English
English version Promote the kingly way and occupy the position of good power. Ascend the tower, and the sun hangs over the vast sea. Preaching the Dharma is like a torrential rain falling from Mount Wu. To this day, (Zen Master Yongming Yanshou's) direct pointing Zen method has not deviated. Like a bright mirror reflecting two lakes, there is no distinction between front and back. King Zhongyi of Wuyue built Yongming Zen Temple (now Jingci Temple) in the first year of Xiande (945 AD). He bestowed the title of Zhijue Zen Master and ordered him to be the abbot, as the first abbot. He integrated the Tiantai, Huayan, and Faxiang schools. Zen Master Zhijue's works include the 'Zongjing Lu' (Record of the Source Mirror) in one hundred volumes, 'Wan Shan Tong Gui Ji' (Collection of Myriad Good Deeds Returning to the Same Source), 'Shen Qi Anyang Fu' (Ode to the Spirit Dwelling in Peaceful Nurturing), 'Xin Fu' (Ode to the Mind), poems, and verses, totaling ninety-seven volumes, which were promulgated and included in the Tripitaka for circulation. He resided in Yongming Temple for fifteen years and personally ordained more than two thousand disciples. Those who inherited the Zen Master's Dharma include Zen Master Qianming Jin of Hangzhou and Monk Zimeng of Fuyang. Yu Chunxi praised: Outside the door is a lake, and above the hall hangs a round mirror. The mirror reflects the beautiful face of Xi Shi (famous beauty in ancient China), and the lake reflects the water caltrop flowers. If one mistakenly believes (that it is real) and gets involved, the Dharma eye will increase the disease of cataracts. Which is the true meaning of Yongming? Who is the realm of Zhijue? Drag back the scabby person with long ears, and awaken the five hundred Arhats who have lost heart. The Zen Master ascended the seat to preach the Dharma, and a monk asked: 'What is the wonderful meaning of Yongming?' The Zen Master said: 'Add more incense.' The monk said: 'Thank you, Zen Master, for the instruction.' The Zen Master said: 'Fortunately, there is no involvement.' The monk bowed. The Zen Master said: 'Listen to a verse: If you want to know the meaning of Yongming, it is in the lake in front of the door. The sun shines, and light arises; the wind blows, and waves rise.' Chuanru narrated Master Zibo's words: Since ancient times, Chan (Zen) and Doctrine have been mutually exclusive, and the schools of Essence and Phenomena have been mutually resentful for a long time. Only Zen Master Yongming Yanshou's 'Zongjing Lu' summarizes the Tripitaka and integrates the five schools, so his works are calculated in hundreds of volumes, and scholars mostly sigh in admiration. Watching the Zen Master ascend the seat, he directly picks up Xi Shi and a lake, and throws them onto the platform. The wind moves and waves rise, the sun shines and light arises. Saying it is Chan, it is Doctrine, it is Essence, it is Phenomena, comparing and not comparing, Vijnanavada (Consciousness-only) and not Vijnanavada. Once involved in deliberation, one enters the Black Mountain Ghost Cave, which is not the meaning of Yongming. Moreover, what about the doctrinal and academic traps of the various schools? Those who read the 'Zongjing Lu' in later generations must have a wise eye to understand. In ancient times, Boya broke his zither strings, and the artisan Shi stopped his axe. Reading these words, one cannot help but be moved by the two masters. West of Hui Ri Peak, there is a cave. --------------------------------------------------------------------------------
Chinese
㟏岈。湖山映带。禅师每日必于此岩诵妙法莲华经。垂化共计万三千部。尝感诸天雨花。台仍旧名云。 李培赞曰。止观明执禅呵教名之曰愚。泥教篾禅名之曰狂。狂愚之过虽小。不同邪见。轮转盖无差别。吾师乎禅彻唯心。了一字之本空。经宣上乘。达海藏之无碍。天之所以雨花者。殆表解行两全之妙因者欤。 师居永明。日课一百八事。未尝暂怠。至暮。每独往别峰行道念佛。然密从之者。常数百人。清宵月朗。空中时闻螺贝天乐之声。感忠懿王闻而叹曰。自古求西方者。未有若是之切至也。特为建西方香严殿于赤岩。以成其志。 屠本畯赞曰。禅师道高德盛。为法眼宗师。犹自昼夜躬行一百八事。行道致天乐闻空。念佛感国王颂德。直入普贤无疲厌行海者。昔有赞师光昭万古。为再生之善导。语不绮矣。今之卑功行而谈本体。假机权而希实际者。所由殆与师旨不亦异乎。 钱塘古称罗刹江。其潮汐之险。不减瞿塘三峡。钱王有吴越时。筑捍海塘。工役难就。曾以万弩射潮头。终不能杀其势。开宝三年。师奉诏于月轮峰建创六和塔。高九级。五十余丈。用以为镇。自是潮习故道。居民德之。 来宗道赞曰。昔者阳侯肆虐。妄窥吾浒之民室。即神龙后身。逞万弩不足以当。师之筑塔 。夫弓矢之与窣堵均物也。要之非师之愿力。冥有所持耶。今塔渐圮。而潮势日横矣。安得檀越庄严多宝若开宝年。知师身在寂光。当助欢喜。 后汉乾祐三年十一月二日。吴越王以诞辰饭僧于永明寺。王问师云。今有真僧降否。师曰。长耳和尚乃定光佛应身也。王趋驾参礼。定光云。弥陀饶舌。少选。跏趺而化。 陶望龄赞曰。罗千灯于一室。那律不能分其光。合万派于沧溟。娑竭不能别其湿。诸佛法流智照恒如焉。之师也。非同现同。非异示异。揭古今时劫为旦暮。死生人我为俳优。知此法界一相无相之旨。宁有余蕴哉。 高丽国王览师宗镜等录。遣使航海赍书叙弟子礼。奉金线织成袈裟．紫水晶数珠．金澡罐等。彼国问道之僧。承师印可记莂者三十六人。相继归本国。各化一方。 觉范洪禅师曰。永明宗镜录不独异国君长读之皆望风称门弟子。即元祐间。宝觉和尚宴坐龙山。虽德腊俱高。犹手不释卷曰。吾恨见此书之晚也。今天下名山莫不有之。而学者终身有未尝展卷者。唯饱食横眠。游谈无根而已。谓之报佛恩乎。负佛恩乎。 师于开宝七年复入天台开菩萨戒。求受者约万余人。普获具佛律仪。谨洁无犯。 秦舜友赞曰。禅师天台说戒之时。测其圣心。当云止非曰戒本 现代汉语译本：弓箭和佛塔（窣堵，梵文stūpa的音译，指佛塔）本质上是一样的。关键在于，如果没有老师的愿力和冥冥之中的力量支持，怎么能行呢？现在佛塔逐渐倒塌，而潮水却日益汹涌。哪里能找到像开宝年间（968-976）的檀越（dànyuè，梵文dana-pati的音译，指施主）那样庄严多宝塔的人呢？如果知道老师的身在寂光净土，应当会感到欢喜。 后汉乾祐三年（950）十一月二日，吴越王在永明寺为庆祝自己的生日而斋僧。吴越王问禅师说：‘现在有真僧降世吗？’禅师说：‘长耳和尚就是定光佛的应身。’吴越王连忙前去参拜。定光和尚说：‘弥陀（阿弥陀佛）饶舌。’不久，便结跏趺坐而圆寂。 陶望龄赞颂说：‘在一间屋子里点燃千盏灯，那律（阿那律，佛陀十大弟子之一，以天眼第一著称）也无法分辨出它们的光芒；将万千支流汇入沧溟大海，娑竭龙王也无法分辨出它们的湿度。诸佛的法流和智慧之光永远如此。’说的就是这位禅师啊！他不同于随波逐流，也不同于标新立异。他将古今时劫视为旦夕之间，将生死人我视为戏子。明白了这法界一相无相的宗旨，哪里还会有什么剩余的疑惑呢？ 高丽国王阅读了禅师的《宗镜录》等著作后，派遣使者漂洋过海，带着书信表达弟子的敬意，并奉上金线织成的袈裟、紫水晶数珠、金澡罐等。该国向禅师问道的僧人，得到禅师印可和记莂（jiébié，佛教术语，指对弟子修行程度的认可）的有三十六人，他们相继返回本国，各自教化一方。 觉范洪禅师说：‘永明禅师的《宗镜录》不仅异国君王读后都望风称臣，就连元祐年间，宝觉和尚在龙山宴坐时，虽然德高望重，仍然手不释卷地说：‘我后悔见到这本书太晚了！’现在天下名山没有不藏有此书的，但学者终身都没有翻阅过。只是饱食终日，无所事事，游谈无根而已。这能算是报答佛恩吗？还是辜负佛恩呢？’ 禅师在开宝七年（974）再次前往天台山，开设菩萨戒坛，前来求戒的人大约有一万多人，都普遍获得了完备的佛律仪，谨守清净，没有违犯。 秦舜友赞颂说：‘禅师在天台山说戒的时候，揣测他的圣心，应当说停止作恶才是戒的根本。’
English
English version: Bows and arrows are the same as stupas (Skt. stūpa, a mound-like or hemispherical structure containing relics). The key is, without the teacher's vows and the support of unseen forces, how could it be possible? Now the stupa is gradually collapsing, while the tide is rising day by day. Where can we find someone like the *danyue* (Skt. dana-pati, a generous donor) of the Kaibao era (968-976) to adorn the stupa with treasures? If they knew that the teacher's body is in the Pure Land of Eternal Light, they should rejoice. On the second day of the eleventh month of the third year of the Qianyou era of the Later Han Dynasty (950), King Wuyue held a feast for monks at Yongming Temple to celebrate his birthday. The King asked the teacher, 'Are there any true monks descending into the world now?' The teacher said, 'The Long-Eared Monk is the manifested body of Dipankara Buddha.' The King hurried to pay his respects. Dipankara said, 'Amitabha (Amitābha Buddha) is garrulous.' Soon after, he sat in the lotus position and passed away. Tao Wangling praised: 'Lighting a thousand lamps in one room, Aniruddha (one of the Buddha's ten great disciples, known for his divine eye) cannot distinguish their light; merging ten thousand streams into the vast ocean, the Dragon King Sagara cannot distinguish their wetness. The Dharma stream and wisdom light of all Buddhas are always like this.' This is what is being said about this teacher! He is not the same as following the crowd, nor is he the same as being unconventional. He regards the past and present kalpas as between dawn and dusk, and regards life and death as actors. Knowing the essence of the Dharma realm, which is one aspect and no aspect, how can there be any remaining doubts? After the King of Goryeo read the teacher's *Zongjing Lu* (Record of the Source Mirror) and other works, he sent envoys across the sea, carrying letters expressing the respect of a disciple, and offering a *kasaya* (robe) woven with gold thread, a purple crystal rosary, a golden water pitcher, and so on. Thirty-six monks from that country who sought guidance from the teacher and received his *vyākaraṇa* (prediction or certification of enlightenment) returned to their respective countries and transformed their respective regions. Chan Master Juefan Hong said: 'Not only do the kings and rulers of foreign countries read Yongming's *Zongjing Lu* and admire him as a disciple, but even during the Yuanyou era, when Abbot Baojue was meditating on Dragon Mountain, although he was of high virtue and seniority, he still held the book in his hands and said, 'I regret seeing this book so late!' Now, all the famous mountains in the world have this book, but scholars have never opened it in their lives. They only eat their fill and sleep, and talk without any foundation. Is this repaying the Buddha's kindness? Or is it betraying the Buddha's kindness?' In the seventh year of the Kaibao era (974), the teacher went to Mount Tiantai again to establish a Bodhisattva Precept Platform. About ten thousand people came to seek the precepts, and they all universally received the complete Buddhist precepts, carefully observing purity and without violating them. Qin Shunyou praised: 'When the Chan Master was giving precepts on Mount Tiantai, guessing his holy mind, he should have said that stopping evil is the root of the precepts.' --------------------------------------------------------------------------------
Chinese
。律身粗范。修行初步。譬之升高自下。涉遐自迩。求道证圣。未有不由此入也。直恐戒力不胜。遂成魔便。此路谨防。别门俱净。可不信受。果能耳入心受。不违所说。则因戒生定。因定发慧。到此始知胜净明心。本无有非。戒亦妄说。 师每夜普为六道冥官．九品鬼神说法授戒。并施水陆空行饥饿鬼神法食。为益实钜。 屠隆赞曰。世之饿夫。冥之饥魂。念等求食。急尤在人。人岂尽济。暇为鬼计。善哉导师。为平等施。人鬼相灭。施无所施。施且无矣。问谁为与。与者不立。食当谁取。凭此愿力。是名法食。空拳作施。饱乎八极。孙孟芳赞曰。人之不食。七日必绝。鬼神饥虚。动止千劫。惟师为慈。延促等摄。拔以尔𦦨。充以禅悦。鬼耶。人耶。即生即佛。 师念世间业苦众生不能解脱。专以念佛劝人同生净土。乃印弥陀塔四十八万本。劝人礼念。世称宗门之标准。净业之白眉。 天如则禅师曰。多见今之禅者。不究如来之了义。不知达磨之玄机。空腹高心。习为狂妄。见修净土则笑之曰。彼学愚夫愚妇之所为。何其鄙哉。余尝论其非鄙愚夫愚妇。乃鄙文殊．普贤．龙树．马鸣等也。于是永明和尚剖出心肝。主张净土。既悟达磨直指之禅。又能致身于极乐上品。以此解禅者之执情。以 现代汉语译本：约束自身行为的基本规范，是修行的初步。好比登高从低处开始，远行从近处开始。求证大道成圣贤，没有不是从此入手的。只怕戒律的力量不够，反而成了魔障的方便。这条路要谨慎防守，其他门径都清净。怎能不信受奉行呢？如果真能听进心里，不违背所说的，那么就能因戒而生定，因定而发慧。到了这个时候，才开始知道胜净明心，本来就没有什么不对的，戒律也是虚妄的说法。 法师每夜普遍为六道冥官、九品鬼神说法授戒，并布施水陆空行饥饿鬼神法食，利益实在巨大。 屠隆赞颂说：世上的饿汉，阴间的饥魂，他们的求食之心，比人更急迫。人尚且不能完全救济，哪有空闲为鬼神打算？善哉导师（指法师），为他们平等布施。人鬼之间的差别消灭了，布施也没有了布施的对象。布施既然不存在了，那么问谁是给予者呢？给予者也不成立。食物应当由谁来取用呢？凭借这个愿力，这就是所谓的法食。空手作布施，却能让八方极远之处都得到饱足。孙孟芳赞颂说：人不吃饭，七天必定死亡。鬼神饥饿，动辄经历千劫。只有法师慈悲，将时间的长短都平等看待，用食物来救济他们，用禅悦来充实他们。是鬼呢？是人呢？当下即是生，当下即是佛。 法师怜悯世间受业力所苦的众生不能解脱，专门以念佛劝人一同往生净土。于是印制弥陀塔四十八万本，劝人礼拜念诵。世人称他为宗门的标准，净业中的佼佼者。 天如则禅师说：多见如今的禅者，不研究如来的究竟之义，不知道达摩的玄妙机理，空腹高心，习惯于狂妄自大。见到修习净土法门的人就嘲笑他们说：‘那是愚夫愚妇所做的事情，多么鄙俗啊！’我曾经评论说，他们所鄙视的不是愚夫愚妇，而是文殊（Manjusri，智慧的象征）、普贤（Samantabhadra，大行力的象征）、龙树（Nagarjuna，中观学派创始人）、马鸣（Asvaghosa，大乘佛教思想家）等大菩萨。因此，永明延寿禅师剖出心肝，主张净土法门，既悟得了达摩直指人心的禅，又能往生到极乐世界的上品。用这个来解除禅者的执着之情。