English
English version: Those who forget the source, only wash the skin but not the heart. They pour out a full measure of soup with a large ladle, and the donors still hope for more benefits. If later generations do not know where they come from, their accumulated blessings will vanish as quickly as Mount Sumeru. (Stone inscription at the Lake Center) Abbot Fen'an was vigorous in pursuing the Dao, without a moment's rest. One day, he leaned against a stone railing watching dogs. He didn't notice the rain, and after a long time, his clothes were wet. Only then did he realize it was raining. Later, while walking along the riverbank, he heard the yamen runners shouting, 'The Vice Minister is coming!' Suddenly, he had a great enlightenment. He wrote a verse: 'For years, this matter has been on my mind. I've asked all the masters, but my eyes remained unopened. Now, my liver and gallbladder are shattered, with a shout of 'The Vice Minister is coming!' on the river.' From then on, he did not stay in one place, but lived in a hermitage in Jianmen, and his teachings spread throughout the Lingnan region. He wrote verses effortlessly, and inscribed on his own portrait: 'Ugly face, harsh words, foolish and silly, frank and open. Cursing the wind and rain as compassion, hard to tell if he's a saint or a commoner. Waiting for someone at the bridgehead every day, but there is no Wang Liang (a person good at judging horses) in the world, and Bo Le's (a person good at judging horses) life is wasted.' (Hidden Mountain) Chan Master Lingyuan Qing was from Wuning in Nanzhou. His demeanor was clear and bright, and he was diligent in learning without being tired. Grand Historian Huang said, 'Brother Qing loves learning like a hungry and thirsty person craves food and drink.' He relied on Chan Master Huitang, and day and night he investigated and resolved doubts, even forgetting to sleep and eat. One day, Chan Master Huitang was talking with a guest, and Chan Master Qing was standing by. After the guest left for a long time, Chan Master Qing was still standing in the same place. Chan Master Huitang called out to him, 'Brother Qing, are you dead?' Then Chan Master Qing had an awakening. Chan Master Qing wrote a letter to Chan Master Fojian, saying, 'I have lived in two monasteries, and whenever I receive a letter from Brother Dongshan, there is not a single word about worldly affairs. What he urges is only to forget oneself and promote the Buddha's Way.' When he arrived at Huanglong Temple, he received a letter saying, 'This year, the crops in all the villages have been damaged by drought, but I am not worried at all. I am only worried that there are no wise eyes in the Chan sect. More than a hundred people entered the meditation room in one summer, and no one was able to penetrate the story of Zhaozhou's dog (the famous case of Chan Master Zhaozhou about whether the dog has Buddha-nature), which is what is worth worrying about.' These words are so good! Those who worry about the affairs of the monastery not being done well, fear that the officials will blame them, worry that their reputation will not be prominent, and fear that their disciples will not be prosperous, are really too far away from the true Buddha's Way. (Notes from the Ting River, etc.) Chan Master Fodeng Xun was from Zhuochuan. He relied on Abbot Fojian for a long time, following the assembly. --------------------------------------------------------------------------------
Chinese
咨请邈无所入。俄叹曰。此生若不彻证。誓不展被。于是四十九日只靠露柱立地。如丧考妣相似。偶佛鉴上堂曰。森罗及万象。一法之所印。珣即顿悟往见佛鉴。鉴曰可惜一颗明珠被者风颠汉拾得。圆悟闻得。疑其未然。乃曰我须勘过始得悟。令人召至。因游山偶到一水潭。悟推入水。遽问曰牛头未见四祖时如何。珣狼忙应曰潭深鱼聚。又问见后如何。树高招风。又问见与未见时如何。曰伸脚在缩脚里。悟大称之。(舟峰语录等) 秀州暹禅师。方五岁秀气蔼然。母异之。令往资圣出家。遍历禅会乃还。而秀郡未有禅居待来者。亦有所阙。师乃一更其院。如十方禅规主之。时吴中僧坐法失序。辄以势高。下不复以戒德论。师慨然尝以书求理于官。得正其事。师语明教嵩曰。吾不能以道大惠于物。德行复不足观。以愧于先圣人。苟忍视其乱法。是益愧也。明教曰。不必谦也。宗门道妙罕至。十二头陀出世至行也。吾徒之所难。能为法而奋不顾身亦人之难能。师皆得而行之。又何愧乎。(影堂记) 圆照本禅师。常州人。天质粹美不事缘饰。依天衣怀和尚。弊衣垢面探井臼典炊㸑。昼则驱驰僧事。夜则坐禅达旦。精勤苦到略不少怠。或谓之曰。头陀荷众良劳。本曰。若舍一法不名满足。菩提决欲此生身证。敢 现代汉语译本： （珣）请教（佛法）却茫然无所得。忽然叹息说：‘此生如果不能彻底证悟，誓不舒展开被子睡觉。’于是四十九天只靠着露柱站立，如同死了父母一般悲痛。恰巧佛鉴禅师上堂说法时说：‘森罗万象，都是一法所印证的。’（珣）随即顿悟，前去拜见佛鉴。（佛）鉴禅师说：‘可惜一颗明珠被这个疯癫汉拾得了。’圆悟禅师听闻此事，怀疑他并未真正开悟，于是说：‘我必须勘验过才能确定他是否真的开悟。’于是派人召（珣）前来。一次一同游山，偶然走到一个水潭边，（圆）悟禅师将（珣）推入水中，随即问道：‘牛头禅师未见四祖道信（580-651）时如何？’（珣）慌忙应答说：‘潭深鱼聚。’又问：‘见后如何？’答：‘树高招风。’又问：‘见与未见时如何？’答：‘伸脚在缩脚里。’（圆）悟禅师大为称赞。（舟峰语录等) 秀州暹禅师，五岁时就显得秀气温和，他的母亲觉得他与众不同，便送他到资圣寺出家。他遍访各处禅寺，后来回到秀州，但秀州没有禅寺可以供他居住，也有所欠缺。于是禅师亲自更改寺院，按照十方禅寺的规矩来主持。当时吴中的僧人坐法没有秩序，总是仗着权势高位，下面的人不再以戒律和德行来评判。禅师对此感到慨叹，曾经写信向官府请求整顿此事，最终得以匡正。禅师对明教嵩禅师说：‘我不能用佛法广泛地恩惠于众生，德行又不足以让人称道，对此我感到愧对先贤圣人。如果忍心看着他们扰乱佛法，那就更加惭愧了。’明教禅师说：‘不必谦虚。宗门的精妙道理很少有人能达到，十二头陀出世都是极高的德行。这是我们这些凡夫俗子难以做到的。能够为了佛法而奋不顾身也是常人难以做到的。禅师您都做到了，又有什么可惭愧的呢？’（影堂记) 圆照本禅师，常州人。天性纯粹美好，不事修饰。依止天衣怀禅师，穿着破旧的衣服，脸上沾满污垢，负责探井、舂米、管理伙食。白天奔波忙碌于寺院的事务，夜晚则坐禅到天亮。精进勤奋，略不懈怠。有人对他说：‘头陀承担大众的事务，实在太辛苦了。’（圆）本禅师说：‘如果舍弃任何一件事情，都不能称之为圆满。我决心此生一定要亲身证悟菩提。’
English
English version: (Xun) asked for instruction but found nothing to enter. Suddenly he sighed and said, 'If I do not thoroughly realize enlightenment in this life, I vow not to unfold my bedding.' So for forty-nine days he relied only on the exposed pillar, standing on the ground, as if he had lost his parents. Coincidentally, when Zen Master Fojian ascended the hall and said, 'The myriad phenomena and all things are imprinted by one Dharma,' (Xun) immediately had a sudden enlightenment and went to see Fojian. (Fo) Jian said, 'It is a pity that a bright pearl was picked up by this crazy Han.' When Zen Master Yuanwu heard of this, he doubted that he had not truly attained enlightenment, so he said, 'I must examine him before I can be sure whether he is truly enlightened.' So he sent someone to summon (Xun). Once, while traveling in the mountains, they happened to come to a pool of water. (Yuan) Wu pushed (Xun) into the water and immediately asked, 'How was Niu-tou (Ox-Head) Zen Master before he met the Fourth Patriarch Daoxin (580-651)?' (Xun) hurriedly replied, 'The pool is deep and the fish gather.' He asked again, 'How was he after he met him?' He replied, 'The tree is tall and attracts the wind.' He asked again, 'How is it when seeing and not seeing?' He replied, 'Stretching the feet is within the shrinking feet.' (Yuan) Wu greatly praised him. (Sayings of Zhoufeng, etc.) Zen Master Xian of Xiuzhou, at the age of five, already appeared gentle and refined. His mother considered him extraordinary and sent him to Zisheng Temple to become a monk. He traveled to various Zen monasteries and then returned to Xiuzhou, but there was no Zen monastery in Xiuzhou for him to reside in, and there were also some deficiencies. So the Zen Master personally changed the monastery, managing it according to the rules of the ten-direction Zen monasteries. At that time, the monks in Wuzhong were disorderly in their practice, always relying on their high positions, and those below no longer judged them by precepts and virtue. The Zen Master sighed at this and once wrote to the government to request rectification, which was eventually corrected. The Zen Master said to Zen Master Mingjiao Song, 'I cannot widely bestow grace on beings with the Dharma, and my virtue is not enough to be praised. I feel ashamed of the former sages. If I can bear to watch them disturb the Dharma, then I am even more ashamed.' Zen Master Mingjiao said, 'There is no need to be humble. The subtle principles of the Zen school are rarely attained, and the appearance of the twelve ascetics is the highest virtue. This is difficult for us ordinary people to do. Being able to risk one's life for the Dharma is also difficult for ordinary people to do. You have done all of this, so what is there to be ashamed of?' (Record of the Shadow Hall) Zen Master Yuanzhao Ben, a native of Changzhou. His nature was pure and beautiful, and he did not adorn himself. He relied on Zen Master Tianyi Huai, wearing tattered clothes and a face covered in dirt, responsible for exploring the well, pounding rice, and managing meals. During the day, he busied himself with the affairs of the monastery, and at night he meditated until dawn. He was diligent and assiduous, without the slightest slackness. Someone said to him, 'The ascetic is burdened with the affairs of the masses, it is really too hard.' (Yuan) Ben Zen Master said, 'If one abandons any one thing, it cannot be called complete. I am determined to personally realize Bodhi in this life.' --------------------------------------------------------------------------------
Chinese
言劳乎。瑞光虚席命师主之。既至。击鼓集众。鼓忽堕地。圆转震响。有僧呼之曰。此和尚法雷震地之祥也。俄失僧所在。从是法席大盛。后以诸刹争迎之。晚主净慈与灵芝照律师友善。照授师法衣。师终身升坐必为衣之。东都曦法师定中见净土莲华大书金字云。杭州永明寺比丘宗本坐。曦异其事。特往瞻礼而问曰。师是别传之宗。何得净土有位邪。曰虽在禅门。常以净土兼修尔。(行业等记) 仰山圆禅师。吁江人。禀戒后为道勇决。闻妙喜居梅阳往依之。服勤炊㸑精苦自励。妙喜见其器识精敏。尝异之。因小参闻举修山主具足凡夫法凡夫不知。具足圣人法圣人不会。圣人若会即是凡夫。凡夫若知即是圣人。忽然有契。后主衢之祥符。迁袁之仰山。视事阅七日。讲禅门告香之礼。首坐领众罗拜。咨以生死事大无常迅速。伏望慈悲开示因缘。圆徐曰。若欲究明生死事。直须于行住坐卧处觑看生从何来死从何处。毕竟生死作何面目。良久不起于坐。泊然蝉蜕。(行状) 大慧曰。近代主法者莫若真如喆。善辅丛林者莫若杨岐会。慈明真率。作事忽略。殊无避忌。杨岐忘身。事之惟恐不周。惟虑不办。虽冲寒冒暑未尝急己。惰容自南源终于兴化三十年。总柄纲律。尽慈明一世而后已。真如者始自束包行脚。逮 现代汉语译本： 言语辛劳吗？瑞光寺空出住持之位，请宗本禅师主持。宗本禅师到达后，击鼓召集大众，鼓声突然坠地，圆润地滚动并发出震耳欲聋的声响。有一位僧人高呼道：‘这是和尚（指宗本禅师）的法雷震动大地的祥瑞之兆啊！’随即那位僧人便消失不见了。从此以后，宗本禅师的法席非常兴盛，后来各寺庙都争相迎请他。晚年主持净慈寺，与灵芝照律师是好友。照律师将法衣授予宗本禅师，宗本禅师终身升座说法时必定穿上这件法衣。东都（今河南开封）的曦法师在禅定中看见净土的莲花上用金字写着：‘杭州永明寺比丘宗本坐’。曦法师对此事感到惊异，特地前去瞻仰礼拜并问道：‘禅师您是别传的禅宗，为何在净土中也有您的位置呢？’宗本禅师回答说：‘虽然身在禅门，但我常常兼修净土法门。’（《行业等记》） 仰山圆禅师，吁江（地名）人。受戒后，为求道非常勇猛果决。听闻妙喜禅师在梅阳，便前去依止。服侍、做饭，勤劳刻苦，自我勉励。妙喜禅师见他器宇不凡，见识精敏，常常对他感到惊异。一次小参时，听到举修山主说：‘具足凡夫法，凡夫不知道；具足圣人法，圣人不会。圣人如果会了，那就是凡夫；凡夫如果知道了，那就是圣人。’仰山圆禅师忽然有所领悟。后来主持衢州（今浙江衢州）的祥符寺，迁往袁州（今江西宜春）的仰山寺。到任视事七日后，讲解禅门告香的礼仪。首座带领大众罗拜，请教生死大事，感叹无常迅速，希望禅师慈悲开示因缘。圆禅师缓缓地说：‘如果想要彻底明白生死这件事，就必须在行住坐卧之处观察，生从何处来，死从何处去，究竟生死是什么面目。’良久不起身，最终像蝉蜕一般安然离世。（《行状》） 大慧禅师说：‘近代主持佛法的人，没有谁比得上真如喆禅师；善于辅佐丛林的人，没有谁比得上杨岐会禅师。慈明禅师真诚坦率，做事粗疏，毫不避讳。杨岐禅师忘我奉献，做事唯恐不周到，只怕办不好。虽然冒着严寒酷暑，也从未苛待自己。从南源到兴化三十年，总揽纲纪律令，直到慈明禅师去世后才停止。’真如禅师最初束起行囊云游四方，直到...