English
English version: Alas. Touzi Cong (name of a person). The speeches at the Haihui (Buddhist assembly) all say that practice is profound and important, not ashamed of the ancients. If one learns from those who only write articles with false words and flowery rhetoric, it will only increase knowledge and be of no benefit to one's own practice. (From 'Meixi Collection') Chan Master Jiantang Ji, a native of Xianju, Taizhou, surnamed Yang. His demeanor was outstanding, and his talent overwhelmed Confucian scholars. At the age of twenty-five, he abandoned his wife and studied the Dharma of leaving the world. In his later years, he met Chan Master Cian Yuan and received secret confirmation. Later, he went to Wanshan to preside over the temple, living a life of farming and planting, living alone for seventeen years. He wrote a verse: 'The earth stove has no fire, the bag is empty, snowflakes fall like catkins, and the year is coming to an end. Picking up broken hemp to mend torn robes, I don't know that I am in the midst of loneliness.' He often said to people: 'I am not really settled yet, am I going to delay my practice because of presiding over the temple?' But his determination to recite the Buddha and practice the Tao did not diminish at all. When he was among the monks, he practiced Chan day and night, never slackening. One day, he accidentally saw a tree being felled and suddenly realized enlightenment. The things that had been hindering his enlightenment melted away like ice. Soon, Yuan Tong Temple in Jiangzhou invited him to preside over the temple. The Chan master said: 'My Tao is about to be promoted.' So he happily went with a cane. He ascended the Dharma seat and said: 'Yuan Tong Temple does not sell ordinary medicinal materials, but only sells dead cat heads. I don't know who is without thought, and will sweat all over after eating it.' (From 'Datong Shiyi') Yinshan wrote to Lingkong: 'Shramanas (monks) should uphold the great sage's compassion and grace, but later generations of people belittle themselves, appearing in the springs and rocks in groups of two or three, their atmosphere is no different from the caves of Mount Tiantai. They often bow and flatter in front of princes and nobles, wouldn't they be laughed at by knowledgeable people?' 'In recent years, I have been using dung fire to roast taro, and I don't have the habit of thanking for favors, so no one comes to me anymore.' 'People like Zheng Huangniu Zhi'an Master are like digging the ground to find the sky.' In the thirteenth year of Shaoxing (1143 AD), Zuo Xiuzhi Lang Zhan Shuyi presented a memorial on finance and taxation, requesting permission to sell ordination certificates (proof of ordination). The court agreed. In the thirty-second year of Shaoxing (1162 AD), Attendant Lang Wu Zicai presented a memorial requesting that the issuance and sale be allowed. Soon, Wu Zicai was accused of flattering Buddhism for blessings and was dismissed from office and returned to the valley to live in seclusion. He sat on a couch, taking pleasure in studying Buddhist scriptures and practicing Chan, and taking pleasure in admiring the clouds and springs. He also made a coffin and lay in it at night, only getting up at midnight. --------------------------------------------------------------------------------
Chinese
二三童子击棺而呼曰。吴子才。归去来。三界无安不可住。西方净土有莲胎。吴闻即起禅诵。如是精进者数年。及终命家人曰。汝闻乎。家人曰。不闻。吴曰汝当敛念而听。悉闻空中隐然有天乐之音。吴曰清净界中失念来此。金台既至则予行矣。言讫而逝。(雪牕记)。 寂室光禅师住灵隐日。兄往访之。茶汤而退。兄意不悦。知事延至库堂备食待之。光闻曰。无故受食。他日累我在。令兄填还而去。(汀江笔语) 长灵卓禅师命无示立僧。法席严肃不事堂厨。唯安禅以当佳供。夜参以当药石。其间衲子有不任者。无示告卓曰。人以食为先。若是则众将安乎。卓愠之曰。表率安可为此。无示云。某不争堂厨。教谁争邪。(慈航小参) 孝宗赐佛照禅师手诏曰。禅师所奏菩萨十地。乃是修行渐次。从凡入圣。夫复何疑。方知脚踏实处。十二时中曾无间断。以至圆熟。杂染纯净俱成障碍。作止任灭。脱此禅病当如禅师之言。常挥剑刃卓起脊梁。发心精进犹恐退堕。每思到此。兢兢业业未尝敢忽。今俗人乃以禅为虚空。以语为戏论。其不知道也。如此兹事至大。岂在笔下可穷聊叙所得尔。 慈航朴禅师。福州人。生于世家。忽厌浮幻。脱身从释。师纳戒时身心轻安。如在空际。戒师曰。子真得上品 现代汉语译本： 二三个童子敲打着棺材呼喊道：‘吴子才（人名），回去吧！三界（欲界、色界、无色界）没有安宁，不可久住，西方净土有莲花化生之胎。’吴子才听到后立即起身禅修诵经，这样精进修行了数年。临终时，他告诉家人说：‘你们听到了吗？’家人说：‘没有听到。’吴子才说：‘你们应当收摄心念仔细听。’家人都听到空中隐隐约约有天乐的声音。吴子才说：‘我因在清净界中一时失念才来到这里，金台（西方接引之台）到来之时，我就要走了。’说完就去世了。（出自《雪牕记》） 寂室光禅师住在灵隐寺时，他的哥哥前去拜访他。禅师只是用茶水招待了他，他的哥哥心中不悦。知客僧将他请到库房，准备了丰盛的食物招待他。寂室光禅师听说后说：‘无缘无故接受这样的款待，将来会连累我的。’于是让他的哥哥偿还了饭钱才让他离开。（出自《汀江笔语》） 长灵卓禅师命令无示禅师管理僧众，道场的规矩非常严格，不设专门的厨房，只是通过坐禅来代替美食供养，用夜间参禅来代替药物滋补。其中有僧人不能忍受这种清苦，无示禅师告诉卓禅师说：‘人们以食物为先，如果这样，僧众将如何安身呢？’卓禅师生气地说：‘做表率的人怎么能说这样的话？’无示禅师说：‘我不争管厨房的事务，教谁来争呢？’（出自《慈航小参》） 孝宗皇帝（南宋，1162-1189）赐给佛照禅师一道手诏说：‘禅师所奏的菩萨十地（菩萨修行成佛的十个阶段），乃是修行的次第，从凡夫到成圣。这还有什么疑问呢？这才知道脚踏实地，十二时辰中没有间断，以至于圆满成熟。杂念和纯净都成了障碍。停止、行动、听任、灭除，要摆脱这种禅病，应当像禅师所说的那样，常常挥动智慧之剑，挺直脊梁，发心精进，还恐怕退步堕落。每当想到这些，总是兢兢业业，不敢有丝毫懈怠。现在世俗之人却把禅看作虚空，把说话当作戏论，他们是不懂禅的。这件事非常重大，岂是笔墨可以穷尽的，姑且叙述我所领悟的。’ 慈航朴禅师，是福州人，出生于世代为官的家庭。忽然厌倦了世间的虚幻，脱离尘世出家为僧。禅师受戒时，身心轻安，如同在空中一样。戒师说：‘你真是得到了上品戒体。’
English
English version: Two or three young boys knocked on the coffin and called out: 'Wu Zicai (a personal name), go back! There is no peace in the Three Realms (Desire Realm, Form Realm, Formless Realm), you cannot stay long. In the Western Pure Land, there is a lotus birth.' Upon hearing this, Wu Zicai immediately got up to practice Chan meditation and recite scriptures, diligently practicing like this for several years. When he was about to die, he told his family: 'Did you hear that?' The family said: 'We didn't hear anything.' Wu Zicai said: 'You should collect your thoughts and listen carefully.' The family all heard faint heavenly music in the air. Wu Zicai said: 'I came here because of a momentary lapse of mindfulness in the Pure Realm. When the golden platform (the platform of Western welcoming) arrives, I will leave.' After saying this, he passed away. (From 'Snow Window Records') When Zen Master Jishi Guang was residing at Lingyin Temple, his elder brother came to visit him. The Zen master only served him tea, which displeased his brother. The guest prefect invited him to the storeroom and prepared a sumptuous meal for him. When Zen Master Guang heard about it, he said: 'Accepting such hospitality for no reason will burden me in the future.' So he made his brother repay the cost of the meal before letting him leave. (From 'Tingjiang Notes') Zen Master Changling Zhuo ordered Zen Master Wushi to manage the monastic community. The rules of the monastery were very strict, with no dedicated kitchen. Instead, they used seated meditation as a substitute for delicious offerings and night meditation as a substitute for medicinal tonics. Among the monks, some could not endure this austerity. Zen Master Wushi told Zen Master Zhuo: 'People take food as their priority. If this is the case, how will the monks settle down?' Zen Master Zhuo angrily said: 'How can a role model say such things?' Zen Master Wushi said: 'I am not competing for the management of the kitchen; who should compete for it then?' (From 'Cihang Small Talks') Emperor Xiaozong (Southern Song Dynasty, 1162-1189) bestowed a handwritten edict to Zen Master Fozhao, saying: 'The ten stages of the Bodhisattva (the ten stages of a Bodhisattva's practice to become a Buddha) that the Zen Master presented are the gradual steps of cultivation, from ordinary people to becoming a saint. What doubt is there in this? Only then do I know that being grounded, there is no interruption in the twelve hours, to the point of complete maturity. Mixed thoughts and pure thoughts both become obstacles. Stopping, acting, letting go, and extinguishing, to get rid of this Chan sickness, one should, as the Zen Master said, often wield the sword of wisdom, straighten the spine, and make a vow to be diligent, still fearing regression and falling. Whenever I think of these, I am always cautious and dare not be negligent in the slightest. Now, worldly people regard Chan as emptiness and speech as frivolous talk; they do not understand Chan. This matter is extremely important, how can it be exhausted by pen and ink? I will just narrate what I have realized.' Zen Master Cihang Pu was from Fuzhou, born into a family of officials for generations. Suddenly, he became tired of the illusions of the world and left the secular life to become a monk. When the Zen Master received the precepts, his body and mind were light and peaceful, as if in the air. The precept master said: 'You have truly received the highest quality precepts.' --------------------------------------------------------------------------------
Chinese
妙戒矣。由是终身持戒严甚。主天童二十年。未有一日辄背众食。虽病不违。奉己甚约待众至丰。有小师知库毕。归拜师曰。某竭力营转增一倍赢。不敢自与。纳之常住。师怒曰。汝所赢者。从巧取不义得之。常住物乃净财也。岂容汝不义物乎。终不纳。其僧逐之。师凡童行剃染。令入沙弥寮。习登坛受戒仪轨。及诵遗教经。方令受具戒。受具毕入新戒寮。受持三衣一钵。夜则展坐具披五条而睡。复请一精诵戒经者与之教授。诵至通利方许参堂。越二三夏山门方督掌务。愿游方者师必欣然动于眉睫。赠道具促其行。尝诫其徒曰。古者为僧。朝廷以试经得度。故发心从释者。皆英特上行。誓求佛果之士也。尔时佛法淡薄。名存实忘。多资者服方袍。资不赡者裨贩为利。贪伪捷出无所不至。一朝得预缁流。自谓毕生了办。更不克己进修。便乃拨无因果。虚丧光阴。徒消信施。皆由不知出家正因。不明佛法罪净。不解三乘十二分教。不达一切诸法本空。未得谓得未证谓证。謟奉贵权干求应世。且无为法身心一味。贪嗔造过。如斯之徒入我法内。伤败坏乱为害滋多。佛言譬如师子身中虫。自食师子身中肉。非外道天魔能破汝。既正因出家。正因为僧。须当远离魔道。遵持佛戒。若是达道人。总不消恁么。奈汝积劫至今。心识昏 倒。为僧之初。不以三衣一钵种种禁戒制御其心。安可入道。譬如象马𢤱悷不调。加诸楚毒方乃调伏。若不如是。异时三涂苦重悔将无及。我在无示会中凡遇五夜必参诫行者。我须往听。闻他苦口为人。不觉涕泪俱下。凡登无示之门。听其举扬观其行事。虽老于丛林者亦皆汗下心死。盖者老和尚生平真实行说俱到。四十余年不食非时。不畜衣钵。至于持己细行悉徇律制。以故所至住山不动声气。自然法席雍肃。诸方目曰铁面。汝为释子。当抗志慕古。依言立行。毋堕庸俗。无示尝曰。我为主法者。若不方便教汝摄心为道。汝他日无知造罪。老僧未免同汝受苦。今不可使汝无闻。闻而不行非我之咎。不见良禅师。靖州人。杨岐会下尊宿。有小师犯戒律。临终入恶道。其母梦其子衘恨于师曰。皆父师不能导我为善。致受是苦。其母以是梦告于良。良未之信。龙图徐禧德占是时为布衣。尝参扣于良。德占俄梦入一官府兵吏斧钺森列左右。熟视之乃良禅师坐于庭下。鬼卒以杵撞其背。号叫震裂。复见其小师枷锁杻械蹲踞其侧。德占问守阍吏曰。二僧何罪。吏曰老者乃少之师。以其师平时不能训导。纵令破戒。故师之罪特重尔。此犹生报。后七日与子同坠无间。斯为大苦。德占梦觉遂询良之所以。乃云。数日来背痛如击撞。药不 现代汉语译本： 倒（僧人法号）。刚开始做僧人的时候，如果不以三衣一钵（僧人的基本衣物和用具）和各种禁戒来约束自己的心，怎么能入道呢？譬如大象和烈马，如果不加以驯服，就要用鞭打等痛苦的手段才能调伏。如果不是这样，将来堕入地狱等三恶道，受尽苦难再后悔就来不及了。我在无示（禅师法号）的法会中，每次遇到五夜（指农历每月初五、十五、二十五、月末五天）必定参与劝诫修行者。我必须去听讲。听他苦口婆心地教导别人，我不禁涕泪俱下。凡是进入无示的门下，听他宣扬佛法，观察他的行为，即使是丛林中经验丰富的老修行也会汗流浃背，心生敬畏。因为无示老和尚一生言行一致，真实不虚。四十多年来，他不吃非时食（指午后到次日黎明之间的食物），不积蓄衣钵。至于约束自己的细微行为，都遵循戒律制度。因此，他所到的地方，住山修行，不事张扬，自然法席兴盛，道风肃穆。各方都称他为铁面。你作为佛弟子，应当立志效法古人，按照佛的教导去行动，不要堕入平庸。无示曾经说过：‘我是弘扬佛法的人，如果不方便教你摄心修道，你将来无知造罪，老僧也难免和你一起受苦。现在不能让你没有听闻佛法，听闻了而不去实践，就不是我的过错了。’你没见过良禅师（禅师法号）吗？他是靖州人，杨岐（禅师法号）会下的尊宿。有个小沙弥犯了戒律，临终堕入恶道。他的母亲梦见她的儿子衔恨于良禅师说：‘都是师父不能引导我为善，才导致我受这样的苦。’他的母亲把这个梦告诉了良禅师，良禅师还不相信。龙图徐禧德占（人名），当时还是平民，曾经向良禅师请教。徐禧德占忽然梦见自己进入一个官府，兵吏拿着斧钺，森严地排列在左右。仔细一看，原来是良禅师坐在庭下。鬼卒用杵撞击他的背部，号叫的声音震天动地。又看见那个小沙弥戴着枷锁，蹲踞在他的旁边。徐禧德占问看门的官吏说：‘这两个僧人犯了什么罪？’官吏说：‘老的是小的的师父，因为他平时不能训导，放纵他破戒，所以师父的罪特别重。’这还是生前的报应，七天后将和他的弟子一同堕入无间地狱。这是极大的痛苦。徐禧德占醒来后，就问良禅师这是怎么回事。良禅师说：‘这几天来，我的背痛得像被撞击一样，吃药也