Chinese
因臻禅师。生福之古田。得旨诀于浮山远公。后谒净因琏公。公命首众。及琏归吴。以臻嗣席。 神宗尝诏至庆寿宫。设高坐恣人问答。左右上下得未曾有。臻为人纯厚。渠渠靖退似不能言者。及其辩说纵横无碍。奉身至约。一布裙二十年不易。鲁直太史题其像曰。老虎无齿。卧龙不吟。千林月黑。六合云阴。远山作眉。红杏腮嫁。与春风。不用媒。老婆三五少年日。也解东涂西抹来。(隐山集) 证悟智法师。台之林氏子。少聦敏。书过目成诵。虽医方卜筮亦皆通晓。一日游讲舍。闻说观经。倾听良久。叹曰。落日之处吾有故乡。今闻此若得家书。于是祝发。誓勤祖教。依白莲仙法师问具变之道。仙指灯笼曰。离性绝非本自空寂。理则具矣。六凡四圣所见不同。变则在焉。智不契。后因扫地诵法华。至知法常无性佛种从缘起。意遂豁然契悟。仙见之曰。且喜大事决了。法华止观此为喉襟。汝能省悟诚造微入妙。自是游心昭旷。多以此示人。每涉五日始一寝。余则涵泳道要惟恐不及。一坐东山二十四年。两山学徒与之论辩无敢当者。师尝患后进囿名相胶笔录。或者至以一宗之传为文字之学。异宗鄙之殊不领略。因勉其徒曰。岂不思吾佛云是真精进。只者一句便有向上机缘。何不觌面激扬斯事乎。后被命上竺。时 现代汉语译本 因臻禅师，出生于福州古田县。在浮山远公处领悟禅宗要旨。后来拜见净因琏公，琏公让他担任僧众的首领。等到琏公返回吴地，就由因臻继承了他的位置。宋神宗（1067-1085）曾经下诏让他到庆寿宫，设置高座任人提问，在场的人都感到前所未有。因臻为人淳朴厚道，沉默寡言，看起来好像不善言辞，但是当他辩论时，却能纵横无碍。他生活节俭，一件布裙穿了二十年也不更换。鲁直太史在他的画像上题写道：‘老虎没有牙齿，卧龙不再吟唱，千林一片漆黑，天地间阴云密布。远山作为眉毛，红杏脸颊含羞，与春风相遇，无需媒人。老妇三三五五少年时，也懂得东涂西抹。’（出自《隐山集》） 证悟智法师，是台州林氏之子。年少时就非常聪敏，读书过目不忘。即使是医方、卜筮，也都很精通。有一天，他到讲舍游玩，听到有人讲解《观经》，倾听了很久，感叹道：‘落日之处，我有故乡。今天听到这些，就像得到了家书一样。’于是剃发出家，发誓勤奋学习佛祖的教诲。他依止白莲仙法师，请教具变之道。仙法师指着灯笼说：‘离性绝非，本来就是空寂的。理就在这里了。六凡四圣所见不同，变化就在其中。’智法师没有领会。后来，因为扫地时诵读《法华经》，读到‘知法常无性，佛种从缘起’，心中豁然开朗，完全领悟。仙法师见到后说：‘可喜可贺，大事已经了结。《法华经》和《止观》是其中的关键。你能够领悟，真是达到了精微奥妙的境界。’从此以后，他心怀旷达，经常用这些道理来开示他人。他常常五天才睡一次觉，其余时间都沉浸在佛法的要义中，唯恐来不及。他曾在东山禅坐二十四年，两山的学徒与他辩论，没有人能够胜过他。智法师常常担忧后辈学人局限于名相，拘泥于笔录。有些人甚至把一个宗派的传承当作文字之学，被其他宗派的人鄙视，却不明白其中的道理。因此他勉励他的徒弟们说：‘难道没有想到我们佛说“是真精进”吗？仅仅这一句话，就有了向上的机缘。为什么不当面激扬这件事呢？’后来，他被任命到上竺寺。
English
English version Chan Master Yin Zhen was born in Gutian, Fuzhou. He attained the essence of Chan from Yuan Gong of Fushan. Later, he visited Lian Gong of Jingyin, who appointed him as the leader of the Sangha. When Lian returned to Wu, Yin Zhen succeeded him. Emperor Shenzong (1067-1085) of the Song Dynasty once summoned him to Qingshou Palace, where a high seat was set up for him to answer questions freely. Everyone present felt it was unprecedented. Yin Zhen was pure and kind, quiet and reserved, seemingly unable to speak. However, when he debated, he was unhindered. He lived frugally, wearing the same cloth robe for twenty years. Grand Historian Luzhi inscribed on his portrait: 'A tiger without teeth, a sleeping dragon no longer sings, a thousand forests are dark, and the universe is covered in clouds. Distant mountains serve as eyebrows, red apricot cheeks are shy, meeting the spring breeze, no matchmaker is needed. An old woman in her youthful days also knows how to dabble in painting.' (From the 'Hidden Mountain Collection') Dharma Master Zhengwu Zhi was a son of the Lin family of Taizhou. He was intelligent from a young age, able to memorize books after reading them once. He was also proficient in medicine, divination, and astrology. One day, he visited a lecture hall and heard someone explaining the 'Contemplation Sutra'. He listened for a long time and exclaimed, 'In the place where the sun sets, I have a homeland. Hearing this now is like receiving a letter from home.' Thereupon, he shaved his head and vowed to diligently study the Buddha's teachings. He relied on Dharma Master Xian of the White Lotus Society to inquire about the method of transformation. Dharma Master Xian pointed to a lantern and said, 'Separated from nature and devoid of phenomena, it is originally empty and still. The principle is here. The perceptions of the six realms of mortals and the four ranks of sages differ, and transformation lies within them.' Zhi did not understand. Later, while sweeping the floor and reciting the 'Lotus Sutra', he reached the passage 'Knowing that the Dharma is always without inherent nature, the Buddha-seed arises from conditions', and his mind suddenly opened, and he fully realized it. Dharma Master Xian saw this and said, 'Congratulations, the great matter has been resolved. The 'Lotus Sutra' and 'Samatha-Vipassana' are the key. Your ability to understand is truly reaching the subtle and profound.' From then on, his mind was broad and open, and he often used these principles to enlighten others. He often slept only once every five days, spending the rest of his time immersed in the essence of the Dharma, fearing he would be too late. He sat in meditation on Dongshan for twenty-four years, and the students from both mountains debated with him, but no one could surpass him. Zhi often worried that later generations of students were limited by terminology and stuck to written records. Some even regarded the transmission of a sect as the study of texts, which was despised by people of other sects, who did not understand the principles. Therefore, he encouraged his disciples, saying, 'Have you not thought of what our Buddha said, 'This is true diligence'? With just this one sentence, there is an opportunity for upward progress. Why not directly encourage this matter?' Later, he was appointed to Shangzhu Temple. --------------------------------------------------------------------------------
Chinese
丞相秦公问止观一法邪二法邪。师曰一法也。譬之于水。湛而清者止也。可鉴须发者观也。水则一耳。又犹兵也。不得已而用之。以众生重昏巨散之病。用止观之药救其心性。归为全一之体。俾法界寂然。名止。寂而常照名观。若专其所上。则何所观。如公垂绅正笏燕坐庙堂。不动干戈中兴海宇。亦若是而已。公喜曰。非师安知佛法之妙。(塔铭) 东山能行人。教观明白。以熏修为志。一入忏室。寒暑不变者四十年。由是行人之名闻于江浙。能未尝自谓修行者。则曰智者六时礼佛。四时坐禅。云修行之常仪。况我何有焉。草庵因法师尝与同修。接膝而坐。见其端谨不委不倚。或有疾。唯数日不食亦不废禅诵。而疾自愈。能为人刚洁。恶闻名利。凡得施物即散于众毫发不留。所存者唯破衲坏絮而已。夏则以篾束之梁梠。冬则取以御寒。每入山饲虎。虎无害意。或风雨昏夜宴坐丘冢。身心安静无有怖畏。院有山神灵化一方。常所交接。或香积不给。知事必告于能。能即祷之。来日施者窴门而至。僧问其故。施者曰。昨夜巡门报云常住空虚。特奉供尔。(行状) 汾阳昭禅师。太原人。器识沉䆳。少缘饰。有大志。于一切文字。不由师训自然通晓。幼孤。厌世出家。参名宿七十余人。皆妙得其家风。所至少留 现代汉语译本： 丞相秦公问止观（Śamatha-Vipassanā）一法还是二法？智者大师回答说：‘是一法。譬如水，澄澈而清净就是止（Śamatha），可以照见须发就是观（Vipassanā）。水其实是一个。又好比用兵，是不得已而为之。因为众生有严重的昏沉和散乱的毛病，所以用止观的药来救治他们的心性，使之回归到完全统一的本体。使法界寂静，这叫做止。在寂静中又能时常照见，这叫做观。如果专注于某一方面，那么又观什么呢？就像您秦公端正衣冠，手持笏板，安坐于庙堂之上，不用动用武力就能使天下太平一样，也就是这样罢了。’秦公听后高兴地说：‘不是大师，谁能知道佛法的精妙之处呢！’（塔铭） 东山能（Dōngshān Néng）行人，对教义和观行都很明白，以熏修作为自己的志向。一旦进入忏室，寒暑都不改变，持续了四十年。因此，能行人的名声传遍了江浙一带。能从来不自称是修行人，他说：‘智者大师（Zhìzhě Dàshī）一天六次礼佛，四次坐禅，这是修行的常规，我怎么能比得上呢？’草庵因法师（Cǎo'ān Yīn Fǎshī）曾经与他一同修行，并膝而坐，看到他端正恭谨，不偏不倚。有时生病，只是几天不吃饭，也不停止禅修和诵经，病就自己好了。能为人刚正清廉，厌恶名利。凡是得到的施舍，就全部分给大众，一点也不留下。所拥有的只有破旧的僧衣和破烂的棉絮而已。夏天就用竹篾把它们束在屋梁上，冬天就取下来御寒。每次进山喂老虎，老虎都没有伤害他的意思。有时在风雨交加的昏暗夜晚，他独自在坟墓间宴坐，身心安静，没有丝毫的恐惧。寺院里有山神，能够显灵变化，守护一方，经常与能交往。有时寺院的斋饭不够，知事一定会告诉能，能就向山神祈祷。第二天，施舍的人就挤满了寺院的门。僧人问他们原因，施舍的人说：‘昨晚巡门的人报告说寺院里缺少食物，所以特来供奉。’（行状） 汾阳昭（Fényáng Zhāo）禅师，是太原人。他器宇深沉，很少修饰外表，有远大的志向。对于一切文字，不用老师教导，自然就能通晓。他从小就成了孤儿，厌恶世俗而出家。参访了七十多位名僧，这些名僧都巧妙地继承了各自的家风，禅师所到的地方都只是稍微停留。
English
English version: Prime Minister Qin asked whether Śamatha-Vipassanā (止观) is one practice or two. The Master replied: 'It is one practice. It is like water: when it is still and clear, it is Śamatha (止); when it can reflect hair, it is Vipassanā (观). The water is essentially one. It is also like using soldiers, which is only done as a last resort. Because sentient beings have the severe illness of dullness and distraction, we use the medicine of Śamatha-Vipassanā to cure their minds, returning them to a completely unified essence. Making the Dharma realm still and silent is called Śamatha. Being silent yet constantly illuminating is called Vipassanā. If one focuses on one aspect, then what is there to observe? It is like you, Prime Minister Qin, straightening your robes, holding your tablet, and sitting peacefully in the temple, pacifying the country without resorting to arms. It is just like that.' Prime Minister Qin was pleased and said: 'If not for the Master, who would know the subtlety of the Buddha-dharma!' (Epitaph) The practitioner Néng of Dongshan (东山能) was clear about the teachings and practices, and he took cultivation as his aspiration. Once he entered the repentance chamber, he would not change for forty years, regardless of the cold or heat. Therefore, the name of the practitioner Néng spread throughout the Jiangzhe area. Néng never called himself a practitioner, saying: 'The Zhìzhě Dàshī (智者大师) prostrates to the Buddha six times a day and meditates four times a day. This is the standard practice of cultivation. How can I compare?' The Dharma Master Yīn of Cao'an (草庵因法师) once practiced with him, sitting knee to knee, and saw that he was upright and respectful, neither leaning nor relying. Sometimes when he was sick, he would only not eat for a few days, but he would not stop his meditation and chanting, and the illness would heal itself. Néng was upright and incorruptible, and he hated fame and profit. Whenever he received offerings, he would distribute them all to the community, leaving nothing behind. All he possessed were tattered robes and worn-out cotton wadding. In the summer, he would tie them to the beams with bamboo strips, and in the winter, he would take them down to keep warm. Every time he went into the mountains to feed the tigers, the tigers had no intention of harming him. Sometimes in the dark, rainy nights, he would sit alone in meditation among the graves, his body and mind peaceful, without any fear. There was a mountain god in the monastery who could manifest and protect the area, and he often interacted with Néng. Sometimes when the monastery did not have enough food, the steward would tell Néng, and Néng would pray to the mountain god. The next day, the donors would crowd the monastery gate. The monks asked them why, and the donors said: 'Last night, the patrolman reported that the monastery was short of food, so we came to make offerings.' (Conduct) Chan Master Zhāo of Fényáng (汾阳昭) was from Taiyuan. He had a deep and profound demeanor, rarely adorned himself, and had great aspirations. He naturally understood all texts without being taught by a teacher. He became an orphan at a young age,厌恶世俗而出家. He visited more than seventy famous monks, all of whom skillfully inherited their respective family styles, and the Chan Master only stayed briefly wherever he went. --------------------------------------------------------------------------------
Chinese
。不喜观览。或讥其不韵。昭叹曰。先德行脚。正以圣心未通。驱驰决择。岂缘山水之玩乎。后参首山问百文卷席意旨如何。山曰龙袖拂开全体见。昭曰师意如何。象王行处绝狐踪。昭遂大悟曰。万古碧潭空界月。再三劳漉始应知。礼拜归众。时叶县省和尚作首座。问曰见何道理便尔自肯。昭曰正是我放身命处。后长沙太守张公以四名刹请昭择居。昭曰我长行粥饭僧尔。传佛心宗非细职也。前后八请坚不答。后以太子院迎之。闭关高卧。石门聦禅师排闼而入让之曰。佛法大事。靖退小节。汝有力荷担大法者。今何时而欲安眠哉。昭矍然起曰。非公不闻此语。趣办严吾行矣。既至宴坐一榻。影不出山者三十年。师以汾州苦寒欲罢夜参。感异比丘请法。龙德府尹李公以承天迎之。使三返。不赴。使者当受罚。复至曰。必欲得师俱往。不然有罚。师当念之。昭曰当先后之何必俱邪。昭令备馔且促装曰吾行矣。停箸而化。(僧宝传) 真人张平叔。雅好清虚。在丹丘之廛遇顶汝贫子。出龙马所负之数。遂领厥旨。久之功成且曰吾形虽固而本觉之性曾未之究。遂探内典。至楞严有省。着悟真篇。又作禅宗歌颂。叙中引楞严十种仙寿千万岁不修正觉报尽还生散入诸趣之语。又曰。为此道者当心体太虚内外如一。若立一尘即成 不喜欢观看的人，或者讥笑它不合韵律。昭禅师感叹道：‘先辈德行高尚的僧人四处游历，正是因为圣人的心意尚未通达，才奔波劳碌，做出决断和选择，难道是为了游玩山水吗？’后来，他参访首山省念禅师，问‘百文卷席’（一种禅宗公案）的意旨是什么。首山禅师说：‘龙袖拂开，全体显现。’昭禅师问：‘老师的意思是什么？’首山禅师答：‘象王行处，绝无狐踪。’昭禅师于是大悟，说：‘万古碧潭空界月，再三劳漉始应知。’（意思是：万古清澈的深潭中映照着天空的月亮，经过多次费力地打捞才应该知道。）礼拜后回到僧众中。当时，叶县省和尚担任首座，问：‘你见到什么道理就如此肯定自己？’昭禅师说：‘正是我放下身命的地方。’后来，长沙太守张公想用四座名刹请昭禅师去住持，昭禅师说：‘我只是个长年吃粥饭的僧人罢了，传佛心宗可不是小事。’前后八次邀请，昭禅师坚决不答应。后来，张公用太子院来迎接他，昭禅师闭关高卧。石门聪禅师推开门闯入，责备他说：‘佛法是大事，清静退隐是小节。你是有能力承担大法的人，现在是什么时候，你却要安眠呢？’昭禅师惊醒起身说：‘不是你，我听不到这些话。’于是准备行装说：‘我走了。’到达太子院后，宴坐一榻，三十年没有离开山。昭禅师因为汾州苦寒，想停止夜参，感应到异僧前来请法。龙德府尹李公用承天寺来迎接他，使者去了三次，昭禅师都不去。使者将要受罚，又来到昭禅师处说：‘一定要请您一起去，不然我就要受罚了，希望禅师您能体谅。’昭禅师说：‘应当有先后，何必一起去呢？’昭禅师命人准备饭菜，催促行装说：‘我要走了。’放下筷子就圆寂了。（出自《僧宝传》） 真人张平叔，平素喜好清静虚无，在丹丘的住所遇到了顶汝贫子，顶汝贫子拿出龙马所背负的河图洛书之数，于是张平叔领悟了其中的旨意。很久以后，功成将要得道时，张平叔说：‘我的形体虽然坚固，但本觉的自性却从未究竟。’于是探究佛家经典，读到《楞严经》时有所领悟，写了《悟真篇》，又作禅宗歌颂，在叙述中引用《楞严经》中‘十种仙，寿命千万岁，不修正觉，报尽还生，散入诸趣’的话。又说：‘修此道的人，应当心体太虚，内外如一。若立一尘，即成障碍。’