English
English version: Confucianism discusses the matter of a 'true man' (丈夫 - zhàngfū, true man, real man, a man of great integrity). Like a loyal minister who is not afraid of death, or a brave warrior who disregards his own life, such a man can establish great undertakings for the world and achieve illustrious fame for countless generations. Furthermore, those who are not deluded or drowned by fame, profit, sensual pleasures, and beautiful sights can all be called 'true men'. In our Buddhist teachings, we use the 'one mind and three contemplations' (一心三观 - yīxīn sānguān, the three perspectives of emptiness, provisional existence, and the middle way within a single thought) as our boat and the 'six periods of time repentance' (六时五悔 - liùshí wǔhuǐ, repentance of the five transgressions during the six periods of the day and night) as our oars, subduing all demons and controlling all heretics. This is what is called a 'great true man'. The scholar praised and departed. (Industry) Dharma Master Wuwei Jiu, was a native of Yuyao. He attained the essence of the Dharma by relying on Huijue Bi Gong. Later, he traveled to various Chan monasteries. He once entered the room of Buddhist Sun of Jingshan. Buddhist Sun would always summon the Master when he meditated at night, ordering him to explain the essence of the Tiantai school and the general meaning of the Shurangama Sutra, deeply valuing him. He later became the abbot of Qingshui Monastery, and many came to study with him. The Master worried that the young monks were undisciplined, so he built a house as a common hall, with clean desks, bright windows, cattail mats, and meditation boards, creating a solemn atmosphere reminiscent of ancient monastic communities. During lectures, he saw scholars clinging to the text and arguing over different interpretations, and sighed, 'The Tiantai tradition arose from Siming (四明 - Sìmíng, present-day Ningbo area), and it will also decline from Siming. If a sage is not reborn, who can support it?' Those with insight believed that the Master spoke the truth. The Master was naturally intelligent and sharp, his eloquence flowed like a river, his demeanor was composed, and he was never in conflict with others. Those who associated with him throughout his life never saw him show joy or anger. His daily practice was to recite seven scriptures, and at night he would sit in meditation, consistently doing so. He later founded Wuwei Hermitage where he spent his remaining years. (Epitaph) In the winter of the Guihai year of Shaoxing (绍兴癸亥 - Shàoxīng guǐhài, 1143 AD), Chan Master Dahui was granted permission to return north. At that time, the position of abbot of Yuwang Temple was vacant, and Abbot Hongzhi recommended Dahui to take the position. Abbot Hongzhi knew in advance that many monks would come and that there would be a shortage of food, so he informed the monk in charge of affairs in advance, saying, 'You must quickly prepare a year's worth of food for me, and double the amount of everything needed for the kitchen (香积厨房 - xiāngjī chúfáng, monastery kitchen).' The monk in charge of affairs did as he was instructed. The following year, Dahui arrived as expected, and there were more than ten thousand monks. Before long, the kitchen reported that there was not enough food, and everyone was very alarmed. Dahui was at a loss. Hongzhi then took out all the supplies he had accumulated to help them, and as a result, all the monks were provided for. Dahui went to thank him, saying, 'If it were not for an ancient Buddha reborn, how could there be such power?' One day, Dahui held Hongzhi's hand and said, 'We two will grow old together, you sing and I harmonize, I sing and you harmonize, once someone first... --------------------------------------------------------------------------------
Chinese
溘然者。则存者为主其事。越岁宏智告寂。大慧竟为主丧。不逾盟也。(雪牕杂记) 圆觉慈法师解行兼备。学者宗之。东掖虚席。能文二师然指请师主之。慈至。法席鼎盛。盛暑讲罢归方丈偃息。而文适至。谓师曰。东掖道场世世皆有道者主之。讲罢不在忏室即在禅堂。未有偃卧自恣者也。慈闻曰。敢不敬命。自后祁寒溽暑殊不少怠。(草庵录) 南岳让和尚参六祖。有般若多罗谶云。汝一枝佛法从汝边去。向后出一马驹蹋杀天下人在。即马祖是也。祖出八十四人善知识。世人谓之观音应化。凡住持皆王臣供给。有院主二十年管执常住。不置文历。一日有司磨勘。囚禁在狱。乃自惟曰。我此和尚不知是凡是圣。二十年佐助伊。今日得此苦毒之报。马祖于寺中觉知。令侍者装香端然入定。院主于狱中忽尔心开。二十年用过钱物一时记得。令书司口授笔写计算无遗。(通明集) 雪堂行和尚云。高庵为人端劲。动静有法。处己虽俭。与人甚丰。闻人有疾如出诸己。至于苍头厮役。躬往候问。听其所须。及死不问囊箧有无。尽礼津送。其深慈爱物真末世之良轨。(怡云录) 黄太史与胡少汲书曰。公学道颇得力。治病之方当深求禅悦。照破生死之根。则喜怒忧患无处安脚。疾既无根。枝叶无能为 现代汉语译本： ‘溘然’（突然去世）之后，由活着的人主持丧事。过了一年，宏智禅师圆寂，大慧禅师最终主持了他的丧事，没有违背之前的盟约。（雪窗杂记） 圆觉慈法师解行并重，学人都尊崇他。东掖寺住持的位置空缺，能文和尚等两位法师燃指请求慈法师来主持。慈法师到任后，法席非常兴盛。一个盛夏，讲经结束后，慈法师回到方丈室休息。能文法师正好来到，对慈法师说：‘东掖道场历代住持都是有道之人，讲经结束后不是在忏室就是在禅堂，没有像您这样躺卧休息的。’慈法师听后说：‘我怎敢不遵从您的教诲。’此后，无论是严寒还是酷暑，慈法师都不敢稍有懈怠。（草庵录） 南岳让和尚参拜六祖慧能大师时，有般若多罗的预言说：‘你的一支佛法将从你这里传出去，将来会出一个马驹，踏杀天下人。’这里说的就是马祖道一禅师。六祖门下出了八十四位善知识，世人认为他们是观音菩萨的应化。凡是住持寺院的，都有王公大臣供给。有一位院主管理寺院常住财产二十年，没有留下任何文字记录。有一天，官府进行审计，将他囚禁在监狱里。这位院主于是反思说：‘我这位和尚，不知道是凡人还是圣人，我佐助了他二十年，今天却得到这样的苦果。’马祖禅师在寺中觉察到此事，让侍者点上香，端然入定。院主在狱中忽然心开，二十年来用过的钱物一时都记起来了，让书吏口述笔写，计算没有遗漏。（通明集） 雪堂行和尚说：‘高庵为人端正刚毅，一举一动都有法度。自己生活虽然节俭，但对待别人却非常慷慨。听说别人有病，就像发生在自己身上一样。甚至对于仆人，也亲自前去问候，询问他们需要什么。去世后，不问他有没有留下财物，尽力按照礼仪安葬。他深厚的慈悲心和爱护万物的精神，真是末世的良好典范。’（怡云录） 黄太史写信给胡少汲说：‘您学道颇有心得，治疗疾病的方法应当深入探求禅悦，照破生死的根本，这样喜怒忧患就没有地方安身了。疾病既然没有了根，枝叶也就无能为力了。’
English
English version: After ‘Ke Ran’ (sudden death), the survivors take charge of the funeral arrangements. A year later, Zen Master Hongzhi passed away, and Zen Master Dahui ultimately presided over his funeral, without violating the previous agreement. (Miscellaneous Records of Xuechuang) Venerable Yuanjue Ci was both learned and practiced, and scholars revered him. The position of abbot of Dongye Temple was vacant, and two monks, Nengwen and others, burned their fingers to request Venerable Ci to take charge. After Venerable Ci arrived, the Dharma assembly flourished. One hot summer, after finishing the lecture, Venerable Ci returned to his abbot's room to rest. Monk Nengwen happened to come and said to Venerable Ci: ‘The abbots of Dongye Monastery in every generation are all virtuous people. After the lecture, they are either in the repentance room or in the meditation hall. There has never been anyone who lies down and rests at will like you.’ Venerable Ci said after hearing this: ‘How dare I not obey your teachings.’ From then on, whether in severe cold or hot summer, Venerable Ci did not dare to slack off in the slightest. (Records of Cao'an) When Monk Nanyue Rang visited the Sixth Patriarch Huineng (慧能大师), there was a prophecy by Prajnatara (般若多罗) saying: ‘A branch of your Buddha-dharma will go forth from you, and in the future, a colt will emerge and trample all people under heaven.’ This refers to Zen Master Mazu Daoyi (马祖道一禅师). The Sixth Patriarch had eighty-four virtuous disciples, whom the world regarded as incarnations of Avalokiteśvara (观音菩萨). All those who presided over monasteries were provided for by kings and ministers. There was a monastery manager who managed the monastery's permanent property for twenty years without leaving any written records. One day, the government conducted an audit and imprisoned him. The manager then reflected: ‘I don't know if this monk of mine is an ordinary person or a sage. I have assisted him for twenty years, but today I have received such a bitter reward.’ Zen Master Mazu sensed this in the monastery and asked the attendant to light incense and enter samadhi (入定) solemnly. The manager suddenly had an awakening in prison, and he remembered all the money and things he had used in the past twenty years. He dictated to the scribe, who wrote it down, and the calculation was without omission. (Tongming Collection) Zen Master Xuetang Xing said: ‘Gao'an is upright and firm, and his every move is measured. Although he is frugal in his own life, he is very generous to others. Hearing that others are sick, it is as if it happened to himself. Even for servants, he personally goes to inquire and asks them what they need. After their death, he does not ask if they have left any property, and he buries them according to the rites as much as possible. His deep compassion and love for all things are truly a good example for the degenerate age.’ (Records of Yiyun) Huang Taishi wrote to Hu Shaoji: ‘You have gained quite a bit of understanding in your study of the Way. The method of treating illness should deeply explore the joy of Chan (禅悦), illuminate the root of birth and death, so that joy, anger, sorrow, and worry have no place to settle. Since the disease has no root, the branches and leaves will be powerless.’ --------------------------------------------------------------------------------
Chinese
害。投子聦．海会演皆道行高重。不愧古人。若从文章之士学妄言绮语。只增长知见。何益于己事。(梅溪集) 简堂机禅师。台之仙居杨氏子。风姿挺异。才压儒林。年二十五弃妻拏学出世法。晚见此庵元禅师。密有契证。出应莞山。刀耕火种。单丁者一十七年。偈云。地炉无火客囊空。雪似杨花落岁穷。拾得断麻穿坏衲。不知身在寂寥中。每谓人曰。某犹未稳在。岂以住山落吾事邪。而念道不减。在众之日昼夜参究。殊不少废。一日偶看斫树倒地。忽然大悟。平昔碍膺之物泮然冰释。未几有江州圆通之命。师曰吾道将行。即欣然曳杖而去。登坐说法云。圆通不开生药铺。单单只卖死猫头。不知那个无思算。吃着通身冷汗流。(大同拾遗) 隐山与灵空书曰。沙门高尚大圣慈荫之力。后世纷纷者自卑贱之。三三两两出没于泉石间。其气象与天台岩洞无异。频频伛偻王公之前。得不为识者掩口。年来粪火煨芋。不起谢恩之风。固不复见觅一人。如政黄牛志庵主。大似掘地觅天。 绍兴十三年左修职郎詹叔义上财赋表。乞住卖度牒。朝廷依至三十二年。侍郎吴子才上表陈请。仍许颁卖。寻被论以为佞佛邀福。罢归岩谷。宴坐一榻。味经禅以自饫。弄云泉以自娱。仍制一棺。夜则偃卧其中。才至分夜令 现代汉语译本： 嗨。投子聦（人名）。海会（佛教集会）的演说都说修行高深重要，不愧对古人。如果向那些只会写文章的人学习虚妄的言语和华丽的辞藻，只会增长见识，对自己的修行毫无益处。（出自《梅溪集》） 简堂机禅师，台州仙居人，姓杨。风度姿态挺拔出众，才华压倒儒生。二十五岁时抛弃妻子，学习出世之法。晚年拜见此庵元禅师，得到了秘密的印证。后来到莞山主持寺庙，过着刀耕火种的生活，独自一人住了十七年。他写了一首偈语：‘地炉没有火，行囊空空如也，雪花像杨花一样飘落，一年又到尽头。捡起断麻来穿补破旧的僧衣，不知道自己身处寂静之中。’他经常对人说：‘我还没有真正安定下来，难道要因为住持寺庙而耽误我的修行吗？’但他念佛修道的决心丝毫没有减退，在僧众中的时候，日夜参禅，从不懈怠。有一天，他偶然看到砍倒树木，突然大彻大悟，平时阻碍他开悟的东西像冰一样融化了。不久，江州圆通寺请他去主持，禅师说：‘我的道将要被推行了。’于是高兴地拄着拐杖去了。他登上法座说法：‘圆通寺不卖普通的药材，只卖死猫头。不知道哪个没有思量的人，吃了会全身冒冷汗。’（出自《大同拾遗》） 隐山写信给灵空说：‘沙门（出家人）本应崇尚大圣的慈悲恩泽，后世那些纷纷扰扰的人却自己贬低自己，三三两两地出没于山泉石洞之间，他们的气象和天台山的岩洞没有什么区别。还常常弯腰屈膝地在王公贵族面前献媚，难道不会被有识之士捂嘴嘲笑吗？’‘我近年来用粪火煨芋头，不兴起谢恩的风气，所以不再有人来找我了。’‘像政黄牛志庵主这样的人，简直就像掘地寻天一样。’ 绍兴十三年（1143年），左修职郎詹叔义上奏财赋表，请求允许出售度牒（出家证明）。朝廷同意了。到绍兴三十二年（1162年），侍郎吴子才上表陈请，仍然允许颁发出售。不久，吴子才被人指责为谄媚佛教以求福报，被罢官回到山谷隐居。他宴坐在一个榻上，以研读佛经和参禅为乐，以玩赏云雾泉水为乐。他还做了一口棺材，晚上就躺在里面，等到半夜时分才起来。