English
English version: Nan Wenyi refused him, saying, 'No one knows a son better than his father, and no one knows a father better than his son. Someone as lazy and self-indulgent as you is not fit to be a monk. Is becoming a monk a trivial matter? It is not for seeking comfort, not for seeking warmth and sustenance, not for seeking petty fame and gain, but for resolving the cycle of birth and death, for saving all sentient beings, for cutting off afflictions, escaping the sea of the three realms, and continuing the Buddha's wisdom and life! Now that we are far removed from the time of the sages, and the Buddha's teachings have greatly declined, how dare you act recklessly?' The *Bao Liang Sutra* says, 'If a *bhikshu* (monk) does not practice the *bhikshu's* dharma (teachings), there will be no place in the entire *Mahākosmos* (great universe) to spit.' The *Tong Hui Lu* says, 'If one becomes a monk without possessing the ten qualities, serving the Buddha is in vain, even if one spends a hundred years, it is difficult to achieve true accomplishment.' From this perspective, I, who am merely filling the ranks of monks, have already harmed the Buddha's teachings, let alone you? However, if one becomes a monk without knowing the Three Vehicles and the Twelve Divisions of the Teachings (various classifications of Buddhist doctrines), without understanding the Confucian ethics and morality of the Duke of Zhou and Confucius, without understanding the law of cause and effect, without understanding one's own nature, without knowing the hardship of farming, without appreciating the difficulty of believers' offerings, but only drinking wine and eating meat in vain, breaking precepts and violating rules, engaging in commercial transactions, stealing and cheating, gambling and games, coveting the monastery's property and vehicles, only to support oneself, it is truly lamentable! Having a six-foot body but no wisdom, the Buddha calls them 'foolish monks'; having a three-inch tongue but unable to preach the Dharma, the Buddha calls them 'mute sheep'; resembling monks but not monks, resembling laypeople but not laypeople, the Buddha calls them 'bird-rat monks', also known as 'bald laymen'. The *Shurangama Sutra* says, 'Why are there thieves, borrowing my robes, peddling the *Tathagata* (Buddha), creating all kinds of evil karma, not a boat for saving the world, but seeds of hell!' Even if *Maitreya* (future Buddha) descends, it will be difficult to escape, the body is already trapped in the Iron Mountain, suffering the pain of various punishments, this is not a matter of a day or two. Like the people of today, perhaps there are hundreds, thousands, or even tens of thousands, merely having the appearance of monks, but how many truly cultivate and realize the truth? This is what is called a kite possessing the feathers of a phoenix but making the sound of a kite, an ordinary stone is ultimately not jade, *Xiao* and *Ai* (types of grass) even if they grow luxuriantly, are not the cold-enduring grass of the *Himalayas*. The state allows people to become monks, originally to pray for blessings, but now it levies taxes on monks, which shows the people that monks are not worthy of respect, making us monks reach the point of being unworthy of expectation! Just like Lian of Yuwang Temple, Song of Yong'an Temple, Jing of Longjing Temple, and Zhao of Lingzhi Temple in the past, they are as precious as the white hair under the armpit of a fox, what is worth mentioning about the other thousands of sheepskins? Alas! The mud and impurities in the sea of Buddha have not been cleaned up!' --------------------------------------------------------------------------------
Chinese
今日之甚也。可与智者道。难与俗人言。 梵法主。嘉禾人。弃家谒神悟法师。梵解行兼备为法檀度。晚住北禅。尝乞食于市。或告止之。梵曰。先佛遗规末世当行。非𧩫事也。梵持身御众悉有律度。故其法席典刑冠于西浙。尝训其徒曰。十二时中四威仪内皆有受用法门。若不研心体究如说而行。举动皆成魔业。且展钵时旷野鬼神尝受饥虚。闻比丘击钵声益增饥火其苦愈重。故佛有诫。须令身心寂静然后受食施之。故清规有弃钵水祝。祝曰唵摩休罗细娑诃。百丈单传心印者犹徇细行。况吾祖兼善毗尼之教者乎。汝澡浴时尤不可忽。昔有比丘因浴戏笑不修正念。后感沸汤相泼之报。故先圣令系心观察。常发愿语。我今澡浴身体。当愿众生身心无垢。内外光洁。举此二条余事皆尔。汝等日用得不竞竞业业。退步省思善用心矣。(通行录) 慈云式法师云。予与四明法智为友四十余年。及终不得一哭于寝门之下。嗟叹之不足乃咏歌之。句云。天上无双月。人间只一僧。览者无谓吾厚于所知。薄于所不知。但见其解行有卓卓出人之异。寄极言以畅所怀。异者何也。一家教部。毗陵师所未记者悉记之。四三昧。人所难行者悉行之。虽寒暑相代。胁不至席六十有九而终。其疾且顿而行道讲训无所间然。门徒请宴不从。 现代汉语译本： 今天所说的道理非常深刻，可以和有智慧的人交流，难以和普通人谈论。 梵法主（梵：指僧侣，法主：指主持佛法的人），是嘉禾（今浙江嘉兴）人。他舍弃家庭，拜访神悟法师。梵法主精通佛法，修行完备，是佛法的檀越（檀越：指施主）。晚年住在北禅寺。他曾经在市场上乞食，有人劝他停止。梵法主说：‘这是先佛遗留下来的规矩，末世时代应当实行，不是小事啊。’梵法主在自身修养和管理僧众方面，都严格遵守戒律，因此他的法席典范在西浙一带堪称第一。他曾经教导他的弟子说：‘十二时辰中，四威仪（四威仪：指行、住、坐、卧）之内，都有可以受用的法门。如果不用心研究体会，只是照着说去做，那么一举一动都会变成魔业。’而且，展开钵时，旷野中的鬼神常常遭受饥饿的痛苦，听到比丘敲钵的声音，更加增添了他们的饥火，他们的痛苦更加严重。所以佛有告诫，必须让身心寂静，然后才能接受食物并施舍给他们。因此，清规中有倒掉钵中水时的祝愿语，祝愿语是‘唵摩休罗细娑诃’。百丈禅师（百丈怀海，749-814）只传授心印的人，尚且遵循这些细微的行为，更何况我们祖师兼善毗尼（毗尼：指戒律）的教诲呢？你们洗澡的时候尤其不能疏忽。过去有比丘因为洗澡时嬉笑，不修正念，后来感得沸汤相泼的报应。所以先圣命令要系心观察，常常发愿说：‘我现在洗澡身体，应当愿众生身心没有污垢，内外光洁。’举这两个例子，其余的事情都是这样。你们每天用功，难道不应该兢兢业业，退一步反省思考，好好用心吗？’（通行录） 慈云式法师说：‘我和四明法智（四明法智：指知礼，960-1028）是朋友四十多年，到他去世时，我都没能在他的寝室门下哭一场。’感叹不足，于是用歌咏来表达。歌中写道：‘天上没有第二个月亮，人间只有这一个僧人。’看到这歌的人，不要认为我厚待我所了解的人，而轻视我不了解的人。只是因为看到他的解行有卓著超群之处，所以用极端的言语来表达我的怀念。他的超群之处是什么呢？一家教部的典籍，毗陵师（毗陵师：指僧侣）没有记载的，他都详细地记载了。四种三昧（四三昧：指常坐三昧、常行三昧、半行半坐三昧、随自意三昧），别人难以修行的，他都修行了。即使寒暑交替，他的胁部也不挨着席子，六十九岁而去世。他生病时，病情突然发作，但他讲经说法没有停止。门徒请他参加宴会，他也不答应。
English
English version: What is said today is very profound, and can be discussed with the wise, but is difficult to talk about with ordinary people. Master Fan (Fan: refers to a monk, Master: refers to the one who presides over the Dharma) was a native of Jiahe (now Jiaxing, Zhejiang). He abandoned his family and visited Dharma Master Shenwu. Master Fan was proficient in the Dharma and complete in practice, and was a supporter of the Dharma. In his later years, he lived in the North Chan Temple. He once begged for food in the market, and someone advised him to stop. Master Fan said, 'This is a rule left by the former Buddhas, and it should be practiced in the last days, it is not a trivial matter.' Master Fan strictly observed the precepts in his self-cultivation and management of the Sangha, so his Dharma seat was the best in western Zhejiang. He once taught his disciples, 'In the twelve hours, within the four dignities (four dignities: refers to walking, standing, sitting, and lying down), there are Dharma methods that can be used. If you do not study and understand with your heart, but just do as you are told, then every move will become a demonic act.' Moreover, when unfolding the bowl, the ghosts and gods in the wilderness often suffer from hunger, and hearing the sound of the Bhikkhu knocking on the bowl, it increases their hunger and their suffering becomes more severe. Therefore, the Buddha has warned that the body and mind must be quiet before accepting food and giving it away. Therefore, there is a vow when pouring out the water in the bowl in the Qing regulations, the vow is 'Om Mahura Xi Suoha'. Baizhang Zen Master (Baizhang Huaihai, 749-814), who only taught the mind seal, still followed these subtle behaviors, let alone our ancestor who was also good at the teachings of Vinaya (Vinaya: refers to precepts)? You must not neglect when you take a bath. In the past, there was a Bhikkhu who joked while taking a bath and did not correct his thoughts, and later felt the retribution of being splashed with boiling water. Therefore, the former sages ordered to observe with the heart and often make vows, saying, 'I am now bathing my body, and I should wish all beings to have no dirt in their body and mind, and to be clean inside and out.' To give these two examples, all other things are like this. Shouldn't you work hard every day, step back and reflect, and use your heart well?' (Tongxinglu) Dharma Master Ciyun Shi said, 'I have been friends with Siming Fazhi (Siming Fazhi: refers to Zhili, 960-1028) for more than 40 years, and when he died, I was not able to cry under the door of his bedroom.' Feeling insufficient, he used singing to express it. The song says, 'There is no second moon in the sky, there is only this one monk in the world.' Those who see this song should not think that I treat those I know well and despise those I do not know. It is only because I see that his understanding and practice are outstanding and extraordinary, so I use extreme words to express my remembrance. What is his excellence? He recorded in detail the classics of a family's teachings, which the Piling Master (Piling Master: refers to a monk) did not record. He practiced the four Samadhis (four Samadhis: refers to the constant sitting Samadhi, the constant walking Samadhi, the half-walking and half-sitting Samadhi, and the Samadhi according to one's own will), which are difficult for others to practice. Even if the cold and heat alternate, his ribs do not touch the mat, and he died at the age of sixty-nine. When he was ill, his condition suddenly broke out, but he did not stop preaching. His disciples invited him to a banquet, but he refused. --------------------------------------------------------------------------------
Chinese
及死舍利莫知其几。噫。非知之艰。行之为艰也。 龙湖闻禅师。唐僖宗太子。眉目风骨清真如𦘕。僖宗钟爱之。然以其无经世意。百计陶写终不回。唯慕霜华之风。梦寐想见。中和元年天下大乱。遂断发逸游。人无知者。造石霜诸禅师。诸与语叹曰。汝乘愿力生帝王家。脱身从我。真火中芙蕖。至夜闻入室恳曰。祖师别传事肯以相付乎。诸曰勿谤祖师。闻曰天下宗旨盛大岂妄为之邪。诸曰待按山点头即向汝道。闻即日辞去。至邵武城外。见山郁然深秀。遂拨草而进。见一苦行隐其中。欣然让其庐曰。上人当兴此。长揖而去不知所之。闻遂憩止十余年。一日有老人谒曰。我非人。龙也。以行雨不职。上天有罚。赖道力可脱。于是化为小蛇缘入袖中。至夜风雷挟坐榻。山岳震摇而闻危坐自若。平明开霁蛇堕地而去。顷有老人谢曰。非大士之力为血腥秽此山矣。念无以报厚德。当穴岩下为泉。他日众多乏水。今所以延师也。泉今为湖。因以名焉。(寺记碑) 仗锡己禅师与浮山远公游。尝卓庵庐山佛手岩。后至四明山。心独居十余载。虎豹在前。以定力故曾无惧色。尝曰。羊肠鸟道无人到。寂寞云中一个人。尔后道俗闻风而慕。住山四十余年。翛然无毫发之储。冬夏一布衲。唯以创业为任。经营积累作成禅林 现代汉语译本： 以及圆寂后留下的舍利，没有人知道有多少。唉！了解佛法并不难，难的是按照佛法去修行啊。 龙湖闻禅师，是唐僖宗（公元873-888年）的太子。他的眉目和风度都非常像画中人。僖宗非常喜爱他，但是因为他没有治理天下的意愿，想尽办法培养他，最终也不能使他回心转意。他只仰慕霜华般高洁的风骨，梦中都想见到。中和元年（公元881年），天下大乱，于是他剃发逃离，没有人知道他的去向。他去拜访石霜诸禅师，诸禅师与他交谈后感叹说：‘你乘着愿力出生在帝王之家，脱身跟随我，真像火中生出的芙蕖一样。’到了晚上，闻禅师进入禅房恳切地说：‘祖师别传的心法肯传授给我吗？’诸禅师说：‘不要诽谤祖师。’闻禅师说：‘天下的宗旨如此盛大，难道是随便说说吗？’诸禅师说：‘等按山点头，我就告诉你。’闻禅师当天就告辞离去，到了邵武城外，看到一座山郁郁葱葱，非常秀美，于是拨开草丛进去，看到一位苦行僧隐居其中，他欣然将自己的住所让给苦行僧，说：‘上人应当在这里兴盛佛法。’然后长揖而去，不知去了哪里。闻禅师于是就在那里住了十多年。一天，有一位老人来拜访他说：‘我不是人，是龙。因为行雨不尽职，上天要惩罚我，幸亏有您的道力可以解脱。’于是化为一条小蛇，沿着他的衣袖爬进去。到了晚上，狂风暴雨挟带着他的坐榻，山岳震动摇晃，但是闻禅师危坐不动。天亮后雨过天晴，蛇掉在地上离去。不久，老人来感谢他说：‘如果不是大士的力量，这里就要被血腥污染了。我没有什么可以报答您的厚德，应当在岩石下开凿泉水，以后这里缺水的时候，就可以用来供养您了。’泉水现在成了湖，因此用它来命名。（寺记碑） 仗锡己禅师与浮山远公一同游历。曾经在庐山的佛手岩搭建茅庵居住。后来到了四明山，独自居住十余年。虎豹在眼前，因为有定力的缘故，从来没有害怕的神色。曾经说过：‘羊肠鸟道没有人能到达，只有我独自一人在寂寞的云中。’此后，僧人和俗人都听闻他的风范而仰慕他。在山上住了四十多年，清贫得没有一点积蓄。冬夏都只穿一件布衲，只以开创寺院为己任，经营积累，建成了禅林。