English
English version: He lived in Shulv Village. He cultivated himself with purity and integrity. The famous monks in Wu region all admired him as a great man. Mingjiao said, 'He became a monk under Master Shou, studied the Dharma under Master Ji, and was appreciated by Master Shao.' These three were all men of noble character, extraordinary conduct, and unfathomable depth! How could the world have many like them? Both masters encountered him and personally taught him. If one could meet even one of them, it would be very fortunate, let alone learn the Dharma because of him. The kindness of the two masters is truly great. (Tablet Inscription) Master Haiyue Biandu was from Yunjian. His birth was unusual. His parents sent him to Puzhao Temple to become a monk. He obtained the Dharma from Master Mingzhi. Master Mingzhi ordered him to lecture in his place for eight years, and then he took charge of the temple affairs. Shen Shiqing of the Hanlin Academy governed Hangzhou with strict measures, and most monks were afraid to see him. Only Biandu remained calm and composed as usual. Shen Shiqing was surprised by this and appointed him to a monastic position. Later, he was promoted to Chief Monk Administrator. At that time, Su Dongpo (Su Shi) was the Vice Prefect of Hangzhou and admired his profound Dharma practice and brilliant speech. He once wrote a preface for him, saying, 'The prosperity of Buddhist monks in Qiantang (Hangzhou) is probably the greatest in the world. Men of morality, talent, and wisdom are mixed with those who are mediocre, cunning, and false, making it difficult to manage. Therefore, in addition to the chief and deputy monastic positions, a Chief Monk Administrator is added. The labor of ledgers, documents, running errands, and welcoming guests is specifically assigned to those below the Deputy Chief. The Chief Master oversees the essentials and serves as an example to the public through his practice and understanding.' Master Biandu's appearance and demeanor were dignified and serene, and he did not accumulate unnecessary possessions. One night, a thief entered his room, and he took off his clothes and gave them to the thief, allowing him to escape through a side path. After living there for a short time, he grew tired of social interactions and retired to a thatched cottage, with only his six possessions (referring to himself and his belongings) with him. When he was about to pass away, he left a will, saying that his coffin should not be closed until Su Dongpo arrived. Four days later, Su Dongpo finally arrived from Di Mountain and saw him sitting upright as if alive, with warmth still on his head. So he wrote three quatrains to mourn him, saying, 'Trying to find traces, I force myself to wet my clothes; originally there is no birth, so how can there be death? Tonight, the moon in Master Shengong's lecture hall is still as cold as frost in the courtyard. Birth and death are like the bending and stretching of an arm; our generation is filled with sorrow. Le Tian is not a guest of Penglai; he relies on the Western Paradise to be his master. Wanting to visit the cause of the rising and falling of floating clouds, I have no chance to see my body in a dream. Rest assured and live well, Wang Wendu; why ask others about this principle?' (Epitaph) The Korean Sangha Chief Uicheon, abandoned his throne to become a monk. --------------------------------------------------------------------------------
Chinese
家。问法中国。首至四明。郡将命延庆明智三学法邻二师为馆伴。至杭州谒照律师。愿从律学。照为说戒法令习仪范。授以三衣盂钵锡杖。仍有偈曰。为汝裁成应法衣。更将盂锡助威仪。君看宿觉歌中道。不是标形虚事持。朝廷复诏杨次公馆伴。所经诸刹迎饯如王臣礼。至金山独佛印床坐纳其大展次。公惊问其故。印曰。义天亦一异国僧尔。众姓出家同名释子。安问贵种。若屈道随俗先失一只眼。何以示华夏师法乎。朝廷以元为知大体。(僧传等) 天竺悟法师。钱塘人。每诵咒时身出舍利。所供像亦如之。天圣三年慈云欲以智者教观求入大藏。文穆王公拟达天听。悟曰此非常之事。小子将助之。乃绘千手像。诵大悲密语。誓曰。事果遂当焚此躯。未几公薨。悟益加精励。昼夜不废。越岁乃克如志。悟遂答前誓。新尽尸在。袈裟覆体。俨然如生。众咸异之。慈云再积香木焚乃方坏。舍利无数。三岁之后信者尚获。慈云作赞刻石曰。悟也吾徒。荷法捐躯。其𦦨赫赫。其乐愉愉。逮火将灭。俨如跏趺。逮骨后碎。璨若圆珠。信古应有。今也则无。芳年三十。真哉丈夫。(金园) 晦堂心禅师。初承南禅师遗命。领住山缘十有三白。于法席正盛时毅然谢事。居西园。以晦命其堂。且曰。吾所辞者世务尔。今欲专 现代汉语译本：义天（僧人名）询问中原的佛法。首先到达四明（地名，今浙江宁波）。郡守命令延庆、明智、三学、法邻二位法师作为招待陪伴。到达杭州拜见照律师，希望学习律宗。照律师为他讲解戒律法令，教习仪轨规范，授予他三衣（袈裟）、钵盂、锡杖。并作偈语说：‘为你裁制合乎佛法的僧衣，更将钵盂锡杖助你显现威仪。你看看宿觉（指永嘉玄觉）歌中所说，不是表面形式虚假地持有。’朝廷又诏令杨次公招待陪伴。所经过的各个寺庙，都以对待王臣的礼仪迎接送别。到达金山寺，独自坐在佛印禅师的禅床上，大大地伸展身体。杨次公惊讶地询问其中的缘故。佛印说：‘义天也只是一个异国僧人罢了。大家舍弃俗姓出家，都名为释子（佛教徒）。哪里问什么贵族血统。如果委屈自己的道行，随从世俗礼节，首先就失去了一只眼睛。还怎么给华夏做师范呢？’朝廷认为元（义天法号）懂得大体。（出自《僧传》等） 天竺悟法师，钱塘（地名，今浙江杭州）人。每次诵咒的时候，身体都会出现舍利（佛教圣物）。所供奉的佛像也是这样。天圣三年（1025年），慈云（僧人名）想要将智者（佛教宗派名，即天台宗）的教观编入大藏经（佛教经典总集），文穆王公（指王钦若）打算上达天听。悟法师说：‘这不是寻常的事情，我将帮助他。’于是绘制千手观音像，诵持大悲咒的秘密语言，发誓说：‘事情如果成功，就焚烧我的身体。’没过多久，王公去世。悟法师更加精进努力，日夜不停。过了一年，终于如愿以偿。悟法师于是兑现之前的誓言，焚烧殆尽，尸体还在，袈裟覆盖身体，就像活着一样。众人都感到惊异。慈云再次堆积香木焚烧，尸体才开始坏掉，舍利无数。三年之后，信徒还能得到。慈云作赞并刻在石头上说：‘悟啊，我的徒弟，为了护持佛法捐躯。他的功绩显赫，他的内心快乐。直到火焰将要熄灭，仍然像跏趺坐一样。直到骨头后来碎裂，灿烂得像圆珠。相信古代应该有，现在就没有了。芳年三十，真是大丈夫。’（出自《金园》） 晦堂心禅师，最初继承南禅师的遗命，主持山寺事务十三个年头。在佛法兴盛的时候，毅然辞去职务，居住在西园。用‘晦’来命名他的堂，并且说：‘我所辞去的是世俗事务罢了。现在想要专心致志’
English
English version: Yi Tian (name of a monk) inquired about the Dharma in the Central Plains (China). He first arrived at Siming (place name, present-day Ningbo, Zhejiang). The prefectural governor ordered the Dharma masters Yanqing, Mingzhi, Sanxue, and Falin to be his companions. Upon arriving in Hangzhou, he visited Lawyer Zhao, wishing to study the Vinaya school. Lawyer Zhao explained the precepts and regulations to him, taught him the rules of conduct, and bestowed upon him the three robes (kasaya), alms bowl, and staff. He also composed a verse saying: 'I tailor for you robes that conform to the Dharma, and further grant you the alms bowl and staff to aid your dignity. Look at what Sujue (referring to Yongjia Xuanjue) said in his song, it is not merely holding onto superficial forms in vain.' The imperial court then ordered Yang Cigong to be his companion. The various temples he passed through welcomed and saw him off with the etiquette befitting a royal minister. Upon arriving at Jinshan Temple, he sat alone on the meditation bed of Zen Master Foyin, stretching out his body greatly. Yang Cigong was surprised and asked the reason. Foyin said: 'Yi Tian is just a foreign monk. Everyone abandons their secular surnames to become monks, all named Shakya's disciples (Buddhists). Why ask about noble lineage? If you compromise your practice and follow worldly customs, you will first lose one eye. How can you be a model for China?' The imperial court considered Yuan (Yi Tian's Dharma name) to understand the greater good. (From 'Biographies of Monks', etc.) Dharma Master Wu of Tianzhu (India), was a native of Qiantang (place name, present-day Hangzhou, Zhejiang). Every time he chanted mantras, relics (Buddhist sacred objects) would appear from his body. The Buddha statues he offered were also like this. In the third year of Tiansheng (1025 AD), Ciyun (name of a monk) wanted to include the teachings and contemplations of Zhiyi (name of a Buddhist school, namely Tiantai) into the Tripitaka (collection of Buddhist scriptures), and Duke Wenmu (referring to Wang Qinruo) intended to report this to the emperor. Dharma Master Wu said: 'This is no ordinary matter, I will assist him.' Thereupon, he painted an image of the Thousand-Hand Guanyin, chanted the secret language of the Great Compassion Mantra, and vowed: 'If the matter succeeds, I will burn my body.' Not long after, the Duke passed away. Dharma Master Wu became even more diligent, day and night without ceasing. After a year, he finally achieved his wish. Dharma Master Wu then fulfilled his previous vow, burning himself completely, his body still remained, the kasaya covering his body, just like he was alive. Everyone was amazed. Ciyun again piled up fragrant wood to burn, and the body began to decay, with countless relics. Three years later, believers could still obtain them. Ciyun composed a eulogy and engraved it on stone, saying: 'Wu, my disciple, sacrificed his body to uphold the Dharma. His merits are illustrious, his heart is joyful. Until the flames were about to extinguish, he still sat like in the lotus position. Until the bones later shattered, shining like round pearls. Believe that there should have been in ancient times, but now there is none. At the young age of thirty, truly a great man.' (From 'Golden Garden') Zen Master Huitang Xin, initially inherited the mandate of Zen Master Nan, presiding over the affairs of the mountain temple for thirteen years. At the height of the Dharma's prosperity, he resolutely resigned from his position and resided in the West Garden. He named his hall 'Hui', and said: 'What I have resigned from are worldly affairs. Now I want to dedicate myself' --------------------------------------------------------------------------------
Chinese
行佛法。于是榜其门曰。告诸禅学。要穷此道切须自看。无人替代。时中或是看得因缘。自有欢喜入处。却来入室吐露。待为品评是非深浅。如未发明。但且歇去道自见前。苦苦驰求转增迷闷。此是离言之道。要在自肯不由他悟。如此发明方名了达无量劫来生死根本。若见得离言之道。即见一切声色言语是非更无别法。若不见离言之道。便将类会目前差别因缘以为所得。只恐误认门庭目前光影。自不觉知方成剩法。到头只是自谩。枉费心力。宜乎昼夜克己精诚。行住观察微细审思。别无用心。自然有个入路。非是朝夕学成事业。若也不能如是参详。不如看经礼拜度此残生。亦自胜如乱生谤法。若送老之时。敢保成个无事人更无他累。其余入室。今去朔望两度却请访及。(汀江) 孝宗皇帝诏径山主僧宝印于选德殿。 上曰。三教圣人本同者个道理。印奏曰。譬如虚空东西南北初无二也。 上曰。但圣人所立门户各别尔。孔子以中庸设教。印曰。非中庸之教何以安立世间。故华严云。不坏世间相而成出世间法。法华云。治世语言资生产业皆与实相不相违背。 上曰。今之士夫学孔氏者多只攻文字。不见夫子之道。不识夫子之心。唯释迦老子不以文字教人。但直指心源。开示众生各令悟入。此为殊胜。印曰。非独今 现代汉语译本 修行佛法。于是张贴告示于门上说：‘告诉各位禅学者，要穷尽此道，切须自己参看，无人可以替代。’时中或许是看到了因缘，自然有欢喜领悟之处，再来入室坦露，等待我来评判是非深浅。如果尚未发明，就暂且放下，道自然会显现于眼前。苦苦追求反而会增加迷闷。这是离言之道，关键在于自己肯定，不由他人领悟。如此发明，才可称为了达无量劫（kalpa）以来生死根本。若能见到离言之道，即见一切声色言语是非，更无其他法。若不能见到离言之道，便将类似会合目前差别因缘，以为自己所得。只恐怕误认门庭，目前光影，自己不觉知，反而成为多余之法。到头来只是自欺欺人，枉费心力。应当昼夜克制自己，精诚专一，行住坐卧观察微细，审慎思考，别无其他用心，自然会有个入门途径。非是朝夕之间可以学成的。若也不能如此参详，不如看经礼拜度过此残生，也胜过胡乱诽谤佛法。若到临终之时，敢保证成为一个无事之人，更无其他拖累。其余入室请教，今后每月初一、十五（朔望）两次，欢迎来访。（汀江）’ 孝宗皇帝（1162-1189）诏令径山主僧宝印于选德殿。皇上说：‘三教圣人（孔子、老子、释迦牟尼）本来相同，都是这个道理。’宝印奏答说：‘譬如虚空，东西南北，本来没有二致。’皇上说：‘但圣人所立门户各不相同罢了。孔子以中庸之道设教。’宝印说：‘没有中庸之道，如何安立世间？所以《华严经》（Avatamsaka Sutra）说：‘不坏世间相而成出世间法。’《法华经》（Lotus Sutra）说：‘治世语言，资生产业，皆与实相不相违背。’皇上说：‘如今的士人学习孔子，大多只攻读文字，不见孔子之道，不识孔子之心。唯有释迦（Sakyamuni）、老子不以文字教人，但直指心源，开示众生各令悟入，这才是殊胜之处。’宝印说：‘不仅如今