X77n1526_武林西湖高僧事略
卍新續藏第 77 冊 No. 1526 武林西湖高僧事略
No. 1526-A 武林西湖高僧事略序
人生五濁惡世。根塵濡染。昏迷沉著。其能出離火宅者蓋寡。至於翦發披緇而為僧。固已高於眾人矣。然僧之為僧。豈若是而止哉。識心見性。超出死生。精持戒律。真積力久。詮演教法。垂範將來。百千萬僧中。間見一二。表表偉偉。卓乎不可企及。舉世佛徒莫不宗仰之。此高僧所以有傳也。作者有人。讀者有人。修之者又有人。然未有思其人。追其蹤。想像其高致。即其曩昔經行宴坐之地。崇飾杰閣而嚴奉之。紀述行業而偈贊之。圖繪頂相而瞻敬之者。瑪瑙講師元敬節庵乃克為之也。閣始創於前主僧了性。工未就而遷住他剎。節庵實踵成之。始會萃名宿嘗駐錫于錢塘者得二十有四人。命東嘉僧元復撫其事實而系之贊。續訪求又得六人焉。節庵並述而贊之。圖其形置之閣。又慮不能流佈四方。乃合而完成的書。名以西湖高僧事略。鋟梓以惠學者。噫。佛法盛于東南。異人輩出。前人既為後人所高矣。燈燈相傳。續佛慧命。將使後人而復高後人。深有望焉。
寶祐丙辰長至日吳郡莫子文序
武林西湖高僧事略目錄晉三藏理法師齊玉泉超法師隋下竺觀法師中竺千歲和尚唐徑山欽禪師
【現代漢語翻譯】 現代漢語譯本： 人生於五濁惡世，被六根和六塵所濡染，昏昧迷惑而沉溺其中，能夠脫離這充滿煩惱的火宅的人實在太少了。至於剃髮披上袈裟成為僧人，固然已經高於一般人了。然而，僧人之所以為僧人，難道僅僅是這樣就夠了嗎？能夠認識自心，徹見本性，超出輪迴的生死，精進地持守戒律，真正地積累功德，詮釋和演說佛教的教法，為後世垂示規範，在成千上萬的僧人中，偶爾才能見到一兩個，他們是如此傑出和偉大，令人無法企及。世間的佛教徒沒有不尊敬和仰慕他們的，這就是高僧之所以有傳記的原因。著書立傳的人有，閱讀傳記的人有，依照傳記修行的人也有。然而，還沒有人會去思慕他們，追尋他們的足跡，想像他們高尚的品格，就在他們過去修行和安坐的地方，修繕精美的樓閣來莊嚴地供奉他們，記錄和敘述他們的行業並用偈頌來讚美他們，描繪他們的頂相來瞻仰和敬奉他們。瑪瑙講師元敬節庵就能夠做到這些。樓閣最初是由前任住持了性法師建立的，工程還沒有完成他就遷單到其他寺院去了，節庵法師實際上是繼承了他的事業並完成了它。最初彙集了曾經在錢塘駐錫過的著名僧人，共有二十四位，命令東嘉的僧人元復整理他們的事蹟並撰寫讚頌。後來又訪求到了六位。節庵法師一併敘述並讚頌了他們，將他們的畫像安放在樓閣中。又考慮到不能夠流佈四方，於是將這些內容匯合編纂完成的書，命名為《西湖高僧事略》，刊刻印刷出來以惠及學習者。唉！佛法在東南地區興盛，傑出的人才輩出。前人已經被後人所敬仰了，燈燈相傳，延續佛法的慧命，這將使得後人又被後人所敬仰，我對此寄予深厚的期望。
寶祐丙辰年冬至日吳郡莫子文序
《武林西湖高僧事略》目錄：晉朝三藏理法師（Tripiṭaka Master Lifa），齊朝玉泉超法師（Yuquan Chao），隋朝下竺觀法師（Xiazhuguan），中竺千歲和尚（Zhongzhu Qiansui），唐朝徑山欽禪師（Jingshan Qin）
【English Translation】 English version: Living in this world of five turbidities, we are constantly influenced by our senses and the objects of our senses, leading to confusion and attachment. Few are able to escape this burning house of suffering. To shave one's head and don the robes of a monk is already a step above the ordinary. However, is that all it takes to be a true monk? To recognize one's own mind, to see one's true nature, to transcend the cycle of birth and death, to diligently uphold the precepts, to genuinely accumulate merit over time, to explain and expound the teachings of the Buddha, and to set an example for future generations—only one or two out of thousands of monks can achieve this. They are so outstanding and great that they are beyond our reach. All Buddhist disciples in the world revere and admire them. This is why there are biographies of eminent monks. There are those who write them, those who read them, and those who practice according to them. However, there has yet to be someone who would admire them, trace their footsteps, imagine their noble character, and in the places where they once practiced and meditated, build magnificent pavilions to solemnly enshrine them, record and narrate their deeds and praise them with verses, and depict their portraits to venerate and respect them. The lecturer of the Maṇi Jewel Platform, Yuanjing Jie'an, is capable of doing all of this. The pavilion was initially founded by the former abbot, Master Liaoxing, but he moved to another monastery before the construction was completed. Master Jie'an actually inherited his work and completed it. Initially, he gathered twenty-four eminent monks who had once resided in Qiantang, and ordered the monk Yuanfu of Dongjia to compile their deeds and write eulogies. Later, he sought out six more. Master Jie'an narrated and praised them all, placing their portraits in the pavilion. Fearing that it would not be able to circulate widely, he compiled these contents into a book, naming it 'A Brief Account of Eminent Monks of West Lake', and had it printed to benefit scholars. Alas! The Buddha's teachings flourish in the Southeast, and outstanding talents emerge in succession. The predecessors are already revered by the later generations. The lamps are passed on from one to another, continuing the wisdom-life of the Buddha, which will cause the later generations to be revered by those who come after them. I have deep hopes for this.
Written by Mo Ziwen of Wujun on the Winter Solstice of the Bingchen Year of Baoyou
Table of Contents of 'A Brief Account of Eminent Monks of West Lake': Tripiṭaka Master Lifa of the Jin Dynasty, Master Chao of Yuquan of the Qi Dynasty, Master Guan of Lower Bamboo Grove of the Sui Dynasty, the Thousand-Year-Old Monk of Central Bamboo Grove, and Chan Master Qin of Jingshan of the Tang Dynasty.
唐虎跑中禪師唐下竺標禪師唐圓澤和尚唐韜光禪師唐鳥窠林禪師唐招賢通禪師唐無著喜禪師五代白雲翊禪師五代長耳相和尚五代永明潛禪師五代智覺壽禪師五代五云逢禪師宋孤山圓法師宋慈雲式法師宋明教嵩禪師宋真悟堪律師宋功臣山政禪師宋海月辨法師宋辨才凈法師宋南屏臻法師宋大智照律師宋三藏道法師宋妙行凈律師宋僧統寧法師宋晉水源法師
No. 1526
武林西湖高僧事略
宋(瑪瑙元敬 東嘉元復)同述
明 云棲袾宏 重梓
晉三藏理法師
師名慧理。西竺人也。東晉咸和初。來游此土。至杭。見山巖秀麗。曰。吾國中天竺靈鷲山之一小朵。不知何年飛來。佛在世時。多為仙靈所隱。今此亦復爾耶。洞舊有黑白二猿。遂呼之。應聲而出。人始之信。飛來峰由是得名。師即地建兩剎。先靈鷲。后靈隱。常宴坐巖中。因號理公巖。今瘞塔在焉。
贊曰。
一峰飛來 自西而東 師亦戾止 爰指其蹤 呼猿洞冷 宴坐巖空 花開花落 幾度春風
齊玉泉超法師
師名曇超。姓張氏。清河人也。身長八尺。蔬食布衣。獨宿山林。虎兕不傷。建元末。棲錢塘靈苑山。夏常講經。有一老人來聽。詰其姓氏。曰。我非人。乃龍也。居
【現代漢語翻譯】 現代漢語譯本 唐虎跑中禪師（唐代虎跑寺的禪師）唐下竺標禪師（唐代下竺寺的標禪師）唐圓澤和尚（唐代的圓澤和尚）唐韜光禪師（唐代的韜光禪師）唐鳥窠林禪師（唐代鳥窠寺的林禪師）唐招賢通禪師（唐代招賢寺的通禪師）唐無著喜禪師（唐代的無著喜禪師）五代白雲翊禪師（五代時期的白雲翊禪師）五代長耳相和尚（五代時期長耳相的和尚）五代永明潛禪師（五代時期永明寺的潛禪師）五代智覺壽禪師（五代時期智覺寺的壽禪師）五代五云逢禪師（五代時期五云寺的逢禪師）宋孤山圓法師（宋代孤山寺的圓法師）宋慈雲式法師（宋代慈雲寺的式法師）宋明教嵩禪師（宋代明教寺的嵩禪師）宋真悟堪律師（宋代真悟寺的堪律師）宋功臣山政禪師（宋代功臣山的政禪師）宋海月辨法師（宋代海月寺的辨法師）宋辨才凈法師（宋代辨才寺的凈法師）宋南屏臻法師（宋代南屏寺的臻法師）宋大智照律師（宋代大智照寺的律師）宋三藏道法師（宋代的三藏道法師）宋妙行凈律師（宋代妙行寺的凈律師）宋僧統寧法師（宋代的僧統寧法師）宋晉水源法師（宋代晉水寺的源法師）
No. 1526
武林西湖高僧事略
宋(瑪瑙元敬，東嘉元復)同述
明 云棲袾宏 重梓
晉三藏理法師（晉代的三藏理法師）
師名慧理（慧理）。西竺（古印度）人也。東晉咸和初，來游此土（中國）。至杭（杭州）。見山巖秀麗，曰：『吾國中天竺（古印度）靈鷲山（佛教聖山）之一小朵，不知何年飛來。佛在世時，多為仙靈所隱，今此亦復爾耶？』洞舊有黑白二猿，遂呼之，應聲而出，人始之信。飛來峰由是得名。師即地建兩剎（寺廟），先靈鷲（靈鷲寺），后靈隱（靈隱寺）。常宴坐巖中，因號理公巖。今瘞塔在焉。
贊曰。
一峰飛來 自西而東 師亦戾止 爰指其蹤 呼猿洞冷 宴坐巖空 花開花落 幾度春風
齊玉泉超法師（齊代玉泉寺的超法師）
師名曇超（曇超）。姓張氏，清河人也。身長八尺，蔬食布衣，獨宿山林，虎兕不傷。建元末，棲錢塘靈苑山。夏常講經。有一老人來聽。詰其姓氏，曰：『我非人，乃龍也，居』
【English Translation】 English version Tang Dynasty: Zen Master Zhong of Hupao Temple, Zen Master Biao of Xiazhu Temple, Monk Yuanze, Zen Master Taoguang, Zen Master Lin of Niaoke Temple, Zen Master Tong of Zhaoxian Temple, Zen Master Xizhu Xi. Five Dynasties: Zen Master Yi of Baiyun Temple, Monk Chang Erxiang, Zen Master Qian of Yongming Temple, Zen Master Shou of Zhijue Temple, Zen Master Feng of Wuyun Temple. Song Dynasty: Dharma Master Yuan of Gushan Temple, Dharma Master Shi of Ciyun Temple, Zen Master Song of Mingjiao Temple, Vinaya Master Kan of Zhenwu Temple, Zen Master Zheng of Gongchen Mountain, Dharma Master Bian of Haiyue Temple, Dharma Master Jing of Biancai Temple, Dharma Master Zhen of Nanping Temple, Vinaya Master Zhao of Dazhi Temple, Tripitaka Dharma Master Dao, Vinaya Master Jing of Miaoxing Temple, Sangha Administrator Dharma Master Ning, Dharma Master Yuan of Jinshui Temple.
No. 1526
Brief Biographies of Eminent Monks of West Lake, Wulin
Compiled by (Manau Yuanjing, Dongjia Yuanfu) of the Song Dynasty
Re-edited by Yunqi Zhuhong of the Ming Dynasty
Tripitaka Master Li of the Jin Dynasty
The master's name was Huili (慧理). He was a native of Western India (西竺). In the early years of the Xianhe era of the Eastern Jin Dynasty, he came to travel in this land (China). Arriving in Hangzhou (杭), he saw the beautiful mountains and rocks and said, 'This is a small piece of Ling鷲 Mountain (靈鷲山) in Central India (中天竺) in my country. I wonder when it flew here. When the Buddha was alive, it was mostly hidden by immortals and spirits. Is it the same here now?' There were two monkeys, one black and one white, in the cave. So he called them, and they came out in response. People began to believe it. Feilai Peak (飛來峰) got its name from this. The master then built two temples on the spot, first Lingjiu Temple (靈鷲寺), then Lingyin Temple (靈隱寺). He often sat in meditation in the rock, so he was called Master Li's Rock. His burial pagoda is still there today.
Eulogy:
A peak flew from the west to the east. The master also stopped there, pointing out its traces. The monkey-calling cave is cold, and the meditation rock is empty. Flowers bloom and fall, through several spring breezes.
Dharma Master Chao of Yuquan Temple in the Qi Dynasty
The master's name was Tanchao (曇超). His surname was Zhang, and he was from Qinghe. He was eight feet tall, ate vegetables and wore cloth clothes, and slept alone in the mountains and forests. Tigers and rhinoceros did not harm him. At the end of the Jianyuan era, he lived in Lingyuan Mountain in Qiantang. He often lectured on scriptures in the summer. An old man came to listen. He asked about his surname and said, 'I am not a human, but a dragon, living'
富春鹿山之下。鄉民鑿山侵龍居。龍忿不雨。今累月矣。屈師一往誨化群龍。師允其請。且曰。吾此地亦無水。汝能致之乎。老人即撫掌。泉自涌出。今玉泉是也。師乃往彼結壇。為龍受戒。浮舟講經。雨大沾洽。嘉定三年。賜號靈悟大師。
贊曰。
身世兩忘 以道自勝 靈苑談經 有龍來聽 求泉泉生 求雨雨應 龍何為哉 惟師是令
隋下竺觀法師
師名真觀。字聖達。錢塘范氏。世本顯仕。師生有奇相。舌紫羅紋。手左右掌為仙人字。出家通經律論。時彥曰。錢塘有真觀。佛法當天下一半。尋謁天臺智者。請受禪觀。智者以師齊年。止為法兄弟。開皇十五年。于靈隱山頭陀石室宴坐。眾于南去建南天竺寺請師居焉。是為開山始祖。常講法華。以為心要。感皋亭神請講。舍祠宇為佛殿。每盥洗余滴。地不為濡。人尤異之。師有雅操。文帝三徴。秦王兩延。皆以疾辭。大業中。因山行。自標葬地。未幾示寂。夢與智者同輩翼佛還山。覺而嘆曰。吾六十二應終。以講法華力延一紀。今七十四。生期畢矣。中夜入寂。塔在東岡。久廢不治。天禧中。慈雲重修。
贊曰。
一乘妙法 闡自臺祖 年齊道同 宜襲其武 徴命頻繁 弗移砥柱 清風凜然 可
【現代漢語翻譯】 現代漢語譯本 富春鹿山之下，有鄉民鑿山，侵佔了龍的居所。龍因此忿怒，不再降雨，至今已經數月。於是人們懇請屈師前去教化群龍。屈師答應了他們的請求，並且說：『我在這裡也沒有水，你們能引來水嗎？』老人們隨即拍手，泉水便自然涌出，這就是現在的玉泉。屈師於是前往那裡，結壇，為龍受戒，在船上講經，大雨普降。嘉定三年，朝廷賜號『靈悟大師』。
贊曰：
身世兩忘，以道自勝，靈苑談經，有龍來聽。 求泉泉生，求雨雨應，龍何為哉，惟師是令。
隋朝下竺觀法師
法師名真觀（Zhenguan），字聖達（Shengda），是錢塘（Qiantang）人范氏之子。范氏世代為顯貴之士。法師出生時有奇異之相，舌頭上有紫色的羅紋，左右手掌上有仙人字。出家后精通經、律、論。當時的人稱讚說：『錢塘有真觀，佛法佔據天下的一半。』不久后，他去拜謁天臺智者（Zhi Zhe），請求學習禪觀。智者因為法師與自己年齡相仿，只以法兄弟相待。開皇十五年，他在靈隱山（Lingyin Mountain）的頭陀石室宴坐。眾人前往南方的南天竺寺（Nantianzhusi Temple）迎請法師前去居住，法師於是成為開山始祖。他經常講《法華經》（Lotus Sutra），以此為修行的核心。他感動了皋亭神（Gaoting God）前來請他講經，於是將祠宇改為佛殿。每次盥洗后，水滴落在地上都不會濕潤，人們對此感到非常驚異。法師有高雅的節操，隋文帝（Emperor Wen of Sui）三次徵召，秦王（Prince of Qin）兩次延請，他都以生病為理由推辭。大業年間，他因為在山中行走，自己標定了葬身之地。不久后便示寂了。他夢見與智者同輩，護衛著佛像返回山中。醒來后嘆息道：『我本應六十二歲終結，因為講《法華經》的力量而延長了十二年。現在七十四歲，壽命到頭了。』半夜入寂。塔在東岡（Donggang），很久沒有修繕。天禧年間，慈雲（Ciyun）重新修繕。
贊曰：
一乘妙法，闡自臺祖，年齊道同，宜襲其武。 征命頻繁，弗移砥柱，清風凜然，可欽可慕。
【English Translation】 English version Below Deer Mountain (Lushan) in Fuchun, villagers carved into the mountain, encroaching upon the dragons' dwelling. The dragons were angered and ceased to bring rain, and it has been months. Therefore, people earnestly requested Master Qu to go and teach the dragons. Master Qu agreed to their request and said, 'I have no water here either. Can you bring water forth?' The elders then clapped their hands, and a spring naturally gushed out, which is now the Jade Spring (Yuquan). Master Qu then went there, erected an altar, administered precepts to the dragons, and lectured on the scriptures on a boat, and heavy rain fell abundantly. In the third year of Jiading, he was granted the title 'Great Master Lingwu'.
Eulogy:
Forgetting self and world, overcoming oneself with the Way, lecturing on scriptures in the spiritual garden, dragons come to listen. Seeking a spring, the spring arises; seeking rain, the rain responds; what do the dragons do? Only the Master's command is followed.
Master Guan, the Dharma Teacher of Xiazhusi Temple in the Sui Dynasty
The Master's name was Zhenguan (True Contemplation), his courtesy name was Shengda (Sagely Attainment), and he was from the Fan family of Qiantang. The Fan family had been prominent officials for generations. The Master was born with extraordinary features: a purple brocade pattern on his tongue, and the characters for 'immortal' on both palms. After leaving home, he was well-versed in the Sutras, Vinaya, and Shastras. The scholars of the time praised him, saying, 'In Qiantang, there is Zhenguan; the Buddha-dharma occupies half of the world.' Soon after, he visited Zhi Zhe (Wise One) of Tiantai and requested to learn Chan contemplation. Zhi Zhe, because the Master was of similar age, only treated him as a Dharma brother. In the fifteenth year of Kaihuang, he sat in meditation in the ascetic stone chamber on Lingyin Mountain. The people went south to build Nantianzhusi Temple and invited the Master to reside there, thus becoming the founding patriarch. He often lectured on the Lotus Sutra, regarding it as the essence of practice. He moved the Gaoting God to invite him to lecture on the scriptures, so he converted the shrine into a Buddha hall. Each time after washing, the remaining drops of water would not wet the ground, which people found very strange. The Master had refined integrity. Emperor Wen of Sui summoned him three times, and the Prince of Qin invited him twice, but he declined on the grounds of illness. During the Daye era, while walking in the mountains, he marked his burial place. Not long after, he passed away. He dreamed of returning to the mountain with Zhi Zhe and others of the same generation, escorting the Buddha. Awakening, he sighed and said, 'My life should have ended at sixty-two, but due to the power of lecturing on the Lotus Sutra, it was extended by twelve years. Now at seventy-four, my life is complete.' He entered stillness in the middle of the night. His pagoda is in Donggang, which has long been abandoned and unrepaired. During the Tianxi era, Ciyun rebuilt it.
Eulogy:
The wonderful Dharma of the One Vehicle, expounded by the Tiantai Patriarch, of the same age and path, it is fitting to inherit his prowess. Summons and commands frequently, unmoving as a pillar, the pure breeze is awe-inspiring, worthy of respect and admiration.
激千古
中竺千歲和尚
師名寶掌。中印土人。魏晉間東遊。自云六百七十三歲。周威烈王十二年丁卯生。左手握拳。有珠在掌中。因以為名。始抵峨嵋五臺。南返衡廬。入建鄴。與達磨遇于梁朝。遂扣法焉。洎來二浙。愛天竺之勝。結茅而居者四十五年。復往四明天臺。及諸名山。遊歷將遍。唐貞觀十五年還竺峰。久之移居浦江寶巖。顯慶二年正旦。手捏一像。九日而成。與其貌無異。即告徒曰。吾誓住世千歲。自來支那。忽四百歲。今已過七十有二年矣。說偈而化。世稱千歲和尚。遺記滅後有僧來取吾骨勿拒。越五十四年。刺浮長老至彼作禮。塔戶倏開。得其骨。皆連鎖金色。因持來。別建塔藏之。為中竺開山始祖。
贊曰。
人壽幾何 朝露逝川 生周涉唐 本誓則然 東遲達磨 心印始傳 孰云佛法 獨在西天
唐徑山國一欽禪師
師名道欽。吳郡崑山人。姓朱氏。世服儒業。年二十八。即貢于禮部。道由丹徒。遇鶴林玄素禪師。得指入道之要。遂出家。大悟宗旨。久之辭去。素曰。汝乘流而行。遇徑即止。師至臨安東北山下。問途于樵者。曰。此徑山也。師自東北而登。涉重岡。西至高峰北巖中。據石床而坐。俄有老人素衣拜於前曰。我龍也。自師至此
【現代漢語翻譯】 現代漢語譯本 激千古
中竺千歲和尚
師父法名寶掌（Baozhang）。是中印度人。魏晉時期來到東方遊歷。自稱已經六百七十三歲。是周威烈王十二年丁卯年出生的。出生時左手握拳，掌中有一顆珠子，因此取了這個名字。最初到達峨嵋山（Emei Mountain）和五臺山（Wutai Mountain），然後向南返回衡山（Heng Mountain）和廬山（Lu Mountain），進入建鄴（Jianye）。在梁朝與達磨（Bodhidharma）相遇，於是向他請教佛法。後來來到浙江一帶，喜愛天竺山（Tianzhushan）的優美景色，在那裡結茅居住四十五年。又前往四明山（Siming Mountain）、天臺山（Tiantai Mountain）以及各處名山遊歷，幾乎走遍。唐朝貞觀十五年返回天竺峰（Tianzhufeng）。過了很久，又移居到浦江（Pujiang）的寶巖（Baoyan）。顯慶二年正月初一，用手捏造一尊佛像，九天完成，和他的容貌沒有差別。於是告訴弟子們說：『我發誓要住世一千歲。自從來到支那（China），已經四百歲了，現在已經過了七十二年了。』說完偈語就圓寂了。世人稱他為千歲和尚。他留下遺言說，我圓寂後會有僧人來取我的骨骸，不要拒絕。過了五十四年，刺浮長老（Cifu Elder）來到那裡，向他作禮，塔門忽然打開，得到了他的骨骸，都是連鎖的金色的。於是拿著骨骸，另外建造一座塔來埋藏。他被尊為中竺開山始祖。
贊曰。
人的壽命有多長？ 就像朝露和流逝的河川一樣短暫。 從周朝到唐朝，經歷了漫長的歲月， 這都是因為他最初的誓願。 在東方遲遲等待達磨， 心印才開始傳揚。 誰說佛法， 只在西天（Western Paradise）？
唐徑山國一欽禪師
師父法名道欽（Daoqin）。是吳郡崑山（Kunshan, Wujun）人，姓朱。世代以儒學為業。二十八歲時，被推薦到禮部。在丹徒（Dantu）的路上，遇到鶴林玄素禪師（XuanSu of Helin），得到了指點入道的要領，於是出家，徹底領悟了佛法的宗旨。過了很久，向玄素禪師告辭。玄素禪師說：『你順著水流走，遇到「徑」就停下來。』道欽禪師來到臨安（Lin'an）東北山下，向樵夫問路。樵夫說：『這裡就是徑山（Jing Mountain）。』道欽禪師從東北方向登上徑山，走過重重山岡，向西到達高峰（Gaofeng）北巖（Beiyan）中，坐在石床上。不久，有一位穿著素衣的老人向他拜見，說：『我是龍。自從師父來到這裡……』
【English Translation】 English version Gazing at the Ages
The Venerable Thousand-Year Monk of Central Tianzhu
The master's name was Baozhang (寶掌, 'Precious Palm'). He was a native of Central India. He traveled east during the Wei and Jin dynasties. He claimed to be six hundred and seventy-three years old, born in the Dingmao year, the twelfth year of King Weilie of the Zhou dynasty. His left hand was clenched in a fist, with a pearl in his palm, hence the name. He first arrived at Mount Emei (峨嵋山, Emei Mountain) and Mount Wutai (五臺山, Wutai Mountain), then returned south to Mount Heng (衡山, Heng Mountain) and Mount Lu (廬山, Lu Mountain), entering Jianye (建鄴). He met Bodhidharma (達磨) during the Liang dynasty and sought the Dharma from him. Later, he came to the Zhejiang area, admiring the beauty of Tianzhu Mountain (天竺山, Tianzhu Mountain), where he built a thatched hut and lived for forty-five years. He then traveled to Siming Mountain (四明山, Siming Mountain), Tiantai Mountain (天臺山, Tiantai Mountain), and various other famous mountains, traversing almost everywhere. In the fifteenth year of the Zhenguan era of the Tang dynasty, he returned to Tianzhu Peak (天竺峰, Tianzhu Peak). After a long time, he moved to Baoyan (寶巖) in Pujiang (浦江). On the first day of the first month of the second year of Xianqing, he sculpted a statue with his hands, completing it in nine days, and it was no different from his own appearance. He then told his disciples, 'I vow to live in the world for a thousand years. Since coming to China (支那, Zhina), it has been four hundred years, and now seventy-two years have passed.' He spoke a verse and passed away. The world called him the Thousand-Year Monk. He left a will saying that after his death, a monk would come to take his bones, and they should not refuse. Fifty-four years later, Elder Cifu (刺浮長老) arrived there and paid his respects. The pagoda door suddenly opened, and he obtained his bones, all linked together and golden in color. He then took them and built another pagoda to bury them. He is revered as the founding ancestor of Central Tianzhu.
Eulogy:
How long is a person's life? Like morning dew and a fleeting stream. Living from the Zhou dynasty through the Tang dynasty, It was all due to his original vow. Delaying in the East for Bodhidharma, The mind-seal was then transmitted. Who says the Buddha-dharma, Is only in the Western Paradise (西天, Western Paradise)?
Zen Master Daoqin of Jing Mountain, Tang Dynasty
The master's name was Daoqin (道欽). He was from Kunshan (崑山), Wujun (吳郡), and his surname was Zhu. His family had been engaged in Confucian studies for generations. At the age of twenty-eight, he was recommended to the Ministry of Rites. On the way through Dantu (丹徒), he met Zen Master Xuansu of Helin (鶴林玄素禪師), and obtained the essentials for entering the Way. He then renounced the world and thoroughly understood the principles of the Dharma. After a long time, he bid farewell to Zen Master Xuansu. Zen Master Xuansu said, 'Go with the flow, and stop when you encounter 'Jing'.' Zen Master Daoqin arrived at the foot of the mountain northeast of Lin'an (臨安) and asked a woodcutter for directions. The woodcutter said, 'This is Jing Mountain (徑山, Jing Mountain).' Zen Master Daoqin ascended Jing Mountain from the northeast, traversing many ridges, and arrived west to the North Cliff (北巖, Beiyan) of Gaofeng (高峰, Gaofeng), where he sat on a stone bed. Soon, an old man in plain clothes bowed before him and said, 'I am a dragon. Since the master came here...'
。吾屬五百皆不安居。當挈歸天目。愿以此地為立錫之所。言訖不見。北峰之陽有草菴可居。蓋龍所造也。大曆三年。代宗詔至闕下。禮遇有加。一日在內廷。帝至起立。帝曰。師何以起。師曰。檀越何得向四威儀中見貧道。帝悅。賜號國一。逾年辭歸杭州。即其庵所建寺。是為開山始祖。示寂后。謚號大覺。
贊曰。
代有覺士 出於文儒 宴坐雙徑 龍驤厥居 珠淵鱗屋 化為精廬 國之一號 帝賜不誣
唐大慈山中禪師
師名寰中。姓盧氏。蒲坂人也。生有異相。其聲如鐘。出家于并州童子寺。受心印于百丈海禪師。結茅于南嶽。一日南泉至。問如何是庵中主。師云。蒼天蒼天。泉云。蒼天且置。如何是庵中主。師云。會即便會。莫忉忉。泉拂袖而出。趙州問般若以何為體。師云。般若以何為體。趙州大笑而出。師明日見趙州掃地。師問般若以何為體。趙州置帚。附掌大笑。師便歸方丈。師后住浙江大慈山。上堂示眾云。山僧不解答語。只能識病。又云。說得一丈。不如行取一尺。說得一尺。不如行取一寸。時學者甚眾。山素缺水。師擬飛錫。夜夢神人告曰。勿他之。我移南嶽小童子泉就師取用。詰旦見二虎以爪跑于地。泉自涌出。味甘如飴。有僧自南嶽至。乃曰小童子
【現代漢語翻譯】 現代漢語譯本：我們五百人都感到不安寧，應該一起遷往天目山。希望把這塊地方作為我安放錫杖的地方。』說完就不見了。北峰的南面有一間草菴可以居住，大概是龍建造的。大曆三年，代宗皇帝下詔讓他到京城，給予非常優厚的禮遇。一天在皇宮內廷，皇帝來了，他起身站立。皇帝說：『國一禪師為何要起身？』國一禪師說：『施主怎麼能在四威儀（行、住、坐、臥）中看到貧道？』皇帝很高興，賜號『國一』。過了一年，他辭別返回杭州，就在那間草菴的地方建造寺廟，這就是開山始祖。圓寂后，謚號『大覺』。
讚頌說：
時代涌現覺悟之士， 出身于文人儒士， 安靜地在雙徑山禪坐， 龍為他建造居所， 珍珠般的深淵，鱗片般的房屋， 化為精美的佛寺， 『國一』這個稱號， 是皇帝賜予的真實不虛。
唐 大慈山中禪師
禪師法名寰中（Huanzhong），姓盧（Lu），是蒲坂（Puban）人。出生時有奇異的相貌，聲音像鐘一樣洪亮。在并州（Bingzhou）童子寺出家，從百丈海禪師（Baizhang Hai Chanshi）那裡接受心印。在南嶽（Nanyue）結茅居住。一天，南泉（Nanquan）禪師來到，問：『如何是庵中主？』禪師說：『蒼天蒼天。』南泉禪師說：『蒼天且放一邊，如何是庵中主？』禪師說：『會即便會，莫忉忉（不要啰嗦）。』南泉禪師拂袖而去。趙州（Zhaozhou）禪師問般若（Prajna，智慧）以什麼為體。禪師反問道：『般若以什麼為體？』趙州禪師大笑而去。禪師第二天看見趙州禪師在掃地，禪師問：『般若以什麼為體？』趙州禪師放下掃帚，拍手大笑。禪師便回到方丈。禪師後來住在浙江（Zhejiang）大慈山。上堂對大眾開示說：『山僧不解答語，只能識病。』又說：『說得一丈，不如行取一尺；說得一尺，不如行取一寸。』當時來學習的人很多。大慈山一直缺水，禪師打算飛錫（用錫杖點地找水）。夜裡夢見神人告訴他說：『不要到別處去，我把南嶽的小童子泉移來給你用。』第二天早晨，看見兩隻老虎用爪子刨地，泉水自然涌出，味道甘甜如蜜。有個僧人從南嶽來，說那就是小童子泉。
【English Translation】 English version: 'We five hundred are all feeling uneasy. We should move together to Tianmu Mountain (Tianmu Shan). I wish to use this place as where I plant my staff.' After speaking, he disappeared. On the south side of North Peak (Beifeng) there is a thatched hut suitable for living, probably built by a dragon. In the third year of the Dali era, Emperor Daizong (Daizong) issued an edict summoning him to the capital, bestowing upon him very generous treatment. One day in the inner court of the palace, when the emperor arrived, he stood up. The emperor said, 'Why does Master Guoyi (Guoyi, 'National One') stand up?' Master Guoyi said, 'How can the benefactor see the poor monk amidst the four dignities (walking, standing, sitting, and lying down)?' The emperor was pleased and bestowed the title 'Guoyi'. After a year, he bid farewell and returned to Hangzhou (Hangzhou), where he built a temple at the site of the thatched hut. This is the founding ancestor. After his passing, he was posthumously named 'Dajue' ('Great Enlightenment').
A eulogy says:
A man of awakening emerges in every era, Originating from scholars and Confucians, Quietly meditating on Shuangjing Mountain (Shuangjing Shan), A dragon builds his residence, A pearl-like abyss, scale-like houses, Transforming into exquisite Buddhist temples, The title 'Guoyi', Bestowed by the emperor, is true and not false.
Zen Master Zhong (Zhong) of Mount Daci (Daci) in the Tang Dynasty
The master's name was Huanzhong (Huanzhong), his surname was Lu (Lu), and he was from Puban (Puban). He was born with extraordinary features, and his voice was like a bell. He became a monk at Tongzi Temple (Tongzi Si) in Bingzhou (Bingzhou), and received the mind-seal from Zen Master Baizhang Hai (Baizhang Hai Chanshi). He built a thatched hut on Mount Nanyue (Nanyue). One day, Zen Master Nanquan (Nanquan) arrived and asked, 'What is the master of the hermitage?' The master said, 'Blue sky, blue sky.' Zen Master Nanquan said, 'Let's put aside the blue sky, what is the master of the hermitage?' The master said, 'If you understand, then you understand; don't be so verbose.' Zen Master Nanquan flicked his sleeves and left. Zen Master Zhaozhou (Zhaozhou) asked what is the substance of Prajna (Prajna, wisdom). The master asked back, 'What is the substance of Prajna?' Zen Master Zhaozhou laughed loudly and left. The next day, the master saw Zen Master Zhaozhou sweeping the ground, and the master asked, 'What is the substance of Prajna?' Zen Master Zhaozhou put down the broom, clapped his hands, and laughed loudly. The master then returned to his abbot's room. Later, the master lived on Mount Daci (Daci) in Zhejiang (Zhejiang). He ascended the hall and instructed the assembly, saying, 'This mountain monk does not answer questions, but can only recognize illnesses.' He also said, 'Speaking of a zhang (unit of measurement), it is better to walk a chi (unit of measurement); speaking of a chi, it is better to walk a cun (unit of measurement).' At that time, there were many who came to study. Mount Daci had always lacked water, and the master intended to fly his staff (use his staff to find water). At night, he dreamed of a divine person who told him, 'Don't go elsewhere, I will move the Little Boy Spring (Xiao Tongzi Quan) from Mount Nanyue for you to use.' The next morning, he saw two tigers digging the ground with their claws, and the spring water naturally gushed out, tasting as sweet as honey. A monk came from Mount Nanyue and said that it was the Little Boy Spring.
泉涸矣。故東坡題詩云。亭亭石塔東峰上。此老初來百神仰。虎移泉眼趁行腳。龍作浪花供撫掌。至今遊人灌濯罷。臥聽空階環珮響。故知此老如此泉。莫作人間去來想。咸通三年三月十五日無疾而逝。壽八十三。臘五十四。僖宗謚性空大師定慧之塔。
贊曰。
履踐真實 心悟無際 南泉趙州 激揚酬對 居乏寒泉 虎跑以濟 惟德斯彰 風清日麗
唐下竺標法師
師名道標。富陽秦氏。七歲。神氣清茂。有沙門過而識之。勸令出家。至德二年。詔通佛經七百紙者命為比丘。師首中其選。得度。居南天竺寺。護戒甚嚴。永泰中。住持奏賜寺額。居十二年。其徒多歸之。常于靈鷲峰之南西嶺下葺茅為堂。號西嶺草堂。怡然養浩。不幹人事。尤工詩章。搜煉精巧。與吳興皎然會稽靈徹鼎立齊聲。時人有洞冰雪摩雲霄之譽。稱西嶺和尚。一時名公如李益白居易陸羽之流皆敬之。長慶三年示寂。葬于山中。
贊曰。
出塵異相 挺見垂髫 業真空法 怡然養高 適意吟詠 配雅與騷 名標當世 可摩雲霄
唐圓澤和尚
師名圓澤。居慧林。與洛京守李源為友。約往蜀峨嵋禮普賢大士。師欲行斜谷道。源欲溯峽。師不可。源強之。乃行。舟次南浦
【現代漢語翻譯】 現代漢語譯本 泉水乾涸了。所以蘇東坡題詩說：『亭亭石塔在東峰之上，這位老禪師初來時百神都仰望。老虎移來泉眼跟隨他的行腳，龍化作浪花供他撫掌欣賞。至今遊人洗浴休息后，還能臥聽空階上環珮的響聲。』所以要知道這位老禪師和這泉水，不要用人間的來去觀念去想像。咸通三年三月十五日無疾而逝，享年八十三歲，僧臘五十四年。僖宗謚號為性空大師定慧之塔。
讚頌說：
行為真實不虛，心領悟無邊無際，南泉（Nanquan，禪師名）和趙州（Zhaozhou，禪師名），激烈地辯論酬答，居住的地方缺乏寒泉，老虎跑來提供泉水，唯有德行才能如此彰顯，風清日麗。
唐下竺標法師
法師名道標，是富陽秦氏人。七歲時，神采清秀茂盛，有沙門經過認出他，勸他出家。至德二年，朝廷下詔，能通佛經七百紙的人，就命為比丘。法師首先被選中，得以出家。住在南天竺寺，護持戒律非常嚴格。永泰年間，住持上奏請求賜予寺廟匾額。住了十二年，他的弟子大多歸附於他。常常在靈鷲峰的南面西嶺下搭建茅屋為堂，號為西嶺草堂，怡然自得地修養，不干預人事。尤其擅長詩歌，搜尋錘鍊，精巧無比，與吳興皎然（Jiaoran，僧人名）、會稽靈徹（Lingche，僧人名）鼎足而立，齊名並聲。當時人有『洞冰雪摩雲霄』的讚譽，稱他為西嶺和尚。一時名公如李益（Li Yi，詩人名）、白居易（Bai Juyi，詩人名）、陸羽（Lu Yu，茶聖名）之流都敬重他。長慶三年圓寂，葬于山中。
讚頌說：
出塵脫俗，相貌奇異，年少時就顯露出非凡之處，專心研究空性之法，怡然自得地修養高尚品格，隨意吟詠詩歌，與《詩經》和《離騷》相媲美，名聲顯揚于當世，可以摩天雲霄。
唐圓澤和尚
法師名圓澤，住在慧林寺。與洛陽的李源（Li Yuan，人名）結為朋友。相約前往蜀地峨嵋山禮拜普賢大士（Samantabhadra，菩薩名）。法師想走斜谷道，李源想沿江而上。法師不同意，李源堅持。於是出發，船停在南浦
【English Translation】 English version The spring has dried up. Therefore, Su Dongpo inscribed a poem saying: 'The towering stone pagoda stands on the eastern peak. When this old monk first arrived, all the gods looked up to him. The tiger moved the spring eye to follow his footsteps. The dragon created waves for him to clap and admire. Even now, after the tourists have bathed and rested, they can lie down and listen to the sound of jade pendants on the empty steps.' Therefore, know that this old monk and this spring should not be imagined with the human concepts of coming and going. He passed away without illness on the fifteenth day of the third month of the Xiantong (咸通) year, at the age of eighty-three, with fifty-four years of monastic life. Emperor Xizong (僖宗) posthumously named his stupa 'Xingkong (性空) Great Master's Samadhi and Wisdom Stupa.'
A eulogy says:
His actions were genuine and true, his mind awakened to boundlessness. Nanquan (南泉) and Zhaozhou (趙州) engaged in fierce debates and responses. His residence lacked a cold spring, so a tiger ran to provide water. Only virtue can manifest in this way, with clear winds and bright sunshine.
The Tang Dynasty's Dharma Master Biao of Xiazhuku
The Dharma Master's name was Daobiao (道標), from the Qin family of Fuyang. At the age of seven, his spirit was clear and vigorous. A Shramana (沙門) passed by and recognized him, advising him to renounce the world. In the second year of Zhide (至德), an imperial decree stated that those who could understand seven hundred pages of Buddhist scriptures would be ordained as Bhikshus (比丘). The Dharma Master was the first to be selected and ordained. He resided in Nantianzhu Temple (南天竺寺), upholding the precepts very strictly. During the Yongtai (永泰) period, the abbot requested the emperor to bestow a plaque upon the temple. After living there for twelve years, most of his disciples returned to him. He often built a thatched hut as a hall south of Lingjiu Peak (靈鷲峰) under the West Ridge, calling it the West Ridge Thatched Hall, peacefully cultivating himself and not interfering in worldly affairs. He was particularly skilled in poetry, searching and refining it with great skill, standing alongside Jiaoran (皎然) of Wuxing and Lingche (靈徹) of Kuaiji, equally famous and renowned. People at the time praised him as 'penetrating ice and snow, touching the clouds,' calling him the West Ridge Monk. Famous figures of the time, such as Li Yi (李益), Bai Juyi (白居易), and Lu Yu (陸羽), all respected him. He passed away in the third year of Changqing (長慶) and was buried in the mountains.
A eulogy says:
His appearance was extraordinary, transcending the mundane, showing remarkable qualities from a young age. He focused on studying the Dharma of emptiness, peacefully cultivating his noble character. He casually composed poems, matching the elegance of the 'Classic of Poetry' and the 'Li Sao.' His name was prominent in his time, able to touch the clouds.
The Tang Dynasty's Monk Yuanze
The monk's name was Yuanze (圓澤), residing in Huilin Temple (慧林寺). He became friends with Li Yuan (李源) of Luoyang. They agreed to go to Mount Emei (峨嵋山) in Shu to pay homage to Samantabhadra Bodhisattva (普賢大士). The monk wanted to take the Xiegu Road, but Li Yuan wanted to go upstream along the river. The monk disagreed, but Li Yuan insisted. So they set off, and the boat stopped at Nanpu.
。見婦人錦襠負罌汲水。師見而泣曰。吾始不欲行此道者為是也。彼孕我已三年。今見之。不可逃矣。三日浴兒時。愿公臨門。我以一笑為信。十二年後。錢塘天竺寺外當與公相見。言訖而化。婦既乳兒。源往視之。果笑。尋即回舟。如期至天竺。當中秋月下。聞葛洪井畔有牧兒扣角而歌曰。三生石上舊精魂。賞月吟風不用論。慚愧情人遠相訪。此身雖異性常存。源知是師。乃趨前曰。澤公健否。兒曰。李公真信士也。我與君殊途。切勿相近。唯以勤修勉之。又歌曰。身前身後事茫茫。欲話因緣恐斷腸。吳越江山尋已遍。卻回煙棹上瞿唐。遂去。莫知所之。
贊曰。
京洛有約 峨嵋是行 機先一語 洞達三生 汲罌事異 扣角詩清 永懷陳跡 山空月明
唐韜光禪師
師號韜光。莫詳族裡。穆宗時。結茅于靈隱西峰巢構塢。與鳥窠林公為友。刺史白居易重其道。嘗具饌飯之。以詩邀云。白屋炊香飯。葷膻不入家。濾泉澄葛粉。洗手摘藤花。青芥除黃葉。紅姜帶紫芽。命師來伴吃。齋罷一甌茶。師答云。山僧野性好林泉。每向巖阿枕石眠。不解栽松陪玉勒。惟能引水種金蓮。白雲乍可來青嶂。明月難教下碧天。城市不堪飛錫到。恐驚鶯囀畫樓前。其高致如此。庵以師號得名。宋
【現代漢語翻譯】 現代漢語譯本： 看見一位婦人穿著錦襠，揹著瓦罐汲水。禪師見了哭泣說：『我當初不想走這條路就是因為這個啊。她懷我已三年。如今見到她，不可逃避了。三天後洗兒的時候，希望您能來我家門前。我以一笑作為憑證。十二年後，在錢塘（地名，今杭州）天竺寺外應當與您相見。』說完就圓寂了。婦人產下孩子后，李源（人名）前去探望，孩子果然笑了。隨即返回船上。如期到達天竺寺，正值中秋月下，聽到葛洪井邊有牧童敲著牛角唱歌說：『三生石上舊精魂，賞月吟風不用論。慚愧情人遠相訪，此身雖異性常存。』李源知道是禪師，於是上前說：『澤公（禪師的號）身體安好嗎？』牧童說：『李公真是個守信的人啊。我與你道路不同，切勿靠近。唯有勤奮修行勉勵自己。』又唱歌說：『身前身後事茫茫，欲話因緣恐斷腸。吳越（地名，泛指江浙一帶）江山尋已遍，卻回煙棹上瞿唐（地名，長江三峽之一）。』於是離去，不知去了哪裡。
贊曰：
京城洛陽有約，峨眉山是所行之地，預先說出的一句話，洞察了三生。汲水的事情不同尋常，敲著牛角唱的詩清雅。永遠懷念過去的軌跡，山空曠而月光明亮。
唐韜光禪師
禪師法號韜光，不清楚他的籍貫。唐穆宗時期，在靈隱寺西峰搭建茅屋，與鳥窠林公（人名）為友。刺史白居易（人名）敬重他的道行，曾經準備齋飯供養他，用詩邀請說：『簡樸的屋裡飄著飯菜的香味，葷腥不進入我家。用泉水過濾澄清葛粉，洗手后採摘藤花。去掉青菜上的黃葉，紅姜帶著紫色的嫩芽。請禪師來一起吃，齋飯後喝一甌茶。』禪師回答說：『山僧我天性喜愛山林泉水，常常在山崖邊枕著石頭睡覺。不擅長栽種松樹陪伴華麗的車駕，只能引水種植金蓮。白雲或許可以來到青色的山峰，明月難以被教導降落到碧藍的天空。城市不適合我拄著錫杖前往，恐怕驚擾了畫樓前鳴叫的黃鶯。』他的高尚情操就是這樣。庵堂因為禪師的法號而得名。宋朝
【English Translation】 English version: He saw a woman with an embroidered apron carrying a jar to fetch water. The master, upon seeing this, wept and said, 'I initially did not want to walk this path because of this. She has been carrying me for three years. Now that I see her, there is no escape. On the third day, when bathing the child, I hope you will come to my door. I will give a smile as a sign. Twelve years later, we shall meet outside Tianzhu Temple (a place name, now in Hangzhou) in Qiantang (a place name, now in Hangzhou).' After speaking, he passed away. After the woman gave birth, Li Yuan (a person's name) went to see the child, and the child indeed smiled. He then returned to his boat. As scheduled, he arrived at Tianzhu Temple. It was mid-autumn under the moonlight, and he heard a shepherd boy by the Ge Hong Well knocking on an ox horn and singing, 'Old spirits on the Three Lives Stone, no need to discuss enjoying the moon and wind. Ashamed that a lover visits from afar, though this body is different, the nature remains.' Li Yuan knew it was the master, so he stepped forward and said, 'Is Master Ze (the master's title) well?' The boy said, 'Li Gong (a person's name) is truly a faithful man. My path is different from yours, do not come near. Only strive to encourage yourself with diligent practice.' He then sang, 'Matters before and after life are vast and unclear, speaking of karma may break the heart. I have searched all over the Wu and Yue (a place name, referring to the Jiangsu and Zhejiang area) mountains and rivers, but return with a smoky oar to Qutang (a place name, one of the Three Gorges of the Yangtze River).' Then he left, and no one knew where he went.
Eulogy:
There was an agreement in the capital Luoyang, Mount Emei was the place to go, a word spoken in advance, penetrated the three lives. The matter of drawing water is unusual, the poem of knocking on the horn is clear and elegant. Forever cherish the traces of the past, the mountains are empty and the moon is bright.
Zen Master Taoguang of the Tang Dynasty
The master's title was Taoguang, his origins are unknown. During the reign of Emperor Muzong of the Tang Dynasty, he built a thatched hut on the West Peak of Lingyin Temple, and was friends with Lin Gong of Bird's Nest (a person's name). The prefect Bai Juyi (a person's name) respected his Tao, and once prepared vegetarian food to offer him, inviting him with a poem: 'In a simple house, fragrant rice is cooked, no meat enters my home. Filter spring water to clarify kudzu powder, wash hands and pick wisteria flowers. Remove the yellow leaves from the green mustard, red ginger with purple buds. Invite the master to eat together, and drink a bowl of tea after the meal.' The master replied, 'I, a mountain monk, naturally love forests and springs, and often sleep on rocks by the cliffs. I am not good at planting pine trees to accompany ornate carriages, I can only draw water to plant golden lotuses. White clouds may come to the green peaks, but the bright moon cannot be taught to descend to the blue sky. The city is not suitable for me to travel to with my staff, I fear I would startle the orioles singing in front of the painted buildings.' Such was his noble character. The hermitage was named after the master's title. Song Dynasty
丞相陳公堯佐留題庵中。賡唱者甚眾。紹興中。宗正少卿馮楫作修庵記。
贊曰。
道藏於身 所存異轍 或入市廛 或居深樾 翳翳巢構 牧守折節 豈曰韜光 若揭日月
唐鳥窠林禪師
師名道林。富陽潘氏。母夢日光入口有娠。誕時異香滿室。遂名香光。幼出家。詣長安西明學華嚴。代宗詔國一禪師至闕。師謁之。得法南歸。抵西湖秦望山。有大松樹盤屈如蓋。乃止其上。時人因以鳥窠名之。復有鵲巢其側。自然馴狎。元和中。刺史白居易入山訪之。問曰。師之住處何其危險耶。師曰。太守危險尤甚。曰。余忝郡守。何險之有。師曰。薪火相交。識性不停。得非險乎。公悅。以偈問曰。特入空門問苦空。敢將禪事叩禪翁。為當夢是浮生事。為復浮生是夢中。師答曰。來時無跡去無蹤。去與來時事一同。何須更問浮生事。祇此浮生是夢中。衣衲穿弊。寒暑不更。經歷年歲。未常下山。長慶四年入滅。塔于北山喜鵲寺。
贊曰。
去險就平 世俗同律 璇室雕宮 傾危相襲 至人無心 險平如一 謂余不信 巢鵲可質
唐招賢通禪師
師名會通。本郡人。姓吳。名元卿。德宗朝為六宮使。方春韶陽。花卉盛發。玩賞移時。忽聞空中有言
【現代漢語翻譯】 現代漢語譯本： 丞相陳公堯佐在庵中留下題詞，很多人都續寫唱和。紹興年間，宗正少卿馮楫寫了《修庵記》。 讚語說： 道蘊藏在自身，所儲存的方式各不相同，有的人進入市井，有的人居住在深山樹林。 濃密的樹枝構成鳥巢，連地方長官也為之折服。難道只是爲了隱藏光芒嗎？簡直就像揭示太陽和月亮一樣。 唐朝鳥窠林禪師 禪師名叫道林，是富陽潘氏人。他的母親夢見日光進入口中而懷孕，出生時異香充滿房間，因此取名為香光。年幼時出家，前往長安西明寺學習華嚴宗。唐代宗詔令國一禪師來到京城，道林禪師拜見了他，得到佛法后南歸，到達西湖秦望山。那裡有一棵大松樹盤曲如傘蓋，於是他就住在樹上。當時的人因此稱他為鳥窠。又有喜鵲在他旁邊築巢，自然地與他親近。元和年間，刺史白居易入山拜訪他，問道：『禪師居住的地方為何如此危險？』禪師說：『太守的危險更加嚴重。』白居易說：『我僥倖擔任郡守，有什麼危險呢？』禪師說：『薪柴和火焰相互交織，認識和心性不停留，這難道不是危險嗎？』白居易聽了很高興，用偈語問道：『特意進入空門詢問苦空，斗膽向禪宗大師請教禪理。是應該認為人生如夢是虛幻的事情，還是應該認為虛幻的人生是在夢中？』禪師回答說：『來的時候沒有痕跡，去的時候也沒有蹤影，去和來的時候事情都是一樣的。何必再問人生如夢的事情，僅僅是這人生如夢就是在夢中。』他的僧衣破舊不堪，寒暑都不更換，經歷了很多年，從未下山。長慶四年圓寂，塔建在北山喜鵲寺。 讚語說： 捨棄危險而選擇平安，世俗之人都是一樣的規律。華麗的宮殿，雕樑畫棟，傾覆和危亡相繼發生。 得道之人沒有分別心，危險和平安都是一樣的。如果你們不相信，可以問問鳥巢里的喜鵲。 唐朝招賢通禪師 禪師名叫會通，是本郡人，姓吳，名元卿。唐德宗時期擔任六宮使。正值春天美好的時光，花卉盛開，他玩賞了很長時間，忽然聽到空中有聲音說：
【English Translation】 English version: Chancellor Chen Gong Yaozu left inscriptions in the hermitage, and many people continued to write in response. During the Shaoxing period, Feng Ji, the Vice Minister of the Court of Imperial Clan, wrote 'A Record of Repairing the Hermitage'. The eulogy says: The Dao is hidden within oneself, and what is preserved takes different paths. Some enter the marketplace, while others reside in deep forests. Dense branches form a bird's nest, and even local officials are impressed. Is it merely to conceal one's light? It is like revealing the sun and moon. Zen Master Niaoke Lin of the Tang Dynasty The Zen master's name was Daolin, and he was from the Pan family of Fuyang. His mother dreamed of sunlight entering her mouth and became pregnant. When he was born, the room was filled with a strange fragrance, so he was named Xiangguang (Fragrant Light). He left home at a young age and went to Chang'an Ximing Temple to study the Huayan school. Emperor Daizong of the Tang Dynasty summoned Zen Master Guoyi to the capital, and Daolin Zen Master visited him. After obtaining the Dharma, he returned south and arrived at Qinwang Mountain in West Lake. There was a large pine tree with branches that curved like a canopy, so he stayed on it. People at the time therefore called him Niaoke (Bird's Nest). A magpie also built a nest next to him, and naturally became familiar with him. During the Yuanhe period, Prefect Bai Juyi visited him in the mountains and asked, 'Why is the Zen master's residence so dangerous?' The Zen master said, 'The prefect's danger is even greater.' Bai Juyi said, 'I am fortunate to serve as the prefect, what danger is there?' The Zen master said, 'Firewood and flames intertwine, and consciousness and nature do not stop, is this not dangerous?' Bai Juyi was very pleased and asked in a verse, 'I specially enter the empty gate to ask about suffering and emptiness, and I dare to ask the Zen master about Zen matters. Should we think that life is like a dream, a fleeting thing, or should we think that fleeting life is in a dream?' The Zen master replied, 'When coming, there are no traces, and when going, there are no shadows. Going and coming are the same. Why ask about life being like a dream, just this life being like a dream is in a dream.' His monastic robe was worn and tattered, and he did not change it in cold or heat. He experienced many years and never went down the mountain. He passed away in the fourth year of Changqing, and his pagoda was built at Magpie Temple on North Mountain. The eulogy says: Abandoning danger and choosing peace is the same rule for worldly people. Magnificent palaces, carved beams and painted pillars, collapse and danger occur one after another. An enlightened person has no discriminating mind, and danger and peace are the same. If you do not believe me, you can ask the magpies in the bird's nest. Zen Master Zhaoxian Tong of the Tang Dynasty The Zen master's name was Huitong, and he was from this prefecture. His surname was Wu, and his name was Yuanqing. During the reign of Emperor Dezong of the Tang Dynasty, he served as the Commissioner of the Six Palaces. It was the beautiful time of spring, and the flowers were in full bloom. He enjoyed them for a long time, and suddenly he heard a voice in the air saying:
曰。虛幻之相。開謝不停。能壞善根。仁者安可視之。因大感悟。自是忽忽不樂。帝怪而問其故。以愿從釋為對。帝召相者視之曰。此人當紹出世法。遂放歸。見韜光。光指其謁鳥窠。求度。三請不從。乃先創庵。事既成。韜光力言之鳥窠。乃為祝髮。服勤數年。未蒙印授。一日告辭。鳥窠曰。汝何往。曰。諸方學佛法去。曰。若是佛法。吾此間亦有少許。曰。如何是和尚佛法。鳥窠于身上拈起布毛吹之。師即豁然大悟。於是不復他行。常居左右。世號布毛侍者。今招賢寺乃師道場。
贊曰。
金貂職近 紫禁春濃 割棄富貴 瞥如輕鴻 求師慕道 勞苦在躬 不具智勇 豈悟真空
唐無著喜禪師
師名文喜。嘉禾語兒溪人。姓朱氏。開成年間進具。初習四分律。兼講法華。常往五臺山禮文殊大士。夜投古寺。遇老僧問南方佛法住持眾數。師皆答已。卻問此間佛法如何住持。僧曰。龍蛇混雜。凡聖同居。又問多少眾。僧曰。前三三后三三。師惘然。喫茶畢。令童子送出門。俄失所在。但見高林深谷而已。后參仰山契悟。命為典座。一日見文殊跨獅子緣鼐側。師訶曰。文殊自文殊。文喜自文喜。遂掌之。文殊涌空曰。苦瓠連根苦。甜瓜徹蒂甜。修行三大劫。卻被老僧嫌。咸通中。
【現代漢語翻譯】 現代漢語譯本： 他說：『虛幻的表象，生滅變化不停，能夠破壞善良的根基，仁者怎麼可以去看它呢？』因為這番深刻的感悟，從此悶悶不樂。皇帝感到奇怪，問他原因，他回答說希望跟隨釋迦牟尼修行。皇帝召來相面的人看相，相面的人說：『這個人應當繼承出世的佛法。』於是放他回家。他去拜見韜光禪師，韜光禪師指示他去拜謁鳥窠禪師，請求度化。他三次請求，鳥窠禪師都沒有答應。於是他先建立了一座庵。事情完成後，韜光禪師極力向鳥窠禪師推薦他，鳥窠禪師才為他剃度。他勤奮地服侍了幾年，沒有得到印可。一天，他向鳥窠禪師告辭。鳥窠禪師問：『你打算去哪裡？』他說：『到各處去學習佛法。』鳥窠禪師說：『如果是佛法，我這裡也有一些。』他說：『什麼是和尚您的佛法？』鳥窠禪師從身上拈起一根布毛，吹了一下。文喜禪師立刻豁然大悟，於是不再去其他地方，常在鳥窠禪師左右侍奉，世人稱他為布毛侍者。現在的招賢寺就是文喜禪師的道場。
讚語說：
身居高位，接近皇帝，身處京城，春意濃濃，卻能割捨富貴，像輕鴻一樣飄然離去。 求師問道，不辭勞苦，親力親為，沒有大智慧和大勇氣，怎麼能領悟真空的真諦？
唐朝無著喜禪師
禪師名叫文喜（Wenxi），是嘉禾語兒溪人，姓朱。在開成（Kaicheng）年間受具足戒。最初學習四分律，兼講《法華經》（Lotus Sutra）。他經常前往五臺山（Mount Wutai）禮拜文殊大士（Manjusri Bodhisattva）。一天晚上，他投宿在一座古寺里，遇到一位老僧，老僧問他南方佛法住持僧眾的數量。文喜禪師都一一回答了。老僧反問他：『這裡佛法是如何住持的？』老僧說：『龍蛇混雜，凡人和聖人同住在一起。』又問有多少僧眾，老僧說：『前三三，后三三。』文喜禪師茫然不解。喝完茶后，老僧讓童子送他出門，忽然就不見了蹤影，只見高高的樹林和幽深的山谷。後來，他參拜仰山禪師，得到契悟，被任命為典座（負責寺院飲食的僧人）。一天，他看見文殊菩薩（Manjusri Bodhisattva）跨著獅子在鍋邊行走，文喜禪師呵斥道：『文殊是文殊，文喜是文喜。』於是用手掌打文殊菩薩。文殊菩薩（Manjusri Bodhisattva）升到空中說：『苦瓠連根苦，甜瓜徹蒂甜。修行三大劫，卻被老僧嫌。』在咸通（Xiantong）年間，
【English Translation】 English version: He said, 'Illusory appearances, arising and ceasing without end, can destroy the roots of goodness. How can a benevolent person bear to look at them?' Because of this profound realization, he became melancholy. The emperor, finding it strange, asked him the reason, and he replied that he wished to follow Shakyamuni in practice. The emperor summoned a physiognomist to examine him, who said, 'This person should inherit the Dharma of transcending the world.' Thereupon, he was allowed to return home. He went to see Chan Master Taoguang, who directed him to visit Chan Master Niaoke and request to be ordained. He requested three times, but Chan Master Niaoke did not agree. So he first built a hermitage. After it was completed, Chan Master Taoguang strongly recommended him to Chan Master Niaoke, who then shaved his head. He served diligently for several years without receiving confirmation. One day, he bid farewell to Chan Master Niaoke. Chan Master Niaoke asked, 'Where are you going?' He said, 'To various places to study the Buddha Dharma.' Chan Master Niaoke said, 'If it is the Buddha Dharma, I also have a little here.' He said, 'What is your Dharma, Venerable Monk?' Chan Master Niaoke picked up a piece of cloth fluff from his body and blew on it. Chan Master Wenxi immediately had a great awakening, and so he no longer went elsewhere, but always attended Chan Master Niaoke, and the world called him the 'Cloth Fluff Attendant.' The present Zhaoxian Temple is Chan Master Wenxi's Dharma place.
The verse says:
Holding a high position, close to the emperor, residing in the capital, where spring is rich, yet able to relinquish wealth and nobility, like a light goose soaring away. Seeking a teacher and pursuing the Way, enduring hardship and laboring personally, without great wisdom and courage, how can one realize the truth of emptiness?
Chan Master Wuzhu Xi of the Tang Dynasty
The Chan Master's name was Wenxi (文喜), and he was from Yu'er Creek in Jiahe, with the surname Zhu. He received the full precepts during the Kaicheng (開成) era. Initially, he studied the Four-Part Vinaya and also lectured on the Lotus Sutra (法華經). He often went to Mount Wutai (五臺山) to pay homage to Manjusri Bodhisattva (文殊大士). One night, he stayed at an ancient temple and encountered an old monk who asked him about the number of monks upholding the Buddha Dharma in the South. Chan Master Wenxi answered them one by one. The old monk asked him in return, 'How is the Buddha Dharma upheld here?' The old monk said, 'Dragons and snakes are mixed together; ordinary people and sages dwell together.' He also asked how many monks there were, and the old monk said, 'Three three before, three three after.' Chan Master Wenxi was at a loss. After drinking tea, the old monk asked a boy to see him out, and suddenly he disappeared without a trace, leaving only tall forests and deep valleys. Later, he visited Chan Master Yangshan and attained enlightenment, and was appointed as the cook (the monk in charge of the monastery's food). One day, he saw Manjusri Bodhisattva (文殊菩薩) riding a lion along the side of the pot, and Chan Master Wenxi scolded him, saying, 'Manjusri is Manjusri, and Wenxi is Wenxi.' Then he struck Manjusri Bodhisattva with his palm. Manjusri Bodhisattva (文殊菩薩) rose into the air and said, 'Bitter gourd is bitter from the root, sweet melon is sweet through the stem. Practicing for three great kalpas, yet disliked by an old monk.' During the Xiantong (咸通) era,
築室千頃山居之。光啟三年。錢武肅王請住餘杭慈光院。奏賜紫衣及無著號。光化三年。移住無著院。是冬夜半告眾曰。三界心盡。即是涅槃。趺坐而化。時方丈發白光垂樹同色。建塔靈隱之西塢。
贊曰。
未見仰山 五臺遭賣 既見仰山 何勞緣鼐 物罕為奇 客頻招怪 咄咄文殊 草賊自敗
五代白雲翊禪師
師名道翊。不知何許人。石晉天福四年。卓庵天竺山西北。草衣木食。高行絕塵。一夕見前峰有光燭天。跡其所起。視之。得異木焉。人莫能名之者。師乃取之。命匠者孔仁謙刻為觀音大士像。夜夢白衣人曰。雕像已就。明日有僧自洛陽來。隨身有古佛舍利。當求之。已而僧果至。如其夢求之。得舍利三顆。納于大士頂門。自是靈異大著。吳越時。忠懿王始一新道場而奉之。宋天聖中。詵寂二僧。又遷殿東南直乳竇峰。治平二年。郡守蔡公襄表其事上之。曾魯公奏賜靈感觀音院額。
贊曰。
大士心光 奇木斯寓 眾胡不見 心不應故 師心佛心 同體顯露 現白衣身 永福皇祚
五代長耳相和尚
師名行修。號法真。泉南陳氏。家本豪右。尚儒學。師獨存心清凈。不樂處俗。十三出家。遍參諸方。得法于雪峰禪師存公。師生
有異相。耳垂至肩。上過於頂。下可結頤。時號長耳和尚。後唐天成二年。自天臺國清寒巖游錢塘。吳越國王待以賓禮。居南山法相院。平昔常募人作福。或問和尚募人作福。未審有何形段。師曰。能遮百丑。乾祐四年仲冬二日。錢氏以誕辰飯僧。問永明。此會有聖僧否。永明曰。長耳和尚乃定光如來化身也。既而永明預戒侍者曰。長耳或來。但云我寢矣。師詣永明。侍者依戒告之。師取永明革履覆之而返。翌日坐逝。門人漆其全身。至今存焉。崇寧二年賜謚崇慧大師。
贊曰。
佛為群生 悲願叵量 應身衍福 為世津樑 現大人相 雙耳懸珰 永明有語 是佛定光
五代永明潛禪師
師名道潛。河中府人。姓武氏。初謁清涼法眼。一見異之。許入室。一日問曰。子參請外看甚麼經。師曰。華嚴。法眼曰。總別同異成壞六相是何門攝。師曰。世出世間一切法皆具六相。法眼曰。空具六相否。師不能答。法眼曰。子卻問我。師如語而問。法眼曰。空。師言下開悟。法眼曰。子作么生會。師云。空。法眼然之。后因四眾士女入寺。法眼曰。律中道隔壁聞釵釧聲即名破戒。今睹金銀硃紫雜沓。是破戒否。師曰。好個入路。法眼曰。子向後有五百毳徒。而為王侯所重在。師尋辭往三衢
【現代漢語翻譯】 現代漢語譯本 有奇異的相貌。耳垂長至肩膀。向上超過頭頂。向下可以搭在下巴上。當時人們稱他為長耳和尚。後唐天成二年，他從天臺山國清寺的寒巖來到錢塘。吳越國王以賓客之禮相待，讓他住在南山法相院。他平時經常募捐讓人做善事。有人問和尚募捐讓人做善事，不知道有什麼好處。師父說：『能遮蓋各種醜陋。』乾祐四年仲冬初二，錢氏用誕辰齋飯供養僧人，問永明禪師，這次法會中有聖僧嗎？永明禪師說：『長耳和尚是定光如來（Dipamkara Buddha）的化身。』之後永明禪師預先告誡侍者說：『長耳和尚如果來了，你就說我已經睡了。』長耳和尚來到永明禪師處，侍者按照吩咐告訴了他。長耳和尚拿走永明禪師的鞋子蓋住他，然後返回。第二天坐化圓寂。弟子們用漆塗滿他的全身，至今還儲存著。崇寧二年，朝廷賜予謚號崇慧大師。
讚頌說：
佛陀爲了眾生，悲心和願力不可估量，應化之身廣佈福德，成為世人的津樑。 顯現大丈夫相，雙耳垂掛著耳鐺，永明禪師說過，他就是定光佛（Dipamkara Buddha）。
五代永明潛禪師
禪師名叫道潛，是河中府人，姓武。最初拜見清涼法眼禪師，法眼禪師一見他就覺得他很特別，允許他進入內室。一天，法眼禪師問道：『你參禪請教之外，還看什麼經？』道潛禪師說：『《華嚴經》。』法眼禪師說：『總、別、同、異、成、壞這六相是哪一門所攝？』道潛禪師說：『世間和出世間的一切法都具備六相。』法眼禪師說：『空也具備六相嗎？』道潛禪師不能回答。法眼禪師說：『你反過來問我。』道潛禪師如他所說地反問。法眼禪師說：『空。』道潛禪師當下開悟。法眼禪師說：『你如何理解？』道潛禪師說：『空。』法眼禪師認可了他的理解。後來，因為有眾多男女信徒進入寺廟，法眼禪師說：『戒律中說，隔著墻壁聽到釵釧的聲音就叫做破戒。現在看到金銀和穿著華麗服裝的人雜亂地進入寺廟，這是破戒嗎？』道潛禪師說：『這是個很好的入門途徑。』法眼禪師說：『你將來會有五百個弟子，並且會被王侯所器重。』道潛禪師隨即告辭前往三衢。
【English Translation】 English version He had an unusual appearance, with earlobes reaching his shoulders. Upward, they extended beyond the crown of his head; downward, they could rest on his chin. At the time, he was known as the 'Long-Eared Monk.' In the second year of Tiancheng during the Later Tang Dynasty, he traveled from Hanyan at Guoqing Temple on Mount Tiantai to Qiantang. The King of Wuyue treated him with the courtesy due a guest, and he resided at Faxiang Temple on Southern Mountain. He often solicited donations for people to perform meritorious deeds. Someone asked the monk about soliciting donations for meritorious deeds, wondering what benefit there was. The master said, 'It can cover up all kinds of ugliness.' On the second day of the mid-winter month in the fourth year of Qianyou, the Qian family offered a vegetarian meal to the monks on the occasion of a birthday celebration, and asked Yongming, 'Are there any holy monks at this gathering?' Yongming said, 'The Long-Eared Monk is an incarnation of Dipamkara Buddha (定光如來).' Afterward, Yongming forewarned his attendant, 'If the Long-Eared Monk comes, just say that I am asleep.' The master went to Yongming, and the attendant told him according to the instruction. The master took Yongming's leather shoes, covered him with them, and returned. The next day, he passed away in a seated posture. His disciples lacquered his entire body, and it is preserved to this day. In the second year of Chongning, he was posthumously granted the title 'Great Master Chonghui.'
A eulogy says:
The Buddha, for the sake of all beings, has immeasurable compassion and vows, manifesting in response to spread blessings, becoming a ferry for the world. He manifests the appearance of a great man, with earrings hanging from his long ears. Yongming said, he is Dipamkara Buddha (定光如來).
Chan Master Yongming Qian of the Five Dynasties
The master's name was Daqian, and he was from Hezhong Prefecture, with the surname Wu. He initially visited Chan Master Fayan of Qingliang, who recognized his exceptional qualities at first sight and allowed him to enter his private chamber. One day, Fayan asked, 'Besides studying Chan, what sutras do you read?' The master said, 'The Avatamsaka Sutra (華嚴經).' Fayan said, 'Which school encompasses the six aspects of totality, difference, sameness, otherness, formation, and disintegration?' The master said, 'All dharmas in the world and beyond possess the six aspects.' Fayan said, 'Does emptiness also possess the six aspects?' The master could not answer. Fayan said, 'You should ask me instead.' The master asked as he was told. Fayan said, 'Emptiness.' The master attained enlightenment upon hearing this. Fayan said, 'How do you understand it?' The master said, 'Emptiness.' Fayan affirmed his understanding. Later, when many laymen and laywomen entered the temple, Fayan said, 'The precepts state that hearing the sound of hairpins through a wall is considered a violation. Now, seeing gold, silver, and people in purple robes entering the temple in a disorderly manner, is this a violation?' The master said, 'This is a good entry point.' Fayan said, 'You will have five hundred disciples in the future and will be respected by kings and nobles.' The master then bid farewell and went to Sanqu.
古寺閱藏經。錢忠懿王命入府受菩薩戒。署慈化定慧之號。周顯德元年。建慧日永明寺。請師居之。為開山始祖。眾常五百。果符法眼之記。永明至宋改名凈慈。
贊曰。
嶷嶷法器 孕靈河嵩 空華嚴相 紹法眼宗 名聞霸府 冕玉致恭 永明祖令 杲日當空
五代智覺壽禪師
師名延壽。字沖元。餘杭王氏。少為華亭鎮將。以官錢放生。坐死。及市。顏色不變。文穆王異之。放令出家。居龍冊寺。執勞供眾。日唯一食。長坐不臥。得法于天臺韶國師。初住雪竇。尋歸西湖。建隆二年。忠懿王請為永明第二代。居十五年。眾常二千。署智覺號。移天臺。所居夜施食朝放生。六時散花行道。日課一百八事。未常暫廢。餘力誦法華經。計一萬三千部。別號抱一子。先是師于禪觀中蒙觀音大士以甘露灌口。獲大辯才。著宗鏡錄百二十卷。以會天臺賢首慈恩異同之弊。詩偈幾千萬言。傳播海外。高麗國王致書敘弟子禮。奉金線織成袈裟紫水晶數珠金澡瓶為獻。開寶八年示寂。塔于凈慈山。
贊曰。
佛無異法 取捨不同 我以一鏡 照彼三宗 甘露所灌 淵流莫窮 宜爾異國 翕然向風
五代五云逢禪師
師名志逢。餘杭人氏。生而惡葷。膚體
【現代漢語翻譯】 現代漢語譯本： 在古老的寺廟裡閱讀佛經。錢忠懿王（Qian Zhongyi Wang，五代十國時期吳越的國王）命令他進入王府接受菩薩戒。賜予『慈化定慧』的稱號。周顯德元年，建造慧日永明寺，邀請他居住，作為開山始祖。寺廟僧眾常常有五百人。果真應驗了法眼宗的預言。永明寺到宋朝時改名為凈慈寺。
讚頌說：
高大莊嚴的法器，蘊育于靈秀的河嵩（指黃河和嵩山）；將空性的智慧如華嚴般展現，繼承法眼宗的宗風。名聲傳到霸府，王侯脫帽致敬。永明祖師的教令，如同太陽照耀天空。
五代智覺壽禪師
禪師名延壽，字沖元，是餘杭人王氏的後代。年輕時擔任華亭鎮的將領。用公款放生，被判死刑。當被押赴刑場時，臉色沒有改變。文穆王（吳越國王錢元瓘）認為他很特別，放他出家。住在龍冊寺，辛勤勞作，供養大眾，每天只吃一頓飯，長期禪坐不臥。從天臺韶國師那裡得法。最初住在雪竇寺，後來回到西湖。建隆二年，忠懿王請他擔任永明寺第二代住持，住了十五年。寺廟僧眾常常有兩千人。賜予『智覺』的稱號。後來移居天臺山。他居住的地方，晚上施食，早上放生，每天六時散花行道，每天要做一百零八件事，從來沒有片刻停止。用剩餘的精力誦讀《法華經》，總共誦讀了一萬三千部。別號『抱一子』。早先，禪師在禪觀中夢見觀音大士用甘露灌入口中，獲得了大辯才。著有《宗鏡錄》一百二十卷，用來調和天臺宗、賢首宗、慈恩宗的異同之處。詩偈有幾千萬字，傳播到海外。高麗國王寫信表示弟子之禮，奉獻用金線織成的袈裟、紫水晶數珠、金澡瓶作為禮物。開寶八年圓寂，塔建在凈慈山。
讚頌說：
佛法沒有不同的方法，只是取捨不同。我用一面鏡子，照亮那三個宗派。被甘露灌溉，智慧的源泉深遠莫測。所以遠在異國，也紛紛嚮往。
五代五云逢禪師
禪師名志逢，是餘杭人。生來就不吃葷腥，面板
【English Translation】 English version: He read the scriptures in an ancient temple. King Qian Zhongyi (King of Wuyue during the Five Dynasties and Ten Kingdoms period) ordered him to enter the palace to receive the Bodhisattva precepts. He was given the title 'Cihua Dinghui'. In the first year of Zhou Xiande, Huiri Yongming Temple was built, and he was invited to reside there as the founding abbot. The temple often had five hundred monks. It truly fulfilled the prophecy of the Fayan School. Yongming Temple was renamed Jingci Temple during the Song Dynasty.
Eulogy:
A dignified vessel of Dharma, nurtured by the spiritual He Song (referring to the Yellow River and Mount Song); manifesting the wisdom of emptiness like the Avatamsaka, inheriting the tradition of the Fayan School. His fame reached the powerful court, and kings respectfully removed their hats. The teachings of the Yongming patriarch, shine like the sun in the sky.
The Fifth Generation Chan Master Zhijue Shou
The master's name was Yanshou, his courtesy name was Chongyuan. He was from the Wang family of Yuhang. In his youth, he served as a general in Huating. He used public funds to release living beings, and was sentenced to death. When he was taken to the execution ground, his complexion did not change. King Wenmu (King Qian Yuanguan of Wuyue) considered him extraordinary and allowed him to become a monk. He resided in Longce Temple, diligently serving the community, eating only one meal a day, and practicing prolonged sitting meditation without lying down. He received the Dharma from National Teacher Shao of Tiantai. Initially, he resided in Xuedou Temple, and later returned to West Lake. In the second year of Jianlong, King Zhongyi invited him to become the second abbot of Yongming Temple, where he resided for fifteen years. The temple often had two thousand monks. He was given the title 'Zhijue'. Later, he moved to Mount Tiantai. In the places where he resided, he performed food offerings at night and released living beings in the morning, scattered flowers and practiced walking meditation six times a day, and performed one hundred and eight tasks daily, never ceasing for a moment. He used his remaining energy to recite the Lotus Sutra, reciting a total of thirteen thousand copies. He was also known as 'Baoyizi'. Previously, in meditation, the master dreamed that the Bodhisattva Avalokiteshvara poured nectar into his mouth, and he obtained great eloquence. He wrote the 'Zongjinglu' in one hundred and twenty volumes, to reconcile the differences between the Tiantai, Xianshou, and Ci'en schools. His poems and verses numbered in the tens of millions, and spread overseas. The King of Goryeo sent a letter expressing his respect as a disciple, and offered a gold-threaded kasaya, a purple crystal rosary, and a golden bathing vase as gifts. He passed away in the eighth year of Kaibao, and his stupa was built on Mount Jingci.
Eulogy:
The Buddha Dharma has no different methods, only different approaches. I use a mirror, to illuminate those three schools. Irrigated by nectar, the source of wisdom is profound and immeasurable. Therefore, even in foreign lands, people yearn for it.
The Fifth Generation Chan Master Wuyun Feng
The master's name was Zhifeng, and he was from Yuhang. He was born with an aversion to meat, and his skin
香潔。出家于臨安之東山。通貫三學。晉天福中。參天臺韶國師契悟。一日入普賢殿宴坐。倏有神人跪膝於前。師問為誰。曰。護戒神也。師曰。吾慮宿愆未殄。汝知之乎。曰。師有何罪。唯小過耳。師曰。何也。曰。凡折缽水亦施主物。師常輒棄之。非所宜也。言訖而隱。師自此悉飲之。吳越王聞其名。賜召紫衣。署普覺號。命住功臣山。開寶初。忠懿王建普門精舍。請揚宗要。為開山始祖。四年。以老固辭。時大將凌超以五雲山新創華嚴道場奉施為終老之所。出入𢹂大扇。乞錢買肉飼虎。虎每迎之。載以還山。雍熙二年示寂。
贊曰。
葷血之味 生所弗知 虎不得肉 猶己饑之 妥尾出林 迎載而歸 孰云異類 感化一機
宋孤山圓禪師
師名智圓。字無外。錢塘徐氏。八歲出家。傳天臺三觀于奉先源清。師嘗嘆荊溪沒後。微言墜地。於是留意撰述。作十疏通經。師蚤勤儒學。兼涉老莊。自號中庸子。居孤山瑪瑙院。有高世之節。時王文穆罷相來牧郡。僧悉迎于關外。慈雲遣使邀師偕往。師以疾辭。笑謂使者曰。為我致意慈雲。錢塘且駐卻一僧。聞者歎服。師少抱羸疾。多杜門獨居。惟與處士林逋為鄰友。相好以詩文自娛。雜著五十一卷。題曰閑居編。乾興元年二月十七
【現代漢語翻譯】 現代漢語譯本 香潔禪師，在臨安東山出家，精通經、律、論三學。晉朝天福年間，參訪天臺宗的韶國師並開悟。一天，禪師在普賢殿靜坐，忽然有個神人跪在他面前。禪師問他是誰，神人回答說：『我是護戒神。』禪師說：『我擔心自己過去所犯的罪過還沒有消除，你知道嗎？』神人說：『禪師沒有什麼大罪，只有一點小過失罷了。』禪師問：『是什麼呢？』神人說：『凡是倒掉缽里的水，也是施主的物品，禪師常常隨意丟棄它，這是不應該的。』說完就隱去了。禪師從此以後，就把缽里的水全部喝掉。吳越王聽說他的名聲，賜給他紫衣，並授予『普覺』的稱號，命他住在功臣山。開寶初年，忠懿王建造普門精舍，請他宣揚宗要，禪師成為開山始祖。開寶四年，禪師以年老為由堅決辭退。當時大將凌超把新建立的五雲山華嚴道場奉獻給他，作為養老的地方。禪師出入時常帶著一把大扇子，乞討錢財買肉喂老虎，老虎每次都迎接他，然後他騎著老虎回到山裡。雍熙二年，禪師圓寂。
贊曰：
葷腥的滋味，禪師生來就不知道。老虎沒有肉吃，就像自己飢餓一樣。 搖著尾巴走出樹林，迎接禪師並載他回去。誰說人和動物不同類呢，（這是）感化眾生的一個機會。
宋朝孤山圓禪師
禪師法名智圓，字無外，是錢塘徐氏人。八歲出家，從奉先源清處學習天臺宗的三觀。禪師曾經嘆息荊溪湛然大師去世后，天臺宗的精妙教義衰落。於是用心撰寫著作，寫了十部疏來闡釋經典。禪師早年勤奮學習儒學，也涉獵老莊學說，自號中庸子。居住在孤山瑪瑙院，有高尚的節操。當時王文穆被罷免宰相職務，來杭州做地方官，僧人都到城外迎接他。慈雲法師派人邀請智圓禪師一同前往，禪師以生病為由推辭了。笑著對使者說：『請你替我向慈雲法師致意，就說錢塘暫時留住了一個僧人。』聽到的人都歎服。禪師從小體弱多病，大多時候都閉門獨居，只與隱士林逋做鄰居朋友，互相用詩文來娛樂。他撰寫了五十一卷雜著，題名為《閑居編》。乾興元年二月十七日圓寂。
【English Translation】 English version Chan Master Xiangjie, ordained at Dongshan in Lin'an, was proficient in the three learnings (Tri-śikṣā). During the Tianfu era of the Jin Dynasty, he visited National Teacher Shao of the Tiantai school and attained enlightenment. One day, while meditating in the Samantabhadra Hall, a divine being suddenly knelt before him. The master asked who he was, and the being replied, 'I am a guardian deity of the precepts.' The master said, 'I worry that my past transgressions have not yet been eradicated. Do you know of them?' The deity said, 'Master, you have no major sins, only a minor fault.' The master asked, 'What is it?' The deity said, 'Whenever you discard the water from your bowl, it is also the property of the donors. Master, you often casually throw it away, which is not appropriate.' After saying this, the deity disappeared. From then on, the master would drink all the water from his bowl. The King of Wuyue heard of his reputation, bestowed upon him a purple robe, and granted him the title 'Pujue' (Universal Enlightenment), ordering him to reside on Gongchen Mountain. In the early years of the Kaibao era, King Zhongyi built the Pumen Vihara (Universal Gate Vihara) and invited him to propagate the essentials of the school. The master became the founding abbot. In the fourth year of Kaibao, he firmly declined due to old age. At that time, General Ling Chao dedicated the newly built Huayan (Avatamsaka) Dharma center on Wuyun Mountain to him as a place to spend his remaining years. The master often carried a large fan when going out and begged for money to buy meat to feed tigers. The tigers would always greet him, and he would ride them back to the mountain. In the second year of the Yongxi era, he passed away.
Eulogy:
The taste of meat and blood, the master never knew in his life. If the tiger has no meat to eat, it is as if he himself is hungry. Wagging its tail, it comes out of the forest, welcoming him and carrying him back. Who says that humans and animals are different? (This is) an opportunity to transform all beings.
Chan Master Yuan of Gushan in the Song Dynasty
The master's Dharma name was Zhiyuan, his style name was Wuwei, and he was from the Xu family of Qiantang. He became a monk at the age of eight, studying the three contemplations (Tri-vidyā) of the Tiantai school under Yuanqing of Fengxian. The master once lamented that after the death of Jingxi Zhanran (founder of Tiantai school), the subtle teachings of the Tiantai school had declined. Therefore, he devoted himself to writing, composing ten commentaries to elucidate the scriptures. The master diligently studied Confucianism in his early years and also delved into the teachings of Laozi and Zhuangzi, calling himself Zhongyongzi (Master of the Doctrine of the Mean). He resided in the Agate Courtyard on Gushan Mountain, possessing noble integrity. At that time, Wang Wenmu was dismissed from his position as prime minister and came to Hangzhou as a local official. The monks all went outside the city to welcome him. Dharma Master Ciyun sent someone to invite Chan Master Zhiyuan to go together, but the master declined due to illness. He smiled and said to the messenger, 'Please convey my regards to Dharma Master Ciyun, and tell him that Qiantang is temporarily keeping a monk.' Those who heard this were filled with admiration. The master was frail and sickly from a young age and mostly lived in seclusion, only befriending the recluse Lin Bu as a neighbor, entertaining each other with poetry and prose. He wrote fifty-one volumes of miscellaneous works, titled 'Idle Living Compilation'. He passed away on the seventeenth day of the second month of the first year of the Qianxing era.
日。自作祭文挽辭。越二日示寂。門人奉遺訓。斫院之後山。斂以陶器。合而瘞之。后十五年積雨山頹。啟陶。睹師真身不壞。爪發俱長。其唇微開。齒若珂雪。謚號法慧。治平二年改名寶勝院。紹興二十一年創延祥觀。有司新師所居以廣之。移額山北並塔遷焉。
贊曰。
鴻毛貴勢 蟬蛻塵囂 羸然一榻 疊簡飛毫 屹屹孤山 雲林寂寥 跡則刬矣 弗夷其高
宋慈雲式法師
師名遵式。字知白。臺州寧海葉氏。母夢咽明珠而生。出家于東掖山。傳天臺教於寶云通師。未幾。繼其席。祥符八年。刺史薛公請居靈山天竺寺。寺久廢。師按其舊而新之。王文穆出守。重師之道。奏復天竺名。尋請賜慈雲號。章獻太后遣使赍白金命修懺。師著金光明護國儀文上之。因奏請天臺教文入藏。又依經撰集諸懺法盛行於世。常行三昧以九十日為期。師力行之。感應非一。凡為法祈禱必然指。唯存三焉。及建光明懺堂。每架一椽一甃。必誦大悲咒七遍。屢經兵火。巋然獨存。願力致也。師詩文典雅。有金園靈苑天竺別集。天聖九年歸東嶺草堂。明年十月十八日夜有大星隕于山。師示寂。累謚法寶禪慧。淳祐八年。其徒明禋禱晴獲應。上御宸翰。加謚聖應。淳祐十一年。明禋禱晴復應。上御宸翰
{ "translations": [ "日。自作祭文挽辭。越二日示寂。門人奉遺訓。斫院之後山。斂以陶器。合而瘞之。后十五年積雨山頹。啟陶。睹師真身不壞。爪發俱長。其唇微開。齒若珂雪。謚號法慧。治平二年改名寶勝院。紹興二十一年創延祥觀。有司新師所居以廣之。移額山北並塔遷焉。", "現代漢語譯本：他親自撰寫祭文和挽辭，兩天後圓寂。弟子們遵照他的遺訓，在寺院後面的山上，用陶器將他的遺體斂葬。十五年後，因連年降雨導致山體崩塌，打開陶器后，發現他的真身沒有腐壞，指甲和頭髮都長長了，嘴唇微微張開，牙齒潔白如玉。謚號為『法慧』。治平二年，寺院改名為寶勝院。紹興二十一年，建立延祥觀，有關部門擴建了新的寺院供奉他，並將牌匾移到山北，佛塔也遷到那裡。", "", "贊曰。", "", "鴻毛貴勢 蟬蛻塵囂 羸然一榻 疊簡飛毫", "屹屹孤山 雲林寂寥 跡則刬矣 弗夷其高", "", "現代漢語譯本：讚頌說：", "依附權勢如鴻毛般輕賤，像蟬蛻殼般脫離塵世喧囂，瘦弱的身軀安臥於一榻之上，書寫簡牘筆走如飛。", "高聳的孤山，雲霧繚繞的山林寂靜寥廓，他的足跡雖然已經消失，但他的高尚品格卻不會被磨滅。", "", "宋慈雲式法師", "", "師名遵式（Zunshi），字知白（Zhibai）。臺州寧海葉氏。母夢咽明珠而生。出家于東掖山。傳天臺教於寶云通師。未幾。繼其席。祥符八年。刺史薛公請居靈山天竺寺。寺久廢。師按其舊而新之。王文穆出守。重師之道。奏復天竺名。尋請賜慈雲號。章獻太后遣使赍白金命修懺。師著金光明護國儀文上之。因奏請天臺教文入藏。又依經撰集諸懺法盛行於世。常行三昧以九十日為期。師力行之。感應非一。凡為法祈禱必然指。唯存三焉。及建光明懺堂。每架一椽一甃。必誦大悲咒七遍。屢經兵火。巋然獨存。願力致也。師詩文典雅。有金園靈苑天竺別集。天聖九年歸東嶺草堂。明年十月十八日夜有大星隕于山。師示寂。累謚法寶禪慧。淳祐八年。其徒明禋禱晴獲應。上御宸翰。加謚聖應。淳祐十一年。明禋禱晴復應。上御宸翰", "現代漢語譯本：法師名為遵式（Zunshi），字知白（Zhibai），是臺州寧海葉氏人。他的母親夢見吞下一顆明珠後生下了他。他在東掖山出家，向寶云通師學習天臺宗的教義。不久，就繼承了他的位置。祥符八年，刺史薛公邀請他居住在靈山天竺寺。這座寺廟荒廢已久，法師按照原來的樣子重新修建了它。王文穆擔任地方長官時，非常敬重法師的道行，上奏恢復了天竺寺的名稱。不久，朝廷賜予他『慈雲』的稱號。章獻太后派遣使者送來白金，命他修懺。法師撰寫了《金光明護國儀文》獻給朝廷，並奏請將天臺宗的教義典籍收入藏經。他還依據經典撰集了各種懺法，在世間廣為流傳。他經常進行三昧修行，每次以九十天為期限，法師努力踐行，感應的事蹟不止一件。凡是為求法而祈禱，必然有所指示，只保留三個。在建造光明懺堂時，每架設一根椽子、砌一塊磚，必定誦唸七遍《大悲咒》。雖然多次經歷戰火，懺堂仍然屹立不倒，這是願力所致。法師的詩文典雅優美，著有《金園靈苑天竺別集》。天聖九年，他回到東嶺草堂。第二年十月十八日夜晚，有一顆大星隕落在山上，法師圓寂。累次被追諡為『法寶禪慧』。淳祐八年，他的弟子明禋祈禱晴天獲得應驗，皇帝親自書寫詔書，加謚為『聖應』。淳祐十一年，明禋祈禱晴天再次獲得應驗，皇帝再次親自書寫詔書。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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。加謚正覺。
贊曰。
臺嶺一宗 興於法智 師出寶云 金昆玉季 示無生忍 住不退地 徽號累旌 終古不墜
宋明教嵩禪師
師名契嵩。字仲靈。藤州鐔津人。姓李氏。七歲出家。既受具。常戴觀音聖像。誦其名號。日十萬聲。經傳雜書靡不博記。得法于洞山聰公。慶曆中至錢塘。樂湖山之勝。遂稅駕焉。自號潛子。一室翛然。閉戶著書。作輔教論十餘萬言。明儒釋一貫。又著定祖圖正宗記。抱其書入京師。因府尹龍圖王公素以書獻。仁廟嘉嘆。詔付傳法院編次。旌以明教之號。賜其書入藏。韓忠獻公歐陽文忠公皆稱道之。由是名振海內。已而東還。屬蔡公襄為守。延置佛日山。居數年。退老於靈隱永安精舍。熙寧五年示寂。阇維。六根不壞者三。曰眼曰舌曰童真。並頂骨數珠五物存焉。所出舍利。紅白精潔。狀如大菽。葬于永安院之左。門人編其書曰鐔津集。
贊曰。
閉戶著書 引古連今 披誠帝闕 真氣森森 名馳海宇 道振禪林 百鍊不耗 斯表精金
宋真悟堪律師
師名允堪。錢塘人。年九歲。有客指小桂試之。答曰。始生巖谷畔。早有月中香。辨博精通。撰律宗十二部經解經傳。並法門贊序等文。慶曆七年賜號真悟大
【現代漢語翻譯】 現代漢語譯本：加謚為正覺。
贊曰：
臺嶺一宗，興起於法智（指天臺宗創始人智顗大師）；禪師出自寶云寺，如同金玉般優秀的兄弟； 展示了無生法忍，安住于不退轉之地；美好的名號不斷彰顯，永遠不會衰落。
宋明教嵩禪師
禪師名為契嵩，字仲靈，藤州鐔津人，姓李。七歲出家，受具足戒后，常戴觀音聖像，誦唸觀音名號，每日十萬聲。對於經書傳記等各種書籍，無不廣泛記誦。得法于洞山聰公。慶曆年間到達錢塘，喜愛湖山的美景，於是停下了行旅。自號潛子，在一間簡樸的屋室裡，閉門著書，寫作《輔教論》十餘萬字，闡明儒釋一貫的道理。又著《定祖圖正宗記》，抱著書進入京師，通過府尹龍圖王公素將書獻給皇帝。仁宗皇帝非常讚賞，下詔交付傳法院編次，賜予『明教』的稱號，並將他的書收入藏經。韓忠獻公、歐陽文忠公都稱讚他的學說。因此名聲震動海內。不久之後東歸，當時蔡公襄擔任地方長官，邀請他到佛日山居住。居住了幾年后，退隱到靈隱永安精舍養老。熙寧五年圓寂。火化后，有六根不壞的三處：眼、舌、童真，以及頂骨、數珠五件遺物存在。所產生的舍利，紅白精純潔凈，形狀像大豆。安葬在永安院的左側。門人編輯他的著作，名為《鐔津集》。
贊曰：
閉門著書，引用古代連線現在；以誠摯之心面見皇帝，浩然正氣令人敬畏； 名聲傳遍天下，佛法振興禪林；經過百般錘鍊而不損耗，這正體現了精金的本質。
宋真悟堪律師
律師名為允堪，錢塘人。九歲時，有客人指著小桂樹來考他，他回答說：『始生巖谷畔，早有月中香。』辯才敏捷，精通佛理。撰寫了律宗十二部經的註解和經傳，以及法門贊序等文章。慶曆七年，皇帝賜號『真悟大師』。
【English Translation】 English version: He was posthumously awarded the title 'Zhengjue' (Right Enlightenment).
Eulogy:
The lineage of Tiantai Mountain, flourished under Fazhi (referring to Zhiyi, the founder of the Tiantai school); the master came from Baoyun Temple, like brothers of gold and jade; Demonstrated the forbearance of non-origination, dwelling in the ground of non-retrogression; honorable titles accumulated, never to be lost throughout the ages.
Chan Master Qisong of Mingjiao in the Song Dynasty
The master's name was Qisong, styled Zhongling, a native of Xinjin in Teng Prefecture, with the surname Li. He left home at the age of seven. After receiving full ordination, he constantly wore a statue of Avalokiteshvara (Guanyin), reciting her name ten thousand times a day. He was widely versed in scriptures, commentaries, and various books. He received the Dharma from Cong Gong of Dongshan. During the Qingli era, he arrived in Qiantang, admiring the beauty of the lakes and mountains, and thus stopped his travels there. He called himself Qianzi, living in a simple room, closing his door to write books. He composed over ten thousand words in the 'Fujiao Lun' (Treatise on Assisting the Teachings), clarifying the unity of Confucianism and Buddhism. He also wrote 'Dingzu Tu Zhengzong Ji' (Records of the Orthodox Lineage of the Determined Ancestors), carrying the book to the capital, where it was presented to the emperor by Wang Gongsu, the prefectural governor. Emperor Renzong greatly praised it, ordering it to be compiled by the Translation Academy, bestowing the title 'Mingjiao' (Enlightening Teachings), and including his book in the Tripitaka. Han Zhongxian Gong and Ouyang Wenzhong Gong both praised his teachings. As a result, his fame spread throughout the country. Soon after, he returned east. At that time, Cai Gongxiang was serving as the local official, inviting him to reside at Mount Fori. After living there for several years, he retired to Yong'an Hermitage in Lingyin to spend his old age. He passed away in the fifth year of the Xining era. After cremation, three of his six roots remained intact: the eyes, tongue, and virile member, as well as the skull, prayer beads, and five other objects. The relics produced were red and white, pure and clean, shaped like large soybeans. He was buried to the left of Yong'an Monastery. His disciples compiled his writings, calling them the 'Xinjin Collection'.
Eulogy:
Closing the door to write books, connecting the past and present; presenting sincerity to the imperial court, the majestic spirit is awe-inspiring; His name spread throughout the world, the Dharma revitalized the Chan forest; refined a hundred times without diminishing, this exemplifies the essence of pure gold.
Vinaya Master Yunkan of Zhenwu in the Song Dynasty
The Vinaya Master's name was Yunkan, a native of Qiantang. At the age of nine, a guest pointed to a small osmanthus tree to test him, and he replied, 'It first grows by the side of rocky valleys, and early on has the fragrance of the moon.' He was eloquent and well-versed in Buddhist principles. He wrote commentaries and transmissions on the twelve divisions of the Vinaya school's scriptures, as well as prefaces and eulogies for the Dharma gate. In the seventh year of the Qingli era, the emperor bestowed the title 'Great Master Zhenwu' (True Enlightenment).
師。崇寧間加謚智圓。嘉禾陳舜俞撰行業記。元瘞西湖涌泉山。后遷塔西湖。
贊曰。
三無漏學 以戒為先 至人不生 宗其誰傳 援筆作記 弘范人天 寥寥千古 寶月高懸
宋功臣山政禪師
師名惟政。字渙然。華亭黃氏。幼有卓識。十八具戒。即遊方問道。凡三十年。罷參。居功臣山凈土院。出入常跨一黃牛。慶曆中。侍郎蔣公堂與師契密。嘗贈詩云。禪客尋常入舊都。黃牛角上掛瓶盂。有時帶笠穿云去。便好和云作畫圖。蓋實錄也。或問師何不談禪。曰。徒費言語。吾懶。寧暇曲折。但日夜煩萬象敷演耳。性簡率。冬不附爐。惟以荻花作毬。納足其中。客至共之。特好玩月。每盤膝坐大盆浮池中。自施轉之。吟嘯達旦。率以為常。詩峭㧞。思致甚高。一日蔣公曰。明日府中宴客。別設素饌延師。愿同清話。師諾之。明日留一偈而去。偈曰。昨日曾將今日期。出門倚杖又思惟。為僧只合居巖谷。國士筵中甚不宜。又山中偈曰。橋上山萬重。橋下水千里。惟有白鷺鷥。見我常來此。又送僧偈曰。山中何所有。嶺上多白雲。只可自怡悅。不堪持贈君。常自讚其像曰。貌古形疏倚杖藜。分明畫出須菩提。解空不許離聲色。似聽孤猿月下啼。人皆傳誦焉。筆法有晉人風。秦少游
【現代漢語翻譯】 現代漢語譯本 師（指惟政禪師）。崇寧年間被追諡為智圓。嘉禾人陳舜俞撰寫了他的行業記。元朝時，他的遺骸被安葬在西湖涌泉山。後來，他的塔被遷到了西湖邊。
贊曰：
三無漏學（指戒、定、慧三學），以戒為先。至人（指達到極高境界的人）不生，道統由誰來傳承？ 拿起筆來撰寫傳記，弘揚佛法，教化世人。歷經千年，他的德行如寶月般高懸。
宋功臣山政禪師
禪師法名惟政，字渙然，是華亭黃氏人。他從小就很有見識。十八歲受具足戒后，就開始四處遊歷參訪求道，總共三十年。**（原文此處缺失內容，無法翻譯）。他住在功臣山凈土院。經常騎著一頭黃牛出入。慶曆年間，侍郎蔣公堂與禪師關係密切，曾經贈詩說：『禪客尋常入舊都，黃牛角上掛瓶盂。有時帶笠穿云去，便好和云作畫圖。』這大概是真實的寫照。有人問禪師為什麼不談禪，禪師說：『徒勞費口舌，我懶得說。哪裡有空閑去繞彎子？只是日日夜夜有萬象在演說佛法罷了。』他性格簡率，冬天不烤火爐，只是用荻花做成球，把腳放在裡面取暖。客人來了，就一起用。他特別喜歡賞月，常常盤腿坐在大盆裡，漂浮在池中，自己轉動大盆，吟詩長嘯直到天亮，這成了他的習慣。他的詩風格峭拔，意境很高。有一天，蔣公說：『明天府里要宴請賓客，另外準備素菜來款待禪師，希望能夠一起清談。』禪師答應了。第二天，他留下一首偈頌就離開了。偈頌說：『昨日曾將今日期，出門倚杖又思惟。為僧只合居巖谷，國士筵中甚不宜。』還有山中偈說：『橋上山萬重，橋下水千里。惟有白鷺鷥，見我常來此。』還有送僧偈說：『山中何所有，嶺上多白雲。只可自怡悅，不堪持贈君。』他經常自己讚頌自己的畫像說：『貌古形疏倚杖藜，分明畫出須菩提（釋迦牟尼的弟子，以解空第一著稱）。解空不許離聲色，似聽孤猿月下啼。』人們都傳誦這些詩偈。他的筆法有晉人的風格。秦少游（北宋著名詞人）……
【English Translation】 English version The Master (referring to Chan Master Weizheng) was posthumously honored with the title 'Zhiyuan' during the Chongning era. Chen Shunyu from Jiahe wrote a biographical account of his deeds. During the Yuan dynasty, his remains were buried at Yongquan Mountain in West Lake. Later, his pagoda was moved to the edge of West Lake.
Eulogy:
The Threefold Training of Non-Outflow (referring to morality, concentration, and wisdom) prioritizes morality. The ultimate person (referring to someone who has reached the highest state) does not arise; who will transmit the lineage? Taking up the brush to write a biography, propagating the Dharma, and teaching sentient beings. After thousands of years, his virtue shines like a bright moon.
Chan Master Zheng, of Mount Gongchen, Song Dynasty
The Master's Dharma name was Weizheng, his style name was Huanran, and he was from the Huang family of Huating. He possessed remarkable insight from a young age. After receiving the full precepts at the age of eighteen, he began traveling and seeking the Way for a total of thirty years. **(The original text is missing content here, so it cannot be translated). He resided at the Pure Land Monastery on Mount Gongchen. He often rode a yellow ox to go in and out. During the Qingli era, Vice Minister Jiang Gongtang had a close relationship with the Master and once gifted him a poem: 'The Chan practitioner often enters the old capital, a bottle and bowl hang on the yellow ox's horn. Sometimes he wears a bamboo hat and goes through the clouds, it would be good to blend with the clouds and make a painting.' This is probably a true depiction. Someone asked the Master why he didn't talk about Chan, and the Master said: 'It's a waste of words, I'm too lazy to speak. Where do I have the leisure to be circuitous? It's just that the myriad phenomena are expounding the Dharma day and night.' He was simple and straightforward in nature, and he didn't use a stove in winter, but instead made balls out of reed flowers and put his feet inside to keep warm. When guests came, he would share them. He especially liked to admire the moon, and he often sat cross-legged in a large basin, floating in the pond, turning the basin himself, chanting poems and howling until dawn, which became his habit. His poems were sharp and lofty, with a very high artistic conception. One day, Jiang Gong said: 'Tomorrow the government office will host a banquet, and we will prepare vegetarian dishes to entertain the Master, hoping to have a clear conversation together.' The Master agreed. The next day, he left a verse and departed. The verse said: 'Yesterday I made an appointment for today, going out leaning on my staff, I pondered again. A monk should only live in a rocky valley, it is very inappropriate in a national scholar's banquet.' There is also a verse from the mountain: 'Mountains upon mountains above the bridge, thousands of miles of water below the bridge. Only the white egret sees me coming here often.' There is also a verse for sending off a monk: 'What is there in the mountains? There are many white clouds on the ridges. It can only be used to please oneself, it cannot be given as a gift to you.' He often praised his own portrait, saying: 'Ancient appearance, sparse form, leaning on a staff, clearly depicting Subhuti (a disciple of Shakyamuni, known for being foremost in understanding emptiness). Understanding emptiness does not allow separation from sound and form, it is like listening to a lone ape howling under the moon.' People all recited these poems and verses. His brushwork had the style of the Jin people. Qin Shaoyou (a famous Ci poet of the Northern Song Dynasty) ......
尤所愛玩。凡見其筆跡。必取蓄之。世稱為政黃牛。
贊曰。
高韻超俗 清吟絕塵 一笠牛背 林間水濵 貌臞趣淡 莫得而親 何以自怡 嶺有白雲
宋海月辨法師
師名慧辨。字訥翁。華亭富氏子。受業普照。從天竺韶及浮石矩傳天臺教觀。韶將老。命師代講。夢章安以金篦擊其口曰。汝勤于誨人。當得辨智。久之。率繼其席。嘉祐中。翰林沈公遘帥郡。以嚴為理。察師道行。獨異之。俾蒞僧職。遷都僧正。東坡時為通守。嘗與師為方外之遊。講授二十五年。往來常千人。無何。歸隱草堂。但六事隨身而已。熙寧六年冬。旦起盥濯別眾而化。遺戒須待東坡至方可合棺。四日坡始抵山中。見其趺坐如生。頂尚溫暖。作三絕哭之。師沒二十一年。東坡追序其事云。余去杭。夢至西湖上。有大殿。榜曰彌勒下生。故人海月辨師之流皆行道其間。乃作讚辭。潁濵銘其塔。
贊曰。
滄海孤月 生於云間 飛輪竺嶺 萬象光寒 知之者誰 眉山老仙 有如不信 銘贊皎然
宋辨才凈法師
師名元凈。字無象。於潛徐氏。生而左肩肉起如袈裟條。八十一日乃滅。父嘆曰。是宿世沙門也。自幼出家。受業于慈雲。日夜精勤。慈雲沒後。復事明智。
【現代漢語翻譯】 現代漢語譯本： （他）尤其喜愛玩賞（字畫）。凡是見到他的筆跡，必定取來收藏。世人稱（他）為政黃牛。
贊曰：
高尚的韻致超脫世俗，清雅的吟唱遠離塵囂。頭戴斗笠，身處牛背之上，（時常出沒于）林間水邊。 容貌清瘦，興致淡泊，令人難以親近。用什麼來使自己快樂呢？（那便是）山嶺上的白雲。
宋 海月辨法師（Song Haiyue Bian Dharma Master）
法師名慧辨（Huibian），字訥翁（Ne'weng），是華亭（Huating）富氏之子。在普照（Puzhao）處接受學業，跟隨天竺韶（Tianzhushao）及浮石矩（Fushiju）傳習天臺教觀（Tiantai jiaoguan）。天竺韶年老時，命法師代替他講經。夢見章安（Zhang'an）用金篦（jin bi，一種醫療器具）敲擊他的嘴說：『你勤于教誨他人，應當獲得辯才智慧。』不久，（慧辨）便繼承了他的席位。嘉祐（Jiayou）年間，翰林沈公遘（Shen Gong Gou）擔任郡守，以嚴厲著稱。考察法師的道行，唯獨對他另眼相看，讓他管理僧職，陞遷為都僧正（Du sengzheng）。東坡（Dongpo，蘇軾的號）當時擔任通守，曾經與法師進行方外之遊。講授佛法二十五年，往來聽講的常有千人。不久，歸隱草堂，只有六件事物隨身而已。熙寧（Xining）六年冬天，早晨起來洗漱完畢，告別眾人而圓寂。遺囑說必須等待東坡到來才能合棺。四天後，東坡才到達山中，看見他跏趺而坐，如同活著一般，頭頂尚有餘溫，於是作了三首絕句來哭悼他。法師圓寂二十一年後，東坡追述此事說：『我離開杭州（Hangzhou）時，夢見來到西湖（West Lake）上，有一座大殿，匾額上寫著彌勒下生（Maitreya's Descent）。故人海月辨法師之流都在其中修行。』於是作了讚辭。潁濵（Yingbin）為他的塔撰寫了銘文。
贊曰：
滄海中的一輪孤月，從云間升起。法輪（Dharma wheel）飛轉于竺嶺（Zhuling），萬象沐浴在清冷的光輝中。 瞭解他的人是誰呢？是眉山（Meishan）的老仙（laoxian，指蘇軾）。如果有人不相信，（看看）銘文和讚辭，是多麼的明明白白。
宋 辨才凈法師（Song Biancai Jing Dharma Master）
法師名元凈（Yuanjing），字無象（Wuxiang），是於潛（Yuqian）徐氏（Xu）之子。出生時左肩的肉隆起，像袈裟的條紋，八十一天後才消失。父親感嘆道：『這是前世的沙門啊。』從小就出家，在慈雲（Ciyun）處接受學業，日夜精進勤奮。慈雲圓寂后，又侍奉明智（Mingzhi）。
【English Translation】 English version: He particularly enjoyed appreciating (calligraphy and paintings). Whenever he saw his handwriting, he would definitely collect it. People called him Zheng Huangniu.
Eulogy:
His lofty charm transcends the mundane, his pure chanting is far from the dust. Wearing a bamboo hat, on the back of an ox, (he often appears) among the forests and by the water. His appearance is lean, his interests are simple, making him difficult to approach. What does he use to please himself? (It is) the white clouds on the mountains.
Song Dynasty Haiyue Bian Dharma Master
The Dharma Master's name was Huibian, his courtesy name was Ne'weng, and he was the son of the Fu family of Huating. He received his education at Puzhao, and followed Tianzhushao and Fushiju to learn the Tiantai teachings. When Tianzhushao was old, he ordered the Dharma Master to lecture in his place. He dreamed that Zhang'an struck his mouth with a golden spatula, saying, 'You are diligent in teaching others, you should gain eloquence and wisdom.' Soon, (Huibian) succeeded him. During the Jiayou period, the Hanlin Shen Gong Gou served as the prefect, known for his strictness. He examined the Dharma Master's conduct and treated him differently, allowing him to manage monastic affairs and promoting him to Du sengzheng. Dongpo, who was then serving as the prefect, once traveled with the Dharma Master beyond the mundane. He lectured on the Dharma for twenty-five years, and there were often thousands of people coming and going to listen. Soon after, he retired to a thatched cottage, with only six things with him. In the winter of the sixth year of Xining, he got up in the morning, washed, and bid farewell to everyone before passing away. His will stated that he must wait for Dongpo to arrive before the coffin could be closed. Four days later, Dongpo arrived in the mountains and saw him sitting in meditation, as if alive, with warmth still on his head, so he wrote three quatrains to mourn him. Twenty-one years after the Dharma Master passed away, Dongpo recalled the event and said, 'When I left Hangzhou, I dreamed that I came to West Lake, where there was a large hall with a plaque that read Maitreya's Descent. Old friends like Dharma Master Haiyue Bian were all practicing there.' So he wrote an eulogy. Yingbin wrote an inscription for his pagoda.
Eulogy:
A solitary moon in the vast sea, rising from the clouds. The Dharma wheel flies over Zhuling, and all things are bathed in the cold light. Who knows him? It is the old immortal of Meishan. If anyone does not believe, (look at) the inscription and eulogy, how clear they are.
Song Dynasty Biancai Jing Dharma Master
The Dharma Master's name was Yuanjing, his courtesy name was Wuxiang, and he was the son of the Xu family of Yuqian. When he was born, the flesh on his left shoulder rose like the stripes of a kasaya, and it disappeared after eighty-one days. His father sighed and said, 'This is a Shramana from a previous life.' He became a monk from a young age, receiving his education at Ciyun, diligently and diligently day and night. After Ciyun passed away, he served Mingzhi.
年二十五。賜紫衣及辨才號。太守沈公遘謂上天竺觀音道場以音聲懺悔為佛事。非禪那居。請師以教易之。師至。吳越競來。鑿山增室。幾至萬礎。學者數倍。十七年。有利而奪之者。逾年奪者敗。復以𢌿師。趙清獻公贊之云。師去天竺。山空鬼哭。天竺師歸。道場光輝。越二年謝去。老於南山龍井之上。平生精修凈業。行成力具。著應非一。嘗與僧熙仲同食。仲視師眉間有光如螢。攬之得舍利。后常有于臥起處得舍利者。元祐八年示寂。壽八十一。果符初生肩痕之徴。塔成。東坡志其行事。潁濵為銘。
贊曰。
法苑將興 棟樑攸屬 揮麈白雲 雨花飄馥 維趙及蘇 式是高躅 龍井風清 過者必肅
宋南屏臻法師
師名道臻。傳四明法智之道。初住金山龍遊。侍讀吳公倅都。聞師名。革興教禪居請主之。學者朋來。師每講次。會文集義。貫穿始終。浙西臺學大振自南屏始。嘗述二偈讚妙宗鈔曰。佛許六即辨。蛣蜣何不通。知一不知二。失西又失東。三十若果成。一切皆常樂。蛣蜣不究竟。諸佛斷性惡。后與凈覺岳公辨教門。陳詞有司。乞筑高臺。豎赤幡。仿西竺聖師與外道角勝。以幡標顯處。義墮者斷首截舌懸之。府尹杜而不從。聞者凜然。初吳公多於休沐請講。盛服止閫
【現代漢語翻譯】 現代漢語譯本 （道臻法師）二十五歲時，被賜予紫衣，並賜予辨才的稱號。太守沈公遘認為上天竺觀音道場以音聲懺悔作為佛事，不是禪修的地方，於是請法師用禪修來改變它。法師到達后，吳越地區的人們爭相前來，開鑿山石，增建房屋，幾乎達到一萬個基石。學習的人數也增加了好幾倍。十七年後，有人用不正當手段奪取了道場，過了一年，奪取者失敗了，又重新請法師回來主持。趙清獻公讚揚他說：『法師離開天竺，山中空曠，鬼神哭泣；天竺法師歸來，道場光輝燦爛。』過了兩年，法師告別離去，在南山龍井之上安度晚年。他一生精進修行凈土法門，修行圓滿，功力具足，所顯現的瑞應不止一件。曾經與僧人熙仲一同吃飯，熙仲看到法師眉間有光芒如螢火蟲，用手去抓，得到了一顆舍利。後來常常有人在法師睡覺或起身的地方得到舍利。元祐八年，法師示寂，享年八十一歲，果真應驗了出生時肩膀上有痕跡的徵兆。塔建成后，蘇東坡撰寫了關於法師生平行事的文章，黃庭堅為他撰寫了銘文。
讚頌說：
佛法道場將要興盛， 棟樑之才正屬於您。 揮動拂塵講解佛法， 如雨般的花朵飄散芬芳。 有趙清獻公和蘇東坡， 傚法您高尚的足跡。 龍井的風清澈涼爽， 路過的人必定肅然起敬。
宋南屏臻法師
法師名叫道臻，傳揚四明法智的教義。最初住在金山龍遊，侍讀吳公倅都，聽聞法師的名聲，於是革新興教禪居，請法師來主持。學習的人們紛紛前來。法師每次講經，都會彙集文獻，闡釋義理，貫穿始終。浙西地區的臺宗學說得以大大振興，就是從南屏開始的。曾經撰寫了兩首偈頌來讚美妙宗鈔，說：『佛允許六即的辨析，蜣螂為什麼不能通達？只知其一，不知其二，失去了西方，又失去了東方。如果三十心都圓滿成就，一切都是常樂的。蜣螂不能究竟，諸佛斷除了性惡。』後來與凈覺岳公辯論教門，向有關部門陳述，請求建造高臺，豎立紅幡，效仿西竺的聖師與外道辯論角勝。在幡幟所標明的地方，如果義理失敗，就斬斷頭顱，割掉舌頭，懸掛示眾。府尹杜絕了這種做法，聽聞的人都感到凜然。起初，吳公經常在休假的時候請法師講經，穿著盛裝來到門檻前。
【English Translation】 English version At the age of twenty-five, he was granted a purple robe and the title of Biancai (Eloquent Talent). The prefect, Shen Gonggou, believed that the Guanyin (Avalokiteśvara) Bodhimanda (place of enlightenment) of Upper Tianzhu (Upper India) used vocal repentance as a Buddhist practice, which was not suitable for a place of Chan (Zen) meditation. Therefore, he invited the master to change it with Chan teachings. After the master arrived, people from the Wu and Yue regions competed to come, excavating mountains and adding rooms, almost reaching ten thousand foundation stones. The number of students also increased several times. Seventeen years later, someone took the Bodhimanda by improper means. A year later, the one who seized it failed, and the master was invited back to preside over it again. Zhao Qingxian Gong (Duke Zhao Qingxian) praised him, saying, 'When the master left Tianzhu, the mountains were empty, and ghosts cried; when the Tianzhu master returned, the Bodhimanda shone brightly.' Two years later, the master bid farewell and retired, spending his old age above the Longjing (Dragon Well) of Nanshan (Southern Mountain). Throughout his life, he diligently cultivated the Pure Land practice, and his practice was complete and his power was sufficient. The auspicious signs he manifested were not just one. He once ate with the monk Xizhong, who saw a light like a firefly between the master's eyebrows. He reached out and obtained a śarīra (relic). Later, people often found śarīras where the master slept or got up. In the eighth year of Yuanyou (1093 AD), the master passed away at the age of eighty-one, truly fulfilling the sign of the mark on his shoulder at birth. After the pagoda was built, Su Dongpo (a famous scholar) wrote about the master's life and deeds, and Huang Tingjian (another famous scholar) wrote an inscription for him.
A Gatha (verse of praise):
The Dharma garden is about to flourish, The pillar and beam belong to you. Waving the whisk, explaining the Dharma, Flowers rain down, fragrant and rich. There are Zhao Qingxian and Su Dongpo, Following your noble footsteps. The wind of Longjing is clear and cool, Those who pass by must be respectful.
Venerable Daozhen of Southern Ping
The master's name was Daozhen, and he propagated the teachings of the Siming Fazhi (Fazhi of Siming). He initially resided in Jinshan Longyou. The attendant Wu Gong (Duke Wu) heard of the master's name and reformed the Xingjiao Chan residence, inviting the master to preside over it. Scholars came in droves. Each time the master lectured, he would gather documents, explain the meanings, and connect them from beginning to end. The Tiantai (Tiantai) school of Zhejiang West was greatly revitalized, starting from Southern Ping. He once wrote two Gathas to praise the Miaozong Chao (Annotations on the Subtle Meaning), saying, 'The Buddha allows the analysis of the Six Identities, why can't the dung beetle understand? Knowing one but not knowing two, losing the West and losing the East. If the thirty minds are all perfectly accomplished, everything is constant and joyful. The dung beetle cannot reach the ultimate, all Buddhas cut off the evil of nature.' Later, he debated the teaching gate with Jingjue Yue Gong (Duke Yue of Jingjue), petitioning the relevant departments to build a high platform and erect a red banner, imitating the holy teachers of West India in debating and competing with heretics. At the place marked by the banner, if the meaning was defeated, the head would be cut off, the tongue would be cut out, and they would be hung up for public display. The prefectural governor forbade this practice, and those who heard it felt awe-inspiring. Initially, Wu Gong often invited the master to lecture during his holidays, wearing formal attire and stopping at the threshold.
外。師未登座不輒入。東坡云。與師語群集。有所遺忘。師則應口誦之。袞袞不休。東坡祭辨才文云。講有辨臻。即謂師也。崇寧中謚實相。
贊曰。
維南有山 天設翠屏 師講其下 鬼神來聽 法戰之勇 氣肅千兵 坡言不泯 尚為典刑
宋大智照律師
師名元照。字湛然。餘杭唐氏。少依祥符東藏慧鑒師學毗尼。及見神悟謙公講天臺教觀。遂摳衣出門。博究群宗。以律為本。又從廣慈受菩薩戒。戒光發見。頓漸律儀罔不兼備。南山一宗蔚然大振。常披布伽黎。杖錫持缽。乞食於市。楊無為贊之曰。持缽出。持缽歸。佛心常在四威儀。初入廛時人不識。虛空常有鬼神知。四主郡席。晚居靈芝。凡三十年。眾常數百。嘗言化當世莫若講說。垂將來莫若著書。撰資持濟緣行宗應法住法報恩諸記。十六觀小彌陀義疏。及刪定律尼本。共百餘卷。芝園集二十卷。自號安忍子。政和六年秋。命諷普賢行愿品。趺坐而化。漁人皆聞天樂聲。建塔靈芝西北。謚大智。
贊曰。
毗尼秘藏 終南著稱 中微孰振 大智崛興 儀合萬行 論集諸乘 芝園西邁 天樂來迎
宋三藏道法師
師名法道。舊名永道。順昌毛氏。出家宗唯識百法二論。又受要天總
【現代漢語翻譯】 現代漢語譯本：
外。法師未升座時，人們不敢輕易進入。蘇軾說：『與法師交談，眾人聚集，若有所遺忘，法師便能應聲背誦出來，滔滔不絕。』蘇軾祭奠辨才法師的文章中說：『講經說法有辨才，達到精妙的境界』，說的就是這位法師。崇寧年間，追諡為實相。
讚頌說：
維南山有山，上天設定了翠綠的屏障。法師在山下講經，鬼神都來聽聞。法戰的勇猛，氣勢肅穆如千軍萬馬。蘇軾的言論沒有泯滅，至今仍是典範。
宋大智照律師（Song Da Zhi Zhao Lv Shi）：
法師名元照（Yuan Zhao），字湛然（Zhan Ran），餘杭唐氏。年少時跟隨祥符東藏慧鑒法師學習毗尼（Vinaya，戒律）。後來見到神悟謙公講解天臺教觀，於是離開師門，廣泛研究各宗派，以戒律為根本。又從廣慈受菩薩戒，戒光顯現，頓悟和漸悟的律儀無不兼備。南山律宗因此蔚然大振。法師常披著布伽黎（kasaya，袈裟），拄著錫杖，拿著缽，在街市上乞食。楊無為讚頌他說：『持缽而出，持缽而歸，佛心常在四威儀（行住坐臥）。初入街市無人認識，虛空中常有鬼神知曉。』法師主持郡中法席，晚年居住在靈芝寺，前後三十年。門下常有數百人。法師常說，教化當世，沒有比講經說法更好的；垂範將來，沒有比著書立說更好的。撰寫了《資持記》、《濟緣記》、《行宗記》、《應法記》、《住法記》、《報恩記》、《十六觀小彌陀義疏》，以及刪定律尼本，共一百餘卷。《芝園集》二十卷，自號安忍子（An Ren Zi）。政和六年秋，法師命人諷誦《普賢行愿品》，然後跏趺坐化。漁人都聽到了天樂之聲。在靈芝寺西北建塔，謚號大智。
讚頌說：
毗尼的秘藏，終南山著稱。中間衰微，誰來振興？大智法師崛起而興。儀軌符合萬行，論著彙集諸乘。靈芝寺西去，天樂前來迎接。
宋三藏道法師（Song San Zang Dao Fa Shi）：
法師名法道（Fa Dao），原名永道（Yong Dao），順昌毛氏。出家后宗奉唯識百法二論。又接受要天總 English version:
Furthermore, disciples did not casually enter the room before the master took his seat. Su Shi (Dongpo) said, 'When conversing with the master, many people gathered, and if something was forgotten, the master could recite it from memory, continuously and without pause.' Su Shi's memorial essay for the Venerable Biancai (Biancai) stated, 'His lectures were eloquent and reached a state of perfection,' referring to this master. During the Chongning era, he was posthumously honored with the title 'Real Appearance' (Shi Xiang).
A eulogy says:
South of the Wei, there is a mountain, Heaven has set up emerald screens. The master lectured beneath it, And ghosts and spirits came to listen. The courage of his Dharma battles, His aura awed a thousand soldiers. Dongpo's words have not faded, And still serve as a model.
Song Dynasty Greatly Wise Vinaya Master Zhao (Song Da Zhi Zhao Lv Shi):
The master's name was Yuan Zhao (Yuan Zhao), his courtesy name was Zhan Ran (Zhan Ran), from the Tang family of Yu Hang. In his youth, he studied the Vinaya (Vinaya, monastic discipline) under Master Huijian (Huijian) of the Eastern Treasury at Xiangfu Temple. Later, upon seeing the Venerable Shenwu Qian (Shenwu Qian) lecturing on the Tiantai teachings, he left his teacher and extensively studied various schools, taking the Vinaya as his foundation. He also received the Bodhisattva precepts at Guangci Temple, and the light of the precepts manifested, encompassing both gradual and sudden approaches to monastic discipline. The Nanshan Vinaya school flourished greatly as a result. The master often wore the kasaya (kasaya, monastic robe), carried a staff, and held a bowl, begging for food in the marketplace. Yang Wuwei praised him, saying, 'He goes out with his bowl, he returns with his bowl, the Buddha's mind is always present in his four modes of conduct (walking, standing, sitting, and lying down). When he first enters the market, no one recognizes him, but the ghosts and spirits in the sky always know.' The master presided over Dharma assemblies in the prefecture and resided at Lingzhi Temple in his later years, for a total of thirty years. He often had several hundred disciples. The master often said that there is no better way to transform the present age than through lecturing and teaching, and no better way to leave a legacy for the future than through writing books. He wrote the 'Notes on Supporting Resources' (Zi Chi Ji), 'Notes on Assisting Conditions' (Ji Yuan Ji), 'Notes on the Practice School' (Xing Zong Ji), 'Notes on Appropriate Dharma' (Ying Fa Ji), 'Notes on Abiding Dharma' (Zhu Fa Ji), 'Notes on Repaying Kindness' (Bao En Ji), 'Commentary on the Sixteen Contemplations of the Smaller Amitabha Sutra,' and revised the Vinaya text for nuns, totaling over a hundred volumes. He also compiled the 'Lingzhi Garden Collection' in twenty volumes, calling himself 'An Ren Zi' (An Ren Zi). In the autumn of the sixth year of the Zhenghe era, the master ordered the recitation of the 'Samantabhadra's Vows' (Pu Xian Xing Yuan Pin), then sat in the lotus position and passed away. Fishermen all heard the sound of heavenly music. A pagoda was built northwest of Lingzhi Temple, and he was posthumously honored with the title 'Greatly Wise' (Da Zhi).
A eulogy says:
The secret treasury of the Vinaya, Is renowned at Zhongnan Mountain. Who will revive it in its decline? The Greatly Wise Master rises up. His conduct accords with myriad practices, His treatises gather all vehicles. Westward to Lingzhi Garden he goes, Heavenly music comes to greet him.
Song Dynasty Tripitaka Master Dao (Song San Zang Dao Fa Shi):
The master's name was Fa Dao (Fa Dao), originally Yong Dao (Yong Dao), from the Mao family of Shunchang. After leaving home, he followed the Consciousness-Only Hundred Dharmas and Two Treatises. He also received the essential teachings of Yao Tianzong.
【English Translation】 Furthermore, disciples did not casually enter the room before the master took his seat. Su Shi (Dongpo) said, 'When conversing with the master, many people gathered, and if something was forgotten, the master could recite it from memory, continuously and without pause.' Su Shi's memorial essay for the Venerable Biancai (Biancai) stated, 'His lectures were eloquent and reached a state of perfection,' referring to this master. During the Chongning era, he was posthumously honored with the title 'Real Appearance' (Shi Xiang). A eulogy says: South of the Wei, there is a mountain, Heaven has set up emerald screens. The master lectured beneath it, And ghosts and spirits came to listen. The courage of his Dharma battles, His aura awed a thousand soldiers. Dongpo's words have not faded, And still serve as a model. Song Dynasty Greatly Wise Vinaya Master Zhao (Song Da Zhi Zhao Lv Shi): The master's name was Yuan Zhao (Yuan Zhao), his courtesy name was Zhan Ran (Zhan Ran), from the Tang family of Yu Hang. In his youth, he studied the Vinaya (Vinaya, monastic discipline) under Master Huijian (Huijian) of the Eastern Treasury at Xiangfu Temple. Later, upon seeing the Venerable Shenwu Qian (Shenwu Qian) lecturing on the Tiantai teachings, he left his teacher and extensively studied various schools, taking the Vinaya as his foundation. He also received the Bodhisattva precepts at Guangci Temple, and the light of the precepts manifested, encompassing both gradual and sudden approaches to monastic discipline. The Nanshan Vinaya school flourished greatly as a result. The master often wore the kasaya (kasaya, monastic robe), carried a staff, and held a bowl, begging for food in the marketplace. Yang Wuwei praised him, saying, 'He goes out with his bowl, he returns with his bowl, the Buddha's mind is always present in his four modes of conduct (walking, standing, sitting, and lying down). When he first enters the market, no one recognizes him, but the ghosts and spirits in the sky always know.' The master presided over Dharma assemblies in the prefecture and resided at Lingzhi Temple in his later years, for a total of thirty years. He often had several hundred disciples. The master often said that there is no better way to transform the present age than through lecturing and teaching, and no better way to leave a legacy for the future than through writing books. He wrote the 'Notes on Supporting Resources' (Zi Chi Ji), 'Notes on Assisting Conditions' (Ji Yuan Ji), 'Notes on the Practice School' (Xing Zong Ji), 'Notes on Appropriate Dharma' (Ying Fa Ji), 'Notes on Abiding Dharma' (Zhu Fa Ji), 'Notes on Repaying Kindness' (Bao En Ji), 'Commentary on the Sixteen Contemplations of the Smaller Amitabha Sutra,' and revised the Vinaya text for nuns, totaling over a hundred volumes. He also compiled the 'Lingzhi Garden Collection' in twenty volumes, calling himself 'An Ren Zi' (An Ren Zi). In the autumn of the sixth year of the Zhenghe era, the master ordered the recitation of the 'Samantabhadra's Vows' (Pu Xian Xing Yuan Pin), then sat in the lotus position and passed away. Fishermen all heard the sound of heavenly music. A pagoda was built northwest of Lingzhi Temple, and he was posthumously honored with the title 'Greatly Wise' (Da Zhi). A eulogy says: The secret treasury of the Vinaya, Is renowned at Zhongnan Mountain. Who will revive it in its decline? The Greatly Wise Master rises up. His conduct accords with myriad practices, His treatises gather all vehicles. Westward to Lingzhi Garden he goes, Heavenly music comes to greet him. Song Dynasty Tripitaka Master Dao (Song San Zang Dao Fa Shi): The master's name was Fa Dao (Fa Dao), originally Yong Dao (Yong Dao), from the Mao family of Shunchang. After leaving home, he followed the Consciousness-Only Hundred Dharmas and Two Treatises. He also received the essential teachings of Yao Tianzong.
持三藏密咒軌。及傳圓頓戒法于圓照師。鹹得其要。政和中賜椹衣。主左街香積院。賜號寶覺。林靈素以左道罔上。宣和初詔改僧為德士。服冠巾。天下從之無敢后。師獨毅然抗詔。黥流道州。后七年還僧。建炎三年賜圓通法濟號。紹興間賜對。上面命欲為之去其涅跡。師曰。雖感聖恩。然先皇之墨不忍除也。上曰。這僧到老倔強。計自便。故事。道場僧左道右。崇觀以來遂易舊制。師不能平。詣朝廷。與道士劉若謙論辨。卒獲改正。十七年秋。說偈端坐而化。茶毗。舍利無數。建塔九里松。
贊曰。
維古至人 為法亡身 身既亡矣 涅奚足云 蠻鄉瘴重 黼座恩新 等視無礙 太虛浮雲
宋北關妙行凈律師
師名思凈。錢塘喻氏子。好畫阿彌陀佛。臻其妙。楊無為呼為喻彌陀。世因以稱焉。棄家學佛。就北關僦舍飯僧。不二十年。及三百萬。移妙行額。廣所居為寺。至今接待不絕。屬離亂。寺獨不焚。師造賊壘。愿以一身代一城之命。賊竦然。為之少戢。或者問師能畫彌陀。何不參禪。師答曰。平生只解念彌陀。不解參禪可奈何。但得五湖風月在。太平何用動干戈。師兒時游西湖多寶山輒作唸曰。異時當鐫此石為佛。後果為彌勒像。侍郎薛公問彌勒見在天宮說法。鑿石奚為
【現代漢語翻譯】 現代漢語譯本： 他精通三藏密咒的儀軌，並將圓頓戒法傳授給圓照師（人名），他們都領悟了其中的精髓。政和年間，他被賜予椹衣（僧衣），主持左街香積院（寺院名），並被賜予『寶覺』的稱號。林靈素（人名）以左道邪說迷惑皇帝，宣和初年，皇帝下詔將僧人改為德士（道士），穿戴道士的冠巾。天下僧人紛紛遵從，無人敢違抗，唯獨他毅然抗旨，被刺字流放到道州（地名）。七年後，恢復僧人身份。建炎三年，被賜予『圓通法濟』的稱號。紹興年間，皇帝召見他，想為他去除臉上的刺字。他說：『雖然感謝皇上的恩典，但是先皇留下的墨跡，實在不忍心去除。』皇帝說：『這和尚到老都這麼倔強，隨他去吧。』按照舊例，道場僧人左邊是道士，右邊是僧人。崇觀（年號）以來，就改變了舊制。他對此感到不平，於是前往朝廷，與道士劉若謙（人名）辯論，最終得以改正。紹興十七年秋，他說了偈語后，端坐圓寂。火化后，得到無數舍利，建塔於九里松（地名）。
贊曰：
古代的至人，爲了佛法而獻身。既然已經獻身，臉上的刺字又算得了什麼呢？蠻荒之地的瘴氣再重，也比不上皇上給予的新恩。平等看待一切，沒有任何障礙，太虛空就像浮雲一樣。
宋北關妙行凈律師（人名）
律師法名思凈（法名），是錢塘（地名）喻氏之子。他擅長繪畫阿彌陀佛像，達到了非常精妙的程度。楊無為（人名）稱他為『喻彌陀』，世人因此也這樣稱呼他。他捨棄家庭，學習佛法，在北關（地名）租房供養僧人，不到二十年，供養的僧人就達到了三百萬。他將妙行（寺名）的匾額移來，擴建住所為寺廟，至今接待僧人不斷。遇到戰亂，唯獨這座寺廟沒有被焚燬。他前往賊寇的營壘，願意以自己的生命代替一城百姓的性命。賊寇被他的行為所感動，稍微收斂了一些。有人問他，既然能畫阿彌陀佛，為什麼不參禪？他回答說：『我平生只會念阿彌陀佛，不會參禪，這可怎麼辦呢？只要五湖（地名）的風月還在，太平盛世又何必動用干戈呢？』他小時候在西湖（地名）多寶山（地名）遊玩時，常常唸叨說：『將來應當將這塊石頭雕刻成佛像。』後來果然雕刻成了彌勒像。侍郎薛公（人名）問他，彌勒佛現在天宮說法，為何還要鑿石像呢？
【English Translation】 English version: He was proficient in the rituals of the esoteric mantras of the Tripitaka (three collections of Buddhist texts) and transmitted the complete and sudden precepts to Master Yuanzhao (person's name), both of whom grasped their essence. During the Zhenghe period (era name), he was granted a dark brown robe (monk's robe), presided over the Xiangji Monastery (monastery's name) on the Left Street, and was bestowed the title 'Baojue' (Precious Enlightenment). Lin Lingsu (person's name) misled the emperor with heterodox doctrines. In the early Xuanhe period (era name), the emperor issued an edict to change monks into Taoist priests, wearing Taoist hats and robes. Monks throughout the country followed suit, none daring to disobey, except for him, who resolutely resisted the imperial decree and was tattooed and exiled to Daozhou (place name). Seven years later, he was restored to his status as a monk. In the third year of the Jianyan period (era name), he was granted the title 'Yuantong Faji' (Perfectly Comprehending Dharma Savior). During the Shaoxing period (era name), the emperor summoned him and wanted to remove the tattoos from his face. He said, 'Although I am grateful for the emperor's grace, I cannot bear to remove the ink marks left by the late emperor.' The emperor said, 'This monk is stubborn even in his old age, let him be.' According to custom, the monks in the Daocheng Monastery (monastery's name) were Taoists on the left and monks on the right. Since the Chongguan period (era name), the old system had been changed. He felt uneasy about this, so he went to the court and debated with the Taoist Liu Ruoqian (person's name), and finally succeeded in correcting it. In the autumn of the seventeenth year of the Shaoxing period, he spoke a verse and passed away in a seated posture. After cremation, countless relics were obtained, and a pagoda was built at Jiulimatsu (place name).
Eulogy:
The supreme man of ancient times sacrificed his life for the Dharma. Since he has already sacrificed his life, what is the tattoo on his face worth? The miasma in the barbarian land is heavy, but it cannot compare to the new grace bestowed by the emperor. Treating everything equally, without any obstacles, the great void is like floating clouds.
Song Beiguan Miaohang Jing Vinaya Master (person's name)
The Vinaya Master's Dharma name was Sijing (Dharma name), and he was the son of the Yu family of Qiantang (place name). He was skilled at painting Amitabha Buddha images, reaching a very exquisite level. Yang Wuwei (person's name) called him 'Yu Amitabha', and the world therefore called him that. He abandoned his family to study Buddhism, and rented a house in Beiguan (place name) to provide meals for monks. In less than twenty years, he had provided meals for three million monks. He moved the plaque of Miaohang (temple name) and expanded his residence into a temple, which continues to receive monks to this day. During the turmoil of war, only this temple was not burned down. He went to the bandit camp, willing to sacrifice his own life in exchange for the lives of the people of the city. The bandits were moved by his actions and restrained themselves somewhat. Someone asked him, since he could paint Amitabha Buddha, why didn't he practice Chan (Zen)? He replied, 'In my life, I only know how to recite Amitabha Buddha, I don't know how to practice Chan, what can I do? As long as the scenery of the Five Lakes (place name) remains, why should we resort to war for peace?' When he was a child, he often played on Duobao Mountain (place name) in West Lake (place name) and often said, 'In the future, I should carve this stone into a Buddha image.' Later, he indeed carved it into a Maitreya image. Attendant Minister Xue Gong (person's name) asked him, Maitreya Buddha is now preaching in the heavenly palace, why carve a stone statue?
。師答曰。咄哉頑石頭。全憑巧匠修。只今彌勒佛。莫待下生求。其隨機應答類如此。師平生務實。不事虛飾。紹興七年冬。趺坐而逝。侍郎無垢張公九成銘其塔。
贊曰。
永脫世塵 不為物轉 本有彌陀 毫端發見 缽飯流香 石像符愿 無垢為銘 師其可見
宋僧統寧法師
師名贊寧。姓高氏。其先世渤海人。天祐中。師生於吳興郡之德清金鵝別墅。出家杭之祥符。習南山律宗。著述毗尼。時人謂之律虎。文學日茂。聲望日隆。武肅諸王公族咸慕重之。署為兩浙僧統。賜號明義宗文。興國三年。太宗聞其名。詔對滋福殿。延問彌日。改賜通慧。詔修大宋高僧傳三十卷。又詔撰三教聖賢事一百卷。初補左街講經首座。知西京教門事。咸平初加右街僧錄。師又著內典集一百五十卷。外學集四十九卷。內翰王禹偁作文集序。極其讚美。及有書稱其文辭。末云。所謂時雨降矣。日月出矣。灌溉爝火復何為哉。至道二年示寂。葬龍井塢。崇寧四年加謚圓明。
贊曰。
學富道充 名聞邦國 綸巾屢膺 爰寵其職 史館譯場 削浮纂實 曰古曰今 光明罔極
宋晉水源法師
師名凈源。字伯常。姓楊氏。生而敏慧。依東京報慈寺海達大師得度。
【現代漢語翻譯】 師父回答說：『咄，真是頑固的石頭！全靠巧匠的雕琢。如今的彌勒佛（未來佛），不要等待下生再去求。』他隨機應答就是這樣。師父一生注重實際，不事虛假的裝飾。紹興七年冬天，跏趺坐化圓寂。侍郎無垢張公九成為他撰寫了塔銘。
讚頌說：
永遠脫離世俗的塵埃，不被外物所轉移。本來就有的彌陀（阿彌陀佛），在毫端上顯現出來。缽中的飯食散發著香味，石像應驗了他的願望。無垢為他撰寫銘文，師父的德行由此可見。
宋僧統寧法師
法師名贊寧（人名），姓高氏。他的先祖是渤海人。天祐年間，法師生於吳興郡的德清金鵝別墅。在杭州的祥符寺出家，學習南山律宗。著述毗尼（戒律），當時人稱他為律虎。文學日益茂盛，聲望日益隆盛。武肅諸王公族都仰慕敬重他，署任為兩浙僧統，賜號明義宗文。興國三年，太宗皇帝聽聞他的名聲，詔令他在滋福殿對答，連續多日。改賜號通慧。詔令他修訂《大宋高僧傳》三十卷，又詔令他撰寫《三教聖賢事》一百卷。起初補任左街講經首座，主管西京的佛教事務。咸平初年，加任右街僧錄。法師又著有內典集一百五十卷，外學集四十九卷。內翰王禹偁為他的文集作序，極盡讚美之詞。書中稱讚他的文辭，最後說：『正所謂及時雨降臨了，太陽和月亮出來了，又何必再用小火把來照明呢？』至道二年圓寂，安葬在龍井塢。崇寧四年，加謚圓明。
讚頌說：
學識淵博，道德充沛，名聲傳遍國家。多次被授予綸巾（僧官的服飾），恩寵他的職位。在史館和譯場，刪削浮誇，纂集真實。無論是古代還是現在，光明無邊無際。
宋晉水源法師
法師名凈源（人名），字伯常（字），姓楊氏。生來就聰敏有智慧，依止東京報慈寺的海達大師剃度出家。
【English Translation】 The master replied, 'Bah, stubborn stone! It all depends on the skillful craftsman's carving. The Maitreya Buddha (future Buddha) is here now, don't wait for his next life to seek him.' His spontaneous responses were like this. The master was practical throughout his life, not engaging in false adornments. In the winter of the seventh year of Shaoxing, he passed away in the lotus position. Attendant Minister Wugou Zhang Gong Jiucheng wrote his pagoda inscription.
Eulogy:
Forever freed from worldly dust, not swayed by external things. The inherent Amitabha (Amitabha Buddha) is revealed at the tip of a hair. The rice in the bowl emits fragrance, the stone statue fulfills his vows. Wugou wrote the inscription for him, the master's virtue is thus visible.
Song Dynasty Monk-Administrator Ning, Dharma Master
The Dharma Master's name was Zan Ning (personal name), surname Gao. His ancestors were from Bohai. During the Tianyou era, the master was born in the Jin'e Villa of Deqing in Wuxing Prefecture. He became a monk at Xiangfu Temple in Hangzhou, studying the Nanshan Vinaya School. He wrote about the Vinaya (precepts), and people at the time called him the 'Vinaya Tiger'. His literary talent flourished daily, and his reputation grew. The Wusu kings and royal families all admired and respected him, appointing him as the Monk-Administrator of Liangzhe, and bestowing upon him the title 'Mingyi Zongwen'. In the third year of Xingguo, Emperor Taizong heard of his fame and summoned him to answer questions in the Zifu Hall for many days. He was renamed Tonghui. He was ordered to revise the thirty volumes of the 'Biographies of Eminent Monks of the Great Song Dynasty', and also ordered to write one hundred volumes of 'Records of Sages and Worthies of the Three Teachings'. Initially, he was appointed as the chief lecturer of the Zuojie, in charge of Buddhist affairs in Xijing. In the early years of Xianping, he was appointed as the Senglu of Youjie. The master also wrote one hundred and fifty volumes of the Inner Canon Collection and forty-nine volumes of the Outer Studies Collection. The Inner Secretary Wang Yucheng wrote a preface to his literary collection, praising it to the extreme. The book praised his writing, and finally said, 'It is like the timely rain has fallen, and the sun and moon have come out, why bother using a small torch to illuminate?' He passed away in the second year of Zhidao and was buried in Longjingwu. In the fourth year of Chongning, he was posthumously given the title Yuanming.
Eulogy:
Rich in learning and full of virtue, his name was known throughout the country. He was repeatedly awarded the Lun towel (clothing of a monk official), and favored in his position. In the history museum and translation field, he cut away the superficial and compiled the real. Whether ancient or modern, the light is boundless.
Song Dynasty Jinshui, Dharma Master
The Dharma Master's name was Jingyuan (personal name), courtesy name Bochang (courtesy name), surname Yang. He was born intelligent and wise, and became a monk under the guidance of Dharma Master Haida of Bao'en Temple in Tokyo.
奮志參尋。初見華嚴承遷。次見橫海明覃。后見長水子璇。盡得華嚴奧旨。聲譽籍甚。住泉之清涼。蘇之觀音。杭之祥符。湖之寶閣。秀之善住。左丞蒲公守杭。尊其道。以慧因院易禪為教。命師居之。所至。緇素景慕。師筆力遒勁。合華嚴證聖正元二疏為一以便觀覽。制華嚴楞嚴圓覺三懺法。及作法華集義通要十四卷。又疏解仁王般若等經。高麗國王子為僧曰統義天。航海而來。問法于師。朝廷遣侍講楊杰館伴。化及外國。其道可知矣。元祐三年冬示寂。茶毗。得舍利無數。瘞于慧因院之西北。壽七十八。先世泉之晉水人。故學者以晉水稱之。
贊曰。
法界無盡 一心洞明 奮厥餘力 詮釋群經 作式垂範 聿有駿聲 慕法者眾 海國揚舲
【現代漢語翻譯】 現代漢語譯本： 他立志參訪求學，最初拜見華嚴承遷（Chengqian，人名），後來拜見橫海明覃（Mingtan，人名），最後拜見長水子璇（Changshui Zixuan，人名），盡得《華嚴經》的精深要旨，聲名非常顯赫。他先後住在泉州的清涼寺、蘇州的觀音寺、杭州的祥符寺、湖州的寶閣寺、秀州的善住寺。左丞蒲公（Pu Gong，人名）任杭州太守時，非常尊敬他的道行，將慧因院從禪宗改為講授教義的場所，並請他來主持。他所到之處，僧人和信徒都非常仰慕。他筆力雄健，將《華嚴經證聖疏》和《華嚴經正元疏》合二為一，以便人們閱讀。他還制定了《華嚴懺法》、《楞嚴懺法》、《圓覺懺法》三種懺法，並撰寫了《法華集義通要》十四卷。此外，他還疏解了《仁王般若經》等經典。高麗國的王子出家為僧，法號統義天（Tong Yitian，人名），遠渡重洋前來，向他請教佛法。朝廷派遣侍講楊杰（Yang Jie，人名）負責接待。他的教化甚至影響到了外國，他的道行由此可見。元祐三年冬天圓寂，火化后得到無數舍利，安葬在慧因院的西北方，享年七十八歲。他的祖先是泉州晉水人，所以學者們用晉水來稱呼他。
讚頌說：
法界無邊無盡，一心通透明徹，竭盡剩餘的力量，詮釋各種經典。 樹立榜樣垂示規範，因此有了美好的聲譽，仰慕佛法的人眾多，遠到海外國家來學習。
【English Translation】 English version: He was determined to seek and study. He first met Chengqian (承遷, personal name) of the Huayan school, then Mingtan (明覃, personal name) of Heng Hai, and finally Zishuan (子璇, personal name) of Changshui. He fully grasped the profound essence of the Avatamsaka Sutra (華嚴經, Huayan Jing), and his reputation was very prominent. He resided successively in Qingliang Temple (清涼寺) in Quanzhou, Guanyin Temple (觀音寺) in Suzhou, Xiangfu Temple (祥符寺) in Hangzhou, Baoge Temple (寶閣寺) in Huzhou, and Shanzhu Temple (善住寺) in Xiuzhou. When the Left Vice Minister Pu Gong (蒲公, personal name) was the governor of Hangzhou, he respected his teachings and changed Huiyin Monastery (慧因院) from a Chan (禪) practice center to a place for teaching doctrines, inviting the master to preside over it. Wherever he went, monks and laypeople admired him. His writing style was vigorous, and he combined the two commentaries, 'Huayan Jing Zheng Sheng Shu' (華嚴經證聖疏) and 'Huayan Jing Zheng Yuan Shu' (華嚴經正元疏), into one for easy reading. He also created three repentance rituals: the 'Huayan Repentance Ritual' (華嚴懺法), the 'Shurangama Repentance Ritual' (楞嚴懺法), and the 'Yuanjue Repentance Ritual' (圓覺懺法), and wrote 'Fa Hua Ji Yi Tong Yao' (法華集義通要) in fourteen volumes. In addition, he wrote commentaries on the 'Ren Wang Prajna Sutra' (仁王般若經) and other scriptures. A prince from the Goryeo Kingdom (高麗國), who became a monk named Tong Yitian (統義天, personal name), sailed across the sea to ask him about the Dharma. The court sent the lecturer Yang Jie (楊杰, personal name) to accompany him. His influence even reached foreign countries, which shows the extent of his teachings. He passed away in the winter of the third year of the Yuanyou era. After cremation, countless sharira (舍利) were obtained and buried in the northwest of Huiyin Monastery. He lived to the age of seventy-eight. His ancestors were from Jinshui (晉水) in Quanzhou, so scholars referred to him as Jinshui.
Eulogy:
The Dharma realm is boundless and endless, the one mind is clear and penetrating, exerting all remaining strength to interpret various scriptures. Setting an example and establishing norms, thus there is a great reputation, many admire the Dharma, and ships sail to overseas countries to learn.