X87n1624_林間錄

卍新續藏第 87 冊 No. 1624 林間錄

No. 1624-A 洪覺范林間錄序

臨川　謝逸　撰

洪覺范得自在三昧於 云庵老人。故能遊戲翰墨場中。呻吟謦欬皆成文章。每與林間勝士抵掌清談。莫非尊宿之高行．叢林之遺訓．諸佛菩薩之微旨．賢士大夫之餘論。每得一事。隨即錄之。垂十年間。得三百餘事。從其游者。本明上人。外若簡率而內甚精敏。燕坐之暇。以其所錄析為上下帙。名之曰林間錄。因其所錄有先後。故不以古今為詮次。得於談笑而非出于勉強。故其文優遊平易而無艱難險阻之態。人皆知明之有是錄也。所至之地。借觀者成市。明懼字畫漫滅而傳寫失真。於是刻之於板而俾余為序。以壽後世焉。余謂斯文之作。有補於宗教。如儉歲之粱稷。寒年之繒纊。豈待余序然後傳哉。愿托斯文以傳不朽。此余所以欲默而不能也。昔樂廣善清言而不長於筆。請潘岳為表。先作二百語以述己之志。岳取而次比之。便成名筆。時人咸云。若廣不假岳之筆。岳不假廣之旨。無以成斯美也。今覺范口之所談。筆之所錄。兼有二子之美。何哉。大抵文士有妙思者。未必有美才。有美才者。未必有妙思。惟體道之士。見亡執謝。定亂兩融。心如明鏡。遇物便了。故縱口而談。信筆

【現代漢語翻譯】 現代漢語譯本 卍新續藏第 87 冊 No. 1624 林間錄

No. 1624-A 洪覺范林間錄序

臨川 謝逸 撰

洪覺范從云庵老人處獲得了自在三昧（一種禪定境界）。因此他能夠在翰墨場中自由揮灑，一言一語都成為文章。他經常與林間的賢士名流促膝清談，所談內容無不是高僧大德的修行、叢林的遺訓、諸佛菩薩的精妙旨意、以及賢士大夫的見解。每得到一些心得，就立刻記錄下來。經過近十年時間，積累了三百多條。跟隨他的人，本明上人，外表看似粗疏，內心卻非常精明敏銳。在閑暇時，將他所記錄的內容分為上下兩卷，命名為《林間錄》。因為記錄的內容有先後順序，所以不按照古今來編排。這些內容都是在談笑中獲得的，而不是勉強寫出來的，所以文章自然流暢，沒有艱難險阻之感。人們都知道本明有這部書。所到之處，借閱的人絡繹不絕。本明擔心字跡模糊，傳抄失真，於是將它刻印完成的書，並請我為之作序，以流傳後世。我認為這篇文章的創作，對佛教有幫助，就像荒年裡的糧食，寒冷年份的絲綿。難道還需要我的序言才能流傳嗎？我希望藉助這篇文章來傳達不朽的真理，這就是我想要沉默卻不能的原因。過去樂廣善於清談，但不擅長寫作，於是請潘岳為他寫表章。樂廣先寫了二百字來陳述自己的志向，潘岳拿來整理潤色，就成了名篇。當時的人都說，如果樂廣沒有潘岳的筆，潘岳沒有樂廣的旨意，就不能成就這篇美文。現在覺范口中所談，筆下所錄，兼有樂廣和潘岳兩人的優點。為什麼呢？大概文人有精妙的思想，未必有美好的文采；有美好的文采，未必有精妙的思想。只有體悟大道的人，才能看破執著，定慧雙融，心如明鏡，遇到事物就能明白。所以隨意談論，信手 書

【English Translation】 English version 卍 New Continued Collection, Volume 87, No. 1624, Records from the Forest

No. 1624-A Preface to Hong Juefan's Records from the Forest

Written by Xie Yi of Linchuan

Hong Juefan obtained the Samadhi of Self-Mastery (a state of meditative absorption) from Elder Yun'an. Therefore, he was able to freely express himself in the realm of writing, his every word becoming an article. He often engaged in profound conversations with virtuous scholars in the forest, discussing nothing but the noble conduct of eminent monks, the legacy of the Sangha, the subtle meanings of Buddhas and Bodhisattvas, and the insightful remarks of virtuous officials. Whenever he gained a new understanding, he would immediately record it. Over a period of nearly ten years, he accumulated more than three hundred entries. His attendant, the Venerable Benming, appeared outwardly simple but was inwardly astute and perceptive. During his leisure time, he divided the records into two volumes, naming them 'Records from the Forest.' Because the records were made in chronological order, they were not arranged according to ancient or modern times. These entries were obtained in conversations and laughter, not through forced effort, so the writing is natural, smooth, and free from any sense of difficulty or obstruction. People all knew that Benming possessed this record. Wherever he went, those who wished to borrow and read it formed a market. Benming feared that the handwriting would become blurred and the transcriptions would be inaccurate, so he had it engraved on woodblocks and asked me to write a preface for it, so that it could be passed down to future generations. I believe that the creation of this text is beneficial to Buddhism, like grain in a year of famine, or silk floss in a cold year. Does it need my preface to be transmitted? I wish to entrust this text to convey immortal truths; this is why I wanted to remain silent but could not. In the past, Le Guang was good at pure conversation but not skilled at writing, so he asked Pan Yue to write a memorial for him. Le Guang first wrote two hundred words to state his aspirations, and Pan Yue took them and refined them, turning them into a famous piece. People at the time all said that if Le Guang did not have Pan Yue's pen, and Pan Yue did not have Le Guang's intention, they could not have achieved this beautiful work. Now, what Juefan speaks and what he records combines the merits of both Le Guang and Pan Yue. Why is that? Generally, scholars with brilliant ideas may not have beautiful writing skills; those with beautiful writing skills may not have brilliant ideas. Only those who embody the Tao can see through attachments, integrate stillness and activity, and have minds like clear mirrors, understanding things as they are encountered. Therefore, speaking freely and writing at will,

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而書。無適而不真也。然則覺范所以兼二子之美者。得非體道而然耶。余是以知士不可不知道也。覺范名慧洪。筠陽人。今住臨川北景德禪寺。蓋赴 顯謨閣待制朱公之請云。大觀元年十一月一日序。

No. 1624

石門洪覺范林間錄

杭州興教小壽禪師。初隨天臺韶國師。普請。聞墮薪而悟。作偈曰。撲落非他物。縱橫不是塵。山河及大地。全露法王身。國師頷之而已。及開法。衲子爭師尊之。御史中丞王公隨出鎮錢塘。往候壽。至湖上。去騶從。獨步登寢室。壽方負暄毳衣自若。忽見之。問曰。官人何姓。王公曰。隨姓王。即拜之。壽推蒲團藉地而坐。語笑終日而去。門人見壽。讓之曰。彼王臣來。柰何不為禮。此一眾所繫。非細事也。壽唯唯。佗日。王公復至。寺眾橫撞大鐘。萬指出迎。而壽前趍立於松下。王公望見。出輿握其手曰。何不如前日相見。而遽為此禮數耶。壽顧左右。且行且言曰。中丞即得。柰知事瞋何。其天資粹美如此。真本色住山人也。

白雲端禪師。有逸氣。少游湘中。時會禪師新自楊岐來居云蓋。一見。心奇之。與語每終夕。會忽問曰。上人落髮師為誰。對曰。茶陵郁和尚。會曰。吾聞其過溪有省。作偈甚奇。能記之否。端即誦曰。我有神珠一顆

【現代漢語翻譯】 現代漢語譯本： 這是書。沒有哪一點不是真實的。那麼覺范之所以兼有二子的優點，難道不是因為他體會了道的緣故嗎？我因此知道讀書人不可以不知道啊。覺范，名慧洪，筠陽人，現在住在臨川北景德禪寺，是應顯謨閣待制朱公的邀請而來。大觀元年（1107年）十一月一日序。

石門洪覺范林間錄

杭州興教小壽禪師，最初跟隨天臺韶國師。一次普請（指寺院中的集體勞動），聽到柴薪墜落的聲音而悟道。作偈說：『撲落非他物，縱橫不是塵。山河及大地，全露法王身。』國師點頭認可而已。等到開法（開始主持一方佛法）后，僧人都爭相以師禮對待他。御史中丞王公隨出鎮錢塘，前去拜訪小壽禪師。到達湖上，去掉隨從，獨自步行進入寢室。小壽禪師正背對著陽光，穿著粗布衣服，悠然自得。忽然看見王公，問道：『官人姓什麼？』王公說：『隨姓王。』隨即拜見。小壽禪師推開蒲團，坐在地上，談笑終日而去。門人看見小壽禪師，責備他說：『那位是王臣來訪，為什麼不施以禮節？這關係到整個寺院，不是小事啊。』小壽禪師只是唯唯應答。過些日子，王公再次到來，寺里的僧人敲響大鐘，萬人出來迎接。而小壽禪師卻跑到前面，站在松樹下。王公望見，下車握著他的手說：『為什麼不如前日相見，而突然行此禮數呢？』小壽禪師顧左右而言他，邊走邊說：『中丞您是明白了，可知道事情的人會生氣啊。』他的天資純粹美好到如此地步，真是本色住山人啊。

白雲端禪師，有超逸之氣。年輕時遊歷湘中。當時會禪師剛從楊岐來到云蓋居住，一見白雲端禪師，心中感到驚奇，與他交談常常到深夜。會禪師忽然問道：『上人您落髮（出家）的師父是誰？』回答說：『是茶陵郁和尚。』會禪師說：『我聽說他過溪時有所領悟，作的偈頌非常奇特，您能記得嗎？』白雲端禪師隨即背誦說：『我有神珠一顆，』

【English Translation】 English version: This is a book. Nothing in it is untrue. Then, isn't it because Juefan (a monk's name) embodies the Dao (the Way) that he combines the virtues of the two masters? Therefore, I know that scholars must not be ignorant. Juefan, named Huihong, is from Junyang. He now resides in Jingde Zen Temple in northern Linchuan, having come at the invitation of Zhu Gong, a compiler of the Xianmo Pavilion. Preface dated November 1st, the first year of the Daguan era (1107 AD).

Linjian Records of Hong Juefan of Shimen

Zen Master Xiaoshou of Xingjiao Temple in Hangzhou initially followed National Teacher Shao of Tiantai. Once, during a general labor service (collective work in the monastery), he attained enlightenment upon hearing the sound of firewood falling. He composed a verse saying: 'Falling, it is nothing other; Horizontal and vertical, it is not dust. Mountains, rivers, and the great earth, All reveal the body of the Dharma King.' The National Teacher nodded in agreement. When he began to propagate the Dharma (start to preside over the Dharma in one place), monks vied to treat him with the respect due to a teacher. The Imperial Censor Wang Gong followed and garrisoned Qiantang, and went to visit Zen Master Xiaoshou. Arriving at the lake, he dismissed his entourage and walked alone into the abbot's room. Zen Master Xiaoshou was basking in the sun, wearing a coarse robe, and was at ease. Suddenly seeing Wang Gong, he asked, 'What is the official's surname?' Wang Gong said, 'My surname is Wang.' He then bowed. Zen Master Xiaoshou pushed aside a cattail hassock, sat on the ground, and talked and laughed all day before leaving. The disciples saw Zen Master Xiaoshou and reproached him, saying, 'That was a royal minister visiting, why did you not show him proper courtesy? This concerns the entire monastery, it is not a trivial matter.' Zen Master Xiaoshou simply responded with 'Yes, yes.' Some days later, Wang Gong came again, and the monks in the temple rang the great bell and came out in thousands to greet him. But Zen Master Xiaoshou ran ahead and stood under a pine tree. Wang Gong saw him, got out of his carriage, and grasped his hand, saying, 'Why is it not like our meeting the other day, but suddenly with such formalities?' Zen Master Xiaoshou looked around and spoke as he walked, saying, 'The Censor understands, but what about those who know the affairs, they will be angry.' His natural talent was so pure and beautiful, truly a mountain dweller of true color.

Zen Master Baiyun Duan had an unrestrained spirit. In his youth, he traveled in Xiangzhong. At that time, Zen Master Hui had just come from Yangqi to reside in Yungai. Upon seeing Zen Master Baiyun Duan, he was amazed and spoke with him often until late at night. Zen Master Hui suddenly asked, 'Who was the master who shaved your head (ordained you)?' He replied, 'Venerable Yulin of Chaling.' Zen Master Hui said, 'I heard that he had an awakening while crossing a stream and composed a very remarkable verse. Can you remember it?' Zen Master Baiyun Duan immediately recited, 'I have a divine pearl,'

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。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。會大笑而去。端愕然左右視。通夕不寐。明日。求入室諮詢其事。時方歲旦。會曰。汝見昨日作夜狐者乎。對曰。見之。會曰。汝一籌不及渠。端又大駭曰。何謂也。會曰。渠愛人笑。汝怕人笑。端因大悟于言下。

魏府老元華嚴示眾曰。佛法在日用處。在行住坐臥處。喫茶吃飯處。語言相問處。所作所為。舉心動念。又卻不是也。又曰。時當缺減。人壽少有登六七十者。汝輩入我法中。整頓手腳未穩。早是三四十年。須臾衰病至。衰病至則老至。老至則死至。前去幾何。尚復恣意。何不初中后夜純靜去。文潞公鎮北京。元公來謁別。潞公曰。法師老矣。復何往。對曰。入滅去。潞公笑謂其戲語。目送之歸。與子弟言。其道韻深穩。談笑有味。非常僧也。使人候之。果入滅矣。大驚歎異久之。及阇維。親往臨觀。以琉璃瓶置坐前。祝曰。佛法果靈。愿舍利填吾瓶。言卒。煙自空而降。布入瓶中。煙滅。舍利如所愿。潞公自是竭誠內典。恨知之暮也。

棲賢諟禪師。建陽人。嗣百丈常和尚。性高簡。律身精嚴。動不遺法度。暮年。三終藏經。以坐閱為未敬。則立誦行披之。黃龍南禪師初遊方少。從之累年。故其平生所為。多取法焉。嘗曰。棲賢和尚定從天人

【現代漢語翻譯】 現代漢語譯本：長期以來被世俗煩惱所禁錮，今天塵埃散盡，光明煥發，照亮了整個世界。於是（老衲）會大笑著離去。端（弟子名）對此感到非常驚訝，茫然地看著四周，整夜無法入睡。第二天，他請求進入（老衲的）房間，想詢問這件事。當時正值新年元旦。會（老衲）問：『你昨天看見那隻變成夜狐的傢伙了嗎？』端（弟子名）回答：『看見了。』會（老衲）說：『你各方面都不如它。』端（弟子名）更加震驚，問道：『為什麼這麼說？』會（老衲）說：『它喜歡被人笑，你卻害怕被人笑。』端（弟子名）因此在老衲的言語中徹底醒悟。 魏府老元華嚴禪師向大眾開示說：『佛法就在日常生活中，就在行走、站立、坐臥之中，就在喝茶吃飯之中，就在言語交談之中。』所作所為，舉心動念，又並非如此。又說：『現在時局衰敗，人們很少有活到六七十歲的。你們進入我的佛法門下，還沒站穩腳跟，就已經過了三四十年。轉眼間衰老和疾病就來了，衰老和疾病來了，老年就到了，老年到了，死亡就到了。』（你們）還能有多少時間？還這樣放縱自己？為什麼不從早到晚都保持純凈呢？文潞公（北宋大臣，名彥博）鎮守北京時，元公（老元華嚴禪師）前去拜別。潞公（文彥博）說：『法師您年紀大了，還要去哪裡？』（元公）回答說：『去入滅。』潞公（文彥博）笑著認為這是玩笑話，目送他離開，然後對自己的子弟說：『他的道韻深沉穩重，談笑風生，不是一般的僧人。』於是派人去打聽，果然已經入滅了。潞公（文彥博）非常震驚，感嘆了很久。等到火化時，親自前去觀看，用琉璃瓶放在（元公）的座位前，祝願說：『佛法如果真的靈驗，希望舍利填滿我的瓶子。』話音剛落，煙從空中降落，進入瓶中。煙消散后，舍利如他所愿。潞公（文彥博）從此竭誠信仰佛教經典，後悔知道得太晚了。 棲賢諟禪師，建陽人，是百丈常和尚的弟子。他性格高潔簡樸，嚴格要求自己，一舉一動都不違背佛法。晚年，他三次通讀藏經，認為只是坐著閱讀不夠恭敬，於是站著誦讀，邊走邊披閱。黃龍南禪師年輕時四處遊歷，跟隨他多年，所以他一生的所作所為，大多傚法棲賢諟禪師。黃龍南禪師曾說：『棲賢和尚一定是天人。』

【English Translation】 English version: Long confined by worldly dust and toil, today the dust is gone and light is born, illuminating the myriad things of the world. Then (the old monk) will depart with great laughter. Duan (name of a disciple) was greatly astonished, looking around blankly, unable to sleep all night. The next day, he requested to enter (the old monk's) room to inquire about this matter. It was New Year's Day. The old monk Hui asked, 'Did you see the fellow who turned into a night fox yesterday?' Duan (name of a disciple) replied, 'I saw him.' The old monk Hui said, 'You are not as good as him in any way.' Duan (name of a disciple) was even more shocked and asked, 'Why do you say that?' The old monk Hui said, 'He loves to be laughed at, but you are afraid of being laughed at.' Duan (name of a disciple) was thus completely awakened by the old monk's words. The old Yuan Huayan Chan master of Wei Prefecture addressed the assembly, saying: 'The Buddha-dharma is in daily life, in walking, standing, sitting, and lying down, in drinking tea and eating rice, in speaking and asking questions.' What you do, what you think, is also not it. He also said: 'Now the times are declining, and few people live to be sixty or seventy years old. You have entered my Dharma gate, and before you have even found your footing, thirty or forty years have passed. In an instant, old age and sickness arrive; when old age and sickness arrive, old age arrives; when old age arrives, death arrives.' How much time do (you) have left? Why do you still indulge yourselves? Why not keep yourselves pure from morning till night?' When Wen Lugong (Wen Yanbo, a high official in Northern Song Dynasty (960-1127)) was stationed in Beijing, Yuan Gong (Old Yuan Huayan Chan master) came to bid him farewell. Lugong (Wen Yanbo) said, 'Master, you are old, where are you going?' (Yuan Gong) replied, 'To enter Nirvana.' Lugong (Wen Yanbo) laughed, thinking it was a joke, and watched him leave, then said to his disciples, 'His Daoist spirit is deep and steady, and his conversation is delightful; he is no ordinary monk.' So he sent someone to inquire, and indeed he had already entered Nirvana. Lugong (Wen Yanbo) was greatly shocked and sighed for a long time. When the cremation took place, he went to observe it in person, placed a glass bottle in front of (Yuan Gong)'s seat, and prayed, 'If the Buddha-dharma is truly efficacious, may the relics fill my bottle.' As soon as he finished speaking, smoke descended from the sky and entered the bottle. When the smoke disappeared, the relics were as he had wished. From then on, Lugong (Wen Yanbo) sincerely believed in the Buddhist scriptures, regretting that he had not known sooner. Chan Master Qixian Shi, a native of Jianyang, was a disciple of Abbot Chang of Baizhang. He was of noble and simple character, and strictly disciplined himself, never deviating from the Dharma in his actions. In his later years, he read the Tripitaka three times, considering sitting and reading to be disrespectful, so he stood and recited, walking and perusing it. Chan Master Huanglong Nan traveled extensively when he was young, following him for many years, so most of his actions in his life were modeled after Chan Master Qixian Shi. Chan Master Huanglong Nan once said, 'Chan Master Qixian must be a deva (heavenly being).'

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中來。叢林標表也。雪竇顯禪師嘗自淮山來。依之不合。乃作師子峰詩而去。曰。踞地盤空勢未休。爪牙安肯混常流。天教生在千峰上。不得云擎也出頭。

李肇國史補曰。崔趙公問徑山道人法欽。弟子出家得否。欽曰。出家是大丈夫事。非將相所為。趙公歎賞其言。贊寧作欽傳。無慮千言。雖一報曉雞死。且書之。乃不及此。何也。

大覺禪師璉公。以道德為　仁廟所敬。天下想望風采。其居處服玩可以化寶坊也。而皆不為。獨于都城之西為精舍。容百許人而已。棲賢舜老夫。為郡吏臨以事。民其衣。走依璉。璉館于正寢。而自處偏室。執弟子禮甚恭。王公貴人來候者。皆怪之。璉具以實對。且曰。吾少嘗問道于舜。今不當以像服之殊而二吾心也。聞者歎服　仁廟知之。賜舜再落髮。仍居棲賢。

唐宣宗微時。武宗疾其賢。數欲殺之。宦者仇公武保佑之。事迫。公武為剃髮作比丘。使逸游。故天下名山多所登賞。至杭州。鹽官禪師安公者。江西馬祖之高弟。一見異之。待遇特厚。故宣宗留鹽官最久。及即位。思見之。而安公化去久矣。先是。武宗盡毀吾教。至是復興之。雖法之隆替繫於時。然庸詎知其力非安公致之耶。仇公武之德不愧漢邴吉。而新書略之。獨班班見於安禪師傳。為可嘆也。嘗有

【現代漢語翻譯】 現代漢語譯本 中來（指從某處而來）。叢林標表也（叢林中的標桿）。雪竇顯禪師曾經從淮山來，依附他（徑山道人法欽）但不合拍，於是作《師子峰詩》后離去，詩中寫道：『踞地盤空勢未休，爪牙安肯混常流。天教生在千峰上，不得云擎也出頭。』

李肇在《國史補》中記載，崔趙公問徑山道人法欽：『弟子出家可以嗎？』法欽說：『出家是大丈夫的事，不是將相所能做的。』趙公歎賞他的話。贊寧為法欽作傳，寫了近千字，即使是一隻報曉的雞死了，也要寫下來，卻不記載這件事，為什麼呢？

大覺禪師璉公，以道德受到仁廟（宋仁宗，1022-1063）的尊敬，天下人都仰慕他的風采。他的居處和服飾本可以像寶坊一樣華麗，但他都沒有這樣做，只在都城的西邊建了一座精舍，容納一百多人而已。棲賢的舜老夫，作為郡吏因為公務拜訪他，百姓把衣服當了，跑來依附璉公，璉公把他安排在正房，自己住在偏房，以弟子之禮對待他，非常恭敬。王公貴人來拜訪的人，都感到奇怪。璉公把實情告訴他們，並且說：『我年輕時曾經向舜老夫問道，現在不應該因為身份和服飾的不同而改變我的心意。』聽到的人都歎服。仁廟（宋仁宗，1022-1063）知道這件事後，賜予舜老夫再次落髮，仍然住在棲賢。

唐宣宗在還是皇子的時候，武宗嫉妒他的賢能，多次想要殺害他。宦官仇公武保護他，事情緊急，仇公武為他剃髮做了比丘，讓他逃走遊歷。因此天下名山他大多都登臨賞玩過。到了杭州，鹽官禪師安公，是江西馬祖的高徒，一見到他就覺得他與衆不同，待遇特別優厚。所以宣宗在鹽官待的時間最長。等到他即位，想要見安公，但安公已經去世很久了。在這之前，武宗全部毀壞了佛教，到這時又復興了佛教。雖然佛法的興盛和衰落取決於時運，但怎麼知道這力量不是安公促成的呢？仇公武的德行不愧於漢朝的邴吉，但《新書》省略了他的事蹟，唯獨在安禪師的傳記中詳細記載，真是令人嘆息。曾經有...

【English Translation】 English version Coming from. It is also a symbol of the jungle (referring to a model or standard for monastic communities). Zen Master Xuedou Xian once came from Huai Mountain, relied on him (Daoist Faqin of Jingshan) but did not get along, so he wrote the poem 'Lion Peak' and left, saying: 'Occupying the ground and circling the sky, the momentum has not ceased; how can claws and teeth be mixed with the ordinary? Heaven taught him to be born on thousands of peaks, and he cannot get his head out even with the support of clouds.'

Li Zhao recorded in 'Supplement to the National History' that Cui Zhao Gong asked Daoist Faqin of Jingshan: 'Can this disciple become a monk?' Faqin said: 'Becoming a monk is a matter for great men, not something that generals and ministers can do.' Zhao Gong admired his words. Zan Ning wrote a biography for Faqin, writing nearly a thousand words, even if a crowing rooster died, he would write it down, but he did not record this matter, why?

Zen Master Lian of Dajue was respected by Emperor Renzong (Song Dynasty, 1022-1063) for his morality, and the world admired his demeanor. His residence and clothing could have been as magnificent as a treasure temple, but he did not do so. He only built a simple hermitage west of the capital, accommodating only a hundred people or so. Shun, an old man from Qixian, visited him as a county official on official business. The people pawned their clothes and ran to rely on Lian Gong. Lian Gong arranged for him to stay in the main room, while he himself lived in a side room, treating him with the courtesy of a disciple, very respectfully. The princes and nobles who came to visit were all surprised. Lian Gong told them the truth and said: 'I once asked Shun for guidance when I was young, and now I should not change my mind because of the difference in status and clothing.' Those who heard it were amazed. When Emperor Renzong (Song Dynasty, 1022-1063) learned of this, he granted Shun the honor of tonsure again and allowed him to continue living in Qixian.

When Emperor Xuanzong of Tang was still a prince, Emperor Wuzong was jealous of his talent and wanted to kill him many times. The eunuch Qiu Gongwu protected him. In an emergency, Qiu Gongwu shaved his head and made him a bhikkhu, allowing him to escape and travel. Therefore, he had climbed and admired most of the famous mountains in the world. When he arrived in Hangzhou, Zen Master An of Yanguan, a senior disciple of Mazu of Jiangxi, felt that he was extraordinary at first sight and treated him with special kindness. Therefore, Xuanzong stayed in Yanguan the longest. When he ascended the throne, he wanted to see An Gong, but An Gong had passed away long ago. Before this, Emperor Wuzong had destroyed Buddhism completely, but at this time he revived it. Although the rise and fall of Buddhism depends on the times, how do we know that this power was not promoted by An Gong? Qiu Gongwu's virtue is worthy of Bing Ji of the Han Dynasty, but the 'New Book' omits his deeds, only recording them in detail in the biography of Zen Master An, which is truly regrettable. There once was...

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贊其像者曰。已將世界等微塵。空里浮華夢裡身。勿謂龍顏便分別。故應天眼識天人。

贊寧作大宋高僧傳。用十科為品流。以義學冠之已可笑。又列嵓頭豁禪師為苦行。智覺壽禪師為興福雲門大師僧中王也。與之同時。竟不載。何也。

長沙岑禪師因僧亡。以手摩之曰。大眾。此僧卻真實為諸人提綱商量。會么。乃有偈曰。目前無一法。當處亦無人。蕩蕩金剛體。非妄亦非真。又曰。不識金剛體。卻喚作緣生。十方真寂滅。誰在復誰行。雪峰和尚亦因見亡僧。作偈曰。低頭不見地。仰面不見天。欲識金剛體。但看髑髏前。玄沙曰。亡僧面前正是觸目菩提。萬里神光頂后相。有僧問法眼。如何是亡僧面前觸目菩提。答曰。是汝面前。又問。遷化向什麼處去。答曰。亡僧幾曾遷化。進曰。爭奈即今何。答曰。汝不識亡僧。近代尊宿不復以此旨曉人。獨晦堂老師時一提起。作南禪師圓寂日偈。曰。去年三月十有七。一夜春風撼籌室。三角麒麟入海中。空餘片月波心出。真不掩偽。曲不藏直。誰人為和雪中吟。萬古知音是今日。又曰。昔人去時是今日。今日依前人不來。今既不來昔不往。白雲流水空悠哉。誰云秤尺平。直中還有曲。誰雲物理齊。種麻還得粟。可憐馳逐天下人。六六元來三十六。

南禪師

【現代漢語翻譯】 現代漢語譯本 讚頌佛像的人說：『已經將世界看得如同微塵一般渺小，人生就像空中的浮華和夢中的身影。不要因為佛像的面容就妄加分別，只有具備天眼的人才能識別出真正的天人（deva）。』

贊寧在撰寫《大宋高僧傳》（宋朝(960-1279)）時，用十個科目來區分僧人的品流，以義學作為首要標準已經很可笑了，又將巖頭豁禪師列為苦行僧，智覺壽禪師列為興福寺的僧人，雲門大師是僧人中的王者。與他同時代的僧人，竟然沒有記載，這是為什麼呢？

長沙岑禪師因為僧人去世，用手撫摩著他說：『各位，這位僧人確實真實地為大家提綱挈領地商量佛法。明白嗎？』於是作偈說：『目前沒有一法可得，當下也沒有人存在。蕩蕩的金剛體（vajra-body），非虛妄也非真實。』又說：『不認識金剛體，卻把它叫做緣生。十方世界真正寂滅，誰在其中往復行走呢？』雪峰和尚也因為見到去世的僧人，作偈說：『低頭看不見地，抬頭看不見天。想要認識金剛體，只需看髑髏（骷髏）前。』玄沙說：『亡僧面前正是觸目菩提（bodhi）。萬里神光頂后相。』有僧人問法眼：『如何是亡僧面前觸目菩提？』回答說：『是汝面前。』又問：『遷化（死亡）向什麼地方去？』回答說：『亡僧幾曾遷化？』僧人追問：『爭奈即今何？』回答說：『汝不識亡僧。』近代尊宿不再用這個宗旨開導人，只有晦堂老師時常提起，作南禪師圓寂日的偈子，說：『去年三月十七，一夜春風撼籌室。三角麒麟入海中，空餘片月波心出。真不掩偽，曲不藏直。誰人為和雪中吟，萬古知音是今日。』又說：『昔人去時是今日，今日依前人不來。今既不來昔不往，白雲流水空悠哉。』誰說秤尺是公平的，正直之中還有彎曲。誰說萬物是齊一的，種麻只能得到麻，種粟才能得到粟。可憐那些奔波追逐天下名利的人，六六原來是三十六。』

南禪師

【English Translation】 English version One who praises the image says: 'Already regarding the world as insignificant as dust motes, life is like fleeting splendor in the air and a figure in a dream. Do not make distinctions based on the Buddha's countenance; only those with the heavenly eye can recognize the true deva (天人).'

Zanning, in writing the 'Biographies of Eminent Monks of the Great Song Dynasty' (Song Dynasty 960-1279), used ten categories to classify monks, laughably prioritizing doctrinal learning. He also listed Zen Master Yantou Huo as an ascetic, Zen Master Zhijue Shou as a monk of Xingfu Temple, and Master Yunmen as the king among monks. Why were his contemporaries not recorded?

Zen Master Changsha Cen, upon the death of a monk, stroked him and said: 'Everyone, this monk truly and authentically outlined and discussed the Dharma for you. Do you understand?' Then he composed a verse: 'Before the eyes, there is no dharma to be attained; in this very place, there is no one present. The vast vajra-body (金剛體) is neither false nor true.' He also said: 'Not recognizing the vajra-body, one calls it conditioned arising. The ten directions are truly quiescent; who is there to go back and forth?' Monk Xuefeng, also upon seeing a deceased monk, composed a verse: 'Lowering the head, one does not see the ground; raising the head, one does not see the sky. If you wish to know the vajra-body, just look before the skull.' Xuansha said: 'Before the deceased monk is precisely immediate bodhi (菩提). Myriad miles of divine light, the afterimage behind the crown.' A monk asked Fayan: 'What is immediate bodhi before the deceased monk?' He replied: 'It is before you.' He further asked: 'Where does the transformation (death) go?' He replied: 'When did the deceased monk ever transform?' The monk pressed: 'What about right now?' He replied: 'You do not recognize the deceased monk.' Modern venerable masters no longer use this principle to enlighten people; only Teacher Huitang occasionally mentioned it, composing a verse on the day of Zen Master Nan's passing: 'Last year, on the seventeenth of March, a spring breeze shook the counting room in one night. The three-cornered Qilin entered the sea, leaving only a sliver of moon emerging from the heart of the wave. Truth does not conceal falsehood, and the crooked does not hide the straight. Who will harmonize the snow-chant? The eternal soulmate is today.' He also said: 'The person of the past departed on this day; today, the person still does not come. Since the present does not come and the past does not go, white clouds and flowing water are empty and carefree.' Who says the scales are fair? Within the straight, there is still the curved. Who says all things are equal? Sowing hemp yields hemp; sowing millet yields millet. Pitiable are those who chase after worldly fame and gain; six sixes are originally thirty-six.'

Zen Master Nan

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居積翠。時以佛手．驢腳．生緣語問學者。答者甚眾。南公瞑目如入定。未嘗可否之。學者趨出。竟莫知其是非。故天下謂之三關語。晚年。自作偈三首。今只記其二。曰。我手佛手齊舉。禪流直下薦取。不動干戈道處。自然超佛越祖。我腳驢腳並行。步步皆契無生。直待云開日現。此道方得縱橫。云蓋智禪師嘗為予言曰。昔日再入黃檗。至坊塘。見一僧自山中來。因問。三關語。兄弟近日如何商量。僧曰。有語甚妙。可以見意。我手何似佛手。曰月下弄琵琶。或曰遠道擎空缽。我腳何似驢腳。曰鷺鷥立雪非同色。或曰空山踏落花。如何是汝生緣處。曰某甲某處人。時戲之曰。前塗有人問上座如何是佛手．驢腳．生緣意旨。汝將遠道擎空缽對之耶。鷺鶿立雪非同色對之耶。若俱將對。則佛法混濫。若揀擇對。則機事偏枯。其僧直視無所言。吾謂曰。雪峰道底。

夾山會禪師初住京口竹林寺。升座。僧問。如何是法身。答曰。法身無相。如何是法眼。答曰。法眼無瑕。時道吾笑于眾中。會遙見。因下座問曰。上座適笑。笑何事耶。道吾曰。笑和尚一等行腳。放復子不著所在。會曰。能為我說否。對曰。我不會說。秀州華亭有船子和尚。可往見之。會因散眾而往。船子問曰。大德近住何寺。對曰。寺則不住。住則不

【現代漢語翻譯】 現代漢語譯本： 居積翠（地名）。當時經常用佛手（一種植物，也指禪宗公案）、驢腳（比喻不尋常的見解或行為）、生緣語（指個人的根本來源或存在意義）來問學者。回答的人很多，南公（人名，禪師）閉著眼睛像入定一樣，從不表示可或否。學者們匆匆離開，最終也不知道誰對誰錯。所以天下人稱之為三關語（指難以參透的禪宗問題）。晚年，他自己作了三首偈，現在只記得其中的兩首，說：『我的手和佛的手一起舉起，禪宗學人直接領會。不動用武力就能悟道，自然超越佛和祖師。我的腳和驢的腳並行，每一步都與無生（佛教術語，指不生不滅的真理）相契合。直到烏雲散開太陽出現，這條道路才能縱橫馳騁。』云蓋智禪師曾經對我說：『過去我再次進入黃檗山（地名），到達坊塘（地名）時，看到一個僧人從山中來，就問他：『三關語，各位兄弟近日如何商量？』僧人說：『有句話很妙，可以表達意思。我的手像佛手嗎？』（有人）回答說：『月下弄琵琶。』或者說：『遠道擎空缽。』我的腳像驢腳嗎？』（有人）回答說：『鷺鷥立在雪中顏色不同。』或者說：『空山踏落花。』什麼是你的生緣處？』（有人）回答說：『某甲是某處人。』當時我戲弄他說：『前面有人問上座（對僧人的尊稱）什麼是佛手、驢腳、生緣的意旨，你用『遠道擎空缽』來回答嗎？用『鷺鷥立雪非同色』來回答嗎？如果都這樣回答，那麼佛法就混淆不清了；如果選擇性地回答，那麼機鋒就偏頗了。』那個僧人直視著我，無話可說。我說：『這就是雪峰禪師所說的。』

夾山會禪師（人名，禪師）最初住在京口（地名）竹林寺（寺廟名）。升座說法時，有僧人問：『什麼是法身（佛教術語，指佛的真身）？』回答說：『法身無相。』（僧人又問）『什麼是法眼（佛教術語，指能洞察真理的智慧）？』回答說：『法眼無瑕。』當時道吾（人名，禪師）在人群中笑了。夾山會禪師遠遠地看見了，於是走下座位問道：『上座剛才笑了，笑什麼呢？』道吾說：『笑和尚您也像一般的行腳僧一樣，放下的東西沒有放在正確的地方。』夾山會禪師說：『能為我說說嗎？』道吾回答說：『我不會說，秀州（地名）華亭（地名）有船子和尚（人名，禪師），您可以去見他。』夾山會禪師於是遣散了僧眾前去拜訪。船子和尚問：『大德（對僧人的尊稱）最近住在哪個寺廟？』（夾山會禪師）回答說：『寺廟則不住，住則不……』

【English Translation】 English version: Ju Ji Cui (place name). At that time, he often used 'Fo Shou' (Buddha's hand, a type of plant, also referring to a Zen koan), 'Lv Jiao' (donkey's foot, a metaphor for unconventional insights or behaviors), and 'Sheng Yuan Yu' (words about the origin of existence, referring to the fundamental source or meaning of one's existence) to question scholars. Many people answered, but Nan Gong (person's name, a Zen master) closed his eyes as if in meditation, never indicating approval or disapproval. The scholars hurried away, ultimately not knowing who was right and who was wrong. Therefore, the world called it the 'Three Barriers' (referring to Zen questions that are difficult to penetrate). In his later years, he composed three verses himself, but now only two are remembered, saying: 'My hand and the Buddha's hand are raised together, Zen students directly understand. Without resorting to force, one can attain enlightenment, naturally surpassing the Buddha and the patriarchs. My foot and the donkey's foot walk side by side, every step in harmony with 'Wu Sheng' (non-birth, a Buddhist term referring to the truth of non-arising and non-ceasing). Until the clouds dissipate and the sun appears, this path can be traversed freely.' Zen Master Yun Gai Zhi once said to me: 'In the past, I re-entered Huangbo Mountain (place name), and when I arrived at Fangtang (place name), I saw a monk coming from the mountain, so I asked him: 'The Three Barriers, how have you brothers been discussing them recently?' The monk said: 'There is a very wonderful saying that can express the meaning. Is my hand like the Buddha's hand?' (Someone) replied: 'Playing the pipa under the moon.' Or: 'Carrying an empty bowl from afar.' Is my foot like the donkey's foot?' (Someone) replied: 'The egret standing in the snow is of a different color.' Or: 'Treading on fallen flowers in an empty mountain.' What is your place of origin?' (Someone) replied: 'So-and-so is from such-and-such a place.' At that time, I teased him and said: 'If someone ahead asks the venerable monk (a respectful term for monks) what is the meaning of the Buddha's hand, the donkey's foot, and the origin of existence, will you answer with 'Carrying an empty bowl from afar'? Will you answer with 'The egret standing in the snow is of a different color'? If you answer in this way, then the Buddha-dharma will be confused; if you answer selectively, then the wit will be biased.' That monk stared at me, speechless. I said: 'This is what Zen Master Xuefeng said.'

Zen Master Jia Shan Hui (person's name, a Zen master) initially resided at Zhulin Temple (temple name) in Jingkou (place name). When he ascended the seat to preach, a monk asked: 'What is the 'Fa Shen' (Dharmakaya, a Buddhist term referring to the true body of the Buddha)?' He replied: 'The Dharmakaya is without form.' (The monk then asked) 'What is the 'Fa Yan' (Dharma Eye, a Buddhist term referring to the wisdom to see through the truth)?' He replied: 'The Dharma Eye is without flaw.' At that time, Dao Wu (person's name, a Zen master) laughed in the crowd. Zen Master Jia Shan Hui saw him from afar, so he stepped down from the seat and asked: 'Venerable monk, you laughed just now, what were you laughing at?' Dao Wu said: 'I am laughing at you, venerable monk, you are just like an ordinary wandering monk, you have not put down what should be put down in the right place.' Zen Master Jia Shan Hui said: 'Can you tell me about it?' Dao Wu replied: 'I cannot say. There is Zen Master Chuan Zi (person's name, a Zen master) in Huating (place name), Xiuzhou (place name), you can go and see him.' Zen Master Jia Shan Hui then dismissed the monks and went to visit him. Zen Master Chuan Zi asked: 'Virtuous monk (a respectful term for monks), which temple have you been residing in recently?' (Zen Master Jia Shan Hui) replied: 'I do not reside in a temple, if I reside, then I do not...'

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寺。船子曰。不寺。似個什麼。對曰。不是目前法。船子曰。何處學得來。對曰。非耳目所到。船子笑曰。一句合頭語。萬劫系驢橛。嗟乎。於今叢林師受弟子。例皆禁絕悟解。推去玄妙。唯要直問直答。無則始終言無。有則始終言有。毫末差誤。謂之狂解。使船子聞之。豈止萬劫系驢橛而已哉。由此觀之。非特不善悟。要亦不善疑也。善疑者。必思三十三祖授法之際。悟道之緣。其語言具在。皆可以理究。以智知。獨江西石頭而下諸大宗師。以機用應物。觀其問答。溟涬然。令人坐睡。其道異諸祖耶。則嗣其法。其不異耶。則所言乃爾不同。故知臨濟大師曰。大凡舉論宗乘。須一句中具三玄。一玄中具三要。有玄有要者。蓋明此也。不知者指為門庭建立權時語言。可悲也。

天衣懷禪師說法于淮山。三易法席。學者追崇。道顯著矣。然猶未敢通名字于雪竇。雪竇已奇之。僧有誦其語。至曰。譬如雁過長空。影沈寒水。雁無遺蹤之意。水無沈影之心。因搏髀嘆息。即遣人慰之。懷乃敢一通狀。問起居而已。溈山真如禪師從真點胸游最久。叢林戶知之。然對客。未嘗一言及其平昔見聞之事。至圓寂日。展𦘕像。但薦茶果而已。二大老識度甚遠。退托涼薄以諷後學。可謂善推尊其師者也。

云庵和尚居洞山時

【現代漢語翻譯】 現代漢語譯本： 寺。船子和尚說：『不是寺。』像個什麼？』那人回答說：『不是目前之法。』船子和尚說：『從哪裡學來的？』那人回答說：『不是耳目所能達到的。』船子和尚笑著說：『一句合拍的話，萬劫都被拴在驢樁上。』唉！如今叢林中的師父教導弟子，都禁止開悟理解，推崇玄妙，只要直問直答，沒有就始終說沒有，有就始終說有，稍微差錯一點，就說是狂妄的理解。如果船子和尚聽到這些，豈止是萬劫被拴在驢樁上而已啊！由此看來，他們不僅不善於開悟，也不善於懷疑。善於懷疑的人，必定會思考三十三祖傳授佛法之際，開悟的因緣，那些語言都記載在那裡，都可以用道理來探究，用智慧來了解。只有江西石頭（石頭希遷）以下各位大宗師，用機鋒來應對事物，看他們的問答，深奧難懂，令人昏昏欲睡。他們的道和諸位祖師不同嗎？如果相同，那麼就繼承了他們的佛法；如果不同，那麼他們所說的話怎麼會如此不同呢？所以臨濟大師說：『大凡舉論宗乘，須一句中具三玄，一玄中具三要。』有玄有要的人，大概明白這個道理。不明白的人，把這指為門庭建立的權宜之計，真是可悲啊。

天衣懷禪師在淮山說法，多次更換法席，學人都來追隨崇敬，他的道業非常顯著。然而他還是不敢把自己的名字通報給雪竇禪師，雪竇禪師已經對他感到驚奇。有個僧人誦讀他的語錄，說到：『譬如雁過長空，影沈寒水，雁無遺蹤之意，水無沈影之心。』雪竇禪師因此拍著大腿嘆息，立刻派人去慰問他，懷禪師才敢寫信問候起居而已。溈山真如禪師跟隨真點胸遊歷最久，叢林里的人都知道這件事。然而在待客時，他從未說過一句關於他平昔見聞的事情。直到圓寂之日，他只是展開真點胸的畫像，供奉茶果而已。這兩位大德的見識非常深遠，退居涼薄以告誡後學，可以說是善於推崇他的老師了。

云庵和尚住在洞山的時候

【English Translation】 English version: A monk asked, 'Is this a temple?' Chan Master Chuanzi said, 'Not a temple.' What does it resemble?' The monk replied, 'It is not the Dharma (universal law) of the present moment.' Chan Master Chuanzi said, 'Where did you learn this?' The monk replied, 'Not reached by ears or eyes.' Chan Master Chuanzi laughed and said, 'A single phrase that fits the mark, for myriad kalpas (eons) you'll be tied to a donkey stake!' Alas! Nowadays, teachers in monasteries instruct disciples by forbidding enlightenment and understanding, extolling the mysterious, only wanting direct questions and direct answers. If there is nothing, they always say there is nothing; if there is something, they always say there is something. The slightest error is called a wild interpretation. If Chan Master Chuanzi heard this, it would be more than just being tied to a donkey stake for myriad kalpas! From this, we can see that they are not only not good at enlightenment, but also not good at doubting. Those who are good at doubting will surely contemplate the circumstances of the thirty-three patriarchs (referring to the lineage of Chan Buddhism) when they transmitted the Dharma, the causes and conditions of enlightenment. Their words are all recorded there, and can be investigated with reason and understood with wisdom. Only the great masters from Shitou (Shitou Xiqian, 700-790) of Jiangxi (a province in China) downwards use expedient means to respond to things. Looking at their questions and answers, they are obscure and difficult to understand, causing people to fall asleep. Is their Way different from that of the patriarchs? If it is the same, then they inherit their Dharma; if it is different, then why are their words so different? Therefore, Great Master Linji (Linji Yixuan, died 866) said, 'Whenever discussing the teachings of the school, one must have three mysteries in one phrase, and three essentials in one mystery.' Those who have mysteries and essentials probably understand this principle. Those who do not understand point to this as a temporary expedient for establishing a school, which is truly lamentable.

Chan Master Tianyi Huai preached the Dharma at Mount Huai, changing his Dharma seat several times. Scholars followed and revered him, and his Way became very prominent. However, he still did not dare to send his name to Chan Master Xuedou (Xuedou Chongxian, 980-1052). Chan Master Xuedou was already amazed by him. A monk recited his words, saying, 'Like a wild goose flying across the long sky, its shadow sinks into the cold water. The goose has no intention of leaving a trace, and the water has no intention of holding the shadow.' Chan Master Xuedou sighed and patted his thigh, and immediately sent someone to comfort him. Only then did Chan Master Huai dare to send a letter to inquire about his well-being. Chan Master Zhenru of Mount Wei followed Zhen Dianxiong (unknown dates) for the longest time. People in the monasteries knew about this. However, when receiving guests, he never said a word about what he had seen and heard in the past. On the day of his death, he only unfolded the portrait of Zhen Dianxiong and offered tea and fruit. These two great elders had very far-reaching insights, retreating to a cool and detached position to admonish later learners, which can be said to be good at respecting their teachers.

When Venerable Yun'an lived in Dongshan

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。僧問。華嚴論云。以無明住地煩惱。便為一切諸彿不動智。一切眾生皆自有之。只為智體無性無依。不能自了。會緣方了。且無明住地煩惱如何是成諸佛不動智。理極深玄。絕難曉達。云庵曰。此最分明。易可瞭解。時有童子方掃除。呼之回首。云庵指曰。不是不動智。卻問如何是汝佛性。童子左右視。惘然而去。云庵曰。不是住地煩惱。若能了之。即今成佛。又嘗問講師曰。火災起時。山河大地皆被焚盡。世間空虛。是否。對曰。教有明文。安有不是之理。云庵曰。如許多灰燼將置何處。講師舌大而乾笑曰。不知。云庵亦大笑曰。汝所講者。紙上語耳。其樂說無礙之辨。答則出人意表。問則學者喪氣。蓋無師自然之智。非世智可當。真一代法施主也。

二祖大師服勤累年。至於立雪斷臂。而達磨僅以一言語之。牛頭懶融枯禪窮山。初無意于有聞。而四祖自往說法。祖師之於師弟子之際。其必有旨耶。

楊文公談苑記。沙門寶誌銅牌記讖未來事云。有一真人在冀川。開口張弓在左邊。子子孫孫萬萬年。江南中主。名其子曰弘冀。吳越錢镠諸子。皆連弘字。期以應之。而　宣祖之諱正當之也。又記。周世宗悉毀銅像鑄錢。謂宰相曰。佛教以謂頭目髓腦有利於眾生。尚無所惜。寧復以銅像愛乎。銅州大悲甚

靈應。當擊毀。以斧擊其胸。镵破之　太祖親見其事。後世宗北征。病疽發胸間。咸謂其報應。太祖因信重釋教。歐陽文忠公歸田錄首記。太祖初幸相國寺。問僧錄贊寧。可拜佛否。寧奏曰。不拜。問其故。寧曰。見在佛不拜過去佛。因以為定製。二公所記皆有深意。決非茍然予聞君子樂與人為善。雖善不善謂之矜。文忠公每恨平心為難。豈真然耶。

唐僧元曉者。海東人。初航海而至。將訪道名山。獨行荒陂。夜宿冢間。渴甚。引手掬水于穴中。得泉甘涼。黎明視之。髑髏也。大惡之。盡欲嘔去。忽猛省。嘆曰。心生則種種法生。心滅則髑髏不二。如來大師曰。三界唯心。豈欺我哉。遂不復求師。即日還海東。疏華嚴經。大弘圓頓之教。予讀其傳至此。追念晉樂廣酒杯蛇影之事。作偈曰。夜冢髑髏元是水。客杯弓影竟非蛇。箇中無地容生滅。笑把遺編篆縷斜。

棗柏大士．清涼國師。皆弘大經。造疏論。宗于天下。然二公制行皆不同。棗柏則跣行不滯。超放自如。以事事無礙行心。清涼則精嚴玉立。畏五色糞。以十愿律身。評者多喜棗柏坦宕。笑清涼縛束。意非華嚴宗所宜爾也。予曰。是大不然。使棗柏剃髮作比丘。未必不為清涼之行。蓋此經以遇緣即宗合法。非如余經有局量也。

晉鳩摩羅什

【現代漢語翻譯】 現代漢語譯本 靈應：應當擊毀它，用斧頭擊打它的胸部，鑿開它。太祖（唐太祖，598-649）親自見到這件事。後來世宗（後周世宗，921-960）北征，病疽發於胸間，人們都說是報應。太祖（唐太祖，598-649）因此更加信重佛教。歐陽文忠公（歐陽修，1007-1072）在《歸田錄》中首先記載：太祖（唐太祖，598-649）初次駕臨相國寺，問僧錄贊寧是否可以拜佛。贊寧回答說：『不拜。』問他原因，贊寧說：『現在的佛不拜過去的佛。』因此成為定製。二位公子的記載都有深意，絕非隨便說說。我聽說君子樂於幫助別人行善，即使是善事，如果自以為是，也叫做矜持。文忠公（歐陽修，1007-1072）常常遺憾難以保持平和的心態，難道真是這樣嗎？ 唐朝僧人元曉（含義：韓國高僧）是海東（含義：古代對朝鮮半島的稱呼）人。當初航海來到中土，打算尋訪名山求道。他獨自走在荒涼的山坡上，夜晚在墳墓間住宿，非常口渴。他伸手在洞中掬水，得到泉水甘甜清涼。黎明時一看，原來是骷髏。他非常厭惡，想要全部嘔吐出來。忽然猛然醒悟，嘆息道：『心生則種種法生，心滅則骷髏不二。如來大師說：三界唯心，難道會欺騙我嗎？』於是不再尋求老師，當天就返回海東，疏解《華嚴經》，大力弘揚圓頓的教義。我讀到他的傳記到這裡，追憶起晉朝樂廣酒杯中蛇影的事情，作偈語說：『夜晚墳墓骷髏原本是水，客人酒杯弓影最終不是蛇。其中沒有地方容納生滅，笑著拿起遺留的經書，斜斜地篆刻。』 棗柏大士（含義：華嚴宗高僧）和清涼國師（含義：華嚴宗高僧）都弘揚《華嚴經》，撰寫疏論，宗風傳遍天下。然而二位大師的修行方式都不同。棗柏（含義：華嚴宗高僧）則赤腳行走，不拘泥於形式，超脫放縱，自在如意，以事事無礙來修行。清涼（含義：華嚴宗高僧）則精嚴謹慎，如玉般端正，害怕不乾淨的東西，以十愿來約束自身。評論者大多喜歡棗柏（含義：華嚴宗高僧）的坦蕩，嘲笑清涼（含義：華嚴宗高僧）的束縛，認為這不適合《華嚴經》的宗旨。我說：『這非常不對。』即使棗柏（含義：華嚴宗高僧）剃髮做了比丘，未必不能做到清涼（含義：華嚴宗高僧）的修行。因為這部經以遇到因緣就遵循合法，不像其他經書有固定的模式。 晉朝鳩摩羅什（含義：著名佛經翻譯家）

【English Translation】 English version Miraculous Response: It should be destroyed. Strike its chest with an axe and chisel it open. Emperor Taizu (598-649) personally witnessed this event. Later, Emperor Shizong (921-960) of the Later Zhou Dynasty campaigned in the north and developed a carbuncle on his chest. People said it was retribution. Emperor Taizu (598-649) therefore became more devoted to Buddhism. Ouyang Wenzhong Gong (1007-1072) first recorded in 'Gui Tian Lu': Emperor Taizu (598-649) initially visited Xiangguo Temple and asked the monk registrar Zanning if he could bow to the Buddha. Zanning replied, 'No.' When asked why, Zanning said, 'The present Buddha does not bow to the past Buddha.' Therefore, it became a rule. The records of both gentlemen have profound meaning and are by no means casual. I have heard that a gentleman enjoys helping others do good, but even good deeds, if self-righteous, are called conceit. Wenzhong Gong (1007-1072) often regretted that it was difficult to maintain a peaceful mind. Is it really so? The Tang Dynasty monk Yuanxiao (meaning: Korean eminent monk) was from Haidong (meaning: ancient name for the Korean Peninsula). He initially sailed to China, intending to visit famous mountains to seek the Dao. He walked alone on desolate slopes and stayed overnight among tombs, feeling very thirsty. He reached out and scooped water from a hole, finding the spring water sweet and cool. At dawn, he saw that it was a skull. He was disgusted and wanted to vomit it all out. Suddenly, he realized and sighed, 'When the mind arises, all kinds of dharmas arise; when the mind ceases, the skull is no different. The Tathagata Master said, 'The three realms are only mind.' Could he deceive me?' Therefore, he no longer sought a teacher and returned to Haidong that day, commenting on the Avatamsaka Sutra and greatly promoting the doctrine of perfect enlightenment. When I read his biography to this point, I recalled the story of Le Guang's snake shadow in the wine cup during the Jin Dynasty and composed a verse: 'The skull in the night tomb was originally water, the bow shadow in the guest's cup was ultimately not a snake. There is no place in it to accommodate birth and death, laughing as I pick up the remaining scriptures and engrave them askew.' Great Master Zaobai (meaning: eminent monk of the Huayan School) and National Teacher Qingliang (meaning: eminent monk of the Huayan School) both promoted the Avatamsaka Sutra, wrote commentaries, and their teachings spread throughout the world. However, the practices of the two masters were different. Zaobai (meaning: eminent monk of the Huayan School) walked barefoot, unconstrained by formalities, detached and unrestrained, practicing with unobstructedness in all things. Qingliang (meaning: eminent monk of the Huayan School) was meticulous and cautious, as upright as jade, afraid of unclean things, and used the ten vows to discipline himself. Commentators mostly liked Zaobai's (meaning: eminent monk of the Huayan School) frankness and laughed at Qingliang's (meaning: eminent monk of the Huayan School) restraint, thinking that it was not suitable for the tenets of the Avatamsaka Sutra. I said, 'That is very wrong.' Even if Zaobai (meaning: eminent monk of the Huayan School) shaved his head and became a bhikkhu, he might not be unable to achieve Qingliang's (meaning: eminent monk of the Huayan School) practice. Because this sutra follows the law according to the circumstances, unlike other sutras that have fixed patterns. Kumarajiva of the Jin Dynasty (meaning: famous Buddhist scripture translator)

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。兒時隨母至沙勒。頂戴佛缽。私念。缽形甚大。何其輕耶。即重。失聲下之。母問其故。對曰。我心有分別。故缽有輕重耳。予以是知一切諸法隨念而至。念未生時。量同太虛。然則即今見行分別者。萬類紛然。何故靈驗不等。曰是皆亂想虛妄。如困夢中事。心力昧略微劣故也。嗟乎。人莫不有忠孝之心也。而王祥臥冰則魚躍。耿恭祝井則泉冽。何也。蓋其養之之專。故靈驗之應。速如影響。

菩提達磨初自梁之魏。經行於嵩山之下。倚杖于少林。面壁燕坐而已。非習禪也。久之。人莫測其故。因以達磨為習禪。夫禪那。諸行之一耳。何足以盡聖人。而當時之人以之為史者。又從而傳茲習禪之列。使與枯木死灰之徒為伍。雖然。聖人非止於禪那。而亦不違禪那。如易出乎陰陽。而亦不違乎陰陽。

舊說四祖大師居破頭山。山中有無名老僧。唯植松。人呼為栽松道者。嘗請于祖曰。法道可得聞乎。祖曰。汝已老。脫有聞。其能廣化耶。儻能再來。吾尚可遲汝。乃去。行水邊。見女子浣衣。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。老僧回䇿而去。女。周氏季子也。歸輒孕。父母大惡。逐之。女無所歸。日庸紡里中。夕于眾館之下。已而生一子。以為不祥。棄水中。明日見

【現代漢語翻譯】 現代漢語譯本：我小時候跟隨母親到沙勒。我頭頂著佛缽（bō，佛教僧人所用的食器）。我私下想，這缽的形狀這麼大，怎麼這麼輕呢？如果它很重，我就會失聲把它掉下來。母親問我原因，我回答說：『我的心中有分別心，所以覺得缽有輕重。』我因此知道一切諸法都隨著念頭而產生。念頭沒有產生的時候，其量如同太虛空。既然如此，那麼現在所見所行的分別，萬物的種類如此紛繁，為什麼靈驗的程度卻不一樣呢？回答說：『這些都是混亂的妄想，如同困在夢中的事情。』這是因為心力昏昧、微弱的緣故。唉！人沒有不具備忠孝之心的。但是王祥臥冰求鯉，魚就跳出來；耿恭祈禱井水，泉水就變得清冽。這是為什麼呢？因為他們培養忠孝之心專一，所以靈驗的應驗，迅速得就像回聲一樣。 菩提達磨（Bodhidharma，印度禪宗初祖）最初從梁朝（502年-557年）來到魏朝（220年-266年），在嵩山（中國河南省的一座山）下行走，靠著手杖在少林寺（中國河南省的一座寺廟）面壁靜坐。他不是在練習禪定。時間久了，人們無法理解他的用意，因此認為達磨是在練習禪定。禪那（dhyāna，佛教術語，指禪定）只是諸種修行方法中的一種，怎麼能夠完全代表聖人呢？而當時的人把這件事當作歷史來記載，又跟著傳播這種練習禪定的說法，使他與枯木死灰一樣的人為伍。雖然如此，聖人不僅僅止於禪那，但也不違背禪那。就像《易經》產生於陰陽，但也不違背陰陽。 舊的說法是，四祖大師（道信，中國禪宗四祖）居住在破頭山。山中有一位無名的老僧，只種植松樹，人們稱他為栽松道者。他曾經向四祖大師請教說：『佛法大道可以聽聞嗎？』四祖大師說：『你已經老了，即使聽聞了，又能廣泛教化嗎？如果能夠再來，我還可以等待你。』於是老僧離開了。他走到水邊，看見一位女子在洗衣服，便作揖說：『可以借宿一晚嗎？』女子說：『我有父親和兄長，你可以去向他們請求。』老僧說：『你答應我，我就敢去。』女子點頭答應了。老僧拿著枴杖離開了。這位女子是周氏的季女。回家后就懷孕了，父母非常厭惡她，就把她趕走了。女子無處可去，白天在村裡給人紡紗，晚上在眾人的館舍下過夜。不久之後，她生了一個孩子，認為是不祥之兆，就把他丟棄在水中。第二天，人們看見...

【English Translation】 English version: When I was a child, I followed my mother to Shale. I placed a Buddha's alms bowl (bō, a bowl used by Buddhist monks for collecting alms) on my head. I thought to myself, 'This bowl is so big, how can it be so light? If it were heavy, I would drop it with a cry.' My mother asked me the reason, and I replied, 'My mind has discrimination, so I feel the bowl has weight.' From this, I knew that all dharmas arise with thoughts. When thoughts have not yet arisen, their measure is like the vast emptiness. Since this is the case, then the discriminations that are seen and acted upon now, the myriad kinds of things so numerous, why are the manifestations of efficacy unequal? The answer is, 'These are all confused delusions, like matters in a troubled dream.' This is because the power of the mind is dim, weak, and inferior. Alas! People all have hearts of loyalty and filial piety. But when Wang Xiang lay on ice to seek carp, the fish jumped out; when Geng Gong prayed for well water, the spring became clear. Why is this? It is because their cultivation of loyalty and filial piety was focused, so the response of efficacy was as swift as an echo. Bodhidharma (the first patriarch of Zen Buddhism in India) initially came from the Liang Dynasty (502-557 AD) to the Wei Dynasty (220-266 AD), walking beneath Mount Song (a mountain in Henan Province, China), leaning on his staff at Shaolin Temple (a temple in Henan Province, China), facing the wall in silent meditation. He was not practicing dhyana (a Buddhist term referring to meditation). After a long time, people could not fathom his intention, so they thought that Bodhidharma was practicing dhyana. Dhyana is only one of many practices, how can it fully represent a sage? And the people of that time recorded this as history, and then followed to spread this saying of practicing dhyana, putting him in the company of those like withered wood and dead ashes. Even so, a sage is not limited to dhyana, but also does not violate dhyana. Just as the I Ching comes from yin and yang, but also does not violate yin and yang. The old saying is that the Fourth Patriarch (Daoxin, the Fourth Patriarch of Chinese Zen) lived on Potou Mountain. In the mountain there was an unnamed old monk who only planted pine trees, people called him the Pine-Planting Taoist. He once asked the Fourth Patriarch, 'Can the Dharma path be heard?' The Fourth Patriarch said, 'You are already old, even if you hear it, how can you widely transform others? If you can come again, I can still wait for you.' So the old monk left. He went to the water's edge and saw a woman washing clothes, and bowed, saying, 'Can I stay for the night?' The woman said, 'I have a father and brothers, you can go and ask them.' The old monk said, 'If you promise me, I will dare to go.' The woman nodded in agreement. The old monk left with his staff. This woman was the youngest daughter of the Zhou family. When she returned home, she was pregnant, and her parents hated her very much, so they drove her away. The woman had nowhere to go, and during the day she spun yarn for people in the village, and at night she stayed under the public halls. Soon after, she gave birth to a child, thinking it was an ominous sign, so she abandoned it in the water. The next day, people saw...

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之。溯流而上。氣體鮮明。大驚。遂舉之。成童。隨母乞食。邑人呼為無姓兒。四祖見於黃梅道中。戲問之曰。汝何姓。曰。姓固有。但非常姓。祖曰。何姓。曰。是佛性。祖曰。汝乃無姓耶。曰。姓空故無。祖化其母。使出家。時七歲。眾館今為寺。號佛母。而周氏尤盛。去破頭山佇望間。道者肉身尚在。黃梅東禪有佛母冢。民塔其上。傳燈錄．定祖圖記忍大師姓周氏者。從母姓也。大宋高僧傳乃曰。釋弘忍。姓周氏。其母始娠。移月光照庭室。終夕若晝。異香襲人。舉家欣駭。安知眾館本社屋。生時置水中乎。又曰。其父偏愛。因令誦書。不知何從得此語。其敘事妄誕大率類此。開元中。文學閭丘均為塔碑。徒文而已。會昌毀廢。唐末烽火。更遭蹂踐。愈不可考。知其書謬者。母氏周。而曰有父故也。無為子嘗贊其像曰。人孰無父。祖獨有母。其母為誰。周氏季女。濁港滔滔入大江。門前依舊長安路。

斷際禪師初行乞于雒京。吟添缽聲。一嫗出棘扉間曰。太無猒足生。斷際曰。汝猶未施。反責無猒。何耶。嫗笑。掩扉。斷際異之。與語。多所發藥。辭去。嫗曰。可往南昌見馬大師。斷際至江西。而大師已化去。聞塔在石門。遂往禮塔。時大智禪師方結廬塔傍。因敘其遠來之意。愿聞平昔得力言句。大智舉

一喝三日耳聾之語示之。斷際吐舌大驚。相從甚久。暮年始移居新吳百丈山。考其時。嫗死久矣。而大宋高僧傳曰嫗祝斷際見百丈。非也。

云居佛印禪師曰。雲門和尚說法如雲。絕不喜人記錄其語。見必罵逐曰。汝口不用。反記我語。佗時定販賣我去。今對機室中錄。皆香林明教以紙為衣。隨所聞。隨即書之。後世學者漁獵文字語言中。正如吹網欲滿。非愚即狂。可嘆也。

玄沙備禪師薪于山中。傍僧呼曰。和尚。看虎。玄沙見虎。顧僧曰。是你。靈潤法師山行。野燒迅飛而來。同遊者皆避之。潤安步如常曰。心外無火。火實自心。謂火可逃。無由免火。火至而滅。嚴陽尊者單丁住山。蛇虎就手而食。歸宗常公刈草。見蛇芟之。傍僧曰。久聞歸宗。今日乃見一粗行沙門。常曰。你粗。我粗耶。吾聞親近般若有四種驗心。謂就事．就理．入就．事理出就。事理之外。宗門又有四藏鋒之用。親近以自治。藏鋒之用以治物。

荊州天皇寺道悟禪師。如傳燈錄所載則曰。道悟得法于石頭。所居寺曰天皇。婺州東陽人。姓張氏。年十四出家。依明州大德披剃。年二十五。杭州竹林寺受具。首謁徑山國一禪師。服勤五年。大曆中。抵鐘陵謁馬大師。經二夏。乃造石頭。元和丁亥四月示疾。壽六十。臘三十五。

【現代漢語翻譯】 現代漢語譯本：

以『一喝三日耳聾』這句話來開示斷際（臨濟義玄禪師）。斷際聽后吐舌，非常驚訝。之後跟隨了很久。晚年才移居到新吳的百丈山。考證那個時候，那位老婦人已經去世很久了。但是《大宋高僧傳》中說老婦人祝願斷際去見百丈，這是不對的。

云居佛印禪師說：『雲門（雲門文偃禪師）和尚說法像云一樣，最不喜歡別人記錄他的話。見到有人記錄，必定罵並趕走，說：『你不用自己的心口，反而記錄我的話，以後一定會拿我去販賣。』現在對機室中記錄下來的，都是香林（智閑禪師）、明教（待考）用紙做成衣服，隨聽到什麼，就立刻寫下來。後世的學者在文字語言中打撈，就像吹著網想要裝滿魚一樣，不是愚蠢就是瘋狂，可嘆啊。』

玄沙備（玄沙師備禪師）禪師在山中砍柴，旁邊有僧人喊道：『和尚，看老虎！』玄沙看到老虎，回頭對僧人說：『是你（指老虎是你變來的）。』靈潤法師在山中行走，野火迅速飛來，同遊的人都躲避，靈潤安穩地走著，像平常一樣，說：『心外沒有火，火實際上就是自心。認為火可以逃避，是無法免於火的。』火到了就滅了。嚴陽尊者獨自住在山裡，蛇虎來到他身邊，他就拿來吃。歸宗常公（歸宗智常禪師）割草，看到蛇就砍斷它。旁邊的僧人說：『早就聽說歸宗，今天才看到一個行為粗魯的沙門。』常公說：『你粗魯，還是我粗魯？』我聽說親近般若（智慧）有四種驗證內心的方法，就是就事、就理、入就、事理出就。在事理之外，宗門還有四種藏鋒的用法。親近是爲了自治，藏鋒的用法是爲了治理外物。

荊州天皇寺的道悟（天皇道悟禪師）禪師，如《傳燈錄》所記載，道悟從石頭（石頭希遷禪師）那裡得法，所居住的寺廟叫做天皇寺。他是婺州東陽人，姓張，十四歲出家，依止明州的大德剃度。二十五歲時，在杭州竹林寺受具足戒。先去拜訪徑山國一禪師，服侍了五年。大曆年間（766-779），到達鐘陵拜見馬大師（馬祖道一禪師），經過兩個夏天，才去拜見石頭。元和丁亥年（807）四月示疾，享年六十歲，僧臘三十五年。 English version:

He used the saying 'A shout that deafens the ears for three days' to instruct Duanji (Linji Yixuan Zen Master). Duanji stuck out his tongue in great surprise. He followed him for a long time. In his later years, he moved to Mount Baizhang in Xinwu. Examining the time, the old woman had been dead for a long time. However, the 'Biographies of Eminent Monks of the Great Song Dynasty' says that the old woman wished Duanji to see Baizhang, which is incorrect.

Zen Master Foyin of Yunju said: 'The Dharma talks of the Yunmen (Yunmen Wenyan Zen Master) Abbot are like clouds, and he absolutely dislikes people recording his words. If he sees someone recording, he will definitely scold and drive them away, saying: 'You don't use your own mouth and mind, but instead record my words, and in the future, you will definitely sell me off.' The records in the Dui Ji Chamber now are all made by Xianglin (Zhixian Zen Master) and Mingjiao (TBD) using paper as clothing, writing down whatever they hear immediately. Later generations of scholars fish for meaning in words and language, just like blowing on a net trying to fill it with fish, they are either foolish or crazy, it is lamentable.'

Zen Master Xuansha Bei (Xuansha Shibei Zen Master) was chopping firewood in the mountains when a monk beside him called out: 'Abbot, look, a tiger!' Xuansha saw the tiger and turned to the monk, saying: 'It is you (implying the tiger is a transformation of you).' Dharma Master Lingrun was walking in the mountains when a wildfire rapidly approached. Those traveling with him all avoided it, but Lingrun walked calmly as usual, saying: 'There is no fire outside the mind, fire is actually the mind itself. Thinking that fire can be escaped is impossible to avoid fire.' The fire arrived and then extinguished. Venerable Yanyang lived alone in the mountains, and snakes and tigers came to him to be eaten. Guizong Changgong (Guizong Zhichang Zen Master) was cutting grass when he saw a snake and cut it in half. A monk beside him said: 'I have long heard of Guizong, but today I see only a crude Shramana.' Changgong said: 'Are you crude, or am I crude?' I have heard that there are four ways to verify the mind when approaching Prajna (wisdom), namely, approaching in terms of events, approaching in terms of principles, entering into approach, and going out of approach in terms of events and principles. Beyond events and principles, the Zen school also has four uses of concealing sharpness. Approaching is for self-governance, and the use of concealing sharpness is for governing external things.'

Zen Master Daowu (Tianhuang Daowu Zen Master) of Tianhuang Temple in Jingzhou, as recorded in the 'Transmission of the Lamp,' Daowu obtained the Dharma from Shitou (Shitou Xiqian Zen Master), and the temple where he lived was called Tianhuang Temple. He was from Dongyang in Wuzhou, with the surname Zhang. He left home at the age of fourteen and was tonsured by a virtuous monk in Mingzhou. At the age of twenty-five, he received the full precepts at Zhulin Temple in Hangzhou. He first visited Zen Master Guoyi of Jingshan, serving him for five years. During the Dali era (766-779), he arrived in Zhongling to visit Master Ma (Mazu Daoyi Zen Master), and after two summers, he went to visit Shitou. In the fourth month of the Dinghai year of Yuanhe (807), he showed signs of illness and passed away at the age of sixty, with thirty-five years as a monk.

【English Translation】 He used the saying 'A shout that deafens the ears for three days' to instruct Duanji (Linji Yixuan Zen Master). Duanji stuck out his tongue in great surprise. He followed him for a long time. In his later years, he moved to Mount Baizhang in Xinwu. Examining the time, the old woman had been dead for a long time. However, the 'Biographies of Eminent Monks of the Great Song Dynasty' says that the old woman wished Duanji to see Baizhang, which is incorrect. Zen Master Foyin of Yunju said: 'The Dharma talks of the Yunmen (Yunmen Wenyan Zen Master) Abbot are like clouds, and he absolutely dislikes people recording his words. If he sees someone recording, he will definitely scold and drive them away, saying: 'You don't use your own mouth and mind, but instead record my words, and in the future, you will definitely sell me off.' The records in the Dui Ji Chamber now are all made by Xianglin (Zhixian Zen Master) and Mingjiao (TBD) using paper as clothing, writing down whatever they hear immediately. Later generations of scholars fish for meaning in words and language, just like blowing on a net trying to fill it with fish, they are either foolish or crazy, it is lamentable.' Zen Master Xuansha Bei (Xuansha Shibei Zen Master) was chopping firewood in the mountains when a monk beside him called out: 'Abbot, look, a tiger!' Xuansha saw the tiger and turned to the monk, saying: 'It is you (implying the tiger is a transformation of you).' Dharma Master Lingrun was walking in the mountains when a wildfire rapidly approached. Those traveling with him all avoided it, but Lingrun walked calmly as usual, saying: 'There is no fire outside the mind, fire is actually the mind itself. Thinking that fire can be escaped is impossible to avoid fire.' The fire arrived and then extinguished. Venerable Yanyang lived alone in the mountains, and snakes and tigers came to him to be eaten. Guizong Changgong (Guizong Zhichang Zen Master) was cutting grass when he saw a snake and cut it in half. A monk beside him said: 'I have long heard of Guizong, but today I see only a crude Shramana.' Changgong said: 'Are you crude, or am I crude?' I have heard that there are four ways to verify the mind when approaching Prajna (wisdom), namely, approaching in terms of events, approaching in terms of principles, entering into approach, and going out of approach in terms of events and principles. Beyond events and principles, the Zen school also has four uses of concealing sharpness. Approaching is for self-governance, and the use of concealing sharpness is for governing external things.' Zen Master Daowu (Tianhuang Daowu Zen Master) of Tianhuang Temple in Jingzhou, as recorded in the 'Transmission of the Lamp,' Daowu obtained the Dharma from Shitou (Shitou Xiqian Zen Master), and the temple where he lived was called Tianhuang Temple. He was from Dongyang in Wuzhou, with the surname Zhang. He left home at the age of fourteen and was tonsured by a virtuous monk in Mingzhou. At the age of twenty-five, he received the full precepts at Zhulin Temple in Hangzhou. He first visited Zen Master Guoyi of Jingshan, serving him for five years. During the Dali era (766-779), he arrived in Zhongling to visit Master Ma (Mazu Daoyi Zen Master), and after two summers, he went to visit Shitou. In the fourth month of the Dinghai year of Yuanhe (807), he showed signs of illness and passed away at the age of sixty, with thirty-five years as a monk.

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及觀達觀禪師所集五家宗派則曰。道悟嗣馬祖。引唐丘玄素所撰碑文幾千言。其略曰。師號道悟。渚宮人。姓崔氏。即子玉后胤也。年十五。于長沙寺禮曇翥律師出家。二十三詣嵩山律德得尸羅。謁石頭。扣寂二年無所契悟。乃入長安親忠國師。三十四與侍者應真南還。謁馬大師。大悟于言下。祝曰。他日莫離舊處。故復還渚宮。元和十三年戊戌歲四月初示疾。十三日歸寂。壽八十二。臘六十三。考其傳。正如兩人。然玄素所載曰。有傳法一人崇信。住澧州龍潭。南嶽讓禪師碑。唐聞人歸登撰。列法孫數人於後。有道悟名。圭峰答裴相國宗趣狀。列馬祖之嗣六人。首曰江陵道悟。其下注曰兼稟徑山。今妄以雲門．臨濟二宗競者。可發一笑。

草堂禪師箋要曰。心體靈知不昧。如一摩尼珠圓照空凈。都無差別之相。以體明故。對物時能現一切色相。色自差而珠無變易。如珠現黑時。人以珠為黑者。非見珠也。離黑覓珠者。亦非見珠也。以明黑都無為珠者。亦非見珠也。馬祖說法。即妄明真。正如以黑為珠。神秀說法。令妄盡方見覺性者。離妄求真。正如離黑覓珠。牛頭說法。一切如夢。本來無事。真妄俱無。正如明黑都無為珠。獨荷澤于空相處。指示知見。了了常知。正如正見珠體。不顧眾色也。密以馬祖之道如

【現代漢語翻譯】 現代漢語譯本： 再看觀達觀禪師所收集的五家宗派的資料，其中說道：道悟禪師是馬祖道一（709-788）的繼承人。引用了唐朝丘玄素所撰寫的碑文，有幾千字。碑文大略是說：禪師法號道悟，是渚宮（今湖北省境內）人，姓崔，是子玉的後代。十五歲時，在長沙寺拜曇翥律師出家。二十三歲時，到嵩山受具足戒。拜訪石頭希遷（700-790），參訪了兩年，沒有領悟。於是前往長安親近忠國師。三十四歲時，與侍者應真南歸，拜見馬祖大師，在言下大悟。馬祖大師告誡他說：『將來不要離開原來的地方。』所以又回到渚宮。元和（806-820）十三年戊戌（818）歲四月初，示現疾病，十三日圓寂。享年八十二歲，僧臘六十三年。考察他的傳記，好像是兩個人。然而丘玄素所記載說：『有傳法弟子一人，名叫崇信，住在澧州龍潭。』南嶽懷讓禪師（677-744）的碑文，是唐朝聞人歸登撰寫的，在後面列舉了法孫數人，其中有道悟的名字。圭峰宗密（780-841）回答裴休宰相的宗趣狀中，列舉了馬祖的六個繼承人，第一個就是江陵道悟，下面註釋說：『兼稟徑山。』現在有人胡亂地用雲門宗、臨濟宗來競爭，真是可笑。

草堂禪師的箋要中說：心體靈知不昧，就像一顆摩尼寶珠，圓滿照耀，空明澄凈，沒有差別的相狀。因為心體光明，所以在面對事物時，能夠顯現一切色相。色相雖然有差別，但寶珠本身沒有改變。比如寶珠顯現黑色時，人們認為寶珠是黑色的，這不是真正見到寶珠。離開黑色去尋找寶珠的人，也不是真正見到寶珠。認為明和黑都沒有，才是寶珠的本體，這也不是真正見到寶珠。馬祖的說法，是用虛妄來闡明真理，就像把黑色當成寶珠。神秀的說法，是讓人把虛妄去除才能見到覺性，這是離開虛妄去尋求真理，就像離開黑色去尋找寶珠。牛頭的說法，是一切都如夢幻，本來就沒有什麼事，真和妄都沒有，就像認為明和黑都沒有，才是寶珠的本體。只有荷澤神會（684-758）在空相之處，指示知見，清清楚楚地知道，就像真正見到寶珠的本體，不顧及各種色相。秘密地認為馬祖的道就像...

【English Translation】 English version: Furthermore, regarding the records of the Five Houses of Zen collected by Zen Master Guanda Guan, it states: Dao Wu succeeded Ma Zu (709-788). It quotes the epitaph written by Qiu Xuansu of the Tang Dynasty, which contains several thousand words. The gist is: The master's Dharma name was Dao Wu, a native of Zhugong (present-day Hubei Province), with the surname Cui, a descendant of Ziyu. At the age of fifteen, he left home at Changsha Temple, taking ordination under Vinaya Master Tan Zhu. At twenty-three, he went to Mount Song to receive the complete precepts. He visited Shi Tou (700-790), and after two years of inquiry, he had no realization. Thereupon, he went to Chang'an to be close to National Teacher Zhong. At thirty-four, he returned south with his attendant Ying Zhen, and visited Great Master Ma, where he had a great awakening upon hearing his words. Great Master Ma admonished him, 'In the future, do not leave your original place.' Therefore, he returned to Zhugong. In the thirteenth year of Yuanhe (806-820), the year of Wuxu (818), in the fourth month, he manifested illness, and on the thirteenth day, he passed away. He lived to be eighty-two years old, with sixty-three years as a monk. Examining his biographies, it seems like two different people. However, Qiu Xuansu recorded: 'There was one Dharma-transmitting disciple named Chong Xin, who lived in Longtan, Lizhou.' The epitaph of Zen Master Huai Rang (677-744) of Nanyue, written by the renowned Gui Deng of the Tang Dynasty, lists several Dharma-grandchildren, among whom is the name Dao Wu. Guifeng Zongmi (780-841), in his response to Chancellor Pei Xiu's inquiry about the tenets of the school, listed six successors of Ma Zu, the first being Jiangling Dao Wu, with the note below: 'Also received teachings from Jingshan.' Now, some people recklessly use the Yunmen and Linji schools to compete, which is laughable.

The Essential Commentary of Zen Master Caotang says: 'The mind-essence is spiritually aware and not obscured, like a Mani jewel, perfectly illuminating, empty and pure, without any differentiating characteristics. Because the essence is bright, it can manifest all forms when facing objects. Although forms differ, the jewel itself does not change. For example, when the jewel manifests black, if people think the jewel is black, they have not truly seen the jewel. Those who seek the jewel by leaving black have also not truly seen the jewel. Those who think that both brightness and darkness are non-existent are the jewel's essence, have also not truly seen the jewel. Ma Zu's teaching uses delusion to clarify truth, like taking black for the jewel. Shenxiu's teaching tells people to eliminate delusion to see the awakened nature, which is leaving delusion to seek truth, like leaving black to seek the jewel. Niu Tou's teaching says that everything is like a dream, originally there is nothing, both truth and delusion are non-existent, like thinking that both brightness and darkness are non-existent are the jewel's essence. Only Heze Shenhui (684-758), in the place of emptiness, points out knowledge and views, clearly and constantly knowing, like truly seeing the jewel's essence, without regard for various forms. Secretly, it is thought that Ma Zu's way is like...'

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珠之黑。是大不然。即妄明真。方便語耳。略知教乘者皆了之。豈馬祖應聖師遠讖為震旦法主。出其門下者如南泉．百丈．大達．歸宗之徒。皆博綠三藏。熟爛真妄之論。爭服膺師尊之。而其道乃止於如珠之黑而已哉。又以牛頭之道。一切如夢。真妄俱無者。是大不然。觀其作心王銘曰。前際如空。知處迷宗。分明照境。隨照冥濛。縱橫無照。最微最妙。知法無知。無知知要。一一皆治知見之病。而荷澤公然立知見。優劣可見。而謂其道如明黑都無為珠者。豈不重欺吾人哉。至如北秀之道。頓漸之理。三尺童子知之。所論當論其用心。秀公為黃梅上首。頓宗直指。縱曰機器不逮。然亦飫聞飽參矣。豈自甘為漸宗徒耶。蓋祖道於時疑信半天下。不有漸。何以顯頓哉。至於紛爭者。皆兩宗之徒。非秀心也。便謂其道止如是。恐非通論。吾聞大聖應世。成就法道。其權非一。有顯權。有冥權。冥權即為異道。為非道。顯權則為親友。為知識。庸詎知秀公非冥權也哉。

唐僧復禮有法辯。當時流輩推尊之。作真妄偈。問天下學者曰。真法性本凈。妄念何由起。從真有妄生。此妄何所止。無初即無末。有終應有始。無始而無終。長懷懵茲理。愿為開玄妙。析之出生死。清涼國師答曰。迷真妄念生。悟真妄即止。能迷非所迷

【現代漢語翻譯】 現代漢語譯本 認為『珠之黑』（指頓悟如黑色的珠子）是大錯特錯的。這不過是『即妄明真』（從虛妄中明白真理）的一種方便說法罷了。略微瞭解佛教教義的人都明白這個道理。難道馬祖（Mazu，709-788）應聖師的遙遠預言，成為震旦（中國）的法主，他的門下如南泉（Nanquan，748-835）、百丈（Baizhang，749-814）、大達（Dada）、歸宗（Guizong）等人，都博覽三藏（佛教經、律、論三部分），精通真妄之論，爭相信奉師尊，而他們的道僅僅止於如珠之黑嗎？ 又認為牛頭（Niutou，594-657）的道，一切如夢，真妄俱無，是大錯特錯的。看看他所作的《心王銘》說：『前際如空，知處迷宗，分明照境，隨照冥濛，縱橫無照，最微最妙，知法無知，無知知要。』每一句都是爲了醫治知見的毛病。而荷澤（Heze，668-760）卻公然立知見，優劣高下顯而易見。如果說他們的道如同明暗都無，如同珠子一般，豈不是大大欺騙我們嗎？ 至於北秀（Beixiu，？-706）的道，頓悟漸悟的道理，三尺孩童都知道。所要評論的應當是他的用心。秀公（指神秀，Shenxiu，約606-706）是黃梅（Huangmei，指五祖弘忍）的上首弟子，頓宗的直接指引。縱然說他的根器不夠，但也已經充分聽聞和參悟了。難道會甘心成為漸宗的徒弟嗎？大概是因為祖師的道在當時半信半疑，沒有漸悟，怎麼能顯出頓悟呢？至於紛爭，都是兩宗的徒弟，不是秀公的本心。就說他的道僅僅如此，恐怕不是通達的論斷。我聽說大聖應世，成就法道，他的權宜之計不止一種。有顯權，有冥權。冥權就是爲了異道，爲了非道；顯權則是爲了親友，爲了知識。怎麼知道秀公不是冥權呢？ 唐朝僧人復禮（Fuli）善於辯論，當時的人都推崇他。他作了《真妄偈》，問天下學者說：『真法性本凈，妄念何由起？從真有妄生，此妄何所止？無初即無末，有終應有始。無始而無終，長懷懵茲理。愿為開玄妙，析之出生死。』清涼國師（Qingliang Guoshi，指澄觀，Chengguan，738-839）回答說：『迷真妄念生，悟真妄即止。能迷非所迷』

【English Translation】 English version To say that 'the blackness of the pearl' (referring to sudden enlightenment being like a black pearl) is greatly mistaken. It is merely a convenient expression of 'using delusion to illuminate truth' (understanding truth from illusion). Those who have a slight understanding of Buddhist teachings all understand this principle. Could it be that Mazu (709-788), responding to the distant prophecy of the holy teacher, became the Dharma Lord of China, and his disciples, such as Nanquan (748-835), Baizhang (749-814), Dada, and Guizong, all extensively studied the Tripitaka (the three parts of Buddhism: Sutras, Vinaya, and Shastras), were proficient in the theories of truth and delusion, and competed to believe in their teacher, and yet their path only stopped at being like the blackness of the pearl? Furthermore, to say that the path of Niutou (594-657), where everything is like a dream and there is neither truth nor delusion, is greatly mistaken. Look at his 'Inscription on the Mind King,' which says: 'The past is like emptiness, knowing obscures the source, clearly illuminating the realm, following illumination is obscurity, horizontally and vertically without illumination, most subtle and wonderful, knowing the Dharma without knowing, not knowing is the key to knowing.' Each sentence is to cure the illness of intellectual views. Yet Heze (668-760) openly establishes intellectual views, and the superiority or inferiority is obvious. If it is said that their path is like neither light nor darkness, like a pearl, wouldn't that be greatly deceiving us? As for the path of Beixiu (?-706), the principles of sudden and gradual enlightenment are known even to a three-foot-tall child. What should be commented on is his intention. Master Xiu (referring to Shenxiu, c. 606-706) was the leading disciple of Huangmei (referring to the Fifth Patriarch Hongren), a direct pointer of the sudden school. Even if it is said that his capacity was insufficient, he had already fully heard and contemplated. Would he willingly become a disciple of the gradual school? It is probably because the Patriarch's path was half believed and half doubted at that time; without gradual enlightenment, how could sudden enlightenment be revealed? As for the disputes, they are all disciples of the two schools, not the original intention of Master Xiu. To say that his path is only like this is probably not a comprehensive judgment. I have heard that the Great Sage responds to the world, accomplishing the Dharma path, and his expedient means are not just one. There are manifest means and hidden means. Hidden means are for heterodox paths, for non-paths; manifest means are for relatives and friends, for knowledge. How do we know that Master Xiu is not a hidden means? The Tang Dynasty monk Fuli was good at debate, and people at that time respected him. He composed the 'Verse on Truth and Delusion,' asking scholars of the world: 'True Dharma nature is originally pure, how do deluded thoughts arise? From truth, delusion arises, where does this delusion stop? Without beginning, there is no end, with end, there should be a beginning. Without beginning and without end, constantly harboring ignorance of this principle. I wish to open up the profound and subtle, analyzing it to escape birth and death.' National Teacher Qingliang (referring to Chengguan, 738-839) replied: 'Deluded thoughts arise from being deluded about truth, enlightenment about truth stops delusion. What can delude is not what is deluded.'

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。安得長相似。從來未曾悟。故說妄無始。知妄本自真。方是恒妙理。分別心未忘。何由出生死。圭峰禪師答曰。本凈本不覺。由斯妄念起。知真妄即空。知空妄即止。止處名有終。迷時號無始。因緣如幻夢。何終復何始。此是眾生源。窮之出生死。又曰。人多謂真能生妄。故妄不窮盡。為決此理。重答前偈曰。不是真生妄。妄迷真而起。悟妄本自真。知真妄即止。妄止似終末。悟來似初始。迷悟性皆空。皆空無終始。生死由此迷。達此出生死。予味二老所答之辭。皆未副復禮問意。彼問真法本凈。妄念何由而起。但曰迷真不覺。則孰不能答耶。因為明其意。作偈曰。真法本無性。隨緣染凈起。不了號無明。了之即佛智。無明全妄情。知覺全真理。當念絕古今。底處尋終始。本自離言詮。分別即生死。

云庵和尚嘗曰。諸佛隨宜說法。意趣難解。如起信曰若有眾生來求法者。隨己能解。方便為說。不應貪著名利恭敬。唯念自利利他。迴向菩提故者。為弘法太峻者言之也。圓覺曰末世眾生欲修行者。應當盡命供養善友。事善知識。彼善知識欲來親近。應斷瞋恨。現逆順境。猶如虛空者。為求道不精進者言之也。雖然。為弟子者能不忘精進。則為師者不害於太峻。方今學者未能盡致敬之禮。而責以慳法則過矣。侍者

【現代漢語翻譯】 現代漢語譯本 怎麼才能長久地相似呢？（佛性）從來沒有被領悟，所以說虛妄是沒有開始的。知道虛妄的本性就是真，才是永恒的妙理。分別心沒有忘記，怎麼能脫離生死輪迴呢？ 圭峰禪師回答說：『本性清凈原本是不覺悟的，因此妄念才產生。知道真性，妄念就是空。知道空性，妄念就停止了。妄念停止的地方就叫做有終結，迷惑的時候就叫做沒有開始。因緣就像虛幻的夢，哪裡有終結又哪裡有開始呢？這就是眾生的根源，窮究它就能脫離生死輪迴。』 又說：『人們大多認為真能生出妄，所以妄念不會窮盡。』爲了解決這個道理，再次回答前面的偈子說：『不是真能生出妄，而是迷惑了真性才產生妄念。領悟到妄念的本性就是真，知道真性，妄念就停止了。妄念停止好像是終結，覺悟到來好像是初始。迷惑和覺悟的體性都是空，都是空就沒有終結和開始。生死由此迷惑，通達這個道理就能脫離生死輪迴。』 我體會圭峰禪師和圓覺二位老禪師所回答的話，都沒有符合復禮所問的意思。他問真法本性清凈，妄念從何而起？只是說迷惑真性不覺悟，那麼誰不能這樣回答呢？爲了闡明其中的意思，作偈說：『真法本性沒有自性，隨著因緣染污或清凈而生起。不瞭解就叫做無明（avidyā），瞭解了就是佛智（Buddha-jñāna）。無明全是虛妄的情感，知覺全是真實的道理。當下這一念斷絕古今，到底在哪裡尋找終結和開始呢？本性本來就脫離了言語詮釋，分別就是生死。』 云庵和尚曾經說過：諸佛隨著不同的情況說法，意趣難以理解。如《起信論》說：『如果有眾生來求法，隨著自己能理解的，方便地為他們解說，不應該貪圖名利恭敬，只想著自利利他，迴向菩提（bodhi）』，這是為弘揚佛法太過嚴厲的人說的。《圓覺經》說：『末世的眾生想要修行，應當盡力供養善友，侍奉善知識。那些善知識想要來親近，應當斷除嗔恨，示現逆境順境，就像虛空一樣』，這是為求道不精進的人說的。雖然如此，作為弟子能夠不忘記精進，那麼作為師父就不會過於嚴厲。現在學習的人未能盡到應有的尊敬之禮，卻責備師父吝嗇教法，那就太過分了。侍者

【English Translation】 English version How can one be similar for a long time? (Buddha-nature) has never been realized, so it is said that delusion has no beginning. Knowing that the nature of delusion is truth is the eternal and wonderful principle. If the discriminating mind has not been forgotten, how can one escape the cycle of birth and death? Chan Master Guifeng replied: 'The original purity is originally unawakened, hence the arising of deluded thoughts. Knowing the true nature, delusion is emptiness. Knowing emptiness, delusion ceases. The place where delusion ceases is called having an end, and the time of delusion is called having no beginning. Conditioned existence is like an illusory dream, where is the end and where is the beginning? This is the source of sentient beings, and exhausting it leads to liberation from the cycle of birth and death.' He also said: 'People mostly think that truth can generate delusion, so delusion will not be exhausted.' To resolve this principle, he replied to the previous verse again: 'It is not that truth generates delusion, but delusion arises from being deluded about truth. Realizing that the nature of delusion is truth, knowing truth, delusion ceases. The cessation of delusion seems like an end, and awakening seems like a beginning. The nature of delusion and awakening are both empty, and being empty, there is no end or beginning. Birth and death are confused by this, and understanding this principle leads to liberation from the cycle of birth and death.' I understand that the words of the two old Chan masters, Guifeng and Yuanjue, did not meet the meaning of Fuli's question. He asked about the original purity of the true Dharma, from where do deluded thoughts arise? Simply saying that being deluded about the true nature is not awakening, then who cannot answer like that? To clarify the meaning, I composed a verse: 'The true Dharma has no inherent nature, arising with conditions, whether defiled or pure. Not understanding is called ignorance (avidyā), understanding is called Buddha-wisdom (Buddha-jñāna). Ignorance is entirely deluded emotions, and awareness is entirely true principle. In this very moment, cut off the past and present, where can one find the end and the beginning? The original nature is inherently beyond verbal explanation, and discrimination is birth and death.' Venerable Yun'an once said: The Buddhas teach according to different situations, and their intentions are difficult to understand. For example, the Awakening of Faith says: 'If there are sentient beings who come seeking the Dharma, explain it to them conveniently according to what you can understand, without being greedy for fame, profit, or respect, only thinking of benefiting yourself and others, and dedicating it to bodhi (bodhi),' this is said for those who promote the Dharma too strictly. The Perfect Enlightenment Sutra says: 'Sentient beings in the degenerate age who wish to cultivate should dedicate their lives to making offerings to good friends and serving virtuous teachers. Those virtuous teachers who wish to come close should cut off anger and manifest adverse and favorable circumstances, like empty space,' this is said for those who are not diligent in seeking the Way. Even so, if a disciple can remember to be diligent, then the teacher will not be harmed by being too strict. Now, students have not been able to fulfill the proper rites of respect, yet they blame the teacher for being stingy with the teachings, which is too much. Attendant

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進曰。然則三世如來法施之式。可得聞乎。曰。法華曰。於一切眾生平等說法。以順法故。不多不少。乃至深愛法者。亦不為多說。此佛之遺意也。

達觀穎禪師初出東吳。年才十六七。泊舟秦淮。宿奉先寺。時寺皆講。人見其禪者。又少之。不為禮。穎讓曰。佛記比丘。惡客比丘至者。法將滅。爾輩安為之耶。有畣者曰。上人即主此。敬客未晚。㯋笑曰。我顧未暇居此。然能易道行者。使飯十方僧。報佛恩耳。時內翰葉公清臣守金陵。穎袖書謁之。葉公曰。昨晚至此。何以知建寺始末之詳如此乎。對曰。夜閱舊碑知之。因極言律居之弊。敗傷風化。葉公大奇之。奉先緣是乃為禪林。吳中講師多譏諸祖傳法偈無譯人。禪者與之辨。失其真。適足以重其謗。穎諭之曰。此達磨為二祖言者也。何須譯人耶。如梁武初見之。即問。如何是聖諦第一義。答曰。廓然無聖。進曰。對朕者誰。又曰。不識。使達磨不通方言。則何於是時便能爾耶。講師不敢復有辭。其挫服魔外之氣。無師自然之智發自妙齡。而遇事則應無所疑畏。天性則然。后為石門聦之嗣。首山嫡孫也。

涅槃經。迦葉菩薩白佛言。世尊。如佛所說。諸佛世尊有秘密藏。是義不然。何以故。諸佛世尊唯有密語。無密藏。譬如幻主機關木人。人雖睹見屈

【現代漢語翻譯】 現代漢語譯本： 進問道：『那麼，三世如來施法的規範，可以聽聞嗎？』回答說：『《法華經》說：對於一切眾生平等說法，因為順應佛法，不多也不少。甚至對於非常喜愛佛法的人，也不多說。』這是佛的遺訓。 達觀穎禪師初次離開東吳，年僅十六七歲，停船在秦淮河，住在奉先寺。當時寺里的人都在講經，人們見他是禪宗的，又年紀小，不以禮相待。穎禪師責備他們說：『佛經記載比丘說，惡客比丘到來的時候，佛法將要滅亡。你們這樣做是爲了什麼呢？』有人回答說：『上人如果能主持這裡，尊敬您也不晚。』穎禪師笑著說：『我尚且沒有空閑住在這裡，然而能夠改變傳道的行為，使之供養十方僧眾，報答佛恩罷了。』當時內翰葉公清臣擔任金陵的知府，穎禪師帶著書信拜見他。葉公說：『昨天晚上才到這裡，怎麼知道建寺始末的詳情如此清楚呢？』穎禪師回答說：『晚上閱讀舊碑才知道的。』於是極力說明律宗的弊端，敗壞風俗教化。葉公非常驚奇。奉先寺因此改為禪林。吳中的講師大多譏笑諸祖傳法偈沒有翻譯的人，禪宗的人與他們辯論，反而失去真意，恰恰加重了他們的誹謗。穎禪師開導他們說：『這是達磨（Bodhidharma）為二祖慧可（Huike）說的話，何須翻譯呢？』例如梁武帝（502-549）初次見到達磨（Bodhidharma）時，就問：『如何是聖諦第一義？』達磨（Bodhidharma）回答說：『廓然無聖。』梁武帝（502-549）又問：『對朕者誰？』達磨（Bodhidharma）又說：『不識。』如果達磨（Bodhidharma）不通曉方言，那麼在當時怎麼能這樣回答呢？』講師們不敢再說什麼。他挫敗魔外之氣，無師自通的智慧，發自妙齡，而遇事則應，無所疑畏，天性就是這樣。後來成為石門聦的繼承人，是首山的嫡孫。 《涅槃經》中，迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊，如佛所說，諸佛世尊有秘密藏，這個說法不對。為什麼呢？諸佛世尊只有密語，沒有密藏。譬如幻術師操縱機關木人，人們雖然看見木人屈伸俯仰，

【English Translation】 English version: Jin asked: 'Then, can the model of Dharma-giving by the Tathagatas of the three times be heard?' He replied: 'The Lotus Sutra says: Speaking the Dharma equally to all sentient beings, because it accords with the Dharma, neither too much nor too little. Even for those who deeply love the Dharma, not speaking more.' This is the Buddha's testament. Chan Master Daguan Ying first left Dongwu at the young age of sixteen or seventeen, mooring his boat at the Qinhuai River and staying at Fengxian Temple. At that time, everyone in the temple was lecturing on the scriptures. People saw that he was from the Chan school and also young, so they did not treat him with courtesy. Chan Master Ying reproached them, saying: 'The Buddhist scriptures record that when an evil guest Bhikkhu arrives, the Dharma will perish. What are you doing?' Someone replied: 'If the Superior One can preside over this place, it will not be too late to respect you.' Chan Master Ying smiled and said: 'I do not have the leisure to stay here, but I can change the way of propagating the Dharma, so that it can support monks from the ten directions and repay the Buddha's kindness.' At that time, the Imperial Academician Ye Gong Qingchen was the prefect of Jinling. Chan Master Ying visited him with a letter. Ye Gong said: 'You only arrived here last night, how do you know the details of the temple's construction so clearly?' Chan Master Ying replied: 'I learned it from reading the old inscriptions at night.' Then he strongly pointed out the drawbacks of the Vinaya school, which corrupted customs and morals. Ye Gong was very surprised. Fengxian Temple was therefore changed into a Chan monastery. The lecturers in Wu often ridiculed that the transmission verses of the ancestral masters had no translators. The Chan practitioners debated with them, but lost the true meaning and only increased their slander. Chan Master Ying enlightened them, saying: 'These are the words that Bodhidharma spoke to the Second Ancestor Huike, why is there a need for a translator?' For example, when Emperor Wu of Liang (502-549) first met Bodhidharma, he asked: 'What is the first meaning of the highest truth?' Bodhidharma replied: 'Vast emptiness, nothing sacred.' Emperor Wu of Liang (502-549) then asked: 'Who is facing me?' Bodhidharma again said: 'I do not know.' If Bodhidharma did not understand the local language, how could he have answered like that at that time?' The lecturers dared not say anything more. His ability to defeat the heretics and the wisdom that arose naturally without a teacher, originated from his youth, and he responded to events without doubt or fear, which was his natural disposition. Later, he became the successor of Shimen Cong, and the direct descendant of Shoushan. In the Nirvana Sutra, Kasyapa Bodhisattva said to the Buddha: 'World Honored One, as the Buddha said, the Buddhas and World Honored Ones have secret treasures, this statement is not correct. Why? The Buddhas and World Honored Ones only have secret words, not secret treasures. For example, a magician manipulates a mechanical puppet, although people see the puppet bending and stretching,

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伸俯仰。莫知其內而使之然。佛法不爾。咸令眾生悉得知見。云何當言佛世尊有秘密藏。佛贊迦葉。善哉。善哉。善男子。如汝所言。如來實無秘密之藏。何以故。如秋滿月處空。顯露清凈無翳。人皆觀見。如來之言亦復如是。開發顯露。清凈無翳。愚人不解。謂之秘藏。智者了達。則不名藏。又曰。又無語者。猶如嬰兒言語未了。雖復有語。實亦無語。如來亦爾。語未了者。即秘密之言。雖有所說。眾生不解。故名無語。故石頭曰。乘言須會宗。勿自立規矩。藥山曰。更須自看。不得絕卻言語。我今為汝說者個語顯無語底。長慶曰。二十八代祖師皆說傳心。且不說傳語。且道心作么生傳。若也無言啓蒙。何名達者。雲門曰。此事若在言語上。三乘十二分教豈是無說。因什麼道教外別傳。若從學解機智得。只如十地聖人說法如雲如雨。猶被佛呵見性如隔羅縠。以此故知。一切有心。天地懸殊。雖然如是。若是得底人。道火何曾燒著口耶。予每曰。衲子於此徹去。方知諸佛無法可說。而證言說法身。如何是言說法身。自答曰。斷頭船子下楊州。

王文公曰。佛與比丘辰巳間應供。名為齋者。與眾生接。不可不齋。又以佛性故。等視眾生。而以交神之道見之。故首楞嚴曰。嚴整威儀。肅恭齋法。又曰。梵語三昧。此

云正定。正定中所受境界謂之正受。異於無明所緣受。故圓覺曰。三昧正受。釋者謂梵語三昧。此云正受。而寶積雲三昧及正受。則此釋非也。

曹溪大師將入涅槃。門人行瑫．超俗．法海等問。和尚法何所付。曹溪曰。付囑者二十年外於此地弘揚。又問。誰人。答曰。若欲知者。大庾嶺上以網取之。圭峰欲立荷澤為正傳的付。乃文釋之曰。嶺者。高也。荷澤姓高。故密示之耳。欲抑讓公為旁出。則曰。讓。則曹溪門下旁出之泛徒。此類數可千餘。嗚呼。逐鹿者不見山。攫金者不見人。殆非虛言。方密公所見。唯荷澤故。諸師不問是非。例皆毀之。如大庾嶺上以網取之之語。是大師末後全提妙旨。而輒以意求。讓公僧中之王。而謂之泛徒。詳味密公之意。可以發千載之一笑。

老安國師有言曰。金剛經曰。應無所住而生其心。無所住者。不住色．不住聲．不住迷．不住悟．不住體．不住用。而生其心者。即一切法而顯一心。若住善生心。即善現。若住惡生心。即惡現。本心即隱沒。若無所住。十方世界唯是一心。信知曹溪大師云。風幡不動。是心動。修山主有偈曰。風動心搖樹。云生性起塵。若明今日事。暗卻本來人。

有僧問晦堂老人曰。五祖前身。栽松道者。嘗托周氏女而生。彼三緣不和合。

【現代漢語翻譯】 現代漢語譯本：云正定（Samadhi）。正定中所受的境界稱為正受（Samyak-pratirūpa）。它不同於無明（Avidyā）所緣之受。所以《圓覺經》說：『三昧正受。』解釋的人說梵語三昧（Samādhi），這裡翻譯為正受。而《寶積經》說三昧及正受，那麼這種解釋就不對了。

曹溪慧能大師將要進入涅槃時，門人行瑫、超俗、法海等問：『和尚的法將傳給誰？』曹溪慧能大師說：『接受付囑的人，二十年後會在此地弘揚佛法。』又問：『是誰呢？』回答說：『如果想知道，到大庾嶺上用網去捕捉。』圭峰宗密想要確立荷澤神會為正統的傳承，於是用文字解釋說：『嶺，是高的意思，荷澤的俗姓是高，所以是秘密地指示他。』想要貶低讓公（南嶽懷讓）為旁支，就說：『讓，是曹溪慧能門下旁出的泛泛之徒。』這類人數可能有千餘。唉！追逐鹿的人看不見山，攫取金子的人看不見人，恐怕不是虛言。方密公（宗密）所見，只有荷澤神會，所以各位禪師不問是非，都詆譭他。像『大庾嶺上用網去捕捉』這句話，是慧能大師最後全部提起的妙旨，卻隨意用自己的意思去理解。讓公是僧中之王，卻說他是泛泛之徒。仔細品味宗密的意思，可以引發千年后的一笑。

老安國師曾說：『《金剛經》說：應無所住而生其心。』無所住，就是不住色、不住聲、不住迷、不住悟、不住體、不住用。而生其心，就是即一切法而顯一心。如果住在善上而生心，就顯現善；如果住在惡上而生心，就顯現惡，本心就被隱藏了。如果無所住，十方世界唯是一心。相信曹溪慧能大師說：『風幡不動，是心動。』修山主有偈語說：『風動心搖樹，云生性起塵。若明今日事，暗卻本來人。』

有僧人問晦堂禪師：『五祖弘忍的前身，是栽松樹的道者，曾經託生于周氏女而生。』彼三緣不和合。

【English Translation】 English version: Cloud is Samadhi (正定). The state experienced in Samadhi is called Samyak-pratirūpa (正受). It is different from the feeling associated with ignorance (Avidyā). Therefore, the Perfect Enlightenment Sutra says: 'Samadhi is true reception.' Interpreters say that the Sanskrit word Samadhi (三昧) is translated here as true reception. However, the Ratnakuta Sutra says both Samadhi and true reception, so this interpretation is incorrect.

When Great Master Huineng of Caoxi (曹溪慧能大師) was about to enter Nirvana, his disciples Xingtao (行瑫), Chaosu (超俗), Faha (法海), and others asked: 'To whom will the master entrust the Dharma?' Great Master Huineng of Caoxi said: 'The one who receives the entrustment will propagate the Dharma here in twenty years.' They asked again: 'Who is it?' He replied: 'If you want to know, go to Dayu Ridge (大庾嶺) and catch him with a net.' Guifeng Zongmi (圭峰宗密) wanted to establish Heze Shenhui (荷澤神會) as the orthodox lineage, so he explained it in writing, saying: 'Ridge means high, and Heze's surname is Gao (高), so it is secretly indicating him.' Wanting to belittle Rang Gong (讓公, Nanyue Huairang 南嶽懷讓) as a side branch, he said: 'Rang is a common follower emerging from the Caoxi Huineng's lineage.' There may be more than a thousand people of this kind. Alas! Those who chase deer do not see the mountains, and those who seize gold do not see people. It is probably not a false statement. What Fang Migong (宗密) saw was only Heze Shenhui, so all the Chan masters, without asking right or wrong, all slandered him. Like the saying 'Go to Dayu Ridge and catch him with a net,' it is the subtle meaning that Huineng fully raised at the end, but they arbitrarily use their own meaning to understand it. Rang Gong is the king among monks, but they say he is a common follower. Carefully savoring Zongmi's meaning can evoke a laugh a thousand years later.

National Teacher Lao An (老安國師) once said: 'The Diamond Sutra says: One should produce the mind that abides nowhere.' 'Abiding nowhere' means not abiding in form, not abiding in sound, not abiding in delusion, not abiding in enlightenment, not abiding in substance, not abiding in function. 'Producing the mind' means manifesting the one mind through all dharmas. If you abide in goodness and produce the mind, goodness will appear; if you abide in evil and produce the mind, evil will appear, and the original mind will be hidden. If you abide nowhere, the ten directions of the world are only one mind. Believe that Great Master Huineng of Caoxi said: 'It is not the wind or the flag that moves, it is the mind that moves.' Mountain Master Xiu (修山主) has a verse that says: 'The wind moves, the mind shakes the tree; the clouds arise, the nature stirs up dust. If you understand today's affairs, you will darken the original person.'

A monk asked Zen Master Huitang (晦堂禪師): 'The previous life of the Fifth Patriarch Hongren (五祖弘忍) was a Taoist who planted pine trees, and he was once born by relying on a Zhou woman.' These three conditions were not in harmony.

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何從而生耶。老人笑曰。汝聞樹提伽生於火中。伊尹生於空桑乎。對曰。聞之。汝于彼二人乃不疑其生不由三緣。而獨疑五祖耶。方今士大夫之留意宗乘者。皆以此為疑。及聞此語。莫不釋然。予以謂老人所示。未欲極教乘之本意。第就其機。息狂情耳。馬大師曰。佛是能仁。有智慧。善機宜。能破一切眾生疑網。出離有無等縛。其斯之謂歟。

宗鏡錄。曰。雖然心即是業。業即是心。既從心生。還從心受。如何現今消其妄業報。答曰。但了無作。自然業空。所以云。若了無作惡業。一產生佛。又曰。雖有作業而無作者。即是如來秘密之教。又凡作業。悉是自心橫計外法。還自對治。妄取成業。若了心不取境。境自不生。無法牽情。云何成業。予嘗作偈釋其旨曰。舉手炷香而供養佛。其心自知應念獲福。舉手操刀恣行殺戮。其心自知死入地獄。或殺或供一手之功。云何業報罪福不同。皆自橫計有如是事。是故從來枉沉生死。雷長芭蕉鐵轉磁石。俱無作者而有是力。心不取境境亦自寂。故如來藏不許有識。

維摩經曰入不思議境。如借座燈王。取飯香土。促演其日劫大小之相容。可以神會妙旨。至曰一切聲聞。聞是不可思議解脫法門。皆應號泣。聲震三千大千世界。極難解通。首楞嚴曰一人發真歸源。十方

【現代漢語翻譯】 現代漢語譯本：從何處而生呢？老人笑著說：『你聽說過樹提伽（Sutirthaka，外道六師之一）生於火中，伊尹生於空桑嗎？』回答說：『聽說過。』『你對那兩個人不懷疑他們的出生不是由於父母、精子、卵子這三種因緣，卻唯獨懷疑五祖（指禪宗五祖弘忍）的出生嗎？』現在士大夫中留意禪宗的人，都以此為疑問。等到聽了這話，沒有不釋然的。我認為老人所說的，還沒有完全表達佛教教義的本意，只是就著他的根機，平息他狂妄的情緒罷了。馬祖大師說：『佛是能仁（Sakyamuni，釋迦牟尼佛的稱號），有智慧，善於應機施教，能破除一切眾生的疑網，使他們脫離有和無等束縛。』說的就是這種情況吧。 《宗鏡錄》說：『雖然心就是業，業就是心，既然從業而生，還從業而受。如何現在消除這虛妄的業報呢？』回答說：『只要明白無作，自然業就空了。』所以說：『如果明白了無作惡業，一生就能成佛。』又說：『雖然有作業卻沒有作者，這就是如來（Tathagata，佛的稱號）秘密的教誨。』又凡是作業，都是自心橫加計度外在的法，還自己對治，虛妄地執取而成為業。如果明白了心不執取外境，外境自然不生，沒有外法牽動情識，怎麼會形成業呢？』我曾經作偈來解釋其中的旨意：『舉手焚香而供養佛，心中自知應當唸佛獲得福報。舉手操刀隨意進行殺戮，心中自知死後墮入地獄。或者殺或者供養都是一手之功，為什麼業報罪福不同？都是自己橫加計度有這樣的事，所以從來枉自沉淪於生死輪迴。雷能劈物，長芭蕉能生長，鐵能吸引磁石，都沒有作者卻有這樣的力量。心不執取外境，外境也自然寂靜，所以如來藏（Tathagatagarbha，如來藏）不允許有識。』 《維摩詰經》說進入不可思議的境界，就像借用燃燈佛（Dipamkara，過去佛之一）的座位，取用香積佛國（Gandhavyuha，香積佛國）的飯食，縮短或延長時日，使大小相互容納。可以心領神會其中的妙旨。甚至說一切聲聞（Sravaka，聽聞佛法而修行的弟子），聽到這不可思議的解脫法門，都應該號啕大哭，聲音震動三千大千世界，極難理解通達。《首楞嚴經》說一人發起真心迴歸本源，十方

【English Translation】 English version: From where is it born? The old man smiled and said, 'Have you heard of Sutirthaka being born in fire, and Yi Yin being born in the hollow mulberry tree?' He replied, 'I have heard of it.' 'You do not doubt that their births were not due to the three conditions (parents, sperm, and egg), but you alone doubt the Fifth Patriarch (referring to the Fifth Patriarch Hongren of Zen Buddhism)?' Now, scholars and officials who pay attention to the Zen school all take this as a question. When they hear these words, they are all relieved. I think what the old man said has not fully expressed the original intention of the Buddhist teachings, but only according to his aptitude, to calm his wild emotions. Master Ma said, 'The Buddha is Sakyamuni, with wisdom, good at adapting to the situation, and can break all sentient beings' nets of doubt, and liberate them from the bonds of existence and non-existence.' This is what he meant. The Zong Jing Lu says, 'Although the mind is karma, and karma is the mind, since it is born from the mind, it is also received from the mind. How can we now eliminate this false karmic retribution?' The answer is, 'Just understand non-action, and karma will naturally be empty.' Therefore, it is said, 'If you understand non-action of evil karma, you can become a Buddha in one lifetime.' It also says, 'Although there is action, there is no actor, which is the secret teaching of the Tathagata.' Moreover, all actions are the mind's own arbitrary calculation of external dharmas, and it treats itself, falsely grasping and becoming karma. If you understand that the mind does not grasp the external environment, the external environment will naturally not arise, and there is no external dharma to move emotions, how can karma be formed?' I once wrote a verse to explain its meaning: 'Raise your hand to burn incense and make offerings to the Buddha, and your heart will know that you should recite the Buddha's name to obtain blessings. Raise your hand to wield a knife and wantonly kill, and your heart will know that you will fall into hell after death. Whether killing or offering is the work of one hand, why are the karmic retributions of sin and merit different? It is all because you arbitrarily calculate that there are such things, so you have always been in vainly immersed in the cycle of birth and death. Thunder can split things, tall banana trees can grow, and iron can attract magnets, none of them have actors but have such power. If the mind does not grasp the external environment, the external environment will also be silent, so the Tathagatagarbha does not allow consciousness.' The Vimalakirti Sutra says that entering the inconceivable realm is like borrowing the seat of Dipamkara Buddha, taking the food of Gandhavyuha Buddha Land, shortening or lengthening the days, so that the small and large can accommodate each other. You can understand the wonderful meaning in your heart. It even says that all Sravakas, hearing this inconceivable method of liberation, should wail and cry, and the sound should shake the three thousand great thousand worlds, which is extremely difficult to understand and penetrate. The Surangama Sutra says that if one person initiates true mind and returns to the source, the ten directions

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虛空悉皆消殞。見道者。妄盡覺明。自見空殞。可也。而下文乃又曰一切魔王見其宮殿無故坼裂。為難和會。古諸法師俱有註釋。校其所論。未容無說。

臨濟大師建立四賓主。今徒閱其語。竟莫能分辨之。知之者。未必真。不知者。以為茍然。又有四喝。一喝如金剛王寶劍。一喝如踞地師子。一喝如探竿影草。有時一喝不作一偈用。如踞地師子。探竿影草。後學往往不省其何等語。安能識其意耶。不過曰此古人一期建立之辭耳。何足問哉。然則臨濟之言遂為虛語也。今系其偈於此曰。金剛王劍覿露堂堂。才涉唇吻即犯鋒铓。踞地師子本無窠臼。顧佇之間即成滲漏。探竿影草莫入陰界。一點不來賊身自敗。有時一喝不作喝用。佛法大有隻是牙痛。

予游長沙至鹿苑。見岑禪師𦘕像。想見其為人。作岑大蟲贊並序。曰。如來世尊語阿難曰。汝元不知一切浮塵諸幻化相。當處出生。隨處滅盡。幻妄稱相。其性真為妙覺明體。龍勝菩薩曰。諸法不自生。亦不從他生。不共不無因。是故說無生。以佛祖之辯。談心法之妙。其清凈顯露如掌中見物。無可疑者。而末世眾生卒不明瞭者。蓋其迷妄之極。非其所聞之習故也。禪師憫之。故於所習之境譬之曰。若心是生。則夢幻空華亦應是生。若身是生。則山河大地．森羅

【現代漢語翻譯】 現代漢語譯本： 虛空全部消散泯滅。對於見道者來說，當妄念消盡，覺性光明顯現時，自己見到虛空消散，這是可以理解的。但是下文又說，一切魔王看見他們的宮殿無緣無故地崩裂，感到為難和憂慮。古代的各位法師都有對此的註釋，考察他們的論述，並非沒有道理。 臨濟大師建立了四賓主（指禪宗臨濟宗的四種接引學人的方式）。現在的人只是閱讀他的言語，竟然不能分辨其中的含義。瞭解的人，未必真正理解；不瞭解的人，認為這是隨便說說。又有四喝（指臨濟宗用以勘驗學人的四種喝聲）。一喝如同金剛王寶劍，一喝如同踞地獅子，一喝如同探竿影草，有時一喝不當作偈語用，如同踞地獅子、探竿影草。後來的學習者往往不明白這些話是什麼意思，又怎麼能理解其中的含義呢？不過是說這是古人一時建立的說法罷了，有什麼值得問的呢？如果這樣，那麼臨濟的言語就成了虛假之語了。現在把相關的偈語系於此：金剛王劍，赤裸裸地顯露出來，稍微涉及言語就觸犯了鋒芒。踞地獅子，本來就沒有固定的巢穴，稍微猶豫就成了滲漏。探竿影草，不要進入陰暗的境界，一點念頭不來，賊身自然敗亡。有時一喝不當作喝聲用，佛法大意只是牙痛。 我遊歷長沙，到達鹿苑，看見岑禪師的畫像，想像他的為人，作《岑大蟲贊》並序。序中說：如來世尊告訴阿難（佛陀的十大弟子之一）說：『你本來不知道一切浮塵諸幻化相，都在當處出生，隨處滅盡。幻妄稱之為相，它的本性真實為妙覺明體。』龍勝菩薩（大乘佛教中觀學派創始人）說：『諸法不自己產生，也不從他產生，不是共同產生，也不是沒有原因產生，所以說是無生。』用佛祖的辯才，談論心法的奧妙，它的清凈顯露如同在手掌中看見東西，沒有什麼可以懷疑的。但是末世的眾生最終不明白，是因為他們迷惑顛倒到了極點，不是他們所習慣聽聞的緣故。禪師憐憫他們，所以在他們所習慣的境界中譬喻說：如果心是生，那麼夢幻空花也應該是生。如果身是生，那麼山河大地、森羅

【English Translation】 English version: All of the void utterly vanishes. For the one who sees the path, when delusion is exhausted and awareness shines forth, seeing the void vanish is understandable. However, the following text says that all the Māra kings (demon kings) see their palaces collapse for no reason, causing them difficulty and distress. The ancient Dharma masters all have commentaries on this, and examining their discussions, there is reason to believe they are not without merit. Great Master Linji (founder of the Linji school of Chan Buddhism, died 866 CE) established the Four Distinctions of Host and Guest (four ways of interacting with students in Chan Buddhism). Now, people merely read his words and cannot distinguish their meaning. Those who understand may not truly understand, and those who do not understand think it is just casual talk. There are also the Four Shouts (four types of shouts used by Linji to test students). One shout is like the Vajra King's Precious Sword, one shout is like a lion crouching on the ground, one shout is like probing the grass with a pole. Sometimes a shout is not used as a verse, like the lion crouching on the ground or probing the grass with a pole. Later students often do not understand what these words mean, so how can they understand their meaning? They simply say that these are just temporary expressions established by the ancients, and there is no need to ask about them. If that is the case, then Linji's words become empty words. Now, the relevant verses are attached here: The Vajra King's Sword is displayed openly and magnificently; as soon as it touches the lips, it violates the sharp edge. The lion crouching on the ground has no fixed den; a moment of hesitation becomes a leak. Probing the grass with a pole, do not enter the dark realm; if even a little thought arises, the thief's body will be defeated. Sometimes a shout is not used as a shout; the great meaning of the Buddha-dharma is just a toothache. I traveled to Changsha and arrived at Luyuan, where I saw a portrait of Chan Master Cen and imagined his character, composing the 'Eulogy and Preface to Great Insect Cen'. The preface says: The Tathagata World-Honored One (Buddha) told Ananda (one of the ten principal disciples of the Buddha): 'You originally did not know that all floating dust and illusory appearances arise in their place and vanish in their place. Illusory appearances are called forms, and their nature is truly the wonderful, aware, and luminous essence.' Bodhisattva Nagarjuna (founder of the Madhyamaka school of Mahayana Buddhism) said: 'Things do not arise from themselves, nor do they arise from others, nor do they arise from both, nor do they arise without a cause; therefore, it is said that they are unarisen.' Using the eloquence of the Buddha and the patriarchs to discuss the mystery of the mind-dharma, its purity and clarity are like seeing something in the palm of one's hand, and there is nothing to doubt. However, sentient beings in the degenerate age ultimately do not understand because they are extremely deluded and it is not what they are accustomed to hearing. The Chan master pities them, so he uses an analogy in the realm they are accustomed to: If the mind is born, then dreams and illusory flowers should also be born. If the body is born, then mountains, rivers, and the myriad

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萬象亦應是生。大哉言乎。與首楞嚴．中觀論相終始也。禪師大寂之孫。南泉之子。趙州之兄。開法于長沙之鹿苑。當時衲子倔強如仰山者猶下之。而呼以為岑大蟲云。為之贊曰。長沙大蟲。聲威甚重。獨眠空林。百獸震恐。寂子兒癡。見不知畏。引手捋鬚。幾缺其耳。大空小空。是虎是你。如備與覺。可撩其尾。嗟今衲子。眼如裴旻。但見其彪。安識虎真。我拜公像。非存非沒。百尺竿頭。行塵勃勃。

白雲端禪師曰。天下叢林之興。大智禪師力也。祖堂當設達磨初祖之像于其中。大智禪師像西向。開山尊宿像東向。得其宜也。不當止設開山尊宿而略其祖宗耳。云居祐禪師曰。吾觀諸方長老。示滅必塔其骸。山川有限。而人死無窮。百千年之下。塔將無所容。於是于宏覺塔之東作卵塔。曰。凡住持者。自非生身不壞。火浴雨舍利者。皆以骨石填於此。其西又作卵塔。曰。凡眾僧化。皆藏骨石於此。謂之三塔。二大老識度高遠。可為後世法。然孤論難持。犯眾難成。卒必有賞音者。吾將觀焉。

東京覺嚴寺有誠法師講華嚴經。歷席最久。學者依以揚聲。其為人純至。少緣飾。高行遠識。近世講人莫有居其右者。元祐初。高麗僧統航海至。上表乞傳持賢首宗教歸本國流通。奉聖旨下兩街。舉可以授法者。有

【現代漢語翻譯】 現代漢語譯本： 萬象也應該是生生不息的。多麼偉大的言論啊！與《首楞嚴經》（Śūraṅgama Sūtra）、《中觀論》（Mūlamadhyamakakārikā）的思想相始終。這位禪師是大寂禪師的孫子，南泉禪師的兒子，趙州禪師的師兄弟。他在長沙的鹿苑寺開創佛法。當時那些像仰山禪師一樣桀驁不馴的僧人，仍然會屈居於他之下，並且稱他為『岑大蟲』。有人為他作贊說：『長沙大蟲，聲威非常重。獨自在空曠的樹林中睡覺，百獸都感到震驚和恐懼。大寂禪師的兒子真是個傻瓜，見了老虎不知道害怕。伸手去捋老虎的鬍鬚，差點被老虎咬掉了耳朵。大空和小空，是老虎還是你？像如備和覺這樣的人，可以戲弄老虎的尾巴。可嘆現在的僧人，眼睛像裴旻一樣（善於觀察細微），只看到了老虎的花紋，哪裡認識真正的老虎。我禮拜岑大蟲的畫像，既不認為他存在，也不認為他不存在。在百尺竿頭之上，仍然有塵土飛揚。』

白雲端禪師說：『天下叢林的興盛，是大智禪師的功勞。祖堂應當設定達摩初祖的畫像在其中，大智禪師的畫像面向西，開山尊宿的畫像面向東，這樣才合適。不應該只設置開山尊宿的畫像而忽略了他的祖師。』云居祐禪師說：『我觀察各地的長老，示寂之後必定要建塔安葬他們的遺骸。山川是有限的，而人死是無窮的。幾百年幾千年之後，塔將沒有地方容納了。』於是他在宏覺塔的東邊建造卵塔，說：『凡是住持，如果不是生身不壞，火化後有舍利的人，都用骨頭和石頭填埋在這裡。』他在宏覺塔的西邊又建造卵塔，說：『凡是眾僧圓寂，都將骨頭和石頭藏在這裡。』這就是所謂的三塔。這兩位大德的見識非常高遠，可以作為後世的法則。然而孤立的言論難以維持，違背大眾的意願難以成功。最終一定會有欣賞他們的人。我將拭目以待。

東京覺嚴寺有誠法師講解《華嚴經》，經歷的時間最長。學習的人依靠他來宣揚佛法。他的為人純樸真誠，很少虛飾，品行高尚，見識深遠，近代的講經人沒有能超過他的。元祐初年（1086年），高麗的僧統乘船來到中國，上表請求傳授賢首宗的教義，帶回本國流通。皇帝下旨給兩街，推舉可以傳授佛法的人，有...

【English Translation】 English version: All phenomena should also be arising. How great are these words! They are consistent with the Śūraṅgama Sūtra and the Mūlamadhyamakakārikā from beginning to end. This Chan master was the grandson of Chan Master Daji, the son of Nanquan, and the brother of Zhaozhou. He established the Dharma at the Deer Park Monastery in Changsha. At that time, even those monks as stubborn as Yangshan would still submit to him and call him 'Big Bug Cen'. Someone composed a eulogy for him, saying: 'Big Bug Cen of Changsha, his reputation is very heavy. He sleeps alone in the empty forest, and all the beasts are shocked and frightened. The son of Daji is truly foolish, seeing the tiger and not knowing fear. He reaches out to stroke the tiger's whiskers, almost having his ear bitten off. Big emptiness and small emptiness, is it the tiger or you? Those like Rubo and Jue can tease the tiger's tail. Alas, the monks of today, their eyes are like Pei Min's (good at observing details), only seeing the tiger's stripes, how can they recognize the true tiger? I bow to the image of the public, neither believing he exists nor believing he doesn't. On top of a hundred-foot pole, dust is still stirring.'

Chan Master Baiyun Duan said, 'The flourishing of monasteries throughout the land is due to the efforts of Chan Master Dazhi. The ancestral hall should have the image of the First Ancestor Bodhidharma placed within it, with the image of Chan Master Dazhi facing west and the image of the founding abbot facing east. This is appropriate. It is not proper to only set up the image of the founding abbot and neglect his ancestors.' Chan Master Yunju You said, 'I observe the elders in various places, after their passing, they must build a pagoda to bury their remains. Mountains and rivers are limited, but the death of people is endless. After hundreds or thousands of years, there will be no place to accommodate the pagodas.' Therefore, he built egg-shaped pagodas to the east of the Hongjue Pagoda, saying, 'All abbots, if they are not indestructible in their physical bodies or have relics after cremation, will have their bones and stones buried here.' He built another egg-shaped pagoda to the west of the Hongjue Pagoda, saying, 'All monks who pass away will have their bones and stones hidden here.' This is what is called the Three Pagodas. These two great elders have far-reaching vision and can serve as a law for later generations. However, isolated opinions are difficult to maintain, and going against the will of the masses is difficult to succeed. Eventually, there will surely be those who appreciate them. I will wait and see.

At Jueyan Temple in Tokyo, Dharma Master Cheng lectured on the Avataṃsaka Sūtra (Flower Garland Sutra) for the longest period of time. Students relied on him to propagate the Dharma. His character was pure and sincere, with little embellishment, his conduct was noble, and his knowledge was profound. No one in recent times who lectured on the scriptures could surpass him. In the early years of Yuanyou (1086 AD), the Sangha Chief of Goryeo sailed to China, submitting a memorial requesting the transmission of the teachings of the Xianshou School (Huayan School), to be taken back to his country for circulation. The emperor issued an edict to both streets, recommending those who could transmit the Dharma, there were...

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司以師為宜。上表辭免曰。臣雖刻意講學。識趣淺陋。特以年運已往。妄為學者所推。今異國名僧航海問道。宜得高識博聞者為之師。竊見杭州慧因院僧道源。精練教乘。旁通外學。舉以自代。實允公議。奉聖旨。依所乞。來差朝奉郎揚杰館伴至錢塘受法。

予建中靖國之初。故人處獲洞山初禪師語一編。福嚴良雅所集。其語言宏妙。真法窟爪牙。大略曰。語中有語。名為死句。語中無語。名為活句。未達其源者。落在第八魔界中。又曰。言無展事。語不投機。乘言者喪。滯句者迷。於此四句語中見得分明也。作個脫灑衲僧。根椽片瓦粥飯因緣。堪與人天為善知識。於此不明。終成莽鹵。云庵平生說法。多稱初悟門。度越格量。偶閱舊記。見其寄道友偈並序曰。昔洞山參雲門。悟旨于言下。入佛正知見。所有炙脂帽子．鶻臭布衫皆脫去。以四句偈明其悟。蓋得展事自在之用。投機善巧之風。故其應機接物不乘言。不滯句。如師子王得大自在。于哮吼時。百獸震駭。蓋法王法如是故也。又世所傳見雲門者。皆坐脫立亡。何哉。以無佛法知見故也。因隨句釋以奉寄曰。大用現前能展事。春來何處不開花。放伊三頓參堂去。四海當知共一家。又曰。千差萬別解投機。明眼宗師自在時。北斗藏身雖有語。出羣訊息少人知

。又曰。遊山玩水便乘言。自己商量總不偏。鶻臭布衫脫未得。且隨風俗度流年。又曰。滯句乘言是瞽聾。參禪學道自無功。悟來不費纖毫力。火里蝍蟟吞大蟲。

宗道者。不知何許人。往來舒蘄間。多留于投子。性嗜酒。無日不醉。村民愛敬之。每餉以醇醪。居一日。方入浴。聞有尋宗者。度其必送榼至。裸而出。得酒徑去。人皆大笑。而宗傲然不怍。嘗散衣下山。有逆而問者曰。如何是道者家風。對曰。袈裟褁草鞋。問意旨如何。曰。赤腳下桐城。陳退夫初赴省幃。過宗。戲問曰。瓘此行欲作狀元。得否。宗熟視曰。無時即得。莫測其言也。而退夫果以第三名上第。時彥作魁。方悟無時之語。宗見雪竇。而超放自如。言法華之流也。

雪竇初在大陽玄禪師會中典客。與僧夜語。雌黃古今。至趙州柏樹子因緣。爭辨不已。有行者立其旁。失笑而去。客退。雪竇呼至。數之曰。對賓客敢爾耶。對曰。知客有定古今之辯。無定古今之眼。故敢笑曰。且趙州意。汝作么生會。因以偈對曰。一兔橫身當古路。蒼鷹才見便生擒。後來獵犬無靈性。空向枯樁舊處尋。雪竇大驚。乃與結友。或云即承天宗禪師也。予謂聞此可以想見當時法席之盛也。

晦堂老人嘗以小疾。醫寓漳江。轉運判官夏倚公立往見之。因

【現代漢語翻譯】 現代漢語譯本：又說，遊山玩水就隨便說說，自己商量總不會有偏差。破舊骯髒的布衫還沒脫掉，且隨著世俗過日子吧。又說，拘泥於詞句就是又瞎又聾，參禪學道自然不會成功。一旦領悟就不費絲毫力氣，就像在火里蝍蟟（一種小蟲）吞掉大蟲一樣。 宗道，不知道是哪裡人，往來於舒州（今安徽省潛山縣）和蘄州（今湖北省蘄春縣）之間，大多住在投子寺。他喜歡喝酒，沒有一天不醉。村民們愛戴尊敬他，常常送他好酒。有一天，他剛要洗澡，聽到有人找宗道，料定是來送酒的，就光著身子出來，拿了酒就走。人們都大笑，而宗道卻傲然不慚愧。他曾披散著衣服下山，有人迎面問道：『什麼是道者（修行人）的家風？』他回答說：『袈裟包裹著草鞋。』那人問是什麼意思，他說：『赤腳下桐城（今安徽省桐城市）。』陳退夫剛要去省里參加考試，路過宗道那裡，開玩笑地問：『我這次去想考狀元，能考中嗎？』宗道仔細地看著他說：『無時（沒有時間限制）就能考中。』人們不明白他話里的意思。後來陳退夫果然考了第三名進士。當時的人都認為他會考第一名，這才明白『無時』的意思。宗道見到雪竇（禪師），非常灑脫自在，說的是《法華經》的道理。 雪竇（禪師）最初在大陽玄禪師的門下擔任典客（負責接待賓客的僧人），與僧人晚上談話，評論古今人物。談到趙州（禪師）的柏樹子（禪宗公案）因緣，爭論不休。有個行者（雲遊僧人）站在旁邊，忍不住笑了出來。客人退去後，雪竇（禪師）叫住他，責備他說：『對賓客竟敢這樣嗎？』行者回答說：『知客（雪竇禪師）有評定古今的口才，卻沒有評定古今的眼力，所以才敢笑。』並且說：『那麼趙州（禪師）的用意，你作何理解？』於是用偈語回答說：『一兔橫身當古路，蒼鷹才見便生擒。後來獵犬無靈性，空向枯樁舊處尋。』雪竇（禪師）大吃一驚，於是與他結為朋友。有人說他就是承天宗禪師。我認為聽到這件事，可以想像當時佛法興盛的情景。 晦堂老人曾經因為小病，在漳江（今福建省漳州市的漳江）的醫館裡住著。轉運判官夏倚公（官名）前去拜訪他，因為...

【English Translation】 English version: Again, it is said, 'When traveling mountains and rivers, just speak freely; if you deliberate yourself, you will never deviate. The tattered and dirty cloth robe has not yet been taken off; just follow the customs and pass the years.' Again, it is said, 'Clinging to phrases is like being blind and deaf; studying Chan and the Way will naturally be unsuccessful. Once enlightened, it takes no effort at all, like a small insect (蝍蟟) in the fire swallowing a large worm.' Zongdao, it is not known where he was from, traveled between Shuzhou (舒州, present-day Qianshan County, Anhui Province) and Qizhou (蘄州, present-day Qichun County, Hubei Province), mostly staying at Touzi Temple. He loved to drink, and was drunk every day. The villagers loved and respected him, often sending him good wine. One day, he was about to take a bath when he heard someone looking for Zongdao, assuming they must be bringing wine, so he came out naked, took the wine, and left. People laughed, but Zongdao was proudly unashamed. He once went down the mountain with his clothes disheveled, and someone asked him, 'What is the family style of a Daoist (道者, practitioner)?' He replied, 'A kasaya (袈裟, Buddhist robe) wraps straw sandals.' The person asked what that meant, and he said, 'Barefoot down to Tongcheng (桐城, present-day Tongcheng City, Anhui Province).' Chen Tuifu was about to go to the province to take the exam, and passed by Zongdao's place, jokingly asking, 'I want to be the top scholar this time, can I succeed?' Zongdao looked at him carefully and said, 'You can succeed at any time (無時, without time limit).' People did not understand the meaning of his words. Later, Chen Tuifu indeed passed the exam as the third-ranked Jinshi (進士, successful candidate in the highest imperial examination). People at the time thought he would be the top scholar, and then they understood the meaning of 'any time.' Zongdao, when seeing Xuedou (雪竇, a Chan master), was very free and unrestrained, speaking of the principles of the Lotus Sutra. Xuedou (雪竇, a Chan master) was initially in Dayang Xuan Chan master's assembly as a guest prefect (典客, a monk responsible for receiving guests), talking with monks at night, commenting on ancient and modern figures. When talking about the Zhao Zhou (趙州, a Chan master) cypress tree (柏樹子, cypress tree koan) cause and condition, they argued endlessly. A traveler (行者, wandering monk) stood beside them, unable to help but laugh. After the guests left, Xuedou (雪竇, a Chan master) called him over and rebuked him, saying, 'How dare you do that to the guests?' The traveler replied, 'The guest prefect (知客, Xuedou Chan master) has the eloquence to judge ancient and modern times, but does not have the insight to judge ancient and modern times, so I dared to laugh.' And said, 'Then what is Zhao Zhou's (趙州, a Chan master) intention, how do you understand it?' Then he answered with a verse, 'A rabbit lies across the ancient road, the goshawk sees it and captures it immediately. Later hunting dogs have no spiritual nature, searching in vain for the old place by the dry stump.' Xuedou (雪竇, a Chan master) was greatly surprised, and then became friends with him. Some say he was Chan master Chengtianzong. I think hearing this, one can imagine the flourishing scene of the Dharma seat at that time. Old Man Huitang once had a minor illness and stayed in a medical clinic in Zhangjiang (漳江, present-day Zhangzhou, Fujian Province). Transport Judge Xia Yigong (夏倚公, an official title) went to visit him, because...

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劇談妙道。至會萬物為自己及情與無情共一體。時有犬臥香案下。以壓尺擊。又擊香案曰。犬有情即去。香案無情自住。情與無情如何得成一體去。夏不能答。晦堂曰。才入思惟。便成剩法。何曾會物為己耶。老黃龍入滅。道俗請繼主道場。法席之盛。初不減平時。然性真率。不樂從事。五求解去。乃得謝事閑居。而學者益親。謝景溫師直守潭州。虛大溈以致之。三辭弗往。又囑江西彭汝礪器資請所以不應長沙之意。晦堂曰。愿見謝公。不願領大溈也。馬祖．百丈已前。無住持事。道人相求于空閑寂寞之濵而已。其後雖有住持。王臣尊禮為人天師。今則不然。掛名官府。如有戶籍之民。直遣伍伯追呼耳。豈可復為也。器資以斯言反命。師直由是致書愿得一見。不敢以住持相屈。遂往長沙。蓋於四方公卿意合。則千里應之。不合。則數舍亦不往也。開法黃龍十二年。退居庵頭二十餘年。天下指晦堂為道之所在。蓋末世宗師之典刑也。

圓通祖印訥禪師告老於郡。乞請承天端禪師主法席。郡可其請。端欣然而來。自以少荷大法。前輩讓善叢林。責己甚重。故敬嚴臨眾。以公滅私。於是宗風大振。未幾年。訥公厭闃寂。郡守至。自陳客情。太守惻然目端。端笑唯唯而已。明日。登座曰。昔日大法眼禪師有偈曰。難難難

【現代漢語翻譯】 現代漢語譯本 暢談精妙的佛法。達到將萬物視為自身，以及有情眾生和無情之物融為一體的境界。當時有隻狗臥在香案下。用鎮紙敲擊它。又敲擊香案說：『狗有情就離開，香案無情就留下。有情和無情怎麼能融為一體呢？』夏某不能回答。晦堂禪師說：『才一進入思索，就成了多餘的佛法。哪裡會達到物我合一的境界呢？』老黃龍禪師圓寂后，僧俗請晦堂禪師繼續主持道場。法席的興盛，起初不亞於平時。然而晦堂禪師天性率真，不樂於從事俗務，五次請求離去，才得以辭謝事務，閑居靜養。而求學的人更加親近他。謝景溫師直鎮守潭州，想用大溈山來邀請他，三次推辭沒有前往。又囑託江西的彭汝礪，說明自己不應長沙之意的原因。晦堂禪師說：『我願意見到謝公，不願意領管大溈山。』馬祖（709-788）和百丈（749-814）以前，沒有住持的事務，修行人在空閑寂寞的地方相互尋求佛法而已。其後雖然有了住持，王臣尊重禮遇，作為人天導師。現在則不然，掛名在官府，如同有戶籍的百姓，直接被裡長呼來喝去罷了。怎麼可以再這樣做呢？彭汝礪用這些話回覆了謝景溫的命令。謝景溫因此寫信表示只想見一面，不敢用住持的身份來屈就他。於是晦堂禪師前往長沙。大概是與四方公卿意氣相投，就千里迢迢地前往，不合，就算近在咫尺也不去。開法黃龍山十二年，退居庵頭二十餘年，天下人都認為晦堂禪師是佛法所在之處。可以說是末世宗師的典範。

圓通祖印訥禪師在郡中告老，請求承天端禪師主持法席。郡守同意了他的請求。端禪師欣然前來。他認為自己年輕時就承擔了大法，前輩們謙讓好的叢林，責備自己很重。所以恭敬嚴肅地面對大眾，以公滅私。於是宗風大振。沒過幾年，訥公厭倦了寂寞，郡守來了，親自陳述自己的客居之情。太守同情地看著端禪師，端禪師笑著答應了。第二天，端禪師登上法座說：『昔日大法眼禪師有偈語說：難，難，難（難以理解，難以修行，難以證悟）』

【English Translation】 English version They profoundly discussed the wonderful Dao, reaching the point where all things are regarded as oneself, and sentient and insentient beings are united as one. At that time, a dog was lying under the incense table. He struck it with a paperweight, and then struck the incense table, saying, 'If the dog has sentience, it should leave. If the incense table is insentient, it should stay. How can sentient and insentient beings become one?' Xia could not answer. Huitang (1025-1102) said, 'As soon as you enter into thinking, it becomes superfluous Dharma. How can you ever realize the unity of things and self?' After the old Huanglong (Huanglong Huinan, 1002-1069) passed away, monks and laypeople invited Huitang to continue presiding over the monastery. The Dharma assembly was as prosperous as usual. However, Huitang was naturally straightforward and did not enjoy worldly affairs. He requested to leave five times before he was allowed to resign and live in seclusion. Yet, those seeking knowledge became even closer to him. Xie Jingwen Shizhi, who was guarding Tanzhou, wanted to invite him to Mount Dawei, but he declined three times. He also instructed Peng Ruli of Jiangxi to explain why he did not accept the invitation to Changsha. Huitang said, 'I would rather see Duke Xie than lead Mount Dawei.' Before Mazu (709-788) and Baizhang (749-814), there were no matters of abbots. Practitioners sought the Dao in empty and secluded places. Later, although there were abbots, kings and ministers respected them as teachers of humans and gods. But now it is different. They are registered with the government, like citizens with household registration, directly summoned by the village head. How can this be done again?' Peng Ruli used these words to report back to Xie Jingwen. Xie Jingwen then wrote a letter expressing his wish to meet him, not daring to impose on him the position of abbot. Thus, Huitang went to Changsha. It seems that if he agreed with the dukes and ministers of all directions, he would travel thousands of miles to meet them. If he disagreed, he would not go even if they were nearby. He opened the Dharma at Huanglong Mountain for twelve years and retired to Antou Hermitage for more than twenty years. The world regarded Huitang as the place where the Dao resided. He can be said to be a model for teachers in the degenerate age.

Zen Master Yuantong Zuyin Ne retired in the prefecture and requested Zen Master Chengtian Duan to preside over the Dharma seat. The prefect approved his request. Zen Master Duan came with joy. He believed that he had shouldered the great Dharma at a young age, and the seniors had yielded the good monasteries to him, so he blamed himself heavily. Therefore, he faced the public with respect and seriousness, destroying selfishness for the sake of the public. Thus, the Zen style greatly flourished. After a few years, Master Ne grew tired of the quietness. The prefect came and personally expressed his feelings of being a guest. The prefect looked at Master Duan with sympathy, and Master Duan smiled and agreed. The next day, Master Duan ascended the Dharma seat and said, 'In the past, Zen Master Dafayan had a verse saying: Difficult, difficult, difficult (difficult to understand, difficult to practice, difficult to realize).'

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是遣情難。情盡圓明一顆寒。方便遣情猶不是。更除方便太無端。大眾且道情作么生遣。喝一喝。下座包腰而去。一眾大驚。遮留之不可。叢林至今敬畏之。

南禪師住廬山歸宗。火一夕而燼。大眾嘩譟動山谷。而黃龍安坐如平時。桂林僧洪準欲掖之而走。顧見叱之。準曰。和尚縱厭世間。慈明法道何所賴耶。因徐整衣起。而火已及座榻矣。坐是入獄。郡吏發其私忿。考掠百至。絕口不言。唯不食而已。兩月而後得釋。鬚髮不剪。皮骨僅存。真點胸迎于中塗。見之。不自知泣下。曰。師兄何至是也。黃龍叱曰。者俗漢。真不覺拜之。蓋其不動如山類如此。

曹山耽章禪師初辭洞山悟本。本曰。吾在云巖先師處親印寶鏡三昧。事窮的要。今付受汝。汝善護持。無令斷絕。遇真法器。方可傳委。直須秘密。不得影露。恐屬流佈。喪滅吾宗。夫末法時代。人多幹慧。若要辨認向去之人真偽。有三種滲漏。當機直須具眼。一．見滲漏者。機不離位。墮在毒海。二．情滲漏者。智常向背。見處偏枯。三．語滲漏者。體妙失宗。機昧終始。濁智流轉於此三種。子宜知之。又綱要三偈。初。敲倡俱行。曰。金針雙鎖備。狹路隱全該。寶印當空妙。重重錦縫開。其次。金鎖玄路。曰。交牙明中暗。功齊轉覺難。力窮尋進退

【現代漢語翻譯】 現代漢語譯本 是遣除情執最難。情執斷盡，便如圓滿光明的寒玉一般（圓明一顆寒：比喻清凈無染的佛性）。用方便法門來遣除情執還不夠徹底，更進一步去除方便法門，那就太過分了（太無端：太過分）。各位，你們說情執該如何遣除？（黃龍禪師）喝一聲，便下座離去。眾人大驚，想要阻攔也來不及。從此叢林上下都對他敬畏有加。

南禪師住在廬山歸宗寺。一天晚上寺廟失火，大眾喧譁騷動，聲音響徹山谷。而黃龍禪師卻安然端坐，像平時一樣。桂林僧人洪準想要攙扶他離開，反被他呵斥。洪準說：『和尚縱然厭棄世間，慈明禪師的法脈又依靠誰來傳承呢？』於是（黃龍禪師）慢慢整理好衣物站起身，此時火焰已經燒到他的座位和床榻了。因此被關入監獄。郡里的官吏藉機發泄私憤，拷打審問無數次，（黃龍禪師）始終一言不發，只是不吃東西。兩個月后才被釋放。鬚髮未剪，只剩下皮包骨頭。真點胸（人名，不詳）在半路迎接他，見到他，忍不住流下眼淚，說：『師兄怎麼落到這般田地？』黃龍禪師呵斥道：『你這俗人！』真點胸不由自主地向他禮拜。黃龍禪師的禪定功夫不動如山，大概就是這樣。

曹山耽章禪師最初向洞山悟本禪師辭別。悟本禪師說：『我曾在云巖先師那裡親自印證了寶鏡三昧（佛教禪宗的修行方法），窮盡了其中的精要。現在傳授給你，你要好好守護，不要讓它斷絕。遇到真正的法器（指適合傳承佛法的人），才可以傳授給他。一定要秘密守護，不要輕易顯露，以免流傳開來，喪失我宗的宗旨。末法時代（佛教術語，指佛法衰微的時代），人們大多隻有干慧（佛教術語，指缺乏實證的智慧）。如果要辨認前來求法之人是真是假，有三種滲漏（佛教術語，指修行上的漏洞），當機立斷必須要有眼力。一、見滲漏：機鋒不離原來的位置，墮落在毒海（佛教術語，比喻充滿煩惱和痛苦的世間）。二、情滲漏：智慧常常偏向一邊，見解偏頗而枯竭。三、語滲漏：本體精妙卻失去了宗旨，機鋒遲鈍而不知始終。濁智（佛教術語，指不清凈的智慧）就在這三種滲漏中流轉，你應當知道。』 還有綱要三偈（佛教術語，指偈頌，一種詩歌形式）。 第一首，敲唱俱行，說：金針雙鎖已完備，狹窄的路隱藏著全部。寶印當空顯妙用，重重錦縫已打開。 第二首，金鎖玄路，說：交錯的牙齒在明中顯暗，功夫相同，轉變卻更難。力量窮盡，尋找進退。

【English Translation】 English version It is difficult to relinquish emotions. When emotions are exhausted, it is like a perfect and bright piece of cold jade (圓明一顆寒: Yuánmíng yī kē hán, a metaphor for pure and undefiled Buddha-nature). Using expedient means to relinquish emotions is not thorough enough; further removing the expedient means is too excessive (太無端: tài wúdān, too excessive). Monks, how should emotions be relinquished? (Zen Master Huanglong) shouted once, then left his seat and departed. The crowd was shocked, and it was too late to stop him. From then on, the entire monastery revered him.

Zen Master Nanchan lived in Guizong Temple on Mount Lu. One night, the temple caught fire, and the crowd clamored and stirred, their voices echoing through the valley. However, Zen Master Huanglong sat calmly as usual. The monk Hongzhun from Guilin wanted to help him leave, but was scolded by him. Hongzhun said, 'Even if the abbot is tired of the world, who will the Dharma lineage of Zen Master Ciming rely on to be passed down?' Thereupon, (Zen Master Huanglong) slowly straightened his robes and stood up, at which point the flames had already reached his seat and bed. As a result, he was imprisoned. The officials in the county took the opportunity to vent their personal anger, subjecting him to countless tortures and interrogations. (Zen Master Huanglong) remained silent, only refusing to eat. He was released after two months. His hair and beard were uncut, and he was only skin and bones. Zhen Dianxiong (真點胸: Zhēn Diǎnxiōng, a personal name, details unknown) greeted him halfway, and upon seeing him, could not help but shed tears, saying, 'Senior Brother, how did you end up in such a state?' Zen Master Huanglong scolded, 'You vulgar man!' Zhen Dianxiong involuntarily bowed to him. Zen Master Huanglong's samadhi (禪定: chándìng, meditative concentration) was as immovable as a mountain, probably like this.

Zen Master Caoshan Danzhang initially bid farewell to Zen Master Dongshan Wuben. Zen Master Wuben said, 'I personally verified the Precious Mirror Samadhi (寶鏡三昧: Bǎojìng sānmèi, a practice in Chan Buddhism) at the late Zen Master Yunyan, exhausting its essential points. Now I pass it on to you, you must protect it well, and do not let it be cut off. Only when you encounter a true vessel of Dharma (法器: fǎqì, a person suitable for inheriting the Dharma) can you entrust it to him. You must keep it secret and not reveal it easily, lest it spread and destroy the tenets of our school. In the Age of Degenerate Dharma (末法時代: Mòfǎ shídài, a Buddhist term referring to the decline of the Dharma), people mostly only have dry wisdom (干慧: gānhuì, a Buddhist term referring to wisdom without realization). If you want to discern whether those who come seeking the Dharma are genuine or false, there are three kinds of leakages (滲漏: shèn lòu, Buddhist term for flaws in practice). You must have the insight to make a decisive judgment. First, the leakage of view: the koan (機鋒: jīfēng, Zen Buddhist riddle or paradoxical question) does not leave its original position, falling into the sea of poison (毒海: dúhǎi, a Buddhist term, a metaphor for the world full of afflictions and suffering). Second, the leakage of emotion: wisdom often leans to one side, and the view is biased and withered. Third, the leakage of speech: the essence is subtle but loses the purpose, the koan is dull and does not know the beginning and the end. Impure wisdom (濁智: zhuózhì, Buddhist term for impure wisdom) flows in these three leakages, you should know this.' There are also three gathas (偈: jì, Buddhist term for verses) of the outline. The first, knocking and singing go together, says: The golden needle double lock is complete, the narrow road hides everything. The precious seal manifests its wonderful function in the sky, and the layers of brocade seams have been opened. The second, the mysterious road of the golden lock, says: Interlocking teeth show darkness in the light, the effort is the same, but the transformation is more difficult. When strength is exhausted, seek advance and retreat.

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。金鎖網鞔鞔。又其次。理事俱不涉。曰。理事俱不涉。回照絕幽微。背風無巧拙。電火爍難追。衲子當機能如電火難追。則方透三種滲漏。圓覺曰。眾生為解礙。菩薩未離覺。故知脫生死於言下。自非上根大智。何以臻此。大愚以黃檗為老婆。良有以也。黃檗每曰。決定不流至第二念。就中方入我宗門。蓋宗乘有旨趣。下流不悟。妄生同異。慾望大法之興。不亦難乎。

龍牙和尚作半身寫照。其子報慈匡化為之贊曰。日出連山。月圓當戶。不是無身。不欲全露。二老洞山悟本兒孫也。故其家風機貴回互。使不犯正位。語忌十成。使不墮今時。而匡化匠心獨妙。語不失宗。為可貴也。餘杭政禪師嘗自寫照。又自為之贊曰。貌古形疏倚杖黎。分明𦘕出須菩提。解空不許離聲色。似聽孤猿月下啼。政公超然奇逸人也。故其高韻如光風霽月。詞致清婉。而道味苦嚴。古今贊偈甚多。予尤愛此二篇。

圭峰日用偈曰。作有義事。是惺悟心。作無義事。是散亂心。散亂隨情轉。臨終被業牽。惺悟不由情。臨終能轉業。偶閱唐史。李訓之敗。被綠衣詭言黜官。走終南依密。密欲匿之。其徒不可。乃奔鳳翔。為盩庢吏所執。訓死。仇士良捕密詰之。怡然曰。與訓游久。吾法遇難則救。初無愛憎。死固吾分。予謂比丘于唐

【現代漢語翻譯】 現代漢語譯本：金鎖網鞔鞔（一種鎖網的名稱）。又其次，理事俱不涉。曰：理事俱不涉。回照絕幽微，背風無巧拙。電火爍難追。衲子當機能如電火難追，則方透三種滲漏。《圓覺經》曰：『眾生為解礙，菩薩未離覺。』故知脫生死於言下，自非上根大智，何以臻此？大愚以黃檗（禪師名）為老婆，良有以也。黃檗每曰：『決定不流至第二念，就中方入我宗門。』蓋宗乘有旨趣，下流不悟，妄生同異，慾望大法之興，不亦難乎？ 龍牙和尚作半身寫照，其子報慈匡化為之贊曰：『日出連山，月圓當戶。不是無身，不欲全露。』二老洞山（禪師名）悟本兒孫也，故其家風機貴回互，使不犯正位。語忌十成，使不墮今時。而匡化匠心獨妙，語不失宗，為可貴也。餘杭政禪師嘗自寫照，又自為之贊曰：『貌古形疏倚杖黎，分明𦘕出須菩提（佛陀弟子名）。解空不許離聲色，似聽孤猿月下啼。』政公超然奇逸人也，故其高韻如光風霽月，詞致清婉，而道味苦嚴。古今贊偈甚多，予尤愛此二篇。 圭峰日用偈曰：『作有義事，是惺悟心。作無義事，是散亂心。散亂隨情轉，臨終被業牽。惺悟不由情，臨終能轉業。』偶閱唐史，李訓之敗（唐文宗大和九年，即公元835年），被綠衣詭言黜官，走終南依密。密欲匿之，其徒不可，乃奔鳳翔，為盩庢吏所執。訓死，仇士良捕密詰之，怡然曰：『與訓游久，吾法遇難則救，初無愛憎，死固吾分。』予謂比丘于唐（唐朝，公元618年-907年）

【English Translation】 English version: Jin Suo Wang Man Man (name of a kind of lock net). Furthermore, neither principle nor phenomenon is involved. It is said: Neither principle nor phenomenon is involved. The returning light is extremely subtle and obscure, and going against the wind is neither skillful nor clumsy. The flashing of lightning is difficult to pursue. If a monk can be as quick as lightning in seizing the opportunity, then he can penetrate the three kinds of leakages. The Yuanjue Sutra says: 'Sentient beings seek to resolve obstacles, while Bodhisattvas have not yet left awakening.' Therefore, it is known that one can escape birth and death in an instant. If one does not have superior roots and great wisdom, how can one achieve this? Dayu regarded Huangbo (name of a Chan master) as his wife, and there was good reason for it. Huangbo often said: 'Definitely do not let it flow to the second thought; only then can you enter my school.' Indeed, the Zen school has its purpose, but those of lower capacity do not understand it, and they create differences and similarities in vain. If one desires the flourishing of the Great Dharma, is it not difficult? Zen Master Longya made a half-body portrait, and his son Bao Ci Kuanghua wrote a eulogy for it, saying: 'The sun rises over the continuous mountains, and the moon is round at the door. It is not that there is no body, but that it is not desired to be fully revealed.' The two elders are descendants of Dongshan (name of a Chan master) Wuben. Therefore, their family style values mutual exchange, so as not to violate the proper position. Words should not be spoken completely, so as not to fall into the present time. Kuanghua's craftsmanship is uniquely wonderful, and his words do not lose the essence of the school, which is commendable. Zen Master Zheng of Yuhang once painted his own portrait and wrote a eulogy for it, saying: 'With an ancient appearance and sparse form, he leans on a cane. He clearly depicts Subhuti (name of a disciple of the Buddha). Understanding emptiness does not allow separation from sound and form, like listening to a lone ape crying under the moon.' Zen Master Zheng is an extraordinary and unconventional person. Therefore, his high rhyme is like a clear breeze and bright moon, his words are clear and graceful, and the taste of the Dao is bitter and strict. There are many eulogies from ancient times to the present, and I especially love these two. Guifeng's Daily Use Gatha says: 'Doing meaningful things is an awakened mind. Doing meaningless things is a scattered mind. Scatteredness follows emotions, and at the end of life, one is dragged by karma. Awakening is not driven by emotions, and at the end of life, one can transform karma.' I happened to read the History of the Tang Dynasty. Li Xun's defeat (9th year of the Dahe era of Emperor Wenzong of Tang, i.e., 835 AD) was due to being falsely accused by someone in green clothes and being dismissed from office. He fled to Zhongnan Mountain to rely on Mi. Mi wanted to hide him, but his disciples refused, so he fled to Fengxiang and was arrested by the officials of Zhouzhi. After Xun died, Qiu Shiliang arrested Mi and questioned him. Mi said calmly: 'I have been friends with Xun for a long time. My Dharma is to rescue those in difficulty, and I have no love or hatred from the beginning. Death is my destiny.' I say that monks in the Tang Dynasty (618 AD - 907 AD)

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交士大夫者。或見於傳記。多犯法辱教。而圭峰獨超然如此。為史者亦欣然點筆疾書。蓋其履踐之明也。觀其偈則無不欲透脫情境。譬如香象擺壞鐵鎖。自在而去。豈若蠅為唾所涴哉。

云庵住歸宗時。方送法眼大師茶毗。時雨新霽。泥方滑道。忽跶倒。大眾爭掖而起。舉火把曰。法眼茶毗。歸宗遭攧。呈似大眾。更無可說。

石頭大師作參同契。其末曰。謹白參玄人。光陰莫虛度。法眼禪師注曰。住。住。恩大難酬。法眼可謂見先德之心矣。眾生日用以妄想顛倒自蔽光明。故多遺時失候。謂之虛度光陰。有道者無他。能善用其心耳。故趙州曰。一切但仍舊。從上諸聖無不從仍舊中得。大智度論曰。眾生心性。猶如利刀。唯用割泥。泥無所成。刀日就損。理體常妙。眾生自粗。能善用之。即合本妙。首楞嚴曰。佛謂阿難。譬如琴瑟．箜篌．琵琶。雖有妙音。若無妙指。終不能發。汝與眾生亦復如是。寶覺真心。各各圓滿。如我按指。海印發光。汝暫舉心。塵勞先起。華嚴偈曰。若人慾識佛境界。當凈其意如虛空。遠離妄想及諸見。令心所向皆無礙。

大智禪師曰。夫教語皆是三句相連。初．中．后善。初直須教渠發善心。中破善。后始明善。菩薩即非菩薩。是名菩薩。法非法。非非法。總與么也。

【現代漢語翻譯】 現代漢語譯本： 與士大夫交往的人，有些在傳記中記載，多有觸犯法律、玷污教義的行為。唯獨圭峰禪師如此超脫，史官也欣然提筆快速記錄，這是因為他踐行得光明磊落啊。觀察他的偈語，無不想要擺脫情境的束縛，譬如香象擺脫破壞鐵鎖，自在離去，哪裡會像蒼蠅被唾液玷污呢？

云庵禪師住在歸宗寺時，正值送法眼大師（佛教禪宗大師）荼毗（火葬）。當時雨後初晴，道路泥濘濕滑。忽然跌倒，大眾爭相扶起。他舉起火把說：『法眼茶毗，歸宗遭攧（跌倒）。』呈示給大眾，再也沒有什麼可說的了。

石頭大師（唐朝禪僧）作《參同契》，其末尾說：『謹告參玄人，光陰莫虛度。』法眼禪師註解說：『住，住，恩大難酬。』法眼禪師可謂是見到了先德的心意啊。眾生每日每夜用妄想顛倒來遮蔽光明，所以大多錯過時機，喪失機會，這叫做虛度光陰。有道之人沒有別的，能夠善於運用他的心罷了。所以趙州禪師說：『一切但仍舊。』從上代的諸位聖人沒有不是從仍舊中得到的。《大智度論》說：『眾生心性，猶如利刀，唯用割泥，泥無所成，刀日就損。』理體常妙，眾生自粗，能善用之，即合本妙。《首楞嚴經》說：『佛告訴阿難（釋迦摩尼十大弟子之一）：譬如琴瑟、箜篌、琵琶，雖有妙音，若無妙指，終不能發。汝與眾生亦復如是。寶覺真心，各各圓滿，如我按指，海印發光，汝暫舉心，塵勞先起。』《華嚴經》偈語說：『若人慾識佛境界，當凈其意如虛空，遠離妄想及諸見，令心所向皆無礙。』

大智禪師說：『教語都是三句相連，初、中、后善。開始就必須教他發起善心，中間破除對善的執著，最後才明白真正的善。菩薩即非菩薩，是名菩薩。法非法，非非法，總歸就是這樣。』

【English Translation】 English version: Those who associate with scholar-officials, as seen in biographies, often commit offenses against the law and disgrace the teachings. Only Guifeng (Buddhist monk) stands out as being so detached. The historians are happy to record this, because his practice is clear and upright. Observing his verses, one sees that he wants to break free from the constraints of emotions and circumstances, like a fragrant elephant breaking free from iron chains and leaving freely. How could he be like a fly soiled by saliva?

When Yun'an was residing at Guizong Temple, it was the time of the cremation of Dharma Eye Master (Buddhist Zen master). The rain had just cleared, and the road was muddy and slippery. Suddenly, he fell. The crowd rushed to help him up. He held up a torch and said, 'Dharma Eye's cremation, Guizong's fall.' He presented this to the assembly, and there was nothing more to say.

Master Shitou (Zen monk of the Tang Dynasty) wrote the 'Cantongqi,' and at the end, he said, 'Respectfully inform those who study the profound, do not waste time.' Zen Master Dharma Eye commented, 'Stop, stop, the kindness is difficult to repay.' Dharma Eye can be said to have seen the mind of the former sages. Sentient beings use delusion and inversion to obscure their light day and night, so they mostly miss opportunities and lose chances, which is called wasting time. Those who have attained the Way have nothing else, but are able to use their minds well. Therefore, Zen Master Zhaozhou said, 'Everything remains as it was.' All the saints from above have attained from remaining as it was. The 'Mahaprajnaparamita Sastra' says, 'The mind-nature of sentient beings is like a sharp knife, only used to cut mud, the mud accomplishes nothing, and the knife is damaged day by day.' The principle is always wonderful, sentient beings are coarse, if they can use it well, they will be in harmony with the original wonder. The 'Surangama Sutra' says, 'The Buddha told Ananda (one of the ten major disciples of Sakyamuni): For example, the zither, konghou, and pipa, although they have wonderful sounds, if there are no skillful fingers, they will not be able to produce them. You and sentient beings are also like this. The precious awakened true mind is complete in each and every one. Like my pressing my finger, the sea seal emits light, you temporarily raise your mind, and the dust and labor arise first.' The verse of the 'Avatamsaka Sutra' says, 'If one wants to know the realm of the Buddha, one should purify one's mind like empty space, stay away from delusions and all views, and let the mind be unobstructed in all directions.'

Zen Master Dazhi said, 'The teachings are all connected in three sentences, good in the beginning, middle, and end. In the beginning, you must teach him to develop a good heart, in the middle, break the attachment to goodness, and finally understand true goodness. A Bodhisattva is not a Bodhisattva, that is called a Bodhisattva. Dharma is not Dharma, not not Dharma, that's all there is to it.'

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若即說一句答。令人入地獄。若三句一時說。渠自入地獄。不幹教主事。故知古大宗師說法皆依佛祖法式。不知者以謂茍然語。如無著所釋金剛般若是此意也。洞山安立五位。道眼明者視其題目十五字排布。則見悟本老人。如曰正中偏．偏中正．正中來．偏中至．兼中到是也。汾陽頌曰。五位參尋切要知。纖毫才動即差違。金剛透匣誰能解。唯有那叱第一機。舉目便令三界凈。振鈴還使九天歸。正中妙挾通回互。擬議鋒铓失卻威。

金剛般若曰。如我說法。如筏喻者。法尚應舍。何況非法。西天此土聖賢釋者。無慮千餘人。然莫如無著得佛之意。雙林大士又從而申明之。無著於此判為言說法身。意以謂筏者。言說也。雖與人俱。然亦不類。如筏行水中。而實不住。非法者。二邊也。在筏且不類。豈於二邊而止住耶。故曰何況非法。大士偈曰。渡河須用筏。到岸不須舡。人法俱名執。悟理誰勞詮。中流仍被溺。誰論在二邊。有無如取一。即被污心田。故曹洞宗旨有混不得。類不齊之語也。

云峰悅禪師再游泐潭。重會南禪師。敘別講舊。相得甚歡。久之。更使一見石霜慈明老人。既至石霜。憩于山前莊。聞其坦率之風。悔來。因不復過門。徑造南嶽福嚴。未期月。掌記室。俄長老賢公化去。郡以慈明來居之

【現代漢語翻譯】 現代漢語譯本： 如果立刻說一句回答，會令人墮入地獄。如果三句一時說出，那人自己會墮入地獄，與教主無關。因此可知古代大宗師說法都依照佛祖的法式。不瞭解的人認為這是隨便說的話。如同無著菩薩所解釋的《金剛般若經》就是這個意思。洞山良價禪師安立五位，道眼明亮的人觀察其題目十五字的排列，就能見到悟本老人。例如說『正中偏』、『偏中正』、『正中來』、『偏中至』、『兼中到』就是這樣。汾陽善昭禪師的頌說：『五位參尋切要知，纖毫才動即差違。金剛透匣誰能解，唯有那吒第一機。舉目便令三界凈，振鈴還使九天歸。正中妙挾通回互，擬議鋒铓失卻威。』

《金剛般若經》說：『如我說法，如筏喻者，法尚應舍，何況非法。』西天（古印度）此土（中國）聖賢解釋這句話的人，沒有一千也有幾百，然而沒有誰比得上無著菩薩領會佛陀的真意。雙林大士（傅大士）又進一步闡明它。無著菩薩將此判為言說法身，意思是說筏子，就是言說。雖然與人同在，但終究不是同類。如同筏子在水中行進，但實際上並不停留在水中。非法，指的是二邊（有和無，存在和不存在）。在筏子上尚且不是同類，難道會在二邊停留嗎？所以說『何況非法』。傅大士的偈語說：『渡河須用筏，到岸不須舡。人法俱名執，悟理誰勞詮。中流仍被溺，誰論在二邊。有無如取一，即被污心田。』所以曹洞宗的宗旨有『混不得，類不齊』的說法。

云峰悅禪師再次遊歷泐潭，重新會見南禪師，敘說離別后的情況，談論舊事，彼此非常愉快。過了很久，又想去拜見石霜慈明老人。到達石霜后，在山前的村莊休息，聽到慈明老人坦率的作風，感到後悔，因此沒有再上門拜訪，直接前往南嶽福嚴寺。不到一個月，擔任掌記室。不久，長老賢公圓寂，郡里請慈明老人來主持寺務。

【English Translation】 English version: If one immediately answers with a single sentence, it will cause people to fall into hell. If three sentences are spoken at once, that person will fall into hell themselves, which has nothing to do with the religious leader. Therefore, it is known that the ancient great masters all spoke according to the Buddha's Dharma style. Those who do not understand think it is just casual talk. As Asaṅga (無著, an influential exponent of the Yogacara school of Buddhist philosophy) explained in the Diamond Sutra (金剛般若經), this is the meaning. Dongshan Liangjie (洞山良價, a Chan Buddhist monk) established the Five Ranks. Those with clear eyes of the Dao, observing the arrangement of the fifteen characters in the title, will see the old man Wuben. For example, 'The center within the right, the right within the center, coming from the center, arriving at the right, reaching the combination' is like this. Fenyang Shanzhao's (汾陽善昭, a Chan Buddhist monk) verse says: 'To investigate the Five Ranks, it is essential to know, a slight movement is a deviation. Who can understand the diamond penetrating the box? Only Nezha (那吒, a protection deity in Chinese folk religion) has the first opportunity. Raising the eyes immediately purifies the Three Realms, shaking the bell returns the Nine Heavens. The subtlety within the right communicates reciprocally, deliberation and sharpness lose their power.'

The Diamond Sutra says: 'As my teaching is like a raft, even the Dharma should be abandoned, how much more so what is not Dharma.' Sages and worthies from India (西天) and China (此土) who have interpreted this, number no less than a thousand, yet none are comparable to Asaṅga in understanding the Buddha's true meaning. Great Master Shuanglin (雙林大士, referring to Fu Dashi, 傅大士, a Buddhist figure during the Liang dynasty) further clarified it. Asaṅga judged this to be the speech of the Dharma body, meaning that the raft is speech. Although it is with people, it is ultimately not of the same kind. Just as a raft travels in water, but does not actually stay in the water. What is not Dharma refers to the two extremes (existence and non-existence). If one is not of the same kind on the raft, how could one stay at the two extremes? Therefore, it is said 'how much more so what is not Dharma.' Fu Dashi's verse says: 'To cross the river, one must use a raft, but one does not need a boat upon reaching the shore. Both people and Dharma are called attachments, who needs to explain enlightenment? Still drowning in the middle stream, who discusses being on either side? If one takes existence or non-existence as one, then the mind-field is defiled.' Therefore, the Caodong (曹洞, a school of Chan Buddhism) lineage has the saying 'cannot be mixed, not of the same kind.'

Chan Master Yunfeng Yue (云峰悅禪師) revisited Letan (泐潭), reunited with Chan Master Nan (南禪師), recounted their separation, and discussed old matters, and they were very happy with each other. After a long time, he wanted to visit Elder Ciming of Shishuang (石霜慈明老人). After arriving at Shishuang, he rested in the village in front of the mountain. Hearing of Elder Ciming's frank style, he regretted coming, so he did not visit him and went directly to Fuyan Temple (福嚴寺) on Mount Nan (南嶽). In less than a month, he became the record keeper. Soon after, Elder Xian Gong (長老賢公) passed away, and the county invited Elder Ciming to preside over the temple affairs.

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。初聞夜參貶剝諸方異解。皆其平生艱難而得者。於是歎服。即投誠問道。三往三被罵而退。不勝忿。業已歸之。明日復往。慈明罵如故。因啟曰。某唯以不解故來問。善知識宜施方便。不蒙開示。專以罵為。豈從上所以授法之式耶。慈明驚曰。南書記。我謂汝是個人。乃作罵會耶。黃龍聞其語。如桶底脫。拜起汗下。從容論趙州因緣。呈偈曰。傑出叢林是趙州。老婆勘破沒來由。如今四海清如鏡。行人莫與路為仇。慈明閱之。笑曰。偈甚佳。但易一字。曰。老婆勘破有來由。其機智妙密又如此。黃龍辭去。白曰。大事畢竟如何。慈明訶曰。著衣吃飯不是畢竟。痾屎送尿不是畢竟。予嘗游福嚴。覽其山川之形勝。讀思大所記曰。此山增人之志力。居之者多得道。故祖宗授法。莫不因之。雖大法之興。必依之人。然馬祖於此受讓公記莂。其道大振于江西。今慈明．黃龍事蹟復相類。亦足怪也。

生法師曰。敲空作響。擊木無聲。法眼禪師忽聞齋魚聲。謂侍者曰。還聞么。適來若聞。如今不聞。如今若聞。適來不聞。會么。

有僧嘗登三生藏。取思大平生所持錫立之。疑慮橫生。終不能定。忽自唸曰。當一切放下卻。即舉錫置之。錫卓然不傾。以問予其故何哉。予曰。非特於錫則然。凡事若有心。即成差誤。

【現代漢語翻譯】 現代漢語譯本：最初聽說夜參貶低各方的不同見解，都是慈明禪師平生歷經艱難才得到的。於是黃龍慧南禪師歎服，立即誠心請教。去了三次，被慈明禪師罵了三次而退回，心中不勝忿恨，但還是回去了。第二天又去，慈明禪師依舊罵他。黃龍慧南禪師於是啟稟說：『我正因為不理解才來請教，善知識應該施予方便，不蒙您開示，專門以罵人為事，難道這是從上以來傳授佛法的方式嗎？』慈明禪師驚訝地說：『南書記（黃龍慧南禪師），我以為你是個可造就的人，竟然把這當作罵人的聚會嗎？』黃龍慧南禪師聽到這句話，如同桶底脫落一般，拜倒在地，汗流浹背。從容地談論趙州（趙州古佛，指趙州從諗禪師）的因緣，呈上偈語說：『傑出叢林是趙州，老婆勘破沒來由。如今四海清如鏡，行人莫與路為仇。』慈明禪師看了之後，笑著說：『偈語很好，但改一個字。』改為：『老婆勘破有來由。』他的機智巧妙周密又如此。黃龍慧南禪師告辭離去，稟告說：『大事（指開悟）究竟如何？』慈明禪師呵斥說：『穿衣吃飯不是畢竟，拉屎撒尿不是畢竟。』我曾經遊覽福嚴寺，觀覽那裡的山川形勢，讀到思大（思大禪師）所記載的文字說：『這座山能增長人的志向和力量，居住在這裡的人大多能得道。』所以祖師們傳授佛法，沒有不依靠這裡的。即使大法興盛，也必定依靠人。然而馬祖（馬祖道一禪師）在這裡接受讓公（讓公律師）的記莂（預記將來成就的憑證），他的道法在江西大為興盛。如今慈明禪師、黃龍慧南禪師的事蹟又如此相似，也真令人驚怪。 生法師說：『敲打虛空，不會發出聲響；敲打木頭，卻發不出聲音。』法眼禪師（法眼文益禪師）忽然聽到齋堂打魚的聲音，對侍者說：『聽到了嗎？剛才如果聽到了，現在就聽不到了；現在如果聽到了，剛才就聽不到。明白嗎？』 有位僧人曾經登上三生藏（藏經樓），拿起思大（思大禪師）平生所持的錫杖，心中疑慮橫生，始終不能安定。忽然自己想到：『應當把一切放下。』於是舉起錫杖放下，錫杖卓然而立，沒有傾倒。他問我其中的緣故是什麼。我說：『不只是錫杖這樣，凡事如果用心，就會產生差錯。』

【English Translation】 English version: Initially hearing that Ye Can (Nightly Inquiry) depreciated various differing interpretations, all of which were obtained by Ciming (Ciming Chuyu, a Chan master) through a lifetime of hardship, Huanglong Huinan (Huanglong Huinan, a Chan master) was filled with admiration and immediately sincerely sought instruction. He went three times, and was scolded by Ciming three times and retreated, feeling resentful, but he still returned. The next day he went again, and Ciming scolded him as before. Huanglong Huinan then said: 'I came to ask precisely because I do not understand. A wise teacher should offer expedient means. Not receiving your instruction, but only being scolded, is this the way the Dharma has been transmitted from above?' Ciming was surprised and said: 'Secretary Nan (Huanglong Huinan), I thought you were a promising individual, but you are treating this as a scolding session?' Hearing these words, Huanglong Huinan felt as if the bottom of a bucket had fallen out, prostrated himself, and was covered in sweat. He calmly discussed the Zhao Zhou (Zhao Zhou Congshen, a Chan master) cause and conditions, and presented a verse saying: 'Outstanding in the Sangha is Zhao Zhou, the old woman saw through him for no reason. Now the four seas are as clear as a mirror, travelers should not make the road their enemy.' Ciming read it and smiled, saying: 'The verse is very good, but change one word.' He changed it to: 'The old woman saw through him for a reason.' His wit and subtlety were like this. Huanglong Huinan took his leave and said: 'How is the great matter (referring to enlightenment) ultimately?' Ciming rebuked him, saying: 'Wearing clothes and eating rice is not ultimate, defecating and urinating is not ultimate.' I once traveled to Fuyan Temple, viewed the shape of its mountains and rivers, and read the words recorded by Sida (Sida, a Chan master) saying: 'This mountain increases people's aspirations and strength, and those who live here mostly attain the Way.' Therefore, the patriarchs transmitted the Dharma, and none did not rely on this place. Even if the great Dharma flourishes, it must rely on people. However, Mazu (Mazu Daoyi, a Chan master) received Rang Gong's (Rang Gong, a Vinaya master) prediction (a certificate predicting future achievements) here, and his Dharma greatly flourished in Jiangxi. Now the deeds of Ciming and Huanglong Huinan are similar again, which is also quite strange. Dharma Master Sheng said: 'Striking the void makes no sound; striking wood makes no sound.' Chan Master Fayan (Fayan Wenyi, a Chan master) suddenly heard the sound of fish being prepared in the dining hall and said to the attendant: 'Do you hear it? If you heard it just now, you don't hear it now; if you hear it now, you didn't hear it just now. Do you understand?' A monk once ascended the Three Lives Treasury (a sutra library), picked up the staff that Sida (Sida, a Chan master) had always carried, and doubts arose in his mind, and he could not settle them. Suddenly he thought to himself: 'I should let go of everything.' So he lifted the staff and put it down, and the staff stood upright without falling. He asked me what the reason was. I said: 'It's not just the staff that is like this; if you are mindful in anything, you will make a mistake.'

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試觀兒輩剪紙。擬心即失。不擬心。徑往無難。故道人不可須臾忘照也。

首楞嚴曰。汝元不知一切浮塵諸幻化相。當處出生。隨處滅盡。涅槃曰。譬如猛火。不能燒薪。火出木盡。名為燒薪。般若燈論曰。根境理同然。智者何驚異。衲子於此見徹。方入阿字法門。

康僧會。天竺人。吳赤烏十年初至建業。營立茆茨。設像行道。孫權疑為矯異。召問曰。有何靈驗。對曰。如來遷跡忽逾千載。遺骨舍利神耀無方。昔阿育王起塔至八萬四千。塔寺之興。表遺化也。權曰。若得舍利。當爲造塔。如其虛妄。國有常刑。會請期七日。乃謂其屬共結凈室。以銅瓶加瓦。燒香禮請。至期無應。會求伸至三七。忽聞瓶中槍然有聲。果獲舍利以示權。權與群臣聚觀。五色屬人。權大驚而起曰。希有之瑞也。釋曇諦。父肜。嘗為冀州別駕。母黃氏晝𥨊。夢一僧呼為母。寄一麈尾並鐵鏤書鎮二枚。既覺。而兩物俱存。因而懷娠生諦。此二物乃諦前身為宏覺法師。為姚萇講法華所獻。追繹宏覺捨命。正是寄物之日。會以真誠之至。能生致舍利。諦以大愿所持。亦能死將長物。嗚呼。真誠大愿之力。尚能反易生死。如意自在。況守護心城者耶。

莊子言。藏舟于壑。藏山于澤。釋者遣語如流。至曰藏天下於天下。未有不嗒

【現代漢語翻譯】 現代漢語譯本：試著觀察孩子們剪紙。如果心中預先設定好要剪什麼，反而會失去靈感。如果不預先設定，直接動手，反而沒有困難。所以修道之人不可以片刻忘記反觀自照的功夫啊。

《首楞嚴經》說：『你原本不知道一切浮動的塵埃和虛幻變化的景象，都在產生的地方出生，又在產生的地方滅盡。』《涅槃經》說：『譬如猛烈的火焰，不能燃燒沒有柴火的狀況，火焰因木柴而生，木柴燒盡，才叫做燃燒木柴。』《般若燈論》說：『根、境、理三者本來就是相同的，有智慧的人有什麼可驚異的呢？』學佛的人如果能在此處徹底領悟，才能進入阿字法門（梵文字母的第一個字，代表一切法的根源）。

康僧會（人名，天竺僧人），是天竺人。吳赤烏十年（247年）初次來到建業（今南京）。他搭建茅屋，設定佛像，修行佛道。孫權（三國時期吳國的開國皇帝）懷疑他裝模作樣，召見他問道：『你有什麼靈驗之處？』康僧會回答說：『如來（佛陀）遷化已經超過千年，遺留下來的佛骨舍利，具有不可思議的神奇光芒。過去阿育王（古印度孔雀王朝的國王）建造佛塔多達八萬四千座，佛塔寺廟的興建，正是爲了彰顯佛陀的遺教。』孫權說：『如果能得到舍利，我就為你建造佛塔。如果虛假欺騙，國家自有常刑。』康僧會請求七天期限。於是告訴他的同伴們共同結成清凈的房間，用銅瓶加上瓦蓋，燒香禮拜祈請。到期沒有應驗。康僧會請求延期到二十一天。忽然聽到瓶中有『鏘』的一聲。果然獲得了舍利，拿來給孫權看。孫權與群臣聚集觀看，舍利呈現五種顏色，光芒照人。孫權非常驚訝，起身說道：『這是稀有的祥瑞啊！』釋曇諦（人名，僧人），他的父親肜，曾經擔任冀州別駕。母親黃氏白天睡覺，夢見一個僧人稱她為母親，寄給她一個麈尾（拂塵）和兩個鐵鏤書鎮。醒來后，這兩樣東西都還在。因此懷孕生下了曇諦。這兩樣東西是曇諦前身為宏覺法師時，為姚萇（十六國時期後秦的開國皇帝）講解《法華經》時所獻上的。追溯宏覺法師捨棄生命的時間，正是寄送物品的那一天。康僧會以真誠之心，能夠感生出舍利。曇諦以大願力所持，也能在死後帶走長久使用的物品。唉！真誠和大愿的力量，尚且能夠顛倒生死，如意自在，更何況是守護自己心城的人呢？

莊子說：把船藏在山溝里，把山藏在沼澤里。學佛的人遣除語言就像流水一樣，甚至說把天下藏在天下之中，沒有不迷惑的。

【English Translation】 English version: Try observing children cutting paper. If you preconceive what to cut in your mind, you will lose inspiration. If you don't preconceive, and just start doing it, there will be no difficulty. Therefore, a person practicing the Dao should not forget the effort of introspection for even a moment.

The Shurangama Sutra says: 'You originally did not know that all floating dust and illusory changing appearances are born where they arise, and perish where they end.' The Nirvana Sutra says: 'For example, a fierce fire cannot burn without firewood; the fire arises from the wood, and only when the wood is exhausted is it called burning firewood.' The Prajna Lamp Treatise says: 'The root, object, and principle are inherently the same; what is there for the wise to be surprised about?' If a Buddhist practitioner can thoroughly understand this, they can enter the 'A' character Dharma gate (the first letter of the Sanskrit alphabet, representing the source of all Dharmas).

Kang Senghui (name of a person, an Indian monk) was a person from India. He first arrived in Jianye (now Nanjing) in the tenth year of the Chiwu era of the Wu Kingdom (247 AD). He built thatched huts, set up Buddha statues, and practiced the Buddhist path. Sun Quan (the founding emperor of the Wu Kingdom during the Three Kingdoms period) suspected him of being pretentious, summoned him and asked: 'What miraculous powers do you have?' Kang Senghui replied: 'The Tathagata (Buddha) has passed away for over a thousand years, and the relics of the Buddha's bones possess incredible miraculous light. In the past, King Ashoka (an ancient Indian king of the Maurya Dynasty) built as many as 84,000 pagodas; the construction of pagodas and temples is precisely to manifest the Buddha's teachings.' Sun Quan said: 'If you can obtain a relic, I will build a pagoda for you. If it is false and deceptive, the state has its own punishments.' Kang Senghui requested a period of seven days. So he told his companions to form a pure room together, using a copper bottle with a tile cover, burning incense and praying. When the deadline arrived, there was no response. Kang Senghui requested an extension to twenty-one days. Suddenly, a 'clang' sound was heard in the bottle. Indeed, he obtained a relic, and brought it to show Sun Quan. Sun Quan and his ministers gathered to watch, and the relic presented five colors, shining brightly. Sun Quan was very surprised and stood up, saying: 'This is a rare auspicious sign!' Shi Tandi (name of a person, a monk), his father Rong, once served as the Biejia of Ji Province. His mother, Huang, slept during the day and dreamed of a monk calling her mother, sending her a horsetail whisk and two iron-carved paperweights. When she woke up, both items were still there. Therefore, she became pregnant and gave birth to Tandi. These two items were what Tandi, in his previous life as Dharma Master Hongjue, had presented when lecturing on the Lotus Sutra for Yao Chang (the founding emperor of the Later Qin during the Sixteen Kingdoms period). Tracing back to the time when Dharma Master Hongjue gave up his life, it was precisely the day the items were sent. Kang Senghui, with a sincere heart, was able to evoke the generation of relics. Tandi, upheld by great vows, was also able to take long-used items with him after death. Alas! The power of sincerity and great vows can even reverse life and death, and be as one wishes, let alone those who guard their own mind-city?

Zhuangzi said: Hide a boat in a ravine, hide a mountain in a swamp. Those who study Buddhism dismiss language like flowing water, even saying to hide the world in the world, there is no one who is not confused.

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然危坐。置筆而思者。晦堂老人嘗問學者此義如何。對之甚眾。晦堂笑曰。汝善說道理。予作偈記其意曰。天下心知不可藏。紛紛嗅跡但尋香。端能百尺竿頭步。始見林梢掛角羊。又問。列子戴兩小兒論日遠近不決。而質于孔子。孔子不答。其意何在。學者皆曰。聖如夫子。亦莫能辨此理。是以無說也。晦堂亦笑之。予作偈釋之曰。涼溫遠近轉增疑。不答當渠痛處錐。尚逐小兒爭未已。仲尼何獨古難知。

歐陽文忠公昔官洛中。一日。游嵩山。卻去僕吏。放意而往。至一山寺。入門。修竹滿軒。霜清鳥啼。風物鮮明。文忠休于殿陛。旁有老僧閱經自若。與語不甚顧答。文忠異之曰。道人住山久如。對曰。甚久也。又問。誦何經。對曰。法華經。文忠曰。古之高僧。臨生死之際。類皆談笑脫去。何道致之耶。對曰。定慧力耳。又問。今乃寂寥無有。何哉。老僧笑曰。古之人。唸唸在定慧。臨終安得亂。今之人。唸唸在散亂。臨終安得定。文忠大驚。不自知膝之屈也。謝希深嘗作文記其事。

言法華。梵相奇古。直視不瞬。時獨語笑。多行市裡。褰裳而趨。或舉指畫空。佇立良久。從屠沽游。飲㗖無所擇。道俗共目為狂僧。懷禪師未出家時。師見之。撫其背曰。德山．臨濟。丞相呂許公問佛法大意。對曰。本

【現代漢語翻譯】 現代漢語譯本： 然後端正地坐著，放下筆思考。晦堂老人曾經問學者這個道理是什麼，回答的人很多。晦堂笑著說：『你們擅長說些道理。』我作偈記錄他的意思說：『天下人心知道不可隱藏，紛紛嗅著軌跡只是尋找香味。真能百尺竿頭更進一步，才能看見樹林梢頭掛著角的羊。』又問：『列子帶著兩個小孩爭論太陽遠近，無法決定，就去問孔子。孔子不回答，他的意思是什麼？』學者們都說：『聖人如孔夫子，也不能辨別這個道理，所以沒有說。』晦堂也笑了。我作偈解釋說：『涼熱遠近更加讓人疑惑，不回答正是刺中他們的痛處。還跟著小孩爭論個沒完，仲尼（孔子的字）為何獨自難懂呢？』 歐陽文忠公（歐陽修的謚號）以前在洛陽做官時，有一天，遊覽嵩山，辭退了僕人，隨意前往。到了一座山寺，進入寺門，只見修長的竹子佈滿屋檐，霜天清朗，鳥兒啼叫，風光景物清新明麗。歐陽文忠公在殿前的臺階上休息，旁邊有個老和尚神態自若地閱讀經書，和他說話，老和尚不太理睬。歐陽文忠公覺得奇怪，問道：『道人你在這山裡住了多久了？』回答說：『很久了。』又問：『誦讀什麼經？』回答說：『《法華經》。』歐陽文忠公說：『古代的高僧，面臨生死關頭，大多談笑自若地離去，用什麼方法做到的呢？』回答說：『是定力和慧力啊。』又問：『現在卻寂寥沒有這樣的人，為什麼呢？』老和尚笑著說：『古人，唸唸都在定慧之中，臨終怎麼會慌亂？現在的人，唸唸都在散亂之中，臨終怎麼能安定？』歐陽文忠公非常驚訝，不知不覺地彎下了膝蓋。謝希深曾經寫文章記錄這件事。 言法華（僧人名），相貌奇異古怪，眼睛直視不眨，時常自言自語，獨自發笑，經常在街市裡行走，提起衣裳快步走，有時用手指在空中畫著什麼，長時間地站立著，與屠夫、賣酒的人交往，吃喝不加選擇。道士和俗人都把他看作是瘋和尚。懷禪師（僧人名）還沒有出家的時候，言法華見到他，撫摸著他的背說：『德山（唐代僧人名）、臨濟（唐代僧人名）。』丞相呂許公（呂夷簡的謚號）問佛法大意，言法華回答說：『本。』

【English Translation】 English version: Then he sat upright, put down his pen, and pondered. Old Man Huitang (a Chan master's title) once asked students what this meaning was, and many answered. Huitang smiled and said, 'You are good at explaining principles.' I composed a verse to record his meaning, saying: 'The heart of the world knows it cannot be hidden, everyone sniffs for traces, only seeking fragrance. If you can truly take another step from the top of a hundred-foot pole, you will see the goat hanging its horns on the treetop.' He also asked, 'Liezi (a Daoist philosopher) took two children to argue about the distance of the sun, unable to decide, and asked Confucius. Confucius did not answer. What was his meaning?' The students all said, 'Even a sage like Master Kong (Confucius) could not distinguish this principle, so he did not speak.' Huitang also laughed. I composed a verse to explain it, saying: 'Coolness, warmth, distance, and proximity increase doubt, not answering is piercing their sore spot. Still arguing endlessly with the children, why is Zhongni (Confucius's courtesy name) alone difficult to understand?' Ouyang Wenzhong Gong (Ouyang Xiu's posthumous title) was once an official in Luoyang. One day, he traveled to Mount Song, dismissed his servants, and went as he pleased. He arrived at a mountain temple, entered the gate, and saw slender bamboos filling the eaves, the frost was clear, the birds were singing, and the scenery was fresh and bright. Wenzhong rested on the steps in front of the hall, and an old monk beside him was reading scriptures as if nothing had happened, and did not pay much attention when spoken to. Wenzhong found it strange and asked, 'How long have you lived in this mountain, Daoist?' He replied, 'A long time.' He asked again, 'What scripture do you recite?' He replied, 'The Lotus Sutra.' Wenzhong said, 'Ancient eminent monks mostly departed with laughter and ease when facing life and death. What method did they use to achieve this?' He replied, 'The power of dhyana (meditative concentration) and prajna (wisdom).' He asked again, 'Why is it that there is no one like that now?' The old monk smiled and said, 'Ancient people, every thought was in dhyana and prajna, how could they be confused at the time of death? Today's people, every thought is in distraction, how can they be stable at the time of death?' Wenzhong was greatly surprised and unknowingly bent his knees. Xie Xishen once wrote an article to record this event. Yan Fahua (a monk's name), had a strange and ancient appearance, stared straight ahead without blinking, often talked to himself, laughed alone, often walked in the market, lifted his clothes and walked quickly, sometimes drew something in the air with his fingers, stood for a long time, associated with butchers and wine sellers, and did not choose what he ate or drank. Daoists and laypeople alike regarded him as a mad monk. When Chan Master Huai (a monk's name) had not yet become a monk, the master saw him, patted his back and said, 'Deshan (a Tang Dynasty monk's name), Linji (a Tang Dynasty monk's name).' Prime Minister Lu Xugong (Lu Yijian's posthumous title) asked about the general meaning of the Buddha-dharma, and Yan Fahua replied, 'The origin.'

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來無一物。一味總成真。僧問。世有佛否。對曰。寺里文殊。有問。師為凡耶聖耶。舉手曰。我不在此住。將示化。作遺偈。其旨不可曉也。已而曰。我從無量劫來。成就逝多國土。分身揚化。今南歸矣。語畢。右脅而寂。慶曆戊子十一月二十三日也。

照覺禪師。元豐之間。革東林律居為叢林。天下衲子望風而集。咸信敬畏。仰以為肉身大士。其被賞識者。必名聞諸方。然未嘗輕予人。羅漢小南禪師嗣云居祐公。道眼明白。未為人知。嘗至東林。照覺鳴鐘集眾。出迎于清溪之上。其徒大驚。自是南之名日益顯著。佛印禪師再歸云居。靈源叟初自龍山來。與眾群居。痛自韜晦。佛印升座白眾。請以為座元。其禮數特異。靈源受之。叢林學者日親。知晦堂老人法道有在矣。嗚呼。先德之成就法器。使增重於世。其法如此。堯非不能誅四兇。舉十六子也。留以遲舜耳。雖古聖人所為。莫能外是。二老其亦知此者歟。

古塔主去雲門之世。無慮百年。而稱其嗣。青華嚴未始識大陽。特以浮山遠公之語故。嗣之不疑。二老皆以傳言行之自若。其於己甚重。於法甚輕。古之人。於法重者。永嘉．黃檗是也。永嘉因閱維摩。悟佛心宗而往見六祖。曰。吾欲定宗旨也。黃檗悟馬祖之意而嗣百丈。故百丈嘆以為不及也。

【現代漢語翻譯】 現代漢語譯本： 來的時候空無一物，一旦領悟便全然是真。有僧人問：『世間有佛嗎？』回答說：『寺里的文殊菩薩（智慧的象徵）。』有人問：『禪師是凡人還是聖人？』舉起手說：『我不居住在這裡。』將要示寂（圓寂）時，作了遺偈（臨終偈語），其中的旨意難以理解。之後又說：『我從無量劫（極長的時間）以來，成就逝多（佛陀居住的精舍）國土，分身顯化，如今要返回南方了。』說完，右脅而臥，安然示寂。時間是慶曆戊子年（1048年）十一月二十三日。

照覺禪師，元豐年間（1078-1085年），將東林寺的律宗寺院改為叢林（禪宗寺院），天下的僧人都聞風而來，都信服敬畏他，仰慕他如同肉身大士（菩薩的化身）。被他賞識的人，必定名揚四方。然而他從不輕易地讚許別人。羅漢小南禪師，是云居祐公的法嗣，道眼明白，卻不為人所知。曾經來到東林寺，照覺禪師鳴鐘集眾，在清溪之上迎接他，他的弟子們都非常驚訝。從此，小南禪師的名聲日益顯著。佛印禪師再次回到云居寺，靈源叟最初從龍山來，與大眾一起居住，極力地隱藏自己的才能。佛印禪師升座，告訴大眾，請靈源叟擔任座元（寺院中的首座），禮數非常特別。靈源叟接受了。叢林中的學人都日益親近他，知道晦堂老人的佛法道行確實很高深。唉！先德成就法器（堪當重任的弟子），使之在世上更加重要，方法就是這樣。堯並非不能誅殺四兇，舉用十六子，而是留下他們來等待舜罷了。即使是古代聖人的所作所為，也不能超出這個道理。照覺禪師和佛印禪師，他們也懂得這個道理吧。

古塔主離開雲門宗的時代，已經有近百年了，卻被稱為雲門宗的法嗣。青華嚴禪師從未認識大陽禪師，只是因為浮山遠公的話，就毫不懷疑地繼承了他的法脈。這兩位禪師都因為傳言而行事自如，他們對於自己非常看重，對於佛法卻很輕視。古時候的人，對於佛法看得很重的人，是永嘉玄覺和黃檗希運。永嘉玄覺因為閱讀《維摩詰經》，領悟了佛心宗（禪宗）而前去拜見六祖慧能，說：『我想要確定禪宗的宗旨。』黃檗希運領悟了馬祖道一的意旨而繼承了百丈懷海的法脈，所以百丈懷海感嘆說自己不如他。

【English Translation】 English version: He came with nothing. Once enlightened, all becomes truth. A monk asked, 'Is there a Buddha in this world?' He replied, 'Manjusri (symbol of wisdom) in the temple.' Someone asked, 'Is the master a mortal or a saint?' He raised his hand and said, 'I do not dwell here.' As he was about to enter parinirvana (final departure), he composed a farewell verse, the meaning of which was difficult to understand. Afterwards, he said, 'From countless kalpas (immeasurably long periods) ago, I have established the Jetavana (Buddha's residence) land, manifesting myself in various forms. Now, I am returning south.' After speaking, he lay on his right side and peacefully passed away. This was on the twenty-third day of the eleventh month of the year Wuzi of the Qingli era (1048).

Zen Master Zhaojue, during the Yuanfeng era (1078-1085), transformed the Vinaya (monastic discipline) monastery of Donglin Temple into a Chan (Zen) monastery. Monks from all over the world flocked to him, all believing in and revering him, admiring him as a living Bodhisattva (enlightened being). Those who were appreciated by him were sure to become famous in all directions. However, he never lightly praised others. Zen Master Luohan Xiaonan, a Dharma heir of Yunju Yougong, had clear insight but was not well-known. He once came to Donglin Temple, and Zen Master Zhaojue rang the bell to gather the assembly and welcomed him above Qingxi Creek, which greatly surprised his disciples. From then on, Xiaonan's name became increasingly prominent. Zen Master Foyin returned to Yunju Temple again. Elder Lingyuan initially came from Longshan, living with the community and diligently concealing his talents. Zen Master Foyin ascended the seat and told the assembly to invite Elder Lingyuan to serve as the head seat (the leading monk in the monastery), with very special etiquette. Elder Lingyuan accepted. The scholars in the monastery became increasingly close to him, knowing that Elder Huitang's Dharma path was indeed profound. Alas! The ancient sages cultivated Dharma vessels (disciples capable of bearing great responsibility), making them more important in the world. This is the method. Yao was not unable to execute the Four Evildoers and promote the Sixteen Sons, but rather left them to await Shun. Even the actions of ancient sages cannot go beyond this principle. Zen Master Zhaojue and Zen Master Foyin, they also understood this principle, didn't they?

It had been nearly a hundred years since Ancient Pagoda Master left the Yunmen School, yet he was called a Dharma heir of the Yunmen School. Zen Master Qinghua Yan had never met Zen Master Dayang, but because of the words of Yuan Gong of Fushan, he inherited his Dharma lineage without doubt. These two masters acted freely based on hearsay, valuing themselves greatly but regarding the Dharma lightly. In ancient times, those who valued the Dharma greatly were Yongjia Xuanjue and Huangbo Xiyun. Yongjia Xuanjue, after reading the Vimalakirti Sutra, realized the Buddha-mind School (Chan School) and went to see the Sixth Patriarch Huineng, saying, 'I want to establish the principles of Chan.' Huangbo Xiyun understood the meaning of Mazu Daoyi and inherited the Dharma lineage of Baizhang Huaihai, so Baizhang Huaihai sighed that he was not as good as him.

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地藏琛禪師能大振雪峰．玄沙之道者。其秘重大法。恬退自處之效也歟。予嘗想見其為人。城隈古寺門如死灰。道容清深。戲禪客曰。諸方說禪浩浩地。爭如我此間栽田博飯吃有旨哉。

予初居黃龍山時。作禪和子十二時偈曰。吾活計。無可觀。但日日。長一般。夜半子。困如死。被虱咬。動腳指。雞鳴丑。粥魚吼。忙系裙。尋襪紐。平旦寅。忽欠申。兩眉棱。重千斤。日出卯。自攪炒。眼誦經。口相拗。食時辰。齒生津。輸肚皮。虧口唇。禺中巳。眼前事。看見親。說不似。日南午。衣自補。忽穿針。全體露。日昳未。方破睡。洗開面。摸看鼻。晡時申。最天真。順便喜。逆便瞋。日入酉。壁掛口。鏡中空。日中鬥。黃昏戌。作用密。眼開闔。烏崒律。人定亥。說便會。法身眠。無被蓋。坐成叢。行作隊。活鱍鱍。無障礙。若動著。赤肉艾。本無一事可營為。大家相聚吃莖菜。

云峰悅禪師初至高安大愚。見芝和尚。芝問曰。汝來何所求。對曰。擬學佛法。芝曰。佛法豈可容易學。趁色力強健。為眾乞飯一遭。學未晚。悅天姿純至。信受其言。即往行乞。既還。而芝移居翠嵓。悅又詣芝所。求入室。芝曰。佛法且置之。大眾夜寒須炭。更當乞炭一次。學未晚。悅又行乞。歲晏載炭歸。且求示誨。

【現代漢語翻譯】 現代漢語譯本

地藏琛禪師能夠大大振興雪峰（Xuefeng，山名，也指雪峰義存禪師）和玄沙（Xuansha，指玄沙師備禪師）的禪宗之道，這或許是因為他秘而不宣的重大法門以及恬淡退隱的生活方式所帶來的效果吧。我曾經想像過他的為人：居住在城角破舊的寺廟裡，寺門如同死灰一般寂靜，道貌清癯而深邃。他戲弄前來參禪的客人說：『各處都在高談闊論禪法，哪裡比得上我在這裡種田吃飯來得實在？』 我當初住在黃龍山（Huanglong Mountain）的時候，曾經作了一首《禪和子十二時偈》：我的生活，沒有什麼可看的，只是日復一日，一成不變。半夜子時，困得像死了一樣，被虱子咬了，動動腳趾頭。雞鳴丑時，粥魚敲響了，忙著繫好裙子，找襪子。平旦寅時，忽然打個哈欠，兩道眉棱，重如千斤。日出卯時，自己攪粥炒菜，眼睛在誦經，嘴裡卻在爭吵。食時辰時，牙齒生津，輸給了肚皮，虧待了嘴唇。禺中巳時，眼前的事情，看見了很親切，說起來卻不像。日南午時，自己補衣服，忽然穿針，整個身體都露出來了。日昳未時，才剛睡醒，洗開臉，摸摸鼻子。晡時申時，最是天真爛漫，順心就高興，不順心就生氣。日入酉時，嘴巴掛在墻上，鏡子里空空蕩蕩，像太陽在空中爭鬥。黃昏戌時，作用隱秘，眼睛一開一合，發出烏崒律的聲音。人定亥時，說了就明白了，法身安眠，沒有被子蓋。坐著聚成一叢，走著排成一隊，活潑潑的，沒有障礙。如果動了真格，就像赤肉上艾灸一樣疼痛。本來就沒有一件事可以去經營，大家相聚在一起吃些粗菜。』 云峰悅禪師最初來到高安大愚，拜見芝和尚。芝和尚問：『你來這裡想求什麼？』回答說：『想學佛法。』芝和尚說：『佛法哪裡是那麼容易學的？趁著你身強力壯，為大家乞討一頓飯，學佛還不算晚。』悅禪師天資純樸真誠，相信並接受了他的話，立刻前去乞討。回來之後，芝和尚已經搬到了翠嵓。悅禪師又去拜見芝和尚，請求進入他的房間請教。芝和尚說：『佛法且先放一放，大家晚上冷，需要木炭，你再去乞討一次木炭，學佛還不算晚。』悅禪師又去乞討，年終時運載著木炭回來，並且請求開示教誨。

【English Translation】 English version

Zen Master Dizang Chen was able to greatly revitalize the Zen path of Xuefeng (Xuefeng, mountain name, also refers to Zen Master Xuefeng Yicun) and Xuansha (Xuansha, refers to Zen Master Xuansha Shibei), perhaps due to his secretly held profound Dharma and the effects of his tranquil and reclusive lifestyle. I once imagined what kind of person he was: residing in an old temple in the corner of the city, the temple gate as silent as dead ashes, his appearance clear and profound. He teased the Zen students who came to study, saying, 'Everywhere else is talking about Zen in grand terms, how can it compare to me planting fields and eating rice here?' When I first lived on Huanglong Mountain (Huanglong Mountain), I composed a 'Zen Monk's Twelve Hour Gatha': 'My life has nothing to see, just day after day, the same as usual. Midnight, I'm as sleepy as dead, bitten by lice, wiggling my toes. At the crowing of the rooster, the congee drum sounds, busy tying my skirt, looking for socks. At dawn, I suddenly yawn, my eyebrows weigh a thousand pounds. At sunrise, I stir-fry my own food, my eyes are reciting scriptures, but my mouth is arguing. At mealtime, my teeth salivate, I lose to my belly, and mistreat my lips. At mid-morning, the things before my eyes, I see them as intimate, but they don't sound like it when I say them. At noon, I mend my own clothes, suddenly threading a needle, my whole body is exposed. In the late afternoon, I just woke up, washed my face, and touched my nose. In the late afternoon, I am most innocent, happy when things go my way, angry when they don't. At sunset, my mouth hangs on the wall, the mirror is empty, like the sun fighting in the sky. At dusk, the function is secret, my eyes open and close, making a 'wuzulu' sound. At night, I understand when I speak, the Dharmakaya sleeps, without a blanket. Sitting, we gather in a cluster, walking, we form a line, lively and unhindered. If you take it seriously, it's like moxibustion on raw flesh. Originally, there is nothing to manage, everyone gathers together to eat some coarse vegetables.' Zen Master Yunfeng Yue first came to Dayu in Gaoan and met with Monk Zhi. Monk Zhi asked, 'What do you seek by coming here?' He replied, 'I want to learn the Buddha Dharma.' Monk Zhi said, 'The Buddha Dharma is not so easy to learn. While you are still strong, beg for a meal for everyone, and it won't be too late to learn Buddhism.' Zen Master Yue was pure and sincere in nature, believed and accepted his words, and immediately went to beg. After returning, Monk Zhi had moved to Cuiyan. Zen Master Yue went to see Monk Zhi again, requesting to enter his room for instruction. Monk Zhi said, 'Let's put the Buddha Dharma aside for now, everyone is cold at night and needs charcoal, you go beg for charcoal again, and it won't be too late to learn Buddhism.' Zen Master Yue went to beg again, and at the end of the year, he returned carrying charcoal, and requested instruction and guidance.

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芝曰。佛法不怕爛卻。維那方缺人。子當就職。勿辭也。遂鳴犍稚白眾請之。悅有難色。拜起。追悔欲棄去。業已當之。因中休。然恨不曉芝公之意果如何耳。一日。束破桶。引篾觸盆墮地。遂大悟。方見芝公用處。走見芝。芝笑呼曰。維那。且喜大事了畢。悅未及吐一言。再拜。汗如雨而去。故其門風孤峻。未嘗有構之者。南禪師嘗語大寧老原曰。渠欲人人悟解。如此豈可得哉。

神鼎諲禪師。少年時與數耆宿游南嶽。一僧舉論宗乘。頗博敏。會野飯山店中供辨。而僧論說不已。諲曰。上人言。三界唯心。萬法唯識。唯識唯心。眼聲耳色。何人之語。僧曰。法眼大師偈也。諲曰。其義如何。對曰。唯心故。根境不相到。唯識故。聲色摐然。諲曰。舌味是根境否。對曰。是。諲以箸挾菜置口。含胡而言曰。何謂相入耶。坐者相顧大驚。莫能加答。諲曰。路涂之樂。終未到家。見解入微。不名見道。參須實參。悟須實悟。閻羅大王不怕多語。

金剛三昧經。乃二覺圓通。示菩薩行也。初。元曉造疏。悟其以本始二覺為宗。故坐牛車。置幾案于兩角之間。據以草文。圓覺經以皆證圓覺無時無性為宗。故經首敘文不標時處。及考其翻譯之代。史復不書。曉公設事表法。圓覺冥合佛意。其自覺心靈之影像乎。

【現代漢語翻譯】 現代漢語譯本： 芝（指代某位禪師）說：『佛法不怕衰敗。維那（寺院中負責維持秩序的僧人）的職位正缺人，你應該去就職，不要推辭。』於是敲響犍稚（一種寺院用具）告知大眾來請他。悅（指代某人）面露難色，拜謝起身，後悔想要放棄，但已經答應了。因此中途休息。然而遺憾的是不明白芝公的用意究竟是什麼。一天，整理破舊的木桶，用竹篾觸碰到盆子掉在地上，於是大悟，才明白芝公的用意。跑去見芝，芝笑著說：『維那，可喜可賀，大事已經了結。』悅還沒來得及說一句話，再次拜謝，汗如雨下地離開了。因此他的門風孤僻嚴峻，未曾有人敢於冒犯。南禪師曾經對大寧老原說：『他想要人人都領悟理解，這樣怎麼可能呢？』

神鼎諲禪師，少年時與幾位年長的僧人遊歷南嶽（山名）。一位僧人談論宗乘（佛教宗派的教義），頗為博學敏捷。恰逢在山間小店中準備午飯，而那位僧人還在不停地論說。諲說：『上人說，『三界唯心，萬法唯識（佛教術語，指宇宙萬物皆由心識所變現）』，『唯識唯心，眼聲耳色』，這是誰說的話？』僧人說：『是法眼大師的偈語。』諲說：『其中的含義是什麼？』回答說：『因為唯心，所以根（感覺器官）和境（感覺對像）不能互相到達；因為唯識，所以聲和色清晰分明。』諲說：『舌和味是根和境嗎？』回答說是。諲用筷子夾菜放到嘴裡，含糊不清地說：『那怎麼說是相入呢？』在座的人互相看著，非常驚訝，沒有人能夠回答。諲說：『路途上的快樂，終究沒有到家；見解深入細微，不能稱作見道。參禪須要實參，悟道須要實悟，閻羅大王不怕多說話。』

《金剛三昧經》，是二覺圓通（佛教術語，指兩種覺悟達到圓滿融通）的境界，展示菩薩的修行。起初，元曉（新羅僧人）撰寫疏解，領悟到它以本始二覺為宗旨，所以坐在牛車上，把幾案放在兩角之間，靠著它來草擬文章。《圓覺經》以皆證圓覺（佛教術語，指圓滿覺悟）無時無性為宗旨，所以經文開頭敘述不標明時間和地點，並且考證它的翻譯年代，史書也沒有記載。曉公設定這些事來表達佛法，與佛的旨意暗合，這難道不是他自覺心靈的影像嗎？

【English Translation】 English version: Zhi (referring to a certain Chan master) said, 'The Buddha-dharma is not afraid of decay. The position of Vina (the monastic officer in charge of order) is currently vacant. You should take the position, do not decline.' Thereupon, he rang the Jianzhi (a temple instrument) to inform the assembly to invite him. Yue (referring to someone) showed a troubled expression, bowed and rose, regretting wanting to give up, but he had already agreed. Therefore, he took a break in the middle. However, he regretted not understanding what Master Zhi's intention was. One day, while tidying up an old wooden bucket, the bamboo strips touched a basin and it fell to the ground, and then he had a great enlightenment, and he understood Master Zhi's intention. He ran to see Zhi, who smiled and said, 'Vina, congratulations, the great matter has been completed.' Yue didn't even have time to say a word, bowed again, and left in a sweat. Therefore, his monastic style was solitary and stern, and no one dared to offend him. Chan Master Nan once said to Da Ning Lao Yuan, 'He wants everyone to understand, how is that possible?'

Chan Master Shen Ding Yin, in his youth, traveled to Mount Nan Yue (mountain name) with several elderly monks. A monk discussed the Zongcheng (the teachings of a Buddhist sect), and was quite learned and quick-witted. It happened that lunch was being prepared in a mountain shop, and the monk was still talking non-stop. Yin said, 'The venerable said, 'The three realms are only mind, all dharmas are only consciousness (Buddhist terms, referring to the universe and all things are transformed by consciousness)', 'Only consciousness is only mind, eye, sound, ear, and color', who said this?' The monk said, 'It is a verse by Master Fa Yan.' Yin said, 'What is its meaning?' He replied, 'Because it is only mind, the root (sensory organs) and the object (sensory objects) cannot reach each other; because it is only consciousness, sound and color are clear and distinct.' Yin said, 'Are tongue and taste root and object?' He replied yes. Yin used chopsticks to put vegetables in his mouth, and said vaguely, 'Then how can you say they are interpenetrating?' The people sitting there looked at each other, very surprised, and no one could answer. Yin said, 'The joy on the road, after all, has not reached home; insight into the subtle, cannot be called seeing the Tao. Chan practice must be real practice, enlightenment must be real enlightenment, Yama (the king of hell) is not afraid of talking too much.'

The 'Vajra Samadhi Sutra' is the realm of Twofold Enlightenment and Perfect Interpenetration (Buddhist term, referring to two kinds of enlightenment reaching perfect harmony), demonstrating the practice of Bodhisattvas. Initially, Wonhyo (Silla monk) wrote a commentary, realizing that it takes the Twofold Enlightenment of Original and Beginning as its purpose, so he sat in an ox cart, placed a desk between the two corners, and leaned on it to draft articles. The 'Perfect Enlightenment Sutra' takes the realization of Perfect Enlightenment (Buddhist term, referring to perfect enlightenment) without time and without nature as its purpose, so the beginning of the sutra does not indicate the time and place, and when examining the era of its translation, the history books do not record it. Master Xiao set up these things to express the Dharma, which secretly coincides with the Buddha's intention, is this not the image of his self-aware mind?

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曹溪六祖大師方其韜晦時。雜居止於編民。混勞侶于商農十有六年。蠻兒．海豎．販夫．灶婦得以追呼爾汝。及其德加於人。道信于天下也。雖累朝天子不得而師友之。其行聖賢之分故。莫知貴賤之異也。大宋高僧傳曰。天子累召。祖竟不往。曰。吾㒵不揚。北人見之必輕法。是果祖師之言乎。不仁者之言也。至人何嘗以形骸為䘏。況其天形道㒵。以慈攝物者。其肯不自信耶。

石頭和尚庵于南臺有年。偶見負米登山者。問之。曰。送供米也。明日即移庵下樑端。遂終於梁端。有塔存焉。百丈寺在絕頂。每日力作以償其供。有勸止之者。則曰。我無德以勞人。眾不忍。藏去作具。因不食。故有一日不作。一日不食之語。先德卒身多如此。故六祖以石墜腰。牛頭負糧供眾。今少年苾芻擎缽顰頞曰。吾臂酸。

雪竇禪師作祖英頌古。其首篇頌初祖不契梁武。曰闔國人追不再來。千古萬古空相憶者。重嘆老蕭不遇詞也。昧者乃敘其事於前。曰。達磨既去。志公問曰。陛下識此人否。蓋觀音大士之應身耳。傳佛心印至此土。奈何不為禮耶。老蕭欲追之。志公曰。借使闔國人追。亦不復來矣。雪竇豈不知志公沒于天鑒十三年。而達磨以普通元年至金陵。予以是知敘此者非雪竇意也。今傳寫又作蓋國。益可笑。又

【現代漢語翻譯】 現代漢語譯本： 　　曹溪六祖大師（指慧能，638-713）韜光養晦的時候，混雜居住在平民百姓之中，與商人和農民一起勞動了十六年。那些鄉下孩子、海邊來的小子、小商販、燒火做飯的婦人都可以隨便地稱呼他。等到他的德行施加於人，他的道義被天下人信服的時候，即使是歷朝歷代的皇帝也不能把他當作老師或朋友。這是因為他所行的是聖賢之道，所以人們不知道貴賤的差別啊。《大宋高僧傳》中說，皇帝多次召見，六祖最終沒有前往，說：『我相貌醜陋，北方人見了必定輕視佛法。』這難道是祖師說的話嗎？這是不仁慈的人說的話啊。得道之人怎麼會把外在的形體當作顧慮呢？更何況他天生道貌，是用慈悲來懾服眾生的人，難道會不相信自己嗎？

石頭和尚（700-790）在南臺結廬居住多年，偶爾看見有人背米登山，就問他。那人說：『這是送來供養的米。』第二天，石頭和尚就把自己的庵搬到山下橋樑的末端，最終在那裡去世，現在還有塔存在。百丈寺建在山頂上，寺里的僧人每天努力勞作來償還他們的供養。有人勸他們停止勞作，他們就說：『我沒有德行來勞煩別人。』大家不忍心，就把他的勞動工具藏起來，他就因此不吃飯。所以有『一日不作，一日不食』的說法。以前的德行高尚的人大多是這樣做的，所以六祖（慧能，638-713）用石頭墜在腰間，牛頭禪師（法融，594-657）背糧供養大眾。現在有些年輕的比丘拿著缽，皺著眉頭說：『我的胳膊酸。』

雪竇禪師（980-1052）作《祖英頌古》，他的首篇頌揚初祖菩提達摩（約470-543）不合梁武帝（464-549）的心意，說『闔國人追不再來，千古萬古空相憶』，這是重重地嘆息梁武帝不遇明師啊。愚昧的人竟然在前面敘述這件事，說：『達摩（約470-543）離開后，志公（497-514）問梁武帝（464-549）說：『陛下認識這個人嗎？他是觀音大士的應身啊，來此土傳佛心印，為什麼不禮敬他呢？』梁武帝（464-549）想要追趕他，志公（497-514）說：『即使全國的人都去追趕，也追不回來了。』雪竇（980-1052）難道不知道志公（497-514）死於天鑒十三年（514），而達摩（約470-543）在普通元年（520）到達金陵嗎？因此我知道敘述這件事的人不是雪竇（980-1052）的意思。現在傳抄的本子又寫作『蓋國』，更加可笑。

【English Translation】 English version: When Grand Master Huineng (638-713), the Sixth Patriarch of Caoxi, was concealing his wisdom, he lived among ordinary people, laboring alongside merchants and farmers for sixteen years. Children from the countryside, lads from the seaside, petty merchants, and kitchen women could address him casually. But when his virtue benefited others and his teachings were trusted by all, even emperors of successive dynasties could not treat him as a teacher or friend. This was because he practiced the way of sages and worthies, so people did not recognize the difference between noble and humble. The Song Dynasty Biographies of Eminent Monks says that the emperor repeatedly summoned him, but the Patriarch never went, saying, 'My appearance is ugly; people from the north will surely despise the Dharma if they see me.' Are these the words of a Patriarch? These are the words of an unkind person. How could a realized person be concerned with physical form? Moreover, with his innate spiritual appearance and his use of compassion to subdue beings, how could he not have confidence in himself?

For many years, Zen Master Shitou (700-790) lived in a hermitage on South Mountain. He once saw someone carrying rice up the mountain and asked him about it. The person said, 'This is rice being delivered for offerings.' The next day, Zen Master Shitou moved his hermitage down to the end of a bridge and eventually passed away there. A pagoda still exists there. Baizhang Temple was built on a mountaintop, and the monks there worked hard every day to repay their offerings. When someone tried to persuade them to stop working, they said, 'I have no virtue to trouble others.' The community couldn't bear it and hid his tools, so he stopped eating. Hence, there is the saying, 'One day without work, one day without food.' Many virtuous predecessors lived like this until their death. Therefore, the Sixth Patriarch (Huineng, 638-713) tied stones to his waist, and Zen Master Niutou Farong (594-657) carried grain to support the community. Now, some young bhikkhus, holding their bowls, frown and say, 'My arm aches.'

Zen Master Xuedou (980-1052) composed Odes on Ancient Cases of the Patriarchs. The first ode praises how Bodhidharma (c. 470-543), the First Patriarch, did not agree with Emperor Wu of Liang (464-549), saying, 'The whole country chased after him, but he never returned; for thousands and thousands of years, people remember him in vain.' This is a deep sigh that Emperor Wu of Liang (464-549) did not encounter a wise teacher. Ignorant people even narrate the event before this, saying, 'After Bodhidharma (c. 470-543) left, Zhigong (497-514) asked Emperor Wu of Liang (464-549), 'Does Your Majesty recognize this person? He is an incarnation of the Bodhisattva Avalokiteshvara, come to this land to transmit the mind-seal of the Buddha. Why do you not pay him homage?' Emperor Wu of Liang (464-549) wanted to chase after him, but Zhigong (497-514) said, 'Even if the whole country were to chase after him, he would not return.' How could Xuedou (980-1052) not know that Zhigong (497-514) died in the thirteenth year of the Tianjian era (514), while Bodhidharma (c. 470-543) arrived in Jinling in the first year of the Putong era (520)? Therefore, I know that the person who narrated this event was not of Xuedou's (980-1052) intention. Now, the transmitted copies are also written as 'covering the country,' which is even more laughable.

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頌洞山麻三斤曰。堪憶長慶陸大夫。解道合哭不合哭。意用長慶語。長慶聞陸大夫此語而哭。乃問眾曰。且道合哭不合哭。事見傳燈錄。而昧者易曰。合笑不合哭。失其旨甚矣。王文公見禪者多問韓退之見大顛事。往往對公妄談者。公嗟惜禪者吐辭多臆說。不問義理。故要謗者多。以此。有志於宗教者。當考證之。不可茍也。

僧問予。轉八識成四智。從上宗師頗有釋其義者乎。予曰。曹溪有偈最詳。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。但轉其名無實性。若於轉處不留情。繁興永處那伽定。以五識第八親相分。故曰。成所作智同圓鏡。是皆果上方轉。第六第七無別體。故但能了知即性平等。是皆因中轉也。

英邵武開豁明濟之姿。蓋從上宗門爪牙也。嘗客云居。掩室不與人交。下視四海。莫有可其意者。曰。吾將老死於此山。偶夜讀李長者十明論。因大悟。久之。夜經行。聞二僧舉老黃龍佛手驢腳因緣。異之就問。南公今何所寓。對曰。在黃檗。黎明徑造南公。一見與語。自以謂不及。又往見翠嵓真點胸。方入室。真問曰。女子出定。意旨如何。英引手掏其膝而去。真笑曰。賣匙箸客未在。真自是知其機辯脫略窠臼。大稱賞之。於是一時學者宗向

【現代漢語翻譯】 現代漢語譯本： 讚頌洞山（Dongshan，人名）『麻三斤』（Ma Sanjin，禪宗公案）之語，令人憶起長慶（Changqing，人名）陸大夫（Lu Daifu，人名）。他懂得『合哭不合哭』（He ku bu he ku，禪宗用語）的道理。這是引用長慶的話。長慶聽了陸大夫此語而哭，於是問眾人說：『且道合哭不合哭？』（Qiedao he ku bu he ku?，禪宗用語）此事記載在《傳燈錄》（Chuandeng Lu，佛教典籍）中。而愚昧的人輕易地說：『合笑不合哭』（He xiao bu he ku，禪宗用語），這完全失去了它的本意。王文公（Wang Wengong，人名）見禪者（Chan Zhe，修行禪宗的人）多問韓退之（Han Tuizhi，人名）見大顛（Dadian，人名）之事，往往有人對王文公妄加談論。王文公嘆息禪者所說多是臆測之言，不問義理，所以招致誹謗很多。因此，有志於宗教的人，應當考證清楚，不可草率。

有僧人問我：『轉八識成四智』（Zhuan ba shi cheng si zhi，佛教術語，轉化八識為四智），從前的宗師（Zongshi，對佛教高僧的尊稱）頗有解釋其義理的嗎？』我說：『曹溪（Caoxi，地名，指六祖慧能）有偈語最為詳細，說：『大圓鏡智性清凈』（Dayuan jing zhi xing qingjing，佛教術語），『平等性智心無病』（Pingdeng xing zhi xin wu bing，佛教術語），『妙觀察智見非功』（Miaoguan cha zhi jian fei gong，佛教術語），『成所作智同圓鏡』（Cheng suo zuo zhi tong yuan jing，佛教術語）。五八六七果因轉（Wu ba liu qi guo yin zhuan，佛教術語），但轉其名無實性（Dan zhuan qi ming wu shixing，佛教術語）。若於轉處不留情（Ruo yu zhuan chu bu liuqing，佛教術語），繁興永處那伽定（Fanxing yong chu Najia ding，佛教術語）。』以五識第八親相分（Yi wu shi di ba qin xiang fen，佛教術語），故曰：『成所作智同圓鏡』。是皆果上方轉（Shi jie guo shang fang zhuan，佛教術語）。第六第七無別體（Di liu di qi wu bie ti，佛教術語），故但能了知即性平等（Gu dan neng liaozhi ji xing pingdeng，佛教術語）。是皆因中轉也（Shi jie yin zhong zhuan ye，佛教術語）。』

英邵武（Ying Shaowu，人名）有開朗豁達的資質，大概是從上宗門（Zongmen，佛教宗派）的得力助手。曾經寄居云居山（Yunju Shan，山名），閉門不出，不與人交往，輕視天下，認為沒有人能合他的心意。他說：『我將老死在這座山裡。』偶然夜裡讀李長者（Li Zhangzhe，人名）的《十明論》（Shi Ming Lun，佛教典籍），因此大悟。過了很久，夜裡經行，聽到兩個僧人舉老黃龍（Laohuanglong，人名）『佛手驢腳』（Foshou lüjiao，禪宗公案）的因緣，覺得奇怪，就去問他們：『南公（Nan Gong，人名）現在住在哪裡？』他們回答說：『在黃檗山（Huangbo Shan，山名）。』黎明就直接去拜訪南公，一見面交談，（英邵武）自認為不如他。又去拜見翠嵓真（Cuiyan Zhen，人名），剛進入房間，翠嵓真就問：『女子出定，意旨如何？』（Nüzi chu ding, yizhi ruhe?，禪宗用語）英邵武伸手去摸他的膝蓋就離開了。翠嵓真笑著說：『賣匙箸客未在。』（Mai chizhu ke wei zai，禪宗用語）翠嵓真從此知道他機智善辯，擺脫了舊的窠臼，大大地稱讚他。於是一時學者都宗奉他。

【English Translation】 English version: Praising Dongshan's (a person's name) saying of 'Three pounds of flax' (Ma Sanjin, a Zen koan), it reminds one of Lu Daifu (a person's name) of Changqing (a person's name). He understood the principle of 'Should one cry or should one not cry?' (He ku bu he ku, a Zen term). This is quoting Changqing's words. Changqing cried upon hearing Lu Daifu's words, and then asked everyone, 'Tell me, should one cry or should one not cry?' (Qiedao he ku bu he ku?, a Zen term) This matter is recorded in the Chuandeng Lu (Transmission of the Lamp, a Buddhist text). But the ignorant easily say, 'Should one laugh or should one not cry?' (He xiao bu he ku, a Zen term), which completely misses its original meaning. Wang Wengong (a person's name) saw that Zen practitioners (Chan Zhe, people who practice Zen Buddhism) often asked about Han Tuizhi's (a person's name) meeting with Dadian (a person's name), and often some people would talk nonsense to Wang Wengong about it. Wang Wengong lamented that what the Zen practitioners said was mostly conjecture, without asking about the meaning and principles, so it attracted much slander. Therefore, those who aspire to religion should examine it carefully and not be careless.

A monk asked me, 'The transformation of the Eight Consciousnesses into the Four Wisdoms' (Zhuan ba shi cheng si zhi, a Buddhist term, transforming the eight consciousnesses into the four wisdoms), have the former masters (Zongshi, a respectful term for high-ranking Buddhist monks) explained its meaning in detail?' I said, 'Caoxi (a place name, referring to the Sixth Patriarch Huineng) has a verse that is most detailed, saying: 'The Great Perfect Mirror Wisdom is pure in nature' (Dayuan jing zhi xing qingjing, a Buddhist term), 'The Wisdom of Equality has no sickness in the mind' (Pingdeng xing zhi xin wu bing, a Buddhist term), 'The Wisdom of Wonderful Observation sees without effort' (Miaoguan cha zhi jian fei gong, a Buddhist term), 'The Wisdom of Accomplishing Actions is like a round mirror' (Cheng suo zuo zhi tong yuan jing, a Buddhist term). The fifth, eighth, sixth, and seventh [consciousnesses] transform from effect to cause (Wu ba liu qi guo yin zhuan, a Buddhist term), but only the names are transformed, without substantial nature (Dan zhuan qi ming wu shixing, a Buddhist term). If one does not dwell on the place of transformation (Ruo yu zhuan chu bu liuqing, a Buddhist term), then abundant activity will eternally abide in the Naga Samadhi (Fanxing yong chu Najia ding, a Buddhist term).' Because the fifth and eighth [consciousnesses] are intimately related to the objective world (Yi wu shi di ba qin xiang fen, a Buddhist term), it is said: 'The Wisdom of Accomplishing Actions is like a round mirror.' These are all transformations from the effect side. The sixth and seventh [consciousnesses] have no separate substance (Di liu di qi wu bie ti, a Buddhist term), so they can only realize that their nature is equal (Gu dan neng liaozhi ji xing pingdeng, a Buddhist term). These are all transformations within the cause.' (Shi jie yin zhong zhuan ye, a Buddhist term).

Ying Shaowu (a person's name) had a bright and open-minded disposition, and was probably a capable assistant of the upper sect (Zongmen, a Buddhist sect). He once stayed at Yunju Mountain (Yunju Shan, a mountain name), closed his door and did not interact with people, looking down on the world, thinking that no one could meet his expectations. He said, 'I will grow old and die in this mountain.' One night, he happened to read Li Zhangzhe's (a person's name) Tenfold Illumination Treatise (Shi Ming Lun, a Buddhist text), and thus had a great enlightenment. After a long time, while walking at night, he heard two monks discussing the story of Old Huanglong's (Laohuanglong, a person's name) 'Buddha's hand and donkey's leg' (Foshou lüjiao, a Zen koan), and he found it strange, so he asked them, 'Where does Nan Gong (a person's name) live now?' They replied, 'At Huangbo Mountain (Huangbo Shan, a mountain name).' At dawn, he went directly to visit Nan Gong, and after talking with him, (Ying Shaowu) considered himself inferior to him. He also went to visit Cuiyan Zhen (a person's name), and as soon as he entered the room, Cuiyan Zhen asked, 'A woman emerges from samadhi, what is the meaning?' (Nüzi chu ding, yizhi ruhe?, a Zen term) Ying Shaowu reached out and touched his knee and left. Cuiyan Zhen smiled and said, 'The seller of spoons and chopsticks is not here.' (Mai chizhu ke wei zai, a Zen term) From then on, Cuiyan Zhen knew that he was witty and eloquent, breaking free from the old conventions, and greatly praised him. As a result, scholars at the time all followed him.

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。晚。首眾僧于圓通。南公見僧自廬山來。必問。曾依覲英首座否。有不識者。則曰。汝行腳到廬山。不識英首座。是寶山徒手之說也。南公在世。不肯開法。南公化去。師曰。大法捨我其誰能荷之耶。遂出世住泐潭。有偈語甚多。今止記其三首。可以想見其為人。曰。石門路險鐵關牢。舉目重重萬仞高。無角鐵牛沖得破。毗盧海內鼓波濤。又曰。萬煅爐中鐵蒺黎。直須高價莫饒伊。橫來豎去呵呵笑。一任旁人鼓是非。又曰。十方齊現一毫端。華藏重重帝網寒。珍重善財何處去。清宵風撼碧瑯玕。

達觀禪師嘗竊笑禪者不問義理。如宗門有四種藏鋒。初曰就理。次曰就事。至於理事俱藏。則曰入就。俱不涉理事。則曰出就。彼不視字畫輒易就理。作袖裡易出就。作出袖易入就。作入袖就事不可易也。則孤令之。今德山四家錄所載具存。使晚生末學疑長老袖中必有一物出入往來。大可笑也。晦堂老人見禪者汗漫。則笑曰。彼出家便依誦八陽經者為師矣。其見聞必有淵源。

南院和尚曰。問在答處。答在問處。夾山曰。明中抽橫骨。暗中坐舌頭。上座玄旨是老僧舌頭。老僧玄旨是上座舌頭。又曰。坐卻舌頭。別生見解。參他活意。不參死意。達觀曰。才涉唇吻。便落意思。並是死門。故非活路。直饒透脫。猶

【現代漢語翻譯】 現代漢語譯本： 晚年時，首座眾僧在圓通寺。南公見到有僧人從廬山來，必定會問：『你曾拜見過英首座嗎？』如有不認識的，南公就會說：『你行腳到了廬山，卻不認識英首座，這就像到了寶山卻空手而歸一樣啊。』南公在世時，不肯開壇講法。南公圓寂后，禪師說：『弘揚大法捨我其誰呢？』於是出世住持泐潭寺。禪師有很多偈語，現在只記錄其中的三首，可以從中想見他的人品。一首是：『石門路途險峻鐵關堅固，舉目望去重重疊疊萬仞之高。無角的鐵牛能夠衝破它，在毗盧海（Vairocana，光明遍照）內掀起波濤。』另一首是：『千錘百煉爐中的鐵蒺藜，必須索要高價不要輕易給予。橫來豎去我只是呵呵一笑，任憑旁人議論是非。』還有一首是：『十方世界同時顯現在一根毫毛的尖端，華藏世界（Avataṃsaka，重重無盡的世界）重重疊疊帝網寒冷。珍重啊善財童子你往哪裡去？清冷的夜晚風搖動著碧綠的瑯玕。』 達觀禪師曾經暗自嘲笑那些禪者不探究義理。宗門有四種藏鋒之說：最初是就理藏鋒，其次是就事藏鋒，至於理事都藏起來，就叫做入就，如果都不涉及理事，就叫做超出。那些人不看文字就輕易地將『就理』理解為『袖裡』，將『出就』理解為『作出袖』，將『入就』理解為『作入袖』，認為『就事』是不可改變的，於是就孤立地看待這些概念。現在《德山四家錄》所記載的都還存在，使得後來的學人懷疑長老的袖子里一定有什麼東西可以出入往來，真是可笑啊。晦堂老人見到禪者漫無邊際，就笑著說：『他們出家后就以誦讀《八陽經》的人為師了。』他們的見聞一定有淵源。 南院和尚說：『問題存在於回答之中，回答存在於問題之中。』夾山禪師說：『在明處抽出橫骨，在暗處坐斷舌頭。上座你的玄妙旨意就是老僧的舌頭，老僧的玄妙旨意就是上座你的舌頭。』又說：『坐斷舌頭，另生見解。參究活潑的意旨，不要參究死板的意旨。』達觀禪師說：『只要一涉及唇舌，就落入了思慮，全部都是死路，所以不是活路。即使能夠透脫，仍然……』

【English Translation】 English version: Late in his life, the assembly of senior monks was at Yuantong Monastery. Whenever Nan Gong saw a monk coming from Mount Lu, he would invariably ask: 'Have you paid respects to Chief Seat Ying?' If someone didn't recognize him, Nan Gong would say: 'You traveled to Mount Lu and yet don't know Chief Seat Ying; it's like entering a mountain of treasures and returning empty-handed.' While Nan Gong was alive, he refused to open a Dharma assembly. After Nan Gong passed away, the Master said: 'Who but I can shoulder the burden of propagating the Great Dharma?' Thereupon, he left the secular world and resided at Letan Monastery. The Master had many gathas (verses), but now only three are recorded, from which one can imagine his character. One says: 'The Stone Gate road is treacherous, the iron gate is firm, raising one's eyes, layer upon layer, ten thousand fathoms high. The hornless iron ox can break through it, stirring up waves within the Vairocana (光明遍照) sea.' Another says: 'The iron tribulus caltrops in the furnace of a thousand refinements, one must demand a high price, do not easily give it away. Coming horizontally, going vertically, I just laugh heartily, letting others discuss right and wrong.' Still another says: 'The ten directions simultaneously appear on the tip of a single hair, the Avataṃsaka (重重無盡的世界) world, layer upon layer, the net of帝釋天 (Indra) is cold. Cherish it, where are you going, Sudhana (善財童子)? In the clear night, the wind shakes the green bamboo.' Chan Master Daguan once secretly laughed at those Chan practitioners who didn't investigate the meaning of the principles. The Zen school has four kinds of concealing sharpness: the first is concealing sharpness in accordance with principle, the second is concealing sharpness in accordance with phenomena. As for both principle and phenomena being concealed, it is called 'entering into concealment.' If neither principle nor phenomena are involved, it is called 'exceeding concealment.' Those people, without looking at the words, easily interpret 'in accordance with principle' as 'in the sleeve,' interpret 'exceeding concealment' as 'making it out of the sleeve,' interpret 'entering into concealment' as 'making it into the sleeve,' and consider 'in accordance with phenomena' as unchangeable, thus isolating these concepts. Now, what is recorded in the Deshan Four Families Records still exists, causing later students to suspect that the elder's sleeve must have something that can go in and out, which is truly laughable. Elder Huitang, seeing Chan practitioners wandering aimlessly, would laugh and say: 'They leave home and take those who recite the Eight-Yang Sutra as their teachers.' Their knowledge and experience must have a source. Monk Nanyuan said: 'The question exists in the answer, and the answer exists in the question.' Chan Master Jiashan said: 'In the clear, extract the horizontal bone; in the dark, sever the tongue.' Your profound meaning, venerable monk, is this old monk's tongue; this old monk's profound meaning is your tongue, venerable monk.' He also said: 'Sever the tongue and generate a different understanding. Investigate the living meaning, do not investigate the dead meaning.' Chan Master Daguan said: 'As soon as it involves the lips and tongue, it falls into thought, all of which are dead ends, so it is not a living path. Even if one can break through, still...'

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在沉淪。予嘗怪洞山．臨濟提倡旨歸多相同。蓋得前聖為物法式之大要。楞嚴曰。此方真教體。清凈在音聞。故舊說多言達磨乃觀音應身。指楞伽可以印心。則其旨蓋嘗曰佛語心為宗故也。又曰南嶽讓公亦觀音應身。味其意。若非茍然者也。

有僧謂予曰。如古人問。大修行人還落因果也無。或答曰。不落。或答曰。不昧。問。如何是大悲千手眼。或答曰。通身是。有聞之者則曰。我則不然。曰。遍身是。或問如何是佛。或答曰。臭肉等來蠅。有聞之者曰。我則不然。破驢脊上足蒼蠅。或問。擬借一問以為影草時如何。或答曰。何必。有聞之者曰。何不道個不必。如諸老宿所示。何以分其優劣。得達其旨。於法無礙。謂一切語言無用揀擇。信手拈來也耶。則彼皆輕重問答。錙銖而較之。謂臨機直須別辨也耶。則彼之理致具在。若無可同異者。此吾所嘗疑不能釋也。予曰。我不解子之疑。然聞世尊在日。有比丘根鈍。無多聞性。佛令誦苕帚二字。日夕誦之。言苕則已忘帚。言帚則又忘苕。每自克責。繫念不休。忽能言曰苕帚。於此大悟。得無礙辯才。子能如誦苕者。當見先德大慈悲故。為物之心。僧詟應而去。

法昌倚遇禪師。北禪賢公之子。住山三十年。刀耕火種。衲子過門必勘詰之。英邵武．聖上座皆

【現代漢語翻譯】 現代漢語譯本： 在沉淪。我曾經奇怪洞山（生卒年不詳）、臨濟（？-867）提倡的宗旨歸宿大多相同，大概是得到了前代聖人作為行爲準則的大要。《楞嚴經》說：『此方真正的教體，清凈在於音聞。』所以舊時傳說大多說達摩（約活動於5-6世紀）是觀音（佛教菩薩名）應身，指出《楞伽經》可以印心，那麼它的宗旨大概曾經說過佛語以心為根本的緣故。又說南嶽讓（677-744）公也是觀音應身，體會他的意思，如果不是隨便說說而已。

有僧人對我說：『像古人問，大修行人還落入因果嗎？有人回答說：『不落』，有人回答說：『不昧』。問：『如何是大悲千手眼（觀音菩薩的別稱）？』有人回答說：『通身是』。有聽到的人就說：『我卻不這樣認為』，說：『遍身是』。或者問如何是佛？有人回答說：『臭肉等來蠅』，有聽到的人說：『我卻不這樣認為』，破驢脊上足蒼蠅。或者問：『打算借一問作為影草時如何？』有人回答說：『何必』，有聽到的人說：『為什麼不說個不必』。像各位老宿所示，用什麼來區分他們的優劣，達到他們的宗旨，於法沒有障礙，說一切語言不用選擇，信手拈來也可以嗎？那麼他們都輕重問答，錙銖必較。說臨機直須別辨嗎？那麼他們的理致都具備在那裡，如果無可同異，這是我曾經疑惑不能解釋的。』我說：『我不理解你的疑惑。然而聽說世尊在世的時候，有比丘根器遲鈍，沒有多聞的才能，佛讓他誦『苕帚』二字，日夜誦讀它，說『苕』就已經忘記『帚』，說『帚』則又忘記『苕』，每每自我責備，繫念不休，忽然能說『苕帚』，於此大悟，得到無礙辯才。你如果能像誦『苕』的人，應當見到先德大慈悲的緣故，為眾生的心。』僧人驚懼應答而去。

法昌倚遇禪師，是北禪賢公的兒子，住在山裡三十年，刀耕火種，衲子過門必定盤問他，英邵武、聖上座都。

【English Translation】 English version: Sinking into the cycle of rebirth. I have often wondered why the tenets advocated by Dongshan (dates unknown) and Linji (?-867) are mostly the same. It is probably because they have grasped the essentials of the methods of the former sages. The Shurangama Sutra says: 'The true teaching of this land lies in the purity of sound and hearing.' Therefore, old legends mostly say that Bodhidharma (approximately active in the 5th-6th centuries) is the incarnation of Avalokiteśvara (a Buddhist bodhisattva), pointing out that the Laṅkāvatāra Sūtra can 'seal the mind,' so its tenet probably once said that the Buddha's words take the mind as their foundation. It is also said that Nanyue Rang (677-744) was also an incarnation of Avalokiteśvara. Understanding his meaning, it is not just casual talk.

A monk said to me: 'Like the ancients asked, do great practitioners still fall into karma? Some answer: 'Do not fall,' some answer: 'Do not ignore.' Asked: 'What is the thousand-hand and thousand-eye of great compassion (another name for Avalokiteśvara)?' Some answer: 'The whole body is.' Some who hear it say: 'I don't think so,' saying: 'The whole body is.' Or ask what is Buddha? Some answer: 'Stinky meat attracts flies,' some who hear it say: 'I don't think so,' flies on the back of a broken donkey. Or ask: 'What if you plan to borrow a question as a shadow draft?' Some answer: 'Why bother,' some who hear it say: 'Why not say no need.' Like the old monks showed, what to use to distinguish their merits, to achieve their purpose, there is no obstacle to the law, saying that all languages do not need to choose, can you pick it up at will? Then they all weigh the questions and answers, and compare them carefully. Saying that you must distinguish between them on the spot? Then their reasons are all there, if there is no difference, this is what I have always doubted and cannot explain.' I said: 'I don't understand your doubts. However, I heard that when the World Honored One was alive, there was a bhikkhu who was dull and had no talent for hearing, the Buddha asked him to recite the two words 'broom,' reciting it day and night, saying 'broom' has forgotten 'broom,' saying 'broom' has forgotten 'broom,' often self-blame, thinking constantly, suddenly can say 'broom,' at this great enlightenment, get unhindered eloquence. If you can be like the person who recites 'broom,' you should see the great compassion of the former virtues, for the sake of all beings.' The monk was frightened and answered and left.

Chan Master Fachang Yiyu, the son of Beichan Xian Gong, lived in the mountains for thirty years, farming with knives and burning seeds, and the monks who passed by must question him, Ying Shaowu, and the Holy Seat.

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黃龍高弟。與之友善。多法句遍叢林。晦堂老人嘗過之。問曰。承聞和尚近日造草堂。畢工否。曰。已畢工。又問曰。幾工可成。曰。止用數百工。遇恚曰。大好草堂。晦堂拊手笑曰。且要天下人疑著。臨終時。使人要徐德佔。德佔偕靈源禪師馳往。至則方坐寢室。以院事什物付監寺曰。吾自住此至今日。以護惜常住故。每自蒞之。今行矣。汝輩著精彩。言畢。舉手中杖子曰。且道這個付與阿誰。眾無對者。擲于地。投床枕臂而化。

首山和尚嘗作傳法綱要偈曰。咄咄拙郎君。機妙無人識。打破鳳林關。穿靴水上立。咄咄巧女兒。停梭不解織。貪看鬥雞人。水牛也不識。汾陽無德禪師註釋之。然學者猶莫曉。則知古人神悟穎脫之資。今人不可企及遠甚。予嘗嗟誦之。淳化三年十二月五日。謂眾曰。老僧今年六十七。老病相依且過日。今年記取明年事。明年記著今年日。至明年。時皆無爽。復謂眾曰。白銀世界金色身。情與無情共一真。明暗盡時俱不照。日輪午後示全身。日午安坐而化。

大般若經曰。諸天子竊作是念。諸藥叉等言辭咒句。雖復隱密而當可知。尊者善現於此般若波羅蜜多。雖以種種言辭顯示。而我等輩竟不能解。善現知彼心之所念。便告之言。汝等天子於我所說不能解耶。諸天子言。如是

【現代漢語翻譯】 現代漢語譯本：黃龍慧南禪師的高足弟子，與他交好。他精通許多佛法語句，傳遍叢林。晦堂祖心禪師曾經拜訪他，問道：『聽說和尚您近日建造草堂，完工了嗎？』他回答：『已經完工。』又問：『用了多少工時才完成？』他回答：『只用了幾百工。』晦堂祖心禪師聽後生氣地說：『好大的草堂！』晦堂祖心禪師拍手笑著說：『且要讓天下人疑惑。』臨終時，他派人去請徐德佔。徐德佔與靈源禪師一同趕去。到達時，他正坐在寢室裡。他將寺院事務和物品交給監寺，說：『我自從住在這裡直到今天，爲了愛護常住的財產，每次都親自管理。現在我要走了，你們要盡心盡力。』說完，舉起手中的枴杖說：『且說這個要交給誰？』眾人沒有回答。他將枴杖扔在地上，倒在床上枕著手臂圓寂了。 首山省念和尚曾經作了一首《傳法綱要偈》：『咄咄拙郎君，機妙無人識。打破鳳林關（地名），穿靴水上立。咄咄巧女兒，停梭不解織。貪看鬥雞人，水牛也不識。』汾陽善昭禪師註釋了這首偈，然而學者們仍然不明白。由此可知古人神悟穎脫的資質，今人是無法企及的。我曾經感嘆誦讀這首偈。淳化三年（992年）十二月五日，他對眾人說：『老僧今年六十七歲，老病相依且過日子。今年記住明年事，明年記著今年日。』到了第二年，時間都沒有差錯。他又對眾人說：『白銀世界金色身，情與無情共一真。明暗盡時俱不照，日輪午後示全身。』當天中午安然圓寂。 《大般若經》中說：諸天子暗自思忖：諸藥叉（夜叉，一種鬼神）等的言辭咒句，即使隱秘也應當可以知曉。尊者善現（須菩提，佛陀的弟子）用種種言辭顯示這般若波羅蜜多（智慧到彼岸），而我們卻不能理解。善現知道他們心中的想法，便告訴他們說：『你們這些天子不能理解我所說的嗎？』諸天子回答說：『是的。』

【English Translation】 English version: Huanglong's (Huanglong Huinan, a Chan Buddhist monk) highly accomplished disciple was on friendly terms with him. He was well-versed in many Dharma phrases, which spread throughout the monasteries. Huitang Laoren (Huitang Zuxin, a Chan Buddhist monk) once visited him and asked, 'I heard that you recently built a hermitage, has it been completed?' He replied, 'It has been completed.' He then asked, 'How many workdays did it take to complete?' He replied, 'It only took several hundred workdays.' Huitang Laoren said angrily, 'What a grand hermitage!' Huitang Laoren clapped his hands and laughed, saying, 'It will surely cause the world to be puzzled.' When he was about to pass away, he sent someone to summon Xu Dezhan. Xu Dezhan and Zen Master Lingyuan rushed to him. When they arrived, he was sitting in his room. He handed over the affairs and belongings of the monastery to the supervisor, saying, 'Since I came to live here until today, I have personally managed everything to protect the property of the monastery. Now I am leaving, you must do your best.' After speaking, he raised the staff in his hand and said, 'Tell me, who should this be given to?' No one answered. He threw the staff on the ground, lay down on the bed, rested his arm on the pillow, and passed away. Zen Master Shoushan (Shoushan Shengnian, a Chan Buddhist monk) once composed a 'Summary of Dharma Transmission Gatha': 'Duddu, clumsy young man, no one recognizes his subtle skill. Break through Fenglin Pass (a place name), stand on the water wearing boots. Duddu, skillful young woman, stops the shuttle and cannot weave. Greedily watching the cockfight, she doesn't even recognize the water buffalo.' Zen Master Fenyang Shanzhao (Fenyang Shanzhao, a Chan Buddhist monk) annotated this gatha, but scholars still did not understand it. From this, we can see that the spiritual insight and quick wit of the ancients are far beyond the reach of people today. I once sighed and recited this gatha. On the fifth day of the twelfth month of Chunhua three (992 AD), he said to the assembly, 'This old monk is sixty-seven years old this year, relying on old age and illness to pass the days. Remember this year's affairs for next year, and remember this year's days for next year.' The following year, the timing was exactly as he had predicted. He then said to the assembly, 'A silver world, a golden body, sentient and insentient share the same truth. When light and darkness end, nothing is illuminated, the sun shows its whole body after noon.' He passed away peacefully sitting at noon. The Great Perfection of Wisdom Sutra says: The devas (gods) secretly thought: The words and mantras of the yakshas (yakshas, a type of demon) , even if hidden, should be knowable. The Venerable Subhuti (Subhuti, a disciple of the Buddha) uses various words to reveal this Prajnaparamita (Perfection of Wisdom), but we cannot understand it. Subhuti knew what they were thinking and said to them, 'Can't you devas understand what I am saying?' The devas replied, 'Yes, we cannot.'

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。如是。具壽善現復告言。我曾於此不說一字。汝亦不聞。當何所解。何以故。甚深般若波羅蜜多文字言說皆遠離故。由於此中說者．聽者及能解者皆不可得。一切如來應正等覺所證無上正等菩提。其相甚深亦復如是。曹溪大師將入滅。方敢全提此令者。知大乘種性純熟故。僧問歸新州意旨。乃曰。葉落歸根。來時無口。至江西馬祖．南嶽石頭則大振耀之。故號石頭為真吼。馬祖為全提。其機鋒如大火聚。擬之則死。學者乃欲以意思解。不亦誤哉。

嵩明教每嘆沙門高尚。大聖慈蔭之力也。而晚世紛紛者。自卑賤之。其見天子。無稱臣禮。臣之為言。公卿士大夫之職不當僭越。取而有之。唐令瑫暗識。首壞其端。歷世因之不疑。彼山林野逸之人。天子猶不得臣之。況沙門乎。故其進正宗記之表。皆首尾言臣某。以存故事。至其間。當自敘。則亦止稱名而已。當時公卿閱之。重其高識。予昔游湘中。見沙門作道場。至召南嶽帝君。則屈躬唱曰。臣僧某。此又何也。

予頃游京淮．東吳間。法席至盛。然主法者太謙。以壞先德之式。如前輩升堂。攝衣定。侍者問訊退。然後大眾致敬。側立肅聽。以重法故。于主法者何有哉。今則不然。長老登座拱立。以遲大眾立定乃敢坐。獨江西叢林古格不易。然予以今日事

【現代漢語翻譯】 現代漢語譯本： 『如是。具壽善現又說道：『我曾在這裡沒有說過一個字，你也沒有聽聞到。你將如何理解呢？』為什麼呢？因為甚深的般若波羅蜜多遠離文字言說。因為在這裡，說法者、聽法者以及能夠理解的人都是不可得的。一切如來應正等覺所證悟的無上正等菩提，它的相狀也是如此深奧。曹溪大師（六祖慧能大師）將要入滅時，才敢完全提點這個道理，因為他知道大乘的根性已經成熟了。有僧人問歸新州（慧能大師的故鄉）的意旨，慧能大師說：『葉落歸根。來時無口。』到了江西馬祖（道一禪師）、南嶽石頭（希遷禪師）那裡，才大大地發揚光大這個道理。所以稱石頭為真吼，馬祖為全提。他們的機鋒就像巨大的火堆，想要靠近就會被燒死。學者想要用意思去理解，不是很錯誤嗎？』

嵩明教（不詳）常常讚歎沙門的高尚，是大聖慈悲蔭庇的力量啊。而晚世那些紛紛擾擾的人，是自己貶低了自己。他們覲見天子，沒有稱臣的禮節。臣這個說法，是公卿士大夫的職分，不應該僭越。唐令瑫（不詳）暗中認識到這一點，首先破壞了這個規矩。歷代沿用這個規矩而不懷疑。那些山林隱逸的人，天子尚且不能把他們當作臣子，更何況是沙門呢？所以他們進獻《正宗記》（不詳）的表章，都是從頭到尾都說『臣某』，以儲存舊例。到了其中，應該自己敘述的時候，也只是稱呼自己的名字而已。當時的公卿閱讀了這些表章，都看重他的高尚見識。我以前遊歷湘中，看到沙門做法事，到了召請南嶽帝君的時候，就彎著腰唱道：『臣僧某』，這又是為什麼呢？

我近來遊歷京淮、東吳一帶，佛法非常興盛。然而主持法會的人太謙卑了，破壞了先德的規矩。比如前輩升座說法，整理好衣服，侍者問訊退下，然後大眾致敬，側身肅立聽法，這是爲了尊重佛法。對於主持法會的人又有什麼好處呢？現在則不是這樣。長老登上座位，拱手站立，等待大眾站定才敢坐下。只有江西叢林的古老規矩沒有改變。然而我認為今天的事情...

【English Translation】 English version: 『Thus it is.』 The venerable Subhuti further said, 『I have not spoken a single word here, nor have you heard anything. How will you understand this?』 Why? Because the profound Prajna Paramita (Perfection of Wisdom) is far removed from words and speech. Because here, the speaker, the listener, and the one who understands are all unattainable. The unsurpassed perfect enlightenment attained by all Tathagatas (Thus Come Ones), Arhats (Worthy Ones), Samyak-sambuddhas (Perfectly Enlightened Ones), its form is also so profound. Only when Master Cao Xi (Huineng, the Sixth Patriarch) was about to enter Nirvana (final liberation) did he dare to fully reveal this teaching, because he knew that the Mahayana (Great Vehicle) nature was ripe. A monk asked about the meaning of returning to Xinzhou (Huineng's hometown), and Huineng said, 『Leaves fall and return to their roots. When coming, there is no mouth.』 When it came to Jiangxi Mazu (Daoyi) and Nanyue Shitou (Xiqian), they greatly promoted this teaching. Therefore, Shitou is called the True Roar, and Mazu is called the Complete Revelation. Their sharp wit is like a great fire, approaching it means death. Scholars want to understand it with their minds, is that not a mistake?』

Song Mingjiao (unknown) often praised the nobility of the Shramanas (monastics), which is due to the power of the Great Sage's compassionate protection. But those who are chaotic in later generations debase themselves. When they meet the Son of Heaven (Emperor), they do not observe the etiquette of calling themselves 『臣』 (chen, subject). The term 『臣』 (chen) is the duty of dukes, ministers, and high officials, and should not be presumptuously assumed. Tang Lingtao (unknown) secretly recognized this and first broke this rule. Generations have followed this without doubt. Even those hermits in the mountains and forests cannot be treated as subjects by the Son of Heaven, let alone Shramanas? Therefore, when they presented the memorial of the Zhengzong Ji (Records of the Orthodox Lineage) (unknown), they all said 『臣某』 (chen mou, your subject so-and-so) from beginning to end to preserve the old custom. When it came to the part where they should describe themselves, they only mentioned their names. The dukes and ministers of the time read these memorials and valued his noble understanding. I once traveled in Xiangzhong and saw Shramanas performing rituals. When it came to summoning the Emperor of Nanyue, they bowed and chanted, 『臣僧某』 (chen seng mou, your subject monk so-and-so). Why is this so?

I recently traveled between Jinghuai and Dongwu, where the Dharma assemblies were very prosperous. However, the Dharma masters were too humble, which undermined the traditions of the past. For example, when a senior monk ascended the Dharma seat, he would arrange his robes, and the attendant would ask for instructions and then withdraw. Then the assembly would pay respects, stand respectfully, and listen attentively. This was to respect the Dharma. What benefit was there for the Dharma master? Now it is not like this. The elder ascends the seat, stands with hands clasped, and waits for the assembly to stand still before daring to sit down. Only the ancient traditions of the Jiangxi monasteries have not changed. However, I think today's affairs...

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勢觀之。恐他日有甚於京淮．東吳也。

仁宗皇帝與大覺禪師為法喜游。和宸詞句甚多。然皆軌跡上語。初不敢出新奇宏妙之言。至觀其平日所作。則驚絕之句甚伙。世疑其為瓦注。非也。昔宋文帝以鮑明遠為中書舍人。文帝好文章。自謂人莫及。明遠識其旨。故為文多鄙言。世謂其才盡。實不然也。大覺身世兩忘。非明遠委曲事君之比。而　仁宗皇帝生知道妙。涕唾詞章。決非宋文所能彷彿。然予知璉公之智深。而應機之法不得不爾也。

端師子者。東吳人。住西余山。初見弄師子者。遂悟入。因以彩素製爲皮色。或升堂見客則披之。遇雪。朝披以入城。小兒追逐嘩之。得錢悉以施飢寒者。歲以為常。誦法華經有功。湖人爭迎之。開經誦數句。則攜錢去。好歌漁父詞。月夜歌之徹旦。時有狂僧。號回頭和尚。鼓動流俗。士大夫亦安其妄。方與潤守呂公食肉。師徑趨至。指之曰。正當與么時。如何是佛。回頭窘無以對。師捶其頭。推倒而去。又有狂僧。號不託者。于秀州說法。聽者傾城。師搊住問。如何是佛。不託擬議。師趯之而去。師初開堂。俞秀老作䟽敘其事曰。推倒回頭。趯翻不託。七軸之蓮經未誦。一聲之漁父先聞。師聽僧官宣至此。以手揶揄曰。止。乃登座倡曰。本是瀟湘一釣客。自東自西自

【現代漢語翻譯】 現代漢語譯本：觀察當時的局勢，恐怕將來會有比京城、淮河流域和東吳地區更嚴重的局面出現。

仁宗皇帝（1010年-1063年）與大覺禪師一起做法喜之遊，創作了很多唱和的詩詞。然而，這些詩詞大多是應景之作，起初不敢寫出新奇宏大的言語。等到看到他平日所作的詩文，才發現其中驚艷絕倫的句子很多。世人懷疑他是敷衍了事，其實不是這樣。從前宋文帝（407年-453年）讓鮑照擔任中書舍人。文帝喜歡文章，自認為無人能及。鮑照明白他的心思，所以寫的文章多是淺俗的言語。世人認為他的才能用盡了，其實不是這樣。大覺禪師身世兩忘，不是鮑照委曲求全侍奉君主可以相比的。而仁宗皇帝天生知道妙理，他的言語文章，絕非宋文帝所能比擬。然而我知道璉公的智慧很深，而應機的說法不得不那樣。

端師子，是東吳人，住在西余山。他最初看到耍獅子的人，於是頓悟。因此用彩色的布製作成獅子皮的樣子，有時升堂會客就披上它。遇到下雪，早上披著它進城，小孩子追逐喧譁。他把得到的錢全部用來施捨給飢寒的人，每年都這樣做。他誦讀《法華經》很有功德，湖州人爭相迎接他。他開始誦經，誦了幾句，就拿著錢離開了。他喜歡唱漁父詞，月夜裡唱到天亮。當時有個狂僧，號稱回頭和尚，蠱惑民眾，士大夫也安於他的荒謬言論。一次，他正與潤州太守呂公一起吃肉，端師子直接走上前，指著他說：『正在這個時候，什麼是佛？』回頭和尚窘迫得無話可說。端師子捶打他的頭，把他推倒就走了。又有狂僧，號稱不託，在秀州說法，聽眾傾城而出。端師子抓住他問：『什麼是佛？』不託想要思考，端師子踢了他一腳就走了。端師子最初開堂說法時，俞秀老寫疏文敘述這件事說：『推倒回頭，踢翻不託。七軸的《蓮經》還沒誦讀，一聲的漁父詞先聽到了。』端師子聽到僧官宣讀到這裡，用手揶揄地說：『停。』於是登上座位倡導說：『我本是瀟湘的一個釣客，從東到西，從南到北。』

English version: Observing the situation, I fear that in the future there will be situations even more serious than those in the capital, the Huai River region, and the Eastern Wu area.

Emperor Renzong (1010-1063 AD) and Zen Master Dajue made a Dharma-joy tour together, creating many matching poems. However, these poems were mostly situational, and at first they did not dare to write novel and grand words. When they saw the poems and essays he had written on weekdays, they found that there were many amazing sentences. The world suspects that he was perfunctory, but this is not the case. In the past, Emperor Wen of Song (407-453 AD) made Bao Zhao the Secretary of the Secretariat. Emperor Wen liked articles and thought that no one could match him. Bao Zhao understood his thoughts, so the articles he wrote were mostly vulgar words. The world thought that his talent was exhausted, but this was not the case. Zen Master Dajue forgot both his life and the world, which cannot be compared to Bao Zhao's compromising service to the monarch. And Emperor Renzong was born knowing the wonderful principles, and his words and articles were by no means comparable to Emperor Wen of Song. However, I know that Lian Gong's wisdom is very deep, and the expedient way of speaking had to be like that.

Master Duan Shi was from Eastern Wu and lived in Xiyu Mountain. He first saw a lion dancer and then had a sudden enlightenment. Therefore, he made a lion skin out of colored cloth, and sometimes he would put it on when he went to the hall to meet guests. When it snowed, he would put it on in the morning and enter the city, and the children would chase and make noise. He used all the money he got to give to the hungry and cold, and he did this every year. He had merit in reciting the Lotus Sutra, and the people of Huzhou competed to welcome him. He began to recite the sutra, recited a few sentences, and then left with the money. He liked to sing fisherman's songs, singing until dawn on moonlit nights. At that time, there was a crazy monk, known as the 'Turning Head Monk', who bewitched the people, and the scholar-officials were also content with his absurd remarks. Once, he was eating meat with Lu Gong, the governor of Runzhou, when Master Duan Shi walked directly up to him, pointed at him and said, 'At this very moment, what is Buddha?' The Turning Head Monk was embarrassed and speechless. Master Duan Shi beat him on the head, pushed him down and left. There was also a crazy monk, known as 'Bu Tuo', who was preaching in Xiuzhou, and the audience poured out of the city. Master Duan Shi grabbed him and asked, 'What is Buddha?' Bu Tuo wanted to think, Master Duan Shi kicked him and left. When Master Duan Shi first opened the hall to preach, Yu Xiulao wrote a memorial describing the event, saying: 'Pushed down the Turning Head, kicked over Bu Tuo. The seven scrolls of the Lotus Sutra have not yet been recited, and the sound of the fisherman's song is heard first.' When Master Duan Shi heard the monastic official read this, he teased with his hand and said, 'Stop.' Then he ascended the seat and advocated: 'I am originally a fisherman from Xiaoxiang, from east to west, from south to north.'

【English Translation】 Modern Chinese translation: Observing the situation at the time, I am afraid that in the future there will be more serious situations than those in the capital, the Huai River basin, and the Eastern Wu region.

Emperor Renzong (1010-1063 AD) and Zen Master Dajue made a Dharma-joy tour together, creating many matching poems. However, these poems were mostly situational, and at first they did not dare to write novel and grand words. When they saw the poems and essays he had written on weekdays, they found that there were many amazing sentences. The world suspects that he was perfunctory, but this is not the case. In the past, Emperor Wen of Song (407-453 AD) made Bao Zhao the Secretary of the Secretariat. Emperor Wen liked articles and thought that no one could match him. Bao Zhao understood his thoughts, so the articles he wrote were mostly vulgar words. The world thought that his talent was exhausted, but this was not the case. Zen Master Dajue forgot both his life and the world, which cannot be compared to Bao Zhao's compromising service to the monarch. And Emperor Renzong was born knowing the wonderful principles, and his words and articles were by no means comparable to Emperor Wen of Song. However, I know that Lian Gong's wisdom is very deep, and the expedient way of speaking had to be like that.

Master Duan Shi was from Eastern Wu and lived in Xiyu Mountain. He first saw a lion dancer and then had a sudden enlightenment. Therefore, he made a lion skin out of colored cloth, and sometimes he would put it on when he went to the hall to meet guests. When it snowed, he would put it on in the morning and enter the city, and the children would chase and make noise. He used all the money he got to give to the hungry and cold, and he did this every year. He had merit in reciting the Lotus Sutra, and the people of Huzhou competed to welcome him. He began to recite the sutra, recited a few sentences, and then left with the money. He liked to sing fisherman's songs, singing until dawn on moonlit nights. At that time, there was a crazy monk, known as the 'Turning Head Monk', who bewitched the people, and the scholar-officials were also content with his absurd remarks. Once, he was eating meat with Lu Gong, the governor of Runzhou, when Master Duan Shi walked directly up to him, pointed at him and said, 'At this very moment, what is Buddha?' The Turning Head Monk was embarrassed and speechless. Master Duan Shi beat him on the head, pushed him down and left. There was also a crazy monk, known as 'Bu Tuo', who was preaching in Xiuzhou, and the audience poured out of the city. Master Duan Shi grabbed him and asked, 'What is Buddha?' Bu Tuo wanted to think, Master Duan Shi kicked him and left. When Master Duan Shi first opened the hall to preach, Yu Xiulao wrote a memorial describing the event, saying: 'Pushed down the Turning Head, kicked over Bu Tuo. The seven scrolls of the Lotus Sutra have not yet been recited, and the sound of the fisherman's song is heard first.' When Master Duan Shi heard the monastic official read this, he teased with his hand and said, 'Stop.' Then he ascended the seat and advocated: 'I am originally a fisherman from Xiaoxiang, from east to west, from south to north.'

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南北。大眾雜然稱善。師顧視笑曰。我觀法王法。法王法如是。下座徑去。章子厚請師住墳寺。方對食。子厚言及之。師瞋目說偈曰。章惇章惇。請我看墳。我卻吃素。你卻吃葷。子厚為大笑。呂延安好坐禪。而子厚喜鍛。師作偈示之曰。呂公好坐禪。章公好學仙。徐六喻擔板。各自見一邊。圓照禪師方乞身慧林。南歸姑蘇。見師于丹陽。問曰。師非端師子耶。師曰。是。圓照戲之曰。汝村裡師子耳。師應聲曰。村裡師子村裡弄。眉毛與眼一齊動。開卻口。肚裡直儱侗。不愛人取奉。直饒弄到帝王宮。也是一場干打鬨。其意復戲圓照嘗應詔往都城故也。

大覺禪師昔居南嶽三生藏有年。叢林號璉三生。文學議論為時名公卿所敬畏。予嘗得其與孫莘老書。讀之。知其為天下奇才也。其略曰。妙道之意。聖人嘗寓之於易。至周衰。先王之法壞。禮義亡。然後奇言異術間出而亂俗。迨我釋迦入中土。醇以第一義示人。而始末設為慈悲以化眾生。亦所以趣時也。自生民以來。淳樸未散。則三皇之教簡而素。春也。及情竇日鑿。則五帝之教詳而文。夏也。時與世異。情隨日遷。故三王之教密而嚴。秋也。昔商周之誥誓。後世學者有所難曉。彼當時人民聽之而不違。則俗與今如何也。及其弊。而為秦漢也。則無所不至。而天

【現代漢語翻譯】 現代漢語譯本： 南北（沒有具體地點）。大眾紛紛稱讚說好。禪師環顧四周笑著說：『我看佛法的真諦，佛法的真諦就是這樣。』說完便離開了座位。章子厚邀請禪師住在墳寺。正對著吃飯的時候，子厚談及此事。禪師怒目圓睜，說了偈語：『章惇（章惇，人名）章惇（章惇，人名），請我看墳。我卻吃素，你卻吃葷。』子厚聽了大笑。呂延安喜歡坐禪，而子厚喜歡冶煉。禪師作偈語開示他們：『呂公（呂延安，人名）好坐禪，章公（章子厚，人名）好學仙。徐六喻（徐六喻，人名）擔板，各自見一邊。』圓照禪師正要辭別慧林寺，返回姑蘇，在丹陽見到禪師，問道：『您不是端師子（端師子，禪師法號）嗎？』禪師說：『是。』圓照戲弄他說：『你只是個村裡的師子罷了。』禪師應聲答道：『村裡師子村裡弄，眉毛與眼一齊動。開卻口，肚裡直儱侗。不愛人取奉。直饒弄到帝王宮，也是一場干打鬨。』他的意思是又在戲弄圓照曾經應詔前往都城這件事。

大覺禪師（大覺禪師，人名）過去住在南嶽三生藏多年，叢林中稱他為璉三生（璉三生，大覺禪師的別稱）。他的文學議論被當時的達官顯貴所敬畏。我曾經得到他寫給孫莘老（孫莘老，人名）的信，讀後，知道他是天下奇才。信中大略是說：『精妙的道理，聖人曾經寄託在《易經》中。到了周朝衰落的時候（約公元前770年），先王的法度敗壞，禮義淪喪，然後各種奇談怪論乘機出現擾亂社會風俗。等到我釋迦牟尼（釋迦牟尼，佛教創始人）來到中土，純粹用第一義諦來開示世人，並且始終以慈悲來教化眾生，這也是爲了適應時勢啊。自從有了人類以來，淳樸的風氣還沒有消散的時候，那麼三皇（三皇，中國神話中的三位帝王）的教化簡要而樸素，就像春天一樣。等到人們的情慾日益顯露，那麼五帝（五帝，中國神話中的五位帝王）的教化就詳細而有文采，就像夏天一樣。時代和社會不同，人情隨著時間而變化，所以三王（三王，夏禹、商湯、周文王）的教化周密而嚴厲，就像秋天一樣。過去商朝和周朝的誥命誓詞，後世的學者有些難以理解，可是當時的人民聽了卻不違背，那麼社會風俗和現在又怎麼能一樣呢？』等到它的弊端發展到了秦漢時期（公元前221年-公元220年），那就無所不至了，而天

【English Translation】 English version: North and South (no specific location). The crowd praised in unison, saying it was good. The Chan master looked around, smiled, and said, 'I observe the true essence of the Dharma King's Dharma; the Dharma King's Dharma is like this.' Having said that, he left his seat. Zhang Zihou invited the master to stay at the Fen Temple. While facing each other during a meal, Zihou mentioned this matter. The Chan master glared and spoke a verse: 'Zhang Dun (Zhang Dun, personal name), Zhang Dun (Zhang Dun, personal name), invites me to see the grave. I eat vegetarian, but you eat meat.' Zihou laughed loudly upon hearing this. Lü Yan'an enjoyed sitting in meditation, while Zihou enjoyed forging. The Chan master composed a verse to instruct them: 'Lord Lü (Lü Yan'an, personal name) enjoys sitting in meditation, Lord Zhang (Zhang Zihou, personal name) enjoys learning immortality. Xu Liuyu (Xu Liuyu, personal name) carries a plank, each sees one side.' Chan Master Yuanzhao was about to leave Huilin Temple to return to Gusu when he met the master in Danyang and asked, 'Are you not Master Duan (Master Duan, Chan master's Dharma name)?' The Chan master said, 'Yes.' Yuanzhao teased him, saying, 'You are just a village lion.' The Chan master responded, 'A village lion plays in the village, eyebrows and eyes move together. Open your mouth, and your belly is completely empty. I don't like people to offer me things. Even if you play all the way to the imperial palace, it's still a futile effort.' His meaning was also teasing Yuanzhao for having been summoned to the capital city before.

Chan Master Dajue (Chan Master Dajue, personal name) used to live in Nanyue Sanshengzang for many years. In the monastic community, he was known as Lian Sansheng (Lian Sansheng, another name for Chan Master Dajue). His literary arguments were respected by the high officials of the time. I once obtained a letter he wrote to Sun Xinlao (Sun Xinlao, personal name), and after reading it, I knew he was a rare talent in the world. The letter roughly said: 'The subtle meaning of the profound Way, the sages once entrusted it to the Book of Changes. When the Zhou Dynasty declined (approximately 770 BC), the laws of the former kings were corrupted, and ritual and righteousness were lost. Then, strange words and unusual techniques emerged to disrupt social customs. When my Shakyamuni (Shakyamuni, founder of Buddhism) came to the Middle Kingdom, he purely used the First Noble Truth to enlighten people, and he always used compassion to transform sentient beings. This was also to adapt to the times. Since the beginning of mankind, when the pure and simple customs had not yet dissipated, then the teachings of the Three Sovereigns (Three Sovereigns, three emperors in Chinese mythology) were simple and plain, like spring. When people's desires gradually became apparent, then the teachings of the Five Emperors (Five Emperors, five emperors in Chinese mythology) were detailed and refined, like summer. Times and society are different, and human feelings change with time, so the teachings of the Three Kings (Three Kings, Yu the Great of Xia, Tang of Shang, and King Wen of Zhou) are meticulous and strict, like autumn. In the past, the proclamations and oaths of the Shang and Zhou dynasties, later scholars found it difficult to understand, but the people at that time listened and did not disobey. So how can social customs be the same as now?' When its drawbacks developed to the Qin and Han dynasties (221 BC - 220 AD), then there was nothing that it did not reach, and heaven

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下有不忍愿聞者。於是我佛如來一推之以性命之理。教之以慈悲之行。冬也。天有四時循環。以產生萬物。而聖人之教。迭相扶持。以化成天下。亦猶是而已矣。然至其極也。皆不能無弊。弊。跡也。道則一耳。要當有聖賢者。世起而救之也。自秦漢至今。千有餘歲。風俗靡靡。愈薄聖人之教。列而鼎立。互相詆訾。不知所從。大道寥寥莫之返。良可嘆也。予讀之不忍置。及觀王文公非韓子。其詞意與此相合。其文曰。人有樂孟子之拒楊墨也。而以佛老為己功。嗚呼。莊子所謂夏蟲者。其斯人之謂乎。道。歲也。聖人。時也。執一時而疑歲者。終不聞道矣。夫聖人之言。應時而設。昔常是者。今蓋非也。士知其常是也。因以為不可變。不知所變者言。而所同者道也。曰。然則孰正。曰。夫春起于冬。而以冬為終。終天下之道術者。其釋氏乎。不至於是者。皆所謂夏蟲也。

大般若經曰。應觀欲界．色界．無色界空。善現。是菩薩摩訶薩作此觀時。不令心亂。若心不亂。則不見法。若不見法。則不作證。又曰。如金翅鳥飛騰虛空。自在翱翔。久下墮落。雖依于空戲。而不據空。亦不為空之所拘礙。昔洞山悟本禪師立五位偏正以標準大法。約三種滲漏以辨衲子。非意斷茍為。皆本佛之遺意。今叢林聞滲漏之語。往往

【現代漢語翻譯】 現代漢語譯本 下邊有我不忍心願意聽到的事情。於是我佛如來用性命的道理來開導他，教他慈悲的行為。冬天也是這樣，天有四季循環，用來產生萬物，而聖人的教誨，互相扶持，用來化育天下，也就像這樣罷了。然而到了極致，都不能沒有弊端。弊端，是外在的表象，道只有一個。一定要有聖賢之人，在世上興起而匡救它。自從秦漢（公元前221年-公元220年）至今，一千多年了，風俗日漸衰敗，越來越背離聖人的教誨。各種學說分列鼎立，互相詆譭，不知道該聽從誰的。大道空虛寂寥，沒有人迴歸，實在令人嘆息。我讀到這些，不忍心放下。等到我看到王安石批評韓愈的文章，他的詞意與此相合。他的文章說：有人以孟子拒絕楊朱、墨翟為樂事，卻把佛老（佛教和道教）的功勞歸於自己。唉！莊子所說的夏蟲，大概說的就是這種人吧。道，是年歲；聖人，是時令。執著於一時而懷疑年歲的人，終究不能懂得道。聖人的言論，應時而設。過去常常是正確的，現在大概就不對了。讀書人只知道過去常常是正確的，因此認為不可改變，不知道所改變的是言論，而所相同的是道啊。問：那麼誰是正統呢？答：春天從冬天開始，而以冬天為終結。終結天下道術的，大概是釋迦牟尼（佛陀）吧！達不到這種境界的，都是所謂的夏蟲啊。 《大般若經》說：『應當觀察欲界（指眾生對色、聲、香、味、觸五種慾念的執著）、無（指超越有無二元對立的境界）、空（指一切事物本性皆空）。善現（須菩提的別名），菩薩摩訶薩（偉大的菩薩）作這種觀想的時候，不讓心散亂。如果心不散亂，就見不到法。如果見不到法，就不作證悟。』又說：『如同金翅鳥飛騰虛空，自在翱翔，即使很久之後下落，雖然依靠虛空遊戲，卻不執著于虛空，也不被虛空所拘礙。』昔日洞山悟本禪師創立五位偏正（禪宗用語，指體與用的關係）來作為大法的標準，用三種滲漏（指見思惑）來辨別僧人，不是隨意臆斷，都是根據佛的遺意。現在叢林中聽到滲漏的說法，往往...

【English Translation】 English version There are things below that I cannot bear to hear. Thereupon, our Buddha Tathagata enlightened him with the principles of life and taught him the practice of compassion. Winter is also like this; the heavens have the cycle of four seasons to generate all things, and the teachings of the sages support each other to transform the world, just like that. However, when it reaches its extreme, it cannot be without flaws. Flaws are external appearances; the Dao is only one. There must be sages who rise in the world to rectify it. Since the Qin (221-206 BC) and Han (206 BC-220 AD) dynasties until now, more than a thousand years have passed, and customs have declined, increasingly deviating from the teachings of the sages. Various schools of thought stand in opposition, criticizing each other, not knowing whom to follow. The Great Dao is empty and desolate, and no one returns to it, which is truly lamentable. I cannot bear to put this down when I read it. When I saw Wang Anshi's criticism of Han Yu's essay, his words and meaning were in accordance with this. His essay said: 'Some people take pleasure in Mencius' rejection of Yang Zhu and Mo Di, but attribute the merits of Buddhism and Taoism to themselves. Alas! The summer insect that Zhuangzi spoke of probably refers to this kind of person. Dao is the year; sages are the seasons. Those who cling to one moment and doubt the year will never understand the Dao. The words of the sages are established according to the times. What was often right in the past may not be right now. Scholars only know that it was often right in the past, therefore they think it cannot be changed, not knowing that what is changed are the words, and what is the same is the Dao.' Someone asked: 'Then who is orthodox?' He replied: 'Spring begins in winter and ends with winter. The one who concludes the Daoist arts of the world is probably Shakyamuni (Buddha)! Those who do not reach this realm are all so-called summer insects.' The Mahaprajnaparamita Sutra says: 'One should contemplate the desire realm (referring to beings' attachment to the five desires of form, sound, smell, taste, and touch), non-being (referring to the state of transcending the duality of existence and non-existence), emptiness (referring to the emptiness of the inherent nature of all things). Subhuti (another name for the disciple Subhuti), when a Bodhisattva-Mahasattva (a great Bodhisattva) makes this contemplation, he does not let his mind be disturbed. If the mind is not disturbed, he will not see the Dharma. If he does not see the Dharma, he will not attain enlightenment.' It also says: 'Like a Garuda bird soaring in the sky, freely flying, even if it falls down after a long time, although it relies on the void to play, it does not cling to the void, nor is it constrained by the void.' In the past, Zen Master Dongshan Wuben established the Five Ranks of Principal and Subordinate (a Zen term referring to the relationship between essence and function) as the standard of the Great Dharma, and used the Three Leakages (referring to the delusions of views and thoughts) to distinguish monks, not arbitrarily, but all based on the Buddha's intention. Now, when the monastic community hears the saying of leakage, they often...

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鼻笑。雖悟本復出。安能為哉。

大般若經曰。一切智智清凈。無二無二分。無別無斷故。古之宗師如臨濟．德山．趙州．雲門之徒。皆洞達此意。故於一切時。心同太虛。至於為物作則。則要用便用。聊觀其一戲。則將搏取大千如陶家手。未了證者。當以事明。鞭草血流。頑石吼聲。則無情非情之異。雪中啼竹。筍為之茁。則無今昔之時。嚙指悟子而蔡順來歸。則無間隔之處。自乳猶子而德秀乳流。則無男女等相。肇公曰。傷夫人情之惑也久矣。目對真而莫覺。亦以是而已。

山谷禪師每曰。世以相貌觀人之福。是大不然。福本無象何以觀之。惟視其人量之淺深耳。又曰。觀人之壽夭。必視其用心。夫動入欺誑者。豈長世之人乎。寒山子曰。語直無背面。心真無罪福。蓋心語相應。為人之常然者。而前聖貴之。有以見世道交喪甚矣。大溈真如禪師一生誨門弟子。但曰。作事但實頭。云蓋智禪師有所示。必曰。但莫瞞心。心自靈聖。

予在湘山云蓋。夜坐地爐。以帔蒙首。夜久。聞僧相語曰。今四方皆謗臨濟兒孫。說平實禪。不可隨例虛空中拋觔斗也。須令求悟。悟個什麼。古人悟則握土成金。今人說悟。正是見鬼。彼皆狂解未歇。何日到家去。僧曰。只如問趙州。承聞和尚親見南泉。是否。答曰

【現代漢語翻譯】 現代漢語譯本： 鼻笑。即使領悟了本性再復出，又能怎麼樣呢？

《大般若經》說：『一切智智（指佛的智慧）清凈，無二無二分（沒有差別和細微差別），無別無斷（沒有區別和間斷）。』 古代的宗師，如臨濟（唐代禪師）、德山（唐代禪師）、趙州（唐代禪師）、雲門（唐代禪師）等人，都徹底領悟了這個道理。所以在任何時候，心都如同太虛空一般。至於為事物制定法則，則要用就用。姑且看看他們的一個遊戲，就像陶工的手一樣，可以搏取整個大千世界。沒有完全證悟的人，應當用事實驗證明白。用鞭子抽打草，草會流血；頑石會發出吼聲，說明無情之物和有情之物沒有區別。雪中竹子發出啼鳴，竹筍因此破土而出，說明沒有過去和現在的區別。咬手指，曾參（孔子的學生）領悟了，蔡順（漢代孝子）就回來了，說明沒有間隔之處。母親給侄子餵奶，德秀（唐代官員）的乳汁也流了出來，說明沒有男女的區別等等。僧肇（東晉僧人）說：『可悲的是世人被情感迷惑太久了，眼睛對著真理卻不能覺察。』 說的就是這種情況。

山谷禪師（北宋詩人、書法家，黃庭堅）常說：『世人根據相貌來判斷人的福氣，這是非常不對的。福氣本來就沒有形象，怎麼能用相貌來判斷呢？只能看這個人器量的大小深淺罷了。』 又說：『觀察人的壽命長短，一定要看他的用心。那些動不動就欺騙說謊的人，難道是長壽的人嗎？』 寒山子（唐代詩人）說：『說話直率沒有陰謀，心真誠就沒有罪過和福報。』 大概心和口相應，是做人的常態，但古代的聖人卻非常看重這一點，由此可見世道人心的淪喪已經很嚴重了。大溈真如禪師（唐末五代僧人）一生教誨門下弟子，只是說：『做事只要實在。』 云蓋智禪師（宋代禪師）有所指示，必定說：『只要不欺騙自己的心，心自然是靈聖的。』

我在湘山云蓋寺，夜晚坐在地爐旁，用披巾蒙著頭。過了很久，聽到僧人相互議論說：『現在四面八方都在誹謗臨濟（唐代禪師）的後代，說他們講的是平實的禪法，不能像平常那樣在虛空中翻跟頭啊！必須讓他們求悟，悟個什麼呢？古人領悟了就能握土成金，現在人說領悟，簡直是見鬼。』 他們都是狂妄的理解沒有停止，什麼時候才能回到家呢？僧人問：『如果問趙州（唐代禪師），聽說和尚您親自見過南泉（唐代禪師），是這樣嗎？』 趙州回答說：

【English Translation】 English version: A snort of laughter. Even if one awakens to the original nature and reappears, what can be done?

The Mahaprajnaparamita Sutra says: 'The purity of all-knowing wisdom (referring to the wisdom of the Buddha) is without duality or division, without difference or cessation.' Ancient masters, such as Linji (Tang Dynasty Chan master), Deshan (Tang Dynasty Chan master), Zhaozhou (Tang Dynasty Chan master), and Yunmen (Tang Dynasty Chan master), all thoroughly understood this meaning. Therefore, at all times, their minds are like the great void. As for establishing rules for things, they use them when needed. Just observe one of their games, and it's like a potter's hand, capable of grasping the entire Mahā-sāhasra-lokadhātu (great thousand world system). Those who have not fully realized should understand through practical experience. Whipping grass causes it to bleed; stubborn stones roar, indicating no difference between insentient and sentient beings. Bamboo cries in the snow, and bamboo shoots sprout, indicating no distinction between past and present. Zeng Shen (Confucius's disciple) understood by biting his finger, and Cai Shun (a filial son of the Han Dynasty) returned, indicating no separation. A mother nurses her nephew, and Dexiu's (Tang Dynasty official) milk also flows, indicating no difference between male and female, and so on. Sengzhao (Eastern Jin Dynasty monk) said: 'Alas, people have been deluded by emotions for too long, facing the truth but not realizing it.' This is precisely the situation.

Chan Master Shangu (Northern Song Dynasty poet and calligrapher, Huang Tingjian) often said: 'The world judges a person's fortune by their appearance, which is very wrong. Fortune has no form, so how can it be judged by appearance? One can only observe the depth of a person's capacity.' He also said: 'To observe a person's lifespan, one must look at their intentions. How can those who constantly deceive and lie be long-lived?' Hanshanzi (Tang Dynasty poet) said: 'Speak directly without hidden motives, and a sincere heart has no sin or merit.' Generally, the correspondence between heart and speech is the norm for people, but ancient sages valued this greatly, indicating the severe decline of morality in the world. Chan Master Dawei Zhenru (late Tang and Five Dynasties monk) taught his disciples throughout his life, simply saying: 'Be honest in your actions.' Chan Master Yungai Zhi (Song Dynasty Chan master), when giving instructions, always said: 'Just don't deceive your own heart, and the heart will naturally be spiritually wise.'

I was at Yungai Temple on Xiangshan Mountain, sitting by the ground stove at night, with a shawl covering my head. After a long time, I heard monks talking to each other, saying: 'Now, all around, people are slandering the descendants of Linji (Tang Dynasty Chan master), saying they teach a plain and simple Chan, and we cannot do somersaults in the void as usual! We must make them seek enlightenment, but what should they be enlightened to? In ancient times, those who were enlightened could turn earth into gold, but now people talk about enlightenment as if they are seeing ghosts.' They are all caught up in wild interpretations that have not ceased; when will they ever go home? A monk asked: 'If we ask Zhaozhou (Tang Dynasty Chan master), having heard that you personally met Nanquan (Tang Dynasty Chan master), is that so?' Zhaozhou replied:

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。鎮州出大蘿蔔頭。此意如何。其僧笑曰。多少分明。豈獨臨濟下用此接人。趙州亦老婆如是。予戲語之曰。這僧問端未穩。何不曰。如何是天下第一等生菜。答曰。鎮州出大蘿蔔頭。平實更分明。彼問見南泉。而以此對。卻成虛空中打筋斗。聞者傳以為笑。

靈源禪師為予言。彭器資每見尊宿必問。道人命終多自由。或云。自有旨決。可聞乎。往往有妄言之者。器資竊笑之。暮年乞守湓江。盡禮致晦堂老人至郡齋。日夕問道。從容問曰。臨終果有旨決乎。晦堂曰。有之。器資曰。愿聞其說。答曰。待公死時即說。器資不覺起立曰。此事須是和尚始得。予嘆味其言。作偈曰。馬祖有伴則來。彭公死時即道。睡里虱子咬人。信手摸得革蚤。

予夜與僧閱楊大年所作佛祖同源集序。至曰昔如來於然燈佛所。親蒙記莂。實無少法可得。是號大覺能仁。置卷長嘆大年士大夫。其辯慧足以達佛祖無傳之旨。今山林衲子。反仰首從人求禪道佛法。為可笑也。僧曰。石頭大師曰。竺土大仙心。東西密相付。豈其妄言之耶。予謂曰。子讀其文之誤。所謂密付者。非若醫巫家以其術揹人相爾汝也。直使其自悟明為密耳。故長慶巘禪師曰。二十八代祖師皆說傳心。且不說傳語。但破疑情。終不于佛心體上答出話頭。如道明上座

【現代漢語翻譯】 現代漢語譯本：鎮州（今河北正定）出產大蘿蔔頭。這是什麼意思？那僧人笑著說：『多麼分明啊！難道只有臨濟宗才用這種方式接引人嗎？趙州禪師也像老太婆一樣如此。』我開玩笑地對他說：『這僧人的提問方式還不夠穩妥，為什麼不問：什麼是天下第一等的生菜？』回答說：『鎮州出產大蘿蔔頭。』這樣平實而更分明。如果他問了南泉禪師，卻用這個來回答，那就成了在虛空中翻跟頭了。』聽到的人都把它當作笑話。

靈源禪師對我講，彭器資每次見到有聲望的僧人，必定會問：『得道之人臨終時大多能自主生死，或者說，他們自有安排。』可以聽聞嗎？往往有人胡說八道。彭器資私下裡嘲笑他們。晚年他請求鎮守湓江，以最高的禮節請來晦堂老人到郡齋，日夜請教。從容地問道：『臨終時果真有安排嗎？』晦堂說：『有的。』彭器資說：『希望聽您說說。』晦堂回答說：『等你死的時候我就說。』彭器資不由自主地站起來說：『這件事必須是和尚您才能做到。』我感嘆並體會他的話，作偈說：『馬祖禪師要有人陪伴才來，彭器資要等到死時才說。睡夢裡虱子咬人，隨手一摸卻摸到了跳蚤。』

我晚上和僧人一起閱讀楊大年所作的《佛祖同源集序》。讀到『從前如來在燃燈佛那裡，親自蒙受授記，實際上沒有絲毫法可以得到，因此號為大覺能仁。』放下書卷，長嘆一聲，認為楊大年這樣的士大夫，他的辯才和智慧足以通達佛祖不立文字的宗旨。現在山林中的僧人，反而仰著頭向人求禪問道、求佛法，真是可笑啊。僧人說：『石頭大師說：『竺土（印度）大仙的心法，東西方秘密地相互傳授。』難道是妄語嗎？』我說：『你讀他的文章理解錯了。所謂『密付』，不是像醫生或巫師那樣把他們的技術揹著人偷偷地傳授給你。而是直接使你自己領悟明白，這才是『密』。所以長慶巘禪師說：『二十八代祖師都說傳心，卻不說傳語，只是爲了破除疑情，始終不在佛心本體上回答話頭。』比如道明上座（六祖慧能的弟子）。』

【English Translation】 English version: 'Zhenzhou (now Zhengding, Hebei) produces large radish heads.' What does this mean?' The monk smiled and said, 'How clear! Is it only the Linji sect that uses this method to receive people? Zen Master Zhaozhou is also like an old woman in this way.' I jokingly said to him, 'This monk's question is not stable enough. Why not ask: What is the best raw vegetable in the world?' Answer: 'Zhenzhou produces large radish heads.' This is more straightforward and clear. If he asked Zen Master Nanquan and used this to answer, it would be like somersaulting in the void.' Those who heard it took it as a joke.

Zen Master Lingyuan told me that Peng Qizi would always ask when he saw a respected monk: 'Enlightened people are mostly free at the time of death, or they have their own arrangements.' Can it be heard?' Often some people talk nonsense. Peng Qizi secretly laughed at them. In his later years, he requested to guard Pengjiang, and invited the old man Huitang to the county office with the highest etiquette, asking for advice day and night. He asked calmly: 'Is there really an arrangement at the time of death?' Huitang said, 'Yes.' Peng Qizi said, 'I hope to hear you say it.' Huitang replied, 'I will tell you when you die.' Peng Qizi stood up involuntarily and said, 'This matter must be done by the monk.' I sighed and appreciated his words, and wrote a verse: 'Zen Master Mazu will come when accompanied, Peng Qizi will say it when he dies. Lice bite people in sleep, and you touch a flea with your hand.'

I read the preface to the Collection of the Same Origin of Buddhas and Ancestors written by Yang Danian with a monk at night. Reading to 'In the past, the Tathagata personally received the prophecy from Dipamkara Buddha, and in fact there is no Dharma to be obtained, so he is called the Great Awakened One.' Putting down the book, he sighed and thought that Yang Danian, a scholar-official, had the eloquence and wisdom to understand the purpose of the Buddhas and ancestors not establishing words. Now the monks in the mountains and forests are looking up to people for Zen and Dharma, which is ridiculous. The monk said, 'Master Shitou said: 'The mind of the great immortal of Zhutu (India) is secretly transmitted to each other in the East and the West.' Is it a lie?' I said, 'You misunderstood his article. The so-called 'secret transmission' is not like doctors or witches secretly teaching their techniques behind people's backs. It is to directly make you understand, this is 'secret'. Therefore, Zen Master Changqing Yan said: 'The twenty-eighth generation of patriarchs all said that they transmitted the mind, but did not say that they transmitted words, just to dispel doubts, and never answered the topic on the body of the Buddha's mind.' For example, the upper seat Daoming (disciple of the Sixth Patriarch Huineng).'

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見六祖于大庾嶺上。既發悟。則曰。此外更有密意也無。六祖曰。我適所說者。非密意也。一切密意。盡在汝邊。非特然也。如釋迦于然燈佛所。但得授記而已。如有法可傳。則即付與之矣。阿難亦嘗猛省曰。將謂如來惠我三昧。前聖語訓具在。可以鏡心。不然。香嚴聞擊竹聲。望溈山再拜。高亭隔江見德山。即橫趨而去。何以密耳語哉。

曹山本寂禪師耽章曰。取正命食者。須具三種墮。一者披毛戴角。二者不斷聲色。三者不受食。時會中有稠布衲問。披毛戴角是什麼墮。答曰。是類墮。進曰。不斷聲色是什麼墮。答曰。是隨墮。進曰。不受食是什麼墮。答曰。是尊貴墮。因又為舉其要曰。食者即是本分事。本分事知有不取。故曰尊貴墮。若執初心。知有自己及聖位。故曰類墮。若初心知有己事。回光之時。擯卻聲色香味觸法。得寧謐。即成功勛后。卻不執六塵等事。隨分而昧。任之即礙。所以外道六師是汝之師。彼師所墮。汝亦隨墮。乃可取食。食者。即是正命食也。食者。亦是卻就六根門頭見聞覺知。只是不被佗染污。將為墮。且不是同向前均他。本分事尚不取。豈況其餘事耶。曹山凡言墮。謂混不得。類不齊耳。凡言初心者。所謂悟了同未悟耳。

唐溫尚書造嘗問圭峰密禪師。悟理息妄之人。不

【現代漢語翻譯】 現代漢語譯本 在（六祖）慧能大師于大庾嶺上見到他（指求法者）。（求法者）已經開悟，就問：（六祖慧能大師）『除此之外，還有更深的密意嗎？』六祖（慧能大師）說：『我剛才所說的，不是什麼密意。一切密意，都在你自身。』並非只有這樣，就像釋迦牟尼（Sakyamuni，佛教創始人）在燃燈佛（Dipamkara，過去佛之一）那裡，只是得到了授記而已。如果有法可以傳授，那就直接傳給他了。阿難（Ananda，釋迦牟尼的十大弟子之一）也曾經猛然醒悟說：『（我）將以為如來（Tathagata，佛的稱號）恩惠我三昧（Samadhi，佛教術語，指心神平靜的狀態），前代聖人的教誨都還在，可以用來對照內心。』不然的話，香嚴智閑（Xiangyan Zhixian，唐代禪僧）聽到擊竹的聲音就開悟了，朝著溈山靈佑（Guishan Lingyou，溈仰宗創始人）再拜；高亭和尚隔著江看見德山宣鑒（Deshan Xuanjian，唐代禪僧），就立刻走開了。為什麼要用悄悄話來說呢？

曹山本寂禪師（Caoshan Benji，洞山曹洞宗的創始人之一）說：『以正命食（Right Livelihood，佛教術語，指符合佛法的謀生方式）為生的人，必須具備三種墮落。一是披毛戴角，二是不捨棄聲色，三是不受食。』當時會中有一個粗布僧人問：『披毛戴角是什麼墮落？』（曹山本寂禪師）回答說：『是類墮。』（僧人）追問說：『不斷聲色是什麼墮落？』（曹山本寂禪師）回答說：『是隨墮。』（僧人）追問說：『不受食是什麼墮落？』（曹山本寂禪師）回答說：『是尊貴墮。』因此又為他舉出要點說：『食，就是本分事。本分事知道有而不取，所以說是尊貴墮。』如果執著于初心，知道有自己以及聖位，所以說是類墮。如果初心知道有自己的事情，迴光返照的時候，摒棄聲色香味觸法，得到寧靜，即使成功勛之後，卻不執著於六塵等事，隨順本分而昧於其他，任由它去就會有障礙。所以外道六師（Six heretical teachers，古印度時期的六位外道宗師）是你的老師，他們所墮落的，你也隨之墮落，才可以取食。食，就是正命食。食，也就是在六根（Six sense organs，佛教術語，指眼、耳、鼻、舌、身、意）門頭見聞覺知，只是不被它染污，將它作為墮落。而且不是像以前那樣平均分配。本分事尚且不取，何況其餘的事情呢？』曹山（曹山本寂禪師）所說的墮落，是指不能混淆，類別不齊。凡是說初心，就是指悟了和未悟一樣。

唐朝溫尚書曾經問圭峰宗密禪師（Guifeng Zongmi，華嚴宗五祖）：『悟理息妄的人，不

【English Translation】 English version He saw the Sixth Patriarch (Huineng, the Sixth Patriarch of Zen Buddhism) on Dayu Mountain. Having attained enlightenment, he asked, 'Is there any deeper secret meaning beyond this?' The Sixth Patriarch said, 'What I have just said is not a secret meaning. All secret meanings are within you.' It is not unique to this case. Just as Sakyamuni (Sakyamuni, the founder of Buddhism) received only a prediction from Dipamkara Buddha (Dipamkara, one of the past Buddhas). If there were a Dharma to be transmitted, it would have been given directly. Ananda (Ananda, one of the ten major disciples of Sakyamuni) also once awakened and said, 'I thought that the Tathagata (Tathagata, an epithet of the Buddha) had bestowed Samadhi (Samadhi, a Buddhist term referring to a state of mental tranquility) upon me. The teachings of the former sages are still here and can be used to reflect on the mind.' Otherwise, Xiangyan Zhixian (Xiangyan Zhixian, a Zen monk of the Tang Dynasty) attained enlightenment upon hearing the sound of striking bamboo and bowed to Guishan Lingyou (Guishan Lingyou, the founder of the Guiyang school); Abbot Gaoting, seeing Deshan Xuanjian (Deshan Xuanjian, a Zen monk of the Tang Dynasty) across the river, immediately left. Why speak in whispers?'

Zen Master Caoshan Benji (Caoshan Benji, one of the founders of the Caodong school) said, 'Those who live by Right Livelihood (Right Livelihood, a Buddhist term referring to a way of earning a living that is in accordance with the Dharma) must possess three kinds of fallacies. The first is wearing fur and horns, the second is not abandoning sound and color, and the third is not accepting food.' At that time, a coarse-clothed monk in the assembly asked, 'What is the fallacy of wearing fur and horns?' (Zen Master Caoshan Benji) replied, 'It is a fallacy of kind.' (The monk) inquired, 'What is the fallacy of not abandoning sound and color?' (Zen Master Caoshan Benji) replied, 'It is a fallacy of following.' (The monk) inquired, 'What is the fallacy of not accepting food?' (Zen Master Caoshan Benji) replied, 'It is a fallacy of nobility.' Therefore, he further pointed out the essentials, saying, 'Food is one's fundamental duty. Knowing that one has a fundamental duty but not taking it is called the fallacy of nobility.' If one clings to the initial mind, knowing that there is oneself and the position of a sage, it is called the fallacy of kind. If the initial mind knows that there is one's own business, when reflecting inward, discarding sound, color, smell, taste, touch, and Dharma, and attaining tranquility, even after achieving merit, one does not cling to the six sense objects and other things, following one's lot and being ignorant of others, allowing it to go will be an obstacle. Therefore, the Six Heretical Teachers (Six heretical teachers, six heretical masters of ancient India) are your teachers, and what they fall into, you also fall into, and then you can take food. Food is Right Livelihood. Food is also seeing, hearing, perceiving, and knowing at the gates of the six senses (Six sense organs, Buddhist term referring to eye, ear, nose, tongue, body, and mind), but not being defiled by it, taking it as a fallacy. And it is not like distributing it equally as before. One's fundamental duty is not taken, let alone other things?' What Caoshan (Zen Master Caoshan Benji) said about fallacy refers to not being able to confuse things, and the categories are not the same. What is said about the initial mind refers to being enlightened and not being enlightened being the same.

During the Tang Dynasty (618-907 AD), Minister Wen once asked Zen Master Guifeng Zongmi (Guifeng Zongmi, the fifth patriarch of the Huayan school), 'A person who understands the principle and ceases delusion, does not

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復結業。一期壽終之後。靈性何依。密以書答之曰。一切眾生無不具覺靈空寂。與佛無殊。但以無始劫來。未曾了悟。妄執身為我相。故生愛惡等情。隨情造業。隨業受報。生老病死。長劫輪迴。然身中覺性未曾生死。如夢被驅使。身本安閑。如水作冰。而濕性不異。若能悟此意。即是法身。本自無生。何有倚托。靈靈不昧。了了常知。無所從來。亦無所去。然多生習妄。執以性成。喜怒哀樂。微細流注。真理雖然穎達。此情難以卒除。須長覺察。損之又損。如風頓止。波浪漸停。豈可一身所修便同佛用。但可以空寂為自體。勿認色身。以真知為自心。勿認妄念。妄念若起。都不隨之。即臨命終時。自然業不能系。雖有中陰。所向自由。天上人間。隨意寄託。若愛惡之已泯。不受分段之身。自然易短為長。易粗為妙。若微細流注。一切寂滅。圓覺大智。朗然獨存。即隨現千百億身。度有緣眾生。名之曰佛。本朝韓侍郎宗古。嘗以書問晦堂老師曰。昔聞和尚開悟。曠然無疑。但無始以來煩惱習氣未能頓盡。為之奈何。晦堂答曰。敬承書中諭及昔時開悟。曠然無疑。但無始以來煩惱習氣未能頓盡。然心外無剩法者。不知煩惱習氣是何物。而欲盡之。若起此心。翻成認賊為子也。從上以來。但有言說。乃是隨病設藥。縱有煩

【現代漢語翻譯】 現代漢語譯本 復結業（法號）。在這一期壽命終結之後，靈性將依附於何處？我秘密地寫信回覆他說：『一切眾生無不具備覺悟的靈空寂性，與佛沒有差別。只是因為從無始劫以來，未曾了悟，錯誤地執著身體為我相，所以產生愛惡等情感，隨著情感造作惡業，隨著惡業承受果報，經歷生老病死，長久地在輪迴中。然而，身中的覺性從未經歷生死，就像在夢中被驅使，身體本身是安閑的。又像水變成冰，而水的濕性沒有改變。如果能夠領悟這個道理，那就是法身，本來就沒有生，哪裡有什麼可以依附的？靈靈不昧，了了常知，無所從來，也無所去。然而，由於多生累劫的習氣妄想，執著地認為這是本性所成，喜怒哀樂等微細的念頭不斷流注。真理雖然已經領悟通達，這些情感卻難以立刻消除。必須經常覺察，減少它再減少它，就像風漸漸停止，波浪也漸漸平息。怎麼能因為一身的修行就等同於佛的功用呢？只要以空寂作為自體，不要執著於色身；以真知作為自心，不要執著于妄念。妄念如果生起，都不要跟隨它。這樣，臨命終時，自然不會被業力束縛。即使有中陰身，也能自由自在地前往想去的地方，天上人間，隨意寄託。如果愛惡之心已經泯滅，就不會再受分段生死的身體，自然可以輕易地將短暫的生命變為長久，將粗糙的生命變為精妙。如果微細的念頭，一切都寂滅，圓滿覺悟的大智慧，就會明朗地獨自存在。就可以隨緣顯現千百億化身，度化有緣的眾生，這就叫做佛。』 本朝（宋朝）韓侍郎宗古，曾經寫信問晦堂（禪師）老師說：『過去聽說和尚您開悟時，曠然無疑。但是無始以來煩惱習氣未能完全斷盡，該怎麼辦呢？』晦堂回答說：『恭敬地拜讀您的來信，得知您過去開悟時，曠然無疑。但是無始以來煩惱習氣未能完全斷盡。如果心外沒有剩餘的法，不知道煩惱習氣是什麼東西，卻想要斷盡它。如果生起這樣的心，反而成了認賊作子了。從古以來，所有的言說，都是隨著病癥而設的藥。即使有煩

【English Translation】 English version After completing studies, where does the spirit rely upon after the end of this life? I secretly replied in a letter: 'All sentient beings are inherently endowed with the enlightened, spiritual, empty, and tranquil nature, no different from the Buddha. However, due to not having awakened since beginningless time, they falsely cling to the body as the 'self' aspect, thus generating emotions such as love and aversion. Following these emotions, they create karma, and according to this karma, they receive retribution, experiencing birth, aging, sickness, and death, and endlessly transmigrating in the cycle of rebirth. Yet, the enlightened nature within the body never undergoes birth or death, just as in a dream where one is driven, the body is essentially at peace. Like water turning into ice, the wet nature remains unchanged. If one can realize this meaning, that is the Dharmakaya (法身 - Dharma Body), which is originally unborn. Where is there any reliance? Spiritually clear and never obscured, constantly knowing and understanding, coming from nowhere, and going nowhere. However, due to the habitual delusions of many lifetimes, one clings to them as if they were inherent. Subtle streams of thoughts such as joy, anger, sorrow, and pleasure continuously flow. Although the truth has been understood, these emotions are difficult to eliminate immediately. One must constantly be aware, diminishing them again and again, just as the wind gradually stops and the waves gradually subside. How can one's own cultivation be equal to the functions of a Buddha? Simply take emptiness and tranquility as your own essence, do not cling to the physical body; take true knowledge as your own mind, do not cling to deluded thoughts. If deluded thoughts arise, do not follow them at all. In this way, when approaching the end of life, one will naturally not be bound by karma. Even if there is an intermediate state (中陰 - Bardo), one will be free to go wherever one wishes, to heavens or the human realm, relying on any place at will. If the mind of love and aversion has been extinguished, one will not be subject to segmented bodies of life and death, and one can easily transform a short life into a long one, and a coarse life into a subtle one. If all subtle streams of thoughts are extinguished, the great wisdom of perfect enlightenment will brightly and independently exist. Then, one can manifest hundreds of billions of bodies according to conditions, liberating sentient beings with affinity, and this is called a Buddha.' During the current dynasty (本朝 - Song Dynasty), Han Zonggu, a vice minister (韓侍郎), once wrote a letter to Zen Master Huitang (晦堂老師), saying: 'In the past, I heard that when you, Venerable, attained enlightenment, there was vast clarity and no doubt. However, the habitual tendencies of afflictions from beginningless time have not been completely eradicated. What should be done?' Huitang replied: 'I respectfully received your letter, and learned that when you attained enlightenment in the past, there was vast clarity and no doubt. However, the habitual tendencies of afflictions from beginningless time have not been completely eradicated. If there is no remaining dharma outside the mind, and one does not know what the habitual tendencies of afflictions are, yet wants to eradicate them, then giving rise to such a mind is like recognizing a thief as one's own son. Since ancient times, all teachings have been medicine prescribed according to the illness. Even if there are afflic

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惱習氣。但以如來知見治之。皆是善權方便誘引之說。若是定有習氣可治。卻是心外有法。而可盡之。譬如靈龜曳尾于涂。拂跡跡生。可謂將心用心。轉見病深。茍能明達心外無法。法外無心。心法既無。更欲教誰頓盡邪。伏奉來諭。略敘少答。以為山中之信耳。二老今古之宗師也。其隨宜方便。自有意味。初無優劣。然圭峰所答之詞。正韓公所問之意。而語不失宗。開廓正見。以密較之。晦堂所得多矣。

永明和尚曰。夫祖佛正宗。則真誰識。才有信處。皆可為人。若論修證之門。諸方皆云功未齊于諸聖。且教中所許初心菩薩。皆可比知。亦許約教而會。先以聞解信入。后以無思契同。若入信門。便登祖位。且約現今世間之事于眾生界中。第一比知。第二現知。第三約教而知。第一比知者。且如即今有漏之身。夜皆有夢。夢中所見好惡境界。憂喜宛然。覺來床上安眠。何曾是實。並是夢中意識思想所為。則可比知覺時所見之事。皆如夢中無實。夫過去．未來．現在三世境界。元是第八阿賴耶識親相分。唯是本識所變。若現在之境。是明瞭意識分別。若過去．未來之境。是獨散意識思惟。夢覺之境雖殊。俱不出于意識。則唯心之旨。比況昭然。第二現知者。即是對事分明。不待立況。且如現見青白物時。物本自

【現代漢語翻譯】 現代漢語譯本 去除煩惱習氣，只能用如來的智慧和見解來化解。這些都是爲了引導眾生的善巧方便之說。如果真的存在可以去除的習氣，那就意味著心外有法，而且可以窮盡。這就像靈龜在泥土上拖著尾巴，拂去痕跡，痕跡又會產生。這可以說是用意識來對治意識，反而使病情加深。如果能夠明白心外無法，法外無心，心和法都不存在，還想教誰頓悟呢？ 拜讀來信，略作回覆，作為山中的一點音信罷了。二位長老是古今的宗師，他們的隨宜方便，自有其意味，本來沒有優劣之分。然而圭峰的回答，正是韓愈所問的意思，而且言語沒有偏離宗旨，開闊了正見。相比之下，晦堂的領悟就更多了。 永明延壽和尚說：『祖師和佛的正宗，有誰真正認識呢？只要有信心，都可以爲人師表。如果談論修證的門徑，各方都說自己的功德還沒有達到諸聖的水平。而且教義中所認可的初心菩薩，都可以相比而知。也可以依據教義來領會，先通過聽聞理解而信入，然後通過無思無慮而契合。如果進入信門，便可登上祖位。』 且用現在世間的事情來比喻眾生界中的道理，有第一比知，第二現知，第三約教而知。第一比知，比如現在這個有漏之身，晚上都會做夢。夢中所見的好壞境界，憂愁喜樂都清清楚楚。醒來后安穩地睡在床上，沒有什麼是真實的。這些都是夢中意識思想所為。那麼就可以比知醒時所見的事情，都像夢中一樣不真實。過去、未來、現在三世的境界，原本是第八阿賴耶識（ālaya-vijñāna，含藏識）的親相分，都是本識所變現的。現在的境界，是明瞭意識分別；過去、未來的境界，是獨散意識思惟。夢境和覺境雖然不同，但都離不開意識。那麼唯心的宗旨，通過比喻就非常明顯了。第二現知，就是對事情分明，不需要比喻。比如現在看到青色或白色的物體時，物體本身自

【English Translation】 English version To remove afflictive habits, one can only use the Tathāgata's (如來，one of the titles of a Buddha) wisdom and understanding to resolve them. These are all skillful means and expedient teachings to guide sentient beings. If there truly exist habits that can be removed, it would mean that there is a dharma outside the mind, and that it can be exhausted. This is like a spiritual turtle dragging its tail in the mud, brushing away the traces, and the traces reappear. This can be said to be using consciousness to treat consciousness, which only deepens the illness. If one can understand that there is no dharma outside the mind, and no mind outside the dharma, and that both mind and dharma do not exist, then who else needs to be taught to achieve sudden enlightenment? Having read your letter, I offer a brief reply as a message from the mountains. The two elders are masters of both ancient and modern times. Their expedient means according to circumstances have their own meaning, and there is no inherent superiority or inferiority. However, Guifeng's (圭峰) answer is precisely what Han Yu (韓愈) asked, and his words do not deviate from the principle, opening up correct views. In comparison, Huitang's (晦堂) understanding is much greater. Yongming Yanshou (永明延壽) said: 'Who truly recognizes the true lineage of the Patriarchs and Buddhas? As long as there is faith, one can be a teacher. If we talk about the path of cultivation and realization, all schools say that their merits have not yet reached the level of the sages. Moreover, the Bodhisattvas (菩薩, enlightenment being) of initial aspiration recognized in the teachings can all be compared and known. One can also understand according to the teachings, first entering through hearing and understanding, and then uniting through non-thought. If one enters the gate of faith, one can ascend to the position of a Patriarch.' Let's use worldly affairs to illustrate the principles in the realm of sentient beings, with the first being comparative knowledge, the second being direct knowledge, and the third being knowledge based on teachings. The first, comparative knowledge, is like this leaky body we have now, which dreams every night. The good and bad states seen in dreams, the sorrows and joys, are all clear. When you wake up and sleep peacefully in bed, nothing is real. These are all the actions of consciousness and thought in the dream. Then it can be compared to the things seen when awake, which are as unreal as in a dream. The realms of the past, future, and present are originally the personal aspect of the eighth Ālaya-vijñāna (阿賴耶識, storehouse consciousness), all transformed by the fundamental consciousness. The present state is the discrimination of the clear consciousness; the past and future states are the thoughts of the solitary consciousness. Although the states of dream and wakefulness are different, they are inseparable from consciousness. Then the doctrine of mind-only is very clear through comparison. The second, direct knowledge, is to be clear about things without the need for comparison. For example, when you see a blue or white object, the object itself is

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虛。不言我青我白。皆是眼識分與同時意識計度分別為青為白。以意辨為色。以言說為青。皆是意言。自妄安置。以六塵鈍故。體不自立。名不自呼。一色既然。萬法咸爾。皆無自性。悉是意言。故曰萬法本閑。而人自鬧。是以若有心起時。萬境皆有。若空心起處。萬境皆空。則空不自空。因心故空。有不自有。因心故有。既非空非有。則唯識唯心。若無於心。萬法安寄。又如過去之境。何曾是有。隨念起處。忽然現前。若想不生。境終不現。此皆是眾生日用可以現知。不待功成。豈假修得。凡有心者。並可證知。故先德云。如大根人知唯識者。恒觀自心．意言為境。此初觀時。雖未成聖分。知意言則是菩薩第三約教而知者。大經云。三界唯心。萬法唯識。此是所證本理。能詮正宗也。予嘗三複此言。嘆佛祖所示廣大坦夷。明白簡易如此。而亦鮮有諦信之者。何也。清涼國師有言曰。行人當勤勇念知顯修之儀。以貪著世事。無始惡習離之甚難。過於世間慈父。離於孝子。故須精進方能除遣。勤則欲勤䇿勵。勇猛不息。念則明記不忘。知則決斷無悔。予愿守清涼之訓。以遵永明之旨。與諸同志入圓寂道場。

嵩明教初自洞山游康山。托跡開先法席。主者以其佳少年。銳于文學。命掌書記。明教笑曰。我豈為汝一杯

【現代漢語翻譯】 現代漢語譯本 虛幻不實。不說它是青色或白色，都是眼識分別，與同時生起的意識共同計度，分別出青色或白色。用意識辨別為色，用言語表達為青色，這些都是意念和言語，自己虛妄地安立。因為六塵遲鈍，本體不能自己成立，名稱不能自己呼喚。一種顏色既然如此，萬法都是這樣，都沒有自性，都是意念和言語。所以說萬法本來空閑，而人自己擾亂。因此，如果心念生起時，萬境都存在；如果空心生起時，萬境都空寂。那麼，空不是自己空，因為心的緣故才空；有不是自己有，因為心的緣故才有。既然非空非有，那麼就是唯識唯心。如果沒有心，萬法安放在哪裡？又如過去的境界，何曾是真實存在？隨著念頭生起的地方，忽然顯現於眼前。如果不想，境界始終不會出現。這些都是眾生日常可以現實驗證的，不需要等到功夫成就，哪裡需要修證才能得到？凡是有心的人，都可以證知。所以先德說，像大根器的人知道唯識，經常觀察自己的心，把意念和言語作為境界。這最初觀察時，雖然沒有成就聖人的果位，但知道意念和言語就是菩薩。第三是依據教義而知，大經（指《華嚴經》或《楞伽經》）說：『三界唯心，萬法唯識。』這是所證的根本道理，是能詮釋的正宗。我曾經多次反覆思考這句話，讚歎佛祖所開示的廣大平坦、明白簡易如此，但也很少有人真正相信。為什麼呢？清涼國師（澄觀）有話說：『修行人應當勤奮勇猛地念知顯修的儀軌，因為貪著世間事物，無始以來的惡習很難離開，比世間的慈父離開孝順的兒子還要難。所以必須精進才能去除。勤就是想要勤奮策勵，勇猛不息。念就是明確記住不忘，知就是決斷無疑。』我願意遵守清涼國師的教誨，以遵從永明延壽禪師的宗旨，與各位同道進入圓寂的道場。

嵩明教禪師最初從洞山遊歷到康山，寄身於開先寺的法席。主持的人因為他年輕有為，精通文學，命他掌管書記。明教禪師笑著說：『我難道是爲了你一杯酒的恩情嗎？』

【English Translation】 English version Illusory and unreal. It is not a matter of saying 'it is blue' or 'it is white'; all are discriminations of eye-consciousness, together with the simultaneous arising of consciousness jointly measuring and distinguishing blue from white. Using consciousness to discern as color, using language to express as blue—these are all ideations and words, self-fabricated and established. Because the six sense-objects are dull, the substance cannot establish itself, the name cannot call itself. Since one color is like this, all dharmas are like this; all are without self-nature, all are ideations and words. Therefore, it is said that all dharmas are fundamentally idle, yet people disturb themselves. Thus, if a thought arises in the mind, all realms exist; if emptiness arises in the mind, all realms are empty. Then, emptiness is not empty of itself; it is empty because of the mind. Existence is not existent of itself; it exists because of the mind. Since it is neither empty nor existent, then it is only consciousness, only mind. If there is no mind, where can the myriad dharmas be placed? Furthermore, like past realms, when have they ever truly existed? Wherever a thought arises, it suddenly appears before you. If thoughts do not arise, realms will never appear. These are all things that sentient beings can know and verify in their daily lives; there is no need to wait for the accomplishment of practice, how could it be obtained through cultivation? All those with a mind can realize this. Therefore, a former sage said, 'Like those with great roots who know only consciousness, constantly observe their own mind, taking ideations and words as realms.' This initial observation, although not yet achieving the state of a sage, knowing ideations and words is the third aspect of a Bodhisattva's knowledge based on teachings. The Great Sutra (referring to the Avatamsaka Sutra or Lankavatara Sutra) says, 'The three realms are only mind, the myriad dharmas are only consciousness.' This is the fundamental principle to be realized, the orthodox teaching that can explain it. I have repeatedly contemplated these words, praising the Buddha's and Patriarchs' teachings as so vast, straightforward, clear, and simple, yet few truly believe in them. Why is this? National Teacher Qingliang (Cheng-guan) said, 'Practitioners should diligently and vigorously remember and know the rituals of manifest cultivation, because attachment to worldly affairs and beginningless bad habits are very difficult to leave, even more difficult than a compassionate father leaving a filial son. Therefore, one must be diligent in order to remove them. Diligence means wanting to diligently encourage oneself, vigorously without ceasing. Remembrance means clearly remembering without forgetting, knowledge means decisively without regret.' I am willing to abide by National Teacher Qingliang's teachings, in order to follow the principles of Zen Master Yongming Yanshou, and enter the Bodhimanda of perfect stillness with all like-minded individuals.

Chan Master Song Mingjiao initially traveled from Dongshan to Kangshan, lodging at the Dharma seat of Kai Xian Temple. The abbot, seeing his youth and proficiency in literature, appointed him to manage the records. Mingjiao smiled and said, 'Am I doing this for the sake of a cup of your wine?'

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姜杏湯耶。因去之。居杭之西湖三十年。閉關不妄交。嘉祐中。以所撰輔教編．定祖圖．正宗記。詣闕上之。翰林王公素時權開封。為表薦于朝　仁宗皇帝加嘆久之。下其書于中書。宰相韓公．參政歐公閱其文大驚。譽于朝士大夫。書竟賜入藏。明教名遂聞天下。晚。移居靈隱之北永安蘭若。清旦誦金剛般若經不輟音。齋罷讀書。賓客至則清談。不及世事。嘗曰。客去清談少。年高白髮饒。夜分誦觀世音名號滿十萬聲則就寢。其苦硬清約之風。足以追配鐘山僧遠。予嘗見其手書與月禪師曰。數年來欲製紙被一翻以御苦寒。今幸已成之。想聞之大笑也。臨終安坐微笑。索筆作偈曰。后夜月初明。予將獨自行。不學大梅老。猶貪鼯鼠聲。師得法于洞山聰禪師。而宗派圖繫於德山遠公法嗣之列。誤矣。

石門洪覺范林間錄上 卍新續藏第 87 冊 No. 1624 林間錄

石門洪覺范林間錄卷下

大覺禪師。皇祐二年十二月十九日　仁宗皇帝詔至后苑。齋于化成殿。齋畢。傳宣效南方禪林儀範開堂演法。又宣左街副僧錄慈雲大師清滿啟白。滿謝恩畢。倡曰。帝苑春回。皇家會啟。萬乘既臨于舜殿。兩街獲奉于堯眉。爰當和煦之辰。正是闡揚之日。宜談祖道。上副宸衷。謹白。璉遂升座。問答罷。

【現代漢語翻譯】 現代漢語譯本： 姜杏湯耶（音譯，人名）。因此離開了那裡，在杭州西湖住了三十年，閉門謝客，不與世俗交往。嘉祐年間（1056-1063年），將他所撰寫的《輔教編》、《定祖圖》、《正宗記》呈給朝廷。當時翰林王公素（人名）代理開封府尹，向朝廷上表推薦，仁宗皇帝（趙禎，1022-1063年）讚歎很久，將他的書交給中書省。宰相韓琦（人名）、參知政事歐陽修（人名）閱讀了他的文章后非常驚訝，在朝廷士大夫中稱讚。書最終被賜入藏經閣，明教（佛教宗派名）的名聲因此傳遍天下。晚年，移居到靈隱寺北面的永安蘭若（寺廟名）。每天清晨誦讀《金剛般若經》，聲音不斷絕。齋戒完畢后就讀書，賓客來訪則清談，不涉及世俗之事。曾經說過：『客人走了清談就少了，年紀大了白頭髮增多了。』夜晚誦唸觀世音菩薩名號滿十萬聲才睡覺。他那種刻苦清貧的作風，足以追得上鐘山僧遠（人名）。我曾經見過他寫給月禪師（人名）的信，說：『幾年來想做一件紙被來抵禦嚴寒，現在幸好已經做成了，想必你聽了會大笑吧。』臨終時安詳地坐著微笑，拿起筆寫下偈語說：『後半夜月亮將要明亮，我將獨自前往。不學大梅山的老和尚，還貪戀鼯鼠的叫聲。』禪師從洞山聰禪師（人名）那裡得法，但是宗派圖卻被歸在德山遠公（人名）的法嗣之列，這是錯誤的。

石門洪覺范《林間錄》上 卍新續藏第 87 冊 No. 1624 《林間錄》

石門洪覺范《林間錄》下

大覺禪師（人名），皇祐二年（1050年）十二月十九日，仁宗皇帝（趙禎，1022-1063年）下詔到后苑，在化成殿齋戒。齋戒完畢，傳旨效仿南方禪林的儀軌開堂演法。又宣左街副僧錄慈雲大師清滿（人名）啟白。清滿謝恩完畢，倡議說：『帝王的花園裡春意回暖，皇家法會開啟。皇帝陛下親臨舜殿，兩街百姓有幸瞻仰堯眉。正當和煦的時辰，正是闡揚佛法之日。應該談論祖師之道，上以符合皇上的心意。謹此稟告。』璉（人名）於是升座，問答完畢。

【English Translation】 English version: Jiang Xing Tang Ye (transliteration, personal name). Therefore, he left and resided in West Lake, Hangzhou, for thirty years, closing his doors and not associating with the world. During the Jiayou period (1056-1063), he presented his compiled works, 'Fujian Bian' (Assisting Teaching Compilation), 'Dingzu Tu' (Establishing Ancestor Diagram), and 'Zhengzong Ji' (Record of the Orthodox Lineage), to the court. At that time, Hanlin Wang Gongsu (personal name) was acting as the Prefect of Kaifeng, and he submitted a memorial to the court recommending him. Emperor Renzong (Zhao Zhen, 1022-1063) praised him for a long time and handed his books to the Ministry of Central Affairs. Prime Minister Han Qi (personal name) and Councilor Ouyang Xiu (personal name) were greatly surprised after reading his articles and praised him among the court officials. The books were eventually granted entry into the Sutra Repository, and the name of Mingjiao (name of a Buddhist sect) spread throughout the world. In his later years, he moved to Yongan Lanruo (name of a temple) north of Lingyin Temple. Every morning, he recited the 'Diamond Sutra' without ceasing. After fasting, he would read books, and when guests came, he would engage in pure conversation, not involving worldly affairs. He once said, 'When guests leave, pure conversation decreases; as I get older, white hair increases.' At night, he would recite the name of Avalokitesvara Bodhisattva one hundred thousand times before going to bed. His austere and pure style was enough to match the monk Yuan of Zhongshan (personal name). I once saw a letter he wrote to Zen Master Yue (personal name), saying, 'For several years, I have wanted to make a paper quilt to resist the severe cold, and now I am fortunate to have made it. I imagine you will laugh when you hear about it.' As he was dying, he sat peacefully with a smile, picked up a pen and wrote a verse saying, 'The moon will be bright in the latter half of the night, and I will go alone. I will not learn from the old monk of Damei Mountain, who still craves the sound of the flying squirrel.' The Zen master obtained the Dharma from Zen Master Dongshan Cong (personal name), but the lineage diagram was attributed to the Dharma lineage of Yuan Gong of Deshan (personal name), which is a mistake.

Shimen Hongjue Fan's 'Linjian Lu' (Records from the Forest) - Part 1 卍 New Continued Collection, Volume 87, No. 1624, 'Linjian Lu'

Shimen Hongjue Fan's 'Linjian Lu' (Records from the Forest) - Part 2

Zen Master Dajue (personal name), on the 19th day of the twelfth month of the second year of Huangyou (1050), Emperor Renzong (Zhao Zhen, 1022-1063) issued an edict to the rear garden to fast in the Huacheng Hall. After fasting, he issued an edict to follow the rituals of the southern Zen forests to open a hall and preach the Dharma. He also announced that Ciyun Master Qingman (personal name), the Deputy Monk Registrar of Zuojie, would give a report. Qingman thanked him and proposed: 'The spring is returning to the Emperor's garden, and the royal Dharma assembly is opening. His Majesty is present at the Shun Hall, and the people of both streets are fortunate to behold the Yao eyebrows. At this warm moment, it is the day to expound the Dharma. We should talk about the way of the ancestors, to be in accordance with the Emperor's wishes. I hereby report.' Lian (personal name) then ascended the seat, and after the questions and answers, he concluded.

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乃曰。古佛堂中。曾無異說。流通句內。誠有多談。得之者。妙用無虧。失之者。觸途成滯。所以溪山云月。處處同風。水鳥樹林。頭頭顯道。若向迦葉門下。直得堯風蕩蕩。舜日高明。野老謳歌。漁人鼓舞。當此之時。純樂無為之化。焉知有恁么事。皇情大悅。

杜祁公．張文定公皆致政。居睢陽。里巷相往來。有朱承事者。以醫藥游二老之間。祁公勁正未嘗雜學。每笑安道佞佛。對賓客必以此嘲之。文定但笑而已。朱承事乘間謂文定曰。杜公天下偉人。惜未知此事。公有力。盍不勸發之。文定曰。君與此老緣熟勝我。我止能助之耳。朱詟應而去。一日。祁公呼朱切脈甚急。朱謂使者曰。汝先往白相公。但云看首楞嚴未了。使者如所告馳白。祁公默然。久之乃至。隱幾。揖令坐。徐曰。老夫以君疏通解事。不意近亦例阘茸。如所謂楞嚴者。何等語。乃爾耽著。聖人微言無出孔孟。舍此而取彼。是大惑也。朱曰。相公未讀此經。何以知不及孔孟。以某觀之。似過之也。袖中出其首卷曰。相公試閱之。祁公熟視朱。不得已乃取默看。不覺終軸。忽起大驚曰。世間何從有此書耶。遣使盡持其餘來。遍讀之。捉朱手曰。君真我知識。安道知之久而不以告我。何哉。即命駕來見文定。敘其事。安道曰。譬如人失物。忽已

尋得。但當喜其得之而已。不可追悔得之早晚也。仆非不相告。以公與朱君緣熟。故遣之耳。雖佛祖化人。亦必籍同事也。祁公大悅。

荊州福昌善禪師。明教寬公之子。為人敬嚴。秘重大法。初住持時。屋廬十餘間。殘僧三四輩而已。善晨香夕燈。升堂說法如臨千眾。而叢林受用所宜有者。咸修備之。過客至。肅然增敬。十餘年而衲子方集。天下向風長想。南禪師與悅公亦在會下。南公曰。我時病寒服藥。須被出汗。遣文悅遍院借之皆無有。百餘人例以紙為之。今則又不然。重氈之上。以褥覆之。一日三覺。可謂快活時世也。

華嚴論曰。若隨法性。萬相都無。若隨智力。眾相隨現。隱顯隨緣。都無作者。凡夫執著。用作無明。執障既無。智用自在。永明禪師曰。不離一真之境。化儀百變。是以箭穿石虎。非功力之所能。醉告三軍。豈麹糵之所造。筍抽寒谷。非陽和之所生。魚躍冰河。豈網羅之所致。悉為心感。顯此靈通。故知萬法施為。皆自心之力耳。

金峰玄明禪師。曹山耽章禪師之嗣。道㒵奇古。機辯冠眾。一日。升座曰。事存涵蓋合。理應箭鋒拄。若人道得。我分半院與伊。時有僧出衆。明下座約住曰。相見易得好。共事難為人。去。

大本禪師年八十。終蘇州靈嵓山。臨行。門

{ "translations": [ "現代漢語譯本：\n找到了（尋得）。但應當為得到它而高興（喜其得之而已），不要追悔得到它的早晚（不可追悔得之早晚也）。我不是不告訴你（仆非不相告），因為你和朱君的緣分深厚（以公與朱君緣熟），所以才派他去（故遣之耳）。即使是佛祖化身（雖佛祖化人），也必須藉助同事的幫助（亦必籍同事也）。祁公非常高興（祁公大悅）。", "", "荊州福昌善禪師（Jingzhou Fuchang Shanshan Chanshi），是明教寬公（Mingjiao Kuang Gong）的兒子。為人恭敬嚴肅（為人敬嚴），保守著重要的大法（秘重大法）。剛開始主持寺廟時（初住持時），只有十幾間房屋（屋廬十餘間），殘餘的僧人三四個（殘僧三四輩而已）。善禪師早晚燒香點燈（善晨香夕燈），升堂說法時如同面對成千上萬的聽眾（升堂說法如臨千眾），而叢林寺廟應該有的東西（叢林受用所宜有者），都全部準備好（咸修備之）。過路的客人來到（過客至），（善禪師）肅然起敬（肅然增敬）。十多年後（十餘年而），僧人才漸漸聚集（衲子方集），天下人都向往他的風範（天下向風長想）。南禪師（Nan Chanshi）和悅公（Yue Gong）也在他的門下（亦在會下）。南公說（南公曰）：『我當時生病發冷需要吃藥（我時病寒服藥），需要發汗（須被出汗）。派文悅（Wen Yue）在整個寺院裡借（遣文悅遍院借之），都沒有（皆無有）。一百多人（百餘人）都用紙來代替（例以紙為之）。現在就不是這樣了（今則又不然），厚厚的氈子上（重氈之上），用褥子蓋著（以褥覆之），一天睡三次（一日三覺），可以說是快樂的時代了（可謂快活時世也）。』", "", "《華嚴論》（Hua Yan Lun）說（曰）：『如果順應法性（若隨法性），萬象皆空（萬相都無）；如果順應智力（若隨智力），眾相隨之顯現（眾相隨現）。隱現隨著因緣而變化（隱顯隨緣），沒有造作者（都無作者）。凡夫執著（凡夫執著），用它來造作無明（用作無明）。執著障礙既然沒有了（執障既無），智慧的作用就自在無礙（智用自在）。』永明禪師（Yongming Chanshi）說（曰）：『不離一真之境（不離一真之境），教化方式千變萬化（化儀百變）。所以箭能穿透石虎（是以箭穿石虎），不是靠力量能夠做到的（非功力之所能）；醉酒後告誡三軍（醉告三軍），難道是酒麴造成的嗎（豈麹糵之所造）？竹筍在寒冷的峽谷中生長（筍抽寒谷），不是靠陽光的溫暖（非陽和之所生）；魚在冰河中跳躍（魚躍冰河），難道是靠漁網能夠捕捉到的嗎（豈網羅之所致）？都是心念感應的結果（悉為心感），顯現出這種靈通（顯此靈通）。所以知道萬法的施為（故知萬法施為），都是來自心力的作用啊（皆自心之力耳）。』", "", "金峰玄明禪師（Jinfeng Xuanming Chanshi），是曹山耽章禪師（Caoshan Danzhang Chanshi）的後代（之嗣）。他的道風深奧奇特（道㒵奇古），機鋒辯才超過眾人（機辯冠眾）。一天（一日），升座說法（升座曰）：『事情的關鍵在於涵蓋相合（事存涵蓋合），道理的關鍵在於箭鋒相抵（理應箭鋒拄）。如果有人能說得出來（若人道得），我把半個寺院分給他（我分半院與伊）。』當時有個僧人站出來（時有僧出衆），玄明禪師走下座位制止他說（明下座約住曰）：『相見容易相處難（相見易得好，共事難為人），走吧（去）。』", "", "大本禪師（Daben Chanshi）八十歲（年八十）時，在蘇州靈巖山（Suzhou Lingyanshan）圓寂（終蘇州靈嵓山）。臨終時（臨行），他的弟子們（門）...", "", "english_translations": [ "English version:\nFound it (尋得). But one should be happy to have obtained it (但當喜其得之而已), and not regret whether it was obtained early or late (不可追悔得之早晚也). It's not that I didn't tell you (仆非不相告), but because your affinity with Zhu Jun (朱君) is deep (以公與朱君緣熟), that's why I sent him (故遣之耳). Even if it's a Buddha's incarnation (雖佛祖化人), they must also rely on the help of colleagues (亦必籍同事也). Qi Gong (祁公) was very happy (祁公大悅).", "", "Zen Master Shan (善禪師) of Fuchang (福昌) in Jingzhou (荊州) was the son of Mingjiao Kuang Gong (明教寬公). He was respectful and solemn (為人敬嚴), and kept the great Dharma secret (秘重大法). When he first took over the monastery (初住持時), there were only a dozen or so rooms (屋廬十餘間), and only three or four remaining monks (殘僧三四輩而已). Zen Master Shan would burn incense and light lamps morning and evening (善晨香夕燈), and when he ascended the Dharma seat to preach, it was as if he were facing thousands of people (升堂說法如臨千眾), and he prepared everything that a monastery should have (叢林受用所宜有者, 咸修備之). When passing guests arrived (過客至), (Zen Master Shan) would show them solemn respect (肅然增敬). After more than ten years (十餘年而), monks gradually gathered (衲子方集), and people all over the world admired his demeanor (天下向風長想). Zen Master Nan (南禪師) and Yue Gong (悅公) were also among his disciples (亦在會下). Nan Gong (南公) said (南公曰): 'At that time, I was sick with a cold and needed to take medicine (我時病寒服藥), and I needed to sweat (須被出汗). I sent Wen Yue (文悅) to borrow a blanket throughout the monastery (遣文悅遍院借之), but there were none (皆無有). More than a hundred people (百餘人) used paper instead (例以紙為之). Now it's not like that (今則又不然), on top of thick felt (重氈之上), covered with a mattress (以褥覆之), sleeping three times a day (一日三覺), it can be said to be a happy era (可謂快活時世也).'", "", "The Huayan Sutra (華嚴論) says (曰): 'If one follows the Dharma-nature (若隨法性), all phenomena are empty (萬相都無); if one follows the power of wisdom (若隨智力), all phenomena appear accordingly (眾相隨現). Appearance and disappearance change with conditions (隱顯隨緣), there is no creator (都無作者). Ordinary people are attached (凡夫執著), using it to create ignorance (用作無明). Since attachment and obstacles are gone (執障既無), the function of wisdom is free and unobstructed (智用自在).' Zen Master Yongming (永明禪師) said (曰): 'Without leaving the realm of the one true reality (不離一真之境), the methods of teaching change in countless ways (化儀百變). Therefore, an arrow piercing a stone tiger (是以箭穿石虎) is not something that can be done by force (非功力之所能); admonishing the three armies while drunk (醉告三軍), is it caused by the wine yeast (豈麹糵之所造)? Bamboo shoots sprouting in a cold valley (筍抽寒谷) are not caused by the warmth of the sun (非陽和之所生); fish leaping in an icy river (魚躍冰河), is it caused by nets being able to catch them (豈網羅之所致)? All are the result of the mind's response (悉為心感), revealing this spiritual power (顯此靈通). Therefore, know that the actions of all dharmas (故知萬法施為) are all from the power of the mind (皆自心之力耳).'", "", "Zen Master Xuanming (玄明禪師) of Jinfeng (金峰) was a descendant (之嗣) of Zen Master Danzhang (耽章禪師) of Caoshan (曹山). His way was profound and unique (道㒵奇古), and his eloquence surpassed everyone (機辯冠眾). One day (一日), he ascended the seat and said (升座曰): 'The key to the matter lies in the box being closed (事存涵蓋合), the key to the principle lies in the arrowheads meeting (理應箭鋒拄). If someone can say it (若人道得), I will give him half of the monastery (我分半院與伊).' At that time, a monk stood up (時有僧出衆), Zen Master Xuanming stepped down from the seat and stopped him, saying (明下座約住曰): 'It's easy to meet, but difficult to get along (相見易得好，共事難為人), go (去).'", "", "Zen Master Daben (大本禪師), at the age of eighty (年八十), passed away at Lingyan Mountain (靈巖山) in Suzhou (蘇州) (終蘇州靈嵓山). As he was dying (臨行), his disciples (門)..." ] }

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弟子請曰。和尚道遍天下。今日不可無偈告。安坐。本熟視曰。癡子。我尋常尚懶作偈。今日特地圖什麼。尋常要臥便臥。不可今日特地坐也。索紙筆大書五字。曰後事付守榮。擲筆憨臥。若熟睡然。撼之。已去矣。

首楞嚴經二種轉依者。一．轉染得凈。二．轉迷得悟。菩提是生得。謂二障障不生故。今斷障。得名生得。涅槃名為顯得。本性清凈。客塵翳故。今斷而彼顯。名為顯得。然轉位有六。第一．損力益能轉。謂初二位以勝解慚愧力。損本識中染種勢力。益凈種功能。漸伏現行。亦名為轉也。第二．通達轉。由見道達真力。斷二障粗。證一分真實轉依故。第三．修習轉。謂地地漸斷俱生。證真轉依也。第四．果滿轉。謂究竟位以金剛定永斷本來一切粗重。頓證佛果。圓滿轉依也。第五．下劣轉。謂二乘厭苦欣寂。證真擇滅。無勝堪能故。第六．廣大轉。謂大乘位俱無欣厭。通達二空。雙斷二障。頓證無上菩提。有勝堪能故。

唐高僧。號懶瓚。隱居衡山之頂石窟中。嘗作歌。其略曰。世事悠悠。不如山丘。臥藤蘿下。塊石枕頭。其言宏妙。皆發佛祖之奧。德宗聞其名。遣使馳詔召之。使者即其窟。宣言。天子有詔。尊者幸起謝恩。瓚方撥牛糞火。尋煨芋食之。寒涕垂膺。未嘗答。使者笑之。且勸

【現代漢語翻譯】 現代漢語譯本 弟子請教說：『和尚您的佛法遍佈天下，今天不可不留下一首偈語來告誡世人。』懶瓚安然坐下，仔細看著弟子說：『真是個愚癡的傢伙！我平時尚且懶得作偈語，今天特意要做什麼呢？平時想睡就睡，今天不可特意坐著啊。』於是索要紙筆，大書五個字：『後事付守榮』。擲下筆，就憨然躺下，好像熟睡了一樣。搖晃他，已經去世了。

《首楞嚴經》所說的兩種轉依（兩種轉變所依賴的根本）是：第一，轉染得凈；第二，轉迷得悟。菩提（覺悟）是生得的，意思是二障（煩惱障和所知障）障礙了菩提的生起。現在斷除這些障礙，就名為生得。涅槃（寂滅）名為顯得，本性清凈，因為客塵（外來的塵埃）遮蔽的緣故。現在斷除客塵，本性就顯現，名為顯得。然而轉位有六種：第一，損力益能轉，指的是最初的兩個位次，以殊勝的理解和慚愧的力量，減損本識（根本意識）中染污種子的勢力，增益清凈種子的功能，逐漸降伏現行的染污，也稱為轉。第二，通達轉，由見道（證悟真理的道路）通達真如的力量，斷除二障的粗重部分，證得一部分真實的轉依。第三，修習轉，指的是各個菩薩地逐漸斷除俱生的煩惱，證得真實的轉依。第四，果滿轉，指的是究竟的佛果位，以金剛定（堅固不壞的禪定）永遠斷除本來的一切粗重煩惱，頓證佛果，圓滿轉依。第五，下劣轉，指的是二乘（聲聞乘和緣覺乘）厭惡痛苦，欣求寂靜，證得真擇滅（通過智慧選擇而達到的寂滅），沒有殊勝的堪能。第六，廣大轉，指的是大乘菩薩位，既沒有欣求也沒有厭惡，通達人空和法空，同時斷除二障，頓證無上菩提，具有殊勝的堪能。

唐朝高僧，法號懶瓚（Lazy Zan），隱居在衡山的山頂石窟中。曾經作歌，歌詞大略是：『世事悠悠，不如山丘。臥藤蘿下，塊石枕頭。』他的言語宏大精妙，都闡發了佛祖的奧義。德宗皇帝（779年-805年）聽說了他的名聲，派遣使者飛奔前去詔見他。使者到達他的石窟，宣稱：『天子有詔，尊者請起身謝恩。』懶瓚正在撥弄牛糞火，尋找煨熟的芋頭吃，鼻涕垂到胸前，始終沒有回答。使者嘲笑他，並且勸說。

【English Translation】 English version A disciple asked: 'Venerable monk, your Dharma is spread all over the world. Today, you must leave a verse to admonish the world.' Lazy Zan sat down peacefully, looked at the disciple carefully, and said: 'What a foolish fellow! I am usually too lazy to compose verses, what am I doing it for today? I usually sleep when I want to sleep, I can't sit here on purpose today.' So he asked for paper and pen, and wrote five large characters: 'The aftermath is entrusted to Shou Rong.' He threw down the pen and lay down foolishly, as if he were sound asleep. When shaken, he had already passed away.

The two kinds of transformation and reliance (the fundamental on which two kinds of transformations rely) mentioned in the Shurangama Sutra are: first, transforming defilement to attain purity; second, transforming delusion to attain enlightenment. Bodhi (enlightenment) is inherently attained, meaning that the two obstacles (affliction obstacle and knowledge obstacle) hinder the arising of Bodhi. Now, eliminating these obstacles is called inherent attainment. Nirvana (extinction) is called manifestation, because the original nature is pure, but it is obscured by adventitious dust (external dust). Now, eliminating the adventitious dust, the original nature manifests, which is called manifestation. However, there are six kinds of transformation positions: first, diminishing power and increasing ability transformation, referring to the first two positions, using the power of superior understanding and shame, diminishing the power of defiled seeds in the fundamental consciousness (alaya-vijñāna), increasing the function of pure seeds, gradually subduing the current defilements, also called transformation. Second, thorough understanding transformation, using the power of seeing the path (the path of realizing the truth) to thoroughly understand the power of suchness, cutting off the coarse parts of the two obstacles, and attaining a portion of the true transformation and reliance. Third, cultivation transformation, referring to the gradual cutting off of co-arisen afflictions in each Bodhisattva ground, attaining true transformation and reliance. Fourth, complete fruition transformation, referring to the ultimate Buddha-fruit position, using Vajra Samadhi (indestructible concentration) to forever cut off all originally coarse afflictions, suddenly attaining the Buddha-fruit, and completely transforming and relying. Fifth, inferior transformation, referring to the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) who are disgusted with suffering and seek tranquility, attaining true extinction through wisdom selection, without superior ability. Sixth, vast transformation, referring to the Mahayana Bodhisattva position, which has neither seeking nor disgust, thoroughly understanding the emptiness of persons and the emptiness of dharmas, simultaneously cutting off the two obstacles, suddenly attaining unsurpassed Bodhi, and possessing superior ability.

A high-ranking monk of the Tang Dynasty (618-907), named Lazy Zan, lived in seclusion in a stone cave on the top of Mount Heng. He once composed a song, the lyrics of which are roughly: 'Worldly affairs are leisurely, not as good as the hills. Lying under the wisteria, with a rock as a pillow.' His words are grand and exquisite, all expounding the profound meaning of the Buddha. Emperor Dezong (779-805) heard of his reputation and sent messengers to rush to summon him. The messenger arrived at his stone cave and declared: 'The Son of Heaven has an edict, Venerable, please rise and thank the Emperor.' Lazy Zan was stirring the cow dung fire, looking for roasted taro to eat, snot dripping down his chest, and never answered. The messenger laughed at him and persuaded him.

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瓚拭涕。瓚曰。我豈有工夫為俗人拭涕耶。竟不能致而去。德宗欽嘆之。予嘗見其像。垂頤瞋目。氣韻超然。若不可犯干者。為題其上曰。糞火但知黃獨美。銀鉤那識紫泥新。尚無心緒收寒涕。豈有工夫問俗人。

律部曰。昔有一國大亂。民爭逃他邦。道旁室廬皆空。一老兵過之。聞呱呱之聲。入視之。有嬰兒仰視屋樑。老兵隨觀之。乃懸飯纕耳。為解開。示之。則灰也。嬰兒見之即死。蓋其母欲棄去。不忍殺。懸此纕。紿云。此飯也。故其繫念不忘。識其為灰。則無餘想矣。乃知三界生死留滯。皆想所持故。古之達法大士。臨終超然自得者。無別道。但識法根源而已。

叢林相傳。石頭和尚施身食虎。祝曰。我宗如他日大振。必先食吾足。虎果自足而食。予竊笑之。紹聖初。游南臺。見泰布衲祭石頭。明上座文敘其施身食虎甚詳。乃知後人不能明。遂相傳為遷禪師也。又曰。清涼法眼禪師臨終。以書別李國主。主幸所居。而法眼不去。侍者壓以米纕乃卒。按本傳。法眼以周顯德五年戊午七月十七日示疾。閏月剃髮沐浴。告眾坐逝。未嘗先以書約國主也。而韓希載作悟空禪師碑則曰。師臨終以書別皇帝。中夜聞鐘聲。御升元閣。泣而送之。又曰。洞山悟本禪師見母行乞。佯為不識。母竟死於路旁。往視之

【現代漢語翻譯】 現代漢語譯本 贊公擦著眼淚。贊公說：『我哪裡有功夫為世俗之人擦眼淚呢？』最終沒有得到他的幫助就離開了。德宗皇帝欽佩讚歎他。我曾經見過他的畫像，下巴低垂，怒目圓睜，氣度韻味超凡脫俗，好像不可侵犯的樣子。為他在畫像上題詩說：『糞堆里的火只知道黃獨的美好，精妙的書法哪裡能認識紫泥的新穎。尚且沒有心情收起寒冷的眼淚，哪裡有功夫去問候世俗之人。』

律部中記載：過去有一個國家發生大亂，百姓爭相逃往其他國家。道路兩旁的房屋都空無一人。一位老兵經過那裡，聽到嬰兒的啼哭聲。進去一看，有一個嬰兒仰頭看著屋樑。老兵順著他的視線看去，原來是懸掛著一包飯。老兵解開那包東西，拿給嬰兒看，卻是灰燼。嬰兒看到后立刻就死了。原來是他的母親想要拋棄他，又不忍心殺害，所以懸掛這包東西，欺騙他說：『這是飯啊。』因此嬰兒心心念念不忘，一旦認出那是灰燼，就沒有剩餘的念想了。由此可知三界生死輪迴的滯留，都是由妄想所造成的。古代通達佛法的大德之士，臨終時超脫自在，沒有別的訣竅，只是認識了法（Dharma，佛法）的根源罷了。

叢林中相傳，石頭和尚（Shi Tou He Shang）捨身喂老虎，祝願說：『我的宗派如果將來能夠大興，必定先吃我的腳。』老虎果然從他的腳開始吃。我私下裡嘲笑這件事。紹聖（Shaosheng）初年（1094），我遊覽南臺山，見到泰布衲祭拜石頭和尚（Shi Tou He Shang）。明上座的文章詳細敘述了他捨身喂虎的事蹟。才知道後人不能明白這件事，於是就相傳是遷禪師（Qian Chanshi）的事蹟了。又說，清涼法眼禪師（Qingliang Fayan Chanshi）臨終時，寫信告別李國主（Li Guozhu）。國主親自到他居住的地方，但是法眼禪師（Fayan Chanshi）沒有離去，侍者用米袋壓住他才去世。按照本傳記載，法眼禪師（Fayan Chanshi）在周顯德五年（958）戊午七月十七日生病，閏月剃髮沐浴，告訴眾人後坐化去世，未曾事先寫信約定國主。而韓希載（Han Xizai）所作的悟空禪師碑（Wukong Chanshi Bei）中卻說：『禪師臨終時寫信告別皇帝，半夜聽到鐘聲，皇帝登上升元閣，哭泣著送別他。』又說，洞山悟本禪師（Dongshan Wuben Chanshi）見到母親沿街乞討，假裝不認識她，母親最終死在路旁。他前去檢視。

【English Translation】 English version Zan wiped away his tears. Zan said, 'How could I have the time to wipe away tears for vulgar people?' In the end, he couldn't get his help and left. Emperor Dezong admired and praised him. I once saw his portrait, with his chin drooping and his eyes glaring, his aura and charm were extraordinary, as if he were inviolable. I wrote a poem on the portrait, saying, 'The fire in the dung heap only knows the beauty of the yellow yam, how can the exquisite calligraphy recognize the novelty of the purple clay? He doesn't even have the mood to collect his cold tears, how could he have the time to ask about vulgar people?'

The Vinaya Pitaka says: In the past, there was a great chaos in a country, and the people scrambled to flee to other countries. The houses along the road were all empty. An old soldier passed by and heard the sound of a baby crying. He went in to look and saw a baby looking up at the roof beam. The old soldier followed his gaze and saw a bag of rice hanging there. The old soldier untied the bag and showed it to the baby, but it was ashes. The baby died immediately after seeing it. It turned out that his mother wanted to abandon him, but couldn't bear to kill him, so she hung this bag, deceiving him by saying, 'This is rice.' Therefore, the baby kept it in his mind, and once he recognized that it was ashes, there were no remaining thoughts. From this, we know that the stagnation of the cycle of birth and death in the Three Realms is all caused by delusion. The great virtuous ones who have attained the Dharma in ancient times, who were detached and at ease at the time of their death, had no other secret, but simply recognized the root of the Dharma (Dharma).

It is said in the monastic community that Zen Master Shi Tou (Shi Tou He Shang) offered his body to feed a tiger, praying, 'If my sect is to flourish greatly in the future, it must first eat my feet.' The tiger indeed started eating from his feet. I secretly laughed at this. In the early years of Shaosheng (1094), I traveled to Mount Nantai and saw the monk Tai Bu offering sacrifices to Zen Master Shi Tou (Shi Tou He Shang). The essay by the Venerable Ming narrated in detail the story of him offering his body to feed the tiger. Only then did I realize that later generations could not understand this, so they passed it on as the story of Zen Master Qian (Qian Chanshi). It is also said that Zen Master Fayan of Qingliang (Qingliang Fayan Chanshi) wrote a letter to bid farewell to Lord Li (Li Guozhu) before his death. The lord personally went to his residence, but Zen Master Fayan (Fayan Chanshi) did not leave. The attendant pressed him with a bag of rice, and then he passed away. According to the original biography, Zen Master Fayan (Fayan Chanshi) fell ill on the 17th day of the seventh month of the fifth year of Xiande (958) in the Zhou Dynasty, and shaved his head and bathed in the intercalary month, told the crowd and passed away in meditation, without ever writing a letter to agree with the lord beforehand. However, Han Xizai's (Han Xizai) inscription on the stele of Zen Master Wukong (Wukong Chanshi Bei) says: 'The master wrote a letter to bid farewell to the emperor before his death, and in the middle of the night, he heard the sound of the bell, and the emperor ascended the Shengyuan Pavilion, weeping to see him off.' It is also said that Zen Master Dongshan Wuben (Dongshan Wuben Chanshi) saw his mother begging on the street and pretended not to recognize her. His mother eventually died on the roadside. He went to check on her.

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。有米數合。為投大眾粥鍋中。以薦冥福。悟本獨庵寒溪百結最有年。至住新豐已六十餘。自巖頭．雪峰．欽山三人相尋而至。於是積眾幾千人。則母蓋不啻八十歲矣。借使聞其子顯著。自東吳孤行而來。不亦難乎。又曰。玄沙欲出家。懼其父不從。方同捕魚。因覆舟溺死之。玄沙天資高妙。必不爾。獨不知何所據。便爾不疑。此直不情者記之以自藏。安知誣毀先德為罪逆。必有任其咎者。不可不慎也。

香山居士白樂天。醉心內典。與之遊者多高人勝士。觀其與濟上人書。鉤深索隱。精確高妙。未嘗不置卷長嘆。想見其為人。恨不見濟公所答耳。因作補濟上人答樂天書一首並樂天問詞。錄於此。月日。弟子太原白居易白濟上人。侍者昨者頂謁。時不以愚蒙。言及佛法。或未了者。許重討論。今經典間未諭者。其義有二。欲面問答。恐彼此卒卒。語言不盡。故粗形於文字。愿詳覽之。敬佇報章。以開未悟。所望。所望。佛以無上大慧觀一切眾生。知其根性大小不等。而以方便智說方便法。故為闡提說十善法。為小乘說四諦法。為中乘說十二因緣法。為大乘說六波羅蜜法。皆對病根投以良藥。此蓋方便教中不易之典也。何者。若為小乘人說大乘法。心則狂亂。狐疑不信。所謂無以大海內于牛跡也。若為大乘人說小

【現代漢語翻譯】 現代漢語譯本：有人用米來計算數量，然後把米投入到為大眾施粥的鍋中，以此來薦拔冥福。悟本、獨庵、寒溪、百結這幾位老和尚都很有年紀了，等到住在新豐的時候已經六十多歲了。自從巖頭、雪峰、欽山這三個人互相尋訪來到這裡，於是聚集的僧眾有幾千人。那麼老母親的年紀大概不止八十歲了。假設聽說她的兒子很出名，獨自從東吳遠道而來，這難道不是很難得的事情嗎？ 又有人說，玄沙（人名，具體含義不詳）想要出家，擔心他的父親不同意，（當時玄沙）正在和父親一起捕魚，因為船翻了而溺水身亡。玄沙天資很高超，一定不會是這樣的。真不知道（這個說法）有什麼依據，就這麼毫不懷疑。這簡直是不瞭解情況的人記錄下來用來自我炫耀。怎麼知道誣衊先人的德行是很大的罪過呢？一定會有承擔這個罪過的人，不可不謹慎啊。 香山居士白樂天（白居易的別號，唐代詩人）醉心於佛經，與他交往的多數是高人和賢士。看他與濟上人（人名，具體含義不詳）的書信，探究深刻的道理，精闢高妙，（我）沒有不放下書卷長聲嘆息的。想像他的為人，遺憾沒有看到濟公（人名，具體含義不詳）的回覆。因此寫了一首補充濟上人回覆樂天的書信，並附上樂天提問的詞，記錄在這裡。 某年某月某日，弟子太原白居易（白樂天，唐代詩人）寫給白濟上人：侍者昨天來拜見，（您）沒有因為我愚昧無知而拒絕，談到佛法，對於有些不明白的地方，允許我重新討論。現在對於經典中沒有理解的地方，其中的含義有兩點，想要當面請教，又擔心彼此匆忙，語言表達不盡，所以粗略地寫成文字，希望您詳細閱讀。恭敬地等待您的回覆，以開啟我未開悟的地方。所希望的，所希望的。 佛以無上大智慧觀察一切眾生，知道他們的根性大小不同，所以用方便的智慧說方便的法門。所以為闡提（斷善根的人）說十善法，為小乘（佛教的一個派別）說四諦法，為中乘（佛教的一個派別）說十二因緣法，為大乘（佛教的一個派別）說六波羅蜜法，都是針對病根投以良藥。這大概是方便教中不易的準則。為什麼呢？如果為小乘人說大乘法，他們的心就會狂亂，狐疑不信，這就是所謂的無法用牛蹄印來容納大海。

【English Translation】 English version: Someone used rice to count the amount, and then put the rice into the porridge pot for the public, in order to recommend blessings for the deceased. Wu Ben (person name, specific meaning unknown), Du An (person name, specific meaning unknown), Han Xi (person name, specific meaning unknown), and Bai Jie (person name, specific meaning unknown), these old monks were all very old. By the time they lived in Xinfeng, they were already over sixty years old. Since Yantou (person name, specific meaning unknown), Xuefeng (person name, specific meaning unknown), and Qinshan (person name, specific meaning unknown) visited each other and came here, there were thousands of monks gathered. Then the old mother was probably more than eighty years old. Assuming that she heard that her son was famous and came alone from Dongwu (historical region in China) from afar, wouldn't this be a very rare thing? Someone also said that Xuansha (person name, specific meaning unknown) wanted to become a monk, worried that his father would not agree. (At that time, Xuansha) was fishing with his father, and drowned because the boat capsized. Xuansha was very talented, it must not be like this. I really don't know what the basis (of this statement) is, and I don't doubt it at all. This is simply someone who doesn't understand the situation recording it to show off. How do they know that slandering the virtues of the ancestors is a great sin? There will definitely be someone to bear this sin, so be careful. Layman Bai Letian (Bai Juyi's alias, Tang Dynasty poet) of Xiangshan was devoted to Buddhist scriptures, and most of those who associated with him were noble and virtuous people. Looking at his letters with Ji Shangren (person name, specific meaning unknown), exploring profound principles, precise and brilliant, (I) never failed to put down the book and sigh for a long time. Imagining his character, it is a pity that I did not see Ji Gong's (person name, specific meaning unknown) reply. Therefore, I wrote a letter supplementing Ji Shangren's reply to Letian, and attached Letian's questions, recorded here. On a certain day of a certain month, disciple Taiyuan Bai Juyi (Bai Letian, Tang Dynasty poet) wrote to Bai Ji Shangren: The attendant came to visit yesterday, (you) did not refuse because of my ignorance, and talked about Buddhism. For some things that I don't understand, you allowed me to discuss them again. Now, for the things in the classics that I don't understand, there are two meanings, I want to ask in person, but I am worried that we will be in a hurry and the language will not be fully expressed, so I roughly write it into words, I hope you read it in detail. Respectfully waiting for your reply, to open up the places where I am not enlightened. What I hope for, what I hope for. The Buddha observes all sentient beings with supreme wisdom, knowing that their roots are different in size, so he uses expedient wisdom to speak of expedient methods. Therefore, he speaks of the ten good deeds for Chandala (those who have cut off the roots of goodness), the Four Noble Truths for the Hinayana (a school of Buddhism), the Twelve Links of Dependent Origination for the Middle Vehicle (a school of Buddhism), and the Six Paramitas for the Mahayana (a school of Buddhism), all of which are prescribing the right medicine for the disease. This is probably an easy principle in expedient teaching. Why? If you speak of Mahayana Dharma to Hinayana people, their minds will be chaotic, suspicious and unbelieving, which is the so-called inability to contain the sea in a cow's hoof print.

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乘法。是以穢食置於寶器。所謂彼自無瘡。勿傷之也。故維摩經總其義云。為大醫王應病與藥。又首楞嚴三昧經云。不先思量而說何法。隨其所應而為說法。正是此義耳。猶恐說法者不隨人之根性也。故又法華經戒云。若但贊佛乘。眾生沒在苦。不能信是法。破法不信故。如此非獨慮說者不能救病。亦恐聞者不信。沒在罪苦也。則佛之付囑。豈不丁寧耶。何則。法王經云。若定根基。為小乘人說小乘法。為大乘人說大乘法。為闡提人說闡提法。是斷佛性。是滅佛身。是說法人當歷百千萬劫墮諸地獄。縱佛出世。猶未得出。若生人中。缺唇無舌。獲如是報。何以故。眾生之性。即是法性。從本已來無有增減。云何于中分別病藥。又云。于諸法中。若說高下。即名邪說。其口當破。其舌當裂。何以故。一切眾生心垢同一垢。心凈同一凈。眾生若病。應同一病。眾生須藥。應同一藥。若說多法。即名顛倒。何以故。為妄分別。拆善惡法。破一切法故。隨機說法。斷佛道故。此又瞭然不壞之義也。金剛三昧經云。皆以一味道。終不以小乘。無有諸雜味。猶如一雨潤。又金剛經云。是法平等。無有高下。是名阿耨多羅三藐三菩提。據此后三經。則與前三經義甚相戾也。其故何哉。若云依維摩詰謂富樓那云。先當入定觀此人心。然

【現代漢語翻譯】 現代漢語譯本： 乘法。好比將污穢的食物放置在珍貴的器皿中。這就是所謂的『他自己沒有瘡，不要傷害他』。所以《維摩詰經》（Vimalakirti Sutra）總結其意義說：『作為偉大的醫王，應根據病情給予藥物。』又《首楞嚴三昧經》（Shurangama Samadhi Sutra）說：『不事先思考而說什麼法，應根據他們的情況而說法。』這正是這個意思。還擔心說法的人不順應人的根性。所以《法華經》（Lotus Sutra）又告誡說：『如果只讚揚佛乘（Buddha-yana），眾生沉沒在痛苦中，不能相信這個法，因為破壞法而不相信。』這樣不僅考慮到說法者不能救治疾病，也擔心聽法者不相信，沉沒在罪惡痛苦中。那麼佛的囑託，難道不鄭重嗎？為什麼呢？《法王經》（Dharmaraja Sutra）說：『如果確定了根基，為小乘（Hinayana）人說小乘法，為大乘（Mahayana）人說大乘法，為闡提（icchantika，斷善根的人）人說闡提法，這是斷滅佛性，是毀滅佛身，說法的人應當經歷百千萬劫墮入各種地獄，即使佛出世，也無法得出。如果生在人中，會缺唇無舌，獲得這樣的報應。』為什麼呢？眾生的本性，就是法性（Dharmata），從本來就沒有增減。為什麼要在其中分別病和藥呢？又說：『在各種法中，如果說高下，就叫做邪說。他的口應當破裂，他的舌應當斷裂。』為什麼呢？一切眾生的心垢是同一種垢，心凈是同一種凈。眾生如果生病，應該同一種病。眾生需要藥，應該同一種藥。如果說多種法，就叫做顛倒。為什麼呢？因為妄加分別，拆散善惡法，破壞一切法。』隨機說法，是斷滅佛道。這又是瞭然不壞的意義。《金剛三昧經》（Vajrasamadhi Sutra）說：『都用一種味道，始終不用小乘，沒有各種雜味，猶如一場雨滋潤。』又《金剛經》（Diamond Sutra）說：『這個法是平等的，沒有高下，這叫做阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』根據這后三部經，就與前三部經的意義非常矛盾。這是什麼緣故呢？如果說依據維摩詰（Vimalakirti）對富樓那（Purna）說的話：『先應當入定觀察這個人的心。』然後

【English Translation】 English version: Multiplication. It is like placing unclean food in a precious vessel. This is what is meant by 'He himself has no sores, do not harm him.' Therefore, the Vimalakirti Sutra summarizes its meaning by saying: 'As a great physician, one should give medicine according to the illness.' Also, the Shurangama Samadhi Sutra says: 'Without first contemplating, what Dharma should be spoken? Speak according to what is appropriate for them.' This is precisely the meaning. There is still concern that the speaker does not follow the nature of the person. Therefore, the Lotus Sutra also warns: 'If one only praises the Buddha-yana (Buddha Vehicle), sentient beings will be submerged in suffering and unable to believe in this Dharma, because they destroy the Dharma and do not believe.' This not only considers that the speaker cannot cure the illness, but also worries that the listener will not believe and will be submerged in sinful suffering. Then, is the Buddha's entrustment not earnest? Why? The Dharmaraja Sutra says: 'If the foundation is determined, speaking Hinayana (Small Vehicle) Dharma to Hinayana people, speaking Mahayana (Great Vehicle) Dharma to Mahayana people, and speaking icchantika (those who have severed their roots of goodness) Dharma to icchantika people is cutting off the Buddha-nature, destroying the Buddha-body, and the speaker should experience hundreds of thousands of kalpas (eons) falling into various hells. Even if the Buddha appears in the world, they will still not be able to escape. If they are born among humans, they will have a cleft lip and no tongue, receiving such retribution.' Why? The nature of sentient beings is the Dharmata (Dharma-nature), and from the beginning, there has been no increase or decrease. Why should one differentiate between illness and medicine within it? It also says: 'Among all Dharmas, if one speaks of high and low, it is called heresy. Their mouth should be broken, and their tongue should be split.' Why? The mental defilements of all sentient beings are the same defilement, and mental purity is the same purity. If sentient beings are sick, they should have the same illness. If sentient beings need medicine, they should have the same medicine. If one speaks of many Dharmas, it is called delusion.' Why? Because of false discrimination, dismantling good and evil Dharmas, and destroying all Dharmas. Speaking Dharma according to the occasion is cutting off the Buddha-path. This is also the meaning of being clear and indestructible. The Vajrasamadhi Sutra says: 'All use one taste, and never use the Hinayana, there are no various flavors, like one rain nourishing.' Also, the Diamond Sutra says: 'This Dharma is equal, without high or low, this is called anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' According to these last three sutras, they are very contradictory to the meaning of the first three sutras. What is the reason for this? If it is said that according to Vimalakirti's words to Purna: 'One should first enter samadhi (meditative state) to observe the mind of this person.' Then

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后說法。又云。不觀人根。不應說法。夫以富樓那之通慧。又親奉如來為大弟子。尚未能觀知人心。況后五百歲末法中弟子。豈能盡觀知人心。而後說法乎。設使觀知人心。若彼發小乘心。而為說大乘法。可乎。若未能觀彼心。而率己意說。又可乎。既未能觀。與默然不說。又可乎。若云依義不依語。則上六經之義互相違反。其將孰依乎。若云依了義經。則三世諸佛．一切善法皆從此經出。孰名為不了義經乎。況諸經中與維摩．法華．首楞嚴之說同者。非一也。與法王．金剛三昧之說同者。亦非一也。不可遍舉。故於二義中各舉三經。此六經皆上人常所講讀者。今故引以為問。必有甚深之旨焉。今且有人忽問法于上人。上人或能觀知其心。或未能觀知其心。將應病與藥而為說耶。將同一病一藥而為說耶。若應病與藥。又是有高下。是有雜味。即反法王等三經之義。豈徒反其義。又獲如上所說之罪報矣。若同一病一藥為說。必當說大乘。大乘即佛乘也。若贊佛乘。且不隨應。且不救病。即反維摩等三經之義。豈徒反其義。又使眾生沒在罪苦矣。六者皆如來說。如來是真語者。實語．不誑語．不異語者。今隨此則反彼。順彼則逆此。設有問上人。其將何法以對焉。此其未諭者一也。又五蘊者。色．受．想．行．識是也。十

二因緣者。無明緣行。行緣識。識緣名色。名色緣六入。六入緣觸。觸緣受。受緣愛。愛緣取。取緣有。有緣生。生緣老死．憂悲苦惱是也。夫五蘊．十二因緣。蓋一法也。蓋一義也。略言之則五。詳之則為十二。雖名數多少或殊。其于倫次轉遷。合同條貫。今五蘊中則色．受．想．行．識相次。而十二緣中則行．識．色．入．觸．受想緣。一則色在行前。一則色次行后。正序之既不類。逆倫之又不同。若佛次第而言。則不應有此雜亂。若謂偶然而說。則不當名為因緣。前後不倫。其義安在。此其未諭者二也。上人耆年大德。後學宗師就出家中。又以說法而作佛事。必能研精二義。合而通之。仍望指陳。著于翰墨。蓋欲藏諸篋笥。永永不忘也。其餘疑義亦續咨問。居易頓首。予補其答曰。辱賜書。蒙以教乘為問。顧惟魯鈍之資。何足以當天縱之辯。然敢不竭疲陋以塞外護為法之勤耶。如居士所論六經二義。與夫行色不倫之說為不通者。在不痛思自所問端方便智三言而已。了此三言。則雖百千妙義。無盡法門。可不究而解。矧所謂維摩．法王前後六經相戾之義乎。方便智者。如將將兵。權謀所施。非有定式。其發如雷霆。如機括。故能消過於未然。折衝于千里在一時耳。豈據典故哉。夫軍勢之虛實。將氣之勇怯。陣形之

【現代漢語翻譯】 現代漢語譯本： 二、因緣：無明（avidyā，指對事物真相的無知）緣行（saṃskāra，指業力行為），行緣識（vijñāna，指意識），識緣名色（nāmarūpa，指精神和物質現象），名色緣六入（ṣaḍāyatana，指六根，即眼、耳、鼻、舌、身、意），六入緣觸（sparśa，指根、境、識的和合），觸緣受（vedanā，指感受），受緣愛（tṛṣṇā，指渴愛），愛緣取（upādāna，指執取），取緣有（bhava，指存在），有緣生（jāti，指出生），生緣老死（jarā-maraṇa，指衰老和死亡）、憂悲苦惱，就是這樣。五蘊（pañca-skandha，指色、受、想、行、識）和十二因緣，實際上是一個法，一個道理。簡略地說就是五蘊，詳細地說就是十二因緣。雖然名目和數量有所不同，但其倫次和流轉，都是相同和一致的。現在五蘊中，色（rūpa，指物質）、受（vedanā，指感受）、想（saṃjñā，指知覺）、行（saṃskāra，指意志）、識（vijñāna，指意識）依次排列；而十二因緣中，行、識、色、六入、觸、受、想緣。一個（五蘊）是色在行前，一個（十二因緣）是色在行后。正常的順序既然不相同，逆向的倫次又不一樣。如果按照佛陀的次第來說，就不應該有這種雜亂。如果說是偶然的說法，就不應該稱作因緣。前後不合倫理，其中的意義在哪裡呢？這是我還不明白的第二點。上人您是年長的有德之士，是後學者的宗師，又出家修行，以說法作為佛事，必定能夠深入研究這兩種意義，將它們融會貫通。希望您能指點迷津，寫在紙上，我想將它收藏起來，永遠不忘記。其餘的疑問，我也會陸續請教。居易頓首。 我補充回答說：拜讀您的來信，承蒙您以佛教教義來提問。考慮到我魯鈍的資質，怎麼能夠勝任您天縱的辯才呢？但我怎敢不竭盡我疲憊淺陋的知識，來報答您護持佛法的勤勞呢？像您所說的六經（指多部佛經）的兩種意義，以及行和色不合倫次之說，認為它們不通順，就在於沒有深刻思考『自所問端』、『方便』、『智』這三個字而已。瞭解這三個字，那麼即使是百千種微妙的意義，無盡的法門，也可以不用深入研究就能理解。更何況是維摩（Vimalakīrti，維摩詰）、法王（Dharmaraja，佛陀）前後六經相互矛盾的意義呢？方便智，就像將領帶兵打仗，權宜之計的運用，沒有固定的模式。它的發動像雷霆一樣迅猛，像機關一樣靈巧，所以能夠消除禍患于未然，在千里之外決勝於一時。哪裡是拘泥於典故呢？軍隊形勢的虛實，將領氣勢的勇怯，陣法的...

【English Translation】 English version: Secondly, the conditions: Ignorance (avidyā) conditions volitional formations (saṃskāra); volitional formations condition consciousness (vijñāna); consciousness conditions name and form (nāmarūpa); name and form condition the six sense bases (ṣaḍāyatana); the six sense bases condition contact (sparśa); contact conditions feeling (vedanā); feeling conditions craving (tṛṣṇā); craving conditions grasping (upādāna); grasping conditions becoming (bhava); becoming conditions birth (jāti); birth conditions old age and death (jarā-maraṇa), sorrow, lamentation, pain, grief, and despair. The five aggregates (pañca-skandha) and the twelve links of dependent origination are essentially one Dharma, one principle. Briefly speaking, it is the five aggregates; in detail, it is the twelve links. Although the names and numbers may differ, their order and transformation are the same and consistent. Now, in the five aggregates, form (rūpa), feeling (vedanā), perception (saṃjñā), volitional formations (saṃskāra), and consciousness (vijñāna) are in sequence. In the twelve links, there are volitional formations, consciousness, form, the six sense bases, contact, feeling, and perception. In one (the five aggregates), form is before volitional formations; in the other (the twelve links), form is after volitional formations. The normal order is different, and the reverse order is also different. If according to the Buddha's order, there should not be such confusion. If it is said to be an accidental statement, it should not be called dependent origination. The order is inconsistent, where is the meaning in it? This is the second point that I do not understand. Venerable Master, you are an elder of great virtue, a teacher of later learners, and you have renounced the world to practice, using Dharma talks as Buddhist activities. You must be able to deeply study these two meanings and integrate them. I hope you can point out the way, write it down, and I want to collect it and never forget it. I will continue to ask about other doubts. Juyi bows his head. I added in response: I have read your letter, and I am honored that you ask about Buddhist teachings. Considering my dull qualifications, how can I be worthy of your natural talent for debate? But how dare I not exhaust my tired and shallow knowledge to repay your diligence in protecting the Dharma? As you said, the two meanings of the six sutras (referring to multiple Buddhist scriptures), and the saying that volitional formations and form are not in order, thinking that they are not coherent, lies in not deeply thinking about the three words 'the point of your question', 'expedient means', and 'wisdom'. Understanding these three words, then even hundreds of thousands of subtle meanings, endless Dharma gates, can be understood without in-depth study. Moreover, what about the meaning of Vimalakīrti (Vimalakīrti) and Dharmaraja (Dharmaraja, the Buddha) contradicting each other in the six sutras before and after? Expedient wisdom is like a general leading troops to fight, the use of expedient measures, there is no fixed pattern. Its launch is as swift as thunder, as clever as a mechanism, so it can eliminate disasters before they happen, and win a victory thousands of miles away in an instant. Where is it sticking to allusions? The reality and emptiness of the military situation, the courage and timidity of the general's morale, the formation of the...

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可否。成敗之先見。或有定論。例吾教三乘以觀根授法。不可參亂是也。以勇怯之氣。為虛實之勢。以施其事。則誤矣。例吾法謂不可以大乘之法授小乘之人。而小乘之人終不堪受大乘之法。如維摩．法華等三經所以丁寧告諭者是也。法王等三經又明告直指纖悉蕩除之。亦所當爾。何以知之。如將兵者。意在濟亂以安國。則如來之意豈非欲開迷以顯智乎。執三乘之語言。為佛之方便智者。失之甚矣。彼特品第眾生根器之說不能了者。反墮常見。即外道。非佛道也。執眾生佛性自無始來無有是事者。又墮斷見。即外道。非佛道也。華嚴經曰。凡愚之人。迷佛方便。執有三乘。法華經曰。尋念過去佛。亦應說三乘。來書所疑。可以釋矣。涅槃經曰。欲得早成佛者與早成。欲遲成佛者與遲成。起信論曰。世尊為勇猛眾生說成佛在一念。為懈怠眾生說得果須滿僧祇者。真方便智之旨。神而明之則能變通與奪。施之以成就眾生也。一代時教以三宗攝之。所謂法相．破相．性宗也。前之六經二義。乃法相．破相二宗所攝。此二宗自不許相難。以建立蕩除宗異故也。又疑為法師者。不能定觀人之根。過慮誤授人以法。且有罪苦。夫知法比丘雖凡夫具足煩惱之軀。然其志好明達。慧辯猛利。非果位小乘可比。如迦陵鳥在殼。則聲壓眾鳥

【現代漢語翻譯】 可否預見成敗，或者有既定的結論？例如我佛教的三乘教法，要根據眾生的根器來傳授，不可以混淆，就是這個道理。如果把人的勇敢或怯懦之氣，當作虛實的力量來運用，那就錯了。例如我的教法說，不可以把大乘的法傳授給小乘根器的人，而小乘根器的人最終也無法接受大乘的法。《維摩經》（Vimalakirti Sutra）、《法華經》（Lotus Sutra）等三部經之所以反覆告誡，就是這個原因。而《法王經》等三部經又明確地告誡要直接指出，纖毫不留地盪滌清除，也應當這樣做。為什麼呢？就像帶兵的人，心意在於平定亂世以安定國家，那麼如來的心意難道不是想要開啟迷惑以顯現智慧嗎？如果執著於三乘的語言，認為是佛的方便智慧，那就大錯特錯了。他們只是不瞭解品評眾生根器的說法，反而墮入常見，那就是外道，不是佛道。如果執著于眾生的佛性自無始以來就沒有這件事，又會墮入斷見，那就是外道，不是佛道。《華嚴經》（Avatamsaka Sutra）說：『凡夫愚昧之人，迷惑于佛的方便，執著于有三乘。』《法華經》（Lotus Sutra）說：『尋思憶念過去的佛，也應該說三乘。』來信中的疑問，可以解釋了。《涅槃經》（Nirvana Sutra）說：『想要早點成佛的，就給予早點成佛的法；想要遲點成佛的，就給予遲點成佛的法。』《起信論》（Awakening of Faith in the Mahayana）說：『世尊為勇猛的眾生說成佛在一念之間，為懈怠的眾生說證果需要經歷漫長的僧祇劫。』這才是方便智慧的宗旨，能夠神奇地明白它，就能靈活地變通給予或剝奪，用來成就眾生。一代時教可以用三宗來概括，就是法相宗、破相宗、性宗。前面的六經二義，是法相宗、破相宗所包含的。這兩個宗派之間本來就不允許互相詰難，因為建立和蕩除的宗旨不同。又擔心作為法師的人，不能準確地觀察人的根器，過度考慮而錯誤地傳授給人以法，並且會有罪過。要知道，知法的比丘雖然是具足煩惱的凡夫之身，但是他們的志向光明通達，智慧辯才猛利，不是果位上的小乘人可以相比的。就像迦陵頻伽鳥（Kalavinka）在蛋殼裡，聲音就能壓倒其他鳥類。

【English Translation】 Is it possible to foresee success or failure, or is there a predetermined conclusion? For example, in my Buddhist teachings of the Three Vehicles (Triyana), the Dharma should be taught according to the capacity of sentient beings, and it should not be confused. That is the principle. If one uses people's courage or cowardice as a measure of real or illusory strength, then one is mistaken. For example, my teaching says that one should not teach the Dharma of the Mahayana (Great Vehicle) to those of the Hinayana (Small Vehicle) capacity, and those of the Hinayana capacity will ultimately be unable to receive the Dharma of the Mahayana. This is why the Vimalakirti Sutra, the Lotus Sutra, and other three sutras repeatedly warn. Furthermore, the Dharma King Sutra and other three sutras explicitly warn to directly point out and completely eliminate everything without leaving a trace, and this should also be done. Why? Just as a commander intends to quell the chaos to stabilize the country, isn't the Tathagata's intention to enlighten delusion to reveal wisdom? If one clings to the language of the Three Vehicles and considers it to be the Buddha's expedient wisdom, then one is greatly mistaken. They simply do not understand the teaching of assessing the capacity of sentient beings, and instead fall into eternalism, which is an outsider's path, not the Buddha's path. If one clings to the idea that the Buddha-nature of sentient beings has never existed since the beginningless past, then one will fall into nihilism, which is an outsider's path, not the Buddha's path. The Avatamsaka Sutra says: 'Ordinary foolish people are deluded by the Buddha's expedient means and cling to the existence of the Three Vehicles.' The Lotus Sutra says: 'Reflecting on the Buddhas of the past, one should also speak of the Three Vehicles.' The doubts in your letter can be explained. The Nirvana Sutra says: 'For those who want to become a Buddha early, give them the Dharma to become a Buddha early; for those who want to become a Buddha late, give them the Dharma to become a Buddha late.' The Awakening of Faith in the Mahayana says: 'The World-Honored One said to courageous beings that they can become Buddhas in a single thought, and to lazy beings that they need to fulfill countless kalpas to attain fruition.' This is the essence of expedient wisdom, and if one can magically understand it, one can flexibly adapt giving and taking away to help sentient beings achieve enlightenment. The entire teachings of a lifetime can be summarized by the Three Schools, namely the Dharma Characteristics School (Yogacara), the Emptiness School (Madhyamaka), and the Nature School (Tathagatagarbha). The preceding six sutras and two meanings are contained within the Dharma Characteristics School and the Emptiness School. These two schools do not allow mutual criticism because their principles of establishing and eliminating are different. Furthermore, there is concern that as a Dharma teacher, one may not be able to accurately observe a person's capacity, overthink, and mistakenly teach them the Dharma, and there will be sin and suffering. Know that although a Dharma-knowing Bhikkhu (monk) is an ordinary person with afflictions, their aspiration is bright and clear, and their wisdom and eloquence are sharp and powerful, which cannot be compared to the Hinayana practitioners who have attained fruition. Like the Kalavinka bird in its shell, its voice can overwhelm all other birds.

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。如堅好木茁地。則已秀群木。又況維摩所訶富樓那。自言其過。有以也哉。如是而論。恐尚紆疑。請借近事以明之。王公大人之閱天下士。非必龍章玉山。其必先以言語。言語者。德行之候。故曰。有德者必有言。又曰。觀其所由。察其所安。人焉廋哉。雖古之聖人。莫能外此。則知法者。觀人之根大小。又豈有他術乎。如居士所疑色．受．想．行．識。與夫十二有支因緣之法。名次不倫。㸦有錯謬者。未辨名目之理故也。夫色等五蘊乃三苦已成之軀。十二有支乃三世生因之法。如華嚴．十地品云于第一義不了故。名無明。所作業果是行。行依止初心是識。共生四取蘊為名色等者。其敘本末㳂襲。理固然也。般若經則曰色即是空。空即是色。色不異空。空不異色。受想行識亦復如是者。破有法不真故也。且色體尚爾。況四蘊但名而已哉。般若諸經破有之教故。言五蘊。則色居行之前。華嚴．十地品諸經敘㳂襲之因。故色在行之後。非略言則五。詳言則十二也。法之所本。要本于理而當於義。不必守名句以自滯。多病久廢講。前之所陳者。皆教乘之深旨。非敢臆斷意諭。至於言謂之不及而可以模鑄魔佛。了辨同異者。又未可遽言也。

斷際禪師。嘗與異僧游天臺。行數日。值江漲不能濟。植杖久之。異僧以笠當

舟登之浮去。斷際嫚罵曰。我早知汝。定捶折其脛乃快也。異僧嘆曰。道人猛利。非我所及。雪峰．嵓頭．欽山。自湘中入江南。至新吳山之下。欽山濯足澗側。見菜葉而喜。指以謂二人曰。此山必有道人。可㳂流尋之。雪峰恚曰。汝智眼太濁。他日如何辨人。彼不惜福。如此住山何為哉。古之人。擇師結友如是其審哉。

法燈泰欽禪師。初住洪州雙林。乃曰。山僧本擬深藏山谷。遣日過生。緣清涼老人有不了底公案。所以出來為佗了卻。若有人問。便說似伊。時一僧出問。如何是老人未了底。欽拽杖擊之。僧曰。我有何過。欽曰。祖禰不了。殃及兒孫。李國主從容問曰。先師有什麼不了底公案。欽曰。現分析底。國主駭之。欽少年時。其悟解已逸格。然未為人知。獨法眼禪師深奇之。性忽繩墨。不事事。嘗自清涼遣化維楊。不奉戒律。過時未歸。一眾傳以為笑。法眼遣偈往呼之。既歸。使為眾燒浴。一日。法眼問大眾曰。虎項下金鈴。何人解得。對者皆不契。欽適自外至。法眼理前語問之。欽曰。大眾何不道。系者解得。於是人人改觀。法眼曰。汝輩這回笑渠不得也。

王文公方大拜。賀客塞門。公默坐甚久。忽題于壁間曰。霜筠雪竹鐘山寺。投老歸歟寄此生。又元宵賜宴相國寺。觀俳優坐客歡甚。公

【現代漢語翻譯】 現代漢語譯本： 船隻載著他漂走了。斷際（臨濟義玄禪師的別號）謾罵道：『我早就知道你這樣，一定捶斷你的腿才痛快！』異僧嘆息道：『道人如此勇猛剛烈，不是我能趕得上的。』雪峰（義存禪師）、巖頭（全豁禪師）、欽山（泰欽禪師）從湘中進入江南，到新吳山下。欽山在溪澗邊洗腳，看到菜葉而高興，指著菜葉對二人說：『這座山裡一定有得道的修行人，可以沿著溪流尋找。』雪峰生氣地說：『你的智慧眼太渾濁了，將來如何辨別他人？他不珍惜福報，這樣住在山裡做什麼呢？』古人選擇老師、結交朋友是如此謹慎啊。 法燈泰欽禪師，最初住在洪州雙林，說道：『山僧我本來打算深藏在山谷中，打發日子。因為清涼老人（法眼文益禪師）有未了結的公案，所以出來為他了結。如果有人問，就告訴他。』當時一個僧人出來問道：『如何是老人未了結的公案？』泰欽禪師拿起禪杖就打。僧人說：『我有什麼過錯？』泰欽禪師說：『祖師不了結，禍及子孫。』李國主從容地問道：『先師有什麼不了結的公案？』泰欽禪師說：『正在分析。』國主感到驚訝。泰欽禪師年輕時，他的悟解已經超凡脫俗，但還不為人所知，只有法眼禪師深深地賞識他。泰欽禪師的性格不拘繩墨，不拘小節。曾經從清涼寺被派往維揚募化，不遵守戒律，過了期限沒有回來，眾人都以此為笑柄。法眼禪師寫了一首偈語去召喚他。回來后，法眼禪師讓他為大眾燒洗澡水。一天，法眼禪師問大眾說：『老虎脖子下的金鈴，誰能解得開？』回答的人都不契合。泰欽禪師正好從外面回來，法眼禪師用之前的話問他。泰欽禪師說：『大眾為什麼不說，系的人解得開？』於是人人都改變了看法。法眼禪師說：『你們這些人這回不能嘲笑他了。』 王文公（王安石）剛剛被授予高官，祝賀的客人擠滿了門。王安石沉默地坐了很久，忽然在墻壁上題詩道：『霜筠雪竹鐘山寺，投老歸歟寄此生。』又在元宵節于相國寺設宴，觀看俳優表演，座上的客人們非常高興，王安石

【English Translation】 English version: The boat carried him away. Duanji (another name for Chan Master Linji Yixuan) cursed, 'I knew you would do this. I would have been happy to break your legs!' The unusual monk sighed, 'The Daoist is so fierce and vigorous, I cannot match him.' Xuefeng (Chan Master Yicun), Yantou (Chan Master Quanhuo), and Qinshan (Chan Master Taiqin) entered Jiangnan from Xiangzhong and arrived at the foot of Xinwu Mountain. Qinshan washed his feet by the stream and was delighted to see vegetable leaves. He pointed to them and said to the other two, 'There must be a Daoist practitioner in this mountain. We can follow the stream to find him.' Xuefeng angrily said, 'Your wisdom eye is too clouded. How will you recognize people in the future? He does not cherish blessings. What is he doing living in the mountain like this?' The ancients were so careful in choosing teachers and making friends. Chan Master Fayan Taiqin initially resided at Shuanglin in Hongzhou and said, 'I, this mountain monk, originally intended to hide deep in the valleys and pass my days. Because the old man of Qingliang (Chan Master Fayan Wenyi) has an unfinished public case, I have come out to resolve it for him. If anyone asks, I will tell him.' At that time, a monk came out and asked, 'What is the old man's unfinished public case?' Taiqin grabbed his staff and struck him. The monk said, 'What fault have I committed?' Taiqin said, 'The ancestors did not resolve it, and the misfortune falls upon their descendants.' Lord Li asked calmly, 'What unfinished public case did the former teacher have?' Taiqin said, 'It is being analyzed right now.' The lord was astonished. When Taiqin was young, his understanding had already surpassed the ordinary, but he was not yet known to others. Only Chan Master Fayan deeply admired him. Taiqin's nature was unconventional and unceremonious. He was once sent from Qingliang Temple to Yangzhou to solicit donations, but he did not observe the precepts and did not return after the deadline, which everyone ridiculed. Chan Master Fayan sent a verse to summon him back. After he returned, Fayan had him boil bathwater for the assembly. One day, Fayan asked the assembly, 'Who can untie the golden bell under the tiger's neck?' None of the answers were satisfactory. Taiqin happened to return from outside, and Fayan asked him the same question. Taiqin said, 'Why doesn't the assembly say, the one who tied it can untie it?' Thereupon, everyone changed their view of him. Fayan said, 'You people cannot laugh at him this time.' When Wang Wengong (Wang Anshi) was newly appointed to a high position, congratulatory guests filled his gate. Wang Anshi sat silently for a long time and suddenly wrote a poem on the wall: 'Frost bamboo and snow bamboo at Zhongshan Temple, I will return in my old age and entrust my life here.' Also, during the Lantern Festival, a banquet was held at Xiangguo Temple, and the guests were very happy watching the performances of the actors. Wang Anshi

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作偈曰。諸優戲場中。一貴復一賤。心知本自同。所以無欣怨。予嘗謂同學曰。此老人通身是眼。瞞渠一點也不得。

臨濟大師曰。大凡舉唱宗乘。須一句中具三玄。一玄中具三要。有玄有要。諸方衲子多溟涬其語。獨汾陽無德禪師能妙達其旨。作偈通之曰。三玄三要事難分。得旨忘言道易親。一句明明該萬象。重陽九日菊花新。非特臨濟宗喜論三玄。石頭所作參同契備具此旨。竊嘗深觀之。但易玄要之語為明暗耳。文止四十餘句。而以明暗論者半之。篇首便標曰。靈源明皎潔。枝派暗流注。又開通發揚之曰。暗合上中言。明明清濁句。在暗則必分上中。在明則須明清濁。此體中玄也。至指其宗而示其意。則曰。本末須歸宗。尊卑用其語。故下廣敘明暗之句。奕奕聯連不已。此句中玄也。及其辭盡也。則又曰。謹白參玄人。光陰莫虛度。道人日用能不遺時失候。則是真報佛恩。此意中玄也。法眼為之註釋。天下學者宗承之。然予獨恨其不分三法。但一味作體中玄解。失石頭之意。李後主讀當明中有暗注辭曰。玄黃不真。黑白何咎。遂開悟。此悟句中玄為體中玄耳。如安楞嚴破句讀首楞嚴。亦有明處。予懼學者雷同其旨。宗門妙意指趣。今叢林絕口不言。老師宿德日以凋喪。末學小生日以嘩諠。無復明辯。因記先

{ "translations": [ "現代漢語譯本：\n作偈語說：『在各種戲場中，一時尊貴一時卑賤，內心明白本來相同，所以沒有欣喜和怨恨。』我曾經對同學說：『這位老和尚全身都是眼睛，想瞞他一點也瞞不過去。』", "", "臨濟大師說：『大凡提倡宗門，須在一句話中具備三玄，一玄中具備三要。』有玄有要，各地的學佛人都迷惑不解這句話。只有汾陽無德禪師能夠巧妙地領會其中的旨意，作偈語來闡明它，說：『三玄三要難以區分，領會旨意忘卻言語，道就容易親近了。一句明明瞭了地概括萬象，重陽佳節菊花煥然一新。』不只是臨濟宗喜歡談論三玄，《石頭參同契》也完備地具備了這個旨意。我曾經深入地觀察它，只不過把玄要的說法換成了明暗罷了。文章總共四十多句，而用明暗來論述的就佔了一半。篇首就標明說：『靈源清澈明亮，枝派暗中流淌。』又開通闡發地說：『暗合上中之言，明明清濁之句。』在暗中就必須分上中，在明處就必須明辨清濁。這是體中玄。至於指明它的宗旨而顯示它的意義，就說：『本末必須歸於宗，尊卑要用它的言語。』所以下面廣泛地敘述明暗的語句，連綿不斷。這是句中玄。等到文辭結束時，又說：『謹告參玄的人，光陰不要虛度。』修行人每天的功用能夠不遺漏，不失去時機，這就是真正報答佛恩。這是意中玄。法眼禪師為它作註釋，天下的學者都遵從它。然而我唯獨遺憾他沒有分清三法，只是一味地當作體中玄來解釋，失去了石頭禪師的本意。李後主（937年-978年）讀到『當明中有暗』的註釋，說：『玄黃不真，黑白何咎。』於是開悟了，這是悟到句中玄為體中玄。如同安法師破句讀《首楞嚴經》，也有明處。我擔心學者們雷同於他的旨意，宗門的微妙意趣，現在叢林中絕口不談，老一輩的宿德日漸凋零，年輕的學僧日益喧譁，沒有誰能明白辨別。因此記下先", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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德銓量大法宗趣於此。以俟有志者。

此方教體以音聞應機。故明導者假以語言。發其智用。然以言遣言。以理辨理。則妙精圓明未嘗間斷。謂之流注真如。此汾陽所謂一句明明該萬象者也。得之者。神而明之。不然。死於語下。故其應機而用。皆脫略窠臼。使不滯影跡。謂之有語中無語。此汾陽所謂重陽九日菊花新者也。三玄之設。本猶遣病。故達法者貴其知意。知意則索爾虛閑。隨緣任運。謂之不遺時。此汾陽所謂得意忘言道易親者也。古塔主喜論明此道。然論三玄則可以言傳。至論三要則未容無說。豈不曰。一玄中具三要。有玄有要。自非親證此道。莫能辯也。

廬山玉澗林禪師作雲門北斗藏身因緣偈曰。北斗藏身為舉揚。法身從此露堂堂。雲門賺殺佗家子。直至如今謾度量。五祖戒禪師。雲門的孫。有機辯。嘗罷祖峰法席。遊山南。見林。問作偈之意。林舉目視之。戒曰。若果如此。雲門不直一錢。公亦當無兩目。遂去。林竟如所言。而戒暮年亦失一目。今妄意測度先德之旨。疑誤後生者。亦可以少戒。

天臺宗講徒曰。昔智者大師聞西竺異比丘言。龍勝菩薩嘗于灌頂部誦出大佛頂首楞嚴經十卷。流在五天。皆諸經所未聞之義。唯心法之大旨。五天世主保護秘嚴。不妄傳授。智者聞之。日

【現代漢語翻譯】 現代漢語譯本： 德銓量度大法的宗旨就在於此，留待有志之士去探究。

此方（指禪宗）的教法體系以聲音和聞法來適應機緣，所以開導者藉助語言來啓發他們的智慧。然而，用言語來遣除言語，用道理來辨析道理，那麼微妙精純圓滿的光明從未間斷，這叫做流注真如。這就是汾陽（汾陽善昭禪師）所說的『一句明明該萬象』。得到它的人，能夠神奇地領悟它。不然，就會死在語言之下。所以，它應機而用，都擺脫了舊的模式，使人不執著于表面的痕跡，這叫做有語中無語。這就是汾陽所說的『重陽九日菊花新』。設立三玄（體中玄、句中玄、玄中玄）的本意，本來是爲了遣除病患。所以通達佛法的人看重理解它的意旨。理解了意旨，就能索然虛靜，隨順因緣，任運自在，這叫做不遺時（不浪費時間）。這就是汾陽所說的『得意忘言道易親』。古塔主（雲門文偃禪師）喜歡談論明瞭此道。然而，談論三玄還可以用言語傳達，至於談論三要（宗要、體要、用要），則不能沒有解說。難道不是說，一玄中具備三要？有玄有要，如果不是親自證悟此道，就不能分辨清楚。

廬山玉澗林禪師作了一首關於雲門北斗藏身因緣的偈子說：『北斗藏身是爲了舉揚，法身從此顯露堂堂。雲門欺騙了他人子弟，直到如今還在胡亂猜測。』五祖戒禪師，是雲門的孫子，很有機辯。曾經辭去祖峰的法席，遊歷山南，見到林禪師，問他作偈的用意。林禪師舉目看著他。戒禪師說：『如果果真如此，雲門就不值一文錢，您也應當沒有兩隻眼睛。』於是離開了。林禪師最終如他所說的那樣瞎了眼，而戒禪師晚年也失去了一隻眼睛。如今胡亂猜測先德的旨意，迷惑後生的人，也可以稍微引以為戒。

天臺宗的講師說：過去智者大師（智顗，538-597）聽西竺（印度）來的異僧說，龍勝菩薩（Nāgārjuna，約公元150-250年）曾經在灌頂部誦出《大佛頂首楞嚴經》十卷，流傳在五天（古印度分為東、西、南、北、中五天），都是各部經典中從未聽聞的義理。唯有心法的大旨，五天世主保護得非常嚴密，不輕易傳授。智者大師聽了之後，日

【English Translation】 English version: The ultimate principle of the great Dharma measured by Dequan lies here, awaiting those with aspirations to explore it.

The teaching system here (referring to Zen Buddhism) responds to opportunities through sound and hearing. Therefore, guides use language to inspire their wisdom. However, using words to dispel words, and using reason to analyze reason, the subtle, pure, and perfect luminosity is never interrupted. This is called flowing Thusness. This is what Fen-yang (Zen Master Shan-chao of Fen-yang) meant by 'One clear sentence encompasses all phenomena.' Those who attain it can understand it miraculously. Otherwise, they will die under the words. Therefore, its application in response to opportunities breaks free from old patterns, preventing people from clinging to superficial traces. This is called having words within no words. This is what Fen-yang meant by 'On the Double Ninth Festival, the chrysanthemums are fresh.' The establishment of the Three Mysteries (Mystery within the substance, Mystery within the phrase, Mystery within the mystery) was originally intended to dispel illness. Therefore, those who understand the Dharma value understanding its meaning. Understanding the meaning allows one to be detached and at ease, following conditions and acting naturally, which is called not wasting time. This is what Fen-yang meant by 'Attaining the meaning and forgetting the words makes the Way easy to approach.' The Abbot of the Ancient Pagoda (Zen Master Yun-men Wen-yen) liked to talk about understanding this Way. However, discussing the Three Mysteries can still be conveyed through words, but when it comes to discussing the Three Essentials (Essential of the doctrine, Essential of the substance, Essential of the function), explanations are necessary. Isn't it said that one Mystery contains the Three Essentials? Having the Mystery and the Essentials, only those who have personally realized this Way can distinguish them clearly.

Zen Master Lin of Jade Valley on Mount Lu composed a verse about the cause and condition of Yun-men hiding his body in the Big Dipper, saying: 'Hiding the body in the Big Dipper is for uplifting, the Dharma body is revealed grandly from here. Yun-men deceived the children of others, and they are still speculating wildly even now.' Zen Master Jie of the Fifth Patriarch, a descendant of Yun-men, was very eloquent. He once resigned from his position at the Ancestral Peak and traveled to Southern Mountain. He met Zen Master Lin and asked him the meaning of his verse. Zen Master Lin looked at him. Zen Master Jie said, 'If that is really the case, Yun-men is not worth a penny, and you should not have two eyes either.' Then he left. Zen Master Lin eventually went blind as he had said, and Zen Master Jie also lost one eye in his later years. Those who now recklessly speculate on the meaning of the ancient masters and mislead later generations can take this as a warning.

A lecturer of the Tiantai school said: In the past, Great Master Zhi-zhe (Zhiyi, 538-597) heard a foreign monk from the Western Regions (India) say that Bodhisattva Nāgārjuna (approximately 150-250 AD) once recited ten volumes of the Śūraṅgama Sūtra at the initiation platform, which circulated in the Five Indies (ancient India was divided into East, West, South, North, and Central India). These were doctrines never heard of in other scriptures. Only the great principle of the mind-Dharma was protected very strictly by the rulers of the Five Indies and not easily transmitted. Great Master Zhi-zhe, upon hearing this, daily

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夜西向禮拜。愿早至此土。續佛壽命。然竟不及見。唐神龍初。此經方至廣州翻譯。今市工販鬻遍天下。而學者往往有畢生不曾識之者。法輕則信種自劣。可嘆也。

古老衲住山。多托物寓意。既自遊戲。亦欲悟人。如子湖之畜犬。道吾之巫衣端笏。獨雪峰．歸宗．西院皆握木蛇。故雪峰寄西院偈云。本色住山人。且無刀斧痕。予元符間至疏山。見仁禪師𦘕像亦握木蛇。嘗有僧問曰。和尚手中是什麼物。答曰。是曹家女。因嘆其孤韻超㧞。能清涼熱惱。為作贊曰。三支習氣其毒熾然。薰蒸識心盤屈糾纏。眾生不明橫生疑怖。忽然見之輒自驚仆。空華世間本離生滅。廓然十方露其窟穴。惟矮師叔是大幻師。與奪萬法自在娛嬉。乃知大千皆公戲具。手中木蛇是曹家女。

永明和尚問曰。此根本識心既稱為一切法體。又云常住不動。只如萬法即此一心有。離此一心有。若即心。萬法遷變。此心云何稱為常住。若離此心。復云何得為一切法體。自答曰。開合隨緣。非即非離。以緣會故合。以緣散故開。開合但緣。卷舒無體。緣但開合。緣亦本空。彼此無知。能所俱寂。故密嚴經偈曰。譬如金石等。本來無水相。與水共和合。若水而流動。藏識亦如是。體非流動流。諸識共相應。與法同流轉。如鐵因磁石。週迴而轉

【現代漢語翻譯】 現代漢語譯本： 晚上向西方禮拜，希望早日到達西方凈土，延續佛的壽命。然而最終未能親眼見到（佛）。唐朝神龍年間（705-707年），這部經才傳到廣州並被翻譯出來。現在，經書在市場上被工匠和商人販賣，遍佈天下，但學者往往終其一生都不曾認識它。佛法被輕視，那麼信仰的種子自然就變得低劣，真是可嘆啊。

古代的老和尚住在山裡，大多借用事物來寄託寓意，既是自我遊戲，也想啓發他人。例如子湖和尚養狗，道吾和尚穿著巫師的衣服，拿著笏板。只有雪峰、歸宗、西院這三位禪師都拿著木蛇。所以雪峰禪師寄給西院禪師的偈語說：『保持本色的住山人，身上沒有刀斧的痕跡。』我在元符年間（1098-1100年）到疏山，見到仁禪師的畫像也拿著木蛇。曾經有僧人問：『和尚手中是什麼東西？』仁禪師回答：『是曹家女。』因此感嘆他孤傲的韻致超拔，能夠清涼熱惱，為他作贊說：『三支習氣，它的毒性熾盛燃燒，燻蒸識心，盤旋糾纏。眾生不明白，橫生疑慮和恐怖，忽然見到它就驚嚇仆倒。空華世間，本來就遠離生滅，廓然十方，顯露出它的窟穴。只有矮師叔是大幻術師，給予和奪取萬法，自在地娛樂嬉戲。』才知道大千世界都是他的遊戲工具，手中的木蛇就是曹家女。

永明延壽和尚問道：『這根本識心既然被稱為一切法的本體，又說它是常住不動的。那麼，萬法是即此一心而有，還是離此一心而有？如果是即心而有，萬法遷流變化，這心又怎麼能稱為常住？如果是離心而有，又怎麼能成為一切法的本體？』他自己回答說：『開合隨順因緣，非即非離。因為因緣聚合的緣故而合，因為因緣離散的緣故而開。開合只是隨順因緣，卷舒沒有自體。因緣只是開合，因緣也本來是空。彼此沒有知覺，能所都寂滅。』所以《密嚴經》的偈語說：『譬如金石等，本來沒有水的相狀，與水共同和合，就像水一樣流動。藏識也是這樣，本體並非流動，但與諸識共同相應，與法一同流轉，就像鐵因為磁石，而週迴轉動。』

【English Translation】 English version: In the evening, I prostrate towards the West, hoping to reach the Pure Land of the West soon and extend the Buddha's life. However, I ultimately failed to see (the Buddha) in person. It was during the Shenlong era of the Tang Dynasty (705-707 AD) that this scripture was brought to Guangzhou and translated. Now, the scriptures are sold in the market by artisans and merchants, spreading throughout the world, but scholars often do not recognize it throughout their lives. If the Dharma is despised, then the seeds of faith will naturally become inferior, which is truly lamentable.

Ancient old monks living in the mountains mostly used objects to convey meaning, both as self-entertainment and to enlighten others. For example, Zen Master Zihu kept a dog, and Dao Wu wore a shaman's robe and held a tablet. Only Zen Master Xuefeng, Guizong, and Xiyuan all held wooden snakes. Therefore, Zen Master Xuefeng sent a verse to Xiyuan, saying: 'The true color of a mountain dweller, without any traces of axes.' During the Yuanshen period (1098-1100 AD), I went to Shushan and saw that the portrait of Zen Master Ren also held a wooden snake. Once a monk asked: 'What is the master holding in his hand?' Zen Master Ren replied: 'It is the Cao family's daughter.' Therefore, I admired his solitary charm and transcendence, which could cool down the heat and vexation, and wrote a praise for him: 'The three branches of habitual tendencies, their toxicity is fiercely burning, steaming the consciousness, coiling and entangling. Sentient beings do not understand, giving rise to doubts and fears, and suddenly seeing it, they are frightened and fall down. The empty flower world is originally far from birth and death, and the vast ten directions reveal its cave. Only the short Master Uncle is a great illusionist, giving and taking all dharmas, freely entertaining and playing.' Then I realized that the entire universe is his plaything, and the wooden snake in his hand is the Cao family's daughter.

Venerable Yongming Yanshou asked: 'Since this fundamental consciousness is called the essence of all dharmas, and it is said to be constant and unmoving, then are all dharmas existing within this one mind, or apart from this one mind? If they exist within the mind, then all dharmas are changing and flowing, how can this mind be called constant? If they exist apart from the mind, then how can it be the essence of all dharmas?' He answered himself: 'Opening and closing follow conditions, neither identical nor separate. Because of the aggregation of conditions, it closes; because of the dispersion of conditions, it opens. Opening and closing only follow conditions, rolling and stretching have no self-nature. Conditions are only opening and closing, and conditions are also originally empty. There is no awareness between each other, and both the knower and the known are extinguished.' Therefore, the verse in the Ghanavyuha Sutra says: 'For example, gold and stone, etc., originally have no water-like appearance, but when combined with water, they flow like water. The Alaya consciousness is also like this, its essence is not flowing, but it corresponds with all consciousnesses, and flows with the Dharma, just like iron turns around because of a magnet.'

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移。二俱無有思。狀若有思覺。賴耶與七識。當知亦復然。習繩之所繫。無人而若有。普遍眾生身。周行諸陰趣。如鐵與磁石。展轉不相知。予嘗諦觀一切眾生迷於動轉遷移之中。生心執著以為實然。以是橫計有生有死．罪行福行。如嬰兒自旋。見屋廬轉。諸佛大悲為作方便。以無情之類無有心念而亦有遷流。為譬識心本來自寂。即入無生大解脫門。

潭州道吾山有湫。毒龍所蟄。墮葉觸波。必雷雨連日。過者不敢喘。慈明與泉大道同遊。泉牽其衣曰。可同浴。慈明掣肘徑去。泉解衣躍入。霹靂隨至。腥風吹雨。林木掀播。慈明蹲草中大驚。意泉死矣。須臾。晴霽。忽引頸出波間。笑呼曰。㘞。又嘗夜坐融峰頂。有大蟒繞盤之。泉解衣帶縛其腰。中夜不見。遲明。䇿杖遍山尋之。帶纏枯松之上。蓋松妖也。又自後洞負一石羅漢像至南臺。像無慮數百斤。眾僧驚駭。莫知其來。后洞僧亦莫知其去。遂相傳至今。號飛來羅漢。又過衡山縣。見屠者斫肉。立其旁作可憐之態。指其肉。又指其口。屠問曰。汝啞耶。即點頭。屠大憐之。割巨臠置缽中。泉喜出其望外。連呼曰。感謝。市人皆笑。泉自若而去。后住南嶽芭蕉庵。遭橫逆。民其衣。役郴州牢城。盛暑負土𡎺城經通衢。弛擔而坐。觀者如堵。說偈曰。今朝六月六

【現代漢語翻譯】 現代漢語譯本 遷移。二者都沒有思慮，狀態卻好像有思慮知覺。阿賴耶識（儲存一切種子識）與第七識（末那識，恒審思量）也應當知道是這樣。就像被繩子束縛的物體，明明沒有人卻好像有人在操縱。它普遍存在於眾生的身中，週而復始地執行于各個陰界（五陰所覆蓋的境界）。又如鐵和磁石，互相吸引卻並不知曉。我曾經仔細觀察一切眾生，迷惑于動轉遷移之中，產生心念執著，認為這是真實的。因此妄自推測有生有死、罪行福行，就像嬰兒自己旋轉，看到房屋也跟著旋轉一樣。諸佛大發慈悲，爲了他們設立方便法門，用無情之物沒有心念卻也有遷流的現象，來比喻識心本來就是寂靜的，從而進入無生的大解脫之門。

潭州道吾山有個水潭，有毒龍潛伏其中，掉落的樹葉碰到水面，必定會雷雨連日，過路的人不敢大聲喘氣。慈明禪師與泉大道人一同遊玩，泉大道人拉著他的衣服說：『可以一起洗澡。』慈明禪師抽回胳膊徑直走了。泉大道人脫下衣服跳入水中，立刻雷聲大作，腥風夾著雨水，吹得樹林搖擺。慈明禪師蹲在草叢中非常驚恐，心想泉大道人死定了。一會兒，天氣放晴，泉大道人忽然從水面伸出脖子，笑著喊道：『㘞。』又曾經夜晚坐在融峰頂上，有一條大蟒蛇盤繞著他，泉大道人解下衣帶綁住蟒蛇的腰。半夜不見了蟒蛇，天亮后，拄著枴杖遍山尋找，發現衣帶纏繞在枯松之上，大概是松樹成了妖怪。又從后洞背了一尊石羅漢像到南臺，羅漢像大概有幾百斤重，眾僧驚駭，不知道是從哪裡來的。后洞的僧人也不知道它是怎麼離開的。於是就相傳至今，號稱飛來羅漢。又經過衡山縣，看到屠夫在砍肉，站在旁邊做出可憐的樣子，指著肉，又指著自己的嘴。屠夫問：『你是啞巴嗎？』他便點頭。屠夫非常可憐他，割了一大塊肉放在他的缽中。泉大道人喜出望外，連聲說：『感謝。』市裡的人都笑了，泉大道人卻若無其事地走了。後來住在南嶽芭蕉庵，遭到橫禍，百姓搶了他的衣服，被派到郴州牢城服役，盛夏時節揹著泥土修築城墻，經過交通要道，放下擔子坐在地上，觀看的人像堵墻一樣。他說了偈語：『今朝六月六（指農曆六月初六）』

【English Translation】 English version Migration. Neither of them has thoughts, but their state seems to have thoughts and perceptions. Ālaya-vijñāna (storehouse consciousness) and the seventh consciousness (Manas-vijñāna, constantly contemplating) should also be known to be like this. Just like an object tied by a rope, it seems that someone is manipulating it even though there is no one. It is universally present in the bodies of sentient beings, and repeatedly runs in various Yin realms (the realm covered by the five aggregates). It is like iron and a magnet, attracting each other but not knowing each other. I once carefully observed all sentient beings, confused by the movement and migration, generating thoughts and attachments, thinking that this is real. Therefore, they presumptuously speculate about birth and death, sinful and virtuous actions, just like a baby spinning around and seeing the houses spinning as well. All Buddhas have great compassion and establish expedient methods for them, using the phenomenon that inanimate objects have no thoughts but also have migration, to metaphorize that the mind of consciousness is originally tranquil, thereby entering the great liberation gate of non-birth.

In Daowu Mountain in Tanzhou, there is a pool where poisonous dragons lurk. If fallen leaves touch the water surface, there will definitely be thunder and rain for days, and passersby dare not breathe loudly. Chan Master Ciming and Taoist Quan Da visited together. Taoist Quan Da pulled his clothes and said, 'We can take a bath together.' Chan Master Ciming pulled back his arm and walked straight away. Taoist Quan Da took off his clothes and jumped into the water, and thunder immediately sounded, with a fishy wind mixed with rain, blowing the trees. Chan Master Ciming squatted in the grass, very frightened, thinking that Taoist Quan Da was dead. After a while, the weather cleared, and Taoist Quan Da suddenly stretched his neck out of the water, laughing and shouting: '㘞.' He also once sat on the top of Rong Peak at night, and a large python coiled around him. Taoist Quan Da untied his belt and tied it around the python's waist. The python disappeared in the middle of the night. At dawn, he searched the mountain with a cane and found the belt wrapped around a dead pine tree, probably because the pine tree had become a monster. He also carried a stone Arhat statue from the back cave to Nantai. The Arhat statue weighed about several hundred pounds, and the monks were horrified, not knowing where it came from. The monks in the back cave also did not know how it left. So it has been passed down to this day, known as the Flying Arhat. He also passed through Hengshan County and saw a butcher chopping meat. He stood beside him, making a pitiful appearance, pointing to the meat and then pointing to his mouth. The butcher asked, 'Are you mute?' He nodded. The butcher felt very sorry for him and cut a large piece of meat and put it in his bowl. Taoist Quan Da was overjoyed and said repeatedly, 'Thank you.' The people in the city laughed, but Taoist Quan Da walked away as if nothing had happened. Later, he lived in the Banana Hermitage in Nanyue and suffered misfortune. The people robbed his clothes and he was sent to Chenzhou prison city to serve, carrying soil to build the city wall in the hot summer, passing through the main road, putting down his burden and sitting on the ground, with onlookers like a wall. He said a verse: 'Today is the sixth day of the sixth month (referring to the sixth day of the sixth lunar month)'

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。谷泉受罪足。不是上天堂。便是入地獄。言訖。微笑而寂。異香郁然。郴人至今供事之。泉親見汾州無德禪師。南山清源道人謂予曰。我十餘年作老黃龍侍者。聞其說見慈明事甚詳。嘗喟然嘆曰。我平生不得谷泉．文悅。又爭識得慈明。

靈源禪師謂予曰。道人保養。如人病須服藥。藥之靈驗易見。要須忌口乃可。不然服藥何益。生死是大病。佛祖言教是良藥。染污心是雜毒。不能忌之。生死之病無時而損也。予愛其言。追念圓覺經曰。末世諸眾生。心不生虛妄。佛說如是人。現世即菩薩。法華經曰。若起精進心。是妄非精進。但能心不妄。精進無有涯。南嶽思大禪師悟入法華三昧。即誦曰。是真精進。是名真法供養。汾陽無業大達國師。一生答學者之問。但曰莫妄想。是謂稱性之語。見道徑門。而禪者易其言。反求玄妙。可笑也。

三祖信心銘．志公十二時歌．永嘉證道文。禪者不可不誦。退之見大顛事．傅大士四相頌。雖不言于宗門。何傷乎。

定上座。不知何許人。臨濟會中。號稱龍象。初至臨濟。問。如何是祖師西來意。臨濟下座。搊住曰。速道。速道。定擬議。濟掌之。輒推去。傍僧呼曰。何不禮拜。定拜起。汗如雨。因大悟。巖頭．雪峰．欽山三人往河北。道逢定鎮府來。問曰。臨

【現代漢語翻譯】 現代漢語譯本：谷泉（Gǔ Quán）受罪足夠了，不是上天堂，便是下地獄。說完，微笑而逝，異香瀰漫。郴州人至今還供奉他。谷泉親自見過汾州無德禪師。南山清源道人對我說：『我十多年來做老黃龍的侍者，聽他說慈明的事非常詳細。』曾經感嘆說：『我平生不得谷泉、文悅，又怎麼能認識慈明呢？』 靈源禪師對我說：『道人保養，就像人生病需要服藥一樣。藥的靈驗容易見到，但必須要忌口才可以。不然服藥有什麼用？生死是大病，佛祖的言教是良藥，染污心是雜毒，不能戒除它，生死的病就沒有停止的時候。』我喜愛他的話，追念《圓覺經》說：『末世的眾生，心不生虛妄，佛說這樣的人，現世就是菩薩。』《法華經》說：『如果生起精進心，是虛妄而非精進，但能心不虛妄，精進就沒有止境。』南嶽思大禪師悟入法華三昧，就誦道：『這是真精進，這是名為真法供養。』汾陽無業大達國師，一生回答學者的提問，只是說『莫妄想』，這是所謂的稱性之語，見道徑門。而禪者改變他的話，反而追求玄妙，可笑啊。 三祖《信心銘》、志公《十二時歌》、永嘉《證道歌》，禪者不可不誦。退之見大顛的事蹟、傅大士《四相頌》，雖然不談及宗門，又有什麼妨礙呢？ 定上座，不知道是哪裡人，在臨濟禪師的門下，號稱龍象。剛到臨濟禪師那裡，問道：『如何是祖師西來意？』臨濟禪師下座，抓住他說：『快說！快說！』定上座猶豫，臨濟禪師打了他一掌，他立刻被推開。旁邊的僧人喊道：『為什麼不禮拜？』定上座拜起，汗如雨下，因此大悟。巖頭、雪峰、欽山三人前往河北，路上遇到定上座從鎮府來，問道：『臨

【English Translation】 English version: Gu Quan (谷泉) had suffered enough for his sins; he would either ascend to heaven or descend into hell. Having said this, he passed away with a smile, and a strange fragrance filled the air. The people of Chenzhou still worship him to this day. Gu Quan had personally met Chan Master Wude of Fenzhou. The Daoist Qingyuan of Nanshan said to me, 'For more than ten years, I served as an attendant to Old Huanglong, and I heard him speak of Ciming in great detail.' He once sighed and said, 'If I had not met Gu Quan and Wenyue in my life, how could I have come to know Ciming?' Chan Master Lingyuan said to me, 'A Daoist's self-cultivation is like a person who needs to take medicine when ill. The efficacy of the medicine is easily seen, but one must abstain from certain foods. Otherwise, what is the use of taking medicine? Birth and death are a great illness, the Buddha's teachings are good medicine, and a defiled mind is a mixed poison. If one cannot abstain from it, the illness of birth and death will never cease.' I loved his words and recalled the Yuanjue Sutra, which says, 'In the degenerate age, if sentient beings do not give rise to false thoughts, the Buddha says that such people are Bodhisattvas in this very life.' The Lotus Sutra says, 'If one gives rise to a mind of diligence, it is false and not true diligence. But if one's mind is not false, diligence has no limit.' Great Chan Master Si of Nanyue entered the Lotus Samadhi and recited, 'This is true diligence, this is called true Dharma offering.' National Teacher Wuye Dada of Fenyang, throughout his life, answered students' questions by simply saying, 'Do not妄想 (Mò wàngxiǎng, do not engage in delusional thinking),' which is called a statement that accords with one's nature, a direct path to seeing the Dao. But Chan practitioners change his words and instead seek the mysterious, which is laughable. The Third Patriarch's Faith Inscription, Zhigong's Song of the Twelve Hours, and Yongjia's Song of Enlightenment are texts that Chan practitioners should not fail to recite. The story of Tuizhi meeting Dadian and Fu Dashi's Four Aspects Song, although they do not speak of the Chan school, what harm is there in them? The Venerable Ding, it is not known where he was from, was known as a 'dragon elephant' in Linji's (臨濟) assembly. When he first arrived at Linji's, he asked, 'What is the meaning of the Patriarch's coming from the West?' Linji stepped down from his seat, grabbed him, and said, 'Speak quickly! Speak quickly!' Ding hesitated, and Linji slapped him. He was immediately pushed away. A monk beside him shouted, 'Why don't you bow?' Ding bowed and stood up, sweating like rain, and thus had a great enlightenment. Yantou, Xuefeng, and Qinshan were traveling to Hebei when they met Ding coming from the town government and asked, 'Lin'

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濟和尚健否。定曰。已化去也。相顧嘆息。又問。有何言句示眾。定曰。尋常上堂曰。汝等諸人赤肉團上有一無位真人。常自面門出入。未證據者看。欽山曰。何不道。赤肉團上非無位真人。定忽擒住曰。且道無位真人與非無位真人相去多少。速道。速道。欽色動。不能對。巖頭．雪峰勸解之。定曰。若不是這兩個老凍醲。𡎺殺尿床鬼子。又過橋。見三講人方論法義。定倚杖聽之。講者戲問曰。禪者。如何是禪河窮到底。定捉住。欲拋置水中。兩講人驚抱持之哀告。定曰。若不是汝輩。且教這漢窮到底。臨濟宗旨。貴直下便見。不復留情。定公所用。舒捲自在。如明珠走盤。不留影跡。可畏仰哉。

南禪師居積翠。時有僧侍立。顧視久之。問曰。百千三昧。無量妙門。作一句說與汝。汝還信不。對曰。和尚誠言。安敢不信。南公指其左曰。過這邊來。僧將趨。忽咄之曰。隨聲逐色有甚了期。出去。一僧知之。即趨入。南公理前語問之。亦對曰。安敢不信。南公又指其左曰。過這邊來。僧堅不往。又咄之曰。汝來親近我。反不聽我語。出去。其門風壁立。雖佛祖亦將喪氣。故能起臨濟已墜之道。而今人誣其家風但是平實商量。可笑也。

子常愛王梵志詩云。梵志翻著襪。人皆謂是錯。寧可刺你眼。不可隱我

【現代漢語翻譯】 現代漢語譯本： 有人問定禪師濟和尚（Jiheshang，人名）是否安好。定禪師說：『已經圓寂了。』大家互相看著嘆息。又問：『有什麼話留下來開示眾人嗎？』定禪師說：『平常上堂說法時說：你們這些人，在赤肉團上有一位無位真人（Wuwei zhenren，佛教術語，指不執著于任何位置或形式的真我），經常從面門出入。沒有證悟的人好好參看。』欽山（Qinshan，人名）說：『為什麼不說，赤肉團上並非無位真人？』定禪師突然抓住欽山說：『那麼請問，無位真人和非無位真人相差多少？快說！快說！』欽山神色慌張，答不上來。巖頭（Yantou，人名）、雪峰（Xuefeng，人名）勸解。定禪師說：『如果不是這兩個老糊塗，我就打死這個尿床鬼。』 又一次，定禪師過橋，看見三個講經的人正在辯論佛法。定禪師拄著枴杖聽著。講經的人開玩笑地問：『禪師，什麼是禪河窮到底？』定禪師抓住其中一人，想要把他扔到水裡。兩個講經的人驚恐地抱住他哀求。定禪師說：『如果不是你們，我就教這個人窮到底。』臨濟宗（Linji Zong，禪宗流派）的宗旨，貴在直截了當，當下就見，不留情面。定禪師所用的方法，舒放自如，就像明珠在盤子里滾動，不留下任何痕跡。真是令人敬畏啊。 南禪師（Nanchanshi，人名）住在積翠（Jicui，地名）。當時有一個僧人侍立在旁。南禪師看了他很久，問道：『百千三昧（Sanmei，佛教術語，指止息雜念，使心專注於一境），無量妙門（Miaomen，佛教術語，指通往覺悟的無數法門），用一句話說給你聽，你相信嗎？』僧人回答說：『和尚您說的是真心話，我怎麼敢不相信呢？』南禪師指著他的左邊說：『從這邊過來。』僧人正要走過去，南禪師突然呵斥道：『隨聲逐色（Suisheng zhuse，佛教術語，指追逐外在的聲色），什麼時候才能了結？出去！』 一個僧人知道其中的含義，立刻走了進去。南禪師用之前的話問他，他也回答說：『怎麼敢不相信呢？』南禪師又指著他的左邊說：『從這邊過來。』這個僧人堅決不走過去。南禪師又呵斥道：『你來親近我，反而不聽我的話，出去！』南禪師的門風就像峭壁一樣，即使是佛祖也會喪失銳氣。所以能夠振興臨濟宗已經衰落的道風。而現在的人卻污衊他的家風只是平淡的商量，真是可笑啊。 子常（Zichang，人名）喜愛王梵志（Wang Fanzhi，人名）的詩，詩中說：王梵志倒穿著襪子，人們都說是錯的。寧可讓你刺瞎我的眼睛，也不能隱瞞我的想法。

【English Translation】 English version: Someone asked Zen Master Ding whether Reverend Ji (Jiheshang, a name) was well. Zen Master Ding said, 'He has already passed away.' They looked at each other and sighed. They further asked, 'Did he leave any words to instruct the assembly?' Zen Master Ding said, 'He usually said during his Dharma talks: 'You all, on top of your lump of red flesh, there is a True Person without Rank (Wuwei zhenren, a Buddhist term referring to the true self that is not attached to any position or form), who constantly goes in and out through your face. Those who have not yet realized this, take a good look!'' Qinshan (Qinshan, a name) said, 'Why not say, 'On top of the lump of red flesh, there is not a True Person without Rank?'' Zen Master Ding suddenly grabbed Qinshan and said, 'Then tell me, how much difference is there between the True Person without Rank and the Non-True Person without Rank? Speak quickly! Speak quickly!' Qinshan's expression changed, and he could not answer. Yantou (Yantou, a name) and Xuefeng (Xuefeng, a name) tried to mediate. Zen Master Ding said, 'If it weren't for these two old fools, I would beat this bed-wetting ghost to death.' Another time, Zen Master Ding was crossing a bridge and saw three lecturers debating the Dharma. Zen Master Ding leaned on his staff and listened. One of the lecturers jokingly asked, 'Zen Master, what is the ultimate end of the Zen River?' Zen Master Ding grabbed one of them, intending to throw him into the water. The two lecturers were terrified and held onto him, begging for mercy. Zen Master Ding said, 'If it weren't for you, I would teach this person what the ultimate end is.' The essence of the Linji School (Linji Zong, a Chan school) lies in directness, seeing immediately, without any sentimentality. The methods used by Zen Master Ding were free and unconstrained, like a bright pearl rolling on a plate, leaving no trace. How awe-inspiring! Zen Master Nan (Nanchanshi, a name) resided at Jicui (Jicui, a place name). At that time, a monk was standing in attendance. Zen Master Nan looked at him for a long time and asked, 'Hundreds of thousands of Samadhis (Sanmei, a Buddhist term referring to the state of mental concentration), countless wondrous gates (Miaomen, a Buddhist term referring to the countless paths to enlightenment), if I were to tell you in one sentence, would you believe it?' The monk replied, 'Venerable One, your words are sincere, how dare I not believe?' Zen Master Nan pointed to his left and said, 'Come over here.' As the monk was about to go, Zen Master Nan suddenly scolded, 'Following sounds and chasing colors (Suisheng zhuse, a Buddhist term referring to pursuing external sounds and forms), when will you ever be done? Get out!' One monk understood the meaning and immediately went in. Zen Master Nan asked him the same question as before, and he also replied, 'How dare I not believe?' Zen Master Nan again pointed to his left and said, 'Come over here.' This monk firmly refused to go. Zen Master Nan then scolded, 'You come to be close to me, yet you don't listen to my words, get out!' Zen Master Nan's style was like a sheer cliff, even Buddhas and Patriarchs would lose their spirit. Therefore, he was able to revive the declining spirit of the Linji School. Yet, people today slander his style as merely plain discussion, how laughable! Zichang (Zichang, a name) loved the poem by Wang Fanzhi (Wang Fanzhi, a name), which said: Wang Fanzhi wears his socks inside out, people all say it's wrong. I would rather have you poke out my eyes than conceal my thoughts.

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腳。寒山子詩云。人是黑頭蟲。剛作千年調。鑄鐵作門限。鬼見拍手笑。道人自觀行處。又觀世間。當如是遊戲耳。

凈業障經曰。世尊謂無垢光曰。寢夢犯欲。本無差別。一切諸法本性清凈。然諸凡夫愚小無智。于無有法不知如故。妄生分別。以分別故。墮三惡道。古佛同聲說偈曰。諸法同映象。亦如水中月。凡夫愚惑心。分別癡恚愛。諸法常無相。寂靜無根本。無邊不可取。欲性亦如是。然教乘所論。開遮不一。故曰九結十纏。性雖空寂。初心學者。且須離之。是以諸佛所說深經。先誡不可於新發意菩薩說。慮種子習重發起現行。又為觀淺根浮。信解不及故也。

道吾真禪師孤硬。具大知見。與楊岐會禪師俱有重名于禪林。當時慈明會中。先數會．真二大士為龍象。然開法。皆遠方小剎。眾才二十餘輩。諸方來者。必勘驗之。往往望崖而退甚多。真臥病。院主問。和尚近日尊候如何。答曰。粥飯頭不得氣力。良久。曰。會么。對曰。不會。曰。貓兒尾后帶研槌。或問。如何是佛。答曰。洞庭無蓋。予作偈曰。洞庭無蓋。凍殺法身。趙州貪食。牙齒生津。

翠嵓真點胸。英氣逸群。不虛許可。嘗客南昌章江寺。長老政公亦嗣慈明。性喜講說。學者多尚義學。真一日見政。則以手摳其衣。露兩脛緩

【現代漢語翻譯】 現代漢語譯本： 腳。寒山子（唐代詩人）詩說：『人是黑頭蟲，剛作千年調，鑄鐵作門限，鬼見拍手笑。』得道之人自己觀察修行的地方，又觀察世間，應當像這樣遊戲人間罷了。 《凈業障經》說：世尊（釋迦牟尼佛）對無垢光（菩薩名）說：『睡眠中夢見犯淫慾，（從法的本性上來說）本來沒有差別。一切諸法的本性都是清凈的。然而那些凡夫愚昧無知，對於本來沒有的法，不知道它的如實之相，妄生分別。因為妄生分別的緣故，墮入三惡道（地獄、餓鬼、畜生道）。』古佛（過去諸佛）同聲說偈語：『諸法如同映象，也像水中的月亮。凡夫愚癡迷惑的心，分別癡、恚、愛。諸法常常沒有相狀，寂靜沒有根本，無邊不可取，欲的本性也是這樣。』然而教法所論述的，開許和遮止並不一致。所以說有九結（愛結等九種煩惱）十纏（無慚等十種煩惱）。（這些煩惱）的自性雖然空寂，但對於初學的人，還是必須遠離它們。因此諸佛所說的深奧經典，先告誡不可對新發意的菩薩說，是考慮到（這些菩薩）的種子習氣深重，容易發起現行。又因為觀察到（有些菩薩）根器淺薄浮躁，信解達不到（經典所說的境界）的緣故。 道吾真禪師（生卒年不詳）孤傲剛直，具有大智慧見解，與楊岐會禪師（992-1069）都在禪林中享有盛名。當時慈明（石霜楚圓禪師，986-1039）的門下，首先稱會禪師和真禪師這兩位大德為龍象（比喻傑出的人才）。然而他們開法（主持道場）的地方，都是偏遠的小寺廟，僧眾才二十多人。各方來的人，（他們）必定要勘驗（來者的禪修水平），往往（來者）望而卻步的很多。真禪師臥病在床，院主問：『和尚近日身體如何？』（真禪師）答道：『粥飯頭不得氣力。』過了很久，（真禪師）說：『會么？』（院主）回答說：『不會。』（真禪師）說：『貓兒尾后帶研槌。』有人問：『如何是佛？』（真禪師）答道：『洞庭無蓋。』我（作者）作偈語說：『洞庭無蓋，凍殺法身。趙州（趙州從諗禪師，778-897）貪食，牙齒生津。』 翠嵓真（生卒年不詳）胸懷大志，英氣超群，不是虛假的許可。曾經寄住在南昌的章江寺，長老政公（生卒年不詳）也是慈明（石霜楚圓禪師，986-1039）的弟子，性格喜歡講說，學者大多崇尚義學。真禪師有一天見到政公，就用手摳他的衣服，露出兩條小腿。

【English Translation】 English version: Feet. Hanshanzi (Tang Dynasty poet) wrote in his poem: 'People are black-headed insects, just making tunes for a thousand years, casting iron as door sills, ghosts clap their hands and laugh.' A Taoist observes his own practice and also observes the world, and should thus play in the world. The Pure Karma Obstruction Sutra says: The World Honored One (Sakyamuni Buddha) said to Immaculate Light (a Bodhisattva): 'Dreaming of sexual misconduct in sleep is fundamentally no different. The nature of all dharmas is pure. However, those ordinary people are foolish and ignorant, and do not know the true nature of non-existent dharmas, thus giving rise to false discriminations. Because of these discriminations, they fall into the three evil realms (hell, hungry ghosts, and animal realms).' The ancient Buddhas (Buddhas of the past) said in unison in a verse: 'All dharmas are like reflections in a mirror, also like the moon in water. The minds of ordinary people are foolish and deluded, discriminating between attachment, hatred, and love. All dharmas are constantly without form, silent without root, boundless and unattainable, and the nature of desire is also like this.' However, the teachings discussed in the doctrines are not consistent in what is allowed and what is prohibited. Therefore, it is said that there are nine bonds (nine types of afflictions such as the bond of love) and ten entanglements (ten types of afflictions such as shamelessness). Although the nature (of these afflictions) is empty and silent, beginners must still stay away from them. Therefore, the profound sutras spoken by the Buddhas are first warned not to be spoken to newly initiated Bodhisattvas, considering that (these Bodhisattvas') seed habits are deep and easily trigger manifest actions. Also, it is because it is observed that (some Bodhisattvas') roots are shallow and frivolous, and their faith and understanding cannot reach (the state described in the sutras). Chan Master Daowu Zhen (dates unknown) was solitary and upright, possessing great wisdom and insight. He and Chan Master Yangqi Hui (992-1069) both enjoyed great fame in the Chan community. At that time, under Ciming (Chan Master Shishuang Chuyuan, 986-1039), Chan Master Hui and Chan Master Zhen were first called dragons and elephants (metaphor for outstanding talents). However, the places where they opened the Dharma (presided over monasteries) were remote small temples, with only twenty or so monks. Those who came from various places, (they) would definitely examine (the level of Chan practice of the visitors), and often (the visitors) would retreat at the sight of the cliff. Chan Master Zhen was lying sick in bed, and the abbot asked: 'How is the Venerable One's health recently?' (Chan Master Zhen) replied: 'The congee and rice head has no strength.' After a long time, (Chan Master Zhen) said: 'Do you understand?' (The abbot) replied: 'I don't understand.' (Chan Master Zhen) said: 'A mallet hanging from a cat's tail.' Someone asked: 'What is Buddha?' (Chan Master Zhen) replied: 'Dongting Lake has no lid.' I (the author) wrote a verse saying: 'Dongting Lake has no lid, freezing the Dharma body to death. Zhao Zhou (Chan Master Zhaozhou Congshen, 778-897) is greedy for food, and his teeth produce saliva.' Cuiyan Zhen (dates unknown) had great ambitions and outstanding talent, not a false permission. He once stayed at Zhangjiang Temple in Nanchang. Elder Zheng Gong (dates unknown), also a disciple of Ciming (Chan Master Shishuang Chuyuan, 986-1039), liked to lecture, and scholars mostly admired doctrinal studies. One day, Chan Master Zhen saw Zheng Gong and used his hand to pull at his clothes, revealing his two calves.

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步而過。政怪問之。對曰。前廊后架皆是葛藤。正恐絆倒耳。政為大笑。又問曰。真兄。我與你同參。何得見人便罵我。真熟視曰。我豈罵汝。吾畜一喙。準備罵佛罵祖。汝何預哉。政無如之何而去。見南禪師曰。我佗日十字街頭做個粥飯主人。有僧自黃檗來。我必勘之。南公曰。何必他日。我作黃檗僧。汝今試問。真便問。近離什麼處。曰。黃檗。真曰。見說堂頭老子腳跟不點地。是否。曰。上座何處得這訊息來。真曰。有人傳至。南公笑曰。卻是汝腳跟不點地。真亦大笑而去。好問學者。魯祖當日見來參者。何故便面壁去。未有契其機者。自作偈曰。坐斷千山與萬山。勸人除卻是非難。池陽近日無訊息。果中當年不自觀。

衡岳楚云上人。生唐末。有至行。嘗刺血寫妙法蓮華經一部。長七寸。廣四寸。而厚半之。作栴檀匣藏於福嚴三生藏。又刻八字于其上。曰。若開此經。誓同慈氏。皇祐間。有貴人遊山見之。疑其妄。使人以鉗發之。有血如線出焉。須臾。風雷震山谷。煙雲入屋。相捉不相見。彌日不止。貴人大驚。投誠懺悔。嗟乎。願力所持。乃爾異也。予嘗經游。往頂戴之。細看血線依然。貫休有詩贈之曰。剔皮刺血誠何苦。為寫靈山九會文。十指瀝乾終七軸。後來求法更無君。

永明和尚曰。

【現代漢語翻譯】 現代漢語譯本： 走過。趙政感到奇怪並問他。趙真回答說：『前廊后架都是葛藤，我正擔心會絆倒。』趙政聽后大笑。又問：『趙真兄，我與你一同參禪，為何見人便罵我？』趙真仔細看了看他說：『我哪裡罵你了？我長了一張嘴，準備罵佛罵祖，與你何干？』趙政無奈地離開了。他去見南禪師說：『我打算日後在十字街頭做個施粥的主人，如果有僧人從黃檗山來，我一定要考問他。』南禪師說：『何必等到日後？我來做黃檗山的僧人，你現在就試試問我。』趙真便問：『最近從什麼地方來？』南禪師答：『黃檗山。』趙真說：『聽說黃檗山的堂頭老子腳跟不著地，是這樣嗎？』南禪師問：『上座從哪裡聽來的訊息？』趙真說：『有人傳來的。』南禪師笑著說：『卻是你腳跟不著地。』趙真也大笑而去。趙真喜歡問難學者。魯祖當年見到來參禪的人，為何便面壁而去？是沒有人能契合他的機鋒。他自己作偈說：『坐斷千山與萬山，勸人除卻是非難。池陽近日無訊息，果中當年不自觀。』 衡岳楚云上人，生於唐朝末年（公元907年），有高尚的德行。他曾經刺血書寫了一部《妙法蓮華經》，長七寸，寬四寸，厚半寸。他將經書放在栴檀木匣中，藏於福嚴寺的三生藏。又在匣子上刻了八個字：『若開此經，誓同慈氏（彌勒菩薩）。』皇祐年間（公元1049-1054年），有位貴人遊山時見到了這個匣子，懷疑是假的，便讓人用鉗子打開。匣子打開后，有血如線般流出。頃刻間，風雷震動山谷，煙雲進入屋中，人們互相看不見。這種情況持續了一整天。貴人非常害怕，投誠懺悔。唉，願力所持，竟然如此奇異！我曾經遊歷到此，前往頂禮膜拜，仔細觀看，血線依然存在。貫休有詩贈給他：『剔皮刺血誠何苦，為寫靈山九會文。十指瀝乾終七軸，後來求法更無君。』 永明和尚說：

【English Translation】 English version: walked past. Zhao Zheng felt strange and asked him. Zhao Zhen replied, 'The front porch and back frame are all covered with kudzu vines, and I'm afraid of tripping.' Zhao Zheng laughed loudly. He then asked, 'Brother Zhao Zhen, I practice Chan with you, why do you scold me when you see people?' Zhao Zhen looked at him carefully and said, 'Where did I scold you? I have a mouth, ready to scold the Buddha and the Patriarchs, what does it have to do with you?' Zhao Zheng left helplessly. He went to see Zen Master Nan and said, 'I plan to be a porridge-giving host at the crossroads in the future. If a monk comes from Huangbo Mountain, I must examine him.' Zen Master Nan said, 'Why wait for the future? I will be a monk from Huangbo Mountain, you can try to ask me now.' Zhao Zhen then asked, 'Where did you come from recently?' Zen Master Nan replied, 'Huangbo Mountain.' Zhao Zhen said, 'I heard that the abbot of Huangbo Mountain's feet don't touch the ground, is that so?' Zen Master Nan asked, 'Where did the venerable one get this news?' Zhao Zhen said, 'Someone told me.' Zen Master Nan smiled and said, 'It is you whose feet don't touch the ground.' Zhao Zhen also laughed and left. Zhao Zhen liked to challenge scholars with questions. Why did Patriarch Lu turn to face the wall when he saw people coming to practice Chan? It was because no one could match his sharp wit. He composed a verse himself: 'Sitting across thousands of mountains and ten thousands of mountains, I advise people to eliminate the difficulty of right and wrong. There is no news from Chiyang recently, and the fruit within did not observe itself in the past.' Superior Man Chuyun of Mount Heng, was born in the late Tang Dynasty (907 AD) and had noble virtues. He once pierced his skin to write a copy of the 'Wonderful Dharma Lotus Sutra', seven inches long, four inches wide, and half an inch thick. He placed the sutra in a sandalwood box and stored it in the Three Lives Treasury of Fuyan Temple. He also engraved eight characters on the box: 'If you open this sutra, you vow to be the same as Maitreya (Maitreya Bodhisattva).' During the Huangyou period (1049-1054 AD), a nobleman saw this box while traveling in the mountains and suspected it was fake, so he asked someone to open it with pliers. After the box was opened, blood flowed out like a thread. In an instant, wind and thunder shook the valley, and smoke and clouds entered the house, and people could not see each other. This situation lasted all day. The nobleman was very frightened and surrendered and repented. Alas, the power of vows is so extraordinary! I once traveled here and went to pay homage, and upon closer inspection, the bloodline was still there. Guanxiu wrote a poem to him: 'Peeling skin and piercing blood, what a sincere hardship, to write the nine assemblies of Ling Mountain. Ten fingers drained to complete seven scrolls, later generations will have no one like you to seek the Dharma.' Venerable Yongming said:

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今之學者多好求解會。此豈究竟。解但為遣情耳。說但為破執耳。情消執盡。則說解何存。真性瞭然。寂無存泯。所以若言即與不即。皆落是非。瞥掛有無。即非正念。故三祖大師云。才有是非。紛然失心。時有僧問。凡涉有無。皆成邪念。若關能所。悉墮有無。如何是正念而知。答曰。瑞草生嘉運。林華結早春。此是禪宗之妙。于諸方便中最為親語。

白雲端禪師作蠅子透窗偈曰。為愛尋光紙上鉆。不能透處幾多難。忽然撞著來時路。始覺平生被眼瞞。作北斗藏身因緣偈曰。五陵公子游花慣。未第貧儒自古多。冷地看他人富貴。等閑不奈幞頭何。予謂此老筆端有口。故多說少說皆無剩語。

道宣律師作二祖傳曰。可遇賊斫臂。以法御心。初無痛苦。蜀僧神清引其說以左書。予讀之。每失笑且嘆宣暗于辨是非也。既列林法師與二祖聯傳。于林傳則曰。林遇賊斫臂。呼號不已。故人呼為無臂林。林與二祖友善。一日同飯。怪其亦以一手進。問其故。對曰。我無臂舊矣。豈有游從之人為賊斫臂。久而不知。反相問者耶。夫二祖以求法故。世無知者。林公以遇賊故。人皆知之。宣雷同之。辱誣先聖過矣。彼神清何為者也。據以為書。又可以發一笑。雖然孟子曰盡信書不如無書。學者亦可以鑑於此。

慈明

【現代漢語翻譯】 現代漢語譯本： 現在的學者大多喜歡尋求解釋和理解。這難道是究竟嗎？解釋只不過是爲了消除情感罷了，說法只不過是爲了破除執著罷了。情感消除了，執著破除了，那麼說法和解釋還存在嗎？真性自然明瞭，寂靜無所存在，也無所泯滅。所以如果說『即』或『不即』，都會落入是非之中。稍微掛念有無，就不是正念。所以三祖大師說：『才產生是非，心就紛亂迷失。』當時有僧人問：『凡是涉及有無，都成為邪念；如果關聯能與所，都墮入有無之中。什麼是正念而知呢？』回答說：『瑞草生長帶來吉祥的徵兆，林中的花朵結出早春的果實。』這是禪宗的妙處，在各種方便法門中最為直接。

白雲端禪師作了一首《蠅子透窗偈》說：『因為喜愛光明在紙上鉆，不能穿透的地方有多少艱難。忽然撞到來時的路，才發覺平生被眼睛欺騙。』又作了一首《北斗藏身因緣偈》說：『五陵的富家子弟習慣於遊玩花叢，沒有考中的貧寒書生自古就多。冷靜地看著別人富貴，隨便地卻經受不住脫下頭巾。』我認為這位老禪師的筆端有口，所以無論多說少說都沒有多餘的話。

道宣律師作《二祖傳》說：『（慧可）被賊砍斷手臂，用佛法駕馭內心，最初沒有痛苦。』蜀僧神清引用他的說法寫完成的書。我讀了之後，常常失笑並且嘆息道宣不善於辨別是非。他既然把林法師和二祖放在一起合傳，在林法師的傳記中卻說：『林法師被賊砍斷手臂，呼號不止，所以人們稱他為無臂林。』林法師和二祖友善，一天一起吃飯，（慧可）奇怪他也是用一隻手吃飯。問他原因，（林法師）回答說：『我沒有手臂很久了，難道有遊玩交往的人被賊砍斷手臂，過了很久都不知道，反而來問我嗎？』二祖因為求法，世上沒有人知道他；林公因為被賊砍斷手臂，人們都知道他。道宣人云亦云，侮辱誣陷先聖太過分了。那個神清又是什麼人呢？竟然根據他的說法寫完成的書，又可以讓人一笑。雖然孟子說『完全相信書不如沒有書』，學者也可以從中借鑑。

慈明（禪師）

【English Translation】 English version: Scholars today mostly like to seek explanations and understandings. Is this the ultimate? Explanations are merely for dispelling emotions, and teachings are merely for breaking attachments. When emotions are eliminated and attachments are broken, what remains of explanations and teachings? The true nature is naturally clear, silent, without existence or annihilation. Therefore, if one speaks of 'is' or 'is not,' one falls into right and wrong. A slight attachment to existence or non-existence is not right mindfulness. Therefore, the Third Patriarch said, 'As soon as there is right and wrong, the mind becomes confused and lost.' At that time, a monk asked, 'Whenever it involves existence or non-existence, it becomes a wrong thought; if it relates to the able and the object, it falls into existence and non-existence. What is right mindfulness and knowledge?' The answer was, 'Auspicious grass grows, bringing auspicious omens; forest flowers bear the fruits of early spring.' This is the wonder of Zen, the most direct among all expedient means.

Zen Master Baiyun Duan composed a verse, 'Fly Piercing the Window': 'Loving the light, it drills on the paper, how many difficulties in places it cannot penetrate. Suddenly bumping into the path it came from, it realizes that it has been deceived by its eyes all its life.' He also composed a verse, 'Hiding in the Big Dipper': 'The young masters of Wuling are accustomed to playing in the flowers; poor scholars who have not passed the examinations have been many since ancient times. Calmly watching others' wealth and status, they casually cannot bear to take off their headscarves.' I think this old Zen master's pen has a mouth, so whether he says much or little, there are no superfluous words.

Lawyer Daoxuan wrote 'Biography of the Second Patriarch': '(Huike) had his arm cut off by a thief, and controlled his mind with the Dharma, initially without pain.' The Shu monk Shenqing quoted his statement and wrote it into a book. After reading it, I often laughed and sighed that Daoxuan was not good at distinguishing right from wrong. Since he put Dharma Master Lin and the Second Patriarch together in a joint biography, in the biography of Dharma Master Lin, he said: 'Dharma Master Lin had his arm cut off by a thief, and cried out incessantly, so people called him Armless Lin.' Dharma Master Lin and the Second Patriarch were good friends. One day, they ate together, and (Huike) was surprised that he also ate with one hand. When asked the reason, (Dharma Master Lin) replied, 'I have been without an arm for a long time. Is it possible that someone who travels and associates has his arm cut off by a thief, and does not know it for a long time, but instead asks me?' The Second Patriarch was unknown to the world because he sought the Dharma; Master Lin was known to people because his arm was cut off by a thief. Daoxuan echoed others, insulting and slandering the former sages too much. Who is that Shenqing? He actually wrote a book based on his statement, which is another cause for laughter. Although Mencius said, 'It is better to have no book than to completely believe in books,' scholars can also learn from this.

Ciming (Zen Master)

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老人性豪逸。忽繩墨。凡聖莫測。初棄南源。歸省其母。以銀盆為之壽。其母投諸地。罵曰。汝少行腳負布橐去。今安得此物。吾望汝濟我。今反欲置我作地獄滓耶。慈明色不怍。徐收之。辭去。謁神鼎諲公師叔。諲公。首山之子。望高叢林。住山三十年。影不出山。諸方莫有當其意者。慈明通謁稱法侄。一眾大笑。諲公使人問。長老何人之嗣。對曰。親見汾陽來。諲訝之。出與語。應答如流。大奇之。會道吾虛席。郡移書欲得大禪伯領之。諲以慈明應召。湘中衲子聞其名。聚觀之。予謂慈明道起臨濟于將仆。而平昔廓落乃如此。微神鼎則殆。亦谷泉之流也。然至人示現。要非有思議心所能知也。

教中有女子出定因緣。叢林商略甚眾。自非道眼明白。親見作家。莫能明也。大愚芝禪師每問僧曰。文殊是七佛之師。為什麼出此女子定不得。罔明菩薩下方而至。但彈指一聲便能出定。莫有對者。乃自對曰。僧投寺里宿。賊入不慎家。予滋愛其語。作偈記之。曰。出定只消彈指。佛法豈用工夫。我今要用便用。不管罔明文殊。云庵和尚見之。明日昇座。用前話乃曰。文殊與罔明見處有優劣也無。若言無。文殊何故出女子定不得。只如今日行者擊動法鼓。大眾同到座前。與罔明出女子定。是同是別。良久。曰。不見道

【現代漢語翻譯】 現代漢語譯本： 這位老修行者性格豪放灑脫，不拘泥於規矩，凡人和聖人都難以測度他的行為。起初他離開了南源，回家探望母親，用銀盆為母親祝壽。他的母親卻將銀盆扔在地上，罵道：『你年輕時四處遊方，揹著布袋雲遊四方，現在怎麼得到這東西？我指望你救濟我，現在反而想讓我下地獄受苦嗎？』慈明面不改色，慢慢地撿起銀盆，告辭離去。他去拜見神鼎諲公（禪師名號）師叔。諲公是首山（地名）的弟子，在叢林中德高望重，在山中住了三十年，從不離開山，各方禪師沒有能讓他看得上眼的。慈明前去拜見，自稱是法侄，眾人大笑。諲公派人問：『這位長老是哪位禪師的後代？』回答說：『親身見過汾陽（汾陽善昭禪師）禪師。』諲公感到驚訝，出來與他交談，慈明應答如流，諲公非常驚奇。恰逢道吾（地名）寺住持的位置空缺，郡里發文書希望得到一位有德行的大禪師來主持。諲公推薦了慈明。湘中（湖南中部）的僧人聽說了慈明的名聲，都聚集起來觀看。我認為慈明的禪風從臨濟宗（禪宗五家之一）興起，但平時卻如此曠達灑脫。如果沒有神鼎諲公的賞識，恐怕也會像谷泉禪師一樣默默無聞。然而，得道高僧的示現，不是用思議心所能理解的。

禪宗典籍中記載了一個女子入定的因緣故事，叢林中的僧人對此議論紛紛，如果不是有明辨是非的道眼，親身見過有作為的禪師，就無法明白其中的道理。大愚芝（禪師名號）禪師經常問僧人：『文殊菩薩（智慧的象徵）是七佛之師，為什麼卻不能使這個女子出定？』罔明菩薩（菩薩名號）從下方而來，只是彈了一下手指，就能使女子出定。沒有人能回答這個問題。於是大愚芝禪師自己回答說：『僧人投宿在寺廟裡，小偷進入卻不小心看守家。』我非常喜歡他的這句話，作偈記錄下來，說：『出定只需彈指，佛法哪裡需要什麼功夫？我現在要用就用，才不管罔明菩薩還是文殊菩薩。』云庵和尚（禪師名號）看到了這首偈，第二天升座說法，用前面的話說道：『文殊菩薩和罔明菩薩的見解有優劣之分嗎？如果說沒有，文殊菩薩為什麼不能使女子出定？就像今天修行者敲響法鼓，大眾一同來到座前，與罔明菩薩使女子出定，是相同還是不同？』過了很久，他說：『沒聽見說嗎？』

【English Translation】 English version: The old practitioner was of a bold and unrestrained character, not bound by rules, and difficult for ordinary people and saints to fathom. Initially, he left Nanyuan (place name) to visit his mother, using a silver basin to celebrate her birthday. His mother threw the silver basin on the ground and scolded, 'When you were young, you traveled around, carrying a cloth bag, how did you get this thing now? I was hoping you would help me, but now you want to make me suffer in hell?' Ciming (name of the monk) remained calm, slowly picked up the silver basin, and bid farewell. He went to visit his uncle, the Venerable Yīngōng of Shending (temple name) (title of a Zen master). Venerable Yīngōng was a disciple of Shoushan (place name), highly respected in the monastic community, having lived in the mountains for thirty years, never leaving, and no Zen master from other places could impress him. Ciming went to visit, calling himself a Dharma nephew, which made everyone laugh. Venerable Yīngōng sent someone to ask, 'Whose descendant is this elder?' The reply was, 'I personally saw Zen Master Fényáng (Zen Master Fényáng Shànzhāo).' Venerable Yīngōng was surprised and came out to talk to him. Ciming answered fluently, and Venerable Yīngōng was very amazed. It happened that the position of abbot at Daowu (place name) Temple was vacant, and the local government sent a document requesting a virtuous and great Zen master to take charge. Venerable Yīngōng recommended Ciming. The monks in Xiangzhong (central Hunan) heard of Ciming's reputation and gathered to watch. I believe that Ciming's Zen style originated from the Linji school (one of the five schools of Zen), but he was usually so open and unrestrained. Without the appreciation of Venerable Yīngōng of Shending, he would probably have been as unknown as Zen Master Guquan. However, the manifestation of an enlightened monk cannot be understood by a thinking mind.

The Zen scriptures record a story of a woman entering samadhi (deep meditation), which was widely discussed among the monks in the monastic community. If one does not have the discerning eye of the Dharma and has not personally seen an accomplished Zen master, one cannot understand the truth. Zen Master Dayu Zhi (title of a Zen master) often asked the monks, 'Manjushri Bodhisattva (symbol of wisdom) is the teacher of the Seven Buddhas, why couldn't he bring this woman out of samadhi?' Bodhisattva Wangming (name of a Bodhisattva) came from below and, with just a snap of his fingers, was able to bring the woman out of samadhi. No one could answer this question. So Zen Master Dayu Zhi answered himself, 'The monk stays overnight in the temple, and the thief enters but does not carefully guard the house.' I really liked his words and wrote a verse to record them, saying, 'Coming out of samadhi only requires a snap of the fingers, where does the Dharma need any effort? I will use it when I need to, and I don't care about Bodhisattva Wangming or Manjushri Bodhisattva.' When Zen Master Yún'ān (title of a Zen master) saw this verse, he ascended the Dharma seat the next day and used the previous words, saying, 'Is there a difference in the views of Manjushri Bodhisattva and Bodhisattva Wangming? If there is not, why couldn't Manjushri Bodhisattva bring the woman out of samadhi? Just like today, when the practitioner strikes the Dharma drum, and the assembly comes together before the seat, is it the same or different from Bodhisattva Wangming bringing the woman out of samadhi?' After a long time, he said, 'Didn't you hear it said?'

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。欲識佛性義。當觀時節因緣。亦有偈曰。佛性天真事。誰云別有師。罔明彈指處。女子出禪時。不費纖毫力。何曾動所思。眾生總平等。日用自多疑。

大愚芝禪師。作偈絕精峭。予猶及見。老成多誦之。其作僧問洞山。如何是佛。答云。麻三斤。偈曰。橫眸讀梵字。彈舌念真言。吹火長尖嘴。柴生滿灶煙。又作雲門普字偈曰。說佛說法廣鋪舒。矢上加尖也太愚。明眼衲僧傍覷見。一條拄杖兩人舁。又示眾曰。沙里無油事可哀。翠嵓嚼飯餵嬰孩。佗時好惡知端的。始覺從前滿面灰。

李留後端愿問達觀禪師曰。人死。識當何所歸。答曰。未知生。焉知死。對曰。生則端愿已知。曰。生從何來。李留後擬議。達觀揕其胸曰。只在這裡。思量個什麼。對曰。會也。只知貪程。不覺蹉路。達觀拓開曰。百年一夢。又問。地獄畢竟是有是無。答曰。諸佛向無中說有。眼見空華。太尉就有中覓無。手搘水月。堪笑眼前見牢獄不避。心外見天堂欲生。殊不知欣怖在心。善惡成境。太尉但了自心。自然無惑。進曰。心如何了。答曰。善惡都莫思量。又問。不思量后。心歸何所。達觀曰。且請太尉歸宅。住潤州浮玉山。禪者景向。嘉祐五年正月元日。登堂敘出世始末。大眾悲戀。下座入方丈趺坐。眾復擁至。以手揮曰。

【現代漢語翻譯】 現代漢語譯本：想要了解佛性的意義，應當觀察時節因緣。也有偈語說：『佛性是天真自然的事，誰說要向別處求師？罔明（指無明）在彈指的瞬間開悟，女子也能在出禪定時證悟。不費絲毫力氣，何曾動過心思？眾生本來平等，只是日常使用中自己生出許多疑惑。』

大愚芝禪師作的偈語非常精妙，我曾經見過，很多老修行都背誦它。他作的關於僧人問洞山（指洞山良價禪師）『如何是佛？』，洞山回答『麻三斤』的偈語說：『橫著眼睛讀梵文，彈著舌頭念真言。吹火燒得嘴巴都長尖了，灶里燒滿了柴火，冒著濃煙。』又作雲門普字偈說：『說佛說法，廣為鋪陳，在箭頭上再加尖，真是太愚蠢。明眼的僧人從旁邊看得很清楚，一條拄杖需要兩個人抬。』又對大眾開示說：『在沙子里找油，真是可悲。翠嵓（指翠嵓禪師）嚼碎飯餵嬰兒。他時好壞終會知道的，才知道從前滿臉都是灰。』

李留後（官名）端愿問達觀禪師說：『人死後，神識應當歸向何處？』達觀禪師回答說：『未知生，焉知死？』李留後說：『生則端愿已經知道了。』達觀禪師問：『生從何來？』李留後猶豫不決。達觀禪師拍打他的胸口說：『就在這裡，思量個什麼？』李留後回答說：『明白了，只知道貪圖路程，不覺錯過了道路。』達觀禪師開示說：『百年如一夢。』又問：『地獄畢竟是有還是沒有？』達觀禪師回答說：『諸佛在沒有中說有，如同眼見空花。太尉（官名，指李留後）就在有中覓無，如同用手去支撐水中的月亮。可笑的是眼前明明看見牢獄卻不躲避，心外見天堂想要往生。殊不知欣喜和恐懼都在心中，善惡成就了境界。太尉只要明瞭自己的心，自然就沒有疑惑。』李留後進一步問：『心如何明瞭？』達觀禪師回答說：『善惡都不要思量。』又問：『不思量后，心歸向何處？』達觀禪師說：『且請太尉回府。』（達觀禪師）住在潤州（今江蘇鎮江）浮玉山，禪者景向，嘉祐五年（1060年）正月元日，登堂敘述出世的始末，大眾悲傷不捨。達觀禪師下座進入方丈，跏趺而坐。大眾又擁到方丈前，達觀禪師用手揮開他們說：

【English Translation】 English version: If you wish to understand the meaning of Buddha-nature, you should observe the conditions and causes of the time. There is also a verse that says: 'Buddha-nature is a matter of natural truth. Who says to seek a teacher elsewhere? Ignorance (Wangming) is enlightened at the snap of a finger, and a woman can also realize enlightenment when emerging from meditation. Without expending the slightest effort, how could thought ever be moved? All beings are inherently equal, but they themselves generate many doubts in daily use.'

Chan Master Dayu Zhi's verses are extremely exquisite. I have seen them, and many old practitioners recite them. He wrote a verse about a monk asking Dongshan (referring to Chan Master Dongshan Liangjie), 'What is Buddha?' Dongshan replied, 'Three pounds of flax.' The verse says: 'Reading Sanskrit with squinting eyes, chanting mantras with a flick of the tongue. Blowing the fire until the mouth becomes long and pointed, the stove is filled with firewood, emitting thick smoke.' He also wrote the Yunmen Pu character verse, saying: 'Speaking of the Buddha and expounding the Dharma, spreading it widely, adding sharpness to an arrow is truly foolish. Clear-eyed monks see it clearly from the side, a single staff requires two people to carry.' He also instructed the assembly, saying: 'Seeking oil in sand is a pitiful affair. Cuiyan (referring to Chan Master Cuiyan) chews food to feed infants. When the good and bad are finally known, one realizes that one's face was covered in ash from the beginning.'

Li Liuhou (an official title) Duanyuan asked Chan Master Daguan, 'When a person dies, where does the consciousness go?' Chan Master Daguan replied, 'Not knowing life, how can one know death?' Li Liuhou said, 'Duanyuan already knows about life.' Chan Master Daguan asked, 'Where does life come from?' Li Liuhou hesitated. Chan Master Daguan patted his chest and said, 'It's right here, what are you pondering?' Li Liuhou replied, 'I understand, I only knew to be greedy for the journey, unaware of missing the path.' Chan Master Daguan expounded, 'A hundred years is like a dream.' He also asked, 'Does hell ultimately exist or not?' Chan Master Daguan replied, 'The Buddhas speak of existence within non-existence, like seeing empty flowers. Grand Commandant (referring to Li Liuhou) seeks non-existence within existence, like trying to support the moon in the water with his hands. It is laughable to see the prison right before your eyes and not avoid it, and to see paradise outside of your mind and desire to be born there. Little do you know that joy and fear are in the mind, and good and evil create the realm. Grand Commandant, as long as you understand your own mind, you will naturally have no doubts.' Li Liuhou further asked, 'How can the mind be understood?' Chan Master Daguan replied, 'Do not think about good or evil.' He also asked, 'After not thinking, where does the mind go?' Chan Master Daguan said, 'Please return to your residence, Grand Commandant.' (Chan Master Daguan) resided on Mount Fuyu in Runzhou (now Zhenjiang, Jiangsu). On the first day of the first month of the fifth year of Jiayou (1060 AD), the Chan practitioner Jingxiang ascended the hall to narrate the beginning and end of his emergence into the world, and the assembly was saddened and reluctant to part. Chan Master Daguan descended from the seat and entered the abbot's room, sitting in the lotus position. The assembly crowded in front of the abbot's room again, and Chan Master Daguan waved them away, saying:

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各就壁立。勿嘩。少頃。寂然而逝。

予讀大宋僧史會要。愛隋大臣楊公素識度明正。嘗游嵩山。見𦘕壁。指問道士曰。此何像。對曰。老子化胡成佛圖。楊公曰。何不化胡成道。而反成佛耶。道士不能答。傳以為名言。

雪竇通禪師。長沙岑大蟲之子也。每謂諸同伴曰。但時中常在。識盡功成。瞥然而起。即是傷他。而況言句乎。故石霜諸禪師宗風多論內紹．外紹．臣種．王種．借句．挾帶。直饒未嘗忘照。猶為外紹。謂之臣種。亦謂之借。謂之誕生。然不若絲毫不隔。如王子生下即能紹種。謂之內紹。謂之王種。謂之句。非借也。借之為言。一色邊事耳。不得已應機利生。則成挾帶。汾陽無德禪師偈曰。士庶公侯一道看。貧富賢愚名漸次。將知修行亦須具眼。予參至此。每自嗟笑。嗟堂中首座昧先師之意而脫去。笑羅山大師不契而識巖頭。及觀棗柏大士之論曰。當以止觀力。功熟乃證知。急亦不得成。而緩亦不得。但知常不休。必定不虛棄。如乳中有酪。要須待其緣。彼緣緣之中。本無有作者。故其酪成已。亦無有來處。亦非是本有。如來智慧海。方便亦如是。是以知古老宿行處皆聖賢之言也。

幽州盤山積禪師有言曰。似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕。若能如是。是真出

【現代漢語翻譯】 現代漢語譯本：各自靠墻站立，不要喧譁。過了一會兒，寂靜地離去。

我讀《大宋僧史會要》，喜愛隋朝大臣楊素（544年-606年）的見識明智公正。他曾遊覽嵩山，看見墻壁上的畫，指著畫問一位道士說：『這是什麼像？』道士回答說：『老子化胡成佛圖。』楊素說：『為什麼不化胡成道，反而成佛呢？』道士不能回答。這件事被傳為名言。

雪竇通禪師，是長沙岑大蟲的兒子。他常常對同伴們說：『只要時時心中常在，認識透徹就功德圓滿。』稍微一動念頭，就是傷害它，更何況是言語呢？所以石霜諸禪師的宗風大多論述內紹、外紹、臣種、王種、借句、挾帶。即使未曾忘記觀照，仍然是外紹，稱為臣種，也稱為借，稱為誕生。然而不如絲毫不隔，如同王子生下來就能繼承王位，稱為內紹，稱為王種，稱為句，不是借。借的意思，只是一時的權宜之計。不得已應機利生，就成了挾帶。汾陽無德禪師的偈語說：『士庶公侯一道看，貧富賢愚名漸次。』由此可知修行也必須具備眼力。我參悟到這裡，常常自己感嘆嘲笑。感嘆堂中首座不明白先師的意思而脫離，嘲笑羅山大師不契合卻認識巖頭。以及觀看棗柏大士的論述說：『應當用止觀的力量，功夫成熟才能證悟知曉，急切也不可能成功，緩慢也不可以。只要知道常常不停止，必定不會白費。』如同牛奶中有酪，需要等待它的因緣。在那因緣之中，本來沒有作者。所以酪形成后，也沒有來處，也不是本來就有的。如來的智慧海，方便法門也是這樣。因此知道古代老宿的行處都是聖賢的言論啊。

幽州盤山積禪師有言說：『像大地承載山嶽，不知道山嶽的孤高峻峭；像石頭包含美玉，不知道美玉的沒有瑕疵。』如果能夠這樣，才是真正的出家。

【English Translation】 English version: Each stood against the wall. Do not make noise. After a short while, they quietly departed.

I read the 'Essentials of the History of the Sangha in the Great Song Dynasty' and admired Yang Su (544-606), a minister of the Sui Dynasty, for his wise and upright discernment. He once visited Mount Song and saw a painting on the wall. Pointing to it, he asked a Taoist priest, 'What is this image?' The Taoist replied, 'It is a picture of Lao Tzu (老子) [founder of Taoism] transforming the barbarians into Buddhas.' Yang Su said, 'Why not transform the barbarians into Taoists instead of Buddhas?' The Taoist could not answer. This was passed down as a famous saying.

Chan Master Xuedou Tong (雪竇通禪師), was the son of Cen Dachong (岑大蟲) of Changsha. He often said to his companions, 'As long as the mind is constantly present, complete understanding is achieved.' The slightest arising of thought is already harming it, let alone words. Therefore, the style of the Chan masters of Shishuang (石霜) mostly discusses inner succession, outer succession, the seed of a minister, the seed of a king, borrowed phrases, and carrying along. Even if one has never forgotten to observe, it is still outer succession, called the seed of a minister, also called borrowing, called birth. However, it is not as good as being without the slightest separation, like a prince who can inherit the throne as soon as he is born, called inner succession, called the seed of a king, called a phrase, not borrowing. Borrowing means only a temporary expedient. If one has to respond to opportunities to benefit beings, it becomes carrying along. Chan Master Fenyang Wude's (汾陽無德禪師) verse says, 'Scholars, commoners, dukes, and marquises all see the same way; the names of the poor, rich, wise, and foolish gradually differ.' From this, it can be known that cultivation must also have insight. When I contemplated this, I often sighed and laughed at myself. I sighed that the head seat in the hall did not understand the meaning of the former teacher and departed, and laughed that Great Master Luoshan (羅山大師) did not agree but recognized Yantou (巖頭). And looking at the discourse of Great Master Zaobai (棗柏大士), he said, 'One should use the power of cessation and contemplation; only when the effort is mature can one realize and know. Haste will not lead to success, nor will slowness. Just know to constantly not stop, and it will surely not be in vain.' It is like there is cheese in milk, one must wait for its conditions. Within those conditions, there is originally no maker. Therefore, after the cheese is formed, there is also no place it comes from, nor is it originally there. The wisdom sea of the Tathagata (如來) [another name for Buddha], expedient means are also like this. Therefore, know that the practices of the ancient old masters are all the words of sages and worthies.

Chan Master Ji (積禪師) of Panshan (盤山) in Youzhou (幽州) said, 'Like the earth supporting the mountains, it does not know the mountains' solitary steepness; like a stone containing jade, it does not know the jade's flawlessness.' If one can be like this, it is true renunciation.

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家。大法眼禪師曰。理極亡情謂。如何有喻齊。到頭霜夜月。任運落前溪。果熟兼猿重。山長似路迷。舉頭殘照在。元是住居西。邃導師曰。老僧平生百無所解。只是日日一般。雖住此間。隨緣任運。今日諸上座與本無異也。

古之人有大機智。故能遇緣即宗。隨處作主。巖頭和尚曰。汝但識綱宗。本無是法。予嘗與客論。靈云見桃華偈曰。三十年來尋劍客。幾回葉落又抽枝。自從一見桃花后。直至如今更不疑。溈山老子無大人相。便云。從緣入者。永無退失。獨玄沙曰。諦當。甚諦當。敢保老兄猶未徹在。客問予。未徹之處安在哉。為作偈曰。靈云一見不再見。紅白枝枝不著花。叵耐釣魚船上客。卻來平地捷魚鰕。

五祖戒禪師喜勘驗衲子。時大岳．雪竇號為飽參。且有機辨。至東山之下。雪竇令大岳先往。岳包腰徑入方丈。時戒歸。自外見之。呼云。作什麼。岳回首。以手畫圓相示之。戒曰。是什麼。岳曰。胡餅。戒曰。趁爐灶熱更搭一個。岳擬議。曳拄杖趁出門。岳曰。顯川這關西子無面目。休去好。戒暮年棄其徒。來游高安。洞山寶禪師其法嗣也。寶好名。賣之不為禮。至大愚未幾。倚拄杖于僧堂前談笑而化。五祖遣人來取骨石歸塔焉。

溈山大圓禪師曰。道人之心。質直無偽。無背無面

【現代漢語翻譯】 現代漢語譯本： 大法眼禪師說：『理到了極致就消除了情感。』（問：）『如何能有比喻來相比呢？』（答：）『到了最後就像霜夜的月亮，隨意地落在前面的溪流中。果實成熟了，猿猴也覺得沉重，山路漫長得好像迷失了方向。抬頭一看，還有殘陽照耀，原來（我的）住處就在西邊。』 邃導師說：『老僧我平生沒有什麼理解，只是日復一日地一樣。雖然住在這裡，也只是隨緣任運。今天各位上座和（我）本來就沒有什麼不同啊。』

古時候的人有大智慧，所以能夠遇到機緣就領悟，隨處都能做主。巖頭和尚說：『你只要認識綱宗，本來就沒有什麼法。』我曾經和客人談論，靈云（禪師）見到桃花的偈語說：『三十年來尋找劍客，幾次葉落又抽新枝。自從一見桃花后，直到如今更不懷疑。』 溈山（靈佑，771-853）老子沒有大人的樣子，便說：『從因緣入道的，永遠不會退失。』只有玄沙（師備，835-908）說：『確實如此，非常確實。我敢保證老兄你還沒有徹底領悟。』客人問我：『沒有徹底領悟的地方在哪裡呢？』我為他作偈說：『靈云一見之後就不再見，紅白桃花枝枝都不著花。可恨那些在釣魚船上的客人，卻在平地上想輕易地捕撈魚蝦。』

五祖戒禪師喜歡勘驗僧人。當時大岳、雪竇（重顯，980-1052）被稱為飽參，並且有機智善辯。到了東山腳下，雪竇讓大岳先去。大岳彎著腰從小路進入方丈室。當時五祖戒（禪師）從外面回來，看見了他，喊道：『做什麼？』大岳回頭，用手畫了一個圓相來表示。五祖戒（禪師）說：『這是什麼？』大岳說：『胡餅。』五祖戒（禪師）說：『趁著爐灶還熱，再搭一個。』大岳猶豫不決。五祖戒（禪師）就拄著枴杖把他趕出門。大岳說：『顯川這個關西人真沒面目，還是走吧。』 五祖戒（禪師）晚年拋棄了他的徒弟，來到高安遊歷。洞山寶禪師是他的法嗣。寶禪師好名，出賣師門也不以為恥。到了大愚（禪師處）沒多久，就靠著拄杖在僧堂前談笑而去世了。五祖（法演，？-1104）派人來取回他的骨灰，建塔安葬。

溈山大圓禪師說：『修道人的心，質樸正直沒有虛假，沒有陽奉陰違。』

【English Translation】 English version: Great Dharma Eye Zen Master said, 'When principle reaches its extreme, emotions cease.' (Asked:) 'How can there be a metaphor to compare?' (Answered:) 'In the end, it's like the moon on a frosty night, falling freely into the stream ahead. The fruit ripens, and even the monkeys feel it's heavy; the mountain path is so long it seems lost. Looking up, there's still the setting sun shining; originally, (my) dwelling is in the west.' Master Sui said, 'This old monk has no understanding in his life, just the same day after day. Although living here, I simply follow conditions and let things be. Today, all of you seated here are no different from (me).'

People of ancient times had great wisdom, so they could grasp the opportunity when they met it and be the master everywhere. Zen Master Yantou said, 'You only need to recognize the fundamental principle; there is originally no such thing as dharma.' I once discussed with a guest the verse of Lingyun (Zen Master) upon seeing the peach blossoms: 'For thirty years, I've been searching for a swordsman; several times the leaves have fallen and new branches have sprouted. Since seeing the peach blossoms once, until now, I no longer doubt.' Old Master Weishan (Lingyou, 771-853) didn't have the appearance of a great man, and simply said, 'Those who enter through conditions will never regress.' Only Xuansha (Shibei, 835-908) said, 'Indeed, very indeed. I dare to guarantee that you, brother, have not thoroughly understood.' The guest asked me, 'Where is the place that has not been thoroughly understood?' I composed a verse for him: 'After Lingyun saw it once, he never saw it again; the red and white peach branches bear no flowers. It's hateful that those guests on the fishing boat want to easily catch fish and shrimp on flat ground.'

Zen Master Wuzu Jie liked to examine monks. At that time, Dayue and Xuedou (Chongxian, 980-1052) were known as well-versed in Zen, and they were witty and eloquent. When they arrived at the foot of Dongshan Mountain, Xuedou had Dayue go first. Dayue bent over and entered the abbot's room through a small path. At that time, Zen Master Wuzu Jie was returning from outside and saw him, shouting, 'What are you doing?' Dayue turned his head and drew a circle with his hand to indicate. Zen Master Wuzu Jie said, 'What is this?' Dayue said, 'A sesame cake.' Zen Master Wuzu Jie said, 'While the stove is still hot, add another one.' Dayue hesitated. Zen Master Wuzu Jie chased him out the door with his staff. Dayue said, 'This Guanzhong fellow from Xianchuan has no face; let's leave.' In his later years, Zen Master Wuzu Jie abandoned his disciples and traveled to Gaoan. Zen Master Dongshan Bao was his Dharma heir. Zen Master Bao loved fame and sold his school without shame. Not long after arriving at Dayu (Zen Master's place), he leaned on his staff in front of the monks' hall, talking and laughing, and passed away. Wuzu (Fayan, ?-1104) sent someone to retrieve his ashes and build a pagoda to bury them.

Zen Master Weishan Dayuan said, 'The mind of a cultivator is simple, honest, and without falsehood, without duplicity.'

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。無詐妄心。一切時中。視聽尋常。更無委曲。亦不閉眼塞耳。但情無附物即得。從上諸聖只是說濁邊過患。若無如許多惡覺．情見．想習之事。譬如秋水澄渟。清凈無為。淡佇無礙。喚作道人。亦名無事人。或問。頓悟之人更用修否。曰。若真實悟得底。佗自知時節。修與不修。是兩頭語。今雖從緣得。一念頓悟自理。猶有無始習氣未能頓凈。須教渠凈除現業流識。即是修也。不可別有一法教渠修行趣向。從聞入理。聞理深妙。心自圓明。不居惑地。縱有百千妙義。抑揚當時。此乃得坐披衣。自解作活計始得。以要言之。則實際理地。不受一塵。萬行門中。不捨一法。若也單刀直入。則凡聖情盡。體露真常。理事不二。即如如佛。今時學者常疑佛性本來具足。何須復修。設不修行。無緣證聖。情隨向背。終落斷常。不知三世如來．十方菩薩所有修習。皆自隨順覺性而已。則大溈所謂修與不修是兩頭語。不亦宜乎。

法眼禪師之子。有慧明道人者。知見甚高。下視諸方。初庵于大梅山。有禪者來游。明問曰。近離何處。對曰。城都。曰。上座離城都到此山。則城都少上座。此山剩上座。剩則心外有法。少則心法不周。說得道理即住。不會即去。禪者莫能對。又遷止天臺山。有彥明道人者。俊辨自負。來謁師。師

【現代漢語翻譯】 現代漢語譯本：沒有虛假欺騙的心。任何時候，所見所聞都很平常，沒有其他的委曲。也不閉眼塞耳，只要情感不依附於外物就可以了。歷代聖賢只是說了污濁一面的過患。如果沒有這麼多的惡念、情感偏見和習慣性的想法，就像秋天的水一樣清澈平靜，清凈無為，淡然處之，沒有任何阻礙，就可以稱作道人，也可以叫做無事人。有人問：『頓悟的人還需要修行嗎？』回答說：『如果真正領悟了，他自己會知道時機。修與不修，是兩種不同的說法。』現在雖然從因緣而得，一念之間頓悟了自性真理，但還有無始以來的習氣未能完全清除，需要讓他清除現在的業力和流動的意識，這就是修行。不可以另外有一種方法教他修行趨向。從聽聞佛法進入真理，聽聞的真理深奧微妙，心自然圓滿光明，不處於迷惑的境地。縱然有千百種精妙的義理，也要在當時加以抑制。這樣才能得到座位，披上袈裟，自己懂得如何生活。總而言之，在實際的真理層面，不接受任何塵埃；在萬行門中，不捨棄任何一種方法。如果單刀直入，那麼凡夫和聖人的情感都會消失，本體顯露出真常，事和理不二，就如同如來佛一樣。現在學習的人常常懷疑佛性本來就具足，為什麼還需要再修行？如果不好好修行，就沒有機會證得聖果。情感隨著趨向和背離，最終會落入斷滅或常恒的偏見。不知道過去、現在、未來三世的如來、十方菩薩所有的修行，都是隨著覺悟的本性而進行的。所以大溈禪師所說的『修與不修是兩種不同的說法』，不是很合適嗎？ 法眼禪師的兒子，有個叫慧明的道人，見解非常高，輕視各地的禪師。最初在（唐朝）大梅山隱居，有禪者來拜訪。慧明問道：『最近從哪裡來？』回答說：『成都。』慧明說：『上座從成都到這座山，那麼成都就少了一個上座，這座山就多了一個上座。多了就說明心外有法，少了就說明心法不周全。說得有道理就留下，不會說就離開。』禪者沒有能回答的。後來又遷居到（隋朝）天臺山，有個叫彥明的道人，以自己的才辯自負，來拜見慧明。

【English Translation】 English version: Without a deceitful or false mind. At all times, seeing and hearing are ordinary, with no other complications. Neither closing the eyes nor blocking the ears, but simply that emotions do not cling to external objects, and that is sufficient. All the past sages only spoke of the faults of the impure side. If there were not so many evil thoughts, emotional biases, and habitual ideas, like autumn water, clear and still, pure and without action, dwelling calmly without obstruction, one could be called a 'Taoist' or a 'person of no affairs.' Someone asks: 'Does a person who has sudden enlightenment need further cultivation?' The answer is: 'If one truly understands, he will know the timing himself. Cultivation and non-cultivation are two different perspectives.' Although now obtained through conditions, with a single thought, one suddenly realizes the truth of self-nature, but there are still beginningless habits that have not been completely cleansed. It is necessary to teach him to purify the present karma and flowing consciousness, which is cultivation. There should not be another method to teach him to cultivate and strive towards. Entering into truth through hearing the Dharma, the truth heard is profound and subtle, and the mind naturally becomes complete and bright, not dwelling in a state of delusion. Even if there are hundreds or thousands of wonderful meanings, they should be suppressed at that time. Only then can one obtain a seat, don the robe, and understand how to live independently. In short, in the realm of actual truth, not a speck of dust is accepted; in the gate of myriad practices, not a single method is abandoned. If one goes straight to the point, then the emotions of ordinary beings and sages will disappear, the essence will reveal true constancy, and principle and phenomena are not two, just like the Tathagata Buddha. Nowadays, students often doubt that the Buddha-nature is originally complete, so why is it necessary to cultivate again? If one does not cultivate diligently, there is no opportunity to attain sainthood. Emotions follow inclination and aversion, and ultimately fall into the biases of annihilation or permanence. They do not know that all the cultivation of the Tathagatas of the three times (past, present and future) and the Bodhisattvas of the ten directions is only following their awakened nature. Therefore, is it not appropriate what Great Wei (a Chan master) said, 'Cultivation and non-cultivation are two different perspectives?' The son of Chan Master Fayan, there was a Taoist named Huiming, whose views were very high, looking down on Chan masters everywhere. Initially, he lived in seclusion on Damei Mountain (in Tang Dynasty), and a Chan practitioner came to visit. Huiming asked: 'Where have you come from recently?' The reply was: 'Chengdu.' Huiming said: 'If you, venerable monk, have come from Chengdu to this mountain, then Chengdu has lost one venerable monk, and this mountain has gained one. Having more indicates that there is Dharma outside the mind, and having less indicates that the Dharma of the mind is not complete. If you can speak reasonably, then stay; if you cannot, then leave.' The Chan practitioner was unable to answer. Later, he moved to Tiantai Mountain (in Sui Dynasty), and a Taoist named Yanming, who was proud of his eloquence, came to visit Huiming.

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問曰。從上先德有悟者么。對曰。有之。曰。一人發真歸源。十方虛空悉皆消殞。舉手指曰。只今天臺山嶷然。如何得消殞去。明張目直視。遁去。又問諸老宿曰。雪峰塔銘曰。夫從緣而有者。始終而成壞。非從緣而有者。歷劫而長堅。堅之與壞即且止。雪峰只今在什麼處。予謂禪宗貴大機大用。不貴知解。云庵每曰。汝輩皆知有。只是用不得。如慧明道人。可謂善用者也。

予讀傳燈錄。愛老安之子。所謂破灶墮者。深證無生。恨不與之同時而生也。紹聖中。再游廬山。見其𦘕像。為作贊曰。嵩山屋老灶有神。民爭祠之日宰烹。師與門人偶經行。即而視之因嘆驚。此唯土瓦和合成。是中何從有聖靈。以杖敲之輒墮傾。須臾青衣出笑迎。謝師為我談無生。言訖登空如鳥輕。門人問之拜投誠。伏地但聞破墮聲。君看一體情非情。皎如朗月懸青冥。未證據者以事明。鞭草血流石吼升。涅槃門開見戶庭。老安憐兒為作名。金屑雖貴翳眼睛。

金華懷志上座。性夷粹。飽經論。東吳學者尊事之。嘗對客曰。吾欲會天臺．賢首．唯識三宗之義。折中之。為一書以塞影跡之諍。適有禪者居坐末。曰。賢首宗祖師謂誰。志曰。杜順和尚。禪者曰。順有法身頌曰。懷州牛吃禾。益州馬腹脹。天下覓醫人。灸豬左膊上。此義

【現代漢語翻譯】 現代漢語譯本 有人問：『以前的高僧大德中有開悟的人嗎？』回答說：『有的。』又問：『如果一個人覺悟了本真，迴歸了本源，那麼十方虛空都應該消散泯滅。』（那人）舉起手指說：『可是今天的天臺山仍然高聳在那裡，怎麼會消散泯滅呢？』（高僧）睜大眼睛，直直地看著他，（那人）便遁身離開了。 又問各位老修行：『雪峰塔的銘文上說：「凡是從因緣和合而產生的，最終都會經歷開始、持續、成就和壞滅的過程；不是從因緣和合而產生的，就會經歷漫長的歲月而保持堅固。」堅固和壞滅姑且不論，雪峰（義存禪師）現在在哪裡呢？』我認為禪宗注重的是大機大用，而不是知識和見解。云庵禪師常常說：『你們這些人都是知道有，只是不會用。』像慧明道人，就可以說是善於運用的人了。 我讀《傳燈錄》，喜愛老安的兒子，就是那個『破灶墮』（指安禪師之子，因破灶而悟道），他深深地證悟了無生之理。我遺憾沒有與他同時代出生。紹聖年間（1094-1098），我再次遊覽廬山，看到了他的畫像，為他寫了讚語：『嵩山的破屋老舊，灶神卻很靈驗，百姓爭相祭祀，每天都要宰殺牲畜。禪師與門人偶然經過，看到這情景，感到驚歎。這不過是泥土瓦塊和合而成，其中怎麼會有什麼神靈？用手杖敲打它，立刻就倒塌了。一會兒，一個青衣童子出來笑著迎接，感謝禪師為他宣講無生之理。說完就騰空而起，像鳥一樣輕盈。門人詢問原因，拜倒在地，只聽到破裂倒塌的聲音。你們看，一體之中，有情與無情並無分別，像明亮的月亮懸掛在青冥之中。沒有證據的人可以用這件事來證明，鞭打草木會流血，石頭也會發出吼聲。涅槃之門打開，可以看見裡面的庭院。老安憐愛兒子，為他取了這個名字（破灶墮）。金屑雖然珍貴，卻會遮蔽眼睛。』 金華的懷志上座，天性平和純粹，精通各種經論，東吳的學者都很尊敬他。他曾經對客人說：『我想要會通天臺宗、賢首宗、唯識宗這三宗的義理，折中調和，寫成一本書，來消除爭論。』恰好有個禪者坐在末座，問道：『賢首宗的祖師是誰？』懷志回答說：『是杜順和尚。』禪者說：『杜順有法身頌說：「懷州牛吃禾，益州馬腹脹，天下覓醫人，灸豬左膊上。」這個義理……』

【English Translation】 English version Someone asked: 'Among the eminent monks of the past, were there any who attained enlightenment?' The answer was: 'Yes, there were.' Then they asked: 'If a person awakens to their true nature and returns to the source, shouldn't the ten directions of empty space all vanish?' (The monk) raised his finger and said: 'But today, Mount Tiantai still stands tall. How could it vanish?' (The eminent monk) opened his eyes wide and stared directly at him, and (the person) then disappeared. Someone also asked the elder monks: 'The inscription on the Snow Peak Pagoda says: "That which arises from conditions will ultimately experience the processes of beginning, duration, accomplishment, and decay; that which does not arise from conditions will remain firm and enduring through countless eons." Let's set aside the discussion of firmness and decay for now. Where is Snow Peak (Zen Master Yicun) now?' I believe that Zen emphasizes great potential and great function, not knowledge and understanding. Zen Master Yun'an often said: 'All of you know that there is, but you just don't know how to use it.' Someone like Daoist Huiming can be said to be skilled in its use. I read the Transmission of the Lamp and admire Old An's son, the so-called 'Broken Stove Fall' (referring to Zen Master An's son, who attained enlightenment by breaking a stove), who deeply realized the principle of non-birth. I regret not being born in the same era as him. During the Shaosheng era (1094-1098), I visited Mount Lu again and saw his portrait, for which I wrote a eulogy: 'The old house on Mount Song is old, but the stove god is very efficacious. The people compete to worship him, slaughtering livestock every day. The Zen master and his disciples happened to pass by, saw this scene, and were amazed. This is just a combination of earth and tiles. How could there be any spirit in it? He struck it with his staff, and it immediately collapsed. A moment later, a servant in green came out smiling to greet him, thanking the Zen master for explaining the principle of non-birth to him. After speaking, he rose into the air, as light as a bird. The disciples asked the reason, prostrated themselves on the ground, and only heard the sound of breaking and falling. You see, within the one body, there is no distinction between sentient and insentient, like a bright moon hanging in the blue sky. Those without evidence can use this event to prove it: whipping grass will cause blood to flow, and stones will roar. The gate of Nirvana opens, and you can see the courtyard inside. Old An loved his son and gave him this name (Broken Stove Fall). Although gold dust is precious, it can obscure the eyes.' The Venerable Huaizhi of Jinhua was peaceful and pure by nature, well-versed in various scriptures and treatises, and respected by scholars in Dongwu. He once said to a guest: 'I want to reconcile the doctrines of the Tiantai, Xianshou, and Weishi schools, harmonize them, and write a book to eliminate disputes.' Coincidentally, a Zen practitioner was sitting at the end of the row and asked: 'Who is the patriarch of the Xianshou school?' Huaizhi replied: 'It is Venerable Dushun.' The Zen practitioner said: 'Dushun has a verse on the Dharmakaya that says: "The cow in Huaizhou eats rice, the horse in Yizhou has a bloated belly, people all over the world seek a doctor, to cauterize the pig's left shoulder." This meaning...'

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合歸天臺．唯識二宗何義耶。志不能對。禪者曰。何不遊方去。志於是罷講。南詢至洞山。時云庵和尚在焉。從之遊甚久。去游湘上。庵于石頭云溪二十餘年。氣韻閑淡。過客謁之多不言。侍者問之。答曰。彼朝貴人多知多語。我粥飯僧見之。自然口吻遲鈍。去僧問。住山有何趣味。答曰。山中住。獨掩柴門無別趣。三個柴頭品字煨。不用援毫文彩露。又曰。萬機俱罷付癡憨。軌跡常容野鹿參。不脫麻衣拳作枕。幾生夢在綠蘿庵。年六十二。思歸江南依故人照禪師。照住龍安。遂徑去。予嘗作偈寄之曰。看遍三湘萬頃山。江南歸去臥龍安。只將一味無求法。留與叢林作㨾看。又曰。鬧中拋擲亦奇哉。句里藏身活路開。生鐵心肝含笑面。不虛參見作家來。

杭州上天竺辨才法師元凈。悟法華三昧。有至行。弘天臺教號稱第一。東吳講者宗向之。時秀州有狂人。號回頭。左道以鼓流俗。宣言當建窣堵波為吳人福田。施者云委。然憚入杭境。以辨才不可欺故也。不得已既來。先以錢十萬詣上天竺飯僧。且遣使通問曰。今以修造錢若干。愿供僧一堂。凈答其書曰。道風遠來。山川增勝。誨言先至。喜慰可量。承以營建凈檀為飯僧之用。竊聞教有明文。不許互用。聖者既遺明誨。不知白佛當以何辭。佇聞報章。即令撰疏文

【現代漢語翻譯】 現代漢語譯本： 『合歸天臺宗（佛教宗派名，主張一切事物皆為空性）和唯識宗（佛教宗派名，主張一切事物皆為心識所變現）是什麼意思呢？』志禪師不能回答。禪者說：『為什麼不去四處參學呢？』志禪師於是停止講學，向南拜訪來到洞山。當時云庵和尚在那裡，志禪師跟隨他遊歷了很久，之後離開去遊歷湘江一帶。云庵和尚在石頭和云溪住了二十多年，氣度韻味閒適淡泊，過客拜訪他，他大多不說話。侍者問他原因，他回答說：『那些朝廷的貴人大多自以為是，多言多語，我這個吃粥吃飯的和尚見了他們，自然就口齒遲鈍了。』有僧人問：『住在山裡有什麼趣味？』他回答說：『住在山裡，獨自關著柴門沒有什麼特別的趣味，三個柴頭擺成『品』字形煨著火，不用舞文弄墨。』又說：『萬般事務都放下，任憑我癡呆愚笨，我的軌跡常常容許野鹿來參與。不脫下麻布衣裳，拳頭當枕頭，幾輩子都在綠蘿庵里做夢。』六十二歲時，他想回江南依傍老朋友照禪師。照禪師住在龍安，於是他直接去了。我曾經作偈語寄給他：『看遍了三湘萬頃山，回到江南安臥在龍安。只將這無所求的一味佛法，留在叢林中作為榜樣。』又說：『在熱鬧中拋棄一切，真是奇特啊！在言語中藏身，活路才能打開。生鐵般的心肝，帶著含笑的面容，不虛此行，參見了真正的作家。』 杭州上天竺寺的辨才法師元凈，領悟了《法華經》（佛教經典名）的三昧（佛教修行中的一種境界），有高尚的德行。弘揚天臺宗的教義，號稱第一。東吳一帶的講學者都以他為宗師。當時秀州有個狂人，號稱回頭，用左道邪術蠱惑百姓，宣稱要建造窣堵波（佛塔）作為吳人的福田，施捨的人很多。然而他害怕進入杭州境內，因為辨才法師不可欺騙。不得已他還是來了，先用十萬錢到上天竺寺供養僧眾，並且派使者通報說：『現在用修造佛塔的錢若干，願意供養僧眾一堂齋飯。』辨才法師回信說：『您從遠方而來，道風遠播，山川都增添了秀色。您的教誨先到，我感到非常高興。聽說您用營建凈檀的錢來供養僧眾齋飯，我私下聽說佛教有明確的條文，不允許互相挪用。聖人既然留下了明確的教誨，不知道向佛稟告時該用什麼措辭。等待您的回覆，我將立即撰寫奏疏。』

【English Translation】 English version: 『What is the meaning of the union of the Tiantai (a school of Buddhism emphasizing the Lotus Sutra) and Weishi (a school of Buddhism emphasizing consciousness-only) schools?』 Chan Master Zhi could not answer. A Chan practitioner said, 『Why not travel around to learn?』 Thereupon, Chan Master Zhi stopped lecturing and went south to visit Dongshan. At that time, Venerable Yun'an was there. Chan Master Zhi followed him for a long time, then left to travel around the Xiang River area. Venerable Yun'an had lived at Stone and Yunxi for more than twenty years, his demeanor being leisurely and serene. Most visitors who came to see him were met with silence. When asked by his attendant, he replied, 『Those noblemen of the court are mostly self-righteous and talkative. When I, a monk who eats porridge and rice, see them, my words naturally become slow and dull.』 A monk asked, 『What is the interest in living in the mountains?』 He replied, 『Living in the mountains, alone with the brushwood gate closed, there is no special interest. Three pieces of firewood are arranged in the shape of the character 『品』 (pǐn, meaning 『product』 or 『quality』) to warm the fire, without the need to display literary talent.』 He also said, 『All affairs are put down, leaving me to be foolish and dull. My tracks often allow wild deer to participate. Without taking off my hemp clothes, I make a fist as a pillow, dreaming in the green vine hermitage for several lifetimes.』 At the age of sixty-two, he thought of returning to Jiangnan to rely on his old friend Chan Master Zhao. Chan Master Zhao lived in Long'an, so he went directly there. I once composed a verse to send to him: 『Having seen all the ten thousand acres of mountains in the three Xiang regions, returning to Jiangnan to lie down in Long'an. Only taking this one flavor of non-seeking Dharma, leaving it to the monastic community as an example.』 And also: 『To abandon everything in the midst of noise is truly remarkable! Hiding oneself in words, the path to life can be opened. With a heart of pig iron and a smiling face, one does not come in vain, having seen a true master.』 The Dharma Master Biancai Yuanjing of Shang Tianzhu Temple in Hangzhou, enlightened to the Samadhi (a state of meditative consciousness) of the Lotus Sutra (a prominent Buddhist scripture), possessed noble conduct. He propagated the teachings of the Tiantai school and was hailed as the foremost. Lecturers in the Dongwu area followed him as their master. At that time, there was a madman in Xiuzhou, known as 'Turning Head,' who used heterodox practices to mislead the common people, declaring that he would build a stupa (a dome-shaped structure erected as a Buddhist shrine) as a field of merit for the people of Wu, and many people donated. However, he was afraid to enter the territory of Hangzhou, because Dharma Master Biancai could not be deceived. Having no choice, he came anyway, first offering one hundred thousand coins to Shang Tianzhu Temple to feed the monks, and also sent a messenger to inquire, saying, 『Now, with a certain amount of money for building the stupa, I wish to offer a meal to the monks.』 Dharma Master Biancai replied in his letter, 『You have come from afar, and your virtuous influence has spread far and wide, adding beauty to the mountains and rivers. Your teachings have arrived first, and I am very pleased. I hear that you are using the money for building the pure altar to offer a meal to the monks. I have privately heard that Buddhism has clear provisions that do not allow for mutual misappropriation. Since the sage has left clear teachings, I do not know what words to use when reporting to the Buddha. I await your reply, and I will immediately draft a memorial.』

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也。狂人大驚。慚見其徒。然凈之門弟子亦勸且禮之以化俗。凈厲語曰。出家兒須具眼始得。彼誠聖者。吾敢不恭。如其誕妄。知而同之。是失正念。吾聞聖者俱佗心通。今夕當與爾曹䖍請于明日就此山與十方諸佛同齋。即如法嚴敬跪讀疏文焚之。明日率眾出迎。而所謂狂人者竟不至。學者皆服。

汾陽無德禪師見七十一員善知識。前後八請皆不出世。燕居襄陽白馬寺。並汾道俗千餘人詣其居。勸請說法。既至。宗風大振。跡不越閫。自為不出院歌以見志。北地苦寒。因罷夜參。忽有梵僧乘雲而至。問所以不說之意。師以眾僧不可夜立為詞。梵僧曰。時不可失。此眾雖不多。然中有六人。異日為大宗師。道蔭人天。可開大慈。為法施。不可吝也。言卒而沒。師明日上堂曰。胡僧金錫光。為法到汾陽。六人成大器。勸請為敷揚。時大愚芝．石霜圓．瑯瑘覺．法華舉諸公。咸在會下。

永嘉禪師偈曰。若以知知寂。此非無緣知。如手執如意。非無如意手。若以自知知。亦非無緣知。如手自捉拳。非是不拳手。亦不知知寂。亦不自知知。不可為無知。以性瞭然故。不同於木石。如手不執物。亦不自作拳。不可為無手。以手安然故。不同於兔角。智覺禪師曰。斯為禪宗之妙。故今用之而復小異。以彼但顯無緣真智

【現代漢語翻譯】 現代漢語譯本： 這個人（狂人）非常驚訝，慚愧地去見他的門徒。然而，凈（指凈禪師）的門下弟子也勸他以禮相待，以此來教化世俗。凈禪師嚴厲地說：『出家人必須具備慧眼才能有所成就。如果他真的是聖者，我怎敢不恭敬？如果他只是胡說八道，明知其錯還隨聲附和，那就是失去了正念。我聽說聖者都具有他心通（能夠知曉他人心中所想的神通）。今晚我將和你們一起虔誠祈請，明天就在這座山上與十方諸佛一同齋戒。』 隨即如法莊嚴地跪讀疏文並焚燒。第二天，凈禪師率領眾人前去迎接，而那個所謂的狂人最終沒有出現。學者們都信服了。

汾陽無德禪師拜見了七十一位善知識。前後八次邀請他都不肯出世。他隱居在襄陽白馬寺。汾陽一帶的道士和俗人一千多人來到他的住所，勸請他說法。他最終答應，宗風因此大振。他足不出戶，自己創作了一首不出院歌來表達自己的志向。北方苦寒，於是停止了夜參。忽然有一位梵僧乘雲而來，問他為什麼不說法。禪師以眾僧無法在夜裡站立為理由推辭。梵僧說：『時機不可錯過。這群僧人雖然不多，但其中有六人，將來會成為偉大的宗師，以佛法廕庇人天。應該廣開慈悲，為他們說法，不可吝嗇。』說完就消失了。禪師第二天上堂說法時說：『胡僧金錫光，為法來到汾陽。六人將成大器，勸請我來敷揚佛法。』 當時，大愚芝、石霜圓、瑯瑘覺、法華舉等諸位高僧都在座。

永嘉禪師的偈語說：『如果用知去了解寂靜，這不是沒有因緣的知。就像手拿著如意，不是沒有如意的手。如果用自知去了解，也不是沒有因緣的知。就像手自己握成拳頭，不是沒有拳頭的手。既不用知去了解寂靜，也不用自知去了解。不能說沒有知，因為自性本來就明瞭。這和木頭石頭不同。就像手不拿東西，也不自己握拳，不能說沒有手，因為手本來就安然存在。這和兔角不同。』 智覺禪師說：『這是禪宗的精妙之處，所以現在我用它，但稍有不同。因為永嘉禪師只是顯現了無緣的真智。』

【English Translation】 English version: The 'madman' was greatly surprised and ashamed to face his disciples. However, the disciples of Jing (referring to Chan Master Jing) also advised him to treat the madman with courtesy in order to transform the customs of the world. Chan Master Jing sternly said, 'A monk must have wisdom eyes to achieve something. If he is truly a sage, how dare I not be respectful? If he is just talking nonsense, and I knowingly agree with him, then I have lost right mindfulness. I have heard that sages all have telepathy (the ability to know what others are thinking). Tonight, I will sincerely pray with you all, and tomorrow we will hold a vegetarian feast on this mountain with all the Buddhas of the ten directions.' Then, he solemnly knelt down and read the memorial text according to the Dharma and burned it. The next day, Chan Master Jing led the crowd to welcome him, but the so-called madman did not appear in the end. The scholars were all convinced.

Chan Master Wude of Fenyang met seventy-one virtuous teachers. He declined to appear in the world despite being invited eight times. He lived in seclusion at Baima Temple in Xiangyang. More than a thousand Taoists and laypeople from the Fenyang area came to his residence to urge him to preach the Dharma. He finally agreed, and the style of his school flourished greatly. He did not step out of his room and composed a song about not leaving the courtyard to express his aspirations. Because the north was bitterly cold, he stopped the evening meditation. Suddenly, a Brahman monk arrived on a cloud and asked him why he did not preach the Dharma. The Chan master declined, saying that the monks could not stand at night. The Brahman monk said, 'The opportunity should not be missed. Although there are not many monks here, there are six of them who will become great masters in the future, sheltering humans and gods with the Dharma. You should open up great compassion and preach the Dharma for them, and not be stingy.' After speaking, he disappeared. The next day, the Chan master ascended the platform and said, 'The Hu monk Jin Xiguang came to Fenyang for the Dharma. Six people will become great talents, urging me to spread the Dharma.' At that time, the eminent monks Dayu Zhi, Shishuang Yuan, Langye Jue, and Fahua Ju were all present.

Chan Master Yongjia's verse says, 'If you use knowing to understand stillness, this is not knowing without conditions. It is like a hand holding a ruyi (a scepter symbolizing good fortune), it is not that there is no hand holding the ruyi. If you use self-knowing to understand, it is also not knowing without conditions. It is like a hand making a fist, it is not that there is no hand making a fist. Neither use knowing to understand stillness, nor use self-knowing to understand. You cannot say there is no knowing, because the self-nature is inherently clear. This is different from wood and stone. It is like a hand not holding anything, nor making a fist, you cannot say there is no hand, because the hand is inherently at peace. This is different from a rabbit's horn.' Chan Master Zhijue said, 'This is the subtlety of the Chan school, so now I use it, but with slight differences. Because Chan Master Yongjia only revealed unconditioned true wisdom.'

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以為真道。若奪之者。但顯本心。不隨妄心。未有智慧照了心源故。須能所平等。等不失照。為無知之知。此知之於空寂無生。如來藏性方有妙耳。智覺之意欲偈兼言明悟。永嘉止說悟后之病。二老之言皆是也。然天下之理。豈可以一言盡耶。永嘉之偈不必奪亦可也。

正宗記評三祖大師曰。尊者初雖不自道其姓族．鄉邑。后之於世復三十餘載。豈絕口而略不云乎。此可疑也。曰。予視房碑曰。大師嘗謂道信云。有人借問。勿道於我處得法。此明尊者自絕之甚也。至人以物跡為大道之累。乃忘其心。今正法之宗猶欲遺之。況其姓族．鄉國俗間之事。肯以為意耶。予讀至此。知明教所得多矣。王文公亦曰。古之有道者。功業有不足以累其懷。況身後之名乎。如亮公之逃西山。常公之庵大梅。歸宗之瞇其目。法正之不言名姓。是諸老皆能踐其所聞者也。故其化去數百年。凜凜尚有生氣。彼無意於此世爭。以此與之。蓋理之固然。

南禪師住歸宗。時遣化至䖍上。化人還。白曰。虔有信士劉君。臨行送至郊外。祝曰。為我求老師偈一首。為子孫世世福田。明年。師以偈寄之曰。虔上僧歸廬岳寺。首言居士乞伽陀。援毫示汝箇中意。近日秋林落葉多。后四十年。云庵覆住歸宗。法席盛於前日。劉君之子持此偈來飯

僧。敘其事。云庵上堂有偈曰。先師昔住金輪日。有偈君家結凈緣。我住金輪還有偈。卻應留與子孫傳。

涅槃經中有聞贊佛為大福德。怒曰。生經七日。母便命終。豈謂大福德相。贊者曰。年志俱盛而不卒暴。打之不嗔。罵之不報。是故我言大福德相。怒者聞而心服。故慈為無盡福德相。故沙門能世福田者。以慈修身故也。

永明和尚曰。此重玄門。名言路絕。隨智所演。以廣見聞。唯證方知。非情所解。若親證時。悉是現量之境。處處入法界。唸唸見遮那。若但隨文義所解。只是陰識依通。當逆順境時。還成滯礙。遇差別問處。皆是疑情。如鹽官安禪師問講華嚴大師云。華嚴經有幾種法界。對曰。略而言之有十種法界。廣而言之重重無盡。鹽官舉拂子云。是第幾重法界。大師俯首擬答之。鹽官訶曰。思而知。慮而解。是鬼家活計。日下孤燈。果然失照。出去。予聞華嚴宗曰。勝熱婆羅門。火聚刀山。是般若無分別智。彼䟽義者。如葉公𦘕龍。真龍忽見。投筆怖走。

洞山圓禪師嗣雪竇。年甚少。開先暹道者舉之。以應筠人之請。時南禪師住黃檗。因出邑相見於凈戒寺。南公默無所言。但焚香相向危坐而已。自申時至三鼓。圓公即起曰。夜深妨和尚偃息。趍出。明日各還山。南公偶問永首座。汝

【現代漢語翻譯】 現代漢語譯本： 一位僧人敘述了這件事。云庵禪師上堂時說了一首偈語：『先師過去住在金輪寺的時候（時間不詳），有一首偈語與你家結下了清凈的緣分。我住在金輪寺也有偈語，應該留給子孫後代傳下去。』

《涅槃經》（Mahāparinirvāṇa Sūtra）中說讚美佛陀是極大的福德。有人反駁說：『（釋迦摩尼）出生七天，母親就去世了，怎麼能說是大福德之相呢？』讚美者說：『（佛陀）年紀和志向都盛的時候沒有突然暴斃，打他不嗔恨，罵他不還口，所以我才說他是大福德之相。』反駁的人聽了心服口服。所以慈悲是無盡的福德之相。因此，沙門（śrāmaṇa，出家修道的人）能夠成為世間的福田，是因為用慈悲來修養身心的緣故。

永明延壽禪師說：『這重玄之門，言語道路斷絕。隨著智慧所演化，來增長見聞。只有親身證悟才能知道，不是情感所能理解的。如果親身證悟的時候，全部都是現量之境，處處進入法界，唸唸見到毗盧遮那佛（Vairocana）。如果只是隨著文字的意義來理解，只是陰識的依通。當遇到順境或逆境的時候，反而會成為阻礙。遇到差別的問題，全部都是疑情。』例如鹽官安禪師問講《華嚴經》（Avataṃsaka Sūtra）的大師說：『《華嚴經》有幾種法界？』大師回答說：『簡略地說有十種法界，廣而言之重重無盡。』鹽官禪師舉起拂塵說：『這是第幾重法界？』大師低頭想要回答。鹽官禪師呵斥說：『思考後才知道，考慮后才理解，這是鬼家的活計，日下的孤燈，果然失去了照耀。出去！』我聽華嚴宗的人說：『勝熱婆羅門（tīrthika，外道）的火聚刀山，是般若（prajñā，智慧）無分別智。』那些疏解經義的人，就像葉公畫龍一樣，真龍忽然出現，嚇得扔掉筆跑了。

洞山圓禪師是雪竇禪師的法嗣，年紀很小。開先暹道者推薦他，來應筠州人的請求。當時南禪師住在黃檗山。因為出城在凈戒寺相見。南禪師沉默不語，只是焚香相對危坐而已。從申時到三更，圓禪師就起身說：『夜深了，妨礙和尚休息。』就出去了。第二天各自回山。南禪師偶然問永首座：『你

【English Translation】 English version: A monk narrated this event. Yun'an Zen master, during an assembly, recited a verse: 'The former master, when residing at Jinlun Temple (unspecified time), had a verse that formed a pure connection with your family. I, residing at Jinlun Temple, also have a verse, which should be passed down to descendants.'

In the Nirvana Sutra (Mahāparinirvāṇa Sūtra), it is said that praising the Buddha is a great merit. Someone retorted: 'Seven days after (Śākyamuni's) birth, his mother passed away, how can this be called a sign of great merit?' The praiser said: '(The Buddha) did not die suddenly when his age and aspirations were at their peak, he did not resent being hit, and he did not retaliate when scolded, so I say he is a sign of great merit.' The objector was convinced upon hearing this. Therefore, compassion is a sign of endless merit. Thus, śrāmaṇas (śrāmaṇa, renunciates) can become fields of merit in the world because they cultivate themselves with compassion.

Zen Master Yongming Yanshou said: 'This gate of profound mystery is where the path of words is cut off. It evolves with wisdom to increase knowledge and understanding. Only personal realization can know it, it cannot be understood by emotions. If one personally realizes it, all are realms of direct perception, everywhere entering the Dharmadhātu (Dharmadhātu, the realm of reality), every thought seeing Vairocana (Vairocana, the universal Buddha). If one only understands according to the meaning of the words, it is only the reliance of the Ālaya-vijñāna (Ālaya-vijñāna, storehouse consciousness). When encountering favorable or adverse circumstances, it will become an obstacle. When encountering different questions, all are doubts.' For example, Zen Master Yanguan An asked the master who lectured on the Avataṃsaka Sūtra (Avataṃsaka Sūtra): 'How many Dharmadhātus are there in the Avataṃsaka Sūtra?' The master replied: 'Briefly speaking, there are ten Dharmadhātus, broadly speaking, they are endlessly layered.' Zen Master Yanguan raised his whisk and said: 'Which layer of Dharmadhātu is this?' The master lowered his head, intending to answer. Zen Master Yanguan scolded: 'Knowing after thinking, understanding after considering, is the work of ghosts, a lonely lamp under the sun, indeed losing its light. Get out!' I heard people of the Avataṃsaka school say: 'The fire pile and knife mountain of the tīrthikas (tīrthika, non-Buddhists) are prajñā (prajñā, wisdom) without discrimination.' Those who comment on the meaning of the scriptures are like Lord Ye painting a dragon, when the real dragon suddenly appears, he is so frightened that he throws away his pen and runs away.

Zen Master Dongshan Yuan was a Dharma heir of Zen Master Xuedou, and was very young. The Daoist Kaixian Xian recommended him to respond to the request of the people of Yunzhou. At that time, Zen Master Nan lived in Huangbo Mountain. Because he went out of the city to meet at Jingjie Temple. Zen Master Nan was silent, only burning incense and sitting upright facing each other. From Shenshi (3-5 pm) to the third watch (around midnight), Zen Master Yuan got up and said: 'It's late at night, disturbing the abbot's rest.' Then he went out. The next day, they each returned to the mountain. Zen Master Nan occasionally asked the head monk Yong: 'You

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在廬山識今洞山老否。永曰。不識。止聞其名。久之。進曰。和尚此回見之如何人。南公曰。奇人。永退問侍者。汝隨和尚見洞山。夜語及何事。侍者以實告。永笑曰。疑殺天下人。

志公和尚十二時歌大明佛祖要妙。然年代寢遠。昧者多改易其語。以循其私。其大害意者。如曰。夜半子。心住無生即生死。心法何曾屬有無。用時便用沒文字。乃作生死何曾屬有無。言則工矣。然下句血脈不貫。既曰生死不屬有無。又曰用時便用。何哉。

予在湘山道林。有僧謂予曰。吾初看六祖風幡因緣。久之。偶仰首就架取衣。方薦其旨。予戲曰。非舉目見風幡時節耶。僧首肯之。予曰。祖師夜聞二僧徴詰。即謂曰。非風幡動。仁者心動。縱其張目于暗中。二僧何以識之。僧大慍而去。無盡居士嘗為予言。頃京師見慧林一僧談禪。不肯諸方。吾問蜆子答祖師西來意。乃曰。神前酒檯盤。意旨如何。其僧張目直視曰。神前酒檯盤。無盡戲之曰。廟中是夕有燈則已。不然。蜆子佛法遂為虛施。

靈源禪師謂予曰。吾嘗在龍舒。見龍門顯道人發課。莫有能逃其言者。意有必道。顯曰。但有所見即道。微入思惟。即不靈矣。予故人耶溪鄒正臣能言五行。其精妙世以一二數。亦嘗告予以此意。彼術之至者且爾。況有大於此

【現代漢語翻譯】 現代漢語譯本： 有人問永禪師：『在廬山的時候，您認識洞山禪師嗎？』（洞山良價禪師，807-869）永禪師回答：『不認識，只是聽說過他的名字。』過了很久，那人又問：『和尚您這次見到他，覺得他是個什麼樣的人？』南公（具體指代不明）說：『奇人。』永禪師退下後問侍者：『你跟隨和尚見過洞山禪師，晚上都說了些什麼？』侍者如實相告。永禪師笑著說：『這可要讓天下人疑惑了。』 志公和尚（418-514）的《十二時歌》闡述了大明佛祖（具體指代不明）的精妙之處。然而年代久遠，不明真相的人大多更改了其中的語句，以迎合自己的私慾。其中嚴重歪曲原意的地方，例如說：『夜半子，心住無生即生死。心法何曾屬有無，用時便用沒文字。』有人擅自改為『生死何曾屬有無』。這樣說辭藻是工整了，然而下句的血脈不貫通。既然說了生死不屬於有無，又說用的時候就用，這是什麼意思呢？ 我（作者自稱）在湘山道林（具體地點不明）的時候，有個僧人對我說：『我最初看六祖（慧能，638-713）風幡的因緣，很久之後，偶然抬頭從架子上取衣服，才領會了其中的旨意。』我開玩笑說：『難道不是舉目看見風幡的時候就應該領會嗎？』僧人點頭稱是。我說：『六祖慧能夜晚聽到兩個僧人爭論，就說：不是風幡在動，是仁者的心在動。縱然他們睜大眼睛在黑暗中，兩個僧人又怎麼能分辨出來呢？』僧人非常生氣地離開了。無盡居士（具體指代不明）曾經對我說，前些日子在京城見到慧林（具體指代不明）的一個僧人談禪，不認可其他地方的說法。我問他蜆子（具體指代不明）回答祖師西來意（達摩祖師從印度到中國的目的）的事情，他竟然說：『神前酒檯盤。』（指祭祀用的供桌）這是什麼意思？那個僧人瞪大眼睛直視著說：『神前酒檯盤。』無盡居士戲弄他說：『廟裡那天晚上有燈還可以，不然的話，蜆子的佛法就白費了。』 靈源禪師（具體指代不明）對我說：『我曾經在龍舒（具體地點不明），看見龍門顯道人（具體指代不明）發課，沒有人能逃脫他的言語。他的意思是一定要說出來。顯道人說：只要有所見就說出來，稍微進入思惟，就不靈驗了。』我的老朋友耶溪鄒正臣（具體指代不明）擅長推算五行，他的精妙之處世上很少有人能比得上，他也曾經告訴我這個意思。他們的技藝到了極致尚且如此，何況有比這更大的道理呢？'

【English Translation】 English version: Someone asked Yong Chan Master: 'When you were at Mount Lu (location in China), did you know Dongshan Chan Master?' (Dongshan Liangjie, 807-869) Yong Chan Master replied: 'No, I only heard of his name.' After a long time, that person asked again: 'Venerable monk, what kind of person do you think he is after seeing him this time?' Nan Gong (specific reference unclear) said: 'A remarkable person.' Yong Chan Master retreated and asked the attendant: 'You followed the venerable monk to see Dongshan Chan Master, what did you talk about at night?' The attendant told the truth. Yong Chan Master smiled and said: 'This will make everyone in the world doubt.' Venerable Zhigong's (418-514) 'Song of the Twelve Hours' elaborates on the essence of the Great Bright Buddha Ancestor (specific reference unclear). However, as time has passed, many who do not understand the truth have changed the words in it to cater to their own selfish desires. Among the places where the original meaning is seriously distorted, for example, it says: 'Midnight, the mind dwells in non-birth, which is birth and death. How can the mind-dharma belong to existence or non-existence? Use it when you use it, without words.' Someone has arbitrarily changed it to 'Birth and death do not belong to existence or non-existence.' Saying it this way, the rhetoric is neat, but the bloodline of the following sentence is not coherent. Since it is said that birth and death do not belong to existence or non-existence, and it is also said that you use it when you use it, what does this mean? When I (the author referring to himself) was at Xiangshan Daolin (specific location unclear), a monk said to me: 'I initially looked at the wind-banner cause and condition of the Sixth Patriarch (Huineng, 638-713), and after a long time, I accidentally looked up and took clothes from the shelf, and then I understood the meaning.' I joked: 'Shouldn't you have understood it when you looked up and saw the wind-banner?' The monk nodded in agreement. I said: 'Sixth Patriarch Huineng heard two monks arguing at night, and said: It is not the wind-banner that is moving, it is the mind of the benevolent one that is moving. Even if they open their eyes wide in the dark, how can the two monks distinguish it?' The monk left very angrily. Wujin Layman (specific reference unclear) once said to me that he recently saw a monk from Huilin (specific reference unclear) in the capital talking about Chan, and he did not recognize the sayings of other places. I asked him about the matter of Xianzi (specific reference unclear) answering the ancestral teacher's intention in coming from the West (Bodhidharma's purpose in coming to China from India), and he actually said: 'The wine table in front of the gods.' (referring to the offering table used for sacrifices) What does this mean? That monk stared straight ahead and said: 'The wine table in front of the gods.' Wujin Layman teased him and said: 'It's okay if there are lights in the temple that night, otherwise, Xianzi's Buddha-dharma will be in vain.' Lingyuan Chan Master (specific reference unclear) said to me: 'I once saw Longmen Xiandao Ren (specific reference unclear) issuing lessons in Longshu (specific location unclear), and no one could escape his words. His intention was to definitely say it. Xiandao Ren said: Just say what you see, and if you enter into thinking even slightly, it will not be effective.' My old friend Yexi Zou Zhengchen (specific reference unclear) was good at calculating the five elements, and his subtlety was rarely matched in the world, and he also told me this meaning. Their skills have reached their peak, and what about the greater principles than this?'

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者。而欲以思慮求乎。

鄧峰永庵主嘗問僧審奇。汝久不見。何所為。奇曰。近見偉藏主有個安樂處。永曰。試舉似我。奇因敘其所得。永曰。汝是。偉未是。奇莫測。歸語于偉。偉大笑曰。汝非。永不非也。奇走質于積翠南禪師。南公亦大笑。永聞之。作偈曰。明暗相參殺活機。大人境界普賢知。同條生不同條死。笑倒庵中老古錐。觀其語言。想見當時法喜遊戲之逸韻。使永公施於今。則其取詬辱必矣。

臨濟大師臨終付法偈曰。㳂流不止問如何。真照無邊說似他。離相離名如不稟。吹毛用了急須磨。而傳者作急還磨。曹山和尚釋枯木龍吟髑髏無識語。作偈曰。枯木龍吟方見道。髑髏無識眼方明。喜識盡時訊息盡。當人那辨濁中清。而傳者作消不盡。二宗兩偈甚微。而一失其旨。則為害甚大。故不可不辨所言。用了急須磨者。船子曰直須藏身處沒軌跡。沒軌跡處莫藏身是也。喜識盡時訊息盡。當人那辨濁中清者。達觀所謂偏正㸦縱橫。迢然忌十成。龍門須要透。鳥道不堪行。石女霜中織。泥牛火里耕。兩頭如脫得。枯木一枝榮是也。

無盡居士嘗問予曰。悟本大師作五位君臣偈。其正中來曰。但能莫觸當今諱。也勝知朝斷舌才。先德之意雖明妙挾。然知朝斷舌。必有本據。而言前古無斷舌事。矧

【現代漢語翻譯】 現代漢語譯本：那些想要通過思慮來探求真理的人啊！

鄧峰永庵主曾經問僧人審奇：『你很久不見了，最近在做什麼？』審奇回答說：『最近見到偉藏主有個安樂之處。』永庵主說：『試著說給我聽聽。』審奇於是敘述了他所領悟的。永庵主說：『你是，偉藏主還不是。』審奇感到迷惑不解，回去告訴了偉藏主。偉藏主大笑著說：『你不是，永庵主沒有錯。』審奇跑去請教積翠南禪師。南禪師也大笑。永庵主聽說了這件事，作偈說：『明暗相參殺活機，大人境界普賢知。同條生不同條死，笑倒庵中老古錐。』觀看他的語言，可以想像當時法喜遊戲的灑脫韻致。如果永庵主把這套用在今天，那麼他一定會招來詬罵和羞辱。

臨濟大師臨終時所作的付法偈說：『㳂流不止問如何，真照無邊說似他。離相離名如不稟，吹毛用了急須磨。』而傳抄的人寫成了『急還磨』。曹山和尚解釋枯木龍吟髑髏無識語，作偈說：『枯木龍吟方見道，髑髏無識眼方明。喜識盡時訊息盡，當人那辨濁中清。』而傳抄的人寫成了『消不盡』。臨濟宗和曹洞宗這兩首偈語非常精微，一旦失去其宗旨，那麼造成的危害就非常大。所以不能不辨明所說的內容。『用了急須磨』，船子德誠禪師說的是『直須藏身處沒軌跡，沒軌跡處莫藏身』的意思。『喜識盡時訊息盡，當人那辨濁中清』，達觀禪師所說的是『偏正㸦縱橫，迢然忌十成。龍門須要透，鳥道不堪行。石女霜中織，泥牛火里耕。兩頭如脫得，枯木一枝榮』的意思。

無盡居士曾經問我：『悟本大師所作的五位君臣偈，其中『正中來』一句說：『但能莫觸當今諱，也勝知朝斷舌才。』先德的用意雖然明妙，然而『知朝斷舌』，必定有其本據。但前代和古代都沒有斷舌的事情，更何況……』

【English Translation】 English version: Those who desire to seek the truth through thinking!

Dengfeng Yong'an chief once asked the monk Shenqi: 'I haven't seen you for a long time. What have you been doing?' Shenqi replied, 'Recently, I saw that Chief Wei has a place of peace and joy.' Yong'an chief said, 'Try to tell me about it.' So Shenqi narrated what he had realized. Yong'an chief said, 'You are, but Chief Wei is not yet.' Shenqi felt puzzled and went back to tell Chief Wei. Chief Wei laughed and said, 'You are not, Yong'an chief is not wrong.' Shenqi ran to ask Zen Master Ji Cui Nan. Zen Master Nan also laughed. Yong'an chief heard about this and composed a verse: 'Darkness and light interpenetrate, the mechanism of killing and life, the realm of great people is known by Samantabhadra (普賢, a Bodhisattva). Born on the same branch, die on different branches, laughing at the old cone in the hermitage.' Looking at his words, one can imagine the unrestrained charm of the Dharma joy game at that time. If Yong'an chief applied this to today, he would surely incur criticism and humiliation.

The verse of Dharma transmission composed by Great Master Linji (臨濟, a famous Zen master) before his death says: 'Following the stream without stopping, ask how, the true illumination is boundless, tell him. If you do not follow the separation from form and name, sharpen it quickly after using it.' But the copier wrote 'sharpen it quickly'. Zen Master Caoshan (曹山, a famous Zen master) explained the words 'dry wood dragon's roar, skull without knowledge', and composed a verse: 'The dry wood dragon's roar is the way to be seen, the skull without knowledge, the eyes are bright. When the joy of knowing is exhausted, the news is exhausted, how can the person distinguish the clear from the turbid.' But the copier wrote 'inexhaustible'. These two verses of the Linji and Caodong sects are very subtle, and once their purpose is lost, the harm caused is very great. Therefore, one must distinguish what is said. 'Sharpen it quickly after using it', what Zen Master Boatman Decheng (船子德誠, a Zen master) said is 'You must hide yourself where there is no trace, and do not hide yourself where there is no trace'. 'When the joy of knowing is exhausted, the news is exhausted, how can the person distinguish the clear from the turbid', what Zen Master Daguan (達觀, a Zen master) said is 'Oblique and upright, vertical and horizontal, avoid perfection. The Dragon Gate must be penetrated, the bird path is unbearable. The stone woman weaves in the frost, the mud ox plows in the fire. If both ends are freed, a branch of dry wood will flourish'.

The lay Buddhist Wujin (無盡, a lay Buddhist) once asked me: 'The verse of the five ranks of ruler and minister composed by Great Master Wuben (悟本, a Zen master), in which the sentence 'coming from the center of the right' says: 'It is better to know the tongue-cutting talent of the court than to avoid the current taboo.' Although the intention of the former sage is clear and subtle, 'knowing the tongue-cutting talent of the court' must have its basis. But there has been no tongue-cutting in previous generations and ancient times, let alone...'

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又曰知朝。尤無謂也。將非後世傳錄之誤耶。予曰。舊本曰。也勝前朝斷舌才。意用隋賀若弼之父孰。為宇文護所忌害之。臨刑戒之曰。吾以舌死。引若弼舌以錐刺之出血。使慎口。隋興唐之前。前朝刺舌。非知朝明矣。然斷舌．刺舌意則同耳。無盡屬予記之。

道圓禪師。南雄州人。姓純至。小遊方。雖飽參而未大通透。聞南禪師居黃檗積翠庵。往依之。一日。燕坐下板。聞兩僧舉百丈野狐因緣。一僧曰。只如不昧因果。也未脫得野狐身。一僧應聲曰。便是不落因果。亦何曾墮野狐身耶。圓悚然異其語。不自覺其身之起意。行上庵頭。過澗。忽大悟。見南公。敘其事未終。涕交頤。南公令就侍者榻熟寐。忽起作偈曰。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。野狐跳入金毛隊。南公大笑。久之。又作風幡偈曰。不是風兮不是幡。白雲依舊覆青山。年來老大渾無力。偷得忙中些子閑。予昔聞云庵大稱賞之。謂其機鋒不減英邵武。云庵化去。偶檢故書。見其手䟽此二偈。意若欲傳而未果者。於是錄之。或聞圓公住大庾雪峰寺。

皓月供奉問長沙岑禪師曰。永嘉云。了即業障本來空。未了應須償夙債。只如師子尊者．二祖大師為什麼亦償夙債。長沙曰。大德不識本來空。曰。

如何是本來空。長沙曰。業障是。又問曰。如何是業障。長沙曰。本來空是。乃有偈曰。假有元非有。假滅亦非無。涅槃償債義。一性更無殊。龍勝中觀論曰。業不從緣生。不從非緣生。是故則無有。能起于業者。無業無作者。何有業生果。若其無有果。何有受業者。問曰。汝雖種種破業果報及起業者。現見眾生作業．受果報。是事云何。答曰。如世尊神通。所作變化人。如是變化人。復作變化人。如初變化人。是名為作者。變化人所作。是則名為業。諸煩惱及業。皆如幻與夢。亦如炎與響。以龍勝之意。會長沙之言。達無作妙旨。游此世界。如夢中了了。醉里惺惺。

汾州無德禪師示徒多談洞山五位．臨濟三玄。至作廣智歌明十五家宗風。豈非視後進惰于參尋。得少為足。警之以遍參耶。今有問知識者。則答曰。吾家自有本分事。彼皆古人一期建立門庭言語耳。何足究哉。正如有不識字者。執卷問屋愚子。屋愚曰。此墨填紙耳。安用問我哉。三尺童子莫不笑之。昔有僧問雪峰和尚。臨濟有四喝。意旨如何。雪峰曰。我初發足。便往河北。不意中途大師化去。因不及見之。他家宗旨。我所未知。汝尋彼兒孫問之。僧以問南院。且言雪峰嘗遣之之意。南院望雪峰再拜曰。和尚真善知識。嗚呼。今譊譊語人如屋愚子

【現代漢語翻譯】 現代漢語譯本 問：什麼是本來空？長沙（指長沙景岑，840-915）說：業障是。又問：什麼是業障？長沙說：本來空是。於是作偈說：假有的東西原本就不是真有，假有的東西滅了也不是真無。涅槃的意義在於償還業債，萬法一性，更沒有差別。龍勝（即龍樹，約公元150-250年）《中觀論》說：業不是從因緣生，也不是從非因緣生，所以實際上沒有能發起業的人。沒有業，沒有作者，哪裡會有業生果？如果沒有果，哪裡會有承受業報的人？問：你雖然種種破斥業果報應以及發起業的人，但現在明明看見眾生作業、受果報，這是怎麼回事？答：就像世尊用神通所作的變化人，這個變化人又作出另一個變化人。最初的變化人，就叫做作者；變化人所作的，就叫做業。諸煩惱和業，都像幻術和夢境，也像陽焰和迴響。以龍勝（龍樹）的意旨，會合長沙（長沙景岑）的言論，通達無作的妙旨，遊歷這個世界，就像在夢中清清楚楚，在醉酒中醒悟。

汾州無德禪師向弟子們開示時，多談洞山五位、臨濟三玄。甚至作《廣智歌》來闡明十五家宗風，這難道不是因為看到後輩懈怠於參尋，得少便滿足，所以用遍參來警醒他們嗎？現在有人問知識，就回答說：『我家自有本分事，那些都是古人一時建立門庭的言語罷了，有什麼值得深究的呢？』這就像不識字的人拿著書卷問愚笨的人，愚笨的人說：『這不過是墨水填在紙上罷了，何必問我呢？』三尺高的孩童都會嘲笑他。過去有僧人問雪峰和尚（雪峰義存，822-908）：臨濟的四喝，意旨如何？雪峰說：『我當初出發，便前往河北，不料中途大師圓寂，因此沒能見到他。他家的宗旨，我所不知，你去找他的子孫問吧。』僧人將此事問南院，並且說了雪峰曾經讓他去問的意思。南院朝著雪峰的方向再拜說：『和尚真是善知識。』唉，現在那些喋喋不休地教導別人的人，就像那個愚笨的人一樣。

【English Translation】 English version Question: What is originally emptiness (本來空)? Changsha (Changsha Jingcen, 840-915) said: Karmic obstacles (業障) are. Again asked: What are karmic obstacles? Changsha said: Originally emptiness is. Then he composed a verse saying: The provisional existence is originally not existence, the extinction of the provisional is also not non-existence. Nirvana (涅槃) means repaying debts, the one nature (一性) has no difference. Longsheng (Nagarjuna, c. 150-250 CE) in his Madhyamaka-karika says: Karma does not arise from conditions, nor does it arise from non-conditions. Therefore, there is no one who can initiate karma. Without karma, without an author, how can there be karma producing fruit? If there is no fruit, how can there be someone who receives karmic retribution? Question: Although you have variously refuted karmic retribution and the one who initiates karma, we now clearly see sentient beings creating karma and receiving karmic retribution. How is this so? Answer: It is like the transformation person created by the World Honored One's (世尊) supernatural powers. This transformation person then creates another transformation person. The initial transformation person is called the author; what the transformation person does is called karma. All afflictions (煩惱) and karma are like illusions and dreams, also like mirages and echoes. With the intention of Longsheng (Nagarjuna), combining the words of Changsha (Changsha Jingcen), one attains the wonderful meaning of non-action (無作), wandering in this world as if clearly aware in a dream, awakened in drunkenness.

Zen Master Wude of Fenzhou often talked about the Five Ranks of Tozan (洞山五位) and the Three Mysteries of Rinzai (臨濟三玄) when instructing his disciples. He even composed the Guangzhi Song to clarify the styles of fifteen schools. Isn't this because he saw that later generations were lazy in their inquiries, content with little, so he used extensive consultation to awaken them? Now, when someone asks for knowledge, they answer: 'My family has its own affairs. Those are just the words of the ancients establishing their schools for a time. What is there to investigate?' This is like an illiterate person holding a scroll and asking a foolish person, who says: 'This is just ink filling paper. Why ask me?' Even a three-foot-tall child would laugh at him. In the past, a monk asked Abbot Xuefeng (Xuefeng Yicun, 822-908): What is the meaning of Rinzai's Four Shouts (四喝)? Xuefeng said: 'When I first set out, I went to Hebei, but unexpectedly the master passed away on the way, so I was unable to see him. I do not know his school's teachings. You should ask his descendants.' The monk asked Nanyuan about this, and also mentioned that Xuefeng had told him to ask. Nanyuan bowed twice in the direction of Xuefeng and said: 'The Abbot is truly a good teacher.' Alas, those who now prattle on to others are like that foolish person.

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者。聞雪峰用處。可不面熱汗下耶。

云峰悅禪師見僧荷籠至。則曰。未也。更三十年定乘馬行腳。法雲秀禪師聞包腰至者。色動顏面。彼存心於叢林。豈淺淺哉。今少年苾芻見其𦘕像。則指曰。這不通方漢也。死耶。

首楞嚴經曰。一切世間。生死相續。生從順習。死從流變。臨命終時。未舍暖觸。一生善惡。俱時頓現。古釋至此多略之。滋以為恨。及讀寶積經。有意釋此。今繫於其下曰。善惡之業。所自作時。一生之中。何不自見。至舍壽時。方始頓現者。人生如夢。方作夢時。豈能自知是夢非夢。要須覺時。夢中之事。瞭然自現。不待尋繹。亦復如是。

福嚴感禪師面目嚴冷。孤硬秀出。叢林時謂之感鐵面。首眾僧于江州承天。時佛印元禪師將遷居蘄州。斗方譽于郡守。欲使嗣續之。且召感語其事。感曰。某念不至此。和尚終欲推出為眾粥飯主人共成叢席。不敢忘德。然若使嗣法。則某自有師矣。佛印心服之。業已言之。因成就不復易。遂開法。為黃龍之子。道價重一時。居常懸包倚杖于方丈。不為宿夕計。郡將已下皆信敬之。有太守忘其姓名。新下車以事臨之。感笑作偈投郡庭。不揖而去。偈曰。院是大宋國里院。州是大宋國里州。州中有院不容住。何妨一缽五湖游。太守使人追之。已渡

【現代漢語翻譯】 現代漢語譯本： 這個人聽到雪峰義存禪師（雲門宗代表人物）的說法，難道不會感到羞愧和害怕嗎？ 云峰悅禪師看見僧人挑著竹籠過來，就說：『還不行，再過三十年才能騎馬雲游。』法雲秀禪師聽到有人紮著腰帶過來，就臉色都變了。他們對叢林的用心如此之深，難道是淺薄的嗎？現在的年輕僧人看到他們的畫像，就指著說：『這個是不懂變通的傢伙，真是死板！』 《首楞嚴經》（佛教經典，又名《大佛頂首楞嚴經》）說：『一切世間，生死相續，生從順習，死從流變。臨命終時，未舍暖觸，一生善惡，俱時頓現。』古人解釋到這裡大多省略了，我一直感到遺憾。後來讀了《寶積經》（大乘佛教經典），想解釋這段話，現在寫在下面：善惡之業，在做的時候，一生之中，為什麼不能自己看到？到臨終的時候，才一下子全部顯現呢？人生就像一場夢，正在做夢的時候，怎麼能知道這是不是夢呢？一定要等到醒來的時候，夢中的事情，才會清楚地顯現出來，不用再去尋找回憶。也是這樣的道理。 福嚴感禪師面容嚴肅冷峻，孤傲挺拔。叢林中人當時稱他為『感鐵面』。他作為首座僧人在江州承天寺，當時佛印元禪師將要遷居到蘄州，向郡守極力推薦他，想讓他來繼承住持的位置。於是召見感禪師，告訴他這件事。感禪師說：『我沒有想過這件事。和尚您最終還是想推舉我來做大眾的粥飯主人，共同成就叢林道場，我不敢忘記您的恩德。但是如果讓我來繼承您的法，那麼我已經有自己的老師了。』佛印禪師心裡很佩服他。因為已經說出口了，所以就順水推舟，不再改變。於是感禪師就開法傳道，成為黃龍慧南禪師的法子，聲名一時顯赫。他平時總是把包裹和拄杖放在方丈室裡，從不為晚上的住宿打算。郡里的官員都非常信服和尊敬他。有個太守忘記了他的姓名，新上任後用官場上的事來命令他。感禪師笑著寫了一首偈投到郡守府，沒有行禮就離開了。偈語說：『院是大宋國（960年-1279年）里的院，州是大宋國（960年-1279年）里的州。州中有院不容住，何妨一缽五湖游。』太守派人去追他，已經渡江離開了。

【English Translation】 English version: That person, upon hearing the teachings of Xuefeng Yicun (a representative figure of the Yunmen School), wouldn't they feel ashamed and fearful? Zen Master Yunfeng Yue, upon seeing a monk carrying a bamboo basket, said: 'Not yet, another thirty years before you can ride a horse and travel.' Zen Master Fayun Xiu, upon hearing someone with a belt tied around their waist, their face changed. Their dedication to the monastery is so profound, how could it be shallow? The Shurangama Sutra (a Buddhist scripture, also known as the Great Buddha Top Shurangama Sutra) says: 'All worlds are in a continuous cycle of birth and death, birth follows habitual tendencies, death follows the flow of change. At the moment of death, before the warmth leaves, all the good and evil of a lifetime appear simultaneously.' Ancient interpretations often omitted this part, which I have always regretted. Later, after reading the Ratnakuta Sutra (a Mahayana Buddhist scripture), I wanted to explain this passage, and now I write it below: The karma of good and evil, at the time of its creation, throughout one's life, why can't one see it oneself? Only at the moment of death does it all appear at once? Life is like a dream, when one is dreaming, how can one know whether it is a dream or not? One must wait until one awakens, then the events in the dream will clearly appear, without needing to search for memories. The principle is the same. Zen Master Fuyan Gan had a stern and cold face, solitary and outstanding. People in the monastery at the time called him 'Iron-Faced Gan.' As the head monk at Chengtian Temple in Jiangzhou, when Zen Master Foyin Yuan was about to move to Qizhou, he strongly recommended him to the prefect, wanting him to inherit the position of abbot. So he summoned Zen Master Gan and told him about this matter. Zen Master Gan said: 'I have not thought about this matter. You, Venerable Abbot, ultimately want to recommend me to be the provider of porridge and rice for the masses, to jointly build the monastic community, I dare not forget your kindness. But if you want me to inherit your Dharma, then I already have my own teacher.' Zen Master Foyin admired him in his heart. Because he had already spoken, he went along with it and did not change his mind. So Zen Master Gan opened the Dharma and transmitted the teachings, becoming a Dharma heir of Zen Master Huanglong Huinan, and his reputation was prominent for a time. He usually kept his baggage and staff in the abbot's room, never planning for the night's lodging. The officials in the prefecture all trusted and respected him very much. A prefect, forgetting his name, used official matters to command him after taking office. Zen Master Gan smiled and wrote a verse and threw it into the prefect's office, leaving without bowing. The verse said: 'The temple is a temple in the Great Song Dynasty (960-1279), the prefecture is a prefecture in the Great Song Dynasty (960-1279). The prefecture has a temple that cannot be lived in, why not travel the five lakes with a bowl?' The prefect sent someone to chase him, but he had already crossed the river and left.

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江去矣。

餘杭政禪師住山。標緻最高。時蔣侍郎堂守錢塘。與師為方外友。師每來謁之。則跨一黃牛。以軍持掛角上。市人爭觀之。師自若也。至郡庭。始下牛。笑語終日而去。一日。蔣公留師曰。適有過客。明日府中當有會。吾師固不飲。能為我少留一日。因欲清話。師諾之。蔣公喜甚。明日使人要之。留一偈而去矣。曰。昨日曾將今日期。出門倚杖又思惟。為僧只合居嵓谷。國士筵中甚不宜。坐客皆仰其高韻。又作山中偈曰。橋上山萬層。橋下水千里。唯有白鷺鶿。見我常來此。冬不擁爐。以荻花作毬。納足於中。客至共之。清論無窮。秀氣逼人。秋夏好玩月。盤膝大盆中。浮於池上。自旋其盆。吟笑達旦。率以為常。九峰鑒韶禪師嘗客門下。韶坦率垢污不事事。每竊笑之。一夕將臥。師使人呼韶。不得已顰頞而至。師曰。好月勞生擾擾。能幾人暇與之對耶。韶唯唯。已而呼行者熟炙。韶方饑。意作藥石。久之。乃橘皮湯一杯。

靈源禪師為予曰。有居士吳敦夫。才敏。銳意學道。自以多見知識。心地明凈。偶閱鄧隱峰傳。見其倒卓化去。而衣亦順身不褪。竊疑之曰。彼化之異固莫測。而衣亦隨之。何也。以問晦堂老人。晦堂曰。汝今衣順垂於地。復疑之乎。曰。無所疑也。晦堂笑曰。此既無疑。

【現代漢語翻譯】 現代漢語譯本： 江去矣。

餘杭政禪師在山中居住，品格高尚。當時蔣侍郎擔任錢塘的太守，與禪師是方外之友。禪師每次去拜訪他，總是騎著一頭黃牛，把軍持（一種水瓶）掛在牛角上，市裡的人都爭相觀看，禪師卻很自在。到了郡衙，才下牛，整天談笑，然後離去。有一天，蔣公挽留禪師說：『恰好有客人來，明天府里將有宴會，我知道禪師您不飲酒，能否為我稍微留一天？』想和他好好談談。禪師答應了。蔣公非常高興，第二天派人去請他，禪師卻留下一首偈頌離開了，說：『昨日曾將今日期，出門倚杖又思惟。為僧只合居嵓谷，國士筵中甚不宜。』在座的客人都仰慕他的高尚情操。禪師又作了一首山中偈：『橋上山萬層，橋下水千里。唯有白鷺鶿，見我常來此。』冬天不烤火爐，用荻花做成球，把腳放在裡面，客人來了也一起用，清談沒有窮盡，秀氣逼人。秋天和夏天喜歡賞月，盤腿坐在大盆裡，漂浮在池塘上，自己轉動盆子，吟唱歡笑直到天亮，經常這樣。九峰鑒韶禪師曾經在他門下做客，鑒韶禪師坦率邋遢，什麼事都不做，每次禪師都暗自發笑。一天晚上將要睡覺時，禪師派人叫鑒韶禪師，鑒韶禪師不得已皺著眉頭來了。禪師說：『好月亮，世人紛紛擾擾，能有幾個人有空閑與它相對呢？』鑒韶禪師唯唯應是。不久，禪師叫侍者烤熱東西。鑒韶禪師正餓著，以為是藥石（晚餐），等了很久，卻是一杯橘皮湯。

靈源禪師對我說：『有位居士叫吳敦夫，才思敏捷，熱衷於學道，自認為見識廣博，心地明凈。偶然讀到鄧隱峰的傳記，看到他倒立化去，而衣服也順著身體沒有脫落，私下疑惑地說：『他化去的方式奇異固然不可測，但衣服也隨著他，這是為什麼呢？』於是去問晦堂老人。晦堂老人說：『你現在衣服順著垂在地上，還要懷疑嗎？』吳敦夫說：『沒有什麼可懷疑的。』晦堂老人笑著說：『既然沒有什麼可懷疑的，』

English version: Jiang has departed.

Zen Master Zheng of Yuhang resided in the mountains, possessing the highest character. At that time, Vice Minister Jiang served as the prefect of Qiantang, and he and the Zen Master were friends beyond the mundane world. Whenever the Zen Master came to visit him, he would ride a yellow ox, with a kundika (a water bottle) hanging on its horn. The people in the market would scramble to watch, but the Zen Master remained composed. Upon arriving at the prefectural court, he would dismount the ox, chat and laugh all day, and then depart. One day, Lord Jiang detained the Zen Master, saying, 'There happens to be a guest visiting, and there will be a gathering in the mansion tomorrow. I know that you, Zen Master, do not drink alcohol, but could you stay for one more day for me?' He wished to have a good conversation with him. The Zen Master agreed. Lord Jiang was very pleased, and the next day he sent someone to invite him, but the Zen Master left behind a verse and departed, saying, 'Yesterday I made an appointment for today, leaning on my staff as I went out, pondering again. A monk should only live in rocky valleys; it is very unsuitable to be at a banquet of national scholars.' The guests present all admired his noble sentiments. The Zen Master also composed a mountain verse: 'Ten thousand layers of mountains above the bridge, a thousand miles of water below the bridge. Only the egrets and cormorants see me coming here often.' In winter, he would not use a stove, but would make balls out of reed flowers and put his feet inside them. When guests came, they would share them, and their pure discussions would be endless, with their refined spirit being overwhelming. In autumn and summer, he enjoyed watching the moon, sitting cross-legged in a large basin, floating on the pond, turning the basin himself, chanting and laughing until dawn, which he often did. Zen Master Jian Shao of Jiufeng once stayed as a guest under him. Jian Shao was frank and slovenly, doing nothing, and the Zen Master would often secretly laugh at him. One evening, as he was about to sleep, the Zen Master sent someone to call Jian Shao. Jian Shao reluctantly came with a frown. The Zen Master said, 'Such a beautiful moon, the world is in turmoil, how many people have the leisure to face it?' Jian Shao responded with 'Yes, yes.' Soon after, the Zen Master asked the attendant to heat something up. Jian Shao was hungry and thought it was yakushi (evening meal), but after a long wait, it turned out to be a cup of tangerine peel soup.

Zen Master Lingyuan said to me, 'There was a layman named Wu Dunfu, who was quick-witted and keen on studying the Way, considering himself to have seen much knowledge and to have a clear mind. He happened to read the biography of Deng Yin Feng and saw that he transformed by standing upside down, and his clothes also followed his body without falling off. He privately wondered, saying, 'His way of transforming is certainly unfathomable, but why did his clothes follow him as well?' So he asked Old Man Huitang. Huitang said, 'Your clothes are now hanging down to the ground, do you still doubt it?' Wu Dunfu said, 'There is nothing to doubt.' Huitang laughed and said, 'Since there is nothing to doubt,'

【English Translation】 Jiang has departed.

Zen Master Zheng of Yuhang resided in the mountains, possessing the highest character. At that time, Vice Minister Jiang served as the prefect of Qiantang, and he and the Zen Master were friends beyond the mundane world. Whenever the Zen Master came to visit him, he would ride a yellow ox, with a kundika (a water bottle) hanging on its horn. The people in the market would scramble to watch, but the Zen Master remained composed. Upon arriving at the prefectural court, he would dismount the ox, chat and laugh all day, and then depart. One day, Lord Jiang detained the Zen Master, saying, 'There happens to be a guest visiting, and there will be a gathering in the mansion tomorrow. I know that you, Zen Master, do not drink alcohol, but could you stay for one more day for me?' He wished to have a good conversation with him. The Zen Master agreed. Lord Jiang was very pleased, and the next day he sent someone to invite him, but the Zen Master left behind a verse and departed, saying, 'Yesterday I made an appointment for today, leaning on my staff as I went out, pondering again. A monk should only live in rocky valleys; it is very unsuitable to be at a banquet of national scholars.' The guests present all admired his noble sentiments. The Zen Master also composed a mountain verse: 'Ten thousand layers of mountains above the bridge, a thousand miles of water below the bridge. Only the egrets and cormorants see me coming here often.' In winter, he would not use a stove, but would make balls out of reed flowers and put his feet inside them. When guests came, they would share them, and their pure discussions would be endless, with their refined spirit being overwhelming. In autumn and summer, he enjoyed watching the moon, sitting cross-legged in a large basin, floating on the pond, turning the basin himself, chanting and laughing until dawn, which he often did. Zen Master Jian Shao of Jiufeng once stayed as a guest under him. Jian Shao was frank and slovenly, doing nothing, and the Zen Master would often secretly laugh at him. One evening, as he was about to sleep, the Zen Master sent someone to call Jian Shao. Jian Shao reluctantly came with a frown. The Zen Master said, 'Such a beautiful moon, the world is in turmoil, how many people have the leisure to face it?' Jian Shao responded with 'Yes, yes.' Soon after, the Zen Master asked the attendant to heat something up. Jian Shao was hungry and thought it was yakushi (evening meal), but after a long wait, it turned out to be a cup of tangerine peel soup.

Zen Master Lingyuan said to me, 'There was a layman named Wu Dunfu, who was quick-witted and keen on studying the Way, considering himself to have seen much knowledge and to have a clear mind. He happened to read the biography of Deng Yin Feng and saw that he transformed by standing upside down, and his clothes also followed his body without falling off. He privately wondered, saying, 'His way of transforming is certainly unfathomable, but why did his clothes follow him as well?' So he asked Old Man Huitang. Huitang said, 'Your clothes are now hanging down to the ground, do you still doubt it?' Wu Dunfu said, 'There is nothing to doubt.' Huitang laughed and said, 'Since there is nothing to doubt,'

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則彼倒化。衣亦順體。何疑之有哉。敦夫言下了解。故其一時應機之辨。如雷如霆。開警昏蟄者多矣。

金剛經曰。爾時慧命須菩提白佛言。世尊。頗有眾生於未來世聞說是法生信心不。佛言。須菩提。彼非眾生。非不眾生。何以故。須菩提。眾生眾生者。如來說非眾生。是名眾生。此義深渺。從上聖賢語秘旨妙。學者多聽瑩。佛意卒不明。獨定林老人解曰。以慧命觀眾生。如第五大。如第六陰。如第七情。孰為眾生。以眾生觀眾生。然後妄見其為有。則眾生非慧命者之眾生。是眾生之眾生而已。眾生眾生者。即非眾生。然是乃所謂眾生也。則聞說是法。茍能悟本性相。何為不生信心。以慧命觀眾生。不見其為有。則云何度眾生耶。曰眾生有眾生。而眾生非有。慧命無眾生。而眾生非無。以是義故。度眾生。

大智禪師曰。此事不是一切名目。何以不以實語答耶。曰。若為雕琢得虛空為佛相㒵。若為說道虛空是青黃赤白。如維摩云。法無有比。無可喻故。法身無為。不墮諸數故。故曰。聖體無名不可說。如實理空門難湊喻。如太末蟲處處能泊。唯不能泊火焰之上。眾生亦爾。處處能緣。不能緣于般若之上。每見學者多誤領其意。謂眾生於般若不能參求耳。非也。此法非情識所到。故三祖大師曰。非思量處

【現代漢語翻譯】 現代漢語譯本：那麼這種顛倒就會轉化過來，衣服也會自然順著身體。還有什麼可懷疑的呢？敦夫聽了這些話立刻就理解了，所以他當時隨機應變的辯論，就像雷霆一樣，開啟和警醒了很多沉睡的人。

《金剛經》說：『這時，慧命須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）問佛說：世尊，將來世世代代，是否會有眾生聽到這部經，就生起信心呢？』佛說：『須菩提，他們既是眾生，又不是眾生。為什麼這樣說呢？須菩提，所謂的眾生，如來說不是眾生，只是名為眾生。』這個意義非常深遠，從古至今，聖賢的語言都包含著精妙的旨意，學習的人大多聽過就忘記了，最終不明白佛的意思。只有定林老人解釋說：用慧命（Prajna-life，智慧的生命）來看眾生，就像第五大（fifth great element，地、水、火、風之外的空）、第六陰（sixth skandha，色、受、想、行、識之外的末那識）、第七情（seventh emotion，喜、怒、哀、樂、愛、惡之外的末那識）一樣，哪裡有什麼眾生呢？用眾生來看眾生，然後才妄想地認為他們是存在的，那麼眾生就不是慧命的眾生，只是眾生自己的眾生罷了。所謂的眾生，就不是真正的眾生，但這才是所謂的眾生。』那麼聽到這部經，如果能夠領悟到本性的真相，為什麼不會生起信心呢？用慧命來看眾生，看不到他們的存在，那麼還說什麼度化眾生呢？（有人）說眾生有眾生，但眾生並非真實存在；慧命沒有眾生，但眾生並非不存在。因為這個道理，所以要度化眾生。

大智禪師說：『這件事不是任何名目可以概括的，為什麼不用實在的話來回答呢？』（有人）說：『如果能把虛空雕琢成佛像，又怎麼能說虛空是青黃赤白呢？』就像維摩詰（Vimalakirti，佛教在家菩薩的代表人物）所說：『佛法沒有可以比擬的，因為無法比喻。』法身是無為的，不屬於任何數字。所以說：『聖體的真理無法用語言表達，如實的空性之門難以找到合適的比喻。』就像太末蟲（Tamala insect）到處都能停留，唯獨不能停留在火焰之上。眾生也是這樣，到處都能攀緣，卻不能攀緣于般若（Prajna，智慧）之上。常常看到學習的人大多錯誤地理解了其中的意思，認為眾生不能在般若中參悟，不是這樣的。這種法不是情識所能達到的，所以三祖大師（Third Patriarch，禪宗三祖僧璨）說：『不是思量的地方。』

【English Translation】 English version: Then that inversion will be transformed, and the clothes will naturally conform to the body. What doubts are there? Dunfu understood immediately upon hearing these words, so his impromptu debates at that time were like thunder, awakening and alerting many who were dormant.

The Diamond Sutra says: 'At that time, the wise Subhuti (Subhuti, one of the Buddha's ten great disciples, known for understanding emptiness) asked the Buddha: World Honored One, will there be beings in future generations who, upon hearing this Dharma, will generate faith?' The Buddha said: 'Subhuti, they are both beings and not beings. Why is that? Subhuti, what is called beings, the Tathagata (another name for Buddha) says is not beings, it is merely called beings.' This meaning is very profound, and from ancient times to the present, the words of sages have contained subtle intentions. Learners mostly forget them after hearing them, and ultimately do not understand the Buddha's meaning. Only the old man of Dinglin explained it by saying: 'Looking at beings with Prajna-life (Prajna-life, the life of wisdom), it is like the fifth great element (fifth great element, space beyond earth, water, fire, and wind), the sixth skandha (sixth skandha, Manas-vijnana beyond form, sensation, perception, volition, and consciousness), the seventh emotion (seventh emotion, Manas-vijnana beyond joy, anger, sorrow, happiness, love, and hate). Where are there any beings? Looking at beings with beings, then one falsely believes that they exist. Then beings are not the beings of Prajna-life, but merely the beings of beings themselves. What is called beings is not truly beings, but that is what is called beings.' Then, upon hearing this Dharma, if one can realize the truth of one's nature, why would one not generate faith? Looking at beings with Prajna-life, one does not see their existence, so what is there to say about liberating beings?' (Someone) says that beings have beings, but beings are not truly existent; Prajna-life has no beings, but beings are not non-existent. Because of this principle, one must liberate beings.

The Great Wisdom Zen Master said: 'This matter cannot be encompassed by any name. Why not answer with truthful words?' (Someone) said: 'If one could carve emptiness into a Buddha image, how could one say that emptiness is blue, yellow, red, or white?' Just as Vimalakirti (Vimalakirti, a representative figure of Buddhist lay bodhisattvas) said: 'The Dharma has no comparison, because it cannot be likened.' The Dharmakaya (Dharmakaya, the body of the Dharma) is unconditioned and does not belong to any number. Therefore, it is said: 'The truth of the sacred body cannot be expressed in words, and the gate of true emptiness is difficult to find a suitable metaphor.' Just like the Tamala insect, which can land everywhere, but cannot land on flames. Beings are also like this, able to cling to everything, but unable to cling to Prajna (Prajna, wisdom). It is often seen that learners mostly misunderstand the meaning, thinking that beings cannot seek enlightenment in Prajna, but that is not the case. This Dharma cannot be reached by emotions and thoughts, so the Third Patriarch (Third Patriarch, Sengcan, the Third Patriarch of Zen) said: 'It is not a place for thinking.'

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。識情難測。

青龍道氤法師于金剛般若經深達妙旨。嘗造䟽䟽此經。精博淵微。窮法體相。諸師莫能望其藩垣。唐明皇亦留意經義。自注釋之。至是人先世罪業應墮惡道。以今世人輕賤故。先世罪業則為消滅處。不能自決其義。以問氳氤。對曰。佛力法力。三賢十聖亦不能測。陛下曩于般若聞薰不一。更沈注想。自發現行。明皇於是下筆不休。其天縱神悟之辯。一期應答。掃滯惑于言下。揭般若於現前。豈意思義解之徒可同日而語哉。

雲門大師有時顧視僧曰。鑒。僧擬對之。則曰。咦。後學錄其語為偈。曰顧鑒頌。德山圓明禪師。雲門之高弟也。刪去顧字。謂之抽顧頌。因作偈通之。又謂之抬箭商量。偈曰。相見不揚眉。君東我亦西。紅霞穿碧海。白日繞須彌。云庵亦有偈曰。雲門抽顧。自有來由。一點不到。休休休休。今禪者多漫汗之。問其意旨。則往往瞠目怒視。曰。此是道眼因緣也。不亦誤哉。又其室中語曰。盡大地是法身。枉作個佛法知見。如今見拄杖但喚作拄杖。見屋但喚作屋。而校證者易之曰。枉作個佛法中見。又曰。自小養一頭水牯牛。擬向溪東放。不免食他國王水草。擬向溪西放。不免食他國王水草。不如隨處納些子。他總不妨。今本乃曰。他總不見。如此之類甚眾。然此二字雖細

【現代漢語翻譯】 現代漢語譯本：識別情感難以預測。

青龍道氤法師（Yin Yun，唐代僧人）對《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra）的深奧旨意理解透徹。他曾經為此經作疏，精深廣博，窮盡了法的體相。其他法師都無法望其項背。唐明皇（712年-756年）也留意經義，親自注釋。當時有人前世罪業應該墮入惡道，因為今世被人輕賤，所以前世罪業得以消滅，但不能自己決斷其中的含義，便去問氤氳法師。氤氳法師回答說：『佛力法力，三賢十聖（佛教果位名）也不能測度。陛下過去對於般若（Prajna，智慧）的聞熏不專一，更加沉溺於註釋和想像，自己發現了現行的道理。』唐明皇於是下筆不停，他那天縱神悟的辯才，一次應答，就掃除了言語上的滯礙和疑惑，揭示了般若的真諦。難道是那些只憑意思和義理解經的人可以相提並論的嗎？

雲門大師（Yunmen，禪宗大師）有時看著僧人說：『鑒（Jian，審視）。』僧人剛要回答，他就說：『咦（Yi，表示驚訝或疑問的語氣詞）。』後人記錄了他的話，作了一首偈頌，叫做《顧鑒頌》。德山圓明禪師（Deshan Yuanming，禪宗大師），是雲門大師的高足弟子，刪去了『顧』字，稱之為《抽顧頌》。因此作偈來融會貫通，又稱之為『抬箭商量』。偈語說：『相見不揚眉，君東我亦西。紅霞穿碧海，白日繞須彌（Sumeru，山名）。』云庵（Yunan，禪宗大師）也有偈語說：『雲門抽顧，自有來由。一點不到，休休休休。』現在禪者大多漫不經心，問他們的意旨，則往往瞪眼怒視，說：『這是道眼因緣啊。』不是很錯誤嗎？

還有他的室內語說：『盡大地是法身（Dharmakāya，佛的法性之身），白白地生出佛法知見。如今見到拄杖就只叫拄杖，見到屋子就只叫屋子。』而校正者改成了：『白白地生出佛法中見。』又說：『從小養一頭水牯牛，想要放到溪東邊去放，免不了吃他國王的水草；想要放到溪西邊去放，免不了吃他國王的水草；不如隨處納些子，他總不妨。』現在的版本卻說：『他總不見。』如此之類甚多。然而這兩個字雖然細微

【English Translation】 English version: Emotional awareness is difficult to predict.

The Dharma Master Yin Yun of Qinglong Temple deeply understood the profound meaning of the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra). He once wrote a commentary on this sutra, which was profound and extensive, exhausting the essence and form of the Dharma. Other masters could not even hope to reach its boundaries. Emperor Ming of Tang (712-756 AD) also paid attention to the meaning of the sutra and annotated it himself. At that time, someone's past karma should have caused them to fall into the evil realms, but because they were despised in this life, their past karma was being eliminated. However, they could not decide on the meaning of this, so they asked Dharma Master Yin Yun. Yin Yun replied, 'The power of the Buddha and the power of the Dharma are beyond the comprehension of even the Three Sages and Ten Saints (Buddhist ranks). Your Majesty has not been consistent in your hearing and contemplation of Prajna (wisdom), and you are even more immersed in annotation and imagination, discovering the present truth yourself.' Emperor Ming then wrote without stopping. His divinely inspired eloquence, in one response, swept away the stagnation and doubts in language, revealing the truth of Prajna. How can those who only rely on meaning and interpretation be compared to him?

Master Yunmen (Zen Master) sometimes looked at the monks and said, 'Jian (examine).' As soon as the monk was about to answer, he would say, 'Yi (an interjection expressing surprise or doubt).' Later generations recorded his words and composed a verse called 'Looking and Examining Verse.' Zen Master Deshan Yuanming (Zen Master), a prominent disciple of Master Yunmen, deleted the word 'Looking' and called it 'Extracting Looking Verse.' Therefore, he composed a verse to integrate and understand it, also called 'Raising the Arrow for Discussion.' The verse says, 'Meeting without raising eyebrows, you go east and I go west. Red clouds pierce the blue sea, the white sun circles Sumeru (mountain name).' Yunan (Zen Master) also has a verse that says, 'Yunmen's extracting looking has its reasons. If you don't get the point, stop, stop, stop, stop.' Now, Zen practitioners are mostly careless. When asked about their meaning, they often stare angrily and say, 'This is the cause and condition of the Dharma eye.' Isn't that a mistake?

Furthermore, his words in the room say, 'The entire earth is the Dharmakāya (the body of the Buddha's Dharma nature), creating false views of Buddhist knowledge. Now, when you see a staff, just call it a staff; when you see a house, just call it a house.' But the collator changed it to: 'Creating false views in Buddhist knowledge.' He also said, 'Since childhood, I have raised a water buffalo. If I want to let it graze on the east side of the stream, it will inevitably eat the grass of the king's land; if I want to let it graze on the west side of the stream, it will inevitably eat the grass of the king's land; it is better to just let it graze wherever it is, it doesn't matter.' But the current version says, 'It doesn't see it at all.' There are many such examples. However, although these two words are subtle

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事。其失先德妙旨。不為不傷。當有知者耳。

英邵武臨終安坐。為門弟子說出家行腳之因竟。乃曰。吾即化。骨石可藏於普會塔。吾生平與大海眾居。死不忍與之離。非有他也。古之聖賢。莫不因叢林以折伏情見。成辦道果。今時衲子德薄垢重。志願衰劣。多生厭退。是大可憫笑也。師既化。眾終不忍。不得已投於水中。故泐潭今無復有英禪師塔。

舜老夫天資英特。飽叢林。初。自棲賢移居云居。授牒升座。白眾曳杖而去。暮年以身律眾尤謹嚴。嘗少不安。即白維那下涅槃堂。病癒即入方丈。惜其傷慈。有所開示。但曰。本自無事。從我何求。南禪師時已居積翠。聞之。謂侍者曰。老夫耄矣。何不有事令無事。無事令有事。是謂凈佛國土。成就眾生。

三祖大師作信心銘曰。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。毫釐有差。天地懸隔。故知古之得道者。莫不一切仍舊。有僧問永明和尚。眾生與佛既曰同體。何故苦樂有殊。答曰。諸佛悟達法性。皆了自心源。妄想不生。不失正念。我所心滅故。不受生死。即究竟常寂滅。以寂滅故。乃樂自歸。一切眾生迷於真性。不達本心。種種妄想。不得正念。故即憎愛。以憎愛故。心器破壞。即受生死。諸苦自現。欲知法要。守心第一。若一人不守真

【現代漢語翻譯】 現代漢語譯本：事情就是這樣。如果喪失了先輩聖賢的精妙旨意，不可能不受到損害。應該有明白這個道理的人吧。

英邵武禪師臨終時安詳地坐著，為門下弟子講述出家行腳的因緣，說完便說：『我就要圓寂了。骨灰可以安放在普會塔。我一生都與大眾僧侶居住在一起，死後也不忍心與他們分離，沒有其他原因。』古代的聖賢，沒有不是依靠叢林（僧眾聚集的寺院）來折服情慾和偏見，成就道業的。現在的僧人德行淺薄，業障深重，志願衰退，常常產生厭倦退縮之心，這真是可悲可笑啊。禪師圓寂后，僧眾始終不忍心，不得已將他的骨灰投入水中，所以泐潭現在沒有英禪師的塔了。

舜老夫天資聰穎，飽經叢林（指在各大寺院參學）。起初，從棲賢寺搬到云居寺，接受住持法牒升座說法，向大眾告別后拄著枴杖離去。晚年以身作則，遵守戒律，尤其嚴謹。曾經稍微感到不適，就告訴維那（寺院中的一種職務）要下涅槃堂（僧人臨終的地方）。病癒后就回到方丈室。可惜他吝惜慈悲，即使有所開示，也只是說：『本來就沒有什麼事，從我這裡尋求什麼呢？』南禪師當時已經住在積翠庵，聽到這件事後，對侍者說：『這位老禪師老糊塗了嗎？為什麼不設法讓有事變成沒事，讓沒事變成有事，這才叫做清凈佛土，成就眾生。』

三祖大師作《信心銘》說：『至道（最高的真理）並不難，只是害怕有所選擇。只要不憎恨也不愛戀，就能洞然明白。哪怕有絲毫的偏差，也會像天地一樣遙遠。』由此可知，古代得道的人，沒有不是一切都保持原樣的。有僧人問永明和尚：『眾生與佛既然說是同體，為什麼苦樂會有差別呢？』永明和尚回答說：『諸佛悟達法性，都明瞭自心的本源，妄想不生，不失去正念，我執和所執的心念都滅除了，所以不受生死輪迴，達到究竟的常寂滅。因為寂滅的緣故，所以安樂自在。一切眾生迷惑于真性，不明白本心，生起種種妄想，不能保持正念，所以就產生憎恨和愛戀。因為憎恨和愛戀的緣故，心識的容器被破壞，所以就承受生死輪迴，各種痛苦自然顯現。想要知道修法的要領，守護自心是第一位的。如果一個人不能守護真』

【English Translation】 English version: Such is the matter. If the subtle meaning of the former sages is lost, it is impossible not to be harmed. There should be those who understand this.

When Zen Master Ying Shaowu was about to pass away, he sat peacefully and told his disciples about the causes and conditions of leaving home and traveling. After finishing, he said, 'I am about to transform. My bones and ashes can be placed in the Puhui Pagoda. I have lived with the great assembly of monks all my life, and I cannot bear to leave them after death. There is no other reason.' The ancient sages all relied on the Sangha (monastic community) to subdue their emotions and opinions and accomplish the path. Nowadays, monks have thin virtue and heavy defilements, and their aspirations are weak and inferior. They often generate aversion and retreat, which is truly pitiful and laughable. After the Zen Master passed away, the monks could not bear it, and they had no choice but to throw his ashes into the water. Therefore, there is no longer a Zen Master Ying's pagoda in Letan.

Old Man Shun was naturally intelligent and well-versed in the Sangha (referring to studying in various monasteries). Initially, he moved from Qixian Temple to Yunju Temple, received the abbot's Dharma certificate, ascended the seat to preach, and bid farewell to the assembly before leaving with his staff. In his later years, he set an example by strictly observing the precepts. Once, feeling slightly unwell, he told the Vina (a monastic office) to go to the Nirvana Hall (the place where monks go when they are about to die). After recovering, he returned to the abbot's room. It was a pity that he was stingy with compassion. Even when he gave instructions, he only said, 'Originally, there is nothing to do. What are you seeking from me?' Zen Master Nan was already living in Jicui Nunnery at the time. Upon hearing this, he said to his attendant, 'Is this old Zen Master senile? Why not find a way to make something out of nothing, and make nothing out of something? This is called purifying the Buddha land and accomplishing sentient beings.'

The Third Patriarch wrote in the 'Inscription on Faith in Mind': 'The Great Way (the highest truth) is not difficult, but only avoids picking and choosing. Just do not hate or love, and you will be clearly enlightened. Even a slight difference will be as far apart as heaven and earth.' From this, we know that those who attained the Way in ancient times all kept everything as it was. A monk asked Yongming Abbot, 'Since sentient beings and Buddhas are said to be of the same essence, why are there differences in suffering and happiness?' Yongming Abbot replied, 'All Buddhas have awakened to the Dharma nature and understood the source of their own minds. Delusions do not arise, and they do not lose right mindfulness. The mind of self and what is grasped are extinguished, so they do not undergo birth and death, and they attain ultimate, constant Nirvana. Because of Nirvana, they are at ease and return to themselves. All sentient beings are deluded about their true nature and do not understand their original mind. They generate all kinds of delusions and cannot maintain right mindfulness, so they produce hatred and love. Because of hatred and love, the vessel of consciousness is broken, so they undergo birth and death, and all kinds of suffering naturally appear. If you want to know the essentials of practice, guarding the mind is the most important thing. If one cannot guard the true'

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心得成佛。無有是處。

悅禪師妙年奇逸。氣壓諸方。至雪竇。時壯歲與之辨論。雪竇常下之。每會茶。必令特榻于其中。以尊異之。於是悅首座之聲價照映東吳。及悅公出世。道大光耀。有蘭上座者。自雪竇法窟來。悅公勘詰之。大驚。且譽于眾。相從彌年而後去。前輩之推轂後進。其公如此。初。未嘗以雲門．臨濟二其心。今則不然。始以名位惑。卒以宗黨膠固。如里巷無知之俗。欲求古聖之道復興。不亦難哉。

舜老夫初自洞山如武昌行乞。先至一居士家。居士高行。為郡所敬。意所與奪。莫不從之。故諸方乞士至。必首謁之。舜老夫方年少。不知其飽參。頗易之。居士曰。老漢有一問。上人語相契則開䟽。如不契。即請卻。還新豐問。古鏡已磨時如何。對曰。照天照地。未磨時如何。曰。黑如漆。居士曰。卻請還山。舜即馳歸。舉似聰禪師。聰為代語。舜即趍問曰。古鏡未磨時如何。聦曰。此去漢陽不遠。磨后如何。曰。黃鶴樓前鸚鵡洲。舜于言下大悟。聰公機鋒不可觸。真雲門之孫。嘗自植松。口誦金剛經不輟。今洞山北嶺號金剛嶺。松皆參天。乃師手植也。筠守許公式以詩贈曰。語言全不滯。高躡祖師蹤。夜坐連雲石。春栽帶雨松鑒分。金殿燭。山答月樓鐘。有問西來意。虛堂對遠峰。

【現代漢語翻譯】 現代漢語譯本：認為通過意識上的理解就能成佛，這是不可能的。

悅禪師年輕時就才華橫溢，氣度壓倒四方。到雪竇寺時，正值壯年，與雪竇禪師辯論，雪竇禪師常常謙讓於他。每次聚會喝茶，必定為他特設座位，以示尊重和特別。因此，悅首座的名聲響徹東吳。等到悅禪師開山住持，佛法大放光彩。有位蘭上座，從雪竇禪師的法脈而來，悅禪師盤問他，非常驚訝，並且在眾人面前稱讚他。蘭上座跟隨悅禪師多年後才離開。前輩提拔後進，就像悅禪師這樣。起初，悅禪師不曾將雲門宗、臨濟宗區別對待。現在卻不是這樣了，開始被名位迷惑，最終被宗派所束縛，就像鄉里無知的俗人一樣。想要古聖之道復興，恐怕很難吧。

舜老夫最初從洞山到武昌行乞，先到一位居士家。這位居士品行高尚，為郡里所敬重，他的意見和決定，沒有人不聽從。所以各地的乞士來到這裡，必定先拜訪他。舜老夫當時還年輕，不知道他已經飽參，頗為輕視他。居士說：『老漢有一個問題，上人的回答如果與我相契合，我就打開佈施的登記簿，如果不契合，就請回吧，還去新豐問問。』問：『古鏡已經磨好時怎麼樣？』答：『照天照地。』問：『沒磨時怎麼樣？』答：『黑如漆。』居士說：『請回山吧。』舜老夫立刻跑回去，把這件事告訴聰禪師。聰禪師替他回答。舜老夫立刻去問：『古鏡沒磨時怎麼樣？』聰禪師說：『此去漢陽不遠。』問：『磨好后怎麼樣？』答：『黃鶴樓前鸚鵡洲。』舜老夫在言下大悟。聰禪師的機鋒不可觸碰，真是雲門宗的後代。曾經親自種松樹，口誦《金剛經》不停。現在洞山北嶺號稱金剛嶺，松樹都已參天，是禪師親手所植。筠守許公式寫詩贈送說：『語言全不滯，高躡祖師蹤。夜坐連雲石，春栽帶雨松鑒分。金殿燭。山答月樓鐘。有問西來意，虛堂對遠峰。』

【English Translation】 English version: To think that one can attain Buddhahood through intellectual understanding is impossible.

Zen Master Yue was exceptionally talented and spirited in his youth, surpassing all others. When he arrived at Xue Dou Monastery, he was in his prime and debated with Zen Master Xue Dou, who often deferred to him. Whenever there was a tea gathering, a special seat was always arranged for him to show respect and honor. As a result, the reputation of Chief Yue shone brightly throughout eastern Wu. When Zen Master Yue became an abbot and propagated the Dharma, it flourished greatly. There was a monk named Lan, who came from the lineage of Zen Master Xue Dou. Zen Master Yue questioned him and was greatly surprised, praising him before the assembly. Monk Lan followed Zen Master Yue for many years before leaving. This is how seniors should promote juniors, just like Zen Master Yue. Initially, Zen Master Yue did not differentiate between the Yunmen and Linji schools. But now it is different. He began to be deluded by fame and position, and eventually became rigidly bound by sectarianism, like ignorant villagers. To seek the revival of the ancient sages' path is probably very difficult.

Elder Shun initially went from Dongshan to Wuchang to beg for alms, first arriving at the home of a lay devotee. This devotee was of noble character and respected by the county; his opinions and decisions were always followed. Therefore, beggars from various places would first visit him. Elder Shun was young at the time and, unaware of the devotee's deep understanding, somewhat looked down on him. The devotee said, 'I have a question. If your answer aligns with my understanding, I will open the alms register. If not, please return and ask in Xinfeng.' He asked, 'What is it like when an ancient mirror has been polished?' Shun replied, 'It illuminates heaven and earth.' He asked, 'What is it like when it has not been polished?' Shun replied, 'It is as black as lacquer.' The devotee said, 'Please return to the mountain.' Shun immediately rushed back and told Zen Master Cong about it. Zen Master Cong provided an answer for him. Shun immediately went to ask, 'What is it like when an ancient mirror has not been polished?' Zen Master Cong said, 'Hanyang is not far from here.' He asked, 'What is it like after it has been polished?' Shun replied, 'Parrot Isle in front of Yellow Crane Tower.' Shun had a great awakening upon hearing these words. Zen Master Cong's sharp wit was untouchable, truly a descendant of the Yunmen school. He once planted pine trees himself, reciting the Diamond Sutra without ceasing. Today, the north ridge of Dongshan is called Diamond Ridge, and the pine trees have all reached the sky, planted by the master himself. Magistrate Xu of Jun wrote a poem to him, saying, 'His words are never stagnant, he treads in the footsteps of the patriarchs. He sits at night on a cloud-connecting stone, planting pines in spring with the rain. The mirror distinguishes the golden palace candle. The mountain answers the moonlit tower bell. If asked about the meaning of the patriarch's coming from the West, the empty hall faces the distant peaks.'

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南禪師久依泐潭澄禪師。澄已稱其悟解。使分座說法。南書記之名一時籍甚。及其至慈明席下。聞夜參。氣已奪矣。謀往諮詢。三至寢堂三不進。因慨然曰。大丈夫有疑不斷。欲何為乎。即入室。慈明呼左右使進榻且使坐。南公曰。某實有疑。愿投誠求決。惟大慈悲故。不惜法施。慈明笑曰。公已領眾行腳。名傳諸方。有未透處。可以商略。爾何必復入室耶。南公再三懇求不已。慈明曰。雲門三頓棒因緣。且道洞山當時實有吃棒分。無吃棒分。對曰。實有吃棒分。慈明曰。書記解識止此。老僧固可作汝師。即遣禮拜。南公平生所負至此伏膺。予嘗聞靈源禪師曰。昔晦堂老人親從積翠所聞。因同舊說並錄於此。

福州善侍者。慈明高弟。當時龍象數道吾真．楊歧會。然皆推服之。嘗至金鑾。真點胸自負親見慈明。天下莫有可意者。善與語。知其未徹。笑之。一日山行。真舉論鋒發。善取一瓦礫置石上。曰。若向者里下得一轉語。許你親見老師。真左右視。擬對之。善喝曰。佇思停機。識情未透。何曾夢見去。真大愧悚。且圖還霜華。慈明見來。曰。本色行腳人。必知時節。有什麼忙事。解夏未久。早已至此。對曰。被善兄毒心。終礙塞人。故復來見和尚。慈明曰。如何是佛法大意。對曰。無雲生嶺上。有月落

【現代漢語翻譯】 現代漢語譯本 南禪師（姓名不詳）長期跟隨泐潭澄禪師（姓名不詳）。澄禪師已經認可了他的悟解，讓他分座說法，南書記（姓名不詳）的名聲一時非常顯赫。等到他來到慈明禪師（石霜楚圓，986-1039）門下，聽了夜參，氣勢已經大減。他打算前去請教，三次到寢堂都沒能進去。於是感慨地說：『大丈夫有疑問卻不斷決，想要幹什麼呢？』隨即進入房間。慈明禪師叫侍者搬來坐榻讓他坐下。南禪師說：『我確實有疑問，希望坦誠求決，唯愿大慈悲，不吝惜法施。』慈明禪師笑著說：『您已經帶領大眾遊方，名聲傳遍各地，如果有什麼沒弄明白的地方，可以商量，您又何必非要進房間呢？』南禪師再三懇求不已。慈明禪師說：『雲門（雲門文偃，864-949）三頓棒的因緣，且說洞山（洞山良價，807-869）當時到底有吃棒的份，還是沒有吃棒的份？』南禪師回答說：『確實有吃棒的份。』慈明禪師說：『書記的理解認識就到此為止了，老僧我固然可以做你的老師。』隨即讓他禮拜。南禪師平生所負的才學，至此心悅誠服。我曾經聽靈源禪師（靈源惟清，1032-1083）說，過去晦堂老人（黃龍慧南，1002-1069）親自從積翠（地名）那裡聽聞，因此將舊說一同記錄在這裡。 福州善侍者（姓名不詳），是慈明禪師的高足，當時被龍象（比喻傑出人才）們如道吾真（姓名不詳）、楊歧會（楊歧方會，992-1049）等人所推服。他曾經到金鑾（地名），道吾真自負地認為自己親眼見過慈明禪師，天下沒有人能讓他滿意。善侍者與他交談，知道他還沒有徹悟，就嘲笑他。一天，在山中行走，道吾真發起辯論。善侍者拿起一塊瓦片放在石頭上，說：『如果能在這裡說出一句轉語，就承認你親眼見過老師。』道吾真左右觀看，想要回答。善侍者呵斥道：『佇立思考，停滯機鋒，識情沒有透徹，何曾夢見過？』道吾真非常慚愧恐懼，打算回到霜華（地名）。慈明禪師見到他來，說：『本色的行腳人，必定知道時節，有什麼著急的事情？解夏（佛教術語，指夏季安居結束）沒多久，就已經到這裡了。』道吾真回答說：『被善兄的毒心，始終阻礙著我，所以又來見和尚。』慈明禪師說：『如何是佛法大意？』道吾真回答說：『無雲生嶺上，有月落寒潭。』

【English Translation】 English version Zen Master Nan (name unknown) had long followed Zen Master Cheng of Letan (name unknown). Zen Master Cheng had already acknowledged his understanding and allowed him to share the Dharma from his own seat. The name of Secretary Nan (name unknown) became very famous for a time. When he came under the tutelage of Zen Master Ciming (Shishuang Chuyuan, 986-1039), his spirit was already diminished upon hearing the evening meditation. He planned to consult with him, but was unable to enter the abbot's room three times. Thereupon, he exclaimed with emotion, 'What is the use of a great man who does not resolve his doubts?' He then entered the room. Zen Master Ciming told the attendants to bring a seat and asked him to sit. Zen Master Nan said, 'I truly have doubts and wish to sincerely seek a resolution. I only hope for great compassion and that you will not begrudge the Dharma.' Zen Master Ciming smiled and said, 'You are already leading the masses on pilgrimage and your name is known everywhere. If there is something you have not penetrated, we can discuss it. Why must you enter the room?' Zen Master Nan repeatedly pleaded. Zen Master Ciming said, 'The story of Yunmen's (Yunmen Wenyan, 864-949) three blows, tell me, did Dongshan (Dongshan Liangjie, 807-869) actually deserve to be beaten or not?' Zen Master Nan replied, 'He certainly deserved to be beaten.' Zen Master Ciming said, 'Secretary's understanding stops here. This old monk can certainly be your teacher.' He then had him prostrate. Zen Master Nan submitted wholeheartedly to what he had previously relied on. I once heard Zen Master Lingyuan (Lingyuan Weiqing, 1032-1083) say that in the past, the Elder Huitang (Huanglong Huinan, 1002-1069) personally heard this from Jicui (place name), so I have recorded the old saying here together. Attendant Shan of Fuzhou (name unknown) was a senior disciple of Zen Master Ciming, and was admired by prominent figures such as Daowu Zhen (name unknown) and Yangqi Hui (Yangqi Fanghui, 992-1049). He once went to Jinluan (place name), where Daowu Zhen proudly claimed that he had personally seen Zen Master Ciming and that no one in the world could satisfy him. Attendant Shan spoke with him and knew that he had not yet attained complete enlightenment, so he laughed at him. One day, while walking in the mountains, Daowu Zhen initiated a debate. Attendant Shan picked up a piece of tile and placed it on a rock, saying, 'If you can utter a turning phrase here, I will acknowledge that you have personally seen the teacher.' Daowu Zhen looked around, intending to respond. Attendant Shan shouted, 'Standing still to think, stopping the opportunity, understanding and emotion have not penetrated, how could you have dreamed of it?' Daowu Zhen was very ashamed and frightened, and planned to return to Shuanghua (place name). Zen Master Ciming saw him coming and said, 'A true pilgrim knows the seasons. What is the urgent matter? It has not been long since the end of the summer retreat, and you have already arrived here.' Daowu Zhen replied, 'I am constantly obstructed by Brother Shan's poisonous mind, so I have come to see the Abbot again.' Zen Master Ciming said, 'What is the great meaning of the Buddha-dharma?' Daowu Zhen replied, 'No clouds rise above the ridge, the moon falls into the cold pool.'

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波心。慈明瞋目喝曰。頭白齒豁猶作此等見解。如何脫離生死。真不敢仰視。淚交頤。久之。進曰。不知如何是佛法大意。慈明曰。無雲生嶺上。有月落波心。真大悟于言下。真公爽氣逸出。機辯迅捷。叢林憚之。開法于翠嵓。嘗曰。天下佛法如一隻舡。大寧寬師兄坐頭。南褊頭在其中。可真把梢。去東也由我。去西也由我。善公尋還七閩。佯狂垢污。世莫有識之者。或聞晚住鳳林。

楊岐會禪師從慈明游最久。所至叢林。師必作寺主。慈明化去。托跡九峰。忽宜春移檄命居楊岐。時長老勤公驚曰。會監寺何曾參禪。萬一受之。恐失州郡之望。私憂之。會受請。即升座。機辨逸格。一眾為傾。下座。勤前握其手曰。且得個同參。曰。如何是同參底事。勤曰。楊歧牽犁。九峰拽把。曰。正當與么時。楊歧在前耶。九峰在前耶。勤擬議。會喝曰。將謂同參。卻不同參。自是道價重諸方。衲子過其門。莫不伏膺。嘗因雪示眾曰。楊歧乍住屋壁疏。滿床盡佈雪真珠。縮卻項。暗嗟吁。翻憶古人樹下居。其活計風味類如此。

仰山和尚。僧聞。尋常和尚示人多作圓相畫作字。意旨如何。山曰。此亦閑事。汝若會。不從外來。不會亦不失。吾今問汝。汝參禪學道。諸方老宿向汝身上指那個是汝佛性。語底是耶。默底是

【現代漢語翻譯】 現代漢語譯本 波心（水波的中心）。慈明（禪師名）怒目呵斥道：『頭髮都白了，牙齒也掉了，還抱著這樣的見解，如何能脫離生死輪迴？』 真（禪師名）慚愧得不敢抬頭，淚水沾濕了鬍鬚。過了很久，他問道：『不知什麼是佛法的大意？』 慈明說：『無雲生嶺上，有月落波心。』 真（禪師名）當即在言語下大悟。真公（禪師名）爽朗之氣逸出，機鋒辯論迅捷，叢林中人都敬畏他。他在翠嵓開法，曾說：『天下佛法如同一隻船，大寧寬師兄（禪師名）坐在船頭，南褊頭（禪師名）也在其中，可真（禪師名）掌握著舵。去東邊也由我，去西邊也由我。』 善公（禪師名）後來回到七閩，假裝瘋癲，弄得滿身污垢，世上沒有人認識他。有人聽說他晚年住在鳳林。 楊岐會禪師（禪師名）跟隨慈明（禪師名）遊學最久。每到一處叢林，禪師一定擔任寺主。慈明（禪師名）圓寂后，他隱居在九峰。後來宜春發文書命令他住持楊岐。當時長老勤公（禪師名）驚訝地說：『會監寺（禪師名）何曾參禪？萬一讓他擔任住持，恐怕會辜負州郡的期望。』 私下為此擔憂。會（禪師名）接受邀請后，立即升座說法，機鋒辯論超凡脫俗，聽眾都被他折服。下座后，勤（禪師名）上前握著他的手說：『總算有個同參了。』 會（禪師名）說：『什麼是同參的事？』 勤（禪師名）說：『楊岐（地名）牽犁，九峰（地名）拽把。』 會（禪師名）說：『正在這個時候，是楊岐（地名）在前呢，還是九峰（地名）在前呢？』 勤（禪師名）猶豫不決。會（禪師名）呵斥道：『還以為是同參，卻不是同參。』 從此他的道價在各處都受到重視，僧人經過他的門前，沒有不心悅誠服的。他曾經因為下雪而對大眾開示說：『楊岐（地名）剛住下，屋壁稀疏，滿床都鋪滿了雪白的珍珠。縮著脖子，暗自嘆息，反而想起古人住在樹下。』 他的生活情趣大概就是這樣。 仰山和尚（禪師名），有僧人問：『尋常和尚開示人們，大多畫圓相或者寫字，意旨是什麼？』 仰山（禪師名）說：『這也是閑事。你如果領會了，就不是從外面來的。不領會，也沒有什麼損失。我現在問你，你參禪學道，各處老宿指著你的身體，哪個是你的佛性？是說話的那個呢，還是沉默的那個呢？』

【English Translation】 English version Bo Xin (center of the wave). Ciming (Zen master's name) glared and shouted: 'With white hair and missing teeth, you still hold such views. How can you escape the cycle of birth and death?' Zhen (Zen master's name) was so ashamed that he dared not look up, tears wetting his beard. After a long time, he asked: 'I don't know what is the great meaning of the Buddha-dharma?' Ciming (Zen master's name) said: 'No clouds rise on the ridge, the moon falls into the heart of the wave.' Zhen (Zen master's name) immediately had a great enlightenment upon hearing these words. Zen Master Zhen's (Zen master's name) straightforward spirit burst forth, and his sharp wit and quick debate were feared by all in the monastic community. He opened the Dharma at Cuiyan, once saying: 'The Buddha-dharma of the world is like a single boat. Senior Brother Daning Kuan (Zen master's name) sits at the bow, and Nan Biantou (Zen master's name) is also on board. Kezhen (Zen master's name) holds the rudder. Whether we go east or west is up to me.' Later, Shan Gong (Zen master's name) returned to Qimin, feigning madness and covering himself in filth, unrecognized by the world. Some heard that he lived in Fenglin in his later years. Zen Master Yangqi Hui (Zen master's name) followed Ciming (Zen master's name) for the longest time. Wherever he went, the master would always serve as the temple administrator. After Ciming (Zen master's name) passed away, he lived in seclusion at Jiufeng. Suddenly, Yichun issued a decree ordering him to reside at Yangqi. At that time, Elder Qin Gong (Zen master's name) exclaimed in surprise: 'Superintendent Hui (Zen master's name) has never practiced Zen. If he were to accept the position, I fear it would disappoint the expectations of the prefecture.' He worried about it privately. Hui (Zen master's name) accepted the invitation and immediately ascended the seat to preach, his eloquence and debate surpassing all others, captivating the entire assembly. After descending from the seat, Qin (Zen master's name) stepped forward and grasped his hand, saying: 'Finally, I have a fellow practitioner.' Hui (Zen master's name) said: 'What is the matter of a fellow practitioner?' Qin (Zen master's name) said: 'Yangqi (place name) pulls the plow, Jiufeng (place name) pulls the handle.' Hui (Zen master's name) said: 'At this very moment, is Yangqi (place name) in front, or is Jiufeng (place name) in front?' Qin (Zen master's name) hesitated. Hui (Zen master's name) shouted: 'I thought we were fellow practitioners, but we are not.' From then on, his reputation for virtue was highly regarded everywhere, and monks who passed by his door could not help but be sincerely convinced. Once, because of the snow, he instructed the assembly, saying: 'Yangqi (place name) has just settled in, the walls of the house are sparse, and the entire bed is covered with snow-white pearls. Shrinking my neck, I sigh secretly, and instead recall the ancients living under trees.' His lifestyle and taste were generally like this. Zen Master Yangshan (Zen master's name), a monk asked: 'Usually, when masters instruct people, they often draw circles or write words. What is the meaning of this?' Yangshan (Zen master's name) said: 'These are also idle matters. If you understand, it does not come from outside. If you do not understand, there is no loss. I will ask you now, you practice Zen and study the Way, the old masters in various places point to your body, which one is your Buddha-nature? Is it the one who speaks, or the one who is silent?'

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耶。總是總不是耶。若認語底是。如盲摸著象耳．鼻．牙者。若認默底是耶。是無思無念。如摸象尾者。若取不語不默底是中道。如摸象背者。若道總是。如摸象四足者。若道總不是。拖本象落在空見。正當諸盲皆云見象。安知止於象上名邈差別耶。若汝透得六句。不要摸象最為第一。莫道如今鑒覺是。亦莫道不是。所以祖師曰。菩提本無是。亦無非菩提。更覓菩提處。終身累劫迷。又曰。本來無一物。何處有塵埃。其弟香嚴老亦曰。的的無兼帶。獨立何依賴。路逢達道人。莫將語默對。予嘗問僧。既不將語默對。何以對之。僧未及答。忽板鳴。予曰。謝子答話。

龍勝菩薩曰。若使先有生。後有老死者。不老死有生。生不有老死。若使有老死。而後有生者。是則為無因。不生有老死。以此偈觀眾生生死之際。如環上尋始末。無有是處。吾以是知古之得此意。于去住之間了不留礙者。特其不二於物耳。

維摩經曰。善來文殊師利。不來相而來。不見相而見。文殊師利言。如是居士。若來已。更不來。若去已。更不去。所以者何。來者無所從來。去者無所至。所可見者更不可見。起信論曰。若心有見。則有不見之相。心性離見。即是遍照法界義故。乃知心外無法。遍照義成。茍有去來相見。則遺正義也。如

【現代漢語翻譯】 現代漢語譯本 『是』。總是『是』，總不是『是』嗎？如果認為語言所表達的就是真相，就像盲人摸到大象的耳朵、鼻子、牙齒一樣，只知其一，不知其全。如果認為沉默就是真相嗎？那是無思無念，就像摸到大象尾巴的人一樣。如果認為不語不默才是中道，就像摸到大象背部的人一樣。如果說『總是』真相，就像摸到大象四條腿的人一樣。如果說『總不是』真相，那就把整頭大象都丟到空洞的見解里去了。當這些盲人都說自己見到了大象時，又怎能知道他們所說的與真正的大象之間存在著多麼大的差別呢？如果你能透徹理解這六句話的含義，那麼不去觸控大象才是最好的。不要說現在的鑑別覺知就是真相，也不要說它不是真相。所以禪宗祖師說：『菩提原本沒有『是』，也沒有『非菩提』。如果還要到別處去尋找菩提，那麼終身累劫都會迷惑。』又說：『本來就什麼都沒有，哪裡會有塵埃？』香嚴老禪師也說：『真真切切，沒有兼帶，獨立存在，不依賴任何事物。路上遇到得道之人，不要用語言或沉默來應對。』我曾經問僧人：『既然不用語言或沉默來應對，那用什麼來應對呢？』僧人還沒來得及回答，忽然響起了打板的聲音。我說：『謝謝你替我回答了。』

龍勝（Nagarjuna，印度佛教中觀派創始人）菩薩說：『如果先有生，後有老死，那麼不老死的時候就有生，生的時候就沒有老死。如果先有老死，後有生，那就是沒有原因，不生的時候就有老死。』用這首偈來觀察眾生的生死，就像在圓環上尋找起始和終結，是找不到的。我因此知道古代那些領悟了這個道理的人，在去和住之間沒有絲毫的阻礙，特別在於他們不把萬物看作是彼此對立的。』

《維摩詰經》（Vimalakirti Sutra）說：『善來，文殊師利（Manjusri，智慧的象徵），不是以『來』的相狀而來，不是以『見』的相狀而見。』文殊師利說：『是的，居士（指維摩詰，Vimalakirti）。如果已經來了，就不會再來；如果已經去了，就不會再去。為什麼呢？因為『來』沒有從哪裡來，『去』沒有到哪裡去。所能見到的，最終都不可見。』《起信論》（Awakening of Faith in the Mahayana）說：『如果心中有『見』，就會有『不見』的相狀。心性遠離『見』，就是遍照法界的意義。』由此可知心外無法，遍照的意義才能成立。如果執著于去來相見，那就遺失了真正的意義。』

【English Translation】 English version 『Yes.』 Is it always 『yes,』 or is it never 『yes』? If you think that what language expresses is the truth, it's like a blind person touching the elephant's ear, nose, or tusk, knowing only a part and not the whole. If you think that silence is the truth, that is without thought or念(nian, thought), like someone touching the elephant's tail. If you think that neither speaking nor being silent is the middle way, it's like touching the elephant's back. If you say it's always the truth, it's like touching the elephant's four legs. If you say it's never the truth, then you're throwing the whole elephant into empty views. When these blind people all say they have seen the elephant, how can they know how great the difference is between what they say and the real elephant? If you can thoroughly understand the meaning of these six sentences, then not touching the elephant is the best. Don't say that the current discernment and awareness is the truth, and don't say that it is not the truth. Therefore, the Zen patriarch said: 『菩提(Bodhi, enlightenment) originally has no 『is,』 nor is it 『non-菩提(Bodhi, enlightenment).』 If you still seek 菩提(Bodhi, enlightenment) elsewhere, then you will be confused for life and countless kalpas.』 He also said: 『Originally there is nothing at all, where can there be dust?』 Old Master 香嚴(Xiangyan, a Zen master) also said: 『Clearly and distinctly, without any additions, existing independently, not relying on anything. When you meet a person who has attained the Tao, do not respond with words or silence.』 I once asked a monk: 『Since you don't respond with words or silence, then how do you respond?』 Before the monk could answer, the sound of the board suddenly rang. I said: 『Thank you for answering for me.』

龍勝(Nagarjuna, founder of the Madhyamaka school of Indian Buddhism) Bodhisattva said: 『If there is birth first, and then old age and death, then when there is no old age and death, there is birth, and when there is birth, there is no old age and death. If there is old age and death first, and then birth, then there is no cause, and when there is no birth, there is old age and death.』 Use this verse to observe the 生死(shengsi, birth and death) of sentient beings, it's like looking for the beginning and end on a ring, which cannot be found. I therefore know that those in ancient times who understood this principle had no hindrance between going and staying, especially in that they did not regard all things as opposed to each other.』

The 《維摩詰經》(Vimalakirti Sutra) says: 『Welcome, 文殊師利(Manjusri, symbol of wisdom), not coming with the appearance of 『coming,』 not seeing with the appearance of 『seeing.』 文殊師利(Manjusri, symbol of wisdom) said: 『Yes, layman (referring to 維摩詰(Vimalakirti)). If you have already come, you will not come again; if you have already gone, you will not go again. Why? Because 『coming』 has nowhere to come from, and 『going』 has nowhere to go to. What can be seen will eventually be invisible.』 The 《起信論》(Awakening of Faith in the Mahayana) says: 『If there is 『seeing』 in the mind, there will be the appearance of 『not seeing.』 The nature of the mind is far from 『seeing,』 which is the meaning of universally illuminating the 法界(Dharma Realm).』 From this, it can be known that there is no 法(Dharma, law) outside the mind, and the meaning of universal illumination can be established. If you are attached to the appearance of coming and going, then you will lose the true meaning.』

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人言風性本動。是大不然。風本不動。能動諸物。若先有動。則失自體。不復更動。則知動者。乃所以明其未嘗動也。去來相見。亦復如是。

洞山聰禪師。韶之曲江人。見文殊應天真和尚。初游廬山。莫有知之者。時云居法席最盛。師作燈頭。聞僧眾談泗州僧伽近於楊州出現。有設問者曰。既是泗州大聖。為什麼向楊州出現。聰曰。君子愛財。取之有道。一眾大笑。有僧至蓮華峰祥庵主所。舉似之。祥公大驚曰。雲門兒孫猶在。中夜望雲居拜之。聰之名遂重叢林。祥公。奉先深禪師之嗣。知見甚高。氣壓諸方。嘗示眾曰。若是此事。最是急切。須是明取始得。若是明得。時中免被拘繫。便得隨處安閑。亦不要將心捺伏。須是自然合佗古轍去始得。才到學處分劑。便須露布個道理以為佛法。幾時得心地休歇去。上座。卻請與么相委好。臨終上堂。舉拄杖問眾曰。汝道古佛到這裡。為什麼不肯住。眾莫有對者。乃自曰。為佗途路不得力。復曰。作么生得力去。橫拄杖肩上曰。楖𣗖橫擔不顧人。卻入千峰萬峰去。言訖而化。嗟乎。今之學者。其識趣與前輩何其相遠耶。如祥公聞聰燈頭一語。知其為雲門兒孫。其後莫能逃其言。今雖對面終身論辯。莫辨邪正者有矣。其故何哉。以其臨死生之際。超然自得如此。則其平

生所養高妙可知。惜乎莫有嗣之者。師與西峰云豁禪師。兄弟也。

百丈山第二代法正禪師。大智之高弟。其先嚐誦涅槃經。不言姓名。時呼為涅槃和尚。住成法席。師功最多。使眾開田方說大義者。乃師也。黃檗．古靈諸大士皆推尊之。唐文人武翊黃撰其碑甚詳。柳公權書妙絕古今。而傳燈所載百丈惟政禪師。又繫於馬祖法嗣之列。誤矣。及觀正宗記。則有惟政．法正。然百丈第代可數。明教但皆見其名。不能辨而俱存也。今當以柳碑為正。

古佛偈曰。如人掘路土。私人造為像。愚人謂像生。智者言路土。后時官欲行。還將像填路。像本無生滅。路亦非新故。又偈曰。諸色心現時。如金銀隱起。金處異名生。與金無前後。故文殊師利言。此會諸善事。從本未曾為。一切法亦然。悉等於前際。所以正作時無作。以無作者故。當爲時不為。以無自性故。任從萬法縱橫。常等無生之際。乃知磁石決不吸鐵。無明不緣諸行。龐公臨終偈曰。空花落影。陽焰翻波。永明和尚嘆味其言曰。此為不墮有無之見。妙得無生之旨也。學者可深觀之。

大智度論曰。複次有人謂地為堅牢。心無形質。皆是虛妄。以是故。佛說心力為大行般若波羅蜜。故散此大地以為微塵。以地有色香味觸重故。自無所作。水少香故。

【現代漢語翻譯】 現代漢語譯本： （法正禪師）一生所修養的境界高妙深遠，可以想見。可惜的是沒有人能繼承他的事業。法正禪師與西峰云豁禪師是兄弟。

百丈山第二代法正禪師，是大智禪師的高足。他早年曾經誦讀《涅槃經》（一部重要的佛教經典），不透露姓名，當時人們稱他為涅槃和尚。他住在成法席（寺院），貢獻最大。是法正禪師使得僧眾開墾田地，才得以宣說佛法大義。黃檗（唐代禪師名）和古靈（唐代禪師名）等大德都非常推崇他。唐朝文人武翊黃為他撰寫了碑文，非常詳細。柳公權的書法精妙絕倫，古今罕見。然而《傳燈錄》所記載的百丈惟政禪師，又被列為馬祖（唐代禪師名）的法嗣，這是錯誤的。等到檢視《正宗記》時，發現有惟政和法正兩個人。然而百丈山的傳承世系是可以考證的，明教（僧人名）只是都見到了他們的名字，不能分辨清楚而都記載了下來。現在應當以柳碑的記載為準。

古佛偈語說：『如同有人挖掘道路的泥土，私人用它來製造佛像。愚蠢的人認為佛像是新生的，聰明的人則說它只是道路的泥土。後來官府想要修路，又將佛像填入道路。佛像本來就沒有生滅，道路也不是新的或舊的。』又有偈語說：『各種色法和心法顯現的時候，就像金礦中金銀時隱時現。在金礦中產生不同的名稱，但與金子的本體沒有先後之分。』所以文殊師利（佛教菩薩名）說：『這次法會上的各位善人，（所做的一切善事）從根本上來說，未曾真正做過，一切法也是如此，完全等同於最初的本際。』所以，正在做的時候就是沒有做，因為沒有作者的緣故；應當做的時候就是沒有做，因為沒有自性的緣故。任憑萬法縱橫變化，始終等同於無生的境界。』由此可知，磁石決不會主動吸引鐵，無明（佛教術語，指迷惑無知）不會主動緣起諸行。龐蘊（唐代居士名）臨終時的偈語說：『空中的花朵凋落，水中陽焰翻滾。』永明延壽（宋代僧人名）讚歎並品味他的話語說：『這是沒有落入有或無的見解，精妙地領悟了無生的旨意。』學者可以深入觀察。

《大智度論》（佛教論書名）說：『再次，有人認為地是堅固的，心沒有形狀和實質，這些都是虛妄的。因此，佛說心力是最大的，要修行般若波羅蜜（佛教術語，意為智慧到彼岸）。所以要將大地打散成微塵，因為地有色、香、味、觸、重等特性，自身無法產生任何作用。水缺少香味的緣故，（作用更小）。』

【English Translation】 English version: The height and subtlety of (Chan Master Fazheng's) cultivation can be imagined. It is a pity that there is no one to inherit his work. The master and Chan Master Yunhuo of Xifeng were brothers.

Chan Master Fazheng, the second generation of Baizhang Mountain, was a prominent disciple of Dazhi. He once recited the Nirvana Sutra (an important Buddhist scripture) without revealing his name, and was known as the Nirvana Monk at the time. He resided in Chengfa Temple, where he made the greatest contributions. It was Chan Master Fazheng who enabled the monks to cultivate the fields and then expound the great meaning of the Dharma. Great masters such as Huangbo (a Tang Dynasty Chan master) and Guling (a Tang Dynasty Chan master) all highly respected him. Wu Yihuang, a Tang Dynasty scholar, wrote his epitaph in great detail. Liu Gongquan's calligraphy was exquisite, unparalleled in ancient and modern times. However, the 'Transmission of the Lamp' records Chan Master Weizheng of Baizhang as a Dharma heir of Mazu (a Tang Dynasty Chan master), which is a mistake. Upon examining the 'Record of the Orthodox Lineage,' it was found that there were both Weizheng and Fazheng. However, the lineage of Baizhang Mountain can be verified. Mingjiao (a monk's name) only saw their names and could not distinguish them, so he recorded both. Now, the record in Liu's epitaph should be taken as correct.

An ancient Buddha's verse says: 'Like someone digging up earth from the road, and a private person using it to make an image. A foolish person says the image is newly born, a wise person says it is just earth from the road. Later, the government wants to build a road, and uses the image to fill the road. The image originally has no birth or death, and the road is neither new nor old.' Another verse says: 'When various forms and mental phenomena appear, it is like gold and silver appearing and disappearing in a gold mine. Different names arise in the gold mine, but there is no before or after with the essence of gold.' Therefore, Manjushri (a Buddhist bodhisattva) said: 'All the virtuous people in this assembly (all the good deeds done) have never truly been done from the root, and all dharmas are the same, completely equal to the original limit.' Therefore, when doing, it is not doing, because there is no doer; when one should do, it is not doing, because there is no self-nature. Let the myriad dharmas change freely, always equal to the state of no-birth.' From this, it can be known that a magnet will never actively attract iron, and ignorance (a Buddhist term, referring to delusion and ignorance) will not actively arise from the various actions. Layman Pang (a Tang Dynasty layman) said in his death verse: 'Empty flowers fall, mirages ripple.' Yongming Yanshou (a Song Dynasty monk) praised and savored his words, saying: 'This is not falling into the view of existence or non-existence, and subtly understanding the meaning of no-birth.' Scholars can deeply observe this.

The 'Great Perfection of Wisdom Sutra' (a Buddhist treatise) says: 'Furthermore, some people think that the earth is solid and that the mind has no form or substance, all of which are false. Therefore, the Buddha said that the power of the mind is the greatest, and one must practice Prajna Paramita (a Buddhist term, meaning wisdom to the other shore). Therefore, the earth should be broken into dust, because the earth has characteristics such as color, smell, taste, touch, and weight, and cannot produce any effect by itself. Because water lacks fragrance, (its effect is even smaller).'

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動作勝地。火少香味故。勢勝於水。風少色香味故。動作勝火。心無四事故。所為力大。又以心多煩惱。結使繫縛故。令心力少有漏。善心雖無煩惱。以心取諸法相故。其力亦少。二乘無漏心雖不取相。以智慧有量。及出無漏道時。六情隨俗分別取諸法相故。不盡心力。諸佛及大菩薩智慧無量無邊。常處禪定。於世間涅槃無所分別。諸法實相其實不異。但智有優劣。行般若波羅蜜者。究竟清凈。無所掛礙。一念中能散十方一切如恒河沙等三千大千國土．大地諸山微塵故。知其心有此大力。眾生妄隔而不自覺知。我願聞此法者。隨順禪定。而自修行。使稱覺體本來清凈。此非興役功用之難。第約之心耳。今家山遍十方。衣食可終老。人生可憂者。皆已免離。於此不以為意。則非揹負佛祖恩德乎。

景福順禪師。西蜀人。有遠識。為人勤渠。叢林後進皆母德之。得法于老黃龍。昔出蜀與圓通訥偕行。已而又與大覺璉游甚久。有贊其像者曰。與訥偕行。與璉偕處。得法于南。為南長子。然緣薄。所居皆遠方小剎。學者過其門莫能識。師亦超然自樂。視世境如飛埃過目。壽八十餘。坐脫于香城山。顏貌如生平。生與潘廷之善。將終。使人要延之敘別。延之至。而師去矣。其示眾多為偈。皆德言也。有偈曰。夏日人人把扇

【現代漢語翻譯】 現代漢語譯本：動作勝過地大。因為火缺少香味的緣故。勢能勝過水大。因為風缺少色香味的緣故。動作勝過火大。因為心沒有四種事故（地水火風）。所產生的力量巨大。又因為心有諸多煩惱，被結使（煩惱的束縛）所繫縛的緣故，使得心的力量減少，並且是有漏洞的。善心雖然沒有煩惱，但因為心執取諸法之相的緣故，它的力量也很小。二乘（聲聞、緣覺）的無漏心雖然不執取法相，但因為智慧有限量，以及在出離無漏道的時候，六根隨著世俗分別執取諸法之相的緣故，不能完全發揮心的力量。諸佛以及大菩薩智慧無量無邊，常處於禪定之中，對於世間和涅槃沒有分別，諸法的實相其實沒有差異，只是智慧有優劣之分。修行般若波羅蜜的人，能夠究竟清凈，沒有掛礙，在一念之中能夠散開十方一切如恒河沙數般的三千大千世界、大地諸山微塵，因此可知其心有如此巨大的力量。眾生虛妄地隔絕而不能自覺知。我希望聽聞此法的人，能夠隨順禪定，而自我修行，使得與覺悟之體的本來清凈相稱。這並非興建工程的艱難，只是約束自己的心罷了。如今家山遍佈十方，衣食可以終老，人生可以憂慮的事情，都已經免離。於此不以為意，豈不是揹負佛祖的恩德嗎？

景福順禪師，西蜀人。有遠見卓識，為人勤勉。叢林後進都以母親的德行來比喻他。得法于老黃龍（禪宗黃龍派的祖庭）。昔日出蜀與圓通訥（人名）一同前往，之後又與大覺璉（人名）交往甚久。有人讚頌他的畫像說：『與訥一同前往，與璉一同相處，得法于南方，是南方的長子。』然而因緣淺薄，所居住的地方都是偏遠的小寺廟，學者經過他的門前也不能認出他。禪師也超然自樂，視世間境遇如飛塵過眼。享年八十餘歲，在香城山坐化，顏貌如生前一般。生前與潘廷之（人名）交好，臨終時，派人邀請他來敘別。潘廷之到達時，禪師已經去世了。他留給眾人的偈語，都是有德之言。有偈語說：『夏日人人把扇』

【English Translation】 English version: Action surpasses earth. Because fire lacks fragrance. Potential surpasses water. Because wind lacks color, fragrance, and taste. Action surpasses fire. Because the mind is free from the four accidents (earth, water, fire, wind). The resulting power is immense. Moreover, because the mind has numerous afflictions, bound by the fetters of defilements, the mind's power is diminished and flawed. Although the good mind is free from afflictions, its power is also small because the mind grasps the characteristics of all dharmas. Although the non-outflow mind of the Two Vehicles (Śrāvakas and Pratyekabuddhas) does not grasp characteristics, its wisdom is limited, and when emerging from the non-outflow path, the six senses follow worldly distinctions and grasp the characteristics of all dharmas, thus not fully utilizing the mind's power. The wisdom of all Buddhas and great Bodhisattvas is immeasurable and boundless, constantly abiding in samadhi, without distinguishing between the world and nirvana. The true nature of all dharmas is actually not different, only the wisdom varies in superiority and inferiority. Those who practice Prajñāpāramitā (Perfection of Wisdom) can achieve ultimate purity, without any hindrance, and can scatter all the three thousand great thousand worlds and the dust of the great earth and mountains in the ten directions in a single thought, like the sands of the Ganges River. Therefore, it can be known that their minds possess such great power. Sentient beings falsely separate themselves and are not aware of it. I hope that those who hear this Dharma can follow samadhi and cultivate themselves, so as to be in accordance with the original purity of the awakened body. This is not the difficulty of undertaking construction projects, but merely restraining one's own mind. Now, the home mountain is spread throughout the ten directions, and food and clothing can last until old age. The things in life that can be worried about have already been avoided. If one does not take this to heart, wouldn't it be betraying the kindness of the Buddhas and ancestors?

Chan Master Jingfu Shun, a native of Western Shu. He had great foresight and was diligent. The later generations of the Sangha all compared him to the virtue of a mother. He obtained the Dharma from Old Huanglong (the ancestral temple of the Huanglong sect of Chan Buddhism). In the past, he left Shu with Yuantong Ne (person's name), and later associated with Dajue Lian (person's name) for a long time. Someone praised his portrait, saying: 'Traveling with Ne, associating with Lian, obtaining the Dharma from the South, he is the eldest son of the South.' However, his karmic connections were shallow, and he lived in remote small temples. Scholars passing by his door could not recognize him. The Chan Master also enjoyed himself in transcendence, viewing worldly circumstances as dust passing before his eyes. He lived to be over eighty years old and passed away in meditation on Xiangcheng Mountain, his face and appearance as if he were still alive. He was on good terms with Pan Tingzhi (person's name) during his lifetime. As he was dying, he sent someone to invite him to say goodbye. When Pan Tingzhi arrived, the Chan Master had already passed away. The verses he left for the assembly were all words of virtue. There is a verse that says: 'In summer, everyone holds a fan.'

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搖。冬來以炭滿爐燒。若能於此全知曉。塵劫無明當下消。又作趙州勘婆偈曰。趙州問路婆子。答云直與么去。皆云勘破老婆。婆子無你雪處。同道者相共舉。又作黃龍三關頌曰。長江雲散水滔滔。忽爾狂風浪便高。不識漁家玄妙意。偏於浪里飐風濤。又曰。南海波斯入大唐。有人別寶便商量。或時遇賤或時貴。日到西峰影漸長。又曰。黃龍老和尚。有個生緣語。山僧承嗣伊。今日為君舉。為君舉貓兒。偏解捉老鼠。

朱顯謨世英。昔官南昌。識云庵。未幾。移漕江。東以書來問佛法大旨。云庵答之曰。辱書以佛法為問。佛法至妙無二。但未至於妙。則㸦有長短。茍至於妙。則悟心之人如實知自心究竟。本來成佛。如實自在。如實安樂。如實解脫。如實清凈。而日用唯用自心。自心變化。把得便用。莫問是非。擬心思量。已不是也。不擬心。一一天真。一一明妙。一一如蓮華不著水。所以迷自心故作眾生。悟自心故成佛。而眾生即佛。佛即眾生。由迷悟故有彼此也。如今學者。多不信自心。不悟自心。不得自心明妙受用。不得自心安樂解脫。心外妄有禪道。妄立奇特。妄生取捨。縱修行。落外道．二乘禪寂斷見境界。云庵之言。蓋救一時之弊。然其旨要。曉然可以發人之昧昧。故私識之。

大本禪師被詔

【現代漢語翻譯】 現代漢語譯本 搖。冬天來了，把炭火裝滿爐子燒。如果能完全知曉這個道理，累積的塵世和無明當下就會消散。又作趙州勘婆偈說：趙州（地名，禪宗祖師趙州禪師）問路給一個老婦人，老婦人回答說：『一直這麼走下去。』人們都說勘破了老婆子，老婆子沒有讓你下雪的地方。同道的人一起討論這件事。又作黃龍三關頌說：長江的雲彩消散，江水滔滔。忽然狂風大作，波浪高漲。不認識漁家的玄妙之意，偏偏在波浪里搖動風帆。又說：南海的波斯人來到大唐（618年-907年），有人辨別寶物就進行商量。有時遇到賤的，有時遇到貴的，太陽到了西邊的山峰，影子漸漸拉長。又說：黃龍老和尚，有個與生俱來的話語。山僧繼承了他的衣缽，今天為你們舉出來。為你們舉出貓兒，特別會捉老鼠。 朱顯謨世英，以前在南昌做官，認識了云庵（人名，禪宗僧人）。沒過多久，調到漕江，寫信來詢問佛法的大旨。云庵回答他說：『承蒙您來信詢問佛法，佛法至妙，沒有兩樣。但沒有達到至妙的境界，就會有長短的分別。如果達到了至妙的境界，那麼領悟心性的人就能如實地知道自己的心究竟是本來成佛的，如實地自在，如實地安樂，如實地解脫，如實地清凈。而且每天都在運用自己的心，自己的心在變化，把握住了就用，不要問是非。如果想要用心思量，就已經不是了。不擬心，每一天都是天真，每一天都是明妙，每一天都像蓮花一樣不沾水。所以迷惑于自己的心，才成為眾生；領悟了自己的心，才成佛。而眾生就是佛，佛就是眾生，因為迷惑和領悟，所以才有了彼此的分別。如今的學佛之人，大多不相信自己的心，不領悟自己的心，得不到自己心性的明妙受用，得不到自己心性的安樂解脫，在心外妄想有禪道，妄想建立奇特之法，妄想產生取捨之心。即使修行，也會落入外道、二乘禪寂斷見的境界。』云庵的這些話，是爲了救一時之弊病，然而其中的旨要，明白地可以啓發人的愚昧，所以私下記錄下來。 大本禪師被皇帝詔見。

【English Translation】 English version Shaking. When winter comes, fill the stove with charcoal and burn it. If you can fully understand this principle, the accumulated worldly dust and ignorance will instantly dissipate. Also composed the Gatha of Zhao Zhou's (place name, Zen master Zhao Zhou) Examination of the Old Woman, saying: Zhao Zhou asked a road from an old woman, and the old woman replied: 'Just go straight like this.' People all said that they had seen through the old woman, and the old woman had no place for you to snow. Fellow practitioners discuss this matter together. Also composed the Three Barriers Ode of Huang Long, saying: The clouds over the Yangtze River dissipate, and the river water is滔滔 (tāo tāo, surging). Suddenly, a strong wind rises, and the waves surge high. Not recognizing the profound meaning of the fisherman's family, they stubbornly shake the sails in the waves. Also saying: A Persian from the South China Sea came to the Tang Dynasty (618-907 AD), and someone who could distinguish treasures would negotiate. Sometimes they encounter cheap ones, sometimes they encounter expensive ones, and when the sun reaches the western peak, the shadows gradually lengthen. Also saying: The old monk Huang Long has an innate saying. This mountain monk inherited his mantle and raises it for you today. Raising the cat for you, it is especially good at catching mice. Zhu Xianmo Shiying, formerly an official in Nanchang, knew Yun'an (person's name, Zen monk). Not long after, he was transferred to Caojiang and wrote a letter to inquire about the great principles of Buddhism. Yun'an replied to him: 'I am honored to receive your letter inquiring about Buddhism. Buddhism is supremely subtle and not twofold. But if it has not reached the realm of supreme subtlety, then there will be distinctions of length and shortness. If it has reached the realm of supreme subtlety, then the person who has awakened to the mind can truly know that his own mind is ultimately originally a Buddha, truly free, truly at peace, truly liberated, and truly pure. And every day he uses his own mind, and his own mind is changing. If he grasps it, he uses it, and does not ask about right and wrong. If he tries to use his mind to think, then it is already not it. Not intending to use the mind, every day is innocent, every day is bright and subtle, every day is like a lotus flower that does not touch the water. Therefore, being deluded by one's own mind, one becomes a sentient being; awakening to one's own mind, one becomes a Buddha. And sentient beings are Buddhas, and Buddhas are sentient beings, and because of delusion and awakening, there are distinctions of self and other. Nowadays, most Buddhist practitioners do not believe in their own minds, do not awaken to their own minds, do not obtain the bright and subtle enjoyment of their own minds, and do not obtain the peace and liberation of their own minds. They falsely imagine that there is Zen practice outside of the mind, falsely establish extraordinary methods, and falsely generate thoughts of acceptance and rejection. Even if they practice, they will fall into the realms of external paths, two vehicles, Zen stillness, and nihilistic views.' These words of Yun'an were to remedy the ills of the time, but the main points of them can clearly enlighten people's ignorance, so I privately recorded them. Zen Master Da Ben was summoned by the emperor.

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住大相國寺慧林禪院。將引對。有司使習儀累日。神宗皇帝御便殿見之。師既見。但山呼。即趍登殿賜坐。即就榻槃足作加趺。侍衛驚相顧。師自如也。賜茶至。舉盞長吸。又蕩撼之。上問。受業何寺。對曰。承天永安。蓋蘇州承天寺永安院耳。上大喜。語論甚久。既辭退。目送之。謂左右曰。真福僧也。侍者問。和尚見官家如何。對曰。喫茶相問耳。其天資粹美。吐辭簡徑。真超然可仰。

𣵠州克符道者。見臨濟。機辯逸格。以宗門有四料簡定佛祖旨要。作偈發明之。曰。奪人不奪境。緣自帶誵訛。擬欲求玄旨。思量反責么。驪珠光燦爛。蟾桂影婆娑。覿體無差㸦。還應滯網羅。奪境不奪人。尋言何處真。問禪禪是妄。究理理非親。日照寒光淡。山遙翠色新。直饒玄會得。也是眼中塵。人境兩俱奪。從來正令行。不論佛與祖。那說聖凡情。擬犯吹毛劍。還如值木盲。進前求妙會。特地斬精靈。人境俱不奪。思量意不偏。主賓言不異。問答理俱全。踏破澄潭月。穿開碧落天。不能明妙用。淪溺在無緣。洞山悟本禪師作五位君臣標準綱要。又自作偈。繫於其下曰。正中偏。三更初夜月明前。莫怪相逢不相識。隱隱猶懷昔日嫌。偏中正。失曉老婆逢古鏡。分明覿面更無他。休更迷頭猶認影。正中來。無中有路出塵埃

【現代漢語翻譯】 現代漢語譯本： 住在(大相國寺)（位於今河南省開封市）的(慧林禪院)。將要被引見給皇帝。(有司)（官吏）讓其練習禮儀好幾天。(神宗皇帝)（宋神宗，1048年-1085年，1067年-1085年在位）在便殿召見了他。禪師見到皇帝后，只是行了山呼之禮，然後快步登上殿，皇帝賜座，他就直接在榻上盤腿而坐。侍衛們驚訝地互相看著，禪師卻很自然。皇帝賜茶，他拿起茶盞長長地吸了一口，又搖晃著茶盞。皇帝問：『你在哪個寺廟出家？』回答說：『(承天永安)。』指的是(蘇州承天寺永安院)。皇帝非常高興，和他談論了很久。禪師告辭退出后，皇帝目送著他，對左右的人說：『真是個有福氣的僧人。』侍者問：『和尚您看官家（皇帝）怎麼樣？』回答說：『喝茶聊天而已。』他天資純美，說話簡潔明瞭，真是超然令人敬仰。 (𣵠州)（今安徽省滁州市）(克符)道者，拜見(臨濟)（唐代禪師，？-867年）。他機智善辯，才華橫溢。用宗門的四料簡來確定佛祖的旨要，並作偈語來闡明：『奪人不奪境，緣自帶誵訛。擬欲求玄旨，思量反責么。驪珠光燦爛，蟾桂影婆娑。覿體無差㸦，還應滯網羅。』意思是：只破除人的迷惑，而不破除外境的迷惑，是因為因緣本身就帶有差錯。如果想要尋求玄妙的旨意，思量反而會受到責備。驪珠光彩燦爛，月宮中的桂樹影子婆娑。明明整體沒有差別，卻仍然滯留在羅網之中。 『奪境不奪人，尋言何處真。問禪禪是妄，究理理非親。日照寒光淡，山遙翠色新。直饒玄會得，也是眼中塵。』意思是：只破除外境的迷惑，而不破除人的迷惑，那麼尋求言語的真實之處在哪裡呢？問禪，禪就是虛妄的；探究道理，道理並不親切。陽光照耀下，寒光淡淡的；遙遠的山，翠色清新。即使玄妙地領會了，也是眼中的塵埃。 『人境兩俱奪，從來正令行。不論佛與祖，那說聖凡情。擬犯吹毛劍，還如值木盲。進前求妙會，特地斬精靈。』意思是：人和外境都破除，向來正令通行。不論是佛還是祖，哪裡還說聖人和凡人的情呢？想要觸犯吹毛劍，還不如遇到木頭的盲人。向前尋求妙會，特地斬斷精靈。 『人境俱不奪，思量意不偏。主賓言不異，問答理俱全。踏破澄潭月，穿開碧落天。不能明妙用，淪溺在無緣。』意思是：人和外境都不破除，思量意念沒有偏差。主和賓的言語沒有差異，問答的道理都很齊全。踏破清澈潭水中的月亮，穿開碧藍的天空。不能明白妙用，就會沉溺在無緣之中。 (洞山)（唐代禪僧，807年-869年）(悟本禪師)（洞山良價，807年-869年）作五位君臣標準綱要，又自己作偈語，繫於其下說：『正中偏，三更初夜月明前。莫怪相逢不相識，隱隱猶懷昔日嫌。』意思是：正中偏，三更半夜月亮升起之前。不要奇怪相逢卻不相識，隱隱約約還懷有昔日的嫌隙。 『偏中正，失曉老婆逢古鏡。分明覿面更無他，休更迷頭猶認影。』意思是：偏中正，天亮時分迷路的老婆婆遇到了古鏡。分明面對面再沒有其他，不要再迷惑于頭顱而仍然認作是影子。 『正中來，無中有路出塵埃』意思是：從正中來，從無中開闢出一條道路，脫離塵埃。

【English Translation】 English version: He lived in Huilin Chan Monastery of Great Xiangguo Temple (in present-day Kaifeng, Henan Province). He was about to be presented to the emperor. The officials made him practice etiquette for several days. Emperor Shenzong (Song Shenzong, 1048-1085, reigned 1067-1085) summoned him in the side hall. When the Chan master saw the emperor, he only performed the mountain-shouting salute, and then quickly ascended the hall. The emperor granted him a seat, and he sat cross-legged directly on the couch. The guards looked at each other in surprise, but the Chan master was natural. Tea was offered, and he took a long sip from the cup, then shook it. The emperor asked, 'Which temple did you ordain at?' He replied, 'Chengtian Yong'an.' This referred to Yong'an Courtyard of Chengtian Temple in Suzhou. The emperor was very pleased and talked with him for a long time. After the Chan master took his leave, the emperor watched him go and said to those around him, 'Truly a blessed monk.' An attendant asked, 'How did you find the emperor, Master?' He replied, 'Just drinking tea and chatting.' His natural talent was pure and beautiful, and his words were simple and direct. He was truly transcendent and admirable. The Daoist Kofu (of Chu Prefecture) (present-day Chuzhou, Anhui Province) saw Linji (Chan master of the Tang Dynasty, ?-867). He was quick-witted and exceptionally talented. He used the four distinctions of the Zen school to determine the essential meaning of the Buddha and patriarchs, and composed a verse to explain it: 'Seizing the person but not the environment, the causes inherently carry error. If you intend to seek the profound meaning, thinking will instead be blamed. The bright pearl is brilliantly radiant, the shadows of the toad and cassia dance. Directly perceiving the body without difference, you should still be stuck in the net.' This means: Only breaking through the delusion of people, but not breaking through the delusion of the external environment, is because the cause itself carries errors. If you want to seek the profound meaning, thinking will instead be blamed. The bright pearl is brilliantly radiant, and the shadows of the cassia tree in the moon palace dance. Clearly, the whole body has no difference, but you are still stuck in the net. 'Seizing the environment but not the person, where is the truth in seeking words? Asking about Chan is delusion, investigating principles is not intimate. The sun shines with faint cold light, the distant mountains are fresh with green color. Even if you profoundly understand, it is still dust in the eyes.' This means: Only breaking through the delusion of the external environment, but not breaking through the delusion of people, then where is the truth in seeking words? Asking about Chan, Chan is delusion; investigating principles, principles are not intimate. Under the sunlight, the cold light is faint; the distant mountains are fresh with green color. Even if you profoundly understand, it is still dust in the eyes. 'Seizing both person and environment, the correct decree has always been in effect. Regardless of Buddha or patriarch, how can one speak of the feelings of saints and mortals? Intending to offend the hair-splitting sword, it is like encountering a blind man of wood. Advancing to seek the wonderful meeting, one specially cuts off the spirits.' This means: Both people and the external environment are broken through, and the correct decree has always been in effect. Regardless of Buddha or patriarch, how can one speak of the feelings of saints and mortals? Wanting to offend the hair-splitting sword is like encountering a blind man of wood. Advancing to seek the wonderful meeting, one specially cuts off the spirits. 'Neither seizing person nor environment, thinking is not biased. The words of host and guest are not different, and the principles of questions and answers are complete. Trampling on the moon in the clear pool, piercing through the blue sky. Unable to understand the wonderful function, one drowns in the causeless.' This means: Neither people nor the external environment are broken through, and thinking is not biased. The words of host and guest are not different, and the principles of questions and answers are complete. Trampling on the moon in the clear pool, piercing through the blue sky. Unable to understand the wonderful function, one will drown in the causeless. Chan Master Wuben (Liangjie of Dongshan) (Chan monk of the Tang Dynasty, 807-869) of Dongshan (807-869) made the standard outline of the five ranks of lord and minister, and also composed a verse himself, attached below it, saying: 'The partial within the correct, before the bright moon of the first watch of the third night. Don't be surprised if we meet but don't recognize each other, faintly still harboring the old suspicion.' This means: The partial within the correct, before the bright moon rises in the first watch of the third night. Don't be surprised if we meet but don't recognize each other, faintly still harboring the old suspicion. 'The correct within the partial, an old woman who lost her way at dawn meets an ancient mirror. Clearly face to face, there is nothing else, stop being confused by the head and still recognizing the shadow.' This means: The correct within the partial, an old woman who lost her way at dawn meets an ancient mirror. Clearly face to face, there is nothing else, stop being confused by the head and still recognizing the shadow. 'Coming from the correct, a road emerges from the non-existent, escaping the dust.' This means: Coming from the correct, a road emerges from the non-existent, escaping the dust.

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。但能莫觸當今諱。也勝前朝斷舌才。偏中至。兩刃交鋒不須避。好手還同火里蓮。宛然自有沖天氣。兼中到。不落有無誰敢和。人人盡欲出常流。摺合還歸炭里坐。臨濟．洞上二宗相須發揮大法。而是偈語。世俗傳寫多更易之。以徇其私。失先德之意。予竊惜之。今錄古本於此。正諸傳之誤。

報本元禪師孤硬。風度甚高。威儀端重。危坐終日。南禪師之門弟子。能軌跡其行藏者。唯師而已。師初開法。法嗣書至。南公視其名。曰。吾偶忘此僧。謂專使曰。書未欲開。可令親來見老僧。專使反命。師即日包腰而來。至豫章。聞南公化去。因留嘆息。適晦堂老人出城相會。與語奇之。恨老師不及見耳。師道化東吳。人歸之者如雲。嘗自乞食。舟載而還。夜有盜舟人絕叫。白刃交錯於前。師安坐自若。徐曰。所有盡以奉施。人命不可害也。盜既去。達旦。人來視舟。意師死矣。而㒵和神凝如他日。其臨生死禍福。能脫然無累如此。

延慶洪準禪師。桂林人。從南禪師游有年。天資純至。未嘗忤物。聞人之善如出諸己。喜氣津津生眉宇間。聞人之惡。必合掌扣空若追悔者。見者莫不笑之。而其真誠如此。終始一如。暮年不領院事。寓跡于寒溪寺。壽已逾八十矣。平生日夕無佗營為。眠食之餘。唯吟梵音贊觀世

【現代漢語翻譯】 現代漢語譯本：但能不觸犯當今的禁忌，也勝過前朝那些被割掉舌頭的辯才之士。偏中至，兩刃交鋒時不必躲避，好手就像火中的蓮花一樣，自然而然地具有沖天的氣概。兼中到，不落入有無的任何一邊，誰敢與他相和？人人都想超出常人的行列，最終卻還是要折返回到炭堆里坐著。臨濟宗、洞上宗這兩大宗派需要互相配合，發揚大法。這些偈語，世俗之人傳抄時多有更改，以迎合自己的私慾，失去了先德的本意。我私下裡感到惋惜，現在將古本記錄在此，以糾正各種流傳中的錯誤。

報本元禪師孤傲剛直，風度非常高尚，威儀端莊穩重，整天端坐不動。他是南禪師的門下弟子，能夠追隨他行蹤的，只有元禪師一人而已。元禪師最初開壇說法時，法嗣的信函送到。南禪師看到他的名字，說：『我偶然忘記了這位僧人。』於是對送信的使者說：『信先不要打開，可以讓他親自來見老僧。』使者回去稟告后，元禪師當天就束緊衣帶趕來。到了豫章，聽說南禪師已經圓寂，於是嘆息不已。恰好晦堂老人出城相會，與他交談後覺得他非常奇特，遺憾沒有見到老師。元禪師在東吳弘揚佛法，歸附他的人多如雲。他曾經親自乞食，用船載著食物回來。夜裡有盜賊搶劫船隻，船上的人驚叫不已，白色的刀光在眼前交錯。元禪師卻安然端坐，慢慢地說：『所有的東西都全部奉獻給你們，人命是不可傷害的。』盜賊離開后，直到天亮，人們來看船，以為元禪師已經死了，但他神色平和，精神凝聚，和往常一樣。他面對生死禍福，能夠如此超脫，沒有絲毫牽累。

延慶洪準禪師，是桂林人，跟隨南禪師多年。他天性純樸真誠，從未與人發生衝突。聽到別人做好事，就像是自己做的一樣高興，喜悅之情洋溢在眉宇之間。聽到別人做了壞事，必定合掌向天空叩拜，好像在追悔一樣。看到他的人沒有不笑他的，但他就是如此真誠，始終如一。晚年不再管理寺院事務，隱居在寒溪寺。壽命已經超過八十歲了。他平時從早到晚沒有其他的營求作為，除了睡覺吃飯之外，只是吟唱梵音，讚美觀世音（Avalokiteśvara，佛教菩薩，象徵慈悲）。

【English Translation】 English version: To be able to avoid touching upon the current taboos is better than the silenced orators of the previous dynasty. Reaching the 'biased center', one need not evade the clash of blades; a master is like a lotus in fire, naturally possessing a soaring spirit. Arriving at the 'combined center', not falling into either existence or non-existence, who dares to harmonize with him? Everyone desires to transcend the ordinary, yet ultimately they must return to sit in the charcoal pile. The Linji (Rinzai) and Caodong (Sōtō) schools need to cooperate and develop the great Dharma. These verses are often altered by worldly people in their transcriptions to cater to their own desires, losing the original intent of the former sages. I privately lament this, and now record the ancient version here to correct the errors in various transmissions.

Chan Master Baoben Yuan was solitary and unyielding, with an exceedingly noble demeanor and dignified deportment, sitting upright all day long. He was a disciple of Chan Master Nan, and the only one who could trace his footsteps was Master Yuan. When Master Yuan first began to preach the Dharma, the letters from his Dharma heirs arrived. Chan Master Nan, upon seeing his name, said, 'I had accidentally forgotten this monk.' He then said to the messenger, 'Do not open the letter yet; have him come to see this old monk in person.' The messenger returned with the message, and Master Yuan immediately tightened his belt and came. Upon arriving in Yuzhang, he heard that Chan Master Nan had passed away, and sighed deeply. It happened that Elder Huitang came out of the city to meet him, and after speaking with him, found him to be extraordinary, regretting that he had not met the teacher. Master Yuan propagated the Dharma in Dongwu, and the people who turned to him were as numerous as clouds. He once begged for food himself, carrying it back by boat. At night, robbers attacked the boat, and the people on board screamed in terror, with white blades flashing before them. Master Yuan sat calmly and slowly said, 'All that I have, I offer to you; human life must not be harmed.' After the robbers left, people came to check the boat at dawn, thinking that Master Yuan was dead, but his countenance was peaceful and his spirit collected, as usual. He was able to be so detached and unburdened in the face of life, death, fortune, and misfortune.

Chan Master Hongzhun of Yanqing, a native of Guilin, followed Chan Master Nan for many years. He was pure and sincere by nature, and never clashed with anyone. Hearing of others' good deeds, he rejoiced as if they were his own, and his joy was evident in his eyebrows. Hearing of others' misdeeds, he would surely clasp his hands and bow to the sky as if in repentance. Those who saw him could not help but laugh, but he was so sincere, consistent from beginning to end. In his later years, he no longer managed the affairs of the monastery, but lived in seclusion at Hanxi Temple. He was over eighty years old. He had no other pursuits from morning till night, except for sleeping and eating, and only chanted Sanskrit hymns, praising Avalokiteśvara (a Buddhist bodhisattva, symbolizing compassion).

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音而已。臨終時。門人弟子皆赴檀越飯。唯一僕伕在。師攜磬坐土地祠前。誦孔雀經一遍告別。即安坐瞑目。三日不傾。鄉民來觀者堵立。師忽開目見笑。使坐于地。有頃。門弟子還。師呼立其右。握手如炊熟。久寂然。視之去矣。神色不變。頰紅如生。道俗塑其像龕之。予嘗過其廬拜瞻。嘆其平生多潛行密用。不妄求知於世。至於死生之際。乃能超然如是。真大丈夫也。八地菩薩證無生法忍。觀一切法如虛空性。猶是漸證無心。至十地中尚有二愚。入等覺已。則一分無明未盡。猶如微煙。尚能懺悔。準之梵贊。其亦自治者歟。

南禪師居積翠時。一夕燕坐。光屬屋廬。誡侍者勿言于外。嵩明教既化。火浴之。頂骨．眼睛．齒舌．耳毫．男根．數珠皆不壞。如世尊言。比丘生身不壞。發無垢智光者。善根功德之力。如來知見之力。故行住坐臥須內外清凈。彼二大老乃今耳目所接。非異世也。而獨爾殊勝者。非平生踐履之明驗歟。予嘗作二偈曰。如來功德力。內外悉清凈。念起勿隨之。自然心無病。形與佛祖等。道致人天護。戒凈福人天。心空同佛祖。

予嘗與數僧謁云峰悅禪師塔。拜起。拊之曰。生耶。死耶。久之。自答曰。不可推倒塔子去也。旁僧曰。今日時節正類道吾因緣。因作偈示之曰。不知即問

【現代漢語翻譯】 現代漢語譯本： 只是聲音罷了。臨終時，門人弟子都去參加檀越（Dān Yuè，施主）的齋飯，只有一位僕人在。禪師攜帶磬，坐在土地祠前，誦讀《孔雀經》一遍作為告別，隨即安然坐著閉上眼睛。三天身體沒有傾斜。鄉民前來觀看的人擠滿了道路。禪師忽然睜開眼睛微笑，讓（僕人）把他放在地上。過了一會兒，門人弟子回來。禪師呼喚他們站在右邊，握手如同煮熟一樣（柔軟無力），很久之後寂然不動。看他已經去世了，神色沒有改變，臉頰紅潤如同活著一樣。道士和俗人塑造了他的像，供奉在神龕中。我曾經路過他的住所，拜謁瞻仰，感嘆他平生多有潛藏的善行和秘密的功用，不隨便向世人求取名聲。至於生死之際，竟然能夠如此超脫，真是大丈夫啊。八地菩薩證得無生法忍（Wú Shēng Fǎ Rěn，對一切法不生不滅的真理的證悟），觀察一切法如同虛空的性質，仍然是逐漸證得無心。到十地菩薩中尚且還有二愚（指細微的煩惱），進入等覺（Děng Jué，菩薩果位的倒數第二位）之後，還有一分無明（Wú Míng，佛教指根本的迷惑）沒有斷盡，猶如微小的煙霧，尚且能夠懺悔。按照梵文讚語來衡量，他也是能夠自我管理的人吧。

南禪師（Nán Chán Shī）居住在積翠（Jī Cuì）的時候，一天晚上靜坐，光芒照亮了房屋。告誡侍者不要對外說。嵩明教（Sōng Míng Jiào）圓寂火化后，頂骨、眼睛、牙齒舌頭、耳毛、男根、數珠都沒有損壞。如同世尊所說，比丘生身不壞，發出無垢智慧之光的人，是善根功德的力量，如來知見的力量。所以行走、站立、坐臥都必須內外清凈。這兩位大德就是現在我們親眼所見親耳所聞的，不是異世的事情啊。而唯獨他們如此殊勝，不是平生踐行修持的明顯驗證嗎？我曾經作了兩首偈語說：如來的功德力，內外都清凈。念頭生起不要跟隨它，自然心中沒有疾病。形體與佛祖相等，道行使人天護衛。戒律清凈福澤人天，心空如同佛祖。

我曾經與幾位僧人拜謁云峰悅禪師（Yún Fēng Yuè Chán Shī）的塔。拜完站起來，撫摸著塔說：是活著呢，還是死了呢？過了很久，自己回答說：不可以推倒塔啊。旁邊的僧人說：今天的情形正像道吾（Dào Wú）的因緣。因此作偈語開示他們說：不知道就問。

【English Translation】 English version: It's just a sound. At the time of his death, all the disciples went to the Dān Yuè's (benefactor's) meal, with only one servant present. The Master carried a chime and sat in front of the Land God shrine, reciting the Peacock Sutra once as a farewell, then sat peacefully and closed his eyes. For three days, his body did not tilt. Villagers came to watch, crowding the road. The Master suddenly opened his eyes and smiled, asking (the servant) to place him on the ground. After a while, the disciples returned. The Master called them to stand on his right, shaking hands as limp as if they were cooked. After a long time, he was still. Looking at him, he had passed away, his expression unchanged, his cheeks as red as if he were alive. Taoists and laypeople sculpted his image and enshrined it in a shrine. I once passed by his residence, paying homage and admiring him, sighing at his many hidden good deeds and secret merits in his life, not casually seeking fame from the world. As for the moment of life and death, he was able to transcend so completely, truly a great man. An eighth-stage Bodhisattva attains the Wú Shēng Fǎ Rěn (the realization of the truth that all dharmas are neither born nor destroyed), observing all dharmas as the nature of emptiness, yet still gradually attains no-mind. Even in the tenth stage of Bodhisattva, there are still two obscurations (referring to subtle afflictions), and after entering Děng Jué (the penultimate stage of Bodhisattva), there is still a portion of Wú Míng (ignorance, referring to fundamental delusion in Buddhism) that has not been exhausted, like a wisp of smoke, still capable of repentance. Judging by the Sanskrit praises, he was also one who could manage himself.

When Nán Chán Shī resided in Jī Cuì, one evening he was meditating, and light illuminated the house. He warned the attendant not to tell anyone outside. After Sōng Míng Jiào passed away and was cremated, his skull, eyes, teeth, tongue, ear hair, male organ, and rosary beads were all undamaged. As the World Honored One said, a Bhikkhu's body remains intact, emitting the light of immaculate wisdom, due to the power of good roots and merit, and the power of the Tathagata's knowledge and vision. Therefore, walking, standing, sitting, and lying down must be pure both internally and externally. These two great elders are what we see and hear now, not matters of another world. And the reason they are so extraordinary is not it a clear verification of their lifelong practice? I once composed two verses saying: The Tathagata's power of merit, is pure both inside and out. When thoughts arise, do not follow them, naturally the mind has no illness. The form is equal to the Buddhas and Patriarchs, the path causes humans and devas to protect. Pure precepts bring blessings to humans and devas, the empty mind is the same as the Buddhas and Patriarchs.

I once visited the pagoda of Yún Fēng Yuè Chán Shī with several monks. After bowing and rising, I stroked the pagoda and said: Is he alive, or is he dead? After a long time, I answered myself: We cannot knock down the pagoda. A monk beside me said: Today's situation is just like the cause and condition of Dào Wú. Therefore, I composed a verse to instruct them, saying: If you don't know, then ask.

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。不見即討。圓滿現前。何須更道。維堅密身。生死病老。面前塔子。不可推倒。

南安嵓儼和尚。世傳定光佛之應身也。異跡甚多。亦自有傳。然傳不載其得法師名字。但曰西峰而已。西峰在廬陵真廟。時有云豁禪師者。奉先深公之高弟。深見雲門。當時龍象無有出其右者。獨清涼明禪師與之齊名。謂之深．明二上座。儼和尚多以偈示人。偈尾必題四字。曰贈以之中。世莫能測。臨終謂眾曰。汝等當知妙性廓然。本無生滅。示有去來。更疑何事。吾此日生。今正其時。乃右脅而臥。予曰。方其入滅乃曰。吾此日生。今正其時。

予嘗游東吳。寓於西湖凈慈寺。寺之寢堂東西廡建兩閣。甚崇麗。寺有老衲為予言。永明和尚以賢首．慈恩．天臺三宗㸦相冰炭。不達大全。心館其徒之精法義者。于兩閣博閱義海。更相質難。和尚則以心宗之衡準平之。又集大乘經論六十部．西天此土賢望之言三百家。證成唯心之旨。為書一百卷傳於世。名曰宗鏡錄。其為法施之利。可謂博大殊勝矣。今天下名山莫不有之。而學者有終身未嘗展卷者。唯飽食橫眠。遊談無根而已。謂之報佛恩乎。負佛恩乎。

同安察禪師作十玄談。大宏正中妙挾之旨。其言妙麗。照映叢林。然歲月寢遠。多失其真。今傳燈所載題目不同。獨

【現代漢語翻譯】 現代漢語譯本：不見即是探求。圓滿之境當下顯現，何須再多言？如維繫堅固之身，面對生死病老，如同眼前的塔子，不可推倒。

南安嵓儼和尚（南安嵓儼和尚），世人相傳是定光佛的應化之身。有很多奇異的事蹟，也有相關的傳記。然而傳記中沒有記載他得法的老師的名字，只說是西峰。西峰在廬陵真廟。當時有云豁禪師，是奉先深公的高足弟子。深公師從雲門，當時如同龍像一般的人物，沒有人能超過他，只有清涼明禪師可以和他齊名，人們稱他們為深、明二上座。嵓儼和尚經常用偈語來開示他人，偈語的結尾必定題寫四個字，『贈以之中』，世人沒有人能夠測透其中的含義。臨終時對眾人說：『你們應當知道妙性是空曠寂然的，本來就沒有生滅。示現出有去有來，還懷疑什麼呢？我今日生，現在正是時候。』於是右脅而臥。我認為，當他入滅的時候卻說，『我今日生，現在正是時候』。

我曾經遊歷東吳，住在西湖凈慈寺。寺廟的寢堂東西兩側的廂房建有兩座閣樓，非常高大華麗。寺里有位老僧對我說，永明和尚認為賢首宗（賢首宗）、慈恩宗（慈恩宗）、天臺宗（天臺宗）三宗互相排斥，不能通達大全。於是召集他的弟子中精通佛法義理的人，在兩座閣樓里廣泛閱讀佛經義理，互相辯論質疑。和尚則用心宗的尺度來衡量評判。又收集了大乘經論六十部、西天（印度）和此土（中國）賢達之士的言論三百家，來證明唯心之旨，寫完成的書一百卷流傳於世，名為《宗鏡錄》。它所施予的佛法利益，可以說是博大而殊勝了。現在天下名山沒有不藏有此書的，但是學者卻有終身沒有翻開閱讀的，只是飽食終日，無所事事，遊談無根而已。這能說是報答佛恩嗎？還是辜負佛恩呢？

同安察禪師創作了《十玄談》，大力弘揚正中妙挾的宗旨。他的言辭精妙華麗，照耀叢林。然而歲月久遠，很多都失去了它的真意。現在《傳燈錄》所記載的題目都不相同，只有

【English Translation】 English version: Not seeing is precisely seeking. The state of perfection manifests right now, what need is there for further words? Like maintaining a firm and solid body, facing birth, death, sickness, and old age, is like the pagoda before your eyes, which cannot be toppled.

Nanan Yan Yan (南安嵓儼和尚) was said to be the reincarnation of Dingguang Buddha (定光佛). There are many extraordinary stories about him, and there are related biographies. However, the biography does not record the name of the master from whom he received the Dharma, only saying it was Xifeng. Xifeng was in the Zhen Temple in Luling. At that time, there was Chan Master Yunhuo, who was a highly accomplished disciple of Fengxian Shen Gong. Shen Gong studied under Yunmen. At that time, he was like a dragon or an elephant, and no one could surpass him, except for Chan Master Qingliang Ming, who was equally famous, and people called them the two senior monks Shen and Ming. Yan Yan often used verses to enlighten others, and at the end of the verses, he always wrote four characters, 'Given in the Middle,' but no one in the world could fathom the meaning. When he was dying, he said to the crowd, 'You should know that the wonderful nature is vast and silent, and originally there is no birth or death. Showing coming and going, what are you still doubting? I am born today, and now is the right time.' Then he lay down on his right side. I think, when he was about to enter Nirvana, he said, 'I am born today, and now is the right time.'

I once traveled to Dongwu and stayed at Jingci Temple in West Lake. On the east and west sides of the temple's dormitory hall, there were two pavilions built, which were very tall and magnificent. An old monk in the temple told me that Yongming believed that the three schools of Xianshou (賢首宗), Ci'en (慈恩宗), and Tiantai (天臺宗) mutually excluded each other and could not reach the complete truth. Therefore, he gathered those of his disciples who were proficient in Buddhist doctrines and had them extensively read Buddhist scriptures in the two pavilions, debating and questioning each other. The monk then used the standard of the Mind School to measure and judge. He also collected sixty volumes of Mahayana sutras and treatises, and the words of three hundred virtuous people from Xitian (India) and this land (China), to prove the doctrine of Mind-Only, and wrote a book of one hundred volumes to pass on to the world, named the Zongjinglu. The benefit of the Dharma that it bestows can be said to be vast and supreme. Now, there is no famous mountain in the world that does not have this book, but there are scholars who have never opened it in their entire lives, only eating their fill all day long, doing nothing, and talking without roots. Can this be said to be repaying the Buddha's kindness? Or is it betraying the Buddha's kindness?

Chan Master Tongan Cha created the Ten Mysterious Discourses, vigorously promoting the doctrine of the Middle Way. His words are exquisite and beautiful, illuminating the Sangha. However, as time has passed, much of it has lost its true meaning. Now, the titles recorded in the Transmission of the Lamp are different, only

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達觀所編五家宗派敘之頗詳。予嘗得舊本。與五家宗派所載少差耳。傳燈系師為九峰虔之嗣。而達觀標師為云居膺之子。不省達觀何從得其實耶。然清涼法眼去師之世不遠。作讚詞。其敘如傳燈所載。則五家之論又可疑也。十玄之詞。其次敘當視其題目。皆連聯而作。前五首示其旨要。后五首使履踐之。然八首皆兩字為題。意雖相貫。而詞句疊為起伏。初曰心印偈。末曰無心猶隔一重關。故又作祖意偈。首曰真機爭墮有無功。故又作真機偈。首曰豈與塵機作繫留。故又作塵異偈。中曰三乘分別強安名。故又作三乘次第耳。此乃其所示之旨要也。至其六。則曰反本偈。末曰還鄉曲調如何唱。故又作還鄉偈。其末曰更無一物獻尊堂。是為正位坐卻。則非妙挾。故又作回機。機妙則失宗。尚存知見。是謂大病。故又作轉位。轉位則所謂異類中行。異類全偏。卻須歸正。使血脈不斷。故又作一色過後。此乃使之履踐之意也。五家宗派亦云。一色過後但塵異。為塵中有異而已。

南禪師風度凝遠。人莫涯其量。故其門下客多光明偉杰。名重叢林。有終身未嘗見其破顏者。予聞厚于義者薄于仁。師道也。師尊而不親。厚于仁者薄于義。親道也。親親而不尊。南公之意。豈不以是哉。

醉里有狂僧。號戒道者。依止聚落

【現代漢語翻譯】 現代漢語譯本： 達觀（僧人法號）所編撰的《五家宗派敘》非常詳細。我曾經得到一個舊版本，與《五家宗派》所記載的略有差異。 《傳燈錄》記載系師是九峰虔（僧人法號）的嗣法弟子，而達觀卻說系師是云居膺（僧人法號）的弟子。我不知道達觀是從哪裡得到這個資訊的。然而，清涼法眼（清涼文益禪師，958年圓寂）距離系師的時代不遠，他所作的讚詞，其中的敘述與《傳燈錄》所記載的一樣，那麼達觀關於五家的論述就值得懷疑了。 《十玄論》的詞句，其次序應當看其題目。這些詞句都是連貫而作的。前五首揭示其旨要，后五首使人去實踐它。然而八首都是以兩個字為題目，意思雖然相互貫通，但詞句卻重疊起伏。最初的叫《心印偈》，最後說『無心猶隔一重關』，所以又作《祖意偈》。最初說『真機爭墮有無功』，所以又作《真機偈》。最初說『豈與塵機作繫留』，所以又作《塵異偈》。中間說『三乘分別強安名』，所以又作《三乘次第耳》。這些都是他所揭示的旨要。 至於第六首，則叫《反本偈》，最後說『還鄉曲調如何唱』，所以又作《還鄉偈》。最後一首說『更無一物獻尊堂』，這是爲了正位坐卻，就不是妙挾了，所以又作《回機》。機妙就失去了宗旨，還存在知見，這就是大病。所以又作《轉位》。轉位就是所謂的異類中行，異類全偏，卻必須歸正，使血脈不斷，所以又作《一色過後》。這些都是使人去實踐的意思。《五家宗派》也說，『一色過後但塵異』，是因為塵中有異而已。 南禪師（南泉普愿禪師，775-864）的風度凝重深遠，人們無法測度他的器量。所以他的門下弟子多光明偉岸，名重叢林。有人終身未曾見過他露出笑容。我聽說厚于義的人薄于仁，這是師道。師長受人尊敬而不親近。厚于仁的人薄于義，這是親道。親近而不受尊敬。南公（南泉普愿禪師）的用意，難道不是因為這個嗎？ 醉里有個狂僧，號戒道（僧人法號），依止在聚落。

【English Translation】 English version: DaGuan's (a monk's dharma name) compilation of 'A Narrative on the Five Houses of Zen' is very detailed. I once obtained an old version, which differed slightly from what was recorded in 'The Five Houses of Zen'. The 'Transmission of the Lamp' records that Master Xi (a monk's dharma name) was a successor of JiuFeng Qian (a monk's dharma name), while DaGuan claims that Master Xi was a disciple of YunJu Ying (a monk's dharma name). I don't know where DaGuan obtained this information. However, QingLiang FaYan (Zen Master Qingliang Wenyi, died in 958 AD), was not far removed from the time of Master Xi, and the eulogy he composed, its narrative is the same as that recorded in the 'Transmission of the Lamp', then DaGuan's discussion of the Five Houses is questionable. The words of the 'Ten Profound Theses', their order should be viewed according to their titles. These words are all composed in a connected manner. The first five reveal their essence, and the last five cause people to practice them. However, all eight are titled with two characters, and although the meanings are interconnected, the words and phrases overlap and undulate. The first is called 'Mind Seal Gatha', and the last says 'No-mind still separated by a heavy barrier', so it is also made 'Patriarch's Intention Gatha'. The first says 'True opportunity contends to fall into meritorious deeds of existence and non-existence', so it is also made 'True Opportunity Gatha'. The first says 'How can it be tied to worldly affairs', so it is also made 'Worldly Difference Gatha'. The middle says 'The Three Vehicles are forcibly given names', so it is also made 'Three Vehicle Sequence'. These are the essences he revealed. As for the sixth, it is called 'Returning to the Root Gatha', and the last says 'How to sing the tune of returning home', so it is also made 'Returning Home Gatha'. The last says 'There is nothing more to offer to the venerable hall', this is to sit in the correct position, then it is not a subtle holding, so it is also made 'Returning the Opportunity'. If the opportunity is subtle, then the purpose is lost, and there is still knowledge and views, this is called a great illness. So it is also made 'Turning the Position'. Turning the position is the so-called walking among different kinds, the different kinds are completely biased, but must return to the correct, so that the bloodline is not broken, so it is also made 'After One Color'. These are the meanings of causing people to practice. The 'Five Houses of Zen' also says, 'After one color, only worldly difference', because there is difference in the world. Zen Master NanQuan's (Zen Master Nanquan Puyuan, 775-864 AD) demeanor was dignified and profound, and people could not measure his capacity. Therefore, his disciples were mostly bright and outstanding, and their names were highly regarded in the monastic community. Some people had never seen him smile in their entire lives. I heard that those who are strong in righteousness are weak in benevolence, this is the way of the teacher. The teacher is respected but not close. Those who are strong in benevolence are weak in righteousness, this is the way of closeness. Close but not respected. NanGong's (Zen Master Nanquan Puyuan) intention, isn't it because of this? In a drunken state, there was a crazy monk, named JieDao (a monk's dharma name), who relied on a settlement.

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。無日不醉。然吐詞怪奇。世莫能凡聖之。有飲以酒者。使自為祭文。戒應聲曰。惟靈生在閻浮。不嗔不妒。愛吃酒子。倒街臥路。直得生兜率陀天。爾時方不吃酒故。何以故。凈土之中。無酒得沽。

金剛般若經以無住為宗。以無住為宗。則宜其所談皆蕩相破有。纖塵不立也。而經贊福勝者半之。持戒修福者。有為事耳。而世尊答能於此經生信心者。必此人。何也。

王文公罷相。歸老鐘山。見衲子必探其道學。尤通首楞嚴。嘗自疏其義。其文簡而肆略諸師之詳。而詳諸師之略。非識妙者。莫能窺也。每曰。今凡看此經者。見其所示本覺妙明。性覺明妙。知根身器界生起不出我心。竊自疑今鐘山山川一都會耳。而游于其中無慮千人。豈有千人內心共一外境耶。借如千人之中一人忽死。則此山川何嘗隨滅。人去境留。則經言山河大地生起之理不然。何以會通稱佛本意耶。

石門洪覺范林間錄下(終)

【現代漢語翻譯】 現代漢語譯本：沒有一天不喝醉。然而說出的話語怪異奇特，世人無法分辨他是凡人還是聖人。有人給他酒喝，讓他自己寫祭文。和尚應聲說道：『愿你生在閻浮（Jambudvipa，指我們所居住的這個世界），不嗔恨不嫉妒，喜愛喝酒，倒在街上，睡在路邊，直接升到兜率陀天（Tushita Heaven，佛教欲界六天之一）。到那時才不喝酒了。為什麼呢？因為凈土之中，沒有酒可以買。』

《金剛般若經》以無住為宗旨。以無住為宗旨，那麼它所談論的都應該盪滌一切表象，破除一切執有，不容許絲毫塵埃建立。然而經中讚歎福德勝過前者一半，持戒修福的人，是有所作為啊。而世尊回答說能對這部經產生信心的人，必定是這樣的人。為什麼呢？

王安石被罷免宰相后，回到鐘山養老。見到僧人必定探究他們的佛學修養，尤其精通《首楞嚴經》。曾經親自疏解其中的義理，他的文章簡略而放縱，省略了諸位法師的詳細解釋，而詳細解釋了諸位法師的省略之處。不是深識妙理的人，不能窺見其中的奧妙。他常常說：『現在凡是看這部經的人，見到經中所說的本覺妙明，性覺明妙，知道根身器界（指眾生的身心和所居住的環境）的生起都離不開我的心。私下裡懷疑現在鐘山的山川就是一個都會罷了，而遊玩于其中的人不下千人。難道有千人的內心共同一個外境嗎？假如千人之中一人忽然死去，那麼這山川何嘗隨著他而滅亡？人離去而環境依舊存在，那麼經中所說的山河大地生起的道理就不是這樣。要怎樣才能會通，才符合佛陀的本意呢？』

石門洪覺范《林間錄》下（終）

【English Translation】 English version: There was not a day he wasn't drunk. However, the words he uttered were strange and peculiar, and the world could not distinguish whether he was a mortal or a sage. Someone gave him wine to drink and asked him to write a eulogy for himself. The monk responded, 'May your spirit be born in Jambudvipa (the world we live in), without anger or jealousy, loving to drink wine, falling on the streets, sleeping on the roads, and directly ascending to Tushita Heaven (one of the six heavens of desire in Buddhism). Only then will you not drink wine. Why? Because in the Pure Land, there is no wine to be bought.'

The Diamond Sutra takes non-abiding as its principle. Taking non-abiding as its principle, then what it discusses should sweep away all appearances, break through all attachments, and not allow the slightest dust to be established. However, the sutra praises the merit that surpasses the former by half. Those who uphold precepts and cultivate merit are doing something with purpose. And the World Honored One answers that those who can generate faith in this sutra must be such people. Why?

After Wang Anshi was dismissed from his position as prime minister, he returned to Zhongshan to retire. Whenever he met monks, he would inquire into their Buddhist learning, especially being proficient in the Shurangama Sutra. He once personally annotated its meaning, his writing being concise and unrestrained, omitting the detailed explanations of various masters, while elaborating on what the masters had omitted. Those who do not deeply understand the subtle principles cannot glimpse its mysteries. He often said, 'Now, all those who read this sutra, seeing the inherently enlightened wonderful brightness, the nature of enlightenment being bright and wonderful, knowing that the arising of the roots, body, and environment (referring to the beings' mind and body and the environment they live in) cannot be separated from my mind. They secretly doubt that the mountains and rivers of Zhongshan are just a metropolis, and there are no less than a thousand people who travel within it. Could it be that the minds of a thousand people share a single external environment? If one person among the thousand suddenly dies, then why would these mountains and rivers perish with him? People leave, but the environment remains. Then the principle of the arising of mountains, rivers, and the earth as stated in the sutra is not so. How can it be reconciled to accord with the original intention of the Buddha?'

Shi Men Hong Jue Fan's 'Records from the Forest' (End)

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