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English version: The sutras and treatises also say, 'Studying external books is like cutting mud with a knife, only damaging the blade; like looking at the sun, only damaging the eyes.' People today are still afraid of not learning deeply enough, aren't they worried about not hurting themselves deeply enough? Dharma Master Hengchao Hengchao, whose surname was Feng, was from Fanyang. His grandfather and father did not serve as officials, and his family cultivated Confucianism for generations, but their family property was very wealthy. Hengchao was born intelligent and did not play games as a child. At the age of fifteen, he was proficient in the Six Classics, especially good at writing 'Li Sao'. His writing was novel and unique, and widely circulated. One day, he accidentally read the Buddhist scriptures and suddenly awakened, so he sighed: 'The wealth and glory of life are like illusory bubbles. Only the true Dharma can lead people to the path of liberation.' So, he went to Zhubi Temple to become a monk, studying the sutras, vinaya, and treatises of both Mahayana and Hinayana. He lectured on various sutras and treatises for more than twenty years, lecturing on each sutra and treatise more than thirty times. His integrity was noble, and monks and laypeople alike were in awe of him. At that time, the prefect Li Jun, who had always respected his noble character, wanted to write to the court to bestow a purple robe on him. Hengchao was very surprised when he heard this, so he picked up his pen and wrote a poem saying: 'Growing old wearing a coarse cloth robe, unable to attain the Way even riding a wooden cup. I vow to preach the sutras and treatises until I die, not living for fame and fortune. I hate the trees blocking the mountain scenery, I love the window facing the bright moon. In the future, I will be like Fan Li, riding a small boat freely on the Five Lakes.' Prefect Li sent people to persuade him again, but Hengchao firmly refused to change his mind. Prime Minister Ying Wang Feng Dao, heard his name and knew that he was a clansman from his hometown, first wrote to him, expressing his intention to take refuge in the Dharma. Hengchao said: 'This poor monk is a leisurely person, having long abandoned his parents, determined to cultivate, originally hoping that Maitreya Buddha would know my name, but unexpectedly it has spread to the ears of the prime minister. What good is this to me?' His disciples persuaded him, and he had no choice but to reply, detailing that a person who has left home, how can he be concerned with false fame and meager profit? In the second year of Qianyou (949), on the third day of the second month of spring, he fell slightly ill for a few days, and then passed away in his temple. The people in the temple all heard heavenly music resounding through the sky, which was clear evidence that he had ascended to Tushita Heaven. He lived to be seventy-three years old, and had been a monk for thirty-five years. After cremation, more than two hundred relics were collected, distributed to the people, and fifty were placed in a box to build a pagoda in the temple. (Those who pursue fame and fortune, should read this biography and... -------------------------------------------------------------------------------- 退思之。及时知省)。 循州山神
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唐。宣律师问天神曰。南海循州北山兴宁县界灵龛寺。多有灵迹。何也。答曰。此乃文殊圣者弟子。为此山神多造恶业。文殊愍之。便来教化。遂识宿命。请为留迹。我常礼事。得离诸恶。文殊为现。今者是也。于贞观三年。山神命终。生兜率天(见付属仪。按经云善男子善女人。犯诸禁戒。造众恶业闻是菩萨大悲名字。五体投地。诚心忏悔。是诸恶业。速得清净是也)。 继伦法师 伦。姓曹氏。晋阳人也。弱齿出家。慧察过人。登戒之后。至年二十一。学通法华经。义理幽赜。唯识因明二论。一览能讲。由是著述其钞。又撰法华钞三卷。以伪汉己巳岁。冬十月示疾心祈口述。愿生兜率内院。终后顶热半日方冷。则开宝二年也。享年五十一。茶毗毕。淘获舍利。远近取供养焉。 从谏禅师 谏。姓张氏。本南阳人。越壮室之年。忽深信佛理。遂舍妻拏。求僧披剃焉。甫登戒地。坚护心珠。因悟禅那。顿了玄理。禅客鳞集。如孝子之事父母焉。其子。一日自广陵来觐。遇谏于院门。威貌严庄。不复可识。乃问曰。从谏大德所居。谏指之。东南可寻。其子既去。遂阖门不出。其割裂爱网。又若此也。咸通七年丙戌岁。夏五月。忽出诣檀越辞别曰 现代汉语译本 退思之。（及时知道反省）。 循州山神 唐朝(公元618年-907年)。宣律师问天神说：‘南海循州北山兴宁县界灵龛寺，多有灵验事迹，是什么原因呢？’天神回答说：‘这是文殊菩萨（Manjusri，智慧的象征）的弟子，因为是山神时造了很多恶业，文殊菩萨怜悯他，便来教化他，于是他知道了自己的宿命，请求文殊菩萨为他留下痕迹，我常常礼敬他，得以远离各种恶行，文殊菩萨因此显现。’在贞观三年(公元629年)，山神命终，往生到兜率天（Tusita Heaven，弥勒菩萨的净土）。（见《付属仪》。按经文说：善男子善女人，犯了各种禁戒，造作各种恶业，听到这位菩萨大悲的名字，五体投地，诚心忏悔，这些恶业，迅速得以清净）。 继伦法师 伦法师，姓曹，是晋阳人。年幼出家，智慧超群。受戒之后，到二十一岁时，精通《法华经》（Lotus Sutra），对其中的义理理解深刻。对于《唯识论》（Yogacara）和《因明论》（Hetu-vidya），看一遍就能讲解。因此他撰写了相关的注释，又撰写了《法华钞》三卷。在伪汉己巳年（具体年份待考），冬季十月示现疾病，心中祈愿口中念诵，愿往生兜率内院。圆寂后头顶发热半天才冷却，那是开宝二年(公元969年)。享年五十一岁。火化完毕，淘洗出舍利（Sarira，佛教圣物），远近的人都来取走供养。 从谏禅师 谏禅师，姓张，原本是南阳人。超过壮年之后，忽然深信佛理，于是舍弃妻子儿女，请求出家为僧。刚一受戒，就坚定守护自己的心珠，因此领悟禅那（Dhyana，禅定），顿悟玄妙的道理。禅客像鱼鳞一样聚集在他身边，如同孝子侍奉父母一样。他的儿子，有一天从广陵来拜见他，在寺院门口遇到从谏禅师，禅师威严庄重，已经无法辨认。于是问道：‘从谏大德住在哪里？’从谏禅师指着东南方向说：‘可以去那里寻找。’他的儿子离开后，从谏禅师就关上门不再出来。他割舍爱欲之网，又是这样决绝。在咸通七年(公元866年)丙戌年，夏季五月，忽然出来向施主们告别说：
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English version Reflect upon it. (Timely know to introspect). Mountain God of Xun Prefecture During the Tang Dynasty (618-907 AD), Lawyer Xuan asked the heavenly deity, 'The Lingkan Temple on the northern mountain of Xun Prefecture, Xingning County, in the South Sea region, has many miraculous events. What is the reason for this?' The deity replied, 'This is a disciple of Manjusri (symbol of wisdom). Because he was a mountain god, he created much evil karma. Manjusri pitied him and came to teach him. Then he knew his past lives and requested Manjusri to leave traces for him. I often pay homage to him and am able to stay away from all kinds of evil. Manjusri therefore manifested. In the third year of Zhenguan (629 AD), the mountain god died and was reborn in Tushita Heaven (the Pure Land of Maitreya Buddha). (See 'The Ritual of Entrustment'. According to the sutra: Good men and good women, who have violated various precepts and created various evil karmas, upon hearing the name of this Bodhisattva of great compassion, prostrate themselves with their five limbs and sincerely repent, these evil karmas will quickly be purified).' Dharma Master Jilun Master Lun, whose surname was Cao, was from Jinyang. He left home at a young age and possessed extraordinary wisdom. After receiving the precepts, at the age of twenty-one, he was proficient in the Lotus Sutra, with a deep understanding of its profound principles. He could lecture on the Yogacara and Hetu-vidya after reading them once. Therefore, he wrote commentaries on them, and also wrote three volumes of the 'Lotus Sutra Commentary'. In the winter of the year Ji Si of the pseudo-Han Dynasty (specific year to be determined), in October, he showed signs of illness, praying in his heart and reciting with his mouth, wishing to be reborn in the inner court of Tushita Heaven. After his death, the top of his head remained hot for half a day before cooling down, which was the second year of Kaibao (969 AD). He lived to the age of fifty-one. After cremation, sariras (Buddhist relics) were found, and people from far and near came to take them for offering. Chan Master Congjian Chan Master Jian, whose surname was Zhang, was originally from Nanyang. After passing his prime, he suddenly deeply believed in Buddhist principles, so he abandoned his wife and children and requested to become a monk. As soon as he received the precepts, he firmly guarded the pearl of his mind, and thus realized Dhyana (meditation), and suddenly understood the profound truth. Chan practitioners gathered around him like scales, like filial sons serving their parents. One day, his son came from Guangling to visit him. He met Chan Master Congjian at the gate of the monastery. The Chan Master was dignified and solemn, and could no longer be recognized. So he asked, 'Where does the virtuous Congjian live?' Chan Master Congjian pointed to the southeast and said, 'You can find him there.' After his son left, Chan Master Congjian closed the door and never came out again. His cutting off the net of love was so decisive. In the summer of the year Bingxu, the seventh year of Xiantong (866 AD), he suddenly came out to bid farewell to the benefactors, saying: --------------------------------------------------------------------------------
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。善建福业。贫道秋初当远行。故相闻耳。至秋七月朔旦。盥手焚香。念慈氏如来已。右胁而卧是日无疾而化。行年八十余矣。门人奉遗旨。送尸于林中。施诸鸟兽。三日复视之。肌貌如生。一无近者。遂以饼[饥-几+宜]覆之。经宿有狐狼迹。唯啖所覆。身且俨如。乃焚之。收余烬起白塔焉。 息尘比丘 尘。姓杨氏。并州人。年方十二。因梦金人。瑰奇之状。引之入精庐。明旦白二亲。恳求出家。未𠃔之前。泣而不食。父母悯其天然。情何猒塞。遂曲顺之。即投草堂院。从师诵净名经。菩萨戒。达宵不寐。年十七。便听习维摩讲席。粗知大义。及乎弱冠。乃受具戒。执持律范。曾无缺焉。年二十三。文义干通。复学因明唯识。不亏敷演。于天祐二年。李氏奄有河东。武皇帝请居大安寺净土院。四事供养专览藏教。修炼上生业。设无遮大斋。前后五会。尘常以身饲狼虎。入山谷中。其兽近嗅而奔走。又于林薄裸体。用啖蚊虻以为布施。旋赎鳞羽。或施牢狱人食。或赈惠贫乏。或捐幡盖。于净明金藏二塔。又讲华严新经。传授崇福寺继晖法师。由是三年不出院门。一字一礼华严经一遍。字字礼大佛名经。共一百二十卷。平常唯衣大布。不蓄盈长。晋高祖。赐紫服并懿号。固让。于天柱寺示微疾。至七月 二十七日辰时。唱上生而逝矣。俗年六十三。僧腊四十四。焚之。得舍利数百粒。晋祖敕葬于晋水之西山。小塔至今存焉。 白居易侍郎 易。字乐天。太原人。敏悟绝伦。工文章。年十七。登进士第。仕至刑部尚书。居于东都。疏沼种树。构石楼于香山。自号香山居士。尝问心要。于凝禅师。元和四年。诏惟宽禅师入见问禅要。敕居易问师曰。既云禅师。何以说法。师曰。无上菩提者。被于身为律。说于口为法。行于心为禅。律即是法。法不离禅。长庆二年。易知杭州。往问道于鸟窠禅师。后至庐山。复问道于归宗常禅师。尝劝一百四十八人。结上生会。行念慈氏名。坐想慈氏容。愿当来世。必生兜率。晚岁风痹。遂专志西方。祈生安养。画西方变相一轴。为之愿曰。极乐世界清净土。无诸恶道及众苦。愿如我身病苦者。同生无量寿佛所。一夕念佛坐榻上。倏然而逝。易尝于钵塔寺。依如大师受八关斋戒者九度(易。未达净秽由心。苦乐皆妄。故起取舍之情。志愿不一。若悟惟心。天宫净土。并是化境。皆一同居之土。然四大本空。五蕴非我。又何苦乐之有哉)。 玄朗禅师 朗。字慧明。婺州东阳人。姓傅氏。双林大士六世孙也。九岁出家。师授其经。日过七纸。弱冠。远寻光州岸律师 现代汉语译本： 二十七日辰时，唱着‘上生’（往生）而逝世，世俗年龄六十三岁，僧侣年龄四十四岁。火化后，得到舍利数百粒。晋朝皇帝下令安葬在晋水西边的山上，小塔至今仍然存在。 白居易侍郎（官名） 白居易，字乐天，太原人。天资聪颖，文采出众。十七岁时考中进士。官至刑部尚书。居住在东都（洛阳），疏通沼泽，种植树木，在香山建造石楼，自号香山居士。曾经向凝禅师请教修心要诀。元和四年（809年），皇帝下诏让惟宽禅师入宫觐见，询问禅的要义，命令白居易向禅师提问：‘既然称为禅师，为何还要说法？’禅师回答说：‘无上菩提（最高的觉悟）体现在行为上就是戒律，用语言表达出来就是佛法，在心中实践就是禅。戒律就是佛法，佛法离不开禅。’长庆二年（822年），白居易担任杭州刺史，前往向鸟窠禅师问道。后来到了庐山，又向归宗常禅师问道。曾经劝说一百四十八人，结成‘上生会’，念诵慈氏菩萨（弥勒菩萨）的名号，静坐观想慈氏菩萨的容貌，发愿将来一定往生兜率天（弥勒净土）。晚年患有风痹（瘫痪），于是专心致志于西方净土，祈求往生安养（极乐世界）。画了一幅西方变相图，并发愿说：‘极乐世界清净土，没有各种恶道和众多的痛苦。愿像我这样身患病苦的人，都能往生到无量寿佛（阿弥陀佛）的处所。’一天晚上，念佛时在坐榻上，忽然去世。白居易曾经在钵塔寺，依止如大师受八关斋戒九次。（白居易没有领悟到清净与污秽都由心生，痛苦与快乐都是虚妄的，所以产生了取舍之心，志愿不坚定。如果领悟到一切唯心所造，那么天宫和净土，都是化现的境界，都是一同居住的国土。然而四大皆空，五蕴非我，又有什么痛苦和快乐可言呢？） 玄朗禅师 玄朗，字慧明，婺州东阳人，姓傅。是双林大士（傅大士）的六世孙。九岁出家，师父教他读经，一天能读七纸。二十岁左右，远行寻访光州岸律师。