Chinese
实嘱于广慧。提激之自。良出于鳌峰也。忻幸因僧谈道。侍郎遂云。大凡参学人十二时中长须照顾。不可说禅道时便有个照带底道理。日用作务时不可便无也。如鸡抱卵若。是抛离起去暖气不接。便不成种。子如今万境森罗六根烦动。略失照顾便丧身命。不是小事。今来受此缘生。被生死系缚。盖为尘劫已来顺生灭心随他流转。以至如今。诸人等且道。若曾丧失何以得至。如今要识露地白牛么。试把鼻孔拽看。又云释迦老子于灵山会上。目顾迦叶谓大众曰。吾有正法眼分付摩诃迦叶。又道。我于四十九年中不曾说一字。此是什么道理。若是诸人分上着一字脚不得。为诸人各各有奇特事在。唤作奇特早是不中也。我道释迦是败军之将。迦叶是丧身失命底人。汝等且怎生会。不见道。涅槃生死俱是梦言。佛与众生并为增语。直须恁么会取。不要向外驰求。若也于此未明。敢道诸人乖张不少。侍郎临终前一日。亲写一偈与家人。令来日送达李驸马处。偈曰。沤生与沤灭。二法本来齐。欲识真归处。赵州东院西。驸马接得偈云。泰山庙里卖纸钱。(天圣广灯) 张文定公。前身为琅邪知藏僧。书楞伽未终而卒。誓云来生当再书。后知滁州游琅邪山。周行廊庑殊不忍去。氐藏院忽感悟。指梁间经函云。此吾前身事也。令取 现代汉语译本： 实嘱托于广慧（僧名）。提拔激励他出自鳌峰。我很高兴因为和僧人谈论佛道。侍郎于是说，‘大凡参禅学道的人十二时辰中都要时时照顾自己的心念，不可说参禅悟道时便有个照看提携的道理，日常做事时便没有了。如母鸡孵蛋一样，若是抛弃离开，暖气不接续，便不能孵成小鸡。如今万境森罗，六根烦动，稍微失去照顾便会丧失身命，这不是小事。如今来承受这因缘所生，被生死系缚，都是因为从久远的过去到现在，顺着生灭之心，随着它流转，以至于如今。各位，你们说，如果曾经丧失了本性，又如何能到达如今的境界？想要认识那露地白牛吗？试试抓住它的鼻孔拽一下看看。’又说，‘释迦老子在灵山会上，看着迦叶（释迦十大弟子之一，头陀第一）对大众说，我有正法眼藏分付给摩诃迦叶（大迦叶的尊称）。’又说，‘我在四十九年中不曾说过一字。’这是什么道理？如果各位在这些话上着一个字脚，那就错了。因为各位各自都有奇特之处。但说它是奇特，就已经不对了。我说释迦（佛教创始人）是败军之将，迦叶是丧身失命的人。你们要怎么理解？没听过说吗？涅槃（佛教最高境界）和生死都是梦中的话语，佛和众生都是多余的说法。必须这样理解，不要向外驰求。如果对此还不明白，我说各位的错误可真不少。侍郎在临终前一天，亲自写了一首偈（佛教颂词）给家人，让他们第二天送到李驸马处。偈说：‘水泡生起和水泡破灭，这两种现象本来就是一样的。想要认识真正的归宿之处，就在赵州（地名）东院的西边。’驸马接到偈后说：‘泰山庙里卖纸钱。’（出自《天圣广灯》（宋代灯录）） 张文定公（人名），前世是琅邪（山名）的知藏僧人。抄写《楞伽经》未完成就去世了。他发誓来生要再抄写。后来他担任滁州（地名）知州，游览琅邪山时，在廊庑间走来走去，非常不舍得离开。在氐藏院忽然有所感悟，指着梁间的经函说：‘这是我前世的事情啊。’让人取来。
English
English version: He was truly entrusted to Guanghui (a monk's name). His promotion and encouragement came from Ao Feng. I am delighted because of discussing the Dao with monks. The Vice Minister then said, 'Generally, those who study Chan Buddhism must take care of their minds at all times. It cannot be said that there is a principle of care and guidance when practicing Chan, but not in daily work. It is like a hen hatching eggs; if it abandons them, the warmth will not continue, and the eggs will not hatch. Now, with the myriad phenomena and the agitation of the six senses, losing care even slightly will lead to the loss of life. This is not a small matter. Now, we come to bear this arising from conditions, bound by birth and death, all because we have followed the mind of arising and ceasing since countless kalpas, flowing with it until now. Everyone, tell me, if you have ever lost your original nature, how could you have reached the present state? Do you want to recognize the white ox in the open field? Try grabbing its nostrils and pulling it to see.' He also said, 'The old Shakyamuni (founder of Buddhism) at the Vulture Peak Assembly, looking at Kashyapa (one of Shakyamuni's ten major disciples, foremost in ascetic practices), said to the assembly, 'I have the treasury of the true Dharma eye, which I entrust to Mahakashyapa (honorific title of Mahakasyapa).' He also said, 'In my forty-nine years, I have not spoken a single word.' What is the meaning of this? If you attach a single word to these words, you are wrong. Because each of you has unique qualities. But to call it unique is already incorrect. I say Shakyamuni (founder of Buddhism) is a defeated general, and Kashyapa is a person who has lost his life. How do you understand this? Have you not heard it said? Nirvana (the highest state in Buddhism) and birth and death are all words in a dream, and the Buddha and sentient beings are all superfluous statements. You must understand it this way, do not seek externally. If you still do not understand this, I say your mistakes are not few.' The Vice Minister, the day before his death, personally wrote a verse (Buddhist hymn) for his family, asking them to send it to the Imperial Son-in-Law Li the next day. The verse said: 'The arising and ceasing of bubbles, these two phenomena are originally the same. If you want to know the true place of return, it is west of the East Courtyard of Zhao Zhou (place name).' After the Imperial Son-in-Law received the verse, he said: 'Selling paper money at the Taishan Temple.' (From 'Tiansheng Guangdeng' (a Song Dynasty (960-1279) lamp record)) Zhang Wending Gong (person's name), his previous life was a librarian monk of Langye (mountain name). He died before finishing copying the *Laṅkāvatāra Sūtra*. He vowed to copy it again in his next life. Later, when he served as the prefect of Chuzhou (place name), he visited Langye Mountain and walked back and forth in the corridors, very reluctant to leave. In the Di Cang Courtyard, he suddenly had an epiphany, pointing to the scripture box between the beams and saying, 'This is my affair from my previous life.' He ordered it to be taken. --------------------------------------------------------------------------------
Chinese
而视之乃楞伽经。与今生所书笔画无异。尝读至世间离生灭犹如虚空华。智不得有无而兴大悲心。遂明己见。偈曰。一念存生灭。千机缚有无。神锋轻举处。透出走盘珠。暮年出此经示东坡居士。仍以其事语之。坡题其后。刻石金山。 颀禅师。秦之龙城人。初得法于天圣泰和尚。晚依黄龙南禅师。南见其所得谛当。甚遇之。令住全之兴国开堂。遂为南之嗣。至夜梦神告曰。师遇恶疾即是缘尽。言毕而隐。阅十三白果患大风。屏院事。归龙城之西为小庵。庵成养病其中。颀有小师名克慈。久依杨岐。亦禅林秀出者。归以侍病。奉礼至孝。乞食村落。风雨寒暑。尽师一世而后已。颀一日谓慈曰。吾之所得实在天圣和尚。晚见黄龙道行兼重。心所敬慕故为嗣之。岂谓半生感此恶疾。今幸偿足。昔神仙多因恶疾而得仙道。盖其割弃尘累。怀颍阳之风。所以因祸而致福也。吾不因此争得有今日事。如今把住也由我。放行也由我。把住放行总得自在。遂嘘一声。良久而逝。阇维异香遍野舍利无数。(舟峰录) 希颜首坐。字圣徒。性刚果。通内外学。以风节自持。游历罢归隐故庐。迹不入俗。常闭门宴坐。非行谊高洁者莫与友也。名公贵人累以诸刹招之。坚不答。时有童行名参己。欲为僧侍左右。颜识其非器。作释 现代汉语译本： 而他所看到的却是《楞伽经》（Laṅkāvatāra Sūtra）。与他今生所写的笔画没有差异。曾经读到‘世间离生灭，犹如虚空华。智不得有无，而兴大悲心’。于是明白了己见。作偈说：‘一念存生灭，千机缚有无。神锋轻举处，透出走盘珠。’晚年拿出这部经给东坡居士（苏轼的别称）看，仍旧把这件事告诉了他。东坡居士在后面题字，刻在金山。 颀禅师，秦地的龙城人。最初在天圣泰和尚处得法，晚年依止黄龙南禅师。黄龙南禅师认为他所得到的见地确实妥当，非常器重他，让他住持全州的兴国寺开堂说法，于是成为黄龙南禅师的嗣法弟子。到夜里梦见神告诉他说：‘你遇到恶疾就是缘分尽了。’说完就消失了。过了十三年，颀禅师患上大风病（麻风病），停止了寺院的事务，回到龙城西边建了一个小庵，在里面养病。颀禅师有个小弟子名叫克慈，长期依止杨岐禅师，也是禅林中杰出的人才。回来侍奉颀禅师，尽心奉养，极其孝顺，在村落里乞讨食物，风雨寒暑，尽心侍奉老师一生。颀禅师有一天对克慈说：‘我所得到的佛法，实在是从天圣和尚那里得到的。晚年见到黄龙禅师，认为他的道行和德行都很重要，心里敬佩仰慕，所以做了他的嗣法弟子。哪里想到半生会感受这种恶疾。现在幸好已经偿还足够了。过去神仙大多因为恶疾而得道成仙，大概是因为他们割舍抛弃尘世的牵累，怀有颍阳（指隐居）的风尚，所以因为祸患而得到福报。我不因此争辩，才有了今天的事情。如今把握住也由我，放开也由我，把握住和放开都能够自在。’于是长叹一声，很久之后就去世了。荼毗（火葬）后异香遍野，舍利无数。（出自《舟峰录》） 希颜首座，字圣徒，性格刚强果断，通晓内外学问，以高尚的节操自持。游历结束后，归隐故乡的庐舍，行为不入俗流。常常闭门静坐，不是品行高洁的人不与交往。名公贵人多次用各地的寺院来邀请他，他坚决不答应。当时有个童行名叫参己，想要做僧人侍奉左右。希颜首座认为他不是可造之材，作了解释。
English
English version: And what he saw was the Laṅkāvatāra Sūtra (《楞伽经》). There was no difference from the strokes he had written in this life. He once read, 'The world is free from arising and ceasing, like flowers in the sky. Wisdom cannot grasp existence or non-existence, yet great compassion arises.' Thereupon, he understood his own view. He composed a verse saying: 'A single thought clings to arising and ceasing, a thousand machines bind existence and non-existence. Where the divine blade lightly lifts, it pierces through the rolling pearl.' In his later years, he showed this scripture to Layman Dongpo (another name for Su Shi), and told him about this matter. Layman Dongpo inscribed it at the end and had it engraved on stone at Jinshan. Chan Master Qi, a person from Longcheng in Qin. He initially attained the Dharma under Abbot Taisheng of Tiansheng Monastery, and later relied on Chan Master Huanglong Nan. Huanglong Nan considered his understanding to be truly appropriate and greatly valued him, appointing him to preside over the opening of the hall at Xingguo Temple in Quanzhou, thus becoming Huanglong Nan's Dharma heir. At night, he dreamed that a deity told him, 'When you encounter a severe illness, your karmic connection will be exhausted.' After speaking, the deity disappeared. Thirteen years later, Chan Master Qi suffered from severe leprosy, ceased his duties at the monastery, and returned to the west of Longcheng to build a small hermitage, where he recuperated. Qi had a young disciple named Ke Ci, who had long relied on Chan Master Yangqi and was also an outstanding talent in the Chan forest. He returned to serve Qi, attending to him with utmost filial piety, begging for food in the villages, enduring wind, rain, cold, and heat, serving his teacher wholeheartedly throughout his life. One day, Chan Master Qi said to Ke Ci, 'What I have attained truly came from Abbot Taisheng. In my later years, I saw Chan Master Huanglong, and considered his conduct and virtue to be important, and admired him in my heart, so I became his Dharma heir. Who would have thought that I would suffer from this severe illness for half my life? Now, fortunately, I have repaid enough. In the past, many immortals attained immortality through severe illnesses, probably because they severed and abandoned the entanglements of the world, cherishing the style of Yingyang (referring to seclusion), so they turned misfortune into blessings. I do not argue about this, and that is why I have today's affairs. Now, holding on is up to me, letting go is up to me, holding on and letting go are both free.' Then he sighed deeply, and after a long time, he passed away. After cremation, strange fragrances filled the fields, and countless relics were found. (From the Zhufeng Records) Chief Seat Xiyan, styled Shengtu, was of a resolute and decisive character, well-versed in both internal and external learning, and maintained himself with noble integrity. After traveling, he returned to his old residence in his hometown, his behavior not conforming to worldly customs. He often closed his doors and sat in meditation, and would not associate with those who were not of high moral character. Famous officials and nobles repeatedly invited him with various monasteries, but he firmly refused. At that time, there was a young attendant named Canji, who wanted to become a monk to serve him. Chief Seat Xiyan considered him to be unsuitable material and explained. --------------------------------------------------------------------------------
Chinese
难文以却之曰。知子莫若父。知父莫若子。若予之参己。非为僧器。盖出家为僧岂细事乎。非求安逸也。非求温饱也。非求蜗角利名也。为生死也。为众生也。为断烦恼出三界海续佛慧命也。去圣时遥佛法大坏。汝敢妄为尔。宝梁经曰。比丘不修比丘法。大千无唾处。通慧录曰。为僧不预十科。事佛徒劳。百载为之不难得乎。以是观之。予滥厕僧伦有诒于佛。况汝为之邪。然出家为僧。苟不知三乘十二分教。周公孔子之道。不明因果。不达己性。不知稼穑艰难。不念信施难消。徒饮酒食肉破斋犯戒。行商坐贾偷奸博弈。觊觎院舍车盖出入。奉养一己而已。悲夫。有六尺之身而无智慧。佛谓之痴僧。有三寸舌而不能说法。佛谓之哑羊。似僧非僧似俗非俗。佛谓之鸟鼠僧。亦曰秃居士。楞严故曰。云何贼人。假我衣服裨贩如来。造种种业。非济世舟航也。地狱种子尔。纵饶弥勒下生出得头来。身已陷铁围百刑之痛。非一朝一夕也。若今为之者。或百或千至于万计。形服而已。笃论其中何有哉。所谓鸷翰而凤鸣也。碌碌之石非玉也。萧敷艾荣非雪山忍草也。国家度僧本为祈福。今反责以丁钱。示民于僧不然。使吾徒不足待之之至也。只如前日育王琏永安嵩龙井净灵芝照一狐之翼。自余千羊之皮何足道哉。於戏。佛海秽滓未有 现代汉语译本： 难文以拒绝他说：‘了解儿子莫过于父亲，了解父亲莫过于儿子。像你这样懒散放纵自己，不是做僧人的材料。出家为僧难道是小事吗？不是为了寻求安逸，不是为了寻求温饱，不是为了追求蝇头小利的功名，而是为了了脱生死，为了普度众生，为了断除烦恼，跳出三界苦海，延续佛的智慧和生命啊！现在距离圣人的时代已经很久远了，佛法也大大衰败了，你竟敢胡作非为吗？’《宝梁经》上说：‘比丘不修比丘的法，整个大千世界都找不到可以吐唾沫的地方。’《通慧录》上说：‘做僧人如果不具备十科的修养，侍奉佛也只是徒劳，即使花费一百年的时间也难以得到真正的成就。’由此看来，我滥竽充数地混在僧人行列中，已经对佛法有所贻害了，更何况是你呢？然而，出家为僧，如果不知道三乘十二分教（佛教的各种教义分类），不了解周公孔子的儒家伦理道德，不明白因果报应，不通达自己的本性，不知道耕种的艰难，不体念信徒布施的难得，只是白白地喝酒吃肉，破戒犯规，从事商业买卖，偷盗欺诈，赌博游戏，觊觎寺院的房产车辆，只为了供养自己一个人，真是可悲啊！有六尺高的身躯却没有智慧，佛称之为‘痴僧’；有三寸长的舌头却不能说法，佛称之为‘哑羊’；像僧人又不像僧人，像俗人又不像俗人，佛称之为‘鸟鼠僧’，也叫做‘秃居士’。《楞严经》上说：‘为什么有贼人，假借我的衣服，贩卖如来（指佛法），造作各种恶业，不是救世的船只，而是地狱的种子啊！’即使弥勒佛下世，也难以脱身，身体已经陷入铁围山中，遭受各种刑罚的痛苦，这不是一朝一夕的事情。像现在这样的人，或许有几百个，几千个，甚至上万个，只是徒有僧人的外表罢了，认真考察其中又有多少真修实证的人呢？这就是所谓的鸱鸟拥有了凤凰的羽毛却发出鸱鸟的叫声，普通的石头终究不是美玉，萧和艾即使长得很茂盛，也不是雪山上能够忍耐寒冷的草。国家允许百姓出家为僧，本来是为了祈求福祉，现在反而要向僧人征收丁钱，这向百姓表明僧人是不值得尊重的，使得我们这些僧人到了不足以被期待的地步啊！就像前些日子育王寺的琏、永安寺的嵩、龙井寺的净、灵芝寺的照，他们就像一只狐狸的腋下的白毛一样珍贵，其余成千上万的羊皮又有什么值得称道的呢？唉！佛海中的污泥浊水还没有 清理干净啊！'