehensive Chapter of Avalokiteśvara' from the Śūraṅgama Sūtra. Suddenly one day, while reciting the passage 'When arising and ceasing are both extinguished, then cessation and quiescence appear,' he suddenly had an awakening, his whole body filled with joy, unable to speak, only dancing with his hands and feet. Someone asked him, 'Are you crazy?' He replied, 'Cessation and quiescence appear.' On the twenty-fifth day of the tenth month of the Hongwu (1368-1398) era, he said to Zhao Gong, 'The first day of the eleventh month is my birthday, and I will die on this day.' When the day arrived, he bathed and changed his clothes, lit three incense sticks, one offered to Śākyamuni Buddha, one offered to Amitābha Buddha, and one offered to the abbot of the mountain, Master Liao. Master Liao was the one who ordained him. He also instructed those around him, 'Cremate me three days after my death, and forge my bones after seven days, but I am afraid they will not withstand the forging.' People doubted his words. When the bones were put into the forge, the bones melted and overflowed into liquid, and after the fire cooled, it solidified into a Ganoderma lucidum (lingzhi mushroom), shining brightly with five colors. Striking it would produce a sound, even surpassing carving and painting. To this day, the Ganoderma lucidum remains in Miaojue Qitang.

The great virtuous Haiyun of Qingshou Temple in Yancheng, whose personal name was Yin Jian, was a native of Shanxi, with the surname Song. At the age of seven, his father taught him the 'Opening Chapter' of the Classic of Filial Piety.

。師問云。開者何宗。明者何義。父異之。攜見傳戒顏公。公欲觀其根器。以石頭和尚草菴歌命讀之。至壞與不壞主元在處。乃問云。主在什麼處。顏云。什麼主也。師云。離壞不壞者。顏云。此正是客也。師云。主聻。顏冷笑而已。即往禮中觀沼公為師。剃落受具。偶一夕聞空中有聲召師名曰。印簡。大事將成。行矣。毋滯於此。遂挾䇿之燕。過鬆鋪。值雨。宿于巖下。因同行者擊火。師見火星迸散。遂大悟。以手捫面曰。今日始知眉橫鼻直。遂謁慶壽中和璋公。先一夕。公夢一異僧䇿杖徑趨方丈。踞獅子座。明日。公以所夢語左右。且曰。今日有暫到至。即引見我。迨日晡。師至。公笑曰。此衲子即夜來所夢者。往復徴詰。師機語楗出。透脫無滯。公喜。命典記室。智證益深。乃以衣頌授師。頌曰。天地同根無異殊。家山何處不逢渠。吾今付與空王印。萬法光輝總一如。出世為璋公嗣。歷諸名剎。凡兩主慶壽。自太祖至世祖。屢朝師奉之。位至僧統。顧遇優渥。年五十六。忽患風痹。一日。說偈辭眾畢。顧侍僧云。汝等毋諠。吾欲偃息。侍僧急乎主事人至。師已吉祥臥逝。阇維。獲設利無算。奉敕葬于慶壽寺側。建石塔其上。謚佛日圓明大師云。

至元二十五年春。僧統楊輦真迦奉旨引江南教禪諸德詣闕論

【現代漢語翻譯】現代漢語譯本：師父問道：『開』指的是什麼宗派？『明』又是什麼含義？父親對此感到驚異，於是帶著他去拜見傳戒的顏公。顏公想要觀察他的根器，就讓他讀石頭和尚的《草菴歌》。當讀到『壞與不壞主元在處』時，顏公便問：『主在什麼地方？』印簡回答說：『離開壞與不壞的那個。』顏公說：『這正是客。』印簡反問道：『那麼主呢？』顏公只是冷笑而已。之後，印簡前往拜中觀沼公為師，剃度受戒。一天晚上，他忽然聽到空中有聲音呼喚他的名字說：『印簡，大事將成，去吧，不要停留在這裡。』於是他帶著行囊前往燕地。路過鬆鋪時，遇到下雨，便在巖石下住宿。同路的人擊打火石，印簡看到火星迸散，於是大悟，用手撫摸著自己的臉說：『今天才知道眉毛是橫的，鼻子是直的。』之後，他去拜見慶壽寺的中和璋公。前一天晚上，璋公夢見一位奇異的僧人拄著枴杖直接走向方丈室，佔據了獅子座。第二天，璋公把夢告訴了左右的人，並且說：『今天會有位暫住的僧人來，立刻帶他來見我。』到了傍晚，印簡到了。璋公笑著說：『這位僧人就是昨晚我夢見的那位。』經過反覆的問答，印簡的機鋒妙語層出不窮，透徹無礙。璋公非常高興，命他掌管書記室，印簡的智慧也因此更加精進。於是璋公將衣缽和頌偈傳授給他。頌偈說：『天地同根無異殊，家山何處不逢渠。吾今付與空王印，萬法光輝總一如。』印簡出世后成為璋公的嗣法弟子，歷任各處名剎的住持，總共兩次住持慶壽寺。從太祖（元太祖，1206-1227）到世祖（元世祖，1260-1294），多次朝見皇帝，受到皇帝的尊奉，官位至僧統。雖然待遇優厚，但在五十六歲時，忽然患了風痹。有一天，他說了偈語向眾人告別完畢，回頭對侍者說：『你們不要喧譁，我想休息一下。』侍者急忙通知了主管的人。主管的人趕到時，印簡已經吉祥臥逝世。火化后，獲得了無數的舍利。奉皇帝的命令，安葬在慶壽寺旁邊，並在上面建造了石塔。謚號為佛日圓明大師。至元二十五年（1288）春天，僧統楊輦真迦奉旨帶領江南的教禪諸位高僧前往朝廷辯論。

【English Translation】 English version: The master asked: 'What sect does 'opening' refer to? What is the meaning of 'brightness'?' His father was surprised by this and took him to see the precept-transmitting Master Yan. Master Yan wanted to observe his potential, so he had him read Stone Monk's 'Grass Hut Song'. When he reached the line 'Destruction and non-destruction, the original master is always present,' Master Yan asked, 'Where is the master?' Yin Jian replied, 'That which is apart from destruction and non-destruction.' Master Yan said, 'This is precisely the guest.' Yin Jian retorted, 'Then what about the master?' Master Yan simply smiled coldly. After that, Yin Jian went to pay respects to Zhongguan Zhao Gong as his teacher, had his head shaved, and received the precepts. One evening, he suddenly heard a voice in the air calling his name, saying, 'Yin Jian, the great matter is about to be accomplished. Go, do not linger here.' So he took his bag and went to Yan. Passing through Songpu, he encountered rain and stayed overnight under a rock. A fellow traveler struck a flint, and Yin Jian saw the sparks scattering. He then had a great enlightenment, and he touched his face with his hand, saying, 'Today I know that the eyebrows are horizontal and the nose is straight.' Afterward, he went to pay respects to Zhonghe Zhang Gong of Qingshou Temple. The night before, Zhang Gong dreamed of an unusual monk walking directly to the abbot's room with a staff and occupying the lion throne. The next day, Zhang Gong told the people around him about the dream and said, 'Today a temporary resident will arrive; immediately bring him to see me.' In the evening, Yin Jian arrived. Zhang Gong smiled and said, 'This monk is the one I dreamed of last night.' After repeated questioning and answering, Yin Jian's sharp and witty words emerged endlessly, clear and unobstructed. Zhang Gong was very pleased and ordered him to manage the records room, and Yin Jian's wisdom became even more refined. So Zhang Gong passed on the robe and verse to him. The verse said: 'Heaven and earth share the same root, without difference. Where is the home mountain that you do not meet him? I now entrust you with the seal of the Empty King; the light of all dharmas is all one.' After entering the world, Yin Jian became Zhang Gong's Dharma heir, serving as abbot of various famous temples, and twice serving as abbot of Qingshou Temple. From Emperor Taizu (Genghis Khan, 1206-1227) to Emperor Shizu (Kublai Khan, 1260-1294), he repeatedly met with the emperor and was revered by the emperor, rising to the position of Sangha Administrator. Although he was treated generously, at the age of fifty-six, he suddenly suffered from hemiplegia. One day, he spoke a verse to bid farewell to the assembly, then turned to the attendants and said, 'Do not make noise, I want to rest.' The attendants hurriedly notified the person in charge. When the person in charge arrived, Yin Jian had already passed away in the auspicious reclining posture. After cremation, countless sharira were obtained. By order of the emperor, he was buried next to Qingshou Temple, and a stone pagoda was built above it. His posthumous title was Great Master Fori Yuanming. In the spring of the twenty-fifth year of Zhiyuan (1288), Sangha Administrator Yang Lianzhenjia, by imperial decree, led the eminent monks of the Chan and Teaching schools of Jiangnan to the court for debate.

道。上問。禪以何為宗。於是徑山住持妙高進前答云。禪也者。凈智妙圓。體本空寂。非見聞覺知之所可知。非思量分別之所能解。上又云。禪之宗裔可歷說一遍。高雲。禪之宗裔。始於釋迦世尊在靈山會上拈起一枝金色波羅華。普示大眾。惟迦葉微笑。世尊云。吾有正法眼藏。涅槃妙心。分付迦葉。由此代相授受。而至菩提達磨。達磨望此東震旦國有大乘根器。航海而來。不立文字。直指人心。見性成佛。是為禪宗也。上嘉之。高因從容進云。夫禪與教本一體也。譬如百千異流同歸于海。而無異味。又如陛下坐鎮山河。天下一統。四夷百蠻隨方而至。必從順成門外而入。到得黃金殿上。親睹金面皮。方可謂之到家。若是教家。只依著文字語言。不達玄旨。猶是順成門外人。若是禪家。雖坐破六七個蒲團。未得證悟。亦是順成門外人。謂之到家。俱未也。是則習教者。必須達玄旨。習禪者。必須悟自心。如臣等今日親登黃金殿上。面睹金面皮一番。方可稱到家人也。上喜。賜食而退。

夢堂和尚。重修晉．唐．宋三代高僧傳。易十科為六學。禪學中。二祖可大師斷臂求法事。禪書載之者不一。獨宣律師謂師遭賊斷臂。同居琳法師尚不使知之。及琳法師亦遭斷臂害。可大師為之包治。運用不便。琳怪之。大師因曰

【現代漢語翻譯】現代漢語譯本道。皇上問道：『禪以什麼為宗旨？』於是徑山住持妙高上前回答說：『禪的本質是純凈智慧的巧妙圓融，其本體本性是空寂的，不是通過見聞覺知所能瞭解的，也不是通過思量分別所能理解的。』皇上又說：『禪的宗派傳承可以歷數一遍嗎？』妙高說：『禪的宗派傳承，開始於釋迦世尊在靈山會上拿起一枝金色波羅華（梵文pāla flower的音譯，意為木棉花），普遍展示給大眾，只有迦葉（Kāśyapa，釋迦十大弟子之一，頭陀第一）微笑。世尊說：『我有正法眼藏（如來正法的精髓），涅槃妙心（不生不滅的微妙心性），交付給迦葉。』由此代代相傳，直至菩提達磨（Bodhidharma，禪宗初祖）。達磨認為東震旦國（古代對中國的稱呼）有大乘根器，於是航海而來，不立文字，直指人心，見性成佛，這就是禪宗。』皇上讚賞他。妙高於是從容進言道：『禪與教本來是一體的。譬如成百上千條不同的河流，最終都匯歸於大海，而沒有不同的味道。又如陛下您坐鎮山河，天下一統，四夷百蠻從四面八方而來，必定從順成門外進入，到達黃金殿上，親眼見到您的金面，才可以稱得上是到了家。如果是研究教義的人，只依據文字語言，不通達玄妙的旨意，就像是順成門外的人。如果是修習禪定的人，即使坐破了六七個蒲團，沒有得到證悟，也是順成門外的人。說他們到了家，都是沒有的。因此，學習教義的人，必須通達玄妙的旨意；修習禪定的人，必須領悟自己的本心。就像我們今天親身登上黃金殿上，親眼見到您的金面一樣，才可以稱得上是到家人啊。』皇上很高興，賜予食物后讓他退下。夢堂和尚，重新修訂晉（266年-420年）、唐（618年-907年）、宋（960年-1279年）三代高僧傳。將原來的十科改為六學。禪學中，二祖慧可大師斷臂求法的事蹟，禪宗書籍記載的很多，只有宣律師說慧可大師遭遇盜賊被砍斷手臂。慧可大師的同居者琳法師尚且不知道這件事。等到琳法師也被砍斷手臂時，慧可大師為他包紮治療。琳法師覺得慧可大師的動作不方便，感到奇怪。慧可大師於是說：

【English Translation】 English version The Emperor asked: 'What is the doctrine of Chan?' Thereupon, Abbot Miaogao of Jingshan stepped forward and replied: 'The essence of Chan is the pure wisdom of wondrous perfection, its substance being fundamentally empty and still. It cannot be known by seeing, hearing, perceiving, or knowing, nor can it be understood by thinking or discriminating.' The Emperor then said: 'Can the lineage of Chan be recounted once?' Miaogao said: 'The lineage of Chan began when Śākyamuni Buddha, at the assembly on Mount Grdhrakuta, picked up a golden pāla flower (pāla flower, meaning cotton flower) and showed it to the assembly. Only Kāśyapa (Kāśyapa, one of the ten great disciples of Śākyamuni, foremost in ascetic practices) smiled. The World-Honored One said: 'I have the treasury of the Right Dharma Eye (the essence of the Tathagata's Right Dharma), the wondrous mind of Nirvana (the subtle mind of non-birth and non-death), which I entrust to Kāśyapa.' From this, it was passed down through generations until Bodhidharma (Bodhidharma, the first patriarch of Chan). Bodhidharma, believing that the land of Eastern China (ancient name for China) had the capacity for Mahayana, sailed across the sea, not establishing words, directly pointing to the human mind, seeing one's nature and becoming a Buddha. This is Chan Buddhism.' The Emperor praised him. Miaogao then calmly said: 'Chan and Doctrine are originally one. It is like hundreds and thousands of different streams all returning to the sea, without different tastes. It is also like Your Majesty sitting in command of the mountains and rivers, unifying the world. The barbarians from all directions arrive from all sides, and must enter through the Shuncheng Gate, arrive at the Golden Hall, and personally see your golden face, then can they be said to have arrived home. If it is those who study the doctrines, only relying on words and language, not understanding the profound meaning, they are like people outside the Shuncheng Gate. If it is those who practice Chan, even if they have worn out six or seven meditation cushions, without attaining enlightenment, they are also people outside the Shuncheng Gate. To say that they have arrived home is not yet so. Therefore, those who study the doctrines must understand the profound meaning; those who practice Chan must awaken to their own minds. Just as we today personally ascend the Golden Hall and personally see your golden face, then we can be called people who have arrived home.' The Emperor was pleased and rewarded him with food before he withdrew. The monk Mengtang re-edited the biographies of eminent monks of the Jin (266-420), Tang (618-907), and Song (960-1279) dynasties. He changed the original ten categories into six studies. In the study of Chan, the story of the Second Patriarch Huike cutting off his arm to seek the Dharma is recorded in many Chan books. Only the Vinaya Master Xuan said that Huike was attacked by thieves and had his arm cut off. The Dharma Master Lin, who lived with Huike, was not even aware of this. When Dharma Master Lin also had his arm cut off, Huike bandaged and treated him. Dharma Master Lin felt that Huike's movements were inconvenient and found it strange. Huike then said:

。爾豈知我亦無臂耶。夢堂欲遵之入傳。余當時告之曰。大師為大法未明。僵立深雪中。命亦不惜。況一臂乎。茍謂斷臂人之所難。今世之小丈夫。操心根暴者。往往為之。曾謂大師為法忘軀。秉志勤愨。顧不能邪。假令盡如律師所傳。豈有賊來傷人。專斷其臂而已。然臂既斷。焉有與之同居者而不知歟。又焉能為人包治其臂歟。此決不可信也。夢堂曰。律師乃肉身菩薩。其言豈誑。余曰。律師所傳之人。非一一親睹其行業。必藉他人採集事蹟。以此推之。蓋採集者有訛謬在。律師必不以禪律異宗而誣為此說。斷斷矣。蓋亦信以傳信。疑以傳疑之意也。不然。則后之肝膽吳越者妄加更易。而假律師以取信於世焉耳。於是夢堂肯首。遂依傳燈入傳。

佛光道悟禪師。陜右蘭州人。姓冠氏。生而有齒。年十六祝髮。后二年遊方。自臨洮歸。夜宿彎子店。夢梵僧喚覺。適聞馬嘶。豁然開悟。自吟唱云。好也羅。好也羅。遍虛空。只一個。告其母曰。我夜來拾得一物。母問云。你拾得何物。答曰。自無始以來打失底物。一日。欲參訪知識。里人覓偈于師。師偈有水流須到海。鶴出白雲頭之句。及至熊耳。謁白雲海公。契合。先是。有問。公何不擇法嗣者。海不答。徐云。芝蘭秀髮。獨出西秦。比師至。公聞空中人語曰。

【現代漢語翻譯】現代漢語譯本：你難道不知道我也是沒有手臂的嗎？夢堂想要遵從（律師）的說法將其寫入《傳燈錄》。我當時告訴他說：『大師爲了大法未明，僵直地站立在深雪中，性命都不吝惜，何況是一隻手臂呢？如果說斷臂是常人難以做到的，那麼現在世上那些心胸狹窄、性情暴躁的人，往往也能做到。難道說大師爲了求法而忘卻自身，秉持著勤奮誠懇的志向，反而做不到嗎？』假設完全如律師所說的那樣，難道會有賊人來傷害人，專門砍斷他的手臂而已嗎？而且手臂既然被砍斷，怎麼會有與他同住的人不知道呢？又怎麼能為人包紮醫治他的手臂呢？這絕對是不可信的。夢堂說：『律師乃是肉身菩薩，他的話怎麼會是謊言呢？』我說：『律師所傳之人，並非一一親眼見到他的行為，必定是憑藉他人採集的事蹟。以此推斷，大概是採集者有訛誤之處。律師必定不會因為禪宗和律宗不同而誣陷他這樣說，絕對不會。大概也是抱著『相信地傳播所相信的，懷疑地傳播所懷疑的』的意思吧。不然，那麼後世那些像伍子胥那樣肝膽相照的人，就會胡亂地加以更改，而假借律師的名義來取得世人的信任罷了。』於是夢堂點頭認可，最終依據《傳燈錄》將其寫入。佛光道悟禪師，陜右蘭州人（今甘肅蘭州），姓冠。生下來就有牙齒。十六歲剃髮出家。后兩年遊歷四方，從臨洮（今甘肅臨洮）回來，夜晚住在彎子店。夢見梵僧喚醒他，恰好聽到馬叫聲，豁然開悟。自己吟唱道：『好啊，好啊，遍佈虛空，只有一個。』告訴他的母親說：『我夜裡拾得一樣東西。』母親問道：『你拾得了什麼東西？』回答說：『自從無始以來丟失的東西。』一天，想要參訪善知識，鄉里人向禪師求偈語，禪師的偈語中有『水流須到海，鶴出白雲頭』的句子。等到到達熊耳山，拜見白雲海公（白雲海禪師），兩人非常契合。先前，有人問：『您為什麼不選擇法嗣呢？』海公不回答，慢慢地說：『芝蘭秀髮，獨出西秦。』等到禪師到達，海公聽到空中有人說：

【English Translation】 English version: Do you not know that I also have no arms? Mengtang wanted to follow this account and include it in the Transmission of the Lamp. I told him at the time, 'The master, for the sake of the great Dharma being unclear, stood stiffly in the deep snow, not even sparing his life, let alone an arm? If you say that cutting off an arm is difficult for ordinary people, then the petty men of this world, those with narrow minds and violent tempers, often do such things. Could it be said that the master, forgetting himself for the sake of the Dharma, upholding a diligent and sincere aspiration, could not do it?' Supposing it were exactly as the Vinaya Master (律師) transmitted, would a thief come to harm someone and only cut off his arm? Moreover, since the arm was cut off, how could someone living with him not know? And how could someone bandage and treat his arm? This is absolutely unbelievable.' Mengtang said, 'The Vinaya Master (律師) is a living Bodhisattva, how could his words be lies?' I said, 'The person the Vinaya Master (律師) transmitted about did not personally witness all of his actions, but must have relied on others collecting the facts. From this, it can be inferred that there must be errors in the collector's account. The Vinaya Master (律師) would certainly not falsely accuse him of saying this because Chan (禪宗) and Vinaya (律宗) are different schools, absolutely not. It is probably with the intention of 'transmitting what is believed with belief, and transmitting what is doubted with doubt.' Otherwise, later generations, those as loyal as Wu Zixu, would recklessly add and change things, and falsely borrow the name of the Vinaya Master (律師) to gain the trust of the world.' Thereupon Mengtang nodded in agreement, and finally included it in the Transmission of the Lamp according to the existing account. Zen Master Foguang Daowu (佛光道悟禪師) was from Lanzhou (蘭州), Shanxi (陝右) [modern Gansu province], with the surname Guan (冠). He was born with teeth. At the age of sixteen, he shaved his head and left home. Two years later, he traveled around, and upon returning from Lintao (臨洮) [modern Lintao, Gansu], he stayed overnight at Wanzi Inn. He dreamed of a Brahman monk calling him awake, and just then he heard a horse neigh, and he suddenly awakened. He chanted to himself, 'Good, good, throughout the empty space, there is only one.' He told his mother, 'I picked up something last night.' His mother asked, 'What did you pick up?' He replied, 'The thing that has been lost since beginningless time.' One day, wanting to visit a knowledgeable teacher, the villagers sought a verse from the master. The master's verse contained the lines, 'The water flows must reach the sea, the crane emerges from the white clouds.' When he arrived at Xiong'er Mountain (熊耳山), he visited Baoyun Haigong (白雲海公) [Zen Master Baiyun Hai], and they were in perfect accord. Previously, someone asked, 'Why don't you choose a Dharma heir?' Haigong did not answer, but slowly said, 'The Zhilan (芝蘭) [fragrant orchid] is beautiful and outstanding, uniquely from Western Qin (西秦).' When the master arrived, Haigong heard someone in the air say,

來日攝郭相公。蓋海所住寺。乃郭子儀建。而師其後身也。海公沒。師出世。住鄭州普照寺。嗣其法。既而退居竹閣庵。浮沉洛川。人莫之測。嘗謂人曰。道我是凡。我向聖位里去。道我是聖。我向凡位里去。道我不是聖不是凡。我向你眼睛鼻孔里七顛八倒去。泰和五年五月十三日。無疾而逝。適所居屋上有五色云如蓋。中有紅光。圓如日者三。壽五十五。

吳興何山耆舊僧某。擅權侮眾。素行不軏。尤嗜殺生。一日。宰豬饌客。先以首入鍋煮之。自去。候其生熟。忽見一人首。張目咬齒。頭髮蓬亂。于沸湯中翻覆可畏。僧見之。怖懼戰慄。若無所容。及遣他人覘之。猶豬頭也。其僧因此改行從善。

趙文敏公。訪寂照先師于杭州廨宇。茶罷。公舉近詩。有了此清凈障句。先師云。清凈焉得有障。公曰。猒垢污。愛清凈。得非障乎。先師云。將謂是個翰林官人。元來是個冠巾和尚。公因云。老母誕某之日。夢一異僧入室。平生於禪宗向上提持雖未能盡解。然若經教所載。讀之即通大意。

輝東溟。黃巖人。義方右丞妻為母。倚勢恃強。蔑裂先輩。靈石蓮一舟者。得法于龍翔笑隱。受宣政院檄。住持本寺。東溟攘居之。又估鴻福．安國而剎。一己任三處住持事。恣意為非。一夕。醉酒睡起。眼見靈石

【現代漢語翻譯】現代漢語譯本：來日，攝郭相公（官名）。蓋海所住的寺廟，是郭子儀（唐朝名將，7世紀）所建，而蓋海是郭子儀的後身。蓋海去世后，這位禪師出世，住在鄭州普照寺，繼承了他的法脈。之後退隱到竹閣庵，在洛川一帶隱居，沒有人能測度他的深淺。他曾經對人說：『說我是凡人，我偏向聖人的境界里去；說我是聖人，我偏向凡人的境界里去；說我不是聖人也不是凡人，我就在你眼睛鼻孔里七顛八倒地鬧騰。』泰和五年（1205年）五月十三日，無疾而終。恰好他所居住的屋子上面有五色雲彩像傘蓋一樣，中間有紅光，圓得像太陽一樣，共有三個，享年五十五歲。

吳興何山的一位年老的僧人，依仗權勢欺侮大眾，平素行為不端，尤其喜歡殺生。有一天，他宰殺豬來款待客人，先將豬頭放入鍋中煮。他自己離開，等待豬頭煮熟。忽然看見一個人的頭，睜著眼睛，咬著牙齒，頭髮蓬亂，在沸騰的湯水中翻滾，非常可怕。僧人看見后，害怕得戰慄不已，好像無處容身。等到派其他人去看時，仍然是豬頭。這位僧人因此改過自新，行善積德。

趙文敏公（趙孟頫，元朝書畫家，1254-1322），在杭州的官署拜訪寂照先師。喝完茶后，趙公舉出自己近來所作的詩，其中有『了此清凈障』一句。先師說：『清凈怎麼會有障礙呢？』趙公說：『厭惡污垢，喜愛清凈，難道不是一種障礙嗎？』先師說：『還以為是個翰林官人，原來是個戴著頭巾的和尚。』趙公因此說：『我母親生我的那天，夢見一個奇異的僧人進入房間。我平生對於禪宗的向上提持，雖然未能完全理解，但是如果讀到經教所記載的內容，就能通曉其中的大意。』

輝東溟，是黃巖人。義方右丞的妻子是他的母親。他倚仗權勢，蔑視前輩。靈石蓮一舟禪師，從龍翔笑隱禪師那裡得法，接受宣政院的文書，住持本寺。輝東溟奪取了他的住處。又兼管鴻福寺、安國寺，一個人擔任三處寺廟的住持，恣意妄為。一天晚上，他喝醉酒醒來，眼睛看見靈石禪師。

【English Translation】 English version: One day, he took the position of Minister Guo. The temple where Gaihai lived was built by Guo Ziyi (a famous general of the Tang Dynasty, 7th century), and the master was his reincarnation. After Gaihai passed away, this Chan master appeared in the world and resided in Puzhao Temple in Zhengzhou, inheriting his Dharma lineage. Later, he retreated to Zhuge Hermitage, living in seclusion around the Luo River, and no one could fathom his depth. He once said to people: 'If you say I am an ordinary person, I will go towards the realm of a sage; if you say I am a sage, I will go towards the realm of an ordinary person; if you say I am neither a sage nor an ordinary person, I will turn upside down in your eyes and nostrils.' On the thirteenth day of the fifth month of the fifth year of the Taihe era (1205 AD), he passed away without illness. Coincidentally, there were five-colored clouds like a canopy above the house where he lived, with red light in the middle, round like three suns, and he lived to the age of fifty-five.

A certain old monk of Heshan in Wuxing, relying on his power, bullied the masses, and his behavior was usually improper, especially fond of killing. One day, he slaughtered a pig to entertain guests, first putting the pig's head into the pot to cook. He left to wait for the pig's head to cook. Suddenly, he saw a human head, with eyes wide open, teeth clenched, and hair disheveled, tumbling in the boiling soup, which was very frightening. When the monk saw it, he was frightened and trembled, as if there was no place for him to stay. When he sent others to look at it, it was still a pig's head. The monk therefore reformed and did good deeds.

Duke Zhao Wenmin (Zhao Mengfu, Yuan Dynasty painter and calligrapher, 1254-1322) visited Zen Master Jizhao at the official residence in Hangzhou. After drinking tea, Duke Zhao cited a recent poem of his, which contained the line 'Having this pure obstacle.' The Zen master said, 'How can purity have obstacles?' Duke Zhao said, 'Disliking filth and loving purity, isn't that an obstacle?' The Zen master said, 'I thought he was a Hanlin official, but he turned out to be a monk wearing a headscarf.' Duke Zhao therefore said, 'On the day my mother gave birth to me, she dreamed of a strange monk entering the room. Although I have not been able to fully understand the upward teachings of Zen Buddhism in my life, if I read the contents recorded in the scriptures, I can understand the general meaning.'

Hui Dongming was from Huangyan. The wife of Right Minister Yifang was his mother. He relied on his power and despised his predecessors. Zen Master Lingshi Lian Yizhou obtained the Dharma from Zen Master Longxiang Xiaoyin and received a document from the Xuanzheng Yuan to preside over the temple. Hui Dongming seized his residence. He also concurrently managed Hongfu Temple and Anguo Temple, holding the position of abbot of three temples, acting recklessly. One night, he woke up drunk and saw Zen Master Lingshi.

伽藍神令鬼卒扼其頸。以膝筑腰使其跪。而亂杖捶之。且呼自名云。宗輝此回不敢盜常住物也。神幸宥我。神幸宥我。如是三年始卒。

鄞縣寶幢市周婆。生修凈土。每遇歲首。持不語。晝夜長坐。盡正月。遇盛暑。就據會亭施茶湯。盡一夏。年七十餘。一夕。夢見大荷葉遍覆寶市一境。手持念珠。行道荷葉上。既而得微疾。鄰人夜見幢幡寶蓋入其家。黎明。婆已合掌唸佛而逝。嘗聞佛謂。末法中。南閻浮提女人獲生凈土者。多如雨點。今以周婆觀之。良信。洪武庚戌冬。奉化田子中訪余太白。同居者久。余偶言金剛般若經。閻羅王界稱為功德經。故世人薦亡者多讀之。子中誓終身受持。一日。值其母諱日。發心誦此經百過以薦。晨起。坐松榻上。方誦至九遍。見鬼卒枷杻一老媼跪榻前。發離披覆面。熟視之。乃亡母也。子中倉卒不知所為。須臾引去。若將脫枷者。於是子中大泣。恨不即時輟經。與母相勞問。余謂此經功德之大。不可云喻。若子中發心持誦。即冥感陰界。俾母子兩得相見。以釋其苦。嗚呼。偉哉。

育王虛庵實首座寄臥云庵主偈云。黃金園裡馬交馳。徑寸多成按劍疑。月曬梅花千樹雪。臥云一枕夢迴時。天童幻庵住首座拜應庵塔偈云。耽耽睡虎管窺班。便把中峰作靠山。不得破沙盆一個

【現代漢語翻譯】現代漢語譯本：伽藍神命令鬼卒扼住他的脖子，用膝蓋頂他的腰使他跪下，然後用亂棍捶打他，並且呼喊自己的名字說：『宗輝這次不敢再盜竊常住的財物了，神啊，希望您能寬恕我，神啊，希望您能寬恕我。』這樣過了三年才死去。

鄞縣（今浙江寧波鄞州區）寶幢市的周婆，一生修行凈土法門，每到新年伊始，就持不語戒，日夜長坐唸佛，直到正月結束。遇到盛夏酷暑，就在會亭施捨茶水，持續整個夏天。七十多歲時，一天晚上，夢見巨大的荷葉遍佈寶幢市的整個區域，自己手持念珠，在荷葉上行走。不久之後得了輕微的疾病，鄰居晚上看見幢幡寶蓋進入她家。黎明時分，周婆已經合掌唸佛去世。曾經聽佛說過，末法時代，南閻浮提（Sanskrit：Jambudvipa，佛教傳說中的四大部洲之一，我們所居住的這個世界）的女人能夠往生凈土的，多如雨點。現在以周婆的事蹟來看，確實如此。洪武（朱元璋年號，1368-1398年）庚戌年冬天，奉化（今浙江寧波奉化區）的田子中拜訪我在太白山，同住很久。我偶爾談到《金剛般若經》，閻羅王界稱之為功德經，所以世人超度亡者大多誦讀此經。田子中發誓終身受持。一天，正值他母親的忌日，發心誦讀此經一百遍來超度母親。早晨起來，坐在松木榻上，剛誦到第九遍，看見鬼卒用枷鎖押著一位老婦人跪在榻前，頭髮散亂遮蓋著臉。仔細一看，竟然是已故的母親。田子中倉促間不知如何是好，一會兒鬼卒就拉著她離開了，好像要給她脫去枷鎖一樣。於是田子中大哭，後悔沒有立即停止誦經，與母親相見問候。我認為這部經的功德之大，無法用言語來比喻。如果田子中發心持誦，就能冥冥中感動陰間，使母子兩人得以相見，以解除她的痛苦。唉，多麼偉大啊！

育王山（位於今浙江寧波）虛庵實首座寄給臥云庵主的偈子說：『黃金園裡馬交馳，逕寸多成按劍疑。月曬梅花千樹雪，臥云一枕夢迴時。』天童山（位於今浙江寧波）幻庵住首座拜應庵塔的偈子說：『耽耽睡虎管窺班，便把中峰作靠山。不得破沙盆一個。』

【English Translation】 English version: A guardian spirit of the monastery ordered a ghost soldier to strangle his neck, push his waist with his knee to make him kneel, and then beat him with random sticks, while shouting his name, saying, 'Zonghui dares not steal the monastery's property again. God, I hope you can forgive me, God, I hope you can forgive me.' He died after three years of this.

Zhou Po of Bao Tong Market in Yin County (present-day Yinzhou District, Ningbo, Zhejiang), practiced the Pure Land Dharma throughout her life. Every New Year, she observed the vow of silence, sitting and chanting Buddha's name day and night until the end of the first month. When the hot summer came, she offered tea at the meeting pavilion, continuing throughout the summer. When she was over seventy years old, one night, she dreamed of a huge lotus leaf covering the entire area of Bao Tong Market, and she was holding prayer beads, walking on the lotus leaf. Soon after, she contracted a minor illness, and neighbors saw banners and canopies entering her house at night. At dawn, Zhou Po had already passed away, with her palms together, chanting the Buddha's name. It was once heard that the Buddha said that in the Dharma Ending Age, women in Jambudvipa (Sanskrit: Jambudvipa, one of the four continents in Buddhist legends, the world we live in) who are reborn in the Pure Land are as numerous as raindrops. Now, considering Zhou Po's deeds, it is indeed true. In the winter of the Gengxu year of Hongwu (Zhu Yuanzhang's reign, 1368-1398), Tian Zizhong of Fenghua (present-day Fenghua District, Ningbo, Zhejiang) visited me on Mount Taibai and lived with me for a long time. I occasionally mentioned the Diamond Sutra, which is called the Sutra of Merit by the realm of King Yama, so people mostly recite this sutra to help the deceased. Tian Zizhong vowed to uphold it for the rest of his life. One day, on the anniversary of his mother's death, he resolved to recite this sutra a hundred times to help his mother. Getting up in the morning, sitting on a pine couch, just as he was reciting the ninth time, he saw a ghost soldier escorting an old woman with shackles, kneeling in front of the couch, her hair disheveled and covering her face. Upon closer inspection, it was his deceased mother. Tian Zizhong was at a loss for what to do, and soon the ghost soldier pulled her away, as if to remove her shackles. Then Tian Zizhong cried loudly, regretting not stopping the recitation immediately to meet and greet his mother. I believe that the merit of this sutra is so great that it cannot be described in words. If Tian Zizhong resolves to uphold and recite it, he can invisibly move the underworld, allowing mother and son to meet and relieve her suffering. Alas, how great!

The Venerable Shi, the head seat of Mount Yuwang (located in present-day Ningbo, Zhejiang), sent a verse to the Abbot of Woyun Hermitage, saying, 'Horses gallop in the golden garden, every inch becomes a suspicion of drawing swords. The moon shines on plum blossoms, a thousand trees of snow, waking from a dream on a pillow of clouds.' The head seat of Huanyan, residing at Tiantong Mountain (located in present-day Ningbo, Zhejiang), offered a verse at the pagoda of Ying'an, saying, 'The drowsy tiger peeps through a tube, relying on Zhongfeng as a mountain. Not getting even a broken sand bowl.'

。子孫乞活也應難。默中唯西堂詠蠶偈云。桑空柘盡始心休。綿密工夫一繭收。爐炭鑊湯𢬵得入。為人只在一絲頭。佛隴宜行可聽雨偈云。檐前滴滴甚分明。迷己眾生喚作聲。我亦年來多逐物。春宵一枕夢難成。噫。四人學者。偈語雖工。在當時已泯泯無聞。余故錄之。以示後學焉。

竺元先師。老年閑居天臺紫籜山。而䇿發來學不倦。嘗謂。做頌須事理俱到。譬如打索。兩股緊緩不同。則不堪矣。大川和尚作蜘蛛頌固好。但其中三字于理固無害。於事則不然。其頌云。一絲掛得虛空住。百億絲頭殺氣生。上下四圍羅織了。待無漏網話方行。末後三字于蜘蛛卻無交涉。又題出山相云。龍姿鳳質出王宮。垢面灰頭下雪峰。誓願欲窮諸有海。不知諸有幾時窮。以雪峰易雪山。拘韻耳。而此地有雪峰。其名既顯。似覺有妨。所以不純也。又云。虛舟住金山。因雪上堂云。一夜江風攪玉麈。孤峰不白轉精神。從空放下從空看。徹骨寒來有幾人。學者爭誦之。虛舟既不識古人舌頭落處。而學者又隨例顛倒。因叩其所以。師乃云。古人謂雪覆千山。因甚孤峰不白。此是一轉語。而虛舟以為孤峰實不白。誤矣。又云。大凡入院佛事難得精妙者。蓋作者多故也。東嶼住凈慈。山門佛事云。清凈慈門。一湖秋水。入得入不得。虎咬

【現代漢語翻譯】現代漢語譯本：子孫想要靠乞討為生恐怕也很難了。默中禪師只有在西堂所作的《詠蠶偈》中說道：『桑樹空了，柘樹也盡了，始得心休。綿密的工夫，才得一繭的收穫。爐炭鑊湯也敢於進入，為人處世只在一絲一頭上。』佛隴宜行禪師的《可聽雨偈》中說道：『屋檐前滴滴答答，甚是分明。迷惑的眾生卻把它叫做聲音。我也是近年來多逐外物，春夜裡一枕難成夢。』唉！這四位學者的偈語雖然工巧，但在當時已經默默無聞了。所以我把它們記錄下來，用來給後來的學人看。

竺元先師，晚年閑居在天臺紫籜山，但仍然不倦地接待前來求學的學子。他曾經說過：『做頌一定要事理俱到。譬如打繩索，兩股繩子的鬆緊程度不同，那就不行了。』大川和尚作的《蜘蛛頌》固然好，但其中的三個字在道理上雖然沒有妨礙，但在事實上卻不妥當。他的頌是這樣說的：『一絲掛得虛空住，百億絲頭殺氣生。上下四圍羅織了，待無漏網話方行。』最後三個字對於蜘蛛來說卻沒有關係。又題《出山相》說：『龍姿鳳質出王宮，垢面灰頭下雪峰。誓願欲窮諸有海，不知諸有幾時窮。』用雪峰代替雪山，只是爲了遷就韻腳罷了。而且此地有雪峰這個名稱，既然已經很出名了，似乎覺得有些妨礙，所以不夠純粹。』又說：『虛舟禪師住在金山寺，因為下雪而上堂說法，說道：一夜江風攪玉麈，孤峰不白轉精神。從空放下從空看，徹骨寒來有幾人。』學人們爭相誦讀。虛舟禪師既不識古人舌頭落處，而學人們又隨聲附和，顛倒是非。有人問他其中的緣由，竺元先師就說：『古人說雪覆千山，為什麼孤峰不白呢？這是一句轉語。而虛舟禪師卻以為孤峰真的不白，這是錯誤的。』又說：『大凡寺院的佛事很難做得精妙，大概是因為作者的顧慮太多了。』東嶼禪師住在凈慈寺，山門佛事說：『清凈慈門，一湖秋水。入得入不得，虎咬。』

【English Translation】 English version: It would be difficult for descendants to even beg for a living. Zen Master Mozhong only said in his 'Ode to the Silkworm' made in Xitang: 'When the mulberry is empty and the Zhe tree is exhausted, the mind can finally rest. Meticulous effort yields the harvest of a single cocoon. Daring to enter the furnace charcoal and boiling soup, serving others lies in a single thread.' Zen Master Yixing of Folong said in his 'Ode to Listening to Rain': 'Dripping from the eaves, it is very clear. Deluded beings call it sound. I too have been chasing after external things in recent years, and a single pillow is hard to bring sleep on a spring night.' Alas! Although the verses of these four scholars are skillful, they were already obscure and unknown at the time. Therefore, I record them to show to later scholars.

Zen Master Zhu Yuan, in his old age, lived in seclusion on Mount Zisuo in Tiantai, but still tirelessly received students who came to learn. He once said: 'When composing an ode, one must ensure that both the matter and the principle are fully addressed. It's like making a rope; if the tightness of the two strands is different, it won't work.' The 'Ode to the Spider' by Great Monk Dachuan is certainly good, but three of the words in it, while not harmful in principle, are inappropriate in fact. His ode goes like this: 'A single thread hangs in the void, billions of threads give rise to murderous intent. Weaving up and down and all around, waiting for the leak-proof net to speak.' The last three words have nothing to do with the spider. Also, the inscription on 'Leaving the Mountain Portrait' says: 'Dragon's posture and phoenix's quality emerge from the royal palace, dirty face and ashen head descend from Snow Peak (Xue Feng). Vowing to exhaust the seas of all existence, but who knows when all existence will be exhausted.' Replacing Snow Mountain (Xue Shan) with Snow Peak (Xue Feng) is merely to accommodate the rhyme. Moreover, since the name Snow Peak (Xue Feng) already exists in this place and is well-known, it seems somewhat obstructive, so it is not pure.' He also said: 'Zen Master Xuzhou lived in Jinshan Temple, and because of the snow, he ascended the hall to preach, saying: 'The river wind stirred the jade whisk all night, the solitary peak is not white but becomes more spirited. Letting go from emptiness and seeing from emptiness, how many people feel the bone-chilling cold?' Scholars vied to recite it. Zen Master Xuzhou did not recognize where the ancients' tongues fell, and the scholars echoed him, reversing right and wrong. Someone asked him the reason, and Zen Master Zhu Yuan said: 'The ancients said that snow covers thousands of mountains, why is the solitary peak not white? This is a turning phrase. But Zen Master Xuzhou thought that the solitary peak was really not white, which is wrong.' He also said: 'Generally speaking, the Buddhist affairs of a monastery are difficult to do exquisitely, probably because the author has too many concerns.' Zen Master Dongyu lived in Jingci Temple, and the mountain gate Buddhist affairs said: 'Pure and compassionate gate, a lake of autumn water. Can you enter or not? The tiger bites.'

大蟲。蛇吞鱉鼻。且移他處用不得。竹泉住中竺。佛殿佛事云。撥塵見佛。誰知佛亦是塵。罕逢穿耳客。多遇刻舟人。甚有體裁。學者可為法。

元庵會藏主。臨安人。久居凈慈蒙堂。雅善趙文敏公。公嘗與寫其所作詩。成巨軸。復題其後。人皆以為夸。而元庵漠如也。寺僧澤藏山者。出資繕修涅槃堂．把針板．靧所．溺坑。禪流謝以偈卷。元庵見之不懌。眾請其作。遂成偈云。涅槃一路盡掀翻。觸處工夫見不難。洗面驀然摸著鼻。繡針眼裡好藏山。時晦機和尚為住持。特上堂稱美之。以此偈推之。則其詩之精絕也可知矣。

中天竺一溪和尚。諱自如。福建人。元兵下江南。師年少。被遊兵虜至臨安。遺之而去。臨安富民胡氏收養之。令伴其子弟讀書鄉墩。師隅立。凝神靜聽。默識無所失。胡氏喜。因子之。既長。命隸里中無相寺為僧。參云峰于徑山。得旨。戒撿精嚴。法服應器不離體。又能誦棱嚴．法華．維摩．圓覺等經。初住浙江萬壽寺。寺後有富民黃氏。重師戒行。常供以伊蒲塞饌。一日。請歸其家。進供愈勤。乃開私帑。示師所藏金玉異寶。欲動其心。師歸。謂左右曰。彼黃子氏者。以帑中寶示我。欲眩我死去為其子耳。殊不知我視金玉如瓦礫。古人墮此轍者頗眾。非獨為其子。為其牛馬者有之

【現代漢語翻譯】現代漢語譯本：大蟲（指老虎）。蛇吞食烏龜的鼻子。即使移到別處也沒用。竹泉禪師住在中天竺寺（寺名）。佛殿里的佛事說：拂去塵土才能見到佛，誰知佛本身也是塵土。很少遇到真正懂得佛法的人，多是像刻舟求劍一樣不知變通的人。很有章法，學者可以傚法。

元庵會藏主（人名），臨安（地名，今浙江杭州）人。長期住在凈慈寺蒙堂。與趙文敏公（趙孟頫，人名）交好。趙公曾經為他寫詩，寫成巨大的畫軸，還在後面題字。人們都認為這是誇張，但元庵（人名）卻毫不在意。寺里的僧人澤藏山（人名），出資修繕涅槃堂、把針板、洗漱的地方、廁所。禪宗的僧人寫偈語來感謝他。元庵（人名）看到后不高興。大家請他寫，於是寫了偈語說：涅槃的道路完全被掀翻，到處都能見到功夫並不難。洗臉的時候忽然摸到鼻子，繡花針眼裡好藏山（人名）。當時晦機和尚（人名）是住持，特地上堂稱讚他。從這首偈語推斷，他的詩的精妙絕倫也可以知道了。

中天竺一溪和尚（法號），俗名自如（人名），福建人。元朝軍隊攻下江南的時候（元朝至元時期），法師還年少，被流動的士兵擄到臨安（地名，今浙江杭州）。士兵丟下他離開了。臨安（地名，今浙江杭州）的富人胡氏（人名）收養了他，讓他陪伴自己的子弟讀書。法師站在角落裡，凝神靜聽，默默記住，沒有遺漏。胡氏（人名）很高興，把他當做自己的兒子。長大后，命令他到里中的無相寺出家。到徑山參拜云峰禪師（人名），得到他的認可。受戒后，持戒精嚴，法衣和缽盂不離身。又能誦讀《楞嚴經》、《法華經》、《維摩經》、《圓覺經》等經典。起初住在浙江萬壽寺。寺廟後面有個富人黃氏（人名），敬重法師的戒行，經常用伊蒲塞（梵語，指在家修行的佛教徒）的食物供養他。有一天，請法師到他家，供養更加勤奮。於是打開私人的倉庫，給法師看他所藏的金玉異寶，想要打動他的心。法師回去后，對身邊的人說：那個黃氏（人名），用倉庫里的寶物給我看，想要迷惑我死去，讓他做他的兒子。殊不知我看金玉如同瓦礫。古人墮入這種陷阱的很多，不僅僅是做他的兒子，做他的牛馬的也有。

【English Translation】 English version: 'Big bug' (referring to a tiger). A snake swallows a turtle's nose. Even if moved elsewhere, it's useless. Zen Master Zhuquan resides in Zhong Tianzhu Temple (temple name). The Buddhist affairs in the Buddha hall say: 'Wipe away the dust to see the Buddha, who knows that the Buddha is also dust.' Rarely encounter someone who truly understands Buddhism, mostly like those who carve a boat to find a sword, inflexible. Very structured, scholars can learn from it.

Yuan'an Huizangzhu (person's name), from Lin'an (place name, present-day Hangzhou, Zhejiang). Long resided in Mengtang of Jingci Temple. Had a good relationship with Zhao Wenming Gong (Zhao Mengfu, person's name). Zhao Gong once wrote poems for him, creating a huge scroll, and also inscribed on the back. People thought it was an exaggeration, but Yuan'an (person's name) didn't care. The monk Zecangshan (person's name) in the temple, funded the renovation of the Nirvana Hall, needle board, washroom, and toilet. Zen monks wrote verses to thank him. Yuan'an (person's name) was unhappy when he saw it. Everyone asked him to write, so he wrote a verse saying: 'The road to Nirvana is completely overturned, it's not difficult to see the effort everywhere. Suddenly touching the nose while washing the face, it's good to hide Shan (person's name) in the eye of the embroidery needle.' At that time, Monk Huiji (person's name) was the abbot, and he praised him in the hall. From this verse, we can know the exquisite nature of his poems.

Monk Yixi of Zhong Tianzhu (temple name) (Dharma name), secular name Ziru (person's name), from Fujian. When the Yuan army conquered Jiangnan (during the Zhiyuan period of the Yuan Dynasty (1264-1294)), the master was young and was captured by mobile soldiers to Lin'an (place name, present-day Hangzhou, Zhejiang). The soldiers left him. Hu (person's name), a wealthy man from Lin'an (place name, present-day Hangzhou, Zhejiang), adopted him and asked him to accompany his children to study. The master stood in the corner, listening attentively, memorizing silently, without missing anything. Hu (person's name) was very happy and treated him as his own son. When he grew up, he ordered him to become a monk in Wuxiang Temple in the village. He visited Zen Master Yunfeng (person's name) at Jingshan and was approved by him. After being ordained, he strictly observed the precepts, and his Dharma robe and bowl were always with him. He could also recite scriptures such as the 'Surangama Sutra', 'Lotus Sutra', 'Vimalakirti Sutra', and 'Perfect Enlightenment Sutra'. He first lived in Wanshou Temple in Zhejiang. There was a wealthy man Huang (person's name) behind the temple, who respected the master's precepts and often provided him with Upasaka (Sanskrit, referring to Buddhist lay practitioners) food. One day, he invited the master to his home, and the offerings became more diligent. So he opened his private treasury and showed the master the gold, jade, and exotic treasures he had collected, wanting to move his heart. After the master returned, he said to those around him: 'That Huang (person's name), showed me the treasures in the treasury, wanting to confuse me to die and let him be his son. Little does he know that I regard gold and jade as rubble. Many ancient people have fallen into this trap, not only to be his son, but also to be his cattle and horses.'

。我自此其疏黃氏矣。天曆初。中天竺住持笑隱欣公奉詔興建大龍翔寺。因舉代住中竺者三人。上以御筆點師名。宣政院具疏禮請。未幾。化去。多靈異云。

錢塘廣化寺住持覺宗聖。徑山本源所度弟子也。群弟子中。唯師最少。常受其慢侮。由是勵志孜孜講學。遂從夢堂於四明。時怪石住大慈。固招其居侍司。未幾。又從石室學詩。詩日臻其奧。若趙公子昂．虞公伯生．張公仲舉。皆稱賞之。尤篤于廉信。不茍一食於人。與人期。雖風雨弗爽。中歲。究絕學之旨。初參仲謀和尚。無所入。遂叩南堂于本覺。南堂曰。汝自是了事人。但聞見太多。隘塞胸次。以致本地風光不能發現。於是隨問曰。如何是佛。南堂曰。晨朝有粥。齋時有飯。擬再進語。南堂以手揶揄曰。不是。不是。宗聖恨其不為明白說破。次日。謁云。和尚開大爐鞴。镕鍛聖凡。我正如一塊頑銅鈍鐵。投入其中。以求鍛鍊。成就美器。若不能者。是和尚之爐鞴欠熱耳。南堂念其虔懇。曲誘之曰。我此法門只貴直截承當。不在世智辨聦也。若能發決烈志。一刀兩段。有什麼頑銅可鍛。有什麼美器可成。去此二途。向父母未生以前道一句看。宗聖無語。後效古人頂彌勒佛像。旦暮行道。稱念尊號。祈生兜率內院。仍賦詩以自見。年六十二得疾。命左右

【現代漢語翻譯】現代漢語譯本：我從那時起就疏遠了黃氏。天曆初年（1330年），中天竺的住持笑隱欣公奉皇帝的詔令興建大龍翔寺，於是推舉三位可以代表中天竺的人選，皇上用御筆欽點了這位法師的名字，宣政院準備了奏章，以禮相請。沒過多久，法師圓寂了，留下了許多靈異的傳說。

錢塘廣化寺的住持覺宗聖，是徑山本源所度化的弟子。在眾多弟子中，唯獨覺宗聖年紀最小，常常受到本源的輕慢侮辱。因此，他立志勤奮學習。後來跟隨夢堂在四明學習，當時怪石住在慈寺，極力邀請覺宗聖去那裡擔任侍者。沒過多久，他又跟隨石室學習詩歌，詩歌的造詣日益精深，像趙公子昂、虞公伯生、張公仲舉等人都稱讚他的詩。他尤其注重廉潔誠信，從不隨便接受別人的食物，與人約定，即使颳風下雨也不會失約。中年時，他探究佛學絕學的宗旨。最初參拜仲謀和尚，卻一無所得。於是向本覺的南堂請教。南堂說：『你本來就是個明白事理的人，只是聽得太多、見得太多，堵塞了胸懷，以致於本地風光無法顯現。』於是覺宗聖隨即問道：『如何是佛？』南堂說：『早上有粥喝，齋時有飯吃。』覺宗聖想要再問，南堂用手示意他說：『不是，不是。』覺宗聖惱恨南堂不為他明白說破。第二天，他去拜見南堂，說：『和尚您開動大爐子，鼓動風箱，熔鍊聖人和凡人，我正像一塊頑銅鈍鐵，投入其中，以求鍛鍊，成就美好的器物。如果不能這樣，那就是和尚您的爐子不夠熱罷了。』南堂念他虔誠懇切，委婉地引導他說：『我這法門只注重直接承擔，不看重世俗的智慧和聰敏。如果能發出決絕的志向，一刀兩斷，有什麼頑銅可鍛，有什麼美器可成？拋開這兩條路，向父母未生你之前說一句話看看。』覺宗聖無言以對。後來他效仿古人，頭頂彌勒佛像，早晚修行，稱念彌勒佛的尊號，祈求往生兜率內院。他還寫詩來表達自己的心志。六十二歲時得了疾病，命令身邊的人...

【English Translation】 English version: From that time on, I distanced myself from the Huang family. In the early years of the Tianli reign (1330 AD), Abbot Xiaoyin Xin of Central India, upon imperial decree, began the construction of the Great Dragon Xiang Temple. Consequently, three individuals were recommended as representatives of Central India. The Emperor personally selected the Master's name with his imperial brush, and the Xuanzheng Yuan (Council of State Affairs) prepared a memorial to invite him with due ceremony. Not long after, he passed away, leaving behind many miraculous legends.

Jue Zong Sheng, the abbot of Guanghua Temple in Qiantang, was a disciple converted by Benyuan of Jing Mountain. Among all the disciples, Master Jue Zong Sheng was the youngest and often subjected to Benyuan's neglect and humiliation. Therefore, he resolved to study diligently. Later, he followed Mengtang in Siming. At that time, Guai Shi (Strange Stone) resided at Daci Temple and earnestly invited him to serve as an attendant there. Before long, he followed Shi Shi (Stone Chamber) to study poetry, and his poetic skills deepened day by day. Figures like Zhao Gongzi Ang, Yu Gong Bosheng, and Zhang Gong Zhongju all praised his poems. He particularly valued integrity and trustworthiness, never casually accepting food from others, and keeping his appointments even in wind and rain. In his middle age, he delved into the essence of the ultimate teachings of Buddhism. Initially, he consulted with Monk Zhongmou but gained nothing. Then, he inquired of Nantang at Benjue Temple. Nantang said, 'You are inherently an understanding person, but you have heard and seen too much, which has blocked your mind, preventing the local scenery from manifesting.' Thereupon, Jue Zong Sheng immediately asked, 'What is Buddha?' Nantang replied, 'In the morning, there is congee to drink; at mealtime, there is rice to eat.' As Jue Zong Sheng attempted to ask further, Nantang gestured with his hand, saying, 'No, no.' Jue Zong Sheng resented Nantang for not explaining it clearly to him. The next day, he visited Nantang and said, 'Venerable Monk, you have started a great furnace and bellows, smelting sages and mortals. I am just like a piece of stubborn copper and dull iron, thrown into it to be tempered and made into a beautiful vessel. If this cannot be done, it is because your furnace is not hot enough.' Nantang, considering his sincerity and earnestness, subtly guided him, saying, 'My Dharma gate only values direct acceptance and does not value worldly wisdom and cleverness. If you can develop a resolute will and cut through decisively, what stubborn copper is there to forge, what beautiful vessel is there to make? Abandon these two paths and say a word before your parents gave birth to you.' Jue Zong Sheng was speechless. Later, he imitated the ancients, carrying an image of Maitreya Buddha on his head, practicing the Way morning and evening, reciting the honorable name of Maitreya Buddha, and praying to be reborn in the inner court of Tushita Heaven. He also wrote poems to express his aspirations. At the age of sixty-two, he fell ill and ordered those around him...

取平日詩文藁悉火之。乃逝。而黃巖人。族蔡氏。嗣怪石云。

無言和尚。居江心東堂寮。揭榜于門云。齋前看經坐禪。齋後接容作務。而於常住庶事未嘗言及。或有對師贊毀當代住持。惟含笑而已。至論叢林典故。宗門綱要。則亹亹笑譚。終日忘倦。蓋得為近代東堂之體也。一日。澡洗畢。偃臥于竹床上。乃自笑云。老不好。撼之。已化。時無際和尚亦為東堂。石室巖公領住事。學問膚淺。真率有餘。寺耆舊皆師徒弟。師慮其慢住持。凡旦望聽說法罷。俱詣師處作禮。師必令其舉上堂語。乃唧唧云。今日長老好上堂。其作成住持有方。馭徒弟得法。有岐上座者。乃明巖熙公所度之子。一日。持郁山主跨驢圖。請無際題。師援筆成偈曰。䇿蹇溪橋蹉腳時。誤將豌豆作真珠。兒曹不解藏家醜。笑倒楊岐老古錐。乃問云。你且道楊岐者一笑落在什麼處。岐云。無風荷葉動。必定有魚行。師掌云。歸去師前。分明舉似。其方便為人又如此。岐上座。即大梅仲邠也。

虛谷和尚。婺州人。凈慈石林和尚會中掌內記。升記室。貧而苦學。寒暑如一。嘗度夏太白。竊東凈手巾為褻衣。后出世領仰山三十年。徑山六年。囑東凈手巾不許題字。意在贍貧也。早年夢入凈慈羅漢堂。至東南隅。忽一尊者指楣梁間詩示師云。一

【現代漢語翻譯】現代漢語譯本取平日詩文稿全部燒掉，然後圓寂。他是黃巖人，屬於蔡氏家族，法嗣是怪石云。

無言和尚，住在江心寺東堂的寮房。他在門上貼出告示說：『齋飯前看經坐禪，齋飯後接待訪客處理事務。』但他從不提及寺院的日常事務。有人在他面前讚揚或詆譭當時的住持，他只是含笑不語。但如果談論叢林的典故、宗門的綱要，他則滔滔不絕，整天都不覺得厭倦。他大概是繼承了近代東堂的風格。一天，他洗漱完畢，仰臥在竹床上，然後自笑著說：『老了真不好。』搖動他，已經圓寂了。當時無際和尚也在東堂，石室巖公擔任住持。石室巖公學問膚淺，但真誠坦率有餘。寺里的老僧都是無言和尚的師兄弟。無言和尚擔心他們怠慢住持，所以在每月初一、十五聽完說法后，都到無言和尚處行禮。無言和尚一定會讓他們舉出住持上堂說法的內容，然後小聲嘟囔說：『今天的長老上堂說得很好。』他這樣是爲了幫助住持樹立威信，管束徒弟有方。有個叫岐上座的人，是明巖熙公剃度的弟子。一天，他拿著郁山主騎驢的圖，請無際和尚題字。無言和尚拿起筆寫了一首偈語：『拄著枴杖走過溪橋，一腳踩空的時候，誤把豌豆當成真珠。小孩子們不明白家醜不可外揚，笑倒了楊岐老古錐（楊岐方會禪師）。』然後問：『你且說說楊岐這一笑，落在什麼地方？』岐上座回答說：『無風荷葉動，必定有魚行。』無言和尚打了他一掌說：『回去在你的師父面前，分明地把這些說給他聽。』他方便教化人就是這樣。岐上座，就是大梅仲邠。

虛谷和尚，婺州人。在凈慈寺石林和尚的門下擔任內記，后升爲記室。他家境貧寒但勤奮好學，寒暑不輟。他曾經在太白山度夏，偷偷拿了東凈的手巾當褻衣。後來出世主持仰山寺三十年，逕山寺六年。他囑咐東凈的手巾不許題字，意思是用來賙濟貧困的人。早年他夢見進入凈慈寺羅漢堂，走到東南角，忽然有一位尊者指著楣梁間的詩給他看，詩是：

【English Translation】 English version He burned all his usual poems and writings, and then passed away. He was from Huangyan, belonging to the Cai family, and his Dharma heir was Guai Shi Yun (Strange Stone Yun).

Monk Wuyan (No Speech), lived in the East Hall dormitory of Jiangxin Temple. He posted a notice on the door saying: 'Before the meal, read scriptures and meditate; after the meal, receive guests and handle affairs.' But he never mentioned the daily affairs of the monastery. When someone praised or criticized the abbot of the time in front of him, he would only smile. But if discussing the stories of the Sangha, or the essentials of the sect, he would talk tirelessly, never tiring all day long. He probably inherited the style of the modern East Hall. One day, after washing, he lay on a bamboo bed, and then laughed to himself and said: 'It's not good to be old.' When he was shaken, he had already passed away. At that time, Monk Wuji (No Boundary) was also in the East Hall, and Gong of Shishi Rock (Stone Chamber Rock) was the abbot. Gong of Shishi Rock had shallow knowledge, but was sincere and frank. The old monks in the temple were all Monk Wuyan's fellow disciples. Monk Wuyan was worried that they would neglect the abbot, so after listening to the Dharma on the first and fifteenth of each month, they would all go to Monk Wuyan to pay their respects. Monk Wuyan would definitely ask them to cite the content of the abbot's Dharma talk, and then mutter in a low voice: 'Today's abbot gave a good Dharma talk.' He did this to help the abbot establish prestige and discipline his disciples effectively. There was a monk named Qishangzuo (Seat Qi), who was a disciple ordained by Mingyan Xi Gong (Bright Cliff Xi Gong). One day, he took a picture of Yushan Master (Mount Yu Master) riding a donkey and asked Monk Wuji to inscribe it. Monk Wuyan picked up a pen and wrote a verse: 'Leaning on a cane, stumbling on the stream bridge, mistakenly taking peas for pearls. The children do not understand that family scandals should not be exposed, laughing at the old Yangqi Gu Chui (Yangqi Fanghui Zen Master).' Then he asked: 'Tell me, where does Yangqi's laugh fall?' Qishangzuo replied: 'The lotus leaves move without wind, there must be fish swimming.' Monk Wuyan slapped him and said: 'Go back and tell your master clearly about these things.' That's how he conveniently taught people. Qishangzuo was Damei Zhongbin (Big Plum Zhongbin).

Monk Xugu (Empty Valley), was from Wuzhou. He served as the inner secretary under Monk Shilin (Stone Forest) of Jingci Temple, and later promoted to secretary. He was poor but studious, enduring the cold and heat. He once spent the summer on Mount Taibai, secretly taking the hand towel from the East Clean Room as underwear. Later, he came out to preside over Yangshan Temple for thirty years and Jingshan Temple for six years. He instructed that the hand towel from the East Clean Room should not be inscribed, meaning it should be used to help the poor. In his early years, he dreamed of entering the Arhat Hall of Jingci Temple, and when he reached the southeast corner, a venerable pointed to a poem between the lintels to show him, the poem was:

室寥寥絕頂開。數峰如盡碧于苔。等閑翻罷貝多葉。百衲袈裟自剪裁。初不諭其意。迨主二剎。良驗。蓋仰山有貝多葉經。而徑山有楊岐衣也。吁。師之出處。彼應真者為之前定。非果位中人。能致是歟。

溫州壽昌絕照輝公。坐夏凈慈東凈寮。蜃壁中有水墨觀音像。師每夜禮之。祈懇至切。忽見凈瓶水從壁涌出。通身歡悅。從此造詣益深。智鑒益明。嘗有偈云。工夫未到方圓地。幾度憑闌獨自愁。今日是三明日四。雪霜容易上人頭。有志者聞其偈。無不興起。蓋其致誠感人如此。譬如砒霜。全體是毒。茍食之。豈有不死者哉。

宋度宗。為北兵攻急。命道士設大醮。奏章天庭。問國家重事。是時高公伏章久不得報。既[立*陽]事。問故。高公云。為天門不開。定徑山四十八代住持故。得報遲也。虎巖住徑山。寂照先師為第一座。每聞虎巖法座上舉此事以夸眾。謂。住持豈茍然。至於四十八代。尚預定之天庭。寂照頗心非之。及寂照住徑山。適當其代。昔云居即庵和尚。土地神現夢。謂只有一粥之緣。已而果然。凡為諸方住持皆報緣。絲髮無差。然妄為攘奪。失身囹圄者。往往有之。聞天庭定名。土地神現夢二事。亦當少戢铓銳。

天目居山有魁一山者。蘇州人。博學多才。與天童平石翁交甚密

【現代漢語翻譯】現代漢語譯本禪房寥寥，位於絕頂之上，視野開闊。重重山峰宛如翠綠的苔蘚一般，似乎一眼望不到盡頭。隨手翻閱著貝多羅樹葉寫成的經書，自己裁剪縫製百衲袈裟。起初不明白其中的含義，等到輝公主持兩座寺廟之後，才真正應驗。原來仰山寺有貝多羅樹葉經書，而徑山寺有楊岐禪師的袈裟啊！唉，輝公的去處，是應真阿羅漢事先安排好的，不是證得果位的人，怎麼能做到這樣呢？（應真：阿羅漢的另一種稱呼，指斷盡煩惱，證得解脫的聖者）溫州壽昌寺的絕照輝公，在凈慈寺東凈寮安居修行。寮房的墻壁上有一幅水墨觀音像。輝公每晚都禮拜觀音像，祈求非常懇切。忽然看見凈瓶中的水從墻壁中涌出，全身都感到歡喜。從此以後，修行造詣更加精深，智慧見解更加明澈。曾經作偈說：『工夫未到方圓地，幾度憑欄獨自愁。今日是三明日四，雪霜容易上人頭。』有志向的人聽到他的偈語，沒有不奮發向上的。這是因為他的真誠感動了人。譬如砒霜，整個都是毒藥，如果吃了它，難道還有不死的人嗎？宋度宗（1265-1274在位）時期，北方軍隊攻打緊急，皇帝命令道士設壇做法事，向天庭上奏章，詢問國家大事。當時高公伏在奏章前很久沒有得到迴應。事情結束后，問他原因。高公說，因為天門沒有打開，是因為要確定徑山寺第四十八代住持的緣故，所以得到迴應很遲。虎巖禪師住在徑山寺時，寂照先師擔任第一座。虎巖禪師每次在法座上舉出這件事來向大眾炫耀，說：『住持的位置難道是隨便得到的嗎？甚至第四十八代住持，天庭都已經預先決定了。』寂照先師對此頗不以為然。等到寂照先師自己住持徑山寺時，恰好是第四十八代。以前云居山的即庵和尚，土地神在夢中顯現，說他只有吃一頓粥的緣分，後來果然應驗。凡是擔任各方寺院住持，都是有因緣的，絲毫不會有差錯。然而，那些妄圖爭奪住持之位，以致身陷囹圄的人，也常常有。聽到天庭預先定名，土地神在夢中顯現這兩件事，也應當稍微收斂一下鋒芒銳氣。天目山隱居著一位名叫魁一山的人，是蘇州人，博學多才，與天童寺的平石翁交往非常密切。

【English Translation】 English version The meditation room is secluded, perched atop the summit, offering a wide-open view. The numerous peaks resemble verdant moss, seemingly stretching endlessly. Casually flipping through scriptures written on palm leaves, he tailors and sews his patchwork袈裟 (kasaya, a Buddhist monastic robe). Initially, he didn't grasp the meaning, but after Hui Gong presided over two monasteries, it truly came to fruition. It turned out that Yangshan Monastery possessed palm-leaf scriptures, while Jingshan Monastery had the robe of Yangqi (Yangqi, a Chan Buddhist master). Alas, Hui Gong's destination was prearranged by an Arhat (Arhat, one who has attained enlightenment), how could someone not of that rank achieve such a thing? The Venerable Juezhao Hui Gong of Shouchang Temple in Wenzhou, observed the summer retreat at the East Pure Abode of Jingci Monastery. In the wall of his room, there was a watercolor painting of Guanyin (Guanyin, the Bodhisattva of Compassion). Every night, Hui Gong would prostrate before the image, praying with utmost sincerity. Suddenly, he saw water from the pure vase gushing out of the wall, filling him with joy. From then on, his cultivation deepened, and his wisdom and insight became clearer. He once composed a verse: 'If your practice hasn't reached the stage of perfection, how many times will you lean on the railing, feeling lonely? Today is the third, tomorrow is the fourth, and snow and frost easily cover one's head.' Those with aspirations, upon hearing his verse, were all inspired to strive forward. This is because his sincerity moved people so deeply. It's like arsenic, entirely poisonous; if you consume it, how could you not die? During the reign of Emperor Duzong of the Song Dynasty (1265-1274), when the northern armies were pressing hard, the emperor ordered Daoist priests to set up an altar and perform rituals, presenting a memorial to the Heavenly Court, inquiring about important national affairs. At that time, Gao Gong prostrated before the memorial for a long time without receiving a response. After the matter was concluded, he was asked the reason. Gao Gong said that it was because the Heavenly Gate had not opened, as it was necessary to determine the 48th abbot of Jingshan Monastery, which is why the response was delayed. When Zen Master Huyan resided at Jingshan Monastery, the late Zen Master Jizhao served as the first seat. Zen Master Huyan would often boast about this matter on the Dharma seat, saying, 'Is the position of abbot something easily obtained? Even the 48th abbot was predetermined by the Heavenly Court.' Zen Master Jizhao did not quite agree with this. When Zen Master Jizhao himself became the abbot of Jingshan Monastery, it happened to be the 48th generation. Previously, the local deity appeared in a dream to Abbot Jian of Yunju Mountain, saying that he only had the karmic connection to eat one bowl of congee, and it later came true. All those who serve as abbots of various monasteries have karmic connections, without the slightest deviation. However, those who recklessly seize the position of abbot, leading to imprisonment, are also common. Upon hearing about the two matters of the Heavenly Court predetermining the name and the local deity appearing in a dream, one should also slightly restrain one's sharp edges. There was a recluse named Kui Yishan living in Tianmu Mountain, a native of Suzhou, learned and talented, who had a very close relationship with Ping Shi Weng of Tiantong Monastery.

。當叢林全盛時。人皆翕翕求進。魁獨棲遲于巖谷。不與世接。有古大梅．懶瓚之風。獨許山下檀越洪家府諸子弟往來。既終。洪氏夢魁乘一山轎至其家。次日產一子。名應魁。字士元。自幼入學。至娶妻育子。絕無前生趣味。年三十。忽自猛省。盡變平日所為。與一僧明維那者。結屋東天目絕頂。習禪定。至若燒畬．乞食皆躬為之。雖老於頭陀者。有所不如。至正丁酉。貓獠燒劫徑山。余奔抵其所。士元肅容。禮度和雅。答對從容。徐問其故。乃知魁後身也。因謂之曰。公前身與天童平石翁為莫逆交。今翁年垂九十。耳目聦明。公蓋作偈寄之。庶見一夢兩覺。而夢覺一如乎。士元乃作偈曰。寄語天童老平石。一念非今亦非昔。欲聽楓橋半夜鐘。吳江依舊連天碧。偈未及到。翁已示寂。

徑山惠洲提點。虎巖徒弟。頗聦明。有幹蠱才。掌常住眾務三十除年。一切金谷恣其糜費。或以果報諭之。乃答云。滿載戴角來。洲只戴得一雙。至正初。高納麟領行宣政院事。其屬凈珂具狀訴之。結罪杖。斷歸俗。既而潛于化城院。得風痹疾。攣拳如猬。兩手握拳。承其兩頰。兩腳反承其尻。看病人慾伸之。痛不可忍。日夜但聞霍霍之聲。如是者三年。始氣絕。洲平昔以粗心任事。輕視因果。乃言。滿載戴角來。只戴得一雙。

【現代漢語翻譯】現代漢語譯本：當叢林寺院興盛時，人們都紛紛鉆營求進，只有應魁獨自隱居在山巖山谷中，不與世俗交往，頗有古代大梅法常、懶瓚禪師的風範。應魁只允許山下的檀越（施主，Dān yuè）洪家的子弟們來往。應魁圓寂后，洪家有人夢見應魁乘坐一頂山轎來到他家，第二天他家就生了一個兒子，取名叫應魁，字士元。士元從小就入學讀書，直到娶妻生子，完全沒有前世的趣味。三十歲時，忽然猛然醒悟，完全改變了平日的所作所為，與一個名叫明維那的僧人，在東天目山的絕頂結廬而居，修習禪定。像燒荒耕種、乞討食物這些事都親自去做，即使是那些老修行也比不上他。至正丁酉年（1357年），貓獠燒劫徑山寺，我逃到他那裡，士元神情嚴肅，禮儀平和文雅，回答問題從容不迫，我慢慢地問他其中的緣故，才知道他就是應魁的後身。於是對他說：『您前世與天童寺的平石翁是知心的朋友，現在平石翁年近九十，耳聰目明，您何不作一首偈語寄給他，或許能見到一夢兩覺，而夢覺本來就是一樣的呢？』士元於是作偈語說：『寄語天童老平石，一念非今亦非昔。欲聽楓橋半夜鐘，吳江依舊連天碧。』偈語還沒送到，平石翁就已經圓寂了。徑山寺的惠洲提點，是虎巖的徒弟，頗為聰明，有匡正時弊的才能，掌管寺院的事務三十多年，寺院的錢財任憑他揮霍浪費。有人用因果報應來勸誡他，他卻回答說：『滿載戴角來，洲只戴得一雙。』至正初年（1341年），高納麟主管行宣政院事，他的下屬凈珂具狀控告惠洲，惠洲因此被判罪杖刑，被勒令還俗。之後他偷偷地住在化城院，得了風痹病，身體蜷縮得像刺猬一樣，兩手握拳，抵著兩頰，兩腳反過來抵著屁股。看護病人的人想幫他伸展開身體，但他卻疼痛難忍。日夜只能聽到霍霍的聲音，像這樣過了三年，才斷氣。惠洲平時粗心大意，輕視因果報應，所以才說『滿載戴角來，只戴得一雙』這樣的話。

【English Translation】 English version: When the monastic community was flourishing, everyone was eagerly seeking advancement, but Yingkui alone dwelled in the rocky valleys, not associating with the world, possessing the spirit of the ancient Dàméi Fǎcháng and Lǎn Zàn. Yingkui only allowed the sons of the Hong family, the Dànyuè (patrons), from the foot of the mountain to visit. After Yingkui passed away, someone from the Hong family dreamed that Yingkui arrived at their home riding a mountain sedan, and the next day they had a son, named Yingkui, with the courtesy name Shiyuan. From childhood, Shiyuan attended school, until he married and had children, completely lacking the interests of his previous life. At the age of thirty, he suddenly awakened, completely changing his usual behavior, and with a monk named Ming Weina, he built a hut on the summit of Dong Tianmu Mountain, practicing Chan meditation. He personally did things like slash-and-burn farming and begging for food, surpassing even the old ascetics. In the year Dingyou of the Zhizheng era (1357), the Mao and Liao people burned and looted Jingshan Temple, and I fled to him. Shiyuan's expression was solemn, his manners were peaceful and elegant, and he answered questions calmly. I slowly asked him the reason, and then I knew that he was the reincarnation of Yingkui. So I said to him, 'In your previous life, you were close friends with Ping Shi Weng of Tiantong Temple, and now Ping Shi Weng is nearly ninety years old, with sharp ears and eyes. Why don't you compose a verse and send it to him, perhaps you can see a dream and two awakenings, and that dream and awakening are originally the same?' So Shiyuan composed a verse, saying, 'Tell the old Ping Shi of Tiantong, one thought is neither now nor past. If you want to hear the midnight bell of Maple Bridge, the Wu River is still connected to the sky.' Before the verse could be delivered, Ping Shi Weng had already passed away. Huizhou, the supervisor of Jingshan Temple, was a disciple of Huyan, quite intelligent, and had the talent to correct the abuses of the time. He managed the affairs of the monastery for more than thirty years, allowing him to squander and waste the monastery's money at will. Someone used the law of cause and effect to advise him, but he replied, 'Coming fully loaded with horns, Zhou can only wear one pair.' In the early years of the Zhizheng era (1341), Gao Nalin was in charge of the affairs of the XUANZHEN Yuan, and his subordinate Jing Ke filed a complaint against Huizhou, and Huizhou was therefore sentenced to caning and ordered to return to secular life. Afterwards, he secretly lived in Huacheng Temple and contracted wind-paralysis, his body curled up like a hedgehog, his hands clenched into fists, pressing against his cheeks, and his feet turned back against his buttocks. The person taking care of him wanted to stretch his body, but he was in unbearable pain. Day and night, only the sound of 'ho ho' could be heard, and after three years, he died. Huizhou was usually careless and disregarded the law of cause and effect, so he said such words as 'Coming fully loaded with horns, only one pair can be worn.'

余謂三途報中。歲月長久。一雙去。一雙來。至無量劫戴此角。何止一歲而已。凡司常住金谷人。宜以洲自鑒。洪武八年秋。余訪同門友報復元于象山智門寺。寺有提點彝正堂者。四十餘年管領常住出納。廉能。謀斷有方。撫眾和易。歷六代住持。終始如一。是年七月二十四。夜夢兩童子並立榻前。問之何干抵此。答曰。請提點考算單帳。答云。我無單帳可算。覺而再睡。得夢如前。次日。到方丈說其夢。稟云。夜得此夢。恐今歲庫司知事人懶慢。常住日黃簿未成。和尚宜促之。觀其言貌。絕無愧赧態。少選。報彝歸房跌仆地上。如熟醉。至夜半始蘇。急處分後事。然後瞑目。彝于智門可謂有功矣。臨終尚爾。諸方執事者。遇常住物。如鷹拏燕趠。不以罪福為事。聞此自須改行。

徑山耆舊。諱清泚。號一溪。壯年不守戒律。飲啖無所擇。至中年。自念人生於世。壽命能幾何。一旦無常殺鬼到。將何排遣。遂盡斂所積衣資。就普慶寺東。建觀音堂一所。修白凈業。祈生凈土。越數載。手書金剛般若經。至三千大千世界處。握筆正身。安坐而化。至正丁酉。貓獠燒劫普慶及居民房室。獨觀音堂巋然獨存。佛說善惡報應如影響。渠不信夫。

處州麗水縣白雲山白雲度公。久參華頂無見和尚。平生打硬做工夫。

【現代漢語翻譯】現代漢語譯本：我認為三惡道（三途）的果報中，歲月極其漫長。一旦墮入其中，輪迴往復，無有止境。無數劫以來，頭頂著這樣的罪業，又豈止是一年而已？凡是管理寺院常住財物的人，都應該以此爲鑑。洪武八年（1375年）秋天，我到象山智門寺拜訪同門好友報復元。寺里有個提點彝正堂，四十多年來管理常住的財務出納，廉潔能幹，決斷有方，待人和藹可親，經歷了六代住持，始終如一。這年七月二十四日，夜裡夢見兩個童子並排站在床前。問他們來做什麼，回答說：『請提點考算賬目。』回答說：『我沒有賬目可算。』醒來后再次睡下，又做了同樣的夢。第二天，到方丈室說了這個夢，稟告說：『夜裡做了這樣的夢，恐怕今年庫司的知事人懶惰懈怠，常住的賬簿還沒有完成，和尚應該催促他們。』看他的言語神態，絕沒有慚愧不安的樣子。不久，有人來報說彝正堂回到房間后跌倒在地，像喝醉了一樣。直到半夜才醒來，急忙安排後事，然後才閉上眼睛去世。彝正堂在智門寺可謂是有功勞的。臨終尚且如此。那些在各處寺院擔任執事的人，對待常住的財物，卻像老鷹抓小鳥一樣，不把罪過和福報放在心上。聽到這件事，應該自己改正行為。徑山（地名）有個老前輩，名叫清泚，號一溪。年輕時不遵守戒律，吃喝沒有選擇。到了中年，自己想到人生在世，壽命能有多長？一旦無常鬼到來，將如何應對？於是把積攢的衣物錢財全部拿出來，在普慶寺東邊，建造了一座觀音堂，修習清凈的行業，祈求往生凈土。過了幾年，手書金剛般若經，寫到『三千大千世界』處，握著筆端正身體，安然坐化。至正丁酉年（1357年），貓獠（指盜賊）焚燒搶劫普慶寺和居民房屋，唯獨觀音堂巍然屹立。佛說善惡報應就像影子一樣緊隨其後，難道他不相信嗎？處州（地名）麗水縣（地名）白雲山（地名）的白雲度公，長期參學于華頂（地名）無見和尚。平生努力修行。

【English Translation】 English version: I believe that in the retribution of the three evil paths (three realms), the years are extremely long. Once fallen into them, the cycle of reincarnation continues without end. For countless eons, bearing this karma, it is more than just a year. All those who manage the permanent property of the monastery should take this as a warning. In the autumn of the eighth year of Hongwu (1375 AD), I visited my fellow disciple Bao Fu Yuan at Zhimenshi Temple in Xiangshan. There was a supervisor named Yi Zhengtang in the temple, who had been managing the permanent property's finances for more than forty years. He was honest and capable, decisive, and amiable. He served six abbots and remained consistent from beginning to end. On the twenty-fourth day of the seventh month of that year, he dreamed at night that two children were standing side by side in front of his bed. When asked what they were doing, they replied, 'Please ask the supervisor to examine the accounts.' He replied, 'I have no accounts to examine.' He fell asleep again and had the same dream. The next day, he told the abbot about the dream, reporting, 'I had such a dream last night, and I am afraid that the person in charge of the treasury this year is lazy and the permanent property's accounts have not been completed. The abbot should urge them.' Looking at his words and demeanor, there was no sign of shame or unease. Soon after, someone reported that Yi Zhengtang had fallen to the ground in his room, as if drunk. He did not wake up until midnight, hastily arranged his affairs, and then closed his eyes and passed away. Yi Zhengtang can be said to have contributed greatly to Zhimenshi Temple. Even at the time of his death, he was still concerned about the temple's affairs. Those who hold positions in various monasteries, however, treat the permanent property like eagles snatching birds, not taking sin and merit to heart. Hearing this, they should change their ways. There was an elder in Jingshan (place name), named Qing Ci, with the alias Yixi. In his youth, he did not observe the precepts and was indiscriminate in his eating and drinking. In middle age, he thought to himself, how long can life last in this world? Once the ghost of impermanence arrives, how will I cope? So he gathered all his accumulated clothing and money and built a Guanyin Hall to the east of Puqing Temple, cultivating pure karma and praying to be reborn in the Pure Land. After several years, he hand-copied the Diamond Sutra. When he wrote the words 'three thousand great thousand worlds', he held the pen, straightened his body, and passed away peacefully in a seated position. In the year Dingyou of the Zhizheng era (1357 AD), the cat-like bandits burned and looted Puqing Temple and the residents' houses, but only the Guanyin Hall stood tall and alone. The Buddha said that the retribution of good and evil is like a shadow following closely behind. Did he not believe it? Baiyun Dugong of Baiyun Mountain (place name) in Lishui County (place name), Chuzhou (place name), had long studied with the monk Wujian of Huading (place name). Throughout his life, he worked hard at cultivation.

一切時．一切處。卓卓地不喜從事語言。茍有學者求法語。但徑以己躬大事示之。余無他說。近代居山為化主者。多是采捷古人遺言以為己出。狐媚後學。遇明眼人就其語詰之。恰如為盜者盜主家物。復求售主家。贓證明白。更無他詞。惟面頸發赤。恨藏身無地。諦觀度公機用。天地縣殊。聞入其室者頗多。不知有能領其旨者否。

海會翁。臨海人。年三十。舍家入道。投徑山虎巖披剃。初至栴檀林。歸堂巡按。有見其舉止山野。竊譏誚之。師發憤。翌日即往天目求中峰誨示。於是忘餐廢寢。殫力參究。夜深睡重難遣。摘數珠撒暗地摸。足數乃已。久之無所入。時東州住虎丘。古林住開先。東嶼住楓橋。師如蘇州。出入三老之門。漸臻智證。出世龍華。法嗣古林。年九十三。抵育王。守橫川祖塔。俄平地趺。損左足。不能𨔝履。每床坐。當清夜朗吟古人偈語。其徒文渙問曰。一生參禪。到此不能受用。卻托吟詠自遣。師曰。不見大惠和尚因疾呻吟。左右云。平生呵佛罵祖。今乃爾。大惠云。癡子。呻吟便不是耶。渙禮拜。既寂。火化。異香襲人。

東魯山。四明人。為人剛介不貪。人敬異之。出世住東山。凡受業房中己資。悉攜至東山。以助土木之需。無何。一新眾宇。忽疽發背。左右欲請善醫者治之。

【現代漢語翻譯】現代漢語譯本：任何時候，任何地方，度公都不喜歡從事語言文字。如果真有學人來求教，他就直接用自身的大事來開示他們，沒有其他多餘的話。近來那些住在山裡當住持的人，大多是抄襲古人的話，當作是自己的見解，以此來迷惑後來的學人。遇到明眼人，就他們的言語追問，就像小偷偷了主家的東西，又想賣給主家一樣。贓物證據確鑿，再也沒有其他話可說，只能面紅耳赤，恨不得找個地方藏起來。仔細觀察度公的機用，和他們有天壤之別。聽說進入他房間的人很多，不知道有沒有人能夠領會他的旨意。

海會翁（法號），臨海人。三十歲時，捨棄家庭出家修行，在徑山虎巖剃度。剛到栴檀林（叢林名）時，因為他的舉止粗野，有人暗地裡譏笑他。海會翁發憤圖強，第二天就前往天目山，請求中峰禪師開示。於是他廢寢忘食，竭盡全力參究。晚上睡覺時，如果昏沉難以驅遣，就拿出念珠撒在地上摸索，數完念珠才作罷。很久都沒有什麼領悟。當時，東州禪師住在虎丘，古林禪師住在開先，東嶼禪師住在楓橋。海會翁前往蘇州，出入于這三位老禪師的門下，漸漸達到智證的境界。後來在龍華寺開法，是古林禪師的法嗣。九十三歲時，到達育王寺，守護橫川祖塔。不久后，他平地跌倒，傷了左腳，不能穿鞋走路，只能坐在床上。每當清靜的夜晚，他會朗誦古人的偈語。他的弟子文渙問他說：『一生參禪，到如今卻不能受用，只能靠吟詠來排遣。』海會翁說：『你沒聽說大慧禪師因為生病呻吟，左右的人說：『你平生呵佛罵祖，現在卻這樣。』大慧禪師說：『癡子，呻吟難道就不是嗎？』』文渙聽后禮拜。海會翁圓寂后，火化時，異香撲鼻。

東魯山（法號），四明人。為人剛正不阿，不貪圖財物，人們都很敬佩他。後來在東山寺當住持，凡是他在受業房中積攢的財物，都帶到東山寺，用來幫助寺廟的土木工程建設。不久，寺廟煥然一新。忽然背上長了毒瘡，左右的人想請醫生來治療。

【English Translation】 English version: At all times and in all places, Du Gong distinctly disliked engaging in language. If a student sought Dharma teachings, he would directly instruct them with the great matter of their own being, saying nothing else. In recent times, those who dwell in the mountains as abbots mostly plagiarize the words of the ancients, presenting them as their own, and deceiving later learners. When they encounter someone with discerning eyes, and are questioned about their words, it is just like a thief stealing from the master's house and then trying to sell the stolen goods back to the master. The evidence of the stolen goods is clear, and they have nothing else to say, only their faces and necks turn red, and they wish they could hide themselves. Observing Du Gong's application of his faculties, it is as different as heaven and earth. It is said that many have entered his room, but I do not know if anyone has been able to grasp his meaning.

Elder Haihui (Dharma name), a native of Linhai, at the age of thirty, left his home to enter the monastic life, and was tonsured at Tiger Cliff of Jing Mountain. When he first arrived at the Chandana Grove (name of a monastery), some secretly ridiculed him for his rustic manners. The master was roused to determination, and the next day went to Tianmu Mountain to request instruction from Zen Master Zhongfeng. Thereupon, he forgot meals and sleep, and exhausted his efforts in investigation. When he was sleepy at night, he would scatter his prayer beads on the ground and grope for them, only stopping when he had counted them all. For a long time, he had no entry. At that time, Zen Master Dongzhou resided at Tiger Hill, Zen Master Gulin resided at Kaixian, and Zen Master Dongyu resided at Maple Bridge. The master went to Suzhou and frequented the doors of these three old masters, gradually attaining wisdom and realization. Later, he opened the Dharma at Longhua Temple, and was a Dharma heir of Zen Master Gulin. At the age of ninety-three, he arrived at Yüwang Temple to guard the ancestral pagoda of Hengchuan. Soon after, he fell on level ground, injuring his left foot, and was unable to wear shoes. He would sit on his bed and chant the verses of the ancients on quiet nights. His disciple Wen Huan asked him, 'Having practiced Zen all your life, you cannot benefit from it now, and can only rely on chanting to pass the time.' The master said, 'Have you not heard that when Great Hui Zen Master was groaning in pain due to illness, those around him said, 'You have spent your life scolding the Buddhas and reviling the patriarchs, and now you are like this.' Great Hui Zen Master said, 'Foolish child, is groaning not it?' Wen Huan bowed. After Elder Haihui passed away, when he was cremated, a strange fragrance filled the air.

Dong Lushan (Dharma name), a native of Siming, was upright and unyielding, and did not covet wealth, so people respected him. Later, he became the abbot of Dongshan Temple. All the wealth he had accumulated in his teaching quarters, he brought to Dongshan Temple to help with the construction needs. Soon, the temple was completely renovated. Suddenly, a carbuncle grew on his back, and those around him wanted to invite a good doctor to treat it.

不從。但安坐處分常住庶事。且言。我死。衣物除送終外。悉歸公帑。寺僧謂師。新度弟子十餘人。萬一不諱。孝服無所出。師不應。再請。乃命各與谷一石。及終。寺眾嗟悼不已。竊觀近代據師席者。大率初領事。即關集眾佃。倒換契帖。得錢應支常住。克時日取贏羨。迨臨死。衣物盡分與私徒。而送終則靠損常住。吁。其視魯山有間矣。

如一庵者。永嘉人。姓袁氏。先誕五日。父夢一異僧持梵經至。問。何來。曰。五雲山。問姓。曰。姓殷。問名。亦曰。姓殷。且謂后五日當再來。留經表信。至期果誕。師頭骨嶄聳。目光射人。年十五。師事方山和尚。得其要領。住保福。退居西澗庵十年。道望益隆。師早年發志闇誦首棱嚴經。至第五卷。得嘔血疾。乃輟。疾瘳。一夕。夢見所未誦經。皆金書布空中。厲聲讀之。既覺猶存。移時始隱。故師再誦足此一經。每日誦一過。至終弗替。

斷江禪師。諱覺恩。族慈溪顧氏。師形模修瘠。操履清峻。幼依雲門廣孝寺落髮。后從明之延慶聞法。師受四教儀。七日通之。莫不驚訝。時橫川和尚住育王。中興禪宗。學者輻湊。師往炷香入室。機語相投。命典內記。由是得業日彰。遐邇知名。師所制詩頌。典雅蒼古。宋提刑牟公獻之首為之序。一時士大夫若趙文敏公

【現代漢語翻譯】現代漢語譯本：不聽從。但安穩地坐著處理寺院的日常事務。並且說：『我死後，衣物除了送終所需，全部歸公。』寺里的僧人對魯山禪師說：『新剃度的弟子有十餘人，萬一您有個三長兩短，孝服沒有著落。』魯山禪師不答應。僧人再次請求，魯山禪師才命令每人給谷一石。等到魯山禪師去世，寺里的僧眾悲嘆不已。我私下觀察近代佔據師席的人，大都剛領事，就召集眾佃戶，倒換契約，得到錢用來應付寺院的日常開支，按時日獲取贏餘。等到臨死，衣物全部分給自己的徒弟，而送終則依靠損耗寺院的常住財產。唉，他們與魯山禪師相比，相差太遠了。如一庵禪師，是永嘉（地名，今浙江溫州）人，姓袁。在他出生前五天，他的父親夢見一個奇異的僧人拿著梵經來到他家，父親問：『從哪裡來？』僧人說：『五雲山（山名）。』父親問姓什麼，僧人說：『姓殷。』父親問叫什麼名字，僧人也說：『姓殷。』並且說五天後會再來，留下經書作為憑證。到了日期果然出生瞭如一庵禪師。如一庵禪師頭骨高聳，目光銳利。十五歲時，他拜方山和尚為師，得到了方山和尚的要領。住持保福寺，退居西澗庵十年，道望更加興盛。如一庵禪師早年立志暗中背誦《首楞嚴經》。到第五卷時，得了吐血的疾病，於是停止背誦。疾病痊癒后，一天晚上，夢見所未背誦的經文，都用金字寫在空中，大聲朗讀。醒來后仍然記得，過了一段時間才消失。所以如一庵禪師再次背誦，完成了這部經。每天誦讀一遍，直到去世都沒有改變。斷江禪師，法名覺恩，是慈溪（地名，今浙江寧波慈溪市）顧氏家族的人。斷江禪師身材修長清瘦，操守清廉嚴峻。年幼時在雲門廣孝寺剃度出家，後來跟隨明之延慶禪師聞法。斷江禪師接受《四教儀》，七天就通曉了，沒有不驚訝的。當時橫川和尚住持育王寺，中興禪宗，學者像車輻一樣聚集。斷江禪師前往育王寺燒香入室，機鋒話語相互投合，橫川和尚命他掌管內記。因此斷江禪師的學業日益顯著，遠近聞名。斷江禪師所作的詩頌，典雅蒼勁古樸。宋朝的提刑牟公獻之首先為他的詩集作序。一時士大夫如趙文敏公（趙孟頫，1254-1322）等都與他交往。

【English Translation】 English version: He did not comply. Instead, he sat calmly and managed the monastery's daily affairs. He also said, 'After my death, all my belongings, except what is needed for the funeral, should be returned to the monastery.' The monks in the monastery said to Chan Master Lushan, 'There are more than ten newly ordained disciples. If something unfortunate happens to you, there will be no provision for mourning clothes.' Chan Master Lushan did not agree. The monks requested again, and Chan Master Lushan finally ordered that each disciple be given one stone of grain. When Chan Master Lushan passed away, the monks in the monastery lamented endlessly. I have privately observed that those who occupy the position of abbot in modern times mostly gather tenant farmers and exchange contracts as soon as they take office, obtaining money to cover the monastery's daily expenses and seeking surplus profits on a regular basis. When they are about to die, they distribute all their belongings to their personal disciples, while relying on depleting the monastery's permanent property for their funerals. Alas, they are far different from Chan Master Lushan. Chan Master Ruyi'an was from Yongjia (place name, present-day Wenzhou, Zhejiang), with the surname Yuan. Five days before his birth, his father dreamed of an extraordinary monk coming to his house with a Sanskrit scripture. The father asked, 'Where do you come from?' The monk said, 'Wuyun Mountain (mountain name).' The father asked his surname, and the monk said, 'My surname is Yin.' The father asked his given name, and the monk also said, 'My surname is Yin.' He also said that he would come again in five days, leaving the scripture as proof. On the appointed day, Chan Master Ruyi'an was indeed born. Chan Master Ruyi'an had a prominent skull and piercing eyes. At the age of fifteen, he became a disciple of Monk Fangshan and obtained his essential teachings. He resided at Baofu Temple and retreated to Xijian Hermitage for ten years, and his reputation for virtue grew even more. In his early years, Chan Master Ruyi'an made a vow to secretly recite the Śūraṅgama Sūtra. When he reached the fifth volume, he developed a disease of vomiting blood, so he stopped reciting. After recovering from the illness, one night, he dreamed that the scriptures he had not yet recited were all written in gold in the air, and he read them aloud. When he woke up, he still remembered them, and they disappeared after a while. Therefore, Chan Master Ruyi'an recited it again and completed this scripture. He recited it once every day until his death without changing. Chan Master Duanjiang, whose Dharma name was Jue'en, was from the Gu family of Cixi (place name, present-day Cixi City, Ningbo, Zhejiang). Chan Master Duanjiang was tall and thin, with pure and strict conduct. He was ordained at Yunmen Guangxiao Temple in his youth, and later followed Chan Master Mingzhi Yanqing to hear the Dharma. Chan Master Duanjiang received the Four Teachings, and understood them in seven days, which surprised everyone. At that time, Monk Hengchuan was the abbot of Yuwang Temple, reviving Chan Buddhism, and scholars gathered like spokes on a wheel. Chan Master Duanjiang went to Yuwang Temple to burn incense and enter the abbot's room, and his sharp words and phrases resonated with Monk Hengchuan, who appointed him to manage the internal records. Therefore, Chan Master Duanjiang's learning became increasingly prominent, and he became famous far and wide. The poems and eulogies written by Chan Master Duanjiang were elegant, vigorous, and ancient. Mu Gongxian, the judicial commissioner of the Song Dynasty, was the first to write a preface for his poetry collection. At that time, scholar-officials such as Zhao Wenmin Gong (Zhao Mengfu, 1254-1322) associated with him.

．鄧康莊公．袁文清公。皆相友善。出世蘇之天平。嗣橫川和尚。后遷開元及明之保福。而終於越之天衣。一日。坐丈室次。扶杖而言曰。老僧㠌空倚杖黎。分明畫出須菩提。顧侍者曰。會么。曰。不會。即擲杖。倚蒲團而逝。

至正庚子。定海白沙夏太三。以運糧如燕溺海。死後十六年。當洪武乙卯。其妻陳氏與子善追念。太三性稟酷暴。馭下少恩。死於非命。孤魂沉滯。曷由升濟。遂斂貲來鄞之十字港庵。嚴設道場。種種殊勝。延凈行僧十人。請葉萬宗主之。修禮梁皇懺法。陳氏䖍愨懇至。初入道場。眾聽敷陳。無不感泣。是日禮二卷。至中夜。少就寢。有僧宜便。忽驚呻寐語。撼之不寤。惟見其苦辛憂怖狀。於是萬宗等懼其不蘇。悉起持咒。良久疾呼之。乃蘇。問故。惟泣而已。再問。乃言曰。有神人若韋天者。冠帶甚偉。傘蓋劍戟之衛甚嚴。逼令我同取夏太三來此受薦度。道經蟹浦。神威凜凜。行者遠避。備歷諸險。臨大海。見鬼物戢戢。充滿大海。可怖。神人命我入海提挈太三。太三首戴元帽。浮沉波浪間。既難著手。又有神勒要我錢。乃放。適有錢在我手中。遂與之。又盡力扶太三。將登岸。被汝等喚省。言訖又泣。蓋苦於涉歷也。吁。滅罪薦亡。無出此懺之功。余故紀之。以為世勸。

黃

【現代漢語翻譯】現代漢語譯本：鄧康莊公（人名），袁文清公（人名），他們彼此友善。鄧康莊公出家于蘇州的天平山，是橫川和尚的弟子。後來遷居開元寺和明州的保福寺，最終在越州的天衣寺圓寂。有一天，他坐在丈室裡，拄著枴杖說：『老僧空空地倚著這根枴杖，分明地畫出了須菩提（佛陀的十大弟子之一）。』他回頭問侍者：『明白嗎？』侍者回答：『不明白。』他就扔掉枴杖，靠著蒲團圓寂了。至正庚子年（1360年），定海白沙的夏太三，因為運糧到燕地在海上遇難。十六年後，到了洪武乙卯年（1375年），他的妻子陳氏和兒子善追念他。夏太三生性殘酷暴躁，對待下人缺少恩情，死於意外，孤魂沉滯，如何才能超度他呢？於是他們籌集資金來到鄞縣的十字港庵，莊嚴地設立道場，準備了各種殊勝的供品，延請了十位精進修行的僧人，請葉萬法師主持，修禮《梁皇寶懺》。陳氏虔誠懇切至極。剛進入道場，眾人聽她陳述，無不感動落淚。這天禮拜了第二卷，到了半夜，稍微休息一下。有個僧人想要方便，忽然驚叫呻吟，說起了夢話，搖晃他也不醒。只見他一副痛苦憂懼的樣子。於是葉萬法師等人害怕他不能醒來，都起來持咒。過了很久，大聲呼喚他，才醒過來。問他原因，他只是哭泣。再三追問，他才說：『有神人好像韋天將軍，頭戴華麗的帽子，傘蓋劍戟的護衛非常森嚴，逼迫我一同去把夏太三帶來這裡接受超度。路上經過蟹浦，神威凜凜，行人遠遠避開。經歷了各種危險。到了大海邊，看見鬼物眾多，充滿了大海，非常可怕。神人命令我進入海中提拉夏太三。夏太三頭戴元帽，在波浪中浮沉，很難抓住。又有神勒索要我的錢，才放手。正好我的手中有些錢，就給了他。又盡力扶著夏太三，將要登上岸的時候，被你們喚醒了。』說完又哭了起來，大概是苦於涉水經歷。唉！滅罪超度亡靈，沒有超過這部懺法的功德。所以我記錄下來，用來勸誡世人。黃（未完）

【English Translation】 English version: Deng Kangzhuang Gong (personal name) and Yuan Wenqing Gong (personal name) were good friends. Deng Kangzhuang Gong became a monk at Tianping Mountain in Suzhou, and was a disciple of Monk Hengchuan. Later, he moved to Kaiyuan Temple and Baofu Temple in Mingzhou, and finally passed away at Tianyi Temple in Yuezhou. One day, while sitting in his room, he leaned on his staff and said, 'The old monk leans on this staff in vain, clearly depicting Subhuti (one of the Buddha's ten great disciples).' He turned to his attendant and asked, 'Do you understand?' The attendant replied, 'I don't understand.' He then threw away his staff and passed away leaning on his cushion. In the Gengzi year of the Zhizheng era (1360 AD), Xia Taisan of Baisha, Dinghai, died at sea while transporting grain to Yan. Sixteen years later, in the Yimao year of the Hongwu era (1375 AD), his wife, Chen, and his son, Shan, commemorated him. Xia Taisan was cruel and tyrannical by nature, and lacked kindness towards his subordinates. He died unexpectedly, and his lonely soul was沉滯 (chén zhì, stagnant). How could he be saved? So they raised funds and came to the Shizigang Nunnery in Yin County, solemnly set up a 道場 (dàochǎng, a place for religious practice), prepared various auspicious offerings, and invited ten diligent monks, asking Dharma Master Ye Wan to preside over the repentance ceremony of the 'Emperor Liang Repentance'. Chen was extremely sincere and earnest. As soon as they entered the 道場 (dàochǎng, a place for religious practice), everyone who heard her narration was moved to tears. On this day, they performed the second volume of the ceremony, and in the middle of the night, they took a short rest. A monk wanted to relieve himself, and suddenly cried out and groaned, talking in his sleep. They shook him, but he did not wake up. They only saw him looking distressed and fearful. So Dharma Master Ye Wan and others were afraid that he would not wake up, and they all got up to chant mantras. After a long time, they shouted loudly at him, and he finally woke up. When asked why, he just cried. After repeated questioning, he said, 'A divine being, like General Wei Tian, wearing a magnificent hat, with an umbrella and halberds as guards, forced me to bring Xia Taisan here to receive salvation. On the way, we passed through Xiepu, and the divine power was awe-inspiring, and pedestrians avoided us from afar. We experienced various dangers. When we reached the sea, we saw many ghosts, filling the sea, which was very terrifying. The divine being ordered me to enter the sea to pull up Xia Taisan. Xia Taisan was wearing a Yuan hat, floating and sinking in the waves, and it was difficult to grab him. Then the divine being extorted money from me before letting go. Fortunately, I had some money in my hand, so I gave it to him. I tried my best to help Xia Taisan, and just as we were about to reach the shore, you woke me up.' After speaking, he cried again, probably because he was suffering from the experience of wading through the water. Alas! There is no merit greater than this repentance ceremony for eliminating sins and saving the dead. Therefore, I record it to admonish the world. Huang (incomplete)

巖陳君璋。為人端重寡言。慎交以善。信服一鄉。年幾四十。與室葉氏。暇則披誦法華惟謹。鄉無樑皇懺本。君璋手書之。既畢。門首有山茶。秋吐花。而君璋漠如也。洪武庚戌。君璋年六十。疾篤。其子景星與子婦王氏性孝。躬調藥食。夜不解衣。晝不離病所。王氏又刲股肉為粥以進。是歲十二月十一日。夕陽銜山。君璋命扶之坐。謂景星曰。吾歸去。曰。歸何處去。曰。日沒處去。又曰。我死宜依桑門法阇維。遂命家人同稱念阿彌陀佛。須臾氣絕。君璋有二子。長即景星。次從余出家。居頂是也。

恭行己。上虞人。平生苦學。內外典靡不研究。尤工於詩。母老無托。乞食以養。嘗舁母渡錢塘。有詩云。母在籃輿子在途。子行不止母先呼。斷橋流水斜陽外。羞見寒林返哺烏。觀此。可知其為人矣。

光菩薩者。鄞縣張氏子也。某先世習雕塑。至光藝益精。甫壯年。忽猒家累。將從海會壽梅峰剃落。其妻攜子訴于官。壽因卻之。光與萬尸完者都厚善。勸其遁去。遂潛。自引刀斷髮。服僧伽梨。絕浙河。逾貝區。登匡阜。遍參有道尊宿。逾十寒暑。還謁。壽已遷化。聞華頂無見和尚道行清峻。挾胸中所疑投之。無見令究狗子無佛性話。獲證入。遂禮無見為得度師。光一生雕飾兩浙諸山佛菩薩像甚多。事畢

【現代漢語翻譯】現代漢語譯本巖陳君璋，為人端正穩重，不愛多說話，謹慎地與善良的人交往，深受鄉里信服。年紀將近四十歲，與妻子葉氏，空閑時就恭敬地誦讀《法華經》。鄉里沒有《梁皇寶懺》的版本，君璋就親手抄寫。抄寫完畢后，門前有山茶花，秋天開放，而君璋卻視而不見。洪武庚戌年（1370年），君璋六十歲，病情嚴重。他的兒子景星與兒媳王氏非常孝順，親自調配藥物和食物，日夜不解衣，白天也不離開病床。王氏又割下自己的大腿肉煮粥給公公吃。這年十二月十一日，夕陽西下，君璋讓人扶他坐起來，對景星說：『我要回去了。』景星問：『要回到哪裡去？』君璋說：『回到太陽落山的地方去。』又說：『我死後應該按照僧人的方式火化。』於是命令家人一同稱念阿彌陀佛。不久就斷氣了。君璋有兩個兒子，大的就是景星，小的跟隨我出家，法名頂是。

恭行己，上虞人，一生勤奮學習，內外典籍沒有不研究的，尤其擅長寫詩。母親年老無依靠，他就靠乞討來贍養母親。曾經用竹籃抬著母親渡過錢塘江，有詩寫道：『母親坐在竹籃里，兒子在路上走，兒子不停地走，母親卻先喊累。斷橋流水，夕陽西下，真讓人羞愧看見寒林中的烏鴉反哺。』由此可見他的人品。

光菩薩（Guang Pusa），鄞縣張氏的兒子。他的先輩世代從事雕塑，到了光菩薩這一代，技藝更加精湛。剛到壯年，忽然厭倦了家庭的拖累，打算跟隨海會寺的壽梅峰出家。他的妻子帶著兒子到官府告狀，壽梅峰因此拒絕了他。光菩薩與萬尸完（Wan Shi Wan）關係很好，勸他逃走。於是偷偷地自己用刀剃掉頭髮，穿上僧伽梨（僧人的法衣），渡過浙河，翻過貝嶺，登上匡山，遍參有道的尊宿。過了十多年，回來拜見壽梅峰，壽梅峰已經圓寂。聽說華頂的無見和尚（Wu Jian He Shang）道行清峻，就帶著心中的疑問去請教他。無見和尚讓他參究『狗子無佛性』的話頭，獲得了證悟。於是拜無見和尚為得度師。光菩薩一生雕塑了兩浙諸山許多佛菩薩像，事情完畢。

【English Translation】 English version Yan Chen Junzhang was a man of upright and dignified character, sparing in speech. He was careful in choosing friends, associating only with the virtuous, and was trusted and respected throughout his village. Approaching forty years of age, he and his wife, Ye Shi, diligently recited the Lotus Sutra in their spare time. As there was no copy of the Emperor Liang Repentance in the village, Junzhang transcribed it himself. After completing it, camellias bloomed in the autumn at his doorstep, yet Junzhang seemed indifferent to them. In the Gengxu year of the Hongwu reign (1370 AD), at the age of sixty, Junzhang fell seriously ill. His son, Jingxing, and daughter-in-law, Wang Shi, were exceedingly filial, personally preparing his medicine and food, never taking off their clothes at night and never leaving his bedside during the day. Wang Shi even cut flesh from her thigh to make porridge for him. On the eleventh day of the twelfth month of that year, as the setting sun touched the mountains, Junzhang asked to be helped to sit up. He said to Jingxing, 'I am going home.' Jingxing asked, 'Where are you going home to?' Junzhang replied, 'To where the sun sets.' He also said, 'After my death, I should be cremated according to the monastic tradition.' Then he instructed his family to recite Amitabha Buddha's name together. Shortly after, he passed away. Junzhang had two sons, the elder being Jingxing, and the younger followed me into monastic life, residing at Ding Shi.

Gong Xingji, a native of Shangyu, was a diligent scholar throughout his life, studying both Buddhist and secular texts extensively. He was particularly skilled in poetry. With his mother old and without support, he begged for food to support her. He once carried his mother across the Qiantang River in a bamboo basket, and wrote a poem: 'Mother sits in the basket, son walks on the road. The son walks without stopping, but the mother calls out first. Beyond the broken bridge, flowing water, and setting sun, I am ashamed to see the crows in the cold forest feeding their young.' From this, one can know his character.

Guang Pusa (Bodhisattva Light), was the son of the Zhang family of Yin County. His ancestors were sculptors, and Guang's skill became even more refined. In his prime, he suddenly grew weary of family burdens and intended to become a monk at Shou Meifeng of Haihui Temple. His wife took their son and sued him in court. Shou therefore refused him. Guang was very close to Wan Shi Wan (Ten Thousand Corpses Complete), who advised him to flee. So he secretly shaved his head with a knife, donned the sanghati (a monk's robe), crossed the Zhe River, passed the Bei region, ascended Mount Kuang, and visited venerable monks with the Way everywhere. After more than ten years, he returned to visit Shou, but Shou had already passed away. Hearing that the Venerable Wujian (No See) of Huading had pure conduct, he went to him with the doubts in his heart. Wujian instructed him to investigate the gongan (koan) 'Does a dog have Buddha-nature?' and he attained enlightenment. Thereupon, he took Wujian as his ordination teacher. Throughout his life, Guang sculpted many Buddha and Bodhisattva images on the mountains of Zhejiang. When the work was completed.

。掌包即去。未嘗受其毫髮之報。暮年歸隱華頂。遂于石橋庵塑五百應真像。窮極巧妙。始事之晨。雲霧間鼓鐘與梵音洋洋間作。贍工闕園蔬。光欲遣人化之。忽寧海多寶寺圓講主者送菜至。光喜問故。曰。向真菩薩以尊命到寺化菜。故送至。時庵中有名真者。臥病久不出。由是知神人應化也。光亦不經意。年七十有三。無疾坐蛻于華頂。火后。塔葬山中。

思省庵者。臺之寧海人也。不知其氏。兄弟四人。思最長。一時同發心出家。將祖父遺業悉散與宗親。惟留所居一區。族人互爭不已。思與諸弟各執炬燎之而去。思后參訪。具向上知見。出世。領溫之靈云。遷靈巖。而退止靈云寺前草舍中。至正甲申。余偕達此原．明性元等往謁。時思年逾九十。厖眉皓髮。頎然清聳。拽履而出。且行且問曰。何處來。余曰。江心。曰。深幾百丈。曰。謾老和尚不得。思揖云。坐。喫茶。思性方介。作詩頗類寒山子。題罵僧詩于壁。云。五蕰不打頭自髡。黃布圍身便是僧。佛法世法都不會。噇豬噇狗十分能。案上有語錄一𠕋。予信手揭觀。結夏上堂。有云。以大圓覺．牛角．馬角。為我伽藍．瓜籃．菜籃。又上堂。舉趙州狗子無佛性話。頌云。狗子佛性無。狗子佛性有。猴愁摟搜頭。狗走抖擻口。余與此原等請別。不敢再犯

【現代漢語翻譯】現代漢語譯本：他拿了包裹就走了，從未接受過一分一毫的報酬。晚年歸隱華頂山，于石橋庵塑造了五百應真（阿羅漢的另一種稱謂）像，窮盡工巧。開始建造的時候，雲霧之間鼓鐘和梵音交相輝映。負責齋飯的人缺少蔬菜，光（人名，下同）想要派人去化緣。忽然寧海多寶寺的圓講主送菜來了，光很高興，問他緣故。圓講主說：『向真菩薩托您的名到寺里化菜，所以送來了。』當時庵中有名叫真的人，臥病很久不出門。因此知道是神人應化。光也不放在心上，七十三歲時，無疾而終坐化于華頂山。火化后，塔葬在山中。

思省庵，是臺州寧海人，不知道他的姓氏。兄弟四人，思（人名，下同）是老大。一時都發心出家，將祖父遺留的產業全部分給宗親，只留下所居住的一處房屋。族人互相爭奪不已，思和他的弟弟們各自拿著火把燒了它就離開了。思後來參訪，具備了向上（指開悟）的知見，出世后，主持溫州的靈云寺，又遷到靈巖寺，然後退隱到靈云寺前的草舍中。至正甲申年（1344年），我和達此原、明性元等人前去拜訪。當時思已經九十多歲了，長眉皓髮，身材高大清瘦。他拄著枴杖出來，邊走邊問：『從哪裡來？』我說：『江心。』他說：『深幾百丈？』我說：『騙不了老和尚。』思拱手說：『請坐，喝茶。』思的性格耿直方正，作的詩很像寒山子。他在墻上題寫罵僧的詩，說：『五蘊（構成人身的五種要素）不打頭自己剃髮，披著黃布就是僧人。佛法世法都不會，吃豬吃狗十分能。』案上有一本語錄，我隨意翻開觀看，結夏（僧侶夏季安居）上堂時，有話說：『以大圓覺、牛角、馬角，作為我的伽藍（寺廟）、瓜籃、菜籃。』又上堂，舉趙州狗子無佛性的話頭，頌道：『狗子佛性無，狗子佛性有，猴愁摟搜頭，狗走抖擻口。』我和達此原等人告辭，不敢再次冒犯。

【English Translation】 English version: He took the package and left immediately, never accepting any reward. In his later years, he retired to Huading Mountain and sculpted five hundred Arhat (another name for Arhats) statues at Shiqiao Hermitage, exhausting his ingenuity. When he started building, the sounds of drums and bells and Sanskrit chants echoed in the clouds and mist. The person in charge of meals lacked vegetables, and Guang (name of a person, same below) wanted to send someone to beg for alms. Suddenly, Yuan, the lecturer of Duobao Temple in Ninghai, came to deliver vegetables. Guang was very happy and asked him the reason. Yuan said, 'Bodhisattva Xiangzhen, in your name, asked for vegetables at the temple, so I brought them.' At that time, there was a person named Zhen in the hermitage who had been ill for a long time and did not go out. Therefore, it was known that it was a divine transformation. Guang didn't take it to heart either. At the age of seventy-three, he passed away peacefully while sitting in Huading Mountain. After cremation, he was buried in a pagoda in the mountains.

Si Xing Hermit was a native of Ninghai, Taizhou, and his surname is unknown. There were four brothers, and Si (name of a person, same below) was the eldest. They all made a vow to become monks at the same time, and distributed all the property left by their grandfather to their relatives, leaving only the house they lived in. The clansmen fought over it endlessly, so Si and his brothers each took torches, burned it down, and left. Si later visited and gained upward (referring to enlightenment) knowledge and insight. After entering the world, he presided over Lingyun Temple in Wenzhou, then moved to Lingyan Temple, and then retired to a thatched hut in front of Lingyun Temple. In the year of Jia Shen in the Zhizheng era (1344 AD), I, along with Da Ciyuan, Ming Xingyuan, and others, went to visit him. At that time, Si was over ninety years old, with long eyebrows and white hair, tall and thin. He came out leaning on a cane, walking and asking, 'Where do you come from?' I said, 'Jiangxin.' He said, 'How many hundreds of feet deep?' I said, 'You can't fool the old monk.' Si cupped his hands and said, 'Please sit down and have tea.' Si's character was upright and straightforward, and his poems were very similar to those of Hanshanzi. He wrote poems scolding monks on the wall, saying, 'The five skandhas (the five elements that make up the human body) do not hit the head, but shave themselves, and wearing yellow cloth is a monk. They don't know anything about Buddhist or worldly affairs, but they are very capable of eating pigs and dogs.' There was a book of sayings on the table, and I casually opened it to read. During the summer retreat (monks' summer retreat), he said, 'Take the Great Perfect Enlightenment, the ox horn, and the horse horn as my Sangharama (monastery), melon basket, and vegetable basket.' He also gave a lecture, citing the story of Zhaozhou's dog having no Buddha-nature, and chanted: 'The dog has no Buddha-nature, the dog has Buddha-nature, the monkey worries and scratches its head, the dog runs and shakes its mouth.' I and Da Ciyuan and others said goodbye, not daring to offend again.

其鋒。是夕。宿靈云。聞老宿舉思言行數端。皆可傳。

福建有官家子。專為盜。父痛責不改。徐詰之。乃云。盜豈欲為。但每夜有一男子來相拉。不得已從之。父曰。今夜若來。汝當告我。遂備弩矢待之。夜分。男子果來門外。兒指告父。父果見其人。決弩射之。卻中其兒胸。立死。

至順庚午。浙西連歲饑饉。杭州城中餓殍相枕藉。有司令坊正倩人舁棄六和塔後山大坑中。有一婆子兼旬不腐爛。每日居眾尸之上。人怪之。搜其身。懷中有小囊。貯念彌陀佛圖三幅。事聞有司。為買棺斂。焚之。煙焰中現佛菩薩像。光明燁燁。因此發心唸佛者極眾。

建寧府有僧。名末山。后撿一行著定平生詩。有一木移來嶺上安之句。造物預定其名也。好作善緣。平路疊橋。不知其數。既死。現夢于城中鄒氏託生。其友亦有夢之者。既長。雖自知前身是僧。不喜與僧交。癡癡呆呆。若木石然。杭州天目山義斷崖。見高峰得旨。歸向者甚眾。既死。現夢託生于吳興細民家。后為僧。名瑞應。字寶曇。自幼至壯。受人禮拜供養無虛日。余寓居天界時。寶曇亦在焉。鄰居頗久。察其所為。碌碌與常人無以異。間有以己躬事叩之者。但懡㦬而已。二人前身皆非常人。胡乃頓忘前世所習如是。古人謂。聲聞尚昧於出胎。菩

【現代漢語翻譯】現代漢語譯本：其鋒（指言論或行為的銳利之處）。那天晚上，我住在靈云寺，聽到老僧提起思言行數個方面，都值得流傳。

福建有個官宦人家的兒子，專門做盜賊。他父親狠狠責打他，但他仍不悔改。父親慢慢地問他原因，他才說：『我哪裡想做盜賊呢？只是每晚都有一個男子來拉我，我不得已才跟隨他。』父親說：『今晚如果那人再來，你要告訴我。』於是準備好弓箭等待。到了半夜，那男子果然來到門外，兒子指給父親看。父親果然看見那人，就用弓箭射他，結果射中了他兒子的胸膛，當場死亡。

元朝至順庚午年（1330年），浙西一帶連年發生饑荒，杭州城中餓死的人相互枕藉。有個負責的坊正僱人把屍體抬到六和塔后的山中大坑裡丟棄。有個老婦人的屍體過了半個月也不腐爛，每天都坐在眾尸之上。人們感到奇怪，搜查她的身體，發現她懷裡有個小囊，裡面裝著三幅念阿彌陀佛的畫像。這件事被上報給官府，官府為她買了棺材安葬，焚燒時，煙焰中顯現出佛菩薩的形象，光明閃耀。因此發心唸佛的人非常多。

建寧府有個僧人，名叫末山（僧人法號）。後來他找到一行禪師的『著定平生詩』，其中有『一木移來嶺上安』的句子，這是造物主預先決定了他的名字啊。他喜歡做善事，修橋鋪路，數不清有多少。死後，他託夢給城中的鄒氏投胎。他的朋友也有夢到這件事的。長大后，雖然他自己知道前世是僧人，但不喜歡與僧人交往，癡癡呆呆的，像木頭石頭一樣。杭州天目山的義斷崖，見過高峰禪師並得到他的旨意，回來歸向他的人非常多。義斷崖死後，託夢投生到吳興的貧民家中。後來做了僧人，名叫瑞應（僧人法號），字寶曇（僧人字號）。從小到大，接受人們的禮拜供養沒有一天間斷。我住在天界寺的時候，寶曇也在那裡，做了很久的鄰居。觀察他的所作所為，平庸得和普通人沒什麼兩樣。偶爾有人用自身的事情請教他，他也只是含糊其辭。這兩個人前世都不是普通人，為什麼竟然完全忘記了前世所學的東西呢？古人說，聲聞乘的修行者尚且不明白出胎的道理啊。

【English Translation】 English version: Its sharpness (referring to the keenness of speech or action). That evening, I stayed at Lingyun Temple and heard the old monk mention several aspects of thought, speech, and conduct, all of which were worth passing down.

In Fujian, there was the son of an official family who specialized in being a thief. His father severely beat him, but he did not change. His father slowly questioned him, and he said, 'Where do I want to be a thief? It's just that every night a man comes to pull me, and I have no choice but to follow him.' The father said, 'If that man comes again tonight, you must tell me.' So he prepared a crossbow and arrows to wait. At midnight, the man indeed came outside the door, and the son pointed him out to his father. The father indeed saw the man and shot him with the crossbow, but it hit his son's chest, and he died on the spot.

In the Gengwu year of the Zhishun reign (1330 AD) of the Yuan Dynasty, there was a continuous famine in western Zhejiang, and the corpses of those who starved to death in Hangzhou city were piled on top of each other. A responsible Fangzheng (ward leader) hired people to carry the corpses to a large pit behind the mountain of the Liuhe Pagoda and discard them. There was an old woman's corpse that did not rot for half a month, and she sat on top of the corpses every day. People found it strange and searched her body, finding a small bag in her bosom containing three paintings of Amitabha Buddha. This matter was reported to the government, and the government bought a coffin for her burial. When it was burned, images of Buddhas and Bodhisattvas appeared in the smoke and flames, shining brightly. As a result, many people resolved to recite the Buddha's name.

In Jianning Prefecture, there was a monk named Moshan (monk's Dharma name). Later, he found Zen Master Yixing's 'Poem on Settling Life', which contained the line 'A tree is moved and placed on the ridge,' which was predestined by the Creator for his name. He liked to do good deeds, building bridges and paving roads, countless in number. After his death, he appeared in a dream to the Zou family in the city to be reborn. His friends also had dreams about this. After growing up, although he knew that he was a monk in his previous life, he did not like to associate with monks, and was foolish and dull, like wood and stone. At Yiduan Cliff on Tianmu Mountain in Hangzhou, many people saw Zen Master Gaofeng and received his instructions, and returned to him. After Yiduan Cliff died, he appeared in a dream to be reborn into a poor family in Wuxing. Later, he became a monk named Ruiying (monk's Dharma name), with the style name Baotan (monk's style name). From childhood to adulthood, he received people's worship and offerings without a day's interruption. When I lived in Tianjie Temple, Baotan was also there, and we were neighbors for a long time. Observing his actions, he was mediocre and no different from ordinary people. Occasionally, someone would ask him about their own affairs, and he would only be vague. These two people were not ordinary people in their previous lives, so why did they completely forget what they had learned in their previous lives? The ancients said that even practitioners of the Shravakayana (the vehicle of the disciples) do not understand the principle of emerging from the womb.

薩猶迷於隔陰。然則修行人可不慎歟。

江西絕學誠公。山居不出世。座下有七人結盟習禪。一人年最少。超然有得。誠公驗以三關語。其答如鼓應桴。不幸早世。生山下民家。父母俱有夢。甫五歲。命讀書。吾伊上口。不煩師訓。又能拆其義。一日。其父攜入山見誠公。公問。汝前生答我三轉語。記得否。進云。試舉看。既舉。乃點首云。是我語。誠公囑其父善保養之。他寺僧因厚賄其家。求為弟子。使習魚山梵唄。自此赴檀家請。多得䞋施。嬌奢心𨔝。世俗不法事無不為之。誠公因立三種大愿勵學者。大凡參禪人于靜定中得個歡喜處。乃塵勞乍息。惠光少現。然未可以為究竟也。何則。蓋八識田中。無明根本尚在。喻如石壓草。去石再青。無疑矣。後人其預戒之。

前朝天曆初。召天下善書僧儒會杭州凈慈寺。泥金書大藏尊經。王文獻公亦在所召。而公必與眾僧同食。若別為治具則不樂。甚至掣肘詬罵。不食而去。尚記公為僧題懸崖晝蘭云。嫋嫋春風一樣吹。託身高處擬何為。從渠自作顛倒想。要見懸崖撒手時。題東坡像云。五祖禪師世外人。娑婆久矣斷生因。誰將描貌虛空手。去覓他年身外身。題山谷像云。笑殺當年老晦堂。相逢剛道桂華香。披圖面目渾依舊。鼻孔何曾有短長。蓋公為一代儒宗。

【現代漢語翻譯】現代漢語譯本：薩猶沉迷於隔陰（指死亡和轉世之間的狀態）。那麼修行人可以不謹慎嗎？

江西的絕學誠公禪師，隱居山中不問世事。座下有七人結盟一起修習禪定。其中一人年紀最小，卻超然領悟。誠公禪師用三關語來檢驗他，他的回答如同擊鼓應槌般迅速準確。不幸的是，他早早去世，轉生到山下的一戶普通人家。他的父母都做了奇異的夢。剛滿五歲，就讓他讀書，他一讀就朗朗上口，不需要老師教導，而且還能理解其中的含義。有一天，他的父親帶他上山去見誠公禪師。誠公禪師問：『你前世回答我的三轉語，還記得嗎？』他回答說：『請您說來聽聽。』誠公禪師說完，他就點頭說：『是我的話。』誠公禪師囑咐他的父親好好地培養他。其他寺廟的僧人因為用重金賄賂他的家人，請求讓他做弟子，讓他學習魚山梵唄（佛教音樂）。從此以後，他去各檀越（施主）家應請，得到很多的佈施，變得嬌縱奢侈，世俗不合法的事情沒有不做的。誠公禪師因此立下三種大愿來勉勵學習的人。大凡參禪的人在靜定中得到一點歡喜，這只是塵世的煩惱暫時停止，智慧的光芒稍微顯現而已，不可以認為這就是究竟。為什麼呢？因為八識田中，無明（佛教術語，指對事物真相的迷惑）的根本還在。比喻就像用石頭壓住草，拿開石頭后草還會再長出來，這是毫無疑問的。後人應該預先告誡他們。

前朝天曆年間（元朝年號，1328-1330年）初年，朝廷召集天下擅長書法的僧人和儒士到杭州凈慈寺，用泥金書寫大藏尊經。王文獻公（王守誠）也在被召之列。但是王文獻公一定要和眾僧一起吃飯，如果另外為他準備餐具，他就不高興，甚至會拉扯、謾罵，不吃飯就離開。還記得王文獻公為僧人題寫的《懸崖晝蘭》：『嫋嫋春風一樣吹，託身高處擬何為。從渠自作顛倒想，要見懸崖撒手時。』題東坡像：『五祖禪師世外人，娑婆久矣斷生因。誰將描貌虛空手，去覓他年身外身。』題山谷像：『笑殺當年老晦堂，相逢剛道桂華香。披圖面目渾依舊，鼻孔何曾有短長。』王文獻公是一位時代的儒學宗師。

【English Translation】 English version: Sa Yu was infatuated with the intermediate state (between death and rebirth). Then, should practitioners not be cautious?

The master Cheng Gong of Jiangxi's unique learning, lived in seclusion in the mountains, not engaging with the world. Seven people under his tutelage formed an alliance to practice Chan (Zen) meditation. One of them was the youngest, yet he had a transcendent understanding. Cheng Gong tested him with three critical phrases, and his answers were as swift and accurate as a drum responding to a mallet. Unfortunately, he passed away early and was reborn into an ordinary family at the foot of the mountain. His parents both had auspicious dreams. As soon as he turned five, he was instructed to read, and he recited fluently without the need for a teacher, and he could also understand the meaning. One day, his father took him up the mountain to see Cheng Gong. Cheng Gong asked, 'Do you remember the three turning phrases you answered me in your previous life?' He replied, 'Please recite them.' After Cheng Gong recited them, he nodded and said, 'These are my words.' Cheng Gong instructed his father to take good care of him. Monks from other temples bribed his family heavily, seeking to have him as a disciple, to teach him Yushan chanting (Buddhist music). From then on, he went to the homes of various benefactors (patrons) upon invitation, receiving many offerings, becoming spoiled and extravagant, and engaging in all sorts of unlawful worldly activities. Therefore, Cheng Gong established three great vows to encourage learners. Generally, when a Chan practitioner obtains a moment of joy in stillness and concentration, it is only a temporary cessation of worldly troubles, and a slight manifestation of wisdom. It cannot be regarded as the ultimate attainment. Why? Because in the eighth consciousness (ālaya-vijñāna), the root of ignorance (avidyā) is still present. It is like using a stone to suppress grass; when the stone is removed, the grass will grow again without a doubt. Later generations should be forewarned about this.

In the early years of the Tianli era (Yuan Dynasty, 1328-1330), the court summoned monks and Confucian scholars skilled in calligraphy from all over the country to Jingci Temple in Hangzhou to write the Great Treasury of Scriptures in gold ink. Wang Wenxian Gong (Wang Shouchang) was also among those summoned. However, Wang Wenxian Gong insisted on eating with the monks; if separate utensils were prepared for him, he would be displeased, even pulling and scolding, and leaving without eating. It is also remembered that Wang Wenxian Gong inscribed 'Day Orchid on a Cliff' for a monk: 'The gentle spring breeze blows the same, what is the purpose of relying on a high place? Let it create inverted thoughts, to see the moment of letting go on the cliff.' Inscription on a portrait of Dongpo: 'Chan Master of the Fifth Patriarch is a person beyond the world, he has long severed the causes of birth in this Saha world. Who uses the hand that depicts emptiness to seek his body beyond this life in the future?' Inscription on a portrait of Shangu: 'Laughing at the old Huitang of that year, meeting him he just said the fragrance of cassia flowers. Looking at the picture, his face is still the same, has his nose ever been short or long?' Wang Wenxian Gong was a master of Confucianism of his era.

而造詣淵邃。形諸翰墨。雖不經意。而與古德提吻唱相合。可尚也矣。

古鼎和尚。住杭之中竺。歐陽圭齋以福建廉使任滿。赴召京師。過杭。抵古鼎。款洽道話旬浹。臨別。古鼎送至西湖之上。圭齋云。此別未卜會期。古鼎云。大圓鏡中未嘗與公相別也。圭齋喜。無何。古鼎遷徑山。圭齋寄以偈云。上人力舉龍文鼎。坐斷凌霄第一關。湖上別來圓鏡語。想應照我鬢毛班。

靈隱竹泉和尚。為人少緣飾。契證穩當。語言精密。元霄上堂云。今朝上元節。雪霽見晴春。梵剎燈千點。長空月一輪。鼓鐘喧靜夜。歌管鬧比鄰。總是圓通境。何須別問津。為亡僧森監寺下火。云。森羅萬象。一法所印。即今與汝拈卻金剛圈栗棘蓬了也。喚什麼作一法。二由一有。一亦莫守。火里烏龜。作師子吼。其語錄逸此二段。故記之。

泰定初。宣政院起嘉興本覺靈石芝禪師主凈慈。師已年八十有四。四海尊仰如古佛。余自徑山來送入院。遂獲隨例掛搭。其時眾幾滿五百。臺溫鄉長忠景初者。本山首座。年德並高。後生多歸之。余方居學地。偶于廊下見鬻文藉人。就購莊子一集。持歸藏主寮圍爐內閱之。恐失業也。適忠自外至。意甚不樂。正坐立余于其前。而數之曰。汝初入眾。不去衣單下做工夫。而反從事雜學耶。且

公界圍爐。乃延客論道之所。而撿閱外書。可乎。后二十餘年。再到凈慈。凡寮舍圍爐。但見少年名勝叢雜。或撫琴。或圍棋。或吮墨圖山水。如是而已。肯撿閱外書者。亦無其人。矧衣單下做工夫者乎。嘻。三思忠之言。與妙喜洋嶼眾寮所揭之榜。何以異。忠后出世婺之華藏云。

羅湖野錄載。烏巨雪堂與凈公書曰。比見禪人傳錄公拈古。于中有問趙州。如何是佛殿里底。拈曰。須知一個髑髏里。而有撐天柱地人。愚竊疑傳錄之誤。蓋楊岐子孫終不肯認個鑒覺。若認鑒覺。陰界尚出不得。何有宗門奇特事耶。因此亦嘗頌之。謾以涚聞。頌曰。不立孤危機未峻。趙州老子玉無瑕。當頭指出殿里底。刬盡茫茫眼裡花。余謂羅湖肯烏巨撿點凈公認個鑒覺。善矣。至於許烏巨此頌。于宗門有補。恐未盡善。且如趙州老子玉無瑕。又云刬盡茫茫眼裡花。非鑒覺而何。余忍俊不禁。就其頌易四字而頌之。亦要後人撿點。不立孤危機始峻。趙州老子玉生瑕。當頭指出殿里底。添得茫茫眼裡花。

瑞少曇者。閩人也。剛介自持。秕糠聲利。常住事悉付執事人。一室肅然。禪誦自怡。登其門者無非老練衲子。至順間。毅然棄去。游金陵。訪龍翔欣公。於是延居第一座。適移忠虛席。公力薦之。師辭曰。公誠未之思。乃宋奸

臣秦檜香火所寄。檜嘗挾私倚勢。編管大惠于梅衡。吾雖不肖。忝承其裔。今何忍而嗣其香火。公誠未之思耳。當時洪儒宿德聞其事者。無不劇口稱譽。后改住歸宗而終。

亨景南者。南昌萬氏子。幼依來福山端公得度。參如庵愚公于百丈．笑隱欣公于龍翔。獲薦名宣政院。奉檄開法香城。久廢之餘。一新其寺。后遷上藍。道風益播。壽七十八。一日。忽命左右具湯沐浴。衣常服。安坐書偈。靠拄杖而化。阇維。堅固子磊磊。獲之者甚眾。其法孫濟盛者。收杖及堅固。作塔藏之來福山中。像季以來。行腳僧凡到一處求掛搭。必云。生死事大。無常迅速。聞之似覺懇切。既得藉名。略不以前言自勉。惟務奔逐而已。往往皆然。今觀景南臨終如此。其平日踐履可知。

寂照先師。蚤年偕虛谷參蘇州承天覺庵真公。別後得其啓發。遂賦思洞庭一詩寓意。其實敷揚向上一著。特措辭異耳。詩曰。煙蒼蒼。濤茫茫。洞庭遙遙天一方。上有七十二朵之青芙蓉。下有三萬六千頃之白銀漿。中有人兮體服金鴛鴦。游龍車。明月珰。直與造化參翱翔。憶昔天風吹我登其堂。飲我以金莖八月之沆瀣。食我以昆丘五色之琳瑯。換爾精髓。滌爾肝腸。灑然心地常清涼。非獨可以眇四極。輕八荒。抑且可以老萬古。凋三光。久不見兮

【現代漢語翻譯】現代漢語譯本：我秦檜（南宋權臣，1090年-1155年）的香火寄託之處。秦檜曾經憑藉私情和權勢，將大惠寺的僧人編管到梅州和衡州。我即使不才，也忝為他的後代，現在怎麼忍心繼承他的香火呢？您實在是沒仔細考慮啊。當時那些博學的儒士和德高望重的人聽到這件事，沒有不極力稱讚的。後來（秦檜的香火寄託之處）改住持歸宗寺，最終在那裡去世。

亨景南，是南昌萬氏的兒子。年幼時依從來福山端公處剃度出家，參訪過百丈山的如庵愚公和龍翔山的笑隱欣公，被推薦到宣政院。奉命前往香城開法，將久已荒廢的寺廟煥然一新。後來遷往上藍寺，道風更加遠播。享年七十八歲。有一天，忽然命令侍者準備熱水沐浴，穿上平時的衣服，安詳地坐著寫下偈語，靠著拄杖圓寂。火化后，堅固子（舍利子）很多，得到的人很多。他的法孫濟盛，將他的拄杖和堅固子收集起來，在來福山中建造佛塔安葬。像法時期以來，雲遊僧人凡是到一個地方請求掛單，必定說：『生死事大，無常迅速。』聽起來似乎很懇切，一旦得到棲身之所，就完全不以前面的話來勉勵自己，只顧奔波追逐名利，往往都是這樣。現在看到景南臨終時如此，他平時的修行是可以想見的。

寂照先師，早年與虛谷一同參訪蘇州承天寺覺庵真公。分別后得到他的啓發，於是寫了一首《思洞庭》的詩來寄託心意。實際上是闡揚向上的一著，只不過措辭不同罷了。詩中寫道：『煙霧蒼茫，波濤浩渺，洞庭湖遙遠地處天邊一方。湖上有七十二座青色的芙蓉山，湖下有三萬六千頃白色的銀漿。湖中有人啊，身穿金色的鴛鴦服。乘坐游龍車，佩戴明月珰，直接與造化一同翱翔。回憶當年天風吹我登上那座殿堂，用金莖露（傳說中的仙露）在八月時節的甘露來給我飲用，用崑崙山上的五色美玉來給我食用。更換你的精髓，洗滌你的肝腸，使你灑脫的心地永遠清涼。不僅可以遠眺四極，輕視八荒，而且可以超越萬古，無視日月星辰的光芒。』很久不見啊！

【English Translation】 English version: I am where Qin Hui's (a powerful official of the Southern Song Dynasty, 1090-1155) incense is placed. Qin Hui once used his personal feelings and power to exile the monks of Dahui Temple to Meizhou and Hengzhou. Even though I am unworthy, I am a descendant of his, how can I bear to inherit his incense? You really haven't thought about it carefully. At that time, those learned Confucian scholars and virtuous people who heard about this matter all praised it greatly. Later, (the place where Qin Hui's incense was placed) changed to reside in Guizong Temple, and eventually died there.

Heng Jingnan was the son of the Wan family of Nanchang. As a child, he was ordained as a monk by Duan Gong of Laifu Mountain, and visited Yu Gong of Ruan Temple on Baizhang Mountain and Xin Gong of Xiaoyin Temple on Longxiang Mountain. He was recommended to the Xuanzheng Yuan. He was ordered to open the Dharma in Xiangcheng, and renovated the long-abandoned temple. Later, he moved to Shanglan Temple, and his Taoist style became more and more widespread. He lived to be seventy-eight years old. One day, he suddenly ordered his attendants to prepare hot water for bathing, put on his usual clothes, sat peacefully and wrote a verse, and passed away leaning on his crutch. After cremation, there were many solid seeds (sariras), and many people obtained them. His Dharma grandson, Ji Sheng, collected his crutch and solid seeds and built a pagoda in Laifu Mountain to bury them. Since the Image Age, when wandering monks go to a place to ask for lodging, they must say: 'The matter of life and death is great, and impermanence is swift.' It seems very sincere, but once they get a place to stay, they don't encourage themselves with the previous words at all, and only rush to pursue fame and fortune. This is often the case. Now seeing Jingnan like this at the time of his death, his usual practice can be imagined.

Zen Master Jizhao, in his early years, visited Zen Master Jue'an of Chengtian Temple in Suzhou with Xugu. After parting, he was inspired by him, so he wrote a poem 'Thinking of Dongting' to express his thoughts. In fact, it is to elaborate on the upward move, but the wording is different. The poem says: 'The smoke is vast, the waves are vast, Dongting Lake is far away on the edge of the sky. There are seventy-two green hibiscus mountains on the lake, and three hundred and sixty thousand acres of white silver pulp under the lake. There is someone in the lake, wearing a golden mandarin duck suit. Riding a dragon car, wearing a bright moon earring, directly soaring with creation. Recalling the past, the heavenly wind blew me to ascend to that hall, and used the golden stem dew (legendary fairy dew) to drink me in the August season, and used the five-color jade of Kunlun Mountain to eat me. Change your essence, wash your liver and intestines, and make your free and easy mind always clear and cool. Not only can you look far into the four poles and despise the eight wildernesses, but also you can transcend eternity and ignore the light of the sun, moon and stars.' Long time no see!

空慨慷。久不見兮空慨慷。又嘗為儒生題古昔十賢詠梅詩圖云。詩之召南。書之說命。孔子昔所刪定也。皆言其實。而不及其花。由梁何遜至唐宋十君子者。讀召南。誦說命。習孔子之業者也。形諸詠歌。述諸章句。皆言其花而不及其實。噫。世道不古。人心益薄。且偽其不敦本也。例皆如是。余觀是圖。竊有感焉。趙松雪．虞邵庵諸公見之。嘆曰。元叟識見地位高。命筆吐辭自然。超拔今古。我輩盡力道。也出他彀中不得。寂照乃傳持臨濟正宗人也。遊戲翰墨。藻黼宗獸。特餘事耳。然而縉紳推重之如此。無文粲公謂今時叢林中。眼不識丁者。窮則不失真禪和子。達則為真善知識。斯言可謂痛切矣。

天臺明巖熙太古。久依東嶼于凈慈。稟承其法。至正丙戌正月十三日。余自紫籜偕明性元．瑞瑩中。訪香竺曇于寒巖。明日。將謁太古。二子以倦遊不果。會太古抵竺曇。餘三人即客位。插香展禮竟。太古忽問云。藏主久參竺源和尚。世尊初生下時。做出許多神頭鬼面。還知落處么。余對云。美食不中飽人吃。太古忽離位。分手指上下。乃至步武四顧。勵聲云。天上天下。惟我獨尊。嗟乎。方今號稱尊宿者。而於接引後昆之際。往往匿其所易見。示其所難知。以籠罩之。如太古直截舉話。何異索千金之珠于丐者之

【現代漢語翻譯】現代漢語譯本空自感慨。很久不見了，空自感慨。又曾經為儒生題寫古昔十賢詠梅詩圖說：詩經中的《召南》，尚書中的《說命》，是孔子過去所刪定的。都說的是果實，而不涉及花朵。從梁朝的何遜到唐宋的十位君子，都是讀《召南》，誦《說命》，學習孔子學業的人。表現在詠歌中，闡述在文章里，都說的是花朵而不涉及果實。唉！世風日下，人心越來越浮薄，而且虛偽，不注重根本。例子都是這樣。我看了這幅圖，私下裡有所感觸。趙松雪、虞邵庵等諸位先生見了，感嘆說：『元叟的見識和地位很高，下筆吐辭自然，超越古今。我們盡力去做，也超不出他的範圍。』寂照是傳承臨濟正宗的人。遊戲于翰墨，用華麗的文辭來裝飾宗門。這只是他的餘事罷了。然而士大夫們如此推崇他。無文粲公說現在叢林中，不識字的人，窮困時不會失去真禪和子的本色，顯達時就成為真正的善知識。這話可謂痛切啊。

天臺山的明巖熙太古禪師，長期依止在凈慈寺的東嶼禪師處，稟承他的法脈。至正丙戌年（1346年）正月十三日，我從紫籜山偕同明性元、瑞瑩中，拜訪香竺曇于寒巖。第二天，將要拜謁太古禪師。明性元、瑞瑩中二人因為旅途勞頓沒有去成。恰好太古禪師來到香竺曇處，我們三人就以客人的身份，插香行禮完畢。太古禪師忽然問道：『藏主您長期參學竺源和尚，世尊剛出生時，做出許多神頭鬼面的樣子，還知道落腳處嗎？』我回答說：『美味佳餚不能給吃飽的人吃。』太古禪師忽然離開座位，用手指指上指下，乃至走動四顧，提高聲音說：『天上天下，唯我獨尊。』唉！現在號稱尊宿的人，在接引後輩的時候，往往隱藏他們容易理解的，展示他們難以理解的，以此來籠罩他們。像太古禪師這樣直截了當地舉話，和向乞丐索要千金的寶珠有什麼區別呢？

【English Translation】 English version I sigh with emotion. Long time no see, I sigh with emotion. I also once inscribed a painting of poems about plum blossoms by ten worthy men of ancient times for a Confucian scholar, saying: 'The 'Zhaonan' in the Book of Songs, and the 'Shuoming' in the Book of Documents, were revised and finalized by Confucius in the past. They all speak of the fruit, without mentioning the flower. From He Xun of the Liang Dynasty to the ten gentlemen of the Tang and Song Dynasties, they all read 'Zhaonan', recited 'Shuoming', and studied the teachings of Confucius. Expressed in poems and songs, and elaborated in chapters and sentences, they all speak of the flower without mentioning the fruit. Alas! The world is not as it used to be, people's hearts are becoming increasingly shallow and hypocritical, not valuing the fundamentals. The examples are all like this. I have some feelings after seeing this painting. Zhao Songxue, Yu Shao'an, and other gentlemen, upon seeing it, exclaimed: 'Yuan Sou's (referring to the painter) knowledge and position are very high, his writing and expression are natural, surpassing the past and present. We try our best, but we cannot exceed his scope.' Jizhao is a person who inherits the orthodox Linji (Rinzai) sect. Playing with calligraphy and painting, using gorgeous words to decorate the sect. This is just his side business. However, the gentry and officials respect him so much. Wuwen Cancgong said that in today's monasteries, those who are illiterate, when poor, do not lose the true essence of a Chan monk, and when successful, become true good teachers. These words can be said to be incisive.'

The Chan master Mingyan Xitai of Tiantai Mountain, long relied on the Chan master Dongyu of Jingci Temple, inheriting his Dharma lineage. On the thirteenth day of the first month of the Bingxu year of the Zhizheng era (1346 AD), I, along with Mingxing Yuan and Ruiying Zhong, visited Xiang Zhutan at Hanyan. The next day, we were going to visit Tai Gu Chan master. Mingxing Yuan and Ruiying Zhong did not go because of the fatigue of the journey. It happened that Tai Gu Chan master came to Xiang Zhutan's place, and the three of us, as guests, finished inserting incense and paying respects. Tai Gu Chan master suddenly asked: 'Zangzhu, you have been studying with the monk Zhuyuan for a long time. When the World Honored One (Shizun, referring to Buddha) was first born, he made many strange and ghostly appearances. Do you still know where he landed?' I replied: 'Delicious food is not for those who are full.' Tai Gu Chan master suddenly left his seat, pointed up and down with his fingers, and even walked around looking around, raising his voice and saying: 'Above the heavens and below the heavens, I alone am the honored one.' Alas! Those who are now called venerable masters often hide what is easy to understand and show what is difficult to understand when receiving later generations, in order to shroud them. How is Tai Gu Chan master's straightforward speech different from asking a beggar for a thousand gold jewels?

席褁中也。

元至正十五冬。張嗣誠侵湖州。江浙丞相委令徑山屬院化城僧惠恭團結鄉民守禦界嶺。一日。賊兵犯境。恭率鄉民與之格戰。賊敗走。獲四十餘人。送至官。夜宿西湖鳥窠寺。黎明。適前住饒州天寧謀大猷徐步廊廡間。囚者見師神觀閑雅。持誦不輟。乃齊聲告曰。長老救我。師曰。我救你不得。你若至誠稱念南無救苦救難阿彌陀佛。卻救得你。中間有三人信受其言。高聲稱念不輟口。既而官司取發。眾囚俱易枷鎖。偶至此三人。缺刑具。但系以繩耳。既到審。囚官獨鞠勘此三人。一人供正治麥畦被虜。二人供元是明州奉化鋸匠。來此傭作被虜。三人遂獲縱免。乃別鳥窠。拜謝大猷而去。竊念我佛阿彌陀誓願深廣。稱其名者。非獨臨終獲驗。而現世遭大辟刑者。亦可賴免。人而不信。吾未如之何也已。

西天竺國大沙門板的達。確修禪定。兼善毗尼。三衣一缽隨身。得施利。隨與貧乏。行世泊如也。洪武七年。將抵南京。上敕有司同天界蔣山住持率京城諸寺僧祗迎郊外。以幡幢香花導引入國。及見。上大悅。寵渥殷厚。館之蔣山寺。勞問相仍。是年冬　上親制誥命。鑄銘印。賜以善世禪師之號。時余寓止天界。一日。有金壇刀鑷蔣生者。為師剃髮。受之以盤。初剃一刀。有聲瑯然。侍僧輒取之

【現代漢語翻譯】席褁中也。

元至正十五年（1355年）冬。張士誠侵犯湖州。江浙行中書省丞相委派徑山屬院化城寺的僧人惠恭，團結鄉民守衛界嶺。一日，賊兵侵犯邊境。惠恭率領鄉民與他們奮力格鬥，賊兵被打敗逃走。抓獲四十餘人，送到官府。當晚，被囚禁的人住在西湖鳥窠寺。黎明時分，恰逢先前住在饒州天寧寺的謀大猷在走廊上緩緩行走。囚犯們看到法師神態安詳高雅，誦經唸佛不停，於是齊聲告饒說：『長老救救我們！』謀大猷法師說：『我救不了你們。你們如果至誠懇切地稱念南無救苦救難阿彌陀佛（意為：皈依救苦救難的阿彌陀佛），就能得救。』其中有三人信奉接受了他的話，高聲稱念佛號不停。不久，官府來提審犯人，給所有囚犯更換枷鎖。碰巧到這三個人時，缺少刑具，只用繩子捆綁。到了審訊時，審判官單獨審問這三個人。一人供述說在正治的麥田里被擄，二人供述說原本是明州奉化（今浙江寧波奉化區）的鋸匠，來這裡做工被擄。這三人於是得以釋放免罪，於是告別鳥窠寺，拜謝謀大猷法師而去。我私下認為我佛阿彌陀佛（意為：無量光佛、無量壽佛）的誓願深廣，稱念他名號的人，不僅臨終可以得到驗證，而且現世遭遇死刑的人，也可以依賴佛力免除災禍。人們如果不相信，我也沒有什麼辦法了。

西天竺國（古印度）的大沙門（出家修道者）板的達，認真修行禪定，兼通毗尼（意為：戒律）。三衣一缽隨身攜帶，得到佈施，就分給貧困的人，在世間行走淡泊如水。洪武七年（1374年），將要抵達南京。皇上下令有關部門協同天界寺、蔣山寺的住持，率領京城各寺的僧眾到郊外迎接，用幡幢香花引導進入國都。皇上見到他后，非常高興，給予優厚的待遇，安置在蔣山寺。慰問不斷。這年冬天，皇上親自撰寫誥命，鑄造銘印，賜予他『善世禪師』的稱號。當時我住在天界寺，一天，有個金壇（今江蘇常州金壇區）的刀鑷匠蔣生，為法師剃髮，用盤子接著頭髮。剛剃一刀，發出清脆的聲音，侍僧立刻取走了它。

【English Translation】 It is also in the seat wrap.

In the winter of the fifteenth year of the Zhi Zheng era (1355) of the Yuan Dynasty, Zhang Shicheng invaded Huzhou. The Prime Minister of Jiangzhe Province commissioned the monk Hui Gong of Huacheng Temple, a subordinate of Jingshan Temple, to unite the villagers to defend Jieling. One day, bandit soldiers invaded the border. Hui Gong led the villagers to fight them fiercely, and the bandits were defeated and fled. More than forty people were captured and sent to the government. That night, the prisoners stayed at Niaoke Temple in West Lake. At dawn, Mou Dayou, who had previously lived in Tianning Temple in Raozhou, was walking slowly in the corridor. The prisoners saw that the master's demeanor was serene and elegant, and he was chanting scriptures and reciting the Buddha's name without ceasing. So they cried out in unison, 'Elder, save us!' The master said, 'I cannot save you. If you sincerely recite Namo Amitabha (meaning: Homage to Amitabha Buddha who saves from suffering and difficulty), you will be saved.' Among them, three people believed and accepted his words, and recited the Buddha's name loudly without stopping. Soon, the government came to interrogate the prisoners and replaced the shackles for all the prisoners. Coincidentally, when it came to these three people, there were no instruments of torture, and they were only tied with ropes. When they arrived at the trial, the judge interrogated these three people separately. One confessed that he was captured in Zhengzhi's wheat field, and the other two confessed that they were originally sawyers from Fenghua, Mingzhou (now Fenghua District, Ningbo, Zhejiang), and were captured while working here. The three were then released and acquitted, so they bid farewell to Niaoke Temple and thanked Master Mou Dayou before leaving. I privately believe that the vows of Amitabha Buddha (meaning: Buddha of Infinite Light, Buddha of Infinite Life) are profound and vast, and those who recite his name can not only be verified at the time of death, but also those who encounter capital punishment in this life can also be spared by relying on the power of the Buddha. If people do not believe, I can do nothing about it.

The great Shramana (ascetic) Bandida from the country of West India (ancient India) diligently practiced meditation and was well-versed in Vinaya (meaning: precepts). He carried three robes and one bowl with him, and when he received alms, he distributed them to the poor. He walked in the world with indifference. In the seventh year of Hongwu (1374), he was about to arrive in Nanjing. The emperor ordered the relevant departments to cooperate with the abbots of Tianjie Temple and Jiangshan Temple to lead the monks of various temples in the capital to greet him outside the city, and guide him into the capital with banners, canopies, incense, and flowers. When the emperor saw him, he was very happy and gave him generous treatment, placing him in Jiangshan Temple. He was constantly inquired after and cared for. In the winter of that year, the emperor personally wrote an edict, cast a inscription seal, and bestowed upon him the title of 'Zen Master Shanshi'. At that time, I was living in Tianjie Temple. One day, a knife sharpener Jiang Sheng from Jintan (now Jintan District, Changzhou, Jiangsu) shaved the master's hair, catching the hair with a plate. As soon as he shaved one stroke, there was a clear sound, and the attending monk immediately took it away.

。次剃一刀。蔣生自取。獲設利一顆。大如菽。甚圓凈。余發悉為見者爭取去。或有或無。凡三顆。惟蔣生得者。出以相示。余嘆訝不已。其侍僧乃謂余曰。此吾師常事也。患為世夸。故罕剃其發。九年秋。奉詔來浙左。禮求育王舍利塔。洎寶陀觀世音示現二處所。感祥光瑞相異常。師皆有伽陀讚詠。作梵字書之云。

元福建都運司某誕辰。胥吏周清甫設賀筵。饌有牛肉。運司亟命撒去。徐為眾賓言曰。某少時同外弟某過屠家。甫坐定。見屠者左手握刀。右手牽牸牛。帶一犢至。系牛檐楹。置刀於前而去。忽犢子銜刀走園地中。以足跑地而埋之。逮屠者至。不見其刀。怒。乃為言其狀。屠者既得刀。坐門首長嘆。移時以刀斷髮棄妻子。出家學道。不知所終。后外弟某出仕江西。舟過黃河。晚泊荒岸下。恍惚中見一甲第。高廣嚴整。類王者居。於是登岸趨揖閽者。問曰。此是何所。閽者曰。此是一衙門。汝欲瞻玩。不禁。入門。見一峨冠博帶者當廳正坐。因進前跪拜之。承問曰。汝何來。答曰。都下來。外弟因問曰。此是何衙門。答曰。此是天下太乙牢山。專治宰牛人也。因問。鄰人宰牛黃四者。死已十日。還在此否。答曰。有。遂呼來。但見黃四枷鎖而至。黃四見外弟。驚呼云。官人如何到此。答云。我去之任

【現代漢語翻譯】現代漢語譯本：又一次剃頭，蔣生親自取下，獲得舍利一顆，大如豆，非常圓潤乾淨。剩下的頭髮都被看見的人爭搶而去，有的得到，有的沒有，總共有三顆舍利。只有蔣生得到的那顆，拿出來給大家看，我讚歎不已。他的侍從僧人告訴我，這是我師父的常事，只是怕被世人誇耀，所以很少剃頭。九年秋天（具體年份待考），奉皇帝的詔令來到浙江，禮拜祈求育王舍利塔，以及寶陀觀世音菩薩示現的兩個地方，感應到祥光瑞相非常不同尋常，師父都作了伽陀（Gāthā，偈頌）讚美歌詠，用梵字書寫。

元朝（1271年-1368年）福建都運司某人生日，小吏周清甫設宴祝賀，菜餚中有牛肉。都運司急忙命令撤下去，慢慢地對眾賓客說：『我小時候和表弟某人經過屠戶家，剛坐定，看見屠戶左手握著刀，右手牽著一頭母牛，帶著一頭小牛犢來到，把牛拴在屋檐下的柱子上，把刀放在前面就離開了。忽然小牛犢叼著刀跑到園子里，用腳刨地埋了起來。等到屠戶來，不見了他的刀，很生氣，我便把看到的情形告訴了他。屠戶找到刀后，坐在門口長嘆，過了一會兒用刀割斷頭髮，拋棄妻子，出家學道，不知道最終去了哪裡。後來表弟某人出仕江西，乘船經過黃河，晚上停泊在荒涼的岸邊。恍惚中看見一座甲第（豪華的宅第），高大寬廣，非常整齊，像王者居住的地方。於是登上岸，快步上前向守門人作揖，問道：『這是什麼地方？』守門人說：『這是一座衙門，你想參觀，不禁制。』進入門內，看見一位戴著高高的帽子，穿著寬大的衣服的人坐在大廳正中，於是上前跪拜他。那人問道：『你從哪裡來？』回答說：『從都城來。』表弟因此問道：『這是什麼衙門？』回答說：『這是天下太乙牢山，專門懲治宰牛的人。』因此問道：『鄰居宰牛的黃四，死了已經十天，還在這裡嗎？』回答說：『有。』於是叫他來，只見黃四帶著枷鎖來到。黃四看見表弟，驚訝地喊道：『官人怎麼到這裡來了？』回答說：『我去上任。』

【English Translation】 English version: Once again, during a shaving, Jiang Sheng personally retrieved a Śarīra (舍利, relic), as large as a bean, very round and clean. The remaining hair was snatched away by those who saw it, some getting it, some not. There were three Śarīras in total. Only the one obtained by Jiang Sheng was shown to everyone, and I was full of admiration. His attendant monk told me that this was a common occurrence for his master, but he was afraid of being praised by the world, so he rarely shaved his head. In the autumn of the ninth year (specific year to be determined), he came to Zhejiang by imperial decree to worship and pray at the Stūpa (塔, pagoda) of King Ashoka's Śarīra, as well as the two places where Avalokiteśvara (觀世音, Guānshìyīn) of Mount Putuo manifested, sensing auspicious lights and extraordinary omens. The master composed Gāthās (伽陀, verses) of praise and wrote them in Sanskrit.

During the Yuan Dynasty (元朝, 1271-1368), on the birthday of a certain official of the Fujian Capital Transportation Department, a minor official named Zhou Qingfu prepared a celebratory banquet, which included beef dishes. The official of the Transportation Department hurriedly ordered the dishes to be removed and slowly said to the guests: 'When I was young, my cousin and I passed by a butcher's house. As soon as we sat down, we saw the butcher holding a knife in his left hand and leading a cow with a calf in his right hand. He tied the cow to a pillar under the eaves, placed the knife in front of it, and left. Suddenly, the calf picked up the knife and ran into the garden, burying it by pawing the ground. When the butcher came back, he couldn't find his knife and was very angry. I told him what I had seen. After the butcher found the knife, he sat at the door and sighed for a long time. After a while, he cut off his hair with the knife, abandoned his wife and children, and became a monk to study the Dao, and I don't know where he ended up. Later, my cousin took office in Jiangxi and passed by the Yellow River by boat, anchoring on a desolate shore at night. In a daze, he saw a magnificent residence, tall, wide, and very orderly, like the residence of a king. So he went ashore and hurried forward to bow to the gatekeeper, asking, 'What is this place?' The gatekeeper said, 'This is a Yamen (衙門, government office), you are welcome to visit.' Entering the gate, he saw a person wearing a tall hat and wide clothes sitting in the middle of the hall, so he stepped forward and knelt down to him. The person asked, 'Where do you come from?' He replied, 'From the capital.' The cousin then asked, 'What kind of Yamen is this?' He replied, 'This is the Taiyi Laoshan (太乙牢山) of the world, specializing in punishing those who slaughter cattle.' He then asked, 'Is Huang Si, the neighbor who slaughters cattle, who has been dead for ten days, here?' He replied, 'Yes.' So he was called in, and Huang Si came in chains. When Huang Si saw the cousin, he exclaimed in surprise, 'How did you, official, get here?' He replied, 'I am going to take office.'

。偶然到此。就問黃四曰。汝之罪犯當何度脫。答曰。我罪最重。無由可脫。若得官人凡到仕官處。勸人不殺牛一百二十個。能免我罪。言訖。回首。化境沒矣。外弟從此勸人不宰牛。及足其數。一夕。黃四扣門謝曰。某得官人勸不宰牛。今已脫罪。仍放歸家。如有家書。不妨持去。但于門內為之曰。汝歸。向我家中道。早寄衣來。閱兩月。果有衣至。其時。眾賓聞此說。皆誓不食牛肉。

凈土一教。金口所宣。載之群經甚詳。而其教行震旦。則始於東林遠法師也。法師集劉雷諸賢。刻蓮漏。禮六時。愿往生西方。精誠悃切。臨終各獲遂其所願。逮至前元。人根既漓。情偽日生。冒名蓮社。假求衣食者。往往有焉。延祐間。優曇度公詣闕上書。革正其弊。退著廬山寶鑑若干卷。闡揚正教。排斥異說。東林故事為之一新。優曇化去未及百載。而庸民僭名。所謂白蓮七佛教者。其弊滋甚。或自稱導師．師長。而位有方等無礙之說。紏合徒眾。非毀正法。廣行魔事。屏處傳授。現種種光。珍饌不以供佛。而出生施食亦皆屏絕。云自是佛。又改三寶為佛．法．師。妄謂導師是三寶數。非僧也。簧鼓愚俗。習以成風。殊不可遏。以致朝廷嚴白蓮之禁。而縉紳鄙東林之修。宜矣。嗚呼。安得如優曇者復興於世以匡救其弊哉。

【現代漢語翻譯】現代漢語譯本：偶然到了這裡，就問黃四說：『你所犯的罪應當如何才能解脫？』黃四回答說：『我的罪最重，沒有辦法可以解脫。如果能有官員凡是到任做官的地方，勸人不殺牛一百二十頭，就能免除我的罪。』說完，回頭一看，化境消失了。外弟從此勸人不宰殺牛，等到湊足了數量。一天晚上，黃四來敲門感謝說：『我得到官人勸人不宰殺牛的功德，現在已經脫罪，仍然放我回家。如果家裡有書信，不妨拿去。』只是在門內對著它說：『你回去，向我家中說，早點寄衣服來。』過了兩個月，果然有衣服送到。當時，眾賓客聽了這番話，都發誓不吃牛肉。

凈土這一教法，是釋迦牟尼佛（金口）親自宣說的，記載在眾多經典中非常詳細。而這一教法在震旦（古代中國的稱謂）的弘揚，則是從東林寺的慧遠法師開始的。慧遠法師聚集了劉遺民、雷次宗等賢士，用蓮花計時器（蓮漏）計時，一天六時禮拜，發願往生西方極樂世界。他們的精誠懇切，臨終時都實現了各自的願望。到了前元（元朝之前）時期（1271年之前），人們的根基已經淺薄，虛情假意日益滋生，冒用蓮社的名義，假借修行來求取衣食的人，常常有。延祐（元仁宗年號）年間（1314-1320），優曇度公到朝廷上書，革除糾正這些弊端，退隱后著述《廬山寶鑑》若干卷，闡揚正統的凈土教義，排斥各種異端邪說，使東林寺的風貌煥然一新。優曇度公圓寂后不到一百年，一些平庸之輩冒用名義，搞所謂的白蓮七佛教，那些弊端更加嚴重。他們或者自稱導師、師長，宣揚方等無礙的邪說，糾集徒眾，誹謗正法，廣泛進行邪魔之事，秘密地傳授，顯現種種虛假的光芒，珍貴的食物不用來供佛，而放生施食等佛事也都被廢止。他們聲稱自己就是佛，又把三寶（佛、法、僧）改為佛、法、師，荒謬地說導師是三寶之一，不是僧人。他們用花言巧語蠱惑愚昧的百姓，這種風氣習以為常，實在無法遏制。以至於朝廷嚴厲禁止白蓮教，而士大夫也鄙視東林寺的修行，這是理所當然的。唉，哪裡能再出現像優曇度公這樣的人來匡正挽救這些弊端呢？

【English Translation】 English version: By chance, I arrived here and asked Huang Si, 'How can your sins be absolved?' Huang Si replied, 'My sins are the heaviest, and there is no way to absolve them. If an official, wherever he is appointed, can persuade people not to kill one hundred and twenty cows, that can absolve my sins.' After speaking, he turned his head, and the transformed realm disappeared. From then on, the younger brother-in-law persuaded people not to slaughter cows, and when the number was fulfilled, one night, Huang Si knocked on the door to thank him, saying, 'I have been absolved of my sins because the official persuaded people not to slaughter cows, and now I am allowed to return home. If there is a letter from home, you may take it.' Just say to it inside the door, 'Return, and tell my family to send clothes soon.' After two months, clothes were indeed sent. At that time, all the guests who heard this story vowed not to eat beef.

The Pure Land teaching was personally proclaimed by Shakyamuni Buddha (Golden Mouth) and is recorded in great detail in numerous scriptures. Its propagation in Zhendan (ancient name for China) began with Master Huiyuan of Donglin Temple. Master Huiyuan gathered worthies such as Liu Lei and Lei Cizong, used lotus clocks (lian lou) to measure time, performed six periods of worship a day, and vowed to be reborn in the Western Pure Land. Their sincerity and earnestness were fulfilled at the time of their death. By the time of the pre-Yuan dynasty (before 1271), people's roots were shallow, and hypocrisy grew daily. Those who falsely used the name of the Lotus Society, pretending to practice to seek food and clothing, were common. During the Yanyou period (1314-1320), You Tan Du Gong submitted a memorial to the court, reforming and correcting these abuses. After retiring, he wrote several volumes of 'Lushan Baojian' (Lushan Treasure Mirror), expounding the orthodox Pure Land teachings and rejecting various heresies, renewing the appearance of Donglin Temple. Less than a hundred years after You Tan Du Gong passed away, some mediocre people usurped the name, engaging in the so-called White Lotus Seven Buddha teachings, and those abuses became even more serious. They either called themselves mentors or teachers, propagating the heretical teachings of Fangdeng Wuwai, gathering followers, slandering the orthodox Dharma, widely engaging in demonic affairs, secretly transmitting, and displaying various false lights. Precious food was not used to offer to the Buddha, and Buddhist activities such as releasing life and giving food were also abolished. They claimed that they themselves were the Buddha, and changed the Three Jewels (Buddha, Dharma, Sangha) to Buddha, Dharma, Teacher, absurdly saying that the mentor is one of the Three Jewels, not a monk. They used flowery words to deceive ignorant people, and this custom became commonplace, making it impossible to stop. As a result, the court strictly prohibited the White Lotus sect, and the gentry despised the practice of Donglin Temple, which is reasonable. Alas, where can someone like You Tan Du Gong reappear in the world to correct and save these abuses?

端雪崖者。黃巖人也。幼得度于秋江湛公。居新城山留慶院。持律嚴謹。日課金剛般若經。尤善瑜伽法事。赴道俗請。必盡恭恪。而施利則不較厚薄。或絕無亦不經意。逮其再請。赴之如初。供武辛亥夏五月。得微疾。索湯沐浴。更衣書偈。趺坐而逝。阇維。大星雜毫光迸散。絕無煙焰。獲堅固子甚多。壽八十三。

宋無逸。餘姚人。別號庸庵。性仁恕端毅。蚤從楊濂夫．陳眾仲二先生游。經明學通。發為文詞。矩則甚嚴。晚年酷嗜禪學。皇朝革命之初。無逸以召至京師。預修元史。得請而歸。余因令吾徒居頂寓止慈溪龍山。時謁無逸。講授為文之法。無逸因吾徒寓書叩入道之要。余既答書云云。復以環公所注楞嚴經及大惠書問寄遺之。無逸自是常斂目危坐。而反覆究二書旨趣。有證入。洪武九年六月。因疾。命門人王至等為書示子詩一首。笑談自若。忽以扇搖曳。止其家人曰。我方靜。汝毋撓我。遂閉目。以扇掩面而終。時天隆暑化。斂容。色含喜笑。益鮮潤。有庸庵藁若干卷行於世。

近世有一種剃頭外道。掇拾佛祖遺言。鬥飣成帙。目之曰語錄。輒化檀信刊行。彼既自無所證。又不知佛祖舌頭落處。謬以玄談。就己昏解。使識者讀之不勝惶汗。照千江。四明人。圓直指。天臺人。奱休庵。

【現代漢語翻譯】現代漢語譯本：

端雪崖，黃巖（地名，今浙江省臺州市黃巖區）人。年幼時在秋江湛公處出家。住在新城山（山名）留慶院（寺院名）。持守戒律嚴謹。每日誦讀《金剛般若經》。尤其擅長瑜伽法事。應道士和俗人之請，必定盡心恭敬。而對於施捨的財物，則不計較多少。或者完全沒有，也不放在心上。等到再次邀請他時，赴約如同初次一樣。明武宗辛亥年（1551年）夏五月，得了輕微的疾病。索要熱水洗浴，更換衣服，寫下偈語，然後跏趺坐而逝。火化后，出現大星和各種毫光迸散，完全沒有煙焰。獲得很多堅固子（舍利）。享年八十三歲。宋無逸，餘姚（地名，今浙江省寧波市餘姚市）人。別號庸庵。天性仁慈寬厚，端莊剛毅。早年跟隨楊濂夫、陳眾仲二位先生學習。精通經學，學問通達。寫出的文章，規矩法度非常嚴謹。晚年酷愛禪學。明太祖洪武皇朝革命之初，宋無逸被徵召到京師，參與編修《元史》。之後請求告老還鄉。我於是讓我的弟子居頂住在慈溪（地名，今浙江省寧波市慈溪市）龍山（山名）。當時拜訪宋無逸，向他請教為文的方法。宋無逸因此讓我的弟子寓書詢問入道（佛教修行）的要領。我寫了回信，又把環公所注的《楞嚴經》和大慧禪師的書信寄給他。宋無逸從此常常收斂目光，端正危坐，反覆研究這兩本書的旨趣，有所證悟。洪武九年（1376年）六月，因為疾病，命令門人王至等寫下示子詩一首。談笑自若。忽然用扇子搖動，制止他的家人說：『我正在靜坐，你們不要打擾我。』於是閉上眼睛，用扇子遮住面部而去世。當時天氣炎熱，他的容貌卻變得更加鮮潤，面色含著喜悅的笑容。《庸庵稿》若干卷流傳於世。近世有一種剃頭外道。掇拾佛祖遺言。鬥飣成帙。目之曰語錄。輒化檀信刊行。彼既自無所證。又不知佛祖舌頭落處。謬以玄談。就己昏解。使識者讀之不勝惶汗。照千江，四明（地名，今浙江省寧波市）人。圓直指，天臺（地名，今浙江省臺州市天臺縣）人。奱休庵。

【English Translation】 English version:

Duan Xueya was a native of Huangyan (a place name, now Huangyan District, Taizhou City, Zhejiang Province). He was tonsured at a young age under the Venerable Qiujiang Zhan. He resided at the Liuqing Monastery on Mount Xincheng (mountain name). He strictly observed the precepts. He recited the 'Diamond Sutra' daily. He was especially skilled in Yoga rituals. When invited by Daoists and laypeople, he would always be respectful and sincere. He did not care about the amount of offerings he received. Even if there were none, he would not mind. When invited again, he would go as if it were the first time. In the fifth month of the summer of the Xin Hai year of Emperor Wuzong (1551), he contracted a minor illness. He asked for hot water to bathe, changed his clothes, wrote a verse, and then passed away in the lotus position. After cremation, large stars and various rays of light burst forth, with no smoke or flames. He obtained many solid seeds (śarīra). He lived to be eighty-three years old. Song Wuyi was a native of Yuyao (a place name, now Yuyao City, Ningbo City, Zhejiang Province). His alias was Yong'an. He was naturally kind and generous, upright and resolute. He studied with Mr. Yang Lianfu and Mr. Chen Zhongzhong in his early years. He was proficient in the classics and had a thorough understanding of learning. His writings were very strict in their rules and regulations. In his later years, he was very fond of Chan Buddhism. At the beginning of the Hongwu reign of the Ming Dynasty, Song Wuyi was summoned to the capital to participate in the compilation of the 'History of Yuan'. Later, he requested to retire and return to his hometown. I then had my disciple Ju Ding reside on Mount Long in Cixi (a place name, now Cixi City, Ningbo City, Zhejiang Province). At that time, I visited Song Wuyi and asked him about the methods of writing. Song Wuyi then had my disciple write a letter asking about the essentials of entering the Dao (Buddhist practice). I wrote a reply, and also sent him the 'Śūraṅgama Sūtra' annotated by Huan Gong and the letters of Dahui Chan Master. From then on, Song Wuyi often closed his eyes and sat upright, repeatedly studying the meaning of these two books, and had some realization. In the sixth month of the ninth year of Hongwu (1376), due to illness, he ordered his disciples Wang Zhi and others to write a poem for his son. He talked and laughed as usual. Suddenly, he waved a fan and stopped his family members, saying, 'I am meditating, do not disturb me.' Then he closed his eyes and covered his face with a fan and passed away. At that time, the weather was hot, but his appearance became more fresh and moist, and his face had a joyful smile. Several volumes of 'Drafts of Yong'an' are circulating in the world. In recent times, there is a kind of heretical shaved-head group. They pick up the Buddha's and patriarchs' sayings, patch them together into a volume, call it 'Sayings,' and then solicit donations from believers to publish it. Since they have no realization themselves, and do not know where the Buddha's tongue falls, they mistakenly use mysterious talk to interpret it with their own confused understanding, causing knowledgeable people to be extremely embarrassed when they read it. Zhao Qianjiang, from Siming (a place name, now Ningbo City, Zhejiang Province). Yuan Zhizhi, from Tiantai (a place name, now Tiantai County, Taizhou City, Zhejiang Province). Bian Xiuan.

揚州人。三人俱是博地凡夫。絕無正見。妄自刊語錄。暉藏主。鄞人。參照千江。將金剛經每分析段。妄為之頌。刊板印施。余在桐谷時。暉來謁。余問暉。此經以何立題。以何為宗。竟瞢無所曉。況欲其為迷己眾生摽出無上正遍知覺耶。此皆不本正因。務行邪道。劫世善名。誑誘凡愚。良可嗟悼。在今據大床座者。宜黜而正之。反從而譽之。或為之序䟦。其得罪于教門深矣。

余讀者庵所述叢林公論。足知者庵識見高明。研究精密。他人未易及也。然其間所論亦有過當者。或非其所當論而論之。如論寂音智證傳。指摘數節。以為蟊生禾中。害禾者。蟊也。斯言甚當。其于僧寶傳。謂傳多浮誇。贊多臆說。審如是。彼八十一人俱無實德可稱。誠托寂音以虛文藻飾之矣。斯其論之過當也。又論陶淵明歸去來詞。閑談優逸。詞理高詣。獨銷憂二字為未善。韓退之送李愿歸盤谷序。意多譏訕怊悵。文過飾非。王元之小竹樓記。如公退之暇。披鶴氅衣。戴華陽巾。手執周易一卷。焚香默坐。幸自可憐生。而繼之云。消遣世慮。猶玉之玷耳。余以為先儒文辭之得失。于吾門固無所涉。而置之叢林公論之間。殊乖。所謂非其所當論而論之者。此其是也。古人有言。尺有所短。寸有所長。豈不然哉。

育王雪牕和尚。有

【現代漢語翻譯】現代漢語譯本：揚州有三個人，都是沒有見地的平庸之輩，根本沒有正確的見解，竟然胡亂刊印語錄。還有暉藏主（僧官名），是鄞縣人，參照千江的說法，將《金剛經》的每一段都進行分析，妄加頌詞，刊印施捨。我（余）在桐谷的時候，暉來拜訪，我問暉：『這部經以什麼立題？以什麼為宗旨？』他竟然茫然不知。更何況想要他為迷惑的眾生標出無上正等正覺呢？這些人都不遵循正確的因緣，一心奉行邪道，盜取世間的善名，欺騙誘導愚昧的人，實在令人嘆息。現在那些佔據大床座的人，應該貶斥他們並匡正他們，反而順從他們並讚譽他們，甚至為他們寫序跋，他們對佛教的罪過太深了。

我（余）讀了讀者庵所著的《叢林公論》，足以知道讀者庵的見識高明，研究精密，其他人難以企及。然而，其中所論述的也有過分的地方，或者是不應該論述而論述的。例如評論寂音《智證傳》，指摘了幾個地方，認為是『蟊生禾中』，危害稻禾。這個說法很恰當。至於他對《僧寶傳》的評論，說傳記多浮誇，讚語多臆測。如果真是這樣，那麼那八十一個人都沒有實際的德行可以稱讚，確實是依託寂音用虛假的文字來裝飾自己了。這是他評論的過分之處。又評論陶淵明的《歸去來兮辭》，認為其閑談優逸，詞理高妙，唯獨『銷憂』二字用得不好。韓愈的《送李愿歸盤谷序》，意在譏諷和悵惘，文過飾非。王元之的《小竹樓記》，寫自己公事退下後，披著鶴氅，戴著華陽巾，手拿《周易》一卷，焚香靜坐，尚且自憐，卻又說用來『消遣世慮，猶玉之玷耳』。我認為先儒的文辭得失，與我們佛門本來沒有關係，卻把它放在《叢林公論》之中，實在不妥當。這就是所謂不應該論述而論述的。古人說：『尺有所短，寸有所長』，難道不是這樣嗎？

育王雪牕和尚，有

【English Translation】 English version: There were three people from Yangzhou, all ordinary people without any real insight, who presumptuously published their own recorded sayings without any correct views. Furthermore, there was the monk official Hui Zangzhu, a person from Yin County, who, following Qianjiang's interpretation, analyzed each section of the Vajracchedika Sutra (Diamond Sutra) and presumptuously added praises, then printed and distributed them. When I (Yu) was at Tonggu, Hui came to visit, and I asked him, 'What is the title of this sutra based on? What is its main principle?' He was completely ignorant. How could he possibly guide confused beings to the unsurpassed, complete, and perfect enlightenment (Anuttara-samyak-sambodhi)? These people do not follow the correct causes and conditions, but instead devote themselves to heretical paths, stealing the good name of the world, deceiving and misleading ignorant people, which is truly lamentable. Those who now occupy the high seats should be demoted and corrected, rather than being followed and praised, or even having prefaces and postscripts written for them. Their offenses against the Buddhist teachings are profound.

I (Yu) read Conglin Gonglun (Public Discussions of the Monastic Community) written by Du Zhe'an, and it is clear that Du Zhe'an's knowledge is profound and his research is meticulous, which is difficult for others to match. However, some of his arguments are excessive, or he argues about things that he should not. For example, in his commentary on the Biography of Zhizheng by Jiyin, he pointed out several flaws, comparing them to 'pests growing in the rice,' harming the rice. This statement is very appropriate. As for his commentary on the Biography of the Sangha Treasure, he said that the biographies are mostly exaggerated and the praises are mostly based on conjecture. If this is true, then all eighty-one people have no real virtues to praise, and they are indeed relying on Jiyin to adorn themselves with false words. This is an excessive point in his commentary. He also commented on Tao Yuanming's Returning Home, saying that its casual conversation is leisurely and elegant, and the principles of the words are profound, but the word 'xiaoyou' (消憂, dispelling worries) is not well used. Han Yu's Preface to Sending Li Yuan Back to Panggu is intended to satirize and lament, covering up mistakes and embellishing falsehoods. Wang Yuanzhi's Small Bamboo Building Record describes himself retiring from public affairs, wearing a crane cloak, wearing a Huayang scarf, holding a volume of the Book of Changes, burning incense and sitting silently, feeling sorry for himself, but then saying that it is used to 'dispel worldly worries, like a flaw in jade.' I believe that the gains and losses of the writings of the former Confucians have nothing to do with our Buddhist school, but placing them in Conglin Gonglun is inappropriate. This is what is meant by arguing about things that should not be argued about. The ancients said, 'A foot has its shortcomings, and an inch has its strengths.' Is this not true?

The monk Xuetang (雪牕) of Yuwang Temple, has

僧來求住。師云。何處來。僧云。天臺。師云。將得缽盂來么。僧云。將得來。師云。何不呈似老僧。僧云。旦過中有。師云。我不問者個缽。我問無底缽。僧罔措。師云。俊快衲僧。能有幾個去。

禪林寶訓載。湛堂準公與李商老書曰。善弘道者。要在變通。不知變通。拘文執教。滯相殢情。此皆不達權變故。僧問趙州。萬法歸一。一歸何處。州云。我在青州做一領布衫重七斤。謂古人不達權變。能若是之酬酢乎。余謂者僧立個問端。也是奇怪。爭奈趙州無你湊泊處。只如答他者一轉語。謂其能達權變。恐未然。夫權變者。乃觀機適宜。用心意識邊事。且者僧與么問。州與么答。如兩鏡相照。光影俱泯。奚權變之有哉。湛堂作如是說。豈別有旨要耶。

明善韓先生。書陸放翁普燈錄敘草后云。放翁先生手書普燈錄敘草本。報恩凈上人之所藏也。余故有先生遺文二帙。其間誤處。皆手自塗了。傳燈言。世尊舉華。迦葉一笑。今講者以為經無此事。詆其妄傳。或曰。金陵王丞相於秘省得梵王決疑經。閱之。有此語。有所避諱。故經不入藏。今先生以為書之木葉旁行之間。不知即丞相之所見以否。其言如此。必有所考矣。並書其後云。夫二先生學廣理明。其言豈妄。近翰林宋公為余敘應酬錄。亦曰。予觀大梵

【現代漢語翻譯】現代漢語譯本：有僧人前來請求掛單，趙州禪師問道：『從哪裡來？』僧人回答：『從天臺山來。』趙州禪師問：『帶缽盂來了嗎？』僧人回答：『帶來了。』趙州禪師說：『為什麼不拿出來給老僧看看？』僧人說：『早上過齋時用過了。』趙州禪師說：『我不是問那個缽盂，我問的是無底缽（比喻求法無止境）。』僧人無言以對。趙州禪師說：『像你這樣俊敏快捷的僧人，能有幾個呢？』

《禪林寶訓》記載，湛堂準公給李商老的信中說：『善於弘揚佛法的人，關鍵在於變通。不懂得變通，拘泥於文字，執著于教條，停留在表象，沉溺於情感，這都是因為不通達權宜應變。』有僧人問趙州禪師：『萬法歸一，一歸何處？』趙州禪師說：『我在青州做了一件布衫，重七斤。』（意思是說）古人不通達權宜應變，能這樣回答嗎？我認為這個僧人提出的問題，也算是奇怪了。只是趙州禪師沒有給你插嘴的餘地。就像回答他的那一句轉語，說他能通達權宜應變，恐怕未必如此。所謂的權宜應變，乃是觀察時機，適應情況，是用心意識方面的事情。而且這個僧人這樣問，趙州禪師這樣答，就像兩面鏡子互相照耀，光影都消失了，哪裡有什麼權宜應變呢？』湛堂這樣說，難道另有旨意嗎？

明善韓先生，在陸放翁《普燈錄敘草》后寫道：『放翁先生手書的《普燈錄敘草》原本，是報恩凈上人所收藏的。我原來有先生的遺文兩帙，其中的錯誤之處，都是先生親手塗改的。《傳燈錄》記載，世尊拈花，迦葉一笑。現在講解的人認為經典中沒有這件事，詆譭它是妄傳。或者說，金陵王丞相在秘省得到了《梵王決疑經》，閱讀後，有這句話。因為有所避諱，所以經書沒有收入藏經。現在先生把它寫在書的木葉旁行之間，不知道是不是丞相所見到的。』他的話是這樣，必定有所考證。並在後面寫道：『兩位先生學識淵博，道理明晰，他們的話怎麼會是虛妄的呢？』最近翰林宋公為我寫《應酬錄》的序，也說：『我觀看《大梵

【English Translation】 English version: A monk came seeking lodging. The Master (Zhao Zhou) asked, 'Where do you come from?' The monk replied, 'From Tiantai (Mountain).' The Master asked, 'Did you bring your bowl?' The monk replied, 'I brought it.' The Master said, 'Why don't you present it to this old monk?' The monk replied, 'I used it for the midday meal.' The Master said, 'I'm not asking about that bowl. I'm asking about the bottomless bowl (metaphor for the endless pursuit of Dharma).' The monk was at a loss for words. The Master said, 'How many like you, quick-witted monks, are there?'

The 'Chanlin Baoxun' records that Zhentang Zhun wrote in a letter to Li Shanglao: 'The key to skillfully propagating the Dharma lies in adaptability. Without adaptability, one becomes attached to the literal meaning, clings to doctrines, remains fixated on appearances, and is immersed in emotions. All of this is due to a lack of understanding of expedient means.' A monk asked Zhao Zhou, 'All things return to one; where does the one return?' Zhao Zhou said, 'I made a cloth shirt in Qingzhou that weighed seven pounds.' (meaning) Can ancient people who do not understand expedient means answer like this? I think the question raised by this monk is also strange. It's just that Zhao Zhou has no room for you to interrupt. Just like that turning phrase in response to him, saying that he can understand expedient means, I'm afraid it's not necessarily so. The so-called expedient means are to observe the opportunity and adapt to the situation, which is a matter of the mind and consciousness. Moreover, this monk asked like this, and Zhao Zhou answered like this, like two mirrors reflecting each other, the light and shadow disappear, where is there any expedient means?' Zhentang said this, does he have another purpose?

Mr. Han of Mingshan wrote after Lu Fangweng's 'Preface to the Puleng Lu': 'The original manuscript of Mr. Fangweng's 'Preface to the Puleng Lu' is collected by Abbot Jing of Baoen Temple. I originally had two volumes of Mr. Fangweng's posthumous writings, and the errors in them were all corrected by Mr. Fangweng himself. The 'Transmission of the Lamp' records that the World Honored One held up a flower, and Kashyapa smiled. Now the lecturers think that there is no such thing in the scriptures, and they criticize it as a false transmission. Or it is said that Prime Minister Wang of Jinling obtained the 'Brahma's Doubts Resolved Sutra' in the Secret Province, and after reading it, there was this sentence. Because there was something to avoid, the scriptures were not included in the Tripitaka. Now the gentleman writes it in the side lines of the wooden leaves of the book, I don't know if it is what the Prime Minister saw.' His words are like this, there must be some textual research. And he wrote at the end: 'The two gentlemen are knowledgeable and clear in their principles, how can their words be false?' Recently, Hanlin Song wrote the preface to my 'Book of Social Interactions', and also said: 'I watched the 'Great Brahma

天王問佛決疑經所載拈花云云。宋公既親觀之。則此經世必有之。而或者詆以為妄。前云。有所避諱。故不入藏。斯言盡矣。

古人為亡僧作佛事。恐其見道不明。臨終有所滯著。實欲開發之也。而打字歷職機緣之說。未嘗拘拘用之。無準和尚住徑山。為觀上座下火。乃云。觀大海者難為水。窮盡波瀾一漚爾。即今海滅漚亡。回頭踏著自家底云云。座下名勝因效之。打字自此始。乃今叢林以打字為定式。牽綴鬥合。絕無理趣。而所謂開發亡者。果何在焉。

天童照寮元。素多病。洪武丙辰。病日篤。勉藏司勸其持觀世音菩薩名號。照如其言。日誦萬聲。明年十月十七日午時。自念病勢去死不遠。莫如改持阿彌陀佛號。方興此念。忽見一美婦人。身衣六銖衣。手持一凈瓶。自戶外入。立其面前。照驚訝失措。既而定心諦觀。乃是菩薩示相。照涕泣露罪求哀。須臾不見。越五日。病盡脫。今年五十餘矣。

徑山如庵藏主。臺州委羽人。由教入禪。沉潛不競。博通內外典。而於己躬下事尤研究精徹。晚年隱居於天童山之左。至正甲申。余過其隱所。因語及無情有佛性。有情有佛性。往復徴詰。如庵忽曰。吾記得教中先德曾難云。將無情中本自有佛性耶。抑亦佛性周遍。不隔無情。于無情中有佛性耶。語未

竟。余亟止之。曰。佛性虛曠。迥出名言。不得道有。不得道無。如庵不覺肯首。

鄞城福聚庵比丘普月。所奉釋迦銅像。古而精。初。像在鄱陽。莫知其始造之由。宋徽宗政和間。錢監氏得之。凡烹三日。而色相益鮮明。咸敬異之。於是迎置饒州光孝寺。而稱曰辟火金銅釋迦寶像。至光宗紹興間。光孝住持普杰命工圖其像。鐫之石。而會稽沙門仲皎為之贊。贊中有云。作家會遇殺佛手。置之列焰令銷镕。火星迸野亙三日。巍巍不動洪爐中。逮史氏當朝。人持以獻。像遂來浙左。今朝洪武壬戌。普月以財贖之史氏。又海會寺舊有顏輝手畫觀音聖像一大㡧。筆力精妙。彩飾嚴麗。世所罕見。元至正間。城中高氏修禮梁皇懺三晝夜。請𦘕像。設壇場中供養。滿散之夕。至二鼓。其像放大光明。透其屋外。市民以為失火。蒼黃來救。乃是所現光明。后褚氏．張氏修崇佛事。亦請供養。而祥光之現如初。夫凈法身。含攝一切。而經謂三千大千世界無有如芥子許非是菩薩捨身命處。應物現形。隨緣赴感。何莫非真佛所在。譬之日麗乎天。影臨水中。而同觀之人。各有一日隨其人去。以佛菩薩神化較之。何啻倍萬。今觀釋迦銅像．觀音𦘕像。其靈應如此。則像與真身詎可二之而不生深敬哉。

榮枯木。鄞人也。自幼蔬

食。持誦法華。求出家。父母不許。強為婚娶。將醮之夕。師遁臥雪中幾死。外兄陸氏解衣衣之。扶歸。溫以湯火乃蘇。首事海會梅峰壽公。次謁凈慈東嶼海公。祝髮登具。澄神禪觀。昕夕無間。發志參叩。若中峰．斷崖．布衲．大梁．無方．古林諸公。皆嘗勤恭禮謁。受其䇿發者多。雪窗住育王。重師戒行精嚴。見地穩實。特招師居第二座。至正丁酉。勉循眾情。開法海會。道俗信向。寺賴以興。今朝洪武四年。往京師預鐘山法會。明年東還。又明年。示寂于鄞城車橋庵。龕留七日。顏貌不變。壽七十三。

明州五臺戒壇。乃靈芝律師重造。既成。講法之次。有老人神氣超邁。眉須皓白。進而啟。弟子非常人也。有三珠奉獻。以為壇成之賀。言訖不見。因置其珠于壇心。屢現光相。

皇朝洪武十一年四月十七日。壇主德颙會十師。大開戒法。后二日夜分。慈溪僧子懋。方登壇。忽睹珠光外徹。內現善財童子。懋驚呼。一眾環禮。悲欣交集。自是每夜眾益處懇。而珠之所現或金色佛。或六臂觀音。或紫竹碧柳。奇木怪石。頻伽飛舞左右。或月蓋執爐。龍神獻珠。神變非一。見聞希有。嗚呼。余聞世尊築壇罷。梵王獻無價寶珠。帝釋亦以雨如意寶輔𦐂之。而世尊顧命之時。屬諸比丘以戒為師。又謂吾法若壞

。始自毗尼。然則戒之有關於吾教實重。夫五臺獻珠之事固已奇偉。豈意像季澆漓。戒法一舉。神應輝赫如是。則天龍護戒之心炳然可見。奈何沙門視戒為虛文。略不加撿痛哉。

山庵雜錄卷之下(終)

No. 1616-D 題山庵雜錄后

山庵錄者。錄山庵所聞之事也。其間所紀。或善不善。直書無隱。殆緇門之良史也。夫事有關乎宗教者。不可以不書。書而能公合天下之論。尤可嘉也。是書之行。蓋將與林間．草菴諸作並垂於無窮者矣。

洪武庚午春二月既望　天禧住山　守仁　題

No. 1616-E

予早歲侍妙明先師居徑山。每獲參承空室老人于蒙養之室。聽其誨論。啟沃良多。蓋老人蔘見前輩尊宿。具正知見。而學問該博。提唱高妙。又善誨示學者。亹亹忘倦。至其用向上鉗錘。有不可得而近傍者也。后兩坐浙東名剎。投閑居大白山中。予時皆在四明。歲時必走拜床下。予來鐘山之三年。其上足前住翠山玄極頂公至。自四明距老人化去。已四年矣。一日。出示山庵雜錄一編。讀之皆舊所聞誨示于老人者也。噫。欲再見老人不可復得。而獲讀其平昔所著論。可勝慨嘆哉。老人別有說法語錄行世。或謂語錄多向上拈提。此編乃舉古人前言往行。以廣學者見聞。視

【現代漢語翻譯】現代漢語譯本：始於《毗奈耶》（Vinaya，戒律）。如此看來，戒律對於我們的教法實在重要。五臺山獻珠的事情固然已經奇偉，豈料末法時期世風澆薄，戒法一舉，神應如此輝煌顯著，那麼天龍護戒之心就明顯可見了。奈何僧人視戒律為虛文，稍微不加檢點，真是痛心啊！

《山庵雜錄》卷下（終）

No. 1616-D 題《山庵雜錄》后

《山庵錄》這本書，記錄了山庵所聽聞的事情。其中所記載的，或是善事，或是不善之事，都直書不隱瞞，大概可以算是僧界的良史了。凡是關係到宗教的事情，不可以不記載。記載下來並且能夠公開地符合天下人的議論，就尤其值得嘉獎。這本書的流傳，大概將與林間、草菴等著作一同流傳於無窮吧。

洪武庚午年（1390年）春二月既望天禧住山守仁題

No. 1616-E

我早年侍奉妙明先師居住在徑山，常常有機會參拜空室老人于蒙養之室，聽他教誨論述，獲益良多。這位老人曾經參見過前輩尊宿，具備正確的知見，而且學問廣博，提倡高妙，又善於教誨學者，孜孜不倦。至於他運用向上鉗錘的手段，有讓人無法接近和效仿的地方。後來他兩次住持浙東名剎，退隱居住在大白山中，我當時都在四明，每年必定前往拜見。我來到鐘山的第三年，他的得意弟子、前任住持翠山玄極頂公來到這裡，自從四明距離老人圓寂已經四年了。有一天，他拿出《山庵雜錄》一編給我看，讀後發現都是以前在老人那裡聽到的教誨。唉！想要再見到老人已經不可能了，而能夠讀到他平素所著的理論，怎能不感慨嘆息呢！老人另有說法法語錄流傳於世，有人說語錄多是向上提撕，而此書乃是舉古人前言往行，以增廣學者的見聞，視

【English Translation】 English version: Beginning with the Vinaya (discipline). Thus, the precepts are indeed important to our teachings. The event of offering pearls at Mount Wutai was already extraordinary, but who would have thought that in this degenerate age of the Dharma decline, the upholding of the precepts would elicit such a brilliant and evident divine response? The heart of the dragons and deities protecting the precepts is clearly visible. Alas, how can monks regard the precepts as mere formalities, neglecting to examine them even slightly? It is truly heartbreaking!

Miscellaneous Records from a Mountain Hermitage, Volume 2 (End)

No. 1616-D Postscript to Miscellaneous Records from a Mountain Hermitage

'Records from a Mountain Hermitage' records events heard in a mountain hermitage. What is recorded therein, whether good or bad, is written directly without concealment. It is almost a reliable history of the monastic community. Matters concerning religion must be recorded. To record them and have them openly accord with the opinions of all under heaven is especially commendable. The circulation of this book will likely endure alongside the works of those in forests and thatched huts for eternity.

On the sixteenth day of the second month of the spring of the Gengwu year of the Hongwu reign (1390), written by Shourei, resident of Tenryu Mountain.

No. 1616-E

In my early years, I served the late teacher Myōmyō, residing at Mount Kin, and often had the opportunity to visit Elder Kūshitsu in the Mōyō Room, listening to his teachings and discussions, from which I benefited greatly. This elder had visited senior venerable monks, possessed correct knowledge and views, and was learned and erudite. His teachings were profound and subtle, and he was skilled at instructing students, tirelessly and without weariness. As for his use of upward-pointing tongs and hammers, there was something unattainable and unapproachable about it. Later, he twice presided over famous temples in eastern Zhejiang, retiring to live in Mount Daihaku. I was in Shimyo at the time, and I would always go to pay my respects every year. In the third year after I came to Mount Sho, his foremost disciple, the former resident of the summit of Mount Suizan Genkyoku, came here. It had been four years since the elder passed away in Shimyo. One day, he showed me a volume of 'Miscellaneous Records from a Mountain Hermitage.' After reading it, I realized that it was all the teachings I had heard from the elder in the past. Alas! It is no longer possible to see the elder again, but to be able to read his usual writings, how can I not sigh with emotion! The elder also has a collection of Dharma talks circulating in the world. Some say that the Dharma talks mostly involve upward pointing, while this book cites the words and deeds of ancient people to broaden the knowledge and understanding of students, regarding

語錄崖險。此則其平易耳。雖然。初非有二致也。佛世尊固有所謂觀機逗教者。然列祖門庭一拈錘。一豎拂。一揚眉瞬目。皆欲令學者有所入。而謂此編非向上為人。可乎。學者要當具眼始得。

旹洪武庚午　　靈谷住山　清浚　拜題

No. 1616-F

山庵雜錄者。寔緇門良史。而足針藥邪禪膏肓之病。私謂有補扶桑之今日。雖然。未見古時印本。以故三寫之誤甚㩼。初學之徒。數窘觀覽矣。余養痾之暇。參攻一二典籍。且加臆斷。略得校定。倘涉猶豫者。乃書之旁。蓋疑以傳疑之謂也。又為二三子濫加倭點。今也命工勒板。切恐舛差不少。仰望禪林才子不吝慈意。重煩訂正。

寬永二十年癸未仲春日于丹陽大梅山題　　　住庵比丘　文守

【現代漢語翻譯】現代漢語譯本：語錄的道理深奧，像懸崖一樣危險。這裡所說的，不過是比較平易的部分罷了。雖然如此，但最初的道理並沒有兩樣。佛世尊（Buddha World-Honored One）本來就有所謂的『觀機逗教』，也就是觀察根機來施教。然而歷代祖師大德，一拿起錘子，一豎起拂塵，一揚眉毛，一眨眼睛，都是想要讓學習的人有所領悟。如果說這部書不是爲了向上提升的人而作，可以嗎？學習的人一定要有辨別的眼光才行。

時在洪武庚午年（1390年），靈谷寺住持清浚敬拜題寫。

《山庵雜錄》這本書，確實是僧界的良史，足以針對邪禪的膏肓之病下針用藥。我私下認為，對當今的日本（扶桑）有所補益。雖然如此，因為沒有見過古時的印本，所以抄寫三次的錯誤很多，初學的人，常常因此感到困窘。我養病之餘，參考研究了一些典籍，並且加上自己的推測判斷，大致上做了校正。如果遇到猶豫不決的地方，就寫在旁邊，這是因為懷疑會以訛傳訛的緣故。我又為一些章節隨意地加上了日文符號。現在命令工匠刻板印刷，非常擔心出現一點點的錯誤，希望禪林的才子們不要吝惜慈悲之心，再次費心訂正。

寬永二十年癸未年（1643年）仲春于丹陽大梅山題寫，住庵比丘文守。

【English Translation】 English version: The sayings are as dangerous as cliffs. This is just the easy part. However, the initial principle is not different. The Buddha World-Honored One indeed had what is called 'observing the opportunity to teach', which means teaching according to the capacity of the audience. However, the ancestral masters of all generations, whether picking up a hammer, raising a whisk, raising an eyebrow, or blinking an eye, all wanted to enable learners to have some understanding. Can it be said that this book is not for those who want to improve themselves?

Respectfully inscribed by Qing Jun, abbot of Linggu Temple, in the year of Gengwu (1390) of the Hongwu era.

The book 'Miscellaneous Records of a Mountain Hermitage' is indeed a good history of the Sangha, sufficient to prescribe medicine for the incurable disease of heretical Chan. I privately believe that it is beneficial to Japan (Fusang) today. However, because I have not seen ancient printed editions, there are many errors in the three copies, and beginners are often embarrassed by this. During my convalescence, I consulted some classics and added my own speculation and judgment, and made a rough correction. If there are any hesitations, I will write them on the side, because I am afraid that doubts will be passed on in error. I also arbitrarily added Japanese symbols to some chapters. Now I am ordering craftsmen to engrave the plates, and I am very worried that there will be even a slight error. I hope that the talented people of the Chan forest will not hesitate to be compassionate and take the trouble to correct it again.

Inscribed in the mid-spring of the year of Guiwei (1643), the 20th year of the Kan'ei era, at Damei Mountain in Danyang, by the resident monk Wenshou.