English
English version: On the 27th day at the hour of Chen (7-9 AM), he passed away chanting 'Shang Sheng' (rebirth in higher realms). His secular age was sixty-three, and his monastic age was forty-four. After cremation, hundreds of Sharira (relics) were obtained. The Emperor of Jin ordered his burial on the western mountain of Jin River, where a small pagoda still stands today. Bai Juyi, Vice Minister (official title) Bai Juyi, also known as Letian, was from Taiyuan. He was exceptionally intelligent and skilled in writing. At the age of seventeen, he passed the imperial examination and became a Jinshi (successful candidate). He served as the Vice Minister of the Ministry of Justice. He resided in Dongdu (Luoyang), dredging swamps, planting trees, and building a stone pavilion on Xiangshan (Fragrant Mountain), calling himself the Hermit of Xiangshan. He once asked Chan Master Ning about the essentials of cultivating the mind. In the fourth year of Yuanhe (809 AD), the Emperor ordered Chan Master Weikuan to enter the palace to inquire about the essence of Chan, and ordered Bai Juyi to ask the master: 'Since you are called a Chan Master, why do you preach the Dharma?' The Chan Master replied: 'Supreme Bodhi (highest enlightenment) is manifested in behavior as precepts, expressed in words as Dharma, and practiced in the heart as Chan. Precepts are Dharma, and Dharma is inseparable from Chan.' In the second year of Changqing (822 AD), Bai Juyi served as the governor of Hangzhou and went to ask Chan Master Niaoke about the Way. Later, he went to Mount Lu and asked Chan Master Guizong Chang about the Way. He once persuaded one hundred and forty-eight people to form a 'Shang Sheng Society,' reciting the name of Bodhisattva Cishi (Maitreya Bodhisattva), meditating on the appearance of Bodhisattva Cishi, and vowing to be reborn in Tushita Heaven (Maitreya's Pure Land) in the future. In his later years, he suffered from Fengbi (paralysis), so he devoted himself to the Western Pure Land, praying for rebirth in An'yang (Sukhavati, the Land of Bliss). He painted a transformation tableau of the Western Pure Land and made a vow, saying: 'The Pure Land of Ultimate Bliss, without all evil paths and many sufferings. May those who suffer from illness like me be reborn in the abode of Amitabha Buddha.' One night, while reciting the Buddha's name on his seat, he suddenly passed away. Bai Juyi had received the Eight Precepts from Master Ru at Bota Temple nine times. (Bai Juyi did not realize that purity and impurity arise from the mind, and suffering and happiness are illusory, so he developed a mind of acceptance and rejection, and his vows were not firm. If he had realized that everything is created by the mind, then the heavenly palace and the Pure Land are all manifested realms, all lands of cohabitation. However, the four elements are fundamentally empty, and the five aggregates are not me, so what suffering and happiness is there? ) Chan Master Xuanlang Xuanlang, also known as Huiming, was from Dongyang, Wuzhou, with the surname Fu. He was the sixth-generation descendant of Great Master Shuanglin (Fu Dashi). He became a monk at the age of nine. His teacher taught him the scriptures, and he could read seven sheets a day. Around the age of twenty, he traveled far to seek out Vinaya Master An of Guang Prefecture. --------------------------------------------------------------------------------
Chinese
受满足戒。旋学律范。又博览经论。闻天台一宗。可以清众滞。可以趣一理。因诣慧威法师受学。不患贫苦。达法华净明大论。止观禅门等。凡一宗之教迹。研核至精。后依恭禅师。重修观法。游心十乘。谛冥三观。四悉利物。六即体遍。虽致心物表。身厌人寰。情捐田庐。志栖林壑。隐左溪岩。因以为号。独坐一室。三十余秋。麻纻为衣。粝蔬充食。每翘跪祈请。愿生兜率内院。敛念之顷。忽感舍利从空而下。构殿壁。缋观音宾头卢像。焚香敛念。便感五色神光。道俗俱瞻。叹未曾有。此后猿玃来。而捧钵。或飞鸟息。以听经。诲人匪倦。讲不待众。一郁多罗。四十余年。一尼师坛。终身不易。食无重味。居必偏厦。非因寻经典。不然一烛。非因觐圣容。不行一步。其细行细心。盖循律法之制。遂得远域沙门。邻境耆耋。拥塞填门。天台之教鼎盛。何莫由斯也。一日顾谓门人曰。吾众事云毕。年旦暮焉。以天宝十三年九月十九日。呼门人曰。吾六即道圆。万行未得。戒为心本。汝等师之。即端坐长别。春秋八十有二。僧腊六十一。众梦其居宝阁第四重。是表第四天内院也。茶毗已。分舍利为二分。一塔左溪之西原。一塔东阳之东原。行其道者。号左溪焉。为天台第八祖也。 法兴法师 兴。洛京人。七 现代汉语译本 受持满足戒（佛教戒律，旨在使修行者在戒律上达到圆满）。随后学习律宗的规范。又广泛阅读经书和论著。听闻天台宗，认为可以使僧众摆脱困境，可以趋向唯一的真理。因此前往慧威法师处学习。不以贫困为忧，通达《法华经》、《净名经》等大论，以及止观禅门等。凡是天台宗的教义，都研究得非常精深。后来依止恭禅师，重新修习观法，用心于十乘观法，深刻理解三观（空观、假观、中观），用四悉檀（四种普渡众生的方法：世界悉檀、各各为人悉檀、对治悉檀、第一义悉檀）利益众生，六即（理即、名字即、观行即、相似即、分证即、究竟即）的道理体现在一切事物中。虽然内心致力于超脱世俗，身体厌倦人世，情感抛弃田地房屋，志向寄托于山林。隐居在左溪岩，因此以此为号。独自坐在一间屋子里，三十多年。用麻布和粗布做衣服，用粗粮蔬菜充饥。每次跪拜祈祷，希望往生到兜率内院（弥勒菩萨居住的地方）。在收敛心念的时候，忽然感到舍利从空中降落。在殿壁上绘制观音和宾头卢（十六罗汉之一）的画像。焚香收敛心念，便感到五色神光，道士和俗人都看见了，赞叹从未有过。此后猿猴前来，捧着钵。或者飞鸟停息，听他讲经。教诲人不倦怠，讲经不等待人多。一件郁多罗（上衣），穿了四十多年。一块尼师坛（坐具），终身不更换。吃饭没有多余的味道，居住必定是偏僻的房屋。不是因为寻找经典，不然不点燃蜡烛。不是因为瞻仰圣容，不走一步路。他细致的行为和心思，都遵循律法的制度。于是得到远方沙门和邻近年长者的拥戴，拥挤地堵塞门庭。天台宗的教义如此兴盛，没有不是因为他的缘故。一天，回头对门人说：‘我的事情都做完了，年岁也快到尽头了。’在唐玄宗天宝十三年（754年）九月十九日，呼唤门人说：‘我的六即道理已经圆满，万行还没有得到。戒律是心之根本，你们要以它为师。’说完就端坐长逝。享年八十二岁，僧腊六十一年。僧众梦见他居住在宝阁第四重，这是表示居住在第四天兜率内院。火化后，将舍利分为两份，一份建塔在左溪的西边，一份建塔在东阳的东边。修行他的道的人，称他为左溪。是天台宗第八祖。 法兴法师 法兴，洛阳人，七岁
English
English version He received the Satisfying Precepts (Buddhist precepts aimed at perfecting the practitioner in discipline). Subsequently, he studied the Vinaya School's norms. He also extensively read scriptures and treatises. Upon hearing of the Tiantai School, he believed it could relieve the difficulties of the Sangha and lead to the singular truth. Therefore, he went to Dharma Master Huiwei to study. He did not worry about poverty, mastering major treatises such as the *Lotus Sutra* and the *Vimalakirti Sutra*, as well as the Samatha-Vipassana meditation methods. He studied all the teachings of the Tiantai School with utmost diligence. Later, he relied on Zen Master Gong to re-cultivate the methods of contemplation, focusing his mind on the Ten Vehicles of Contemplation, deeply understanding the Threefold Contemplation (emptiness, provisional existence, and the middle way), benefiting beings with the Four Siddhis (four methods of universal salvation: mundane siddhi, individual siddhi, remedial siddhi, and ultimate siddhi), and embodying the principle of the Six Identities (identity in principle, identity in name, identity in practice, identity in resemblance, partial identity, and ultimate identity) in all things. Although his heart was devoted to transcending the mundane, his body wearied of the human world, his emotions abandoned fields and houses, and his aspirations were placed in forests and valleys. He lived in seclusion at Zuoqi Rock, hence taking it as his name. He sat alone in a room for over thirty years. He wore clothes made of hemp and coarse cloth, and sustained himself with coarse grains and vegetables. Each time he knelt and prayed, he hoped to be reborn in the inner court of Tushita Heaven (where Maitreya Bodhisattva resides). During moments of collected mindfulness, he suddenly felt relics descending from the sky. He painted images of Avalokitesvara and Pindola (one of the Sixteen Arhats) on the walls of the hall. Burning incense and collecting his thoughts, he then felt five-colored divine light, which both Daoists and laypeople witnessed, marveling at its unprecedented nature. Thereafter, monkeys came, holding bowls. Or birds rested, listening to him preach. He taught people tirelessly, preaching without waiting for a large crowd. He wore one *uttarāsanga* (upper robe) for over forty years. He never changed one *nisidana* (sitting cloth) throughout his life. His meals had no extra flavors, and his dwelling was always a secluded house. If not for searching for scriptures, he would not light a candle. If not for venerating sacred images, he would not take a step. His meticulous actions and thoughts all followed the rules of the Vinaya. Thus, he gained the support of monks from distant lands and elders from neighboring regions, who crowded his gate. The teachings of the Tiantai School flourished so greatly, and it was all due to him. One day, he turned to his disciples and said, 'My affairs are completed, and my years are coming to an end.' On the nineteenth day of the ninth month of the thirteenth year of the Tianbao era (754 AD) of Emperor Xuanzong of Tang, he called his disciples and said, 'My understanding of the Six Identities is complete, but the myriad practices have not been attained. The precepts are the foundation of the mind; you must take them as your teacher.' After saying this, he sat upright and passed away. He lived to be eighty-two years old, with sixty-one years as a monk. The Sangha dreamed that he resided in the fourth level of the treasure pavilion, which signifies residing in the inner court of the fourth heaven, Tushita. After cremation, the relics were divided into two parts, one pagoda built to the west of Zuoqi, and one pagoda built to the east of Dongyang. Those who practiced his way called him Zuoqi. He is the eighth patriarch of the Tiantai School. Dharma Master Faxing Faxing, a native of Luoyang, was seven years old --------------------------------------------------------------------------------
Chinese
岁出家。不参流俗。执巾提盥。罔惮勤苦。讽法华净名经。戒律轨仪。有持不犯。节操孤颖。所沾利物。身不主持。付嘱门人。即修功德。建三层七间弥勒大阁。高九丈五尺。尊像七十二位圣贤。八大龙王。罄从严饰。大和二年春正月。闻空有声云。入灭时至。兜率天众。今来迎导。于是洗浴焚香。端坐入灭。建塔于寺西北一里所(经云。佛告优波离。未来世中。诸众生等。闻是菩萨大悲名称。造立形像。香花衣服。缯盖幢幡。礼拜系念。此人命欲终时。弥勒菩萨。放眉间白毫大人相光。与诸天子。雨曼陀罗花。来迎此人。此人须臾。即得往生。值遇弥勒。头面。礼敬未举头顷。便得闻法。即于无上道。得不退转。于未来世。得值恒河沙等诸佛如来。是弥勒菩萨。当为未来世。一切众生。作大皈依处。若有皈依弥勒菩萨。当知是人。于无上道。得不退转。弥勒菩萨成佛时。如此行人见佛光明。即得受记。此兴之明证也)。 智江法师 江。俗姓单。幽州三河南管人也。唐乾宁四载。始年十五。遂成息慈。往五台山梨园寺。纳木叉法。自此担簦请业。择木依师。净名上生二典。疏释焕然。因着瑞应钞八卷。同光元年。在微子之墟住院。缔构堂宇。轮奂可观。复塑慈氏释迦二尊。十六罗汉像。咸加绩彩。克肖 现代汉语译本 出家时，他不随波逐流，而是亲自执巾端水，不畏惧辛劳。他诵读《法华经》、《维摩诘经》，严守戒律仪轨，品行高洁。他所获得的利益都用来帮助他人，自己从不占有，而是全部交给门人，让他们继续修功德。他建造了一座三层七间的弥勒大阁，高九丈五尺，阁中供奉七十二位圣贤和八大龙王，一切都装饰得庄严肃穆。唐大和二年（828年）春正月，他听到空中传来声音说：‘入灭的时刻到了，兜率天的天众现在前来迎接。’于是他沐浴焚香，端坐入灭。人们在寺庙西北一里的地方为他建造了塔。（经书中说：佛告诉优波离，未来世中的众生，如果听闻这位菩萨的大悲名号，并造立他的形像，用香花衣服、缯盖幢幡来礼拜系念，那么此人临命终时，弥勒菩萨会从眉间放出白毫大人相光，与诸天子一起，散下曼陀罗花来迎接此人。此人须臾之间，便能往生兜率天，值遇弥勒菩萨，头面礼敬还未抬起头的时候，便能听闻佛法，从而在无上道上得到不退转。在未来世，还能值遇恒河沙数般的诸佛如来。这位弥勒菩萨，将成为未来世一切众生的大皈依处。如果有人皈依弥勒菩萨，应当知道此人在无上道上得到不退转。弥勒菩萨成佛的时候，这样的人见到佛的光明，就能得到授记。这些都是智江法师往生的明确证明。） 智江法师 智江法师，俗姓单，是幽州三河南管人。唐乾宁四年（897年），他十五岁时，便立志修行，前往五台山梨园寺，接受纳木叉法（佛教出家仪式）。自此以后，他肩挑行李，四处求学，选择良木而栖，依止明师。他对《维摩诘经》和《上生经》这两部经典的疏释非常精通。他还撰写了《瑞应钞》八卷。后唐同光元年（923年），他在微子之墟的寺院里担任住持，建造殿堂房屋，规模宏伟壮观。他还塑造了慈氏（弥勒菩萨）和释迦牟尼佛两尊佛像，以及十六罗汉像，都装饰得色彩鲜艳，栩栩如生。