English
English version: And the relics left after his death, no one knows how many there were. Alas! It is not difficult to understand the Dharma, but it is difficult to practice according to the Dharma. Chan Master Wen of Dragon Lake was the prince of Emperor Xizong of Tang (873-888 AD). His eyebrows and demeanor were very much like those in paintings. Emperor Xizong loved him very much, but because he had no intention of governing the country, he tried every means to cultivate him, but in the end he could not make him change his mind. He only admired the noble spirit like frost and snow, and dreamed of seeing it. In the first year of Zhonghe (881 AD), the world was in great chaos, so he shaved his head and fled, and no one knew where he went. He went to visit Chan Master Zhu of Shishuang. After talking with him, Chan Master Zhu sighed and said: 'You were born into an imperial family by the power of your vows, and you escaped to follow me, truly like a lotus flower growing out of the fire.' At night, Chan Master Wen entered the meditation room and earnestly said: 'Are you willing to pass on the mind Dharma specially transmitted by the Patriarch to me?' Chan Master Zhu said: 'Do not slander the Patriarch.' Chan Master Wen said: 'The purpose of the world is so grand, can it be said casually?' Chan Master Zhu said: 'When Mount An nods, I will tell you.' Chan Master Wen bid farewell that day and left. When he arrived outside Shaowu City, he saw a mountain lush and beautiful, so he pushed aside the grass and went in. He saw an ascetic monk living in seclusion there. He gladly gave his residence to the ascetic monk and said: 'The superior should prosper the Dharma here.' Then he bowed and left, not knowing where he went. Chan Master Wen then lived there for more than ten years. One day, an old man came to visit him and said: 'I am not a human, but a dragon. Because I did not do my duty in raining, the heavens are going to punish me, but fortunately I can be freed by your power of the Tao.' So he transformed into a small snake and crawled along his sleeve. At night, strong winds and rain carried his seat, and the mountains shook, but Chan Master Wen sat still. After dawn, the rain cleared and the snake fell to the ground and left. Soon, the old man came to thank him and said: 'If it were not for the power of the great man, this place would have been polluted by blood. I have nothing to repay your great virtue, so I should dig a spring under the rock, so that it can be used to support you when there is a shortage of water here in the future.' The spring is now a lake, so it is named after it. (Temple Record Stele) Chan Master Zhangxi Ji traveled with Public Official Yuan of Fushan. He once built a thatched hut on the Buddha's Hand Rock of Mount Lu. Later, he went to Mount Siming and lived alone for more than ten years. Tigers and leopards were in front of him, but because of his concentration, he never showed any fear. He once said: 'No one can reach the narrow mountain road, only I am alone in the lonely clouds.' After that, monks and laymen heard of his demeanor and admired him. He lived on the mountain for more than forty years, and was so poor that he had no savings at all. He wore only one cloth robe in winter and summer, and only took the creation of the temple as his responsibility, managing and accumulating, and built a Chan forest. --------------------------------------------------------------------------------
Chinese
。凡众之宜有者大备之。独不营丈室而与众共处。盖师不以私室宴安为意也。有知事蕴躬。伺师远出。潜为建之。达观颖禅师时主雪窦。闻之叹曰。若非本色宗匠不能有其良辅。非良辅无以尊道。师之德尔。(仗锡达观碑) 辩才净法师。杭之於潜人。生而左肩肉起如袈裟绦。八十一日乃灭。父叹曰。是宿世沙门。无夺其愿。长当事佛。及师之终实八十有一。殆其算也。出家后凡见法坐叹曰吾愿登此说法度人。首谒慈云。日夜勤力学与行进。不数年齿其高第。慈云没复事明智韶。韶讲止观至方便五缘曰。净名所谓以一食施一切。供养诸佛及众贤圣。然后可食。师闻之悟曰。今日乃知色声香味本具第一义谛。由此遇物中无疑矣。时沈公叔才治杭。以谓观音道场讲忏为佛事。非禅那所居。乃命师以教易禅。师至吴越。人归之如佛出世。事之如养父母。金帛之施不求而至。居天竺一十四年。有利其富者迫而逐之。师欣然舍去不以为恨。天竺之众分散四去。事闻于朝。明年俾复其旧。师黾勉而还。如不得已。众复大集。清献赵公与师为世外友。见之而赞曰。师去天竺。山空鬼哭。天竺师归。道场光辉。复留二年。一日告众曰。吾祖智者圣人也。犹以急于化人害于己行。位本铁轮而证止五品。况吾凡夫也哉。谢去。老于南 现代汉语译本：凡是大众应该享有的东西都充分准备好。唯独不经营自己的住所，而是与大众共同居住。这是因为法师不把个人住所的安逸放在心上。有一位知事的僧人暗中观察到法师经常外出，就私下为他建造了一间住所。达观颖禅师当时主持雪窦寺，听到这件事后感叹说：‘如果不是具有本色的宗师，不可能有这样好的辅佐。没有好的辅佐，就无法尊崇道义。’这就是法师的德行啊！（仗锡达观碑） 辩才净法师，是杭州於潜县人。出生时左肩的肉隆起，像袈裟的绦带。八十一天后才消失。他的父亲感叹说：‘这一定是前世的沙门，不要夺走他的愿望。长大后应当侍奉佛。’等到法师去世时，实际年龄是八十一岁，大概是他的定数吧。出家后，凡是见到法座，就感叹说：‘我希望登上这个法座说法度人。’他首先拜谒慈云法师，日夜勤奋学习，在修行上精进。没过几年，就在同辈中名列前茅。慈云法师去世后，他又侍奉明智韶法师。韶法师讲解《止观》到‘方便五缘’时说：‘《维摩诘经》所说的用一餐饭布施给一切众生，供养诸佛以及众位贤圣，然后才可以食用。’法师听后领悟说：‘今天才知道色声香味本来就具备第一义谛。’从此以后，遇到任何事物都不会再有疑惑了。当时沈公叔才治理杭州，认为观音道场讲经忏悔是佛事，不是禅那修行者应该居住的地方。于是命令法师用教义来代替禅修。法师到达吴越地区，人们归附他就像佛陀出世一样，侍奉他就像赡养父母一样，金钱布帛的施舍不求自来。他在天竺寺住了十四年，有一个贪图他财富的人逼迫他离开。法师欣然舍弃，不以为恨。天竺寺的僧众分散到四处。这件事传到朝廷。第二年，朝廷下令恢复他原来的职位。法师勉强返回，好像不得已一样。僧众再次聚集起来。清献赵公与法师是世俗之外的朋友，见到他后赞叹说：‘法师离开天竺寺，山中空旷，鬼神哭泣。天竺寺师父归来，道场光辉灿烂。’又住了两年，有一天告诉大家说：‘我的祖师智者是圣人啊，尚且因为急于教化他人而妨碍了自己的修行，本来可以证得铁轮位的果位，却只证得了五品位。更何况我们这些凡夫呢？’于是告别离去，在南
English
English version: All that the public should have is fully prepared. The only thing he didn't manage was his own residence, but lived with the public. This is because the master does not take the ease of his private room to heart. There was a knowledgeable monk who secretly observed that the master often went out, so he secretly built a residence for him. Zen Master Daguan Ying, who was in charge of Xuedou Temple at that time, sighed after hearing about this: 'If it were not for a master of true color, he would not have such a good assistant. Without a good assistant, there is no way to respect the Tao.' This is the master's virtue! (Stele of Daguan with Staff) Dhyana Master Biancai Jing, was a native of Yuqian County, Hangzhou. When he was born, the flesh on his left shoulder bulged like a kasaya tassel. It disappeared after eighty-one days. His father sighed and said, 'This must be a Shramana from a previous life, do not take away his wish. When he grows up, he should serve the Buddha.' When the master passed away, he was actually eighty-one years old, probably his destiny. After becoming a monk, whenever he saw the Dharma seat, he sighed and said, 'I hope to ascend this Dharma seat to preach and save people.' He first visited Master Ciyun, worked hard day and night, and made diligent progress in practice. In a few years, he was among the best in his peers. After Master Ciyun passed away, he served Master Mingzhi Shao. When Master Shao explained 'Stopping and Observing' to 'Five Conditions of Expediency', he said: 'The Vimalakirti Sutra says that one meal should be given to all sentient beings, offering to all Buddhas and all sages, and then it can be eaten.' After hearing this, the master realized: 'Today I know that color, sound, fragrance, and taste originally possess the supreme meaning.' From then on, he would no longer have doubts when encountering anything. At that time, Shen Gong Shucai governed Hangzhou, and believed that chanting repentance in the Guanyin Dojo was a Buddhist affair, not a place where Chan practitioners should live. So he ordered the master to replace Chan practice with doctrine. When the master arrived in the Wu and Yue area, people returned to him as if the Buddha had appeared in the world, serving him as if they were supporting their parents, and the donations of money and silk came without asking. He lived in Tianzhu Temple for fourteen years, and a person who coveted his wealth forced him to leave. The master gladly gave up without resentment. The monks of Tianzhu Temple dispersed in all directions. This matter was reported to the court. The following year, the court ordered him to restore his original position. The master reluctantly returned, as if he had no choice. The monks gathered again. Qingxian Zhao Gong was a friend of the master outside the world, and praised him after seeing him: 'When the master left Tianzhu Temple, the mountains were empty and the ghosts cried. When the master of Tianzhu Temple returns, the dojo is radiant.' After staying for another two years, one day he told everyone: 'My ancestor, Master Zhiyi, is a sage, and he still hindered his own practice because he was eager to teach others. He could have attained the fruit of the Iron Wheel position, but he only attained the fifth rank position. How much more so are we ordinary people?' So he bid farewell and left, and grew old in the South --------------------------------------------------------------------------------
Chinese
山龙井之上。以茅竹自覆。闭门宴坐寂然终日。叶落根荣如冬枯木。风正波定如古涧水。故人以讷名之。师严于持律。讲说不择昼夜。尝曰。鬼神威德不具。畏人。昼说或不得至。此夜人静。庶几能听。尝焚指供佛。左三右二仅能以执。其徒有欲效者辄禁之曰。如我乃可。东坡一日谓曰。北山如师道行者有几。师曰僧人密行者多。非元净所能测之。(龙井杂碑) 芙蓉楷禅师示众曰。山僧行业无取。忝主山门。今欲略效古人为住持体例。共报佛恩。与诸人议定。更不下山。不赴斋。不发化主。唯将本院庄课一岁所得均作三百六十分。日取一分用之。更不随人增减。可以备饭则作饭。作饭不足则作粥。作粥不足则作米汤。新到相见茶汤而已。务要省缘。专一办道。虽然如是。更在诸人从长相度。山僧也强教尔不得。诸仁者还见古人偈么。山田脱粟饭。野菜淡黄齑。吃则从君吃。不吃任东西。(语录) 知者顗禅师示众。举古德住山。每令执爨者煮粥。一日爨者观火烧薪念念就尽。无常迁逝复速于是。即于灶前寂然入定。数日方起。往上坐所具陈所证。叙法转深。上坐曰。汝前所言皆我境界。今所说者非我所知。勿复言也。遂问。汝得宿命否。答曰薄知。又问何罪为贱何福致悟。答曰。往世曾住此山。因有客 现代汉语译本：在山龙井之上，用茅草和竹子覆盖（屋顶），关门静坐，整天寂静无声。树叶凋落而树根繁荣，如同冬天枯萎的树木；风平浪静，如同古老山涧中的水。故友因此用‘讷’来称呼他。元净法师严格遵守戒律，讲经说法不分昼夜。他曾说：‘鬼神的威德不完备，畏惧人。白天讲说或许不能传达到（他们那里）。今晚人静，或许能够听见。’他曾焚烧手指供奉佛，左手三根，右手两根，仅能以此来执持（事物）。他的弟子有想要效仿的，他总是禁止他们说：‘像我这样才可以。’苏东坡有一天对他说：‘北山像法师您这样修行的人有几位？’元净法师说：‘僧人秘密修行的人很多，不是元净所能测度的。’（龙井杂碑） 芙蓉楷禅师向大众开示说：‘山僧我修行没有什么可取的，有幸主持这座山门。现在想要稍微效仿古人作为住持的体例，共同报答佛恩。与各位商议决定，不再下山，不应赴斋请，不派人去募化。只将本寺庄园每年所得的收入平均分成三百六十分，每天取用一份。不再随着人数增减。可以用来做饭就做饭，做饭不够就做粥，做粥不够就做米汤。新来的人相见只用茶汤招待。务必要节省因缘，专心办道。’虽然这样，还要各位从长计议。山僧我也不能强迫你们。各位仁者还记得古人的偈语吗？‘山田的糙米饭，野菜淡黄色的腌菜。吃就由你吃，不吃也随你便。’（语录） 知者顗禅师向大众开示。举例说古德住在山中，总是让负责伙食的人煮粥。有一天，负责伙食的人看着火烧柴，念念不忘柴火将要烧尽，感叹无常迁逝如此迅速。于是，就在灶前寂然入定。几天后才起身，前往上座（指禅师）处，详细陈述自己所证悟的境界，叙述的佛法非常深刻。上座说：‘你之前所说的都是我的境界，现在所说的不是我所知道的，不要再说了。’于是问：‘你得到宿命通了吗？’回答说：‘略微知道一些。’又问：‘什么罪过最为卑贱，什么福报导致开悟？’回答说：‘往世我曾住在这座山中，因为有客人……’