English
English version: Was it laborious to speak? Ruiguang Monastery vacated the abbot's seat and appointed Master Zongben to preside over it. Upon his arrival, he struck the drum to gather the assembly. The drum suddenly fell to the ground, rolling smoothly and emitting a deafening sound. A monk exclaimed, 'This is an auspicious sign of the monk's (referring to Master Zongben) Dharma thunder shaking the earth!' Immediately, the monk disappeared. From then on, Master Zongben's Dharma assembly flourished greatly, and later, various monasteries vied to invite him. In his later years, he presided over Jingci Monastery and was a close friend of Vinaya Master Zhao of Lingzhi. Vinaya Master Zhao bestowed the Dharma robe upon Master Zongben, and Master Zongben would always wear this robe when ascending the seat to preach the Dharma throughout his life. Dharma Master Xi of Dongdu (present-day Kaifeng, Henan) saw in meditation golden characters written on a lotus flower in the Pure Land, saying, 'The monk Zongben of Yongming Monastery in Hangzhou sits here.' Dharma Master Xi was amazed by this and specially went to pay homage and asked, 'Master, you are of a separate transmission of Zen, how is it that you also have a place in the Pure Land?' Master Zongben replied, 'Although I am in the Zen school, I often cultivate the Pure Land Dharma as well.' (From 'Records of Conduct, etc.') Zen Master Yuan of Yangshan, a native of Yujiang (place name), was extremely brave and decisive in his pursuit of the Way after receiving the precepts. Upon hearing that Zen Master Miaoxi was in Meiyang, he went to rely on him. He served, cooked, and worked diligently and assiduously, encouraging himself. Zen Master Miaoxi saw that he had extraordinary talent and keen insight, and was often amazed by him. Once, during a small assembly, he heard Abbot Xiushan say: 'Fully possessing the Dharma of ordinary beings, ordinary beings do not know it; fully possessing the Dharma of sages, sages do not understand it. If sages understand it, they are ordinary beings; if ordinary beings understand it, they are sages.' Zen Master Yuan of Yangshan suddenly had an insight. Later, he presided over Xiangfu Monastery in Quzhou (present-day Quzhou, Zhejiang), and moved to Yangshan Monastery in Yuanzhou (present-day Yichun, Jiangxi). After taking office for seven days, he explained the etiquette of announcing incense in the Zen school. The head monk led the assembly in prostrations, asking about the great matter of life and death, lamenting the swiftness of impermanence, and hoping that the Zen master would compassionately explain the causes and conditions. Zen Master Yuan slowly said: 'If you want to thoroughly understand the matter of life and death, you must observe in your walking, standing, sitting, and lying down, where does life come from, where does death go, and what is the ultimate face of life and death?' He remained seated for a long time, and finally passed away peacefully like a cicada shedding its skin. (From 'Conduct Records') Zen Master Dahui said: 'In recent times, no one who presides over the Buddha Dharma can compare to Zen Master Zhenru Zhe; no one who is good at assisting the Sangha can compare to Zen Master Yangqi Hui. Zen Master Ciming was sincere and frank, careless in his actions, and had no scruples. Zen Master Yangqi dedicated himself selflessly, fearing that things would not be done thoroughly, only fearing that they would not be done well. Although braving the severe cold and scorching heat, he never treated himself harshly. From Nanyuan to Xinghua for thirty years, he oversaw the rules and regulations, only stopping after Zen Master Ciming passed away.' Zen Master Zhenru initially packed his bags and traveled around, until... --------------------------------------------------------------------------------
Chinese
于应世领徒。为法忘躯不啻饥渴。造次颠沛。无遽色无疾言。一室翛然安静自怡。尝曰。衲子内无高明远见。外乏严师良友。鲜克有成器者。嗟于二老实千载后昆之美范也。(与西善书) 石牕恭禅师。道行孤峻才刃有余。久依天童宏智禅师。细大职务靡不历试。一日归省母。母曰汝行脚本为了死生度父母。而长为人主事。苟不明因果。将累我于地下。恭曰。某于常住毫发不欺。虽一炬之灯亦分彼此之用。无足虑我。母曰。然过水得不脚湿。(怡云录) 泰华可夷也。饮食可无也。而孝不可忘也。故大孝同天地并日月而健行不息。大戒曰。孝顺父母师僧。孝名为戒。则孝可忘乎。吾侪祝发预三宝数者。无问贫富贵贱。唯尚以道。唯尚以孝。间有父母无亲属共亿者。佛许减衣钵一分以奉之。若不躬父母之养者。非吾释之子也。(丛林分论) 牧庵朋法师。婺之金华人。见车溪卿公发明大事。累尸大刹。学徒奔萃惟恐其后。师临讲不预看读疏文。俾侍者签出起止。以乐说辩流泻不竭。尝谓众曰。自领徒已来七番讲摩诃止观。于正修中未尝举口道着一字。又曰。我于大部中欲作个小难如片纸大亦作不成。所谓文字性离皆解脱也。晚主明之延庆。一日登坐讲调御丈夫次。忽数士夫至。听师举唱。师曰。若在 现代汉语译本： 于应世带领徒弟，为了求法忘记自身，就像忘记饥饿和口渴一样。即使在匆忙或颠沛流离的时候，也没有急躁的脸色或严厉的言语。他的房间清静安宁，自己感到快乐。他曾说：‘出家人如果内心没有高明的见解，外边又缺乏严厉的老师和良善的朋友，就很少能成为有用的人才。’唉，应世和西善二位老禅师，实在是千年之后学佛人的美好典范啊！（《与西善书》) 石窗恭禅师，道行孤高严峻，才华绰绰有余。长期依止天童宏智禅师（南宋曹洞宗僧），大小事务都经历过考验。一天，他回家探望母亲。母亲说：‘你出家修行，本是为了了脱生死，超度父母，但如果长期为人主管事务，假若不明白因果报应，将会连累我在阴间受苦。’恭禅师说：‘我在寺院常住期间，即使是极细微的东西也不敢欺骗常住，即使是一盏灯，也会分清楚彼此的用途，您不必为我担忧。’母亲说：‘既然如此，过河难道能不湿脚吗？’（《怡云录》) 泰山和华山可以被夷平，饮食可以缺少，但是孝道不可忘记。所以，最大的孝道如同天地一样长久，和日月一样光明，并且刚健运行永不停息。《大戒》中说：‘孝顺父母师长僧人。’孝顺被称作戒，那么孝道可以忘记吗？我们这些剃了头发，预备加入三宝（佛、法、僧）行列的人，无论贫穷富贵，都应该崇尚道义，崇尚孝道。如果有的父母没有亲属可以依靠，佛允许（出家人）减少衣钵的一部分来奉养他们。如果不亲自赡养父母的人，就不是我释迦牟尼佛的弟子。（《丛林分论》) 牧庵朋法师，是婺州（今浙江金华一带）金华人。他见到车溪卿公阐明佛法大事，（于是）聚集在大寺院里，学徒们奔走而来，唯恐落后。牧庵朋法师讲经时，不预先看讲稿，让侍者随意抽出经文的起止段落，（但他）仍然能以流畅的辩才滔滔不绝地讲解。他曾经对众人说：‘自从我带领徒弟以来，已经讲了七遍《摩诃止观》，在正修止观的过程中，未曾开口说出一个字。’又说：‘我对于大部头的佛经，想要作一个小小的注解，即使像一片纸那么大也作不成，这就是所谓的文字的自性是远离一切束缚，本来就是解脱的。’晚年主持明州（今浙江宁波）的延庆寺。一天，他登上讲座讲解‘调御丈夫’（佛的十号之一）时，忽然有几位士大夫来到，听牧庵朋法师讲解。牧庵朋法师说：‘如果（你们）在'
English
English version: Yuyingshi led his disciples, forgetting himself for the sake of the Dharma, as if forgetting hunger and thirst. Even in haste or adversity, he showed no impatience or harsh words. His room was serene and quiet, bringing him joy. He once said, 'A monastic who lacks profound insights within and strict teachers and good friends without rarely becomes accomplished.' Alas, Yuyingshi and Xishan, these two old Chan masters, are truly beautiful examples for future generations of Buddhists! (From 'Letter to Xishan') Chan Master Shichuang Gong was solitary and stern in his practice, with abundant talent. He long relied on Chan Master Hongzhi of Tiantong (a monk of the Caodong sect in the Southern Song Dynasty), and experienced trials in both large and small duties. One day, he returned home to visit his mother. His mother said, 'You have left home to cultivate, originally to liberate yourself from birth and death and to deliver your parents, but if you are long in charge of affairs and do not understand cause and effect, you will burden me in the underworld.' Chan Master Gong said, 'While residing in the monastery, I would not deceive the monastery even in the slightest thing. Even with a lamp, I would distinguish between its uses. You need not worry about me.' His mother said, 'If that is so, how can one cross the river without getting one's feet wet?' (From 'Records of Joyful Clouds') Mount Tai and Mount Hua can be leveled, and food and drink can be lacking, but filial piety must not be forgotten. Therefore, the greatest filial piety is as enduring as heaven and earth, as bright as the sun and moon, and vigorously moves on without ceasing. The Great Precept says, 'Be filial to parents, teachers, and monks.' Filial piety is called a precept, so can filial piety be forgotten? We who have shaved our heads and are prepared to join the ranks of the Three Jewels (Buddha, Dharma, Sangha), whether poor or rich, should uphold the Way and uphold filial piety. If there are parents without relatives to rely on, the Buddha allows (monastics) to reduce a portion of their robes and bowls to support them. Those who do not personally support their parents are not disciples of Shakyamuni Buddha. (From 'Discussions on the Monastic System') Dharma Master Mu'an Peng was a native of Jinhua in Wuzhou (present-day Jinhua area of Zhejiang). He saw Duke Chexi Qing expound the great matter of the Dharma, (so he) gathered in the great monastery, and the disciples rushed to come, fearing to be left behind. When Dharma Master Mu'an Peng lectured, he did not preview the lecture notes, but let the attendant randomly select the beginning and ending passages of the scripture, (but) he was still able to explain fluently with eloquent eloquence. He once said to the assembly, 'Since I have led disciples, I have lectured on the 'Mahayana Samatha-Vipassana' seven times, and in the process of practicing Samatha-Vipassana, I have never uttered a single word.' He also said, 'I want to make a small annotation on the great scriptures, but I cannot even make one as small as a piece of paper. This is what is called the nature of words is far from all bondage, and is originally liberation.' In his later years, he presided over Yanqing Temple in Mingzhou (present-day Ningbo, Zhejiang). One day, when he ascended the seat to lecture on 'Taming Husband' (one of the ten titles of the Buddha), suddenly several scholar-officials came to listen to Dharma Master Mu'an Peng's lecture. Dharma Master Mu'an Peng said, 'If (you) are in' --------------------------------------------------------------------------------
Chinese
儒教论丈夫事。如忠臣不畏死。勇士不顾生。故能立天下之大事。成亿代之显名。乃至不为名利声色所惑溺者。皆名丈夫。若在吾教。则以一心三观为舟航。六时五悔为橹棹。降伏诸魔。制诸外道。是名大丈夫尔。士夫叹美而去。(行业) 无畏久法师。余姚人。依慧觉璧公得旨。后遍历禅会。尝入径山佛日之室。佛日夜坐必召师至。命说天台旨趣及楞严大意。深遇之。出世清修。学者云集。师患后生单寮纵恣。辟屋为众堂。净几明牕蒲褥禅板。洒然有古丛社之风。讲次见学者胶文相鼓异说。叹曰。天台之道由四明而兴。亦由四明而废。非圣人复生孰能扶持哉。识者谓师知言。师天资慧利。辩说如流。举止委蛇。与物无忤。终身与之游处者未尝见有喜愠之色。日课七经。夜则宴坐。率以为常。创无畏庵归老焉。(塔铭) 绍兴癸亥冬大慧禅师蒙恩北还。时育王虚席。宏智和尚举大慧主之。宏智前知其来多众必匮食。智预告知事曰。汝急为我多办岁计。应香积合用者悉倍置之。知事如所诫。明年大慧果至。众盈万余指。未几香积告匮。众皆皇皇。大慧莫能错。宏智遂以所积之物尽发助之。由是一众咸受其济。慧诣谢曰。非古佛安能有此力量。慧一日执智手曰。吾二人偕老矣。尔唱我和。我唱尔和。一旦有先 现代汉语译本： 儒家谈论大丈夫的标准，就像忠臣不畏惧死亡，勇士不顾惜生命一样，所以能够建立天下的大事业，成就亿万代的显赫名声。甚至于不被名利、声色所迷惑沉溺的人，都可以称为大丈夫。如果在我们佛教，那么就以一心三观（一心：专注的心；三观：空观、假观、中观）作为舟船，以六时五悔（六时：昼夜六个时段；五悔：忏悔五种罪过）作为船桨，降伏各种魔障，制服各种外道，这才叫做大丈夫啊。士人听了赞美后离去。（行业） 无畏久法师，是余姚人。依止慧觉璧公得到佛法真谛。后来游历各个禅宗寺院。曾经进入径山佛日的禅房，佛日禅师夜间禅坐时必定召见他，命他讲解天台宗的旨趣以及《楞严经》的大意，对他非常器重。后来到清修寺出任住持，前来学习的人很多。法师担心年轻僧人放纵，特意开辟房屋作为众堂，里面陈设干净的桌子、明亮的窗户、蒲草坐垫和禅板，俨然有古代丛林寺院的风范。讲经时，看到学者拘泥于文字，互相争论不同的说法，叹息说：‘天台宗的道统由四明（今宁波地区）而兴盛，也将由四明而衰败，不是圣人再生，谁能够扶持它呢？’有见识的人认为法师说中了要害。法师天资聪慧敏锐，辩才如流水般流畅，举止从容，与人相处没有冲突，终身与他交往的人，从未见过他有喜怒的表情。每天的功课是诵读七部经典，夜晚则静坐禅修，一直如此。后来创建无畏庵在那里安度晚年。（塔铭） 绍兴癸亥年（1143年）冬天，大慧禅师蒙受恩典返回北方。当时育王寺住持的位置空缺，宏智和尚推荐大慧禅师担任住持。宏智和尚预先知道他来后僧众必定很多，粮食会不够吃，就预先告知负责事务的僧人说：‘你赶紧为我多准备一年的粮食，凡是香积厨房（寺院厨房）需要用的东西都要加倍准备。’负责事务的僧人按照他的嘱咐做了。第二年大慧禅师果然来到，僧众超过一万多人。没过多久，香积厨房就报告粮食不够了，大家都非常惊慌。大慧禅师也束手无策。宏智和尚于是把所积存的物资全部拿出来资助他们，因此这一众僧人都得到了救济。大慧禅师前去感谢他说：‘不是古佛再世，怎么能有这样的力量呢？’有一天，大慧禅师握着宏智和尚的手说：‘我们两个人要一起终老了，你唱我和，我唱你和，一旦有人先...