English
English version: The Ming emperor issued a decree to command and specially promulgated the revised calendar to be implemented throughout the country in order to rectify social customs. At that time, the national political situation was turbulent, so the proposal for calendar reform was shelved. It was not until the thirteenth year (1380 AD) that it was reorganized and revised again, and the permanent system of monks on the left and Taoists on the right was determined. Later, because of the drought demon's mischief, monks were summoned to the palace to pray by imperial decree. The monk immediately ascended the Dharma seat, chanted the prayer aloud, and requested to prepare four golden bottles, each containing fresh crucian carp, then sprinkled water and secretly prayed. Immediately, four messengers were sent at full speed to put the golden bottles into rivers and lakes. Before the messengers returned, the heavy rain had already poured down, and the emperor was very happy. (Tomb inscription) Zen Master Huian Guang was a native of Changle, Fujian. He left his hometown to visit famous monks such as Yuanwu Foxin. He happened to meet Zen Master Dahui living in Guangyin Temple, and Zen Master Guang went to follow him to study. One day, Zen Master Guang served Zen Master Dahui while walking and asked: 'I have come here, but I have never been able to fully understand. Where is the problem?' Zen Master Dahui said: 'Your problem is the most stubborn, and the doctors in the world are helpless. Why? Others can only come back to life after they die, but you are alive now but have never died. If you want to reach the realm of great happiness, you must die once.' Zen Master Guang was even more puzzled. He entered the meditation room to ask for advice, saying: 'Have you eaten porridge? Have you washed the alms bowl? Remove the drug taboos, say a sentence.' Zen Master Guang said: 'Tear it apart.' Zen Master Dahui roared angrily: 'You are talking about Zen again!' Zen Master Guang suddenly realized. Zen Master Dahui beat the drum and told everyone: 'Even rabbit hair can be picked up, it's really ridiculous! With one blow, ten thousand heavy locks are opened. The happiest thing in my life is today. Who said I made a trip in vain?' Zen Master Guang presented a verse to Zen Master Dahui, saying: 'One pinch at the moment, roaring like angry thunder, awakening Mount Sumeru and shaking the Big Dipper. The vast waves are surging, picking up the nostrils, but losing the mouth.' (Sayings, etc.) Shramana Prajna was a Korean. During the Kaihuang period (581-600 AD), he went to Folong to seek the Zen teachings of Master Zhiyi. Before long, he had some understanding. Master Zhiyi said to him: 'You have a connection here, you should find a quiet place to achieve your practice. Today, Huading Peak of Mount Tiantai is six or seven miles away from the temple, and it is the place where I used to practice asceticism. You can go there to study Buddhism and practice diligently, and you will surely have great benefits. Don't worry about food and clothing.' Prajna followed Master Zhiyi's teachings and went to Huading Peak, practicing day and night without sleeping, and his figure did not leave the mountain for more than sixteen years. One day, he suddenly went down the mountain and told his friends: 'Prajna knows that his life is coming to an end, and he has come down the mountain to say goodbye to everyone.' -------------------------------------------------------------------------------- 。即回华顶而卒。(天台石刻)
Chinese
正言陈了翁。南剑州人。妙年登上第。性闲雅与物无竞。见人之短未尝面折。但微示意警之而已。公初尚杂华。颇有所诣。及会明智法师扣天台宗旨。明智示以止观上根不思议境。以性夺修成无作行。忽有契悟。晚年谪居海上。未尝有不满意。唯克念西归。尝作延庆净土院记。其略曰。如来之叙九品。以至诚为上上。智者之造十论。破疑心之具缚。缚解情忘。识散智见。则弥陀净境不假他求。若临明镜自见面像。又曰。譬如清净满月。影见诸水。月体无二。摄流散而等所归。会十方而总于一。亦如十镜环绕。中然一灯。灯体交参东西莫辨。而方有定位。西不自西。各随相融境。将谁执。安以在廛执方之见。测度如来无碍之境乎。因法师曰。了翁言净土。可谓深赜佛祖之壸奥矣。(草庵录) 石壁寺去杭越二十里。走龙山而西。窅然入幽谷。有溪流岩石之美。虽其气象清淑而世未始知之。自绍大德．靖法师居之而其名方播。亦地以人而着也。靖绍皆钱塘人。同依寿禅师出家。通练律部。时韶国师其道大振。靖绍往从之。国师见且器之。即使往学三观法于螺溪寂法师。于是偕往事寂。讲求大义。居未几所学已就。靖绍复回石壁以会讲众。前后五十年守其山林之操。未始苟游乡 现代汉语译本： 即返回华顶而圆寂。（天台石刻） 陈了翁，南剑州人。年轻时就考中了进士。性格闲适文雅，与世无争。看到别人的缺点，从不当面指责，只是稍微示意提醒而已。陈了翁最初崇尚《杂华经》，颇有心得。等到拜会明智法师，请教天台宗的宗旨时，明智法师向他展示了止观的上根不思议境界，以性德来成就修德，成就无作之行，陈了翁忽然有所领悟。晚年被贬谪到海上，从未有过不满意的情绪，只是时刻想着回归西方极乐世界。曾经作《延庆净土院记》，其中大略是说：如来叙述九品往生，以至诚为最高的上品。智者大师撰写《十论》，是为了破除人们对净土的疑惑。当疑惑解除，情感消忘，意识消散，智慧显现时，那么弥陀净土就不需要向外寻求了，就像照镜子一样，自然能看到自己的面容。又说：譬如清净的满月，影子显现在各处水中，月亮的本体只有一个，将分散的影像收摄起来，归于一体，会合十方，总归于一处。又如十面镜子环绕，中间点燃一盏灯，灯光交相辉映，东西方向难以分辨，但方位却有定位，西方不是自己成为西方，而是各自随着相互融合的境界。将谁执着？又安放在哪里呢？用局限的执着来测度如来无碍的境界吗？因法师说：了翁所说的净土，可以说是深刻地领悟了佛祖的精髓啊！（《草庵录》） 石壁寺距离杭州、越州二十里，沿着走龙山向西，幽深地进入山谷。有溪流岩石的美景。虽然这里的气象清明美好，但世人却不知道。自从绍大德、靖法师居住在这里，它的名声才开始传播。也是因为人而使地方显名啊。靖法师和绍法师都是钱塘人，一同依止寿禅师出家，精通律部。当时韶国师的道风非常兴盛，靖法师和绍法师前去跟随他。韶国师见到他们，非常器重他们，就让他们去螺溪寂法师那里学习三观法门。于是他们一同前往侍奉寂法师，讲求佛法大义。没过多久，所学的就已经掌握。靖法师和绍法师又回到石壁寺，与大众一起讲经说法。前后五十年，坚守山林的节操，从未随意游玩乡里。
English
English version: Then he returned to Huading and passed away. (Stone inscription of Tiantai) Chen Liaoweng was a native of Nanjian Prefecture. He passed the imperial examination at a young age. He was of a leisurely and elegant nature, and did not compete with others. He never directly criticized others' shortcomings, but only subtly hinted at them to warn them. Initially, he admired the *Avatamsaka Sutra* (Garland Sutra), and had some understanding of it. When he met Master Mingzhi and inquired about the tenets of the Tiantai school, Master Mingzhi showed him the inconceivable realm of the superior root of *śamatha-vipassanā* (止观, calming and insight meditation), using inherent virtue to achieve cultivated virtue, achieving unconditioned practice. Suddenly, he had an epiphany. In his later years, he was exiled to the sea, but he never felt dissatisfied. He only constantly thought of returning to the Western Pure Land. He once wrote a record of the Yanqing Pure Land Monastery, which roughly said: When the *Tathāgata* (如来, Thus Come One) described the nine grades of rebirth, he regarded utmost sincerity as the highest grade. When *Zhìyǐ* (智者, wisdom one) constructed the ten treatises, it was to break the fetters of doubt in people's minds. When doubt is resolved, emotions are forgotten, consciousness is scattered, and wisdom appears, then the Pure Land of *Amitābha* (弥陀, Infinite Light) does not need to be sought externally, just like looking in a mirror, one can naturally see one's own face. He also said: 'For example, a clear and full moon, its reflection appears in various waters. The body of the moon is only one, gathering the scattered images and returning to one, uniting the ten directions and converging into one. It is also like ten mirrors surrounding, with a lamp lit in the middle. The light of the lamp intermingles, and the east and west directions are difficult to distinguish, but the directions are fixed. The West does not become the West by itself, but each follows the mutually integrated realm. Who will cling to it? And where will it be placed? Using limited attachments to measure the unobstructed realm of the *Tathāgata*?' Master Yin said: 'Liaoweng's words about the Pure Land can be said to have deeply understood the essence of the *Buddhas* (佛, enlightened one) and *Patriarchs* (祖, founder of a school of Buddhism)!' (Recorded in *Cao'an Lu*) Shibi Temple is twenty *li* (里, Chinese mile) away from Hangzhou and Yuezhou, going west along Zoulong Mountain, deeply entering a secluded valley. There are beautiful scenes of streams and rocks. Although the atmosphere here is clear and beautiful, the world does not know it. Since *Shào Dàdé* (绍大德) and *Jìng* (靖) Dharma Master lived here, its name began to spread. It is also because of people that the place became famous. Both *Jìng* and *Shào* were natives of Qiantang, and they both left home under *Shòu* (寿) Zen Master, and were proficient in the *Vinaya* (律, monastic rules). At that time, the *Dharma* (法, teachings) of National Teacher *Sháo* (韶) was very prosperous, and *Jìng* and *Shào* went to follow him. National Teacher *Sháo* saw them and valued them very much, so he sent them to *Jì* (寂) Dharma Master of Luoxi to study the Three Contemplations. So they went together to serve *Jì*, discussing the great meaning of the *Dharma*. Before long, what they had learned was already mastered. *Jìng* and *Shào* returned to Shibi Temple again, and lectured on the *sutras* (经, discourses of the Buddha) with the assembly. For fifty years, they adhered to the integrity of the mountain forest, and never casually traveled around the countryside. --------------------------------------------------------------------------------
Chinese
墅闾里。处身修洁。吴中宿学名僧皆推其高人。明教曰。出家于寿公。学法于寂公。见知于韶公。三皆奇节异行不测人也。天下岂可多得。二师皆遇而亲炙之。假令得一见已自甚善。况因人而得法。二师之美多矣。(塔表) 海月辩都师。云间人。生有异。父母令入普照出家。得法明智。智老命代讲八年。遂领寺事。翰林沈时卿以威猛治杭。僧徒见者多惧。师独从容如平日。公异之俾莅僧职。迁至都僧正。时东坡作倅。喜其道行高峻发言璀璨。尝序之曰。钱塘佛僧之盛盖甲天下。道德才智之士与夫妄庸巧伪之人杂处其间。号为难齐。故僧职正副之外。别补都僧正一员。簿帐案牒。奔走将迎之劳。专责副正已下。而都师总领要略。实以行解表众而已。师容止端靖不畜长物。有盗夜入其室。脱衣与之使从支径遁去。居无何倦于酬酢。归隐草堂。但六身随身而已。将顺寂。先遗言须东坡至方可阖棺。四日东坡始氐山中。见其端坐如生。顶尚温。遂作三绝哭之云。欲寻遗迹强沾裳。本自无生可得亡。今夜生公讲堂月。满庭依旧冷如霜。生死犹如臂屈伸。情钟我辈一酸辛。乐天不是蓬莱客。凭仗西方作主人。欲访浮云起灭因。无缘却见梦中身。安心好住王文度。此理何须更问人。(塔铭) 高丽僧统义天。弃王位出 现代汉语译本： 墅闾里。他修身养性，品行高洁。吴中的著名僧人都推崇他是高人。明教说：‘他在寿公门下出家，在寂公门下学习佛法，得到韶公的赏识。’这三位都是品格高尚、行为奇异、深不可测的人啊！天下怎么能多得呢？二师都遇到他并亲自教导他。假如能见其中一位就已经很好了，更何况因为他而学到佛法，二师的恩德真是太大了。（塔表） 海月辩都师，是云间人。出生时有奇异之处。父母让他到普照寺出家。得法于明智禅师。明智禅师让他代替讲经八年，于是他主持寺院事务。翰林沈时卿以严厉的手段治理杭州，僧人见到他大多害怕。辩都师唯独从容不迫，像平时一样。沈时卿对他感到惊异，让他担任僧职。后升迁至都僧正。当时苏东坡（苏轼）任杭州通判，喜爱他道行高深，言谈精妙。曾经为他作序说：‘钱塘（杭州）的佛僧之盛，大概是天下第一。道德才智之士与那些平庸虚伪之人混杂在一起，号称难以管理。所以除了僧职正副之外，另外增补都僧正一员。簿帐案牒，奔走将迎的劳苦，专门责成副正以下的人负责，而都师总领要略，实际上是以修行解悟来表率大众而已。’辩都师容貌举止端庄安详，不积蓄多余的物品。有盗贼夜里进入他的房间，他脱下衣服送给盗贼，让盗贼从小路逃走。居住不久，他厌倦了应酬，归隐草堂，只有六身（指自身及随身之物）相随。将要圆寂时，他留下遗言，必须等苏东坡到了才能盖棺。四天后，苏东坡才从氐山中赶来，见他端坐如生，头顶尚有余温。于是作了三首绝句哭悼他说：‘欲寻遗迹强沾裳，本自无生可得亡。今夜生公讲堂月，满庭依旧冷如霜。生死犹如臂屈伸，情钟我辈一酸辛。乐天不是蓬莱客，凭仗西方作主人。欲访浮云起灭因，无缘却见梦中身。安心好住王文度，此理何须更问人。’（塔铭） 高丽僧统义天，放弃王位出家。