English
English version: His works, along with the Xizhai Pure Land poems, were circulated. Great Ming Dynasty's Konggu Long Zen Master (Konggu Long Chanshi, Konggu Long Zen Master): The master's given name was Jinglong, his courtesy name was Zuting, and his sobriquet was Konggu. He was a son of the Chen family from Yuanshan, Dongting, Gusu. His father was Layman Yuetan, and his mother was Madam Jin. He was born on the twelfth day of the seventh month in the Guiyou year of the Hongwu era. As a child, he did not eat meat and sat in the lotus position as if in meditation. In the Renchen year of the Yongle era, he studied Chan Buddhism with the Venerable Lanyun of Bailian Mountain. Although he lived at home, Chan masters from the lakes and seas, such as the Venerable Guzhuo, all came to visit him. In the Gengzi year, he became a monk at Tiger Hill (Huqiu). In the second year of the Xuande era, he received the precepts at Zhaoqing Temple in Hangzhou. He then stayed with his teacher at Lingyin Temple for seven years. He went to Tianmu Mountain to pay respects at the ancestral pagoda, staying there for a year. He diligently studied Chan, and suddenly had an awakening. Therefore, he went to Lanyun to seek confirmation, and Lanyun approved of him. Lanyun was the twenty-fourth generation of the Linji school. The master's writings include the thirty-volume 'Konggu Collection'. He had a thorough understanding of the mind-essence, sharp wit, and a comprehensive understanding of Confucianism and Buddhism, with a fusion of affairs and principles. Wu Gong, the Minister of the Dali Court, wrote a preface for it. The master, at the age of fifty-two, wrote his own epitaph, located on Mount Xiuji in West Lake, Wulin. The temple was named Zhengchuan Temple, and there are poems in the collection called 'Odes to the Ten Scenes of Zhengchuan'. Great Ming Dynasty's Dufeng Shan Zen Master (Dufeng Shan Chanshi, Dufeng Shan Zen Master): The master's given name was Benshan, and his ancestral home was Fengyang. He was born in Leiyang, Guangdong, where his father was stationed. His father's surname was Wu, and his mother was Madam Zhong. As a child, he treated Buddhist affairs as play. He became a monk at the age of seventeen. He initially sought guidance from the Venerable Yuanming, who enlightened him with the 'Mu' (無) koan. In the eighth year of the Zhengtong era, he entered Fujian to visit Zen Master Wuji. He had an awakening upon hearing the sound of a bell. He then met Zen Master Mengyin, then Zen Master Chushan, and then Zen Master Yuexi, who approved of him. He previously practiced Chan meditation retreats, diligently day and night, enduring a hundredfold of hardship, and finally achieved great enlightenment. Later, he was re-ordained with robes and a whisk at Menggu Ting. In the Gengchen year of the Tianshun era, the Zhao family built the Three Pagoda Temple in West Lake, inviting the master to establish the temple. He then revived Zhaoming Temple on Tianmu Mountain, then Baolian Temple on Wu Mountain, and then Ganlu Temple on Nan Mountain. In the Gengzi year of the Chenghua era, he entered a retreat at Shiwu Temple. In the Renyin year, there was a mountain called Dengyun Mountain in Ciyun Ridge, and a temple called Tianzhen Temple. The monk Zonggang invited the master to build it. After the matter was completed, he closed himself off from visitors. --------------------------------------------------------------------------------
Chinese
事。涵养陶汰。有四十余年祇掩关之句。示寂后。门人悟深戒新等。辑师言论行实名昭明甘露天真三处语要录云。 大明雪庭某禅师 师号雪庭。一号梅雪隐人。籍贯浙省杭州府仁和。父姓桂。名徴。母徐氏。昆仲三人。师最少。以景泰丙子生。毁齿丧父。患痘风。因得目疾。数求出家。十五寻师。唯益邪解。成化癸巳。参休休翁于郡城仙林寺。一见契合。受无字公案。十七祝发。日夜研究。滞沉寂之境。座元某勉使看教。因阅楞严至一毫端上现宝王刹有疑。后在江阴乾明寺。忽睹万佛阁金碧峥嵘于眉宇间。偶会得毛端现刹之句。弘治改元除夕。闻钟声。数年行履忽尔活脱。信口偈云。圆响心非闻。大千同一照。抹过上头关。更不存玄妙。乙卯。又随休休翁于净慈寺。乃蒙印可。所著有请益警进拈古颂古拟寒山和永明诗偈等。凡二十卷。号幻寄集行世。 续武林西湖高僧事略 现代汉语译本： 事迹。涵养陶冶。有四十余年只是闭关的说法。圆寂后，门人悟深、戒新等，辑录师父的言论和生平行实，名为《昭明甘露天真三处语要录》。 大明雪庭某禅师 禅师，法号雪庭，又号梅雪隐人。籍贯是浙江省杭州府仁和县。父亲姓桂，名徴。母亲是徐氏。兄弟三人，禅师最小。于景泰丙子年出生。幼年丧父。患天花后遗症，因此得了眼疾。多次请求出家，十五岁时寻师，但益发邪解。成化癸巳年，在杭州府城仙林寺参拜休休翁，一见如故，接受了‘无字公案’。十七岁剃度出家，日夜研究，却滞留在寂静的境界中。座元某劝勉他研习经教，因此阅读《楞严经》，读到‘一毫端上现宝王刹’时产生疑问。后来在江阴乾明寺，忽然看到万佛阁金碧辉煌的景象显现在眉宇之间，偶然领会了‘毛端现刹’的含义。弘治改元除夕，听到钟声，数年来的修行忽然豁然开朗，随口说出偈语：‘圆响心非闻，大千同一照。抹过上头关，更不存玄妙。’乙卯年，又跟随休休翁到净慈寺，于是得到印可。所著有《请益》、《警进》、《拈古》、《颂古》、《拟寒山》、《和永明诗偈》等，共二十卷，名为《幻寄集》流传于世。 《续武林西湖高僧事略》
English
English version: Affairs. Cultivating and refining. There is the saying of having secluded himself for more than forty years. After his passing, his disciples Wu Shen, Jie Xin, and others, compiled the master's words and deeds, naming it 'Zhaoming Ganlu Tianzhen San Chu Yu Yao Lu'. Daming Xueting, a certain Zen Master The master's Dharma name was Xueting (Snowy Courtyard), also known as Mei Xue Yin Ren (Plum Snow Hermit). His ancestral home was Renhe County, Hangzhou Prefecture, Zhejiang Province. His father's surname was Gui, named Zheng. His mother was Madam Xu. He had three brothers, and he was the youngest. He was born in the year of Bingzi during the Jingtai era. He lost his father in his youth. He suffered from the aftereffects of smallpox, which caused him to have eye problems. He repeatedly requested to leave home, and at the age of fifteen, he sought a teacher, but only increased his heretical understanding. In the year of Gui Si during the Chenghua era, he visited Xiuxiu Weng at Xianlin Temple in the prefectural city of Hangzhou. They immediately resonated with each other, and he received the 'Wu Zi Gongan' (Wordless Koan). He was tonsured at the age of seventeen, studying day and night, but remained stuck in a state of stillness. A certain Zuoyuan (head monk) encouraged him to study the teachings, so he read the Shurangama Sutra, and when he read 'On the tip of a hair appears a treasure king's land', he had doubts. Later, at Qianming Temple in Jiangyin, he suddenly saw the magnificent golden and jade appearance of the Ten Thousand Buddhas Pavilion appear between his eyebrows, and he accidentally understood the meaning of 'A land appearing on the tip of a hair'. On New Year's Eve of the Hongzhi era, he heard the sound of a bell, and his years of practice suddenly became clear, and he spontaneously spoke a verse: 'The complete sound is not heard by the mind, the great thousand worlds are illuminated as one. Wipe past the upper barrier, and no longer retain the mysterious.' In the year of Yi Mao, he followed Xiuxiu Weng to Jingci Temple, and was thus approved. His writings include 'Qing Yi' (Seeking Benefit), 'Jing Jin' (Admonishing Progress), 'Nian Gu' (Picking Up the Old), 'Song Gu' (Praising the Old), 'Ni Hanshan' (Imitating Hanshan), 'He Yongming Shi Jie' (Responding to Yongming's Poems and Verses), etc., totaling twenty volumes, named 'Huan Ji Ji' (Collection of Illusory Lodgings), which circulated in the world. 'Continued Biographies of Eminent Monks of West Lake, Wulin' --------------------------------------------------------------------------------