X87n1627_緇門崇行錄

卍新續藏第 87 冊 No. 1627 緇門崇行錄

No. 1627-A 緇門崇行錄敘

僧問沙門奚事。曰事道。事道孰為本。曰德行為本。僧云。甚矣。子之固也。利以慧入。鈍以福修。沙門者取慧焉足矣。德行奚為。予曰。先民有言。德行本也。又云。士之致遠者先器識。況無上菩提之妙道而可以受非其器乎哉。師子之乳。匪琉璃瓶貯之則裂。舉萬鈞之鼎而荷以一葉之舟。不顛趾而溺者幾希矣。今沙門稍才敏則攻訓詁業鉛槧如儒生。又上之則殘摭古德之機緣而逐聲響捕影跡。為明眼者笑。聽其言也超佛祖之先。稽其行也落凡庸之後。蓋末法之獘極矣。予為此懼。集古善行。錄其要者。以十門羅之。何者。離俗染之謂僧。故清素居其首。清而不嚴。狂士之清也。攝身口意是諸佛教。故受之以嚴正。嚴正由師訓而成。師者人之模範也。故受之以尊師。親生而後師教。遺其親是忘本也。戒雖萬行以孝為宗。故受之以孝親。忠孝無二理。知有親不知有君。私也。一人有慶而我得優遊于林泉。君恩莫大焉。故受之以忠君。忠盡于上交而惠乏于下及。則兼濟之道虧。故受之以慈物。慈近於愛。愛生著。出世之礙也。故受之以高尚。高尚非潔身長往而舍眾生也。欲其積厚而流光。故受之以遲重。遲重

而端居無為。不可也。故受之以艱苦。勞而無功則苦難而退。因果不虛。故受之以感應終焉。十行修而德備。則任法之器也。地良矣而後佳種投。心醇矣而後至言入。無上菩提庶可希冀。不然。一鄙夫耳。人道未全焉知佛道。即使利根多慧。而慧彌多障彌重。將安用之。僧云。吾法一塵不立。十行何施。予曰。五蘊紛紜。四大叢沓。何謂無塵。僧云。四大本空。五蘊非有。予與一掌曰。學語之流如麻似粟。未在更道。僧無對。艴然而起。予笑曰。蔽面塵埃。子何不拭。慎之哉。毋升高不自卑。無妄談般若自取殃咎。無醉於虛名。修其德。殫其精誠。以致力于道。力極而心通。然後知不撥萬行不受一塵。終日不空終日不有。夫是之謂真慧。愿吾子究心焉。予未聞道兼薄于德。今為此書。惟務救時獘而酬佛恩耳。明達之士茍不因人棄言。幸展轉以告夫禪者。

萬曆十三年仲冬日　杭沙門　袾宏　識

緇門崇行錄目次清素之行第一不作齋會受施隨散蟲鳴塵積左溪遁跡遺錢不顧不畜衣糧䞋施不憶門不掩閉人疑僕從荷衣松食鹿鳥為侶少欲知足誨眾清行衲衣一食獨守死關嚴正之行第二禁拒女尼幼絕戲掉嚴訓侍者破壞酒器不面女人力衛殿堂擯黜豪尼不受仙書闔門拒子抗章不屈防心離過終夜拱手不談世事尊師之行第三力役

【現代漢語翻譯】 現代漢語譯本： 如果只是安於現狀，無所作為，那是不可以的。所以接下來是艱苦的修行。如果勞累卻沒有成效，就會感到苦難而退縮。因果報應是真實不虛的，所以接下來是感應，最終會有結果。十行都修習圓滿了，德行就具備了，就可以成為任持佛法的器皿。土地肥沃了，才能播種好的種子；內心純正了，才能接受至理名言。這樣，無上菩提或許可以期望。不然的話，就只是一個粗鄙之人罷了。人道尚未完全，又怎麼能知道佛道呢？即使是根器好、有智慧的人，智慧越多，障礙也越多，那又有什麼用呢？ 僧人說：『我的佛法一塵不染，十行又有什麼用呢？』 我說：『五蘊紛繁，四大聚合，怎麼能說沒有塵埃呢？』 僧人說：『四大本性是空，五蘊也不是真實存在的。』 我給他一巴掌說：『只會鸚鵡學舌的人多如牛毛，不值得再說了。』 僧人無言以對，憤怒地站起來。 我笑著說：『遮蔽你面目的塵埃，你為什麼不去擦拭呢？』要謹慎啊！不要登高卻不謙卑，不要胡亂談論般若而自取災禍。不要沉醉於虛名，修養自己的德行，竭盡自己的精誠，致力於道。努力到極點，心意自然通達。然後才知道不捨棄萬行，也不受一塵污染，終日不空也不有。這才是真正的智慧。希望你用心去探究啊！ 我沒有聽說過道德淺薄的人能夠得道的。現在寫這本書，只是爲了匡救時弊，報答佛恩罷了。明智之士如果不是因為人而拋棄他的言論，希望能夠輾轉相告那些禪修者。

萬曆十三年（1585年）仲冬日 杭地沙門 袾宏（蓮池大師） 識

《緇門崇行錄》目錄 清素之行第一 不作齋會，接受佈施后隨手散去，蟲子鳴叫，塵土堆積，左溪法師遁跡，遺失的錢財不顧，不積蓄衣糧，施捨出去不記在心上，門不關閉，別人懷疑，僕人穿著粗布衣服，吃松子，鳥鹿為伴侶，少欲知足，教誨眾人清凈的德行，穿著破舊的衲衣，每天只吃一頓飯，獨自守護死關。 嚴正之行第二 禁止女尼進入，從小就杜絕嬉戲，嚴格訓誡侍者，破壞酒器，不與女人見面，盡力守護殿堂，驅逐豪門尼姑，不接受神仙的書信，關門拒絕兒子，抗章不屈服，防止內心產生過錯，整夜拱手站立，不談論世俗之事。 尊師之行第三 努力服侍老師

【English Translation】 English version: To remain idle and inactive is unacceptable. Therefore, what follows is arduous practice. If labor is without merit, one will feel hardship and retreat. Cause and effect are real and unfailing, so what follows is response, and ultimately there will be results. When the ten practices are fully cultivated and virtue is complete, one can become a vessel capable of upholding the Dharma. Only when the land is fertile can good seeds be sown; only when the heart is pure can profound words enter. In this way, unsurpassed Bodhi may be hoped for. Otherwise, one is merely a vulgar person. If the way of humanity is not complete, how can one know the way of the Buddha? Even if one has sharp roots and much wisdom, the more wisdom one has, the more obstacles there are. What use is it then? The monk said, 'My Dharma is free from all dust; what use are the ten practices?' I said, 'The five aggregates are in turmoil, and the four elements are assembled. How can you say there is no dust?' The monk said, 'The four elements are fundamentally empty, and the five aggregates are not real.' I slapped him and said, 'Those who merely parrot words are as numerous as hemp and millet, not worth discussing further.' The monk was speechless and stood up angrily. I laughed and said, 'Why don't you wipe away the dust that obscures your face?' Be careful! Do not ascend without humbling yourself, do not recklessly talk about Prajna and bring disaster upon yourself. Do not be intoxicated by empty fame, cultivate your virtue, and exhaust your sincerity to devote yourself to the Way. When your effort reaches its limit, your mind will naturally become clear. Then you will know that you do not abandon the myriad practices, nor are you defiled by a single speck of dust, neither empty nor existent all day long. This is called true wisdom. I hope you will study it with your heart! I have never heard of anyone who is shallow in virtue attaining the Way. Now I write this book only to correct the abuses of the time and repay the Buddha's grace. If wise people do not reject words because of the person who speaks them, I hope they will pass them on to those who practice Chan.

Written by the Shramana Zhuhong (Master Lianchi) of Hangzhou on the mid-winter day of the thirteenth year of Wanli (1585).

Table of Contents of 'Zimen Chongxing Lu' (Records of Eminent Practices in the Sangha) The First: Practices of Purity and Simplicity Not holding feasts, distributing offerings as they are received, insects chirping, dust accumulating, Master Zuoxi (Fayan Wenyi's disciple) retreating into seclusion, ignoring lost money, not hoarding clothing and provisions, not remembering acts of charity, not closing the door, being suspected by others, servants wearing coarse clothing, eating pine nuts, living with deer and birds, having few desires and being content, teaching the Sangha pure conduct, wearing patched robes, eating only one meal a day, guarding the death retreat alone. The Second: Practices of Strictness and Uprightness Prohibiting nuns from entering, cutting off playfulness from a young age, strictly instructing attendants, destroying wine vessels, not facing women, protecting the temple halls with strength, expelling powerful nuns, not accepting immortal scriptures, closing the door and refusing one's son, resisting injustice with memorials, guarding the mind and avoiding faults, standing with hands folded all night, not discussing worldly affairs. The Third: Practices of Respecting Teachers Diligently serving the teacher

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田舍受杖自責為師禮懺立雪過膝離師悔責迎居正寢歷年執侍謹守遺命遵訓終隱兵難不離孝親之行第四蘭盆勝會母必親供居喪不食泣血哀毀荷擔聽學鑿井報父禮塔救母悟道報父刲股出家織蒲供母誠感父骨唸佛度母忠君之行第五開陳報應勸善弭災規諫殺戮巧論齋戒較論供養說法悟主感悟東宮勸斷屠殺勸修懺法受罰不欺詠花諷諫慈物之行第六忍苦護鵝護鴨絕飲贖養生命悲敬行施買放生池割耳救雉濟貧詣官躬處癘坊口吮腹癰惠養群鼠氈被畜狗穢疾不嫌看疾遇聖行先執帚贍濟乞人施戒放生看病如己高尚之行第七避𠖥入山眾服清散不享王供駕不迎送不結貴游不引賊路屢徴不就寧死不起三詔不赴詔至不起冒死納僧不赴俗筵不受衣號力辭賜紫不樂王宮袖納薦書棄書不拆對使焚缽遲重之行第八傳法久隱十年秘重不宣靈異混跡樵牧事皆緣起歷年閉戶久處深山八請不赴重法隱山廢寺隱居艱苦之行第九年老頭陀備經險難法滅缞绖刺股制心西竺取經身先苦役蚤虱不除六載舂粟不作不食萬里決疑躬自役作卑己苦躬刻苦事眾行不辭勞常行乞食感應之行第十精誠感戒懺獲妙音誓師子座夢中易首廢戒懺悔癘疾獲瘳勤苦發解禮懺延壽誦經延壽扣鐘拔苦天神護體感示凈土甘露灌口懺感授記口出青蓮

No. 1627

緇門崇行錄

古杭云

【現代漢語翻譯】 現代漢語譯本 田舍受杖，自責為師，以師之禮懺悔。立雪過膝，離師后深感悔恨，以禮迎師居於正寢。多年來，謹遵遺命，恪守教誨，最終隱居山林。即使在兵荒馬亂之際，也不忘孝敬父母。（孝親之行） 第四，蘭盆勝會（盂蘭盆節），母親必定親自供養。居喪期間，不進飲食，哭泣哀痛，形容枯槁。肩負重擔，勤奮聽學。鑿井取水，報答父恩。禮拜佛塔，救度母親。悟道之後，報答父恩。割股療親，出家修行。編織蒲草，供養母親。至誠之心，感動父親的遺骨。唸佛修行，超度母親。（孝親之行） 第五，闡述報應，勸人行善，消除災禍。規勸停止殺戮，巧妙地論述齋戒的意義。比較論述供養的功德，說法開悟君主，感悟東宮太子，勸其停止屠殺。勸導修行懺悔之法，即使受到懲罰也不欺騙。吟詠花草，諷諫時政。（忠君之行） 第六，忍受苦難，保護鵝，保護鴨。寧願斷水，也要贖回生命。以慈悲之心，恭敬地行佈施。買地放生，建立放生池。割耳救雉，救濟貧困。親自前往官府，照顧麻風病人。用口吸吮病人腹部的癰瘡，仁慈地餵養老鼠，用氈毯給狗保暖。不嫌棄污穢疾病，看護病人。遇到聖賢，先行執帚清掃道路。贍養救濟乞丐，施捨戒律，放生，看護病人，如同對待自己一樣。（慈物之行） 第七，為避戰亂，隱入深山，眾人敬服。清心寡慾，不享用國王的供養。不迎接，不護送，不與貴族交往，不給盜賊引路。多次徵召，都不應允，寧死也不起身。三次下詔，都不赴任，即使冒著生命危險也要收留僧人。不參加世俗宴會，不接受賜予的袈裟，堅決推辭賜予的紫衣。不貪戀王宮，將推薦信藏在袖中，丟棄書信，不拆開。當著使者的面焚燒缽盂。（高尚之行） 第八，傳法之後，長期隱居，十年不輕易宣揚。以靈異之事混跡于樵夫牧童之中，所做之事皆有因緣。多年閉門不出，長期隱居深山。多次懇請，都不應允。重視佛法，隱居山林。廢棄的寺廟，隱居生活艱苦。（遲重之行） 第九，年老時，像頭陀一樣苦行，經歷各種艱難險阻。為防止佛法滅絕，身穿喪服，刺股以約束自己的心。前往西竺（印度）求取佛經，以身作則，率先忍受苦役。不除身上的跳蚤虱子，六年舂米，不勞作，不吃飯。不遠萬里，解決疑難，親自勞作。降低自己的身份，刻苦地為大眾服務，不辭勞苦。經常乞食。（艱苦之行） 第十，精誠之心，感得戒律，懺悔獲得美妙的聲音。發誓守護師子座（講經說法之座），夢中頭顱被替換。廢除戒律，懺悔罪過，麻風病痊癒。勤奮刻苦，通達佛法。禮拜懺悔，延年益壽。誦經，延年益壽。敲鐘，解除痛苦。天神護佑身體，感應顯示凈土。甘露灌入口中，懺悔感得授記，口中生出青蓮。（感應之行） No. 1627 緇門崇行錄 古杭云棲寺沙門 袾宏 輯

【English Translation】 English version He received a beating in the countryside and blamed himself, repenting with the respect due to a teacher. Standing in snow that reached above his knees, he deeply regretted leaving his teacher and respectfully welcomed him to reside in the main hall. For many years, he carefully followed his teacher's last instructions, diligently adhered to his teachings, and eventually lived in seclusion in the mountains. Even amidst the chaos of war, he never forgot to be filial to his parents. (Filial Conduct) Fourth, during the Ullambana Festival (Yulanpen Festival), his mother would personally make offerings. During the mourning period, he did not eat, wept bitterly, and became emaciated. He carried heavy burdens and diligently listened to teachings. He dug a well to obtain water to repay his father's kindness. He paid homage to the stupa to save his mother. After attaining enlightenment, he repaid his father's kindness. He cut flesh from his thigh to heal his parents, and became a monk to cultivate himself. He wove cattail mats to support his mother. His sincerity moved his father's remains. He practiced mindfulness of the Buddha to liberate his mother. (Filial Conduct) Fifth, he explained the principle of karma, encouraged people to do good, and eliminated disasters. He advised against killing, skillfully discussed the meaning of fasting and abstinence. He compared and discussed the merits of making offerings, preached to enlighten the ruler, enlightened the crown prince, and persuaded him to stop the slaughter. He encouraged the practice of repentance, and did not deceive even when punished. He composed poems about flowers and plants to satirize the politics. (Loyalty to the Ruler) Sixth, he endured suffering, protected geese, and protected ducks. He would rather go without water than redeem lives. With compassion, he respectfully practiced giving. He bought land to release animals and established a release pond. He cut off his ear to save a pheasant and aided the poor. He personally went to the government office to care for lepers. He sucked the boils on the abdomen of patients, kindly fed rats, and used felt blankets to keep dogs warm. He did not dislike filth and disease, and cared for patients. When he encountered sages, he first swept the road. He supported and aided beggars, gave precepts, released animals, and cared for patients as if they were himself. (Compassionate Conduct) Seventh, to avoid war, he hid in the mountains, and everyone admired him. He was pure and desireless, and did not enjoy the king's offerings. He did not welcome or send off, did not associate with nobles, and did not lead thieves. He refused many summons, and would rather die than get up. He did not go to the three imperial summons, even at the risk of his life, he took in monks. He did not attend secular banquets, did not accept the bestowed kasaya, and firmly declined the bestowed purple robe. He did not covet the royal palace, hid the letters of recommendation in his sleeves, discarded the letters, and did not open them. He burned the alms bowl in front of the envoy. (Noble Conduct) Eighth, after transmitting the Dharma, he lived in seclusion for a long time, not easily proclaiming it for ten years. He mingled with woodcutters and shepherds through miraculous events, and everything he did had a cause. He stayed behind closed doors for many years and lived in seclusion in the deep mountains. He refused many requests. He valued the Dharma and lived in seclusion in the mountains. The abandoned temple and the secluded life were difficult. (Deliberate Conduct) Ninth, in his old age, he practiced asceticism like a dhuta, experiencing all kinds of hardships and dangers. To prevent the extinction of the Dharma, he wore mourning clothes and pierced his thigh to restrain his mind. He went to West India (India) to seek Buddhist scriptures, leading by example and enduring hardships first. He did not remove the fleas and lice on his body, pounded rice for six years, did not work, and did not eat. He traveled thousands of miles to solve doubts and personally worked. He lowered his status and worked hard for the public, not shirking labor. He often begged for food. (Arduous Conduct) Tenth, with sincerity, he received the precepts, and repented to obtain wonderful sounds. He vowed to protect the Lion Throne (the seat for preaching), and his head was replaced in a dream. He abolished the precepts, repented of his sins, and his leprosy was cured. He was diligent and diligent, and understood the Dharma. He worshiped and repented, prolonging his life. He recited scriptures, prolonging his life. He rang the bell to relieve suffering. The gods protected his body, and the Pure Land was revealed. Nectar was poured into his mouth, and he repented to receive the prediction, and a blue lotus grew from his mouth. (Responsive Conduct) No. 1627 Biographies of Eminent Monks Compiled by Monk Zhuhong of Yunqi Temple in Ancient Hangzhou

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棲寺沙門　袾宏　輯

△清素之行第一

不作齋會

劉宋僧旻。七歲出家。以經義宗海內。號旻法師。修繕寺宇。造設經像。放生布施。未嘗倦廢。或問。和尚所修功德多矣。不聞建大齋會。恐福事未圓。旻曰。大齋難得盡理。且米菜鹽醋樵水湯炭。踐踏洗炙傷害微蟲。故不為也。如復求寄王宮官府有勢之家。彌難盡意。不如已之。

贊曰。今人作一福事必起齋會。名曰圓滿。乃至掩關僧。半期以後即于關中營營焉。晝夜經畫預辦齋會。無復正念。嗟乎旻師之言。真萬世龜鑑也。

受施隨散

梁慧開。吳郡海鹽人。歷聽藏旻二師經論。講演名世。豫章守謝慧迎請說經。厚加䞋遺。還未達都。分散已盡。晉安守劉業餉錢一萬。即贍寒餒。曾不終日。情性疏率。不事形儀。衣服塵滓。末嘗舉意浣濯。

贊曰。講法而不受䞋遺。是之謂法施。噫。安得人人法施如開公乎。

蟲鳴塵積

梁道超。從靈基寺旻法師學。獨處一房。屏絕賓侶。塵埃滿屋。蟋蟀鳴壁。中書郎張率謂曰。蟲聲聒耳。塵多埋膝。安能對此而無忤耶。答曰。時聞此聲。足代簫管。塵隨風來。我未暇掃。致忤名賓。為愧多矣。率大嘆服。

左溪遁跡

唐玄朗。傅大士六世孫也。常行頭陀

【現代漢語翻譯】 現代漢語譯本 棲霞寺沙門 袾宏（Zhū Hóng）輯

△清素之行第一

不作齋會

劉宋時期的僧旻（Sēng Mín），七歲出家，以精通經義聞名天下，號稱旻法師。他修繕寺宇，建造經像，放生布施，從不懈怠。有人問：『和尚您所修的功德已經很多了，但是沒有聽說您舉辦大型齋會，恐怕福德之事還不夠圓滿。』旻法師說：『大型齋會很難做到盡善盡美。而且米菜鹽醋柴火湯水，在踐踏洗滌烹煮的過程中，難免會傷害到細小的蟲類，所以我才不做。如果再去求助於王宮官府有權勢的人家，就更難盡如人意了，不如不做。』

贊曰：現在的人做一件善事，必定要舉辦齋會，名義上說是爲了圓滿。甚至閉關的和尚，在閉關半年之後，就開始在關房裡忙碌起來，晝夜籌劃準備齋會，沒有了正念。唉！旻法師的話，真是萬世的借鑑啊。

受施隨散

梁代的慧開（Huì Kāi），吳郡海鹽人。先後聽藏法師和旻法師講授經論，講演佛法名揚天下。豫章太守謝慧（Xiè Huì）迎請他講經，並贈送了豐厚的禮物。慧開在返回的路上，還沒到達都城，就把所有的禮物都分發完了。晉安太守劉業（Liú Yè）贈送給他一萬錢，他立刻用來救濟那些貧寒飢餓的人，甚至沒有留到第二天。他的性情疏放率真，不講究外在的儀容，衣服上沾滿了灰塵，也從不放在心上清洗。

贊曰：講法而不接受贈送的禮物，這才叫做『法施』。唉！怎麼才能讓每個人都像慧開公一樣行法施呢？

蟲鳴塵積

梁代的道超（Dào Chāo），跟隨靈基寺的旻法師學習。他獨自住在一個房間里，謝絕賓客來訪。房間里堆滿了灰塵，蟋蟀在墻壁上鳴叫。中書郎張率（Zhāng Shuài）對他說：『蟲子的叫聲吵得人耳朵疼，灰塵都快埋到膝蓋了，您怎麼能面對這些而不在意呢？』道超回答說：『時常聽到這些蟲鳴聲，足夠代替簫管樂器了。灰塵隨著風而來，我沒有時間打掃。讓您這位貴客感到不舒服，實在是很慚愧。』張率聽后，非常歎服。

左溪遁跡

唐代的玄朗（Xuán Lǎng），是傅大士（Fù Dàshì）的第六代孫。他經常 практикует 頭陀行（苦行）。

【English Translation】 English version Compiled by Shamen Zhuhong (Zhū Hóng) of Qi Temple

△ First: Conduct of Simplicity and Purity

Not Holding Vegetarian Feasts

During the Liu Song Dynasty (420-479 AD), Monk Min (Sēng Mín) became a monk at the age of seven. He was renowned throughout the country for his mastery of Buddhist scriptures and was known as Dharma Master Min. He repaired temples, created sutras and images, released living beings, and gave alms tirelessly. Someone asked, 'Venerable, you have accumulated much merit, but I have not heard of you holding large vegetarian feasts. I fear that your meritorious deeds are not yet complete.' Master Min replied, 'It is difficult to make large vegetarian feasts perfect. Moreover, rice, vegetables, salt, vinegar, firewood, water, and charcoal involve trampling, washing, and cooking, which harm tiny insects. Therefore, I do not hold them. If I were to seek help from royal palaces, government offices, or powerful families, it would be even more difficult to fulfill my intentions. It is better not to do it.'

Commentary: Nowadays, people hold vegetarian feasts whenever they do a meritorious deed, calling it 'completion.' Even monks in solitary retreat begin busying themselves in their retreats after half a period, planning and preparing for vegetarian feasts day and night, with no more right mindfulness. Alas! Master Min's words are truly a mirror for all ages.

Receiving Offerings and Immediately Distributing Them

During the Liang Dynasty (502-557 AD), Huikai (Huì Kāi) of Haiyan in Wujun listened to the sutras and treatises of Masters Zang and Min. His lectures were famous throughout the world. Xie Hui (Xiè Huì), the governor of Yuzhang, invited him to lecture on the scriptures and generously presented him with gifts. Before he even reached the capital, he had distributed all the gifts. Liu Ye (Liú Yè), the governor of Jinan, sent him 10,000 coins, which he immediately used to provide for the poor and hungry, not even keeping them until the next day. His temperament was unconstrained and straightforward, and he did not care about outward appearances. His clothes were covered in dust, and he never bothered to wash them.

Commentary: To lecture on the Dharma without accepting gifts is called 'Dharma giving.' Alas! How can everyone give the Dharma like Master Huikai?

Insect Chirping and Dust Accumulation

During the Liang Dynasty (502-557 AD), Daochao (Dào Chāo) studied with Dharma Master Min at Lingji Temple. He lived alone in a room, isolated from guests and companions. The room was full of dust, and crickets chirped on the walls. Zhang Shuai (Zhāng Shuài), a secretary of the imperial secretariat, said to him, 'The sound of insects is deafening, and the dust is burying your knees. How can you bear this without being bothered?' Daochao replied, 'Hearing these sounds often is enough to replace the music of flutes and pipes. The dust comes with the wind, and I have no time to sweep it away. I am very ashamed to have made you, a distinguished guest, uncomfortable.' Zhang Shuai was greatly impressed.

Seclusion at Zuo Creek

During the Tang Dynasty (618-907 AD), Xuanlang (Xuán Lǎng) was the sixth-generation descendant of Layman Fu (Fù Dàshì). He often practiced the dhuta (ascetic practices).

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。依巖傍澗。號左溪尊者。宴居一室。自以為法界之寬。一郁多羅四十餘年。一尼師壇終身不易。非尋經典不輕燃一燭。非覲聖容不妄行一步。洗缽則群猿爭捧。誦經則眾鳥交翔。刺史王正容屢請入城。師不欲往。竟辭以疾。

贊曰。今人讀永嘉答書。藐視朗師等之僻見。不知永嘉特一時遣著之語。而左溪遺範。正學者今日事也。明眼者審之。

遺錢不顧

隨富。上依益州凈德寺止宿。系大笠道傍坐。其下讀經。人往來不喚令施。有施者亦不咒愿。以路靜故。多載無所獲。人謂曰。城西北人稠施多。奚為在此。答曰。一錢兩錢足支身命。複用多為。陵州刺史趙仲舒者。三代酷吏也。甚無信敬。聞故往試。騎馬過之。佯墮貫錢。富讀經自若。目未曾睹。去遠。舒令人取錢。富亦不顧。舒乃問曰。爾終日所得一錢。貫錢在地見人持去何不止之。曰。非貧道物。何為妄認。舒下馬禮謝。歎服而去。

不畜衣糧

唐通慧。三十出家。入太白山。不賚糧。取給草果。渴則飲水。息則依樹。坐起禪思。經於五年。因以木打塊。塊破形銷。廓然大悟。晚年一裙一被。所著麻鞋至二十載。布衲重縫。冬夏不易焉。

䞋施不憶

唐靜琳。京兆華原人。道風既播。䞋錫日至。並委諸侍人。口不

【現代漢語翻譯】 現代漢語譯本： 他依傍著山巖和溪澗，被稱為左溪尊者。他安居在一間房室裡，自認為這便是寬廣的法界。他用一個郁多羅（一種僧衣）四十多年，一個尼師壇（坐具）終身都不更換。不是爲了尋找經典，絕不輕易點燃一支蠟燭；不是爲了瞻仰聖容，絕不隨意走一步。洗缽的時候，一群猿猴爭著捧水；誦經的時候，眾多的鳥兒交相飛翔。刺史王正容多次邀請他入城，尊者都不願意前往，最終以生病為理由推辭了。

讚語說：現在的人讀永嘉（永嘉玄覺）的答書，輕視朗師等人的偏頗見解，卻不知道永嘉只是在特定時候發表的言論。而左溪尊者的遺留風範，正是學佛者今天應該傚法的事情。明眼人要仔細審察啊。

遺錢不顧

隨富，前往益州凈德寺寄宿。他把大斗笠放在路邊，坐在下面讀經。人們來來往往，他也不招呼他們佈施，即使有人佈施，他也不念咒祝願。因為道路清靜，很少有人佈施，所以常常沒有收穫。有人對他說：『城西北人多，佈施的人也多，你為什麼在這裡？』他回答說：『一錢兩錢足夠維持我的生命，要那麼多做什麼？』陵州刺史趙仲舒，是三代以來的酷吏，非常不講信用和尊敬。他聽說這件事後，特意前去試探。騎馬經過時，假裝掉落一串錢。隨富仍然自顧自地讀經，眼睛都沒有看一眼。趙仲舒走遠后，派人去撿錢。隨富也不理睬。趙仲舒於是問道：『你整天所得不過一錢，一串錢掉在地上，看見別人拿走，為什麼不去阻止？』隨富說：『不是貧道的東西，為什麼要胡亂認領？』趙仲舒下馬行禮道歉，感嘆佩服地離開了。

不畜衣糧

唐朝的通慧，三十歲出家，進入太白山。他不攜帶糧食，靠採摘草果充飢，渴了就喝水，休息就靠著樹。他坐著或站著禪思，經過了五年。後來用木頭敲打土塊，土塊破碎，形體消散，他豁然大悟。晚年只有一件裙子和一件被子，所穿的麻鞋用了二十年。布制的僧衣縫了又縫，冬天夏天都不更換。

䞋施不憶

唐朝的靜琳，是京兆華原人。他的道風傳播開來后，佈施的財物每天都送來，他都委託給侍者處理，口中不說。

【English Translation】 English version: He dwelled near rocks and streams, known as Venerable Zuoxi. He resided in a single room, considering it the vastness of the Dharma realm. He used one yudotara (a type of monastic robe) for over forty years, and a single nisidana (sitting cloth) for his entire life. He would not lightly light a candle unless seeking scriptures; he would not take a single step unless venerating a sacred image. When washing his bowl, a group of monkeys would compete to offer water; when reciting scriptures, numerous birds would fly around in harmony. The prefect Wang Zhengrong repeatedly invited him into the city, but the Venerable did not wish to go, eventually declining with illness as an excuse.

The eulogy says: People today read Yongjia's (Yongjia Xuanjue's) replies, looking down upon the biased views of teachers like Lang, not knowing that Yongjia's words were specifically for a particular time. The legacy of Venerable Zuoxi is precisely what Buddhist practitioners should emulate today. Those with clear eyes should examine it carefully.

Ignoring Lost Money

Sui Fu went to Jingde Temple in Yizhou to stay overnight. He placed his large bamboo hat by the roadside and sat beneath it, reading scriptures. People came and went, but he did not call out to them to offer alms, nor did he chant blessings even if someone did give. Because the road was quiet, few people gave alms, so he often received nothing. Someone said to him, 'There are many people in the northwest of the city, and many who give alms. Why are you here?' He replied, 'One or two coins are enough to sustain my life. What would I do with more?' Zhao Zhongshu, the prefect of Lingzhou, was a cruel official for three generations, with little faith or respect. Hearing of this, he went to test him. Riding past on horseback, he pretended to drop a string of coins. Sui Fu continued reading his scriptures as if nothing had happened, not even glancing at it. After Zhao Zhongshu had gone some distance, he sent someone to pick up the coins. Sui Fu ignored it. Zhao Zhongshu then asked, 'You earn only one coin all day. When a string of coins falls to the ground and you see someone taking it, why don't you stop them?' Sui Fu said, 'It is not this poor monk's property. Why would I falsely claim it?' Zhao Zhongshu dismounted, bowed in apology, and left, impressed and admiring.

Not Storing Clothes or Food

During the Tang Dynasty, Tonghui left home at the age of thirty and entered Mount Taibai. He did not carry provisions, but sustained himself by gathering grass and fruit. When thirsty, he drank water; when resting, he leaned against a tree. He sat or stood in meditation for five years. Later, he struck a clod of earth with a piece of wood, and when the clod broke and its form dissolved, he had a sudden enlightenment. In his later years, he had only one skirt and one blanket, and the hemp shoes he wore lasted for twenty years. His cloth robe was sewn and patched repeatedly, and he did not change it in winter or summer.

Not Remembering Donations

During the Tang Dynasty, Jinglin, from Huayuan in Jingzhao, spread his virtuous influence. Donations arrived daily, and he entrusted them all to his attendants, saying nothing about them.

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重問。后欲作福。方恨無財。侍人出之。琳曰都不憶有此也。平生衣破以紙補之。

門不掩閉

唐智則。雍州長安人。性落魄不羈。恒被破衲。裙垂膝上。房僅單床。瓦缽木匙外無餘物。居一室。門不掩閉。眾號為狂。則嘆曰。道他狂者。不知自狂耳。出家離俗。而為衣食故行住遮障。鎖門緘笥費時亂業。種種聚斂役役不安。此而非狂。更無狂者。

人疑僕從

唐承遠。始學于成都。后住衡山西南巖。人遺之食則食。不遺則茹草木而已。有慕而造者。值于崖谷。羸形垢面躬負薪樵。以為僕從而忽之。不知其為遠也。代宗聞其名。賜所居號般舟道場。世稱蓮社三祖云。

贊曰。茆茨構而堯堂疑于村舍。衣服惡而禹跡疑於野人。況釋子以缽衲支身者耶。今時有侈服飾置臧獲。惟恐人之不知。而揚揚過閭里者。亦可以少愧。

荷衣松食

唐大梅常禪師。得馬大師即心即佛之旨。隱深山中。人無知者。鹽官以書招之。辭不赴。附以偈云。一池荷葉衣無盡。數樹松花食有餘。剛被世人知住處。又移茅舍入深居。

鹿鳥為侶

後周行因。隱居廬山佛手巖。每夜闌一鹿一雉棲遲石屋之側。馴狎如伴侶。殊無疑怖。因平生不畜弟子。有鄰庵僧為之給侍。一日謂曰。捲上簾。吾

【現代漢語翻譯】 現代漢語譯本： 重問。後來想要做善事，正後悔沒有錢。侍從拿出錢來，琳說：『完全不記得有這些錢了。』他平生衣服破了就用紙補。 門不關閉 唐朝的智則，是雍州長安人。他天性放蕩不羈，經常穿著破舊的僧衣，裙子垂到膝蓋上。房間里只有一張單人床，除了瓦缽和木勺之外，沒有多餘的東西。住在一間屋子裡，門也不關閉。人們稱他為『狂』。智則嘆息說：『說別人狂的人，不知道自己才是狂妄的人啊！出家離開世俗，卻因為衣食的緣故，使得行住坐臥都受到阻礙。鎖門關箱，浪費時間擾亂修行。種種聚斂，忙碌不安。這如果不是狂妄，還有誰是狂妄的呢？』 人懷疑是僕人 唐朝的承遠，最初在成都學習，後來住在衡山西南巖。別人給他食物就吃，不給就吃草木而已。有人仰慕他而來拜訪，在山崖山谷中遇到他，只見他身形消瘦，滿臉污垢，親自揹著柴火，以為他是僕人而輕視他，不知道他就是承遠。代宗（762-779）聽到他的名聲，賜給他居住的地方名為般舟道場。世人稱他為蓮社三祖。 贊曰：用茅草蓋的房子，堯的宮殿也會被懷疑是鄉村小屋；衣服破爛，禹的足跡也會被懷疑是鄉野之人。更何況是那些用瓦缽和僧衣來維持生活的出家人呢？現在有些人穿著華麗的服飾，安置奴僕，唯恐別人不知道，而得意洋洋地走過村莊里巷，也可以稍微感到慚愧了。 荷葉為衣，松花為食 唐朝的大梅常禪師，得到了馬祖大師『即心即佛』的宗旨，隱居在深山中，沒有人知道他。鹽官用書信邀請他，他拒絕前往，並在信后附上一首偈語說：『一池荷葉可以做無盡的衣服，幾棵松樹的松花足夠食用有餘。剛被世人知道我的住處，又要搬茅屋到更深的山裡去。』 鹿鳥為伴 後周的行因，隱居在廬山佛手巖。每到深夜，一隻鹿和一隻雉雞就棲息在石屋旁邊，馴服親昵如同伴侶，一點也不懷疑害怕。行因平生不收弟子，有鄰近庵的僧人為他提供侍奉。一天，行因對他說：『捲起簾子，我要走了。』 English version: Repeatedly questioned. Later wanting to do good deeds, he regretted not having money. The attendant brought out the money, and Lin said, 'I don't remember having this at all.' Throughout his life, he would mend his torn clothes with paper. Doors Unlocked Zhi Ze of the Tang Dynasty, a native of Chang'an in Yongzhou, was naturally unrestrained and unconventional. He constantly wore tattered robes, with his skirt hanging down to his knees. His room contained only a single bed, with nothing else besides a clay bowl and wooden spoon. He lived in a room with the door unlocked. People called him 'mad.' Zhi Ze sighed and said, 'Those who call others mad do not know that they themselves are the mad ones! Leaving home and renouncing the world, yet being hindered by the sake of clothing and food, obstructing walking, standing, sitting, and lying down. Locking doors and sealing boxes wastes time and disrupts practice. All kinds of hoarding cause restlessness and unease. If this is not madness, then who is mad?' People Suspected Him as a Servant Cheng Yuan of the Tang Dynasty initially studied in Chengdu and later lived in the Southwest Rock of Mount Heng. He would eat if people gave him food, and if not, he would eat grass and trees. Some who admired him came to visit and encountered him in the cliffs and valleys. Seeing his emaciated figure, dirty face, and personally carrying firewood, they mistook him for a servant and looked down on him, not knowing that he was Cheng Yuan. Emperor Daizong (762-779) heard of his reputation and bestowed the name 'Pratibuddha Samadhi' on his residence. He is known in the world as the Third Patriarch of the Lotus Society. Eulogy: A thatched hut makes Yao's palace suspected of being a village house; tattered clothes make Yu's footprints suspected of being those of a wild man. How much more so are Buddhist disciples who sustain themselves with a bowl and robes? Nowadays, some people wear extravagant clothes, keep servants, and are afraid that others will not know, strutting through villages and neighborhoods. They can also feel a little ashamed. Lotus Leaves as Clothing, Pine Pollen as Food Chan Master Damei Chang of the Tang Dynasty obtained the principle of 'Mind is Buddha' from Master Mazu and lived in seclusion in the deep mountains, unknown to anyone. The Salt Official invited him with a letter, but he declined to go, attaching a verse to the letter saying, 'A pond of lotus leaves can be endless clothing, and the pine pollen from several trees is more than enough to eat. Just as the world knows where I live, I must move my thatched hut deeper into the mountains.' Deer and Birds as Companions Xing Yin of the Later Zhou Dynasty lived in seclusion in the Buddha's Hand Rock of Mount Lu. Every night, a deer and a pheasant would rest beside the stone house, tame and intimate like companions, without any doubt or fear. Xing Yin never took disciples in his life, and a monk from a neighboring monastery provided him with service. One day, Xing Yin said to him, 'Roll up the curtain, I am leaving.'

【English Translation】 Repeatedly questioned. Later wanting to do good deeds, he regretted not having money. The attendant brought out the money, and Lin said, 'I don't remember having this at all.' Throughout his life, he would mend his torn clothes with paper. Doors Unlocked Zhi Ze of the Tang Dynasty, a native of Chang'an in Yongzhou, was naturally unrestrained and unconventional. He constantly wore tattered robes, with his skirt hanging down to his knees. His room contained only a single bed, with nothing else besides a clay bowl and wooden spoon. He lived in a room with the door unlocked. People called him 'mad.' Zhi Ze sighed and said, 'Those who call others mad do not know that they themselves are the mad ones! Leaving home and renouncing the world, yet being hindered by the sake of clothing and food, obstructing walking, standing, sitting, and lying down. Locking doors and sealing boxes wastes time and disrupts practice. All kinds of hoarding cause restlessness and unease. If this is not madness, then who is mad?' People Suspected Him as a Servant Cheng Yuan of the Tang Dynasty initially studied in Chengdu and later lived in the Southwest Rock of Mount Heng. He would eat if people gave him food, and if not, he would eat grass and trees. Some who admired him came to visit and encountered him in the cliffs and valleys. Seeing his emaciated figure, dirty face, and personally carrying firewood, they mistook him for a servant and looked down on him, not knowing that he was Cheng Yuan. Emperor Daizong (762-779) heard of his reputation and bestowed the name 'Pratibuddha Samadhi' on his residence. He is known in the world as the Third Patriarch of the Lotus Society. Eulogy: A thatched hut makes Yao's palace suspected of being a village house; tattered clothes make Yu's footprints suspected of being those of a wild man. How much more so are Buddhist disciples who sustain themselves with a bowl and robes? Nowadays, some people wear extravagant clothes, keep servants, and are afraid that others will not know, strutting through villages and neighborhoods. They can also feel a little ashamed. Lotus Leaves as Clothing, Pine Pollen as Food Chan Master Damei Chang of the Tang Dynasty obtained the principle of 'Mind is Buddha' from Master Mazu and lived in seclusion in the deep mountains, unknown to anyone. The Salt Official invited him with a letter, but he declined to go, attaching a verse to the letter saying, 'A pond of lotus leaves can be endless clothing, and the pine pollen from several trees is more than enough to eat. Just as the world knows where I live, I must move my thatched hut deeper into the mountains.' Deer and Birds as Companions Xing Yin of the Later Zhou Dynasty lived in seclusion in the Buddha's Hand Rock of Mount Lu. Every night, a deer and a pheasant would rest beside the stone house, tame and intimate like companions, without any doubt or fear. Xing Yin never took disciples in his life, and a monk from a neighboring monastery provided him with service. One day, Xing Yin said to him, 'Roll up the curtain, I am leaving.'

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欲去。簾方就鉤。因下床行數步。屹然立化。

贊曰。多欲之人死且彌切。甚而分香賣履。眷眷不能放下。不獨世諦中人。釋子亦有之。因一生清氣逼人。脫化如遊戲。不亦宜乎。

少欲知足

唐宏覺禪師。誡徒眾云。汝既出家。如囚免獄。少欲知足。莫貪世榮。忍饑忍渴。志存無為。得在佛法中。十生九死亦莫拋棄。

誨眾清約

宋慈受深禪師。小參示眾云。忘名利。甘淡薄。世間心輕微。道念自然濃厚。匾擔山和尚一生拾橡栗為食。永嘉大師不吃鋤頭下菜。高僧惠休三十年著一緉鞋。遇軟地則赤腳。汝今種種受用。未饑而食。未寒而衣。未垢而浴。未睡而眠。道眼未明。心漏未盡。如何消得。

衲衣一食

唐慧熙。居惟一身。不畜侍人。日惟一食。不受人施。房地惟一蹤。余並莓苔。所坐之榻惟于中心。兩頭塵合。如久曠者。衣服敝惡。僅免風寒。冬服破衲。夏則懸置。樑上有聞其名者。就房參謁。迎逆接候。累日方得見焉。

獨守死闕

元高峰妙禪師。在龍鬚九年。縛柴為龕。冬夏一衲。后造天目西巖石洞。營小室如船。榜曰死關。上溜下淖。風雨飄搖。絕給侍。屏服用。不澡身。不剃髮。截罌為鐺。並日一食。宴如也。洞非梯莫登。去梯斷緣。雖弟

【現代漢語翻譯】 現代漢語譯本：想離開的時候，簾子剛剛掛好。於是下床走了幾步，就那樣屹立著圓寂了。

讚語說：貪慾多的人，死的時候更加不捨。甚至分香賣鞋，戀戀不捨放不下。不只是世俗之人如此，出家的僧人也有這樣的。因為一生清氣逼人，脫離塵世如遊戲一般，不也是很合適的嗎？

少欲知足

唐朝的宏覺禪師告誡弟子們說：『你們既然已經出家，就像囚犯免於牢獄之災。要少欲知足，不要貪圖世間的榮華。忍受飢餓和口渴，志向在於無為。能夠在佛法之中，即使十生九死也不要拋棄。』（唐朝)

誨眾清約

宋朝的慈受深禪師在小參時開示大眾說：『忘記名利，甘於淡泊，世俗之心就會輕微，道念自然濃厚。匾擔山和尚一生拾橡栗為食，永嘉大師不吃鋤頭下種出來的菜。高僧惠休三十年穿一雙鞋，遇到泥濘的地方就赤腳。你們現在種種受用，還沒餓就吃，還沒冷就穿，還沒臟就洗，還沒困就睡。道眼未明，心漏未盡，如何能夠消受？』（宋朝)

衲衣一食

唐朝的慧熙，獨自居住，不蓄養侍從，每天只吃一頓飯，不接受別人的施捨。房屋的地面只有一條足跡，其餘地方都長滿了莓苔。所坐的床榻只在中心部分乾淨，兩頭都積滿了灰塵，像很久沒人住一樣。衣服破舊不堪，僅僅能夠禦寒。冬天穿破舊的衲衣，夏天就懸掛起來。樑上有聽說過他名聲的人，到他的住所拜訪，迎接招待，過了好幾天才能夠見到他。（唐朝)

獨守死關

元朝的高峰妙禪師在龍鬚山住了九年，用柴火捆紮成小屋。冬夏都只穿一件衲衣。後來在天目山西巖開鑿石洞，建造小室像船一樣，題名為『死關』。上面漏水，下面潮濕，風雨飄搖。斷絕供給侍奉，屏棄日用所需，不洗澡，不剃髮，截斷瓦罐當鍋，隔一天吃一頓飯，安然自得。洞穴沒有梯子就無法攀登，拿走梯子斷絕塵緣。即使是弟弟

【English Translation】 English version: As he was about to leave, the curtain was just being hung up. So he got out of bed and walked a few steps, and then he stood there and passed away peacefully.

The eulogy says: 'Those with many desires are even more attached at the time of death. They even divide incense and sell shoes, unable to let go. This is not only true of worldly people, but also of Buddhist monks. Because his whole life was filled with pure energy, his departure from the world was like a game, is it not fitting?'

Few Desires and Contentment

The Tang Dynasty (618-907) Chan Master Hongjue warned his disciples, 'Since you have left home, it is like a prisoner being released from prison. Have few desires and be content, do not covet worldly glory. Endure hunger and thirst, and keep your mind on non-action. If you can be in the Buddhadharma, even if you die nine times out of ten, do not abandon it.'

Instructing the Assembly on Simplicity

The Song Dynasty (960-1279) Chan Master Cishen said to the assembly during a small gathering, 'Forget fame and profit, be content with simplicity. If the worldly mind is light, the mind of the Dao will naturally be strong. The Biandan Mountain monk spent his life picking acorns for food, and Great Master Yongjia did not eat vegetables grown under the hoe. The eminent monk Huixiu wore one pair of shoes for thirty years, and went barefoot when he encountered soft ground. You now enjoy all kinds of comforts, eating before you are hungry, dressing before you are cold, bathing before you are dirty, and sleeping before you are tired. Your Dharma eye is not yet clear, and the leaks in your mind are not yet exhausted. How can you bear it?'

A Patch Robe and One Meal

During the Tang Dynasty (618-907), Huixi lived alone, without servants. He ate only one meal a day and did not accept offerings from others. The floor of his room had only one footprint, and the rest was covered with moss. The couch he sat on was clean only in the center, and the ends were covered with dust, as if it had been unoccupied for a long time. His clothes were worn and tattered, barely enough to keep out the cold. He wore a patched robe in winter and hung it up in summer. Someone who had heard of his name came to his room to pay respects. He greeted and waited on them, and it took several days before they could see him.

Alone Guarding the Death Retreat

During the Yuan Dynasty (1271-1368), Chan Master Gaofeng Miao lived on Dragon Beard Mountain for nine years, binding firewood to make a hut. He wore only one patched robe in winter and summer. Later, he carved a stone cave in the Western Cliff of Tianmu Mountain and built a small room like a boat, which he named 'Death Retreat'. The top leaked and the bottom was damp, and the wind and rain swayed it. He cut off supplies and service, abandoned daily necessities, did not bathe, and did not shave his head. He cut off a jar to use as a pot, ate one meal every other day, and was content. The cave could not be climbed without a ladder, and he removed the ladder to cut off worldly ties. Even his younger brother

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子罕得瞻視。

贊曰。天懸九霄。壁立萬仞。前有熙公。後有此老。真迥絕塵氛矣。曩余登天目。入張公洞。俯臨千丈巖。訪死關之遺。睹師威容。恍乎在目。自悲生晚不獲親炙。因涕淚久之。

○總論

比丘。華言乞士也。清凈自活。名曰乞士。而多求。而多畜。而多事。不亦實叛其名乎。旻師而下諸公。千載至今流風未泯也。聞其風而不興起。尚得為比丘乎哉。

△嚴正之行第二

禁拒女尼

隋靈裕。定州人。安眾兩堂。簡已未具言行濫者斥之。女尼誓不授戒。弘法時方聽入寺。仍後進先出。己房不令登踐。沙彌受具。必余師證至時乃臨壇耳。終身布衲裙垂。踝上四指。衫袖僅與肘齊。見衣服過度者當衆割之。

幼絕戲掉

唐玄奘法師。姓陳氏。漢太丘公之後也。隨兄素出家。年十一誦維摩法華。卓然梗正。不偶時流。睹諸沙彌劇談掉戲。謂曰。經不云乎。夫出家者為無為法。豈復更為兒戲。可謂徒喪百年。識者知師德器不凡矣。

贊曰。童年而盛德。非天賦之獨隆。蓋宿習之不忘也。知乎此。則可以辦來生於今日矣。

嚴訓侍者

唐智正。定州安喜人。開皇十年奉敕住勝光。仁壽后入終南至相寺。與淵法師為侶。二十八年不涉世諦。弟子

【現代漢語翻譯】 現代漢語譯本： 子罕（人名，不可考）得以瞻仰他的儀容。

讚語說：天空高懸於九霄之上，山壁陡立如萬仞之高。前有熙公（不可考），後有這位老者。真是完全隔絕了塵世的喧囂啊！過去我曾登上天目山，進入張公洞，俯臨千丈巖，尋訪死關的遺蹟，看到老師的威嚴容貌，彷彿就在眼前。只悲嘆自己生得太晚，沒能親自受到教誨，因此流淚很久。

○總論

比丘（梵文：bhiksu），用華語來說就是乞士。清凈地生活，以此為生，叫做乞士。如果貪求過多，積蓄過多，事務過多，不也是實際上背叛了這個名稱嗎？旻師（不可考）以及之後的各位，千年至今，這種不良的風氣還沒有消失啊！聽到這種風氣而不奮起改正，還能算是比丘嗎？

△嚴正之行第二

禁拒女尼

隋朝的靈裕（人名，541-617），是定州人。在安眾寺的兩座禪堂里，他篩選出那些言行不端的人，並將他們斥退。他發誓不給女尼授戒。弘揚佛法時，才允許她們進入寺廟，但仍然要後進先出。自己的房間不讓她們踏入。沙彌（梵文：sramanera，佛教出家男子）受具足戒時，必須有其他法師證明，他才會在授戒時臨壇。終身穿著粗布僧裙，裙邊距離腳踝四指之上。僧衫的袖子僅僅與手肘齊平。看到衣服過度華麗的人，就會當眾割破他們的衣服。

幼絕戲掉

唐朝的玄奘法師（人名，602-664），姓陳，是漢朝太丘公（陳寔）的後代。跟隨哥哥出家。十一歲時就能背誦《維摩詰經》和《法華經》，非常正直，不隨波逐流。看到其他沙彌大聲談笑玩鬧，就說：『經書上不是說過嗎？出家人是爲了追求無為之法，怎麼還能再做兒童遊戲呢？這簡直是白白浪費百年光陰。』有見識的人就知道這位法師的德行和器量非同一般。

讚語說：童年就具有盛大的德行，不是天賦特別優厚，而是前世的習氣沒有忘記啊！明白了這一點，就可以在今天為來世做好準備了。

嚴訓侍者

唐朝的智正（人名，559-635），是定州安喜人。開皇十年（590）奉皇帝的命令住在勝光寺，仁壽年間（601-604）之後進入終南山的至相寺，與淵法師（不可考）為伴。二十八年不涉及世俗之事。他的弟子...

【English Translation】 English version: Zihan (person's name, unverifiable) was able to behold his countenance.

The eulogy says: The sky hangs high above the nine heavens, and the cliffs stand upright like ten thousand fathoms. Before us was Duke Xi (unverifiable), and after him, this elder. Truly, he is completely separated from the dust and noise of the world! In the past, I climbed Mount Tianmu, entered Zhang Gong Cave, looked down upon Thousand-Fathom Cliff, and visited the remains of the Death Pass. Seeing the teacher's majestic appearance, it was as if he were right before my eyes. I only lamented that I was born too late and could not personally receive his teachings, and thus wept for a long time.

○ General Discussion

Bhikkhu (Sanskrit: bhiksu) in Chinese means 'beggar'. Living purely and making a living by begging is called a beggar. But if one seeks too much, accumulates too much, and has too many affairs, isn't that actually betraying the name? Master Min (unverifiable) and those after him, for a thousand years until now, this bad habit has not disappeared! Hearing of this habit and not rising up to correct it, can one still be considered a bhikkhu?

△ Second: Strict and Upright Conduct

Forbidding Female Monastics

During the Sui Dynasty, Lingyu (person's name, 541-617) of Dingzhou. In the two meditation halls of Anzhong Temple, he selected those whose words and deeds were improper and expelled them. He vowed not to give precepts to female monastics. Only when propagating the Dharma were they allowed to enter the temple, but they still had to enter last and leave first. He did not allow them to set foot in his own room. When a sramanera (Sanskrit: sramanera, Buddhist novice monk) received the full precepts, he would only attend the ordination platform when other Dharma masters testified to his worthiness. Throughout his life, he wore a coarse cloth monastic skirt, with the hem four fingers above the ankle. The sleeves of his robe were only as long as his elbows. When he saw someone wearing excessively luxurious clothing, he would cut it in public.

Abstaining from Playful Games in Childhood

The Tang Dynasty's Dharma Master Xuanzang (person's name, 602-664), whose surname was Chen, was a descendant of Duke Taiqiu (Chen Shi) of the Han Dynasty. He became a monk with his brother. At the age of eleven, he could recite the Vimalakirti Sutra and the Lotus Sutra. He was remarkably upright and did not follow the trends of the time. Seeing other sramaneras talking loudly and playing games, he said, 'Don't the scriptures say that those who leave home are seeking the unconditioned Dharma? How can they still engage in children's games? This is simply wasting a hundred years of life.' Those with insight knew that this Dharma master's virtue and capacity were extraordinary.

The eulogy says: To have great virtue in childhood is not only due to a special endowment from heaven, but also because the habits of past lives have not been forgotten! Understanding this, one can prepare for the next life today.

Strictly Instructing Attendants

The Tang Dynasty's Zhizheng (person's name, 559-635) was from Anxi in Dingzhou. In the tenth year of the Kaihuang era (590), he was ordered by the emperor to reside at Shengguang Temple. After the Renshou era (601-604), he entered Zhixiang Temple in Zhongnan Mountain and became companions with Dharma Master Yuan (unverifiable). For twenty-eight years, he did not involve himself in worldly affairs. His disciple...

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智現者伏承法教。正凡有著作。端坐思惟。現執紙筆立侍。隨出隨書。累載。初不賜坐。一日足疼心悶。不覺仆地。正呵責曰。昔人翹足七日。汝今才立顛墜。心輕故也。其嚴如此。

贊曰。仆地而猶加呵責。不已甚乎。噫。古人忘軀為法。少室齊腰。程門三尺。未足為過也。今坐而論道尚有厭倦者。師嚴道尊敝也久矣。悲夫。

破壞酒器

唐玄鑒。澤州高平人。性敦直。見非法必面陳呵毀。不避強禦。數有繕造。工匠繁多。或送酒者輒止之曰。吾所造必令如法。寧使罷工。無容飲酒。時清化寺修營佛殿。州豪族孫義致酒兩輿。鑒即破酒器流溢地上。義大怒。明將加惱。夜夢人以刀擬之。既悟。躬詣懺悔。

贊曰。今時之餉工役。非惟用酒。兼復飪腥。至於豎棟安梁賽神宴客。且復赤丁坦之刃矣。天堂未就地獄先成。豈虛言哉。司營繕者當痛以為戒。

不面女人

唐道林。同州郃陽人。年三十五出家。入太白山深巖隱居。來令住大興國寺。頃之逃于梁山之陽。從生至終儉約為務。以女人生染之本。一生不親面。不為說法。不從受食。不令入房。臨終之際有來問疾者。隔障潛知。遙止之。不令面對焉。

贊曰。律中亦許為女人說法。但不得見齒。不得多語。而此老絕不說法

【現代漢語翻譯】 現代漢語譯本： 智現者恭敬地接受法教。只要正凡有寫作，智現者就端坐思惟，然後拿著紙筆站立侍奉，隨著正凡的口述立即記錄下來。多年如此，正凡從未賜予他座位。有一天，智現者因為腳疼心悶，不自覺地跌倒在地。正凡呵斥他說：『過去的人可以翹著腳坐禪七天，你現在才站著就跌倒了，這是因為你心輕浮的緣故。』正凡的嚴厲就是這樣。

讚語說：跌倒在地還要加以呵責，是不是太過分了？唉！古人爲了求法忘記自身，達摩祖師在少室山面壁，雪齊腰深，程頤立在程門雪中三尺，這些都不算過分啊。現在坐著談論佛法尚且有人感到厭倦，師道尊嚴的衰敗已經很久了。可悲啊。

唐朝的玄鑒（法號），是澤州高平人。他性格敦厚正直，見到不合法的行為必定當面陳述呵斥，不迴避強權。多次有工程建造，工匠很多，有人送酒來，玄鑒就阻止他們說：『我所建造的必定要如法，寧可讓工程停工，也不允許飲酒。』當時清化寺修繕佛殿，州里的豪族孫義送來兩車酒。玄鑒立即打破酒器，讓酒流到地上。孫義大怒，明顯要加害於他。當晚夢見有人用刀威脅他，醒悟后，親自到寺里懺悔。

讚語說：現在供養工人的，不僅僅是用酒，還加上葷腥。等到豎立棟樑、安裝橫樑時，還要賽神宴請賓客，而且還要用赤裸的男丁來坦露刀刃。天堂還沒建成，地獄先形成了，這難道是虛假的話嗎？負責工程建造的人應當以此為戒。

唐朝的道林（法號），是同州郃陽人。三十五歲出家，進入太白山深處的巖洞隱居。後來被請去住持大興國寺，不久又逃到梁山的南面。他一生都以節儉為務。認為女人是產生染污的根本，一生不親自面對女人，不為女人說法，不接受女人的供養，不讓女人進入他的房間。臨終的時候，有人來問候病情，他隔著屏障就知道是誰，遠遠地制止他們，不讓他們面對面。

讚語說：戒律中也允許為女人說法，但是不能看見牙齒，不能多說話。而這位老修行完全不為女人說法。

【English Translation】 English version: Zhi Xian respectfully received the Dharma teachings. Whenever Zheng Fan had writings to do, Zhi Xian would sit upright and contemplate, then stand by with paper and pen, recording everything as it was dictated. This continued for many years, and Zheng Fan never offered him a seat. One day, Zhi Xian, due to foot pain and feeling unwell, inadvertently fell to the ground. Zheng Fan scolded him, saying, 'In the past, people could sit in meditation with their legs crossed for seven days. You, now, have only been standing and you fall. This is because your mind is frivolous.' Such was Zheng Fan's strictness.

The eulogy says: To scold someone even after they have fallen is surely excessive? Alas! The ancients forgot their bodies for the sake of the Dharma. Bodhidharma faced the wall at Shaolin, with snow reaching his waist, and Cheng Yi stood in the snow three feet deep outside Cheng's gate. These are not excessive. Now, even sitting and discussing the Dharma, some feel weary. The decline of respect for teachers and the Dharma has been long. How sad!

Xuan Jian (Dharma name) of the Tang Dynasty (618-907) was from Gaoping in Ze Prefecture. He was honest and upright in character, and would always directly point out and criticize unlawful behavior, not avoiding the powerful. On several occasions when there were construction projects with many workers, if someone brought wine, Xuan Jian would stop them, saying, 'What I build must be according to the Dharma. I would rather halt the project than allow drinking.' At that time, Qinghua Temple was renovating its Buddha hall, and Sun Yi, a wealthy clan member from the prefecture, sent two cartloads of wine. Xuan Jian immediately broke the wine vessels, spilling the wine on the ground. Sun Yi was furious and clearly intended to harm him. That night, he dreamed that someone threatened him with a knife. Upon waking, he realized his error and personally went to the temple to repent.

The eulogy says: Nowadays, the offerings for workers are not only wine but also meat. When erecting pillars and installing beams, there are also sacrifices to the gods and banquets for guests, and even naked men exposing blades. Heaven is not yet built, but hell is already formed. Are these empty words? Those in charge of construction should take this as a warning.

Dao Lin (Dharma name) of the Tang Dynasty (618-907) was from Heyang in Tong Prefecture. He left home at the age of thirty-five and lived in seclusion in a deep cave in Mount Taibai. Later, he was invited to reside at Daxingguo Temple, but soon after, he fled to the south side of Mount Liang. Throughout his life, he was frugal and simple. Considering women to be the root of defilement, he never personally faced women, did not preach the Dharma to women, did not accept offerings from women, and did not allow women to enter his room. When someone came to inquire about his illness as he was dying, he knew who it was from behind the screen and stopped them from afar, not allowing them to face him.

The eulogy says: The precepts also allow preaching the Dharma to women, but one must not show one's teeth or speak too much. But this old practitioner completely refused to preach to women.

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。似矯枉過正。然末法澆漓。不憂其不為女人說法也。惟憂其說法而成染耳。如此老者。良足為後進程式。

力衛殿堂

唐惠主。始州永歸縣人。專精律學。居青林寺。時陵陽公臨益州。素少信心。將百餘䭾入寺。就佛殿講堂僧房安置。無敢違者。主從莊還。見斯穢雜。即入房取錫杖三衣而出。嘆曰。死活今日矣。舉杖向驢騾。一時倒仆如死。主手擎擲之坑中。縣官大驚。執主申狀。陵陽喜曰。蒙律師破我慳貪。深為大利。送沉香十斤。綾紬十段。后還京從受菩薩戒焉。

擯黜豪尼

唐慧滿。雍州人。七歲出家。后奉敕住弘濟寺。時證果寺尼出入宮禁。取僧寺為庵。滿集眾擯黜。尼訴于東宮。遣詹事杜正倫等解其擯事。滿執法不從。眾懼禍及遂強解焉。滿嘆息不悅者累日。尼后詣滿謝過。滿終不顧。

不受仙書

唐法常。襄陽人。性剛敏。衲衣囊缽畢志卯齋。貞元中自天臺之梅山。梅山者梅福舊隱也。常寄居之。夢神人告曰。君非凡流。此石庫中有聖書。受之者為地獄主。不然為帝王師。常曰。此非吾好。昔僧稠不顧仙經。其卷自亡。吾惟以涅槃為樂耳。神人歎服。

闔門拒子

唐從諫。南陽人。壯歲出家。頓了玄理。會昌沙汰。潛居皇甫氏別業。大中初復教。因

【現代漢語翻譯】 現代漢語譯本： 這似乎有些矯枉過正。然而，在末法時代，世風日下，不必擔心沒有人為女人說法，只擔心說法反而成了染污。像這樣德高望重的老者，實在可以作為後輩學習的榜樣。 力衛殿堂 唐朝的惠主法師，是始州永歸縣人，專精於律學。他住在青林寺。當時陵陽公到益州，一向缺少信仰，將一百多馱貨物帶入寺廟，安置在佛殿、講堂和僧房裡，沒有人敢違抗。惠主法師從莊上回來，看到這種污穢雜亂的情形，立即進入房間取出錫杖和三衣，嘆息道：『生死就在今天了！』他舉起錫杖指向驢騾，驢騾一時倒地，像死了一樣。惠主法師用手將它們扔到坑裡。縣官大驚，逮捕惠主法師並上報情況。陵陽公高興地說：『律師破除了我的慳吝貪婪，對我幫助很大。』於是送了沉香十斤，綾綢十段，後來還到京城向惠主法師受菩薩戒。 擯黜豪尼 唐朝的慧滿法師，是雍州人，七歲出家。後來奉皇帝的命令住在弘濟寺。當時證果寺的尼姑經常出入宮禁，佔據僧寺作為尼姑庵。慧滿法師召集眾人將她們驅逐出去。尼姑向東宮申訴，東宮派遣詹事杜正倫等人來調解這件事。慧滿法師堅持執法不從，眾人害怕受到牽連，於是強行解除了驅逐。慧滿法師嘆息不悅了好幾天。尼姑後來到慧滿法師那裡謝罪，慧滿法師始終不理睬。 不受仙書 唐朝的法常法師，是襄陽人，性格剛強敏捷，穿著衲衣，帶著囊和缽，以吃卯齋為志。貞元（785-805）年間，他從天臺山來到梅山，梅山是梅福以前隱居的地方。法常法師寄居在那裡。夢中神人告訴他說：『你不是普通人，這石庫中有聖書，得到它的人可以成為地獄之主，否則也可以成為帝王之師。』法常法師說：『這不是我的愛好。以前僧稠法師不顧仙經，仙經自己就消失了。我只以涅槃為樂。』神人歎服。 闔門拒子 唐朝的從諫法師，是南陽人，年輕時出家，立刻領悟了玄妙的道理。會昌（841-846）年間，佛教遭受劫難，他隱居在皇甫氏的別業里。大中（847-860）初年，佛教恢復。

【English Translation】 English version: This seems like an overcorrection. However, in the degenerate age of Dharma decline, there's no need to worry about no one preaching to women; the only concern is that the preaching might become a source of defilement. Such a venerable elder is truly a worthy example for later generations to follow. Vigorously Defending the Temple During the Tang Dynasty, Dharma Master Huizhu, a native of Yonggui County in Shizhou, specialized in the study of Vinaya (discipline). He resided at Qinglin Temple. At that time, Duke Lingyang came to Yizhou and, lacking faith, brought over a hundred pack animals into the temple, housing them in the Buddha hall, lecture hall, and monks' quarters. No one dared to object. Dharma Master Huizhu returned from the village and, seeing this filthy and chaotic scene, immediately went into his room, took out his staff and three robes, and sighed, 'Life and death are at stake today!' He raised his staff and pointed it at the donkeys and mules, which immediately fell to the ground as if dead. Dharma Master Huizhu threw them into a pit with his own hands. The county official was greatly alarmed, arrested Dharma Master Huizhu, and reported the situation. Duke Lingyang rejoiced and said, 'The Vinaya Master has broken my stinginess and greed, greatly benefiting me.' He then sent ten pounds of agarwood and ten bolts of silk, and later went to the capital to receive the Bodhisattva precepts from Dharma Master Huizhu. Expelling Arrogant Nuns During the Tang Dynasty, Dharma Master Huiman, a native of Yongzhou, became a monk at the age of seven. Later, he was ordered by the emperor to reside at Hongji Temple. At that time, the nuns of Zhengguo Temple frequently entered and exited the palace and occupied monks' temples as nunneries. Dharma Master Huiman gathered the assembly and expelled them. The nuns appealed to the Eastern Palace, which sent Chamberlain Du Zhenglun and others to mediate the expulsion. Dharma Master Huiman insisted on enforcing the law and refused to comply. Fearing repercussions, the assembly forcibly lifted the expulsion. Dharma Master Huiman sighed and remained displeased for several days. The nuns later went to Dharma Master Huiman to apologize, but Dharma Master Huiman ignored them. Refusing the Immortal Book During the Tang Dynasty, Dharma Master Fachang, a native of Xiangyang, was of strong and quick-witted character. He wore a patched robe, carried a bag and bowl, and was determined to observe the Maozhai (vegetarian meal at dawn). During the Zhenyuan era (785-805), he came from Mount Tiantai to Mount Mei, which was the former hermitage of Mei Fu. Dharma Master Fachang resided there. In a dream, a divine being told him, 'You are no ordinary person. There is a sacred book in this stone vault. Whoever receives it will become the ruler of the lower realm, or else become the teacher of emperors.' Dharma Master Fachang said, 'This is not my preference. In the past, Dharma Master Sengchou disregarded the immortal scriptures, and the scriptures disappeared on their own. I only take Nirvana as my joy.' The divine being sighed in admiration. Shutting the Door Against His Son During the Tang Dynasty, Dharma Master Congjian, a native of Nanyang, became a monk at a young age and immediately understood the profound principles. During the Huichang persecution (841-846), he lived in seclusion in the villa of the Huangfu family. In the early Dazhong era (847-860), Buddhism was restored.

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還洛邑舊居。其子自廣陵來覲。與諫遇于院門。不復能識。乃問曰。從諫大德安在。諫指之東南。子既去。闔門不出。其割愛如此。

抗章不屈

唐智實。居洛下。時太宗幸洛。詔道士位列僧前。京邑沙門陳諫。有司不納。實隨駕表奏極論其失。帝令宰相岑文字諭旨遣之。實固執不奉詔。帝震怒。杖實朝堂。民其衣。流之嶺表。有譏其不量進退者。實曰。吾固知勢不可為。所以爭者。欲後世知大唐有僧耳。聞者嘆息。

防心離過

(趙)宋汴京善本禪師。姓董氏。漢仲舒之裔也。博極群書。依圓照本禪師剃落。哲宗朝住法雲。賜號大通。平居作止直視不瞬。臨眾三十年未嘗輕發一笑。凡所住見佛菩薩立像終不敢坐。蔬果以魚肉為名則不食。其防心離過類如此。徽宗大觀三年十二月甲子忽謂左右曰。止有三日。已而示寂。世稱大本小本云。

贊曰。防心如是。古之所謂聖賢。今之所謂迂僻也。哀哉。

終夜拱手

(趙)宋圓通訥禪師。常入定。初叉手自如。中夜漸升。至膺侍者每視以候雞鳴云。

不談世事

宋光孝安禪師。住清泰寺。定中見二僧倚檻相語。初有天神擁衛傾聽。久之散去。俄而惡鬼唾罵。仍掃腳跡。詢其故。乃二僧初論佛法。次敘間闊。末談資

【現代漢語翻譯】 現代漢語譯本 回到洛陽的舊居。他的兒子從廣陵來拜見他。與從諫在寺院門口相遇，（他的兒子）竟然不能認出（從諫）。於是問道：『從諫大德在哪裡？』從諫指著東南方向。兒子離開后，（從諫）就關上門不再外出。他割捨親情就是這樣。

抗章不屈

唐朝的智實（僧人），居住在洛陽。當時唐太宗（李世民，626-649）駕臨洛陽，下詔讓道士的位次排列在僧人之前。京城的沙門（出家修道的人）陳諫，有關部門不採納。智實跟隨皇帝的車駕上表奏事，極力論述這件事的錯誤。皇帝命令宰相岑文字曉諭旨意讓他退下。智實固執己見，不接受詔令。皇帝勃然大怒，在朝堂上用棍杖責打智實，剝去他的僧衣，將他流放到嶺南。有人譏諷他不衡量自己的能力而冒進。智實說：『我本來就知道這件事不可能成功。我之所以要爭辯，是想讓後世知道大唐有這樣的僧人。』聽到的人都嘆息。

防心離過

(趙)宋朝汴京的善本禪師，姓董，是漢朝董仲舒的後代。他廣泛閱讀各種書籍，跟隨圓照本禪師剃度出家。宋哲宗（趙煦，1085-1100）時期，他住在法雲寺，被賜予『大通』的稱號。他平時的一舉一動都目不轉睛，專心致志。主持寺院三十年，從未輕易發笑。凡是他所住的地方，見到佛菩薩的立像，始終不敢坐下。蔬菜瓜果如果用魚肉來命名，他就不吃。他防範內心，遠離過失就是這樣。宋徽宗（趙佶，1100-1126）大觀三年（1109）十二月甲子日，他忽然對身邊的人說：『只有三天了。』不久就圓寂了。世人稱他為大本，稱圓照本禪師為小本。

讚語說：這樣防範內心，在古代被稱為聖賢，在今天卻被稱為迂腐。可悲啊。

終夜拱手

(趙)宋朝的圓通訥禪師，經常入定。起初雙手合抱自然，半夜逐漸抬高，直到胸前。侍者經常觀察他，以此來等待雞鳴報曉。

不談世事

宋朝光孝安禪師，住在清泰寺。他在禪定中看見兩個僧人靠著欄桿說話。起初有天神擁護衛護，傾聽他們說話。時間久了，天神散去。不久，有惡鬼唾罵他們，並且掃去他們留下的腳印。詢問其中的緣故，才知道這兩個僧人起初談論佛法，後來敘說離別后的情況，最後談論財產。

【English Translation】 English version He returned to his old residence in Luoyang. His son came from Guangling to visit him. He met Congjian at the gate of the monastery, but (his son) could not recognize (Congjian). So he asked: 'Where is the virtuous Congjian?' Congjian pointed to the southeast. After the son left, (Congjian) closed the door and did not go out again. That is how he relinquished affection.

Resisting with Memorials and Unyielding

During the Tang Dynasty, Zhishi (a monk) lived in Luoyang. At that time, Emperor Taizong of Tang (Li Shimin, 626-649) visited Luoyang and issued an edict that Daoists should be ranked before monks. The Shramana (one who labors or strives, a religious ascetic) Chenjian of the capital remonstrated, but the authorities did not accept it. Zhishi followed the emperor's carriage and submitted a memorial, strongly arguing against the error. The emperor ordered the Prime Minister Cen Wenben to explain the imperial decree and dismiss him. Zhishi stubbornly refused to obey the decree. The emperor was furious and had Zhishi beaten with sticks in the court, stripped of his monastic robes, and exiled to Lingnan. Some people ridiculed him for not measuring his abilities and acting rashly. Zhishi said: 'I knew from the beginning that this matter could not succeed. The reason I argued was to let future generations know that there was such a monk in the Great Tang.' Those who heard this sighed.

Guarding the Mind and Avoiding Faults

The Chan Master Shanben of Bianjing in the (Zhao) Song Dynasty, whose surname was Dong, was a descendant of Dong Zhongshu of the Han Dynasty. He extensively read various books and was tonsured by Chan Master Yuanzhao Ben. During the reign of Emperor Zhezong of Song (Zhao Xu, 1085-1100), he resided at Fayun Temple and was granted the title 'Datong' (Greatly Penetrating). His usual actions and demeanor were characterized by unwavering focus. For thirty years as the abbot, he never lightly smiled. Wherever he resided, he never dared to sit in the presence of standing statues of Buddhas and Bodhisattvas. He would not eat vegetables and fruits if they were named after fish or meat. Such was his way of guarding his mind and avoiding faults. On the Jiazi day of the twelfth month of the third year of the Daguan era (1109) of Emperor Huizong of Song (Zhao Ji, 1100-1126), he suddenly said to those around him: 'There are only three days left.' Soon after, he passed away. People called him Daben (Great Root) and Chan Master Yuanzhao Ben as Xiaoben (Small Root).

The eulogy says: Such guarding of the mind was called sagehood in ancient times, but is called eccentricity today. Alas!

Holding Hands in Respect All Night

Chan Master Yuantong Ne of the (Zhao) Song Dynasty often entered into Samadhi (a state of meditative consciousness). Initially, his hands were clasped naturally, but gradually rose during the night until they reached his chest. The attendant often observed him, waiting for the crowing of the rooster to announce the dawn.

Not Discussing Worldly Affairs

Chan Master Guangxiao An of the Song Dynasty resided at Qingtai Temple. In his Samadhi, he saw two monks leaning against a railing talking. Initially, there were heavenly beings protecting and listening attentively. After a long time, the heavenly beings dispersed. Soon after, evil spirits spat and cursed at them, and swept away their footprints. When asked about the reason, it was learned that the two monks initially discussed the Dharma, then talked about their separation, and finally discussed property.

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養。安自是終身未嘗言及世事。

贊曰。古人為生死行腳。才逢師友惟汲汲商略是事。何暇他論。今人終日雜話。求如二僧亦不可復得。鬼神在側又當何如。噫。可懼也已。

○總論

或謂六和名僧。又僧行忍辱。宜無取于嚴。不知吾所謂嚴。非嚴厲之嚴。蓋嚴正之嚴也。以嚴正攝心則心地端。以嚴正持法則法門立。若夫現奇特以要譽。逞兇暴以示威。與今之嚴正實霄壤焉。衲子不可不辨。

△尊師之行第三

力役田舍

晉道安法師。十二出家。神性聰敏而形貌甚陋。不為師所重。驅役田舍至於三年。執勤就勞曾無怨色。數歲之後方啟師求經。師與辨意經一卷。可五千言。安賚經入田。因息就覽。暮歸更求余經。師曰。昨經未讀。乃復求耶。答曰即已成誦。師雖異之而未信也。更與成具光明經一卷。將一萬言。赍之如初。暮復還經。師令誦之。不差一字。方大驚歎。

贊曰。安。清廟之圭璋也。置之耒耜而服勤不怨。今弟子才負寸長禮貌。衰則去矣。況田役耶。況久于田役耶。吾於是三嘆。

受杖自責

晉法遇。事道安為師。后止江陵長沙寺。講說眾經。受業者四百餘人。時一僧飲酒遇罰而不遣。安遙聞之。以竹筒貯一荊杖封緘寄遇。遇開緘見杖。即曰。此

【現代漢語翻譯】 現代漢語譯本： 養。安從此以後，終身未曾談及世俗之事。 讚語說：古人為生死大事而四處參訪，一旦遇到師長朋友，就急切地商量此事，哪裡有空閑談論其他事情呢？現在的人整天閑聊雜話，想找像這兩位僧人一樣的人也不可得了。鬼神就在身邊，又該怎麼辦呢？唉！真是可怕啊。 ○總論 有人說六和寺的和尚是名僧，又有僧人修行忍辱，似乎不應該提倡嚴厲。卻不知我所說的『嚴』，不是嚴厲的『嚴』，而是嚴正的『嚴』。用嚴正來約束內心，那麼心地就會端正；用嚴正來持守戒律，那麼佛法就能確立。至於那些顯現奇特來博取名譽，逞兇暴來作威作福的人，與我所說的嚴正，實在有天壤之別。學佛的人不可不辨明。 △尊師之行第三 力役田舍 晉朝的道安法師（312-385），十二歲出家。神性聰慧敏捷，但容貌卻很醜陋，不被師父所器重，被驅使在田里勞作，長達三年之久。他辛勤勞作，毫無怨言。幾年之後，才向師父請求學習佛經。師父給他《辨意經》一卷，大約五千字。道安帶著經書到田里，趁休息的時候就閱讀。傍晚回來后，又請求師父給其他的經書。師父說：『昨天的經還沒讀完，又來求其他的嗎？』道安回答說：『已經背誦下來了。』師父雖然覺得很驚異，但還是不相信。又給他《成具光明經》一卷，將近一萬字。道安像先前一樣帶著經書去田里。傍晚又把經書還給師父。師父讓他背誦，沒有錯一個字。師父這才大為驚歎。 讚語說：道安，是清廟中的珍貴玉器啊。即使被放置在犁耙之中，仍然勤勞而不抱怨。現在的弟子，稍微有一點才能，禮貌稍微衰退就離開了。更何況是田里的勞作呢？更何況是長久的田里勞作呢？我因此而三聲嘆息。 受杖自責 晉朝的法遇，侍奉道安為師。後來住在江陵的長沙寺，講說各種佛經，受業的弟子有四百多人。當時有一個僧人飲酒，法遇要對其進行懲罰，但沒有親自執行。道安在遠處聽說了這件事，就用竹筒裝了一根荊條，封好后寄給法遇。法遇打開封口，看到了荊條，就說：『這是

【English Translation】 English version: Yang. From then on, An never mentioned worldly affairs for the rest of his life. The eulogy says: Ancient people traveled around for the great matter of life and death. Once they met a teacher or friend, they would eagerly discuss this matter. How could they have time to talk about other things? Nowadays, people chat idly all day long. It is impossible to find someone like these two monks again. What should we do when ghosts and gods are nearby? Alas! It is truly frightening. ○ General Discussion Some say that the monks of Liuhe Temple are famous monks, and there are also monks who practice forbearance. It seems that we should not advocate strictness. But what I mean by 'strict' is not the 'strict' of harshness, but the 'strict' of uprightness. If we use uprightness to restrain our hearts, then our minds will be upright. If we use uprightness to uphold the precepts, then the Dharma can be established. As for those who display strange things to gain fame and those who show ferocity to act like tyrants, they are truly worlds apart from the uprightness I am talking about. Buddhist practitioners must distinguish this clearly. △ Conduct of Honoring the Teacher, Third Laboring in the Fields During the Jin Dynasty, Dharma Master Dao An (312-385) became a monk at the age of twelve. He was intelligent and quick-witted, but his appearance was very ugly. He was not valued by his teacher and was driven to work in the fields for three years. He worked diligently without any complaints. After several years, he asked his teacher to study the scriptures. The teacher gave him a scroll of the Bian Yi Sutra (Sutra on Distinguishing Meaning), about five thousand words. Dao An took the sutra to the field and read it during his breaks. In the evening, he asked the teacher for other scriptures. The teacher said, 'You haven't finished reading yesterday's sutra, and you're already asking for others?' Dao An replied, 'I have already memorized it.' Although the teacher was surprised, he still didn't believe it. He gave him another scroll of the Cheng Ju Guang Ming Sutra (Sutra on the Accomplishment of Brightness), nearly ten thousand words. Dao An took it to the field as before. In the evening, he returned the sutra to the teacher. The teacher asked him to recite it, and he didn't miss a single word. The teacher was greatly amazed. The eulogy says: Dao An is a precious jade in the ancestral temple. Even when placed among plows and rakes, he is still diligent and does not complain. Nowadays, disciples leave as soon as they have a little talent and their manners decline. How much more so with labor in the fields? How much more so with prolonged labor in the fields? I sigh three times because of this. Accepting the Rod and Blaming Himself During the Jin Dynasty, Fa Yu served Dao An as his teacher. Later, he resided at Changsha Temple in Jiangling, lecturing on various sutras. He had more than four hundred disciples. At that time, a monk drank alcohol, and Fa Yu wanted to punish him, but he did not do it personally. Dao An heard about this from afar and sent Fa Yu a bamboo tube containing a thorny rod, sealed. Fa Yu opened the seal and saw the rod, and said, 'This is'

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由飲酒僧耳。我訓領不勤。遠貽憂賜。遂鳴椎集眾。以筒置前。燒香致敬。伏地命維那行杖三下。垂淚自責。境內道俗無不嘆息。因之勵業者甚眾。

贊曰。噫。使今人發安老之緘。其不碎筒折杖而誶語者寡矣。聖師賢弟子。千載而下。吾猶為二公多之。

為師禮懺

晉法曠。下邳人。早失二親。事繼母以孝聞。后出家。師沙門曇印。印嘗疾病危篤。曠乃七日七夜祈誠禮懺。至第七日忽見五色光明照印房戶。印如覺有人以手振之。所苦遂愈。

立雪過膝

(北)魏神光。學解冠世。達磨大師自西域至。往師之。磨未嘗與語。一夕大雪。光立庭砌。及曉。雪過其膝。磨顧曰。久立雪中。欲求何事。光泣曰。惟愿和尚開甘露門。廣度群品。磨曰。諸佛無上妙道。曠劫精勤。難行能行。難忍能忍。尚不能至。汝今以輕心淺心欲冀真乘。徒勞勤苦。光聞誨勵以刃斷臂置於磨前。磨曰。諸佛求道。為法忘形。汝今斷臂。求亦可在。光曰。我心未安。乞師安心。磨曰。將心來。與汝安。光曰覓心了不可得。磨曰與汝安心竟。遂傳法。為二祖。

贊曰。二祖得法良由精誠已極。機緣已熟。乃爾鍼芥相投。非取必斷臂也。癡人效顰。將致力刀砧矣。噫。傳法而必斷臂。則諸祖無完膚。成佛而必燃

【現代漢語翻譯】 現代漢語譯本： 有個叫飲酒僧的人犯了過錯。我訓導統領不力，以致把憂愁遺留給施主，於是敲椎集結大眾，把竹筒放在前面，燒香致敬，伏在地上命令維那執行杖罰三次，流著眼淚責備自己。境內僧人和俗家弟子無不嘆息，因此努力修行的人很多。 讚語說：唉！即使是現在的人打開安於現狀的緘默，恐怕也很少有人不摔碎竹筒、折斷木杖而惡語相向吧。聖明的老師和賢能的弟子，即使過了一千年，我仍然認為這兩位是值得稱讚的。 為師禮懺 晉朝的法曠，是下邳人。早年失去了父母，侍奉繼母以孝順聞名。後來出家，拜沙門曇印為師。曇印曾經身患重病，生命垂危，法曠就七天七夜虔誠地祈禱禮拜懺悔。到了第七天，忽然看見五色光明照亮了曇印的房間。曇印感覺好像有人用手搖動他，所患的疾病就痊癒了。 立雪過膝 （北）魏朝的神光，學識見解冠絕於世。達磨大師從西域來到（中原），神光前去拜他為師。達磨大師不曾與他說話。一天晚上，下著大雪，神光站在庭院的臺階上，到天亮時，積雪已經沒過了他的膝蓋。達磨大師回頭問道：『你長時間站在雪中，想要尋求什麼？』神光哭著說：『只希望和尚您開啟甘露之門，廣度眾生。』達磨大師說：『諸佛無上的微妙之道，需要經過漫長的時間精進勤奮，難做到的能夠做到，難忍受的能夠忍受，尚且不能達到。你現在以輕慢的心、淺薄的心想要希求真正的佛法，只是白費力氣。』神光聽了教誨和勉勵，用刀砍斷了自己的手臂，放在達磨大師面前。達磨大師說：『諸佛爲了求道，爲了佛法忘記自身形體。你現在斷臂，求法也可以。』神光說：『我的心 এখনো不安寧，乞求大師為我安心。』達磨大師說：『把心拿來，我為你安。』神光說：『尋找心，最終卻找不到。』達磨大師說：『我已經為你安心了。』於是傳授佛法，神光成為二祖。 讚語說：二祖得到佛法，實在是由於精誠已經到了極點，機緣已經成熟，才能像針和芥子那樣互相投合。不是一定要砍斷手臂。愚蠢的人模仿，將要致力於刀和砧板了。唉！如果傳授佛法一定要砍斷手臂，那麼各位祖師就沒有完整的面板了；如果成佛一定要燃燒...

【English Translation】 English version: There was a monk named 'Drinking Monk' who committed a fault. My instruction and leadership were not diligent, resulting in leaving sorrow to the benefactors. Therefore, I struck the mallet to gather the assembly, placed a bamboo tube in front, burned incense to pay respect, prostrated on the ground, and ordered the Karmadana (維那) to administer three strokes of the staff, blaming myself with tears. All the monks and lay disciples within the territory sighed, and as a result, many people worked hard in their practice. The eulogy says: Alas! Even if people today were to break the seal of complacency, few would refrain from smashing the tube, breaking the staff, and speaking abusively. The wise teacher and virtuous disciple, even after a thousand years, I still praise these two. Repentance Ceremony for the Teacher Fa Kuang (法曠) of the Jin Dynasty (晉朝) was a native of Xiapi (下邳). He lost his parents early and was known for his filial piety towards his stepmother. Later, he became a monk and studied under the Shramana Tan Yin (曇印). Tan Yin once suffered from a serious illness and was on the verge of death. Fa Kuang then sincerely prayed and performed repentance ceremonies for seven days and seven nights. On the seventh day, he suddenly saw five-colored light illuminating Tan Yin's room. Tan Yin felt as if someone was shaking him with their hand, and the illness was cured. Standing in Snow Over the Knees Shenguang (神光) of the (Northern) Wei Dynasty (北魏) was unparalleled in his knowledge and understanding of the world. When Bodhidharma (達磨大師) arrived from the Western Regions (西域), Shenguang went to study with him. Bodhidharma never spoke to him. One night, it snowed heavily. Shenguang stood on the steps of the courtyard, and by dawn, the snow had covered his knees. Bodhidharma turned around and asked, 'Standing in the snow for so long, what do you seek?' Shenguang wept and said, 'I only wish that you, Venerable One, would open the gate of nectar and widely liberate sentient beings.' Bodhidharma said, 'The unsurpassed and wonderful path of all Buddhas requires diligent effort over countless eons. It is difficult to do what is difficult to do, and difficult to endure what is difficult to endure, yet even then, one may not reach it. Now, with a frivolous mind and a shallow mind, you wish to aspire to the true vehicle, but it is only a waste of effort.' Shenguang, hearing the teachings and encouragement, cut off his arm with a knife and placed it before Bodhidharma. Bodhidharma said, 'The Buddhas seek the path, forgetting their physical form for the sake of the Dharma. Now that you have cut off your arm, seeking the Dharma is also possible.' Shenguang said, 'My mind is still not at peace, I beg the master to pacify my mind.' Bodhidharma said, 'Bring your mind here, and I will pacify it for you.' Shenguang said, 'Searching for the mind, I ultimately cannot find it.' Bodhidharma said, 'I have already pacified your mind.' Then he transmitted the Dharma, and Shenguang became the Second Patriarch. The eulogy says: The Second Patriarch obtained the Dharma because his sincerity had reached its extreme, and the conditions were ripe, so that they could be as perfectly matched as a needle and mustard seed. It is not necessarily about cutting off an arm. Foolish people imitate, and will devote themselves to the knife and chopping block. Alas! If transmitting the Dharma requires cutting off an arm, then all the patriarchs would have no complete skin; if becoming a Buddha requires burning...

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身。則列聖無噍類。斷煩惱臂。燃無明身。愿禪者勉之。

離師悔責

唐清江。幼悟幻泡。禮曇一律師為親教師。諷誦經法。觸目而通。識者曰此緇門千里駒也。嘗與師稍忤。舍而遊方。遍歷法筵。自責曰。天下行半。如我本師者鮮矣。乃還師所。當僧集時。負荊唱言。某甲再投和尚。惟愿攝受。時一公詬罵。江雨淚懺謝曰。前念無知。後心有悟。望和尚大慈。施與歡喜。求哀再四。一公憫之。遂為師資如初。一公沒。謁忠國師。密傳心要焉。

贊曰。舍聖賢而知非。當詬罵而不退。可謂明且誠矣。終傳心印。不有由乎。彼淺信之流。小嫌則長往不返。微呵則㗸恨不忘。空遇明師。竟有何益。如逢帝主。不獲一官。惜哉。

迎居正寢

唐石霜慶諸禪師。得法于道吾。后隱瀏陽。洞山有瀏陽古佛之語。學者多依之。道吾將化。棄其眾從諸。諸迎居正寢。行必掖。坐必侍。備極敬養之禮。

歷年執侍

唐招賢通禪師。少為六宮大使。因詣鳥窠求出家。窠不納。堅求。乃為剃落。執侍左右勤劬不替。經一十六年不蒙開示。欲辭去。窠問何之。曰諸方學佛法去。窠云佛法此間亦有少許。遂拈起布毛。忽大悟。號布毛侍者云。

贊曰。人見侍者于布毛下悟去。不知一十六年織

【現代漢語翻譯】 身。那麼眾多的聖人就沒有留下任何後代了。斬斷煩惱之臂，燃盡無明的身軀。希望各位禪者努力啊。

離師悔責

唐朝的清江禪師，年幼時就領悟到世事如幻影泡沫。拜曇一律師為親教師，誦讀經法，觸目即通。有見識的人說，這是佛門中的千里駒啊。曾經因為與老師稍有不合，就離開了去四處遊歷。走遍各地寺廟后，他自責說：『我走遍天下，像我老師這樣的人太少了。』於是回到老師那裡。在僧眾聚集的時候，揹著荊條，唱言道：『某甲再次投靠和尚，只希望您能接納我。』當時曇一禪師斥責謾罵他，清江禪師流著淚懺悔謝罪說：『之前的念頭是無知的，後來的心是覺悟的。希望和尚您大慈大悲，施與我歡喜。』他再三哀求，曇一禪師憐憫他，於是師徒關係恢復如初。曇一禪師圓寂后，清江禪師拜見忠國師，秘密地傳授了心要。

贊曰：捨棄聖賢卻知道自己錯了，面對斥責謾罵也不退縮，可以說是既明智又真誠了。最終能傳承心印，不是沒有原因的。那些淺薄輕信的人，稍有嫌隙就一去不回，稍微呵斥就懷恨在心，白白遇到了明師，最終有什麼益處呢？就像遇到了帝王，卻沒有獲得一官半職，可惜啊。

迎居正寢

唐朝的石霜慶諸禪師，從道吾禪師那裡得法。後來隱居在瀏陽。洞山禪師有『瀏陽古佛』的說法。學人大多依附他。道吾禪師將要圓寂時，拋棄了他的眾多弟子，跟隨慶諸禪師。慶諸禪師迎接道吾禪師居住在正房，行走時必定攙扶，坐下時必定侍奉，極盡恭敬供養的禮節。

歷年執侍

唐朝的招賢通禪師，年輕時是六宮大使。因為去拜訪鳥窠禪師請求出家，鳥窠禪師不接納。招賢通禪師堅決請求，鳥窠禪師才為他剃度。招賢通禪師在鳥窠禪師左右侍奉，勤勞不懈。經過十六年，沒有得到鳥窠禪師的開示。想要辭別離去。鳥窠禪師問他要去哪裡。招賢通禪師說：『去各處學習佛法。』鳥窠禪師說：『佛法我這裡也有一些。』於是拿起一塊布毛，招賢通禪師忽然大悟。號稱布毛侍者。

贊曰：人們只看到侍者在布毛下開悟，卻不知道他十六年的織

【English Translation】 Body. Then the numerous sages would have no descendants left. Sever the arm of affliction, burn the body of ignorance. May all Chan practitioners strive for this.

Repentance for Leaving the Teacher

During the Tang Dynasty (618-907), Chan Master Qingjiang, in his youth, realized the illusory nature of the world. He took Lawyer Tanyi as his personal teacher, reciting scriptures and understanding them at a glance. Those with insight said, 'This is a promising talent in Buddhism.' Once, he had a slight disagreement with his teacher and left to travel around. After visiting various monasteries, he reproached himself, saying, 'I have traveled all over the world, and there are few like my teacher.' So he returned to his teacher. When the monks gathered, he carried thorns on his back and proclaimed, 'I, so-and-so, return to the monk, hoping that you will accept me.' At that time, Tanyi scolded and berated him, and Qingjiang repented and apologized with tears, saying, 'My previous thoughts were ignorant, but my later heart is enlightened. I hope that you, the venerable monk, will be compassionate and grant me joy.' He pleaded repeatedly, and Tanyi took pity on him, so the teacher-student relationship was restored as before. After Tanyi passed away, Qingjiang visited National Teacher Zhong and secretly received the essence of the mind.

Praise: To abandon the sages and then realize one's mistake, to not retreat in the face of scolding and abuse, can be said to be both wise and sincere. Ultimately, he was able to inherit the mind seal, and there is a reason for this. Those who are shallow in faith, a slight disagreement and they never return, a slight scolding and they hold a grudge, encountering a wise teacher in vain, what benefit is there in the end? It's like meeting an emperor but not obtaining an official position, a pity.

Welcoming to Reside in the Main Quarters

During the Tang Dynasty (618-907), Chan Master Shishuang Qingzhu obtained the Dharma from Chan Master Daowu. Later, he lived in seclusion in Liuyang. Chan Master Dongshan had the saying 'Ancient Buddha of Liuyang.' Scholars mostly relied on him. When Chan Master Daowu was about to pass away, he abandoned his many disciples and followed Qingzhu. Qingzhu welcomed Daowu to reside in the main quarters, always supporting him when he walked and attending to him when he sat, showing the utmost respect and care.

Serving for Many Years

During the Tang Dynasty (618-907), Chan Master Zhaoxian Tong was a high-ranking eunuch in the palace in his youth. Because he visited Chan Master Niaoke to request ordination, Niaoke did not accept him. Tong insisted, so Niaoke shaved his head. Tong served Niaoke diligently and tirelessly. After sixteen years, he did not receive any instruction from Niaoke. He wanted to leave. Niaoke asked him where he was going. Tong said, 'I am going to various places to study the Buddha Dharma.' Niaoke said, 'There is also some Buddha Dharma here.' Then he picked up a piece of cloth fluff, and Tong suddenly had a great enlightenment. He was known as the Cloth Fluff Attendant.

Praise: People only see the attendant's enlightenment under the cloth fluff, but they do not know that he wove for sixteen years.

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纴之力也。匪多載辛勤。焉有今日事。遇明師者。幸毋以躁心乘之。

謹守遺命

(趙)宋懷志。金華人。幼業講。因一禪者激發。棄講參方。晚至洞山。得法于真凈文禪師。久之辭去。真凈囑曰。子禪雖逸格。惜緣不勝耳。志拜受命。至袁州。州人請住持揚岐。掣肘而去。游湘上。潭牧請住上封北禪。皆不受庵。于衡岳二十餘年。有偈曰。萬機休罷付癡憨。軌跡時容野鹿參。不脫麻衣拳作枕。幾生夢在綠蘿庵。晚投龍安。處之最樂堂。遂終老焉。

贊曰。顯達人之所欲。遵遺命而力拒諸請。可不謂難乎。今人嗜名利。棄禮義。不請而往者紛如矣。尚何憶乎師命。

遵訓終隱

(趙)宋清素。得法于慈明。在處隱眾中。兜率悅公時在眾。因夜話。詢知為慈明侍者。大驚。明日具威儀參扣。往復開發。遂得大悟。仍戒悅曰。吾以福薄。先師授記。不許為人。憐子之誠。忘先師之戒。子以後切勿嗣吾也。終身陸沉。人無知者。

兵難不離

元印簡。山西寧遠人。八歲禮中觀沼公為師。十八元兵下寧遠。四眾逃難。簡侍中觀如故。觀曰。吾迫桑榆。汝方富有春秋。何當玉石俱焚。宜自逃遁。簡泣曰。因果無差。死生有命。安可離師茍免乎。明日城降。元帥史公天澤問曰。汝何人

【現代漢語翻譯】 現代漢語譯本： 紡織的力量啊。不經過長久的辛勤勞作，哪裡會有今天的事情呢。遇到賢明的老師，希望不要用急躁的心態對待他。 謹遵遺命 (趙)宋懷志（宋朝）禪師，金華人。年輕時學習講經，因為一位禪者的啓發，放棄講經而四處參訪。晚年到達洞山，在真凈文禪師處得法。很久之後向真凈禪師告辭，真凈禪師囑咐他說：『你的禪雖然超脫不凡，可惜緣分不夠深厚啊。』懷志禪師拜受命令。到達袁州，袁州人請他主持揚岐寺，他推辭離開了。遊歷湘江一帶，潭州的地方長官請他主持上封北禪寺，他都不接受。在衡岳隱居二十多年。有一首偈語說：『萬事都放下變得癡傻，行蹤有時容許野鹿來拜訪。不脫麻布衣衫用拳頭當枕頭，幾生都在綠蘿庵中做夢。』晚年投靠龍安寺，在最樂堂安住，最終在那裡去世。 讚語說：顯赫通達是人們所追求的，（懷志禪師）遵從老師的遺命而極力拒絕各種邀請，這難道不難嗎？現在的人貪圖名利，拋棄禮義，不請自來的人很多啊。哪裡還記得老師的命令呢？ 遵從教誨最終隱居 (趙)宋清素（宋朝）禪師，在慈明禪師處得法，到處都隱藏在僧眾之中。兜率悅公當時也在僧眾中，因為晚上談話，（悅公）詢問得知（清素禪師）是慈明禪師的侍者，非常驚訝。第二天準備好威儀去參拜請教，經過反覆的啓發，於是大徹大悟。仍然告誡悅公說：『我因為福報淺薄，先師（慈明禪師）曾授記，不允許我為人師。憐憫你的誠心，我忘記了先師的告誡。你以後千萬不要繼承我的衣缽啊。』（清素禪師）終身默默無聞，沒有人知道他。 兵亂不離開 元印簡（元朝）禪師，山西寧遠人。八歲時拜中觀沼公為師。十八歲時元朝軍隊攻下寧遠，寺廟裡的僧人和居士四處逃難，印簡禪師像往常一樣侍奉中觀禪師。中觀禪師說：『我已年老體衰，你正值青春年華，怎麼能像玉石一樣一同焚燬呢？你應該自己逃走。』印簡禪師哭著說：『因果不會有差錯，生死自有天命，怎麼可以離開老師茍且偷生呢？』第二天城池被攻陷，元朝元帥史公天澤問道：『你是什麼人？』 English version: The power of weaving! Without prolonged hard work, how could there be today's achievements? When encountering a wise teacher, it is hoped that one will not treat him with an impatient mind. Respectfully Obeying the Last Instructions Chan Master Huaizhi of (Zhao) Song (Song Dynasty, 960-1279) was a native of Jinhua. In his youth, he studied lecturing. Inspired by a Chan monk, he abandoned lecturing and traveled to various places to seek enlightenment. In his later years, he arrived at Dongshan and obtained the Dharma from Chan Master Zhenjing Wen. After a long time, he bid farewell to Chan Master Zhenjing, who instructed him, 'Your Chan is extraordinary, but unfortunately, your affinity is not strong enough.' Chan Master Huaizhi respectfully accepted the order. Upon arriving in Yuanzhou, the people of Yuanzhou invited him to preside over Yangqi Temple, but he declined and left. He traveled around the Xiang River area, and the local official of Tanzhou invited him to preside over Shangfeng North Chan Temple, but he refused both times. He lived in seclusion in Hengyue for more than twenty years. He had a verse that said, 'All affairs are put down and I become foolish, my tracks sometimes allow wild deer to visit. Not taking off my hemp clothes, I use my fist as a pillow, for several lifetimes I dream in the Green Vine Hermitage.' In his later years, he took refuge in Long'an Temple and settled in Zuile Hall, where he eventually passed away. The eulogy says: Prominence and success are what people desire. (Chan Master Huaizhi) obeyed his teacher's last instructions and strongly rejected all invitations. Isn't this difficult? Nowadays, people are greedy for fame and fortune, abandoning propriety and righteousness. Those who come uninvited are numerous. How can they still remember their teacher's instructions? Obeying Instructions and Ultimately Living in Seclusion Chan Master Qingsu of (Zhao) Song (Song Dynasty, 960-1279) obtained the Dharma from Chan Master Ciming. He hid among the monks everywhere he went. At that time, Yuegong of Doushuai was also among the monks. During a night conversation, (Yuegong) inquired and learned that (Chan Master Qingsu) was Chan Master Ciming's attendant, and he was very surprised. The next day, he prepared his ceremonial attire and went to pay respects and seek instruction. After repeated enlightenment, he attained great enlightenment. (Chan Master Ciming) still admonished Yuegong, saying, 'Because my blessings are shallow, my late teacher (Chan Master Ciming) gave me a prophecy, forbidding me to become a teacher. Pitying your sincerity, I have forgotten my late teacher's admonition. You must never inherit my Dharma lineage in the future.' (Chan Master Qingsu) remained unknown throughout his life, and no one knew about him. Not Leaving During the Calamity of War Chan Master Yinjian of Yuan (Yuan Dynasty, 1271-1368) was a native of Ningyuan, Shanxi. At the age of eight, he took Zhongguan Zhao Gong as his teacher. At the age of eighteen, the Yuan army captured Ningyuan. The monks and laypeople in the temple fled in all directions, but Chan Master Yinjian served Chan Master Zhongguan as usual. Chan Master Zhongguan said, 'I am approaching my twilight years, while you are still in your prime. How can we be burned together like jade and stone? You should flee on your own.' Chan Master Yinjian wept and said, 'Cause and effect are never wrong, and life and death are destined. How can I leave my teacher and seek temporary relief?' The next day, the city fell, and the Yuan Marshal Shi Gong Tianze asked, 'Who are you?'

【English Translation】 The power of weaving! Without prolonged hard work, how could there be today's achievements? When encountering a wise teacher, it is hoped that one will not treat him with an impatient mind. Respectfully Obeying the Last Instructions Chan Master Huaizhi of (Zhao) Song (Song Dynasty, 960-1279) was a native of Jinhua. In his youth, he studied lecturing. Inspired by a Chan monk, he abandoned lecturing and traveled to various places to seek enlightenment. In his later years, he arrived at Dongshan and obtained the Dharma from Chan Master Zhenjing Wen. After a long time, he bid farewell to Chan Master Zhenjing, who instructed him, 'Your Chan is extraordinary, but unfortunately, your affinity is not strong enough.' Chan Master Huaizhi respectfully accepted the order. Upon arriving in Yuanzhou, the people of Yuanzhou invited him to preside over Yangqi Temple, but he declined and left. He traveled around the Xiang River area, and the local official of Tanzhou invited him to preside over Shangfeng North Chan Temple, but he refused both times. He lived in seclusion in Hengyue for more than twenty years. He had a verse that said, 'All affairs are put down and I become foolish, my tracks sometimes allow wild deer to visit. Not taking off my hemp clothes, I use my fist as a pillow, for several lifetimes I dream in the Green Vine Hermitage.' In his later years, he took refuge in Long'an Temple and settled in Zuile Hall, where he eventually passed away. The eulogy says: Prominence and success are what people desire. (Chan Master Huaizhi) obeyed his teacher's last instructions and strongly rejected all invitations. Isn't this difficult? Nowadays, people are greedy for fame and fortune, abandoning propriety and righteousness. Those who come uninvited are numerous. How can they still remember their teacher's instructions? Obeying Instructions and Ultimately Living in Seclusion Chan Master Qingsu of (Zhao) Song (Song Dynasty, 960-1279) obtained the Dharma from Chan Master Ciming. He hid among the monks everywhere he went. At that time, Yuegong of Doushuai was also among the monks. During a night conversation, (Yuegong) inquired and learned that (Chan Master Qingsu) was Chan Master Ciming's attendant, and he was very surprised. The next day, he prepared his ceremonial attire and went to pay respects and seek instruction. After repeated enlightenment, he attained great enlightenment. (Chan Master Ciming) still admonished Yuegong, saying, 'Because my blessings are shallow, my late teacher (Chan Master Ciming) gave me a prophecy, forbidding me to become a teacher. Pitying your sincerity, I have forgotten my late teacher's admonition. You must never inherit my Dharma lineage in the future.' (Chan Master Qingsu) remained unknown throughout his life, and no one knew about him. Not Leaving During the Calamity of War Chan Master Yinjian of Yuan (Yuan Dynasty, 1271-1368) was a native of Ningyuan, Shanxi. At the age of eight, he took Zhongguan Zhao Gong as his teacher. At the age of eighteen, the Yuan army captured Ningyuan. The monks and laypeople in the temple fled in all directions, but Chan Master Yinjian served Chan Master Zhongguan as usual. Chan Master Zhongguan said, 'I am approaching my twilight years, while you are still in your prime. How can we be burned together like jade and stone? You should flee on your own.' Chan Master Yinjian wept and said, 'Cause and effect are never wrong, and life and death are destined. How can I leave my teacher and seek temporary relief?' The next day, the city fell, and the Yuan Marshal Shi Gong Tianze asked, 'Who are you?'

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。對曰沙門。食肉否。對曰何肉。史曰人肉。對曰。虎豹尚不相食。況人乎。史喜而釋之。

○總論

古之為弟子者。師沒而信愈堅。今之為弟子者。師存而守已易。所以者何。良由最初出家實非欲依止真師。抉擇生死。蓋一時偶合而已。是以其心見利則易。逢惡友惑之則易。嗔其師之訓以正也則易。甚而下喬入幽如陳相。罷釋事道如靈素者有之矣。又甚而太陽平侍者之流。未必其無人矣。嗟乎悲哉。

△孝親之行第四

蘭盆勝會

佛世大目犍連。事母至孝。母死出家。精進行道。得六神通。見亡母生餓鬼中。持飯往餉。飯化猛火。目連痛哭。白佛。佛言。汝母罪重。非汝一人力所奈何。必假十方眾僧威神之力。當於七月十五日。佛歡喜日。僧自恣日。為母設盂蘭盆齋。供佛及僧。始克濟拔。目連如教設齋。其母即以是日脫餓鬼苦。轉更資薦。遂生天上。由此蘭盆勝會流通萬世焉。

贊曰。生養死葬。小孝也。生俾底豫。死俾流芳。大孝也。生導其正信。死薦其靈神。大孝之大孝也。目犍連以之。

母必親供

(北)齊道紀。習成實。造金藏論七卷。于鄴城東郊講演。往則荷擔其母及經像等。語人曰。母必親供者。以福與登地菩薩等也。衣著食飲大小便利。躬自經

理不煩他人。有助之者輒拒之曰。吾母也。非爾母也。形骸之累。並吾身也。有身必苦。何以勞人。道俗聞者多感化焉。

居喪不食

梁法雲。陽羨人。七歲出家。為莊嚴寺寶亮弟子。雋朗英秀。于妙音寺開法華凈名二經。學者海湊。性誠孝。勞於色養。居母憂。毀瘠過禮。累日不食。旻法師謂曰。聖人制禮。賢者俯就。不肖者跂及。且毀不滅性。尚出儒宗。況佛有至言。欲報生恩。近則時奉顏儀。遠則啓發菩提。以導神識。宜速思遠理。使有成津。何可恣情同於細近。云乃割哀。微進饘粥。

贊曰。曾子之母死。水漿不入于口者七日。即云公之居喪。雖曾子何加焉。語曰釋氏棄其親。豈理也哉。

泣血哀毀

隋智聚。住蘇州虎丘東山寺。至德三年丁母憂。泣血悲哀。幾於毀滅。止東山精舍。善說不休。法輪常轉。

荷擔聽學

隋敬脫。汲郡人。少出家。以孝行清直聞。其聽學也。常施荷擔母置一頭。經籍楮筆置一頭。若當食時。坐母樹下。入村乞食。

鑿井報父

唐慧斌。兗州人。父朗在朝。年迫期頤。愛敬無由。乃于汶水之陰九逵之會。建義井一區。以報父恩。立碑銘之。有殷憂暮景。見子無期。百年幾日。對此長悲之句。

禮塔救母

唐

【現代漢語翻譯】 現代漢語譯本： 不因瑣事麻煩別人。有人幫助他，總是拒絕說：『這是我的母親，不是你的母親。』形體的拖累，只是我自身的事情。有了身體必然有痛苦，為什麼要勞煩別人呢？』僧人和俗人聽了，很多都被感動和教化。 梁朝法雲（502年-557年），是陽羨人。七歲出家，做莊嚴寺寶亮的弟子。他聰慧英俊，在妙音寺開講《法華經》、《凈名經》，學者像海潮一樣涌來。他天性真誠孝順，盡心奉養母親。母親去世后，他過度悲傷，身體極度虛弱，多日不進食。旻法師對他說：『聖人制定禮儀，賢人謙遜地遵守，不賢的人努力效仿。況且悲傷不至於傷害性命，這還是儒家的說法。更何況佛有至理名言，想要報答父母的恩情，近的可以時常侍奉父母的容顏，遠的可以啓發他們的菩提心，引導他們的神識。你應該儘快思考深遠的道理，使自己有所成就。怎麼可以放縱情感，像見識短淺的人一樣呢？』法雲於是克制悲痛，稍微吃一些稀粥。 贊曰：曾子的母親去世，七天不喝水不吃飯。那麼法雲公居喪，即使是曾子又能超過他什麼呢？俗話說佛教徒拋棄自己的親人，這難道是正確的嗎？ 隋朝智聚，住在蘇州虎丘東山寺。至德三年（585年）丁母憂，哭泣出血，悲痛欲絕，幾乎要毀滅自己。他住在東山精舍，善於說法，從不停止，法輪常轉。 隋朝敬脫，是汲郡人。從小出家，以孝行和清廉正直聞名。他聽學的時候，常常讓母親坐在他挑的擔子的一頭，經書筆墨放在另一頭。到了吃飯的時候，就把母親安置在樹下，自己進村乞討食物。 唐朝慧斌，是兗州人。他的父親朗在朝廷做官，年紀已經接近百歲。慧斌沒有機會表達自己的愛敬之情，於是在汶水的北面，九逵的交匯處，建造了一口義井，來報答父親的恩情。他還立了碑來銘記這件事，碑文中有『殷切擔憂晚年，見兒子沒有期限，百年光陰能有幾天，面對此景長久悲傷』的句子。 唐朝

【English Translation】 English version: He didn't bother others with trivial matters. If someone offered help, he would always refuse, saying, 'This is my mother, not yours.' The burden of the physical body is my own affair. Having a body inevitably brings suffering, why trouble others?' Monks and laypeople who heard this were often moved and edified. Fa Yun (502-557) of the Liang Dynasty, was a native of Yangxian. He became a monk at the age of seven, as a disciple of Bao Liang at Zhuangyan Temple. He was intelligent and handsome, and lectured on the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and the Vimalakirti Sutra (Vimalakīrti-nirdesa Sūtra) at Miaoyin Temple, attracting scholars like a tidal wave. He was sincere and filial by nature, and devoted himself to caring for his mother. After his mother passed away, he grieved excessively, becoming extremely weak, and did not eat for many days. Dharma Master Min said to him, 'Sages establish rituals, the virtuous humbly follow them, and the unworthy strive to emulate them. Moreover, grief should not destroy one's life, this is still a Confucian teaching. Furthermore, the Buddha has profound words, if you want to repay the kindness of your parents, you can serve their appearance closely, and enlighten their bodhi (enlightenment) mind distantly, guiding their consciousness. You should quickly contemplate profound principles, so that you can achieve something. How can you indulge your emotions, like those with shallow understanding?' Fa Yun then restrained his grief and ate some thin porridge. A eulogy says: When Zengzi's mother died, he did not drink water or eat food for seven days. Then what could Master Fayun add to Zengzi's mourning? The common saying is that Buddhists abandon their relatives, is this reasonable? Zhi Ju of the Sui Dynasty, lived in Dongshan Temple on Tiger Hill in Suzhou. In the third year of Zhide (585), he mourned his mother's death, weeping blood and grieving to the point of destroying himself. He lived in Dongshan Hermitage, was good at preaching, never stopped, and the dharma wheel turned constantly. Jing Tuo of the Sui Dynasty, was a native of Jiqun. He became a monk at a young age, and was known for his filial piety and integrity. When he listened to lectures, he often had his mother sit on one end of the carrying pole he carried, and scriptures and writing materials on the other end. When it was time to eat, he would place his mother under a tree and go into the village to beg for food. Hui Bin of the Tang Dynasty, was a native of Yanzhou. His father, Lang, was an official in the court, and was approaching one hundred years old. Hui Bin had no way to express his love and respect, so he built a well in the north of the Wen River, at the intersection of Jiu Kui, to repay his father's kindness. He also erected a stele to commemorate this event, with inscriptions such as 'Deeply worried about old age, seeing my son has no limit, how many days are there in a hundred years, facing this scene I grieve for a long time'. Tang Dynasty

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子鄰。范氏子。母王氏。不信三寶。鄰逃東都。依廣受寺慶修律師出家。忽思親歸寧。父失明。母已故三載矣。因詣岳廟敷坐具。誦法華。誓見岳帝求母生處。其夜岳帝召謂曰。汝母禁獄見受諸苦。鄰悲泣請免。帝曰。可往鄮山禮育王塔。庶可救也。鄰即詣塔哀泣禮拜。至於四萬。俄聞有呼鄰聲。望空中。見母謝曰。承汝之力。得生忉利天矣。倏然不見。

贊曰。目連感佛教以供僧。子鄰感神教以禮塔。至孝通神明。詎不信夫。

悟道報父

唐師備。姓謝氏。父以漁為業。墮水死。備因出家。欲報其父。芒鞋布衲食才接氣。與雪峰存禪師為友。峰以其苦行呼為頭陀。嘗攜囊出嶺。擬欲遍參。忽傷足流血。豁然而悟。遂不出嶺。依峰咨決心要。峰嘗稱曰。備頭陀再來人也。后忽夢父來謝云。荷子出家。了明心地。已得生天。故來報耳。

刲股出家

唐鑒宗。湖州長城人。姓錢氏。父晟有疾。宗割股肉饋之。紿曰他畜之肉。父病因愈。乃求出家。后謁鹽官悟空禪師。隨眾參請。頓徹心源。咸通中止天目東峰徑山。號徑山第二祖。

織蒲供母

唐睦州陳尊宿。諱道明。初遊方契旨于黃檗。住觀音院。常余百眾。后舍眾入開元寺房。作蒲屨施道路。貨屨養母。人號陳蒲鞋云。

【現代漢語翻譯】 現代漢語譯本 子鄰，范氏之子，母親姓王。王氏不相信佛法僧三寶（佛、法、僧）。子鄰逃到東都（今河南省洛陽市），依附廣受寺的慶修律師出家。忽然思念親人想要回家探望，得知父親已經失明，母親已去世三年了。因此前往岳廟，鋪設坐具，誦讀《法華經》，發誓要見到岳帝（岳飛，南宋抗金名將，被神化為神祇），請求得知母親的去處。當夜，岳帝召見子鄰，告訴他說：『你的母親被關在監獄裡，正在遭受各種苦難。』子鄰悲傷哭泣，請求岳帝赦免他的母親。岳帝說：『可以前往鄮山（今浙江省寧波市鄞州區）禮拜育王塔（阿育王塔，相傳內藏阿育王所建的佛舍利塔），或許可以救助她。』子鄰立即前往育王塔，哀傷哭泣地禮拜，拜了四萬次。忽然聽到有呼喚子鄰的聲音，抬頭望向空中，看見母親向他道謝說：『承蒙你的力量，我得以轉生到忉利天（佛教欲界六天之一）了。』說完，瞬間就不見了。

讚語說：目連（釋迦牟尼佛的十大弟子之一，以神通著稱）因感念佛的教誨而供養僧眾，子鄰因感念神的教誨而禮拜佛塔。極度的孝心能夠感動神明，難道不值得相信嗎？

悟道報父

唐朝（618年-907年）的師備，姓謝。他的父親以打漁為生，落水而死。師備因此出家，想要報答他的父親。他穿著芒鞋，身披粗布衲衣，食物僅能維持生命。與雪峰存禪師（唐末五代僧人）為友。雪峰禪師因為他苦行，稱他為頭陀（苦行僧）。曾經攜帶行囊出山，打算遍參各地。忽然腳受傷流血，因此豁然開悟。於是沒有再出山，依附雪峰禪師請教決斷心要。雪峰禪師曾經稱讚他說：『備頭陀是再來人啊。』後來忽然夢見父親前來道謝說：『承蒙你出家，了悟明白心地，我已經得以轉生到天界，所以特來報信。』

刲股出家

唐朝（618年-907年）的鑒宗，是湖州長城（今浙江省湖州市長興縣）人，姓錢。他的父親錢晟生病，鑒宗割下自己的大腿肉給父親吃，謊稱是其他動物的肉。父親的病因此痊癒。於是他請求出家。後來拜見鹽官悟空禪師（唐代禪師），跟隨大眾參禪請教，頓時徹悟心源。咸通（唐懿宗李漼年號，860年-874年）年間，他住在天目山東峰徑山（都在今浙江省杭州市臨安區），被稱為徑山第二祖。

織蒲供母

唐朝（618年-907年）睦州的陳尊宿，法名道明。起初遊歷四方，在黃檗希運禪師處領悟宗旨。住在觀音院，常有百餘人追隨。後來離開大眾，進入開元寺的房間，製作蒲草鞋施捨給道路上的人，靠賣草鞋來供養母親。人們稱他為陳蒲鞋。

【English Translation】 English version Zi Lin was the son of a Fan family, his mother's surname was Wang. Mother Wang did not believe in the Three Jewels (Buddha, Dharma, Sangha). Lin fled to Dongdu (present-day Luoyang, Henan Province), and became a monk under the tutelage of Lawyer Qingxiu at Guangshou Temple. He suddenly missed his parents and wanted to return home to visit. He learned that his father had gone blind and his mother had passed away three years ago. Therefore, he went to the Yue Temple, spread out his seat, and recited the Lotus Sutra, vowing to see Emperor Yue (Yue Fei, a famous general of the Southern Song Dynasty who resisted the Jin Dynasty, deified as a deity) and ask about his mother's whereabouts. That night, Emperor Yue summoned Zi Lin and told him: 'Your mother is imprisoned and suffering all kinds of hardships.' Zi Lin wept sadly and begged for his mother's release. Emperor Yue said: 'You can go to Mount Mao (present-day Yinzhou District, Ningbo City, Zhejiang Province) to worship the King Ashoka Pagoda (legend has it that it contains the Buddha's relics built by King Ashoka), perhaps you can save her.' Lin immediately went to the pagoda of King Ashoka, weeping sadly and worshiping, reaching 40,000 times. Suddenly, he heard a voice calling Lin. Looking into the air, he saw his mother thanking him and saying: 'Thanks to your power, I have been reborn in the Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism).' After speaking, she disappeared in an instant.

The eulogy says: Maudgalyayana (one of the ten major disciples of Sakyamuni Buddha, known for his supernatural powers) offered alms to monks out of gratitude for the Buddha's teachings, and Zi Lin worshiped the pagoda out of gratitude for the teachings of the gods. Extreme filial piety can move the gods, is it not worth believing?

Enlightenment to Repay Father

During the Tang Dynasty (618-907 AD), Shi Bei, whose surname was Xie. His father made a living by fishing and drowned. Bei therefore became a monk, wanting to repay his father. He wore straw sandals, a coarse cloth robe, and his food was barely enough to sustain his life. He was friends with Zen Master Xuefeng Cun (a monk in the late Tang and Five Dynasties). Zen Master Xuefeng called him a 'dhuta' (ascetic monk) because of his ascetic practices. He once carried a bag out of the mountains, intending to visit various places. Suddenly, his foot was injured and bleeding, and he suddenly became enlightened. Therefore, he did not leave the mountains again, and relied on Zen Master Xuefeng to ask for advice on resolving the essentials of the mind. Zen Master Xuefeng once praised him and said: 'Dhuta Bei is a reincarnated person.' Later, he suddenly dreamed that his father came to thank him and said: 'Thanks to your becoming a monk and understanding the mind, I have been reborn in heaven, so I came to inform you.'

Cutting Thigh Flesh to Become a Monk

During the Tang Dynasty (618-907 AD), Jianzong was from Changcheng, Huzhou (present-day Changxing County, Huzhou City, Zhejiang Province), with the surname Qian. His father, Qian Sheng, fell ill. Jianzong cut off his own thigh flesh to feed his father, falsely claiming it was the meat of other animals. His father's illness was thus cured. So he asked to become a monk. Later, he visited Zen Master Wukong of Yanguan (a Zen master of the Tang Dynasty), followed the crowd to participate in Zen practice and ask for advice, and suddenly realized the source of his mind. During the Xiantong period (reign of Emperor Yizong of Tang, 860-874 AD), he lived in Jing Mountain on the East Peak of Tianmu Mountain (both in present-day Lin'an District, Hangzhou City, Zhejiang Province), and was known as the Second Ancestor of Jing Mountain.

Weaving Cattail Shoes to Support Mother

During the Tang Dynasty (618-907 AD), Chan Master Chen of Muzhou, whose Dharma name was Daoming. At first, he traveled around and understood the purpose at Zen Master Huangbo Xiyun. He lived in Guanyin Temple, and there were often more than a hundred people following him. Later, he left the crowd and entered a room in Kaiyuan Temple, making cattail shoes to give to people on the road, and supporting his mother by selling cattail shoes. People called him Chen Cattail Shoes.

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誠感父骨

(五代)後周道丕。長安貴胄里人。唐宗室也。七歲出家。十九值駕幸洛京。長安焚蕩。乃負母入華山安止巖穴。時谷涌貴。丕自辟榖。惟乞食供母。母問食未。恐傷母意。必曰已齋。母曰。汝父霍山戰沒。骨暴霜露。能收取歸葬乎。遂往霍山拾聚白骨。晝夜誦經咒之曰。昔人精誠所感滴血認骨。愿群骨之中有動轉者。即吾父遺骸也。一心注想。目不輕舍。數日間有髑髏從骨聚躍出。搖曳良久。丕躄踴抱持赍歸見母。是夜母夢夫歸。明晨骨至。人以為孝感所致。后應制論道多居元席。朝野歸重。

贊曰。絕粒而餉母饑。誦經而獲父骨。可謂大孝兼乎存歿。而至行超于古今者矣。鳴呼異哉。

唸佛度母

(趙)宋宗𦣱。襄陽人。父早喪。母陳氏攜養于舅氏。少習儒業。年二十九禮長蘆秀禪師出家。參通玄理。迎母于方丈東室。勸母剪髮。甘旨之外勉進唸佛。后無疾而終。制勸孝文行於世。號慈覺禪師。

贊曰。𦣱公篤信凈土。不惟自利而兼利其母。使果得往生。賢于度母生天者多矣。沙門欲報其親。不可不知此。

○總論

世人病釋氏無父。而釋氏之孝其親反過於世人。傳記所載蓋歷有明徴矣。今猶有嫉僧如蛇蝎者。則僧之罪也。即可痛恨其罪有三。安享十

【現代漢語翻譯】 現代漢語譯本

誠感父骨

（五代 後周（951年-960年））道丕，長安貴胄里人，是唐朝宗室的後代。七歲出家，十九歲時正逢皇帝駕臨洛陽，長安遭到焚燬，於是揹著母親進入華山，在巖穴中安身。當時糧食昂貴，道丕自己斷絕穀物，只靠乞討來供養母親。母親問他是否吃過飯，他害怕傷母親的心，總是說已經吃過了。母親說：『你父親在霍山戰死，屍骨暴露在霜露之下，你能去收斂回來安葬嗎？』於是前往霍山拾取收集白骨，日夜誦經持咒，說道：『過去有人以精誠之心感動上天，滴血認骨。希望這些骨頭之中有能動彈的，那就是我父親的遺骸。』他一心專注，眼睛不敢輕易離開。幾天後，有一個頭骨從骨堆中跳出，搖晃了很久。道丕悲痛地跳起來，抱著頭骨帶回去見母親。當晚，母親夢見丈夫回來了。第二天早晨，骨頭也帶回來了。人們都認為是孝心感動了上天所致。後來道丕應朝廷要求論道，多次位居首位，朝廷內外都很敬重他。

贊曰：斷絕糧食來供養飢餓的母親，誦經來獲得父親的遺骨，可以說是大孝兼顧了生者和死者，而且高尚的品行超越了古今。 鳴呼，真是奇異啊！

唸佛度母

（趙）宋朝宗𦣱，襄陽人。父親早逝，母親陳氏帶著他寄養在舅舅家。從小學習儒家經典，二十九歲時拜長蘆秀禪師出家，參悟通達玄妙的道理。他將母親接到方丈東邊的房間，勸母親剃髮，在供養美味食物之外，還勉勵母親唸佛。後來母親沒有疾病就去世了。宗𦣱撰寫勸孝的文章流傳於世，被稱為慈覺禪師。

贊曰：𦣱公篤信凈土法門，不只是自己修行得利，還兼顧利益他的母親，使母親最終得以往生西方極樂世界，比那些度母親昇天的人賢能多了。出家人想要報答父母的恩情，不能不知道這個道理。

總論

世人詬病佛教徒沒有父親，但是佛教徒的孝順父母反而超過了世人。史書傳記所記載的，都有明確的證據。現在還有人憎恨僧人如同蛇蝎，這就是僧人的罪過了。 實在令人痛恨僧人的罪過有三，安享十方供養，

【English Translation】 English version

Sincere 感 (Gǎn, feeling/gratitude) for Father's Bones

During the Later Zhou (951-960) of the Five Dynasties period, Dao Pi, a resident of the noble district of Chang'an, was a descendant of the Tang Dynasty's imperial family. He became a monk at the age of seven. At nineteen, when the emperor visited Luoyang, Chang'an was burned and devastated. He carried his mother on his back to Mount Hua, settling in a cave. At that time, grain was expensive. Dao Pi abstained from grains himself, only begging for food to support his mother. When his mother asked if he had eaten, fearing to hurt her feelings, he always said he had. His mother said, 'Your father died in battle at Mount Huo, his bones exposed to frost and dew. Can you collect them and bury them?' So he went to Mount Huo to gather white bones, chanting scriptures and mantras day and night, saying, 'In the past, people with sincere hearts could 感 (gǎn, feel/move) the heavens, using blood to recognize bones. I hope that among these bones, if there are any that move, they are my father's remains.' He focused his mind intently, not daring to take his eyes off them. After several days, a skull jumped out from the pile of bones, swaying for a long time. Dao Pi leaped up in sorrow, embracing the skull and bringing it back to see his mother. That night, his mother dreamed that her husband had returned. The next morning, the bones arrived. People believed it was due to his filial piety 感 (gǎn, feeling/gratitude) moving the heavens. Later, when Dao Pi was summoned to the court to discuss the Dao (道, the Way), he often held the primary seat, and was highly respected by the court and the public.

A eulogy says: He abstained from grains to feed his hungry mother, and chanted scriptures to obtain his father's bones. It can be said that his great filial piety encompassed both the living and the dead, and his noble conduct surpassed that of ancient and modern times. Alas, how extraordinary!

Reciting Buddha's Name to Deliver Mother

During the (Zhao) Song Dynasty, Zong 𦣱 (name), a native of Xiangyang. His father died early, and his mother, Chen, raised him at his uncle's house. He studied Confucian classics from a young age. At the age of twenty-nine, he became a monk under Chan Master Xiu of Changlu, comprehending profound principles. He welcomed his mother to the eastern room of the abbot's quarters, encouraging her to shave her head. In addition to providing delicious food, he also encouraged her to recite the Buddha's name. Later, his mother passed away without illness. Zong 𦣱 wrote essays on filial piety to encourage others, and was known as Chan Master Cijue (慈覺, Compassionate Awareness).

A eulogy says: 公 (Gōng, honorific title) 𦣱 (name) firmly believed in the Pure Land 法門 (fǎmén, Dharma gate). He not only benefited himself but also benefited his mother, enabling her to be reborn in the Western Pure Land of Ultimate Bliss. He was more virtuous than those who helped their mothers ascend to heaven. Monks who wish to repay their parents' kindness should not be ignorant of this principle.

General Discussion

People criticize Buddhists for not having fathers, but the filial piety of Buddhists towards their parents surpasses that of ordinary people. The historical records provide clear evidence of this. There are still people who hate monks like snakes and scorpions, which is the fault of the monks. It is truly regrettable that monks have three faults: enjoying the offerings of the ten

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方之供而不念其親者。一也。高坐舟車而俾其親牽挽如工仆者。二也。割愛出家而別禮他男女以為父母者。三也。愿諸世人。毋以此三不才僧而病一切。

△忠君之行第五

開陳報應

吳僧會。吳主皓召而問曰。佛言善惡報應。可得聞乎。對曰。明主以孝慈治天下。則赤烏翔壽星見。以仁慈育萬民。則醴泉冽嘉禾茁。善既有應。惡亦如之。故為惡于隱。鬼得而誅之。為惡于顯。人得而誅之。易稱積善餘慶。詩美求福不回。雖周孔之格言。即佛教之明訓。皓曰。周孔既明。何用佛教。對曰。周孔不欲深言。故略示其概。佛教不止淺言。故備陳其詳。聖人惟恐善之不多。陛下以為嫌。何也。皓深然之。

勸善弭災

晉法曠。簡文皇帝詔問起居並咨以妖星。請曠為力。曠答詔曰。景公修德。妖星移次。愿陛下勤修德政。以塞天譴。貧道必當盡誠。乃與弟子齋懺。俄而星滅。

規諫殺戮

晉佛圖澄。以石勒好殺。乃詣勒。勒問佛道有何靈驗。澄知勒不達深理。宜先動以道術。乃取缽盛水燒香咒之。須臾生青蓮花。勒信服。澄因諫曰。夫王者德化洽于宇內。則四靈表瑞。政敝道消。則彗孛見於上。恒象著見。休咎隨行。斯古今之常徴。天人之明誡也。勒甚悅焉。應被誅戮蒙救濟者甚

【現代漢語翻譯】 現代漢語譯本 不供養父母卻去供養僧人，這是不孝之一。 自己高坐于船或車上，卻讓父母像奴僕一樣牽拉，這是不孝之二。 捨棄對父母的愛而出家，卻以對待父母的禮節去對待其他男女，這是不孝之三。 希望世人不要因為這三種不合格的僧人而否定所有僧人。

△忠君之行 第五

開陳報應

吳國的僧人康僧會，吳主孫皓（264-280）召見他並問道：『佛說善惡有報應，可以講給我聽聽嗎？』康僧會回答說：『英明的君主以孝道和慈愛治理天下，那麼鳳凰就會飛來，象徵長壽的星辰就會出現；以仁愛和慈悲養育萬民，那麼甘甜的泉水就會涌出，優良的禾苗就會生長。善行既然有好的報應，惡行也會有相應的報應。所以在暗地裡作惡，鬼神會誅殺他；在明面上作惡，人們會誅殺他。《易經》說積累善行會有多餘的福慶，《詩經》讚美追求幸福沒有止境。』雖然這些是周公、孔子的格言，但也符合佛教的明確訓誡。』孫皓說：『周公、孔子已經說得很明白了，為什麼還要佛教呢？』康僧會回答說：『周公、孔子不想說得太深入，所以只是簡略地揭示了大概；佛教不只是淺顯地說說，所以詳細地陳述了其中的細節。聖人只怕善行做得不夠多，陛下卻認為（佛教的詳細陳述）是多餘的，這是為什麼呢？』孫皓深以為然。

勸善弭災

晉朝的法曠，簡文皇帝（371-372）下詔詢問他的起居，並向他請教關於妖星的事情，希望法曠能為此出力。法曠回答詔書說：『春秋時期齊景公（前547-前490）修養德行，妖星就轉移了位置。希望陛下勤勉地修養德政，以此來阻止上天的譴責。貧道一定會盡心盡力。』於是和弟子們一起齋戒懺悔，不久妖星就消失了。

規諫殺戮

晉朝的佛圖澄，因為石勒（284-333）喜好殺戮，於是去拜見石勒。石勒問他佛教有什麼靈驗。佛圖澄知道石勒不理解深刻的道理，應該先用道術來打動他，於是用缽盛水，燒香並唸咒。一會兒，缽中生出青蓮花。石勒信服了他。佛圖澄因此勸諫說：『君王的德化普及到天下，那麼麒麟、鳳凰、龜、龍四靈就會顯現瑞兆；政治敗壞，道義消失，那麼彗星、孛星就會出現在天上。天象的顯現，吉兇禍福也會隨之而來。這是自古至今的常理，也是上天對人們的明確告誡。』石勒非常高興。因此被救濟而免於被殺戮的人很多。

【English Translation】 English version To provide for monks while neglecting one's own parents is the first act of unfilial piety. To ride in a boat or carriage while having one's parents pull it like laborers is the second act of unfilial piety. To renounce love for one's parents to become a monk, and then treat other men and women as parents, is the third act of unfilial piety. I hope that people will not condemn all monks because of these three kinds of unqualified monks.

△ The Practice of Loyalty to the Ruler, Fifth

Explaining Retribution

The Wu monk Kang Senghui was summoned by the Wu ruler Sun Hao (264-280), who asked, 'The Buddha speaks of the retribution of good and evil. Can you tell me about it?' Kang Senghui replied, 'If an enlightened ruler governs the world with filial piety and compassion, then the phoenix will appear and the star of longevity will be seen. If he nurtures the people with benevolence and kindness, then sweet springs will flow and fine crops will grow. Since good deeds have good consequences, evil deeds will have corresponding consequences. Therefore, if one commits evil in secret, the ghosts and spirits will punish him; if one commits evil openly, people will punish him. The 'Book of Changes' says that accumulating good deeds will bring surplus blessings, and the 'Book of Odes' praises the endless pursuit of happiness.' Although these are the maxims of the Duke of Zhou and Confucius, they are in accordance with the clear teachings of Buddhism.' Sun Hao said, 'Zhou Gong and Confucius have already made it clear, so why do we need Buddhism?' Kang Senghui replied, 'Zhou Gong and Confucius did not want to speak in depth, so they only briefly revealed the general idea. Buddhism does not just speak superficially, so it elaborates on the details. Sages only fear that good deeds are not done enough, but Your Majesty thinks that (Buddhism's detailed explanations) are superfluous. Why is that?' Sun Hao deeply agreed.

Advising Goodness to Avert Disaster

During the Jin Dynasty, Fa Kuang was asked by Emperor Jianwen (371-372) about his well-being and consulted him about an ominous star, requesting Fa Kuang to exert his efforts. Fa Kuang replied in a memorial, 'During the Spring and Autumn period, Duke Jing of Qi (547-490 BC) cultivated virtue, and the ominous star shifted its position. I hope Your Majesty will diligently cultivate virtuous governance to prevent Heaven's condemnation. This poor monk will certainly do his best.' Thereupon, he and his disciples fasted and repented, and soon the star disappeared.

Admonishing Against Slaughter

During the Jin Dynasty, Fotucheng, because Shi Le (284-333) was fond of killing, went to see Shi Le. Shi Le asked him what spiritual powers Buddhism had. Fotucheng knew that Shi Le did not understand profound principles and should first be moved by magical arts, so he took a bowl, filled it with water, burned incense, and chanted incantations. After a while, a blue lotus flower grew in the bowl. Shi Le believed in him. Fotucheng therefore advised him, 'If a king's virtuous influence extends throughout the world, then the four auspicious creatures—the qilin, phoenix, turtle, and dragon—will appear as auspicious omens; if politics are corrupt and righteousness disappears, then comets and shooting stars will appear in the sky. The appearance of celestial phenomena is accompanied by good and bad fortune. This is a constant principle from ancient times to the present, and it is a clear warning from Heaven to the people.' Shi Le was very pleased. As a result, many people were saved from being killed.

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眾。

贊曰。嘗怪南北朝多高僧。賢聖出興。不于平世而於亂世者。何也。良以運厄時艱。民窮物苦。大悲救濟正在斯時耳。所謂藥因救病出金瓶者非耶。

巧論齋戒

(劉)宋求那䟦摩。罽賓國王族也。元嘉八年達建業。帝問曰。寡人慾持齋不殺。而身主國政不獲從志。奈何。對曰。帝王所修與匹夫異。匹夫身賤名劣。應須克己苦躬。帝王以四海為家。萬民為子。出一嘉言則士庶咸悅。布一善政則人神以和。刑不夭命。役不勞力。則風雨時。寒暑調。百穀茂。如此持齋。齋亦大矣。如此不殺。戒亦至矣。寧在撤半日之餐。全一禽之命。然後為弘濟耶。帝撫幾嘆曰。俗人迷於遠理。沙門泥於近教。如法師所言。真可謂開悟明達。通天人之際矣。來有司供給。舉國宗奉。

贊曰。帝王之不信佛法。非獨不信者之過。亦論佛法者未盡其妙也。如求那者。義正而語圓。辭善巧而不叛于道。真佛法世法融通不礙者矣。雖古良諫。議何以加。此彼世僧。局偏見而自謂持正。不知使人主不欲親近緇流者。正為此等輩也。神龍變化非蚯蚓所知。其是之謂歟。

較論供養

(蕭)齊法愿。潁川人。高帝事以師禮。武帝嗣興亦盡禮敬。文惠太子嘗往寺問訊。謂愿曰。葆吹清鐃以為供養。其福何如。

【現代漢語翻譯】 現代漢語譯本 眾。

贊曰：我常常奇怪南北朝時期出現這麼多高僧，賢聖之士的出現，為什麼不是在太平盛世，而是在動盪的亂世呢？原因就在於時運不濟，時局艱難，百姓困苦，物資匱乏，大慈大悲的救濟正是在這個時候啊！這正是所謂的良藥因救治疾病才從金瓶中取出啊。

巧論齋戒

(劉)宋朝的求那跋摩（Guṇabhadra，功德賢），是罽賓國（Kashmir）的王族。元嘉八年（431年）到達建業（今南京）。宋文帝問道：『我想持齋不殺生，但是身為主管國家政事，不能如願，怎麼辦？』求那跋摩回答說：『帝王所修行的和普通百姓不同。普通百姓身份低賤，名聲不好，應該克制自己，勞苦身體。帝王以天下為家，萬民為子，說出一句嘉言，那麼士人和百姓都會高興；頒佈一項善政，那麼人和神都會和諧。刑罰不濫殺無辜，徭役不勞民傷財，那麼就會風調雨順，寒暑適宜，五穀豐登。這樣持齋，齋戒就太大了。這樣不殺生，戒律就最圓滿了。難道一定要減少半天的飲食，保全一隻鳥的性命，然後才算是弘揚救濟嗎？』宋文帝拍著桌子讚歎道：『世俗之人迷惑于深遠的道理，沙門拘泥於眼前的教條。像法師您所說的，真可以說是開悟明達，通曉天人之際啊！』於是命令有關部門供給所需，舉國上下都尊敬信奉。

贊曰：帝王不相信佛法，不僅僅是不信佛法的人的過錯，也是講解佛法的人沒有完全表達出佛法的精妙之處啊。像求那跋摩這樣，義理端正而言辭圓融，言語善巧而不背離正道，真是佛法和世法融會貫通沒有阻礙的人啊。即使是古代的良臣進諫，又能比得上什麼呢？那些世俗的僧人，拘泥於片面的見解而自認為持守正道，不知道使得君主不願親近僧侶的原因，正是因為這些人的緣故啊。神龍的變化不是蚯蚓所能瞭解的，說的就是這種情況吧。

較論供養

(蕭)齊的法愿（Dharma-kāma），是潁川人。蕭高帝用對待老師的禮節來對待他。蕭武帝繼承皇位后，也盡力禮敬他。文惠太子曾經到寺廟拜訪問候，對法愿說：『用樂器演奏來作為供養，這樣的福報怎麼樣？』

【English Translation】 English version The assembly.

Eulogy: I have often wondered why so many eminent monks and virtuous sages appeared during the Northern and Southern Dynasties, and why they emerged not in times of peace but in times of turmoil. The reason is that when times are difficult, the situation is dire, the people are impoverished, and resources are scarce, the great compassion of salvation is needed at this very moment! Is this not what is meant by the saying that medicine is taken from a golden bottle to cure illness?

Skillful Discussion on Fasting and Abstinence

Guṇabhadra (求那跋摩), of the (Liu) Song Dynasty, was a member of the royal family of Kashmir (罽賓國). In the eighth year of Yuanjia (元嘉, 431 AD), he arrived in Jianye (建業, present-day Nanjing). Emperor Wen (文帝) asked: 'I wish to observe fasting and abstain from killing, but as the ruler of the state, I cannot fulfill this wish. What should I do?' Guṇabhadra replied: 'The practice of emperors is different from that of ordinary people. Ordinary people are of low status and poor reputation, and should restrain themselves and labor their bodies. Emperors take the world as their home and the people as their children. If they utter a word of praise, the scholars and commoners will be pleased; if they enact a good policy, then humans and gods will be in harmony. If punishments do not cause wrongful deaths and labor does not exhaust the people's strength, then the wind and rain will be timely, the seasons will be temperate, and the five grains will flourish. Such fasting is indeed great. Such abstinence from killing is indeed perfect. Must one reduce half a day's meal and save the life of a bird to be considered as promoting salvation?' Emperor Wen struck the table and exclaimed: 'Worldly people are deluded by distant principles, and śrāmaṇas (沙門) are attached to immediate precepts. What the Dharma master has said can truly be called enlightenment and understanding, comprehending the realm between heaven and humanity!' He then ordered the relevant departments to provide for his needs, and the entire country revered and followed him.

Eulogy: The fact that emperors do not believe in the Buddha-dharma is not solely the fault of those who do not believe, but also because those who explain the Buddha-dharma have not fully expressed its subtleties. Like Guṇabhadra, whose principles are upright and whose words are well-rounded, whose speech is skillful and does not deviate from the path, he is truly one who integrates the Buddha-dharma and worldly affairs without hindrance. Even the good advice of ancient ministers cannot compare. Those worldly monks, clinging to one-sided views and claiming to uphold the right path, do not realize that the reason why rulers are unwilling to associate with the monastic community is precisely because of such people. The transformations of a divine dragon are not understood by earthworms; this is what it means.

Comparing Offerings

Dharma-kāma (法願) of the (Xiao) Qi Dynasty, was a native of Yingchuan (潁川). Emperor Gao (高帝) of Qi treated him with the respect due to a teacher. Emperor Wu (武帝), who succeeded to the throne, also paid him due respect. Crown Prince Wenhui (文惠太子) once visited the temple to inquire after him and said to Dharma-kāma: 'What is the merit of using musical instruments as offerings?'

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愿對曰。昔菩薩八萬妓樂供佛。尚不如至心。今吹竹管子打死牛皮。何足道哉。

贊曰。好佛事而昧佛理。糜費雖多。不越人天有漏之因耳。愿公此言。豈獨覺世俗之迷。抑萬代沙門釋子之良藥也。

說法悟主

(北)齊僧稠。昌黎人。年二十八。投鉅鹿實公出家。齊文宣徴之不就。躬造焉。扶接入內。稠為論三界本空國土亦爾。世相不常。及廣說四念處法。帝聞驚悟流汗。因受菩薩戒。斷酒肉。放鷹鷂。去漁畋。禁天下屠殺。月六年三來民齋戒。

感悟東宮

唐玄琬。弘農華陰人。貞觀初。帝以琬戒德朝野具瞻。來為皇太子諸王授菩薩戒。琬致書皇太子曰。今略經中要務四條。惟愿留意。一曰行慈。謂依涅槃梵行之文含養兼濟。二曰減殺。謂東宮常膳多所烹宰。殿下以一身之料。遍擬群寮及至斷命。所由莫不皆推殿下。請少殺生以永壽命。三曰順氣。謂不殺曰仁。仁主肝木。木屬春生。殿下位處少陽。請春季禁殺斷肉。以順陽和。四曰奉齋。謂年三齋。月六齋。何者。今享大福。咸資往因。復能進德。彌增美矣。皇太子答曰。辱師妙法四科。謹當緘之心府奉以周旋。永藉勝因。用資冥祐。

勸斷屠殺

唐沙門明贍。素博學。懷抱經濟。太宗聞其名。詔入內殿問之。贍廣

【現代漢語翻譯】 現代漢語譯本： 愿禪師回答說：『從前菩薩用八萬種音樂供養佛，尚且不如至誠之心。如今吹奏竹管樂器，敲打牛皮鼓，又有什麼值得稱道的呢？』

讚語說：『愛好佛事卻不明白佛理，即使花費很多，也不過是人天乘的有漏之因罷了。』愿禪師的這番話，豈止是覺醒世俗的迷惑，也是萬代僧人和佛弟子的良藥啊。

說法開悟君主

（北）齊代的僧稠（音chóu）禪師，是昌黎（今遼寧義縣）人。二十八歲時，投奔鉅鹿（今河北巨鹿縣）的實公出家。北齊文宣帝徵召他，他不肯前往，文宣帝親自前往拜訪。文宣帝扶著僧稠禪師進入內殿。僧稠禪師為他講述三界本空，國土也是如此，世間萬象並非永恒不變的道理，並廣泛地宣講四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）的修行方法。皇帝聽后震驚醒悟，流下了汗水，於是接受了菩薩戒，斷絕了酒肉，放掉了鷹和鷂，停止了漁獵，禁止天下屠殺，規定每月初六、初三來臨之日，百姓都要齋戒。

感悟東宮

唐代的玄琬（音xuán wǎn）法師，是弘農華陰（今陜西華陰市）人。貞觀（627-649年）初年，唐太宗認為玄琬法師的戒行和德行是朝野上下所敬仰的，於是請他來為皇太子和諸位王爺傳授菩薩戒。玄琬法師給皇太子寫信說：『現在簡略地陳述經書中的重要內容四條，希望您能留意。一是行慈，就是要依照《涅槃經》中梵行的教義，包含養育和兼濟。二是減少殺戮，東宮的日常膳食多有烹宰，殿下以一己的口腹之慾，遍及眾多官吏，乃至斷送生命，所有這些都歸咎於殿下。請減少殺生，以延長壽命。三是順應天時，不殺生就是仁，仁對應肝木，木屬於春生。殿下位居少陽之位，請在春季禁止殺戮，斷絕肉食，以順應陽和之氣。四是奉行齋戒，每年三次齋戒，每月六次齋戒。為什麼呢？現在所享有的巨大福報，都依賴於往昔的善因，如果又能精進修德，那就更加美好了。』皇太子回答說：『承蒙法師傳授精妙的四科之法，我一定謹記在心，奉行不懈，永遠憑藉殊勝的善因，用來資助冥冥之中的庇佑。』

勸諫斷絕屠殺

唐代的沙門明贍（音míng shàn）法師，向來博學多才，懷有經世濟民的抱負。唐太宗聽說了他的名聲，下詔讓他進入內殿詢問政事。明贍法師廣泛地陳述...

【English Translation】 English version: The Venerable Yuan replied, 'In the past, Bodhisattvas offered eighty thousand kinds of music to the Buddha, yet that was still not as good as a sincere heart. Now, what is worthy of mentioning about playing bamboo flutes and beating cowhide drums?'

The eulogy says, 'Loving Buddhist affairs but not understanding Buddhist principles, even with much expenditure, it is still no more than the cause of leaky merits in the realms of humans and devas.' Venerable Yuan's words are not only an awakening to the delusions of the world but also a good medicine for monks and Buddhist disciples of all generations.

Preaching Enlightens the Ruler

During the (Northern) Qi Dynasty, the monk Sengchou (僧稠) of Changli (昌黎, present-day Yixian County, Liaoning Province), left home at the age of twenty-eight to follow Master Shi (實公) of Julu (鉅鹿, present-day Julu County, Hebei Province). Emperor Wenxuan of Qi summoned him, but he refused to go, so the Emperor personally visited him. The Emperor helped Sengchou into the inner palace. Sengchou spoke to him about how the Three Realms are fundamentally empty, and so are lands; worldly appearances are impermanent. He also extensively explained the practice of the Four Foundations of Mindfulness (四念處: contemplation of the impurity of the body, the suffering of feelings, the impermanence of the mind, and the non-self of phenomena). Upon hearing this, the Emperor was shocked and awakened, and he broke into a sweat. Consequently, he received the Bodhisattva precepts, abstained from alcohol and meat, released his hawks and falcons, stopped fishing and hunting, and prohibited slaughter throughout the realm. He decreed that on the 6th and 3rd days of each month, the people should observe a vegetarian fast.

Enlightening the Eastern Palace

During the Tang Dynasty, Dharma Master Xuanwan (玄琬) of Hongnong Huayin (弘農華陰, present-day Huayin City, Shaanxi Province), was invited by Emperor Taizong in the early years of Zhenguan (貞觀, 627-649 CE) to transmit the Bodhisattva precepts to the Crown Prince and various princes, as his precepts and virtues were admired throughout the court and the countryside. Xuanwan wrote a letter to the Crown Prince, saying, 'Now, I will briefly state four important matters from the scriptures, and I hope you will pay attention to them. First is the practice of loving-kindness, which means to follow the teachings of Brahma-conduct in the Nirvana Sutra, encompassing both nurturing and benefiting. Second is to reduce killing, as the daily meals in the Eastern Palace involve much cooking and slaughter. Your Highness, for the sake of your own appetite, involves many officials and even the taking of lives, all of which is attributed to Your Highness. Please reduce the killing of living beings to prolong your life. Third is to accord with the seasons, as non-killing is benevolence, benevolence corresponds to the liver and wood, and wood belongs to spring. Your Highness is in the position of Shaoyang (少陽, lesser yang), so please prohibit killing and abstain from meat in the spring to accord with the harmony of yang energy. Fourth is to observe fasting, with three fasts per year and six fasts per month. Why? The great blessings you enjoy now all rely on past good causes, and if you can further advance in virtue, it will be even more wonderful.' The Crown Prince replied, 'I am honored to receive the Dharma Master's wonderful teachings on the four subjects. I will keep them in my heart and practice them diligently, forever relying on the supreme good causes to assist in unseen blessings.'

Advising to Cease Slaughter

During the Tang Dynasty, the Shramana Mingshan (明贍) was known for his extensive learning and held ambitions to manage the world and benefit the people. Emperor Taizong heard of his reputation and summoned him to the inner palace to inquire about matters of state. Mingshan extensively stated...

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陳政要。因敘釋門以慈救為宗。太宗大悅。下來年三善月。月六齋日。普斷屠殺。行陳之所皆置寺焉。

勸修懺法

(劉)宋曇宗。秣陵人。出家靈味寺。嘗為武帝行菩薩五悔法。帝笑謂宗曰。朕有何罪而為懺悔。宗對曰。昔虞舜至聖猶云予違汝弼。湯武亦云萬姓有過在予一人。聖王引咎。蓋以軏世。陛下齊聖往古。履道思沖。寧得獨異。武帝善之。

受罰不欺

(趙)宋道楷。沂水人。得法后大揚洞上之風。崇寧中詔住東京凈因。大觀中徙天寧。上遣使賜紫衣。號定照禪師。表辭不受。上覆令開封府尹李孝壽躬諭朝廷褒善之意。而楷確然不回。上怒。收付有司。有司知楷忠誠。問曰。長老枯瘁有疾乎。對曰無疾。有司曰。言有疾。即法免罰。楷曰。豈敢詐疾而求免罪譴乎。吏太息。遂受罰。編管淄州。見者流涕。楷神色自若。至州僦屋而居。學者益親。明年來放自便。乃庵于芙蓉湖中。

贊曰。榮及而辭。人所難也。辭而致罰。受罰而不欺。不曰難中之難乎。忠良傳中何得少此。錄之以風世僧。

詠花諷諫

後晉江南李後主召法眼禪師入內庭。時牡丹盛開。主索詩。師乃頌云。擁毳對芳叢。由來迥不同。發從今日白。花是去年紅。艷異隨朝露。馨香逐晚風。何須待零落

【現代漢語翻譯】 現代漢語譯本 陳政要。因為敘述釋迦牟尼的教門以慈悲救助為宗旨，太宗（唐太宗，626-649）非常高興。于第二年三月良辰吉日，每月六個齋日，普遍停止屠殺，凡是軍隊駐紮的地方都設定寺廟。

勸修懺法

（劉）宋曇宗（420-479），秣陵（今南京）人，在靈味寺出家。曾經為武帝（劉裕，420-422）行菩薩五悔法。武帝笑著對曇宗說：『朕有什麼罪過要做懺悔？』曇宗回答說：『從前虞舜這樣至聖的人還說『我有所違背，你來匡正』，商湯、周武王也說『萬民有罪過，都在我一人身上』。聖明的君王承擔罪責，是爲了警戒後世。陛下您齊同古代聖賢，履行正道，思想謙沖，難道可以獨自例外嗎？』武帝認為他說得對。

受罰不欺

（趙）宋道楷（960-1279），沂水（今山東沂水）人，得法后大力弘揚洞山宗的風範。崇寧（宋徽宗，1102-1106）年間，皇帝下詔讓他住持東京（今河南開封）凈因寺。大觀（宋徽宗，1107-1110）年間，遷到天寧寺。皇帝派使者賜給他紫衣，並賜號『定照禪師』，道楷上表推辭不受。皇帝又命令開封府尹李孝壽親自去曉諭朝廷褒獎善行的意思，但道楷堅決不接受。皇帝大怒，將他交給有關部門處理。有關部門知道道楷忠誠，問道：『長老您身體枯瘦，有疾病嗎？』道楷回答說沒有疾病。有關部門說：『如果說有疾病，就可以依法免除處罰。』道楷說：『我怎麼敢假裝有病來求得免罪呢？』官吏嘆息。於是接受了處罰，被貶謫到淄州（今山東淄博）。見到的人都流下了眼淚，道楷神色自若。到達淄州后租房居住，向他學習的人更加親近。第二年被釋放，可以自由行動。於是他在芙蓉湖中建庵居住。

贊曰：得到榮耀而推辭，是人難以做到的。推辭而導致處罰，受罰而不欺騙，不是難中之難嗎？忠良的傳記中怎麼能缺少這樣的人呢？記錄下來用來勸誡世上的僧人。

詠花諷諫

後晉江南李後主（李煜，961-978）召法眼禪師進入內庭。當時牡丹盛開，李後主要求他作詩。法眼禪師於是作頌說：身穿粗布面對盛開的鮮花，（我的處境）從來就與衆不同。頭髮從今天開始變白，花卻是去年的紅色。美麗的容顏像早上的露水一樣容易消逝，馨香隨著晚風飄散。何必等到花朵凋零

【English Translation】 English version Chen Zheng Yao. Because he narrated that the essence of Shakyamuni's teachings is compassion and salvation, Emperor Taizong (626-649) was very pleased. In the auspicious month of March of the following year, on the six fasting days of each month, the slaughtering of animals was universally stopped, and temples were established wherever the army was stationed.

Admonishing Cultivation of Repentance

(Liu) Song Dynasty's Tan Zong (420-479), a native of Moling (present-day Nanjing), became a monk at Lingwei Temple. He once performed the Bodhisattva's Five Repentances for Emperor Wu (Liu Yu, 420-422). The emperor smiled and said to Tan Zong, 'What sins do I have that require repentance?' Tan Zong replied, 'In the past, even the supremely sage Yu Shun said, 'If I err, you will correct me,' and Tang and Wu also said, 'If the people have faults, it is on me alone.' Sage kings took responsibility for faults to warn future generations. Your Majesty, you are equal to the ancient sages, practice the Way with humility, how can you be an exception?' Emperor Wu thought he was right.

Accepting Punishment Without Deceit

(Zhao) Song Dynasty's Dao Kai (960-1279), a native of Yishui (present-day Yishui, Shandong), vigorously promoted the style of the Caodong school after attaining enlightenment. During the Chongning (Emperor Huizong, 1102-1106) era, the emperor ordered him to reside at Jingyin Temple in Dongjing (present-day Kaifeng, Henan). During the Daguan (Emperor Huizong, 1107-1110) era, he was moved to Tianning Temple. The emperor sent an envoy to bestow a purple robe and the title 'Zen Master Dingzhao,' but Dao Kai declined. The emperor then ordered Li Xiaoshou, the prefect of Kaifeng, to personally convey the court's intention to commend his virtue, but Dao Kai firmly refused. The emperor was furious and handed him over to the authorities. The authorities, knowing Dao Kai's loyalty, asked, 'Elder, are you emaciated and ill?' Dao Kai replied that he had no illness. The authorities said, 'If you say you are ill, you can be exempted from punishment according to the law.' Dao Kai said, 'How dare I feign illness to seek exemption from punishment?' The official sighed. He then accepted the punishment and was exiled to Zizhou (present-day Zibo, Shandong). Those who saw him shed tears, but Dao Kai remained calm. Upon arriving in Zizhou, he rented a house to live in, and those who studied with him became even closer. The following year, he was released and allowed to move freely. He then built a hermitage in Furong Lake.

Eulogy: To decline honor is difficult for people. To decline and incur punishment, to accept punishment without deceit, is it not the most difficult of difficulties? How can the biographies of loyal and virtuous people lack such a person? Record this to admonish the monks of the world.

Admonishing with a Poem on Flowers

Li Houzhu (Li Yu, 961-978) of the Southern Tang Dynasty summoned Zen Master Fayan into the inner court. At that time, peonies were in full bloom, and Li Houzhu requested him to compose a poem. Zen Master Fayan then composed a verse saying: Wearing coarse cloth, facing the fragrant flowers, (my situation) has always been different. My hair begins to turn white today, but the flowers are the red of last year. Beautiful appearances are as easily fleeting as morning dew, and fragrance scatters with the evening breeze. Why wait until the flowers wither

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。然後始知空。主嘆悟諷意。

贊曰。味詩意。忠愛油然溢於言表。惜後主知而不用。終不免夢裡貪歡之悔耳。彼號為詩僧者。品題風月敝精推敲而無裨於世。以此較之。不亦黃金與土之相去耶。

○總論

士君子處江湖之遠則憂其君。僧無官守也。僧無言責也。而盡忠如是。孰謂山林之下無明良喜起之義歟。人倫莫重於君父。吾故前列僧之孝。后列僧之忠。以杜釋氏無父無君之謗。

△慈物之行第六

忍苦護鵝

佛世有比丘。乞食珠師之門。時珠師方為王穿珠。置珠取食。而珠偶墮地。鵝吞之。珠師與比丘食。視珠不見。疑比丘竊之也。比丘欲護鵝。故任其捶擊至於流血。鵝來䑛血。珠師移怒並擊鵝殺。之比丘不覺悲淚。珠師怪焉。乃語之。故感悟。珠師懺悔作禮。

護鴨絕飲

晉僧群。清貧守節。庵于羅江縣之霍山。山在海中。有石盂逕數丈。清泉冽然。庵與石隔小澗。獨木為橋。由之汲水。后一鴨折翅在橋。群欲舉錫撥之。恐傷鴨。還不汲水。絕飲而終。

贊曰。為物命而忘己身。大慈弘濟於是。為至矣。或曰。全鵝而忍苦可也。群之滅其生得無過乎。噫。至人之視革囊。夢幻泡影耳。茍有利於眾生。則棄如涕唾。喂虎飼鷹皆以是心也。豈凡夫執吝四

【現代漢語翻譯】 現代漢語譯本：然後才知道一切皆空。主持感嘆他領悟了諷諫的意義。

讚語說：他的詩充滿了對君王的忠愛之情，溢於言表。可惜後主（南唐後主李煜，937-978）知道卻不採納，最終免不了在夢中貪圖享樂的悔恨啊。那些被稱為詩僧的人，品評風花雪月，耗盡精力推敲文字，卻對世事毫無益處。與他相比，這不就像黃金和泥土的差別嗎？

總論

士大夫身處江湖偏遠之地，尚且憂慮他們的君王。僧人沒有官職，也沒有進諫的責任，卻能如此盡忠。誰說山林隱士中沒有賢明之士挺身而出匡扶正義呢？人倫關係中沒有比君臣、父子更為重要的了。所以我先列舉僧人的孝行，后列舉僧人的忠義，以此來消除世人對佛教『無父無君』的誹謗。

慈悲愛物之行 第六

忍受痛苦保護鵝

佛陀在世時，有一位比丘（佛教出家男眾）到一位珠寶商人家裡乞食。當時珠寶商正在為國王穿珠子。他放下珠子去取食物，結果一顆珠子不小心掉在地上，被鵝吞了下去。珠寶商給比丘食物，之後檢視珠子，發現少了一顆，懷疑是比丘偷的。比丘爲了保護鵝，任由珠寶商捶打，直到流血。鵝過來舔他的血。珠寶商更加憤怒，連鵝也一起打死了。比丘不禁悲傷落淚。珠寶商感到奇怪，問明原因后深受感動，懺悔並向比丘行禮。

保護鴨子斷絕飲水

晉朝僧人僧群，生活清貧，堅守節操，在羅江縣的霍山建了一座庵。霍山位於海中，有一塊石盂，直徑有好幾丈，裡面的泉水清澈甘冽。庵與石盂之間隔著一條小溪，用一根獨木橋連線，僧人由此取水。後來，一隻鴨子翅膀受傷，停在橋上。僧群想用錫杖撥開它，又怕傷到鴨子，於是放棄取水，斷絕飲水而死。

讚語說：爲了保護動物的生命而忘記自己的身體，這是大慈大悲到了極點。有人說，保全鵝的性命而忍受痛苦是可以的，但僧群因此而喪失自己的生命，難道沒有過分嗎？唉！得道之人看待身體，如同革囊、夢幻泡影一般。如果對眾生有利，就應該像丟棄鼻涕唾沫一樣捨棄。喂老虎、喂老鷹，都是出於這種心。哪裡是凡夫俗子所能理解的，他們執著吝惜這四大假合之身呢？

【English Translation】 English version: Then he realized that everything is empty. The abbot sighed, understanding the meaning of his satirical intent.

The eulogy says: His poems are full of loyalty and love for the ruler, overflowing in his words. It is a pity that the Later Lord (Li Yu, the last ruler of the Southern Tang Dynasty, 937-978) knew but did not adopt his advice, and ultimately could not avoid the regret of indulging in pleasure in his dreams. Those who are called poet-monks, commenting on romance and expending their energy on polishing words, are of no benefit to the world. Compared with him, isn't this like the difference between gold and earth?

General Discussion

Scholars and gentlemen, even when living far away from the court, still worry about their ruler. Monks have no official position, nor are they responsible for offering advice, yet they are so loyal. Who says that there are no wise and virtuous people in the mountains and forests who will rise up to support justice? In human relationships, nothing is more important than the relationship between ruler and subject, and father and son. Therefore, I first list the filial piety of monks, and then list the loyalty of monks, in order to dispel the slander that Buddhism is 'without father or ruler'.

The Practice of Compassion for Living Beings Sixth

Enduring Suffering to Protect a Goose

During the Buddha's time, there was a Bhikkhu (Buddhist monk) who went to the house of a jeweler to beg for food. At that time, the jeweler was stringing beads for the king. He put down the beads to get food, and as a result, a bead accidentally fell on the ground and was swallowed by a goose. The jeweler gave food to the Bhikkhu, and then checked the beads, and found that one was missing. He suspected that the Bhikkhu had stolen it. The Bhikkhu, in order to protect the goose, allowed the jeweler to beat him until he bled. The goose came over to lick his blood. The jeweler became even more angry and beat the goose to death as well. The Bhikkhu could not help but weep sadly. The jeweler felt strange, and after learning the reason, he was deeply moved, repented, and bowed to the Bhikkhu.

Protecting a Duck by Abstaining from Water

The Jin Dynasty monk Sengqun lived a poor life and maintained his integrity. He built a hermitage on Mount Huo in Luojiang County. Mount Huo is located in the sea, and there is a stone basin with a diameter of several zhang, and the spring water inside is clear and sweet. The hermitage and the stone basin are separated by a small stream, connected by a single-log bridge, from which the monk fetched water. Later, a duck with a broken wing stopped on the bridge. Sengqun wanted to use his tin staff to push it away, but he was afraid of hurting the duck, so he gave up fetching water and died of thirst.

The eulogy says: To forget one's own body in order to protect the life of an animal is the ultimate in great compassion. Some say that it is acceptable to preserve the life of a goose and endure suffering, but Sengqun lost his own life as a result. Isn't that excessive? Alas! An enlightened person views the body as a leather bag, a dream, and a bubble. If it is beneficial to sentient beings, it should be discarded like snot and saliva. Feeding tigers and feeding eagles are all done with this intention. How can ordinary people understand this, they are attached to and stingy with this body composed of the four great elements?

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大者所測知耶。

贖養生命

陳法朗。徐州沛縣人。就大明寺寶誌禪師學禪。精律論。譽動京畿。聽侶雲集。所得檀䞋用造經像塔寺濟給窮厄。見諸生命即買歸畜之。鵝鴨雞犬充牣房內。見朗寢息皆寂無聲。遊觀之時群起鳴吠喧于鼓吹。亦懷感之致歟。

悲敬行施

隋靈裕。定州鉅鹿人。十五投趙郡應覺寺出家。博通經論。名藉海內。其行施也悲敬兼之。惠袈裟數過千領。疾苦求療者醫藥無算。但得厚味必先奉僧。雖御畜類未嘗呵唾。乃至責問童稚誡約門人。自稱己名號彼仁者。苦言懇切聞者流淚焉。

買放生池

隋智者大師。居臨海日。見民以漁為業。罾網相連四百餘里。江[竺-二+(一/(尸@邑))]溪梁六十餘所。心憫之。乃以所得䞋施買海曲為放生池。表聞陳主。陳主下來禁采捕。因為

立碑。詔國子祭酒徐孝克為文。辭甚悽楚。覽者悲悟。多感化焉。

割耳救雉

隋智舜。趙州人。北遊亭山庵。其中有獵者逐雉。雉入舜房。舜苦勸免。不聽。因割耳與之。獵人驚悟。投弓放鷹。數村舍其獵業。每見貧餒流淚盈面。解衣減食無所不至。

贊曰。軻氏云。至誠而不動者。未之有也。于舜老驗之。

濟貧詣官

隋普安。京兆涇陽

【現代漢語翻譯】 大者所測知耶？

贖養生命

陳法朗。徐州沛縣人。就大明寺寶誌禪師學禪。精通律論，名聲震動京畿地區。聽他講經說法的人很多。他將所得的佈施用來建造經像、佛塔、寺廟，救濟貧困的人。見到各種生命就買下來飼養。鵝、鴨、雞、狗充滿了他的房間。人們看到陳法朗睡覺休息時，一切都寂靜無聲。當他遊玩觀賞時，這些動物就一起鳴叫，聲音喧鬧得像鼓樂吹奏一般。這大概也是一種懷著感恩之情的表現吧。

悲敬行施

隋朝（581年-618年）靈裕，定州鉅鹿人。十五歲時到趙郡應覺寺出家。廣泛通曉經書理論，名聲傳遍海內。他行佈施時，悲憫和尊敬之心兼備。贈送的袈裟超過千件。對於前來求醫治病的人，提供的藥物不計其數。只要得到美味的食物，一定先供奉給僧人。即使對待所養的動物，也從未呵斥唾罵。甚至在責問孩童、告誡門人時，都自稱自己的名字，稱對方為仁者。言辭懇切，聽者感動流淚。

買放生池

隋朝（581年-618年）智者大師，居住在臨海時，看到當地百姓以打魚為生，漁網相連長達四百多里，江河溪流上的魚梁有六十多處。心中憐憫他們，於是用得到的佈施購買海邊一帶作為放生池。上表稟告陳後主。陳後主下令禁止在那裡捕撈，因此在那裡

立了石碑。詔令國子祭酒徐孝克撰寫碑文，文辭非常悽楚。觀看的人悲傷醒悟，很多人因此受到感化。

割耳救雉

隋朝（581年-618年）智舜，趙州人。向北遊歷到亭山庵。其中有獵人追逐野雞，野雞跑進智舜的房間。智舜苦苦勸說獵人放過野雞，獵人不聽。智舜於是割下自己的耳朵給獵人。獵人驚恐醒悟，扔掉弓箭，放走老鷹。有幾個村子的人都放棄了打獵的職業。智舜每次見到貧困飢餓的人，都淚流滿面，脫下自己的衣服，減少自己的食物，盡力幫助他們。

贊曰：軻氏說：『至誠而不感動人，是不可能的。』在智舜老和尚身上得到了驗證。

濟貧詣官

隋朝（581年-618年）普安，京兆涇陽人。

【English Translation】 Is it known by the great?

Redeeming and Nurturing Life

Chen Falang, a native of Pei County, Xuzhou, studied Chan Buddhism under Chan Master Baozhi of Daming Temple. He was proficient in Vinaya and Abhidharma, and his reputation resonated throughout the capital region. Many people gathered to listen to his teachings. He used the alms he received to build sutras, images, pagodas, and temples, and to provide for the poor and needy. Whenever he saw living beings, he would buy them and raise them. Geese, ducks, chickens, and dogs filled his room. People saw that when Chen Falang slept and rested, everything was silent. When he went out for sightseeing, these animals would all crow and bark, their sounds as loud as musical instruments. Perhaps this was also an expression of gratitude.

Practicing Charity with Compassion and Respect

During the Sui Dynasty (581-618), Lingyu, a native of Julu in Dingzhou, became a monk at the age of fifteen at Yingjue Temple in Zhao County. He was widely versed in sutras and treatises, and his reputation spread throughout the country. When he practiced charity, he combined compassion and respect. He gave away more than a thousand kasayas (robes). He provided countless medicines for those who sought treatment for illnesses. Whenever he obtained delicious food, he would always offer it to the monks first. Even when dealing with the animals he kept, he never scolded or spat at them. Even when questioning children or admonishing disciples, he would refer to himself by his own name and call the other person 'benevolent one'. His words were earnest and sincere, and those who heard them were moved to tears.

Purchasing a Release Pond

During the Sui Dynasty (581-618), when Master Zhiyi was residing in Linhai, he saw that the local people made their living by fishing, with fishing nets connected for more than four hundred li (unit of distance) and more than sixty fish weirs on the rivers and streams. Feeling compassion for them, he used the alms he received to purchase a coastal area as a release pond. He submitted a memorial to Emperor Chen. Emperor Chen issued an order prohibiting fishing there, and therefore

a stone tablet was erected. He ordered Xu Xiaoke, the Libationer of the State Academy, to write the inscription, and the wording was very poignant. Those who read it were saddened and awakened, and many were transformed by it.

Cutting Off an Ear to Save a Pheasant

During the Sui Dynasty (581-618), Zhisun, a native of Zhao Prefecture, traveled north to the Ting Mountain Hermitage. There, a hunter was chasing a pheasant, and the pheasant ran into Zhisun's room. Zhisun pleaded with the hunter to spare the pheasant, but the hunter refused. Zhisun then cut off his own ear and gave it to the hunter. The hunter was shocked and awakened, threw away his bow and arrows, and released his hawk. Several villages abandoned their hunting profession. Whenever Zhisun saw poor and hungry people, tears would stream down his face, and he would take off his own clothes and reduce his own food to help them as much as possible.

A eulogy says: Master Ke said, 'It is impossible for sincerity not to move people.' This was verified in the case of the elderly Master Zhisun.

Aiding the Poor by Appealing to Officials

During the Sui Dynasty (581-618), Puan, a native of Jingyang in Jingzhao.

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人。周氏滅法。隱於終南山之楩梓谷。苦行忘身。或露形草莽以施蚊䖟。或委臥亂尸以施虎豹。時有重募。擒送一僧賞帛十段。或來執安。安欣然慰喻曰。觀卿貧煎正欲相給。為設食已。與共入京。帝曰。我國法急不許道人民間。汝更助急不許道人山中。則遣渠何。往遂放入山。

躬處癘坊

唐智巖。丹陽曲阿人。智勇過人。為虎賁中郎將。漉囊掛于弓首。率以為常。后入浣公山依寶月禪師出家。昔同軍戎刺史嚴撰張綽等聞其出家。尋訪之。見深山孤寂。謂曰。郎將癲耶。何為在此。巖曰。我癲欲醒。君癲正發。往石頭城癘人坊為其說法。吮膿洗穢無不曲盡。永徽中終於癘所。顏色不變異香經旬。

口吮腹癰

唐志寬。蒲州河東人。常誦維摩經及戒本。感天神繞房。性慈惠。好贍病人。不計道俗及路遠近。無人治者即輿來房中躬自經理。有患腹癰膿不能出。口吮之。遂獲痊可。后梟感作逆事。逮寬配流西蜀。祖餞財帛悉不受。惟以一驢負經。路逢僧寶暹者。足破臥道傍。舍驢與乘。自擔經籍。時逢歲儉。煮糜粥以飼饑。又解衣衣之。或割或減。衘哀勸化。導彼唸佛。

惠養群鼠

唐慧意。缽中之餘飼房內鼠。有竄百餘。皆馴狎。爭來就食。其病者以手摩捋之。

氈被畜狗

唐智凱。丹陽人。常講三論。貞觀元年住餘姚縣小龍泉寺。越俗狗生子多捐棄道上。凱憐之。收聚養育。乃至三十五十。氈被與臥。不嫌污穢。

穢疾不嫌

唐道積。蜀人。住益州福感寺。性慈仁。有癘疾者洞爛。穢氣鬱勃。聞者掩鼻。積為之供給。身心不二。或同器食。時與補浣。人問之。答曰。清凈臭穢。心憎愛也。吾豈二其神慮耶。寄此陶煉耳。

看疾遇聖

唐智暉。住重云。創溫室浴僧施水給藥。有比丘白癩。眾惡之。暉與摩洗如常。俄有神光異香。方訝之。忽失所在。

贊曰。佛言吾滅度后。好供養病人。以中多賢聖故也。今重云所遇與悟達因緣正相似。古今類此甚多。姑出一二以為嫌棄病人者勸焉。

行先執帚

唐慧斌。兗州人。博窮經論。后專靜慮。以慈救為務。每夏行步。恐傷微蟲執帚先掃。隨得利養。密行檀惠種種善事。仍戒勿泄。

贍濟乞人

唐曇選。高陽人。居興國寺。性好慈濟。財物不積。置巨鑊。並乞人所得食總為饘粥。列坐群乞手自斟酌。見其藍縷形容消瘦。憐憫墮淚悲不自勝。己亦同群受粥而食。遂及多載。

施戒放生

五代永明壽禪師。居永明十五年。度弟子千七百人。入天臺度戒萬餘人。常與七眾

【現代漢語翻譯】 現代漢語譯本 唐朝的智凱（618年-907年）。是丹陽人。經常講三論宗的學說。貞觀元年（627年）住在餘姚縣的小龍泉寺。越地的風俗是狗生了小狗大多丟棄在路邊。智凱憐憫它們，收養並餵養，甚至養到三十隻五十隻。用氈毯給它們蓋著睡覺，不嫌棄它們的骯髒污穢。

不嫌棄污穢疾病

唐朝的道積（618年-907年）。是蜀地人。住在益州的福感寺。天性慈悲仁愛。對於患有麻風病的人，身體潰爛，散發著難聞的氣味，聞到的人都摀住鼻子。道積為他們提供飲食和醫藥，身心沒有分別。有時用同一個器皿吃飯，時常為他們縫補漿洗。有人問他原因，他回答說：『清凈和臭穢，是心生憎恨和喜愛的緣故。我怎麼會用兩種不同的態度對待我的神識呢？我只是藉此來陶冶我的心性罷了。』

看望病人遇到聖人

唐朝的智暉（618年-907年）。住在重云寺。建立溫室，為僧人提供洗浴，施捨水和藥物。有個比丘患有白癩病，大家都厭惡他。智暉像平常一樣為他按摩清洗。忽然有神光和異香出現，正感到驚訝的時候，那比丘忽然消失不見了。

讚語說：佛說我滅度之後，要好好供養病人，因為其中有很多賢聖。現在重云寺所遇到的情況與悟達國師的因緣非常相似。古往今來類似的事情很多，姑且舉出一兩個例子，用來勸誡那些嫌棄病人的人。

行走時先掃地

唐朝的慧斌（618年-907年）。是兗州人。廣泛研究經書和論著。後來專心於禪定。以慈悲救助為己任。每到夏天行走時，恐怕傷害到細小的蟲子，總是拿著掃帚先掃地。隨之得到的利益和供養，都暗中用來行佈施和恩惠，做了種種善事。並且告誡別人不要泄露。

贍養救濟乞丐

唐朝的曇選（618年-907年）。是高陽人。住在興國寺。天性喜歡慈悲救濟。不積攢財物。設定大鍋，把乞丐們乞討來的食物總合在一起煮成粥。讓眾多乞丐排列坐好，親自為他們斟酌盛粥。看到他們衣衫襤褸，形容消瘦，憐憫得掉下眼淚，悲傷得不能自已。自己也和乞丐們一起接受粥食用。就這樣持續了很多年。

佈施持戒放生

五代的永明延壽禪師（907年-960年）。住在永明寺十五年。度化弟子一千七百人。在天臺山傳授戒律給一萬多人。經常和七眾弟子一起修行。

【English Translation】 English version During the Tang Dynasty (618-907), there was a man named Zhi Kai. He was from Danyang. He often lectured on the Three Treatise School. In the first year of the Zhenguan era (627), he lived in the Little Dragon Spring Temple in Yuyao County. The custom in Yue was that when dogs gave birth to puppies, they were often abandoned on the roadside. Zhi Kai took pity on them, collecting and raising them, sometimes up to thirty or fifty. He shared his felt blanket with them to sleep, not minding their dirt and filth.

Not Disliking Filth and Disease

During the Tang Dynasty (618-907), there was a man named Dao Ji. He was from Shu. He lived in the Fugan Temple in Yizhou. He was naturally kind and benevolent. For those who suffered from leprosy, with festering bodies and a foul odor that made people cover their noses, Dao Ji provided them with food and medicine, treating them without discrimination. Sometimes he ate from the same utensils with them, and often mended and washed their clothes. When people asked him why, he replied, 'Cleanliness and foulness are due to the mind's hatred and love. How could I treat my spiritual awareness with two different attitudes? I am simply using this to refine my nature.'

Visiting the Sick and Encountering a Sage

During the Tang Dynasty (618-907), there was a man named Zhi Hui. He lived in Chongyun Temple. He built a greenhouse, provided bathing for monks, and gave water and medicine. There was a Bhikkhu (monk) with white leprosy, whom everyone disliked. Zhi Hui massaged and washed him as usual. Suddenly, there was a divine light and a strange fragrance. Just as he was wondering about it, the Bhikkhu suddenly disappeared.

The eulogy says: The Buddha said that after my Parinirvana (death), one should make offerings to the sick, because there are many sages among them. The situation encountered at Chongyun Temple is very similar to the circumstances of National Teacher Wu Da. There have been many similar cases throughout history. I will cite one or two examples to advise those who dislike the sick.

Sweeping the Ground Before Walking

During the Tang Dynasty (618-907), there was a man named Hui Bin. He was from Yanzhou. He extensively studied the scriptures and treatises. Later, he focused on meditation. He made compassion and salvation his duty. Every summer, when walking, he was afraid of harming tiny insects, so he always swept the ground first with a broom. He secretly used the benefits and offerings he received to practice charity and kindness, doing all kinds of good deeds. And he warned others not to reveal it.

Supporting and Aiding Beggars

During the Tang Dynasty (618-907), there was a man named Tan Xuan. He was from Gaoyang. He lived in Xingguo Temple. He was naturally fond of compassion and relief. He did not accumulate wealth. He set up a large cauldron and cooked all the food begged by the beggars into porridge. He had the many beggars sit in a row and personally poured and served them porridge. Seeing their ragged clothes and emaciated appearance, he shed tears of pity and could not control his sorrow. He also joined the beggars in receiving and eating the porridge. This continued for many years.

Giving, Observing Precepts, and Releasing Life

During the Five Dynasties period (907-960), Chan Master Yongming Yanshou lived in Yongming Temple for fifteen years. He ordained seventeen hundred disciples. He transmitted the precepts at Mount Tiantai to over ten thousand people. He often practiced with the seven assemblies.

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授菩薩戒。夜施鬼神食。放諸生類。六時行道。餘力誦法華經一萬三千部。開寶八年十二月二十六日焚香告眾趺坐而逝。

看病如己

宋高庵。住云居。聞衲子病移延壽堂。咨嗟嘆息如病在己。旦夕問候躬自煎煮。不嘗不與食。或天稍寒。撫其背曰。衣不單乎。或暑。察其色曰。莫太熱乎。乃至命終者。不問彼有無常住。以禮津送。

贊曰。經稱八種福田。看病第一。豈不以衲子無家。孤單湖海伶仃疾苦。真可悲憐。作僧坊主。而病不於我調。死不於我殯。豈慈悲之道乎。凡住持者。宜以高庵為法。

○總論

仁義禮智。人之四端也。而仁為首。慈悲喜捨。佛之四心也。而慈為先。茍無慈心。雖有博學多聞神通三昧。悉魔業耳。或謂慈威並運。佛道也。何專尚乎慈。不知生之殺之皆仁也。攝之折之皆慈也。其跡則威。其實則慈也。威而不失為慈。是之謂大慈也。子毋以呴呴之恩沾沾之惠言慈也。

△高尚之行第七

避寵入山

晉道恒。秦主姚興逼以易服輔贊。屢辭不允。殆而獲免。乃嘆曰。昔人有言。益我貨者損我神。生我名者殺我身。於是竄影巖壑。草食味禪終身焉。

眾服清散

晉慧永與遠公居廬山。鎮南將軍何無忌守潯陽。因集虎溪請永及遠。

【現代漢語翻譯】 現代漢語譯本 受持菩薩戒。夜晚施食給鬼神。放生各種生物。一天六個時辰精進行道。用剩餘的精力誦讀《法華經》一萬三千部。開寶八年（975年）十二月二十六日焚香告知大眾，然後結跏趺坐而逝。

看病人如同看自己

宋代高庵禪師，住在云居山。聽說有僧人患病被移到延壽堂，就嘆息不止，好像生病的是自己一樣。早晚都去問候，親自煎藥熬粥。不親自嘗過，就不給病人吃。有時天氣稍微轉涼，就撫摸病人的背說：『衣服是不是穿得太單薄了？』有時天氣炎熱，就觀察病人的臉色說：『是不是太熱了？』對於那些直到去世的病人，不問他有沒有在常住留下什麼東西，都按照禮儀妥善地料理後事。

讚語說：經書上說有八種福田，看護病人是第一種。這難道不是因為僧人沒有家，孤身一人漂泊四海，伶仃困苦，實在可悲可憐嗎？作為僧院的住持，如果生病不能得到我的調理，去世不能得到我的殯葬，這難道是慈悲之道嗎？凡是做住持的人，都應該把高庵禪師作為榜樣。

總論

仁、義、禮、智，是人的四端，而仁是首要的。慈、悲、喜、舍，是佛的四心，而慈是第一位的。如果沒有慈心，即使有廣博的學識、眾多的見聞、神通和三昧，也都是魔業。有人說慈悲和威嚴要一起運用，才是佛道。為什麼要專門推崇慈悲呢？要知道，生和殺都是仁的表現，攝受和折服都是慈的表現。從表面上看是威嚴，但實際上是慈悲。威嚴而不失去慈悲，這才叫做大慈悲。你們不要把小恩小惠當作慈悲。

高尚之行第七

避開恩寵隱居山林

晉朝的道恒法師，秦王姚興強迫他改換服裝來輔佐自己，道恒法師多次推辭沒有被允許，幾乎要被強迫。後來終於得以倖免。於是感嘆道：『古人有話說，增加我的財富就會損害我的精神，給我帶來名聲就會要我的性命。』於是隱居到山巖深谷之中，吃野菜，以禪為樂，終身在那裡度過。

眾人敬佩他的清高灑脫

晉朝的慧永法師和遠公一起住在廬山。鎮南將軍何無忌鎮守潯陽，曾經在虎溪聚集眾人，邀請慧永法師和遠公。

【English Translation】 English version He received the Bodhisattva precepts, offered food to ghosts and spirits at night, released various living beings, practiced the Way during the six periods of the day, and used his remaining energy to recite the Lotus Sutra thirteen thousand times. On the twenty-sixth day of the twelfth month of the eighth year of the Kaibao era (975 AD), he burned incense, informed the assembly, and passed away in the lotus position.

Caring for the Sick as Oneself

During the Song Dynasty, Zen Master Gao'an resided at Yunju Mountain. Upon hearing that a monk was ill and had been moved to the Yanshou Hall (infirmary), he sighed deeply as if he himself were sick. He inquired morning and evening, personally decocting medicine and cooking porridge. He would not give the food to the patient until he had tasted it himself. If the weather turned slightly cold, he would stroke the patient's back and say, 'Is your clothing too thin?' If it was hot, he would observe the patient's complexion and say, 'Are you too hot?' For those who eventually passed away, he did not ask whether they had left anything to the monastery but respectfully and properly handled their funeral arrangements.

The commentary says: The scriptures mention eight fields of merit, and caring for the sick is the first. Is this not because monks have no home, wander alone across the seas, and are lonely and suffering from illness, which is truly pitiful and lamentable? As the abbot of a monastery, if illness cannot be treated by me and death cannot be handled with my funeral arrangements, is this the way of compassion? All abbots should take Gao'an as their model.

General Discussion

Benevolence, righteousness, propriety, and wisdom are the four beginnings of man, and benevolence is the foremost. Loving-kindness, compassion, joy, and equanimity are the four minds of the Buddha, and loving-kindness is the first. Without loving-kindness, even with extensive learning, numerous experiences, supernatural powers, and samadhi, all are demonic deeds. Some say that compassion and sternness should be used together, which is the Buddha's way. Why specifically promote compassion? Know that both life and death are expressions of benevolence, and both embracing and subduing are expressions of compassion. On the surface, it appears stern, but in reality, it is compassion. Sternness without losing compassion is called great compassion. Do not consider small favors and petty kindnesses as compassion.

Noble Conduct, Seventh

Avoiding Favor and Entering the Mountains

During the Jin Dynasty, Dharma Master Daoheng was forced by King Yao Xing of Qin to change his attire and assist him. Dharma Master Daoheng repeatedly refused, but was not permitted to decline. Later, he was finally spared. Thereupon, he sighed and said, 'The ancients said, increasing my wealth harms my spirit, and bringing me fame kills my body.' Therefore, he hid in the deep valleys of the mountains, ate wild vegetables, and found joy in meditation, spending his entire life there.

The Assembly Admired His Purity and Freedom

During the Jin Dynasty, Dharma Master Huiyong lived on Mount Lu with Master Yuan. General He Wuji, the Protector-General of the South, was stationed in Xunyang. He once gathered people at Tiger Creek and invited Dharma Master Huiyong and Master Yuan.

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遠從者百餘。端肅有序。永衲衣草履執錫持缽。松下飄然而至。神氣自若。無忌謂眾曰。永公清散之風乃多於遠師也。

贊曰。遠師從者百餘。皆蓮社英賢耳。而何公尚抑揚如是。今僧畜奴僕。張蓋荷篋。趨蹌于豪貴之門而求與為伍。何公見之又當何如耶。

不享王供

姚秦佛陀耶舍在姑臧。秦主興遣使聘之。厚贈不受。既至。興自出迎。別立新省館于逍遙園中。四事供養亦不受。時至分衛。一食而已。衣缽臥具盈屋三間。不以介意。興為貨之。造寺城南云。

駕不迎送

齊僧稠。文宣帝常率羽衛至寺。稠宴坐小房。了不迎送。弟子諫之。稠曰。昔賓頭盧迎王七步。致七年失國。吾誠德之不逮。未敢自欺形相。冀獲福于帝耳。天下號為稠禪師。

不結貴游

梁智欣。丹陽人。以經義名海內。永明末太子時幸東園。數進寺。欣因謝病鐘山。晏然自得。不與富貴游往。孤迥絕人。凡䞋施不畜為構改住寺云。

不引賊路

隋道悅。荊州人。常持般若。住玉泉。值朱粲反。入寺求糧又欲加害。悅殊無所懼。放令引路。悅行數步坐于地曰。吾沙門也。非引路之人。浮幻形骸任從白刃。粲奇其高尚。因送還寺。

屢徴不就

唐慈藏。新羅國人。冥行顯被。物

【現代漢語翻譯】 現代漢語譯本： 跟隨慧遠的僧人有一百多人，個個都莊重肅穆，秩序井然。他們穿著僧衣，腳穿草鞋，手執錫杖，肩背缽盂，從松樹下飄然而至，神態自然安詳。無忌對眾人說：『慧永的清高散淡之風，比他的師父慧遠還要更勝一籌啊。』 讚語說：慧遠的追隨者上百人，都是蓮社的英才賢士。然而何無忌還要如此褒貶揚抑。如今的僧人蓄養奴僕，張著傘蓋，肩扛箱籠，奔走于豪門貴族之門，只求能與他們為伍。如果何無忌見到這種情形，又會作何感想呢？ 不接受王室供養 姚秦（384-417）時期，佛陀耶舍在姑臧。秦主姚興派遣使者聘請他，並贈送豐厚的禮物，但他都沒有接受。等到佛陀耶舍到達后，姚興親自出城迎接，並在逍遙園中專門設立新的館舍供他居住。對於各種供養，佛陀耶舍也一概不接受，只是在乞食時食用一餐而已。他的衣缽和臥具堆滿了三間屋子，但他並不在意。姚興便將這些東西變賣，在城南建造了一座寺廟，並命名為云寺。 乘車不迎送 北齊時期，僧稠。文宣帝經常率領儀仗隊來到寺廟。僧稠卻安坐在自己的小房間里，始終沒有出去迎接或送別。他的弟子勸諫他，僧稠說：『過去賓頭盧尊者迎接國王七步，導致國王七年失去國家。我的德行實在不如他，不敢自欺欺人，只是希望能夠給皇帝帶來福報罷了。』天下人都稱他為稠禪師。 不結交權貴 梁朝時期，智欣，丹陽人。以精通經義而聞名于天下。永明（483-493）末年，太子在東園遊玩時，多次前往智欣所在的寺廟。智欣因此推託生病，隱居在鐘山，悠然自得，不與富貴人家交往，孤高絕俗。所有佈施的財物，他都不積蓄，而是用來修建和改建寺廟。 不給賊人引路 隋朝時期，道悅，荊州人。經常誦持《般若經》，住在玉泉寺。正趕上朱粲叛亂，帶兵進入寺廟搜尋糧食，還想加害道悅。道悅卻一點也不害怕，放任朱粲讓他引路。道悅走了幾步后，便坐在地上說：『我是出家人，不是引路的人。這虛幻的形骸，任憑你用刀砍殺吧。』朱粲驚奇他的高尚品格，於是將他送回寺廟。 多次徵召不去 唐朝時期，慈藏，新羅國人。默默地修行，卻能顯著地利益眾生。

【English Translation】 English version: More than a hundred monks followed Huiyuan (334-416), all solemn and orderly. Dressed in monastic robes, wearing straw sandals, holding staffs and carrying alms bowls, they drifted from beneath the pine trees, their expressions natural and serene. Wuji said to the crowd, 'Huiyong's (352-427) refined and detached demeanor surpasses even that of his master, Huiyuan.' The eulogy says: Huiyuan's followers numbered over a hundred, all outstanding talents of the White Lotus Society. Yet, why does He Wuji still offer such praise and criticism? Nowadays, monks keep slaves, carry parasols and luggage, and rush to the doors of the wealthy and powerful, seeking to associate with them. What would He Wuji think if he saw such a sight? Refusing Royal Offerings During the Yao Qin dynasty (384-417), Fotu Tuoshe (Buddhayasas) was in Guzang. The Qin ruler Yao Xing sent envoys to invite him, offering generous gifts, but he refused them all. When Fotu Tuoshe arrived, Yao Xing personally went out to greet him and established a new residence for him in Xiaoyao Garden. Fotu Tuoshe also refused all kinds of offerings, only eating one meal during alms rounds. His robes and bedding filled three rooms, but he did not care. Yao Xing then sold these items and built a temple south of the city, naming it Yun Temple. Not Greeting or Sending Off in Carriages During the Northern Qi dynasty, there was the monk Chou. Emperor Wenxuan often led his guards to the temple. However, Chou remained seated in his small room, never going out to greet or send them off. His disciples advised him, but Chou said, 'In the past, Venerable Pindola greeted a king seven steps, which led to the king losing his country after seven years. My virtue is truly not as great as his, and I dare not deceive myself. I only hope to bring blessings to the emperor.' The world called him Chan Master Chou. Not Associating with the Powerful During the Liang dynasty, Zhixin, a native of Danyang, was famous throughout the country for his knowledge of the scriptures. At the end of the Yongming era (483-493), when the crown prince visited the Eastern Garden, he frequently visited the temple where Zhixin resided. Zhixin therefore feigned illness and secluded himself in Zhongshan, content and at ease, not associating with the wealthy and powerful, isolated and aloof. He did not accumulate any donations, but used them to build and renovate temples. Not Leading the Way for Bandits During the Sui dynasty, Daoyue, a native of Jingzhou, often recited the Prajna Sutra and lived in Yuquan Temple. He encountered Zhu Can's rebellion, who entered the temple seeking food and intending to harm Daoyue. Daoyue showed no fear and allowed Zhu Can to lead the way. After taking a few steps, Daoyue sat on the ground and said, 'I am a monk, not a guide. This illusory body is yours to cut down.' Zhu Can was amazed by his noble character and sent him back to the temple. Repeatedly Refusing Summons During the Tang dynasty, Cizang, a native of Silla (ancient Korean kingdom), practiced in obscurity but visibly benefited all beings.

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望所歸。屢徴不就。王大怒。來往山所將加手刃。藏曰。吾寧持戒一日而死。不願一生破戒而生。使不忍殺。具以上聞。王歎服焉。

寧死不起

唐四祖道信大師。住黃梅三十餘載。貞觀中太宗三詔令赴京師。並以疾辭。帝來使者。若更不起當取其首。師引頸受刃。使以聞。太宗嗟嘆。賜珍帛以遂其志。

贊曰。子陵之拒光皇。種老之辭仁祖。亦逸士之常耳。未聞脅之以白刃而不回者也。丹鳳翀霄。可望而不可追也。四祖其人歟。慈藏其人歟。

三詔不赴

唐汾州無業禪師。陜西雍州人。穆宗遣左街僧錄靈準赍詔起之。師笑曰。貧道何德。累煩人主。爾先行。吾即往矣。遂沐浴敷座告門人曰。汝等見聞覺知之性與大虛空同壽。一切境界本自空寂。迷者不了即為境惑流轉不窮。常了一切空。無一法當情。是諸佛用心處。言訖端坐。中夜而逝。準回奏。帝大欽嘆。賜謚大達國師。師處憲穆兩朝。凡三詔不赴。

詔至不起

唐懶融。隱金陵牛首山。上聞其名。遣中使召見。使至。融方坐地燃牛糞火。拾煨芋而食。寒涕交頤。使云。天子有詔。尊者且起。融熟視不顧。使笑云。涕及頤矣。融曰我豈有工夫為俗人拭涕耶。上聞而嘆異。仍厚賜旌之。

冒死納僧

唐法沖

【現代漢語翻譯】 現代漢語譯本 眾望所歸。多次徵召都不應允。國王大怒，來到慈藏隱居的山中，將要親手殺了他。慈藏說：『我寧願持戒一日而死，也不願一生破戒而生。』國王因此不忍心殺他，將情況全部上報。國王歎服他的德行。

寧死不起

唐朝四祖道信大師，住在黃梅山三十多年。貞觀年間（627-649）唐太宗三次下詔令他前往京師，道信大師都以生病為理由推辭。皇帝派來的使者說：『如果再不起來，就砍下你的頭。』道信大師伸出脖子等待受刑。使者將情況上報，太宗皇帝感嘆，賜予珍貴的財物，以成全他的志向。

讚語說：像子陵拒絕光武帝，種老推辭仁宗皇帝，這都是隱逸之士的常態。但沒聽說過用刀威脅也不改變志向的。丹鳳鳥衝上雲霄，可以仰望卻無法追趕。四祖道信大師就是這樣的人啊！慈藏也是這樣的人啊！

三詔不赴

唐朝汾州無業禪師，是陜西雍州人。穆宗皇帝派遣左街僧錄靈準帶著詔書去請他。禪師笑著說：『貧僧有什麼德行，多次勞煩人主。你先走，我隨後就到。』於是沐浴更衣，鋪設座位，告訴門人說：『你們的見聞覺知之性與廣闊的虛空一樣長壽。一切境界本來就是空寂的。迷惑的人不明白這個道理，就會被外境迷惑，流轉生死，沒有窮盡。常時明瞭一切皆空，沒有一法可以執著。這就是諸佛用心之處。』說完就端坐，半夜圓寂。靈準回去稟報，皇帝非常欽佩讚歎，賜予謚號『大達國師』。禪師經歷了憲宗、穆宗兩朝，總共三次下詔，他都沒有應允。

詔至不起

唐朝懶融，隱居在金陵牛首山。皇上聽說了他的名聲，派遣中使召見他。使者到了，懶融禪師正坐在地上燒牛糞火，撿起煨熟的芋頭吃，鼻涕流到下巴上。使者說：『天子有詔，尊者請起來吧。』懶融禪師熟視無睹，不理不睬。使者笑著說：『鼻涕都流到下巴上了。』懶融禪師說：『我哪裡有工夫為俗人擦鼻涕呢？』皇上聽了這件事，感到驚異，仍然給予豐厚的賞賜來表彰他。

冒死納僧

唐朝法沖

English version He was the one to whom everyone looked up. He declined repeated summons. The king was furious and came to the mountain where Cizang (a monk's name) was staying, intending to kill him. Cizang said, 'I would rather die holding the precepts for one day than live a lifetime breaking them.' The king could not bear to kill him and reported everything. The king admired him.

Refusing to Rise Even in the Face of Death

Great Master Daoxin (the Fourth Patriarch of Chan Buddhism in Tang Dynasty) lived in Huangmei Mountain for more than thirty years. During the Zhenguan era (627-649), Emperor Taizong of the Tang Dynasty issued three imperial edicts summoning him to the capital, but Master Daoxin declined on the grounds of illness. The emperor sent a messenger, saying, 'If you do not rise again, I will take your head.' The master stretched out his neck to receive the blade. The messenger reported this to the emperor, who sighed in admiration and bestowed precious gifts to fulfill his will.

The eulogy says: Ziling's (a recluse) refusal of Emperor Guangwu and Old Zhong's (a recluse) resignation from Emperor Renzong are common occurrences for hermits. But it has never been heard of that someone would not turn back even when threatened with a white blade. The phoenix soaring into the sky can be admired but not chased. Is the Fourth Patriarch such a person? Is Cizang such a person?

Refusing Three Summons

Chan Master Wuye of Fenzhou in the Tang Dynasty was a native of Yongzhou, Shaanxi. Emperor Muzong sent Lingzhun, the Senglu (Monk Registrar) of the Left Street, with an imperial edict to invite him. The master smiled and said, 'What virtue do I, a poor monk, possess to trouble the ruler so many times? You go first, and I will follow.' Then he bathed, laid out a seat, and told his disciples, 'The nature of your seeing, hearing, knowing, and perceiving is as long-lived as the great void. All realms are inherently empty and still. Those who are deluded do not understand this and are thus deluded by external realms, transmigrating endlessly. Constantly understand that everything is empty, and there is not a single dharma to cling to. This is where all Buddhas focus their minds.' After speaking, he sat upright and passed away in the middle of the night. Lingzhun returned to report, and the emperor greatly admired and praised him, bestowing the posthumous title 'Greatly Attained National Teacher.' The master lived through the reigns of Emperors Xianzong and Muzong, and he refused a total of three summons.

Refusing to Rise Upon Arrival of the Edict

Lanrong (a monk's name) of the Tang Dynasty lived in seclusion on Niushou Mountain in Jinling. The emperor heard of his name and sent an envoy to summon him. When the envoy arrived, Chan Master Lanrong was sitting on the ground burning cow dung fire, picking up roasted taro to eat, with snot running down his cheeks. The envoy said, 'The Son of Heaven has an edict; Venerable One, please rise.' Chan Master Lanrong stared at him without paying attention. The envoy smiled and said, 'The snot is running down to your chin.' Chan Master Lanrong said, 'How could I have the time to wipe snot for worldly people?' The emperor heard of this and was amazed, and still bestowed generous rewards to honor him.

Risking Death to Admit Monks

Fachong (a monk's name) of the Tang Dynasty

【English Translation】 He was the one to whom everyone looked up. He declined repeated summons. The king was furious and came to the mountain where Cizang (a monk's name) was staying, intending to kill him. Cizang said, 'I would rather die holding the precepts for one day than live a lifetime breaking them.' The king could not bear to kill him and reported everything. The king admired him.

Refusing to Rise Even in the Face of Death

Great Master Daoxin (the Fourth Patriarch of Chan Buddhism in Tang Dynasty) lived in Huangmei Mountain for more than thirty years. During the Zhenguan era (627-649), Emperor Taizong of the Tang Dynasty issued three imperial edicts summoning him to the capital, but Master Daoxin declined on the grounds of illness. The emperor sent a messenger, saying, 'If you do not rise again, I will take your head.' The master stretched out his neck to receive the blade. The messenger reported this to the emperor, who sighed in admiration and bestowed precious gifts to fulfill his will.

The eulogy says: Ziling's (a recluse) refusal of Emperor Guangwu and Old Zhong's (a recluse) resignation from Emperor Renzong are common occurrences for hermits. But it has never been heard of that someone would not turn back even when threatened with a white blade. The phoenix soaring into the sky can be admired but not chased. Is the Fourth Patriarch such a person? Is Cizang such a person?

Refusing Three Summons

Chan Master Wuye of Fenzhou in the Tang Dynasty was a native of Yongzhou, Shaanxi. Emperor Muzong sent Lingzhun, the Senglu (Monk Registrar) of the Left Street, with an imperial edict to invite him. The master smiled and said, 'What virtue do I, a poor monk, possess to trouble the ruler so many times? You go first, and I will follow.' Then he bathed, laid out a seat, and told his disciples, 'The nature of your seeing, hearing, knowing, and perceiving is as long-lived as the great void. All realms are inherently empty and still. Those who are deluded do not understand this and are thus deluded by external realms, transmigrating endlessly. Constantly understand that everything is empty, and there is not a single dharma to cling to. This is where all Buddhas focus their minds.' After speaking, he sat upright and passed away in the middle of the night. Lingzhun returned to report, and the emperor greatly admired and praised him, bestowing the posthumous title 'Greatly Attained National Teacher.' The master lived through the reigns of Emperors Xianzong and Muzong, and he refused a total of three summons.

Refusing to Rise Upon Arrival of the Edict

Lanrong (a monk's name) of the Tang Dynasty lived in seclusion on Niushou Mountain in Jinling. The emperor heard of his name and sent an envoy to summon him. When the envoy arrived, Chan Master Lanrong was sitting on the ground burning cow dung fire, picking up roasted taro to eat, with snot running down his cheeks. The envoy said, 'The Son of Heaven has an edict; Venerable One, please rise.' Chan Master Lanrong stared at him without paying attention. The envoy smiled and said, 'The snot is running down to your chin.' Chan Master Lanrong said, 'How could I have the time to wipe snot for worldly people?' The emperor heard of this and was amazed, and still bestowed generous rewards to honor him.

Risking Death to Admit Monks

Fachong (a monk's name) of the Tang Dynasty

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。隴西成紀人。貞觀初來私度者處以極刑。時嶧陽山多逃僧避難。資給告匱。沖詣州宰告曰。如有死事。沖身當之。但施道糧。終獲福祐。宰嘉其志。冒網賙濟焉。

不赴俗筵

唐韜光禪師。結茆于靈隱西峰。刺史白居易具飯以詩邀之。光答偈不往。有城市不堪飛錫到。恐驚鶯囀𦘕樓前之句。其高致如此。

贊曰。有古德辭朝貴招宴偈云。昨日曾將今日期。出門倚杖又思惟。為僧只合居山谷。國士筵中甚不宜。與韜光高致先後如出一轍。噫。斯二偈者。衲子當朝暮吟詠一過始得。

不受衣號

(后)唐全付。吳郡崑山人。見南塔涌禪師頓明心地。后住清化禪院。錢忠憲王遣使賜紫袈裟。付上章力辭。使再往。又辭曰。吾非飾讓也。恐後人效吾而逞欲也。尋賜號純一禪師。復固辭不受。

力辭賜紫

五代恒超。范陽人。止開元寺。講經論二十餘年。前後州牧使臣投刺求見者。令童子收刺。罕所接對。時郡守李公欲奏賜紫衣。超辭以詩。有誓傳經論死。不染利名生之句。李公復令人勸勉。超確然不拔。且曰。而復來。吾在盧龍塞外矣。相國瀛王馮公聞其名。修書通好。超曰。貧道早舍父母克志修行。本期彌勒知名。不謂浪傳宰輔。豈以虛向浮利留心乎。馮公益重之。表聞于朝

【現代漢語翻譯】 現代漢語譯本： 隴西成紀（今甘肅省秦安縣）人。貞觀（唐太宗年號，627-649年）初年，朝廷對私自出家者處以極刑。當時嶧陽山（具體位置待考）有很多逃避災難的僧人，生活物資非常匱乏。釋衝前往州府，告訴地方長官說：『如果有什麼罪責，我釋沖願意承擔。只希望能夠施捨一些糧食，最終一定會獲得福報。』地方長官讚賞他的志向，冒著觸犯法律的風險賙濟那些僧人。

不赴俗筵 唐朝韜光禪師，在靈隱寺西峰結草為廬。刺史白居易準備了齋飯，並用詩歌邀請他。韜光禪師作偈回覆，沒有前去。其中有『城市不堪飛錫到，恐驚鶯囀𦘕樓前』的詩句。他的高尚情操就是這樣。

贊曰：古代有一位高僧拒絕朝廷貴族的宴請，作偈說：『昨日曾將今日期，出門倚杖又思惟。為僧只合居山谷，國士筵中甚不宜。』與韜光禪師的高尚情操前後如出一轍。唉！這兩首偈語，出家人應當早晚吟誦一遍，才能領會其中的深意。

不受衣號 (后)唐全付禪師，吳郡崑山（今江蘇省崑山市）人。見到南塔涌禪師后，頓悟心地。後來住在清化禪院。錢忠憲王派使者賜予他紫色袈裟，全付禪師上書極力推辭。使者再次前往，他又推辭說：『我不是假意推讓，是擔心後人效仿我而放縱慾望。』不久，朝廷賜予他『純一禪師』的稱號，他又堅決推辭不接受。

力辭賜紫 五代時期恒超禪師，范陽（今河北省涿州市）人。住在開元寺，講解經論二十多年。前後有州牧使臣遞上名帖求見，他都讓童子收下名帖，很少接見他們。當時郡守李公想要上奏朝廷賜予他紫色袈裟，恒超禪師用詩歌推辭，其中有『誓傳經論死，不染利名生』的詩句。李公再次派人勸勉，恒超禪師態度堅決不動搖，並且說：『你如果再來，我就到盧龍塞外去了。』相國瀛王馮公聽說了他的名聲，修書與他交好。恒超禪師說：『貧道早年捨棄父母，立志修行，本希望彌勒佛知道我的名字，沒想到名聲竟然傳到了宰輔那裡。難道我會因為虛名浮利而動心嗎？』馮公更加敬重他，上表朝廷。

【English Translation】 English version: He was a native of Chengji (present-day Qin'an County, Gansu Province) in Longxi. In the early years of the Zhenguan era (Emperor Taizong of Tang, 627-649 AD), the court imposed the death penalty on those who became monks without official permission. At that time, many monks fled to Mount Yiyang (location to be determined) to escape the persecution, and they were in dire need of supplies. Chong went to the local government and told the officials, 'If there is any crime, I, Chong, am willing to bear it. I only hope that you can provide some food, and you will eventually receive blessings.' The local officials admired his ambition and risked violating the law to help those monks.

Refusing Secular Banquets During the Tang Dynasty, Chan Master Taoguang built a thatched hut on the West Peak of Lingyin Temple. The governor, Bai Juyi, prepared a vegetarian meal and invited him with a poem. Chan Master Taoguang replied with a verse and did not go. Among the lines were, 'The city is not suitable for the arrival of a wandering monk, for fear of startling the warbling orioles in front of the painted towers.' Such was his noble character.

Commentary: An ancient virtuous monk refused an invitation from noble officials of the court, composing a verse that said, 'Yesterday I made an appointment for today, but when I went out with my staff, I reconsidered. A monk should only live in the mountains and valleys, it is very inappropriate to be at a banquet with national dignitaries.' This is exactly the same as Chan Master Taoguang's noble character. Alas! These two verses should be recited by monks every morning and evening to understand their profound meaning.

Refusing Robes and Titles During the (Later) Tang Dynasty, Chan Master Quanfu was a native of Kunshan (present-day Kunshan City, Jiangsu Province) in Wujun. After seeing Chan Master Yong of Nanta, he suddenly awakened his mind. Later, he lived in Qinghua Chan Monastery. King Qian Zhongxian sent an envoy to bestow upon him a purple kasaya (robe), but Chan Master Quanfu submitted a memorial strongly declining it. The envoy went again, and he declined again, saying, 'I am not pretending to decline, but I am afraid that later generations will imitate me and indulge their desires.' Soon, the court bestowed upon him the title of 'Chan Master Chunyi,' but he firmly declined to accept it.

Strongly Refusing the Bestowal of Purple Robes During the Five Dynasties period, Chan Master Hengchao was a native of Fanyang (present-day Zhuozhou City, Hebei Province). He lived in Kaiyuan Temple, lecturing on scriptures and treatises for more than twenty years. The successive governors and envoys who submitted their cards seeking an audience were instructed to have the cards collected by a young attendant, and he rarely met with them. At that time, Prefect Li wanted to petition the court to bestow upon him a purple robe, but Chan Master Hengchao declined with a poem, which included the lines, 'I vow to transmit the scriptures and treatises until death, and not be tainted by fame and fortune in life.' Prefect Li sent people again to persuade him, but Chan Master Hengchao remained steadfast and unyielding, and said, 'If you come again, I will be beyond the Lulong Pass.' The Prime Minister, Prince Ying of Feng, heard of his reputation and sent a letter to befriend him. Chan Master Hengchao said, 'This poor monk abandoned his parents early and resolved to cultivate diligently, originally hoping that Maitreya Buddha would know my name, but I never expected that my reputation would spread to the prime ministers. How could I be moved by empty fame and fleeting gain?' Prince Feng respected him even more and reported him to the court.

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。強賜紫焉。卒之日。天樂盈空。蓋生兜率之明驗也。

贊曰。紆金紫之服。交宰輔之門。人所深愿而惟恐其不得也。二公堅辭再四。若將浼焉。清風凜然披拂千古。真可以涼奔競之炎衷而醒利名之醉眼矣。

不樂王宮

後唐貞辨。中山人。刻苦修學刺血書經。時并州不容外僧。辨出野外。隱身古冢中。武帝畋游。辨方出冢。見旌旗騎乘還入冢穴。帝擒之問故。檢冢中。則草座案硯疏鈔羅布。遂命入府供養。曹太后深加仰重。辨訴於後曰。本以學法為重。久在王宮如梏械耳。帝乃縱其自由。

袖納薦書

(趙)宋雪竇顯禪師。得法于智門祚公。將游兩浙。學士曾公謂曰。靈隱天下勝處。珊禪師吾故人。附書薦顯。顯至靈隱。陸沉眾中三年。俄曾公奉使浙西訪顯。靈隱莫有知者。時僧千餘。使吏檢床籍乃得顯。問向所附書。出諸袖中封緘如故。曰。公意勤。然行腳人於世無求。敢希薦達哉。曾公大笑。珊以是奇之。

贊曰。今人得貴宦書如獲拱璧而曉夜求售。其亦不聞雪竇之風歟。吾怪雪竇拈唱宗乘電掣雷轟。不讓德山臨濟諸老。考其平生。則器度由來不凡矣。為釋子者不可不自愛。

棄書不拆

宋武寧慧安禪師。與圓通秀鐵壁同參天衣。安居武寧荒村破院。單丁三

十年。而圓通應詔居法雲。威光烜然。后以書致安。安不拆而棄之。侍者問故。安曰。吾始以秀有精彩。今知其癡也。出家兒。冢間樹下辦那事如救頭然。無故於八達衢頭架大屋。養數百閑漢。此真開眼尿床。吾何復對哉。

贊曰。秀多眾。安單丁。蓋易地皆然耳。安非詆秀。警世之頑群癡聚而已。雖然。養閑漢猶可也。今之所養者忙漢也。尚何言哉。

對使焚缽

宋懷璉。漳州人。皇祐中召對化城殿稱旨。賜號大覺禪師。璉持律甚嚴。上嘗遣使賜龍腦缽盂。璉對使焚之曰。吾法以壞色衣。以瓦缽食。此缽非法。宜無所用。使回奏。上嘉嘆久之。

贊曰。璉公煆缽而無怖心。英祖聞奏而無怒色。所謂微先生不能成光武之大。微光武不能遂先生之高者也。得非宗門之盛事歟。

○總論

上錄忠君。此紀高尚。高尚是則忠君者非歟。是不然。顧所守何如耳。道充于巖穴而名聞于廊廟。上度吾君下度吾民。非弘法利生之正務乎。獨惜大道不立而枉己以求榮者。貽釋子之羞也。噫。為僧者誠以道自重。使國王大臣聞天下有樂道忘勢之僧。而嘆之羨之。其忠亦多矣。豈必面陳獻替而後為忠乎。吾是以知南陽寵逮七朝。無業力辭三詔。遇不同。而其道同。其忠同。

△遲重之行第八

【現代漢語翻譯】 現代漢語譯本 十年後，圓通和尚應詔住在法雲寺，聲名顯赫。後來他寫信給慧安和尚，慧安看都沒看就扔掉了。侍者問他原因，慧安說：『我當初覺得神秀和尚很有才華，現在才知道他是個癡人。出家人，應該像救頭一樣，在墳墓邊、樹林下辦修行的事情。他卻無緣無故地在四通八達的道路口蓋大房子，養著幾百個閑人，這真是睜著眼睛在床上尿尿。我還有什麼好回覆的呢？』 贊曰：神秀和尚人多勢眾，慧安和尚孤身一人，大概換個地方都是這樣吧。慧安並非詆譭神秀，而是警醒世上那些頑固癡迷的人。雖然如此，養閑人還可以，現在養的卻是忙碌奔波的人，還說什麼呢？ 宋朝的懷璉和尚，是漳州人。宋仁宗皇祐年間（1049-1054）被召到化城殿覲見，得到皇帝的讚賞，賜號大覺禪師。懷璉持戒非常嚴格。皇帝曾經派使者賜給他龍腦缽盂。懷璉當著使者的面把缽盂燒掉了，說：『我們佛法是用壞色的衣服，用瓦缽吃飯。這個缽不符合佛法，應該沒有什麼用處。』使者回去稟報，皇帝嘉獎贊嘆了很久。 贊曰：懷璉公燒缽而沒有恐懼之心，宋英宗聽了奏報而沒有憤怒之色，這就是所謂的沒有微子，就不能成就商湯的光大；沒有商湯的光大，就不能成就微子的崇高啊。難道不是宗門的大事嗎？ 總論：前面記載的是忠於君主的事蹟，這裡記載的是高尚的品德。高尚是正確的，那麼忠於君主就是錯誤的嗎？不是這樣的。關鍵在於所堅守的是什麼。道行充滿於山林巖穴，而名聲傳揚于朝廷廟堂。上能度化君主，下能度化百姓，這難道不是弘揚佛法、利益眾生的正當事務嗎？只可惜大道不能確立，而委屈自己以求取榮華的人，給佛門弟子帶來了羞辱。唉！做僧人的，真正應該用道來尊重自己，使得國王大臣聽到天下有樂於道而忘記權勢的僧人，而感嘆羨慕他們，他們的忠心也就很多了。難道一定要當面陳述建議才算是忠心嗎？因此我知道南陽慧忠國師受到七朝皇帝的恩寵，無業禪師多次辭謝皇帝的詔令，境遇不同，而他們的道相同，他們的忠心也相同。 遲重之行第八

【English Translation】 English version Ten years later, Yuantong (a monk's name) was summoned to reside at Fayun Temple, where his reputation flourished. Later, he sent a letter to Huian (another monk's name), who discarded it without even opening it. When an attendant asked why, Huian replied, 'I initially thought that Shenxiu (a monk's name) was talented, but now I know he is foolish. A monk should focus on practicing diligently in cemeteries or under trees, as if saving his own head. Yet, he needlessly builds large houses at major intersections, housing hundreds of idle men. This is like urinating in bed with one's eyes open. What can I possibly reply to that?' Commentary: Shenxiu had a large following, while Huian was alone. This is likely the case wherever they went. Huian was not criticizing Shenxiu, but rather warning the world about those who are stubborn and foolish. However, supporting idle men is still better than supporting busy, bustling people. What more can be said? During the Song Dynasty (960-1279), Huailian (a monk's name) from Zhangzhou was summoned to the Huacheng Hall during the Huangyou era (1049-1054) of Emperor Renzong (reigned 1022-1063), where he pleased the emperor and was granted the title 'Greatly Enlightened Zen Master'. Huailian strictly adhered to the precepts. The emperor once sent an envoy to bestow upon him a borneol camphor bowl. Huailian burned the bowl in front of the envoy, saying, 'Our Dharma uses robes of impure colors and eats with earthen bowls. This bowl is not in accordance with the Dharma and should be of no use.' The envoy returned and reported this to the emperor, who praised and admired him for a long time. Commentary: Master Lian (referring to Huailian) burned the bowl without fear, and Emperor Yingzong (reigned 1063-1067) heard the report without anger. This is what is meant by 'Without Wei Zi, Tang (referring to Tang the Successful) could not have achieved greatness; without Tang's greatness, Wei Zi could not have achieved his high standing.' Is this not a great event in the Zen school? General Discussion: The previous records were about loyalty to the ruler, while this records noble character. Is it that being noble is correct, and being loyal to the ruler is wrong? It is not so. It depends on what one adheres to. The Way fills the caves and mountains, while fame is heard in the halls of the court. To save the ruler above and save the people below, is this not the proper task of propagating the Dharma and benefiting sentient beings? It is only a pity that the Great Way cannot be established, and those who wrong themselves to seek glory bring shame to the Buddhist disciples. Alas! Those who are monks should truly respect themselves with the Way, so that kings and ministers hear that there are monks in the world who are happy in the Way and forget power, and admire them. Their loyalty is also great. Is it necessary to present suggestions in person before being considered loyal? Therefore, I know that Nanyang Huizhong (a monk's name) was favored by seven emperors, and Wuye (a monk's name) repeatedly declined the emperor's edicts. Their circumstances were different, but their Way was the same, and their loyalty was the same. Chapter Eight: Conduct of Deliberation and Gravity

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傳法久隱

唐六祖大師。初參五祖即悟自心。祖曰。汝根性大利。著槽廠去。遂事舂碓。腰石勤劬苦作供眾。後傳衣法。夜半潛去。隱跡于獵人中。蓬首垢面者一十六年。后以龍天見推。乃于印宗法師講席偶論風幡。四眾驚仰。扶翊開法大闡南宗。為萬代師表焉。

贊曰。大師不惟開法於十六年之後。而剃髮亦如之。養深積厚古今一人而已。師表萬代不亦宜乎。

十年秘重

唐桂琛。常山人。初學毗尼。后訪南宗遍參知識。得旨于玄沙大師。密行陸沉。漳州牧王公請于閩城西石由蓮宮。駐錫十數年。秘重妙道。有懇志扣求者乃為開演。既而遷羅漢院。破垣敗簀恬如也。勤州太保固請宣法。退讓不獲。方受其請大開法門。參徒莫計。出法眼一宗焉。

不宜靈異

(后)唐善靜。長安金城人。南遊樂普。見安公法裔。乃融心要。后還故里。留守王公營永安院居之。嘗洗沐。舍利隕落。即收秘。不許弟子示人。又禪寂次。忽有白鶴馴狎于庭。若聽法者。靜令人驅逐。凡此殊徴有而不宣。

贊曰。古人獲靈異而秘重不宣。今人無靈異而偽稱惑眾。心事蓋霄壤矣。聖益聖。愚益愚。又何怪乎。

混跡樵牧

唐普愿。鄭州新鄭人。依大隈山大慧禪師受業。得法于江

【現代漢語翻譯】 現代漢語譯本

傳法久隱

唐朝六祖大師（六祖慧能，638-713）。最初參拜五祖（五祖弘忍，601-674）時就領悟了自己的本心。五祖說：『你的根性非常有利，去槽廠工作吧。』於是六祖便在碓房舂米，腰上綁著石頭，勤勞辛苦地為大家服務。後來五祖傳授衣缽和佛法，六祖在半夜悄悄離開，隱匿在獵人之中，蓬頭垢面地生活了十六年。之後被龍天（護法神）推舉，才在印宗法師的講席上偶然談論風幡的公案，四眾弟子驚歎仰慕，扶助他開法，大大闡揚了南宗禪法，成為萬代的師表。

讚語說：大師不僅在十六年之後才開始開法，而且剃度也是如此。養深積厚，古往今來只有一人而已。作為萬代的師表，不也是很合適的嗎？

十年秘重

唐朝桂琛（867-928），常山人。最初學習毗尼（戒律），後來爲了尋訪南宗禪法，遍參知識。在玄沙大師（玄沙師備，835-908）處領悟了禪旨。他秘密修行，默默無聞。漳州牧王公邀請他到閩城西石由蓮宮，在那裡駐錫了十幾年，秘密地珍視妙道。只有那些真心誠意前來求教的人，他才為他們開示演說。之後他遷居到羅漢院，即使住在破墻爛席中，也安之若素。勤州太保堅決請求他宣揚佛法，他推辭不掉，才接受了請求，大開法門，前來參學的弟子數不勝數，開創了法眼宗。

不宜靈異

（后）唐朝善靜，長安金城人。南遊到樂普，見到安公的法嗣，於是融會了心要。後來回到故鄉，留守王公為他建造了永安院居住。曾經有一次洗浴時，舍利從天而降，他立即收藏起來，不許弟子向人展示。還有一次禪定時，忽然有白鶴馴服地來到庭院，好像在聽法一樣。善靜讓人把它們趕走。凡是這種奇異的徵兆，他有了也不宣揚。

讚語說：古人獲得靈異就秘密珍藏，不加以宣揚；現在的人沒有靈異卻虛假地宣稱，迷惑大眾。他們的心事真是天壤之別啊！聖人更加聖明，愚人更加愚蠢，又有什麼奇怪的呢？

混跡樵牧

唐朝普愿，鄭州新鄭人。依止大隈山大慧禪師受業，在江 English version

Transmitting the Dharma in Seclusion for a Long Time

The Great Master Huineng, the Sixth Patriarch of the Tang Dynasty (638-713). He initially awakened to his own mind upon visiting the Fifth Patriarch (Hongren, 601-674). The Fifth Patriarch said, 'Your inherent nature is greatly advantageous. Go to the rice mill.' Thereupon, he worked at the rice mill, strapping stones to his waist, diligently and laboriously serving everyone. Later, the Fifth Patriarch transmitted the robe and Dharma to him, and he secretly departed in the middle of the night, concealing himself among hunters, living with disheveled hair and a dirty face for sixteen years. Afterwards, he was recommended by the Dragon Gods and other deities, and he happened to discuss the case of the wind and the banner during a lecture by Dharma Master Yinzong. The four assemblies were astonished and admired him, supporting him in opening the Dharma and greatly propagating the Southern School of Chan, becoming a teacher for all generations.

A verse in praise says: The Great Master not only began to open the Dharma after sixteen years, but also his tonsure was similar. Nurturing depth and accumulating thickness, he is the only one in ancient and modern times. Is it not fitting that he be a teacher for all generations?

Secretly Cherishing for Ten Years

Gui Chen of the Tang Dynasty (867-928), was a native of Changshan. He initially studied the Vinaya (discipline), and later, in order to seek the Southern School of Chan, he visited teachers everywhere. He attained the essence of Chan from Great Master Xuansha (Shibei, 835-908). He practiced secretly and remained unknown. The Prefect Wang of Zhangzhou invited him to the Lotus Palace of Shiyou in the west of Min City. He stayed there for more than ten years, secretly cherishing the wonderful path. Only to those who sincerely and earnestly sought instruction would he expound and explain it. Afterwards, he moved to Luohan Monastery, remaining content even in dilapidated walls and broken mats. The Taibao of Qin Prefecture earnestly requested him to proclaim the Dharma. Unable to decline, he accepted the request and greatly opened the Dharma gate. The number of disciples who came to study was countless, and he founded the Fayan School.

Not Suitable for Miraculous Events

Shanjing of the (Later) Tang Dynasty, was a native of Jincheng in Chang'an. He traveled south to Lepu and met the Dharma heirs of Angong, thereby integrating the essentials of the mind. Later, he returned to his hometown, and Prefect Wang built the Yong'an Monastery for him to reside in. Once, while bathing, Sharira (relics) fell from the sky. He immediately collected and concealed them, not allowing his disciples to show them to others. Also, during a meditation session, white cranes suddenly came tamely to the courtyard, as if listening to the Dharma. Shanjing ordered people to drive them away. All such extraordinary signs he had but did not proclaim.

A verse in praise says: The ancients obtained miraculous events and secretly cherished them, not proclaiming them; people today have no miraculous events but falsely claim them, deluding the masses. Their intentions are as different as heaven and earth! The wise become wiser, and the foolish become more foolish. What is so strange about that?

Mingling Among Woodcutters and Herdsmen

Pu Yuan of the Tang Dynasty, was a native of Xinzheng in Zhengzhou. He studied under Chan Master Dahui of Mount Dawei, and attained the Dharma at Jiang

【English Translation】 Transmitting the Dharma in Seclusion for a Long Time The Great Master, the Sixth Patriarch of the Tang Dynasty, initially awakened to his own mind upon visiting the Fifth Patriarch. The Fifth Patriarch said, 'Your inherent nature is greatly advantageous. Go to the rice mill.' Thereupon, he worked at the rice mill, strapping stones to his waist, diligently and laboriously serving everyone. Later, the Fifth Patriarch transmitted the robe and Dharma to him, and he secretly departed in the middle of the night, concealing himself among hunters, living with disheveled hair and a dirty face for sixteen years. Afterwards, he was recommended by the Dragon Gods and other deities, and he happened to discuss the case of the wind and the banner during a lecture by Dharma Master. The four assemblies were astonished and admired him, supporting him in opening the Dharma and greatly propagating the Southern School of Chan, becoming a teacher for all generations. A verse in praise says: The Great Master not only began to open the Dharma after sixteen years, but also his tonsure was similar. Nurturing depth and accumulating thickness, he is the only one in ancient and modern times. Is it not fitting that he be a teacher for all generations? Secretly Cherishing for Ten Years Gui Chen of the Tang Dynasty, was a native of Changshan. He initially studied the Vinaya, and later, in order to seek the Southern School of Chan, he visited teachers everywhere. He attained the essence of Chan from Great Master. He practiced secretly and remained unknown. The Prefect Wang of Zhangzhou invited him to the Lotus Palace of Shiyou in the west of Min City. He stayed there for more than ten years, secretly cherishing the wonderful path. Only to those who sincerely and earnestly sought instruction would he expound and explain it. Afterwards, he moved to Luohan Monastery, remaining content even in dilapidated walls and broken mats. The Taibao of Qin Prefecture earnestly requested him to proclaim the Dharma. Unable to decline, he accepted the request and greatly opened the Dharma gate. The number of disciples who came to study was countless, and he founded the Fayan School. Not Suitable for Miraculous Events Shanjing of the (Later) Tang Dynasty, was a native of Jincheng in Chang'an. He traveled south to Lepu and met the Dharma heirs of Angong, thereby integrating the essentials of the mind. Later, he returned to his hometown, and Prefect Wang built the Yong'an Monastery for him to reside in. Once, while bathing, Sharira fell from the sky. He immediately collected and concealed them, not allowing his disciples to show them to others. Also, during a meditation session, white cranes suddenly came tamely to the courtyard, as if listening to the Dharma. Shanjing ordered people to drive them away. All such extraordinary signs he had but did not proclaim. A verse in praise says: The ancients obtained miraculous events and secretly cherished them, not proclaiming them; people today have no miraculous events but falsely claim them, deluding the masses. Their intentions are as different as heaven and earth! The wise become wiser, and the foolish become more foolish. What is so strange about that? Mingling Among Woodcutters and Herdsmen Pu Yuan of the Tang Dynasty, was a native of Xinzheng in Zhengzhou. He studied under Chan Master of Mount Dawei, and attained the Dharma at Jiang

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西馬大師。含景匿耀似不能言。貞元十年掛錫池陽南泉山。蓑笠飯牛混于樵牧。斫山畬田。足不下南泉三十年。太和中池陽太守與宣使陸公護軍劉公固請開法。道化大行。號南泉古佛云。

贊曰。遠祖師影不出廬山四十載。王老師足不下南泉三十年。此古人之盛節也。然皆得意後事。非初學所宜。出家兒大事未明。不遠千里參尋知識。此何時乃守愚空坐自失善利耶。趙州八十行腳。雪峰三登投子九上洞山。敢為癡隱者告。

事皆緣起

宋神鼎諲禪師。豫州人。與汾陽齊名。年尚未壯。隱於南嶽二十年乃領住持。又二十年方開堂說法。然皆緣起於他。實非己意。

歷年閉戶

宋云蓋智禪師。元祐六年退居西堂。閉戶閑居者三十年。

久處深山

明無聞聰禪師。大悟之後獨入光州山中六年。陸安州深山六年。復至光州又經三年。如是山中獨行獨坐共十七年。后乃出世。

贊曰。獨行獨坐于大悟之後。亦遁跡南泉意也。彼初心未悟。而乃厭叢林畏大眾離知識。索居孤陋。不亦謬乎。

八請不赴

宋汾陽無德禪師。見七十員善知識。前後八請皆不出世。燕居襄陽白馬寺。並汾道俗千餘人堅請不已。乃順人望。既至。宗風大振跡不越閫。自為不出院歌以見志云。

【現代漢語翻譯】 現代漢語譯本 西馬大師：他的才華內斂，不輕易顯露，似乎不善言辭。唐貞元十年（794年）在池陽南泉山掛錫（指僧人雲遊四方，止宿寺院）。他身披蓑衣，頭戴斗笠，以放牛為生，混跡于砍柴放牧的人群中。他開山種田，三十年足跡不曾離開南泉。唐太和年間，池陽太守與宣使陸公、護軍劉公極力邀請他開壇講法，他的教化大為盛行，被尊稱為南泉古佛。

贊曰：遠祖師（指慧遠大師）的身影不曾離開廬山四十年，王老師（指南泉普愿）的足跡不曾離開南泉三十年。這都是古人的高尚節操。然而，這些都是在有所成就之後的事情，不適合初學者。出家之人，如果大事尚未明瞭，不遠千里去參訪善知識，這又怎麼能固守愚昧，空坐著而喪失了修行的利益呢？趙州禪師八十歲還在行腳參學，雪峰禪師三次登上投子山，九次登上洞山。我敢於為那些癡迷於隱居的人提出忠告。

事皆緣起

宋朝神鼎諲禪師，是豫州人，與汾陽禪師齊名。年紀尚輕時，隱居於南嶽二十年才開始主持寺院。又過了二十年才開始開堂說法。然而，這些都是因緣所起，並非他自己的意願。

歷年閉戶

宋朝雲蓋智禪師，宋元祐六年（1091年）退居西堂，閉門閑居了三十年。

久處深山

明朝無聞聰禪師，大悟之後獨自進入光州山中六年，又在陸安州深山六年，之後又回到光州三年。就這樣在山中獨自修行了十七年，之後才出世弘法。

贊曰：在大悟之後獨自修行，也是傚法南泉禪師的意願。那些初心未悟，卻厭惡叢林，畏懼大眾，遠離善知識，獨自居住在偏僻簡陋的地方的人，不是很荒謬嗎？

八請不赴

宋朝汾陽無德禪師，拜見了七十位善知識，前後八次被邀請出世弘法都沒有答應，隱居在襄陽白馬寺。並汾地區的道俗一千多人堅持不懈地懇請他出山，於是順應眾人的期望。他到任后，宗風大振，但他從不越出寺院的範圍。他自己創作了一首不出院歌來表達自己的志向，歌中唱道：

【English Translation】 English version Master Xima: He contained his brilliance and hid his light, seemingly unable to speak well. In the tenth year of the Zhenyuan era of the Tang Dynasty (794 AD), he hung his staff (referring to a monk traveling around and staying in temples) on Nanquan Mountain in Chiyang. Dressed in a straw raincoat and bamboo hat, he herded cattle and mingled with woodcutters and shepherds. He cut mountains and cultivated fields, and his feet did not leave Nanquan for thirty years. During the Taihe era of the Tang Dynasty, the prefect of Chiyang, along with the envoy Lord Lu and the military commander Lord Liu, earnestly requested him to open the Dharma hall and preach. His teachings greatly flourished, and he was honored as the Ancient Buddha of Nanquan.

Eulogy: The distant ancestor (referring to Master Huiyuan) did not leave Mount Lu for forty years, and Teacher Wang (referring to Nanquan Puyuan) did not leave Nanquan for thirty years. These are all noble virtues of the ancients. However, these are all things done after achieving enlightenment and are not suitable for beginners. If a monastic has not yet clarified the great matter, they should travel thousands of miles to seek out good teachers. How can they cling to ignorance, sit idly, and lose the benefits of practice? Zen Master Zhaozhou traveled on foot at the age of eighty, Zen Master Xuefeng climbed Touzi Mountain three times, and Dongshan Mountain nine times. I dare to offer advice to those who are obsessed with seclusion.

All things arise from conditions

Zen Master Shending Yin of the Song Dynasty, a native of Yuzhou, was as famous as Zen Master Fenyang. While still young, he lived in seclusion on Mount Nan for twenty years before taking charge of a monastery. It was another twenty years before he began to preach. However, all of this arose from conditions and was not his own intention.

Closing the door for years

Zen Master Yungai Zhi of the Song Dynasty retired to the West Hall in the sixth year of the Yuanyou era of the Song Dynasty (1091 AD) and lived in seclusion behind closed doors for thirty years.

Dwelling in deep mountains for a long time

Zen Master Wuwen Cong of the Ming Dynasty, after great enlightenment, entered the mountains of Guang Prefecture alone for six years, then the deep mountains of Lu'an Prefecture for six years, and then returned to Guang Prefecture for another three years. In this way, he practiced alone in the mountains for seventeen years before emerging to propagate the Dharma.

Eulogy: Practicing alone after great enlightenment is also emulating the intention of Zen Master Nanquan. Those who have not yet attained initial enlightenment but dislike the sangha, fear the assembly, and distance themselves from good teachers, living alone in remote and humble places, is that not absurd?

Refusing eight invitations

Zen Master Fenyang Wude of the Song Dynasty met seventy good teachers and refused to emerge into the world despite being invited eight times. He lived in seclusion at Baima Temple in Xiangyang. More than a thousand Daoists and laypeople in the Bingfen area persistently requested him to come out of seclusion, so he complied with the wishes of the people. After he took office, the style of the sect greatly flourished, but he never stepped outside the boundaries of the monastery. He composed a song about not leaving the monastery to express his aspirations, singing:

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贊曰。歷觀諸大老得法之後。率多韜光鏟彩。時至乃彰。而此老八請不赴。其秘重尤甚。厥後宗風大振。非源深流長歟。今少年負一能。皇皇乎出世之恐后也。亦錯矣。縱然生摘得。終是不馨香。衲子宜時以自警。

重法隱山

元法聞。七歲出家。后從溫公學法華．般若．唯識．因明及四分律。溫公謂聞任重道遠。托以弘傳之寄。聞對佛像灼肌燃指刺血書經以彰重法。遂隱五臺山。不逾閫者六載。讀藏教五千卷者三番。帝師嘆曰。漢地乃有此僧耶。尋以安西王命開講筵義善寺。天子聞而徴之至闕。詔居大原教寺。賜銀章一品。求戒者皆從受焉。延祐四年三月二十四日坐逝。

廢寺隱居

元世愚。衢州西安縣人。歷參布衲及斷崖中峰諸大老。后得法于止巖。歸西安烏石山廢寺。結茆以居。影不出山者六載。名聞于朝。遣重臣賜名香金襕法衣。加號弘辨。至正間有龍眠古望等五剎新創。皆虔懇延師為開山第一祖。乃不得已應之。

○總論

或問。世尊始成正覺即演華嚴。乃有沙彌講經年甫七歲。如必歷年久隱。當如眾生何。不知古人之遲重非獨善忘世也。道高而志愈勤。心明而事彌慎。水邊林下長養聖胎。待夫果熟香飄。龍天推出。舉而措之。裕如矣。子見如來一代之利生

【現代漢語翻譯】 現代漢語譯本：

讚語說：縱觀各位大德高僧得法之後，大多韜光養晦，隱藏才華，時機到了才顯露出來。而這位老和尚多次被邀請都不應允，他的珍重和隱秘就更加深了。後來他的宗風大為振興，不是因為源頭深遠，流傳長久嗎？現在有些年輕人稍微有一點才能，就急急忙忙地想要出人頭地，唯恐落後，這也是錯誤的。即使勉強得到，終究是不香甜的。學佛的人應該時時以此來警醒自己。

重法隱山

元代的法聞，七歲出家，後來跟隨溫公學習《法華經》、《般若經》、《唯識論》、《因明》以及《四分律》。溫公認為法聞責任重大，道路遙遠，把弘揚佛法的重任寄託給他。法聞爲了表明自己對佛法的重視，在佛像前燒灼肌膚，燃指，刺血書寫佛經。於是隱居五臺山，六年沒有出過寺門。讀了三遍藏經五千卷。帝師感嘆說：『漢地竟然有這樣的僧人啊！』不久，安西王命令他在義善寺開設講壇。天子聽說后，徵召他到京城，詔令他住在太原教寺，賜予一品銀印。求受戒的人都跟隨他受戒。延祐四年（1317年）三月二十四日坐化圓寂。

廢寺隱居

元代的世愚，是衢州西安縣人。先後參拜了布衲以及斷崖、中峰等各位大德。後來在止巖處得法。回到西安烏石山的一座廢棄的寺廟，搭了個茅棚居住。六年時間沒有走出山，名聲傳到了朝廷。朝廷派遣重要官員賜予他名香和金襕袈裟，加封號為弘辨。至正年間，有龍眠古望等五座新建立的寺廟，都虔誠地邀請他擔任開山第一代祖師，於是他不得已應允了。

總結論

有人問：世尊剛成道就宣講《華嚴經》，還有沙彌七歲就能講經，如果一定要經過長久的隱居，那該如何對待眾生呢？不知道古人的遲緩和慎重，並非只是獨自修善而忘記世人。道行越高，志向越是勤勉；內心越是明亮，做事越是謹慎。在水邊林下涵養聖胎，等待果實成熟，香氣飄散，龍天推出，舉用他們，就能從容不迫了。你只看到瞭如來一代的利益眾生。

【English Translation】 English version:

A eulogy says: Looking back at the great elders after they attained the Dharma, most of them concealed their brilliance and hid their talents, revealing them only when the time was right. But this old monk refused to go even after being invited eight times, making his secrecy and importance even more profound. Later, his school of thought greatly flourished. Isn't it because the source was deep and the flow was long? Now, some young people, with just a little talent, are eager to come out into the world, fearing to be left behind. This is also wrong. Even if they manage to obtain something by force, it will never be fragrant. Monks should constantly use this to warn themselves.

Revering the Dharma and Hiding in the Mountains

Fa Wen of the Yuan Dynasty (1271-1368) became a monk at the age of seven. Later, he studied the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), Prajna Sutra (wisdom sutras), Yogācāra (Consciousness-only), Hetuvidyā (logic), and the Four-Part Vinaya (Dharmaguptaka Vinaya) with Master Wen. Master Wen believed that Fa Wen had a heavy responsibility and a long way to go, entrusting him with the task of propagating the Dharma. To show his reverence for the Dharma, Fa Wen burned his skin, burned his fingers, and used his blood to write sutras in front of the Buddha statue. Then he went into seclusion in Mount Wutai, not leaving the temple for six years. He read the five thousand volumes of the Tripitaka three times. The Imperial Teacher sighed and said, 'Is there such a monk in the Han land!' Soon, Anxi Wang (Prince of Anxi) ordered him to open a lecture hall in Yishan Temple. The Emperor heard about it and summoned him to the capital, ordering him to reside in Dayuan Teaching Temple, and bestowing upon him a first-rank silver seal. Those who sought precepts all received them from him. On the 24th day of the third month of the fourth year of the Yanyou era (1317), he passed away while sitting in meditation.

Secluded Living in Abandoned Temple

Shi Yu of the Yuan Dynasty (1271-1368) was a native of Xi'an County, Quzhou. He successively visited monks Bu, and the great elders Duanya and Zhongfeng. Later, he attained the Dharma from Zhiyan. He returned to an abandoned temple on Wushi Mountain in Xi'an, built a thatched hut to live in. He did not leave the mountain for six years, and his name spread to the court. The court sent important officials to bestow upon him famous incense and a golden kasaya (robe), and conferred upon him the title of Hongbian. During the Zhizheng era (1341-1368), five newly built temples, including Longmian, Guwang, etc., all sincerely invited him to be the first founding patriarch, so he had no choice but to accept.

General Conclusion

Someone asked: The World Honored One (Buddha) preached the Avatamsaka Sutra (Flower Garland Sutra) immediately after attaining enlightenment, and there was also a novice monk who could preach the sutras at the age of seven. If one must go through a long period of seclusion, how should one treat sentient beings? One does not know that the slowness and prudence of the ancients were not just about cultivating oneself and forgetting the world. The higher one's path, the more diligent one's aspirations; the brighter one's heart, the more cautious one's actions. Nurturing the sacred embryo by the water and under the trees, waiting for the fruit to ripen and the fragrance to spread, the dragons and gods will push them out, and using them will be easy. You only see the benefits of the Tathagata (Buddha) for one generation of sentient beings.

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。而不知三祇之熏煉。又安知七歲沙彌非多生之熟習耶。佛法不是鮮魚那怕爛卻。斯言雖小可以喻大。

△艱苦之行第九

年老頭陀

佛世大迦葉尊者。專行頭陀。年老不捨。佛憫其衰邁。謂言。汝久事勤苦。宜稍自逸。迦葉苦行如故。佛大嘉嘆曰。汝能為一切眾生作依止。如我在世無以異也。有頭陁行如汝者。我法則存。不然。我法則滅。汝真荷擔大法者。後傳法為西天初祖。

贊曰。頭陁行之存滅。法之存亡系焉。金口敷宣。言猶在耳。今僧腴其食。文其衣。華其居。惰其四肢。飾其玩好。如王公而不知愧。末法將沉。良可扼腕。迦葉鼻祖東西二方。而所為如是。豈非懸知後患。貽厥孫謀耶。率乃祖攸行愿。禪者毋以末法自棄。

備經險難

晉曇無竭。聞法顯等躬踐佛國。慨然有忘身之誓。以永初元年集同志曇朗僧猛等二十五人。髮長安。西渡流沙。上無飛鳥下絕走獸。四顧茫茫莫知所之。惟望日光以準東西。視人骨以標行路耳。至[葸-十+夕]嶺。嶺冬夏積雪。惡龍吐毒。風雨砂礫。前度雪山。下有大江流急如箭。東西兩山之脅系索為橋。十人一過到彼岸已。舉煙為識。後人見煙知前已渡方得更進。久不見煙則知暴風吹索人墮江中矣。復過大雪山。懸崖壁立無安足處。

【現代漢語翻譯】 現代漢語譯本：卻不知道經過了長久時間的修行。又怎麼知道七歲的沙彌不是經過多生累世的熟練修習呢？佛法不是鮮魚，不怕腐爛。這句話雖然很小，卻可以用來比喻大的道理。

△艱苦之行 第九

年老頭陀

佛陀在世時，大迦葉尊者（Mahākāśyapa，佛教重要弟子）專門修行頭陀行（dhūta，一種苦行），年老了也不放棄。佛陀憐憫他年老體衰，對他說：『你長期從事勤苦的修行，應該稍微讓自己安逸一些。』迦葉（Mahākāśyapa）仍然堅持苦行。佛陀大大地讚歎說：『你能夠為一切眾生作依靠，就像我在世沒有什麼不同。有修行頭陀行像你這樣的人，我的佛法就能存在。不然，我的佛法就會滅亡。你真是承擔大法的人。』後來他傳法成為西天（指印度）初祖。

贊曰：頭陀行的存在與滅亡，關係到佛法的存在與滅亡。佛陀的金口宣說，言語還在耳邊。現在的僧人吃得肥胖，穿得華麗，住得豪華，四肢懶惰，裝飾各種玩好之物，像王公一樣卻不知道慚愧。末法時代將要沉淪，實在令人扼腕嘆息。迦葉（Mahākāśyapa）鼻祖在東西二方，而他的所作所為是這樣，難道不是預先知道後來的禍患，為子孫留下長遠的打算嗎？遵循祖師的修行願望，禪修者不要因為是末法時代就自暴自棄。

備經險難

晉朝的曇無竭（Tánwújié）法師，聽說法顯（Fǎxiǎn）等人親自前往佛國（指印度），慨然立下不顧自身安危的誓言。在永初元年（420年），集合志同道合的曇朗（Tánlǎng）、僧猛（Sēngměng）等二十五人，從長安出發，向西渡過流沙。上面沒有飛鳥，下面沒有走獸，四處茫茫，不知道該往哪裡走。只能望著日光來確定東西方向，看著人的骸骨來標示道路。到達[葸-十+夕]嶺，山嶺冬夏積雪，惡龍吐毒，風雨夾雜著砂礫。先前渡過雪山，下面有大江，水流湍急如箭。東西兩山的山腰用繩索連線成橋。十個人一次通過，到達彼岸后，舉起煙作為訊號。後面的人看到煙，就知道前面的人已經渡過，才能繼續前進。很久沒有看到煙，就知道是暴風吹斷繩索，人掉到江中了。又渡過大雪山，懸崖峭壁，沒有可以安身的地方。

【English Translation】 English version: And they do not know the cultivation of three kalpas (a kalpa is an aeon in Hindu and Buddhist cosmology). How can they know that a seven-year-old śrāmaṇera (novice monk) is not skilled from many lives of practice? The Buddha's Dharma is not like fresh fish, afraid of rotting. This saying is small, but it can be used to illustrate great principles.

△ The Practice of Hardships, Ninth

Old Ascetic

In the Buddha's time, Venerable Mahākāśyapa (one of the principal disciples of the Buddha) specialized in practicing dhūta (ascetic practices), and did not give it up even in his old age. The Buddha, pitying his old age and frailty, said, 'You have long engaged in diligent and arduous practice, you should allow yourself some ease.' Kāśyapa (Mahākāśyapa) continued his ascetic practices as before. The Buddha greatly praised him, saying, 'You can be a refuge for all sentient beings, just as if I were in the world. If there are those who practice dhūta like you, my Dharma will survive. Otherwise, my Dharma will perish. You are truly a bearer of the great Dharma.' Later, he transmitted the Dharma and became the First Patriarch of the Western Heaven (India).

Eulogy: The survival or extinction of dhūta practice is related to the survival or extinction of the Dharma. The Buddha's golden words are still in our ears. Today's monks are fat from their food, elaborate in their clothing, luxurious in their dwellings, lazy in their limbs, and adorn themselves with various playthings, like princes and dukes, yet they do not know shame. The Dharma-ending Age is about to sink, which is truly lamentable. Patriarch Kāśyapa (Mahākāśyapa) in the East and West, and his actions were such, did he not foresee future troubles and leave a long-term plan for his descendants? Follow the vows and practices of the ancestors, and do not abandon yourselves in despair because it is the Dharma-ending Age.

Prepared for Dangers and Hardships

During the Jin Dynasty, the Dharma Master Tánwújié, hearing that Fǎxiǎn and others had personally visited the Buddha-lands (India), resolutely made a vow to disregard his own safety. In the first year of Yongchu (420 CE), he gathered twenty-five like-minded companions, including Tánlǎng and Sēngměng, and set out from Chang'an, crossing the shifting sands to the west. Above, there were no flying birds; below, there were no running beasts. All around was vast and boundless, and they did not know where to go. They could only look to the sunlight to determine east and west, and look to human bones to mark the road. Arriving at [葸-十+夕] Ridge, the ridge was covered with snow all year round, and evil dragons spewed poison, with wind and rain mixed with gravel. Previously, they crossed the Snowy Mountains, below which was a great river, with a current as swift as an arrow. The sides of the two mountains were connected by ropes to form a bridge. Ten people crossed at a time, and after reaching the other shore, they raised smoke as a signal. Those behind, seeing the smoke, knew that those ahead had crossed and could proceed further. If they did not see smoke for a long time, they knew that the violent wind had broken the ropes and the people had fallen into the river. They also crossed the Great Snowy Mountains, with sheer cliffs and no place to rest their feet.

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壁有故杙孔。處處相對。人執四杙。先拔下杙。仍攀上杙。展轉相攀。經於三日方及平地。檢料同侶失十二人。進向中天竺。路既空曠。惟赍石蜜為糧。十三人中又死八人。無竭雖屢經危棘。而繫念觀音未嘗暫廢。至舍衛國。遇眾惡象。乃歸命觀音。忽現師子。像遂奔逸。至恒河。復值群兕。歸命如初。尋有大鷲飛來。牛亦驚散。後於南天竺隨舶達廣州。賚經而還。

贊曰。讀西行傳。千載而下猶可流涕。即今一字一句皆先德汗血也。而或以輕心對之。污手執之。不潔處置之。又或存而不讀。讀而不行。乃至用以博衣食貨名利而已。悲夫。

法滅缞绖

隋靈裕。見周氏滅教。悲感不勝。衣以斬缞。頭绖麻帶。如喪考妣。引同侶夜談正理。晝讀俗書。潛形灰槁以俟法復。

刺股制心

隋智舜。趙州大陸人。專修道觀。妄心卒起不可禁制。即刺股流血。或抱石巡塔。須臾不逸。髀上刺處斑剝如錦焉。

西竺取經

唐玄奘法師。立誓取經。貞觀三年單己西行。過流沙。歷高昌。及於罽賓。多虎豹不能前進。奘不知為計。閉門而坐。至晚啟門。一老僧至焉。奘即禮敬。僧教持般若心經。遂得虎豹藏形魔鬼遁跡。直造佛國取經而歸。凡經一百五十餘國。貞觀十九年冬方達京師。

【現代漢語翻譯】 現代漢語譯本 墻壁上有以前留下的木樁孔，處處相對。人們抓住四個木樁，先拔下下面的木樁，然後攀登上面的木樁，這樣輾轉攀爬，經過三天才能到達平地。檢查同伴，發現少了十二個人。繼續向中天竺（印度）前進，道路空曠，只能攜帶石蜜（冰糖）作為糧食。十三個人中又死了八個人。無竭雖然多次經歷危險，但心中默唸觀音菩薩從未停止。到達舍衛國（古印度城市）時，遇到一群兇惡的大象，於是歸命觀音菩薩，忽然出現獅子，大象便逃跑了。到達恒河時，又遇到一群野牛，歸命觀音菩薩如前。隨即有大鷲飛來，牛也驚散。後來在南天竺（南印度）跟隨商船到達廣州，帶著佛經返回。

讚語說：讀《西行傳》，千年之後仍然可以流淚。現在的一字一句都是先輩的汗水啊！然而有人卻輕視它，用臟手拿它，不潔凈地處置它，或者存放起來卻不讀，讀了卻不實踐，甚至用它來謀取衣食、貨物、名利而已。可悲啊！

法滅時的悲痛

隋朝（581年-618年）的靈裕法師，看到周朝（北周，557年-581年）滅佛，悲痛不已，穿著斬衰（最重的喪服），頭上戴著麻帶，如同死了父母一般。帶領同伴夜晚談論正理，白天閱讀世俗書籍，隱藏自己的軌跡，等待佛教復興。

刺股制心

隋朝（581年-618年）的智舜，是趙州大陸人，專門修行道觀。妄念突然產生，無法禁止，就刺自己的大腿，讓血流出來，或者抱著石頭巡繞佛塔，片刻也不放鬆。大腿上刺的地方，顏色斑駁如同錦緞一樣。

西竺取經

唐朝（618年-907年）的玄奘法師，立誓去西天取經。貞觀三年（629年）獨自一人向西出發，經過流沙，歷經高昌，到達罽賓（克什米爾地區）。遇到很多老虎和豹子，無法前進。玄奘不知道該怎麼辦，關上門坐著。到了晚上打開門，一位老僧人來了。玄奘立刻禮拜尊敬他。僧人教他持誦《般若心經》，於是老虎和豹子藏起了身形，魔鬼也逃走了。直接到達佛國取經而歸。總共經過一百五十多個國家。貞觀十九年（645年）冬天到達京師。

【English Translation】 English version There were old peg holes in the wall, facing each other everywhere. People grabbed four pegs, first pulling out the lower peg, then climbing up to the upper peg, climbing in this way, it took three days to reach the ground. Checking the companions, twelve people were missing. Continuing towards Central India (Madhya-desa), the road was empty, and only rock candy (stone honey) could be carried as food. Among the thirteen people, eight more died. Although Wu-chieh (name of a person) experienced dangers many times, he never stopped reciting the name of Avalokitesvara Bodhisattva in his mind. When he arrived at Shravasti (ancient Indian city), he encountered a group of fierce elephants, so he took refuge in Avalokitesvara Bodhisattva, and suddenly a lion appeared, and the elephants fled. When he arrived at the Ganges River, he encountered a group of wild oxen, and he took refuge in Avalokitesvara Bodhisattva as before. Immediately, a large eagle flew over, and the oxen were also frightened and scattered. Later, in South India (Dakshina-desa), he followed a merchant ship to Guangzhou, bringing back the Buddhist scriptures.

The eulogy says: Reading 'The Biography of the Western Pilgrimage', one can still shed tears after a thousand years. Every word and every sentence now is the sweat and blood of the predecessors! However, some people despise it, handle it with dirty hands, treat it uncleanly, or store it away without reading it, read it without practicing it, and even use it to seek food, goods, fame, and profit. How sad!

Grief at the Destruction of the Dharma

During the Sui Dynasty (581-618), Dharma Master Ling-yu, seeing the Zhou Dynasty (Northern Zhou, 557-581) destroy Buddhism, was overwhelmed with grief, wearing the heaviest mourning clothes (zhan-cui) and a hemp band on his head, as if his parents had died. He led his companions to discuss the correct principles at night and read secular books during the day, hiding his tracks and waiting for the revival of Buddhism.

Piercing the Thigh to Control the Mind

During the Sui Dynasty (581-618), Zhi-shun, from Dalu in Zhao Prefecture, specialized in cultivating Taoist temples. When delusional thoughts suddenly arose and could not be suppressed, he pierced his thigh to let blood flow, or carried a stone to circumambulate the pagoda, without relaxing for a moment. The pierced areas on his thigh were mottled like brocade.

Obtaining Scriptures from Western India

During the Tang Dynasty (618-907), Dharma Master Xuanzang vowed to go to the Western Regions to obtain scriptures. In the third year of the Zhenguan era (629), he set out alone to the west, passing through the quicksand, traversing Gaochang, and arriving at Kashmir (Kashmir region). Encountering many tigers and leopards, he could not move forward. Xuanzang did not know what to do, so he closed the door and sat down. When he opened the door in the evening, an old monk arrived. Xuanzang immediately bowed and respected him. The monk taught him to recite the 'Heart Sutra', and then the tigers and leopards hid their forms, and the demons fled. He went directly to the Buddha's land to obtain scriptures and returned. He passed through more than one hundred and fifty countries in total. In the winter of the nineteenth year of the Zhenguan era (645), he arrived in the capital.

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身先苦役

唐志超。同州馮翊人。年二十七。依并州開化寺贊禪師出家。潔正身心。勤履眾務。安僧數百。兩食恒備。六時無缺。每有苦役必事身先。後於汾州起光巖寺。晝夜克勤攝引後學。時逢嚴來。度僧者加以極刑。而超曾無介意如常剃落。避世逸僧憑若泰山焉。

蚤虱不除

唐曇韻。高陽人。止五臺山木瓜寺。單形弔影。處以瓦窯。衣服久而破敝。蚤虱積聚。任其味啖。寄以調伏。曾於坐夏。山饒土𤼭。既不屏除氈如凝血。但引咎自責愿以相酬。情無吝結。如此行施四十餘年。

贊曰。蚤虱不除。不幾於苦行外道乎。是不然。若以苦行為成道之由。則誠邪見。今引咎自責。愿以相酬。則所謂馬麥金槍償宿債耳。安得等之外道。

六載舂粟

唐道亮。趙州欒城人。入封龍山。誦經為業。山侶三十。亮一身既同眾務。日別舂粟以五斗為度。六載之中曾無廢惰。徒跣三年。六時隨眾。后之講律。聲被東夏。聽徒八百。成講學士者四十餘人。

不作不食

唐百丈海禪師。住百丈山絕頂。每日力作以償其供。或勸止之。則曰我無德以勞人。眾不忍。藏其作具。因不食。遂有一日不作一日不食之語。

贊曰。德如百丈而猶曰不欲以無德勞人。況我輩乎。或謂住

【現代漢語翻譯】 現代漢語譯本 身先苦役 唐志超，同州馮翊（今陜西大荔）人。二十七歲時，跟隨并州開化寺的贊禪師出家。他品行端正，身心純潔，勤懇地處理各項事務。寺中安頓了數百僧人，每日兩餐都準備充足，六個時辰的功課從不間斷。每當有艱苦的勞役，他總是身先士卒。後來他在汾州興建起光巖寺，日夜勤勉地引導後學。當時正逢嚴酷的時期，朝廷對私自剃度僧人的人處以極刑，而志超卻毫不在意，依舊如常地為人剃度。那些避世隱逸的僧人，都把他看作像泰山一樣可以依靠。 蚤虱不除 唐曇韻，高陽（今河北高陽）人。住在五臺山木瓜寺。他獨自一人，以瓦窯為居所。衣服穿了很久，破舊不堪，身上積聚了許多跳蚤和虱子，但他任憑它們叮咬，認為這是調伏自身的一種方式。有一次在坐夏期間，山裡有很多土𤼭（一種昆蟲），他既不清除，氈墊上如同凝結了血塊一般。但他只是引咎自責，願意以此來償還宿業。心中沒有絲毫的吝惜和不捨。就這樣修行佈施了四十多年。 贊曰：跳蚤和虱子都不清除，這難道不是接近於苦行外道了嗎？不是這樣的。如果認為苦行是成道的途徑，那就是邪見了。現在他引咎自責，願意以此來償還宿業，這就是所謂的『馬麥金槍償宿債』的意思。怎麼能把他等同於外道呢？ 六載舂粟 唐道亮，趙州欒城（今河北欒城）人。進入封龍山，以誦經為業。山中有僧侶三十人，道亮一人承擔了眾多的事務，每天另外舂米五斗作為定量。六年中從未懈怠。三年中都是徒步而行，六個時辰都隨眾修行。後來他講解戒律，聲名遠播東夏。聽講的弟子有八百人，其中成為講學之士的有四十多人。 不作不食 唐百丈懷海禪師，住在百丈山絕頂。每天努力勞作來償還自己的供養。有人勸他停止，他就說『我沒有德行，不應該勞煩別人』。大家不忍心，就把他的勞動工具藏了起來。於是他就停止進食，因此有了『一日不作，一日不食』的說法。 贊曰：德行如百丈禪師這樣高尚的人，還說自己不應該以無德勞煩別人，更何況是我們這些凡夫俗子呢？或者說，住在……

【English Translation】 English version Leading by Example in Hard Labor Tang Zhichao was from Fengyi in Tongzhou (modern Dali, Shaanxi). At the age of twenty-seven, he became a monk under Chan Master Zan at Kaihua Temple in Bingzhou. He was of pure character, with a clean body and mind, and diligently handled all affairs. He provided for hundreds of monks in the temple, ensuring that both meals were always prepared adequately and that the six periods of practice were never missed. Whenever there was hard labor to be done, he always took the lead. Later, he established Guangyan Temple in Fenzhou, where he diligently guided students day and night. At that time, the government was very strict, and those who privately tonsured monks were subjected to extreme punishment. However, Zhichao paid no attention to this and continued to tonsure people as usual. Those reclusive monks regarded him as reliable as Mount Tai. Refusing to Remove Fleas and Lice Tang Tanyun was from Gaoyang (modern Gaoyang, Hebei). He lived alone in Mugua Temple on Mount Wutai, residing in a pottery kiln. His clothes were old and tattered, and fleas and lice accumulated on his body. However, he allowed them to bite him, considering it a way to tame himself. Once, during the summer retreat, there were many soil mites (a type of insect) in the mountains. He did not remove them, and the felt mat was as if congealed with blood. He only blamed himself, willing to repay his past karma in this way. He practiced giving in this manner for more than forty years. Commentary: Refusing to remove fleas and lice, isn't this close to the ascetic practices of externalists? It is not so. If one believes that asceticism is the path to enlightenment, then that is a wrong view. Now, he blames himself and is willing to repay his past karma in this way, which is the meaning of 'repaying past debts with horse-barley and golden spears'. How can he be equated with externalists? Hulling Rice for Six Years Tang Daoliang was from Luancheng in Zhao Prefecture (modern Luancheng, Hebei). He entered Mount Fenglong and made reciting scriptures his practice. There were thirty monks in the mountain. Daoliang took on many tasks, including hulling five dou (a unit of measurement) of rice every day as a quota. He never slacked off during the six years. For three years, he walked barefoot and followed the community in the six periods of practice. Later, he lectured on the precepts, and his fame spread throughout Dongxia (ancient China). There were eight hundred disciples who listened to his lectures, and more than forty of them became scholars of lecturing. No Work, No Food Chan Master Baizhang Huaihai of the Tang Dynasty lived on the summit of Mount Baizhang. He worked hard every day to repay his offerings. When someone advised him to stop, he said, 'I have no virtue and should not trouble others.' Unable to bear it, the community hid his tools. As a result, he stopped eating, hence the saying, 'No work, no food'. Commentary: A person with virtue as high as Chan Master Baizhang still said that he should not trouble others with his lack of virtue, let alone ordinary people like us? Or, living in...

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持者宜弘法利生。雖日享千金役百夫何病焉。而𤨏事力作。非所謂知大體。噫。百丈建叢林。立清規。為萬世師法。豈慮不及此。今若是。凡以愧天下之涼于德而豐于祿者也。

萬里決疑

唐大隨禪師。有僧問。劫火洞然。這個壞也不壞。答云壞。僧云恁么則隨他去也。答云隨他去。其僧疑之。尋師參扣。遍歷山川至於萬里。

贊曰。古人為毫𨤲礙膺不肯自瞞。必求抉擇痛快而後已。何復以途路為勞。所謂一句隨他語。千山走衲僧者。正指此也。今俾尋師訪道。則跬步而攢眉。逐利趨名。則萬里而輕舉。行八旬過百邑。遐哉高風。不可睹已。

躬自役作

宋慕喆。臨川人。號喆侍者。住大溈。眾二千指。齋罷必會大眾茶。每放參躬自役作。使令者在側如路人。夜禮拜視殿廡燈火。倦則以帔蒙首假寐三聖堂而已。

卑己苦躬

唐僧藏。遇仁祠則禮。逢碩德則禮。僧俗施拜俯僂而走。當衆務也屈己猶臧獲焉。見人故衣潛加浣濯。或與縫紉。至炎暑夜。脫衣入草莽中。蚊蚋䗈蛭唼嚙流血而恒念彌陀佛號。雖巧曆者不能算數矣。

贊曰。溫陵有言。苦身而作。安坐而食。曲躬而禮。逆立而受。茍非有己利之德。為害非細。此老其免夫。

刻苦事眾

宋云居簡禪

師。初謁膺禪師。與語三日。大奇之。而誡令刻苦事眾。於是躬操井臼司樵㸑。遍掌寺務不妨商略古今。眾莫有知者。

行不辭勞

宋圓照本禪師。師永安升公。升道價重叢林。歸者如雲。本敝衣垢面操井臼典炊㸑以給之。夜則入室參道。升曰。頭陁荷眾良苦。亦疲勞乎。本曰。若舍一法不名滿足菩提。必欲此生親證。其敢言勞。

贊曰。掌眾務而不礙商略古今。典炊爨而不妨入室參道。今沙門袖手受供曰吾辦道者也。彼行務者也。是何其與古異也。

常行乞食

(劉)宋道法。燉煌人。專精禪業。后游成都。王休之費鑒之請主興樂香積二剎。訓眾有法。常行分衛。不受別請。不預僧食。乞食所得。減施蟲鳥。夜則脫衣露坐以飼蚊蚋。后入定見彌勒佛臍中放光照燭三途果報。於是深加篤勵。常坐不臥。元徽二年于定中滅度。

○總論

聖王之相傳也曰無逸。佛氏之相戒也曰慎勿放逸。故求法者為法而忘軀。利眾者為眾而忘己。今少年十指不點水。百事不幹懷。擎缽則曰臂酸。持帚則曰腰痛。蚤夜勤修則曰吾體弱多病。或詰之則又曰愚者用力智者用心。愚修福智修慧。噫。果若而言。非但迦葉以頭陁愚。六祖以碓磨愚。而不捨穿針之福。將無佛亦愚耶。噫。

△感應

【現代漢語翻譯】 現代漢語譯本： 禪師最初拜訪膺禪師（具體指哪位禪師需要根據上下文判斷）。與他交談了三天，膺禪師非常賞識他，但告誡他要刻苦耐勞地為大眾服務。於是禪師親自操作井上的汲水工具和舂米的石臼，負責砍柴燒火，全面管理寺院事務，但並不妨礙他探討古今的學問。寺里的其他人沒有知道這些的。 行為不辭辛勞 宋朝圓照本禪師，是永安升公的弟子。升公的道行聲望很高，歸附他的人像云一樣多。圓照本禪師穿著破舊的衣服，臉上沾滿灰塵，操作井上的汲水工具和舂米的石臼，負責煮飯來供給大眾。晚上就進入房間參禪悟道。升公說：『頭陀（佛教苦行僧）承擔這麼多事務，很辛苦吧？也感到疲勞嗎？』圓照本禪師說：『如果捨棄任何一種修行方法，就不能算是圓滿的菩提（覺悟）。我一定要在此生親自證悟，怎麼敢說辛苦呢？』 讚語說：管理眾多事務，卻不妨礙他探討古今的學問；負責煮飯，卻不妨礙他進入房間參禪悟道。現在的和尚袖手旁觀，接受供養，卻說『我是在修行』，『那些是做雜務的人』。這和古人是多麼不同啊！ 經常乞食 （劉）宋朝道法，是敦煌人。他專心致志地修習禪定。後來遊歷到成都，王休之、費鑒之請他主持興樂寺和香積寺。他教導僧眾很有方法，經常出去乞食，不接受特別的邀請，也不參加僧眾的集體用餐。乞食得來的食物，會分一部分施捨給蟲鳥。晚上就脫掉衣服，露天而坐，用自己的身體來喂蚊子。後來入定的時候，看見彌勒佛（未來佛）的肚臍中放出光明，照亮了三途（地獄、餓鬼、畜生）的果報。於是更加努力修行，經常坐禪而不睡覺。元徽二年（474年）在禪定中圓寂。 總結論 聖明的君王相互告誡說不要貪圖安逸，佛家相互告誡說要謹慎不要放縱懈怠。所以求法的人爲了求法而忘記自己的身體，利益大眾的人爲了利益大眾而忘記自己。現在的年輕人十個手指不沾水，什麼事情都不願意做。拿著缽就說胳膊酸，拿著掃帚就說腰痛。早晚勤奮修行就說自己身體虛弱多病。如果責問他們，他們就又說愚笨的人才用力氣，聰明的人才用智慧，愚笨的人修福報，聰明的人修智慧。唉！如果真是這樣，豈不是不僅迦葉（釋迦摩尼的弟子）以頭陀行顯得愚笨，六祖（慧能）以舂米顯得愚笨，而且不捨得穿針這種小小的福報，難道佛（釋迦摩尼）也是愚笨的嗎？唉！ 感應

【English Translation】 English version: The master initially visited Zen Master Ying (the specific Zen master needs to be determined based on context). After conversing with him for three days, Zen Master Ying greatly admired him but cautioned him to diligently serve the community. Consequently, the master personally operated the well's water-drawing tools and the rice-milling mortar, took charge of chopping wood and cooking, and comprehensively managed the monastery's affairs, without hindering his discussions of ancient and modern learning. None of the others in the monastery were aware of this. Actions without shirking labor Zen Master Yuanzhao Ben of the Song Dynasty was a disciple of Yong'an Sheng Gong. Sheng Gong's virtue and reputation were highly esteemed, and those who returned to him were as numerous as clouds. Yuanzhao Ben wore tattered clothes, his face covered in dust, operating the well's water-drawing tools and the rice-milling mortar, and was in charge of cooking to provide for the community. At night, he would enter the room to practice Zen meditation. Sheng Gong said, 'The Tuduo (Buddhist ascetic) bears such a heavy burden for the community, it must be very hard. Are you also tired?' Zen Master Yuanzhao Ben said, 'If I were to abandon any method of practice, it would not be considered complete Bodhi (enlightenment). I must personally realize it in this life, how dare I say I am tired?' The praise says: Managing numerous affairs does not hinder his discussions of ancient and modern learning; being in charge of cooking does not hinder him from entering the room to practice Zen meditation. Present-day monks stand idly by, accepting offerings, yet say, 'I am practicing,' 'Those are the ones doing chores.' How different this is from the ancients! Always practicing alms begging Dao Fa of the (Liu) Song Dynasty, was a native of Dunhuang. He was dedicated to the practice of Zen meditation. Later, he traveled to Chengdu, where Wang Xiuzhi and Fei Jianzhi invited him to preside over Xingle Monastery and Xiangji Monastery. He taught the monks with effective methods, frequently going out to beg for alms, not accepting special invitations, nor participating in the monks' communal meals. The food obtained from begging was partially given to insects and birds. At night, he would take off his clothes and sit in the open air, using his body to feed mosquitoes. Later, during meditation, he saw light emanating from the navel of Maitreya Buddha (the future Buddha), illuminating the karmic consequences of the three paths (hell, hungry ghosts, animals). Consequently, he intensified his efforts in practice, often sitting in meditation without sleeping. In the second year of Yuanhui (474 AD), he passed away in meditation. General discussion The enlightened kings mutually admonished each other to avoid seeking ease, and the Buddhists mutually cautioned each other to be careful not to be indulgent and lax. Therefore, those who seek the Dharma forget their bodies for the sake of the Dharma, and those who benefit the masses forget themselves for the sake of benefiting the masses. Present-day young people do not get their ten fingers wet, and are unwilling to do anything. Holding the alms bowl, they say their arms ache, and holding the broom, they say their backs hurt. Diligently practicing day and night, they say their bodies are weak and prone to illness. If questioned, they then say that foolish people use strength, while wise people use wisdom, foolish people cultivate blessings, while wise people cultivate wisdom. Alas! If this were truly the case, wouldn't it be that not only Kashyapa (Shakyamuni's disciple) appeared foolish with his ascetic practices, and the Sixth Patriarch (Huineng) appeared foolish with his rice pounding, but also that not being willing to give up the small blessing of threading a needle, wouldn't the Buddha (Shakyamuni) also be foolish? Alas! Response

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之行第十

精誠感戒

晉道進。張掖人。詣曇無讖律師求受菩薩戒。讖不許。令七日懺悔。懺畢再往。又大怒不許進。退而竭誠禮懺。經三載。一夕夢釋迦文佛親為授戒。明往見讖欲言所夢。讖遙賀曰。子已得戒矣。自是道俗從進受戒者千餘人。

懺獲妙音

晉法橋。少樂轉讀而乏音聲。於是絕粒懺悔七日為期。稽首觀音以求現報。同學苦諫不聽。至第七日覺喉內豁然。索水飲之。自此經聲徹里許。

誓師子座

劉宋竺道生。論涅槃經闡提皆當成佛。舊學法師以為邪說擯之。生誓曰。若我所說不合經義。愿現身惡報。實契佛心。愿捨命時據師子座。遂往吳郡虎丘山。豎石為徒講涅槃經。至闡提有佛性處曰。如我所說。契佛心否。石皆點頭。已而涅槃后品至。果稱闡提有佛性。後於廬山講涅槃經甫畢。眾忽見麈尾墮地端坐而逝。

贊曰。聖人之言有辭缺而意圓者。涅槃之論闡提是也。亦何俟后品之至。蓋達人會理。拘士執文。又不獨闡提一端而已。而生公正見不搖。堅如金石。死不違誓。輝灼古今。嗚呼壯哉。

夢中易首

劉宋求那跋跎羅。中天竺人。任緣游化至京都。譙王欲講華嚴等經。而跋跎自忖未善宋言。旦夕禮懺求觀音加被。忽夢白衣人持劍擎人頭來

【現代漢語翻譯】 現代漢語譯本 之行第十

精誠感戒

晉代的道進，是張掖人。他去拜見曇無讖律師，請求受菩薩戒。曇無讖不答應，讓他懺悔七日。懺悔完畢后再次前往，曇無讖仍然大怒不許道進受戒。道進退回后竭盡誠意禮拜懺悔，經過三年。一天晚上，夢見釋迦文佛親自為他授戒。第二天早晨去見曇無讖，想要說出夢中所見。曇無讖遠遠地祝賀他說：『你已經得戒了。』從此，道俗之人跟隨道進受戒的有一千多人。

懺獲妙音

晉代的法橋，年少時喜歡轉讀佛經，但是缺乏好的嗓音。於是他絕食懺悔，以七日為期。稽首禮拜觀音菩薩，以求得到現世的果報。同學苦苦勸諫，他不聽。到第七天，感覺喉嚨里豁然開朗。要來水喝下，從此誦經的聲音能傳到一里多遠的地方。

誓師子座

劉宋時期的竺道生，論述《涅槃經》時，提出闡提（斷善根的人）皆當成佛。舊學法師認為這是邪說，排斥他。竺道生髮誓說：『如果我所說的不合經義，愿現身遭受惡報；如果確實契合佛心，愿捨命時坐在師子座上。』於是前往吳郡虎丘山，豎起石頭作為聽眾，講解《涅槃經》。講到闡提具有佛性之處時說：『如我所說，契合佛心嗎？』石頭都點頭。不久，《涅槃經》后品傳到，果然說闡提具有佛性。後來在廬山講解《涅槃經》剛剛完畢，眾人忽然看見他的麈尾掉在地上，竺道生端坐而逝。

贊曰：聖人的話語，有時辭句有所欠缺，但意義卻很圓滿，關於《涅槃經》中闡提的論述就是這樣。又何必等到后品傳到才明白呢？大概通達的人會意于理，拘泥的人執著于文字。又不只是闡提這一端而已。而竺道生公正的見解不動搖，堅如金石，死不違背誓言，光輝照耀古今。嗚呼，多麼壯烈啊！

夢中易首

劉宋時期的求那跋陀羅（功德賢），是中天竺人。隨緣游化來到京都。譙王想要講解《華嚴經》等經典，而求那跋陀羅自己估計不擅長宋地的語言。早晚禮拜懺悔，祈求觀音菩薩加持。忽然夢見一位白衣人拿著劍，捧著人頭而來 English version Chapter Ten: Conduct

Sincere Devotion Evokes the Precepts

Daojin of the Jin Dynasty (266-420), a native of Zhangye, went to the lawyer Tanwuchen (Dharmaraksa) to request receiving the Bodhisattva precepts. Tanwuchen did not allow it, ordering him to repent for seven days. After the repentance was completed, he went again, but Tanwuchen was still furious and refused Daojin. Daojin retreated and sincerely prostrated and repented for three years. One night, he dreamed that Sakyamuni Buddha personally bestowed the precepts upon him. The next morning, he went to see Tanwuchen, wanting to tell him about his dream. Tanwuchen congratulated him from afar, saying, 'You have already received the precepts.' From then on, more than a thousand lay and monastic people followed Daojin to receive the precepts.

Repentance Gains a Wonderful Voice

Faqiao of the Jin Dynasty (266-420) enjoyed reciting scriptures when he was young, but lacked a good voice. Therefore, he fasted and repented for seven days, prostrating to Guanyin (Avalokitesvara) to seek immediate retribution. His classmates earnestly advised him against it, but he did not listen. On the seventh day, he felt a sudden clarity in his throat. He asked for water to drink, and from then on, the sound of his chanting could be heard for more than a mile.

Vow at the Lion Throne

Zhu Daosheng of the Liu Song Dynasty (420-479), when discussing the Nirvana Sutra, proposed that icchantikas (those who have severed their roots of goodness) would all attain Buddhahood. The old school of Dharma masters considered this heresy and rejected him. Daosheng vowed, 'If what I say does not accord with the meaning of the scriptures, may I receive evil retribution in this life; if it truly accords with the Buddha's mind, may I sit on a lion throne when I give up my life.' So he went to Tiger Hill in Wujun, erected stones as listeners, and lectured on the Nirvana Sutra. When he came to the part about icchantikas having Buddha-nature, he said, 'Does what I say accord with the Buddha's mind?' The stones all nodded. Soon after, the later chapters of the Nirvana Sutra arrived, and it indeed stated that icchantikas have Buddha-nature. Later, at Mount Lu, after he had just finished lecturing on the Nirvana Sutra, the crowd suddenly saw his horsetail whisk fall to the ground, and Daosheng passed away while sitting upright.

A eulogy says: The words of the sages sometimes have deficiencies in their expression, but their meaning is complete. The discussion of icchantikas in the Nirvana Sutra is like this. Why wait until the later chapters arrive to understand? Generally, those who are enlightened understand the principle, while those who are rigid cling to the words. And it is not just the case of icchantikas alone. But Daosheng's just view did not waver, as firm as gold and stone, and he did not violate his vow in death, shining brightly throughout ancient and modern times. Alas, how magnificent!

Changing Heads in a Dream

Gunabhadra (Virtue Protector) of the Liu Song Dynasty (420-479), a native of Central India. He traveled and transformed according to circumstances, arriving in the capital. The Prince of Qiao wanted to lecture on the Avatamsaka Sutra and other scriptures, but Gunabhadra himself estimated that he was not good at the language of the Song Dynasty. He prostrated and repented morning and evening, praying for the blessing of Guanyin (Avalokitesvara). Suddenly, he dreamed of a person in white holding a sword and carrying a human head.

【English Translation】 English version Chapter Ten: Conduct

Sincere Devotion Evokes the Precepts

Daojin of the Jin Dynasty (266-420), a native of Zhangye, went to the lawyer Tanwuchen (Dharmaraksa) to request receiving the Bodhisattva precepts. Tanwuchen did not allow it, ordering him to repent for seven days. After the repentance was completed, he went again, but Tanwuchen was still furious and refused Daojin. Daojin retreated and sincerely prostrated and repented for three years. One night, he dreamed that Sakyamuni Buddha personally bestowed the precepts upon him. The next morning, he went to see Tanwuchen, wanting to tell him about his dream. Tanwuchen congratulated him from afar, saying, 'You have already received the precepts.' From then on, more than a thousand lay and monastic people followed Daojin to receive the precepts.

Repentance Gains a Wonderful Voice

Faqiao of the Jin Dynasty (266-420) enjoyed reciting scriptures when he was young, but lacked a good voice. Therefore, he fasted and repented for seven days, prostrating to Guanyin (Avalokitesvara) to seek immediate retribution. His classmates earnestly advised him against it, but he did not listen. On the seventh day, he felt a sudden clarity in his throat. He asked for water to drink, and from then on, the sound of his chanting could be heard for more than a mile.

Vow at the Lion Throne

Zhu Daosheng of the Liu Song Dynasty (420-479), when discussing the Nirvana Sutra, proposed that icchantikas (those who have severed their roots of goodness) would all attain Buddhahood. The old school of Dharma masters considered this heresy and rejected him. Daosheng vowed, 'If what I say does not accord with the meaning of the scriptures, may I receive evil retribution in this life; if it truly accords with the Buddha's mind, may I sit on a lion throne when I give up my life.' So he went to Tiger Hill in Wujun, erected stones as listeners, and lectured on the Nirvana Sutra. When he came to the part about icchantikas having Buddha-nature, he said, 'Does what I say accord with the Buddha's mind?' The stones all nodded. Soon after, the later chapters of the Nirvana Sutra arrived, and it indeed stated that icchantikas have Buddha-nature. Later, at Mount Lu, after he had just finished lecturing on the Nirvana Sutra, the crowd suddenly saw his horsetail whisk fall to the ground, and Daosheng passed away while sitting upright.

A eulogy says: The words of the sages sometimes have deficiencies in their expression, but their meaning is complete. The discussion of icchantikas in the Nirvana Sutra is like this. Why wait until the later chapters arrive to understand? Generally, those who are enlightened understand the principle, while those who are rigid cling to the words. And it is not just the case of icchantikas alone. But Daosheng's just view did not waver, as firm as gold and stone, and he did not violate his vow in death, shining brightly throughout ancient and modern times. Alas, how magnificent!

Changing Heads in a Dream

Gunabhadra (Virtue Protector) of the Liu Song Dynasty (420-479), a native of Central India. He traveled and transformed according to circumstances, arriving in the capital. The Prince of Qiao wanted to lecture on the Avatamsaka Sutra and other scriptures, but Gunabhadra himself estimated that he was not good at the language of the Song Dynasty. He prostrated and repented morning and evening, praying for the blessing of Guanyin (Avalokitesvara). Suddenly, he dreamed of a person in white holding a sword and carrying a human head.

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問曰何憂。具以事對。其人以劍為易新首。豁然驚覺。備曉華音。於是開講大弘佛法。

廢戒懺悔

(高)齊僧云。住寶明寺。以講演著名。四月十五日臨誦戒時白眾言。戒乃人人誦得。何勞數聞。可令一僧豎義。使後進開悟。眾無敢抗。遂廢誦戒。七月十五日眾集。忽失云所在。四出追覓。乃于古冢中得之。流血被體。問其故則云。有猛士執大刀厲聲呵云。僧云。爾何人。斯敢廢布薩。妄充豎義。即以刀劊我身。痛毒難忍。因扶掖還寺。竭誠懺悔。經於十年。至心盡敬依式布薩。臨終之日異香來迎欣然而逝。時咸嘉其即世懲革云。

贊曰。今時尚經論而輕戒律。二千年來半月誦戒無復有舉行者。予不揣興廢墜于山中。人猶未之信也。果報炳然。于云公有徴。愿覽者思之。

癘疾獲瘳

齊僧遠。住梁州薛寺。不修細行。隨流飲啖。忽夢神人切齒責曰。汝出家人。如是造惡。何不取鏡自照。曉而臨水。見眼邊烏黯。謂是污垢。舉手拭之。眉隨手落。因自咎責痛改常習。敝衣破履一食長齋。昏曉行悔悲淚交注。經一月餘。夢前神人含笑謂曰。知過能改。可謂智人。今當赦汝。驚喜而覺。流汗遍身。面目津潤。雙眉復出。遠身經二報。信知三世不虛。自後竭誠奉法曾無退墮。遂為名僧。

【現代漢語翻譯】 現代漢語譯本 問：有什麼憂愁？（那人）詳細地把事情說了出來。那個人用劍為他換了一個新的頭，（他）突然驚醒，完全明白了（其他國家的）語言，於是開始講經，大力弘揚佛法。

廢止持戒懺悔

（北）齊（550年-577年）代的僧人僧云，住在寶明寺，以講經說法著名。四月十五日，在將要誦戒的時候，他告訴大家說：『戒律人人都會背誦，何必多次聽聞？可以找一個僧人來闡述義理，使後輩開悟。』大家沒有人敢反對。於是就廢止了誦戒。七月十五日，大家聚集在一起，忽然找不到僧云在哪裡。四處尋找，才在古墓中找到他，渾身是血。問他原因，他說：『有一個猛士拿著大刀，厲聲呵斥我說：『僧云，你是什麼人，竟敢廢止布薩（uposatha，佛教用語，指每半月舉行的誦戒儀式），胡亂地闡述義理？』就用刀砍我的身體，疼痛難忍。』因此被人扶著回到寺廟，竭誠懺悔。經過十年，至心盡敬地按照儀式進行布薩。臨終的時候，異香來迎接，他欣然而逝。當時人們都稱讚他因為現世的懲罰而改正錯誤。

讚語說：現在的人崇尚經論而輕視戒律，兩千年來，半月誦戒的儀式已經沒有再舉行的了。我不自量力地想要復興被廢棄的儀式，即使在山中，人們還是不相信。果報是明確的，在僧云身上得到了驗證。希望看到的人思考這件事。

麻風病痊癒

（北）齊（550年-577年）代的僧人僧遠，住在梁州薛寺，不注重細微的修行，隨波逐流地吃喝。忽然夢見神人咬牙切齒地責備他說：『你作為出家人，竟然這樣作惡，為什麼不照照鏡子看看自己？』早晨醒來后，他到水邊，看到眼邊烏黑，以為是污垢，舉手擦拭，眉毛隨著手掉了下來。因此他責備自己，痛改過去的習慣，穿著破舊的衣服和鞋子，每天只吃一頓飯，長期吃素，早晚都懺悔，悲傷的淚水交織流淌。經過一個多月，夢見之前的神人含笑對他說：『知道錯了能夠改正，可以稱得上是聰明人。現在應當赦免你。』他驚喜地醒來，流汗遍身，面目滋潤，雙眉又長了出來。僧遠親身經歷了兩種果報，相信三世因果不虛。自那以後，他竭誠奉法，從沒有退步，最終成為名僧。

【English Translation】 English version Asked: What is the worry? (He) explained the matter in detail. That person used a sword to replace his head with a new one, (he) suddenly woke up, fully understood (other countries') languages, and then began to preach the scriptures and vigorously promote Buddhism.

Abandoning Precepts and Repenting

During the (Northern) Qi (550-577 AD) dynasty, the monk Seng Yun lived in Baoming Temple and was famous for lecturing on the scriptures. On April 15th, when he was about to recite the precepts, he told everyone: 'Everyone can recite the precepts, why bother listening to them multiple times? We can find a monk to explain the meaning, so that the younger generation can be enlightened.' No one dared to object. So he abolished the recitation of the precepts. On July 15th, when everyone gathered together, they suddenly couldn't find Seng Yun. They searched everywhere and found him in an ancient tomb, covered in blood. When asked why, he said: 'A fierce man holding a large knife sternly rebuked me, saying: 'Seng Yun, who are you, daring to abolish the uposatha (Buddhist term, referring to the recitation of precepts held every half month) and recklessly explain the meaning?' Then he cut my body with a knife, and the pain was unbearable.' Therefore, he was helped back to the temple and sincerely repented. After ten years, he performed the uposatha with utmost sincerity and reverence according to the ritual. When he was dying, a strange fragrance came to greet him, and he passed away happily. At that time, people praised him for correcting his mistakes because of the punishment in this life.

The eulogy says: Nowadays, people admire scriptures and treatises but despise precepts. For two thousand years, the ritual of reciting precepts every half month has not been held again. I immeasurably want to revive the abandoned ritual, but even in the mountains, people still don't believe it. The retribution is clear, and it has been verified in Seng Yun. I hope those who see it will think about this matter.

Leprosy Cured

During the (Northern) Qi (550-577 AD) dynasty, the monk Seng Yuan lived in Xue Temple in Liangzhou, not paying attention to minor practices, and indulging in eating and drinking. Suddenly, he dreamed that a divine person gnashed his teeth and rebuked him, saying: 'As a monk, you are doing evil like this, why don't you look in the mirror to see yourself?' When he woke up in the morning, he went to the water and saw that the area around his eyes was dark, thinking it was dirt. He raised his hand to wipe it, and his eyebrows fell off with his hand. Therefore, he blamed himself and painfully changed his past habits, wearing old clothes and shoes, eating only one meal a day, and being a vegetarian for a long time. He repented morning and night, and tears of sorrow flowed. After more than a month, he dreamed that the previous divine person smiled and said to him: 'Knowing your mistakes and being able to correct them can be called a wise person. Now you should be forgiven.' He woke up in surprise, sweating all over, his face moisturized, and his eyebrows grew back. Seng Yuan personally experienced two kinds of retribution, believing that the karma of the three lifetimes is not false. From then on, he devoted himself to the Dharma and never regressed, eventually becoming a famous monk.

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勤苦發解

梁道超。吳郡人。見旻法師學解冠海內。心欲企之。輟寢忘味以夜繼日。夢有人言。旻法師毗婆尸佛時已能講說。君始修習。云何可等。但自加功。不患不隨分得解。遂勤劬苦至。頃之洞徹。

禮懺延壽

梁寵法師。年三十八。遇道人法愿謂曰。君年滿四十當死。無可避處。惟有祈誠諸佛。懺悔前愆。或可冀耳。寵引鏡驗之。面有黑氣。於是鬻衣缽市香供。東抵海鹽光興寺。閉門禮懺。杜絕人事。晝忘食息。夜不解衣。迄年四十歲暮之夕。忽覺兩耳腫痛。其夜懺達四鼓。聞戶外人言曰。君死業已盡。遽開戶。寂無所見。明晨黑氣已除。兩耳生骨。居常禮佛百拜為限。後有疾不能起。猶于床上依時百過。俯仰虔敬。年七十有四而卒。

誦經延壽

梁智藏。吳郡人。住鐘山開善寺。遇相者謂曰。法師聰明蓋世。惜命不長。止三十一耳。時年二十有九。於是罷講。探經藏。得金剛經。竭誠誦讀禮佛懺悔。晝夜不輟。至期忽聞空中聲曰。汝壽本盡。以般若功德力得倍壽矣。后見前相者。驚異莫測。藏陳其故。始知經力不可思議。

贊曰。修短。分也。禮懺誦經而壽延。則宿因之說廢矣。噫。還帶而夭相除。渡蟻而貴形現。人力尚可回夭。況三寶不思議力耳。獨恨精誠不能

【現代漢語翻譯】 現代漢語譯本 勤苦發解

梁道超，吳郡（今江蘇蘇州）人。見旻法師（姓名）學識淵博，名冠天下，心中想要趕上他。於是廢寢忘食，以夜繼日地學習。夢中有人說：『旻法師在毗婆尸佛（過去七佛之一）時期就已經能夠講經說法了，你現在才開始學習，怎麼能和他相比呢？只要自己更加努力，不用擔心不能隨你的能力得到理解。』於是勤奮刻苦地學習，不久就完全理解了。

禮懺延壽

梁寵法師，三十八歲時，遇到道人法愿（姓名）對他說：『你到四十歲就會死，沒有辦法可以避免。只有虔誠地向諸佛祈禱，懺悔以前的罪過，或許可以有希望。』寵法師照鏡子檢視，發現面有黑氣。於是賣掉衣物和缽，購買香和供品，前往海鹽（今浙江海鹽）的光興寺，閉門禮拜懺悔，斷絕與外界的聯繫。白天忘記吃飯和休息，晚上不脫衣服。到四十歲除夕之夜，忽然覺得兩耳腫痛。當夜懺悔到四更時，聽到門外有人說：『你該死的罪業已經結束了。』急忙打開門，卻什麼也沒看見。第二天早晨，黑氣已經消失，兩耳長出了肉。平時總是以禮佛一百拜為限。後來生病不能起床，仍然在床上按時完成一百拜。俯身叩拜，非常虔誠。七十四歲時去世。

誦經延壽

梁智藏，吳郡（今江蘇蘇州）人，住在鐘山（今南京紫金山）開善寺。遇到一個相面的人對他說：『法師您聰明蓋世，可惜壽命不長，只有三十一歲。』當時他二十九歲。於是停止講經，查詢經書，找到了《金剛經》。竭盡誠意地誦讀，禮佛懺悔，日夜不停。到三十一歲時，忽然聽到空中傳來聲音說：『你壽命本來已經到頭，因為般若（智慧）的功德力，可以得到雙倍的壽命了。』後來見到以前那個相面的人，驚異得無法測度。智藏法師告訴他原因，他才知道經書的力量不可思議。

贊曰：壽命長短，是命里註定的。如果禮拜懺悔、誦讀經書就能延長壽命，那麼宿命論的說法就被推翻了。唉！因為還回腰帶而使夭折的面相消除，因為救渡螞蟻而使富貴的面相顯現，人的力量尚且可以改變夭折的命運，更何況三寶（佛、法、僧）不可思議的力量呢！只遺憾人們不能精誠專一。

【English Translation】 English version Diligent Effort and Understanding

Daochao of Liang Dynasty (502-557), was from Wujun (present-day Suzhou, Jiangsu). He saw that Dharma Master Min's (name) learning and understanding were the best in the country, and he wanted to catch up with him. So he forgot to sleep and eat, continuing day and night. In a dream, someone said, 'Dharma Master Min was already able to lecture and speak during the time of Buddha Vipashyin (one of the past seven Buddhas). You are only beginning to learn now, how can you compare with him? Just work harder yourself, and don't worry about not being able to gain understanding according to your ability.' So he studied diligently and assiduously, and soon he understood everything completely.

Prostrating in Repentance to Prolong Life

Dharma Master Chong of Liang Dynasty (502-557), when he was thirty-eight years old, met a Daoist named Fayuan (name) who said to him, 'You will die when you are forty years old, and there is no way to avoid it. Only by sincerely praying to all the Buddhas and repenting of your past sins can you hope to survive.' Dharma Master Chong looked in the mirror and saw a dark aura on his face. So he sold his robes and bowl, bought incense and offerings, and went to Guangxing Temple in Haiyan (present-day Haiyan, Zhejiang), where he closed the door and prostrated in repentance, cutting off contact with the outside world. During the day, he forgot to eat and rest, and at night he did not take off his clothes. On the eve of his fortieth birthday, he suddenly felt swelling and pain in both ears. That night, he repented until the fourth watch, when he heard someone outside the door say, 'Your karma of death has ended.' He hurriedly opened the door, but saw nothing. The next morning, the dark aura had disappeared, and flesh had grown on his ears. He usually made it a rule to prostrate to the Buddha one hundred times. Later, when he became ill and could not get out of bed, he still completed one hundred prostrations on his bed on time, bowing and showing great reverence. He died at the age of seventy-four.

Reciting Sutras to Prolong Life

Zang of Liang Dynasty (502-557), was from Wujun (present-day Suzhou, Jiangsu), and lived in Kaishan Temple on Zhongshan Mountain (present-day Purple Mountain in Nanjing). He met a fortune teller who said to him, 'Dharma Master, you are intelligent and surpass the world, but unfortunately your life will not be long, only thirty-one years.' At that time, he was twenty-nine years old. So he stopped lecturing, searched the sutra collection, and found the Diamond Sutra. He recited it with all his sincerity, prostrated to the Buddha and repented, day and night without stopping. When he reached the age of thirty-one, he suddenly heard a voice in the air saying, 'Your life was originally at its end, but because of the merit of prajna (wisdom), you can receive double the lifespan.' Later, when he saw the previous fortune teller, he was so surprised that he could not measure it. Dharma Master Zang told him the reason, and he realized that the power of the sutras is inconceivable.

Commentary: Longevity and shortness are predetermined. If prostrating in repentance and reciting sutras can prolong life, then the theory of predestination is overturned. Alas! Because of returning a belt, the appearance of premature death was eliminated; because of saving ants, the appearance of wealth and honor appeared. Human power can still change the fate of premature death, let alone the inconceivable power of the Three Jewels (Buddha, Dharma, Sangha)! It is only regrettable that people cannot be single-minded and sincere.

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如二公耳。鼓[竺-二+(橐-中)]籥而為經。交杵碓而成禮。亦何怪乎感應之無由也。

扣鐘拔苦

隋智興。居大莊嚴寺。職掌扣鐘。大業五年。同住僧三果者有兄從駕道亡。其妻夢夫謂曰。吾至彭城病死。墮地獄中。賴莊嚴寺鳴鐘。響振地獄。乃得解脫。欲報其恩。可奉絹十疋。妻奉絹。興以散眾。眾問扣鐘何以致感。興曰。吾扣鐘。始祝曰。愿諸聖賢同入道場。乃□發三下。及長扣。又祝曰。愿諸惡趣。聞我鐘聲俱離苦惱。嚴冬極凍。皮裂肉皴。掌內凝血。無所辭勞。

天神護體

唐道宣律師。姓錢氏。初從師聽律一遍即欲遊方。師呵曰。適遐自邇。修舍有時。抑令聽十遍。后持律精嚴世所希有。中夜行道山上。臨砌顛仆。有天神介冑掖之。因問何神。答曰。博叉天王之子張瓊也。以師戒德高妙故給衛耳。宣遂廣問佛世。一一條對。及授宣佛牙寶掌以表信焉。號南山教主澄照律師。

贊曰。律非玄義。宣公非鈍根。何淹滯乎十聽。良由戒為道本。欲其淪肌浹髓而堅固不易耳。今之受戒者。一受之後束之高閣。尚莫能粗究其義。而況師十講弟子十聽耶。吾故知宣公之師非常人。而大賢之出其門有自來矣。

感示凈土

唐慧日。泛舶渡海達天竺。參訪知識。咨稟捷徑

【現代漢語翻譯】 現代漢語譯本： 就像你們二位啊！敲擊[竺-二+(橐-中)]籥來當作經典，交錯杵臼來當作禮儀，又有什麼奇怪的呢？感應沒有來由啊！ 扣鐘拔苦 隋朝的智興，居住在大莊嚴寺，負責敲鐘。大業五年（609年），同住的僧人三果有個哥哥跟隨皇帝出行在外去世了。他的妻子夢見丈夫說：『我到彭城后因病去世，墮入地獄之中。幸虧莊嚴寺鳴鐘，鐘聲震動地獄，我才得以解脫。想要報答這份恩情，可以奉獻絹十匹。』妻子便奉獻了絹，智興用這些絹來分給大眾。大眾問他敲鐘為什麼能產生這樣的感應。智興說：『我敲鐘時，開始祝願說：愿諸位聖賢一同進入道場。』於是便敲擊三下。等到長時間敲擊時，又祝願說：『愿諸惡趣，聽到我的鐘聲都脫離苦惱。』嚴冬極度寒冷，面板凍裂，肉也皴裂，手掌內凝結著血液，（我）沒有推辭勞苦。 天神護體 唐朝的道宣律師（596-667），姓錢。起初跟隨老師聽律一遍就想去遊歷四方。老師呵斥他說：『應該由近及遠，修習住所也要有時節。』於是讓他聽十遍。後來道宣律師持戒精嚴，世上罕有。半夜在山上行走，臨近臺階時跌倒，有天神身穿鎧甲扶住他。道宣律師便問是什麼神。天神回答說：『我是博叉天王之子張瓊。因為律師您戒德高妙，所以奉命來護衛您。』道宣律師於是廣泛地詢問佛世的事情，天神一一對答。並且授予道宣律師佛牙和寶掌，以此來表示信任。道宣律師被尊稱為南山教主澄照律師。 贊曰：律宗並非玄奧的義理，道宣律師也並非遲鈍的根器，為什麼滯留于聽十遍呢？實在是由於戒律是道的根本，想要讓戒律深入骨髓，堅固不可改變罷了。如今的受戒者，一受戒之後就將戒律高高束起，尚且不能粗略地研究其中的含義，更何況老師講十遍，弟子聽十遍呢？所以我知道道宣律師的老師不是平常人，而大賢從他門下而出是有原因的。 感示凈土 唐朝的慧日，乘船渡海到達天竺（古印度），參訪善知識，請教最快的修行方法。

【English Translation】 English version: It's just like you two! Striking the [竺-二+(橐-中)]籥 to serve as scripture, and crossing pestles and mortars to serve as rituals. What's so strange about that? There's no reason for the response! Striking the Bell to Relieve Suffering During the Sui Dynasty, Zhi Xing lived in the Great Solemn Monastery, responsible for striking the bell. In the fifth year of the Daye era (609 AD), a fellow monk named San Guo had an older brother who died while traveling with the emperor. His wife dreamed that her husband said: 'I died of illness in Pengcheng and fell into hell. Fortunately, the bell of the Solemn Monastery rang, and its sound shook hell, allowing me to be liberated. To repay this kindness, you can offer ten bolts of silk.' The wife offered the silk, and Zhi Xing distributed it among the community. The community asked him why striking the bell could produce such a response. Zhi Xing said: 'When I strike the bell, I begin by wishing: May all the sages and virtuous ones enter the Dao field together.' Then I strike it three times. When striking it for a long time, I also wish: 'May all evil realms, upon hearing my bell, be freed from suffering.' In the severe winter, it was extremely cold, my skin cracked, my flesh chapped, and blood congealed in my palms. I did not refuse the labor. Celestial Being Protecting the Body During the Tang Dynasty, the Vinaya Master Dao Xuan (596-667 AD), whose surname was Qian. Initially, after listening to the Vinaya once from his teacher, he wanted to travel around. His teacher scolded him, saying: 'You should proceed from near to far, and there should be a time for cultivating your dwelling.' So he made him listen ten times. Later, Vinaya Master Dao Xuan upheld the precepts with strictness, which was rare in the world. One night, while walking on the mountain, he stumbled near the steps. A celestial being wearing armor supported him. Dao Xuan asked what deity he was. The celestial being replied: 'I am Zhang Qiong, the son of the Deva King Boksha. Because your precepts and virtue are sublime, I am ordered to protect you.' Dao Xuan then extensively inquired about the events of the Buddha's time, and the celestial being answered them one by one. He also bestowed upon Dao Xuan the Buddha's tooth and precious palm to show his trust. Vinaya Master Dao Xuan was honored as the Nanshan Patriarch, the Vinaya Master of Clear Illumination. Eulogy: The Vinaya School is not profound doctrine, and Dao Xuan was not of dull faculties. Why did he linger over listening ten times? It is truly because the precepts are the foundation of the Dao, and it was desired that the precepts penetrate deeply into the marrow, making them firm and unchangeable. Today's precept recipients, after receiving the precepts once, put them high on a shelf, and are not even able to roughly study their meaning, let alone the teacher lecturing ten times and the disciple listening ten times? Therefore, I know that Dao Xuan's teacher was not an ordinary person, and there is a reason why a great sage came from his school. Inspired by the Pure Land During the Tang Dynasty, Hui Ri sailed across the sea to reach Tianzhu (ancient India), visited knowledgeable teachers, and inquired about the quickest path to practice.

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法要。天竺學者皆贊凈土。至健䭾羅國東北大山。有觀音像。日乃七日叩頭。又斷食。畢命為期。至七日夜。忽見觀音現紫金身。坐寶蓮華。垂手摩頂曰。汝欲傳法自利利他。惟念西方極樂世界阿彌陀佛。當知凈土法門勝過諸行。說已忽滅。日回長安。普勸唸佛。

贊曰。健䭾之感觀音。與竹林之感文殊。大略相類。皆誠極而應。無可疑者。凈土感應事非一人。詳具于往生集中。茲不復贅。

甘露灌口

五代永明壽禪師。初為庫吏。用官錢放生。當死。吳越王釋之。出家為僧。嘗行法華懺二十一日。備極精懇。夢觀音以甘露灌口。遂得無礙辯才。

懺感授記

唐曇榮。春夏講教。秋冬坐禪。因刺史送舍利三粒。乃誓求總獲。遂得舍利四百粒。行方等懺法。寺僧僧定者見光明中七佛皆現。一佛顧榮云。我是釋迦。為汝身器清凈故來授記。后當作佛。號普寧佛。是冬榮卒。異香繞室。

口出青蓮

唐遂端。止德潤寺。專精法華。十二時中恒誦不輟。老且彌篤。咸通二年忽趺坐而化。須臾口中出青色蓮華七莖。葬東山下。二十餘年墓屢發光。開視之。形質如生。眾迎還寺。漆纻飾之。今號真身院存焉。

○總論

予錄古行以感應終篇。有笑于傍者曰。道無修無證。

無修則感者空。無證則應者寂。憧憧于感應。無亦計功謀利之心歟。予曰。桴感鼓則應以聲。水感月則應以影。謀與計安在。是故忠臣誓而枯竹芽。孝子泣而堅冰解。理也奚足異乎。使感應無由。則因果蕩然矣。豁達空。招殃禍。可勿戒諸。

崇行錄(終)

No. 1627-B 緇門崇行錄跋

崇行錄者。履真尚樸。窮原達本之談也。矧末法群機皆成孟浪。端心契理無越于茲。故我 大師。三藏總持一心普運。大悲之極爰啟斯文。誠為濟苦海之慈航。燭幽途之寶炬。條分縷析。樹義森嚴。恍若奏八音于清廟。而衝然逸響悅可眾心。俾披覽者隨分各足。而揭之曰。某也忠。某也孝。某也由清凈而入道。某也以端謹而率眾。某也行所難行。某也忍所難忍。而末彰以感應。譬夫磁石引針澄潭映月。必然之理亦復何疑。所謂激頑起懦。其為福利非小補矣。后之學者。茍或乘之以慢。稍勉之則曰彼聖也我凡也。爾何曾比。予於是噫。吾知其自安卑近而欲冀無上佛乘。猶夢未著在。弟子馚蠢然之餘。躬逢至教。閱未終卷。悲淚嗟嘆。惴惴焉罔知所自。心死神喪頓失故步。徒有以挹清氛于下塵耳。屬馚筆受其錄。悚仄謹書。

時 萬曆十三年歲在乙酉仲冬日弟子廣馚和南跋

【現代漢語翻譯】 現代漢語譯本： 若沒有修行，那麼所感受到的就是虛空的。若沒有實證，那麼所迴應的就是寂靜的。如果執著于感應，難道不是在計較功勞和謀求利益嗎？我（作者）說：木槌敲擊鼓，鼓就發出聲音迴應；水面感受到月亮，就以倒影迴應。哪裡有什麼計謀和算計呢？因此，忠臣發誓后，枯竹也能長出新芽；孝子哭泣，堅冰也能融化。這是自然之理，有什麼值得奇怪的呢？如果感應沒有原因，那麼因果報應就完全消失了。豁達空，會招來災禍。難道可以不警惕嗎？

《崇行錄》（終）

No. 1627-B 《緇門崇行錄》跋

《崇行錄》這本書，是講述履行真理、崇尚樸實、窮究本源、通達根本的。況且末法時代，眾生的根機都變得輕率孟浪，要端正心念、契合真理，沒有比這本書更好的了。所以我們的大師，以三藏（Sāṃskṛta：佛教經、律、論三部分）總持的智慧，一心普遍地運作，以大悲心到了極點而開啟了這篇文章。它確實是救濟苦海的慈悲航船，照亮幽暗道路的珍貴火炬。條分縷析，樹立的義理森嚴整肅，就像在清廟演奏八音之樂，那和諧美好的聲音使眾人心悅誠服。使閱讀它的人，都能隨自己的根器而得到滿足。並且揭示說：某人是忠臣，某人是孝子，某人由清凈而入道，某人以端正謹慎而帶領大眾，某人做到了難做之事，某人忍受了難忍之事。最後彰顯以感應之事，好比磁石吸引鐵針，清澈的潭水映照月亮，這是必然的道理，又有什麼可懷疑的呢？所以說激勵懦弱的人奮起，所帶來的福利不是小小的補益啊。後來的學習者，如果用輕慢的態度對待它，稍微努力一下就說：『他是聖人，我是凡人，你憑什麼和我相比？』我於是嘆息。我知道他安於卑微淺陋，卻想希冀無上的佛法，就像在做夢一樣。弟子廣馚（Guang Fen）愚笨遲鈍，有幸遇到這至高的教誨，還沒讀完一卷，就悲傷流淚，感嘆不已，惶恐不安，不知所措，心如死灰，精神沮喪，完全失去了原來的方向，只不過是在地獄塵世仰慕清凈的氣息罷了。承蒙廣馚（Guang Fen）筆錄這本書，我恭敬謹慎地書寫。

時 萬曆（Wanli）十三年（1585）歲在乙酉仲冬日弟子廣馚（Guang Fen）和南跋

【English Translation】 English version: Without cultivation, what is felt is emptiness. Without realization, what is responded to is stillness. If one is preoccupied with feeling and response, isn't that calculating merit and seeking profit? I (the author) say: When a mallet strikes a drum, the drum responds with sound; when water senses the moon, it responds with a reflection. Where is there any scheming or calculation? Therefore, when a loyal minister makes a vow, a withered bamboo can sprout; when a filial son weeps, solid ice can melt. This is natural principle, what is there to be surprised about? If feeling and response had no cause, then cause and effect would completely disappear. Open-minded emptiness invites disaster. Can we not be warned against it?

Chronicles of Lofty Conduct (End)

No. 1627-B Postscript to Chronicles of Lofty Conduct from the Sangha

The book 'Chronicles of Lofty Conduct' speaks of practicing truth, valuing simplicity, exploring origins, and understanding the root. Moreover, in the Dharma-Ending Age, the faculties of beings are all becoming careless and reckless. To rectify the mind and align with principle, there is nothing better than this book. Therefore, our Great Master, with the wisdom of the Three Baskets (Sāṃskṛta: the three divisions of the Buddhist canon: Sutra, Vinaya, and Abhidharma) holding everything together, universally operates with one mind, and with the utmost compassion, initiated this writing. It is truly a compassionate ship for saving from the sea of suffering, a precious torch illuminating the dark path. It analyzes in detail, and the established principles are solemn and orderly, like playing eight-tone music in the pure temple, and the harmonious and beautiful sound pleases everyone's hearts. It enables those who read it to be satisfied according to their capacity. And it reveals: so-and-so is a loyal minister, so-and-so is a filial son, so-and-so enters the Path through purity, so-and-so leads the masses with uprightness and caution, so-and-so does what is difficult to do, so-and-so endures what is difficult to endure. Finally, it highlights the matters of feeling and response, like a magnet attracting a needle, clear water reflecting the moon, this is a natural principle, what is there to doubt? So it is said that inspiring the stubborn and arousing the timid, the benefits are not a small supplement. Later scholars, if they treat it with arrogance, and after a little effort say: 'He is a sage, I am a mortal, what do you compare me to?' Then I sigh. I know that he is content with being humble and shallow, yet wants to aspire to the supreme Buddha vehicle, it is like being in a dream. Disciple Guang Fen (Guang Fen) is dull and slow, and is fortunate to encounter this supreme teaching. Before finishing reading a volume, he is saddened and tearful, sighing endlessly, fearful and uneasy, not knowing what to do, his heart is like dead ashes, his spirit is depressed, and he has completely lost his original direction, merely admiring the pure atmosphere in the lower world of dust. Guang Fen (Guang Fen) is honored to transcribe this record, and I write it respectfully and cautiously.

At the time of The thirteenth year of Wanli (1585), in the mid-winter month of the year Yiyou, disciple Guang Fen (Guang Fen) respectfully writes this postscript.

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