English
English version Gaining Intercourse: Communicating with (Amitabha Buddha). Amitabha's Light is Like a Great Round Moon: The light of Amitabha Buddha is like a giant full moon. Universally Illuminating the Dharma Realm and Sentient Beings Who Recite the Buddha's Name: Shining throughout the entire Dharma realm, illuminating all sentient beings who recite the Buddha's name. Receiving and Never Abandoning: Receiving them and never abandoning them. Within the Hearts of All Buddhas, Sentient Beings in Every Dust Mote are in Utmost Bliss: In the hearts of all Buddhas, every sentient being is in the Land of Ultimate Bliss. Within the Hearts of Sentient Beings, the Pure Land is Every Thought of Amitabha: In the hearts of sentient beings, every thought is Amitabha's Pure Land. If One Can Arouse the Mind to Recite That Buddha's Name: If one can arouse the mind to recite the name of Amitabha Buddha. One Will Attain Rebirth: One will be reborn in the Land of Ultimate Bliss. Buddhas as Numerous as the Sands of the Ganges Have the Same Tongue of Praise: Buddhas as numerous as the sands of the Ganges will praise with the same words. Bodhisattvas of the Ten Directions Have the Same Mind to Go There: Bodhisattvas of the ten directions all have the same aspiration to go to the Land of Ultimate Bliss. If You Do Not Believe the Buddha's Words, What Words Can You Believe: If you do not believe the Buddha's words, what can you believe? If You Are Not Born in the Pure Land, Where Can You Be Born: If you are not born in the Pure Land, where can you be born? Abandoning One's Own Spirit, Whose Fault Is It: Abandoning one's own spirit, whose fault is it? When the Layman Was About to Die, He Saw a Golden Platform Descending from the Sky: When this layman was about to die, he saw a golden lotus platform descending from the sky. He Spoke a Verse and Passed Away: He then spoke a verse and passed away. The verse says: In Life, There is Nothing to Cling To: In life, there is nothing to cling to. In Death, There is Nothing to Abandon: In death, there is nothing to abandon. In the Great Empty Space: In the vast empty space. 'Zhi Hu Zhe Ye' (Classical Chinese Particles): Still clinging to these literary games. Making the Best of a Bad Situation: Just making the best of a bad situation. The Western Land of Ultimate Bliss: Going to the Western Land of Ultimate Bliss. (From the 'Fudao Ji' Collection, etc.) Zen Master Xuansha Bei, a Native of Fuzhou, Surname Xie: Zen Master Xuansha Bei was a native of Fuzhou, with the surname Xie. In His Youth, He Fished on the Nantai River: In his youth, he fished on the Nantai River. Suddenly Abandoning His Boat, He Followed the Buddha: Suddenly abandoning his fishing career, he became a monk. Wearing Straw Sandals and a Coarse Cloth Robe: Wearing straw sandals and a coarse cloth robe. Eating Just Enough to Sustain Life, He Sat in Meditation All Day: Eating only enough to sustain life, he sat in meditation all day. Xuefeng Called Him 'Bei the Ascetic': Zen Master Xuefeng called him 'Bei the Ascetic'. A Reincarnation: Saying he was a reincarnation. Why Not Go and Study Widely: Why not go and study widely? Bei Said: Bodhidharma Did Not Come to the Eastern Land: Bei said: Bodhidharma did not come to the Eastern Land (China). The Second Patriarch Did Not Go to the Western Heaven: The Second Patriarch Huike did not go to the Western Heaven (India). Xuefeng Agreed: Xuefeng agreed with this. Bei Built a Hut in Xuansha: Bei built a hut in Xuansha. Many Sought Him Out: Many people sought him out, drawn by his reputation. Thus, a Monastery Was Formed: Thus, a monastery was formed. His Teachings Aligned with the Sutras: His teachings aligned with the Buddhist sutras. Those from Various Places with Unclear Essential Meanings All Sought Him for Resolution: Those from various places who did not understand the essential meanings of Buddhism all sought him for resolution. He Instructed the Assembly, Saying: The Buddha Path is Vast and Open: He instructed the assembly, saying: The Buddha Path is vast and open. There is No Fixed Path: There is no fixed path. It is Not Within the Three Times: It does not fall into the three times of past, present, and future. How Can There Be Ascending or Descending: How can there be ascending or descending? Any Artificial Establishment is Unharmonious: Any artificial establishment is unharmonious. It Does Not Belong to Artificial Creation: It does not belong to artificial creation. Movement Immediately Enters the Realm of Worldly Toil: A single thought immediately enters the realm of worldly toil. Stillness Immediately Sinks into a State of Dullness and Intoxication: Stillness immediately sinks into a state of dullness and intoxication. If Both Movement and Stillness Are Extinguished, One Falls into Emptiness: If both movement and stillness are extinguished, one falls into emptiness. If Both Movement and Stillness Are Accepted, Buddhahood Spreads Boundlessly: If both movement and stillness are accepted, Buddhahood spreads boundlessly. Why Treat the Worldly Realm Like Dead Wood and Cold Ashes: Why treat the worldly realm like dead wood and cold ashes? But When Facing Opportunities, Apply the Dharma Appropriately: But when facing opportunities, apply the Dharma appropriately. Like a Mirror Reflecting Images Without Disturbing Its Radiance: Like a mirror reflecting images without disturbing its radiance. Like a Bird Flying in the Sky Without Mixing with the Color of the Sky: Like a bird flying in the sky without mixing with the color of the sky. Therefore, It Is Said That the Ten Directions Have No Images: Therefore, it is said that the ten directions have no images. The Three Realms Have No Traces: The three realms have no traces. Not Falling into the Mechanism of Coming and Going: Not falling into the mechanism of coming and going. Not Dwelling in the Middle State: Not dwelling in the middle state. It Is Like a Strong Man Extending His Arm Without Relying on External Force: It is like a strong man extending his arm without relying on external force. Does a Lion's Roar Need to Seek Companions: Does a lion's roar need to seek companions? What Need is There to Pierce Through the Absence of Obstacles in the Highest Heavens: What need is there to pierce through the absence of obstacles in the highest heavens? A Segment of Light Has Never Been Dim: A segment of light has never been dim. Arriving Here: Arriving here. The Essence is Silent: The essence is silent. Always Bright: Always bright. Red Flames Without Boundary: Red flames without boundary. Unwavering in the Light of Perfect Enlightenment: Unwavering in the light of perfect enlightenment. Swallowing and Sparkling, Illuminating the Entire Universe: -------------------------------------------------------------------------------- 传灯)
Chinese
文潞公。居洛阳尝致斋往龙安寺瞻礼圣像。一日像忽朽堕。公见之略不加敬。但瞪视而出。傍有僧曰。何不作礼。公曰像既坏吾将何礼。僧曰。先圣道。譬如官路土。私人掘为像。智者知路土。凡愚谓像生。后时官欲行。还将像填路。像本不生灭。路亦无新故。公闻之有省。由是慕道甚力。年九十余。晨香夜坐未尝少废。每日愿曰。愿我常精进。勤修一切善。愿我了心宗。广度诸含识。(梅溪杂录) 普首坐。自号性空。得旨于死心。久居华亭。好吹铁笛。放旷自乐人莫测之。喜为偈句开导于世。偈曰。学道犹如守禁城。昼防六贼夜醒醒。将军主将能行令。不动干戈致太平。又曰。不耕而食不蚕衣。物外清闲过圣时。未透祖师关棙子。也须存意着便宜。一日告众曰。坐脱立亡不如水葬。一省柴烧。二免开圹。撒手便行。不妨快畅。谁是知音。舡子和尚高风难继。百千年一曲渔歌少人唱。遂向青龙江上乘木盆张布帆泛远而没。(普灯) 愚法师。嘉禾人。弃儒从释。精苦自励凡三十年。加功进行未尝一日辄废。尝与道潜．则章二师为友。潜能诗近名。而章与师韬光铲彩不求人知。唯务己行。而章先卒。及愚将顺世。告众曰。吾梦神人告云。汝同学僧则章得普贤愿行三昧已生净土。彼待汝久。 现代汉语译本 文潞公（人名）。 居住在洛阳时，曾经斋戒后前往龙安寺瞻仰圣像。 一天，佛像忽然朽坏坠落。 文潞公看见了，略微没有增加敬意，只是瞪着眼睛看着就出去了。 旁边有个僧人说：‘为什么不作礼？’ 文潞公说：‘佛像既然坏了，我将向什么作礼？’ 僧人说：‘先圣说道，譬如官路上的土，私人挖掘出来做成佛像。 智者知道是路上的土，凡夫愚人却说是佛像生出来了。 以后官府要修路，还要把佛像拿来填路。 佛像本来就没有生灭，路也没有新旧。’ 文潞公听了，有所领悟。 由此非常努力地仰慕佛道。 年纪九十多岁，早晨烧香晚上打坐，未曾稍微懈怠。 每天发愿说：‘愿我常常精进，勤奋地修习一切善事。 愿我明了心宗，广泛地度化一切有情众生。’（《梅溪杂录》） 普首座（僧人职称）。 自号性空。 从死心禅师处得到宗旨。 长久居住在华亭。 喜欢吹铁笛，放纵旷达，自得其乐，人们无法测度他。 喜欢作偈语来开导世人。 偈语说：‘学道犹如守卫禁城，白天防备六贼（色、声、香、味、触、法），夜晚醒觉不寐。 将军和主将能够施行号令，不动用干戈就能达到太平。’ 又说：‘不耕种而有食物吃，不养蚕而有衣服穿，在世俗之外清闲地度过圣人的时代。 没有透彻祖师的关捩子（比喻参禅的门径），也必须存心留意占些便宜。’ 一天，告诉众人说：‘坐着死去、站着死去不如水葬，一是节省柴火，二是免去挖墓穴。 撒手就走，不妨快活舒畅。 谁是知音？ 舡子和尚（唐代禅师）的高风难以继承，百千年也少有人唱一曲渔歌。’ 于是面向青龙江上，乘坐木盆，张开布帆，漂向远方而消失了。（《普灯》） 愚法师（僧人职称）。 嘉禾人。 放弃儒学而出家为僧。 精进刻苦地自我勉励，总共三十年。 更加努力地修行，未曾有一天懈怠。 曾经与道潜、则章二位法师为友。 道潜擅长写诗，接近名利。 而则章法师与愚法师韬光养晦，不求人知，只致力于自身的修行。 则章法师先去世了。 到愚法师将要去世时，告诉众人说：‘我梦见神人告诉我，你的同学僧人则章，得到普贤愿行三昧，已经往生净土。 他等待你很久了。’
English
English version Wen Lugong (person's name), while residing in Luoyang, once observed a fast and went to Long'an Temple to pay homage to the sacred image. One day, the image suddenly decayed and fell. When Duke Wen saw it, he showed little reverence, merely staring at it before leaving. A monk nearby said, 'Why don't you pay your respects?' Duke Wen replied, 'Since the image is broken, to what shall I pay my respects?' The monk said, 'The ancient sage said, it is like the soil on an official road, which a private person digs up to make an image. The wise know it is road soil, but the foolish say the image is born. Later, when the government wants to repair the road, they will use the image to fill the road. The image is fundamentally neither born nor does it die, and the road is neither new nor old.' Duke Wen, upon hearing this, had an awakening. From then on, he greatly admired the Buddhist path. In his nineties, he burned incense in the morning and meditated at night, never slacking. Every day he vowed, 'May I always be diligent, diligently cultivating all good deeds. May I understand the essence of the mind, and extensively liberate all sentient beings.' (From 'Miscellaneous Records of Meixi') Master Pu (a monastic title), styled himself Xingkong (meaning 'emptiness of nature'). He received the essence from Zen Master Sixin. He resided in Huating for a long time. He enjoyed playing the iron flute, living freely and unrestrainedly, which people could not fathom. He liked to compose verses to enlighten the world. The verse says, 'Studying the Way is like guarding a forbidden city, guarding against the six thieves (form, sound, smell, taste, touch, and dharma) by day, and staying awake at night. If the general and commander can enforce orders, peace can be achieved without resorting to arms.' Another verse says, 'Eating without plowing, wearing clothes without weaving silk, living leisurely outside the mundane world, surpassing the age of sages. Without penetrating the linchpin (a metaphor for the gateway to Zen) of the patriarchs, one must still be mindful to take advantage.' One day, he told the assembly, 'Sitting in death or standing in death is not as good as water burial, firstly saving firewood, and secondly avoiding digging a grave. Letting go and departing is carefree and joyful. Who is a kindred spirit? The noble spirit of Monk Chuanzi (Zen master of the Tang Dynasty) is difficult to inherit, and for hundreds and thousands of years, few sing a fisherman's song.' Then, facing the Qinglong River, he rode a wooden basin, unfurled a cloth sail, and drifted away into the distance and disappeared. (From 'Pu Deng') Dharma Master Yu (a monastic title), was a native of Jiahe. He abandoned Confucianism and became a monk. He diligently encouraged himself for a total of thirty years. He worked harder in his practice, never slacking for a single day. He was friends with Dharma Masters Daoqian and Zezhang. Daoqian was skilled in poetry and close to fame and profit. Dharma Master Zezhang and Dharma Master Yu, on the other hand, concealed their talents and did not seek recognition, focusing only on their own practice. Dharma Master Zezhang passed away first. When Dharma Master Yu was about to pass away, he told the assembly, 'I dreamed that a divine being told me, your fellow monk Zezhang has attained the Samadhi of the Vows and Practices of Samantabhadra and has already been reborn in the Pure Land. He has been waiting for you for a long time.' --------------------------------------------------------------------------------