Chinese
卍新续藏第 87 册 No. 1612 人天宝鉴 No. 1612-A 是集皆佛氏妙药救世之书也。能令病者服之即愈。至有盲聋喑跛之徒亦得除瘥。四明道人秀公久历湖海。此药备尝无不应验。宜乎刊行以寿后世。故余乐为之序。 绍定庚寅六月望日兰庭刘棐 No. 1612-B 人天宝鉴序 窃闻先德有善不能昭昭于世者。后学之过也。如三教古德于佛法中有一言一行。虽载之碑传实录及诸遗编。而散在四方不能周知遍览。于是潜德或几无闻。愚尝出处丛林。或得之尊宿提倡。或访求采摭。凡可以激发志气垂鉴于世者辄随而录之。总数百段。目曰人天宝鉴。不复铨柬人品条次先后。拟大慧正法眼藏之类。且昔之禅者未始不以教律为务。宗教律者未始不以禅为务。至于儒老家学者亦未始不相得而彻证之。非如今日专一门擅一美。互相诋訾如水火不相入。噫。古者之行非难行也。人自菲薄以谓古人不可及尔。殊不知古人犹今之人也。能自奋志于其间则与古人何别。今刊其书广其说。欲示后世学者知有前辈典刑。咸至于道而已。高明毋诮焉。 绍定三年结制日四明沙门昙秀序 No. 1612 人天宝鉴 唐德宗问昙光法师曰僧何名为宝 。对曰。僧者具有六种以宝称之。一顿悟自心超凡入圣得名禅僧。二解行双运不入世流得名高僧。三具戒定慧有大辩才得名讲僧。四见闻深实举古验今得名文章僧。五知因识果慈威并行得名主事僧。六精勤功业长养圣胎得名常僧。帝大悦遂诏天下度僧。(唐僧传) 大善禅师南岳高第也。修法华禅门得慈悲三昧。时衡阳内史郑僧杲虽每遇县令陈正业称扬师德。而郑略无信向意。一日同陈出猎围鹿一群。郑谓陈曰。公尝称大善禅师有慈悲三昧力。今日其鹿如何。陈即率左右数人同声念曰南无大善禅师。即时群鹿腾空而出。于是内史愧伏。(国清石刻) 左溪尊者讳玄朗。乌伤人。从学天宫威法。师得旨。后栖身岩谷。或猿玃来以捧钵。或飞鸟至以听经。唯十八种十二头陁。如是处者三十年。若其细行修身悉徇律制。故李华云。禅无私授不见身相。戒净无玷不假外仪。讲不待众。诲人无倦。居止偏厦。食无重味。夜非披寻圣典未尝空秉一灯。日非瞻礼圣容未尝虚行一步。一郁多罗四十余年。一尼师坛终身不易。未尝因利说一句法。未尝为法受一毫财。(本传) 五台山无相禅师。礼佛示众曰。汝辈才见泥像便如舂米相似。曾无意谓。殊不知己躬分上各各有一尊虚空来太小古释迦古观音。日夜在汝六根门 对曰：僧者具有六种可以宝来称呼的。（1）顿悟自心，超越凡俗进入圣境，得名禅僧。（2）解行并进，不随波逐流，得名高僧。（3）具备戒、定、慧，有极大的辩才，得名讲僧。（4）见闻深刻真实，引用古事验证今事，得名文章僧。（5）知晓因果，慈悲与威严并行，得名主事僧。（6）精进勤勉于功业，长养圣胎，得名常僧。皇帝非常高兴，于是下诏天下度僧。（《唐僧传》） 大善禅师是南岳（山名）高僧的弟子。修习《法华经》的禅门，得到慈悲三昧（佛教禅定的一种）。当时衡阳内史郑僧杲，虽然每次遇到县令陈正业都称赞大善禅师的德行，但郑僧杲略微没有信奉归向之意。一天，他们与陈正业一同出去打猎，围住了一群鹿。郑僧杲对陈正业说：‘您曾经称赞大善禅师有慈悲三昧的力量，今天这些鹿会怎么样呢？’陈正业立即率领左右几个人一同念诵‘南无大善禅师’。当时，这群鹿腾空飞走了。于是内史郑僧杲感到惭愧而信服。（《国清石刻》） 左溪尊者，名玄朗，是乌伤（地名，今浙江义乌）人。跟随天宫威法学习。尊者领悟了他的宗旨。之后隐居在山岩山谷中。有时猿猴会来用手捧着钵，有时飞鸟会来听经。只有十八种十二头陁（佛教用具）。像这样生活了三十年。至于他细微的修行，都遵循戒律制度。所以李华说：禅的传授没有私心，不看重外在的形象。戒律清净没有瑕疵，不依赖外在的仪式。讲经说法不等待大众聚集，教诲他人不知疲倦。居住在偏僻的房屋，饮食没有多种味道。夜晚如果不是披阅寻读圣典，不曾空着点燃一盏灯。白天如果不是瞻仰礼拜圣容，不曾虚度一步。一件郁多罗（袈裟）穿了四十多年，一个尼师坛（坐具）终身不更换。不曾因为利益说一句佛法，不曾为了佛法接受一毫钱财。（《本传》） 五台山无相禅师，礼佛时向大众开示说：‘你们这些人，才见到泥塑的佛像，就好像舂米一样（比喻没有用心）。从来没有想过，殊不知你们自己身上各自有一尊虚空来太小古释迦（释迦摩尼古佛）古观音（观世音古佛）。日日夜夜都在你们的六根门（眼、耳、鼻、舌、身、意）'
English
He replied: Monks can be called treasures in six ways. (1) Those who suddenly awaken to their own minds, transcend the ordinary and enter the realm of the sacred are called Chan monks. (2) Those who practice both understanding and action, and do not follow worldly trends, are called eminent monks. (3) Those who possess precepts, concentration, and wisdom, and have great eloquence, are called lecturing monks. (4) Those whose knowledge is profound and real, and who use ancient events to verify present ones, are called literary monks. (5) Those who know cause and effect, and practice both compassion and authority, are called managing monks. (6) Those who are diligent in their work and nurture the sacred embryo are called ordinary monks. The emperor was very pleased and ordered the ordination of monks throughout the land. (From 'Biography of Tang Monks') Great Goodness Chan Master was a disciple of the high monks of Mount Nan Yue (name of a mountain). He cultivated the Chan gate of the Lotus Sutra and attained the Samadhi (a state of meditative consciousness) of Compassion. At that time, Zheng Senggao, the Prefect of Hengyang, although he praised the virtue of Great Goodness Chan Master every time he met the County Magistrate Chen Zhengye, Zheng Senggao had little intention of believing in or turning to him. One day, they went hunting with Chen Zhengye and surrounded a herd of deer. Zheng Senggao said to Chen Zhengye, 'You once praised Great Goodness Chan Master for having the power of the Samadhi of Compassion. What will happen to these deer today?' Chen Zhengye immediately led several people around him to recite 'Namo Great Goodness Chan Master'. At that moment, the herd of deer flew into the sky and left. Thereupon, the Prefect Zheng Senggao felt ashamed and submitted. (From 'Stone Inscriptions of Guoqing') Venerable Zuoxi, named Xuanlang, was a native of Wushang (place name, now Yiwu, Zhejiang). He studied with Wei Fa of Tiangong. The master understood his purpose. Afterwards, he lived in the rocks and valleys. Sometimes monkeys would come to hold his bowl, and sometimes birds would come to listen to the sutras. He only had eighteen kinds of twelve-headed dhuta (Buddhist implements). He lived like this for thirty years. As for his subtle practices, he followed the precepts and rules. Therefore, Li Hua said: The transmission of Chan is without selfishness, and does not value external appearances. The precepts are pure and without flaws, and do not rely on external rituals. He does not wait for the masses to gather to preach the Dharma, and he teaches others tirelessly. He lives in a remote house, and his diet does not have many flavors. If he is not reading the scriptures at night, he never lights a lamp in vain. If he is not paying homage to the sacred image during the day, he never takes a step in vain. He wore one uttarasanga (robe) for more than forty years, and he never changed one nishidana (sitting cloth) for his whole life. He never spoke a word of Dharma for the sake of profit, and he never accepted a penny for the Dharma. (From 'Original Biography') Chan Master Wuxiang of Mount Wutai, while paying homage to the Buddha, said to the assembly: 'You people, as soon as you see a clay statue of the Buddha, you are like pounding rice (a metaphor for not being attentive). You have never thought about it. You don't know that each of you has a Buddha, an ancient Shakyamuni (Shakyamuni Ancient Buddha), and an ancient Guanyin (Guanshiyin Ancient Buddha) within you. Day and night, they are at the gates of your six senses (eyes, ears, nose, tongue, body, and mind).' --------------------------------------------------------------------------------
Chinese
头放光动地。四威仪内同出同。入未尝纤毫相离。何不学礼取者个佛。却去泥团上作活计。汝若礼得者个佛。即是礼汝自心。汝虽是颠倒妄想之心。从本已来直至今日广大清净。迷未尝迷悟未尝悟。与佛如来更无欠少。只为汝贪着缘境。所以有生有灭有迷有悟。若能一念回光便乃即同诸圣。故云佛在尔心头。时人向外求。内怀无价宝。不识一生休。又不见华严遂法师道。我会得即心自性。如今凡修行动静无不与称自性底道理相应。故我终日礼佛不作礼会。终日念佛不作念会。且道华严作甚么会。者个恰如善财入毗卢楼阁。证不思议自在境界相似。末后却道我历一百一十城。参五十三善知识。见种种境界。闻种种法门。皆无有实。譬如有人于睡梦中见种种事。从睡觉已乃知是梦。诸禅德。善财虽向梦里认得个昭昭灵灵。依前落在阴界。若是顶门具眼肘后有符。释迦弥勒是干屎橛。文殊普贤是博地凡夫。真如涅槃是系驴橛。一大藏教是拭疮疣纸。有甚楼阁可入境界可证。其或未能如是。且向他梦里礼取一拜半拜。(通行录) 天台韶国师处之。龙泉人。受具后克意咨参。殊无所入。至曹山随众而已。因僧问法眼曰。十二时中如何得顿息万缘去。法眼曰空与汝为缘邪。色与汝为缘邪。言空为缘。则空本无缘。言色为缘 。则色心不二。日用果何物为汝缘乎。韶闻悚然有省。复有禅者问如何是曹源一滴水。法眼曰是曹源一滴水。韶闻大悟。法眼曰。汝当大阐吾宗。毋滞于此。遂游天台。眷然有终焉之意。时吴越忠懿王以国子刺台州。雅闻师名。尝遣使迎之。申弟子礼。王一夕梦被人断颈。惊疑不释遂决于韶。韶曰非常梦也。主字去却一点。不久为王矣。王曰若果符此无忘佛恩。汉乾祐元年王嗣国位。尊韶为国师。时天台智者教法。自会昌之变硕德隐耀。所有法藏多流海东。螺溪寂法。师痛将蔑闻力网罗之。先于金华藏中仅得净名一䟽而已。后因忠懿王览内典昧教相请扣于韶。韶称寂洞明天台之道。遂召寂建讲。王乃喜。特遣十使杭海传写以还。由是教法复振殆今不坠者。韶寂二师之力也。开宝四年六月二十八日顺寂于华顶峰。是夜星陨于地。天降大雪。师之涅槃异相难以尽纪。具如灯禅师行业等记。 智者顗禅师示众曰。同学照禅师在南岳众中。苦行禅定最为第一。辄用众一撮盐作斋饮用。所侵无几不以为事。后行方等忽见相起。计三年增之至数十斛。急令陪备。仍卖衣资买盐偿众。此事非久。亦非传闻。宜以为规。莫令后悔。吾虽寡德行。远近颇相追寻。而隔剡岭难为徒步。老病出入多以众驴迎送。若是吾客私计功酬。直令 彼此无咎。吾是众主。驴亦我得。既舍入众非复我有。我不合用。非我何言。举此一条余事皆尔。(国清百录) 兜率梧律师从学普宁律师。持己精严。日中一食。礼诵不辍。后住兜率。尝问道径山琳禅师。琳见其着心持戒不通理道。因戏谓曰。公被律缚无气急乎。梧曰。根识暗钝不得不缚。望师悯而示之。琳举婆修盘头尝一食不卧。六时礼佛。清净无染为众所归。二十祖阇夜多将欲度之。问其徒曰。此头陁精修梵行。可得佛乎。其徒曰。精进如此。何故不可。夜多曰。汝师与道远矣。纵经尘劫皆虚妄之本。其徒不胜愤。谓夜多曰。尊者蕴何德行而讥我师。夜多曰。我不求道亦不颠倒。我不礼佛亦不轻慢。我不长坐亦不懈怠。我不一食亦不杂食。我不知足亦不贪欲。心无所之名之曰道。婆修闻已获无漏智。琳遂厉声喝一喝云。直饶与么犹是钝汉。梧于言下心意豁然。喜跃而拜曰。不闻师诲争解知非。今当持而不持。持无作戒更不消着心力也。辞行回至丈室。屏去旧习。独一禅床。讲倡之外默坐而已。俄一夕召明静法师至曰。择梧得径山打破情执。至今无一点事在。胸中今夜欲入无声三昧去也。由是寂然竟尔长寝。(通行录) 真宗尝欲废太平兴国寺为仓。诏下之日有僧唐突以谓不可废。 上遣中使谕旨曰 现代汉语译本：彼此没有过错。我是众人的主人。驴也是我得到的。既然已经舍弃进入大众，就不再属于我了。我不应该使用它。不是我的东西，我有什么可说的呢？举出这一条，其余的事情都像这样。 兜率梧律师跟随普宁律师学习。他严于律己，持戒精严，每天只吃一顿饭，礼拜诵经从不间断。后来住在兜率寺。曾经向径山琳禅师请教。琳禅师见他执着于持戒，不通达理道，就开玩笑说：‘您被戒律束缚，是不是很着急啊？’梧律师说：‘我根器和见识都迟钝，不得不被戒律束缚。希望禅师慈悲，开示我。’琳禅师举婆修盘头（Bhikkhu Pasura，比丘名）曾经一天只吃一顿饭，不睡觉，六时礼佛，清净无染，为大众所归依的例子。二十祖阇夜多（Jayata，禅宗二十祖）将要度化他，问他的徒弟说：‘这位头陀（dhūta，苦行）精修梵行，可以成佛吗？’他的徒弟说：‘如此精进，为什么不能成佛？’阇夜多说：‘你的老师离道远矣。纵然经过无数劫，都是虚妄的根本。’他的徒弟非常愤慨，对阇夜多说：‘尊者您有什么德行，竟然讥讽我的老师？’阇夜多说：‘我不求道，也不颠倒。我不礼佛，也不轻慢。我不长坐，也不懈怠。我不一食，也不杂食。我不知足，也不贪欲。心无所住，就叫做道。’婆修（Bhikkhu Pasura，比丘名）听了之后，获得了无漏智。琳禅师于是厉声大喝一声说：‘即使这样，仍然是迟钝的人。’梧律师在言下心意豁然开朗，欢喜跳跃地拜谢说：‘不听老师的教诲，怎么能知道自己的错误？现在应当持而不持，持无作戒，更不需要执着于心力了。’辞别后回到自己的房间，摒弃了旧的习惯，只留下一张禅床。除了讲经说法之外，只是默默地坐禅。不久，一天晚上，他召来明静法师说：‘我梧（Wutong，人名）得径山（Jingshan，山名）打破了情执，至今心中没有一点事情。今晚想要进入无声三昧（samādhi，三昧）去了。’于是寂然去世了。 真宗（998-1022）曾经想要把太平兴国寺（Taiping Xingguo Temple，寺庙名）改为粮仓。下诏的那天，有僧人冒犯皇帝，认为不应该废弃。皇上派遣中使传达旨意说：
English
English version: There is no fault between us. I am the master of the assembly. The donkey is also what I obtained. Since it has been given to the assembly, it no longer belongs to me. I should not use it. What can I say about something that is not mine? Take this one example, and all other matters are like this. Lawyer Wutong of Doushuai Temple studied under Lawyer Puning. He was strict with himself, upholding the precepts diligently, eating only one meal a day, and reciting scriptures without ceasing. Later, he resided at Doushuai Temple. He once asked Zen Master Lin of Jingshan for guidance. Zen Master Lin saw that he was attached to upholding the precepts and did not understand the principles of the Way, so he jokingly said, 'Are you not anxious about being bound by the precepts?' Lawyer Wutong said, 'My faculties and understanding are dull, so I must be bound by the precepts. I hope the Zen Master will have compassion and enlighten me.' Zen Master Lin cited the example of Bhikkhu Pasura, who used to eat only one meal a day, not sleep, perform Buddhist rituals six times a day, and was pure and undefiled, and was revered by the masses. The twentieth ancestor, Jayata, was about to convert him and asked his disciples, 'Can this ascetic (dhūta) who diligently cultivates pure conduct attain Buddhahood?' His disciples said, 'He is so diligent, why can't he attain Buddhahood?' Jayata said, 'Your teacher is far from the Way. Even after countless kalpas, it is all a root of delusion.' His disciples were very indignant and said to Jayata, 'Venerable one, what virtues do you possess that you criticize my teacher?' Jayata said, 'I do not seek the Way, nor am I confused. I do not worship the Buddha, nor do I disrespect him. I do not sit for long periods, nor am I lazy. I do not eat one meal a day, nor do I eat mixed meals. I am not content, nor am I greedy. The mind has no dwelling place, and that is called the Way.' After Bhikkhu Pasura heard this, he attained the wisdom of non-outflow. Zen Master Lin then shouted loudly, 'Even so, you are still a dullard.' Lawyer Wutong's mind suddenly opened up, and he joyfully bowed and said, 'If I had not heard the teacher's teachings, how would I have known my mistakes? Now I should uphold without upholding, uphold the non-active precepts, and no longer need to be attached to mental effort.' After bidding farewell, he returned to his room, abandoned his old habits, and only kept a meditation bed. Apart from lecturing on the scriptures, he just sat in silent meditation. Soon, one night, he summoned Dharma Master Mingjing and said, 'I, Wutong, have had my emotional attachments broken by Jingshan, and there is no longer anything in my heart. Tonight, I want to enter the silent samādhi.' Thereupon, he passed away peacefully. Emperor Zhenzong (998-1022) once wanted to convert Taiping Xingguo Temple into a granary. On the day the decree was issued, a monk offended the emperor, saying that it should not be abolished. The emperor sent an envoy to convey the imperial decree, saying: --------------------------------------------------------------------------------