English
English version: His younger sister was taken into the imperial harem and favored by the emperor. Because Lin was still young, he was allowed to serve by their side. At the age of eighteen, he sought refuge with the Shramana (Buddhist monk) Fa Xu at Guoyuan Temple in Xiangzhou and became a monk. Fa Xu ordained him with the ten precepts, guided him in the study of Vinaya (monastic discipline), and then took him north. The five precepts, ten precepts, and two hundred and fifty precepts are all encompassed by the term 'Vinaya'. 'Taking north' refers to the fact that the teacher is positioned in the north, facing south, while the disciple faces north and bows, hence the saying. He went to visit the Vinaya master Hui Kuang, and was also proficient in Vaipulya sutras, so he served him facing north. The tenth chapter on the interpretation of meaning in the 'Continued Biographies of Nanshan' records: The Shramana Hui Kuang, whose surname was Cao, was a native of Qiao. He became a monk at the age of twelve, serving Dharma Master Cheng of Baoguang Temple in Jiangling. He was proficient in the Vinaya and encountered the true imperial collection, studying treatises such as the 'Mahāyānasaṃgraha' and 'Vijñaptimātratāsiddhi'. Later, he went to Mount Daxian to recite the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra), the 'Sutra of Immeasurable Meanings' (Amitārtha Sūtra), and the 'Sutra of Contemplation on Samantabhadra Bodhisattva' (Samantabhadra Meditation Sutra). After twenty days, he completed all three sutras. He further practiced the Vaipulya repentance rituals, his mind was pure, and his actions were diligent, and auspicious signs appeared before him. He saw the Bodhimanda (place of enlightenment) vast, exquisitely decorated, and adorned, but the various sutras and Buddha images were scattered and mixed up. He was on a high seat, his feet on a rope bed, reciting the 'Lotus Sutra' while arranging the sutras and images. Thereafter, his mind and spirit were harmonious and clear, more refreshed than usual. When he received the full ordination, he was thoroughly versed in the Vinaya Pitaka. The good roots of his past lives sprouted, and he often delighted in meditative bliss. He felt that there was no one in the east of the Xiang River worth consulting. Mount Daxian is in Hengzhou. North-south is called 'vertical', and east-west is called 'horizontal'. Chen said that the sutras and images being vertical and horizontal indicates that the scriptures are disordered. Reciting the 'Lotus Sutra' while arranging the sutras and images indicates that one should use the meaning of the 'Lotus Sutra' to distinguish between the pure and the mixed, and guide them back to the right path (this statement is correct). 'The sprouting of past lives' means that the good roots cultivated in past lives are stored in the eight consciousnesses, and in this life, good deeds are universally emphasized, like withered roots receiving the spring dew, and sprouts grow again from the roots. 'Yayang' is an appearance of dissatisfaction. And in the east of the Xiang River, some Dharma masters cannot balance meditation and wisdom, so they feel dissatisfied because there is no one worth consulting. At that time, there was Chan Master Hui Si (from Wujin), whose reputation was high on Mount Song, and whose practice was deep in the Yi and Luo regions, for ten years as one day. --------------------------------------------------------------------------------
Chinese
诵七载方等。九旬常坐一时圆证。希有能有。事彰别传。昔在周室。预知佛法当祸。故背北游南。意期衡岳以希栖遁。权止光州大苏山。 南岳传左南山续传十七卷张华博物志云。嵩高为中岳。属预州。言名高嵩岭。意以四岳低也。伊洛即洛阳伊水也。亦尚书禹贡伊洛瀍润既入于河。是此水也。伊洛既深。故比南岳之行也。七载方等。传中不说。九旬常坐。依文殊问般若经。止观委明。此不注也。周室者。后周姓宇文。都长安。凡六帝。第三帝武。帝讳邕。字祢罗突。建德三年五月毁道释二教。经像悉毁。罹沙门道士并令还俗。凡经七载。既大隋受禅。方兴佛教。思师预知此祸。故背北游南也。光州即今衡州也。 先师遥餐风德。如饥渴矣。 风谓道风。德谓德行。如饥渴者。故诗云。未见君子。惄如调饥。 其地乃是陈齐边境。兵刃所冲。而能轻于生重于法。忽夕死。贵朝闻。涉险而去。 当是之时。北属周国。南乃陈齐。三方各据。皆有戍守。兵刃交横。故云涉险。夕死者。论语云。朝闻道。夕死可也。 初获顶拜。思曰。昔日灵山同听法华。宿缘所追。今复来矣。 荆碑云。悟后乃云。吾尝与汝法华会上同听劝发品。还记得否。师蒙印语。悟如梦觉。了见三世如视 现代汉语译本： 诵读《方等经》七年，九十天常常禅坐，一时之间圆满证悟，稀有难得。这些事迹在其他传记中有详细记载。过去在北周时期，预先知道佛法将要遭受灾祸，所以背离北方，向南游历，打算到衡山隐居，暂时停留在光州大苏山。 《南岳传》左、《南山续传》第十七卷、《张华博物志》记载：嵩山是中岳（五岳之一，位于河南省），属于豫州。因为山势高耸而得名，意思是其他四岳都比它低。伊洛指洛阳的伊水，也见于《尚书·禹贡》中‘伊洛瀍润既入于河’的记载。因为伊洛水深，所以比喻南岳慧思的修行之深。‘七载方等’，传记中没有详细说明。‘九旬常坐’，依据《文殊问般若经》和《止观》的解释，这里不做注释。周室指后周，姓宇文，都城在长安，共有六位皇帝。第三位皇帝是周武帝，名宇文邕，字祢罗突。建德三年五月，他毁坏佛、道二教，所有经书佛像都被毁坏，僧人和道士都被迫还俗，总共持续了七年。后来隋朝取代了周朝，才开始兴盛佛教。慧思禅师预先知道这场灾祸，所以背离北方，向南游历。光州就是现在的衡州。 先师慧思遥慕道风和德行，就像饥渴的人渴望食物和水一样。 ‘风’指道风，‘德’指德行。‘如饥渴者’，所以诗经说：‘没有见到君子，心里像饥饿一样。’ 那里是陈、齐的边境，经常发生战争，但他能够轻视生命，重视佛法，宁愿早上听到真理，晚上死去，也要冒险前往。 当时，北方属于周国，南方属于陈、齐，三方各自占据，都有军队驻守，战火纷飞，所以说是冒险。‘夕死’出自《论语》：‘早上听到真理，晚上死去也可以。’ 慧思禅师第一次得到顶礼拜见，慧思禅师说：‘过去在灵山会上，我们一同听闻《法华经》，因为宿世的因缘牵引，今天又相遇了。’ 荆州的碑文记载：悟道后才说：‘我曾经与你在法华会上一起听闻《劝发品》，还记得吗？’慧思禅师得到印证，如同从梦中醒来，清楚地看到过去、现在、未来三世，就像看...
English
English version: He recited the *Fangdeng Sutra* (Vaipulya Sutra, a collection of Mahayana sutras) for seven years, and constantly sat in meditation for ninety days, achieving complete enlightenment in a single moment. This is rare and remarkable. These events are detailed in other biographies. In the past, during the Zhou dynasty, he foresaw the impending disaster for Buddhism, so he turned his back on the north and traveled south, intending to retreat to Mount Heng (one of the Five Great Mountains in China), but temporarily stayed at Mount Dasu in Guang Prefecture. The *Biography of Nanyue* on the left, the seventeenth volume of the *Continued Biographies of Nanshan*, and Zhang Hua's *博物志* (Bowu Zhi, *Record of Diverse Matters*) state: Mount Song (another of the Five Great Mountains) is the Central Mountain, belonging to Yu Province. It is named for its towering height, implying that the other four mountains are lower. Yi and Luo refer to the Yi River in Luoyang, also mentioned in the *Book of Documents* (*Shangshu*) in the passage 'The Yi, Luo, Chan, and Run rivers all flow into the Yellow River.' Because the Yi and Luo rivers are deep, it is used as an analogy for the depth of Huisi's practice in Nanyue. 'Seven years of *Fangdeng*', not detailed in the biography. 'Ninety days of constant sitting', based on the *Manjushri's Questions on Prajna Sutra* and the *Zhiguang*, not annotated here. The Zhou dynasty refers to the Later Zhou, with the surname Yuwen, and the capital in Chang'an, with a total of six emperors. The third emperor was Emperor Wu, named Yuwen Yong, styled Niluotou. In the fifth month of the third year of the Jian'de era, he destroyed the Buddhist and Taoist religions, all scriptures and images were destroyed, and monks and Taoists were forced to return to lay life, lasting for seven years. Later, the Sui dynasty replaced the Zhou dynasty and began to promote Buddhism. Master Huisi foresaw this disaster, so he turned his back on the north and traveled south. Guang Prefecture is now Heng Prefecture. The Venerable Master Huisi yearned for the wind of the Dao (the way, the truth) and virtuous conduct, like a hungry and thirsty person craving food and water. 'Wind' refers to the wind of the Dao, and 'virtue' refers to virtuous conduct. 'Like hunger and thirst', hence the poem says: 'Not having seen the gentleman, I am as hungry as if I were starving.' That place was the border between the Chen and Qi states, a place of constant warfare, but he was able to value the Dharma more than his own life, willing to die in the evening if he heard the truth in the morning, and ventured there despite the dangers. At that time, the north belonged to the Zhou state, and the south belonged to the Chen and Qi states. The three sides each occupied their territories, and all had garrisons stationed, with weapons clashing. Therefore, it is said to be dangerous. 'Die in the evening' comes from the *Analects*: 'If I hear the Dao in the morning, I can die in the evening.' When Huisi first received the prostration and worship, Huisi said, 'In the past, at the Vulture Peak (Grdhrakuta Mountain), we listened to the *Lotus Sutra* (Saddharma Pundarika Sutra) together. Due to the karmic connections from past lives, we meet again today.' The inscription in Jingzhou states: Only after enlightenment did he say, 'I once listened to the *Chapter on Encouragement to Hold On* (of the Lotus Sutra) with you at the Lotus Assembly, do you still remember?' Master Huisi received the confirmation, like awakening from a dream, clearly seeing the three periods of time (past, present, and future) as if looking... -------------------------------------------------------------------------------- 诸掌。六通三明悉皆圆证。
Chinese
即示普贤道场。为说四安乐行。于是昏晓苦到。如教研心。 四安乐行即本经中品。身．口．意并慈悲四也。文句广释。南岳有一卷文近。以皎公自衡带此本归。人多传写。研穷也。实如师教。研穷其心也。 于时但勇于求法而贫于资供。切柏代香。柏尽则继之以栗。卷帘进月。月没则燎之以松。 栗根气味犹胜别木。故续其柏也。燎(力照反)。宵明曰燎。故毛诗有庭燎篇。美周宣王鸡未鸣设大烛于庭以侍诸侯之朝。今祖师尽夜之设。非只鸡鸣而已。 息不虚黈。言不妄出。 黈(他斗切)。出气也。祖师修六妙门。继志数息。故息不虚出矣。孝经云。非先王之法言不敢道。又云。夫人不言。言必有中。古儒君子尚然。况吾祖深位。言岂妄出耶。 经二七日。诵至药王品。诸佛同赞是真精进。是名真法供养。到此一句。身心豁然。齐而入定。持因静发。 或者疑云。大师悟入何不在十如是甚深境界顿证。而至此品耶。此难无穷。况七卷文通皆妙法。荆溪云。文文之下通结妙名。句句之中咸具体等。但悟入由时也。问。止观云。诵经诵咒尚諠于静。祖师何故因诵而悟耶。答。常坐遮诵。故有此说。法华三昧通于正助。念念之中不离三观 现代汉语译本： 所有功德圆满，六神通（Abhijñā，超自然能力的六种）和三明（Tisro Vidyā，三种智慧）都完全证得。 于是，他展示了普贤（Samantabhadra）菩萨的道场，并为大众宣讲了四安乐行。从早到晚，他刻苦修行，按照教导来研究内心。 四安乐行即是《法华经》中的中品，指的是身、口、意以及慈悲四种安乐的修行方式。文句中有广义的解释。南岳慧思禅师有一卷相关的文章。皎公从衡山带回此版本，人们争相传抄。研，是研究的意思。实如师教，是说真正按照老师的教导，研究穷尽自己的内心。 当时，他虽然勇于求法，但生活贫困，缺乏资财供养。于是，他用砍下的柏树枝代替香来供佛，柏树枝烧尽了，就用栗树枝来代替。卷起帘子迎接月光，月亮落下后，就点燃松木来照明。 栗树根的气味比其他树木更好，所以用来接替柏树。燎（liáo），是照明的意思。夜晚照明叫做燎。所以《毛诗》中有《庭燎》篇，赞美周宣王在鸡鸣之前就在庭院里点燃大烛，用来迎接前来朝见的诸侯。现在祖师整夜点燃松木照明，不仅仅是为了等待鸡鸣。 呼吸不虚耗，言语不妄出。 黈（tǒu），是出气的意思。祖师修行六妙门，持续不断地调整呼吸，所以呼吸不会白白浪费。 《孝经》说：‘不是先王的法言不敢说。’又说：‘人不轻易说话，说则必中。’古代儒家君子尚且如此，更何况我们的祖师具有很深的地位，他的言语怎么会随便说出口呢？ 经过十四天（二七日），诵读到《药王品》时，经文中‘诸佛同赞是真精进，是名真法供养’这一句，他身心豁然开朗，随即入定。这是因为持戒的因缘成熟，从而引发了禅定。 有人可能会疑惑：大师的悟入为什么不是在十如是（诸法实相的十个方面）甚深境界中顿悟，而是在诵读到《药王品》时才开悟呢？这种疑问是没有穷尽的。况且《法华经》七卷经文都包含着妙法。荆溪湛然尊者说：‘每一段文字都贯穿着妙法的名称，每一句话都完整地包含了诸法的体性。’只是开悟的时机不同罢了。问：止观中说，诵经诵咒尚且喧闹，不利于禅定，祖师为什么会因为诵经而开悟呢？答：常坐禅时要避免诵经，所以有这种说法。《法华三昧》贯通正行和助行，念念之中都不离三观（空观、假观、中观）。