Chinese
。不听废寺即斩。仍以剑示之。祝曰僧行剑怖惧即斩。不然即赦之。中使如所诫。僧笑引颈曰。为佛法死实甘餂之。 上悦。寺遂免。韩子苍曰。今时有如是僧。乃可称衲子。(石门集) 法昌遇禅师。临漳高亭人。幼弃家。有大志。游方名著丛席。浮山远公指谓人曰。此后学行脚样子。晚于分宁之北。千峰万壑。古屋败垣。遇安止之。衲子时有至者。皆苦其作劳。未尝有一语委曲以示其徒。学者不能晓其意。又不能与之同憺泊辛苦。悉皆引去。以故单丁住山。而晨香夕灯升堂说法至老不废。丛林所服玩者无不备。龙图徐禧叹曰。无众如有众。真本色住山。将化前一日遇。作偈遗曰。今年七十七。出行须择日。昨夜报龟哥。报道明朝吉。徐览偈耸然。邀灵源同往。至彼已寂然矣。(汀江集) 法智尊者。讳知礼。年至四十常坐不卧。足无外涉。修谒都遣。一日谓诸徒曰。半偈忘躯一句投火。圣人之心为法如是。吾不能捐舍身命以警发懈怠。胡足言哉。于是结十僧修法华三昧。期满三载共焚其身。时翰林杨亿致书确请住世。复以欣厌意而兴难问。尊者答曰。终日破相而诸法皆成。终日立法而纤尘必尽。杨公复致问曰。风吟宝树波动金蕖。是何人境界。答曰只此见闻更无道理。公又问。法华梵网皆魔王所说。 现代汉语译本：不听从的，拆毁寺庙，立刻斩首！’并用剑示意。中使威胁说：‘如果僧人因为害怕剑而恐惧，就斩首；不然就赦免。’中使按照皇帝的告诫行事。僧人笑着伸出脖子说：‘为了佛法而死，实在甘之如饴！’皇帝听了很高兴，于是寺庙得以保全。韩子苍说：‘现在如果还有这样的僧人，才可以称得上是真正的衲子（指有德行的僧人）。’ 法昌遇禅师（法号），是临漳高亭人。从小就离开了家，有远大的志向。游历四方，名声在各寺院中都很显著。浮山远公（人名）指着他说：‘这是后辈学人行脚的样子。’晚年的时候，他在分宁（地名）的北部，千峰万壑之中，在一间破败的古老房屋中安定下来。僧人有时会来到这里，但都因为忍受不了他的劳作而感到痛苦。他从未用委婉的言语来教导他的徒弟，学者们不能理解他的意思，又不能和他一样安于恬淡和辛苦，都离开了。因此他独自一人住在山上，每天早晚的香火、升堂说法，直到老年都没有停止。寺院里所珍视的玩物，他都一应俱全。龙图徐禧（人名）感叹道：‘没有大众，却好像有大众一样，真是保持了本色的住山修行。’在圆寂的前一天，遇禅师作偈（佛教偈语）遗言说：‘今年七十七，出行须择日。昨夜报龟哥，报道明朝吉。’徐禧看了偈语后感到震惊，邀请灵源（人名）一同前往，到达那里时，遇禅师已经圆寂了。 法智尊者（尊称），名知礼。到了四十岁，常常坐着不睡觉，脚不涉足外面。所有的应酬拜访都推辞掉。有一天，他对众弟子说：‘半偈忘躯（为了半句佛偈而不顾生命），一句投火（为了一个句子而投入火中），圣人的心为了佛法就是这样。我不能捐舍身命来警醒那些懈怠的人，怎么能说得上是修行呢？’于是他召集了十个僧人，共同修习法华三昧（佛教禅定），约定三年期满后一起焚身。当时翰林杨亿（人名）写信恳切地请求他留在世上，又用欣厌（欣喜和厌恶）之意来提出难题。尊者回答说：‘终日破相（破除一切表象），而诸法皆成（一切法都得以成就）；终日立法（建立一切法），而纤尘必尽（细微的尘埃也必定消失）。’杨公又问：‘风吟宝树（风吹动珍贵的树木），波动金蕖（水波荡漾金色的荷花），这是什么人的境界？’尊者回答说：‘只有这见闻，更没有其他的道理。’杨公又问：‘法华经（佛经名）、梵网经（佛经名）都是魔王所说的吗？’
English
English version: 'Those who disobey will have their temples demolished and beheaded immediately!' The envoy showed his sword. He threatened, 'If the monk fears the sword, he will be beheaded; otherwise, he will be pardoned.' The envoy acted according to the emperor's instructions. The monk smiled, stretched out his neck, and said, 'To die for the Dharma (Buddhist teachings) is truly sweet!' The emperor was pleased, and the temple was spared. Han Zicang said, 'If there are monks like this today, they can be called true衲子 (Na Zi, virtuous monks).' Chan Master Yu of Fachang (Dharma name), was a native of Gaoting in Linzhang. He left home at a young age with great aspirations. He traveled far and wide, and his reputation was well-known in various monasteries. Elder Yuan of Fushan (person's name) pointed to him and said, 'This is how a junior scholar should travel.' In his later years, he settled in the northern part of Fenning (place name), amidst thousands of peaks and valleys, in a dilapidated old house. Monks would occasionally come, but they all suffered from his laborious work. He never used gentle words to teach his disciples, and the scholars could not understand his meaning, nor could they be content with tranquility and hardship like him, so they all left. Therefore, he lived alone on the mountain, performing morning and evening incense offerings, ascending the Dharma platform to preach until old age without ceasing. He possessed all the cherished objects of the monastery. Xu Xi of Longtu (person's name) exclaimed, 'Without a congregation, yet it is as if there is a congregation, truly maintaining the original essence of living on the mountain.' The day before his passing, Chan Master Yu composed a verse (Buddhist verse) as his last words, saying, 'This year is seventy-seven, choosing a day for departure is necessary. Last night, I reported to Brother Turtle, reporting that tomorrow is auspicious.' Xu Xi was shocked upon reading the verse and invited Lingyuan (person's name) to go together. When they arrived, Chan Master Yu had already passed away. Venerable Fazhi (honorific title), named Zhili. At the age of forty, he often sat without sleeping, and his feet did not step outside. He declined all social engagements and visits. One day, he said to his disciples, 'Half a verse forgets the body (sacrificing one's life for half a Buddhist verse), a sentence throws into the fire (throwing oneself into the fire for a sentence), the mind of a sage is like this for the Dharma. I cannot sacrifice my life to awaken those who are lazy, how can I be said to be practicing?' Therefore, he gathered ten monks to jointly practice the Lotus Samadhi (Buddhist meditation), agreeing to immolate themselves together after three years. At that time, Yang Yi of the Hanlin Academy (person's name) wrote a letter earnestly requesting him to stay in the world, and also raised difficult questions with the intention of joy and aversion (joy and aversion). The Venerable replied, 'All day breaking the form (breaking all appearances), and all dharmas are accomplished (all dharmas are accomplished); all day establishing the law (establishing all dharmas), and subtle dust will surely disappear (subtle dust will surely disappear).' Duke Yang then asked, 'The wind whispers through the precious trees (the wind blows through the precious trees), the waves ripple the golden lotuses (the waves ripple the golden lotuses), what is the realm of this person?' The Venerable replied, 'Only this seeing and hearing, there is no other reason.' Duke Yang then asked, 'Are the Lotus Sutra (Buddhist scripture name) and Brahma Net Sutra (Buddhist scripture name) both spoken by the demon king?' --------------------------------------------------------------------------------
Chinese
答曰佛之与魔相去几何。公知不可以义屈。亦不可以言留。乃致书慈云俾自杭至。明面沮其议。又委州将保护无容以焚。是年公请师号于朝。 真宗召杨问之。公因奏师遗身事。 上嘉叹之。重谕杨曰。但传朕意。请留住世。即赐法智之号。由是愿行不得施矣。复修光明忏为顺寂之期。方五日趺坐。召众曰。人之生必有死。盖常分尔。汝等当勤修道。勿令有间。从吾之训犹吾之生也。言毕称佛而逝。(教行录等) 圆通讷禅师。梓州人。性端靖。莅众有法。律己精严。夜必入定。初叉手自如。中夜渐升至膺。侍者每视此以候天明。 仁宗闻其名。诏住净因。讷以疾辞。举琏以自代。召对大悦。赐大觉禅师。至 英宗尝赐手诏。天下寺院任性住持。琏不言。鲜有知者。及东坡制宸奎阁记。移书审之云。宸奎阁碑谨已撰成。衰朽废学不知堪上石否。见参寥说。禅师出京日。 英庙赐手诏。其略曰。任性住持者。不知果是否。切请录示全文。欲入此一节。琏答云无。及寂乃得于书笥中。坡闻云非得道之士安得有此蕰藉。坡阁记云。师虽出世度人而持律甚严。 上赐龙脑钵。师对使者焚之。曰吾法以坏色衣。以瓦钵食。此钵非法。使者归奏。 上嘉叹。久之师居处服玩可以化宝坊也。而皆不为。独于都城之西为精舍。容 百许人而已。 梁武帝问志公曰。朕万机之暇修诸善事。还有功德也无。志曰。有即有。非真功德。帝曰何谓其真。志曰性净明心体自空寂是真功德。帝因有省。故先圣有言。若能静坐一须臾。胜造河沙七宝塔。宝塔毕竟化为尘。一念净心成正觉。(通行录) 真人孙思邈。京兆人。幼聪慧。日诵万言。善庄老。尤笃志释典。年百五十岁。尝隐终南山。不食饮食唯服铅汞。与宣律师友善。议论终日。尝书华严经。时唐太宗欲读佛经。问邈曰何经为大。答曰华严经佛所尊大。帝曰。近玄奘三藏译大般若六百卷何不为大。而八十卷者犹为大乎。答曰华严法界具一切门。于一门中可演出大千经卷。般若经乃是华严一门耳。帝悟。从是受持。(释氏类说) 侍郎杨亿书寄李维内翰。其略曰。假守南昌适会广慧禅伯。斋中务简退食多暇。或坐邀而至。或命驾从之。请扣无方蒙滞顿释。半岁之后旷然弗疑。如忘忽记如睡忽觉。平昔碍膺之物嚗然自落。积劫未明之事㸌尔见前。固亦决择之洞分。应接之无蹇矣。重念先德率多参寻。如雪峰九度上洞山。三度上投子。遂嗣德山。临济得法于大愚。终承黄檗。云岩多蒙道吾训诱。乃为药山之子。丹霞亲承马祖印可。而作石头之裔。在古多有于理无嫌。病夫今继绍之缘。 现代汉语译本： 不过一百来人罢了。 梁武帝（502年-549年）问志公禅师说：‘朕在处理繁重政务之余，还修行各种善事，还有功德吗？’志公禅师回答说：‘有是有，但不是真正的功德。’武帝问：‘什么才是真正的功德呢？’志公禅师说：‘自性清净，明白心体本来就是空寂的，这才是真正的功德。’武帝因此有所领悟。所以前代的圣人曾说：‘如果能够一念之间保持清净心，胜过建造恒河沙数那么多的七宝塔。宝塔最终毕竟会化为尘土，而一念清净心却能成就正觉。’（通行录） 真人孙思邈（581年-682年），京兆（今西安）人。从小就聪明好学，一天能背诵上万字。精通庄子和老子的学说，尤其笃信佛教经典。活到一百五十岁。曾经隐居在终南山，不吃食物，只服用铅和汞。与宣律师是好朋友，整天在一起议论佛法。曾经书写《华严经》。当时唐太宗（626年-649年）想读佛经，问孙思邈说：‘哪部经最为重要？’孙思邈回答说：‘《华严经》是佛所尊崇的大经。’唐太宗说：‘最近玄奘三藏翻译了《大般若经》六百卷，难道不算是最重要的吗？难道八十卷的《华严经》比它还重要吗？’孙思邈回答说：‘《华严经》的法界包含一切法门，在一个法门中就可以演说出大千世界的经卷。《般若经》只是《华严经》中的一个法门而已。’唐太宗领悟了，从此开始受持《华严经》。（释氏类说） 侍郎杨亿写信寄给李维内翰，信中大概是这样说的：‘我代理南昌的职务，正好遇到广慧禅伯。在斋戒期间，公务简少，退食后有很多空闲时间。有时他应邀前来，有时我命车跟随他。我请教他无上的佛法，蒙受他的开导，使我顿时的疑惑得以解除。过了半年之后，我感到豁然开朗，不再有任何怀疑，就像忘记了什么又忽然记起来，就像睡着了又忽然醒过来一样。平时阻碍我的东西，一下子就脱落了。积累了无数劫也没有明白的事情，一下子就出现在眼前。确实是决断选择非常清楚，应对事物也没有任何阻碍了。’ ‘我再次想到前代的德行高尚的人，大多是通过参访来求得真理的，比如雪峰禅师九次登上洞山，三次登上投子山，最终继承了德山禅师的法脉。临济禅师在大愚禅师那里得到佛法，最终继承了黄檗禅师的法脉。云岩禅师多次蒙受道吾禅师的训导，才成为药山禅师的弟子。丹霞禅师亲自得到马祖禅师的印可，而成为石头禅师的后裔。’ ‘在古代，这样做并没有什么不妥。我如今继续效仿他们，也是为了求得佛法的缘分。’
English
English version: Only about a hundred people. Emperor Wu of Liang (502-549 AD) asked Zen Master Zhigong, 'In my spare time from managing myriad affairs, I cultivate various good deeds. Do I have any merit?' Zhigong replied, 'There is, but it is not true merit.' The Emperor asked, 'What is true merit?' Zhigong said, 'The pure nature of the self, understanding that the mind-essence is inherently empty and tranquil, this is true merit.' The Emperor then had some understanding. Therefore, the ancient sages said, 'If one can maintain a pure mind for even a moment, it surpasses building seven-treasure pagodas as numerous as the sands of the Ganges River. After all, the treasure pagodas will turn to dust, but a single thought of pure mind will achieve perfect enlightenment.' (Common Record) The True Man Sun Simiao (581-682 AD), a native of Jingzhao (present-day Xi'an), was intelligent from a young age, reciting ten thousand words a day. He was well-versed in the teachings of Zhuangzi and Laozi, and especially devoted to Buddhist scriptures. He lived to be one hundred and fifty years old. He once lived in seclusion in Zhongnan Mountain, not eating food but only consuming lead and mercury. He was a good friend with Lawyer Xuan, discussing Buddhist teachings all day long. He once wrote the Avatamsaka Sutra. At that time, Emperor Taizong of Tang (626-649 AD) wanted to read Buddhist scriptures and asked Sun Simiao, 'Which sutra is the greatest?' Sun Simiao replied, 'The Avatamsaka Sutra is the great sutra revered by the Buddha.' The Emperor said, 'Recently, Tripitaka Xuanzang translated the Great Prajna Sutra in six hundred volumes. Isn't that the greatest? Is the eighty-volume Avatamsaka Sutra even greater?' Sun Simiao replied, 'The Dharma Realm of the Avatamsaka Sutra contains all Dharma doors. Within one Dharma door, one can expound countless sutras of the great thousand worlds. The Prajna Sutra is only one Dharma door of the Avatamsaka Sutra.' The Emperor understood and from then on upheld the Avatamsaka Sutra. (Classified Sayings of Buddhism) The Vice Minister Yang Yi wrote a letter to the Academician Li Wei, the gist of which was: 'While serving as acting governor of Nanchang, I happened to meet Zen Master Guanghui. During the fasting period, official duties were few, and after meals, there was much free time. Sometimes he would come at my invitation, and sometimes I would follow him in my carriage. I asked him about the unsurpassed Dharma, and receiving his guidance, my doubts were immediately resolved. After half a year, I felt enlightened and no longer had any doubts, as if I had forgotten something and suddenly remembered it, as if I had fallen asleep and suddenly awakened. The things that usually hindered me fell away all at once. The things that I had not understood for countless kalpas suddenly appeared before me. Indeed, the decisions and choices were very clear, and there were no obstacles in dealing with things.' 'I thought again of the virtuous people of the past, who mostly sought truth through pilgrimage, such as Zen Master Xuefeng, who ascended Dongshan nine times and Touzi Mountain three times, and eventually inherited the Dharma lineage of Zen Master Deshan. Zen Master Linji obtained the Dharma from Zen Master Dayu and eventually inherited the Dharma lineage of Zen Master Huangbo. Zen Master Yunyan received much instruction from Zen Master Daowu and became a disciple of Zen Master Yaoshan. Zen Master Danxia personally received the approval of Zen Master Mazu and became a descendant of Zen Master Shitou.' 'In ancient times, there was nothing wrong with doing so. I am now continuing to emulate them in order to seek the affinity for the Dharma.' --------------------------------------------------------------------------------