X86n1597_定應大師布袋和尚傳

卍新續藏第 86 冊 No. 1597 定應大師布袋和尚傳

No. 1597-1-a 題

我不識彌勒何許人。現示何世。明州人傳言。這胖和尚。吃酒吃肉。布袋自隨。生大輕慢。以紙包屎物。示人云。這是彌勒內院的。這是兜率陀天的。意氣薰布。惑亂此方女男。前莆田令。好沒來繇。與渠往來。容通訊息。當時幸不遇我。遇我則問。渠是甚麼。待他放下布袋。叉手向前。便驀頭一棒。他問。過在甚處。又與一棒。曰打破布袋了。管教渠無言可答。且教他那十七八個小孩子都哭啼叫腦痛痛去也。咄。　芳洲外史題

No. 1597-1-b 布袋老僧小序

聖人觀眾生心是般若智。生死海是涅槃城。昧而不知。速須道破。念慈氏受釋尊之記。當末世開度生之方。繇是降兜率。游四明。觸處建光明幢。逢人施甘露味。以布袋為佛事。以小子現童真。四儀神變莫測。六時妙化無窮。登禪窟者。死偷心於絕解之處。活神機于難辯之時。是故拈花悟旨。響應千古。笑談垂手。鍼芥相投。俾放下布袋。默契玄宗。政不待言。思而得者。教外別傳之旨也。噫。余以為補處。老僧贅千百載之剩語耳。　　　　　　　　居士沈一貫拜撰

No. 1597-1-c 序

吾

【現代漢語翻譯】現代漢語譯本：卍新續藏第 86 冊 No. 1597 定應大師布袋和尚傳

No. 1597-1-a 題

我不認識彌勒（Maitreya，未來佛）是什麼樣的人，現在示現於哪個時代。明州（現在浙江寧波一帶）的人們傳說，這個胖和尚，吃酒吃肉，總是帶著一個布袋，非常輕慢無禮。他用紙包著糞便之類的污穢之物，給人看，說：『這是彌勒內院的，這是兜率陀天（Tushita Heaven，欲界第四天，彌勒菩薩的凈土）的。』他的行為氣焰囂張，迷惑擾亂此地的男女。之前的莆田縣令，不知什麼緣故，與他往來，容許傳遞訊息。當時幸好沒遇到我，遇到我就會問：『你是什麼？』等他放下布袋，叉手向前的時候，就劈頭給他一棒。他問：『我有什麼過錯？』再給他一棒，說：『打破你的布袋了！』保證他無話可說。並且讓他那十七八個小孩子都哭啼叫喊頭痛去吧。咄。芳洲外史題

No. 1597-1-b 布袋老僧小序

聖人觀察眾生的心，就是般若智（Prajna，智慧）。生死海就是涅槃城（Nirvana，寂滅）。如果迷惑而不知曉，就必須儘快點破。念及慈氏菩薩（Maitreya，彌勒菩薩）接受釋迦牟尼佛的授記，當末世開啟度化眾生的方法。因此從兜率天降臨，遊歷四明（現在浙江寧波一帶），到處建立光明幢，逢人施予甘露味。以布袋作為佛事，以小孩子顯現童真。他的四儀神變莫測，六時妙化無窮。登上禪窟的人，在絕對的理解之處捨棄偷心，在難以辯解之時啟用神機。所以拈花微笑領悟佛旨，響應千古。笑談之間垂手接引，鍼芥相投。使人放下布袋，默默契合玄妙的宗旨，實在不需要多說什麼。思考而領悟到的，是教外別傳的宗旨啊。唉！我認為補處菩薩（Maitreya，彌勒菩薩）只是老僧贅述千百年的剩餘之語罷了。居士沈一貫拜撰

No. 1597-1-c 序

吾

English version: Vol. 86, No. 1597 of the Supplement to the Buddhist Canon: Biography of Master Dingying, the Budai (Cloth Sack) Monk

No. 1597-1-a Title

I do not know what kind of person Maitreya (the future Buddha) is, nor in what age he manifests. People in Mingzhou (the area around present-day Ningbo, Zhejiang) say that this fat monk eats wine and meat, always carries a cloth sack, and is very disrespectful. He wraps feces and other filthy things in paper, shows them to people, and says, 'These are from Maitreya's inner courtyard, these are from Tushita Heaven (the fourth heaven of the desire realm, the pure land of Maitreya Bodhisattva).' His behavior is arrogant and confuses the men and women of this place. The former magistrate of Putian, for some unknown reason, associated with him and allowed messages to be passed. Fortunately, I didn't encounter him at that time. If I had, I would have asked, 'What are you?' When he puts down his cloth sack and puts his hands together in front of him, I would hit him over the head with a stick. If he asked, 'Where is my fault?' I would give him another blow and say, 'I've broken your cloth sack!' I guarantee he would have nothing to say. And let those seventeen or eighteen children of his cry and scream with headaches. Tut! Written by the Historian of Fangzhou

No. 1597-1-b Short Preface to the Old Budai Monk

A sage observes the minds of sentient beings with Prajna (wisdom). The sea of birth and death is Nirvana (extinction). If one is deluded and does not know, it must be quickly pointed out. Thinking of Maitreya Bodhisattva (the future Buddha) receiving the prediction of Shakyamuni Buddha, he will open the way to liberate sentient beings in the degenerate age. Therefore, he descends from Tushita Heaven and travels to Siming (the area around present-day Ningbo, Zhejiang), establishing banners of light everywhere and giving the taste of nectar to everyone he meets. He uses the cloth sack as a Buddhist activity and manifests the innocence of a child. His four forms are unpredictable, and his six times of transformation are infinite. Those who ascend the Chan cave abandon the stealing mind in the place of absolute understanding and activate the divine mechanism in the time of difficult debate. Therefore, the understanding of the Buddha's intent through the flower-picking smile resonates throughout the ages. In laughter and conversation, he extends a helping hand, like needle and mustard meeting. He causes people to put down the cloth sack and silently agree with the profound principle, which really needs no further explanation. What is understood through contemplation is the principle of separate transmission outside the teachings. Alas! I think the replacement bodhisattva (Maitreya, the future Buddha) is just an old monk repeating the remaining words of thousands of years. Respectfully written by Layman Shen Yiguan

No. 1597-1-c Preface

I

【English Translation】 Vol. 86, No. 1597 of the Supplement to the Buddhist Canon: Biography of Master Dingying, the Budai (Cloth Sack) Monk

No. 1597-1-a Title

I do not know what kind of person Maitreya (the future Buddha) is, nor in what age he manifests. People in Mingzhou (the area around present-day Ningbo, Zhejiang) say that this fat monk eats wine and meat, always carries a cloth sack, and is very disrespectful. He wraps feces and other filthy things in paper, shows them to people, and says, 'These are from Maitreya's inner courtyard, these are from Tushita Heaven (the fourth heaven of the desire realm, the pure land of Maitreya Bodhisattva).' His behavior is arrogant and confuses the men and women of this place. The former magistrate of Putian, for some unknown reason, associated with him and allowed messages to be passed. Fortunately, I didn't encounter him at that time. If I had, I would have asked, 'What are you?' When he puts down his cloth sack and puts his hands together in front of him, I would hit him over the head with a stick. If he asked, 'Where is my fault?' I would give him another blow and say, 'I've broken your cloth sack!' I guarantee he would have nothing to say. And let those seventeen or eighteen children of his cry and scream with headaches. Tut! Written by the Historian of Fangzhou

No. 1597-1-b Short Preface to the Old Budai Monk

A sage observes the minds of sentient beings with Prajna (wisdom). The sea of birth and death is Nirvana (extinction). If one is deluded and does not know, it must be quickly pointed out. Thinking of Maitreya Bodhisattva (the future Buddha) receiving the prediction of Shakyamuni Buddha, he will open the way to liberate sentient beings in the degenerate age. Therefore, he descends from Tushita Heaven and travels to Siming (the area around present-day Ningbo, Zhejiang), establishing banners of light everywhere and giving the taste of nectar to everyone he meets. He uses the cloth sack as a Buddhist activity and manifests the innocence of a child. His four forms are unpredictable, and his six times of transformation are infinite. Those who ascend the Chan cave abandon the stealing mind in the place of absolute understanding and activate the divine mechanism in the time of difficult debate. Therefore, the understanding of the Buddha's intent through the flower-picking smile resonates throughout the ages. In laughter and conversation, he extends a helping hand, like needle and mustard meeting. He causes people to put down the cloth sack and silently agree with the profound principle, which really needs no further explanation. What is understood through contemplation is the principle of separate transmission outside the teachings. Alas! I think the replacement bodhisattva (Maitreya, the future Buddha) is just an old monk repeating the remaining words of thousands of years. Respectfully written by Layman Shen Yiguan

No. 1597-1-c Preface

I

聞聖賢之道。當人自具。豈假緣求。祇因塵勞自閉。彼岸自迷。平白地屈陷於生死之中。飄泊于輪迴之際。且阿逸多氏。釋尊授記佛乘。囑付佛事。故修途萬品。總攝一宗。即妄顯真。就事明理。納諸佛法。叩于袋中。運無量神通於掌內。直欲將諸人無始劫來業識因緣。今日要于和盤翻轉。截卻生死根源。徹悟無生性智。即達全體彌陀。惟心凈土。只爭迷悟一著耳。故傳云。即個心心心是佛。十方世界最靈物。縱橫妙用可憐生。一切不如心真實。誠哉斯語也。

甬上達真居士包士瀛。百登讀彌勒傳。與常寂和尚談禪得趣。輒撰數言。書于瑤光第一閣。

No. 1597-1

明州定應大師布袋和尚傳

大師不知何許人也。五季梁時。見於明州奉化縣。蹙頞皤腹。形裁腲脮。世莫知其族氏名字。常自稱契此。若長汀子布袋和尚。則以人之所見稱也。日夕寢食無常處。而岳林寺則其所歸宿云。每以錫杖布袋自隨。且有十八小兒謹逐之。然亦不知小兒何從來也。行聚落田野間。見醯醢魚𦵔物。輒乞八口。余以投袋中。至阛阓處開袋。盡取撒下。謂眾云。看看。復一一拈起。問人云。你道這個是甚麼。如是良久。納袋中。荷而去。常以紙包屎物示人云。這個是彌勒內院的。有時云。這個是兜率院天

【現代漢語翻譯】現代漢語譯本聽聞聖賢的道理，本就存在於每個人自身，哪裡需要向外尋求？只因爲塵世的煩惱遮蔽了本性，使人迷失了到達彼岸的道路。白白地陷入生死的輪迴之中，在輪迴的邊緣漂泊。而阿逸多（Maitreya，彌勒菩薩的梵文名），是釋迦牟尼佛授記的未來佛，被囑託了弘揚佛法的重任。所以，所有的修行法門，總歸於一個宗旨：即從虛妄中顯現真實，從事相中明白真理。將諸佛的教法，都裝在布袋之中；在掌中運用無量的神通。直接想要將眾人無始劫以來的業識因緣，在今天徹底地翻轉過來，截斷生死的根源，徹底覺悟無生的智慧，從而達到全體的彌陀（Amitabha，阿彌陀佛的梵文名），唯心凈土的境界。這僅僅在於一念之迷與悟的差別啊！所以古人說：『即這個心心心是佛，十方世界最靈物。縱橫妙用可憐生，一切不如心真實。』真是至理名言啊！

甬上（地名，指寧波）的達真居士包士瀛，多次閱讀《彌勒傳》，與常寂和尚談禪有所領悟，於是寫下幾句話，題在瑤光第一閣。

No. 1597-1

明州定應大師布袋和尚傳

大師不知是哪裡人。五代後梁時期（907-923），出現在明州奉化縣。額頭皺起，肚子很大，身材矮胖。世人不知道他的姓氏名字。常常自稱契此。至於長汀子、布袋和尚這些稱呼，則是人們根據他的外貌所見而稱呼的。他日夜寢食沒有固定的地方，而岳林寺則是他經常歸宿的地方。他總是帶著錫杖和布袋，並且有十八個小孩子緊緊地跟隨著他，但也不知道這些小孩子是從哪裡來的。他行走在村落和田野之間，見到魚肉醬醋等食物，就乞討一些放入口袋中。到了集市，就打開布袋，全部拿出來撒在地上，對眾人說：『看看。』又一個個地撿起來，問人說：『你們說這是什麼？』這樣過一會兒，又放回布袋中，扛著走了。他常常用紙包著糞便給別人看，說：『這是彌勒內院的。』有時又說：『這是兜率院天（Tushita Heaven，佛教中的欲界第四天）。』

【English Translation】 English version Hearing the way of the sages, it is inherent in oneself. Why seek it externally? It is only because of the defilements of the world that one's own nature is obscured, and the other shore is lost. One falls into the cycle of birth and death in vain, drifting on the edge of reincarnation. And Ajita (Maitreya, Sanskrit name for Maitreya Bodhisattva), is the future Buddha prophesied by Shakyamuni Buddha, entrusted with the important task of propagating the Dharma. Therefore, all the paths of practice converge on one purpose: to reveal the truth from illusion, and to understand the principle from phenomena. To put all the Buddha's teachings into a bag; to wield immeasurable supernatural powers in the palm of one's hand. Directly wanting to completely overturn the karmic causes and conditions of all beings from beginningless kalpas, to cut off the root of birth and death, to thoroughly awaken to the wisdom of non-birth, thereby reaching the entire Amitabha (Amitabha, Sanskrit name for Amitabha Buddha), the Pure Land of the Mind Only. It is only a difference of one thought between delusion and enlightenment! Therefore, the ancients said: 'This very mind, mind, mind is Buddha, the most spiritual thing in the ten directions. Its wonderful functions are pitifully born, everything is not as real as the mind.' Truly, these are words of truth!

Bao Shiying, a lay Buddhist of Dazhen in Yongshang (place name, refers to Ningbo), read the Biography of Maitreya many times, and gained insight from discussing Zen with the monk Changji, so he wrote a few words and inscribed them in the Yaoguang First Pavilion.

No. 1597-1

Biography of the Cloth Bag Monk, Great Master Dingying of Mingzhou

The Great Master is not known from where he came. During the Later Liang Dynasty of the Five Dynasties (907-923), he appeared in Fenghua County, Mingzhou. He had a wrinkled forehead, a large belly, and a short, stout figure. The world did not know his surname or name. He often called himself Qici. As for the names Changtingzi and Cloth Bag Monk, they were what people called him based on his appearance. He had no fixed place for sleeping and eating day and night, but Yue Lin Temple was where he often returned. He always carried a staff and a cloth bag, and eighteen children closely followed him, but it was not known where these children came from. He walked among villages and fields, and when he saw foods such as fish, meat, sauces, and vinegar, he would beg for some and put them in his bag. When he arrived at the market, he would open the bag, take everything out, and scatter it on the ground, saying to the crowd: 'Look, look.' Then he would pick them up one by one and ask people: 'What do you say this is?' After a while, he would put them back in the bag, carry it away. He often wrapped feces in paper and showed them to others, saying: 'This is from Maitreya's inner courtyard.' Sometimes he would say: 'This is from the Tushita Heaven (Tushita Heaven, the fourth heaven of the desire realm in Buddhism).'

的。有僧徐行其前。師撫其背。僧回首云。作甚麼。師展手云。乞我一文錢。僧云。道得則與。師放下布袋。叉手立。師一日居稠人中。僧問云。和尚在這裡作甚麼。師云。待個人來。僧云。我聻。師探懷。出一橘與之。其僧擬接。師縮手云。汝不是這個人。師偶立街市上。僧問云。在這裡作甚麼。師云。化緣。僧云。十字街頭化甚麼緣。師云。十字街頭正好化緣。僧擬議。師荷布袋大笑而去。白鹿和尚問云。如何是布袋。師放下布袋。叉手立。問云。如何是布袋下事。師荷布袋便行。保福和尚問。如何是祖師西來的的意。師放下布袋而立。問云。只如此。更有在。師荷布袋而行。或新成一廁於市中。師唱于廁前曰。募緣造到。不得於此大小二事。師分衛所至。輒遮挽不得去。酒廬屠肆皆恣其飲啖不厭惡。謂能使所貨倍售而獲利多也。遇雨。晨起曳高齒木屐。豎股臥大橋上。是日必晴。遇晴。系草屨疾走。是日必雨。師嘗以蒿草遍植田畝中。明年。官有增稅課役丁夫之令。百姓逃亡。田疇至蕪沒。師嘗飯田家。其婦怒詈其夫曰。農忙時。又何暇恤此風和尚耶。師即傾其飯桑下而去。已而飯在釜中。渭尋曰。責求懺悔。夏浴溪水中。脫衣置岸上。群童戲。斂衣走。師裸逐之。岸人聚觀。竊見其陰藏。蓋童真也。有陸生者

【現代漢語翻譯】現代漢語譯本有一個僧人慢慢地走在前面，師父拍他的背。僧人回頭說：『做什麼？』師父伸出手說：『乞討我一文錢。』僧人說：『說得出來就給你。』師父放下布袋，叉手站立。師父有一天站在人群中，僧人問道：『和尚在這裡做什麼？』師父說：『等待一個人來。』僧人說：『我呢？』師父從懷裡掏出一個橘子給他。那個僧人想要接，師父縮回手說：『你不是這個人。』師父偶爾站在街市上，僧人問道：『在這裡做什麼？』師父說：『化緣。』僧人說：『十字街頭化什麼緣？』師父說：『十字街頭正好化緣。』僧人猶豫不決，師父扛起布袋大笑著離開了。白鹿和尚問道：『什麼是布袋？』師父放下布袋，叉手站立。問道：『什麼是布袋下的事？』師父扛起布袋就走了。保福和尚問：『什麼是祖師西來的真意？』師父放下布袋站立。問道：『僅僅如此，還有更深的含義嗎？』師父扛起布袋走了。或者新建成一個廁所在市場中，師父在廁所前唱道：『募捐建造，不得在此大小便。』師父分發食物所到之處，總是阻止人們離開。酒館屠宰場都任憑他吃喝不厭惡，說能使所賣的貨物銷量倍增而獲利更多。遇到下雨，早晨起來穿著高齒木屐，張開雙腿躺在大橋上，這天必定晴朗。遇到晴天，繫上草鞋快速奔跑，這天必定下雨。師父曾經用蒿草遍植田地中。第二年，官府有增加稅收和徭役丁夫的命令，百姓逃亡，田地荒蕪。師父曾經在農家吃飯，那家的婦人憤怒地罵她的丈夫說：『農忙的時候，又哪裡有空照顧這個瘋和尚呢？』師父就傾倒他的飯在桑樹下離開了。不久飯就在鍋里了，尋找他說：『責求懺悔。』夏天在溪水中洗澡，脫下衣服放在岸上，一群孩子玩耍，拿著衣服跑了。師父裸體追趕他們，岸上的人聚在一起觀看，偷偷地看到他的陰部，原來是童真之身。有一個陸生。

【English Translation】 English version A monk was walking slowly in front. The master patted his back. The monk turned his head and said, 'What are you doing?' The master stretched out his hand and said, 'Beg me for a penny.' The monk said, 'If you can say it, I'll give it to you.' The master put down his cloth bag and stood with his hands clasped. One day, the master was standing in a crowd, and a monk asked, 'What are you doing here, monk?' The master said, 'Waiting for someone to come.' The monk said, 'What about me?' The master took out an orange from his bosom and gave it to him. The monk was about to take it, but the master withdrew his hand and said, 'You are not the person.' The master occasionally stood in the market, and a monk asked, 'What are you doing here?' The master said, 'Soliciting alms.' The monk said, 'What kind of alms are you soliciting at the crossroads?' The master said, 'The crossroads are a good place to solicit alms.' The monk hesitated, and the master carried his cloth bag and left laughing. Monk Bailu asked, 'What is the cloth bag?' The master put down his cloth bag and stood with his hands clasped. He asked, 'What is the matter under the cloth bag?' The master carried his cloth bag and left. Monk Baofu asked, 'What is the true meaning of the Patriarch's coming from the West?' The master put down his cloth bag and stood. He asked, 'Is it just like this, or is there a deeper meaning?' The master carried his cloth bag and left. Or a new toilet was built in the market, and the master sang in front of the toilet, 'Donations are being raised for construction, no urinating or defecating here.' Wherever the master went to distribute food, he always prevented people from leaving. Taverns and butcher shops allowed him to eat and drink as much as he wanted without disgust, saying that it could double the sales of the goods sold and make more profit. When it rained, he would get up in the morning wearing high-toothed wooden clogs and lie on the bridge with his legs spread, and it would definitely be sunny that day. When it was sunny, he would tie on straw sandals and run quickly, and it would definitely rain that day. The master once planted artemisia all over the fields. The following year, the government had an order to increase taxes and corvée labor, and the people fled, and the fields became barren. The master once ate at a farmer's house, and the woman angrily scolded her husband, saying, 'When we are busy with farming, how can we have time to take care of this crazy monk?' The master poured his rice under the mulberry tree and left. Soon the rice was in the pot, and they looked for him and said, 'We ask for repentance.' In summer, he bathed in the stream, took off his clothes and put them on the bank, and a group of children played, took the clothes and ran away. The master chased them naked, and the people on the bank gathered to watch, secretly seeing his genitals, which turned out to be those of a virgin. There was a scholar named Lu.

。善畫。肖師像于寺庫院壁。師過之。唾不已。師之在閩中。有陳居士者。館遇甚謹。及游兩浙。與之別。居士問曰。和尚何姓。何年月日生。法﨟幾何。師云。你莫道我姓李。二月八日生。只這布袋與虛空齊年。居士因謂師曰。和尚此去。若有人問。只恁么對。不可墮他人是非。師答以偈曰。是非憎愛世偏多。仔細思量奈我何。寬卻肚皮常忍辱。放開泆日暗消磨。若逢知己須依分。縱遇冤家也共和。要使此心無絓礙。自然證得六波羅。又問。和尚有法號否。師又答以偈曰。我有一布袋。虛空無絓礙。打開遍十方。八時觀自在。又問。有行李否。答以偈曰。一缽千家飯。孤身萬里游。睹人青眼在。問路白雲頭。又問。弟子愚魯。如何得見佛性。以偈答曰。即個心心心是佛。十方世界最靈物。縱橫妙用可憐生。一切不如心真實。又曰。和尚此去。須止宿寺舍。莫依族舍而住。答以偈曰。我有三寶堂。里空無色相。不高亦不低。無遮亦無障。學者體不如。求者難得樣。智者解安排。千古無一匠。四門四果生。十方盡供養。居士異之。復作禮曰。愿和尚再留齋宿。以盡弟子恭敬之意。是夕。師復書一偈于居士之門曰。吾有一軀佛。世人皆不識。不塑亦不裝。不雕亦不刻。無一塊泥土。無一點彩色。工畫畫不成。賊偷偷不得。

【現代漢語翻譯】現代漢語譯本善於繪畫，曾在寺院的庫院墻壁上畫他的畫像。契此（布袋和尚）經過時，不停地吐唾沫。契此（布袋和尚）在福建時，有位陳居士對他非常恭敬。到他遊歷浙江一帶，要與陳居士分別時，居士問道：『和尚您姓什麼？是哪年哪月哪日生的？您的法臘（僧侶受戒后的年齡）有多少？』契此（布袋和尚）說：『你不要說我姓李，二月八日生，只有這布袋與虛空同歲。』陳居士於是對契此（布袋和尚）說：『和尚您此去，如果有人問起，就這麼回答，不要陷入他人的是非之中。』契此（布袋和尚）用偈語回答說：『是非憎愛世人多，仔細思量奈我何。寬卻肚皮常忍辱，放開泆日暗消磨。若逢知己須依分，縱遇冤家也共和。要使此心無絓礙，自然證得六波羅蜜。』又問：『和尚您有法號嗎？』契此（布袋和尚）又用偈語回答說：『我有一布袋，虛空無絓礙。打開遍十方，八時觀自在。』又問：『您有行李嗎？』回答說：『一缽千家飯，孤身萬里游。睹人青眼在，問路白雲頭。』又問：『弟子愚笨，如何才能見到佛性？』用偈語回答說：『即個心心心是佛，十方世界最靈物。縱橫妙用可憐生，一切不如心真實。』又說：『和尚您此去，應該住在寺廟裡，不要住在俗家。』回答說：『我有三寶堂，里空無色相。不高亦不低，無遮亦無障。學者體不如，求者難得樣。智者解安排，千古無一匠。四門四果生，十方盡供養。』居士覺得他很奇異，再次行禮說：『希望和尚您再留下來齋戒住宿，以盡弟子恭敬的心意。』當晚，契此（布袋和尚）又在居士的門上寫了一首偈語：『吾有一軀佛，世人皆不識。不塑亦不裝，不雕亦不刻。無一塊泥土，無一點彩色。工畫畫不成，賊偷偷不得。』

【English Translation】 English version He was good at painting and had painted his (Qici's (Budai Monk)) portrait on the walls of the temple's courtyard. Qici (Budai Monk) passed by and kept spitting. When Qici (Budai Monk) was in Fujian, a lay Buddhist named Chen treated him with great respect. When he was about to travel to Zhejiang and bid farewell to Chen, the lay Buddhist asked: 'What is the venerable monk's surname? What is the date of your birth? How many years have you been a monk (age after ordination)?' Qici (Budai Monk) said: 'Don't say my surname is Li, and I was born on the eighth day of the second month. Only this cloth bag is the same age as the void.' The lay Buddhist then said to Qici (Budai Monk): 'Venerable monk, if someone asks you about this on your journey, just answer like this, and don't get involved in other people's rights and wrongs.' Qici (Budai Monk) replied with a verse: 'The world is full of right and wrong, love and hate. If you think carefully, what can you do to me? Widen your belly and always endure humiliation, let go of the fleeting days and secretly wear them away. If you meet a confidant, you must rely on your share, and even if you meet an enemy, you must be in harmony. If you want to make this heart without hindrance, you will naturally attain the six pāramitās (波羅蜜).' He also asked: 'Does the venerable monk have a Dharma name?' Qici (Budai Monk) replied with another verse: 'I have a cloth bag, the void is without hindrance. Open it and it fills the ten directions, Guanzizai (觀自在) is present at all times.' He also asked: 'Do you have luggage?' He replied with a verse: 'One bowl of rice from a thousand families, traveling alone for thousands of miles. Seeing people with kind eyes, asking the way at the head of the white clouds.' He also asked: 'This disciple is foolish, how can I see the Buddha-nature?' He replied with a verse: 'This very mind is the Buddha, the most spiritual thing in the ten directions. Its wonderful functions are pitifully born, everything is not as real as the mind.' He also said: 'Venerable monk, you should stay in temples on this journey, do not stay in lay people's homes.' He replied with a verse: 'I have a Three Jewels Hall, empty inside without form. Not high nor low, without cover or obstruction. Scholars cannot embody it, seekers cannot find its likeness. The wise arrange it, there has never been a craftsman for thousands of years. The four doors and four fruits are born, and the ten directions offer their support.' The lay Buddhist found him strange and bowed again, saying: 'I wish the venerable monk would stay for a vegetarian meal and lodging again, to show the disciple's respect.' That night, Qici (Budai Monk) wrote another verse on the lay Buddhist's door: 'I have a Buddha in my body, which the world does not recognize. Not molded or decorated, not carved or engraved. Without a piece of mud, without a speck of color. Skilled painters cannot paint it, thieves cannot steal it.'

體相本自然。清凈常皎潔。雖然是一軀。分身千百億。至四明。與郡人蔣宗霸游。出處飲食。相往來尤密。教其念摩訶般若波羅蜜多為日課。世因呼宗霸為摩訶居士。一日。與浴長汀溪中。使摩訶揩背。忽見師背有四目。焹然光粲。摩訶驚駭。作禮曰。和尚是佛也。師曰。勿說。吾與汝相聚三四載矣。可謂有大因緣。吾當去汝。汝勿憂也。遂到摩訶家。徐謂之曰。汝欲富貴乎。摩訶曰。富貴安能久遠。但願子孫久遠可也。師即以布袋一隻。內有無數小者。並一箱一繩。以授摩訶曰。吾以此物與汝別。乃汝後代事也。摩訶受已。不解其意。數日。師復來曰。汝解吾意否。摩訶曰。弟子不解。師曰。蓋欲令汝子孫如所遺物也。貞明三年三月三日。示寂于岳林寺廡下磐石上。師無恙時。鎮亭長以師不事事。遇則每加詬辱。且奪其袋焚之。明日師荷袋。去來如舊。如此三奪三仍舊。雖亭長亦心異之。至是買棺使殮。以贖懺其過。舁者雖眾。不能舉。別有童氏素敬師。以棺易之。舁不加眾。而輕舉若羽。於是邦人設大會。建塔于封山之原。其山皆巖石。石之洼穴皆大師遺蹟也。有卓錫處。有置缽處。置缽之穴。其深淺小大如其缽。而水常盈其中。雖大旱不少涸。可異也。既滅之十年。會越師遣人使蜀。回至棧道。見師識之。謂曰

。四明有蔣摩訶者。幸為我寄聲。使加保愛。以待相見也。時摩訶方筑庵于跘跨山十二盤之高峻處以居。畜一黃犬自衛。每米盡。則系百錢犬頸上。出東吳以糴。往來二十里。無所間。及蜀使致師命。摩訶曰。我已知之。即設齋會親友。沐浴趺坐而逝。晉天福初。興化軍莆田縣令王仁煦。遇大師于江南天興寺。后又遇于福州官舍。出懷中圓封書戒王曰。我七日不來。則開以看。王如誠。開圓封無他語。止一偈也。偈曰。彌勒真彌勒。化身千百億。時時示世人。世人俱不識。后書九字云。不得狀吾相。此即是真。至是乃知師是彌勒佛也。宋熙寧三年。莆田裔孫鑄尚能寶藏其真跡。明年。晉安劉繼業摹其偈文。兼寫大師像。刻石于宜春。而遺其九字。元豐四年。沙門宗尚得其本始。摹刻於岳林寺后。三年。溫陵人呂振監明州市舶。出莆田裔孫所藏九字真本。俾住持如恂刊于偈后。恂以幻相非大師意。命去之。乃移偈于石。並九字刻之以傳焉。盧釋祗者。嘗令此縣。尤敬慕之。使人圖其像。迎八縣署供養。即風雨隨至。祈禱殊有驗。因香火至今。又有人見之東陽道中。持一履。囑之曰。我昔誤持此以來。汝今可持之以歸。后開壙視之。果僅一履存焉。師所作偈頌頗多。茲姑錄一二以警世。云。騰騰自在無所為。閑閑究竟出家

【現代漢語翻譯】現代漢語譯本：四明（地名，今浙江寧波）有個叫蔣摩訶的人，有勞你替我捎個口信，讓他多加保重，等待我們相見。當時摩訶正在跘跨山（山名，具體位置不詳）十二盤的險峻之處建造庵堂居住，養了一條黃狗用來自衛。每當米吃完了，就將一百個錢繫在狗的脖子上，讓它到東吳（古代地區名，大致在今江蘇南部、浙江北部一帶）去買米，一來一回二十里路，從不耽誤。等到蜀國（三國時期的蜀漢政權）的使者送來師父的遺命，摩訶說：『我已經知道了。』於是設齋會宴請親友，沐浴后結跏趺坐而逝。晉天福（後晉年號，936-944年）初年，興化軍（宋代行政區劃，大致在今福建莆田一帶）莆田縣令王仁煦，在江南天興寺（寺廟名，具體位置不詳）遇見大師，後來又在福州（福建省會）的官舍遇見。大師從懷中取出一個用圓封封好的書信，告誡王仁煦說：『我七天不來，就打開它來看。』王仁煦照做了，打開圓封，裡面沒有其他話，只有一首偈語。偈語說：『彌勒（佛教中的未來佛）真彌勒，化身千百億。時時示世人，世人俱不識。』後面寫了九個字：『不得狀吾相，此即是真。』到這時才知道師父是彌勒佛。宋熙寧（宋神宗年號，1068-1077年）三年，莆田的後代子孫鑄尚能珍藏著這幅真跡。第二年，晉安（古地名，今福建福州一帶）的劉繼業摹寫了這首偈語，並畫了大師的畫像，刻在宜春（江西省地級市）的石碑上，卻遺漏了那九個字。元豐（宋神宗年號，1078-1085年）四年，沙門（出家修行的佛教徒）宗尚得到了原本，摹刻在岳林寺（寺廟名，具體位置不詳）後面。三年後，溫陵（古地名，今福建泉州一帶）人呂振擔任明州（浙江寧波）市舶司（管理海外貿易的機構）的官員，拿出莆田後代子孫所藏的九字真本，讓住持如恂刻在偈語後面。如恂認為幻化的形象不是大師的本意，命人去掉了畫像，於是將偈語移到石碑上，並將九個字刻在一起流傳下去。盧釋祗曾經擔任這個縣的縣令，尤其敬慕大師，派人畫了他的畫像，迎到八縣的官署供奉，隨即風調雨順，祈禱非常靈驗，因此香火一直延續至今。又有人在東陽（浙江省地級市）的道路中見到他，拿著一隻鞋子，囑咐那人說：『我以前錯誤地拿著這隻鞋子來到這裡，你現在可以拿著它回去。』後來打開墳墓檢視，果然只剩下一隻鞋子。大師所作的偈頌很多，這裡姑且記錄一兩首來警醒世人，說：『騰騰自在無所為，閑閑究竟出家。』 English version: There was a person named Jiang Mohe in Siming (place name, present-day Ningbo, Zhejiang). Please do me a favor and send him a message, asking him to take care of himself and wait for our meeting. At that time, Mohe was building a hermitage in the steep area of the Twelve Bends of Pankua Mountain (mountain name, exact location unknown) to live in, and kept a yellow dog for self-defense. Whenever the rice ran out, he would tie a hundred coins around the dog's neck and send it to Dongwu (ancient regional name, roughly in the southern part of present-day Jiangsu and the northern part of Zhejiang) to buy rice, a round trip of twenty li, without delay. When the envoy of Shu (the Shu Han regime during the Three Kingdoms period) delivered the master's last instructions, Mohe said, 'I already know.' Then he set up a vegetarian feast to entertain relatives and friends, bathed, and sat in the lotus position and passed away. In the early years of Tianfu (reign title of the Later Jin Dynasty, 936-944) of the Jin Dynasty, Wang Renxu, the magistrate of Putian County in Xinghua Army (administrative division in the Song Dynasty, roughly in the present-day Putian area of Fujian), met the master at Tianxing Temple (temple name, exact location unknown) in Jiangnan, and later met him again at the official residence in Fuzhou (capital of Fujian Province). The master took out a letter sealed with a round seal from his bosom and warned Wang Renxu, 'If I don't come in seven days, open it and see.' Wang Renxu did as he was told, and when he opened the round seal, there were no other words, only a verse. The verse said: 'Maitreya (the future Buddha in Buddhism) is the true Maitreya, incarnated in hundreds of billions. He appears to the people of the world from time to time, but the people of the world do not recognize him.' Behind it were written nine characters: 'Do not depict my appearance, this is the truth.' Only then did he realize that the master was Maitreya Buddha. In the third year of Xining (reign title of Emperor Shenzong of the Song Dynasty, 1068-1077) of the Song Dynasty, Zhu Shangneng, a descendant of Putian, treasured this true relic. The following year, Liu Jiye of Jin'an (ancient place name, present-day Fuzhou area of Fujian) copied the verse and painted a portrait of the master, which was engraved on a stone tablet in Yichun (prefecture-level city in Jiangxi Province), but the nine characters were omitted. In the fourth year of Yuanfeng (reign title of Emperor Shenzong of the Song Dynasty, 1078-1085), the Shramana (Buddhist monk) Zongshang obtained the original and copied it behind Yue Lin Temple (temple name, exact location unknown). Three years later, Lu Zhen, a native of Wenling (ancient place name, present-day Quanzhou area of Fujian), who was an official of the Mingzhou Shipping Department (an agency that managed overseas trade) in Mingzhou (Ningbo, Zhejiang), took out the true copy of the nine characters collected by the descendants of Putian and asked the abbot Ru Xun to engrave it behind the verse. Ru Xun believed that the illusory image was not the master's intention, so he ordered the portrait to be removed, and then moved the verse to the stone tablet and engraved the nine characters together to pass it on. Lu Shizhi, who once served as the magistrate of this county, especially admired the master, and sent someone to paint his portrait and welcomed it to the official residences of the eight counties for worship, and then the weather was favorable and the prayers were very effective, so the incense has continued to this day. Someone also saw him on the road in Dongyang (prefecture-level city in Zhejiang Province), holding a shoe and instructing the person, 'I mistakenly brought this shoe here in the past, you can take it back now.' Later, when the tomb was opened, only one shoe remained. The master wrote many verses, here I will record one or two to warn the world, saying: 'Wandering freely and doing nothing, leisurely and ultimately leaving home.'

【English Translation】 English version: There was a person named Jiang Mohe in Siming (place name, present-day Ningbo, Zhejiang). Please do me a favor and send him a message, asking him to take care of himself and wait for our meeting. At that time, Mohe was building a hermitage in the steep area of the Twelve Bends of Pankua Mountain (mountain name, exact location unknown) to live in, and kept a yellow dog for self-defense. Whenever the rice ran out, he would tie a hundred coins around the dog's neck and send it to Dongwu (ancient regional name, roughly in the southern part of present-day Jiangsu and the northern part of Zhejiang) to buy rice, a round trip of twenty li, without delay. When the envoy of Shu (the Shu Han regime during the Three Kingdoms period) delivered the master's last instructions, Mohe said, 'I already know.' Then he set up a vegetarian feast to entertain relatives and friends, bathed, and sat in the lotus position and passed away. In the early years of Tianfu (reign title of the Later Jin Dynasty, 936-944) of the Jin Dynasty, Wang Renxu, the magistrate of Putian County in Xinghua Army (administrative division in the Song Dynasty, roughly in the present-day Putian area of Fujian), met the master at Tianxing Temple (temple name, exact location unknown) in Jiangnan, and later met him again at the official residence in Fuzhou (capital of Fujian Province). The master took out a letter sealed with a round seal from his bosom and warned Wang Renxu, 'If I don't come in seven days, open it and see.' Wang Renxu did as he was told, and when he opened the round seal, there were no other words, only a verse. The verse said: 'Maitreya (the future Buddha in Buddhism) is the true Maitreya, incarnated in hundreds of billions. He appears to the people of the world from time to time, but the people of the world do not recognize him.' Behind it were written nine characters: 'Do not depict my appearance, this is the truth.' Only then did he realize that the master was Maitreya Buddha. In the third year of Xining (reign title of Emperor Shenzong of the Song Dynasty, 1068-1077) of the Song Dynasty, Zhu Shangneng, a descendant of Putian, treasured this true relic. The following year, Liu Jiye of Jin'an (ancient place name, present-day Fuzhou area of Fujian) copied the verse and painted a portrait of the master, which was engraved on a stone tablet in Yichun (prefecture-level city in Jiangxi Province), but the nine characters were omitted. In the fourth year of Yuanfeng (reign title of Emperor Shenzong of the Song Dynasty, 1078-1085), the Shramana (Buddhist monk) Zongshang obtained the original and copied it behind Yue Lin Temple (temple name, exact location unknown). Three years later, Lu Zhen, a native of Wenling (ancient place name, present-day Quanzhou area of Fujian), who was an official of the Mingzhou Shipping Department (an agency that managed overseas trade) in Mingzhou (Ningbo, Zhejiang), took out the true copy of the nine characters collected by the descendants of Putian and asked the abbot Ru Xun to engrave it behind the verse. Ru Xun believed that the illusory image was not the master's intention, so he ordered the portrait to be removed, and then moved the verse to the stone tablet and engraved the nine characters together to pass it on. Lu Shizhi, who once served as the magistrate of this county, especially admired the master, and sent someone to paint his portrait and welcomed it to the official residences of the eight counties for worship, and then the weather was favorable and the prayers were very effective, so the incense has continued to this day. Someone also saw him on the road in Dongyang (prefecture-level city in Zhejiang Province), holding a shoe and instructing the person, 'I mistakenly brought this shoe here in the past, you can take it back now.' Later, when the tomb was opened, only one shoe remained. The master wrote many verses, here I will record one or two to warn the world, saying: 'Wandering freely and doing nothing, leisurely and ultimately leaving home.'

兒。若睹目前真大道。不見纖毫也大奇。萬法何殊心何異。何勞更用尋經義。心王本自絕多知。智者只明無學地。非聖非凡復若乎。不強分別聖情孤。無價心珠本圓凈。凡是異相妄空呼。人能弘道道分明。無量清高稱道情。攜錫若登故國路。莫愁諸處不聞聲。已而。有術士謂人曰。二百年後。布袋和尚所居岳林寺道場復興。宋紹興間。住持圓明。乃東林照覺之嗣子。福州陳居士之裔孫。既新封山塔亭。馮斯道等。又施四圍山地。增廣其基。忽發異光。掘之。獲黃色凈瓶．六環錫杖。制度奇古。觀者太息。有司上其事。元符開元戊寅六月九日敕賜今謚。崇寧三年。住持曇振勸鄉人董氏建閣于寺之後。鄉人任氏塑師像于閣上。既而董氏以為我建閣。而置任氏像。即自裝一像置其上。移任氏像于閣下。有術者曰。董氏像。止六十年運。任氏像。過六十年。運始發耳。逮紹興間。寺經回祿。而閣與俱竟。煨燼董氏之像。時有饒道者。然一臂化緣。與沙門行中重建閣。乃迎任氏像置其上。傴指而數。術者之言果信然。嘉泰初。閣勢欲壓。一夕風雨驟作。雷電交至。遲明。屹然中正。而題栱間。悉綴鱗甲萍藻跡。淮海肇禪師碑其事。以詫神明扶助之功焉。逮皇元閣崩于至元十九年九月九日。大師遺像獨不壞。巍然相好。出瓦礫中。

【現代漢語翻譯】現代漢語譯本：兒啊，如果能親眼見到眼前的真理大道，即使看不到絲毫的細微之處，也是非常奇妙的。萬法有什麼不同？心又有什麼差異？何必再費力去尋找經書的意義呢？心王本來就超越了各種知識，有智慧的人只需要明白那無須學習的境界。既不是聖人也不是凡人，那又是什麼呢？不要強行分別，聖人的心境是孤寂的。無價的心珠本來就是圓滿清凈的，凡是不同的表象都是虛妄的空名。人如果能夠弘揚佛道，佛道就會更加分明，無量的清凈高潔才能稱得上是合乎佛道的真情。如果拄著錫杖走在回故鄉的路上，不要擔心各處聽不到佛法之聲。不久之後，有術士對人說，二百年後，布袋和尚（彌勒佛的化身）所居住的岳林寺道場將會復興。宋紹興年間（1131-1162），住持圓明是東林照覺禪師的後代，也是福州陳居士的後裔。他新建了封山塔亭，馮斯道等人又捐獻了四周的山地，擴大了寺廟的基址。忽然發出奇異的光芒，挖掘后，獲得了黃色的凈瓶和六環錫杖，形制奇特古老，觀看的人都感嘆不已。有關部門將此事上報朝廷。元符開元戊寅年（1098）六月九日，朝廷下令賜予現在的謚號。崇寧三年（1104），住持曇振勸說鄉人董氏在寺廟後面建造閣樓，鄉人任氏在閣樓上塑造了佛像。不久之後，董氏認為閣樓是自己建造的，卻供奉了任氏的佛像，於是自己又塑造了一尊佛像放在閣樓上，將任氏的佛像移到閣樓下。有術士說，董氏的佛像只有六十年的運勢，任氏的佛像，過了六十年，運勢才會開始顯現。到了紹興年間（1131-1162），寺廟遭遇火災，閣樓也一同被燒燬，董氏的佛像化為灰燼。當時有位饒道者，燃點一臂來募捐，與沙門行中重建閣樓，於是迎回任氏的佛像放在閣樓上。人們彎著手指計算，術士的話果然應驗了。嘉泰初年（1201），閣樓的形勢好像要傾斜，一天晚上狂風暴雨大作，雷電交加，直到天亮，閣樓仍然屹立中正，而題額和斗拱之間，都佈滿了鱗甲和水藻的痕跡。淮海肇禪師將這件事刻在碑上，用來誇耀神明的扶助之功。到了元朝，閣樓在至元十九年（1282）九月九日倒塌，大師的遺像唯獨沒有損壞，仍然巍峨莊嚴，從瓦礫中顯現出來。

【English Translation】 English version: Child, if you can see the true Great Path right before your eyes, it is a great wonder even if you cannot see the slightest detail. What difference is there between the myriad dharmas? What difference is there between minds? Why bother to seek the meaning of scriptures? The King of Mind is inherently beyond much knowledge. The wise only understand the state of no-learning. Neither saintly nor ordinary, what is it then? Do not force distinctions; the saintly mind is solitary. The priceless mind-pearl is inherently round and pure; all different appearances are falsely called empty. If people can propagate the Dharma, the Dharma will become clear. Boundless purity and loftiness are worthy of being called the true feeling of the Dharma. If you carry your staff and walk on the road back to your homeland, do not worry that you will not hear the sound of the Dharma everywhere. Not long after, a diviner said to people, 'Two hundred years later, the Yuelin Temple hermitage where Monk Budai (an incarnation of Maitreya) resided will be revived.' During the Shaoxing period of the Song Dynasty (1131-1162), the abbot Yuanming was a descendant of Chan Master Zhaojue of Donglin and a descendant of Layman Chen of Fuzhou. He newly built the Fengshan Pagoda Pavilion, and Feng Sidao and others donated the surrounding mountain land to expand the temple's foundation. Suddenly, a strange light appeared, and upon digging, a yellow clean bottle and a six-ring tin staff were obtained, with peculiar and ancient shapes, causing the viewers to sigh in admiration. The relevant authorities reported this matter to the court. On the ninth day of the sixth month of the Wuyin year of Yuanfu Kaiyuan (1098), the court issued an edict to grant the current posthumous title. In the third year of Chongning (1104), the abbot Tanzhen persuaded the villager Dong to build a pavilion behind the temple, and the villager Ren sculpted a Buddha statue on the pavilion. Soon after, Dong thought that he had built the pavilion, but Ren's Buddha statue was enshrined, so he sculpted a Buddha statue himself and placed it on the pavilion, moving Ren's Buddha statue to the bottom of the pavilion. A diviner said, 'Dong's Buddha statue only has sixty years of fortune; Ren's Buddha statue will only begin to manifest its fortune after sixty years.' By the Shaoxing period (1131-1162), the temple was destroyed by fire, and the pavilion was also burned down, with Dong's Buddha statue reduced to ashes. At that time, there was a Daoist Rao who burned an arm to raise funds and rebuilt the pavilion with the Shramana Xingzhong, so they welcomed Ren's Buddha statue back and placed it on the pavilion. People bent their fingers and counted, and the diviner's words were indeed fulfilled. In the early years of Jiatai (1201), the pavilion seemed to be about to collapse. One night, a violent storm raged, with thunder and lightning, and by dawn, the pavilion still stood upright and centered, and between the inscriptions and brackets, there were traces of scales and algae. Chan Master Zhaohai of Huaihai inscribed this matter on a stele to boast of the divine assistance. By the Yuan Dynasty, the pavilion collapsed on the ninth day of the ninth month of the nineteenth year of Zhiyuan (1282), but the master's remaining image alone was not damaged, still standing tall and dignified, emerging from the rubble.

幾上立像。亦復能躍至於後園藂林竹間。近遠士庶停業罷市。作禮觀瞻感嘆。十八年住山梵中遴材。嗣構五間。規模壯麗。觀者偉之。復以奉安任氏所刻之像。此其跡也。若夫本者。則遍塵剎以皆存。歷沙劫而不朽。正報既然。依報亦爾。微大師。吾誰與歸。

前天臺國清禪寺住持無夢沙門曇噩撰

No. 1597-1-d 布袋和尚後序

恭聞法身無相。具含諸數之形。覺性無生。何妨起滅之念。一切世界如虛。五蘊身心不實。以其不實如虛。故世界即毗盧法界。蘊心即圓覺妙心。歷劫無生。萬古無滅。廓爾深奧。湛寂靈明。斯一切如來與諸眾生同證菩提之極果也。特其未悟天真。妄耽幻相。沉迷苦海。自取輪迴。佛雖滅度。契經三寶充滿人寰。信樂精持。如佛在世。智淺障深。對面千里。故聖人不得不降御人間。度諸凡類。古稱四明三佛地者。過去維衛佛示現啞女相。以柔和智德而感化。釋迦如來流佈舍利。特放光現瑞而利生。三佛傳載之詳矣。惟彌勒世尊。紹釋迦佛位。依法式度生。觀因果經云。釋尊接迦葉佛之道統。恒居兜率陀天。號曰護明菩薩。應期降誕。轉大法輪。洪濟萬類。普利河沙。曾記彌勒。賢劫佛之第五。故稱補處。非補瞿曇佛位。亦補釋尊天宮。仍居兜率陀天。號曰慈氏

【現代漢語翻譯】現代漢語譯本：幾案上立著佛像，還能跳躍到後園的叢林竹林間。遠近的士人百姓停止工作，停止交易，行禮觀看，感嘆不已。唐昭宗乾寧十八年（891年），在山中挑選有才能的人，繼續建造五間房屋，規模壯麗，觀看的人讚嘆不已。又用來供奉任氏所雕刻的佛像。這就是（佛像顯靈）的遺蹟啊。至於它的根本，則是遍佈所有世界而存在，經歷無數劫而不朽壞。正報如此，依報也是如此。微大師啊，我還能歸依誰呢？

前天臺國清禪寺住持無夢沙門曇噩撰

No. 1597-1-d 布袋和尚後序

恭敬地聽說，法身沒有形象，卻具備包含所有數量的形態。覺悟的本性沒有產生，不妨礙生起和滅去的念頭。一切世界如同虛空，五蘊身心並不真實。因為它的不真實如同虛空，所以世界就是毗盧法界（Vairocana Dharmadhatu），蘊心就是圓覺妙心（Perfect Enlightenment Wonderful Mind）。經歷無數劫沒有產生，經歷萬古沒有滅亡。空曠而深奧，澄澈而寂靜，靈妙而光明。這是所有如來和所有眾生共同證得菩提的極果啊。只是那些沒有覺悟天真本性，虛妄地貪戀虛幻的形象，沉迷於苦海，自取輪迴的人們，佛陀雖然已經滅度，但契經三寶（經、律、論三藏）充滿人間，信奉並精進地奉持，就如同佛陀在世一樣。智慧淺薄，業障深重的人，即使面對面也如同相隔千里。所以聖人不得不降臨人間，度化各種凡人。古人稱四明（寧波的古稱）是三佛地，過去維衛佛（Vipassi Buddha）示現啞女的形象，用柔和的智慧和德行來感化眾生。釋迦如來（Sakyamuni Buddha）流佈舍利，特別放出光明，顯現祥瑞來利益眾生。三佛的傳記記載得很詳細了。只有彌勒世尊（Maitreya），繼承釋迦佛的地位，按照佛法的方式來度化眾生。《觀因果經》說，釋尊（釋迦牟尼佛）接替迦葉佛（Kasyapa Buddha）的道統，一直居住在兜率陀天（Tusita Heaven），號稱護明菩薩（Bodhisattva who protects the light），應時降生，轉大法輪，廣泛救濟萬類，普遍利益無數眾生。曾經記載彌勒（Maitreya）是賢劫佛（Bhadrakalpa）的第五位佛，所以稱為補處菩薩，不是補釋迦牟尼佛的佛位，也是補釋尊的天宮，仍然居住在兜率陀天（Tusita Heaven），號稱慈氏（Maitreya）。

【English Translation】 English version: A statue stood on the table, and it could also leap to the groves of bamboo in the back garden. Scholars and commoners from near and far ceased their work and trading, paying respects and watching with admiration. In the 18th year of Qianning during the reign of Emperor Zhaozong of Tang Dynasty (891 AD), talented individuals were selected from the mountains to continue building five rooms, magnificent in scale, which were admired by onlookers. It was also used to enshrine the statue carved by the Ren family. These are the traces (of the Buddha's manifestation). As for its essence, it exists throughout all worlds and remains imperishable through countless kalpas. As is the reward body, so is the environment. Oh, Great Master, to whom shall I turn?

Written by the monk Tan'e of Wumeng, former abbot of Guoqing Temple in Tiantai

No. 1597-1-d Postscript of Budai Monk

Respectfully hearing that the Dharmakaya (Dharmakaya) has no form, yet possesses forms containing all numbers. The nature of enlightenment is without birth, yet it does not hinder the arising and ceasing of thoughts. All worlds are like emptiness, and the five aggregates (skandhas) of body and mind are unreal. Because its unreality is like emptiness, the world is the Vairocana Dharmadhatu, and the mind of aggregates is the Wonderful Mind of Perfect Enlightenment. Passing through countless kalpas without birth, enduring for eternity without extinction. Vast and profound, serene and luminous. This is the ultimate fruit of Bodhi that all Tathagatas and all sentient beings attain together. However, those who have not awakened to their true nature, falsely indulge in illusory appearances, sink into the sea of suffering, and bring about their own cycle of rebirth. Although the Buddha has passed away, the Sutras, Vinaya, and Abhidhamma (Tripitaka) fill the human realm. Believing and diligently upholding them is like the Buddha being in the world. Those with shallow wisdom and deep karmic obstacles are like being thousands of miles apart even when face to face. Therefore, the sages had to descend into the human world to liberate all beings. The ancients called Siming (ancient name of Ningbo) the land of the Three Buddhas. In the past, Vipassi Buddha manifested as a mute girl, using gentle wisdom and virtue to transform beings. Sakyamuni Buddha distributed relics, especially emitting light and manifesting auspicious signs to benefit beings. The biographies of the Three Buddhas are recorded in detail. Only Maitreya, the World Honored One, will succeed Sakyamuni Buddha's position, liberating beings according to the Dharma. The Sutra on the Observation of Cause and Effect says that Sakyamuni Buddha succeeded Kasyapa Buddha's lineage, and constantly resides in the Tusita Heaven, known as the Bodhisattva who protects the light, descending in due time, turning the great Dharma wheel, widely saving all beings, and universally benefiting countless beings. It was once recorded that Maitreya is the fifth Buddha of the Bhadrakalpa, therefore called the successor, not succeeding Sakyamuni Buddha's Buddha position, but also succeeding Sakyamuni's heavenly palace, still residing in the Tusita Heaven, known as Maitreya.

菩薩。雖居兜率宮。化身十方界。慈憫大千國土九界眾生。或修六度萬行。或縱三毒四倒。或造地獄深因。或植人天小果。由是作大帡幪。亭毒普化。一於六朝蕭梁時。降跡義烏。為傅大士。建道場于雙林。有雙林語錄垂世。一于唐末僖宗朝。偶現於四明。為布袋僧。袒腹含笑。隱德如癡。竟不知其何許人也。儀形不恭飾。處世少范規。第吐詞蓋天蓋地。布武非聖非凡。實而不虛。混而不鑿。恒以十八童子環繞如戲。為諸根塵凈智。互現神通。常持布袋。示佛宗猷。包攝無量密因。運出無緣妙用。凡見世間縱心繓業極意貪圖者。師以隨方調順。展轉啟明。令彼處仁守義。達妄即真。或分衛處。視其爭貪利路。沉醉愛河者。師以和言巽語解其扄鐍。指向要關。稱彼機宜。直譚覺慧。勉其克𪷇塵習。銷鑠邪風。人人被法沾恩。恰似綠楊春意。遇道流時。唯善知識要須了悟自己圓覺靈明。靈明廓爾無礙。無礙不動真如。真如綿密無間。無間周遍圓融。圓融解脫自在。自在無可不可。信口譚玄。超情絕解。沃斯旨者。個個心開智凈。宛同杲日麗天。師游北上。見屠兒宰畜。諫曰。一切畜生是造業人果報。貪道無財能救。愿諸長者饒此生靈。教彼活命。蠢動含靈具佛性。仁者應須慈眼看。非惟慈悲利物之德。更植菩提長壽之曰。

復值宰牛者曰。殺牛之人號羅利。殺他自殺誰驚怛。刀山斧砟暨𨫼煎。何劫何時獲解脫。僧問。如何降伏妄心。師曰。心是何物。徒勞調伏。妄本無根。放下無跡。諸緣擾攘。一真寧寂。如如法界體堂堂。砍不破兮遮不黑。師指流俗僧曰。汝本是佛。何滯凡情。當鏟剭諸緣。滌盪塵習。力究心體無生。須達妙明真性。果獲無礙圓通。便是出塵羅漢。否則。屈殺丈夫也。師受田家齋。問道。答曰。牛捏青苗種福田。低頭便見水中天。六根清凈方成稻。退步原來是向前。師于大橋上夜坐。忽有強人窺探。師曰。貧道無財。君亦無妄。何貪財利。自蔽妙明。歷劫生來。被貪所誤。枉受輪迴。汝何不省。暗懷攘竊。無端造罪。何不反思自心。未遇境緣。貪無所起。則知一念不生是汝真性。即汝安身立命之處。立刻究明無生之旨。已是蹉過若干好時節矣。偈曰。由貪淪墮世波中。舍卻貪嗔禮大雄。直截凡情無所得。圓明寂照汝心宗。師出街衢。見市人擠擠。嘆曰。奔南走北欲何為。日歲光陰頃刻衰。自性靈知須急悟。莫教平地陷風雷。又曰。趣利求名空自忙。利名二字陷人坑。疾須返照娘生面。一片靈心是覺王。鄉人問師。答何常持布袋。答曰。包納乾坤。曰。意趣若何。師答以偈。圓覺靈明超太虛。目前萬物不差殊。十方法界

【現代漢語翻譯】現代漢語譯本：宰牛的人複述道：『殺牛的人名叫羅利（Roli）。殺了他，誰會感到驚恐悲傷？刀山、斧砍、以及鼎鑊烹煮，要經歷多少劫、什麼時候才能解脫？』僧人問道：『如何降伏妄心？』師父說：『心是什麼東西？白費力氣去調伏它。妄念本就無根，放下便無痕跡。各種因緣紛紛擾擾，而真性本就寧靜寂寞。如如法界，本體光明正大，砍不破也遮蔽不了。』師父指著一個世俗的僧人說：『你本來就是佛，為何執著于凡夫的情感？應當剷除各種因緣，洗滌塵世的習氣，努力探究心體無生的道理，必須通達妙明真性，最終獲得無礙圓通，便是脫離塵世的阿羅漢。否則，就枉費了大丈夫的一生。』師父接受農家的齋飯，問道。農人回答說：『老牛辛勤耕耘，種下福田，低頭便能看見水中的天空。六根清凈才能結成稻穗，退步原來是爲了更好地向前。』師父在大橋上夜晚靜坐，忽然有強盜窺探。師父說：『貧道我沒有錢財，你也沒有妄念，為何貪圖財利，自己遮蔽了妙明真心？歷劫以來，被貪念所迷惑，白白遭受輪迴之苦，你為何不反省？暗懷搶劫的念頭，無端造下罪孽，為何不反思自己的內心？沒有遇到外在的誘惑，貪念便無從生起，由此可知一念不生才是你的真性，就是你安身立命的地方。立刻探究明白無生的旨意，已經錯過很多美好的時節了。』偈語說：『因為貪念而沉淪於世間的波浪中，捨棄貪嗔之心，禮敬大雄（釋迦牟尼佛的稱號）。直接斷絕凡夫的情感，便一無所得，圓滿光明寂照，就是你的心宗。』師父走上街頭，看見市集上人頭攢動，嘆息道：『奔波南北，究竟爲了什麼？歲月光陰，轉眼即逝。自性靈知，必須趕緊覺悟，不要讓平靜的地方陷入風雷之中。』又說：『追逐利益，追求名聲，只是白白忙碌，利和名這兩個字，是陷人的陷阱。趕緊反觀自己未出生前的本來面目，一片靈明的心就是覺悟之王。』鄉人問師父：『您為何總是拿著布袋？』師父回答說：『包容乾坤。』鄉人問：『這有什麼意義呢？』師父用偈語回答：『圓滿覺悟的靈明，超越了太虛空，眼前萬物沒有絲毫差別，十方法界』

【English Translation】 English version: The butcher replied: 'The one who slaughters the ox is named Roli. If he is killed, who would be alarmed and saddened? When will he be liberated from the mountain of knives, the chopping of axes, and the boiling in cauldrons, after how many kalpas?' A monk asked: 'How to subdue the deluded mind?' The master said: 'What is the mind? It is futile to try to tame it. Delusion has no root; when you let go, there is no trace. All kinds of conditions are disturbing, but the true nature is tranquil and solitary. The Tathata-dhātu (the realm of suchness), the essence is bright and upright, it cannot be cut or obscured.' The master pointed to a secular monk and said: 'You are originally a Buddha, why cling to the emotions of a mortal? You should eradicate all conditions, cleanse the habits of the world, and strive to explore the principle of no-birth of the mind-essence. You must understand the wonderful and bright true nature, and ultimately attain unimpeded perfect penetration, which is an Arhat (one who is free from rebirth) who has escaped the world. Otherwise, you will waste the life of a great man.' The master accepted the farmer's vegetarian meal and asked. The farmer replied: 'The old ox diligently cultivates, planting fields of merit, and when it lowers its head, it can see the sky in the water. Only when the six senses are pure can rice ears be formed, and stepping back is actually moving forward.' The master sat quietly on the bridge at night, and suddenly a robber spied on him. The master said: 'This poor monk has no wealth, and you have no delusion. Why covet wealth and profit, obscuring your wonderful and bright true mind? Since countless kalpas, you have been misled by greed, suffering in vain in the cycle of reincarnation. Why don't you reflect? Harboring thoughts of robbery, creating sins for no reason, why don't you reflect on your own mind? Without encountering external temptations, greed cannot arise. From this, you can know that not a single thought arising is your true nature, which is where you settle down and establish your life. Immediately explore and understand the meaning of no-birth, and you have already missed many good opportunities.' The verse says: 'Because of greed, you sink into the waves of the world, abandon greed and anger, and pay homage to Mahavira (an epithet of Shakyamuni Buddha). Directly severing the emotions of a mortal, you will gain nothing, perfect and bright stillness is your mind-essence.' The master went to the street and saw the crowded market, sighing: 'Running north and south, what are you ultimately seeking? The years and time pass in an instant. The spiritual awareness of your self-nature must be awakened quickly, do not let a peaceful place fall into wind and thunder.' He also said: 'Pursuing profit and seeking fame is just busywork, the two words of profit and fame are traps for people. Quickly reflect on your original face before you were born, a piece of bright mind is the King of Enlightenment.' A villager asked the master: 'Why do you always carry a cloth bag?' The master replied: 'It contains the universe.' The villager asked: 'What is the meaning of this?' The master answered with a verse: 'Perfect enlightenment and spiritual brightness transcends the great void, all things before your eyes are not different, the ten directions of the Dharma realm'

都包盡。惟有真如也太迂。僧問。如何是頓漸法門。師曰。汝心即正智。何須問次第。聖凡都不到。空花映日飛。師受關主齋。問曰。今日出關。何時八關。若有出入。即非禪關。若無出入。誰號禪關。有無一致。出入齊觀。無為直指。菩提涅槃。偈曰。關非內外絕中央。禪思宏深體大方。究理窮玄訊息盡。更有何法許參詳。問師。如何化導。答以偈曰。肩挑明月橫街去。把定乾坤莫放渠。遇聖遇凡俱坐斷。寂光勝地可安居。師于寺前佇立。眾僧問師。久立何為。師曰。我在此時個同參釋迦未生的人。眾笑曰。釋尊說法利生滅度久矣。師曰。汝等徒知佛之滅度。焉知佛之未生。茍知未生。定知無死。只知無死二字。衲子家珍。當諦信不疑。皎然非物。爾我皆如也。否則虛生浪死。偈曰。無生無死佛家風。不墮古今莫定蹤。觸處圓明常湛寂。龍華雞足兩無從。僧問。如何是道。師曰。碧水映孤峰。寒潭迎皎月。爾我不知宗。須彌足底越。師見行者。擔柴運水至。問曰。汝水若還清。汝身被水溺。汝柴若還燥。汝身被火燎。燎溺病同途。大夢原未覺。汝能鞭起懸空靈覺心。反覆看渠非深奧。神光獨耀性真常。現成公案方知道。便能穩坐毗盧頂上吹清調。師為講主曰。大道無名。大闡無聲。大悟無道。大真無外。大覺無妄。

【現代漢語翻譯】都包容殆盡。唯有真如（事物的本源或真實狀態）也太迂腐了。有僧人問：『如何是頓悟和漸悟的法門？』師父說：『你的心就是正智，何須問次第？聖人和凡人都達不到，空花映著日光飛舞。』師父接受關主（關卡的負責人）的齋飯，問道：『今日出關，何時才能到達八關（佛教中的八種戒律）？若有出入，就不是禪關（禪修的關卡）。若無出入，誰又稱之為禪關？有和無是一致的，出入都一樣看待。無為而直指，菩提（覺悟）和涅槃（寂滅）就在其中。』偈語說：『關非內外絕中央，禪思宏深體大方。究理窮玄訊息盡，更有何法許參詳。』有僧人問師父：『如何化導眾生？』師父用偈語回答說：『肩挑明月橫街去，把定乾坤莫放渠。遇聖遇凡俱坐斷，寂光勝地可安居。』師父在寺前佇立，眾僧問師父：『久立何為？』師父說：『我此時與釋迦（釋迦牟尼佛）未生時是同參。』眾僧笑著說：『釋尊（釋迦牟尼佛）說法利生滅度（去世）很久了。』師父說：『你們只知道佛的滅度，怎知佛的未生？如果知道未生，必定知道無死。只知道無死二字，是衲子（僧人）的家珍，應當諦信不疑，皎然非物，你我都一樣。否則虛生浪死。』偈語說：『無生無死佛家風，不墮古今莫定蹤。觸處圓明常湛寂，龍華（彌勒佛的道場）雞足（迦葉尊者的道場）兩無從。』有僧人問：『如何是道？』師父說：『碧水映孤峰，寒潭迎皎月。你我不知宗，須彌（須彌山，佛教中的聖山）足底越。』師父看見行者（修行者）擔柴運水至，問道：『你的水如果還清，你的身體就會被水淹沒。你的柴如果還乾燥，你的身體就會被火燒燎。燒燎和溺水，病痛是相同的途徑，大夢原本未覺醒。你如果能鞭策起懸空的靈覺之心，反覆看它並非深奧。神光獨耀，性真常，現成的公案方才知道。』便能穩坐毗盧（毗盧遮那佛）頂上吹清調。師父作為講主說：『大道無名，大闡無聲，大悟無道，大真無外，大覺無妄。』

【English Translation】 Everything is fully encompassed. Only the Tathata (the suchness, the true nature of things) is too circuitous. A monk asked: 'What are the sudden and gradual Dharma gates?' The master said: 'Your mind is right wisdom, why ask about sequence? Neither saints nor ordinary beings reach it, empty flowers reflect the sun and fly.' The master accepted the gatekeeper's offering and asked: 'Today I leave the gate, when will I reach the eight gates (eight precepts)? If there is coming and going, it is not a Chan gate (meditation gate). If there is no coming and going, who calls it a Chan gate? Existence and non-existence are the same, coming and going are viewed equally. Non-action directly points to Bodhi (enlightenment) and Nirvana (liberation).' The verse says: 'The gate is neither inside nor outside, cutting off the center, Chan thought is vast and profound, the body is great and expansive. Exhaustively investigate the principles and exhaust the news, what other Dharma is there to allow contemplation?' A monk asked the master: 'How do you guide sentient beings?' The master answered with a verse: 'Carrying the bright moon on my shoulder, I walk across the street, holding the universe firmly, do not let it go. Meeting saints and ordinary beings, I cut them off completely, in the pure and radiant sacred place, one can live in peace.' The master stood in front of the temple, and the monks asked the master: 'Why have you been standing for so long?' The master said: 'At this moment, I am a fellow practitioner with Shakyamuni (Shakyamuni Buddha) before he was born.' The monks laughed and said: 'The World-Honored One (Shakyamuni Buddha) has been teaching and benefiting beings and has passed away for a long time.' The master said: 'You only know the Buddha's passing away, how do you know the Buddha's unborn state? If you know the unborn state, you will surely know no death. Just knowing the two words 'no death' is the treasure of a monk, you should believe it deeply without doubt, clearly not a thing, you and I are all like that. Otherwise, you will live in vain and die meaninglessly.' The verse says: 'No birth, no death, the style of the Buddha's family, not falling into ancient or modern times, without a fixed trace. Everywhere is round and bright, always still and silent, Longhua (Maitreya Buddha's assembly) and Chicken Foot (Kasyapa Buddha's assembly) are both without a trace.' A monk asked: 'What is the Tao (the Way)?' The master said: 'Green water reflects a solitary peak, a cold pool welcomes the bright moon. You and I do not know the source, Mount Sumeru (the sacred mountain in Buddhism) is under our feet.' The master saw a practitioner carrying firewood and water, and asked: 'If your water is still clear, your body will be drowned by the water. If your firewood is still dry, your body will be burned by the fire. Burning and drowning, sickness and pain are the same path, the great dream has not yet awakened. If you can whip up the suspended spiritual awareness, repeatedly look at it, it is not profound. The divine light shines alone, the nature is true and constant, only then will you know the ready-made case.' Then you can sit firmly on the top of Vairocana (Vairocana Buddha) and play a clear tune. The master, as the lecturer, said: 'The Great Tao (the Great Way) has no name, great exposition has no sound, great enlightenment has no way, great truth has no outside, great awakening has no delusion.'

大似無我。大寂無定。大用無為。大法無乘。座主果能了卻聖凡情。吾將布袋連底傾。師游化諸方。內秘般若沖玄之正智。韜晦聖乘。外示落魄不間之中流。似同凡類。適僧俗會於蘭若時問道。師曰。當絕攀緣。體會覺性。性本常住。永無生滅。以無生性中。示現生滅之法。以生滅性中。全體涅槃真如。汝自不審。認假為真。執著世諦。甘受輪迴。空遭塗炭。猶未惺悟。若能回首知非。旋機破膽。不越一念。洞見真源。故余觀師隨機答話。喚醒迷途。備殫雪嶺宗風。直示西來大意。是故道人處凡世而無染。道群迷而無礙。的指萬法。生無所生。究竟寂滅。滅無所滅。寂滅尚不存。何言可指示。斯乃最上禪宗。達摩骨髓。又誰可得而擬議者哉。即如傅大士初見梁武帝時。問曰。如何是道。對曰。即心是道。國主未升殿時。未起念先。本智妙明。輝今耀古。充塞太虛。萬古無生。永劫無滅。非聖非凡。無縛無脫。斯是妙湛心體。心外無別道。道外無別心。故曰即心是道。帝問曰。師事誰也。對曰。師無所師。事無所事。從無所從。復告王曰。國主是救世菩薩。應以無著為宗。虛懷為本。無相為因。涅槃為果。其為國也。以正法治世。仁德化民。任賢去奸。勝殘去殺。兵戈息而部伍寧。天位雄而太平著。斯國主天機神妙。踐

【現代漢語翻譯】大似無我：這就像是沒有『我』（ātman）的執著。大寂無定：偉大的寂靜是沒有固定的狀態。大用無為：偉大的作用是無為而為。大法無乘：偉大的佛法沒有固定的載具或方法。座主如果能夠徹底了斷聖凡之間的情感，我將把布袋完全傾倒，毫無保留地傳授佛法。師父遊歷教化四方，內心深藏般若（prajñā，智慧）沖玄的正智，韜光養晦，外表看來放蕩不羈，混跡於人群之中，與凡人無異。曾經在蘭若（araṇya，寂靜處）與僧俗大眾相會時，有人問道。師父說：『應當斷絕一切攀緣，體會覺性。覺性本自常住，永遠沒有生滅。在無生的自性中，示現生滅的法；在生滅的自性中，全體都是涅槃（nirvāṇa，寂滅）真如（tathatā，如實）。』你們自己不明白，認假為真，執著於世俗的諦理，甘願遭受輪迴之苦，白白地遭受苦難，仍然沒有醒悟。如果能夠回頭知錯，轉變心機，破除膽怯，不需超過一念之間，就能洞見真源。所以我觀察師父隨機應答，喚醒迷途之人，充分展現了雪嶺（指達摩祖師）的宗風，直接指明了西來（指達摩祖師從印度來到中國）的真正意義。因此，得道之人身處凡世而不被污染，引導迷惑的眾生而沒有障礙，明確地指出萬法，生無所生，究竟寂滅，滅無所滅。寂滅尚且不存在，還用什麼言語可以指示呢？這才是最上乘的禪宗，達摩（Bodhidharma）的骨髓。又有誰能夠去猜測和議論呢？就像傅大士（傅翕）初次見到梁武帝（南朝梁，502-549）時，問道：『如何是道？』回答說：『即心是道。』國主未升殿時，未起念之前，本智妙明，光輝照耀古今，充塞整個虛空，萬古無生，永劫無滅，非聖非凡，無縛無脫。這就是妙湛的心體，心外沒有別的道，道外沒有別的心。所以說即心是道。武帝問道：『您師事于誰？』回答說：『我師無所師，事無所事，從無所從。』又告訴武帝說：『國主是救世的菩薩，應該以無著為宗旨，虛懷為根本，無相為因，涅槃為果。』治理國家，要用正法治理世事，用仁德教化百姓，任用賢能，去除奸佞，停止殘暴，廢除殺戮，使兵戈止息，軍隊安定，天子的地位穩固，太平盛世就會到來。這國主的天機神妙，踐... 大似無我：這就像是沒有『我』（ātman）的執著。大寂無定：偉大的寂靜是沒有固定的狀態。大用無為：偉大的作用是無為而為。大法無乘：偉大的佛法沒有固定的載具或方法。座主如果能夠徹底了斷聖凡之間的情感，我將把布袋完全傾倒，毫無保留地傳授佛法。師父遊歷教化四方，內心深藏般若（prajñā，智慧）衝玄的正智，韜光養晦，外表看來放蕩不羈，混跡於人群之中，與凡人無異。曾經在蘭若（araṇya，寂靜處）與僧俗大眾相會時，有人問道。師父說：『應當斷絕一切攀緣，體會覺性。覺性本自常住，永遠沒有生滅。在無生的自性中，示現生滅的法；在生滅的自性中，全體都是涅槃（nirvāṇa，寂滅）真如（tathatā，如實）。』你們自己不明白，認假為真，執著於世俗的諦理，甘願遭受輪迴之苦，白白地遭受苦難，仍然沒有醒悟。如果能夠回頭知錯，轉變心機，破除膽怯，不需超過一念之間，就能洞見真源。所以我觀察師父隨機應答，喚醒迷途之人，充分展現了雪嶺（指達摩祖師）的宗風，直接指明了西來（指達摩祖師從印度來到中國）的真正意義。因此，得道之人身處凡世而不被污染，引導迷惑的眾生而沒有障礙，明確地指出萬法，生無所生，究竟寂滅，滅無所滅。寂滅尚且不存在，還用什麼言語可以指示呢？這才是最上乘的禪宗，達摩（Bodhidharma）的骨髓。又有誰能夠去猜測和議論呢？就像傅大士（傅翕）初次見到梁武帝（南朝梁，502-549）時，問道：『如何是道？』回答說：『即心是道。』國主未升殿時，未起念之前，本智妙明，光輝照耀古今，充塞整個虛空，萬古無生，永劫無滅，非聖非凡，無縛無脫。這就是妙湛的心體，心外沒有別的道，道外沒有別的心。所以說即心是道。武帝問道：『您師事於誰？』回答說：『我師無所師，事無所事，從無所從。』又告訴武帝說：『國主是救世的菩薩，應該以無著為宗旨，虛懷為根本，無相為因，涅槃為果。』治理國家，要用正法治理世事，用仁德教化百姓，任用賢能，去除奸佞，停止殘暴，廢除殺戮，使兵戈止息，軍隊安定，天子的地位穩固，太平盛世就會到來。這國主的天機神妙，踐...

【English Translation】 Greatly resembling non-self: This is like having no attachment to 'self' (ātman). Great stillness without fixity: The great stillness has no fixed state. Great function without action: The great function is acting without acting. Great Dharma without vehicle: The great Dharma has no fixed vehicle or method. If the abbot can completely sever the emotions between the holy and the mundane, I will completely empty my bag and impart the Dharma without reservation. The master traveled and taught in all directions, deeply concealing the correct wisdom of prajñā (wisdom) that penetrates the profound, concealing his brilliance and hiding his light, outwardly appearing unrestrained, mingling among the people, no different from ordinary people. Once, when he met with monks and laypeople at a āranya (quiet place), someone asked him a question. The master said, 'You should cut off all clinging and experience the nature of awareness. The nature of awareness is inherently permanent, never arising or ceasing. Within the unarisen nature, the Dharma of arising and ceasing is manifested; within the nature of arising and ceasing, the entirety is nirvāṇa (extinction) and tathatā (suchness).' You yourselves do not understand, mistaking the false for the true, clinging to worldly truths, willingly enduring the suffering of reincarnation, suffering hardships in vain, and still not awakening. If you can turn back and realize your mistakes, transform your mind, and break through your timidity, without exceeding a single thought, you can see the true source. Therefore, I observe the master responding to questions according to the situation, awakening those who are lost, fully displaying the style of the Snow Mountains (referring to Bodhidharma), directly pointing out the true meaning of the coming from the West (referring to Bodhidharma's arrival in China from India). Therefore, an enlightened person dwells in the mundane world without being defiled, guides confused beings without obstruction, clearly points out the myriad dharmas, arising without arising, ultimately extinguished, extinguished without extinguishing. Even extinction does not exist, so what words can be used to indicate it? This is the supreme Chan Buddhism, the marrow of Bodhidharma. And who can guess and discuss it? Just like when Layman Fu (Fu Xi) first met Emperor Wu of Liang (Southern Liang Dynasty, 502-549), he asked, 'What is the Dao?' He replied, 'The mind itself is the Dao.' Before the ruler ascended the hall, before a thought arose, the original wisdom was wonderfully bright, shining brightly throughout the ages, filling the entire void, eternally unarisen, eternally unextinguished, neither holy nor mundane, neither bound nor liberated. This is the wonderfully clear mind-essence, outside the mind there is no other Dao, outside the Dao there is no other mind. Therefore, it is said that the mind itself is the Dao. Emperor Wu asked, 'Who do you study with?' He replied, 'I have no teacher to study with, nothing to do, and nothing to follow.' He also told Emperor Wu, 'The ruler is a bodhisattva who saves the world, and should take non-attachment as the principle, humility as the foundation, non-form as the cause, and nirvāṇa as the result.' To govern the country, use the correct Dharma to govern the world, use benevolence to transform the people, appoint the virtuous and remove the treacherous, stop violence and abolish killing, so that the weapons of war will cease, the army will be stable, the position of the Son of Heaven will be stable, and a peaceful and prosperous age will come. This ruler's heavenly secrets are wonderful, practicing...

祚恒如。貧道之所至望也。劉中丞見聖駕到。大士不起座。問曰。如何不臣天子。不友諸侯。答曰。敬中無敬性。不敬無不敬心。貧道若動身。則法地動。一切法不安矣。聖主請大士講經。大士登座。默然良久。撫尺下座。太子問曰。如何不論義。對曰。語默皆佛事。復何言也。復告王曰。貧道有如意寶珠。清凈解脫。照徹十方。國主若能受者。疾至菩提。蓋一切諸法。不有不無。凡所有相。同歸實際。世間幻化。莫不歸空。百川萬流。咸歸於海。世出世法。莫過真如。實無生滅。故無涅槃。三世平等。十方清凈。以清凈平等之法。饒益有情。同登覺岸。如是妙法度世。名大慈悲主也。大士甫見經藏於雙林。俾諸眾等推挨轉運。令初地凡夫當爲轉經功德。緣于成佛正因。天下龍藏祖法於此也。忽一日。見定光．金粟．釋迦從東方來。寶光異香。集大士身。唱言當代釋迦說法。坐龍華勝會。明指文殊垂普愍。慧集即觀音。輔揚秘密之淳風。大施醫王之良劑。有迴天轉地之功。起死超生之法。須彌矗漠。奚妨日月之麗天。肉眼凡夫。妄分明暗之相。石壁橫空。不礙大士之過地。拱高孚祖。自悔憍慢之心。甫擊木槌。闕內閽門悉啟。拈起布袋。兜率內院齊來。大爐韛前多鈍鐵。良醫門下饒病人。一粒真丹。點鐵成金。一言法

【現代漢語翻譯】現代漢語譯本：希望像祚恒一樣。（祚恒，此處指一種理想的、永恒的狀態）貧道所希望達到的境界就是這樣。劉中丞（官名）見到聖駕到來，大士（菩薩的尊稱）不起身迎接，（劉中丞）問道：『為何不臣服天子，不友善諸侯？』大士回答說：『恭敬之中沒有恭敬的自性，不恭敬之中也沒有不恭敬的心。貧道如果動身，那麼法地（佛法所依之地）就會震動，一切法都無法安穩了。』聖主請大士講解佛經，大士登上法座，沉默了很久，用鎮紙敲擊法座后便下來了。太子問道：『為何不談論經義？』大士回答說：『言語和沉默都是佛事，還說什麼呢？』又告訴國王說：『貧道有一顆如意寶珠（能滿足一切願望的寶珠），清凈解脫，照亮整個十方世界。國主如果能夠接受它，很快就能達到菩提（覺悟）。因為一切諸法，既不是有也不是無，凡是所有表象，最終都歸於實際。世間的一切幻化，最終都歸於空。所有的河流，最終都歸於大海。世間法和出世間法，沒有超過真如（事物的本性）的。真如實際上沒有生滅，所以也沒有涅槃（寂滅）。過去、現在、未來三世是平等的，十方世界是清凈的。用清凈和平等的佛法，饒益有情眾生，一同登上覺悟的彼岸。像這樣的妙法度化世人，就叫做大慈悲主。』大士最初在雙林寺見到經藏，讓眾弟子們推轉經藏，讓初地（菩薩修行的第一個階位）的凡夫，通過轉經的功德，結下成佛的正因。天下的龍藏祖法（重要的佛教經典）就在這裡。忽然有一天，（大士）見到定光佛（過去佛之一）、金粟如來（過去佛之一）、釋迦牟尼佛（現在佛）從東方而來，寶光和奇異的香氣，聚集在大士身上。（諸佛）唱言（大士）將代替釋迦牟尼佛說法，坐在龍華勝會（彌勒佛成佛時舉行的盛會）上，明確指出文殊菩薩（智慧的象徵）垂憐普度眾生，慧集菩薩（觀音菩薩的別稱，慈悲的象徵）輔助弘揚秘密的淳正之風，廣施醫王（佛）的良藥。有迴天轉地（改變命運）的功用，起死超生（脫離輪迴）的佛法。須彌山（佛教中的聖山）高聳入雲，不妨礙日月照耀天空。肉眼凡夫，妄自分辨明暗的表象。石壁橫在空中，不妨礙大士經過。拱高孚祖（人名）後悔自己之前的驕慢之心。大士敲擊木槌，皇宮內的門都打開了。拿起布袋，兜率內院（彌勒菩薩的住所）都來了。大爐子前有很多鈍鐵，良醫門下有很多病人。一粒真丹（比喻精妙的佛法），能點鐵成金。一句佛法……

【English Translation】 English version: Hoping to be like Zuo Heng. (Zuo Heng, here refers to an ideal, eternal state) This is the state that this poor monk hopes to achieve. When Vice Minister Liu (official title) saw the arrival of the imperial carriage, the Great Being (a respectful title for a Bodhisattva) did not rise to greet it. (Vice Minister Liu) asked: 'Why do you not submit to the Emperor and befriend the feudal lords?' The Great Being replied: 'Within reverence, there is no self-nature of reverence; within irreverence, there is no mind of irreverence. If this poor monk were to move, then the Dharma ground (the ground upon which the Buddha's teachings rest) would shake, and all Dharmas would be unable to be stable.' The Holy Lord asked the Great Being to lecture on the scriptures. The Great Being ascended the Dharma seat, remained silent for a long time, struck the seat with a paperweight, and then descended. The Crown Prince asked: 'Why do you not discuss the meaning of the scriptures?' The Great Being replied: 'Speech and silence are both Buddha-deeds, so what more is there to say?' He further told the King: 'This poor monk has a Mani jewel (a jewel that fulfills all wishes), pure and liberated, illuminating the entire ten directions. If the King can receive it, he will quickly attain Bodhi (enlightenment). Because all Dharmas are neither existent nor non-existent, and all phenomena ultimately return to reality. All illusions in the world ultimately return to emptiness. All rivers ultimately flow into the sea. Worldly and transcendental Dharmas do not surpass Suchness (the true nature of things). Suchness is actually without birth or death, so there is no Nirvana (extinction). The past, present, and future three times are equal, and the ten directions are pure. Use the pure and equal Dharma to benefit sentient beings, and together ascend to the shore of enlightenment. Such a wonderful Dharma that saves the world is called the Lord of Great Compassion.' The Great Being first saw the Sutra Collection at Shuanglin Temple, and had the disciples push and turn the Sutra Collection, so that ordinary people in the first Bhumi (the first stage of a Bodhisattva's practice), through the merit of turning the Sutra Collection, could form the right cause for becoming a Buddha. The ancestral Dharma of the Dragon Treasury (important Buddhist scriptures) of the world is here. Suddenly, one day, (the Great Being) saw Dipamkara Buddha (one of the past Buddhas), Kanakamuni Buddha (one of the past Buddhas), and Shakyamuni Buddha (the present Buddha) coming from the east, with precious light and strange fragrance gathering on the Great Being's body. (The Buddhas) chanted that (the Great Being) would replace Shakyamuni Buddha in teaching the Dharma, sitting at the Dragon Flower Assembly (a grand gathering held when Maitreya Buddha attains Buddhahood), clearly pointing out that Manjushri Bodhisattva (the symbol of wisdom) shows compassion and universally saves sentient beings, and that Prajna Samudra Bodhisattva (Avalokiteshvara Bodhisattva, the symbol of compassion) assists in promoting the pure wind of secrecy, and widely bestows the good medicine of the Medicine King (Buddha). There is the function of turning the heavens and reversing the earth (changing destiny), and the Dharma of raising the dead and transcending rebirth (escaping reincarnation). Mount Sumeru (the sacred mountain in Buddhism) stands tall, but does not hinder the sun and moon from shining in the sky. Ordinary people with mortal eyes falsely distinguish between the appearances of light and darkness. A stone wall stands in the air, but does not hinder the Great Being from passing through. Gong Gaofu Zu (a person's name) regretted his previous arrogance. The Great Being struck the wooden mallet, and the doors within the palace all opened. Picking up the cloth bag, the inner court of Tushita (the abode of Maitreya Bodhisattva) all came. There are many dull irons in front of the great furnace, and many patients under the door of the good doctor. A grain of true elixir (a metaphor for the subtle Dharma) can turn iron into gold. A word of Dharma...

語。革凡成聖。是故帶水拖泥之禪。度生急務。含垢和光之德。利物先鋒。八方湖海是圓覺道場。總一家之受用。十類眾生具真如妙性。同一子之眷情。發義天之秘奧。廣被迷途。開心地之玄宗。普收利鈍。故師示眾云。萬像森羅。纖塵不立。一真法界。百行紛紜。如如至理。動靜皆禪。一念契真。倏登彼岸。斯乃布袋和尚．雙林大士。兩地同敷阿逸多氏之慈風也。何傅大士自稱當來解脫善慧大士。何布袋老人往復二十餘年。韜光晦德。不知所由。雖然隱顯難量。順逆莫測。觀其拈一物示眾云。這是兜率陀天的。師從北還。持一文錢示眾云。這是龍華會裡的。分明指示人。人自不察耳。蓋素鄙其禮貌疏闊。眾皆忽之。故絕唱之詞。多不傳世。世卒無有能識之者。迨師滅度數年。而寄書蔣摩訶。有偈云。彌勒真彌勒。化身千百億。時時示世人。世人俱不識。乃始知其為彌勒化現也。師若不道破。畢竟無能識。是以如意摩尼現。誰人識本真。惟有蔣摩訶。慇勤奉事。以後蜀使寄聲。跏趺而逝。亦非凡情可測。觀二師先後出世。僧俗權機。任彼贊毀信疑。總屬龍華得度因緣。故此隨緣導利眾生。應機隨汰佛性。對面彌勒。誰能甄別。故曰。現凡修聖道。果地集凡因。當說無所說。常度無度人。法印無來去。宗途絕故新。余故

【現代漢語翻譯】語。革凡成聖。因此，帶著水和泥的禪法（帶水拖泥：比喻不滯于形式，隨緣度化的禪法），是度化眾生的當務之急；包容污垢，與光同塵的德行（含垢和光：比喻有德之人收斂光芒，與世俗相處），是利益眾生的先鋒。八方的湖海都是圓覺（圓滿覺悟）的道場，總括了一家的受用。十類眾生都具有真如（不生不滅的真性）的妙性，如同一個父親對所有子女的眷戀之情。闡發義天（佛法真義）的秘密奧妙，廣泛地施予迷途的眾生；開啟心地的玄妙宗旨，普遍地接納資質高低不同的眾生。所以老師開示大眾說：『萬象森羅，纖塵不立。一真法界，百行紛紜。如如至理，動靜皆禪。一念契真，倏登彼岸。』這正是布袋和尚、雙林大士（傅大士）在兩地共同宣揚阿逸多（彌勒菩薩的梵文音譯）的慈悲之風啊！何傅大士自稱是當來解脫善慧大士（彌勒菩薩的稱號）。何布袋老人往復二十餘年，韜光養晦，不知從何而來。雖然他的隱現難以衡量，順逆難以預測，但看他拿起一件東西向大眾展示說：『這是兜率陀天（彌勒菩薩的凈土）的。』老師從北方回來，拿著一枚銅錢向大眾展示說：『這是龍華會（彌勒菩薩成佛時舉行的法會）里的。』分明地指示了人們，只是人們自己沒有覺察罷了。大概是因為人們向來鄙視他禮貌疏闊，大眾都忽略了他，所以他絕妙的詩詞，大多沒有流傳於世，世上最終也沒有能夠認識他的人。等到老師圓寂數年後，他寄給蔣摩訶的信中，有偈語說：『彌勒真彌勒，化身千百億。時時示世人，世人俱不識。』人們這才知道他是彌勒菩薩的化身啊！老師如果不道破，最終沒有人能夠認識他。因此，如意摩尼（能如意生出寶物的寶珠）顯現，誰人能識得它的本真呢？只有蔣摩訶，慇勤地奉事他。後來後蜀的使者來傳話，他跏趺而逝，也不是凡人的情感可以測度的。看這兩位大師先後出世，僧俗隨機應變，任憑人們讚揚、詆譭、相信、懷疑，都屬於龍華會得度的因緣。因此，他們隨順因緣引導利益眾生，應機施教，隨緣顯現佛性。面對面的彌勒菩薩，誰能夠分辨出來呢？所以說：『現凡修聖道，果地集凡因。當說無所說，常度無度人。法印無來去，宗途絕故新。』我因此現代漢語譯本：語。革凡成聖。因此，帶著水和泥的禪法（帶水拖泥：比喻不滯于形式，隨緣度化的禪法），是度化眾生的當務之急；包容污垢，與光同塵的德行（含垢和光：比喻有德之人收斂光芒，與世俗相處），是利益眾生的先鋒。八方的湖海都是圓覺（圓滿覺悟）的道場，總括了一家的受用。十類眾生都具有真如（不生不滅的真性）的妙性，如同一個父親對所有子女的眷戀之情。闡發義天（佛法真義）的秘密奧妙，廣泛地施予迷途的眾生；開啟心地的玄妙宗旨，普遍地接納資質高低不同的眾生。所以老師開示大眾說：『萬象森羅，纖塵不立。一真法界，百行紛紜。如如至理，動靜皆禪。一念契真，倏登彼岸。』這正是布袋和尚、雙林大士（傅大士）在兩地共同宣揚阿逸多（彌勒菩薩的梵文音譯）的慈悲之風啊！何傅大士自稱是當來解脫善慧大士（彌勒菩薩的稱號）。何布袋老人往復二十餘年，韜光養晦，不知從何而來。雖然他的隱現難以衡量，順逆難以預測，但看他拿起一件東西向大眾展示說：『這是兜率陀天（彌勒菩薩的凈土）的。』老師從北方回來，拿著一枚銅錢向大眾展示說：『這是龍華會（彌勒菩薩成佛時舉行的法會）里的。』分明地指示了人們，只是人們自己沒有覺察罷了。大概是因為人們向來鄙視他禮貌疏闊，大眾都忽略了他，所以他絕妙的詩詞，大多沒有流傳於世，世上最終也沒有能夠認識他的人。等到老師圓寂數年後，他寄給蔣摩訶的信中，有偈語說：『彌勒真彌勒，化身千百億。時時示世人，世人俱不識。』人們這才知道他是彌勒菩薩的化身啊！老師如果不道破，最終沒有人能夠認識他。因此，如意摩尼（能如意生出寶物的寶珠）顯現，誰人能識得它的本真呢？只有蔣摩訶，慇勤地奉事他。後來後蜀的使者來傳話，他跏趺而逝，也不是凡人的情感可以測度的。看這兩位大師先後出世，僧俗隨機應變，任憑人們讚揚、詆譭、相信、懷疑，都屬於龍華會得度的因緣。因此，他們隨順因緣引導利益眾生，應機施教，隨緣顯現佛性。面對面的彌勒菩薩，誰能夠分辨出來呢？所以說：『現凡修聖道，果地集凡因。當說無所說，常度無度人。法印無來去，宗途絕故新。』我因此

【English Translation】 Words. Transforming the ordinary into the saintly. Therefore, the Chan (Zen) of 'dragging mud with water' (帶水拖泥: a metaphor for not being attached to forms, but enlightening beings according to conditions) is an urgent task for liberating beings; the virtue of 'containing defilement and harmonizing with light' (含垢和光: a metaphor for a virtuous person concealing their brilliance and living among the mundane) is the vanguard for benefiting beings. The lakes and seas in all directions are all the Bodhimanda (道場: place of enlightenment) of Perfect Enlightenment (圓覺), encompassing the benefits of one family. The ten types of beings all possess the wonderful nature of True Thusness (真如: the unchanging true nature), like a father's affection for all his children. Expounding the secret mysteries of the Righteous Heaven (義天: the true meaning of the Dharma), widely bestowing upon those lost on their paths; opening the profound principle of the mind-ground, universally accepting beings of varying capacities. Therefore, the master instructed the assembly, saying: 'The myriad phenomena are lush and abundant, yet not a speck of dust can stand. The One True Dharma Realm, hundreds of practices flourish. The principle of Suchness, in movement and stillness, is all Chan. A single thought in accord with truth, swiftly ascends to the other shore.' This is precisely the compassionate wind of Ajita (阿逸多: Sanskrit transliteration of Maitreya Bodhisattva) jointly propagated by the Cloth Bag Monk (布袋和尚) and the Great Scholar of Shuanglin (雙林大士: refers to Fu Dashi 傅大士) in two places! He Fu Dashi (何傅大士) proclaimed himself to be the Great Good Wisdom Scholar of Future Liberation (當來解脫善慧大士: a title of Maitreya Bodhisattva). The Cloth Bag Old Man (布袋老人) traveled back and forth for more than twenty years, concealing his light and hiding his virtue, his origins unknown. Although his appearances and disappearances were difficult to fathom, and his conformity and opposition were unpredictable, consider him picking up an object and showing it to the assembly, saying: 'This is from the Tushita Heaven (兜率陀天: the pure land of Maitreya Bodhisattva).' The master returned from the north, holding a copper coin and showing it to the assembly, saying: 'This is from the Dragon Flower Assembly (龍華會: the Dharma assembly held when Maitreya Bodhisattva becomes a Buddha).' Clearly indicating to people, but people themselves did not perceive it. Perhaps it was because people had always despised his casual manners, and the masses all ignored him, so most of his exquisite poems were not passed down to the world, and ultimately no one in the world was able to recognize him. It was not until several years after the master's passing that he sent a letter to Jiang Maha, with a verse saying: 'Maitreya is the true Maitreya, manifesting hundreds of thousands of billions of bodies. Constantly appearing to the people of the world, but the people of the world do not recognize him.' Only then did people realize that he was a manifestation of Maitreya Bodhisattva! If the master had not revealed it, ultimately no one would have been able to recognize him. Therefore, when the Mani jewel of wish-fulfillment appears, who can recognize its true nature? Only Jiang Maha diligently served him. Later, when the envoy of the Later Shu (後蜀) dynasty (934-965 AD) came to convey a message, he passed away in the lotus position, which is also beyond the comprehension of ordinary emotions. Observing the two masters appearing in the world one after another, monks and laypeople adapting to circumstances, allowing people to praise, slander, believe, or doubt, all belong to the karmic conditions for being liberated in the Dragon Flower Assembly. Therefore, they guide and benefit beings according to conditions, teaching according to the occasion, and manifesting the Buddha-nature according to circumstances. Facing Maitreya Bodhisattva face to face, who can distinguish him? Therefore, it is said: 'Manifesting the ordinary, cultivating the path to sainthood; gathering ordinary causes in the realm of fruition. Speaking when there is nothing to say; constantly liberating without liberating anyone. The Dharma seal has no coming or going; the path of the school transcends the old and the new.' Therefore, I English version: Words. Transforming the ordinary into the saintly. Therefore, the Chan (Zen) of 'dragging mud with water' (帶水拖泥: a metaphor for not being attached to forms, but enlightening beings according to conditions) is an urgent task for liberating beings; the virtue of 'containing defilement and harmonizing with light' (含垢和光: a metaphor for a virtuous person concealing their brilliance and living among the mundane) is the vanguard for benefiting beings. The lakes and seas in all directions are all the Bodhimanda (道場: place of enlightenment) of Perfect Enlightenment (圓覺), encompassing the benefits of one family. The ten types of beings all possess the wonderful nature of True Thusness (真如: the unchanging true nature), like a father's affection for all his children. Expounding the secret mysteries of the Righteous Heaven (義天: the true meaning of the Dharma), widely bestowing upon those lost on their paths; opening the profound principle of the mind-ground, universally accepting beings of varying capacities. Therefore, the master instructed the assembly, saying: 'The myriad phenomena are lush and abundant, yet not a speck of dust can stand. The One True Dharma Realm, hundreds of practices flourish. The principle of Suchness, in movement and stillness, is all Chan. A single thought in accord with truth, swiftly ascends to the other shore.' This is precisely the compassionate wind of Ajita (阿逸多: Sanskrit transliteration of Maitreya Bodhisattva) jointly propagated by the Cloth Bag Monk (布袋和尚) and the Great Scholar of Shuanglin (雙林大士: refers to Fu Dashi 傅大士) in two places! He Fu Dashi (何傅大士) proclaimed himself to be the Great Good Wisdom Scholar of Future Liberation (當來解脫善慧大士: a title of Maitreya Bodhisattva). The Cloth Bag Old Man (布袋老人) traveled back and forth for more than twenty years, concealing his light and hiding his virtue, his origins unknown. Although his appearances and disappearances were difficult to fathom, and his conformity and opposition were unpredictable, consider him picking up an object and showing it to the assembly, saying: 'This is from the Tushita Heaven (兜率陀天: the pure land of Maitreya Bodhisattva).' The master returned from the north, holding a copper coin and showing it to the assembly, saying: 'This is from the Dragon Flower Assembly (龍華會: the Dharma assembly held when Maitreya Bodhisattva becomes a Buddha).' Clearly indicating to people, but people themselves did not perceive it. Perhaps it was because people had always despised his casual manners, and the masses all ignored him, so most of his exquisite poems were not passed down to the world, and ultimately no one in the world was able to recognize him. It was not until several years after the master's passing that he sent a letter to Jiang Maha, with a verse saying: 'Maitreya is the true Maitreya, manifesting hundreds of thousands of billions of bodies. Constantly appearing to the people of the world, but the people of the world do not recognize him.' Only then did people realize that he was a manifestation of Maitreya Bodhisattva! If the master had not revealed it, ultimately no one would have been able to recognize him. Therefore, when the Mani jewel of wish-fulfillment appears, who can recognize its true nature? Only Jiang Maha diligently served him. Later, when the envoy of the Later Shu (後蜀) dynasty (934-965 AD) came to convey a message, he passed away in the lotus position, which is also beyond the comprehension of ordinary emotions. Observing the two masters appearing in the world one after another, monks and laypeople adapting to circumstances, allowing people to praise, slander, believe, or doubt, all belong to the karmic conditions for being liberated in the Dragon Flower Assembly. Therefore, they guide and benefit beings according to conditions, teaching according to the occasion, and manifesting the Buddha-nature according to circumstances. Facing Maitreya Bodhisattva face to face, who can distinguish him? Therefore, it is said: 'Manifesting the ordinary, cultivating the path to sainthood; gathering ordinary causes in the realm of fruition. Speaking when there is nothing to say; constantly liberating without liberating anyone. The Dharma seal has no coming or going; the path of the school transcends the old and the new.' Therefore, I

憶其玄言要旨。實不下於雙林。后數百年。大元佛懿大禪師曇噩傳其故事。因觀師于閩中。陳居士盤桓問答。展轉啟明。句句法雷獅吼。令人頓開心地。不一而足。讀之不覺汗下。廣如性質凡愚。埋頭煅煉。禪宗一著未破。腦後一錐未明。如喪考妣。何暇他論。因邇重建岳林寺之兩禪德。復刊彌勒傳。力徴余再敘布袋宗由。固辭弗獲。輒稽之別傳語錄。凡屬布袋語。匯而載之。代為慈氏一言或通。則不妨無言而言。言之無礙。師創岳林寺也。以神通力愿。不煩擾檀那。惟開鑿聖智。對迦羅越人云。此古剎廢極。欲重建精藍。眾皆單從者。蓋先感其預容禍福之兆。人得受利於趨避之益。故嘆善哉。師往閩中化檀越一袋之木。此間井中取之無竭。眾皆驚異。遂某也舍工。某也助糧。某也慫恿。不約而至。巍巍勝蹟。萬萬工程。大雄殿之千佛閣。兜率宮后兩退居。經藏鐘樓對峙。浮屠寶塔凌空。四時焚修不懈。晨昏鐘鼓分明。叢林德業。頗稱盛矣。師東遊海濵。觀斥鹵灣之坦塗。對鄉人云。此處我欲成田。眾笑其癡。師以囊沙覆壘成塘。沙堤如石。以擁海潮。仍設三碶。以御旱潦。塘內成田二千餘畝。每歲收穫。供給僧徒。余贖命放生。至今沙堤永固無𣵪。遐哉聖蹟。安如泰山。相期于龍華會裡。合稱腴田之美矣。師于南畔

【現代漢語翻譯】現代漢語譯本：追憶其中的玄妙言論和重要宗旨，實際上不亞於佛陀在雙林入滅（涅槃之地）。後來的數百年，大元（元朝，1271年-1368年）的佛懿大禪師曇噩傳揚他的故事。因此我看到禪師在閩中，陳居士盤桓問答，反覆啓發開明，句句都如法雷獅吼，令人頓時心地開悟，這樣的例子舉不勝舉。讀了之後不覺汗流浹背。像我性質這樣平庸愚笨的人，埋頭苦練，禪宗的關鍵一著沒有破解，腦後如錐刺般的疑問沒有明白，就像死了父母一樣悲痛，哪裡有空閑談論其他。因此我重建岳林寺的兩禪德，重新刊印《彌勒傳》，極力邀請我再次敘述布袋和尚的宗派由來，我堅決推辭沒有成功。於是我查閱其他傳記和語錄，凡是屬於布袋和尚的話語，彙集起來記載，代為慈氏菩薩（彌勒菩薩）說一句話，或許能通達。那麼不妨在無言中而言說，言說而沒有障礙。禪師建立岳林寺的時候，憑藉神通力和願力，不煩擾施主，只是開鑿聖智。他對迦羅越人（在家信徒）說：『這座古寺荒廢到了極點，我想重建精藍（寺廟）。』眾人都表示贊同。禪師大概是先感應到他們預先容納禍福的徵兆，人們因此得到趨吉避兇的益處，所以讚歎『善哉』。禪師前往閩中化緣，得到施主一袋子的木材，從這裡的井中取用，取之不盡。眾人都感到驚奇，於是有人捨出工力，有人捐助糧食，有人從中慫恿，不約而同地到來。巍峨的勝蹟，巨大的工程，大雄殿的千佛閣，兜率宮后的兩處退居之所，經藏和鐘樓遙遙相對，浮屠寶塔高聳入雲。一年四季焚香修行不懈怠，早晚的鐘鼓聲清晰分明，叢林的德業，頗為興盛。禪師東遊到海邊，看到斥鹵灣的平坦泥塗，對鄉人說：『這裡我想開墾成田。』眾人都笑他癡傻。禪師用囊中的沙土覆蓋堆積成堤壩，沙堤堅固如石，用來抵擋海潮。又設定了三個水閘，用來抵禦旱澇。堤壩內開墾成田地二千多畝，每年收穫的糧食，供給僧徒，剩餘的用來贖命放生。至今沙堤仍然堅固沒有崩塌。多麼久遠而偉大的聖蹟啊，安穩如泰山。相約在龍華會（彌勒菩薩成佛的盛會）里，一同稱讚這片肥沃田地的美好。師在南畔

【English Translation】 English version: Recalling the profound words and essential principles, it is truly no less than the Buddha's passing in the Shuanglin Grove (place of Nirvana). Hundreds of years later, the Great Chan Master Tan'e of Foyi of the Great Yuan Dynasty (1271-1368) propagated his story. Therefore, I saw the Chan Master in Minzhong, where Layman Chen lingered in questions and answers, repeatedly enlightening and illuminating, every sentence like the Dharma thunder and lion's roar, instantly opening people's minds, examples of which are too numerous to mention. After reading it, I unconsciously broke out in sweat. Like me, with my mediocre and foolish nature, burying myself in hard practice, the key move of Chan Buddhism not yet broken, the piercing question behind my head not yet understood, I am as grieved as if my parents had died, where would I have the leisure to discuss other things. Therefore, I rebuilt the two Chan halls of Yuelin Temple, reprinting the Biography of Maitreya, and strongly invited me to narrate the origins of the Budai (Cloth Sack) sect again, which I firmly declined without success. So I consulted other biographies and recorded sayings, gathering and recording all the words belonging to Budai, speaking a word on behalf of the Bodhisattva Maitreya, perhaps it can be understood. Then it is okay to speak in silence, to speak without hindrance. When the Chan Master founded Yuelin Temple, he relied on his supernatural powers and vows, without disturbing the donors, only excavating sacred wisdom. He said to the Karaviras (lay followers): 'This ancient temple is extremely dilapidated, I want to rebuild the Jinglan (monastery).' Everyone agreed. The Chan Master probably first sensed the signs of their pre-acceptance of misfortune and fortune, and people therefore benefited from seeking good fortune and avoiding misfortune, so they praised 'Excellent'. The Chan Master went to Minzhong to solicit donations, obtaining a bag of wood from a donor, which was taken from the well here, inexhaustible. Everyone was amazed, so some donated labor, some donated grain, some encouraged from the sidelines, arriving without prior agreement. The majestic scenic spot, the huge project, the Thousand Buddha Pavilion of the Great Hero Hall, the two retreats behind the Tushita Palace, the Sutra Treasury and the Bell Tower facing each other, the Floating Pagoda soaring into the sky. Burning incense and practicing diligently throughout the four seasons, the morning and evening bells and drums are clearly distinct, and the virtues of the Sangha are quite prosperous. The Chan Master traveled east to the seaside, seeing the flat mud of Chilu Bay, he said to the villagers: 'Here I want to reclaim land into fields.' Everyone laughed at his foolishness. The Chan Master covered and piled sand from his bag to form a dike, the sand dike as solid as stone, to resist the sea tide. He also set up three sluices to resist drought and flood. More than two thousand acres of land were reclaimed within the dike, and the grain harvested every year was supplied to the monks, and the remainder was used to redeem lives and release them. To this day, the sand dike remains solid and has not collapsed. How distant and great are the sacred traces, as stable as Mount Tai. We look forward to meeting in the Longhua Assembly (the grand gathering of Maitreya Buddha's enlightenment), and together praising the beauty of this fertile land. The master is on the south side

封山。指點隱跡之處。至於朱梁均王貞明二年三月三日。對眾云。明年今月今日。我取彌勒果。供養大眾。果於次年是日。跏趺盤石上。泊然而逝。眾方嘆訝。憶之正合是讖。結龕為窣堵波。賜額為定應塔。少俟熟脫之機而出世。播揚定慧之宗而攝持。繇是八百年來福田博被。善果崇登。不特一方之頂禮有加。即六字之仰瞻弗替。然寺之興廢。必待其人。不恒其一。誰隆舊觀。自木南和尚繼興之後。幾三百年。非惟梵剎傾頹。抑亦聖容衰落。獨有龍目井安然如故。萬曆間。本寺住持南禪師。紏寺僧萬金．萬全共出衣資。重新大殿。稍稍落成。寥寥數𥜥。今守愚和尚。法緣明慈。協力募資。矢心興建。航海于閩。延木為事。回冒大海涼波。忽罹強賊杻械。守愚梃然不懷生死。界之露宿風餐。綠林自化。感夢梵僧。驚疑釋放。其杉木更被官兵所獲。竟以興販誣之桎梏。法緣解道。雖遭塗炭。踞然幻化視之。頃間吏部戴大檀書抵當道。審豁解纏。守愚亦脫難而至。幸完璧歸鄉。恣其樹立。豈非慈氏菩薩冥加威力所致也。世稱戴吏部布袋後身。號龍華居士。善蹈覺路。冥合宗乘。真阿蘭若之屏翰也。迄今數年。大雄殿之崇麗。千佛閣之崢嶸。俾然香散花。翹勤頂禮者。往心整肅。正眼豁開。天真佛性。當體自明。人人證本地風

【現代漢語翻譯】現代漢語譯本：封山。指點隱居的地方。在朱梁均王貞明二年三月三日（916年）。對大家說：『明年今日，我將取得彌勒果，供養大眾。』到了第二年這一天，他跏趺坐在盤石上，安詳地去世了。大家這才驚歎，想起他所說的話完全應驗了。於是建龕作為窣堵波（佛塔），賜額為定應塔。他稍待時機成熟就會出世，傳播定慧之宗而攝受眾生。因此八百年來，福田廣被，善果累積。不僅一方百姓對他頂禮膜拜，就連六字真言的仰慕瞻仰也不曾改變。然而寺廟的興衰，必定要等待有緣之人，不會永遠保持不變。自從木南和尚繼承發揚之後，已經過了近三百年，不僅寺廟傾頹，而且佛像也衰敗破落，只有龍目井依然安然無恙。萬曆年間，本寺住持南禪師，與寺僧萬金、萬全共同出資，重新修建大殿，稍稍有所成就，但仍然寥寥無幾。現在守愚和尚，法緣深厚，明慈悲心，協力募捐，立志興建。他航海到福建，購買木材。返回時冒著大海的涼風巨浪，忽然遭遇強盜，被戴上刑具。守愚坦然面對，不顧生死。在荒野露宿風餐，強盜們自己被感化了，夢見梵僧，驚恐地釋放了他。那些杉木又被官兵抓獲，竟然以販賣木材的罪名誣陷他，戴上枷鎖。法緣解釋說，即使遭受塗炭，也把這些看作是幻化。不久，吏部戴大檀書抵達當地，審理后解除了他的困境。守愚也脫離了災難，回到了家鄉，得以自由地建設寺廟。這難道不是慈氏菩薩（彌勒菩薩）暗中加持的威力嗎？世人稱戴吏部是布袋和尚的後身，號稱龍華居士，善於走覺悟之路，暗合佛法宗乘，真是阿蘭若（寂靜處）的屏障啊！到如今幾年，大雄殿的崇高華麗，千佛閣的巍峨壯觀，使前來燒香散花，虔誠頂禮的人們，內心整肅，正眼豁然打開，天真佛性，當下就能明白，人人都能證得本地風光。

【English Translation】 English version: Fengshan. Pointing out the place of hidden traces. In the second year of Zhenming (916) of the Zhu Liang Jun King, on the third day of the third month, he said to the crowd, 'Next year, on this day, I will obtain the Maitreya fruit and offer it to everyone.' On that day of the following year, he sat in the lotus position on a rock and passed away peacefully. Everyone was amazed and remembered that what he said had come true. So they built a niche as a stupa (Buddhist pagoda), and bestowed the name Dingying Pagoda. He will wait for the opportunity to be ripe before coming into the world, spreading the sect of Samatha-vipassana (calm abiding and insight) and embracing sentient beings. Therefore, for eight hundred years, the field of merit has been widely covered, and good fruits have accumulated. Not only do the people of one region bow down to him, but even the admiration and reverence of the six-syllable mantra has never changed. However, the rise and fall of the temple must wait for the destined person, and it will not remain the same forever. Since the monk Munan inherited and promoted it, nearly three hundred years have passed, and not only has the temple collapsed, but the Buddha statues have also decayed and fallen into disrepair. Only the Longmu Well remains safe and sound. During the Wanli period, the abbot of this temple, Zen Master Nanchuan, together with the monks Wanjin and Wanquan, jointly contributed funds to rebuild the main hall, which was slightly accomplished, but still very few. Now, the monk Shouyu, with deep Dharma affinity and clear compassion, is working together to raise funds and is determined to build it. He sailed to Fujian to purchase wood. On the way back, braving the cool waves of the sea, he suddenly encountered bandits and was put in shackles. Shouyu faced it calmly, regardless of life and death. Sleeping in the open air and eating in the wind, the bandits themselves were moved, dreamed of a Brahma monk, and released him in fear. The cedar wood was captured by government soldiers, and he was falsely accused of selling wood and put in shackles. Dharma Affinity explained that even if he suffered, he regarded it as an illusion. Soon, Dai Datan, a secretary of the Ministry of Personnel, arrived in the area, and after trial, he relieved him of his predicament. Shouyu also escaped the disaster and returned to his hometown, where he was able to build the temple freely. Isn't this the power of Maitreya Bodhisattva (Maitreya Bodhisattva) secretly blessing him? The world calls Secretary Dai the reincarnation of the Cloth Bag Monk, known as Layman Longhua, who is good at walking the path of enlightenment, secretly in harmony with the Buddhist sect, and is truly the barrier of Aranya (quiet place)! In the past few years, the lofty and magnificent of the Great Hero Hall, the towering of the Thousand Buddha Pavilion, have made those who come to burn incense and scatter flowers, and sincerely bow down, their hearts are upright, their right eyes are wide open, their true Buddha nature can be understood immediately, and everyone can prove the local scenery.

光。更從何處覓佛也。余復告曰。大用繁興時。不幹寂滅定。莊嚴佛凈土。覺性自無生。導引迷涂者。頓令最上乘。滿目菩提道。端居不動尊。子明一著子。何參布袋僧。　　　　　　沙門　廣如　撰

No. 1597-1-e

補處慈風。充滿人寰。應期降跡。大轉法輪。宏濟萬類。普度群生。在雙林為傅大士。在岳林為布袋僧。往來二十餘年。袒胸微笑。隱德如癡。舉世人莫識其繇矣。癸亥夏。楷庵老人大暢玄風於行道之際。拉銘同往云間。遨遊峰泖。募顧聞遠。助貲重鐫茲傳。適超果方丈遇周易垂先生。談及斯舉。欣然序其事。乃知前代沙門曇噩．廣如二公。俱從圓覺靈明處。寫出無數奇緣幻跡于兜率宮中。大家團圞一笑。卻也自在。

剡上璧城居士戴銘案王氏敬䟦並書

No. 1597-1-f 重刻彌勒傳略記

夫游天下名山者。莫不記宇中之聖蹟也。如余之遊者。游于造化之內。而不能如莊子游于造化之外者也。如余之觀者。觀于形骸之內。而不能如童子觀于形骸之外者也。即此二者不備。又何能重開樓閣。覆見彌勒之真耶。觀夫彌勒道場之所及目。群公衙署之所貫耳者。鮮之有也。方今燦爛乎塔分三座。上中下之宛然。彷徨乎寺列千尊。南北東之依舊。稽雙林大士

【現代漢語翻譯】現代漢語譯本：光，更從何處尋找佛呢？我（余）又告訴他說：『大用繁興的時候，不干擾寂滅的禪定。莊嚴清凈的佛國凈土，覺悟的本性本來就沒有生滅。引導迷惑的眾生，立刻進入最上乘的境界。滿眼都是菩提之道，端正安坐著不動尊。你如果明白這一著，又何必去參拜布袋和尚呢？』沙門（佛教出家人的通稱）廣如撰

No. 1597-1-e

補處（指彌勒菩薩，將在未來成佛）的慈悲之風，充滿人間。應時降生，大轉法輪（佛法的傳播）。廣泛救濟萬物，普遍度化眾生。在雙林是傅大士（傅翕的尊稱），在岳林是布袋僧（契此和尚）。往來二十餘年，袒胸微笑，隱藏德行如同癡人。世上的人沒有誰知道其中的緣由。癸亥年（清順治二十年，1663年）夏天，楷庵老人（指某位法號楷庵的老人）在行道的時候大力宣揚玄妙的佛法，拉著戴銘一同前往云間（地名），遊覽峰泖（地名）。募集顧聞遠的資助，重新刊刻這部傳記。恰逢超果方丈（寺院住持的尊稱）遇到周易垂先生，談到這件事，欣然為之作序。才知道前代的沙門曇噩、廣如二位法師，都是從圓覺（圓滿覺悟的境界）靈明之處，寫出無數奇妙的因緣和幻化的事蹟于兜率宮（彌勒菩薩的居所）中，大家團團圓圓一笑，多麼自在啊。

剡上（地名）璧城居士戴銘案王氏敬跋並書

No. 1597-1-f 重刻彌勒傳略記

遊覽天下名山的人，沒有不記錄宇宙中的聖蹟的。像我這樣遊覽的人，遊覽于造化之內，而不能像莊子那樣遊覽于造化之外。像我這樣觀察的人，觀察于形骸之內，而不能像童子那樣觀察于形骸之外。既然這兩者都不具備，又怎麼能夠重新開啟樓閣，再次見到彌勒的真身呢？看看彌勒道場能夠到達的地方，各位官員衙署能夠聽到的事情，很少有啊。如今燦爛的塔分為三座，上中下宛然可見。徘徊的寺廟排列著千尊佛像，南北東依舊存在。考察雙林大士（傅翕的尊稱）

【English Translation】 English version: Light, where else can one seek the Buddha? I (Yu) further told him: 'When great functions flourish, they do not interfere with the samadhi of stillness and extinction. Adorn the pure Buddha-land, the nature of awakening is originally without birth or death. Guide the deluded beings, instantly leading them to the supreme vehicle. The path of Bodhi fills the eyes, the immovable尊 (zun, a respectful title) sits upright. If you understand this move, why bother to consult the 布袋 (Budai, cloth sack) monk?' Shramana (a common term for Buddhist monks) Guangru compiled.

No. 1597-1-e

The compassionate wind of the 補處 (Buchu, position of successor, referring to Maitreya Bodhisattva, who will become a Buddha in the future) fills the human world. Descending in response to the time, greatly turning the 法輪 (falun, Dharma wheel, referring to the propagation of Buddhist teachings). Broadly saving all beings, universally delivering sentient beings. In 雙林 (Shuanglin, Double Tree) he is 傅大士 (Fu Dashi, respectful title for Fu Xi), in 岳林 (Yuelin, Yue Tree) he is the 布袋 (Budai, cloth sack) monk (Monk Qici). Coming and going for more than twenty years, baring his chest and smiling, concealing his virtue like a fool. No one in the world knows the reason for this. In the summer of 癸亥 (Guihai, year 1663), the old man 楷庵 (Kaian, name of an old monk) vigorously promoted the profound Dharma during his practice, pulling Dai Ming along to 云間 (Yunjian, place name), touring 峰泖 (Fengmao, place name). He solicited the assistance of Gu Wenyuan to re-engrave this biography. It happened that Abbot 超果 (Chaoguo, respectful title for the abbot of a temple) met Mr. Zhou Yichui and talked about this matter, and he gladly wrote a preface for it. Only then did he know that the two masters, Shramana Tan'e and Guangru of the previous generation, both wrote countless wonderful karmic connections and illusory traces from the enlightened and luminous place of 圓覺 (Yuanjue, perfect enlightenment) in the 兜率宮 (Doushuai Palace, the abode of Maitreya Bodhisattva). Everyone smiles together in a circle, how free it is.

Dai Ming, a lay Buddhist of 剡上 (Shanshang, place name) 璧城 (Bicheng, place name), respectfully wrote the postscript and inscription by Wang.

No. 1597-1-f A brief record of the re-engraving of the Maitreya Biography

Those who travel to famous mountains all over the world record the sacred sites in the universe. Those who travel like me travel within creation, but cannot travel outside creation like Zhuangzi. Those who observe like me observe within the form and body, but cannot observe outside the form and body like a child. Since these two are not complete, how can one reopen the pavilion and see the true body of Maitreya again? Looking at the places that the Maitreya's 道場 (daochang, place of practice) can reach, and the things that the public offices can hear, there are very few. Now the splendid pagoda is divided into three seats, the upper, middle, and lower are clearly visible. The wandering temples are lined with thousands of Buddha statues, the north, south, and east remain the same. Examining the 大士 (Dashi, great being, respectful title for Fu Xi) of 雙林 (Shuanglin, Double Tree)

。不受千金之賜。考剡水僧人。豈擔一文之賒。依他遊戲。十七八個笑笑嘻嘻。隨我神通。三四五雙哭哭啼啼。撥海成田。聲震千里之外。聚沙作剎。名標四境之中。煥然玉級。高出重霄。俄然清泉。下臨無際。生臥橋頭。心隨流水緣到海。死坐石邊。性順寒冰覺至槃。攜錫杖以示人。齊物論之莫側。放布袋以警己。括有篇之何窮。降兜率以權封山。會龍華而實雞足。兩地雙樹。一乘獨顯。然傳之板。向藏書坊。遭時毀化。遇難傾消。性公慮其失傳。於斯捐刊。以待將來之補。公命序之。余勉應之。及觀其傳。諸大老序之詳矣。余又何強臆膜之談。而紊獅弦之論耶。且大師云。不得狀吾相。此即是真。這此一相一真。他也明明指出。但須當人自別。不假緣證。故文殊云。執相迷真。對面千里。丹經云。辛苦兩三年。快活千萬劫。是因覺迷相差。露出萬般像狀。幸仰大悲。廣說方便。立三乘之教典。設四諦之規章。說有說空。以至說默。惟明迷覺二字。截斷生死根源。庶免覆萌之患。頌曰。

佛與眾生本同源　　始因迷覺續念遷　常覺不迷源是佛　　常迷不覺已沉淪　覺先迷后眾生類　　覺后迷先聲聞證　去來現在理會者　　端坐龍華待吾到

雪山寺僧　惠智　謹撰卍新續藏第 86 冊 No.

【現代漢語翻譯】不受千金的賞賜。考察剡溪水邊的僧人，難道會拖欠一文錢的賒賬？依隨他人的遊戲，十七八個嬉笑歡鬧，順應我的神通，三四五雙哭泣流涕。翻動大海成為田地，聲音震動千里之外；聚集沙土建成佛寺，名聲標榜四境之中。光彩煥發的玉石臺階，高聳超過重重霄漢；忽然出現的清澈泉水，向下俯臨無邊無際。活著的時候睡臥在橋頭，心隨流水因緣到達大海；死去的時候靜坐在石邊，本性順應寒冰覺悟到達涅槃。手持錫杖來向人們展示，《齊物論》的道理沒有偏頗；放下布袋來警醒自己，《括有篇》的道理何其無窮。降臨兜率天來暫時封山，在龍華會（未來佛彌勒佛下生時舉行的盛會）上實現雞足山（迦葉尊者入定之處）的約定。兩地雙樹（佛陀涅槃之處各有兩棵娑羅樹），一乘佛法獨自顯現。然而抄寫的版本，向來藏在書坊，遭遇時局變化而被毀壞，遇到災難傾覆而消失。性公（某位法師的尊稱）考慮到它會失傳，因此捐資刊印，以等待將來有人補全。性公命令我為之作序，我勉強應允。等到我閱讀這部傳記，各位大德長老的序言已經非常詳盡了，我又何必強作臆測之談，而擾亂獅子吼般的論述呢？況且大師說，『不要描繪我的相貌，這就是真實的。』這一相一真，他也明明指出了，但須要當事人自己去分辨，不憑藉外在的因緣來證明。所以文殊菩薩說：『執著于相而迷惑了真性，即使面對面也相隔千里。』丹經上說：『辛苦兩三年，快活千萬劫，』這是因為覺悟和迷惑的差別，顯露出萬般的景象。幸好仰仗大悲心，廣泛宣說方便法門，建立三乘的教典，設立四諦的規章，說有說空，以至說沉默，只是爲了闡明迷惑和覺悟這兩個字，截斷生死輪迴的根源，或許可以避免死灰復燃的禍患。因此作頌說：　佛與眾生本同源，始因迷覺續念遷。　常覺不迷源是佛，常迷不覺已沉淪。　覺先迷后眾生類，覺后迷先聲聞證。　去來現在理會者，端坐龍華待吾到。雪山寺僧惠智謹撰《卍新續藏》第86冊 No.

【English Translation】 Not accepting the gift of a thousand gold pieces. Examining the monks by the banks of the 剡 stream, how could they possibly be in debt for even a single coin? Following the games of others, seventeen or eighteen laughing and joking; according with my spiritual powers, three, four, or five pairs weeping and wailing. Turning the sea into fields, the sound shakes beyond a thousand miles; gathering sand to build temples, the name is marked within the four borders. The brilliantly shining jade steps rise high above the layers of the sky; the suddenly appearing clear spring descends upon the boundless expanse. Living, lying down by the bridge, the heart follows the flowing water, the karma reaching the sea; dying, sitting by the stone, the nature follows the cold ice, awakening to Nirvana. Carrying a staff to show people, the principle of the 'Equality of Things' (from Zhuangzi) is without bias; releasing the cloth bag to warn oneself, the principle of the 'Encompassing Existence' (also from Zhuangzi) is infinitely profound. Descending to the Tushita Heaven to temporarily seal the mountain, meeting at the Dragon Flower Assembly (when Maitreya Buddha descends) to fulfill the promise at Chicken Foot Mountain (where Mahakasyapa is in meditation). Two places with Sala trees (where Buddha entered Nirvana), the One Vehicle (Ekayana) alone is revealed. However, the copied versions have always been hidden in bookstores, destroyed by the changes of the times, and collapsed and disappeared in the face of disasters. Master Xing (a respectful title for a certain Dharma master), considering that it would be lost, therefore donated funds for printing, in order to wait for someone to complete it in the future. Master Xing ordered me to write a preface for it, and I reluctantly agreed. When I read this biography, the prefaces of the venerable elders are already very detailed, so why should I force my own speculative talk and disturb the lion's roar-like discourse? Moreover, the Great Master said, 'Do not depict my appearance, this is the truth.' This one appearance and one truth, he also clearly pointed out, but it must be distinguished by the person himself, without relying on external causes to prove it. Therefore, Manjushri Bodhisattva said: 'Clinging to appearance and being deluded about the truth, even face to face is a thousand miles apart.' The alchemical scriptures say: 'Toil for two or three years, be happy for ten million kalpas,' this is because the difference between awakening and delusion reveals all kinds of appearances. Fortunately, relying on great compassion, widely expounding expedient methods, establishing the teachings of the Three Vehicles (Triyana), setting up the rules of the Four Noble Truths, speaking of existence, speaking of emptiness, and even speaking of silence, only to clarify the two words of delusion and awakening, cutting off the root of the cycle of birth and death, perhaps avoiding the disaster of rekindling ashes. Therefore, a verse is made: 　Buddhas and sentient beings originally share the same source, initially due to delusion and awakening, continuous thoughts change. 　Constantly awakened and not deluded, the source is Buddha; constantly deluded and not awakened, already sunk. 　Awakening before delusion, the category of sentient beings; awakening after delusion, the Shravakas (voice-hearers) attain enlightenment. 　Those who understand the past, present, and future, sit upright at the Dragon Flower Assembly, waiting for me to arrive. Respectfully written by the monk Huizhi of Snow Mountain Temple 《卍 New Continued Tripitaka》 Volume 86 No.

1597 定應大師布袋和尚傳

No. 1597-2

布袋和尚傳

明州奉化布袋和尚。不知何許人。自稱契此。未詳氏族。形裁腲(烏罪切)脮(奴罪切)。蹙額皤腹。出語無定。寢臥隨處。常以杖荷一袋囊並破席。凡供身之具。盡貯囊中。入廛肆聚落。見物則乞。或醯醢魚𦵔。才接入口。分少許投囊中。時號長汀子。一日。有僧在師前行。師乃拊其背。僧回首。師曰。乞我一文錢。曰。道得即與汝一文。師放下布袋。叉手而立。白鹿和尚問。如何是布袋。師便放下布袋。曰。如何是布袋下事。師負之而去。先保福和尚問。如何是佛法大意。師放下布袋叉手。福曰。為祇如此。為更有向上事。師負之而去。師在街衢立。有僧問。和尚在這裡作甚麼。師曰。等個人。曰。來也。來也。歸宗柔和尚別曰。歸去來。師曰。汝不是這個人。曰。如何是這個人。師曰。乞我一文錢。師有歌曰。祇個心心心是佛。十方世界最靈物。縱橫妙用可憐生。一切不如心真實。騰騰自在無所為。閑閑究竟出家兒。若睹目前真大道。不見纖毫也大奇。萬法何殊心何異。何勞更用尋經義。心王本自絕多知。智者祇明無學地。非聖非凡復若平。不強分別聖情孤。無價心珠本圓凈。凡是異相妄空呼。人能弘道道分明。無量

【現代漢語翻譯】現代漢語譯本 1597 定應大師布袋和尚傳

No. 1597-2

布袋和尚傳

明州奉化（今浙江寧波奉化區）的布袋和尚，不知是哪裡人，自稱契此，不清楚他的氏族。身材矮胖，額頭有皺紋，肚子很大。說話沒有定準，睡覺的地方也隨意。常常用枴杖挑著一個布袋和破席，所有生活用品都裝在布袋里。他到街市和村落，見到東西就乞討，不管是醋、肉醬還是魚蝦，只要一到嘴，就分一點放進布袋里。當時人們叫他長汀子。有一天，有個和尚在他前面走，布袋和尚就拍他的背。和尚回頭，布袋和尚說：『乞討我一文錢。』和尚說：『說得出來就給你一文錢。』布袋和尚放下布袋，叉手站立。白鹿和尚問：『什麼是布袋？』布袋和尚就放下布袋。又問：『什麼是放下布袋之後的事？』布袋和尚背起布袋就走了。先保福和尚問：『什麼是佛法的大意？』布袋和尚放下布袋，叉手站立。保福和尚說：『難道僅僅如此？還有更深一層的道理嗎？』布袋和尚背起布袋就走了。布袋和尚站在街上，有個和尚問：『和尚你在這裡做什麼？』布袋和尚說：『等一個人。』和尚說：『來了嗎？來了嗎？』歸宗柔和尚說：『歸去來兮。』布袋和尚說：『你不是這個人。』和尚說：『什麼是這個人？』布袋和尚說：『乞討我一文錢。』布袋和尚有歌唱道：『這個心心心就是佛，十方世界最靈妙的物。縱橫妙用真是可憐啊，一切都不如心真實。騰騰自在沒有什麼作為，閑閑地最終成為出家的人。如果看到眼前真實的大道，不見絲毫也是非常奇妙。萬法有什麼不同？心有什麼差異？何必再費力去尋找經書的意義？心王本來就斷絕了多餘的知識，智者只明白無學的境界。非聖非凡又怎麼樣呢？不強行分別，聖人的情感就顯得孤單。無價的心珠本來就圓滿清凈，凡是不同的表象都是虛妄的空喊。人能弘揚大道，道就分明，無量』

【English Translation】 English version 1597 Biography of Monk Budai by Master Dingying

No. 1597-2

Biography of Monk Budai

Monk Budai of Fenghua (present-day Fenghua District, Ningbo, Zhejiang) in Mingzhou, it is unknown where he came from. He called himself Qici, and his clan is unknown. His figure was short and stout, with a wrinkled forehead and a large belly. His speech was erratic, and he slept anywhere. He often carried a cloth bag and a torn mat on a staff. All his belongings were stored in the bag. He went to markets and villages, begging for whatever he saw, whether it was vinegar, sauce, or fish and shrimp. As soon as it reached his mouth, he would put a little into the bag. At that time, people called him Changtingzi. One day, a monk was walking in front of him, and Monk Budai patted him on the back. The monk turned around, and Monk Budai said, 'Beg me for a penny.' The monk said, 'If you can say it, I will give you a penny.' Monk Budai put down his bag and stood with his hands clasped. Monk Bailu asked, 'What is Budai?' Monk Budai put down his bag. He asked again, 'What is the matter after putting down the bag?' Monk Budai carried his bag and left. Monk Xian Baofu asked, 'What is the great meaning of the Buddha-dharma (the teachings of the Buddha)?' Monk Budai put down his bag and stood with his hands clasped. Monk Baofu said, 'Is that all? Is there a deeper meaning?' Monk Budai carried his bag and left. Monk Budai stood on the street, and a monk asked, 'What are you doing here, monk?' Monk Budai said, 'Waiting for someone.' The monk said, 'Is he coming? Is he coming?' Monk Rou of Guizong said, 'Return, come back.' Monk Budai said, 'You are not that person.' The monk said, 'Who is that person?' Monk Budai said, 'Beg me for a penny.' Monk Budai sang a song: 'This mind, mind, mind is the Buddha, the most spiritual thing in the ten directions of the world. The wonderful use of the horizontal and vertical is truly pitiful, everything is not as real as the mind. Soaring freely without doing anything, leisurely becoming a monk in the end. If you see the true great path before your eyes, it is very wonderful even if you don't see the slightest bit. What is the difference between all dharmas? What is the difference between minds? Why bother to find the meaning of scriptures? The King of Mind has inherently cut off superfluous knowledge, and the wise only understand the realm of no learning. What if it is neither saint nor ordinary? If you don't force a distinction, the saint's emotions will appear lonely. The priceless mind pearl is inherently round and pure, and all different appearances are false empty shouts. If people can promote the Dao (the Way), the Dao will be clear, immeasurable'

清高稱道情。攜錫若登故國路。莫愁請處不聞聲。又有偈曰。是非憎愛世偏多。子細思量奈我何。寬卻肚腸須忍辱。豁開心地任從他。若逢知己須依分。縱遇冤家也共和。若能了此心頭事。自然證得六波羅。我有一布袋。虛空無掛礙。展開遍十方。入時觀自在。吾有三寶堂。里空無色相。不高亦不低。無遮亦無障。學者體不如。來者難得樣。智慧解安排。千中無一匠。四門四果生。十方盡供養。吾有一軀佛。世人皆不識。不塑亦不裝。不雕亦不刻。無一滴灰泥。無一點彩色。人𦘕𦘕不成。賊偷偷不得。體相本自然。清凈非拂拭。雖然是一軀。分身千百億。又有偈曰。一缽千家飯。孤身萬里游。青目睹人少。問路白雲頭。梁貞明三年丙子三月。師將示滅。于岳林寺東廊下端坐磐石。而說偈曰。彌勒真彌勒。分身千百億。時時示時人。時人自不識。偈畢安然而化。其後復現於他州。亦負布袋而行。四眾競圖其像。

【現代漢語翻譯】現代漢語譯本：清高的人讚美稱頌道的情理。拿著錫杖好像走在回故鄉的路上。不要憂愁，請問你在哪裡，（我）聽不到你的聲音。又有一首偈語說：世人大多偏執於是非憎愛。仔細思量又能把我怎麼樣呢？放寬心胸要忍受屈辱，敞開心扉任憑他人作為。如果遇到知己就要互相依靠幫助，即使遇到冤家也要和平相處。如果能夠明白這些心中的事，自然就能證得六波羅蜜（六度，到達彼岸的方法）。我有一個布袋，空虛而沒有阻礙。展開來遍佈十方世界。進入其中，（便能）觀照自在。我有一個三寶堂（佛、法、僧），裡面空無一物，沒有色相。不高也不低，沒有遮蔽也沒有障礙。學習的人不能領會它的本體，來的人難以得到它的形象。用智慧來理解安排，一千個人中也沒有一個工匠能做到。四門四果（聲聞乘修行的四個階段和結果）由此而生，十方世界都來供養。我有一尊佛，世人都不認識。不用泥塑，也不用裝飾，不用雕刻，也不用彩繪。沒有一滴灰泥，沒有一點彩色。人們畫也畫不像，小偷想偷也偷不走。它的本體和形象本來就是自然存在的，清凈而不需拂拭。雖然只是一尊佛，卻能分身成千百億。又有一首偈語說：一個缽盛著千家飯，孤身一人遊歷萬里。用青眼看人，很少遇到可以交往的人，（我）向白雲詢問道路。梁貞明三年（917年）丙子三月，師父將要示寂，在岳林寺東廊下端坐于磐石之上，說了這首偈語：彌勒（未來佛）是真的彌勒，分身成千百億。時時向世人顯現，世人自己卻不認識。說完偈語后安然而逝。之後又出現在其他州，仍然揹著布袋行走。四眾弟子爭相描繪他的畫像。

【English Translation】 English version: The pure and lofty praise the principle of the Dao. Carrying a staff, it's like walking on the road back to one's homeland. Don't worry, please ask where you are, (I) can't hear your voice. There is also a verse that says: The world is mostly biased towards right and wrong, love and hate. Thinking carefully, what can they do to me? Broaden your mind and endure humiliation, open your heart and let others do as they please. If you meet a confidant, you should rely on and help each other, and even if you meet an enemy, you should live in harmony. If you can understand these things in your heart, you will naturally attain the Six Paramitas (the six perfections, the means to reach the other shore). I have a cloth bag, empty and without hindrance. Spread it out and it covers the ten directions. Entering it, (one can) observe freedom. I have a Three Jewels Hall (Buddha, Dharma, Sangha), inside it is empty, without form. Neither high nor low, without cover or obstruction. Those who study cannot comprehend its essence, and those who come cannot obtain its image. Use wisdom to understand and arrange, and not even one craftsman in a thousand can do it. The Four Doors and Four Fruits (the four stages and results of the Sravaka path) arise from this, and the ten directions offer their support. I have a Buddha, but the people of the world do not recognize it. It does not need to be sculpted in clay, nor does it need to be decorated, it does not need to be carved, nor does it need to be painted. There is not a drop of mortar, not a speck of color. People cannot paint it, and thieves cannot steal it. Its essence and form are naturally present, pure and without needing to be wiped clean. Although it is only one Buddha, it can transform into hundreds of billions of bodies. There is also a verse that says: One bowl holds the rice of a thousand families, alone I travel ten thousand miles. Using blue eyes to look at people, I rarely meet someone I can associate with, (I) ask the white clouds for directions. In the third month of the Bingzi year of the Zhenming era of the Liang Dynasty (917 AD), the master was about to enter Parinirvana, sitting in meditation on a rock under the east corridor of Yue Lin Temple, and said this verse: Maitreya (the future Buddha) is the true Maitreya, transforming into hundreds of billions of bodies. He appears to the people of the world from time to time, but the people of the world do not recognize him. After reciting the verse, he passed away peacefully. Later, he appeared in other states, still carrying a cloth bag. The fourfold assembly vied to depict his image.