English
English version: Chan Master Pei Xiu. Initially, he left the assembly at Mount Huangbo and entered the Da'an Hermitage, mingling with the laboring monks. When Pei Xiu entered the temple and saw the paintings on the wall, he asked the person in charge what these images were. The person replied, 'They are the true appearances of eminent monks.' Pei Xiu said, 'The true appearances are worth viewing, but where are the eminent monks?' The person in charge was speechless. Pei Xiu said, 'Are there any Chan practitioners here?' The person replied, 'Recently, a monk came to the temple to do chores, and he seems like a Chan practitioner.' Pei Xiu ordered him to be brought forth, and upon seeing him, he was delighted, saying, 'Pei Xiu has a question, but all the virtuous ones are reluctant to answer. Now, I ask the venerable one to respond on their behalf.' The monk said, 'Please, Excellency, ask your question.' Thereupon, Pei Xiu raised the previous question. The monk loudly replied, 'Pei Xiu.' Pei Xiu acknowledged. The monk said, 'Where is he?' Pei Xiu immediately understood the meaning of Chan, as if he had obtained a jewel from his hair. Pei Xiu said, 'My teacher is truly a good advisor, showing people so thoroughly. How could you be buried here?' From then on, he treated him with the respect of a disciple and invited him to reside at Mount Huangbo. Pei Xiu not only thoroughly understood the ancestral Chan mind but also extensively mastered Buddhist scriptures and doctrines. Chan scholars from all directions said that Chancellor Pei did not leave the gate of Mount Huangbo in vain. Liu Yimin, named Chengzhi, was a native of Pengcheng and a descendant of King Chu Yuan of the Han Dynasty. His grandfather and father were prominent officials in the Jin Dynasty, and he was known for his filial piety towards his mother. Chancellor Huan Xuan and Grand Commandant Xie An praised his virtue and wanted to recommend him to the court, but Liu Yimin declined. He went to visit Master Huiyuan of Mount Lu. Later, Lei Cizong and Zhou Xuzhi also came to follow Huiyuan. Huiyuan said, 'Since you have all come, why not together wander in the Pure Land?' So he ordered Liu Yimin to write a vow to record this grand event. There were more than a hundred virtuous people in the Lotus Society, among whom eighteen were the most outstanding, and Liu Yimin was the most outstanding among them. Whenever Liu Yimin recited the Buddha's name, he would see Amitabha (Amitabha) Buddha's body in purple-gold color, descending into his room. Liu Yimin was both ashamed and fortunate, weeping and saying, 'How can I have the Tathagata rub my head and cover my body with his kasaya?' Soon, the Buddha rubbed his head and covered him with his kasaya. One day, he also saw himself entering the Seven Treasure Pond, where the lotuses were blue and white, and the water was clear and boundless. Among them, a person pointed to the water and said, 'This is the water of the Eight Meritorious Qualities, you can drink it.' Liu Yimin drank the water and felt it was incomparably sweet. When he woke up, he still felt a strange fragrance emanating from his pores. Liu Yimin said, 'This is the arrival of my affinity with the Pure Land. Who can be the assembly of the Six Harmonies to testify for me?' Soon, the monks --------------------------------------------------------------------------------
Chinese
咸集。公对尊像爇香再拜。祝曰。我以释迦遗教。故能知有阿弥陀佛。此香先当供养释迦如来。次供阿弥陀佛。至于十方佛菩萨众。愿令一切有情俱生净土。愿毕乃三扣齿。长跪而卒。(庐山集) 王日休居士。龙舒人。性行端靖。少补国学。俄叹曰。西方之归为究竟尔。从是布衣蔬食。日课千拜以严净报。或曰。公既志念纯一。复何事苦行邪。答曰。经不云乎。非少福德因缘得生彼国。若不专心苦到。安能决定往生。居士在家持戒甚严。坐必宴寂。卧必冠带。面目奕奕有光。望之者信其为有道之士也。居士将顺世。遍别亲故。且勉进净业。至夜厉声称佛名。倡言佛来接我。屹然立化。(怡云并聂𠃔迪记) 静上坐。初参玄沙得旨。后居天台。三十余年不下山。博综三学。操行孤立。禅者问曰。坐时心念纷飞。愿师示诲。静曰汝当心念纷飞时。却将纷飞之心以究。纷飞之处究之无处。则纷飞之念何存。返究究心。则能究之心安在。又能照之智本空。所缘之境亦寂。寂而非寂者盖无能寂之人也。照而非照者盖无所照之境也。境智俱寂心虑安然。此乃还源之要道也。 道士吴契初。虢之朱阳人。为河清令。以部使者所劾。隐于嵩山。寻遇石泰先生。吴问曰虚无之道可得闻乎。石曰先觉有五无漏法。眼不 现代汉语译本： 聚集在一起。公对阿弥陀佛的佛像点燃香，再次拜祭。祝愿说：‘我因为释迦牟尼佛的遗教，所以才能知道有阿弥陀佛。这炷香先应当供养释迦如来（释迦牟尼佛的称号），其次供养阿弥陀佛。至于十方一切佛菩萨众，愿令一切有情众生都往生净土。’祝愿完毕后，三次叩齿，长跪而去世。（出自《庐山集》） 王日休居士，龙舒（地名）人。天性行为端正安静。年轻时在国学读书。不久感叹说：‘往生西方极乐世界才是究竟归宿啊。’从此以后粗布素食，每日功课是拜佛一千次，以严谨清净来报答佛恩。有人说：‘您既然志向信念纯正专一，又何必做这些苦行呢？’他回答说：‘经书上不是说过吗？不是凭借少的福德因缘就能往生那个国度的。如果不专心刻苦，怎么能决定往生呢？’居士在家持戒非常严格，坐着必定安静，睡觉必定穿戴整齐。面容奕奕发光，看到他的人都相信他是有道之士。居士将要去世时，遍别亲朋故友，并且勉励他们精进修习净土法门。到晚上大声称念佛名，高声说佛来接我了，然后安然站立而化。（出自《怡云》和聂𠃔迪的记录） 静上座，最初参访玄沙禅师而领悟佛法宗旨。后来居住在天台山，三十多年不下山。广泛研究三学（经、律、论），操守行为孤高独立。有禅者问道：‘打坐时心中念头纷飞，希望师父开示教诲。’静上座说：‘你应当在心念纷飞时，就用这纷飞的心去追究。追究纷飞之处，如果追究到无处可究，那么纷飞的念头还存在吗？反过来追究能追究的心，那么能追究的心又在哪里呢？又能照见的智慧本性是空，所缘的境界也是寂静。说寂静却又不是真正的寂静，是因为没有能使它寂静的人。说照见却又不是真正的照见，是因为没有所照见的境界。境界和智慧都寂静，心念自然安然。这就是返本还源的重要途径啊。’ 道士吴契初，虢州朱阳（地名）人，担任河清县令。因为被部使者弹劾，隐居在嵩山。不久遇到石泰先生。吴契初问道：‘虚无的道理可以听闻吗？’石泰说：‘先觉有五种无漏法，眼不
English
English version: They gathered together. The official burned incense before the revered image of Amitābha (Buddha of Infinite Light) and bowed twice. He prayed, 'Because of the teachings left by Śākyamuni (the historical Buddha), I am able to know that there is Amitābha Buddha. This incense should first be offered to Śākyamuni Tathāgata (another name for Śākyamuni), and then to Amitābha Buddha. As for all the Buddhas and Bodhisattvas in the ten directions, I wish that all sentient beings will be born in the Pure Land.' After finishing his prayer, he knocked his teeth three times, knelt upright, and passed away. (From 'Lushan Collection') Layman Wang Rixiu, a native of Longshu (place name), was by nature upright and tranquil. In his youth, he studied at the national academy. Soon, he sighed and said, 'Returning to the Western Paradise is the ultimate destination.' From then on, he wore simple clothes and ate vegetarian food, performing a thousand prostrations daily to strictly and purely repay the Buddha's grace. Someone asked, 'Since your aspiration and faith are pure and unwavering, why bother with these ascetic practices?' He replied, 'Doesn't the scripture say, 'One cannot be born in that land with only a small amount of merit and favorable conditions? If one does not concentrate wholeheartedly and diligently, how can one be certain of rebirth?' The layman observed the precepts very strictly at home, always sitting quietly and wearing proper attire even when sleeping. His face shone brightly, and those who saw him believed him to be a virtuous person. As the layman was about to pass away, he bid farewell to all his relatives and friends, and encouraged them to diligently cultivate the Pure Land practice. At night, he loudly chanted the Buddha's name, proclaiming that the Buddha had come to receive him, and then he stood upright and transformed (passed away). (From 'Yi Yun' and Nie Yidi's records) Zen Master Jing, initially attained enlightenment after visiting Zen Master Xuansha. Later, he resided on Mount Tiantai, not descending the mountain for over thirty years. He extensively studied the Three Learnings (Sutras, Vinaya, and Shastras), and his conduct was solitary and independent. A Zen practitioner asked, 'When meditating, my mind is filled with distracting thoughts. I hope the master can enlighten and instruct me.' Zen Master Jing said, 'When your mind is filled with distracting thoughts, you should use those very distracting thoughts to investigate. Investigate the source of the distractions, and if you investigate to the point where there is nothing left to investigate, then where do the distracting thoughts exist? Conversely, investigate the investigating mind, then where is the investigating mind itself? Furthermore, the wisdom that illuminates is fundamentally empty, and the realm of objects that are perceived is also still. To say it is still, yet not truly still, is because there is no one who can make it still. To say it illuminates, yet not truly illuminates, is because there is no realm of objects to be illuminated. When both the realm and wisdom are still, the mind is naturally peaceful. This is the essential path to returning to the source.' Daoist Wu Qichu, a native of Zhuyang in Guo Prefecture (place name), served as the magistrate of Heqing County. Due to being impeached by the regional inspector, he went into seclusion on Mount Song. Soon after, he encountered Master Shi Tai. Wu Qichu asked, 'Can the Dao of emptiness be heard?' Shi Tai said, 'The enlightened one has five faultless dharmas, the eye does not' --------------------------------------------------------------------------------
Chinese
视。魂在肝。耳不闻。精在肾。舌不声。神在心。鼻不香。魄在肺。四肢不动。意在脾。五者相与混融。化为一气。聚于三关。名曰铅汞。但身中求之。不必求于他也。吴禀受诀。久之功成。偶游西岳邂逅紫阳先生。谓曰。子之所得固可佳。若不明性道。徒劳无益。吴曰。予能追二气于黄道。会三性于元宫。对境无心如如不动。复何性道之说邪。紫阳以圆觉经示之曰。此是释氏心宗。宜熟味之。他日知所趋向。信吾不食言也。吴乃信受。一日诵至由寂静故十方世界诸如来心于中显现如镜中像。俄感叹曰。从前闭门作活。今日掉臂行大道。由是遍历禅会咨决。之后谒单州东禅悰和尚。吴问曰。佛性堂堂显见住相。有情难见。若悟本来无我。我面何如佛面。学人悟则悟已。为甚不见佛面。东禅拈拄杖打出。吴方开门豁然有契。颂曰。蓦然觑破祖师机。开眼还同合眼时。从此圣凡俱丧尽。大千元不隔毫𨤲。(仙苑遗事) 大隋真禅师。梓州盐亭王氏子。族本簪缨。妙龄夙悟。决志寻师。遂南下见药山道吾。次谒大沩。服勤众务。食不至充卧不求暖。清苦炼行履操不群。大沩常器之。沩一日问曰。子在此不曾问一转话。真曰教某甲向甚么处下口。沩云何不道如何是佛。真便作手掩沩山口势。沩叹曰子真得其髓矣。尔后聿 现代汉语译本：视（视觉）觉与肝脏相关联。听觉消失，是因为魂魄依附于肝脏。听不见声音，是因为精气藏于肾脏。舌头不能发声，是因为神识藏于心。鼻子闻不到气味，是因为魄力藏于肺。四肢不能动弹，是因为意念藏于脾脏。五者相互融合，化为一股真气，聚集在尾闾关、夹脊关、玉枕关这三关要隘之处，这就被称为铅汞（炼丹术语，指阴阳二气）。只需要在自身中寻求，不必向身外去寻找。吴人禀承了这些口诀，长久修炼后功成。一次偶然游历西岳时，遇到了紫阳先生（张伯端，北宋道士），紫阳先生对他说：‘你所得到的固然不错，但如果不明白性命之道，也是徒劳无益。’吴人说：‘我能追逐阴阳二气于黄道（人体经脉），会合精气神三性于元宫（丹田），面对外境而内心无动于衷，这难道还需要什么性命之道的说法吗？’紫阳先生用《圆觉经》给他看，说：‘这是释迦牟尼佛的心法宗旨，应该仔细研读，他日自会知道该何去何从，相信我不会食言的。’吴人于是相信并接受了。一天，他诵读到‘由寂静故，十方世界诸如来心于中显现，如镜中像’时，忽然感叹道：‘从前闭门造车，今日可以昂首阔步走大道了。’由此开始遍访禅宗寺院，请教决疑。之后拜谒了单州东禅悰和尚。吴人问道：‘佛性（Buddha-nature）堂堂正正地显现，安住于现象之中，有情众生难以见到。如果领悟到本来无我，那么我的面目和佛的面目有什么区别？学人领悟了就是领悟了，为什么还是见不到佛面？’东禅和尚拿起拄杖打了他出去。吴人这才豁然开悟，于是作偈说：‘蓦然看破了祖师的玄机，开眼和闭眼时一样。从此圣凡的分别都消失殆尽，整个世界没有丝毫隔阂。’（出自《仙苑遗事》） 大隋真禅师（Dà Suí Zhēn Chánshī），梓州盐亭（今四川盐亭）人，姓王。他的家族世代为官宦人家。真禅师从小就很有悟性，立志寻访名师。于是南下拜见了药山道吾（Yàoshān Dàowú），之后又拜谒了大沩（Dà Wéi）。他在寺中勤劳服役，吃不饱穿不暖，生活清苦，修行严谨，品行出众，大沩禅师常常器重他。一天，大沩禅师问道：‘你在这里这么久，不曾问过一句佛法。’真禅师说：‘教我向什么地方开口呢？’大沩禅师说：‘为什么不问什么是佛呢？’真禅师立刻用手捂住大沩禅师的嘴。大沩禅师感叹道：‘你真是得到了佛法的精髓啊！’此后，真禅师更加努力修行。