English
English version: Han Yu said, 'The reason why I, Han Yu, do not assist Buddhism but instead reject it is because there is a reason for it.' As for Ouyang Xiu saying, 'The Buddhist Dharma has been a calamity for China for over a thousand years. Those in the world who are clear-headed and not deluded, and who have power, all want to remove it. It has been tried to be removed, but it gathers again on a large scale; attacking it breaks it temporarily, but it becomes more solid; extinguishing it does not eliminate it, but it becomes more intense, and thus it reaches a point where nothing can be done.' Both of these individuals wanted to strengthen the Confucian tradition. Although they rejected it and broke it, they actually inspired and promoted the doctrines of our Buddhist school. What harm is there in that? (Public Opinion) King Shu asked Zen Master Fohui Quan, 'Where does the Zen saying 'The World-Honored One picking up a flower' (Shakyamuni Buddha holding up a flower at the assembly on Mount Grdhrakuta, indicating mind-to-mind transmission) come from?' Zen Master Quan said, 'It is not recorded in the Tripitaka.' King Shu said, 'Recently, while at the Hanlin Academy, I happened to see the three-volume 'Great Brahma King's Doubt Resolution Sutra,' and therefore I read it. The sutra contains a very detailed account. The Brahma King arrived at the assembly on Mount Grdhrakuta, offered a golden Parala flower (a type of flower) to the Buddha, sacrificed himself as a seat, and requested the Buddha to preach the Dharma for sentient beings. The World-Honored One ascended the seat, held up a flower to show the assembly, and millions of humans and gods were all at a loss, only Kashyapa (one of the ten great disciples of Shakyamuni, known for his ascetic practices) smiled. The World-Honored One said, 'I have the Treasury of the True Dharma Eye (the true Dharma of the Tathagata, transmitted mind-to-mind, not established in words), the Wondrous Mind of Nirvana (the subtle nature of mind that is neither born nor dies), which I entrust to Mahakashyapa (Great Kashyapa).' Zen Master Quan praised his extensive knowledge. (Meixi Collection) Lady Ji Fazen, the Lady of the State of Qin, because she was widowed, abandoned her luxurious life, ate vegetarian food, wore worn-out clothes, and practiced conditioned dharmas (methods of practice to achieve a certain goal), and did not have a clear inclination towards Zen Buddhism. Therefore, Dahui of Jingshan (a famous Zen master of the Southern Song Dynasty (1127-1279)) sent Zen practitioner Qian to inquire after her son, Duke Wei Jungong, and kept Zen practitioner Qian to guide her mother with the doctrines of the patriarchs. One day, Fazen asked Zen practitioner Qian, 'How does the abbot of Jingshan usually teach people?' Zen practitioner Qian said, 'The abbot only teaches people to contemplate the 'dog has no Buddha-nature' (a Zen koan, using the negation of the dog's Buddha-nature to enlighten people about the understanding of Buddha-nature). One must not make rash judgments, and one must not speculate or conjecture. He only raises the question of whether the dog has Buddha-nature or not, and Zen Master Zhaozhou answers that it does not. He only teaches people to contemplate in this way.' Fazen then deeply believed and used the 'dog's word' to investigate day and night, and sitting until midnight, she suddenly had an insight, and composed several verses to present to Zen Master Dahui. Among them were a few lines that said, 'All day long I read the sutras, as if meeting an old acquaintance. Do not say that there are frequent obstacles, with each reading, it is new again.' (Sayings) Shenguang (a personal name) was from Cizhou and was a broad-minded person. He lived in the Yiluo area and was well-read. --------------------------------------------------------------------------------
Chinese
群书。善谈玄理。每叹曰。孔老之教。礼术风规。经论之诠。未尽妙理。近闻达磨大士住止少林。至人不遥。当造玄境。光乃往彼。晨夕参承。大士唯端坐面墙。莫闻师诲。光自惟曰。昔人求道敲骨取髓。舍身求偈。古尚若此。我又何人。其年十二月九日夜大雪。光立于庭中。迟明积雪过膝。师悯而问曰汝立雪中当求何事。光悲泪曰。惟愿慈悲开甘露门广度群品。师曰。诸佛无上妙道积劫勤求。难行能行难忍能忍。汝岂以小德小智轻心慢心欲觊真乘乎。光闻师诲。潜取利刀自断左臂置于师前。师知是法器乃曰。诸佛最初求道。为法忘躯。汝今断臂吾前。求亦可在。因与易名曰慧可。光曰诸佛法印可得闻乎。师曰诸佛法印匪从人得。光曰我心未安乞师安心。师曰将心来与汝安。光曰觅心了不可得。师曰与汝安心竟。光即契悟。(传灯) 永明寿禅师。先丹阳人。父王氏。因縻兵寇归吴越为先锋。遂居钱塘。师生有异才。及周。父母有诤。人谏不从。辄于高榻奋身于地。二亲惊惧抱泣而息诤。长为儒生。年三十四往龙𠕋寺出家受具。后苦行自砺。唯一食。朝供众僧夜习禅法。寻往台之天柱峰。九旬习定。有尺鷃巢于衣裓。暨谒韶国师。一见深器之。密授玄旨。仍谓师曰。汝与元师有缘。他日大兴佛事。初住明之资圣 现代汉语译本： （慧）光博览群书，善于谈论玄妙的道理。他常常感叹说：‘孔子、老子的教诲，礼仪法术的规范，以及经书理论的诠释，都未能完全阐述精妙的真理。’最近听说达磨（Bodhidharma，禅宗始祖）大师住在少林寺，得道之人离我不远，我应当去寻求玄妙的境界。于是，（慧）光前往少林寺，早晚侍奉达磨大师。达磨大师只是端坐面壁，没有听到任何教诲。 （慧）光自己想：‘过去的人为了求道，不惜敲骨取髓，舍弃身体来求取佛偈。古人尚且如此，我又算什么呢？’那年十二月九日夜里，下着大雪，（慧）光站在庭院中，直到天亮积雪已经没过膝盖。达磨大师怜悯地问道：‘你站在雪中，想要寻求什么？’（慧）光悲伤地流着泪说：‘只希望您慈悲，开启甘露之门，广度众生。’达磨大师说：‘诸佛无上的妙道，需要经过无数劫的勤奋修行才能求得，难行能行，难忍能忍。你难道想凭借小小的德行和小小的智慧，以轻慢之心来希求真正的佛法吗？’（慧）光听了达磨大师的教诲，偷偷地拿起锋利的刀，砍断了自己的左臂，放在达磨大师面前。达磨大师知道（慧）光是可造之材，于是说：‘诸佛最初求道，为了佛法忘记自身。你现在断臂于我面前，求法也是可以的。’因此给他改名为慧可（Huike，意为‘可以领悟智慧’）。（慧）光说：‘诸佛的法印可以听闻吗？’达磨大师说：‘诸佛的法印不是从别人那里得到的。’（慧）光说：‘我的心还不安宁，请大师为我安心。’达磨大师说：‘把你的心拿来，我为你安。’（慧）光说：‘寻找心，却了不可得。’达磨大师说：‘我已经为你安心了。’（慧）光当下就领悟了。（出自《传灯录》） 永明延寿（Yongming Yanshou）禅师，原是丹阳人，父亲姓王。因为被战乱所困，归顺吴越国，担任先锋，于是居住在钱塘。禅师出生时就具有非凡的才能。到了（周，951-960）朝，父母发生争吵，别人劝解也不听从，（延寿）就从高高的床榻上奋身跳到地上。父母惊恐害怕，抱在一起哭泣，争吵就停止了。长大后成为儒生。三十四岁时前往龙𠕋寺出家受戒。之后刻苦修行，每天只吃一顿饭，早上供养众僧，晚上学习禅法。不久前往台州的天柱峰，九十天习禅入定。有一只小燕子在（延寿）的衣袋里筑巢。等到拜见韶国师时，韶国师一见就非常器重他，秘密地传授玄妙的旨意，并且对（延寿）说：‘你与元师有缘，将来会大兴佛事。’（延寿）最初住在明州的资圣寺。
English
English version: (Hui) Guang was well-read and skilled in discussing profound principles. He often lamented, 'The teachings of Confucius and Laozi, the norms of rituals and techniques, and the interpretations of scriptures and theories have not fully elucidated the subtle truths.' Recently, I heard that Bodhidharma (达磨, the founder of Zen Buddhism) is residing in Shaolin Temple. The enlightened one is not far away, and I should seek the profound realm. Therefore, (Hui) Guang went to Shaolin Temple, serving Bodhidharma in the morning and evening. Bodhidharma only sat in meditation facing the wall, and no teachings were heard. (Hui) Guang thought to himself, 'In the past, people sought the Dao by breaking bones to extract marrow and sacrificing their bodies to seek verses. The ancients were like this, so what am I?' On the night of the ninth day of the twelfth month of that year, it snowed heavily. (Hui) Guang stood in the courtyard, and by dawn the accumulated snow had passed his knees. Bodhidharma asked with compassion, 'What are you seeking standing in the snow?' (Hui) Guang said with tears of sorrow, 'I only hope that you will be compassionate, open the gate of nectar, and widely deliver sentient beings.' Bodhidharma said, 'The supreme and wonderful Dao of all Buddhas requires diligent cultivation for countless kalpas (劫, eons), doing what is difficult to do and enduring what is difficult to endure. How can you, with small virtue and small wisdom, with a light and arrogant heart, desire to attain the true vehicle?' Upon hearing Bodhidharma's teachings, (Hui) Guang secretly took a sharp knife, cut off his left arm, and placed it before Bodhidharma. Bodhidharma knew that (Hui) Guang was a vessel of the Dharma and said, 'The Buddhas initially sought the Dao, forgetting themselves for the Dharma. Now you cut off your arm before me, and seeking the Dharma is also permissible.' Therefore, he changed his name to Huike (慧可, meaning 'capable of understanding wisdom'). (Hui) Guang said, 'Can the Dharma seal of all Buddhas be heard?' Bodhidharma said, 'The Dharma seal of all Buddhas is not obtained from others.' (Hui) Guang said, 'My heart is not at peace, please pacify my heart.' Bodhidharma said, 'Bring your heart to me, and I will pacify it for you.' (Hui) Guang said, 'Searching for the heart, it is nowhere to be found.' Bodhidharma said, 'I have already pacified your heart.' (Hui) Guang immediately attained enlightenment. (From the *Transmission of the Lamp*) Chan Master Yongming Yanshou (永明延寿) was originally from Danyang, and his father's surname was Wang. Because he was trapped by war, he submitted to the Wuyue Kingdom and served as a vanguard, thus residing in Qiantang. The Chan Master was born with extraordinary talents. During the Zhou (周, 951-960) dynasty, his parents had a quarrel, and others could not persuade them. (Yanshou) jumped from the high bed to the ground. His parents were frightened and embraced each other crying, and the quarrel stopped. He became a Confucian scholar when he grew up. At the age of thirty-four, he went to Long𠕋 Temple to become a monk and receive precepts. Afterwards, he practiced austerities diligently, eating only one meal a day, making offerings to the monks in the morning, and studying Chan meditation at night. Soon he went to Tianzhu Peak in Taizhou, practicing meditation and entering samadhi for ninety days. A small swallow built a nest in (Yanshou)'s pocket. When he visited National Teacher Shao, National Teacher Shao greatly valued him at first sight, secretly transmitting the profound meaning, and said to (Yanshou), 'You have a connection with Master Yuan, and you will greatly promote Buddhist affairs in the future.' (Yanshou) initially resided in Zisheng Temple in Mingzhou. --------------------------------------------------------------------------------
Chinese
。至建隆元年忠懿王请居灵隐新寺。为第一世。明年请居永明道场。众盈二千。皆头陁上行。愿为僧者。师即奏王与度牒剃染。因僧问如何是永明旨。师示偈曰。欲识永明旨。西湖一湖水。日出光明生。风来波浪起。又僧问。学人久在永明。为甚不会永明家风。师曰不会处会取。僧云不会处如何会。师曰。牛胎生象子。碧海起红尘。开宝七年谢事归华顶峰。颂曰。渴饮半掬水。饥餐一口松。胸中无一事。高卧白云峰。偶读华严至若诸菩萨不发大愿是菩萨魔事。遂撰大乘悲智愿文。代为群迷日发一遍。在国清修忏至中夜旋绕次。见普贤像前供养莲华忽然在手。从是一生散华供养。感观音大士以甘露灌口。获大辩才。着宗镜一百卷。寂音曰。切尝深观之。其出入驰骛于方等契经者六十本。参错通贯此方异域圣贤之论者三百家。领略天台贤首而深谈唯识。率折三宗之异义。而要归于一源。故其横生疑难则钓深赜远。剖发幽翳则挥扫偏邪。其文光明玲珑纵横放肆。所以开晓自心成佛之宗。而明告西来无传之的意也。禅师既寂。丛林多不知名。熙宁中圆照禅师始出之。普告大众曰。昔菩萨晦无师智自然智。而专用众智。命诸宗讲师自相攻难。独持心宗之权衡以准平其义。使之折中。精妙之至可以镜心。于是衲子争传诵之。元祐间 宝觉禅师年腊虽高。犹手不释卷。曰。吾恨见此书晚矣。平生所未见之文。功力所不及之义。备聚其中。因撮其要处为三卷。谓之冥枢会要。世盛传焉。后世无是二大老。丛林无所宗尚。旧学者日以慵墯。绝口不言。晚至者日以窒塞。游谈无根而已。何从知其书。讲味其义哉。脱有知之者。亦不以为意。不过以谓祖师教外别传不立文字之法。岂当复刺首文字中耶。彼独不思达磨已前。马鸣龙树亦祖师也。而造论则兼百本契经之义。泛观则借读龙宫之书。后达磨而兴者。观音大寂百丈黄檗亦祖师也。然皆三藏精微该练诸宗。今其语具在。可取而观之。何独达磨之言乎。圣世逾远。众生根劣。趣虑褊短。道学苟简。其所从事。欲安坐而成。譬如农夫墯于耕耘。垂涎仰食。为可笑也。师尝愿曰。普愿十方学士一切后贤。道富身贫。情疏智密。阐扬佛祖心宗。开凿人天眼目。(实录等) 人天宝鉴(终) No. 1612-C 古之人以修心为要。心之正。行毋越思。言斯鸣道。使夫后进其可师模。有何禅教律儒释道之异也。盖至公则天下共之。四明禅者秀公。笃志于此。履历丛林。玄机综览。随所闻见集成此书。辟人天眼目。因以宝监名焉。走大圆觉。求之刊行。非独发明先辈幽德潜光。将与同志力追 现代汉语译本： 宝觉禅师虽然年事已高，仍然手不释卷，说：‘我后悔见到这本书太晚了。平生所未见的文字，功力所不能达到的义理，都聚集在其中。’因此摘取其中的要点，写成三卷，称为《冥枢会要》。世间广为流传。后世没有这两位大德，丛林就没有可以宗奉的典范。旧的学者日益懒惰，闭口不谈。后来的人日益闭塞，空谈没有根基。又从哪里知道这本书，讲解品味其中的义理呢？即使有知道的人，也不放在心上，不过认为祖师教外别传，是不立文字的法门，怎么又在文字中下功夫呢？他们难道不思考达磨（Bodhidharma，禅宗始祖）以前，马鸣（Aśvaghoṣa，大乘佛教思想家）龙树（Nāgārjuna，中观学派创始人）也是祖师吗？而他们所造的论，兼具百本契经的义理，广泛阅读则借助于龙宫的藏书。达磨（Bodhidharma，禅宗始祖）之后兴起的，观音（Avalokiteśvara，菩萨名）大寂（Dàjì，禅师名）百丈（Bǎizhàng，禅师名）黄檗（Huángbò，禅师名）也是祖师。然而他们都精通三藏，通晓各宗。如今他们的言论都还在，可以拿来观看。为何唯独排斥达磨（Bodhidharma，禅宗始祖）的言论呢？圣世越来越远，众生根器低劣，见识短浅，求道学习也草率简单。他们所从事的，想要安坐不动就能成功，譬如农夫荒废耕耘，垂涎仰望食物，这是可笑的。禅师曾经发愿说：‘普遍希望十方学士，一切后来的贤人，道业丰富而自身清贫，情感疏淡而智慧周密，阐扬佛祖的心宗，开凿人天的眼目。’（实录等） 《人天宝鉴》（终） No. 1612-C 古人以修心为要。心正，行为就不会越出思虑，言语就能阐明真理。使后进之人可以效法。哪里有什么禅、教、律、儒、释、道的区别呢？达到至公的境界，天下人都会共同遵循。四明（Sìmíng，地名）的禅者秀公（Xiùgōng，人名），坚定志向于此，遍历丛林，对玄妙的机理全面了解，随所见所闻，集成此书，开启人天的眼目，因此用《宝鉴》来命名。走访大圆觉（Dàyuánjué，寺庙名），寻求刊行，不仅仅是为了发扬前辈高尚的品德和潜在的光芒，还将与志同道合的人一起努力追寻。