English
English version: Seeing the wonderfulness of Samadhi (state of meditative consciousness) which is beyond comprehension. What do those with discerning eyes think? The Master arose from Samadhi and immediately went to Mount Tiantai to pay respects to National Teacher Deshao (Zen master Deshao, a prominent figure in the Tiantai school), performing the disciple's ritual and serving him with the respect due to a teacher. At that time, the National Teacher had the keen perception of a celestial being. Upon seeing the Master, he deeply valued him and secretly imparted the mind-seal (direct transmission of Dharma). He then said to the Master, 'You have an affinity with the Marshal (likely referring to a military leader or influential figure). In the future, you will greatly promote Buddhist affairs. It is a pity that I will not be able to witness it.' Lang Shi Wu Zhi Jing praised: 'The Dharma King (Buddha) expounds the Dharma, also relying on the power of the Dharma, Like wind being blown in the sky, as if aided by wings. National Teacher Shao's prophecy, the Dharma affinity was planted long ago. The lineage of Lingjiu Mountain (Vulture Peak), the chairman of Nanping Mountain. The bamboo ancestor and the tung descendant, generations enjoy his virtue, The great kalpa (cosmic cycle) will not be destroyed, the causes and conditions are empty and still. The firewood is exhausted, and the fire is passed on, please ask Huiyue (wisdom moon, metaphor for Dharma transmission).' The Master circumambulated in the middle of the night at Guoqing Temple, and saw the lotus flower held by Samantabhadra Bodhisattva (symbol of the vows and practices of a Bodhisattva) suddenly appear in his hand. Therefore, he thought of his two vows from past lives, and was hesitant to decide. So he went to the Zhizhe Zen Temple and made two paper lots, one saying 'Single-minded Samadhi' and the other saying 'Myriad Good Deeds to be Reborn in the Pure Land'. He prayed silently, saying, 'In these two paths, whichever is easier to achieve merit, needs to be drawn seven times consecutively.' He drew them randomly, and even seven times, there was no interval. Therefore, he single-mindedly devoted himself to cultivating the Pure Land practice. Bhikkhu Hongen praised: 'The mind desires to be born in the heavens, dreaming of light flight; the mind dwells in the Buddha-land, the sacred realm appears mysteriously. Dreaming of excrement and filth brings wealth, dreaming of coffins and utensils brings position. These are signs of the right and wrong thoughts of the worldly and the transcendent. When Master Fang practiced the Way, he sensed such auspicious responses. Samantabhadra Bodhisattva is the teacher of myriad practices, and the lotus flower represents the One Vehicle Dharma. Could it be that the Master's merit has entered the realm of true purity, a precursor to the realization of wonderful perfection?' Throughout his life, wherever the Master went, he often built Dharma Flower Repentance Halls, adorning the Pure Land. Day and night, at the six periods of time, he universally performed the Dharma Flower Repentance on behalf of all beings in the Dharma Realm. Later, he established an altar at Guoqing Temple to practice the rituals. At night, he saw a divine being entering with a halberd. The Master rebuked him, saying, 'How dare you enter without permission?' The divine being replied, 'I have accumulated pure karma for a long time, and only then can I come to this place.' Zheng Zhihui praised: 'The Master repents for sentient beings, who repents for the Master? The long night is vast, and it will never dawn.' --------------------------------------------------------------------------------
Chinese
虞公开士锓我仪范 举似介公壑公攸相 九原可作玄珠有粲 巍巍华台悠悠法藏 恍惚见之手莲牙象 师尝振锡金华天柱峰。诵法华经三载。一夜。禅定中见观音乘空而来。以甘露灌其口。从此遂发无碍辩才。下笔盈卷。 江镤赞曰。若云有法难修。试做三年之攻苦。若云有修难证。试参一滴之甘凉。斥鷃成巢。现师定体。三年一日也。雉儿立化。现师慧体。一滴千江也。夫是之谓妙法。 周广顺二年。师说法于明州雪窦山。学者辐辏。师上堂云。雪窦这里。迅瀑千寻。不停纤粟。奇岩万仞。无立足处。汝等诸人向甚么处进步。时有僧问。雪窦一迳。如何履践。师云。步步寒花结。言言彻底冰。 元美王世贞心赋序云。天竺古先生说法四十九年。至竟无一法可说。未觉则万语不为多。觉则一字不为少。呜呼。是何寿老之言之多也。夫亦为学人地也。当四十九年说法。一法而诸经异名。诸学人者寻名而狥之。则益远矣。 建隆元年。大檀越吴越国钱忠懿王弘俶见灵隐倾废。请师复兴。重创殿宇。前后计一千三百余间。及四面围廊。自三门绕至方丈。左右相通。禅师实为灵隐中兴之祖。 比丘袾宏赞曰。鹫岭频伽音。冷泉功德水。弥陀也自飞来。数朵青莲拥翠。感动恶 现代汉语译本： 虞公（虞世南）公开赞扬我的仪容风范，向介公（介之推）、壑公（不详）举荐我。九原（死者埋葬的地方）之下也可以写作，玄珠（比喻珍贵的佛法）闪耀着光彩。高大的华台（寺庙）巍峨耸立，深远的佛法蕴藏其中。恍惚间看见他手中拿着莲花，牙齿洁白如象牙。 师父曾经在金华天柱峰振锡（僧人所用的锡杖），诵读《法华经》三年。一天晚上，在禅定中看见观音（观世音菩萨，佛教中的菩萨）乘空而来，用甘露灌入他的口中。从此就生发了无碍的辩才，下笔如有神助，写满了书卷。 江镤赞颂说：如果说佛法难以修行，不妨尝试三年刻苦的功夫；如果说修行难以证悟，不妨参悟一滴甘露的清凉。小小的燕子筑成巢穴，展现了师父的定力，三年就像一天一样短暂。野鸡立刻化为灰烬，展现了师父的智慧，一滴甘露遍布千江万河。这就是所谓的妙法。 周广顺二年（952年），师父在明州雪窦山说法，前来学习的人像车辐聚集一样。师父上堂开示说：雪窦山这里，飞流直下的瀑布有千寻之高，连细小的米粒都无法停留；奇特的岩石有万仞之险，没有可以立足的地方。你们这些人要向什么地方进步呢？当时有僧人问：雪窦山只有一条小路，要如何践行呢？师父回答说：每一步都留下寒冷的冰花，每一句话都彻底如冰一样清澈。 元美（王世贞的字）王世贞在《心赋序》中说：天竺（古印度）的古先生（释迦牟尼佛）说法四十九年，最终也没有一法可说。没有觉悟的时候，说再多的话也不算多；觉悟的时候，一个字也不算少。唉！这是什么长寿老人的话这么多啊！这也是为学人着想啊！当四十九年说法时，一法却有诸经的异名，那些学佛的人追逐名相而舍弃根本，那就越来越远了。 建隆元年（960年），大檀越（施主）吴越国钱忠懿王钱弘俶看到灵隐寺倾颓荒废，于是请求师父来复兴。重新建造殿宇，前后共计一千三百多间，以及四面环绕的围廊，从三门（寺庙的正门）环绕到方丈（寺院住持的居所），左右相通。禅师实在是灵隐寺中兴的祖师。 比丘（出家的男子）袾宏赞颂说：如同鹫岭（灵鹫山，释迦牟尼佛说法之地）的频伽鸟（妙音鸟）的声音，如同冷泉（灵隐寺的泉水）的功德水。阿弥陀佛（西方极乐世界的佛）也亲自飞来，无数朵青莲花拥簇着翠绿。感动了恶人。
English
English version: Lord Yu openly praised my demeanor and appearance, recommending me to Lord Jie (Jie Zhitui) and Lord He (unknown). Even in the depths of Jiu Yuan (the place where the dead are buried), one can write, and the Xuan Zhu (a metaphor for precious Buddhist teachings) shines brightly. The towering Hua Terrace (temple) stands majestically, and profound Buddhist teachings are stored within. In a trance, I see him holding a lotus flower in his hand, his teeth as white as ivory. The master once shook his staff (a monk's staff) at Tianzhu Peak in Jinhua, reciting the Lotus Sutra for three years. One night, in meditation, he saw Guanyin (Avalokiteśvara, a bodhisattva in Buddhism) coming through the air, pouring nectar into his mouth. From then on, he developed unimpeded eloquence, filling scrolls with his writing. Jiang Pu praised: If it is said that the Dharma is difficult to cultivate, try three years of diligent effort; if it is said that enlightenment is difficult to attain, try to understand the coolness of a drop of nectar. Small sparrows build nests, showing the master's samadhi; pheasants immediately turn to ashes, showing the master's wisdom. One drop spreads through a thousand rivers. This is what is called the wonderful Dharma. In the second year of Guangshun of the Zhou Dynasty (952 AD), the master preached at Xuedou Mountain in Mingzhou, and scholars gathered like spokes around a wheel. The master ascended the hall and said: Here at Xuedou, the swift waterfall is a thousand fathoms high, unable to hold even a tiny grain of rice; the strange rocks are ten thousand fathoms dangerous, with no place to stand. Where do you all intend to progress? At that time, a monk asked: Xuedou has only one path, how should it be traversed? The master replied: Every step leaves behind cold ice flowers, every word is thoroughly clear as ice. Yuanmei (Wang Shizhen's courtesy name) Wang Shizhen said in the preface to 'Ode to the Mind': The ancient master of Tianzhu (ancient India) (Sakyamuni Buddha) preached for forty-nine years, and ultimately there was no Dharma to be spoken. Before enlightenment, a thousand words are not too many; after enlightenment, one word is not too few. Alas! Why does this old man of longevity have so much to say! This is also for the sake of learners! When preaching for forty-nine years, one Dharma has different names in various sutras, and those who study Buddhism pursue names and abandon the root, then they will go further and further away. In the first year of Jianlong (960 AD), the great benefactor King Qian Hongchu of the Wu-Yue Kingdom saw that Lingyin Temple was dilapidated and abandoned, so he requested the master to revive it. He rebuilt the halls, totaling more than one thousand three hundred rooms, as well as the surrounding corridors on all sides, encircling from the three gates (the main gate of the temple) to the abbot's room (the residence of the abbot of the monastery), connecting left and right. The Chan master was truly the ancestor of the revival of Lingyin Temple. Bhikkhu (ordained male) Zhuhong praised: Like the sound of the Kalaviṅka bird (bird with a beautiful voice) of Vulture Peak (Gṛdhrakūṭa, the place where Shakyamuni Buddha preached), like the water of merit of Cold Spring (the spring of Lingyin Temple). Amitabha Buddha (the Buddha of the Western Pure Land) also personally flew here, countless blue lotus flowers surrounding the emerald green. Moved the wicked. --------------------------------------------------------------------------------
Chinese
发王高占善权位。登楼沧海日悬。说法巫山雨霈。至今直指不欹斜。一镜两湖无向背。 吴越忠懿王于显德元年来建永明禅寺(即今净慈寺也)。赐智觉禅师号。命师住持。为第一世。会三宗。师德集宗镜录一百卷．万善同归集．神栖安养赋．心赋．诗偈等九十七卷。颁入大藏流行。居永明十五载。手度弟子二千余人。嗣师之法者。杭州乾明津禅师．富阳子蒙和尚。 虞淳熙赞曰。门外一湖水。堂上一轮镜。镜中西子妍。湖里菱花映。错认涉入重重。法眼便增翳病。若个永明旨。谁为智觉境。牵回长耳疥癞儿。惊起灰心五百圣。 师升座。僧问。如何是永明妙旨。师曰。更添香着。曰。谢师指示。师曰。且喜没交涉。僧礼拜。师曰。听取一偈。欲识永明旨。门前一湖水。日照光明生。风来波浪起。 传如述紫柏大师言。古今禅教相非。性相相忌久矣。唯寿师宗镜录括三藏。会五宗。故其卷以百计。学者多望洋。观师升坐。直拈西子一湖。掷向当台。风动波起。日照明生。道是禅是教。是性是相。比量非比量。唯识非唯识。一涉拟议。便入黑山鬼窟。非永明旨矣。况诸宗义学筌蹄乎。后之览宗镜者。具只眼始得。古之伯牙绝弦。匠石辍斤。读斯语不能不为二师感也。 慧日峰迤西。岩洞 现代汉语译本 发扬王道占据善权之位，登上高楼，沧海之上，红日悬挂。说法如同巫山降下滂沱大雨。至今，（永明延寿禅师的）直指禅法没有倾斜。如同明镜照映两湖，没有向背之分。 吴越忠懿王在显德元年（945年）兴建永明禅寺（即现在的净慈寺）。赐予智觉禅师的称号，并命他住持，作为第一世住持。融会天台、华严、法相三宗。智觉禅师的著作汇集了《宗镜录》一百卷、《万善同归集》、《神栖安养赋》、《心赋》、诗偈等九十七卷，颁布收入大藏经中流通。在永明寺居住十五年，亲自度化的弟子有两千多人。继承禅师之法的有杭州乾明津禅师、富阳子蒙和尚。 虞淳熙赞颂说：门外就是一湖水，佛堂之上悬挂着一轮明镜。镜中映照着西施的美丽容颜，湖里倒映着菱花。如果错误地认为（实有其事）而涉入其中，法眼就会增加翳障之病。哪个才是永明的宗旨？谁才是智觉的境界？牵回长着耳朵的疥癞之人，惊醒了灰心丧气的五百罗汉。 禅师升座说法，有僧人问：‘如何是永明的妙旨？’禅师说：‘更添香着。’僧人说：‘感谢禅师指示。’禅师说：‘且喜没交涉。’僧人礼拜。禅师说：‘听取一偈：想要认识永明的宗旨，就在门前这一湖水。太阳照耀，光明生起，风吹来，波浪涌起。’ 传如叙述紫柏大师的话说：自古以来，禅宗和教理互相排斥，性宗和相宗互相忌恨已经很久了。只有永明延寿禅师的《宗镜录》概括了三藏，融会了五宗，所以他的著作以百卷计算，学者大多望洋兴叹。观看禅师升座，直接拈出西施和一湖水，掷向当台。风动波起，太阳照耀光明生起。说是禅，是教，是性，是相，比量非比量，唯识非唯识。一旦涉入拟议，就进入了黑山鬼窟，不是永明的宗旨了。更何况是诸宗的义学筌蹄呢？后世阅读《宗镜录》的人，要具备一只慧眼才能领会。古时候的伯牙绝弦，匠石辍斤，读到这些话不能不为两位大师感动啊。 慧日峰向西延伸，有岩洞。