English
English version: Six or seven li. Zhiguan Temple had Dharma Master Quan (Quan Fashi). This monk has no official biography and is attached to the biography of Huibu (Huibu) of Sheshan Qixia Temple. Huibu (Huibu) studied Dharma Master Quan's (Quan Fashi) Three Treatises. At that time, people had a saying: 'Quan's Four Friends,' referring to Fuhu Lang, Lingwu Bian, Wenzhang Yong, and Deyi Bu. The relevant text is in the seventeenth volume of the Continued Biographies. The practitioner of impermanence, the relevant text comes from the three volumes of the Sutra of the Secret Essentials of Dhyana, translated by Kumarajiva in Xiaoyao Garden. The Buddha spoke to Kutila-nanda. He began by explaining the mindfulness of the body, observing the impurity of white bones, etc., a total of thirty-six gates of contemplation. When his samadhi is accomplished, he should gradually attain the four fruits. He only enters samadhi and observes the four great elements of earth, water, fire, and wind. Therefore, the seventeenth contemplation in the middle volume of the sutra says that when this contemplation is attained, four black elephants will naturally arise. Until the following text says that the black elephants want to uproot this tree, and one of the tree's roots moves. When this tree moves, the practitioner himself sees the ground under the rope bed naturally shaking. This happens every day. When the ground shakes, he sees the Seven Buddhas and the assembly of sravakas extensively explaining the thirty-seven aids to enlightenment for the practitioner. When contemplating in this way, the mad elephants roar loudly, uprooting the tree and causing it to shake. At this time, he sees all the earth shaking in six ways. Furthermore, he universally sees all the earth in the three thousand great thousand worlds shaking. The sutra text is very extensive; those who need it can go and look it up. The answer is: The border samadhi is not deep, and the evil vehicle secretly enters. If one grasps or speaks of it, the samadhi will undoubtedly be destroyed. Just entering the first dhyana to the access concentration, only entering the cessation attainment can be called deep. The impermanence contemplation practiced by Dharma Master Quan (Quan Fashi) is the contemplation of arising and ceasing for beginners in the Tripitaka teaching. Zhiyi's works such as 'Guān Xīn Lùn' and 'Four Foundations of Mindfulness' are still incomplete. Ji (Ji) rose up in surprise and thanked him, saying: This old monk once attained this samadhi and spoke of it to Lingyao Zegong (Lingyao Zegong), but Zegong (Zegong) did not understand. After speaking of it, it was lost forever. If this samadhi is grasped, it will surely be taken advantage of by the ten great demons in the Surangama Sutra. If it is frequently spoken of, the mind of samadhi will easily be scattered, so it will be destroyed. Since Zegong (Zegong) does not practice dhyana, it is difficult to know the characteristics of samadhi. Today I have heard what I have never heard before, not only am I good at understanding the characteristics of dharmas, but I can also foresee the thoughts of others. Ji (Ji) previously leaned on his body and asked softly, then rose up in surprise and unease, words of obedience and admiration, which can be seen in the text. --------------------------------------------------------------------------------
Chinese
上云知音者寡。今决破济禅以作发起之由也。 济以告凯。凯告朝野。由是声驰道俗。请益成蹊。 朝则两班文武。野则郡县官僚。道则慕法僧尼。俗则受化男女。初闻未晓。再问方明。故曰请益。凡请益者。须至恭谨礼记。请益必起。蹊者。大路也。摩肩问道。日日不停。故踏于小径成于大路矣。 大忍法师。梁朝檀德。养道开善。不交当世。时有义集。来会蒋山。 大忍法师。僧史无传。附于隋杭州灵隐天竺寺真观法师传中。略云。大忍法师。匿影钟山。游心方等。将欲试瞻高士。问津于观。因操桴扣寂用呈玄妙。忍乃叹曰。龙树之道方兴东矣。忍师梁朝剃落。隋世圆寂。檀德者。檀。高也。居开善寺。保养大道。不交世俗也。义集者。古之法会皆相立难。用扬大道。近世无之。 虽有折角重席。忍无所容与。 折角者。前汉书。朱云。字子游。鲁人。善周易。特少府。姓五鹿。名充宗。亦通易。元帝欲令讲论。诸儒无能抗者。有荐云。召入摄齐登堂既论。连拄五鹿君。拄音主。刺也。言下堕负。故诸儒为之曰。五鹿岳岳。朱云折角。岳岳。角高貌。鹿角虽高。被朱云难折也。重席者。后汉书文学传云。戴凭。字次仲。正旦群臣朝贺百僚毕会。光武令群臣能说经者更相难诘 现代汉语译本： 上契合云端智慧的人很少。现在我决心破除济禅（Ji Chan，禅宗的一种）的迷雾，以此作为发起（某种事业或讨论）的开端。 济（Ji，人名）把这个想法告诉了凯（Kai，人名）。凯又告诉了朝廷和民间。因此，济的名声传遍了僧俗两界，前来请教的人络绎不绝。 朝廷中有文武百官，民间有郡县官僚，僧侣中有仰慕佛法的僧尼，俗人中有接受教化的男女。起初听闻时还不明白，经过再三询问才逐渐明白。所以说是‘请益’。凡是前来请教的人，必须非常恭敬，符合礼仪。请教时必须站起来。‘蹊’，指的是大路。人们摩肩接踵地问道，每天都不停歇，因此在小路上行走的人多了，也就变成了大路。 大忍法师（Daren Fashi，法师名），是梁朝的檀德（Tande，法号），在开善寺（Kaisan Temple）修养佛道，不与当世之人交往。当时有一个义集（Yiji，法会），来到蒋山（Jiang Mountain）举行。 大忍法师（Daren Fashi）的事迹在僧史中没有记载，附在隋朝杭州灵隐天竺寺（Lingyin Tianzhu Temple）真观法师（Zhenguan Fashi）的传记中。大致记载说，大忍法师（Daren Fashi）隐居在钟山（Zhong Mountain），专心研究方等经典。将要试探一下高士的见识，向真观法师（Zhenguan Fashi）请教。于是敲击法器，用玄妙的佛理来请教。大忍法师（Daren Fashi）听后感叹说：‘龙树菩萨（Nagarjuna）的佛法将要在东方兴盛了！’大忍法师（Daren Fashi）在梁朝出家，在隋朝圆寂。檀德（Tande），‘檀’是高的意思。居住在开善寺（Kaisan Temple），保养大道，不与世俗交往。义集（Yiji），古代的法会都互相辩论，用来弘扬大道，近世已经没有了。 即使有折角（Zhe Jiao）和重席（Chong Xi）的场面，大忍法师（Daren Fashi）也没有表现出任何容忍或退让。 ‘折角’，出自《前汉书》。朱云（Zhu Yun），字子游，是鲁国人，精通《周易》。担任少府。姓五鹿（Wulu），名充宗（Chongzong），也精通《周易》。元帝想让他们辩论，众儒生没有能与他抗衡的。有人推荐了朱云（Zhu Yun），召他入朝，整理衣冠登上殿堂进行辩论。朱云（Zhu Yun）连续攻击五鹿充宗（Wulu Chongzong）。‘拄’，是刺的意思。意思是五鹿充宗（Wulu Chongzong）辩论失败。所以众儒生为之说：‘五鹿充宗（Wulu Chongzong）高高在上，朱云（Zhu Yun）却能折断他的角。’‘岳岳’，是角高的样子。鹿角虽然高，却被朱云（Zhu Yun）难倒了。‘重席’，出自《后汉书·文学传》。戴凭（Dai Ping），字次仲，正旦这天，群臣朝贺，百官聚会。光武帝让群臣中能讲解经书的人互相辩难。
English
English version: Few are those who truly understand the wisdom of the heavens. Now, I am determined to break through the obscurities of Ji Chan (a school of Chan Buddhism), using this as the starting point for initiating (a certain undertaking or discussion). Ji (a person's name) told Kai (a person's name) about this idea. Kai then told the court and the common people. As a result, Ji's reputation spread throughout both the monastic and secular worlds, and those who came to seek guidance formed a continuous stream. In the court, there were civil and military officials; among the common people, there were officials from the prefectures and counties; among the monks and nuns, there were those who admired the Dharma; and among the laity, there were men and women who received teachings. At first, they did not understand when they heard it, but after repeated inquiries, they gradually understood. Therefore, it is called 'seeking guidance'. All those who come to seek guidance must be very respectful and observe etiquette. They must stand up when seeking guidance. 'Xi' refers to a main road. People asked questions shoulder to shoulder, day after day without stopping, so the small path became a main road. Daren Fashi (a Dharma master's name) was Tande (a Dharma name) of the Liang Dynasty, cultivating the Way at Kaisan Temple (Kaisan Temple), and not associating with the people of his time. At that time, there was a Yiji (a Dharma assembly) held at Jiang Mountain (Jiang Mountain). The deeds of Daren Fashi (Daren Fashi) are not recorded in the monastic histories, but are attached to the biography of Zhenguan Fashi (Zhenguan Fashi) of Lingyin Tianzhu Temple (Lingyin Tianzhu Temple) in Hangzhou during the Sui Dynasty. It is roughly recorded that Daren Fashi (Daren Fashi) lived in seclusion on Zhong Mountain (Zhong Mountain), focusing on the study of the Vaipulya Sutras. Intending to test the knowledge of a noble scholar, he sought guidance from Zhenguan Fashi (Zhenguan Fashi). So he struck the Dharma instrument and used profound Buddhist principles to inquire. After listening, Daren Fashi (Daren Fashi) exclaimed: 'Nagarjuna's (Nagarjuna) Dharma will flourish in the East!' Daren Fashi (Daren Fashi) was ordained in the Liang Dynasty and passed away in the Sui Dynasty. Tande (Tande), 'Tan' means high. He lived in Kaisan Temple (Kaisan Temple), nurturing the Great Way, and not associating with the secular world. Yiji (Yiji), ancient Dharma assemblies all involved mutual debate to promote the Great Way, but there are none in recent times. Even if there were scenes of Zhe Jiao (Zhe Jiao) and Chong Xi (Chong Xi), Daren Fashi (Daren Fashi) did not show any tolerance or concession. 'Zhe Jiao' comes from the 'Book of the Former Han Dynasty'. Zhu Yun (Zhu Yun), whose courtesy name was Ziyou, was a native of Lu and was proficient in the 'Book of Changes'. He served as Shaofu. His surname was Wulu (Wulu), and his given name was Chongzong (Chongzong), and he was also proficient in the 'Book of Changes'. Emperor Yuan wanted them to debate, but none of the Confucian scholars could compete with him. Someone recommended Zhu Yun (Zhu Yun), who was summoned to court, tidied his clothes, and ascended the hall to debate. Zhu Yun (Zhu Yun) continuously attacked Wulu Chongzong (Wulu Chongzong). 'Zhu' means to stab. It means that Wulu Chongzong (Wulu Chongzong) failed in the debate. Therefore, the Confucian scholars said: 'Wulu Chongzong (Wulu Chongzong) is high above, but Zhu Yun (Zhu Yun) can break his horns.' 'Yue Yue' is the appearance of high horns. Although the deer's horns are high, they were stumped by Zhu Yun (Zhu Yun). 'Chong Xi' comes from the 'Biography of Literature' in the 'Book of the Later Han Dynasty'. Dai Ping (Dai Ping), whose courtesy name was Cizhong, on the day of the New Year's Day, the officials paid their respects, and all the officials gathered. Emperor Guangwu ordered those among the officials who could explain the scriptures to debate with each other. --------------------------------------------------------------------------------
Chinese
。义有不通辄而夺席以益通者。凭遂重坐五十余席。故京师为之语曰。解义不穷戴侍中。言智解无尽矣。此显忍师当世高德。纵有朱戴之揵．忍之威重则不容与也。容与者。鸥鸟相狎。此语出唐明皇。 先师观慧纵横。听者倾耳。众成弹指合掌。皆言闻所未闻。忍叹曰。此非文疏所出。乃是观机纵辩。般若非钝非利。利钝由缘。丰富适时。是其利相。 般若之智随机所宜。利者深说。钝者浅说。故曰丰富适时。适。悦也。开解群迷。令他悦意。此说法利相也。 池深华大可意得。 大论云。见雨猛。知龙粗。睹池深。知华大也。 庆余晖之有幸。使老疾而忘疲。先达称咏。故颂声溢道。 忍师年老。如夕阳晚景日将隐山。但有残照余影。而在听祖师谈。虽是老年。久坐忘疲。先达者章安指忍也。颂者。毛诗云。美盛德之形容也。溢者满也。道。路也。祖师之德。嘉声美誉满于道路矣。 于时长干惠辩延入定凞。 长干寺在扬州。辩师先住。即止观寺僧诠弟子。当时有誉。人谓之长干领语辩是也。言定凞者笔误。乃是宋凞。梁传第六云。僧伽罗哆。此云宋济。宋景帝末年至京师。元嘉十年卜居钟阜建立精舍。即宋凞寺也。用美乎宋凞之平也。 天宫僧晃请居佛 现代汉语译本：如果有人对经义理解不透彻，戴侍中（官名，以博学多闻著称）就会主动让出自己的座位，以便让对方充分理解。因此，凭着对经义的精通，戴侍中经常要重新坐回五十多个席位。所以京城里流传着这样一句话：‘解释经义没有穷尽，就找戴侍中。’意思是说他的智慧和理解是无穷无尽的。这显示了忍师（指某位精通佛法的僧人）是当世的高德之人。即使有像朱云、戴凭那样敢于直言劝谏的人，凭借忍师的威望和德行，也是能够包容和接纳的。‘容与’，是说像鸥鸟一样互相亲近，没有隔阂。这个典故出自唐明皇。 先师（指某位受人尊敬的老师）的智慧如观慧般纵横无碍，听众都倾耳聆听。许多人情不自禁地弹指、合掌，都说听到了前所未闻的道理。忍师感叹说：‘这些道理不是从文字疏解中得来的，而是观照机缘而随机应变的辩才。般若智慧（梵语，指通过修行获得的智慧）既非迟钝也非敏锐，敏锐或迟钝取决于因缘。’丰富而适时，正是般若智慧的有利之处。 般若智慧的运用要根据具体情况而定，对于理解能力强的人，就深入地讲解；对于理解能力弱的人，就浅显地讲解。所以说‘丰富适时’。‘适’，就是悦。开导解脱众生的迷惑，使他们心生喜悦，这就是说法有利的一面。 池塘深邃，莲花才能开得硕大，令人心生欢喜。 《大智度论》（佛教论书）中说：‘看到雨势猛烈，就知道龙的体型粗壮；看到池塘深邃，就知道莲花硕大。’ 庆幸能够沐浴在（忍师）智慧的余晖之中，即使年老体弱也忘记了疲惫。先达（指有学识、有经验的人）都赞美歌颂，所以赞美的声音充满了道路。 忍师年事已高，就像夕阳西下，光辉即将隐没在山中，但仍然有残余的光芒照耀。能够聆听祖师（指某位受人尊敬的祖师）的教诲，即使是老年人，也能久坐而忘记疲惫。‘先达’，章安（地名）指的是忍师。‘颂’，《毛诗》中说，是赞美盛德的形容。‘溢’，是充满的意思。‘道’，是道路的意思。祖师的德行，美好的声誉充满了道路。 当时，长干寺（寺名，位于扬州）的惠辩（人名）被延请入宋凞（人名）的住所。 长干寺位于扬州。惠辩法师先前住在那里，是止观寺僧诠（人名）的弟子，当时很有名气，人们称他为长干领语辩。说‘定凞’是笔误，应该是宋凞。《梁传》第六卷记载：僧伽罗哆（梵语，人名），翻译成汉语是宋济。宋景帝末年来到京师，元嘉十年在钟阜（地名）建造精舍，就是宋凞寺。赞美宋凞的平定。