English
English version: Dao (a monk's Dharma name). When first becoming a monk, if one does not use the three robes and one bowl (the basic clothing and utensils of a monk) and various precepts to control one's mind, how can one enter the path? For example, elephants and fierce horses, if they are not tamed, must be tamed with whips and other painful means. If it is not like this, it will be too late to regret when you fall into the three evil realms such as hell in the future and suffer all kinds of hardships. In the Dharma assembly of Zen Master Wushi (Dharma name), I must participate in exhorting practitioners every time I encounter the five nights (referring to the fifth, fifteenth, twenty-fifth, and last five days of each lunar month). I must go to listen. Listening to him earnestly teaching others, I couldn't help but burst into tears. Anyone who enters the gate of Wushi, listens to him proclaiming the Dharma, and observes his behavior, even the experienced old practitioners in the jungle will sweat profusely and feel awe. Because the old monk Wushi's words and deeds are consistent throughout his life, true and unfeigned. For more than forty years, he has not eaten non-timely food (referring to food between noon and dawn the next day), and does not accumulate robes and bowls. As for restraining his subtle behaviors, he follows the precepts and regulations. Therefore, wherever he goes, he lives in the mountains and practices, without making a show, and naturally the Dharma seat is prosperous and the Taoist style is solemn. All parties call him Iron Face. As a Buddhist disciple, you should aspire to emulate the ancients and act according to the teachings of the Buddha, and do not fall into mediocrity. Wushi once said: 'I am a person who promotes the Dharma. If it is not convenient to teach you to subdue your mind and cultivate the Tao, you will unknowingly commit crimes in the future, and the old monk will inevitably suffer with you. Now I can't let you not hear the Dharma. If you hear it and don't practice it, it's not my fault.' Haven't you seen Zen Master Liang (Dharma name)? He is from Jingzhou and a respected elder under Yangqi (Dharma name). A young novice monk violated the precepts and fell into the evil path when he was dying. His mother dreamed that her son held a grudge against Zen Master Liang and said: 'It was the master who failed to guide me to do good, which caused me to suffer such pain.' His mother told this dream to Zen Master Liang, who did not believe it. Longtu Xu Xidezhan (person's name), who was still a commoner at the time, once asked Zen Master Liang for advice. Xu Xidezhan suddenly dreamed that he entered a government office, and soldiers and officials were holding axes, solemnly arranged on the left and right. Upon closer inspection, it turned out that Zen Master Liang was sitting in the courtyard. The ghost soldiers struck his back with a pestle, and the sound of howling shook the sky. He also saw the young novice monk wearing shackles and squatting beside him. Xu Xidezhan asked the gatekeeper: 'What crime did these two monks commit?' The official said: 'The old one is the master of the young one, because he usually fails to teach and indulges him in breaking the precepts, so the master's crime is particularly serious.' This is still the retribution in this life, and in seven days he will fall into the Avici Hell with his disciple. This is great suffering. After Xu Xidezhan woke up, he asked Zen Master Liang what was going on. Zen Master Liang said: 'In the past few days, my back has been aching as if it had been hit, and taking medicine does not --------------------------------------------------------------------------------
Chinese
可疗。七日果卒。德占尝擘窠大书于分宁诸刹之壁。(绍熙间光孝超禅师榜于天童行堂壁) 法智尊者学行高妙。凡所著作莫不立宗旨辟邪说。开奖人心到真实地。指要书成。雪窦显禅师持出山。羞斋为庆。仍有茶榜具美其事。则知在昔禅教一体气味相尚。至有如此。与今暗禅夺教者。非同日语也。(草庵录) 黄龙心禅师。南雄人。为儒生有声。年十九目盲。父母许以出家。忽复见物。游方谒南禅师。虽深信此事而不大发明。辞往云峰。会峰谢世就止石霜。因阅传灯。至僧问多福如何是多福一丛竹。福曰一茎两茎斜。僧云不会。福曰三茎四茎曲。此时顿见二师。归礼南公。方展坐具。南曰汝入吾室矣。师亦踊跃自喜。即应曰。大事本来如是。和尚何用教人看话下语。南曰。若不令汝究寻到无用心处。自见自肯。吾则埋没汝也。会南入灭。道俗请师继踵。四方归仰。不减南公时。然师雅尚真率。不乐从务。五求解去乃得谢事。未几谢师直守潭州。虚大沩以致师。三辞不往。又属江西转运彭器资请所以不应长沙之意。师曰。马祖百丈以前无住持事。道人相寻于空闲寂寞之濵而已。其后虽有住持。而王臣尊礼为天人师。今则不然。挂名官府。直遣伍伯追呼。此岂可复为也。器资以斯言。及命师直复致书曰。愿 可被治愈。七日后果然去世。德占曾经在分宁各寺庙的墙壁上用大字书写。（绍熙年间（1190-1194）光孝超禅师张贴在天童寺行堂的墙壁上） 法智尊者学问和修行都非常高妙。凡是他所写的著作，没有不树立宗旨、驳斥邪说的，开启和奖掖人心到达真实的境地。他写的《指要》书成后，雪窦显禅师拿着它出山，羞斋为此庆贺，还制作了茶榜来赞美这件事。由此可知，过去禅宗和教理是一体的，彼此气味相投，互相推崇，竟然到了这种地步。这和现在那些借禅宗来否定教理的人，是完全不同的。 黄龙心禅师，南雄人。做儒生时就很有名声。十九岁时眼睛瞎了，父母答应让他出家。忽然又恢复了视力。他四处游历参访，拜见了南禅师，虽然深信此事，但没有大彻大悟。于是告辞前往云峰，适逢云峰禅师去世，就留在石霜。一次阅读《传灯录》，看到僧人问多福禅师‘如何是多福一丛竹’，多福禅师回答说‘一茎两茎斜’，僧人说‘不会’，多福禅师说‘三茎四茎曲’。此时黄龙心禅师顿悟了两位禅师的禅机，回去礼拜南禅师。刚铺开坐具，南禅师就说‘你已经进入我的禅室了’。黄龙心禅师也高兴地跳跃起来，回答说‘大事本来就是这样，和尚何必教人看话下语’。南禅师说‘如果不让你穷究寻觅到无用心的地步，让你自己见到，自己肯定，我就埋没了你’。后来南禅师圆寂，道俗请黄龙心禅师继承他的衣钵，四方归附仰慕，不亚于南禅师在世的时候。然而黄龙心禅师崇尚真诚坦率，不喜欢处理事务，五次请求离去才得以谢绝。不久谢师直镇守潭州，想用大沩山的住持之位来邀请黄龙心禅师，黄龙心禅师三次推辞没有前往。又适逢江西转运使彭器资询问他不应长沙邀请的原因，黄龙心禅师说‘马祖（709-788）百丈（749-814）以前没有住持的事情，修行人在空闲寂寞的地方相互寻访而已。其后虽然有了住持，而王臣尊重礼敬，奉为天人师，现在则不然，挂名在官府，直接派遣差役追赶呼唤，这怎么可以再做呢’。彭器资因为这番话，以及谢师直的再次来信，回复说‘愿意’。
English
It could be cured. He indeed passed away after seven days. Dézhān once wrote large characters on the walls of various temples in Fènníng. (During the Shàoxī era (1190-1194), Chan Master Chāo of Guangxiao Temple posted it on the wall of the meditation hall at Tiantong Temple.) Venerable Fǎzhì's learning and practice were exceedingly profound. All his writings invariably established tenets, refuted heterodoxies, and opened and encouraged people's minds to reach the realm of truth. After his book 'Essentials' was completed, Chan Master Xuědòu Xiǎn took it out of the mountain, and Xiūzhāi celebrated it, even creating a tea placard to praise the event. From this, it can be known that in the past, Chan and doctrine were integrated, their tastes aligned, and they admired each other to such an extent. This is completely different from those who now use Chan to negate doctrine. Chan Master Huánglóng Xīn, a native of Nánxióng, was renowned as a Confucian scholar. At the age of nineteen, he went blind, and his parents promised to let him become a monk. Suddenly, he regained his sight. He traveled around visiting teachers, and paid respects to Chan Master Nán, although he deeply believed in this matter, he did not have a great enlightenment. So he bid farewell and went to Yúnfēng, where he happened to arrive after Chan Master Yúnfēng had passed away, so he stayed at Shíshuāng. Once, while reading the 'Transmission of the Lamp', he came across a monk asking Chan Master Duōfú, 'What is a clump of Duōfú bamboo?' Duōfú replied, 'One stalk, two stalks, slanting.' The monk said, 'I don't understand.' Duōfú said, 'Three stalks, four stalks, crooked.' At this moment, Chan Master Huánglóng Xīn suddenly understood the Chan meaning of the two masters, and returned to pay respects to Chan Master Nán. As soon as he spread out his sitting mat, Chan Master Nán said, 'You have already entered my chamber.' Chan Master Huánglóng Xīn also jumped up with joy and replied, 'The great matter is originally like this, why does the master need to teach people to look at the words under the saying?' Chan Master Nán said, 'If I didn't let you exhaustively seek until you reached the point of no-mind, and let you see for yourself, affirm for yourself, then I would bury you.' Later, Chan Master Nán passed away, and the monks and laypeople invited Chan Master Huánglóng Xīn to succeed him, and people from all directions came to admire him, no less than when Chan Master Nán was alive. However, Chan Master Huánglóng Xīn valued sincerity and frankness, and did not like handling affairs, and after five requests to leave, he was finally allowed to decline. Not long after, Xiè Shīzhí, who was guarding Tánzhōu, wanted to invite Chan Master Huánglóng Xīn with the position of abbot of Dàwéi Mountain, but Chan Master Huánglóng Xīn declined three times. Then, the Jiangxi Transport Commissioner Péng Qìzī asked him the reason why he did not accept the invitation from Changsha, Chan Master Huánglóng Xīn said, 'Before Mǎzǔ (709-788) and Bǎizhàng (749-814), there were no matters of abbots, practitioners only sought each other in empty and quiet places. Later, although there were abbots, the kings and ministers respected and revered them, and regarded them as teachers of gods and humans, but now it is not like that, they are registered in the government, and directly send servants to chase and summon them, how can this be done again?' Because of these words of Péng Qìzī, and the repeated letters from Xiè Shīzhí, he replied, 'I am willing.' --------------------------------------------------------------------------------
Chinese
得一见。不敢以住持相屈。师与四方公卿意合。千里应之。不合虽数舍不往。师以内外书徴诘开示。使人因所服习。克己自观。悟则同归。归则无教。诸方訾师不当以外书糅佛说。师曰。若不见性则祖佛密语尽成外书。若见性则魔说狐禅皆成密语。故四十年间士大夫闻其风而开发者众矣。庭坚宿承记莂堪任大法。道眼未圆。来瞻窣堵。实深安仰之叹。乃勒坚珉敬颂遗美。(塔铭) 宏智觉禅师。隰州人。未游方时预梦天童之境。尝纪之曰。松径森森窈窕门。到时微月正黄昏。建炎间谢事长芦。访真歇宝陀岩。及到天童宛如昔梦。寻为州府敦请住山。师固辞。后为衲子肩至法坐。由是黾勉而受。居山三十年。传法之外百具鼎新。常安千余众。而斋厨丰衍甲于诸刹。衲子得以安然办道。师尝为众行乞。吴越人笃信其化。金帛之施不求而至。师谓诸檀曰。化汝布施令破悭心。毋专施于我。后有小寺僧来却愿施之。或见废寺窘乏及穷民老弱辈。即出衣资施令欢喜。师未尝储积。用尽为度。尔有隰州僧哲魁者。孤硬人也。潜迹坐下。不言乡所。经十余载始知宏智乡人。宏智闻欣然访曰。父母之邦何太绝物乎。智欲招至方丈。魁谢曰。己事尚未办。岂暇讲乡礼邪。即曳杖而去。人莫能挽。径往宝陀真歇故居禅宴月余日。临终 现代汉语译本： 能有机会见他一面。不敢以住持的身份来屈尊他。禅师与各地的公卿意气相投，即使远隔千里也会应邀前往。如果不合意，即使多次邀请也不会去。禅师用内典（佛教经典）和外书（佛教以外的典籍）来提问、辩论和开示，使人们根据自己所学，反省自身。领悟了就殊途同归，归于真理就无需再教导。各方人士批评禅师不应该用外书来混杂佛法。禅师说：‘如果不见自性，那么祖师和佛的秘密教诲都会变成外书；如果见了自性，那么邪魔外道的言论也会变成秘密教诲。’所以四十年间，士大夫们听闻他的风范而有所领悟的人很多。黄庭坚（人名）过去接受过记莂（佛教术语，预记未来成佛），堪当大法，但道眼尚未圆满。前来瞻仰佛塔，实在深感敬佩。于是刻石铭记，以表达对他的敬仰之情。（塔铭） 宏智觉禅师，隰州（地名）人。未出外游历时，曾梦见天童寺（寺名）的景象。他曾记录说：‘松树掩映的小路，幽深曲折的门，到达时，一弯淡淡的月亮正挂在黄昏。’建炎（南宋年号，1127-1130年）年间，他辞去长芦寺（寺名）的职务，拜访了真歇禅师（人名）的宝陀岩（地名）。到达天童寺时，发现与昔日的梦境完全一样。不久，州府官员恳请他主持天童寺，禅师坚决推辞。后来被僧人们强行抬到法座上，才勉强接受。在天童寺住了三十年，除了传法之外，还对寺庙进行了全面的修缮，常住僧人超过一千人。斋饭的丰盛程度在各个寺庙中名列前茅，僧人们得以安心修行。禅师曾经为大众乞食，吴越（地名）一带的人非常信奉他的教化，金钱布帛的施舍不求自来。禅师对各位施主说：‘感化你们布施，是为了破除悭吝之心，不要只施舍给我。’后来有小寺庙的僧人前来，他反而愿意施舍给他们。或者看到破败的寺庙、贫困的老弱百姓，就拿出自己的衣物和钱财，让他们欢喜。禅师从不积蓄财物，用完为止。当时有个隰州的僧人名叫哲魁，是个孤僻刚硬的人，默默地坐在禅师座下，不透露自己的家乡。十多年后，人们才知道他是宏智禅师的同乡。宏智禅师听后，高兴地去拜访他说：‘原来是我的同乡啊，为什么这么不近人情呢？’宏智禅师想邀请他到方丈室居住，哲魁谢绝说：‘自己的事情还没办好，哪有空讲究乡里情谊呢？’说完就拄着拐杖离开了，人们无法挽留。他直接去了宝陀岩真歇禅师的故居，在那里禅坐了一个多月，临终前……