English
English version: He asked: 'Are you going to put me in the horse's belly again?' Xiu replied: 'You use seductive words to disturb the hearts of people all over the world. It's not just the horse's belly, I'm afraid you will fall into Naraka (hell).' (Sayings) Master Yuan of Gushan, with extraordinary talent and profound learning, assisted the scriptures and treatises with countless writings. He lived in seclusion by the West Lake, not yielding to power, not being arrogant to the noble, and not befriending the worldly. At that time, Prince Wenmu came to Qiantang Prefecture, and all the monks welcomed him outside the city gate. Ciyun sent someone to invite Gushan to go with them. Master Yuan declined due to illness, and said with a smile to the messenger: 'Please convey my regards to Ciyun, there is a monk stationed in Qiantang.' Those who heard this sighed in admiration. Master Yuan often had spleen ailments, and he would lay out his writing materials on the bed, writing tirelessly while half-sitting and half-lying down. One day, he told the assembly: 'I am forty-nine years old, and I already know that I will not live in this world for long. If I die, do not choose a good place for a lavish burial to increase my sins. You should bury me in a pottery urn.' When he was about to die, he wrote his own eulogy, saying: 'I respectfully offer the offerings of the lake, mountains, clouds, and moon to the spirit of Zhongyongzi (Master Yuan of Gushan's self-appellation). You are originally the Yuan Chang (eternal and unchanging true nature) of the Dharma Realm (the essence of all phenomena in the universe), the wonderful nature of Bao Yuan (perfect wisdom), there are not even signs of movement or stillness, how can there be traces of going and coming? When the seven orifices are opened and chaos (the original undifferentiated state) dies, the six senses (eye, ear, nose, tongue, body, and mind) separate and the Jingming (spiritual brightness) dissipates, thus causing you to see your own mind as different from the external world, clinging to the two opposites of existence and death, restlessly unable to stop, dimly unable to illuminate. I once wanted to restore chaos to return to Jingming, so I falsely made illusory statements in the non-illusory (real) Dharma. Moreover, if the non-illusory does not exist, how can the illusory Dharma exist? You, Zhongyongzi, have also slightly understood the meaning of it. Since you have received illusory birth, you must receive illusory death. Therefore, I rely on an illusory body, have illusory illnesses, compose illusory words, have illusory disciples, hold illusory pens, and create illusory writings to pre-sacrifice your illusory Zhongyongzi. And I want to let countless people know that all dharmas are like illusions. In this way, the illusory Samadhi (illusion-like meditation) is in it. Alas! Samadhi is also an illusion. Please enjoy.' Then he sat in the lotus position and passed away. (Idle Living Compilation) Dongpo (Su Shi) said: 'When my late mother was pregnant, she dreamed of a monk coming to the door, thin and blind in one eye. When I was over ten years old, I often dreamed that I was a monk.' --------------------------------------------------------------------------------
Chinese
又子由与真净文寿圣聦二师在高安。夜间同叙见戒禅师之梦。则戒之后身无疑。坡与真净书曰。前生既是法契。愿痛加磨励使还旧观。坡往金山值佛印入室。印云者里无端明坐处。坡云借师四大作禅床。印云老僧有一问。若答得即与四大为禅床。若答不得请留下玉带。坡即解腰间玉带置案上云请师问。印云。老僧四大本空。五阴非有。端明向甚处坐。坡无语。印召侍者留下玉带永镇山门。印以衲裙酬之。坡赋二绝句云。病骨难堪玉带围。钝根仍落箭锋机。会当乞食歌婢院(裴相国衣衲裙乞食闺房中)。换得云山旧衲衣。又曰。此带阅人如传舍。流传到我亦悠哉。锦袍错落浑相称。乞与徉狂老万回(唐则天赐锦袍玉带与万回和尚出注坡诗)。 奘三藏法师年二十七往西域求法。自秦兰凉三州而行至瓜州出玉门关。关外有候望者居之。渐至沙河。恶鬼异类不可胜数。始念观音犹未远去。及诵心经发声皆散。至兢伽河畔遇群贼。贼相谓曰此沙门形貌端美。若以祭神得非吉也。令上坛欲挥刀。法师语曰。吾已知不免。愿待少时令我安心取灭。师乃想念慈氏愿得生彼。闻诸妙法成就通慧。还来下生先度此人。令修胜行。想念未毕。惊雷掣电飘风折木。贼大惧。谢罪而散。(本传) 相国裴休。河东人。守新安。日属 现代汉语译本 苏轼（坡）的友人子由与真净文寿圣聪二位禅师在高安，夜间一同谈论梦见见戒禅师的事情，都认为见戒禅师转世无疑。苏轼写信给真净说：‘前生既然是法侣，希望您严格督促他，使他恢复原来的面貌。’苏轼前往金山寺，正赶上佛印禅师入室。佛印说：‘这里没有端明（苏轼的官职）的座位。’苏轼说：‘借用禅师的四大（地、水、火、风）作为禅床。’佛印说：‘老僧有一个问题，如果答得上来，就将四大借给你作为禅床；如果答不上来，请留下玉带。’苏轼随即解下腰间的玉带放在案上，说：‘请禅师发问。’佛印说：‘老僧的四大本性是空，五阴（色、受、想、行、识）也是虚幻不实的，端明您向哪里坐呢？’苏轼无言以对。佛印召来侍者，留下玉带永远镇守山门，佛印则以一件衲裙作为酬谢。苏轼作了两首绝句：‘病弱的身体难以承受玉带的束缚，迟钝的根器仍然容易被箭锋所伤。我应当去向歌妓乞讨食物（裴相国穿着衲裙在闺房中乞讨食物的典故），换回云山中的旧衲衣。’又说：‘这条玉带阅人无数，就像驿站一样，流传到我这里也算是悠闲自在。华丽的锦袍错落有致，非常相称，不如送给佯狂的老万回和尚（唐朝武则天赐予万回和尚锦袍玉带的典故，苏轼在此自比）。’ 唐朝玄奘三藏法师二十七岁时前往西域求取佛法，从秦州、兰州、凉州三州出发，到达瓜州，出玉门关。关外有负责瞭望的人居住。逐渐进入沙漠，各种恶鬼异类多得数不清。玄奘开始念诵观音菩萨的名号，但效果不明显。后来诵念《心经》，一发声，妖魔鬼怪都散开了。在恒河（兢伽河）边遇到一群强盗，强盗们互相说：‘这个沙门形貌端正美好，如果用来祭祀神灵，岂不是很好？’于是命令玄奘上祭坛，准备挥刀。玄奘法师说：‘我知道自己难免一死，希望稍等片刻，让我安心入灭。’于是玄奘想念弥勒菩萨（慈氏），希望能够往生到兜率天，听闻各种妙法，成就通达的智慧，将来下生时，先度化这些人，让他们修行殊胜的善行。还没想完，突然雷声轰鸣，闪电交加，狂风吹倒树木。强盗们非常害怕，谢罪后散去。（出自《玄奘本传》） 唐朝相国裴休，是河东人，担任新安的县令。一天...
English
English version Su Shi's (Po's) friend Ziyou and the two Chan masters, Zhenjing Wenshou and Shengcong, were in Gao'an. One night, they discussed their dreams of seeing Chan Master Jianjie, and they all believed that Jianjie had been reincarnated. Su Shi wrote to Zhenjing, saying, 'Since we were Dharma companions in a previous life, I hope you will strictly supervise him and help him restore his original appearance.' Su Shi went to Jinshan Temple and happened to be there when Chan Master Foyin was entering his room. Foyin said, 'There is no seat for Duanming (Su Shi's official title) here.' Su Shi said, 'I will borrow the four elements (earth, water, fire, and wind) of the master as a meditation bed.' Foyin said, 'This old monk has a question. If you can answer it, I will lend you the four elements as a meditation bed; if you cannot answer it, please leave your jade belt.' Su Shi then took off the jade belt from his waist and placed it on the table, saying, 'Please ask, Master.' Foyin said, 'The old monk's four elements are inherently empty, and the five aggregates (form, feeling, perception, volition, and consciousness) are also illusory. Where will Duanming sit?' Su Shi was speechless. Foyin summoned a servant to leave the jade belt to guard the mountain gate forever, and Foyin gave him a kasaya (patched robe) as a reward. Su Shi composed two quatrains: 'My weak body can hardly bear the restraint of the jade belt, and my dull roots are still easily wounded by the sharp edge. I should beg for food from the singing girls (an allusion to Prime Minister Pei begging for food in a lady's chamber wearing a kasaya), and exchange it for the old kasaya of the cloud mountains.' He also said, 'This belt has seen countless people, like a post station, and it is leisurely to pass it on to me. The gorgeous brocade robe is mismatched and very suitable, so I might as well give it to the mad old monk Wanhui (an allusion to Emperor Zetian of the Tang Dynasty giving Wanhui a brocade robe and jade belt, Su Shi compares himself to Wanhui here).' In the Tang Dynasty (618-907), Dharma Master Xuanzang of the Tang Dynasty, at the age of twenty-seven, went to the Western Regions to seek the Dharma. He departed from the three prefectures of Qin, Lan, and Liang, and arrived at Guazhou, exiting the Yumen Pass. Outside the pass, there were people living there who were responsible for watching. Gradually entering the desert, there were countless kinds of evil ghosts and strange creatures. Xuanzang began to recite the name of Avalokitesvara Bodhisattva, but the effect was not obvious. Later, he recited the Heart Sutra, and as soon as he spoke, the demons and monsters scattered. On the banks of the Ganges River (Jingjia River), he encountered a group of robbers, who said to each other, 'This shramana (monk) has a handsome appearance. Wouldn't it be good to use him to sacrifice to the gods?' So they ordered Xuanzang to go to the altar, preparing to wield the knife. Dharma Master Xuanzang said, 'I know that I cannot avoid death. I hope you will wait a moment and let me enter Nirvana peacefully.' So Xuanzang thought of Maitreya Bodhisattva (Cishi), hoping to be reborn in the Tushita Heaven, to hear all kinds of wonderful Dharma, to achieve thorough wisdom, and to first liberate these people when he descends in the future, so that they can cultivate supreme good deeds. Before he finished thinking, there was a sudden thunder, lightning, and a strong wind that knocked down trees. The robbers were very frightened, apologized, and dispersed. (From the Biography of Xuanzang) Pei Xiu, the Prime Minister of the Tang Dynasty (618-907), was from Hedong and served as the magistrate of Xin'an. One day... --------------------------------------------------------------------------------
Chinese
运禅师。初于黄檗山舍众入大安精舍。混迹劳侣。公入寺因观壁画乃问主事是何图相。答曰高僧真仪。公曰。真仪可观。高僧何在。主事无对。公曰此间有禅人否。答曰。近有一僧投寺执役。颇似禅者。公命至。睹之欣然。曰。休适有一问。诸德吝词。今请上人代酬一语。运曰请相公问。遂举前问。运朗声曰裴休。公应诺。运曰在甚么处。公当下知旨。如获髻珠。公曰。吾师真善知识。示人克的若是。何汩没于此邪。自是申弟子礼。复请住黄檗。公既通彻祖心。复博综教相。诸方禅学咸谓裴相不浪出黄檗之门。(传灯) 刘遗民。名程之。彭城人。汉楚元王之后。祖考为晋显官。事母以孝闻。丞相桓玄太尉谢安嘉其贤。欲荐于朝。公辞之。谒庐山远公。厥后雷次宗周续之同来栖远。远曰诸公之来盍为净土之游乎。遂命公作誓辞以识盛事。社贤百余人。十八人为最。公又㧞乎其萃者。公凡念佛时。见弥陀佛身紫金色以临其室。公愧幸悲泣曰。安得如来为我手摩其头。衣覆其体乎。俄而佛为摩顶且引袈裟以覆之。他日又见身入七宝大池。其池莲华青白相间。其水澄澈无有畔岸。中有一人指池水曰。八功德水汝可饮之。公饮水甘美。及寤犹觉异香发于毛孔。公曰。此吾净土之缘至矣。谁为六和之众与我证邪。少顷缁徒 现代汉语译本： 裴休禅师。最初在黄檗山舍弃大众，进入大安精舍。混迹于劳作的僧侣之中。裴休入寺，看到墙壁上的画像，便问主管这是什么图相。主管回答说：‘是高僧的真容仪态。’裴休说：‘真容仪态可以观赏，高僧在哪里呢？’主管无言以对。裴休说：‘这里有禅人吗？’主管回答说：‘最近有一个僧人投寺做杂役，颇像个禅者。’裴休命人把他叫来，见到后非常高兴，说：‘裴休有一问，各位德高望重的人都吝于回答，现在请上人代为酬答一句。’僧人说：‘请相公发问。’于是裴休举出之前的问题。僧人洪亮地回答说：‘裴休。’裴休应诺。僧人说：‘在什么地方？’裴休当下领悟了禅意，如同得到了髻珠。裴休说：‘我的老师真是善知识，指示人如此透彻。怎么会埋没在这里呢？’从此以弟子之礼对待他，又请他住持黄檗山。裴休既通彻了祖师禅心，又广泛地精通佛教经论，各地的禅学之人都说裴相没有白出黄檗山之门。 刘遗民，名程之，彭城人，是汉朝楚元王的后代。他的祖父和父亲都是晋朝的显贵官员，他以孝顺母亲而闻名。丞相桓玄、太尉谢安赞赏他的贤能，想向朝廷推荐他，刘遗民推辞了。他去拜访庐山的慧远法师。后来，雷次宗、周续之也一同来跟随慧远。慧远说：‘各位的到来，何不一起游心于净土呢？’于是命刘遗民作誓词，以记录这件盛事。莲社贤士一百多人，其中十八人为最杰出者，而刘遗民又是这些人中的佼佼者。刘遗民每次念佛时，都见到阿弥陀佛（Amitabha）身紫金色，降临在他的房间里。刘遗民既惭愧又庆幸，悲泣着说：‘怎么才能让如来为我摩顶，用袈裟覆盖我的身体呢？’不久，佛就为他摩顶，并且用袈裟覆盖了他。有一天，他又见到自己身入七宝大池，池中的莲花青白相间，池水清澈见底，没有边岸。其中有一个人指着池水说：‘这是八功德水，你可以饮用它。’刘遗民饮用池水，感到甘美无比，等到醒来，仍然觉得奇异的香气从毛孔中散发出来。刘遗民说：‘这是我与净土的因缘到了。谁能作为六和之众，为我作证呢？’不久，僧人