X87n1618_祖庭指南

卍新續藏第 87 冊 No. 1618 祖庭指南

No. 1618-A 自序

自六佛出世。相傳說法度人。而不傳所說。迨釋迦佛。于靈山會上。說四十九年法。卒云未嘗說一字。可見說原不說也。特以不立文字。教外別傳。付囑摩訶迦葉。且告曰。吾以正法眼藏。密付于汝。汝當護持。並敕阿難。副二傳化。無令斷絕。付偈付衣。從此而始。在天竺國。遞遞相傳。二十八祖。幸達磨憐念震旦。依佛授記。運光于彼。遂囑弟子不若密多羅。住天竺傳法。而躬泛重溟。且三週寒暑。始達南海。與梁武不契。覆住少林。得遇神光。真正逾海越漠。為法求人。際會未諧。如愚若訥者。究竟慧可安心。僧璨懺罪。了無異轍。所謂至道無難。惟嫌揀擇是也。四祖遲遲以待。五祖再世受法。俱非偶然。至盧道人。樵採鬻薪之下。便曉諸佛妙理。非關文字。視學通內外之神秀。何啻三舍避之。而卒傳其道者。槽廠獦獠人也。南宗北宗。又從此始。嗣六祖者。南嶽青原。岳出馬祖。祖出臨濟。溈仰。雲門。法眼。派雖有四。而臨濟為正傳。原出石頭。頭出曹洞。一花五葉。又從此始。論佛法機緣。臨濟可謂闡發殆盡。亦不過稟承少室。覓個不受人惑的人。興化薦得濟師于黃檗處。吃棒底道理。而拈香有專主

。風穴問答俱化。首山會處不在法華。汾陽化處不在停箸。皆無始來時面目全也。慈明徐整敝衣。不負西河獅子。楊岐知是般事。白雲悟了遇人。信哉他人住處。我不住。他人行處我不行也。浮山接引五祖依白雲。何至公無我我若是。佛果透頂透底。剪斷葛藤。虎丘想酢生液。聲振瞌睡。應庵通楊岐正脈。密庵喚法眼作沙盆。無準受破庵開示。不捉胡孫。高峰枕子。聲中峰竹篦子。此意拈向處。個個脫言詮。或睹松豁然。或燈花落處。或火燎眉毛。或水墮莖菜。或無露圭角。俱謾他一點不得。至於樵採為業。觸積薪而省。與六祖若出一轍。而一條白棒。中興臨濟宗風。密老人真千古一人焉。費隱禪師。處今日更難矣。非不抱遠公虛懷。大愚汪度。而世之攘奪如故。非不景行海舟之自得師。存獎之認薦主。而世之奔競如故。至於尊祖敬宗。有稟承而無我慢。大孝至友。隆水木而敦同氣。乃世之澆漓又如故。然而直心直行。至公無私。密老人稱之。人亦能諒之。歷住名剎。新堂構。以紹前徽。並后躅聽之將來。昔孔子知我罪我惟春秋。孟子謂功不在禹下。余謂費師之功。不在孔孟下。是同是別。總之昧卻佛乘。迷卻師承。故展轉支離。今急編嫡傳一帙。細為剖白。孰頭可斷。而法不可貶。孰身可化。而道不可輕。孰虛己讓

賢。孰師資道契。孰心心相印。孰缽缽相承。臚列古方。為俗耳針砭。佛腸鼓吹。名曰指南。余敢曰。不藉眾長於尊宿。亦豈敢曰遂昭月旦于千秋。庶幾以一滴獅子乳。迸散十斛驢乳。不無小補也。伏願開椷者。目擊道存。思人人本具。個個圓成。上追七佛諸祖芳躅。何以獨隆于𨓏古。下考六祖暨三十五世大宗師。何以[奐-大+比]美於百𥜥。可見僧佛非有二。乘承不相襲。但力杜邪知邪見。返照回光。便透脫分曉。所謂白雲迷卻舊行蹤。臘月燒山火正紅。再得慈風來扇發。冷冰冰處暖烘烘。蓋開眼見明。閤眼見暗。不開不合。堂堂顯露。過去未來。不隔一線。既將眼看又心看。乃見重敲火里冰。噫。晴霄月曬梅花冷。霜夜霜敲木葉疏。我憑此道勉知己。漸使清風廓九垓。

旹

壬辰秋季登高日徐昌治覲周父題大業堂中

祖庭嫡傳指南目錄

捲上 　　　七佛 　毗婆尸佛　尸棄佛 　毗舍浮佛　拘留孫佛 　拘那含牟尼佛　迦葉佛 　釋迦牟尼佛 　　　西天祖師 　一祖摩訶迦葉尊者　二祖阿難尊者 　三祖商那和修尊者　四祖優波鞠多尊者 　五祖提多迦尊者　六祖彌迦尊者 　七祖婆須密尊者　八祖佛陀難提尊者 　九祖伏䭾密多尊者　十祖脅尊者 　十一祖富那夜奢尊者　十二

【現代漢語翻譯】 賢者啊，誰的師資之道最為契合？誰的心與心能夠相互印證？誰的衣缽能夠代代相傳？我將古老的典方羅列出來，為世俗之人的執迷不悟之處進行鍼砭，為佛法真理擊鼓吹號，故名之為《指南》。我怎敢說，沒有藉助各位尊宿大德的長處？又怎敢說，能夠昭示千秋萬代的準則？只希望能夠用一滴獅子乳，迸散十斛驢乳，若能有所小補，也就足夠了。 恭敬地希望打開這本書的人，能夠親眼見到道就存在於當下，思考人人本自具足，個個本來圓滿。向上追溯過去七佛和諸位祖師的芳蹤，為何獨獨推崇于上古時期？向下考察六祖慧能以及三十五世大宗師，又為何能夠媲美於百丈懷海？由此可見，僧與佛並非是兩個不同的存在，傳承也並非是相互沿襲。只要努力杜絕邪知邪見，反觀自照，便能夠透徹明白。正如人們所說的：『白雲遮蔽了舊時的行蹤，臘月里燒山，火勢正紅。』如果再有慈悲的風吹來扇動，那麼冷冰冰的地方也會變得暖烘烘的。因為睜開眼睛就能見到光明，閉上眼睛就能見到黑暗，不睜開也不閉上，光明正大地顯露。過去和未來，不隔一線。既然用眼睛看，又用心去看，才能見到從火里敲出冰的奇景。 唉！晴朗的夜空，月光照在梅花上，顯得清冷；寒霜的夜晚，霜打在樹葉上，發出稀疏的聲音。我憑藉此道勉勵自己和知己，漸漸地使清風吹遍整個宇宙。

時

壬辰年（1652年）秋季登高日，徐昌治覲周父題于大業堂中

祖庭嫡傳指南目錄

捲上 七佛 毗婆尸佛（Vipassi Buddha） 尸棄佛（Sikhi Buddha） 毗舍浮佛（Vessabhu Buddha） 拘留孫佛（Kakusandha Buddha） 拘那含牟尼佛（Konagamana Buddha） 迦葉佛（Kassapa Buddha） 釋迦牟尼佛（Sakyamuni Buddha） 西天祖師 一祖 摩訶迦葉尊者（Mahakasyapa） 二祖 阿難尊者（Ananda） 三祖 商那和修尊者（Sanavasa） 四祖 優波鞠多尊者（Upagupta） 五祖 提多迦尊者（Dhitika） 六祖 彌迦尊者（Micchaka） 七祖 婆須密尊者（Vasumitra） 八祖 佛陀難提尊者（Buddhanandi） 九祖 伏䭾密多尊者（Buddhamitra） 十祖 脅尊者（Parsva） 十一祖 富那夜奢尊者（Punyayasa） 十二祖 馬鳴大士（Asvaghosa）

【English Translation】 The wise one, whose way of teacher and disciple is most in accord? Whose heart can be sealed with heart? Whose robe and bowl can be passed down from generation to generation? I have listed the ancient prescriptions to give guidance to those who are deluded, and to proclaim the truth of the Buddha Dharma, hence the name 'Guide'. How dare I say that I have not borrowed the strengths of all the venerable elders? And how dare I say that I can reveal the standards for thousands of years? I only hope to use a drop of lion's milk to scatter ten bushels of donkey's milk, which would be a small help. I respectfully hope that those who open this book will see the Dao (the Way) present before their eyes, and think that everyone is inherently complete and perfect. Looking back to the past seven Buddhas and all the patriarchs, why is it that only the ancient times are so highly regarded? Looking down to the Sixth Patriarch Huineng and the thirty-five great masters, how can they be compared to Baizhang Huaihai? From this, it can be seen that monks and Buddhas are not two different beings, and the transmission is not a matter of succession. As long as we strive to eliminate wrong knowledge and wrong views, and reflect on ourselves, we can understand thoroughly. As people say: 'White clouds obscure the old tracks, and burning mountains in the twelfth month, the fire is red.' If a compassionate wind comes to fan the flames, then the cold places will become warm. Because opening your eyes you can see the light, closing your eyes you can see the dark, neither opening nor closing, it is openly revealed. The past and the future are not separated by a single line. Since you look with your eyes and also look with your heart, you can see the wonder of striking ice from fire. Alas! In the clear sky, the moon shines on the plum blossoms, making them cold; on a frosty night, the frost knocks on the leaves, making a sparse sound. I use this Dao to encourage myself and my friends, and gradually let the clear wind blow throughout the universe.

Time:

In the autumn of Ren Chen year (1652), on the day of ascending to the heights, Xu Changzhi, Father Jin Zhou, inscribed in the Daye Hall.

Directory of the Guide to the Direct Transmission of the Patriarchal Court

Volume 1 Seven Buddhas Vipassi Buddha, Sikhi Buddha Vessabhu Buddha, Kakusandha Buddha Konagamana Buddha, Kassapa Buddha Sakyamuni Buddha Western Patriarchs 1st Patriarch: Venerable Mahakasyapa, 2nd Patriarch: Venerable Ananda 3rd Patriarch: Venerable Sanavasa, 4th Patriarch: Venerable Upagupta 5th Patriarch: Venerable Dhitika, 6th Patriarch: Venerable Micchaka 7th Patriarch: Venerable Vasumitra, 8th Patriarch: Venerable Buddhanandi 9th Patriarch: Venerable Buddhamitra, 10th Patriarch: Venerable Parsva 11th Patriarch: Venerable Punyayasa, 12th Patriarch: Bodhisattva Asvaghosa

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祖馬鳴大士尊者 　十三祖迦毗摩羅尊者　十四祖龍樹尊者 　十五祖迦那提婆尊者　十六祖羅睺羅多尊者 　十七祖僧伽難提尊者　十八祖伽耶舍多尊者 　十九祖鳩摩羅多尊者　二十祖阇夜多尊者 　二十一祖婆修盤頭尊者 　二十二祖摩拏羅尊者　二十三祖鶴勒那尊者 　二十四祖師子比丘尊者 　二十五祖婆舍斯多尊者 　二十六祖不如密多尊者 　二十七祖般若多羅尊者 　二十八祖菩提達磨尊者 　　　東土祖師(達磨東來。六世而有曹溪。曹溪而後。分為兩支。其一南嶽懷讓。 　　　出馬祖一。一出百丈海天王悟。海出溈山祐黃檗運。祐出仰山寂。是溈仰宗。運出臨濟玄。是臨濟宗。 　　　悟出龍潭信。遞傳至雲門偃。是雲門宗。法眼益。是法眼宗。其一青原思。思傳石頭遷天皇悟。 　　　悟絕。遷遞傳至洞山價。價傳云居膺。是曹洞宗) 　初祖達磨大師　二祖慧可大師 　三祖僧璨大士　四祖道信大師 　五祖弘忍大師　六祖慧能大師 卷下 　一世南嶽讓禪師　二世馬祖一禪師 　三世百丈海禪師　四世黃檗運禪師 　五世臨濟玄禪師(開山祖師)　六世興化獎禪師 　七世南院颙禪師　八世風穴沼禪師 　九世首山念禪師　十世汾陽昭禪師 　十一世石霜圓禪師　十二世楊岐會禪師 　

【現代漢語翻譯】 現代漢語譯本 祖馬鳴大士尊者 第十三祖迦毗摩羅尊者（Kapimala）：第十三代祖師 第十四祖龍樹尊者（Nagarjuna）：第十四代祖師 第十五祖迦那提婆尊者（Kanadeva）：第十五代祖師 第十六祖羅睺羅多尊者（Rahulata）：第十六代祖師 第十七祖僧伽難提尊者（Sanghanandi）：第十七代祖師 第十八祖伽耶舍多尊者（Gayashata）：第十八代祖師 第十九祖鳩摩羅多尊者（Kumarata）：第十九代祖師 第二十祖阇夜多尊者（Jayata）：第二十代祖師 第二十一祖婆修盤頭尊者（Vasubandhu）：第二十一代祖師 第二十二祖摩拏羅尊者（Manura）：第二十二代祖師 第二十三祖鶴勒那尊者（Haklena）：第二十三代祖師 第二十四祖師子比丘尊者（Simha Bhikshu）：第二十四代祖師 第二十五祖婆舍斯多尊者（Vasiasita）：第二十五代祖師 第二十六祖不如密多尊者（Punyamitra）：第二十六代祖師 第二十七祖般若多羅尊者（Prajnatara）：第二十七代祖師 第二十八祖菩提達磨尊者（Bodhidharma）：第二十八代祖師 東土祖師（達磨東來。六世而有曹溪。曹溪而後。分為兩支。其一南嶽懷讓。 出馬祖一。一出百丈海天王悟。海出溈山祐黃檗運。祐出仰山寂。是溈仰宗。運出臨濟玄。是臨濟宗。 悟出龍潭信。遞傳至雲門偃。是雲門宗。法眼益。是法眼宗。其一青原思。思傳石頭遷天皇悟。 悟絕。遷遞傳至洞山價。價傳云居膺。是曹洞宗) 初祖達磨大師（Bodhidharma）：初祖 二祖慧可大師（Huike）：二祖 三祖僧璨大士（Sengcan）：三祖 四祖道信大師（Daoxin）：四祖 五祖弘忍大師（Hongren）：五祖 六祖慧能大師（Huineng）：六祖 卷下 一世南嶽讓禪師（Nanyue Rang）：第一世 二世馬祖一禪師（Mazu Yi）：第二世 三世百丈海禪師（Baizhang Hai）：第三世 四世黃檗運禪師（Huangbo Yun）：第四世 五世臨濟玄禪師（Linji Xuan）：第五世 (開山祖師) 六世興化獎禪師（Xinghua Jiang）：第六世 七世南院颙禪師（Nanyuan Yong）：第七世 八世風穴沼禪師（Fengxue Zhao）：第八世 九世首山念禪師（Shoushan Nian）：第九世 十世汾陽昭禪師（Fenyang Zhao）：第十世 十一世石霜圓禪師（Shishuang Yuan）：第十一世 十二世楊岐會禪師（Yangqi Hui）：第十二世

【English Translation】 English version Venerable Ashvaghosa The Thirteenth Ancestor, Venerable Kapimala: The 13th Ancestor The Fourteenth Ancestor, Venerable Nagarjuna: The 14th Ancestor The Fifteenth Ancestor, Venerable Kanadeva: The 15th Ancestor The Sixteenth Ancestor, Venerable Rahulata: The 16th Ancestor The Seventeenth Ancestor, Venerable Sanghanandi: The 17th Ancestor The Eighteenth Ancestor, Venerable Gayashata: The 18th Ancestor The Nineteenth Ancestor, Venerable Kumarata: The 19th Ancestor The Twentieth Ancestor, Venerable Jayata: The 20th Ancestor The Twenty-first Ancestor, Venerable Vasubandhu: The 21st Ancestor The Twenty-second Ancestor, Venerable Manura: The 22nd Ancestor The Twenty-third Ancestor, Venerable Haklena: The 23rd Ancestor The Twenty-fourth Ancestor, Venerable Simha Bhikshu: The 24th Ancestor The Twenty-fifth Ancestor, Venerable Vasiasita: The 25th Ancestor The Twenty-sixth Ancestor, Venerable Punyamitra: The 26th Ancestor The Twenty-seventh Ancestor, Venerable Prajnatara: The 27th Ancestor The Twenty-eighth Ancestor, Venerable Bodhidharma: The 28th Ancestor Eastern Land Ancestors (Bodhidharma came to the East. Six generations later, there was Caoxi. After Caoxi, it split into two branches. One was Nanyue Huairang, who produced Mazu Yi. Mazu produced Baizhang Hai, who enlightened Tianwang Wu. Hai produced Guishan You and Huangbo Yun. You produced Yangshan Ji, which is the Weiyang School. Yun produced Linji Xuan, which is the Linji School. Wu produced Longtan Xin, who passed it down to Yunmen Yan, which is the Yunmen School. Fayan Yi, which is the Fayan School. The other was Qingyuan Si. Si transmitted to Shitou Qian, who enlightened Tianhuang Wu. Wu died out. Qian transmitted to Dongshan Jia. Jia transmitted to Yunju Ying, which is the Caodong School) The First Ancestor, Great Master Bodhidharma: The 1st Ancestor The Second Ancestor, Great Master Huike: The 2nd Ancestor The Third Ancestor, Great Scholar Sengcan: The 3rd Ancestor The Fourth Ancestor, Great Master Daoxin: The 4th Ancestor The Fifth Ancestor, Great Master Hongren: The 5th Ancestor The Sixth Ancestor, Great Master Huineng: The 6th Ancestor Volume Two The First Generation, Chan Master Nanyue Rang: The 1st Generation The Second Generation, Chan Master Mazu Yi: The 2nd Generation The Third Generation, Chan Master Baizhang Hai: The 3rd Generation The Fourth Generation, Chan Master Huangbo Yun: The 4th Generation The Fifth Generation, Chan Master Linji Xuan: The 5th Generation (Founding Ancestor) The Sixth Generation, Chan Master Xinghua Jiang: The 6th Generation The Seventh Generation, Chan Master Nanyuan Yong: The 7th Generation The Eighth Generation, Chan Master Fengxue Zhao: The 8th Generation The Ninth Generation, Chan Master Shoushan Nian: The 9th Generation The Tenth Generation, Chan Master Fenyang Zhao: The 10th Generation The Eleventh Generation, Chan Master Shishuang Yuan: The 11th Generation The Twelfth Generation, Chan Master Yangqi Hui: The 12th Generation

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十三世白雲端禪師　十四世五祖演禪師 　十五世圓悟勤禪師　十六世虎丘隆禪師 　十七世應庵華禪師　十八世密庵杰禪師 　十九世破庵先禪師　二十世無準范禪師 　二十一世雪巖欽禪師　二十二世高峰妙禪師 　二十三世中峰本禪師　二十四世千巖長禪師 　二十五世萬峰蔚禪師　二十六世寶藏持禪師 　二十七世東明旵禪師　二十八世海舟慈禪師 　二十九世寶峰喧禪師　三十世天奇瑞禪師 　三十一世無聞聰禪師　三十二世笑巖寶禪師 　三十三世幻有傳禪師　三十四世密雲悟禪師 　三十五世費隱容禪師

No. 1618

祖庭嫡傳指南捲上

武原居士　徐昌治覲周　編述

七佛

毗婆尸佛

(過去莊嚴劫。第九百九十八尊)偈曰。身從無相中受生。猶如幻出諸形象。幻人心識本來無。罪福皆空無所住(人壽八萬歲時。此佛出世。種剎利。姓拘利若。父槃頭。母槃頭婆提。居槃頭城。坐波波羅樹下。說法三會。度人三十四萬八千。神足二。一名騫茶。二名㧞舍)。

尸棄佛

(莊嚴劫。第九百九十九尊)偈曰。起諸善法本是幻。造諸惡業亦是幻。身如聚沫心如風。幻出無根無實性(人壽七萬歲時。此佛出世。種剎利。姓拘利若。父明相。母光耀。

【現代漢語翻譯】 現代漢語譯本 十三世白雲端禪師 十四世五祖演禪師 十五世圓悟勤禪師 十六世虎丘隆禪師 十七世應庵華禪師 十八世密庵杰禪師 十九世破庵先禪師 二十世無準范禪師 二十一世雪巖欽禪師 二十二世高峰妙禪師 二十三世中峰本禪師 二十四世千巖長禪師 二十五世萬峰蔚禪師 二十六世寶藏持禪師 二十七世東明旵禪師 二十八世海舟慈禪師 二十九世寶峰喧禪師 三十世天奇瑞禪師 三十一世無聞聰禪師 三十二世笑巖寶禪師 三十三世幻有傳禪師 三十四世密雲悟禪師 三十五世費隱容禪師

No. 1618

祖庭嫡傳指南捲上

武原居士 徐昌治覲周 編述

七佛

毗婆尸佛（Vipassi Buddha）

（過去莊嚴劫，第九百九十八尊）偈曰：身從無相中受生，猶如幻出諸形象。幻人心識本來無，罪福皆空無所住。（人壽八萬歲時，此佛出世。種剎利。姓拘利若。父槃頭。母槃頭婆提。居槃頭城。坐波波羅樹下。說法三會。度人三十四萬八千。神足二。一名騫茶。二名㧞舍）。

尸棄佛（Sikhi Buddha）

（莊嚴劫，第九百九十九尊）偈曰：起諸善法本是幻，造諸惡業亦是幻。身如聚沫心如風，幻出無根無實性。（人壽七萬歲時，此佛出世。種剎利。姓拘利若。父明相。母光耀。

【English Translation】 English version Thirteenth Generation: Chan Master Baiyun Duan Fourteenth Generation: Chan Master Wuzu Yan Fifteenth Generation: Chan Master Yuanwu Qin Sixteenth Generation: Chan Master Huqiu Long Seventeenth Generation: Chan Master Ying'an Hua Eighteenth Generation: Chan Master Mi'an Jie Nineteenth Generation: Chan Master Po'an Xian Twentieth Generation: Chan Master Wuzhun Fan Twenty-first Generation: Chan Master Xueyan Qin Twenty-second Generation: Chan Master Gaofeng Miao Twenty-third Generation: Chan Master Zhongfeng Ben Twenty-fourth Generation: Chan Master Qianyan Zhang Twenty-fifth Generation: Chan Master Wanfeng Wei Twenty-sixth Generation: Chan Master Baozang Chi Twenty-seventh Generation: Chan Master Dongming Xian Twenty-eighth Generation: Chan Master Haizhou Ci Twenty-ninth Generation: Chan Master Baofeng Xuan Thirtieth Generation: Chan Master Tianqi Rui Thirty-first Generation: Chan Master Wuweng Cong Thirty-second Generation: Chan Master Xiaoyan Bao Thirty-third Generation: Chan Master Huanyou Chuan Thirty-fourth Generation: Chan Master Miyun Wu Thirty-fifth Generation: Chan Master Feiyin Rong

No. 1618

Direct Transmission from the Patriarchal Court, Volume 1

Compiled and Narrated by Layman Wuyuan, Xu Changzhi Jinzhou

The Seven Buddhas

Vipassi Buddha (毗婆尸佛)

(The 998th Buddha of the past Adorned Kalpa) The Gatha says: The body is born from the unmanifested, like all forms manifested from illusion. The illusory mind and consciousness are fundamentally empty; sins and blessings are all empty, with nothing to abide in. (When people lived for 80,000 years, this Buddha appeared in the world. Of the Kshatriya caste. Family name: Kondanna. Father: Bandhuma. Mother: Bandhumati. Resided in Bandhuma City. Sat under a Patali tree. Preached the Dharma in three assemblies, converting 348,000 people. Two divine-footed disciples: one named Khandha, the other Tissa.)

Sikhi Buddha (尸棄佛)

(The 999th Buddha of the Adorned Kalpa) The Gatha says: The arising of all good dharmas is illusory; the creation of all evil karmas is also illusory. The body is like a gathering of foam, the mind like the wind; illusion manifests without root or real nature. (When people lived for 70,000 years, this Buddha appeared in the world. Of the Kshatriya caste. Family name: Kondanna. Father: Aruna. Mother: Prabhati.)

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居光相城。坐分陀利樹下。說法三會。度人二十五萬。神足二。一阿毗浮。二婆婆)。

毗舍浮佛

(莊嚴劫。一千尊)偈曰。假借四大以為身。心本無生因境有。前境若無心亦無。罪福如幻起亦滅(人壽六萬歲時。此佛出世。種剎利。姓拘利若。父善燈。母稱戒。居無喻城。坐婆羅樹下。說法二會。度人一十三萬。神足二。一扶游。二郁多摩)。

拘留孫佛

(賢劫。第一尊)偈曰。見身無實是佛身。了心如幻是佛幻。了得身心本性空。斯人與佛何殊別(人壽四萬歲時。此佛出世。種婆羅門。姓迦葉。父禮得。母善技。居安和城。坐尸利沙樹下。說法一會。度人四萬。神足二。一薩尼。二毗樓)。

拘那含牟尼佛

(賢劫。二尊)偈曰。佛不見身知是佛。若實有知別無佛。智者能知罪性空。坦然不怖于生死(人壽三萬歲時。此佛出世。種婆羅門。姓迦葉。父大德。母善勝。居清凈城。坐烏暫婆羅門樹下。說法一會。度人三萬。神足二。一舒槃那。二郁多樓)。

迦葉佛

(賢劫。三尊)偈曰。一切眾生性清凈。從本無生無可滅。即此身心是幻生。幻化之中無罪福(人壽二萬歲時。此佛出世。種婆羅門。姓迦葉。父梵德。母財主。居婆羅奈城。坐尼拘律樹下。說法

【現代漢語翻譯】 現代漢語譯本

居光相城。坐在分陀利樹下。說法三次集會，度化了二十五萬人。兩位神足弟子是：一、阿毗浮（Abhibhu），二、婆婆（Bhava）。 毗舍浮佛（Vessabhu Buddha） （莊嚴劫（Bhadrakalpa），一千尊佛）偈語說：『假借四大（地、水、火、風）以為身體，心本來沒有生起，因為外境才產生。前面的外境如果沒有，心也就沒有了。罪和福就像幻象一樣，生起也像幻象一樣滅去。』（人壽六萬歲時，這位佛出世。種族是剎帝利（Kshatriya），姓拘利若（Kaundinya）。父親是善燈（Sudeepa），母親是稱戒（Yasavati）。居住在無喻城。坐在婆羅樹下。說法兩次集會，度化了十三萬人。兩位神足弟子是：一、扶游（Sahayu），二、郁多摩（Uttama）。） 拘留孫佛（Krakucchanda Buddha） （賢劫（Bhadrakalpa），第一尊佛）偈語說：『見到身體沒有實體就是佛身，瞭解心如幻象就是佛的幻象。瞭解得到身心本性空，這個人與佛有什麼差別？』（人壽四萬歲時，這位佛出世。種族是婆羅門（Brahmin），姓迦葉（Kashyapa）。父親是禮得（Agnidatta），母親是善技（Vishakha）。居住在安和城。坐在尸利沙樹下。說法一次集會，度化了四萬人。兩位神足弟子是：一、薩尼（Sanjiva），二、毗樓（Vidura）。） 拘那含牟尼佛（Kanakamuni Buddha） （賢劫（Bhadrakalpa），第二尊佛）偈語說：『佛不見身就知道是佛，如果實在有知就別無佛。智者能夠知道罪的本性是空，坦然不害怕生死。』（人壽三萬歲時，這位佛出世。種族是婆羅門（Brahmin），姓迦葉（Kashyapa）。父親是大德（Yajnadatta），母親是善勝（Uttara）。居住在清凈城。坐在烏暫婆羅門樹下。說法一次集會，度化了三萬人。兩位神足弟子是：一、舒槃那（Suri），二、郁多樓（Uttara）。） 迦葉佛（Kasyapa Buddha） （賢劫（Bhadrakalpa），第三尊佛）偈語說：『一切眾生的本性都是清凈的，從根本上沒有生，也沒有可以滅的。這身心就是幻生出來的，在幻化之中沒有罪和福。』（人壽二萬歲時，這位佛出世。種族是婆羅門（Brahmin），姓迦葉（Kashyapa）。父親是梵德（Brahmadatta），母親是財主（Dhanavati）。居住在婆羅奈城（Varanasi）。坐在尼拘律樹下。說法

【English Translation】 English version

Resided in the city of Guangxiang. Sat under the Puntari tree. Preached the Dharma in three assemblies, converting 250,000 people. Two chief disciples with supernatural powers: 1. Abhibhu, 2. Bhava. Vessabhu Buddha (Bhadrakalpa, one thousand Buddhas) The verse says: 'Borrowing the four great elements (earth, water, fire, wind) to form the body, the mind originally has no arising, it is because of external conditions that it arises. If the preceding external conditions do not exist, the mind will also not exist. Sin and merit are like illusions, arising and ceasing like illusions.' (When people lived for 60,000 years, this Buddha appeared in the world. The caste was Kshatriya, the surname was Kaundinya. The father was Sudeepa, the mother was Yasavati. Resided in the city of Anupama. Sat under the Banyan tree. Preached the Dharma in two assemblies, converting 130,000 people. Two chief disciples with supernatural powers: 1. Sahayu, 2. Uttama.) Krakucchanda Buddha (Bhadrakalpa, the first Buddha) The verse says: 'Seeing that the body has no substance is the Buddha's body, understanding that the mind is like an illusion is the Buddha's illusion. Understanding that the nature of body and mind is fundamentally empty, what difference is there between this person and the Buddha?' (When people lived for 40,000 years, this Buddha appeared in the world. The caste was Brahmin, the surname was Kashyapa. The father was Agnidatta, the mother was Vishakha. Resided in the city of Kshema. Sat under the Sirisa tree. Preached the Dharma in one assembly, converting 40,000 people. Two chief disciples with supernatural powers: 1. Sanjiva, 2. Vidura.) Kanakamuni Buddha (Bhadrakalpa, the second Buddha) The verse says: 'The Buddha knows it is the Buddha without seeing the body, if there is truly knowledge, there is no other Buddha. The wise can know that the nature of sin is empty, and are fearlessly unafraid of birth and death.' (When people lived for 30,000 years, this Buddha appeared in the world. The caste was Brahmin, the surname was Kashyapa. The father was Yajnadatta, the mother was Uttara. Resided in the city of Shobhavati. Sat under the Udumbara tree. Preached the Dharma in one assembly, converting 30,000 people. Two chief disciples with supernatural powers: 1. Suri, 2. Uttara.) Kasyapa Buddha (Bhadrakalpa, the third Buddha) The verse says: 'The nature of all sentient beings is pure, from the beginning there is no birth and nothing to be extinguished. This body and mind are illusory creations, and within the illusion there is no sin or merit.' (When people lived for 20,000 years, this Buddha appeared in the world. The caste was Brahmin, the surname was Kashyapa. The father was Brahmadatta, the mother was Dhanavati. Resided in the city of Varanasi. Sat under the Banyan tree. Preached the Dharma

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一會。度人二萬。神足二。一提舍。二婆羅婆)。

釋迦牟尼佛

(賢劫。第四尊)姓剎利。父凈飯王。母摩耶。剎利氏。自天地更始。閻浮洲初辟已來。世為王。佛曆劫修行。值然燈佛授記。於此劫作佛。後於迦葉佛世。以菩薩成道。上生睹史陀天。名護明大士。及應運時至。乃降神于摩耶。當此士周昭王二十四年。甲寅四月初八日。自摩耶右脅誕生。生時放大智光明。照十方世界。地涌金蓮花。自然捧雙足。一手指天。一手指地。周行七步。目顧四方。曰天上天下惟吾獨尊(才出胞胎脫體彰。指天指地為人揚。引他無限癡男女。天上人間沒覆藏。雲門云。我當時若見。一棒打殺。與狗子吃。貴圖天下太平)。

自降生后。種種神異。具如經言。至四十二年。年十九。二月八日。欲求出家。而自念言。當復何遇。即於四門遊觀。見生老病死四等事。心有悲喜。而作思惟。此老病死。終可厭離。於是夜子時。有凈居天人。于牕牖中。叉手白言。出家時至。可去矣。於是諸天捧所乘馬足。超然凌虛。逾城而去。曰不斷八苦。不成無上菩提。不轉法輪。終不還也。凈飯王思甚。遣其臣勸諭還宮者萬計。確然不回。入檀特山修道。始於阿藍迦藍處。三年學不用處定。知非便舍。復至郁頭藍弗處。三年學非

【現代漢語翻譯】 現代漢語譯本 一會兒。度化二萬人。神足二：一提舍（一種神通），二婆羅婆（另一種神通）。

釋迦牟尼佛（Śākyamuni Buddha）(賢劫（Bhadrakalpa）的第四尊佛) 姓剎利（Kshatriya，印度種姓制度中的第二等級，通常是武士和統治者）。父親是凈飯王（Śuddhodana），母親是摩耶夫人（Māyā）。剎利氏自天地開闢以來，閻浮洲（Jambudvipa，指我們所居住的這個世界）開始出現時，世代為王。佛陀經歷無數劫修行，遇到燃燈佛（Dīpankara Buddha）授記，預言他將於此劫成佛。後來在迦葉佛（Kāśyapa Buddha）時期，以菩薩的身份修行，往生到兜率陀天（Tuṣita Heaven），名為護明大士（Bodhisattva Setuketu）。當應運之時到來，便降神于摩耶夫人。當時是周昭王二十四年（公元前972年），甲寅年四月初八日，從摩耶夫人的右脅誕生。出生時放出大智慧光明，照耀十方世界。地上涌出金蓮花，自然托起雙足。一手指天，一手指地，行走七步，目光顧視四方，說道：『天上天下，唯我獨尊。』（剛出胞胎就顯現真體，指天指地為人宣揚。引來無數癡迷的男女，天上人間無處可藏。雲門禪師說：『我當時如果見到，一棒打死，餵狗吃，才能使天下太平。』）

自從降生后，種種神異，都如經書所說。到四十二年（指虛歲四十二歲），十九歲那年二月初八，想要出家，心中思念：『我應當遇到什麼？』於是到四門遊觀，見到生、老、病、死四種景象，心中既悲傷又有所喜悅，於是思考：『這老、病、死，終究是可以厭離的。』於是在夜裡子時，有凈居天人，在窗戶中叉手稟告說：『出家的時候到了，可以走了。』於是諸天托起所乘馬的腳，超然凌空，越過城墻而去。併發誓說：『不斷除八苦，不成無上菩提；不轉法輪，終不返回。』凈飯王非常思念他，派遣大臣勸說他回宮，人數達到萬計，但他心意已決，不肯回頭，進入檀特山（Dandaka Forest）修行。開始在阿藍迦藍（Ārāḍa Kālāma）處，三年學習不用處定（一種禪定），知道這不是究竟之道便捨棄了。又到郁頭藍弗（Udraka Rāmaputra）處，三年學習非想非

【English Translation】 English version A short while. He converts 20,000 people. Two divine powers: 1. Itidesha (a type of supernatural power), 2. Parabhava (another type of supernatural power).

Śākyamuni Buddha (The fourth Buddha of the Bhadrakalpa (Fortunate Aeon)). His clan name was Kshatriya (the second of the four varnas (social classes) of Hinduism, traditionally the military or ruling class). His father was King Śuddhodana, and his mother was Queen Māyā. Since the beginning of heaven and earth, and the initial opening of Jambudvipa (the continent where we live), the Kshatriya clan had been kings for generations. The Buddha cultivated for countless kalpas (aeons), and received a prediction from Dīpankara Buddha that he would become a Buddha in this kalpa. Later, during the time of Kāśyapa Buddha, he practiced as a Bodhisattva and was reborn in the Tuṣita Heaven, where he was known as Bodhisattva Setuketu. When the time was right, he descended into the womb of Queen Māyā. This was during the twenty-fourth year of King Zhao of Zhou (972 BCE), on the eighth day of the fourth month of the Jia-yin year. He was born from Queen Māyā's right side. At the time of his birth, he emitted a great light of wisdom, illuminating the ten directions. Golden lotus flowers sprang up from the earth, naturally supporting his feet. He pointed one finger to the sky and one finger to the earth, walked seven steps, and looked in all directions, saying: 'Above heaven and below heaven, I alone am the honored one.' (As soon as he emerged from the womb, he manifested his true form, pointing to the sky and the earth to proclaim it to people. He attracted countless foolish men and women, with nowhere to hide in heaven and earth. Zen Master Yunmen said: 'If I had seen him at that time, I would have struck him dead with a stick and fed him to the dogs, so that the world would be at peace.')

After his birth, various miraculous events occurred, as described in the scriptures. At the age of forty-two (referring to the Chinese age), at the age of nineteen, on the eighth day of the second month, he desired to leave home and thought to himself: 'What should I encounter?' So he went to the four gates and saw the four sights of birth, old age, sickness, and death. His heart was both saddened and gladdened, and he thought: 'This old age, sickness, and death, can ultimately be renounced.' So at midnight, a Pure Abode Deva (Śuddhāvāsa Deva) appeared in the window, folded his hands, and said: 'The time to leave home has come, you may go.' So the devas lifted the feet of his horse, soaring into the sky, and went over the city walls. He vowed: 'If I do not end the eight sufferings, I will not attain unsurpassed Bodhi; if I do not turn the Dharma wheel, I will not return.' King Śuddhodana missed him greatly and sent tens of thousands of ministers to persuade him to return to the palace, but he was determined and would not turn back. He entered the Dandaka Forest to cultivate. He first went to Ārāḍa Kālāma's place, where he spent three years learning the 'sphere of nothingness' (a type of meditation), but knowing that this was not the ultimate path, he abandoned it. He then went to Udraka Rāmaputra's place, where he spent three years learning the 'sphere of neither perception nor non-perception.'

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非想定。知非亦舍。又至象頭山。同諸外道。日食麻麥。經於六年。世尊自思曰。今此苦行。非正解脫。吾當受食而後成佛。即沐浴于尼連河。天為之偃樹。世尊援之而出。受牧牛氏女所獻乳糜。尋詣畢缽樹下。天帝化人。擷瑞草以藉坐。景雲祥風。四起紛披。天魔念世尊道成。且受折抑。率眾作難。窮現可怖可欲諸境。世尊泊然不動。以指按地。地大震。魔皆顛仆。於是降之。故經云。以無心意無受行。而悉摧伏諸外道。先歷試邪法。示諸方便。發諸異見。令至菩提。乃穆王三年癸未歲。二月七日之夕。入正三昧。至八日。明星出時。廓然大悟。成等正覺。乃嘆曰。奇哉。一切眾生。具有如來智慧德相。但以妄想執著。不能證得。時年三十矣。成道后六年。歸為凈飯王說法。王大喜。遣其族五百貴子。從出家。

世尊一日昇座。大眾集定。文殊白椎曰。諦觀法王法。法王法如是。世尊便下座(列聖叢中作者知。法王法令不如斯。會中若有仙陀客。何必文殊下一椎○正當向未升座前勘破)。

世尊一日昇座。默然而坐。阿難白椎曰。請世尊說法。世尊云。會中有比丘犯律行。故我不說法。阿難以他心通。觀是比丘。遂乃遣出。世尊還復默然。阿難又白。適來為二比丘犯律。是二比丘已遣出。世尊何不說法

【現代漢語翻譯】 現代漢語譯本 非想定（既非有想也非無想的禪定狀態）。知道不是正道就捨棄。又到象頭山，與各種外道一起，每天只吃麻和麥，持續了六年。世尊自己思考說：『現在這種苦行，不是真正的解脫之道。我應當接受食物，然後才能成佛。』於是就在尼連河中沐浴。天神讓樹傾斜，世尊藉助樹的力量出來。接受了牧牛女供養的乳糜，然後前往畢缽羅樹下。天帝化作人形，採摘吉祥的草來鋪設座位。吉祥的雲彩和祥和的風，從四面八方涌起。天魔心想世尊如果得道，自己就要受到壓制，於是率領部眾前來製造障礙，用各種可怕和誘人的景象來擾亂。世尊安然不動，用手指按壓地面，大地劇烈震動，魔眾都顛仆倒地。於是降伏了天魔。所以經書上說：『以無心、無意、無受行，而全部摧伏了各種外道。』先經歷各種邪法，展示各種方便法門，啓發各種不同的見解，使他們最終達到菩提。那是周穆王三年癸未歲（公元前964年）二月七日的晚上，進入正三昧。到八日，當啟明星出現的時候，徹底覺悟，成就正等正覺。於是感嘆說：『奇妙啊！一切眾生，都具有如來的智慧德相，只是因為妄想執著，不能證得。』當時世尊三十歲。成道后六年，回到迦毗羅衛國為凈飯王說法，凈飯王非常高興，派遣他的族人中五百名貴族子弟跟隨世尊出家。

世尊有一天升座，大眾聚集完畢。文殊菩薩敲擊木椎說：『仔細觀察法王的法，法王的法就是這樣。』世尊便走下座位。（在眾聖之中，作者知道。法王的法令不是這樣。會中如果有仙陀客，何必文殊敲擊木椎？正應當在未升座之前勘破）。

世尊有一天升座，默默地坐著。阿難尊者敲擊木椎說：『請世尊說法。』世尊說：『會中有比丘違犯戒律，所以我不說法。』阿難用他心通觀察，發現確實有比丘犯戒，於是將他們驅逐出去。世尊仍然保持沉默。阿難又說：『剛才因為有兩個比丘犯戒，已經將他們驅逐出去了，世尊為什麼還不說法？』

【English Translation】 English version Not-thinking-perception. Knowing it is not right, he abandoned it. He then went to Elephant Head Mountain, where he practiced asceticism with various heretics, eating only sesame and wheat for six years. The World-Honored One thought to himself, 'This kind of ascetic practice is not the true path to liberation. I should accept food and then become a Buddha.' So he bathed in the Nairanjana River. A god bent a tree for him, and the World-Honored One used it to climb out. He received milk-gruel offered by a cowherd girl, and then went to the foot of the Bodhi tree. The heavenly emperor transformed into a man and gathered auspicious grass to make a seat. Auspicious clouds and propitious winds arose from all directions. The demon king Mara, fearing that the World-Honored One would attain enlightenment and suppress him, led his followers to create obstacles, presenting all kinds of terrifying and desirable sights. The World-Honored One remained unmoved, and pressed his finger on the ground, causing a great earthquake that toppled all the demons. Thus, he subdued them. Therefore, the sutra says, 'With no mind, no intention, and no action, he completely subdued all the heretics.' He first experienced various heretical practices, showed various expedient methods, and inspired various different views, leading them to Bodhi. This was in the third year of King Mu of Zhou, the year Guiwei (964 BCE), on the evening of the seventh day of the second month. He entered into right samadhi, and on the eighth day, when the morning star appeared, he had a great enlightenment and attained perfect enlightenment. He then exclaimed, 'How wonderful! All beings possess the wisdom and virtuous characteristics of the Tathagata, but because of deluded thoughts and attachments, they cannot realize it.' At that time, the World-Honored One was thirty years old. Six years after attaining enlightenment, he returned to Kapilavastu to preach the Dharma to King Suddhodana, who was very pleased and sent five hundred noble sons of his clan to become monks with the World-Honored One.

One day, the World-Honored One ascended the seat, and the assembly gathered. Manjusri Bodhisattva struck the gavel and said, 'Carefully observe the Dharma of the Dharma King; the Dharma of the Dharma King is thus.' The World-Honored One then descended from the seat. (Among the assembly of sages, the author knows. The Dharma King's decree is not like this. If there is a Sendha guest in the assembly, why must Manjusri strike the gavel? It should be broken through before ascending the seat).

One day, the World-Honored One ascended the seat and sat in silence. Ananda struck the gavel and said, 'Please, World-Honored One, preach the Dharma.' The World-Honored One said, 'There are monks in the assembly who have violated the precepts, so I will not preach the Dharma.' Ananda used his power of knowing others' minds and saw that there were indeed monks who had violated the precepts, so he expelled them. The World-Honored One remained silent. Ananda then said, 'Just now, because two monks violated the precepts, they have been expelled. Why does the World-Honored One still not preach the Dharma?'

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。世尊云。吾誓不為二乘聲聞人說法。便下座(前箭猶輕后箭深　世尊憐憫示阿難。幾人於此發深省)。

世尊一日昇座。迦葉白椎曰。世尊說法竟。便下座(如是升座。如是白椎。如是說法。如是下座。如是如是)。

世尊在忉利天。為母說法。優填王思佛。命匠雕栴檀像。及世尊下忉利天。像亦出迎。世尊三喚三應。乃云。無為真佛。實在我身。

世尊在忉利九十日。及辭天界而下。四眾八部。俱往空界奉迎。有蓮花色比丘尼。作念云。我是尼身。必居大僧后見佛。不如用神力。變作轉輪聖王。千子圍繞。最初見佛。果滿其愿。世尊才見。乃訶云。蓮花色比丘。汝何得越大僧見吾。汝雖見吾色身。且不見吾法身。須菩提。巖中宴坐。卻見吾法身(畢竟那一個身)。

世尊示隨色摩尼珠。問五方天王。此珠而作何色。時五方天王。互說異色。世尊藏珠。復抬手曰。此珠作何色。天王曰。佛手中無珠。何處有色。世尊曰。汝何迷倒之甚。吾將世珠示之。便強說有青黃赤白色。吾將真珠示之。便總不知。時五方天王悉自悟道(世珠。真珠從何分別)。

世尊因黑氏梵志。獻合歡梧桐花。佛召仙人放下著。梵志放下左手一枝花。佛又召仙人放下著。梵志又放下右手一枝花。佛又召仙人放下

【現代漢語翻譯】 現代漢語譯本： 世尊說：『我發誓不為二乘（聲聞和緣覺）的聲聞人說法。』便走下座位。（前箭猶輕后箭深，世尊憐憫示阿難。幾人於此發深省）。

世尊一日昇座，迦葉（佛陀十大弟子之一，以頭陀行著稱）敲椎說：『世尊說法完畢。』便走下座位。（如是升座，如是白椎，如是說法，如是下座，如是如是）。

世尊在忉利天（欲界六天之一，帝釋天所居之處）為母親說法，優填王（古印度憍賞彌國國王）思念佛陀，命工匠雕刻栴檀像。等到世尊從忉利天地獄時，栴檀像也出來迎接。世尊三次呼喚，栴檀像三次應答，世尊於是說：『無為（不依賴任何條件而存在的真如本性）才是真佛，實在我身。』

世尊在忉利天九十日，將要辭別天界下凡時，四眾（比丘、比丘尼、優婆塞、優婆夷）八部（天龍八部）都到空中迎接。有蓮花色比丘尼（一位神通廣大的比丘尼），心想：『我是女身，必定在大僧之後才能見到佛陀，不如用神通力，變成轉輪聖王（擁有統治世界的輪寶的理想君王），千子圍繞，最初見到佛陀。』果然滿足了她的願望。世尊才見到她，就呵斥道：『蓮花色比丘尼，你為何越過大僧來見我？你雖然見到我的色身（由五蘊組成的身體），卻不見我的法身（佛陀所證悟的真理）。須菩提（佛陀十大弟子之一，解空第一），在巖洞中宴坐，卻見我的法身。』（究竟哪一個是真身？）

世尊展示隨色摩尼珠（能隨著環境改變顏色的寶珠），問五方天王（東方持國天王、南方增長天王、西方廣目天王、北方多聞天王以及中央毗樓博叉天王）：『這顆珠子是什麼顏色？』當時五方天王，互相說出不同的顏色。世尊藏起珠子，又抬起手說：『這顆珠子是什麼顏色？』天王說：『佛手中沒有珠子，哪裡有顏色？』世尊說：『你們為何如此迷惑顛倒？我將世俗的珠子給你們看，你們就強說有青黃赤白色。我將真珠（比喻佛性）給你們看，你們卻完全不知道。』當時五方天王都各自領悟了真道。（世珠、真珠從何分別？）

世尊因為黑氏梵志（一位外道修行者）獻上合歡梧桐花，佛召喚仙人『放下著』。梵志放下左手的一枝花。佛又召喚仙人『放下著』。梵志又放下右手的一枝花。佛又召喚仙人『放下』

【English Translation】 English version: The World-Honored One said, 'I vow not to preach the Dharma for the Shravakas (those who listen to the Buddha's teachings) of the Two Vehicles (Shravakayana and Pratyekabuddhayana).' Then He descended from the seat. (The former arrow was light, the latter arrow deep; the World-Honored One compassionately showed Ananda. How many people here deeply reflect?).

One day, the World-Honored One ascended the seat. Kashyapa (one of the ten principal disciples of the Buddha, known for his ascetic practices) struck the gavel and said, 'The World-Honored One has finished preaching the Dharma.' Then He descended from the seat. (Thus ascending the seat, thus striking the gavel, thus preaching the Dharma, thus descending from the seat, thus and thus).

The World-Honored One was in Trayastrimsha Heaven (one of the heavens in the desire realm, the abode of Indra) preaching the Dharma for His mother. King Udayana (the king of Kaushambi in ancient India) missed the Buddha and ordered craftsmen to carve a sandalwood image. When the World-Honored One descended from Trayastrimsha Heaven, the image also came out to greet Him. The World-Honored One called out three times, and the image responded three times. Then the World-Honored One said, 'Non-action (the true nature of reality that exists without dependence on any conditions) is the true Buddha, truly within my body.'

The World-Honored One was in Trayastrimsha Heaven for ninety days. When He was about to depart from the heavenly realm and descend, the Four Assemblies (bhikshus, bhikshunis, upasakas, and upasikas) and the Eight Divisions (Devas, Nagas, etc.) all went to the sky to welcome Him. There was a Bhikshuni named Utpalavarna (a Bhikshuni with great supernatural powers) who thought, 'I am a woman, so I will surely see the Buddha after the great Sangha. It is better to use my supernatural power to transform into a Chakravartin (an ideal universal ruler who possesses the wheel of power), surrounded by a thousand sons, and be the first to see the Buddha.' Indeed, her wish was fulfilled. As soon as the World-Honored One saw her, He scolded, 'Utpalavarna Bhikshuni, why did you surpass the great Sangha to see me? Although you see my physical body (the body composed of the five aggregates), you do not see my Dharmakaya (the body of truth, the truth realized by the Buddha). Subhuti (one of the ten principal disciples of the Buddha, foremost in understanding emptiness), sitting in meditation in a cave, saw my Dharmakaya.' (Which one is the true body after all?)

The World-Honored One showed a Mani jewel that changes color according to its surroundings, and asked the Five Directional Heavenly Kings (Dhritarashtra in the east, Virudhaka in the south, Virupaksha in the west, Vaishravana in the north, and Virochana in the center), 'What color is this jewel?' At that time, the Five Directional Heavenly Kings spoke of different colors. The World-Honored One hid the jewel and then raised His hand and said, 'What color is this jewel?' The Heavenly Kings said, 'There is no jewel in the Buddha's hand, where is there color?' The World-Honored One said, 'Why are you so deluded and confused? I showed you a worldly jewel, and you insisted on saying it was blue, yellow, red, or white. I showed you the true jewel (a metaphor for Buddha-nature), but you did not know it at all.' At that time, the Five Directional Heavenly Kings all awakened to the true path. (How are the worldly jewel and the true jewel distinguished?)

The World-Honored One, because the Black Brahman (a non-Buddhist practitioner) offered flowers of Albizia and Firmiana, the Buddha called the ascetic to 'put it down'. The Brahman put down a flower in his left hand. The Buddha again called the ascetic to 'put it down'. The Brahman put down a flower in his right hand. The Buddha again called the ascetic to 'put down'

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著。梵志曰。吾今兩手俱空。更教放下個甚麼。佛曰。吾非教汝放舍其花。汝當放舍外六塵內六根。中六識。一時舍卻。無可舍處。是汝放身命處。梵志於言下。悟無生忍(既舍六根六塵六識。甚麼處是無可舍處。是免生死處。又喚甚麼作無生忍)。

世尊因普眼菩薩。欲見普賢。不可得見。乃至三度入定。遍觀三千大千世界。覓普賢不可得見。而來白佛。佛曰。汝但于靜三昧中。起一念。便見普賢。於是普眼才起一念。便見普賢向空中。乘六牙白象(云居道。普眼推倒世尊。世尊推倒普眼。且道普眼在甚處。未免傍觀者哂。噫。誰是傍觀者)。

世尊因五通仙人問。世尊有六通。我有五通。如何是那一通。佛召五通仙人。仙人應諾。佛曰。那一通。你問我(五通。六通。百千萬億通。總不出那一通)。

世尊一日。敕阿難。食時將至。汝當入城持缽。阿難應諾。世尊曰。汝既持缽。須依過去七佛儀式。阿難便問。如何是七佛儀式。世尊召阿難。阿難應諾。世尊曰。持缽去(佛佛儀容要現前。瞿曇為說老婆禪。可憐慶喜懡㦬去。猶待人呼倒剎竿)。

世尊因地布發掩泥。獻花于然燈佛。然燈見布發處。遂約退眾。乃指地曰。此一方地。宜建一梵剎。時眾中有一賢于長者。持標于指處插曰。建

【現代漢語翻譯】 現代漢語譯本：梵志說：『我現在兩手都是空的，還要教我放下什麼？』佛說：『我不是教你放下手中的花，你應該放下外面的六塵（色、聲、香、味、觸、法），裡面的六根（眼、耳、鼻、舌、身、意），中間的六識（眼識、耳識、鼻識、舌識、身識、意識），一時全部捨棄，達到無可舍處，這就是你放身命的地方。』梵志聽了這話，當下領悟了無生忍（既然捨棄了六根、六塵、六識，什麼地方是無可舍處？就是免除生死的地方。又叫什麼做無生忍？）。 世尊因為普眼菩薩想要見到普賢菩薩，卻無法得見，甚至三次進入禪定，遍觀三千大千世界，也找不到普賢菩薩，於是來稟告佛。佛說：『你只要在靜三昧中，生起一念，就能見到普賢菩薩。』於是普眼菩薩才生起一念，就看見普賢菩薩在空中，乘坐六牙白象（云居說：普眼推倒世尊，世尊推倒普眼。那麼，普眼在哪裡呢？免不了被旁觀者嘲笑。唉！誰是旁觀者？）。 世尊因為五通仙人問：『世尊有六通，我有五通，如何是那一通？』佛召喚五通仙人，仙人應聲回答。佛說：『那一通，你問我（五通、六通、百千萬億通，總不出那一通）。』 世尊有一天，命令阿難：『吃飯的時間快到了，你應該進城去托缽。』阿難應聲答應。世尊說：『你既然要托缽，必須依照過去七佛的儀式。』阿難便問：『如何是七佛儀式？』世尊召喚阿難，阿難應聲回答。世尊說：『持缽去（佛佛的儀容要顯現於眼前，瞿曇佛只是說了些老婆禪。可憐的阿難茫然地去了，還等著別人來扶正倒下的旗桿）。』 世尊因為用頭髮鋪在地上，掩蓋泥土，獻花給然燈佛（Dīpaṃkara Buddha）。然燈佛看見鋪頭髮的地方，於是約束眾人退後，就指著地面說：『這一方土地，適合建造一座梵剎（寺廟）。』當時眾人中有一位賢于長者，拿著標桿在佛指的地方插下，說：『建』

【English Translation】 English version: The Brahman said, 'My two hands are now empty. What else are you telling me to put down?' The Buddha said, 'I am not telling you to put down the flowers in your hands. You should put down the six external sense objects (form, sound, smell, taste, touch, and dharma), the six internal sense organs (eye, ear, nose, tongue, body, and mind), and the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) in between. Abandon them all at once, reaching a state where there is nothing to abandon. This is where you release your life.' Upon hearing these words, the Brahman immediately realized the non-origination forbearance (Since the six sense organs, six sense objects, and six consciousnesses are abandoned, where is the place where there is nothing to abandon? It is the place where one is freed from birth and death. What is also called non-origination forbearance?). Because Bodhisattva Universal Eye (普眼菩薩, Pǔyǎn Púsà) wanted to see Bodhisattva Universal Virtue (普賢菩薩, Pǔxián Púsà), but could not, the World-Honored One (世尊, Shìzūn) even entered samadhi three times, observing the three thousand great thousand worlds, but could not find Bodhisattva Universal Virtue, so he came to report to the Buddha. The Buddha said, 'You only need to arise one thought in quiet samadhi, and you will see Bodhisattva Universal Virtue.' Then, as soon as Bodhisattva Universal Eye arose one thought, he saw Bodhisattva Universal Virtue in the air, riding a six-tusked white elephant (Yunju said: Universal Eye pushed down the World-Honored One, and the World-Honored One pushed down Universal Eye. Then, where is Universal Eye? Inevitably, the bystanders will laugh. Alas! Who are the bystanders?). Because the Five-神通 Immortal (五通仙人, Wǔ tōng xiānrén) asked, 'The World-Honored One has six superknowledges, and I have five. What is that one superknowledge?' The Buddha summoned the Five-神通 Immortal, and the Immortal responded. The Buddha said, 'That one superknowledge, you ask me (Five superknowledges, six superknowledges, hundreds of thousands of millions of superknowledges, all do not go beyond that one superknowledge).' One day, the World-Honored One ordered Ānanda (阿難): 'The time for eating is approaching. You should enter the city to hold the alms bowl.' Ānanda agreed. The World-Honored One said, 'Since you are holding the alms bowl, you must follow the rituals of the past seven Buddhas.' Ānanda then asked, 'What are the rituals of the seven Buddhas?' The World-Honored One summoned Ānanda, and Ānanda responded. The World-Honored One said, 'Go hold the alms bowl (The demeanor of the Buddhas must appear before your eyes. Gautama (瞿曇, Qútán) only spoke some old woman's Zen. Pitiful Ānanda went away bewildered, still waiting for someone to straighten the fallen flagpole).' Because the World-Honored One spread his hair on the ground, covering the mud, and offered flowers to Dīpaṃkara Buddha (然燈佛, Rándēng Fó). Dīpaṃkara Buddha saw the place where the hair was spread, so he restrained the crowd and told them to retreat, and then pointed to the ground and said, 'This piece of land is suitable for building a Brahmā temple (梵剎, Fànchà).' At that time, there was an elder named Xianyu (賢于長者) among the crowd, holding a pole and inserting it at the place pointed to by the Buddha, saying, 'Build.'

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梵剎竟。時諸天散花相贊。

世尊嘗與阿難行次。見一古佛塔。世尊便作禮。阿難曰。此是甚麼人塔。世尊曰。過去諸佛塔。阿難曰。過去諸佛。是甚麼人弟子。世尊曰。是吾弟子。阿難曰。應當如是。

世尊因自恣日。文殊三處過夏。迦葉欲白椎擯出。才拈椎。乃見百千萬億文殊。迦葉盡其神力。椎不能舉。世尊遂問迦葉。汝擬擯那個文殊。迦葉無對(迦葉果神通。應把黃面老子先擯卻)。

城東有一老母。與佛同生。不欲見佛。每見佛來。即便迴避。雖然如此。回顧東西。總皆是佛。遂以手掩面。乃至十指掌中。總皆是佛(老姥不欲見佛。風平浪靜。東西總皆是佛。水漲船高)。

世尊因文殊至諸佛集處。值諸佛各還本處。唯有一女人。近於佛坐而入三昧。文殊乃白佛。云何此人得近佛。而我不得。佛告文殊。汝但覺此女。令從三昧起。汝自問之。文殊繞女人三匝。鳴指一下。乃托至梵天。盡其神力。而不能出。世尊曰。假使百千文殊。亦出此女人定不得。下方過四十二恒河沙國土。有罔明菩薩。能出此女人定。須臾罔明大士從地涌出。作禮世尊。世尊敕罔明出。罔明卻至女子前。鳴指一下。女子於是從定而出(出得出不得且置。作么生是底定。總之看破箇中關棙子。了無一法異尋常○

【現代漢語翻譯】 現代漢語譯本 梵剎完畢。當時，眾天神散花互相讚歎。

世尊曾經與阿難一起行走時，見到一座古老的佛塔。世尊便向佛塔行禮。阿難問道：『這是什麼人的塔？』世尊說：『是過去諸佛的塔。』阿難問道：『過去諸佛，是誰的弟子？』世尊說：『是我的弟子。』阿難說：『應當是這樣。』

世尊在自恣日（僧眾于解夏時反省過失的日子）時，文殊（文殊菩薩，象徵智慧）在三個地方度過夏天。迦葉（摩訶迦葉，佛陀十大弟子之一，以頭陀苦行著稱）想要用白椎（宣告僧事的椎）擯斥他出去。剛拿起椎，就看見百千萬億個文殊。迦葉用盡他的神力，椎也不能舉起。世尊於是問迦葉：『你打算擯斥哪個文殊？』迦葉無言以對（迦葉果真有神通，應該先把黃面老子（指佛陀）先擯斥出去）。

城東有一位老婦人，與佛同日出生。她不想見到佛。每次見到佛來，就立即迴避。即使如此，回頭看東西，總都是佛。於是用手掩面，乃至十個手指的掌中，總都是佛（老婦人不想見佛，風平浪靜，東西總都是佛，水漲船高）。

世尊帶領文殊到達諸佛聚集的地方，正趕上諸佛各自返回本處。只有一位女子，靠近佛坐著而進入三昧（佛教中的一種禪定狀態）。文殊於是稟告佛說：『為什麼這個人能靠近佛，而我不能？』佛告訴文殊：『你只要叫醒這個女子，讓她從三昧中起來，你親自問她。』文殊繞著女子轉了三圈，彈了一下手指，又把她托到梵天（色界天的最高層），用盡他的神力，也不能使她出定。世尊說：『即使有百千個文殊，也不能使這個女子出定。』下方經過四十二恒河沙國土，有罔明菩薩（罔明菩薩，菩薩名），能使這個女子出定。須臾，罔明大士從地涌出，向世尊行禮。世尊命令罔明使她出定。罔明來到女子面前，彈了一下手指，女子於是從定中出來（出定出不得且放在一邊，怎樣才是真正的禪定？總之看破其中的關鍵，就了無一法與尋常不同）。

【English Translation】 English version The monastery was completed. At that time, the devas scattered flowers and praised each other.

The World-Honored One once walked with Ananda and saw an ancient stupa. The World-Honored One then paid homage to the stupa. Ananda asked, 'Whose stupa is this?' The World-Honored One said, 'It is the stupa of the Buddhas of the past.' Ananda asked, 'Whose disciples were the Buddhas of the past?' The World-Honored One said, 'They were my disciples.' Ananda said, 'It should be so.'

On the day of self-surrender (the day when monks reflect on their faults during the end of the summer retreat), Manjusri (Manjusri Bodhisattva, symbolizing wisdom) spent the summer in three places. Kashyapa (Mahakashyapa, one of the ten great disciples of the Buddha, known for his ascetic practices) wanted to expel him with a white gavel (a gavel used to announce monastic affairs). As soon as he picked up the gavel, he saw hundreds of thousands of Manjusris. Kashyapa exhausted his divine power, but could not lift the gavel. The World-Honored One then asked Kashyapa, 'Which Manjusri do you intend to expel?' Kashyapa had no answer (Kashyapa truly has supernatural powers; he should expel the yellow-faced old man (referring to the Buddha) first).

There was an old woman in the east of the city who was born on the same day as the Buddha. She did not want to see the Buddha. Every time she saw the Buddha coming, she would immediately avoid him. Even so, when she looked back, everything was the Buddha. So she covered her face with her hands, and even in the palms of her ten fingers, everything was the Buddha (The old woman did not want to see the Buddha; when the wind is calm and the waves are quiet, everything is the Buddha; when the water rises, the boat floats high).

The World-Honored One led Manjusri to the place where the Buddhas gathered, just as the Buddhas were returning to their respective places. There was only one woman sitting near the Buddha and entering samadhi (a state of meditative consciousness in Buddhism). Manjusri then reported to the Buddha, saying, 'Why can this person be close to the Buddha, but I cannot?' The Buddha told Manjusri, 'You just wake this woman up, let her rise from samadhi, and you ask her yourself.' Manjusri circled the woman three times, snapped his fingers once, and then lifted her to the Brahma Heaven (the highest level of the Form Realm), exhausting his divine power, but could not get her out of samadhi. The World-Honored One said, 'Even if there were hundreds of thousands of Manjusris, they could not get this woman out of samadhi.' Below, passing through forty-two Ganges sand lands, there is the Net Light Bodhisattva (Net Light Bodhisattva, the name of a Bodhisattva), who can get this woman out of samadhi. In an instant, the Great Net Light Bodhisattva emerged from the ground and paid homage to the World-Honored One. The World-Honored One ordered Net Light to get her out of samadhi. Net Light came to the woman, snapped his fingers once, and the woman then came out of samadhi (Putting aside whether she can come out of samadhi or not, what is true samadhi? In short, seeing through the key to it, there is nothing different from the ordinary).

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佛性天真事。誰云別有師。罔明彈指處。女子出禪時。不費絲毫力。何曾動所思。眾生總平等。日用自多疑)。

殃崛摩羅。因持缽至一長者門。其家婦人。正值產難。長者曰。瞿曇弟子。汝為至聖。當有何法。能免產難。殃崛語長者曰。我乍入道。未知此法。待我回問世尊。卻來相報。及返。具事白佛。佛告殃崛。汝速去報言。我從賢聖法來。未曾殺生。殃崛奉佛語。疾往告之。其婦得聞。當時分㝃(佛不殺生。婦人分㝃。日出東山。月沉西畔○華陰山前百尺井。中有寒泉徹骨冷。誰家美人來照影。不照其餘照斜領)。

世尊一日因文殊在門外立。乃曰。文殊文殊。何不入門來。文殊曰。我不見一法在門外。何以教我入門(門外入門且置。喚甚麼作門)。

無邊身菩薩。將竹杖。量世尊頂。丈六了。又丈六。量到梵天不見世尊頂。乃擲下竹杖。合掌說偈云。虛空無有邊。佛功德亦然。若有能量者。窮劫不可盡(無邊身不自量。而量世尊無盡頂。未免多此一重疑案)。

世尊因乾闥婆王獻樂。其時山河大地。皆作琴聲。迦葉起作舞。王問。迦葉豈不是阿羅漢。諸漏已盡。何更有餘習。佛曰。實無餘習。莫謗法也。王又撫琴三遍。迦葉亦三度作舞。王曰。迦葉作舞。豈不是習。佛曰。實不曾作

【現代漢語翻譯】 現代漢語譯本 佛性是天真自然的，誰說還需要另外的老師呢？就像罔明在彈指的瞬間開悟，女子在出禪定的時候頓悟一樣。這不需要花費絲毫的力氣，也不需要動用任何的思慮。一切眾生本來就是平等的，只是在日常運用中自己產生了許多疑惑。

殃崛摩羅（Angulimala，意為『指鬘』，佛教人物，原為盜賊，后受佛陀教化出家）因為托缽乞食來到一位長者的家門。當時，長者家的婦人正在經歷難產。長者說：『瞿曇（Gotama，釋迦牟尼的姓）的弟子，你被認為是至聖之人，應該有什麼方法可以免除產難。』殃崛摩羅對長者說：『我剛入道不久，還不知道這種方法，等我回去問世尊（Bhagavan，佛陀的尊稱），再來告訴你。』他返回后，將事情詳細地告訴了佛陀。佛陀告訴殃崛摩羅：『你快去告訴他說：我自從受持賢聖之法以來，未曾殺生。』殃崛摩羅遵照佛陀的教誨，迅速前去告知。那婦人聽聞后，當時就順利分娩了。（佛不殺生，婦人分娩，日出東方，月落西邊。華陰山前百尺井，中有寒泉徹骨冷。誰家美人來照影，不照其餘照斜領）。

世尊（Bhagavan，佛陀的尊稱）有一天因為文殊（Manjusri，文殊菩薩，智慧的象徵）站在門外，就說：『文殊（Manjusri），文殊（Manjusri），為什麼不進門來呢？』文殊（Manjusri）說：『我沒有看見有一法在門外，為什麼要教我入門呢？』（門外入門暫且不談，你把什麼叫做門呢？）

無邊身菩薩（Anantakaya Bodhisattva）拿著竹杖，測量世尊（Bhagavan，佛陀的尊稱）的頭頂。量了一丈六尺后，又是一丈六尺，一直量到梵天（Brahma，印度教的創造神）都看不見世尊（Bhagavan，佛陀的尊稱）的頭頂。於是他放下竹杖，合掌說了偈語：『虛空沒有邊際，佛的功德也是這樣。如果有人想要測量它，即使窮盡無數劫也無法量盡。』（無邊身菩薩不自量力，卻要測量世尊無盡的頭頂，未免多此一重疑惑）。

世尊（Bhagavan，佛陀的尊稱）因為乾闥婆王（Gandharva King，天界的樂神）獻樂，當時山河大地都發出琴聲。迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）起身跳舞。乾闥婆王（Gandharva King）問道：『迦葉（Kasyapa）難道不是阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）嗎？諸漏都已經斷盡，為什麼還有餘習呢？』佛說：『確實沒有餘習，不要誹謗佛法。』乾闥婆王（Gandharva King）又彈琴三遍，迦葉（Kasyapa）也三次跳舞。乾闥婆王（Gandharva King）說：『迦葉（Kasyapa）跳舞，難道不是習氣嗎？』佛說：『確實不曾跳舞。』

【English Translation】 English version The Buddha-nature is a matter of natural truth. Who says there is another teacher? Like Wang Ming's enlightenment at the snap of a finger, and the woman's awakening upon emerging from meditation. It requires no effort at all, nor does it involve any thought. All sentient beings are inherently equal, but they create many doubts in their daily lives.

Angulimala (meaning 'garland of fingers,' a Buddhist figure, originally a thief, later converted by the Buddha) went to the gate of an elder's house to beg for alms. At that time, the elder's wife was experiencing a difficult labor. The elder said, 'Disciple of Gotama (the surname of Shakyamuni), you are considered a most holy person, surely you have some method to relieve this difficult labor.' Angulimala said to the elder, 'I have only recently entered the path and do not yet know of such a method. I will return and ask the Bhagavan (the Blessed One, a title for the Buddha) and then come back to inform you.' Upon returning, he related the matter in detail to the Buddha. The Buddha told Angulimala, 'Quickly go and tell him: Since I have upheld the law of the noble ones, I have never killed a living being.' Angulimala followed the Buddha's words and quickly went to inform him. Upon hearing this, the woman gave birth smoothly at that very moment. (The Buddha does not kill, the woman gives birth, the sun rises in the east, the moon sets in the west. In front of Mount Huayin is a hundred-foot well, in which there is a cold spring that chills to the bone. Whose beautiful woman comes to reflect her image, not reflecting the rest, but reflecting her slanting collar).

One day, because Manjusri (Manjusri Bodhisattva, symbol of wisdom) was standing outside the gate, the Bhagavan (the Blessed One, a title for the Buddha) said, 'Manjusri, Manjusri, why do you not enter the gate?' Manjusri said, 'I do not see a single dharma (law, principle) outside the gate, why should you teach me to enter?' (Putting aside the matter of outside and inside the gate, what do you call the gate?)

Anantakaya Bodhisattva (Bodhisattva of Limitless Body) took a bamboo staff and measured the top of the Bhagavan's (the Blessed One, a title for the Buddha) head. After measuring one 'zhang liu' (approximately 16 feet), and then another 'zhang liu,' he measured all the way to Brahma (the Hindu god of creation) and still could not see the top of the Bhagavan's (the Blessed One, a title for the Buddha) head. Thereupon, he cast down the bamboo staff, put his palms together, and spoke a verse: 'Space has no boundaries, the Buddha's merits are also like this. If there is someone who wants to measure it, even exhausting countless kalpas (eons) they cannot exhaust it.' (The Bodhisattva of Limitless Body does not measure himself, but measures the Buddha's limitless head, inevitably adding another layer of doubt).

Because the Gandharva King (celestial musician king) offered music, at that time the mountains, rivers, and earth all made the sound of a zither. Kasyapa (one of the Buddha's ten great disciples, known for his ascetic practices) arose and danced. The Gandharva King (celestial musician king) asked, 'Is Kasyapa (Kasyapa) not an Arhat (one who has extinguished all afflictions and attained liberation)? All outflows have already been exhausted, why is there still residual habit?' The Buddha said, 'There is indeed no residual habit, do not slander the Dharma.' The Gandharva King (celestial musician king) then played the zither three times, and Kasyapa (Kasyapa) also danced three times. The Gandharva King (celestial musician king) said, 'Kasyapa's (Kasyapa) dancing, is it not a habit?' The Buddha said, 'He truly did not dance.'

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舞。王曰。世尊何得妄語。佛曰。不妄語。汝撫琴。山河大地木石。盡作琴聲。豈不是。王曰是。佛曰。迦葉亦復如是。所以實不曾作舞。王乃信受(風鳴水響無非樂。法法全彰本現成)。

世尊在第六天。說大集經。敕他方此土人間天上。一切獰惡鬼神。悉皆輯會。受佛付囑。擁護正法。設有不赴者。四天門王。飛熱鐵輪追之令集。既集會已。無有不順佛敕者。各發弘誓。擁護正法。唯有一魔王。謂世尊曰。瞿曇。我待一切眾產生佛盡。眾生界空。無有眾生名字。我乃發菩提心(魔王魔王。認那個作菩提心。設使一切眾產生佛盡。眾生界空。無有眾生名字要發心也未許在)。

世尊因靈山會上。五百比丘。得四禪定。具五神通。未得法忍。以宿命智通。各各自見殺父害母。及諸重罪。于自心內。各各懷疑。于甚深法。不能證入。於是文殊承佛神力。遂手握利劍。持逼如來。世尊乃謂文殊曰。爾從本已來。無有我人。但以內心見有我人。內心起時。我必被害。即名為害。於是五百比丘。自悟本心。如夢如幻。于夢幻中。無有我人。乃至能生所生父母。於是五百比丘。同讚歎曰。文殊大智士。深達法源底。自手握利劍。持逼如來身。如劍佛亦爾。一相無有二。無相無所生。是中雲何殺(文殊為他閑事長無明

【現代漢語翻譯】 現代漢語譯本 國王說：『世尊，你為何說妄語？』佛說：『我不說妄語。你彈琴，山河大地、木石都發出琴聲，難道不是這樣嗎？』國王說：『是這樣。』佛說：『迦葉也是這樣，所以實際上不曾跳舞。』國王這才信服接受。（風鳴水響無非樂，法法全彰本現成）。 世尊在第六天，宣說《大集經》，敕令他方此土人間天上一切獰惡鬼神，全部聚集，接受佛的囑託，擁護正法。如有不赴會的，四大天王會用飛轉的熱鐵輪追趕，令其聚集。聚集完畢后，沒有不順從佛的敕令的，各自發下弘大的誓願，擁護正法。唯獨有一魔王，對世尊說：『瞿曇（釋迦牟尼佛的稱號）。我等待一切眾產生佛完畢，眾生界空無，沒有眾生的名字時，我才發菩提心。』（魔王魔王，你認為哪個是菩提心？即使一切眾產生佛完畢，眾生界空無，沒有眾生的名字，要發心也未被允許）。 世尊在靈山會上，有五百比丘（佛教出家男眾），得到四禪定（佛教的四種禪定境界），具備五神通（佛教的五種神通能力），但未得法忍（對佛法的深刻理解和接受）。他們用宿命智通（佛教的一種神通，能知過去世）各自看到自己殺父害母以及各種重罪，在自己內心深處，各自懷疑，對於甚深的佛法，不能證入。於是文殊（文殊菩薩的簡稱）承佛的神力，於是手握利劍，持劍逼迫如來（佛陀）。世尊於是對文殊說：『你從本以來，就沒有我人（自我和他人的分別），只是因為內心見到有我人，內心生起時，我必定被害，這就叫做害。』於是五百比丘，自己領悟了本心，如夢如幻，在夢幻中，沒有我人，乃至能生所生的父母。於是五百比丘，一同讚歎說：『文殊大智士，深達法源底，自手握利劍，持逼如來身。如劍佛亦爾，一相無有二，無相無所生，是中雲何殺？』（文殊為他閑事長無明）。

【English Translation】 English version The King said, 'World Honored One, why do you speak falsely?' The Buddha said, 'I do not speak falsely. When you play the lute, the mountains, rivers, earth, trees, and stones all produce the sound of the lute, is that not so?' The King said, 'It is so.' The Buddha said, 'Kāśyapa (one of the principal disciples of Gautama Buddha) is also like this, so in reality, he never danced.' The King then believed and accepted it. (The sound of wind and water is nothing but music, all dharmas fully manifest the original and complete). The World Honored One, in the sixth heaven, expounded the Mahāsaṃnipāta Sūtra (Great Assembly Sutra), ordering all the fierce and evil ghosts and spirits in other lands, this earth, the human realm, and the heavens to assemble and receive the Buddha's entrustment to protect the Dharma. If there were any who did not attend, the Four Heavenly Kings would chase them with flying hot iron wheels to make them gather. Once assembled, none disobeyed the Buddha's command, and each made great vows to protect the Dharma. Only one demon king said to the World Honored One, 'Gautama (another name of Sakyamuni Buddha), I will wait until all sentient beings have become Buddhas, the realm of sentient beings is empty, and there are no names of sentient beings, then I will generate the Bodhi mind.' (Demon King, Demon King, which one do you recognize as the Bodhi mind? Even if all sentient beings have become Buddhas, the realm of sentient beings is empty, and there are no names of sentient beings, it is not yet permitted to generate the mind). At the assembly on Vulture Peak, the World Honored One had five hundred bhikshus (Buddhist monks) who had attained the four dhyānas (four states of meditative absorption), possessed the five supernormal powers (five kinds of supernatural abilities in Buddhism), but had not attained the Dharma-kṣānti (acceptance of the truth of Dharma). Using their knowledge of past lives, they each saw themselves killing their fathers and mothers, and committing various grave sins. In their hearts, they each doubted, and could not enter into the profound Dharma. Thereupon, Mañjuśrī (Manjushri Bodhisattva), relying on the Buddha's power, held a sharp sword in his hand and threatened the Tathāgata (another name of Buddha). The World Honored One then said to Mañjuśrī, 'From the beginning, there has been no self or other (no distinction between self and others), but because the mind sees self and other, when the mind arises, I will surely be harmed, and this is called harm.' Thereupon, the five hundred bhikshus realized their original mind, like a dream or illusion. In the dream or illusion, there is no self or other, not even the parents who gave birth to them. Thereupon, the five hundred bhikshus praised together, saying, 'Mañjuśrī, great wise one, deeply understands the source of the Dharma, holding a sharp sword in his own hand, threatening the body of the Tathāgata. The sword and the Buddha are also like this, one form without two, without form, nothing is born, how can there be killing in this?' (Manjushri creates ignorance for others' idle affairs).

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。帶累五百比丘打失鼻孔。雖然。還識世尊落處么)。

世尊因波斯匿王問。勝義諦中。有世俗諦否。若言無。智不應二。若言有。智不應一。一二之義。其義云何。佛言大王。汝於過去龍光佛時。曾問此義。我今無說。汝今無聽。無說無聽。是為一義二義(世尊滿口說。匿王滿耳聽。那裡是無說無聽處。試簡點看)。

世尊因長爪梵志索論義。預約曰。我義若墮。當斬首以謝。世尊曰。汝義以何為宗。志曰。我以一切不受為宗。世尊曰。是見受否。志拂袖而去。行至中路有省。乃嘆曰。我義兩處負墮。是見若受。負門處粗。是見不受。負門處細。一切人天二乘。不知我義墮處。惟有世尊。諸大菩薩。知我義墮。回至世尊前曰。我義兩處負墮。故當斬首以謝。世尊曰。我法中無如是事。汝當迴心向道。於是同五百徒眾。一時投佛出家。證阿羅漢(是見若受破家門。是見不受共誰論。匾擔驀折兩頭脫。一毫頭上現乾坤○機輪曾未轉。轉必兩頭走。明鏡忽臨臺。當下分妍丑。妍丑分兮慈雲開。慈門何處生塵埃。因思良馬窺鞭影。千里追風喚得回○是見受否轉迷濛。驀忽知非辨己躬。夾路桃花風雨後。馬蹄何處避殘紅)。

世尊在靈山會上。拈花示眾。是時眾皆默然。唯迦葉尊者。破顏微笑。世尊曰。吾

【現代漢語翻譯】 現代漢語譯本：帶著五百比丘一起失去了鼻孔。雖然如此，還認識世尊的落腳處嗎？

世尊因為波斯匿王（Prasenajit，古印度拘薩羅國國王）問：『在勝義諦（paramārtha-satya，佛教用語，指最高的真理）中，有世俗諦（saṃvṛti-satya，佛教用語，指相對的、世俗的真理）嗎？』如果說沒有，智慧就不應該有二元性；如果說有，智慧就不應該是一元的。這一和二的意義，它的含義是什麼？佛說：『大王，你過去在龍光佛（Dīpaṃkara，過去七佛之一）時，曾經問過這個意義。我現在沒有說，你現在沒有聽。沒有說沒有聽，這就是一義二義。』（世尊滿口在說，匿王滿耳在聽，哪裡是沒有說沒有聽的地方？試著簡要點明看看）。

世尊因為長爪梵志（一個外道修行者）要求辯論義理，預先約定說：『我的義理如果失敗，應當斬首來謝罪。』世尊說：『你的義理以什麼為宗旨？』梵志說：『我以一切不受為宗旨。』世尊說：『這個見解接受嗎？』梵志拂袖而去。走到半路有所醒悟，於是嘆息說：『我的義理在兩處失敗了。這個見解如果接受，失敗之處就粗淺；這個見解如果不接受，失敗之處就細微。一切人天二乘（聲聞和緣覺）都不知道我的義理失敗之處，只有世尊，諸大菩薩，知道我的義理失敗。』回到世尊面前說：『我的義理在兩處失敗了，所以應當斬首來謝罪。』世尊說：『我的佛法中沒有這樣的事，你應該回心向道。』於是和五百徒眾，一時投靠佛門出家，證得阿羅漢（arhat，佛教修行的一種果位）。（這個見解如果接受就會破家，這個見解如果不接受和誰辯論？扁擔突然折斷兩頭脫落，一根毫毛上顯現乾坤。機輪還沒轉動，轉動必定兩頭跑。明鏡忽然臨于檯面，當下分辨美醜。美醜分辨開，慈雲展現，慈悲之門哪裡會生塵埃？因此想到良馬看到鞭影，千里追風也能喚得回。這個見解接受與否轉而迷惑，突然知道錯誤辨明自身。路旁的桃花風雨過後，馬蹄在哪裡躲避殘紅）。

世尊在靈山會上，拈花示眾。當時大眾都沉默不語，只有摩訶迦葉尊者（Mahākāśyapa，釋迦牟尼佛的十大弟子之一）破顏微笑。世尊說：『吾

【English Translation】 English version: He led five hundred Bhikkhus (Buddhist monks) to lose their noses. Even so, do you still recognize where the World-Honored One (another name for the Buddha) is?

Because King Prasenajit (King of Kosala in ancient India) asked the World-Honored One: 'In the ultimate truth (paramārtha-satya), is there conventional truth (saṃvṛti-satya)?' If you say no, wisdom should not be dualistic; if you say yes, wisdom should not be singular. What is the meaning of one and two? The Buddha said: 'Great King, you once asked this meaning during the time of Dīpaṃkara Buddha (one of the past seven Buddhas). I have nothing to say now, and you have nothing to hear now. No saying and no hearing, this is the meaning of one and two.' (The World-Honored One speaks with a full mouth, and King Prasenajit listens with full ears. Where is the place of no speaking and no hearing? Try to point it out briefly).

Because the Brahmin with Long Nails (a non-Buddhist practitioner) requested a debate on the meaning of the doctrine, he made a prior agreement saying: 'If my doctrine fails, I shall offer my head as an apology.' The World-Honored One said: 'What is the principle of your doctrine?' The Brahmin said: 'I take non-acceptance of everything as my principle.' The World-Honored One said: 'Is this view accepted?' The Brahmin flicked his sleeves and left. On the way, he realized something and sighed, saying: 'My doctrine has failed in two places. If this view is accepted, the place of failure is coarse; if this view is not accepted, the place of failure is subtle. All humans, devas (gods), and those of the two vehicles (Śrāvakas and Pratyekabuddhas) do not know where my doctrine has failed, only the World-Honored One and the great Bodhisattvas know where my doctrine has failed.' He returned to the World-Honored One and said: 'My doctrine has failed in two places, so I should offer my head as an apology.' The World-Honored One said: 'There is no such thing in my Dharma (Buddhist teachings). You should turn your mind to the path.' Thereupon, together with five hundred followers, they took refuge in the Buddha and became monks, attaining Arhatship (a state of enlightenment in Buddhism). (If this view is accepted, it will ruin the family; if this view is not accepted, who will you debate with? A carrying pole suddenly breaks and both ends fall off, the universe appears on a single hair. The machine wheel has not yet turned, turning will surely run in both directions. A bright mirror suddenly faces the platform, immediately distinguishing beauty and ugliness. When beauty and ugliness are distinguished, compassionate clouds open, where does dust arise in the gate of compassion? Therefore, thinking of a good horse seeing the shadow of the whip, it can be called back even chasing the wind for a thousand miles. Whether this view is accepted or not turns into confusion, suddenly knowing the error and distinguishing oneself. After the peach blossoms along the road have been through wind and rain, where can the horse's hooves avoid the remaining red?).

The World-Honored One, at the assembly on Vulture Peak (Gṛdhrakūṭa), held up a flower to show the assembly. At that time, everyone was silent, only Mahākāśyapa (one of the ten great disciples of Śākyamuni Buddha) smiled. The World-Honored One said: 'I

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有正法眼藏。涅槃妙心。實相無相。微妙法門。不立文字。教外別傳。付囑摩訶迦葉(鬧市𩗺碌磚。冤頭定打著○當時不掀倒禪床。致使後代兒孫謂有實法傳來)。

世尊至多子塔前。命摩訶迦葉分座令坐。以僧伽黎圍之。遂告以護持正法眼藏。並敕阿難副貳傳化。無令斷絕。而說偈曰。法本法無法。無法法亦法。今付無法時。法法何曾法。爾時世尊說此偈已。復告迦葉。吾將金縷僧伽黎衣。傳付于汝。轉授補處。至慈氏佛出世。勿令朽壞。迦葉聞偈。頭面禮足曰。善哉善哉。我當依敕。恭順佛故(盡說拈花微笑是。不知將底辦宗風。若言心眼同時證。未免朦朧在夢中)。

世尊臨入涅槃。文殊大士請佛再轉法輪。世尊咄曰。文殊。吾四十九年住世。未曾說一字。汝請吾再轉法輪。是吾曾轉法輪耶(黃面瞿曇。在摩竭提國。阿蘭若法菩提場中。於一塵內破此一塵。演說如來廣大境界。妙音遐暢。無處不及。乃曰。吾四十九年住世。未曾說一字)。

世尊于涅槃會上。以手摩胸告眾曰。汝等善觀吾紫磨金色之身。瞻仰取足。勿令後悔。若謂吾滅度。非吾弟子。若謂吾不滅度。亦非吾弟子。時百萬億眾。悉得契悟(千年常住一朝僧。觀他作么)。

爾時世尊。至拘尸那城。告諸大眾。吾今背痛。

【現代漢語翻譯】 現代漢語譯本：擁有正法眼藏（dharma eye treasury），涅槃妙心（wondrous mind of nirvana），實相無相（the true aspect is without aspect），微妙法門（subtle dharma gate），不立文字（not established on words），教外別傳（special transmission outside the teachings），付囑摩訶迦葉（Mahākāśyapa）（鬧市𩗺碌磚。冤頭定打著○當時不掀倒禪床。致使後代兒孫謂有實法傳來）。

世尊（Śākyamuni Buddha）到多子塔前，命摩訶迦葉（Mahākāśyapa）分座令坐，用僧伽黎（saṃghāṭī）圍住他，於是告訴他護持正法眼藏（dharma eye treasury），並敕令阿難（Ānanda）輔助傳化，不要令其斷絕。並說了偈語：法本法無法，無法法亦法，今付無法時，法法何曾法。當時世尊（Śākyamuni Buddha）說完這偈語后，又告訴迦葉（Kāśyapa）：我將金縷僧伽黎衣（saṃghāṭī）傳付給你，轉授給補處菩薩（bodhisattva），直到慈氏佛（Maitreya Buddha）出世，不要讓它朽壞。迦葉（Kāśyapa）聽了偈語，頭面禮足說：善哉善哉，我當依敕，恭順佛故（盡說拈花微笑是。不知將底辦宗風。若言心眼同時證。未免朦朧在夢中）。

世尊（Śākyamuni Buddha）將要進入涅槃（nirvana）時，文殊（Mañjuśrī）大士請佛再轉法輪（dharma wheel）。世尊（Śākyamuni Buddha）呵斥道：文殊（Mañjuśrī），我四十九年住世，未曾說過一字，你請我再轉法輪（dharma wheel），難道我曾經轉過法輪（dharma wheel）嗎（黃面瞿曇。在摩竭提國。阿蘭若法菩提場中。於一塵內破此一塵。演說如來廣大境界。妙音遐暢。無處不及。乃曰。吾四十九年住世。未曾說一字）。

世尊（Śākyamuni Buddha）在涅槃會（nirvana assembly）上，用手摩胸告訴大眾說：你們好好觀看我紫磨金色之身，瞻仰足夠，不要後悔。如果說我滅度（parinirvana），就不是我的弟子；如果說我不滅度（parinirvana），也不是我的弟子。當時百萬億眾，都得到了契悟（千年常住一朝僧。觀他作么）。

當時世尊（Śākyamuni Buddha）到達拘尸那城（Kuśinagara），告訴諸位大眾：我現在背痛。

【English Translation】 English version: There is the Right Dharma Eye Treasury (dharma eye treasury). The Wondrous Mind of Nirvana (wondrous mind of nirvana). The True Aspect is Without Aspect (the true aspect is without aspect). The Subtle Dharma Gate (subtle dharma gate). Not Established on Words (not established on words). Special Transmission Outside the Teachings (special transmission outside the teachings). Entrusted to Mahākāśyapa (Mahākāśyapa) (Noisy market 𩗺碌 brick. The wronged head will surely be hit ○ If the Zen bed was not overturned at that time, it would have caused later generations to say that there is a real Dharma transmitted).

The World-Honored One (Śākyamuni Buddha) arrived at the Stupa of Many Sons, ordered Mahākāśyapa (Mahākāśyapa) to divide the seat and sit, and surrounded him with the saṃghāṭī (saṃghāṭī). Then he told him to protect the Right Dharma Eye Treasury (dharma eye treasury), and ordered Ānanda (Ānanda) to assist in the transmission and transformation, so that it would not be cut off. And he spoke the verse: 'Dharma is fundamentally no-dharma, no-dharma is also dharma. Now when no-dharma is entrusted, what dharma has ever been dharma?' At that time, after the World-Honored One (Śākyamuni Buddha) spoke this verse, he again told Kāśyapa (Kāśyapa): 'I will transmit the golden-threaded saṃghāṭī (saṃghāṭī) to you, and pass it on to the successor bodhisattva (bodhisattva), until Maitreya Buddha (Maitreya Buddha) appears in the world, do not let it decay.' Kāśyapa (Kāśyapa) heard the verse, bowed his head and feet and said: 'Excellent, excellent, I will follow the command, and respectfully obey the Buddha' (Everyone says it's the flower-picking smile. They don't know what to do with the sect's style. If you say that the mind and eye are certified at the same time, you will inevitably be confused in a dream).

When the World-Honored One (Śākyamuni Buddha) was about to enter Nirvana (nirvana), the great Bodhisattva Mañjuśrī (Mañjuśrī) requested the Buddha to turn the Dharma wheel (dharma wheel) again. The World-Honored One (Śākyamuni Buddha) scolded: 'Mañjuśrī (Mañjuśrī), I have lived in the world for forty-nine years, and have never spoken a word. You ask me to turn the Dharma wheel (dharma wheel) again, have I ever turned the Dharma wheel (dharma wheel)?' (The yellow-faced Gautama. In the country of Magadha. In the Aranya Dharma Bodhi field. Within a dust, he breaks this dust. He expounds the vast realm of the Tathagata. The wonderful sound is far-reaching. There is nowhere it does not reach. Then he said. I have lived in the world for forty-nine years. I have never spoken a word).

At the Nirvana Assembly (nirvana assembly), the World-Honored One (Śākyamuni Buddha) stroked his chest with his hand and told the assembly: 'You should carefully observe my body of purple-gold color, gaze upon it sufficiently, and do not regret it. If you say that I have entered parinirvana (parinirvana), then you are not my disciples; if you say that I have not entered parinirvana (parinirvana), then you are also not my disciples.' At that time, hundreds of millions of beings all attained enlightenment (A thousand-year-old monastery is a monk for a day. What do you see him doing?).

At that time, the World-Honored One (Śākyamuni Buddha) arrived at Kuśinagara (Kuśinagara) and told the great assembly: 'I am now suffering from back pain.'

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欲入涅槃。即往熙連河側。娑羅雙樹下。右脅累足。泊然宴寂。復從棺起。為母說法。特示雙足。化婆耆。並說無常偈曰。諸行無常。是生滅法。生滅滅已。寂滅為樂。時諸弟子。即以香薪競茶毗之。燼后。金棺如故。爾時大眾。即于佛前。以偈贊曰。凡俗諸猛熾。何能致火爇。請尊三昧火。阇維金色身。爾時金棺從座而舉。高七多羅樹。往反空中。化火三昧。須臾灰生。得舍利八斛四斗。即穆王五十二年壬申歲。二月十五日(未出王宮已涅槃。何須雙足露金棺。致令迦葉雙眉皺。慶喜門前倒剎竿○臨行伸兩腳。踏卻斷［嘗］坑)。

西天祖師

一祖摩訶迦葉尊者

摩竭陀國人。姓婆羅門。父號飲澤。母號香至。過去世為金師。值毗婆尸佛般涅槃。四眾起塔。有貧女得金珠。懇金師為補塔中佛像金面缺處。相與發願。世世為無姻夫妻。由是因緣。九十一劫。身皆金色。及此世與紫金光尼。復為夫婦。梵語迦葉波。此云飲光。蓋以身光名。然夫婦皆清凈自居。無世間想。旋復出家。修杜多行。會空中有神告曰。佛已出世。請往師之。尊者即趨禮釋尊于竹林精舍。佛言善來比丘。鬚髮自除。佛于眾中稱歎第一。后因拈花因緣付法(一華才拈。千聖膽落。遇無知漢。微笑而作。死柴頭火。今古輝爍)。

【現代漢語翻譯】 現代漢語譯本 將要進入涅槃時，便前往熙連河邊，在娑羅雙樹下，右脅而臥，雙腳交疊，安靜地進入寂滅。之後又從棺材中起身，為母親說法，特別展示雙足。火化婆耆，並說了無常偈：『諸行無常，是生滅法，生滅滅已，寂滅為樂。』當時眾弟子，便用香木柴火爭相荼毗（焚燒）。焚燒殆盡后，金棺依然如故。當時大眾，便在佛前，用偈頌讚嘆道：『凡夫俗子的猛烈火焰，怎麼能夠點燃（佛陀）？請尊者用三昧真火，焚燒（荼毗）金色的身軀。』當時金棺從座位上舉起，高七多羅樹，在空中往返。化為火焰三昧，一會兒就化為灰燼，得到舍利八斛四斗。那時是穆王五十二年壬申歲（公元前916年），二月十五日（未出王宮已涅槃，何須雙足露金棺，致令迦葉雙眉皺，慶喜門前倒剎竿。臨行伸兩腳，踏卻斷［嘗］坑）。

西天祖師

一祖 摩訶迦葉尊者（Mahākāśyapa，摩訶迦葉：偉大的迦葉）

摩竭陀國（Magadha）人。姓婆羅門（Brahmin）。父親名叫飲澤，母親名叫香至。過去世是金匠，遇到毗婆尸佛（Vipaśyi Buddha）般涅槃，四眾建造佛塔。有位貧窮的女子得到金珠，懇請金匠為修補塔中佛像金面缺損之處。相互發愿，世世代代做沒有姻緣的夫妻。由於這個因緣，九十一劫，身體都是金色的。到這一世與紫金光尼，又成為夫婦。梵語迦葉波（Kāśyapa），這裡翻譯為飲光，大概是用身體的光芒來命名。然而夫婦都清凈自居，沒有世俗的想法。隨後都出家，修苦行。空中傳來神的聲音說：『佛已經出世，請前去拜他為師。』尊者便前往竹林精舍拜見釋尊。佛說『善來比丘』，鬚髮自然脫落。佛在眾人中稱讚他是第一。後來因為拈花微笑的因緣而傳法（一華才拈，千聖膽落。遇無知漢，微笑而作。死柴頭火，今古輝爍）。

【English Translation】 English version When about to enter Nirvana, he went to the side of the Hiran River, under the twin Sala trees, lay down on his right side, with his feet crossed, and quietly entered stillness. Then he rose from the coffin to preach to his mother, especially showing his feet. He cremated Bhadra and spoke the impermanence verse: 'All conditioned things are impermanent, they are subject to arising and passing away; having arisen and passed away, their cessation is bliss.' At that time, the disciples competed to cremate him with fragrant firewood. After the cremation, the golden coffin remained as before. Then the assembly praised before the Buddha with a verse: 'How can the fierce flames of ordinary people ignite (the Buddha)? Please, Venerable One, use the Samadhi fire to cremate the golden body.' At that time, the golden coffin rose from its seat, seven Tala trees high, moving back and forth in the air. It transformed into the Samadhi of fire, and in a moment turned to ashes, obtaining eight斛 (hú, a unit of dry volume) and four斗 (dǒu, a unit of dry volume) of Śarīra (relics). This was in the 52nd year of King Mu (916 BCE), on the 15th day of the second month (He already entered Nirvana without leaving the palace, why show his feet and golden coffin, causing Kāśyapa to frown and the flagpole to fall in front of Qingxi's gate. Before leaving, he stretched out his feet, stepping over the broken [tasting] pit).

Western Patriarchs

The First Patriarch: Venerable Mahākāśyapa (Mahākāśyapa: Great Kāśyapa)

He was from Magadha (Magadha), of the Brahmin (Brahmin) caste. His father was named Yinze, and his mother was named Xiangzhi. In a past life, he was a goldsmith. He encountered the Parinirvana of Vipaśyi Buddha (Vipaśyi Buddha), and the four assemblies built a pagoda. A poor woman obtained a gold pearl and earnestly requested the goldsmith to repair the damaged golden face of the Buddha statue in the pagoda. They made a vow to be husband and wife without marriage in every lifetime. Due to this cause, for ninety-one kalpas, their bodies were golden. In this life, he and Zijinguangni became husband and wife again. The Sanskrit word Kāśyapa is translated here as 'Drinking Light,' probably named after the light of his body. However, the couple lived purely and without worldly thoughts. Later, they both left home and practiced asceticism. A divine voice in the air said, 'The Buddha has appeared in the world, please go and take him as your teacher.' The Venerable One then went to the Bamboo Grove Monastery to pay respects to Śākyamuni Buddha. The Buddha said, 'Welcome, Bhikkhu,' and his hair naturally fell off. The Buddha praised him as the foremost among the assembly. Later, he transmitted the Dharma due to the cause of holding up a flower and smiling (One flower is picked, and the courage of a thousand sages falls. Encountering an ignorant man, he smiles and acts. The fire of a dead wood head shines throughout the ages).

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佛涅槃時。尊者在畢缽羅窟。以凈天眼。見世尊在熙連河側。入般涅槃。即至雙樹。悲戀號泣。佛于金棺出示雙足。尊者告比丘。佛已茶毗。金剛舍利。非吾等事。宜當結集法眼。無令斷絕。乃說偈告曰。如來弟子。且莫涅槃。得神通者。宜赴結集。於是得神通者。咸赴耆阇崛山。畢缽羅窟。時阿難為漏未盡。不得入會。后證阿羅漢果。乃入。尊者告眾言。此阿難比丘。有大智慧。所聞佛法。如水傳器。無有遺余。可請彼集修多羅藏。大眾默然(如此多聞人。尚不得入會。今人稍有涉略。便祖父不足介意。平人藐若鴻毛。要到漏未盡田地。敢保未夢見在)。

結集既畢。尊者自念衰老。宜入定於雞足山。以待彌勒。乃召阿難言。我今不久世間。今將正法付囑于汝。汝善守護。聽吾偈曰。法法本來法。無法無非法。何於一法中。有法有不法(燈燈相續。如是受法。如是付法。若說有恁么法。何啻千里)。

二祖阿難尊者

王舍城人。姓剎帝利。父斛飯王。實如來從弟也。多聞博達。智慧無礙。世尊以為總持第一。梵云阿難。此云慶喜。以如來成道日生。故名也。者一日問迦葉曰。師兄。世尊傳金縷袈裟外。別傳個甚麼。迦葉召阿難。阿難應諾。迦葉曰。倒卻門前剎竿著(金襕傳外別何傳。驀召

阿難似不堪。倒卻門前剎竿著。阿難依舊被他謾)。

后阿阇世王白言。尊者般涅槃時。愿垂告別。尊者將入涅槃。于恒河中流。跏趺而坐。阿阇世王毗舍離王。皆在河側。說偈勸請。莫般涅槃。者答偈曰。二王善嚴住。勿為苦悲戀。涅槃當我靜。而無諸有故。復念。我若向一國。則諸國或爭。應以平等。度諸有情。遂于恒河中流。將入寂滅。是時。山河大地。六種震動。雪山有五百仙人。睹茲瑞應。飛空而至。禮尊者足。而白言。我當於長老而證佛法。愿垂大慈。度脫我等尊者默然受請。即變殑伽河。悉為金地。為其仙眾。說諸大法。復念先所度脫弟子。應當來集。須臾五百羅漢。從空而下。為諸仙人出家受具。其仙眾中。有二羅漢。一名商那和修。二名末田底迦。尊者知是法器。而告之曰。如來以正法眼付迦葉。迦葉入定。而付於我。我今將滅。復付于汝。汝受吾教。當聽偈言。本來付有法。付了言無法。各各須自悟。悟了無無法。說偈已。復以正法囑累商那和修。而命末田底迦。于罽賓國。敷演大法雲(尊者踴身虛空。現十八變。分身四分。一奉忉利天。一奉娑竭羅龍宮。一奉毗舍離王。一奉阿阇世王。各造塔)。

三祖商那和修尊者

姓毗舍多。父林勝。母憍奢耶。摩突羅國人也。在胎六

【現代漢語翻譯】 現代漢語譯本： 阿難似乎感到為難，把門前的剎竿推倒了，但阿難依舊被他們責罵。

後來阿阇世王（Ajatasattu，未生怨王）稟告說：『尊者般涅槃（Parinirvana，入滅）時，希望您能垂告別。』尊者將要進入涅槃時，在恒河中流，跏趺而坐。阿阇世王和毗舍離王（Vaisali）都在河邊，說著偈語勸請：『莫般涅槃。』尊者回答偈語說：『二位國王善意安住，不要為此苦惱悲傷。涅槃對我來說是寂靜的，因為沒有各種存在。』又想：『我如果只向一個國家，那麼各國或許會爭奪，應該平等地度化所有有情。』於是就在恒河中流，將要進入寂滅。這時，山河大地，發生六種震動。雪山有五百仙人，看到這祥瑞的景象，飛到空中而來，禮拜尊者的腳，稟告說：『我們應當在長老這裡證得佛法，希望您垂憐大慈悲，度脫我們。』尊者默然接受請求，就把殑伽河（Ganges River，恒河）全部變成金地，為這些仙眾，宣說各種大法。又想到先前所度脫的弟子，應當來聚集。一會兒，五百羅漢，從空中而下，為這些仙人出家受具足戒。這些仙眾中，有兩位羅漢，一名商那和修（Sanavasa），二名末田底迦（Madhyantika）。尊者知道他們是法器，就告訴他們說：『如來（Tathagata，佛）以正法眼付給迦葉（Kasyapa），迦葉入定，而付給我。我如今將要滅度，又付給你們。你們接受我的教誨，應當聽這偈語：本來付有法，付了言無法，各各須自悟，悟了無無法。』說完偈語后，又以正法囑託商那和修，而命令末田底迦，在罽賓國（Kashmir），敷演大法。 （尊者踴身虛空，現十八變，分身四份，一奉獻給忉利天（Trayastrimsa Heaven），一奉獻給娑竭羅龍宮（Sagara Dragon Palace），一奉獻給毗舍離王，一奉獻給阿阇世王，各自建造佛塔）。

三祖商那和修尊者

姓毗舍多（Visakha），父親是林勝，母親是憍奢耶（Koshaya），是摩突羅國（Mathura）人。在胎六

【English Translation】 English version: Ananda seemed overwhelmed and knocked down the flagpole in front of the gate, yet Ananda was still scolded by them.

Later, King Ajatasattu reported, 'When the Venerable One enters Parinirvana (final liberation), I hope you will grant a farewell.' When the Venerable One was about to enter Nirvana, he sat in the lotus position in the middle of the Ganges River. King Ajatasattu and King Vaisali were both on the riverbank, reciting verses to urge, 'Do not enter Parinirvana.' The Venerable One replied with a verse, 'The two kings should dwell in peace, do not be distressed and grieved. Nirvana is tranquility for me, because there are no various existences.' He also thought, 'If I only go to one country, then the countries might contend, I should equally liberate all sentient beings.' So, in the middle of the Ganges River, he was about to enter quiescence. At this time, the mountains, rivers, and earth shook in six ways. Five hundred immortals from the Himalayas, seeing this auspicious sign, flew through the air and arrived, prostrating at the Venerable One's feet, and reported, 'We should attain the Buddha-dharma here with the Elder, we hope you will bestow great compassion and liberate us.' The Venerable One silently accepted the request and transformed the Ganges River entirely into golden land, for these immortals, he expounded various great dharmas. He also thought that the disciples he had previously liberated should come to gather. In a moment, five hundred Arhats descended from the sky, ordaining these immortals and giving them the full precepts. Among these immortals, there were two Arhats, one named Sanavasa, and the second named Madhyantika. The Venerable One knew they were vessels of the Dharma, and told them, 'The Tathagata (Buddha) entrusted the Eye of the True Dharma to Kasyapa, Kasyapa entered Samadhi, and entrusted it to me. I am now about to pass away, and I entrust it to you. You receive my teachings, you should listen to this verse: Originally, there was a Dharma to be entrusted, after entrusting, it is said there is no Dharma, each must awaken on their own, after awakening, there is no non-Dharma.' After reciting the verse, he entrusted the True Dharma to Sanavasa, and ordered Madhyantika to expound the great Dharma in Kashmir. (The Venerable One leaped into the void, manifested the eighteen transformations, divided his body into four parts, one offered to the Trayastrimsa Heaven, one offered to the Sagara Dragon Palace, one offered to King Vaisali, and one offered to King Ajatasattu, each building a pagoda).

The Third Patriarch, Venerable Sanavasa

His surname was Visakha, his father was Lin Sheng, his mother was Koshaya, he was a native of Mathura. In the womb for six

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年而生。梵云商諾迦。此云自然服。乃西域九枝秀草名。出則聖人降生。尊者生。而此草出。昔如來行化。至摩突羅國。見一青林。枝葉茂盛語阿難曰。此林地名優留茶。吾滅后一百年。有比丘名商那和修。於此轉妙法輪。后百歲。果誕和修。出家證道。受慶喜尊者法眼。至此林遂降二火龍。龍受三歸。施其地以建梵宮(青林懸記。瑞草知期。以毒破毒。龍何能窺。施地建剎。反被印破)。

尊者化緣既久。思付法者。尋于吒利國。得優波鞠多以為給侍。因問鞠多曰。汝年幾耶。答曰。我年十七。者曰。汝身十七。性十七耶。答曰。師發已白。為發白耶。心白耶。者曰。我但發白。非心白。鞠多曰。我身十七。非性十七。尊者知是法器。后三年。遂為落髮受具。而以法眼付囑之。付法偈曰。非法亦非心。無心亦無法。說是心法時。是法非心法(大小宗師。話作兩橛)。

四祖優波鞠多尊者

吒利國人也。姓首陀。父善意。十七出家。二十證果。

尊者得法已。隨方行化。至摩突羅國。魔宮震動。波旬愁怖。遂竭其魔力。以害正法。尊者入三昧。觀其所由。魔伺便。密持瓔珞。縻之於頸。及尊者出定。乃取人狗蛇三尸。化為華鬘。軟語酬之。魔引頸受。鬘即變為臭尸。蟲蛆壞爛。魔盡其力。竟

【現代漢語翻譯】 現代漢語譯本： 出生時有祥瑞之兆。梵語稱'商諾迦'（Śāṇakavāsa，意為自然服），這裡指的是西域一種名為九枝秀草的草。此草出現則預示聖人降生。尊者出生時，此草便出現。過去如來佛行教化時，曾到摩突羅國，見到一片茂盛的青林，告訴阿難說：'這片林地名為優留茶（Uruvela）。我涅槃后一百年，會有位名叫商那和修（Śāṇavāsa）的比丘在此轉妙法輪。'一百年後，果然誕生了和修，他出家證道，接受了慶喜尊者（Ānanda）的法眼。他來到這片林地，於是降伏了兩條火龍。火龍接受了三歸依，獻出土地以建造梵宮（青林懸記，瑞草知期。以毒破毒，龍何能窺。施地建剎，反被印破）。 尊者教化眾生的因緣已久，考慮尋找傳法之人。他在吒利國找到了優波鞠多（Upagupta）作為侍者。於是問鞠多：'你今年幾歲？'回答說：'我今年十七歲。'尊者說：'是你的身體十七歲，還是你的本性十七歲？'回答說：'師父的頭髮已經白了，是頭髮白了，還是心白了？'尊者說：'我只是頭髮白了，不是心白了。'鞠多說：'我的身體十七歲，不是本性十七歲。'尊者知道他是可以傳法的器皿。三年後，便為他剃度受具足戒，並將法眼傳授給他。傳法偈說：'非法亦非心，無心亦無法。說是心法時，是法非心法（大小宗師，話作兩橛）。' 四祖優波鞠多尊者 是吒利國人。姓首陀（Śūdra），父親是善意。十七歲出家，二十歲證果。 尊者得法后，隨處教化眾生。到達摩突羅國時，魔宮震動，波旬（Pāpīyas）感到憂愁和恐懼，於是竭盡魔力來危害正法。尊者入三昧，觀察事情的緣由。魔伺機偷偷地拿著瓔珞，纏繞在他的脖子上。等到尊者出定后，便取來人、狗、蛇的三具屍體，變化成花鬘，用溫和的言語酬謝他。魔伸長脖子接受，花鬘立刻變成臭尸，蟲蛆腐爛。魔用盡全力，最終...

【English Translation】 English version: At his birth, there were auspicious signs. In Sanskrit, he is called 'Śāṇakavāsa' (meaning natural clothing). This refers to a type of grass called Nine-Branched Auspicious Grass in the Western Regions. Its appearance signifies the birth of a sage. When the Venerable One was born, this grass appeared. In the past, when the Tathagata (如來) was teaching, he arrived at the country of Mathura (摩突羅國) and saw a lush green forest. He said to Ānanda (阿難): 'This forest is called Uruvela (優留茶). One hundred years after my Parinirvana (涅槃), there will be a Bhikkhu (比丘) named Śāṇavāsa (商那和修) who will turn the wonderful Dharma wheel here.' One hundred years later, Śāṇavāsa was indeed born. He left home, attained enlightenment, and received the Dharma Eye from Venerable Ānanda. When he arrived at this forest, he subdued two fire dragons. The dragons took refuge in the Three Jewels (三歸依), and offered the land to build a Brahma palace (The green forest foretold, the auspicious grass knew the time. Using poison to counter poison, how could the dragons see through it? Offering land to build a monastery, instead, they were sealed away). The Venerable One had been teaching for a long time and was considering finding someone to whom to transmit the Dharma. He found Upagupta (優波鞠多) in the country of Ṭāli (吒利國) to be his attendant. He asked Upagupta: 'How old are you?' He replied: 'I am seventeen years old.' The Venerable One said: 'Is it your body that is seventeen, or your nature that is seventeen?' He replied: 'The master's hair is already white, is it the hair that is white, or the mind that is white?' The Venerable One said: 'Only my hair is white, not my mind.' Upagupta said: 'My body is seventeen, not my nature.' The Venerable One knew that he was a vessel for the Dharma. Three years later, he shaved his head, gave him the full precepts, and entrusted him with the Dharma Eye. The Dharma transmission verse says: 'Neither non-Dharma nor mind, without mind also without Dharma. When speaking of this mind-Dharma, this Dharma is not mind-Dharma (Great and small masters, speaking as if they are two separate things).' The Fourth Patriarch, Venerable Upagupta Was a native of the country of Ṭāli. His surname was Śūdra (首陀), and his father was Good Intention (善意). He left home at seventeen and attained enlightenment at twenty. After the Venerable One obtained the Dharma, he taught beings everywhere. When he arrived at the country of Mathura, the demon palace shook, and Pāpīyas (波旬) felt sorrow and fear. Therefore, he exhausted his demonic powers to harm the True Dharma. The Venerable One entered Samadhi (三昧) to observe the cause. The demon seized the opportunity and secretly took a necklace, wrapping it around his neck. When the Venerable One emerged from Samadhi, he took the corpses of a human, a dog, and a snake, transforming them into a garland of flowers, and thanked him with gentle words. The demon stretched out his neck to receive it, and the garland immediately turned into a stinking corpse, with maggots rotting it. The demon exhausted his strength, but ultimately...

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不能脫。乃禮尊者足。哀露懺悔。尊者令歸依三寶。華鬘除。

尊者化導。證果最多。每度一人。以一籌置於石室。其室縱十八肘。廣十二肘。充滿其間。最後有一長者子。名曰香眾。來禮尊者。求出家。尊者問曰。汝身出冢。心出家。答曰。我來出家。非為身心。尊者曰。不為身心。復誰出。答曰。夫出家者。無我我故。無我我故。即心不生滅。心不生滅。即是嘗道。諸佛亦嘗。心無形相。其體亦然。尊者曰。汝當大悟。心自通達。宜依佛法僧。紹隆聖種。即為剃度。授具足戒。仍告之曰。汝父夢金日而生。可名提多迦。如來以大法眼藏。次第傳授。以至於我。今復付汝。聽吾偈曰。心自本來心。本心非有法。有法有本心。非心非本法。

五祖提多迦尊者

摩伽陀國人也。初名香眾。生時。父夢金日。自屋而出。照耀天地。前有大山。諸寶嚴飾。山頂泉涌。滂沱四流。后遇鞠多尊者。為解之曰。寶山者。吾身也。泉涌者。法無盡也。日從屋出者。汝今入道之相也。照耀天地者。汝智慧超越也。因為更今名。梵云提多迦。此云通真量。尊者聞已。踴躍述偈曰。巍巍七寶山。常出智慧泉。回為真法味。能度諸有緣。鞠多尊者。亦說偈曰。我法傳於汝。當現大智慧。金日從屋出。照耀于天地。尊者聞偈

【現代漢語翻譯】 現代漢語譯本 不能脫（指不能脫離某種狀態或境界）。於是禮拜尊者的腳，哀求顯露懺悔之意。尊者讓他皈依三寶（佛、法、僧）。華鬘（huā mán，花環，此處可能指某種裝飾或象徵）被除去。

尊者（指鞠多尊者）教化引導，證得果位的人非常多。每度化一個人，就用一根籌碼放在石室裡。那石室長十八肘，寬十二肘，裡面都放滿了籌碼。最後有一位長者（zhǎng zhě，富有的居士）的兒子，名叫香眾（xiāng zhòng）。來禮拜尊者，請求出家。尊者問他說：『你是身出家，還是心出家？』他回答說：『我來出家，不是爲了身和心。』尊者說：『不爲了身和心，又是爲了誰出家呢？』他回答說：『所謂出家的人，是因為沒有我（wǒ，自我）的執著。沒有我的執著，就是心不生滅。心不生滅，就是常道（cháng dào，永恒的真理）。諸佛也是常住的。心沒有形相，它的本體也是如此。』尊者說：『你應當大悟，心自然通達。應該依靠佛法僧，繼承發揚聖人的種子。』於是為他剃度，授予具足戒（jù zú jiè，佛教中的最高戒律）。並告訴他說：『你父親夢見金色的太陽而生下你，可以取名為提多迦（Dhitika）。如來（Rúlái，佛的稱號之一）以大法眼藏（dà fǎ yǎn zàng，佛法的精髓）次第傳授，以至於我，現在再傳給你。聽我的偈子說：心自本來心，本心非有法。有法有本心，非心非本法。』

五祖提多迦尊者

是摩伽陀國（Mójiātuó guó，古代印度的一個國家）人。最初名叫香眾。出生時，他的父親夢見金色的太陽，從屋裡出來，照耀天地。前面有一座大山，用各種珍寶裝飾，山頂有泉水涌出，四處流淌。後來遇到鞠多尊者（Kùjìduō zūnzhě），為他解釋說：『寶山，就是我的身體。泉水涌出，就是佛法無窮無盡。太陽從屋裡出來，就是你現在入道的象徵。照耀天地，就是你的智慧超越常人。』因此為他更改名字。梵語叫提多迦（Dhitika），這裡翻譯為通真量。尊者聽了之後，高興地說了偈子：巍巍七寶山，常出智慧泉。回為真法味，能度諸有緣。鞠多尊者也說了偈子：我法傳於汝，當現大智慧。金日從屋出，照耀于天地。尊者聽了偈子

【English Translation】 English version He could not detach (referring to not being able to detach from a certain state or realm). Then he prostrated at the feet of the Venerable One, sorrowfully revealing his repentance. The Venerable One instructed him to take refuge in the Three Jewels (Buddha, Dharma, Sangha). The garland (huā mán, flower wreath, possibly referring to some kind of decoration or symbol here) was removed.

The Venerable One (referring to Kukkuta) taught and guided, and many attained enlightenment. Each time he converted someone, he would place a tally in a stone chamber. The chamber was eighteen cubits long and twelve cubits wide, and it was filled with tallies. Finally, there was the son of an elder (zhǎng zhě, wealthy layperson), named Dhītika (xiāng zhòng). He came to pay respects to the Venerable One, requesting to become a monk. The Venerable One asked him, 'Are you renouncing with your body, or with your mind?' He replied, 'I come to renounce, not for the sake of body and mind.' The Venerable One said, 'If not for body and mind, then for whom are you renouncing?' He replied, 'Those who renounce do so because there is no attachment to the self (wǒ, ego). Without attachment to the self, the mind is neither born nor extinguished. The mind neither born nor extinguished, is the eternal path (cháng dào, eternal truth). All Buddhas are also eternal. The mind has no form, and its essence is also like this.' The Venerable One said, 'You should have great enlightenment, and your mind will naturally understand. You should rely on the Buddha, Dharma, and Sangha, and inherit and promote the seeds of the sages.' Then he shaved his head and gave him the full precepts (jù zú jiè, the highest precepts in Buddhism). And he told him, 'Your father dreamed of a golden sun and you were born, so you can be named Dhitika (Dhitika). The Tathagata (Rúlái, one of the titles of the Buddha) has successively transmitted the Great Dharma Eye Treasury (dà fǎ yǎn zàng, the essence of the Buddha's teachings), down to me, and now I pass it on to you. Listen to my verse: The mind is originally the mind itself, the original mind is not a dharma. Having dharma has the original mind, neither mind nor original dharma.'

The Fifth Patriarch, Venerable Dhitika

He was a native of Magadha (Mójiātuó guó, an ancient Indian kingdom). His original name was Dhītika (xiāng zhòng). When he was born, his father dreamed of a golden sun emerging from the house, illuminating heaven and earth. In front of it was a great mountain, adorned with various treasures, and a spring gushed from the top of the mountain, flowing in all directions. Later, he met Venerable Kukkuta (Kùjìduō zūnzhě), who explained to him, 'The treasure mountain is my body. The gushing spring is the endless Dharma. The sun emerging from the house is a symbol of your entering the path now. Illuminating heaven and earth is your wisdom surpassing ordinary people.' Therefore, he changed his name for him. In Sanskrit, it is called Dhitika (Dhitika), which is translated here as 'understanding true measure'. After hearing this, the Venerable One joyfully spoke a verse: The majestic seven-jeweled mountain, constantly produces a spring of wisdom. Returning as the true taste of Dharma, it can liberate all those with affinities. Venerable Kukkuta also spoke a verse: I pass my Dharma to you, you shall manifest great wisdom. The golden sun emerges from the house, illuminating heaven and earth. The Venerable One heard the verse

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。設禮奉持(本法豈繇傳。繇傳本法傳。今傳傳本法。本法本誰傳)。

后至中印度。彼國有八千大仙。彌遮迦為首。聞尊者至。率眾瞻禮。謂尊者曰。昔與師同生梵天。我遇阿私陀仙。授我仙法。師逢十力弟子。修習禪那。自此報分殊途。已經六劫。者曰。支離累劫。誠哉不虛。今可舍邪歸正。以入佛乘。彌遮迦曰。昔阿私陀仙人。授我記云。汝卻後六劫。當遇同學。獲無漏果。今也相遇。非夙緣耶。愿師慈悲。令我解脫。者即度出家。命諸聖授戒。其餘仙眾。始生我慢。尊者示大神通。於是俱發菩提心。一時出家。者乃告彌遮迦曰。昔如來以大法眼藏。密付迦葉。展轉相授。而至於我。我今付汝。當護念之。乃說偈曰。通達本法心。無法無非法。悟了同未悟。無心亦無法。

六祖彌遮迦尊者

中印度人。既傳法已。游化至北天竺國。見雉堞上。有金色祥雲。嘆曰。斯道人氣也。必有大士為吾嗣。乃入城。于阛阓間。有一人。手持酒器。逆而問曰。師何方來。欲往何所。祖曰。從自心來。欲往無處。曰識我手中物否。祖曰。此是觸器而負凈者。曰師識我否。祖曰。我即不識。識即非我。復謂之曰。汝試自稱名氏。吾當示汝本因。彼說偈答曰。我從無量劫。至於生此國。本姓頗羅墮。名字婆須密。

【現代漢語翻譯】 現代漢語譯本：設立禮儀虔誠地奉行（這本法難道是由傳授而來嗎？由傳授而來的是本法，傳授本法的是傳授。現在傳授的是傳授本法，本法最初由誰傳授？）。

後來到達中印度。那裡有八千位大仙，以彌遮迦（Mijiajia，人名）為首。聽說尊者到來，率領眾人瞻仰禮拜，對尊者說：『過去我和您一同出生在梵天，我遇到了阿私陀仙（Asituoxian，人名），傳授我仙法。您遇到了十力（Shili，佛的十種力量）弟子的佛，修習禪那（Channa，禪定），從此命運分道揚鑣，已經過了六劫。』尊者說：『支離破碎地經歷累劫，確實不虛假。現在可以捨棄邪道歸於正道，以進入佛乘。』彌遮迦說：『過去阿私陀仙人，授予我預言說，你往後六劫，當遇到同學，獲得無漏果（Wulouguo，沒有煩惱的果報）。現在我們相遇，難道不是前世的緣分嗎？愿師父慈悲，讓我解脫。』尊者就為他剃度出家，命令諸位聖者為他授戒。其餘的仙眾，開始產生我慢之心。尊者顯示大神力，於是都發起菩提心，一時都出家了。尊者就告訴彌遮迦說：『過去如來將大法眼藏（Dafayanzang，佛法的精髓）秘密地交付給迦葉（Jiaye，佛陀的十大弟子之一），輾轉相授，而傳到我這裡。我現在交付給你，你應當守護它。』於是說偈語道：通達本法心，無法也無非法。悟瞭如同未悟，無心也無法。

六祖彌遮迦尊者

中印度人。已經傳法之後，遊歷教化到北天竺國。看見城墻上，有金色的祥雲，感嘆道：『這是得道之人的氣象啊，必定有大士作為我的繼承人。』於是進入城中，在市場里，有一個人，手裡拿著酒器，迎面走來問道：『師父從哪裡來？想要到哪裡去？』祖師說：『從自心而來，想要到無處可去。』那人說：『認識我手中的東西嗎？』祖師說：『這是接觸過酒器而沾染污穢的人。』那人說：『師父認識我嗎？』祖師說：『我不認識，如果認識就不是我了。』又對他說：『你試著自稱姓名，我當告訴你本來的因緣。』那人說偈語回答道：我從無量劫，直到生到這個國家。本姓是頗羅墮（Poluoduo，姓氏），名字叫婆須密（Posumi，人名）。

【English Translation】 English version: Establish rituals and sincerely uphold them (Is this Dharma transmitted by transmission? What is transmitted is the original Dharma, and the transmission of the original Dharma is transmission. What is transmitted now is the transmission of the original Dharma. Who originally transmitted the original Dharma?).

Later, he arrived in Central India. There were eight thousand great immortals there, led by Mijiajia (name of a person). Hearing of the Venerable's arrival, they led the crowd to pay homage and said to the Venerable, 'In the past, you and I were born together in the Brahma Heaven. I met the immortal Asituoxian (name of a person), who taught me the immortal Dharma. You met the Buddha, a disciple of the Ten Powers (Shili, the ten powers of the Buddha), and practiced Channa (meditation). Since then, our destinies have diverged, and six kalpas have passed.' The Venerable said, 'To have lived through kalpas in a fragmented way is indeed not false. Now you can abandon the heretical path and return to the right path to enter the Buddha vehicle.' Mijiajia said, 'In the past, the immortal Asituoxian gave me a prophecy, saying that six kalpas from now, you will meet a fellow student and attain the fruit of no outflows (Wulouguo, the fruit of no afflictions). Now that we have met, is it not a karmic connection from a previous life? May the master be compassionate and liberate me.' The Venerable then ordained him as a monk and ordered the saints to give him precepts. The rest of the immortals began to develop arrogance. The Venerable displayed great supernatural powers, and then they all aroused the Bodhi mind and became monks at the same time. The Venerable then told Mijiajia, 'In the past, the Tathagata secretly entrusted the Dharma Eye Treasury (Dafayanzang, the essence of the Buddha's teachings) to Kashyapa (Jiaye, one of the Buddha's ten great disciples), which was passed down from teacher to teacher, and has come down to me. Now I entrust it to you, and you should protect it.' Then he spoke a verse: Understanding the mind of the original Dharma, there is neither Dharma nor non-Dharma. Enlightenment is the same as non-enlightenment, no mind is also no Dharma.

The Sixth Patriarch, Venerable Mijiajia

A person from Central India. After transmitting the Dharma, he traveled and taught in North India. Seeing golden auspicious clouds on the city wall, he sighed, 'This is the aura of a person who has attained the Tao, there must be a great being to be my successor.' Then he entered the city, and in the market, there was a person holding a wine vessel in his hand, who came up to him and asked, 'Where does the master come from? Where do you want to go?' The Patriarch said, 'I come from my own mind, and I want to go nowhere.' The man said, 'Do you recognize the thing in my hand?' The Patriarch said, 'This is a person who has touched a wine vessel and is stained with defilement.' The man said, 'Does the master recognize me?' The Patriarch said, 'I do not recognize you, if I recognize you, then it is not me.' He then said to him, 'Try to state your name, and I will tell you your original cause.' The man replied in verse, 'I am from countless kalpas, until I was born in this country. My original surname is Poluoduo (surname), and my name is Posumi (name of a person).'

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祖曰。我師提多迦說。世尊昔游北印度。語阿難言。此國中。吾滅度后三百年。有一聖人。姓頗羅墮。名婆須密。而於禪祖當獲第七。世尊記汝。汝應出家。彼乃置器禮師。側立而言曰。我思往劫。嘗作檀那。獻一如來寶座。彼佛記我曰。汝于賢劫釋迦法中。宣傳至教。今符師說。愿加度脫。祖即與披剃。復圓戒相。乃告之曰。正法眼藏。今付于汝。勿令斷絕。乃說偈曰。無心無可得。說得不名法。若了心非心。始解心心法。

七祖婆須密尊者

北天竺國人。嘗服凈衣。執酒器。遊行里閈。或吟或嘯。人謂之狂。及遇彌遮迦尊者。宣如來往志。自省前緣。投器出家受法。行化至迦摩羅國。廣興佛事。於法座前。忽有智者。自稱我名佛陀難提。今與師論義。祖曰。仁者論即不義。義即不論。若擬論義。終非義論。難提知師義勝。心即欽服。曰我願求道。[雨/活]甘露味。祖遂與剃度而授具戒。復告之曰。如來正法眼藏。我今付汝。汝當護持。乃說偈曰。心同虛空界。示等虛空法。證得虛空時。無是無非法。

時梵王帝釋。及諸天眾。俱來作禮。而說偈言。賢劫眾聖祖。而當第七位。尊者哀念我。請為宣佛地。尊者從三昧起。示眾曰。我所得法而非有故。若說佛地。離有無故。語已。還入三昧。示涅

【現代漢語翻譯】 現代漢語譯本 祖師說：『我的老師提多迦（Tittaka）曾說，世尊（釋迦牟尼佛）過去遊歷北印度時，告訴阿難（Ananda）說：「在這個國家中，我滅度后三百年（指佛滅后三百年），會有一位聖人，姓頗羅墮（Bharadvaja），名叫婆須密（Vasumitra），他將在禪宗中成為第七祖。」世尊已經預言了你，你應該出家。』婆須密於是放置酒器，向彌遮迦（Micchaka）行禮，站在一旁說：『我回憶往昔，曾經做過佈施，獻給如來（Tathagata）一個寶座。那位佛（Buddha）預言我說：「你將在賢劫（Bhadrakalpa）釋迦（Sakya）的佛法中，宣傳至上的教義。」現在符合老師所說，希望您能度化我。』祖師便為他剃度，並授予具足戒。然後告訴他說：『正法眼藏（Saddharma-caksu），現在交付給你，不要讓它斷絕。』於是說了偈語：『無心也無所得，說出來的就不是法。如果明白了心不是心，才開始瞭解心心相印的法。』

第七祖婆須密尊者

是北天竺國（Northern India）人。他經常穿著乾淨的衣服，拿著酒器，在街巷裡遊蕩，有時吟唱，有時呼嘯，人們認為他瘋了。等到遇到彌遮迦尊者（Micchaka），聽他宣說如來（Tathagata）往昔的預言，自己反省前世的因緣，於是丟掉酒器出家受法。他游化到迦摩羅國（Kamarupa），廣興佛事。在法座前，忽然來了一位智者，自稱名叫佛陀難提（Buddhanandi），說：『現在要和您論義。』祖師說：『仁者，論就是不義，義就是不論。如果想要論義，最終也不是真正的義論。』佛陀難提（Buddhanandi）知道祖師的義理勝過自己，心中便欽佩信服，說：『我願意求道，品嚐甘露的味道。』祖師於是為他剃度並授予具足戒，又告訴他說：『如來（Tathagata）正法眼藏（Saddharma-caksu），我現在交付給你，你應當護持。』於是說了偈語：『心如同虛空一樣廣大，所顯示的也如同虛空一樣的法。證悟到虛空的時候，就沒有是也沒有非。』

當時梵王（Brahma）、帝釋（Indra），以及諸天眾，都來作禮，並說了偈語：『您是賢劫（Bhadrakalpa）的眾聖祖，將成為第七位祖師。尊者您哀憐我們，請為我們宣說佛地。』尊者從三昧（Samadhi）中起身，向大眾開示說：『我所得到的法並非實有，如果要說佛地，那就是遠離有和無。』說完，又回到三昧（Samadhi）中，示現涅槃（Nirvana）。

【English Translation】 English version The Patriarch said, 'My teacher Tittaka said that the World Honored One (Sakyamuni Buddha), in the past, while traveling in Northern India, told Ananda, "In this country, three hundred years after my Nirvana (death), there will be a sage named Bharadvaja, with the given name Vasumitra, who will become the seventh Patriarch in the Chan lineage." The World Honored One has already foretold you, you should renounce the household life.' Thereupon, Vasumitra put down his wine vessel, paid respects to Micchaka, and stood aside, saying, 'I recall in past kalpas (aeons), I once made a Dana (offering), offering a jeweled seat to a Tathagata (Buddha). That Buddha foretold me, saying, "In the Sakya Dharma (teachings) of the Bhadrakalpa (Fortunate Aeon), you will propagate the supreme teachings." Now it aligns with what my teacher says, I hope you can liberate me.' The Patriarch then shaved his head and bestowed upon him the complete precepts. He then told him, 'The Saddharma-caksu (Treasury of the Eye of the True Dharma), I now entrust to you, do not let it be cut off.' Then he spoke the verse: 'No-mind, nothing to be attained, what can be spoken is not the Dharma. If you understand that mind is not mind, then you begin to understand the Dharma of mind-to-mind transmission.'

The Seventh Patriarch, Venerable Vasumitra

Was a native of Northern India. He often wore clean clothes, carried a wine vessel, and wandered through the streets, sometimes chanting, sometimes howling, people thought he was mad. When he met Venerable Micchaka, and heard him proclaim the Tathagata's (Buddha) past prophecies, he reflected on his past causes and conditions, and then discarded the wine vessel and renounced the household life to receive the Dharma. He traveled and transformed beings in Kamarupa, extensively promoting Buddhist affairs. In front of the Dharma seat, suddenly a wise man came, claiming to be named Buddhanandi, saying, 'Now I will debate with you.' The Patriarch said, 'Benevolent one, debate is non-righteous, righteousness is non-debate. If you intend to debate, it will ultimately not be a true debate of righteousness.' Buddhanandi knew that the Patriarch's righteousness surpassed his own, and his heart was filled with admiration and conviction, saying, 'I wish to seek the Dao (path), and taste the flavor of Amrita (nectar).' The Patriarch then shaved his head and bestowed upon him the complete precepts, and then told him, 'The Tathagata's (Buddha) Saddharma-caksu (Treasury of the Eye of the True Dharma), I now entrust to you, you should protect and uphold it.' Then he spoke the verse: 'The mind is like the realm of empty space, what is shown is like the Dharma of empty space. When you realize empty space, there is neither is nor is not.'

At that time, Brahma (the King of Brahma Heaven), Indra (the King of Devas), and all the Devas (heavenly beings) came to pay respects, and spoke the verse: 'You are the ancestral teacher of the many sages of the Bhadrakalpa (Fortunate Aeon), and will become the seventh Patriarch. Venerable One, have compassion on us, please proclaim the Buddha-ground for us.' The Venerable One arose from Samadhi (meditative absorption), and instructed the assembly, saying, 'The Dharma I have attained is not something that exists, if you want to talk about the Buddha-ground, it is apart from existence and non-existence.' Having spoken, he returned to Samadhi (meditative absorption), and manifested Nirvana (final liberation).

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槃相。難提即于座起七寶塔。以葬全身。是定王十九年辛未歲也。

八祖佛陀難提尊者

迦摩羅國人。姓瞿曇氏。頂有肉髻。辨捷無礙。受婆須蜜尊者法。行化至提伽國。毗舍羅家。見舍上有白光上騰。謂其徒曰。此家有聖人。口無言說。真大乘器。不行四衢。知觸穢耳。長者出致禮。問何所須。祖曰。我求侍者。長者曰。我有一子。名伏䭾蜜多。年已五十。口未曾言。足未曾履。祖曰。如汝所說。真吾弟子。伏䭾聞之。遽起禮拜。而說偈曰。父母非我親。誰是最親者。諸佛非我道。誰是最道者。祖以偈答曰。汝言與心親。父母非可比。汝行與道合。諸佛心即是。外求有相佛。與汝不相似。欲識汝本心。非合亦非離。伏䭾聞偈已。便行七步。祖曰。此子昔曾值佛。悲願廣大。慮父母愛情難捨。故不言不履耳。長者遂舍令出家。祖尋授具戒。付法說偈曰。虛空無內外。心法亦如此。若了虛空故。是達真如理(一語便知歸。不負生來肉髻)。

九祖伏䭾蜜多尊者

提伽國人。姓毗舍羅。行化至中印度。有長者香蓋。攜一子而來。瞻禮曰。此子處胎六十歲。(正宗作十六)嘗有一仙。謂此兒骨相非嘗。今遇尊者。可舍令出家。祖即與落髮。羯磨之際。祥光燭座。感舍利三十粒現前。自此精進忘疲。

【現代漢語翻譯】 現代漢語譯本： 槃相（圓寂）。難提（佛陀難提尊者）隨即在座位上建造了一座七寶塔，用來安葬全身。那是定王十九年辛未歲（公元571年）。

第八祖 佛陀難提尊者（Buddhanandi）：

是迦摩羅國人，姓瞿曇氏。頭頂有肉髻（佛頂的隆起）。辯才敏捷，沒有阻礙。接受了婆須蜜尊者（Vasumitra）的佛法。游化到提伽國，在毗舍羅家，看見房屋上有白光向上升騰，對他的弟子們說：『這家有聖人，口裡沒有言語，是真正的大乘根器。不走四通八達的道路，是知道接觸會污穢自身。』長者出來致禮，問需要什麼。祖師說：『我求一個侍者。』長者說：『我有一個兒子，名叫伏䭾蜜多（Buddhamitra），年齡已經五十歲，口裡未曾說過話，腳未曾走過路。』祖師說：『像你所說的，真是我的弟子。』伏䭾蜜多聽了這話，立刻起身禮拜，並且說了偈語：『父母不是我最親的人，誰才是最親的人？諸佛不是我的道，誰才是最真的道？』祖師用偈語回答說：『你說言語與心親近，父母不能相比。你行走與道相合，諸佛的心就是道。向外尋求有相的佛，與你的本性不相似。想要認識你的本心，不是聚合也不是分離。』伏䭾蜜多聽了偈語后，便走了七步。祖師說：『這個孩子過去曾經遇到佛，悲願廣大，考慮到父母的愛情難以割捨，所以不說話不走路罷了。』長者於是捨棄他讓他出家。祖師隨即為他授具足戒，付法並說了偈語：『虛空沒有內外，心法也是如此。如果瞭解虛空的道理，就是通達真如的理體（一句話便知道歸宿，不辜負生來就有的肉髻）。』

第九祖 伏䭾蜜多尊者（Buddhamitra）：

是提伽國人，姓毗舍羅。游化到中印度。有長者香蓋，帶著一個兒子前來，瞻仰禮拜說：『這個孩子在母胎里待了六十歲（有的版本說是十六歲），曾經有一位仙人說這個孩子的骨相不尋常，現在遇到尊者，可以捨棄他讓他出家。』祖師就給他剃了頭髮。羯磨（受戒儀式）的時候，吉祥的光芒照亮座位，感應到三十粒舍利出現在面前。從此精進修行忘記疲勞。

【English Translation】 English version: Parinirvana (Passing away). Nandi (Venerable Buddhanandi) then built a seven-jeweled stupa on the seat to bury his entire body. That was the Xinwei year (571 AD) of the nineteenth year of King Ding.

The Eighth Patriarch, Venerable Buddhanandi:

Was a native of Kamara, with the surname Gautama. He had a fleshy protuberance on the top of his head (ushnisha). He was quick-witted and unhindered. Having received the Dharma from Venerable Vasumitra, he traveled and transformed beings to the country of Tiga. At the home of Visala, he saw a white light rising from the house and said to his disciples, 'This family has a sage who is without speech, a true vessel of the Great Vehicle. He does not walk on the main roads, knowing that contact will defile him.' The elder came out to pay respects and asked what he needed. The Patriarch said, 'I seek an attendant.' The elder said, 'I have a son named Buddhamitra, who is fifty years old, has never spoken a word, and has never walked.' The Patriarch said, 'As you say, he is truly my disciple.' Buddhamitra, upon hearing this, immediately rose and bowed, and spoke a verse: 'Parents are not my closest relatives, who is the closest? The Buddhas are not my path, who is the truest path?' The Patriarch answered with a verse: 'You say speech is close to the mind, parents cannot compare. Your actions are in accord with the Path, the minds of all Buddhas are the Path. Seeking an external Buddha with form, is not similar to your true nature. If you wish to know your original mind, it is neither together nor apart.' After hearing the verse, Buddhamitra took seven steps. The Patriarch said, 'This child once encountered a Buddha in the past, and his vows of compassion are vast. Fearing that the love of his parents would be difficult to relinquish, he does not speak or walk.' The elder then relinquished him to become a monk. The Patriarch then bestowed the full precepts upon him, transmitted the Dharma, and spoke a verse: 'Emptiness has no inside or outside, the Dharma of the mind is also like this. If one understands the principle of emptiness, one attains the truth of Suchness (with one word, one knows where to return, not failing the fleshy protuberance one was born with).'

The Ninth Patriarch, Venerable Buddhamitra:

Was a native of Tiga, with the surname Visala. He traveled and transformed beings to Central India. There was an elder named Xiang Gai, who brought a son and paid respects, saying, 'This child has been in the womb for sixty years (some versions say sixteen). Once, a sage said that this child's bone structure is extraordinary. Now that he has met the Venerable One, he can be relinquished to become a monk.' The Patriarch then shaved his head. During the Karma (ordination ceremony), auspicious light illuminated the seat, and thirty relics appeared. From then on, he practiced diligently, forgetting fatigue.

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未幾祖遂付法。說偈曰。真理本無名。應名顯真理。受得真實法。非真亦非偽。付法已。即入滅盡三昧。而般涅槃。眾以香油旃檀阇維。收舍利。建塔于那爛陀寺。即敬王甲寅歲。

十祖脅尊者

中印度人。姓氏未詳。處胎六十年。將誕之夕。母夢白象。載一寶座。座置一明珠入門。乃生。生而神光燭室。體有奇香。及長。雖穀食。絕無穢滓。本名難生。后侍九祖。執侍左右。未嘗睡眠。謂其脅不至席。遂號脅尊者。初至華氏國。憩一樹下。右手指地而告眾曰。此地變金色。當有聖人入會。言訖。即變金色。時有長者子。富那夜奢。合掌前立。祖問曰。汝從何來。曰我心非往。祖曰。汝何處住。曰我心非止。祖曰。汝不定耶。曰諸佛亦然。祖曰。汝非諸佛。曰諸佛亦非。祖即度出家。復具戒品。而付法說偈曰。真體自然真。因真說有理。領得真真法。無行亦無止。付法已。即現神變而入涅槃。化火自焚。四眾各以衣裓盛舍利。隨處建塔(脅不至席。脊樑鐵鑄。踏翻金色地。覷破佛祖機)。

十一祖富那夜奢尊者

華氏國人。姓瞿曇氏。遇脅尊者。遂授法。祖教被無量。得果者。且五百矣。后至波羅柰國。有一長者。來趣其會。祖謂眾曰。汝等識此來者耶。佛記聖者馬鳴。紹吾法者也。於是馬

【現代漢語翻譯】 現代漢語譯本： 沒過多久，第九祖（迦葉彌尊者）就傳法于第十祖（脅尊者）。說偈語道：『真理原本沒有名稱，爲了應和（世俗）才假名顯示真理。領受了這真實之法，就既不是真也不是假。』傳法完畢，第九祖（迦葉彌尊者）就進入滅盡三昧，而般涅槃（圓寂）。大眾用香油和旃檀火化（他的遺體），收取捨利，在那爛陀寺建塔供奉。時為敬王甲寅年（時間待考）。

第十祖 脅尊者（Parsva）

中印度人，姓氏不詳。在母胎中待了六十年。將要出生那天晚上，他的母親夢見一頭白象，馱著一個寶座，寶座上放著一顆明珠，進入家門，於是就生下了脅尊者（Parsva）。出生時神光照亮整個房間，身體散發著奇異的香味。長大后，雖然吃五穀雜糧，卻沒有排泄污穢之物。原本名叫難生。後來侍奉第九祖（迦葉彌尊者），在他左右服侍，從不睡覺，人們說他的脅部從不挨著蓆子，於是就號稱脅尊者（Parsva）。最初來到華氏國，在一棵樹下休息，用右手指著地面告訴眾人說：『這塊土地將變成金色，應當有聖人來此聚會。』說完，這塊地立刻變成金色。當時有一位長者的兒子，名叫富那夜奢（Punyayashas），合掌站在前面。脅尊者（Parsva）問他說：『你從哪裡來？』富那夜奢（Punyayashas）回答說：『我的心沒有來處。』脅尊者（Parsva）問：『你住在哪裡？』富那夜奢（Punyayashas）回答說：『我的心沒有住處。』脅尊者（Parsva）問：『你沒有定性嗎？』富那夜奢（Punyayashas）回答說：『諸佛也是這樣。』脅尊者（Parsva）說：『你不是諸佛。』富那夜奢（Punyayashas）回答說：『諸佛也不是（實有）。』脅尊者（Parsva）於是為他剃度出家，又授具足戒，並且傳法，說偈語道：『真體自然是真，因為真才說有理。領悟了這真真的法，就沒有行為也沒有停止。』傳法完畢，脅尊者（Parsva）就顯現神通變化而入涅槃（圓寂），化為火焰自身焚燒。四眾弟子各自用衣角盛裝舍利，隨處建塔供奉。（脅部不挨席，脊樑如同鐵鑄，踏翻金色地，看破佛祖的玄機）。

第十一祖 富那夜奢尊者（Punyayashas）

華氏國人，姓瞿曇氏。遇到脅尊者（Parsva），於是接受了他的傳法。富那夜奢尊者（Punyayashas）的教化普及無量眾生，證得果位的，有五百多人。後來來到波羅柰國，有一位長者，前來參加法會。富那夜奢尊者（Punyayashas）對眾人說：『你們認識這位來者嗎？佛曾經預言，聖者馬鳴（Ashvaghosa）將繼承我的佛法。』於是馬鳴（Ashvaghosa）

【English Translation】 English version: Not long after, the Ninth Patriarch (Kasyapa) transmitted the Dharma. He spoke a verse saying: 'True principle originally has no name; it is named to reveal the true principle. Receiving this true Dharma, it is neither true nor false.' After transmitting the Dharma, the Ninth Patriarch (Kasyapa) entered the Samadhi of Cessation and passed into Parinirvana (final extinction). The assembly cremated (his body) with fragrant oils and sandalwood, collected the relics, and built a stupa at Nalanda Temple. This was in the year of Jia Yin (year to be determined) of King Jing.

The Tenth Patriarch, Venerable Parsva (Flank)

A native of Central India, his family name is unknown. He remained in his mother's womb for sixty years. On the eve of his birth, his mother dreamed of a white elephant carrying a jeweled seat, with a bright pearl placed on the seat, entering her door. Then he was born. At birth, a divine light illuminated the room, and his body emitted a strange fragrance. As he grew, although he ate grains, he had no impure excretions. Originally named Nan Sheng (Difficult to be Born). Later, he served the Ninth Patriarch (Kasyapa), attending to him on his left and right, never sleeping. People said that his flank never touched the mat, so he was called Venerable Parsva (Flank). He first came to Hua Shi Kingdom and rested under a tree. He pointed to the ground with his right finger and told the assembly: 'This land will turn golden, and a sage should come to this gathering.' As soon as he finished speaking, the land immediately turned golden. At that time, there was a son of an elder, named Punyayashas, who stood in front with his palms together. Venerable Parsva (Flank) asked him: 'Where do you come from?' Punyayashas replied: 'My mind has no coming.' Venerable Parsva (Flank) asked: 'Where do you dwell?' Punyayashas replied: 'My mind has no dwelling.' Venerable Parsva (Flank) asked: 'Are you not settled?' Punyayashas replied: 'All Buddhas are like this.' Venerable Parsva (Flank) said: 'You are not a Buddha.' Punyayashas replied: 'Buddhas are also not (substantial).' Venerable Parsva (Flank) then tonsured him and ordained him, and transmitted the Dharma, speaking a verse saying: 'The true substance is naturally true; because of the true, one speaks of principle. Understanding this truly true Dharma, there is no action and no cessation.' After transmitting the Dharma, Venerable Parsva (Flank) manifested spiritual transformations and entered Nirvana (final extinction), transforming into flames and self-immolating. The fourfold assembly each used the corners of their robes to hold the relics, building stupas everywhere to enshrine them. (His flank never touched the mat, his spine was like cast iron, he overturned the golden ground, and saw through the mechanism of the Buddhas and Patriarchs).

The Eleventh Patriarch, Venerable Punyayashas (Merit and Fame)

A native of Hua Shi Kingdom, with the family name Gautama. He met Venerable Parsva (Flank) and received the Dharma from him. Venerable Punyayashas's (Merit and Fame) teachings spread to countless beings, and more than five hundred attained the fruit. Later, he came to the country of Varanasi, and an elder came to join the assembly. Venerable Punyayashas (Merit and Fame) said to the assembly: 'Do you recognize this comer? The Buddha once predicted that the sage Ashvaghosa (Horse Cry) will inherit my Dharma.' Then Ashvaghosa (Horse Cry)

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鳴致禮問曰。我欲識佛。何者即是。祖曰。汝欲識佛。不識者是。彼曰。佛既不識。焉知是乎。祖曰。既不識佛。焉知不是。曰此是鋸義。祖曰。彼是木義。祖問鋸義者何。曰與師平出。馬鳴卻問木義者何。祖曰。汝被我解。馬鳴豁然省悟。遂求剃度。祖謂眾曰。此大士者。昔為毗舍利國王。以其國有一類裸人。如馬裸露。王遂運神通。分身為蠶。以衣之。後生中印度。馬人感戀悲鳴。故號馬鳴。如來懸記。滅度后六百年。馬鳴當於波羅柰國。摧伏異道。度人無量。今正是時。遂付法偈曰。迷悟如隱顯。明暗不相離。今付隱顯法。非一亦非二(寔義熾然。無錯無誤。說甚麼感戀悲鳴。二與非二)。

十二祖馬鳴大士者

波羅柰國人也。亦名功勝。以有作無作諸功德。最為殊勝。故名焉。既受法于夜奢尊者。後於華氏國。轉妙法輪。忽有老人。座前仆地。祖謂眾曰。此非庸流。當有異相。言訖不見。俄從地涌出一金色人。復化為女子。右手指祖而說偈曰。稽首長老尊。當受如來記。今於此地上。宣通第一義。說偈已。瞥然不見。祖曰。將有魔來。與吾較力。有頃。風雨暴至。天地晦冥。祖曰。魔之來信矣。吾當除之。即指空中。現一大金龍。奮發威神。震動山嶽。祖儼然于座。魔事隨滅。經七日。有一小蟲

【現代漢語翻譯】 現代漢語譯本： 馬鳴致禮問道：『我想認識佛，哪個才是佛呢？』祖師說：『你想認識佛，不認識的那個就是。』馬鳴說：『佛既然不認識，怎麼知道就是佛呢？』祖師說：『既然不認識佛，又怎麼知道不是佛呢？』馬鳴說：『這是鋸子的含義。』祖師說：『那是木頭的含義。』祖師問馬鳴鋸子的含義是什麼，馬鳴說：『和師父您一樣平等地顯現出來。』馬鳴反問木頭的含義是什麼，祖師說：『你被我理解了。』馬鳴豁然醒悟，於是請求剃度。祖師對眾人說：『這位大士，過去是毗舍離國的國王，因為他的國家有一種裸體的人，像馬的陰部一樣。國王於是運用神通，分身為蠶，給他們穿上衣服。後來轉生到中印度，馬人感念他的恩情而悲鳴，所以號稱馬鳴。如來（Tathagata）曾經預言，滅度后六百年，馬鳴將會在波羅奈國，摧伏異端，度化無量的人。現在正是時候。』於是付法偈說：『迷惑和覺悟就像隱藏和顯現，光明和黑暗不相分離。現在傳授這隱藏和顯現的法，不是一，也不是二。（實義熾盛，沒有錯謬，說什麼感念悲鳴，二與非二）。』

第十二祖馬鳴大士， 是波羅奈國人。也叫功勝，因為他所具有的有為和無為的各種功德，最為殊勝，所以這樣稱呼他。他從夜奢尊者那裡接受了佛法，後來在華氏國，轉動微妙的法輪。忽然有一個老人，倒在座位前。祖師對眾人說：『這個人不是普通人，應當有奇異的相貌。』說完就不見了。一會兒從地裡涌出一個金色的人，又變化成女子，右手指著祖師說偈語：『稽首長老尊，當受如來記。今於此地上，宣通第一義。』說完偈語，忽然不見。祖師說：『將有魔來，與我較量。』過了一會兒，風雨大作，天地昏暗。祖師說：『魔的到來是確實的了，我應當除去他。』就指向空中，現出一條大金龍，奮發威猛的神力，震動山嶽。祖師端坐在座位上，魔事隨即消滅。過了七天，有一隻小蟲

【English Translation】 English version: Maming paid respects and asked: 'I wish to know the Buddha (Buddha), which one is it?' The Patriarch (Patriarch) said: 'If you wish to know the Buddha, that which does not know is it.' He said: 'Since the Buddha is not known, how can one know it is?' The Patriarch said: 'Since one does not know the Buddha, how can one know it is not?' He said: 'This is the meaning of the saw.' The Patriarch said: 'That is the meaning of the wood.' The Patriarch asked what the meaning of the saw was. He said: 'Appearing equally with the master.' Maming then asked what the meaning of the wood was. The Patriarch said: 'You are understood by me.' Maming suddenly awakened and sought ordination. The Patriarch said to the assembly: 'This great being was formerly the king of Vaishali, because there was a type of naked people in his country, like the genitals of a horse. The king then used his supernatural powers to transform himself into silkworms to clothe them. Later, he was reborn in Central India, and the horse-people, feeling grateful, cried out, hence the name Maming. The Tathagata (Tathagata) once prophesied that six hundred years after his passing, Maming would be in the country of Varanasi, subduing heretical paths and saving countless people. Now is the time.' Then he passed on the Dharma verse, saying: 'Delusion and enlightenment are like hiding and revealing, light and darkness are inseparable. Now I pass on this Dharma of hiding and revealing, neither one nor two. (The true meaning is blazing, without error, what is there to say about feeling grateful and crying out, two and not two?).'

The Twelfth Patriarch, the Great Master Maming, was a person from the country of Varanasi. He was also called Gong Sheng, because the various merits he possessed, both conditioned and unconditioned, were the most outstanding, hence the name. Having received the Dharma from Venerable Yeshe, he later turned the wonderful Dharma wheel in the country of Huashi. Suddenly, an old man fell in front of the seat. The Patriarch said to the assembly: 'This person is not ordinary, he should have a strange appearance.' After speaking, he disappeared. A moment later, a golden person emerged from the ground, and transformed into a woman, pointing at the Patriarch with her right finger and saying a verse: 'I bow to the venerable elder, who will receive the Tathagata's prediction. Now on this ground, proclaim the supreme meaning.' After reciting the verse, she suddenly disappeared. The Patriarch said: 'A demon will come to contend with me.' After a while, a violent storm arose, and the heavens and earth were darkened. The Patriarch said: 'The arrival of the demon is certain, I should remove him.' He then pointed to the sky, and a great golden dragon appeared, unleashing its mighty power, shaking the mountains. The Patriarch sat upright on his seat, and the demonic events were immediately extinguished. After seven days, a small insect

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。大若蟭螟。潛形座下。祖以手取之。示眾曰。斯乃魔之所變。盜聽吾法耳。放之令去。魔不能動。祖告之曰。汝但歸依三寶。即得神通。遂複本形。作禮懺悔。祖問曰。汝名誰耶眷屬多少。曰我名迦毗摩羅。有三千眷屬。祖曰。盡汝神力。變化若何。曰我化巨海。極為小事。祖曰。汝化性海得否。曰何為性海。我未嘗知。祖即為說性海曰。山河大地。皆依建立。三昧六通。由茲發現。迦毗摩羅聞言。遂發信心。與徒眾三千。俱求剃度。祖乃召五百羅漢。與授具戒。復告之曰。如來大法眼藏。今當付汝。汝聽偈言。隱顯即本法。明暗元不二。今付悟了法。非取亦非離(露出空中爪牙。摧伏大幻冤敵。藉得一番神通。魔佛到此皆息)。

十三祖迦毗摩羅尊者

華氏國人也。初為外道。有徒三千。通諸異論。後於馬鳴尊者得法。領徒至西印度。彼有太子。名云自在。仰尊者名。請于宮中供養。祖曰。如來有教。沙門不得親近國王大臣。有勢之家。太子曰。今我國城之北。有大山焉。山有一石窟。可禪寂於此否。祖曰諾。即入彼山。行數里。逢一大蟒。祖直前不顧。盤繞祖身。祖因與授三歸依。蟒聽訖而去。祖將至石窟。復有一老人。素服而出。合掌問訊。祖曰。汝何所止。答曰。我昔嘗為比丘。多樂寂靜。有

【現代漢語翻譯】 現代漢語譯本：小到像蟭螟（一種小蟲）。隱藏身形在座位下。祖師用手抓住它。向眾人展示說：『這是魔所變化的，來偷聽我的佛法。』放了它讓它離開。魔卻不能動彈。祖師告訴它說：『你只要歸依三寶，就能得到神通。』於是恢復了本來的形狀，行禮懺悔。祖師問：『你叫什麼名字？有多少眷屬？』回答說：『我名叫迦毗摩羅（Kapimala），有三千眷屬。』祖師說：『用盡你的神力，能變化成什麼？』回答說：『我變化成巨大的海，是極小的事情。』祖師說：『你能變化性海嗎？』回答說：『什麼是性海？我從未聽說過。』祖師就為他說性海：『山河大地，都依它建立。三昧（Samadhi，佛教中的一種精神集中狀態）六通（Abhijñā，佛教中的六種超自然能力），由它而發現。』迦毗摩羅（Kapimala）聽了這些話，就發起了信心，與三千徒眾，都請求剃度。祖師於是召集五百羅漢（Arhat，佛教中已證得阿羅漢果位的修行者），為他們授了具足戒。又告訴他們說：『如來（Tathāgata，佛的稱號之一）大法眼藏，現在應當傳付給你們。你們聽我的偈語：隱沒和顯現就是根本的佛法，光明和黑暗原本不是二元對立的。現在傳付給你們悟了的佛法，不是獲取也不是舍離（露出空中爪牙，摧伏巨大的虛幻敵人，憑藉得到一番神通，魔和佛到這裡都停止了）。』 第十三祖迦毗摩羅尊者（Kapimala） 是華氏國人。起初是外道，有三千徒弟，通曉各種不同的理論。後來在馬鳴尊者（Aśvaghoṣa）那裡得到佛法。帶領徒弟到西印度。那裡有一位太子，名叫云自在，仰慕尊者（Kapimala）的名聲，請到宮中供養。祖師說：『如來（Tathāgata）有教導，沙門（Śrāmaṇa，佛教出家人的通稱）不得親近國王大臣，有權勢的家族。』太子說：『現在我國都城的北面，有一座大山，山裡有一個石窟，可以在那裡禪修嗎？』祖師說：『可以。』就進入那座山。走了幾里路，遇到一條大蟒蛇。祖師直接向前走毫不顧忌，蟒蛇盤繞祖師的身體。祖師因此為它授三歸依（皈依佛、皈依法、皈依僧）。蟒蛇聽完就離開了。祖師將要到石窟時，又有一位老人，穿著白色的衣服出來，合掌問訊。祖師問：『你住在哪裡？』回答說：『我以前曾經是比丘（Bhikṣu，佛教出家男眾），大多喜歡清靜，有

【English Translation】 English version: As small as a midge. Hiding its form beneath the seat. The Patriarch seized it with his hand. Showing it to the assembly, he said: 'This is what a demon transforms into, to steal and listen to my Dharma.' He released it to leave. The demon could not move. The Patriarch told it: 'You only need to take refuge in the Three Jewels, and you will obtain supernatural powers.' Thereupon it resumed its original form, prostrated and repented. The Patriarch asked: 'What is your name? How many are your kin?' It replied: 'My name is Kapimala, and I have three thousand kin.' The Patriarch said: 'Exhausting your divine power, what can you transform into?' It replied: 'My transforming into a giant sea is an extremely small matter.' The Patriarch said: 'Can you transform the nature-sea?' It replied: 'What is the nature-sea? I have never known it.' The Patriarch then spoke of the nature-sea, saying: 'Mountains, rivers, and the great earth, all rely on it for establishment. Samadhi (Samadhi, a state of mental concentration in Buddhism) and the six superknowledges (Abhijñā, six kinds of supernatural powers in Buddhism), arise from it.' Kapimala, hearing these words, then generated faith, and with his three thousand followers, all requested ordination. The Patriarch then summoned five hundred Arhats (Arhat, a Buddhist who has attained the state of Arhat), and conferred upon them the complete precepts. He further told them: 'The Tathāgata's (Tathāgata, one of the titles of the Buddha) great Dharma-eye treasury, I shall now entrust to you. Listen to my verse: Concealment and manifestation are the fundamental Dharma. Light and darkness are originally not dualistic. Now I entrust to you the enlightened Dharma, which is neither grasping nor abandoning (Revealing claws and fangs in the sky, crushing the great illusory enemy, relying on obtaining a measure of supernatural power, demons and Buddhas both cease here).' The Thirteenth Patriarch, Venerable Kapimala Was a native of the country of Hwa. Initially, he was a follower of external paths, with three thousand disciples, versed in various different theories. Later, he obtained the Dharma from Venerable Aśvaghoṣa. Leading his disciples to West India. There was a prince there, named Cloud-Free, who admired the Venerable's (Kapimala) name, and invited him to the palace for offerings. The Patriarch said: 'The Tathāgata (Tathāgata) has taught that Śrāmaṇas (Śrāmaṇa, a general term for Buddhist renunciates) should not be close to kings, ministers, or powerful families.' The prince said: 'Now, to the north of my country's city, there is a great mountain, and in the mountain there is a stone cave. Can one meditate in seclusion there?' The Patriarch said: 'Yes.' He then entered that mountain. After walking several miles, he encountered a large python. The Patriarch walked straight ahead without regard, and the python coiled around the Patriarch's body. The Patriarch then conferred upon it the Three Refuges (taking refuge in the Buddha, the Dharma, and the Sangha). The python listened and then left. As the Patriarch was about to reach the stone cave, an old man, dressed in white, came out and greeted him with palms together. The Patriarch asked: 'Where do you dwell?' He replied: 'I was once a Bhikṣu (Bhikṣu, a Buddhist monk), and mostly enjoyed tranquility, having

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初學比丘。數來請益。而我煩于應答。起嗔恨想。命終墮為蟒身。住是窟中。今已千載。適遇尊者。獲聞戒法。故來謝耳。祖問曰。此山更有何人居止。曰此去十里。有大樹。蔭覆五百大龍。其樹王名龍樹。嘗為龍眾說法。我亦聽受耳。祖遂與徒眾詣彼。龍樹出迎。曰深山孤寂。龍蟒所居。大德至尊。何枉神足。祖曰。吾非至尊。來訪賢者。龍樹默唸曰。此師得決定性。明道眼否。是大聖。繼真乘否。祖曰。汝雖心語。我已意知。但辦出家。何慮吾之不聖。龍樹聞已悔謝。祖即與度脫。及五百龍眾。俱受具戒。復告曰。如來大法眼藏。今付囑汝。諦聽偈言。非隱非顯法。說是真實際。悟此隱顯法。非愚亦非智(巨蟒皈依毒龍受戒。神通智力則不無。非隱非顯法。未夢見在)。

十四祖龍樹尊者

亦名龍勝。少則能誦四韋陀。長而善知眾藝。才辯神明。出家入石窟。棲止龍樹。為龍眾所歸。遇摩羅尊者付法。后至南印度。彼國之人。多信福業。祖為說法。𨔛相謂曰。人有福業。世間第一。徒言佛性。誰能睹之。祖曰。汝欲見佛性。先須除我慢。彼人曰。佛性大小。祖曰。非大非小。非廣非狹。無福無報。不死不生。彼聞理勝。悉回初心。祖復于座上現自在身。如滿月輪。一切眾。惟聞法音。不睹祖相。彼眾

【現代漢語翻譯】 現代漢語譯本 一位剛開始修行的比丘經常來向我請教，我因為厭煩于應答，產生了嗔恨的想法，死後墮落為蟒蛇之身，住在這個洞穴中。至今已經一千年了。恰好遇到尊者您，聽聞了戒法，所以特來感謝。 祖師問道：『這座山中還有其他人居住嗎？』 蟒蛇回答說：『從這裡往西十里，有一棵大樹，樹蔭覆蓋著五百條大龍。那樹王名叫龍樹（樹的名字，也是人的名字），曾經為龍眾說法，我也聽受過。』 祖師於是和徒弟們前往那裡。龍樹（人名）出來迎接，說道：『深山孤寂，是龍蟒居住的地方，大德至尊，為何屈尊降臨？』 祖師說：『我不是至尊，是來拜訪賢者的。』 龍樹（人名）心中默唸道：『這位禪師是否得到了決定的自性，開悟了道眼？是否是大聖，繼承了真正的佛法？』 祖師說：『你雖然在心裡說，我已經用意念知道了。只要辦理出家之事，何必擔心我不是聖人呢？』 龍樹（人名）聽后懺悔謝罪，祖師就為他剃度，以及五百龍眾，都受了具足戒。祖師又告訴龍樹（人名）說：『如來大法眼藏，現在交付給你，仔細聽我的偈語：非隱非顯的法，說的是真正的實際。領悟這隱顯之法，就不是愚蠢也不是智慧（巨蟒皈依，毒龍受戒，神通智力則不缺乏。非隱非顯的法，還沒有夢見過）。』

第十四祖龍樹尊者（公元？年-？年）

也叫龍勝（人名）。年少時就能背誦四部《吠陀經》，長大后精通各種技藝，才華和辯才都非常傑出。出家後進入石窟，棲息在龍樹（樹名）旁，被龍眾所歸順。遇到摩羅尊者傳授佛法。後來到了南印度，那裡的人們大多相信福報功業。祖師為他們說法，那些人互相說道：『人有福報功業，是世間第一的。只是空談佛性，誰能見到呢？』 祖師說：『你們想要見到佛性，首先要去除我慢之心。』 那些人說：『佛性有多大呢？』 祖師說：『非大非小，非廣非狹，沒有福報也沒有惡報，不死也不生。』 那些人聽了覺得道理高勝，都改變了最初的想法。祖師又在座位上顯現自在之身，像滿月一樣。所有的人，只聽到法音，看不到祖師的相貌。那些人

【English Translation】 English version A newly learning Bhikkhu (Buddhist monk) frequently came to me for instruction, and I, being annoyed by the responses, arose thoughts of anger and hatred, and after death, I fell into the body of a python, dwelling in this cave. It has been a thousand years now. Fortunately, I encountered Your Reverence and heard the precepts, so I have come to express my gratitude. The Patriarch asked, 'Are there any other inhabitants in this mountain?' The python replied, 'Ten miles west from here, there is a large tree, the shade of which covers five hundred great dragons. The king of that tree is named Nagarjuna (name of a tree and a person), who often preaches the Dharma to the dragon assembly, and I have also listened and received it.' The Patriarch then went there with his disciples. Nagarjuna (person's name) came out to greet them, saying, 'The deep mountains are solitary, inhabited by dragons and pythons. Great Virtue, Most Honored One, why do you condescend to visit?' The Patriarch said, 'I am not the Most Honored One, but I have come to visit the virtuous.' Nagarjuna (person's name) silently thought, 'Has this master attained the determined nature and awakened the eye of the Tao? Is he a great sage, inheriting the true vehicle of Buddhism?' The Patriarch said, 'Although you speak in your heart, I already know your thoughts. Just take care of ordination, why worry that I am not a sage?' Upon hearing this, Nagarjuna (person's name) repented and apologized. The Patriarch then ordained him, as well as the five hundred dragons, all of whom received the complete precepts. The Patriarch further told Nagarjuna (person's name), 'The Tathagata's (another name of Buddha) great Dharma eye treasury is now entrusted to you. Listen carefully to my verse: The Dharma that is neither hidden nor revealed speaks of true reality. Understanding this hidden and revealed Dharma is neither foolish nor wise (The giant python takes refuge, the poisonous dragon receives the precepts, and supernatural powers and wisdom are not lacking. The Dharma that is neither hidden nor revealed has not yet been dreamed of).'

The Fourteenth Patriarch, Venerable Nagarjuna (year unknown)

Also known as Nagavijaya (person's name). In his youth, he could recite the four Vedas, and as he grew older, he became proficient in various arts. His talent and eloquence were outstanding. After leaving home, he entered a stone cave and dwelled near a Nagarjuna (tree name) tree, where he was revered by the dragon assembly. He encountered Venerable Maharaja, who transmitted the Dharma to him. Later, he went to South India, where the people mostly believed in meritorious deeds. The Patriarch preached to them, and those people said to each other, 'Having meritorious deeds is the most important thing in the world. It is just empty talk about Buddha-nature; who can see it?' The Patriarch said, 'If you want to see Buddha-nature, you must first remove your arrogance.' Those people said, 'How big is Buddha-nature?' The Patriarch said, 'Neither big nor small, neither wide nor narrow, without merit or retribution, neither dying nor being born.' Those people heard that the principle was superior and changed their initial thoughts. The Patriarch then manifested a self-自在 (zìzài, freedom and ease) body on the seat, like a full moon. All the people only heard the Dharma sound and did not see the Patriarch's appearance. Those people

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中有長者子。名迦那提婆。謂眾曰。識此相否。眾曰。目所未睹。安能辨識。提婆曰。此是尊者現佛性體相。以示我等。何以知之。蓋以無相三昧。形如滿月。佛性之義。廓然虛明。言訖。輪相即隱。復居本座。而說偈言。身現圓月相。以表諸佛體。說法無其形。用辨非聲色。彼眾聞偈。頓悟無生。咸愿出家。以求解脫。祖即為剃髮。命諸聖授具。造大智度論。中論。十二門論。垂之於世。后付法于迦那提婆。付法偈云。為明隱顯法。方說解脫理。於法心不證。無嗔亦無喜(當場現月輪。性義廓虛明。覷破千萬里。非色亦非聲)。

十五祖迦那提婆尊者

南天竺國人也。姓毗舍羅。初求福業。兼要辯論。后謁龍樹大士。將及門。龍樹知是智人。先遣侍者。以滿缽水。置於座前。尊者睹之。即以一針投之而進。欣然契會。既得法后。至迦毗羅國。彼有長者。曰梵摩凈德。舍次子羅睺羅多。隨師出家。祖曰。昔如來記此子。當第二五百年。為大教主。今相遇。符宿因。即與剃髮(手握乾坤劍。胸藏日月旗。機先嚐展演。佛祖豈能窺)。

凈德家有園樹。生耳如菌。味甚美。惟德與第二子羅多。得取而食之。取已隨長。盡而復生。自余親屬。皆不能見。迦那知其宿因。示曰。汝昔曾供養一比丘。此比丘道

【現代漢語翻譯】 現代漢語譯本： 其中有一位長者之子，名叫迦那提婆（Kanadeva，尊者名）。他對眾人說：『你們認識這個景像嗎？』眾人回答說：『我們從未見過，怎麼能辨認呢？』迦那提婆說：『這是尊者（指之前的祖師）顯現佛性本體的景象，以此來向我們開示。』 『為什麼我知道是這樣呢？因為這是以無相三昧（無執著的禪定狀態）所顯現的，形狀如同滿月。佛性的意義，廣大而空虛澄明。』說完，月輪的景象隨即隱去，他又回到原來的座位上，並說了偈語：『身現圓月相，以表諸佛體。說法無其形，用辨非聲色。』 眾人聽了偈語，頓時領悟了無生（不生不滅的真理）。都願意出家，以求解脫。祖師就為他們剃髮，命各位聖者為他們授具足戒。並著述了《大智度論》、《中論》、《十二門論》，流傳於世。後來將佛法傳給了迦那提婆，傳法偈是：『為明隱顯法，方說解脫理。於法心不證，無嗔亦無喜（爲了闡明隱秘和顯現的法，才說解脫的道理。如果對法沒有從內心證悟，就不會有嗔恨，也不會有歡喜。當場顯現月輪，佛性的意義廣大而空虛澄明。看破了千萬里，既不是色，也不是聲。）』

第十五祖迦那提婆尊者

是南天竺國（古代印度南部）人。姓毗舍羅。最初追求福報和事業，也喜歡辯論。後來去拜見龍樹（Nagarjuna，佛教大師）大士。將要到龍樹住所時，龍樹知道他是位有智慧的人，先派侍者用盛滿一缽水，放在座位前。尊者看到后，立刻用一根針投進缽中，然後才進去。龍樹非常高興，認為他已經領會了自己的心意。 得到佛法后，迦那提婆來到迦毗羅國（Kapilavastu，古印度釋迦族所居之地）。那裡有一位長者，名叫梵摩凈德（Brahmavisuddhi）。梵摩凈德捨棄了他的第二個兒子羅睺羅多（Rahulata），跟隨迦那提婆出家。迦那提婆說：『過去如來（指釋迦牟尼佛）曾預言這個孩子，在第二個五百年時，會成為偉大的教主。今天我們相遇，符合過去的因緣。』於是就為他剃髮（手中掌握著乾坤劍，胸中藏著日月旗。先機早就展現出來，佛祖又怎麼能窺探得到呢？）

凈德家有一座花園，園中的樹木上長出像木耳一樣的菌類，味道非常鮮美。只有梵摩凈德和他的第二個兒子羅多才能採摘食用。採摘后菌類會隨之生長，吃完后又會重新長出來。其他的親屬都看不見這些菌類。迦那提婆知道這是因為他們過去的因緣，就開示說：『你們過去曾經供養一位比丘（佛教出家人），這位比丘道

【English Translation】 English version: Among them was an elder's son named Kanadeva (Kanadeva, name of the venerable one). He said to the assembly, 'Do you recognize this image?' The assembly replied, 'We have never seen it before, how can we recognize it?' Kanadeva said, 'This is the venerable one (referring to the previous patriarch) manifesting the essence of Buddha-nature, to reveal it to us.' 'How do I know this? Because it is manifested through the Samadhi of No-Form (a state of meditation without attachments), shaped like a full moon. The meaning of Buddha-nature is vast, empty, and clear.' After speaking, the image of the moon wheel immediately disappeared, and he returned to his original seat, reciting a verse: 'The body manifests the image of a round moon, to represent the essence of all Buddhas. Explaining the Dharma has no form, using it to distinguish what is not sound or color.' Upon hearing the verse, the assembly instantly awakened to No-Birth (the truth of non-arising and non-ceasing). They all wished to renounce the world and seek liberation. The patriarch then shaved their heads and instructed the saints to bestow the full precepts upon them. He also wrote the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), the Mulamadhyamakakarika (Fundamental Verses on the Middle Way), and the Dvadasanikaya-sastra (Treatise on the Twelve Gates), which were passed down to the world. Later, he transmitted the Dharma to Kanadeva, with the Dharma transmission verse: 'To clarify the hidden and manifest Dharma, the principle of liberation is explained. If the mind does not realize the Dharma, there will be neither anger nor joy (A moon wheel appears on the spot, the meaning of nature is vast and clear. Seeing through thousands of miles, it is neither color nor sound.)'

The Fifteenth Patriarch, Venerable Kanadeva

Was a native of South India (ancient southern India). His surname was Visala. Initially, he sought blessings and good deeds, and also enjoyed debate. Later, he went to pay respects to the Bodhisattva Nagarjuna (Nagarjuna, a Buddhist master). As he approached Nagarjuna's residence, Nagarjuna knew he was a wise man and first sent a attendant to place a bowl full of water in front of the seat. Upon seeing it, the venerable one immediately threw a needle into the bowl before entering. Nagarjuna was very pleased, believing that he had understood his mind. After receiving the Dharma, Kanadeva went to Kapilavastu (Kapilavastu, the place where the ancient Indian Shakya clan lived). There was an elder named Brahmavisuddhi. Brahmavisuddhi abandoned his second son, Rahulata, to follow Kanadeva and become a monk. Kanadeva said, 'In the past, the Tathagata (referring to Shakyamuni Buddha) prophesied that this child would become a great leader in the second five hundred years. Today we meet, in accordance with past causes.' So he shaved his head (Holding the sword of heaven and earth in his hand, hiding the flag of the sun and moon in his chest. The opportunity has long been displayed, how can the Buddhas and patriarchs peek into it?)

In the garden of the Jingde family, there were trees that grew fungus-like ears, which tasted very delicious. Only Brahmavisuddhi and his second son, Rahulata, could pick and eat them. After being picked, the fungus would grow back, and after being eaten, it would grow again. Other relatives could not see these fungus. Kanadeva knew this was due to their past causes and instructed them, 'In the past, you once made offerings to a Bhikkhu (Buddhist monk), this Bhikkhu's way

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眼未明。以虛沾信施故報為木菌。惟汝與子。精誠供養。故得享之(針投缽。睹月輪。悉木菌因。識比丘戒。真刺腦入膠盆。打草便驚蛇者)。

至巴連弗城。聞諸外道。慾障佛法。計之既久。祖乃執長幡。入彼眾中。彼問祖曰。汝何不前。祖曰。汝何不后。彼曰。汝似賤人。祖曰。汝似良人。彼曰。汝解何法。祖曰。汝百不解。彼曰。我欲得佛。祖曰。我灼然得佛。彼曰。汝不合得。祖曰。元道我得。汝實不得。彼曰。汝既不得。云何言得。祖曰。汝有我故。所以不得。我無我我。故自當得。彼辭既屈。乃問祖曰。汝名何等。祖曰。我名迦那提婆。彼既夙聞祖名。乃悔過致謝。時眾中猶互興問難。祖折以無礙之辯。由是歸伏。告上足羅睺羅多。而付法眼偈曰。本對傳法人。為說解脫理。於法實無證。無終亦無始。漢文帝庚辰歲。身放八光。而歸寂滅。

十六祖羅睺羅多尊者

迦毗羅國人也。行化至室羅筏城。有河名曰金水。其味殊美。中流復現五佛影。祖告眾曰。此河之源。凡五百里。有聖者僧伽難提。居於彼處。佛志一千年后。當紹聖位。語已。領諸學眾。溯流而上。至彼。見僧伽難提。安座入定。祖與眾伺之。經三七日。方從定起。祖問曰。汝心定耶身定耶。提曰。身心俱定。祖曰。身心俱

【現代漢語翻譯】 現代漢語譯本： 眼睛沒有睜開。因為虛妄地接受施捨的緣故，報應轉為木菌（一種菌類）。只有你和你的兒子，以精誠之心供養，所以才能夠享用它（針投進缽中，看見月輪，都是木菌的因緣。認識比丘的戒律，就像真刺扎進膠盆。打草就驚動蛇的人）。

到達巴連弗城（今印度巴特那）。聽說各位外道，想要阻礙佛法。計劃了很久。祖師於是拿著長幡，進入他們的人群中。他們問祖師說：『你為什麼不向前？』祖師說：『你為什麼不向后？』他們說：『你像**。』祖師說：『你像良人。』他們說：『你理解什麼法？』祖師說：『你百般不理解。』他們說：『我想要得佛。』祖師說：『我確實能得佛。』他們說：『你不應該得到。』祖師說：『原本就由我得，你實在得不到。』他們說：『你既然沒有得到，為什麼說得到？』祖師說：『因為你有我的緣故，所以得不到。我沒有我我，所以自然應當得到。』他們理屈詞窮，於是問祖師說：『你叫什麼名字？』祖師說：『我名叫迦那提婆（聖天）。』他們早就聽說過祖師的名字，於是後悔謝罪。當時眾人中仍然互相興起問難。祖師用無礙的辯才折服了他們。因此都歸順信服。告訴上座弟子羅睺羅多（覆障），並且付法眼藏，偈語說：『本來是為傳法的人，宣說解脫的道理。對於法實際上沒有證得，沒有終結也沒有開始。』在漢文帝庚辰年（公元前163年），身上放出八道光芒，而歸於寂滅。

第十六祖羅睺羅多尊者（覆障）

是迦毗羅國（Kapilavastu）人。修行教化到達室羅筏城（Śrāvastī）。有一條河名叫金水，它的味道非常美好。河流中間又顯現出五佛的影像。祖師告訴眾人說：『這條河的源頭，大約五百里，有聖者僧伽難提（眾愛），居住在那裡。佛陀示寂一千年后，應當繼承聖位。』說完，帶領各位學眾，逆流而上。到達那裡，看見僧伽難提（眾愛），安座入定。祖師和眾人侍候他。經過三七二十一天，才從禪定中起來。祖師問道：『你的心安定呢？還是身安定呢？』僧伽難提（眾愛）說：『身心都安定。』祖師說：『身心都安定』

【English Translation】 English version: His eyes were not yet open. Because of falsely accepting offerings, he was reborn as a wood fungus. Only you and your son, with sincere devotion, were able to partake of it (a needle thrown into the bowl, seeing the moon's reflection, all due to the cause of the wood fungus. Recognizing the Bhikkhu's precepts is like a real thorn piercing a glue pot. One who startles a snake by disturbing the grass).

Upon arriving at Pataliputra (modern Patna, India), he heard that various heretics were planning to obstruct the Buddha's Dharma. After much deliberation, the Patriarch held a long banner and entered their midst. They asked the Patriarch, 'Why do you not go forward?' The Patriarch replied, 'Why do you not go backward?' They said, 'You resemble **.' The Patriarch said, 'You resemble a good man.' They said, 'What Dharma do you understand?' The Patriarch said, 'You understand nothing.' They said, 'I wish to attain Buddhahood.' The Patriarch said, 'I will certainly attain Buddhahood.' They said, 'You are not fit to attain it.' The Patriarch said, 'Originally, I attain it; you truly cannot attain it.' They said, 'Since you have not attained it, how can you say you have?' The Patriarch said, 'Because you have 'I,' you cannot attain it. I have no 'I,' therefore I shall naturally attain it.' They were at a loss for words and asked the Patriarch, 'What is your name?' The Patriarch said, 'My name is Kānadeva (Holy God).' Having long heard of the Patriarch's name, they repented and offered apologies. At that time, the assembly still engaged in mutual questioning and debate. The Patriarch refuted them with unimpeded eloquence, and they submitted and took refuge. He told his senior disciple Rāhulata (Covering Obstruction) and transmitted the Dharma Eye Treasury, saying in a verse: 'Originally for the Dharma-transmitting person, I explain the principle of liberation. In reality, there is no attainment of the Dharma, no end, and no beginning.' In the year Gengchen (163 BC) of Emperor Wen of the Han Dynasty, he emitted eight rays of light from his body and entered into stillness.

The Sixteenth Patriarch, Venerable Rāhulata (Covering Obstruction)

He was a native of Kapilavastu. While propagating the Dharma, he arrived at Śrāvastī. There was a river named Golden Water, whose taste was exceptionally fine. In the middle of the river, five Buddha images appeared. The Patriarch told the assembly, 'The source of this river is about five hundred li away. There is a sage named Saṃghanandi (Delighting the Sangha), residing there. One thousand years after the Buddha's Parinirvana, he shall inherit the holy position.' Having spoken, he led the assembly upstream. Upon arriving there, they saw Saṃghanandi (Delighting the Sangha) seated in meditation. The Patriarch and the assembly attended to him. After three weeks (twenty-one days), he arose from meditation. The Patriarch asked, 'Is your mind settled, or is your body settled?' Saṃghanandi (Delighting the Sangha) replied, 'Both body and mind are settled.' The Patriarch said, 'Both body and mind are settled'

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定。何有出入。提曰。雖有出入。不失定相。如金在井。金體嘗寂。祖曰若金在井。若金出井。金無動靜。何物出入。提曰言金動靜。何物出入。言金出入金非動靜。祖曰。若金在井。出者何金。若金出井。在者何物。提曰。金若出井。在者非金。金若在井。出者非物。祖曰。此義不然。提曰。彼義非著。祖曰。此義當墮。提曰彼義不成。祖曰彼義不成。我義成矣。提曰。我義雖成。法非我故。祖曰我義已成。我無我故。提曰我無我故。覆成何義。祖曰。我無我故。故成汝義。提曰。仁者師誰。得是無我。祖曰。我師迦那提婆。證是無我。難提以偈贊曰。稽首婆提師。而出於仁者。仁者無我故。我欲師仁者。祖以偈答曰。我已無我故。汝須見我我汝若師我故。知我非我我。難提心意豁然。求度脫。祖曰。汝心自在。非我所繫。而付法眼偈曰。於法實無證。不取亦不離。法非有無相。內外云何起(藉樹頭耳。聞世外調。佛志不虛祖燈斯紹。窮金河源。垂千仞釣)。

十七祖僧伽難提尊者

室羅筏城。寶莊嚴王之子也。生而能言。嘗贊佛事。七歲即厭世樂。以偈告其父母曰。稽首大慈父。和南骨血母。我今欲出家。幸愿哀愍故。父母固止之。遂終日不食。乃許其在家出家。號僧伽難提。覆命沙門禪利多為之師

。積十九載。未嘗退倦。每自念言。身居王宮。胡為出家。一夕天光下矚。見一路坦平。不覺徐行。約十里許。至大巖前。有石窟焉。乃燕寂于中。父既失子。即擯禪利多出國。訪尋其子。不知所在。經十年。祖得法受記已。行化至摩提國。忽有涼風。襲眾身心。悅適非嘗。而不知其然。祖曰。此道德之風也。當有聖者出世。嗣續祖燈。言訖。以神力攝諸大眾。遊歷山谷。食頃。至一峰下。謂眾曰。此峰頂有紫雲如蓋。聖人居此矣。即與大眾徘徊久之。見山舍一童子。持圓鑒。直造祖前。祖問汝幾歲耶。曰百歲。祖曰汝年尚幼。何言百歲。童曰。我不會理。正百歲耳。祖曰。汝善機耶。童曰。佛言。若人生百歲。不會諸佛機。不如生一日。而得決了之。祖曰。汝手中者當何所表。童曰。諸佛大圓鑒。內外無瑕翳。兩人同得見。心眼皆相似。彼父母聞子語。即舍令出家。祖攜至本處。受具戒訖。名伽耶舍多。他時聞風吹殿鈴聲。祖問曰。鈴鳴耶。風鳴耶。曰非風鈴鳴。我心鳴耳。祖曰。心復誰乎。曰俱寂靜故。祖曰。善哉善哉。繼吾道者。非子而誰。即付法眼偈曰。心地本無生。因地從緣起。緣種不相妨。華果亦復爾。付法已。即右手攀樹而化。大眾就樹下起塔(敝屣世榮。宴坐石窟。冤債相尋。磁石引鐵)。

【現代漢語翻譯】 現代漢語譯本 積累了十九年，從未感到厭倦。他常常自言自語：『身居王宮，為何要出家呢？』一天晚上，天光照耀下來，他看到一條平坦的道路。不知不覺地慢慢行走，大約走了十里左右，到達一個大巖石前，那裡有一個石窟。於是就在裡面安靜地居住。他的父親失去了兒子，就把禪利多驅逐出國，去尋找他的兒子，但不知道他在哪裡。經過十年，菩提達摩祖師得法並被授記之後，開始游化到摩提國。忽然有一陣涼風，吹拂著眾人的身心，使人感到無比的喜悅和舒適，但不知道為什麼會這樣。菩提達摩祖師說：『這是道德之風啊，當有聖人出世，來繼承祖師的燈火。』說完，就用神通攝取所有大眾，遊歷山谷。一會兒，到達一座山峰下，對眾人說：『這座山峰頂上有紫色的雲彩，像傘蓋一樣，聖人就住在這裡了。』於是和大眾一起徘徊了很久，看見山舍里有一個童子，拿著圓鏡，直接走到菩提達摩祖師面前。菩提達摩祖師問他：『你幾歲了？』童子說：『一百歲。』菩提達摩祖師說：『你年紀還小，怎麼說一百歲呢？』童子說：『我不會理會，正好一百歲了。』菩提達摩祖師說：『你擅長機鋒嗎？』童子說：『佛說，如果人活到一百歲，不能領會諸佛的機鋒，不如只活一天，而能夠徹底明白。』菩提達摩祖師說：『你手中的東西應當表示什麼？』童子說：『諸佛的大圓鏡，內外沒有瑕疵，兩個人都能看見，心眼都相似。』童子的父母聽了兒子的話，就把他捨棄，讓他出家。菩提達摩祖師把他帶到住處，為他授了具足戒，取名為伽耶舍多（Kāśyapa-yata，迦葉遺多）。 有一天，聽到風吹動殿宇的鈴鐸，菩提達摩祖師問道：『是鈴在鳴響呢？還是風在鳴響呢？』伽耶舍多說：『不是風在鳴響，也不是鈴在鳴響，是我的心在鳴響。』菩提達摩祖師說：『心又是誰呢？』伽耶舍多說：『都是寂靜的緣故。』菩提達摩祖師說：『好啊，好啊！繼承我的道的人，不是你又是誰呢？』於是把法眼傳給他，並說了偈語：『心地本來沒有生，因地隨著因緣而生起。因緣種子互不妨礙，花和果也是這樣。』傳法完畢，就右手攀著樹而圓寂了。大眾就在樹下建造了塔。（像破鞋一樣拋棄世間的榮華，安靜地坐在石窟里，冤家債主互相尋找，像磁石吸引鐵一樣）。

【English Translation】 English version Having accumulated nineteen years, he never felt weary. He often thought to himself, 'Living in the royal palace, why did I leave home?' One night, heavenly light shone down, and he saw a flat road. Unconsciously, he walked slowly, about ten li or so, until he reached a large rock, where there was a stone cave. So he lived quietly inside. His father, having lost his son, banished Chanliduō (likely a transliteration, meaning unknown) from the country to search for his son, but he did not know where he was. After ten years, Bodhidharma (菩提達摩) Patriarch, having attained the Dharma and received the prediction, began to travel and transform in the country of Motiguo (摩提國). Suddenly, a cool breeze blew, refreshing the bodies and minds of the crowd, making them feel extremely happy and comfortable, but they did not know why. Bodhidharma Patriarch said, 'This is the wind of morality, there should be a sage born to inherit the lamp of the Patriarch.' After saying this, he used his supernatural power to gather all the people and travel through the mountains and valleys. After a while, they arrived at the foot of a mountain peak and said to the crowd, 'There is a purple cloud on the top of this mountain peak, like a canopy, the sage lives here.' So he and the crowd wandered for a long time, and saw a child in the mountain house, holding a round mirror, walking directly to Bodhidharma Patriarch. Bodhidharma Patriarch asked him, 'How old are you?' The child said, 'One hundred years old.' Bodhidharma Patriarch said, 'You are still young, how can you say one hundred years old?' The child said, 'I don't understand reasoning, it's exactly one hundred years old.' Bodhidharma Patriarch said, 'Are you good at quick wit?' The child said, 'The Buddha said, if a person lives to be one hundred years old and cannot understand the quick wit of the Buddhas, it is better to live only one day and be able to understand thoroughly.' Bodhidharma Patriarch said, 'What should the thing in your hand represent?' The child said, 'The great round mirror of the Buddhas, inside and outside without flaws, two people can see it together, their mind's eyes are similar.' The child's parents heard their son's words and abandoned him, letting him become a monk. Bodhidharma Patriarch took him to his residence, gave him the full precepts, and named him Kāśyapa-yata (伽耶舍多). One day, hearing the wind blowing the bells of the palace, Bodhidharma Patriarch asked, 'Is the bell ringing? Or is the wind ringing?' Kāśyapa-yata said, 'It is not the wind ringing, nor is it the bell ringing, it is my heart ringing.' Bodhidharma Patriarch said, 'Who is the heart?' Kāśyapa-yata said, 'It is because of stillness.' Bodhidharma Patriarch said, 'Good, good! Who else but you will inherit my way?' So he passed on the Dharma Eye and said the verse: 'The mind ground is originally without birth, it arises from conditions on the causal ground. The seeds of conditions do not hinder each other, so are the flowers and fruits.' After transmitting the Dharma, he passed away, holding onto a tree with his right hand. The crowd built a pagoda under the tree. (Discarding worldly glory like worn-out shoes, sitting quietly in a stone cave, karmic creditors seeking each other, like a magnet attracting iron).

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十八祖伽耶舍多尊者

摩提國人也。姓郁頭藍。父天蓋。母方聖。嘗夢大神持鑒。因而有娠。凡七日而誕。肌體瑩如琉璃。未嘗洗沐。自然香潔。幼好閑靜。語非嘗童。持鑒出遊。遇難提尊者得度。后領徒至大月氏國。見一婆羅門舍有異氣。祖將入舍。舍主鳩摩羅多問曰。是何徒眾。祖曰是佛弟子。彼聞佛號。心神竦然。即時閉戶。祖良久扣其門。羅多雲。此舍無人。祖曰。答無者誰。羅多聞語。知是異人。遽開門延接。祖曰。昔世尊記曰。吾滅后一千年。有大士出現于月氏國。紹隆玄化。今汝值吾。應斯嘉運。於是鳩摩羅多發宿命智。投誠出家。受具訖。付法偈曰。有種有心地。因緣能發萌。于緣不相礙。當生生不生。付法已。即踴身虛空。現十八變。火光三昧。自焚其身。眾收舍利起塔(諸佛機。風鈴旨。直饒說得道理分明。未免鐵枷安項上)。

十九祖鳩摩羅多尊者

大月氏國。婆羅門之子。后至中天竺國。有大士名阇夜多。問曰。我家父母素信三寶。而嘗縈疾瘵。凡所營作。皆不如意。鄰家久為旃陀羅。以殺為業。而身嘗勇健。所作和合彼何幸。而我何辜。祖曰。何足疑乎。且善惡之報。有三時焉。凡人但見仁夭暴壽。逆吉義兇。便謂亡因果。虛罪福。殊不知影響相隨。毫釐靡忒。縱經百

【現代漢語翻譯】 現代漢語譯本

十八祖 伽耶舍多尊者（Kayasata）：

是摩提國人。姓郁頭藍。父親是天蓋，母親是方聖。母親曾經夢見大神拿著鏡子，因此懷孕。懷孕七天就生下了他，肌膚像琉璃一樣晶瑩剔透，從不洗浴，自然香潔。從小就喜歡安靜，說的話不像普通的孩子。有一次拿著鏡子出遊，遇到了難提尊者（Nandi），被他度化。後來帶領弟子到大月氏國，看見一個婆羅門（Brahman）的住所里有奇異的氣象。尊者將要進入住所時，住所的主人鳩摩羅多（Kumarata）問道：『這是什麼隊伍？』尊者說：『是佛的弟子。』鳩摩羅多聽到佛的名號，心神肅然，立刻關上門。尊者過了很久敲他的門，鳩摩羅多說：『這住所里沒有人。』尊者說：『回答沒有的人是誰？』鳩摩羅多聽了這話，知道是異人，趕緊打開門迎接。尊者說：『過去世尊曾經預言說：我滅度后一千年，有大士出現在月氏國，繼承和發揚玄妙的教化。現在你遇到了我，應該應驗這個美好的機遇。』於是鳩摩羅多生起了宿命的智慧，真心誠意地出家。受完具足戒后，尊者把佛法傳給他，並說了偈語：『有種有心地，因緣能發萌。于緣不相礙，當生生不生。』傳法完畢后，就跳到空中，顯現十八種變化，進入火光三昧，自己焚燒了身體。眾人收集了他的舍利，建造了塔。（諸佛的機鋒，風鈴的旨意，即使說得道理分明，也免不了鐵枷套在脖子上）。

十九祖 鳩摩羅多尊者（Kumarata）：

是大月氏國婆羅門（Brahman）的兒子。後來到了中天竺國，有一位大士名叫阇夜多（Jayata），問道：『我的父母一向信奉三寶，但是經常生病，凡是經營的事情，都不如意。鄰居家長期做旃陀羅（Chandalas），以殺生為職業，但是身體一直很強健，所做的事情也很順利。他有什麼幸運，而我有什麼罪過？』尊者說：『這有什麼可懷疑的呢？善惡的報應，有三種時機。一般人只看到仁慈的人短命，暴虐的人長壽，違背正義的人吉祥，符合正義的人兇險，就認為沒有因果報應，沒有罪過和福報。卻不知道善惡的報應就像影子跟隨形體一樣，絲毫不會差錯。縱然經過一百

【English Translation】 English version

The Eighteenth Ancestor, Venerable Kayasata (伽耶舍多尊者):

Was a native of Matika. His surname was Uttara. His father was Tiangai, and his mother was Fangsheng. His mother once dreamed of a great deity holding a mirror, and as a result, she became pregnant. She gave birth to him after only seven days of pregnancy. His skin was as clear as crystal, and he was naturally fragrant without ever being washed. From a young age, he loved tranquility and spoke unlike ordinary children. Once, while traveling with a mirror, he encountered Venerable Nandi (難提尊者) and was converted by him. Later, he led his disciples to the Great Yuezhi Kingdom, where he saw an unusual aura emanating from the residence of a Brahman (婆羅門). As the Ancestor was about to enter the residence, the owner, Kumarata (鳩摩羅多), asked, 'What kind of group is this?' The Ancestor replied, 'These are disciples of the Buddha.' Upon hearing the Buddha's name, Kumarata was filled with awe and immediately closed the door. After a long while, the Ancestor knocked on his door, and Kumarata said, 'There is no one in this residence.' The Ancestor said, 'Who is it that answers that there is no one?' Hearing these words, Kumarata knew that he was an extraordinary person and quickly opened the door to welcome him. The Ancestor said, 'In the past, the World Honored One prophesied that a thousand years after my Nirvana, a great being would appear in the Yuezhi Kingdom to continue and promote the profound teachings. Now that you have met me, you should fulfill this auspicious destiny.' Thereupon, Kumarata awakened to his past lives and sincerely renounced the world. After receiving the full precepts, the Ancestor transmitted the Dharma to him, saying in a verse: 'There is seed, there is mind-ground, conditions can sprout. In conditions, there is no obstruction, when born, it is not born.' After transmitting the Dharma, he leaped into the sky, manifested eighteen transformations, entered the Samadhi of Fiery Light, and immolated himself. The assembly collected his relics and built a stupa. (The turning point of all Buddhas, the essence of wind chimes, even if you can explain the principles clearly, you cannot avoid the iron yoke around your neck).

The Nineteenth Ancestor, Venerable Kumarata (鳩摩羅多):

Was the son of a Brahman (婆羅門) in the Great Yuezhi Kingdom. Later, he went to Central India, where a great being named Jayata (阇夜多) asked, 'My parents have always believed in the Three Jewels, but they are constantly afflicted with illness. Whatever they do never goes as planned. The neighbor has long been a Chandalas (旃陀羅), making a living by killing, but he is always strong and healthy, and whatever he does is harmonious. What good fortune does he have, and what fault do I have?' The Ancestor said, 'What is there to doubt? The retribution of good and evil has three times. Ordinary people only see the kind dying young and the violent living long, the unrighteous being auspicious and the righteous being inauspicious, and then they say that there is no cause and effect, no merit and demerit. They do not know that the retribution of good and evil is like a shadow following a form, without the slightest deviation. Even after a hundred

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千萬劫。亦不磨滅。時阇夜多聞是語已。頓釋所疑。祖曰。汝雖已信三業。而未明業從惑生。惑依識有。識依不覺。不覺依心。心本清凈。無生滅。無造作。無報應。無勝負。寂寂然。靈靈然。汝若入此法門。可與諸佛同矣。一切善惡。有為無為。皆如夢幻。阇夜多承言領旨。即發宿慧。懇求出家。既受具。祖告曰。吾今寂滅時至。汝當紹行化跡。付法眼偈曰。性上本無生。為對求人說。於法既無得。何懷決不決(得般若力。當場指出。摸著鼻孔。虛空逼塞)。

二十祖阇夜多尊者

北天竺國人也。智慧淵沖。化道無量。后至羅閱城。敷揚頓教。彼有學眾。惟尚辯論。為之首者。名婆修盤頭。常一食不臥。六時禮佛。清凈無慾。為眾所歸。祖將欲度之。先問彼眾曰。此遍行頭陀。能修梵行。可得佛道乎。眾曰。我師精進。何故不可。祖曰。汝師與道遠矣。設苦行歷于塵劫。皆虛妄之本也。眾曰。尊者蘊何德行。而譏我師。祖曰。我不求道。亦不顛倒。我不禮佛。亦不輕慢。我不嘗坐。亦不懈怠。我不一食。亦不雜食。我不知足。亦不貪慾。心無所希。名之曰道。時遍行聞已。發無漏智。歡喜讚歎。祖又語彼眾曰。會吾語否。吾所以然者。為其求道心切。夫弦急即斷。故吾不讚。令其住安樂地。入諸佛智。

【現代漢語翻譯】 現代漢語譯本： 千萬劫（極長的時間）也不會磨滅。當時阇夜多（Jhayata，人名）聽了這些話，頓時消除了疑惑。祖師說：『你雖然已經相信了三業（身、口、意），但還不明白業從迷惑產生，迷惑依賴於識而存在，識依賴於不覺，不覺依賴於心。心本來是清凈的，沒有生滅，沒有造作，沒有報應，沒有勝負，寂靜而靈明。你如果進入這個法門，就可以與諸佛相同了。一切善惡，有為無為，都如夢幻。』阇夜多聽了祖師的話，領會了旨意，立即啓發了宿世的智慧，懇求出家。受戒后，祖師告訴他說：『我現在寂滅的時候到了，你應該繼承我的事業，弘揚佛法。』付法眼偈說：『自性上本來沒有生，是爲了對求法的人說。對於法既然沒有得到，何必懷著決定或不決定的想法呢？』（得到般若的力量，當場指出，摸著鼻孔，虛空充滿）。

第二十祖 阇夜多尊者（Jhayata，人名）

是北天竺國（古代印度北部）人。智慧深遠，教化眾生的方法無量。後來到了羅閱城（Rajagriha，古印度城市），弘揚頓悟的教法。那裡有一群學眾，只崇尚辯論。他們的首領名叫婆修盤頭（Vasubandhu，人名），常常一天只吃一頓飯，不睡覺，六時禮佛，清凈無慾，被大眾所歸服。祖師將要度化他，先問那些學眾說：『這位遍行頭陀（wandering ascetic），能夠修行梵行（brahmacharya，清凈行），可以得到佛道嗎？』學眾說：『我的老師精進修行，為什麼不能得到佛道呢？』祖師說：『你的老師離道還很遠。即使苦行經歷無數劫（kalpas，佛教時間單位），都是虛妄的根本。』學眾說：『尊者您有什麼德行，而譏諷我的老師？』祖師說：『我不求道，也不顛倒。我不禮佛，也不輕慢。我不常坐，也不懈怠。我不只吃一頓飯，也不吃雜食。我不知足，也不貪慾。心中沒有所希望的，這就叫做道。』當時遍行頭陀聽了這些話，發出了無漏智（anāsrava-jñāna，沒有煩惱的智慧），歡喜讚歎。祖師又對那些學眾說：『明白我的意思嗎？我之所以這樣說，是因為他求道的心太急切了。琴絃拉得太緊就會斷，所以我沒有讚揚他，而是讓他安住在安樂之地，進入諸佛的智慧。』

【English Translation】 English version: Even after millions of kalpas (aeons), it will not be extinguished. At that time, Jhayata (name of a person) heard these words and immediately dispelled his doubts. The Patriarch said, 'Although you already believe in the three karmas (body, speech, and mind), you do not yet understand that karma arises from delusion, delusion depends on consciousness, consciousness depends on non-awakening, and non-awakening depends on the mind. The mind is originally pure, without birth and death, without creation, without retribution, without victory or defeat, silent and spiritually bright. If you enter this Dharma gate, you can be the same as all Buddhas. All good and evil, conditioned and unconditioned, are like dreams and illusions.' Jhayata heard the Patriarch's words, understood the meaning, and immediately awakened his past wisdom, earnestly requesting to become a monk. After receiving the precepts, the Patriarch told him, 'Now the time for my nirvana has come, you should inherit my work and propagate the Dharma.' The verse for the transmission of the Dharma Eye says: 'Originally there is no birth in the nature, it is spoken for those who seek the Dharma. Since there is no attainment in the Dharma, why hold on to the thought of deciding or not deciding?' (Having obtained the power of prajna, pointing it out on the spot, touching the nostrils, the void is filled).

The Twentieth Patriarch, Venerable Jhayata (name of a person)

Was a native of North India (ancient northern India). His wisdom was profound, and his methods of teaching sentient beings were immeasurable. Later, he arrived at Rajagriha (ancient Indian city), propagating the sudden enlightenment teachings. There was a group of students there who only valued debate. Their leader was named Vasubandhu (name of a person), who often ate only one meal a day, did not sleep, paid homage to the Buddha six times a day, was pure and without desires, and was revered by the masses. The Patriarch was about to convert him, and first asked those students, 'Can this wandering ascetic (wandering ascetic), who practices brahmacharya (celibacy), attain Buddhahood?' The students said, 'My teacher practices diligently, why can't he attain Buddhahood?' The Patriarch said, 'Your teacher is far from the Way. Even if he practices asceticism for countless kalpas (Buddhist unit of time), it is all a root of delusion.' The students said, 'What virtues do you, Venerable One, possess that you criticize my teacher?' The Patriarch said, 'I do not seek the Way, nor am I inverted. I do not worship the Buddha, nor do I belittle him. I do not sit often, nor am I lazy. I do not eat only one meal, nor do I eat mixed foods. I am not content, nor am I greedy. My mind has no desires, this is called the Way.' At that time, the wandering ascetic heard these words and generated anāsrava-jñāna (wisdom without outflows), rejoicing and praising. The Patriarch then said to those students, 'Do you understand my meaning? The reason I said this is because his mind for seeking the Way is too eager. If the string is pulled too tight, it will break, so I did not praise him, but rather let him dwell in a place of peace and joy, and enter the wisdom of all Buddhas.'

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復告遍行曰。吾適對眾。挫抑仁者。得無惱於衷乎。遍行曰。我聞諸惡言。如風如響。況今獲聞無上甘露。而反生熱惱耶。惟愿大慈以妙道垂誨。祖曰。汝久植眾德。當繼吾宗。聽吾偈曰。言下合無生。同於法界性。若能如是解。通達事理竟(宿慧頓發。默契厥元。體本無生。法有何說。○至簡至易。最尊最貴。往還千聖頂𩕳頭。世出世間不思議。彈指圓成八萬門。一超直入如來地)。

二十一祖婆修盤頭尊者

羅閱城人也。年十五禮光度羅漢出家。感毗婆訶菩薩。與之受戒。行化至那提國。彼王名常自在。有二子。長名摩訶羅。次名摩孥羅。王問祖曰。羅閱城土風。與此何異。祖曰。彼曾三佛出世。今王國有二師化導。王曰。二師者誰。祖曰佛記第二五百年。有二神力大士。出家繼聖。一即王之次子摩拏羅。吾雖德薄。亦當其一。初那提國。有惡象為害。拏羅生。而像息。至是三十年矣。人尚不知其所以息。王方同祖語。忽使者報有象巨萬余逼城。王憂之。祖曰拏羅出。患解矣。王試命拏羅出。拏羅遂出城南向。像撫腹大喝。城為震動。群像顛仆。頃皆馳散。至是人始知三十年之安。以拏羅也。王大敬信。命拏羅依祖出家。祖即與授具。付法偈曰。泡幻同無礙。如何不了悟。達法在其中。非今亦非古(

【現代漢語翻譯】 現代漢語譯本： 復告遍行（一位婆羅門教徒的名字）說：『我剛才當著眾人的面，挫敗了仁者你，你心中難道沒有惱怒嗎？』遍行說：『我聽到的那些惡言，就像風聲和迴響一樣，何況現在有幸聽聞無上的甘露（佛法），反而會生氣惱怒嗎？只希望大慈大悲的禪師您用精妙的佛法教誨我。』 六祖慧能說：『你長久以來積 Planted 累了各種功德，應當繼承我的宗派。聽我說偈語：在言語之下領會無生（不生不滅的真理），就與法界（宇宙萬物的本體）的本性相同。如果能夠這樣理解，就能通達事理的究竟。』（宿世的智慧頓時啓發，默默地契合了那個根本。本體本來就是無生的，佛法還有什麼可說的呢？至簡至易，最尊貴。往來於千聖的頭頂，世間和出世間都不可思議。彈指之間圓滿成就八萬法門，一躍直入如來之地）。

第二十一祖 婆修盤頭尊者（印度禪宗第二十一祖） 是羅閱城（印度城市名）人。十五歲時禮拜光度羅漢（一位阿羅漢的名字）出家。感應到毗婆訶菩薩（一位菩薩的名字），為他授戒。他游化到那提國（印度古國名），那裡的國王名叫常自在（國王的名字）。國王有兩個兒子，大的叫摩訶羅（王子的名字），小的叫摩拏羅（王子的名字）。 國王問尊者說：『羅閱城的風土人情，與這裡有什麼不同？』尊者說：『那裡曾經有三佛出世。現在國王的國家有兩位導師教化。』國王說：『兩位導師是誰？』尊者說：『佛（釋迦牟尼佛）預言在第二個五百年，有兩位具有神通力的大士出家繼承聖業，一位就是國王的小兒子摩拏羅，我雖然德行淺薄，也應當是其中之一。』 當初那提國，有惡象為害。摩拏羅出生后，大象就停止了作亂。到現在已經三十年了，人們還不知道大象停止作亂的原因。國王正和尊者說話時，忽然使者來報，說有數萬頭大象逼近城池。國王很憂慮。尊者說：『摩拏羅出去，禍患就解除了。』國王試著命令摩拏羅出去。摩拏羅於是出城向南走去，大象撫摸著肚子大聲吼叫，城池為之震動，群像都顛仆倒地，頃刻間都逃散了。到這時人們才知道三十年的平安，是因為摩拏羅的緣故。 國王非常敬佩和信任他，命令摩拏羅跟隨尊者出家。尊者就為他授具足戒，並傳授了佛法偈語：『泡沫和幻影一樣沒有阻礙，為什麼不能了悟呢？通達佛法就在其中，不是現在也不是過去。』

【English Translation】 English version: He further said to Bianxing (name of a Brahman): 'I just confronted and suppressed you in front of everyone. Are you not annoyed in your heart?' Bianxing said, 'I hear those evil words like the wind and echoes. Moreover, now I am fortunate to hear the supreme nectar (the Dharma), how could I be annoyed instead? I only hope that the greatly compassionate Chan master will teach me with the wonderful Dharma.' The Sixth Patriarch Huineng said, 'You have long accumulated various merits and virtues, and you should inherit my lineage. Listen to my verse: Under the words, understand non-birth (the truth of non-birth and non-death), then it is the same as the nature of the Dharmadhatu (the essence of all things in the universe). If you can understand it in this way, you can thoroughly understand the ultimate of things and principles.' (Wisdom of past lives suddenly enlightened, silently in accordance with that fundamental. The body is originally unborn, what is there to say about the Dharma? The simplest and easiest, the most noble. Going back and forth on the heads of thousands of saints, the world and the world are incredible. Completing 80,000 Dharma gates with a snap of the fingers, leaping straight into the land of Tathagata).

The Twenty-first Patriarch Vasubandhu (the twenty-first patriarch of Indian Zen) Was a native of Luoyue City (name of an Indian city). At the age of fifteen, he paid homage to Arhat Guangdu (name of an Arhat) and became a monk. He sensed Bodhisattva Vipavaha (name of a Bodhisattva), who ordained him. He traveled to Natidi (name of an ancient Indian country), where the king was named Chang Zizai (name of the king). The king had two sons, the elder named Maharora (name of the prince) and the younger named Manora (name of the prince). The king asked the Venerable One, 'What is the difference between the customs of Luoyue City and here?' The Venerable One said, 'Three Buddhas have appeared there. Now there are two teachers in the king's country to teach.' The king said, 'Who are the two teachers?' The Venerable One said, 'The Buddha (Sakyamuni Buddha) predicted that in the second five hundred years, two great scholars with supernatural powers would become monks and inherit the holy cause, one is the king's youngest son, Manora, and although I am of meager virtue, I should also be one of them.' At first, in the country of Natidi, there were evil elephants causing harm. When Manora was born, the elephants stopped causing trouble. It has been thirty years now, and people still don't know why the elephants stopped causing trouble. As the king was talking to the Venerable One, a messenger suddenly came to report that tens of thousands of elephants were approaching the city. The king was very worried. The Venerable One said, 'If Manora goes out, the trouble will be resolved.' The king tried to order Manora to go out. Manora then went out of the city and walked south, the elephants stroked their bellies and roared loudly, the city shook, and the elephants all fell to the ground and scattered in an instant. At this time, people realized that the peace of the past thirty years was due to Manora. The king greatly admired and trusted him, and ordered Manora to become a monk with the Venerable One. The Venerable One then gave him the full precepts and passed on the Dharma verse: 'Foam and illusion are unobstructed, why can't you understand? Understanding the Dharma is in it, not now nor in the past.'

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逗著知歸。黑玉白鐵。當頭向說。明月寒雪)。

二十二祖摩拏羅尊者

姓剎帝利。父常自在王。受盤頭尊者命。祖遂出家。傳法后。至月支國。鶴勒那與寶印。迎祖至王宮供養。異日鶴勒那問祖曰。我有何緣。而感鶴眾。祖曰汝第四劫中。常為比丘。當赴會龍宮汝諸弟子。咸欲隨從。汝觀五百眾中。無有一人堪任妙供。時諸弟子曰。師嘗說法。于食等者。於法亦等。今既不然。何聖之有。汝即令赴會。坐是濫食。報為羽族。師弟夙緣。故今相隨。鶴勒那曰。以何方便。令彼解脫。祖曰。吾有無上法寶。是如來藏。世尊昔付大迦葉。展轉至我。我今付汝。能傳之不絕。彼鶴之眾。亦資以解脫。汝受吾教。聽說偈曰。心隨萬境轉。轉處實能幽。隨流認得性。無喜亦無憂。鶴眾聞偈。飛鳴而去(誕質王宮。達茲玄奧。應佛懸記。分燈化導。鶴眾解脫。如火就燥)。

二十三祖鶴勒那尊者

月支國人。姓婆羅門。父千勝。母金光。以求子禱於七佛金幢。夢須彌頂。有神童持金環云。我來。及誕而天雨花。年二十二出家。棲一林間九白。誦大般若。感鶴眾相隨。三十得法。行化至中印度。有師子者歸依焉。問曰我欲求道。當何用心。祖曰。汝欲求道。無所用心。曰既無用心。誰作佛事。祖曰。汝若有

【現代漢語翻譯】 現代漢語譯本： 逗著知歸：逗弄著使其知道歸宿。 黑玉白鐵：比喻非常堅硬的東西。 當頭向說：直接了當地說。 明月寒雪：明亮的月光和寒冷的雪。

第二十二祖 摩拏羅尊者（Manoratha）： 是剎帝利種姓，父親是常自在王。接受盤頭尊者（Upagupta）的命令，尊者於是出家。傳法后，到達月支國。鶴勒那（Haklena）和寶印迎接尊者到王宮供養。一天，鶴勒那問尊者說：『我有什麼因緣，而感得鶴群跟隨？』尊者說：『你在第四劫中，曾經是比丘，應當赴龍宮的法會，你的弟子們都想跟隨你。你觀察五百人中，沒有一人堪能勝任妙供。當時弟子們說：『師父常說，在飲食上平等的人，在佛法上也應該平等。現在既然不是這樣，有什麼聖德可言呢？』你便讓他們赴會。因為濫食，所以報應為羽族。師徒之間有宿世的因緣，所以現在跟隨你。』鶴勒那說：『用什麼方便，能讓他們解脫呢？』尊者說：『我有無上的法寶，就是如來藏。世尊過去交付給大迦葉（Mahākāśyapa），輾轉傳到我這裡。我現在交付給你，能使它傳承不絕。那些鶴群，也能因此而解脫。你接受我的教誨，聽我說偈：心隨萬境轉，轉處實能幽。隨流認得性，無喜亦無憂。』鶴群聽了偈語，飛鳴而去。（誕生在王宮，通達玄奧，應驗了佛的懸記，分燈化導。鶴群解脫，如同火遇到乾燥的柴草）。

第二十三祖 鶴勒那尊者（Haklena）： 是月支國人，婆羅門種姓，父親是千勝，母親是金光。因為求子而向七佛金幢祈禱，夢見須彌山頂，有神童拿著金環說：『我來了。』等到出生時天降花雨。二十二歲出家，居住在林間九年，誦讀《大般若經》，感得鶴群跟隨。三十歲得法。前往中印度弘法，有師子（Simha）歸依了他。師子問道：『我想要尋求道，應當如何用心？』尊者說：『你想要尋求道，就無所用心。』師子說：『既然無所用心，誰來做佛事？』尊者說：『你如果有所

【English Translation】 English version: Teasingly knowing where to return. Black jade and white iron: Metaphor for something extremely hard. Speaking directly to the face. Bright moon and cold snow.

The Twenty-second Patriarch, Manoratha: His caste was Kshatriya, and his father was King Always-at-Ease. Receiving the order from Venerable Upagupta, the Patriarch then left home. After transmitting the Dharma, he arrived at Yuezhi country. Haklena and Bao Yin welcomed the Patriarch to the royal palace for offerings. One day, Haklena asked the Patriarch, 'What karmic connection do I have that attracts a flock of cranes to follow me?' The Patriarch said, 'In the fourth kalpa, you were once a Bhikshu, destined to attend a Dharma assembly in the Dragon Palace. Your disciples all wanted to follow you. You observed that among the five hundred, none were capable of performing the wonderful offerings. At that time, the disciples said, 'The master often says that those who are equal in food should also be equal in Dharma. Since this is not the case now, what saintly virtue is there to speak of?' You then allowed them to attend the assembly. Because of overeating, they were reborn as feathered creatures. The karmic connection between master and disciples is why they follow you now.' Haklena said, 'What expedient means can be used to liberate them?' The Patriarch said, 'I have the unsurpassed Dharma treasure, which is the Tathagatagarbha (Tathāgatagarbha). The World Honored One entrusted it to Mahākāśyapa (Mahākāśyapa) in the past, and it has been passed down to me. I now entrust it to you, so that it can be transmitted without interruption. Those cranes can also be liberated by it. Receive my teachings and listen to this verse: The mind follows the myriad realms, the turning place is truly profound. Following the flow, one recognizes the nature, without joy or sorrow.' The flock of cranes, upon hearing the verse, flew away chirping. (Born in the royal palace, attaining profound mysteries, fulfilling the Buddha's prediction, dividing the lamp to guide and transform. The flock of cranes is liberated, like fire meeting dry firewood).

The Twenty-third Patriarch, Haklena: He was from Yuezhi country, of the Brahmin caste, his father was Qian Sheng, and his mother was Jin Guang. Because they prayed to the Seven Buddhas' Golden Stupa for a son, they dreamed of a divine child holding a golden ring on the summit of Mount Sumeru, saying, 'I am coming.' When he was born, flowers rained from the sky. He left home at the age of twenty-two, residing in a forest for nine years, reciting the Mahaprajnaparamita Sutra, attracting a flock of cranes to follow him. He attained the Dharma at the age of thirty. He went to Central India to propagate the Dharma, and Simha took refuge in him. Simha asked, 'I want to seek the Dao, how should I use my mind?' The Patriarch said, 'If you want to seek the Dao, then use no mind.' Simha said, 'Since there is no mind to use, who will perform the Buddha's work?' The Patriarch said, 'If you have

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用。即非功德。汝若無作。即是佛事。經云。我所作功德。而無我所故。師子聞是語已。即入佛慧。時祖忽指東北問曰。是何氣象。師子曰。我見氣如白虹貫乎天地。復有黑氣五道。橫亙其中祖曰其兆云何。曰莫可知矣。祖曰吾滅后五十年。北天竺國當有難起。嬰在汝身。吾將滅已。今以法眼付囑于汝。善自護持。乃說偈曰。認得心性時。可說不思議。了了無可得。得時不說知。付法已。即現十八變而歸寂。阇維畢。分舍利。各欲起塔。尊者復現空中。而說偈曰。一法一切法。一切一法攝。吾身非有無。何分一切塔。大眾聞偈。遂不復分。就䭾都場而建塔(冤債相逢。香結成穗。祖脈潛通。異氣徹應)。

二十四祖師子比丘尊者

中印度人。姓婆羅門。得法遊方。至罽賓國。有沙門波利迦本習小乘禪觀。其徒有五。曰禪定。曰知見。曰執相。曰舍相。曰不語。尊者以無礙辯折之。令其歸正。既攝五眾。名聞遐邇。方求法嗣。遇一長者。引其子問祖曰。此子名斯多。當生便拳左手。年二十矣。終未能舒。愿尊者示其宿因。祖睹之。即以手接曰。可還我珠。童子遽開手奉珠。眾皆驚異。祖曰吾前報為僧。有童子名婆舍。吾嘗赴西海齋。受䞋珠付之。今還吾珠。理固然矣。長者遂令出家。祖會眾聖與授具。以前

【現代漢語翻譯】 現代漢語譯本： 用，這並非是真正的功德。你如果做到無所作為，那就是真正的佛事。經書上說：『我所作的功德，是因為沒有『我』的執著。』 師子（Simha，人名，意為『獅子』）聽了這些話后，立刻領悟了佛的智慧。當時，般若多羅祖師忽然指著東北方向問道：『那是什麼氣象？』 師子（Simha）回答說：『我看見一股氣像白色的彩虹貫穿天地，其中又有五道黑氣橫亙在中間。』 祖師說：『這預示著什麼？』 師子（Simha）說：『難以知曉。』 祖師說：『我圓寂后五十年，在北天竺國（古代印度北部）將有災難發生，這場災難會應在你身上。我將要圓寂了，現在把法眼交付給你，好好守護。』 於是說了偈語：『認識到心性的時候，可以說不可思議。明明白白地什麼也得不到，得到的時候也無法用言語表達。』 交付了佛法后，就顯現了十八種變化而圓寂了。荼毗（火葬）完畢，眾人分割捨利，各自想要建造佛塔。尊者又顯現在空中，說了偈語：『一法即一切法，一切法即一法所包含。我的身體並非有或無，為何要分割成許多塔呢？』 大眾聽了偈語，於是不再分割捨利，就在荼毗的場所建造了一座佛塔（冤債相逢，香結成穗，祖脈潛通，異氣徹應）。

第二十四祖 師子比丘尊者

是中印度人，姓婆羅門。得法后四處遊歷，到達罽賓國（古代西域國名）。那裡有個沙門（出家修道的人）叫波利迦（Parigha），原本修習小乘禪觀，他的弟子有五個，分別是禪定、知見、執相、舍相、不語。尊者用無礙的辯才折服了他，使他歸於正道。收服了這五眾弟子后，尊者的名聲遠揚。他正在尋求佛法繼承人時，遇到一位長者，帶著他的兒子來拜見祖師說：『這孩子名叫斯多（Siddha），出生時左手就緊握成拳，現在二十歲了，始終無法伸開，希望尊者能開示他前世的因緣。』 祖師看到他，就用手去接他的手說：『可以還我珠子了嗎？』 童子立刻張開手，奉上珠子。眾人都感到驚異。祖師說：『我前世是個僧人，有個童子名叫婆舍（Vasya），我曾經去西海應齋，接受了施捨的珠子交給他保管，現在歸還我珠子，這是理所當然的。』 長者於是讓斯多（Siddha）出家。祖師召集眾聖為他授具足戒，因為以前

【English Translation】 English version: 'Use' is not true merit. If you have no action, that is truly a Buddha's deed. The sutra says, 'The merit I create is because there is no attachment to 'self'.' Simha (Simha, a name meaning 'lion'), upon hearing these words, immediately entered the wisdom of the Buddha. At that time, Patriarch Prajnatara suddenly pointed northeast and asked, 'What is that phenomenon?' Simha (Simha) replied, 'I see a qi (energy) like a white rainbow piercing through heaven and earth, with five black qi traversing in between.' The Patriarch said, 'What does this portend?' Simha (Simha) said, 'It is difficult to know.' The Patriarch said, 'Fifty years after my passing, there will be a calamity in North India (ancient northern India), and this calamity will befall you. I am about to pass away, and now I entrust the Dharma Eye to you, protect it well.' Then he spoke a verse: 'When the nature of mind is recognized, it can be said to be inconceivable. Clearly, nothing can be obtained, and when obtained, it cannot be expressed in words.' After transmitting the Dharma, he manifested eighteen transformations and passed into stillness. After cremation, the relics were divided, and everyone wanted to build a pagoda. The Venerable One appeared again in the sky and spoke a verse: 'One Dharma is all Dharmas, and all Dharmas are contained in one Dharma. My body is neither existent nor nonexistent, why divide it into many pagodas?' The assembly, upon hearing the verse, no longer divided the relics and built a pagoda at the cremation site (karmic debts meet, incense forms ears of grain, the ancestral vein secretly connects, extraordinary qi thoroughly responds).

The Twenty-fourth Patriarch, Venerable Simha Bhikshu (Simha, meaning 'lion'; Bhikshu, a Buddhist monk)

Was from Central India, of the Brahmin caste. After obtaining the Dharma, he traveled to the country of Kipin (ancient kingdom in Central Asia). There was a Shramana (a wandering ascetic) named Parigha, who originally practiced Hinayana (Small Vehicle) meditation. He had five disciples: Dhyana (meditation), Jnana (knowledge), Attachment to Form, Abandonment of Form, and Non-Speaking. The Venerable One refuted him with unobstructed eloquence, causing him to return to the right path. After converting these five disciples, the Venerable One's fame spread far and wide. While seeking a Dharma successor, he met an elder who brought his son to see the Patriarch, saying, 'This child is named Siddha, and his left hand has been clenched into a fist since birth. Now he is twenty years old and still cannot open it. I hope the Venerable One can reveal the karmic cause from his past life.' The Patriarch saw him and reached out to take his hand, saying, 'Can you return my pearl?' The boy immediately opened his hand and offered the pearl. Everyone was amazed. The Patriarch said, 'In my previous life, I was a monk, and there was a boy named Vasya. I once went to the Western Sea for a feast and received a donated pearl, which I entrusted to him for safekeeping. Now he returns my pearl, which is only natural.' The elder then allowed Siddha to become a monk. The Patriarch gathered the assembly of saints to ordain him, because previously

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緣故。名婆舍斯多。祖即謂之曰。吾師密有懸記。罹難非久。如來正法眼藏。今當付汝。汝應保護。普潤來際。偈曰。正說知見時。知見俱是心。當心即知見。知見即於今。祖說偈已。以僧伽黎密付斯多。俾之他國。隨機演化。斯多受教。直抵南天。祖謂難不可茍免。獨留罽賓。時本國有外道二人。一名摩目多。二名都落遮。學諸幻法。欲共謀亂。詭為釋子。潛入王宮。其王彌羅崛遂滅毀釋教。秉劍至尊者所。問曰。師得蘊空否。祖曰。已得蘊空。王曰。離生死否。祖曰。已離生死。王曰既離生死。可施我頭。祖曰。身非我有。何怯于頭。王即揮刃斷尊者首。白乳涌高數尺。王之右臂。旋亦墮地。七日而終。太子光首嘆曰。我父何故自取其禍。延眾懺悔時象白山。有仙人深明因果。言師子與羅崛。往世皆為白衣。以嫉法勝故。陰戕于崛。乃今償焉。眾遂以祖報體建塔(道不可求。用即□功。頭落臂斷。冤債相尋○首隨鋒刃落。彼此沒毫釐)。

二十五祖婆舍斯多尊者

罽賓國人。姓婆羅門父寂行。母嘗安樂。初母夢得神劍。因而有孕。既誕。拳左手遇師子尊者付法。后至中印度。國王迦勝。設禮供養。有外道無我尊先。亦為王禮重。乃于王前論義。冀勝祖自重。謂祖。曰我解默論。不假言說。祖曰孰知勝

負。彼曰。不爭勝負。但取其義。祖曰。汝以何為義。彼曰。無心為義。祖曰。汝既無心豈得義乎。彼曰。我說無心。當名非義。祖曰。汝說無心。當名非義。我說無心。當義非名。彼曰。當義非名。誰能辯義。祖曰。汝名非義。此名何名。彼曰。為辨非義。是名無名。祖曰。名既非名。義亦非義。辨者是名。當辨何物。如是往返五十九番。外道杜口信伏。於時祖忽而北。合掌長吁曰。我師師子尊者。今日遇難。斯可傷焉。即辭王南邁。至南天潛隱。山谷王天德迎請供養。王次子不如密多。遂求出家。祖問曰。汝欲出家。當爲何事。密多曰我若出家。不為其事祖曰不為何事。密多曰。不為俗事。祖曰。當爲何事。密多曰當爲佛事。祖曰。王子智慧天至。必諸聖降跡。即度出家。侍祖六年。后受具。羯磨之際。大地震動。乃付法偈曰。聖人說知見。當境無是非。我今悟真性。無道亦無理(神劍本铦。拳珠自瑩。其來有因。肘后懸印)。

二十六祖不如密多尊者

姓剎帝利。南印度王子。得法后至東印度。其王堅固。奉外道師長爪梵志。祖至。王問曰。師來何為。曰將度眾生。曰以何法度。曰各以其類度之。梵志即化一大山于祖頂上。勢且下壓。祖指之。山遽移彼眾頂上。復以手按地。地動。五百外道皆不能

【現代漢語翻譯】 現代漢語譯本 負。』他』說：『不爭輸贏，只求明白義理。』 菩提達摩』祖師』說：『你認為什麼是義理？』 『他』說：『無心就是義理。』 『祖師』說：『你既然無心，怎麼能明白義理呢？』 『他』說：『我說無心，應當稱之為非義。』 『祖師』說：『你說無心，應當稱之為非義；我說無心，義理超越名相。』 『他』說：『義理超越名相，誰能辨別義理？』 『祖師』說：『你稱之為非義，這個名稱又是什麼名稱？』 『他』說：『爲了辨別非義，所以稱之為無名。』 『祖師』說：『名稱既然不是名稱，義理也不是義理，辨別的人又是誰，應當辨別什麼？』 這樣往返辯論了五十九次，外道啞口無言，心悅誠服。當時，『祖師』忽然面向北方，合掌長嘆說：『我的老師師子尊者（Śīṃha Bhikṣu，禪宗二十四祖），今天遭遇災難，實在令人悲傷。』 隨即告別國王，向南而去，到南天隱居在山谷中。國王天德迎接並供養『祖師』，國王的次子不如密多（Asuṅghamitra），於是請求出家。『祖師』問：『你想要出家，應當爲了什麼事？』 『密多』說：『我如果出家，不爲了世俗之事。』 『祖師』說：『不爲了什麼事？』 『密多』說：『不爲了世俗之事。』 『祖師』說：『應當爲了什麼事？』 『密多』說：『應當爲了佛事。』 『祖師』說：『王子智慧超群，必定是諸聖降臨的足跡。』 於是為『密多』剃度出家，侍奉『祖師』六年，後來受具足戒時，大地震動。『祖師』於是傳授法偈說：『聖人所說的知見，面對境界沒有是非。我如今領悟了真性，沒有道也沒有理。（神劍原本鋒利，拳中的寶珠自然光亮，它的到來是有原因的，肘后懸掛著印章）。』 第二十六祖不如密多尊者（Asuṅghamitra） 姓剎帝利（Kṣatriya，印度種姓之一），是南印度王子。得法後到達東印度，那裡的國王堅固，信奉外道師長爪梵志（Dīrghanakha）。『祖師』到達后，國王問：『『大師』來這裡做什麼？』 『祖師』說：『將要度化眾生。』 國王問：『用什麼方法度化？』 『祖師』說：『各自用其相應的類別來度化。』 『梵志』隨即化作一座大山壓在『祖師』的頭頂上，形勢就要壓下來。『祖師』用手指著那座山，山立刻移到『梵志』的頭頂上。『祖師』又用手按住地面，地面震動，五百外道都不能動彈。

【English Translation】 English version 『He』 said, 『I do not contend for victory or defeat, but only seek to understand the meaning.』 『Patriarch』 said, 『What do you consider to be the meaning?』 『He』 said, 『No-mind is the meaning.』 『Patriarch』 said, 『Since you have no-mind, how can you understand the meaning?』 『He』 said, 『When I speak of no-mind, it should be called non-meaning.』 『Patriarch』 said, 『When you speak of no-mind, it should be called non-meaning; when I speak of no-mind, the meaning transcends names.』 『He』 said, 『If the meaning transcends names, who can discern the meaning?』 『Patriarch』 said, 『You call it non-meaning; what name is this name?』 『He』 said, 『To discern non-meaning, it is called no-name.』 『Patriarch』 said, 『If the name is not a name, and the meaning is not a meaning, who is the one who discerns, and what should be discerned?』 In this way, they debated back and forth fifty-nine times, and the heretic was left speechless and sincerely convinced. At that time, 『Patriarch』 suddenly faced north, joined his palms, and sighed, saying, 『My teacher Śīṃha Bhikṣu (the twenty-fourth Patriarch of Zen), has encountered disaster today, which is truly saddening.』 Immediately, he bid farewell to the king and went south, hiding in a valley in South India. King Tiāndé welcomed and provided for 『Patriarch』. The king's second son, Asuṅghamitra, then requested to leave home. 『Patriarch』 asked, 『If you wish to leave home, what should you do it for?』 『Mitra』 said, 『If I leave home, it is not for worldly matters.』 『Patriarch』 said, 『Not for what matters?』 『Mitra』 said, 『Not for worldly matters.』 『Patriarch』 said, 『What should it be for?』 『Mitra』 said, 『It should be for Buddhist matters.』 『Patriarch』 said, 『The prince's wisdom is supreme, surely the traces of the saints have descended.』 Then he ordained 『Mitra』 and had him serve 『Patriarch』 for six years. Later, when he received the full precepts, the earth shook. 『Patriarch』 then transmitted the Dharma verse, saying, 『The knowledge and views spoken of by the saints, in the face of circumstances, there is no right or wrong. Now I have realized the true nature, there is neither the Way nor reason. (The divine sword is originally sharp, the pearl in the fist is naturally bright, its coming has a cause, and the seal hangs behind the elbow).』 The Twenty-sixth Patriarch, Asuṅghamitra His surname was Kṣatriya (one of the Indian castes), and he was a prince of South India. After obtaining the Dharma, he arrived in East India, where the king was firm and devoted to the heretical teacher Dīrghanakha. When 『Patriarch』 arrived, the king asked, 『What does 『Master』 come here to do?』 『Patriarch』 said, 『I will liberate sentient beings.』 The king asked, 『By what method do you liberate them?』 『Patriarch』 said, 『Each is liberated by its corresponding category.』 The 『heretic』 then transformed a large mountain to press down on 『Patriarch』s』 head, and the situation was about to crush him. 『Patriarch』 pointed at the mountain, and the mountain immediately moved to the 『heretic』s』 head. 『Patriarch』 then pressed his hand on the ground, and the ground shook, and five hundred heretics could not move.

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立。梵志怖懼禮懺。祖覆按地地靜。指山山滅。王異日大治齋。集諸外道。懇祖預會。祖初不欲行。而知所會地將陷。乃往。王曰。師肯來耶。祖曰吾非應供。來救死耳。此地已為龍窟。須臾當下陷。王恐。與其眾如高原。反顧其地已淵然成湫矣。王益敬信。祖為演法。且曰。國有聖人。當繼我法。先是東印有婆羅門子。年二十。幼失父母。不知名氏。或自言瓔珞。人遂名瓔珞童子。丐行閭里。有問汝行何急。即曰汝行何緩。問何姓。即曰與汝同姓。人莫測之。一日王與祖同車而出。瓔珞稽首於前。祖曰。汝憶往事否。珞曰。我念往劫中。與師同居。師演摩訶般若。我演甚深修多羅。今日之事。蓋契昔因。祖顧王曰。此大勢至菩薩也。繼后出二人。一化南印度。一人緣在震旦。九年卻返此方。即以昔因。名般若多羅。付法偈曰。真性心地藏。無頭亦無尾。因緣而化物。方便呼為智(外道為山。自貽伊戚。俾歸真乘。反曲作直故人忽逢。二五一十)。

二十七祖般若多羅尊者

東印度人。得法后。至南印度。彼王名香至。尊重供養。度越倫等。又施無價寶珠。時王有三子。曰月凈多羅。曰功德多羅。曰菩提多羅。其季開士也。祖欲試其所得。乃以所施珠。問三王子曰。此珠圓明有能及否。月凈功德皆曰。此

【現代漢語翻譯】 現代漢語譯本 梵志（信奉婆羅門教的人）驚恐害怕，向菩提達摩禮拜懺悔。菩提達摩再次按住地面，地面恢復平靜。他指著山，山就消失了。國王在另一天大擺齋宴，召集了各種外道，懇請菩提達摩參加。菩提達摩起初不想去，但知道聚會的地方將會塌陷，於是前往。國王說：『師父肯來嗎？』菩提達摩說：『我不是來應供的，是來救命的。這塊地已經成了龍窟，很快就要塌陷。』國王害怕，和他的隨從們轉移到高地，回頭看那塊地已經深陷成水潭了。國王更加敬重信服菩提達摩，菩提達摩為他演說佛法，並且說：『我國有聖人，將會繼承我的佛法。』 先前，東印度有個婆羅門家的孩子，二十歲，從小失去父母，不知道姓名。有人說他叫瓔珞，人們就叫他瓔珞童子。他沿街乞討，有人問他走得這麼急做什麼，他就說你走得這麼慢做什麼。問他姓什麼，他就說和你同姓。人們都無法理解他。一天，國王和菩提達摩同車出行，瓔珞在前面叩拜。菩提達摩說：『你還記得過去的事情嗎？』瓔珞說：『我記得往昔，和師父同住在一起，師父演說摩訶般若（偉大的智慧），我演說甚深修多羅（非常深奧的佛經）。今天的事情，是過去因緣的契合。』菩提達摩回頭對國王說：『這位是大勢至菩薩（佛教菩薩名）。』之後還會出現兩個人，一個化身到南印度，一個人和震旦（中國的古稱）有緣分，九年後會返回這裡。於是因為過去的因緣，取名為般若多羅（智慧的保護者），並把佛法傳給他。傳法偈說：『真性心地藏，無頭亦無尾。因緣而化物，方便呼為智（外道為山，自貽伊戚，俾歸真乘，反曲作直故人忽逢，二五一十）。』 第二十七祖 般若多羅尊者 是東印度人。得到佛法后，來到南印度。那裡的國王名叫香至，非常尊重供養他，超過了其他人。又佈施了無價的寶珠。當時國王有三個兒子，名叫月凈多羅，功德多羅，菩提多羅。最小的兒子是個開悟的人。般若多羅想測試他們所學到的，就用國王佈施的寶珠，問三個王子說：『這顆珠子圓潤光明，有什麼能比得上嗎？』月凈和功德都說：『這顆珠子是世間稀有的寶物，價值連城，沒有什麼可以比得上它。』

【English Translation】 English version A Brahmana (a person who believes in Brahmanism) was frightened and repented, prostrating himself before Bodhidharma. Bodhidharma pressed the ground again, and the ground became calm. He pointed at the mountain, and the mountain disappeared. The king held a grand vegetarian feast on another day, gathering various heretics and earnestly inviting Bodhidharma to attend. Bodhidharma initially did not want to go, but knowing that the place of the gathering would collapse, he went. The king said, 'Master is willing to come?' Bodhidharma said, 'I am not here to receive offerings, but to save lives. This place has become a dragon's lair and will collapse soon.' The king was afraid and moved to higher ground with his entourage, looking back to see that the land had sunk deeply into a pool. The king became even more respectful and faithful to Bodhidharma, who expounded the Dharma for him and said, 'Our country has a sage who will inherit my Dharma.' Previously, there was a Brahmana child in East India, twenty years old, who lost his parents at a young age and did not know his name. Some said his name was Yingluo (necklace), so people called him Yingluo Tongzi (Necklace Boy). He begged along the streets, and when someone asked him why he was walking so fast, he would say why are you walking so slow. When asked his surname, he would say it was the same as yours. People could not understand him. One day, the king and Bodhidharma were traveling in the same carriage, and Yingluo bowed before them. Bodhidharma said, 'Do you remember the past?' Yingluo said, 'I remember in the past, I lived with the master, the master expounded the Maha Prajna (great wisdom), and I expounded the profound Sutras (very profound Buddhist scriptures). Today's events are a coincidence of past causes.' Bodhidharma turned to the king and said, 'This is the Mahasthamaprapta Bodhisattva (a Buddhist bodhisattva).' Afterwards, two more people will appear, one incarnating in South India, and one having a connection with Zhendan (ancient name for China), returning here in nine years. Thus, because of past causes, he was named Prajnatara (protector of wisdom), and the Dharma was passed on to him. The Dharma transmission verse says: 'The true nature is the mind's treasury, without head or tail. It transforms things through causes and conditions, and is conveniently called wisdom (heretics make mountains, causing themselves sorrow, leading them to the true vehicle, turning the crooked into straight, old friends suddenly meet, two five is ten).' The Twenty-seventh Ancestor, Venerable Prajnatara Was from East India. After receiving the Dharma, he came to South India. The king there, named Xiangzhi, respected and supported him greatly, surpassing others. He also donated priceless jewels. At that time, the king had three sons, named Yuejingduoluo (Moon Pure Tara), Gongdeduoluo (Merit Tara), and Putiduoluo (Bodhi Tara). The youngest son was an enlightened person. Prajnatara wanted to test what they had learned, so he used the jewels donated by the king and asked the three princes, 'This pearl is round and bright, is there anything that can compare to it?' Yuejing and Gongde both said, 'This pearl is a rare treasure in the world, priceless, and nothing can compare to it.'

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珠七寶中。尊固無逾也。菩提曰。此是世寶。未足為上。于諸寶中。法寶為上。此是世光。未足為上。于諸光中。智光為上。此是世明。未足為上。于諸明中。心明為上。此珠光明不能自照。要假智光。以辨於此。既辨此已。即知是珠。然則師有其道。其寶即現。眾生有道。心寶亦然。祖嘆其辨慧。乃復問曰。于諸物中。何物無相。曰于諸物中。不起無相又問于諸物中。何物最高。曰于諸物中人我最高。又問于諸物中。何物最大。曰于諸物中。法性最大。祖知是法器(透明透暗解見。無邊無剎規模)。

一日王問。諸人盡轉經。師為甚不轉。尊者曰。貧道出息不隨眾緣。入息不居陰界。常轉如是經。百千萬億卷(多多卷數從何數。不轉之轉若個知)。

香至王厭世。眾皆號絕。菩提多羅。獨于柩前入定。經七日而出。遂依祖求出家。既授具。祖告曰。如來以正法眼付大迦葉。如是展轉。乃至於我。我今囑汝。聽吾偈曰。心地生諸種。因事復生理。果滿菩提圓。花開世界起。付法已。即于座上起立。舒左右手。各放光明二十七道。五色光耀。又踴身虛空。高七多羅樹。化火自焚。空中舍利如雨。收以建塔(勢至勢至。為法之寄。轉經不落文字。放光更沒巴鼻)。

東土祖師

初祖菩提達磨大師

【現代漢語翻譯】 現代漢語譯本： 在眾多的七寶之中，世間的寶物再尊貴也沒有超過它的。菩提達摩（Bodhidharma）說：『這些是世間的寶物，還不足以稱為最上。在所有的寶物中，法寶才是最上的。』『這是世間的光明，還不足以稱為最上。在所有的光明中，智慧之光才是最上的。』『這是世間的明亮，還不足以稱為最上。在所有的明亮中，心明才是最上的。』這寶珠的光明不能自己照亮，一定要藉助智慧之光，才能辨別它。既然辨別了它，就知道這是寶珠。這樣說來，老師掌握了其中的道理，寶物就會顯現。眾生掌握了其中的道理，心寶也是這樣。 祖師讚歎他的辨別智慧，於是又問：『在所有的事物中，什麼事物沒有相？』回答說：『在所有的事物中，不起念就是無相。』又問：『在所有的事物中，什麼事物最高？』回答說：『在所有的事物中，人我和我執最高。』又問：『在所有的事物中，什麼事物最大？』回答說：『在所有的事物中，法性最大。』祖師知道他是可以傳法的法器（透明透暗，解見無邊無剎的規模）。 一天，國王問：『大家都在轉經，師父為什麼不轉經？』尊者說：『貧道呼出的氣息不隨眾緣，吸入的氣息不居於陰界，常常轉著這樣的經，百千萬億卷。』 香至王厭倦世事，眾人都號啕大哭。菩提多羅（Bodhitara）獨自在靈柩前入定。經過七天後出定，於是依從祖師請求出家。已經授具足戒后，祖師告訴他說：『如來將正法眼藏傳付給大迦葉（Mahākāśyapa），這樣輾轉相傳，乃至於我。我現在囑咐你，聽我的偈語：心地生出各種種子，因緣和合又生出道理。果實圓滿菩提成就，花開世界顯現。』傳法完畢后，就在座位上站起來，舒展左右手，各自放出光明二十七道，五色光芒閃耀。又躍身到虛空中，高達七棵多羅樹的高度，化為火焰自焚。空中的舍利像雨一樣落下，收集起來建造佛塔。 東土祖師 初祖菩提達摩大師（Bodhidharma）

【English Translation】 English version: Among the seven treasures, none is more esteemed than this worldly treasure. Bodhidharma said, 'These are worldly treasures, not yet the highest. Among all treasures, the Dharma treasure is the highest.' 'This is worldly light, not yet the highest. Among all lights, the light of wisdom is the highest.' 'This is worldly brightness, not yet the highest. Among all brightness, the brightness of the mind is the highest.' The light of this pearl cannot illuminate itself; it must rely on the light of wisdom to be distinguished. Once it is distinguished, it is known to be a pearl. Thus, if the teacher possesses the Way, the treasure will appear. If sentient beings possess the Way, the treasure of the mind is the same. The Patriarch praised his discerning wisdom and then asked, 'Among all things, what thing has no form?' He replied, 'Among all things, non-arising is formless.' He further asked, 'Among all things, what is the highest?' He replied, 'Among all things, the ego and self-attachment are the highest.' He further asked, 'Among all things, what is the greatest?' He replied, 'Among all things, the Dharma-nature is the greatest.' The Patriarch knew that he was a vessel for the Dharma (transparent and clear, understanding the boundless and limitless scale). One day, the king asked, 'Everyone else is turning the scriptures, why doesn't the Master turn them?' The Venerable replied, 'This poor monk's outgoing breath does not follow external conditions, and the incoming breath does not dwell in the realms of the senses. I am constantly turning such scriptures, hundreds of thousands of millions of volumes.' King Xiangzhi grew weary of the world, and everyone wailed in despair. Bodhitara alone entered Samadhi before the coffin. After seven days, he emerged from Samadhi and requested to leave home under the Patriarch. After receiving the full precepts, the Patriarch told him, 'The Tathagata entrusted the Eye of the True Dharma to Mahākāśyapa, and it has been transmitted in this way down to me. Now I entrust it to you. Listen to my verse: The mind-ground gives rise to all kinds of seeds; through causes and conditions, principles are born again. When the fruit is full, Bodhi is perfected; when the flower blooms, the world arises.' After transmitting the Dharma, he stood up from his seat, extended his left and right hands, each emitting twenty-seven rays of light, with five-colored radiance. He then leaped into the void, reaching a height of seven Tala trees, and transformed into flames, self-immolating. Sharira (relics) fell from the sky like rain, which were collected to build a pagoda. Eastern Land Patriarchs The First Patriarch, Bodhidharma

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者

南天竺國。香至王第三子也。姓剎帝利。本名菩提多羅。後於般若多羅尊者得法。尊者謂曰。汝于諸法已得通量。達磨者。通大之義也。因改今名。祖恭稟教義。服勤四十年。迨尊者順世。遂演化本國。時有二師。一名佛大先。二名佛大勝多。與祖同學。佛陀跋陀小乘禪觀。佛大先既遇般若波羅尊者。舍小趣大。與祖並化。時號為二甘露門。而大勝多。更分徒為六宗。第一有相宗。第二無相宗。第三定慧宗。第四戒行宗。第五無得宗。第六寂靜宗。各封己解。別展化源。祖喟然嘆曰。彼之一師。已陷牛跡。況復支離。而分六宗。我若不除。永纏邪見。言已。微現神力。至有相宗所。問曰。一切諸法。何名實相。彼眾有一尊長薩婆羅答曰。于諸相中。不互諸相。是名實相。祖曰一切諸相而不互者。是名實相。當何定耶。彼曰。于諸相中實無有定。若定諸相。何名為實。祖曰。諸相不定。便名實相。汝今不定。當何得之。彼曰。我言不定。不說諸相。當說諸相。其義亦然。祖曰。汝言不定。當爲實相。定不定故。即非實相。彼曰。定既不定。即非實相。知我非故。不定不變。祖曰。汝今不變。何名實相。已變已往。其義亦然。彼曰。不變當在。在不在故。故變實相。以定其義。祖曰實相不變。變即非實。于有無

【現代漢語翻譯】 現代漢語譯本 南天竺國（位於印度半島南部）。香至王（姓名待考）的第三個兒子。屬於剎帝利（印度教種姓制度中的第二等級，通常是武士和統治者）種姓。原本的名字是菩提多羅（Bodhidara）。後來在般若多羅尊者（Prajnatara）那裡得到了佛法。尊者對他說：『你對於各種佛法已經通達明瞭，達磨（Dharma）的意思就是通達廣大。』因此改名為達磨（Dharma）。達磨（Dharma）恭敬地接受教義，勤奮修行四十年。等到般若多羅尊者（Prajnatara）圓寂后，達磨（Dharma）便在本國弘揚佛法。當時有兩位法師，一位名叫佛大先（Buddha Dasya），一位名叫佛大勝多（Buddha Simha），與達磨（Dharma）一起學習。佛陀跋陀（Buddhabhadra）修習小乘禪觀。佛大先（Buddha Dasya）遇到般若多羅尊者（Prajnatara）后，捨棄小乘而趨向大乘，與達磨（Dharma）一起弘揚佛法，當時被稱為『二甘露門』。而佛大勝多（Buddha Simha）又將他的徒弟分為六個宗派：第一有相宗，第二無相宗，第三定慧宗，第四戒行宗，第五無得宗，第六寂靜宗。各自固守自己的理解，分別發展自己的教化源頭。達磨（Dharma）感嘆地說：『他們的一位老師，已經陷入了牛跡（比喻錯誤的道路），更何況又支離破碎地分為六個宗派。我如果不加以糾正，將永遠被邪見纏繞。』說完，稍微顯現了神通，來到了有相宗所在地，問道：『一切諸法，什麼叫做實相？』他們當中有一位尊長薩婆羅（Sarvahara）回答說：『在各種現象中，不互相干擾的各種現象，就叫做實相。』達磨（Dharma）說：『一切不互相干擾的各種現象，就叫做實相，這應當如何確定呢？』薩婆羅（Sarvahara）說：『在各種現象中，實際上沒有確定。如果確定了各種現象，那還叫什麼實相呢？』達磨（Dharma）說：『各種現象不確定，就叫做實相。你現在說不確定，那應當如何得到呢？』薩婆羅（Sarvahara）說：『我說不確定，不是說各種現象。當說各種現象，它的意義也是這樣。』達磨（Dharma）說：『你說不確定，當作實相。因為確定和不確定，就不是實相。』薩婆羅（Sarvahara）說：『確定既然不確定，就不是實相。知道我不是這樣，不確定就不會改變。』達磨（Dharma）說：『你現在不變，那叫什麼實相？已經變化已經過去，它的意義也是這樣。』薩婆羅（Sarvahara）說：『不變應當存在，因為存在和不存在，所以變化是實相，用來確定它的意義。』達磨（Dharma）說：『實相不變，變化就不是實相。在有和無

【English Translation】 English version From South India. He was the third son of King Xiangzhi (name to be verified). He belonged to the Kshatriya (the second of the four Hindu castes, usually warriors and rulers) caste. His original name was Bodhidara. Later, he obtained the Dharma from Venerable Prajnatara. The Venerable said to him, 'You have thoroughly understood all Dharmas; Dharma means thorough and vast.' Therefore, he changed his name to Dharma. Dharma respectfully accepted the teachings and diligently practiced for forty years. After Venerable Prajnatara passed away, Dharma propagated the Dharma in his own country. At that time, there were two teachers, one named Buddha Dasya and the other named Buddha Simha, who studied with Dharma. Buddhabhadra practiced Hinayana meditation. After Buddha Dasya met Venerable Prajnatara, he abandoned Hinayana and turned to Mahayana, propagating the Dharma together with Dharma, and they were called the 'Two Gates of Ambrosia' at that time. Buddha Simha further divided his disciples into six sects: first, the Sect of Existence; second, the Sect of Non-Existence; third, the Sect of Samadhi and Wisdom; fourth, the Sect of Precepts and Conduct; fifth, the Sect of Non-Attainment; and sixth, the Sect of Tranquility. Each adhered to their own understanding and developed their own sources of teaching. Dharma sighed and said, 'Their one teacher has already fallen into the ox's tracks (a metaphor for a wrong path), let alone being fragmented into six sects. If I do not correct them, they will be forever entangled in wrong views.' After saying this, he slightly manifested his supernatural powers and came to the location of the Sect of Existence, asking, 'What is called the true nature of all Dharmas?' One of their elders, Sarvahara, replied, 'Among all phenomena, the phenomena that do not interfere with each other are called true nature.' Dharma said, 'All phenomena that do not interfere with each other are called true nature; how should this be determined?' Sarvahara said, 'In all phenomena, there is actually no determination. If the phenomena are determined, what is called true nature?' Dharma said, 'The phenomena are not determined, and this is called true nature. Now you say it is not determined, how should it be attained?' Sarvahara said, 'When I say it is not determined, I am not talking about the phenomena. When talking about the phenomena, its meaning is also like this.' Dharma said, 'You say it is not determined, and take it as true nature. Because of determination and non-determination, it is not true nature.' Sarvahara said, 'Since determination is not determined, it is not true nature. Knowing that I am not like this, non-determination will not change.' Dharma said, 'Now you do not change, what is called true nature? What has changed and passed, its meaning is also like this.' Sarvahara said, 'Non-change should exist, because of existence and non-existence, so change is true nature, used to determine its meaning.' Dharma said, 'True nature does not change, change is not true nature. In existence and non-existence'

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中。何名實相。薩婆羅。心知聖師。懸解潛達。即以手指虛空曰。此是世間有相。亦能空故。當我此身。得似此否。祖曰。若解實相。即見非相。若了非相。其色亦然。當於色中不失色體。于非相中不礙有故。若能是解。此名實相。彼眾聞已。心意朗然。欽禮信受。祖瞥然匿跡。至無相宗所。問曰。汝言無相當何證之。彼眾中有波羅提答曰。我明無相。心不現故。祖曰。汝心不現。當何明之。彼曰。我明無相。心不取捨。當於明時。亦無當者。祖曰。于諸有無。心不取捨。又無當者。諸明無故。彼曰。入佛三昧。尚無所得。何況無相而欲知之。祖曰。相既不知。誰云有無。尚無所得。何名三昧。彼曰。我說不證。證無所證。非三昧故。我說三昧。祖曰。非三昧者。何當名之。汝既不證。非證何證。波羅提聞祖辯柝。即悟本心。禮謝懺悔。祖記曰。汝當得果。不久證之。此國有魔。非久降之。言已。至定慧宗所。問曰。汝學定慧。為一為二。彼眾中有婆蘭陀者。答曰。我此定慧。非一非二。祖曰。既非一二。何名定慧。彼曰。在定非定。處慧非慧。一既非一。二亦不二。祖曰。當一不一。當二不二。既非定慧。約何定慧。彼曰。不一不二。定慧能知。非定非慧。亦復然矣。祖曰慧非定故。然何知哉。不一不二。誰定誰慧

【現代漢語翻譯】 中。什麼是實相（shí xiàng，ultimate reality）？薩婆羅（Sā pó luó，name of a person）。用心去理解聖人的教誨，深刻領悟其中的奧秘。於是用手指著天空說：『這是世間有形之相（yǒu xiàng，form），但也是空性的（kōng xìng，emptiness）。我的身體，能像這樣嗎？』 祖師說：『如果理解了實相（shí xiàng，ultimate reality），就能看到非相（fēi xiàng，non-form）。如果明白了非相（fēi xiàng，non-form），那麼色（sè，form）也是如此。應當在色（sè，form）中不失去色的本體，在非相（fēi xiàng，non-form）中不妨礙有（yǒu，existence）。如果能夠這樣理解，這就叫做實相（shí xiàng，ultimate reality）。』他們聽了之後，心意豁然開朗，恭敬地行禮並信受。祖師忽然隱去身形，來到了無相宗（wú xiàng zōng，school of non-form）所在的地方，問道：『你們說無相（wú xiàng，non-form），用什麼來證明它呢？』 他們之中有個叫波羅提（Bō luó tí，name of a person）的人回答說：『我明白無相（wú xiàng，non-form），因為心不顯現。』祖師說：『你的心不顯現，用什麼來明白它呢？』他回答說：『我明白無相（wú xiàng，non-form），心不取捨（qǔ shě，grasping and rejecting）。在明白的時候，也沒有能明白的主體。』祖師說：『對於諸有（zhū yǒu，all existence）和諸無（zhū wú，all non-existence），心不取捨（qǔ shě，grasping and rejecting），又沒有能明白的主體，一切的明白都是空性的。』 他回答說：『進入佛的三昧（sān mèi，samadhi），尚且沒有什麼可以獲得，更何況是無相（wú xiàng，non-form）而想要去了解它呢？』祖師說：『相（xiàng，form）既然都不能瞭解，誰說有有無無呢？尚且沒有什麼可以獲得，憑什麼叫做三昧（sān mèi，samadhi）？』他回答說：『我說不證（bù zhèng，non-attainment），證（zhèng，attainment）的是無所證（wú suǒ zhèng，nothing to be attained），所以不是三昧（sān mèi，samadhi），我說的是三昧（sān mèi，samadhi）。』祖師說：『不是三昧（sān mèi，samadhi）的，應當叫它什麼呢？你既然不證（bù zhèng，non-attainment），用什麼來證明非證（fēi zhèng，non-attainment）呢？』波羅提（Bō luó tí，name of a person）聽了祖師的辯論，立刻領悟了本心（běn xīn，original mind），行禮謝罪懺悔。祖師預言說：『你應當得果（dé guǒ，attain fruition），不久就能證得。這個國家有魔（mó，demon），不久就會降伏它。』說完，來到了定慧宗（dìng huì zōng，school of meditation and wisdom）所在的地方，問道：『你們學習定（dìng，meditation）和慧（huì，wisdom），認為是一還是二？』 他們之中有個叫婆蘭陀（Pó lán tuó，name of a person）的人回答說：『我的定（dìng，meditation）和慧（huì，wisdom），非一非二。』祖師說：『既然非一非二，憑什麼叫做定（dìng，meditation）和慧（huì，wisdom）？』他回答說：『在定（dìng，meditation）中不是定（dìng，meditation），在慧（huì，wisdom）中不是慧（huì，wisdom），一（yī，one）既然不是一（yī，one），二（èr，two）也不是二（èr，two）。』祖師說：『當一（dāng yī，when it is one）不是一（yī，one），當二（dāng èr，when it is two）不是二（èr，two），既然不是定（dìng，meditation）和慧（huì，wisdom），根據什麼來說定（dìng，meditation）和慧（huì，wisdom）？』他回答說：『不一不二（bù yī bù èr，neither one nor two），定（dìng，meditation）和慧（huì，wisdom）能夠知道，非定非慧（fēi dìng fēi huì，neither meditation nor wisdom），也是如此。』祖師說：『慧（huì，wisdom）不是定（dìng，meditation）的緣故，那麼用什麼來知道呢？不一不二（bù yī bù èr，neither one nor two），誰是定（dìng，meditation），誰是慧（huì，wisdom）？』

【English Translation】 In. What is called 'true reality' (shí xiàng)? Sā pó luó (name of a person). Use the mind to understand the teachings of the sage, and deeply comprehend the mysteries within. Then, pointing to the sky with his finger, he said, 'This is the form (yǒu xiàng) of the world, but it is also emptiness (kōng xìng). Can my body be like this?' The Patriarch said, 'If you understand true reality (shí xiàng), you can see non-form (fēi xiàng). If you understand non-form (fēi xiàng), then form (sè) is also like that. You should not lose the essence of form within form, and you should not hinder existence within non-form. If you can understand this, it is called true reality (shí xiàng).' After hearing this, their minds became clear and bright, and they respectfully bowed and accepted it with faith. The Patriarch suddenly disappeared and went to the place of the School of Non-Form (wú xiàng zōng), and asked, 'You say non-form (wú xiàng), what do you use to prove it?' Among them, a person named Bō luó tí (name of a person) answered, 'I understand non-form (wú xiàng) because the mind does not appear.' The Patriarch said, 'Your mind does not appear, what do you use to understand it?' He answered, 'I understand non-form (wú xiàng), the mind does not grasp or reject (qǔ shě). At the time of understanding, there is also no subject that can understand.' The Patriarch said, 'For all existence (zhū yǒu) and all non-existence (zhū wú), the mind does not grasp or reject (qǔ shě), and there is no subject that can understand, all understanding is emptiness.' He answered, 'Entering the Buddha's samadhi (sān mèi), there is still nothing to be attained, let alone wanting to understand non-form (wú xiàng)?' The Patriarch said, 'Since form (xiàng) cannot be understood, who says there is existence or non-existence? There is still nothing to be attained, what is called samadhi (sān mèi)?' He answered, 'I say non-attainment (bù zhèng), what is attained (zhèng) is nothing to be attained (wú suǒ zhèng), so it is not samadhi (sān mèi), I am talking about samadhi (sān mèi).' The Patriarch said, 'What should be called that which is not samadhi (sān mèi)? Since you do not attain (bù zhèng), what do you use to prove non-attainment (fēi zhèng)?' Bō luó tí (name of a person) heard the Patriarch's argument and immediately realized his original mind (běn xīn), bowed, apologized, and repented. The Patriarch prophesied, 'You should attain fruition (dé guǒ), and you will soon attain it. This country has a demon (mó), and it will soon be subdued.' After speaking, he went to the place of the School of Meditation and Wisdom (dìng huì zōng), and asked, 'You study meditation (dìng) and wisdom (huì), do you consider them to be one or two?' Among them, a person named Pó lán tuó (name of a person) answered, 'My meditation (dìng) and wisdom (huì) are neither one nor two.' The Patriarch said, 'Since they are neither one nor two, what do you call meditation (dìng) and wisdom (huì)?' He answered, 'In meditation (dìng) it is not meditation (dìng), in wisdom (huì) it is not wisdom (huì), since one (yī) is not one (yī), two (èr) is also not two (èr).' The Patriarch said, 'When it is one (dāng yī) it is not one (yī), when it is two (dāng èr) it is not two (èr), since it is neither meditation (dìng) nor wisdom (huì), according to what do you speak of meditation (dìng) and wisdom (huì)?' He answered, 'Neither one nor two (bù yī bù èr), meditation (dìng) and wisdom (huì) can know, neither meditation nor wisdom (fēi dìng fēi huì) is also like that.' The Patriarch said, 'Wisdom (huì) is not the cause of meditation (dìng), then what do you use to know? Neither one nor two (bù yī bù èr), who is meditation (dìng), who is wisdom (huì)?'

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。婆蘭陀聞之。疑心冰釋。至第四戒行宗所。問曰。何者名戒。云何名行。當此戒行。為一為二。彼眾中有一賢者。答曰。一二二一。皆彼所生。依教無染。此名戒行。祖曰。汝言依教。即是有染。一二俱破。何言依教。此二違背。不及於行。內外非明。何名為戒。彼曰。我有內外。彼已知竟。既得通達。便是戒行。若說違背。俱是俱非。言及清凈。即戒即行。祖曰。俱是俱非。何言清凈。既得通故。何談內外。賢者聞之。即自慚伏。至無得宗所。問曰。汝云無得。無得何得。既無所得。亦無得得。彼眾中有寶靜者。答曰。我說無得。非無得得。當說得得。無得是得。祖曰。得既不得。得亦非得。既云得得。得得何得。彼曰。見得非得。非得是得。若見不得。名為得得。祖曰。得既非得。得得無得。既無所得。當何得得。寶靜聞之。頓除疑網。至寂靜宗所。問曰。何名寂靜。於此法中。誰靜誰寂。彼眾中有尊者。答曰。此心不動。是名為寂。於法無染。名之為靜。祖曰。本心不寂。要假寂靜。本來寂故。何用寂靜。彼曰。諸法本空。以空空故。于彼空空。故名寂靜。祖曰。空空已空。諸法亦爾。寂靜無相。何靜何寂彼尊。者聞師指誨。豁然開悟。既而六眾咸誓歸依。由是化被南天聲馳五印。經六十載度無量眾。后值異

【現代漢語翻譯】 婆蘭陀聽到這些話，心中的疑惑消解。他來到第四戒行宗處，問道：『什麼叫做戒？什麼叫做行？這戒和行，是一還是二？』那群人中有一位賢者回答說：『一和二，二和一，都是由它所生。依照教導而沒有污染，這就叫做戒行。』 祖師說：『你說依照教導，那就是有污染。一和二都被破除了，還說什麼依照教導？這二者互相違背，不能達到行。內外都不明白，還叫什麼戒？』 那人說：『我有內外，我已經知曉了。既然已經通達，那就是戒行。如果說違背，就是既是又非。說到清凈，就是戒就是行。』 祖師說：『既是又非，還說什麼清凈？既然已經通達，還談什麼內外？』賢者聽了這些話，感到慚愧而降伏。 他來到無得宗處，問道：『你們說無得，無得又得到什麼？既然沒有得到，也沒有得到得到。』那群人中有位名叫寶靜的人回答說：『我說無得，不是沒有得到得到。當說得到得到時，無得就是得到。』 祖師說：『得到既然不是得到，得到得到也不是得到。既然說得到得到，得到得到又得到什麼？』 那人說：『見到得到不是得到，不是得到才是得到。如果見到沒有得到，就叫做得到得到。』 祖師說：『得到既然不是得到，得到得到就沒有得到。既然沒有得到，又得到得到什麼？』寶靜聽了這些話，立刻消除了疑惑。 他來到寂靜宗處，問道：『什麼叫做寂靜？在這法中，誰靜誰寂？』那群人中有一位尊者回答說：『此心不動，就叫做寂。對於法沒有污染，就叫做靜。』 祖師說：『本心不寂靜，才需要藉助寂靜。本來就是寂靜的，還要寂靜做什麼？』 那人說：『諸法本來是空，用空來空空，對於那空空，所以叫做寂靜。』 祖師說：『空空已經空了，諸法也是這樣。寂靜沒有相，還靜什麼寂什麼？』那位尊者聽了祖師的指教，豁然開悟。於是六眾都發誓歸依。因此教化遍及南天竺，聲名遠揚五印度。經歷了六十年，度化了無量的眾生。後來遇到異見者

【English Translation】 Poluomi (婆蘭陀) heard this and his doubts vanished. He went to the Fourth Precept and Practice School and asked: 'What is called precept? What is called practice? Regarding these precepts and practices, are they one or two?' Among the group, there was a wise man who replied: 'One and two, two and one, are all born from it. Relying on the teachings without defilement, this is called precept and practice.' The Patriarch said: 'You say relying on the teachings, that is already defiled. Both one and two are refuted, so what is there to say about relying on the teachings? These two contradict each other and cannot achieve practice. If the internal and external are not clear, what is called precept?' The man said: 'I have internal and external, and I already know them. Since I have already understood, that is precept and practice. If you say contradiction, it is both yes and no. Speaking of purity, it is both precept and practice.' The Patriarch said: 'Both yes and no, what is there to say about purity? Since you have already understood, what is there to talk about internal and external?' The wise man heard these words and felt ashamed and submitted. He went to the No-Attainment School and asked: 'You say no-attainment, what does no-attainment attain? Since there is no attainment, there is also no attaining attainment.' Among the group, there was a person named Baojing (寶靜) who replied: 'I say no-attainment, not no attaining attainment. When speaking of attaining attainment, no-attainment is attainment.' The Patriarch said: 'Attainment is not attainment, attaining attainment is also not attainment. Since you say attaining attainment, what does attaining attainment attain?' The man said: 'Seeing attainment is not attainment, not attainment is attainment. If you see no attainment, it is called attaining attainment.' The Patriarch said: 'Attainment is not attainment, attaining attainment has no attainment. Since there is no attainment, what does attaining attainment attain?' Baojing (寶靜) heard these words and immediately eliminated his doubts. He went to the Tranquility School and asked: 'What is called tranquility? In this Dharma, who is tranquil and who is still?' Among the group, there was a Venerable who replied: 'This mind does not move, this is called tranquility. Regarding the Dharma without defilement, this is called stillness.' The Patriarch said: 'If the original mind is not tranquil, then it needs to rely on tranquility. Since it is originally tranquil, what is the use of tranquility?' The man said: 'All dharmas are originally empty, using emptiness to empty emptiness, regarding that emptiness of emptiness, therefore it is called tranquility.' The Patriarch said: 'Emptiness of emptiness is already empty, all dharmas are also like this. Tranquility has no form, what is there to be tranquil and what is there to be still?' That Venerable heard the Patriarch's instruction and suddenly awakened. Thereupon, the six groups all vowed to take refuge. Therefore, the teachings spread throughout South India and the fame spread throughout the Five Indias. After sixty years, he had converted countless beings. Later, he encountered those with differing views.

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見王。輕毀三寶每云。我之祖宗。皆信佛道。陷於邪見。壽年不永。運祚亦促。且我身是佛。何更外求。皆因多智之者。妄構其說。遂於國內耆舊。為前王所奉者。悉從廢黜。祖知已。嘆彼德薄。當何救之。即念無相宗中二首領其一波羅提者。與王有緣。將證其果。其二宗勝者。非不博辯。而無宿因。時六徒眾。亦各念言佛法有難。師何自安。祖遙知眾意。即彈指應之。六眾聞云。此是我師達磨信響。我等宜速行以副慈命。即至祖所。禮拜問訊。祖曰。一葉翳空。孰能翦拂。宗勝曰。我雖淺薄。敢憚其行。祖曰。汝雖辯慧。道力未全。宗勝自念。縱彼福慧為王。我是沙門。受佛教旨。豈難敵也。言訖潛去至王所。廣說法要。及世界苦樂。人天善惡等事。王與之往返徴詰。無不詣理。王曰。汝今所解。其法何在。宗勝曰。如王治化。當合其道。王所有道。其道何在。王曰。我所有道。將除邪法。汝所有法。將伏何人。祖不起于座。懸知宗勝義墮。告波羅提曰。宗勝。不稟吾教潛化于王。須臾理屈汝可速救。波羅提恭稟祖旨。云生足下。至大王前。默然而住。時王正問宗勝。忽見波羅提乘雲而至。愕然忘其問答曰。乘空之者。是正是邪。提曰。我非邪正。而來正邪。王心若正。我無邪正。王雖驚異而驕慢方熾。即擯宗勝。

【現代漢語翻譯】 現代漢語譯本： （鳩摩羅什）去覲見了國王。（鳩摩羅什）輕視詆譭佛法僧三寶，常常說：『我的祖先，都信奉佛教，以致於陷入邪見，壽命不長，國運也短促。況且我自身就是佛，為何還要向外尋求？』這些都是因為那些自作聰明的人，憑空捏造出來的說法。於是，國王就把國內那些年老的、先前被前任國王所敬奉的人，全部廢黜了。（鳩摩羅什的）祖父（鳩摩羅炎）知道后，嘆息國王的德行淺薄，應當如何去救他呢？隨即想到無相宗中的兩位首領，其中一位叫波羅提（Prātimokṣa，戒律），與國王有緣分，將要證得果位；另一位叫宗勝（Zongsheng），並非不博學善辯，而是沒有前世的因緣。當時，（鳩摩羅炎的）六位弟子，也各自想到佛法有難，老師怎麼能安身呢？（鳩摩羅炎）祖父遙知眾人的心意，就彈指回應。六位弟子聽到后說：『這是我們老師達磨信（Dharmaśreṣṭha，法勝）的聲音，我們應該趕快行動，以不辜負老師的慈命。』隨即來到祖父的住所，禮拜問候。祖父說：『一片葉子遮蔽了天空，誰能剪除拂去呢？』宗勝說：『我雖然淺薄，但不敢推辭前往。』祖父說：『你雖然辯才敏捷，但道力還不完備。』宗勝心想，即使他的福慧能使國王信服，我終究是出家人，接受佛教的旨意，難道還難以匹敵嗎？』說完就悄悄地去了國王那裡，廣泛地宣講佛法的要義，以及世界上的苦樂、人天的善惡等事。國王與他反覆辯論，沒有不合乎道理的。國王說：『你現在所理解的，你的法在哪裡？』宗勝說：『如同大王治理國家，應當符合天道。大王所擁有的道，又在哪裡呢？』國王說：『我所擁有的道，就是要剷除邪法。你所擁有的法，又要降伏什麼人呢？』（鳩摩羅炎）祖父沒有起身，就預先知道宗勝的義理已經落入下風，告訴波羅提說：『宗勝沒有稟告我的教誨，就私自去教化國王，一會兒就要理屈詞窮了，你趕快去救他。』波羅提恭敬地接受了祖父的旨意，腳下生出雲彩，來到大王面前，默默地站立著。當時國王正在質問宗勝，忽然看見波羅提乘雲而來，驚訝地忘記了問答，說：『乘空而來的人，是正是邪？』波羅提說：『我不是爲了辨別邪正而來，而是爲了匡正邪正而來。大王的心如果正，我就沒有邪正之分。』國王雖然感到驚異，但驕慢之心更加熾盛，隨即就斥退了宗勝。

【English Translation】 English version: (Kumārajīva) went to see the king. (Kumārajīva) lightly slandered the Three Jewels (Buddhism, Dharma, and Sangha), often saying: 'My ancestors all believed in Buddhism, which led them to fall into heresy, have short lifespans, and have short-lived dynasties. Moreover, I myself am the Buddha, why should I seek externally?' These are all fabrications made by those who think they are clever. Therefore, the king dismissed all the elderly people in the country who were previously respected by the former king. (Kumārajīva's) grandfather (Kumārayāna) knew this and sighed at the king's shallow virtue, wondering how to save him. He then thought of the two leaders in the Asaṃkhya school, one named Prātimokṣa (戒律, discipline), who had an affinity with the king and was about to attain fruition; the other named Zongsheng (宗勝), who was not unlearned and eloquent, but had no past karma. At that time, (Kumārayāna's) six disciples also thought that the Buddha-dharma was in difficulty, and how could the teacher be at peace? (Kumārayāna) grandfather remotely knew the thoughts of the people, and then snapped his fingers in response. The six disciples heard this and said: 'This is the voice of our teacher Dharmaśreṣṭha (法勝), we should act quickly to live up to the teacher's compassionate command.' Then they came to the grandfather's residence, bowed and greeted him. The grandfather said: 'A leaf obscures the sky, who can cut it away?' Zongsheng said: 'Although I am shallow, I dare not decline to go.' The grandfather said: 'Although you are quick-witted, your power of the Way is not yet complete.' Zongsheng thought to himself, 'Even if his wisdom and blessings can make the king believe, I am still a monk, accepting the Buddha's will, how can I not be able to match him?' After saying that, he quietly went to the king, widely preaching the essentials of the Dharma, as well as the suffering and happiness of the world, the good and evil of humans and gods, and so on. The king debated with him repeatedly, and there was nothing that did not conform to reason. The king said: 'What you understand now, where is your Dharma?' Zongsheng said: 'Just as the great king governs the country, he should conform to the Way of Heaven. Where is the Way that the great king possesses?' The king said: 'The Way that I possess is to eliminate heresy. What kind of people will your Dharma subdue?' (Kumārayāna) grandfather did not get up, but knew in advance that Zongsheng's reasoning had fallen into a disadvantage, and told Prātimokṣa: 'Zongsheng did not report my teachings, but privately went to teach the king, and will soon be at a loss for words, you should quickly save him.' Prātimokṣa respectfully accepted the grandfather's will, and clouds arose under his feet, and he came to the great king, standing silently. At that time, the king was questioning Zongsheng, and suddenly saw Prātimokṣa coming on the clouds, and was surprised to forget the question and answer, saying: 'The one who comes on the sky, is he right or wrong?' Prātimokṣa said: 'I did not come to distinguish between right and wrong, but to correct right and wrong. If the king's heart is right, I have no right or wrong.' Although the king was surprised, his arrogance became even more intense, and he immediately dismissed Zongsheng.

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令出。波羅提曰。王既有道。何擯沙門。我雖無解。愿王致問。王怒而問曰。何者是佛。提曰。見性是佛。王曰師見性否。提曰。我見佛性。王曰。性在何處。提曰。性在作用。王曰。是何作用。我今不見。提曰今現作用。王自不見。王曰。於我有否。提曰。王若作用無有不是。王若不用。體亦難見。王曰。若當用時。幾處出現。提曰。若見現時。當有其八。王曰其八出現。當爲我說波羅提即說偈曰。在胎為身。處世為人。在眼曰見。在耳曰聞。在鼻辯香。在口談論。在手執捉。在足運奔。遍現俱該沙界。收攝在一微塵。識者知是佛性。不識喚作精魂。王聞偈已。心即開悟。悔謝前非。諮詢法要。朝夕忘倦。迄於九旬。時宗勝既被斥逐。退藏深山。唸曰。我今百歲。八十為非。二十年來。方歸佛道。性雖愚昧。行絕瑕疵。不能御難。生何如死。即自投崖。俄有神人。以手捧承。置於巖上。安然無損。宗勝曰。我忝沙門。當與正法為主。不能抑絕王非。是以損身自責。何神祐助一至於斯。愿垂一語。於是神人乃說偈曰。師壽于百歲。八十而造非。為近至尊故。熏修而入道。雖具少智慧。而多有彼我。所見諸賢等。未嘗生珍敬。二十年功德。其心未恬靜。聦明輕慢故。而獲至於此。得王不敬者。當感果如是。自今不疏怠。

【現代漢語翻譯】 現代漢語譯本 國王下令（驅逐僧人）。波羅提（Prātimokṣa，戒經）說：『國王既然英明有道，為何要驅逐沙門（Śrāmaṇa，出家修道者）？我雖然沒有智慧，但希望國王能問問他們。』國王憤怒地問道：『什麼是佛？』波羅提（Prātimokṣa，戒經）回答：『見性（自性）就是佛。』國王說：『你見到自性了嗎？』波羅提（Prātimokṣa，戒經）回答：『我見到了佛性。』國王說：『自性在哪裡？』波羅提（Prātimokṣa，戒經）回答：『自性在於作用。』國王說：『是什麼作用？我如今看不見。』波羅提（Prātimokṣa，戒經）回答：『現在就顯現作用，只是你自己看不見。』國王說：『這作用在我身上有嗎？』波羅提（Prātimokṣa，戒經）回答：『國王如果運用它，就沒有不是作用的地方。國王如果不運用它，它的本體也很難見到。』國王說：『如果運用時，會在哪些地方出現？』波羅提（Prātimokṣa，戒經）回答：『如果見到顯現時，應當有八種。』國王說：『這八種顯現，請你為我說明。』 波羅提（Prātimokṣa，戒經）隨即說偈語：『在胎為身，處世為人，在眼曰見，在耳曰聞，在鼻辯香，在口談論，在手執捉，在足運奔，遍現俱該沙界，收攝在一微塵，識者知是佛性，不識喚作精魂。』國王聽了偈語后，心中立刻開悟，後悔之前的錯誤，諮詢佛法要義，早晚都不厭倦，持續了九十天。當時宗勝（僧人名）既然被斥逐，退藏到深山中，心想：『我今年一百歲，八十年來都在犯錯，二十年來才歸向佛道。雖然天性愚昧，但行為絕無瑕疵。不能阻止這場災難，活著不如死去。』於是就跳崖自殺。忽然有神人，用手捧住他，放在巖石上，安然無損。宗勝（僧人名）說：『我身為沙門（Śrāmaṇa，出家修道者），應當以維護正法為主，不能阻止國王的錯誤，因此損身自責。是什麼神靈佑助我到這種地步？希望您能說一句。』 於是神人就說偈語：『師壽于百歲，八十而造非，為近至尊故，熏修而入道，雖具少智慧，而多有彼我，所見諸賢等，未嘗生珍敬，二十年功德，其心未恬靜，聦明輕慢故，而獲至於此，得王不敬者，當感果如是，自今不疏怠。』

【English Translation】 English version The king issued an order (to expel the monks). Prātimokṣa (戒經, monastic rules) said, 'Since the king is wise and virtuous, why expel the Śrāmaṇas (沙門, renunciates)? Although I lack wisdom, I hope the king will question them.' The king angrily asked, 'What is Buddha?' Prātimokṣa (戒經) replied, 'Seeing the nature (self-nature) is Buddha.' The king said, 'Have you seen the nature?' Prātimokṣa (戒經) replied, 'I have seen the Buddha-nature.' The king said, 'Where is the nature?' Prātimokṣa (戒經) replied, 'The nature is in function.' The king said, 'What function? I do not see it now.' Prātimokṣa (戒經) replied, 'It is manifesting now, but you do not see it yourself.' The king said, 'Is it in me?' Prātimokṣa (戒經) replied, 'If the king uses it, there is no place where it is not functioning. If the king does not use it, its essence is difficult to see.' The king said, 'If it is used, where does it appear?' Prātimokṣa (戒經) replied, 'If you see it manifest, there should be eight kinds.' The king said, 'Please explain these eight manifestations to me.' Prātimokṣa (戒經) then spoke in verse: 'In the womb, it is the body; in the world, it is a person; in the eye, it is seeing; in the ear, it is hearing; in the nose, it discerns fragrance; in the mouth, it speaks; in the hand, it grasps; in the foot, it runs. It manifests everywhere, encompassing all realms; it is collected in a single mote of dust. Those who know it recognize it as Buddha-nature; those who do not know it call it the spirit.' After hearing the verse, the king immediately awakened, repented of his previous mistakes, and sought the essential teachings of the Dharma, tirelessly morning and evening, for ninety days. At that time, Zongsheng (宗勝, a monk's name), having been expelled, retreated to a deep mountain, thinking, 'I am a hundred years old this year, and I have been wrong for eighty years. Only in the last twenty years have I turned to the Buddha-path. Although my nature is dull, my conduct is without flaw. Unable to prevent this disaster, it is better to die than to live.' So he jumped off a cliff. Suddenly, a divine being held him up with his hand and placed him on the rock, unharmed. Zongsheng (宗勝) said, 'As a Śrāmaṇa (沙門, renunciate), I should uphold the Dharma, but I could not prevent the king's mistakes, so I harmed myself in self-reproach. What divine being has helped me to this extent? I hope you will say a word.' Then the divine being spoke in verse: 'The master is a hundred years old, and has been wrong for eighty years. To be close to the most honored, he cultivated and entered the path. Although he has some wisdom, he has much self and other. He has never shown respect to the worthy he has seen. Twenty years of merit, his mind is not yet tranquil. Because of his cleverness and arrogance, he has come to this. Those who do not respect the king will reap such a result. From now on, do not be negligent.'

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不久成奇智。諸聖悉存心。如來亦復爾。宗勝聞偈欣然。即于巖上宴坐。時王復問波羅提曰。仁者智辯。當師何人。提曰。我所出家。即婆羅寺烏沙婆三藏。為受業師。其出世師者。即大王叔。菩提達磨是也。王聞祖名。驚駭久之。曰鄙薄忝嗣王位。而趣邪背正。忘我尊叔。遽敕近臣。特加迎請。祖即隨使而至。為王懺悔往非。王聞規誡。泣謝于祖。又詔宗勝歸國。大臣奏曰。宗勝被謫投崖。今已亡矣。王告祖曰。宗勝之死。皆自於吾。如何大慈。令免斯罪。祖曰。宗勝今在巖間宴息。但遣使召。當即至矣。王即遣使入山。果見宗勝端居禪寂。宗勝蒙召。乃曰。深愧王意。貧道誓處巖泉。且國王賢德如林。達磨是王之叔。六眾所師。波羅提法中龍象。愿王崇仰二聖。以福皇基使者覆命未至。祖謂王曰。知取得宗勝否。王曰未知。祖曰一請未至再命必來。良久使還。果如祖語。祖遂辭王曰。當善修德。不久疾作。吾且去矣。經七日。王乃得疾。國醫診治。有加無瘳。貴戚近臣。憶師前記。急發使告祖曰。王疾殆至彌留。愿叔慈悲。遠來診救。祖即至慰問。時宗勝再承王召。即別巖間。波羅提亦來問疾。謂祖曰。當何施為。令王免若。祖即令太子為王。宥罪施恩。崇奉三寶。復為懺悔。愿罪消滅。如是者三。王疾有間。師

【現代漢語翻譯】 不久，宗勝成就了非凡的智慧。諸位聖人都將他銘記於心。如來佛也是如此。菩提達磨聽到宗勝的偈語，非常高興，就在巖石上靜坐。當時，國王又問波羅提（Pāratī，人名）說：『仁者您如此智慧善辯，師從何人？』波羅提回答說：『我出家的寺廟是婆羅寺，我的受業師是烏沙婆三藏（Ushāpa，人名）。至於我的出世之師，就是大王的叔叔，菩提達磨（Bodhidharma，佛教禪宗初祖）。』國王聽到菩提達磨的名字，驚訝了很久，說：『我真是淺薄，有幸繼承王位，卻追求邪門歪道，背離正道，忘記了我尊敬的叔叔。』隨即命令近臣，特別去迎接菩提達磨。菩提達磨就跟隨使者來到王宮，為國王懺悔過去的錯誤。國王聽了菩提達磨的規勸，哭著向他道歉。國王又下詔讓宗勝回國。大臣奏報道：『宗勝之前被貶謫，投崖自盡，現在已經死了。』國王告訴菩提達磨說：『宗勝的死，都是因為我。如何才能得到大慈大悲，免除我的罪過？』菩提達磨說：『宗勝現在正在巖石上靜坐休息，只要派使者去召見，他就會來了。』國王立刻派使者入山，果然看到宗勝端坐在那裡禪修。宗勝接受了國王的召見，說道：『深感慚愧，感謝國王的好意。貧道已經發誓要住在巖石和泉水之間。而且國王您賢德如林，達磨是您的叔叔，是六眾的老師，波羅提是佛法中的龍象，希望國王您崇敬這兩位聖人，以保佑皇室的基業。』使者回去覆命，還沒到達。菩提達磨問國王說：『知道能請到宗勝嗎？』國王說：『還不知道。』菩提達磨說：『第一次請沒到，第二次去請一定能來。』過了很久，使者回來了，果然如菩提達磨所說。菩提達磨於是向國王辭別說：『要好好修養德行，不久就會生病。我就要離開了。』過了七天，國王果然得了病，國內的醫生診治，病情越來越重。貴族和近臣，想起了菩提達磨之前的預言，趕緊派使者告訴菩提達磨說：『國王的病情已經到了彌留之際，希望叔叔您能慈悲，遠道而來診治。』菩提達磨立刻趕來慰問。這時，宗勝再次接受國王的召見，離開了巖石。波羅提也來探望國王的病情，問菩提達磨說：『應該怎麼辦，才能讓國王免除病痛？』菩提達磨就讓太子代替國王，赦免罪犯，廣施恩惠，崇奉三寶，併爲國王懺悔，希望罪業消滅。這樣做了三次，國王的病情有所好轉。 師

【English Translation】 Soon, Zongsheng (Zongsheng, a person's name) achieved extraordinary wisdom. All the saints kept him in their hearts. The Tathagata (Tathāgata, meaning 'the thus-gone one', an epithet of the Buddha) was also like that. Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism) heard Zongsheng's verses and was very pleased, so he sat in meditation on the rock. At that time, the king asked Pāratī (Pāratī, a person's name) again: 'Benevolent one, you are so wise and eloquent, who is your teacher?' Pāratī replied: 'The temple where I became a monk is the Poluo Temple, and my preceptor is the Tripitaka Master Ushāpa (Ushāpa, a person's name). As for my teacher who transcends the world, it is the king's uncle, Bodhidharma.' The king was surprised for a long time when he heard the name of Bodhidharma, and said: 'I am really shallow, fortunate to inherit the throne, but I pursue heresy and deviate from the right path, forgetting my respected uncle.' Immediately, he ordered his close ministers to specially welcome Bodhidharma. Bodhidharma followed the envoy to the palace and repented for the king's past mistakes. The king listened to Bodhidharma's advice and apologized to him with tears. The king then issued an edict to let Zongsheng return to the country. The minister reported: 'Zongsheng was previously demoted and committed suicide by jumping off a cliff, and now he is dead.' The king told Bodhidharma: 'Zongsheng's death was all because of me. How can I get great compassion and be exempted from my sins?' Bodhidharma said: 'Zongsheng is now sitting and resting on the rock, just send an envoy to summon him, and he will come.' The king immediately sent an envoy into the mountain, and sure enough, he saw Zongsheng sitting there in meditation. Zongsheng accepted the king's summons and said: 'I am deeply ashamed and grateful for the king's kindness. This poor monk has vowed to live between the rocks and springs. Moreover, Your Majesty is virtuous like a forest, Dharma is your uncle, the teacher of the six assemblies, and Pāratī is a dragon and elephant in the Dharma, I hope Your Majesty will respect these two saints to bless the foundation of the royal family.' The envoy returned to report, but had not yet arrived. Bodhidharma asked the king: 'Do you know if you can invite Zongsheng?' The king said: 'I don't know yet.' Bodhidharma said: 'If you don't come the first time, you will definitely come the second time.' After a long time, the envoy returned, as Bodhidharma said. Bodhidharma then bid farewell to the king and said: 'You must cultivate virtue well, and you will get sick soon. I am leaving.' After seven days, the king fell ill, and the domestic doctors treated him, but the condition worsened. The nobles and close ministers remembered Bodhidharma's previous prediction, and quickly sent an envoy to tell Bodhidharma: 'The king's condition has reached the point of dying, I hope your uncle can be compassionate and come from afar to treat him.' Bodhidharma immediately came to comfort him. At this time, Zongsheng accepted the king's summons again and left the rock. Pāratī also came to visit the king's condition and asked Bodhidharma: 'What should be done to relieve the king from his illness?' Bodhidharma then asked the prince to replace the king, pardon criminals, bestow grace, worship the Three Jewels, and repent for the king, hoping that his sins would be eliminated. After doing this three times, the king's condition improved. Teacher

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念震旦緣熟。行化時至。遂囑弟子不若密多羅。住天竺傳法。先辭祖塔。次別同學。后至王所。慰而勉之曰。當勤修白業護持三寶。吾去非晚。一九即還。王聞師言。涕淚交集。曰此國何罪。彼土何祥。叔既有緣。非吾所止。惟愿不忘父母之國。事畢早回。王即具大舟。實以眾寶。躬率臣寮。送至海壖。祖泛重溟。凡三週寒暑。達于南海。實梁普通七年。庚子歲。九月二十一日也。廣州刺史蕭昂。具主禮迎接。表聞武帝。帝覽奏。遣使赍詔迎請。十月一日至金陵。帝問曰。朕即位已來。造寺。寫經。度僧。不可勝紀。有何功德。祖曰並無功德。帝曰。何以無功德。祖曰。此但人天小果有漏之因。如影隨形。雖有非實。帝曰如何是真功德。祖曰。凈智妙圓。體自空寂。如是功德。不以世求。帝又問如何是聖諦第一義。祖曰。廓然無聖。帝曰對朕者誰。祖曰不識。帝不領悟。

祖知機不契。是月十九日。潛回江北。十一月二十三日。屆洛陽。寓止嵩山少林寺。面壁而坐。終日默然。人莫之測。謂之壁觀婆羅門。有僧神光。久居伊洛。博覽群籍。善談玄理。每嘆曰。孔老之教。禮術風規。莊易之書。未盡妙理。近聞達磨大士。住止少林。至人不遙。當造玄境。遂詣祖參承。祖常端坐面壁。莫聞誨勵。光自惟曰。昔人求

【現代漢語翻譯】 現代漢語譯本 念及在震旦（中國）教化的機緣已經成熟，可以開始行動了。於是，（菩提達摩）囑咐弟子不若密多羅（Buddhamitra，佛陀的朋友），留在天竺（印度）傳揚佛法。先告別了祖師的塔廟，然後與同門告別，之後去見國王，慰問並勉勵他說：『應當勤奮修習善業，護持佛法僧三寶。我離開不會太久，大約九年就會回來。』國王聽了達摩的話，涕淚交加，說：『這個國家有什麼罪過？彼土有什麼祥瑞？叔父既然與那裡有緣，我也不便阻攔。只希望您不要忘記父母之國，事情辦完后早點回來。』國王立即準備了大船，裝滿了各種珍寶，親自率領臣僚，送到海邊。（菩提）達摩乘船渡過茫茫大海，總共經歷了三年寒暑，到達南海，那一年是梁普通七年（526年）庚子年九月二十一日。廣州刺史蕭昂，按照禮節隆重地迎接，並上表稟告梁武帝。武帝看了奏章，派遣使者帶著詔書前去迎接。十月初一日到達金陵。武帝問道：『朕即位以來，建造寺廟，抄寫佛經，度化僧人，數都數不清，有什麼功德呢？』達摩回答說：『並沒有什麼功德。』武帝說：『為什麼沒有功德呢？』達摩說：『這些只是人天小果，是有漏的因，就像影子跟隨形體，雖然有卻不真實。』武帝問：『那麼，什麼是真正的功德呢？』達摩回答說：『清凈的智慧，玄妙而圓滿，本體本來就是空寂的。這樣的功德，不能用世俗的方法去追求。』武帝又問：『什麼是聖諦第一義？』達摩回答說：『空曠寂寥，沒有什麼聖。』武帝問：『那現在回答朕的是誰？』達摩回答說：『不認識。』武帝沒有領悟。 達摩知道（自己）的機緣與（武帝）不契合。於是在這個月的十九日，悄悄地回到江北。十一月二十三日，到達洛陽，住在嵩山少林寺。面對墻壁而坐，整天默默不語，沒有人能理解他，（人們）稱他為『壁觀婆羅門』。有位僧人名叫神光，長期居住在伊洛一帶，博覽群書，善於談論玄妙的道理。他常常感嘆說：『孔子和老子的教義，只是禮儀法術和規範；《莊子》和《易經》的書，也沒有完全闡述妙理。』最近聽說達摩大師，住在少林寺，（認為）得道之人離自己不遠，應該去拜訪求教玄妙的境界。於是前往拜見達摩。達摩常常端坐著面對墻壁，沒有聽到任何教誨和鼓勵。神光自己想：『古人爲了求

【English Translation】 English version Realizing that the conditions for teaching in Zhendan (China) were ripe and the time to act had arrived, (Bodhidharma) instructed his disciple Buddhamitra (Friend of the Buddha) to stay in Tianzhu (India) and propagate the Dharma. He first bid farewell to the ancestral stupa, then parted with his fellow disciples, and afterwards went to see the king, comforting and encouraging him, saying, 'You should diligently cultivate virtuous deeds and protect the Triple Gem (Buddha, Dharma, Sangha). My departure will not be long, and I will return in about nine years.' The king, hearing Dharma's words, was moved to tears, saying, 'What crime has this country committed? What auspiciousness does that land possess? Since uncle has an affinity with that place, I will not stop you. I only hope that you will not forget the country of your parents and return soon after your affairs are completed.' The king immediately prepared a large ship, filled with various treasures, and personally led his officials to see him off at the seashore. (Bodhi)Dharma sailed across the vast ocean, enduring three years of cold and heat, and arrived in the South Sea in the seventh year of the Liang Putong era (526 AD), on the twenty-first day of the ninth month of the Gengzi year. Xiao Ang, the governor of Guangzhou, greeted him with great ceremony and reported to Emperor Wu of Liang. Emperor Wu, after reading the report, sent envoys with an imperial edict to welcome him. On the first day of the tenth month, he arrived in Jinling. Emperor Wu asked, 'Since I ascended the throne, I have built temples, copied scriptures, and ordained monks in countless numbers. What merit have I gained?' Dharma replied, 'There is no merit.' Emperor Wu said, 'Why is there no merit?' Dharma said, 'These are only small fruits of human and heavenly realms, causes of conditioned existence, like a shadow following a form, existing but not real.' Emperor Wu asked, 'Then what is true merit?' Dharma replied, 'Pure wisdom, wonderfully complete, whose essence is inherently empty and still. Such merit cannot be sought through worldly means.' Emperor Wu further asked, 'What is the first meaning of the Holy Truth?' Dharma replied, 'Vast and empty, there is no holiness.' Emperor Wu asked, 'Who is the one answering me?' Dharma replied, 'I do not know.' Emperor Wu did not understand. Dharma knew that his affinity did not align with (Emperor Wu). Therefore, on the nineteenth day of that month, he quietly returned to Jiangbei. On the twenty-third day of the eleventh month, he arrived in Luoyang and stayed at Shaolin Temple on Mount Song. He sat facing the wall, silent all day long, and no one could understand him. (People) called him 'the Wall-Gazing Brahman'. There was a monk named Shenguang, who had lived in the Yiluo area for a long time, widely read books, and was good at discussing profound principles. He often lamented, 'The teachings of Confucius and Laozi are only about rituals, techniques, and norms; the books of Zhuangzi and the Book of Changes have not fully explained the subtle principles.' Recently, he heard that the great master Dharma was staying at Shaolin Temple, (and thought that) an enlightened person was not far away, and he should visit and seek instruction on the profound realm. So he went to see Dharma. Dharma often sat upright facing the wall, and no teachings or encouragement were heard. Shenguang thought to himself, 'In ancient times, people sought

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道。敲骨取髓。刺血濟饑。布發掩泥。投崖飼虎。古尚若此。我又何人。值大雪。光夜侍立。遲明。積雪過膝。立愈恭。祖顧而憫之。問曰。汝久立雪中。當求何事。光悲淚曰。惟愿和尚慈悲。開甘露門。廣度群品。祖曰。諸佛無上妙道。曠劫精勤。難行能行。非忍而忍。豈以小德小智。輕心慢心。欲冀真乘。徒勞勤苦。光聞祖誨勵。潛取利刀。自斷左臂。罪于祖前祖知是法器。乃曰。諸佛最初求道。為法忘形。汝今斷臂吾前。求亦可在。祖遂因與易名曰慧可。可曰。諸佛法印。可得聞乎。祖曰。諸佛法印。匪從人得。可曰。我心未寧。乞師與安。祖曰。將心來與汝安。可良久曰。覓心了不可得。祖曰。我與汝安心竟。(面門壁立示全機。逼塞乾坤若個知。才被神光展三拜。分明喪卻兩莖眉。覓心不可得。兩眼大豁開。與汝安心竟。清風動地來)魏孝明帝正光年也。

越九年。欲返天竺命門人曰。時將至矣汝等盍言所得乎。有道副對曰。如我所見。不執文字。不離文字。而為道用。祖曰。汝得吾皮。尼總持曰。我今所解。如慶喜見阿閦佛國。一見更不再見。祖曰。汝得吾肉。道育曰。四大本空。五陰非有。而我見處。無一法可得。祖曰。汝得吾骨。最後慧可禮拜。依位而立。祖曰。汝得我髓。乃顧慧可而告之曰

【現代漢語翻譯】 現代漢語譯本： 道（Dào）：敲碎骨頭取出骨髓，刺破身體用血來救濟飢餓，鋪開頭髮遮蓋泥濘，跳下懸崖餵養老虎。古人尚且如此，我又算什麼呢？ 遇到大雪，慧光（Guāng）在夜晚侍立。等到天亮，積雪已經沒過膝蓋，站立更加恭敬。菩提達摩祖師（Zǔ）回頭憐憫他，問道：『你長時間站在雪中，想要尋求什麼？』慧光悲傷流淚說：『只希望和尚慈悲，開啟甘露之門，廣度眾生。』 祖師說：『諸佛無上妙道，經歷漫長的時間精進勤奮，難做能做，非忍而忍，怎麼能憑藉小的德行小的智慧，輕慢的心，想要期望真正的佛法，只是徒勞勤苦。』慧光聽了祖師的教誨勉勵，偷偷拿起鋒利的刀，自己砍斷左臂，跪在祖師面前謝罪。祖師知道他是可以造就的法器，於是說：『諸佛最初求道，爲了佛法忘記身體，你現在斷臂在我面前，求法也是可以的。』於是祖師就給他改名為慧可（Huìkě）。 慧可說：『諸佛的法印，可以聽聞嗎？』祖師說：『諸佛的法印，不是從別人那裡得到的。』慧可說：『我的心沒有安定，乞求師父為我安心。』祖師說：『把心拿來，我為你安心。』慧可過了很久說：『尋找心，最終是找不到的。』祖師說：『我已經為你安心完畢。』（面門壁立顯示全部的玄機，堵塞天地，有誰知道？才被神光展拜三次，分明喪失了兩道眉毛。尋找心最終不可得，兩眼大大地張開。為你安心完畢，清風從地上吹來） 魏孝明帝正光年間（520-525）。 過了九年，菩提達摩祖師想要返回天竺（Tiānzhú），命令弟子們說：『時間將要到了，你們何不說說自己所得到的呢？』有道副（Dàofù）回答說：『以我所見，不執著于文字，不脫離文字，而用文字來闡釋道。』祖師說：『你得到了我的皮。』尼總持（Nízǒngchí）說：『我現在所理解的，就像慶喜（Qìngxǐ）見到阿閦（chù）佛國（Āchù Fó Guó），一見之後更不再見。』祖師說：『你得到了我的肉。』道育（Dàoyù）說：『四大（sìdà）本來是空，五陰（wǔyīn）並非實有，而我所見之處，沒有一法可以得到。』祖師說：『你得到了我的骨。』最後慧可禮拜，按照原來的位置站立。祖師說：『你得到了我的髓。』於是回頭看著慧可告訴他說：

【English Translation】 English version: Dào: To break the bones to extract the marrow, to pierce the body to use blood to relieve hunger, to spread hair to cover the mud, to jump off a cliff to feed tigers. The ancients were still like this, what am I? Encountering heavy snow, Huìguāng stood guard at night. By dawn, the accumulated snow had passed his knees, and he stood even more respectfully. Bodhidharma (Zǔ) turned around and took pity on him, asking, 'What do you seek by standing in the snow for so long?' Huìguāng said with sorrowful tears, 'I only hope that the monk will be merciful, open the gate of nectar, and widely deliver sentient beings.' The Patriarch said, 'The unsurpassed wonderful path of all Buddhas requires diligent effort over vast kalpas, doing what is difficult to do, enduring what is not endured. How can one, with small virtue and small wisdom, a light and arrogant heart, hope for the true vehicle, only toiling in vain?' Hearing the Patriarch's exhortation, Huìguāng secretly took a sharp knife and cut off his left arm, kneeling before the Patriarch to confess his sins. The Patriarch knew that he was a vessel capable of being molded, so he said, 'When all Buddhas initially sought the path, they forgot their bodies for the sake of the Dharma. Now that you have cut off your arm before me, seeking the Dharma is also permissible.' Thereupon, the Patriarch changed his name to Huìkě. Huìkě said, 'Can the Dharma seal of all Buddhas be heard?' The Patriarch said, 'The Dharma seal of all Buddhas is not obtained from others.' Huìkě said, 'My mind is not at peace, I beg the master to pacify it for me.' The Patriarch said, 'Bring your mind to me, and I will pacify it for you.' After a long time, Huìkě said, 'Seeking the mind, it is ultimately unattainable.' The Patriarch said, 'I have already finished pacifying your mind.' (The face stands like a wall, revealing the entire mechanism, blocking heaven and earth, who knows? Only after Shenguang prostrated three times, did he clearly lose his two eyebrows. Seeking the mind is ultimately unattainable, the two eyes open wide. I have finished pacifying your mind, a clear breeze blows from the ground) The years of Zhèngguāng (520-525) during the reign of Emperor Xiàomíng of the Wei Dynasty. After nine years, Bodhidharma wanted to return to India (Tiānzhú), and ordered his disciples, saying, 'The time is approaching, why don't you all speak of what you have attained?' Dàofù replied, 'In my view, I do not cling to words, nor do I depart from words, but use words to explain the Dao.' The Patriarch said, 'You have obtained my skin.' Nízǒngchí said, 'What I now understand is like Qìngxǐ seeing the Buddha Land of Akshobhya (Āchù Fó Guó), seeing it once and never seeing it again.' The Patriarch said, 'You have obtained my flesh.' Dàoyù said, 'The four great elements (sìdà) are originally empty, the five skandhas (wǔyīn) are not real, and in what I see, there is not a single dharma that can be obtained.' The Patriarch said, 'You have obtained my bones.' Finally, Huìkě bowed and stood in his original position. The Patriarch said, 'You have obtained my marrow.' Then he turned to Huìkě and said to him:

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。昔如來以正法眼。付迦葉大士。展轉囑累。而至於我。我今付汝。汝當護持。並授汝袈裟。以為法信。可曰。請師指陳。祖曰。內傳法印。以契證心。外付袈裟。以定宗旨。後代澆薄。疑慮競生。云吾西天之人。言汝此方之子。憑何得法。以何證之。汝今受此衣法。卻後難生。但出此衣。並吾法偈。用以表明。其化無礙。至吾滅后二百年。衣止不傳。法周沙界。明道者多。行道者少。說理者多。通理者少。潛符密證。千萬有餘。汝當闡揚。勿輕未悟。一念回機。便同本得。聽吾偈曰。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。吾自到此。凡五度中毒。我嘗自出而試之。置石。石裂。緣我本離南印。來此東土。見赤縣神州。有大乘氣象。遂逾海越漠。為法求人。際會未諧。如愚若訥。今得汝傳授。吾意已終。(鐵枷欲卸力無從。逼令兒曹逐款供。拜立謾云真得髓。洪波迎處有蟠龍)言已。端居而逝。葬熊耳山。起塔于定林寺。后三歲。魏宋云。奉使西域回。遇祖于[葸-十+夕]領。見手攜只履。翩翩獨逝。云問祖何往。祖曰。西天去。云歸。具說其事。及門人啟壙。唯空棺存一革履。舉朝為之驚歎。奉詔。取遺履于少林寺供養(航海而來。踢翻窠臼。面壁九年。作家根究。六宗坐斷兮。五印聲馳。全心揭

露兮。神光立就。誰云只履已西歸。熊耳至今白如晝)。

二祖慧可大師

武牢人。姬氏子。父寂以無子禱祈既久。一夕有異光照室。母遂懷妊。故生而名之曰光。少則超然。博極載籍。尤善談老莊。后覽佛乘。遂盡棄去。依寶靜禪師出家。遍學大小乘義。年三十三。返香山。終日燕坐。又八年。于寂默中。忽見一神人謂曰。將欲受果。汝其南矣。翌日。覺頭痛如刺。欲治之。忽聞空中曰。此換骨也。往見靜。述其事。靜視之。見頂骨峣然。如五峰秀出。以有神異。更名神光。靜語祖曰。汝相吉祥。而神令汝南。彼少林有達磨大士。必汝師矣。祖遂造少室。逮得法。至北齊天平二年。有一居士。年逾四十。不言名氏。聿來設禮。而問祖曰。弟子身纏風恙。請和尚懺罪。祖曰將罪來。與汝懺。士良久曰。覓罪了不可得。祖曰。與汝懺罪竟。宜依佛法僧住。士曰。今見和尚。已知是僧。未審何名佛法。祖曰。是心是佛。是心是法。法佛無二。僧寶亦然。士曰。今日始知罪性。不在內。不在外。不在中間。如其心然。佛法無二也。祖深器之。即為剃髮。曰是吾寶也。名僧璨。其年三月十八。于光福寺受具。自茲疾漸愈。執侍經二載。祖遂囑累付以衣法偈曰本來緣有地。因地種花生。本來無有種。花亦不曾生。又

【現代漢語翻譯】 現代漢語譯本： 露水啊。神光立刻顯現。誰說達摩祖師只穿著一隻鞋子已經西歸了呢？熊耳山至今仍然像白晝一樣明亮啊！

二祖慧可大師

是武牢（今河南滎陽）人。姓姬。他的父親寂，因為沒有兒子而祈禱了很久。一天晚上，有奇異的光芒照亮了房間，他的母親因此懷孕。所以出生后給他取名為光。年少時就超凡脫俗，博覽群書，尤其擅長談論老子和莊子。後來接觸到佛法，於是全部拋棄。依附寶靜禪師出家，廣泛學習大小乘的教義。三十三歲時，返回香山，整天靜坐。過了八年，在寂靜中，忽然看見一位神人對他說：『你將要得到果報，你應該往南方去。』第二天，感覺頭痛如針刺。想要治療它，忽然聽到空中說：『這是換骨啊。』前往拜見寶靜禪師，講述了這件事。寶靜禪師觀察他，看見他的頭頂骨高聳，像五座山峰秀麗地聳立著。因為有神異，改名為神光。寶靜禪師對慧可說：『你的相貌吉祥，而且神靈讓你往南方去，那裡的少林寺有達摩大師，必定是你的老師。』慧可於是前往少林寺，最終得到了達摩的真傳。到了北齊天平二年（公元535年），有一位居士，年紀超過四十歲，沒有說出姓名，前來行禮，然後問慧可：『弟子身患風病，請和尚為我懺悔罪過。』慧可說：『把你的罪拿來，我為你懺悔。』居士過了很久說：『尋找罪過，最終卻找不到。』慧可說：『我已經為你懺悔完畢了。你應該依佛法僧安住。』居士說：『今天見到和尚，已經知道是僧。不知道什麼是佛法？』慧可說：『是心是佛，是心是法。法和佛沒有分別，僧寶也是一樣。』居士說：『今天才知道罪的本性，不在內，不在外，也不在中間，就像心一樣。佛和法沒有分別啊。』慧可非常器重他，就為他剃度，說：『這是我的寶貝啊。』給他取名為僧璨。那年三月十八日，在光福寺受具足戒。從此疾病逐漸痊癒，侍奉慧可兩年。慧可於是囑咐他，把衣缽和法偈傳授給他，偈語說：『本來因緣有土地，因為土地才能種花生。本來沒有種子，花也不會生長。』 又

【English Translation】 English version: Ah, the dew. Divine light immediately manifests. Who says that Bodhidharma only wearing one shoe has already returned to the West? Mount Xiong'er is still as bright as day!

The Second Patriarch, Great Master Huike

He was a native of Wu Lao (present-day Xingyang, Henan province), with the surname Ji. His father, Ji, had prayed for a long time for a son. One night, a strange light illuminated the room, and his mother became pregnant. Therefore, he was named Guang at birth. In his youth, he was extraordinary, widely read, and especially skilled in discussing Lao Tzu and Zhuang Tzu. Later, he came into contact with Buddhism and abandoned everything else. He became a monk under Chan Master Baojing, extensively studying the doctrines of both the Hinayana and Mahayana. At the age of thirty-three, he returned to Xiangshan and sat in meditation all day long. After eight years, in silence, he suddenly saw a divine being who said to him, 'You are about to receive the fruit, you should go south.' The next day, he felt a headache like needles. Wanting to treat it, he suddenly heard a voice in the air saying, 'This is bone replacement.' He went to see Chan Master Baojing and told him about it. Chan Master Baojing observed him and saw that the crown of his head was towering, like five peaks standing beautifully. Because of this divine phenomenon, he was renamed Shenguang. Chan Master Baojing said to Huike, 'Your appearance is auspicious, and the divine spirit tells you to go south. There is Great Master Bodhidharma at Shaolin Temple, he must be your teacher.' Huike then went to Shaolin Temple and eventually received Bodhidharma's true transmission. In the second year of the Tianping era of the Northern Qi Dynasty (535 AD), there was a layman, over forty years old, who did not give his name, came to pay respects, and then asked Huike, 'This disciple is suffering from wind disease, please, Venerable Monk, repent for my sins.' Huike said, 'Bring your sin, and I will repent for you.' The layman said after a long time, 'Searching for sin, I cannot find it.' Huike said, 'I have finished repenting for you. You should abide by the Buddha, Dharma, and Sangha.' The layman said, 'Today, seeing the Venerable Monk, I already know that he is a monk. I don't know what the Buddha and Dharma are?' Huike said, 'This mind is the Buddha, this mind is the Dharma. Dharma and Buddha are not different, and so is the Sangha.' The layman said, 'Today I know that the nature of sin is not inside, not outside, nor in between, just like the mind. Buddha and Dharma are not different.' Huike valued him very much and tonsured him, saying, 'This is my treasure.' He named him Sengcan. On the eighteenth day of the third month of that year, he received full ordination at Guangfu Temple. From then on, his illness gradually healed, and he served Huike for two years. Huike then instructed him and passed on the robe and Dharma verse to him, the verse saying, 'Originally, conditions have land, because of the land, peanuts can be planted. Originally, there are no seeds, flowers will not grow either.' Again

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曰。汝受吾教。宜處深山。未可行化。當有國難。般若多羅懸記。所謂心中雖吉外頭兇者。是也。吾亦有宿累。今往酬之。汝諦思聖記。勿離世難。善去善行。俟時傳付(滿身瘋恙滿身愁。覓罪分明叵得由。從此通身都改變正生瘋處正風流)。

祖乃往鄴都。化導四眾。歸依三十四載。遂韜光混跡。變易儀相。或入酒肆。或過屠門。或習街談。或隨廝役。或問之曰。師是道人。何故如是。祖曰。我自調心。何關汝事(法法只因無咎咎。心心多謂不真心寒猿夜哭巫山月。客路原來不可行)。

后至管城縣匡救寺說法。有辨和法師。正於寺講涅槃經。其徒多去之而從祖。和憤嫉興謗於邑宰翟仲侃。侃加祖以非法。祖怡然委順。識真者謂之償債。時年一百七矣。隋文帝開皇十三年癸丑三月十六日也。葬磁州滏陽縣東北七十里。唐德宗謚大祖禪師(安心與覓罪。畢竟無別旨展轉遞相傳。無風浪自起)。

三祖僧璨大士

以白衣謁二祖得度。傳法后隱於舒之皖公山。往來太湖縣司空山。當後周毀法。祖深自韜晦。居無常處。積十餘載。人無能知者。至隋開皇十二年。有沙彌道信年始十四。來禮祖曰。愿和尚慈悲。乞與解脫法門。祖曰。誰縛汝。曰無人縛。祖曰。何更求解脫乎。信于言下大悟。服勞九載

【現代漢語翻譯】 現代漢語譯本： 慧可（Bodhidharma's disciple）說：『你接受了我的教誨，應該身處深山，現在還不能去教化。將會有國家危難。般若多羅（Prajnatara）曾有懸記，就是所謂的『心中雖吉外頭兇』。我也有宿世的業債，現在要去償還。你仔細思考聖人的記述，不要離開世間的苦難，好好地離去，好好地修行，等待時機傳付（衣缽）。（滿身瘋恙滿身愁，覓罪分明叵得由。從此通身都改變正生瘋處正風流）。』

於是，慧可祖師前往鄴都，教化四眾弟子，接受歸依長達三十四年。隨後，他韜光養晦，改變自己的儀容和外貌，有時進入酒館，有時經過屠宰場，有時學習街頭巷尾的談論，有時跟隨僕役勞作。有人問他說：『師父是得道之人，為何要這樣做？』慧可祖師說：『我是在調伏自己的心，與你何干？（法法只因無咎咎，心心多謂不真心寒猿夜哭巫山月，客路原來不可行）。』

後來，慧可祖師來到管城縣的匡救寺說法。當時，辨和法師正在寺中講解《涅槃經》，他的許多弟子都離他而去，轉而跟隨慧可祖師。辨和法師因此憤恨嫉妒，在縣令翟仲侃面前誹謗慧可祖師。翟仲侃以不合法的罪名加罪于慧可祖師，慧可祖師安然順從。明白真相的人認為這是他在償還宿債。當時慧可祖師已經一百零七歲了。隋文帝開皇十三年（593年）癸丑三月十六日，慧可祖師被安葬在磁州滏陽縣東北七十里處。唐德宗追諡慧可祖師為大祖禪師。（安心與覓罪，畢竟無別旨展轉遞相傳，無風浪自起）。

三祖僧璨（Sengcan）大師

僧璨大師以在家居士的身份拜見二祖慧可（Huike），得到度化。傳法之後，他隱居在舒州的皖公山，往來於太湖縣的司空山。當後周（Later Zhou Dynasty）毀壞佛法時，僧璨大師深深地隱藏自己，居無定所，長達十餘年，沒有人能夠認出他。到了隋朝開皇十二年（592年），有一位名叫道信（Daoxin）的沙彌，年僅十四歲，前來拜見僧璨大師說：『愿和尚慈悲，乞求您傳授我解脫的法門。』僧璨大師問：『誰束縛了你？』道信回答說：『沒有人束縛我。』僧璨大師說：『既然沒有人束縛你，那你還求解脫幹什麼呢？』道信在聽了這句話后，當下大悟。隨後服侍僧璨大師九年。

【English Translation】 English version: Huike (Bodhidharma's disciple) said: 'Having received my teachings, you should dwell in deep mountains. It is not yet time for you to propagate the Dharma. There will be national calamities. Prajnatara had a prediction, which is what is meant by 'auspicious within, but ominous without.' I also have karmic debts from past lives, and now I must repay them. Contemplate carefully on the sage's words, do not stray from the world's difficulties, depart with goodness, practice goodness, and await the time to transmit (the robe and bowl). (Body full of madness, heart full of sorrow, seeking fault clearly without cause. From this, the whole body transforms, where madness arises, there is true freedom).'

Thereupon, the Patriarch Huike went to Yedu, guiding the fourfold assembly, accepting their refuge for thirty-four years. Subsequently, he concealed his light and obscured his traces, changing his appearance. Sometimes he entered wine shops, sometimes he passed through butcher shops, sometimes he learned street talk, sometimes he followed servants in their labor. Someone asked him, 'Master, you are a man of the Way, why do you act like this?' The Patriarch Huike said, 'I am taming my own mind, what does it have to do with you? (Dharma is only without fault, mind often says it is not truly sincere. Cold monkeys cry at night at the Wushan moon, the traveler's road is originally impassable).'

Later, the Patriarch Huike arrived at Kuangjiu Temple in Guancheng County to expound the Dharma. At that time, Dharma Master Bianhe was lecturing on the Nirvana Sutra in the temple, and many of his disciples left him to follow the Patriarch Huike. Bianhe, filled with resentment and jealousy, slandered the Patriarch Huike before the magistrate Zhai Zhongkan. Zhongkan accused the Patriarch Huike of illegal activities. The Patriarch Huike accepted this with equanimity. Those who understood the truth said that he was repaying his debts. At that time, the Patriarch Huike was one hundred and seven years old. On the sixteenth day of the third month of the Gui Chou year, the thirteenth year of the Kaihuang era of Emperor Wen of the Sui Dynasty (593 AD), the Patriarch Huike was buried seventy li northeast of Fuyang County in Cizhou. Emperor Dezong of the Tang Dynasty posthumously honored the Patriarch Huike as Great Ancestor Chan Master. (Settling the mind and seeking fault, ultimately there is no difference in meaning. Passed down from generation to generation, without wind or waves, they arise on their own).'

The Third Patriarch Sengcan

The Great Master Sengcan, as a layman, visited the Second Patriarch Huike and was ordained. After transmitting the Dharma, he lived in seclusion on Mount Wangong in Shuzhou, traveling back and forth to Mount Sikong in Taihu County. When the Later Zhou Dynasty destroyed the Dharma, the Patriarch deeply concealed himself, living in no fixed abode for more than ten years, and no one was able to recognize him. In the twelfth year of the Kaihuang era of the Sui Dynasty (592 AD), a Shami named Daoxin, only fourteen years old, came to pay respects to the Patriarch, saying, 'May the Venerable One have compassion and grant me the Dharma gate of liberation.' The Patriarch said, 'Who binds you?' Daoxin replied, 'No one binds me.' The Patriarch said, 'If no one binds you, then why do you seek liberation?' Upon hearing these words, Daoxin had a great awakening. He then served the Patriarch Sengcan for nine years.

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。後於吉州受戒。侍奉尤謹。祖屢試以玄微。知其緣熟。乃付衣法。偈曰。花種雖因地。從地種花生。若無人下種。花地盡無生。

祖有信心銘。近千言其略曰。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。毫釐有差。天地懸隔。欲得現前。莫存順逆(寄跡空山。形單影孑。晚得童子。皮下有血)。

四祖道信大師者

姓司馬氏。世居河內。后徙于蘄州廣濟縣。生而超異。幼慕空宗。諸解脫門。宛如宿習。既嗣祖風。攝心無寐。脅不至席者六十年。隋大業十三載。領徒眾抵吉州。值群盜圍城。七旬不解。眾甚惶怖師教令念摩訶般若。時賊眾望雉堞間若有神兵。乃相謂曰。城內必有異人。不可攻矣。稍稍引去。一日往黃梅縣。路逢一小兒。骨相奇秀。異乎嘗童。祖問曰。子何姓。答曰姓即有。不是嘗姓。祖曰是何姓。答曰是佛姓。祖曰汝無姓耶。答曰性空故無。祖默識其法器。即俾侍者至其母所。乞令出家。母以宿緣故。殊無難色。遂舍為弟子。以至付法傳衣。偈曰。華種有生性。因地華生生。大緣與性合。當生生不生(宿習解脫門。早佩祖師印。皇詔四微不出山。寇圍吉水民無災末後黃梅一枝秀。至今香花匝地開)。

五祖弘忍大師者

蘄州黃梅人也。先為破頭山。中栽松道者。嘗請

【現代漢語翻譯】 後於吉州受戒（公元）。侍奉尤謹。祖屢試以玄微。知其緣熟。乃付衣法。偈曰。花種雖因地。從地種花生。若無人下種。花地盡無生。

祖有信心銘。近千言其略曰。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。毫釐有差。天地懸隔。欲得現前。莫存順逆(寄跡空山。形單影孑。晚得童子。皮下有血)。

四祖道信大師者（道信大師：禪宗第四祖)

姓司馬氏。世居河內。后徙于蘄州廣濟縣。生而超異。幼慕空宗。諸解脫門（解脫門：佛教修行，達到解脫的途徑）。宛如宿習。既嗣祖風。攝心無寐。脅不至席者六十年。隋大業十三載（公元617年）。領徒眾抵吉州。值群盜圍城。七旬不解。眾甚惶怖師教令念摩訶般若（摩訶般若：偉大的智慧）。時賊眾望雉堞間若有神兵。乃相謂曰。城內必有異人。不可攻矣。稍稍引去。一日往黃梅縣。路逢一小兒。骨相奇秀。異乎嘗童。祖問曰。子何姓。答曰姓即有。不是嘗姓。祖曰是何姓。答曰是佛姓。祖曰汝無姓耶。答曰性空故無。祖默識其法器。即俾侍者至其母所。乞令出家。母以宿緣故。殊無難色。遂舍為弟子。以至付法傳衣。偈曰。華種有生性。因地華生生。大緣與性合。當生生不生(宿習解脫門。早佩祖師印。皇詔四微不出山。寇圍吉水民無災末後黃梅一枝秀。至今香花匝地開)。

五祖弘忍大師者（弘忍大師：禪宗第五祖)

蘄州黃梅人也。先為破頭山。中栽松道者。嘗請

【English Translation】 Later, he received the precepts in Jizhou (year). He served with utmost diligence. The Patriarch repeatedly tested him with profound subtleties, knowing that his karmic conditions were ripe, and thus passed on the robe and Dharma. The verse says: 'Though flower seeds depend on the soil, from the soil, flowers are born. If no one sows the seeds, the flower-soil will remain barren.'

The Patriarch has the 'Inscription on Faith Mind,' nearly a thousand words, which briefly states: 'The Great Way is not difficult, only it dislikes choosing. Just do not hate or love, and it will be clearly understood. The slightest difference, and heaven and earth are separated. To obtain what is present, do not dwell on compliance or resistance' (Dwelling in empty mountains, alone and solitary, late in life he obtained a young disciple, with blood under his skin).

The Fourth Patriarch, Great Master Daoxin (Daoxin: The Fourth Patriarch of Zen Buddhism)

His surname was Sima, and his family had lived in Henei for generations. Later, they moved to Guangji County in Qizhou. He was born extraordinary and admired the emptiness of all things from a young age. The various gates of liberation (gates of liberation: Buddhist practices, ways to achieve liberation) were as familiar to him as if he had practiced them in a past life. Having inherited the ancestral style, he concentrated his mind without sleeping. For sixty years, his side did not touch the mat. In the thirteenth year of the Daye era of the Sui Dynasty (617 AD), he led his disciples to Jizhou. They encountered bandits besieging the city, and the siege lasted for seventy days without being lifted. The people were very frightened, and the Master taught them to recite the Maha Prajna (Maha Prajna: Great Wisdom). At that time, the bandits saw divine soldiers on the battlements, and they said to each other, 'There must be extraordinary people inside the city, we cannot attack it.' They gradually withdrew. One day, he went to Huangmei County and met a small child. His bones and features were remarkably outstanding, different from ordinary children. The Patriarch asked, 'What is your surname?' The child replied, 'The surname exists, but it is not a common surname.' The Patriarch asked, 'What is your surname?' The child replied, 'It is the Buddha's surname.' The Patriarch asked, 'Do you have no surname?' The child replied, 'Because the nature is empty, there is no surname.' The Patriarch silently recognized him as a vessel of the Dharma and immediately sent a attendant to his mother, asking her to allow him to leave home. Because of their past karmic connection, the mother did not object at all. Thus, he was accepted as a disciple, and eventually the Dharma and robe were passed on to him. The verse says: 'Flower seeds have the nature of life, from the soil, flowers are born. When great conditions and nature combine, birth will occur, and non-birth will not occur' (Past practice of the gates of liberation, early wearing the Patriarch's seal. Imperial edicts did not bring him out of the mountains. The bandits besieged Jishui, but the people suffered no disaster. In the end, a branch of Huangmei flourished, and to this day, fragrant flowers cover the ground).

The Fifth Patriarch, Great Master Hongren (Hongren: The Fifth Patriarch of Zen Buddhism)

He was from Huangmei in Qizhou. He was formerly a Daoist who planted pines in Potou Mountain. He once invited

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於四祖曰。法道可得聞乎。祖曰。汝已老。脫有聞。其能廣化耶。倘若再來。吾尚可遲汝。乃去行水邊。見一女子浣衣。揖曰。寄宿得否。女曰。我有父兄。可往求之。曰諾我。即敢行。女首肯之。即回䇿而去。女。周氏季子也。歸輒孕。父母大惡逐之。女無所歸。日傭紡里中。夕止於眾館之下。已而生一子。以為不祥。因拋逐港中。明日見溯流而上。氣體鮮明。大驚異。遂舉之。成童。隨母乞食。里人呼為無姓兒。逢一智者嘆曰。此子缺七種相。不逮如來。后遇信大師得法。嗣化于破頭山(誰是前身孰後身。分明有口也難伸。無端累彼周家女。疑殺世間多少人)。

咸亨中。有居士姓盧。名慧能。自新州來參謁。祖問曰。汝自何來。盧曰嶺南。祖曰。欲須何事。盧曰惟求作佛。祖曰。嶺南人無佛性。若為得佛。盧曰。人即有南北。佛性豈然。祖令隨眾作務。盧曰。弟子自性。嘗生智慧。不離自性。即是福田。未審和尚教作何務。祖曰。者獦獠根性太利。著槽廠去。盧禮足而退。便入碓坊。服勞于杵臼。晝夜不息。經八月。祖知付授時至。告眾曰。正法難解。不可徒記吾言。持為己任。汝等各自隨意述一偈。若語意冥符。則衣法皆付。時會下七百餘僧。上座神秀者。學通內外。眾所宗仰。咸推稱曰。若非尊秀。

【現代漢語翻譯】 現代漢語譯本： 四祖（指禪宗四祖道信）說：『佛法真理可以聽聞嗎？』 四祖說：『你已經老了，即使聽聞了，又能廣泛教化誰呢？如果能夠再來，我或許可以等你。』 於是（盧慧能）離開，走到水邊，看見一個女子在浣洗衣物，（盧慧能）向她作揖說：『可以借宿一晚嗎？』 女子說：『我有父親和兄長，你可以去請求他們。』 （盧慧能）說：『如果他們答應我，我才敢去。』女子點頭答應了他。 （盧慧能）隨即拿著枴杖離開了。這個女子是周氏的小女兒。 （她）回家后就懷孕了，父母非常厭惡她，把她趕了出去。女子無處可去，白天在村裡靠替人紡紗為生，晚上就住在公共旅館的屋檐下。 不久她生了一個兒子，認為是不祥之兆，於是把他丟棄在港口中。第二天，（她）看見（嬰兒）逆流而上，氣色鮮明，非常驚訝，於是把他抱了回來。 （孩子）長大后，跟隨母親乞討為生。村裡人叫他『無姓兒』。 一位智者見到他后嘆息說：『這個孩子缺少七種如佛陀一般的相好，不如如來。』後來（他）遇到了信大師（道信），得到了佛法，在破頭山（今湖北省麻城市境內）繼承道統，進行教化。（誰是前身誰是後身，分明有口也難以辯解。無端牽累了周家的女兒，讓世間多少人產生疑惑）。

唐朝咸亨年間（670-674年），有位居士姓盧，名慧能，從新州（今廣東省新興縣）前來參拜五祖弘忍。 五祖問：『你從哪裡來？』 盧慧能回答：『從嶺南來。』 五祖問：『想要求什麼？』 盧慧能回答：『只求成佛。』 五祖說：『嶺南人沒有佛性，怎麼能夠成佛？』 盧慧能回答：『人有南北之分，佛性難道也有嗎？』 五祖命令他跟隨大眾一起勞作。 盧慧能說：『弟子自性中，常常生出智慧，不離自性，就是福田。不知道和尚教我做什麼勞作？』 五祖說：『你這獦獠（對南方人的蔑稱）根性太利，到槽廠（舂米的地方）去吧。』 盧慧能行禮後退下，便進入碓坊，在舂米的杵臼旁服勞，日夜不停。經過八個月，五祖知道傳授衣缽的時機到了，告訴大家說：『正法難以理解，不能只是記住我的話，就當作自己的任務。你們各自隨意寫一首偈子，如果偈語的意思與佛法暗合，我就把衣缽都傳給他。』 當時寺廟裡有七百多僧人，上座弟子神秀，學識淵博，通曉內外典籍，受到大眾的推崇和仰慕。大家都推舉他說：『如果不是神秀上座，

【English Translation】 English version: The Fourth Patriarch (referring to Dàoxìn, the Fourth Patriarch of Chan Buddhism) said: 'Can the Dharma be heard?' The Fourth Patriarch said: 'You are already old. Even if you hear it, who can you widely transform? If you could come again, I might wait for you.' Thereupon, (Lu Huineng) left and went to the waterside, where he saw a woman washing clothes. (Lu Huineng) bowed to her and said: 'May I lodge here for the night?' The woman said: 'I have a father and brothers; you can go and ask them.' (Lu Huineng) said: 'If they agree, then I dare to go.' The woman nodded in agreement. (Lu Huineng) then left with his staff. This woman was the youngest daughter of the Zhou family. (She) became pregnant after returning home, and her parents greatly detested her and drove her out. The woman had nowhere to go, so she earned a living by spinning yarn in the village during the day and stayed under the eaves of public inns at night. Soon she gave birth to a son, considering him inauspicious, so she abandoned him in the harbor. The next day, (she) saw (the baby) going upstream, his complexion bright and clear. Greatly surprised, she picked him up. (The child) grew up and begged for food with his mother. The villagers called him 'the child without a surname.' An intelligent person saw him and sighed, saying: 'This child lacks seven of the marks of a Buddha, not as good as the Tathagata.' Later, (he) met Master Xin (Dàoxìn), obtained the Dharma, and continued the lineage at Potou Mountain (in present-day Macheng City, Hubei Province). (Who is the previous life, who is the later life? Clearly having a mouth, it is difficult to explain. Groundlessly implicating the Zhou family's daughter, causing doubt in the minds of many in the world).

During the Xianheng era of the Tang Dynasty (670-674 AD), there was a layman named Lu Huineng, who came from Xinzhou (present-day Xinxing County, Guangdong Province) to pay respects to the Fifth Patriarch Hongren. The Fifth Patriarch asked: 'Where do you come from?' Lu Huineng replied: 'From Lingnan.' The Fifth Patriarch asked: 'What do you seek?' Lu Huineng replied: 'I only seek to become a Buddha.' The Fifth Patriarch said: 'People from Lingnan have no Buddha-nature; how can you become a Buddha?' Lu Huineng replied: 'People are distinguished by north and south, but does Buddha-nature also have such distinctions?' The Fifth Patriarch ordered him to work with the assembly. Lu Huineng said: 'In my own nature, wisdom constantly arises. Not departing from my own nature is the field of merit. I do not know what kind of work the Abbot is teaching me to do?' The Fifth Patriarch said: 'Your nature, you barbarian (a derogatory term for southerners), is too sharp. Go to the rice mill.' Lu Huineng bowed and withdrew, then entered the rice mill, laboring at the pestle and mortar day and night without rest. After eight months, the Fifth Patriarch knew that the time to transmit the robe and bowl had arrived, and told everyone: 'The true Dharma is difficult to understand. You must not merely memorize my words and take them as your own task. Each of you should compose a verse at will. If the meaning of the verse accords with the Dharma, I will transmit the robe and bowl to him.' At that time, there were more than seven hundred monks in the temple. The senior disciple, Shenxiu, was learned and knowledgeable in both internal and external scriptures, and was respected and admired by the assembly. Everyone recommended him, saying: 'If it is not the Venerable Shenxiu,'

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疇敢當之。神秀竊聆眾譽。不復思惟。乃于廊壁。書一偈曰。身是菩提樹。心如明鏡臺。時時勤拂拭。莫使惹塵埃。祖因經行。忽見此偈。知是神秀所述。乃讚歎曰。後代依此修行。亦得勝果。盧在碓坊。忽聆誦偈。乃問同學。是何章句。同學曰。汝不知和尚求法嗣。令各述心偈。此則秀上座所述。和尚深加歎賞。必將付法傳衣也。盧曰其偈云何。同學為誦。盧良久曰。美則美矣。了則未了。同學訶曰。庸流何知。勿發狂言。盧曰子不信耶。愿以一偈和之。同學不答。相視而笑。盧至夜。密告一童子。引至廊下。盧自秉燭。請別駕張日用。于秀偈之側。寫一偈曰。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。祖后見此偈曰。此是誰作。亦未見性。眾聞祖語。遂不之顧。逮夜。祖潛詣碓房問曰。米白也未。盧曰白也。未有篩。祖以杖三擊其碓。盧即以三鼓入室。祖告曰。諸佛出世。為一大事故。隨機大小而引導之。遂有十地三乘頓漸等旨。以為教門。然以無上微妙。秘密圓明。真實正法眼藏。付于上首大迦葉尊者。展轉傳授。二十八世至達磨屆於此土。得可大師。承襲至今。以法寶及所傳袈裟。用付于汝。善自保護。無令斷絕。聽吾偈曰。有情來下種。因地果還生。無情既無種。無性亦無生。盧跪受訖。問法則

【現代漢語翻譯】 現代漢語譯本 誰敢擔當（求法嗣）的重任呢？ 神秀（Shenxiu）私下裡聽到大家對他的讚譽，便不再深入思考，於是在走廊的墻壁上，寫了一首偈語說：『身是菩提樹（bodhi tree，覺悟之樹），心如明鏡臺（bright mirror stand，明亮的鏡子臺）。時時勤拂拭，莫使惹塵埃。』 六祖（the Sixth Patriarch，指慧能）因循著走廊行走，忽然看見這首偈語，知道是神秀（Shenxiu）所作，便讚歎說：『後代的人如果依照這首偈語修行，也能得到殊勝的果報。』 慧能（Huineng）當時正在碓坊舂米，偶然聽到有人誦讀這首偈語，便問同伴：『這是什麼章句？』 同伴說：『你不知道嗎？和尚（指六祖慧能）爲了尋求佛法繼承人，讓大家各自呈述自己的心偈，這是神秀（Shenxiu）上座所作的，和尚（指六祖慧能）非常讚賞，必定會把衣缽傳給他。』 慧能（Huineng）說：『那偈語是怎麼說的呢？』 同伴便為他誦讀了一遍。 慧能（Huineng）聽了很久，說：『寫得很好是很好，但還沒有完全領悟。』 同伴呵斥他說：『你這粗俗之人懂得什麼？不要胡說八道。』 慧能（Huineng）說：『你不相信嗎？我願意也作一首偈語來應和。』 同伴沒有回答，只是互相看著笑著。 慧能（Huineng）到了晚上，偷偷地告訴一個童子，讓他引自己到走廊下。 慧能（Huineng）親自拿著蠟燭，請別駕張日用，在神秀（Shenxiu）的偈語旁邊，寫了一首偈語說：『菩提本無樹，明鏡亦非臺。本來無一物，何處惹塵埃。』 六祖（the Sixth Patriarch，指慧能）後來看到這首偈語，說：『這是誰作的？也沒有見到自性。』 眾人聽到六祖（the Sixth Patriarch，指慧能）的話，便不再理會。 到了晚上，六祖（the Sixth Patriarch，指慧能）悄悄地來到碓坊，問道：『米舂好了嗎？』 慧能（Huineng）說：『舂好了，只是還沒有篩。』 六祖（the Sixth Patriarch，指慧能）用禪杖在碓上敲了三下，慧能（Huineng）便在三更時分進入六祖（the Sixth Patriarch，指慧能）的房間。 六祖（the Sixth Patriarch，指慧能）告訴他：『諸佛出世，都是爲了一個重大的因緣，根據眾生根器的大小而引導他們，因此才有了十地、三乘、頓悟、漸悟等不同的教義，作為教化的法門。然而，我將把無上微妙、秘密圓明、真實正法眼藏，傳付給上首弟子大迦葉尊者（Mahākāśyapa），輾轉傳授，到第二十八世達磨（Bodhidharma）來到這片土地，得可大師（指慧可）繼承至今。現在我將法寶以及所傳的袈裟，交付給你，好好保護，不要讓它斷絕。聽我的偈語：有情來下種，因地果還生。無情既無種，無性亦無生。』 慧能（Huineng）跪著接受了衣缽，問道：『法則（dharma，佛法）是怎樣的呢？』

【English Translation】 English version Who dares to take on this responsibility (of seeking a Dharma heir)? Shenxiu (Shenxiu) secretly listened to the praise of the crowd and stopped thinking deeply. So he wrote a verse on the wall of the corridor, saying: 'The body is a Bodhi tree (bodhi tree, the tree of enlightenment), the mind is like a bright mirror stand (bright mirror stand, a bright mirror stand). Always diligently wipe it, lest it attract dust.' The Sixth Patriarch (the Sixth Patriarch, referring to Huineng) was walking along the corridor when he suddenly saw this verse. Knowing that it was written by Shenxiu (Shenxiu), he praised it, saying: 'If future generations cultivate according to this verse, they will also attain excellent results.' Huineng (Huineng) was pounding rice in the mortar room at the time, and he happened to hear someone reciting this verse. He asked his companion: 'What is this verse?' The companion said: 'Don't you know? The Abbot (referring to the Sixth Patriarch Huineng) is seeking a Dharma heir and has asked everyone to present their mind verses. This is the verse written by the Venerable Shenxiu (Shenxiu). The Abbot (referring to the Sixth Patriarch Huineng) greatly admires it and will surely pass on the robe and bowl to him.' Huineng (Huineng) said: 'What does the verse say?' The companion recited it for him. Huineng (Huineng) listened for a long time and said: 'It is good, but it is not yet complete.' The companion scolded him, saying: 'What do you, a vulgar person, know? Don't talk nonsense.' Huineng (Huineng) said: 'Don't you believe me? I am willing to write a verse to respond.' The companion did not answer, but just looked at each other and laughed. At night, Huineng (Huineng) secretly told a young boy to lead him to the corridor. Huineng (Huineng) personally held a candle and asked Zhang Riyong, the Associate Prefect, to write a verse next to Shenxiu's (Shenxiu) verse, saying: 'Bodhi is originally not a tree, the bright mirror is also not a stand. Originally there is not a single thing, where can dust be attracted?' Later, the Sixth Patriarch (the Sixth Patriarch, referring to Huineng) saw this verse and said: 'Who wrote this? He has not seen his own nature either.' When the crowd heard the Sixth Patriarch's (the Sixth Patriarch, referring to Huineng) words, they ignored it. At night, the Sixth Patriarch (the Sixth Patriarch, referring to Huineng) quietly came to the mortar room and asked: 'Is the rice pounded?' Huineng (Huineng) said: 'It is pounded, but it has not been sifted yet.' The Sixth Patriarch (the Sixth Patriarch, referring to Huineng) struck the mortar three times with his staff, and Huineng (Huineng) entered the Sixth Patriarch's (the Sixth Patriarch, referring to Huineng) room at the third watch. The Sixth Patriarch (the Sixth Patriarch, referring to Huineng) told him: 'The Buddhas appear in the world for a great cause, guiding beings according to their capacity. Therefore, there are different teachings such as the Ten Grounds, the Three Vehicles, sudden enlightenment, and gradual enlightenment, as methods of teaching. However, I will pass on the unsurpassed, subtle, secret, perfect, bright, true Dharma Eye Treasury to the foremost disciple, Venerable Mahākāśyapa (Mahākāśyapa), who transmitted it in turn. In the twenty-eighth generation, Bodhidharma (Bodhidharma) came to this land, and Master Ke (referring to Huike) inherited it to this day. Now I entrust the Dharma treasure and the transmitted robe to you. Protect them well and do not let them be cut off. Listen to my verse: Sentient beings come to plant seeds, the fruit is born from the cause. Insentient beings have no seeds, and no nature is born.' Huineng (Huineng) knelt down and received the robe and bowl, and asked: 'What is the Dharma (dharma, the Buddha's teachings)?'

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既受。衣付何人。祖曰。昔達磨初至。人未之信。故傳衣以明得法。今信心已熟。衣乃爭端。止於汝身。不復傳也(來時有約。生處難稽。黃梅果熟任風吹。一卷金剛成露布)。

六祖慧能大師

姓盧氏。父行瑫。母李氏。感異夢。覺而異香滿室。因有娠。六年乃生。毫光騰空。黎明有僧來語祖之父曰。此子可名慧能。父曰何謂也。僧曰。慧者。以法惠濟眾生。能者。能作佛事。語畢不知所之。祖不飲母乳。遇夜。神人灌以甘露。三歲。父喪母嫠。居家貧甚。幼則樵採鬻薪以養母。一日負薪過市中。聞客讀金剛經。至應無所住而生其心。有所感悟。而問客曰。此何法也。曰此金剛經。黃梅東山五祖忍和尚。恒教人誦此經。祖聞語。勃然思出家求法。乃乞於一客。為其母備歲儲。遂辭母。直抵韶州。遇高行士劉志略。結為交友。尼無盡藏者。即志略姑也。嘗讀涅槃經。師暫聽之。即為解說其義。尼遂執卷問字。祖曰。字即不識。義即請問。尼曰。字尚不識。曷能會義。祖曰。諸佛妙理。非關文字。尼驚異之。告鄉里耆艾。請居寶林寺。寺廢已久。四眾營緝。朝夕奔湊。俄成寶坊。祖曰。我求大法。止此何為。遂棄之。抵黃梅。參禮五祖。三鼓入室。五祖復徴其初悟。應無所住而生其心語。祖言下大徹。遂啟

五祖曰。一切萬法。不離自性。何期自性本自清凈。何期自性本不生滅。何期自性本自具足。何期自性本不動搖。何期自效能生萬法。五祖知悟本性。謂祖曰。不識本心。學法無益。若識本心。見自本性。即天人師佛。遂傳衣法。五祖送至九江驛邊。令祖上船。祖即把櫓。五祖曰。合是吾度汝。祖曰。迷時師度。悟時自度。度名雖一。用處不同。能蒙師傳法。今已得悟。只合自性自度。五祖曰。如是如是。佛法繇汝大行(六祖當年不丈夫。倩人書壁自涂糊。分明有偈言無物。卻受他家一缽盂)。

祖禮辭南行者兩月。至大庾嶺僧惠明本將軍。同數百人來。欲奪衣缽。祖擲衣缽于石。曰此衣表信。可力爭耶明舉衣缽不能動。乃曰我為法來。不為衣來。祖曰。汝既為法來。可屏息諸緣。勿生一念。吾為汝說。明良久。祖曰。不思善。不思惡。正與么時。那個是明上座本來面目。惠明言下大悟。復問曰。上來密語密意外。還更有密意旨否。祖曰。與汝說者。即非密也。汝若返照。密在汝邊。明曰。惠明雖在黃梅。實未省自己面目。今蒙指示。如人飲水。冷暖自知。后隱於懷集四會之間。混獵人隊中。十有六載。

儀鳳元年正月八日。忽念說法時至。遂出至廣州法性寺。值印宗法師。講涅槃經。寓止廊廡間。暮夜

【現代漢語翻譯】 現代漢語譯本： 五祖（弘忍）說：『一切萬法，不離自性。』真沒想到自性本來就是清凈的，真沒想到自性本來就不生不滅，真沒想到自性本來就具足一切，真沒想到自性本來就不動搖，真沒想到自效能生出萬法。五祖知道六祖（惠能）已經領悟了本性，對他說：『不認識自己的本心，學習佛法是沒有益處的；如果認識了自己的本心，見到了自己的本性，就是天人的導師，就是佛。』於是傳授了衣缽。五祖將六祖送到九江驛邊，讓六祖上船。六祖隨即搖櫓。五祖說：『應該是（由）我來渡你。』六祖說：『迷的時候由師父來渡，悟的時候自己渡自己。渡這個名稱雖然一樣，但用處不同。能夠蒙師父傳法，現在我已經得悟，只應該自性自渡。』五祖說：『是這樣，是這樣。佛法將由你而大興。』（六祖當年不夠大丈夫，請人寫在墻上自己又塗抹掉。分明有偈語說本來就空無一物，卻接受了別人的一缽盂）。

六祖（惠能）拜別五祖後向南走，大約兩個月后，到達大庾嶺，僧人惠明，原是將軍，帶領數百人來，想要搶奪衣缽。六祖將衣缽放在石頭上，說：『這衣缽只是表個信物，難道可以靠武力爭奪嗎？』惠明舉衣缽卻拿不動。於是說：『我是為求法而來，不是為衣缽而來。』六祖說：『你既然是為求法而來，可以屏除一切雜念，不要生起任何念頭，我為你解說。』惠明沉默了很久。六祖說：『不要想善，也不要想惡，正在這個時候，哪個是惠明上座你本來的面目？』惠明當下大悟。又問：『除了上面所說的秘密的語言和秘密的含義之外，還有更深的密意嗎？』六祖說：『我為你說的，就不是秘密了。你如果反觀自照，秘密就在你那裡。』惠明說：『惠明雖然在黃梅（五祖寺），實際上沒有省悟自己的本來面目。現在蒙受您的指示，就像人喝水，冷暖自己知道。』後來惠明隱居在懷集和四會之間，混在獵人隊伍中，有十六年之久。

儀鳳元年（676年）正月八日，六祖（惠能）忽然想到說法的時機到了，於是出來到了廣州法性寺，遇到印宗法師正在講解《涅槃經》，六祖就住在寺廟的走廊裡，到了晚上...

【English Translation】 English version: The Fifth Patriarch (Hongren) said: 'All myriad dharmas do not depart from one's own nature.' Unexpectedly, one's own nature is originally pure. Unexpectedly, one's own nature is originally neither produced nor extinguished. Unexpectedly, one's own nature is originally fully complete. Unexpectedly, one's own nature is originally unmoving. Unexpectedly, one's own nature can produce all myriad dharmas. The Fifth Patriarch knew that the Sixth Patriarch (Huineng) had awakened to his original nature, and said to him: 'Without recognizing one's own mind, learning the Dharma is of no benefit; if one recognizes one's own mind and sees one's own nature, one is a teacher of gods and humans, one is a Buddha.' Thereupon he transmitted the robe and bowl. The Fifth Patriarch escorted the Sixth Patriarch to the Jiujiang post, and told him to board the boat. The Sixth Patriarch then took the oar. The Fifth Patriarch said: 'It should be I who ferry you across.' The Sixth Patriarch said: 'When one is deluded, the teacher ferries one across; when one is enlightened, one ferries oneself across. Although the name 'ferrying' is the same, the uses are different. Having been able to receive the Dharma from the teacher, I am now enlightened, and should only ferry myself across by my own nature.' The Fifth Patriarch said: 'So it is, so it is. The Buddhadharma will greatly flourish through you.' (The Sixth Patriarch was not manly enough in those years, asking someone to write on the wall and then smearing it himself. Clearly there was a verse saying there was originally nothing, yet he accepted a bowl of rice from someone else).

After the Sixth Patriarch (Huineng) bid farewell to the Fifth Patriarch, he traveled south for about two months, arriving at Dayu Ridge, where the monk Huiming, formerly a general, came with several hundred men, wanting to seize the robe and bowl. The Sixth Patriarch placed the robe and bowl on a stone, saying: 'This robe and bowl are only symbols of faith; can they be forcibly seized?' Huiming tried to lift the robe and bowl but could not move them. Thereupon he said: 'I have come for the Dharma, not for the robe.' The Sixth Patriarch said: 'Since you have come for the Dharma, you may put aside all distractions and not generate a single thought, and I will explain it to you.' Huiming was silent for a long time. The Sixth Patriarch said: 'Do not think of good, and do not think of evil; at just this moment, what is the original face of the Venerable Huiming?' Huiming had a great enlightenment at that moment. He further asked: 'Besides the secret words and secret meanings mentioned above, is there any deeper secret meaning?' The Sixth Patriarch said: 'What I have spoken to you is not secret. If you turn inward and reflect, the secret is within you.' Huiming said: 'Although Huiming was at Huangmei (Fifth Patriarch Monastery), he had not actually awakened to his own original face. Now, having received your instruction, it is like a person drinking water, knowing for himself whether it is cold or warm.' Later, Huiming lived in seclusion between Huaiji and Sihui, mingling with a group of hunters for sixteen years.

On the eighth day of the first month of the first year of Yifeng (676 AD), the Sixth Patriarch (Huineng) suddenly thought that the time for preaching the Dharma had arrived, so he came out to the Faxing Temple in Guangzhou, where he encountered Dharma Master Yinzong lecturing on the Nirvana Sutra. The Sixth Patriarch stayed in the temple's corridor, and at night...

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風飏剎幡。聞二僧對論。一曰幡動。一曰風動。往復不已。祖曰。不是風動。不是幡動。仁者心動。一眾竦然(非是幡兮非是風。衲僧於此作流通。渡河用筏尋常事。南山燒炭北山紅)。

正月十五日。印宗會諸名德。為祖剃髮二月八日。就法性寺智光律師。受滿分戒。其戒壇。即宋求那䟦陀三藏之所置也。三藏記云。后當有肉身菩薩。在此壇受戒。又梁末真諦三藏於壇之側。手植二菩提樹。謂眾曰。卻後一百二十年。有大開士。於此樹下。演無上乘。度無量眾。祖受戒已。於此樹下。開東山法門。宛如宿契。

中宗元年。遣內侍薛簡。馳詔迎請。祖上表辭疾。愿終林麓。簡曰。京城禪德。皆云欲得會道。必須坐禪習定。未審師說何如。祖曰道由心悟。豈在坐也。經云。若見如來。若坐若臥是行邪道。何故。無所從來。亦無所去。若無生滅。是如來清凈禪。諸法空寂。是如來清凈坐。究竟無證。而況坐耶。簡問心要。祖曰。道無明暗。明暗是代謝之義。明暗無盡。亦是有盡。相待立名。經云法無有比。無相待故。簡曰明喻智慧。暗況煩惱。祖曰。煩惱即是菩提。無二無別。若以智慧照煩惱者。此是二乘小見。大智上根。悉不如是。簡問大乘。祖曰。明與無明。其性無二。無二之性。即是實性。實性者。處

【現代漢語翻譯】 現代漢語譯本： 風吹動寺廟的幡旗。慧能（祖）聽到兩個僧人在爭論。一個說幡在動，一個說風在動，爭論不休。慧能（祖）說：『不是風在動，也不是幡在動，是你們的心在動。』 眾人聽了都肅然起敬。（不是幡動也不是風動，衲子們應該在這裡流通佛法。渡河用筏是尋常事，南山的炭燒紅了北山。）

正月十五日，印宗法師召集了許多有名的僧人，為慧能（祖）剃度。二月八日，在法性寺智光律師處，受了具足戒。那個戒壇，就是當年宋朝求那跋陀三藏法師所設定的。求那跋陀三藏法師曾預言說，後來會有肉身菩薩，在這裡受戒。另外，梁朝末年真諦三藏法師在戒壇旁邊，親手種植了兩棵菩提樹，對大家說：『過一百二十年後，會有大開悟的人，在這樹下，演說無上乘佛法，度化無量的眾生。』 慧能（祖）受戒完畢，就在這樹下，開創了東山法門，就像是前世的約定一樣。

唐中宗（705年）元年，皇帝派遣內侍薛簡，帶著詔書來迎接慧能（祖）進京。慧能（祖）上表稱病推辭，希望終老於山林。薛簡說：『京城的禪師們都說，想要領悟佛道，必須坐禪習定，不知道大師您是怎麼說的？』 慧能（祖）說：『道由心領悟，哪裡在於坐禪呢？』 經書上說：『如果認為見如來，一定要坐著或者躺著，那就是走了邪道。』 為什麼呢？因為如來無所從來，也無所去，如果沒有生滅，那就是如來清凈的禪。諸法皆空寂，那就是如來清凈的坐。最終是無證可證，更何況是坐禪呢？ 薛簡問什麼是心要。慧能（祖）說：『道沒有明暗之分，明暗是新陳代謝的說法。明暗沒有窮盡，也就是有窮盡。都是相對而立的名詞。』 經書上說：『佛法沒有可以相比的，因為沒有相對的事物。』 薛簡說：『明可以比喻智慧，暗可以比喻煩惱。』 慧能（祖）說：『煩惱就是菩提，沒有兩樣，沒有分別。如果用智慧來照亮煩惱，這是二乘（聲聞乘和緣覺乘）的小見解，大智慧的上等根器的人，都不會這樣認為。』 薛簡問什麼是大乘佛法。慧能（祖）說：『明與無明，它們的本性沒有兩樣，沒有兩樣的本性，就是真實的本性。真實的本性，處於

【English Translation】 English version: The wind flapped the temple banner. Huineng (the Sixth Patriarch) heard two monks arguing. One said the banner was moving, the other said the wind was moving, and they argued endlessly. Huineng (the Sixth Patriarch) said, 'It is not the wind that moves, nor the banner that moves; it is your minds that move.' Everyone was awestruck. (It is neither the banner nor the wind that moves; monks should circulate the Dharma here. Using a raft to cross the river is commonplace; the charcoal on the southern mountain glows red on the northern mountain.)

On the fifteenth day of the first month, Dharma Master Yinzong gathered many famous monks to shave Huineng (the Sixth Patriarch)'s head. On the eighth day of the second month, he received the full precepts from Vinaya Master Zhiguang at Faxing Temple. That ordination platform was the one established by Tripiṭaka Guṇabhadra of the Song Dynasty (420-479). Tripiṭaka Guṇabhadra had predicted that a living bodhisattva would later receive the precepts there. Furthermore, at the end of the Liang Dynasty (502-557), Tripiṭaka Paramārtha personally planted two Bodhi trees beside the platform and said to everyone, 'One hundred and twenty years later, a greatly enlightened person will expound the unsurpassed vehicle of Dharma under these trees and liberate countless beings.' After Huineng (the Sixth Patriarch) received the precepts, he established the East Mountain Dharma Gate under these trees, as if it were a predestined agreement.

In the first year of Emperor Zhongzong of the Tang Dynasty (705), the emperor sent the eunuch Xue Jian with an imperial edict to welcome Huineng (the Sixth Patriarch) to the capital. Huineng (the Sixth Patriarch) submitted a memorial pleading illness and wishing to spend his remaining years in the mountains and forests. Xue Jian said, 'The Chan masters in the capital all say that to understand the Way, one must practice meditation and cultivate samadhi. I wonder what the master's view is?' Huineng (the Sixth Patriarch) said, 'The Way is realized through the mind; how can it be found in sitting meditation?' The scriptures say, 'If you think that seeing the Tathagata requires sitting or lying down, that is practicing a heretical path.' Why? Because the Tathagata has nowhere to come from and nowhere to go. If there is no birth or death, that is the pure Chan of the Tathagata. All dharmas are empty and still; that is the pure sitting of the Tathagata. Ultimately, there is nothing to be attained; how much less is there sitting meditation?' Xue Jian asked about the essentials of the mind. Huineng (the Sixth Patriarch) said, 'The Way has no light or darkness; light and darkness are terms for metabolism. Light and darkness are not endless, which means they are finite. They are names established in relation to each other.' The scriptures say, 'The Dharma has no comparison because there is nothing relative to it.' Xue Jian said, 'Light can be compared to wisdom, and darkness can be compared to afflictions.' Huineng (the Sixth Patriarch) said, 'Afflictions are Bodhi; there is no difference, no separation. If one uses wisdom to illuminate afflictions, that is the small view of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Those with great wisdom and superior faculties do not think that way.' Xue Jian asked about the Mahayana (Great Vehicle). Huineng (the Sixth Patriarch) said, 'Light and ignorance are not different in their nature. The nature of non-duality is the true nature. The true nature is situated in'

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凡愚而不減。在賢聖而不增。住煩惱而不亂。居禪定而不寂。不斷不常。不來不去。不在中間。及其內外。不生不滅。性相如如。常住不遷。名之曰道。簡曰。師說不生不滅。何異外道。祖曰。外道所說不生不滅者。將滅止生。以生顯滅。我說不生滅者。本自無生。今亦無滅。汝若欲知心要。但一切善惡。都莫思量。自然得入清凈心體。湛然常寂。妙用恒沙。簡蒙教。豁然大悟。

祖至曹溪寶林。睹堂宇湫隘。謁里人陳啞仙曰。老僧欲乞檀那一坐具地。啞仙唯然。祖展坐具。彌布曹溪四境(坐具恁么寬四境恁么縮是神通。非神通)。

祖一日謂眾曰。汝等諸人。自心是佛。更莫狐疑。外無一物而能建立。皆是本心生萬種法。若欲成就種種智。須達(［一相三昧。一行三昧］)若於一切處而不住相。彼相中不生憎愛。亦無取捨。不念利益成敗等事。安閑恬靜。虛融淡泊。此名一相三昧。若於一切處。行住坐臥。純一直心。不動道場。直成凈土。名一行三昧。若人具二三昧。如地有種。能含藏長養。

神秀禪師。姓李。汴州尉氏人。少遍覽經史。隋末出家。師事弘忍。忍謂秀曰。吾度多人矣。至於懸解圓照。無先汝者。弘忍以咸亨五年卒。神秀乃往荊州。居於當陽山。則天聞其名。追赴都。肩輿上殿。

【現代漢語翻譯】 現代漢語譯本 凡夫愚昧，本性並不會因此減少；聖賢明智，本性也不會因此增加。身處煩惱之中，本性不會因此擾亂；安住于禪定之中，本性也不會因此寂靜。它既非斷滅，也非恒常；不來不去；不在中間，也不在其內外。不生不滅，自性與現象如如不動，恒常安住而不變遷。這就被稱為『道』。 簡問道：『師父說不生不滅，這與外道的說法有什麼不同？』 祖師回答說：『外道所說的不生不滅，是將滅止於生，以生來顯現滅。我說的不生不滅，是本來就沒有生，現在也沒有滅。你如果想知道心的要旨，只要對一切善惡，都不要思量，自然就能進入清凈心體，湛然常寂，妙用如恒河沙數。』簡聽了教誨，豁然大悟。 祖師來到曹溪寶林（地名），看到寺廟殿堂狹窄簡陋，就去拜訪當地人陳啞仙，說：『老僧想乞求您施捨一塊能放一張坐具的地方。』啞仙答應了。祖師展開坐具，竟然覆蓋了曹溪四境（坐具這麼寬，四境這麼縮，是神通，不是神通）。 祖師有一天對眾人說：『你們這些人，自心就是佛，不要再懷疑了。向外沒有一物可以建立，一切都是本心生出的萬種法。如果想成就種種智慧，必須通達一相三昧（［一相三昧。一行三昧］）和一行三昧。如果在一切處都不住著于相，在這些相中不生起憎恨和喜愛，也沒有取捨，不思念利益成敗等事，安閑恬靜，虛空融合，淡泊無為，這就叫做一相三昧。如果在一切處，行住坐臥，都保持純真正直的心，不動搖道場，直接成就凈土，這就叫做一行三昧。如果有人具備這兩種三昧，就像土地裡有種子，能夠含藏生長。』 神秀禪師，姓李，是汴州尉氏（地名）人。年輕時博覽經史。隋朝末年出家，師從弘忍（人名）。弘忍對神秀說：『我度化的人很多了，至於懸解圓照，沒有人能超過你。』弘忍在咸亨五年（674年）去世。神秀於是前往荊州，居住在當陽山（地名）。則天（武則天）聽說了他的名聲，派人追他到都城，用肩輿抬他上殿。

【English Translation】 English version It does not diminish in the foolish, nor does it increase in the wise and saintly. It is not disturbed while dwelling in afflictions, nor is it silent while residing in meditation. It is neither discontinuous nor constant, neither coming nor going, neither in the middle nor within or without. It is neither born nor does it die. Its nature and appearance are such as they are, constantly abiding and unchanging. This is called 『the Tao (道)』. Jian (簡) asked: 『Master, how is your saying of neither birth nor death different from that of the heretics?』 The Patriarch (祖) replied: 『What the heretics speak of as neither birth nor death is to stop death with birth, and to manifest death with birth. What I speak of as neither birth nor death is that originally there is no birth, and now there is no death. If you wish to know the essence of the mind, just do not contemplate on any good or evil, and you will naturally enter the pure mind-essence, which is clear and constantly silent, with wondrous functions like the sands of the Ganges.』 Jian, receiving this teaching, had a sudden great awakening. The Patriarch arrived at Caoxi Baolin (曹溪寶林, place name), and seeing that the halls and buildings were narrow and cramped, he visited the local person Chen Yaxian (陳啞仙, person name) and said: 『This old monk wishes to beg for a piece of land the size of a sitting cloth.』 Yaxian agreed. The Patriarch spread out his sitting cloth, and it covered the four borders of Caoxi (the sitting cloth is so wide, the four borders are so shrunk, is it supernatural power? It is not supernatural power). One day, the Patriarch said to the assembly: 『All of you, your own mind is the Buddha, do not doubt any further. There is nothing external that can be established; all are the myriad dharmas born from the original mind. If you wish to accomplish all kinds of wisdom, you must attain the Samadhi of One Form (一相三昧) [One-Form Samadhi. One-Practice Samadhi] and the Samadhi of One Practice (一行三昧). If you do not dwell on appearances in all places, and do not generate hatred or love in those appearances, and have no grasping or rejection, and do not think about matters of profit, loss, success, or failure, but are peaceful, tranquil, empty, and detached, this is called the Samadhi of One Form. If in all places, whether walking, standing, sitting, or lying down, you maintain a purely upright mind, without moving the Bodhimanda (道場), and directly accomplish the Pure Land, this is called the Samadhi of One Practice. If a person possesses these two Samadhis, it is like having seeds in the earth, capable of containing and nurturing growth.』 Chan Master Shenxiu (神秀禪師, person name), whose surname was Li (李), was a native of Weishi (尉氏, place name) in Bianzhou (汴州, place name). In his youth, he widely read the classics and histories. At the end of the Sui Dynasty (隋朝, 581-618 AD), he left home and became a monk, studying under Hongren (弘忍, person name). Hongren said to Shenxiu: 『I have crossed over many people, but as for profound understanding and complete illumination, none has surpassed you.』 Hongren passed away in the fifth year of Xianheng (咸亨五年, 674 AD). Shenxiu then went to Jingzhou (荊州, place name) and resided on Mount Dangyang (當陽山, place name). Empress Zetian (則天, Wu Zetian 武則天) heard of his name and sent people to summon him to the capital, carrying him into the palace on a shoulder palanquin.

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親加跪禮。敕當陽山。置度一寺以旌其德。時王公以下士庶謁見望塵拜伏。中宗即位。尤加敬異。秀與慧能同學。弘忍卒后。能往韶州廣果寺。天下各傳其道。謂神秀為北宗。慧能為南宗(桃花雪白李花紅。日出西方夜落東)。

南嶽懷讓禪師禮祖。祖曰。何處來。曰嵩山。祖曰。甚麼物恁么來。曰說似一物即不中。祖曰。還假修證否。曰修證即不無。污染即不得。祖曰。只此不污染。諸佛之所護念。汝既如是。吾亦如是。西天般若多羅。讖汝足下。出一馬駒。踏殺天下人。應在汝躬。

青原行思禪師。參祖。問曰。當何所務。即不落階級。祖曰。汝曾作甚麼來。曰聖諦亦不為。祖曰。落何階級。曰聖諦尚不為。何階級之有。祖深器之。時得法者三十人。岳原獨首曹溪。

永嘉玄覺禪師。少習經論。精天臺止觀法門。閱維摩經。發明心地。后遇左溪朗禪師激勵。與陽䇿禪師。同詣曹溪。初到振錫。繞三匝。卓然而立。祖曰。夫沙門者。具三千威儀。八萬細行。大德自何方來。生大我慢。曰生死事大。無常迅速。祖曰。何不體取無生。了無速乎。曰體即無生。了本無速。祖曰。如是如是。於時大眾無不愕然。覺方具威儀參禮。須臾告辭。祖曰。返太速乎。少留一宿。時謂一宿覺。

僧智通。看

【現代漢語翻譯】 現代漢語譯本 親身前往，行跪拜大禮。皇帝下令在當陽山建造一座寺廟，用來表彰神秀（禪宗大師）的德行。當時，從王公大臣到普通百姓，凡是前來拜見神秀的人，遠遠望見他的身影就跪拜。唐中宗（唐中宗，705-710在位）即位后，對神秀更加敬重。神秀與慧能（禪宗六祖）是同學。弘忍（禪宗五祖）圓寂后，慧能前往韶州廣果寺。當時天下各自傳習他們的禪法，稱神秀為北宗，慧能為南宗（桃花雪白李花紅，日出西方夜落東）。

南嶽懷讓禪師（南嶽懷讓禪師，生卒年不詳）參拜六祖慧能。六祖問道：『你從哪裡來？』懷讓回答：『從嵩山來。』六祖問道：『什麼東西這樣來的？』懷讓回答：『要說像個什麼東西就不對了。』六祖問道：『還用修證嗎？』懷讓回答：『修證不是沒有，但污染卻是不可以的。』六祖說道：『就憑這不污染，諸佛都會護念你。你既然這樣，我也是這樣。西天般若多羅（般若多羅，印度禪師）曾預言你的足下，會出一匹馬駒，踏殺天下人，這應驗在你身上。』

青原行思禪師（青原行思禪師，生卒年不詳）參拜六祖。問道：『應當做什麼事，才能不落入階級？』六祖問道：『你曾經做過什麼？』行思回答：『聖諦也不做。』六祖問道：『落入什麼階級？』行思回答：『聖諦尚且不做，哪裡還有什麼階級？』六祖深深器重他。當時得法的人有三十人，南嶽懷讓和青原行思獨自成為曹溪禪法的領袖。

永嘉玄覺禪師（永嘉玄覺禪師，生卒年不詳），年輕時學習經論，精通天臺止觀法門。閱讀《維摩經》后，開悟心地。後來遇到左溪朗禪師（左溪朗禪師，生卒年不詳）的激勵，與陽䇿禪師（陽䇿禪師，生卒年不詳）一同前往曹溪。剛到時，振動錫杖，繞六祖三圈，然後直立不動。六祖說道：『出家人，應該具備三千威儀，八萬細行。大德從哪裡來，生出這麼大的我慢？』玄覺回答：『生死事大，無常迅速。』六祖問道：『為什麼不體悟無生，了達沒有迅速呢？』玄覺回答：『體悟就是無生，了達本來就沒有迅速。』六祖說道：『是這樣，是這樣。』當時大眾無不驚訝。玄覺這才具足威儀，參拜六祖。一會兒就告辭。六祖說道：『返回太快了吧？不如留宿一晚。』當時人們稱他為『一宿覺』。

僧人智通（僧人智通，生卒年不詳），閱讀

【English Translation】 English version He personally went and performed the kneeling ceremony. The emperor ordered the construction of a temple on Mount Dangyang to commend Shenxiu's (Zen master) virtue. At that time, from princes and ministers to ordinary people, all who came to see Shenxiu would kneel down when they saw his figure from afar. Emperor Zhongzong of Tang (reigned 705-710) especially respected and admired Shenxiu after he ascended the throne. Shenxiu and Huineng (the Sixth Patriarch of Zen) were classmates. After Hongren (the Fifth Patriarch of Zen) passed away, Huineng went to Guangguo Temple in Shaozhou. At that time, the world practiced their teachings separately, calling Shenxiu the Northern School and Huineng the Southern School (Peach blossoms are white, plum blossoms are red. The sun rises in the west and sets in the east).

Zen Master Huairang of Nanyue (Zen Master Huairang of Nanyue, dates unknown) paid homage to the Sixth Patriarch. The Sixth Patriarch asked, 'Where do you come from?' Huairang replied, 'From Mount Song.' The Sixth Patriarch asked, 'What thing comes like this?' Huairang replied, 'To say it is like something is not right.' The Sixth Patriarch asked, 'Is cultivation and realization still necessary?' Huairang replied, 'Cultivation and realization are not absent, but defilement is not permissible.' The Sixth Patriarch said, 'Just with this non-defilement, all Buddhas will protect and remember you. Since you are like this, so am I. Prajnatara (Prajnatara, an Indian Zen master) of the Western Heaven prophesied that from under your feet, a colt will emerge and trample all people under heaven, which will be fulfilled in you.'

Zen Master Xingsi of Qingyuan (Zen Master Xingsi of Qingyuan, dates unknown) paid homage to the Sixth Patriarch. He asked, 'What should one do to avoid falling into stages?' The Sixth Patriarch asked, 'What have you ever done?' Xingsi replied, 'Even the Holy Truths are not done.' The Sixth Patriarch asked, 'Falling into what stage?' Xingsi replied, 'Even the Holy Truths are not done, so what stages are there?' The Sixth Patriarch deeply valued him. At that time, there were thirty people who attained the Dharma, and Huairang of Nanyue and Xingsi of Qingyuan alone became the leaders of the Caoxi Zen tradition.

Zen Master Xuanjue of Yongjia (Zen Master Xuanjue of Yongjia, dates unknown) studied scriptures and treatises in his youth and was proficient in the Tiantai method of cessation and contemplation. After reading the Vimalakirti Sutra, he awakened his mind. Later, encouraged by Zen Master Lang of Zuoxi (Zen Master Lang of Zuoxi, dates unknown), he went to Caoxi with Zen Master Yangce (Zen Master Yangce, dates unknown). Upon arriving, he shook his staff, circled the Sixth Patriarch three times, and then stood still. The Sixth Patriarch said, 'A monastic should possess three thousand dignified manners and eighty thousand subtle practices. Great Virtue, where do you come from, to generate such great arrogance?' Xuanjue replied, 'The matter of birth and death is great, and impermanence is swift.' The Sixth Patriarch asked, 'Why not embody non-birth and realize there is no swiftness?' Xuanjue replied, 'Embodiment is non-birth, and realization is that there is originally no swiftness.' The Sixth Patriarch said, 'So it is, so it is.' At that time, the assembly was astonished. Xuanjue then performed the proper manners and paid homage to the Sixth Patriarch. After a while, he took his leave. The Sixth Patriarch said, 'Returning too quickly, isn't it? Why not stay for a night?' At that time, people called him 'One Night Awakened'.

The monk Zhitong (The monk Zhitong, dates unknown), reading

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楞伽經。約千餘遍。不會三身四智。禮祖求解。祖曰。三身者。清凈法身。汝之性也。圓滿報身。汝之智也。千百億身。汝之行也。若離本性。別說三身。即名有身無智。若悟三身。無有自性。即名四智菩提。聽吾偈曰。自性具三身。發明成四智。不離見聞緣。超然登佛地。吾今為汝說。諦信永無迷。莫學馳求者。終日說菩提。通曰。四智之義。可得聞乎。祖曰。既會三身。便明四智。何更問耶。若離三身。別談四智。此名有智無身。即此有智。還成無智。復說偈曰。大圓鏡智性清凈。平等性智心無病。妙觀察智見非功。成所作智同圓鏡。五八六七果因轉。但用名言無實性。若於轉處不留情。繁興永處耶伽定(轉前五識。為成所作智。轉第六識。為妙觀察智。轉第七識。為平等性智。轉第八識。為大圓鏡智。六七因中轉。五八果上轉。名轉。體不轉)。

僧問。黃梅意旨甚麼人得。祖曰。會佛法人得。曰和尚還得否。祖曰。我不會佛法。

七月八日。謂門人曰。吾欲歸新州。汝等速理舟楫。大眾哀留甚堅。祖曰。諸佛出現。猶示涅槃。有來必去。理亦當然。吾此形骸。歸必有所。眾曰。師從此去。早晚可回。祖曰。落葉歸根。來時無口(賣柴字不識。金剛得透入。三更進室舉宗綱。心動折卻風鈴議。從茲

【現代漢語翻譯】 現代漢語譯本： 《楞伽經》讀了約一千多遍，卻不明白三身（清凈法身、圓滿報身、千百億化身）和四智（大圓鏡智、平等性智、妙觀察智、成所作智）的含義，於是去拜見祖師求解。祖師說：『三身，清凈法身，是你的本性；圓滿報身，是你的智慧；千百億化身，是你的行為。如果離開本性，另外談論三身，就叫做有身無智。如果領悟到三身沒有自性，就叫做四智菩提。』 聽我說偈語：『自性具足三身，發明而成四智。不離見聞覺知的因緣，超然登上佛的境界。我現在為你解說，真實相信永遠不會迷惑。不要學習那些四處奔波尋求的人，整天口說菩提。』 惠通問：『四智的含義，可以聽聞嗎？』祖師說：『既然領會了三身，自然明白四智，何必再問呢？如果離開三身，另外談論四智，這就叫做有智無身，即此有智，還成為無智。』 又說偈語：『大圓鏡智的自性清凈，平等性智的心沒有病。妙觀察智的見解不假功用，成所作智與圓鏡相同。五、八、六、七識在果地和因地轉變，但只是用名言表達，沒有實體。如果在轉變之處不留下執著，即使繁華興盛也永遠處於耶伽定（轉前五識，為成所作智；轉第六識，為妙觀察智；轉第七識，為平等性智；轉第八識，為大圓鏡智。六、七識在因地轉變，五、八識在果地上轉變，名為轉變，本體不轉變）。』 有僧人問：『黃梅（指五祖弘忍大師）的意旨是什麼人能夠得到？』祖師說：『領會佛法的人能夠得到。』僧人問：『和尚您能得到嗎？』祖師說：『我不會佛法。』 七月八日（唐高宗咸亨五年，公元674年），六祖慧能對門人說：『我想要回新州（今廣東新興縣）。你們快點準備船隻。』大眾極力挽留。祖師說：『諸佛出現，尚且示現涅槃，有來必有去，這是理所當然的。我這個形骸，歸去一定有所歸宿。』大眾問：『師父從此離去，什麼時候可以回來？』祖師說：『落葉歸根，來時沒有口。』（賣柴人不識字，在《金剛經》中得到透徹領悟。三更時分進入方丈室，舉揚宗門綱要，慧明心動，折斷風鈴的爭論。從此以後……）

【English Translation】 English version: After reciting the Laṅkāvatāra Sūtra over a thousand times, but without understanding the Three Bodies (Tri-kāya) (the Nirmāṇakāya (Transformation Body), the Sambhogakāya (Enjoyment Body), and the Dharmakāya (Truth Body)) and the Four Wisdoms (Ārya-jñāna) (the Great Mirror Wisdom (Ādarśa-jñāna), the Wisdom of Equality (Samatā-jñāna), the Wisdom of Discriminating Awareness (Pratyavekṣaṇa-jñāna), and the Wisdom of Accomplishing Activities (Kṛtyānuṣṭhāna-jñāna)), I went to pay respects to the Patriarch and seek his explanation. The Patriarch said, 'The Three Bodies: the Pure Dharma Body (Dharmakāya) is your nature; the Perfect Reward Body (Sambhogakāya) is your wisdom; the billions of Transformation Bodies (Nirmāṇakāya) are your actions. If you speak of the Three Bodies apart from your inherent nature, it is called having body without wisdom. If you realize that the Three Bodies have no self-nature, it is called the Four Wisdoms of Bodhi.' Listen to my verse: 'The self-nature possesses the Three Bodies; when manifested, they become the Four Wisdoms. Without separating from the conditions of seeing and hearing, transcend and ascend to the Buddha-ground. I now explain this to you; believe it truly and you will never be confused. Do not learn from those who rush around seeking, speaking of Bodhi all day long.' Hui-tong asked, 'Can the meaning of the Four Wisdoms be heard?' The Patriarch said, 'Since you have understood the Three Bodies, you naturally understand the Four Wisdoms. Why ask further? If you speak of the Four Wisdoms apart from the Three Bodies, it is called having wisdom without body; this so-called wisdom becomes no wisdom.' He further said in verse: 'The Great Mirror Wisdom (Ādarśa-jñāna)'s nature is pure; the Wisdom of Equality (Samatā-jñāna)'s mind has no illness. The Wisdom of Discriminating Awareness (Pratyavekṣaṇa-jñāna)'s seeing is without effort; the Wisdom of Accomplishing Activities (Kṛtyānuṣṭhāna-jñāna) is the same as the round mirror. The five, eight, six, and seven consciousnesses transform in the result and cause; but only use names and words, without real substance. If you do not linger on the place of transformation, even in flourishing activity, you will always be in yoga concentration (Transforming the first five consciousnesses into the Wisdom of Accomplishing Activities; transforming the sixth consciousness into the Wisdom of Discriminating Awareness; transforming the seventh consciousness into the Wisdom of Equality; transforming the eighth consciousness into the Great Mirror Wisdom. The sixth and seventh consciousnesses transform in the causal stage; the fifth and eighth consciousnesses transform in the resultant stage. It is called transformation, but the essence does not transform).' A monk asked, 'Who can attain the meaning of Huangmei (referring to the Fifth Patriarch Hongren)?' The Patriarch said, 'Those who understand the Buddha-dharma can attain it.' The monk asked, 'Can you, Venerable, attain it?' The Patriarch said, 'I do not understand the Buddha-dharma.' On the eighth day of the seventh month (Xianheng 5th year of Emperor Gaozong of Tang Dynasty, 674 AD), the Sixth Patriarch Huineng said to his disciples, 'I wish to return to Xinzhou (now Xinxing County, Guangdong). Prepare the boats quickly.' The assembly earnestly pleaded for him to stay. The Patriarch said, 'Even Buddhas appear and still manifest nirvana; where there is coming, there must be going, this is the natural principle. This body of mine must return to its proper place.' The assembly asked, 'Master, when will you return after leaving here?' The Patriarch said, 'Fallen leaves return to their roots; when coming, there is no mouth.' (The firewood seller was illiterate, but gained thorough understanding in the Diamond Sutra. In the third watch of the night, he entered the abbot's room and raised the essentials of the school, Huiming's mind moved, breaking the dispute of the wind chime. From then on...)

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甘露遍寰中。鳥近金山無異色。且道來時無口。為門人答話耶。說道理耶。嘻。非但來時無口。去時亦無鼻孔)。

金粟百癡禪師評

黃面瞿曇。敗闕不少。二三四七。狼籍轉多。居士傍觀者清。到底翻成露布。可惜金粟臂長袖短。無力與他刬除。雖然如是。虛空包不盡。大地載不起。何必於斯來下嘴。所謂英靈自有英靈眼。得英靈處見英靈。

祖庭嫡傳指南捲上 卍新續藏第 87 冊 No. 1618 祖庭指南

祖庭嫡傳指南卷下

武原居士　徐昌治覲周父　編述

第一世南嶽懷讓禪師

六祖嗣。金州杜氏子。唐儀鳳二年。四月八日降生。有白氣上屬天。太史奏之高宗。宗問是何祥乎。對曰國之法器。不染世榮。宗傳敕金州太守韓偕。親往存慰。年十歲。惟樂佛書。有玄靜三藏。告師父母曰。此子若出家。必獲上乘。廣廣眾生。至垂拱三年。年十五。依荊州玉泉寺弘景律師出家。通天二年受戒。習毗尼藏。一日嘆曰。夫出家者。當爲無為法。天上人間無有勝者。遇同學坦然。相與謁嵩山安公。安令詣曹溪。見六祖。得法侍祖復十五年。先天二年。往衡岳。居般若寺。開元中。有沙門道一。在衡岳。常習坐禪。師知是法器。往問曰。大德坐禪圖甚麼。一曰。圖作

【現代漢語翻譯】 現代漢語譯本

甘露灑遍整個世界。鳥兒靠近金山（指寺廟）也沒有什麼不同。且說來的時候沒有口，是為門人回答問題呢？還是說道理呢？唉！不僅僅是來的時候沒有口，去的時候也沒有鼻孔。

金粟百癡禪師 評

黃面瞿曇（釋迦牟尼佛的俗稱），失敗的地方不少。二三四七，雜亂無章的更多。居士在旁邊觀看還算清醒，最終卻變成了公開的宣告。可惜金粟（禪師自稱）胳膊長袖子短，沒有力量幫他剷除。雖然是這樣，虛空也包容不完，大地也承載不起，何必在這裡多嘴呢？所謂英雄自有英雄的眼光，在英雄的地方見到英雄。

祖庭嫡傳指南 捲上 卍新續藏第 87 冊 No. 1618 祖庭指南

祖庭嫡傳指南 卷下

武原居士 徐昌治覲周父 編述

第一世 南嶽懷讓禪師

六祖（慧能）的繼承人。金州杜氏之子。唐儀鳳二年（677年）四月八日出生。有白氣升騰直達天空，太史稟告高宗。高宗問這是什麼祥瑞？回答說這是國家的法器，不沾染世俗的榮耀。高宗傳旨金州太守韓偕，親自前往慰問。十歲時，只喜歡佛書。有玄靜三藏，告訴懷讓禪師的父母說，這個孩子如果出家，必定獲得上乘佛法，廣度眾生。到垂拱三年（687年），十五歲時，依荊州玉泉寺弘景律師出家。通天二年（697年）受戒，學習毗尼藏。一天嘆息說，出家的人，應當爲了無為法，天上人間沒有比這更殊勝的。遇到同學坦然，一起去拜訪嵩山安公。安公讓他去曹溪，拜見六祖（慧能）。得法后侍奉六祖（慧能）十五年。先天二年（713年），前往衡岳，居住在般若寺。開元（唐玄宗年號）年中，有沙門道一，在衡岳，經常習練坐禪。懷讓禪師知道他是可造之材，前去問道：『大德坐禪想做什麼？』道一說：『想做

【English Translation】 English version

The sweet dew pervades the world. Birds near Jinshan (Golden Mountain, referring to a temple) are no different. Moreover, when coming, there is no mouth. Is it answering questions for the disciples? Or is it speaking of principles? Alas! Not only is there no mouth when coming, but there are also no nostrils when leaving.

Chan Master Jin Su Bai Chi's Commentary

Yellow-faced Gautama (common name for Sakyamuni Buddha), has many failures. Two, three, four, seven, are even more chaotic. The layman observing from the side is clear-headed, but in the end, it turns into a public announcement. It's a pity that Jin Su's (the Chan Master referring to himself) arms are long and sleeves are short, and he has no power to help him eradicate it. Although this is the case, the void cannot contain it, and the earth cannot bear it, so why bother to interject here? The so-called hero has the eyes of a hero, and sees the hero in the place of heroes.

Records of the Patriarchal Court - Direct Transmission, Volume 1 卍 New Continued Collection, Volume 87, No. 1618, Records of the Patriarchal Court

Records of the Patriarchal Court - Direct Transmission, Volume 2

Layman Wuyuan, Xu Changzhi Jinzhou Father, Compiled and Narrated

First Generation, Zen Master Huairang of Nanyue

Successor of the Sixth Patriarch (Huineng). Son of the Du family of Jinzhou. Born on the eighth day of the fourth month of the Tang Dynasty Yifeng second year (677 AD). White air rose straight to the sky, and the historian reported it to Emperor Gaozong. Emperor Gaozong asked what auspicious sign this was? He replied that it was the country's Dharma vessel, not stained by worldly glory. Emperor Gaozong ordered Han Xie, the governor of Jinzhou, to personally go and comfort him. At the age of ten, he only loved Buddhist books. There was Xuanjing Sanzang, who told Zen Master Huairang's parents that if this child becomes a monk, he will surely obtain the supreme Dharma and widely save sentient beings. By the third year of the Chuigong era (687 AD), at the age of fifteen, he became a monk under Lawyer Hongjing of Yuquan Temple in Jingzhou. He received the precepts in the second year of Tongtian (697 AD) and studied the Vinaya Pitaka. One day he sighed and said, 'Those who become monks should strive for the unconditioned Dharma, and there is nothing more supreme than this in heaven and earth.' He met a fellow student, Tanran, and together they visited Master An of Mount Song. Master An sent him to Caoxi to see the Sixth Patriarch (Huineng). After obtaining the Dharma, he served the Sixth Patriarch (Huineng) for fifteen years. In the second year of Xiantian (713 AD), he went to Hengyue and resided in Prajna Temple. During the Kaiyuan era (reign of Emperor Xuanzong of Tang), there was a Shramana Daoyi, who often practiced seated meditation in Hengyue. Zen Master Huairang knew that he was a promising talent and went to ask him: 'Great Virtue, what do you want to do by sitting in meditation?' Daoyi said: 'I want to become a

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佛。師乃取一磚于彼庵前石上磨。一曰。磨作甚麼。師曰磨作鏡。一曰。磨磚豈得成鏡耶。師曰。磨磚既不成鏡。坐禪豈得作佛。曰如何即是。師曰如牛駕車。車若不行。打牛即是。打車即是。一無對。師又曰。汝學坐禪。為學坐佛。若學坐禪。禪非坐臥。若學坐佛。佛非定相。于無住法。不應取捨。汝若坐佛。即是殺佛。若執坐相。非達其理。一聞示誨。如飲醍醐。禮拜問曰。如何用心即合無相三昧。師曰。汝學心地法門。如下種子。我說法要。譬彼天澤。汝緣合故。當見其道。又問道非色相。云何能見。師曰。心地法眼。能見乎道。無相三昧。亦復然矣。一曰有成壞否。師曰。若以成壞聚散而見道者。非見道也。聽吾偈曰。心地含諸種。遇澤悉皆萌。三昧華無相。何壞復何成。一蒙開悟。心意超然。侍奉九秋。日益玄奧。遂得法(既是無相三昧。嗔甚麼作車。喚甚作牛。總是金鞭里橫馳驟。踢碎車輪踏殺牛)。

僧問。如鏡鑄像。像成后。未審光向甚麼處去。師曰。如大德為童子時。相貌何在。曰祇如像成后。為甚麼不鑑照。師曰。雖然不鑑照。謾他一點不得。后馬大師闡化于江西。師問眾曰。道一為眾說法否。眾曰已為眾說法。師曰總未見人持個訊息來。眾無對。因遣一僧去。囑曰。待伊上堂時。但問作

【現代漢語翻譯】 現代漢語譯本 佛（Buddha）。馬祖（Mazu，禪宗大師）看見一位僧人在庵前石頭上磨磚。僧人問：『磨磚做什麼？』馬祖說：『磨作鏡子。』僧人說：『磨磚怎麼能成為鏡子呢？』馬祖說：『磨磚既然不能成為鏡子，坐禪又怎麼能成佛呢？』僧人問：『如何才是正確的？』馬祖說：『如同牛拉車，車若不行，打牛是對的，還是打車是對的？』僧人無言以對。馬祖又說：『你學坐禪，是爲了學坐著的佛嗎？如果學坐禪，禪不在於坐臥；如果學坐佛，佛沒有固定的形象。對於無所住的法，不應該有所取捨。你若執著于坐佛，就是殺佛。若執著于坐相，就不能通達真理。』僧人聽了教誨，如飲醍醐（tí hú，比喻甘美的飲料，也比喻最高的佛法），禮拜問道：『如何用心才能契合無相三昧（wú xiàng sān mèi，佛教用語，指離一切相的禪定）？』馬祖說：『你學習心地法門，如下種子；我說法要，譬如天降甘霖。你因緣和合，自然能見到真道。』僧人又問：『道非色相，如何能見？』馬祖說：『心地法眼，能見到道。無相三昧，也是如此。』僧人問：『有成壞嗎？』馬祖說：『若以成壞聚散來看待道，就不是見道。聽我的偈（jì，佛經中的唱詞）語：心地含藏諸多種子，遇到雨露都能萌芽。三昧之花本無相，何來成壞之說？』僧人因此開悟，心意超脫。侍奉馬祖九年，日益領悟玄奧，最終得法（既然是無相三昧，嗔怒什麼車，又叫什麼牛？都是金鞭之下縱橫馳騁，踢碎車輪，踏死耕牛）。

僧人問：『如用鏡子鑄造佛像，佛像鑄成后，光芒到哪裡去了？』馬祖說：『如同你小時候，相貌在哪裡？』僧人說：『既然佛像已經鑄成，為什麼不照鏡子？』馬祖說：『雖然不照鏡子，也騙不了人。』後來馬祖在江西弘揚佛法。馬祖問眾僧：『道一（Dào yī，馬祖道一，馬祖的本名）為大眾說法了嗎？』眾僧說：『已經為大眾說法了。』馬祖說：『總沒見人帶來訊息。』眾僧無言以對。於是派一個僧人去，囑咐說：『等他上堂說法時，就問他作

【English Translation】 English version Buddha. The master (Mazu, a Chan master) saw a monk grinding a brick on a stone in front of his hermitage. The monk asked: 'What are you doing grinding the brick?' Mazu said: 'I'm grinding it to make a mirror.' The monk said: 'How can grinding a brick make a mirror?' Mazu said: 'Since grinding a brick cannot make a mirror, how can sitting in meditation make one a Buddha?' The monk asked: 'What is correct then?' Mazu said: 'It's like an ox pulling a cart. If the cart doesn't move, is it right to beat the ox, or is it right to beat the cart?' The monk was speechless. Mazu then said: 'Are you learning to sit in meditation, or are you learning to become a sitting Buddha? If you are learning to sit in meditation, Chan (Zen) is not about sitting or lying down; if you are learning to become a sitting Buddha, the Buddha has no fixed form. Regarding the Dharma (law) of non-abiding, one should not grasp or reject anything. If you cling to sitting as the Buddha, you are killing the Buddha. If you cling to the appearance of sitting, you cannot understand the truth.' Upon hearing this teaching, the monk felt as if he had drunk amrita (tí hú, a metaphor for sweet nectar, also a metaphor for the highest Buddhist teachings), and he bowed and asked: 'How should one use the mind to accord with the Samadhi of No-Form (wú xiàng sān mèi, a Buddhist term referring to the samadhi that is free from all forms)?' Mazu said: 'You study the Dharma-door of the Mind-Ground, like planting seeds; I speak the essential Dharma, like the sweet dew from heaven. When your conditions are in harmony, you will naturally see the Way.' The monk then asked: 'The Way is not form or appearance, how can it be seen?' Mazu said: 'The Dharma-eye of the Mind-Ground can see the Way. The Samadhi of No-Form is also like this.' The monk asked: 'Is there formation and destruction?' Mazu said: 'If you see the Way in terms of formation, destruction, gathering, and scattering, then you have not seen the Way. Listen to my verse (jì, a chant in Buddhist scriptures): The Mind-Ground contains all kinds of seeds, when they meet with rain and dew, they all sprout. The flower of Samadhi is without form, so how can there be destruction or formation?' The monk was thus enlightened, and his mind transcended. He served Mazu for nine years, increasingly understanding the profound mysteries, and finally attained the Dharma (Since it is the Samadhi of No-Form, what is there to be angry about with the cart, and what is there to call the ox? It is all galloping freely under the golden whip, kicking apart the wheels and trampling the ox to death).

A monk asked: 'If a Buddha statue is cast from a mirror, where does the light go after the statue is formed?' Mazu said: 'Where was your appearance when you were a child?' The monk said: 'Since the statue has been formed, why doesn't it reflect in a mirror?' Mazu said: 'Although it doesn't reflect in a mirror, it cannot deceive anyone.' Later, Mazu propagated the Dharma in Jiangxi. Mazu asked the monks: 'Has Daoyi (Dào yī, Mazu Daoyi, Mazu's given name) preached the Dharma to the assembly?' The monks said: 'He has already preached the Dharma to the assembly.' Mazu said: 'I haven't seen anyone bring back any news.' The monks were speechless. So he sent a monk, instructing him: 'When he ascends the Dharma seat, ask him what he is

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么生。伊道底言語。記將來。僧去。一如師旨。回謂師曰。馬祖云。自從胡亂后。三十年不曾少鹽醬。師然之。入室弟子六人。師各印可。得正脈者。馬祖一人而已。師于天寶三年。八月十一日圓寂。塔于衡岳。謚大慧。

第二世江西道一禪師

南嶽嗣。漢州什邡縣人。姓馬氏。稱馬大師。容貌奇異。牛行虎視。引舌過鼻。足下有二輪文。幼歲于本邑羅漢寺出家。受具于渝州圓律師。開元中。習定於衡州。讓和尚。發明大事。受法。始自建陽佛跡嶺。遷臨川。次南康龔公山。大曆中。隸名鐘陵開元寺。四方學者雲集。

鄧隱峰辭師至石頭去。師曰。石頭路滑。峰曰竿木隨身。逢場作戲。去見石頭。即繞禪床一匝。振錫一聲。問是何宗旨。石頭曰。蒼天蒼天。峰無語。卻回。

師一日謂眾曰。汝等諸人。各信自心是佛。此心即是佛心。達磨大師。從南天竺國。來至中華。傳上乘一心之法。令汝等開悟。又引楞伽經文。以印眾生心地。恐汝顛倒。不自信此一心之法各各自有之故。楞伽經。以佛語心為宗。無門為法門。夫求法者。應無所求。心外無別佛。佛外無別心。不取善。不捨惡。凈穢兩邊。俱不依怙。故三界惟心。森羅萬象。一法之所印。凡所見色皆是見心。心不自心。因色故有。汝但隨言

{ "translations": [ "現代漢語譯本：", "么生：這是什麼意思？", "伊道底言語：他所說的話。", "記將來：記下來，留待將來驗證。", "僧去：僧人離去。", "一如師旨：完全按照老師的指示。", "回謂師曰：回來告訴老師說。", "馬祖云：馬祖（道一禪師的老師）說。", "自從胡亂后，三十年不曾少鹽醬：自從戰亂之後，三十年來生活一直沒有缺少鹽和醬（比喻生活必需品，也可能指禪宗的某種境界）。", "師然之：老師認可了他的說法。", "入室弟子六人：有六位入室弟子。", "師各印可：老師分別給予認可。", "得正脈者，馬祖一人而已：真正得到正統心法傳承的，只有馬祖一人。", "師于天寶三年（744年），八月十一日圓寂：老師于天寶三年（744年）八月十一日圓寂。", "塔于衡岳：塔建在衡山。", "謚大慧：謚號為大慧。", "", "第二世江西道一禪師", "", "南嶽嗣：南嶽懷讓禪師的繼承人。", "漢州什邡縣人：漢州什邡縣人。", "姓馬氏：姓馬。", "稱馬大師：被稱為馬大師。", "容貌奇異：容貌奇異。", "牛行虎視：走路像牛一樣穩重，目光像老虎一樣銳利。", "引舌過鼻：舌頭可以伸到鼻子。", "足下有二輪文：腳底有車輪的紋路。", "幼歲于本邑羅漢寺出家：年幼時在本縣的羅漢寺出家。", "受具于渝州圓律師：在渝州圓律師處受具足戒。", "開元中：開元年間（713-741年）。", "習定於衡州：在衡州修習禪定。", "讓和尚：懷讓禪師。", "發明大事：開悟了人生大事。", "受法：接受了懷讓禪師的法。", "始自建陽佛跡嶺：最初在建陽佛跡嶺。", "遷臨川：遷到臨川。", "次南康龔公山：之後到南康龔公山。", "大曆中：大曆年間（766-779年）。", "隸名鐘陵開元寺：隸屬於鐘陵開元寺。", "四方學者雲集：四方的學人都聚集而來。", "", "鄧隱峰辭師至石頭去：鄧隱峰向道一禪師辭行，要去石頭希遷禪師那裡。", "師曰：道一禪師說。", "石頭路滑：石頭希遷禪師的路不好走（比喻石頭希遷禪師的禪法難以理解）。", "峰曰：鄧隱峰說。", "竿木隨身，逢場作戲：我帶著竹竿，隨處應機行事。", "去見石頭：去拜見石頭希遷禪師。", "即繞禪床一匝，振錫一聲：立刻繞著石頭希遷禪師的禪床走了一圈，然後搖了一下錫杖。", "問是何宗旨：問道，『這是什麼宗旨？』", "石頭曰：石頭希遷禪師說。", "蒼天蒼天：蒼天啊蒼天。", "峰無語：鄧隱峰無話可說。", "卻回：就回去了。", "", "師一日謂眾曰：道一禪師有一天對大家說。", "汝等諸人，各信自心是佛：你們這些人，要相信自己的心就是佛。", "此心即是佛心：這個心就是佛心。", "達磨大師，從南天竺國，來至中華：達磨（菩提達摩）大師，從南天竺國來到中國。", "傳上乘一心之法：傳授上乘一心之法。", "令汝等開悟：讓你們開悟。", "又引楞伽經文，以印眾生心地：又引用《楞伽經》的經文，來印證眾生的心地。", "恐汝顛倒，不自信此一心之法各各自有之故：恐怕你們顛倒，不相信這『一心』之法是每個人都本自具有的。", "楞伽經，以佛語心為宗，無門為法門：《楞伽經》以佛語心為宗旨，以無門為法門。", "夫求法者，應無所求：求法的人，應該無所求。", "心外無別佛，佛外無別心：心外沒有別的佛，佛外沒有別的心。", "不取善，不捨惡：不執著于善，也不拋棄惡。", "凈穢兩邊，俱不依怙：清凈和污穢兩邊，都不依賴。", "故三界惟心，森羅萬象，一法之所印：所以說三界唯心，世間萬物都是一心所顯現。", "凡所見色皆是見心：凡是所見到的色相，都是心的顯現。", "心不自心，因色故有：心本身沒有自性，因為色相才顯現。", "汝但隨言：你們只要隨著言語……", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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說。即事即理。都無所礙。菩提道果。亦復如是。於心所生。即名為色。知色空故。生即不生。若了此色。乃可隨時著衣吃飯。長養聖胎。任運過時。更有何事。汝受吾教。聽吾偈言。心地隨時說。菩提亦祇寧。事理俱無礙。當生即不生(即心即佛。頭上安頭。非心非佛。無繩自縛。不是心。不是佛。不是物。泥里洗土塊。就師答僧問三種語看來。末後且教體會大道。何等覿面相呈)。

一夕西堂。百丈。南泉。隨侍玩月次。師問正甚麼時如何。堂曰正好供養。丈曰正好修行。泉拂袖便行。師曰經入藏。禪歸海。惟有普愿。獨超物外(兩三嘲弄風月。馬師亂札涂污。要與明月清風增光。須具眼勘破)。

師問百丈。汝以何法示人。丈豎起拂子。師曰祇這個。為當別有。丈拋下拂子(有水皆含月。無山不帶云)。

僧問離四句。絕百非。請師直指西來意。師曰。我今日勞倦。不能為汝說。問取智藏去。僧問西堂。堂云。何不問和尚。僧雲和尚教來問。堂云。我今日頭痛。不能為汝說。問取海兄去。僧又問百丈。丈云我者里。卻不會。僧卻回舉似。師曰。藏頭白。海頭黑(這僧問頭太險峻。幾令馬師父子出身無路。還喜髑髏前。著著中箭○三個不答。總是拍盲地。將古人醍醐上味。著毒藥在里許。所以

【現代漢語翻譯】 現代漢語譯本： 說，即事即理，都無所礙。菩提道果（Bodhicitta，覺悟之心），亦復如是。於心所生，即名為色（Rupa，物質現象）。知色空故，生即不生。若了此色，乃可隨時著衣吃飯，長養聖胎（懷孕的比喻，指修行的過程），任運過時，更有何事？汝受吾教，聽吾偈言：心地隨時說，菩提亦祇寧，事理俱無礙，當生即不生。（即心即佛，頭上安頭；非心非佛，無繩自縛；不是心，不是佛，不是物，泥里洗土塊。就師答僧問三種語看來，末後且教體會大道，何等覿面相呈）。

一日晚上，西堂（Xitang，人名），百丈（Baizhang，人名），南泉（Nanquan，人名）隨侍馬祖道一（Mazu Daoyi，人名）賞月。馬祖道一問：『正是什麼時候？』西堂說：『正好供養。』百丈說：『正好修行。』南泉拂袖便走。馬祖道一說：『經入藏，禪歸海，唯有普愿（Puyuan，南泉的法號），獨超物外。』（兩三嘲弄風月，馬祖亂札涂污，要與明月清風增光，須具眼勘破）。

馬祖道一問百丈：『你用什麼法示人？』百丈豎起拂子。馬祖道一說：『只是這個，還是另有別的？』百丈拋下拂子。（有水皆含月，無山不帶云）。

有僧人問：『離四句（否定四種邏輯可能性），絕百非（超越所有概念），請師直指西來意（Bodhidharma，菩提達摩，禪宗初祖，從西方帶來的禪宗真意）。』馬祖道一說：『我今日勞倦，不能為汝說，問取智藏（Zhizang，人名）去。』僧人問西堂，西堂說：『何不問和尚？』僧人說：『和尚教來問。』西堂說：『我今日頭痛，不能為汝說，問取海兄（Hai Xiong，人名）去。』僧人又問百丈，百丈說：『我這裡，卻不會。』僧人卻回來告訴馬祖道一，馬祖道一說：『藏頭白，海頭黑。』（這僧問頭太險峻，幾令馬祖父子出身無路，還喜髑髏前，著著中箭。三個不答，總是拍盲地，將古人醍醐上味，著毒藥在里許）。

【English Translation】 English version: He said, 'What occurs is precisely the principle; there is no obstruction. The Bodhi (Bodhicitta, the mind of enlightenment) path and its fruition are also like this. What arises in the mind is called Rupa (form, material phenomenon). Knowing that form is empty, arising is non-arising. If you understand this form, then you can put on clothes and eat at any time, nourish the sacred embryo (a metaphor for the process of cultivation), and pass the time naturally. What else is there to do? You receive my teaching, listen to my verse: The mind-ground speaks at any time, Bodhi is also peaceful, principle and phenomena are both unobstructed, when arising, it is non-arising.' (The mind is the Buddha, adding a head on top of a head; neither mind nor Buddha, self-bound without a rope; not mind, not Buddha, not a thing, washing mud with mud. Looking at the three kinds of speech in the master's answers to the monk's questions, in the end, he teaches to experience the Great Way, what is directly presented face to face?).

One evening, Xitang (a person's name), Baizhang (a person's name), and Nanquan (a person's name) were attending Mazu Daoyi (a person's name) while admiring the moon. Mazu Daoyi asked, 'What is this very moment?' Xitang said, 'It is a good time for offering.' Baizhang said, 'It is a good time for practice.' Nanquan flicked his sleeves and left. Mazu Daoyi said, 'The scriptures enter the library, Zen returns to the sea, only Puyuan (Nanquan's Dharma name) transcends all things.' (A few jokes about the wind and moon, Mazu's messy scribbles, wanting to add light to the bright moon and clear breeze, one must have the eyes to see through it).

Mazu Daoyi asked Baizhang, 'What Dharma do you use to show people?' Baizhang raised his whisk. Mazu Daoyi said, 'Is it just this, or is there something else?' Baizhang threw down the whisk. (All water contains the moon, no mountain is without clouds).

A monk asked, 'Apart from the four phrases (negating four logical possibilities), beyond the hundred negations (transcending all concepts), please directly point to the meaning of Bodhidharma's (Bodhidharma, the first patriarch of Zen, who brought Zen from the West) coming from the West.' Mazu Daoyi said, 'I am tired today and cannot speak for you, go ask Zhizang (a person's name).' The monk asked Xitang, Xitang said, 'Why not ask the abbot?' The monk said, 'The abbot told me to ask.' Xitang said, 'I have a headache today and cannot speak for you, go ask Brother Hai (Hai Xiong, a person's name).' The monk then asked Baizhang, Baizhang said, 'I don't know here.' The monk returned and told Mazu Daoyi, Mazu Daoyi said, 'Zang's head is white, Hai's head is black.' (This monk's question is too dangerous, almost making it impossible for Mazu and his disciples to escape, fortunately, in front of the skull, every arrow hits the mark. The three answers are all blindly slapping, putting poison in the ancient's supreme taste of ghee).

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馬祖道。待汝一口吸盡西江水即向汝道。與此公案一般。若會得藏頭白。海頭黑。更會西江水話。這僧將一擔懵憧。換得個不安樂。更勞他三尊宿。入泥入水。畢竟這僧不瞥地。雖然恁么。這三個宗師。卻被擔板漢勘破。如今只管向語言上作活計。云白是明頭合。黑是暗頭合。只管鉆研計較。殊不知古人一句。截斷色根。須是正脈里自看。始得穩當。所以道。末後一句。始到牢關。把斷要津。不通凡聖)。

師于貞元四年正月中。登建昌石門山。于林中經行。見洞壑平坦。謂侍者曰。吾之朽質。當於來月歸茲地矣。及歸。遂示疾。院主問。和尚近日尊體如何。師曰。日面佛。月面佛(日面月面。晝夜常現。孰信盲人。卻自能現。正是爍破臉皮渾是骨。一箭清光射入屋)。

龐居士問。不昧本來人。請師高著眼。師直下覷。士曰。一等沒絃琴。惟師彈得妙。師直上覷。士禮拜。師歸方丈。士隨後曰。適來弄巧成拙(且道是賓家弄巧成拙。主家弄巧成拙。上覷下覷。怎顯本來人。居士禮拜。囫圇吞個棗)。

入室弟子。一百三十九人。坐道場者。八十四員。龐蘊居士在內。元和中。謚大寂禪師。塔曰大莊嚴(應讖而出。一磚打醒。縱橫蹴踏。機用最神)。

第三世洪州百丈山懷海禪師

馬

【現代漢語翻譯】 現代漢語譯本： 馬祖道一禪師說：『等你一口氣吸乾西江的水，我就告訴你。』這則公案也是一樣。如果領會了藏頭白，海頭黑的含義，更領會了西江水的話，這個僧人就是用一擔的懵懂，換來個不安樂。更勞煩了三位尊宿，入泥入水地開導。 畢竟這個僧人沒有瞥見真諦。雖然如此，這三個宗師，卻被這個死腦筋的漢子看破了。如今只是在語言上做文章，說白是明頭合，黑是暗頭合，只是鉆研計較。殊不知古人一句『截斷色根』，須要在正脈里自己去看，才能穩當。所以說，『末後一句，始到牢關，把斷要津，不通凡聖』。

禪師于貞元四年（788年）正月中，登上建昌石門山，在林中經行，看見洞壑平坦，對侍者說：『我的朽壞之身，當在來月歸於此地了。』等到回去后，就示現疾病。院主問：『和尚近日身體如何？』禪師說：『日面佛，月面佛（日面月面，晝夜常現，誰相信盲人，卻自己能顯現。正是爍破臉皮渾是骨，一箭清光射入屋）。』

龐蘊居士問：『不昧本來人（不迷惑于本來面目的人），請禪師高著眼。』禪師直接向下看。居士說：『一等沒絃琴，惟師彈得妙。』禪師直接向上看。居士禮拜。禪師回到方丈。居士隨後說：『適來弄巧成拙（且說是賓家弄巧成拙，還是主家弄巧成拙？向上看向下看，怎麼能顯現本來人？居士禮拜，囫圇吞個棗）。』

入室弟子，一百三十九人，坐道場者，八十四員，龐蘊居士在內。元和年間（806-820年），謚號大寂禪師，塔曰大莊嚴（應讖而出，一磚打醒，縱橫蹴踏，機用最神）。

第三世 洪州百丈山懷海禪師

馬祖

【English Translation】 English version: Mazu Daoyi said: 'When you have swallowed all the water of the West River in one gulp, then I will tell you.' This koan is the same. If you understand the meaning of 'the head of the hidden is white, the head of the sea is black,' and further understand the words of the West River, then this monk has exchanged a load of ignorance for unease. It has further troubled three venerable masters to enter the mud and water to enlighten him. After all, this monk has not glimpsed the truth. Although this is so, these three masters have been seen through by this stubborn fellow. Now they are only making a living on language, saying that white is the combination of the bright head, and black is the combination of the dark head, only researching and calculating. Little do they know that the ancients' saying 'cut off the root of form' must be seen by oneself in the proper lineage to be stable. Therefore, it is said, 'The last sentence is the beginning of reaching the firm pass, blocking the key point, not allowing passage to the ordinary or the holy.'

In the first month of the fourth year of Zhenyuan (788), the master ascended Stone Gate Mountain in Jianchang. Walking in the forest, he saw that the cave was flat and said to his attendant, 'My decaying body should return to this place next month.' When he returned, he manifested illness. The abbot asked, 'How is the master's health recently?' The master said, 'Sun-faced Buddha, moon-faced Buddha (Sun-faced and moon-faced, always appearing day and night, who believes that the blind can manifest themselves? It is precisely breaking the skin and being all bones, a clear arrow of light shooting into the house).'

Layman Pang Yun asked, 'The one who is not deluded about the original person, please master, cast a high eye.' The master looked directly down. The layman said, 'An equal stringless zither, only the master plays it wonderfully.' The master looked directly up. The layman bowed. The master returned to his room. The layman followed and said, 'Just now, I tried to be clever but failed (Is it the guest who tried to be clever but failed, or the host who tried to be clever but failed? Looking up and looking down, how can the original person be revealed? The layman bows, swallowing a date whole).'

One hundred and thirty-nine entered-room disciples, eighty-four who sat in the dojo, including Layman Pang Yun. In the Yuanhe period (806-820), he was given the posthumous title of Great Stillness Zen Master, and the pagoda was called Great Solemnity (Appearing in response to a prophecy, awakened by a brick, trampling horizontally and vertically, the function of the machine is most divine).

Third Generation Hongzhou Baizhang Mountain Huaihai Zen Master

Mazu

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祖嗣。福州長樂王氏子。兒時隨母入寺拜佛。指佛像問母曰。此為誰。母曰佛也。師曰形容與人無異。我后亦當作佛。丱歲離塵。三學該練。參馬大師為侍者。檀越每送齋飯來。師才揭開盤蓋。馬大師便拈起一片胡餅。示眾云。是甚麼。每每如此。經三年。一日侍馬祖行次。見一群野鴨飛過。祖曰是甚麼。師曰野鴨子。祖曰甚處去也。師曰飛過去也。祖遂把師鼻扭。負痛失聲。祖曰又道飛過去也。師于言下有省。卻歸侍者寮。哀哀大哭。同事問曰。汝憶父母耶。師曰無。曰被人罵耶。師曰無。曰哭作甚麼。師曰我鼻孔被大師扭得痛不徹。同事曰。有甚因緣不契。師曰汝問取和尚去。同事問大師曰。海侍者有何因緣不契。在寮中哭。告和尚為某甲說。大師曰是伊會也。汝自問取他。同事歸寮曰。和尚道汝會也。教我自問汝。師乃呵呵大笑。同事曰。適來哭。如今為甚卻笑。師曰適來哭如今笑。同事惘然(野鴨子知何許。馬祖見來相共語。話盡雲山水月情。依然不會還飛去)。

次日馬祖升座。眾才集。師出卷卻席。祖便下座。師隨至方丈。祖曰。我適來未曾說話。汝為甚便卷卻席。師曰。昨日被和尚扭得鼻頭痛。祖曰汝昨日向甚處留心。師曰鼻頭今日又不痛也。祖曰汝深明昨日事。師作禮而退(馬師升堂。百丈卷

【現代漢語翻譯】 現代漢語譯本 祖嗣（生卒年不詳）。福州長樂（今福建省福州市長樂區）王氏之子。年幼時跟隨母親到寺廟拜佛，指著佛像問母親說：『這是誰？』母親說：『是佛。』祖嗣說：『（佛的）容貌和人沒什麼不同，我以後也要做佛。』少年時便出家，精通經、律、論三學。後來參拜馬祖大師（709-788）並擔任侍者。信徒們每次送來齋飯，祖嗣剛一揭開盤蓋，馬祖大師便拿起一片胡餅，向大眾展示說：『這是什麼？』每次都這樣，持續了三年。有一天，侍奉馬祖行走時，看見一群野鴨飛過。馬祖問：『這是什麼？』祖嗣說：『野鴨子。』馬祖問：『往哪裡去？』祖嗣說：『飛過去了。』馬祖於是把祖嗣的鼻子扭住，（祖嗣）疼痛失聲。馬祖說：『還說飛過去了！』祖嗣在（馬祖的）話下有所領悟，回到侍者寮房，哀哀大哭。同事問：『你思念父母了嗎？』祖嗣說：『沒有。』（同事）說：『被人罵了嗎？』祖嗣說：『沒有。』（同事）說：『哭什麼？』祖嗣說：『我的鼻孔被大師扭得痛徹心扉。』同事說：『有什麼因緣不契合嗎？』祖嗣說：『你去問和尚。』同事問馬祖大師說：『海侍者有什麼因緣不契合，在寮房裡哭，請和尚為我甲說說。』馬祖大師說：『是他自己領會了。你自己問他。』同事回到寮房說：『和尚說你領會了，叫我自己問你。』祖嗣於是呵呵大笑。同事說：『剛才哭，現在為什麼又笑？』祖嗣說：『剛才哭，現在笑。』同事茫然不解。（野鴨子飛向何處？馬祖見此情景與他共同談論。談盡雲山水月的情致，依然不會，還是飛走了。） 第二天，馬祖升座說法，眾人剛聚集，祖嗣便出來捲起坐席。馬祖便下座。祖嗣跟隨馬祖到方丈室。馬祖問：『我剛才還沒說話，你為什麼就捲起坐席？』祖嗣說：『昨天被和尚扭得鼻頭痛。』馬祖說：『你昨天向什麼地方留心？』祖嗣說：『鼻頭今天又不痛了。』馬祖說：『你深深明白了昨天的事。』祖嗣作禮而退。（馬祖大師升座，百丈卷席）

【English Translation】 English version Zusi (dates unknown), was the son of the Wang family of Changle (now Changle District, Fuzhou City, Fujian Province). When he was a child, he followed his mother to a temple to worship Buddha. Pointing to the Buddha statue, he asked his mother, 'Who is this?' His mother said, 'It is Buddha.' Zusi said, 'The appearance is no different from a person; I will also become a Buddha in the future.' He left the secular world at a young age and was well-versed in the three studies (scriptures, precepts, and treatises). Later, he visited Master Ma (Mazu Daoyi, 709-788) and served as his attendant. Whenever devotees sent齋飯(vegetarian meals), Zusi would just lift the lid of the plate, and Master Ma would pick up a piece of胡餅(sesame cake), show it to the crowd, and say, 'What is this?' This happened every time for three years. One day, while serving Mazu on a walk, he saw a flock of wild ducks flying by. Mazu asked, 'What is that?' Zusi said, 'Wild ducks.' Mazu asked, 'Where are they going?' Zusi said, 'They flew past.' Mazu then twisted Zusi's nose, and Zusi cried out in pain. Mazu said, 'You still say they flew past!' Zusi had an awakening from Mazu's words and returned to the attendants' quarters, weeping bitterly. A colleague asked, 'Do you miss your parents?' Zusi said, 'No.' 'Were you scolded?' Zusi said, 'No.' 'What are you crying about?' Zusi said, 'My nostril was twisted by the master and it hurts terribly.' The colleague said, 'Is there some緣(karma) that doesn't契合(accord)?' Zusi said, 'Go ask the 和尚(monk).' The colleague asked Master Mazu, 'What 緣(karma) doesn't契合(accord) for attendant Hai, that he is crying in the quarters? Please, 和尚(monk), explain it to me.' Master Mazu said, 'He has understood it himself. Ask him yourself.' The colleague returned to the quarters and said, 'The 和尚(monk) said you have understood it and told me to ask you myself.' Zusi then laughed heartily. The colleague said, 'You were crying just now, why are you laughing now?' Zusi said, 'I was crying just now, now I am laughing.' The colleague was bewildered. (Where do the wild ducks fly? Mazu saw this scene and discussed it with him. Having exhausted the sentiments of clouds, mountains, water, and moon, he still didn't understand and flew away.) The next day, Mazu ascended the seat to preach. As soon as the crowd gathered, Zusi came out and rolled up the mat. Mazu then descended from the seat. Zusi followed Mazu to his abbot's room. Mazu asked, 'I haven't spoken yet, why did you roll up the mat?' Zusi said, 'Yesterday, my nose hurt from being twisted by the 和尚(monk).' Mazu said, 'Where were you focusing your attention yesterday?' Zusi said, 'My nose doesn't hurt today.' Mazu said, 'You deeply understand yesterday's matter.' Zusi bowed and withdrew. (Master Mazu ascended the hall, Baizhang rolled up the mat.)

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席。分明一貫。兩個五百)。

師再參侍立次。祖自視繩床角拂子。師曰即此用。離此用。祖曰。汝向後開兩片皮。將何為人。師取拂子豎起。祖曰即此用。離此用。師掛拂子于舊處。祖震威一喝。師直得三日耳聾(一聲涂毒聞皆喪。遍地髑髏無處藏。三寸舌伸安國劍。千秋凜凜白如霜○客情步步隨人轉。有大威光不能現。突然一喝雙耳聾。那吒眼開黃檗面○從前汗馬無人識。祗要重論蓋。代功)。

未幾住大雄山。以所處巖巒峻極。故號百丈。四方學者麇至。一日謂眾曰。佛法不是小事。老僧昔被馬大師一喝。直得三日耳聾。黃檗聞舉。不覺吐舌。師曰子已后莫承嗣馬祖去么。檗曰不然。今日因和尚舉。得見馬祖大機之用。然且不識馬祖。若嗣馬祖。已后喪我兒孫。師曰如是如是。見與師齊。減師半德。見過於師。方堪傳授。子甚有超師之見。檗便禮拜(黃檗因百丈。舉馬祖一喝明機。終嗣百丈。而不嗣馬祖。以親承面稟故也。真萬古師承之法。可見耳聾不在一喝處。吐舌不在耳聾處○馬祖捉生蠶做繭。百丈牽死牛穿鼻。昨日今朝個里事。智如鹙子不能知○如今人。誤認見過於師。每以涉略自矜。指天畫地。呵父罵祖。笑殺傍觀)。

住后。馬師送三甕醬至。師集眾上堂開了。拈拄杖指甕曰。道

【現代漢語翻譯】 現代漢語譯本： 席。分明一貫。兩個五百)。

百丈懷海禪師再次參拜侍立。馬祖道一禪師自己看著繩床的角和拂子。百丈禪師說：『即此用，還是離此用？』馬祖禪師說：『你向後開了兩片皮，將用什麼來為人說法？』百丈禪師拿起拂子豎起來。馬祖禪師說：『即此用，還是離此用？』百丈禪師把拂子掛在原來的地方。馬祖禪師震威一喝。百丈禪師直震得三日耳聾（一聲涂毒聞皆喪，遍地髑髏無處藏。三寸舌伸安國劍，千秋凜凜白如霜。客情步步隨人轉，有大威光不能現。突然一喝雙耳聾，那吒眼開黃檗面。從前汗馬無人識，祗要重論蓋代功）。

不久，百丈禪師住在大雄山，因為所處巖巒極其險峻，所以號為百丈。四方學者紛紛前來。一日，百丈禪師對眾人說：『佛法不是小事。老僧昔日被馬祖大師（Mazu Daoyi，指唐代禪宗大師）一喝，直震得三日耳聾。』黃檗希運禪師聽了，不覺吐舌。百丈禪師說：『你以後莫非要承嗣馬祖（Mazu，指唐代禪宗大師）去嗎？』黃檗禪師說：『不然。今日因為和尚您提起，才得見馬祖（Mazu，指唐代禪宗大師）大機之用。然而且還不識馬祖（Mazu，指唐代禪宗大師）。如果承嗣馬祖（Mazu，指唐代禪宗大師），以後會喪失我的兒孫。』百丈禪師說：『如是如是。見與師齊，減師半德。見過於師，方堪傳授。你甚有超師之見。』黃檗禪師便禮拜（黃檗因百丈，舉馬祖一喝明機，終嗣百丈，而不嗣馬祖。以親承面稟故也。真萬古師承之法。可見耳聾不在一喝處。吐舌不在耳聾處。馬祖捉生蠶做繭，百丈牽死牛穿鼻。昨日今朝個里事。智如鹙子不能知。如今人，誤認見過於師。每以涉略自矜。指天畫地。呵父罵祖。笑殺傍觀）。

住后，馬祖（Mazu，指唐代禪宗大師）送三甕醬至。百丈禪師集眾上堂，打開醬甕，拈起拄杖指著醬甕說：『道！』

【English Translation】 English version: Seat. Clearly consistent. Two five hundreds).

Zen Master Baizhang Huaihai again paid respects and stood by. Zen Master Mazu Daoyi (Mazu Daoyi, referring to the Tang Dynasty Zen master) himself looked at the corner of the rope bed and the whisk. Zen Master Baizhang said, 'Is it using this, or apart from this?' Zen Master Mazu said, 'You have opened two pieces of skin afterwards, what will you use to preach to people?' Zen Master Baizhang picked up the whisk and held it up. Zen Master Mazu said, 'Is it using this, or apart from this?' Zen Master Baizhang hung the whisk in its original place. Zen Master Mazu roared with power. Zen Master Baizhang was deafened for three days (A sound of poison kills all who hear it, skulls are everywhere with nowhere to hide. A three-inch tongue extends the sword of Anguo, its chilling presence lasts for thousands of years like white frost. The guest's feelings turn with every step, great power cannot be manifested. A sudden roar deafens both ears, Nezha's eyes open to Huangbo's face. No one recognizes the past achievements, only wanting to re-evaluate the merits of covering the era).

Not long after, Zen Master Baizhang lived in Mount Daxiong, and because the surrounding mountains were extremely steep, it was named Baizhang. Scholars from all directions flocked to him. One day, Zen Master Baizhang said to the assembly, 'The Buddha-dharma is not a small matter. This old monk was once roared at by Great Master Mazu (Mazu, referring to the Tang Dynasty Zen master), and was deafened for three days.' Zen Master Huangbo Xiyun, upon hearing this, involuntarily stuck out his tongue. Zen Master Baizhang said, 'Are you going to succeed Mazu (Mazu, referring to the Tang Dynasty Zen master) in the future?' Zen Master Huangbo said, 'No. Today, because you, Venerable, mentioned it, I was able to see the great function of Mazu (Mazu, referring to the Tang Dynasty Zen master). However, I still do not recognize Mazu (Mazu, referring to the Tang Dynasty Zen master). If I were to succeed Mazu (Mazu, referring to the Tang Dynasty Zen master), I would lose my descendants in the future.' Zen Master Baizhang said, 'So it is, so it is. Seeing as equal to the teacher, diminishes the teacher by half a virtue. Seeing beyond the teacher, is worthy of transmission. You have a view that surpasses the teacher.' Zen Master Huangbo then bowed (Huangbo, because of Baizhang, mentioned Mazu's roar illuminating the mechanism, and ultimately succeeded Baizhang, but did not succeed Mazu. This is because he personally received the teachings. Truly, the law of teacher-student succession for all ages. It can be seen that deafness is not in the roar, and sticking out the tongue is not in the deafness. Mazu catches live silkworms to make cocoons, Baizhang leads dead oxen by piercing their noses. The matters of yesterday and today, even Shariputra's wisdom cannot know. Nowadays, people mistakenly believe that seeing beyond the teacher is superior. They often boast of their superficial knowledge, pointing to the sky and drawing on the earth, scolding their fathers and cursing their ancestors, making onlookers laugh).

After residing there, Mazu (Mazu, referring to the Tang Dynasty Zen master) sent three jars of sauce. Zen Master Baizhang gathered the assembly in the hall, opened the jars, picked up his staff, and pointed at the jars, saying, 'Speak!'

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得即不打破。道不得即打。眾無語。師打破。歸方丈。

師每上堂。有一老人。隨眾聽法。一日眾退。惟老人不去。師問汝是何人。老人曰。某非人也。於過去迦葉佛時。曾住此山。因學人問。大修行人還落因果也無。某對云不落因果。遂五百生。墮野狐身。今請和尚代一轉語。貴脫野狐身。師曰。汝問。老人曰。大修行人還落因果也無。師曰不昧因果。老人于言下大悟。作禮曰。某已脫野狐身住在山後。敢乞依亡僧津送。師令維那。白椎告眾。食後送亡僧。大眾聚議。一眾皆安。涅槃堂又無病人。何故如此。食后師領眾至山後巖下。以杖挑出一死野狐。乃依法火葬(不落與不昧。半明兼半晦。不昧與不落。兩頭空索索。座中既有江南客。休向樽前唱鷓鴣○一僧云。不昧因果。也未脫得野狐身。一僧云。不落因果。又何曾墮野狐來。雪峰聞之聳然。因為偈曰不落不昧。僧俗本無忌諱。丈夫氣宇如王。爭受囊藏被蓋。一條楖𣗖任縱橫。金毛跳入野狐隊)。

師至晚上堂。舉前因緣。黃檗便問。古人錯祇對一轉語。墮五百生野狐身。轉轉不錯。合作個甚麼。師曰。近前來。向汝道。檗近前。打師一掌。師笑曰。將謂鬍鬚赤。更有赤鬚鬍(此得意忘言。手舞足蹈機括。今人便認作打會)。

師有時說法竟

【現代漢語翻譯】 現代漢語譯本 得到就不要打破。說不出道理就打。大家都沒話講。老師打破東西，回方丈去了。

老師每次升座講法，都有一個老人混在人群中聽法。有一天，大家都退去了，只有老人沒走。老師問：『你是何人？』老人說：『我不是人，在過去迦葉佛（過去七佛之一）時，曾住在這座山裡。因為有學人問：『大修行人還落因果（karma，業力）嗎？』我回答說『不落因果』，於是五百世都墮落為野狐之身。現在請和尚代我說一句轉語，希望能脫離野狐身。』老師說：『你問吧。』老人問：『大修行人還落因果嗎？』老師說：『不昧因果。』老人在聽了這句話后大悟，行禮說：『我已經脫離野狐身，住在山後。敢請您按照亡僧的儀式來超度我。』老師讓維那（寺院中負責僧眾事務的僧人）敲椎告訴大家，飯後送亡僧。大眾聚在一起議論，寺里一切都平安，涅槃堂（僧人圓寂的地方）也沒有病人，為什麼這樣？飯後，老師帶領大家到山後巖石下，用拄杖挑出一隻死野狐，於是依法火葬。（『不落』與『不昧』，半明半暗。『不昧』與『不落』，兩頭都空空蕩蕩。座中既然有江南來的客人，就不要在酒席前唱鷓鴣詞了。）一個僧人說：『不昧因果，也未能脫離野狐身。』一個僧人說：『不落因果，又何曾墮落為野狐？』雪峰（禪宗大師）聽了，聳然動容，作偈說：『不落不昧，僧俗本來就沒有禁忌。大丈夫氣宇軒昂如王者，怎能忍受囊藏被蓋的束縛。一條楖𣗖（一種手杖）任憑縱橫，金毛獅子跳入野狐隊。』）

老師晚上升座，舉出前面的因緣。黃檗（禪宗大師）便問：『古人錯回答一句轉語，墮落五百世野狐身，轉轉不錯，又該如何？』老師說：『近前來，告訴你。』黃檗走近前，打了老師一掌。老師笑著說：『還以為只是鬍鬚紅，原來還有紅鬍鬚的胡人（指黃檗）。』（這是得意忘言，手舞足蹈的機括，現在的人卻認作是打機鋒。）

老師有時說法完畢

【English Translation】 English version If you get it, don't break it. If you can't explain the Dao (the Way), then strike. The assembly was silent. The master broke something and returned to his room.

Every time the master ascended the platform to preach, there was an old man who followed the crowd to listen to the Dharma (Buddhist teachings). One day, when the crowd had dispersed, only the old man remained. The master asked, 'Who are you?' The old man said, 'I am not a human. In the time of the past Kashyapa Buddha (one of the seven Buddhas of the past), I once lived on this mountain. Because a student asked, 'Does a great cultivator still fall into cause and effect (karma)?' I replied, 'Does not fall into cause and effect.' Consequently, I was reborn as a wild fox for five hundred lifetimes. Now, I ask the venerable monk to say a turning word on my behalf, hoping to escape the wild fox body.' The master said, 'Ask your question.' The old man asked, 'Does a great cultivator still fall into cause and effect?' The master said, 'Does not obscure cause and effect.' Upon hearing these words, the old man had a great enlightenment. He bowed and said, 'I have already escaped the wild fox body and am living behind the mountain. I dare to ask you to perform the funeral rites for a deceased monk.' The master ordered the director (the monk in charge of monastic affairs) to strike the gavel and announce to the assembly that they would send off a deceased monk after the meal. The assembly gathered and discussed, 'Everything is peaceful in the monastery, and there are no sick people in the Nirvana Hall (where monks pass away). Why is this?' After the meal, the master led the assembly to the foot of a rock behind the mountain, and with his staff, he pulled out a dead wild fox. Then, he cremated it according to the Dharma. ('Not falling' and 'not obscuring' are half clear and half obscure. 'Not obscuring' and 'not falling' are empty at both ends. Since there are guests from Jiangnan (region in China) in the assembly, do not sing partridge songs before the wine.) A monk said, 'Not obscuring cause and effect, yet still unable to escape the wild fox body.' Another monk said, 'Not falling into cause and effect, then how could one have fallen into the wild fox?' Xuefeng (Zen master) heard this and was deeply moved, composing a verse: 'Not falling, not obscuring, there are originally no taboos for monks and laity. A great man's spirit is like a king, how can he endure being confined by a bag and blanket? A single staff allows free rein, the golden-haired lion jumps into the wild fox pack.')

In the evening, the master ascended the platform and recounted the previous story. Huangbo (Zen master) then asked, 'The ancient person wrongly answered a turning word and fell into the wild fox body for five hundred lifetimes. Turning without error, what should be done?' The master said, 'Come closer, and I will tell you.' Huangbo stepped forward and slapped the master. The master laughed and said, 'I thought it was just a red beard, but there is also a red-bearded barbarian (referring to Huangbo).' (This is the mechanism of being so pleased that one forgets words, dancing and gesticulating. People today mistake it for a verbal sparring.)

Sometimes, after the master finished preaching

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。大眾下堂。乃召之。大眾回首。師曰是甚麼。

溈山五峰云巖侍立次。師問溈山。屏卻咽喉唇吻。作么生道。山曰卻請和尚道。師曰不辭向汝道。恐已后喪我兒孫。

上堂云。靈光獨耀。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛(人人本具。個個圓成。會也。草披春色。不會。月瀉秋清。弗用求真息見。那許帶月忘形)。

僧問如何得自繇分。師曰如今即得。或對五欲八風。情無取捨。慳嫉貪愛。我所情盡。垢凈俱忘。如日月在空。不緣而照。心心如木石。唸唸如救頭然。亦如香象渡河。截流而過。更無疑滯。此人。天堂地獄所不能攝也。夫讀經看教。語言皆須宛轉歸就自己。但是一切言。祇明如今鑒覺自性。但不被一切有無諸境轉。是汝導師。能照破一切。無有諸境。是金剛慧。即有自由獨立分(夜半忽然忘月指。虛空迸出日頭紅)。

師凡作務。執勞必先於眾。主者不忍。密收作具而請息之。師曰。吾無德。爭合勞於人。既遍求作具不獲。則亦不食。故有一日不作。一日不食之語。流播諸方。唐元和九年。正月十七歸寂。謚大智。塔曰大寶勝輪。嗣法一十五人(豎去橫來無別事。巍巍獨坐大雄山。等閑撥轉野狐調。引出鬚鬍入漢關)。

第四

【現代漢語翻譯】 現代漢語譯本： 大眾離開了禪堂。百丈懷海禪師便叫他們回來。大眾回頭。懷海禪師說：『這是什麼？』

溈山靈佑（溈山）五峰（五峰）云巖（云巖）侍立在懷海禪師身旁。懷海禪師問溈山靈佑：『屏除咽喉唇舌，如何表達？』溈山靈佑說：『請和尚您來說。』懷海禪師說：『我不吝嗇告訴你，只是恐怕以後斷送我的兒孫。』

懷海禪師上堂說法：『靈光獨自照耀，完全脫離根塵（六根和六塵）。本體顯露真常，不拘泥於文字。心性沒有污染，本來就是圓滿成就的。只要離開虛妄的因緣，就如同如佛（人人本自具足，個個圓滿成就。領會了，就像春天的草地披上綠意；不領會，就像月光傾瀉在秋夜，清澈明亮。不用刻意求真，停止見解，哪裡容許執著于月亮而忘記手指）。』

有僧人問：『如何才能得到自在的境地？』懷海禪師說：『現在就可以得到。面對五欲（財、色、名、食、睡）八風（利、衰、毀、譽、稱、譏、苦、樂），心中沒有取捨。慳吝、嫉妒、貪婪、愛戀，對「我」的執著完全消失，垢與凈都一併忘記，就像日月在空中，不攀緣而自然照耀。心心念念都像木頭石頭一樣，唸唸都像救頭燃一樣急迫，也像香象渡河，截斷水流而過，不再有任何疑惑滯留。這樣的人，天堂地獄都無法束縛他。』讀經看教，所有的語言都必須婉轉地歸於自身。所有言語，都只是爲了明白如今能覺察的自性。只要不被一切有無諸境所轉，就是你的導師，能夠照破一切，沒有任何阻礙，這就是金剛智慧，即有自由獨立的境地（半夜忽然忘記指向月亮的手指，虛空中迸發出紅色的太陽）。

懷海禪師凡是勞作，總是搶先於大眾。主管的人不忍心，偷偷收起他的工具，請他休息。懷海禪師說：『我沒有德行，怎麼好意思讓別人為我勞作呢？』既然到處尋找工具都找不到，他就不吃飯。所以有『一日不作，一日不食』的說法，流傳到各處。唐元和九年（814年）正月十七日圓寂。謚號『大智』，塔名『大寶勝輪』。嗣法的弟子有十五人（豎去橫來沒有什麼特別的事，巍峨地獨自坐在大雄山。隨便撥弄幾下野狐禪的調子，引出鬚眉胡人進入漢關）。

第四代

【English Translation】 English version: The assembly left the hall. Baizhang Huaihai (Baizhang) then called them back. The assembly turned their heads. The Master said, 'What is this?'

Weishan Lingyou (Weishan), Wufeng (Wufeng), and Yunyan (Yunyan) were standing in attendance. The Master asked Weishan Lingyou, 'Eliminating the throat, lips, and tongue, how would you express it?' Weishan Lingyou said, 'Please, Master, speak.' The Master said, 'It's not that I'm unwilling to tell you, but I fear that I will ruin my descendants later on.'

The Master ascended the hall and said, 'The spiritual light shines alone, completely detached from the roots and dusts (the six senses and their objects). The substance reveals true constancy, not bound by words. The nature of mind is without defilement, originally complete. Just by separating from deluded conditions, it is thus like the Thus Come One (everyone is inherently complete, each one is perfectly accomplished. If you understand, it's like the spring grass covered in green; if you don't understand, it's like the moonlight pouring down on an autumn night, clear and bright. There's no need to deliberately seek truth, stop your views, how can you cling to the moon and forget the finger?).'

A monk asked, 'How can one attain a state of freedom?' The Master said, 'You can attain it right now. Facing the five desires (wealth, sex, fame, food, sleep) and the eight winds (gain, loss, disgrace, honor, praise, ridicule, suffering, pleasure), the mind has no acceptance or rejection. Stinginess, jealousy, greed, and love, the attachment to 'I' is completely exhausted, both defilement and purity are forgotten, like the sun and moon in the sky, shining naturally without conditions. Mind after mind is like wood and stone, thought after thought is as urgent as saving a burning head, also like an elephant crossing a river, cutting off the flow and passing through, with no more doubt or hesitation. Such a person cannot be contained by heaven or hell.' Reading scriptures and studying teachings, all words must be skillfully turned back to oneself. All words only clarify the self-nature that is aware and perceiving now. As long as you are not turned by all conditioned realms of existence and non-existence, that is your guide, able to illuminate and break through everything, without any obstacles, that is Vajra wisdom, which is the state of freedom and independence (In the middle of the night, suddenly forgetting the finger pointing at the moon, a red sun bursts forth from the empty sky).

Whenever the Master did work, he always took the lead before the assembly. The one in charge couldn't bear it, secretly put away his tools, and asked him to rest. The Master said, 'I have no virtue, how can I be willing to have others work for me?' Since he couldn't find the tools anywhere, he wouldn't eat. Therefore, the saying 'A day without work, a day without food' spread everywhere. In the ninth year of Yuanhe (814) of the Tang Dynasty, on the seventeenth day of the first month, he passed away. His posthumous title was 'Great Wisdom,' and the name of his stupa was 'Great Treasure Victory Wheel.' There were fifteen Dharma heirs (Vertical going, horizontal coming, there is nothing special, majestically sitting alone on Great Hero Mountain. Casually plucking the tune of a fox spirit, leading the bearded barbarians into the Han pass).

The Fourth

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世洪州黃檗希運禪師

百丈嗣。閩人也。幼于本州黃檗山出家。額間隆起如珠。音辭朗潤。志意沖澹。

至洛京行乞。吟添缽聲。有一嫗出棘扉間曰。太無厭生。師曰。汝猶未施。責我無厭何耶。嫗笑而掩扉。師異之。進而與語。多所發藥。師須臾辭出。嫗告之曰。可往南昌見馬大師。至南昌。馬大師已示寂。遂往石門謁塔。時百丈禪師廬于塔傍。乃往參丈。丈問巍巍堂堂。從何方來。師曰巍巍堂堂。從嶺南來。丈曰巍巍堂堂。當爲何事。師曰巍巍堂堂。不為別事。便禮拜問曰。從上宗乘。如何指示。丈良久。師曰不可教後人斷絕去也。丈曰將謂汝是個人。乃起入方丈。師隨後入曰。某甲特來。丈曰若爾。則他后不得辜負吾。丈一日舉再參馬祖被喝話。師遂領旨(拾得紅爐一點雪。卻是黃河六月冰)。

丈一日問師甚麼處去來。曰大雄山下采菌子來。丈曰還見大蟲么。師便作虎聲。丈拈斧作斫勢。師即打丈一摑。丈吟吟而笑。便歸。上堂曰。大雄山下有一大蟲。汝等諸人也須好看。百丈老漢。今日親遭一口。

一日上堂。大眾雲集。乃曰。汝等諸人慾何所求。以拄杖趁之。大眾不散。師卻復坐曰。汝等諸人儘是噇酒糟漢。恁么行腳。取笑於人。但見八百一千人處便去。不可圖他熱鬧也。老漢

【現代漢語翻譯】 現代漢語譯本： 世洪州黃檗希運禪師

黃檗希運禪師是百丈禪師的嗣法弟子，是福建人。他從小在本州的黃檗山出家，額頭中間隆起，像一顆珠子，聲音洪亮圓潤，志向淡泊。

他到洛陽去乞食，吟誦著添飯的聲音。有一位老婦人從荊棘編成的門裡出來說：『太不知滿足了！』禪師說：『你還沒有施捨，為什麼責備我不知滿足呢？』老婦人笑著關上了門。禪師覺得她很特別，上前與她交談，老婦人說出了很多精闢的道理。禪師一會兒后告辭出來，老婦人告訴他說：『可以去南昌拜見馬大師。』到了南昌，馬大師已經圓寂了，於是前往石門拜謁馬大師的塔。當時百丈禪師住在塔的旁邊，於是前去參拜百丈禪師。百丈禪師問：『氣宇軒昂，從哪裡來？』禪師說：『氣宇軒昂，從嶺南來。』百丈禪師說：『氣宇軒昂，要做什麼事？』禪師說：『氣宇軒昂，不做別的事。』便禮拜問道：『從上以來佛祖相傳的宗旨，如何指示？』百丈禪師沉默了很久。禪師說：『不可讓後人斷絕了傳承啊！』百丈禪師說：『我以為你是個可造之材。』於是起身進入方丈室。禪師隨後跟進去說：『我特地為此而來。』百丈禪師說：『如果這樣，那麼你以後就不能辜負我。』有一天，百丈禪師舉起（黃檗希運禪師）兩次參拜馬祖被喝斥的事情。禪師於是領悟了其中的旨意（就像在紅爐中拾到一點雪，卻像是黃河六月的冰）。

有一天，百丈禪師問禪師：『你到什麼地方去了？』禪師說：『到大雄山下采蘑菇回來了。』百丈禪師說：『還看見老虎了嗎？』禪師便學老虎叫了一聲。百丈禪師拿起斧頭作砍的姿勢。禪師就打了百丈禪師一巴掌。百丈禪師哼哼地笑著，便回去了。上堂時說：『大雄山下有一隻老虎，你們這些人也要好好地看護。百丈老漢，今天親自被咬了一口。』

有一天上堂，大眾都聚集在一起。百丈禪師說：『你們這些人想要尋求什麼？』用拄杖驅趕他們，大眾不散開。禪師又坐下來說：『你們這些人都是吃酒糟的漢子。這樣到處遊方，被人取笑。只要看到有八百一千人的地方就去，不可貪圖熱鬧啊！老漢（我）……』

【English Translation】 English version: The Worldly Hongzhou Huangbo Xiyun (Huangbo Xiyun: a Chan master) Chan Master

Xiyun (Xiyun: personal name) of Huangbo (Huangbo: Yellow Shoal) was a successor of Baizhang (Baizhang: a Chan master). He was a native of Min (Min: Fujian province). He left home at a young age at Huangbo Mountain in his native state. His forehead was raised like a pearl, his voice was clear and resonant, and his aspirations were pure and serene.

He went to Luoyang (Luoyang: ancient capital of China) to beg for food, chanting the sound of adding rice to his bowl. An old woman came out from a thorny door and said, 'Too insatiable!' The master said, 'You have not yet given alms, why do you accuse me of being insatiable?' The old woman smiled and closed the door. The master found her unusual and went forward to speak with her, and she revealed much profound wisdom. The master soon bid farewell and left. The old woman told him, 'You can go to Nanchang (Nanchang: city in China) to see Master Ma (Master Ma: Mazu Daoyi).' When he arrived in Nanchang, Master Ma had already passed away. So he went to Shimen (Shimen: Stone Gate) to visit the stupa. At that time, Chan Master Baizhang was living near the stupa, so he went to visit Baizhang. Baizhang asked, 'So majestic and dignified, where do you come from?' The master said, 'So majestic and dignified, I come from Lingnan (Lingnan: south of the mountains).' Baizhang said, 'So majestic and dignified, what are you here for?' The master said, 'So majestic and dignified, I am not here for anything else.' Then he bowed and asked, 'The ancestral teaching passed down from the past, how should it be pointed out?' Baizhang remained silent for a long time. The master said, 'It must not be allowed to be cut off by future generations!' Baizhang said, 'I thought you were someone special.' Then he got up and entered his room. The master followed him in and said, 'I have come specifically for this.' Baizhang said, 'If that is so, then you must not let me down in the future.' One day, Baizhang brought up the story of (Huangbo Xiyun) twice visiting Mazu (Mazu: Mazu Daoyi) and being shouted at. The master then understood the meaning (like picking up a snowflake from a red-hot stove, it is like the ice of the sixth month in the Yellow River).

One day, Baizhang asked the master, 'Where have you been?' He said, 'I went to the foot of Mount Daxiong (Mount Daxiong: Great Hero Mountain) to gather mushrooms.' Baizhang said, 'Did you see any tigers?' The master then made a tiger's roar. Baizhang picked up an axe and made a chopping gesture. The master then slapped Baizhang. Baizhang chuckled and laughed, then returned to his room. He went to the hall and said, 'There is a tiger at the foot of Mount Daxiong. You all must be careful. Old man Baizhang, today I was bitten by it myself.'

One day, he went to the hall, and the assembly gathered. He said, 'What do you all want to seek?' He chased them away with his staff, but the assembly did not disperse. The master then sat down again and said, 'You are all drunkards. Traveling around like this, you are making yourselves a laughingstock. You just go wherever you see eight hundred or a thousand people. You must not be greedy for excitement! This old man (I)...'

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行腳時。或遇草根下。有一個漢。便從頂門上一錐。看他若知痛癢。可以布袋盛米供養他。可中。總似汝如此容易。何處更有今日事也。汝等既稱行腳。亦須著些精神好。還知道大唐國里無禪師么。時有僧問。諸方尊宿。盡聚眾開化。為甚麼卻道無禪師。師曰。不道無禪。祇是無師(身上著衣方免寒。口邊說食終不飽。大唐國里老婆禪。今日為君注破了○黃檗山中明示眾。大唐國里暗藏身。袈裟一角猶拖地。誰是叢林有眼人○無師充塞大唐國。噇酒糟漢會不得。竹寺閑過春已深。落花亂點莓苔色)。

師辭南泉。泉門送提起師笠曰。長老身材沒量大。笠子太小生。師曰雖然如此。大千世界。總在里許。泉曰。王老師聻。師戴笠便行。嗣法六人。

第五世鎮州臨濟義玄禪師

黃檗嗣。曹州南華邢氏子。幼負出塵之志。及落髮受具。便慕禪宗。初在黃檗會中。行業純一。時睦州為第一座。乃問上座在此多少時。師曰三年。州曰曾參問否。師曰不曾參問。不知問個甚麼。州曰何不問堂頭和尚。如何是佛法的的大意。師便去問。聲未絕。檗便打。師下來。州曰問話作么生。師曰某甲問聲未絕。和尚便打。某甲不會。州曰便更去問。師又問。檗又打。如是三度問。三度被打。師白州曰。早承激勸問法。累蒙和

【現代漢語翻譯】 現代漢語譯本 行腳的時候，或許在草根下，遇到一個人，就從他的頭頂上用錐子刺下去，看看他是否知道疼痛。如果知道，就可以用布袋裝米供養他，這樣才可以。如果都像你們這樣容易，哪裡還會有今天的事情呢？你們既然自稱是行腳僧，也需要拿出一些精神才好。你們還知道大唐國（唐朝，618年-907年）里沒有禪師嗎？ 當時有僧人問：『各方的尊宿，都聚集眾人開示教化，為什麼卻說沒有禪師呢？』 師父說：『不是說沒有禪，只是沒有師父。（身上穿著衣服才免受寒冷，嘴上說食物終究不能飽腹。大唐國（唐朝，618年-907年）里的老婆禪，今天為你們徹底點破了。黃檗山中明白地開示眾人，卻在大唐國（唐朝，618年-907年）里暗中藏身。袈裟的一角還拖在地上，誰是叢林中有眼力的人呢？無師之人充斥著大唐國（唐朝，618年-907年），喝醉酒的傢伙不會明白。竹寺悠閒地度過，春天已經深了，落花紛紛點綴在莓苔上。）』 師父向南泉辭別。南泉在門口送行，提起師父的斗笠說：『長老的身材如此高大，斗笠卻太小了。』 師父說：『雖然如此，整個大千世界，都在這裡面。』 南泉說：『王老師，你怎麼樣呢？』 師父戴上斗笠就走了。傳承佛法者六人。 第五世 鎮州臨濟義玄禪師（？-867年） 黃檗希運（？-850年）的法嗣，曹州南華（今山東東明）邢氏之子。從小就懷有出世的志向。等到剃度受戒后，便仰慕禪宗。起初在黃檗希運的門下，行為純正專一。當時睦州（今浙江建德）擔任第一座，於是問義玄禪師在這裡多久了。 義玄禪師說：『三年了。』 睦州說：『曾經參問過嗎？』 義玄禪師說：『不曾參問過，不知道問些什麼。』 睦州說：『為什麼不問堂頭和尚，什麼是佛法的大意呢？』 義玄禪師便去問。聲音還沒有結束，黃檗希運便打他。義玄禪師下來后，睦州問：『問話問得怎麼樣？』 義玄禪師說：『我剛問完，和尚便打我，我不會。』 睦州說：『那就再去問。』義玄禪師又去問，黃檗希運又打他。像這樣問了三次，被打三次。義玄禪師告訴睦州說：『早先承蒙您的激勵勸導去問法，多次蒙受和

【English Translation】 English version When walking on pilgrimage, perhaps under the roots of grass, one encounters a person. Then, pierce him from the crown of his head with an awl to see if he knows pain. If he does, then one can fill a bag with rice and offer it to him. That is acceptable. If everyone were as easy as you, where would there be today's affairs? Since you call yourselves pilgrims, you must also put forth some spirit. Do you know that there are no Zen masters in the Great Tang Dynasty (618-907)? At that time, a monk asked: 'The venerable elders of all quarters gather the masses to open and transform them. Why do you say there are no Zen masters?' The master said: 'It's not that there is no Zen, it's just that there are no masters. (Wearing clothes on the body avoids the cold. Speaking of food by the mouth ultimately does not satisfy hunger. The old woman's Zen in the Great Tang Dynasty (618-907), today I have completely broken it for you. Clearly showing the assembly in Huangbo Mountain, yet secretly hiding in the Great Tang Dynasty (618-907). A corner of the kasaya still drags on the ground. Who is the person with eyes in the sangha? Those without masters fill the Great Tang Dynasty (618-907). Drunken fellows cannot understand. Leisurely passing through the Bamboo Temple, spring is already deep. Falling flowers randomly dot the moss.)' The master bid farewell to Nanquan. Nanquan saw him off at the gate, picked up the master's bamboo hat and said: 'Elder's figure is immeasurably large, but the hat is too small.' The master said: 'Although it is like this, the entire great thousand world is all inside here.' Nanquan said: 'What about you, Teacher Wang?' The master put on his hat and left. Six people inherited the Dharma. Fifth Generation: Zen Master Linji Yixuan of Zhenzhou (?-867) Successor of Huangbo Xiyun (?-850), son of the Xing family of Nanhua, Caozhou (now Dongming, Shandong). From a young age, he had the ambition to transcend the world. When he shaved his head and received the precepts, he admired Zen Buddhism. Initially, he was in Huangbo Xiyun's assembly, and his conduct was pure and dedicated. At that time, Muzhou (now Jiande, Zhejiang) was the first seat, so he asked Yixuan how long he had been here. Yixuan said: 'Three years.' Muzhou said: 'Have you ever inquired?' Yixuan said: 'I have never inquired, I don't know what to ask.' Muzhou said: 'Why don't you ask the abbot, what is the great meaning of the Buddha-dharma?' Yixuan went to ask. Before the sound had ended, Huangbo hit him. After Yixuan came down, Muzhou asked: 'How was the questioning?' Yixuan said: 'As soon as I finished asking, the abbot hit me, I don't understand.' Muzhou said: 'Then go ask again.' Yixuan went to ask again, and Huangbo hit him again. He asked three times like this, and was hit three times. Yixuan told Muzhou: 'Earlier, I received your encouragement to ask about the Dharma, and I have repeatedly received the abbot's

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尚賜棒。自恨障緣。不領深旨。今且辭去。州曰汝若去。須辭和尚了去。師禮拜退。州先到黃檗處曰。問話上座。雖是後生。卻甚奇特。若來辭。方便接伊。已后為一株大樹。蔭覆天下人去在。師來日辭黃檗。檗曰。不須他去。只往高安灘頭參大愚。必為汝說。師到大愚。愚曰甚處來。師曰黃檗來。愚曰黃檗有何言句。師曰某甲三度問佛法的的大意。三度被打。不知某甲有過無過。愚曰。黃檗與么老婆心切。為汝得徹困。更來這裡問有過無過。師于言下大悟。乃曰。元來黃檗佛法無多子。愚搊住曰。者尿床鬼子。適來道有過無過。如今卻道黃檗佛法無多子。你見個甚麼道理。速道速道。師于大愚肋下筑三拳。愚拓開曰。汝師黃檗。非幹我事。師辭大愚。卻回黃檗。檗見便問。者漢來來去去。有甚了期。師曰。只為老婆心切。便人事了。侍立。檗問甚處去來。師曰昨蒙和尚慈旨。令參大愚去來。檗曰大愚有何言句。師舉前話。檗曰大愚老漢饒舌。待來痛與一頓。師曰。說甚待來。即今便打。隨後便掌。檗曰。者風顛漢。來者里捋虎鬚。師便喝。檗喚侍者曰。引者風顛漢參堂去(連打三番不展眸。更饒一撥始昂頭。筑拳鼓掌威獰甚。虎尾虎頭通並收○今之開堂者。見別堂僧來。招攬惟恐不及。正於鬧熱攘奪時。冷眼看大愚

【現代漢語翻譯】 現代漢語譯本 尚賜棒。因為我自己的業障因緣，不能領會您深刻的旨意。現在我將告辭離去。知州說：『你如果一定要走，必須先向和尚告別才能離開。』 師父禮拜後退下。知州先到黃檗（Huangbo，人名）處說：『剛才問話的那位上座，雖然年輕，卻非常奇特。如果他來告辭，請您方便接引他。以後他會成為一棵大樹，廕庇天下人。』 師父第二天向黃檗告辭，黃檗說：『不必去其他地方，只需前往高安灘頭參訪大愚（Dayu，人名），他一定會為你開示。』 師父到了大愚處，大愚問：『從哪裡來？』 師父說：『從黃檗來。』 大愚問：『黃檗有什麼開示？』 師父說：『我三次問佛法的大意，三次都被打，不知道是我有過錯還是沒有過錯。』 大愚說：『黃檗如此婆心切切，為你徹底解惑，你還來這裡問有過無過？』 師父在言下大悟，於是說：『原來黃檗佛法沒有多少東西。』 大愚一把抓住師父說：『你這尿床鬼子，剛才還說有過無過，現在卻說黃檗佛法沒有多少東西，你見到了什麼道理？快說快說！』 師父在大愚肋下打了三拳。大愚推開師父說：『你的老師是黃檗，與我無關。』 師父告別大愚，回到黃檗處。黃檗見到師父便問：『這個人來來去去，有什麼了結？』 師父說：『只因爲您婆心切切，我已經明白了人事。』 侍立在一旁。黃檗問：『去哪裡了？』 師父說：『昨天蒙和尚慈悲指示，讓我去參訪大愚。』 黃檗問：『大愚有什麼開示？』 師父舉了之前的話。黃檗說：『大愚老漢饒舌，等他來我痛打他一頓。』 師父說：『說什麼等他來，現在就打。』 隨後便打了一掌。黃檗說：『這個瘋癲漢，竟然敢在這裡捋虎鬚。』 師父便喝了一聲。黃檗叫侍者說：『帶這個瘋癲漢去參堂。』（連打三番不展眸，更饒一撥始昂頭。筑拳鼓掌威獰甚，虎尾虎頭通並收。○今之開堂者，見別堂僧來，招攬惟恐不及。正於鬧熱攘奪時，冷眼看大愚。）（唐朝） English version Shang, I am ashamed of my karmic obstacles and cannot comprehend your profound meaning. Now I will take my leave.' The prefect said, 'If you must leave, you must first bid farewell to the abbot before departing.' The master bowed and withdrew. The prefect first went to Huangbo (Huangbo, a name) and said, 'The monk who asked questions, although young, is very remarkable. If he comes to say goodbye, please receive him kindly. In the future, he will become a great tree, sheltering all people under heaven.' The master bid farewell to Huangbo the next day. Huangbo said, 'There is no need for him to go elsewhere. Just go to Gaoan Beach to visit Dayu (Dayu, a name), and he will surely enlighten you.' The master arrived at Dayu's place. Dayu asked, 'Where do you come from?' The master said, 'From Huangbo.' Dayu asked, 'What teachings does Huangbo have?' The master said, 'I asked about the great meaning of the Buddha-dharma three times, and I was beaten three times. I don't know if I was at fault or not.' Dayu said, 'Huangbo is so kind-hearted, thoroughly resolving your doubts, and you still come here to ask if you were at fault or not?' The master had a great enlightenment upon hearing this, and then said, 'So Huangbo's Buddha-dharma doesn't have much to it.' Dayu grabbed the master and said, 'You bed-wetting ghost, just now you were saying whether you were at fault or not, but now you say Huangbo's Buddha-dharma doesn't have much to it. What principle have you seen? Speak quickly!' The master punched Dayu three times in the ribs. Dayu pushed the master away and said, 'Your teacher is Huangbo, it has nothing to do with me.' The master bid farewell to Dayu and returned to Huangbo's place. Huangbo saw the master and asked, 'This person comes and goes, what is the end?' The master said, 'Only because you are so kind-hearted, I have understood human affairs.' He stood by his side. Huangbo asked, 'Where did you go?' The master said, 'Yesterday I received the abbot's compassionate instruction to visit Dayu.' Huangbo asked, 'What teachings did Dayu have?' The master repeated what he had said before. Huangbo said, 'That old man Dayu is talkative, I will beat him severely when he comes.' The master said, 'What are you talking about waiting for him to come, I will hit you now.' Then he slapped him. Huangbo said, 'This crazy man dares to stroke the tiger's whiskers here.' The master then shouted. Huangbo called the attendant and said, 'Take this crazy man to the meditation hall.' (He was beaten three times without opening his eyes, and only after another beating did he raise his head. Punching and clapping, he was very fierce, taking in both the tiger's tail and the tiger's head. ○ Today's opening hall masters are afraid of not being able to attract monks from other halls. In the midst of the hustle and bustle, take a cold look at Dayu.) (Tang Dynasty (618-907))

【English Translation】 Shang, I am ashamed of my karmic obstacles and cannot comprehend your profound meaning. Now I will take my leave.' The prefect said, 'If you must leave, you must first bid farewell to the abbot before departing.' The master bowed and withdrew. The prefect first went to Huangbo (Huangbo, a name) and said, 'The monk who asked questions, although young, is very remarkable. If he comes to say goodbye, please receive him kindly. In the future, he will become a great tree, sheltering all people under heaven.' The master bid farewell to Huangbo the next day. Huangbo said, 'There is no need for him to go elsewhere. Just go to Gaoan Beach to visit Dayu (Dayu, a name), and he will surely enlighten you.' The master arrived at Dayu's place. Dayu asked, 'Where do you come from?' The master said, 'From Huangbo.' Dayu asked, 'What teachings does Huangbo have?' The master said, 'I asked about the great meaning of the Buddha-dharma three times, and I was beaten three times. I don't know if I was at fault or not.' Dayu said, 'Huangbo is so kind-hearted, thoroughly resolving your doubts, and you still come here to ask if you were at fault or not?' The master had a great enlightenment upon hearing this, and then said, 'So Huangbo's Buddha-dharma doesn't have much to it.' Dayu grabbed the master and said, 'You bed-wetting ghost, just now you were saying whether you were at fault or not, but now you say Huangbo's Buddha-dharma doesn't have much to it. What principle have you seen? Speak quickly!' The master punched Dayu three times in the ribs. Dayu pushed the master away and said, 'Your teacher is Huangbo, it has nothing to do with me.' The master bid farewell to Dayu and returned to Huangbo's place. Huangbo saw the master and asked, 'This person comes and goes, what is the end?' The master said, 'Only because you are so kind-hearted, I have understood human affairs.' He stood by his side. Huangbo asked, 'Where did you go?' The master said, 'Yesterday I received the abbot's compassionate instruction to visit Dayu.' Huangbo asked, 'What teachings did Dayu have?' The master repeated what he had said before. Huangbo said, 'That old man Dayu is talkative, I will beat him severely when he comes.' The master said, 'What are you talking about waiting for him to come, I will hit you now.' Then he slapped him. Huangbo said, 'This crazy man dares to stroke the tiger's whiskers here.' The master then shouted. Huangbo called the attendant and said, 'Take this crazy man to the meditation hall.' (He was beaten three times without opening his eyes, and only after another beating did he raise his head. Punching and clapping, he was very fierce, taking in both the tiger's tail and the tiger's head. ○ Today's opening hall masters are afraid of not being able to attract monks from other halls. In the midst of the hustle and bustle, take a cold look at Dayu.) (Tang Dynasty (618-907))

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行徑。真千古宗師)。

師后住鎮州臨濟。學侶雲集。一日謂普化克符二上座曰。我欲於此建立黃檗宗旨。汝且成褫我。二人珍重下去。三日後。普化卻上來問。和尚三日前說甚麼。師便打。三日後。克符上來問。和尚前日打普化。作甚麼。師亦打(祖令全提繼后宗。示徒端不在從容。棒頭擊起隈巖虎。霹靂轟騰臥海龍)。

至晚小參。曰有時奪人不奪境。有時奪境不奪人。有時人境俱奪。有時人境俱不奪。克符問如何是奪人不奪境。師曰煦日發生鋪地錦。嬰兒垂髮白如絲。符曰如何是奪境不奪人。師曰王令已行天下遍。將軍塞外絕煙塵。符曰如何是人境俱奪。師曰並汾絕信。獨處一方。符曰如何是人境俱不奪。師曰王登寶殿。野老謳歌。符于言下領旨(奪人不奪境。三竿曉日千門靜。奪境不奪人。玉鞭金鐙賞殘春。人境兩俱奪。漠漠長蛇圍偃月。人境俱不奪。上下四維春似潑)。

僧問。如何是真佛。真法。真道。乞師開示。師曰。佛者。心清凈是。法者。心光明是。道者。處處無礙凈光是。三即一。皆是空名而無實。有如真正作道人。唸唸心不間斷。自達磨大師從西土來。祗是覓個不受人惑的人。后遇二祖。一言便了。始知從前虛用工夫。山僧今日見處。與佛祖不別。若第一句中薦得。堪與祖

【現代漢語翻譯】 現代漢語譯本： 行徑。（真是千古宗師）。 師父後來住在鎮州臨濟（今河北正定）。學徒雲集。一日對普化、克符兩位上座說：『我想要在這裡建立黃檗（唐代禪師）的宗旨，你們且來評論我。』二人恭敬地退下。三天後，普化卻又上來問：『和尚三天前說了什麼？』師父便打他。三天後，克符上來問：『和尚前日打普化，做什麼？』師父也打他（祖師的命令全部提起來，繼承後代的宗風。教導徒弟端正，不在從容。棒頭擊起隈巖的猛虎，霹靂轟鳴，驚醒臥在海底的蛟龍）。 到了晚上小參時，師父說：『有時奪人不奪境，有時奪境不奪人，有時人境俱奪，有時人境俱不奪。』克符問：『如何是奪人不奪境？』師父說：『溫暖的陽光催生萬物，鋪開遍地錦繡，嬰兒垂下的頭髮，白得像絲一樣。』克符說：『如何是奪境不奪人？』師父說：『君王的命令已經通行天下，將軍在塞外平定了戰亂，沒有了戰爭的煙塵。』克符說：『如何是人境俱奪？』師父說：『并州、汾州斷絕了音信，獨自處在一方。』克符說：『如何是人境俱不奪？』師父說：『君王登上寶殿，鄉野老翁歌唱太平。』克符在言語下領悟了旨意（奪人不奪境，三竿高的太陽照耀下，千家萬戶安靜。奪境不奪人，用玉做的馬鞭，金色的馬蹬，欣賞殘春的美景。人境兩俱奪，茫茫長蛇包圍著偃月陣。人境俱不奪，上下四方，春意盎然）。 有僧人問：『如何是真佛、真法、真道？乞求師父開示。』師父說：『佛，就是心清凈；法，就是心光明；道，就是處處無礙的清凈光明。三者即是一，都是空名而沒有實體。如果有真正修道的人，唸唸心中不間斷，自從達磨（菩提達摩，南印度人，為中國禪宗的始祖）大師從西土（印度）來，只是尋找一個不受人迷惑的人。後來遇到二祖（慧可），一句話就明白了。才知道從前虛用了功夫。山僧我今日所見到的，與佛祖沒有差別。若在第一句話中領悟，堪與祖師並肩。

【English Translation】 English version: Conduct. (Truly a great master of all time). The master later resided at Linji (in Zhending, Hebei today). Disciples gathered in large numbers. One day, he said to the two senior monks, Puhua and Kefu: 'I wish to establish the Huangbo (Zen master of the Tang Dynasty) doctrine here. You should critique me.' The two respectfully withdrew. Three days later, Puhua came back and asked: 'What did the master say three days ago?' The master struck him. Three days later, Kefu came up and asked: 'What did the master do when he struck Puhua the other day?' The master also struck him (The ancestral command is fully upheld, continuing the lineage. Guiding disciples is not about being leisurely. The staff strikes and awakens the tiger in the craggy rocks, thunder rumbles and startles the dragon sleeping in the sea). In the evening, during a small Dharma talk, the master said: 'Sometimes one takes away the person but not the environment, sometimes one takes away the environment but not the person, sometimes one takes away both person and environment, and sometimes one takes away neither person nor environment.' Kefu asked: 'What is taking away the person but not the environment?' The master said: 'The warm sun brings forth life, spreading brocade across the ground, the infant's hair hangs down, white as silk.' Kefu said: 'What is taking away the environment but not the person?' The master said: 'The king's decree has spread throughout the land, the general has pacified the borders, and there is no more smoke from war.' Kefu said: 'What is taking away both person and environment?' The master said: 'Bing and Fen provinces are cut off from communication, isolated in one place.' Kefu said: 'What is taking away neither person nor environment?' The master said: 'The king ascends the throne, and the old men in the countryside sing of peace.' Kefu understood the meaning in the words (Taking away the person but not the environment, the sun is three poles high, and thousands of households are quiet. Taking away the environment but not the person, with jade whips and golden stirrups, enjoying the beauty of the remaining spring. Taking away both person and environment, the vast serpent surrounds the crescent moon formation. Taking away neither person nor environment, above and below, in all directions, spring is overflowing). A monk asked: 'What is the true Buddha, the true Dharma, the true Dao? I beg the master to enlighten me.' The master said: 'Buddha is the purity of mind; Dharma is the light of mind; Dao is the unobstructed pure light everywhere. The three are one, all are empty names without substance. If there is a true practitioner, with uninterrupted mindfulness, since Bodhidharma (from South India, the first patriarch of Chinese Zen) came from the West (India), he was only seeking someone who is not deluded by others. Later, he met the Second Patriarch (Huike), and understood with one word. Only then did he realize that he had wasted effort before. What I, this mountain monk, see today is no different from the Buddhas and Patriarchs. If you understand in the first sentence, you are worthy to stand shoulder to shoulder with the Patriarchs.'

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佛為師。若第二句中薦得。堪與人天為師。若第三句中薦得。自救不了。僧便問。如何是第一句。師曰三要印開朱點窄。未容擬議主賓分。曰如何是第二句。師曰妙解豈容無著問。漚和爭負截流機。曰如何是第三句。師曰但看棚頭弄傀儡。抽牽全藉里頭人(棒喝交馳總不親。即非親處孰為真。寧同生也莫同死。直下休教錯認人)。

乃曰。大凡演唱宗乘。一句中。須具三玄門。一玄中。須具三要。有權有實。有照有用。汝等諸人作么生會。下座(第一玄。古井茫茫把雪填。第二玄。未曾開口在言前。第三玄。胡孫心肝樹上懸。第一要。了無奇特並玄妙。第二要。門外讀書人來報。第三要。蟭螟眼裡山河繞)。

師應機多用喝。會下參徒亦學師喝。師曰。汝輩總學我喝。我今問汝。有一人從東堂出。一人從西堂出。兩人齊喝一聲。者里分得賓主么。汝且作么生分。若分不得。已后不得學老僧喝(一喝。如金剛寶劍。劈面揮時難亸閃。一喝。如踞地獅子。古冢野狐逢即死。一喝。如探竿影草。玉門關透長安道。一喝不作一喝用。十月黃河連底凍　據令聲前我獨雄。橫驅萬里疾雷風。始知無限賞心處。鎮國傳家在此中)。

上堂次。兩堂首座相見。同時下喝。僧問師。還有賓主也無。師曰賓主歷然。師召

【現代漢語翻譯】 現代漢語譯本：佛以我為師。如果在第二句中能夠領悟，就可以做人天之師。如果在第三句中領悟，自身都無法解救。僧人便問：『如何是第一句？』 師父說：『三要印章打開，硃砂點痕跡窄小，不容許擬議，主賓分明。』 問：『如何是第二句？』 師父說：『精妙的理解豈能沒有著落之處？漚鳥和魚鷹爭奪，怎能比得上截斷水流的機關？』 問：『如何是第三句？』 師父說：『但看戲臺上表演的傀儡戲，抽拉牽引全靠里頭的人。（棒喝交加總不親切，如果不是親切之處，哪裡才是真？寧願一同生，也不要一同死，直接了斷，不要錯認了人。）』

於是說：『大凡演說宗門要旨，一句之中，必須具備三玄門，一玄之中，必須具備三要。有權巧有真實，有觀照有作用。你們這些人怎麼理解？』 下座。（第一玄，古井茫茫，用雪來填。第二玄，未曾開口，話已在言前。第三玄，猢猻（猴子）的心肝，懸掛在樹上。第一要，了無奇特，並無玄妙。第二要，門外讀書人來報信。第三要，蟭螟（一種小蟲）眼裡，山河環繞。）

師父應機說法，多用棒喝。寺院裡的參禪者也學習師父的棒喝。師父說：『你們都學我棒喝，我現在問你們，有一個人從東堂出來，一個人從西堂出來，兩個人同時喝一聲，這裡分得出賓主嗎？你們且說說怎麼分。如果分不出來，以後不許學老僧棒喝。（一喝，如金剛寶劍，劈面揮來難以躲閃。一喝，如踞地獅子，古墓野狐遇到即死。一喝，如探竿影草，玉門關直通長安道。一喝不作一喝用，十月黃河連河底都凍住。憑藉號令聲前我獨自稱雄，橫掃萬里如同疾雷狂風。這才知道無限賞心之處，鎮國傳家就在這其中。）』

上堂時，兩堂首座相見，同時發出棒喝。僧人問師父：『還有賓主之分嗎？』 師父說：『賓主分明。』 師父召集。

【English Translation】 English version: The Buddha takes me as his teacher. If one can comprehend in the second phrase, one is worthy to be a teacher of humans and devas (gods). If one comprehends in the third phrase, one cannot even save oneself. A monk then asked, 'What is the first phrase?' The master said, 'When the three essentials' seal is opened, the cinnabar dot is narrow, allowing no deliberation, host and guest are distinct.' Asked, 'What is the second phrase?' The master said, 'How can subtle understanding be without a place to settle? How can gulls and cormorants compete with the mechanism that cuts off the flow?' Asked, 'What is the third phrase?' The master said, 'Just watch the puppets performing on the stage, all the pulling and drawing relies on the person inside. (Beating and shouting are not intimate, if it is not intimate, where is the truth? Rather be born together than die together, cut it off directly, do not mistake the person.)'

Then he said, 'Generally speaking about expounding the essentials of the sect, within one phrase, there must be the three mysterious gates, and within one mystery, there must be the three essentials. There is expediency and there is reality, there is illumination and there is function. How do you all understand this?' He descended from the seat. (The first mystery: a vast ancient well, filling it with snow. The second mystery: before a word is spoken, it is already before the words. The third mystery: the monkey's liver and gallbladder hang on the tree. The first essential: there is nothing peculiar or mysterious. The second essential: a scholar outside the door comes to report. The third essential: in the eye of a gnat (tiny insect), mountains and rivers surround.)'

The master often used shouts in response to situations. The Chan (Zen) practitioners in the monastery also learned to shout like the master. The master said, 'You all learn my shout, now I ask you, one person comes out from the east hall, one person comes out from the west hall, the two people shout at the same time, can you distinguish the host and guest here? Tell me how to distinguish them. If you cannot distinguish them, you are not allowed to learn the old monk's shout in the future. (One shout, like a vajra (diamond) sword, difficult to dodge when swung in the face. One shout, like a lion crouching on the ground, ancient tomb foxes die upon encountering it. One shout, like probing the grass with a pole, the Jade Gate (Yumen Pass) leads directly to Chang'an (ancient capital). One shout is not used as one shout, the Yellow River in October is frozen to the bottom. Relying on the command, I alone am heroic before the sound, sweeping across ten thousand miles like a violent thunder and wind. Only then do I know the boundless delightful place, the country-protecting and family-transmitted is within this.)'

During the Dharma talk, the two head monks of the halls met and simultaneously shouted. A monk asked the master, 'Is there still a distinction between host and guest?' The master said, 'The host and guest are clear.' The master summoned.

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眾曰。要會臨濟賓主句。問取堂中二首座(一條拄杖兩人扶。試問諸人會也無。滿目堂堂通是漢。幾個男兒是丈夫)。

示眾。參學之人。大鬚子細。如賓主相見。便有言論往來。或應物現形。或全體作用。或把機權喜怒。或現半身。或乘獅子。或乘象王。如有真正學人。便喝先拈出一個膠盆子。善知識不辨是境。便上他境上作模作樣。便被學人又喝。前人不肯放下。此是膏肓之病。不堪醫治。喚作賓看主。或是善知識。不拈出物。祇隨學人問處即奪。學人被奪。抵死不肯放。此是主看賓。或有學人。應一個清凈境。出善知識前。知識辨得是境。把得拋向坑裡。學人言大好善知識。知識即云咄哉不識好惡。學人便禮拜。此喚作主看主。或有學人。披枷帶鎖。出善知識前。知識更與安一重枷鎖。學人歡喜。彼此不辨。喚作賓看賓。大德。山僧所舉皆是辨魔揀異。知其邪正(賓中賓。魚目將為無價珍。賓中主。到家猶自喃喃語。主中賓。唱歌還是帝鄉人。主中主。大用現前沒規矩　夫分賓主如並。存照用如別。立君臣如縱。故曰一句分賓主。照用一時行。要會個中意。日午打三更。又曰賓主穆時全是妄。君臣合處正中邪。還鄉曲調如何唱。明月堂前枯樹花○三玄三要事難分。得意忘言道最親。一句明明該萬象。重陽

【現代漢語翻譯】 現代漢語譯本 眾人說道：『想要領會臨濟宗賓主問答的精髓，就去問問禪堂里的兩位首座吧！』（一根拄杖兩人攙扶，試問各位禪友是否領會？滿眼望去都是漢人，有幾個是真正的男子漢？)

向大眾開示：參禪求學之人，必須極其仔細。比如賓主相見，便有言語交鋒。或者應物顯現形態，或者全體發揮作用。或者運用機智權變、喜怒之情，或者顯現半身，或者乘坐獅子，或者乘坐象王。如果遇到真正求學的人，便當頭棒喝，先拿出一個膠盆子（比喻虛假的境界）。善知識如果不能辨別這是虛假的境界，便在他所設的境界上模仿，就會被學人再次棒喝。先前的人不肯放下，這就是病入膏肓，無法醫治。這叫做賓看主。

或者有善知識，不拿出任何東西，只是隨著學人提問的地方立刻奪走他的立足點。學人被奪走立足點，拚死也不肯放手，這叫做主看賓。或者有學人，應出一個清凈的境界，出現在善知識面前。善知識辨別出這是虛假的境界，抓住它扔進坑裡。學人說：『真是好善知識！』善知識就說：『咄！真是不識好壞！』學人便禮拜。這叫做主看主。

或者有學人，披枷帶鎖，出現在善知識面前。善知識更給他安上一重枷鎖，學人歡喜，彼此不能辨別。這叫做賓看賓。各位，山僧所舉的這些，都是爲了辨別魔境、揀擇差異，知道什麼是邪什麼是正。（賓中賓，把魚眼當做無價之寶。賓中主，到家了還在自言自語。主中賓，唱的歌還是帝鄉的曲調。主中主，大用現前沒有規矩。）

賓主之分，如同並列；存照和作用，如同有區別；建立君臣關係，如同放縱。所以說，一句分賓主，照用同時進行。想要領會其中的意思，就在正午時分打三更。又說：賓主和諧時全是虛妄，君臣相合處正是邪僻。還鄉的曲調該如何唱？明月堂前枯樹開花。三玄三要難以分辨，得意忘言才是最親。一句明明該萬象，重陽（重陽節）

【English Translation】 English version The assembly said, 'If you want to understand the Linji (Rinzai) school's guest-host dialogue, ask the two head monks in the hall!' (A staff is supported by two people. I ask you all, do you understand? Everywhere you look, they are all Han people, but how many are true men?)

Instructing the assembly: Those who study Zen must be extremely careful. For example, when guest and host meet, there is verbal exchange. Or they manifest forms in response to things, or the whole body functions. Or they use wit, power, joy, and anger, or they manifest half a body, or ride a lion, or ride an elephant king. If there is a true student, they will immediately shout and present a glue pot (a metaphor for false states). If the good teacher cannot discern that this is a false state, they will imitate it in that state, and the student will shout again. If the previous person refuses to let go, this is a terminal illness, incurable. This is called the guest looking at the host.

Or if the good teacher does not present anything, but immediately seizes the student's foothold at the point of questioning, and the student is seized and refuses to let go at all costs, this is called the host looking at the guest. Or if a student responds with a pure state and appears before the good teacher, and the teacher discerns that it is a false state, grabs it and throws it into a pit, the student says, 'Truly a good teacher!' The teacher then says, 'Bah! You don't know good from bad!' The student then bows. This is called the host looking at the host.

Or if a student appears before the good teacher wearing shackles, the teacher adds another layer of shackles, and the student rejoices, neither being able to discern. This is called the guest looking at the guest. Worthy ones, what this mountain monk has mentioned is all for distinguishing demonic states, selecting differences, and knowing what is evil and what is right. (Guest within guest, taking fish eyes for priceless treasures. Guest within host, still muttering to oneself even after arriving home. Host within guest, the song being sung is still the tune of the imperial homeland. Host within host, great function manifests without rules.)

The division of guest and host is like being side by side; preserving illumination and function is like being distinct; establishing the relationship of ruler and minister is like being unrestrained. Therefore, it is said that one sentence divides guest and host, and illumination and function occur simultaneously. If you want to understand the meaning within, it is like striking the third watch at noon. It is also said: When guest and host are harmonious, it is all delusion; where ruler and minister unite, it is precisely perversity. How should the homecoming tune be sung? A withered tree blooms in front of the Bright Moon Hall. The three mysteries and three essentials are difficult to distinguish; attaining the meaning and forgetting the words is the most intimate. One sentence clearly encompasses all phenomena, Double Ninth Festival (Chongyang Festival).

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九日菊花新。咦。識三玄三要句。請看金色笑拈花。窺鞭良馬今何處。高樹扶疏掛晚霞)。

師見黃檗看經。曰我將謂是個人。(［元來是唵黑豆老和尚］)　示眾。我有時先照後用。有時先用后照。有時照用同時。有時照用不同時。先照後用。有人在。先用后照。有法在。照用同時。驅耕夫之牛。奪饑人之食。敲骨取髓。痛下針錐。照用不同時。有問有答。立賓立主。合水和泥。應機接物。若是過量人。向未舉已前。撩起便行。猶較些子(若先用后照。則開卻一切人眼。若先照後用。則瞎一切人眼。若照用同時。則半瞎半開。若照用不同時。則全開全瞎。此四則語。有一則有賓無主。有一則有主無賓。有一則賓主俱無。有一則全具賓主。在人緇素間)。

濟在黃檗栽松次。以钁頭槊地三下。檗云。吾宗到汝大興(钁頭露鋒铓。氣宇孰敢當。知子良哉莫若父。宗風亙古自堂皇)。

上堂。赤肉團上。有一無位真人。常從汝等面門出入。未證據者看看。時有僧出問。如何是無位真人。師下禪床把住云。道道。其僧擬議。師托開云。無位真人。是甚麼乾矢橛。便歸方丈。

師問院主。甚麼處去來。曰州中糶黃米來。師曰糶得盡么。曰糶得盡。師以拄杖劃一劃曰。還糶得這個么。主便喝。師便打。

【現代漢語翻譯】 現代漢語譯本： 九日菊花開了，真新鮮。咦！領會三玄三要的精髓在於：請看佛祖拈花微笑的瞬間。如今，能識破隱喻的千里良駒又在何處呢？只有高大的樹木在夕陽的映照下，投下稀疏的影子。 師父見黃檗禪師在看經書，便說：『我還以為他是個有見地的人呢！』（原來是個只會唸經的普通和尚）。師父向大眾開示：『我有時先觀察后運用，有時先運用后觀察，有時觀察和運用同時進行，有時觀察和運用不同時進行。先觀察后運用，是有人為的執著。先運用后觀察，是受法所束縛。觀察和運用同時進行，如同搶走農夫耕田的牛，奪走飢餓之人的食物，敲骨吸髓，痛下針錐，不留情面。觀察和運用不同時進行，則是有問有答，有賓有主，如同和水和泥，隨機應變，接引眾生。如果是超越常人的人，在問題提出之前，就應該立即行動。』（如果先運用后觀察，就會開啟所有人的智慧之眼；如果先觀察后運用，就會使所有人的智慧之眼瞎掉；如果觀察和運用同時進行，就會使人半開半瞎；如果觀察和運用不同時進行，就會使人全開全瞎。這四句話，有一句是有賓無主，有一句是有主無賓，有一句是賓主皆無，有一句是賓主俱全，這取決於修行人的根器）。 臨濟禪師在黃檗禪師處栽松樹，用鋤頭用力地敲擊地面三下。黃檗禪師說：『我的宗派到你這裡將會大興啊！』（鋤頭鋒芒畢露，氣勢誰敢阻擋？知子莫若父，宗風亙古而輝煌）。 師父上堂說法：『在這一團血肉之軀上，有一位無位真人（指本性、佛性），經常從你們的眼耳鼻舌身意六根門頭出入。還沒有證悟的人好好看看！』當時有一位僧人出來問道：『如何是無位真人？』師父走下禪床，抓住那位僧人說：『說！說！』那位僧人猶豫不決。師父推開他說：『無位真人是什麼狗屎橛！』便回到方丈室。 師父問院主：『你從哪裡回來？』院主說：『從州里賣黃米回來。』師父說：『賣完了嗎？』院主說：『賣完了。』師父用拄杖在地上劃了一下說：『這個也賣得掉嗎？』院主便大喝一聲。師父就打了他。

【English Translation】 English version: Chrysanthemums bloom anew on the ninth day, how fresh! Ah! To understand the essence of the Three Mysteries and Three Essentials lies in: Behold the moment when the Buddha smiled while holding up a flower. Where now is the fine steed that can discern the hidden meaning? Only tall trees cast sparse shadows in the evening glow. The Master saw Huangbo (Huangbo, a Zen master) reading scriptures and said, 'I thought he was a person of insight!' (Turns out he's just an ordinary monk who only knows how to recite scriptures). The Master addressed the assembly: 'Sometimes I illuminate first and then apply, sometimes I apply first and then illuminate, sometimes illumination and application occur simultaneously, and sometimes illumination and application occur at different times. To illuminate first and then apply is to have human attachment. To apply first and then illuminate is to be bound by the Dharma. To illuminate and apply simultaneously is like stealing the farmer's ox for plowing, robbing the hungry person's food, extracting marrow from bones, and inflicting painful needle pricks without mercy. To illuminate and apply at different times is to have questions and answers, guests and hosts, like mixing water and mud, adapting to circumstances and receiving sentient beings. If one is a person who transcends the ordinary, they should act immediately before the question is even raised.' (If one applies first and then illuminates, it will open the wisdom eyes of all people; if one illuminates first and then applies, it will blind the wisdom eyes of all people; if illumination and application occur simultaneously, it will make people half-blind and half-open; if illumination and application occur at different times, it will make people completely open and completely blind. Among these four statements, one has a guest but no host, one has a host but no guest, one has neither guest nor host, and one has both guest and host, which depends on the practitioner's capacity). Linji (Linji, a Zen master) was planting pine trees at Huangbo's (Huangbo, a Zen master) place, striking the ground forcefully three times with a hoe. Huangbo (Huangbo, a Zen master) said, 'My lineage will flourish greatly with you!' (The hoe reveals its sharp edge, whose spirit dares to resist? Knowing the son is better than the father, the lineage's tradition is ancient and glorious). The Master ascended the Dharma hall and said, 'On this lump of red flesh, there is a True Person of No Rank (referring to the original nature, Buddha-nature) who constantly enters and exits through your six sense gates (eyes, ears, nose, tongue, body, and mind). Those who have not yet realized this, take a good look!' At that time, a monk came out and asked, 'What is the True Person of No Rank?' The Master stepped down from the Zen platform, grabbed the monk and said, 'Speak! Speak!' The monk hesitated. The Master pushed him away and said, 'The True Person of No Rank is what kind of dry shit stick!' Then he returned to his abbot's quarters. The Master asked the monastery manager, 'Where have you been?' The manager said, 'I went to the town to sell yellow rice.' The Master said, 'Did you sell it all?' The manager said, 'I sold it all.' The Master drew a line on the ground with his staff and said, 'Can you sell this too?' The manager then shouted. The Master then struck him.

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典座至。師舉前話。座曰院主不會和尚意。師曰你又作么生。座禮拜。師亦打(當機拶破乾坤骨。撒髓漫天瑩絕瑕)。

趙州遊方到院。在後架洗腳次。師便問如何是祖師西來意。州曰卻遇山僧洗腳。師近前作聽勢。州曰會即便會。㗖啄甚麼。師便歸方丈。州曰三十年行腳。今日錯為人下注腳。

咸通八年。丁亥四月十日。將示滅。說傳法偈曰。沿流不止問如何。真照無邊說似他。離相離名人不稟。吹毛用了急須磨(三玄三要。四料揀。四賓主。洞山五位。雲門三句。百千法門。無量妙義。儘是頭上安頭。今日為你抽釘㧞楔。做個灑灑落落地丈夫兒。何故吃他殘羹餿飯。隨他腳轉)。

復謂眾曰。吾滅后不得滅卻吾正法眼藏。三聖出曰。爭敢滅卻和尚正法眼藏。師曰。已後有人問你。向他道甚麼。聖便喝。師曰誰知吾正法眼藏。曏者瞎驢邊滅卻。言訖。端坐而逝。塔全身於府西北隅。謚慧照。嗣法二十二人(臨濟悟道。全得黃檗力。若非大愚廓然太公。未免反成辜負。迨三拳明訊息。一掌絕羅籠。如太阿出匣。不可犯鋒。宜臨濟一宗。高天下。源遠而流長也)。

塔曰澄靈。

第六世興化存獎禪師

臨濟嗣。初在臨濟為侍者。后在三聖會中為首座。常曰我向南方行腳一遭。拄杖

【現代漢語翻譯】 現代漢語譯本 典座（寺院中負責管理廚房的僧人）來到。師父舉起之前的話頭。典座說：『院主（寺院主管）不理解和尚（指師父自己）的意思。』師父說：『那你又怎麼理解呢？』典座禮拜。師父也打了他（當機立斷，粉碎乾坤的骨架，灑落的精髓像漫天飛舞的雪花一樣純潔無瑕）。 趙州（禪宗大師）遊方來到寺院，在後院洗腳。師父便問：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』趙州說：『恰好遇到山僧（謙稱，指自己）洗腳。』師父走近做出傾聽的姿勢。趙州說：『會了就立即會了，還琢磨什麼？』師父便回到方丈室。趙州說：『三十年行腳參學，今天卻錯誤地為別人做了註解。』 咸通八年（867年）丁亥四月十日，師父將要示寂（圓寂，去世），說傳法偈（禪宗用來傳承佛法的偈頌）說：『沿流不止問如何，真照無邊說似他。離相離名人不稟，吹毛用了急須磨（三玄三要、四料揀、四賓主、洞山五位、雲門三句、百千法門、無量妙義，全都是頭上安頭。今天為你抽釘拔楔，做一個灑灑落落的丈夫兒。為何要吃他人的殘羹餿飯，跟隨他人轉動）。』 師父又對眾人說：『我去世后，不得滅卻我的正法眼藏（佛法的精髓）。』三聖（人名，弟子）出來說：『怎敢滅卻和尚的正法眼藏。』師父說：『以後有人問你，向他怎麼說？』三聖便喝（禪宗的一種表達方式）。師父說：『誰知道我的正法眼藏，向著瞎驢（比喻愚昧的人）邊滅卻。』說完，端坐而逝。塔（埋葬僧人遺體的建築物）全身於府西北角。謚號慧照。嗣法（繼承佛法）弟子二十二人（臨濟（禪宗大師）悟道，完全得力于黃檗（禪宗大師）的教誨。若非大愚（禪宗大師）廓然太公，未免反而辜負了他。等到三拳打明白訊息，一掌截斷羅網的束縛，如太阿劍出鞘，不可觸犯其鋒芒。所以臨濟一宗，高出于天下，源遠流長）。 塔名叫澄靈。 第六世興化存獎禪師 臨濟的嗣法弟子。起初在臨濟處做侍者，後來在三聖會中做首座。常說：『我向南方行腳一遭，拄杖（僧人所持的枴杖）』

【English Translation】 English version The director of the kitchen (Dianzuo, the monk in charge of managing the kitchen in the monastery) arrived. The master raised the previous topic. The director said, 'The abbot (Yuanzhu, the monastery director) does not understand the meaning of the monk (referring to the master himself).' The master said, 'Then how do you understand it?' The director bowed. The master also hit him (decisively shattering the bones of heaven and earth, the scattered essence is as pure and flawless as snowflakes dancing in the sky). Zhaozhou (a Zen master) traveled to the monastery and was washing his feet in the backyard. The master then asked, 'What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma's arrival in China from the West)?' Zhaozhou said, 'Just happened to meet this mountain monk (a humble term, referring to himself) washing his feet.' The master approached and made a listening gesture. Zhaozhou said, 'If you understand, then understand immediately, what are you still pondering?' The master then returned to his abbot's room. Zhaozhou said, 'Thirty years of traveling and studying, today I mistakenly made annotations for others.' On the tenth day of the fourth month of Dinghai in the eighth year of Xiantong (867 AD), the master was about to enter Nirvana (Yuanji, pass away), and said the Dharma transmission verse (a verse used in Zen to transmit the Dharma): 'Asking how the flowing stream never stops, truly illuminating the boundless, telling it to others. Separated from form, separated from name, people do not receive, after using the hair-splitting sword, it must be sharpened quickly (Three Mysteries and Three Essentials, Four Distinctions, Four Guests and Hosts, Dongshan's Five Ranks, Yunmen's Three Sentences, hundreds of thousands of Dharma gates, immeasurable wonderful meanings, all are adding a head on top of a head. Today I will pull out the nails and remove the wedges for you, to be a free and unrestrained man. Why eat other people's leftovers and follow others' footsteps?).' The master also said to the assembly, 'After I pass away, you must not extinguish my Eye-Treasury of the True Dharma (the essence of the Buddha's teachings).' The Three Sages (names of disciples) came out and said, 'How dare we extinguish the master's Eye-Treasury of the True Dharma.' The master said, 'If someone asks you in the future, what will you say to him?' The Three Sages then shouted (a form of expression in Zen). The master said, 'Who knows my Eye-Treasury of the True Dharma, extinguish it towards the blind donkey (a metaphor for ignorant people).' After saying this, he passed away in a seated posture. The whole body was buried in a pagoda (a building for burying the remains of monks) in the northwest corner of the prefecture. The posthumous title was Huizhao. Twenty-two disciples inherited the Dharma (Linji (a Zen master)'s enlightenment was entirely due to the teachings of Huangbo (a Zen master). If it were not for the magnanimity of Dayu (a Zen master), he would have failed him. When the news was understood with three punches, the shackles of the net were cut off with one palm, like the Tai'a sword being drawn from its sheath, its sharpness cannot be violated. Therefore, the Linji sect is superior to all under heaven, with a long and distant source). The pagoda is named Chengling. The Sixth Generation Zen Master Xinghua Cunjiang A Dharma heir of Linji. He first served as an attendant to Linji, and later became the head seat in the Three Sages assembly. He often said, 'I traveled to the South once, with my staff (Zhezhang, a staff carried by monks)'

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頭不曾撥著一個會佛法底人。三聖聞得。問曰。你具個甚麼眼。便恁么道。師便喝。聖曰。須是你始得。后大覺聞舉。遂曰作么生得風吹到大覺門裡來。師後到大覺為院主。一日覺喚院主。我聞你道向南方行腳一遭。拄杖頭不曾撥著一個會佛法底人。你憑個甚麼道理。與么道。師便喝。覺便打。師又喝。覺又打。師來日從法堂過。覺召院主。我直下疑你昨日者兩喝。師又喝。覺又打。師再喝。覺亦打。師曰。某甲於三聖師兄處。學得個賓主句。總被師兄折倒了也。愿與某甲個安樂法門。覺曰者瞎漢。來者里納敗缺。脫下衲衣。痛打一頓。師于言下。薦得臨濟先師于黃檗處。吃棒底道理(烈焰堆中撈得月。須彌頂上浪滔天)。

師后開堂日。拈香曰。此一炷香。本為三聖師兄。三聖於我太孤。本為大覺師兄。大覺於我太賒。不如供養臨濟先師(興化眼空四海。不因大覺痛錘。爭見臨濟吃棒道理。且如何是臨濟吃棒底道理。良久云。再犯不容)。

師見同參來。才上法堂。師便喝。僧亦喝。師又喝。僧亦喝。師近前拈棒。僧又喝。師曰你看者瞎驢漢。猶作主在。僧擬議。師直打下法堂。侍者請問。適來那僧有甚觸忤和尚。師曰。他適來。也有權。也有實。也有照。也有用。及乎我將手向伊麵前橫兩橫。到者里

【現代漢語翻譯】 現代漢語譯本： （三聖的弟子）頭不曾撥著一個會佛法的人。三聖聽聞后，問道：『你有什麼樣的眼力，竟敢這麼說？』（三聖的弟子）便喝斥一聲。三聖說：『必須是你才行。』後來大覺禪師聽說了這件事，於是說：『怎麼能讓風吹到大覺門裡來呢？』（三聖的弟子）後來到大覺禪師那裡當了院主。一天，大覺禪師叫來院主，說：『我聽說你曾說在南方行腳一遭，拄杖頭不曾撥著一個會佛法的人。你憑什麼道理，這麼說？』（三聖的弟子）便喝斥一聲。大覺禪師便打他。（三聖的弟子）又喝斥一聲，大覺禪師又打他。（三聖的弟子）第二天從法堂經過，大覺禪師叫住院主，說：『我一直懷疑你昨天的那兩聲喝。』（三聖的弟子）又喝斥一聲，大覺禪師也打他。（三聖的弟子）說：『弟子在三聖師兄那裡，學得賓主句，總被師兄您折倒了。愿師兄賜予弟子一個安樂法門。』大覺禪師說：『你這瞎漢，來這裡納敗缺。』脫下衲衣，痛打一頓。（三聖的弟子）在言下，領悟了臨濟禪師在黃檗禪師處，吃棒的道理（烈焰堆中撈得月，須彌頂上浪滔天）。

（三聖的弟子）後來開堂說法時，拈香說：『這一炷香，本為三聖師兄。三聖於我太孤。本為大覺師兄。大覺於我太賒。不如供養臨濟先師（興化眼空四海，不因大覺痛錘，爭見臨濟吃棒道理。且如何是臨濟吃棒的道理。良久云。再犯不容）。』

（三聖的弟子）見到同參前來，剛登上法堂，（三聖的弟子）便喝斥一聲。僧人也喝斥一聲。（三聖的弟子）又喝斥一聲，僧人也喝斥一聲。（三聖的弟子）走上前拈起棒子，僧人又喝斥一聲。（三聖的弟子）說：『你看這瞎驢漢，還想作主。』僧人剛要說話，（三聖的弟子）直接打下法堂。侍者請問：『剛才那位僧人有什麼觸犯了和尚？』（三聖的弟子）說：『他剛才，也有權，也有實，也有照，也有用。等到我將手向他面前橫兩橫，到這裡……』

【English Translation】 English version: The head (of the disciple of Sansheng) never encountered a person who understood the Dharma. Sansheng (Three Sages, referring to a Buddhist figure) heard this and asked, 'What kind of eyes do you have that you say such a thing?' The master (disciple of Sansheng) then shouted. Sansheng said, 'It must be you.' Later, Dajue (Great Enlightenment, referring to a Buddhist figure) heard of this and said, 'How could the wind blow into the gate of Dajue?' The master (disciple of Sansheng) later became the abbot at Dajue's monastery. One day, Dajue called the abbot and said, 'I heard that you once said after traveling in the South that your staff never encountered a person who understood the Dharma. What reason do you have for saying such a thing?' The master (disciple of Sansheng) then shouted. Dajue then struck him. The master (disciple of Sansheng) shouted again, and Dajue struck him again. The next day, the master (disciple of Sansheng) passed by the Dharma hall, and Dajue called the abbot and said, 'I have been doubting your two shouts from yesterday.' The master (disciple of Sansheng) shouted again, and Dajue struck him again. The master (disciple of Sansheng) said, 'I learned the guest-host principle from my brother Sansheng, but it has been completely overturned by you, master. I wish you would grant me a peaceful Dharma gate.' Dajue said, 'You blind man, you come here to admit defeat.' He took off his kasaya and beat him severely. The master (disciple of Sansheng) then understood the reason why Linji (Linji Yixuan, a famous Chan Buddhist master) was beaten at Huangbo's (Huangbo Xiyun, Linji's teacher) place (Retrieving the moon from a pile of raging flames, waves soaring on the summit of Mount Sumeru).

Later, on the day the master (disciple of Sansheng) opened the Dharma hall, he offered incense and said, 'This incense is originally for my brother Sansheng. Sansheng is too solitary for me. It is originally for my brother Dajue. Dajue is too extravagant for me. It is better to offer it to the former master Linji (Xinghua's eyes are empty of the four seas; if not for Dajue's painful hammer, how could one see the reason for Linji's beating? And what is the reason for Linji's beating? After a long silence, he said, 'No further offenses will be tolerated').'

When the master (disciple of Sansheng) saw a fellow practitioner coming, as soon as he ascended the Dharma hall, the master (disciple of Sansheng) shouted. The monk also shouted. The master (disciple of Sansheng) shouted again, and the monk also shouted. The master (disciple of Sansheng) stepped forward and picked up a stick. The monk shouted again. The master (disciple of Sansheng) said, 'Look at this blind donkey, still trying to be the master.' As the monk was about to speak, the master (disciple of Sansheng) struck him directly down from the Dharma hall. The attendant asked, 'What offense did that monk commit against the abbot?' The master (disciple of Sansheng) said, 'Just now, he had power, he had substance, he had illumination, and he had function. But when I moved my hand horizontally in front of him, to this point...'

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。卻去不得。似者般瞎漢。不打更待何時。者禮拜(甚處是興化將手向伊麵前畫兩遭處。亦甚處見權實照用。未免鬼窟里作活計)。

示眾曰。若是作家戰將。便請單刀直入。更莫如何若何。有旻德禪師。出禮拜起便喝。師亦喝。德又喝。師亦喝。德禮拜歸眾。師曰適來若是別人。三十棒。一棒也較不得。何故。為他旻德會一喝不作一喝用(虎驟龍驤作者機。電光石火較猶危。當陽喝下全身現。後代兒孫取次吹)。

師謂克賓法戰不勝。罰錢五貫。

師有時喚僧。僧應諾。師曰點即不到。又喚一僧。僧應諾。師曰到即不點。僧問四方八面來時如何。師曰打中間底。僧便禮拜。

定上座初參臨濟。問如何是佛法大意。濟下床擒住一掌。座佇思。傍僧曰。定上座何不禮拜。座忽然大悟。后南遊。路逢巖頭雪峰欽山三人。巖問上座甚處來。座曰臨濟來。巖曰三人特禮拜和尚。座曰和尚已順世。巖曰某甲福薄不遇。不知在日有何言句。座舉濟上堂曰。赤肉團上。有一無位真人。常在面門出入。未證據者看看。時有僧問如何是無位真人。濟下禪床搊住曰。道道。僧擬議。濟拓開曰。無位真人是甚麼乾矢橛。巖頭不覺吐舌。雪峰曰。臨濟大似白拈賊。欽山曰。何不道赤肉團上。非無位真人。座便擒住曰。

【現代漢語翻譯】 現代漢語譯本：想離開卻無法離開，對於這種瞎漢，不打還等什麼時候？這次禮拜（哪裡是興化？將手在他面前畫了兩圈的地方。又在哪裡見到權實照用？免不了在鬼窟里做活計）。

開示大眾說：如果是真正的將領，就請單刀直入，不要再問如何如何。有旻德禪師，出來禮拜后便喝，我也喝。旻德又喝，我也喝。旻德禮拜回到大眾中。我說：剛才如果是別人，打三十棒，一棒也少不得。為什麼？因為他旻德會一喝卻不當作一喝用（像猛虎跳躍，蛟龍騰飛，作者的機鋒，電光石火般較量還很危險。當陽一喝，全身顯現，後代的兒孫隨意吹噓）。

我說克賓法戰失敗，罰錢五貫。

我有時叫僧人，僧人答應。我說點名卻不到。又叫一個僧人，僧人答應。我說到卻不點名。僧人問四面八方來時如何？我說打中間的。僧人便禮拜。

定上座最初參拜臨濟（人名），問什麼是佛法大意。臨濟下床抓住他打了一掌。定上座佇立思考。旁邊的僧人說：定上座為什麼不禮拜？定上座忽然大悟。後來南遊，路上遇到巖頭（人名）、雪峰（人名）、欽山（人名）三人。巖頭問上座從哪裡來？定上座說從臨濟來。巖頭說：我們三人特地禮拜和尚。定上座說：和尚已經圓寂。巖頭說：我福薄沒有遇到，不知道他在世時有什麼言語。定上座舉臨濟上堂說：在赤肉團上，有一無位真人，常在面門出入，沒有證據的人看看。當時有僧人問什麼是無位真人？臨濟下禪床抓住他說：說！說！僧人猶豫。臨濟推開他說：無位真人是什麼乾屎橛？巖頭不禁吐舌。雪峰說：臨濟很像白拈賊。欽山說：為什麼不說赤肉團上，非無位真人。定上座便抓住他說：

【English Translation】 English version: He wants to leave but cannot. If it's this kind of blind man, when else should he be beaten? This prostration (Where is Xinghua? The place where he drew two circles in front of him. And where is the expedient and real application seen? Inevitably, he is making a living in the demon's cave).

Instructing the assembly, he said: 'If you are a true general, please go straight to the point, and don't ask how or how. There was Zen Master Min De, who came out, prostrated, and then shouted. I also shouted. Min De shouted again, and I also shouted. Min De prostrated and returned to the assembly. I said: 'If it were someone else just now, he would be beaten thirty times, not one less. Why? Because he, Min De, knows how to shout but doesn't use it as a shout' (Like a fierce tiger leaping and a dragon soaring, the author's wit, the competition of lightning and flint, is still dangerous. With a shout at Dangyang, the whole body appears, and later generations boast casually).

I said that Ke Bin lost the Dharma battle and was fined five strings of cash.

Sometimes I would call a monk, and the monk would answer. I said that I called the name but he was not present. Then I called another monk, and the monk answered. I said that he was present but I didn't call the name. The monk asked, 'What about when coming from all directions?' I said, 'Hit the one in the middle.' The monk then prostrated.

Zen Practitioner Ding first visited Linji (name), asking what the great meaning of the Buddha-dharma was. Linji got off the bed, grabbed him, and slapped him. Zen Practitioner Ding stood there thinking. The monk next to him said, 'Zen Practitioner Ding, why don't you prostrate?' Zen Practitioner Ding suddenly had a great enlightenment. Later, he traveled south and met Yan Tou (name), Xue Feng (name), and Qin Shan (name). Yan Tou asked, 'Where are you coming from?' Zen Practitioner Ding said, 'From Linji.' Yan Tou said, 'The three of us especially prostrate to the abbot.' Zen Practitioner Ding said, 'The abbot has already passed away.' Yan Tou said, 'I am unlucky and did not meet him. I don't know what words he had when he was alive.' Zen Practitioner Ding quoted Linji's ascending the hall, saying: 'On the lump of red flesh, there is a true man of no rank, who constantly enters and exits through the face gate. Those who have not yet proven it, take a look.' At that time, a monk asked, 'What is the true man of no rank?' Linji got off the Zen bed, grabbed him, and said, 'Speak! Speak!' The monk hesitated. Linji pushed him away and said, 'What is the true man of no rank? A dry shit stick?' Yan Tou couldn't help but stick out his tongue. Xue Feng said, 'Linji is very much like a white-handed thief.' Qin Shan said, 'Why not say that on the lump of red flesh, there is not a true man of no rank.' Zen Practitioner Ding then grabbed him and said,

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無位真人。與非無位真人相去多少。速道速道。欽山被擒語塞。巖雪曰。這新戒不識好惡。觸忤上座。望慈。座止。嗣法二人(唐莊宗賜紫衣師號。師皆不受。乃賜馬。師乘馬忽驚。師墮傷足。師喚院主。做個木柺子。主做了將來。師接繞院行。至法堂。令維那聲鐘集眾。師曰還識老僧么。眾無對。師擲下柺子。端坐而逝。謚廣濟禪師)。

第七世南院慧颙禪師

興化嗣。僧問從上諸聖。向甚麼處去。師曰。不上天堂。則入地獄。曰和尚又作么生。師曰還知寶應老漢落處么。僧擬議。師打一拂子曰。你還知吃拂子底么。曰不會。師曰正令卻是你行。又打一拂子。

上堂。諸方祇具啐啄同時眼。不具啐啄同時用。僧便問。如何是啐啄同時用。師曰作家不啐啄。啐啄同時失。曰此猶未是某甲問處。師曰汝問處作么生。僧曰失。師便打。其僧不肯。後於雲門會下。聞二僧舉此話。一僧曰。當時南院棒折那。其僧忽獎悟。遂奔回省覲(作么生是啐啄同時眼。若得眼明。其用自備。所以道。子若哮吼。其母即喪。全歸其子。十方通暢。大用現前理自然。何必起心作模樣)。

師已圓寂。乃謁風穴。穴一見便問。上座莫是當時問先師啐啄同時話底么。僧曰是。穴曰汝當時作么生會。曰某甲當時如在燈影里

【現代漢語翻譯】 現代漢語譯本： 『無位真人』（指超越世俗地位，達到真我境界的人）與『非無位真人』（指尚未達到真我境界的人）之間相差多少？快說！快說！欽山因此語塞被擒。巖雪說：『這個新來的和尚不識好壞，冒犯了上座，希望慈悲。』上座便停止了追究。嗣法二人（唐莊宗賜予紫衣和師號，禪師都沒有接受，於是賜予馬匹。禪師騎馬時馬匹忽然受驚，禪師摔下來傷了腳。禪師叫來院主，讓他做一個木枴杖。院主做好后拿來，禪師拄著枴杖繞著寺院行走，走到法堂，讓維那敲鐘召集眾人。禪師說：『還認識老僧嗎？』眾人無言以對。禪師扔下枴杖，端坐而逝，謚號廣濟禪師）。

第七世南院慧颙禪師

是興化的弟子。有僧人問：『從前的諸位聖賢，都到什麼地方去了？』禪師說：『不上天堂，就入地獄。』僧人說：『和尚您又怎麼樣呢？』禪師說：『還知道寶應老漢的下落嗎？』僧人猶豫不決。禪師打了他一下拂塵說：『你還知道吃拂塵的人嗎？』僧人說：『不知道。』禪師說：『真正的法度卻由你來施行。』又打了他一下拂塵。

上堂說法。諸方禪師只具備『啐啄同時』的眼力，不具備『啐啄同時』的運用。有僧人便問：『如何是「啐啄同時」的運用？』禪師說：『真正的行家不「啐啄」，一「啐啄」就失敗了。』僧人說：『這還不是我問的地方。』禪師說：『你問的地方是怎樣的？』僧人說：『失敗。』禪師便打了他。那個僧人不服氣，後來在雲門禪師的門下，聽到兩個僧人提起這件事，一個僧人說：『當時南院禪師應該把棒子打斷。』那個僧人忽然醒悟，於是跑回來拜見南院禪師（怎樣才是『啐啄同時』的眼力？如果眼力明亮，其運用自然具備。所以說，兒子如果吼叫，他的母親就會喪命，完全歸於兒子，十方通暢，大用顯現，理所當然，何必起心去做樣子）。

禪師已經圓寂。僧人於是去拜見風穴禪師。風穴禪師一見到他就問：『上座莫非是當時問先師「啐啄同時」話的那個人嗎？』僧人說是。風穴禪師說：『你當時是怎麼理解的？』僧人說：『我當時就像在燈影里一樣。』

【English Translation】 English version: 『The True Man of No Rank』 (referring to someone who transcends worldly status and attains the state of true self), how much distance is there between him and 『the Non-True Man of No Rank』 (referring to someone who has not yet attained the state of true self)? Speak quickly! Speak quickly! Qinshan was thus rendered speechless and captured. Yanxue said, 『This new monk does not know good from bad, offending the senior monk. I hope for compassion.』 The senior monk then stopped pursuing the matter. Two Dharma heirs (Emperor Zhuangzong of Tang (923-926) bestowed purple robes and the title of Master, but the Chan Master did not accept them, so he bestowed horses instead. When the Chan Master was riding a horse, the horse suddenly became frightened, and the Chan Master fell and injured his foot. The Chan Master called the abbot and asked him to make a wooden crutch. After the abbot made it and brought it, the Chan Master walked around the monastery with the crutch, and when he reached the Dharma Hall, he asked the director to ring the bell to gather the assembly. The Chan Master said, 『Do you still recognize this old monk?』 No one answered. The Chan Master threw down the crutch, sat upright, and passed away. He was posthumously named Chan Master Guangji).

The Seventh Generation: Chan Master Huiyong of Nanyuan

He was a disciple of Xinghua. A monk asked, 『Where have all the past sages gone?』 The Chan Master said, 『If they don't go to heaven, they go to hell.』 The monk said, 『What about you, Master?』 The Chan Master said, 『Do you know where the old man of Baoying ended up?』 The monk hesitated. The Chan Master struck him with a whisk and said, 『Do you know the one who receives the whisk?』 The monk said, 『I don't know.』 The Chan Master said, 『The true ordinance is carried out by you.』 He struck him again with the whisk.

Ascending the Dharma Hall to preach. The Chan masters of all directions only possess the eye of 『simultaneous pecking from within and without』 (referring to the simultaneous readiness of the chick inside the egg and the mother hen outside to break the shell), but they do not possess the application of 『simultaneous pecking from within and without.』 A monk then asked, 『What is the application of 「simultaneous pecking from within and without」?』 The Chan Master said, 『A true expert does not 「peck」, one 「peck」 and it is a failure.』 The monk said, 『This is still not what I am asking.』 The Chan Master said, 『What is your question?』 The monk said, 『Failure.』 The Chan Master then struck him. That monk was not convinced. Later, at the assembly of Chan Master Yunmen, he heard two monks mention this conversation. One monk said, 『At that time, Chan Master Nanyuan should have broken the stick.』 That monk suddenly awakened and ran back to pay respects to Chan Master Nanyuan (What is the eye of 『simultaneous pecking from within and without』? If the eye is clear, its application is naturally complete. Therefore, it is said that if the son roars, his mother will die, completely returning to the son, the ten directions are unobstructed, the great application manifests, naturally, why bother to create a form?).

The Chan Master had already passed away. The monk then went to pay respects to Chan Master Fengxue. As soon as Chan Master Fengxue saw him, he asked, 『Are you the one who asked the late Master about the 「simultaneous pecking」 conversation?』 The monk said yes. Chan Master Fengxue said, 『How did you understand it at that time?』 The monk said, 『At that time, I was like being in the shadows of a lamp.』

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行相似。穴曰汝會也。

上堂。赤肉團上。壁立千仞。僧問赤肉團上壁立千仞。豈不是和尚道。師曰是。僧便掀倒禪床。師曰。者瞎驢亂做。僧擬議。師便打趁出。

僧問。上上根器人來。師還接也無。師曰接。曰便請和尚接。師曰。且喜共你平交。

第八世汝州風穴延沼禪師

南院嗣。餘杭劉氏子。少魁礨有英氣。于書無所不觀。然無經世意。父兄強之仕。一應舉至京師。即東歸。從開元寺智恭律師剃髮受具。游講肆。玩法華玄義。修止觀定慧。后棄去。游名山。到越州。謁鏡清。清嘆其俊快。到華嚴。寓止為維那。屬廓侍者從南院來。師心奇之。因結為友。遂默悟三玄旨要。嘆曰。臨濟用處如是耶。廓使更見南院。師參南院。入門不禮拜。院曰。入門須辨主。師曰端的請師分。院於左膝拍一拍。師便喝。院于右膝拍一拍。師又喝。院曰。左邊一拍且置。右邊一拍作么生。師曰瞎。院便拈棒。師曰莫盲枷瞎棒。奪打和尚莫言不道。院擲下棒曰。今日卻被黃面浙子鈍置一場。師曰。和尚大似持缽不得。詐道不饑。院曰。阇黎曾到此間么。師曰是何言歟。院曰。老僧好好相借問。師曰也不得放過。便下參堂了。卻上堂頭禮謝。院曰阇黎曾見甚麼人來。師曰在襄州華嚴。與廓侍者同夏。院曰親見

【現代漢語翻譯】 現代漢語譯本： 行相似。穴（風穴延沼禪師）說，這是汝會的地方。

上堂說法。在赤肉團（指人的真心本性）上，壁立千仞（形容高峻不可攀）。有僧人問：『在赤肉團上壁立千仞，豈不是和尚（您）的道？』 師（風穴延沼禪師）說：『是。』 僧人便掀翻禪床。師說：『這瞎驢，胡作非爲！』 僧人想要辯解，師便打他，趕他出去。

有僧人問：『對於上上根器的人來，師父您還接引嗎？』 師說：『接引。』 僧人說：『那就請和尚接引。』 師說：『很高興與你平等交流。』

第八世汝州風穴延沼禪師（896-973）

是南院慧颙禪師的嗣法弟子。餘杭劉氏之子。年少時就魁梧奇偉，有英氣。對於書籍無所不看，然而沒有經世濟民的意願。父兄勉強他去當官，他應舉到了京師，就東歸了。跟隨開元寺的智恭律師剃髮受戒。遊歷講習場所，研究《法華玄義》，修習止觀定慧，後來放棄了。遊歷名山，到了越州，拜謁鏡清道怍禪師。鏡清禪師讚歎他俊秀敏捷。到了華嚴寺，寄居在那裡擔任維那。當時廓侍者從南院慧颙禪師那裡來，師（風穴延沼禪師）內心覺得他很奇特，因此結為朋友。於是默默領悟了三玄的旨要，感嘆說：『臨濟宗的用處是這樣的啊！』 廓侍者讓他再去見南院慧颙禪師。師（風穴延沼禪師）參拜南院慧颙禪師，入門不禮拜。南院慧颙禪師說：『入門須辨主。』 師（風穴延沼禪師）說：『請師父您來分辨。』 南院慧颙禪師在左膝上拍了一下。師（風穴延沼禪師）便喝一聲。南院慧颙禪師在右膝上拍了一下。師（風穴延沼禪師）又喝一聲。南院慧颙禪師說：『左邊一拍且放一邊，右邊一拍作什麼？』 師（風穴延沼禪師）說：『瞎！』 南院慧颙禪師便拿起棒子。師（風穴延沼禪師）說：『不要用盲人的枷鎖和瞎子的棒子，打了和尚可別說沒告訴你。』 南院慧颙禪師扔下棒子說：『今天卻被你這個黃面浙子給難住了。』 師（風穴延沼禪師）說：『和尚您很像拿著缽卻說不餓。』 南院慧颙禪師說：『阇黎（指風穴延沼禪師）曾經到過這裡嗎？』 師（風穴延沼禪師）說：『這是什麼話？』 南院慧颙禪師說：『老僧好好地問你。』 師（風穴延沼禪師）說：『也不得放過。』 便下參堂去了。卻又上堂去禮謝。南院慧颙禪師說：『阇黎曾經見過什麼人來？』 師（風穴延沼禪師）說：『在襄州華嚴寺，與廓侍者一起過夏天。』 南院慧颙禪師說：『親自見過』

【English Translation】 English version: 'The rows are similar.' Xue (Venerable Fengxue Yanzhao) said, 'This is where you will meet.'

Ascending the hall. On the red flesh mass (referring to one's true nature), a wall stands a thousand fathoms high (describing its loftiness and unreachability). A monk asked, 'On the red flesh mass, a wall stands a thousand fathoms high, isn't that the master's (your) Dao?' The master (Venerable Fengxue Yanzhao) said, 'It is.' The monk then overturned the Zen bed. The master said, 'This blind donkey, acting recklessly!' The monk tried to argue, and the master struck him and drove him out.

A monk asked, 'When a person of the highest caliber comes, does the master still receive them?' The master said, 'I receive them.' The monk said, 'Then please, master, receive them.' The master said, 'I am very pleased to have an equal exchange with you.'

The eighth generation, Zen Master Fengxue Yanzhao of Ruzhou (896-973)

He was a Dharma heir of Zen Master Nanyuan Huiyong. He was a son of the Liu family of Yuhang. In his youth, he was tall and imposing, with a heroic spirit. He read all kinds of books, but had no desire to govern the world. His father and brothers forced him to become an official. He went to the capital for the imperial examination, but then returned east. He followed the Vinaya Master Zhigong of Kaiyuan Temple to shave his head and receive the precepts. He traveled to lecture halls, studied the 'Profound Meaning of the Lotus Sutra,' and practiced cessation and contemplation, samatha and vipassana. Later, he abandoned this. He traveled to famous mountains, and arrived in Yuezhou, where he visited Zen Master Jingqing Daofu. Zen Master Jingqing praised him for his brilliance and quickness. He arrived at Huayan Temple, where he resided as the director of ceremonies. At that time, Attendant Kuo came from Zen Master Nanyuan Huiyong. The master (Venerable Fengxue Yanzhao) felt that he was very special, and so they became friends. Thus, he silently understood the essential points of the Three Mysteries, and exclaimed, 'The use of the Linji school is like this!' Attendant Kuo asked him to see Zen Master Nanyuan Huiyong again. The master (Venerable Fengxue Yanzhao) visited Zen Master Nanyuan Huiyong, and did not bow upon entering. Zen Master Nanyuan Huiyong said, 'Upon entering, one must distinguish the host.' The master (Venerable Fengxue Yanzhao) said, 'Please, master, distinguish.' Zen Master Nanyuan Huiyong clapped his left knee. The master (Venerable Fengxue Yanzhao) then shouted. Zen Master Nanyuan Huiyong clapped his right knee. The master (Venerable Fengxue Yanzhao) shouted again. Zen Master Nanyuan Huiyong said, 'Let's put aside the left clap for now, what about the right clap?' The master (Venerable Fengxue Yanzhao) said, 'Blind!' Zen Master Nanyuan Huiyong then picked up a stick. The master (Venerable Fengxue Yanzhao) said, 'Don't use the blind man's yoke and the blind man's stick, if you hit the monk, don't say I didn't tell you.' Zen Master Nanyuan Huiyong threw down the stick and said, 'Today, I have been stumped by this yellow-faced Zhe person.' The master (Venerable Fengxue Yanzhao) said, 'You are very much like a monk holding a bowl but saying he is not hungry.' Zen Master Nanyuan Huiyong said, 'Have you (Venerable Fengxue Yanzhao) ever been here before?' The master (Venerable Fengxue Yanzhao) said, 'What are you saying?' Zen Master Nanyuan Huiyong said, 'I am asking you properly.' The master (Venerable Fengxue Yanzhao) said, 'You cannot let it go either.' Then he went down to the assembly hall. But then he went up to the hall again to pay his respects. Zen Master Nanyuan Huiyong said, 'Who have you ever seen?' The master (Venerable Fengxue Yanzhao) said, 'At Huayan Temple in Xiangzhou, I spent the summer with Attendant Kuo.' Zen Master Nanyuan Huiyong said, 'Have you personally seen'

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作家來。又曰他向你道甚麼。師曰。始終只教某甲一向作主。院便打。推出方丈云。者般納敗缺底漢。有甚用處。師於是服膺。一日院問。南方一棒作么商量。師曰作奇特商量。師卻問和尚。此間一棒作么商量。院拈拄杖曰。棒下無生忍。臨機不見師。師于言下大徹玄旨。遂依六年。

南院一日問師。汝道四種料揀語。料揀何法。對曰。凡語不滯凡情。即墮聖解。學者大病。先聖哀之。為施方便。如楔出楔。又曰明破即不堪。於是南院以為可以支臨濟(四料揀事。定不在語言上。所以從上諸聖。各以善巧方便。忉忉怛怛。惟恐人泥在言語上。若在言語上。一大藏教。五千四十八卷。說權說實。說有說無。說頓說漸。是豈無言說。因甚麼。達磨西來。卻言單傳心印。不立文字語言。直指人心見性成佛。因何不說傳玄傳妙。只要當人直下明自本心。見自本性。若泥著四料揀作解。臨濟之意。果如是乎。須盡將諸方學識。掃向他方世界。百不知。百不會。虛卻心來自理會)。

示眾。先師曰。欲得親切。莫將問來問。會么。問在答處。答在問處。雖然如是。有時問不在答處。答不在問處。汝若擬議。老僧在汝腳跟底。大凡參學眼目。直須臨機。大用現前。勿自拘於小節。設使言前薦得。猶為滯殼迷封。句下精通

【現代漢語翻譯】 現代漢語譯本： 作家來了。又問他（作家）跟你說了什麼。禪師說：『他始終只是教我一直要當家作主。』南院禪師便打了他，把他推出方丈室，說：『這種接受失敗、缺乏能力的人，有什麼用處？』禪師於是信服並牢記在心。一天，南院禪師問：『南方一棒，如何商量？』禪師回答說：『作奇特商量。』禪師反問南院禪師：『此間一棒，作么商量？』南院禪師拿起拄杖說：『棒下無生忍，臨機不見師。』禪師在言語之下，徹底領悟了玄妙的旨意，於是依止了六年。

南院禪師有一天問禪師：『你說四種料揀語（四種辨別語句，指臨濟宗辨別正誤的四種方式），料揀的是什麼法？』禪師回答說：『凡是言語不滯留在凡夫的情感上，就墮入了聖人的見解。這是學人的大病。先聖哀憐這種情況，爲了施行方便，就像用楔子拔出楔子一樣。』又說：『明明白白地破除它才行。』於是南院禪師認為禪師可以支撐臨濟宗（四料揀的事情，一定不在語言上。所以從前的聖人，各自用巧妙方便，反覆叮嚀，惟恐人們執著于言語。如果在言語上執著，那麼一大藏教，五千零四十八卷，說權說實，說有說無，說頓說漸，難道沒有言語嗎？因為什麼達磨（菩提達摩，印度禪宗始祖）西來，卻說單傳心印，不立文字語言，直指人心見性成佛？為什麼不說傳玄傳妙？只要當人當下明白自己的本心，見到自己的本性。如果執著於四料揀來解釋，臨濟（臨濟義玄禪師）的用意，果真是這樣嗎？必須把各方的學識，都掃到其他世界，什麼都不知道，什麼都不會，空虛自己的心來理解）。

禪師開示大眾說：『想要親切，不要用問題來問問題，明白嗎？問題在答案處，答案在問題處。雖然是這樣，有時問題不在答案處，答案不在問題處。你們如果擬議思量，老僧就在你們的腳跟底下。』大凡參學的人，眼目必須臨機，大用現前，不要拘泥於小節。即使在言語之前領悟，仍然是滯留在外殼和迷惑的封閉中；在語句之下精通，也是如此。

【English Translation】 English version: A writer came. He also asked what the writer had said to you. The Master said, 'From beginning to end, he only taught me to always be the master.' Nanyuan then hit him and pushed him out of the abbot's room, saying, 'What use is this kind of failure-accepting, incompetent person?' The Master then accepted and kept it in mind. One day, Nanyuan asked, 'How do you discuss the southern staff?' The Master replied, 'Discuss it in a peculiar way.' The Master asked Nanyuan in return, 'How do you discuss the staff here?' Nanyuan picked up his staff and said, 'Under the staff, there is no forbearance of birth; at the moment of opportunity, the teacher is not seen.' The Master thoroughly understood the profound meaning under the words, and then relied on him for six years.

One day, Nanyuan asked the Master, 'What do you say the four kinds of selective language (四種料揀語, four kinds of selective language, referring to the four methods of distinguishing right from wrong in the Linji school) select?' The Master replied, 'All words that do not dwell on the emotions of ordinary people fall into the understanding of sages. This is a great disease of scholars. The former sages pitied this situation and provided convenience, like using a wedge to pull out a wedge.' He also said, 'It is only possible to clearly break it.' So Nanyuan thought that the Master could support Linji (四料揀事, the matter of four selective language, is definitely not in language. Therefore, the former sages each used skillful means to repeatedly urge, fearing that people would be attached to language. If you are attached to language, then the Great Treasury Sutra, five thousand and forty-eight volumes, says the expedient and the real, says existence and non-existence, says sudden and gradual, is there no language? Why did Bodhidharma (菩提達摩, the founder of Zen Buddhism in India) come to the West, but said that he only transmitted the mind seal, without establishing written language, directly pointing to people's minds to see their nature and become Buddhas? Why not say to transmit the mysterious and the wonderful? Just let the person understand his own mind and see his own nature. If you are attached to the four selective language to explain, is Linji's (臨濟義玄禪師, Zen Master Yixuan of Linji) intention really like this? You must sweep all the knowledge of the various parties to other worlds, know nothing, and will not, empty your heart to understand).

The Master instructed the public, 'If you want to be intimate, don't ask questions with questions, do you understand? The question is in the answer, and the answer is in the question. Although this is the case, sometimes the question is not in the answer, and the answer is not in the question.' If you deliberate, the old monk is under your feet. In general, the eyes of those who participate in learning must be on the spot, and the great use is present, do not be constrained by small things. Even if you understand before the words, you are still stuck in the shell and the closed of confusion; it is the same to be proficient under the sentences.

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。未免觸途狂見。應是向來依他作解。明昧兩岐。與汝一切掃卻。直教個個如獅子兒吒呀地。對眾證據。哮吼一聲。壁立千仞。誰敢正眼覷著。覷著即瞎卻渠眼。嗣法四人(汝州太師宋侯。舍宅為寺。請師住持。至周廣順元年。賜額廣慧)。

第九世汝州首山省念禪師

風穴嗣。萊州狄氏子。受業于本郡南禪寺。才具尸羅。遍游叢席。嘗密誦法華經。眾目爲念法華。晚於風穴會中充知客。一日侍立次。穴乃垂涕告之曰。不幸臨濟之道。至吾將墜于地矣。師曰觀此一眾。豈無人耶。穴曰。聰明者多。見性者少。師曰如某者何如。穴曰吾雖望子之久。猶恐耽著此經。不能放下。師曰此亦可事。愿聞其要。穴遂上堂。舉世尊以青蓮目。顧視大眾。乃曰正當恁么時。且道說個甚麼。若道不說而說。又是埋沒先聖。且道說個甚麼。師乃拂袖下去。穴擲下拄杖歸方丈。侍者隨後請益。曰念法華。因甚不祗對和尚。穴曰念法華會也。次日師與真園頭。同上問訊次。穴問真曰。作么生是世尊不說說。真曰鵓鳩樹頭鳴。穴曰。汝作許多癡福。何不體究言句。又問師曰。汝作么生。師曰動容揚古路。不墮悄然機。穴謂真曰。汝何不看念法華下語。師受風穴印可。開法于首山。大振臨濟之道。僧問新婦騎驢。阿家牽。意旨如何。

【現代漢語翻譯】 現代漢語譯本：恐怕避免不了到處碰壁的狂妄見解，這應該是向來依傍他人來解釋佛法造成的。對於明與不明兩種歧途，我將為你們全部掃除，直接讓每個人都像小獅子一樣，『吒呀』一聲，當著大眾拿出證據，發出如獅子般的吼叫，像峭壁一樣屹立，誰敢用正眼看著？誰看就弄瞎他的眼睛。嗣法的有四人（汝州太師宋侯，捨棄住宅作為寺廟，請禪師您來住持。到後周廣順元年（951年），朝廷賜寺廟名為廣慧寺）。

第九世汝州首山省念禪師

是風穴禪師的嗣法弟子。是萊州狄氏之子，在本地南禪寺學習。他才華橫溢，戒行精嚴，遍游各處寺廟。曾經秘密誦讀《法華經》，大家稱他為『念法華』。晚年在風穴禪師的門下擔任知客。一天，他侍立在風穴禪師身旁，風穴禪師流著眼淚告訴他說：『不幸的是，臨濟宗的道法，到我這裡就要衰落了。』省念禪師說：『看這一大眾，難道沒有人了嗎？』風穴禪師說：『聰明的人很多，但見到本性的人很少。』省念禪師說：『像我這樣的人怎麼樣？』風穴禪師說：『我雖然期望你很久了，但還是擔心你沉迷於這部經，不能放下。』省念禪師說：『這也是可以做到的，希望聽聽其中的要領。』風穴禪師於是升座，用青蓮花般的眼睛看著大眾，然後說：『正在這個時候，你們說該說什麼？如果說不說而說，那就是埋沒了先聖。那麼，該說什麼呢？』省念禪師於是拂袖而去。風穴禪師放下拄杖回到方丈室。侍者隨後請教說：『念法華為什麼不回答和尚？』風穴禪師說：『念法華會了。』第二天，省念禪師與真園頭一同前去問訊，風穴禪師問真園頭說：『怎麼是世尊不說說？』真園頭說：『鵓鳩在樹頭鳴叫。』風穴禪師說：『你做了這麼多癡福，為什麼不去體會言句的含義？』又問省念禪師說：『你怎麼樣？』省念禪師說：『動容揚古路，不墮悄然機。』風穴禪師對真園頭說：『你為什麼不看看念法華的下語？』省念禪師得到風穴禪師的印可，在首山開法，大大振興了臨濟宗的道法。有僧人問：『新婦騎驢，阿家牽（新娘騎驢，婆婆牽驢），意旨如何？』

【English Translation】 English version: Lest you be caught in mad views everywhere, it must be that you have been interpreting based on others. Regarding the two paths of clarity and obscurity, I will sweep them all away for you, directly causing each one to be like a lion cub, roaring 『zhā yā』 to present evidence before the assembly, roaring like a lion, standing like a cliff, who dares to look directly? Whoever looks will blind their eyes. There were four Dharma heirs (Grand Preceptor Song of Ruzhou, who donated his residence to become a temple, inviting the master to reside. By the first year of Guangshun in the Later Zhou Dynasty (951 AD), the court bestowed the name Guanghui Temple).

Ninth Generation: Zen Master Shoushan Xingnian of Ruzhou

A Dharma heir of Fengxue. He was a son of the Di family of Laizhou, studying at the N禪 Temple in his local area. He was talented and disciplined, traveling extensively among various monasteries. He once secretly recited the Lotus Sutra (Fahua Jing), and was known by the community as 『Reciter of the Lotus Sutra』. Later, he served as the guest prefect at Fengxue's assembly. One day, while standing beside Fengxue, Fengxue tearfully told him, 『Unfortunately, the way of Linji is about to fall to the ground with me.』 Xingnian said, 『Looking at this assembly, is there no one?』 Fengxue said, 『There are many who are clever, but few who see their nature.』 Xingnian said, 『What about someone like me?』 Fengxue said, 『Although I have hoped for you for a long time, I am still afraid that you will be attached to this sutra and unable to let it go.』 Xingnian said, 『This is also possible. I wish to hear the key point.』 Fengxue then ascended the platform, looked at the assembly with eyes like blue lotuses, and said, 『Right at this moment, what should be said? If it is said that one speaks without speaking, then one is burying the ancient sages. So, what should be said?』 Xingnian then flicked his sleeves and left. Fengxue threw down his staff and returned to his abbot's room. The attendant then asked for instruction, saying, 『Why didn't Reciter of the Lotus Sutra answer the abbot?』 Fengxue said, 『Reciter of the Lotus Sutra understands.』 The next day, Xingnian and Head Gardener Zhen went together to pay their respects. Fengxue asked Zhen, 『What is the World-Honored One's speaking without speaking?』 Zhen said, 『The turtledove sings on the treetop.』 Fengxue said, 『You are making so much foolish merit. Why don't you investigate the meaning of the words?』 He then asked Xingnian, 『What about you?』 Xingnian said, 『Moving the countenance, he proclaims the ancient path, not falling into the silent trap.』 Fengxue said to Zhen, 『Why don't you look at Reciter of the Lotus Sutra's words?』 Xingnian received Fengxue's approval and opened the Dharma at Shoushan, greatly revitalizing the way of Linji. A monk asked, 『The bride rides the donkey, the mother-in-law leads it. What is the meaning?』

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師曰。百歲翁翁失卻父。曰百歲翁翁。豈有父耶。師曰汝會也。又曰此是獨坐無尊卑。從上無一法與人(首山有入地之謀。這僧具沖天之略。雖然兩不相傷。未免二俱弄險。畢竟如何。雪后始知松柏操。事難方見丈夫心)。

示眾。諸上座不得盲喝亂喝。者里尋常向你道。賓則始終賓。主則始終主。賓無二賓。主無二主。若有二賓二主。即是兩個瞎漢。所以我若立時。你須坐。我若坐時。你須立。坐則共你坐。立則共你立。雖然如是。到者里著眼始得。若是眼孔定動。即千里萬里。何故如此。如隔窗看馬騎相似。擬議即沒交涉。

嘗作綱宗偈曰。咄哉拙郎君。(素潔條然)巧妙無人識。(運機非耳目)打破鳳林關。(蕩盡珍瓏性)著靴水上立。(塵泥自異)咄哉巧女兒。(妙智理圓通)攛梭不解織。(無間功不立)看他鬥雞人。(旁觀審騰距。爭功不自傷)水牛也不識。(全力能負。不露頭角)背陰山子向陽多。(𢌞無背面)南來北往意如何。(不墮有無邊)若人問我西來意。(從來無間斷)東海東面有新羅(大地不奈何)。

廣教院歸省禪師。遊方參首山。山一日舉竹篦問曰。喚作竹篦則觸。不喚作竹篦即背。喚作甚麼。省掣得擲地上。山曰瞎。省于言下豁然大悟(竹篦未舉已相通。觸背兩頭太

【現代漢語翻譯】 現代漢語譯本： 師父說：『百歲的翁翁失去了父親。』（翁翁：老翁）有人問：『百歲的翁翁，怎麼會有父親呢？』師父說：『你明白了。』又說：『這是獨自端坐，沒有尊卑之分，從一開始就沒有一法可以給人。』（首山和尚有深入探究的謀略，這位僧人具有沖天的氣概。雖然兩者互不傷害，但難免都有冒險的成分。究竟如何？要等到下雪后才知道松柏的操守，遇到困難時才能看出大丈夫的決心。）

師父開示大眾：各位，不要盲目地亂喝（指不理解禪意）。我這裡經常對你們說，賓客始終是賓客，主人始終是主人。賓客沒有第二個賓客，主人沒有第二個主人。如果有了兩個賓客兩個主人，那就是兩個瞎子。所以，我站立的時候，你們就應該坐下；我坐下的時候，你們就應該站立。坐著就和你們一起坐著，站著就和你們一起站著。雖然如此，到這裡才算真正著眼。如果眼孔稍微動一下，就相差千里萬里。為什麼會這樣呢？就像隔著窗戶看人騎馬一樣，稍微一擬議就沒關係了。

師父曾經作了一首綱宗偈（偈：佛教詩歌）說：『唉，這個笨拙的年輕人！（素潔而條理分明）他的巧妙無人能識。（他的運作不靠耳目）打破鳳林關（地名）。（盪滌盡了珍瓏的本性）穿著靴子站在水上。（塵泥自然不同）唉，這個靈巧的女子！（妙智圓融通達）擺弄梭子卻不會織布。（無間的功用無法建立）看看那些鬥雞的人。（旁觀者審視騰躍和進退，爭功卻不互相傷害）連水牛也不認識。（全力負重，卻不露鋒芒）背陰的山坡向陽的地方多。（周旋沒有正反兩面）南來北往，心意如何？（不落入有無的邊際）如果有人問我西來的意義（指禪宗的起源）。（從來沒有間斷）東海東面有個新羅（古國名）。（大地也奈何不了它）』

廣教院的歸省禪師，遊歷四方參拜首山和尚。首山和尚有一天舉起竹篦（竹篦：禪宗用具）問道：『如果叫它竹篦就違背了，不叫它竹篦也違背了，那叫它什麼？』歸省禪師一把奪過竹篦扔在地上。首山和尚說：『瞎！』歸省禪師在言語之下豁然大悟。（竹篦還沒舉起就已經心意相通，觸和背兩頭都太…）

【English Translation】 English version: The master said, 'A centenarian lost his father.' Someone asked, 'How can a centenarian have a father?' The master said, 'You understand.' He also said, 'This is sitting alone without rank, and from the beginning, there is no dharma to give to others.' (Shoushan (name of a monk) has a strategy for deep investigation, and this monk has a soaring spirit. Although the two do not harm each other, they inevitably have elements of risk. How exactly? Only after the snow will you know the integrity of pine and cypress, and only in times of difficulty will you see the heart of a great man.)

The master addressed the assembly: 'All of you, do not blindly drink (referring to not understanding the meaning of Zen). I often say to you here that a guest is always a guest, and a host is always a host. A guest does not have a second guest, and a host does not have a second host. If there are two guests and two hosts, then they are two blind men. Therefore, when I stand, you must sit; when I sit, you must stand. Sitting, I sit with you; standing, I stand with you. Even so, only here can you truly see. If the eye socket moves even slightly, it will be thousands of miles away. Why is this so? It's like watching someone ride a horse through a window; the slightest deliberation is irrelevant.'

The master once composed a Gatha (Gatha: Buddhist verse) on the essential principles, saying: 'Alas, this clumsy young man! (Pure and orderly) His skill is unrecognized. (His operation does not rely on ears and eyes) Break through Fenglin Pass (place name). (Sweep away the precious nature) Standing on the water wearing boots. (Dust and mud are naturally different) Alas, this clever girl! (Wonderful wisdom is perfect and thorough) Handling the shuttle but not weaving. (Intermittent work cannot be established) Look at those cockfighting people. (Onlookers examine the leaps and retreats, competing for merit without harming each other) Even the water buffalo does not recognize. (Fully loaded, but not showing off) The shady hillside has more sunny places. (Circumference has no front or back) How is the intention of coming south and going north? (Not falling into the edge of existence or non-existence) If someone asks me the meaning of coming from the West (referring to the origin of Zen). (Never interrupted) East of the East Sea is Silla (ancient country name). (The earth cannot help it)'

Zen Master Guisheng of Guangjiao Temple traveled around to pay homage to Monk Shoushan. One day, Monk Shoushan raised a bamboo slip (bamboo slip: Zen tool) and asked: 'If you call it a bamboo slip, you contradict it; if you don't call it a bamboo slip, you also contradict it. What do you call it?' Zen Master Guisheng snatched the bamboo slip and threw it on the ground. Monk Shoushan said: 'Blind!' Zen Master Guisheng suddenly realized under the words. (Before the bamboo slip was raised, the mind was already connected, and touching and backing were both too...)

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朦朧。分付石邊休打草。鐵蛇不在此山中○覿面揮來電火馳。主家立處十分危。當人不有孔明作。殺活縱橫總任伊)。

淳化四年。辭眾偈曰。白銀世界金色身。情與非情共一真。明暗盡時俱不照。日輪午後示前身。言訖安坐而逝。茶毗收舍利建塔。嗣法十二人(法華放下復何為。獨露當人兩道眉。正與么時全殺活。轉身拂袖露風規)。

第十世汾州太子院善昭禪師

首山嗣。生俞氏。太原人也。器識沉邃。少緣飾。有大智。於一切文字。不繇師訓。自然通曉。年十四。父母相繼而亡。孤苦厭世。剃髮受具。杖䇿遊方。所至少留。不喜觀覽。或譏其不韻。師嘆曰。是何言之陋哉。從上先德行腳。正以聖心未通。驅馳抉擇耳。不緣山水也。師歷諸方。見老宿者。七十有一人。最後至首山。問百丈卷席意旨如何。曰龍袖拂開全體現。師曰師意如何。曰象王行處絕狐蹤。於是大悟言下。拜而起曰。萬古碧潭空界月。再三撈捷始應知。有問者曰。見何道理便爾自肯。曰正是我放身命處。服勤甚久。辭去。游湘衡間。長沙太守張公茂宗。以四名剎。請師擇居。師笑。一夕遁去。北抵襄沔。太守公昌言。恨見之晚。時洞山谷隱皆虛席。太守敦請。師辭。前後八請。堅臥不答。淳化四年。首山歿。西河道俗千餘人

。協心削牘。遣沙門契聰。迎請住持汾州太平寺太子院。師閉關高枕。聰排闥而入。讓之曰。佛法大事。靜退小節。風穴懼應讖。憂宗旨墜滅。幸而有先師。先師已棄世。汝有力荷擔如來大法者。今何時而欲安眠哉。師矍起握聰手曰。非公不聞此語。促辦嚴吾行矣。既至。宴坐一榻。足不越閫者三十年。天下道俗仰慕不敢名。同曰汾州。垂三訣(第一訣。佛祖曾超越。莫話未生前。休論心路絕。第二訣。動靜誰甄別。龜毛扇子扇。泥牛一點血。第三訣。江南並兩浙。春和萬樹花。冬冷千巖雪)。

上堂。謂眾曰。夫說法者。須具十智同真。若不具十智同真。邪正不辨。緇素不分。不能與人天為眼目。決斷是非。如鳥飛空而折翼。如箭射的而斷絃。絃斷。故射的不中。翼折。故空不可飛。弦壯翼牢。空的俱徹。作么生是十智同真。與諸上座點出。一同一質。二同大事。三總同參。四同真志。五同遍普。六同具足。七同得失。八同生殺。九同音吼。十同得入。又曰。與甚麼人同得入。(俊鷂趁不及)與阿誰同音吼。(面南看北斗)作么生是同生殺。(向上一路滑)甚麼物同得失。(判官手裡筆)阿那個同具足。(如賊入空屋)是甚麼同遍普。(蟭螟吞卻虎)何人同真志。(無是無不是)孰能總同參。(特地口喃喃)

【現代漢語翻譯】 現代漢語譯本：

（契聰）齊心協力地削制竹簡，派遣沙門契聰，迎請（無德禪師）去主持汾州太平寺太子院。無德禪師閉關高臥。契聰推門而入，責備他說：『佛法是大事，清靜退隱是小節。風穴（延沼禪師）害怕應驗讖語，擔憂禪宗宗旨墜落泯滅。幸好有先師（指雲門文偃禪師），先師已經去世。你是有能力承擔如來大法的人，現在什麼時候了還要安眠呢？』無德禪師驚起，握著契聰的手說：『沒有你，我就聽不到這些話。』催促著準備行裝。到達寺院后，宴坐禪榻，三十年足不出戶。天下僧俗仰慕他，不敢直呼其名，都稱他為汾州（無德禪師）。垂示三訣（第一訣：佛祖已經超越，不要談論未出生之前的事情，不要談論心路斷絕；第二訣：動靜誰能分辨？用龜毛做的扇子扇風，泥牛身上滴了一點血；第三訣：江南和兩浙一帶，春天溫暖萬樹開花，冬天寒冷千巖積雪）。

上堂說法，對眾人說：『說法的人，必須具備十智同真。如果不能具備十智同真，邪正不辨，僧俗不分，不能做人天的眼目，決斷是非。就像鳥在空中飛行卻折斷了翅膀，就像箭射向靶子卻斷了弦。絃斷了，所以射不中靶子；翅膀折斷了，所以不能在空中飛行。弦結實，翅膀牢固，天空的一切都能穿透。』什麼是十智同真？為各位上座點明：一、同一質，二、同大事，三、總同參，四、同真志，五、同遍普，六、同具足，七、同得失，八、同生殺，九、同音吼，十、同得入。又說：『和什麼人同得入？（俊俏的鷂鷹也趕不上）和誰同音吼？（面向南方看北斗）怎麼是同生殺？（向上一路滑）什麼東西同得失？（判官手裡的筆）哪個同具足？（像賊進入空屋）是什麼同遍普？（蚊子吞掉了老虎）什麼人同真志？（無是無不是）誰能總同參？（特地口中喃喃）』

【English Translation】 English version:

(Qi Cong) diligently prepared writing tablets and dispatched the Shramana Qi Cong to invite (Zen Master Wude) to preside over the Taiping Temple's Prince Courtyard in Fenzhou. Zen Master Wude remained in seclusion, sleeping soundly. Qi Cong pushed open the door and reproached him, saying, 'The Dharma is a great matter, while quiet retreat is a minor detail. Fengxue (Zen Master Yanzhao) fears the fulfillment of the prophecy and worries about the decline and extinction of the Zen school's principles. Fortunately, there was the late teacher (referring to Zen Master Yunmen Wenyan), but he has already passed away. You are capable of shouldering the great Dharma of the Tathagata. What time is it to be sleeping?' Zen Master Wude startled awake, grasped Qi Cong's hand, and said, 'Without you, I would not have heard these words.' He urged the preparation of his travel gear. Upon arriving at the temple, he sat in meditation, never stepping outside the gate for thirty years. Monks and laypeople throughout the land admired him, not daring to call him by his name, and instead referred to him as Fenzhou (Zen Master Wude). He imparted three secrets (First secret: Buddhas and ancestors have already transcended; do not speak of matters before birth; do not discuss the path of the mind being cut off. Second secret: Who can distinguish movement and stillness? Fanning with a fan made of tortoise hair; a drop of blood on a mud ox. Third secret: In Jiangnan and Liangzhe, spring is warm and ten thousand trees bloom; winter is cold and a thousand cliffs are covered in snow).

Ascending the Dharma platform, he said to the assembly, 'Those who expound the Dharma must possess the Ten Wisdoms in unison with Truth. If one does not possess the Ten Wisdoms in unison with Truth, one cannot distinguish between right and wrong, or between monks and laypeople, and cannot be the eyes and ears of humans and devas, or make judgments on what is right and wrong. It is like a bird flying in the sky with a broken wing, or an arrow shot at a target with a broken string. If the string is broken, the target cannot be hit; if the wing is broken, one cannot fly in the sky. If the string is strong and the wing is sturdy, everything in the sky can be penetrated.' What are the Ten Wisdoms in unison with Truth? I will point them out for you, the assembly: First, same substance; second, same great matter; third, all participate together; fourth, same true aspiration; fifth, same pervasiveness; sixth, same completeness; seventh, same gains and losses; eighth, same birth and death; ninth, same roar of sound; tenth, same attainment of entry. He also said, 'With whom do you attain entry? (Even a swift falcon cannot catch up.) With whom do you roar the same sound? (Looking north while facing south.) What is the same birth and death? (Slipping on the upward path.) What things share the same gains and losses? (The pen in the hands of the judge.) Which one is the same completeness? (Like a thief entering an empty house.) What is the same pervasiveness? (A gnat swallowing a tiger.) Who shares the same true aspiration? (Neither is nor is not.) Who can participate together in everything? (Deliberately muttering.)'

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那個同大事。(山形拄杖子)何物同一質。(三九二十七)有點得出底么。點得出者。不吝慈悲。點不出來。未有參學眼在(十智同真面目全。于中一智是根源。若人慾見汾陽老。擘破三玄作兩邊)。

龍德府尹李侯。與師有舊。請師主承天。使者三至不赴。使者受罰。復至曰。必得師俱往。不然有死而已。師曰。老病業已不出山。借往。當先后之。何必俱耶。使者曰師諾。則先後惟所擇。師乃令設饌俶裝。告眾曰。老僧去也。誰人隨得。一僧出曰。某甲隨得。師曰汝日行幾里。曰五十里。師曰汝隨我不得。又一僧出曰。某甲日行七十里。師曰汝亦隨我不得。侍者出曰。某甲隨得。但和尚到處即到。師曰。汝乃隨得老僧。復顧使者曰。吾先行矣。停箸而化。侍者即立化于側。閱世七十有八。坐五十六夏。嗣法一十一人。同時得證者六人。石霜圓。瑯玡覺。大愚芝。谷泉道。法華舉。天聖泰(參遍諸方猶未瞥。一言之下絕狐疑。碧潭萬古閑明月。像子翻身正是時)。

阇維收舍利起塔。

第十一世潭州石霜楚圓慈明禪師

汾陽嗣。全州清湘李氏子。少為書生。年二十二。依城南湘山隱靜寺得度。其母有賢行。使之遊方。師連眉秀目。頎然豐碩。然忽繩墨。所至為老宿所呵。以為少叢林。師崖柴

【現代漢語翻譯】 現代漢語譯本： 那個同大事。（山形拄杖子）什麼東西同一本質？（三九二十七）有點得出頭緒的嗎？點得出頭緒的人，不要吝惜慈悲。點不出頭緒的人，還沒有參學的眼光。（十智同真面目完全，其中一智是根源。如果有人想見汾陽老人，劈開三玄分成兩邊）。

龍德府尹李侯，和禪師有舊交，請禪師主持承天寺。使者來了三次禪師都沒答應。使者受到懲罰，再次來說：『一定要請禪師一同前往，不然只有死路一條。』禪師說：『老病之軀已經不出山了，如果藉此前往，應當有先後，何必一起去呢？』使者說禪師答應了，那麼先後就由禪師選擇。禪師於是命令準備齋飯和行裝，告訴眾人說：『老僧要走了，誰能跟隨？』一個僧人出來說：『我能跟隨。』禪師說：『你一天能走多少里？』回答說：『五十里。』禪師說：『你不能跟隨我。』又一個僧人出來說：『我一天能走七十里。』禪師說：『你也不能跟隨我。』侍者出來說：『我能跟隨，只要和尚到達的地方我就能到達。』禪師說：『你才能跟隨老僧。』又回頭對使者說：『我先走了。』說完放下筷子就圓寂了，侍者也立刻在旁邊站著圓寂。禪師享年七十八歲，坐禪五十六個夏天，傳承佛法的弟子有十一人，同時證悟的有六人，分別是石霜圓（含義未知），瑯玡覺（含義未知），大愚芝（含義未知），谷泉道（含義未知），法華舉（含義未知），天聖泰（含義未知）。（走遍各處仍然沒有領悟，一句話之下斷絕狐疑。碧潭萬古空明如月，像子翻身正是時候）。

荼毗后收取捨利建造佛塔。

第十一世潭州石霜楚圓慈明禪師

汾陽（含義未知）的嗣法弟子，全州清湘李氏之子，年少時是讀書人，二十二歲時，依從城南湘山隱靜寺出家。他的母親有賢德，讓他遊歷四方。禪師眉毛相連，眼睛秀美，身材高大豐滿，但是不拘小節，所到之處被老修行呵斥，認為他缺少叢林規矩，禪師孤僻不合羣。

【English Translation】 English version: That great matter. (Mountain-shaped staff) What thing is of the same essence? (Three nines are twenty-seven) Is there a point that can be discerned? If one can discern it, do not be stingy with compassion. If one cannot discern it, one does not yet have the eye of a Chan practitioner. (The ten wisdoms are the same as the true face, among which one wisdom is the root source. If one wishes to see old Fen-yang, split the three mysteries into two sides).

Li, the prefect of Longde Prefecture, had an old friendship with the master and invited him to preside over Cheng-tian Temple. The envoy came three times, but the master did not accept. The envoy was punished and came again, saying, 'I must have the master go with me, or I will die.' The master said, 'This old and sick body no longer leaves the mountain. If I borrow myself to go, there should be a precedence, why must we go together?' The envoy said that if the master agreed, then the precedence would be the master's choice. The master then ordered that food and travel provisions be prepared, and told the assembly, 'This old monk is leaving, who can follow?' A monk came out and said, 'I can follow.' The master said, 'How many li (Chinese mile) can you travel in a day?' He replied, 'Fifty li.' The master said, 'You cannot follow me.' Another monk came out and said, 'I can travel seventy li a day.' The master said, 'You also cannot follow me.' The attendant came out and said, 'I can follow, wherever the abbot goes, I will arrive.' The master said, 'You can follow this old monk.' He then turned to the envoy and said, 'I will go first.' He put down his chopsticks and passed away, and the attendant immediately stood and passed away beside him. The master lived to the age of seventy-eight, sat in meditation for fifty-six summers, had eleven Dharma heirs, and six who attained enlightenment at the same time: Shi-shuang Yuan (meaning unknown), Lang-ya Jue (meaning unknown), Da-yu Zhi (meaning unknown), Gu-quan Dao (meaning unknown), Fa-hua Ju (meaning unknown), Tian-sheng Tai (meaning unknown). (Having traveled everywhere, one still has not glimpsed it; with one word, all doubts are cut off. The clear pool is eternally bright like the moon; the elephant calf turning over is precisely the time).

After cremation, the śarīra (relics) were collected and a pagoda was built.

The eleventh generation: Chan Master Ci-ming Chu-yuan of Shi-shuang in Tanzhou

A Dharma heir of Fen-yang (meaning unknown), a son of the Li family of Qing-xiang in Quanzhou. In his youth, he was a scholar. At the age of twenty-two, he entered the Yin-jing Temple on Xiang Mountain south of the city. His mother was virtuous and sent him to travel. The master had connected eyebrows and beautiful eyes, and was tall and stout, but he was unconventional. Wherever he went, he was scolded by senior monks, who thought he lacked the rules of the monastery. The master was solitary and did not fit in.

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而笑曰。龍象蹴踏。非驢所堪。嘗橐骨董箱。以竹杖荷之。游襄沔間。與守芝谷泉俱結伴。入洛中。聞汾陽昭禪師。道望為天下第一。決志親依。時朝廷方問罪河東。潞澤皆屯重兵。多勸其無行。師不顧。渡大河。登太行。易衣類廝養。竄名火隊中。露眠草宿。至龍州。遂造汾陽。昭公壯之。經二年。未許入室。師詣昭。昭揣其志。必詬罵使令者。或毀詆諸方。及有所訓。皆流俗鄙事。一夕訴曰。自至法席已再夏。不蒙指示。但增世俗塵勞。念歲月飄忽。己事不明。失出家之利。語未卒。昭公熟視罵曰。是惡知識敢裨販我。怒舉杖逐之。師擬伸救。昭公掩其口。師大悟曰。乃知臨濟道出常情。服役七年。辭去。依唐明嵩禪師。以母老南歸。依洞山聰禪師為首座。宜春太守黃宗旦。請出世南源。住三年。棄去。謁神鼎諲禪師。鼎首山高弟。望尊一時。衲子非人類精奇。無敢登其門者。師長發不剪。弊衣楚音。通謁稱法侄。一眾大笑。鼎遣童子問。長老誰之嗣。師仰視屋曰。親見汾陽來。鼎杖而出。顧見欣然。問曰。汾州有西河獅子是否。師指其後絕叫曰。屋倒矣。童子返走。鼎回顧。師地坐。脫只履而視之。諲老忘所問。又失師所在。師徐起整衣。且行且語曰。見面不如聞名。遂去。諲遣人追之不可。嘆曰。汾陽乃有此

兒耶。師自是名重叢林。會道吾虛席。諲力推師主之。法令整肅。亡軀為道者集焉。次住石霜。大振臨濟之道。

示眾。以拄杖擊禪床一下云。大眾還會么。不見道一擊忘所知。更不假修治。諸方達道者。咸言上上機。香嚴恁么悟去。分明悟得如來禪。祖師禪未夢見在。且道祖師禪。有甚長處。若向言中取則。誤賺後人。直饒棒下承當。孤負先聖。萬法本閑。惟人自鬧。所以山僧居福嚴。只見福嚴境界。晏起早眠。有時云生碧嶂。有時月落寒潭。音聲鳥。飛鳴般若臺前。娑羅花。香散祝融峰畔。把瘦筇坐盤陁石。與五湖衲子時話玄微。灰頭土面。住興化。只見興化家風。迎來送去。門連城市。車馬駢填。漁唱瀟湘。猿啼嶽麓。絲竹歌謠。時時入耳。復與四海高人。日談禪道。歲月都忘。且道居深山。住城郭。還有優劣也無。試道看。良久云。是處是慈氏。無門無善財。

師平生以事事無礙行心。凡聖所不能測。室中晏坐。橫刀水盆之上。旁置草鞋。使來參扣者下語。以卜契機。康定庚辰正月五日示寂。塔于石霜。嗣法一十七人(汾陽有全機大用。使慈明向機下脫羅籠。神鼎有赤手殺人超群眼目。正是大方獨步無餘物。任運騰騰只么行)。

第十二世楊岐方會禪師

慈明嗣。袁州宜春冷氏子。

少警敏。不事筆硯。及出家。閱經典。輒自神會。慈明總院事。依之雖久。然未有省發。每咨參。明曰庫司事繁且去。他日又問。明曰監事異日。兒孫遍天下在。何用忙為。一日明適出。雨忽作。師偵之小徑。既見遂搊住曰。這老漢。今日須與我說。不說打你去。明曰。監事知是般事便休。語未卒。師大悟。即拜于泥塗。問曰狹路相逢時如何。明曰。你且躲避。我要那裡去。師歸。來日具威儀。詣方丈禮謝。明呵曰。未在。一日明上堂。師出問。幽鳥語喃喃。辭云入亂峰時如何。明曰我行荒草里。汝又入深村。師曰。官不容針。更借一問。明便喝。師曰好喝。明又喝。師亦喝。明連喝。師禮拜。明曰。此事是個人。方能擔荷。師拂袖便行(展則成掌。握則成拳)。

一日慈明問師。馬祖見讓師。便悟去。且道迷卻在甚麼處。師曰要悟即易。要迷即難。明移興化。師辭歸九峰。后道俗迎居楊岐。道法大振。次遷云蓋。皇祐元年示寂。塔于本山。嗣法四人(三腳驢子弄蹄行。騰騰步步契無生。楊岐知你猶未省。湖南長老兩眉橫　臨濟七傳。而得石霜圓。圓之子。一為積翠南。一為楊岐會。南之設施。如坐四達之衢。聚珍怪百物而鬻之。遺簪墮珥。隨所探焉。末流未免冒濫。會如玉人之治璠玙。故其子孫皆光明照人。

【現代漢語翻譯】 現代漢語譯本 少警敏（人名）。不擅長筆墨文字。等到出家后，閱讀佛經，常常能自己領會。在慈明（寺院名）總院做事，依附慈明（僧人法號）很久，然而沒有領悟。每次請教參禪，慈明（僧人法號）說：『庫房事務繁忙，你先去吧。』改天又問，慈明（僧人法號）說：『監寺（職位名）將來兒孫遍天下，何必忙碌呢？』一天，慈明（僧人法號）正好外出，忽然下雨。警敏（人名）在小路上等候他，見到后就抓住他說：『你這老漢，今天必須和我說清楚，不說就打你。』慈明（僧人法號）說：『監寺（職位名）知道是這樣的事就可以停止了。』話還沒說完，警敏（人名）大悟，立刻拜倒在泥濘中，問道：『狹路相逢時如何？』慈明（僧人法號）說：『你先躲開，我要去那裡。』警敏（人名）回去。第二天穿戴整齊，到方丈室禮拜感謝。慈明（僧人法號）呵斥說：『還早呢。』一天，慈明（僧人法號）上堂說法，警敏（人名）出來問道：『幽靜的鳥兒鳴叫，辭別雲朵進入亂峰時如何？』慈明（僧人法號）說：『我行走在荒草中，你又進入深山村落。』警敏（人名）說：『官府不容針，再借問一句。』慈明（僧人法號）便喝斥。警敏（人名）說：『好喝斥。』慈明（僧人法號）又喝斥，警敏（人名）也喝斥。慈明（僧人法號）連續喝斥，警敏（人名）禮拜。慈明（僧人法號）說：『這件事是個人，才能承擔。』警敏（人名）拂袖便走（展開就成掌，握緊就成拳）。 一天，慈明（僧人法號）問警敏（人名）：『馬祖（僧人法號）見讓師（僧人法號），就領悟離開了，那麼迷失在哪裡呢？』警敏（人名）說：『要領悟就容易，要迷失就難。』慈明（僧人法號）移居興化（地名），警敏（人名）告辭回到九峰（地名）。後來道士和百姓迎接他居住在楊岐（地名），佛法大為興盛。之後遷居云蓋（地名）。皇祐元年（1049年）圓寂，塔葬在本山。繼承佛法的有四人（三腳驢子弄蹄行，騰騰步步契無生。楊岐（地名）知你猶未省，湖南長老兩眉橫）。臨濟宗（佛教宗派名）傳了七代，得到了石霜圓（僧人法號）。石霜圓（僧人法號）的兒子，一個成為積翠南（僧人法號），一個成為楊岐會（僧人法號）。積翠南（僧人法號）的設施，如同坐在四通八達的道路上，聚集珍奇古怪的百物來賣。遺失的頭簪耳墜，隨意探取。末流難免冒充濫用。楊岐會（僧人法號）如同玉匠治理璠玙（美玉名），所以他的子孫都光明照人。

【English Translation】 English version Shao Jingmin (name) was not skilled in writing. After becoming a monk, he would understand the scriptures on his own after reading them. He worked at Ciming (temple name) Main Courtyard, and although he followed Ciming (monk's dharma name) for a long time, he had no enlightenment. Every time he consulted, Ciming (monk's dharma name) would say, 'The warehouse affairs are busy, go away.' Another day he asked again, Ciming (monk's dharma name) said, 'The supervisor (position) will have descendants all over the world in the future, why bother?' One day, Ciming (monk's dharma name) happened to go out, and it suddenly rained. Jingmin (name) waited for him on the path, and when he saw him, he grabbed him and said, 'You old man, you must explain it to me today, or I will beat you.' Ciming (monk's dharma name) said, 'The supervisor (position) knows that this is the matter and can stop.' Before he finished speaking, Jingmin (name) had a great enlightenment and immediately bowed down in the mud, asking, 'What about when we meet on a narrow road?' Ciming (monk's dharma name) said, 'You get out of the way, where am I going?' Jingmin (name) went back. The next day, he dressed neatly and went to the abbot's room to bow and thank him. Ciming (monk's dharma name) scolded, 'It's not time yet.' One day, Ciming (monk's dharma name) gave a lecture, and Jingmin (name) came out and asked, 'How about when the quiet birds chirp, leaving the clouds and entering the chaotic peaks?' Ciming (monk's dharma name) said, 'I walk in the wilderness, and you enter the deep mountain village.' Jingmin (name) said, 'The government does not allow needles, may I ask one more question?' Ciming (monk's dharma name) then shouted. Jingmin (name) said, 'Good shout.' Ciming (monk's dharma name) shouted again, and Jingmin (name) also shouted. Ciming (monk's dharma name) shouted continuously, and Jingmin (name) bowed. Ciming (monk's dharma name) said, 'This matter is something that only a person can bear.' Jingmin (name) flicked his sleeves and left (when unfolded, it becomes a palm; when clenched, it becomes a fist). One day, Ciming (monk's dharma name) asked Jingmin (name), 'When Mazu (monk's dharma name) saw Rangshi (monk's dharma name), he realized and left, so where was he lost?' Jingmin (name) said, 'It is easy to realize, but difficult to be lost.' Ciming (monk's dharma name) moved to Xinghua (place name), and Jingmin (name) bid farewell and returned to Jiufeng (place name). Later, Taoists and people welcomed him to live in Yangqi (place name), and the Dharma flourished greatly. Later, he moved to Yungai (place name). He passed away in the first year of Huangyou (1049 AD) and was buried in a pagoda on this mountain. There were four people who inherited the Dharma (a three-legged donkey walks with its hooves, stepping steadily into non-birth. Yangqi (place name) knows that you still don't understand, the elder of Hunan has furrowed brows). The Linji sect (Buddhist sect name) was passed down for seven generations and obtained Shishuang Yuan (monk's dharma name). Shishuang Yuan's (monk's dharma name) sons, one became Jicui Nan (monk's dharma name) and the other became Yangqi Hui (monk's dharma name). Jicui Nan's (monk's dharma name) facilities are like sitting on a thoroughfare, gathering rare and strange objects to sell. Lost hairpins and earrings can be picked up at will. The later generations inevitably impersonate and abuse. Yangqi Hui (monk's dharma name) is like a jade craftsman governing Fan Yu (name of a beautiful jade), so his descendants are all radiant.

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克世其家。蓋碧落碑無贗本也)。

第十三世舒州白雲守端禪師

楊岐嗣。衡陽葛氏子。幼事翰墨。冠依茶陵郁禪師披削。往參楊岐。岐問受業師為誰。師曰茶陵郁和尚。岐曰。吾聞伊過橋遭攧有省。作偈甚奇。能記否。師誦曰。我有明珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。岐笑而趨起。師愕然。通夕不寐。黎明諮詢之。適歲暮。岐曰。汝見昨日打驅儺者么。曰見。岐曰汝一籌不及渠。師愈大駭。曰何謂也。岐曰。渠愛人笑。汝怕人笑。師大悟。巾侍久之。辭游廬阜。圓通訥禪師。舉住承天。聲名籍甚。次徙法華。龍門。興化。海會。所至眾如雲集(武陵溪畔杜鵑語。十里桃花血染紅)。

示眾云。佛身充滿於法界。普現一切群生前。隨緣赴感靡不周。而常處此菩提座。大眾。作么生說個隨緣赴感底道理。祇於一彈指間。盡大地含生根機。一時應得周足。而未嘗動著一毫頭。便且喚作隨緣赴感。而常處此座。祇如山僧此者受法華請。相次與大眾相別。去宿松縣里開堂了。方歸院去。且道還離此座也無。若道離。則世諦流佈。若道不離。作么生見得個不離底事。莫是無邊剎境。自他不隔于毫端。十世古今。始終不離於當念。又莫是一切無心。一時自遍么。若恁么。正是掉棒打月。到

【現代漢語翻譯】 現代漢語譯本： 能光耀他的家族。大概是因為《碧落碑》沒有贗本的緣故）。

第十三世舒州白雲守端禪師

是楊岐派的傳人。衡陽葛氏之子。年幼時學習書法。成年後依茶陵郁禪師剃度出家。前往參拜楊岐禪師。楊岐禪師問：『你的授業老師是誰？』守端禪師回答：『是茶陵郁和尚。』楊岐禪師說：『我聽說他過橋時被絆倒而有所領悟，作的偈語非常奇妙，你還能記得嗎？』守端禪師誦道：『我有一顆明珠， долго 被塵勞關鎖。今朝塵盡光生，照破山河萬朵。』楊岐禪師笑著起身離去。守端禪師感到愕然，整夜無法入睡。黎明時向他請教。適逢歲末，楊岐禪師說：『你看到昨天打驅儺的人了嗎？』守端禪師說：『看到了。』楊岐禪師說：『你比不上他。』守端禪師更加驚訝，問道：『為什麼這樣說？』楊岐禪師說：『他喜歡別人笑，你害怕別人笑。』守端禪師大悟。在楊岐禪師身邊侍奉了很久。之後辭別前往廬山。圓通訥禪師推薦他住持承天寺，聲名顯赫。之後又遷往法華寺、龍門寺、興化寺、海會寺。所到之處，信眾如雲集（武陵溪畔杜鵑啼叫，十里桃花被鮮血染紅）。

示眾時說：『佛身充滿於法界，普現一切群生前，隨緣赴感靡不周，而常處此菩提座。』各位，怎樣解說這隨緣赴感的道理？只在一彈指間，整個大地所有眾生的根機，一時都能得到滿足，而未曾動著一毫。姑且稱作隨緣赴感，而常處此座。比如我這個山僧接受法華寺的邀請，將要和大家告別，去宿松縣里開堂說法后，再回寺院。那麼，我到底離開這座了嗎？如果說離開了，那就是世俗的流佈。如果說沒有離開，又該如何見到這沒有離開的事實？莫非是無邊剎境，自他不隔于毫端，十世古今（過去、現在、未來），始終不離於當念。又莫非是一切無心，一時自然遍及嗎？如果這樣，正是掉棒打月，到

【English Translation】 English version: He could glorify his family. Probably because there are no forgeries of the 'Biluo Stele').

The 13th Generation, Chan Master Shuzhou Baiyun Shouduan

A descendant of Yangqi. A son of the Ge family of Hengyang. He studied calligraphy in his youth. Upon reaching adulthood, he was tonsured by Chan Master Chaling Yu. He went to visit Yangqi. Yangqi asked, 'Who is your teacher?' The master replied, 'Venerable Yu of Chaling.' Yangqi said, 'I heard that he had an awakening when he tripped while crossing a bridge and composed a very wonderful verse. Can you remember it?' The master recited, 'I have a bright pearl, long locked away by worldly dust. Today, the dust is gone and the light is born, illuminating myriad mountains and rivers.' Yangqi smiled and got up to leave. The master was stunned and couldn't sleep all night. At dawn, he consulted him. It was the end of the year. Yangqi said, 'Did you see the people performing the exorcism dance yesterday?' He said, 'I did.' Yangqi said, 'You are not as good as them.' The master was even more surprised and asked, 'Why is that?' Yangqi said, 'They love people's laughter, you fear people's laughter.' The master had a great awakening. He served Yangqi for a long time. Then he bid farewell to travel to Mount Lu. Chan Master Yuantong Ne recommended him to reside at Chengtian Temple, where he became very famous. Later, he moved to Fahua Temple, Longmen Temple, Xinghua Temple, and Haihui Temple. Wherever he went, the crowds gathered like clouds (Azaleas speak by the Wuling Stream, ten miles of peach blossoms dyed red with blood).

He addressed the assembly, saying, 'The Buddha's body fills the Dharma realm, universally appearing before all sentient beings. It responds to causes and conditions without missing any, and always abides in this Bodhi seat.' Everyone, how do you explain the principle of responding to causes and conditions? In the space of a finger snap, the faculties of all living beings on the entire earth can be satisfied at once, without moving a single hair. Let's just call it responding to causes and conditions, while always abiding in this seat. For example, this mountain monk has accepted the invitation of Fahua Temple and will bid farewell to everyone to go to Susong County to open a Dharma hall before returning to the monastery. So, have I left this seat or not? If you say I have left, then that is the propagation of worldly truth. If you say I have not left, how can you see the fact that I have not left? Could it be that the boundless Buddha-lands, self and other, are not separated by a hair's breadth, and the ten ages (past, present, and future) are always inseparable from the present moment? Or could it be that with all thoughts ceasing, everything is naturally pervasive at once? If so, it is like using a stick to strike the moon, reaching

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者里。直須悟始得。悟后更須遇人始得。若悟了遇人。當垂手方便之時。著著自有出身之路。若祇得干蘿菔頭底。不惟瞎卻學者眼。兼自己動便先傷鋒犯手。大眾須知。悟了遇人者。向十字街頭與人相逢。卻在千峰頂上握手。千峰頂上相逢。卻在十字街頭握手。所以山僧嘗有頌云。他人住處我不住。他人行處我不行。不是為人難共聚。大都緇素要分明。此事如萬仞崖頭放著手。便撲到底。只是捨命不得。熙寧五年示寂。嗣法六人(白雲抱珠。被楊岐一笑。直下如桶底脫。正是忽然通達了無礙。萬里山河現本光)。

第十四世蘄州五祖法演禪師

白雲嗣。綿州鄧氏子。年三十五。始棄家祝髮受具。往成都習唯識百法等論。因聞菩薩入見道時。智與理冥。境與神會。不分能證所證。外道難曰。既不分能證所證。卻以何為證。無能對者。師至彼救此義曰。如人飲水。冷暖自知。乃通其難。師曰。冷暖則可知矣。如何是知底事。遂往質本講。本講曰。汝欲明此。當往南方。扣傳佛心宗者。師即負笈出關。所見尊宿。無不以此咨決。所疑終不破。遂謁浮山遠禪師請益前話。遠云。我有個譬喻。說似你。你似個三家村裡賣柴漢子。把個匾擔橫在腰。向十字街頭。立地問人。中書堂今日商量甚麼事。師默計云。若如此大

【現代漢語翻譯】 現代漢語譯本 這裡，必須通過領悟才能獲得。領悟之後更需要遇到明師指點才能深入。如果領悟了又遇到明師，在施展方便法門的時候，處處都有出路。如果只是得到乾癟的蘿蔔頭，不僅會矇蔽學者的眼睛，自己稍有行動就會先傷及鋒芒。各位要知道，領悟了又遇到明師的人，在十字街頭與人相逢，卻又在千峰頂上握手。在千峰頂上相逢，卻又在十字街頭握手。所以老衲曾經作偈說：『別人居住的地方我不居住，別人行走的地方我不行走。不是因為為人難以相處，而是因為僧俗之間必須要分清楚。』這件事就像在萬仞懸崖邊放下手，就會直接跌落到底。只是不能捨棄性命。禪師在熙寧五年（1072年）圓寂。有六位嗣法弟子（白雲抱珠，被楊岐禪師一笑，頓時如桶底脫落，正是忽然通達了無礙，萬里山河顯現出本來的光明）。

第十四世 蘄州五祖法演禪師

是白雲禪師的嗣法弟子。俗姓鄧，是綿州人。三十五歲時，才捨棄家庭剃度出家，受具足戒。前往成都學習唯識、百法等論。因為聽到菩薩在入見道時，智慧與真理相合，境界與精神相會，不分能證和所證。有外道詰難說：『既然不分能證和所證，那用什麼來證明？』沒有人能回答。法演禪師到那裡解釋這個義理說：『如同人飲水，冷暖自知。』於是解決了這個難題。法演禪師說：『冷暖則可以知道，什麼是知底事呢？』於是前往請教本講法師。本講法師說：『你想要明白這個，應當前往南方，去拜訪傳佛心宗的人。』法演禪師就揹著書箱出關，所見到的尊宿，沒有不以此事請教的，但所疑惑的始終沒有解決。於是拜謁浮山遠禪師，請教之前的話。浮山遠禪師說：『我有個比喻，說給你聽。你就像個三家村裡賣柴的漢子，把扁擔橫在腰間，在十字街頭，站著問人，中書堂今天商量什麼事。』法演禪師默默地想，如果這樣大

【English Translation】 English version Here, one must attain it through enlightenment. After enlightenment, it is even more necessary to encounter a master to deepen understanding. If one is enlightened and encounters a master, when employing skillful means, there will be a way out in every situation. If one only obtains a dried radish head, it will not only blind the eyes of students, but also injure oneself with every move. You must know that those who are enlightened and encounter a master meet people at the crossroads, yet shake hands on the summit of a thousand peaks. Meeting on the summit of a thousand peaks, they shake hands at the crossroads. Therefore, this old monk once composed a verse: 'I do not dwell where others dwell, I do not walk where others walk. It is not that it is difficult to associate with people, but that monks and laypeople must be clearly distinguished.' This matter is like letting go on the edge of a ten-thousand-foot cliff, one will fall straight to the bottom. One just cannot give up one's life. The Chan master passed away in the fifth year of Xining (1072). He had six Dharma heirs (Baiyun Embracing Pearl, was laughed at by Yangqi, and immediately it was like the bottom of a bucket falling out, which is suddenly understanding and being unobstructed, and ten thousand miles of mountains and rivers reveal their original light).

The Fourteenth Generation: Chan Master Fayan of Wuzu Temple in Qizhou

A Dharma heir of Baiyun. His surname was Deng, and he was from Mianzhou. At the age of thirty-five, he abandoned his family, shaved his head, and received the full precepts. He went to Chengdu to study the Consciousness-Only and Hundred Dharmas treatises. Because he heard that when a Bodhisattva enters the Path of Seeing, wisdom and truth merge, and the realm and spirit meet, without distinguishing between the able and the object of proof. An outsider questioned, 'Since there is no distinction between the able and the object of proof, what is used to prove?' No one could answer. Chan Master Fayan went there to explain this meaning, saying, 'It is like a person drinking water, one knows whether it is cold or warm oneself.' Thus, he resolved the difficulty. Chan Master Fayan said, 'Cold and warm can be known, but what is the matter of knowing the bottom?' So he went to consult Dharma Master Ben. Dharma Master Ben said, 'If you want to understand this, you should go south and visit those who transmit the mind-seal of the Buddha.' Chan Master Fayan then carried his books and left the pass. None of the venerable elders he met did not ask about this matter, but his doubts were never resolved. So he visited Chan Master Yuan of Fushan and asked about the previous words. Chan Master Yuan said, 'I have a metaphor to tell you. You are like a firewood seller in a three-family village, with a carrying pole across your waist, standing at the crossroads, asking people, 'What is the Central Secretariat discussing today?'' Chan Master Fayan thought silently, if it is so great

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故未在。遠一日語師曰。吾老矣。恐虛度子光陰。可往依白雲。此老雖後生。吾未識面。但見其頌臨濟三頓棒話。有過人處。必能了子大事。師潸然禮辭。至白雲。遂舉僧問南泉摩尼珠話。請問。云叱之。師領悟。獻投機偈曰。山前一片閑田地。叉手叮嚀問祖翁。幾度賣來還自買。為憐松竹引清風。云特印可。令掌磨事。未幾云至。語師曰。有數禪客自廬山來。皆有悟入處。教伊說。亦說得有來繇。舉因緣問伊。亦明得。教伊下語。亦下得。祇是未在。師於是大疑。私自計曰。既悟了。說亦說得。明亦明得。如何卻未在。遂參究累日。忽然省悟。從前寶惜。一時放下。走見白雲。云爲手舞足蹈。師亦一笑而已。師后曰。吾因茲。出一身白汗。便明得下載清風。圓悟一日。請益臨濟四賓主怎生。師云也祇是個程限。是甚麼閑事。又云我者里。卻似馬前相樸。倒便休。師垂語曰。譬如水牯牛過窗欞。頭角四蹄都過了。因甚尾巴過不得。時山門有土木之役。躬往督之。且曰汝等勉力。吾不復來矣。歸丈室。淨髮澡身。迄旦。吉祥而化。是夕山摧石殞。四十里內。巖谷震吼。阇維舍利如雨。塔于東山之南。嗣法一十三人(門裡出身易。身里出門難。打破大唐無覓處。浮生穿鑿沒相干○古人不叨濫為人。亦不埋沒諸方眼目。如浮

山指五祖見白雲。真退己讓人萬中無一。使演公傾心其道。一撥投機。所謂朝來脫盡娘生褲。清風明月杖頭挑)。

第十五世成都府昭覺寺克勤佛果圓悟禪師

五祖嗣。彭州洛氏子。業儒。兒時日記千言。偶游妙寂寺。見佛書三複。悵然如獲舊物。曰予殆過去沙門也。即去家依自省祝髮。從文照通講說。又從敏行授楞嚴。俄得病瀕死。嘆曰諸佛涅槃正路。不在文句中。吾欲以聲求色見。宜其無以死也。遂棄去。至真覺勝禪師之席。勝方創背出血。指示師曰。此曹溪一滴也。師矍然。良久曰。道固如是乎。即徒步出蜀。首謁玉泉皓。次依金鑾信。大溈喆。黃龍心。東林度。僉指為法器。而晦堂稱他日臨濟一派屬子矣。最後見五祖。盡其機用。祖皆不諾。乃忿然而去。祖曰。待你著一頓熱病打時。方思量我在。師到金山。染傷寒困極。以平日見處試之。無得力者。追繹五祖之言。乃自誓曰。我病稍間。即歸五祖。病痊尋歸。祖一見而喜。令入侍者寮。方半月。會部使者解印還蜀。詣祖問道。祖曰提刑少年。曾讀小艷詩否。有兩句頗相近。頻呼小玉元無事。祇要檀郎認得聲。提刑應喏喏。祖曰且仔細。師適歸侍立次。問曰。聞和尚舉小艷詩。提刑會否。祖曰。他祇認得聲。師曰祇要檀郎認得聲。他既認得聲。為

【現代漢語翻譯】 現代漢語譯本： 山翁指點五祖，白雲禪師見到后，真正地退讓，將機會讓給別人，這種品德在萬人中也難得一見。使得演公（未標明含義）傾心於他的佛法。一撥投機分子，正如他們所說的『早上脫下娘生褲，清風明月挑在杖頭』，比喻徹底擺脫束縛，自由自在。

第十五世成都府昭覺寺克勤佛果圓悟禪師（1063-1135）：

是五祖法演（1024-1104）的嗣法弟子。俗姓洛，是彭州（今四川彭州市）人。年輕時學習儒學，小時候就能一天寫一千字的文章。有一次偶然遊覽妙寂寺，看到佛經，反覆閱讀，心中感到悵然，好像找到了舊物一樣，說『我大概是過去的出家人吧』。於是離開家，依從自省剃度出家，跟隨文照學習講解佛經，又跟隨敏行學習《楞嚴經》。不久得了重病，瀕臨死亡，嘆息說『諸佛涅槃的正路，不在文字語句中。我想要通過聲音來尋求顏色，這是不可能的，我應該會因此而死吧』。於是放棄學經，前往真覺勝禪師（未標明含義）的座席。勝禪師當時正在背上開瘡出血，指著瘡對他說『這就是曹溪（六祖慧能的道場）的一滴』。克勤佛果圓悟禪師驚醒，過了很久說『道本來就是這樣的嗎？』於是徒步走出四川，首先拜訪玉泉皓禪師（未標明含義），然後依從金鑾信禪師（未標明含義），大溈喆禪師（未標明含義），黃龍心禪師（未標明含義），東林度禪師（未標明含義），他們都認為他是可以繼承佛法的人才。而晦堂禪師（未標明含義）稱讚他說『將來臨濟宗（禪宗五家之一）這一派就屬於你了』。最後拜見五祖法演，用盡了他的機鋒和作用，五祖法演都不認可。於是克勤佛果圓悟禪師憤怒地離開了。五祖法演說『等你得一場熱病的時候，才會想起我』。克勤佛果圓悟禪師到達金山寺，感染了傷寒，非常困頓，用平時所學的佛法來驗證，沒有能夠從中得到幫助的。回想起五祖法演的話，於是自己發誓說『我病稍微好一點，就回去找五祖』。病好后就回去找五祖。五祖法演一見到他就很高興，讓他進入侍者寮。過了半個月，正好有部使者解除官印返回四川，去拜訪五祖法演問道。五祖法演說『提刑（官名）年輕的時候，讀過小艷詩嗎？有兩句詩很相近：頻呼小玉元無事，祇要檀郎認得聲。』提刑應聲答應。五祖法演說『你且仔細體會』。克勤佛果圓悟禪師正好回來侍立在旁邊，問道『我聽說和尚您舉了小艷詩，提刑領會了嗎？』五祖法演說『他只認識聲音』。克勤佛果圓悟禪師說『只要檀郎認得聲音，他既然認識聲音，為什麼說他沒有領會呢？』

【English Translation】 English version: Old Shan pointed out Wu Zu (Five Ancestors), and when Bai Yun (White Cloud) saw it, he truly retreated and gave the opportunity to others. Such virtue is rare even among ten thousand people. It made Yan Gong (not specified meaning) admire his Dharma. A group of speculators, as they say, 'In the morning, they take off the pants they were born in, and carry the clear breeze and bright moon on their staffs,' metaphorically meaning to completely get rid of constraints and be free and unrestrained.

The fifteenth generation, Keqin Foguo Yuanguo Chanshi (1063-1135) of Zhaojue Temple in Chengdu Prefecture:

He was a Dharma heir of Wu Zu Fayan (1024-1104). His secular surname was Luo, and he was from Pengzhou (now Pengzhou City, Sichuan). He studied Confucianism in his youth and could write a thousand words a day as a child. Once, he happened to visit Miaoji Temple and saw Buddhist scriptures. He read them repeatedly and felt a sense of loss in his heart, as if he had found something old. He said, 'I am probably a monk from the past.' So he left home and followed Zisheng to shave his head and become a monk. He followed Wenzhao to study and explain Buddhist scriptures, and also followed Minxing to study the Shurangama Sutra. Soon he became seriously ill and was on the verge of death. He sighed and said, 'The right path of Nirvana of all Buddhas is not in words and sentences. I want to seek color through sound, which is impossible, and I should die because of it.' So he gave up studying the scriptures and went to the seat of Zhenjue Sheng Chanshi (not specified meaning). Sheng Chanshi was having a sore on his back that was bleeding. He pointed to the sore and said to him, 'This is a drop from Cao Xi (the Sixth Patriarch Huineng's monastery).' Keqin Foguo Yuanguo Chanshi woke up and said after a long time, 'Is the Dao originally like this?' So he walked out of Sichuan and first visited Yuquan Hao Chanshi (not specified meaning), then followed Jinluan Xin Chanshi (not specified meaning), Dawei Zhe Chanshi (not specified meaning), Huanglong Xin Chanshi (not specified meaning), and Donglin Du Chanshi (not specified meaning). They all thought he was a talent who could inherit the Dharma. And Huitang Chanshi (not specified meaning) praised him and said, 'In the future, the Linji sect (one of the five schools of Chan Buddhism) will belong to you.' Finally, he visited Wu Zu Fayan and exhausted his wit and function, but Wu Zu Fayan did not approve. So Keqin Foguo Yuanguo Chanshi left in anger. Wu Zu Fayan said, 'When you get a fever, you will think of me.' Keqin Foguo Yuanguo Chanshi arrived at Jinshan Temple and contracted typhoid fever. He was very tired and used the Buddhist teachings he had learned to verify, but he could not get help from it. Recalling the words of Wu Zu Fayan, he vowed to himself, 'When my illness is slightly better, I will go back to Wu Zu.' After he recovered, he went back to Wu Zu. Wu Zu Fayan was very happy to see him and let him enter the attendant's room. After half a month, it happened that a commissioner was relieved of his official seal and returned to Sichuan. He visited Wu Zu Fayan and asked questions. Wu Zu Fayan said, 'Have you read Xiaoyan poems when you were young?' There are two lines that are very similar: 'Frequently calling Xiaoyu is nothing, just want Tanlang to recognize the voice.' The commissioner responded. Wu Zu Fayan said, 'You should carefully understand.' Keqin Foguo Yuanguo Chanshi happened to be back standing next to him and asked, 'I heard that you mentioned Xiaoyan poems, did the commissioner understand?' Wu Zu Fayan said, 'He only recognizes the voice.' Keqin Foguo Yuanguo Chanshi said, 'As long as Tanlang recognizes the voice, since he recognizes the voice, why do you say he didn't understand?'

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甚麼卻不是。祖曰如何是祖師西來意。庭前柏樹子聻。師忽有省。遽出。見雞飛上闌干鼓翅而鳴。復自謂曰。此豈不是聲。遂袖香入室通所得。呈偈曰。金鴨香銷錦繡幃。笙歌叢里醉扶歸。少年一段風流事。祇許佳人獨自知。祖曰。佛祖大事。非小根劣品所能造詣。吾助汝喜。祖遍謂山中耆舊曰。我侍者參得禪也。繇此所至推為上首(任他深如滄海。亦要掀翻。更有高似青天。也須打落)。

示隆知藏。五祖老師。平生孤峻。少許可人。干嚗嚗地壁立。只靠此一著。常自云。如倚一座須彌山。豈可落虛弄滑頭。謾人把個沒滋味鐵酸饀。劈頭拈似學者令咬嚼。須待渠桶底子脫。喪卻如許惡知惡見。胸次不掛絲毫。透得淨盡。始可下手鍛鍊。方禁得拳踢。然後示以金剛王寶劍。度其果能踐履負荷。凈然無一事。山是山。水是水。更應轉向那邊千聖羅籠不肯住處。便契乃祖以來。傳持正法眼藏。及至應用為物。仍當驅耕夫牛。奪饑人食。證驗得十成無滲漏。即是本家道流也。摩竭提國。親行此令。少林面壁。全提正宗。而時流錯認。遂尚泯默。以為無縫罅。無摸索。壁立萬仞。殊不知本分事。但恣情識摶量。便為高見。此大病也。巖頭云。只露目前些子個。如擊石火。閃電光。若構不得。不用疑著。此是向上人行履處

【現代漢語翻譯】 現代漢語譯本 什麼卻不是。祖師問道：『如何是祖師西來意？』（達摩祖師從西方來到中國的真正意圖是什麼？）趙州禪師回答說：『庭前柏樹子。』（庭院前的柏樹。）禪師忽然有所領悟，急忙出去，看見雞飛上欄桿，拍打翅膀鳴叫。又自言自語地說：『這難道不是聲嗎？』於是拿著香進入房間，將自己領悟的道理告訴了祖師，並呈上偈語說：『金鴨香銷錦繡幃，笙歌叢里醉扶歸。少年一段風流事，只許佳人獨自知。』（金鴨香爐里的香燃盡了，華麗的錦繡帷帳低垂，在笙歌喧鬧中，醉醺醺地被人攙扶著回家。年少時風流韻事，只允許心愛的美人獨自知曉。）祖師說：『佛祖的大事，不是小根器、低劣品性的人所能達到的。我為你感到高興。』祖師遍告山中的老修行們說：『我的侍者參透了禪。』因此，趙州禪師所到之處都被推為上首。（任他深如滄海，也要掀翻；更有高似青天，也須打落。）

示隆知藏：五祖老師（五祖弘忍，禪宗五祖）平生孤傲嚴峻，很少認可別人。像乾巴巴的墻壁一樣壁立，只靠著這一著。常常自己說：『如倚一座須彌山（佛教中的聖山），豈可落虛弄滑頭，謾人把個沒滋味鐵酸餡，劈頭拈似學者令咬嚼。』（就像依靠著一座須彌山，怎麼可以落入虛無，耍滑頭，欺騙人，把一個沒有滋味的鐵酸餡，劈頭蓋臉地扔給學者，讓他們去咬嚼。）必須等到他桶底脫落，喪失了許多惡知惡見，胸中不掛一絲一毫，透徹乾淨，才可以下手鍛鍊，才禁得住拳打腳踢，然後向他展示金剛王寶劍（比喻智慧），考察他是否能夠真正地踐行和承擔，清凈無染，山是山，水是水，更應該轉向那邊千聖羅籠不肯住處，便契乃祖以來，傳持正法眼藏。（與歷代祖師相契合，傳承正法眼藏。）等到應用時，仍然應當驅使耕夫的牛，奪走飢餓人的食物，驗證得十分徹底，沒有絲毫遺漏，就是本家道流了。摩竭提國（古代印度的一個國家，佛教的興盛之地）的祖師們，親自實行這個命令。少林寺面壁（達摩祖師在少林寺面壁九年），完全提倡正宗。而現在的世俗之人卻錯誤地認為，於是崇尚泯滅，以為沒有縫隙，沒有摸索，壁立萬仞，殊不知本分事，但恣情識摶量，便為高見，此大病也。（不知道自己的本分事，只是放縱自己的情識去揣測衡量，就認為是高明的見解，這是大毛病。）巖頭禪師說：『只露目前些子個，如擊石火，閃電光，若構不得，不用疑著，此是向上人行履處。』（只顯露出眼前這一點點，就像擊石的火花，閃電的光芒，如果領會不到，也不用懷疑，這是向上之人修行的地方。）

【English Translation】 English version What is not. The Patriarch asked: 'What is the meaning of the Patriarch's coming from the West?' (What is the true intention of Bodhidharma, the Patriarch, coming to China from the West?) Zhaozhou Chan Master replied: 'The cypress tree in front of the courtyard.' The Master suddenly had an epiphany, rushed out, and saw a chicken flying onto the railing, flapping its wings and crowing. He muttered to himself: 'Isn't this sound?' So he took incense into the room, communicated what he had realized, and presented a verse saying: 'The golden duck incense burns out in the embroidered curtain, drunk and helped home from the midst of songs and dances. A romantic affair of youth, only allowed the beautiful woman to know alone.' The Patriarch said: 'The great matter of the Buddhas and Patriarchs cannot be achieved by those of small roots and inferior qualities. I am happy for you.' The Patriarch told the old practitioners in the mountain: 'My attendant has penetrated Chan.' Therefore, wherever Zhaozhou Chan Master went, he was regarded as the foremost. (No matter how deep it is like the vast sea, it must be overturned; even if it is as high as the blue sky, it must be knocked down.)

Showing to Zhi-zang: Teacher Wuzu (Hongren, the Fifth Patriarch of Zen) was solitary and stern throughout his life, rarely approving of others. Like a dry, hard wall standing upright, relying only on this one point. He often said to himself: 'Like leaning on a Mount Sumeru (the sacred mountain in Buddhism), how can one fall into emptiness, play tricks, deceive people by throwing a tasteless, iron-sour filling at scholars and making them chew it?' One must wait until the bottom of the bucket falls out, lose so many evil knowledge and views, have nothing hanging in the chest, be thoroughly clean, then one can start to practice, then one can withstand punches and kicks, and then show him the Vajra King Sword (a metaphor for wisdom), examine whether he can truly practice and bear it, be pure and spotless, the mountain is the mountain, the water is the water, and should turn to the place where thousands of sages refuse to stay, then he will be in harmony with the ancestors and transmit the Eye Treasury of the True Dharma. When it comes to application, one should still drive the ox of the farmer, take away the food of the hungry, verify it thoroughly, without any leakage, that is the Taoist of this family. The Patriarchs of Magadha (an ancient Indian kingdom, the land where Buddhism flourished) personally carried out this order. Wall-gazing at Shaolin (Bodhidharma faced the wall for nine years at Shaolin Temple), fully advocating the orthodox tradition. But the people of the world mistakenly think, so they advocate annihilation, thinking that there is no gap, no groping, standing upright like ten thousand ren, not knowing one's own duty, but indulging in emotional knowledge and speculation, and considering it a high opinion, this is a big disease. Yantou Chan Master said: 'Only reveal a little bit of what is in front of you, like a spark from striking a stone, a flash of lightning, if you can't understand it, don't doubt it, this is the place where upward people practice.'

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。趙州喫茶去。秘魔巖擎杈。雪峰輥毬。禾山打鼓。俱胝一指。歸宗拽石。玄沙未徹。德山棒。臨濟喝。並是透頂透底。直截剪斷葛藤。大機大用。千差萬別。會歸一源。可以與人解粘去縛。若隨語作解。即須與本分草料。如十斛驢乳。只以一滴師子乳滴。悉皆迸散。要腳下傳持。相繼錦遠。末後一句。始到牢關。誠哉是言。透脫死生。提持正令。全是此個時節。惟踏著上頭關棙子底。便諳悉也(佛果問五祖云。二祖覓心了不可得。畢竟如何。五祖道。須自參始得。這些好處。別人為汝著力不得。參來參去。忽因聞檀郎認得聲。倏然桶底脫。庭前柏樹子也透。麻三斤也是。玄沙蹉過也是。睦州擔板也是。不落因果也是。不昧因果也是。三乘十二分教。二六時中。眼裡耳里。乃至鐘鳴鼓響。驢鳴犬吠。無非這個訊息)。

示杲書記。臨濟正宗。自馬師黃檗闡大機大用。脫羅籠。出窠臼。虎驟龍馳。星飛電激。卷舒擒縱。皆據本分。綿綿的的。到興化風穴。唱愈高。機愈峻。西河弄師子。霜華奮金剛王。非深入閫奧。親受印記。莫知端倪。大抵負沖天氣宇。格外提持。不戰屈人兵。殺人不眨眼。尚未彷彿其趣向。況移星換斗。轉天輪。回地軸耶。是故示三玄三要。四料簡。四賓主。金剛王寶劍。踞地師子。一喝不作

【現代漢語翻譯】 現代漢語譯本： 趙州（禪師名）喫茶去。秘魔巖（地名）擎杈。雪峰（禪師名）輥毬。禾山（地名）打鼓。俱胝（禪師名）一指。歸宗（地名）拽石。玄沙（禪師名）未徹。德山（禪師名）棒。臨濟（禪師名）喝。這些都是透頂透底，直截剪斷葛藤，大機大用，千差萬別，會歸一源，可以幫人解開束縛。如果隨語言文字作解釋，那就需要給與本分的草料。比如十斛驢乳，只要一滴獅子乳滴入，全部都會迸散。要腳下傳持，相繼綿遠，末後一句，才算到達牢關。誠然是這樣，透脫生死，提持正令，全在此個時節。只有踏著上頭關棙子底，才能諳悉。（佛果問五祖說：『二祖覓心了不可得，到底如何？』五祖說：『必須自己參悟才能明白。這些好處，別人無法為你著力。』參來參去，忽然因為聽到檀郎認得聲，倏然桶底脫落，庭前柏樹子也透徹，麻三斤也是，玄沙錯過也是，睦州擔板也是，不落因果也是，不昧因果也是，三乘十二分教，二六時中，眼裡耳里，乃至鐘鳴鼓響，驢鳴犬吠，無非都是這個訊息）。

給杲書記的開示：臨濟正宗，自從馬師（馬祖道一禪師）黃檗（黃檗希運禪師）闡揚大機大用，脫離羅網，超出窠臼，如虎驟龍馳，星飛電激，卷舒擒縱，都依據本分。綿綿不斷地，到興化（興化存獎禪師）風穴（風穴延沼禪師），唱得愈高，機鋒愈峻。西河（地名）弄獅子，霜華奮金剛王，非深入堂奧，親身接受印記，無法得知端倪。大抵要負有沖天氣宇，格外提持，不戰而屈人之兵，殺人不眨眼，尚未能彷彿其趣向，何況是移星換斗，轉天輪，回地軸呢？因此開示三玄三要，四料簡，四賓主，金剛王寶劍，踞地師子，一喝不作

【English Translation】 English version: Zhaozhou (Zen master's name) goes to drink tea. Mimo Rock (place name) holds a staff. Xuefeng (Zen master's name) rolls a ball. Heshan (place name) beats a drum. Juzhi (Zen master's name) raises a finger. Guizong (place name) drags a stone. Xuansha (Zen master's name) is not thorough. Deshan (Zen master's name) uses a stick. Linji (Zen master's name) shouts. All of these are thorough from top to bottom, directly cutting through entanglements, great function and great application, myriad differences, converging to one source, capable of helping people untie bonds. If one interprets according to the words, then one must be given the basic fodder. For example, ten bushels of donkey milk, with just one drop of lion's milk, will all be scattered. It must be transmitted and held on foot, continuing far into the future. Only the last sentence reaches the firm gate. Truly, it is said, transcending birth and death, upholding the correct decree, all is in this moment. Only by stepping on the top latch can one become familiar with it. (Foguo asked Wuzu, 'The Second Patriarch sought his mind and could not find it, what is it ultimately?' Wuzu said, 'You must investigate it yourself to understand. These benefits, others cannot exert effort for you.' Investigating again and again, suddenly upon hearing the voice of the beloved, the bottom of the bucket falls out, the cypress tree in the courtyard is also penetrated, three pounds of flax is also, Xuansha missing the point is also, Muzhou carrying a plank is also, not falling into cause and effect is also, not being ignorant of cause and effect is also, the three vehicles and twelve divisions of teachings, at all times, in the eyes and ears, even the sound of bells and drums, the braying of donkeys and barking of dogs, are all nothing but this message).

Instruction to Secretary Gao: The Linji (Rinzai) lineage, since Mazu (Mazu Daoyi) and Huangbo (Huangbo Xiyun) expounded great function and great application, breaking free from nets, going beyond the nest, like tigers leaping and dragons rushing, stars flying and lightning flashing, contracting and expanding, seizing and releasing, all according to one's inherent nature. Continuously, to Xinghua (Xinghua Cunjiang) and Fengxue (Fengxue Yanzhao), the singing becomes higher, the sharpness becomes more acute. The lion playing in Xihe (place name), the frost flower wielding the Vajra King, unless deeply entering the inner chambers, personally receiving the seal, one cannot know the slightest clue. Generally, one must bear the spirit of soaring to the sky, extraordinary upholding, subduing the enemy without fighting, killing without blinking an eye, one has not yet even faintly grasped its inclination, how much more so to move stars and change constellations, turn the wheel of heaven, and reverse the axis of the earth? Therefore, he demonstrates the three mysteries and three essentials, the four discriminations, the four guests and hosts, the Vajra King sword, the lion crouching on the ground, a shout does not make

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一喝用。探竿影草。一喝分賓主。照用一時行。許多落索。多少學家。摶量註解。殊不知我王庫內無如是刀。弄將出來看底。只眨得眼。須是他上流契證。驗認正按旁提。須還本分種草。豈假梯媒。要扶荷正宗。提持宗眼。須是透頂透底。徹骨徹髓。不涉廉纖。迥然獨脫。然後的的相承。繼他馬祖百丈首山楊岐。不為參竊爾。紹興五年八月示微恙。趺坐。書偈遺眾。投筆而逝。茶毗。舌齒不壞。舍利五色無數。塔于昭覺寺側。嗣法三十一人(一聲喚醒千秋夢。無限風光更屬誰。舉目瞭然非外物。月明依舊照花枝)。

第十六世平江虎丘紹隆禪師

昭覺嗣。和州含山人也。九歲出家于佛慧院。既長遊方。初謁長蘆信禪師。得其大略。有傳佛果語至者。師讀之。嘆曰。想酢生液。雖未澆腸沃胃。要且使人慶快。第恨未聆謦欬耳。遂由寶峰。依湛堂。客黃龍。扣死心禪師。次謁佛果。一日入室。果問曰。見見之時。見非是見。見猶離見。見不能及。舉拳曰還見么。師曰見。果曰頭上安頭。師聞脫然契證。果叱曰見個甚麼。師曰竹密不妨流水過。果肯之。尋俾掌藏教。有問佛果曰。隆藏主。柔易若此。何能為哉。果曰瞌睡虎耳。后郡守李公光。延居彰教。次徙虎丘。道大顯著。上堂曰。凡有展托。盡落今時。不展

不託墮坑落塹。直饒風吹不入。水灑不著。揀點將來。自救不了。豈不見道。直似寒潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。拈拄杖劃一劃曰。劃斷古人多年葛藤。紹興丙辰逝。塔全軀于寺西南。嗣法一人(佛果為紹隆。向歷落地。拈出吹毛劍。纖悉俱斬。隆師尋避無地。亦火里蝍蟟銜月走也)。

第十七世明州天童應庵曇華禪師

虎丘嗣。蘄州江氏子。生而奇杰。不類凡兒。年十七。依于東禪剃髮。首謁遂和尚。略得染指法味。於是遍參知識。靡所契證。聞佛果住云居。煅煉學者。師往禮依侍。果乃痛與錐劄。值果返蜀。指見虎丘隆禪師。侍一載頓明大事。已而訪此庵元。命分座。於是開堂妙嚴。遷歸宗。時大慧在梅陽。有僧傳師示眾語。大慧見之極口稱歎。復寄偈曰。坐斷金輪第一峰。千妖百怪盡潛蹤。年來又得真訊息。報道楊岐正脈通。當時與大慧同稱為二甘露門。常誡徒曰。衲僧家。著草鞋住院。何啻如蚖蛇戀窟乎。隆興改元六月化。塔全身於本山。嗣法一人(機關破盡一時休。自此歸家得自由。干戈卸盡狼煙息。太平無事臥虎丘)。

第十八世明州天童密庵咸杰禪師

應庵嗣。福州鄭氏子。其母夢廬山老僧入舍。遂舉師。自幼穎異過人。及壯剃髮進具

【現代漢語翻譯】 現代漢語譯本： 不至於墮入坑塹之中。即使風吹不進，水潑不著，精挑細選出來，也無法自救。豈不見古人說道，就像寒潭中的月影，靜夜裡的鐘聲，隨著敲擊而不會減少，觸碰波瀾也不會消散，這仍然是生死輪迴的事情。拿起拄杖劃一下說：『劃斷古人多年的葛藤。』紹興丙辰年（1136年）逝世，全身舍利塔建在寺廟西南。嗣法弟子一人（佛果禪師認為紹隆禪師，向來灑脫不羈，拿出吹毛劍，細微之處都斬斷。隆禪師尋找躲避的地方，也如同火里的蝍蟟一樣銜著月亮逃走）。

第十七世明州天童應庵曇華禪師

是虎丘禪師的嗣法弟子。蘄州江氏之子，生來就奇特傑出，不像普通的兒童。十七歲時，在東禪寺剃髮。首先拜訪遂和尚，略微領悟到一些佛法的滋味。於是遍參各位知識，沒有得到真正的契合和證悟。聽說佛果禪師住在云居山，錘鍊學人，應庵曇華禪師前去禮拜依侍。佛果禪師嚴厲地用錐子刺痛他。適逢佛果禪師返回四川，就指引他去見虎丘隆禪師。侍奉一年後，頓悟大事。之後拜訪此庵元禪師，被命令分座說法。於是在妙嚴寺開堂說法，后遷往歸宗寺。當時大慧禪師在梅陽，有僧人傳達應庵曇華禪師的開示語，大慧禪師看到后極力稱讚。又寄了一首偈子說：『坐斷金輪第一峰，千妖百怪盡潛蹤。年來又得真訊息，報道楊岐正脈通。』當時與大慧禪師一同被稱為二甘露門。常常告誡弟子說：『衲僧家，穿著草鞋住在寺院裡，何止像是蠑螈蛇依戀洞穴呢？』隆興改元（1163年）六月圓寂，全身舍利塔建在本山。嗣法弟子一人（機關算盡一時休，從此歸家得自由。干戈卸盡狼煙息，太平無事臥虎丘）。

第十八世明州天童密庵咸杰禪師

是應庵曇華禪師的嗣法弟子。福州鄭氏之子，他的母親夢見廬山的老僧進入家中，於是生下了密庵咸杰禪師。從小就聰明穎悟，超過常人。長大后剃髮受戒。

【English Translation】 English version: He did not fall into pits or trenches. Even if the wind could not blow in and water could not splash on him, even if he was carefully selected, he could not save himself. Have you not heard it said that it is like the moon's reflection in a cold pool, the sound of a bell in a quiet night, which does not diminish with striking and does not dissipate with waves, yet it is still a matter of the shore of birth and death. He picked up his staff and drew a line, saying, 'Cut off the ancient people's many years of entanglement.' He passed away in the year of Bingchen (1136) during the Shaoxing reign. His complete body pagoda was built in the southwest of the temple. He had one Dharma heir (Zen Master Foguo considered Zen Master Shaolong to be free and unrestrained, took out the hair-splitting sword, and cut off every detail. Zen Master Long sought a place to hide, also like a scorpion in the fire running with the moon in its mouth).

The Seventeenth Generation: Zen Master Ying'an Tanhua of Tiantong Temple, Mingzhou

He was a Dharma heir of Zen Master Huqiu. He was the son of the Jiang family of Qizhou, born extraordinary and outstanding, unlike ordinary children. At the age of seventeen, he shaved his head at Dongchan Temple. He first visited Abbot Sui and gained a slight taste of the Dharma. Then he visited various teachers, but did not attain true accord and realization. Hearing that Zen Master Foguo resided at Yunju Mountain, forging scholars, Zen Master Ying'an Tanhua went to pay homage and serve him. Zen Master Foguo severely pricked him with an awl. When Zen Master Foguo returned to Sichuan, he directed him to see Zen Master Long of Huqiu. After serving for a year, he suddenly understood the great matter. Later, he visited Zen Master C庵 Yuan and was ordered to share the seat and preach. Thus, he opened the Dharma hall at Miaoyan Temple and later moved to Guizong Temple. At that time, Zen Master Dahui was at Meiyang. A monk transmitted Zen Master Ying'an Tanhua's words of instruction, and Zen Master Dahui praised them greatly upon seeing them. He also sent a verse saying, 'Sitting firmly on the first peak of the Golden Wheel, a thousand demons and monsters hide their tracks. In recent years, I have gained true news, reporting that the Yangqi lineage is flowing correctly.' At that time, he and Zen Master Dahui were jointly called the Two Gates of Sweet Dew. He often warned his disciples, 'For a monk, living in a temple wearing straw sandals is no different from a newt snake clinging to its cave.' He passed away in June of the first year of the Longxing reign (1163). His complete body pagoda was built on this mountain. He had one Dharma heir (All schemes exhausted, rest for a moment, from now on, return home and gain freedom. Weapons and armor unloaded, the smoke of war ceases, peace reigns, lying down on Huqiu).

The Eighteenth Generation: Zen Master Mi'an Xianjie of Tiantong Temple, Mingzhou

He was a Dharma heir of Zen Master Ying'an Tanhua. He was the son of the Zheng family of Fuzhou. His mother dreamed of an old monk from Mount Lu entering her house, and then she gave birth to Zen Master Mi'an Xianjie. From a young age, he was intelligent and insightful, surpassing ordinary people. When he grew up, he shaved his head and received the precepts.

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。遍參知識。最後謁應庵華和尚于衢州明果庵。一日問曰。如何是正法眼。答曰破沙盆。應庵頷之。說偈曰。大徹投機句。當陽廓頂門。相逢今四載。徴詰洞無痕。雖未付缽袋。氣宇吞乾坤。卻把正法眼。喚作破沙盆。此行將省覲。切忌便跺跟。吾有末後句。待歸要汝遵。

后出世住衢州烏巨。次遷祥符。蔣山。華藏。未幾奉詔住徑山。及靈隱。嗣法七人(巨賈通商到海門。傾家買個破砂盆。歸來到處夸奇特。十字街頭笑殺人)。

第十九世破庵先禪師

密庵嗣。廣安王氏子。后出世。上堂云。不是心。不是佛。不是物。忍俊不禁。為諸人作個撇脫。拈拄杖卓一下云。流水暗消溪畔石。勸人除卻是非難。嗣法三人(示楞嚴座主偈曰。見猶離見非真見。還盡八還無可還。木落秋空山骨露。不知誰識老瞿曇)。

第二十世徑山無準師範禪師

破庵嗣。生雍氏。蜀之梓州人也。九歲依陰平山道欽出家。初請益成都老宿名堯者。坐禪之法。堯曰。禪是何物。坐底是誰。師晝夜體究。一日如廁。提前話有省。次謁育王佛照禪師。照問何處人。師曰劍州。照曰帶得劍來么。師隨聲便喝。照笑之。至靈隱破庵先禪師。居第一座。一日遊石筍庵。師隨侍。有道者問曰。胡孫子捉不住。愿垂開示。破庵曰

【現代漢語翻譯】 現代漢語譯本： 遍訪各地名師，最後在衢州明果庵拜見應庵華和尚。一天，他問道：『如何是正法眼？』應庵回答說：『破沙盆。』應庵點頭認可，並作偈語說：『大徹大悟的投機之句，在當陽之處敞開頂門。相逢至今已四年，考察詢問毫無痕跡。雖然還未交付衣缽，但氣宇卻能吞沒乾坤。卻把正法眼，叫做破沙盆。此行將要省親覲見，切記不要輕易離開。我還有最後一句，待你回來要你遵從。』 之後出世，住在衢州烏巨，之後遷到祥符、蔣山、華藏。不久奉詔住在徑山和靈隱。得法弟子七人（巨賈通商到海門，傾家蕩產買個破砂盆。歸來到處誇耀奇特，十字街頭笑煞人）。 第十九世 破庵先禪師 密庵的嗣法弟子，廣安王氏之子。之後出世，上堂說法：『不是心，不是佛，不是物，忍不住笑了出來。』為各位做一個了斷。拿起拄杖敲了一下說：『流水暗暗消磨溪邊的石頭，勸人除去是非之難。』得法弟子三人（示楞嚴座主偈語說：『見猶離見非真見，還盡八還無可還。木落秋空山骨露，不知誰識老瞿曇（佛陀的別稱）』）。 第二十世 徑山無準師範禪師 破庵的嗣法弟子，生於雍氏，是蜀地梓州人。九歲時依從陰平山道欽出家。最初向成都的老修行堯請教坐禪的方法。堯說：『禪是什麼東西？坐著的是誰？』師範晝夜體悟，一天上廁所，因提前的話語而有所領悟。之後拜見育王佛照禪師。佛照問：『哪裡人？』師範說：『劍州。』佛照說：『帶得劍來么？』師範隨聲便喝。佛照笑了笑。到靈隱拜見破庵先禪師，擔任第一座。一天遊覽石筍庵，師範隨侍在側。有道士問道：『胡孫子（指心猿）捉不住，愿您開示。』破庵說：

【English Translation】 English version: He visited various renowned teachers, and finally met Venerable Ying'an Hua at Mingguo Hermitage in Quzhou. One day, he asked: 'What is the true Dharma eye?' Ying'an replied: 'A broken sand basin.' Ying'an nodded in agreement and composed a verse saying: 'A thoroughly enlightened opportunistic phrase, opens the crown of the head in the bright sun. We have met for four years now, examining and questioning without a trace. Although the robe and bowl have not yet been passed on, the spirit can swallow the universe. Yet the true Dharma eye, is called a broken sand basin. This trip will be to visit relatives, remember not to leave easily. I have a final phrase, to be followed when you return.' Later, he emerged into the world, residing at Wuju in Quzhou, and then moved to Xiangfu, Jiangshan, and Huazang. Soon after, he was summoned to reside at Jingshan and Lingyin. He had seven Dharma heirs (A wealthy merchant trading to Haimen, spent his fortune to buy a broken sand basin. Returning home, he boasted of its uniqueness everywhere, causing laughter in the streets). Nineteenth Generation: Zen Master Po'an Xian A Dharma heir of Mi'an, son of the Wang family of Guang'an. Later, he emerged into the world, giving a Dharma talk: 'It is not mind, it is not Buddha, it is not a thing, I can't help but laugh.' To make a clean break for everyone. He picked up his staff and struck it once, saying: 'The flowing water silently erodes the stones by the stream, advising people to remove the difficulty of right and wrong.' He had three Dharma heirs (He showed the lecturer of the Shurangama Sutra a verse saying: 'Seeing while separating from seeing is not true seeing, returning all eight returns, there is nothing left to return. The trees shed their leaves, the mountain bones are exposed in the autumn sky, who knows the old Gautama (another name for Buddha)?'). Twentieth Generation: Zen Master Wuzhun Shifan of Jingshan A Dharma heir of Po'an, born in Yongshi, a native of Zizhou in Shu. At the age of nine, he left home to become a monk under Daoqin of Yinping Mountain. Initially, he sought instruction from an old practitioner named Yao in Chengdu on the method of Zazen. Yao said: 'What is Zen? Who is sitting?' Shifan contemplated day and night, and one day, while using the toilet, he had an awakening due to the previous words. Later, he visited Zen Master Fozhao of Yuwang. Fozhao asked: 'Where are you from?' Shifan said: 'Jianzhou.' Fozhao said: 'Did you bring your sword?' Shifan shouted in response. Fozhao smiled. He went to Lingyin to visit Zen Master Po'an Xian, serving as the first seat. One day, while visiting Shisun Hermitage, Shifan accompanied him. A Taoist asked: 'The monkey mind (referring to the restless mind) cannot be caught, I wish you would enlighten me.' Po'an said:

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。用捉他作么。如風吹水。自然成紋。師在傍忽大悟。異日開堂。拈香遂嗣破庵先禪師焉。嘗受詔住徑山。賜師號曰佛鑒禪師。宋淳祐己酉三月十五日示寂。其徒請遺偈。乃執筆書云。來時空索索。去也赤條條。要更問端的。天臺有石橋。移頃而逝。塔全身於圓照庵。嗣法九人(吹毛寶劍利鋒铓。喝震如雷孰敢當。及至破家窮徹骨。通身脫白杳無光)。

第二十一世仰山雪巖祖欽禪師

無準嗣。師初參鐵橛遠。次參天目禮。禮公為松源嫡子。師敬慕之。懷香造其室。禮曰。汝豈不見臨濟三度問黃檗佛法的的大意。三遭痛棒。末後向大愚肋下筑三拳。道原來黃檗佛法無多子。汝但恁么看。師不喜而出。依舊自作主意。每常坐禪。一日才上蒲團。面前豁然一開。如地陷一般。自此目前凈裸裸地。半月餘日。動相不生。然于中夜睡著。無夢無想。無聞無見之地。又卻打作兩橛。凡古人公案。有義路可以咬嚼者。則理會得下。無義路如銀山鐵壁者。卻都不會。故雖在徑山無準和尚會下多年。每遇入室舉主人公。便可打個𨁝跳。若舉衲僧巴鼻。佛祖爪牙。更無有下口處。如是十年。不得徹悟後過浙東天目兩山依住。一日佛殿前行忽然抬眸。見一株古柏。觸著向來所得境界。和底一時飏下。礙膺之物。撲然而散。自謂

【現代漢語翻譯】 現代漢語譯本：用捉他做什麼呢？就像風吹過水麵，自然形成波紋一樣。禪師在旁邊突然大悟。後來開堂講法，於是繼承了破庵先禪師的衣缽。曾經接受皇帝的詔令，住持徑山寺，被賜予『佛鑒禪師』的稱號。宋朝淳祐己酉年（1249年）三月十五日圓寂。他的弟子們請求留下遺偈，於是他拿起筆寫道：『來時空空蕩蕩，去也赤條條。想要再問究竟，天臺山有石橋。』寫完不久就去世了，全身被安葬在圓照庵的塔中。有九人繼承了他的法脈（吹毛寶劍鋒利無比，一聲怒喝如雷貫耳，誰敢抵擋？等到家破人亡，徹底窮困潦倒時，才通身脫落，一片空明，什麼都沒有了）。 第二十一世仰山雪巖祖欽禪師 是無準禪師的嗣法弟子。禪師最初參訪鐵橛遠禪師，後來參訪天目禮禪師。禮禪師是松源禪師的嫡傳弟子。禪師非常敬佩他，帶著香前往他的住所。禮禪師說：『你難道沒聽說臨濟禪師三次問黃檗禪師佛法的大意，結果三次遭到痛打，最後向大愚禪師的肋下打了三拳，說道原來黃檗佛法沒什麼了不起的。你只要這樣去看就行了。』禪師聽了並不高興，就離開了，依舊按照自己的主意修行。他經常坐禪，一天剛坐上蒲團，面前忽然豁然開朗，好像地陷了一樣。從此眼前一片清凈，半個多月的時間裡，沒有妄念生起。然而到了半夜睡著時，進入了無夢無想、無聞無見的境界，又好像被打成了兩截。凡是古人的公案，有義理可以推敲的，就能理解；沒有義理，像銀山鐵壁一樣的，卻一點都不懂。所以雖然在徑山無準和尚的門下多年，每次入室請教，提起主人公，就好像可以打個跟頭躲開；如果提起衲僧的根本，佛祖的爪牙，就更無從下手。像這樣過了十年，沒有徹底領悟。後來到浙東天目山兩座寺廟依止修行。一天在佛殿前行走，忽然抬頭看見一棵古柏樹，觸動了向來所得的境界，和盤托出，一時之間全部放下。梗在胸中的東西，撲的一聲散開了，自認為

【English Translation】 English version: What's the use of catching him? Like the wind blowing across the water, naturally forming ripples. The Chan master suddenly had a great enlightenment beside him. Later, he opened a hall to preach and then inherited the mantle of Chan Master Po'an Xian. He once received an imperial edict to reside at Jingshan Temple and was granted the title 'Chan Master Fojian'. He passed away on the fifteenth day of the third month of the Jiyou year of the Chunyou reign of the Song Dynasty (1249 AD). His disciples requested a farewell verse, so he picked up a pen and wrote: 'Coming empty-handed, leaving stark naked. If you want to ask further, there is a stone bridge on Mount Tiantai.' He passed away shortly after writing. His whole body was enshrined in a pagoda at Yuanzhao Hermitage. Nine people inherited his Dharma (A hair-splitting sword is sharp and keen; a roar shakes like thunder, who dares to resist? When the family is ruined and utterly impoverished, the whole body is shed, pure and bright, with nothing left). Twenty-first Generation: Chan Master Xuanyan Zuqin of Yangshan He was a Dharma heir of Wuzhun. The master initially visited Chan Master Tieju Yuan, and later visited Chan Master Tianmu Li. Chan Master Li was the direct disciple of Chan Master Songyuan. The master greatly admired him and went to his residence with incense. Chan Master Li said, 'Haven't you heard that Chan Master Linji asked Chan Master Huangbo three times about the great meaning of the Buddha-dharma, and was beaten painfully three times? Finally, he punched Chan Master Dayu three times in the ribs, saying that Huangbo's Buddha-dharma was nothing special. You just need to look at it that way.' The master was not pleased and left, still following his own ideas. He often practiced meditation. One day, as soon as he sat on the futon, his mind suddenly opened up, as if the ground had collapsed. From then on, everything before his eyes was clear and pure. For more than half a month, no delusive thoughts arose. However, when he fell asleep in the middle of the night, he entered a state of no dreams, no thoughts, no hearing, and no seeing, as if he had been cut in two. He could understand the ancient cases that had logical reasoning to chew on, but he could not understand those that had no logical reasoning, like silver mountains and iron walls. Therefore, although he had been under the tutelage of Abbot Wuzhun of Jingshan Temple for many years, whenever he entered the room and was asked about the main character, he felt like he could dodge it. If he was asked about the fundamentals of a monk or the claws and teeth of the Buddhas and patriarchs, he would have no way to answer. After ten years of this, he had not achieved complete enlightenment. Later, he went to live in two temples on Mount Tianmu in eastern Zhejiang. One day, while walking in front of the Buddha hall, he suddenly looked up and saw an ancient cypress tree, which touched the state he had attained in the past. He completely let go of everything at once. The things that were stuck in his chest scattered with a 'poof' sound, and he thought to himself

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如暗室中。在白日之下走一轉相似。方始得見徑山老人立地處。正好三十拄杖。師后出世潭州龍興。晚住袁州仰山。住持凡六剎。無準忌日。師拈香云。盡道先師今日死誰知今日是生朝。不知卻有何憑據。紫柏黃檀一處燒。嗣法六人(閑行間忖忽抬頭。古柏蒼蒼豁兩眸。從此礙膺和底脫。一香拈出有來繇)。

第二十二世天目高峰原妙禪師

雪巖嗣。吳江徐氏子。十五出家于秀水密印寺。二十。八杭之凈慈。立死限三年學禪。一日父兄尋訪。巍然不顧。初參斷橋倫。令看生從何來。死從何去話。脅不至席。口體俱忘。或如廁中單而出又嘗發函忘扃鐍。有同參僧顯。慨然曰。吾己事弗克辦。曷若輔之有成。於是朝夕侍奉惟謹。時雪巖欽禪師。寓北澗。師懷香往扣之。方問訊即打出。閉卻門。一再往始得親近。令看無字話。自此參扣無虛日。巖忽問阿誰與你拖個死屍來。聲未絕。便打出。如是不知其幾。一日少林忌辰。隨眾詣三塔諷經次。忽抬頭睹五祖演和尚真贊曰。百年三萬六千朝。返覆元來是者漢。驀然打破拖死屍之疑。時年二十四矣。先是雪巖移南明。師解夏。即往省之。巖一見便問阿誰與你拖個死屍到者里。師便喝。巖拈棒。師把住云。今日打某甲不得。曰為甚打不得。師拂袖便出。自此機鋒不讓一

【現代漢語翻譯】 現代漢語譯本：如同身處黑暗的房間中，在白晝之下走一圈一樣，才能看見徑山老人（徑山寺的住持）的立身之處，正好有三十根拄杖的距離。禪師後來在潭州龍興寺出世，晚年住在袁州仰山寺，主持過六座寺廟。無準禪師（南宋高僧）的忌日，禪師拈香說道：『都說先師今天去世，誰知道今天卻是他的誕辰？不知有什麼憑據？紫柏和黃檀一起焚燒。』嗣法的有六人（閑暇時行走，心中思忖，忽然抬頭，看見古老的柏樹蒼翠挺拔，兩眼豁然開朗。從此，胸中的障礙和束縛都解脫了，一炷香拈起，自有來由）。

第二十二世天目高峰原妙禪師（天目山高峰原妙禪師）：

是雪巖禪師（雪巖欽禪師）的嗣法弟子，吳江徐氏之子。十五歲在秀水密印寺出家，二十歲到杭州的凈慈寺，立下三年學禪的期限。一天，他的父親和哥哥來尋訪他，他巍然不動，不予理睬。最初參訪斷橋倫禪師（斷橋倫），斷橋倫讓他參看『生從何來，死從何去』的話頭。他身體不靠蓆子，口和身體都忘記了。有時上廁所，只穿著單衣就出來了，還曾經因為忘記鎖門而發函。有個同參僧人顯，感慨地說：『我自己修行的事情都不能辦好，不如輔助他成就。』於是早晚侍奉他，非常恭敬。當時雪巖欽禪師住在北澗，禪師懷著香前往拜訪他。剛一問訊，就被打出來，並關上了門。一再前往，才得以親近，雪巖欽禪師讓他參看『無』字話。從此，禪師參叩沒有一天虛度。雪巖欽禪師忽然問：『是誰與你拖著死屍來？』聲音還沒結束，就被打出來。像這樣不知道有多少次。一天，少林寺舉行忌辰，禪師跟隨眾人到三塔諷誦經文，忽然抬頭看見五祖演和尚（五祖法演）的真贊說：『百年三萬六千朝，翻來覆去原來就是這個人。』猛然打破了拖死屍的疑惑，當時他二十四歲。先前，雪巖欽禪師移居南明寺，禪師解夏后，就前往拜見他。雪巖欽禪師一見面就問：『是誰與你拖著死屍到這裡來？』禪師便喝了一聲。雪巖欽禪師拿起棒子，禪師抓住棒子說：『今天打不得我。』雪巖欽禪師說：『為什麼打不得？』禪師拂袖便走出去。從此，機鋒不相讓。

【English Translation】 English version: It's like being in a dark room, and walking around in broad daylight before you can see where Elder Jingshan (abbot of Jingshan Temple) stands, exactly thirty staff-lengths away. The Chan master later emerged at Longxing Temple in Tanzhou, and in his later years resided at Yangshan Temple in Yuanzhou, presiding over six monasteries. On the anniversary of Wuzhun's (eminent monk of the Southern Song Dynasty) death, the Chan master burned incense and said, 'Everyone says the late master died today, but who knows that today is his birthday? I wonder what evidence there is? Purple cypress and sandalwood are burned together.' There were six Dharma heirs (Walking leisurely, pondering in his heart, suddenly looking up, seeing the ancient cypress trees lush and green, his eyes suddenly opened. From then on, the obstacles and constraints in his chest were released, and when an incense stick is lit, there is a reason for it).

The 22nd Generation Tiantmu Gaofeng Yuanmiao Chan Master (Tiantmu Gaofeng Yuanmiao Chan Master):

Was a Dharma heir of Xueyan Chan Master (Xueyan Qin Chan Master), the son of the Xu family of Wujiang. At the age of fifteen, he became a monk at Miyin Temple in Xiushui, and at the age of twenty, he went to Jingci Temple in Hangzhou, setting a three-year limit for studying Chan. One day, his father and brother came to visit him, but he remained unmoved and ignored them. He initially visited Duanqiao Lun Chan Master (Duanqiao Lun), who asked him to contemplate the question of 'Where does life come from, and where does death go?' His body did not rest on the mat, and he forgot both his mouth and body. Sometimes he would come out of the toilet wearing only a single garment, and he once forgot to lock the door when sending a letter. A fellow monk named Xian said with emotion, 'I cannot handle my own practice, so I might as well assist him to achieve success.' So he served him diligently day and night. At that time, Xueyan Qin Chan Master was residing in Beijian, and the Chan master went to visit him with incense. As soon as he greeted him, he was beaten out and the door was closed. After going again and again, he was finally able to get close, and Xueyan Qin Chan Master asked him to contemplate the 'Wu' (無, 'no' or 'nothingness') word. From then on, the Chan master's inquiries were never in vain. Xueyan Qin Chan Master suddenly asked, 'Who is dragging a dead body here with you?' Before the sound ended, he was beaten out. This happened countless times. One day, on the anniversary of Shaolin Temple, the Chan master followed the crowd to the Three Pagodas to chant scriptures, and suddenly looked up and saw the true praise of Wuzu Yan (Wuzu Fayan) Chan Master: 'A hundred years, thirty-six thousand mornings, turning back and forth, it turns out to be this person.' He suddenly broke through the doubt of dragging a dead body, at that time he was twenty-four years old. Previously, Xueyan Qin Chan Master moved to Nanming Temple, and after the Chan master finished the summer retreat, he went to visit him. As soon as Xueyan Qin Chan Master saw him, he asked, 'Who is dragging a dead body here with you?' The Chan master shouted. Xueyan Qin Chan Master picked up the stick, and the Chan master grabbed the stick and said, 'You can't hit me today.' Xueyan Qin Chan Master said, 'Why can't I hit you?' The Chan master flicked his sleeves and walked out. From then on, their sharp exchanges were not yielding.

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日巖問曰。日間浩浩時作得主么。師云作得主。又問睡夢中作得主么。師云作得主。又問正睡著時。無夢無想。無見無聞。主在甚麼處。師無語。巖囑曰。從今日去。也不要你學佛學法。也不要你窮古窮今。但只饑來吃飯。困來打眠。才眠覺來。卻抖擻精神。我者一覺主人公。畢竟在甚麼處安身立命。丙寅冬。奮志入臨安龍鬚。自誓曰。拚一生作個癡呆漢。決要者一著子明白。越五載。因同參僧。推枕子墮地作聲。廓然大徹。自謂如泗州見大聖。遠客還故鄉。元來只是舊時人。不改舊時行履處。后入天目獅子巖。最險絕處。立死關。髮長不剪。截甕為鐺。並日一食。宴如也。時巖住大仰。三喚不起。乃付麈拂印記。后成叢席。其道大振。遂有他方異域。越重海萬山而來者。至元乙未冬示寂。辭眾曰。西峰三十年。妄談般若罪犯彌天。末後一句子不敢累及平人。自領去也大眾還有知落處者么。良久云。毫釐有差。天地懸隔。復說偈曰。來不入死關去不出死關鐵蛇鉆入海。撞倒須彌山。泊然而逝。啟龕七日端坐如生。塔全身於死關。信士全從進。得所剪髮。朝夕供養。舍利壘壘如珠貫焉。嗣法四人(沙裡淘金金里沙。至親翻作惡冤家。枕頭打破冤家窟。鼻孔撩天是甚麼○無夢無想主何處。白汗出身念無起。枕子落地笑呵呵

【現代漢語翻譯】 現代漢語譯本 日巖問道：『白天喧鬧的時候，你能做得了主嗎？』 師父說：『做得主。』 又問：『睡夢中做得主嗎？』 師父說：『做得主。』 又問：『正在睡覺的時候，沒有夢，沒有想法，沒有看見，沒有聽見，主人在什麼地方？』 師父沒有說話。日巖囑咐說：『從今天開始，我也不要你學佛學法，也不要你窮究古代和現在。只要餓了就吃飯，困了就睡覺。才睡醒來，就抖擻精神。我這一覺的主人公，到底在什麼地方安身立命？』 丙寅年（1266年）冬天，他立下志向前往臨安龍鬚，自己發誓說：『寧願一生做一個癡呆的人，一定要把這一著弄明白。』 過了五年，因為同參的僧人，推枕頭掉在地上發出聲音，他豁然大悟。自己說好像泗州（地名）見到大聖（指僧伽大聖），遠方的客人回到故鄉，原來只是舊時的人，不改變舊時的行為。後來進入天目獅子巖，在最危險的地方，立下死關。頭髮長了也不剪，截斷瓦甕當鍋，隔一天吃一頓飯，安然自得。當時日巖住在（浙江）大仰山，三次呼喚（他）都不醒，於是把麈拂（拂塵，一種法器）和印記交付給他。後來成為叢林的首座，他的道風大振。於是有其他地方和異國，越過重重海洋和萬重山而來的人。至元乙未年（1295年）冬天圓寂，告別眾人說：『西峰（指自己）三十年，胡說般若（智慧）罪過彌天。最後一句話不敢牽累普通人，自己領走了。』 大眾還有知道落腳處的嗎？ 良久說：『毫釐有差，天地懸隔。』 又說偈語說：『來不入死關，去不出死關，鐵蛇鉆入海，撞倒須彌山。』 於是安然去世。打開龕（存放遺體的櫃子）七天，端坐如生。在死關建塔安葬全身。信徒全從（浙江）進趕來，得到（他）所剪的頭髮，早晚供養。舍利（佛教聖物，通常是高僧火化后的遺物）纍纍如珠子串起來一樣。嗣法的有四人（沙裡淘金金里沙，至親翻作惡冤家，枕頭打破冤家窟，鼻孔撩天是什麼？無夢無想主何處，白汗出身念無起，枕子落地笑呵呵）。

【English Translation】 English version Riyan asked: 'When you are bustling about during the day, can you be the master?' The master said: 'I can be the master.' He asked again: 'Can you be the master in your dreams?' The master said: 'I can be the master.' He asked again: 'When you are sound asleep, without dreams, without thoughts, without seeing, without hearing, where is the master?' The master was silent. Riyan instructed: 'From today onwards, I don't want you to study Buddhism or the Dharma, nor do I want you to exhaust the past and present. Just eat when you are hungry and sleep when you are tired. When you wake up from sleep, rouse your spirit. Where exactly does this master of my awakening settle down and establish his life?' In the winter of Bingyin year (1266 AD), he resolved to go to Longxu in Lin'an, vowing to himself: 'I would rather be a fool for the rest of my life, but I must understand this one thing.' After five years, because a fellow monk pushed a pillow, which fell to the ground and made a sound, he suddenly had a great enlightenment. He said to himself that it was like seeing the Great Sage (Sengqie Dasheng) in Sizhou (place name), a traveler returning to his hometown, originally just the old person, not changing his old ways. Later, he entered the Lion Rock of Tianmu Mountain, in the most dangerous place, he established a death retreat. He did not cut his hair when it grew long, he cut off a pottery urn to use as a pot, and ate one meal every other day, enjoying himself. At that time, Riyan lived in Dayang (Mountain in Zhejiang), and called him three times without waking him up, so he handed over the horsetail whisk (a kind of Buddhist implement) and the seal to him. Later, he became the chief seat of the monastery, and his Dao greatly flourished. Therefore, there were people from other places and foreign countries who came across the seas and mountains. In the winter of Zhiyuan Yiwei year (1295 AD), he passed away, bidding farewell to the crowd, saying: 'Xifeng (referring to himself) for thirty years, talking nonsense about Prajna (wisdom) is a sin that fills the sky. The last sentence I dare not implicate ordinary people, I will take it away myself.' Does the assembly know where it ends up? After a long silence, he said: 'A difference of a hair's breadth, and heaven and earth are separated.' He also said in a verse: 'Coming does not enter the death pass, going does not leave the death pass, an iron snake drills into the sea, knocking down Mount Sumeru.' Then he passed away peacefully. Opening the coffin (a cabinet for storing the remains) after seven days, he sat upright as if alive. A pagoda was built at the death pass to bury his whole body. Believers all came from Jin (Zhejiang), and obtained the hair he had cut, offering sacrifices morning and evening. The relics (Buddhist sacred objects, usually the remains of eminent monks after cremation) were piled up like strings of pearls. There were four successors to the Dharma (searching for gold in the sand, the closest relatives turn into enemies, breaking the pillow is the enemy's lair, what is it to lift the nostrils to the sky? Where is the master without dreams or thoughts, white sweat comes out and thoughts do not arise, the pillow falls to the ground and laughs).

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。伸手原在縮手裡)。

第二十三世天目中峰明本禪師

高峰嗣。杭之錢塘人。俗姓孫。母李氏。夢無門開道者。持燈籠至家。遂生師。師神儀挺異。具大人相。離襁褓便趺坐。能言便歌贊梵唄。雖嬉戲。必為佛事。九歲喪母。十五立誓出家。禮佛燃臂。誓持五戒日誦法華諸經。夜則常行。困極以首觸柱自警。甫冠。閱傳燈。至庵摩羅女問曼殊。明知生是不生之理為甚麼卻被生死之所流轉。於是致疑。一日誦金剛經。至荷擔如來。恍然開解內外典籍。輒知義趣而師自謂識量依通非悟也。遂從高峰剃落於師子院。時年二十四。觀流泉有省。詣峰求證。峰打趁之。適民間訛傳官選童男女。師因問峰曰。忽有人來。問和尚討童男女時如何。峰曰。我但度竹篦子與他。師言下無礙。於是高峰書真贊付師曰。我相不思議。佛祖莫能視。獨許不肖兒。見得半邊鼻。且俾參徒詣師請益。由是學者輻湊歸之如水就下。而師猶自韜晦。未嘗肯以師道自處。一時宰相公卿。上及天子。每虛徑山靈隱諸大剎。赍幣迎師。卒不可致。或逾山泛海以逃。是故居無常處。然所過之地。皆成寶坊。緇素男女。無貴賤。皆望塵拜伏。金帛之供。一視而已。師初侍高峰于死關。晝則作務。夜則禪寂。克勵嚴苦。脅不沾席者十年。詰究研窮。始

【現代漢語翻譯】 現代漢語譯本：(伸手原在縮手裡)。 第二十三世天目中峰明本禪師 高峰禪師的法嗣。杭州錢塘人，俗姓孫。母親李氏，夢見一位無門開道的僧人，手持燈籠來到家中，於是生下了禪師。禪師神采儀表挺拔奇異，具有大人之相。離開襁褓便能跏趺而坐，能說話便歌唱讚頌梵唄。即使嬉戲，也必定做佛事。九歲時喪母，十五歲立誓出家，禮佛燃臂，發誓持守五戒，每日誦讀《法華經》等經典。夜晚則常常經行，困極了就用頭撞柱子來警醒自己。剛成年，閱讀《傳燈錄》，讀到庵摩羅女問文殊菩薩：『明明知道生是不生的道理，為什麼卻被生死所流轉？』於是心生疑惑。一日誦讀《金剛經》，讀到『荷擔如來』時，恍然開悟，內外典籍，隨即知曉其義趣。但禪師自己認為這種識量依附於通達，並非真正的開悟。於是跟隨高峰禪師在獅子院剃度出家，時年二十四歲。觀賞流水時有所領悟，前往高峰禪師處請求印證。高峰禪師打他並驅趕他。恰逢民間訛傳官府要選拔童男童女，禪師因此問高峰禪師說：『忽然有人來，問和尚討要童男童女時該如何是好？』高峰禪師說：『我只把竹篦子給他。』禪師當下無礙。於是高峰禪師書寫真贊交付給禪師說：『我相不可思議，佛祖都不能看見。唯獨允許不肖的兒子，見得半邊鼻。』並且讓參學的徒弟前往禪師處請教。因此，學者像車輻一樣聚集，歸向禪師就像水往低處流。而禪師仍然韜光養晦，不曾肯以師道的身份自居。一時宰相公卿，上至天子，常常空出徑山、靈隱等大寺，攜帶錢幣迎接禪師，最終都不能成功。禪師或者翻山越海以逃避。因此居無定所。然而所經過的地方，都成為寶貴的道場。僧俗男女，無論貴賤，都望塵拜伏。對於金錢布帛的供養，一視同仁。禪師最初侍奉高峰禪師于死關，白天則從事勞作，夜晚則禪修寂靜。克制勉勵，嚴謹刻苦，十年間脅不沾席。仔細研究窮究，才 English version: (Reaching out, the hand was originally in the sleeve). Twenty-third Generation Tianmu Zhongfeng Mingben Chan Master A Dharma heir of Gaofeng (Peak). He was from Qiantang (present-day Hangzhou) in Hang Prefecture, with the surname Sun. His mother, Lady Li, dreamed of a monk who opened the way without a gate, holding a lantern to her home, and then she gave birth to the master. The master's spirit and appearance were outstanding and extraordinary, possessing the countenance of a great person. As soon as he was out of his swaddling clothes, he sat in the lotus position. As soon as he could speak, he sang praises and Sanskrit chants. Even when playing, he would always perform Buddhist rituals. He lost his mother at the age of nine, and at fifteen he vowed to leave home. He made offerings to the Buddha by burning his arm, vowing to uphold the five precepts and recite the Lotus Sutra and other scriptures daily. At night, he would constantly walk around, and when extremely tired, he would strike his head against a pillar to awaken himself. Upon reaching adulthood, he read the Transmission of the Lamp and came across the passage where the Amra woman asked Manjusri (Manjusri Bodhisattva, symbolizing wisdom): 'Clearly knowing the principle that birth is not birth, why are you still subject to the flow of birth and death?' Thereupon, he became doubtful. One day, while reciting the Diamond Sutra, when he reached the phrase 'bearing the burden of the Tathagata (another name for the Buddha)', he suddenly awakened and understood the meaning of both internal and external scriptures. However, the master himself believed that this knowledge relied on understanding and was not true enlightenment. Therefore, he followed Gaofeng (Peak) Chan Master and was tonsured at the Lion's Abode, at the age of twenty-four. While observing the flowing stream, he had some understanding and went to Gaofeng (Peak) to seek confirmation. Gaofeng (Peak) struck him and drove him away. Coincidentally, there was a rumor among the people that the government was selecting young boys and girls. The master then asked Gaofeng (Peak), 'If someone comes and asks the abbot for young boys and girls, what should be done?' Gaofeng (Peak) said, 'I will just give him the bamboo staff.' The master was immediately unhindered. Therefore, Gaofeng (Peak) wrote a true eulogy and gave it to the master, saying, 'My appearance is inconceivable, even the Buddhas and Patriarchs cannot see it. Only the unworthy son is allowed to see half of my nose.' And he also instructed the disciples who were studying to go to the master for instruction. Therefore, scholars gathered like spokes on a wheel, returning to him like water flowing downwards. But the master still kept a low profile and never dared to consider himself a teacher. At one time, prime ministers, dukes, and even the emperor often emptied large temples such as Jingshan and Lingyin, bringing money to welcome the master, but they were never successful. The master would either cross mountains or sail across the sea to escape. Therefore, he had no fixed abode. However, wherever he went, it became a precious Bodhimanda (place of enlightenment). Monks, nuns, laymen, and laywomen, regardless of their status, would prostrate themselves in reverence. He treated offerings of gold and silk equally. The master initially served Gaofeng (Peak) in the death retreat, working during the day and practicing Chan (meditation) in the evening. He was restrained, diligent, strict, and austere, not lying down for ten years. He carefully studied and thoroughly investigated, and only then

【English Translation】 Modern Chinese Translation: (Reaching out, the hand was originally in the sleeve). Twenty-third Generation Tianmu Zhongfeng Mingben Chan Master A Dharma heir of Gaofeng (Peak). He was from Qiantang (present-day Hangzhou) in Hang Prefecture, with the surname Sun. His mother, Lady Li, dreamed of a monk who opened the way without a gate, holding a lantern to her home, and then she gave birth to the master. The master's spirit and appearance were outstanding and extraordinary, possessing the countenance of a great person. As soon as he was out of his swaddling clothes, he sat in the lotus position. As soon as he could speak, he sang praises and Sanskrit chants. Even when playing, he would always perform Buddhist rituals. He lost his mother at the age of nine, and at fifteen he vowed to leave home. He made offerings to the Buddha by burning his arm, vowing to uphold the five precepts and recite the Lotus Sutra and other scriptures daily. At night, he would constantly walk around, and when extremely tired, he would strike his head against a pillar to awaken himself. Upon reaching adulthood, he read the Transmission of the Lamp and came across the passage where the Amra woman asked Manjusri (Manjusri Bodhisattva, symbolizing wisdom): 'Clearly knowing the principle that birth is not birth, why are you still subject to the flow of birth and death?' Thereupon, he became doubtful. One day, while reciting the Diamond Sutra, when he reached the phrase 'bearing the burden of the Tathagata (another name for the Buddha)', he suddenly awakened and understood the meaning of both internal and external scriptures. However, the master himself believed that this knowledge relied on understanding and was not true enlightenment. Therefore, he followed Gaofeng (Peak) Chan Master and was tonsured at the Lion's Abode, at the age of twenty-four. While observing the flowing stream, he had some understanding and went to Gaofeng (Peak) to seek confirmation. Gaofeng (Peak) struck him and drove him away. Coincidentally, there was a rumor among the people that the government was selecting young boys and girls. The master then asked Gaofeng (Peak), 'If someone comes and asks the abbot for young boys and girls, what should be done?' Gaofeng (Peak) said, 'I will just give him the bamboo staff.' The master was immediately unhindered. Therefore, Gaofeng (Peak) wrote a true eulogy and gave it to the master, saying, 'My appearance is inconceivable, even the Buddhas and Patriarchs cannot see it. Only the unworthy son is allowed to see half of my nose.' And he also instructed the disciples who were studying to go to the master for instruction. Therefore, scholars gathered like spokes on a wheel, returning to him like water flowing downwards. But the master still kept a low profile and never dared to consider himself a teacher. At one time, prime ministers, dukes, and even the emperor often emptied large temples such as Jingshan and Lingyin, bringing money to welcome the master, but they were never successful. The master would either cross mountains or sail across the sea to escape. Therefore, he had no fixed abode. However, wherever he went, it became a precious Bodhimanda (place of enlightenment). Monks, nuns, laymen, and laywomen, regardless of their status, would prostrate themselves in reverence. He treated offerings of gold and silk equally. The master initially served Gaofeng (Peak) in the death retreat, working during the day and practicing Chan (meditation) in the evening. He was restrained, diligent, strict, and austere, not lying down for ten years. He carefully studied and thoroughly investigated, and only then

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承記莂。自高峰化后。師或船或庵。傍以幻住。又朝廷聞師道風。賜佛慈圓照廣慧禪師之號。一時王公駙馬。莫不致禮。翰林承旨。趙公孟頫。事以師禮。時問法要。晚居天目。癸亥八月示疾。有來省者。謂曰。幻住庵。上漏旁穿。籬坍壁倒。不可久住也。語笑如平時。或強之服藥。曰青天白日。曲狥人情耶。揮去。十三日。手寫偈。遺別外護。及法屬故舊。十四早辭眾曰。我有一句分付大眾。更問如何。無本可據。置筆安坐而化。塔全身於望江石。嗣法四人(口若洪波。翻騰大海。心如明月。照耀古今。慣行有眼棒。善操沒絃琴。只此半邊鼻孔。不知若個是知音)。

第二十四世伏龍聖壽寺千巖元長禪師

中峰嗣。蕭山縣人也。俗姓董。家世宗儒。父九鼎。母何氏。晚而生師。欲棄之。嫂謝氏趨救。鞠為子。七歲即就外傅。諸書經目輒成誦。出入莊重。有若成人。其父喜曰。是子當以文行亢吾宗乎。僧曇芳者。師諸父行也。欲乞師為嗣。謝氏難之。未幾師遘疾甚革。謝氏禱于觀音大士。頃之果愈。遂從芳游。年十七。摩切九流百氏之言。已而棄之。十九剃髮受具。習律于武林靈芝寺。會行丞相府飯僧。師隨眾受供。時中峰本禪師。先已在座。遙見師。即呼曰。汝日用如何。師曰唸佛。峰曰佛今何在。師

【現代漢語翻譯】 現代漢語譯本： 承接記莂（佛教術語，指印可、授記）。自從高峰禪師圓寂后，禪師有時住在船上，有時住在庵中，都靠近幻住庵。後來朝廷聽聞禪師的道風，賜予『佛慈圓照廣慧禪師』的稱號。一時之間，王公貴族、駙馬，沒有不向他致敬的。翰林承旨趙孟頫，以師禮對待他，時常請教佛法要義。晚年居住在天目山。元統元年（1333年）八月，禪師示現疾病，有人前來探望，禪師說：『幻住庵，上面漏雨，旁邊透風，籬笆倒塌，墻壁破損，不可以久住了。』說話談笑如同平時一樣。有人勉強他服藥，禪師說：『難道要委曲順從人情嗎？』揮手拒絕。十三日，親手寫下偈語，遺別護法居士以及過去的同修。十四日早晨，禪師向大眾告別說：『我有一句話要分付給大家，再問如何是這句話，那是沒有根本可以依據的。』放下筆，安然端坐而圓寂。全身舍利塔建在望江石。有四位嗣法弟子（口若洪鐘，翻騰大海；心如明月，照耀古今；慣用有眼棒，善於彈奏無絃琴；只是這半邊鼻孔，不知哪個是知音）。

第二十四世伏龍聖壽寺千巖元長禪師

是中峰禪師的嗣法弟子，是蕭山縣人。俗姓董。家世代都是儒生。父親名叫九鼎，母親姓何。晚年才生下禪師，想要拋棄他，嫂子謝氏趕忙救下，撫養他如同親生兒子。七歲就開始接受教育，各種書籍看過一遍就能背誦。出入莊重，如同成年人一樣。他的父親高興地說：『這個孩子將來一定能以文章和德行光耀我的家族！』僧人曇芳，是禪師諸位叔父輩的人，想要請求收禪師為嗣子，謝氏感到為難。沒過多久，禪師得了重病，謝氏向觀音大士祈禱，不久果然痊癒，於是跟隨曇芳遊學。十七歲時，廣泛涉獵九流百家的言論，後來放棄了。十九歲剃髮出家，受具足戒，在武林靈芝寺學習戒律。恰逢行中書省設齋飯供養僧人，禪師跟隨大眾前去應供。當時中峰本禪師，已經先在座中，遠遠地看見禪師，就呼喚他說：『你平常如何用功？』禪師說：『唸佛。』中峰禪師說：『佛現在在哪裡？』禪師無言以對。

【English Translation】 English version: He inherited the seal of approval (a Buddhist term referring to endorsement or prediction). After the passing of Zen Master Gaofeng, the master sometimes lived on a boat, sometimes in a hermitage, always near the Illusory Abode Hermitage. Later, the court heard of the master's virtuous reputation and bestowed upon him the title of 'Zen Master Foci Yuanzhao Guanghui'. For a time, princes, dukes, and imperial son-in-laws all paid their respects. Zhao Mengfu, a Hanlin academician, treated him with the respect due to a teacher, often seeking his guidance on the essentials of Buddhist teachings. In his later years, he resided in Tianmu Mountain. In the eighth month of the first year of the Yuantong era (1333 AD), the master manifested illness. When someone came to visit, the master said, 'The Illusory Abode Hermitage leaks from above and is drafty on the sides, the fence has collapsed, and the walls are damaged; it is not suitable for long-term residence.' He spoke and laughed as usual. Someone urged him to take medicine, but the master said, 'Must I bend to human sentiment?' He waved them away. On the thirteenth day, he personally wrote a verse, bidding farewell to the lay protectors and former fellow practitioners. On the morning of the fourteenth day, the master bid farewell to the assembly, saying, 'I have a sentence to entrust to everyone; if you ask what it is, there is no basis to rely on.' He put down his pen, sat peacefully, and passed away. A stupa containing his whole body was built on Wangjiang Rock. He had four Dharma heirs (Their mouths are like thunder, churning the great sea; their minds are like the bright moon, illuminating the past and present; they are accustomed to wielding the seeing staff, skilled at playing the stringless zither; but with only half a nostril, I wonder who is a kindred spirit).

The 24th Generation Zen Master Qianyan Yuanchang of Fulong Shengshou Temple

He was a Dharma heir of Zen Master Zhongfeng, and was a native of Xiaoshan County. His secular surname was Dong. His family were Confucian scholars for generations. His father was named Jiuding, and his mother was surnamed He. They had the master late in life and wanted to abandon him, but his sister-in-law, Xie, rushed to save him and raised him as her own son. At the age of seven, he began his education, and could recite any book after reading it once. His demeanor was dignified, like that of an adult. His father rejoiced and said, 'This child will surely glorify my family with his writing and virtue!' The monk Tanfang, who was of the same generation as the master's uncles, wanted to adopt the master as his heir, but Xie found it difficult to agree. Not long after, the master fell seriously ill. Xie prayed to the Bodhisattva Guanyin, and soon he recovered. Thereupon, he followed Tanfang in his studies. At the age of seventeen, he extensively studied the words of the Nine Schools and Hundred Schools, but later abandoned them. At the age of nineteen, he shaved his head and became a monk, receiving the full precepts at Lingzhi Temple in Wulin. It happened that the Office of the Chief Minister was holding a vegetarian feast to support the monks, and the master followed the assembly to receive offerings. At that time, Zen Master Zhongfeng Ben was already seated. Seeing the master from afar, he called out, 'How do you usually practice?' The master said, 'Reciting the Buddha's name.' Zen Master Zhongfeng said, 'Where is the Buddha now?' The master was speechless.

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擬議。峰厲聲叱之。師胡跪求法要峰授師以趙州無字話令參。於是縳茅于靈隱山中。倏忽十載。嘆曰平生志氣充塞乾坤。今乃作甕里醯雞耶。復脅不著席者三年。因往望亭。聞鵲聲有省。急往見中峰。峰又斥之。師憤然來歸。夜將寂。忽鼠食貓飯。墮其器有聲。恍然開悟。披衣待旦。復往質于中峰。峰問曰。趙州何故言無。師曰鼠食貓飯。峰曰未在。師曰飯器破矣。曰破后云何。曰觸碎方甓。峰乃微笑。祝師曰。汝宜善自護持。棲遁巖穴。時節若至。其理自彰。師既受付囑。乃隱天龍之東庵。后聲光日顯。中竺欣公。及行丞相脫歡。請師出世。師與弟子希升杖錫。至伏龍山。依大樹以居。帝賜號佛慧圓鑒。並賜金襕法衣。至正丁酉六月示疾。書偈曰。平生饒舌今敗闕。一句轟天正法眼滅。投筆而逝。塔全身於青松庵。嗣法四人(從前打睡忽然醒。脫落年來舊話頭。佛性有無趙州老。青天白日沒來繇)。

第二十五世蘇州府鄧尉聖恩寺萬峰時蔚禪師

千巖嗣。溫州樂清金氏子。母鄭。夢儒釋二人入其寢。覺而生二子。師居末。適有光燭室。鄭懼。欲弗舉。其姑保而育之。襁褓中。見僧輒微笑。作合掌態。父母度不可留。使禮越之永慶寺講主升公出家。時年十一。入杭受具戒。參止巖禪師于虎跑。巖示以南泉

【現代漢語翻譯】 現代漢語譯本： 擬議。峰厲聲呵斥他。禪師胡跪請求佛法要義，中峰禪師傳授他趙州無字話（指趙州禪師的『狗子還有佛性也無』的公案），令他參悟。於是禪師在靈隱山中結茅居住，轉眼就是十年。感嘆道：『平生的志氣充滿天地，如今卻像甕里的醋糟雞一樣了嗎？』又堅持脅不貼席三年。於是前往望亭，聽到喜鵲叫聲有所領悟，急忙去見中峰禪師，中峰禪師又呵斥他。禪師憤然回來。夜晚將要寂靜時，忽然老鼠偷吃貓的食物，掉落器皿發出聲響，禪師恍然開悟。披衣等待天亮，再次前往中峰禪師處請教。中峰禪師問：『趙州禪師為何說無？』禪師回答：『老鼠偷吃貓飯。』中峰禪師說：『還未是。』禪師說：『飯碗破了。』中峰禪師問：『破后如何？』禪師說：『觸碎了方磚。』中峰禪師於是微笑，祝願禪師說：『你應該好好地自我護持，棲身於巖穴之中，時節若到，其理自然彰顯。』禪師接受了咐囑，於是隱居於天龍寺的東庵。後來聲名日益顯赫，中竺欣公以及行丞相脫歡，請禪師出世弘法。禪師與弟子希升拄著錫杖，來到伏龍山，依靠大樹居住。皇帝賜號『佛慧圓鑒』，並賜予金襕袈裟。至正丁酉年（1357年）六月示現疾病，書寫偈語說：『平生饒舌今敗闕，一句轟天正法眼滅。』投筆而逝。全身安葬于青松庵。嗣法弟子四人（從前打睡忽然醒，脫落年來舊話頭。佛性有無趙州老，****沒來繇）。

第二十五世蘇州府鄧尉聖恩寺萬峰時蔚禪師

千巖禪師的嗣法弟子。溫州樂清金氏之子，母親姓鄭。夢見儒生和僧人二人進入她的寢室，醒來後生下兩個兒子，禪師是最小的。恰好有光照亮房間，鄭氏害怕，想要不養育他，她的姑姑保護並養育了他。在襁褓中，見到僧人就微笑，作出合掌的姿態。父母認為他不能留在俗家，讓他跟隨越州永慶寺的講主升公出家。當時年齡十一歲。到杭州受具足戒。參訪止巖禪師于虎跑寺。止巖禪師用南泉...

【English Translation】 English version: Proposed. Feng sternly rebuked him. The master knelt and begged for the essence of the Dharma. Feng授師以趙州無字話 (Zhao Zhou's wordless saying, referring to the koan 'Does a dog have Buddha-nature or not?') to contemplate. Thereupon, the master built a thatched hut in the Lingyin Mountain and lived there for ten years in a flash. He sighed and said, 'My lifelong ambition fills the universe, but now am I like a vinegar fly in a jar?' He then persisted in not lying down for three years. Then he went to Wangting, and upon hearing the sound of magpies, he had an insight. He rushed to see Zhongfeng. Feng rebuked him again. The master returned in indignation. At night, as it was about to be quiet, suddenly a rat ate the cat's food, and the utensil fell with a sound. The master suddenly awakened. He put on his clothes and waited for dawn, and went again to Zhongfeng to inquire. Feng asked, 'Why did Zhao Zhou say 'no'?' The master said, 'The rat ate the cat's food.' Feng said, 'Not yet.' The master said, 'The food bowl is broken.' Feng asked, 'What about after it's broken?' The master said, 'It shattered the square brick.' Feng then smiled and wished the master, 'You should take good care of yourself, dwell in caves and rocks. When the time comes, the principle will naturally manifest.' The master, having received the entrustment, then hid in the eastern hermitage of Tianlong Temple. Later, his reputation grew daily. Abbot Xin of Zhongzhu, and Chancellor Tuohuan, invited the master to appear in the world. The master and his disciple Xisheng, with their staffs, came to Fulong Mountain and lived under a large tree. The emperor bestowed the title 'Buddha Wisdom Perfect Mirror', and also bestowed a golden kasaya. In the sixth month of the Dingyou year of the Zhizheng era (1357), he showed signs of illness. He wrote a verse saying, 'My lifelong garrulousness is now defeated, a single sentence shatters the Dharma Eye.' He threw down his pen and passed away. His whole body was buried in the Qingsong Hermitage. Four Dharma heirs (Formerly sleeping, suddenly awakened, shedding old stories of years past. Whether Buddha-nature exists or not, old Zhao Zhou, **** no reason to come).

Twenty-fifth Generation, Master Wanfeng Shiwei of Shengen Temple in Dengwei, Suzhou Prefecture

A Dharma heir of Qianyan. A son of the Jin family of Yueqing, Wenzhou. His mother's surname was Zheng. She dreamed of two people, a Confucian and a monk, entering her bedroom. Upon waking, she gave birth to two sons. The master was the youngest. It happened that light illuminated the room. Zheng was afraid and wanted to abandon him, but her aunt protected and raised him. In swaddling clothes, he would smile whenever he saw a monk, making the gesture of joining his palms. His parents thought he could not stay in the secular world, so they had him ordained under the lecturer Sheng of Yongqing Temple in Yue, at the age of eleven. He received the full precepts in Hangzhou. He visited Chan Master Zhiyan at Hupao Temple. Zhiyan showed him Nanquan...

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三不是語。因入達蓬山。卓庵佛跡寺古趾。晝夜參究。至忘寢食。一日聞寺主宗律師。舉溈山踢倒凈瓶話。忽契悟。說偈曰。顛顛倒倒是南泉。累我工夫卻半年。當下若能親薦得。如何不進劈胸拳。遂往見止巖。會止巖圓寂。師往掃塔。忽聞僧房殿主。舉千巖和尚頌。有寄語諸方參學者。莫教錯過好時光之句。師即往伏龍。謁千巖。才入門。巖便問將什麼與老僧相見。師豎拳云。者里與和尚相見。巖云。死了燒了。向何處安身立命師云漚生漚滅水還在。風息波平月映潭。巖命充第一座。一日巖問。不是心。不是佛。不是物是個甚麼。師將坐具打一圓相。叉手而立。覆呈偈曰。南泉不是惱人心。有要將心去捉心。不是我心不是佛。性天空廓有何尋。巖允之。未幾復退潛隱。千巖和尚招不赴。乃以法衣頂相寄之。后卓錫蘇州鄧尉山。衲子奔集。遂成叢林。嗣法三人(無風荷動有魚游。𨁝跳金鱗出一頭。閃爍翻身恁么去。無賓主句一時收)。

第二十六世寶藏普持禪師

萬峰嗣住聖恩為二世。萬峰禪師付法與師偈曰。大愚肋下痛還拳。三要三玄絕正偏。臨濟窟中獅子子。燈燈續𦦨古今傳。嗣法六人(哮吼一聲獅子出。掀翻無限野狐窟。大家裸裸赤條條。個個堂堂明歷歷)。

第二十七世東明虛白慧旵禪師

【現代漢語翻譯】 現代漢語譯本 『三不是語』（指既不是心，也不是佛，也不是物）的公案。因此前往達蓬山，在卓庵佛跡寺的古址，日夜參究，以至廢寢忘食。一日，聽到寺主宗律師舉溈山（唐代禪師）踢倒凈瓶的話頭，忽然契悟，說偈曰：『顛顛倒倒是南泉（唐代禪師），累我工夫卻半年。當下若能親薦得，如何不進劈胸拳。』於是前往拜見止巖禪師，適逢止巖禪師圓寂，禪師前往掃塔。忽然聽到僧房殿主舉千巖和尚的頌，有『寄語諸方參學者，莫教錯過好時光』之句。禪師即前往伏龍，謁見千巖禪師。才入門，千巖禪師便問：『將什麼與老僧相見？』禪師豎起拳頭說：『這裡與和尚相見。』千巖禪師說：『死了燒了，向何處安身立命？』禪師說：『漚生漚滅水還在，風息波平月映潭。』千巖禪師命禪師充當第一座。一日，千巖禪師問：『不是心，不是佛，不是物是個什麼？』禪師將坐具打一個圓相，叉手而立，又呈偈曰：『南泉不是惱人心，有要將心去捉心。不是我心不是佛，性天空廓有何尋。』千巖禪師認可了他。不久又退隱。千巖和尚招請不赴，於是將法衣頂相寄之。后在蘇州鄧尉山安身，衲子奔集，於是成為叢林。嗣法三人（無風荷動有魚游，𨁝跳金鱗出一頭。閃爍翻身恁么去，無賓主句一時收）。

第二十六世寶藏普持禪師

萬峰禪師繼承聖恩寺住持，為第二世。萬峰禪師付法與禪師，偈曰：『大愚（唐代禪師）肋下痛還拳，三要三玄絕正偏。臨濟（唐代禪師）窟中獅子子，燈燈續𦦨古今傳。』嗣法六人（哮吼一聲獅子出，掀翻無限野狐窟。大家裸裸赤條條，個個堂堂明歷歷）。

第二十七世東明虛白慧旵禪師

【English Translation】 English version The 『three not』 words (referring to neither mind, nor Buddha, nor object) koan. Therefore, he went to Mount Dapeng and, at the ancient site of Zhuo'an Buddhist Relic Temple, he investigated day and night, to the point of forgetting sleep and meals. One day, he heard the abbot Zong Lawyer raise the story of Guishan (Tang Dynasty Chan master) kicking over the clean bottle, and suddenly he had an enlightenment, saying in a verse: 『Upside down is Nanquan (Tang Dynasty Chan master), wasting my effort for half a year. If you can personally recommend it right now, how can you not give a chest punch.』 So he went to see Chan Master Zhiyan, and it happened that Chan Master Zhiyan passed away, and the Chan master went to sweep the pagoda. Suddenly, he heard the hall master of the monks' quarters raise the praise of Monk Qianyan, with the sentence 『Tell the Chan learners of all directions, don't miss the good time.』 The Chan master then went to Fulong to visit Chan Master Qianyan. As soon as he entered the door, Chan Master Qianyan asked: 『What will you use to meet the old monk?』 The Chan master raised his fist and said: 『Here I meet the monk.』 Chan Master Qianyan said: 『Dead and burned, where to settle down?』 The Chan master said: 『Bubbles rise and fall, but the water is still there, the wind stops and the waves calm, and the moon reflects in the pool.』 Chan Master Qianyan ordered the Chan master to be the first seat. One day, Chan Master Qianyan asked: 『Not mind, not Buddha, not object, what is it?』 The Chan master made a circle with the seat, put his hands together and stood up, and presented a verse: 『Nanquan is not annoying, some want to use the mind to catch the mind. Not my mind, not Buddha, the nature is empty, what to seek.』 Chan Master Qianyan approved of him. Not long after, he retired again. Monk Qianyan invited him but he did not go, so he sent the Dharma robe to him. Later, he settled in Dengwei Mountain in Suzhou, and the monks gathered, and it became a jungle. Three people inherited the Dharma (No wind, the lotus moves, fish swim, a golden scale jumps out. Flickering and turning over, just like that, no guest or host, the sentence is collected at once).

The twenty-sixth generation Chan Master Baozang Puchi

Wanfeng inherited the abbot of Shengen Temple, as the second generation. Chan Master Wanfeng gave the Dharma to the Chan master, saying in a verse: 『Dayu's (Tang Dynasty Chan master) ribs hurt and he returned the fist, the three essentials and three mysteries are absolutely right and biased. The lion cub in Linji's (Tang Dynasty Chan master) cave, the lamps continue to shine through the ages.』 Six people inherited the Dharma (A lion roars, overturning countless fox dens. Everyone is naked, each is bright and clear).

The twenty-seventh generation Chan Master Dongming Xubai Huichan

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寶藏嗣。時年十四。于丹陽妙覺寺禮湛然師剃髮受戒參云間松隱。叩其心印。然未心肯。自誓若不徹證不已。因禪定六日。出定。舉首睹松。豁然有省。尋至松之玄墓聖恩寺。見果林和尚。鍼芥相投。復指示見寶藏持禪師。且陳悟因。藏叱之曰。佛法如大海。轉入轉深。那得泊在者里。師遂親炙座下。藏一日問曰心不是佛。智不是道。汝云何會。師向前問詢叉手而立。藏呵曰。汝在此許多時。還作者個見解。師乃發憤。忘寢食。至第二夜。驀然徹法源底。遂呈偈曰。一拳打破太虛空。百億須彌不露蹤。借問箇中誰是主。扶桑涌出一輪紅。藏笑曰。雖然如是。也須善自護持。時節既至。其理自彰。嗣法一人(打破虛空活卓卓。全身涌出絕承當。廓然獨露無私旨。天上人間沒處藏)。

第二十八世湖州東明海舟普慈禪師

蘇之常熟人。姓錢。世宗儒業。出家于破山至慧日寺聽講楞嚴。至但有言說都無實義處。乃曰。言說今日愈多矣。遂歸。日夜閱經。尋思實義。面顏日悴。有居士問曰。師顏色有病。師云佛法不明故爾。非病也。士曰。佛法不明。何不往府中鄧尉山。問取萬峰和尚去。師聞之。欣然便詣鄧尉。見萬峰。峰問曰。沙彌何來。師禮拜。起曰常熟。峰曰到此何為師舉前話。再拜求示。峰便劈

【現代漢語翻譯】 現代漢語譯本 寶藏嗣（Baocang Si）。十四歲時，在丹陽妙覺寺拜湛然禪師剃度受戒，后參訪云間松隱禪師，向他請教心印。但湛然禪師並未認可。寶藏嗣發誓若不徹底證悟決不罷休，於是禪定六日。出定后，抬頭看見松樹，豁然開悟。隨後前往松隱禪師在玄墓聖恩寺的道場，拜見果林和尚，兩人意氣相投。果林和尚又指示他去拜見寶藏持禪師，並陳述了自己的開悟因緣。寶藏持禪師呵斥他說：『佛法如大海，越深入越深邃，怎能停留在這種程度？』寶藏嗣於是親近寶藏持禪師座下。一天，寶藏持禪師問道：『心不是佛，智不是道，你如何理解？』寶藏嗣上前問訊，叉手而立。寶藏持禪師呵斥道：『你在這裡這麼久，還是這種見解！』寶藏嗣於是發憤，廢寢忘食，到第二夜，忽然徹底領悟了法源的根本，於是呈偈說：『一拳打破太虛空，百億須彌（Xumi，佛教中的須彌山）不露蹤。借問箇中誰是主，扶桑（Fusang，古代神話中的太陽升起的地方）涌出一輪紅。』寶藏持禪師笑著說：『雖然如此，也須好好守護自己的證悟，時機一到，其理自然彰顯。』寶藏嗣成為寶藏持禪師的嗣法弟子（打破虛空活卓卓，全身涌出絕承當。廓然獨露無私旨，天上人間沒處藏）。 第二十八世湖州東明海舟普慈禪師 蘇（Su，指蘇州）之常熟人，姓錢，世代以儒學為業。在破山至慧日寺出家，聽講《楞嚴經》。聽到『但有言說都無實義處』時，便說：『言說今日愈多矣。』於是返回，日夜閱讀經書，尋思實義，面容日漸憔悴。有居士問道：『師父臉色不好，是生病了嗎？』禪師說：『佛法不明，所以如此，不是生病。』居士說：『佛法不明，何不去府中鄧尉山，向萬峰和尚請教？』禪師聽了，欣然前往鄧尉山，拜見萬峰和尚。萬峰和尚問道：『沙彌從哪裡來？』禪師禮拜，起身回答說：『常熟。』萬峰和尚說：『到這裡做什麼？』禪師舉起之前的話，再次拜求開示。萬峰和尚便劈頭蓋臉地...

【English Translation】 English version Baocang Si. At the age of fourteen, he was tonsured and received the precepts at Miaojue Temple in Danyang, and then visited Songyin of Yunjian, asking him about the mind-seal. However, Zen Master Zhanran did not approve. Baocang Si vowed not to give up until he had thoroughly realized enlightenment, so he meditated for six days. After emerging from meditation, he looked up at the pine trees and suddenly became enlightened. He then went to Songyin's monastery, the Shengen Temple in Xuanmu, and met with Abbot Guolin, with whom he found kindred spirits. Abbot Guolin then directed him to visit Zen Master Baocang Chi and explained his enlightenment experience. Zen Master Baocang Chi scolded him, saying, 'The Buddha-dharma is like the great ocean, the deeper you go, the more profound it becomes. How can you stop at this level?' Baocang Si then became a close disciple of Zen Master Baocang Chi. One day, Zen Master Baocang Chi asked, 'The mind is not the Buddha, wisdom is not the Way, how do you understand this?' Baocang Si stepped forward, made a respectful inquiry, and stood with his hands folded. Zen Master Baocang Chi scolded him, saying, 'You have been here for so long, and you still have this kind of understanding!' Baocang Si then became determined, forgetting sleep and food, and on the second night, he suddenly thoroughly understood the source of the Dharma. He then presented a verse, saying, 'One punch breaks through the great void, a hundred billion Sumeru (Xumi, Mount Sumeru in Buddhism) mountains leave no trace. May I ask who is the master within, the red sun emerges from Fusang (Fusang, the place where the sun rises in ancient mythology).' Zen Master Baocang Chi smiled and said, 'Although it is so, you must also take good care of your enlightenment. When the time comes, the principle will naturally manifest.' Baocang Si became the Dharma heir of Zen Master Baocang Chi (Breaking through the void, alive and vigorous, the whole body emerges, perfectly bearing the responsibility. Vastly and uniquely revealing the selfless purpose, there is nowhere to hide in heaven and earth). The 28th Generation, Dongming Haizhou Puchi Zen Master of Huzhou He was from Changshu in Su (Su, refers to Suzhou), with the surname Qian, and his family had been engaged in Confucian studies for generations. He became a monk at Poshan Zhihui Temple, listening to lectures on the Shurangama Sutra. When he heard the phrase 'But all words are without real meaning,' he said, 'Words are becoming more and more numerous today.' So he returned, reading scriptures day and night, pondering the real meaning, and his face became increasingly haggard. A layman asked, 'Master, your complexion is not good, are you ill?' The Zen master said, 'Because the Buddha-dharma is not clear, that's why, it's not an illness.' The layman said, 'If the Buddha-dharma is not clear, why not go to Dengwei Mountain in the prefecture and ask Zen Master Wanfeng?' The Zen master heard this and happily went to Dengwei Mountain to see Zen Master Wanfeng. Zen Master Wanfeng asked, 'Where does the Shami come from?' The Zen master bowed, got up, and replied, 'Changshu.' Zen Master Wanfeng said, 'What are you doing here?' The Zen master raised the previous words and bowed again, asking for guidance. Zen Master Wanfeng then abruptly...

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頭兩棒。攔背一踏。以腳兩踢曰。只者是實義。師有省。起曰好只好。太費和尚心力。峰笑而許之。付以偈曰。龜毛付囑與兒孫。兔角拈來要問津。一喝耳聾三日去箇中消息許誰親。又曰子當匿跡護持。莫輕為人師範。師乃結庵于洞庭山塢。廿有九年。一日僧至。問曰當日有何所見。遂隱於此。就不再參人去。師曰我昔日問萬峰。但有言說都無實義。峰便打。自從此得悟。僧曰請言。得之所以。師曰。但要人知痛癢的。是實義。是妙心。言說盡屬皮毛。僧曰。若據此見解。生死尚未了。何得言語。不見道。心不是佛。智不是道耶。師遂有疑。即棄庵渡湖往安溪。詣東明。適有人設齋。師至關前。問明曰。今日齋是什麼滋味。明曰。到口方知。說即遠矣。師曰。如何是到口味。明即打滅燈。曰識得燈光何處著落。味即到口。師無語。次日黎明。遣侍者請師。師至。明問曰。曾見人否。師笑曰。見只見一人。說出恐驚人。明曰假使親見釋迦。依然是個俗漢。但說何妨。師曰萬峰。明曰。萬峰即今在什麼處。師面赤惘然。明曰。若如此不曾見萬峰。師歸客寮。三晝夜寢食俱忘。偶值香燈繩斷墮地。忽然大悟。詣關前呈悟繇。明曰。老阇黎承嗣萬峰去。師曰白公為我打徹。何得承嗣萬峰。明乃笑。遂集眾。出關升座。曰瞿曇有

【現代漢語翻譯】 現代漢語譯本 開頭兩棒。攔住後背一腳踩下去，用腳踢兩下說：『只有這個是真正的意義。』 禪師有所領悟，起身說：『好！好！太費和尚您的一番心力了。』 萬峰禪師笑著認可了他，並贈予偈語說：『龜毛（烏龜不可能長毛，比喻虛無不存在的事物）交付給兒孫，兔角（兔子不可能長角，比喻虛無不存在的事物）拿來要問渡口。』 一聲棒喝震得人耳聾三日，其中的訊息允許誰來親近？』 又說：『你應該隱姓埋名，守護自己的領悟，不要輕易爲人師表。』 禪師於是就在洞庭山的山塢里結廬隱居，住了二十九年。一天，有個僧人來到，問道：『當日您有什麼見解，才隱居於此，不再去參訪他人？』 禪師說：『我以前問萬峰禪師，但凡有言語解說，都沒有實際意義，萬峰禪師就打我，我從此才得以開悟。』 僧人說：『請說說，您得到開悟的原因。』 禪師說：『只要人知道痛癢，這就是真正的意義，這就是微妙的心。言語解說都只是皮毛。』 僧人說：『如果按照這種見解，生死尚未了脫，怎麼能隨便說話？沒聽說過嗎？心不是佛，智慧不是道。』 禪師於是產生了疑惑，就離開了庵，渡過湖前往安溪，拜訪東明禪師。 恰好有人設齋供僧，禪師來到山門前，問東明禪師說：『今天的齋飯是什麼滋味？』 東明禪師說：『到口才知道，說出來就差遠了。』 禪師說：『如何是到口的滋味？』 東明禪師隨即打滅燈，說：『認識到燈光落在何處，滋味就到口了。』 禪師無話可說。 第二天黎明，東明禪師派侍者請禪師來，東明禪師問道：『曾見過人嗎？』 禪師笑著說：『見過，只見過一個人，說出來恐怕會嚇著人。』 東明禪師說：『即使親眼見到釋迦牟尼（佛教創始人），依然是個凡夫俗子，說出來又何妨？』 禪師說：『萬峰禪師。』 東明禪師說：『萬峰禪師現在在什麼地方？』 禪師面紅耳赤，茫然不知所措。 東明禪師說：『如果這樣，你就不曾見過萬峰禪師。』 禪師回到客房，三天三夜茶飯不思，寢食難安。 偶然遇到香燈的繩子斷裂掉在地上，忽然大徹大悟，來到山門前呈上悟道的理由。 東明禪師說：『老禪師你繼承了萬峰禪師的衣缽。』 禪師說：『白公（指東明禪師自己）為我徹底打醒，怎麼能說我繼承了萬峰禪師的衣缽？』 東明禪師於是笑了。 於是召集大眾，走出山門升座說法，說：『瞿曇（釋迦牟尼的姓氏）有...』

【English Translation】 English version Two strikes at the head. Blocking the back with a kick, and then kicking twice with the feet, saying, 'Only this is the true meaning.' The Master had an awakening, got up and said, 'Good! Good! It has cost the monk much effort.' Wanfeng (name of a Chan master) smiled and acknowledged him, giving him a verse saying: 'Turtle hair (something that doesn't exist) is entrusted to descendants, rabbit horns (something that doesn't exist) are taken to ask about the ferry.' A shout deafens the ears for three days, who is allowed to be close to the news within?' He also said, 'You should hide your tracks and protect your understanding, do not easily become a teacher for others.' The Master then built a hermitage in the mountain valley of Dongting Mountain, living there for twenty-nine years. One day, a monk arrived and asked, 'What insight did you have that day, that you secluded yourself here and no longer visited others?' The Master said, 'I used to ask Wanfeng (name of a Chan master), but all verbal explanations had no real meaning, so Wanfeng (name of a Chan master) would hit me, and from then on I attained enlightenment.' The monk said, 'Please tell me, the reason for your enlightenment.' The Master said, 'It is only necessary for people to know pain, this is the true meaning, this is the wonderful mind. Verbal explanations are all superficial.' The monk said, 'If according to this view, birth and death have not yet been resolved, how can you speak casually? Haven't you heard it said? The mind is not the Buddha, wisdom is not the Dao.' The Master then had doubts, and left the hermitage, crossing the lake to Anxi, to visit Dongming (name of a Chan master). It happened that someone was offering a vegetarian feast, and the Master came to the mountain gate and asked Dongming (name of a Chan master), 'What is the taste of today's vegetarian meal?' Dongming (name of a Chan master) said, 'You will know when it reaches your mouth, saying it is far away.' The Master said, 'What is the taste that reaches the mouth?' Dongming (name of a Chan master) immediately extinguished the lamp, saying, 'Recognize where the lamplight falls, and the taste will reach the mouth.' The Master was speechless. The next day at dawn, Dongming (name of a Chan master) sent a attendant to invite the Master. Dongming (name of a Chan master) asked, 'Have you seen anyone?' The Master smiled and said, 'I have seen, I have only seen one person, saying it may frighten people.' Dongming (name of a Chan master) said, 'Even if you personally see Shakyamuni (founder of Buddhism), you are still a common man, what harm is there in saying it?' The Master said, 'Wanfeng (name of a Chan master).' Dongming (name of a Chan master) said, 'Where is Wanfeng (name of a Chan master) now?' The Master's face turned red and he was at a loss. Dongming (name of a Chan master) said, 'If so, you have never seen Wanfeng (name of a Chan master).' The Master returned to the guest room, forgetting food and sleep for three days and nights. By chance, the rope of the incense lamp broke and fell to the ground, and suddenly he had a great enlightenment, and came to the mountain gate to present the reason for his enlightenment. Dongming (name of a Chan master) said, 'Old Master, you have inherited Wanfeng's (name of a Chan master) mantle.' The Master said, 'Bai Gong (referring to Dongming (name of a Chan master) himself) has completely awakened me, how can you say that I have inherited Wanfeng's (name of a Chan master) mantle?' Dongming (name of a Chan master) then smiled. Then he gathered the crowd, went out of the mountain gate and ascended the seat to preach, saying, 'Gautama (Shakyamuni's (founder of Buddhism) surname) has...'

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意向誰傳。迦葉無端開笑顏。至此豈容七佛長。文殊面赤也茫然。今朝好笑東明事。千古令人費唾涎。幸得海公忘我我。濟宗一脈續綿綿。乃擲下拄杖下座。師即入方丈禮謝。明曰老僧不出月去也。至廿七夜辭眾。廿九日示寂。師仍欲遁歸洞庭。四眾苦留。乃繼其席。萬峰忌日。師拈香指真曰。我幾淹殺你甕里。幸是普慈。若別人不可救也。爇此瓣香。堪酬接引。喝一喝云。只笑你護短沒頭師。佛法當人情。展坐具禮拜。又拈香云。此一瓣香。供養東明長老。一片赤心鞭䇿。令余洞達宗源。連喝兩喝。受恩深處便為家。有乳方知是阿孃。禮拜起。慟哭。歸方丈。臨示寂說偈曰。九十六年於世。七十四載為僧。中間多少誵訛。一見東明消殞。以拂子打○云。釋迦至我六十二世。有不可數老和尚。又打○云。多向者里安身。咄。乃投筆而逝。在景泰元年。全身塔于東明左側。得法十二人(驢事未去。馬事到來。分明鐵山崩倒壓銀山。盤走珠兮珠走盤。不得春風花不開。花開又被風吹落。所謂曾伴夜行驚惡虎。幾回同上碧蘿峰)。

第二十九世寶峰明瑄禪師

海舟嗣。姑蘇吳江人。姓范氏在俗為木匠。因海舟和尚造塔院。斧傷自足。痛甚索酒吃。舟聞之往謂曰。適來范作頭傷足。猶可。假若斫去頭。千石酒。與

【現代漢語翻譯】 現代漢語譯本： 意向誰傳？迦葉（釋迦十大弟子之一，以頭陀第一著稱）無端開笑顏。至此豈容七佛（過去七佛，即毗婆尸佛、尸棄佛、毗舍浮佛、拘留孫佛、拘那含牟尼佛、迦葉佛、釋迦牟尼佛）長？文殊（文殊菩薩，象徵智慧）面赤也茫然。今朝好笑東明事，千古令人費唾涎。幸得海公忘我我，濟宗（禪宗五家之一）一脈續綿綿。乃擲下拄杖下座。師即入方丈禮謝。明曰老僧不出月去也。至廿七夜辭眾。廿九日示寂。師仍欲遁歸洞庭。四眾苦留。乃繼其席。萬峰忌日。師拈香指真曰。我幾淹殺你甕里。幸是普慈。若別人不可救也。爇此瓣香。堪酬接引。喝一喝云。只笑你護短沒頭師。佛法當人情。展坐具禮拜。又拈香云。此一瓣香。供養東明長老。一片赤心鞭䇿。令余洞達宗源。連喝兩喝。受恩深處便為家。有乳方知是阿孃。禮拜起。慟哭。歸方丈。臨示寂說偈曰。九十六年於世，七十四載為僧，中間多少誵訛，一見東明消殞。以拂子打○云。釋迦（佛教創始人，即釋迦牟尼佛）至我六十二世。有不可數老和尚。又打○云。多向者里安身。咄。乃投筆而逝。在景泰元年（1450年）。全身塔于東明左側。得法十二人(驢事未去。馬事到來。分明鐵山崩倒壓銀山。盤走珠兮珠走盤。不得春風花不開。花開又被風吹落。所謂曾伴夜行驚惡虎。幾回同上碧蘿峰)。

第二十九世寶峰明瑄禪師

海舟嗣。姑蘇吳江人。姓范氏在俗為木匠。因海舟和尚造塔院。斧傷自足。痛甚索酒吃。舟聞之往謂曰。適來范作頭傷足。猶可。假若斫去頭。千石酒。與

【English Translation】 English version: To whom is the intention transmitted? Kāśyapa (one of the ten major disciples of Śākyamuni, known for his ascetic practices) unexpectedly breaks into a smile. How can the seven Buddhas (the seven past Buddhas: Vipassī, Sikhī, Viśvabhū, Krakucchanda, Kanakamuni, Kāśyapa, and Śākyamuni) be contained here? Mañjuśrī (Mañjuśrī Bodhisattva, symbolizing wisdom) blushes and is also at a loss. Today, the affairs of Dongming are laughable, causing people to waste saliva for ages. Fortunately, Master Hai has forgotten self, and the lineage of the Jì sect (one of the five houses of Chan Buddhism) continues unbroken. Then he throws down his staff and descends from the seat. The master immediately enters the abbot's room to express his gratitude. Ming says, 'This old monk will not leave this month.' On the night of the 27th, he bids farewell to the assembly. On the 29th, he passes away. The master still wants to escape back to Dongting. The four assemblies earnestly plead him to stay, and he succeeds to the abbot's seat. On the anniversary of Wanfeng's death, the master offers incense and points to the truth, saying, 'I almost drowned you in the jar. Fortunately, it is universal compassion. If it were someone else, you could not be saved.' Burn this petal of incense, worthy of repaying the reception. He shouts once, saying, 'I only laugh at you, the short-sighted, headless master. The Buddha-dharma is treated as human sentiment.' He spreads out the sitting cloth and prostrates. Then he offers incense again, saying, 'This petal of incense is offered to Elder Dongming. A piece of red heart whips me, causing me to thoroughly understand the source of the sect.' He shouts twice in succession. 'Where the grace is deeply received, there is home. Only with milk do you know it is your mother.' He rises from prostration, wailing. He returns to the abbot's room. Approaching his passing, he speaks a verse, saying, 'Ninety-six years in the world, seventy-four years as a monk, how much confusion in between, one glimpse of Dongming and it vanishes.' He strikes ○ with a whisk, saying, 'From Śākyamuni (the founder of Buddhism, i.e., Śākyamuni Buddha) to me is the sixty-second generation. There are countless old monks.' He strikes ○ again, saying, 'Mostly settle down here.' 'Doh!' Then he throws down his pen and passes away. It was in the first year of Jingtai (1450). His whole body is enshrined in a pagoda to the left of Dongming. Twelve people attained the Dharma (the donkey affair has not gone, the horse affair has arrived. Clearly, an iron mountain collapses and presses down on a silver mountain. The plate runs the pearl, and the pearl runs the plate. Without the spring breeze, the flower does not bloom. The flower blooms and is blown away by the wind. So-called having accompanied a night walk, startling a fierce tiger, several times together ascending the Bi Luo Peak).

The twenty-ninth generation, Chan Master Baofeng Mingxuan

A successor of Haizhou. A native of Wujiang, Suzhou, with the surname Fan, a carpenter in secular life. Because the monk Haizhou was building a pagoda courtyard, he injured his foot with an axe. The pain was severe, and he asked for wine to drink. Zhou heard of it and went to him, saying, 'It is still okay that the head carpenter Fan injured his foot. If you were to chop off your head, a thousand stones of wine would be given.'

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作頭吃。作頭能吃否。師有省。即止酒。遂求為僧。舟即與披剃。曰今日汝頭落地。師曰。頭雖落。好吃酒人頭不落也。乃充火頭。一日師負薪舟見曰。將荊棘作么。師曰是柴。舟呵呵大笑。師惘然。舟曰是柴。將去燒卻。師起疑。曰和尚畢竟是甚麼道理。故問我。我不能答。是夕刻意參究。不覺被火燎去眉毛面如刀割。以鏡照之。豁然大悟。呈悟于舟。舟便打。師奪拄杖云。者條六尺竿。幾年不用。今日又要重拈。舟大笑。師呈偈曰。棒頭著處血痕班。笑裡藏刀仔細看。若是英靈真漢子。死人吃棒舞喃喃。舟曰即此偈語。可紹吾宗。乃付偈曰。臨濟兒孫是獅子。一吼千山百獸死。今朝汝具爪牙威。也須萬壑深藏止。從此名聞遐邇。學者雲集。得法五人。逝于成化八年十二月九日。全身塔于東明寺左。嗣法一人(將柴喚棘嘴都盧。鐵汁灌他作醉壺。骨髓皮毛皆換盡。太阿舞得把龍屠)。

第三十世天奇本瑞禪師

寶峰嗣。南昌鐘陵江氏子。年二十。隨父商于穎州。偶厭世相。遂信步至荊門。禮無說能公披剃為沙門。令看萬法歸一一歸何處話。師乃遍參耆宿。晝夜坐禪。至隨州觀音寺。聞進長老會中度夏。見壁間有警䇿一篇。師時持不語。每抬頭惟看中間兩句曰。沉吟是阿誰。舉處是何人。且看且參。日久

【現代漢語翻譯】 現代漢語譯本： 做飯時偷吃。問：做飯時偷吃可以嗎？（天奇本瑞）禪師有所領悟，於是戒酒，並請求出家為僧。住持（無說）舟禪師就為他剃度，說：『今天你的頭落地了。』禪師說：『頭雖然落地，但好吃酒人的頭是不會落地的。』於是被安排做伙伕。一天，禪師背柴，舟禪師看見說：『拿荊棘做什麼？』禪師說：『是柴。』舟禪師哈哈大笑。禪師茫然不解。舟禪師說：『是柴，拿去燒掉。』禪師開始懷疑，說：『和尚（舟禪師）到底是什麼道理，故意問我，我不能回答。』當晚刻意參究，不知不覺被火燒去眉毛，面部像刀割一樣。用鏡子一照，豁然大悟。向舟禪師呈述自己的領悟，舟禪師就打他。禪師奪過拄杖說：『這條六尺長的竹竿，多年不用，今天又要重新拿起來。』舟禪師大笑。禪師呈偈語說：『棒頭打著之處血跡斑斑，笑裡藏刀要仔細看。若是英靈真正的漢子，被打死也喃喃自語。』舟禪師說：『就憑這偈語，可以繼承我的宗派。』於是交付偈語說：『臨濟宗的兒孫是獅子，一吼叫千山百獸都會嚇死。今天你具備了爪牙的威猛，也必須在萬壑深谷中藏身。』從此禪師名聲遠揚，學者雲集。得法的有五人。于成化八年（1472年）十二月初九圓寂。全身塔葬于東明寺左側。嗣法弟子一人（把柴叫做荊棘，嘴巴像都盧鳥一樣笨拙，用鐵汁灌他，讓他像醉漢一樣。骨髓皮毛都換掉了，太阿劍舞得像屠龍一樣）。

第三十世天奇本瑞禪師

是寶峰禪師的嗣法弟子。南昌鐘陵人，姓江。二十歲時，跟隨父親在穎州做生意，偶然厭倦世俗，於是隨意走到荊門，拜無說能公剃度為沙門。無說能公讓他參看『萬法歸一一歸何處』的話頭。禪師於是遍參各位耆宿，晝夜坐禪。到隨州觀音寺，聽說進長老在那裡舉辦夏安居，看見墻壁上有一篇警策文。禪師當時持不語，每次抬頭只看中間兩句：『沉吟的是誰？舉起的是何人？』一邊看一邊參究，時間久了。 English version: He stole food while cooking. He asked: 'Is it permissible to steal food while cooking?' Chan Master (Tianqi Benrui) had an awakening, so he gave up alcohol and requested to become a monk. Abbot (Wushuo) Zhou Chan Master shaved his head and said: 'Today your head falls to the ground.' The Chan Master said: 'Although the head falls, the head of a person who loves to drink will not fall.' So he was assigned to be a cook. One day, the Chan Master was carrying firewood, and Zhou Chan Master saw him and said: 'What are you doing with thorns?' The Chan Master said: 'It's firewood.' Zhou Chan Master laughed loudly. The Chan Master was bewildered. Zhou Chan Master said: 'It's firewood, take it and burn it.' The Chan Master began to doubt, saying: 'What is the principle of the Abbot (Zhou Chan Master), deliberately asking me, and I cannot answer.' That night, he deliberately investigated, and unknowingly his eyebrows were burned off by the fire, and his face was like a knife cut. He looked in the mirror and suddenly realized. He presented his understanding to Zhou Chan Master, and Zhou Chan Master hit him. The Chan Master snatched the staff and said: 'This six-foot-long bamboo pole has not been used for many years, and today it must be picked up again.' Zhou Chan Master laughed loudly. The Chan Master presented a verse saying: 'Where the stick hits, there are bloodstains, carefully look at the knife hidden in the smile. If he is a heroic and true man, he will mutter even when beaten to death.' Zhou Chan Master said: 'Based on this verse, you can inherit my sect.' So he handed over the verse saying: 'The descendants of Linji (Rinzai) are lions, and a roar will frighten all the beasts in the mountains. Today you have the power of claws and teeth, and you must also hide in the deep valleys.' From then on, the Chan Master's reputation spread far and wide, and scholars gathered. Five people attained the Dharma. He passed away on the ninth day of the twelfth month of Chenghua eight (1472). His whole body was buried in a pagoda on the left side of Dongming Temple. One Dharma heir (calling firewood thorns, his mouth is as clumsy as a Dulou bird, pouring iron juice into him, making him like a drunkard. His bone marrow and skin have all been replaced, and he dances the Tai'a sword like slaying a dragon).

Thirtieth Generation Chan Master Tianqi Benrui

He was a Dharma heir of Chan Master Baofeng. He was from Zhongling, Nanchang, with the surname Jiang. At the age of twenty, he followed his father in business in Yingzhou, and accidentally became tired of the world, so he walked to Jingmen and was shaved by Wushuo Nenggong to become a Shamen. Wushuo Nenggong asked him to contemplate the topic of 'The myriad dharmas return to one, where does the one return?' The Chan Master then visited various elders and practiced Zen meditation day and night. When he arrived at Guanyin Temple in Suizhou, he heard that Elder Jin was holding a summer retreat there, and he saw a piece of admonitory text on the wall. The Chan Master was silent at the time, and every time he looked up, he only looked at the middle two sentences: 'Who is hesitating? Who is raising it?' He looked and contemplated for a long time.

【English Translation】 He stole food while cooking. He asked: 'Is it permissible to steal food while cooking?' Chan Master (Tianqi Benrui) had an awakening, so he gave up alcohol and requested to become a monk. Abbot (Wushuo) Zhou Chan Master shaved his head and said: 'Today your head falls to the ground.' The Chan Master said: 'Although the head falls, the head of a person who loves to drink will not fall.' So he was assigned to be a cook. One day, the Chan Master was carrying firewood, and Zhou Chan Master saw him and said: 'What are you doing with thorns?' The Chan Master said: 'It's firewood.' Zhou Chan Master laughed loudly. The Chan Master was bewildered. Zhou Chan Master said: 'It's firewood, take it and burn it.' The Chan Master began to doubt, saying: 'What is the principle of the Abbot (Zhou Chan Master), deliberately asking me, and I cannot answer.' That night, he deliberately investigated, and unknowingly his eyebrows were burned off by the fire, and his face was like a knife cut. He looked in the mirror and suddenly realized. He presented his understanding to Zhou Chan Master, and Zhou Chan Master hit him. The Chan Master snatched the staff and said: 'This six-foot-long bamboo pole has not been used for many years, and today it must be picked up again.' Zhou Chan Master laughed loudly. The Chan Master presented a verse saying: 'Where the stick hits, there are bloodstains, carefully look at the knife hidden in the smile. If he is a heroic and true man, he will mutter even when beaten to death.' Zhou Chan Master said: 'Based on this verse, you can inherit my sect.' So he handed over the verse saying: 'The descendants of Linji (Rinzai) are lions, and a roar will frighten all the beasts in the mountains. Today you have the power of claws and teeth, and you must also hide in the deep valleys.' From then on, the Chan Master's reputation spread far and wide, and scholars gathered. Five people attained the Dharma. He passed away on the ninth day of the twelfth month of Chenghua eight (1472). His whole body was buried in a pagoda on the left side of Dongming Temple. One Dharma heir (calling firewood thorns, his mouth is as clumsy as a Dulou bird, pouring iron juice into him, making him like a drunkard. His bone marrow and skin have all been replaced, and he dances the Tai'a sword like slaying a dragon).

Thirtieth Generation Chan Master Tianqi Benrui

He was a Dharma heir of Chan Master Baofeng. He was from Zhongling, Nanchang, with the surname Jiang. At the age of twenty, he followed his father in business in Yingzhou, and accidentally became tired of the world, so he walked to Jingmen and was shaved by Wushuo Nenggong to become a Shamen. Wushuo Nenggong asked him to contemplate the topic of 'The myriad dharmas return to one, where does the one return?' The Chan Master then visited various elders and practiced Zen meditation day and night. When he arrived at Guanyin Temple in Suizhou, he heard that Elder Jin was holding a summer retreat there, and he saw a piece of admonitory text on the wall. The Chan Master was silent at the time, and every time he looked up, he only looked at the middle two sentences: 'Who is hesitating? Who is raising it?' He looked and contemplated for a long time.

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意深。覺山河大地。林木池沼。六根六塵。都來只是一個誰字。后與全首座。往襄陽。偶聞婦人喚豬聲。全說偈曰。阿孃墻內喚哪哪。途路師僧會也么。拶破者些關棙子。阿孃依舊是婆婆。全舉了便行。再不回顧。師自唸曰。且不得直下承當便是乎。行數程。猶恍惚不已。一日病中。聞僧舉大慧禪師發背因緣。豁然透得全公說偈之意。乃作頌曰。直下承當事不差。皆因分別隔天涯。若能返此回光照。直下承當本不差。因入蜀。見楚山雪峰諸老。漸有省發。末後參寶峰和尚。峰云甚麼處來。師云北京。峰云只在北京。別有去處。師云隨方瀟灑。峰云曾到四川否。云曾到。峰云四川境界。與此間如何。云江山雖異。風月一般。峰豎起拳頭云。還有這個么。云無。峰云因甚卻無。云非我境界。峰云如何是你境界。云諸佛不能識。誰敢強安名。峰云汝豈不是著空。云終不向鬼窟里作活計。峰云西天九十六種外道。你是第一。師拂袖便出乃付偈曰。濟山棒喝如輕觸。殺活從茲手眼親。聖解凡情俱坐斷。曇花猶放一枝新。嗣法二人(隨機瀟灑大方出。拶著當頭便返擲。箇中境界阿誰知。諸佛從來不能識)。

第三十一世關子嶺無聞明聰禪師

天奇嗣。邵武光澤縣人也。俗姓奚。母吳氏。將誕師前一夕。有病僧告宿。吳

【現代漢語翻譯】 現代漢語譯本： 意旨深刻。覺悟到山河大地、林木池沼（池塘）、六根（眼、耳、鼻、舌、身、意）六塵（色、聲、香、味、觸、法），都歸結為一個『誰』字。後來與全首座一同前往襄陽，偶然聽到婦人喚豬的聲音。全首座說了偈語：『阿孃墻內喚哪哪，途路師僧會也么？拶破者些關棙子，阿孃依舊是婆婆。』全首座說完便走，再不回頭。禪師自己思忖道：難道不能直接承擔嗎？走了幾程路，心中仍然恍惚不安。一日生病中，聽到僧人說大慧禪師發背的因緣，豁然領悟了全公說偈的用意，於是作頌說：『直下承當事不差，皆因分別隔天涯。若能返此回光照，直下承當本不差。』因此入蜀，見到楚山、雪峰等老禪師，漸漸有所領悟。最後參訪寶峰和尚，寶峰問：『從什麼地方來？』禪師說：『北京。』寶峰說：『只是在北京，別有去處嗎？』禪師說：『隨方瀟灑。』寶峰問：『曾到四川嗎？』禪師說：『曾到。』寶峰問：『四川境界，與此間如何？』禪師說：『江山雖異，風月一般。』寶峰豎起拳頭問：『還有這個嗎？』禪師說：『無。』寶峰問：『因為什麼卻無？』禪師說：『非我境界。』寶峰問：『如何是你境界？』禪師說：『諸佛不能識，誰敢強安名。』寶峰說：『你豈不是著空。』禪師說：『終不向鬼窟里作活計。』寶峰說：『西天九十六種外道，你是第一。』禪師拂袖便出，於是付偈說：『濟山棒喝如輕觸，殺活從茲手眼親。聖解凡情俱坐斷，曇花猶放一枝新。』嗣法二人（隨機瀟灑大方出，拶著當頭便返擲。箇中境界阿誰知，諸佛從來不能識）。

第三十一世關子嶺無聞明聰禪師

天奇嗣。邵武光澤縣人也。俗姓奚。母吳氏。將誕師前一夕。有病僧告宿。吳

【English Translation】 English version: The meaning is profound. He awakened to the mountains, rivers, and earth, the forests, ponds, and marshes, the six roots (eye, ear, nose, tongue, body, and mind), and the six dusts (form, sound, smell, taste, touch, and dharma), all returning to just one word: 'Who?' Later, he went to Xiangyang with Chief Seat Quan, and accidentally heard a woman calling a pig. Quan said in a verse: 'Mother is calling 'Na Na' inside the wall, do traveling monks understand? If you break through these barriers, the mother is still the grandmother.' Quan finished speaking and left, never looking back. The Chan master thought to himself: 'Can't I just directly accept it?' After walking several miles, he was still in a daze. One day, while sick, he heard a monk talking about the cause and effect of Chan Master Dahui's back sores, and he suddenly understood the meaning of Quan's verse. So he composed a verse: 'Directly accepting is not wrong, it's all because of discrimination that separates us. If you can turn back the light and illuminate, directly accepting is originally not wrong.' Therefore, he entered Sichuan and met the old Chan masters of Chushan and Xuefeng, and gradually gained some understanding. Finally, he visited Abbot Baofeng. Baofeng asked: 'Where did you come from?' The Chan master said: 'Beijing.' Baofeng said: 'Only in Beijing, is there another place to go?' The Chan master said: 'Free and unrestrained in all directions.' Baofeng asked: 'Have you been to Sichuan?' The Chan master said: 'I have been.' Baofeng asked: 'How is the scenery of Sichuan compared to here?' The Chan master said: 'Although the mountains and rivers are different, the wind and moon are the same.' Baofeng raised his fist and asked: 'Is there still this?' The Chan master said: 'No.' Baofeng asked: 'Why is there no?' The Chan master said: 'Not my realm.' Baofeng asked: 'What is your realm?' The Chan master said: 'The Buddhas cannot recognize it, who dares to forcefully give it a name?' Baofeng said: 'Aren't you attached to emptiness?' The Chan master said: 'I will never make a living in a ghost cave.' Baofeng said: 'You are the first of the ninety-six heretical paths of the Western Heaven.' The Chan master flicked his sleeve and left, and then gave a verse: 'Jishan's staff and shout are like a light touch, killing and giving life are now in my hands and eyes. Holy understanding and worldly feelings are all cut off, the曇花(曇花, Epiphyllum, a type of flower) still blooms a new branch.' Two Dharma heirs (responding to the occasion, free and unrestrained, throwing back what is pressed against the head. Who knows the realm within? The Buddhas have never recognized it).

The 31st Generation Chan Master Wuwen Mingcong of Guanziling

A successor of Tianqi. He was from Guangze County, Shaowu. His secular surname was Xi. His mother, Wu, had a sick monk ask for lodging the night before she gave birth to the master. Wu

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氏辭之。夜半遂生師。而病僧亦以是夕亡于道上。里人咸謂此僧再來也。師生三歲。父母繼亡。外祖憐而收養之。未期年。外祖亦死。舅氏以師命孤苦。乃送且隱庵為僧。十七得度。二十受具。精毗尼。兼修止觀。深究唯識等論。同學皆敬之。一日遊百丈山。逢一老宿。問師曰。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。此理如何。師乃依文講之。老宿詬罵而去。師從此疑情頓發。唸唸孜孜。經五六載。一日聞馬嘶。豁然大悟。乃曰。如斯之事。如來明見。無有差謬。遂參諸方。得法于天奇老人焉。奇問在世忘世。是如何。師云了物非物。奇曰。在念忘念。是如何。師云於心無心。奇曰心佛俱忘。是如何。師雲華山高㟮。太行峨。嗣法五人(輕輕翻轉定盤星。迷悟都來總不親。赤子條條赤骨。𩪸一雙隻手起家門)。

第三十二世笑巖月心德寶禪師

無聞嗣。金臺吳氏子。世族錦衣。師幼孤。情質近道。弱冠時入寺聽講華嚴大疏。至十地品。如來為輪王時。舍國城妻子。頭目手足。因感悟禮廣慧能禪師出家。既落髮。遍參名宿。乃至伏牛火場。凈土觀門。無所不歷。遂造關嶺。謁無聞聰公。問曰。十聖三賢。已全聖智。為甚不明斯旨。聰厲聲。曰如何是斯旨。速道速道。師連下數轉語。皆不契。

【現代漢語翻譯】 現代漢語譯本： 他推辭了。半夜就生下了禪師。而生病的僧人也在當晚死在了路上。鄉里人都說這個僧人是再來的。禪師三歲時，父母相繼去世。外祖父憐憫他，收養了他。不到一年，外祖父也去世了。舅舅因為禪師命運孤苦，就送他到且隱庵當了僧人。十七歲時剃度，二十歲時受具足戒。精通毗尼（戒律），兼修止觀（止息妄念，觀察真理），深入研究唯識（瑜伽行法）等論。同學們都很尊敬他。一天，他遊覽百丈山，遇到一位老修行，問禪師說：『大通智勝佛（過去佛名），十劫（極長的時間單位）坐在道場，佛法不現前，不能成就佛道。這個道理是什麼？』禪師就按照字面意思講解。老修行斥責謾罵而去。禪師從此疑情頓發，念念不忘，經過五六年。一天聽到馬叫聲，豁然大悟，於是說：『這樣的事情，如來（佛的稱號）明明白白地看見，沒有絲毫差錯。』於是參訪各方，在天奇老人那裡得法。天奇問：『在世忘世，是怎樣的？』禪師說：『了物非物。』天奇說：『在念忘念，是怎樣的？』禪師說：『於心無心。』天奇說：『心佛俱忘，是怎樣的？』禪師說：『華山高峻，太行山巍峨。』嗣法五人（輕輕翻轉定盤星，迷悟都來總不親。赤子條條赤骨，𩪸一雙隻手起家門）。

第三十二世笑巖月心德寶禪師

無聞嗣。金臺吳氏之子。世代為錦衣衛。禪師幼年喪父。性情接近道。二十歲左右時入寺聽講《華嚴大疏》，聽到十地品，如來（佛的稱號）作為輪王時，捨棄國城妻子，頭目手足。因此感悟，禮拜廣慧能禪師出家。剃度后，遍參名宿，乃至伏牛火場，凈土觀門，無所不歷。於是前往關嶺，拜見無聞聰公，問道：『十聖三賢，已經完全具備聖人的智慧，為什麼不明白這個宗旨？』聰厲聲說：『如何是這個宗旨？快說快說！』禪師連續說了幾句轉語，都不契合。

【English Translation】 English version: He declined. In the middle of the night, the Chan master was born. And the sick monk also died on the road that evening. The villagers all said that this monk had come again. When the Chan master was three years old, his parents died one after the other. His maternal grandfather pitied him and took him in. In less than a year, his maternal grandfather also passed away. His uncle, seeing that the Chan master's fate was lonely and bitter, sent him to Qieyin Hermitage to become a monk. At the age of seventeen, he was tonsured, and at the age of twenty, he received the full precepts. He was proficient in Vinaya (discipline), practiced both Samatha-vipassana (stopping delusions and observing the truth), and deeply studied the Yogacara (Consciousness-only) and other treatises. All his fellow students respected him. One day, he was traveling in Baizhang Mountain and met an old practitioner who asked the Chan master: 'Mahābhijñā-jñānābhibhū (name of a past Buddha), sat in the Bodhimanda (place of enlightenment) for ten kalpas (extremely long unit of time), but the Buddha-dharma did not appear, and he could not attain Buddhahood. What is the principle behind this?' The Chan master explained it according to the literal meaning. The old practitioner scolded and left. From then on, the Chan master's doubts arose, and he was constantly thinking about it, for five or six years. One day, he heard a horse neigh and suddenly realized the truth, so he said: 'Such things are clearly seen by the Tathagata (title of the Buddha), without any error.' Thereupon, he visited various places and obtained the Dharma from the old man Tianqi. Tianqi asked: 'Being in the world but forgetting the world, what is it like?' The Chan master said: 'Understanding things as non-things.' Tianqi said: 'Being in thought but forgetting thought, what is it like?' The Chan master said: 'Having no mind in the mind.' Tianqi said: 'Forgetting both mind and Buddha, what is it like?' The Chan master said: 'Mount Hua is high and steep, and Mount Taihang is majestic.' Five people inherited the Dharma (Gently turning the balance, delusion and enlightenment are not close. The red child has red bones, and a pair of hands starts a family).

The thirty-second generation Chan Master Xiaoyan Yuexin Debao

Successor of Wuwen. Son of the Wu family of Jintai. The family had been guards of the Emperor. The Chan master lost his father at a young age. His temperament was close to the Dao. Around the age of twenty, he entered a temple to listen to lectures on the Great Commentary on the Avatamsaka Sutra. When he heard the Tenth Ground Chapter, when the Tathagata (title of the Buddha) was a Wheel-Turning King, he gave up his kingdom, city, wife, children, head, eyes, hands, and feet. Because of this, he was moved and bowed to Chan Master Guanghui Neng to become a monk. After being tonsured, he visited famous monks everywhere, even the Fire Ground of Funiu and the Pure Land Contemplation Gate, he experienced everything. Thereupon, he went to Guanling to visit Master Wuwen Cong and asked: 'The Ten Saints and Three Worthies have already fully possessed the wisdom of the saints, why do they not understand this purpose?' Cong sternly said: 'What is this purpose? Speak quickly! Speak quickly!' The Chan master said several turning phrases in succession, but none of them matched.

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后因泉邊洗菜。忽然一莖菜葉墮水。師逐水圓轉捉之不可得。遂有省。喜躍來歸。至晚。聰以玄沙未徹語問之。師曰賊入空房。聰曰者則公案。不得草草。師便喝。拂袖而出。數日後。辭關嶺。與爽庵結伴。入楚參大覺。一日室中。舉外道問佛。不問有言。不問無言。世尊良久。外道便悟。覺曰既不涉有無。良久亦是閑名。正當恁么時外道悟個甚麼。師擬對。覺以手掩師口。曰止止。猶更掛齒在。師乃豁然曰。可謂東土衲僧。不若西天外道。誠大遠在。即呈偈曰。自笑當年畫模則。幾番紅了幾番黑。如今謝主老還鄉。那管平生得未得。覺為助喜。未幾覺順世。師回關嶺。聰禪師甚重之付以法印。后與聰圍爐次。聰云。人人有本來父母。子之父母今在何處。師云。一火焚之。聰云。恁么。則子無父母耶。師云。有即有。佛眼覷不見。聰云。子還見么。師云。某亦不見。聰云。為甚麼不見。師云。若見。則非真父母。遂呈偈曰。本來真父母。歷劫不曾離。起坐承他力。寒溫亦共知。相逢不相見。相見不相識。為問今何在。分明舉似師。聰云。堪紹吾宗。嗣法三人(伸手不及見非菜。一火焚之絕無礙。本來父母碎百嚼。七縱八橫渾無罅)。

第三十三世荊溪幻有正傳禪師

笑巖嗣俗呂氏。溧陽人也。年十九。剃

【現代漢語翻譯】 現代漢語譯本 後來因為在泉邊洗菜，忽然有一片菜葉掉進水裡。禪師順著水流去追逐那片菜葉，卻怎麼也抓不到，於是有所領悟，歡喜地跑了回來。到了晚上，聰禪師因為玄沙（Xuan Sha，禪宗大師）的未徹之語來問他。禪師說：『賊入空房。』聰禪師說：『這則公案，不可草率。』禪師便大喝一聲，拂袖而去。幾天後，禪師告別關嶺，與爽庵結伴，前往楚地參拜大覺禪師。一天在室內，大覺禪師舉起外道問佛的故事：『不問有言，不問無言，世尊良久。外道便悟。』大覺禪師說：『既然不涉及有無，良久也是多餘。正當這個時候，外道悟到了什麼？』禪師想要回答，大覺禪師用手摀住他的嘴，說：『住口！你還掛在嘴邊。』禪師於是豁然開朗，說：『真可謂東土的僧人，不如西天的外道，實在差太遠了。』隨即呈上偈語說：『自笑當年畫模則，幾番紅了幾番黑。如今謝主老還鄉，那管平生得未得。』大覺禪師為他感到高興。不久，大覺禪師圓寂。禪師回到關嶺，聰禪師非常器重他，把法印傳授給他。後來，禪師與聰禪師圍著爐子，聰禪師說：『人人都有本來父母，你的父母現在在哪裡？』禪師說：『一火焚之。』聰禪師說：『這麼說，你沒有父母嗎？』禪師說：『有即有，佛眼也看不見。』聰禪師說：『你還見得到嗎？』禪師說：『我也見不到。』聰禪師說：『為什麼見不到？』禪師說：『如果見得到，那就不是真父母。』於是呈上偈語說：『本來真父母，歷劫不曾離。起坐承他力，寒溫亦共知。相逢不相見，相見不相識。為問今何在，分明舉似師。』聰禪師說：『堪以紹吾宗。』嗣法三人（伸手不及見非菜，一火焚之絕無礙，本來父母碎百嚼，七縱八橫渾無罅）。

第三十三世荊溪幻有正傳禪師

笑巖，俗姓呂，溧陽人。十九歲剃度。

【English Translation】 English version Later, while washing vegetables by the spring, a vegetable leaf suddenly fell into the water. The master chased after the leaf as it swirled in the water, but could not catch it. He then had an awakening and joyfully returned. In the evening, Chan Master Cong asked him about the unthoroughly understood words of Xuan Sha (Xuan Sha, a Chan master). The master said, 'A thief enters an empty house.' Chan Master Cong said, 'This koan cannot be treated carelessly.' The master then shouted and flung his sleeve, leaving. Several days later, the master bid farewell to Guanling and, accompanied by Shuang'an, went to Chu to visit Great Awareness (Da Jue, a Chan master). One day in the room, Great Awareness raised the story of the heretic asking the Buddha: 'Not asking about words of existence, not asking about words of non-existence, the World-Honored One remained silent for a long time. The heretic then awakened.' Great Awareness said, 'Since it does not involve existence or non-existence, silence is also superfluous. At this very moment, what did the heretic awaken to?' The master was about to answer, but Great Awareness covered his mouth with his hand, saying, 'Stop! You are still clinging to words.' The master then suddenly understood, saying, 'It can truly be said that the monks of the Eastern Land are not as good as the heretics of the Western Heaven, truly far behind.' He then presented a verse, saying: 'I laugh at myself for drawing models in the past, how many times red, how many times black. Now I thank the master and return to my old home, not caring whether I gained or lost in my life.' Great Awareness was happy for him. Soon after, Great Awareness passed away. The master returned to Guanling, and Chan Master Cong greatly valued him, entrusting him with the Dharma seal. Later, while the master and Chan Master Cong were sitting around the stove, Chan Master Cong said, 'Everyone has original parents, where are your parents now?' The master said, 'Burned by a fire.' Chan Master Cong said, 'In that case, do you have no parents?' The master said, 'Having, having, even the Buddha's eye cannot see them.' Chan Master Cong said, 'Can you still see them?' The master said, 'I also cannot see them.' Chan Master Cong said, 'Why can't you see them?' The master said, 'If they could be seen, then they would not be true parents.' He then presented a verse, saying: 'Originally true parents, never separated throughout the kalpas. Rising and sitting, we receive their strength, cold and warmth are also known together. Meeting but not seeing, seeing but not recognizing. Asking where they are now, clearly show it to the master.' Chan Master Cong said, 'Worthy to inherit our lineage.' Three successors of the Dharma (Reaching out but not seeing the vegetable, burning it with fire is completely unobstructed, the original parents are chewed into a hundred pieces, seven vertical and eight horizontal, without any gaps).

The 33rd Generation Chan Master Huan You Zheng Chuan of Jingxi

Xiao Yan, with the lay surname Lü, was a native of Liyang. He was tonsured at the age of nineteen.

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發於樂庵和尚。因嬰勞疾。庵令看父母未生前話。久之無所契繇是克勤精進。歷二七日餘。一夕經行方坐昏沉。無奈。忽聞琉璃燈花。熚爆聲。豁然有省。乃曰。始知古人所謂。直得虛空粉碎。大地平沉十方無壁落。四面亦無門。若有一人。發真歸源。十方虛空。悉皆消殞等說。皆非虛語。於是直造燕都。參笑巖和尚。求印可。通所得未竟。巖忽趯出只履曰。曏者里道一句看。師無語。乃通夕不寐。至明旦猶立檐下。巖出見喚之。師回首。巖翹一足。作修羅障日月勢。師有省服勤數載。禮辭南歸。巖書從上源流付之臨行贈以一笠。曰無露圭角。師初住龍池。次遷五臺。秘魔。次北京。普照。晚歸龍池。上堂。舉文殊三處度夏話。師曰。文殊當時太殺神通。迦葉奈何局于智短。若作迦葉。應把黃面老子先須擯卻。何也。不見道來說是非者。便是是非人。上堂。豎起拂子曰。老僧今日借取這拂子。一時說法。直得三世諸佛立地聽。汝等現前俱信得及么。倘信不及。止止。不須說。我法妙難思。題香爐偈曰。有耳聞聲一似聾。無容余物動乎中。灰心未必常如此。嬴得清煙便不同。師與士大夫游嘗舉東坡點琴操語曰。門前冷落。車馬稀。老大嫁作商人婦。琴操何所感。便削髮爲尼耶。士大夫多不契。又慮學者見落斷常。著書三

篇。曰駁語。曰性住釋。曰物不遷。題旨刻行於世。萬曆甲寅春仲示寂。塔建本山。與一源禪師同塔。嗣法三人天童悟。罄山修。凈名蓮(燈花報喜話偏長。趯出鞋兒。不覆藏。勘破修羅障月勢爐中猛焰變空霜○眼裡著得百千萬億須彌山。耳里著得不可思議大海水)。

第三十四世明州天童密雲圓悟禪師

龍池嗣。宜興蔣氏子。家貧。樵採為業。但于歲歲二三月中。忽動世間無常之想。便欲修行。年二十七。荷擔度山曲。觸路旁積薪。有省。得管帶拘心意。日用嘗令昭昭然。越兩年棄室。又明年。從龍池山幻有傳禪師出家。然覺生死到來。畢竟不穩當。二六時中。看得心境兩立。古人道。天地同根。萬物一體。越看越成兩個。因舟次請益龍池。池曰。你若到者田地。便放身倒臥。師禮拜起。昏蒙益甚。嗣是惟加罵詈。師慚悶交感。至大病汗流。二七日方愈遂掩關數載。適傳公入都。舉師監院事。一日自城中歸。過銅棺山頂。忽覺情與無情。煥然等現。覓纖毫過患不可得。大端說似人不得。爾時昭昭靈靈底不知向甚處去了。又自密密舉前所會古人因緣。宛爾不同。亦不自疑是與不是。一日。龍池喚師及覺宇入室。曰老僧昨夜起來。走一回。把柄都在手裡了。汝等為我扶持佛法。師便出呈偈曰。若據某甲扶佛

【現代漢語翻譯】 現代漢語譯本：篇章，名為《駁語》，名為《性住釋》，名為《物不遷》，將題旨刊刻流傳於世。萬曆甲寅年（1614年）春仲圓寂，塔建在本山，與一源禪師同塔。嗣法弟子三人：天童悟、罄山修、凈名蓮（燈花報喜的話說得太長，乾脆踢掉鞋子，不再遮掩。勘破修羅障月的氣勢，爐中猛烈的火焰化為空霜。眼中能容納百千萬億座須彌山（佛教宇宙觀中的山），耳中能容納不可思議的大海水）。

第三十四世明州天童密雲圓悟禪師

是龍池的嗣法弟子。宜興蔣氏之子，家境貧寒，以砍柴為生。但每年在二三月份，總會產生世事無常的想法，便想修行。二十七歲時，挑著擔子翻山越嶺，被路旁的柴堆觸動，有所領悟，懂得約束自己的心意，日常生活中總是保持清醒明白。過了兩年，離開家，又過了一年，跟隨龍池山幻有傳禪師出家。然而覺得生死到來，終究是不穩妥的。一天到晚，看到心與境是兩立的。古人說，『天地同根，萬物一體』，越看越覺得是兩個。因此在船上向龍池請教，龍池說：『你若到了那種地步，就放身倒臥。』禪師禮拜起身，更加昏蒙。此後龍池只是加以罵詈。禪師慚愧苦悶交加，以致大病一場，汗流不止，過了十四天才痊癒，於是閉關數年。恰逢傳公入京，舉薦禪師擔任監院的職務。一天，從城中回來，經過銅棺山頂，忽然覺得有情與無情，都煥然平等地顯現出來，找不到一絲一毫的過失。其中的道理難以向人訴說。那時清清楚楚、靈靈明明的東西不知道到哪裡去了。又暗暗地舉出之前所領會的古人因緣，完全不同，也不懷疑自己是對是錯。一天，龍池叫禪師和覺宇進入方丈室，說：『老僧昨夜起來，走了一趟，把柄都在手裡了。你們為我扶持佛法。』禪師便出來呈上偈語說：『如果按照我來扶持佛法，……』

【English Translation】 English version: Chapters titled 'Refuting Words,' 'Explanation of Nature's Abiding,' and 'Things Do Not Move,' with the main points engraved and circulated in the world. He passed away in the second month of spring in the year Jia Yin of the Wanli reign (1614), and his pagoda was built on this mountain, sharing a pagoda with Zen Master Yiyuan. He had three Dharma heirs: Tiantong Wu, Qingshan Xiu, and Jingming Lian (The story of the lamp flowers announcing good news is too long, so kick off the shoes and no longer hide it. Seeing through the power of the Asura (demi-gods) obscuring the moon, the fierce flames in the furnace transform into empty frost. The eyes can hold hundreds of thousands of millions of Mount Sumeru (the central mountain in Buddhist cosmology), and the ears can hold inconceivable oceans).

The 34th Generation Zen Master Miyun Yuanwu of Tiantong Temple in Mingzhou

He was a Dharma heir of Longchi. He was a son of the Jiang family in Yixing, and his family was poor, so he made a living by chopping wood. However, every year in February and March, he would suddenly have thoughts of the impermanence of the world and wanted to practice. At the age of twenty-seven, carrying a load over the mountains, he was touched by a pile of firewood by the roadside and had an awakening, understanding how to restrain his mind, and always kept it clear and bright in daily life. Two years later, he left home, and a year later, he became a monk under Zen Master Huanyou Chuan of Longchi Mountain. However, he felt that the arrival of birth and death was ultimately unreliable. Day and night, he saw that the mind and environment were two separate things. The ancients said, 'Heaven and earth share the same root, and all things are one body,' but the more he looked, the more he felt they were two. Therefore, on a boat trip, he asked Longchi for guidance. Longchi said, 'If you reach that state, then lie down and relax.' The Zen master bowed and stood up, feeling even more confused. After that, Longchi only scolded him. The Zen master felt ashamed and distressed, and became seriously ill, sweating profusely, and only recovered after fourteen days, so he closed himself off for several years. It happened that Master Chuan went to the capital and recommended the Zen master to serve as the supervisor of the monastery. One day, returning from the city, passing the top of Copper Coffin Mountain, he suddenly felt that sentient and non-sentient beings were all equally and brightly manifested, and he could not find a trace of fault. The principle within is difficult to tell to others. At that time, he did not know where the clear and bright thing had gone. He also secretly brought up the ancient causes and conditions that he had previously understood, which were completely different, and he did not doubt whether he was right or wrong. One day, Longchi called the Zen master and Jueyu into the abbot's room and said, 'This old monk got up last night and took a walk, and the handle is all in my hands. You support the Buddha Dharma for me.' The Zen master then came out and presented a verse, saying, 'If I were to support the Buddha Dharma, ...'

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法。任他○○○○○。都來總與三十棒。莫道分明為賞罰。龍池目之大笑。師接來付火。未幾池示寂。師依塔三載。萬曆丁巳。眾請繼席開法。次住通玄。金粟。黃檗。育王。天童。凡六巨剎。宗風大振。上堂。禪不在參。道不在悟。直下了然。超佛越祖。驀拈拄杖曰。即今莫有超佛超祖者么卓拄杖曰。正好朝打三千。暮打八百。擲拄杖曰。為什麼如此。撫掌曰。這裡放過。則不可。上堂。本來無物可評論。未悟之人妄見分。忽若迸開頂𩕳眼。大地山河一口吞。上堂。樹雕葉落。明明脫體全彰。雲散天空。杲杲日輪當午。正恁么時。霜風劈面來。諸人還覺寒毛卓豎也無。若也覺得。如龍得水。似虎靠山。日用頭頭全體露。折旋俯仰沒遮攔。喝一喝。上堂。子規啼血滿花枝。口口聲聲祇叫歸。不耐時人猶不省。年年三月又來啼。大眾還委么。自是不歸歸便得。五湖煙景有誰爭。卓拄杖一下。上堂。太白山中盡有柴。一株不許眾人搬。老僧不是多護惜。為要諸人徹骨寒。雖然如是。只如道。三界無安。猶如火宅。諸人又向甚麼處迴避。若也迴避得。可以高超三界。獨步大方。其或未然。各各照顧眉須始得。崇禎辛巳。國戚田公為皇貴妃赍紫衣入山。請師演法。復得俞旨。住金陵大報恩寺。師以衰邁遜謝。明年春。拂衣上通

玄。秋七月三日示微疾。七日午時。奄然坐化。流光夜照。四山變白。壽七十有七。迎全身歸塔于天童幻智庵右隴。嗣法一十二人。五峰學。鄧尉藏破山明。徑山容。金粟乘。寶峰忍。龍池微。天童忞。雪竇云。古南門。報恩賢。天童奇(杖頭發起焰紅火。佛祖皺眉無處躲。大地山河盡化灰。殺人不用磨刀斧。○喧天動地老和尚。徹骨徹髓一條棒。終始不開第二門天上人間作榜樣○中興臨濟之道。萬古法門標格。真一代開闢大宗師)。

第三十五世徑山費隱通容禪師

密雲嗣。閩之福清何氏子。十四。依鎮東慧山祝髮。初參壽昌。博山。及雲門。皆不能了手。有偈見志云。吾年二十五。氣海吞佛祖。不過古人關。豈踏今時路。后聞密雲和尚過越寓吼山。遂謁。便問覿面相提事若何。云以番菩提珠便打。師云錯。云又打。師便喝。云祇管打。師祇管喝。至第七打。頭顱幾裂。所有伎倆知見。一切冰釋。一日云問。薰風自南來。殿閣生微涼。汝作么生會。師云。水向石邊流出冷。風從花里過來香。云云離了此。又作么生。師云放和尚三十棒。云云。除卻棒。又作么生。師便喝。云云。喝后聻師云更要重說偈言。云便休去。既而云主金粟。命職西堂。明年。隨赴黃檗。云升座。以源流衣拂付焉。(拄杖橫肩挑日

【現代漢語翻譯】 現代漢語譯本： 玄。秋季七月三日略感不適。七月初七午時，安然坐化。光芒照亮夜空，四周山巒變為白色。享年七十七歲。迎請全身歸葬于天童幻智庵右側山坡。嗣法弟子共十二人，分別是：五峰學、鄧尉藏、破山明、徑山容、金粟乘、寶峰忍、龍池微、天童忞、雪竇云、古南門、報恩賢、天童奇（禪師的拄杖和頭髮燃起熊熊火焰，佛祖也皺眉無處躲藏，大地山河都化為灰燼，殺人不需要刀斧。喧天動地的老和尚，徹骨徹髓的一條禪杖，自始至終不開第二道門，是天上人間的榜樣。中興臨濟宗的道統，是萬古不變的法門標桿，真是一代開闢宗門的大宗師）。

第三十五世徑山費隱通容禪師

是密雲禪師的嗣法弟子。是福建福清何氏之子。十四歲時，依鎮東慧山剃度出家。最初參訪壽昌、博山以及雲門等禪師，都未能開悟。曾作偈表明心志說：『我年二十五，氣概能吞佛祖。奈何過不了古人的關隘，不願走當今世俗的道路。』後來聽說密雲和尚路過越地，暫住在吼山，於是前去拜謁。密雲禪師便問：『面對面提持此事如何？』密雲禪師用念珠便打。禪師說：『錯了。』密雲禪師又打。禪師便喝斥。密雲禪師說：『只管打。』禪師只管喝斥。直到第七次被打，頭顱幾乎裂開，所有的伎倆知見，一切都像冰雪消融一般。一天，密雲禪師問：『薰風自南來，殿閣生微涼，你作何理解？』禪師說：『水向石邊流出冷，風從花里過來香。』密雲禪師說：『離開這些，又該如何？』禪師說：『放和尚三十棒。』密雲禪師說：『除了棒子，又該如何？』禪師便喝斥。密雲禪師說：『喝斥之後又如何？』禪師說：『更要重說偈言。』密雲禪師便作罷。不久，密雲禪師主持金粟寺，任命禪師為西堂。第二年，跟隨前往黃檗寺。密雲禪師升座，將源流衣拂交付給他。（拄杖橫肩挑日）

【English Translation】 English version: Master Xuan. On the third day of the seventh month of autumn, he showed slight illness. At noon on the seventh day, he passed away peacefully in a seated posture. The flowing light illuminated the night, and the surrounding mountains turned white. He lived to the age of seventy-seven. His whole body was welcomed back to the pagoda on the right slope of Huanzhi Hermitage at Tiantong Temple. There were twelve Dharma heirs: Wufeng Xue, Dengwei Zang, Poshan Ming, Jingshan Rong, Jin Su Cheng, Baofeng Ren, Longchi Wei, Tiantong Min, Xuedou Yun, Gu Nanmen, Baoen Xian, and Tiantong Qi (The staff and hair ignite into a blazing red fire. Even the Buddha frowns, with nowhere to hide. The earth, mountains, and rivers are all reduced to ashes. Killing people requires no grinding of knives or axes. ○ A heaven-shaking, earth-shattering old monk, a staff that penetrates bone and marrow. From beginning to end, he opens no second gate, setting an example for heaven and earth. ○ Reviving the lineage of Linji, a model for the Dharma gate for all time. Truly a great master who pioneered a generation of the sect).

The 35th Generation: Chan Master Feiyin Tongrong of Jingshan

A Dharma heir of Miyun. He was a son of the He family of Fuqing, Fujian. At the age of fourteen, he had his head shaved at Huisan Temple in Zhendong. Initially, he visited Shouchang, Boshan, and Yunmen, but was unable to understand. He composed a verse to express his aspiration, saying: 'I am twenty-five years old, my spirit can swallow Buddhas and ancestors. But I cannot pass the barrier of the ancients, and I do not want to walk the path of the present.' Later, he heard that the monk Miyun was passing through Yue and staying temporarily at Houshan, so he went to visit him. Master Miyun then asked, 'How about facing each other and holding up this matter?' Miyun hit him with prayer beads. The master said, 'Wrong.' Miyun hit him again. The master then shouted. Miyun said, 'Just keep hitting.' The master just kept shouting. By the seventh hit, his head was almost split open, and all his skills and knowledge dissolved like ice. One day, Miyun asked, 'The gentle breeze comes from the south, and a slight coolness arises in the halls. How do you understand this?' The master said, 'Water flows out cold by the rocks, and the wind comes fragrant from the flowers.' Miyun said, 'Apart from this, what else?' The master said, 'Give the monk thirty blows.' Miyun said, 'Apart from the blows, what else?' The master then shouted. Miyun said, 'After the shout, what else?' The master said, 'I want to repeat the verse.' Miyun then stopped. Soon after, Miyun became the abbot of Jin Su Temple and appointed the master as the Western Hall Master. The following year, he followed him to Huangbo Temple. Miyun ascended the seat and entrusted him with the robe and whisk of the lineage. (The staff is carried across the shoulder, carrying the sun)

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月拳頭劈面打人天)上堂。全身擔荷。赤體提持。要是夙有器骨英靈漢子。于尋嘗日用。活卓卓地。不將奇特言句。貼于額頭。玄妙理致。蘊于底裡。專用格外鉗錘。獨奮宗門牙爪。生擒猛虎。活捉獰龍。縱有言超佛祖行過舍那入此閫域未免橫身拶出。其餘之輩。觀心作念。著意思惟。塵寂光生。而有神穎妙慧。自作去就。畢竟構他語脈不上。要有者等丁卓。始可別行教外。單傳直指。主持棒喝。全行正令。而與從上瞎驢蹄角相肖。上堂。句要分明。意須不錯。不錯分明。灑灑落落。隨處降雨騰雲。不比禿帚墮在壁角。所以垂鉤四海。只釣獰龍。格外玄機。為尋知己。順治庚寅年。師受杭州府。餘杭縣。暨守鎮。及諸鄉紳。合山禪德等。共請住徑山。興聖萬壽禪寺。上堂云高提祖印。須藉名藍。流通正眼。要有人歸。此山為江南首剎。天下人聞莫不仰止。蓋有五峰插天。萬松覆屋。兩徑走天衢。三門鎖龍澤。況有八十餘代祖師。於此建大法壇。弘無上道。宗風振遐邇。光明照古今。龍章聿降。鳳詔頻臻。代不乏人。珠聯璧合。赫赫然祖室傳燈。峨峨爾山藏龍象。盛哉當年。壯麗可觀。山僧今日到此主席。大似鼠尾續貂。如何得相似去。遂以拂子作圓相云。拾得者顆明珠。特特持來。要與列代祖師。等閑一賽。蓋佛佛道

同。祖祖不異。且道此珠。與歷代祖師。是同是異。若道是同。古今相隔。作么生說個同。若道是異。佛佛道一。作么生說個異。舉揚到此。大似機輪轉處。難為回互。直得八字打開。縱橫無礙。閑將三句。權接人天。四喝頻施。敲磕龍象。料揀將來。驅耕夫之牛。奪饑人之食。照用同時。掀翻海岳。別覓知音。拋出傢俱。賓主相看。更喚三玄三要為破沙盆。追回臨濟家風。捩轉列祖鼻孔。尊宿當年如寶集。無窮三昧潑空流。復舉當時僧問開山國一欽禪師云。如何是道。國一欽答云。山上有鯉魚。海底有蓬塵。據國一欽恁么答話。雖則道出常情機通格外簡點將來。也是板齒生毛。忽有人問山僧。如何是道。但答云。兩徑盤旋上翠微。據此與國一欽相去多少。只如今日最初上堂。祝讚一句。意旨如何。喬木山中無盡數。檀那福壽倍於斯(寬兮宇宙誠然小。窄也絲毫實不存)。

師自黃檗。暨至天童。鉗錘衲子。寒暑弗懈。每見諸方言行。有乖法門者。不避怨憎。直筆救正。著書十二卷。顏曰別集。與語錄並行於世。嗣法門人隱元琦。朗真璣。亙信彌。百癡元。玄密定。三笑密。孤雲鑒。古淵成。本充盛。柴立己。空嵓坦。蒼霞桴。斷眉敏。課虛真。韜明宗。又度舟。天水廣。云浪全。尚綬權。靈機觀。靈岳古。正

【現代漢語翻譯】 現代漢語譯本： 同。祖祖不異。且道此珠，與歷代祖師，是同是異？若道是同，古今相隔，作么生說個同？若道是異，佛佛道一，作么生說個異？舉揚到此，大似機輪轉處，難為回互。直得八字打開，縱橫無礙。閑將三句，權接人天。四喝頻施，敲磕龍象。料揀將來，驅耕夫之牛，奪饑人之食。照用同時，掀翻海岳。別覓知音，拋出傢俱。賓主相看，更喚三玄三要為破沙盆。追回臨濟家風，捩轉列祖鼻孔。尊宿當年如寶集，無窮三昧潑空流。復舉當時僧問開山國一欽禪師云：『如何是道？』國一欽答云：『山上有鯉魚，海底有蓬塵。』據國一欽恁么答話，雖則道出常情機通格外簡點將來，也是板齒生毛。忽有人問山僧，如何是道？但答云：『兩徑盤旋上翠微。』據此與國一欽相去多少？只如今日最初上堂，祝讚一句，意旨如何？喬木山中無盡數，檀那福壽倍於斯（寬兮宇宙誠然小，窄也絲毫實不存）。 師自黃檗，暨至天童，鉗錘衲子，寒暑弗懈。每見諸方言行，有乖法門者，不避怨憎，直筆救正。著書十二卷，顏曰別集，與語錄並行於世。嗣法門人隱元琦，朗真璣，亙信彌，百癡元，玄密定，三笑密，孤雲鑒，古淵成，本充盛，柴立己，空嵓坦，蒼霞桴，斷眉敏，課虛真，韜明宗，又度舟，天水廣，云浪全，尚綬權，靈機觀，靈岳古，正 相同。祖師與祖師之間沒有差異。那麼請問，這顆珠（指佛性），與歷代祖師，是相同還是相異？如果說是相同，但古今相隔，又如何說相同呢？如果說是相異，但佛佛所證之道都是一樣的，又如何說相異呢？說到這裡，就像是機輪轉動之處，難以相互迴應。只有徹底打開心扉，才能縱橫無礙。姑且用三句話，暫時接引人天。四喝頻繁施用，敲打警醒龍象（指有能力的大修行者）。仔細辨別，就像是奪走耕夫的牛，搶走飢餓之人的食物。照用同時，掀翻山河大地。另外尋找知音，拋出全部家當。賓主互相觀看，更將三玄三要（禪宗用語）稱為破沙盆。追回臨濟宗（唐代宗派）的家風，扭轉列代祖師的鼻孔。尊宿當年聚集如寶，無窮的三昧（佛教用語，正定）如水潑灑在空中。又舉出當時有僧人問開山國一欽禪師說：『什麼是道？』國一欽回答說：『山上有鯉魚，海底有蓬塵。』依國一欽這樣回答，雖然說出了常情，機鋒通達格外，但仔細檢查起來，也是板齒生毛（比喻不可能的事情）。如果有人問我，什麼是道？我便回答說：『兩條小路盤旋而上翠微山。』依此與國一欽相比，相差多少呢？就像今天最初上堂，祝讚一句，意旨如何？高大的樹木在山中數不勝數，檀越（施主）的福壽超過這些樹木（寬廣的宇宙確實很小，狹窄到一絲一毫也不存在）。 禪師自從黃檗山，到天童寺，錘鍊僧人，不分寒暑，從不懈怠。每當看到各地的言行，有違背佛法者，不避諱別人的怨恨，正直地用筆匡正。著書十二卷，題名為《別集》，與語錄並行於世。嗣法的門人有隱元琦，朗真璣，亙信彌，百癡元，玄密定，三笑密，孤雲鑒，古淵成，本充盛，柴立己，空嵓坦，蒼霞桴，斷眉敏，課虛真，韜明宗，又度舟，天水廣，云浪全，尚綬權，靈機觀，靈岳古，正

【English Translation】 English version: Same. Ancestors are not different from each other. Now, tell me, is this pearl (referring to Buddha-nature) the same as or different from the past ancestral teachers? If you say it is the same, but the past and present are separated, how can you say it is the same? If you say it is different, but all Buddhas realize the same path, how can you say it is different? To bring it up to this point is like a turning gear, difficult to respond to each other. Only by completely opening the heart can one be free and unobstructed. Let's use three sentences to temporarily connect with humans and gods. Four shouts are frequently used to knock and awaken dragons and elephants (referring to great practitioners with ability). Carefully discern, it is like driving away the farmer's ox and taking away the food of the hungry. Illumination and application occur simultaneously, overturning mountains and seas. Seek another confidant, throw out all the furniture. Host and guest look at each other, and even call the Three Mysteries and Three Essentials (Zen terms) broken sand basins. Recover the Linji (Tang Dynasty sect) family style, twist the noses of the ancestral teachers. Venerable elders gathered like treasures in those years, and infinite samadhi (Buddhist term, concentration) was poured into the air like water. Again, he cited the story of a monk asking Zen Master Guoyi Qin, the founder of the mountain, 'What is the Dao?' Guoyi Qin replied, 'There are carp in the mountains, and there is dust in the seabed.' According to Guoyi Qin's answer, although he expressed common sense and his wit was extraordinary, upon closer inspection, it was like hair growing on a wooden tooth (an impossible thing). If someone asks me, what is the Dao? I will answer, 'Two paths winding up Cuiwei Mountain.' How much difference is there between this and Guoyi Qin? Just like today's initial sermon, what is the intention of the blessing? Countless tall trees in the mountains, the benefactor's blessings and longevity exceed these trees (The vast universe is indeed small, and even a tiny bit does not exist). The master, from Huangbo Mountain to Tiantong Temple, forged monks, tirelessly, regardless of cold or heat. Whenever he saw words and deeds in various places that violated the Dharma, he did not avoid resentment and used his pen to correct them honestly. He wrote twelve volumes, titled 'Separate Collection', which is circulated in the world along with the recorded sayings. His Dharma heirs include Yinyuan Qi, Langzhen Ji, Genxin Mi, Baichi Yuan, Xuanmi Ding, Sanxiao Mi, Guyun Jian, Guyuan Cheng, Ben Chongsheng, Chai Liji, Kongyan Tan, Cangxia Fu, Duanmei Min, Ke Xuzhen, Tao Mingzong, Youdu Zhou, Tianshui Guang, Yunlang Quan, Shangshou Quan, Lingji Guan, Lingyue Gu, Zheng

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法宏。穎正端。太白雪。離言法。千峰立。居士王谷。嚴大參。嚴栻徐昌治(百萬雄軍入漢關。威風凜凜震天寒。單刀直取顏良首。正令全提有甚難。未常說妙談玄。問著不棒便拳。到處建幢立剎。方顯臨濟真傳)。

予昌治。法名通昌。號覲周別號無依道人。鹽官人也。生最晚。父母甚憐愛。幼習儒。蚤補博士弟子。以副榜貢入都。道經山東。湊兄從治巡撫彼省。被圍萊城。時援萊者泄泄。且掩敗為功。予據實具疏上聞。得俞旨。旋攜兄家眷南還。見髦父嘆世情冷淡。鬱鬱不樂。發憤攻苦。獲登賢書。以慰親心。到處叢林皆擁護。而舍田輸粟。竭力傾心。獨金粟為最。一日因聽講楞嚴經。薦得瞿老放舍外六塵。內六根。中六識。舍卻無可舍處。是放身命處。當下心意豁然。遂棄公車。猛圖佛乘。分家脫俗。一切撇下。正如獨坐虛空。四方無壁落。蓮生火里。擔柴帶月歸者。灑灑落落。笑傲自繇。適隨費老人入徑山。喜而付杖。銘曰。覿體現前。描畫不得妙運超方。了無群惑。指點人間。疏通正脈。又書偈曰。立地頂天一丈夫儒宗釋典旨相符。年來體道深深喜。肯把瞿曇擔子扶。偶佩誦嫡傳一帙。老人復諭曰。源流正派。拈頌者多。汝試品題。可稱獨步。或自出手眼。或採訪古錐。或集收諸宿。使觸目會心。有

【現代漢語翻譯】 現代漢語譯本： 法宏（佛法弘大）。穎正端（聰穎正直）。太白雪（潔白如雪）。離言法（不可言說的佛法）。千峰立（千峰聳立）。居士王谷（王谷居士）。嚴大參（嚴大參）。嚴栻徐昌治（嚴栻徐昌治）（百萬雄軍入漢關（百萬雄師進入漢中關）。威風凜凜震天寒（威風凜凜，寒氣逼人）。單刀直取顏良首（單刀直取顏良首級）。正令全提有甚難（全部提煉正令有什麼難的）。未常說妙談玄（從未說過玄妙的理論）。問著不棒便拳（問到就不是用棍子打就是用拳頭打）。到處建幢立剎（到處建立經幢和佛寺）。方顯臨濟真傳（才顯現臨濟宗的真正傳承）。

徐昌治，法名通昌，號覲周，別號無依道人，是鹽官人。他出生最晚，父母非常憐愛。年幼時學習儒學，很早就補了博士弟子。以副榜貢生的身份入京。途中經過山東，恰逢他的哥哥從治擔任山東巡撫，被圍困在萊城。當時救援萊城的人行動遲緩，並且掩蓋失敗的真相。徐昌治據實上疏，得到皇帝的批示。隨後他帶著哥哥的家眷南返。見到年老的父親感嘆世態炎涼，鬱鬱寡歡。於是發憤攻讀，考取功名，以慰藉父母的心。他到處護持叢林，捐獻田地和糧食，竭盡全力，其中對金粟寺最為用心。一天，他聽講《楞嚴經》，領悟到瞿老所說的放下外六塵（色、聲、香、味、觸、法），內六根（眼、耳、鼻、舌、身、意），中六識（眼識、耳識、鼻識、舌識、身識、意識），捨棄到無可捨棄之處，就是放下身命之處。當下心意豁然開朗，於是放棄仕途，立志修行佛法。分家脫俗，一切放下，正如獨自坐在虛空中，四方沒有遮攔，蓮花在火焰中生長，挑著柴火帶著月亮回家的人，灑脫自在，笑傲江湖。恰好跟隨費老人進入徑山寺，非常高興，將手中的枴杖交付給他，並銘文說：『真如實相就在眼前，無法描繪，巧妙的運用超越常規，沒有絲毫迷惑。』指點人間，疏通正脈。又寫偈語說：『立地頂天一丈夫（頂天立地的男子漢），儒宗釋典旨相符（儒家和佛家的宗旨相符）。年來體道深深喜（多年來體會佛道，內心深感歡喜），肯把瞿曇擔子扶（願意承擔釋迦牟尼（Gautama）的重擔）。』偶然佩服誦讀嫡傳的一部著作，費老人又告誡他說：『源流正派，拈頌的人很多，你試著品評，可以稱得上獨步天下。』或者自己出手，或者採訪有見地的古人，或者收集各位高僧大德的著作，使人觸目會心，有所領悟。

【English Translation】 English version: Fa Hong (Dharma is vast). Ying Zheng Duan (Intelligent, upright). Tai Bai Xue (White as snow). Li Yan Fa (Dharma beyond words). Qian Feng Li (Thousand peaks stand). Jushi Wang Gu (Layman Wang Gu). Yan Da Can (Yan Da Can). Yan Shi Xu Changzhi (Yan Shi Xu Changzhi) (Millions of soldiers entered the Hanzhong Pass. Their imposing manner shook the heavens with cold. Single-handedly taking Yan Liang's head. Fully grasping the true command is not difficult. Never speaking of profound mysteries. When asked, they strike with a staff or a fist. Establishing banners and temples everywhere. Only then is the true transmission of Linji revealed).

Xu Changzhi, Dharma name Tongchang, alias Jinzhou, also known as Wuyi Daoren, was a native of Yanguan. He was the youngest child, and his parents loved him dearly. He studied Confucianism in his youth and was soon appointed as a doctoral student. He entered the capital as a supplementary candidate. On the way, he passed through Shandong, where he met his brother Congzhi, who was the governor of Shandong Province, besieged in Laicheng. At that time, those who came to rescue Laicheng were slow to act and covered up their failures. Xu Changzhi truthfully reported the situation to the emperor, who approved it. Later, he took his brother's family back south. Seeing his elderly father lamenting the coldness of the world, he was depressed. He then devoted himself to studying hard and obtained a degree to comfort his parents. He supported monasteries everywhere, donating land and grain, and doing his best, especially for Jin Su Temple. One day, while listening to the Surangama Sutra, he realized that the old man Qu had said to let go of the outer six dusts (form, sound, smell, taste, touch, dharma), the inner six roots (eye, ear, nose, tongue, body, mind), and the middle six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), and to let go to the point where there is nothing left to let go of, which is to let go of one's life. At that moment, his mind suddenly opened up, and he abandoned his official career and resolved to practice Buddhism. He separated from his family and renounced the world, leaving everything behind, just like sitting alone in the void, with no walls in any direction, a lotus flower growing in the fire, and someone carrying firewood and returning home with the moon, free and easy, laughing and carefree. He happened to follow the old man Fei into Jingshan Temple, and he was very happy, handing over his staff to him, and inscribing: 'The true appearance is right before you, impossible to describe, the subtle operation transcends the norm, without any confusion.' Pointing out the human world, clearing the right path. He also wrote a verse saying: 'A man who stands upright between heaven and earth, the principles of Confucianism and Buddhism are in harmony. Over the years, I have deeply rejoiced in experiencing the Way, willing to bear the burden of Gautama (Shakyamuni).' He happened to admire and recite a volume of direct transmission, and the old man Fei further instructed him: 'The source is orthodox, and there are many who recite it. You try to comment on it, and you can be called unique.' Either take action yourself, or interview insightful ancients, or collect the works of various eminent monks, so that people can understand and comprehend at a glance.

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所裨益。豈不美乎。予遵行刊佈。所謂垂絲千尺。意在深潭。急須著眼看仙人。莫看仙人手中扇。是則予殷殷致望于得魚忘筌者。

祖庭嫡傳指南卷下(終)

No. 1618-B 本師費隱禪師寄贈

備閱傳序履歷。如飲甘飴。且具正知見。以弘護大法。真末世中。東南光明幢。照耀剎海。何幸如之。喜不自禁。又云。居士昔著儒書。今宣佛旨。實系靈山會上發願而來。非同等間也。

No. 1618-C 金粟百癡禪師䟦語

佛祖來源機語。諸方鋟出流行者。浩繁不可勝計。然未有如覲翁之簡切著明者也。覲翁以富貴之身。行㧞俗之事。瀝膽輸肝。為法門大城塹。忽有所得。遂將自己手眼。與這一隊老古錐面目。經輕點出。使天下人共見共知。其用意。可謂勤且至矣。予披閱再三。擊節稱善。諸人若弗信。請向此錄中。著一隻眼。便知覲翁立地處。且如何是覲翁立地處。還委悉么。解用不須霜刃劍。延齡奚必九還丹。

No. 1618-D 附刻本師費老人付法語偈

覲周徐居士。護持老僧。弘揚祖道。自金粟至天童。自天童至福嚴。自福嚴至徑山。將二十年。心不異緣。猶如一日。每常叩問其己躬下事。大似坐在大海中。有問海水如何。明知無非是水。雖不

【現代漢語翻譯】 現代漢語譯本： 所帶來的益處。這難道不好嗎？我遵照執行刊印。正如所謂的『垂絲千尺，意在深潭』，急需著眼看仙人，莫看仙人手中的扇子。這正是我殷切期望于那些得魚忘筌的人的。 《祖庭嫡傳指南卷下》（終） No. 1618-B 本師費隱禪師寄贈 詳細閱讀傳序和履歷，如同飲用甘甜的飲料。而且具備正確的知見，以弘揚護持大法，真是末世中的東南光明幢，照耀著剎土世界。多麼幸運啊！喜悅之情難以抑制。又說，居士過去著寫儒家書籍，現在宣揚佛的旨意，實在是靈山會上發願而來，非同一般啊。 No. 1618-C 金粟百癡禪師跋語 佛祖的來源和機鋒語句，各處刊印流傳的，浩如煙海，不可勝數。然而沒有像覲翁這樣簡明扼要的。覲翁以富貴之身，行超拔世俗之事，傾注心血，為佛法的大城構築護城河。一旦有所領悟，就將自己的手眼，與這一隊老古錐（指有經驗的禪僧）的面目，輕輕點出，使天下人共同看見共同知曉，他的用心，可謂勤懇而且周到啊。我披閱再三，擊節稱讚。諸位如果不相信，請向此錄中，睜開一隻眼，便知道覲翁的立足之處。而且什麼是覲翁的立足之處？還明白嗎？解用不須霜刃劍，延齡奚必九還丹。 No. 1618-D 附刻本師費老人付法語偈 覲周徐居士，護持老僧，弘揚祖師之道。從金粟寺到天童寺，從天童寺到福嚴寺，從福嚴寺到徑山寺，將近二十年，心不改變，猶如一日。常常叩問關於自身修行的事情，大似坐在大海中，有人問海水如何，明明知道無非是水，雖然不

【English Translation】 English version: What benefits are brought about. Isn't that wonderful? I follow and publish it. Just as the so-called 'casting a line a thousand feet, the intention is in the deep pool,' it is urgent to focus on the immortal, not to look at the fan in the immortal's hand. This is exactly what I earnestly hope for those who forget the trap after catching the fish. 《Guide to the Direct Transmission of the Ancestral Garden, Volume Two》 (End) No. 1618-B Sent by Teacher Feiyin Chan Master Reading the preface and resume in detail is like drinking sweet nectar. Moreover, possessing correct knowledge and views to promote and protect the Great Dharma is truly the bright pillar of light in the southeast in this degenerate age, illuminating the Buddha-lands. How fortunate! Joy is beyond restraint. Furthermore, it is said that the layman used to write Confucian books, but now proclaims the Buddha's teachings, truly coming from making vows at the assembly on Vulture Peak (Ling Shan Hui), not like ordinary people. No. 1618-C Postscript by Jin Su Baichi Chan Master The origins and pivotal sayings of the Buddhas and Patriarchs, published and circulated everywhere, are vast and countless. However, there is nothing as concise and clear as what Qin Weng has done. Qin Weng, with his wealthy and noble status, performs extraordinary deeds, pouring out his heart and liver, building a moat for the great city of Dharma. Once he has some understanding, he gently points out his own eyes and hands, along with the faces of this group of old veterans (referring to experienced Chan monks), so that people all over the world can see and know together. His intention can be said to be diligent and thorough. I have read it again and again, applauding and praising it. If you don't believe it, please open one eye in this record, and you will know where Qin Weng stands. And what is Qin Weng's standing place? Do you understand? To solve problems, there is no need for a frost-covered sword; to prolong life, why must one use the nine-cycle elixir. No. 1618-D Appended Verse of Dharma Instruction Given by Teacher Fei, the Old Man Layman Qin Zhou Xu, supports the old monk, promotes the ancestral way. From Jin Su Temple to Tiantong Temple, from Tiantong Temple to Fuyan Temple, from Fuyan Temple to Jingshan Temple, for nearly twenty years, his heart has not changed, like a single day. He often asks about matters concerning his own cultivation, much like sitting in the ocean, and someone asks what the seawater is like, clearly knowing that it is nothing but water, although not

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答而答。若答猶有非水者在。蓋生平于孔孟及我教乘。理致大同之旨。淹貫甚熟。不脫其極則之理。大段然耳。茲到維摩。相看老僧。略敘寒溫。于次早吃粥時。老僧啟云。欲操宗門一事。須是契理契機。理則理致。機則機用。如古人云。不是心。不是佛。不是物。畢竟是個甚麼。居士答云。是無位真人。老僧云。如何是無位真人。居士答云。吃粥底不是那。少頃。老僧又問云。如何是祖師西來意。居士驀顧如意云。者個是如意。老僧又問。不喚作如意。又作么生。居士擬議。老僧急索云。何不問我。居士云。不喚作如意又作么生。老僧遂拍桌一下。居士即唯唯點首。然居士秉性。天生厚重。凡所作。不涉枝蔓。如此對機數語。言簡理盡。悉知其造詣之大概也。所謂供佛不在香多。良有以焉。遂以一偈。並如意一握。囑以表信。更期從此以去。日用之間。騰騰任運。任運騰騰。以正法眼。照了千差萬別。與諸方禪老交際語脈。須斬釘截鐵。才是拋栗棘蓬。擲金剛圈。續佛慧命之大任也。偈云。

二十年來護法道　　今朝放下樂天真 　指揮向上關頭事　　照用應須手眼親

昌治和韻呈偈。

昔年贈我無依號　　而今信我樂天真 　案前一拍須彌碎　　萬法齊收日用親

【現代漢語翻譯】 現代漢語譯本：回答之後再回答。如果回答中還有不符合佛法真諦的地方，那是因為他平生對於孔孟學說以及我們佛教的教義，在理致上大同小異的宗旨，浸潤貫通得非常熟練，沒有完全脫離那些學說的極致道理，大概就是這樣了。這次來到維摩精舍，與老僧我相見，簡單地問候了幾句。第二天早晨吃粥的時候，老僧我開示說：『想要掌握禪宗的精髓，必須契合佛理，契合根機。理就是理致，機就是機用。比如古人說：『不是心，不是佛，不是物，那到底是個什麼？』居士回答說：『是無位真人。』老僧問：『如何是無位真人？』居士回答說：『吃粥的那個不是嗎？』過了一會兒，老僧又問：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』居士突然看著如意（一種象徵權力的器物）說：『這個是如意。』老僧又問：『不叫它如意，又該怎麼說？』居士猶豫了一下。老僧急忙追問：『為什麼不問我？』居士問：『不叫它如意又該怎麼說？』老僧隨即拍了一下桌子。居士立刻點頭稱是。然而居士的秉性，天生敦厚穩重，凡是所作所為，都不牽涉到旁枝末節。像這樣對機鋒的幾句話，言簡意賅，完全可以知道他造詣的大概了。所謂供佛不在於香多，確實有道理啊。』於是我寫了一首偈（佛教詩歌），並贈送如意一柄，囑咐他以此來表示信任。更希望從此以後，在日常生活中，能夠自由自在，順其自然，以正法眼（正確的佛法見解）照見千差萬別，與各地的禪宗老修行交往時，言語要乾脆利落，才能拋出栗棘蓬（比喻難纏的問題），擲出金剛圈（比喻堅不可摧的真理），承擔起延續佛法慧命的重任。偈語說： 『二十年來護衛佛法正道，如今放下一切，享受天然真性。 指揮向上提升的關鍵，照用之時必須手眼親切。』 昌治和韻呈偈： 『往年贈我無依的稱號，如今相信我享受天然真性。 案前一拍，須彌山（佛教中的聖山）粉碎，萬法全部收歸於日常應用之中。』

【English Translation】 English version: Answer after answering. If there are still aspects in the answer that do not conform to the true essence of Buddhism, it is because throughout his life, he has been deeply immersed in and thoroughly understood the doctrines of Confucianism and Mencius, as well as the teachings of our Buddhism, which share similar principles in their reasoning. He has not completely detached himself from the ultimate principles of those teachings; that is probably the case. This time, upon arriving at Vimalakirti's abode, meeting with this old monk, we exchanged simple greetings. The next morning, while eating porridge, I, the old monk, initiated by saying: 'To grasp the essence of the Zen school, one must be in accord with the Buddhist principles and in tune with the individual's capacity. 'Principle' refers to the reasoning, and 'capacity' refers to the application. For example, the ancients said: 'It is not mind, it is not Buddha, it is not a thing; then what exactly is it?' The layman replied: 'It is the True Person without Rank.' The old monk asked: 'What is the True Person without Rank?' The layman replied: 'Isn't it the one eating porridge?' After a while, the old monk asked again: 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' The layman suddenly looked at the 'ruyi' (a scepter symbolizing power) and said: 'This is a 'ruyi'.' The old monk then asked: 'If it is not called 'ruyi', then what should it be called?' The layman hesitated. The old monk quickly pressed: 'Why don't you ask me?' The layman asked: 'If it is not called 'ruyi', then what should it be called?' The old monk then slapped the table. The layman immediately nodded in agreement. However, the layman's nature is inherently honest and steady, and whatever he does does not involve extraneous details. With just a few words that meet the occasion, concise and thorough, one can fully understand the general extent of his attainments. The saying 'Offering to the Buddha is not about the amount of incense' is indeed reasonable.' Thus, I wrote a 'gatha' (Buddhist verse) and presented a 'ruyi' as a token of trust. Furthermore, I hope that from now on, in daily life, he can be free and at ease, letting things take their natural course, using the 'Dharma Eye' (correct Buddhist view) to illuminate the myriad differences, and when interacting with old Zen practitioners from various places, his words should be decisive and clear, so that he can throw out the 'chestnut burr' (metaphor for a difficult problem), hurl the 'vajra circle' (metaphor for indestructible truth), and take on the great responsibility of continuing the Buddha's wisdom life. The verse says: 'For twenty years, protecting the Dharma path, today, let go of everything and enjoy naturalness. Directing the key to upward advancement, when illuminating and applying, one must have intimate hand and eye.' Changzhi harmonized and presented a verse: 'In past years, you gave me the title of 'No Reliance', now you believe I enjoy naturalness. With a slap before the table, Mount Sumeru (the sacred mountain in Buddhism) shatters, and all dharmas are gathered into daily application.'

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