Chinese
宋中峰本禅师。元西斋楚石琦禅师等。 枝低只为挂金台 我师一念登初地。佛国笙歌两度来。惟有门前(云云)。 空谷毒峰天奇 皇明空谷隆禅师。有空谷集。毒峰善禅师。有语录。天奇瑞禅师。号㷀绝老人。有㷀绝集。 群星悉皆拱北 论语云。为政以德。譬如北辰。居其所。而众星拱之。 圆照标名莲境 宋。宗本。常州无锡人。初参天衣怀禅师。念佛有省。后迁净慈。雷峰材法师。神游净土。见一华殊丽。问之。曰。待净慈本禅师。又资福曦公。至慧林。礼足施金而去。人诘其故。曰。吾定中见金莲华。人言以俟禅师。盖师虽在宗门。兼修净土。后临终坐逝。谥圆照。 僧睿莲华出榻 僧睿。从罗什法师。禀受经义。后预卢山莲社。宋元嘉十六年。忽告众曰。吾将行矣。面西合掌而化。众见睿榻前一金莲华。倏尔而隐。五色香烟。从其房出。 文潞公苏长公 文彦博。为宋宰相。封潞公。苏轼为翰林学士。兴弟辙俱有盛名。故号长公。 岐黄 岐伯与轩辕黄帝问答。作内经等书。为医家祖。 清照说偈西归 宋。慧亨。住 现代汉语译本 神栖安养 永明延寿禅师，作《神栖安养赋》。 诸家怀净土诗 宋代中峰本禅师、元代西斋楚石琦禅师等。 枝低只为挂金台 ‘我师一念登初地，佛国笙歌两度来。惟有门前（云云）。’ 空谷毒峰天奇 皇明空谷隆禅师，有《空谷集》。毒峰善禅师，有语录。天奇瑞禅师，号㷀绝老人，有《㷀绝集》。 群星悉皆拱北 《论语》云：‘为政以德，譬如北辰（北极星）。居其所，而众星拱之。’ 圆照标名莲境 宋代宗本禅师，常州无锡人，最初参学于天衣义怀禅师，念佛有所领悟。后迁居净慈寺。雷峰材法师，神游净土，见一莲华（莲花）非常美丽，问之，曰：‘待净慈本禅师。’又有资福曦公，至慧林寺，礼足施金而去。人问其故，曰：‘吾定中见金莲华。’人言以俟禅师。盖师虽在宗门，兼修净土。后临终坐化，谥圆照。 僧睿莲华出榻 僧睿，跟随鸠摩罗什法师，禀受经义。后参与庐山莲社。宋元嘉十六年，忽告众人曰：‘吾将行矣。’面西合掌而化。众人见僧睿禅榻前一金莲华（金莲花），倏尔而隐。五色香烟，从其房中而出。 文潞公苏长公 文彦博，为宋朝宰相，封潞国公。苏轼为翰林学士，与其弟苏辙都有盛名，故号苏长公。 岐黄 岐伯与轩辕黄帝问答，作《内经》等书，为医家之祖。 清照说偈西归 宋代慧亨，住[寺名待补充]。
English
English version Dwelling in Peace and Nourishment Chan Master Yongming Yanshou composed the 'Ode to Dwelling in Peace and Nourishment'. Poems by Various Masters Cherishing the Pure Land Chan Master Zhongfeng Ben of the Song Dynasty, Chan Master Xizhai Chushi Qi of the Yuan Dynasty, etc. The Branches Are Low Only to Hang the Golden Dais 'My teacher, with a single thought, ascended to the initial ground. The music of the Buddha-land has come twice. Only before the gate (etc.).' Konggu, Dufeng, Tianqi Chan Master Konggu Long of the Ming Dynasty has the 'Konggu Collection'. Chan Master Dufeng Shan has recorded sayings. Chan Master Tianqi Rui, styled '㷀jue Old Man', has the '㷀jue Collection'. All the Stars Revolve Around the North The Analects say: 'Governing with virtue is like the North Star (Beichen). It abides in its place, and all the stars revolve around it.' Yuanzhao's Name Marks the Lotus Realm Chan Master Zongben of the Song Dynasty was from Wuxi, Changzhou. He initially studied with Chan Master Tianyi Yihuai and had an awakening through mindfulness of the Buddha. Later, he moved to Jingci Temple. Dharma Master Leifeng Cai, in a spiritual journey to the Pure Land, saw an exceptionally beautiful lotus flower (lianhua), and upon inquiring, was told, 'It awaits Chan Master Ben of Jingci.' Furthermore, Layman Zifu Xi came to Huilin Temple, paid respects, and offered gold before leaving. When asked the reason, he said, 'I saw a golden lotus flower (jin lianhua) in meditation.' People said it was waiting for the Chan Master. Although the Master was in the Chan school, he also cultivated the Pure Land path. He later passed away in a seated posture and was posthumously named Yuanzhao. Monk Rui's Lotus Emerged from the Couch Monk Rui received sutra teachings from Master Kumarajiva. Later, he participated in the Lushan Lotus Society. In the sixteenth year of the Yuanjia era of the Song Dynasty, he suddenly announced to the assembly, 'I am about to depart.' He faced west, joined his palms, and passed away. The assembly saw a golden lotus flower (jin lianhua) before Monk Rui's meditation couch, which vanished in an instant. Five-colored fragrant smoke emanated from his room. Duke Wen of Lu, Elder Su Wen Yanbo was the prime minister of the Song Dynasty and was enfeoffed as Duke of Lu. Su Shi was a Hanlin Academician, and he and his younger brother Su Zhe were both famous, hence the title 'Elder Su' (Su Changgong). Qihuang Qibo and the Yellow Emperor Xuanyuan had dialogues and wrote books such as the 'Inner Canon', becoming the ancestors of medical practitioners. Qingzhao Said a Verse and Returned West Huiheng of the Song Dynasty resided in [temple name to be added]. --------------------------------------------------------------------------------
Chinese
武安。称清照律师延寿。初依灵芝习律。专修净业六十年。临终。集众念佛。为说偈曰。弥陀口口诵。白毫念念想。持此不退心。决定生安养。 舍仙学而回心净业 宋。葛济之。句容人。世事仙学。妻纪氏。独精诚念佛。元嘉三年。方在机杼。忽觉空中清明。因投杼。仰瞻四表。见西方有佛现身。宝盖幢幡。映蔽云汉。喜曰。经言无量寿佛。其即此耶。面佛作礼。济之惊异。就之。纪氏指示佛所。济之亦见半身。俄而隐没。祥云五彩。亲里咸睹焉。自是归佛法矣。 焚仙经而专修观经 后魏昙鸾。性嗜长生。受陶隐君仙经十卷。后遇菩提流支。乃问曰。佛有长生不死术乎。支笑曰。长生不死。吾佛道也。乃授十六观经。学此。则三界无复生。六道无复往。其为寿也。河沙劫石。莫能比焉。此吾金仙氏之长生也。昙大喜。遂焚仙经。而修净业。 冥君敬礼 永明寿禅师入灭后。有僧自临安来。经年绕师塔。人问故。曰。我病入冥。见殿左供一僧像。王勤致礼敬。密询其人。则曰。此杭州永明寿禅师也。凡死者皆经冥府。此师已径生西方上上品矣。王以其德。故敬礼也。 罗刹休心 有罗刹在一聚落。其民人日送子与食。有子归信三宝。一心念佛。遂不能食。得归。 现代汉语译本 武安（地名）。称清照律师延寿（法号）。最初跟随灵芝律师学习戒律。专心修习净土法门六十年。临终时，召集众人念佛，并为他们说偈语：‘弥陀（阿弥陀佛的简称）口口诵，白毫（佛像眉间白毫相）念念想。持此不退心，决定生安养（极乐净土）。’ 舍弃仙学而回心向往净土法门 宋朝。葛济之，句容人。世代信奉仙学。他的妻子纪氏，独自精诚念佛。元嘉三年，纪氏正在织布，忽然觉得空中清明。于是放下织布的梭子，仰头观看四方，看见西方有佛显现真身，宝盖幢幡，光芒映蔽云汉。她欢喜地说：‘经书上说的无量寿佛，大概就是这位吧。’面向佛作礼。葛济之感到惊异，走过去看。纪氏指给他佛所在的位置，葛济之也看见了佛的半身，不久佛就隐没了。祥云五彩，亲戚邻里都看见了。从此葛济之就归依佛法了。 焚烧仙经而专修观经 后魏昙鸾（法号）。天性喜欢长生之术，接受了陶隐君的仙经十卷。后来遇到菩提流支（译经师），于是问道：‘佛有长生不死之术吗？’菩提流支笑着说：‘长生不死，是吾佛的道法。’于是传授他《十六观经》。学习此经，就能三界不再受生，六道不再往返。它所带来的寿命，河沙劫石也无法比拟。这是我们金仙氏的长生之术。’昙鸾非常高兴，于是焚烧仙经，而修习净土法门。 冥君敬礼 永明延寿禅师圆寂后，有位僧人从临安来，经年累月地绕着禅师的塔。有人问他原因，他说：‘我生病死后到了阴间，看见大殿左边供奉着一尊僧人的画像，冥王非常恭敬地礼拜。我偷偷地询问那个人是谁，他们说：‘这是杭州永明延寿禅师。’凡是死去的人都要经过冥府，这位禅师已经直接往生西方极乐世界的上上品了。冥王因为他的德行，所以恭敬礼拜他。’ 罗刹休心 有个罗刹住在一个村落里，那里的人每天都要送一个孩子给他吃。有个孩子归信三宝（佛、法、僧），一心念佛，罗刹就无法吃他，最终得以回家。
English
English version Wu'an (place name). He was called Lawyer Qingzhao Yanshou (Dharma name). He initially followed Lawyer Lingzhi to study the precepts. He devoted himself to cultivating the Pure Land practice for sixty years. At the time of his death, he gathered the assembly to recite the Buddha's name and spoke the following verse for them: 'Amitabha (short for Amitabha Buddha) is recited by the mouth, the white hair (the white hair mark between the eyebrows of the Buddha image) is contemplated in every thought. Holding this unwavering mind, one will surely be born in the Land of Bliss (Sukhavati).' Abandoning Immortal Studies and Returning to the Pure Land Practice Song Dynasty. Ge Jizhi, a native of Jurong. His family had believed in immortal studies for generations. His wife, Ji, single-mindedly and sincerely recited the Buddha's name. In the third year of Yuanjia, Ji was weaving when she suddenly felt the sky clear. So she put down the shuttle and looked up at the four directions, seeing a Buddha manifest in the West, with jeweled canopies and banners, their light obscuring the Milky Way. She rejoiced and said, 'The Infinite Life Buddha mentioned in the scriptures, is that him?' She bowed to the Buddha. Ge Jizhi was astonished and went to look. Ji pointed out the location of the Buddha to him, and Ge Jizhi also saw half of the Buddha's body, and soon the Buddha disappeared. Auspicious clouds of five colors were seen by relatives and neighbors. From then on, Ge Jizhi turned to Buddhism. Burning Immortal Scriptures and Focusing on the Contemplation Sutra Later Wei Dynasty, Tanluan (Dharma name). He was naturally fond of the art of longevity and received ten volumes of immortal scriptures from Tao Yinjun. Later, he met Bodhiruci (translator of scriptures) and asked, 'Does the Buddha have the art of immortality?' Bodhiruci smiled and said, 'Immortality is the Dharma of our Buddha.' Then he taught him the Sixteen Contemplations Sutra. By studying this sutra, one will no longer be born in the Three Realms, nor will one return to the Six Paths. The lifespan it brings cannot be compared to countless kalpas. This is the immortality of our Golden Immortal lineage.' Tanluan was very happy, so he burned the immortal scriptures and practiced the Pure Land practice. The King of the Underworld Pays Respect After Zen Master Yongming Yanshou passed away, a monk came from Lin'an and circled the Zen Master's stupa for years. Someone asked him the reason, and he said, 'After I died from illness, I went to the underworld and saw an image of a monk enshrined on the left side of the hall, and the King of the Underworld paid homage to it with great respect. I secretly inquired who that person was, and they said, 'This is Zen Master Yongming Yanshou of Hangzhou.' All those who die must pass through the underworld, but this Zen Master has already been directly reborn in the highest grade of the Western Pure Land. The King of the Underworld respects and pays homage to him because of his virtue.' Rakshasa Ceases His Cruel Intentions There was a Rakshasa living in a village, and the people there had to send a child to him to eat every day. One child took refuge in the Three Jewels (Buddha, Dharma, Sangha) and recited the Buddha's name wholeheartedly, so the Rakshasa could not eat him, and he was finally able to return home. -------------------------------------------------------------------------------- 拟议
Chinese
易云。拟之而后言。议之而后动。拟议以成其变化。 卜以决疑不疑何卜 唐太宗为秦王时。与太子建成相忌。欲举兵。众议恐不胜。命卜之。张公谨取龟投地。曰。卜以决疑。不疑何卜。 △第二卷 天台六即 一。理即佛。一切众生。皆有佛性。二。名字即佛。知识经卷。闻名知字。三。观行即佛。依教修行。即五品位。四。相似即佛。相似解发。十信位。五。分证即佛。分证分破。初住至等觉位。六。究竟即佛。智断圆满。妙觉位。 华严明十身佛 一正觉佛。二愿佛。三业报佛。四住持佛。五涅槃佛。六法界佛。七心佛。八三昧佛。九本性佛。十随乐佛。 当暗中有明当明中有暗 南岳石头和尚参同契曰。当明中有暗。勿以暗相遇。当暗中有明。勿以明相睹。明暗各相对。比如前后步。 读古 齐桓公读书于堂上。轮扁斫轮于堂下。释椎凿而上。曰。君之所读者何书。公曰。古人之书。曰。古人存乎。公曰。往矣。曰。然则君之所读者。古人之糟粕也。公曰。寡人读书。轮人安得议乎。有说则生。无说则死。曰。请以臣之业观之。斫轮徐。则甘而不固。疾。则苦而不入。不疾不徐。得之心而应之手。有数存焉。臣 现代汉语译本 拟议 《易经》说：‘先拟定，然后发言；先商议，然后行动。’拟定和商议是为了成就事物的变化。 卜筮是为了决断疑惑，如果没有疑惑，为何要卜筮？ 唐太宗（Tang Taizong）为秦王时，与太子建成（Taizi Jiancheng）互相猜忌，想要起兵。众人商议恐怕不能取胜，于是命人占卜。张公谨（Zhang Gongjin）拿起龟甲扔在地上，说：‘卜筮是为了决断疑惑，如果没有疑惑，为何要卜筮？’ △第二卷 天台六即 一、理即佛（Liji Fo）：一切众生，皆有佛性。 二、名字即佛（Mingzi Ji Fo）：通过知识经卷，闻名知字。 三、观行即佛（Guanxing Ji Fo）：依教修行，即五品位。 四、相似即佛（Xiangsi Ji Fo）：相似的理解萌发，十信位。 五、分证即佛（Fenzheng Ji Fo）：分证分破，初住至等觉位。 六、究竟即佛（Jiujing Ji Fo）：智慧和断惑圆满，妙觉位。 《华严经》明示十身佛 一、正觉佛（Zhengjue Fo）。二、愿佛（Yuan Fo）。三、业报佛（Yebao Fo）。四、住持佛（Zhuchi Fo）。五、涅槃佛（Nirvana Fo）。六、法界佛（Fajie Fo）。七、心佛（Xin Fo）。八、三昧佛（Sanmei Fo）。九、本性佛（Benxing Fo）。十、随乐佛（Suile Fo）。 当黑暗中有光明，当光明中有黑暗 南岳石头和尚（Nanyue Shitou Heshang）《参同契》说：‘当光明中有黑暗，不要用黑暗的相来对待它；当黑暗中有光明，不要用光明的相来注视它。光明和黑暗各自相对，比如前后脚步。’ 读书 齐桓公（Qi Huangong）在堂上读书，轮扁（Lun Bian）在堂下斫（zhuó）轮。轮扁放下椎（zhuī）和凿（záo）走上堂，说：‘君王所读的是什么书？’齐桓公说：‘古人的书。’轮扁说：‘古人还存在吗？’齐桓公说：‘已经去世了。’轮扁说：‘那么君王所读的，是古人的糟粕啊。’齐桓公说：‘寡人读书，你一个做车轮的人怎么敢议论？说得对就活，说不对就死。’轮扁说：‘请允许我用我的职业来观察这件事。斫轮斫得慢，就会松弛而不坚固；斫得快，就会涩滞而难以进入。不快不慢，心中领会而应于手，其中有规律存在。我无法用言语来表达，所以我的儿子无法继承我的事业。因此我七十岁了，还在亲自斫轮。’